گلزار تعالیم بهایی

‫ﮔﻠﺰﺍﺭ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ‬

‫ﻧﺺ ُﻣﺒﺎﺭﮎ ﻣﻮﺟﻮﺩ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺭﺍ ﺑﻴﺎﺩ‬ ‫ﺍﺳﺘﺨﺮﺍﺝ ﻭ ﺗﻨﻈﻴﻢ ﻭ ﺗﺎﻳﭗ ﻳﮑﻬﺰﺍﺭ ﻭ ﺷﺸﺼﺪ ّ‬

‫ﻭ ﺑﻨﺎﻡ ﺑﺮﺍﺩﺭ ﺑﺰﺭﮔﻮﺍﺭﻡ ﺣﻀﺮﺕ ﺷﻬﻴﺪ ﻣﺠﻴﺪ ﺟﻨﺎﺏ ﻳﻮﺳﻒ ﻗﺪﻳﻤﻰ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﻡ ﮐﻪ ُﻋﻤﺮﻯ ﺩﺭ‬ ‫ﺣﻘﻢ ﭘﺪﺭﻯ ﻓﺮﻣﻮﺩﻧﺪ ‪.‬‬ ‫ّ‬

‫ﺹ ﺍﻟﻒ‬

‫ﺭﻳﺎﺽ ﻗﺪﻳﻤﻰ‬

‫ﻓﻬﺮﺳﺖ ﻋﻨﺎﻭﻳﻦ ﻓﺼﻮﻝ ﮐﺘﺎﺏ‬

‫ﻋﻨﻮﺍﻥ‬

‫ﺻﻔﺤﻪ‬

‫ﺍﺗﻔﺎﻕ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ّ‬

‫‪١٣‬‬

‫ﺑﺎﻋﻤﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﺭﺍﺋﻴﺪ ﻧﻪ ﺑﺎﻗﻮﺍﻝ ‪١‬‬

‫ﺍﺣﺘﺮﺍﻡ ﻭ ﻣﻘﺎﻡ ﻋﻠﻤﺎء‬

‫ﺍﺣﺘﺮﺍﻡ ﻭ ﺧﺪﻣﺖ ﺑﻮﺍﻟﺪﻳﻦ‬ ‫ﺍﺩﺏ‬

‫ﺍﺯﺩﻭﺍﺝ‬

‫ﺍﺳﺘﻘﺎﻣﺖ ﺩﺭ ﺍﻣﺮﺍ‪‬‬

‫ﺍﺷﺘﻐﺎﻝ ﺑﮑﺴﺐ ﻭ ﮐﺎﺭ‬

‫‪٢٠‬‬

‫‪٢٥‬‬

‫‪٢٢‬‬

‫‪٢٧‬‬

‫‪٣٠‬‬

‫ﺍﻣﺮﻳﻪ‬ ‫ﺍﻃﺎﻋﺖ ﺍﺯ ﺗﺸﮑﻴﻼﺕ ّ‬

‫ﻧﺺ‬ ‫ﺗﻌﺪﺍﺩ ّ‬ ‫‪٢٥‬‬

‫‪٤١‬‬

‫‪٧‬‬

‫‪٩‬‬

‫‪١٠‬‬

‫‪١٢‬‬

‫‪١٨‬‬

‫‪٣٦‬‬

‫‪١٤‬‬

‫‪٤٠‬‬

‫‪١٤‬‬

‫ﺍﻃﺎﻋﺔﺍ‪ ‬ﻭ ﺍﺟﺮﺍﻯ ﺍﺣﮑﺎﻡ ﻭ ﺗﻌﺎﻟﻴﻢ ‪٤٧‬‬

‫‪١٤‬‬

‫ﺍﻃﺎﻋﺖ ﺍﺯ ﺣﮑﻮﻣﺖ‬ ‫ﺍﻋﺘﺪﺍﻝ‬

‫ﺍﻣﺎﻧﺖ‬

‫‪٤٤‬‬

‫‪٥١‬‬

‫‪٥٣‬‬

‫‪١٥‬‬

‫‪٧‬‬

‫‪١٥‬‬

‫ﺍﻣﺘﺤﺎﻧﺎﺕ‬

‫‪٥٨‬‬

‫‪١٨‬‬

‫ﺍﻧﺼﺎﻑ‬

‫‪٦٦‬‬

‫‪١٠‬‬

‫ﺍﻧﺘﺨﺎﺑﺎﺕ‬

‫ﺹﺏ‬

‫ﻋﻨﻮﺍﻥ‬

‫ﺍﻧﻘﻄﺎﻉ‬

‫‪٨‬‬

‫‪٦٣‬‬

‫ﺻﻔﺤﻪ‬

‫ﺍﻳﻤﺎﻥ ﻭ ﻋﺮﻓﺎﻥ ﻭ ﻣﻘﺘﻀﺎﻯ ﺁﻥ‬

‫‪٦٨‬‬

‫ﻧﺺ‬ ‫ﺗﻌﺪﺍﺩ ّ‬

‫‪٧٨‬‬

‫ﺑﻼ ﻓﻰ ﺳﺒﻴﻞ ﺍ‪ ‬ﻭ ﺍﺟﺮ ﻭ ﻧﺘﺎﺋﺞ ﺁﻥ ‪٨٢‬‬ ‫ﺗﺒﺮﻋﺎﺕ‬ ‫ّ‬

‫‪٩٢‬‬

‫ﺗﺮﺑﻴﺖ‬

‫‪١٠٤‬‬

‫ﺗﺒﻠﻴﻎ‬

‫ﺗﺰﻳﻴﺪ ﻣﻌﻠﻮﻣﺎﺕ ﺍﻣﺮﻯ‬

‫ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ‬

‫ﺗﻘﻮﻯ ﻭ ﺗﻘﺪﻳﺲ‬ ‫ٰ‬

‫ﺍﺑﻬﻰ‬ ‫ﺗﮑﺒﻴﺮ ﺍ‪‬‬ ‫ٰ‬ ‫ﺗﻼﻭﺕ ﺁﻳﺎﺕ ﻭ ﺍﻟﻮﺍﺡ‬

‫ﺗﻮﺍﺿﻊ ﻭ ﻓﺮﻭﺗﻨﻰ‬

‫ﺗﻮﮐﻞ ﻭ ﺗﻔﻮﻳﺾ‬ ‫ّ‬ ‫ﺟﻮﺍﻧﺎﻥ‬

‫ﺣﺞ‬ ‫ّ‬

‫‪٩٥‬‬

‫‪١١٣‬‬

‫‪٣٨‬‬

‫‪١٢٧‬‬

‫‪١٢٩‬‬

‫‪٣٤‬‬

‫‪٤١‬‬

‫‪١٤١‬‬

‫‪١٤٦‬‬

‫‪٥‬‬

‫ﺣﻘﻮﻕ ﺍ‪‬‬

‫‪٢٠‬‬ ‫‪١٤‬‬

‫‪١٤‬‬ ‫‪٩‬‬

‫‪١٦‬‬

‫‪٦‬‬

‫ُﺣﺴﻦ ﻣﺤﻀﺮ ﻭ ﻟﻄﻒ ﺑﻴﺎﻥ ﻭ ُﺧﻠﻖ ﺧﻮﺵ ‪١٤٨‬‬ ‫‪١٥٢‬‬

‫‪٩‬‬

‫‪١٤‬‬

‫‪١٣٣‬‬

‫‪١٣٧‬‬

‫‪٢٩‬‬

‫‪١٢‬‬

‫‪١١٧‬‬

‫‪١٢٢‬‬

‫‪١٣‬‬

‫‪١٤‬‬

‫‪١٢‬‬

‫ﺣﮑﻤﺖ ﺩﺭ ﺍﻋﻤﺎﻝ ﻭ ﺍﻗﻮﺍﻝ‬

‫ﺣﻴﺎ‬

‫ﺹﺝ‬

‫ﻋﻨﻮﺍﻥ‬

‫ﺣﻴﺎﺕ ﻋﺎﺋﻠﮥ ﺑﻬﺎﺋﻰ‬

‫ﺧﺪﻣﺖ ﺍﻣﺮﺍ‪‬‬

‫ﺧﺪﻣﺖ ﺑﺨﻠﻖ‬ ‫ﺧﺸﻴﺔﺍ‪‬‬ ‫ّ‬

‫ﺳﺘﺎﺭﻳﺖ‬ ‫ﺧﻄﺎ ﭘﻮﺷﻰ ﻭ‬ ‫ّ‬ ‫ﺩﻋﺎ ﻭ ﻣﻨﺎﺟﺎﺕ‬

‫ﺩﻓﻦ ﺍﻣﻮﺍﺕ‬

‫ﺭﻭﺯﻩ‬

‫ﺯﮐﻮﺓ‬

‫ﺳﺨﺎﻭﺕ ﻭ ﺍﻧﻔﺎﻕ ﻣﺎﻝ‬

‫‪١٥٦‬‬

‫‪١٥٩‬‬

‫ﺻﻔﺤﻪ‬

‫‪١٦٠‬‬

‫‪٢‬‬

‫ﻧﺺ‬ ‫ﺗﻌﺪﺍﺩ ّ‬ ‫‪٦‬‬

‫‪١٦٥‬‬ ‫‪١٧٥‬‬

‫‪١٧٠‬‬ ‫‪١٧٧‬‬

‫‪٢٤‬‬

‫ﺻﺪﺍﻗﺖ‬

‫‪١٨٠‬‬

‫‪١٨٣‬‬

‫‪١٨٥‬‬

‫‪١٨٨‬‬

‫‪١٠‬‬

‫‪١٨٩‬‬

‫‪١٩٣‬‬

‫‪٢٠٠‬‬

‫‪٢٠٥‬‬

‫ﺿﻴﺎﻓﺖ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﻭ ﺩﻋﻮﺕ ﺑﻤﻴﻬﻤﺎﻧﻴﻬﺎ ‪٢٠٨‬‬

‫ﻋﺪﻝ‬

‫ﻋﺬﺭ ﺧﻮﺍﻫﻰ ﻭ ﻋﻔﻮ‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ‬ ‫ّ‬

‫‪١٠‬‬

‫‪٩‬‬

‫ﺷﻬﺎﺩﺕ ﺑﺎﻧﻔﺎﻕ َﺩﻡ ﻭ ﺷﻬﺎﺩﺕ ﺑﺨﺪﻣﺖ ‪١٩٦‬‬

‫ﺻﺒﺮ ﺩﺭ ﺑﻼ ﻭ ﺭﺿﺎ ﺑﻘﻀﺎ‬

‫‪١٩‬‬

‫‪٧‬‬

‫ﻫﺮﻡ ‪١٩١‬‬ ‫ﺳﻦ ﺑﻠﻮﻍ ﺷﺮﻋﻰ ﻭ ﺍﺩﺍﺭﻯ ﻭ ّ‬ ‫ّ‬ ‫ﺳﻦ َ َ‬ ‫ُﺷﮑﺮ‬

‫‪١١‬‬

‫‪٢١١‬‬

‫‪٢١٥‬‬

‫‪٢١٧‬‬

‫‪٦‬‬

‫‪٢‬‬

‫‪٦‬‬

‫‪٨‬‬

‫‪٨‬‬

‫‪٢٢‬‬

‫‪١١‬‬ ‫‪٢٢‬‬

‫‪٨‬‬

‫‪١٢‬‬

‫‪١٤‬‬

‫‪١١‬‬

‫ﺹﺩ‬

‫ﻋﻨﻮﺍﻥ‬

‫ﻋﻠﻮﻡ ﻭ ﺻﻨﺎﻳﻊ‬

‫ﻧﺺ‬ ‫ﺗﻌﺪﺍﺩ ّ‬

‫ﺻﻔﺤﻪ‬

‫‪٢٢٠‬‬

‫ﻋﻬﺪ ﻭﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﺩﺭﺗﻌﻴﻴﻦ ﻣﺮﺍﺟﻊ ﻗﺪﺳﻰ ‪٢٢٦‬‬ ‫ﻭ ﻣﻌﺼﻮﻡ ﺑﻌﺪ ﺍﺯ ﻋﺮﻭﺝ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﻓﻘﺮ ﻭ َﻏﻨﺎ ‪ -‬ﻓﻘﺮﺍ ﻭ ﺍﻏﻨﻴﺎء‬

‫ﻧﻴﺖ ﺧﺎﻟﺺ‬ ‫ﻗﻠﺐ ﭘﺎﮎ ﻭ ّ‬ ‫ﻗﻨﺎﻋﺖ‬

‫ﻣﺤﺒﺔﺍ‪‬‬

‫ﻣﺤﺒﺖ ﺑﺨﻠﻖ‬ ‫ّ‬

‫ﻣﺮﺍﺟﻌﻪ ﺑﻄﺒﻴﺐ ﺣﺎﺫﻕ‬

‫ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ‬

‫ﻣﺸﻮﺭﺕ‬

‫ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﺍﺑﺮﺍﺭ‬

‫ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﻭ ﻣﻘﺎﻡ ﻣﺆﻣﻦ‬

‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﻣﻘﺎﻡ ﻭ ﻭﻇﺎﺋﻒ ﺍﻣﺎء ّ‬ ‫ﻣﻮﺍﺳﺎﺕ‬ ‫ﻣﻮﺳﻴﻘﻰ‬

‫ﻣﻬﺎﺟﺮﺕ ﻓﻰ ﺳﺒﻴﻞ ﺍ‪‬‬

‫ﻧﻈﺎﻓﺖ ﻭ ﻟﻄﺎﻓﺖ‬ ‫ﻧﻤﺎﺯ‬

‫ﺹﻩ‬

‫‪٢٣٣‬‬

‫‪٢٤٨‬‬

‫‪٢٥٧‬‬

‫‪٢٥‬‬

‫‪٢٦٧‬‬

‫‪١٩‬‬

‫‪١٣‬‬

‫‪١٦‬‬

‫‪٢٧٣‬‬

‫‪١٢‬‬

‫‪٢٧٧‬‬

‫‪٤‬‬

‫‪٢٧٨‬‬

‫‪٢٨٢‬‬

‫‪٢٩٠‬‬

‫‪٥‬‬

‫‪٢٩٢‬‬

‫‪٧‬‬

‫‪٢٩٦‬‬

‫‪٣٠٢‬‬

‫‪٣٠‬‬

‫‪٨‬‬

‫‪٢٦٣‬‬

‫‪٣٠٠‬‬

‫‪١٧‬‬

‫‪٢٨‬‬

‫‪٢٤٠‬‬

‫‪٢٥٠‬‬

‫‪٢٢‬‬

‫‪٩‬‬

‫‪١٧‬‬

‫‪٢٧‬‬

‫‪١٤‬‬

‫‪٩‬‬

‫ﻋﻨﻮﺍﻥ‬

‫ﺻﻔﺤﻪ‬ ‫‪٣٠٥‬‬

‫ﻭﺻﻴﺘﻨﺎﻣﻪ‬ ‫ّ‬

‫ﻭﻇﺎﺋﻒ ﻭ ﺁﺩﺍﺏ ﺍﺻﺤﺎﺏ ﺷﻮﺭ‬

‫ﻭﻓﺎ‬

‫" ﻧﻮﺍﻫﻰ "‬

‫‪٣٠٨‬‬

‫‪٣١٨‬‬

‫ﻧﻬﻰ ﺍﺯ ﺁﺯﺍﺭ ﺣﻴﻮﺍﻥ‬

‫ﻧﺺ‬ ‫ﺗﻌﺪﺍﺩ ّ‬

‫‪٣٢٣‬‬

‫‪٣٢٧‬‬

‫ﻧﻬﻰ ﺍﺯ ﺍﺧﺘﻼﻑ‬

‫ﻧﻬﻰ ﺍﺯ ﺍﺳﺘﻐﻔﺎﺭ ﻧﺰﺩ ﺳﺎﻳﺮﻳﻦ‬

‫‪٨‬‬

‫‪٢١‬‬

‫‪١٩‬‬ ‫‪٥‬‬

‫‪٣٠‬‬ ‫‪٦‬‬

‫‪٣٣٦‬‬

‫ﻣﺤﺮﻣﻪ ‪٣٣٨‬‬ ‫ﺍﻳﺎﻡ‬ ‫ّ‬ ‫ﻧﻬﻰ ﺍﺯ ﺍﺷﺘﻐﺎﻝ ﺩﺭ ّ‬ ‫ﻧﻬﻰ ﺍﺯ ﺍﻋﺘﺮﺍﺽ ﺑﺪﻳﮕﺮﻯ‬

‫‪٨‬‬

‫‪٣٤٢‬‬

‫‪٣٤٣‬‬

‫ﻧﻬﻰ ﺍﺯ ﺍﻓﺘﺨﺎﺭ ﺑﺮﺩﻳﮕﺮﻯ‬

‫‪١٠‬‬

‫ﺗﻬﻴﻪ ‪-‬ﺧﺮﻳﺪ ‪-‬ﻓﺮﻭﺵ ‪ -‬ﺍﺳﺘﻌﻤﺎﻝ ( ‪٣٤٦‬‬ ‫ﻧﻬﻰ ﺍﺯ ﺍﻓﻴﻮﻥ ) ّ‬

‫ﺗﻤﻨﺎﻯ ﻣﻮﺕ‬ ‫ﻧﻬﻰ ﺍﺯ ﺍﻧﺘﻬﺎﺭ ﻭ ّ‬ ‫ﻧﻬﻰ ﺍﺯ ﺍﻧﺘﻘﺎﻡ‬

‫‪٣٤٩‬‬

‫‪٣٥١‬‬

‫ﻧﻬﻰ ﺍﺯ ﺑﺎﺯ ﮐﺮﺩﻥ ﻧﺎﻣﮥ ﺩﻳﮕﺮﻯ ‪٣٥٣‬‬

‫ﻭ ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﻮﺭ ﺩﻳﮕﺮﺍﻥ‬

‫‪١٠‬‬

‫‪٦‬‬

‫‪٥‬‬ ‫‪٣‬‬

‫ﺗﮑﻠﻢ ﺑﺮ ﺧﻼﻑ ‪٣٥٤‬‬ ‫ﻧﻬﻰ ﺍﺯ ﺑﺪﻋﺖ ﻭ ّ‬ ‫ﻣﺤﺘﻮﺍﻯ ﺍﻟﻮﺍﺡ‬

‫ﺍﻟﻬﻴﻪ ‪٣٥٧‬‬ ‫ﻧﻬﻰ ﺍﺯ ﺗﺄﻭﻳﻞ ﮐﻠﻤﺎﺕ ّ‬ ‫ﻧﻬﻰ ﺍﺯ ﺗﺮﺍﺷﻴﺪﻥ ﻣﻮﻯ ﺳﺮ ﻭ ﻳﺎ‬

‫ﺣﺪﮔﻮﺷﻬﺎ ﺩﺭ ﻣﺮﺩﺍﻥ ‪٣٥٩‬‬ ‫ﺗﺠﺎﻭﺯ ﻣﻮ ﺍﺯ ّ‬ ‫ﺹﻭ‬

‫ﻋﻨﻮﺍﻥ‬

‫ﺻﻔﺤﻪ‬

‫‪٧‬‬

‫‪٨‬‬ ‫‪٩‬‬ ‫‪٥‬‬

‫ﻧﺺ‬ ‫ﺗﻌﺪﺍﺩ ّ‬

‫ﻧﻬﻰ ﺍﺯ ﺗﺸﺎﺅﻡ ﻭ ﺗﻔﺎﺅﻝ ﻭ ﺍﻋﺘﻘﺎﺩ‬

‫ﺑﭽﺸﻢ ﺯﺧﻢ ﻭ ﺍﺳﺘﺨﺎﺭﻩ ﻭ ﻋﻄﺴﻪ ﻭ‬

‫‪٣٦١‬‬

‫ﺧﺮﺍﻓﺎﺕ ﺩﻳﮕﺮ‬

‫ﺗﻌﺼﺒﺎﺕ ﺩﻳﻨﻰ ‪ ،‬ﺟﻨﺴﻰ ‪،‬‬ ‫ﻧﻬﻰ ﺍﺯ ّ‬

‫ﻭﻃﻨﻰ ‪ ،‬ﻧﮋﺍﺩﻯ ﻭ ﻏﻴﺮﻩ‬

‫ﺗﻌﻠﻖ ﺑﺪﻧﻴﺎ ﻭ ﻣﺎﻝ ﻭ‬ ‫ﻧﻬﻰ ﺍﺯ ّ‬

‫‪٣٦٤‬‬

‫‪٦‬‬

‫‪٣٧٠‬‬

‫ﺷﺆﻭﻥ ﻓﺎﻧﻴﮥ ﺩﻧﻴﺎ‬

‫ﺗﻘﻴﻪ ﻭ ﮐﺘﻤﺎﻥ ﻋﻘﻴﺪﻩ‬ ‫ﻧﻬﻰ ﺍﺯ ّ‬

‫‪٥٨‬‬

‫‪٣٨٨‬‬

‫ﻧﻬﻰ ﺍﺯ ﺟﺰﻉ ﺩﺭ ﻣﺼﺎﺋﺐ‬

‫‪١٧‬‬

‫‪١٢‬‬

‫‪٥‬‬

‫‪٣٩٢‬‬

‫ﻧﻬﻰ ﺍﺯ ﺣﺪﻳﺚ ﺳﺎﺯﻯ ﻭ ﻳﺎ ﺍﺳﺘﻨﺎﺩ ‪٣٩٣‬‬ ‫ﺑﺮﻭﺍﻳﺎﺕ‬

‫ﻧﻬﻰ ﺍﺯ ﺣﺴﺪ‬

‫‪٣٩٤‬‬

‫ﺗﻬﻴﻪ ‪-‬ﺧﺮﻳﺪ‬ ‫ﻧﻬﻰ ﺍﺯ ﺣﺸﻴﺶ ) ّ‬ ‫‪ -‬ﻓﺮﻭﺵ ‪ -‬ﺍﺳﺘﻌﻤﺎﻝ (‬

‫ﻧﻬﻰ ﺍﺯ ﺣﻤﻞ ﺳﻼﺡ‬

‫‪٣٩٥‬‬

‫‪٣٩٦‬‬

‫ﻧﻬﻰ ﺍﺯ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﻏﻼﻡ ﻭ ﮐﻨﻴﺰ ‪٣٩٧‬‬

‫ﻧﻬﻰ ﺍﺯ ﺧﻴﺎﻧﺖ ﻣﺎﻟﻰ ﺩﺭ ﻣﺸﺎﻏﻞ‬

‫ﻧﻬﻰ ﺗﻨﺰﻳﻬﻰ ﺍﺯ ﺩﺧﺎﻥ‬

‫ﻧﻬﻰ ﺍﺯ ﺩﺭﻭﻍ ﮔﻮﺋﻰ‬

‫ﻧﻬﻰ ﺍﺯ ﺩﺳﺖ ﺑﻮﺳﻴﺪﻥ ﻭ ﺑﺮﭘﺎﻯ‬

‫‪٣٩٨‬‬

‫‪٤٠١‬‬

‫‪٤٠٣‬‬

‫ﺍﻓﺘﺎﺩﻥ ﻭ ﺳﺠﺪﻩ ﻳﺎ ﺗﻌﻈﻴﻢ ﻧﻤﻮﺩﻥ‬

‫‪٤٠٥‬‬

‫ﻧﻬﻰ ﺍﺯ ﺩﻝ ﺷﮑﺴﺘﻦ ﻭ ﺧﺎﻃﺮ ﺁﺯﺍﺭﻯ ‪٤٠٦‬‬

‫ﻧﻬﻰ ﺍﺯ ﺭﺷﻮﻩ ﺩﺍﺩﻥ ﻳﺎ ﮔﺮﻓﺘﻦ ﻳﺎ ‪٤٠٩‬‬

‫ﺍﺭﺗﺸﺎء‬

‫‪٢‬‬

‫‪٧‬‬

‫‪٢‬‬ ‫‪١‬‬

‫‪٥‬‬

‫‪٧‬‬

‫‪٤‬‬

‫‪٢‬‬

‫‪١٠‬‬

‫‪٢‬‬ ‫‪٩‬‬

‫ﺹﺯ‬

‫ﻋﻨﻮﺍﻥ‬

‫ﺻﻔﺤﻪ‬

‫ﻧﻬﻰ ﺍﺯ ﺭﻳﺎﺿﺖ ﻭ ﺍﻋﺘﮑﺎﻑ‬

‫ﻧﻬﻰ ﺍﺯ ﺯﻧﺎء‬

‫ﻧﻬﻰ ﺍﺯ ﺳﺆﺍﻝ ﻳﺎ ﮔﺪﺍﺋﻰ‬

‫‪٤١٠‬‬

‫‪٤١٤‬‬

‫‪٤١٦‬‬

‫ﻧﻬﻰ ﺍﺯ ﺳﺮﻗﺖ‬

‫ﻧﻬﻰ ﺍﺯ ﻇﻠﻢ‬

‫ﻧﻬﻰ ﺍﺯ ﻋﻴﺒﺠﻮﺋﻰ‬

‫‪٤٢٥‬‬

‫‪٤٢٨‬‬

‫ﻧﻬﻰ ﺍﺯ ﻏﺮﻭﺭ ﻭ ﺧﻮﺩ ﭘﺴﻨﺪﻯ‬

‫ﻧﻬﻰ ﺍﺯ ﻏﻴﺒﺖ ﻭ ﺍﻓﺘﺮﺍء‬

‫ﻧﻬﻰ ﺍﺯ ﻗﺘﻞ‬

‫‪٤٣٨‬‬

‫ﻧﻬﻰ ﺍﺯ ﻗﻤﺎﺭﺟﻮﺍﺯ ﻳﺎ ﻣﻨﻊ ﻻﺗﺎﺭﻯ ‪٤٤١‬‬

‫ﻧﻬﻰ ﺍﺯ ﻟﻮﺍﻁ‬

‫‪٤٤٣‬‬

‫ﻫﻮﻯ‬ ‫ﻧﻬﻰ ﺍﺯ ﻣﺘﺎﺑﻌﺖ ﻧﻔﺲ ﻭ‬ ‫ٰ‬

‫ﺗﻌﺪﺩ‬ ‫ﻧﻬﻰ ﺍﺯ ﻣﺘﻌﻪ ﮔﺮﻓﺘﻦ ﻭ ّ‬

‫ﺯﻭﺟﺎﺕ‬

‫‪٤٤٤‬‬

‫‪٤٤٨‬‬

‫ﺳﻴﺎﺳﻴﻪ ‪٤٥١‬‬ ‫ﻧﻬﻰ ﺍﺯ ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ّ‬

‫ﺗﻬﻴﻪ ‪-‬‬ ‫ﻧﻬﻰ ﺍﺯ ﻣﺴﮑﺮﺍﺕ ) ّ‬ ‫ﺧﺮﻳﺪ ‪-‬ﻓﺮﻭﺵ ‪-‬ﺍﺳﺘﻌﻤﺎﻝ (‬

‫‪٤٥٨‬‬

‫ﻧﻬﻰ ﺍﺯ ﻣﺸﺎﻏﻞ ﺣﺮﺍﻡ ﻭ ﺍﺣﺘﮑﺎﺭ ‪٤٦١‬‬ ‫ﻧﻬﻰ ﺍﺯ ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﺍﺷﺮﺍﺭ‬

‫‪٥‬‬

‫‪٨‬‬

‫‪١٢‬‬

‫‪٨‬‬

‫‪٤٣١‬‬

‫‪٤٣٤‬‬

‫‪٣‬‬

‫‪١‬‬

‫‪٤١٩‬‬

‫‪٤٢٢‬‬

‫‪٩‬‬

‫‪٧‬‬

‫‪٤١٨‬‬

‫ﺳﻴﺌﺎﺕ ﺍﻫﻞ ﻏﺮﺏ‬ ‫ﻧﻬﻰ ﺍﺯ ّ‬ ‫ﻣﮑﺮﻭﻫﻴﺖ ﻃﻼﻕ ﻭ ﻓﺼﻞ‬ ‫ّ‬

‫ﻧﺺ‬ ‫ﺗﻌﺪﺍﺩ ّ‬

‫‪٧‬‬

‫‪١٠‬‬

‫‪١٢‬‬ ‫‪٣‬‬

‫‪٨‬‬

‫‪٤‬‬ ‫‪١٥‬‬

‫‪١٩‬‬ ‫‪١٢‬‬ ‫‪٤‬‬

‫ﻭ ﻣﻨﺎﻓﻘﻴﻦ ﻭ ﻧﺎﻗﻀﻴﻦ‬ ‫ﺹﺡ‬

‫ﻋﻨﻮﺍﻥ‬

‫‪٤٦٣‬‬

‫ﺻﻔﺤﻪ‬

‫ﻧﻬﻰ ﺍﺯ ﻧﺰﺍﻉ ﻭ ﻓﺴﺎﺩ ﻭ ﻣﺎ‬ ‫ﻳﺘﮑﺪﺭ ﺑﻪ ﺍﻻﻧﺴﺎﻥ‬ ‫ّ‬

‫‪١٧‬‬

‫ﻧﺺ‬ ‫ﺗﻌﺪﺍﺩ ّ‬ ‫‪٢٨‬‬

‫‪٤٦٩‬‬

‫ﻧﻬﻰ ﻭﺭﻭﺩ ﺑﻰ ﺍﺟﺎﺯﻩ ﺑﺨﺎﻧﻪ ﺍﻯ ‪٤٧٦‬‬ ‫ﻣﺎﻝ ﺍﻋﻤﺎﻝ ‪ -‬ﺑﺸﺎﺭﺕ ﻣﻮﺕ‬

‫ﺍﺧﺮﻯ‬ ‫ﻭ ﺣﺎﻟﺖ ﺭﻭﺡ ﺩﺭ ﻋﻮﺍﻟﻢ‬ ‫ٰ‬

‫‪٤‬‬

‫‪٥٧‬‬

‫‪٤٧٧‬‬

‫ﻓﻬﺮﺳﺘﻰ ﺍﺯ ﺁﺛﺎﺭ ﺗﻨﺰﻳﻢ ﮐﻨﻨﺪﻩ ﺍﻳﻦ ﮐﺘﺎﺏ ‪٥٠١‬‬

‫**************‬

‫ﺹ‪١‬‬

‫" ﺑﺎﻋﻤﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﺭﺍﺋﻴﺪ ﻧﻪ ﺑﺎﻗﻮﺍﻝ "‬

‫)ﻕ ‪ ٥‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺍﻯ ﻓﺮﺯﻧﺪ ﮐﻨﻴﺰ ﻣﻦ ﻻﺯﺍﻝ ﻫﺪﺍﻳﺖ ﺑﺎﻗﻮﺍﻝ ﺑﻮﺩﻩ ﻭ ﺍﻳﻦ ﺯﻣﺎﻥ‬

‫ﺑﺎﻓﻌﺎﻝ ﮔﺸﺘﻪ ﻳﻌﻨﻰ ﺑﺎﻳﺪ ﺟﻤﻴﻊ ﺍﻓﻌﺎﻝ ﻗﺪﺳﻰ ﺍﺯ ﻫﻴﮑﻞ ﺍﻧﺴﺎﻧﻰ ﻇﺎﻫﺮ ﺷﻮﺩ‬

‫ﻣﻘﺪﺱ ﻣﺨﺼﻮﺹ ﺩﻭﺳﺘﺎﻥ‬ ‫ﮐﻞ ﺷﺮﻳﮑﻨﺪ ﻭﻟﮑﻦ ﺍﻓﻌﺎﻝ ﭘﺎﮎ ﻭ ّ‬ ‫ﭼﻪ ﮐﻪ ﺩﺭ ﺍﻗﻮﺍﻝ ّ‬ ‫ﻣﺎﺳﺖ ﭘﺲ ﺑﺠﺎﻥ ﺳﻌﻰ ﻧﻤﺎﻳﺌﺪ ﺗﺎ ﺑﺎﻓﻌﺎﻝ ﺍﺯ ﺟﻤﻴﻊ ﻧﺎﺱ ﻣﻤﺘﺎﺯ ﺷﻮﻳﺪ " ‪.‬‬

‫)ﻗﻄﻌﮥ ‪ ٧٦‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﻓﺎﺭﺳﻰ (‬

‫ﻣﺤﺒﺖ ﺭﺍ ﺑﺮﻫﺎﻥ ﻻﺯﻡ ﻫﺮ ﭼﻪ ﺑﻠﺴﺎﻥ ﺁﻳﺪ ﻣﻘﺒﻮﻝ ﺳﺎﺣﺖ‬ ‫ﻣﺪﻋﻴﺎﻥ‬ ‫‪ّ "-٢‬‬ ‫ّ‬

‫ﮐﻞ‬ ‫ﻣﻘﺪﻡ ﺑﺮ ﻗﻮﻝ ﺍﺳﺖ ﭘﺲ ﺟﻬﺪ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﺍﺯ ّ‬ ‫ﺭﺣﻤﻦ ﻧﻴﻔﺘﺪ ﺍﻟﻴﻮﻡ ﻓﻌﻞ ّ‬

‫ﺟﻮﺍﺭﺡ ﺍﻋﻤﺎﻝ ﺣﺴﻨﻪ ﺑﻈﻬﻮﺭ ﺁﻳﺪ ﺍﮔﺮ ﻧﻔﺴﻰ ﺩﻋﻮﻯ ﻧﻤﺎﻳﺪ ﮐﻪ ﺍﺯ ﺍﻫﻞ ﺭﺿﻮﺍﻥ‬

‫ﺷﺎﻣﻪ ﺍﺳﺘﺸﻤﺎﻡ‬ ‫ﺭﺑﺎﻧﻴﺴﺖ ﺁﻥ ﻗﻮﻝ‬ ‫ﺍﺩﻋﺎ ﺛﺎﺑﺖ ﻧﺸﻮﺩ ﺑﻠﮑﻪ ﺻﺎﺣﺒﺎﻥ ّ‬ ‫ﺑﻤﺠﺮﺩ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻭﺍﻻ ﻣﺮﺩﻭﺩ " ‪.‬‬ ‫ﻧﻨﻤﺎﻳﻨﺪ )*( ﺍﮔﺮ ﺍﺳﺘﻨﺸﺎﻕ ﺭﻳﺎﺣﻴﻦ ﻧﻤﻮﺩﻧﺪ ﻣﻘﺒﻮﻝ ﺧﻮﺍﻫﺪ ﺷﺪ ّ‬

‫) ﺹ ‪ ٢٤‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ ) *( ﺑﻤﻨﺎﺳﺒﺖ ﻣﻀﺎﻣﻴﻦ ﻗﺒﻠﺶ ﻳﻌﻨﻰ " ﺭﻭﺍﻳﺢ ﺭﻳﺤﺎﻥ " ﺭﺍ ﺍﺳﺘﺸﻤﺎﻡ‬

‫ﻧﻨﻤﺎﻳﻨﺪ (‬

‫ﺗﻘﻮﻯ ﻭ ﺍﻧﻘﻄﺎﻉ‬ ‫‪ " - ٣‬ﺗﺎﺛﻴﺮ ﮐﻠﻤﻪ ﺍﺯ‬ ‫ﻣﮑﻠﻢ ﺍﺳﺖ ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﻋﺒﺎﺩ‬ ‫ّ‬ ‫ٰ‬

‫ﺑﺎﻗﻮﺍﻝ ﮐﻔﺎﻳﺖ ﻣﻴﻨﻤﺎﻳﻨﺪ ﺻﺪﻕ ﺍﻗﻮﺍﻝ ﺑﺎﻋﻤﺎﻝ ﻣﻨﻮﻁ ﻭ ﻣﺸﺮﻭﻁ ‪ .‬ﺍﺯ ﻋﻤﻞ‬

‫ﺍﻧﺴﺎﻥ ﺭﺗﺒﻪ ﻭ ﻣﻘﺎﻣﺶ ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ " ‪.‬‬ ‫) ﺹ ‪ ١٠٣‬ﻣﺠﻤﻮﻋﮥ ﺍﺷﺮﺍﻗﺎﺕ (‬

‫ﮐﺸﺠﺮ‬ ‫ﺍﻭ َ َ َ ِ‬ ‫‪ " - ٤‬ﻗﻮﻝ ﻋﻤﻞ ﻣﻴﺨﻮﺍﻫﺪ ﻗﻮﻝ ﺑﻼ ﻋﻤﻞ َ َ ْ ِ‬ ‫ﻋﺴﻞ َ ْ‬ ‫ﮐﻨﺤﻞ ِﺑﻼ َ َ‬

‫ﺛﻤﺮ " ‪.‬‬ ‫ِ َ‬ ‫ﺑﻼ َ َ‬

‫) ﺹ ‪ ١١١‬ﻣﺠﻤﻮﻋﮥ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬

‫ﺹ‪٢‬‬

‫‪ " - ٥‬ﺍﻯ ﻣﺮﺩﻣﺎﻥ ﮔﻔﺘﺎﺭ ﺭﺍ ﮐﺮﺩﺍﺭ ﺑﺎﻳﺪ ﭼﻪ ﮐﻪ ﮔﻮﺍﻩ ﺭﺍﺳﺘﻰ ﮔﻔﺘﺎﺭ‬

‫ﮐﺮﺩﺍﺭ ﺍﺳﺖ ﻭ ﺁﻥ ﺑﻰ ﺍﻳﻦ ﺗﺸﻨﮕﺎﻥ ﺭﺍ ﺳﻴﺮﺍﺏ ﻧﻨﻤﺎﻳﺪ ﻭ ﮐﻮﺭﺍﻥ ﺭﺍ ﺩﺭﻫﺎﻯ‬

‫ﺑﻴﻨﺎﺋﻰ ﻧﮕﺸﺎﻳﺪ " ‪.‬‬

‫) ﺹ ‪ ٧‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫ﻣﺤﺒﺖ ﺍﻟﻬﻰ ﺍﻟﻴﻮﻡ ﺑﺠﻤﻴﻊ ﺷﺌﻮﻥ ﺍﺯ ﺩﻭﻧﺶ ﻣﻤﺘﺎﺯ‬ ‫ﻣﺪﻋﻰ‬ ‫‪ " - ٦‬ﺑﺎﻳﺪ ّ‬ ‫ّ‬

‫ﺍﺩﻋﺎ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﭼﻨﺎﻧﭽﻪ‬ ‫ﺑﺎﺷﺪ ‪ .‬ﻗﺒﻮﻝ ﺍﻣﺮ ﻭ ﺍﻋﺘﺮﺍﻑ‬ ‫ﺑﺤﻖ ﻣﺤﺾ ّ‬ ‫ّ‬ ‫ﻟﺴﺎﻥ ْ َ َ َ ِ‬ ‫ﻳﺸﻬﺪ‬ ‫ﺟﻤﻴﻊ ﻧﺎﺱ ﺍﻟﻴﻮﻡ ّ‬ ‫ﭐﻟﻌﻈﻤﺔ َ ْ َ ُ‬ ‫ﻭﻟﮑﻦ ِ َ ُ‬ ‫ﻣﺪﻋﻰ ﺍﻳﻦ ﻣﻘﺎﻣﻨﺪ َ ِ ْ‬ ‫ﺧﻴﺎﻧﺘﻬﻢ ‪.‬‬ ‫ِ ِ ِْ​ِ‬ ‫ﻏﻔﻠﺘﻬﻢ َﻭ ِ َ َ ِ ِ ْ‬ ‫ﻏﺮﻭﺭﻫﻢ َﻭ َ ْ َ ِ ِ ْ‬ ‫ﺍﻓﺘﺮﺍ‪‬ﻬﻢ َﻭ ُ ُ ْ ِ ِ ْ‬ ‫ﺑﮑﺬﺑﻬﻢ َﻭ ْ ِ ‪ْ ِ ‬‬

‫ﺍﻯ ﺩﻭﺳﺘﺎﻥ ﺧﺎﻟﺼﴼ ‪ ِ‬ﺣﺮﮐﺖ ﻧﻤﺎﺋﻴﺪ ﻭ ِ َ ْ ِ‬ ‫ﺗﮑﻠﻢ ﮐﻨﻴﺪ ‪ .‬ﮐﻠﻤﻪ ﺍﻯ‬ ‫ﻟﻮﺟﻪ ﺍ‪ّ ‬‬

‫ﻣﺆﺛﺮ ﺧﻮﺍﻫﺪ‬ ‫ﺍﻟﺒﺘﻪ ّ‬ ‫ﮐﻪ ‪ ‬ﺍﺯ ﺳﻤﺎء ﻗﻠﺐ ﺣﺮﮐﺖ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺍﻓﻖ ﻟﺴﺎﻥ ﺍﺷﺮﺍﻕ ﮐﻨﺪ ّ‬

‫ﻟﻌﻤﺮ ﺍ‪ ِ‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﻪ ﺗﺄﺛﻴﺮﺍﺕ‬ ‫ﺑﻮﺩ ‪ .‬ﺍﺯ ﺗﺄﺛﻴﺮﺍﺕ ﺍﻋﻤﺎﻝ ﻏﺎﻓﻞ ﻧﺒﺎﺷﻴﺪ َ َ ْ ُ‬

‫ﻣﻄﻠﻊ ﺷﻮﺩ ﺍﺑﺪﴽ ﺑﻬﻴﭻ ﻣﮑﺮﻭﻫﻰ ﺍﻟﺘﻔﺎﺕ ﻧﻨﻤﺎﻳﺪ ﻭ ﺟﺰ‬ ‫ﻃﻴﺒﻪ ﻭ ﺧﺒﻴﺜﻪ ّ‬ ‫ﺍﻋﻤﺎﻝ ﻭ ﺍﻗﻮﺍﻝ ّ‬

‫ﺧﻴﺮ ﻣﺤﺾ ﻭ ﻣﻌﺮﻭﻑ ﺻﺮﻑ ﺍﺯ ﺍﻭ ﻇﺎﻫﺮ ﻧﺸﻮﺩ " ‪ ) .‬ﺹ ‪ ٢٨-٩‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬ ‫ﻋﺰﻡ ﺷﻮﻳﺪ ﻭ‬ ‫‪ " - ٧‬ﺑﺼﻔﺎﺗﻢ ّ‬ ‫ﻣﺘﺼﻒ ﺷﻮﻳﺪ ﺗﺎ ﻗﺎﺑﻞ ﻭﺭﻭﺩ ﻣﻠﮑﻮﺕ ّ‬

‫ﺩﺭ ﺟﺒﺮﻭﺕ ﻗﺪﺳﻢ ﺩﺭ ﺁﺋﻴﺪ " ‪ ) ٠‬ﻟﻮﺡ ﺍﺣﻤﺪ ﻓﺎﺳﻰ ‪ -‬ﺹ ‪ ١٢٢‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬ ‫‪ " - ٨‬ﻋﺎﻟﻢ ﺭﺍ ﻏﺒﺎﺭ ﺗﻴﺮﮤ ﻇﻠﻤﺎﻧﻰ ﺍﺧﺬ ﻧﻤﻮﺩﻩ ﻭ ﺍﺣﺎﻃﻪ ﮐﺮﺩﻩ ﺑﺴﺎﻁ‬

‫ﻣﻌﻨﻰ ﻭ ﻋﻤﻞ ﭘﻴﭽﻴﺪﻩ ﺷﺪﻩ ﻭ ﺑﺴﺎﻁ ﻗﻮﻝ ﻭ ﻟﻔﻆ ﮔﺴﺘﺮﺩﻩ ﮔﺸﺘﻪ ﺑﮕﻮ ﺍﻯ‬ ‫ٰ‬

‫ﺍﺣﺒﺎﺏ ﻗﺴﻢ ﺑﺂﻓﺘﺎﺏ ﺣﻘﻴﻘﺖ ﮐﻪ ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﻋﻤﻞ ﺍﺳﺖ ﺍﮔﺮ ﺍﺯ ﻧﻔﺴﻰ ﻣﻘﺪﺍﺭ‬ ‫َﺷﻌﺮﻯ ﺍﻟﻴﻮﻡ ﺧﻴﺮ ﺻﺎﺩﺭ ﺷﻮﺩ ﺟﺰﺍﻯ ﺁﻥ ﺑﺪﻭﺍﻡ ُﻣﻠﮏ ﻭ ﻣﻠﮑﻮﺕ ﺍﺯ ﺑﺮﺍﻯ‬

‫ﺍﻭ ﺑﺎﻗﻰ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ " ‪ ) .‬ﺹ ‪ ١٦٣‬ﺟﻠﺪ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫ﺹ‪٣‬‬

‫ﮐﻞ ﻻﺯﻣﺴﺖ ﮐﻪ ﺑﺎﺧﻼﻕ ﭘﺴﻨﺪﻳﺪﻩ ﻭ ﺍﻋﻤﺎﻝ ﺣﺴﻨﻪ ﻭ ﺍﻓﻌﺎﻝ‬ ‫‪ " - ٩‬ﺑﺮ ّ‬

‫ﺭﺣﻤﻦ ﻧﺴﺒﺖ ﺩﻫﻨﺪ ﻭ ﺑﻪ‬ ‫ﻃﻴﺒﻪ ﻇﺎﻫﺮ ﺷﻮﻧﺪ ﻭ ﺁﻥ ﻧﻔﻮﺳﻰ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ‬ ‫ٰ‬ ‫ّ‬

‫ﻣﻘﺪﺱ ﺑﻮﺩﻩ ﻭ‬ ‫ﻣﻨﺰﻩ ﻭ ّ‬ ‫ﺍﻟﺒﺘﻪ ّ‬ ‫ﺍﻋﻤﺎﻝ ﺷﻴﻄﺎﻥ ﻋﺎﻣﻠﻨﺪ ّ‬ ‫ﺣﻖ ﺍﺯ ﭼﻨﻴﻦ ﻧﻔﻮﺱ ّ‬ ‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ " ‪.‬‬

‫) ﺹ ‪ ١٥‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺍﻧﺴﺎﻧﻴﺖ ﺩﺭ ﻫﻴﭻ ﺍﺣﻮﺍﻝ ﺧﺎﺭﺝ ﻧﺸﻮﻳﺪ ‪ .‬ﺍﺧﻼﻕ ﻭ‬ ‫‪ " - ١٠‬ﺍﺯ ﺷﺌﻮﻥ‬ ‫ّ‬

‫ﺍﻃﻮﺍﺭ ِﺳﺒﺎﻉ ﻭ ﻭﺣﻮﺵ ﺭﺍ ﺑﺎﻫﻠﺶ ﻭﺍﮔﺬﺍﺭﻳﺪ ﺑﺸﻨﻮﻳﺪ ﻭ ﻧﮕﻮﺋﻴﺪ ﻋﻄﺎ ﻧﻤﺎﺋﻴﺪ‬

‫ﻋﻠﻢ‬ ‫ﺍﻥ َﺷﺎ‪ ‬ﺍ‪ ‬ﺍﻣﺎﻡ ﻭﺟﻮﻩ ﻫﺮ ﻳﮏ ﺍﺯ ﺷﻤﺎ َ َ‬ ‫ﻭ ﺩﺭ ﺻﺪﺩ ﺍﺧﺬ ﻋﻄﺎ ﻧﺒﺎﺷﻴﺪ ‪ْ ِ .‬‬

‫ﺍﻟﺒﺘﻪ ﺍﺯ ﺍﻳﻦ ﺍﻋﻤﺎﻝ ﭘﺎﮎ ﻭ ﺍﺧﻼﻕ ﭘﺎﮐﻴﺰﻩ‬ ‫ﻋﺪﻝ ﻭ ﺭﺍﻳﺖ ﻋﻘﻞ ﻣﺸﺎﻫﺪﻩ ﺷﻮﺩ ﻭ ّ‬ ‫ﻃﺎﻫﺮﻩ ﺍﻧﻮﺍﺭ ﻋﺪﻝ ﮐﻪ ﺍﺯ ﻇﻠﻢ ﻇﺎﻟﻤﻴﻦ ﻣﺤﺠﻮﺏ ﻭ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﺑﺎﺳﻢ ﺍﻟﻬﻰ‬

‫ﺍﺷﺮﺍﻕ ﻧﻤﺎﻳﺪ " ‪.‬‬

‫) ﺹ ‪ ١٤‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺍﻻﺑﻬﻰ ﻣﻘﺼﻮﺩ ﺍﺯ ﮐﺘﺎﺑﻬﺎﻯ ﺁﺳﻤﺎﻧﻰ ﻭ ﺁﻳﺎﺕ ﺍﻟﻬﻰ‬ ‫‪ " - ١١‬ﺑﺴﻢ ﺍ‪‬‬ ‫ٰ‬ ‫ﺁﻧﮑﻪ ﻣﺮﺩﻣﺎﻥ ﺑﺮﺍﺳﺘﻰ ﻭ ﺩﺍﻧﺎﺋﻰ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ ﮐﻪ ﺳﺒﺐ ﺭﺍﺣﺖ ﺧﻮﺩ ﻭ ﺑﻨﺪﮔﺎﻥ‬ ‫ﺷﻮﺩ ‪ .‬ﻫﺮ ﺍﻣﺮﻯ ﮐﻪ ﻗﻠﺐ ﺭﺍ ﺭﺍﺣﺖ ﻧﻤﺎﻳﺪ ﻭ ﺑﺮ ﺑﺰﺭﮔﻰ ﺍﻧﺴﺎﻥ ﺑﻴﻔﺰﺍﻳﺪ ﻭ‬

‫ﻧﺎﺱ ﺭﺍ ﺭﺍﺿﻰ ﺩﺍﺭﺩ ﻣﻘﺒﻮﻝ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ‪ .‬ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﺑﻠﻨﺪ ﺍﺳﺖ ﺍﮔﺮ‬

‫ﻭﺍﻻ ﭘﺴﺖ ﺗﺮ ﺍﺯ ﺟﻤﻴﻊ ﻣﺨﻠﻮﻕ ﻣﺸﺎﻫﺪﻩ ﻣﻴﺸﻮﺩ ‪ .‬ﺑﮕﻮ ﺍﻯ‬ ‫ﻣﺰﻳﻦ ّ‬ ‫ﻧﻴﺖ ّ‬ ‫ﺑﺎﻧﺴﺎ ّ‬

‫ﺩﻭﺳﺘﺎﻥ ﺍﻣﺮﻭﺯ ﺭﺍ ﻏﻨﻴﻤﺖ ﺷﻤﺮﻳﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﺑﺤﺮ ﺗﻌﺎﻟﻰ ﻣﺤﺮﻭﻡ‬

‫ﺣﻖ ﻣﻴﻄﻠﺒﻢ ﺟﻤﻴﻊ ﺭﺍ ﺑﻄﺮﺍﺯ ﻋﻤﻞ ﭘﺎﮎ ﻭ ﺧﺎﻟﺺ ﺩﺭ ﺍﻳﻦ ﻳﻮﻡ‬ ‫ﻧﻨﻤﺎﺋﻴﺪ ‪ .‬ﺍﺯ ّ‬ ‫ﭐﻟﻤﺨﺘﺎﺭ " ‪ ) .‬ﺹ ‪ ١‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬ ‫ﻣﺒﺎﺭﮎ ّ‬ ‫ﻫﻮ ْ ُ ْ َ ُ‬ ‫ﻣﺰﻳﻦ ﻓﺮﻣﺎﻳﺪ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ ُ َ‬

‫ﺹ‪٤‬‬

‫‪ " - ١٢‬ﺍﻯ ﺩﻭﺳﺘﺎﻥ ﻣﻦ ﺷﻤﺎ ﺍﺻﻮﻝ ﺑﻴﻮﺕ ﺍﻣﺮﻳﻪ ﺍﻳﺪ ﺍﮔﺮ ﺍﺻﻮﻝ‬

‫ﻣﺴﺘﻘﺮ ﻧﻤﺎﻧﺪ ﻭ ﻣﺒﺪﺃ ﭼﺸﻤﻪ ﻫﺎﻯ ﺍﺭﺽ ﻋﺮﻓﺎﻧﻴﺪ ‪،‬‬ ‫ﻣﺤﮑﻢ ﻧﺒﺎﺷﺪ ﺑﻴﻮﺕ‬ ‫ّ‬

‫ﮐﻞ ﺗﻴﺮﻩ‬ ‫ﻣﺒﺪﺃ ﺍﮔﺮ ﮔﻞ ﺁﻟﻮﺩﻩ ﺷﻮﺩ ﺩﺭ ﺗﻤﺎﻣﻰ ﺍﻧﻬﺎﺭ‬ ‫ﻣﺘﺸﺘﺘﻪ ﺳﺮﺍﻳﺖ ﻧﻤﺎﻳﺪ ﻭ ّ‬ ‫ّ‬

‫ﺍﺑﻨﻢ ﺍﺯ ﻗﺒﻞ ﺑﺎﺻﺤﺎﺏ ﺧﻮﺩ ﻓﺮﻣﻮﺩ ﺷﻤﺎ ِﻣﻠﺢ ﺍﺭﺿﻴﺪ ﮐﻪ ﻓﺎﺳﺪ‬ ‫ﺷﻮﻧﺪ ‪َ ُ ِ .‬‬

‫ﺷﺪ ﺑﮑﺪﺍﻡ ﭼﻴﺰ ﻧﻤﮑﻴﻦ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﺼﺮﻓﻰ ﺍﺯ ﺍﻭ ﻣﺸﻬﻮﺩ‬

‫ﻧﻪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺩﻭﺭ ﺍﻓﮑﻨﺪﻩ ﻭ ﭘﺎﻳﻤﺎﻝ ﺷﻮﺩ " ‪ ) .‬ﺹ ‪ ١٦٥‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ (‬ ‫ﻣﺰﻳﻦ ﮔﺸﺖ ﻻﻳﻖ ﻣﺪﺡ‬ ‫‪ " - ١٣‬ﺍﻧﺴﺎﻥ ﺑﻤﺜﺎﺑﮥ ﺷﺠﺮ ﺍﺳﺖ ﺍﮔﺮ ﺑﺎﺛﻤﺎﺭ ّ‬

‫ﻭﺍﻻ ﺷﺠﺮ ﺑﻰ ﺛﻤﺮ ﻗﺎﺑﻞ ﻧﺎﺭ ﺍﺳﺖ ‪ .‬ﺍﺛﻤﺎﺭ ﺳﺪﺭﮤ ﺍﻧﺴﺎﻧﻰ‬ ‫ﻭ ﺛﻨﺎ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ّ‬

‫ﻣﺮﺿﻴﻪ ﻭ ﺍﻋﻤﺎﻝ ﺣﺴﻨﻪ ﻭ ﮐﻠﻤﮥ‬ ‫ﺑﺴﻴﺎﺭ ﻟﻄﻴﻒ ﻭ ﭘﺴﻨﺪﻳﺪﻩ ﻭ ﻣﺤﺒﻮﺏ ‪ ،‬ﺍﺧﻼﻕ‬ ‫ّ‬ ‫ﻃﻴﺒﻪ ﺍﺯ ﺍﺛﻤﺎﺭ ﺍﻳﻦ ﺷﺠﺮﻩ ﻣﺤﺴﻮﺏ " ‪.‬‬ ‫ّ‬

‫) ﺹ ‪ ٢٦‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﻋﺎﻟﻢ ﺩﺭ ﺳﺠﻦ ﺍﻋﻈﻢ ﺟﻤﻴﻊ ﺭﺍ ﻧﺼﻴﺤﺖ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺑﻪ‬ ‫‪ " - ١٤‬ﻣﺤﺒﻮﺏ َ‬

‫ﻋﻠﺖ ﺍﺭﺗﻔﺎﻉ ﺁﻥ ﻧﻔﻮﺱ ﻭ َﻣﺎ َ ْ َ ِ‬ ‫ﮐﻞ‬ ‫ﺍﻣﻮﺭﻳﮑﻪ ﺳﺒﺐ ﻭ ّ‬ ‫ﻳﻨﺒﻐﻲ ِﻟﻼﻧﺴﺎﻥ ﺍﺳﺖ ﺑﺎﻳﺪ ّ‬

‫ﻣﺮﺿﻴﻪ ﻭ‬ ‫ﺑﺴﻤﻊ ﻗﺒﻮﻝ ﺍﺻﻐﺎء ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺍﻯ ﺩﻭﺳﺘﺎﻥ ﺍﺧﻼﻕ ﺣﺴﻨﻪ ﻭ ﺍﻋﻤﺎﻝ‬ ‫ّ‬ ‫ﺍﻧﺴﺎﻧﻴﻪ ﺳﺒﺐ ﺍﻋﻼء ﮐﻠﻤﺔ ﺍ‪ ‬ﻭ ﺗﺮﻭﻳﺞ ﺍﻣﺮ ﺑﻮﺩﻩ ﻟﺬﺍ ﺑﺮ ﻫﺮ ﻧﻔﺴﻰ‬ ‫ﺷﺆﻭﻧﺎﺕ‬ ‫ّ‬

‫ﺗﻤﺴﮏ ﺟﻮﻳﺪ ﻭ ﺍﺯ ﻣﻨﮑﺮ ﺍﺟﺘﻨﺎﺏ ﻧﻤﺎﻳﺪ " ‪.‬‬ ‫ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ﮐﻪ ﺍﻟﻴﻮﻡ ﺑﻪ ﻣﻌﺮﻭﻑ‬ ‫ّ‬

‫) ﺹ ‪ ١٠٤‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫ﻋﻔﺘﻪ َﻭ َ ْ ِ ِ‬ ‫ﻣﺎﻧﺘﻪ َﻭ ِ ‪ِ ِ ‬‬ ‫ﻳﺮﺗﻔﻊ ِ َﺑﺎ َ َ ِ ِ‬ ‫ﻋﻘﻠﻪ‬ ‫‪ْ ِ " - ١٥‬‬ ‫ﭐﻻﻧﺴﺎﻥ َ ْ َ ِ ُ‬ ‫ﺍﻥ ْ ِ ْ َ َ‬

‫ﺟﻬﻠﻪ َﻭ ِ َ ِ ِ‬ ‫ﮐﺬﺑﻪ َﻭ َ ْ ِ ِ‬ ‫ﺑﺨﻴﺎﻧﺘﻪ َﻭ ِ ْ ِ ِ‬ ‫ﻳﻬﺒﻂ ِ ِ َ َ ِ ِ‬ ‫َﻭ َ ْ َ ِ ِ‬ ‫ﻧﻔﺎﻗﻪ ‪.‬‬ ‫ﺍﺧﻼﻗﻪ َﻭ َ ْ ُ ُ‬

‫ﺑﺎﻟﺰﻳﻨﺔ َﻭ َ َ ِ‬ ‫ﭐﻻﻧﺴﺎﻥ ِ َ ْ َ ِ‬ ‫ﺑﻞ‬ ‫َ​َ ِْ‬ ‫ﭐﻟﺜﺮﻭﺓ َ ْ‬ ‫ﻳﺴﻤﻮ ْ ِ ْ َ ُ‬ ‫ﻟﻌﻤﺮﻱ َﻻ َ ْ ُ‬

‫ﺑﺎﻻﺩﺍﺏ َﻭ ْ َ ْ ِ َ ِ‬ ‫ﭐﻟﻤﻌﺮﻓﺔ "‬ ‫ِ ْ ٓ ِ‬

‫ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﺑﻬﻰ (‬ ‫ﺹ‪٥‬‬

‫ﻓﺮﺩﻭﺳﻴﻪ ‪ -‬ﺹ ‪ ٣٠‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ‬ ‫)ﮐﻠﻤﺎﺕ‬ ‫ّ‬

‫‪ " - ١٦‬ﻳﺎ ﺍﺑﻦ ﺍﺑﻬﺮ ﻗﺴﻢ ﺑﺎﻧﻮﺍﺭ ﺁﻓﺘﺎﺏ ﺣﻘﻴﻘﺖ ﮐﻪ ﺍﺯ ﺍﻓﻖ ﺳﺠﻦ‬

‫ﺍﻋﻠﻰ‬ ‫ﺿﺮ ﺍﻋﻤﺎﻝ ﺷﻨﻴﻌﻪ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﻨﻊ ﺁﻥ ﺍﺯ ﻗﻠﻢ‬ ‫ُﻣﺸﺮﻕ ﻭ ﻻﺋﺢ ﺍﺳﺖ ُ ّ‬ ‫ٰ‬ ‫ﺗﻮﻗﻒ ﻇﻬﻮﺭ ﺍﻣﺮ ﺍﺳﺖ ﻣﺎ ﺑﻴﻦ‬ ‫ﺟﺎﺭﻯ ﺷﺪﻩ‬ ‫ﺑﺤﻖ ﺭﺍﺟﻊ ﻭ ﻫﻤﭽﻨﻴﻦ ﺳﺒﺐ ّ‬ ‫ّ‬

‫ﺣﮑﻢ ِ ِﺑﻪ ﺍ‪ ُ‬ﻋﺎﻣﻞ ﺷﻮﻧﺪ ﺷﺎﻳﺪ ﺑﻪ‬ ‫ﺣﻖ ﻣﻴﻄﻠﺒﻴﻢ ﺍﺯ ﺑﻌﺪ ّ‬ ‫ﻋﺒﺎﺩ ﺍﺯ ّ‬ ‫ﺑﻤﺎ َ َ َ‬ ‫ﮐﻞ ِ َ‬

‫ﺣﻖ ﻭ ﻧﺎﺻﺮﺵ ﺍﻋﻤﺎﻝ ﻭ ﺍﺧﻼﻕ ﺍﺳﺖ ﺑﺎﻳﺪ‬ ‫ٌ‬ ‫ﮐﻠﻤﻪ ﺭﺿﺎ ﻓﺎﺋﺰ ﮔﺮﺩﻧﺪ ﺍﻣﺮﻭﺯ ﺟﻨﻮﺩ ّ‬

‫ﺗﺼﺮﻑ ﻧﻤﻮﺩ " )ﺹ ‪ ٢١‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬ ‫ﺑﺎﻳﻦ ﺟﻨﻮﺩ ﺍﻓﺌﺪﻩ ﻭ ﻗﻠﻮﺏ ﻭ ﺻﺪﻭﺭ ﻋﺒﺎﺩ ﺭﺍ‬ ‫ّ‬ ‫ﺍﻳﺎﻡ‬ ‫‪ " - ١٧‬ﺩﻧﻴﺎ ﺭﺍ ﻭﻓﺎﺋﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﺟﻬﺪ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﺍﻟﺒﺘﻪ ﺩﺭ ﮐﺘﺎﺏ ﺣﻔﻆ‬ ‫ﻓﺎﻧﻴﻪ ﮐﺴﺐ ﻟﺌﺎﻟﻰ ﺑﺎﻗﻴﻪ ﻧﻤﺎﺋﻴﺪ ‪ .‬ﻋﻤﻞ ﭘﺎﮎ ﻭ ّ‬ ‫ﻣﻘﺪﺱ ّ‬

‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﮐﻪ ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﻓﺎﺋﺰ ﺷﺪ " ‪.‬‬ ‫ﺍﻟﻬﻰ ﻣﺤﻔﻮﻅ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ ‪.‬‬ ‫ٰ‬ ‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ١٠٠‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺯﺑﺮ ﻭ ﺍﻟﻮﺍﺡ ﺑﻤﺜﺎﺑﮥ‬ ‫‪ " - ١٨‬ﻳﺎ ﺣﺰﺏ ﺍ‪ ‬ﻧﺎﺻﺮ ﻭ ﻣﻌﻴﻦ ﻭ ﺟﻨﻮﺩ ّ‬ ‫ﺣﻖ ﺩﺭ ُ ُ‬

‫ﻣﺮﺿﻴﻪ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ " ‪.‬‬ ‫ﻃﻴﺒﻪ ﻭ ﺍﺧﻼﻕ‬ ‫ّ‬ ‫ﺁﻓﺘﺎﺏ ﻇﺎﻫﺮ ﻭ ﻻﺋﺢ ﺁﻥ ﺟﻨﻮﺩ ﺍﻋﻤﺎﻝ ّ‬ ‫) ﺹ ‪ ٢٨٠‬ﻣﺠﻤﻮﻋﮥ ﺍﺷﺮﺍﻗﺎﺕ (‬

‫‪ " - ١٩‬ﻣﻈﻠﻮﻡ ﺍﻣﺮﻭﺯ ﻣﺴﺠﻮﻥ ‪ ،‬ﻧﺎﺻﺮ ﺍﻭ ﺟﻨﻮﺩ ﺍﻋﻤﺎﻝ ﻭ ﺍﺧﻼﻕ ﺑﻮﺩﻩ‬

‫ﺟﻨﺖ ُﻋﻠﻴﺎ‬ ‫ﻧﻪ ﺻﻔﻮﻑ ﻭ ﺟﻨﻮﺩ ﻭ ﺗﻔﻨﮓ ﻭ ﺗﻮﭖ ﻳﮏ ﻋﻤﻞ ﭘﺎﮎ َ‬ ‫ﻋﺎﻟﻢ ﺧﺎﮎ ﺭﺍ ّ‬ ‫ﺟﻼﻟﻪ ﺭﺍ ﻧﺼﺮﺕ‬ ‫ﻧﻤﺎﻳﺪ ‪ .‬ﺍﻯ ﺩﻭﺳﺘﺎﻥ ﺑﺎﺧﻼﻕ‬ ‫ﺟﻞ َ ُ‬ ‫ﺣﻖ َ ّ‬ ‫ﻃﻴﺒﻪ ّ‬ ‫ﻣﺮﺿﻴﻪ ﻭ ﺍﻋﻤﺎﻝ ّ‬ ‫ّ‬

‫ﻧﻤﺎﺋﻴﺪ " ‪.‬‬

‫) ﺹ ‪ ١٣٩‬ﻣﺠﻤﻮﻋﮥ ﺍﺷﺮﺍﻗﺎﺕ (‬

‫‪ " - ٢٠‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺩﺭ ﺟﻤﻴﻊ ﻋﻤﺮ ﺑﻌﺒﺎﺩﺕ ﻣﺸﻐﻮﻝ ﺷﻮﺩ ﻭ ﺍﺯ‬

‫ﺹ‪٦‬‬

‫ﺻﻔﺎﺗﻴﮑﻪ ﺳﺒﺐ ﺍﺭﺗﻔﺎﻉ ﺍﻣﺮ ﺍ‪ ‬ﺍﺳﺖ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪ ﺁﻥ ﻋﺒﺎﺩﺕ ﺣﺎﺻﻠﻰ ﻧﺪﺍﺭﺩ‬

‫ﻭ ﺛﻤﺮﻯ ﻧﺨﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ " ‪.‬‬

‫) ﺹ ‪ ٤٥‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ﻃﻴﺒﻪ‬ ‫‪ " - ٢١‬ﺷﺨﺺ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﺎﺧﻼﻕ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺍﻓﻌﺎﻝ ّ‬ ‫ّ‬

‫ﻣﺰﻳﻦ ﺑﺎﺷﺪ ﻫﺮ ﻧﻔﺴﻰ ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﻓﺎﺋﺰ ﻧﺸﻮﺩ ﺍﻭ ﺍﺯ ﺍﻧﺴﺎﻥ ﻣﺤﺴﻮﺏ ﻧﻪ "‬ ‫ﻃﺎﻫﺮﻩ ّ‬ ‫) ﺹ ‪ ١١‬ﺍﺻﻮﻝ ﻋﻘﺎﺋﺪ ﺑﻬﺎﺋﻴﺎﻥ (‬

‫‪ " - ٢٢‬ﺍﮔﺮ ﺍﺯ ﻧﻔﺴﻰ ﻋﻤﻞ ﺷﻨﻴﻌﻰ ﻇﺎﻫﺮ ﺷﻮﺩ ﻧﺎﺱ ﺟﺎﻫﻞ ﻏﺎﻓﻞ‬

‫ﺑﺤﻖ ﻧﺴﺒﺖ ﺩﻫﻨﺪ " ‪٠‬‬ ‫ﺁﻧﺮﺍ‬ ‫ّ‬

‫) ﺹ ‪ ١٦٣‬ﺟﻠﺪ ‪ ٨‬ﻣﺎﺋﺪﮤﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫‪ " - ٢٣‬ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﺯ ﺑﺮﺍﻯ ﺍﺟﺮﺍﻯ ﺣﺪﻭﺩﺍﺕ ﻇﺎﻫﺮﻩ ﻧﻴﺎﻣﺪﻩ ﭼﻨﺎﻧﭽﻪ‬

‫ﺍﻧﺴﺎﻧﻴﻪ‬ ‫ﺍﻧﻔﺲ‬ ‫ﺩﺭ ﺑﻴﺎﻥ ﺍﺯ ﻗﻠﻢ‬ ‫ٰ‬ ‫ﻻﺟﻞ ﻇﻬﻮﺭﺍﺕ ﮐﻤﺎﻟﻴﻪ ﺩﺭ ُ‬ ‫ﺭﺣﻤﻦ ﺟﺎﺭﻯ ﺑﻠﮑﻪ ِ َ ْ ِ‬ ‫ّ‬

‫ﭐﻟﻤﻘﺎﻣﺎﺕ ْ َ ِ َ ِ‬ ‫ِ‬ ‫ﻭ ﺍﺭﺗﻘﺎء‬ ‫ﻳﺼﻘﺪﻗﻪ‬ ‫ِ ِ‬ ‫ﭐﻟﺒﺎﻗﻴﺔ َﻭ َﻣﺎ ُ َ ِ ُ ُ‬ ‫ﺍﺭﻭﺍﺣﻬﻢ ِﺍﻟﻰ ْ َ‬

‫ﮐﻞ ﻓﻮﻕ ُﻣﻠﮏ ﻭ ﻣﻠﮑﻮﺕ َﻣﺸﻲ ﻧﻤﺎﻳﻨﺪ " ‪.‬‬ ‫ﻋﻘﻮﻟﻬﻢ ﻇﺎﻫﺮ ﻭ ُﻣﺸﺮﻕ ﺷﺪﻩ ﺗﺎ ﺁﻧﮑﻪ ّ‬ ‫ُ ُُْ​ُ‬ ‫) ﺹ ‪ ١٤‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺑﻬﺎﺋﻰ ﺑﺎﻳﺪ ﺷﻤﻊ ﺁﻓﺎﻕ ﺑﺎﺷﺪ ﻭ ﻧﺠﻢ ﺳﺎﻃﻊ ﺍﺯ ﺍﻓﻖ ﺍﺷﺮﺍﻕ‬

‫ﺍﮔﺮ ﭼﻨﻴﻦ ﺍﺳﺖ ﻧﺴﺒﺘﺶ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﻭ ِ ّﺍﻻ ﻧﺴﺒﺖ ﻣﺠﺎﺯﻯ ﻭ ﺑﻰ ﺛﻤﺮ‬ ‫ﻭ ﺑﻰ ﭘﺎ " ‪٠‬‬

‫) ﺹ ‪ ٢٨٠‬ﺝ ‪ ٢‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺍﻻﺛﺎﺭ(‬ ‫‪ " - ٢‬ﺑﻬﺎﺋﻰ ﺑﻮﺩﻥ ﺑﻠﻔﻆ ﭼﻪ ﻓﺎﻳﺪﻩ ﺩﺍﺭﺩ " ) ﺹ ‪ ٢٥٨‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺹ‪٧‬‬

‫ﻻﺣﺒﺎﺋﻪ‬ ‫‪ " - ٣‬ﺍﻯ ﺣﺰﺏ ﺍﻟﻬﻰ ﺑﻌﻮﻥ ﻭ ﻋﻨﺎﻳﺖ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﻭﺣﻰ‬ ‫ّ‬

‫ﺍﻟﻔﺪﺍء ﺑﺎﻳﺪ ﺭﻭﺵ ﻭ ﺳﻠﻮﮐﻰ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﻣﺎﻧﻨﺪ ﺁﻓﺘﺎﺏ ﺍﺯ ﺳﺎﻳﺮ ﻧﻔﻮﺱ ﻣﻤﺘﺎﺯ‬ ‫ﺑﺨﻠﻖ ﻭ ﺧﻮﻯ ﻭ‬ ‫ﺷﻮﻳﺪ ‪ .‬ﻫﺮ ﻧﻔﺴﻰ ﺍﺯ ﺷﻤﺎ ﺩﺭ ﻫﺮ ﺷﻬﺮﻯ ﮐﻪ ﻭﺍﺭﺩ ﮔﺮﺩﺩ ُ‬

‫ﻣﺸﺎﺭ‬ ‫ﻣﺤﺒﺖ ﻭ ﺍﻣﺎﻧﺖ ﻭ ﺩﻳﺎﻧﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﺑﻌﻤﻮﻡ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺻﺪﻕ ﻭ ﻭﻓﺎ ﻭ‬ ‫ٌ‬ ‫ّ‬

‫ﺑﺎﻟﺒﻨﺎﻥ ﮔﺮﺩﺩ ﺟﻤﻴﻊ ﺍﻫﻞ ﺷﻬﺮ ﮔﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ ﻳﻘﻴﻦ ﺍﺳﺖ ﮐﻪ ﺑﻬﺎﺋﻰ‬

‫ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻃﻮﺍﺭ ﻭ ﺣﺮﮐﺎﺕ ﻭ ﺭﻭﺵ ﻭ ﺳﻠﻮﮎ ﻭ ُﺧﻠﻖ ﻭ ﺧﻮﻯ ﺍﻳﻦ ﺷﺨﺺ‬

‫ﺍﺯ ﺧﺼﺎﺋﺺ ﺑﻬﺎﺋﻴﺎﻥ ﺍﺳﺖ ‪ .‬ﺗﺎ ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﻧﻴﺎﺋﻴﺪ ﺑﻌﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﺍﻟﻬﻰ ﻭﻓﺎ‬

‫ﻧﻨﻤﻮﺩﻩ ﺍﻳﺪ ﺯﻳﺮﺍ ﺑﻨﺼﻮﺹ ﻗﺎﻃﻌﻪ ﺍﺯ ﺟﻤﻴﻊ ﻣﺎ ﻣﻴﺜﺎﻕ ﻭﺛﻴﻖ ﮔﺮﻓﺘﻪ ﮐﻪ ﺑﻤﻮﺟﺐ‬

‫ﺭﺑﺎﻧﻴﻪ ﺭﻓﺘﺎﺭ ﻧﻤﺎﺋﻴﻢ " ‪٠‬‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﺗﻌﺎﻟﻴﻢ ّ ّ‬ ‫ﻭﺻﺎﻳﺎ ﻭ ﻧﺼﺎﺋﺢ ّ‬ ‫) ﺹ ‪ ٥٤‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ﻭ ﺹ ‪ ٧‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ِ‬ ‫ﺟﻤﺎﻝ‬ ‫‪ " - ٤‬ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺑﻤﻮﺟﺐ ﻭﺻﺎﻳﺎ ﻭ ﻧﺼﺎﺋﺢ ﻧﻮﺭ ﺣﻘﻴﻘﺖ‬

‫ﻗﺪﻡ ﺭﻭﺣﻰ ﻟﻌﺘﺒﺘﻪ ﺍﻟﻔﺪﺍء ﻗﻴﺎﻡ ﮐﻨﻨﺪ ﻭ ﻳﮏ ﻳﮏ ﺭﺍ ﺑﻤﻮﻗﻊ ﺍﺟﺮﺍء ﮔﺬﺍﺭﻧﺪ ﻧﻪ‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﻣﺠﺮﺩ ﺑﺨﻮﺍﻧﻨﺪ ﻭ ﻣﻮﺩﻭﻉ ﺍﻭﺭﺍﻕ ﻭ ﺍﻟﻮﺍﺡ ﮔﺬﺍﺭﻧﺪ ‪ .‬ﺑﺎﻳﺪ ﺍﻭﺍﻣﺮ‬ ‫ﺍﻳﻨﮑﻪ‬ ‫ّ‬ ‫ّ‬

‫ﺣﻴﺰ ﺷﻬﻮﺩ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ﻭ‬ ‫ﻭ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﺍﺳﻢ ﺍﻋﻈﻢ ﺭﻭﺣﻰ ﻟﺘﺮﺑﺘﻪ ﺍﻟﻔﺪﺍء ﺩﺭ ّ‬ ‫ّ‬

‫ﻭﺍﻻ ﭼﻪ ﺛﻤﺮﻯ ﻭ ﭼﻪ‬ ‫ﻣﺠﺴﻢ ﻭ‬ ‫ﺩﺭ ﺍﻟﻮﺍﺡ ﻭ ﺍﻃﻮﺍﺭ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ‬ ‫ﻣﺼﻮﺭ ﮔﺮﺩﺩ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺛﺮﻯ " ‪٠‬‬

‫) ﺹ ‪ ٢٧٩‬ﺝ ‪ ٢‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫‪ " - ٥‬ﺑﻬﺎﺋﻴﺎﻥ ﺑﺎﻳﺪ ﻧﻈﺮ ﺑﺎﻳﻦ ﺍﻣﺮ ﺩﻗﻴﻖ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻣﺎﻧﻨﺪ ﺳﺎﺋﺮ‬

‫ﻣﻌﻨﻰ ﮐﻔﺎﻳﺖ ﻧﻨﻤﺎﻳﻨﺪ ﺑﻠﮑﻪ ﺑﺠﻤﻴﻊ‬ ‫ﺍﺩﻳﺎﻥ ﺑﻌﺮﺑﺪﻩ ﻭ ﻫﺎﻯ ﻭ ﻫﻮﻯ ﻭ ﻟﻔﻆ ﺑﻰ‬ ‫ٰ‬ ‫ﺭﺑﺎﻧﻰ ﻗﻴﺎﻡ‬ ‫ﺷﺆﻭﻥ ﺍﺯ ﺧﺼﺎﺋﻞ ﻭ ﻓﻀﺎﺋﻞ ﺭﺣﻤﺎﻧﻰ ﻭ ﺭﻭﺵ ﻭ ﺭﻓﺘﺎﺭ ﻧﻔﻮﺱ ّ‬

‫ﺹ‪٨‬‬

‫ﻣﻌﻨﻰ ﻭ ﺑﻬﺎﺋﻰ‬ ‫ﮐﻨﻨﺪ ﻭ ﺛﺎﺑﺖ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺑﻬﺎﺋﻰ ﺣﻘﻴﻘﻰ ﻫﺴﺘﻨﺪ ﻧﻪ ﻟﻔﻆ ﺑﻰ‬ ‫ٰ‬

‫ﺗﺮﻗﻰ ﻭ ﺻﻌﻮﺩ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ﺍﻳﻨﺴﺘﮑﻪ ﺷﺐ ﻭ ﺭﻭﺯ ﺑﮑﻮﺷﻨﺪ ﺗﺎ ﺩﺭ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ّ‬

‫ﻧﻬﺎﻳﺖ ﺁﺭﺯﻭﻯ ﻫﺮ ﻳﮏ ﺍﻳﻦ ﺑﺎﺷﺪ ﮐﻪ ﻧﻮﻋﻰ ﺭﻭﺵ ﻭ ﺣﺮﮐﺖ ﻧﻤﺎﻳﺪ ﮐﻪ ﺟﻤﻴﻊ‬

‫ﻣﻨﻮﺭ ﮔﺮﺩﻧﺪ ﻭ ﻧﻘﻄﻪ ﻧﻈﺮﮔﺎﻫﺶ ﻫﻤﻮﺍﺭﻩ ُﺧﻠﻖ ﻭ‬ ‫ﺑﺸﺮ ﺍﺯ ﺁﻥ ﻣﺴﺘﻔﻴﺾ ﻭ ّ‬

‫ﻧﺎﻣﺘﻨﺎﻫﻴﻪ ﮔﺮﺩﺩ ﭼﻮﻥ‬ ‫ﺗﺮﻗﻴﺎﺕ‬ ‫ّ‬ ‫ﺣﻖ ﺑﺎﺷﺪ ﻭ ﺭﻭﺵ ﻭ ﺭﻓﺘﺎﺭﺵ ﺳﺒﺐ ّ‬ ‫ﺧﻮﻯ ّ‬

‫ﻭﺍﻻ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ‬ ‫ﻣﻮﻓﻖ ﺷﻮﺩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ّ‬ ‫ﺑﺎﻳﻦ ﻣﻮﺍﻫﺐ ّ‬

‫ﺍﻟﻬﻴﻪ‬ ‫ﻣﺒﺎﺭﮎ ﮐﻪ ﻓﺨﺮ ﺍﻋﺼﺎﺭ ﻭ ﻗﺮﻭﻥ ﺍﺳﺖ ﺍﻳﻤﺎﻥ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﻗﺮﺍﺭ‬ ‫ﺑﻮﺣﺪﺍﻧﻴﺖ ّ‬ ‫ّ‬

‫ﻧﻪ ﺑﻠﮑﻪ ﻗﻴﺎﻡ ﺑﺠﻤﻴﻊ ﺷﺆﻭﻥ ﻭ ﮐﻤﺎﻻﺕ ﺍﻳﻤﺎﻥ ﺍﺳﺖ " ‪ ) ٠‬ﺹ ‪ ٢٠٦‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ (‬ ‫ﭐﻟﺬﻱ ٰ‬ ‫ﻓﻮﺍ‪ِ  ِ‬‬ ‫ﻻﺍﻟﻪ ِ ‪‬ﺍﻻ ُﻫﻮ ﺍﻟﻴﻮﻡ ﺧﺪﻣﺘﻰ ﺑﺎﻣﺮﺍ‪ ‬ﺍﻋﻈﻢ ﺍﺯ‬ ‫‪َ​َ "-٦‬‬

‫ﺍﻟﺒﺘﻪ‬ ‫ّ‬ ‫ﺿﺮﻯ ﺑﺪﻳﻦ ﺍ‪ ‬ﺍﻋﻈﻢ ﺍﺯ ﺻﻔﺤﺎﺕ ﻗﺒﻴﺤﻪ ﻧﻪ ‪ّ .‬‬ ‫ﺗﺨﻠﻖ ﺑﺎﺧﻼﻕ ﻧﻴﺴﺖ ﻭ ّ‬

‫ﻧﻔﺴﻰ ﺿﺮﺑﺘﻰ ﺑﺮ ﻫﻴﮑﻞ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺯﻧﺪ ﮔﻮﺍﺭﺍ ﺗﺮ ﺍﺯ ﺍﻳﻨﺴﺘﮑﻪ ﻋﻤﻠﻰ ﺍﺯ ﺍﻭ‬

‫ﺻﺪﻭﺭ ﻧﻤﺎﻳﺪ ﮐﻪ ﻣﺨﺎﻟﻒ ﻣﻨﻘﺒﺖ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺍﻳﻦ ﺯﺧﻢ ﺭﺍ ﻣﺮﻫﻢ ﻭ‬

‫ﺳﻢ َﻧﻘﻴﻊ‬ ‫ﺍﻣﺎ ﺁﻥ ُﺟﺮﺡ ﻋﻈﻴﻢ ﺭﺍ ﺍﻟﺘﻴﺎﻣﻰ ﻧﻪ ﻭ ﺁﻥ ّ‬ ‫ﻣﻴﺴﺮ ّ‬ ‫ﺍﻳﻦ ﺿﺮﺑﺖ ﺭﺍ ﺍﻟﺘﻴﺎﻡ ّ‬

‫ﺭﺍ ﺩﺭﻳﺎﻗﻰ ﻧﻴﺴﺖ ‪ .‬ﻧﻬﺎﻳﺖ ﺍﻫﺘﻤﺎﻡ ﺩﺭ ﺍﻳﻦ ﺍﻣﻮﺭ ﻻﺯﻡ " ‪ ) .‬ﺹ ‪ ٣١‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬ ‫ﺑﺨﻠﻖ ﭘﻰ ﺑﺮﻧﺪ ﻧﻪ ﺑﺠﺴﻢ " ‪٠‬‬ ‫‪ " - ٧‬ﺑﻬﺎﺋﻰ ﺭﺍ ﺑﺼﻔﺖ ﺷﻨﺎﺳﻨﺪ ﻧﻪ ﺑﺎﺳﻢ ﻭ ُ‬

‫) ﺹ ‪ ١١٤‬ﺝ ‪ ٢‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫‪ " - ٨‬ﻫﻤﻴﺸﻪ ﺍﻳﻤﺎﻥ ﺑﺎﻗﺮﺍﺭ ﻭ ﺍﻋﺘﺮﺍﻑ ﺑﻮﺩ ﻟﮑﻦ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺍﻋﻈﻢ ﺑﻪ‬

‫ﺍﻋﻤﺎﻝ ﻭ ﺍﺧﻼﻕ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ " ‪٠‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫)ﺹ ‪ ١٥٧‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺹ‪٩‬‬

‫ﺍﺧﺮﻯ ﺩﺭ ﻟﺴﺎﻥ ﺷﻬﺪ ﺑﺎﺷﻨﺪ ﻭ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻧﺒﺎﻳﺪ ﻣﺜﻞ ُﺍﻣﻢ‬ ‫‪ّ "-٩‬‬ ‫ٰ‬

‫ﺩﺭ ﻋﻤﻞ ﺣﻨﻈﻞ ﮐﻪ ﺑﺰﺑﺎﻥ ﺟﻮﻫﺮ ﺗﺴﺒﻴﺢ ﻭ ﺗﻘﺪﻳﺲ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎﻓﻌﺎﻝ ﺻﺮﻑ‬

‫ﺁﻟﻮﺩﮔﻰ ﻭ ﻧﺎﭘﺎﮐﻰ ﺍﻟﻴﻮﻡ ﻭﻗﺖ ﻋﻤﻞ ﺍﺳﺖ ﻭ ﻫﻨﮕﺎﻡ ﺛﻤﺮ ِﺳﺮﺍﺝ ﺑﻰ ﻧﻮﺭ ﻇﻠﻤﺖ‬

‫ﻋﻠﻴﮏ‬ ‫ﭐﻟﺮﻭﺡ َ َ‬ ‫ﺍﺳﺖ ﻭ ﺷﺠﺮ ﺑﻰ ﺛﻤﺮ َ َ‬ ‫ﺳﻌﻴﺮ ﻭ َ َ‬ ‫ﺣﻄﺐ َ ِ ْ‬ ‫ﭐﻟﺒﻬﺎء َﻭ ‪ُ ‬‬ ‫ﺳﻘﺮ ‪َ .‬ﻭ ْ َ َ ُ‬ ‫ﻉﻉ"‪٠‬‬

‫) ﺹ ‪ ٤٢٤‬ﺝ ‪ ١‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫‪ " - ١٠‬ﺍﺯ ﺑﺮﺍﻯ ﺍﻋﻤﺎﻝ ﻭ ﻓﻀﺎﺋﻞ ﺍﻧﺴﺎﻧﻰ ﺩﺭﺟﺎﺗﺴﺖ ‪ .‬ﻳﮏ ﻋﻤﻠﻰ‬

‫ﺍﺳﺖ ﮐﻪ ﻓﺎﺋﺪﮤ ﺁﻥ ﺭﺍﺟﻊ ﺑﺸﺨﺺ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻋﻤﻞ ﺩﻳﮕﺮ ﺛﻤﺮﺵ ﺭﺍﺟﻊ‬ ‫ﺍﻣﺎ ﻳﮏ ﻋﻤﻠﻰ ﺍﺳﺖ ﮐﻪ ﻓﺎﺋﺪﻩ ﻭ ﺛﻤﺮﺵ‬ ‫ﺑﻌﺎﺋﻠﮥ ﺍﻧﺴﺎﻥ ﻳﺎ ﺑﻘﻮﻡ ﻭ ﻗﺒﻴﻠﮥ ﺍﻭ ‪ّ .‬‬

‫ﺭﺍﺟﻊ ﺑﻌﻤﻮﻡ ﺍﻫﻞ ﻋﺎﻟﻢ ﺍﺳﺖ ﻭ ﻧﺘﺎﺋﺠﺶ ﻏﻴﺮ ﻣﺤﺪﻭﺩ ﻭ ﺍﺛﺮﺍﺗﺶ ﺑﺎﻗﻰ ﺑﻪ ﺑﻘﺎء‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﮐﻤﺎﻝ ﺑﻪ‬ ‫ﻣﻮﻓﻘﻴﺖ ﺑﺎﻳﻨﮕﻮﻧﻪ ﻋﻤﻞ ﮐﻤﺎﻝ َ‬ ‫َ‬ ‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ ‪ّ ّ .‬‬ ‫ﺍﻟﻬﻴﻪ‬ ‫ﻗﻮﮤ ﻣﻌﻨﻮﻳﻪ ﺣﺎﺻﻞ ﺷﻮﺩ ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﺍﺩﻳﺎﻥ ّ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ّ‬ ‫ﺗﻤﺴﮏ ﺑﺘﻌﺎﻟﻴﻢ ّ‬ ‫ّ‬

‫ﻗﺒﻮﻝ ﻋﻤﻞ ﺍﻧﺴﺎﻥ ﺑﻌﺮﻓﺎﻥ ﻣﺸﺮﻕ ﺍﻣﺮ ﺭﺣﻤﻦ ﻣﻨﻮﻁ ﺍﺳﺖ ﻭ ﻋﻠﻢ ﻭ ﻋﺮﻓﺎﻥ ﺑﻪ ﻋﻤﻞ ﺑﻮﺻﺎﻳﺎﻯ‬

‫ﻣﻌﻠﻖ ﻭ ﻣﺮﺑﻮﻁ ﻭ ِﻋﻠﻢ ﻭ ﻋﻤﻞ ﭼﻮﻥ ﺑﺎ ﻫﻢ ﺑﺎﺷﺪ‬ ‫ﻣﻨﺎﻥ ّ‬ ‫ﻣﻠﻴﮏ ّ‬

‫ﺳﺮ‬ ‫ﻭ ﺍﻃﺎﻋﺖ ﺑﺎ ﻋﺮﻓﺎﻥ ﺗﺆﺍﻡ ﮔﺮﺩﺩ ﻧﺘﻴﺠﮥ َ‬ ‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻣﺸﻬﻮﺩ ﺷﻮﺩ ﻭ ّ‬

‫ﺍﻻﺛﺎﺭ (‬ ‫ﺣﻴﺰ ﺷﻬﻮﺩ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ " ‪ ) .‬ﺹ ‪ ٣٣٧‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬ ‫ﺭﺏ ﻭﺩﻭﺩ ﺩﺭ ّ‬ ‫ﻣﻮﻫﺒﺖ ّ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺣﻖ ﻭ‬ ‫ﺍﺗﻢ ﻭ ِ‬ ‫ﻓﺎﺭﻕ ﺑﻴﻦ ّ‬ ‫‪ " ١‬ﺍﻟﻴﻮﻡ ﺍﺳﺎﺱ ﺍﻋﻈﻢ ﻭ ﻣﻴﺰﺍﻥ ﺍﮐﻤﻞ ﻭ ّ‬

‫ﻣﺆﻳﺪ ﺍﺳﺖ ﻭ‬ ‫ﺑﺎﻃﻞ ﺍﺧﻼﻕ ﺍﺳﺖ ﻧﻪ ﺍﻗﻮﺍﻝ ﻫﺮ ﺣﺰﺑﻰ ﮐﻪ ﺩﺍﺭﺍﻯ ﺁﻥ ﺑﺎﺷﺪ ّ‬

‫ﭐﻟﺤﻖ ﻭ ﻫﺮ ﻃﺎﺋﻔﻪ ﺍﻯ ﺍﺯ ﺁﻥ ﻣﺤﺮﻭﻡ ﺑﺎﻃﻞ ﺍﺳﺖ ﻭ ﺍﺯ ﻓﻀﻞ ﻭ‬ ‫ﻣﻦ َ َ‬ ‫ﻟﺪﻯ ْ َ ّ‬ ‫ِ ْ‬

‫ﺹ ‪١٠‬‬

‫ﺑﺤﺴﻦ‬ ‫ﺗﺄﻳﻴﺪ ﺍﻟﻬﻰ ﻣﻤﻨﻮﻉ ‪ .‬ﻧﺎﻡ ﻭ ﻧﺸﺎﻥ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﺍﮔﺮ‬ ‫ّ‬ ‫ﻣﻮءﻳﺪ ﻭ ﺗﺆﺍﻡ ُ‬

‫ﻣﺮﺿﻴﻪ ﻧﺒﺎﺷﺪ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﻣﺬﻣﻮﻡ ﻭ ﻣﻄﺮﻭﺩ‬ ‫ﻃﻴﺒﮥ‬ ‫ّ‬ ‫ﺭﻭﺵ ﻭ ﺳﻠﻮﮎ ﻭ ﺍﺧﻼﻕ ّ‬

‫ﺟﻬﺎﻥ ﻭ ﺟﻬﺎﻧﻴﺎﻥ ﺍﺳﺖ ﻭ ُﺣﺴﻦ ﺍﺧﻼﻕ ‪ ،‬ﮐﻤﺎﻻﺕ ﻭ ﻣﻈﺎﻫﺮﺵ ‪ُ ،‬ﺣﺴﻦ ﺳﻠﻮﮎ‬

‫ﺟﺰﺋﻴﺎﺕ ﻭ‬ ‫ﺍﺗﻔﺎﻕ ﻭ ُﺣﺴﻦ ﻣﻌﺎﻣﻼﺕ ﺩﺭ‬ ‫ّ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﻭ ﺭﻓﺘﺎﺭ ﻭ ﻳﮕﺎﻧﮕﻰ ﻭ ﺍﻟﻔﺖ ﻭ ّ‬ ‫ّ ِ‬ ‫ِ‬ ‫ﻧﻴﺖ ﻭ‬ ‫ﻣﺴﺘﻤﺮﻯ ﺻﻤﻴﻤﻰ ﻭ‬ ‫ﺗﻌﺎﺿﺪ‬ ‫ﮐﻠﻴﺎﺕ ﻭ ﺗﻌﺎﻭﻥ ﻭ‬ ‫ﻣﺤﺒﺖ ﻭ ﺧﻠﻮﺹ ّ‬ ‫ّ‬ ‫ّ​ّ‬

‫ﺍﻻﻣﺘﻴﺎﺯ ﻳﺎﺭﺍﻥ ﺍﺳﺖ‬ ‫ﺻﻔﺎﻯ ﻗﻠﺐ ﻭ ﻃﻬﺎﺭﺕ ْ‬ ‫ﻧﻔﺲ ﻭ ﺻﺪﺍﻗﺖ ﻭ ﺍﻣﺎﻧﺖ َﻣﺎ ِ ِﺑﻪ ْ ِ ْ ِ َ‬

‫ﺍﻭﻟﻴﻦ ﻭ‬ ‫ﭼﻪ ﮐﻪ ﺍﻳﻦ ﺻﻔﺎﺕ ﻣﻤﺪﻭﺣﻪ ﮐﻪ ﺍﻫﻞ َ‬ ‫ﻋﺎﻟﻢ ﺍﺯ ﺁﻥ ﻏﺎﻓﻞ ﻭ ﻣﺤﺠﻮﺑﻨﺪ ّ‬

‫ﺁﺧﺮﻳﻦ ﺩﻟﻴﻞ ُﻣﻘﻨﻊ ﻭ ﺑﺮﻫﺎﻥ ﮐﺎﻓﻰ ﻻﻣﻊ ﺍﻳﻦ ﺁﺋﻴﻦ ﺍﻟﻬﻰ ﺍﺳﺖ ‪ .‬ﻣﺤﮏ ﺗﺠﺮﺑﻪ‬

‫ﻣﻤﻴﺰ ﺑﻬﺎﺋﻴﺎﻥ ﺍﺯ ﺳﺎﺋﺮ ﻃﻮﺍﺋﻒ ﻭ ُﺍﻣﻢ ‪ .‬ﻣﻘﺼﺪ ﺍﺻﻠﻰ ﻋﻤﻮﻡ‬ ‫ﺍﺳﺖ ﻭ ﻳﮕﺎﻧﻪ ّ‬ ‫ﺭﺳﻞ ﺍﺳﺖ ﻭ ﻳﮕﺎﻧﻪ ﻣﻘﺼﻮﺩ ﻭ ﻣﻄﻠﻮﺏ ﻭ ﻣﻨﺘﻬﺎ ﺁﻣﺎﻝ ﻭ ﺁﺭﺯﻭﻯ‬ ‫ﺍﻧﺒﻴﺎء ﻭ ُ ُ‬

‫ﺍﺑﻬﻰ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺳﺖ " ) ﺹ ‪ ١٨٩‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ (‬ ‫ﺍﻋﻠﻰ ﻭ ﺟﻤﺎﻝ‬ ‫ﺣﻀﺮﺕ‬ ‫ٰ‬ ‫ٰ‬ ‫‪ " - ٢‬ﻣﻌﺮﻓﺖ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﮔﺮ ﺛﻤﺮ ﻭ ﻧﺘﻴﺠﻪ ﺍﺵ ُﺣﺴﻦ ﺳﻠﻮﮎ ﻭ‬

‫ﺗﺰﮐﻴﻪ ﺍﺧﻼﻕ ﻧﺒﺎﺷﺪ ﺍﺯ ﻧﻔﻮﺫ ﻭﺗﺄﺛﻴﺮ ﻣﺤﺮﻭﻡ ﻭ ﻧﺰﺩ ﺍﻫﻞ ﺩﺍﻧﺶ ﻭ ﺍﺭﺑﺎﺏ‬

‫ﺑﺼﻴﺮﺕ ﻗﺎﺑﻞ ﺍﻋﺘﻨﺎء ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﭼﻪ ﮐﻪ ﺍﻳﻦ ﻣﻌﺮﻓﺖ ﻣﻌﺮﻓﺖ ﺣﻘﻴﻘﻰ ﻧﻪ‬

‫ﺗﻮﻫﻢ ﻭ ﺗﻘﻠﻴﺪ ﺍﺳﺖ " ) ﺹ ‪ ٢٥٤‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢-٢٦‬‬ ‫ﺑﻠﮑﻪ ﺻﺮﻑ ّ‬ ‫ﺗﻘﻮﻯ ﻭ‬ ‫ﺣﻠﻞ ﺗﻘﺪﻳﺲ ﻭ‬ ‫ﺷﻴﻢ ﻭ ُ َ‬ ‫‪ " - ٣‬ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ِ َ‬ ‫ٰ‬

‫ﻣﺰﻳﻦ ﻧﺪﺍﺭﺩ ﺍﻭ ﺑﻬﺎﺋﻰ ﺣﻘﻴﻘﻰ ﻧﻪ ﻭﻟﻮ ﺍﻳﻨﮑﻪ ﺑﺎﻳﻦ ﺍﺳﻢ ﻣﻮﺳﻮﻡ ﻭ‬ ‫ﺍﺧﻼﻕ ّ‬ ‫ﻣﻮﺻﻮﻑ ﻭ ﻣﻌﺮﻭﻑ " ‪٠‬‬

‫)ﺹ ‪ ٦١‬ﺝ ‪ ٣‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺹ ‪١١‬‬

‫ﺩﻧﻮ ﺍﺧﻼﻕ ﻭ ﺳﻮء‬ ‫‪... " - ٤‬ﺑﺎﻳﺪ ﻧﻈﺮ ﺑﻪ ﭘﺴﺘﻰ ﻣﺤﻴﻂ ﺧﻮﺩ ﻭ ّ‬

‫ﺗﻔﻮﻕ ﻧﺴﺒﻰ ﻧﮕﺮﺩﻧﺪ‬ ‫ﺭﻓﺘﺎﺭ ﻧﻔﻮﺱ ﺩﺭ ﺣﻮﻝ ﺧﻮﺩ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺭﺍﺿﻰ ﺑﺎﻣﺘﻴﺎﺯ ﻭ ّ‬

‫ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﻧﻈﺮ ﺭﺍ ﺑﺎﻭﺝ ﻣﺮﺗﻔﻊ ﻧﻤﺎﻳﻨﺪ ﻭ ﻧﻘﻄﻪ ﻧﻈﺮﮔﺎﻩ ﺭﺍﺗﻌﺎﻟﻴﻢ ﻭ ﻧﺼﺎﺋﺢ ﻗﻠﻢ‬

‫ﮐﻞ ﺩﺭ ﻭﺍﺩﻯ ﺳﻠﻮﮎ‬ ‫ﺍﻋﻠﻰ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﺁﻧﻮﻗﺖ ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﮐﻪ ﻫﻨﻮﺯ ﺍﺯ ﺑﺮﺍﻯ ّ‬ ‫ٰ‬

‫ﻣﺮﺍﺣﻠﻰ ﻋﺪﻳﺪﻩ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﻭ ﻃﻰ ﻣﺴﺎﻓﺖ ﻧﮑﺮﺩﻩ ﺑﺴﺮ ﻣﻨﺰﻝ ﻣﻘﺼﻮﺩ ﮐﻪ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﻫﻨﻮﺯ ﻭﺍﺭﺩ ﻧﮕﺸﺘﻪ ﺍﻳﻢ ‪ .‬ﭘﺲ ﻣﺎ ﮐﻪ ﺳﺎﻟﮑﺎﻥ‬ ‫ّ‬ ‫ﺷﻴﻢ ّ‬ ‫ﺗﺨﻠﻖ ﺑﺎﺧﻼﻕ ﻭ ِ َ‬ ‫ﻗﻮﻯ ﺑﮑﻮﺷﻴﻢ ﺗﺎ ﺩﺭ ﻣﺠﺎﻟﺴﺎﺕ ﻭ ﻣﮑﺎﻟﻤﺎﺕ ﻭ‬ ‫ﺳﺒﻴﻞ ﻧﺠﺎﺗﻴﻢ ﺑﺎﻳﺪ ﺑﺘﻤﺎﻡ‬ ‫ٰ‬

‫ﻣﻌﺎﻣﻼﺕ ﻭ ﻣﺸﺎﻏﻞ ﻭ ﻣﻘﺎﺻﺪﻣﺎﻥ ﺑﺎ ﺗﻤﺎﻡ ﻃﺒﻘﺎﺕ ﻧﻔﻮﺱ ﺩﺭ ﺍﻣﻮﺭ ﺟﺰﺋﻰ ﻭ‬

‫ﮐﻠﻰ ﺩﺭ ﻫﺮ ﺩﻗﻴﻘﻪ ﻭ ﺁﻧﻰ ﺁﻥ ﺭﻭﺡ ﻣﻮﺩﻋﻪ ﺩﺭ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎء ﺍ‪ ‬ﺭﺍ‬ ‫ّ‬

‫ﮐﻞ ﺛﺎﺑﺖ‬ ‫ﺑﻔﻌﻞ ﺍﻇﻬﺎﺭ ﻭ ﺍﻋﻼﻥ ﻭ ﺍﺛﺒﺎﺕ ﮐﻨﻴﻢ ﻭ ﭼﻨﺎﻥ ﺟﻠﻮﻩ ﻧﻤﺎﺋﻴﻢ ﮐﻪ ﺑﺮ ُ ّ‬ ‫ﻗﻮﮤ ﺟﺎﻣﻌﻪ ﺭﻭﺡ ﺣﻀﺮﺕ ﺑﻬﺎء ﺍ‪ ‬ﻫﻴﭻ ﺍﻣﺮﻯ ﺩﻳﮕﺮ ﺗﻘﻠﻴﺐ‬ ‫ﮔﺮﺩﺩ ﮐﻪ ﺟﺰ ّ‬

‫ﻣﺎﻫﻴﺖ ﻧﻨﻤﺎﻳﺪ ﻭ ﺧﻠﻖ ﺟﺪﻳﺪ ﻧﮑﻨﺪ ﺍﻳﻨﺴﺖ ﻳﮕﺎﻧﻪ ﺍﺳﺒﺎﺏ ﻧﺠﺎﺕ ﻭ ﻇﻔﺮ ﺍﻣﺮ‬ ‫ّ‬

‫ﺍﻟﻬﻰ " ‪.‬‬

‫) ﺹ ‪ ٢٠٧‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢-٢٦‬‬

‫‪ " - ٥‬ﺍﻳﻦ ﻋﺒﺪ ﻋﺎﺟﺰ ﻣﺴﺘﻤﻨﺪ ‪ ...‬ﺷﺐ ﻭ ﺭﻭﺯ ﺩﺭ ﺣﻮﺍﻟﻰ ﺑﻘﺎﻉ‬

‫ﺗﺒﺘﻞ ﻣﺸﻐﻮﻝ ﻭ ﺍﺯ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺍﺳﺘﺪﻋﺎ ﻭ ﺍﻟﺘﻤﺎﺱ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﻪ ﺑﻤﻨﺎﺟﺎﺕ ﻭ ﺩﻋﺎ ﻭ َ َ ‪‬‬

‫ﻧﻤﺎﻳﺪ ﮐﻪ ﺑﺎﻋﻤﺎﻝ ﻭ ﺍﺧﻼﻕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻘﺘﺪﺍﻯ ﺣﻘﻴﻘﻰ ﻇﺎﻫﺮ ﺷﻮﻧﺪ‬

‫ﻭ ﺍﻳﻦ ﺍﻣﺮ ﻋﺰﻳﺰ ﺍﻟﻬﻰ ﺭﺍ ﻧﺼﺮﺕ ﮐﺎﻣﻞ ﻧﻤﺎﻧﻴﺪ ‪ .‬ﺍﻣﻴﺪ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺩﻋﺎ‬

‫ﻣﺴﺘﺠﺎﺏ ﺷﻮﺩ ﻭ ﺍﻳﻦ ﺍﺳﺘﺪﻋﺎ ﻗﺒﻮﻝ ﮔﺮﺩﺩ " ‪ ) ٠‬ﺹ ‪ ١٧٠‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫‪ " - ٦‬ﺩﺭ ﺍﻳﻦ ﺑﺮﻫﻪ ﺍﺯ ﺯﻣﺎﻥ ﺍﺳﺖ ﮐﻪ ﻳﺎﺭﺍﻥ ﺭﺣﻤﺎﻧﻰ ﺑﺎﻳﺪ ﺑﺠﻤﻴﻊ‬

‫ﻣﺮﺿﻴﻪ ﺍﻯ ﺭﺍ ﮐﻪ ﻣﻴﺮﺍﺙ‬ ‫ﺷﻴﻢ ﻭ ﺍﻃﻮﺍﺭ ﻏﻴﺮ‬ ‫ّ‬ ‫ﻭﺳﺎﺋﻞ ﻣﻤﮑﻨﻪ ﺍﻓﮑﺎﺭ ﻭ ﺍﺫﮐﺎﺭ ﻭ ِ َ‬

‫ﺹ ‪١٢‬‬

‫ﻧﻴﺎﮐﺎﻥ ﻣﺤﺴﻮﺏ ﺍﺯ ﺭﻳﺸﻪ ﺑﺮﺍﻧﺪﺍﺯﻧﺪ ﻭ ﺑﺠﺎﻯ ﺁﻥ ﺑﺎ ﻧﻬﺎﻳﺖ ﺻﺒﺮ ﻭ ﻣﺘﺎﻧﺖ ﻭ‬

‫ِ‬ ‫ﻣﻠﮑﺎﺕ ﻓﺎﺿﻠﻪ ﻭ ﺷﺆﻭﻥ ﻭ ﺍﺣﻮﺍﻝ ﻣﻤﺘﺎﺯﮤ‬ ‫ﺗﻮﺳﻞ ﺑﺬﻳﻞ ﺩﻋﺎ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ‪،‬‬ ‫ّ‬

‫ﻣﺆﺛﺮ ﺁﻧﺎﻥ ﺩﺭ ﺧﺪﻣﺖ ﺁﺳﺘﺎﻥ ﺍﻟﻬﻰ ﻭ ﺍﺳﺘﺨﻼﺹ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﺭﺍ ﮐﻪ ﺑﺮﺍﻯ ﺷﺮﮐﺖ ّ‬ ‫ّ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻻﺯﻡ ﻭ ﺿﺮﻭﺭﻯ ﺍﺳﺖ ﺩﺭ ﺣﺪﻳﻘﮥ ﻭﺟﻮﺩ ﻏﺮﺱ ﻧﻤﺎﻳﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ‬ ‫ﻣﻬﻴﺎ ﺳﺎﺯﻧﺪ " ‪٠‬‬ ‫ﺑﺮﺍﻯ‬ ‫ّ‬ ‫ﺗﺤﻘﻖ ﺍﻳﻦ ﻣﻨﻈﻮﺭ ﻋﻈﻴﻢ ﻭ ﺧﺪﻣﺖ ﻗﻮﻳﻢ ﺁﻣﺎﺩﻩ ﻭ ّ‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٤٥‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫‪ " - ٧‬ﻫﺪﻑ ﻏﺎﺋﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺁﻧﺴﺘﮑﻪ ﺍﻓﺮﺍﺩ ﺟﺪﻳﺪﻯ ﺧﻠﻖ ﺷﻮﻧﺪ‬

‫ﺻﺪﻳﻖ ﻭ ﺷﺮﻳﻒ ﮐﻪ ﺑﺮ ﻣﺒﻨﺎﻯ‬ ‫ﻳﻌﻨﻰ ﻣﺮﺩﻣﻰ ﻧﻴﮑﻮﮐﺎﺭ ﻣﻬﺮﺑﺎﻥ ﺑﺎﻫﻮﺵ ﻭ ّ‬

‫ﺍﺣﮑﺎﻡ ﻭ ﻣﻮﺍﺯﻳﻦ ﺍﻳﻦ ﺍﻣﺮ ﺍﻋﻈﻢ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺟﺪﻳﺪ ﺍﺯ ﺗﮑﺎﻣﻞ ﻋﺎﻟﻢ‬

‫ﺍﻧﺴﺎﻧﻰ ﻇﺎﻫﺮ ﺷﺪﻩ ﻋﻤﻞ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺧﻮﺩ ﺭﺍ ﺑﻬﺎﺋﻰ ﻧﺎﻣﻴﺪﻥ ﮐﺎﻓﻰ ﻧﻴﺴﺖ ﺑﻠﮑﻪ‬

‫ﺑﺎﻳﺪ ﺩﺭ ﺗﻤﺎﻡ ﻭﺟﻮﺩ ﻣﺎ ﺁﺛﺎﺭ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ﻧﻤﻮﺩﺍﺭ ﺑﺎﺷﺪ " ‪.‬‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٢٥‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫‪ " - ٨‬ﻣﺎ ﻫﻤﻮﺍﺭﻩ ﺑﺎﻳﺴﺖ ﺑﺨﺎﻃﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﮐﻪ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﺩﺭ‬

‫ﻋﻠﺘﻰ ﮐﻪ ﺗﻌﺪﺍﺩ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﻫﻤﻨﻮﻋﺎﻥ ﻣﺎ‬ ‫ﺍﻳﻦ ﺩﻭﺭ ﺍﻋﻈﻢ ﮐﺎﻣﻞ ﺍﺳﺖ ﻭ ﺗﻨﻬﺎ ّ‬

‫ﺍﺩﻋﺎﻯ ﺑﻬﺎﺋﻰ ﺑﻮﺩﻥ ﺩﺍﺭﻳﻢ ﺑﺮﺍﺳﺘﻰ‬ ‫ﺑﻪ ﺍﻣﺮ ﺍﻟﻬﻰ ﺭﻭ ﻧﻤﻴﮑﻨﻨﺪ ﺁﻧﺴﺘﮑﻪ ﻣﻪ ﮐﻪ ّ‬ ‫ﺁﺋﻴﻨﮥ ﺗﻤﺎﻡ ﻧﻤﺎﻯ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻴﺴﺘﻴﻢ ‪ .‬ﻣﺎ ﺑﺎﻳﺴﺘﻰ ﺑﻄﻮﺭ ﻣﺪﺍﻭﻡ‬

‫ﺑﮑﻮﺷﻴﻢ ﮐﻪ ﻧﻤﻮﻧﮥ ﺷﺎﺧﺺ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺗﺶ ﺑﺎﺷﻴﻢ " ‪.‬‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٣٥‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫*********‬

‫ﺹ ‪١٣‬‬

‫ﺍﺗﻔﺎﻕ "‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫" ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻧﻴﺪ ‪(k٥٩) :‬‬

‫ﭐﻟﻬﻮﻯ‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﺷﺆﻭﻧﺎﺕ ‪ِ ْ ‬‬ ‫ﺍﻥ ُ َ ‪ْ ُ َ ‬‬ ‫‪ْ ُ  ِ "-١‬‬ ‫ﺗﻔﺮﻗﮑﻢ ُ ُ ْ َ ُ‬ ‫ﭐﻟﻨﻔﺲ َﻭ َ َ ٰ‬

‫ﭐﻻﺭﮐﺎﻥ ِ ْ َ َ ِ‬ ‫ﭐﻟﻴﺪ َﻭ ْ ْ َ ِ‬ ‫ﮐﺎﻻﺻﺎﺑﻊ ِﻓﻰ ْ َ ِ‬ ‫ﮐﺬﻟﮏ‬ ‫ﻟﻠﺒﺪﻥ َ َ ِ َ‬ ‫ُُْْ‬ ‫ﮐﻮﻧﻮﺍ ْ َ َ ِ‬

‫ﻣﻦ‬ ‫ﭐﻟﺪﻣﻮﻗﻨﻴﻦ " ‪٠‬‬ ‫ﭐﻟﻮﺣﻲ ِ ْ‬ ‫ﺍﻥ َ ْ ُ ْ‬ ‫ﻗﻠﻢ ْ َ ْ‬ ‫َِ ُ ُ ْ‬ ‫ﻳﻌﻈﮑﻢ َ َ ُ‬ ‫ُِْ ْ َ‬ ‫ﺍﻧﺘﻢ ِ َ‬

‫ﻋﻠﻰ َ ٍ‬ ‫ﺍﺣﺒﺎﺋﻲ َ ِ‬ ‫ﺷﺄﻥ‬ ‫ﺍﺗﺤﺪﻭﺍ َﻓﻲ َ ْ ِ‬ ‫ﺍﻥ ‪ْ ُ ِ ‬‬ ‫‪َ " - ٢‬ﻳﺎ َ ِ ‪‬‬ ‫ﺍﻣﺮ ﭐ‪ٰ َ َ ِ‬‬

‫ﺍﺭﻳﺎﺡ ْ ِ ْ ِ َ ِ‬ ‫ﺍﻣﺮﺗﻢ ِ ِﺑﻪ‬ ‫ﭐﻻﺧﺘﻼﻑ َ َ‬ ‫ﻫﺬﺍ َﻣﺎ ُ ِ ْ ُ ْ‬ ‫ﺗﻤﺮ َ ْ َ ُ ْ‬ ‫َﻻ َ ُ ‪‬‬ ‫ﺑﻴﻨﮑﻢ َ ْ َ ُ‬

‫ﺗﻌﻠﻤﻮﻥ " ‪.‬‬ ‫ﭐﻻﻟﻮﺍﺡ َﻭ َ َ‬ ‫ﻟﮑﻢ ِ ْ‬ ‫ﺍﻧﺘﻢ َ ْ َ ُ ْ َ‬ ‫ﻫﺬﺍ َ ْ ٌ‬ ‫ﺍﻥ َ ْ ُ ْ‬ ‫ﺧﻴﺮ َ ُ ْ‬ ‫ِﻓﻰ ْ َ ْ َ ِ‬

‫) ﺹ ‪ ١٠٢‬ﮐﺘﺎﺏ ﻣﺒﻴﻦ (‬

‫ﺗﻌﺬﺑﻨﻲ ِﻓﻲ ُ ‪‬‬ ‫ﻟﻮ ُ َ ‪ِ ُ ‬‬ ‫ﺣﻴﻦ‬ ‫ﻋﺰﺗﮏ َﻳﺎ َ ْ ُ ْ ِ‬ ‫ﻓﻮ ِ ‪َ ِ ‬‬ ‫ﮐﻞ ِ ْ ٍ‬ ‫ﻣﺤﺒﻮﺑﻲ َ ْ‬ ‫‪َ​َ "-٣‬‬

‫ﻻﺣﺐ ِ ْ ِ‬ ‫ﺑﺒﻼء َ ْ ٍ‬ ‫ﺍﺣﺒﺎ‪‬ﮏ َﻣﺎ‬ ‫َِ​َ‬ ‫ﻋﻨﺪﻱ ِ َ ُ‬ ‫ﺑﻴﻦ َ ِ ‪َ  ‬‬ ‫ﺑﺎﻥ َ ْ ُ َ‬ ‫ﻳﺤﺪﺙ َ ُ َ‬ ‫ﺟﺪﻳﺪ َ َ َ ‪‬‬

‫ﮏ َﻣﺎ‬ ‫ﺍﺟﺘﻤﺎﻋﻬﻢ ِ ٔ‬ ‫ﻗﻠﻮﺑﻬﻢ َﻭ َ َ َ ‪ُ ‬‬ ‫ﻻﻧ‪َ ‬‬ ‫ﻳﺘﻔﺮﻕ ِ ِﺑﻪ ْ ِ َ ُ ُ ْ‬ ‫ﻳﮑﺪﺭ ِ ِﺑﻪ ُ ُ ْ ُ ُ ْ‬ ‫ُ َ ‪ُ ‬‬

‫ﺍﻣﺮﮎ ‪ِ ‬‬ ‫َ َ ْ َِ‬ ‫ﻳﻘﻮﻡ‬ ‫ﻋﻠﻰ َ ْ ِ َ‬ ‫ﺑﻌﺜﺘﻨﻲ َ ‪‬ﺍﻻ ِ ‪ْ ِ ِ َ ‬‬ ‫ﭐﻟﺬﻱ َﻻ َ ُ ْ ُ‬ ‫ﻻﺗﺤﺎﺩﻫﻢ َ َ ٰ‬ ‫ﺳﻮﺍﮎ َﻭ‬ ‫ﻋﻤﺎ ِ َ َ‬ ‫ﺳﻤﺎ‪‬ﮏ َﻭ َ ْ ِ َ‬ ‫ﺧﻠﻖ َ َ ‪َ ‬‬ ‫ﺍﻋﺮﺍﺿﻬﻢ َ ‪‬‬ ‫ﺍﺭﺿﮏ َﻭ ِ ْ َ ِ ِ ْ‬ ‫ﻣﻌﻪ َ ْ ُ‬ ‫َ َُ‬ ‫ﮐﺒﺮﻳﺎ‪‬ﮏ َﻭ َ َ ‪ِ ْ ِ ِ ‬‬ ‫ﺍﻟﻰ‬ ‫ﺍﻟﻰ ُ ُ ِ‬ ‫ﻋﺰ ِ ْ ِ َ ‪َ ‬‬ ‫ﺍﻓﻖ ِ ‪‬‬ ‫ِ َْ ِ​ِ ْ‬ ‫ﺗﻮﺟﻬﻬﻢ َ ٰ‬ ‫ﺍﻗﺒﺎﻟﻬﻢ َ ٰ‬ ‫) ﺹ ‪ ٢٢٨‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬ ‫ﺭﺿﺎ‪‬ﮏ " ‪٠‬‬ ‫َ ْ ِ‬ ‫ﺷﻄﺮ ِ َ ‪َ ‬‬ ‫‪ " - ٤‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻇﻬﻮﺭ ﻭ ﺫﮐﺮ ﻭ ﺑﻴﺎﻥ ﺁﻧﮑﻪ ﻧﻔﺎﻕ ﺑﺮﺧﻴﺰﺩ ﻭ ﺑﺠﺎﻳﺶ‬

‫ﺍﺗﻔﺎﻕ ﻣﻘﺎﻡ ﺍﺧﺬ ﻧﻤﺎﻳﺪ " ‪.‬‬ ‫ّ‬

‫) ﺹ ‪ ١٢٨‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺍﺗﻔﺎﻕ ﻋﺒﺎﺩ‬ ‫ﺍﻭﻝ ﺍﻣﺮﻯ ﮐﻪ ﺍﺯ ﻣﻌﺮﻓﺖ ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ ﺍﻟﻔﺖ ﻭ ّ‬ ‫‪ّ "-٥‬‬

‫ﻣﻨﻮﺭ ﻭ ﺭﻭﺷﻦ " ‪ ) ٠‬ﺹ ‪٢٠‬ﻣﺠﻤﻮﻋﻪ ﺍﺷﺮﺍﻗﺎﺕ (‬ ‫ﺑﺎﺗﻔﺎﻕ ﺁﻓﺎﻕ َ‬ ‫ﻋﺎﻟﻢ ّ‬ ‫ﺍﺳﺖ ﭼﻪ ﮐﻪ ّ‬

‫ﺹ ‪١٤‬‬

‫‪ " - ٦‬ﺍﺻﺤﺎﺏ ﺻﻔﺎ ﻭ ﻭﻓﺎ ﺑﺎﻳﺪ ﺑﺎ ﺟﻤﻴﻊ ﺍﻫﻞ ﻋﺎﻟﻢ ﺑﻪ َﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ‬

‫ﺍﺗﻔﺎﻕ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﻣﻌﺎﺷﺮﺕ ﻧﻤﺎﻳﻨﺪ ﭼﻪ ﮐﻪ ﻣﻌﺎﺷﺮﺕ ﺳﺒﺐ ّ‬

‫ﻋﺎﻟﻢ ﻭ ﺣﻴﺎﺕ ﺍﻣﻢ ﺍﺳﺖ " ‪ ) ٠‬ﻃﺮﺍﺯ ﺩﻭﻡ ﺍﺯ ﻃﺮﺍﺯﺍﺕ (‬ ‫ﺍﺗﻔﺎﻕ ﺳﺒﺐ ﻧﻈﻢ َ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ّ‬ ‫ﺍﻭﻟﻴﻪ‬ ‫ﺍﺗﺤﺎﺩ ﺩﺭ ﺭﺗﺒﮥ ّ ّ‬ ‫‪ " - ٧‬ﻭ ﺍﻳﻨﮑﻪ ﺩﺭ ﺑﺎﺭﮤ ﺍﺗّﺤﺎﺩ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻳﺪ ّ‬

‫ﺍﺗﺤﺎﺩ ﻻﺯﺍﻝ ﺳﺒﺐ ﻧﺼﺮﺕ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﻗﺮﻭﻥ ﻭ‬ ‫ﺍﺗﺤﺎﺩ ﺩﺭ ﺩﻳﻦ ﺍﺳﺖ ﻭ ﺍﻳﻦ ّ‬ ‫ّ‬

‫ﺍﺗﺤﺎﺩ ﺩﺭ ﻣﻘﺎﻣﻰ‬ ‫ﺍﻋﺼﺎﺭ ﺑﻮﺩﻩ ﻭ ﺍﺟﺘﻤﺎﻉ ﺳﻴﻒ ﻣﻌﻨﻮﻯ ﺍﻟﻬﻰ ﺍﺳﺖ ‪ ...‬ﻭ ّ‬

‫ﻧﻔﺲ‬ ‫ﺍﺗﺤﺎﺩ ﺩﺭ ﻗﻮﻝ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﻻﺯﻡ ﺍﺳﺖ‬ ‫ً‬ ‫ﻣﺜﻼ ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﺍﮔﺮ ﺩﻭ ْ‬ ‫ّ‬

‫ﺣﻖ ﺩﺭ ﺍﺭﺿﻰ ﻭﺍﺭﺩ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﺍﻣﺮﻯ ﺑﺎﺧﺘﻼﻑ ﺳﺨﻦ ﮔﻮﻳﻨﺪ ‪،‬‬ ‫ﺍﺯ ﺍﻭﻟﻴﺎﻯ ّ‬ ‫ﺍﺗﺤﺎﺩ ﮐﻪ ﺍﺯ ﻗﻠﻢ ﻣﻮﻟﻰ‬ ‫ِ‬ ‫ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺷﻮﺩ ﻭﺧﻮﺩ ﻭ ﺳﺎﺋﺮﻳﻦ ﺍﺯ ﻧﻌﻤﺖ ّ‬

‫ﺍﺗﺤﺎﺩ ﺍﻋﻤﺎﻝ‬ ‫ﺍﻻﻳﺠﺎﺩ ﻧﺎﺯﻝ ﺷﺪﻩ ﻣﺤﺮﻭﻡ ﻭ ﻣﻤﻨﻮﻉ ﮔﺮﺩﻧﺪ ‪ ...‬ﻭ ﺩﺭ ﻣﻘﺎﻣﻰ ّ‬

‫ﺍﻳﺎﻣﻰ ﮐﻪ‬ ‫ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﺍﺧﺘﻼﻑ ﺁﻥ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﮔﺮﺩﺩ ‪ .‬ﺍﻳﻦ ﻣﻈﻠﻮﻡ ّ‬

‫ﺍﺯ ﺯﻭﺭﺍء ﺑﺎﺩﺭﻧﻪ ﻧﻔﻰ ﻣﻴﺸﺪ ﺩﺭ ﺑﻴﻦ ﺭﺍﻩ ﺩﺭ ﻣﺴﺠﺪﻯ ﻭﺍﺭﺩ ﺻﻼﺓ ﻣﺨﺘﻠﻔﻪ ﺩﺭ‬

‫ﮐﻞ ﻟﻔﻆ ﺻﻼﺓ ﺑﺮ ﺍﻭ ﺻﺎﺩﻕ ﻭﻟﮑﻦ ﻫﺮ ﻳﮏ ﺑﻪ‬ ‫ﺁﻥ‬ ‫ﻣﺤﻞ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩ ﺍﮔﺮ ﭼﻪ ّ‬ ‫ّ‬

‫ﺭﺣﻤﻦ‬ ‫ﺍﺳﺒﺎﺑﻰ ﺍﺯ ﻫﻢ ﻣﻤﺘﺎﺯ ﻭ ﺍﮔﺮ ﺣﺰﺏ ﻓﺮﻗﺎﻥ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺑﺂﻧﭽﻪ ﺍﺯ ﻗﻠﻢ‬ ‫ٰ‬

‫ﻧﺎﺯﻝ ﺷﺪ ﻋﻤﻞ ﻣﻴﻨﻤﻮﺩﻧﺪ ﺟﻤﻴﻊ َﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﺑﺸﺮﻑ ﺍﻳﻤﺎﻥ ﻓﺎﺋﺰ ﻣﻴﮕﺸﺘﻨﺪ‬

‫ﺍﺧﺘﻼﻑ ﺍﻋﻤﺎﻝ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺍﻣﺮ ﮔﺸﺖ ﻭ ﺍﻣﺮ ﺿﻌﻴﻒ ﺷﺪ ‪ ...‬ﻭ ﺍﺯ ﺟﻤﻠﻪ‬

‫ّ ِ‬ ‫ﺍﺗﺤﺎﺩ ﻣﻘﺎﻡ ﺍﺳﺖ ﻭ ﺍﻭﺳﺖ ﺳﺒﺐ ﻗﻴﺎﻡ ﺍﻣﺮ ﻭ ﺍﺭﺗﻔﺎﻉ ﺁﻥ ﻣﺎ ﺑﻴﻦ ﻋﺒﺎﺩ ‪ .‬ﺑﺮﺗﺮﻯ‬

‫ﻋﺎﻟﻢ ﺧﺮﺍﺏ ﺷﺪ ﻭ ﻭﻳﺮﺍﻥ ﻣﺸﺎﻫﺪﻩ ﮔﺸﺖ ‪ .‬ﻧﻔﻮﺳﻴﮑﻪ‬ ‫ﻭ ﺑﻬﺘﺮﻯ ﮐﻪ ﺑﻤﻴﺎﻥ ﺁﻣﺪ َ‬

‫ﺍﻋﻠﻰ ﻧﺎﻇﺮﻧﺪ ﺑﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻳﮏ‬ ‫ﺭﺣﻤﻦ ﺁﺷﺎﻣﻴﺪﻩ ﺍﻧﺪ ﻭ ﺑﺎﻓﻖ‬ ‫ﺍﺯ ﺑﺤﺮ ﺑﻴﺎﻥ‬ ‫ٰ‬ ‫ٰ‬ ‫ﻗﻮﺓ‬ ‫ﺻﻘﻊ ﻭ ﻳﮏ ﻣﻘﺎﻡ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻨﺪ ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﻓﻘﺮﻩ ﺛﺎﺑﺖ ﺷﻮﺩ ﻭ ﺑﺤﻮﻝ ﻭ ّ‬

‫ﺹ ‪١٥‬‬

‫ﺍﺑﻬﻰ ﺩﻳﺪﻩ ﺷﻮﺩ ﺑﻠﻰ ﺍﻧﺴﺎﻥ ﻋﺰﻳﺰ ﺍﺳﺖ ﭼﻪ ﮐﻪ‬ ‫ﺟﻨﺖ‬ ‫ﺍﻟﻬﻰ‬ ‫ﻣﺤﻘﻖ ﮔﺮﺩﺩ َ‬ ‫ﻋﺎﻟﻢ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﺍﺗﻘﻰ ﻭ‬ ‫ﺣﻖ ﻣﻮﺟﻮﺩ ﻭﻟﮑﻦ ﺧﻮﺩ ﺭﺍ ﺍﻋﻠﻢ ﻭ ﺍﺭﺟﺢ ﻭ ﺍﻓﻀﻞ ﻭ‬ ‫ﺩﺭ ّ‬ ‫ﮐﻞ ﺁﻳﮥ ّ‬ ‫ٰ‬

‫ﺍﺗﺤﺎﺩ‬ ‫ﺍﺭﻓﻊ ﺩﻳﺪﻥ ﺧﻄﺎﺋﻴﺴﺖ ﮐﺒﻴﺮ ‪.‬‬ ‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﻪ ﻃﺮﺍﺯ ﺍﻳﻦ ّ‬ ‫ٰ‬ ‫ﺍﻋﻠﻰ ﺍﺭﺍﺩﻩ ﻧﻤﺎﻳﺪ‬ ‫ﻣﻮﻓﻖ ﮔﺸﺘﻪ ﺍﻧﺪ ‪ ...‬ﺍﮔﺮ ﻗﻠﻢ‬ ‫ﻣﺰﻳﻨﻨﺪ ﻭ ِﻣﻦ ﻋﻨﺪﺍ‪ّ ‬‬ ‫ٰ‬

‫ﺍﺗﺤﺎﺩ ﺭﺍ ﺩﺭ ﻫﺮ ﺷﺊ ﻭ ﺩﺭ ﻫﺮ ﺍﻣﺮ ﺑﺘﻤﺎﻣﻪ ﺫﮐﺮ ﻓﺮﻣﺎﻳﺪ ﺳﺎﻟﻬﺎ ﺑﺎﻳﺪ‬ ‫ﻣﺮﺍﺗﺐ ّ‬

‫ﺍﺗﺤﺎﺩ ﻧﻔﻮﺱ ﻭ ﺍﻣﻮﺍﻝ ﺍﺳﺖ ﻭ ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﺧﺘﻢ‬ ‫ﻣﺸﻐﻮﻝ ﮔﺮﺩﺩ ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ّ‬ ‫ﻋﻨﺪﻧﺎ َﻭ َ َﺍﻧﺎ ْ ُ ْ َ ِ‬ ‫ﭐﻟﻤﻘﺘﺪُﺭ‬ ‫ﺍﺗﺤﺎﺩ ﺭﺍ َﺍﻣﺮﴽ ِ ْ‬ ‫ﻣﻴﻨﻤﺎﺋﻴﻢ ﺫﮐﺮ ّ‬ ‫ﻣﻦ ِ ْ ِ َ‬

‫ﭐﻟﻤﺨﺘﺎﺭ ‪٠ " ...‬‬ ‫ُْ َْ ُ‬

‫) ﺍﺯ ﺹ ‪ ٣٨٨‬ﺗﺎ ‪ ٣٩٨‬ﺍﺩﻋﻴﮥ ﺣﻀﺮﺕ ﻣﺤﺒﻮﺏ (‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﺗﻔﺎﻕ‬ ‫‪ " - ٨‬ﻗﻠﻢ‬ ‫ﺑﺎﺗﺤﺎﺩ ﻭ ّ‬ ‫ﻃﺮﴽ ّ‬ ‫ﺍﻋﻠﻰ ﺩﺭ ﺍﻳﻦ ﺣﻴﻦ ﺍﻭﻟﻴﺎﻯ ﺧﻮﺩ ﺭﺍ ّ‬ ‫ٰ‬

‫ﻮﻡ "‬ ‫ﭐﻟﻤﻬﻴﻤﻦ ْ َ‬ ‫ﺍﻣﺮﭐ‪ِ ِ ْ َ ُ ْ ِ‬‬ ‫ّ‬ ‫ﻟﻴﻈﻬﺮ ِ ِﺑﻪ َ ْ ُ‬ ‫ﻭﺻﻴﺖ ﻣﻴﻔﺮﻣﺎﻳﺪ ِ َ ْ َ َ‬ ‫ﭐﻟﻘﻴ‪ِ ْ ‬‬ ‫) ﺹ ‪ ٤٠٢‬ﺍﺩﻋﻴﮥ ﺣﻀﺮﺕ ﻣﺤﺒﻮﺏ (‬

‫ﺗﻮﺟﻪ ﻧﻤﺎﺋﻴﺪ‬ ‫ﺑﺎﺗﺤﺎﺩ ّ‬ ‫‪ " - ٩‬ﺑﻨﺎﻡ ﺩﻭﺳﺖ ﻳﮑﺘﺎ ﺍﻯ ﺍﺣﺰﺍﺏ ﻣﺨﺘﻠﻔﻪ ّ‬

‫ﻣﻨﻮﺭ ﮔﺮﺩﻳﺪ ‪ِ ْ َ ِ .‬‬ ‫ﻣﻘﺮﻯ ﺣﺎﺿﺮ ﺷﻮﻳﺪ ﻭ ﺁﻧﭽﻪ ﺳﺒﺐ‬ ‫ﻟﻮﺟﻪ ﭐ‪ ‬ﺩﺭ ّ‬ ‫ﺍﺗﻔﺎﻕ ّ‬ ‫ﻭ ﺑﻨﻮﺭ ّ‬

‫ﻧﻴﺮ ﺍﻋﻈﻢ ﻓﺎﺋﺰ ﮔﺮﺩﻧﺪ ﻭ‬ ‫ﺍﺧﺘﻼﻑ ﺍﺳﺖ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﻳﺪ ﺗﺎ ﺟﻤﻴﻊ َ‬ ‫ﻋﺎﻟﻢ ﺑﺎﻧﻮﺍﺭ ّ‬

‫ﺍﻳﺎﻡ‬ ‫ﺍﻭﻝ ّ‬ ‫ﺩﺭ ﻳﮏ ﻣﺪﻳﻨﻪ ﻭﺍﺭﺩ ﺷﻮﻧﺪ ﻭ ﺑﺮ ﻳﮏ ﺳﺮﻳﺮ ﺟﺎﻟﺲ ‪ .‬ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﺍﺯ ّ‬

‫ﺷﮑﻰ ﻧﻴﺴﺖ ﺟﻤﻴﻊ‬ ‫ﺍﻟﻰ ﺣﻴﻦ ﻣﻘﺼﻮﺩﻯ ﺟﺰ ﺁﻧﭽﻪ ﺫﮐﺮ ﺷﺪ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﺩ ‪ّ .‬‬ ‫ٰ‬

‫ﺣﻖ ﻋﺎﻣﻞ ‪ .‬ﻧﻈﺮ ﺑﻤﻘﺘﻀﻴﺎﺕ ﻋﺼﺮ ﺍﻭﺍﻣﺮ‬ ‫ﺍﻋﻠﻰ‬ ‫ﺍﺣﺰﺍﺏ ﺑﺎﻓﻖ‬ ‫ﻣﺘﻮﺟﻬﻨﺪ ﻭ ﺑﺎﻣﺮ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﻣﻦ ِ ْ ِ‬ ‫ﻋﻨﺪﭐ‪ ‬ﺑﻮﺩﻩ ﻭ ﺍﺯ ﻧﺰﺩ ﺍﻭ ﻧﺎﺯﻝ ﺷﺪﻩ‬ ‫ﻭ ﺍﺣﮑﺎﻡ ﻣﺨﺘﻠﻒ ﺷﺪﻩ ﻭﻟﮑﻦ ّ‬ ‫ﮐﻞ ِ ْ‬

‫ﺍﺻﻨﺎﻡ ﺍﻭﻫﺎﻡ‬ ‫ﺑﻌﻀﺪ ﺍﻳﻘﺎﻥ‬ ‫ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺍﻣﻮﺭ ﻫﻢ ﺍﺯ ﻋﻨﺎﺩ ﻇﺎﻫﺮ ﮔﺸﺘﻪ ‪ .‬ﺑﺎﺭﻯ ُ‬ ‫ِ‬

‫ﺗﻤﺴﮏ ﻧﻤﺎﺋﻴﺪ ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻠﻤﮥ ﻋﻠﻴﺎ ﮐﻪ‬ ‫ﻭﺍﺗﻔﺎﻕ‬ ‫ّ‬ ‫ﺑﺎﺗﺤﺎﺩ ّ‬ ‫ﻭ ﺍﺧﺘﻼﻑ ﺭﺍ ﺑﺸﮑﻨﻴﺪ ﻭ ّ‬

‫ﺹ ‪١٦‬‬

‫ﻟﺴﺎﻥ ْ َ َ َ ِ‬ ‫ﭐﻟﻌﻈﻤﺔ ِﻓﻲ‬ ‫ﺍﻡ ْ‬ ‫ﺑﺬﻟﮏ ِ َ ُ‬ ‫ﭐﻟﮑﺘﺎﺏ ﻧﺎﺯﻝ ﺷﺪﻩ ‪ُ َ ْ َ .‬‬ ‫ﻳﺸﻬﺪ ِ َ ِ َ‬ ‫ﺍﺯ ِ ‪‬‬

‫َ َ ِ​ِ‬ ‫ﻋﺎﻟﻢ ﻭ ﺭﻓﻊ ﺍﺧﺘﻼﻑ‬ ‫ﭐﻟﺮﻓﻴﻊ ‪ .‬ﺁﻧﺠﻨﺎﺏ ﻭ ﺳﺎﺋﺮ ﺍﻭﻟﻴﺎء ﺑﺎﻳﺪ ﺑﺎﺻﻼﺡ َ‬ ‫ﻣﻘﺎﻣﻪ ‪ِ ْ ِ ‬‬

‫ﭐﻟﻤﺆﻳﺪ‬ ‫ُﺍﻣﻢ‬ ‫ﻫﻮ ْ ُ ‪ُ ‬‬ ‫ّ‬ ‫ﺗﻤﺴﮏ ﻧﻤﺎﺋﻴﺪ ﻭ ﺟﻬﺪ ﺑﻠﻴﻎ ﻣﺒﺬﻭﻝ ﺩﺍﺭﻳﺪ ‪ُ  ِ .‬‬ ‫ﺍﻧﻪ ُ َ‬ ‫ﭐﻟﮑﺮﻳﻢ " ‪.‬‬ ‫ﭐﻟﻤﺸﻔﻖ ْ َ ِ ْ ُ‬ ‫ﻫﻮ ْ ُ ْ ِ ُ‬ ‫ْ َ ِ ْ ُ‬ ‫ﭐﻟﺤﮑﻴﻢ َﻭ ُ َ‬

‫) ﺹ ‪ ٤٠٧-٨‬ﺍﺩﻋﻴﮥ ﺣﻀﺮﺕ ﻣﺤﺒﻮﺏ (‬

‫ﺣﻖ ﻣﻘﺼﻮﺩ ﺍﺯ ﺣﻤﻞ ﺍﻳﻦ ﺭﺯﺍﻳﺎﻯ ﻣﺘﻮﺍﺗﺮﻩ ﻭ‬ ‫‪ " - ١٠‬ﺍﻯ ﺩﻭﺳﺘﺎﻥ ّ‬

‫ﺍﺗﺤﺎﺩ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺳﻠﻮﮎ‬ ‫ﺑﻼﻳﺎﻯ ﻣﺘﺘﺎﺑﻌﻪ ﺁﻧﮑﻪ ﻧﻔﻮﺱ ﻣﻮﻗﻨﻪ ﺑﭑ‪ ‬ﺑﺎ ﮐﻤﺎﻝ ّ‬

‫ﻏﻴﺮﻳﺖ ﺍﺯ ﻣﺎ ﺑﻴﻦ ﻣﺤﻮ ﺷﻮﺩ ‪٠ " ...‬‬ ‫ﺍﺛﻨﻴﻨﻴﺖ ﻭ‬ ‫ﻧﻤﺎﻳﻨﺪ ﺑﺸﺄﻧﻰ ﮐﻪ ﺍﺧﺘﻼﻑ ﻭ‬ ‫ّ‬ ‫ّ‬

‫) ﺹ ‪ ٢٢٩-٣٠‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﻣﺤﺒﺖ ﻭ ﺩﻭﺳﺘﻰ ﺑﺎ ﻳﮑﺪﻳﮕﺮ‬ ‫‪ " - ١١‬ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﮐﻪ ﺩﺭ ﮐﻤﺎﻝ ﺍﻟﻔﺖ ﻭ‬ ‫ّ‬

‫ﻋﻠﻢ ﺗﻮﺣﻴﺪ ﻣﺮﺗﻔﻊ ﺷﻮﺩ ﻭ ﺭﺍﻳﺖ‬ ‫ﺍﺗﺤﺎﺩ ﺷﻤﺎ َ َ‬ ‫ﺭﻓﺘﺎﺭ ﻧﻤﺎﺋﻴﺪ ﺑﺸﺄﻧﻰ ﮐﻪ ﺍﺯ ّ‬ ‫ﺷﺮﮎ ﻣﻨﻬﺪﻡ ﮔﺮﺩﺩ " ‪.‬‬

‫) ﺹ ‪ ٢٤٢-٣‬ﺝ ُ ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺗﺤﺎﺩ ﺣﺮﮐﺖ ﻧﻤﺎﻳﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺧﻼﻓﻰ ﻣﺎ ﺑﻴﻦ ﺍﺣﺪﻯ‬ ‫‪ " - ١٢‬ﺩﺭ ﮐﻤﺎﻝ ّ‬

‫ﺷﺪﺕ ﻭ ﺭﺧﺎء ﺟﻤﻴﻊ‬ ‫ﺷﺮ ﻭ ﻧﻔﻊ ﻭ ﺿﺮﺭ ﻭ ّ‬ ‫ﻣﻠﺤﻮﻅ ﻧﺸﻮﺩ ‪ .‬ﺩﺭ ﺧﻴﺮ ﻭ ّ‬

‫ﺷﺮﻳﮏ ﺑﺎﺷﻨﺪ " ‪.‬‬

‫***‬

‫) ﺹ ‪ ١٥٤‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﺑﺎ‬ ‫ﺍﺗﻔﺎﻕ ّ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﺍﻫﻢ ﺍﻣﻮﺭ ّ‬ ‫‪ " - ١‬ﺍﻣﺮﻭﺯ ّ‬

‫ﻳﮑﺪﻳﮕﺮ ﻳﮏ ﺩﻝ ﻭ ﻳﮏ ﺟﺎﻥ ﺷﻮﻧﺪ ﺗﺎ ﺗﻮﺍﻧﻨﺪ ﻣﻘﺎﻭﻣﺖ ﺧﺼﻮﻣﺖ ﺍﻫﻞ ﻋﺎﻟﻢ‬ ‫ﺟﺎﻫﻠﻴﮥ ﻣﻠﻞ ﻭ ﻣﺬﺍﻫﺐ ﺭﺍ ﺍﺯﺍﻟﻪ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﻫﺮ ﻓﺮﺩﻯ ﺍﺯ‬ ‫ﻌﺼﺒﺎﺕ‬ ‫ّ‬ ‫ﮐﻨﻨﺪ ﻭ ﺗ ّ‬

‫ﺹ ‪١٧‬‬

‫ﮐﻞ ﺑﺎﺭ ﻳﮑﺪﺍﺭﻳﺪ ﻭ ﺑﺮﮒ ﻳﮏ ﺷﺎﺧﺴﺎﺭ ﻭﻟﻰ‬ ‫ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﺭﺍ ﺗﻔﻬﻴﻢ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ّ‬

‫ﮐﻠﻰ ﻧﻴﺎﺑﻨﺪ ﭼﮕﻮﻧﻪ ﺗﻮﺍﻧﻨﺪ ﮐﻪ ﺍﺣﺰﺍﺏ ﺳﺎﺋﺮﻩ ﺭﺍ‬ ‫ﺍﺗﻔﺎﻕ ّ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﺍﺣﺒﺎ ّ‬ ‫ﺗﺎ ﻧﻔﺲ ّ‬ ‫ﺍﺗﻔﺎﻕ ﺑﺨﻮﺍﻧﻨﺪ‬ ‫ﺑﺎﺗﺤﺎﺩ ﻭ ّ‬ ‫ّ‬

‫ﮐﻰ ﺗﻮﺍﻧﺪ ﮐﻪ ﺷﻮﺩ ﻫﺴﺘﻰ ﺑﺨﺶ‬ ‫ﺟﺎﻥ ﻧﺎ ﻳﺎﻓﺘﻪ ﺍﺯ ﻫﺴﺘﻰ ﺑﺨﺶ‬ ‫ّ‬ ‫) ﺹ ‪ ٢٧-٨‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﮐﻪ ﺩﺭ ﺻﺤﻔﮥ ‪ ٢٦٦‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ ﻧﻴﺰ‬ ‫ﺩﺭﺝ ﺷﺪﻩ ﺍﺳﺖ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﺗﻔﺎﻕ ﺑﺎ ﻳﮑﺪﻳﮕﺮ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫‪ " - ٢‬ﺍﻯ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺗﺎ ﺗﻮﺍﻧﻴﺪ ﺑﺮ ّ‬

‫ﮐﻞ ﻗﻄﺮﺍﺕ ﻳﮏ ﺑﺤﺮﻳﺪ ﻭ ﺍﻭﺭﺍﻕ ﻳﮏ ﺷﺠﺮ ﻭ ﻟﺌﺎﻟﻰ ﻳﮏ ﺻﺪﻑ ﻭ‬ ‫ﮐﻮﺷﻴﺪ ﺯﻳﺮﺍ ّ‬

‫ُﮔﻞ ﻭ ﺭﻳﺎﺣﻴﻦ ﻳﮏ ﺭﻳﺎﺽ ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻥ ﺩﺭ ﺗﺄﻟﻴﻒ ﻗﻠﻮﺏ ﺳﺎﺋﺮ ﺍﺩﻳﺎﻥ‬

‫ﺑﻴﮑﺪﻳﮕﺮ ﺟﺎﻧﻔﺸﺎﻧﻰ ﻧﻤﺎﺋﻴﺪ ﻭ ﺑﺎ ﻫﺮ ﻓﺮﺩﻯ ﺍﺯ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻧﻰ ﻧﻬﺎﻳﺖ ﻣﻬﺮﺑﺎﻧﻰ‬

‫ﮐﻨﻴﺪ ‪ .‬ﻧﻔﺴﻰ ﺭﺍ ﺑﻴﮕﺎﻧﻪ ﻧﺨﻮﺍﻧﻴﺪ ﻭﺷﺨﺼﻰ ﺭﺍ ﺑﺪﺧﻮﺍﻩ ﻣﺸﻤﺮﻳﺪ ‪ .‬ﭼﻨﺎﻥ‬

‫ﺭﻓﺘﺎﺭ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺟﻤﻴﻊ ﺧﻠﻖ ﺧﻮﻳﺶ ﻭ ﭘﻴﻮﻧﺪﻧﺪ ﻭ ﺁﺷﻨﺎ ﻭ ﺍﺭﺟﻤﻨﺪ ‪ .‬ﭼﻨﺎﻥ‬

‫ﺳﻠﻮﮎ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﻳﻨﺠﻬﺎﻥ ﻓﺎﻧﻰ ﻧﻮﺭﺍﻧﻰ ﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﮔﻠﺨﻦ ﻇﻠﻤﺎﻧﻰ ﮔﻠﺸﻦ‬

‫ﻭﺻﻴﺖ ﻋﺒﺪﺍﻟﺒﻬﺎء ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻧﺼﻴﺤﺖ ﺍﻳﻦ ﻋﺒﺪ‬ ‫ﺭﺣﻤﺎﻧﻰ ﺷﻮﺩ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ّ‬

‫ﺍﻻﺑﻬﻰ ﻉ ﻉ " ‪ ) .‬ﺹ ‪ ٣٠‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪( ١٢٩‬‬ ‫ﺑﻴﻨﻮﺍ ﻭ ﻋﻠﻴﮑﻢ ﺍﻟﺒﻬﺎء‬ ‫ٰ‬ ‫ﺍﺣﺒﺎ ﻧﻴﺴﺖ " ‪.‬‬ ‫ﻭﺍﺗﻔﺎﻕ ّ‬ ‫ﺍﺗﺤﺎﺩ ّ‬ ‫‪ " - ٣‬ﺍﻟﻴﻮﻡ ﺧﺪﻣﺘﻰ ﺍﻋﻈﻢ ﺍﺯ ّ‬

‫) ﺹ ‪ ٣٩١‬ﺝ ‪ ١‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺍﺩﻧﻰ‬ ‫‪ - ٤‬ﺑﺎﻳﺪ ﻫﺮ ﻳﮏ ﺍﺯ ﻳﺎﺭﺍﻥ ﺑﺪﻝ ﻭ ﺟﺎﻥ ﺳﻌﻰ ﺑﻠﻴﻎ ﻓﺮﻣﻠﻴﺪ ﮐﻪ‬ ‫ٰ‬

‫ﺹ ‪١٨‬‬

‫ﻣﺤﺒﺖ ﻭ ﺍﻟﻔﺖ ﻭ‬ ‫ﺍﺻﻠﻴﻪ ﻧﻨﺸﻴﻨﺪ ﻭ ﺭﻭﺯ ﺑﺮﻭﺯ‬ ‫ﻏﺒﺎﺭﻯ ﺑﺮ ﺁﺋﻴﻨﮥ ﻭﺣﺪﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺆﺍﻧﺴﺖ ﻭ ﻣﻌﺎﺷﺮﺕ ﻭ ﻣﻼﻃﻔﺖ ﺩﺭ ﺑﻴﻦ ﺍﺣﺒﺎﺏ ﺗﺰﺍﻳﺪ ﻳﺎﺑﺪ " ‪.‬‬ ‫) ﺹ ‪ ٢٤٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٥‬ﺍﮔﺮ ﻭﺣﺪﺕ ﺣﺎﻝ ﻭ ﻳﮕﺎﻧﮕﻰ ﺑﻰ ﻣﻼﻝ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺎﻳﺪ ﺁﻥ ﺟﻤﻊ‬

‫ﭘﺮﻳﺸﺎﻥ ﮔﺮﺩﺩ ﻭ ﺁﻥ ﺍﻧﺠﻤﻦ ﺑﻴﺴﺮ ﻭ ﺳﺎﻣﺎﻥ " ‪ ) .‬ﺹ ‪ ٥٠٦‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ (‬ ‫ﺍﻟﻤﺘﺤﺪﻳﻦ ﻓﺪﺍ ﮐﻪ ﻓﺮﺡ ﻭ‬ ‫‪ " - ٦‬ﻗﺴﻢ ﺑﺠﻤﺎﻝ ﻗﺪﻡ ﺭﻭﺣﻰ ﻻﺣﺒّﺎء‬ ‫ّ‬

‫ﺍﺱ‬ ‫ﺍﺣﺒﺎ ﻧﻪ ﺯﻳﺮﺍ ّ‬ ‫ﺍﺗﻔﺎﻕ ّ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﺳﺮﻭﺭﻯ ﺍﺯ ﺑﺮﺍﻯ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺟﺰ ﺑﺸﺎﺭﺍﺕ ّ‬

‫ﻣﺤﺒﺖ ﺍﺳﺖ " ‪ ) .‬ﺹ ‪ ٢٠٠‬ﺝ ‪ ٢‬ﻣﮑﺎﺗﻴﺐ (‬ ‫ﺍﺳﺎﺱ ﺍﻣﺮﺍ‪ ‬ﻭﺣﺪﺕ ﻭ ﻳﮕﺎﻧﮕﻰ‬ ‫ّ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺍﮔﺮ ﺳﺮﻭﺭ ﻭ ﺣﺒﻮﺭ ﻭ ﺁﺳﺎﻳﺶ ﺟﺎﻥ ﻭ ﺭﺍﺣﺖ‬ ‫‪ " - ٧‬ﺍﻯ ّ‬

‫ﺍﺗﺤﺎﺩ ﻭ ﺍّﺗﻔﺎﻕ ﺑﻴﻔﺰﺍﺋﻴﺪ ﻭ ﺟﻤﻴﻊ ﺍﻣﻮﺍﺝ ﻳﮏ‬ ‫ﻭﺟﺪﺍﻥ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﺍ ﺧﻮﺍﻫﻴﺪ ﺑﺮ ّ‬

‫ﺑﺤﺮ ﮔﺮﺩﻳﺪ ﻭ ﻗﻄﺮﺍﺕ ﻳﮏ ﻧﻬﺮ ‪ .‬ﮔﻠﻬﺎﻯ ﻳﮏ ﮔﻠﺸﻦ ﮔﺮﺩﻳﺪ ﻭ ﺣﻠﻘﻪ ﻫﺎﻯ ﻳﮏ‬ ‫ﺗﺮﻧﻢ ﺳﺎﺯ ﺍﻳﻦ ﺳﺒﺐ‬ ‫ﺟﻮﺷﻦ ﺩﺭ ﻳﮏ ﻫﻮﺍ ﭘﺮﻭﺍﺯ ﻧﻤﺎﺋﻴﺪ ﻭ ﺑﻪ ﻳﮏ ﻧﻐﻤﻪ ﻭ ﺁﻭﺍﺯ ّ‬

‫ﺳﺮﻭﺭ ﺍﺑﺪﻳﺴﺖ ﻭ ﺭﺍﺣﺖ ﻗﻠﺐ ﻭ ﺟﺎﻥ ﺳﺮﻣﺪﻯ " ‪ ) .‬ﺹ ‪ ٣٩١‬ﺝ ‪ ١‬ﻣﮑﺎﺗﻴﺐ (‬ ‫ﺍﺣﺒﺎ ﻭ ﺍﺋﺘﻼﻑ‬ ‫ﺍﺗﻔﺎﻕ ﺟﻤﻬﻮﺭ ّ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫‪ - ٨‬ﺁﻧﭽﻪ ﺍﻋﻈﻢ ﺍﻣﻮﺭ ﺍﺳﺖ ﺁﻥ ّ‬

‫ﺍﻫﻤﻴﺖ‬ ‫ﺍﻫﻢ ﺍﻣﻮﺭ ﺍﺳﺖ ﺍﮔﺮ ﻧﻔﺴﻰ ﻣﻠﻮﻝ ﮔﺮﺩﺩ ّ ّ‬ ‫ﺗﺎﻡ ﺩﺭ ﻣﻴﺎﻥ ﻳﺎﺭﺍﻥ ‪ .‬ﺍﻳﻦ ّ‬ ‫ّ‬ ‫ﺑﺪﻫﻴﺪ ﺑﻬﺮ ﻭﺳﻴﻠﻪ ﺑﺎﺷﺪ ﺍﻭ ﺭﺍ ﮔﺮﻡ ﮐﻨﻴﺪ ﻭ ﺩﺭ ﺩﺍﺋﺮﻩ ﻭ ﺣﻠﻘﮥ ﺧﻮﻳﺶ‬ ‫ﺩﺭ ﺁﺭﻳﺪ " ‪.‬‬

‫) ﺹ ‪ ٣٤٠‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺹ ‪١٩‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺍﺱ ﺍﺳﺎﺱ ﺍﺳﺖ ﻭ ﻭﺳﻴﻠﮥ ﻧﺠﺎﺡ ﻭ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ﻳﮕﺎﻧﮕﻰ ﻳﺎﺭﺍﻥ ّ‬ ‫‪ّ "-١‬‬

‫ﮐﻠﻴﻪ ﺩﺭ ﺩﻭ ﺟﻬﺎﻥ " ‪ ) .‬ﺹ ‪ ٤٧‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢-٤٨‬‬ ‫ّ‬ ‫ﺗﺮﻗﻴﺎﺕ ّ ّ‬ ‫ﻣﻬﺎﻡ ﺍﻣﻮﺭ ﻭ ﺣﺼﻮﻝ ﻭ ﻭﺻﻮﻝ‬ ‫‪ " - ٢‬ﺍﻋﻈﻢ ﻭﺳﻴﻠﻪ ﻧﺠﺎﺡ ﻭ ﻓﻼﺡ ﺩﺭ‬ ‫ّ‬

‫ﺍﺗﺤﺎﺩ‬ ‫ﺑﻤﻘﺼﺪ ﻭ ﻣﺮﺍﻡ ﺩﺭ ﺟﻼﺋﻞ ﺍﻋﻤﺎﻝ‬ ‫ﺍﻣﺮﻳﻪ ّ‬ ‫ﺑﺎﻻﺧﺺ ﺩﺭ ﺧﺪﻣﺎﺕ ﻣﻔﺮﻭﺿﮥ ّ‬ ‫ّ‬

‫ﺍﺳﺖ " ‪.‬‬

‫) ﺹ ‪ ٧٣‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢-٤٨‬‬

‫‪ " - ٣‬ﻫﺮ ﺟﺎ ﻭﺣﺪﺕ ﻭ ﻳﮕﺎﻧﮕﻰ ﻧﺒﺎﺷﺪ ﺭﻭﺡ ﺣﻘﻴﻘﻰ ﺑﻬﺎﺋﻰ ﻭﺟﻮﺩ‬

‫ﻧﺪﺍﺭﺩ " ‪.‬‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٧‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﻪ‬ ‫ّ‬

‫ﺍﺣﺒﺎ ﺟﻠﻮﻩ ﻧﻨﻤﺎﻳﺪ ﻭﻣﺤﮑﻢ‬ ‫ﺍﺗﻔﺎﻕ ﮐﺎﻣﻞ ﺩﺭ ﺑﻴﻦ ّ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫‪ " - ٤‬ﺗﺎ ّ‬

‫ﺗﻮﻗﻒ ﺑﺎﻗﻰ ﻭ ﺍﺯ ﻓﺘﺢ ﻭ ﻇﻔﺮ‬ ‫ﻭ ﺛﺎﺑﺖ ﻧﮕﺮﺩﺩ ﺍﻣﺮ ﻋﺰﻳﺰ ﺍﻟﻬﻰ ﺩﺭ ﺣﺎﻟﺖ ّ‬

‫) ﺹ ‪ ١١‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﻣﻤﻨﻮﻉ ﻭ ﻣﺤﺮﻭﻡ " ‪.‬‬

‫‪ " - ٥‬ﺁﻧﭽﻪ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺟﺎ ﺑﺂﻥ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﻧﺪ ﻋﺸﻖ ﻭ ﻋﻼﻗﮥ‬

‫ﻣﺼﻮﺏ (‬ ‫ﺑﻴﺸﺘﺮ ﻧﺴﺒﺖ ﺑﻴﮑﺪﻳﮕﺮ ﺍﺳﺖ " ‪ ) .‬ﺹ ‪ ٣١‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﻪ‬ ‫ّ‬ ‫ﺗﻌﺼﺒﺎﺕ "‬ ‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ " ﻧﻬﻰ ﺍﺯ ﺍﺧﺘﻼﻑ " ﻭ " ﻧﻬﻰ ﺍﺯ‬ ‫ّ‬

‫ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﺋﻴﺪ *‬

‫ﺹ ‪٢٠‬‬

‫****‬

‫" ﺍﺣﺘﺮﺍﻡ ﻭ ﻣﻘﺎﻡ ﻋﻠﻤﺎء "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﭐﻟﺒﻬﺎ‪َ ‬ﺗﭑ‪َ‬‬ ‫ﻃﻮﺑﻰ َ ُ ْ‬ ‫ﭐﻟﻌﻠﻤﺎ‪ِ ‬ﻓﻰ ْ َ َ‬ ‫ﻣﻌﺸﺮ ْ ُ َ َ‬ ‫ﻟﮑﻢ َﻳﺎ َ ْ َ َ‬ ‫‪ٰ َ ْ ُ "-١‬‬

‫ﭐﻟﻔﻀﻞ‬ ‫ﺍﻣﻮﺍﺝ ْ َ ْ ِ‬ ‫ﺳﻤﺎ‪ِ ْ َ ْ ‬‬ ‫َُْ ْ‬ ‫ﭐﻻﻋﻈﻢ َﻭ َ ْ ُ ُ‬ ‫ﺍﻧﺘﻢ َ ْ َ ُ‬ ‫ﺍﻧﺠﻢ َ َ‬ ‫ﭐﻟﺒﺤﺮ ْ َ ْ َ ِ‬

‫ﺑﻴﻦ ‪ِ َ َ ‬‬ ‫ﺍﻧﺘﻢ‬ ‫ﺍﻟﻮﻳﺔ ‪ِ ْ ‬‬ ‫َﻭ َ ْ ِ َ ُ‬ ‫ﭐﻻﺭﺿﻴﻦ ‪ْ ُ ْ َ .‬‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ ْ َ َ ِ ْ َ‬ ‫ﭐﻟﻨﺼﺮ َ ْ َ‬

‫ﻣﺸﺎﺭﻕ ْ َ َ ِ‬ ‫ﺑﻴﻦ ْ َ ِ ‪ِ ‬‬ ‫ﻣﻄﺎﻟﻊ ْ ِ ْ ِ َ َ ِ‬ ‫ﭐﻟﺒﻴﺎﻥ‬ ‫ﭐﻟﺒﺮﻳﺔ َﻭ َ َ ِ ُ‬ ‫َ​َ ِ ُ‬ ‫ﭐﻻﺳﺘﻘﺎﻣﺔ َ ْ َ‬ ‫ﻟﻤﻦ ِﻓﻰ ْ ِ‬ ‫ﭐﻻ ْ َ ِ‬ ‫ﻭﻳﻞ‬ ‫ﺍﻟﻴﮑﻢ َ ْ ُ‬ ‫ﻟﻤﻦ َ ْ َ َ‬ ‫ﺍﻗﺒﻞ ِ َ ْ ُ ْ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ِ َ ْ‬ ‫ﻣﮑﺎﻥ ُ ْ َ ٰ‬ ‫ﻟﻠﻤﻌﺮﺿﻴﻦ " ‪( K ١٧٣ ) .‬‬ ‫ِْ ُ ِْ ِ ْ َ‬

‫ﺫﮐﺮﻱ‬ ‫ﻋﻠﻰ ْ ِ‬ ‫ﭐﻟﺬﻳﻦ َ ُ ْ‬ ‫‪ْ ُ ُ ُْ "-٢‬‬ ‫ﺍﺻﻔﻴﺎﺋﻲ ‪َ ْ ِ ‬‬ ‫ﻗﻮﻡ َ ْ ِ َ‬ ‫ﺍﻧﺼﺮﻭﺍ َﻳﺎ َ ْ ِ‬ ‫ﻗﺎﻣﻮﺍ َ َ ٰ‬

‫ﮐﻠﻤﺘﻲ ِﻓﻲ َ ْ ِ َ ِ‬ ‫ﭐﺭﺗﻔﺎﻉ َ ِ َ ِ‬ ‫ﺑﻴﻦ َ ْ ِ‬ ‫ﺍﻭﻟ‪‬ﮏ‬ ‫ﻣﻤﻠﮑﺘﻲ ُ َ ‪َ ‬‬ ‫َْ َ‬ ‫ﺧﻠﻘﻲ َﻭ ْ ِ َ ِ‬ ‫ﻣﺼﺎﺑﻴﺢ ِ َ َ ِ‬ ‫ﺳﻤﺎء ِ َ َ ِ‬ ‫ﻟﻠﺨﻼ‪‬ﻖ‬ ‫ﻫﺪﺍﻳﺘﻲ ِ ْ َ َ ‪ِ ‬‬ ‫َْ ُ ُ‬ ‫ﻋﻨﺎﻳﺘﻲ َﻭ َ َ ِ ْ ُ‬ ‫ﺍﻧﺠﻢ َ َ‬

‫ﺍﺟﻤﻌﻴﻦ " ‪ ) .‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ‪( K ١١٧‬‬ ‫َ ْ َِ ْ َ‬

‫* ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﺿﻴﺢ ﮐﻠﻤﮥ ﻋﻠﻤﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪ " :‬ﻋﻠﻤﺎء ﺩﺭ ﺍﻳﻦ ﮐﻮﺭ‬ ‫ّ‬ ‫ﻣﺒﻠﻐﻴﻦ ﻭ ﻧﺎﺷﺮﻳﻦ ﺍﻣﺮ ﮐﻪ ﺩﺭ‬ ‫ﻣﻘﺪﺱ ﺩﺭ ﻳﮏ ﻣﻘﺎﻡ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍ‪ ‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ّ‬ ‫ّ‬

‫ﺍﻭﻟﻰ ﺭﺍﺩﺭ ﺗﺒﻠﻴﻎ ﺣﺎﺋﺰ " ‪.‬‬ ‫ﺳﻠﮏ ﺍﻳﺎﺩﻯ ﻧﺒﺎﺷﻨﺪ ﻭﻟﻰ ﺭﺗﺒﮥ‬ ‫ٰ‬

‫) ﺹ ‪ ٢٥٢‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " - ٣‬ﻳﺎ ﺣﺰﺏ ﺍ‪ ‬ﻋﻠﻤﺎﻯ ﺭﺍﺷﺪﻳﻦ ﮐﻪ ﺑﻬﺪﺍﻳﺖ ﻋﺒﺎﺩ ﻣﺸﻐﻮﻟﻨﺪ ﻭ ﺍﺯ‬

‫ﺍﻣﺎﺭﻩ ﻣﺼﻮﻥ ﻭ ﻣﺤﻔﻮﻅ ‪ ،‬ﺍﻳﺸﺎﻥ ﺍﺯ ﺍﻧﺠﻢ ﺳﻤﺎء ﻋﺮﻓﺎﻥ ﻧﺰﺩ‬ ‫ﻭﺳﺎﻭﺱ ﻧﻔﺲ ّ‬ ‫ﻣﻘﺼﻮﺩ ﻋﺎﻟﻤﻴﺎﻥ ﻣﺤﺴﻮﺏ ‪ .‬ﺍﺣﺘﺮﺍﻡ ﺍﻳﺸﺎﻥ ﻻﺯﻡ ‪ .‬ﺍﻳﺸﺎﻧﻨﺪ ﻋﻴﻮﻥ ﺟﺎﺭﻳﻪ ﻭ‬

‫ﺍﻟﻬﻴﻪ ﻭ ﺑﺤﻮﺭ ﺣﮑﻤﺖ‬ ‫ﺍﻧﺠﻢ ُﻣﻀﻴﺌﻪ ﻭ ﺍﺛﻤﺎﺭ ﺳﺪﺭﮤ ﻣﺒﺎﺭﮐﻪ ﻭ ﺁﺛﺎﺭ ﻗﺪﺭﺕ ّ‬ ‫ﺻﻤﺪﺍﻧﻴﻪ " ‪.‬‬ ‫ّ‬

‫) ﻟﻮﺡ ﺩﻧﻴﺎ ‪ -‬ﺹ ‪ ٥٥‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ (‬

‫ﺹ ‪٢١‬‬

‫‪ " - ٤‬ﺣﮑﻴﻢ ﺩﺍﻧﺎ ﻭ ﻋﺎﻟﻢ ﺑﻴﻨﺎ ﺩﻭ ﺑﺼﺮﻧﺪ ﺍﺯ ﺑﺮﺍﻯ ﻫﻴﮑﻞ ﻋﺎﻟﻢ ‪.‬‬

‫ﮐﺒﺮﻯ ﻣﺤﺮﻭﻡ ﻧﻤﺎﻧﺪ ﻭ ﻣﻤﻨﻮﻉ ﻧﺸﻮﺩ " ‪.‬‬ ‫ﺍﻥ َﺷﺎ‪ ‬ﺍ‪ ‬ﺍﺭﺽ ﺍﺯ ﺍﻳﻦ ﺩﻭ‬ ‫ِ ْ‬ ‫ّ‬ ‫ﻋﻄﻴﮥ ُ ٰ‬ ‫) ﺹ ‪ ٢٤‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫‪ " - ٥‬ﻧﻔﻮﺳﻰ ﮐﻪ ِ َ ِ ِ‬ ‫ﻟﻮﺟﻪ ﭐ‪ ‬ﺑﺮ ﺧﺪﻣﺖ ﺍﻣﺮ ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ ﺍﻳﺸﺎﻥ‬ ‫ﮐﻞ ﺍﻃﺎﻋﺖ ﻻﺯﻡ " ‪.‬‬ ‫ُﻣﻠﻬﻤﻨﺪ ﺑﺎﻟﻬﺎﻣﺎﺕ ﻏﻴﺒﻰ ﺍﻟﻬﻲ ﺑﺮ ّ‬

‫) ﺹ ‪ ٢٨٤‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻣﺰﻳﻦ ﺍﻧﺪ ﺍﻳﺸﺎﻥ‬ ‫‪ " - ٦‬ﻋﻠﻤﺎﺋﻰ ﮐﻪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺑﻄﺮﺍﺯ ﻋﻠﻢ ﻭ ﺍﺧﻼﻕ ّ‬

‫ﻋﺎﻟﻢ ﻭ ﻣﺎﻧﻨﺪ ﺑﺼﺮﻧﺪ ﺍﺯ ﺑﺮﺍﻯ ُﺍﻣﻢ ‪ .‬ﻻﺯﺍﻝ‬ ‫ﺑﻤﺜﺎﺑﮥ ﺭﺃﺱ ﺍﻧﺪ ﺍﺯ ﺑﺮﺍﻯ ﻫﻴﮑﻞ َ‬

‫ﻣﻘﺪﺳﻪ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ " ‪.‬‬ ‫ﻫﺪﺍﻳﺖ ﻋﺒﺎﺩ ﺑﺂﻥ ﻧﻔﻮﺱ ّ‬

‫) ﺹ ‪ ٣٢٢‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﺒﻠﻐﻴﻦ‬ ‫ﻣﺆﻳﺪ ﺍﺳﺖ ﻭ ّ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺍﻟﻴﻮﻡ ﻫﺮ ﻧﻔﺲ ّ‬ ‫ﻣﺒﻠﻐﻰ ّ‬ ‫‪ " - ١‬ﺍﻯ ّ‬

‫ﺍﺣﺒﺎﻯ‬ ‫ﻣﻘﺮﺏ ﺩﺭﮔﺎﻩ ﮐﺒﺮﻳﺎ ﻭ ﻣﺴﺘﻤﺪ ﺍﺯ ﻣﻠﮑﻮﺕ‬ ‫ﺍﺑﻬﻰ ﻟﻬﺬﺍ ﺑﺎﻳﺪ ّ‬ ‫ﺍﻭﻝ ّ‬ ‫ﺻﻒ ّ‬ ‫ٰ‬

‫ﻣﺠﺮﻯ ﺩﺍﺭﻧﺪ ﻭ‬ ‫ﻣﺒﻠﻐﻴﻦ‬ ‫ﺍﻟﻬﻰ ﻧﻬﺎﻳﺖ‬ ‫ﺣﻖ ّ‬ ‫ﻣﺤﺒﺖ ﻭ ﺍﺣﺘﺮﺍﻡ ﻭ ﺭﻋﺎﻳﺖ ﺭﺍ ﺩﺭ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﺩﺭ ﻫﺮ ﺟﺎ ﻭﺍﺭﺩ ﮔﺮﺩﻧﺪ ﺳﺮﻭﺭ ﻭ ﺣﺒﻮﺭ ﺣﺼﻮﻝ ﻳﺎﺑﺪ " ‪.‬‬

‫) ﺹ ‪ ٢٨٨‬ﺝ ‪ ٥‬ﻣﻠﺌﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫*****‬ ‫ﺹ ‪٢٢‬‬

‫" ﺍﺣﺘﺮﺍﻡ ﻭ ﺧﺪﻣﺖ ﺑﻪ ﻭﺍﻟﺪﻳﻦ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺡ ﺧﻄﺎﺏ ﺑﺠﻨﺎﺏ ﺍﺷﺮﻑ ﺯﻧﺠﺎﻧﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺗﻌﺒﺪﻭﺍ ِ ‪‬ﺍﻻ‬ ‫ﭐﻟﮑﺘﺎﺏ ِ َ ْ‬ ‫ﻭﺻﻴﻨﺎﮐﻢ ِﻓﻰ ْ ِ َ ِ‬ ‫ﺑﺎﻥ َﻻ َ ْ ُ ُ ْ‬ ‫ﺍﻧﺎ َ ‪ْ ُ َ ْ ‬‬ ‫‪ ِ "-١‬‬

‫ﭐﻟﺤﻖ َﻭ ُ ِ‬ ‫ﻗﻀﻰ‬ ‫ﮐﺬﻟﮏ َ َ‬ ‫ﺍﺣﺴﺎﻧﴼ َ َ ِ َ‬ ‫ﭐ‪َ َ‬ﻭ ِ ْ َ ِ َ ْ ِ‬ ‫ﻗﺎﻝ ْ َ ‪‬‬ ‫ﺑﭑﻟﻮﺍﻟﺪﻳﻦ َ ْ َ‬ ‫َ‬ ‫ﻋﺰﺯﻭﺍ‬ ‫ﻟﺪﻥ َ ِ ْ ٍ‬ ‫ﺣﮑﻴﻢ ُ ْ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﻗﻮﻡ َ ‪ْ ُ ‬‬ ‫ﻗﻞ َﻳﺎ َ ْ‬ ‫ﭐﻟﺤﮑﻢ ِ ْ‬ ‫ْ ْ ُ‬ ‫ﻋﺰﻳﺰ َ ِ ْ ٍ‬

‫ﻋﻠﻴﮑﻢ‬ ‫ﺑﺬﻟﮏ ُ ْ َ ُ‬ ‫ﻭﻗﺮﻭﻫﻤﺎ َﻭ ِ َ ِ َ‬ ‫ﭐﻟﺨﻴﺮ َ َ ْ ُ ْ‬ ‫َ​َ​َْ ُ ْ‬ ‫ﻳﻨﺰﻝ ْ َ ْ ُ‬ ‫ﺍﺑﻮﻳﮑﻢ َﻭ َ ‪َ ُ ْ ُ ‬‬

‫ِ‬ ‫ِﻣﻦ ﺳﺤﺎﺏ‬ ‫ﭐﻟﻌﻈﻴﻢ " ‪.‬‬ ‫ﺭﺣﻤﺔ ﺭﺑﮑﻢ ْ‬ ‫ﭐﻟﻌﻠﻰ ْ َ ِ ْ ِ‬ ‫ْ َ َ ِ َ َ َ‪ َ ُ ُ ‬‬ ‫) ﺹ ‪ ٢٢٥‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ﺑﻌﺪ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺁﺑﺎ‪‬ﮑﻢ َﻭ‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﺗﺮﺗﮑﺒﻮﺍ َﻣﺎ َ ْ َ ُ‬ ‫ﻳﺤﺰﻥ ِ ِﺑﻪ َ ‪ْ ُ ‬‬ ‫ﺍﻥ َ ْ َ ِ ُ ْ‬ ‫‪ْ ُ  ِ "-٢‬‬ ‫ﮑﻢ َ ِ‬ ‫ﻟﺴﺒﻴﻞ‬ ‫ﺍﻧﻪ َ َ ِ ْ ٌ‬ ‫ﺳﺒﻴﻞ ْ َ ‪‬‬ ‫ﭐﺳﻠﮑﻮﺍ َ ِ ْ َ‬ ‫ﺍﻥ ْ ُ ُ ْ‬ ‫ﺍﻣﻬﺎﺗ ُ ْ‬ ‫ُ‪ُ َ‬‬ ‫ﭐﻟﺤﻖ َﻭ ِ ‪ُ ‬‬

‫ﺧﺪﻣﺘﻲ َﻭ ِ ْ َ ِ‬ ‫ﺍﺣﺪ ِﻓﻰ ِ ْ َ ِ‬ ‫ﺧﺪﻣﺔ‬ ‫ﻳﺨﻴﺮﮐﻢ َ َ ٌ‬ ‫ﻣﺴﺘﻘﻴﻢ َﻭ َ ْ‬ ‫ﺍﻥ ُ َ ‪ُ ْ ‬‬ ‫ُ ْ َِ ْ ٌ‬ ‫ْ‬

‫ﺍﻣﻬﺎﺗﮑﻢ َ ِ‬ ‫ﺛﻢ‬ ‫ﺧﺪﻣﺘﻬﻢ ُ ‪‬‬ ‫ﭐﺧﺘﺎﺭﻭﺍ ِ ْ َ َ ُ ْ‬ ‫ﺍﻥ ْ َ ُ ْ‬ ‫ﺁﺑﺎ‪‬ﮑﻢ َﻭ ُ ‪ْ ُ ِ َ ‬‬ ‫َ ‪ْ ُ ‬‬

‫ﺳﺒﻴﻼ‪. "...‬‬ ‫ﺑﻬﺎ ِ َﺍﻟﻰ َ ِ ْ ً‬ ‫‪ْ ُ ِ ‬‬ ‫ﭐﺗﺨﺬﻭﺍ ِ َ‬ ‫‪‬‬ ‫) ﺹ ‪ ٢٢٥‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬ ‫ﻭ ﺩﺭ ﻟﻮﺣﻰ ﻣﻨﻴﻊ ﺧﻄﺎﺏ ﺑﺠﻨﺎﺏ ﻋﺒﺪﺍﻟﺤﻤﻴﺪ ﻧﻴﺸﺎﺑﻮﺭﻯ ﺭﺍﺟﻊ ﺑﻔﺮﺯﻧﺪ‬

‫ﺍﻟﺸﻬﺪﺍء ‪ ،‬ﮐﻪ ﺷﺎﻳﺪ ﻗﺒﻞ ﺍﺯ ﺍﻳﻤﺎﻥ ‪ ،‬ﺣﺮﻣﺖ ﭘﺪﺭ ﺭﺍ‬ ‫ﺷﻬﻴﺪﺵ ﺟﻨﺎﺏ ﺑﺪﻳﻊ ّ‬ ‫ﻣﻠﻘﺐ ﺑﻔﺨﺮ ّ‬

‫ﮐﻪ ﺑﺎﺑﻰ ﺷﺪﻩ ﺑﻮﺩ ﮐﻤﺎ ﻳﻨﺒﻐﻰ ﻣﻠﺤﻮﻅ ﻧﻨﻤﻮﺩﻩ ﺑﻮﺩ ‪ ،‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﭐﺭﺽ ‪.‬‬ ‫ﻣﺘﮏ‬ ‫ﻣﻨﻪ ِﻓﻲ ِ ْ‬ ‫ﺧﺪ َ ِ َ‬ ‫ﺛﻢ ْ ِ‬ ‫ﻋﻨﻪ ُ ‪‬‬ ‫‪َْ "-٣‬‬ ‫ﻓﭑﻋﻒ َ ْ ُ‬ ‫ﺷﻰٴٌ َ ْ ُ‬ ‫ﻓﺎﺕ ِ ْ ُ‬ ‫ﻟﻮ َ َ‬ ‫َ ْ‬ ‫ﭐﻟﻌﺰﻳﺰ‬ ‫ﺳﻠﻄﺎﻥ ْ َ ْ ِ‬ ‫ﻳﺄﻣﺮﮎ ُ ْ َ ُ‬ ‫ﮐﺪﻟﮏ َ ُ َ‬ ‫َ​َِ َ‬ ‫ﭐﻻﻣﺮ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ ُ َ‬ ‫ﻫﻮ ْ َ ِ ْ ُ‬

‫ﺧﺪﻣﺔ َ ِ ْ ِ‬ ‫ﮐﺘﺒﻨﺎ ِ ُ ‪‬‬ ‫ﮐﺬﻟﮏ‬ ‫ﺍﺑﻴﻪ َ َ ِ َ‬ ‫ﭐﺑﻦ ِ ْ َ َ‬ ‫ﻟﮑﻞ ْ ٍ‬ ‫ﭐﻟﻌﻼﻡ ‪ ِ .‬‬ ‫َْ‪ُ ‬‬ ‫ﺍﻧﺎ َ َ ْ َ‬

‫ﭐﻟﮑﺘﺎﺏ ‪ ) .‬ﺹ ‪ ٤١٤‬ﻟﺌﺎﻟﻰ ﺩﺭﺧﺸﺎﻥ (‬ ‫ﭐﻻﻣﺮ ِﻓﻲ ِ َ ِ‬ ‫ﻗﺪﺭﻧﺎ ْ َ ْ َ‬ ‫َ ‪َْ ‬‬

‫ﺹ ‪٢٣‬‬

‫ﻋﺰ ﻣﺮﺍﻋﺎﺕ ﺣﻘﻮﻕ‬ ‫ﮐﻞ ﺑﻌﺪ ﺍﺯ ﺗﻮﺣﻴﺪ ﺑﺎﺭﻯ َ ‪‬‬ ‫‪ " - ٤‬ﺍﻋﻈﻢ ﺍﺯ ّ‬ ‫ﺟﻞ ﻭ َ ‪‬‬ ‫) ﺹ ‪ ٥٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻭﺍﻟﺪﻳﻦ ﺍﺳﺖ " ‪.‬‬

‫‪ " - ٥‬ﺫﮐﺮ ﻭﺍﻟﺪ ﻧﻤﻮﺩﻯ ﺍﻣﺮﻭﺯ ﺟﻤﻴﻊ ﻧﺴﺒﺘﻬﺎ ﻣﻨﻘﻄﻊ ﺍﺳﺖ ِﺍﻥ ﺷﺎء ﺍ‪‬‬

‫ﻣﺤﺒﺖ ﺭﻓﺘﺎﺭ‬ ‫ﺑﺤﻖ ﺷﻮﺩ ﻭﻟﮑﻦ ﺑﺎﻳﺪ ﺑﺎ ﭘﺪﺭ ﺑﮑﻤﺎﻝ‬ ‫ﺟﻬﺪ ﻧﻤﺎﺋﻰ ﺗﺎ ﻧﺴﺒﺘﺖ‬ ‫ّ‬ ‫ّ‬

‫ﻋﻠﺖ ُﺣﺰﻥ ﺍﻭ ﺍﺭﺗﮑﺎﺏ ﺁﻥ‬ ‫ﺿﺮ ﺍﻣﺮ ﺍﻭﺳﺖ ﻭ ﻳﺎ ّ‬ ‫ﻧﻤﺎﺋﻰ ‪ .‬ﺍﻣﺮﻯ ﮐﻪ ﺳﺒﺐ ُ ّ‬ ‫ﻣﺤﺒﻮﺏ ﻧﻪ " ‪.‬‬

‫***‬

‫) ﺹ ‪ ٥٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺄ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﺸﻘﺖ ﺑﺠﻬﺖ ﺍﻭﻻﺩ ﮐﺸﻨﺪ ﻭ‬ ‫‪ " - ١‬ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻧﻬﺎﻳﺖ ﺗﻌﺐ ﻭ‬ ‫ّ‬

‫ﺑﺴﻦ ﺭﺷﺪ ﺭﺳﻨﺪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺑﺠﻬﺎﻥ ﺩﻳﮕﺮ ﺷﺘﺎﺑﻨﺪ ‪ .‬ﻧﺎﺩﺭﴽ ﻭﺍﻗﻊ‬ ‫ﺍﮐﺜﺮ ﭼﻮﻥ‬ ‫ّ‬

‫ﻣﺸﻘﺎﺕ ﻭ ﺯﺣﻤﺎﺕ ﺧﻮﻳﺶ ﺩﺭ ﺩﻧﻴﺎ ﻣﮑﺎﻓﺎﺕ ﺍﺯ‬ ‫ﮐﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ّ‬

‫ﻣﺸﻘﺎﺕ ﻭ ﺯﺣﻤﺎﺕ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ‬ ‫ﺍﻭﻻﺩ ﺑﻴﻨﻨﺪ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺍﻭﻻﺩ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ّ‬

‫ﻣﺜﻼ ﺷﻤﺎ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ﻣﺒﺮﺍﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﻃﻠﺐ ﻋﻔﻮ ﻭ ﻏﻔﺮﺍﻥ ﮐﻨﻨﺪ ‪.‬‬ ‫ً‬ ‫ﺧﻴﺮﺍﺕ ﻭ ّ‬ ‫ﻣﺤﺒﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﭘﺪﺭ ﺑﺎﻳﺪ ﺑﺠﻬﺖ ﺍﻭ ﺍﻧﻔﺎﻕ ﺑﺮ ﻓﻘﺮﺍء ﻧﻤﺎﺋﻴﺪ ﻭ ﺩﺭ ﮐﻤﺎﻝ‬ ‫ّ‬

‫ﮐﺒﺮﻯ ﺧﻮﺍﻫﻴﺪ " ‪.‬‬ ‫ﺗﻀﺮﻉ ﻭ ﺍﺑﺘﻬﺎﻝ ﻃﻠﺐ ﻋﻔﻮ ﻭ ﻏﻔﺮﺍﻥ ﮐﻨﻴﺪ ﻭ ﺭﺣﻤﺖ‬ ‫ّ‬ ‫ٰ‬

‫) ﺍﺯ ﻣﺒﺤﺚ ‪ ٦٢‬ﺻﻔﺤﮥ ‪ ١٧٥‬ﻣﻔﺎﻭﺿﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺍﺣﺪﻳﺖ ﺍﺳﺖ "‬ ‫‪ " - ٢‬ﺣﻘﻮﻕ ﭘﺪﺭ ﻭﻣﺎﺩﺭ ﻣﻘﺎﺭﻥ ﺣﻘﻮﻕ ﺣﻀﺮﺕ‬ ‫ّ‬

‫) ﺹ ‪ ١٢٦‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺹ ‪٢٤‬‬

‫‪ " - ٣‬ﺍﻯ ﺩﺧﺘﺮ ﻣﻠﮑﻮﺕ ﻧﺎﻣﻪ ﻫﺎﻳﺖ ﺭﺳﻴﺪ ﻭ ﺍﺯ ﻣﻀﻤﻮﻥ ﻣﻌﻠﻮﻡ‬

‫ﮔﺮﺩﻳﺪ ﮐﻪ ﻭﺍﻟﺪﮤ ﻣﺤﺘﺮﻣﻪ ﺍﺕ ﺻﻌﻮﺩ ﺑﺠﻬﺎﻥ ﭘﻨﻬﺎﻥ ﻧﻤﻮﺩﻩ ﻭ ﺗﻨﻬﺎ ﻣﺎﻧﺪﻩ ﺍﻯ ﻭ‬

‫ﻣﺘﺤﻴﺮﻯ ﮐﻪ ﺑﮑﺪﺍﻡ‬ ‫ﺁﺭﺯﻭﻳﺖ ﺧﺪﻣﺖ ﭘﺪﺭ ﻋﺰﻳﺰ ﺍﺳﺖ ﻭ ﺧﺪﻣﺖ ﺑﻤﻠﮑﻮﺕ ﺍ‪. ‬‬ ‫ّ‬

‫ﺍﻟﺒﺘﻪ ﺑﺨﺪﻣﺖ ﭘﺪﺭﺕ ﭘﺮﺩﺍﺯ ﻭ ﺩﺭ ﺍﻳﻦ ﺿﻤﻦ ﻫﺮ ﻭﻗﺖ ﻓﺮﺻﺖ‬ ‫ﭘﺮﺩﺍﺯﻯ ‪ّ .‬‬

‫ﻳﺎﻓﺘﻰ ﺑﻨﺸﺮ ﻧﻔﺤﺎﺕ ﺍ‪ ‬ﻣﺸﻐﻮﻝ ﺷﻮ " ) ﺹ ‪ ١٣٦‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ (‬ ‫‪ " - ٤‬ﭘﺴﺮ ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﻣﻬﺮ ﭘﺮﻭﺭ ﺑﺎﺷﺪ ﻭ ﺍﺑﻮﻳﻦ ﺭﺍ ﭘﺮﺳﺘﺶ ﻧﻤﺎﻳﺪ "‬ ‫) ﺹ ‪ ٥٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٥‬ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺭﺍ ﺍﻃﺎﻋﺖ ﮐﻨﻴﺪ ﮐﻪ ﺍﺯ ﺷﻤﺎ ﺭﺍﺿﻰ ﺑﺎﺷﻨﺪ ﺗﺎ‬

‫ﺧﺪﺍ ﺍﺯ ﺷﻤﺎ ﺭﺍﺿﻰ ﺷﻮﺩ " ‪.‬‬

‫ﺹ ‪٢٥‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٣٨٩‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫" ﺍﺩﺏ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﭐﻻﺩﺍﺏ َﻭ ْ َ ْ َ ِ‬ ‫ﭐﻻﺧﻼﻕ‬ ‫ﺗﺰﻳﻦ ِ ِ َ ِ‬ ‫ﺑﻄﺮﺍﺯ ْ ٓ َ ِ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﻟﻤﻦ َ َ ‪َ ‬‬ ‫‪ٰ َ ْ ُ "-١‬‬

‫ﭐﻟﻤﺒﻴﻦ " ‪.‬‬ ‫ﭐﻟﻮﺍﺿﺢ ْ ُ ِ ْ ِ‬ ‫ﻧﺼﺮﺭﺑﻪ ِﺑﭑ ْ َ َ ِ‬ ‫ﺍﻧﻪ ِ ‪ْ ‬‬ ‫ﻣﻤﻦ َ َ َ َ ‪ُ ‬‬ ‫ِ ‪ُ‬‬ ‫ﻟﻌﻤﻞ ْ َ‬ ‫ِ‬ ‫) ‪( K ١٥٩‬‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﻧﺎﭘﻠﺌﻮﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻟﻤﻘﺮﺑﻴﻦ‬ ‫ﺟﻌﻠﻨﺎﻩ َ ِ ‪َ ‬‬ ‫‪ ِ -٢‬‬ ‫ﭐﻻﺩﺏ ﻭ َ َ ْ َ ُ‬ ‫ﺳﺠﻴﺔ ْ ُ َ ‪َ ْ ِ ‬‬ ‫ﺍﻧﺎ َ ْ َ ْ َ‬ ‫ﺍﺧﺘﺮﻧﺎ ْ َ َ َ‬ ‫ﻣﻦ ُ ‪‬‬ ‫ﻃﻮﺑﻰ‬ ‫ﺻﻐﻴﺮ ﻭ ٍ‬ ‫ﮐﻞ َ ِ ْ ٍ‬ ‫ﭐﻟﻨﻔﻮﺱ ِ ْ‬ ‫ﺛﻮﺏ ُ َ ِ ُ‬ ‫ِ ‪ُ‬‬ ‫ﻳﻮﺍﻓﻖ ‪َ ْ ُ ‬‬ ‫ﺍﻧﻪ َ ْ ٌ‬ ‫ﮐﺒﻴﺮ ُ ْ َ ٰ‬ ‫ﻃﺮﺍﺯ َ ُ َ ِ ِ‬ ‫ﻣﻦ‬ ‫ﻫﻴﮑﻠﻪ َﻭ َ ْ ٌ‬ ‫ﻟﻤﻦ ُ ِ َ‬ ‫ﻣﺤﺮﻭﻣﴼ ِ ْ‬ ‫ﺟﻌﻞ َ ْ ُ ْ‬ ‫ﻭﻳﻞ ِ َ ْ‬ ‫ِ َ ْ‬ ‫ﻟﻤﻦ َ َ َ ُ‬ ‫ﺟﻌﻠﻪ ِ َ َ‬

‫ﭐﻟﻌﻈﻴﻢ " ‪ ) .‬ﺹ ‪ ١٠٢‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬ ‫َ َ‬ ‫ﻫﺬﺍ ْ َ ْ ِ‬ ‫ﭐﻟﻔﻀﻞ ْ َ ِ ْ ِ‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﺭﺋﻴﺲ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪ ) :‬ﺹ ‪ ٢٤٣‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬ ‫ﻋﺒﺎﺩﻧﺎ‬ ‫ﺯﻳﻨﺎ َ َ ِ َ‬ ‫ﺍﻻﺩﺏ َ ِ ُ ِ‬ ‫ﻗﻤﻴﺼﻰ ِ ِﺑﻪ َ ‪ ‬‬ ‫ﻫﻴﺎﮐﻞ ِ َ ِ َ‬ ‫‪ُ َ َ َْ "-٣‬‬

‫ﭐﻟﻤﻘﺮﺑﻴﻦ " ‪.‬‬ ‫ْ ُ َ ‪َ ْ ِ‬‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﺩﻧﻴﺎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻭﺻﻴﺖ ﻣﻴﻨﻤﺎﻳﻢ ﻭ ﺍﻭﺳﺖ ﺩﺭ ﻣﻘﺎﻡ‬ ‫ﺣﺰﺏ ﺍ‪ ‬ﺷﻤﺎ ﺭﺍ ﺑﺎﺩﺏ‬ ‫ّ‬ ‫‪َ " - ٤‬ﻳﺎ ِ ْ َ‬

‫ﻣﻨﻮﺭ ﻭ ِ‬ ‫ﺑﻄﺮﺍﺯ ﺭﺍﺳﺘﻰ‬ ‫ﺳﻴﺪ ﺍﺧﻼﻕ ‪.‬‬ ‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﮐﻪ ﺑﻨﻮﺭ ﺍﺩﺏ ّ‬ ‫ﺍﻭﻝ ّ‬ ‫ّ‬ ‫ٰ‬

‫ﻣﺰﻳﻦ ﮔﺸﺖ ‪ .‬ﺩﺍﺭﺍﻯ ﺍﺩﺏ ﺩﺍﺭﺍﻯ ﻣﻘﺎﻡ ﺑﺰﺭﮒ ﺍﺳﺖ ﺍﻣﻴﺪ ﺁﻧﮑﻪ ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﻭ‬ ‫ّ‬

‫ﻣﺘﺸﺒﺚ ﻭ ﺑﺂﻥ ﻧﺎﻇﺮ ﺑﺎﺷﻴﻢ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﻣﺘﻤﺴﮏ ﻭ ﺑﺂﻥ‬ ‫ﮐﻞ ﺑﺂﻥ ﻓﺎﺋﺰ ﻭ ﺑﺂﻥ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺣﮑﻢ ﻣﺤﮑﻢ ﮐﻪ ﺍﺯ ﻗﻠﻢ ﺍﺳﻢ ﺍﻋﻈﻢ ﺟﺎﺭﻯ ﻭ ﻧﺎﺯﻝ ﮔﺸﺘﻪ " ‪.‬‬

‫ﺍﺑﻬﻰ (‬ ‫) ﺹ ‪ ٤٩‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬

‫ﺹ ‪٢٦‬‬

‫ﺍﻻﺩﺏ ﻭ ِ‬ ‫ِ‬ ‫ﭐﻻﻧﺼﺎﻑ "‪.‬‬ ‫‪َ " -٥‬ﺍﻥ َ ِ‬ ‫َ ُ‬ ‫ﺯﻳﻨﻮﺍ َ‬ ‫ﺍﺟﺴﺎﺩﮐﻢ ِ ِﺑﺮﺩﺍء ٔ َ ِ‬ ‫ﻳﺎﺍﺣﺒﺎﺋﻰ َ ّ‬

‫)ﺹ ‪٤٥‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫‪" -٦‬ﺑﮕﻮ ﺍﻯ ﻗﻮﻡ ﻃﺮﺍﺯ ﺍﻭﻝ ﺍﺯ ﺑﺮﺍﻯ ﻫﻴﮑﻞ ﺍﻧﺴﺎﻧﻰ ﺍﺩﺏ ﺍﺳﺖ‬

‫ﺍﻟﻐﺎﻓﻠﻴﻦ "‪) .‬ﺹ ‪ ٥٢‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬ ‫ﻣﻦ‬ ‫َ ‪‬‬ ‫ِ َ‬ ‫ﻻﺗﮑﻮﻧﻮﺍ ِ َ‬ ‫ﺗﻤﺴﮑﻮﺍ ِ ِﺑﻪ ﻭ َ‬

‫ﺳﺠﻴﻪ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﻋﻨﺪﺍ‪ ‬ﻣﻘﺒﻮﻝ ﺍﺯ ﺣﻖ ﺑﻄﻠﺒﻴﺪ‬ ‫‪ " -٧‬ﺍﺩﺏ ﺍﺯ‬ ‫ّ‬

‫ﺍﻧﻪ‬ ‫ﺍﻟﻤﺠﻴﺐ "‪.‬‬ ‫ّ ِ ُ‬ ‫ﻋﺒﺎﺩ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻃﺮﺍﺯ ﻣﺒﺎﺭﮎ ﻣﻨﻴﺮ ﻣﺤﺮﻭﻡ ﻧﻔﺮﻣﺎﻳﺪ ِ ‪ُ ‬‬ ‫ﻫﻮﺍﻟﺴﺎﻣﻊ ُ ِ ُ‬ ‫)ﺹ ‪ ٤٦‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫‪" -٨‬ﺍﺩﺏ ﺍﺯ ﺳﺠﻴﻪ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﺑﻪ ﺍﻭ ﺍﺯ ﺩﻭﻧﺶ ﻣﻤﺘﺎﺯ ﻭﻫﺮ‬

‫ﻧﻔﺴﻴﮑﻪ ﺑﺎﻭ ﻓﺎﺋﺰ ﻧﺸﺪﻩ ﺍﻟﺒﺘﻪ ﻋﺪﻣﺶ ﺑﺮ ﻭﺟﻮﺩﺵ ﺭﺟﺤﺎﻥ ﺩﺍﺷﺘﻪ ﻭ ﺩﺍﺭﺩ"‪.‬‬

‫)ﺹ ‪ ٤٧‬ﻓﻔﻀﺎﺋﻞ ﺍﺧﻼﻕ ﺑﻨﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﺑﺪﻳﻊ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫" ﺩﺭ ﺁﺩﺍﺏ ﻭ ﺍﺧﻼﻕ ﺑﻴﺶ ﺍﺯ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﺍﻫﺘﻤﺎﻡ ﻧﻤﺎﻳﻨﺪ ﺯﻳﺮﺍ ﺍﺩﺏ‬

‫ﻣﺮﺟﺢ ﺍﺳﺖ ‪." ...‬‬ ‫ﻭ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﺍﺧﻼﻕ ّ‬ ‫ّ‬ ‫******‬

‫ﺹ ‪٢٧‬‬

‫"ﺍﺯﺩﻭﺍﺝ "‬

‫)ﺹ ‪ ٤٨‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻋﻠﻴﮑﻢ ِ‬ ‫ﭐﻟﻨﮑﺎﺡ ‪"...‬‬ ‫ﮐﺘﺐ ﺍ‪ُ ُ َ َ ‬‬ ‫َ‬ ‫‪َ " -١‬ﻗﺪ َ َ َ‬

‫)‪(K ٦٣‬‬

‫ﻭ ﻧﻴﺰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺑﻴﻦ ِﻋﺒﺎﺩﻯ ﻫﺬﺍ ِﻣﻦ‬ ‫ﻟﻴﻈﻬﺮ ِ ُ‬ ‫ﺗﺰﻭﺟﻮﺍ َ‬ ‫ﻣﻨﮑﻢ َ ْ‬ ‫ﻣﻦ ْ ُ ُ‬ ‫‪ُ  َ َ " -٢‬‬ ‫ﻳﺬﮐﺮﻧﻰ َ ْ َ‬ ‫ﻳﺎﻗﻮﻡ َ َ َ‬ ‫ﻻﻧﻔﺴﮑﻢ ُ ِ‬ ‫ﺨﺬﻭﻩ ِ َ ُ ِ‬ ‫ﻣﻌﻴﻨﴼ"‪.‬‬ ‫ﻋﻠﻴﮑﻢ ﭐﺗ‪ُ ُ ِ ‬‬ ‫َﺍﻣﺮﻯ َ ُ ُ‬

‫)‪(K٦٣‬‬

‫ﻭ ﺩﺭﻟﻮﺡ ﻣﻠﮏ ﺑﺎﺭﻳﺲ )ﻧﺎﭘﻠﺌﻮﻥ ﺳﻮﻡ (ﺧﻄﺎﺏ ﺑﻪ ﭘﻴﺸﻮﺍﻳﺎﻥ ﻣﺬﻫﺒﻰ ﺷﺮﻳﻌﺖ‬ ‫ﺣﻀﺮﺕ ﺭﻭﺡ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﻨﻌﻨﺎﮐﻢ ﻋﻦ‬ ‫ﺑﻌﺪﮐﻢ َ ٌ‬ ‫ﺍﺣﺪ َ َ ُ‬ ‫ﻟﻴﻘﻮﻡ َ ْ َ ُ‬ ‫ﻣﻘﺎﻣﮑﻢ ِ ّ‬ ‫‪ َ َ " -٣‬‬ ‫ﺍﻧﺎ َ َ‬ ‫ﺗﺰﻭﺟﻮﺍ َ ُ َ‬

‫ﺍﺻﻮﻝ َﺍﻧ ُ ِ‬ ‫ِ َِ‬ ‫ﻔﺴﮑﻢ ﻭ‬ ‫ﺗﻈﻬﺮ ﺑﻪ‬ ‫َ‬ ‫ﺍﺍﺧﺬﺗﻢ ُ‬ ‫َُ‬ ‫ﺍﻟﺨﻴﺎﻧﺔ ﻻ َ ّ‬ ‫ﺍﻻﻣﺎﻧﺔ َ َ َ ْ ُ‬ ‫ﻋﻤﺎ َ َ ُ‬

‫ﺍﻟﺠﺎﻫﻠﻴﻦ‬ ‫ﻣﻦ‬ ‫َ‬ ‫ﺍﺻﻮﻝ ﺍ‪ُ َ ِ‬‬ ‫ﻧﺒﺬﺗﻢ ُ‬ ‫ﻭﺭﺍ‪‬ﮐﻢ ّ‬ ‫َ​َ ْ ُ‬ ‫ِ َ‬ ‫ﻻﺗﮑﻮﻧﻮﺍ ِ َ‬ ‫ﭐﺗﻘﻮﺍ ﺍ‪ َ‬ﻭ َ‬

‫ﺗﻈﻬﺮ ِ‬ ‫ِ‬ ‫ﺻﻔﺎﺗﻰ ﻭ َﺍﺳﻤﺎﺋﻰ‬ ‫ﻟﻮﻻ‬ ‫ﻳﺬﮐﺮﻧﻰ ﻓﻰ َ ْ‬ ‫‪َْ.‬‬ ‫ﮐﻴﻒ َ َ ُ‬ ‫ﺍﻻﻧﺴﺎﻥ َﻣﻦ َ ُ ُ‬ ‫ﺍﺭﺿﻰ ﻭ َ ْ َ‬ ‫ﺍﻥ‬ ‫ﻭﻻﺗﮑﻮﻧﻮﺍ ِﻣﻦ‬ ‫ﺍﻟﺮﺍﻗﺪﻳﻦ ‪ّ ِ .‬‬ ‫َ​َ ‪‬‬ ‫ﻣﻦ ّ ِ َ‬ ‫ﭐﺣﺘﺠﺒﻮﺍ ﻭ ﮐﺎﻧﻮﺍ ِ َ‬ ‫ﺍﻟﺬﻳﻦ َ َ‬ ‫َ‬ ‫ﺗﻔﮑﺮﻭﺍ َ‬

‫ﺭﺍﺳﻪ‬ ‫ّ‬ ‫ﺍﻭ َ َ َ‬ ‫ﻣﺎﺗﺰﻭﺝ ِﺍﻧ‪ُ ‬ﻪ ﻣﺎ َ َ َ‬ ‫ﻣﻘﺮﴽﻟﻴﺴﮑﻦ ﻓﻴﻪ َ ْ‬ ‫ﻳﻀﻊ َ ُ‬ ‫ﻭﺟﺪ َ َ ّ ِ َ ْ ُ َ‬ ‫ﺍﻟﺬﻯ َ َ ‪َ ‬‬

‫َ ِ‬ ‫ﺑﻤﺎﻋﺮﻓﺘﻢ ﻭ‬ ‫ﻧﻔﺴﻪ‬ ‫ﺑﻤﺎﺍﮐﺘﺴﺒﺖ َﺍﻳﺪﻯ‬ ‫ﺗﻘﺪﻳﺲ َ ْ‬ ‫َ​َُْ‬ ‫ﻟﻴﺲ َ ِ ُ‬ ‫ﺍﻟﺨﺎ‪‬ﻨﻴﻦ ‪َ َ .‬‬ ‫‪َ ‬‬ ‫ﻋﻠﻴﻪ ٰ َ َ َ‬

‫ﺑﻤﺎﻋﻨﺪﻧﺎ َ ِ‬ ‫ﺍﻟﺬﻯ‬ ‫ﭐﺳﺎﻟﻮﺍ ِ َﻟﺘﻌﺮﻓﻮﺍ‬ ‫ﻣﻦ‬ ‫ﻣﻘﺎﻣﻪ ّ‬ ‫ﺍﻻﻭﻫﺎﻡ َ ْ‬ ‫َ ُ‬ ‫ﺍﻥ َ‬ ‫ﺑﻞ ِ ِ َ‬ ‫َُ‬ ‫ﻋﻨﺪﮐﻢ ِ َ‬ ‫ِ‬

‫ﻋﻦ ُ ِ‬ ‫ﻋﻠﻰ‬ ‫ﻟﻠﻌﺎﺭﻓﻴﻦ "‪.‬‬ ‫ﻃﻮﺑﻰ‬ ‫ﺍﻻﺭﺽ ُﮐﻠ‪‬ﻬﺎ‬ ‫ﻣﻦ َ‬ ‫ﮐﺎﻥ ُ ّ‬ ‫َ‬ ‫ِ‬ ‫ﻇﻨﻮﻥ َ ْ‬ ‫ﻣﻘﺪﺳﴼ َ ْ‬ ‫َ‬ ‫ٰ‬ ‫)ﺹ ‪ ١٠٠-١‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺑﻤﻠﻮﮎ ( ﺹ ‪٢٨‬‬ ‫ﺹ ‪٢٨‬‬

‫ﺩﺭ ﺭﺳﺎﻟﻪ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬

‫ﻋﻠﻴﮑﻢ ِ‬ ‫ﭐﻟﻨﮑﺎﺡ ﺍﻳﻦ ﺣﮑﻢ ﻭﺍﺟﺐ ﺍﺳﺖ ﻳﺎﻧﻪ ؟‬ ‫ﮐﺘﺐ َ َ ُ‬ ‫‪" -٤‬ﺳﺆﺍﻝ ﺍﺯ ﺁﻳﻪ َ َ َ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻭﺍﺟﺐ ﻧﻪ "‪.‬‬

‫ﻭ ﺩﺭﻫﻤﻴﻦ ﺭﺳﺎﻟﻪ ﻣﺒﺎﺭﮐﻪ ‪:‬‬

‫‪" -٥‬ﺳﺆﺍﻝ ‪ :‬ﻗﺮﺍﻥ ﺑﺎﻣﺸﺮﮐﻴﻦ ﺟﺎﺋﺰ ﺍﺳﺖ ﻳﺎﻧﻪ ؟ ﺟﻮﺍﺏ ‪ :‬ﺍﺧﺬ ﻭ ﻋﻄﺎ‬ ‫ِ‬ ‫ﭐﻟﻔﻀﻞ ﻭ‬ ‫ﻋﻠﻰ َ ِ‬ ‫ﻋﺮﺵ َ ْ ِ‬ ‫ﻫﺮ ﺩﻭ ﺟﺎﺋﺰ ﻫﺬﺍ ٰ َ َ َ‬ ‫ﻣﺎﺣﮑﻢ ِ ِﺑﻪ ﺍ‪ٰ َ ْ ْ ِ‬‬ ‫ﺍﺫﭐﺳﺘﻮﻯ َ ٰ‬

‫****‬

‫ﭐﻟﮑﺮﻡ "‪.‬‬ ‫َ َ​َِ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺗﺄﻫﻞ ﺑﻤﻮﺟﺐ ﺷﺮﻳﻌﺖ ﺍ‪ ‬ﻻﺯﻡ ﺍﺳﺖ ﻟﻬﺬﺍ ﺧﻴﻠﻰ ﻣﺒﺎﺭﮎ ﺍﺳﺖ ﺩﺭ‬ ‫‪ّ " -١‬‬ ‫ﺟﻮﺍﻧﻰ ﻧﺘﺎﺋﺞ ﻭ ﺑﺮﮐﺎﺗﺶ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻭﻟﻰ ﺑﻌﺪﻫﺎ ﺍﻧﺴﺎﻥ ﻣﻴﺒﻴﻨﺪ ﻋﺎﺋﻠﻪ ﺍﻯ‬

‫ﺗﺄﻫﻞ ﺑﺮﺍﻯ‬ ‫ﺗﺸﮑﻴﻞ ﻧﻤﻮﺩﻩ ﺧﻴﻠﻰ‬ ‫ّ‬ ‫ﻣﺘﻠﺬﺫ ﻣﻴﺸﻮﺩ ﻭ ﻣﺤﻈﻮﻅ ‪ .‬ﺩﻳﮕﺮ ﺁﻧﮑﻪ ّ‬

‫ﺍﻧﺴﺎﻥ ﺣﺼﻨﻰ ﻣﻴﮕﺮﺩﺩ ﮐﻪ ﺍﺯ ﻫﻮﺱ ﻭ ﻫﻮﻯ ﻣﺼﻮﻥ ﻣﻴﻤﺎﻧﺪﻭ ﻣﺤﻔﻮﻅ"‪.‬‬ ‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٢٦٧‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪ " -٢‬ﺗﺎﺳﻴﺲ ﻋﺎﺋﻠﻪ ﺧﻴﻠﻰ ﻣﻬﻢ ﺍﺳﺖ ﺗﺎ ﺍﻧﺴﺎﻥ ﺟﻮﺍﻥ ﺍﺳﺖ ﺍﺯ ﻏﺮﻭﺭ‬

‫ﺟﻮﺍﻧﻰ ﻣﻠﺘﻔﺖ ﻧﻤﻴﺸﻮﺩ ﻭﻟﻰ ﭼﻮﻥ ﭘﻴﺮ ﺷﺪ ﺧﻴﻠﻰ ﺍﻓﺴﻮﺱ ﻣﻴﺨﻮﺭﺩ "‪.‬‬

‫)ﺹ ‪ ١٦١‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺗﺰﻭﺝ ‪ ،‬ﺑﻤﻮﺟﺐ ﺷﺮﻳﻌﺖ ﺍ‪ ‬ﺍﻭﻝ ﺑﺎﻳﺪ ﮐﻪ ﺷﻤﺎﻳﮑﻰ‬ ‫ﺍﻣﺎﻣﺴﺄﻟﻪ ّ‬ ‫‪ّ " -٣‬‬

‫ﺭﺍ ﺑﭙﺴﻨﺪﻳﺪ ﺑﻌﺪ ﺑﺮﺿﺎﻳﺖ ﭘﺪﺭ ﻭﻣﺎﺩﺭ ﻣﺮﻫﻮﻥ ‪ .‬ﻗﺒﻞ ﺍﺯ ﺍﻧﺘﺨﺎﺏ ﺷﻤﺎ ﺁﻧﺎﻥ‬ ‫ﺣﻖ ﻣﺪﺍﺧﻠﻪ ﻧﺪﺍﺭﻧﺪ"‪.‬‬

‫)ﺹ ‪ ١١٥‬ﺝ‪ ١‬ﻣﻨﺘﺨﺒﺎﺕ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺹ ‪٢٩‬‬

‫‪ " -٤‬ﺍﻯ ﭘﺴﺮ ﻣﻠﮑﻮﺕ ﺍﮔﺮ ﺍﺭﺍﺩﻩ ﺗﺰﻭﻳﺞ ﻧﻤﻮﺩﻯ ﺑﺎﻳﺪ ﻳﮏ ﺩﺧﺘﺮ‬

‫ﺑﻬﺎﺋﻰ ﮔﻴﺮﻯ ﮐﻪ ﻣﻮﻣﻦ ﻭ ﻣﻮﻗﻦ ﺑﺎﺷﺪ ﻭ ﺛﺎﺑﺖ ﻭ ﺭﺍﺳﺦ ﻭ ﺣﺎﺋﺰ ﮐﻤﺎﻻﺕ ﻣﺎﺩﻳﻪ‬

‫ﻣﻌﻨﻮﻳﻪ "‪.‬‬ ‫ﻭ‬ ‫ّ‬

‫)ﺹ ‪ ١٦٣‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫‪ " -١‬ﺩﺭ ﺧﺼﻮﺹ ﺍﻳﻨﮑﻪ ﺍﮔﺮ ﺯﻭﺟﻪ ﻣﺒﺘﻼ ﺑﻤﺮﺽ ﻏﻴﺮ ﻗﺎﺑﻞ ﺷﻔﺎ‬

‫ﺷﻮﺩ ﻭ ﺭﺍﺿﻰ ﺑﺎﺷﺪ ﮐﻪ ﺯﻭﺟﺶ ﺯﻭﺟﻪ ﺛﺎﻧﻰ ﺍﺧﺘﻴﺎﺭ ﻧﻤﺎﻳﺪ ﻓﺮﻣﻮﺩﻧﺪ ﺑﻨﻮﻳﺲ‬

‫ﻫﺮﮔﺎﻩ ﺯﻭﺟﻪ ﺑﻤﺮﺿﻰ ﻣﺒﺘﻼ ﮔﺮﺩﺩ ﻭ ﻣﻌﺎﻟﺠﻪ ﺗﺎﺛﻴﺮﻯ ﻧﺒﺤﺸﺪ ﺍﺧﺘﻴﺎﺭ ﺯﻭﺟﻪ‬ ‫ﺛﺎﻧﻰ ﺟﺎﺋﺰ ﻭﻟﻮ ﺁﻧﮑﻪ ﺯﻭﺟﻪ ﺭﺍﺿﻰ ﺑﺎﺯﺩﻭﺍﺝ ﺛﺎﻧﻰ ﺑﺎﺷﺪ"‪.‬‬

‫)ﺹ ‪ ٢٤٥‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢-٤٨‬‬

‫‪ " -٢‬ﺑﺪﻭﻥ ﺗﺮﺩﻳﺪ ﻋﻮﺍﻣﻞ ﺍﻗﺘﺼﺎﺩﻯ ﺍﻏﻠﺐ ﺩﺭ ﺭﺍﻩ ﺍﺯﺩﻭﺍﺝ ﺟﻮﺍﻧﺎﻥ‬

‫ﻣﺸﮑﻼﺗﻰ ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨﺪ ﻭﻟﻰ ﺩﺭ ﺑﻴﺸﺘﺮ ﻣﻮﺍﺭﺩ ﺑﻬﺎﻧﻪ ﺍﻯ ﺑﻴﺶ ﻧﻴﺴﺖ ﻭ ﺑﻨﺎﺑﺮ‬

‫ﺍﻳﻦ ﻧﺒﺎﻳﺪ ﺯﻳﺎﺩ ﺑﺪﺍﻥ ﺍﻫﻤﻴﺖ ﺩﺍﺩ "‪.‬‬

‫)ﺹ ‪ ١٣‬ﺍﺯﺩﻭﺍﺝ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﻪ ﻣﺼﻮﺏ (‬

‫ﺗﻤﺘﻊ ﮐﺎﻣﻞ ﺍﺯ ﻏﺮﻳﺰﮤ ﺟﻨﺴﻰ ﺣﻖ ﻃﺒﻴﻌﻰ ﻫﺮ ﻓﺮﺩ ﺍﺳﺖ ﻭ‬ ‫‪ّ " -٣‬‬

‫ﻗﺎﻋﺪﻩ ﺍﺯﺩﻭﺍﺝ ﺷﺮﻋﴼ ﺑﻬﻤﻴﻦ ﺧﺎﻃﺮ ﺍﻳﺠﺎﺩ ﺷﺪﻩ ﺍﺳﺖ ‪.‬ﺑﻬﺎﺋﻴﺎﻥ ﺑﺪﻭﻥ ﺁﻧﮑﻪ ﺍﻳﻦ‬

‫ﺣﻖ ﺭﺍ ﺗﺤﺮﻳﻢ ﮐﻨﻨﺪ ﻣﻌﺘﻘﺪﻧﺪ ﮐﻪ ﺑﺎﻳﺪ ﺗﺤﺖ ﺿﺎﺑﻄﻪ ﻭ ﻗﺎﻋﺪﻩ ﻣﻌﻴﻦ ﮐﻪ ﻫﻤﺎﻥ‬

‫ﻣﺼﻮﺏ (‬ ‫ﺯﻭﺟﻴﺖ ﺑﺎﺷﺪ ﺍﻋﻤﺎﻝ ﮔﺮﺩﺩ "‪) .‬ﺹ ‪ ١١‬ﺍﺯﺩﻭﺍﺝ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ُﻋﻠﻘﮥ‬ ‫ّ‬ ‫ّ‬ ‫*****‬

‫ﺹ ‪٣٠‬‬

‫"ﺍﺳﺘﻘﺎﻣﺖ ﺩﺭ ﺍﻣﺮﺍ‪" ‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﭐﻟﺒﺮﻳﺔ َﻋﻠﻰ ٍ‬ ‫ﺑﻴﻦ َ ِ ‪ِ ‬‬ ‫ﻣﻈﺎﻫﺮ َ ِ َ ِ‬ ‫ﺷﺄﻥ‬ ‫ﭐﻻﺳﺘﻘﺎﻣﺔ َ َ‬ ‫‪ُ " -١‬ﮐﻮﻧﻮﺍ َ ِ َ‬ ‫ٰ‬

‫ٍ‬ ‫ﺑﺴﻠﻄﺎﻥ‬ ‫ﺷﺒﻬﺎﺕ‬ ‫ﮐﻔﺮﻭﺍ ﺑﭑ‪ْ ِ ِ‬‬ ‫ﻇﻬﺮ ِ‬ ‫َ َْ​َ ُ‬ ‫ﭐﻟﺬﻳﻦ َ َ‬ ‫ﻻﺗﻤﻨﻌﮑﻢ ُ ُ ُ‬ ‫ﺍﺫ َ َ َ‬ ‫َ‬

‫ﻋﻈﻴﻢ "‪(K ١٣٤) .‬‬ ‫َ ٍ‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﺭﺅﻭﺱ ﻳﺎ ﺍﺻﻞ ﮐﻞ ﺍﻟﺨﻴﺮ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﮐﻠﻤﺔ ﭐ‪ٍ ٍ َ ِ‬‬ ‫ﻭﭐﻟﺸﺠﺎﻋﺔ ُ َ ِ‬ ‫ﻫﻮﺍﻋﻼء َ ِ َ ِ‬ ‫ّ َِ‬ ‫ﺭﺃﺱ ُ ْ َ ِ‬ ‫ﻭ◌◌‬ ‫ﭐﻟﻘﺪﺭﺓ‬ ‫‪ُ " -٢‬‬ ‫ُ‬

‫ﭐﻻﺳﺘﻘﺎﻣﺔ َﻋﻠﻰ ُ ّ ِ‬ ‫ﺣﺒﻪ " ‪.‬‬ ‫ِ ِ َُ‬ ‫ٰ‬ ‫ﺁﺧﺮ ﺁﻥ ﺍﺳﺘﻘﺎﻣﺖ "‪.‬‬ ‫ﺟﻼﻟﻪ ﻭ ِ‬ ‫ﺣﻖ ‪‬‬ ‫ﺍﻭﻝ ﺍﻣﺮ ﻋﺮﻓﺎﻥ ّ‬ ‫‪ " -٣‬ﻳﺎﻗﻮﻡ ّ‬ ‫ﺟﻞ َ ُ‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ ﺍﻟﻤﻘﺮﺑﻴﻦ (‬ ‫)ﺑﺮﺍﺑﺮ ّ‬

‫)ﺹ ‪ ٢٥‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫ﻋﺮﻑ ﻗﻤﻴﺺ ﺭﺣﻤﺎﻧﻰ ﺑﻮﻃﻦ ﺍﺻﻠﻰ ﮐﻪ ﻣﻘﺎﻡ‬ ‫‪ " -٤‬ﻫﺮ ﻧﻔﺴﻰ ﺍﻟﻴﻮﻡ ﺍﺯ َ ْ‬

‫ﺑﮑﻞ ﺧﻴﺮ‬ ‫ﺭﺑﺎﻧﻴﻪ ﺍﺳﺖ ﻓﺎﺋﺰ ﺷﺪﺍﻭ‬ ‫ّ‬ ‫ﻣﻌﺮﻓﺖ ﻣﻄﻠﻊ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻴﻪ ﻭ َﻣﺸﺮﻕ ﻭﺣﻰ ّ ّ‬ ‫ﻓﺎﺋﺰ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺑﻌﺪ ﺍﺯ ﻭﺭﻭﺩ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻋﻠﻰ ﺩﻭ ﺍﻣﺮ ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ‬

‫ﻧﻔﺴﻰ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﻳﮑﻰ ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮﺍﻣﺮﺍ‪ ‬ﺑﺸﺎﻧﻰ ﮐﻪ ﺍﮔﺮ ﺟﻤﻴﻊ ﻧﺎﺱ‬

‫ﺑﺨﻮﺍﻫﻨﺪ ﺍﻭ ﺭﺍ ﺍﺯ ﻣﺼﺪﺭ ﺍﻣﺮ ﻣﻨﻊ ﻧﻤﺎﻳﻨﺪ ﻗﺎﺩﺭ ﻧﺒﺎﺷﻨﺪ ﻭ ﺍﻣﺮ ﺩﻳﮕﺮ ﺍﺗﺒﺎﻉ‬

‫ﺭﺑﺎﻧﻴﻪ ﺟﺎﺭﻯ ﺷﺪﻩ ﭼﻪ ﮐﻪ ﻣﻌﺮﻓﺖ‬ ‫ﻣﺸﻴﺖ ّ ّ‬ ‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻣﻌﻴﻦ ﻗﻠﻢ ّ‬ ‫ﺍﻭﺍﻣﺮ ّ‬ ‫ﺣﻖ ﺗﻤﺎﻡ ﻭ ﮐﺎﻣﻞ ﻧﻤﻰ ﺷﻮﺩ ﻣﮕﺮ ﺑﻤﺘﺎﺑﻌﺖ ﺁﻧﭽﻪ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ ﻭ ﺩﺭ ﮐﺘﺎﺏ‬

‫ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﺷﺪﻩ "‪.‬‬

‫)ﺹ ‪١٩٣‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ﺹ ‪٣١‬‬

‫‪" -٥‬ﺑﻨﺎﻡ ﺧﺪﺍﻭﻧﺪ ﺗﻮﺍﻧﺎ ﺑﻌﺪ ﺍﺯ ﻋﺮﻓﺎﻥ ﻣﻄﻠﻊ ﻭﺣﻰ ﺍﻟﻬﻰ ﻭ ﻣﺸﺮﻕ‬

‫ﺍﻭﺍﻣﺮ ﺻﻤﺪﺍﻧﻰ ‪،‬ﺍﺳﺘﻘﺎﻣﺖ ﺍﺯ ﺍﻋﻈﻢ ﺍﻋﻤﺎﻝ ﺑﻮﺩﻩ ﺑﺎﻳﺪ ﻧﻔﻮﺱ ﻣﻘﺒﻠﻪ ﺑﺸﺎﻧﻰ‬ ‫ﻣﺴﺘﻘﻴﻢ ﺑﺎﺷﻨﺪ ﮐﻪ ﺟﻤﻴﻊ ﺍﻫﻞ ﺍﺭﺽ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﺍﻳﺸﺎﻧﺮﺍ ﺍﺯ ﺑﺤﺮ ﻗﺮﺏ ﺩﻭﺭ‬

‫ﻧﻤﺎﻳﻨﺪ ﺧﻮﺩ ﺭﺍﻋﺎﺟﺰ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻨﺪ ﻧﻴﮑﻮﺳﺖ ﺣﺎﻝ ﻧﻔﺴﻰ ﮐﻪ ﺍﺯ ﮐﺄﺱ‬

‫ﻣﻘﺮﺑﻴﻦ "‪.‬‬ ‫ﺍﺳﺘﻘﺎﻣﺖ ﺁﺷﺎﻣﻴﺪ ﻭ ﺑﺎﻳﻦ ﻓﻴﺾ ﺍﻋﻈﻢ ﻓﺎﺋﺰ ﺷﺪ ﺍﻭﺳﺖ ﺍﺯ ّ‬ ‫)ﺹ ‪ ٨٧‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫‪ " -٦‬ﺍﻓﻀﻞ ﺟﻤﻴﻊ ﺍﻋﻤﺎﻝ ﺍﻟﻴﻮﻡ ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮﺍﻣﺮﺍ‪ ‬ﺑﻮﺩﻩ ﺑﺸﺄﻧﻴﮑﻪ‬

‫ﺍﺣﺪﻳﻪ ﻣﻨﻊ ﻧﻨﻤﺎﻳﺪ "‪.‬‬ ‫ﺍﻭﻫﺎﻡ ﻧﻔﻮﺱ ﻣﺪﻋﻴﮥ ﻣﻮﻫﻮﻣﻪ ﺍﺣﺒﺎﻯ ﺣﻖ ﺭﺍ ﺍﺯ ﺷﻄﺮ‬ ‫ّ‬

‫)ﺹ ‪ ٣٦٣‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﮐﻞ ﺩﺭ ﺻﺮﺍﻁ ﺍﻣﺮﺍﻟﻬﻰ ﺑﺸﺄﻧﻰ ﻣﺴﺘﻘﻴﻢ ﺑﺎﺷﻨﺪ‬ ‫‪ِ " -٧‬ﺍﻥ ﺷﺎ‪‬ﺍ‪ ‬ﺑﺎﻳﺪ ّ‬

‫ﭐﻻﺭﺽ ﻧﻠﻐﺰﻧﺪ ﻭ ﺩﺭﺍﺣﻴﺎﻥ ﻫﺒﻮﺏ‬ ‫ﮐﻞ َﻣﻦ َ َ‬ ‫ﮐﻪ ﺍﺯ ِﺍﻋﺮﺍﺽ ﻭ ﺍﻋﺘﺮﺍﺽ ّ‬ ‫ﻋﻠﻰ َ‬

‫ﺍﺭﻳﺎﺡ ﺍﻣﺘﺤﺎﻥ ‪ ،‬ﻋﺎﺷﻘﺎﻥ ﺟﻤﺎﻝ ﺭﺣﻤﻦ ﺍﺯ ﺍﻫﻞ ﺧﺴﺮﺍﻥ ﻣﻤﺘﺎﺯ ﻣﻴﺸﻮﻧﺪ ﻭ‬

‫ﺟﻨﺖ ﻋﻨﺪﺍ‪ ‬ﻣﺸﻬﻮﺩ ﻭ ﻣﺬﮐﻮﺭﻧﺪ"‬ ‫ﺍﻳﺎﻡ ﻣﺴﺘﻘﻴﻤﻨﺪ ﺍﺯ ﺍﻫﻞ ّ‬ ‫ﻧﻔﻮﺳﻴﮑﻪ ﺩﺭﺍﻳﻦ ّ‬

‫)ﺹ ‪ ٢١-٢‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﮐﻞ‬ ‫‪ " -٨‬ﺍﻟﻴﻮﻡ ﻣﻌﻨﻰ ﺍﺳﺘﻘﺎﻣﺖ ﺁﻧﮑﻪ‬ ‫ﺟﻼﻟﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ّ‬ ‫ﺑﺤﻖ ‪‬‬ ‫ّ‬ ‫ﺟﻞ َ ُ‬

‫ﻋﺎﻟﻢ ﻏﻨﻰ ﻭﻣﺴﺘﻐﻨﻰ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﻨﺪ ﺍﻳﻨﺴﺖ ﻣﻌﻨﻰ َﻏﻨﺎﻯ ﺣﻘﻴﻘﻰ ﻭ ﺛﺮﻭﺕ‬ ‫ﻟﻠﻐﺎﻓﻠﻴﻦ "‪.‬‬ ‫ﻃﻮﺑﻰ‬ ‫ﻣﻌﻨﻮﻯ ﮐﻪ ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﻇﺎﻫﺮ ﺷﺪﻩ‬ ‫ﻟﻠﻔﺎ‪‬ﺰﻳﻦ َﻭ َ ْ ٌ‬ ‫ﻭﻳﻞ ْ ِ ِ‬ ‫‪َ ‬‬ ‫ٰ‬

‫)ﺹ ‪ ٢١‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫ﺹ ‪٣٢‬‬

‫ﺍﺑﻬﻰ ﺍﺯ ﺟﺎﻣﮥ‬ ‫ﺍﻧ َﻮﺭ ﻭ‬ ‫ﺍﺣﺴﻦ َ ْ‬ ‫‪ " -٩‬ﺍﻣﺮﻭﺯ ﻫﻴﭻ ﺟﺎﻣﻪ ﺍﺯ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ َ ْ َ‬ ‫ٰ‬ ‫ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺍﻣﺮﺍ‪ ‬ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ "‪.‬‬

‫)ﺹ ‪ ٨٧‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ﺟﺒﻞ ﺛﺎﺑﺖ ﻭ ﺭﺍﺳﺦ ﺑﺎﺷﺪ"‪.‬‬ ‫‪ " -١٠‬ﻫﺮﻳﮏ ﺍﺯ ّ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺑﻤﺜﺎﺑﻪ َ َ‬ ‫)ﺹ ‪٤١٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﻳﺎﻡ ﻫﺎﺳﺖ ﻣﺒﺎﺭﮎ ﻧﻔﺴﻰ ﮐﻪ ﺍﺯ‬ ‫ﺳﻴﺪ ﺭﻭﺯﻫﺎ ﻭ ﺳﻠﻄﺎﻥ ّ‬ ‫‪ " -١١‬ﺍﻣﺮﻭﺯ ّ‬

‫ﮐﺒﺮﻯ ﺑﺮ ﺍﻣﺮ ﻣﺎﻟﮏ‬ ‫ﺍﻳﺎﻡ ﺑﺤﻴﺎﺕ ﺑﺎﻗﻴﻪ ﻓﺎﺋﺰ ﺷﺪ ﻭ ﺑﺎﺳﺘﻘﺎﻣﺖ‬ ‫ﻧﻔﺤﺎﺕ ﺍﻳﻦ ّ‬ ‫ٰ‬

‫ﭐﻟﺒﺸﺮ "‪٠‬‬ ‫ﻟﻬﻴﮑﻞ َ َ ِ‬ ‫ﺍﺳﻤﺎء ﻗﻴﺎﻡ ﻧﻤﻮﺩ ﺍﻭﺳﺖ ﺑﻤﻨﺰﻟﻪ ﺑﺼﺮ ِ َ َ ِ‬

‫)ﺹ ‪ ١٦٣‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ﻁ ‪(١٩٨٥‬‬

‫ﺍﻟﺤﻖ ﺁﻧﭽﻪ ﺍﺯ ﺑﺮﺍﻯ ﺍﺻﺤﺎﺏ ﺛﺒﻮﺕ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﻣﻘّﺪﺭ‬ ‫‪ " -١٢‬ﺗﭑ‪ِ‬‬ ‫ّ‬

‫ﺍﺑﺮﻩ ﺍﻯ ﺍﺯ ﺁﻥ ﺑﺮﺍﻫﻞ ﺍﺭﺽ‬ ‫ﮔﺸﺘﻪ ﺑﺪﺭﺟﻪ ﺍﻯ ﻋﻈﻴﻢ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺑﻘﺪﺭ ّ‬ ‫ﺳﻢ ِ ْ َ‬

‫ﺭﺏ‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ "‪٠‬‬ ‫ﻭ ﺳﻤﺎء ّ‬ ‫ﺗﺠﻠﻰ ﻧﻤﺎﻳﺪ ّ‬ ‫َ َ‬ ‫ﮐﻞ ﻣﻨﺼﻌﻖ ﺷﻮﻧﺪ ّﺍﻻ َﻣﻦ ﺷﺎ‪ ‬ﺍ‪ َ ‬‬

‫)ﺹ ‪ ١٧١‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﻪ ﻣﺼﻮﺏ (‬

‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ -١‬ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮﺍﻣﺮﺍ‪ ‬ﺍﺯ ﺍﻋﻈﻢ ﻣﻮﺍﻫﺐ ﺣﻰ ﻗﻴﻮﻡ ﺍﺳﺖ ﻭ ﺷﺨﺺ‬

‫ﻣﺴﺘﻘﻴﻢ ﺑﻨﺼﺮﺕ ﺟﻨﻮﺩ ﻣﻼء ﺍﻋﻠﻰ ﻣﻮﻋﻮﺩ ﻭ ﺍﻳﻦ ﺍﺯ ﺧﺼﺎﺋﺺ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ"‬ ‫)ﺹ ‪ ٧٦‬ﻗﺎﻣﻮﺱ ﺍﻳﻘﺎﻥ (‬

‫ﺗﻘﺮﺏ ﺑﺎﺭﮔﺎﻩ "‪.‬‬ ‫‪ " -٢‬ﺍﺳﺘﻘﺎﻣﺖ ﺷﺮﻁ ﺭﺍﻩ ﺍﺳﺖ ﻭ ﺩﻟﻴﻞ ّ‬

‫)ﺹ ‪ ١٩٤‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫ﺹ ‪٣٣‬‬

‫‪ " -٣‬ﺍﻟﻴﻮﻡ ﺍﺳﺘﻘﺎﻣﺖ ﻋﻴﻦ ﮐﺮﺍﻣﺖ ﺍﺳﺖ ﺑﻠﮑﻪ ﺍﻋﻈﻢ ﻣﻌﺠﺰﻩ ﺩﺭﻋﺎﻟﻢ‬

‫)ﺹ ‪ ٢١‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺑﺸﺮﻳﺖ "‪.‬‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﺷﺪﻳﺪ ﺍﺳﺖ ﺑﺎﻳﺪ ﺍﺳﺘﻘﺎﻣﺖ ﻧﻤﻮﺩ‪.‬ﭼﻪ ﺑﺴﻴﺎﺭ‬ ‫‪ " -٤‬ﺍﻣﺘﺤﺎﻧﺎﺕ ّ‬

‫ﺍﻣﻮﺭ ﻣﺨﺎﻟﻒ ﺭﺃﻯ ﺍﻧﺴﺎﻥ ﻭﺍﻗﻊ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻭ ﺭﺍ ﻣﺘﺰﻟﺰﻝ ﻣﻴﮑﻨﺪ ﻟﮑﻦ ﭼﻮﻥ‬ ‫ﺛﺒﺎﺕ ﺑﻨﻤﺎﻳﺪ ﺟﻤﻴﻊ ﻣﺸﮑﻼﺕ ﺯﺍﺋﻞ ﮔﺮﺩﺩ"‪.‬‬ ‫*****‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٢٧٨‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺍﻳﺎﻡ ﻣﺤﺴﻮﺏ ﻣﺪﺍﻭﻣﺖ ﻭ ﺍﺳﺘﻘﺎﻣﺖ‬ ‫‪ " -١‬ﺁﻧﭽﻪ ﺍﺯ ﺍﻟﺰﻡ ﻟﻮﺍﺯﻡ ﺩﺭ ﺍﻳﻦ ّ‬

‫)ﺹ ‪ ٤٣‬ﺝ ‪ ٢‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٧-٣٩‬‬

‫ﺍﺳﺖ "‪.‬‬

‫‪ " -٢‬ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﺷﻬﺎﻣﺖ ﺣﻼﻝ ﻣﺴﺸﮑﻼﺕ ﻳﺎﺭﺍﻥ ﺍﺳﺖ ﻭ ﮐﺎﻓﻞ ﺳﻌﺎﺩﺕ‬

‫ﻋﺰﺕ ﻭ ﺍﺳﺘﺨﻼﺹ ﻋﺰﻳﺰﺍﻥ ﺩﺭ ﺁﻧﺴﺎﻣﺎﻥ "‪) .‬ﺹ ‪ ٢٣٤‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ‪( ١٩٢٢-٤٨‬‬ ‫ﻭ ّ‬ ‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ "ﺍﺳﺘﻘﺎﻣﺖ ﺩﺭ ﺍﻣﻮﺭ ﺯﻧﺪﮔﻰ " ﻭ "ﺍﻣﺘﺤﺎﻧﺎﺕ "‬

‫ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬

‫ﺹ ‪٣٤‬‬

‫********‬

‫"ﺍﺳﺘﻘﺎﻣﺖ ﺩﺭ ﺍﻣﻮﺭ ﺯﻧﺪﮔﻰ "‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﺩﺭ ﻫﺮ ﺍﻣﺮﻯ ﺍﺯ ﺍﺳﺘﻘﺎﻣﺖ ﻧﺘﻴﺠﻪ ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ "‪.‬‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٢٠٠‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪ " -٢‬ﺑﺪﻭﻥ ﺍﺳﺘﻘﺎﻣﺖ ‪،‬ﻣﻮﻓﻘﻴﺖ ﻣﻤﺘﻨﻊ ﻭ ﻣﺤﺎﻝ ‪ .‬ﺧﺪﺍ ﭼﻨﻴﻦ ﻗﺮﺍﺭ‬ ‫ﺩﺍﺩﻩ ﻭ ﭼﻨﻴﻦ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ "‪.‬‬

‫)ﺹ ‪٢١‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫‪ " -٣‬ﭼﻪ ﺑﺴﻴﺎﺭ ﺍﻣﻮﺭ ﻣﺨﺎﻟﻒ ﺭﺍﻯ ﺍﻧﺴﺎﻥ ﻭﺍﻗﻊ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻭ ﺭﺍ‬

‫ﻣﺘﺰﻟﺰﻝ ﻣﻴﮑﻨﺪ ﻟﮑﻦ ﭼﻮﻥ ﺛﺒﺎﺕ ﺑﻨﻤﺎﻳﺪ ﺟﻤﻴﻊ ﻣﺸﮑﻼﺕ ﺯﺍﺋﻞ ﮔﺮﺩﺩ"‪.‬‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٢٧٨‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪" -٤‬ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﻣﺎﻧﻨﺪ ﮐﻮﻩ ﺁﻫﻨﻴﻦ ﺭﺯﻳﻦ ﻭ ﺭﺻﻴﻦ ﺑﺎﺷﺪ ﻭ ﻣﻘﺎﻭﻣﺖ‬ ‫ﻫﺮ ﻣﺸﮑﻼﺕ ﻧﻤﺎﻳﺪ ﻭ ﺗﺎﭼﻨﻴﻦ ﻧﮕﺮﺩﺩ ﮐﺎﺭ ﺑﺎﻧﺠﺎﻡ ﻧﻤﻴﺮﺳﺪ"‪.‬‬

‫)ﺹ ‪ ٤٢٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻣﻬﻤﻰ ﺍﻧﺴﺎﻥ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ﺑﺪﻭﴽﻣﺸﮑﻼﺗﻰ ﭘﻴﺶ‬ ‫‪ " -٥‬ﺍﻟﺒﺘﻪ ﺑﻬﺮ ﺍﻣﺮ ّ‬

‫ﺍﻻﺛﺎﺭ(‬ ‫ﺁﻳﺪ ﻭ ﺑﺎﻳﺪ ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﺘﺎﻧﺖ ﻣﻘﺎﻭﻣﺖ ﮐﻨﺪ "‪) .‬ﺹ ‪ ١٩٧‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪ " -٦‬ﮐﺎﺭﻯ ﮐﻪ ﺧﺪﺍ ﺩﺭ ﺟﻠﻮ ﺍﻧﺴﺎﻥ ﻣﻴﮕﺬﺍﺭﺩ ﻻﺑﺪ ﻃﺎﻗﺖ ﻫﻢ‬ ‫ﺹ ‪٣٥‬‬

‫ﻣﻴﺪﻫﺪ ﻣﺎﻧﺒﺎﻳﺪ ﻫﻤﻴﺸﻪ ﺑﺂﺳﺎﻳﺶ ﺗﻦ ﻧﺎﻇﺮ ﺑﺎﺷﻴﻢ ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﻃﻠﺐ ﻣﻘﺼﻮﺩ ﻭ‬

‫ﻣﻘﺼﺪﻯ ﻋﺎﻟﻰ ﻧﻤﺎﺋﻴﻢ ﻭﻟﻮ ﻣﻨﺎﻓﻰ ﺭﺍﺣﺖ ﺗﻦ ﺑﺎﺷﺪ "‪.‬‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٩‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪ " -٧‬ﺩﺭ ﻭﻗﺖ ﺍﻣﻦ ﻭ ﺍﻣﺎﻥ ﻫﺮ ﮐﺴﻰ ﻫﺮ ﮐﺎﺭﻯ ﺗﻮﺍﻧﺪ ﻭﻟﻰ ﺩﺭ ﻭﻗﺘﻰ‬

‫ﮐﻪ ﺑﺎﺩ ﻭ ﺑﺎﺭﺍﻥ ﺷﺪﻳﺪ ﻭ ﺑﺮﻑ ﻭ ﺗﮕﺮﮒ ﻭ ﺭﻋﺪ ﻭ ﺑﺮﻕ ﻭ ﺻﺎﻋﻘﻪ ﻋﻈﻴﻢ ﺍﺯ‬

‫ﻫﺮ ﺟﻬﺖ ﭘﻰ ﺩﺭ ﭘﻰ ﻭ ﮔﺮﺩﺑﺎﺩ ﻣﺤﻴﻂ ﺩﺭ ﭼﻨﻴﻦ ﻣﺼﻴﺒﺘﻰ ﻭ ﺩﺭ ﻗﻄﺐ‬

‫ﻭﺍﻻ‬ ‫ﺩﺭﻳﺎ ﻭﻃﻮﻓﺎﻥ ﻋﻈﻴﻢ ﺍﮔﺮ ﻧﺎﺧﺪﺍﻯ ﺁﻥ ﺷﺮﺍﻉ ﺑﮕﺸﺎﻳﺪ ﻗﻮﺗﻰ ﻋﻈﻴﻢ ﺑﻨﻤﺎﻳﺪ ّ‬

‫ﺩﺭ ﺳﮑﻮﻥ ﺩﺭﻳﺎ ﻫﺮ ﺑﻴﻨﻮﺍﺋﻰ ﺑﺎﺩﺑﺎﻥ ﺑﺎﺯ ﮐﻨﺪ ﻭ ﮐﺸﺘﻰ ﺭﺍﻧﺪ ‪."...‬‬ ‫****‬

‫)ﺹ ‪ ٥٤‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻫﻤﺖ ‪،‬‬ ‫‪ " -١‬ﺍﻧﺠﺎﻡ ﻫﺮ ﺍﻣﺮﻯ ﻣﻨﻮﻁ ﺑﺎﺳﺘﻘﺎﻣﺖ ﺍﺳﺖ ﻭ ﺳﻌﻰ ﻭ ّ‬

‫ﺗﺤﻘﻖ ﭘﺬﻳﺮﺩ "‪.‬‬ ‫ﺁﻧﻮﻗﺖ ﻫﺮ ﻣﺸﮑﻠﻰ ﺁﺳﺎﻥ ﺷﻮﺩ ﻭ ﻫﺮ ﻣﻘﺼﺪ ﻭ ﺁﺭﺯﻭﺋﻰ‬ ‫ّ‬

‫)ﺹ ‪ ٢٦٥‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ‪(١٩٢٢ -٤٨‬‬

‫‪ " -٢‬ﺑﺰﺭﮔﺘﺮﻳﻦ ﺍﺷﺨﺎﺹ ﮐﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺗﺤﻤﻞ‬

‫ﻣﺼﺎﺋﺐ ﮐﺮﺩﻩ ﻭ ﺩﺭ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻣﺼﺎﺋﺐ ﺣﻴﺎﺕ ﺍﺳﺘﻘﺎﻣﺖ ﻭﺭﺯﻳﺪﻩ ﺍﻧﺪ "‪.‬‬

‫ﺑﻬﺎﺋﻴﻪ ﺧﺎﻧﻢ ‪ -‬ﺗﺮﺟﻤﻪ ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ٨٣‬ﮐﺘﺎﺏ‬ ‫ّ‬

‫******‬ ‫ﺹ ‪٣٦‬‬

‫"ﺍﺷﺘﻐﺎﻝ ﺑﮑﺴﺐ ﻭ ﮐﺎﺭ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻣﻨﮑﻢ ِ‬ ‫ٍ‬ ‫ﻭﺟﺐ َﻋﻠﻰ ُ ‪‬‬ ‫ﭐﻻﺷﺘﻐﺎﻝ‬ ‫ﻭﺍﺣﺪ‬ ‫ﮐﻞ‬ ‫ُ‬ ‫‪ " -١‬ﻳﺎ َ َ‬ ‫ُ ُ‬ ‫ﺍﻫﻞ َ‬ ‫ﭐﻟﺒﻬﺎء َﻗﺪ َ َ َ‬ ‫ٰ‬ ‫ﭐﻟﺼﻨﺎ‪‬ﻊ َﻭ ِ ِ ِ‬ ‫ﺍﻣﺜﺎﻟﻬﺎﻭ َﺟﻌﻠﻨﺎ‬ ‫ِ ٍ‬ ‫ﭐﻻﻗﺘﺮﺍﻑ َﻭ َ ِ َ‬ ‫ﻣﻦ ُ ِ ِ َ‬ ‫ﺑﺄﻣﺮ ِ َ‬ ‫ﭐﻻﻣﻮﺭﻣﻦ ‪ ‬‬

‫ﻧﻔﺲ ِ َ ِ‬ ‫ﻗﻮﻡ ِﻓﻰ‬ ‫ﭐﻟﺤﻖ ‪ َ .‬‬ ‫ﭐﻟﻌﺒﺎﺩﺓ ‪ َ ِ‬‬ ‫ِ َ ُ‬ ‫ﺗﻔﮑﺮﻭﺍ ٰﻳﺎ َ ْ‬ ‫ﭐﺷﺘﻐﺎﻟﮑﻢ ِﺑﻬﺎ َ َ‬

‫ﭐﺷﮑﺮﻭﻩ ِﻓﻰ َﭐﻟﻌﺸﻰ َﻭ ِ‬ ‫ِ‬ ‫ﺭﺣﻤﺔﺍ‪َ ِ‬ﻭ َ ِ ِ‬ ‫َ َِ‬ ‫ﭐﻻﺷﺮﺍﻕ ‪.‬‬ ‫ﺛﻢ‬ ‫ﺍﻟﻄﺎﻓﻪ ُ ‪‬‬ ‫ُ​ُ ُ‬ ‫‪‬‬ ‫ﺑﭑﻟﺒﻄﺎﻟﺔ َﻭ ِ َ ِ‬ ‫ﺍﻭﻗﺎﺗﮑﻢ ِ ِ َ ِ‬ ‫ﺑﻤﺎ‬ ‫ﭐﺷﺘﻐﻠﻮﺍ ٰ‬ ‫ﭐﻟﮑﺴﺎﻟﺔ َﻭ َ ِ ُ‬ ‫ﺗﻀﻴﻌﻮﺍ َ ْ َ ُ‬ ‫ﻻُ َ ‪ُ‬‬

‫ﭐﻻﻣﺮ ِﻓﻰ‬ ‫ﺍﻧﻔﺲ َ ْ ِ ُ‬ ‫ﻳﻨﺘﻔﻊ ِ ِﺑﻪ َ ُ ُ ُ‬ ‫َ َِ ُ‬ ‫ﻏﻴﺮﮐﻢ َ ِ َ‬ ‫ﮐﺬﻟﮏ ُ ِ ِ‬ ‫ﻗﻀﻰ َ ُ‬ ‫ﺍﻧﻔﺴﮑﻢ َﻭ َ ُ ُ‬

‫ﭐﻟﺤﮑﻤﺔ َﻭ ِ ِ‬ ‫َِ‬ ‫ﺷﻤﺲ ِ‬ ‫ﻣﻦ ُ ُ ِ ِ‬ ‫ﭐﻟﻠﻮﺡ ِ‬ ‫ﭐﻟﺘﺒﻴﺎﻥ ‪.‬‬ ‫ﻻﺣﺖ ِ ْ‬ ‫ﺍﻓﻘﻪ َ ُ‬ ‫ﭐﻟﺬﻯ َ‬ ‫َﻫﺬﺍ ‪ِ ‬‬ ‫ﺑﺤﺒﻞ‬ ‫ﻳﻄﻠﺐ َ َ ‪ُ ‬‬ ‫ﻋﻨﺪﺍ‪َ ِ‬ﻣﻦ َ َ ُ‬ ‫ﭐﻟﻨﺎﺱ ِ َ‬ ‫ﺗﻤﺴﮑﻮﺍ ِ َ ِ‬ ‫ﺍﺑﻐﺾ ّ ِ‬ ‫َ َ ُ‬ ‫ﻳﻘﻌﺪ َﻭ َ ُ ُ‬ ‫ﭐﻻﺳﺒﺎﺏ "‪(K ٣٣) .‬‬ ‫ﻣﺘﻮﮐﻠﻴﻦ َ َ‬ ‫ﻣﺴﺒﺐ َ‬ ‫َ‬ ‫ِ‬ ‫ﻋﻠﻰ ﭐ‪ِ  َ ُ ِ‬‬ ‫ِ‬ ‫ﭐﻻﺳﺒﺎﺏ ُ َ َ ‪َ ‬‬

‫ٍ‬ ‫ﻭﺟﺐ َﻋﻠﻰ ُ ‪‬‬ ‫ﭐﻻﺷﺘﻐﺎﻝ‬ ‫ﮐﻞ‬ ‫ﻣﻨﮑﻢ ِ ِ ُ‬ ‫‪ "-٢‬ﺑﺸﺎﺭﺕ ﺩﻭﺍﺯﺩﻫﻢ َ ْ‬ ‫ﻭﺍﺣﺪ ِ ْ ُ ُ‬ ‫ﻗﺪ َ َ َ‬ ‫ٰ‬ ‫ﭐﻻﻗﺘﺮﺍﻑ َﻭ َ ِ‬ ‫ﭐﻟﺼﻨﺎﻳﻊ َﻭ ِ ْ ِ ِ‬ ‫ﺍﻣﺜﺎﻟﻬﺎ َﻭ‬ ‫ﺑﺄﻣﺮﻣﻦ ُ ِ ِ َ‬ ‫ِ ٍِ َ‬ ‫ﭐﻻﻣﻮﺭﻣﻦ ‪ِ ‬‬

‫ﻧﻔﺲ ِ َ ِ‬ ‫ﺗﻔﮑﺮﻭﺍ ٰﻳﺎ‬ ‫ﭐﻟﻌﺒﺎﺩﺓ ‪ِ‬‬ ‫َ َْ‬ ‫‪‬‬ ‫ﺟﻌﻠﻨﺎ ِ َ ُ‬ ‫ﭐﻟﺤﻖ ‪ُ  َ َ .‬‬ ‫ﭐﺷﺘﻐﺎﻟﮑﻢ ِﺑﻬﺎ َ ْ َ‬ ‫ﻗﻮﻡ ِﻓﻰ َ َ ِ‬ ‫ﭐﻟﻌﺸﻰ َﻭ‬ ‫ﭐﺷﮑﺮﻭﻩ ِﻓﻰ‬ ‫ﺍﻟﻄﺎﻓﻪ ُ ّ‬ ‫َْ‬ ‫ﺛﻢ ْ ُ ُ‬ ‫ﺭﺣﻤﺔ ﭐ‪َ ِ‬ﻭ َ ْ َ َ‬ ‫َ ‪‬‬

‫َِ‬ ‫ﺑﭑﻟﺒﻄﺎﻟﺔ َ ِ‬ ‫ﺍﻭﻗﺎﺗﮑﻢ ِ ِ َ ِ‬ ‫ِ ْ ِ‬ ‫ﻭﭐﻟﮑﺴﺎﻟﺔ َﻭ‬ ‫ﻻﺗﻀﻴﻌﻮﺍ َ ْ َ ُ‬ ‫ﭐﻻﺷﺮﺍﻕ ‪ُ  َ َ ٰ .‬‬

‫ﮐﺬﻟﮏ‬ ‫ﭐﺷﺘﻐﻠﻮﺍ ِ ٰ‬ ‫ْ َِ ُ‬ ‫ﺑﻤﺎ َ ْ َ ِ ُ‬ ‫ﻏﻴ ِ ُ‬ ‫ﺗﻨﺘﻔﻊ ِ ِﺑﻪ َ ْ ُ ُ ُ‬ ‫ﺮﮐﻢ َ ِ َ‬ ‫ﺍﻧﻔﺲ َ ْ‬ ‫ﺍﻧﻔﺴﮑﻢ َﻭ َ ْ ُ ُ‬

‫ﻣﻦ ُ ُ ِ ِ‬ ‫ُ ِ‬ ‫ﺷﻤﺲ‬ ‫ﭐﻟﻠﻮﺡ ّ‬ ‫ﻻﺣﺖ ِ ْ‬ ‫ﭐﻟﺬﻯ ٰ َ ْ‬ ‫ﺍﻓﻘﻪ َ ْ ُ‬ ‫ﻗﻀﻰ َ ْ ُ‬ ‫ﭐﻻﻣﺮ ِﻓﻰ ٰﻫﺬﺍ ّ ِ‬ ‫َ‬

‫ﭐﻟﺤﮑﻤﺔ َ َ ِ‬ ‫َِ‬ ‫ِ‬ ‫ﻳﻘﻌﺪﻭ‬ ‫ﭐﻟﻨﺎﺱ ِ ْ َ‬ ‫ﺍﺑﻐﺾ ّ ِ‬ ‫ﻋﻨﺪﭐ‪ْ َ ِ‬‬ ‫ﻭﭐﻟﺒﻴﺎﻥ ‪ُ َ ْ َ .‬‬ ‫ﻣﻦ َ ْ ُ ُ َ‬

‫ﻣﺴﺒﺐ‬ ‫ﻣﺘﻮﮐﻠﻴﻦ َ َ‬ ‫ﺑﺤﺒﻞ َ‬ ‫ﻳﻄﻠﺐ َ َ ‪ُ ‬‬ ‫ﻋﻠﻰ ﭐ‪ِ  َ ُ ‬‬ ‫ِ‬ ‫ﺗﻤﺴﮑﻮﺍ ِ َ ِ‬ ‫ﭐﻻﺳﺒﺎﺏ ُ َ َ ‪َ ‬‬ ‫َْ ُ ُ‬

‫ﭐﻻﺳﺒﺎﺏ ﻫﺮ ﻧﻔﺴﻰ ﺑﺼﻨﻌﺘﻰ ﻭ ﻳﺎﺑﮑﺴﺒﻰ ﻣﺸﻐﻮﻝ ﺷﻮﺩ ﻭ ﻋﻤﻞ ﻧﻤﺎﻳﺪ ﺁﻥ ﻋﻤﻞ ﻧﻔﺲ ﻋﺒﺎﺩﺕ‬ ‫َ‬ ‫ِ‬

‫ﻣﻦ َ ْ ِ ِ‬ ‫ﭐﻟﻌﻤﻴﻢ "‪).‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ‬ ‫ﻋﻨﺪﭐ‪ ‬ﻣﺤﺴﻮﺏ ّ‬ ‫ﺍﻥ ٰﻫﺬﺍ ّﺍﻻ ِ ْ‬ ‫ﭐﻟﻌﻈﻴﻢ َ ِ‬ ‫ﻓﻀﻠﻪ َ ِ‬ ‫ﺑﺸﺎﺭﺍﺕ (‬ ‫ﺹ ‪٣٧‬‬

‫‪ " -٣‬ﮐﻞ ﺭﺍ ﺑﺼﻨﻌﺖ ﻭ ﺍﻗﺘﺮﺍﻑ ﺍﻣﺮ ﻧﻤﻮﺩﻳﻢ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ ﻋﺒﺎﺩﺕ‬

‫)ﺹ ‪ ٧٣‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﻣﺤﺴﻮﺏ ﺩﺍﺷﺘﻴﻢ "‪.‬‬

‫‪ " -٤‬ﻫﺮ ﻧﻔﺴﻰ ﺑﺼﻨﻌﺘﻰ ﻭ ﻳﺎ ﺑﮑﺴﺒﻰ ﻣﺸﻐﻮﻝ ﺷﻮﺩ ﺁﻥ ﻋﻤﻞ ﻧﻔﺲ‬ ‫ﻋﺒﺎﺩﺕ ﻋﻨﺪﭐ‪ ‬ﻣﺤﺴﻮﺏ "‪٠‬‬

‫)ﺹ ‪ ١٩٥‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫‪ " -٥‬ﺍﺯ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺛﻤﺮﻯ ﭘﺪﻳﺪ ﺁﻳﺪ ‪.‬ﺍﻧﺴﺎﻥ ﺑﻰ ﺛﻤﺮ ﺑﻔﺮﻣﻮﺩﻩ‬

‫ﺣﻀﺮﺕ ﺭﻭﺡ ﺑﻤﺜﺎﺑﮥ ﺷﺠﺮ ﺑﻰ ﺛﻤﺮ ﺍﺳﺖ ﻭ ﺷﺠﺮ ﺑﻰ ﺛﻤﺮ ﻻﻳﻖ ﻧﺎﺭ"‪.‬‬

‫)ﮐﻠﻤﺎﺕ ﻓﺮﺩﻭﺳﻴﻪ ‪ -‬ﺹ ‪ ٣٢‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ (‬

‫ﻣﺘﻮﮐﻼ‬ ‫‪ " -٦‬ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﮐﻞ ﺑﻪ ﮐﺴﺐ ﻭ ﺍﻗﺘﺮﺍﻑ ﻭ ﺻﻨﺎﻳﻊ ُ َ َ ‪ً ‬‬

‫ﻣﻮﮐﺪﴽ ﻧﺎﺯﻝ‬ ‫َ​َ‬ ‫ﭐﻟﻘﻴﻮﻡ ﻣﺎﻣﻮﺭﻧﺪ ﻭ ﺍﻳﻦ ُﺣﮑﻢ ﺩﺭ ﺍﻟﻮﺍﺡ ّ‬ ‫ﻋﻠﻰ ﭐ‪ِ ِ َ ُ ِ‬‬ ‫ﭐﻟﻤﻬﻴﻤﻦ َ ّ‬ ‫"‪.‬‬

‫)ﺹ ‪ ٧٣‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " -٧‬ﻫﻤﭽﻨﻴﻦ ﺟﻤﻴﻊ ﺭﺍ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻳﻢ ﮐﻪ ﺑﺸﻐﻠﻰ ﺍﺯ ﺍﺷﻐﺎﻝ ﻣﺸﻐﻮﻝ‬

‫ﺑﺎﺷﻨﺪ ‪.‬ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﻮﺳﻰ ﮐﻪ ﺣﻤﻞ ﻧﻤﻮﺩ ﻭ ﺣﻤﻞ ﻧﺸﺪ‪ .‬ﺑﮑﺴﺐ ﻭ‬

‫ﺍﺣﺐ ﺍﺳﺖ ﺍﺯ ﮐﻨﺰﻯ ﮐﻪ ﺑﻐﻴﺮ‬ ‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﻨﺪ َ ْ‬ ‫ﺍﻗﺘﺮﺍﻑ ّ‬ ‫ﻓﻠﺴﻰ ﺍﺯ ﺁﻥ ﻋﻨﺪﺍ‪ّ َ َ ‬‬ ‫ﺣﻖ ﺟﻤﻊ ﺷﻮﺩ ﻭ ﺁﻣﺎﺩﻩ ﮔﺮﺩﺩ"‪.‬‬

‫)ﺹ ‪ ٧٤‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " -٨‬ﺍﻯ ﺑﻨﺪﮔﺎﻥ ﻣﻦ ﺷﻤﺎ ﺍﺷﺠﺎﺭ ﺭﺿﻮﺍﻥ ﻣﻨﻴﺪ ﺑﺎﻳﺪ ﺑﺎﺛﻤﺎﺭ ﺑﺪﻳﻌﻪ‬

‫ﻣﻨﻴﻌﻪ ﻇﺎﻫﺮ ﺷﻮﻳﺪ ﺗﺎ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﺷﻤﺎ ﻣﻨﺘﻔﻊ ﺷﻮﻧﺪ ‪.‬ﻟﺬﺍ ﺑﺮ ﮐﻞ‬

‫ﻻﺯﻡ ﮐﻪ ﺑﺼﻨﺎﺋﻊ ﻭ ﺍﮐﺘﺴﺎﺏ ﻣﺸﻐﻮﻝ ﮔﺮﺩﻧﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺍﺳﺒﺎﺏ ﻏﻨﺎ ﻳﺎ ﺍﻭﻟﻰ‬

‫ﺹ ‪٣٨‬‬

‫ﻳﻐﻨﻴﮑﻢ‬ ‫ﻣﻌﻠﻘﻪ ِ َ ِ‬ ‫ﺍﻻﻟﺒﺎﺏ َﻭ ّ‬ ‫ﻓﻀﻞ ﭐ‪ُ ِ ُ ِ‬‬ ‫ﺑﺎﺳﺒﺎﺑﻬﺎ َﻭ َ ْ ُ‬ ‫ﭐﻻﻣﻮﺭ ُ َ ّ َ ٌ‬ ‫ﺍﻥ ُ َ‬ ‫ﺑﻬﺎ ﻭ ﺍﺷﺠﺎﺭ ﺑﻰ ﺛﻤﺎﺭ ﻻﺋﻖ ﻧﺎﺭ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ "‪.‬‬ ‫ِٰ‬

‫)ﻕ ‪ ٨٠‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ‬

‫( ‪ " -٩‬ﺍﻯ ﺑﻨﺪﻩ ﻣﻦ ﭘﺴﺖ ﺗﺮﻳﻦ ﻧﺎﺱ ﻧﻔﻮﺳﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻰ ﺛﻤﺮ‬

‫ﺩﺭ ﺍﺭﺽ ﻇﺎﻫﺮﻧﺪ ﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺯ ﺍﻣﻮﺍﺕ ﻣﺤﺴﻮﺑﻨﺪ ﺑﻠﮑﻪ ﺍﻣﻮﺍﺕ ﺍﺯ ﺁﻥ‬

‫ﻧﻔﻮﺱ ﻣﻌﻄﻠﻪ ﻣﻬﻤﻠﻪ ﺍﺭﺟﺢ ﻋﻨﺪﺍ‪ ‬ﻣﺬﮐﻮﺭ "‪) .‬ﻕ ‪ ٨١‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " -١٠‬ﺍﻯ ﺑﻨﺪﻩ ﻣﻦ ﺑﻬﺘﺮﻳﻦ ﻧﺎﺱ ﺁﻧﺎﻧﻨﺪ ﮐﻪ ﺑﺎﻗﺘﺮﺍﻑ ﺗﺤﺼﻴﻞ ﮐﻨﻨﺪ‬

‫ﭐﻟﻌﺎﻟﻤﻴﻦ ")ﻕ ‪ ٨٢‬ﮐﻠﻤﺎﺕ‬ ‫ﺭﺏ‬ ‫ﻭ ﺻﺮﻑ ﺧﻮﺩ ﻭ ﺫﻭﻯ‬ ‫ﺣﺒﴼ‪ َ ِ‬‬ ‫ﺍﻟﻘﺮﺑﻰ ﻧﻤﺎﻳﻨﺪ ُ ّ‬ ‫ِ َ‬ ‫ٰ‬ ‫ﻣﮑﻨﻮﻧﻪ (‬

‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫‪ " -١‬ﻫﺮ ﻧﻔﺴﻰ ﺑﺎﻳﺪ ﮐﺎﺭﻭ ﮐﺴﺐ ﻭ ﺻﻨﻌﺘﻰ ﭘﻴﺶ ﮔﻴﺮﺩ ﺗﺎ ﺍﻭ ﺑﺎﺭ‬ ‫ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺣﻤﻞ ﻧﻤﺎﻳﺪ ﻧﻪ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﺣﻤﻞ ﺛﻘﻴﻞ ﺷﻮﺩ "‪.‬‬

‫)ﺹ ‪ ٧٤‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " -٢‬ﺩﺭ ﺍﻣﺮ ﺑﻬﺎءﺍ‪ ‬ﺑﺮﻫﺮ ﻧﻔﺴﻰ ﺍﺷﺘﻐﺎﻝ ﺑﺼﻨﻌﺖ ﻭ ﮐﺴﺒﻰ‬

‫ﻣﺜﻼ ﻣﻦ ﺣﺼﻴﺮ ﺑﺎﻓﻰ ﻣﻴﺪﺍﻧﻢ ﻭ ﺷﻤﺎ ﺻﻨﻌﺖ ﺩﻳﮕﺮ ﺍﻳﻦ ﻋﻴﻦ‬ ‫ﻓﺮﺽ ﺍﺳﺖ‬ ‫ً‬

‫ﻋﺒﺎﺩﺕ ﺍﺳﺖ ﺍﮔﺮ ﺑﺎ ﻧﻬﺎﻳﺖ ﺻﺪﺍﻗﺖ ﻭ ﺍﻣﺎﻧﺖ ﺑﺎﺷﺪ ﻭ ﺍﻳﻦ ﺳﺒﺐ ﺗﺮﻗﻰ ﺍﺳﺖ "‬

‫ﺍﻻﺛﺎﺭ ‪ -‬ﺍﻳﻦ ﻓﺮﻣﺎﻳﺶ ﻣﺒﺎﺭﮎ ﺑﻄﻮﺭ ﮐﺎﻣﻞ ﺩﺭ ﻗﺴﻤﺖ ﺍﻧﻘﻄﺎﻉ ﺩﺭﺝ‬ ‫) ﺹ ‪ ١٢١‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬ ‫ﺷﺪﻩ ﺍﺳﺖ (‬

‫ﺹ ‪٣٩‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﭐ‪ ‬ﺑﻪ ﻳﮏ ﺷﺮﮐﺖ ﺗﺠﺎﺭﻯ ﭼﻨﻴﻦ ﺗﻌﻠﻴﻢ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ّ‬ ‫‪ " -١‬ﺍﺯ ﻭﻇﺎﺋﻒ ﺍﻋﻀﺎء ﺁﻥ ﻣﺂﻝ ﺑﻴﻨﻰ ﺩﺭ ﺍﻣﻮﺭ ﻭ ﺍﻋﺘﺪﺍﻝ ﺩﺭ‬

‫ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﻭ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﻋﺠﻠﻪ ﻭ ﺣﺮﺹ ﻭ ﻣﺪﺍﺧﻠﻪ ﺑﻘﺪﺭ ﻣﺎﻳﻪ ﻭ ﭘﺎﻳﻪ ﺍﺯ‬

‫ﻗﺮﺍﺋﻦ ﭘﻴﺸﺮﻓﺖ ﺁﻥ ﭼﻪ ﺍﮔﺮ ﺯﻳﺎﺩﻩ ﺍﺯ ﻗﻮﻩ ﻭ ﺳﺮﻣﺎﻳﻪ ﺣﺮﮐﺘﻰ ﺷﻮﺩ ﮐﺎﺭ ﻏﻠﺒﻪ‬

‫ﺑﺮ ﺍﻋﻀﺎﻯ ﺷﺮﮐﺖ ﻧﻤﺎﻳﺪ ﺑﺎﻟﻤﺂﻝ ﺣﺎﻝ ﺍﺳﺘﻐﺮﺍﻕ ﻭ ﭘﺮﻳﺸﺎﻧﻰ ﺭﻭﻯ ﺩﻫﺪ ﻟﺬﺍ‬

‫ﻋﻼﻣﺖ ﭘﻴﺸﺮﻓﺖ ﺩﺭ ﻫﺮ ﺍﻣﺮﻯ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻋﻀﺎء ﺑﺮﮐﺎﺭ ﻭ ﻭﻇﻴﻔﻪ ﺧﻮﻳﺶ‬

‫ﺗﺤﻤﻞ ﺁﻥ ﻣﺸﮑﻞ ﺷﻮﺩ "‪.‬‬ ‫ﻣﺴﻠﻂ ﺑﺎﺷﻨﺪ ﻧﻪ ﺁﻧﮑﻪ ﮐﺎﺭ ﺑﺮ ﺁﻧﻬﺎ ﺗﺴﻠﻂ ﻳﺎﺑﺪ ﻭ‬ ‫ّ‬ ‫)ﺹ ‪ ٦٨‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫‪ " -٢‬ﻣﻴﺎﻥ ﺩﻭ ﺁﻳﻪ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻳﮑﻰ ﺩﺍﺋﺮ ﺑﺮ ﺍﻳﻨﮑﻪ ﻫﺮ ﻓﺮﺩ‬

‫ﺑﻬﺎﺋﻰ ﻣﮑﻠﻒ ﺍﺳﺖ ﺑﻪ ﺗﺮﻭﻳﺞ ﺍﻣﺮﺍ‪ ‬ﺑﭙﺮﺩﺍﺯﺩ ﻭ ﺩﻳﮕﺮﻯ ﻣﺸﻌﺮ ﺑﺮ ﺍﻳﻨﮑﻪ ﻫﺮ‬

‫ﻧﻔﺴﻰ ﺑﺎﻳﺪ ﺑﮑﺎﺭﻯ ﮐﻪ ﺑﻨﻔﻊ ﺟﺎﻣﻌﻪ ﺑﺎﺷﺪ ﺍﺷﺘﻐﺎﻝ ﻭﺭﺯﺩ‪ ،‬ﺗﻮﺍﻓﻖ ﻭ ﺳﺎﺯﺵ‬

‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﺧﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺍﻟﻴﻮﻡ‬

‫ﻋﺎﻟﻴﺘﺮﻳﻦ ﻧﻮﻉ ﺍﻧﻘﻄﺎﻉ ﺁﻧﺴﺘﮑﻪ ﺑﺤﺮﻓﻪ ﺍﻯ ﺍﺷﺘﻐﺎﻝ ﻭﺭﺯﻧﺪ ﻭ ﻣﺨﺎﺭﺝ ﺧﻮﺩ ﺭﺍ‬ ‫ﺗﺎﻣﻴﻦ ﻧﻤﺎﻳﻨﺪ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻳﮏ ﺑﻬﺎﺋﻰ ﺧﻮﺏ ﮐﺴﻰ ﺍﺳﺖ ﮐﻪ ﺯﻧﺪﮔﻰ ﺧﻮﺩ ﺭﺍ‬ ‫ﻃﻮﺭﻯ ﻣﺮﺗﺐ ﻧﻤﺎﻳﺪ ﮐﻪ ﻫﻢ ﺍﺣﺘﻴﺎﺟﺎﺕ ﻣﺎﺩﻯ ﺧﻮﺩ ﺭﺍ ﻣﺮﺗﻔﻊ ﺳﺎﺯﺩ ﻭ ﻫﻢ‬

‫ﻣﻮﻓﻖ ﺷﻮﺩ"‪.‬‬ ‫ﺑﺨﺪﻣﺖ ﺍﻣﺮﺍ‪ّ ‬‬

‫******‬

‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ١٢‬ﻧﻤﻮﻧﻪ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﺹ ‪٤٠‬‬

‫ﺍﻣﺮﻳﻪ "‬ ‫"ﺍﻃﺎﻋﺖ ﺍﺯ ﺗﺸﮑﻴﻼﺕ ّ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﺁﻧﭽﻪ ﻣﺠﻠﺲ ﺷﻮﺭ ﻗﺮﺍﺭ ﺩ ﺭﺁﻥ ﺧﺼﻮﺹ ﻭ ﺧﺼﻮﺻﺎﺕ ﺩﻳﮕﺮ‬ ‫ﺗﻮﻗﻒ ﺍﻃﺎﻋﺖ ﻧﻤﺎﻳﻨﺪ " ‪٠‬‬ ‫ﮐﻞ ﺑﺎﻳﺪ ﺑﺪﻭﻥ ّ‬ ‫ﺑﺪﻫﻨﺪ ّ‬

‫)ﻟﻮﺡ ﺷﻬﻴﺪﺑﻦ ﺷﻬﻴﺪ ﺹ ‪ ٥٨‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " -٢‬ﺁﻧﭽﻪ ﺭﺍﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻣﺼﻠﺤﺖ ﺑﺪﺍﻧﻨﺪ ﺍﮔﺮ ﺑﻤﻦ ﺗﮑﻠﻴﻒ‬

‫ﮐﻨﻨﺪ ﻣﻦ ﻣﺠﺮﻯ ﻣﻴﺪﺍﺭﻡ ﺍﺑﺪﴽ ﺗﻮﻗﻒ ﻧﻨﻤﺎﻳﻢ " )ﺹ ‪ ٢٩‬ﺍﺻﻮﻝ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ (‬

‫‪ " -٣‬ﺑﺮﻫﺮ ﻓﺮﺩﻯ ﻭﺍﺟﺐ ﺍﺳﺖ ﻫﻴﭽﮕﻮﻧﻪ ﺍﻗﺪﺍﻣﻰ ﺑﺪﻭﻥ ﻣﺸﻮﺭﺕ‬

‫ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻧﻨﻤﺎﻳﺪ ﻭ ﺍﻟﺒﺘﻪ ﺑﺎﻳﺪ ﻗﻠﺒﴼ ﻭ ﺭﻭﺣﴼ ﻗﺮﺍﺭ ﻣﺤﻔﻞ ﺭﺍ ﻣﻄﻴﻊ ﻭ‬

‫ﻣﻨﻈﻢ ﮔﺮﺩﺩ ﻭﺍﻻ ﻫﺮ‬ ‫ﻣﺮﺗﺐ ﻭ ّ‬ ‫ﻧﺴﺒﺖ ﺑﺂﻥ ﻣﻨﻘﺎﺩ ﺑﺎﺷﻨﺪ ﺗﺎ ﺍﻣﻮﺭ ﺑﺎﺣﺴﻦ ﻭﺟﻪ ّ‬ ‫ﻣﺴﺘﻘﻼ ﻭ ﺑﺮ ﻭﻓﻖ ﻗﻀﺎﻭﺕ ﺧﻮﻳﺶ ﻋﻤﻞ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﻭ ﺍﻣﻴﺎﻝ‬ ‫ﺷﺨﺼﻰ‬ ‫ًّ‬

‫ﺿﺮ ﺍﻣﺮﺍ‪ ‬ﺧﻮﺍﻫﺪ ﮔﺸﺖ "‪.‬‬ ‫ﺷﺨﺼﻰ ﺧﻮﺩ ﺭﺍ ﻣﺘﺎﺑﻌﺖ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ ﻭ ﺳﺒﺐ ُ ّ‬ ‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ٥٥‬ﻧﻈﺎﻣﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫‪ " -١‬ﻳﺎﺭﺍﻥ ﺑﺎﻳﺪ ﺍﻋﻀﺎﻯ ﻣﺤﻔﻞ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ‬

‫ﺧﻮﻳﺶ ﺩﺍﻧﻨﺪ ﻭ ﺍﻣﻨﺎﻯ ﺍﻟﻬﻰ ﻣﺤﺴﻮﺏ ﻧﻤﺎﻳﻨﺪ ﻫﺮ ﺣﮑﻤﻰ ﺭﺍ ﻣﺤﻔﻞ ﺻﺎﺩﺭ‬

‫ﻧﻤﺎﻳﻨﺪ ﺑﺪﻝ ﻭ ﺟﺎﻥ ﺍﺟﺮﺍء ﻧﻤﺎﻳﻨﺪ " )ﺹ ‪ ٤٤‬ﺧﺼﺎﺋﻞ ﺍﻫﻞ ﺑﻬﺎء ﻭ ﻓﺮﺍﺋﺾ ﺍﺻﺤﺎﺏ ﺷﻮﺭ(‬ ‫ﺹ ‪٤١‬‬

‫‪ " -٢‬ﺑﺎﻳﺪ ﺍﻓﺮﺍﺩ ﺑﻬﺎﺋﻴﺎﻥ ﺩﺭ ﻫﺮ ﮐﺸﻮﺭ ﻭ ﺍﻗﻠﻴﻤﻰ ﺑﺘﻤﺎﻡ ﻗﻮﻯ ﻭ ﺩﺭ‬

‫ﻣﺤﻠﻰ ﻭ ﻣﺮﮐﺰﻯ ﺧﻮﻳﺶ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ﮐﻤﺎﻝ ﺻﻤﻴﻤﻴﺖ ﻗﻴﺎﻡ ﺑﺮ ﻧﺼﺮﺕ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ‬ ‫ّ‬

‫ﺭﺳﻤﻴﮥﺑﻬﺎﺋﻰ ﻧﻤﺎﻳﻨﺪ‬ ‫ﺍﻃﺎﻋﺖ ﻭ ﺗﻤﮑﻴﻦ ﻗﺮﺍﺭﻫﺎﻯ ﺻﺎﺩﺭﻩ ﺍﺯ ﺁﻥ ﻣﺮﺍﺟﻊ ﻋﺎﻟﻴﮥ‬ ‫ّ‬ ‫ﻇﻞ ﺍﺭﺍﺩﻩ ﻭ ﺗﺼﻤﻴﻤﺎﺕ‬ ‫ﻭ ﺁﺭﺍء ﻭ ﺍﻓﮑﺎﺭ ﻭ ﺗﻤﺎﻳﻼﺕ‬ ‫ﺷﺨﺼﻴﮥ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ّ‬ ‫ّ‬

‫ﻣﻤﺜﻠﻴﻦ ﺧﻮﻳﺶ ﺩﺭ ﺁﻭﺭﻧﺪ ‪ .‬ﺑﻤﺴﺎﻋﺪﺕ ﻭ ﺧﺪﻣﺖ ﻭ ﻣﻌﺎﺿﺪﺕ‬ ‫ﻫﻴﺌﺖ ُ َ ‪‬‬

‫ﻣﻦ ﺩﻭﻥ ﺗﺮﺩﻳﺪ ﻣﺆﻳﺪ ﻭ ﻧﺎﻓﺬ ﻭ ﻧﺎﺻﺮ‬ ‫ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻣﻨﺘﺨﺒﮥ ﺧﻮﻳﺶ ﺑﺮﺧﻴﺰﻧﺪ ﻭ َ ْ‬

‫ﺭﺳﻤﻴﺖ‬ ‫ﻣﻤﺜﻠﻴﻦ ﺧﻮﺩ ﮔﺮﺩﻧﺪ ﻭ ﺑﻪ ﻫﻴﺌﺖ ﺍﻣﻨﺎﻯ ﺍﻣﺮﺍﻟﻬﻰ‬ ‫ّ‬ ‫ﻭ ﻧﺎﺷﺮ ﺗﺸﺮﻳﻌﺎﺕ ُ َ ّ‬ ‫ﺩﻫﻨﺪ ﻭ ﺷﺨﺼﻴﺎﺕ ﺭﺍ ﺩﺭ ﺟﻤﻴﻊ ﻣﻮﺍﺭﺩ ﺑﻼ ﺍﺳﺘﺜﻨﺎ ﺗﺎﺑﻊ ﻫﻴﺌﺖ ﺩﺍﻧﻨﺪ "‪.‬‬

‫)ﺹ ‪ ١٢٤‬ﺝ ‪ ٢‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٧-٣٩‬‬

‫‪ " -٣‬ﻋﻤﻮﻡ ﻳﺎﺭﺍﻥ ﭼﻪ ﺩﺭ ﺩﺍﺧﻞ ﻭ ﭼﻪ ﺩﺭ ﺧﺎﺭﺝ ﻣﺤﻔﻞ ﺑﺎﻳﺪ ﻣﺤﻔﻞ‬

‫ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﻧﻤﺎﻳﻨﺪﻩ ﺧﻮﺩ ﺷﻤﺮﻧﺪ ﻭ ﺗﻘﻮﻳﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺗﺮﻭﻳﺞ ﺍﺟﺮﺍﺋﺎﺗﺶ ﺭﺍ‬

‫ﮐﻨﻨﺪ "‪.‬‬

‫)ﺹ ‪ ٥١‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺗﺎﻡ ﺑﺎﻋﻀﺎﻯ ﻣﺤﺘﺮﻣﮥﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ‬ ‫ﺍﺣﺒﺎ ﺑﺎﻳﺪ ﺍﻋﺘﻤﺎﺩ ﻭ ِﺛﻘﮥ ّ‬ ‫‪ّ " -٤‬‬

‫ﺧﻮﻳﺶ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﺑﺘﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ ﻗﻴﺎﻡ ﮐﻨﻨﺪ " )ﺹ ‪ ٦٠‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ (‬

‫ﺍﺱ ﺍﺳﺎﺱ ﺍﺳﺖ ﻭ ﻣﺤﻮﺭ ﻭ ﻣﺮﮐﺰ‬ ‫‪ " -٥‬ﻣﺤﺎﻓﻞ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﺍﻟﻴﻮﻡ ُ ّ‬ ‫ّ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻣﺎءﺍﻟﺮﺣﻤﻦ ﻫﺮ ﻗﺪﺭ‬ ‫ﻭﺻﺎﻳﺎﻯ ّ‬ ‫ﻣﻘﺪﺳﻪ ﻣﺒﺎﺭﮐﻪ ‪ ....‬ﻟﻬﺬﺍ ّ‬

‫ﺗﻘﺪﻣﺶ ﺭﺍ‬ ‫ﺍﺳﺎﺱ ﺍﻳﻦ ﻣﺤﺎﻓﻞ ﺭﺍ ﻣﺤﮑﻢ ﺗﺮ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺳﺒﺎﺏ ﭘﻴﺸﺮﻓﺖ ﻭ ّ‬

‫ﻣﻘﺪﺳﻪ ﺳﺮﻳﻊ ﺗﺮ ﺍﺟﺮﺍء ﺷﻮﺩ ﻭ ﻧﻮﺍﻳﺎﻯ ﻣﺒﺎﺭﮐﻪ‬ ‫ﺑﻬﺘﺮ ﻓﺮﺍﻫﻢ ﺁﺭﻧﺪ ﻭﺻﺎﻳﺎﻯ ّ‬

‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ ﻭ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ "‪) .‬ﺹ ‪ ١٤‬ﺍﺻﻮﻝ ﻧﻈﻢ ﺍﺩﺍﺭﻯ (‬ ‫ﺯﻭﺩﺗﺮ ﻭ ﮐﺎﻣﻞ ﺗﺮ‬ ‫ّ‬ ‫ﺹ ‪٤٢‬‬

‫ﻣﻘﺪﺱ ﺭﻭﺣﺎﻧﻰ ﭘﺲ ﺍﺯ‬ ‫ﺍﻟﺒﺘﻪ ﻫﺮ ﻗﺮﺍﺭﻯ ﺭﺍ ﮐﻪ ﻣﺤﻔﻞ ّ‬ ‫‪ّ " -٦‬‬

‫ﺗﺤﻘﻴﻘﺎﺕ ﻻﺯﻣﻪ ﺑﺪﻫﺪ ‪ ،‬ﺧﻴﺮ ﺍﻓﺮﺍﺩ ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻮﺍﻓﻘﺖ ﻓﺮﻣﺎﻳﻨﺪ ﺗﺎ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﮔﺮﺩﻧﺪ ﻭ ﺍﺑﻮﺍﺏ ﺑﺮﮐﺎﺕ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﺗﺎﻳﻴﺪﺍﺕ‬ ‫ﻣﺸﻤﻮﻝ ﺍﻟﻄﺎﻑ‬ ‫ّ‬ ‫ﺧﻔﻴﮥ ّ‬ ‫ّ‬

‫ﺁﺳﻤﺎﻧﻰ ﺑﺮ ﻭﺟﻮﻫﺸﺎﻥ ﻣﻔﺘﻮﺡ ﺷﻮﺩ "‪.‬‬

‫)ﺹ ‪١٤‬ﺝ ‪٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢-٤٨‬‬

‫‪ " -٧‬ﻣﻘﺘﻀﻰ ﻣﻴﺪﺍﻧﻢ ﺧﺎﻃﺮ ﺍﺣﺒﺎ ﺭﺍ ﺑﻠﺰﻭﻡ ﻗﺒﻮﻝ ﺑﻼ ﺷﺮﻁ ﻫﺮ‬

‫ﻣﻠﻰ ﺑﺂﻧﺎﻥ ﺭﺟﻮﻉ ﻧﻤﺎﻳﻨﺪ‬ ‫ﻧﻮﻉ ﺧﺪﻣﺖ ﻭ ﻭ ﻇﻴﻔﻪ ﺍﻯ ﮐﻪ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻳﺎﻣﺤﻔﻞ ّ‬ ‫ﻣﺘﺬﮐﺮ ﺳﺎﺯﻡ ‪.‬ﻫﺮ ﮔﻮﻧﻪ ﺍﻣﺘﻨﺎﻉ ﺍﺯ ﻗﺒﻮﻝ ﺧﺪﻣﺎﺕ ﻣﺮﺟﻮﻋﻪ ﺭﺍ ﻣﺬﻣﻮﻡ ﻣﻴﺪﺍﻧﻢ‪.‬‬ ‫ّ‬ ‫ﺭﺑﺎﻧﻰ "‪.‬‬ ‫ﺷﻮﻗﻰ ّ‬

‫)ﺹ ‪ ١٤‬ﻧﻈﺎﻣﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫‪ " -٨‬ﺍﻳﻨﮑﻪ ﻧﻮﺷﺘﻪ ﺑﻮﺩﻳﺪ ﺩﺭ ﺑﻴﻦ ﺑﻌﻀﻰ ﺍﺯ ﻳﺎﺭﺍﻥ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺷﺎﻳﻊ‬

‫ﺍﺳﺖ ﮐﻪ ﺑﺒﺮﺧﻰ ﺍﺯ ﻣﻮﻣﻨﻴﻦ ﻣﻘﺎﻣﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺍﻋﻄﺎء ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺁﻧﺎﻧﺮﺍ ﺍﺯ‬

‫ﻣﻘﺮﺭﺍﺕ ﻫﻴﺌﺖ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﻣﻌﺎﻑ ﻣﻴﺪﺍﺭﺩ‪ ،‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ﺍﻃﺎﻋﺖ ّ‬ ‫ّ‬ ‫ﺩﺳﺘﻮﺭ ﻓﺮﻣﻮﺩﻧﺪ ﺍﻳﻦ ﻧﮑﺘﻪ ﺗﺼﺮﻳﺢ ﺷﻮﺩ ﮐﻪ ﺑﻬﻴﭻ ﻳﮏ ﺍﺯ ﻳﺎﺭﺍﻥ ﻣﻘﺎﻣﻰ ﺍﻋﻄﺎء‬ ‫ﺣﺎﮐﻤﻴﺖ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻗﺮﺍﺭ ﺩﻫﺪ‬ ‫ﻧﺸﺪﻩ ﮐﻪ ﺍﻭ ﺭﺍ ﻣﺎﻓﻮﻕ ﻳﺎ ﺧﺎﺭﺝ ﺍﺯ ﺣﻴﻄﮥ‬ ‫ّ‬

‫ﮐﺎﻣﻼﻣﺨﺎﻟﻒ ﺭﻭﺡ ﻭ‬ ‫ﻭ ﺑﻄﻮﺭﻳﮑﻪ ﺑﺨﻮﺑﻰ ﺗﺸﺨﻴﺺ ﺩﺍﺩﻩ ﺍﻳﺪ ﺍﻳﻦ ﺭﻭﺵ‬ ‫ً‬ ‫ﻣﻨﻈﻮﺭ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ "‬

‫) ﺍﺳﺘﺨﺮﺍﺝ ﺍﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ( ‪.‬‬

‫)ﺹ ‪ ١٥ -١٦‬ﻧﻈﺎﻣﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫‪ " -٩‬ﺑﺎ ﻣﻮﺿﻮﻋﻰ ﮐﻪ ﺑﺪﺍﻥ ﺍﺷﺎﺭﻩ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ﺍﻳﻦ ﻋﺒﺪ ﮐﺎﻣﻼ ﻣﻮﺍﻓﻖ‬

‫ﻗﻄﻌﻴﴼﻭ ﺑﺪﻭﻥ ﻫﻴﭻ ﻗﻴﺪ ﻭ ﻣﻼﺣﻈﻪ ﺍﻳﻦ ﺍﺻﻞ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻴﻨﻤﺎﻳﻢ ﮐﻪ‬ ‫ﺑﻮﺩﻩ ﻭ‬ ‫ّ‬

‫ﺍﺷﺨﺎﺹ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﻤﻨﺰﻟﻪ ﻣﺮﮐﺰ ﻭ ﻳﺎ ﻣﺤﻮﺭﻯ ﻗﺮﺍﺭ ﺩﺍﺩ ﺑﻄﻮﺭﻳﮑﻪ ﺟﺎﻣﻌﻪ ﻃﺎﺋﻒ‬ ‫ﺹ ‪٤٣‬‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﺣﻮﻝ ﺁﻧﻬﺎ ﺑﺎﺷﺪ ﺑﻠﮑﻪ ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﺩﺭ ﺟﻤﻴﻊ ﺍﺣﻮﺍﻝ ﻣﻄﻴﻊ ﻣﺤﺎﻓﻞ‬ ‫ّ‬

‫ﺑﺎﺷﻨﺪ ﻭﻟﻮ ﺁﻧﮑﻪ ﻟﻴﺎﻗﺖ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺁﻧﺎﻥ ُﻣﺤﺮﺯ ﺑﺎﺷﺪ ‪.‬ﻫﺮ ﻗﺪﺭ ﺁﻧﺠﻨﺎﺏ ﻭ‬

‫ﻣﻬﻢ ﻭ ﺍﺳﺎﺳﻰ ﮐﻪ ﻣﺮﺑﻮﻁ ﺑﺎﺩﺍﺭﮤ ﺍﻣﻮﺭ ﺍﻣﺮﻯ‬ ‫ﺳﺎﻳﺮ ﻫﻤﮑﺎﺭﺍﻥ ﺭﺍﺟﻊ ﺑﺎﻳﻦ ﺍﺻﻞ‬ ‫ّ‬

‫ﺍﺳﺖ ﺗﺼﺮﻳﺢ ﻭ ﺗﺄﮐﻴﺪ ﻧﻤﺎﻳﻨﺪ ﺷﺎﻳﺴﺘﻪ ﻭ ﺭﻭﺍﺳﺖ "‪) .‬ﺹ ‪ ٨٤‬ﻧﻈﺎﻣﺖ ﺑﻬﺎﺋﻰ (‬ ‫ﺩﺭ ﺣﺎﺷﻴﮥ ﺗﻮﻗﻴﻌﻰ ﺧﻄﺎﺏ ﺑﻤﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﺍﺳﻼﻣﺒﻮﻝ ﻣﺮﻗﻮﻡ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻣﻨﺎ‪‬ﻩ ﺁﻧﭽﻪ ﺍﺯ ﻗﻮﻝ ﺍﻳﻦ ﻋﺒﺪ ﻣﺮﻗﻮﻡ‬ ‫‪ " -١٠‬ﻳﺎ‬ ‫ﺍﺣﺒﺎء ّ ٰ‬ ‫ّ‬ ‫ﭐﻟﺮﺣﻤﻦ َﻭ ُ َ ُ‬

‫ﮔﺸﺘﻪ ﺻﺤﻴﺢ ﻭ ﺗﻤﺎﻡ ﺍﺳﺖ ﻭ ﻣﻄﺎﺑﻖ ﻧﺺ ﺻﺮﻳﺢ ﻗﺎﻃﻊ ﺷﺮﻳﻌﺔﺍ‪ ‬ﺍﺷﺨﺎﺹ‬

‫ﮐﻞ ﻣﻮﻣﻨﻴﻦ ﺩﺭ ﺗﺤﺖ ﻳﮏ ُﺣﮑﻢ ﻭ ﻗﺎﻧﻮﻥ‬ ‫ﻇﻞ ﻣﺒﺎﺩﻯ ﺍﻧﺪ ﻭ ّ‬ ‫ﻭ ﺍﻓﺮﺍﺩ ﺩﺭ ّ‬

‫ﻣﺘﺤﺮﮎ ‪ .‬ﺗﺠﺎﻭﺯ ﺍﺯ ﻧﻈﻢ ﺍﻟﻬﻰ ﺟﺎﺋﺰ ﻧﻪ ﻭ ﺍﻧﺤﺮﺍﻑ ﺍﺯ ﺳﺒﻴﻞ ﻣﺴﺘﻘﻴﻢ‬ ‫ﺳﺎﻟﮏ ﻭ‬ ‫ّ‬

‫ﻣﻦ ‪‬‬ ‫ﮐﻞ َﺑﻼ‪‬‬ ‫ﻋﻠﺖ ﺧﺴﺮﺍﻥ ﻭ ﻭﺑﺎﻝ ﻭ ّ‬ ‫ﺍﻟﻬﻰ ّ‬ ‫ﺫﻟﺖ ﻧﺎﻣﺘﻨﺎﻫﻰ ‪ُ َ َ َ .‬‬ ‫ﺣﻔﻈﮑﻢ ﭐ‪ْ ِ ُ‬‬

‫َﻭ َﺩﺍ‪ ‬ﻭ َ ْ ُ ٍ‬ ‫ﻣﮑﺮﻭﻩ ‪ .‬ﺑﻨﺪﮤ ﺁﺳﺘﺎﻧﺶ ﺷﻮﻗﻰ "‪) .‬ﺹ ‪ ٧٥‬ﺍﺻﻮﻝ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ (‬

‫ﻣﻠﻰ ﺑﻬﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ﻭ ﺧﻄﺎﺏ ﺑﻤﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ّ‬

‫‪ " -١١‬ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﻃﺎﻋﺖ ﺍﻭﺍﻣﺮ ﻣﺤﻔﻞ ﺭﺍ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺑﺎ ﻭﺟﻮﺩ‬

‫ﺣﻖ ﺍﻧﺘﺨﺎﺏ ﺩﺭ‬ ‫ّ‬ ‫ﺗﻤﺮﺩ ﻭ ﻣﺨﺎﻟﻔﺖ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ّ‬ ‫ﺗﺬﮐﺮﺍﺕ ﻭ ﺍﻧﺬﺍﺭﺍﺕ ﻣﺘﺘﺎﺑﻌﻪ ّ‬ ‫ﻭﺣﺎﻧﻴﻪ ﻫﺮ ﺩﻭ ﻣﺤﺮﻭﻡ "‪.‬‬ ‫ﻋﻀﻮﻳﺖ ﻣﺤﺎﻓﻞ ﺭ‬ ‫ﺟﺎﻣﻌﻪ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫********‬

‫)ﺹ ‪ ٥٨‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺹ ‪٤٤‬‬

‫"ﺍﻃﺎﻋﺖ ﺍﺯ ﺣﮑﻮﻣﺖ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫‪ " -١‬ﺑﺸﺎﺭﺕ ﭘﻨﺠﻢ ﺍﻳﻦ ﺣﺰﺏ ﺩﺭ ﻣﻤﻠﮑﺖ ﻫﺮ ﺩﻭﻟﺘﻰ ﺳﺎﮐﻦ‬

‫ﺷﻮﻧﺪ ﺑﺎﻳﺪ ﺑﺎﻣﺎﻧﺖ ﻭ ﺻﺪﻕ ﻭﺻﻔﺎ ﺑﺎ ﺁﻥ ﺩﻭﻟﺖ ﺭﻓﺘﺎﺭ ﻧﻤﺎﻳﻨﺪ "‪.‬‬

‫)ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺑﺸﺎﺭﺍﺕ ‪ -‬ﺹ ‪ ١١‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ (‬

‫‪ " -٢‬ﺑﺮ ﺍﺣﺪﻯ ﺟﺎﺋﺰ ﻧﻪ ﮐﻪ ﺍﺭﺗﮑﺎﺏ ﻧﻤﺎﻳﺪ ﺍﻣﺮﻯ ﺭﺍ ﮐﻪ ﻣﺨﺎﻟﻒ ﺭﺍﻯ‬ ‫)ﺹ ‪ ٢٧٠‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫ﺭﺅﺳﺎﻯ ﻣﻤﻠﮑﺖ ﺑﺎﺷﺪ "‪.‬‬

‫ﺟﻼﻟُﻪ ﺩﻭ ﺍﻣﺮ ﻻﺯﻡ ﺧﺪﻣﺖ‬ ‫ﺟﻞ َ ُ‬ ‫‪ " -٣‬ﺑﻌﺪ ﺍﺯ ﻣﻌﺮﻓﺖ ﺣﻀﺮﺕ ﺑﺎﺭﻯ َ ‪‬‬

‫ﺗﻤﺴﮏ ﺑﻪ ﺣﮑﻤﺖ ﺍﻳﻦ ﺩﻭ ﺳﺒﺐ ﺍﺭﺗﻔﺎﻉ ﻭ ﺍﺭﺗﻘﺎء‬ ‫ﻭ ﺍﻃﺎﻋﺖ ﺩﻭﻟﺖ ﻭ‬ ‫ّ‬

‫ﺗﺮﻗﻰ ﺁﻧﺴﺖ "‪.‬‬ ‫ﻭﺟﻮﺩ ﻭ ّ‬

‫)ﺹ ‪ ٢٧٠‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻧﻬﺎﻳﺖ ﺍﻃﺎﻋﺖ ﻭ ﺍﻧﻘﻴﺎﺩ ﺭﺍ ﺑﺤﮑﻮﻣﺖ ﺑﻤﻮﺟﺐ‬ ‫‪ّ " -٤‬‬ ‫ﻣﺠﺮﻯ ﺩﺍﺭﻧﺪ "‪.‬‬ ‫ﻧﺼﻮﺹ ﺍﻟﻬﻰ‬ ‫ٰ‬ ‫****‬

‫)ﺹ ‪ ٢٧٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎ ء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﺣﺒﺎء ﺑﺎﻳﺪ ﺧﻴﺮﺧﻮﺍﻩ ﻭ ﺻﺎﺩﻕ ﻭ ﻣﻄﻴﻊ ﻭ‬ ‫ﻧﺺ ﻗﺎﻃﻊ ﺍﺳﺖ ﮐﻪ ّ‬ ‫‪ّ " -١‬‬

‫ﻣﻨﻘﺎﺩ ﺣﮑﻮﻣﺖ ﺑﺎﺷﻨﺪ ‪ .‬ﺩﻳﮕﺮ ﻧﻔﺴﻰ ﺗﺄﻭﻳﻠﻰ ﻧﻨﻤﺎﻳﺪ ﻭ ﺍﺟﺘﻬﺎﺩﻯ ﻧﻔﺮﻣﺎﻳﺪ ﻭ‬ ‫ﻗﻴﺪﻯ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺎﻭﺭﺩ "‪.‬‬

‫)ﺹ ‪ ٢٧٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺹ ‪٤٥‬‬

‫‪ " -٢‬ﺍﻣﺮ ﻗﻄﻌﻰ ﺍﻟﻬﻰ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺎﻳﺪ ﺍﻃﺎﻋﺖ ﺣﮑﻮﻣﺖ ﻧﻤﻮﺩ ﺍﻳﻦ‬

‫ﻫﻴﭻ ﺗﺎﻭﻳﻞ ﺑﺮﻧﻤﻴﺪﺍﺭﺩ ﻭ ﺗﻔﺴﻴﺮ ﻧﻤﻴﺨﻮﺍﻫﺪ "‪).‬ﺹ ‪ ٤٦٤‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ(‬

‫‪ " -٣‬ﺩﺭ ﻫﺮ ﻣﻤﻠﮑﺖ ﮐﻪ ﻫﺴﺘﻴﺪ ﺑﺤﮑﻮﻣﺖ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻃﺎﻋﺖ ﺑﺎﺷﻴﺪ "‪.‬‬ ‫)ﺹ ‪ ٢٧٤‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻧﺺ ﺟﻤﺎﻝ‬ ‫‪ " -٤‬ﺩﺭ ﻫﺮ ﻣﻤﻠﮑﺖ ﮐﻪ ﻫﺴﺘﻴﺪ ﺑﺤﮑﻮﻣﺖ ﺁﻥ ﻣﻤﻠﮑﺖ ﺑﻪ ّ‬

‫ﻣﺒﺎﺭﮎ ﺑﺎﻳﺪ ﺻﺎﺩﻕ ﻭ ﺍﻣﻴﻦ ﻭ ﺧﻴﺮﺧﻮﺍﻩ ﺑﺎﺷﻴﺪ ﻭ ﺑﻪ ﻣﻠﻞ ﺁﻥ ﺍﻗﻠﻴﻢ ﺩﺭ ﻧﻬﺎﻳﺖ‬

‫ﺍﻣﺎﻧﺖ ﻭ ﺭﺍﺳﺘﻰ ﻭ ﺩﺭﺳﺘﻰ ﺭﻓﺘﺎﺭ ﮐﻨﻴﺪ "‪.‬‬

‫)ﺹ ‪ ٦٢‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﭐﻟﺤﻖ ‪ ،‬ﺑﺠﻤﻴﻊ ﺩﻭﻝ ﺑﻰ ﻧﻬﺎﻳﺖ ﺻﺎﺩﻕ ﻭ‬ ‫ﻻﻣﺮ‬ ‫ﺍﻃﺎﻋﺔ ِ َ ْ ِ‬ ‫ﺍﺣﺒﺎ ‪ً َ ِ ،‬‬ ‫ّ‬ ‫‪ّ " -٥‬‬

‫ﻋﻨﺪﺍﻟﺤﻖ‬ ‫ﺧﻴﺮ ﺧﻮﺍﻫﻨﺪ ﻭ ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﺤﮑﻮﻣﺖ ﺧﻼﻓﻰ ﻧﻤﺎﻳﺪ ﺧﻮﻳﺶ ﺭﺍ‬ ‫ّ‬ ‫ﻣﺴﺘﺤﻖ ﻋﻘﺎﺏ ﺩﺍﻧﺪ ﻭ ﻣﺮﺩﻭﺩ ﻭ ﺧﻄﺎﮐﺎﺭ ﺷﻤﺮﺩ"‪.‬‬ ‫ﻣﺆﺍﺧﺬ ﻭ ﻣﺴﺆﻭﻝ ﻭ‬ ‫ّ‬

‫)ﺹ ‪ ٢٨٢‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ﺫﻟﺘﻰ ﺭﺍ ﺗﺤﻤﻞ ﺗﻮﺍﻥ ﻧﻤﻮﺩ ﻣﮕﺮﺧﻴﺎﻧﺖ ﺑﻮﻃﻦ ﻭ ﻫﺮ‬ ‫‪ " -٦‬ﻫﺮ ّ‬

‫ﻣﻠﺖ "‪.‬‬ ‫ﮔﻨﺎﻫﻰ ﻗﺎﺑﻞ ﻋﻔﻮ ﻭ ﻣﻐﻔﺮﺕ ﺍﺳﺖ ﻣﮕﺮ ﻫﺘﮏ ﻧﺎﻣﻮﺱ ﺩﻭﻟﺖ ﻭ‬ ‫ﻣﻀﺮﺕ ّ‬ ‫ّ‬ ‫)ﺹ ‪ ٢٨٦‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫*****‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻇﻞ ﻫﺮ ﺩﻭﻟﺖ ﻭ ﺣﮑﻮﻣﺘﻰ ﺑﺼﺪﻕ ﻭ ﺻﻔﺎ ﻭ‬ ‫‪ " -١‬ﺍﻫﻞ ﺑﻬﺎء ﺩﺭ ّ‬ ‫ﺗﻘﻮﻯ ﺭﻓﺘﺎﺭ ﻧﻤﺎﻳﻨﺪ "‪.‬‬ ‫ﺍﻣﺎﻧﺖ ﻭ‬ ‫ٰ‬

‫)ﺹ ‪٢٢‬ﺝ ‪ ١٩٢٧ -٣٩- ٢‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺹ ‪٤٦‬‬

‫ﺣﮑﺎﻡ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﺩﺭ ﻭﻃﻦ ﻋﺰﻳﺰ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻭ‬ ‫‪ " - ٢‬ﺁﻧﭽﻪ ﺭﺍ‬ ‫ّ‬

‫ﻭ ﻫﺮ ُﺣﮑﻤﻰ ﺭﺍ ﺻﺎﺩﺭ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﺮ ﻗﺎﻧﻮﻧﻰ ﺭﺍ ﻭﺿﻊ ﮐﻨﻨﺪ ﺑﻬﺎﺋﻴﺎﻥ ﻓﻮﺭﴽ ﺩﺭ‬

‫ﻓﻌﻼﻭ‬ ‫ﺟﺪﻳﺖ ﻭ ﺧﻴﺮ ﺧﻮﺍﻫﻰ ﻭ ﺻﺪﺍﻗﺖ ﻭ ﺍﻣﺎﻧﺖ ﻗﻠﺒﴼ ﻭ‬ ‫ﻧﻬﺎﻳﺖ ﺧﻠﻮﺹ ﻭ‬ ‫ً‬ ‫ّ‬

‫ﺳﻢ‬ ‫ﻟﺴﺎﻧﴼ ﺩﺭ ّ‬ ‫ﮐﻞ ﻧﻘﺎﻁ ﻭ ﺩﺭ ﺟﻤﻴﻊ ﺷﺆﻭﻥ ﻭ ﺍﺣﻮﺍﻝ ﺍﻃﺎﻋﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻘﺪﺭ ّ‬ ‫ِﺍﺑﺮﺓ ﻣﺨﺎﻟﻔﺖ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺗﺠﺎﻫﻞ ﻧﮑﻨﻨﺪ ﻭ ﺍﻧﺤﺮﺍﻑ ﻧﺠﻮﻳﻨﺪ " ‪.‬‬

‫) ﺹ ‪ ٢٣٣‬ﺝ ﺍ ﺳﺎﻟﻬﺎﻯ ‪ ١٩٢٢ - ٢٦‬ﺗﻮﻗﻴﻐﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫‪ " - ٣‬ﺍﻫﻞ ﺑﻬﺎء ﻣﺄﻣﻮﺭ ﺑﺎﻃﺎﻋﺖ ﻭ ﺍﻧﻘﻴﺎﺩ ﺩﻭﻟﺖ ﻣﺘﺒﻮﻋﮥ ﺧﻮﻳﺸﻨﺪ ﻭ‬

‫ﺍﺛﺒﺎﺕ ﺻﺪﺍﻗﺖ ﻭ ﺧﻴﺮ ﺧﻮﺍﻫﻰ ﺧﻮﻳﺶ ﻧﺴﺒﺖ ﺑﺎﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ " ‪.‬‬

‫) ﺹ ‪ ١٢٢‬ﺝ ‪ ٢‬ﺳﺎﻟﻬﺎﻯ ‪ ١٩٢٧ - ٣٩‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺣﺘﻤﻴﮥ‬ ‫‪ " - ٤‬ﺍﻃﺎﻋﺖ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﻭ ﺍﺟﺮﺍﻯ ﻗﻮﺍﻧﻴﻦ ﻣﻤﻠﮑﺖ ﺍﺯ ﻓﺮﺍﺋﺾ‬ ‫ّ‬

‫ﺍﻫﻞ ﺑﻬﺎء " ‪.‬‬

‫ﻣﻘﺪﺳﻪ ﺁﻧﺎﻥ‬ ‫‪ " - ٥‬ﺍﻃﺎﻋﺖ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﺍﺯ ﻓﺮﺍﺋﺾ‬ ‫ﺣﺘﻤﻴﮥ ﺍﻫﻞ ﺑﻬﺎء ﻭ ﻭﺍﺟﺒﺎﺕ ّ‬ ‫ّ‬

‫ﺗﻌﻠﻖ ﺑﻤﻌﺘﻘﺪﺍﺕ ﺩﺍﺭﺩ ﺍﻫﻞ‬ ‫ﻣﺤﺼﻮﺏ ﻭﻟﻰ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ﻭﺟﺪﺍﻧﻴﻪ ﮐﻪ ّ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻪ ﺳﻤﺤﺎء ﺷﻬﺎﺩﺕ ﺭﺍ ﺑﺮ ﺍﻃﺎﻋﺖ ﺗﺮﺟﻴﺢ‬ ‫ﺑﻬﺎء ﻭ‬ ‫ﻣﺘﻤﺴﮑﻴﻦ ﺑﺸﺮﻳﻌﮥ ّ‬ ‫ّ‬ ‫ﺩﻫﻨﺪ " ‪.‬‬

‫) ﺹ ‪ ١٣٠‬ﺝ ‪ ٣‬ﺳﺎﻟﻬﺎﻯ ‪ ١٩٢٢ - ٤٨‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫* ﺑﻨﺼﻮﺹ ﻓﺼﻮﻝ ‪ :‬ﻧﻬﻰ ﺍﺯ ﺧﻴﺎﻧﺖ ﺩﺭ ﻣﺸﺎﻏﻞ ﻣﺎﻟﻰ ‪ -‬ﻧﻬﻰ ﺍﺯ‬

‫ﺳﻴﺎﺳﻴﻪ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‬ ‫ﺭﺷﻮﺕ ‪ -‬ﻧﻬﻰ ﺍﺯ ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ّ‬ ‫*******‬

‫ﺹ ‪٤٧‬‬ ‫"ﺍﻃﺎﻋﺔ ﺍ‪ ‬ﻭ ﺍﺟﺮﺍﻯ ﺍﺣﮑﺎﻡ ﻭ ﺗﻌﺎﻟﻴﻢ "‬

‫ﺍﻭﻝ ﮐﻪ ﺩﺭﺑﺎﺭﮤ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻌﺪ ﺍﺯ ﺁﻳﮥ ّ‬

‫ﺍﻋﻈﻢ ﻓﺮﻳﻀﮥ ﺍﻧﺴﺎﻥ ﮐﻪ ﻋﺮﻓﺎﻥ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻻﻋﻠﻰ‬ ‫ﻓﺰﺗﻢ ِ َ َ‬ ‫‪ِ " -١‬ﺍﺫﺍ ُ ْ ُ‬ ‫ﭐﻻﺳﻨﻰ َﻭ ُ ُ َ‬ ‫ﺑﻬﺬﺍ َ ِ‬ ‫ﭐﻻﻓﻖ َ َ ٰ‬ ‫ﭐﻟﻤﻘﺎﻡ َ ْ َ ٰ‬ ‫ﻳﻨﺒﻐﻰ ِ ُ ‪‬‬ ‫ََِْ‬ ‫ﭐﻟﻤﻘﺼﻮﺩ‬ ‫ﻔﺲ َ ْ‬ ‫ﻣﻦ َ َ‬ ‫ﺍﻥ َ ‪َ ِ ‬‬ ‫ﻟﮑﻞ َﻧ ْ ٍ‬ ‫ﻣﺎﺍﻣﺮ ِ ِﺑﻪ ِ ْ‬ ‫ﻟﺪﻯ َ‬ ‫ﻳﺘﺒﻊ ٰ ُ ِ َ‬

‫ﻣﺎﺣﮑﻢ ِ ِﺑﻪ‬ ‫ﺩﻭﻥ‬ ‫ﻻﻧﻬﻤﺎ ِ َ َ‬ ‫ِ‬ ‫ﻣﻌﴼﻻ ُ ْ َ ُ‬ ‫ﺍﺣﺪﻫﻤﺎ َ ْ َ‬ ‫ﻳﻘﺒﻞ َ َ ُ ُ‬ ‫ِ َُّ‬ ‫ﭐﻻﺁﺧﺮ ٰﻫﺬﺍ ٰ َ َ َ‬ ‫ﻣﻄﻠﻊ ِ‬ ‫ﭐﻻﻟﻬﺎﻡ "‪(K ١) .‬‬ ‫َ ِ ُ‬ ‫ِ‬

‫ﻭ ﺩﺭ ﺁﻳﺎﺕ ﺑﻌﺪ ﻧﻴﺰ ﺩﺭﺑﺎﺭﮤ ﺍﺣﮑﺎﻡ ﻭ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﺪﻭﺩ‬ ‫‪ ِ " -٢‬‬ ‫ﻣﻦ ﭐ‪َ ْ َ َ ِ‬‬ ‫ﭐﻟﺬﻳﻦ ُ ْ ُ ْ‬ ‫ﺍﻭﺗﻮﺍ َ َ‬ ‫ﺍﻥ ‪َ ْ ِ ‬‬ ‫ﻳﺮﻭﻥ ُ ُ ْ َ‬ ‫ﺎ‪‬ﺮ ِ َ‬ ‫ﺑﺼ ‪َ ‬‬

‫ﭐﻟﻌﺎﻟﻢ َﻭ ِ ْ ِ‬ ‫ﭐﻻﻣﻢ َﻭ‬ ‫ﭐﻟﺴﺒﺐ ْ َ ْ َ َ‬ ‫ﭐ‪َ َ  ِ‬‬ ‫ﺣﻔﻆ ْ ُ َ ِ‬ ‫ﻟﻨﻈﻢ ْ َ َ ِ‬ ‫ﭐﻻﻋﻈﻢ ِ َ ْ ِ‬ ‫‪ِ‬‬ ‫ﺑﮑﺴﺮ‬ ‫ﺍﻣﺮﻧﺎﮐﻢ ِ َ ْ ِ‬ ‫ﭐﻟﺬﻱ َ َ َ‬ ‫ﺍﻧﻪ ِ ْ‬ ‫ﺍﻧﺎ َ َ ْ َ ُ ْ‬ ‫ﺭﻋﺎﻉ‪ ِ .‬‬ ‫ﻏﻔﻞ ِ ‪ُ ‬‬ ‫ﻫﻤﺞ َ َ ٍ‬ ‫ﻣﻦ َ َ ٍ‬

‫ُ ُ ْ َ ِ‬ ‫ﭐﻟﻘﻠﻢ‬ ‫ﺣﺪﻭﺩﺍﺕ ‪ِ ْ ‬‬ ‫ﺭﻗﻢ ِ َ‬ ‫ﻭﭐﻟﻬﻮﻯ َﻻ َﻣﺎ ُ ِ َ‬ ‫ﭐﻟﻨﻔﺲ َ ْ َ َ ٰ‬ ‫ﻣﻦ ْ َ َ ِ‬ ‫ﻟﻤﻦ ِﻓﻲ ْ ِ ْ َ ِ‬ ‫ﻟﺮﻭﺡ ْ َ َ َ ِ‬ ‫ﻗﺪ‬ ‫ْ َ َْ‬ ‫ﭐﻻﻣﮑﺎﻥ ‪ْ َ .‬‬ ‫ﭐﻟﺤﻴﻮﺍﻥ ِ َ ْ‬ ‫ﻰ ِ ‪ُ‬‬ ‫ﺍﻧﻪ َ ُ ْ ِ‬ ‫ﭐﻻﻋﻠ ٰ‬ ‫ﭐﻟﺤﮑﻤﺔ َ ْ َ َ ِ‬ ‫ﺑﺤﻮﺭ ْ ِ ْ َ ِ‬ ‫ﻧﺴﻤﺔ‬ ‫ﻫﺎﺟﺖ َ ْ َ ُ‬ ‫ﺑﻤﺎ َ َ ْ‬ ‫َ َ ْ‬ ‫ﻣﺎﺟﺖ ُ ُ ْ ُ‬ ‫ﻭﭐﻟﺒﻴﺎﻥ ِ َ‬ ‫ﭐﻏﺘﻨﻤﻮﺍ َﻳﺎ ُ ْ ِ‬ ‫ﭐﻟﺬﻳﻦ‬ ‫‪ٰ ْ ‬‬ ‫ﭐﻻﻟﺒﺎﺏ ‪ ِ .‬‬ ‫ﺍﻭﻟﻰ ْ َ ْ َ ِ‬ ‫ﭐﻟﺮﺣﻤﻦ ِ ْ َ ِ ُ ْ‬ ‫ﺍﻥ ‪َ ْ ِ ‬‬

‫ﻋﻬﺪ ﭐ‪ِ ِ‬ﻓﻲ َ َ ِ ِ ِ‬ ‫ﺍﻋﻘﺎﺑﻬﻢ‬ ‫ﻧﮑﺜﻮﺍ َ ْ َ‬ ‫ﻋﻠﻰ َ ْ َ ِ ِ ْ‬ ‫ﺍﻭﺍﻣﺮﻩ َ َ َ ُ ْ‬ ‫َ َُْ‬ ‫ﻭﻧﮑﺼﻮﺍ َ َ ٰ‬

‫ﻟﺪﻯ ْ َ ِ‬ ‫ﺍﻫﻞ ‪ِ َ ‬‬ ‫ﭐﻟﻤﺘﻌﺎﻝ ِ"‪(K ٢) .‬‬ ‫ﭐﻟﻀﻼﻝ َ َ‬ ‫َُْ‪َ ‬‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﺍﻭﻟ‪‬ﮏ ِ ْ‬ ‫ﭐﻟﻐﻨﻰ ُ َ‬ ‫‪‬‬ ‫ﺳﺮﺝ ِ َ َ ِ‬ ‫ﻋﻨﺎﻳﺘﻲ‬ ‫ﺍﻥ َ َ ِ ِ‬ ‫ﭐﻋﻠﻤﻮﺍ َ ‪‬‬ ‫ﻣﻼ‪‬ﭐﻻﺭﺽ ِ ْ َ ُ ْ‬ ‫‪َ " -٣‬ﻳﺎ َ َ ْ َ ْ‬ ‫ﺍﻭﺍﻣﺮﻱ ُ ُ ُ‬ ‫ﺭﺣﻤﺘﻲ ِ َ ِ ‪ِ ‬‬ ‫ﻣﻔﺎﺗﻴﺢ َ ْ َ ِ‬ ‫ﺑﻴﻦ ِ َ ِ‬ ‫ﻧﺰﻝ‬ ‫ﮐﺬﻟﮏ ُ ‪َ ‬‬ ‫ﻟﺒﺮﻳﺘﻲ َ َ ِ َ‬ ‫ﻋﺒﺎﺩﻱ َﻭ َ َ ِ ْ ُ‬ ‫َْ َ‬

‫ﻣﺎﻟﮏ ْ َ ْ َ ِ‬ ‫ﺳﻤﺎ‪َ ‬ﻣ ِ ‪ِ ‬‬ ‫ﻳﺠﺪ‬ ‫ﻟﻮ َ ِ ُ‬ ‫ﺭﺑﮑﻢ َ ِ ُ‬ ‫ﭐﻻﻣﺮ َ ْ‬ ‫ﭐﻻﺩﻳﺎﻥ َ ْ‬ ‫ﺸﻴﺔ َ ‪ْ ُ ‬‬ ‫ْ َُْ‬ ‫ﻣﻦ َ َ‬

‫ﻓﻢ َ ‪ِ ‬‬ ‫ﭐﻟﺒﻴﺎﻥ ‪ِ ‬‬ ‫ﺣﻼﻭﺓ ْ َ َ ِ‬ ‫ﭐﻟﺮﺣﻤﻦ‬ ‫َ َ ٌ‬ ‫ﻣﺸﻴﺔ ‪ِ ٰ ْ ‬‬ ‫ﻇﻬﺮ َ ْ‬ ‫ﭐﻟﺬﻱ َ َ َ‬ ‫ﺍﺣﺪ َ َ َ َ‬ ‫ﻣﻦ َ ِ‬ ‫ﮐﻠﻬﺎ‬ ‫ﻭﻟﻮ َ ُ ْ ُ‬ ‫ﺧﺰﺍ‪‬ﻦ ْ َ ْ‬ ‫ﻋﻨﺪﻩ َ َ ْ‬ ‫ﻟﻴﻨﻔﻖ َﻣﺎ ِ ْ ِ ُ‬ ‫َُِْ ُ‬ ‫ﭐﻻﺭﺽ ِ ُ ‪َ ‬‬ ‫ﻳﮑﻮﻥ َ َ ‪َ ‬‬

‫ﺍﻓ ِﻖ ِ َ َ ِ‬ ‫ﺍﻭﺍﻣﺮﻩ ْ ُ ْ ِ َ ِ‬ ‫ﭐﻟﻌﻨﺎﻳﺔ‬ ‫ﻣﻦ َ َ ِ ِ‬ ‫ﻣﻦ ُ ُ‬ ‫ِﭐﻟﻤﺸﺮﻗﺔ ِ ْ‬ ‫ﺍﻣﺮﴽ ِ ْ‬ ‫ﻟﻴﺜﺒﺖ َ ْ َ‬ ‫ِ ُ ِْ َ‬

‫َ ْ ََْ ِ‬ ‫ﻭﭐﻻﻟﻄﺎﻑ ( "‪(K ٣) .‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ (‬ ‫ﺹ ‪٤٨‬‬

‫ﻋﺮﻑ َ ِ ْ ِ‬ ‫ﻣﻦ ُ ُ ْ ِ‬ ‫ﺗﻨﺼﺐ‬ ‫‪ْ ُ " -٤‬‬ ‫ﻳﻤﺮ َ ْ ُ‬ ‫ﺣﺪﻭﺩﻱ َ ُ ‪‬‬ ‫ﻗﻞ ِ ْ‬ ‫ﻗﻤﻴﺼﻲ َ ِ َ‬ ‫ﻭﺑﻬﺎ َ ْ َ ُ‬ ‫ﭐﻟﻘﻨﻦ َﻭ ْ َ ْ َ ِ‬ ‫ﺗﮑﻠﻢ‬ ‫ﺍﻋﻼﻡ ‪َ َ ِ ْ ‬‬ ‫ﭐﻻﺗﻼﻝ ‪ْ َ .‬‬ ‫ﭐﻟﻨﺼﺮﻋﻠﻰ ْ ُ َ ِ‬ ‫َ َْ ُ‬ ‫ﻗﺪ َ َ ‪َ ‬‬

‫ﻋﻈﻤﺘﻲ ُ َ ِ‬ ‫ﺟﺒﺮﻭﺕ َ َ َ ِ‬ ‫ﻗﺪﺭﺗﻲ ِﻓﻲ َ َ ُ ْ ِ‬ ‫ﻟﺴﺎﻥ ُ ْ َ ِ‬ ‫ﻟﺒﺮﻳﺘﻲ َ ِ‬ ‫ﻣﺨﺎﻃﺒﴼ ِ َ ِ ‪ِ ‬‬ ‫ﺍﻥ‬ ‫ِ َ ُ‬

‫ﺣﺒﴼ ِ َ َ ِ‬ ‫ﭐﻋﻤﻠﻮﺍ ُ ُ ْ ِ‬ ‫ﻋﺮﻑ‬ ‫ﻭﺟﺪ َ ْ َ‬ ‫ﻟﺤﺒﻴﺐ َ َ َ‬ ‫ﻃﻮﺑﻰ ِ َ ٍ‬ ‫ﺣﺪﻭﺩﻱ ُ ّ‬ ‫ْ َُْ‬ ‫ﻟﺠﻤﺎﻟﻲ ُ ْ َ ٰ‬

‫ﻣﻦ َ َ ِ‬ ‫ﭐﻟﮑﻠﻤﺔ ‪ِ ‬‬ ‫ﻫﺬﻩ ْ َ ِ َ ِ‬ ‫ﻧﻔﺤﺎﺕ‬ ‫َْ ْ ُْ ِ‬ ‫ﭐﻟﺘﻲ َ َ ْ‬ ‫ﭐﻟﻤﺤﺒﻮﺏ ِ ْ‬ ‫ﻣﻨﻬﺎ َ َ َ ُ‬ ‫ﻓﺎﺣﺖ ِ ْ َ‬

‫ﻋﻠﻰ َ ٍ‬ ‫ﺷﺮﺏ‬ ‫ﺑﭑﻻﺫﮐﺎﺭ ‪ِ ْ َ َ .‬‬ ‫ﻻﺗﻮﺻﻒ ِ ْ َ ْ َ ِ‬ ‫َْ ْ ِ‬ ‫ﻟﻌﻤﺮﻱ َ ْ‬ ‫ﺷﺄﻥ َ ُ ْ َ ُ‬ ‫ﻣﻦ َ ِ َ‬ ‫ﭐﻟﻔﺼﻞ َ َ ٰ‬ ‫ﺭﺣﻴﻖ ْ ِ ْ َ ِ‬ ‫ﺍﻳﺎﺩﻯ ْ َ ْ َ ِ‬ ‫ﻣﻦ َ َ ِ‬ ‫ﺣﻮﻝ‬ ‫ﻳﻄﻮﻑ َ ْ َ‬ ‫ﺍﻧﻪ َ ُ ْ ُ‬ ‫ﭐﻻﻧﺼﺎﻑ ِ ْ‬ ‫ﭐﻻﻟﻄﺎﻑ ِ ّ ُ‬ ‫َ ِ َْ‬

‫ﻣﻦ ُ ُ ِ ِ‬ ‫ﺍﻭﺍﻣﺮﻱ ْ ُ ْ ِ َ ِ‬ ‫ﭐﻻﺑﺪﺍﻉ "‪(K ٤) .‬‬ ‫َ​َ ِ​ِ‬ ‫ﭐﻟﻤﺸﺮﻗﺔ ِ ْ‬ ‫ﺍﻓﻖ ْ ْ َ ِ‬ ‫َ‬ ‫)ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ (‬

‫ﻓﺘﺤﻨﺎ‬ ‫ﭐﻻﺣﮑﺎﻡ َ ْ‬ ‫ﻧﺰﻟﻨﺎ َ ُ ْ‬ ‫ﻻﺗﺤﺴﺒﻦ ِ ‪‬‬ ‫‪ ُ َ ْ َ َ " -٥‬‬ ‫ﺑﻞ َ َ ْ َ‬ ‫ﻟﮑﻢ ْ َ ْ َ َ‬ ‫ﺍﻧﺎ َ ‪َ ْ ‬‬ ‫ﭐﻟﻘ ْ َ ِ‬ ‫ﺪﺭﺓ َﻭ‬ ‫ﺧﺘﻢ ‪ِ ْ ِ ‬‬ ‫ﺑﺎﺻﺎﺑﻊ ْ ُ‬ ‫َ ْ َ‬ ‫ﭐﻟﻤﺨﺘﻮﻡ ِ َ َ ِ ِ‬ ‫ﭐﻟﺮﺣﻴﻖ ْ َ ْ ُ ْ ِ‬

‫ﭐﻟﻮﺣﻲ‬ ‫ﺑﺬﻟﮏ َﻣﺎ ُ ‪َ ‬‬ ‫ْ ِ ِْ َ ِ‬ ‫ﭐﻻﻗﺘﺪﺍﺭ َ ْ َ ُ‬ ‫ﻳﺸﻬﺪ ِ َ ِ َ‬ ‫ﻗﻠﻢ ْ َ ْ‬ ‫ﻧﺰﻝ ِ ْ‬ ‫ﻣﻦ َ َ ِ‬

‫ﺗﻔﮑﺮﻭﺍ َﻳﺎ ُ ْ ِ‬ ‫ﭐﻻﻓﮑﺎﺭ ( " ‪(K ٥) .‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ (‬ ‫ﺍﻭﻟﻰ ْ َ ْ َ ِ‬ ‫َ َ ‪ْ ُ‬‬ ‫ﭐﻟﻞ◌ﻩ ‪ِ ‬‬ ‫‪ِ َ َ " -٦‬‬ ‫ﭐﻟﻘﻠﻢ‬ ‫ﺣﺪﻭﺩ ّ ‪‬‬ ‫ﭐﻟﺘﻲ ُ ِ َ ْ‬ ‫ﻫﺬﻩ ُ ُ ْ ُ‬ ‫ﺭﻗﻤﺖ ِ َ‬ ‫ﻣﻦ ْ َ َ ِ‬ ‫ﺑﺎﻭﺍﻣﺮ‬ ‫ﺴﮑﻮﺍ ِ َ َ ِ ِ‬ ‫ﭐﻻﻋﻠﻰ ِﻓﻲ ‪ِ ُ ‬‬ ‫ﺗﻤ ‪ْ ُ ‬‬ ‫ﭐﻻﻟﻮﺍﺡ ‪َ َ .‬‬ ‫ﭐﻟﺰﺑﺮ َﻭ ْ َ ْ َ ِ‬ ‫ْ َ َْ ٰ‬

‫ﭐ‪ِ ِ َ ْ َ َ ِ‬‬ ‫ﺍﺻﻮﻝ‬ ‫ﺍﺧﺬﻭﺍ ُ ُ ْ َ‬ ‫ﭐﻟﺬﻳﻦ َ َ ُ ْ‬ ‫ﻭﺍﺣﮑﺎﻣﻪ َ َ َ ُ ْ ُ ْ‬ ‫ﻣﻦ ‪َ ْ ِ ‬‬ ‫ﻭﻻﺗﮑﻮﻧﻮﺍ ِ َ‬

‫ﭐﺗﺒﻌﻮﺍ‬ ‫ﺍﺻﻮﻝ ﭐ ِ‬ ‫ﻧﺒﺬﻭﺍ ُ ُ ْ َ‬ ‫ﺑﻤﺎ ‪ْ ُ َ ‬‬ ‫‪ْ ُ َ​َ ‬‬ ‫ﺍﻧﻔﺴﻬﻢ َﻭ َ َ ُ ْ‬ ‫َُْ ِ ِ ْ‬ ‫ﻭﺭﺍ‪‬ﻬﻢ ِ َ‬ ‫ﭐﻻﻭﻫﺎﻡ "‪(K ١٧) ٠‬‬ ‫‪َ ُْ ‬‬ ‫ﭐﻟﻈﻨﻮﻥ َﻭ ْ َ ْ َ َ‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻭﻓﺎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﮐﻠﻤﺎ‬ ‫ﺳﺄﻟﺖ ِﻓﻲ َ َ ِ ِ‬ ‫ﻓﺄﻋﻠﻢ ِ َ ‪‬‬ ‫ﺍﻭﺍﻣﺮﭐ‪ْ َ ْ َ ِ‬‬ ‫‪َ " -٧‬ﻭ َ ‪‬‬ ‫ﺑﺎﻥ ُ ‪َ ‬‬ ‫ﺍﻣﺎ َﻣﺎ َ ْ َ‬

‫ﻋﻠﻰ ْ ُ ‪‬‬ ‫ﺭﻳﺐ ِ ْ ِ‬ ‫ﻓﺮﺽ‬ ‫ﻓﻴﻪ َﻭ َ َ‬ ‫ﺣﺪﺩ َﻓﻲ ْ ِ َ ِ‬ ‫ﭐﻟﮑﻞ َ ْ ٌ‬ ‫ﭐﻟﮑﺘﺎﺏ َ ٌ‬ ‫ُ ‪َ ‬‬ ‫ﺣﻖ َﻻ َ ْ َ‬

‫ﻟﺪﻥ ُ ْ ِ ٍ‬ ‫ﻭﻣﻦ‬ ‫ﺑﻤﺎ ُ ‪َ ‬‬ ‫ﻣﻦ َ ُ ْ‬ ‫َِ ْ‬ ‫ﻋﻠﻴﻢ َ َ ْ‬ ‫ﻧﺰﻝ ِ ْ‬ ‫ﺑﺎﻥ َ ْ َ ُ ْ‬ ‫ﻳﻌﻤﻠﻮﺍ ِ َ‬ ‫ﻣﻨﺰﻝ َ ِ ْ ٍ‬ ‫ﺑﻌﺪ ِ ْ ِ ِ‬ ‫ﻭﻧﺤﻦ‬ ‫ﻋﻠﻤﻪ ِ ِﺑﻪ ِ ‪‬‬ ‫ﻳﺘﺮﮐﻪ َ ْ َ‬ ‫ﻋﻨﻪ َ َ ْ ُ‬ ‫ﺑﺮﻯء َ ُ‬ ‫َُْ ُ ُ‬ ‫ﺍﻥ ﭐ‪ٌ ْ ِ َ َ‬‬ ‫ﭐﻟﺸﺠﺮﺓ ِ‬ ‫ﺍﺛﻤﺎﺭ ‪ِ َ َ ‬‬ ‫ﻭﻟﻦ‬ ‫ﻣﻨﻪ ِ َ ‪‬‬ ‫ﺍﻭﺍﻣﺮﻩ َ َ ْ‬ ‫ﻫﻰ َ َ ِ ُ ُ‬ ‫ﺑﺮﺁء ِ ْ ُ‬ ‫ﻻﻥ َ ْ َ َ‬ ‫َُ ُ‬ ‫َ‬ ‫ﻏﺎﻓﻞ َ ِ ْ ٍ‬ ‫ﺑﻌﻴﺪ "‪.‬‬ ‫ﻋﻨﻪ ِ ‪‬ﺍﻻ ُ ‪‬‬ ‫ﮐﻞ َ ِ ٍ‬ ‫ﻳﺘﺠﺎﻭﺯ َ ْ ُ‬ ‫َ​َ َ َ​َ‬

‫ﺍﺑﻬﻰ (‬ ‫)ﺹ ‪١١٧‬ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬

‫ﺹ ‪٤٩‬‬

‫ﻣﻦ ِ ْ ِ‬ ‫ﻋﻨﺪﭐ‪َ ِ‬ﻭ‬ ‫ﺑﻤﺎ ُ ‪َ ‬‬ ‫ﺭﺃﺱ ‪ِ ْ ‬‬ ‫ﻧﺰﻝ ِ ْ‬ ‫ﻫﻮ ِ ُ‬ ‫‪ُ " -٨‬‬ ‫ﭐﻻﻗﺮﺍﺭ ِ َ‬ ‫ﭐﻟﺪﻳﻦ ُ َ‬ ‫ﻣﺤﮑﻢ ِ َ ِ ِ‬ ‫ﮐﺘﺎﺑﻪ "‪.‬‬ ‫‪ُ َ‬‬ ‫ﭐﺗﺒﺎﻉ َﻣﺎ ُ ِ َ‬ ‫ﺷﺮﻉ ِﻓﻲ ُ ْ َ ِ‬ ‫ﺍﻟﻤﻘﺮﺑﻴﻦ (‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ‬ ‫ﺑﺮﺍﺑﺮ ّ‬ ‫ّ‬

‫ﮐﻞ ﺍﻟﺨﻴﺮ ‪-‬‬ ‫)ﻟﻮﺡ ﺍﺻﻞ ّ‬

‫ﻫﻮﭐﻟﺘﻘﻠﻞ ِﻓﻲ ْ َ ْ ِ‬ ‫ﺭﺃﺱ ْ ِ ْ َ ِ‬ ‫ﭐﻟﺘﮑﺜﺮ‬ ‫ﭐﻻﻳﻤﺎﻥ ُ َ ‪ُ  َ ‬‬ ‫ﭐﻟﻘﻮﻝ َﻭ ‪ُ  َ ‬‬ ‫‪ُ " -٩‬‬ ‫ﺍﺯﻳﺪﻣﻦ َﺍ ْ َ ِ ِ‬ ‫ﻋﻤﺎﻟﻪ‬ ‫ﻭﻣﻦ َ َ‬ ‫ِﻓﻲ ْ َ َ ِ‬ ‫ﺍﻗﻮﺍﻟﻪ َ َ َ ِ ْ‬ ‫ﭐﻟﻌﻤﻞ َ َ ْ‬ ‫ﮐﺎﻥ َ ْ َ ُ ُ‬

‫ﻣﻦ ُ ُ ْ ِ‬ ‫ﻣﻦ‬ ‫ﻓﺎﻋﻠﻤﻮﺍ َ ‪‬‬ ‫ﻋﺪﻣﻪ َ ْ ٌ‬ ‫ﺍﺣﺴﻦ ِ ْ‬ ‫ﺧﻴﺮ ِ ْ‬ ‫َْ َُ ْ ْ‬ ‫ﻓﻨﺎءﻩ َ ْ َ ُ‬ ‫ﻭﺟﻮﺩﺩﻩ َﻭ َ َ ُ‬ ‫ﺍﻥ َ َ َ ُ‬

‫َ َ ‪ِ‬‬ ‫ﺑﻘﺎ‪‬ﻪ "‪.‬‬

‫ﺍﺻﻞ ُ ‪‬‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ‬ ‫ﺭﺅﻭﺱ ﻳﺎ‬ ‫ﺍﻟﻤﻘﺮﺑﻴﻦ (‬ ‫ﮐﻞ ﺍﻟﺨﻴﺮ ﺑﺮﺍﺑﺮ ّ‬ ‫ُ‬ ‫ّ‬ ‫)ﻟﻮﺡ ُ ْ ْ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺩﻗﺖ ﮐﻨﻴﺪ ﻭ ﺑﻤﻮﺟﺐ‬ ‫‪ " -١‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﺗﻼﻭﺕ ﻧﻤﺎﺋﻴﺪ ﻭ ﺑﻤﻀﻤﻮﻥ ّ‬

‫ﺁﻥ ﻋﻤﻞ ﻧﻤﺎﺋﻴﺪ ‪ .‬ﺍﻟﻮﺍﺡ ﻃﺮﺍﺯﺍﺕ ﻭ ﮐﻠﻤﺎﺕ ﻭ ﺗﺠﻠﻴﺎﺕ ﻭ ﺍﺷﺮﺍﻗﺎﺕ ﻭ ﺑﺸﺎﺭﺍﺕ‬

‫ﺍﻟﻬﻴﻪ ﻗﻴﺎﻡ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﺁﻧﮑﻪ ﻫﺮ‬ ‫ﺭﺍ ﺑﺎﻣﻌﺎﻥ ﻧﻈﺮ ﺑﺨﻮﺍﻧﻴﺪ ﻭ ﺑﻤﻮﺟﺐ ﺁﻥ ﺗﻌﺎﻟﻴﻢ ّ‬

‫ﮔﻞ ﮔﻠﺸﻦ ﺭﺍﺋﺤﮥ‬ ‫ﻳﮏ ﺷﻤﻌﻰ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ ﻭ ﺷﺎﻫﺪ ﺍﻧﺠﻤﻦ ﺷﻮﻳﺪ ﻭ ﻣﺎﻧﻨﺪ ُ ِ‬ ‫ﻃﻴﺒﻪ ﻣﻨﺘﺸﺮ ﻧﻤﺎﺋﻴﺪ "‪.‬‬ ‫ّ‬

‫)ﺹ ‪ ٩٣‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﺍﻟﻬﻴﻪ ﺭﺍ‬ ‫‪ " -٢‬ﺑﻤﻮﺟﺐ ﺗﻌﺎﻳﻢ ﺑﻬﺎءﺍ‪ ‬ﻋﻤﻞ ﮐﻨﻴﺪ ‪.‬ﺑﺴﻴﺎﺭﻯ ﺗﻌﺎﻟﻴﻢ ّ‬

‫ﺍﻣﺎ ﺩﺭ ﻣﻮﻗﻊ ﻋﻤﻞ ﻓﺮﺍﻣﻮﺵ ﻣﻴﻨﻤﺎﻳﻨﺪ‪ .‬ﺑﻬﺎﺋﻰ ﺣﻘﻴﻘﻰ ﮐﺴﻰ ﺍﺳﺖ‬ ‫ﻣﻴﺨﻮﺍﻧﻨﺪ ّ‬

‫ﮐﻪ ﺑﻤﻮﺟﺐ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﮐﻪ ﻋﻤﻞ ﻧﻤﺎﻳﺪ "‪.‬‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٢٥٨‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪ " -٣‬ﺑﻤﻮﺟﺐ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻋﻤﻞ ﻧﻤﺎﺋﻴﺪ ﻧﻪ ﺁﻧﮑﻪ ﻓﻘﻂ‬

‫ﺍﻟﻪ ِ ‪‬ﺍﻻ‬ ‫ﻓﻮ ﺍ‪ّ ‬‬ ‫ﭐﻟﺬﻯ ٰﻻ ِ ٰ َ‬ ‫ﺑﺨﻮﺍﻧﻴﺪ‪ ...‬ﺍﮔﺮ ﺑﻤﻮﺟﺐ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﻋﻤﻞ ﮐﻨﻴﻢ َ َ‬

‫ﻫﻮ ﻣﺎﻧﻨﺪ ﺳﺮﺍﺝ ﺭﻭﺷﻦ ﺷﻮﻳﻢ ﺍﻣﺎ ﺍﮔﺮ ﻋﻤﻞ ﻧﮑﻨﻴﻢ ﻭﺍﻯ ﺑﺮﺣﺎﻝ ﭼﻨﺎﻥ ﻧﻔﻮﺳﻰ ﮐﻪ‬ ‫ُ ْ‬

‫ﺹ ‪٥٠‬‬

‫ﺑﺮ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎءﺍ‪ ‬ﻣﻄﻠﻊ ﺷﻮﻧﺪ ﻭ ﺑﺪﺍﻧﻨﺪ ﮐﻪ ﺳﺒﺐ ﻧﺠﺎﺕ ﺍﺑﺪﻯ ﺍﺳﺖ ﻭ‬

‫ﺗﻘﺮﺏ ﺍﻟﻬﻰ ‪ ،‬ﻭ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻋﻤﻞ ﻧﮑﻨﻨﺪ ‪ .‬ﺑﺴﻴﺎﺭ ﺟﺎﻯ ﺍﺳﻒ ﺍﺳﺖ ﭘﺲ‬ ‫ّ‬

‫ﻋﺰﺕ‬ ‫ﺑﺎﻳﺪ ﺷﺐ ﻭ ﺭﻭﺯ ﺑﮑﻮﺷﻴﻢ ﺗﺎ ﺑﻤﻮﺟﺐ ﺗﻌﺎﻟﻴﻢ ّ‬ ‫ﺍﻟﻬﻴﻪ ﻋﻤﻞ ﻧﻤﺎﺋﻴﻢ ‪.‬ﺍﻳﻨﺴﺖ ّ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ‪.‬ﺍﻳﻨﺴﺖ ﺣﻴﺎﺕ‬ ‫ﺍﺑﺪﻯ ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻮﻫﺒﺖ ﺍﻟﻬﻰ ‪ .‬ﺍﻳﻨﺴﺖ ﺷﺮﻑ َ‬ ‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٢٦٧‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺳﺮﻣﺪﻯ " ‪.‬‬

‫‪ " -٤‬ﻋﻈﻤﺖ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭﻗﺘﻰ ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ ﮐﻪ ﺑﻤﻮﻗﻊ‬

‫ﻋﻤﻞ ﻭ ﺍﺟﺮﺍ ﺁﻳﺪ‪ .‬ﻫﻨﻮﺯ ﺍﺯ ﺻﺪﻳﮑﻰ ﺍﺟﺮﺍ ﻧﺸﺪﻩ ﺷﻤﺎ ﺣﺎﻝ ﺑﺎﻳﺪ ﻫﻤﮥ ﻓﮑﺮﺗﺎﻥ‬

‫ﺍﻻﺛﺎﺭ(‬ ‫ﺍﻳﻦ ﺑﺎﺷﺪ ﮐﻪ ﺍﻳﻦ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﺍﺟﺮﺍ ﺩﺍﺭﻳﺪ"‪).‬ﺹ ‪ ٢٢٦‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺣﻖ ﺑﺎﺷﻴﺪ ﻭ ﺍﺯ ﺍﻓﻖ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﺎﻧﻨﺪ‬ ‫‪ " -٥‬ﻫﺮﻳﮏ ﻣﻨﺎﺩﻯ ّ‬

‫ﮐﻮﮐﺐ ﻻﻣﻊ ‪،‬ﻃﺎﻟﻊ ﺷﻮﻳﺪ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺤﺎﻓﻈﮥ ﺣﻘﻮﻕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ . ‬ﺍﻳﻨﺴﺖ‬ ‫ﻣﻘﺼﻮﺩ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﺯ ﺣﻤﻞ ﺑﻼﻳﺎ ﻭ ﻗﺒﻮﻝ ﺳﺠﻦ ﺍﻋﻈﻢ ‪.‬ﺟﻤﻴﻊ ﻣﺼﺎﺋﺐ ﻭ‬

‫ﺗﺤﻤﻞ ﻓﺮﻣﻮﺩ ﻭ ﺩﺭ ﺣﺒﺲ ﻭ ﺯﻧﺪﺍﻥ ﺑﻤﻠﮑﻮﺕ ﻳﺰﺩﺍﻥ ﺻﻌﻮﺩ ﻧﻤﻮﺩ‬ ‫ﻣﺘﺎﻋﺐ ﺭﺍ‬ ‫ّ‬

‫ﺗﺎ ﻣﺎ ﺑﻪ ﺗﻌﺎﻟﻴﻢ ﺍﻭ ﻋﺎﻣﻞ ﺷﻮﻳﻢ ‪،‬ﺑﺂﻧﭽﻪ ﻣﻘﺘﻀﺎﻯ ﻭﻓﺎﺳﺖ ﻗﻴﺎﻡ ﮐﻨﻴﻢ ‪،‬ﺑﻪ‬

‫ﺍﺑﻬﻰ ﺭﺍ ﺑﻠﻨﺪ ﮐﻨﻴﻢ ‪ ،‬ﺍﻧﻮﺍﺭ‬ ‫ﻧﺼﺎﻳﺢ ﻭ ﻭﺻﺎﻳﺎﻯ ﺍﻭ ﻋﻤﻞ ﻧﻤﺎﺋﻴﻢ ‪ ،‬ﻧﺪﺍء ﻣﻠﮑﻮﺕ‬ ‫ٰ‬ ‫ﻋﺎﻟﻢ‬ ‫ﻓﻴﻮﺿﺎﺕ ﺣﻘﻴﻘﺖ ﺭﺍ ﻣﻨﺘﺸﺮ ﺳﺎﺯﻳﻢ ﺗﺎ ﺑﺤﺮ ﺍﻋﻈﻢ ﻣﻮﺟﺶ ﺑﺎﻭﺝ ﺭﺳﺪ‪َ ،‬‬

‫ﻧﺎﺳﻮﺕ ﺁﺋﻴﻨﮥ ﻣﻠﮑﻮﺕ ﺷﻮﺩ‪ ،‬ﺍﻳﻦ ﺧﺎﺭﺯﺍﺭ ﮔﻠﺴﺘﺎﻥ ﮔﺮﺩﺩ ﻭﺍﻳﻦ ﺧﺎﮐﺪﺍﻥ‬ ‫ﺟﻨﺖ ﺍﺑﻬﻰ ﮔﻴﺮﺩ "‪.‬‬ ‫ﺁﺋﻴﻦ ّ‬

‫******‬

‫ﺹ ‪٥١‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫)ﺹ ‪ ٤٠٠‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫" ﺍﻋﺘﺪﺍﻝ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻟﻤﺘﻌﺎﻝ "‬ ‫ﭐﻟﻐﻨﻰ ْ ُ َ َ ُ‬ ‫‪ُ ُ -١‬‬ ‫ﭐﻻﻋﺘﺪﺍﻝ َ َ‬ ‫ﺧﺬﻭﺍ ِ ْ ِ َ‬ ‫ﻫﺬﺍ َﻣﺎ َ َ َ ُ‬ ‫ﺍﻣﺮﮐﻢ ِ ِﺑﻪ َ‬ ‫‪‬‬

‫) ﺹ ‪ ١٦٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﭐﻟﺼﻨﺎﻳﻊ‬ ‫ﺍﻟﺘﻤﺪﻥ ّ‬ ‫ﻋﻠﻤﺎء ِ ْ ِ‬ ‫‪ ِ -٢‬‬ ‫ﺍﻥ َ َ َ ُ َ‬ ‫ﺍﻟﺬﻯ َ ُ ُ‬ ‫ﻣﺼﺮ ‪ِ ِ َ ‬‬ ‫ﻳﺬﮐﺮ ُﻩ ُ َ َ ُ‬ ‫ﻟﻮ‬ ‫َ َ ِ‬ ‫ﻭﺍﻟﻔﻀﻞ َ ْ‬

‫ﻳﺘﺠﺎﻭﺯ َ ‪ِ ِ ِ ‬‬ ‫ﮐﺬﻟﮏ‬ ‫ﻧﻘﻤﺔ َ َ‬ ‫ﻟﺘﺮﺍﻩ ِ َ ً‬ ‫ﭐﻟﻨﺎﺱ َ َ َ‬ ‫ﻋﻠﻰ ‪ِ ‬‬ ‫ﺣﺪﭐﻻﻋﺘﺪﺍﻝ َ َ َ ُ‬ ‫َ​َ َ َُ‬

‫ﭐﻟﻔﺴﺎﺩﻓﻰ َ َ ُ ِ ِ‬ ‫ﻣﺒﺪ‪ِ ِ َ َ ‬‬ ‫ﺗﺠﺎﻭﺯﻩ‬ ‫ﻳﺼﻴﺮ َ ْ َ‬ ‫ﺍﻧﻪ َ ِ ُ‬ ‫ﭐﻟﺨﺒﻴﺮ ِ ّ ُ‬ ‫ﻳﺨﺒﺮﮐﻢ َ ِ ُ‬ ‫ُ ُِ ُ ُ‬

‫ﻣﺒﺪ‪ِ ‬‬ ‫ﭐﻻﺻﻼﺡ ِ ِﻓﻰ ِ ِ ِ‬ ‫ﻗﻮﻡ َﻭ‬ ‫ﮐﺎﻥ َ َ‬ ‫ﮐﻤﺎ َ َ‬ ‫ﺗﻔﮑﺮﻭﺍ َﻳﺎ َ ُ‬ ‫ﭐﻋﺘﺪﺍﻟﻪ َ َ ‪ُ ‬‬ ‫َ َ‬ ‫ﺗﺤﺘﺮﻕ ِﻣﻦ َ ِ ِ‬ ‫ﻳﻨﻄﻖ‬ ‫ﺳﻮﻑ َ َ ِ ُ‬ ‫ﭐﻟﻬﺎﺋﻤﻴﻦ َ َ‬ ‫ﻧﺎﺭﻩ َﻭ َ ِ ُ‬ ‫َ​َ ُ ُ‬ ‫ﻣﻦ َ ِ ِ َ‬ ‫ﻻﺗﮑﻮﻧﻮﺍ ِ َ‬

‫ﭐﻟﻌﺰﻳﺰ َ ِ ِ‬ ‫ﻟﺴﺎﻥ َ َ َ ِ‬ ‫ﭐﻟﺤﻤﻴﺪ" ‪) .‬ﺹ ‪ ٢٢٠‬ﻣﻨﺘﺨﺒﺎﺗﻰ‬ ‫ﭐﻟﻤﻠﮏ ‪ِ َ ِ‬‬ ‫ﭐﻟﻌﻈﻤﺔ ُ ُ‬ ‫ِ َ ُ‬ ‫ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪(‬‬

‫ﻣﺜﻼ‬ ‫‪" - ٣‬ﻫﺮ ﺍﻣﺮﻯ ﮐﻪ ﺍﺯ ﺍﻋﺘﺪﺍﻝ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﺍﺯ ِﻃﺮﺍﺯ ﺍﺛﺮ ﻣﺤﺮﻭﻡ ﻣﺸﺎﻫﺪﻩ ﺷﻮﺩ‬ ‫ً‬

‫ﺣﺪ ﺍﻋﺘﺪﺍﻝ‬ ‫ﺣﺮﻳﺖ ﻭ ﺗﻤﺪﻥ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ ﻣﻊ ﺁﻧﮑﻪ ﺑﻘﺒﻮﻝ ﺍﻫﻞ ﻣﻌﺮﻓﺖ ﻓﺎﺋﺰ ﺍﺳﺖ ﺍﮔﺮ ﺍﺯ ّ‬ ‫ّ​ّ‬

‫ﺿﺮ ﮔﺮﺩﺩ "‪.‬‬ ‫ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﺳﺒﺐ ﻭ ّ‬ ‫ﻋﻠﺖ ُ ّ‬

‫) ﻟﻮﺡ ﻣﻘﺼﻮﺩ ‪ -‬ﺹ ‪ ١٠٣‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ (‬

‫ﺍﻋﻠﻰ ﺑﺮﺍﺳﺘﻰ ﻣﻴﮕﻮﻳﻢ ﻫﺮ ﺍﻣﺮﻯ ﺍﺯ ﺍﻣﻮﺭ‬ ‫‪ " - ٤‬ﮐﻠﻤﺔﺍ‪ ‬ﺩﺭ ﻭﺭﻕ ﻧﻬﻢ ﺍﺯ ﻓﺮﺩﻭﺱ‬ ‫ٰ‬

‫ﺿﺮ ﮔﺮﺩﺩ " ‪.‬‬ ‫ﺍﻋﺘﺪﺍﻟﺶ ﻣﺤﺒﻮﺏ ﭼﻮﻥ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﺳﺒﺐ ُ ّ‬

‫ﺍﺑﻬﻰ (‬ ‫) ﮐﻠﻤﺎﺕ ﻓﺮﺩﻭﺳﻴﻪ ‪-‬ﺹ ‪٣٨‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬

‫ﺑﺤﺪ ﺍﻋﺘﺪﺍﻝ ﺣﺮﮐﺖ ﻧﻤﺎﺋﻴﺪ " ‪.‬‬ ‫ﮐﻞ ﺍﺣﻮﺍﻝ‬ ‫ّ‬ ‫‪ " - ٥‬ﺩﺭ ّ‬

‫) ﮐﺘﺎﺏ ﺑﺪﻳﻊ (‬

‫ﺹ ‪٥٢‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫" ﺩﺭ ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﺣﻴﺎﺕ ﻭ ﻧﺠﺎﺕ ﻫﺮ ﺷﻰء ﺍﺯ ﺍﻋﺘﺪﺍﻝ ﻭ ﺣﺮﮐﺖ ﺑﻤﻮﻗﻊ ﺍﺳﺖ ﻭ ﻣﻤﺎﺕ ﻭ‬

‫ﻫﻼﮐﺶ‬

‫ﺣﺪ ﺍﻋﺘﺪﺍﻝ ﻭ ﻋﻤﻞ ﺑﻐﻴﺮ ﻣﻮﻗﻊ ‪ .‬ﻫﺮ ﺍﻣﺮ ﻣﻤﺪﻭﺡ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﮐﺮﺩﺍﺭ ﻣﻔﻴﺪﻯ ﭼﻮﻥ‬ ‫ﺗﺠﺎﻭﺯ ﺍﺯ ّ‬

‫ﺍﻻﺛﺎﺭ(‬ ‫ﺍﺯ ﺍﻋﺘﺪﺍﻝ ﻭ ﻣﻮﻗﻊ ﺗﺠﺎﻭﺯ ﮐﻨﺪ ﻗﺒﻴﺢ ﻭ‬ ‫ﻣﻀﺮ ﮔﺮﺩﺩ " ‪ ) .‬ﺹ ‪٣٣٨‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬ ‫ّ‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺣﺪ ﺁﺩﺍﺏ ﻭ ﺭﺗﺒﮥ ﺍﻋﺘﺪﺍﻝ ﺧﺎﺭﺝ ﻧﮕﺮﺩﻧﺪ ﻭ ﺗﺠﺎﻭﺯ ﻧﻨﻤﺎﻳﻨﺪ " ‪.‬‬ ‫" ﺍﺯ ّ‬

‫) ﺹ ‪ ٢٤٩‬ﺝ ‪ ١‬ﺳﺎﻟﻬﺎﻯ ‪ ١٩٢٢ - ٢٦‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺹ ‪٥٣‬‬

‫" ﺍﻣﺎﻧﺖ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‬ ‫ﻗﻠﻮﺑﮑﻢ‬ ‫ﺯﻳﻨﻮﺍ ُﺭ ُ َ ُ‬ ‫ﭐﻟﻮﻓﺎ‪َ ‬ﻭ ُ ُ َ ُ‬ ‫ﭐﻻﻣﺎﻧﺔﻭ َ َ‬ ‫ﻭﺅﺳﮑﻢ ِ ِ ِ ِ‬ ‫"َ ُّ‬ ‫ﺑﺎﮐﻠﻴﻞ َ َ َ ِ َ‬

‫ﺍﻟﺴﻨﮑﻢ ِ ‪ِ ‬‬ ‫ﻫﻴﺎﮐﻠﮑﻢ‬ ‫ﭐﻟﺨﺎﻟﺺ َﻭ َ َ ِ َ ُ‬ ‫ﭐﻟﺘﻘﻮﻳﻮ َ ُ َ ُ‬ ‫ﺑﭑﻟﺼﺪﻕ َ ِ ِ‬ ‫ﺑﺮﺩﺍء ‪َ ٰ َ ‬‬ ‫ِ​ِ َ‬

‫ﺳﺠﻴﻪ ِ َ ِ‬ ‫ﺫﻟﮏ ِﻣﻦ َ ِ ّ ِ‬ ‫ﻣﻦ‬ ‫ِ ِ َ ِ‬ ‫ﭐﻻﺩﺍﺏ ُ ‪‬‬ ‫ﮐﻞ ِ َ‬ ‫ﺑﻄﺮﺍﺯ َ َ ِ‬ ‫ﭐﻻﻧﺴﺎﻥ َ ْ‬ ‫ﻟﻮ َ ُ‬ ‫ﺍﻧﺘﻢ ِ َ‬ ‫ﭐﻟﻤﺘﺒﺼﺮﻳﻦ "‪( K ١٢٠ ) .‬‬ ‫َُِْ ‪َ ‬‬

‫ﺑﺎﺏ ِ ِ َ ِ‬ ‫ﭐﻻ َ َ ِ‬ ‫ﻟﻤﻦ ِﻓﻰ‬ ‫‪ " -٢‬ﻃﺮﺍﺯ ﭼﻬﺎﺭﻡ ِﻓﻰ َ‬ ‫ﭐﻻﻃﻤﻴﻨﺎﻥ ِ َ‬ ‫ﻣﺎﻧﺔ ِ ‪َ ‬‬ ‫ﺍﻧﻬﺎ َ ُ‬ ‫ﺁﻳﺔ ِ ّ ِ‬ ‫ِ َ ِ‬ ‫ﻓﺎﺯ‬ ‫ﭐﻻﻣﮑﺎﻥ َﻭ َ ُ‬ ‫ﭐﻟﻌﺰﺓ ِﻣﻦ َ َ‬ ‫ﻟﺪﻯ ّ ٰ ِ‬ ‫ﺑﻬﺎ َ َ‬ ‫ﻓﺎﺯ ِ َ‬ ‫ﭐﻟﺮﺣﻤﻦ ‪َ .‬ﻣﻦ َ َ‬

‫ﺑﮑﻨﻮﺯ ّ َ ِ‬ ‫ﭐﻟﻐﻨﺎء ‪.‬‬ ‫ِ ُ​ُ ِ‬ ‫ﭐﻟﺜﺮﻭﺓ َﻭ َ‬

‫ﺍﻣﺎﻧﺖ ﺑﺎﺏ ﺍﻋﻈﻢ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﺭﺍﺣﺖ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﺧﻠﻖ ‪ .‬ﻗﻮﺍﻡ ﻫﺮ ﺍﻣﺮﻯ ﺍﺯ ﺍﻣﻮﺭ ﺑﺎﻭ ﻣﻨﻮﻁ‬ ‫ﻋﺰﺕ ﻭ ﺭﻓﻌﺖ ﻭ ﺛﺮﻭﺕ ﺑﻨﻮﺭ ﺁﻥ ﺭﻭﺷﻦ ﻭ ﻣﻨﻴﺮ ‪ .‬ﭼﻨﺪﻯ ﻗﺒﻞ ﺍﻳﻦ ﺫﮐﺮ‬ ‫ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ‪ .‬ﻋﻮﺍﻟﻢ ّ‬

‫ﻣﻘﺎﻣﻬﺎ‬ ‫ﻟﮏ َ َ َ‬ ‫ﻧﺬﮐﺮ َ َ‬ ‫ﺍﺣﻠﻰ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ ﻧﺎﺯﻝ ‪ّ ِ .‬‬ ‫ﺍﻧﺎ َ ُ ُ‬ ‫ﭐﻻﻣﺎﻧﺔ ﻭ َ َ َ َ‬ ‫ٰ‬ ‫ﻣﻦ‬ ‫ﻋﻨﺪﭐ‪َ ِ َ ‬‬ ‫ِ َ‬ ‫ﺭﺏ َ َ ِ‬ ‫ﺭﺑﮏ َﻭ َ ِ‬ ‫ﭐﻟﻌﻈﻴﻢ ‪ّ ِ .‬‬ ‫ﻗﺼﺪﻧﺎ َﻳﻮﻣﴼ ِ َ‬ ‫ﺍﻧﺎ َ َ ْ َ‬ ‫ﺍﻟﻌﺮﺵ َ ِ ِ‬

‫ﺭﺃﻳﻨﺎ‬ ‫ﭐﻟﺨﻀﺮﺍ‪ّ َ َ ‬‬ ‫ﻭﺭﺩﻧﺎ َ َ‬ ‫ﻭﺭﺩﻧﺎ َ َ َ‬ ‫ﻓﻠﻤﺎ َ َ َ‬ ‫ﺟﺰﻳﺮﺗﻨﺎ َ َ‬ ‫ﭐﻻﻳﺎﻡ َ َ َ َ‬ ‫َّ ِ‬

‫ﻣﻠﺘﻔﺔﻭ َ َ ِ‬ ‫ﺗﻠﻌﺐ ِﻓﻰ‬ ‫ﺟﺎﺭﻳﺔ ﻭ‬ ‫ﺍﻧﻬﺎﺭﻫﺎ َ َ ً‬ ‫ﮐﺎﻧﺖ ّ ُ‬ ‫ﺍﺷﺠﺎﺭﻫﺎ ُ َ ‪َ ً ‬‬ ‫َ َ َ‬ ‫َ َ َ َ‬ ‫ﭐﻟﺸﻤﺲ َ َ ُ‬ ‫ِ َ ِ‬ ‫ﻳﺘﺤﺮﮎ‬ ‫ﺧﻼﻝ َ َ ِ‬ ‫ﻻ َ​َ َ ّ ُ‬ ‫ﺭﺃﻳﻨﺎ َﻣﺎ َ‬ ‫ﺗﻮﺟﻬﻨﺎ ِ َﺍﻟﻰ َ ِ ِ‬ ‫ﭐﻟﻴﻤﻴﻦ َ َ‬ ‫ﭐﻻﺷﺠﺎﺭ ‪َ ّ َ َ .‬‬

‫ﻋﻠﻰ ِ ِ ِ‬ ‫ﺍﻟﻮﺭﻯ ِﻓﻰ‬ ‫ﻋﻴﻦ َ َ‬ ‫ﺫﮐﺮﻩ َﻭ ِ ِ‬ ‫ﺫﮐﺮ َﻣﺎ َ َ َ‬ ‫ﺷﺎﻫﺪﺕ َ ُ‬ ‫َ​َ ُ‬ ‫ﻣﻮﻟﻰ َ َ ٰ‬ ‫ﭐﻟﻘﻠﻢ َ َ ٰ‬ ‫ﻻﺷﺮﻑ ُ َ َ ِ‬ ‫ﭐﻻﻟﻄﻒ ﭐ َ َ ِ‬ ‫ﭐﻟﻤﻘﺎﻡ َ ِ‬ ‫ﺛﻢ‬ ‫َ َ‬ ‫ﭐﻻﻋﻠﻰ ‪ ُ .‬‬ ‫ﺫﺍﮎ َ َ ِ‬ ‫ﭐﻟﻤﺒﺎﺭﮎ َ َ ٰ‬

‫ﻃﻠﻌﺔ ِﻣﻦ َ َ َ ِ‬ ‫ﺷﺎﻫﺪﻧﺎ َ َ ٍ‬ ‫ﭐﻟﻔﺮﺩﻭﺱ‬ ‫ﺍﻗﺒﻠﻨﺎ ِ َﺍﻟﻰ َ َ ِ‬ ‫ﻃﻠﻌﺎﺕ ِ َ ِ‬ ‫ﭐﻟﻴﺴﺎﺭ َ َ َ‬ ‫َ َ َ‬ ‫ﻋﻠﻰ َ ُ ٍ‬ ‫ﺑﺎﻋﻠﻰ‬ ‫ﻧﺎﺩﺕ ِ َ َ‬ ‫ﻣﻦ ّ ِ‬ ‫ﭐﻻﻋﻠﻰ َ ‪ً َ ‬‬ ‫ﭐﻟﻨﻮﺭ َﻭ َ َ‬ ‫ﻋﻤﻮﺩ َ َ‬ ‫ﻗﺎ‪‬ﻤﺔ َ َ ٰ‬ ‫َ َ ٰ‬

‫ﭐﻧﻈﺮﻭﺍ َ َ ِ‬ ‫ﻧﻮﺭﻯ َﻭ‬ ‫ﭐﻟﻨﺪﺍ‪َ ‬ﻳﺎ َ َ ٔ‬ ‫ﺟﻤﺎﻟﻰ َﻭ ُ ِ‬ ‫ِ َ‬ ‫ِ‬ ‫ﭐﻟﺴﻤﺎ‪ُ ُ ‬‬ ‫ﻣﻼﺍﻻﺭﺽ َﻭ ّ َ‬ ‫ﻇﻬﻮﺭﻯ َﻭ ِ َ ِ‬ ‫ﻇﻬﻮﺭﻫﺎ َﻭ‬ ‫ُ ُ ِ‬ ‫ﺍﺷﺮﺍﻗﻰ ‪َ .‬ﺗﭑ‪ َ ِ‬‬ ‫ﭐﻟﺤﻖ َﺍﻧﺎ َ َ َ ُ‬ ‫ﭐﻻﻣﺎﻧﺔ َﻭ ُ ُ ُ َ‬

‫ﻣﻘﺎﻣﻬﺎ َﻭ‬ ‫ﺗﻤﺴﮏ ِ ٰ‬ ‫ﺑﻬﺎ َﻭ َ َ َ‬ ‫ﻟﻤﻦ َ َ ّ َ‬ ‫ﺣﺴﻨﻬﺎ َﻭ َ ٌ‬ ‫ﺷﺄﻧﻬﺎ َﻭ َ َ َ َ‬ ‫ﻋﺮﻑ َ َ َ‬ ‫ﺍﺟﺮ ِ َ‬ ‫ُ َُ‬

‫ﭐﻟﺒﺒﻬﺎ‪َ ‬ﻭ‬ ‫ﺑﺬﻳﻠﻬﺎ ‪َ َ .‬ﺍﻧﺎ ‪ُ َ ‬‬ ‫َ َ ّ َ‬ ‫ﺍﻟﮑﺒﺮﻯ ِ َ ِ‬ ‫ﻻﻫﻞ َ َ‬ ‫ﺗﺸﺒﺚ ِ َ ِ َ‬ ‫ﭐﻟﺰﻳﻨﺔ ُ َ ٰ‬ ‫ﻟﻤﻦ ِﻓﻰ‬ ‫ﻃﺮﺍﺯ ِ ‪‬‬ ‫ِ َ ُ‬ ‫ﭐﻟﻌﺰ ِ َ‬

‫ﺹ ‪٥٤‬‬

‫ﻣﻠﮑﻮﺕ ِ‬ ‫ﭐﻻﻋﻈﻢ ِ ِ َ ِ‬ ‫َ​َ ُ ِ‬ ‫ﭐﻟﻌﺎﻟﻢ َﻭ‬ ‫ﭐﻟﺴﺒﺐ َ َ ْ‬ ‫ﭐﻻ َ‬ ‫ﻧﺸﺎ‪َ ‬ﻭ َﺍﻧﺎ ‪ُ َ ‬‬ ‫ﻟﺜﺮﻭﺓ َ َ ِ‬

‫ﻻﻫﻞ ِ َ ِ‬ ‫ﺍﻓﻖ ِ ِ َ ِ‬ ‫ﻟﮏ َﻣﺎ‬ ‫ﺍﻧﺰﻟﻨﺎ َ َ‬ ‫ﭐﻻﻣﮑﺎﻥ ‪َ ِ ِ َ .‬‬ ‫ﭐﻻﻃﻤﻴﻨﺎﻥ ِ َ ِ‬ ‫ُ​ُ​ُ‬ ‫ﮐﺬﻟﮏ َ َ َ‬ ‫ﻣﺎﻟﮏ ِ َ ِ‬ ‫ﭐﻟﻌﺒﺎﺩ ِ َﺍﻟﻰ َ ِ ِ‬ ‫َُ‪ِ ُ ‬‬ ‫ﭐﻟﺒﻬﺎ‪‬‬ ‫ﭐﻻﻳﺠﺎﺩ‪َ .‬ﻳﺎ َ َ‬ ‫ﺍﻫﻞ ْ َ‬ ‫ﻳﻘﺮﺏ َ َ ٰ‬ ‫ﻟﺮﺅﻭﺳﮑﻢ‬ ‫ﺍﺣﺴﻦ ِ َ ِ‬ ‫ﺍﮐﻠﻴﻞ ِ ُ ُ ِ ُ‬ ‫ﻃﺮﺍﺯ ِ َ َ ِ ِ ُ‬ ‫ﺍﺑﻬﻰ ِ ِ ٍ‬ ‫ﺍﻧﻬﺎ َ َ ُ‬ ‫ِ‪َ‬‬ ‫ﻟﻬﻴﺎﮐﻠﮑﻢ َﻭ َ َ ٰ‬

‫ﺍﻣﺮﺧﺒﻴﺮ " ‪ ) .‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻃﺮﺍﺯﺍﺕ ﺹ ‪ ١٩ - ٢٠‬ﻣﺠﻤﻮﻋﻪ‬ ‫ﻟﺪﻥ َ ِ ٍ َ ِ ٍ‬ ‫ﺧﺬﻭﻫﺎ َﺍﻣﺮﴽ ِﻣﻦ َ ُ‬ ‫ُ ُ َ‬

‫ﺍﺑﻬﻰ (‬ ‫ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺍﻗﺪﺱ‬ ‫ٰ‬

‫ﭐﻟﮑﻞ ِ َ َ َ ِ‬ ‫ﺑﺬﻟﮏ‬ ‫ﺍﻣﺮﻧﺎ ُ ّ‬ ‫ﭐﻟﮑﺒﺮﻯ َ َ ُ‬ ‫ﻳﺸﻬﺪ ِ َ ِ َ‬ ‫‪ِّ " ٣‬‬ ‫ﺍﻧﺎ َ َ َ‬ ‫ﺑﭑﻻﻣﺎﻧﺔ ُ َ ٰ‬

‫ﻗﻠﻤﻰ َﻭ َ َ ِ‬ ‫ﻟﺴﺎﻧﻰ َﻭ َ َ ِ‬ ‫ِ ِ‬ ‫ﻫﺬﺍ‬ ‫ﭐﻟﺬﻳﻦ َ ُ‬ ‫ﺛﻢ َ َ‬ ‫َ‬ ‫ﻳﻄﻮﻓﻮﻥ َﺣﻮﻟﻰ ُ ّ‬ ‫ﺍﺭﮐﺎﻧﻰ َﻭ ّ ِ َ‬

‫ﻧﺒﺬﻫﺎ َﻋﻦ َ ‪ِ ‬‬ ‫ﺑﺬﻟﮏ‬ ‫ﻭﺭﺍ‪‬ﻪ َﻭ ِ َ َ َ‬ ‫ﻣﻦ ّ ِ‬ ‫ﭐﻟﮑﺘﺎﺏ ُ ِ ُ‬ ‫ﭐﻟﻨﺎﺱ َﻣﻦ َ ّ َ َ‬ ‫ﭐﻟﻤﻨﻴﺮ ‪َ ِ .‬‬ ‫ِ َ ُ‬

‫ﺣﺮﻣﺔ ﭐ‪ِ َ َ ُ ‬‬ ‫ﭐﻟﻤﻨﻴﻊ " ‪.‬‬ ‫ﭐﻟﻤﺘﻌﺎﻟﻰ َ ِ ِ‬ ‫ﻫﺘﮑﺖ ُ َ ُ‬ ‫ُِ َ‬ ‫ﭐﻟﻌﺰﻳﺰ َ ِ ِ‬

‫) ﺹ ‪ ١٥٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻳﺆﺻﻴﺌﮑﻢ ِ َ َ َ ِ‬ ‫ﻗﻠﻢ ِ ِ‬ ‫ﺑﭑﻻﻣﺎﻧﺔ‬ ‫ﺍﺣﺒﺎ‪ ‬ﭐ‪ ِ ِ‬‬ ‫ﭐﻟﺼﺪﻕ ُ ِ ُ‬ ‫‪َ " - ٤‬ﻳﺎ َ ِ ّ‬ ‫ﺍﻥ َ َ َ‬

‫ﺧﺴﻒ‬ ‫ﺍﻇﻬﺮ ِﻣﻦ ُ ِ‬ ‫ﻧﻮﺭ ّ ِ‬ ‫ﻮﺭﻫﺎ َ َ ُ‬ ‫ﭐﻟﮑﺒﺮﻯ َ َ ُ‬ ‫ﭐﻟﺸﻤﺲ َﻗﺪ َ َ َ‬ ‫ﻟﻌﻤﺮﭐ‪ُ ِ‬ﻧ ُ َ‬ ‫ُ َ ٰ‬

‫ﻣﺪﻥ ﻭ‬ ‫ﮐﻞ ُ ٍ‬ ‫ُ ‪‬‬ ‫ﺍﺷﺮﺍﻗﻬﺎ ‪ .‬ﺍﺯ ﺣﻖ ﻣﻴﻄﻠﺒﻢ ُ ُ‬ ‫ﻧﻮﺭ ِ َ‬ ‫ﺿﻴﺎ‪‬ﻬﺎ َﻭ َ ِ َ‬ ‫ﻧﻮﺭﻫﺎ َﻭ ِ ‪َ ‬‬ ‫ﻋﻨﺪ ُ ِ َ‬

‫ﺍﻳﺎﻡ‬ ‫ﺩﻳﺎﺭﺵ ﺭﺍ ﺍﺯ ﺍﺷﺮﺍﻗﺎﺕ ﺍﻧﻮﺍﺭ ﺷﻤﺲ ﺍﻣﺎﻧﺖ ﻣﺤﺮﻭﻡ ﻧﻔﺮﻣﺎﻳﺪ ﺟﻤﻴﻊ ﺭﺍ ﺩﺭ ﻟﻴﺎﻟﻰ ﻭ ّ‬

‫ﻭﺻﻴﺖ‬ ‫ﻣﺮﺿﻴﻪ‬ ‫ﻃﻴﺒﻪ ﻭ ﺍﺧﻼﻕ‬ ‫ﺑﺎﻣﺎﻧﺖ ﻭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻋﻔﺖ ﻭ ﺻﻔﺎ ﻭ ﻭﻓﺎ ﺩﻻﻟﺖ ﻧﻤﻮﺩﻳﻢ ﻭ ﺑﺎﻋﻤﺎﻝ ّ‬

‫ﻧﺺ ﻣﺒﺎﺭﮎ ﺩﺭ ﺹ ‪ ١٤٠‬ﻣﺠﻤﻮﻋﮥ ﺍﺷﺮﺍﻗﺎﺕ‬ ‫ﮐﺮﺩﻳﻢ " ) ﺹ ‪ ٤٤‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ ‪ -‬ﺷﺒﻴﻪ ﺍﻳﻦ ّ‬

‫ﻧﻴﺰ‬

‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ (‪.‬‬

‫‪ " - ٥‬ﻣﻮﺝ ﺩﻭﻡ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻳﺎ ﻗﻮﻡ ﺍﻣﺮﻭﺯ ﺍﺣﺴﻦ ِﻃﺮﺍﺯ ﻋﻨﺪﺍ‪ ‬ﺍﻣﺎﻧﺖ ﺍﺳﺖ ﻓﻀﻞ ﻭ ﻋﻄﺎ‬

‫ﻣﺰﻳﻦ ﮔﺸﺘﻪ " ‪.‬‬ ‫ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﮐﻪ ﺑﺎﻳﻦ ﺯﻳﻨﺖ‬ ‫ﮐﺒﺮﻯ ّ‬ ‫ٰ‬

‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺍﻣﻮﺍﺝ ﺹ ‪ ٣٦٣‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫‪ - ٦‬ﺁﺳﻤﺎﻥ ﺍﻣﺮ ﺍﻟﻬﻰ ﺑﻪ ﺁﻓﺘﺎﺏ ﺍﻣﺎﻧﺖ ﺭﻭﺷﻦ ﺍﺳﺖ ‪ .‬ﺑﻪ ﺣﺒﻞ ﺍﻣﺎﻧﺖ‬

‫ﺹ ‪٥٥‬‬

‫ﺍﻋﻠﻰ ﻃﺎﻟﻊ ﺷﺪﻩ‬ ‫ﻧﻴﺮ ﺍﻋﻈﻤﻨﺪ ﮐﻪ ﺍﺯ ﺍﻓﻖ‬ ‫ﻣﺘﻤﺴﮏ ﺷﻮ ﻭ ﺑﻪ ﺫﻳﻞ ﺻﺪﺍﻗﺖ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺘﺸﺒﺚ ‪ .‬ﺍﻳﻦ ﺩﻭ ّ‬ ‫ٰ‬

‫ﺍﻧﺪ ﻭ ﺩﺭ ﺁﺳﻤﺎﻥ ُﺣﮑﻢ ﺳﻠﻄﺎﻥ ﺍﻣﮑﺎﻥ ﻣﺸﺮﻕ ﻭ ﻣﻀﻴﺌﻨﺪ ‪ .‬ﺍﻥ ﺷﺎء ﺍ‪ ‬ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﻓﺎﺋﺰ‬ ‫ﭐﻟﻌﺰﻳﺰ‬ ‫ﻟﻬﻮ‬ ‫ﭐﻟﺬﺍﮐﺮ َ ِ ُ‬ ‫ُِ‬ ‫ﺷﻮﻯ ﻭ ﺑﺬﮐﺮ ﺩﻭﺳﺖ ﻧﺎﻃﻖ ﮔﺮﺩﻯ ‪ُ  ِ .‬‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ﺍﻟﻨﺎﺻﺢ َ ْ ُ‬

‫ﭐﻟﺤﮑﻴﻢ◌ " ‪ ) .‬ﺹ ‪ ٥٤‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬ ‫ِ ُ ُ‬

‫ﺍﺣﺐ ﺍﺳﺖ ﺍﺯ ﻋﻤﻞ ﻧﻔﺴﻴﮑﻪ‬ ‫‪ " - ٧‬ﺍﮔﺮ ﺍﻣﺮﻭﺯ ﻧﻔﺴﻰ ﺑﻄﺮﺍﺯ ﺍﻣﺎﻧﺖ ﻓﺎﺋﺰ ﺷﻮﺩ ﻋﻨﺪﺍ‪‬‬ ‫ّ‬

‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﺪ ﻭ ﺑﻠﻘﺎﻯ ﻣﻌﺒﻮﺩ ﺩﺭ ﻣﻘﺎﻡ ﻣﺤﻤﻮﺩ ﻓﺎﺋﺰ ﮔﺮﺩﺩ ‪ .‬ﺍﻣﺎﻧﺖ ﺍﺯ‬ ‫ﭘﻴﺎﺩﻩ ﺑﺸﻄﺮ ﺍﻗﺪﺱ ّ‬

‫ﺍﻧﺴﺎﻧﻴﺖ ﺑﻤﺜﺎﺑﻪ ﺣﺼﻦ ﺍﺳﺖ ﻭ ﺍﺯ ﺑﺮﺍﻯ ﻫﻴﮑﻞ ﺍﻧﺴﺎﻧﻰ ﺑﻤﻨﺰﻟﮥ ﻋﻴﻦ ﺍﮔﺮ‬ ‫ﺑﺮﺍﻯ ﻣﺪﻳﻨﮥ‬ ‫ّ‬

‫ﺣﺪﺕ ﺑﺼﺮ‬ ‫ﻧﻔﺴﻰ ﺍﺯ ﺍﻭ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪ ﺩﺭ ﺳﺎﺣﺖ ﻋﺮﺵ ﻧﺎﺑﻴﻨﺎ ﻣﺬﮐﻮﺭ ﻭ ﻣﺴﻄﻮﺭ ﺍﺳﺖ ﺍﮔﺮ ﭼﻪ ﺩﺭ ّ‬ ‫ﻣﺎﻧﻨﺪ َﺯﺭﻗﺎء َﻳﻤﺎﻣﻪ ﺑﺎﺷﺪ " ‪ ) .‬ﺹ ‪ ٢٥‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺍﻭﻟﻰ ﻣﺴﻄﻮﺭ ‪ .‬ﻧﻮﺭﺵ‬ ‫ﺍﻭﻝ ﻣﺬﮐﻮﺭ ﻭ ﺍﺯ ﮐﻠﻤﮥ‬ ‫‪ " - ٨‬ﺍﻣﺎﻧﺖ ﺑﻌﺪ ﺍﺯ ﺩﻳﺎﻧﺖ ﺍﺯ ِﻃﺮﺍﺯ ّ‬ ‫ٰ‬

‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﮐﻪ ﺑﻨﻮﺭﺵ‬ ‫ﺑﻤﺜﺎﺑﮥ ﻧﻮﺭ ﺷﻤﺲ ﺑﺮ ﺟﻤﻴﻊ ﺍﻧﻮﺍﺭ ﻏﻠﺒﻪ ﺩﺍﺷﺘﻪ ﻭ ﺩﺍﺭﺩ ‪.‬‬ ‫ٰ‬ ‫ﻣﻨﻮﺭ ﮔﺸﺖ ﻭ ﺑﺮ ﻣﻘﺎﻣﺶ ﺁﮔﺎﻩ ﺷﺪ ‪" .‬‬ ‫ّ‬

‫) ﺹ ‪ ٥٦‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺿﺮﺵ ﺑﺨﻮﺩ ﺁﻥ‬ ‫ﻣﺰﻳﻦ ﻧﺒﺎﺷﻨﺪ ُ ّ‬ ‫‪ " - ٩‬ﺍﮔﺮ ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺑﻄﺮﺍﺯ ﺍﻣﺎﻧﺖ ﻭ ﺻﺪﻕ ﻭ ﺭﺍﺳﺘﻰ ّ‬

‫ﺍﻟﻬﻴﻪ ﻭ ﺍﺳﺮﺍﺭ‬ ‫ﺍﻭﻻ ﺁﻥ ﻧﻔﻮﺱ ﺍﺑﺪﴽ‬ ‫ﻧﻔﻮﺱ ﻭ ﺟﻤﻴﻊ ﻧﺎﺱ ﺭﺍﺟﻊ ّ ً‬ ‫ّ‬ ‫ﻣﺤﻞ ﺍﻣﺎﻧﺖ ﮐﻠﻤﮥ ّ‬

‫ﺭﺑﺎﻧﻴﻪ ﻧﺨﻮﺍﻫﻨﺪ ﺷﺪ ﻭ ﺛﺎﻧﻰ ﺳﺒﺐ ﺿﻼﻟﺖ ﻭ ﺍﻋﺮﺍﺽ ﻧﺎﺱ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻭ‬ ‫ﻣﮑﻨﻮﻧﮥ ّ ّ‬

‫ﺳﺨﻄﻪ " ‪٠‬‬ ‫ﻋﺬﺍﺏ ﭐ‪ ِ‬ﻭ َ َ ُ ُ‬ ‫ﻗﻬﺮ ﭐ‪َ ِ‬ﻭ َ َ ُ ُ‬ ‫ﻭﺭﺍ‪‬ﻬﺎ َ ُ‬ ‫َﻋﻦ َ َ ‪َ ‬‬ ‫ﻏﻀﺒﻪ ﻭ َ َ ُ‬ ‫) ﺹ ‪ ١٦٨‬ﻣﺠﻤﻮﻋﮥ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬ ‫ﺹ ‪٥٦‬‬

‫‪ " - ١٠‬ﺷﺨﺺ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺍﻣﺎﻧﺖ ﺑﻤﻨﺰﻟﮥ ﺳﺮ ﻭ ﺭﺍﺳﺘﻰ ﺑﻤﺜﺎﺑﮥ ﺑﺼﺮ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ‬

‫ﺍﻳﻦ ﺩﻭ ﻣﺤﺮﻭﻡ ﺷﺪ ﺑﺎﺳﻢ ﺣﻴﻮﺍﻥ ﻣﺬﮐﻮﺭ ﺧﻮﺍﻫﺪ ﺷﺪ "‬ ‫) ﺹ ‪ ٥٢‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺧﻴﺮﻳﻪ ﻗﺎﺋﻢ ﻭﻟﻰ ﺩﺭ ﺍﻣﺎﻧﺖ ﻭ ﺩﻳﺎﻧﺖ‬ ‫‪ " - ١‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﺠﻤﻴﻊ ﺍﻋﻤﺎﻝ‬ ‫ّ‬

‫ﺧﻴﺮﻳﻪ ﻣﺎﻧﻨﺪ ﺳﭙﻨﺪ ﮔﺮﺩﺩ ﻭ ﺁﻥ ﻗﺼﻮﺭ ﺁﺗﺶ‬ ‫ﺫﺭﻩ ﺍﻯ ﻗﺎﺻﺮ ‪ ،‬ﺍﻋﻤﺎﻝ‬ ‫ّ‬ ‫ّ‬ ‫ﺟﺎﻧﺴﻮﺯ ﺷﻮﺩ ‪٠ " ...‬‬

‫) ﺹ ‪ ٤٨‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ﻭ ﺑﻌﺪ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﺠﻨﺎﺏ ﺣﺎﺝ ﺁﻗﺎ ﻋﻼﻗﺒﻨﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﻨﺪﺍﻟﺤﻖ ﺍﺳﺎﺱ ﺩﻳﻦ ﺍﻟﻬﻴﺴﺖ ﻭ ﺑﻨﻴﺎﺩ ﺟﻤﻴﻊ ﻓﻀﺎﺋﻞ ﻭ ﻣﻨﺎﻗﺐ ﺍﺳﺖ ﺍﮔﺮ ﻧﻔﺴﻰ‬ ‫‪ " - ٢‬ﺍﻣﺎﻧﺖ‬ ‫ّ‬

‫ﺍﺯ ﺁﻥ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪ ﺍﺯ ﺟﻤﻴﻊ ﺷﺆﻭﻥ ﻣﺤﺮﻭﻡ ‪ .‬ﺑﺎﻭﺟﻮﺩ ﻗﺼﻮﺭ ﺩﺭ ﺍﻣﺎﻧﺖ ﺍﺯ ﺍﻳﻤﺎﻥ ﻭ ﺩﻳﺎﻧﺖ‬ ‫ﭼﻪ ﺛﻤﺮﻯ ﻭ ﭼﻪ ﺍﺛﺮﻯ ﻭ ﭼﻪ ﻧﺘﻴﺠﻪ ﻭ ﭼﻪ ﻓﺎﺋﺪﻩ ﺍﻯ " ‪.‬‬ ‫) ﺹ ‪ ٤٨‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﮐﻪ ﺩﺭ ﺻﺤﻔﻪ ‪ ١٥٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ ﻫﻢ ﺩﺭﺝ ﺷﺪﻩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺍﺣﺒﺎ ﺭﺍ ﻧﺼﻴﺤﺖ ﻣﻴﻨﻤﺎﻳﻨﺪ ﺑﻠﮑﻪ ﻋﺠﺰ ﻭ ﺯﺍﺭﻯ ﻣﻴﮑﻨﺪ ﮐﻪ ﺣﺮﻣﺖ‬ ‫‪ " - ٣‬ﻋﺒﺪﺍﻟﺒﻬﺎء ّ‬ ‫ﮐﻞ ّ‬

‫ﮐﻞ‬ ‫ﻋﺰﺕ ﻧﻔﻮﺱ ﺭﺍ ﻣﺤﺎﻓﻈﻪ ﮐﻨﻴﺪ ﺗﺎ ﺍﻫﻞ ﺑﻬﺎء ﺩﺭ ﺑﻴﻦ ّ‬ ‫ﺍﻣﺮﺍ‪ ‬ﺭﺍ ﻣﺤﺎﻓﻈﻪ ﻧﻤﺎﺋﻴﺪ ﻭ ّ‬

‫ﻣﻠﻞ ﻣﺸﻬﻮﺭ ﻭ ﻣﻌﺮﻭﻑ ﺑﺎﻣﺎﻧﺖ ﻭ ﺩﻳﺎﻧﺖ ﮔﺮﺩﻧﺪ ﻭ ﺧﺪﻣﺘﻰ ﺍﻟﻴﻮﻡ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﻧﻪ ﻭ ﺧﻼﻑ ﺁﻥ‬

‫ﭐﻟﻌﻈﻴﻢ‬ ‫ﺗﻴﺸﻪ ﺑﺮ ﺭﻳﺸﮥ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ َ ُ ُ‬ ‫ﻧﻌﻮﺫ ِﺑﭑ‪ِ ِ‬ﻣﻦ َ َ‬ ‫ﻫﺬﺍ ّ ِ‬ ‫ﭐﻟﺬﻧﺐ َ ِ ِ‬ ‫ﭐﻟﻤﺒﻴﻦ"‬ ‫َ ُ‬ ‫ﺍﺣﺒﺎ‪‬ﻪ ِﻣﻦ َ َ‬ ‫ﺍﺳﺄﻝ ﭐ‪ِ َ‬ﺑ َﺎﻥ َ َ َ‬ ‫ﭐﻟﻈﻠﻢ ُ ِ‬ ‫ﻳﺤﻔﻆ َ ِ ّ ‪ُ ‬‬ ‫ﻫﺬﺍ ُ ِ‬ ‫ﺹ ‪٥٧‬‬

‫ﺍﻫﻢ‬ ‫ﺍﺣﺒﺎء ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻣﺮﻗﻮﻡ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ّ‬ ‫‪ " - ٤‬ﺩﺭ ﺧﺼﻮﺹ ﻣﻌﺎﻣﻼﺕ ّ‬

‫ﻗﻀﻴﻪ ﺭﺍ ﺑﺎﻳﺪ ﻧﻬﺎﻳﺖ ﺍﻫﺘﻤﺎﻡ ﺩﺍﺩ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺩﺭ‬ ‫ﺍﻣﻮﺭ ﺍﺳﺖ ﻭ ﺍﻳﻦ‬ ‫ّ‬

‫ﻧﻬﺎﻳﺖ ﺍﻣﺎﻧﺖ ﻭ ﺩﻳﺎﻧﺖ ﻣﻌﺎﻣﻠﻪ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﺮ ﮐﺲ ﺩﺭ ﺍﻳﻨﺨﺼﻮﺹ ﻗﺼﻮﺭ ﮐﻨﺪ ﺍﺯ ﻧﺼﺎﻳﺢ ﺟﻤﺎﻝ‬ ‫ﻣﺘﻌﻠﻘﺎﻥ ﻭ‬ ‫ﻣﺒﺎﺭﮎ ﻭ ﺍﺯ ﻭﺻﺎﻳﺎﻯ ﺍﻟﻬﻰ ﺭﻭ ﮔﺮﺩﺍﻥ ﺍﺳﺖ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﺎﻧﮥ ﺧﻮﺩ ﺑﺎ‬ ‫ّ‬

‫ﻳﺎﺭﺍﻥ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻣﺎﻧﺖ ﻭ ﺩﻳﺎﻧﺖ ﻣﻌﺎﻣﻠﻪ ﻧﻨﻤﺎﻳﺪ ﺑﺎ ﺑﻴﮕﺎﻧﮕﺎﻥ ﻫﺮ ﭼﻪ ﺑﺎﻣﺎﻧﺖ ﻭ ﺭﺍﺳﺘﻰ‬ ‫ﺩﺍﺧﻠﻴﻪ ﺭﺍ ﻣﻨﺘﻈﻢ ﮐﺮﺩ ﺑﻌﺪ‬ ‫ﺍﻭﻝ ﺑﺎﻳﺪ ﻣﻌﺎﻣﻼﺕ‬ ‫ّ‬ ‫ﻣﻌﺎﻣﻠﻪ ﮐﻨﺪ ﺑﻰ ﺛﻤﺮ ﻭ ﻧﺘﻴﺠﻪ ﻣﺎﻧﺪ ‪ّ .‬‬

‫ﺑﺨﺎﺭﺝ ﭘﺮﺩﺍﺧﺖ ﻧﻪ ﺍﻳﻨﮑﻪ ﮔﻔﺖ ﺁﺷﻨﺎﻳﺎﻥ ﺭﺍ ﺍﻫﺘﻤﺎﻡ ﻧﺒﺎﻳﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﺍﻣﺎﻧﺖ ﺑﺎ‬

‫ﺍﻫﻤﻴﺘﻰ ﻻﺯﻡ ﻧﻪ ﻭﻟﻰ ﺑﺎﻳﺪ ﺑﺎ ﺑﻴﮕﺎﻧﮕﺎﻥ ﺩﺭﺳﺖ ﺭﻓﺘﺎﺭ ﮐﺮﺩ ‪.‬‬ ‫ﻳﮑﺪﻳﮕﺮ ﭼﻨﺪﺍﻥ‬ ‫ّ‬

‫ﺑﻨﻮﺭ‬ ‫ﺍﺷﺮﻗﺖ ِ ُ ِ‬ ‫ﻟﻨﻔﺲ َ َ َ‬ ‫ﻃﻮﺑﻰ ِ َ ِ‬ ‫ﺍﻳﻦ ﺍﻭﻫﺎﻡ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﺧﺴﺮﺍﻥ ﻭ ﺯﻳﺎﻥ ‪ٰ َ ُ .‬‬ ‫َ َ َِ‬ ‫ﭐﻟﺠﻤﻬﻮﺭ "‬ ‫ﺑﻴﻦ ُ ُ ِ‬ ‫ﮐﺎﻧﺖ َ َ َ‬ ‫ﭐﻟﮑﻤﺎ ِﻝ َ َ‬ ‫ﺍﻳﺔ َ َ‬ ‫ﭐﻟﻌﻤﻮﻡ َﻭ َ َ‬ ‫ﭐﻻﻣﺎﻧﺔ َ َ‬ ‫ﺑﻴﻦ ُ ُ ِ‬ ‫‪ ) ٠‬ﺹ ‪ ١٥٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٥‬ﻋﺪﻡ ﺩﻳﺎﻧﺖ ﻭ ﺍﻣﺎﻧﺖ ﺗﻴﺮ ُﭘﺮ ﺯﻫﺮﻯ ﺍﺳﺖ ﮐﻪ ﺑﺠﺮﮔﺎﻩ ﻭ ﺩﻝ ﻭ ﺟﺎﻥ ﻋﺒﺪﺍﻟﻬﺎء ﻣﻴﺨﻮﺭﺩ‬

‫"‪.‬‬

‫) ﺹ ‪ ٤٩‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻓﺼﻞ ﻧﻬﻰ ﺍﺯ ﺧﻴﺎﻧﺖ ﻣﺎﻟﻰ ﺩﺭ ﻣﺸﺎﻏﻞ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫***‬

‫ﺹ ‪٥٨‬‬

‫"ﺍﻣﺘﺤﺎﻧﺎﺕ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻟﻬﻴﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﻣﺎ ﺑﻴﻦ ﻋﺒﺎﺩ ﺍﻭ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺗﺎ ﻧﻮﺭ ﺍﺯ ﻇﻠﻤﺖ‬ ‫‪ " - ١‬ﺍﻣﺘﺤﺎﻧﺎﺕ ّ‬

‫ﺣﻖ ﺍﺯ ﺑﺎﻃﻞ ﻭ ﻫﺪﺍﻳﺖ ﺍﺯ ﺿﻼﻟﺖ ﻭ ﺳﻌﺎﺩﺕ ﺍﺯ ﺷﻘﺎﻭﺕ ﻭ ﺧﺎﺭ ﺍﺯ ُﮔﻞ‬ ‫ﻭ ﺻﺪﻕ ﺍﺯ ﮐﺬﺏ ﻭ ّ‬ ‫ﻳﺘﺮﮐﻮﺍ َﺍﻥ‬ ‫ﭐﻟﻨﺎﺱ َﺍﻥ ُ َ ُ‬ ‫ﺍﺣﺴﺐ ّ ُ‬ ‫ﻣﻤﺘﺎﺯ ﻭ ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﻮﺩﻩ " ﺍﻟﻢ َ َ ِ َ‬

‫ﻳﻔﺘﻨﻮﻥ " )*( " ‪٠‬‬ ‫َُ ُ‬ ‫ﻻ ُ َُ َ‬ ‫ﺍﻣﻨﺎ َﻭ ُﻫﻢ َ‬ ‫ﻳﻘﻮﻟﻮﺍ َ َ ّ‬

‫ﺍﻭﻝ ﺳﻮﺭﮤ ﻋﻨﮑﺒﻮﺕ (‬ ‫) ﺹ ‪ ٧‬ﺍﻳﻘﺎﻥ ﻣﺴﺘﻄﺎﺏ ) * ( ﺁﻳﮥ ّ‬

‫‪ " - ٢‬ﺑﻠﻰ ﺍﻳﻨﮕﻮﻧﻪ ﺍﻣﻮﺭ ﮐﻪ ﺳﺒﺐ ﻭﺣﺸﺖ ﺟﻤﻴﻊ ﻧﻔﻮﺱ ﺍﺳﺖ ﻭﺍﻗﻊ ﻧﻤﻴﺸﻮﺩ ﻣﮕﺮ ﺑﺮﺍﻯ ﺁﻧﮑﻪ‬

‫ﮐﻞ ﺑﻤﺤﮏ ﺍﻣﺘﺤﺎﻥ ﺍ‪ ‬ﺩﺭ ﺁﻳﻨﺪ ﺗﺎ ﺻﺎﺩﻕ ﻭ ﮐﺎﺫﺏ ﺍﺯ ﻫﻢ ﺗﻤﻴﺰ ﻭ ﺗﻔﺼﻴﻞ ﻳﺎﺑﺪ ‪٠ " ...‬‬ ‫ّ‬

‫) ﺹ ‪ ٤٠‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ (‬

‫ﺭﺏ‬ ‫‪ " - ٣‬ﻭ ﻫﻤﻴﻦ ﺍﻣﻮﺭﺍﺕ ﺭﺍ ﮐﻪ ﻣﻐﺎﻳﺮ ُ‬ ‫ﺍﻧﻔﺲ ﺧﺒﻴﺜﻪ ﻭ ﻣﺨﺎﻟﻒ ﻫﻮﺍﻯ ﻧﺎﺱ ﺍﺳﺖ ﺣﻀﺮﺕ ّ‬

‫ﺍﻟﻌﺰﺓ ﻣﺤﮏ ﻭ ﻣﻴﺰﺍﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺑﺂﻧﻬﺎ ﺍﻣﺘﺤﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻋﺒﺎﺩ ﺧﻮﺩ ﺭﺍ ﻭ ﺗﻤﻴﺰ‬ ‫ّ‬

‫ﻣﻴﺪﻫﺪ ﺳﻌﻴﺪ ﺭﺍ ﺍﺯ ﺷﻘﻰ ﻭ ﻣﻌﺮﺽ ﺭﺍ ﺍﺯ ﻣﻘﺒﻞ " ‪ ) ٠‬ﺹ ‪ ٥٩‬ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺍﻳﻘﺎﻥ (‬

‫‪ " - ٤‬ﻭ ﺍﻳﻨﮑﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﻓﺘﺘﺎﻧﺎﺕ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ ﻟﻐﺰﻳﺪﻩ ﻭ ﻣﻴﻠﻐﺰﻧﺪ ﺁﻥ ﻧﻔﻮﺱ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ‬

‫ﻣﺜﻼ ﺍﮔﺮ ﺷﺨﺼﻰ ﻧﺪﺍﻯ ﻭﺭﻗﺎ ﺭﺍ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺳﺘﻤﺎﻉ ﻧﻤﺎﻳﺪ‬ ‫ﺑﺎﻳﻨﻤﻘﺎﻡ ﻓﺎﺋﺰ ﻧﺸﺪﻩﺍﻧﺪ ‪.‬‬ ‫ً‬

‫ﺍﻟﺒﺘﻪ ﺑﻪ ﻧﻌﻴﻖ ﺣﻴﻮﺍﻧﺎﺕ ﺍﺯ ﺍﻭ ﻣﻤﻨﻮﻉ ﻧﺸﻮﺩ ‪ .‬ﺩﺭ ﺍﻳﻨﻤﻘﺎﻡ ﮐﻠﻤﻪ ﺍﻯ ﺍﺯ ﻣﺼﺪﺭ ﻓﻀﻞ ﻭ‬ ‫ّ‬ ‫ﮐﺒﺮﻯ ﺑﺮ ﺗﻮ ﺍﻟﻘﺎ ﻣﻴﻨﻤﺎﺋﻴﻢ‬ ‫ﻣﻄﻠﻊ ﺭﺣﻤﺖ‬ ‫ٰ‬

‫ﺹ ‪٥٩‬‬

‫ﻗﻀﺎﺋﻴﻪ ﻭ ﺍﻓﺘﺘﺎﻧﺎﺕ ُﻣﺤﺪﺛﻪ‬ ‫ﺗﺎ ﺍﺯ ﺍﻋﺮﺍﺽ ﻭ ﺍﻏﻤﺎﺽ ﻋﺒﺎﺩ ﻭ ﻣﻦ ﻓﻰ ﺍﻟﺒﻼﺩ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ‬ ‫ّ‬

‫ﺍﺣﺪﻳﻪ ﺑﺎﺯ ﻧﻤﺎﻧﻰ ﻭ ﺑﻪ ﺩﻭﺍﻡ ُﻣﻠﮏ ﻭ ﻣﻠﮑﻮﺕ ﺑﺮ ﺍﻣﺮ ﻭ ُﺣﺐ ﻣﺎﻟﮏ ﺟﺒﺮﻭﺕ ﺛﺎﺑﺖ‬ ‫ﺍﺯ ﺻﺮﺍﻁ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ‬ ‫ﻻ َ َ‬ ‫ﻭ ﻣﺴﺘﻘﻴﻢ ﻣﺎﻧﻰ ﻭ ﺁﻥ ﮐﻠﻤﻪ ﺍﻳﺴﺖ ﮐﻪ َﻟﻢ ﻭ َ َﻳﺰﻝ ﻭ َ‬ ‫ﻳﺰﺍﻝ ﺩﺭ ﮐﺘﺐ ّ‬

‫ﻳﺸﺎء َﻭ‬ ‫ﻇﺎﻫﺮﴽ ﻭ ﺑﺎﻃﻨﴼ ﺑﻮﺩﻩ ﻭ ﺁﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ َ َ ُ‬ ‫ﻳﻔﻌﻞ ﭐ‪َ ُ‬ﻣﺎ َ َ ُ‬

‫ﻳﺸﺎء‬ ‫ﺣﻖ ﻓﺎﺋﺰ ﺷﺪ ﻭ ﺍﻭ ﺭﺍ َ َ ُ‬ ‫ﻳﺤﮑﻢ َﻣﺎ ُ ِ ُ‬ ‫ﻳﺮﻳﺪ ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﻌﺮﻓﺎﻥ ّ‬ ‫ُ ُ‬ ‫ﻳﻔﻌﻞ َﻣﺎ َ َ ُ‬ ‫ﻳﺮﻳﺪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺩﺍﻧﺴﺖ ﺩﻳﮕﺮ ﺍﺯ ﻫﻴﭻ ﻓﺘﻨﻪ ﻣﻤﻨﻮﻉ ﻧﺸﻮﺩ ﻭ ﺍﺯ ﻫﻴﭻ‬ ‫ﻳﺤﮑﻢ َﻣﺎ ُ ِ ُ‬ ‫َﻭ َ ُ ُ‬

‫ﻃﻮﺑﻰ‬ ‫ﺣﺎﺩﺛﻪ ﻣﻀﻄﺮﺏ ﻧﮕﺮﺩﺩ ‪ .‬ﺍﻭﺳﺖ ِ‬ ‫ﺷﺎﺭﺏ ﮐﺄﺱ ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﺍﻭﺳﺖ ﻓﺎﺋﺰ ﺑﻤﻘﺎﻡ ﺍﻳﻘﺎﻥ ُ َ ٰ‬ ‫ﻟﻠﻤﺒﻌﺪﻳﻦ "‬ ‫ﻓﺎﺯ َﻭ َ ُ‬ ‫ﻭﻳﻞ ِ ُ ِ ِ َ‬ ‫ﺷﺮﺏ َﻭ َ َ‬ ‫ِ َ‬ ‫ﻟﻤﻦ َ ِ َ‬ ‫) ﺹ ‪ ١٦٠‬ﻣﺠﻤﻮﻋﮥ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬

‫ﮐﻞ ﺣﻴﻦ ﭘﻨﺎﻩ ﺑﺨﺪﺍﻭﻧﺪ‬ ‫‪ " - ٥‬ﺯﻳﻨﻬﺎﺭ ﺍﺯ ﺍﻓﺘﺘﺎﻥ ﻭ ﺍﻣﺘﺤﺎﻥ ﺍﻟﻬﻰ ﺁﺳﻮﺩﻩ ﻧﺸﻮﻳﺪ ﻭ ﺩﺭ ّ‬

‫ﻟﻠﺜﺎﺑﺘﻴﻦ‬ ‫ﻣﺘﻌﺎﻝ ﺑﺮﺩﻩ ﮐﻪ ﺷﺎﻳﺪ ﺍﻟﻴﻮﻡ ﺍﺯ ﺻﺮﺍﻁ ﻭﺍﺿﺢ ﻣﻨﺤﺮﻑ ﻧﺸﻮﻳﺪ ﻭ ﻧﻠﻐﺰﻳﺪ‬ ‫ﻓﻄﻮﺑﻰ ّ‬ ‫ٰ‬

‫ﮐﻞ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺍﺣﺪﻯ ﺍﺯ ﮐﻤﻨﺪﺵ ﺧﺎﺭﺝ ﻧﻪ ِ ّﺍﻻ َﻣﻦ‬ ‫ﭼﻪ ﮐﻪ ﺍﻣﺘﺤﺎﻥ ﺑﺮﺍﻯ ّ‬

‫ﻫﻮﻯ‬ ‫ﺭﺑﮏ ﺍﮔﺮ ﻧﺴﻴﻢ ﻋﺪﻟﺶ ﻣﺮﻭﺭ ﻧﻤﺎﻳﺪ ﺻﺪﻫﺰﺍﺭ ﺟﻮﻫﺮ ﻧﻮﺭ ﺭﺍ ﺩﺭ ﻇﻠﻤﺖ ﻧﻔﺲ ﻭ‬ ‫َﺷﺎ‪َ ّ َ ‬‬ ‫ٰ‬

‫ﺑﻤﻘﺮ ﻋﺮﺵ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﺋﻰ ﻭ ﺍﮔﺮ ﻧﺴﻴﻢ ﻓﻀﻠﺶ ﻫﺒﻮﺏ ﻓﺮﻣﺎﻳﺪ ﺻﺪ ﻫﺰﺍﺭ ﻫﻴﺎﮐﻞ ﻓﺎﻧﻴﻪ ﺭﺍ‬ ‫ّ‬

‫ﺑﺎﻗﻴﻪ ﻣﻼﺣﻈﻪ ﮐﻨﻰ " ) ﺹ ‪ ٦٧‬ﺝ ‪ ٧‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺭﺣﻤﻦ ﺍﺯ ﺍﻫﻞ ﺧﺴﺮﺍﻥ ﻣﻤﺘﺎﺯ‬ ‫‪ " - ٦‬ﺩﺭ ﺍﺣﻴﺎﻥ ﻫﺒﻮﺏ ﺍﺭﻳﺎﺡ ﺍﻣﺘﺤﺎﻥ ‪ ،‬ﻋﺎﺷﻘﺎﻥ ِ ﺟﻤﺎﻝ‬ ‫ٰ‬

‫ﺟﻨﺖ ﻋﻨﺪﺍ‪ ‬ﻣﺸﻬﻮﺩ ﻭ ﻣﺬﮐﻮﺭﻧﺪ "‬ ‫ﺍﻳﺎﻡ ﻣﺴﺘﻘﻴﻤﻨﺪ ﺍﺯﺍﻫﻞ ّ‬ ‫ﻣﻴﺸﻮﻧﺪ ﻭ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﺍﻳﻦ ّ‬

‫‪ ) .‬ﺹ ‪ ٢١ - ٢‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪( ١٢٩‬‬ ‫ﺹ ‪٦٠‬‬

‫ﺭﺣﻤﻦ ﺩﺭ ﻣﺮﻭﺭ ﺑﻮﺩﻩ‬ ‫‪َ " - ٧‬ﻟﻢ َ َﻳﺰﻝ ﻫﺒﻮﺑﺎﺕ ﺍﺭﻳﺎﺡ ﺍﻓﺘﺘﺎﻥ ﻭ ﺍﻣﺘﺤﺎﻥ ﺍﺯ ﻣﺸﺮﻕ ﻋﺪﻝ‬ ‫ٰ‬

‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﻮﺳﻴﮑﻪ ﺩﺭ ﺣﻴﻦ‬ ‫ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺗﺎ ﺗﻔﺼﻴﻞ ﺩﻫﺪ ُﻣﻌﺮﺽ ﺭﺍ ﺍﺯ ُﻣﻘﺒﻞ ﻭﻟﮑﻦ‬ ‫ٰ‬

‫ﻫﺒﻮﺏ ﻣﻀﻄﺮﺏ ﻧﺸﻮﻧﺪ " ‪.‬‬

‫) ﺹ ‪ ٢٢‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺫﺭﺍﺕ ﮐﺎﺋﻨﺎﺕ ﺩﺭ ﻣﻮﻗﻊ ﺍﻣﺘﺤﺎﻧﺴﺖ ﺗﺎ ﭼﻪ ﺭﺳﺪ‬ ‫‪ - ١‬ﭼﻮﻥ ﺑﺪﻳﺪﮤ ﺑﺼﻴﺮﺕ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻰ ّ‬

‫ﺑﺎﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ‪ .‬ﺗﻔﺎﻭﺕ ﺩﺭ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﺯ ﺍﻣﺘﺤﺎﻧﺎﺕ ﻭﺍﺭﺩﻩ ﻧﻮﺭ ﻣﺒﻴﻦ ﺩﺭ‬

‫ﺟﺒﻴﻦ ﻣﺨﻠﺼﻴﻦ ﺑﺮﺍﻓﺮﻭﺯﺩ ﻭ ﺿﻌﻔﺎء ﭼﻮﻥ ﺩﺭ ﺩﺍﻡ ﺑﻼ ﮔﺮﻓﺘﺎﺭ ﮔﺮﺩﻧﺪ ﻧﺎﻟﻪ ﻭ ﺣﻨﻴﻦ ﺑﻠﻨﺪ‬

‫ﺍﻭﻝ (‬ ‫ﺷﺒﻬﺎﺕ ﮔﺮﺩﻧﺪ " ‪ ) .‬ﺹ ‪ ١٣٣‬ﺝ ‪ ٩‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ّ‬ ‫ﮐﻨﻨﺪ ﻭ ﻫﺮ ﺭﻭﺯ ﺍﺳﻴﺮ ﺻﺪ ﻫﺰﺍﺭ ُ ُ‬ ‫‪ " - ٢‬ﺍﺯ ﺍﻣﺘﺤﺎﻧﺎﺕ ﻫﻴﭻ ﻣﺤﺰﻭﻥ ﻣﮕﺮﺩﻳﺪ ﺯﻳﺮﺍ ﺍﻣﺘﺤﺎﻥ ﻭ ﺍﻓﺘﺘﺎﻥ ﺣﺼﺎﺭ ﺍﺷﺮﺍﺭ ﻭ ﺳﺒﺐ ﻇﻬﻮﺭ‬

‫ﮐﻤﺎﻻﺕ ﺍﺑﺮﺍﺭ ﺍﺳﺖ ﻟﻬﺬﺍ ﺑﺎﻳﺪ ﺑﺴﻴﺎﺭ ﻣﻤﻨﻮﻥ ﻭ ﺧﻮﺷﻨﻮﺩ ﺑﻮﺩ ﭼﻪ ﮐﻪ ﻣﻘﺼﺪ ﺍﺯ ﻇﻬﻮﺭ ﻧﻮﺭ‬ ‫ﺍﻟﻬﻴﻪ ﻣﻤﮑﻦ ﻧﻪ ﺍﮔﺮ ﺍﻣﺘﺤﺎﻧﺎﺕ‬ ‫ﻣﺒﻴﻦ ﺗﺮﺑﻴﺖ ﻧﻔﻮﺱ ﻣﺒﺎﺭﮐﻪ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺟﺰ ﺑﺎﻣﺘﺤﺎﻧﺎﺕ ّ‬

‫ﻫﻮﻯ ﻭ ﻫﻮﺱ ﻣﻴﻤﺎﻧﺪﻧﺪ‬ ‫ﺍﻟﻬﻴﻪ ﻧﺒﻮﺩ ﺍﺑﺪﴽ ﻧﻔﻮﺱ ﺗﺮﺑﻴﺖ ﻧﻤﻴﺸﺪﻧﺪ ﺑﻠﮑﻪ ﺟﻤﻴﻊ ﻣﺴﺘﻐﺮﻕ ﺑﺤﺮ‬ ‫ّ‬ ‫ٰ‬ ‫ﻣﺘﻮﺟﻪ ِ َﺍﻟﻰ‬ ‫ﺑﺤﻖ ﻭ‬ ‫ﭼﻮﻥ ﺷﺪﺍﺋﺪ ﺍﻣﺘﺤﺎﻥ ﺑﻤﻴﺎﻥ ﺁﻳﺪ ﻧﻔﻮﺱ ﻣﻨﻘﻄﻊ ﮔﺮﺩﻧﺪ ﻭ ﻣﻨﺠﺬﺏ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺴﺘﻤﺪ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﺁﺳﻤﺎﻧﻰ ﺷﻮﻧﺪ " ‪.‬‬ ‫ﻣﺘﺨﻠﻖ ﺑﺎﻭﺻﺎﻑ ﺭﺣﻤﺎﻧﻰ ﻭ‬ ‫ﭐ‪ ‬ﻭ‬ ‫ّ‬ ‫ّ‬ ‫) ﺹ ‪ ٢٦‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪( ١٢٩‬‬ ‫ﺹ ‪٦١‬‬

‫‪ " - ٣‬ﺍﻟﻄﺎﻑ ﺟﻤﺎﻝ ﻏﻴﺐ ِﻣﻦ ﺩﻭﻥ ﺷﺒﻬﻪ ﻭ ﺭﻳﺐ ﺷﺎﻣﻞ ﺩﻭﺳﺘﺎﻧﺴﺖ ﻭﻟﻰ ﺁﺯﻣﺎﻳﺶ ﻭ ﺍﻣﺘﺤﺎﻥ ﻧﻴﺰ‬

‫ﺭﺣﻤﻦ ﺭﺣﻴﻢ ﮐﻪ ﺍﺳﺘﺨﻮﺍﻥ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺯ ﺧﻮﻑ ﺍﻣﺘﺤﺎﻧﺎﺕ ﺟﻤﺎﻝ‬ ‫ﺷﺪﻳﺪ ﺍﺳﺖ ﻗﺴﻢ ﺑﺎﻟﻄﺎﻑ‬ ‫ٰ‬

‫ﺍﺑﻬﻰ ﻣﻴﮕﺪﺍﺯﺩ ﻭ ﺭﻭﺡ ﻭ ﻗﻠﺐ ﻭ ﺟﺎﻧﺶ ﻣﻀﻄﺮﺏ ﻭﻟﻰ ﺍﻣﻴﺪ ﺍﺯ ﻋﻨﺎﻳﺖ ﺁﻥ ﻣﺤﺒﻮﺏ ﻣﺠﻴﺪ ﺍﺳﺖ‬ ‫ٰ‬ ‫ﮐﻪ‬

‫ﺍﻳﻦ ﻋﺒﺪ ﻭ ﺩﻭﺳﺘﺎﻥ ﺭﺍ ﻧﺎ ﺍﻣﻴﺪ ﻧﻔﺮﻣﺎﻳﺪ ﻭ ﻧﺠﺎﺕ ﺑﺨﺸﺪ " ) ﺹ ‪ ١٣٧‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ (‬

‫ﻗﻮﮤ ﺍﻣﺘﺤﺎﻥ ﺷﺪﻳﺪ ﺍﺳﺖ ﻭ ﺳﻄﻮﺕ ﺍﻓﺘﺘﺎﻥ ﻋﻈﻴﻢ ‪ ،‬ﮐﻮﻩ ﮐﺎﻩ ﮔﺮﺩﺩ ﻭ ﺟﺒﻞ ﺧﺮﺩﻝ ﺷﻮﺩ‬ ‫‪ّ "-٤‬‬

‫" ) ﺩﺭ ﻣﻨﺎﺟﺎﺕ ﺹ ‪ ٨٠‬ﺝ ‪ ٣‬ﻣﻨﺎﺟﺎﺗﻬﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﻗﻮﺕ‬ ‫‪ " - ٥‬ﺩﺭ ﻳﻮﻡ ﺍﻣﺘﺤﺎﻥ ﺿﻌﻔﺎء ّ‬ ‫ﺑﮑﻠﻰ ﻣﺘﺰﻟﺰﻝ ﮔﺮﺩﻧﺪ ﻭ ﻣﻨﺼﺮﻑ ﺷﻮﻧﺪ ﻭ ﺍﻗﻮﻳﺎء ﮐﻪ ّ‬

‫ﻗﻮﺕ ﺑﻴﻔﺰﺍﻳﻨﺪ " ‪ ) ٠‬ﺹ ‪ ٧٧‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ (‬ ‫ﺭﻭﺡ ﺩﺍﺭﻧﺪ ﺑﺮ ّ‬

‫ﺧﻼﺭ ﻭ ﺟﺎﻡ ﺳﺮﺷﺎﺭ ﻫﺮ ﮐﺲ ﺑﻨﺪﮤ‬ ‫‪ " - ٦‬ﺑﺮ ﺧﻮﺍﻥ ﺭﻧﮕﻴﻦ ﻭ ﺷﻬﺪ ﻭ ﺍﻧﮕﺒﻴﻦ ﻭ ﺑﺎﺩﮤ ّ‬

‫ﻣﺤﻘﻖ‬ ‫ﺣﻖ ﺩﺭ ﺯﻳﺮ ﺍﻏﻼﻝ ﻭ ﺯﻧﺠﻴﺮ ﻭ ﺗﻴﺮ ﻭ ﺷﻤﺸﻴﺮ ﺛﺎﺑﺖ ﻭ‬ ‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ ‪.‬‬ ‫ّ‬ ‫ﻋﺒﻮﺩﻳﺖ ّ‬ ‫ّ‬ ‫ﻣﻴﺸﻮﺩ " ‪ ) ٠‬ﺹ ‪ ٣٧‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻣﺴﺘﻈﻠﻴﻦ ﻭ‬ ‫ﻋﺰﺕ ﺍﺑﺪﻯ ﺍﺳﺖ ﺷﺠﺮﮤ ﺍﻣﺮﺍ‪ ‬ﺑﻪ ﺭﻧﺞ ﻭ ﻣﺤﻨﺖ‬ ‫ّ‬ ‫‪ " - ١‬ﺍﻣﺘﺤﺎﻥ ﻣﻔﺘﺎﺡ ّ‬

‫ﺩﻟﺪﺍﺩﮔﺎﻥ ﻭ ﺧﻮﻥ ﺷﻬﺪﺍ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﻮﺩﻩ ﻭ ﺑﺎﺭﻭﺭ ﮔﺮﺩﻳﺪﻩ " ‪ ) ٠‬ﺹ ‪ ١٥‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ‬ ‫ﻣﺒﺎﺭﮐﻪ ﺳﺎﻟﻬﺎﻯ ‪( ١٩٢٢ - ٤٨‬‬

‫ﺻﺮ ﺍﻣﺘﺤﺎﻧﺶ ﺷﺪﻳﺪ ﺍﺳﺖ ﻭ‬ ‫ﺻﺮ َ‬ ‫‪ " - ٢‬ﺍﻣﺮ ﻋﻈﻴﻢ ﺍﺳﺖ ﻋﻈﻴﻢ ﻭ ﺣﻮﺍﺩﺛﺶ ﺑﺲ ﺧﻄﻴﺮ ﻭ ﺟﺴﻴﻢ َ‬

‫ﺍﺣﺪ ﺍﺯ ﺳﻴﻒ ﺣﺪﻳﺪ ﺟﺰ ﺟﺒﺎﻝ ﺑﺎﺫﺧﻪ ﻭ‬ ‫ﺻﺮﺍﻃﺶ َ َ ّ‬ ‫ﺹ ‪٦٢‬‬

‫ﺍﻃﻮﺍﺩ ﺷﺎﻣﺨﻪ ﻣﻘﺎﻭﻣﺖ ﺭﻳﺢ ﻋﻘﻴﻢ ﻧﺘﻮﺍﻧﺪ ﻭ ﺟﺰ َﺍﻗﺪﺍﻡ ﺛﺎﺑﺘﮥ ﻣﺴﺘﻘﻴﻤﻪ ﺍﺯ ﺍﻳﻦ ﻣﻨﻬﺞ‬

‫ﺍﻟﻨﺎﺱ ُ‬ ‫ﻗﻮﻳﻢ ﻧﮕﺬﺭﺩ ﺷﻌﻠﮥ ﺍﻧﻘﻼﺑﺶ ﺷﺮﺭﺑﺎﺭ ﺍﺳﺖ ﻭ ﺻﺎﻋﻘﮥ ﻗﻬﺮﺵ ّ‬ ‫ﺍﺷﺪ ﺍﺯ ﻟﻬﻴﺐ ﻧﺎﺭ َ ّ‬

‫ﻫﻠﮑﺎء ِ ّﺍﻻ‬ ‫ﭐﻟﻤﺆﻣﻨﻮﻥ َﻭ َ ُ ِ ُ َ‬ ‫ﻫﻠﮑﺎء ِ ّﺍﻻ ُ ِ ُ َ‬ ‫ﺍﻟﻤﻮﻣﻨﻮﻥ ُ َ َ ُ‬ ‫َُ َ ُ‬

‫ﺍﻟﻤﺨﻠﺼﻮﻥ َﻭ‬ ‫ﻫﻠﮑﺎء ِ ّﺍﻻ َ ُ ِ ُ َ‬ ‫ﺍﻟﻤﻤﺘﺤﻨﻮﻥ َﻭ ُ ُ َ ِ ُ َ‬ ‫َ ُ َ ِ ُ َ‬ ‫ﭐﻟﻤﻤﺘﺤﻨﻮﻥ ُ َ َ ُ‬

‫ﻋﻈﻴﻢ " ﺹ ‪ ١٦٦‬ﺝ ‪ ٢‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬ ‫ﭐﻟﻤﺨﻠﺼﻮﻥ ِﻓﻰ َ َ ِ‬ ‫ُ ِ ُ َ‬ ‫ﺧﻄﺮ َ ِ ٍ‬

‫ﺻﺮ ﺍﻣﺘﺤﺎﻧﺎﺕ ﻣﺘﺘﺎﺑﻌﮥ ﺷﺪﻳﺪﻩ ﺭﺍ ﻣﻘﺎﻭﻣﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﻫﺒﻮﺏ َ ِ‬ ‫ﻋﻮﺍﺻﻒ‬ ‫ﺻﺮ َ‬ ‫‪َ "-٣‬‬

‫ﺑﻼﻳﺎ ﻭ ﺭﺯﺍﻳﺎء ﻣﺘﻮﺍﻟﻴﻪ ﺩﺭ ﺩﺍﺧﻞ ﻭ ﺧﺎﺭﺝ ﭘﺮﻳﺸﺎﻥ ﻭ ﺍﻧﺪﻭﻫﮕﻴﻦ ﻭ ﻣﺄﻳﻮﺱ ﻭ ﻣﺘﺰﻟﺰﻝ‬

‫ﻧﮕﺮﺩﻧﺪ " ‪ ) ٠‬ﺹ ‪٢٤٢‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺍﻟﻬﻴﻪ ﻫﺴﺘﻨﺪ ﮐﻪ ﺩﺭ ﺧﻔﺎ‬ ‫‪ " - ٤‬ﺍﺑﺘﻼﺋﺎﺕ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ ﻭ ﺍﻓﺘﺘﺎﻧﺎﺕ ﺑﻌﻀﻰ ﺍﻭﻗﺎﺕ ﻣﻮﺍﻫﺐ ّ‬

‫ﺑﻤﺎ ﺍﺭﺯﺍﻧﻰ ﮔﺮﺩﻳﺪﻩ ﻭ ﺑﻤﺎ ﻣﻴﺂﻣﻮﺯﻧﺪ ﮐﻪ ﺑﻴﺸﺘﺮ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻳﻤﺎﻥ ﻭ ﺍﻋﺘﻤﺎﺩ ﺩﺍﺷﺘﻪ‬

‫ﺗﻘﺮﺏ ﺟﻮﺋﻴﻢ " )ﺹ ‪ ١٤‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬ ‫ﻭ ﺑﺎﻳﻨﻮﺳﻴﻠﻪ ﺑﺎﻭ ّ‬

‫ﺗﻮﺟﻪ ﺷﻤﺎ ﺑﺎﻳﻦ‬ ‫‪ " - ٥‬ﻫﺮ ﻗﺪﺭ ﺍﻣﺘﺤﺎﻧﺎﺕ ﻭ ﻣﺸﮑﻼﺕ ﺯﻳﺎﺩ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺑﺮ ﻣﺮﺍﺗﺐ ﺍﻳﻤﺎﻥ ﻭ ّ‬

‫ﻣﮑﺮﺭ ﺧﺪﺍﻭﻧﺪ ﺑﻨﺪﮔﺎﻥ ﺧﻮﻳﺶ ﺭﺍ‬ ‫ﺍﻣﺮ ﺑﻴﻔﺰﺍﻳﺪ ﺯﻳﺮﺍ ﺑﻮﺳﻴﻠﮥ ﺍﻣﺘﺤﺎﻧﺎﺕ ﻭ ﺍﻓﺘﺘﺎﻧﺎﺕ‬ ‫ّ‬

‫ﻣﺸﻘﺎﺕ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ ﺭﺍ ﺑﻤﻨﺰﻟﮥ ﺑﺮﮐﺖ ﺍﻟﻬﻰ ﺩﺍﻧﺴﺖ ﮐﻪ‬ ‫ﺁﺯﻣﺎﻳﺶ ﻣﻴﮑﻨﺪ ﺑﻨﺎ ﺑﺮﺍﻳﻦ ﺑﺎﻳﺪ‬ ‫ّ‬

‫ﺑﺎﻳﻦ ﺻﻮﺭﺕ ﻇﺎﻫﺮ ﻣﻴﺸﻮﺩ ﻭ ﺑﻤﺜﺎﺑﻪ ﻓﺮﺻﺘﻰ ﺷﻤﺮﺩ ﮐﻪ ﺑﻮﺳﻴﻠﮥ ﺁﻥ ﻣﻴﺘﻮﺍﻥ ﺁﮔﺎﻫﻰ ﮐﺎﻣﻠﺘﺮﻯ‬

‫ﺩﺭ ﺑﺎﺭﮤ ﺍﺭﺍﺩﻩ ﻭ ﻣﻘﺼﺪ ﺍﻟﻬﻰ ﺑﺪﺳﺖ ﺁﻭﺭﺩ " ‪ ) ٠‬ﺹ ‪ ١٦ - ٧‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻓﺼﻮﻝ " ﺑﻼ ﻓﻰ ﺳﺒﻴﻞ ﺍ‪ "‬ﻭ " ﺍﺳﺘﻘﺎﻣﺖ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‬ ‫*******‬

‫ﺹ ‪٦٣‬‬

‫"ﺍﻧﺘﺨﺎﺑﺎﺕ"‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﮐﻞ َ ِ َ ٍ‬ ‫ﻋﻠﻰ ُ ‪‬‬ ‫ﺑﻴﺖ‬ ‫ﻣﺪﻳﻨﺔ َﺍﻥ َ َ ُ‬ ‫ﻓﻴﻬﺎ َ َ‬ ‫ﻳﺠﻌﻠﻮﺍ ِ َ‬ ‫" َﻗﺪ َ َ َ‬ ‫ﮐﺘﺐ ﭐ‪ٰ َ َ ُ‬‬ ‫ﭐﻟﺒﻬﺎ‪َ ‬ﻭ ِ ِ‬ ‫ﻋﻠﻰ َ َ ِ‬ ‫َ ِ‬ ‫ﭐﺯﺩﺍﺩ‬ ‫ﭐﻟﻌﺪﻝ ﻭ َ َ ِ َ‬ ‫ﻳﺠﺘﻤﻊ ِ ِﻓﻴﻪ ُ ُ ُ‬ ‫ﺍﻥ َ َ‬ ‫ﻋﺪﺩ َ َ‬ ‫ﭐﻟﻨﻔﻮﺱ َ َ ٰ‬ ‫ﻣﺤﻀﺮ ﭐ‪ِ ِ‬‬ ‫ﭐﻟﻌﻠﻰ‬ ‫ﮐﺎﻧﻬﻢ َ ُ ُ َ‬ ‫ﺑﺎﺱ َﻭ َ َ َ‬ ‫َ‬ ‫ﻳﺮﻭﻥ َ َ ‪ُ ‬‬ ‫ﻳﺪﺧﻠﻮﻥ َ َ َ‬ ‫ﻻ َ َ‬ ‫َ ‪‬‬ ‫ﻳﺮﻯ َﻭ َ َ ِ‬ ‫ﻳﮑﻮﻧﻮﺍ‬ ‫ﻳﺮﻭﻥ َﻣﻦ َ‬ ‫ﭐﻻﻋﻠﻰ َﻭ َ َ َ‬ ‫ﻟﻬﻢ َﺍﻥ َ ُ ُ‬ ‫ﻳﻨﺒﻐﻲ َ ُ‬ ‫ﻻ ُ ٰ‬ ‫َ ٰ‬

‫ﺑﻴﻦ ِ َ ِ‬ ‫ﺭﺽ‬ ‫َُ​َ ّ ٰ‬ ‫ﻟﻤﻦ َ َ‬ ‫ﭐﻻﻣﮑﺎﻥ َﻭ ُ َ َ‬ ‫ﻋﻠﻰ َ‬ ‫ﭐﻻ ِ‬ ‫ﻭﮐﻼ‪ ‬ﭐ‪َ ِ ِ‬‬ ‫ﺍﻣﻨﺎ‪‬ﭐﻟﺮﺣﻤﻦ َ َ‬ ‫ﭐﻟﻌﺒﺎﺩ ِ ِ‬ ‫ﻣﺼﺎﻟﺢ ِ َ ِ‬ ‫ﮐﻤﺎ‬ ‫ﮐﻠﻬﺎ َﻭ ُ َ ِ ُ‬ ‫ﻟﻮﺟﻪ ﭐ‪َ َ ِ‬‬ ‫ُ‪َ‬‬ ‫ﻳﺸﺎﻭﺭﻭﺍ ِﻓﻲ َ َ ِ ِ‬

‫ﻳﺸﺎﻭﺭﻭﻥ ِﻓﻰ ُ ُ ِ ِ‬ ‫ﮐﺬﻟﮏ‬ ‫ﭐﻟﻤﺨﺘﺎﺭ َ َ ِ َ‬ ‫ُ َ ُِ َ‬ ‫ﻳﺨﺘﺎﺭﻭﺍ َﻣﺎ ُﻫﻮ ُ َ ُ‬ ‫ﺍﻣﻮﺭﻫﻢ َﻭ َ َ ُ‬ ‫ﭐﻟﻐﻔﺎﺭ " ‪٠‬‬ ‫ﭐﻟﻌﺰﻳﺰ َ ّ ُ‬ ‫ﺣﮑﻢ َ ‪ُ ُ ‬‬ ‫َ َ َ‬ ‫ﺭﺑﮑﻢ َ ِ ُ‬

‫) ‪( K ١٣٠‬‬

‫ﻋﻠﻰ‬ ‫‪ " - ٢‬ﺩﺭ ﻫﺮ ﻣﺪﻳﻨﻪ ﺍﺯ ﻣﺪﺍﺋﻦ ﺍﺭﺽ ﺑﺎﺳﻢ ﻋﺪﻝ ﺑﻴﺘﻰ ﺑﻨﺎ ﮐﻨﻨﺪ ﻭ ﺩﺭ ﺁﻥ ﺑﻴﺖ َ َ ٰ‬ ‫ﻋﺪﺩ ِ‬ ‫َ َ ِ‬ ‫ﻣﻄﻤﺌﻨﻪ ﺟﻤﻊ ﺷﻮﻧﺪ ﻭ ﺑﺎﻳﺪ ﺍﻳﻦ ﻧﻔﻮﺱ ﺣﻴﻦ‬ ‫ﺯﮐﻴﻪ‬ ‫ﭐﻻﺳﻢ َ َ‬ ‫ّ‬ ‫ﭐﻻﻋﻈﻢ ﺍﺯ ﻧﻔﻮﺱ ّ‬ ‫ِ‬ ‫ﺣﻀﻮﺭ ﭼﻨﺎﻥ ﻣﻼﺣﻈﻪ ﮐﻨﻨﺪ ﮐﻪ ﺑﻴﻦ ﻳﺪﻯ ﺍ‪ ‬ﺣﺎﺿﺮ ﻣﻴﺸﻮﻧﺪ " ‪٠‬‬ ‫) ﺹ ‪ ٢١٤‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻣﺎ ﺗﺠﺪﻳﺪ ﺍﻧﺘﺨﺎﺏ ﻭ ﺗﻌﻴﻴﻦ‬ ‫‪ " - ١‬ﺍﻳﻦ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻧﻴﺰ ﺑﺎﮐﺜﺮﻳﺖ ﺁﺭﺍء ﺍﻧﺘﺨﺎﺏ ﺷﻮﺩ ﻭ ّ‬

‫ﻣﺪﺕ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﺳﺖ " ‪٠‬‬ ‫ّ‬

‫) ﺹ ‪ ٣٠٤‬ﺝ ‪ ٢‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫‪ " - ٢‬ﺩﺭ ﺟﻤﻴﻊ ﺑﻼﺩ ﺑﻴﺖ ﻋﺪﻝ ﺧﺼﻮﺻﻰ ﺗﺸﮑﻴﻞ ﺷﻮﺩ ﻭ ﺁﻥ ﺑﻴﻮﺕ ﻋﺪﻝ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ‬

‫ﺍﻧﺘﺨﺎﺏ‬

‫ﻧﻤﺎﻳﺪ"‪ ) .‬ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﻭﺻﺎﻳﺎ (‬ ‫ﺹ ‪٦٤‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ﺑﺎﻳﺪ ِﻣﻦ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎء ﻫﺮ ﺳﺎﻟﻰ ﺩﺭ‬ ‫‪ " -١‬ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻳﺎﺭﺍﻥ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ َ‬

‫ﺍﻭﻝ ﻋﻴﺪ ﺳﻌﻴﺪ ﺭﺿﻮﺍﻥ ﺗﺠﺪﻳﺪ ﺷﻮﺩ ﻭ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺩﺭ ﺁﻥ ﻳﻮﻡ ﻣﺒﺎﺭﮎ ﺑﺎﻳﺪ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ﻳﻮﻡ ّ‬ ‫ﺭﻭﺣﺎﻧﻴﺖ ﺷﺮﻭﻉ ﺷﻮﺩ ﻭ ﺍﺟﺮﺍء ﮔﺮﺩﺩ ﻭ ﺍﮔﺮ ﻣﻤﮑﻦ ﻫﻤﺎﻥ ﻳﻮﻡ ﻧﺘﻴﺠﮥ ﺍﻧﺘﺨﺎﺑﺎﺕ‬ ‫ﻣﺘﺎﻧﺖ ﻭ‬ ‫ّ‬

‫ﻣﻌﻠﻮﻡ ﻭ ﺍﻋﻼﻥ ﺷﻮﺩ ﻭ ﺍﺻﻮﻝ ﺍﻧﺘﺨﺎﺏ ﺍﺯ ﺍﻳﻨﻘﺮﺍﺭ ‪ :‬ﭼﻮﻥ ﻳﻮﻡ ﺍﻧﺘﺨﺎﺏ ﺭﺳﺪ ﺑﺎﻳﺪ ﺟﻤﻴﻊ‬

‫ﺩﻭﻧﻪ َ ِ‬ ‫ﻣﻨﻘﻄﻌﴼﻋﻦ ُ ِ ِ‬ ‫ﻣﺘﺤﺪﴽ ُ ‪ِ َ ِ  َ َ ُ ُ ‬‬ ‫ﻃﺎﻟﺒﴼ‬ ‫ﻳﺎﺭﺍﻥ ُ ‪ِ ‬‬ ‫ﻣﺘﻔﻘﴼﻣﺘﻮﺟﻬﴼﺍﻟﻴﻪ ُ َ ِ َ‬

‫ﻣﺴﺘﻌﻴﻨﴼ ِﻣﻦ َ ِ ِ‬ ‫ﻫﺪﺍﻳﺘﻪ ُ َ ِ‬ ‫ِ َ َِ ِ‬ ‫ﻓﻀﻠﻪ ﺑﺪﻝ ﻭ ﺟﺎﻥ ﺍﻗﺪﺍﻡ ﺑﺎﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻧﺘﺨﺎﺏ‬

‫ﻭﺟﺪﺍﻧﻴﻪ ﺧﻮﺩ ﺷﻤﺮﻧﺪ ﺍﺑﺪﴽ‬ ‫ﻣﻬﻤﮥ‬ ‫ّ‬ ‫ﺍﻋﻀﺎﻯ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﻭﻇﺎﺋﻒ ﻣﻘ ّﺪﺳﮥ ّ‬ ‫ﻣﻨﺘﺨﺒﻴﻦ‬ ‫ﻣﻨﺘﺨﺒﻴﻦ ﻭ‬ ‫ﺍﻫﻤﺎﻝ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﻧﮑﻨﻨﺪ ﻭ ﮐﻨﺎﺭﻩ ﻧﮕﻴﺮﻧﺪ ﻭ ﺩﻭﺭﻯ ﻧﺠﻮﻳﻨﺪ ‪.‬‬ ‫ِ‬ ‫َ‬

‫ﺟﺪﻳﺖ ﻭ ﺳﺮﻭﺭ ﺍﺑﺪﺍﻯ ﺭﺃﻯ‬ ‫ﺑﻬﻴﭻ ﻭﺟﻪ َﺩﻡ ﺍﺯ ﺍﺳﺘﻌﻔﺎ ﻧﺰﻧﻨﺪ ﺑﻠﮑﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻓﺘﺨﺎﺭ ﻭ‬ ‫ّ‬

‫ﻧﻤﺎﻳﻨﺪ "‬

‫) ﺹ ‪ ٣٢٢‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺳﺎﻟﻬﺎﻯ ‪( ١٩٢٢ - ٢٦‬‬

‫ﻣﻘﺪﺳﮥ‬ ‫ﺍﺣﺒﺎء ﺗﺼﻮﻳﺖ ﻳﻌﻨﻰ ﺍﺑﺪﺍﻯ ﺭﺃﻯ ﺭﺍ ﺍﺯ ﻭﻇﺎﻳﻒ ّ‬ ‫‪ " - ٢‬ﺑﺎﻳﺪ ﻫﺮ ﻳﮏ ﺍﺯ ﺍﻓﺮﺍﺩ ّ‬

‫ﺍﻟﺮﺃﻯ ﺩﺭ‬ ‫ﻭﺟﺪﺍﻧﻰ ﺧﻮﻳﺶ ﺷﻤﺮﺩ ﻭ ﺑﻘﺪﺭ ﺍﻣﮑﺎﻥ ﺍﻫﻤﺎﻝ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﻧﻨﻤﺎﻳﺪ ﻭ‬ ‫ّ‬ ‫ﻣﺴﺘﻘﻞ ّ‬

‫ﺷﺨﺼﻴﻪ ﻧﻔﻮﺳﻰ ﺭﺍ‬ ‫ﻧﻔﺴﻴﻪ ﻭ ﻣﻘﺎﺻﺪ‬ ‫ﺗﺠﺮﺩ ﻭ ﻓﺎﺭﻍ ﺍﺯ ﻫﺮ ﻣﺂﺭﺏ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﻮﺟﻪ ﻭ ﺧﻠﻮﺹ ﻭ ّ‬ ‫ﻧﻬﺎﻳﺖ ّ‬

‫ﻣﻘﺪﺱ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺖ ﺩﺍﻧﺪ ﺍﻧﺘﺨﺎﺏ‬ ‫ﮐﻪ ﺧﺎﻟﺼﴼ ﻭﺟﺪﺍﻧﴼ ﻗﺎﺑﻞ ﺍﻳﻦ ﻣﻘﺎﻡ ﮐﻪ‬ ‫ﻋﻀﻮﻳﺖ ﻣﺤﻔﻞ ّ‬ ‫ّ‬

‫ﻧﻤﺎﻳﺪ ‪...‬ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ﺭﺍﺋﺤﮥ ُﻣﻨﺘﻨﮥ ﺍﺣﺰﺍﺏ ﻭ ﻣﻠﻞ ﺧﺎﺭﺟﮥ ﺑﻼﺩ ﻏﺮﺏ ﻭ ﺷﺆﻭﻧﺎﺕ ﻭ‬

‫ﺣﺘﻰ ﺍﺳﻤﺶ‬ ‫ﻋﻮﺍﻳﺪ ﻭ ﺭﺳﻮﻡ‬ ‫ّ‬ ‫ﻣﻀﺮﻩ ﺷﺎﻥ ﺍﺯ ﻗﺒﻴﻞ ﺁﻧﺘﺮﻳﮏ ﻭ ﭘﺎﺭﺗﻰ ﺑﺎﺯﻯ ﻭ ﭘﺮﻭﭘﺎﮔﺎﻧﺪ ﮐﻪ ّ ٰ‬

‫ﺍﺣﺒﺎ ﺭﺳﺪ ‪ ) "...‬ﺹ ‪١١٢‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ - ٢٦‬‬ ‫ﮐﺮﻳﻪ ﺍﺳﺖ ﺑﺠﻤﻊ ّ‬ ‫ﺹ ‪٦٥‬‬

‫ﺗﺸﺒﺜﺎﺕ‬ ‫ﺳﺮﻯ ﻭ ﻋﻤﻮﻣﻰ ﻭ ﺁﺯﺍﺩ ﺍﺳﺖ ﻭ ﺍﺯ ﺗﺪﺍﺑﻴﺮ ﻭ ّ‬ ‫‪ " - ٣‬ﺍﻧﺘﺨﺎﺏ ﺩﺭ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻴﺎﻥ ّ‬

‫ﺳﺮﻯ ﻭ ﺁﺯﺍﺩ‬ ‫ﻭ ﻣﻔﺎﺳﺪ ﻭ ﻣﮑﺎﺭﻩ ﺍﻫﻞ ﺩﺳﻴﺴﻪ ﻭ ﻋﺪﺍﻭﻥ ّ‬ ‫ﻣﺒﺮﻯ ‪ .‬ﺍﻧﺘﺨﺎﺏ ّ‬ ‫ﺑﮑﻠﻰ ّ‬ ‫ﻣﻨﺰﻩ ﻭ ّ ٰ‬

‫ﮐﻴﻔﻴﺖ ﺍﻧﺘﺨﺎﺏ ﻭ ﺭﺃﻯ ﺯﻭﺟﻪ ﺟﺎﺋﺰ ﻧﻪ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﺎ ﺑﻴﻦ‬ ‫ﺍﻃﻼﻉ ﺯﻭﺝ ﺑﺮ‬ ‫ﺣﺘﻰ ّ‬ ‫ّ‬ ‫ﺍﺳﺖ ّ ٰ‬ ‫ﺍﻓﺮﺍﺩ ﻳﮏ ﺧﺎﻧﻮﺍﺩﻩ ﺍﻣﺮ ﺍﻧﺘﺨﺎﺏ ﺑﺎﻳﺪ ﻣﮑﺘﻮﻡ ﺑﺎﺷﺪ ‪ .‬ﺍﺑﺪﴽ ﺭﺃﻯ ﻭ ﺗﺼﺮﻳﺢ ﺑﺎﺳﻢ ﺑﻬﻴﭻ‬ ‫ﻭﺟﻪ ﺟﺎﺋﺰ ﻧﻪ " ‪٠‬‬

‫) ﺹ ‪ ٦٤‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﻭ ﺩﺭ ﻣﻮﺭﺩ ﺷﺮﮐﺖ ﺩﺭ ﺍﻧﺘﺨﺎﺑﺎﺕ ﻏﻴﺮ ﺑﻬﺎﺋﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺳﻴﺎﺳﻴﻪ‬ ‫‪ " - ٤‬ﻣﺸﺎﺭﮐﺖ ﺩﺭ ﺍﻣﺮ ﺍﻧﺘﺨﺎﺑﺎﺕ ﻣﺸﺮﻭﻁ ﻭ ﻣﻨﻮﻁ ﺑﻌﺪﻡ ﺍﺭﺗﺒﺎﻁ ﻳﺎﺭﺍﻥ ﺑﺎ ﺍﺣﺰﺍﺏ‬ ‫ّ‬

‫ﺍﺳﺖ‪ .‬ﺗﻤﺎﻳﻞ ﺑﺎﺣﺰﺍﺏ ﺳﻴﺎﺳﻴّﻪ ﻭ ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﻮﺭ ﺁﻧﺎﻥ ﻭ ﺩﺧﻮﻝ ﺩﺭ ﺳﻠﮏ ﺭﺅﺳﺎﻯ ﺍﺣﺰﺍﺏ ‪،‬‬ ‫ﺑﺎﺣﺒﺎء ﺗﮑﻠﻴﻒ‬ ‫ﺍﻟﻬﻴﻪ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻭ ﺭﺅﺳﺎء‬ ‫ّ‬ ‫ﻣﺨﺎﻟﻒ ﺍﺣﮑﺎﻡ ﻭ ﻧﺼﻮﺹ ﻭ ﻣﺒﺎﺩﻯ ّ‬

‫ﺍﺳﻠﻢ‬ ‫ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺣﮑﻮﻣﺖ ﻳﺎﺭﺍﻧﺮﺍ ﺍﺟﺒﺎﺭ ﻧﻨﻤﺎﻳﺪ ﻋﺪﻡ ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﺮ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺍﺣﺴﻦ ﻭ َ َ‬

‫ﺣﺘﻤﻴﻪ ﻳﺎﺭﺍﻥ ﺩﺭ‬ ‫ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻋﺪﻡ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺍﺣﺰﺍﺏ ﺳﻴﺎﺳﻰ ﺍﺯ ﻭﺍﺟﺒﺎﺕ ﻭ ﻓﺮﺍﺋﺾ‬ ‫ّ‬ ‫ﺟﻤﻴﻊ ﺍﻗﺎﻟﻴﻢ ﻭ ُﺑﻠﺪﺍﻥ ﺍﺳﺖ " ‪ ) ٠‬ﺹ ‪ ٣٠١‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬ ‫*********‬

‫ﺹ ‪٦٦‬‬

‫" ﺍﻧﺼﺎﻑ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻻﺷﻴﺎء ِ ِ‬ ‫ﻻ‬ ‫ﻋﻨﺪﻯ ْ ِ ْ َ ُ‬ ‫ﭐﻻﻧﺼﺎﻑ َ‬ ‫ﺍﺣﺐ َ ْ َ‬ ‫‪ " -١‬ﻳﺎ ْ َ‬ ‫ﭐﻟﺮﻭﺡ َ َ ‪‬‬ ‫ﭐﺑﻦ ‪ِ ‬‬ ‫ْ َ‬ ‫ﻟﺘﮑﻮﻥ‬ ‫ﺗﮑﻦ ِ َ‬ ‫ﺭﺍﻏﺒﴼﻭ َﻻ َ ْ ُ ْ‬ ‫ﻋﻨﻪ ِ ْ‬ ‫ﺍﻥ ُ‬ ‫ﻣﻨﻪ ِ َ ُ ْ َ‬ ‫ﺗﻐﻔﻞ ِ ْ ُ‬ ‫ﺗﺮﻏﺐ َ ْ ُ‬ ‫ﺍﻟﻰ َ ِ َ‬ ‫َْ َ ْ‬ ‫َ ْ ّ‬

‫ﭐﻻﺷﻴﺎ‪‬‬ ‫ﺑﺬﻟﮏ َ ْ‬ ‫ﺗﻮﻓﻖ َ ِ َ‬ ‫ﺍﻥ )*( ُ َ ِ َ‬ ‫ﺍﻧﺖ ُ َ ّ ُ‬ ‫ﺍﻣﻴﻨﴼ َﻭ َ ْ َ‬ ‫ِﻟﻲ َ ِ ْ َ‬ ‫ﺗﺸﺎﻫﺪ ْ َ ْ َ‬

‫ﺑﻌﻴﻦ ِ َ ِ‬ ‫ﺑﻤﻌﺮﻓﺘﮏ َﻻ‬ ‫ﺗﻌﺮﻓﻬﺎ ِ َ ْ ِ َ ِ َ‬ ‫ِ َ ِْ َ‬ ‫ﺑﻌﻴﻨﮏ َﻻ ِ َ ْ ِ‬ ‫ﭐﻟﻌﺒﺎﺩ َﻭ َ ْ ِ َ َ‬

‫ﮐﻴﻒ َ ْ َ ِ‬ ‫ﺍﺣﺪ ِﻓﻰ ْ ِ َ ِ‬ ‫ﺑﻤﻌﺮﻓﺔ َ َ ٍ‬ ‫ِ َ ِْ َِ‬ ‫ﻳﻨﺒﻐﻲ‬ ‫ﻓﮑﺮ ِﻓﻲ َ ِ َ‬ ‫ﭐﻟﺒﻼﺩ َ ‪ْ ‬‬ ‫ﺫﻟﮏ َ ْ َ‬

‫ﻋﻠﻴﮏ َﻭ ِ َ َ ِ‬ ‫ﻣﻦ َ ِ ّ ِ‬ ‫ﻟﮏ‬ ‫َ ْ‬ ‫ﺍﻥ ُ ْ َ‬ ‫ﻋﻨﺎﻳﺘﻲ َ َ‬ ‫ﻋﻄﻴﺘﻲ َ َ ْ َ‬ ‫ﺗﮑﻮﻥ ‪َ ِ َ .‬‬ ‫ﺫﻟﮏ ِ ْ‬

‫ﻋﻴﻨﻴﮏ " ‪ ) .‬ﻗﻄﻌﮥ ﺩﻭﻡ ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﮥ ﻋﺮﺑﻰ ‪(*) -‬ﻭ ﻳﺎ‬ ‫ﺍﻣﺎﻡ َ ْ َ ْ َ‬ ‫َ ْ َُْ‬ ‫ﻓﭑﺟﻌﻠﻪ َ َ َ‬

‫ﺍﻥ ُ َ ِ ِ‬ ‫ﺗﻌﺮﻓﻬﺎ" ﻭﻟﻰ ﭼﻮﻥ ﺩﺭ ﺗﺮﺟﻤﮥ ﻣﺒﺎﺭﮎ ﻣﻌﻨﺎﻯ‬ ‫" ِ ْ‬ ‫ﺗﺸﺎﻫﺪ ْ َ‬ ‫ﺍﻻﺷﻴﺎ‪َ ... ‬ﻭ َ ْ َ ْ َ‬

‫ﺍﺫ"‬ ‫ﺍﻥ "‬ ‫ﺗﻔﺴﻴﺮﻳﻪ ﻭ ﻳﺎ ﺑﻤﻌﻨﺎﻯ " ِ ْ‬ ‫ﺮﻃﻴﻪ ﻧﻴﺎﻣﺪﻩ ﻟﺬﺍ ِﺍﻋﺮﺍﺏ ﻣﺘﻦ ﺍﺧﺘﻴﺎﺭ ﺷﺪ ﻭ َ ْ‬ ‫ّ‬ ‫ﺷ ّ‬

‫ﺗﻠﻘﻰ ﮔﺮﺩﻳﺪ ( ‪.‬‬ ‫ّ‬

‫ﺭﺃﺱ ُ ‪‬‬ ‫ﺧﺮﻭﺝ‬ ‫ﻫﻮ ْ ِ ْ َ ُ‬ ‫ﺫﮐﺮﻧﺎﻩ َ َ‬ ‫ﻫﻮ ُ ُ ُ‬ ‫ﮐﻞ َﻣﺎ َ َ ْ َ ُ‬ ‫‪ُ َ "-٢‬‬ ‫ﭐﻻﻧﺼﺎﻑ َﻭ ُ َ‬ ‫ﻟﮏ ُ َ‬

‫ﭐﻟﻮﻫﻢ َﻭ ‪ِ ْ ِ ْ ‬‬ ‫َِْْ‬ ‫ﻣﻈﺎﻫﺮ‬ ‫ﭐﻟﺘﻔﺮﺱ ِﻓﻲ َ َ ِ ِ‬ ‫ﭐﻟﻌﺒﺪ َ ِ‬ ‫ﭐﻟﺘﻘﻠﻴﺪ َﻭ ّ َ ‪ُ ‬‬ ‫ﻋﻦ ْ َ ْ ِ‬

‫ﭐﻟﻤﺸﺎﻫﺪﺓ ِﻓﻲ ُ ‪‬‬ ‫ﺑﻨﻈﺮ ﭐ ّ ْ ِ ْ ِ‬ ‫ﭐﻻﻣﻮﺭ‬ ‫ﭐﻟﺼﻨﻊ ِ َ َ ِ‬ ‫ﮐﻞ ْ ُ ُ ْ ِ‬ ‫ﻟﺘﻮﺣﻴﺪ َﻭ ْ ُ َ َ َ ُ‬ ‫‪ِْ ‬‬

‫ﺑﭑﻟﺒﺼﺮ ْ َ ِ ْ ِ‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ‬ ‫ﺍﻟﻤﻘﺮﺑﻴﻦ (‬ ‫ﮐﻞ ﺍﻟﺨﻴﺮ ‪ّ ،‬‬ ‫َْ َ ِ‬ ‫ﭐﻟﺤﺪﻳﺪ " ﺁﺧﺮ ﻟﻮﺡ ﺍﺻﻞ ّ‬ ‫ّ‬ ‫ﺍﻧﺴﺎﻧﻴﺖ ﺍﻧﺼﺎﻑ ﺍﺳﺖ ﻭ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﻣﻨﻮﻁ‬ ‫ﺍﻭﻝ‬ ‫‪ " - ٣‬ﺍﻯ ﻋﻠﻰ ﺑﮕﻮ‬ ‫ّ‬ ‫ﺑﺎﺣﺒﺎﻯ ﺍﻟﻬﻰ ﮐﻪ ّ‬ ‫ّ‬

‫ﻟﻪ "‬ ‫ﻟﻪ َﻻ ِ ْ َ ِ ّ َ‬ ‫ﻣﻦ َﻻ ِ ْ َ َ‬ ‫ﺑﺂﻥ ‪ْ َ ...‬‬ ‫ﺍﻧﺴﺎﻧﻴﺔ َ ُ‬ ‫ﺍﻧﺼﺎﻑ َ ُ‬ ‫) ﺹ ‪ ٢٩٣‬ﻣﺠﻤﻮﻋﻪ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬

‫ﺣﻖ‬ ‫ﻟﻌﻤﺮﭐ‪ ِ‬ﮐﻠﻤﮥ ﺍﻧﺼﺎﻑ ﺑﻤﺜﺎﺑﮥ ﺁﻓﺘﺎﺏ ﺭﻭﺷﻦ ﻭ ﻣﻨﻴﺮ ﺍﺳﺖ ‪ .‬ﺍﺯ ّ‬ ‫‪ُ ْ َ َ "-٤‬‬ ‫ﻣﻨﻮﺭ ﻓﺮﻣﺎﻳﺪ " ‪ ) .‬ﺹ ‪ ٣٠‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬ ‫ﻣﻴﻄﻠﺒﻴﻢ ّ‬ ‫ﮐﻞ ﺭﺍ ﺑﺎﻧﻮﺍﺭﺵ ّ‬

‫ﺹ ‪٦٧‬‬

‫‪ " - ٥‬ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﺩﻭ ﺣﺎﺭﺳﻨﺪ ﺍﺯ ﺑﺮﺍﻯ ﺣﻔﻆ ﻋﺒﺎﺩ ﻭ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﮐﻠﻤﺎﺕ ﻣﺤﮑﻤﮥ ﻣﺒﺎﺭﮐﻪ‬

‫ﻋﻠﺖ ﺻﻼﺡ ﻋﺎﻟﻢ ﻭ ﺣﻔﻆ ﺍﻣﻢ ﺍﺳﺖ ﻇﺎﻫﺮ ﮔﺮﺩﺩ " ‪ ) ٠‬ﺹ ‪ ٥٩‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬ ‫ﮐﻪ ّ‬

‫‪" - ٦‬ﺛﻤﺮ ﺳﺪﺭﮤﺍﻧﺴﺎﻧﻰ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﺑﻮﺩﻩ ﺍﮔﺮ ﺩﺍﺭﺍﻯ ﺍﻳﻦ ﺛﻤﺮ ﻧﺒﺎﺷﺪ ﻻﻳﻖ ﻧﺎﺭﺍﺳﺖ " ‪.‬‬

‫) ﺹ ‪٢١٢‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫‪ " - ٦‬ﺛﻤﺮ ﺳﺪﺭﮤﺍﻧﺴﺎﻧﻰ ﻋﺪﻝ ﻭﺍﻧﺼﺎﻑ ﺑﻮﺩﻩ ﺍﮔﺮ ﺩﺍﺭﺍﻯ ﺍﻳﻦ ﺛﻤﺮ ﻧﺒﺎﺷﺪ ﻻﻳﻖ ﻧﺎﺭ ﺍﺳﺖ" ‪.‬‬

‫) ﺹ ‪٢١٢‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﻣﺰﻳﻦ ﻣﻴﺸﺪﻧﺪ ﺍﺯ ﻋﺮﻓﺎﻥ ﺍﺳﻢ ﺍﻋﻈﻢ ﻭ ﻣﺎﻟﮏ‬ ‫‪ " - ٧‬ﺍﮔﺮ ﺟﻤﻴﻊ ﺧﻠﻖ ﻋﺎﻟﻢ ﺑﻄﺮﺍﺯ ﺍﻧﺼﺎﻑ ّ‬ ‫ِﻗﺪﻡ ﻣﺤﺮﻭﻡ ﻧﻤﻰ ﮔﺸﺘﻨﺪ " ) ﺹ ‪١١٢‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﻣﺘﻤﺴﮏ ﺷﻮﺩ ﺍﺯ ﻫﻴﭻ ﺍﻣﺮﻯ ﻣﺤﺘﺠﺐ ﻧﻤﻰ ﻣﺎﻧﺪ " ‪٠‬‬ ‫‪ "- ٨‬ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﺑﺤﺒﻞ ﺍﻧﺼﺎﻑ‬ ‫ّ‬ ‫) ﺹ ‪ ١١٣‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫‪ " - ٩‬ﺩﺭ ﺟﻤﻴﻊ ﺍﺣﻮﺍﻝ ﺑﻌﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﻧﺎﻇﺮ ﺑﺎﺷﻴﺪ " ‪.‬‬

‫) ﺩﺭ ﻃﺮﺍﺯ ﺳﻮﻡ ﺍﺯ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻃﺮﺍﺯﺍﺕ (‬

‫ﻭﺻﻴﺖ ﻣﻴﻨﻤﺎﺋﻴﻢ ﺩﺭ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﺑﻌﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ‪ .‬ﺍﻳﻦ ﺩﻭ ﻫﺎﺩﻯ ﻧﻔﻮﺳﻨﺪ ﻭ‬ ‫‪ " - ١٠‬ﺗﺮﺍ‬ ‫ّ‬

‫ﺣﺎﻓﻆ ﻭﺟﻮﺩ " ‪ ) ٠‬ﺹ ‪١١٣‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬ ‫*****‬

‫ﺹ ‪٦٨‬‬

‫" ﺍﻧﻘﻄﺎﻉ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ِ‬ ‫ﻓﻮﻕ‬ ‫ﭐﻻﻧﻘﻄﺎﻉ َ ْ َ‬ ‫ﺛﻢ ِ ْ ُ ْ‬ ‫ﻋﻨﺪﮐﻢ ُ ‪‬‬ ‫ﺩﻋﻮﺍ َﻣﺎ ِ ْ َ ُ ْ‬ ‫" َ َْ‬ ‫ﺑﻘﻮﺍﺩﻡ ْ ْ ِ َ ِ‬ ‫ﻃﻴﺮﻭﺍ ِ َ َ ِ ِ‬

‫ﻳﺄﻣﺮﮐﻢ َ ِ ُ ِ‬ ‫ِ‬ ‫ﭐﻻﺧﺘﺮﺍﻉ ّ ِ‬ ‫ﭐﻟﺬﻱ‬ ‫ﭐﻻﺑﺪﺍﻉ َ َ ِ َ‬ ‫ﮐﺬﻟﮏ َ ُ ُ ُ ْ‬ ‫ﻣﺎﻟﮏ ْ ْ ِ َ ِ‬ ‫ْ َْ ِ‬ ‫ﺑﺤﺮﮐﺔ َ َ ِ ِ‬ ‫ِ َ َ َِ‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ " ‪( K ٥٤ ) .‬‬ ‫ﻗﻠﺐ ْ َ َ ِ ُ َ‬ ‫ﻗﻠﻤﻪ َ ّ َ‬

‫ﻭ ﺩﺭ ﺁﻏﺎﺯ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻟﻤﺬﮐﻮﺭ ِﻓﻰ َ َ ِ‬ ‫ِ‬ ‫ﺑﻴﺎﻥ‬ ‫ﺍﻟﺒﺎﺏ ْ َ ْ ُ ْ ُ‬ ‫ﺑﺴﻤﺮ ‪َ ‬‬ ‫" ِ ِ َ‬ ‫ﭐﻟﻌﻠﻴﭑﻻﻋﻠﻰ َ ْ َ ُ‬ ‫ﺑﻨﺎ ْ َ ّ َ ْ َ ٰ‬ ‫ﺑﺤﺮ ْ ِ ْ َ ِ‬ ‫ﻳﺼﻠﻮﺍ ِ َﺍﻟﻰ َ ِ‬ ‫ﭐﻟﻌﺮﻓﺎﻥ ِ ّﺍﻻ ِﺑﭑ‬ ‫ﺷﺎﻃﺊ َ ُ ِ‬ ‫ِ ّ‬ ‫ﭐﻟﻌﺒﺎﺩ َﻟﻦ َ ِ ْ‬ ‫ﺍﻥ ْ ِ َ َ‬ ‫ٰ‬ ‫ﻣﻦ ِﻓﻰ ّ َ ِ‬ ‫ﻻﻧﻘﻄﺎ ِﻉ ِ ّ ِ‬ ‫ﭐﻻﻻﺭﺽ‬ ‫ِْ ِْ َ‬ ‫ﻋﻦ ُ ّ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ ْ َ ْ ِ‬ ‫ﮐﻞ َ ْ‬ ‫ﭐﻟﺼﺮﻑ َ ْ‬ ‫ﺗﺼﻠﻦ ِ َﺍﻟﻰ‬ ‫ﭐﻻﺭﺽ ِ َ ّ‬ ‫ﺍﻧﻔﺴﮑﻢ َﻳﺎ َ ْ َ‬ ‫ﺍﻫﻞ ْ َ ُ ِ‬ ‫ﻟﻌﻞ َ ِ ُ ّ‬ ‫ﻗﺪﺳﻮﺍ َ ْ ُ َ ُ ْ‬ ‫َ ‪ْ ُ ‬‬

‫ﺗﺪﺧﻠﻦ ِﻓﻲ ُ ِ ٍ‬ ‫ﭐﻟﻤﻘﺎﻡ ّْ ِ‬ ‫ﺳﺮﺍﺩﻕ‬ ‫ﻗﺪﺭ ﭐ‪ُ َ ُ‬‬ ‫ﻟﮑﻢ َﻭ َ ْ ُ ُ ‪‬‬ ‫ﭐﻟﺬﻱ َ ‪َ ‬‬ ‫َْ َ ِ‬

‫ﺳﻤﺎء ْ َ َ ِ‬ ‫ﻣﺮﻓﻮﻋﴼ"‬ ‫ﭐﻟﺒﻴﺎﻥ َ ُ ْ َ‬ ‫َ َ​َُ‬ ‫ﺟﻌﻠﻪ ﭐ‪ِ ُ‬ﻓﻲ َ َ‬ ‫ﻟﺪﻡ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺍ ّ‬

‫ﺛﻢ‬ ‫ﺛﻢ ْ َ ْ‬ ‫ﻓﻴﻬﺎ ُ ّ‬ ‫ﭐﻧﻘﻄﻊ َ ّ‬ ‫ﻻﻫﻠﻬﺎ ُ ‪‬‬ ‫ﺧﻠﻖ ِ ْ َ‬ ‫ﻋﻤﺎ ُ ِ َ‬ ‫ﭐﻟﺪﻧﻴﺎ ِ َ ْ ِ َ‬ ‫ﺩﻉ ‪َ ‬‬ ‫‪ِ َ "-٣‬‬

‫ﺭﺑﮏ ْ َ ّ ِ‬ ‫ﺗﻮﺟﻪ ِ َ ْ ِ‬ ‫ﭐﻟﻘﺪﻳﻢ " ‪٠‬‬ ‫ﺑﻮﺟﻪ َ ّ َ‬ ‫َ​َ ّ ُ‬ ‫ﭐﻟﻤﻨﺎﻥ ْ َ ِ ْ ِ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ٦٦‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺳﺠﻦ ْ ٓ َ ِ‬ ‫ﺛﻢ‬ ‫ﺩﻉ ْ‬ ‫ﻤﻠﮏ ِ ِ ِ‬ ‫ﭐﻟ ُ ْ َ‬ ‫ﻋﻦ ِ ْ ِ‬ ‫ﭐﻻﻣﺎﻝ ُ ‪‬‬ ‫ﭐﺧﺮﺝ َ ْ‬ ‫ﻟﻄﺎﻟﺒﻪ ُ ‪‬‬ ‫ﺛﻢ ْ ُ‬ ‫‪ِ َ "-٤‬‬

‫ﮐﻨﻮﺯ ّ ٰ َ ِ‬ ‫ﭐﻻﺭﺽ‬ ‫ﻋﻦ ُ ُ ْ ِ‬ ‫ِْ ْ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ ْ َ ْ ِ‬ ‫ﭐﻗﻨﻊ ِ ُ ‪ِ ‬‬ ‫ﺍﻧﻪ َ ْ ٌ‬ ‫ﺧﻴﺮ َ ْ‬ ‫ﺑﺤﺒﻰ َﻭ ِ ّ ُ‬ ‫ﻋﻦ ُ ‪‬‬ ‫ﻳﮑﻮﻥ " ‪.‬‬ ‫ﮐﺎﻥ َﻭ َﻣﺎ َ ُ ْ ُ‬ ‫ﮐﻞ َﻣﺎ َ َ‬ ‫َﻭ َ ْ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ٧٠‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺹ ‪٦٩‬‬

‫ﻧﻔﺲ‬ ‫ﺷﻤﺲ ِ َ‬ ‫ﻣﻦ ُ ُ ِ‬ ‫‪ُ َ ِْ ِ َ "-٥‬‬ ‫ﺳﻤﺎء َ ْ ٍ‬ ‫ﺍﻻﻧﻘﻄﺎﻉ َ ْ ٌ‬ ‫ﺍﺷﺮﻗﺖ ِ ْ‬ ‫ﺍﺫﺍ َ ْ َ َ ْ‬ ‫ﺍﻓﻖ َ َ‬

‫ﻣﺎﻟﮏ‬ ‫ﻳﺨﺒﺮﮐﻢ َ ِ ُ‬ ‫َْ َ ِ ُ‬ ‫ﭐﻟﻬﻮﻯ َ َ ِ َ‬ ‫ﻧﺎﺭ َ ْ ِ ْ ِ‬ ‫ﮐﺬﻟﮏ ُ ِ ُ ُ ْ‬ ‫ﻓﻴﻬﺎ َ ُ‬ ‫ﺗﻨﺨﻤﺪ ِ ْ َ‬ ‫ﺍﻟﺤﺮﺹ َﻭ َ َ ٰ‬ ‫ﺑﺼﺮﻩ‬ ‫ﭐﻟﻌﺎﺭﻓﻴﻦ ِ ّ‬ ‫ﺍﻟﻮﺭﻯ َ ْ‬ ‫ﻓﺘﺢ َ َ ُ ُ‬ ‫ﺍﻥ َ ْ ُ‬ ‫ﺍﻟﺬﻯ ُ َ‬ ‫ﻣﻦ ْ ِ ِ ْ َ‬ ‫ﺍﻧﺘﻢ ِ َ‬ ‫َْ​َ ٰ‬ ‫ﺍﻥ ‪ْ ِ ‬‬ ‫ﻻﻣﮑﺎﻥ َﻭ َﻣﺎ ِ ُ ِ‬ ‫ﻋﻦ ﭐ ِ ْ َ ِ‬ ‫ﺑﻨﻮﺭ ْ ِ ْ َ ِ‬ ‫ﻣﻦ‬ ‫ُِ ِ‬ ‫ﭐﻟﻌﺮﻓﺎﻥ َ ْ َ ِ ُ‬ ‫ﻳﻨﻘﻄﻊ َ ِ‬ ‫ﻓﻴﻪ ِ َ‬

‫ﺗﻨﻮﺭ ِ َ ْ ِ ِ‬ ‫َ ُ ِ‬ ‫ﺍﻧﻪ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﭐﻻﻧﻘﻄﺎﻉ ِ ّ ُ‬ ‫ﻟﻤﻦ َ َ ّ َ‬ ‫ﺑﺎﻧﻮﺍﺭ ْ ْ ِ َ ِ‬ ‫ﭐﻻﮐﻮﺍﻥ ‪ٰ َ ْ ُ ...‬‬

‫ﺍﻫﻞ َ ِ َ ِ‬ ‫ﭐﻟﺤﻤﺮﺍء ) ﺹ ‪ ٣٩٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﻣﻦ َ ْ ِ‬ ‫ِ ْ‬ ‫ﺳﻔﻴﻨﺔ ْ َ ْ َ‬

‫ﭐﻟﺤﺐ‬ ‫ﻗﻞ ِ ‪‬‬ ‫‪ْ ُ "-٦‬‬ ‫ﺍﺑﺤﺮ ْ ُ ‪‬‬ ‫ﺗﻤﻮﺟﺖ ِﻓﻲ ُ ُ ِ ِ ْ‬ ‫ﭐﻟﺬﻳﻦ َ َ ‪ْ َ ‬‬ ‫ﻗﻠﻮﺑﻬﻢ َ ْ ُ ُ‬ ‫ﺍﻥ ‪َ ْ ِ ‬‬

‫ﺑﺬﮐﺮ ْ ُ ْ ِ ِ‬ ‫ﺍﺑﺤﺮ‬ ‫ﻳﺸﺘ ِ ُ‬ ‫ﮐﺎﻧﻮﺍ ِﻓﻲ َ ُ ِ‬ ‫ﻐﻠﻮﺍ ِ ِ ْ ِ‬ ‫ُ َ‪َ ‬‬ ‫ﺍﻭﻟ‪‬ﮏ َ ْ‬ ‫ﭐﻟﻤﻤﮑﻨﺎﺕ َﻭ َ ُ‬ ‫ﻟﻦ َ ْ َ‬

‫ِ‬ ‫ﻏﺮﻳﻘﺎ" ‪٠‬‬ ‫ﭐﻻﻧﻘﻄﺎﻉ َ ْ‬ ‫ِْ َ ِ‬ ‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺍﻟﺒﻴﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫) ﺹ ‪ ٦٧‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺑﺄﺱ َ َ ْ ِ‬ ‫ﻳﻤﻨﻌﻪ‬ ‫ﭐﻟﺬﻱ َﻟﻦ‬ ‫ﻋﻠﻴﻪ‬ ‫ﺍﻥ ‪‬‬ ‫‪ ِ "-٧‬‬ ‫َ‬ ‫ﺷﻲ َﻋﻦ ﭐ‪ٰ ِ‬ﻻ َ َ‬ ‫ْ َ َْ ُ َ ٌ‬

‫ﺧﻠﻖ‬ ‫ﭐﻻﺭﺽ َﻭ ْ َ ِ ِ‬ ‫ﺑﺤﻠﻞ ْ َ ْ ِ‬ ‫ﻧﻔﺴﻪ ِ ُ َ ِ‬ ‫ﻳﺰﻳﻦ َ ْ َ ُ‬ ‫ﻟﻮ ُ ِ ‪ُ ‬‬ ‫َُ‬ ‫ﺯﻳﻨﺘﻬﺎ َﻭ َﻣﺎ ُ ِ َ‬

‫ﮐﻞ َﻣﺎ ِﻓﻰ ّ ٰ َ ِ‬ ‫ﭐﻻﺭﺽ‬ ‫ﺧﻠﻖ ُ ‪‬‬ ‫ﻓﻴﻬﺎ ِ َ ‪‬‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ ْ َ ْ ِ‬ ‫ﻻﻥﭐ‪َ َ َ َ‬‬ ‫َِْ‬

‫ِ​ِ َ ِ ِ‬ ‫ﭐﻟﻤﻮﺣﺪﻳﻦ "‬ ‫ﻟﻌﺒﺎﺩﻩ ْ ُ َ ‪َ ْ ‬‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ١١٣‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺍﺻﻞ ُ ‪‬‬ ‫ﺍﻟﺨﻴﺮ ( ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﮐﻞ ْ َ ُ ِ‬ ‫ﻭ ﺩﺭ ﻟﻮﺡ ﺭﺅﻭﺱ ) َ ْ ُ‬

‫ﻫﻮ ْ َ ‪ِ ُ ‬‬ ‫ﺭﺃﺱ ِ ِ‬ ‫ﭐﻟﻮﺭﻭﺩ‬ ‫ﺍﻟﻰ َ ْ ِ‬ ‫ﺷﻄﺮ ﭐ‪َ ِ‬ﻭ ْ ُ ُ ُ‬ ‫‪ُ "-٨‬‬ ‫ﭐﻻﻧﻘﻄﺎﻉ ُ َ‬ ‫ﭐﻟﺘﻮﺟﻪ ٰ‬

‫ﺑﻴﻦ َ ْ ِ‬ ‫ﭐﻟﻨﻈﺮ ِ َ ْ ِ‬ ‫َ َ ِْ‬ ‫ﻳﺪﻳﻪ " ) ﺹ ‪ ٩٣‬ﻣﺠﻤﻮﻋﻪ‬ ‫ﺍﻟﻴﻪ َﻭ ّ َ ُ‬ ‫ﻋﻠﻴﻪ َﻭ ّ َ ُ‬ ‫ﭐﻟﺸﻬﺎﺩﺓ َ َ‬

‫ﺍﺑﻬﻰ (‬ ‫ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬

‫ﺍﻧﺲ ُ ْ ِ‬ ‫ﻣﻦ‬ ‫ﺑﺮﻭﺣﻲ َ َ‬ ‫ﺁﻧﺲ ِ ُ ْ ِ‬ ‫ﭐﺑﻦ ‪ِ ْ ‬‬ ‫ﻫﺬﺍ ِ ْ‬ ‫ﺩﻭﻧﻲ َﻭ ِ ْ‬ ‫ﭐﻟﻨﻮﺭ ِ ْ َ‬ ‫‪َ " - ٩‬ﻳﺎ َ‬ ‫ﻓﺎﻗﺒْﻞ ِ َ ْ ِ‬ ‫ﺍﻟﻴﻪ " ‪ ) ٠‬ﻕ ‪ ١٦‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫ﺍﻣﺮﻱ َ ْ ِ‬ ‫ﺟﻮﻫﺮ َ ْ ِ‬ ‫ْ َِ‬

‫‪ " - ١٠‬ﺍﻯ ﭘﺴﺮ ﺗﺮﺍﺏ ﮐﻮﺭ ﺷﻮ ﺗﺎ ﺟﻤﺎﻟﻢ ﺑﻴﻨﻰ ﻭ َﮐﺮ ﺷﻮ ﺗﺎ ﻟﺤﻦ ﻭ ﺻﻮﺕ ﻣﻠﻴﺤﻢ ﺭﺍ ﺷﻨﻮﻯ ﻭ‬

‫ﺟﺎﻫﻞ ﺷﻮ ﺗﺎ ﺍﺯ ﻋﻠﻤﻢ ﻧﺼﻴﺐ ﺑﺮﻯ ﻭ‬ ‫‪٧٠‬‬

‫ﻓﻘﻴﺮ ﺷﻮ ﺗﺎ ﺍﺯ ﺑﺤﺮ ﻏﻨﺎﻯ ﻻ ﻳﺰﺍﻟﻢ ﻗﺴﻤﺖ ﺑﻴﺰﻭﺍﻝ ﺑﺮﺩﺍﺭﻯ ‪ .‬ﮐﻮﺭ ﺷﻮ ﻳﻌﻨﻰ ﺍﺯ ﻣﺸﺎﻫﺪﮤ‬

‫ﻏﻴﺮ ﺟﻤﺎﻝ ﻣﻦ ﻭ ﮐﺮ ﺷﻮ ﻳﻌﻨﻰ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﮐﻼﻡ ﻏﻴﺮ ﻣﻦ ﻭ ﺟﺎﻫﻞ ﺷﻮ ﻳﻌﻨﻰ ﺍﺯ ﺳﻮﺍﻯ ﻋﻠﻢ ﻣﻦ‬ ‫ﻃﻴﺐ ﻭ ﮔﻮﺵ ﻟﻄﻴﻒ ﺑﺴﺎﺣﺖ ﻗﺪﺳﻢ ﺩﺭ ﺁﺋﻰ " ‪٠‬‬ ‫ﺗﺎ ﺑﺎ ﭼﺸﻢ ﭘﺎﮎ ﻭ ﺩﻝ ّ‬ ‫) ﻕ ‪ ١١‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺗﺄﻣﻞ ﺍﺧﺘﻴﺎﺭ ﮐﻦ ﻫﺮﮔﺰ ﺷﻨﻴﺪﻩﺍﻯ ﮐﻪ ﻳﺎﺭ ﻭ ﺍﻏﻴﺎﺭ ﺩﺭ‬ ‫‪ " - ١١‬ﺍﻯ ﺩﻭﺳﺖ ﻟﺴﺎﻧﻰ ﻣﻦ ﻗﺪﺭﻯ ّ‬

‫ﻗﻠﺒﻰ ﺑﮕﻨﺠﺪ ﭘﺲ ﺍﻏﻴﺎﺭ ﺭﺍ ﺑﺮﺍﻥ ﺗﺎ ﺟﺎﻧﺎﻥ ﺑﻤﻨﺰﻝ ﺧﻮﺩ ﺩﺭ ﺁﻳﺪ "‬

‫) ﻕ ‪ ٢٦‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " - ١٢‬ﺍﻯ ﭘﺴﺮ ﺍﺭﺽ ﺍﮔﺮ ﻣﺮﺍ ﺧﻮﺍﻫﻰ ﺟﺰ ﻣﺮﺍ ﻣﺨﻮﺍﻩ ﻭ ﺍﮔﺮ ﺍﺭﺍﺩﮤ ﺟﻤﺎﻟﻢ ﺩﺍﺭﻯ ﭼﺸﻢ ﺍﺯ‬

‫ﻏﻴﺮ ﻣﻦ ﭼﻮﻥ ﺁﺏ ﻭ ﺁﺗﺶ ﺩﺭ ﻳﮏ ﺩﻝ ﻭ ﻗﻠﺐ ﻧﮕﻨﺠﺪ "‬ ‫ﻋﺎﻟﻤﻴﺎﻥ ﺑﺮﺩﺍﺭ ﺯﻳﺮﺍ ﮐﻪ ﺍﺭﺍﺩﮤ ﻣﻦ ﻭ ِ‬

‫‪٠‬‬

‫)ﻕ ‪ ٣١‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " - ١٣‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻧﻘﻄﺎﻉ ‪ ،‬ﺍﻧﻘﻄﺎﻉ ﻧﻔﺲ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﺍ‪ ‬ﺍﺳﺖ ﻳﻌﻨﻰ ﺍﺭﺗﻘﺎء ﺑﻤﻘﺎﻣﻰ‬

‫ﺳﻤﻮﺍﺕ ﻭ ﺍﺭﺽ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﺍﻭ ﺭﺍ‬ ‫ﺟﻮﻳﺪ ﮐﻪ ﻫﻴﭻ ﺷﻲء ﺍﺯ ﺍﺷﻴﺎء ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﻣﺎ ﺑﻴﻦ ٰ‬

‫ﺣﺐ ﺍﻟﻬﻰ ﻭ ﺍﺷﺘﻐﺎﻝ ﺑﺬﮐﺮ‬ ‫ﺣﺐ ﺷﻰء ﻭ ﺍﺷﺘﻐﺎﻝ ﺑﺂﻥ ﺍﻭ ﺭﺍ ﺍﺯ‬ ‫ﺣﻖ ﻣﻨﻊ ﻧﻨﻤﺎﻳﺪ ﻳﻌﻨﻰ‬ ‫ﺍﺯ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻭ ﻣﺤﺠﻮﺏ ﻧﻨﻤﺎﻳﺪ " ‪٠‬‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫) ﺹ ‪ ٣٤٩‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫‪ " - ١٤‬ﺑﺎﺭﻯ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻧﻘﻄﺎﻉ ﺍﺳﺮﺍﻑ ﻭ ﺍﺗﻼﻑ ﺍﻣﻮﺍﻝ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﺑﻠﮑﻪ‬

‫ﺗﻮﺳﻞ ﺑﺎﻭ ﺑﻮﺩﻩ ﻭ ﺍﻳﻦ ﺭﺗﺒﻪ ﺑﻬﺮ ﻗﺴﻢ ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺍﺯ ﻫﺮ ﺷﻴﺌﻰ‬ ‫ﺗﻮﺟﻪ ﺍﻟﻰ ﺍ‪ ‬ﻭ ّ‬ ‫ّ‬ ‫ﻇﺎﻫﺮ ﻭ ﻣﺸﻬﻮﺩ ﮔﺮﺩﺩ ﺍﻭﺳﺖ ﺍﻧﻘﻄﺎﻉ ﻭ ﻣﺒﺪﺃ ﻭ ﻣﻨﺘﻬﺎﻯ ﺁﻥ "‬

‫‪٧١‬‬

‫‪َ " - ١٥‬ﻳﺎ َ ِ‬ ‫ﻟﺴﺎﻧﮏ ﺍﻧﻘﻄﺎﻉ‬ ‫ﻧﻄﻖ ِ ِﺑﻪ ِ َ ُ َ‬ ‫ﻋﻠﻰ َ َ ْ َ‬ ‫ﻧﻌﻢ َﻣﺎ َ َ َ‬ ‫ﺑﻬﺎﺋﻰ ِ ْ َ‬ ‫ﻋﻠﻴﮏ َ َ‬

‫ﺍﻋﻠﻰ ﺟﺎﺭﻯ ﻭ‬ ‫ﻣﺆﺛﺮ ﻭ ﺟﺎﺫﺏ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺍﮐﺜﺮﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺫﮐﺮ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﺯ ﻗﻠﻢ‬ ‫ﺑﻨﻔﺴﻪ ّ‬ ‫ٰ‬

‫ﺍﻭﻝ ﺍﺯ ﺑﺮﺍﻯ ُﺑﺮء ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﻣﺮﺍﺽ ﻭ ﻋﻠﻞ ﻃﻮﺑﻰ ِ َ ْ ِ‬ ‫ﻟﻌﺒﺪ‬ ‫ﻧﺎﺯﻝ ‪ .‬ﺍﻭﺳﺖ ﻃﺮﺍﺯ ّ‬ ‫ٰ‬

‫ﺭﺏ‬ ‫َ​َ ‪َ ‬‬ ‫ﮐﺘﺎﺏ ﭐ‪ َ ِ‬‬ ‫ﭐﻟﻨﺎﺻﺮﻳﻦ ِﻓﻲ ِ َ ِ‬ ‫ﺗﻤﺴﮏ ِ ِﺑﻪ ِ ‪ُ ‬‬ ‫ﻣﻦ ّ ِ َ‬ ‫ﺍﻧﻪ ِ َ‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ " ‪٠‬‬ ‫َْ َِ َ‬

‫ﻣﻼ ﻋﻠﻰ ﺑﺠﺴﺘﺎﻧﻰ ‪ ٣٩٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫) ﻟﻮﺡ ﺧﻄﺎﺏ ﺑﺠﻨﺎﺏ ّ‬

‫ﻋﻠﻮ ﺁﻥ‬ ‫ﺑﻌﺰﺕ ﺩﻧﻴﺎ ﻣﺴﺮﻭﺭﻧﺪ ﻭ ﺑﻪ ّ‬ ‫‪ " - ١٦‬ﺍﻳﻨﮑﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻴﻨﻤﺎﺋﻰ ﮐﻪ ﺑﻌﻀﻰ ﺍﺯ ﻧﺎﺱ ّ‬ ‫ﻣﻐﺮﻭﺭ ﺍﻳﻦ ﺍﺯ ﻏﻔﻠﺖ ﺁﻥ ﻧﻔﻮﺱ ﺍﺳﺖ " ‪.‬‬

‫) ﻟﻮﺡ ﺳﻠﻤﺎﻥ ‪ -‬ﺹ ‪ ١٢٥‬ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﻓﻀﻪ ﻣﺮﻭﺭ ﻧﻤﺎﻳﺪ ﭼﺸﻢ‬ ‫‪ " - ١٧‬ﺧﺎﺩﻡ ﺍﻣﺮ ﺍﻣﺮﻭﺯ ﮐﺴﻰ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺑﺮ ﻣﺪﺍﺋﻦ ﺫﻫﺐ ﻭ ّ‬

‫ﻣﻘﺪﺱ ﺑﺎﺷﺪ ﺍﺯ ﺁﻧﭽﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻴﺸﻮﺩ ﻳﻌﻨﻰ ﺍﺯ ﺯﺧﺎﺭﻑ ﻭ ﺁﻻء ﺩﻧﻴﺎ‬ ‫ﻧﮕﺸﺎﻳﺪ ﻭ ﻗﻠﺒﺶ ﭘﺎﮎ ﻭ ّ‬

‫‪ ) "...‬ﺹ ‪ ٥١‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬

‫ﻓﻀﻪ ﺷﻮﺩ ﻧﻔﺴﻰ ﮐﻪ ﻓﻰ‬ ‫‪ " - ١٨‬ﻗﺴﻢ ﺑﺂﻓﺘﺎﺏ ﺍﻓﻖ ﺗﻘﺪﻳﺲ ﮐﻪ ﺍﮔﺮ ﺟﻤﻴﻊ َ‬ ‫ﻋﺎﻟﻢ ﺍﺯ ﺫﻫﺐ ﻭ ّ‬

‫ﺗﻮﺟﻪ ﻧﻨﻤﺎﻳﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﺎﺧﺬ ﺁﻥ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﺑﻤﻠﮑﻮﺕ ﺍﻳﻤﺎﻥ ﺍﺭﺗﻘﺎء ﺟﺴﺘﻪ ﺍﺑﺪﴽ ﺑﻪ ﺁﻥ ّ‬ ‫"‪.‬‬

‫) ﺹ ‪ ٨‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫ﻣﺤﺒﺖ ﺑﻴﺎﺷﺎﻣﺪ ﻭ ﻳﺎ ﺑﺮﺷﺤﻪ ﺍﻯ ﺍﺯ ﺑﺤﺮ ﺍﻧﻘﻄﺎﻉ ﻓﺎﺋﺰ‬ ‫‪ " - ١٩‬ﺍﮔﺮ ﻧﻔﺴﻰ ﻗﻄﺮﻩ ﺍﻯ ﺍﺯ ﺑﺤﺮ‬ ‫ّ‬

‫ﻋﺎﻟﻢ ﺭﺍ ِﺷﺒﻪ ﻳﮏ ﮐﻒ ﺗﺮﺍﺏ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ‬ ‫ﺷﻮﺩ ﺟﻤﻴﻊ َ‬

‫ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺍﺯ ﺳﺒﻴﻞ ﺩﻭﺳﺖ ﻣﻨﻊ ﻧﻨﻤﺎﻳﺪ " ‪٠‬‬

‫) ﺹ ‪ ٢٢٤‬ﺝ ‪ ٧‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ﺹ ‪٧٢‬‬

‫ﻋﻠﺖ ﺍﺭﺗﻘﺎء " ‪٠‬‬ ‫‪ " - ٢٠‬ﺍﻧﻘﻄﺎﻉ ﺳﺒﺐ ﺍﺭﺗﻔﺎﻉ ﺍﺳﺖ ﻭ ﺗﻘﻮﻯ ّ‬

‫) ﺹ ‪ ١١٤‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫ﻣﻘﺪﺱ ﺷﻮﺩ ﻭ ﺍﺯ ﺷﺆﻭﻧﺎﺕ ﺩﻧﻴﺎ ﻓﺎﺭﻍ ‪،‬‬ ‫ﻟﻌﻤﺮﭐ‪ ‬ﻳﮏ ﻗﻠﺐ ﺍﮔﺮ ّ‬ ‫‪ " - ٢١‬ﻳﺎ ﻋﻠﻰ َ َ ْ ُ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺗﻘﻠﻴﺐ ﻧﻤﺎﻳﺪ ﻭ ﺑﻘﻠﺐ ﻭﺟﻮﺩ ﺭﺍﻩ ﻧﻤﺎﻳﺪ " ‪.‬‬ ‫ﺑﻘﻮﺕ‬ ‫ّ‬ ‫ﻗﻠﻮﺏ ﺭﺍ ّ‬

‫ﻣﻼ ﻋﻠﻰ ﺑﺠﺴﺘﺎﻧﻰ ‪ -‬ﺹ ‪ ٣٩٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﺠﻨﺎﺏ ّ‬

‫ﺣﻖ ﻣﻌﺪﻭﻡ ﻧﻤﻮﺩﻩ ﻋﻨﺪﺍ‪ ‬ﺍﺯ‬ ‫‪ْ " - ٢٢‬‬ ‫ﻧﻔﺲ ﻳﮏ ﻣﺆﻣﻦ ﮐﻪ ﺷﺆﻭﻧﺎﺕ ﺧﻮﺩ ﺭﺍﺩﺭ ﺷﺆﻭﻧﺎﺕ ّ‬

‫ﻫﻤﻪ ﺭﻭﻯ ﺯﻣﻴﻦ ﺑﻬﺘﺮ ﻭ ﭘﺴﻨﺪﻳﺪﻩ ﺗﺮ ﺍﺳﺖ "‪٠‬‬

‫) ﺹ ‪ ٣٨٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻣﻘﺮ ﻭ ﻣﻌﺘﺮﻑ ﻭ ﺁﻧﭽﻪ ﻫﻢ‬ ‫ﻣﻊ ﺁﻧﮑﻪ ﺟﻤﻴﻊ َ‬ ‫ﺣﻖ ﺍﺳﺖ ﻭ ّ‬ ‫‪َ َ " - ٢٣‬‬ ‫ﮐﻞ ﻫﻢ ﺑﺎﻳﻦ ّ‬ ‫ﻋﺎﻟﻢ ﺍﺯ ّ‬

‫ﺑﺎﻫﻞ ﺍﺭﺽ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺯ ﺑﺨﺸﺸﻬﺎﻯ ﺑﺤﺮ ﻋﻨﺎﻳﺖ ﺍﻭ ﺑﻮﺩﻩ ﻣﻌﺬﻟﮏ ﺍﮔﺮ ﺍﻣﺮ ﺑﺎﻧﻔﺎﻕ ﻣﺎ ﻋﻨﺪﻫﻢ‬ ‫ﺗﺠﻠﻴﺎﺕ ﺍﻧﻮﺍﺭ ﺷﻤﺲ‬ ‫ﺍﻟﺒﺘﻪ ﺑﻌﻀﻰ ﺭﺍ ﻗﺎﺻﺮ ﻭ‬ ‫ﻣﺘﻮﻗﻒ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﺋﻰ ﻭ ﺑﻌﻀﻰ ﻫﻢ ﺍﺯ ّ‬ ‫ّ‬ ‫ﺷﻮﺩ ّ‬

‫ﻣﺤﺒﺖ ﻭ ﺧﻠﻮﺹ ﻓﻰ ﺳﺒﻴﻞ ﺍ‪ ‬ﺍﻧﻔﺎﻕ ﻧﻤﻮﺩﻧﺪ ﺁﻧﭽﻪ ﺭﺍ‬ ‫ﺍﻧﻘﻄﺎﻉ ﺑﻤﻘﺎﻣﻰ ﻓﺎﺋﺰ ﮐﻪ ﺑﮑﻤﺎﻝ‬ ‫ّ‬ ‫ﻣﺎﻟﮏ ﺑﻮﺩﻧﺪ ‪ ،‬ﺍﻳﻦ ﻫﻢ ﻣﺸﺎﻫﺪﻩ ﺷﺪ " ‪.‬‬

‫) ﺹ ‪ ٧٢‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪١٢١‬ﺑﺪﻳﻊ (‬

‫ﻋﺰ‬ ‫‪ " - ٢٤‬ﺍﻯ ﺍﻫﻞ ﺑﻬﺎ ﻣﻨﻘﻄﻊ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﺍ‪ ‬ﺷﺪﻩ ﺩﺭ ُ ْ‬ ‫ﻓﻠﮏ ﺍ ّ‬ ‫ﺣﺪﻳﻪ ﻭ ﺳﻔﻴﻨﮥ ّ‬

‫ﻓﻠﮏ ‪ ،‬ﻋﻨﺪﺍ‪ ‬ﺍﺯ‬ ‫ﺑﺎﻗﻴﻪ ﺩﺭﺁﺋﻴﺪ ﻭ ﺭﺍﮐﺐ ﺷﻮﻳﺪ ﮐﻪ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ‬ ‫ﺗﻤﺴﮏ ﺟﺴﺖ ﺑﺎﻳﻦ ُ ْ‬ ‫ّ‬

‫ﺗﺨﻠﻒ ﻧﻤﻮﺩ ﺍﺯ ﺍﻫﻞ ﻧﺎﺭ ﻭ ﻫﻼﮎ‬ ‫ﻋﻠﻴﻴﻦ ﻭ ﺭﺿﻮﺍﻥ ﻣﺬﮐﻮﺭ ﻭ ﻫﺮ ﮐﻪ ّ‬ ‫ﺍﻫﻞ ﺍﺛﺒﺎﺕ ﻭ ﻧﺠﺎﺕ ﻭ ّ‬ ‫ﺳﺠﻴﻴﻦ ﻭ ﻫﺎﻭﻳﻪ ﻣﺤﺴﻮﺏ ‪ .‬ﺯﻳﻨﻬﺎﺭ ﺩﻳﻦ‬ ‫ﻭ ّ ّ‬ ‫ﺹ ‪٧٣‬‬

‫ﺍﺣﺪﻳﻪ ﺭﺍ ﺑﺂﻻء ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﻣﺒﺎﺩﻟﻪ ﻧﻨﻤﺎﺋﻴﺪ‬ ‫ﻋﺰ‬ ‫ّ‬ ‫ﺭﺍ ﺑﺪﻳﻨﺎﺭ ﻣﺪﻫﻴﺪ ﻭ ُ‬ ‫ﻳﻮﺳﻒ ّ‬

‫ﺭﺏ ﺍﻻﻳﺠﺎﺩ‬ ‫ﻋﻨﻘﺮﻳﺐ ﺁﻧﭽﻪ ﻣﺸﻬﻮﺩ ﻣﻔﻘﻮﺩ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﭘﺲ ﺑﮑﻤﺎﻝ ﺟﻬﺪ ﻭ ﺍﺟﺘﻬﺎﺩ‬ ‫ّ‬ ‫ﺑﻈﻞ ّ‬ ‫ﻇﻠﺶ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ " ‪٠‬‬ ‫ﺑﺸﺘﺎﺑﻴﺪ ﮐﻪ ﻣﮑﻤﻦ ﺍﻣﻨﻰ ﺟﺰ ّ‬

‫) ﺹ ‪ ٩٥‬ﺝ ‪ ٧‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫‪ " - ٢٥‬ﻧﻴﮑﻮﺳﺖ ﮐﺴﻰ ﮐﻪ ﺍﻣﺮﻭﺯ ﺑﺎ ﺩﻭﺳﺖ ﭘﻴﻮﻧﺪﺩ ﻭ ﺍﺯ ﻫﺮ ﭼﻪ ﺟﺰ ﺍﻭﺳﺖ ﺩﺭ ﺭﻫﺶ ﺑﮕﺬﺭﺩ ﻭ‬

‫ﭼﺸﻢ ﺑﭙﻮﺷﺪ ﺗﺎ ﺟﻬﺎﻥ ﺗﺎﺯﻩ ﺑﻴﻨﺪ ﻭ ﺑﻪ ﻣﻴﻨﻮﻯ ﭘﺎﻳﻨﺪﻩ ﺭﺍﻩ ﻳﺎﺑﺪ " ‪٠‬‬

‫) ﺹ ‪ ٣٥‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‬

‫ﻣﺠﺮﺩ ﮔﺮﺩ ﻗﻤﻴﺺ ﻧﻴﺴﺘﻰ ﺑﭙﻮﺵ‬ ‫‪ " - ١‬ﺍﻯ ﺭﻓﻴﻖ ﺍﺯ ﻫﺮ ﺛﻴﺎﺑﻰ ﺑﺮﻫﻨﻪ ﺷﻮ ﻭ ﺍﺯ ﻫﺮ ﺁﻻﻳﺸﻰ‬ ‫ّ‬

‫ﺣﻖ ﺑﻐﻴﺮ ﺍﺯ ﺭﺿﺎﻳﺶ ﻣﺠﻮ‪.‬‬ ‫ﻭ ﺑﺮ ﺳﺮﻳﺮ‬ ‫ﻣﺤﻮﻳﺖ ﻭ ﻓﻨﺎ ﺟﻠﻮﺱ ﮐﻦ ‪ .‬ﺍﺯ ﺧﺪﺍ ﺟﺰ ﺧﺪﺍ ﻣﻄﻠﺐ ﻭ ﺍﺯ ّ‬ ‫ّ‬

‫ﻇﻞ ﺭﺣﻤﺖ ﺧﺪﺍﻭﻧﺪ ﻳﮕﺎﻧﻪ ﺩﺭﺁﺋﻰ ﻭ ﺍﺯ ﻭﺟﻮﺩ ﻣﻔﻘﻮﺩ ﺷﻮ ﺗﺎ ﺣﻴﺎﺕ‬ ‫ﺍﺯ ﺧﻮﺩ ﺑﻴﮕﺎﻧﻪ ﺷﻮ ﺗﺎ ﺩﺭ ّ‬ ‫ﻣﺤﻤﻮﺩ ﻳﺎﺑﻰ ‪.‬‬

‫ﻣﻨﺘﻬﻰ ﺁﻣﺎﻝ ﺧﻠﻖ ﺍﺳﺖ ﻗﺴﻢ‬ ‫ﻋﺎﻟﻢ ﻓﺎﻧﻰ ‪ .‬ﺁﻧﭽﻪ‬ ‫ﻭﻗﺖ ﺟﺎﻧﻔﺸﺎﻧﻴﺴﺖ ﻭ ﻫﻨﮕﺎﻡ ﻧﺠﺎﺕ ﺍﺯ ﺍﻳﻦ َ‬ ‫ٰ‬ ‫ﺗﻌﻠﻖ ﺑﺂﻥ‬ ‫ﺣﻖ ﺍﺯ ﺧﺎﮎ ﭘﺴﺖ ﺗﺮ ‪ .‬ﺗﻮ ﺁﻧﭽﻪ ﺩﺭ ﻣﻠﮑﻮﺕ ﻭﺟﻮﺩ ﻣﻘﺒﻮﻝ ﻭ ﻣﺤﺒﻮﺏ ‪ّ ،‬‬ ‫ﺑﺠﻤﺎﻝ ّ‬

‫ﻳﺎﺏ ﻭ ﻣﻔﺘﻮﻥ ﺁﻥ ﮔﺮﺩ ﺗﺎ ﺍﺯ ﺷﺠﺮﮤ ﺯﻧﺪﮔﺎﻧﻰ ﻣﻴﻮﮤ ﺭﺣﻤﺎﻧﻰ ﻳﺎﺑﻰ ﻭ ﺍﺯ ﺣﻴﺎﺕ ﻋﻨﺼﺮﻯ ﺑﻘﺎﻯ‬

‫ﺍﺑﺪﻯ ﺳﺮﻣﺪﻯ ﺟﻮﺋﻰ " ‪٠‬‬

‫) ﺹ ‪ ١٢٨‬ﺝ ‪ ٢‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﺹ ‪٧٤‬‬

‫ﺗﻌﻠﻖ ﻗﻠﺐ ﺍﺳﺖ ‪ .‬ﻣﺎ ﺩﺭ ﻃﻬﺮﺍﻥ ﺷﺐ ﺩﺍﺭﺍﻯ‬ ‫‪ " - ٢‬ﺍﻧﻘﻄﺎﻉ ﺑﻌﺪﻡ ﺍﺳﺒﺎﺏ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺑﻌﺪﻡ ّ‬

‫ﻻﻳﻤﻮﺕ‬ ‫ﻫﺮ ﭼﻴﺰ ﺑﻮﺩﻳﻢ ﻓﺮﺩﺍ ﺻﺒﺢ ﺟﻤﻴﻊ ﺭﺍ ﻏﺎﺭﺕ ﮐﺮﺩﻧﺪ ﺑﺪﺭﺟﻪ ﺍﻯ ﺭﺳﻴﺪ ﮐﻪ ُ ْ‬ ‫ﻗﻮﺕ َ ُ‬

‫ﻧﺪﺍﺷﺘﻴﻢ ‪ ،‬ﻣﻦ ﮔﺮﺳﻨﻪ ﺑﻮﺩﻡ ‪ ،‬ﻧﺎﻥ ﻧﺪﺍﺷﺘﻴﻢ ‪ ،‬ﻭﺍﻟﺪﻩ ﻗﺪﺭﻯ ﺁﺭﺩ ﺩﺭ ﺩﺳﺖ ﻣﻦ ﻣﻴﺮﻳﺨﺖ ﺑﺠﺎﻯ‬

‫ﻧﺎﻥ ﻣﻴﺨﻮﺭﺩﻡ ‪ ،‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻣﺴﺮﻭﺭ ﺑﻮﺩﻳﻢ " ‪٠‬‬

‫ﺍﻻﺛﺎﺭ(‬ ‫) ﺹ ‪ ١٨٧‬ﺝ ‪٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺩﺭ ﭘﺎﺭﻳﺲ ﺑﻌﺪ ﺍﺯ ﻓﺮﻣﺎﻳﺶ ﻣﺬﮐﻮﺭ ﺣﮑﺎﻳﺘﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ‪:‬‬

‫ﻓﻘﻴﺮ ﺩﻧﻴﺎ ﺩﺍﺭ ﺑﺨﻮﺍﻫﺶ ﻓﻘﻴﺮ ﭼﻮﻥ‬ ‫ﻏﻨﻰ ﻣﻨﻘﻄﻊ ﺑﻮﺩ ﺑﺎ ﻳﮑﻰ ِ‬ ‫‪ " - ٣‬ﺩﻭ ﻧﻔﺮ ﺭﻓﻴﻖ ﻳﮑﻰ ِ‬

‫ﺑﻐﺘﺔ ﻣﺴﺎﻓﺮ ﺷﺪﻧﺪ ﺍﺯ ﺟﻤﻴﻊ ﻋﻼﺋﻖ ﻭ ﺍﺳﺒﺎﺏ ﮔﺬﺷﺘﻪ ﺭﻓﺘﻨﺪ ‪ .‬ﺷﺨﺺ ﻓﻘﻴﺮ ﺩﻳﺪ ﻭﺍﻗﻌﴼ ﺭﻓﻴﻖ‬ ‫ً‬

‫ﺗﻌﻠﻘﺎﺕ ﻧﻤﻮﺩﻩ ﻭ ﺍﺯ ﺗﻤﺎﻡ ﺍﻣﻮﺍﻝ ﻭ ﺍﻭﺿﺎﻉ ﮔﺬﺷﺘﻪ ﻣﻴﺮﻭﺩ ﺧﻴﺎﻝ ﻣﺮﺍﺟﻌﺖ‬ ‫ﻏﻨﻰ ﺗﺮﮎ ﺟﻤﻴﻊ ّ‬ ‫ﻧﺪﺍﺭﺩ ﺑﺎﻭ ﮔﻔﺖ ﺣﺎﻻ ﮐﻪ ﻣﻴﺮﻭﻳﻢ ﭘﺲ ﺻﺒﺮ ﮐﻦ ﺗﺎ ﻣﻦ ﺑﺮﮔﺮﺩﻡ ِﺣﻤﺎﺭﻯ ﺩﺍﺭﻡ ﺍﻭ ﺭﺍ ﻫﻤﺮﺍﻩ‬

‫ﺭﻓﻴﻖ ﻏﻨﻰ ﮔﻔﺖ ﺗﻮ ِ‬ ‫ﻣﺮﺩ ﺳﻔﺮ ﻧﻴﺴﺘﻰ ﺯﻳﺮﺍ ﻧﺘﻮﺍﻧﺴﺘﻰ ﺍﺯ ﻳﮏ ﺣﻤﺎﺭ ﺻﺮﻑ ﻧﻈﺮ‬ ‫ﺧﻮﺩ ﺑﻴﺎﻭﺭﻡ ‪.‬‬ ‫ِ‬

‫ﺍﻣﺎ ﺟﻤﻴﻊ ﺷﻮﮐﺖ ﻭ ﺛﺮﻭﺕ ﺧﻮﺩ ﺭﺍ ﻣﻦ ﺗﺮﮎ ﮐﺮﺩﻩ ﺑﮕﻔﺘﮥ ﺗﻮ ﺁﻣﺪﻡ ﻭ ﻫﻴﭻ ﻓﮑﺮ ﻣﺮﺍﺟﻌﺖ‬ ‫ﮐﻨﻰ ّ‬

‫ﻧﻨﻤﻮﺩﻡ ﺑﺎ ﺁﻧﮑﻪ ﻫﻤﻪ ﭼﻴﺰ ﺩﺍﺷﺘﻢ ﻭﻟﻰ ﺗﻮ ﺑﺮﺍﻯ ﻣﺮﺍﺟﻌﺖ ﺑﻴﻘﺮﺍﺭﻯ ﺑﺎ ﺁﻧﮑﻪ ﺟﺰ ﻳﮏ ﺣﻤﺎﺭ‬

‫ﺗﻌﻠﻖ ﻗﻠﺐ ﺍﺳﺖ ﻧﻪ ﻋﺪﻡ ﺍﺳﺒﺎﺏ ‪ .‬ﻗﻠﺐ ﭼﻮﻥ ﻓﺎﺭﻍ‬ ‫ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﻧﺪﺍﺭﻯ ‪ .‬ﭘﺲ ﺍﻧﻘﻄﺎﻉ ﺑﻪ ﻋﺪﻡ ّ‬

‫ﻣﺎﺩﻯ ﻭ ﺷﺆﻭﻥ ﺟﺴﻤﺎﻧﻰ ﺳﺒﺐ ﺗﺮﻭﻳﺞ ﮐﻤﺎﻻﺕ‬ ‫ﺑﺎﺷﺪ ﻭ ﺑﻨﺎﺭ‬ ‫ﻣﺤﺒﺖ ﺍ‪ ‬ﻣﺸﺘﻌﻞ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ّ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻰ ﺍﻧﺴﺎﻥ ﮔﺮﺩﺩ ﻭ ّﺍﻻ ﻏﺮﻳﻖ ﺑﺤﻮﺭ ﺁﻻﻳﺶ ﺍﺳﺖ ﻭﻟﻮ ﻓﻠﺴﻰ ﻧﺰﺩ ﺍﻭ ﻣﻮﺟﻮﺩ ﻧﺒﺎﺷﺪ " ‪٠‬‬ ‫) ﺹ ‪١٨٧ - ٨‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ﺍﻻﺛﺎﺭ(‬

‫ﺹ ‪٧٥‬‬

‫ﻭ ﺩﺭ ﺳﻔﺮ ﺁﻣﺮﻳﮑﺎ ﺩﺭ ِﺩﻧﻮﺭ ﺣﮑﺎﻳﺘﻰ ﺩﺭ ﻣﻘﺎﻡ ﺍﻧﻘﻄﺎﻉ ﻓﺮﻣﻮﺩﻧﺪ " ﮐﻪ ‪:‬‬

‫ﺍﺣﺒﺎﻯ ﺍﻳﺮﺍﻥ ﺍﮐﺜﺮ ﺍﻭﻗﺎﺕ ﭘﻴﺎﺩﻩ ﺳﻔﺮ ﻣﻴﻨﻤﻮﺩﻧﺪ ‪ .‬ﻫﺮ ﺟﺎ ﺧﺴﺘﻪ ﻣﻴﺸﺪﻧﺪ‬ ‫‪ّ "-٤‬‬

‫ﻣﻴﺨﻮﺍﺑﻴﺪﻧﺪ ‪ .‬ﺩﺭ ﺳﺎﻳﮥ ﻫﺮ ﺩﺭﺧﺘﻰ ﮐﻪ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﺭﺍﺣﺖ ﻣﻴﮑﺮﺩﻧﺪ ‪ .‬ﻳﮑﻰ ‪ ،‬ﻭﻗﺘﻰ‬

‫ﻭﺍﺭﺩ ﺍﻣﻴﺮﻯ ﺷﺪ ‪ .‬ﺷﺨﺺ ﺍﻣﻴﺮ ﺧﻮﺍﺳﺖ ﻫﺪﻳﻪ ﺍﻯ ﺑﺎﻭ ﺑﺪﻫﺪ ﺑﺎﺻﺮﺍﺭ ﻳﮏ ﭘﻴﺮﻫﻦ ﺭﺍ ﺑﺎﻭ ﺩﺍﺩ ‪.‬‬

‫ﺑﻌﺪ ﺍﺯ ﺁﻥ ﭼﻮﻥ ﺩﺭ ﺻﺤﺮﺍ ﺧﺴﺘﻪ ﺷﺪ ﭘﺎﻯ ﺩﺭﺧﺘﻰ ﭘﻴﺮﻫﻦ ﺭﺍ ﺯﻳﺮ ﺳﺮ ﮔﺬﺍﺷﺘﻪ ﺧﻮﺍﺑﻴﺪ ‪ .‬ﺍﺯ‬

‫ﻣﮑﺮﺭ ﺩﻳﺪ ﮐﻪ ﺩﺯﺩﻯ ﺩﺭ ﺧﻴﺎﻝ ﺑﺮﺩﻥ ﭘﻴﺮﻫﻦ ﺍﺳﺖ ‪ .‬ﺁﺧﺮ ﺍﻻﻣﺮ‬ ‫ﻭﺳﻮﺳﮥ ﺧﻴﺎﻝ ﺧﻮﺍﺏ ﻧﺮﻓﺖ ﻭ‬ ‫ّ‬ ‫ﺗﻌﻠﻖ ﺁﻥ ﺑﺎ ﻣﻦ ﺍﺳﺖ ﻣﻦ ﺭﺍﺣﺖ‬ ‫ﺑﺮﺧﺎﺳﺖ ﭘﻴﺮﻫﻦ ﺭﺍ ﺩﻭﺭ ﺍﻧﺪﺍﺧﺖ ﻭ ﮔﻔﺖ ﺗﺎ ﺍﻳﻦ ﭘﻴﺮﻫﻦ ﻭ ّ‬

‫ﻧﻴﺴﺘﻢ ‪ .‬ﭘﺲ ﺭﺍﺣﺖ ﺩﺭ ﺗﺮﮎ ﺁﻥ ﺍﺳﺖ ‪.‬‬ ‫ﭼﻨﺪ ﺧﻮﺍﻫﻰ ﭘﻴﺮﻫﻦ ﺍﺯ ﺑﻬﺮ ﺗﻦ‬

‫) ﺹ ‪ ٢٧١‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ﺍﻻﺛﺎﺭ (‬

‫ﺗﻦ ﺭﻫﺎ ﮐﻦ ﺗﺎ ﻧﺨﻮﺍﻫﻰ ﭘﻴﺮﻫﻦ " ‪٠‬‬

‫ﺍﻟﻬﻴﻪ ﻧﺎﺯﻝ‬ ‫ﺩﺭ ﻧﻴﻮﻳﻮﺭﮎ ﺷﺨﺼﻰ ﭘﺮﺳﻴﺪ ﮐﻪ ﺑﺎ ﻭﺟﻮﺩﻳﮑﻪ ﺍﻣﺮ ﺑﺎﻧﻘﻄﺎﻉ ﺍﺯ ﺩﻧﻴﺎ ﺩﺭ ﺍﻟﻮﺍﺡ ّ‬

‫ﭼﮕﻮﻧﻪ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﻫﺮ ﻧﻔﺴﻰ ﮐﺴﺐ ﺻﻨﻌﺘﻰ ﻓﺮﺽ ﺷﺪﻩ ﺁﻳﺎ ﺍﻳﻦ ﺩﻭ ﺿﺪ ﻧﻴﺴﺖ ﻓﺮﻣﻮﺩﻧﺪ ‪:‬‬ ‫ﻣﺜﻼ ﻣﻦ ﺣﺼﻴﺮ‬ ‫‪ " - ٥‬ﺩﺭ ﺍﻣﺮ ﺑﻬﺎءﺍ‪ ‬ﺑﺮ ﻫﺮ ﻧﻔﺴﻰ ﺍﺷﺘﻐﺎﻝ ﺑﺼﻨﻌﺖ ﻭ ﮐﺴﺒﻰ ﻓﺮﺽ ﺍﺳﺖ‬ ‫ً‬

‫ﺑﺎﻓﻰ ﻣﻴﺪﺍﻧﻢ ﻭ ﺷﻤﺎ ﺻﻨﻌﺖ ﺩﻳﮕﺮ ‪.‬ﺍﻳﻦ ﻋﻴﻦ ﻋﺒﺎﺩﺕ ﺍﺳﺖ ﺍﮔﺮ ﺑﺎ ﻧﻬﺎﻳﺖ ﺻﺪﺍﻗﺖ ﻭ ﺍﻣﺎﻧﺖ‬

‫ﺗﻌﻠﻘﻰ ﺑﺎﻳﻦ ﺩﻧﻴﺎ‬ ‫ﺍﻣﺎ ﺑﺎ ﻭﺟﻮﺩ‬ ‫ﻣﺸﻐﻮﻟﻴﺖ ﺍﮔﺮ ﻗﻠﺐ ﺗﻘﻴﻴﺪ ﻭ ّ‬ ‫ﺑﺎﺷﺪ ﻭ ﺍﻳﻦ ﺳﺒﺐ ّ‬ ‫ّ‬ ‫ﺗﺮﻗﻴﺴﺖ ّ‬

‫ﻋﺎﻟﻢ ﺍﺯ ﺧﺪﻣﺖ ﻧﻮﻉ ﺍﻧﺴﺎﻥ‬ ‫ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺍﺯ ﺣﻮﺍﺩﺙ ّ‬ ‫ﻣﺘﺄﻟﻢ ﻧﮕﺮﺩﺩ ‪ ،‬ﻧﻪ ﺑﺎ ﺛﺮﻭﺕ َ‬

‫ﻣﻤﻨﻮﻉ ﻣﺎﻧﺪ ﻭ ﻧﻪ ﺍﺯ ﻓﻘﺮ ﻣﺤﺰﻭﻥ ﺷﻮﺩ ‪ ،‬ﺍﻳﻦ ﮐﻤﺎﻝ ﺍﻧﺴﺎﻧﺴﺖ ﻭ ّﺍﻻ ﺩﺭ ﺣﺎﻟﺖ ﻓﻘﺮ ﺍﻇﻬﺎﺭ‬

‫ﺗﺬﮐﺮ‬ ‫ﺍﺩﻋﺎﻯ ﻋﺪﻝ ﻧﻤﻮﺩﻥ ﻗﻮﻟﻰ ﺍﺳﺖ ﺁﺳﺎﻥ ﻧﻪ ﺩﻟﻴﻞ ﺑﺮ ﺗﺮﺑﻴﺖ ﻭ ّ‬ ‫ﮐﺮﻡ ﻭ ﺑﺎ ﺣﺎﻝ ﺿﻌﻒ ّ‬ ‫َ​َ‬

‫ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ " ‪٠‬‬ ‫ﺹ ‪٧٦‬‬

‫) ﺹ ‪ ١٢١‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ﺍﻻﺛﺎﺭ (‬

‫ﻧﻔﺴﺶ ﺩﺭ ﺩﻳﮕﺮﺍﻥ ﺗﺄﺛﻴﺮ‬ ‫‪ّ "-٦‬‬ ‫ﺍﻭﻝ ﺑﺎﻳﺪ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﻣﻨﻘﻄﻊ ﻭ ﻣﻨﺠﺬﺏ ﺑﺎﺷﺪ ﺗﺎ َ َ َ‬

‫ﻣﻮﻓﻖ ﺷﺪ ‪،‬ﺍﺑﻮﺍﺏ ﺑﺮ ﻭﺟﻬﺶ ﻣﻔﺘﻮﺡ ﮔﺮﺩﻳﺪ ‪،‬‬ ‫ﻧﻤﺎﻳﺪ ‪ .‬ﻫﺮ ﮐﺲ ﺩﺭ ﺍﻳﻦ ﻣﻴﺪﺍﻥ ﻗﺪﻡ ﮔﺬﺍﺷﺖ ّ‬

‫ﻣﺆﻳﺪ ﺷﺪ ‪ .‬ﻫﻢ ﺧﻮﺩ ﻫﺪﺍﻳﺖ ﮔﺮﺩﻳﺪ ﻫﻢ ﺳﺒﺐ‬ ‫ﭼﺸﻤﺶ ﺑﻴﻨﺎ ﮔﺸﺖ ﻭ ﺑﻪ ﻧﻔﺜﺎﺕ ﺭﻭﺡ ُ ُ‬ ‫ﺍﻟﻘﺪﺱ ّ‬

‫ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮﺍﻥ ﺷﺪ " ‪ ) .‬ﺹ ‪ ٤٩٤‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻧﻔﺲ ﭘﺎﮐﻰ ﺩﺭ ﺣﺎﻟﺖ ﺍﻧﻘﻄﺎﻉ ﺑﮑﺸﺪ ﻭﻟﻮ ﺗﺎ‬ ‫‪ " - ٧‬ﺧﺪﺍﻯ ﻭﺍﺣﺪ ﺷﺎﻫﺪ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﻧﻔﺴﻰ َ َ‬

‫ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﺎﺷﺪ ﺗﺄﺛﻴﺮﺍﺗﺶ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ ﺷﺪ " ‪٠‬‬ ‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٢٥٩‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺗﻘﺮﺏ ﺍﻟﻬﻰ ﺧﻮﺍﻫﻴﺪ ﺍﺯ ﺟﻤﻴﻊ ﺍﺷﻴﺎء ﻣﻨﻘﻄﻊ ﺷﻮﻳﺪ ﻭ ﺍﺯ ﺁﻻﻳﺶ ﺩﻧﻴﺎﻯ ﻓﺎﻧﻰ‬ ‫‪ " - ٨‬ﺍﮔﺮ ّ‬ ‫) ﺹ ‪ ٣٢٠‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ﺍﻻﺛﺎﺭ (‬

‫ﻣﻘﺪﺱ ﮔﺮﺩﻳﺪ " ‪٠‬‬ ‫ﭘﺎﮎ ﻭ ّ‬

‫‪ " - ٩‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺭﺍﺣﺖ ﻭ ﺁﺳﺎﻳﺶ ﺟﻮﻳﺪ ﻭ ﺧﻮﺷﻰ ﻭ ﺁﺭﺍﻳﺶ ﻃﻠﺒﺪ ﻭ ﺗﺮﻭﻳﺞ ﺍﻧﺠﺬﺍﺏ ﻭ ﺍﻧﻘﻄﺎﻉ‬

‫ﺧﻮﺍﻫﺪ ﻭ ﺑﻬﺪﺍﻳﺖ ﻧﺎﺱ ﭘﺮﺩﺍﺯﺩ ‪ ،‬ﺍﻳﻦ ﺩﻭ ﺑﺎ ﻫﻢ ﺟﻤﻊ ﻧﺸﻮﺩ ﺯﻳﺮﺍ ﺭﺍﺣﺖ ﻭ ﺟﺎﻧﻔﺸﺎﻧﻰ ‪،‬‬

‫ﮐﺎﻣﺮﺍﻧﻰ ﻭ ﺑﻰ ﺳﺮﻭﺳﺎﻣﺎﻧﻰ ‪ ،‬ﻣﺠﻤﻮﻋﻰ ﻭ ﭘﺮﻳﺸﺎﻧﻰ ‪ ،‬ﻫﻮﺍﻯ ﻧﻔﺴﺎﻧﻰ ﺑﺎ ﺍﻧﺠﺬﺍﺑﺎﺕ ﻭﺟﺪﺍﻧﻰ ‪،‬‬

‫ﺟﻤﻊ ﻧﮕﺮﺩﺩ " ‪٠‬‬

‫ﺍﻭﻝ (‬ ‫) ﺹ ‪ ١٤٢‬ﺝ ‪ ٩‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ّ‬

‫ﻧﻒﺳﻰ ﺑﻰ ﺁﻣﺎﻝ ﻭ ﺁﺭﺯﻭ ﻧﻴﺴﺖ ﺳﻠﻄﺎﻥ ﻭ ﮔﺪﺍ ﻫﺮ ﮐﺲ ﻣﺒﺘﻼﻯ ﻏﻤﻰ ﺍﺳﺖ ﻭ ﺩﭼﺎﺭ‬ ‫‪ْ " - ١٠‬‬

‫ﻣﺸﮑﻠﻰ ‪ .‬ﭼﻮﻥ ﺑﺤﻘﻴﻘﺖ ﻧﮕﺮﻯ ﺩﻟﻰ ﺑﻰ ﺁﺭﺯﻭ ﻧﻴﺴﺖ ﻭ ﻫﻴﭻ ﺁﺭﺯﻭﺋﻰ ِﻣﻦ ﺩﻭﻥ ﻣﺤﻨﺖ ﻭ ﻣﻼﻝ‬

‫ﻧﻪ‬

‫‪ .‬ﭘﺲ ﻫﺮﮔﻮﻧﻪ ﺁﻣﺎﻟﻰ ﺳﺒﺐ ﺯﺣﻤﺖ‬ ‫ﺹ ‪٧٧‬‬

‫ِ‬ ‫ﺁﻣﺎﻝ ﻧﻔﻮﺳﻴﮑﻪ ﺩﻝ ﺑﺠﻬﺎﻥ ﺍﻟﻬﻰ ﺑﻨﺪﻧﺪ ‪،‬‬ ‫ﻣﺴﺮﺕ ﺑﺎﻝ ﻣﮕﺮ‬ ‫ﻭ ﻭﺑﺎﻝ ﺍﺳﺖ ﻭ ﻣﺎﻧﻊ ﺳﺮﻭﺭ ﻭ ّ‬

‫ﻣﺴﺮﺕ ﻭﺟﺪﺍﻧﻰ ﺣﺎﺻﻞ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺁﻥ ﻧﻔﻮﺱ ﺩﺭ ﻋﻴﻦ ﺑﻼ ﺷﺎﺩﻧﺪ ﻭ ﺩﺭ‬ ‫ﺳﺮﻭﺭ ﺭﻭﺣﺎﻧﻰ ﻳﺎﺑﻨﺪ ‪ّ ،‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫ﻧﻬﺎﻳﺖ ﺍﺑﺘﻼء ﺁﺯﺍﺩ " ) ﺹ ‪ ٣٢‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬ ‫***‬

‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﻀﺮﺕ ّ‬

‫ﺍﺭﺿﻴﻪ ﻭ ﻣﺂﺭﺏ‬ ‫ﻋﺰﺕ ﻭ ﺯﻳﻨﺖ ﻇﺎﻫﺮﻩ ﻓﺎﻧﻴﻪ ﺭﺍ ﻃﺎﻟﺐ ﻧﮕﺮﺩﻳﻢ ﻭ ﺍﺯ ﻣﻄﺎﻣﻊ‬ ‫ّ‬ ‫‪ّ "-١‬‬ ‫ﻣﻘﺪﺱ ﮔﺮﺩﺍﻧﻴﻢ " ‪٠‬‬ ‫ﻣﻨﺰﻩ ﻭ ّ‬ ‫ّ‬ ‫ﺷﻴﻄﺎﻧﻴﻪ ﺳﺎﺣﺖ ﺩﻝ ﺭﺍ ّ‬

‫) ﺹ ‪ ١٠٥‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﻣﻘﺪﻡ ﺑﺪﺍﺭﻳﻢ ﻭ‬ ‫‪ " - ٢‬ﻣﻘﺎﻡ ﺭﻭﺣﺎﻧﻰ ﻣﺎ ﺑﺎﻳﺪ ﺑﺪﺭﺟﻪ ﺍﻯ ﺑﺮﺳﺪ ﮐﻪ ﺧﺪﺍ ﺭﺍ ﺑﺮ ﻫﻤﻪ ﭼﻴﺰ ّ‬

‫ﻧﻌﻠﻘﺎﺕ ﺷﺪﻳﺪ ﺍﻧﺴﺎﻧﻰ ﻣﻮﺟﺐ ﺩﻭﺭﻯ ﻣﺎ ﺍﺯ ﺧﺪﺍ ﻧﮕﺮﺩﺩ " ‪٠‬‬ ‫ّ‬ ‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٤٢‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﮐﺎﻣﻼ ﻣﻨﻘﻄﻊ ﺑﻮﺩﻩ ﻭ ﺗﺎﺑﻊ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺑﺎﺷﻴﻢ ﭼﻨﺎﻧﮑﻪ ﻫﺮ ﺭﻭﺯ ﻭ ﻫﺮ‬ ‫‪ " - ٣‬ﻣﺎ ﺑﺎﻳﺪ‬ ‫ً‬

‫ﻟﺤﻈﻪ ﺗﻨﻬﺎ ﺑﺂﻥ ﭼﻴﺰ ﻋﻤﻞ ﮐﻨﻴﻢ ﮐﻪ ﺧﺪﺍ ﺍﺯ ﻣﺎ ﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ ‪ ).‬ﺹ ‪ ٧‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ‬ ‫ﻣﺼﻮﺏ (‬ ‫ ﺗﺮﺟﻤﮥ‬‫ّ‬

‫ﺹ ‪٧٨‬‬

‫*****‬

‫" ﺍﻳﻤﺎﻥ ﻭ ﻋﺮﻓﺎﻥ ﻭ ﻣﻘﺘﻀﺎﻯ ﺁﻥ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺁﻏﺎﺯ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺑﺴﻤﻪ ْ َ ِ‬ ‫" ِ ْ ِ ِ‬ ‫ﻳﮑﻮﻥ‬ ‫ﭐﻟﺤﺎﮐﻢ َ َ‬ ‫ﮐﺎﻥ َﻭ ﻣﺎ َ ُ ُ‬ ‫ﻋﻠﻰ َﻣﺎ َ َ‬ ‫ﻣﺸﺮﻕ َ ْ ِ ِ‬ ‫ﻋﺮﻓﺎﻥ َ ْ ِ ِ‬ ‫ﻋﻠﻰ ْ ِ ِ‬ ‫ﻭﺣﻴﻪ‬ ‫ﮐﺘﺐ ﺍ‪َ َ ُ‬‬ ‫ﺍﻥ َ ّ َ‬ ‫ِ ‪‬‬ ‫ﭐﻟﻌﺒﺎﺩ ِ ْ َ ُ‬ ‫ﺍﻭﻝ َﻣﺎ َ َ َ‬

‫ﻣﻘﺎﻡ َ ْ ِ ِ‬ ‫ﺍﻣﺮﻩ َ ّ ِ‬ ‫ﻣﻄﻠﻊ َ ْ ِ ِ‬ ‫ﭐﻻﻣﺮ َﻭ‬ ‫ﻋﺎﻟﻢ َ ْ ِ‬ ‫ﺍﻟﺬﻯ َ َ‬ ‫ﮐﺎﻥ َ ُ‬ ‫ﻧﻔﺴﻪ ِﻓﻲ َ َ ِ‬ ‫َﻭ َ ْ َ ِ‬

‫ﻓﺎﺯ ِ ُ ‪‬‬ ‫ﭐﻟﺨﻴﺮ َﻭ ‪ِ ‬‬ ‫ﻣﻨﻊ‬ ‫َْ ِ‬ ‫ﺑﮑﻞ ْ َ ْ ِ‬ ‫ﻓﺎﺯ ِ ِﺑﻪ َ ْ‬ ‫ﭐﻟﺬﻯ ُ َ‬ ‫ﭐﻟﺨﻠﻖ ‪ْ َ .‬‬ ‫ﻗﺪ َ َ‬ ‫ﻣﻦ َ َ‬ ‫ﻭﻟﻮ َ ِ‬ ‫ﺍﻫﻞ ّ ِ‬ ‫ﺑﮑ ّﻞ َ ْ َ ِ‬ ‫ﺍﺫﺍ‬ ‫ﭐﻻﻋﻤﺎﻝ ‪َ ِ .‬‬ ‫ﻳﺄﺗﻲ ِ ُ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﭐﻟﻀﻼﻝ َ َ ْ‬ ‫ﺍﻧﻪ ِ ْ‬ ‫ِ ُّ‬

‫ﭐﻻﻋﻠﻰ‬ ‫ﭐﻻﺳﻨﻰ َﻭ ْ ُ ُ ِ‬ ‫ُُْ ْ‬ ‫ﻓﺰﺗﻢ ِ َ‬ ‫ﺑﻬﺬﺍ َ َ ِ‬ ‫ﭐﻻﻓﻖ ْ َ ْ َ ٰ‬ ‫ﭐﻟﻤﻘﺎﻡ ْ َ ْ َ ٰ‬ ‫ﻣﻦ َﻟﺪﻯ ْ َ ْ ُ ِ‬ ‫ََِْ‬ ‫ﭐﻟﻤﻘﺼﻮﺩ‬ ‫ﻧﻔﺲ َ ْ‬ ‫ﻳﻨﺒﻐﻲ ِ ُ ّ‬ ‫ﺍﻥ َ ّ ِ َ‬ ‫ﻟﮑﻞ َ ْ ٍ‬ ‫ﺍﻣﺮ ِ ِﺑﻪ ِ ْ‬ ‫ﻳﺘﺒﻊ َﻣﺎ ُ ِ َ‬

‫ﻫﺬﺍ َﻣﺎ‬ ‫ﭐﻻﺧﺮ َ َ‬ ‫ﺩﻭﻥ ْ ٓ َ ِ‬ ‫ﻳﻘﺒﻞ َ َ ُ‬ ‫ﻻﻧﻬﻤﺎ َﻣﻌﴼ َﻻ ُ ْ َ ُ‬ ‫ﻫﻤﺎ ُ َ‬ ‫ﺍﺣﺪ ُ َ‬ ‫ِ ‪َ ُ‬‬

‫ﺣﮑﻢ ِ ِﺑﻪ َ ْ َ ُ ِ‬ ‫ﻟﻬﺎﻡ " ‪(k ١ ) ٠‬‬ ‫َ َ َ‬ ‫ﻣﻄﻠﻊ ْﭐﻻ ُ َ ِ‬

‫ﺍﻳﻀﴼ ﺩﺭ ﻫﻤﻴﻦ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ‪:‬‬

‫ﺍﻗﺮ ِﺑﭑ‪َ ِ‬ﻭ َ ِ ِ‬ ‫ﺑﺎﻧﻪ َﻻ‬ ‫ﺁﻳﺎﺗﻪ َﻭ ْ َ َ َ‬ ‫ﻟﻤﻦ َ َ ّ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﭐﻋﺘﺮﻑ ِ َ ّ ُ‬ ‫‪ٰ َ ُ "-١‬‬

‫ﻳﻔﻌﻞ َ َ ِ‬ ‫ﻃﺮﺍﺯ‬ ‫ُ ْ ُ‬ ‫ﻫﺬﻩ َ ِ َ ٌ‬ ‫ﮐﻠﻤﺔ َ ْ‬ ‫ﻋﻤﺎ َ ْ َ ُ‬ ‫ﻳﺴﺄﻝ َ ّ‬ ‫ﺟﻌﻠﻬﺎ ﭐ‪َ َ ِ ُ‬‬ ‫ﻗﺪ َ َ َ َ‬ ‫َْ َ ‪ِ‬‬ ‫ﻟﻌﺎﻣﻠﻴﻦ ‪.‬‬ ‫ﻳﻘﺒﻞ َ َ ُ‬ ‫ﺍﺻﻠﻬﺎ َﻭ ِﺑﻬﺎ ُ ُ َ ُ‬ ‫ﭐﻟﻌﻘﺎ‪‬ﺪ َﻭ َ َ َ‬ ‫ﻋﻤﻞ ﭐ ْ َ ِ ِ ْ َ‬

‫ﺍﺟﻌﻠﻮﺍ َ َ ِ‬ ‫ﺗﺰﻟﮑﻢ‬ ‫ﻋﻴﻮﻧﮑﻢ ِ ‪ّ ‬‬ ‫ِ ْ َُ‬ ‫ﻧﺼﺐ ُ ُ ِ ُ‬ ‫ﻫﺬﻩ ْ َ ِ َ َ‬ ‫ﻟ‪‬ﻼ ُ ّ ُ ْ‬ ‫ﭐﻟﮑﻠﻤﺔ ُ ْ َ‬ ‫ﺍﺯﻝ ٓ َ ِ‬ ‫ﺣﺮﻡ ِﻓﻲ َ َ ِ‬ ‫ﭐﻻﺯﺍﻝ‬ ‫ﻟﻮ ُ ِ‬ ‫ِ َ‬ ‫ﭐﻟﻤﻌﺮﺿﻴﻦ ‪ْ َ .‬‬ ‫ُ‬ ‫ﻳﺤﻞ َﻣﺎ ُ ‪َ ‬‬ ‫ﺍﺷﺎﺍﺭﺍﺕ ْ ُ ْ ِ ِ َ‬

‫ﻳﻌﺘﺮﺽ َ َ ْ ِ‬ ‫ﻟﻴﺲ ِ َ َ ٍ‬ ‫ﺗﻮﻗﻒ‬ ‫ﻋﻠﻴﻪ َﻭ ‪‬‬ ‫ﻻﺣﺪ َ ْ‬ ‫ﺍﻭ ْ َ‬ ‫ِ‬ ‫َْ‬ ‫ﺍﻟﺬﻱ َ َ ‪َ ‬‬ ‫ﺍﻥ َ ْ َ ِ َ‬ ‫ﺑﭑﻟﻌﮑﺲ َ ْ َ‬ ‫ﻣﻦ ٍ‬ ‫ﻓﺎﺯ‬ ‫ﭐﻟﻤﻌﺘﺪﻳﻦ ‪َ .‬ﻭ ّ‬ ‫ِﻓﻲ َ َ ‪‬‬ ‫ﺍﻗﻞ ِ ْ‬ ‫ﺁﻥ ِ ‪ُ ‬‬ ‫ﻣﻦ ْ ُ ْ َ ِ ْ َ‬ ‫ﺍﻧﻪ ِ َ‬ ‫ﭐﻟﺬﻱ َﻣﺎ َ َ‬ ‫ﺗﺤﺮﮐﻪ‬ ‫ﺑﻬﺬﺍ ْ َ ْ ِ‬ ‫ﭐﻻﻋﻠﻰ ُ َ ‪ُ ُ ‬‬ ‫َِ‬ ‫ﭐﻻﺳﻨﻰ َﻭ ْ َ َ ِ‬ ‫ﭐﻟﻤﻘﺎﻡ ْ َ ْ َ ٰ‬ ‫ﭐﻻﺻﻞ ْ َ ْ َ ٰ‬

‫ﺍﺭﻳﺎﺡ ‪ِ ُ ‬‬ ‫ﻓﺎﺯ‬ ‫ﭐﻟﻤﺸﺮﮐﻴﻦ ‪ْ َ .‬‬ ‫ﺗﻘﻠﺒﻪ َ َ َ ُ‬ ‫ﭐﻟﺸﺒﻬﺎﺕ َﻭ ُ َ ّ ُ ُ‬ ‫ََْ ُ‬ ‫ﻣﻦ َ َ‬ ‫ﻣﻘﺎﻻﺕ ْ ُ ْ ِ ِ ْ َ‬ ‫ﻓﺎﺯ ِ ِ ْ ِ َ َ ِ‬ ‫ﺣﺒﺬﺍ‬ ‫ﭐﻟﮑﺒﺮﻯ َ ‪َ ‬‬ ‫َِ َ‬ ‫ﭐﻻﺻﻞ َ ْ‬ ‫ﺑﻬﺬﺍ ْ َ ْ ِ‬ ‫ﻗﺪ َ َ‬ ‫ﺑﭑﻻﺳﺘﻘﺎﻣﺔ ْ ُ ْ َ ٰ‬

‫ﭐﻟﺬﻱ ِ ِ ْ ِ ِ‬ ‫ﭐﻻﺑﻬﻰ ّ ِ‬ ‫ﻣﻨﻴﻊ‪.‬‬ ‫ﺯﻳﻦ ُ ‪‬‬ ‫َﻫ َ ْ َ َ ُ‬ ‫ﺑﺬﮐﺮﻩ ُ ّ َ‬ ‫ﺬﭐﻟﻤﻘﺎﻡ ْ َ ُ َ‬ ‫ﮐﻞ َ ْ ٍ‬ ‫ﻟﻮﺡ َ ِ ْ ٍ‬ ‫ﭐﻟﺮﻳﺐ َﻭ‬ ‫َ ِ َ‬ ‫ﻋﻦ ‪ِ ْ ‬‬ ‫ﻳﺨﻠﺼﮑﻢ َ ِ‬ ‫ﻳﻌﻠﻤﮑﻢ ﭐ‪َ ُ‬ﻣﺎ ُ َ ‪ْ ُ ُ ‬‬ ‫ﮐﺬﻟﮏ ُ َ ‪ُ ُ ُ ‬‬ ‫ﭐﻟﺪﻧﻴﺎ َﻭ ْ ٓ ِ َ ِ‬ ‫ﻫﻮ‬ ‫ﭐﻟﺤﻴﺮﺓﻭ ُ ْ ِ ْ ُ ْ‬ ‫ﭐﻻﺧﺮﺓ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ ُ َ‬ ‫ﻳﻨﺠﻴﮑﻢ ِﻓﻰ ُ ْ َ‬ ‫ْ َ ِْ ِ َ‬

‫ﭐﻟﮑﺮﻳﻢ " ‪(k ١٦١ ) .‬‬ ‫ﭐﻟﻐﻔﻮﺭ ْ َ ِ ْ ُ‬ ‫َُُْْ‬

‫ﺹ ‪٧٩‬‬

‫ﺍﺻﻞ ُ ‪‬‬ ‫ﻫﺬﺍ‬ ‫ﺟﻼﻟﻪ َﻭ َ َ‬ ‫ﻋﺮﻓﺎﻥ ﭐ‪ّ َ ِ‬‬ ‫ﻫﻮ ِ ْ َ ُ‬ ‫‪ُ ْ َ "-٣‬‬ ‫ﺟﻞ َ ُ ُ‬ ‫ﭐﻟﻌﻠﻮﻡ ُ َ‬ ‫ﮐﻞ ْ ُ ُ ِ‬ ‫ﻣﻈﻬﺮ َ ْ ِ ِ‬ ‫ﻳﺤﻘﻖ ِ ّﺍﻻ ِ ِ ْ َ ِ‬ ‫ﻧﻔﺴﻪ " ‪ ) ٠‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺭﺅﻭﺱ ﻳﺎ‬ ‫ﺑﻌﺮﻓﺎﻥ َ ْ َ ِ‬ ‫َ ْ‬ ‫ﻟﻦ ُ َ ّ َ‬ ‫ﮐﻞ ﺍﻟﺨﻴﺮ (‬ ‫ﺍﺻﻞ ّ‬

‫ﻳﺸﺎء ﻭﺣﺪﻩ‬ ‫‪ " - ٤‬ﻳﺎ ﺣﺰﺏ ﺍ‪ ‬ﺍﻟﻴﻮﻡ ﺑﺎﻳﺪ ﺍﻧﻈﺎﺭ ّ‬ ‫ﮐﻞ ﺑﺎﻓﻖ َ ْ َ ُ‬ ‫ﻳﻔﻌﻞ َﻣﺎ َ َ ُ‬

‫ﻣﻨﻮﺭ‬ ‫ﻣﺘﻮﺟﻪ ﺑﺎﺷﺪ ﭼﻪ ﺍﮔﺮ ﺍﺣﺪﻯ ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﻓﺎﺋﺰ ﮔﺮﺩﺩ ﺍﻭ ﺑﻨﻮﺭ ﺗﻮﺣﻴﺪ ﺣﻘﻴﻘﻰ ﻓﺎﺋﺰ ﻭ ّ‬ ‫ّ‬

‫ﻭ ِﻣﻦ ﺩﻭﻥ ﺁﻥ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ُﻇﻨﻮﻥ ﻭ ﺍﻭﻫﺎﻡ ﻣﺬﮐﻮﺭ ﻭ ﻣﺮﻗﻮﻡ ‪٠ "...‬‬ ‫) ﺹ ‪ ٢٥٥‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺟﻞ‬ ‫ﺣﻖ ّ‬ ‫‪ّ "-٥‬‬ ‫ﺷﮑﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﻣﻌﺮﻓﺖ ّ‬

‫ﺟﻼﻟﻪ ﺑﻮﺩﻩ " ‪ ) ٠‬ﺹ ‪ ٧٢‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬ ‫ُ​ُ‬

‫‪ " - ٦‬ﺳﺒﺐ ﺍﻋﻈﻢ ﺁﻓﺮﻳﻨﺶ ﻋﺮﻓﺎﻥ ﺍ‪ ‬ﺑﻮﺩﻩ ‪٠ " ٠٠٠‬‬

‫) ) ﺹ ‪ ١٩٣‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ﺟﻼﻟﻪ ﺑﻮﺩﻩ ﻭ‬ ‫ﺟﻞ‬ ‫‪ّ "-٧‬‬ ‫ﺣﻖ ّ‬ ‫ﺍﻭﻝ ﮐﻪ ﺍﺯ ﺁﻓﺘﺎﺏ ﺣﻘﻴﻘﺖ ﺍﺷﺮﺍﻕ ﻧﻤﻮﺩ ﻣﻌﺮﻓﺖ ّ‬ ‫ﺗﺠﻠﻰ ّ‬ ‫ُ​ُ‬

‫ﻣﮑﻠﻢ ﻃﻮﺭ ﮐﻪ ﺑﺮ ﻋﺮﺵ‬ ‫ﻣﻌﺮﻓﺖ ﺳﻠﻄﺎﻥ ِﻗﺪﻡ ﺣﺎﺻﻞ ﻧﺸﻮﺩ ﻣﮕﺮ ﺑﻤﻌﺮﻓﺖ ﺍﺳﻢ ﺍﻋﻈﻢ ﺍﻭﺳﺖ‬ ‫ّ‬

‫ﻇﻬﻮﺭ‬

‫ﮐﺘﺐ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﺍﻟﻬﻰ ﺑﺬﮐﺮﺵ‬ ‫ﺳﺎﮐﻦ ﻭ ﻣﺴﺘﻮﻯ ﺍﺳﺖ ﻭ ﺍﻭﺳﺖ ﻏﻴﺐ ﻣﮑﻨﻮﻥ ﻭ ّ‬ ‫ﺳﺮ ﻣﺨﺰﻭﻥ ُ ُ‬

‫ﻣﺰﻳﻦ ﻭ ﺑﺜﻨﺎﻳﺶ ﻧﺎﻃﻖ ‪...‬ﺍﻳﻤﺎﻥ ﺑﺎ‪ ‬ﻭ ﻋﺮﻓﺎﻥ ﺍﻭ ﺗﻤﺎﻡ ﻧﺸﻮﺩ ﻣﮕﺮ ﺑﺘﺼﺪﻳﻖ ﺁﻧﭽﻪ ﺍﺯ‬ ‫ّ‬

‫ﺍﻭ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﻫﻤﭽﻨﻴﻦ ﻋﻤﻞ ﺑﺂﻧﭽﻪ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ " ‪٠‬‬

‫ﺍﺑﻬﻰ (‬ ‫ﺗﺠﻠﻴﺎﺕ ﺹ ‪ ٢٧‬ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ّ‬ ‫ٰ‬ ‫ﺹ ‪٨٠‬‬

‫ﺣﻖ ﻭ ﻟﻘﺎﻯ ﺍﻭ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ‬ ‫‪ - ٨‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﻋﺮﻓﺎﻥ ّ‬

‫ﺍﻋﻠﻰ ﻣﺬﮐﻮﺭ‬ ‫ﺍﺣﻠﻰ ﻭ ﻣﻘﺼﺪ‬ ‫ﺭﺑﺎﻧﻴﻪ ِﻣﻦ ﻏﻴﺮ ﺣﺠﺎﺏ ﺍﻳﻦ ﻣﻄﻠﺐ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﺻﺤﻒ ﻣﺘﻘﻨﮥ ّ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ٰ‬ ‫ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ " ) ﺹ ‪ ١٣٩‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫ﻋﺎﻟﻢ ﭼﻪ ﮐﻪ‬ ‫‪ " - ٩‬ﺩﻳﻦ ﻧﻮﺭﻳﺴﺖ ﻣﺒﻴﻦ ﻭ ﺣﺼﻨﻰ ﺍﺳﺖ ﻣﺘﻴﻦ ﺍﺯ ﺑﺮﺍﻯ ﺣﻔﻆ ﻭ ﺁﺳﺎﻳﺶ ﺍﻫﻞ َ‬

‫ﺧﺸﻴﺔﺍ‪ ‬ﻧﺎﺱ ﺭﺍ ﺑﻤﻌﺮﻭﻑ ﺍﻣﺮ ﻭ ﺍﺯ ﻣﻨﮑﺮ ﻧﻬﻰ ﻧﻤﺎﻳﺪ ﺍﮔﺮ ﺳﺮﺍﺝ ﺩﻳﻦ ﻣﺴﺘﻮﺭ ﻣﺎﻧﺪ ﻫﺮﺝ ﻭ‬ ‫ﻧﻴﺮ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﻭ ﺁﻓﺘﺎﺏ َﺍﻣﻦ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﺍﺯ ﻧﻮﺭ ﺑﺎﺯ ﻣﺎﻧﻨﺪ " ‪٠‬‬ ‫ﻣﺮﺝ ﺭﺍﻩ ﻳﺎﺑﺪ ّ‬

‫ﺍﻭﻝ ﺍﺯ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺍﺷﺮﺍﻗﺎﺕ ‪ -‬ﺹ ‪ ٧٣‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫) ﺩﺭ ﺍﺷﺮﺍﻕ ّ‬

‫ﺍﺑﻬﻰ (‬ ‫ٰ‬

‫‪ " - ١٠‬ﺟﻤﻴﻊ ﻋﺎﻟﻢ ﺑﺮﺍﻯ ﻋﺮﻓﺎﻥ ﺟﻤﺎﻝ ﻗﺪﻡ ﺍﺯ ﻋﺪﻡ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ ﺍﻧﺪ ﻭ ﺑﺎﻳﻦ ﻳﻮﻡ‬

‫ﺯﺑﺮ ﻭ ﺻﺤﻒ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﻧﺪ " ) ﺹ ‪٢٥٣‬ﺍﺷﺮﺍﻗﺎﺕ (‬ ‫ﻣﺒﺎﺭﮎ ﺩﺭ ﮐﺘﺐ ﻭ ُ ُ‬

‫ﻋﺎﻟﻢ ﺍﺯ ﺑﺮﺍﻯ ﻋﺮﻓﺎﻥ ﺍﻳﻦ ﺍﻣﺮ ﺍﻋﻈﻤﺦﻟﻖ ﺷﺪﻩ ﺍﻧﺪ ﻭﻟﮑﻦ ﺟﺰﺍﻯ ﺍﻋﻤﺎﻝ ﮐﻞ ﺭﺍ‬ ‫‪ " - ١١‬ﺟﻤﻴﻊ َ‬

‫ﻣﻨﻊ ﻧﻤﻮﺩ ﻭ ﻣﺤﺮﻭﻡ ﺳﺎﺧﺖ ﻣﮕﺮ ﻧﻔﻮﺳﻴﮑﻪ ﻳﺪ ﻗﺪﺭﺕ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺧﺬ ﻧﻤﻮﺩ ﻭ ﺍﺯ ﻇﻠﻤﺖ ﻧﻔﺲ ﻭ‬

‫ِ‬ ‫ﭐﻟﻴﻮﻡ‬ ‫ٰ‬ ‫ﻫﻮﻯ ﻧﺠﺎﺕ ﺑﺨﺸﻴﺪ ﺍﮔﺮ ﺑﺠﻤﻴﻊ ﺍﻋﻀﺎء ﻭ ﺟﻮﺍﺭﺡ ﻭ ﻋﺮﻭﻕ ﻭ ﺷﻌﺮﺍﺕ َﺍﻟﻰ ْ َ ِ‬ ‫ِّ‬ ‫ﺟﻼﻟﻪ ﺭﺍ ﺳﺘﺎﻳﺶ ﻧﻤﺎﺋﻰ ﻭ ﺣﻤﺪ ﮐﻨﻰ ﻫﺮ ﺁﻳﻨﻪ ﻧﺰﺩ‬ ‫ﺟﻞ َ ُ‬ ‫ﺣﻖ ّ‬ ‫ﭐﻟﺬﻱ َ‬ ‫ﻟﻪ ّ‬ ‫ﺁﺧﺮ َ ُ‬ ‫ﻻ ِ َ‬

‫ﺍﻳﻦ ﻓﻀﻞ ﺍﻋﻈﻢ ﻣﻌﺪﻭﻡ ِ‬ ‫ﺍﻋﻠﻰ (‬ ‫ﺻﺮﻑ ﺍﺳﺖ " ‪ ) .‬ﺹ ‪١١٣‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫‪ " - ١٢‬ﺍﻣﺮﻭﺯ ﻋﺮﻓﺎﻥ ﻫﺮ ﻧﻔﺲ ﺑﺎﻳﺪ ﺑﺪﺭﺟﮥ ﺑﻠﻮﻍ ﻓﺎﺋﺰ ﺷﻮﺩ ﻭ ﺧﻮﺩ ﺭﺍ ﻏﻨﻰ ﻭ ﻣﺴﺘﻐﻨﻰ‬

‫ﻋﺎﻟﻢ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ " ‪ ) ٠‬ﺹ ‪ ١٩٦‬ﻣﺠﻤﻮﻋﮥ ﺍﺷﺮﺍﻗﺎﺕ (‬ ‫ﺍﺯ ﺍﻫﻞ َ‬ ‫ﺹ ‪٨١‬‬

‫ﺍﻭﻝ ﻗﻄﻌﮥ ﺁﺧﺮ ﻣﻔﺎﻭﺿﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ّ‬

‫ِ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴﺖ ﻭﻟﻰ‬ ‫" ﺑﺪﺍﻧﮑﻪ ﺍﻳﻦ ﺍﻋﻤﺎﻝ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘﺎﺭ ﻣﻤﺪﻭﺣﺴﺖ ﻭ ﻣﻘﺒﻮﻝ ﻭ‬ ‫ﺷﺮﻑ َ‬ ‫ﻣﺠﺮﺩ ﺍﻳﻦ ﺍﻋﻤﺎﻝ ﮐﻔﺎﻳﺖ ﻧﻨﻤﺎﻳﺪ ﺯﻳﺮﺍ ﺟﺴﺪﻳﺴﺖ ﺩﺭ ﻧﻬﺎﻳﺖ ﻟﻄﺎﻓﺖ ﻭﻟﻰ ﺑﻴﺮﻭﺡ ‪ .‬ﺑﻠﮑﻪ‬ ‫ّ‬

‫ﺍﻭﻝ ﻋﺮﻓﺎﻥ‬ ‫ﺳﺮﻣﺪﻳﻪ ﻭ‬ ‫ﻋﺰﺕ‬ ‫ﺳﺒﺐ ﺣﻴﺎﺕ‬ ‫ﮐﻠﻴﻪ ﻭ ﻓﻮﺯ ﻭ ﻓﻼﺡ ﺣﻘﻴﻘﻰ ّ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ ﻭ ّ‬

‫ﻣﻘﺪﻡ ﺑﺮﻫﺮ ﻋﺮﻓﺎﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﺍﻋﻈﻢ ﻣﻨﻘﺒﺖ‬ ‫ﺣﻖ ّ‬ ‫ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻣﺴﺖ ﮐﻪ ﻣﻌﺮﻓﺖ ّ‬

‫ﻣﺪﻧﻴﺖ ﺻﻮﺭﻯ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺩﺭ ﻭﺟﻮﺩ ﻣﻌﺮﻓﺖ ﺣﻘﺎﺋﻖ ﺍﺷﻴﺎء ﻓﻮﺍﺋﺪ ﺟﺴﻤﺎﻧﻰ ﺑﺨﺸﺪ ﻭ‬ ‫َ‬ ‫ّ‬ ‫ﻋﻠﻮﻳﺖ‬ ‫ﺗﺮﻗﻰ ﻭ ﺍﻧﺠﺬﺍﺏ ﺭﻭﺣﺎﻧﻰ ﻭ ﺑﺼﻴﺮﺕ ﺣﻘﻴﻘﻰ ﻭ‬ ‫ﺍﻣﺎ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ ﺳﺒﺐ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﺮﻗﻰ ﻧﻤﺎﻳﺪ ّ‬

‫ﻧﻮﺭﺍﻧﻴﺖ ﻭﺟﺪﺍﻥ ﮔﺮﺩﺩ " ‪.‬‬ ‫ﺭﺑﺎﻧﻰ ﻭ ﺗﻌﺪﻳﻞ ﺍﺧﻼﻕ ﻭ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ‬ ‫ّ‬ ‫ﻣﺪﻧﻴﺖ ّ‬ ‫ّ‬

‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ‪ ْ :‬ﺑﺎﻋﻤﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﺭﺍﺋﻴﺪ ﻧﻪ ﺑﺎﻗﻮﺍﻝ ْ ﻭ " ﺍﻃﺎﻋﺔ‬

‫ﺍ‪ ‬ﻭ ﺍﺟﺮﺍﻯ ﺍﺣﮑﺎﻡ ﻭ ﺗﻌﺎﻟﻴﻢ ْ ﻭ " ﻣﺂﻝ ﺍﻋﻤﺎﻝ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫*****‬

‫ﺹ ‪٨٢‬‬

‫" ﺑﻼ ﻓﻰ ﺳﺒﻴﻞ ﺍ‪" ‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﺑﻦ ِ ْ ِ‬ ‫ﭐﻟﺒﻼ‪‬‬ ‫ﭐﻟﻤﺤﺐ ّ ِ ُ‬ ‫ﻳﺮ ُ ْ‬ ‫ﭐﻟﺼﺎﺩﻕ َ ْ‬ ‫ﺟﻮ ْ َ‬ ‫‪َ " - ١‬ﻳﺎ ْ َ‬ ‫ﭐﻻﻧﺴﺎﻥ ْ ُ ‪ُ ‬‬ ‫ﭐﻟﻤﺬﻧﺐ ِ َﺍﻟﻰ ّ ْ َ ِ‬ ‫ﭐﻟﻌﺎﺻﻲ ِ َﺍﻟﻰ ْ َ ْ ِ َ ِ‬ ‫ﮐﺮﺟﺎ‪ِ َ ْ ‬‬ ‫ﭐﻟﺮﺣﻤﺔ" ‪.‬‬ ‫ﭐﻟﻤﻐﻔﺮﺓ َﻭ ْ ُ ْ ِ ِ‬ ‫َ​َ َ‬

‫) ﻗﻄﻌﮥ ‪ ٤٩‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﻋﺮﺑﻰ (‬

‫ﭐﺑﻦ ْ ِ ْ َ ِ‬ ‫ﭐﻟﺒﻼء ِﻓﻲ‬ ‫ﭐﻻﻧﺴﺎﻥ ِ ْ‬ ‫ﻻ ُ ِ َْ َ‬ ‫ﺍﻥ َ‬ ‫‪َ " - ٢‬ﻳﺎ ْ َ‬ ‫ﻳﺼﻴﺒﮏ ْ َ َ ُ‬

‫َ ِ ِْ‬ ‫ﻻ‬ ‫ﺭﺿﺎﺋﻲ َﻭ ِ ْ‬ ‫ﮐﻴﻒ َ ْ ُ ُ‬ ‫ﺍﻥ َ‬ ‫ﺗﺴﻠﮏ ُ ُ َ‬ ‫ﭐﻟﺮﺍﺿﻴﻦ ِﻓﻲ ِ َ‬ ‫ﺳﺒﻞ ّ ْ َ‬ ‫ﺳﺒﻴﻠﻲ َ ْ َ‬

‫ﺣﺒﴼ‬ ‫ﺗﻤﺴﮏ َ َ ‪ُ ‬‬ ‫ﮐﻴﻒ ُ ْ ُ َ‬ ‫َ​َ ‪َ ‬‬ ‫ﭐﻟﻨﻮﺭ ُ ّ‬ ‫ﭐﻟﻤﺸﻘﺔ َ ْ‬ ‫ﻳﺼﻴﺒﮏ ّْ ْ ُ‬ ‫ﻟﻠﻘﺎ‪‬ﻲ َ َ‬ ‫ﺷﻮﻗﴼ ِ ِ َ ‪‬‬

‫ﻟﺠﻤﺎﻟﻰ " ‪٠‬‬ ‫ِ َ َ‬

‫) ﻗﻄﻌﻪ ‪ ٥٠‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﻋﺮﺑﻰ (‬

‫ﺑﻼ‪‬ﻲ ِ َ َ ِ‬ ‫ﭐﺑﻦ ْ ِ ْ َ ِ‬ ‫ﻧﺎﺭ َﻭ‬ ‫ﻇﺎﻫﺮﻩ َ ٌ‬ ‫ﻋﻨﺎﻳﺘﻲ َ ِ ُ ُ‬ ‫‪َ " - ٣‬ﻳﺎ ْ َ‬ ‫ﭐﻻﻧﺴﺎﻥ َ َ ‪‬‬ ‫ﺒﻖ ِ َ ْ ِ‬ ‫ﻟﺘﮑﻮﻥ‬ ‫ﻧﻮﺭ َﻭ َ ْ َ ٌ‬ ‫ِ ْ َ ٌ‬ ‫ﺍﻟﻴﻪ ِ َ ُ ْ َ‬ ‫ﺑﺎﻃﻦ◌ﻩ ُ ْ ٌ‬ ‫ﻓﺎﺳﺘ ِ ْ‬ ‫ﻧﻘﻤﺔ َﻭ َ ِ ِ ُ ُ‬ ‫ﺭﺣﻤﺔ َ ْ َ‬

‫ﻓﺎﻋﺮﻓﻪ " ‪٠‬‬ ‫ﻫﻮ َ ْ ِ‬ ‫ﺭﻭﺣﴼ ِ َ ِ ّ‬ ‫ﺍﺯﻟﻴﴼ ﻭ ُ ْ‬ ‫ﻧﻮﺭﴽ َ َ ِ ّ‬ ‫ﺍﻣﺮﻱ َ ْ ِ ْ ُ‬ ‫ﻗﺪﻣﻴﴼ َﻭ ُ َ‬ ‫َُْ‬

‫) ﻗﻄﻌﻪ ‪ ٥١‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﻋﺮﺑﻰ (‬

‫ﭐﻻﻧﺴﺎﻥ َﻭ َ َ ِ‬ ‫ﭐﺑﻦ ْ ِ ْ ِ‬ ‫ﺩﻣﮏ‬ ‫ﻣﻦ َ ِ َ‬ ‫ﺗﺨﻀﺐ َ ْ ِ َ‬ ‫ﺷﻌﺮﮎ ِ ْ‬ ‫‪َ " - ٤‬ﻳﺎ ْ َ‬ ‫ﺟﻤﺎﻟﻲ َ َ ّ ُ‬

‫ﺿﻴﺎء ّ َ َ ْ ِ‬ ‫ﺍﮐﺒﺮ ِ ْ ِ‬ ‫ﭐﻟﺜﻘﻠﻰ◌ﻥ‬ ‫ﻋﻦ َ ْ ِ‬ ‫َ َ َ‬ ‫ﺧﻠﻖ ْ َ ْ َ ْ ِ‬ ‫ﻋﻨﺪﻱ َ ْ‬ ‫ﭐﻟﮑﻮﻧﻴﻦ َﻭ ِ َ‬ ‫ﻟﮑﺎﻥ ْ َ َ‬ ‫ْ‬ ‫ﻓﺎﺟﻬﺪ ِ ْ ِ‬ ‫ﻋﺒﺪ " ‪٠‬‬ ‫َ ْ َ ْ‬ ‫ﻓﻴﻪ َﻳﺎ َ ْ ُ‬

‫) ﻕ ‪ ٤٧‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﭐﺑﻦ ْ ِ ْ َ ِ‬ ‫ﺗﺪﺑﺮ ِﻓﻲ‬ ‫ﻓﮑﺮ ِﻓﻲ َ ْ ِ َ‬ ‫ﺍﻣﺮﮎ َﻭ َ َ ‪ْ ‬‬ ‫ﭐﻻﻧﺴﺎﻥ َ ‪ْ ‬‬ ‫‪َ " - ٥‬ﻳﺎ ْ َ‬

‫ﻋﻠﻰ ْ ِ‬ ‫ﺗﺴﺘﺸﻬﺪ ِﻓﻲ‬ ‫ﻮﺕ َ َ‬ ‫ﺍﺗﺤﺐ َ ْ‬ ‫ِ ِْ َ‬ ‫ﺍﻭ َ ْ َ ِ َ‬ ‫ِ‬ ‫ﭐﻟﻔﺮﺍﺵ َ ْ‬ ‫ﺍﻥ َ ُ‬ ‫ﺗﻤ ْ َ‬ ‫ﻓﻌﻠﮏ َ ُ ِ ‪‬‬

‫َ ِ ِْ‬ ‫ﻧﻮﺭﻱ‬ ‫ﺳﺒﻴﻠﻲ َ َ‬ ‫ﻣﻈﻬﺮ ُ ْ ِ‬ ‫ﻣﻄﻠﻊ َ ْ ِ‬ ‫ﺗﮑﻮﻥ َ ْ َ َ‬ ‫ﭐﻟﺘﺮﺍﺏ َﻭ ُ ْ َ‬ ‫ﻋﻠﻰ ّ َ ِ‬ ‫ﺍﻣﺮﻱ َﻭ ْ َ َ‬ ‫ﻋﺒﺪ " ‪٠‬‬ ‫ِﻓﻲ َ ْ َ‬ ‫ﻓﺄﻧﺼﻒ َﻳﺎ َ ْ ُ‬ ‫ﺍﻋﻠﻰ ِ ْ َ ْ ِ‬ ‫ﭐﻟﻔﺮﺩﻭﺱ َ ِ ْ‬

‫)ﻕ ‪ ٤٦‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺹ ‪٨٣‬‬

‫ﺖ‬ ‫ﻟﻢ َ َ ْ‬ ‫ﻓﭑﻋﻠﻤﻮﺍ ِ َ ‪‬‬ ‫ﮐﺎﻧ ْ‬ ‫َ َُْ ْ‬ ‫ﭐﻟﻤﺤﻦ َ ْ‬ ‫ﻳﺰﻝ َ َ‬ ‫ﭐﻟﺒﻼﻳﺎ َﻭ ْ ِ َ َ‬ ‫ﺑﺎﻥ ْ َ َ َ‬

‫ﺛﻢ ِ ِ ِ ِ‬ ‫ﻻﺻﻔﻴﺎءﭐ‪َ ِ‬ﻭ َ ِ ّ ‪ِ ‬‬ ‫ﻟﻌﺒﺎﺩﻩ‬ ‫ُ َ ‪ًّ‬‬ ‫ﻣﻮﮐﻠﺔ َ‬ ‫ﺍﺣﺒﺎ‪‬ﻪ ُ ‪‬‬

‫ﺑﻴﻊ‬ ‫ﻻ ٌَْ‬ ‫ﭐﻟﺘﺠﺎﺭﺓ َﻭ َ‬ ‫ﺗﻠﻬﻴﻬﻢ ِ َ َ ُ‬ ‫ﭐﻟﺬﻳﻦ َﻻ ُ ْ ِ ْ ِ ُ‬ ‫ﺍﻟﻤﻨﻘﻄﻌﻴﻦ ّْ ِ ْ َ‬ ‫َْ ُ َْ ِ ِ ْ َ‬

‫ﻫﻢ ِ َ ْ ِ ِ‬ ‫ﻳﺴﺒﻘﻮﻧﻪ ِ ْ َ ِ‬ ‫ﻟﻤﻦ‬ ‫ﻋﻦ ِ ْ ِ‬ ‫ﺑﭑﻟﻘﻮﻝ َﻭ ُ ْ‬ ‫َ ْ‬ ‫ﺫﮐﺮ ﭐ‪َ ِ‬ﻭ َﻻ َ ْ ِ ُ ْ َ ُ‬ ‫ﺑﺎﻣﺮﻩ َ ِ َ‬

‫ﻣﻦ‬ ‫ﻣﻦ َ ْ ُ‬ ‫ﺟﺮﺕ ُ ّ ُ‬ ‫ﭐﻟﻌﺎﻣﻠﻴﻦ ‪َ ِ ٰ َ .‬‬ ‫ﻳﺠﺮﻱ ِ ْ‬ ‫ﺳﻨﺔ ﭐ‪ْ ِ ِ‬‬ ‫ﮐﺬﻟﮏ َ َ ْ‬ ‫َْ ِ​ِْ َ‬ ‫ﻗﺒﻞ َﻭ َ ْ َ‬

‫ﻟﻠﺼﺎﺑﺮﻳﻦ " ‪٠‬‬ ‫َْ ُ‬ ‫ﻓﻄﻮﺑﻰ ِ ّ ِ ِ ْ َ‬ ‫ﺑﻌﺪ َ ُ ْ َ ٰ‬

‫) ﺳﻮﺭﮤ ﻣﻠﻮﮎ ‪ -‬ﺹ ‪ ٢٨‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺑﻤﻠﻮﮎ (‬ ‫ْ َ​َِ‬ ‫ﻏﺎﺩﻳﺔ َ َ َ ِ‬ ‫ﭐﻟﺪﺳﮑﺮﺓ‬ ‫ﻟﻬﺬﻩ‬ ‫ﭐﻟﺒﻼ‪ً َ ِ َ ‬‬ ‫‪ْ َ "-٧‬‬ ‫ﺟﻌﻞ ﭐ‪َ َ ْ ُ‬‬ ‫ﻗﺪ َ َ َ‬

‫ﺍﻟﺬﻯ ِ ِﺑﻪ َ ْ َ َ ِ‬ ‫ﺫﺑﺎﻟﺔ ِ ِ ْ َ ِ ِ‬ ‫ﭐﻻﺭﺽ َﻭ‬ ‫ﻟﻤﺼﺒﺎﺣﻪ ّ‬ ‫ﭐﻟﺨﻀﺮﺍء َﻭ ُ َ َ ً‬ ‫ﺍﺷﺮﻗﺖ ْ َ ْ ُ‬ ‫ْ َ ْ َ‬ ‫ﭐﻟﺴﻤﺎُء " ‪٠‬‬ ‫َ‬

‫) ﻟﻮﺡ ﺳﻠﻄﺎﻥ ﺍﻳﺮﺍﻥ ‪ -‬ﺹ ‪ ١٩١‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬

‫ﻣﻦ‬ ‫ﻟﻢ َ َ ْ‬ ‫ﺫﮐﺮﻩ َ َ‬ ‫ﺑﭑﻟﺒﻼء َ َ‬ ‫ﻫﺬﺍ ِ ْ‬ ‫‪ْ َ "-٨‬‬ ‫ﺳﻨﺎ ِ ْ ُ ُ‬ ‫ﻋﻼ َ ْ ُ ُ‬ ‫ﺍﻣﺮﻩ َﻭ َ َ‬ ‫ﻳﺰﻝ ِ ْ َ‬ ‫ﭐﻟﻘﺮﻭﻥ ُ َ ِ َ ِ‬ ‫ﺧﻠﺖ ِﻓﻰ ُ ُ ِ‬ ‫ُ ِّ ِ‬ ‫ﭐﻻﻋﺼﺎﺭ‬ ‫ﭐﻟﺨﺎﻟﻴﺔ َﻭ ْ َ ْ َ ِ‬ ‫ﺳﻨﺘﻪ َ ْ‬ ‫ﻗﺪ َ َ ْ‬

‫ْ َ ِ َِ‬ ‫ﭐﻟﻤﺎﺿﻴﺔ "‬

‫) ﻟﻮﺡ ﺳﻠﻄﺎﻥ ‪ -‬ﺹ ‪ ١٩٧‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺑﻤﻠﻮﮎ (‬

‫ﻋﺎﻟﻢ ﺍﺛﺮ ﻋﻈﻴﻢ ﺩﺍﺭﺩ ﺗﺎ ﭼﻪ‬ ‫ﻧﻔﺴﻰ ﺑﺮﺁﻳﺪ ﺩﺭ َ‬ ‫ﻟﺤﺐ ﭐ‪ ‬ﺍﺯ َ ْ‬ ‫‪َ َ "-٩‬‬ ‫ﻧﻔﺴﻰ ﮐﻪ ِ ُ ‪‬‬

‫ﻧﻔﺴﻰ ﻭﺍﺭﺩ ﺷﻮﺩ " ‪٠‬‬ ‫ﺭﺳﺪ ﺑﺒﻼﻳﺎ ﻭ ﺭﺯﺍﻳﺎﺋﻰ ﮐﻪ ﺩﺭ ﺳﻴﺒﻴﻞ ﭐ‪ ‬ﺑﺮ َ ْ‬

‫) ﺹ ‪ ٤٨‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫ﻣﺤﺒﻴﻦ ﺑﻤﻨﺰﻟﮥ ﺍﻏﺼﺎﻥ ﻭ ﺍﻭﺭﺍﻕ ﺍﻳﻦ ﺷﺠﺮﮤ ﻣﺒﺎﺭﮐﻪ ﻫﺴﺘﻨﺪ‬ ‫‪ " - ١٠‬ﭼﻮﻥ ﻣﺆﻣﻨﻴﻦ ﻭ ُ ّ‬

‫ﺍﻟﺒﺘﻪ ﺑﺮ ﻓﺮﻉ ﻭ ﺍﻏﺼﺎﻥ ﻭ ﺍﻭﺭﺍﻕ ﻭﺍﺭﺩ ﺁﻳﺪ ‪ .‬ﺍﻳﻨﺴﺖ‬ ‫ﻟﻬﺬﺍ ﻫﺮ ﭼﻪ ﺑﺮ ﺍﺻﻞ ﺷﺠﺮﻩ ﻭﺍﺭﺩ ﮔﺮﺩﺩ ّ‬

‫ِ‬ ‫ﺟﻤﺎﻝ ﺫﻭﺍﻟﺠﻼﻝ ﺑﻮﺩﻩ ﻭ‬ ‫ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﺍﻋﺼﺎﺭ ﺍﻳﻨﮕﻮﻧﻪ ﺻﺪﻣﺎﺕ ﻭ ﺑﻼﻳﺎ ﺍﺯ ﺑﺮﺍﻯ ﻋﺎﺷﻘﺎﻥ‬

‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ " ‪٠‬‬

‫) ﺹ ‪ ٣٤٣‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺹ ‪ ٤٢‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫‪٨٤‬‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١١‬ﺍﮔﺮ ﻧﺎﺱ ﺑﺪﻳﺪﮤ ﺑﺼﻴﺮﺕ ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ ﻣﺸﻬﻮﺩ ﺷﻮﺩ ﮐﻪ ﺍﻳﻦ ِﻣﺤﻦ ﻭ ﺑﻼﻳﺎ ﻭ‬

‫ِ‬ ‫ﺣﻘﻴﻘﺖ ﻧﻌﻤﺖ‬ ‫ﻣﺸﻘﺖ ﻭ ﺭﺯﺍﻳﺎ ﮐﻪ ﺑﺮ ﻣﺨﻠﺼﻴﻦ ﻭ ﻣﺆﻣﻨﻴﻦ ﻧﺎﺯﻝ ﻭ ﻭﺍﺭﺩ ﺍﺳﺖ ْ ﻋﻴﻦ ﺭﺍﺣﺖ ﻭ‬ ‫ّ‬

‫ﻣﺸﻘﺖ ﻭ ﻋﺬﺍﺏ ﻭ ﺯﺣﻤﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﮐﻪ‬ ‫ﻧﻔﺲ‬ ‫ﻋﺰﺕ‬ ‫ّ‬ ‫ﺣﻖ ْ ِ‬ ‫ِ‬ ‫ﻣﻌﺮﺿﻴﻦ ﺍﺯ ّ‬ ‫ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺭﺍﺣﺖ ﻭ ّ‬ ‫ﺍﻋﻠﻰ ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﺵ ﻭ ﺍﺛﺮ‬ ‫ﻋﻠﺖ ﻭﺻﻮﻝ ﺑﺮﻓﺮﻑ‬ ‫ﻧﺘﻴﺠﻪ ﻭ ﺛﻤﺮﮤ ﺍﻳﻦ ﺑﻼﻳﺎ ﺭﺍﺣﺖ‬ ‫ﮐﺒﺮﻯ ﻭ ّ‬ ‫ٰ‬ ‫ٰ‬

‫ﺍﻳﻦ ﺭﺍﺣﺖ ‪ ،‬ﺯﺣﻤﺖ ﻭ‬ ‫ﺳﻔﻠﻰ " ‪٠‬‬ ‫ّ‬ ‫ﻣﺸﻘﺖ ُ‬ ‫ﻋﻈﻤﻰ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﻧﺰﻭﻝ ﺩﺭ ﺩﺭﮎ ُ ٰ‬ ‫ٰ‬ ‫) ﺹ ‪ ٣٤٤‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫‪ " - ١٢‬ﺭﻧﺞ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺣﻀﺮﺕ ﻳﺰﺩﺍﻥ ﺭﺍﺣﺖ ﺩﺍﻥ ‪ .‬ﻫﺮ ﺩﺭﺩﻯ ﺩﺭ ﺭﺍﻩ ﺍﻭ ﺩﺭﻣﺎﻧﻴﺴﺖ ﺑﺰﺭﮒ ﻭ‬

‫ﻫﺮ ﺗﻠﺨﻰ ﺷﻴﺮﻳﻦ ﻭ ﻫﺮ ﭘﺴﺘﻰ ﺑﻠﻨﺪ ‪ .‬ﺍﮔﺮ ﻣﺮﺩﻣﺎﻥ ﺑﻴﺎﺑﻨﺪ ﻭ ﺑﺪﺍﻧﻨﺪ ﺟﺎﻥ ﺭﺍﻳﮕﺎﻥ ﺩﺭ ﺭﺍﻩ‬

‫ﺍﻳﻦ ﺭﻧﺞ ﺩﻫﻨﺪ ‪ .‬ﺍﻳﻦ ﺭﻧﺞ ﻣﻔﺘﺎﺡ ﮔﻨﺞ ﺍﺳﺖ ‪ .‬ﺍﮔﺮ ﺩﺭ ﻇﺎﻫﺮ ﻣﻨﮑﺮ ﺍﺳﺖ ﺩﺭ ﺑﺎﻃﻦ ﭘﺴﻨﺪﻳﺪﻩ‬ ‫ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ " ‪ ) ٠‬ﺹ ‪ ٦٧‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫ﻧﻔﺴﻲ ِ َ ِ ِ‬ ‫ﭐﻟﺬﻱ َ ْ ِ‬ ‫ﻓﻮ ‪ِ ‬‬ ‫ﺑﻴﺪﻩ ﮐﻪ‬ ‫‪ " - ١٣‬ﺍﺑﺪﴽ ﺍﺯ ﺍﻣﻮﺭﺍﺕ ﻭﺍﺭﺩﻩ ﻣﺤﺰﻭﻥ ﻣﺒﺎﺵ َ َ‬

‫ﻋﺎﻟﻢ ﺑﻮﺩ ﻭ ﻧﻌﻤﺘﺶ ﻣﺨﺼﻮﺹ ﺁﻧﭽﻪ ﺩﺭ ﺩﻧﻴﺎ ﻋﻨﺪ‬ ‫ﺍﮔﺮ ﻋﻮﺍﻟﻢ ﻻﻳﺘﻨﺎﻫﻰ ﺍﻟﻬﻰ ﻣﻨﺤﺼﺮ ﺑﺎﻳﻦ َ‬ ‫ﻣﻌﺬﺏ ﻧﻤﻰ ﺳﺎﺧﺘﻢ ‪ .‬ﻓﮑﺮ ﺩﺭ‬ ‫ﻻﻳﺤﺼﻰ ّ‬ ‫ﺍﻫﻠﺶ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ‪ ،‬ﺍﺑﺪﴽ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﻼﻳﺎﻯ َ ُ ْ َ ٰ‬

‫ﺿﺮﻯ ﮐﻪ ﺑﺮ ﻫﺮ ﻳﮏ ﺩﺭ ﺳﺒﻴﻞ ﺍﻟﻬﻰ ﻭﺍﺭﺩ ﺷﺪﻩ ﻗﺴﻢ ﺑﻘﻠﻢ ِﻗﺪﻡ‬ ‫ﻣﻘﺮﺑﻴﻦ ﻧﻤﺎ ﻭ ﺩﺭ ّ‬ ‫ﺍﻧﺒﻴﺎﻯ ّ‬ ‫ﺗﻔﮑﺮ ﺩﺭ ﺁﻥ ﺍﺑﺪﴽ ﺑﺪﻧﻴﺎ‬ ‫ﺫﺭﻩ ﺷﻌﻮﺭ ﺑﺎﺷﺪ ﺑﺬﮐﺮ ﺍﻳﻦ ﺑﻴﺎﻥ ﻭ‬ ‫ّ‬ ‫ﮐﻪ ﺩﺭ ﻫﺮ ﻧﻔﺴﻰ ّ‬ ‫ﺍﻗﻞ ِﻣﻦ ّ‬

‫ﺍﻋﺘﻨﺎء ﻧﻨﻤﺎﻳﺪ ﻭ ﺍﺯ ﻭﺟﻮﺩ ﻭ ﻓﻘﺪﺍﻧﺶ ﻣﺤﺰﻭﻥ ﻧﮕﺮﺩﺩ " ‪٠‬‬

‫) ﺹ ‪ ١٣٥‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫ﺹ ‪٨٥‬‬

‫ﻣﺤﺒﺎﻥ ﮐﻮﻯ ﻣﺤﺒﻮﺏ ﻭ ﻣﺤﺮﻣﺎﻥ ﺣﺮﻳﻢ ﻣﻘﺼﻮﺩ ﺍﺯ ﺑﻼ ﭘﺮﻭﺍ ﻧﺪﺍﺭﻧﺪ ﻭ ﺍﺯ ﻓﻀﺎ‬ ‫‪" - ١٤‬‬ ‫ّ‬

‫ﺍﺣﺘﺮﺍﺯ ﻧﺠﻮﻳﻨﺪ ‪ ،‬ﺍﺯ ﺑﺤﺮ ﺗﺴﻠﻴﻢ ﻣﺮﺯﻭﻗﻨﺪ ﻭ ﺍﺯ ﻧﻬﺮ ﺗﺴﻨﻴﻢ ﻣﺸﺮﻭﺏ ‪ .‬ﺭﺿﺎﻯ ﺩﻭﺳﺖ ﺭﺍ ﺑﺪﻭ‬

‫ﺑﻠﻴﺎﺕ ﺭﺍ ﭼﻮﻥ ﺁﺏ‬ ‫ﺟﻬﺎﻥ ﻧﺪﻫﻨﺪ ﻭ ﻗﻀﺎﻯ ﻣﺤﺒﻮﺏ ﺭﺍ ﺑﻔﻀﺎﻯ ﻻﻣﮑﺎﻥ ﺗﺒﺪﻳﻞ ﻧﻨﻤﺎﻳﻨﺪ ‪ .‬ﺯﻫﺮ ّ‬

‫ﺳﻢ ﮐﺸﻨﺪﻩ ﺭﺍ ﭼﻮﻥ ﺷﻬﺪ ﺭﻭﺡ ﺑﺨﺸﻨﺪﻩ ﻻﺟﺮﻋﻪ ﺑﻴﺎﺷﺎﻣﻨﺪ ‪ .‬ﺩﺭ ﺻﺤﺮﺍﻫﺎﻯ‬ ‫ﻭ ﺣﻴﺎﺕ ﺑﻨﻮﺷﻨﺪ ﻭ ّ‬ ‫ﻣﻮﺍﺟﻨﺪ ﻭ ﺩﺭ ﺑﺎﺩﻳﻪ ﻫﺎﻯ ُ ْ ِ‬ ‫ﻣﺘﻠﻒ ﺑﺠﺎﻧﻔﺸﺎﻧﻰ ﭼﺎﻻﮎ ‪ .‬ﺩﺳﺖ ﺍﺯ‬ ‫ﺑﻰ ﺁﺏ ﻣﻬﻠﮏ ﺑﻴﺎﺩ ﺩﻭﺳﺖ ّ‬ ‫ﻋﺎﻟﻢ ﺑﺮﺑﺴﺘﻪ ﺍﻧﺪ ﻭ ﺑﺠﻤﺎﻝ ﺩﻭﺳﺖ‬ ‫ﺟﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﺍﻧﺪ ﻭ ﻋﺰﻡ ﺟﺎﻧﺎﻥ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﭼﺸﻢ ﺍﺯ َ‬

‫ﺗﻮﮐﻞ‬ ‫ﮔﺸﻮﺩﻩ ﺍﻧﺪ ‪ .‬ﺟﺰ ﻣﺤﺒﻮﺏ ﻣﻘﺼﻮﺩﻯ ﻧﺪﺍﺭﻧﺪ ﻭ ﺟﺰ ﻭﺻﺎﻝ ﮐﻤﺎﻟﻰ ﻧﺠﻮﻳﻨﺪ ‪ .‬ﺑﻪ َﭘﺮ ّ‬

‫ﺗﻮﺳﻞ ﻃﻴﺮﺍﻥ ﮐﻨﻨﺪ ‪.‬‬ ‫ﭘﺮﻭﺍﺯ ﻧﻤﺎﻳﻨﺪ ﻭ ِﺑﺠﻨﺎﺡ ّ‬

‫ﺍﻡ ﻣﻘﺒﻮﻝ ﺗﺮ‬ ‫ﻧﺰﺩﺷﺎﻥ ﺷﻤﺸﻴﺮ ﺧﻮﻧﺮﻳﺰ ﺍﺯ ﺣﺮﻳﺮ ﺑﻬﺸﺘﻰ ﻣﺤﺒﻮﺏ ﺗﺮ ﺍﺳﺖ ﻭ ﺗﻴﺮ ﺗﻴﺰ ﺍﺯ ﺷﻴﺮ ُ ّ‬

‫ﺯﻧﺪﻩ ﺩﻝ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﺭﻩ ﺻﺪ ﻫﺰﺍﺭ ﺗﺎ ﮐﻨﺪ ﺩﺭ ﻫﺮ َﻧﻔﺲ ﺻﺪ ﺟﺎﻥ ﻧﺜﺎﺭ " ‪٠‬‬ ‫) ﺍﺯ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺷﮑﺮ ﺷﮑﻦ ﺹ ‪ ١٤٧ - ٨‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﻈﻤﻰ ‪ .‬ﻇﻠﻢ‬ ‫ﺍﺫﻳﺖ ﻭ ﺟﻔﺎ ﮐﻪ ﺩﺭ ﺳﺒﻴﻞ ﻣﻴﺮ ﻭﻓﺎ ﻭﺍﺭﺩ ﺷﻬﺪ ﺑﻘﺎﺳﺖ ﻭ ﻣﻮ ﻫﺒﺖ ُ‬ ‫‪ " - ١‬ﻫﺮ ّ‬ ‫ٰ‬

‫ﻭ ﺳﺘﻢ ﻭ ﺩﺭﺩ ﻭ ﻏﻢ ﺩﺭ ﻣﺬﺍﻕ ﻋﺎﺷﻘﺎﻥ ﺟﻤﺎﻝ ﻗﺪﻡ ﺧﻮﺷﺘﺮﻳﻦ ﻧﻌﻢ ﺍﺳﺖ ﺯﻳﺮﺍ ﺩﺭ ﺳﺒﻴﻞ ﺟﺎﻧﺎﻧﺴﺖ‬ ‫ﻭ‬

‫ﻗﻨﺎ‬ ‫ﺭﺯﻕ ﺩﻝ ﻭ ﺟﺎﻝ ‪ .‬ﻭﻟﻰ ﺳﺘﻤﮑﺎﺭ ﺭﺍ ﻋﻘﻮﺑﺖ ﭘﺎﻳﺪﺍﺭ ﺍﺳﺖ ﻭ ﻋﺬﺍﺏ ﻧﻴﺮﺍﻥ ﻭ ﻧﺎﺭ ﻭ ِ َ‬

‫ﻋﺬﺍﺏ‬ ‫ﻣﮑﺮﻭﺏ‬ ‫ِ‬ ‫ﻣﻌﺰﺯ ﮔﺮﺩﺩ ﻭ ﻇﺎﻟﻢ ﻣﻐﺒﻮﻥ ﺷﻮﺩ ﻭ َ ُ ْ‬ ‫‪‬‬ ‫ﭐﻟﻨﺎﺭ )*( ﻋﺎﻗﺒﺖ ﻣﻈﻠﻮﻡ ّ‬ ‫ﺭﺑﻨﺎ َ َ‬

‫" ) ﺹ ‪ ١٤٩‬ﺝ ‪ ٢‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ‪ ( *) -‬ﻣﻀﻤﻮﻥ ﺁﻳﺎﺕ ‪ ٢٠١‬ﺳﻮﺭﮤ ﺑﻘﺮﻩ ﻭ ‪ ١٦‬ﻭ ‪١٩١‬‬

‫ﺁﻝ ﻋﻤﺮﺍﻥ (‬ ‫ﺹ ‪٨٦‬‬

‫‪ " - ٢‬ﺍﺯ ﻓﻀﻞ ﺧﺪﺍﻭﻧﺪ ﻣﻬﺮﺑﺎﻥ ﺍﻣﻴﺪﻭﺍﺭ ﺍﺳﺖ ﮐﻪ ﻳﺎﺭﺍﻥ ﻣﻘﺎﻭﻣﺖ ﻣﺼﺎﺋﺐ ﺑﻰ ﭘﺎﻳﺎﻥ ﻧﻤﺎﻳﻨﺪ‬

‫ﻭ ﻣﺎﻧﻨﺪ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻫﺮ ﺩﻣﻰ ﺩﻝ ﻭ ﺟﺎﻥ ﻓﺪﺍﻯ ﺟﺎﻧﺎﻥ ﮐﻨﻨﺪ ﺍﺯ ﻫﻴﭻ ﺑﻼﺋﻰ ﻧﻠﻐﺰﻧﺪ ﻭ‬

‫ﺑﻬﻴﭻ ﻣﺼﻴﺒﺘﻰ ﻧﻠﺮﺯﻧﺪ ﻭ ﺻﻤﺖ ﻭ ﺳﮑﻮﺕ ﻧﭙﺴﻨﺪﻧﺪ ﺑﻠﮑﻪ ﻣﺎﻧﻨﺪ ﺫﻫﺐ ﺍﺑﺮﻳﺰ ﺩﺭ ﺁﺗﺶ ﺗﻨﺪ ﻭ ﺗﻴﺰ‬

‫ُﺭﺥ ﺑﺮﺍﻓﺮﻭﺯﻧﺪ ﺑﻼ ﺭﺍ ﺩﺭ ﺳﺒﻴﻞ ﺑﻬﺎ ﻋﻴﻦ ﻋﻄﺎ ﺷﻤﺮﻧﺪ ﻭ ﻣﺼﻴﺒﺖ ﺭﺍ ﺩﺭ ﺭﻩ ﺣﻀﺮﺕ ﺍﺣﺪﻳﺖ‬

‫ﻋﻴﻦ ﻣﻮﻫﺒﺖ ﺩﺍﻧﻨﺪ " ‪ ) ٠‬ﺹ ‪ ٤٠‬ﻧﺎﺭ ﻭ ﻧﻮﺭ (‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﺁﺭﺩ ﻭ ﺍﻳﻦ ﺁﺗﺶ‬ ‫ﻣﺴﺮﺕ‬ ‫‪ " - ٣‬ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﮐﻪ ﺍﻳﻦ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺸﻘﺎﺕ ﺟﺴﻤﺎﻧﻴﻪ ﺭﺍﺣﺖ ﻭ ّ‬

‫ﻣﺴﺮﺕ ﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﺯﺣﻤﺖ‬ ‫ﺳﻮﺯﺍﻥ ﻋﻮﺍﻧﺎﻥ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﻗﻠﺐ ﻭ ﻭﺟﺪﺍﻥ ﺁﺭﺩ ﺍﻳﻦ ﻋﺴﺮﺕ ّ‬ ‫ﻋﻠﺖ ّ‬

‫ﺑﺎﻋﺚ ﺭﺣﻤﺖ ﺷﻮﺩ ﻭ ﺍﻳﻦ ﻧﻘﻤﺖ ﺳﺒﺐ ﻧﻌﻤﺖ ﺟﺎﻭﺩﺍﻧﻰ ﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﺗﻨﮕﻰ ﺳﺠﻦ ﮔﺸﺎﻳﺶ‬ ‫ﺟﻬﺎﻥ‬

‫ﺍﻟﻬﻰ ﺷﻮﺩ ﻗﺴﻢ ﺑﺴﻠﻄﺎﻥ ﻭﺟﻮﺩ ﻭ ِ‬ ‫ﺑﻠﻴﺎﺕ ﺳﺒﻴﻞ ﻣﺤﺒﻮﺏ ﺍﺯ ﺟﺎﻥ‬ ‫ﻋﺎﻟﻢ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﮐﻪ ﺍﻳﻦ ّ‬

‫ﻋﺰﻳﺰ ﺗﺮ ﺍﺳﺖ ﻭ ﺍﺯ ﺷﻬﺪ ﻭ ﺷﮑﺮ ﻟﺬﻳﺰﺗﺮ " ‪٠‬‬

‫) ﺹ ‪ ٨٧‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫‪-٤‬‬

‫ﻫﻮﺍ‪‬‬

‫ﺍﻯ ﻋﺒﺎﺩ ﺣﻖ ﻭ ﺍﻣﺎء ﺭﺣﻤﺎﻥ‬

‫ﺑﻮﺩ‬ ‫ﻋﺸﻖ ﺯ ّ‬ ‫ﺍﻭﻝ ﺳﺮﮐﺶ ﻭ ﺧﻮﻧﻰ ُ َ‬

‫ﺑﻮﺩ‬ ‫ﺗﺎ ﮔﺮﻳﺰﺩ ﺁﻧﮑﻪ ﺑﻴﺮﻭﻧﻰ ُ َ‬

‫ﻣﺤﻦ ﺳﺎﺑﻖ ﻭ ﻻﺣﻖ ﺍﺳﺖ ﻋﺎﺷﻖ ﻣﻔﺘﻮﻥ ﻫﻤﻮﺍﺭﻩ‬ ‫ﺣﺐ ﺻﺎﺩﻕ‬ ‫ﺗﺤﻤﻞ ﺑﻼﻳﺎ ﻭ ِ َ ِ‬ ‫ّ‬ ‫ﺍﺯ ﻟﻮﺍﺯﻡ ُ ّ‬ ‫ﻗﺎﻝ‬ ‫ﻓﻨﻌﻢ َﻣﺎ َ َ‬ ‫ﺁﻏﺸﺘﻪ ﺑﺨﻮﻥ ﺍﺳﺖ ﻭ ﻣﺸﺘﺎﻕ ﺩﻳﺪﺍﺭ ﻫﻤﻴﺸﻪ ﺁﻭﺍﺭﮤ ﺩﻳﺎﺭ َ ِ َ َ‬

‫ِ‬ ‫ﻣﺠﻨﻮﻥ ﺧﺮﻣﻦ ﺳﻮﺯ ﺭﺍ‬ ‫ﺳﺮ ﻟﻴﻠﻰ ﻏﺎﻓﻠﻨﺪ ﮐﻴﻦ ﮐﺮﺍﻣﺖ ﻧﻴﺴﺖ ﺟﺰ‬ ‫ﻋﺎﻗﻼﻥ ﺧﻮﺷﻪ ﭼﻴﻦ ﺍﺯ ّ‬

‫ﺹ ‪٨٧‬‬

‫ﻟﻬﺬﺍ ﺩﺭ ﺟﻤﻴﻊ ﻗﺮﻭﻥ ﻭ ﺍﻋﺼﺎﺭ ﺍﺑﺮﺍﺯ ﻫﺪﻑ ﺗﻴﺮ ﺑﻼ ﺑﻮﺩﻧﺪ ﻭ ﻣﻘﺘﻮﻝ ﺳﻴﻒ ﺟﻔﺎ ‪ .‬ﮔﺎﻫﻰ ﺟﺎﻡ‬

‫ﺳﻢ ﺟﻔﺎ ﭼﺸﻴﺪﻧﺪ ﻭ ﺩﻣﻰ ﺁﺳﺎﻳﺶ ﻭ ﺭﺍﺣﺖ ﻧﺪﻳﺪﻧﺪ ﻭ ﻧﻔﺴﻰ ﺩﺭ ﺑﺴﺘﺮ‬ ‫ﺑﻼ ﻧﻮﺷﻴﺪﻧﺪ ﻭ ﮔﻬﻰ ّ‬

‫ﻋﺎﻓﻴﺖ ﻧﻴﺎﺭﻣﻴﺪﻧﺪ ﺑﻠﮑﻪ ﻋﻘﻮﺑﺖ ﺷﺪﻳﺪ ﺩﻳﺪﻧﺪ ﻭ ﺑﺎﺭ ﻣﺤﻨﺖ ﻫﺮ ﻳﺰﻳﺪ ﮐﺸﻴﺪﻧﺪ ﻭ ﺩﺭ ﺳﺠﻦ ﻭ‬ ‫ﺯﻧﺪﺍﻥ ﺩﻝ ﺍﺯ ﺟﻬﺎﻥ ﻭ ﺟﻬﺎﻧﻴﺎﻥ ﺑﺮﻳﺪﻧﺪ ﻟﻬﺬﺍ ﺍﮐﺜﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻣﺸﻬﺪ ﻓﺪﺍ ﺷﻬﻴﺪ‬ ‫ﮔﺮﺩﻳﺪﻧﺪ ‪.‬‬

‫ﻣﺤﻦ ﻭ ﺷﻬﺎﺩﺕ ﺩﺭ ﺳﺒﻴﻞ ﺫﻭﺍﻟﻤﻨﻦ ﺍﺯ ﺁﺋﻴﻦ ﺩﻳﺮﻳﻦ ﻋﺎﺷﻘﺎﻧﺴﺖ ﻭ‬ ‫‪ّ ...‬‬ ‫ﺗﺤﻤﻞ ﺑﻼﻳﺎ ﻭ ِ َ‬

‫ﻣﻨﺘﻬﻰ ﺁﺭﺯﻭﻯ ﻣﺸﺘﺎﻗﺎﻥ ‪ .‬ﭘﺲ ﺷﮑﺮ ﮐﻨﻴﺪ ﺧﺪﺍ ﺭﺍ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﺳﺎﻏﺮ ﺟﺮﻋﻪ ﺍﻯ ﻧﻮﺷﻴﺪﻳﺪ ﻭ‬ ‫ٰ‬

‫ﺳﻢ ﻗﺎﺗﻠﻰ ﭼﺸﻴﺪﻳﺪ ‪ .‬ﺍﻳﻦ ﺯﻫﺮ ﻧﻪ ‪ ،‬ﺷﻬﺪ ﻭ ﺷﮑﺮ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺗﻠﺦ‬ ‫ﺍﺯ ﺑﻼﻳﺎﻯ ﺳﺒﻴﻞ ﺁﻥ ﺩﻟﺒﺮ ّ‬ ‫ﺷﻮﻗﻰ ِﺍﻟﻰ ُ ‪‬‬ ‫ﻧﻪ ‪ِ ،‬‬ ‫ﺳﺒﻴﻞ‬ ‫ﻗﻨﺪ‬ ‫ﮐﻞ َ َ‬ ‫ﺑﻼ‪ِ ‬ﻓﻲ َ ِ ْ ِ‬ ‫ّ‬ ‫ﻣﮑﺮﺭ ﺍﺳﺖ ‪َ َ .‬‬ ‫ٰ‬ ‫ﻓﻴﺎ َ ْ َ ٰ‬ ‫ﻣﺼﻴﺒﺔ ِﻓﻲ َ َ ّ ِ‬ ‫ﮐﻞ ُ ِ ْ َ ٍ‬ ‫ﻣﻦ ُ ‪‬‬ ‫ﻣﺤﺒﺔ ﭐ‪َ ِ‬ﻭ َﻳﺎ‬ ‫ﻃﺮﺑﺎ ِ ْ‬ ‫ﭐ‪َ ِ‬ﻭ َﻳﺎ َ َ َ‬

‫ﺑﺠ َ ِ‬ ‫ﻃﻮﺑﻰ‬ ‫ﻤﺎﻝ ﭐ‪ٰ َ ‬‬ ‫ﺫﺍﻕ ْ َ َ‬ ‫ﻟﻤﻦ َ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﺣﺒﴼ ِ َ‬ ‫ﭐﻟﺠﻔﺎ ُ َ‬ ‫ُ َ ٰ‬ ‫ﻭﻳﺎ ُ ْ َ ٰ‬ ‫ﭐﻟﺮﺯﺍﻳﺎ َ ْ ِ‬ ‫ﻟﻘﺎء ﭐ‪٠ "... ‬‬ ‫ﺑﺤﺮ ْ َ ٰ‬ ‫ﺧﺎﺽ ِﻓﻲ َ ْ ِ‬ ‫ﺍﻟﻰ ِ َ‬ ‫ِ َ ْ‬ ‫ﻟﻤﻦ َ َ‬ ‫ﺷﻮﻗﴼ ٰ‬ ‫)ﺹ ‪ ٢٨‬ﻧﺎﺭ ﻭ ﻧﻮﺭ (‬

‫ﻗﻮﺕ ﺑﺎﺯﻭ‬ ‫‪ " - ٥‬ﺍﻯ ﺳﺘﻤﺪﻳﺪﮔﺎﻥ ﺭﺍﻩ ﻳﺰﺩﺍﻥ ﻋﻮﺍﻧﺎﻥ ﺩﺳﺖ ﺗﻄﺎﻭﻝ ﮔﺸﻮﺩﻧﺪ ﻭ ﺳﺘﻤﮑﺎﺭﺍﻥ ّ‬

‫ﺍﺣﺒﺎء ﺍ‪ ‬ﻭ ﺗﻌﺬﻳﺐ ﺍﻣﻨﺎء‬ ‫ﻧﻤﻮﺩﻧﺪ ‪ .‬ﮔﻤﺎﻥ ﮐﻨﻨﺪ ﻭ ﺭﺃﻯ ﺯﻧﻨﺪ ﮐﻪ ﺍﻳﻦ ﺑﻼﻳﺎ ﺗﻮﻫﻴﻦ ّ‬

‫ﻧﻴﺮ ﺍﻋﻈﻢ‬ ‫ﻓﺒ‪‬ﺲ َﻣﺎ ُﻫﻢ َ ُ ‪َ ‬‬ ‫ﻳﻈﻨﻮﻥ ‪ .‬ﻗﺴﻢ ﺑﻨﻮﺭ ّ‬ ‫ﺍ‪ ‬ﻭ ﺗﻀﻴﻴﻊ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ َ ِ ‪َ ‬‬

‫ﻣﺼﻔﻰ ‪ .‬ﺍﻳﻦ‬ ‫ﮐﺒﺮﻯ ﻭ ﺍﻳﻦ ﺣﻨﻈﻞ ﻋﺴﻞ‬ ‫ﮐﻪ ﺍﻳﻦ ﻋﺬﺍﺏ ﺷﻬﺪ ﻋﺬﺏ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﻼ ﻣﻮﻫﺒﺖ‬ ‫ٰ‬ ‫ّ ٰ‬

‫ﺍﻳﺎﻡ‬ ‫ﺗﻮﻫﻴﻦ ﺗﻌﻈﻴﻢ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺗﻌﺬﻳﺐ ﺗﮑﺮﻳﻢ ﻭ ﺍﻳﻦ ﺗﺤﻘﻴﺮ ﺗﻮﻗﻴﺮ ﻭ ﺍﻳﻦ ﺗﻀﻴﻴﻊ ﺗﺄﻳﻴﺪ ‪ّ .‬‬

‫ﺑﮕﺬﺭﺩ ﻭ ﻋﻤﺮ ﮔﺮﺍﻧﻤﺎﻳﻪ ﻣﻨﺘﻬﻰ ﮔﺮﺩﺩ ﻭ ﭼﻮﻥ ﺷﺎﻡ ﺍﺟﻞ ﺩﺭ ﺭﺳﺪ ﻭ ﺻﺒﺢ ﺁﺧﺮﺕ ﺑﺪﻣﺪ ﺟﻤﻴﻊ‬

‫ﻣﺸﻘﺖ ﮔﺮﺩﺩ ﻭ ﻫﻤﮥ ﺳﻮﺩ ﻫﺎ ﺯﻳﺎﻥ ﺷﻮﺩ ﻣﮕﺮ ﺑﻼﻳﺎﻯ ﻳﺎﺭﺍﻥ ﻭ‬ ‫ﺭﺍﺣﺘﻬﺎ‬ ‫ّ‬ ‫ﺹ ‪٨٨‬‬

‫ﻣﺼﺎﺋﺐ ﻣﻈﻠﻮﻣﺎﻥ ﻭ ﺻﺪﻣﺎﺕ ﺳﺘﻤﺪﻳﺪﮔﺎﻥ ﮐﻪ ﺩﺭ ﺑﺎﺯﺍﺭ ﺍﻣﮑﺎﻥ ﺑﺎ ﺣﻀﺮﺕ ﺟﺎﻧﺎﻥ ﺳﺮ ﻭ ﺳﻮﺩﺍ‬

‫ﻋﺰﺕ ﻗﺪﻳﻢ ﺩﻳﺪﻧﺪ ﻭ ﻧﺎﺯ ﻭ ﻧﻌﻴﻢ‬ ‫ﺩﺍﺷﺘﻨﺪ ﻭ ﺳﻮﺩ ﺑﻴﮑﺮﺍﻥ ﺑﺮﺩﻧﺪ ﻭ ﺭﺑﺢ ﻋﻈﻴﻢ ﻳﺎﻓﺘﻨﺪ ﻭ ّ‬

‫ﺣﺴﻦ‬ ‫ﻓﻄﻮﺑﻰ َ ُ ْ‬ ‫ﻟﻬﻢ َﻭ ُ ْ ُ‬ ‫ﺟﺴﺘﻨﺪ ﻭ ﺑﺎ ﺭﺧﻰ ﭼﻮﻥ ﻣﻪ ﺗﺎﺑﺎﻥ ﺍﺯ ﺍﻓﻖ ﻣﻠﮑﻮﺕ ﺩﻣﻴﺪﻧﺪ َ ُ ٰ‬ ‫ﻣﺂﺏ " ‪٠‬‬ ‫َ ِ‬

‫***‬

‫) ﺹ ‪ ١١٦ - ٧‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫‪ " - ١‬ﺍﻯ ﺣﻮﺍﺭﻳﻮﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺎ ﮐﻪ ﺑﺎﻳﻦ ﺍﺳﻢ ﺟﻠﻴﻞ ﻣﻮﺻﻮﻑ ﻭ ﻣﻌﺮﻭﻓﻴﻢ ﻭ ﺑﻬﻤﭽﻪ‬

‫ﺗﺄﺳﻰ ﻭ ﺍﻗﺘﺪﺍء ﺑﺂﻥ ﻣﻈﻠﻮﻡ‬ ‫ﻣﻮﻻﻯ ﺗﻮﺍﻧﺎﺋﻰ ﻣﻨﺴﻮﺏ ‪ ،‬ﺣﻴﻒ ﺍﺳﺖ ﺩﺭ ﻣﻮﺍﺭﺩ ﺑﻼ ﻣﻮ ﺑﻤﻮ ّ‬

‫ﻧﻔﺲ ﺍﺧﻴﺮ ﺯﻫﺮ ﺟﻔﺎ ﺍﺯ ﻫﺮ ﺑﻴﻮﻓﺎﺋﻰ ﺑﭽﺸﻴﺪ‬ ‫ﺑﻰ ﻫﻤﺘﺎ ﻧﻨﻤﺎﺋﻴﻢ ‪ .‬ﻓﺮﺧﻨﺪﻩ َ ْ‬ ‫ﻧﻔﺴﻰ ﮐﻪ ﺗﺎ َ َ‬

‫ﻭ ﺧﺠﺴﺘﻪ ﻗﻠﺒﻰ ﮐﻪ ﺩﺭ ﺳﺒﻴﻞ ﺍﺷﺘﻬﺎﺭ ﻭ ﻧﺼﺮﺕ ﺍﻣﺮﺵ ﺁﻧﻰ ﺁﺳﻮﺩﮔﻰ ﻧﻴﺎﻓﺖ ‪ .‬ﺍﻳﻨﺴﺖ ﺷﻴﻮﮤ‬

‫ﻣﻘﺮﺑﻴﻦ ﺍﻳﻨﺴﺖ ﻃﺮﻳﻘﺖ ﻣﺠﺎﻫﺪﻳﻦ ﺍﻳﻨﺴﺖ ﺳﺰﺍﻭﺍﺭ ُﺟﻨﺪ ﻣﻬﺘﺪﻳﻦ ﺍﻳﻨﺴﺖ‬ ‫ﻣﺨﻠﺼﻴﻦ ﺍﻳﻨﺴﺖ ِﺳﻤﺔ ّ‬

‫ﻳﮕﺎﻧﻪ ﻭﺳﻴﻠﮥ ﻓﻮﺯ ﻭ ﻓﺘﺢ ﻣﺒﻴﻦ " ) ﺹ ‪ ٣٣٩‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ (‬

‫ﺍﺗﺴﺎﻉ ﺑﻴﻔﺰﺍﻳﺪ ﻭ ﺻﻴﺤﮥ ﭘﻴﺮﻭﺍﻧﺶ ﺑﻠﻨﺪ ﺗﺮ ﮔﺮﺩﺩ‬ ‫‪ " - ٢‬ﻫﺮ ﻗﺪﺭ ﺁﺋﻴﻦ ّ‬ ‫ﻣﻘﺪﺱ ﺑﺮ ﺷﻬﺮﺕ ﻭ ّ‬

‫ﻋﺎﻟﻢ ﺑﻴﺸﺘﺮ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ‪ ،‬ﺍﻧﻘﻼﺑﺎﺗﺶ ﻫﺎﺋﻞ ﺗﺮ ﻭ ﺟﻮﺵ ﻭ‬ ‫ﺍﺑﻬﺖ ﻭ ﺳﻄﻮﺗﺶ ﺩﺭ ﺍﻧﺠﻤﻦ َ‬ ‫ﻭ ّ‬ ‫ﺧﺮﻭﺷﺶ ﻋﻈﻴﻢ ﺗﺮ ﻭ ﻓﺮﻳﺎﺩ ﻭ ﻓﻐﺎﻥ ﺍﻋﺪﺍﻳﺶ ﻣﺮﺗﻔﻊ ﺗﺮ ﻭ ﺯﻓﻴﺮ ﺍﻓﺘﺘﺎﻧﺶ ﺷﺪﻳﺪﺗﺮ ﺷﻮﺩ ﻭ ﻫﺮ‬

‫ﻏﻞ ﻭ ﺑﻐﻀﺎ ﺩﺭ ﻗﻠﻮﺏ ﻣﺸﺮﮐﻴﻦ ﺗﺰﺍﻳﺪ ﺟﻮﻳﺪ ﻭ ﺻﻮﻟﺖ ﻫﺠﻮﻡ‬ ‫ﻗﺪﺭ ﻃﻮﻓﺎﻥ ﺍﻧﻘﻼﺏ ﻭ ﻏﻠﻴﺎﻥ ِ ّ‬

‫ﺷﺪﺕ ﻧﻤﺎﻳﺪ ‪ ،‬ﺍﺷﻌﮥ ﺗﺄﻳﻴﺪ ﺑﺮ ﺍﺷﺮﺍﻕ ﺑﻴﻔﺰﺍﻳﺪ‬ ‫ﺍﺣﺰﺍﺏ ﻭ ﻗﺒﺎﺋﻞ ﺑﺮ ﺟﻨﺪ ﺍﻟﻬﻰ ّ‬ ‫ﺹ ‪٨٩‬‬

‫ﻗﻬﺎﺭﻳﺖ ﮐﻠﻤﮥ ﻧﺎﻓﺬﻩ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﻇﻬﻮﺭﺍﺕ ﻏﻠﺒﻪ ﻭ ّ‬ ‫ﻭ ﺑﺪﺍﻳﻊ ﻗﺪﺭﺕ ﻗﺪﻳﻤﻪ ﻭ ﻟﻄﺎﻓﺖ ﺣﮑﻤﺖ ّ‬ ‫ﻣﺪﻋﻴﺎﻥ ﻣﮑﺸﻮﻑ ﺗﺮ ﻭ ﻭﺍﺿﺢ ﺗﺮ ﮔﺮﺩﺩ " ‪٠‬‬ ‫ﺟﺎﻣﻌﻪ ﺑﺮ ّ‬

‫) ﺹ ‪ ٢٥‬ﺝ ‪ ٦‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫‪ " - ٣‬ﺟﻤﻴﻊ ﺧﻠﻖ ﺩﺭ ﺻﺪﻣﻪ ﻭ ﺑﻼ ﻣﻴﺒﺎﺷﻨﺪ ‪ .‬ﻫﺮ ﮐﺲ ﺑﻄﺮﻳﻘﻰ ﺳﻌﺎﺩﺗﻤﻨﺪ ﮐﺴﻰ ﺍﺳﺖ ﮐﻪ‬

‫ﺯﺣﻤﺎﺕ‬

‫ﺗﺤﻤﻞ ﻧﻤﺎﻳﺪ "‪٠‬‬ ‫ﻭ ﺑﻼﻳﺎﻯ ﻭﺍﺭﺩﻩ ﺑﺮ ﺍﻭ ﺩﺭ ﺳﺒﻴﻞ ﺍﻣﺮﺍ‪ ‬ﺑﺎﺷﺪ ﻭ ﺻﺒﺮ ﻭ‬ ‫ّ‬

‫) ﺹ ‪ ١٥‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢ - ٤٨‬‬

‫ﻋﺎﻟﻢ ﻣﻨﺘﺸﺮ ﻧﺸﺪ ﻣﮕﺮ ﺑﺴﺒﺐ ﺑﻼﻳﺎﻯ ﻓﻰ ﺳﺒﻴﻞ ﺍ‪‬‬ ‫‪ " - ٤‬ﺍﻳﻦ ﺍﻣﺮ ﻋﻈﻴﻢ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ َ‬

‫ﺷﺪﺕ ﻇﻠﻢ ﻭ ﺟﻮﺭ ﺍﻋﺪﺍ ﻭ ﻫﺠﻮﻡ ﺍﻫﻞ ﺑﻐﻰ ﻭ ﻓﺤﺸﺎء ‪ .‬ﺣﺎﻝ ﻧﻴﺰ ﭼﻨﻴﻦ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐﻪ ﺑﺴﺒﺐ‬ ‫ﻭ ّ‬

‫ﺍﻳﻦ ﺑﻼﻳﺎﻯ ﻭﺍﺭﺩﻩ ﺍﻣﺮﺍ‪ ‬ﺻﻴﺘﺶ ﻣﺮﺗﻔﻊ ﺗﺮﺷﻮﺩ ﻭ ﺻﻮﻟﺘﺶ ﻋﻈﻴﻢ ﺗﺮ ‪٠ "...‬‬

‫) ﺹ ‪ ٢٠‬ﺝ ‪ ٣‬ﺳﺎﻟﻬﺎﻯ ‪ ١٩٢٢ - ٤٨‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﻣﻤﺪ‬ ‫ﻓﻴﺎﺽ ُ ّ‬ ‫‪ " - ٥‬ﺍﺯ ﻇﻠﻢ ﻭ ّ‬ ‫ﺗﻌﺪﻯ ﺍﻫﻞ ﺟﻮﺭ ﻭ ﻋﺪﻭﺍﻥ ﻣﺤﺰﻭﻥ ﻭ ﺩﻟﺸﮑﺴﺘﻪ ﻣﮕﺮﺩﻳﺪ ‪ .‬ﺭﻭﺡ ّ‬

‫ﺷﻤﺎﺳﺖ ﻭ ﺗﺄﻳﻴﺪﺍﺕ ﻣﻮﻋﻮﺩﻩ ﻣﺘﺘﺎﺑﻌﻪ ﻧﺎﺻﺮ ﻭ ﺣﺎﻓﻆ ﺷﻤﺎ ‪ .‬ﻭﻗﺖ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﺷﻬﺎﻣﺖ ﺍﺳﺖ ﻭ‬

‫ﺭﺏ‬ ‫ﻳﻮﻡ ﺟﺎﻧﺒﺎﺯﻯ ﻭ ﻓﺪﺍﮐﺎﺭﻯ ‪ .‬ﺍﺟﺮﺗﺎﻥ ﻋﻨﺪﺍ‪ ‬ﻋﻈﻴﻢ ﺍﺳﺖ ﻭ ﻣﻘﺎﻣﺘﺎﻥ ﺩﺭ ﻣﻠﮑﻮﺕ ّ‬ ‫ُﻳﻮﻡ ِ‬

‫ﺟﻠﻴﻞ ﺑﻰ ﻧﻈﻴﺮ ﻭ ﻣﺜﻴﻞ ‪ .‬ﭘﺲ ﺷﺎﺩ ﻭ ﺻﺎﺑﺮ ﺑﺎﺷﻴﺪ ﺍﻳﻦ ﻏﻴﻮﻡ ﮐﺜﻴﻔﻪ ﻣﺘﻼﺷﻰ ﮔﺮﺩﺩ ﻭ ﮐﻮﮐﺐ‬

‫ﺁﻣﺎﻝ ﺩﺭ ﻧﻬﺎﻳﺖ ﺟﻠﻮﻩ ﻭ ﺳﻄﻮﻉ ﺭﺥ ﺑﮕﺸﺎﻳﺪ ‪ .‬ﺑﻨﺪﮤ ﺁﺳﺘﺎﻧﺶ ﺷﻮﻗﻰ " ‪.‬‬

‫) ﺹ ‪ ٢١‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢ - ٤٨‬‬ ‫ﺹ ‪٩٠‬‬

‫ﺭﺏ‬ ‫ﺍﻟﻬﻴﻪ ُ َ ‪‬‬ ‫ﻣﻤﻬﺪ ﺳﺒﻴﻞ ﺍﺳﺖ ﻭ ّ‬ ‫ﺍﺫﻳﺖ ﻭ ﺟﻔﺎ ﺑﻨﺼﻮﺹ ّ‬ ‫‪ " - ٦‬ﻧﻔﺲ ﺑﻼ ﻭ ّ‬ ‫ﻣﺮﻭﺝ ﺍﻣﺮ ّ‬

‫ﻣﻨﺒﻪ ﻧﻔﻮﺱ ﻏﺎﻓﻠﻪ ﺑﺎﻳﺪ ﺷﮑﺮﺍﻧﻪ ﻧﻤﻮﺩ ﻭ‬ ‫ﻣﺬﮐﺮ ﻭ ُ َ ‪‬‬ ‫ﺟﻠﻴﻞ ‪ .‬ﻣﻨﺎﺩﻯ ﺁﺋﻴﻦ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ُ ّ‬ ‫ﺣﮑﻤﺘﻪ َﻭ ُ ْ َ ِ ِ‬ ‫ﻤ‪‬ﻨﴼﺑﻔﻀﻠﻪ َﻭ ِ ْ َ ِ‬ ‫ﻣﻄ َ ‪ِ ِ ْ َ ِ ّ ‬‬ ‫ﺗﻤﺴﮏ‬ ‫ﻗﺪﺭﺗﻪ ﺑﺤﺒﻞ ﺻﺒﺮ ﻭ ﺷﮑﻴﺒﺎﺋﻰ‬ ‫ُ ْ‬ ‫ّ‬

‫ﺟﺴﺖ " ‪) ٠‬ﺹ ‪١١٦‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺳﺎﻟﻬﺎﻯ ‪( ١٩٢٢ - ٢٦‬‬

‫ﻧﻬﻰ ﺯﻧﻴﺪ ﻭ ﺩﺭ ﺑﻴﻦ ﺍﺭﺽ ﻭ ﺳﻤﺎء ﻓﺮﻳﺎﺩ ﺑﺮﺁﺭﻳﺪ ﮐﻪ ﺍﻯ‬ ‫‪ " - ٧‬ﺍﻯ ﺍﻫﻞ ﺑﻬﺎ ﺻﻼ ﺑﺎﻫﻞ ُ ٰ‬

‫ﻋﺎﻟﻢ ﻭ ﺍﺭﺑﺎﺏ ﻇﻠﻢ ﻭ ﺳﺘﻢ ﻳﻘﻴﻦ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﻣﺎ ﺍﻫﻞ ﺑﻬﺎ ﺁﺋﻴﻦ ﺧﻮﺩ ﺭﺍ ﺑﺨﻮﻥ ﺧﻮﺩ‬ ‫ﺍﻫﻞ َ‬

‫ﺣﺒﺶ ﭼﺸﻴﺪﻩ ﺑﺎﻣﻴﺪﺵ ﺯﻧﺪﻩ ﺍﻳﻢ ﻭ ﺍﺯ ﻣﺎﺩﻭﻧﺶ ﺭﺳﺘﻪ ﺍﻣﺮﺵ ﺭﺍ‬ ‫ﺧﺮﻳﺪﻩ ﻭ ﺷﻬﺪ ﻓﺪﺍ ﺩﺭ ﺳﺒﻴﻞ ّ‬

‫ﺗﺎ ﺁﺧﺮﻳﻦ ﻧﻔﺲ ﻧﺎﺻﺮﻳﻢ ﻭ ﺑﻼﻳﺎﻳﺶ ﺭﺍ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺣﺎﻣﺪ ﻭ ﺷﺎﮐﺮ " ‪ ) .‬ﺹ ‪ ٣٤٠‬ﻣﻨﺘﺨﺒﺎﺕ‬

‫ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫‪ " - ٨‬ﺣﺎﻝ ﺑﺎﻭﺟﻮﺩ ﺍﻳﻦ ﻣﻮﺍﻧﻊ ﺣﺎﻟﻴﻪ ﻭ ﻣﺘﺎﻋﺐ ﻭ ﻣﺼﺎﺋﺐ ﻣﺘﺘﺎﺑﻌﮥ ﻋﺪﻳﺪﻩ ﺷﺎﻳﺴﺘﻪ ﻭ‬

‫ﺳﺰﺍﻭﺍﺭ ُﺟﻨﺪ ﺑﻬﺎ ﺁﻧﺴﺘﮑﻪ ﺳﺎﻟﮑﺎﻥ ﺳﺒﻴﻞ ﺍﻗﻮﻡ ﺩﺭ ﺑﺤﺒﻮﺣﮥ ﺑﻼ ﺩﺭ ﺍﺟﺮﺍء ﻭ ﺍﻳﻔﺎﻯ ﻭﻇﺎﺋﻒ‬ ‫ﻣﻘﺪﺳﮥ ﺧﻮﻳﺶ ﻧﻴﺰ ﺳﻌﻰ ﮐﺎﻣﻞ ﻣﺒﺬﻭﻝ ﻓﺮﻣﺎﻳﻨﺪ ﻫﺮ ﭼﻨﺪ ﻣﺒﺘﻼ ﻭ ﭘﺮﻳﺸﺎﻧﻨﺪ ‪،‬‬ ‫ﻣﺒﺮﻣﮥ ّ‬

‫ﺍﻫﻞ ﺑﻬﺎﺳﺖ ﻏﻔﻠﺖ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺍﻫﻤﺎﻝ ﻭ ﻓﺘﻮﺭ ﺑﺨﻮﺩ ﺭﺍﻩ‬ ‫ﺩﻗﻴﻘﻪ ﺍﻯ ﺍﺯ ﺁﻧﭽﻪ ﻓﺮﻳﻀﮥ ﺍﻓﺮﺍﺩ ِ‬ ‫ﻧﺪﻫﻨﺪ " ‪٠‬‬

‫) ﺹ ‪ ٣١١‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢ - ٢٦‬‬

‫‪ " - ٩‬ﺍﻯ ﻳﺎﺭﺍﻥ ُﭘﺮ ﻭﻓﺎ ﻫﺮ ﻗﺪﺭ ﻃﻮﻓﺎﻥ ﺑﻼ ﺷﺪﻳﺪ ﺗﺮ ﻭ ﺍﺭﻳﺎﺡ ﻣﺤﻦ ﻭ ﺭﺯﺍﻳﺎ ﺳﻮﺯﻧﺪﻩ ﺗﺮ‬

‫ﺩﺭ ﻭ ﻟﺌﺎﻟﻰ‬ ‫ﮔﺮﺩﺩ ﻣﺤﻴﻂ ﺍﻋﻈﻢ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﻣﻮﺍﺟﺶ ﻣﺮﺗﻔﻊ ﺗﺮ ﻭ ﺟﻮﺵ ﻭ ﺧﺮﻭﺷﺶ ﻣﻬﻴﺐ ﺗﺮ ﻭ ّ‬

‫ﺍﻓﮑﻨﺪﻩ ﺍﺵ ﺑﺮ ﺳﺎﺣﻞ ﻭﺟﻮﺩ ﺛﻤﻴﻦ ﺗﺮ ﻭ ﺑﺪﻳﻊ ﺗﺮ ﻣﺸﺎﻫﺪﻩ ﺷﻮﺩ " ‪ ) ٠‬ﺹ ‪ ٣١٠‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ‬ ‫ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ - ٢٦‬‬

‫ﺹ ‪٩١‬‬

‫ﻭ ﺩﺭ ﺗﻮﻗﻴﻊ ﻣﻨﻴﻊ ﺧﻄﺎﺏ ﺑﻤﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻣﺮﮐﺰﻯ ﺑﻬﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻳﺎﻡ ﺁﻓﺎﺕ ﮔﻮﻧﺎﮔﻮﻥ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ ﻭ‬ ‫‪ "-١٠‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻣﺴﺘﻘﺒﻞ ّ‬

‫ﺍﻧﻘﻼﺑﺎﺕ ﮐﺸﻮﺭﻯ ﺑﺮ ﺗﻀﻴﻴﻘﺎﺕ ﺣﺎﻟﻴﻪ ﻭ ﻣﺤﻦ ﻭﺍﺭﺩﮤ ﻣﺘﻮﺍﺗﺮﻩ ﺑﻴﻔﺰﺍﻳﺪ ﻭ ﺍﻓﻖ ﺁﻥ ﺍﻗﻠﻴﻢ‬

‫ﺟﻠﻴﻞ ﺗﺎﺭﻳﮏ ﺗﺮ ﮔﺮﺩﺩ ﻣﻠﻮﻝ ﻭ ﺍﻧﺪﻭﻫﮕﻴﻦ ﻣﮕﺮﺩﻳﺪ ﻭ ﺍﺯ ﻣﺴﻠﮏ ﻭ ﻣﻨﻬﺞ ﻗﻮﻳﻢ ﺧﻮﻳﺶ ﮐﻪ‬ ‫ﻣﺆﺳﺴﺎﺕ‬ ‫ﻣﻮﺍﻇﺒﺖ ﻭ ﺳﻌﻰ‬ ‫ﻣﺴﺘﻤﺮ ﻣﺘﻤﺎﺩﻯ ﺩﺭ ﺍﺯﺩﻳﺎﺩ ﻭ ﺍﺳﺘﺤﮑﺎﻡ ﻭ ﺍﺷﺘﻬﺎﺭ ﻭ ﺍﻋﺰﺍﺭ ّ‬ ‫ّ‬

‫ﺍﻣﺮﻳﻪ ﺍﺳﺖ ﺳﺮ ﻣﻮﺋﻰ ﻣﻨﺤﺮﻑ ﻣﮕﺮﺩﻳﺪ ‪.‬‬ ‫ّ‬

‫ﺍﺳﺘﺨﻼﺹ ﺍﻳﻦ ﻓﺌﮥ ﻣﻈﻠﻮﻡ ﺑﻰ ﮔﻨﺎﻩ ﺍﺯ ِ‬ ‫ﻗﻴﻮﺩ ﺍﺳﺎﺭﺕ ﻭ ﭼﻨﮓ ﺍﺭﺑﺎﺏ ﻇﻠﻢ ﻭ ﻋﺪﺍﻭﺕ ﺿﻮﺿﺎء ﻭ‬

‫ِ‬ ‫ﻋﺰﺕ ﻭ ﺭﺧﺎ ﻭ ﺁﺳﺎﻳﺶ ﺣﻘﻴﻘﻰ ﺍﺯ ﺑﺮﺍﻯ ﺍﻫﻞ ﺑﻬﺎ ﻣﻘﺎﻭﻣﺖ‬ ‫ﻫﻴﺠﺎﻥ ﻋﻤﻮﻣﻰ ﺭﺍ ﻣﻘﺘﻀﻰ ﻭ‬ ‫ﺣﺼﻮﻝ ّ‬

‫ﻭ ﻣﻤﺎﻧﻌﺖ ﻭ ﺷﻮﺭ ﻭ ﺁﺷﻮﺏ ﺍﻫﻞ ﺣﻘﺪ ﻭ ﺟﻔﺎ ﺭﺍ ﻣﺴﺘﻠﺰﻡ ﭘﺲ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺗﻼﻃﻢ ﺩﺭﻳﺎﻯ ﺑﻼ‬

‫ﺑﺤﻖ‬ ‫ﺟﻤﻌﻴﺖ ﻣﻈﻠﻮﻡ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ‬ ‫ﺍﺯﺩﻳﺎﺩ ﻳﺎﺑﺪ ﻭ ﻃﻮﻓﺎﻥ ﻣﺤﻦ ﻭ ﺭﺯﺍﻳﺎ ﺍﺯ ﺷﺶ ﺟﻬﺖ ﺁﻥ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺘﺮﺩﺩ ﻧﻤﺎﻧﻴﺪ ﮐﻪ ﻣﻴﻌﺎﺩ ﻧﺠﺎﺕ ﻭ ﻣﻴﻘﺎﺕ ﺟﻠﻮﮤ ﻣﻮﻋﻮﺩﮤ ﺩﻳﺮﻳﻨﻪ‬ ‫ﺍﻟﻴﻘﻴﻦ ﺑﺪﺍﻧﻴﺪ ﻭ ﺁﻧﻰ‬ ‫ّ‬

‫ﻣﻠﺖ ﺳﺘﻤﺪﻳﺪﮤ ﺑﻬﺎ ﺩﺭ ﺁﻥ‬ ‫ﻋﻈﻤﻰ ﺍﺯ ﺑﺮﺍﻯ ّ‬ ‫ﻧﺰﺩﻳﮏ ﮔﺸﺘﻪ ﻭ ﻭﺳﺎﺋﻞ ﺍﺧﻴﺮﮤ ﻓﻮﺯ ﻭ ﻧﺼﺮﺕ ُ‬ ‫ٰ‬ ‫ﻣﻬﻴﺎ ﻭ ﻓﺮﺍﻫﻢ ﺷﺪﻩ ‪ .‬ﻗﺪﻡ ﺛﺎﺑﺖ ﻻﺯﻡ ﻭ ﻋﺰﻡ ﺭﺍﺳﺦ ﻭﺍﺟﺐ ﺗﺎ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﺑﺎﻗﻴﻪ‬ ‫ﮐﺸﻮﺭ ّ‬

‫ﻃﻰ ﮔﺮﺩﺩ ﻭ ﻣﻘﺼﻮﺩ ﻭ ﺁﻣﺎﻝ ﺍﻫﻞ ﺑﻬﺎ ﺩﺭ ﺍﻋﻠﻰ ﺍﻟﻤﻘﺎﻣﺎﺕ ﭘﺪﻳﺪﺍﺭ ﮔﺮﺩﺩ ﻭ ﺟﻠﻮﻩ ﺍﻯ ﺣﻴﺮﺕ‬ ‫ّ‬ ‫ﺗﺠﺪ ِ ُ ‪ِ ِ ‬‬ ‫ﺍﻧﮕﻴﺰ ﻧﻤﺎﻳﺪ َ َ ِ‬ ‫ﻟﺴﻨﺘﻪ )* (‬ ‫ﻟﻦ َ ِ ْ‬ ‫ﻫﺬﻩ ُ ‪ُ ‬‬ ‫ﺳﻨﺔ ﺍ‪َ ِ‬ﻭ َ ْ‬ ‫ﻟﺴﻨﺔ ﺍ‪ِ‬‬ ‫َِْ ْ ً‬ ‫ﺗﺒﺪﻳﻼ " ) ﺹ ‪ ٣٤٩‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ )*( ﺩﺭ ﮐﺘﺎﺏ ِ ُ ‪ُ ‬‬

‫ﺩﺭﺝ ﺷﺪﻩ ﻭﻟﻰ ﻃﺒﻖ ﻣﺮﻗﻮﻣﮥ ﺍﺩﺍﺭﮤ ﺁﺭﺷﻴﻮ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ِ ُ ‪ِ ِ ‬‬ ‫ﻟﺴﻨﺘﻪ ﺻﺤﻴﺢ ﺍﺳﺖ‬

‫( * ﺑﻪ ﻧﺼﻮﺹ ﻓﺼﻮﻝ " ﺍﺳﺘﻘﺎﻣﺖ ﺩﺭ ﺍﻣﺮﺍ‪ " ‬ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ " ﻭ " ﺻﺒﺮ ﺩﺭ ﺑﻼﻳﺎ ﻭ‬

‫ﺭﺿﺎ ﺑﻘﻀﺎء " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﺋﻴﺪ ْ‬

‫*****‬

‫ﺹ ‪٩٢‬‬

‫ﺗﺒﺮﻋﺎﺕ "‬ ‫" ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻻﻧﺴﺎﻥ َ ْ ِ ْ ِ‬ ‫ﭐﺑﻦ ِ ْ َ ِ‬ ‫ﺘﻨﻔﻖ‬ ‫‪َ " - ١‬ﻳﺎ ْ َ‬ ‫ﻓﻘﺮﺍ‪‬ﻲ ِﻟ ُ ْ َ َ‬ ‫ﻋﻠﻰ ُ َ َ ‪‬‬ ‫ﺍﻧﻔﻖ َﻣﺎﻟﻲ َ َ ٰ‬

‫ﺧﺰﺍ‪‬ﻦ َ ْ ٍ‬ ‫ﺗﺒﻠﻰ‬ ‫ﻣﻦ ُ ُ ِ ِ ّ َ‬ ‫ﺗﻔﻨﻰ َﻭ َ َ ‪ِ ‬‬ ‫ﭐﻟﺴﻤﺎ‪ْ ِ ‬‬ ‫ِﻓﻰ ّ‬ ‫ﻣﺠﺪ َﻻ َ ْ ٰ‬ ‫ﮐﻨﻮﺯﻋﺰﻻ َ ْ َ ٰ‬ ‫ﺗﺸﺎﻫﺪ ِ َ ْ ِ‬ ‫ﺑﻌﻴﻨﻲ " ‪.‬‬ ‫ﻭﻟﮑﻦ َﻭ َ ْ ِ‬ ‫ﻟﻮ ُ َ ِ ُ‬ ‫ﺍﻟﺮﻭﺡ َ ْ َ ُ‬ ‫ﻋﻤﺮﻱ ْ َ ُ‬ ‫ﺍﺟﻤﻞ َ ْ‬ ‫َ​َ ِ ْ‬ ‫ﺍﻧﻔﺎﻕ ّ ِ‬ ‫) ﻗﻄﻌﻪ ‪ ٥٧‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﻋﺮﺑﻰ (‬

‫ﻨﻴﮑﻢ‬ ‫ﻓﻘﺮﺍء ُ ْ‬ ‫ﺭﺯﻗﺘﻢ ِ ِﺑﻪ ِ ْ‬ ‫ﺍﻥ ُ ْ ُ ْ‬ ‫ﺍﻧﻔﻘﻮﺍ َﻣﺎ ُ ِ ْ ُ ْ‬ ‫‪ْ ُ َِْ "-٢‬‬ ‫ﻳﻐ ِ ْ ُ ُ‬ ‫ﮐﻨﺘﻢ ُ َ َ ُ‬ ‫ﻋﻠﻰ ُ ‪‬‬ ‫ﻣﻦ َ ِ ِ‬ ‫ﻓﺴﻮﻑ‬ ‫ﺍﻧﻪ َ َ‬ ‫ﻗﺪﻳﺮﴽ ‪َ ْ َ َ .‬‬ ‫ﭐ‪ْ ِ ُ‬‬ ‫ﻓﻀﻠﻪ ِ ّ ُ‬ ‫ﮐﻞ َﺷﻲ‪َ ْ ِ َ ‬‬ ‫ﮐﺎﻥ َ َ ٰ‬ ‫ﻣﻦ‬ ‫َ ِْ‬ ‫ﭐﻟﺠﺰﺍء ِ ْ‬ ‫ﺛﻢ ْ َ ُ ْ‬ ‫ﺁﻣﻨﻮﺍ ُ ‪‬‬ ‫ﭐﻟﺬﻳﻦ َ ْ‬ ‫ﺍﺣﺴﻦ ْ َ‬ ‫ﺍﻧﻔﻘﻮﺍ َ ْ َ َ‬ ‫ﻳﺠﺰﻯ ﭐ‪َ ْ ِ ّ ُ‬‬

‫ﻓﻴﺪﺧﻠﻬﻢ ِﻓﻲ ِ ْ َ ِ‬ ‫ِ ِْ ِ‬ ‫ﻗﺪﻳﻤﴼ) ﺹ ‪ ٢٣٦‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ‬ ‫ﺭﺿﻮﺍﻥ ُ ْ ٍ‬ ‫ﻗﺪﺱ َ ِ ْ‬ ‫ﻋﻨﺪﻩ َ ُ ْ ِ ُ ُ ْ‬ ‫ﻣﺒﺎﺭﮐﻪ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻫﻤﻴﺖ ﺩﺭ ﺍﻳﻦ ﻣﺒﺮﻭﺭ ﺑﮑﻮﺷﻨﺪ ‪.‬‬ ‫ﻣﻬﻢ ﺷﻤﺮﻧﺪ ﻭ ﺑﻨﻬﺎﻳﺖ‬ ‫ﺧﻴﺮﻳﻪ ﺭﺍ ﺑﺴﻴﺎﺭ‬ ‫‪ " - ١‬ﺍﻋﺎﻧﮥ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺧﻴﺮﻳﻪ ﺍﺯ ﻟﻮﺍﺯﻡ ﺍﻣﻮﺭ ﺍﺳﺖ " ‪ ) .‬ﺹ ‪ ٢٤١‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﺍﻳﻦ ﺍﻋﺎﻧﮥ‬ ‫ّ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻳﻘﻴﻦ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﺍﻋﺎﻧﺖ ﺍﺿﻌﺎﻑ ﻣﻀﺎﻋﻒ ﺧﻴﺮ ﻭ‬ ‫‪ " - ٢‬ﺍﻯ ّ‬

‫ﻣﻦ َﺟﺎ‪ِ َ َ َ ِ ‬‬ ‫ﻓﻠﻪ‬ ‫ﺑﺮﮐﺖ ﺩﺭ ﺯﺭﺍﻋﺖ ﻭ ﺻﻨﺎﻋﺖ ﻭ ﺗﺠﺎﺭﺕ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ‪ْ َ .‬‬ ‫ﺑﭑﻟﺤﺴﻨﺔ َ َ ُ‬

‫ﺍﻣﺜﺎﻟﻬﺎ ) * ( ُﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﺣﻰ ﻗﺪﻳﺮ ﺍﻫﻞ ﺍﻧﻔﺎﻕ ﺭﺍ ﺗﺄﻳﻴﺪ ﺷﺪﻳﺪ‬ ‫َ ُْ‬ ‫ﻋﺸﺮ َ ْ َ ِ َ‬ ‫ّ‬ ‫ﻓﺮﻣﺎﻳﺪ " ) ﺹ ‪ ١٣١‬ﺝ ‪ ٤‬ﻣﮑﺎﺗﻴﺐ ) * ( ﺁﻳﮥ ‪ ١٦٠‬ﺳﻮﺭﮤ ﺍﻧﻌﺎﻡ (‬ ‫ﺹ ‪٩٣‬‬

‫ﺧﻴﺮﻳﻪ ﻧﻤﺎﻳﺪ ﺩﺭ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﺗﺄﻳﻴﺪ ﻭ ﺗﻮﻓﻴﻖ ﺍﻟﻬﻰ‬ ‫‪ " - ٣‬ﻫﺮ ﻧﻔﺲ ﮐﻪ ﻣﻌﺎﻭﻧﺖ ﺑﺸﺮﮐﺖ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ ﺁﻥ ﻧﻔﻮﺱ ﮔﺮﺩﺩ ‪َ .‬ﻳﺎ‬ ‫ﻋﺰﺕ‬ ‫ّ‬ ‫ﺷﺎﻣﻞ ﮔﺮﺩﺩ ﻭ ﻫﺮ ﻧﻮﺍﻗﺺ ﮐﺎﻣﻞ ﺷﻮﺩ ﺳﺒﺐ ّ‬

‫ﭐﻟﻤﺒﺮﻭﺭ َﻭ ْ َ ‪‬‬ ‫ﭐﻟﺤﻆ‬ ‫ﻋﻠﻴﮑﻢ ِ َ ْ ْ َ ْ ِ‬ ‫ﺑﻬﺬﭐﻻﻣﺮ َ ْ ُ ْ‬ ‫ﺍﺣﺒﺎ‪‬ﭐ‪ْ ُ ْ َ َ ِ‬‬ ‫ِ ّ‬ ‫ﮐﻞ‬ ‫ﭐﻟﺴﻌﻲ َ ْ ُ ْ ِ‬ ‫َْ ُ​ُِْ‬ ‫ﺍﻥ ‪‬‬ ‫ﺗﺮﻭﻥ ِ ّ‬ ‫ﭐﻟﻤﻮﻓﻮﺭ َﻭ ّ ْ‬ ‫ﺳﻮﻑ َ َ ْ َ‬ ‫ﭐﻟﻤﺸﮑﻮﺭ َﻭ َ َ‬ ‫ﺟﻤﻌﻴ‪ٍ ‬ﺔ َ ْ ِ ّ ٍ‬ ‫َ ِ‬ ‫ﻣﺆﻳﺪﺓ ِ ُ ُ ٍ‬ ‫ﻣﻦ‬ ‫ﺍﺻﺒﺤﺖ ُ ‪ً َ ‬‬ ‫ﺧﻴﺮﻳﺔ َ ْ َ َ ْ‬ ‫ﺑﺠﻨﻮﺩ ِ َ‬

‫ﻣﻦ ْ َ َ ُ ِ‬ ‫ﭐﻟﻤﻠﮑﻮﺕ‬ ‫ﻣﻨﺼﻮﺭﺓ ِ ُ ْ ٍ‬ ‫ﻏﺪﺕ َ ْ ُ ْ َ ً‬ ‫ﭐﻟﻤﻼﭐﻻﻋﻠﻰ ﻭ َ َ ْ‬ ‫ﺑﺠﻴﻮﺵ ِ َ‬ ‫َْ َ ٔ ْ َ َْ ٰ‬

‫ﭐﻻﺑﻬﻰ " ) ﺹ ‪ ١١٦‬ﺝ ‪ ٢‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬ ‫ْ َْ ٰ‬

‫ﺍﻫﻤﻴﺖ ﺩﺍﺩ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ ﺭﻭﺡ ﺭﻭﺣﻰ‬ ‫ﺍﻟﺒﺘﻪ ﺑﺎﻳﺪ‬ ‫‪ " - ٤‬ﺩﺭ ﺧﺼﻮﺹ ﺷﺮﮐﺖ‬ ‫ّ‬ ‫ﺧﻴﺮﺭﻳﻪ ) * ( ّ‬ ‫ّ‬

‫ﺍﻫﻤﻴﺖ‬ ‫ﺧﻴﺮﻳﻪ ﺗﺸﮑﻴﻞ ﻧﻤﻮﺩﻧﺪ ﭘﺲ ﺻﻨﺪﻭﻕ ﺁﻧﻘﺪﺭ‬ ‫ﻟﻪ ﺍﻟﻔﺪﺍء ﻳﺎﺯﺩﻩ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﻭ ﺻﻨﺪﻭﻕ‬ ‫ّ‬ ‫ّ‬ ‫ﺩﺍﺷﺖ " ‪٠‬‬

‫ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫) ﺹ ‪ ٨٤‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ( * ) ١٢٩‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﮐﻪ ﺣﻀﺮﺕ ّ‬ ‫ﺧﻴﺮﻳﻪ ﺍﺳﺖ "‬ ‫ﺧﻴﺮﻳﻪ ﻫﻤﺎﻧﺎ ﺻﻨﺪﻭﻕ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪ " :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﺮﮐﺖ‬ ‫ّ‬ ‫ّ‬

‫‪ " - ٥‬ﺍﻯ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺷﺮﮐﺖ‬ ‫ﻣﺮﺑﻰ ﺍﻳﺘﺎﻡ‬ ‫ﺒﺮﻳﻪ ﺍﺳﺖ ﺯﻳﺮﺍ ّ‬ ‫ﺭﺏ ﺍﻟ ّ‬ ‫ّ‬ ‫ﺧﻴﺮﻳﻪ ﺍﺯ ﺗﺄﺳﻴﺴﺎﺕ ّ‬

‫ﻣﺴﺎﮐﻴﻦ ﺍﻧﺎﻡ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﺗﻌﻠﻴﻢ ﺍﻃﻔﺎﻝ ﻭ ﺗﺒﻠﻴﻎ ﺍﻣﺮ‬ ‫ﻭ ﮐﺎﻓﻞ ﺭﺍﺣﺖ ﻓﻘﺮﺍء ﻭ ﻋﺠﺰﺍء ﻭ‬ ‫ِ‬ ‫ﺍﻫﻤﻴﺖ ﺑﺪﻫﻴﺪ " ‪٠‬‬ ‫ﺧﻴﺮﻳﻪ ﺭﺍ ﻧﻬﺎﻳﺖ‬ ‫ﺭﺣﻤﻦ ‪ .‬ﺑﺎﻳﺪ ﺍﻳﻦ ﺷﺮﮐﺖ‬ ‫ﺣﻀﺮﺕ‬ ‫ٰ‬ ‫ّ‬ ‫ّ‬

‫) ﺹ ‪١١٥‬ﺝ ‪ ٢‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻭﺟﺪﺍﻧﻴﻪ‬ ‫ﻣﻘﺪﺳﮥ‬ ‫ﺍﺣﺒﺎءﺍ‪ ‬ﺭﺍ ﺍﻋﺎﻧﻪ ﻭ ﻣﺴﺎﻋﺪﮤ ﻣﺤﻔﻞ ﺍﺯ ﻭﻇﺎﺋﻒ ّ‬ ‫ّ‬ ‫‪ " - ١‬ﺍﻓﺮﺍﺩ ّ‬

‫ﻣﺤﺴﻮﺏ " ‪ ) ٠‬ﺹ ‪ ٢١٤‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﺹ ‪٩٤‬‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺗﻮﻗﻴﻊ ﻣﻨﻴﻊ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺿﺮﻭﺭﻳﻪ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻣﻮﺭ ﻻﺯﻣﮥ‬ ‫‪ " - ٢‬ﺍﻋﺎﻧﻪ ﺩﺭ ﺍﻳﻦ ﺳﺒﻴﻞ ﺍﺯ ﺍﺣﺘﻴﺎﺟﺎﺕ‬ ‫ّ‬

‫ﺍﺳﺎﺳﻴﻪ ﻣﺤﺴﻮﺏ ‪.‬ﺑﻌﺪ ﺍﺯ ﺍﺩﺍﻯ ﺣﻘﻮﻕ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﻋﻈﻢ ﻭﻇﻴﻔﮥ ﺷﺨﺺ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﺯﻳﺮﺍ‬ ‫ّ‬ ‫ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﺳﺒﻴﻞ ﺗﻘﺪﻳﻢ ﮔﺮﺩﺩ ﻭ ﺻﺮﻑ ﺷﻮﺩ ﺭﺍﺳﴼ ﺗﺮﻭﻳﺞ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺗﻌﺰﻳﺰ ﻭ ﺗﻘﻮﻳﺖ‬

‫ﻣﻘﺪﺳﻪﺍﻳﺴﺖ ﻭ ﺍﻣﺮﻳﺴﺖ ﻭﺟﺪﺍﻧﻰ ﻭ ﺗﮑﻠﻴﻔﻰ ﺍﺳﺖ‬ ‫ﺭﺑﺎﻧﻰ ﻭﻟﻰ ﺍﻳﻦ ﻭﻇﻴﻔﻪ ﻭﻇﻴﻔﮥ ّ‬ ‫ﺁﺋﻴﻦ ّ‬

‫ﺭﻭﺣﺎﻧﻰ ﺍﺣﺪﻯ ﻣﺠﺒﻮﺭ ﺑﺮ ﺁﻥ ﻧﻪ " ‪٠‬‬

‫) ﺹ ‪٢١٤‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﻭ ﺩﺭ ﺻﻔﺤﮥ ﺑﻌﺪ ﺩﺭ ﻫﻤﻴﻦ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ٣‬ﻫﺮ ﻧﻔﺴﻰ ﺑﻘﺪﺭ ﺍﺳﺘﻄﺎﻋﺖ ﻭ ﺍﻗﺘﺪﺍﺭ ﺧﻮﻳﺶ ﺍﻳﻦ ﺍﻋﺎﻧﮥ ﻣﺎﻟﻰ ﺭﺍ ﺑﻤﺤﻔﻞ ﻧﻤﺎﻳﺪ ﺷﺒﻬﻪ‬

‫ﺍﻯ ﻧﻴﺴﺖ ﻧﺼﺮﺕ ﺍﻣﺮﺍ‪ ‬ﻧﻤﻮﺩﻩ ﻭ ﺩﺳﺘﮕﻴﺮﻯ ﺍﺯ ﺿﻌﻔﺎء ﮐﺮﺩﻩ ﻭ ﺗﺒﻠﻴﻎ ﺍﻣﺮﻭ ﺍﺭﺗﻔﺎﻉ ﮐﻠﻤﺔ‬

‫ﺍ‪ ‬ﻧﻤﻮﺩﻩ ﺗﺄﻳﻴﺪ ﺍﻟﻬﻰ ﺷﺎﻣﻞ ﺣﺎﻟﺶ ﮔﺮﺩﺩ ﻭ ﺍﺑﻮﺍﺏ ﺑﺮﮐﺎﺕ ﺑﺮ ﻭﺟﻬﺶ ﻣﻔﺘﻮﺡ ﺷﻮﺩ " ‪٠‬‬ ‫) ﺹ ‪ ٢١٥‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﺍﻣﺮﻳﻪ ﺍﺳﺒﺎﺏ‬ ‫‪ " - ٤‬ﺍﺯ ﻗﺒﻞ ﺗﺄﮐﻴﺪ ﮔﺸﺖ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓﺖ ﺍﻣﻮﺭ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﻭ ﻓﺘﻮﺣﺎﺕ ّ‬ ‫ّ‬

‫ﮐﻠﻰ ﻣﻤﺘﻨﻊ ﻭ‬ ‫ﻣﻴﺴﺮ ﻧﮕﺮﺩﺩ ﭘﻴﺸﺮﻓﺖ ّ‬ ‫ﻣﺎﻟﻴﻪ ﻻﺯﻡ ‪ ،‬ﺗﺎ ﺍﻳﻦ ﺍﺳﺒﺎﺏ ّ‬ ‫ﻣﺎﺩﻳﻪ ﻭ ﻭﺳﺎﺋﻞ ّ‬ ‫ّ‬ ‫ﻣﺤﺎﻝ " ) ﺹ ‪ ٣١٣‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ‪(١٩٢٢ -٢٦‬‬

‫ﻣﻘﺮﺭﴽﻣﺴﺘﻤﺮﴽﻧﻨﻤﺎﻳﻨﺪ ﺍﻣﺮﺍ‪‬‬ ‫‪ " - ٥‬ﺍﮔﺮ ﻳﺎﺭﺍﻥ ﻣﺴﺎﻋﺪﻩ ﺍﻯ ﺩﺭ ﺍﻳﻦ ﺳﺒﻴﻞ‬ ‫ً‬ ‫ّ‬ ‫ﮐﺎﻣﻼ ّ‬

‫ﻣﻌﻄﻞ ﻣﺎﻧﺪ " ‪.‬‬ ‫ﻣﻌﻮﻕ ﻭ ّ‬ ‫ّ‬ ‫ﻣﻴﺴﺮ ﻧﮕﺮﺩﺩ ﻭ ﺍﻣﻮﺭ ّ‬ ‫ﺗﻘﺪﻡ ﻭ ﺍﻧﺘﺸﺎﺭﻯ ﺳﺮﻳﻊ ﻧﻴﺎﺑﺪ ‪ .‬ﺍﺳﺒﺎﺏ ّ‬ ‫) ﺹ ‪ ١٣١‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ‪ ،‬ﺳﺎﻟﻬﺎﻯ ‪( ١٩٢٢ - ٢٦‬‬ ‫*****‬

‫ﺹ ‪٩٥‬‬

‫" ﺗﺒﻠﻴﻎ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻟﮑﻞ‬ ‫ﺍﻣﺮ ْ ُ ّ‬ ‫ﭐﻟﻴﻘﻴﻦ ِ َ ‪‬‬ ‫ﺑﻌﻠﻢ ْ َ ِ ْ ِ‬ ‫‪ْ َ ْ ِ "-١‬‬ ‫ﺑﺎﻥ ﭐ‪َ َ َ َ‬‬ ‫ﺍﻋﻠﻢ ِ ِ ْ ِ‬

‫ﮐﻠﻤﺘﻪ ْ ُ َ َ ِ‬ ‫ﺑﺘﺒﻠﻴﻎ َ ْ ِ ِ‬ ‫ﺑﻴﻦ‬ ‫ﺍﻣﺮﻩ َﻭ َﻣﺎ َ َ ِ ُ‬ ‫ﺗﺮﺗﻔﻊ ِ ِﺑﻪ َ ِ َ ُ ُ‬ ‫ﭐﻟﻤﻄﺎﻋﺔ َ ْ َ‬ ‫ِ َ ِْ ِ‬

‫ْ َِ ‪ِ‬‬ ‫ﭐﻟﺒﺮﻳﺔ" ‪٠‬‬

‫) ﺹ ‪ ٤٦٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺑﭑﻟﺘﺒﻠﻴﻎ " ‪٠‬‬ ‫ﺍﻣﺮ َﻧﺎ ْ ُ ّ‬ ‫ﺍﻧﺎ َ َ ْ‬ ‫‪ّ ِ "-٢‬‬ ‫ﭐﻟﮑﻞ ِ َ ْ ِ ُ ِ‬

‫) ﺹ ‪ ٤٦٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ََِْ "-٣‬‬ ‫ﺑﺒﻴﺎﻧﻬﻢ‬ ‫ﭐﻟﺒﻬﺎ‪ْ َ ‬‬ ‫ﻳﻨﺒﻐﻲ ِ ‪ِ ْ ‬‬ ‫ﭐﻟﺮﺏ ِ َ َ ِ ِ ْ‬ ‫ﺍﻥ َ ْ ُ ُ‬ ‫ﻻﻫﻞ ْ َ َ‬ ‫ﻳﻨﺼﺮﻭﺍ ّ ّ‬

‫ﺍﺛﺮ ْ َ ْ َ ِ‬ ‫ﭐﻻﻋﻤﺎﻝ‬ ‫َﻭ َ ِ ُ‬ ‫ﺑﺎﻋﻤﺎﻟﻬﻢ َﻭ َ ْ َ ِ ِ ْ‬ ‫ﭐﻟﻨﺎﺱ ِ َ ْ َ ِ ِ ْ‬ ‫ﺍﺧﻼﻗﻬﻢ ‪ُ َ َ .‬‬ ‫ﻳﻌﻈﻮﺍ ّ َ‬

‫ﺍﺛﺮ ْ َ ْ َ ِ‬ ‫ﺍﻭﻝ ﮐﻠﻤﺎﺕ ﻓﺮﺩﻭﺳﻴّﻪ (‬ ‫ََْ ُ‬ ‫ﻣﻦ َ َ ِ‬ ‫ﭐﻻﻗﻮﺍﻝ " ) ّ‬ ‫ﺍﻧﻔﺬ ِ ْ‬ ‫ﻻﻥﭐ‪َ‬‬ ‫ﺍﻣﺮ ﭐ‪ّ َ ِ ِ‬‬ ‫‪ْ ُ "-٤‬‬ ‫ﻣﻼﭐﻟﺒﻬﺎء َ ‪ْ ُ ‬‬ ‫ﺑﻠﻐﻮﺍ َ ْ َ‬ ‫ﻗﻞ َﻳﺎ َ َ ٔ ْ َ َ‬

‫ﺍﻓﻀﻞ َ ْ َ ِ‬ ‫ﺗﺒﻠﻴﻎ َ ْ ِ ِ‬ ‫ﮐﺘﺐ ِ ُ ‪‬‬ ‫ﭐﻻﻋﻤﺎﻝ‬ ‫ﺟﻌﻠﻪ َ َ َ‬ ‫ﻧﻔﺲ َ ْ ِ َ‬ ‫ﻟﮑﻞ َ ُ ٍ‬ ‫ﺍﻣﺮﻩ َﻭ َ َ َ ُ‬ ‫َ​َ َ‬ ‫ﺑﻌﺪ ِ ْ َ ِ‬ ‫ﭐﻟﻤﻬﻴﻤﻦ‬ ‫ﻳﻘﺒﻞ ِ ّﺍﻻ َ ْ َ‬ ‫ﻟﻦ ُ ْ َ َ‬ ‫ﻋﺮﻓﺎﻥ ﭐ‪ِ ِ ْ َ ُ ْ ِ‬‬ ‫ﻻﻧﻬﺎ َ ْ‬ ‫ِ ََّ‬

‫ﻻ ِ ُ ِ​ِ‬ ‫ﻠﻴﻎ ِ ْ َ َ ِ‬ ‫ﺑﺪﻭﻧﻪ‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ِ ِ ِ‬ ‫ُ َ ِ ِْ‬ ‫ﺑﺎﻟﺒﻴﺎﻥ َ‬ ‫ﭐﻟﺘﺒ ِ ْ َ‬ ‫ﻗﺪﺭ ْ َ ْ‬ ‫ﭐﻟﻘﺪﻳﺮ ﻭ َ ‪َ ‬‬

‫ﻣﻦ َ َ ُ ِ‬ ‫ﭐﻟﺤﮑﻴﻢ " ‪٠‬‬ ‫ﮐﺬﻟﮏ ُ ‪َ ‬‬ ‫َ​َِ َ‬ ‫ﺟﺒﺮﻭﺕ ﭐ‪ِ ِ َ ْ ِ‬‬ ‫ﭐﻻﻣﺮ ِ ْ‬ ‫ﻧﺰﻝ ْ َ ْ ُ‬ ‫ﭐﻟﻌﻠﻰ ْ َ ِ ِ‬

‫) ﺹ ‪ ١٧٨‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﻓﺮﺍﺵ ّ َ ِ‬ ‫ﭐﻟﺮﺍﺣﺔ‬ ‫ﺩ‪ْ َ "-‬‬ ‫ﻋﻠﻰ ِ َ ِ‬ ‫ﺍﺣﺒﺎ‪ ‬ﭐ‪َ ِ‬ﻻ َ ْ َ ِ ‪ْ ‬‬ ‫ﺍﻥ ِﻳﺎ َ ‪‬‬ ‫ﺗﺴﺘﻘﺮﻭﺍ َ َ ٰ‬

‫ﻭﺭﺩ َ َ ْ ِ‬ ‫ﻗﻮﻣﻮﺍ‬ ‫ﻋﺮﻓﺘﻢ َ ِ‬ ‫َﻭ ِ َ َ‬ ‫ﮑﻢ َﻭ َ ِ ُ ْ‬ ‫ﺑﺎﺭ‪ْ ُ  ‬‬ ‫ﺍﺫﺍ َ َ ْ ُ ْ‬ ‫ﻋﻠﻴﻪ ‪ُ ُ .‬‬ ‫ﺳﻤﻌﺘﻢ َﻣﺎ َ َ َ‬

‫ﻣﻦ ِ‬ ‫ﺍﻥ‬ ‫َ​َ‬ ‫ﻋﻠﻰ ّ ْ ِ‬ ‫ﺁﻥ َﻭ ِ ‪‬‬ ‫ﺗﺼﻤﺘﻮﺍ َ َ ّ‬ ‫ﺍﻗﻞ ِ ْ‬ ‫ﭐﻧﻄﻘﻮﺍ َﻭ َﻻ َ ْ ُ ُ ْ‬ ‫ﺛﻢ ِ ُ ْ‬ ‫ﭐﻟﻨﺼﺮ ُ ‪‬‬

‫ﻣﻦ‬ ‫َ َ‬ ‫ﻣﻦ ُ ُ ِ‬ ‫ﮐﺎﻥ َﻭ َﻣﺎ َ ُ ُ‬ ‫ﮐﻨﻮﺯ َﻣﺎ َ َ‬ ‫ﻫﺬﺍ َ ْ ٌ‬ ‫ﻟﻮ َ ْ ُ ْ‬ ‫ﻳﮑﻮﻥ َ ْ‬ ‫ﻟﮑﻢ ِ ْ‬ ‫ﺧﻴﺮ َ ُ ْ‬ ‫ﺍﻧﺘﻢ ِ َ‬ ‫ﭐﻟﻌﺎﺭﻓﻴﻦ " ‪٠‬‬ ‫َْ ِ​ِْ َ‬

‫) ﺹ ‪ ١٧٠‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬ ‫ﺹ ‪٩٦‬‬

‫ﺧﺪﻣﺔ ﭐ‪َ ِ‬ﻭ َ ْ ِ ِ‬ ‫ﻋﻠﻰ ِ ْ َ ِ‬ ‫ﺑﺬﮐﺮ‬ ‫ﭐﻧﻄﻖ ِ ِ ْ ِ‬ ‫ﺛﻢ ْ ِ ْ‬ ‫ﻧﺼﺮﻩ ُ ّ‬ ‫‪ْ ُ "-٦‬‬ ‫ﻗﻢ َ َ ٰ‬

‫ﻣﻦ َ َ ٍ‬ ‫َْ ِ ِ‬ ‫ﭐﻟﺤﻖ‬ ‫ﺑﻴﻦ‬ ‫ﺍﺣﺪ َﺗﭑ‪ َ ْ ِ‬‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ َﻭ َ‬ ‫ﻧﻔﺴﻪ َ ْ ِ‬ ‫ﺗﺨﻒ ِ ْ‬ ‫ﻻ َ َ ْ‬ ‫َ ْ َ‬

‫ﭐﻟﻘﺪﺱ‬ ‫ﻳﺆﻳﺪﮎ ِﻓﻲ َ ْ ِ‬ ‫ﺍﻣﺮ َ َ َ‬ ‫ﭐﻻﻋﻈﻢ ُ ‪َ ُ ‬‬ ‫ﺭﻭﺡ ْ ُ ْ ِ‬ ‫ﻣﻮﻻﮎ َﻭ ُ ْ ُ‬ ‫ُ ُ‬ ‫ﺭﻭﺡ ْ َ َ ِ‬

‫ﺣﻴﻦ ‪ِ ‬‬ ‫ﻟﺜﻨﺎء‬ ‫ﻋﻠﻰ ِ َ ِ َ‬ ‫ﻳﻔﺘﺢ َ ْ َ َ‬ ‫ﻟﺴﺎﻧﮏ ِﻓﻲ ِ ْ ِ‬ ‫ﭐﻟﺬﻯ َ ْ َ ُ‬ ‫َْ ِ ُ‬ ‫ﺷﻔﺘﺎﮎ ِ َ َ‬ ‫ﻳﻨﻄﻖ َ َ ٰ‬

‫ﻫﺬﺍ ﭐﻟﻤﺤﺒﻮﺏ ﭐﻟﻤﻈﻠﻮﻡ ﺑﻴﻦ‬ ‫ﭐﻟﻈﺎﻟﻤﻴﻦ " ‪٠‬‬ ‫ﻳﺪﻯ َ َ‬ ‫ﻫﺆﻻء ّ ِ ِ ْ َ‬ ‫َ َ ْ َ ْ ُ ِ ْ َ ْ ُِْ َْ َ َ َ‬ ‫ﺍﻋﻠﻰ (‬ ‫ﺍﻟﺮﻭﺡ ﺹ ‪ ١٣١‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ﻟﻮﺡ ‪ْ ‬‬ ‫) َ ُ‬ ‫ٰ‬ ‫ﻣﻠ‪‬ﺖ ِ ِﺑﻪ‬ ‫ﺍﻣﺮﻯ َ َ‬ ‫ﺗﺒﻠﻴﻎ َ ْ ِ‬ ‫ﺍﻥ َ ْ ِ‬ ‫ﻗﻞ ِ ‪‬‬ ‫‪ْ ُ "-٧‬‬ ‫ﻫﻮ َ ْ ِ ْ ُ‬ ‫ﻫﺬﺍ َﻣﺎ ُ ‪ْ ‬‬ ‫ﻧﺼﺮﻱ ُ َ‬

‫ﺑﻌﺪ " ‪٠‬‬ ‫ﭐﻻﻟﻮﺍﺡ َ َ‬ ‫ﻣﻦ َ ْ ْ‬ ‫ﻣﻦ َ ْ ُ‬ ‫ﺣﮑﻢ ﭐ‪ْ ِ ِ‬‬ ‫ﻗﺒﻞ َﻭ ِ ْ‬ ‫ﻫﺬﺍ ُ ْ ُ‬ ‫ْ ََْ ُ‬ ‫) ﺹ ‪ ٤٦٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٨‬ﺍﻣﺮﻭﺯ ﺗﺒﻠﻴﻎ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺯ ﺍﻋﻈﻢ ﺍﻋﻤﺎﻝ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ " ‪٠‬‬

‫) ﺹ ‪ ٤٧٢‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﻖ ﺩﻋﻮﺕ‬ ‫‪ " - ٩‬ﻫﺮ ﻧﻔﺴﻰ ﺍﻟﻴﻮﻡ ﻣﺄﻣﻮﺭ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺣﮑﻤﺖ ﻭ ﺑﻴﺎﻥ ﺍﻫﻞ ﺍﻣﮑﺎﻥ ﺭﺍ ﺑﻪ ّ‬

‫ﮐﺒﺮﻯ ﺑﺮ ﺍﻣﺮ ﻣﺎﻟﮏ ﺍﺳﻤﺎء ﻗﻴﺎﻡ ﮐﻨﺪ ﻗﻴﺎﻣﻰ ﮐﻪ ﺍﻭ ﺭﺍ ﻗﻌﻮﺩ ﺍﺧﺬ‬ ‫ﻧﻤﺎﻳﺪ ﻭ ﺑﻪ ﺍﺳﺘﻘﺎﻣﺖ‬ ‫ٰ‬

‫ﻧﮑﻨﺪ " ‪٠‬‬

‫) ﺹ ‪ ٤٦٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﮐﻞ ﺑﺎﻭ ﻣﺄﻣﻮﺭ ﺗﺎ ﻣﺨﻠﺼﻴﻦ ﺑﻤﻘﺎﻣﻰ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻬﻰ‬ ‫‪ " - ١٠‬ﺍﻣﺮﻭﺯ ﺭﻭﺯ ﺗﺒﻠﻴﻎ ﺍﺳﺖ ﻭ ّ‬

‫ﭐﻟﻨﺎﺱ‬ ‫ﺍﺣﻴﺎ َ ْ‬ ‫ﻧﺎﺯﻝ ﺷﺪﻩ ﻓﺎﺋﺰ ﺷﻮﻧﺪ َ ْ‬ ‫ﺍﺣﻴﺎ ْ ّ َ‬ ‫ﻓﮑﺎﻧﻤﺎ َ ْ َ‬ ‫ﻧﻔﺴﴼ َ َ َ ‪َ ‬‬ ‫ﻣﻦ َ ْ َ‬

‫ﺟﻤﻴﻌﴼ ) * ( ﻭ ﺣﻴﻮﺗﻴﮑﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﺣﻴﻮﺓ ﺍﻓﺌﺪﻩ ﻭ ﻗﻠﻮﺏ ﺍﺳﺖ‬ ‫َ ِ َْ‬

‫ﻣﻴﺘﻴﻦ ﻣﺤﺴﻮﺏ ﻟﺬﺍ ﺑﺎﻳﺪ ﺩﺭ ﻟﻴﺎﻟﻰ ﻭ‬ ‫ﺑﻌﺮﻓﺎﻥ ﻣﺤﺒﻮﺏ ﺍﮔﺮ َﻧﻔﺴﻰ ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﻓﺎﺋﺰ ﻧﺸﻮﺩ ﺍﺯ ّ‬

‫ﺣﻖ ﺟﻬﺪ ﺑﻠﻴﻎ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺷﺎﻳﺪ ﮔﻤﮕﺸﺘﮕﺎﻥ ﺭﺍ ﺑﺴﺒﻴﻞ ﻣﺴﺘﻘﻴﻢ ﻫﺪﺍﻳﺖ‬ ‫ﺍﻳﺎﻡ ﺩﻭﺳﺘﺎﻥ ّ‬ ‫ّ‬

‫ﻧﻤﺎﻳﻨﺪ ﻭ ﺗﺸﻨﮕﺎﻥ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺭﺣﻴﻖ‬ ‫ﺹ ‪٩٧‬‬

‫ﺣﻴﻮﺍﻥ ﺑﭽﺸﺎﻧﻨﺪ ‪ .‬ﻫﺮ ﻧﻔﺴﻰ ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﻓﺎﺋﺰ ﺷﺪ ﺍﺯ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﻟﺪﻯ ﺍ‪ ‬ﻣﺬﮐﻮﺭ ‪.‬‬ ‫َ َ‬

‫ﺍﻭﻝ ﺑﻤﺪﺡ ﻭ‬ ‫ﺍﺯ ﺷﻤﺎﺗﺖ ﺍﻋﺪﺍء ﻭ ﺍﻗﺘﺪﺍﺭ ﺍﻭﻟﻰ ﺍﻟﺒﻐﻀﺎء ﻣﺤﺰﻭﻥ ﻣﺒﺎﺷﻴﺪ ‪ .‬ﺯﻭﺩ ﺍﺳﺖ ﮐﻪ ّ‬ ‫ﺣﺴﻦ ﻣﺂﺏ‬ ‫ﺛﻨﺎ ﻭ ﺛﺎﻧﻰ ﺑﻀﻌﻒ ﻭ ﻓﻨﺎ ﺗﺒﺪﻳﻞ ﺷﻮﺩ‬ ‫ﺍﺣﺒﺎ‪‬ﻰ ِ ‪‬‬ ‫ﻃﻮﺑﻰ َ ُ ْ‬ ‫ﺍﻥ ُ ْ َ‬ ‫ﻟﮑﻢ َﻳﺎ َ ِ ّ ‪‬‬ ‫ٰ‬ ‫"‪٠‬‬

‫) ﺹ ‪ ٤٦ - ٧‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ ‪ (*) -‬ﺁﻳﮥ ‪ ٣٢‬ﺳﻮﺭﮤ ﻣﺎﺋﺪﻩ (‬

‫ﺭﺣﻤﻦ ﻭﺍﺭﺩ ﻧﻤﺎﺋﻰ ﺍﻳﻦ ﺍﺯ ﺍﻓﻀﻞ ﺍﻋﻤﺎﻝ ﻋﻨﺪ‬ ‫‪ " - ١١‬ﺟﻬﺪ ﮐﻦ ﮐﻪ ﺷﺎﻳﺪ ﻧﻔﺴﻰ ﺭﺍ ﺑﺸﺮﻳﻌﮥ‬ ‫ٰ‬

‫ﻏﻨﻰ ﻣﺘﻌﺎﻝ ﻣﺬﮐﻮﺭ " ‪٠‬‬

‫) ﺹ ‪ ٤٦٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻟﻠﻪ ﺗﺒﻠﻴﻎ ﺍﻣﺮ ﻧﻤﺎﺋﻴﺪ ﺑﻪ ﺍﻋﺮﺍﺽ ﻭ ﺍﻗﺒﺎﻝ ﻧﺎﻇﺮ ﻧﺒﺎﺷﻴﺪ ﺑﻠﮑﻪ ﻧﺎﻇﺮ ﺑﺨﺪﻣﺘﻰ‬ ‫‪ّ ِ " - ١٢‬‬

‫ﻟﺪﻯ ﭐ‪٠ " ‬‬ ‫ﮐﻪ ﺑﺂﻥ ﻣﺄﻣﻮﺭﻳﺪ ِﻣﻦ َ َ‬ ‫) ﺹ ‪ ١٢٧‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬

‫ﻫﻤﺖ ﺭﺍ ﺩﺭﺗﺒﻠﻴﻎ ﺍﻣﺮﺍﻟﻬﻰ ﻣﺼﺮﻭﻑ ﺩﺍﺭﻳﺪ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺧﻮﺩ ﻻﻳﻖ ﺍﻳﻦ ﻣﻘﺎﻡ‬ ‫‪ " - ١٣‬ﺟﻤﻴﻊ ّ‬

‫ﻭﮐﻴﻼ ِ َ ْ ِ ِ‬ ‫ﻟﻨﻔﺴﻪ‬ ‫ﺍﻥ َ ُ َ‬ ‫ﻳﺄﺧﺬ َ ِ ْ ً‬ ‫ﻟﻪ َ ْ‬ ‫ﺍﻋﻠﻰ ﺍﺳﺖ ﺑﺂﻥ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ َﻭ ِ ّﺍﻻ َ ُ‬ ‫ﮐﻞ ُ ْ َ ٍ‬ ‫ﭐﻻﻣﺮ ّ ِ‬ ‫ﺑﻨﻴﺎﻥ‬ ‫ﺍﻇﻬﺎﺭ َ َ‬ ‫ﻫﺬﺍ ْ َ ْ ِ‬ ‫ِﻓﻲ ِ ْ َ ِ‬ ‫ﺗﺰﻋﺰﻉ ُ ‪‬‬ ‫ﭐﻟﺬﻯ ِ ِﺑﻪ َ َ ْ َ َ‬ ‫ﺍﻧﺼﻌﻘ ِ‬ ‫ﻣﺮﺻﻮﺹ َﻭ ْ َ ّ ِ‬ ‫ﭐﻟﻨﻔﻮﺱ "‬ ‫ﭐﻧﺪﮐﺖ ْ ِ َ ُ‬ ‫ﭐﻟﺠﺒﺎﻝ َﻭ َ ْ َ َ َ‬ ‫ٍ‬ ‫ﺖ ‪ُ ُْ‬‬ ‫َْ ُ‬

‫) ﺹ ‪ ١٦٩‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ﻭ ﺹ ‪ ٤٦٤‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺑﺪﻳﻪ‬ ‫ﻧﻔﺴﻰ ﺭﺍ ﺑﻪ ﺷﺮﻳﻌﮥ ﺑﺎﻗﻴﻪ ﮐﺸﺎﻧﺪ ﻭ ﺑﺤﻴﺎﺕ‬ ‫‪" - ١٤‬‬ ‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﮐﻪ ْ‬ ‫ّ‬ ‫ٰ‬

‫ﺍﻋﻈﻢ ْ َ ْ َ ِ‬ ‫ﺍﻟﻌﺰﻳﺰ‬ ‫ﺩﻻﻟﺖ ﻧﻤﺎﻳﺪ َ َ‬ ‫ﺭﺑﮏ َ ْ َ ِ ْ ِ‬ ‫ﻋﻨﺪ َ ‪َ ‬‬ ‫ﭐﻻﻋﻤﺎﻝ ِ ْ َ‬ ‫ﻫﺬﺍ ِ ْ‬ ‫ﻣﻦ َ ْ َ ِ‬

‫َُْ​َ ِ‬ ‫ﭐﻟﻤﺘﻌﺎﻝ "‬

‫) ﺹ ‪ ٤٦٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺟﻼﻟﻪ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﻫﻴﭻ ﺍﻣﺮﻯ ﺍﻋﻈﻢ ﺍﺯ ﺗﺒﻠﻴﻎ ﻧﺒﻮﺩﻩ ﻭ‬ ‫ﺟﻞ‬ ‫ﺣﻖ َ ّ‬ ‫‪ " - ١٥‬ﺑﻌﺪ ﺍﺯ ﻋﺮﻓﺎﻥ ّ‬ ‫ُ​ُ‬

‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻴﮑﻪ ﺑﺎﻳﻦ ﻫﺮ ﺳﻪ ﻓﺎﺋﺰ‬ ‫ﻧﻴﺴﺖ ‪ .‬ﺻﺪ ﻫﺰﺍﺭ‬ ‫ٰ‬ ‫ﺹ ‪٩٨‬‬

‫ﻫﻢ ﺍﺯ ﮐﺄﺱ ﻋﺮﻓﺎﻥ ﻧﻮﺷﻴﺪﻩ ﻭ ﻫﻢ ﺑﺎﺳﺘﻘﺎﻣﺖ ﮐﺒﺮﻯ ﻓﺎﺋﺰ ﻭ ﻫﻢ ﺑﺘﺒﻠﻴﻎ ﺍﻣﺮ‬ ‫ﮐﻞ‬ ‫ﺍﺑﺮﺓ ﺑﺮ ﺍﻫﻞ ﺍﺭﺽ ّ‬ ‫ﺗﺠﻠﻰ ﻧﻤﺎﻳﺪ ّ‬ ‫ﻣﺸﻐﻮﻝ ﺍﮔﺮ ﺍﺯ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﻘﺪﺭ ّ‬ ‫ﺳﻢ ِ َ‬ ‫ﻣﻘﺼﻮﺩ‬ ‫ﻣﻘﺼﻮﺩﻧﺎﻭ َ ْ ُ ْ ُ ُ‬ ‫ﻣﻨﺼﻌﻖ ﺷﻮﻧﺪ ّﺍﻻ َ ْ‬ ‫ﻣﻘﺼﻮﺩﮐﻢ َﻭ َ ْ ُ ْ ُ‬ ‫ﻣﻦ َﺷﺎ‪ ‬ﭐ‪ُ ُ ْ َ ُ‬‬

‫ﭐﻟﻌﺎﻟﻤﻴﻦ " ‪.‬‬ ‫َْ‬ ‫َ‬

‫) ﺹ ‪ ٢٥٤‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " - ١٦‬ﺑﺮﺍﺳﺘﻰ ﻣﻴﮕﻮﻳﻢ ﺍﮔﺮ ﻧﻔﺴﻰ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻟﻮﺟﻪ ﺍ‪ ‬ﺑﺮ ﺗﺒﻠﻴﻎ ﺍﻣﺮ‬

‫ﻣﺘﺼﺮﻑ ﻭ ﻧﺪﺍﻳﺶ‬ ‫ﺍﻟﺒﺘﻪ ﺩﺭ ﺟﻤﻴﻊ ﺍﺷﻴﺎء ﺑﻴﺎﻧﺶ ﻧﺎﻓﺬ ﻭ ﺫﮐﺮﺵ‬ ‫ّ‬ ‫ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ّ‬ ‫ﭐﻟﻌﺰﻳﺰ‬ ‫ﭐﻟﺬﻭﻫﺎﺏ "‪.‬‬ ‫ﭐﻟﻤﻘﺘﺪﺭ ْ ُ َ ْ ِ ُ‬ ‫ﻫﻮ ْ ُ ْ َ ِ ُ‬ ‫ﻣﺤﻴﻂ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ ُ َ‬ ‫َ ّ ُ‬ ‫ﭐﻟﻤﻬﻴﻤﻦ ْ َ ِ ْ ُ‬

‫) ﺹ ‪ ٤٦٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻻﺯﻡ ﺍﺳﺖ ﮐﻪ ﺁﻧﻰ ﺩﺭ ﺗﺒﻠﻴﻎ ﺍﻣﺮ‬ ‫‪ " - ١٧‬ﺍﻟﻴﻮﻡ ﺑﺮ ّ‬ ‫ﮐﻞ ّ‬

‫ﻟﻴﻨﻪ ﻧﺎﺱ ﺭﺍ ﺑﻪ‬ ‫ﺗﮑﺎﻫﻞ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ّ‬ ‫ﮐﻞ ﺣﻴﻦ ﺑﻤﻮﺍﻋﻆ ﺣﺴﻨﻪ ﻭ ﮐﻠﻤﺎﺕ ّ‬

‫ﺍﺣﺪﻳﻪ ﺩﻋﻮﺕ ﻧﻤﺎﻳﻨﺪ ﭼﻪ ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﻟﻴﻮﻡ ﺳﺒﺐ ﻫﺪﺍﻳﺖ ﺷﻮﺩ‬ ‫ﻋﺰ‬ ‫ّ‬ ‫ﺷﺮﻳﻌﺖ ّ‬

‫ﺍﺟﺮ ﺷﻬﻴﺪ ﻓﻰ ﺳﺒﻴﻞ ﺍ‪ ‬ﺩﺭ ﻧﺎﻣﻪ ﻋﻤﻞ ﺍﻭ ﺍﺯ ﻗﻠﻢ ﺍﻣﺮ ﺛﺒﺖ ﺧﻮﺍﻫﺪ ﺷﺪ ﺍﻳﻦ‬

‫ﻣﺒﻠﻐﻴﻦ " ) ﺹ ‪ ٢٥٥‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫ﺍﺳﺖ ﻓﻀﻞ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮ ﺩﺭ ﺑﺎﺭﮤ ﻋﺒﺎﺩ ّ‬ ‫ﻣﺒﻠﻐﻴﻦ ﺑﺤﮑﻤﺖ ﻭ ﺑﻴﺎﻥ‬ ‫‪ " - ١٨‬ﺧﺪﻣﺖ ﺍﻋﻈﻢ ﻭ ﺍﮐﺒﺮ ﺗﺒﻠﻴﻎ ﺍﻣﺮ ﺍﻭ ﺍﺳﺖ ﺑﺎﻳﺪ ّ‬

‫ﻣﺒﻠﻐﻴﻦ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ‬ ‫ﺑﺎﻳﻦ ﺍﻣﺮ ﺧﻄﻴﺮ ﻣﺸﻐﻮﻝ ﮔﺮﺩﻧﺪ ﻭ ﺷﺮﺍﻳﻂ ّ‬

‫ﭐﻻﻧﻘﻄﺎﻉ‬ ‫ﺗﻮﮐﻞ ﻭ ﺍﻧﻘﻄﺎﻉ ‪.‬‬ ‫ﺑﻄﺮﺍﺯ ِ ْ ِ َ‬ ‫ﺗﺰﻳﻦ ِ ِ ِ‬ ‫ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﻟﻤﻦ َ َ ‪َ ‬‬ ‫ٰ‬ ‫ﺍﻣﺮ ﭐ‪ِ ِ َ ِ‬‬ ‫ﭐﻻﺑﺪﺍﻉ ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻋﺒﺎﺩﻯ ﮐﻪ‬ ‫ﺗﺒﻠﻴﻎ َ ْ ِ‬ ‫ﻣﺎﻟﮏ ِ ْ َ‬ ‫ِﻓﻲ َ ْ ِ ْ ِ‬

‫ﻌﻤﺮ‬ ‫ﺧﺎﻟﺼﺎ ﻟﻮﺟﻪ ﺍ‪ ‬ﻗﺼﺪ ﺑﻼﺩ ﻧﻤﺎﻳﻨﺪ ِ َ ْ‬ ‫ﻻﺟﻞ ﺗﺒﻠﻴﻎ ﺍﻣﺮ ﻭ ﺍﻧﺘﺸﺎﺭ ﺁﺛﺎﺭ ‪َ .‬ﻟ َ ْ ُ‬

‫ﻣﺒﻠﻎ ﺁﻳﺎﺗﺶ‬ ‫ﺍ‪ ِ‬ﺍﺭﺽ ﺑﻘﺪﻭﻡ ﺁﻥ ﻧﻔﻮﺱ ﺍﻓﺘﺨﺎﺭ ﻧﻤﺎﻳﺪ ‪ .‬ﺍﻣﺮﻭﺯ ﺧﺎﺩﻡ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ّ‬

‫ﭐﻟﺨﻠﻖ ﺩﺭ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ " ‪ ) .‬ﺹ ‪ ٤٨‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫ﺍﻋﻠﻰ ْ َ ْ‬ ‫ﺍﺯ َ ْ َ‬ ‫ﺹ ‪٩٩‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻫﻢ ﺍﻣﻮﺭ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﻭ ﻧﺸﺮ ﻧﻔﺤﺎﺕ‬ ‫‪ " - ١‬ﺍﻯ ﻳﺎﺭﺍﻥ ﻋﺰﻳﺰ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﻟﻴﻮﻡ ّ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺍﻳﻨﺴﺘﮑﻪ ﺷﺐ ﻭ ﺭﻭﺯ ﺁﺭﺍﻡ ﻧﮕﻴﺮﺩ ﻭ َﻧﻔﺴﻰ‬ ‫ﺍ‪ ‬ﺍﺳﺖ ﺗﮑﻠﻴﻒ ﻫﺮ ﻧﻔﺴﻰ ﺍﺯ ّ‬ ‫ﺑﺮﻧﻴﺎﺭﺩ ﺟﺰ ﺑﻔﮑﺮ ﻧﺸﺮ ﻧﻔﺤﺎﺕ ﺍ‪ ‬ﻳﻌﻨﻰ ﺑﻘﺪﺭ ﺍﻣﮑﺎﻥ ﺑﮑﻮﺷﺪ ﮐﻪ ﻧﻔﺴﻰ ﺭﺍ ﺑﺸﺮﻳﻌﮥ ﺑﻘﺎ‬

‫ﻫﺪﺍﻳﺖ ﻧﻤﺎﻳﺪ ﻭ ﺍﺣﻴﺎ ﮐﻨﺪ ﺯﻳﺮﺍ ﺍﻳﻦ ﺍﺛﺮ ﺍﺯ ﺍﻭ ﺩﺭ ﺍﻋﺼﺎﺭ ﻭ ﻗﺮﻭﻥ ﻣﺘﺴﻠﺴﻞ ﮔﺮﺩﺩ ﭼﻪ ﮐﻪ‬

‫ﻣﻘﺪﺱ ﺳﺒﺐ‬ ‫ﺍﻭﻝ ﺗﺘﺎﺑﻊ ﻭ ﺗﺮﺍﺩﻑ ﻭ ﺗﺴﻠﺴﻞ ﺩﺭ ﻣﺆﻣﻨﻴﻦ ﺩﻳﮕﺮ ﮐﻨﺪ ﻋﺎﻗﺒﺖ ﻳﮏ ﻧﻔﺲ ّ‬ ‫ﺍﺯ ﻫﺎﺩﻯ ّ‬

‫ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ ﮐﻪ ﻫﺪﺍﻳﺖ ﻳﮏ ﻧﻔﺲ‬ ‫ﺍﺣﻴﺎء ﺻﺪ ﻫﺰﺍﺭ ﻧﻔﻮﺱ ﺷﻮﺩ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﭼﻘﺪﺭ‬ ‫ّ‬

‫ﺍﻳﺎﻣﻰ ﭼﻨﺪ ﻣﻨﺘﻬﻰ ﺷﻮﺩ ﻧﻪ ﺍﺛﺮﻯ ﻭ ﻧﻪ ﺛﻤﺮﻯ ﻭ‬ ‫ﺍﻋﻈﻢ ﺍﺯ ﺳﻠﻄﻨﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﺳﻠﻄﻨﺖ ﻇﺎﻫﺮ ﺩﺭ ّ‬ ‫ﺍﻣﺎ‬ ‫ﻧﻪ ﺳﺮﻭﺭﻯ ﻭ ﻧﻪ ﻓﺮﺣﻰ ﻭ ﻧﻪ ﺑﺸﺎﺭﺗﻰ ﻭ ﻧﻪ ﺍﺷﺎﺭﺗﻰ ﻧﻪ ﻧﺎﻣﻰ ﻭ ﻧﻪ ﻧﺸﺎﻧﻰ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ّ‬

‫ﺍﻳﻦ ﺳﻠﻄﻨﺖ ﮐﻪ ﻫﺪﺍﻳﺖ ﻧﻔﻮﺱ ﺍﺳﺖ ﺩﺳﺖ ﺩﺭ ﺁﻏﻮﺵ ﺩﻟﺒﺮ ﺍﺑﺪﻯ ﻧﻤﺎﻳﺪ ﻭ ﺍﻧﺴﺎﻥ ﺑﺮ ﺑﺎﻟﻴﻦ‬ ‫ﺳﺮﻣﺪﻯ ﺑﻴﺎﺳﺎﻳﺪ "‬

‫) ﺹ ‪ ٤٨٥ - ٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻣﻘﺮﺏ‬ ‫ﻣﺆﻳﺪ ‪ ،‬ﺁﻥ ّ‬ ‫‪ " - ٢‬ﺍﻣﺮﻭﺯ ﮐﻮﮐﺐ ﺭﻭﺯ ﺍﻓﺮﻭﺯ ‪ ،‬ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ ‪ .‬ﻫﺮ ﻧﻔﺴﻰ ّ‬

‫ﺗﻮﺟﻪ‬ ‫ﺎﺑﻠﻴﺖ ﺧﻮﺩ ﻣﻨﻤﺎ ﺑﻠﮑﻪ ﺩﺭ ﻭﻗﺖ ﺗﺒﻠﻴﻎ ّ‬ ‫ﺩﺭﮔﺎﻩ ﮐﺒﺮﻳﺎء ﻟﻬﺬﺍ ﻧﻈﺮ ﺑﺎﺳﺘﻌﺪﺍﺩ ﻭ ﻗ ّ‬

‫ﻗﻮﺕ ﺯﺑﺎﻥ ﺑﮕﺸﺎ ﻭ ﺁﻧﭽﻪ‬ ‫ﺑﻤﻠﮑﻮﺕ‬ ‫ﺍﺑﻬﻰ ﻧﻤﺎ ﻭ ﺗﺄﻳﻴﺪﺍﺕ ﺍﻟﻬﻰ ﻃﻠﺐ ﻭ ﺑﮑﻤﺎﻝ ﺍﻃﻤﻴﻨﺎﺍﻥ ﻭ ّ‬ ‫ٰ‬

‫ﺑﺮ ﻗﻠﺐ ﺍﻟﻘﺎء ﻣﻴﺸﻮﺩ ﺑﮕﻮ ‪ ) "...‬ﺹ ‪ ٤٨١ ٢‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺑﻬﻰ ﮐﻨﻴﺪ ﺑﺒﻴﻨﻴﺪ ﻧﻔﺜﺎﺕ ﻣﺴﻴﺢ ﺩﺭ‬ ‫‪" - ٣‬ﻧﻈﺮ ﺑﺨﻮﺩﺗﺎﻥ ﻧﮑﻨﻴﺪ ﻧﻈﺮ ﺑﻪ ﻓﻴﻮﺿﺎﺕ ﺟﻤﺎﻝ‬ ‫ٰ‬

‫ﺣﻮﺍﺭﻳﻴﻦ ﺩﺭ‬ ‫ﺣﻮﺍﺭﻳﻴﻦ ﭼﻪ ﺗﺄﺛﻴﺮﻯ ﮐﺮﺩ ﻭ ﻧﻔﺜﺎﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﺹ ‪١٠٠‬‬

‫ﻋﻨﺪﺍ‪ ‬ﺑﻮﺩﻧﺪ "‬ ‫ﻣﻦ ِ ْ‬ ‫ﻣﺆﻳﺪ ِ ْ‬ ‫ﺩﻳﮕﺮﺍﻥ ﭼﻪ ﺗﺄﺛﻴﺮﻯ ﺩﺍﺷﺖ ﺍﻳﻦ ﻧﻈﺮ ﺑﺂﻧﺴﺘﮑﻪ ﺁﻧﻬﺎ ّ‬ ‫ﺍﻭﻝ ﻣﺠﻤﻮﻋﮥ ﺧﻄﺎﺑﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬ ‫) ﺹ ‪١٨٢‬‬ ‫ﻗﺴﻤﺖ ّ‬ ‫ّ‬

‫‪ " - ٤‬ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺛﺎﺑﺖ ﺑﺮ ﻋﻬﺪ ﺍﺳﺖ ﻭﻟﻮ ﺑﻈﺎﻫﺮ ﺧﻮﺍﻧﺪﻥ ﺍﺑﺠﺪ ﻧﺪﺍﻧﺪ ﺑﺎﻳﺪ ﺩﺭ ﻓﮑﺮ‬

‫ﺍﻋﻼء ﮐﻠﻤﺔﺍ‪ ‬ﻭ ﺗﺒﻠﻴﻎ ﺑﺎﺷﺪ "‬

‫) ﺹ ‪ ٧٩‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺍﺣﺒﺎ ﺑﺎ ﻧﻔﺴﻰ ﺍﺯ ﻏﺎﻓﻠﻴﻦ ﻃﺮﺡ ﺩﻭﺳﺘﻰ ﻭ ﺭﺍﺳﺘﻰ ﺍﻧﺪﺍﺯﺩ ﻭ ﺑﮑﻤﺎﻝ‬ ‫‪ " - ٥‬ﺍﮔﺮ ﻫﺮ ﻧﻔﺴﻰ ﺍﺯ ّ‬

‫ﻣﻬﺮﺑﺎﻧﻰ ﺑﺎ ﺍﻭ ﻣﻌﺎﺷﺮﺕ ﻭ ﻣﺠﺎﻟﺴﺖ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﺿﻤﻦ ﺑﺎﺧﻼﻕ ﻭ ﺍﻃﻮﺍﺭ ﻭ ﺣﺴﻦ ﺭﻓﺘﺎﺭ ﻭ‬

‫ﺍﻟﺒﺘﻪ ﮐﻢ ﮐﻢ ﺁﻥ ﺷﺨﺺ ﻏﺎﻓﻞ ﺭﺍ‬ ‫ﺭﺑﺎﻧﻰ ﺳﻠﻮﮎ ﻧﻤﺎﻳﺪ ّ‬ ‫ﺗﺮﺑﻴﺖ ﺍﻟﻬﻰ ﻭ ﻭﺻﺎﻳﺎ ﻭ ﻧﺼﺎﻳﺢ ّ‬

‫ﺑﻴﺪﺍﺭ ﮐﻨﺪ ‪. "...‬‬

‫) ﺹ ‪ ٢٥٥‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻭ ﺑﺎ ﺩﻭ ﺗﻔﺎﻭﺕ ﺗﺎﻳﭙﻰ ﺩﺭ ﺹ ‪ ٤٩٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻭ ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﺤﺒﺖ ﺣﻘﻴﻘﺖ‬ ‫ﺍﺣﺒﺎ ﺑﺎ ﻧﻔﺴﻰ ﺍﺯ ﻏﺎﻓﻠﻴﻦ ﻣﻬﺮﺑﺎﻧﻰ ﮐﻨﺪ ﻭ ﺩﺭ ﮐﻤﺎﻝ‬ ‫ّ‬ ‫‪ " - ٦‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ ّ‬

‫ﺍﻣﺮﺍ‪ ‬ﺭﺍ ﺑﺘﺪﺭﻳﺞ ﺗﻔﻬﻴﻢ ﻧﻤﺎﻳﺪ ﮐﻪ ﺑﺪﺍﻧﺪ ﺍﺳﺎﺱ ﺩﻳﻦ ﭐ‪ ‬ﺑﺮ ﭼﻪ ﻣﻨﻮﺍﻝ ﺍﺳﺖ ﻭ‬

‫ﻗﻠﻮﺑﻬﻢ‬ ‫ﺍﻟﺒﺘﻪ ﻣﻨﻘﻠﺐ ﮔﺮﺩﺩ ﻣﮕﺮ ﻧﺎﺩﺭ ﻧﻔﺴﻰ ﮐﻪ ﺣﮑﻢ ﺭﻣﺎﺩ ﺩﺍﺭﺩ ﻭ ُ ُ‬ ‫ﻣﻄﻠﺐ ﭼﻴﺴﺖ ّ‬

‫َ ْ ِ ِ َِ‬ ‫ﺍﺣﺒﺎ‬ ‫ﺍﻭ َ َ ‪‬‬ ‫ﺍﺷﺪ ِ ْ َ ً‬ ‫ﮐﭑﻟﺤﺠﺎﺭﺓ َ ْ‬ ‫ﻗﺴﻮﺓ ) * ( ﺍﮔﺮ ﺑﺮ ﺍﻳﻦ ﻣﻨﻮﺍﻝ ﻫﺮ ﻳﮏ ﺍﺯ ّ‬

‫ﻧﻔﺴﻰ ﺭﺍ ﺑﮑﻮﺷﺪ ﮐﻪ ﻫﺪﺍﻳﺖ ﻧﻤﺎﻳﺪ ﺩﺭ ﻫﺮ ﺳﺎﻝ ﻧﻔﻮﺱ ﻣﻀﺎﻋﻒ ﺷﻮﻧﺪ ﻭ ﺍﻳﻦ ﺭﺍ ﺑﻨﻬﺎﻳﺖ‬ ‫ﻣﺠﺮﻯ ﺩﺍﺷﺖ " ‪٠‬‬ ‫ﺣﮑﻤﺖ ﻣﻴﺘﻮﺍﻥ‬ ‫ٰ‬

‫) ﺹ ‪ ٢٥٥ - ٦‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻭ ﺑﺎ ﺩﻭ ﺗﻔﺎﻭﺕ ﺗﺎﻳﭙﻰ ﺩﺭ ﺹ ‪ ٤٩٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ‬

‫ﺧﻠﻖ‬

‫‪ ( * ) -‬ﻣﻀﻤﻮﻥ ﺁﻳﮥ ‪ ٧٤‬ﺳﻮﺭﮤ ﺑﻘﺮﻩ ( ‪٠‬‬

‫ﺹ ‪١٠١‬‬

‫‪ " - ٧‬ﺑﺴﺎﻁ ﺗﺒﻠﻴﻎ ﺑﺎﻳﺪ ﺩﺭ ﺟﻤﻴﻊ ﺍﺣﻴﺎﻥ ﻣﻤﺪﻭﺩ ﮔﺮﺩﺩ ﺯﻳﺮﺍ ﺗﺄﻳﻴﺪ ﺍﻟﻬﻰ ﻣﻮﮐﻮﻝ ﺑﺮ ﺁﻥ ‪.‬‬

‫ﺍﻟﺒﺘﻪ ﺍﺯ‬ ‫ﺍﮔﺮ ْ‬ ‫ﻫﻤﺖ ﮐﻤﺮ ﺑﺮ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﻧﺒﻨﺪﺩ ّ‬ ‫ﻧﻔﺴﻰ ﺑﺠﺎﻥ ﻭ ﺩﻝ ﺩﺭ ﻧﻬﺎﻳﺖ ّ‬ ‫ﺍﺑﻬﻰ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪ " ‪٠‬‬ ‫ﺗﺄﻳﻴﺪ ﻣﻠﮑﻮﺕ‬ ‫ٰ‬

‫) ﺹ ‪ ٧٧‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ ﻭ ﺹ ‪ ٢٦١‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫‪ " - ٨‬ﻫﺮ ﭼﻴﺰﻯ ﻣﺤﺪﻭﺩ ﺍﺳﺖ ﻣﮕﺮ ﻓﻴﺾ ﺍﻟﻬﻰ ﮐﻪ ﺑﺴﺒﺐ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﺑﺮ ﺍﻧﺴﺎﻥ ﻧﺎﺯﻝ‬

‫ﺭﺑﺎﻧﻴﻪ ﺗﺄﻳﻴﺪ ﻣﻴﻨﻤﺎﻳﺪ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻓﺮﻣﻮﺩ ﻭﻗﺘﻰ ﮐﻪ‬ ‫ﻣﻴﺸﻮﺩ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ّ ّ‬

‫ﻋﺰﺕ ﺍﺑﺪﻯ ﻭ‬ ‫ﻣﻴﺨﻮﺍﻫﻴﺪ ﺻﺤﺒﺖ ﺑﺪﺍﺭﻳﺪ ﻓﮑﺮ ﻧﮑﻨﻴﺪ ﺭﻭﺡ ُ ُ‬ ‫ﺍﻟﻘﺪﺱ ﺷﻤﺎ ﺭﺍ ﺍﻟﻬﺎﻡ ﻣﻴﮑﻨﺪ ﺍﮔﺮ ّ‬

‫ﺍﻟﻬﻴﻪ ﺑﺸﻤﺎ ﻣﻴﺮﺳﺪ " ‪٠‬‬ ‫ﻋﻠﻮﻳﺖ ﺁﺳﻤﺎﻧﻰ ﺧﻮﺍﻫﻴﺪ ﺗﺒﻠﻴﻎ ﮐﻨﻴﺪ ﺗﺄﻳﻴﺪﺍﺕ ّ‬ ‫ﺣﻴﺎﺕ ﺳﺮﻣﺪﻯ ﻭ ّ ّ‬

‫) ﺹ ‪ ٤٩٤‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺑﮑﻠﻰ ﺗﺄﻳﻴﺪ ﻣﻨﻘﻄﻊ ﮔﺮﺩﺩ ﺯﻳﺮﺍ ﻣﺴﺘﺤﻴﻞ ﻭ ﻣﺤﺎﻝ ﺍﺳﺖ ﮐﻪ‬ ‫‪ " - ٩‬ﺍﮔﺮ ﺗﺒﻠﻴﻎ ﺗﺄﺧﻴﺮ ﺍﻓﺘﺪ ّ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺗﺄﻳﻴﺪ ﻳﺎﺑﻨﺪ "‬ ‫ﺑﺪﻭﻥ ﺗﺒﻠﻴﻎ ّ‬

‫) ﺹ ‪ ٢٥٥‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺍﻫﻢ ﺷﺆﻭﻥ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﻭ ﻧﺸﺮ ﻧﻔﺤﺎﺕ ﺍ‪ ‬ﺍﺳﺖ ‪.‬‬ ‫‪ " - ١٠‬ﺍﻟﻴﻮﻡ ﺍﻋﻈﻢ ﺍﻣﻮﺭ ﻭ ّ‬

‫ﻣﺆﻳﺪ ﺍﺳﺖ ﻭ ﺟﻨﻮﺩ‬ ‫ﺑﺠﻤﻴﻊ ﻭﺳﺎﺋﻞ ﺑﺠﻬﺖ ﺍﻳﻦ ﺗﺮﻭﻳﺞ ﻗﻴﺎﻡ ﺑﺎﻳﺪ ﻧﻤﻮﺩ ﻭ ﺍﻟﻴﻮﻡ ﺍﻳﻦ ﺍﻣﺮ ّ‬

‫ﻭﻗﺖ‬ ‫ﺍﺑﻬﻰ ﻧﺎﺻﺮ ﺍﻳﻦ ﻣﻘﺎﻡ ﻭ ﺧﺎﺩﻡ ﺍﻳﻦ ﻣﻘﺼﺪ ‪ .‬ﺯﻣﺎﻥ ﺗﺄﺳﻴﺲ ﺍﺳﺖ ﻧﻪ ﺗﺰﻳﻴﻦ ﻭ‬ ‫ﻣﻠﮑﻮﺕ‬ ‫ْ‬ ‫ٰ‬ ‫ِ‬ ‫ﻣﻮﻓﻖ ﺑﺮ ﺍﻳﻦ‬ ‫ﻭﻗﺖ ﺗﺮﻭﻳﺞ ﺍﺳﺖ ﻧﻪ ﺗﻌﺪﻳﻞ ‪ .‬ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻫﻴﺪ ﻭ ﺩﻋﺎ ﮐﻨﻴﺪ ﮐﻪ ﺟﻤﻴﻊ ﺭﺍ ّ‬

‫ﺍﻣﺮ ﻋﻈﻴﻢ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﻣﻮﻫﺒﺖ ﻧﺼﻴﺒﻰ ﺑﺨﺸﺪ " ‪٠‬‬ ‫) ﺹ ‪ ٧٧‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫ﺹ ‪١٠٢‬‬

‫‪ " - ١١‬ﺍﮔﺮ ﻗﻴﺎﻡ ﺑﺮ ﺗﺒﻠﻴﻎ ﺍﻣﺮ ﮐﻨﻰ ﭼﻨﺎﻥ ﺗﺄﻳﻴﺪﻯ ﻳﺎﺑﻰ ﮐﻪ ﺧﻮﺩ ﺣﻴﺮﺍﻥ ﻣﺎﻧﻰ ﻭ ﺑﺘﻮ‬

‫ﻣﻮﻓﻖ ﺑﻪ ﻋﻤﻞ ﻧﻴﺰ ﺧﻮﺍﻫﻰ ﮔﺸﺖ ‪ .‬ﺑﻠﻰ ﺍﮔﺮ ﺍﻧﺴﺎﻥ‬ ‫ﻣﺆﻳﺪ ﺧﻮﺍﻫﻰ ﺷﺬ ﻭ ّ‬ ‫ﻭﻋﺪﻩ ﻣﻴﺪﻫﻢ ﮐﻪ ّ‬ ‫ﻋﺎﻣﻞ ﻧﺒﺎﺷﺪ ﺍﺑﺪﴽ ﺑﻴﺎﻥ ﺍﻭ ﺗﺄﺛﻴﺮ ﻧﻨﻤﺎﻳﺪ ‪ .‬ﻣﺜﻞ ﺁﻧﺴﺖ ﮐﺴﻰ ﻣﺮﺩﻡ ﺭﺍ ﺩﻋﻮﺕ ﺑﺼﻠﺢ ﻧﻤﺎﻳﺪ‬

‫ﻭﻟﻰ ﺧﻮﺩ ﻗﺘﻞ ﻧﻔﺲ ﮐﻨﺪ " ‪٠‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ‪ ٢٧.‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬ ‫***‬

‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﻀﺮﺕ ّ‬

‫ﻣﻬﻢ ﺗﺒﻠﻴﻎ ﺍﺳﺖ ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ﺍﻣﺮ ﺗﺒﻠﻴﻎ ﺩﻗﻴﻘﻪ ﺍﻯ‬ ‫ﮐﻞ ﺍﻣﺮ‬ ‫‪ " - ١‬ﺍﻋﻈﻢ ﻭ ﺍﻟﺰﻡ ﺍﺯ ّ‬ ‫ّ‬

‫ﺍﻣﺮﻳﻪ ﻳﺎﺭﺍﻥ ﺍﺳﺖ ﻭ ﻣﺎﻳﮥ‬ ‫ﻣﻌﻮﻕ ﻭ ّ‬ ‫ﻣﻌﻄﻞ ﻣﺎﻧﺪ ﺯﻳﺮﺍ ﺍﻣﺮ ﺗﺒﻠﻴﻎ ﻣﻘﺼﺪ ﺍﺻﻠﻰ ﺍﻗﺪﺍﻣﺎﺕ ّ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ ﺁﻧﺎﻥ " ‪٠‬‬ ‫ﺳﻌﺎﺩﺕ‬ ‫ّ‬

‫) ﺹ ‪ ٣١١‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺍﻭﻝ ﻓﺮﻳﻀﮥ ﻫﺮ ﻧﻔﺴﻰ ﺍﺳﺖ ﮐﻪ ﺧﺪﻣﺖ‬ ‫ﻣﺪﻭﻧﻪ ﺩﺭ ﺍﻟﻮﺍﺡ ّ‬ ‫‪ " - ٢‬ﺍﻟﻴﻮﻡ ﺗﺒﻠﻴﻎ ﺑﺸﺮﺍﺋﻂ ّ‬

‫ﺑﻌﺘﺒﮥ ﻋﻠﻴﺎ ﺭﺍ ﻃﺎﻟﺐ ﻭ ﺁﻣﻞ ﺑﺎﺷﺪ ﻭ ﺑﻬﺘﺮﻳﻦ ﺍﺳﺒﺎﺑﻰ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﻣﺸﺘﺎﻗﻰ ﮐﻪ‬ ‫ﻣﺮﺍﺕ ﺍﺯ‬ ‫ﻣﺸﺎﻫﺪﮤ ﺍﺷﺘﻌﺎﻝ َ‬ ‫ﺑﮑﺮﺍﺕ ﻭ ّ‬ ‫ﺍﻟﻬﻴﻪ ﺁﺭﺯﻭ ﻧﻤﺎﻳﺪ ‪ّ .‬‬ ‫ﻋﺎﻟﻢ ﺭﺍ ﺑﻨﺎﺭ ﻣﻮﻗﺪﮤ ّ‬

‫ﺍﺻﻠﻴﻪ ﺣﻀﺮﺕ‬ ‫ﺍﺳﺎﺳﻴﻪ ﻭ ﺗﻌﺎﻟﻴﻢ‬ ‫ﻟﺴﺎﻥ ﺍﻃﻬﺮ ﻣﻴﺜﺎﻕ ﺷﻨﻴﺪﻩ ﺷﺪ ﮐﻪ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻣﺒﺎﺩﻯ‬ ‫ّ‬ ‫ّ‬ ‫ﭐﻻﺷﻬﺎﺩ ﺍﻋﻼﻥ ﻭ ﺑﻴﺎﻥ ﺷﺪ ‪ ،‬ﺩﺭ‬ ‫ﻋﻠﻰ ُ ُ ْ ِ‬ ‫ﺭﺅﻭﺱ ْ َ ْ‬ ‫ﺑﻬﺎء ﺍ‪ ‬ﮐﻪ ﺩﺭ ﺑﻼﺩ ﻏﺮﺏ َ َ ٰ‬

‫ﻣﺴﺘﻌﺪ ﺑﻬﻤﺎﻥ ﺍﺳﻠﻮﺏ ﺑﺪﻳﻊ ﻭ ﻟﺤﻦ ﺟﺪﻳﺪ ﻭ‬ ‫ﺗﻮﺟﻪ ﻭ ﺧﻠﻮﺹ ﺑﻄﺎﻟﺐ‬ ‫ّ‬ ‫ﺗﺠﺮﺩ ﻭ ّ‬ ‫ﻧﻬﺎﻳﺖ ﻭﻗﺎﺭ ﻭ ّ‬ ‫ﻋﺎﻟﻢ ﺍﺳﺖ ﺍﻟﻘﺎء ﮔﺮﺩﺩ ﭼﻨﺪﻯ ﻧﮕﺬﺭﺩ ﮐﻪ ﻣﺴﺘﻤﻊ‬ ‫ﺗﺮﺗﻴﺐ ﮐﺎﻣﻞ ﮐﻪ ﻣﻮﺍﻓﻖ ﻭ ﻣﻄﺎﺑﻖ ﻣﺸﺮﺏ َ‬ ‫ﻣﻨﻘﻠﺐ ﮔﺮﺩﺩ ﻭ ﻧﻮﺭ ﺍﻳﻤﺎﻥ ﺩﺭ ﻗﻠﺒﺶ ﭘﺮﺗﻮ ﺍﻓﮑﻨﺪ ‪.‬‬

‫ﻣﺰﻳﻦ ﻭ ﻣﻔﺘﺨﺮ ﮔﺸﺘﻪ ﺟﺎﻡ ﻃﺎﻓﺢ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ ﺭﺍ ﺑﺮ‬ ‫ﺣﺎﻝ ﺑﮑﻮﺷﻴﻢ ﺗﺎ ﺑﺎﻳﻦ ﺷﺮﺍﺋﻂ ﻭ ﺻﻔﺎﺕ ّ‬

‫ﺗﺸﻨﮕﺎﻥ ﻋﺎﻟﻤﻴﺎﻥ ﺑﺮﺳﺎﻧﻴﻢ ‪ .‬ﻫﺮ ﻳﮏ ﺍﻳﻦ ﺷﻴﻮﮤ ﻣﺮﺿﻴﻪ‬ ‫ﺹ ‪١٠٣‬‬

‫ﺍﺑﻬﻰ ﻋﻈﻴﻢ‬ ‫ﻣﻘﺪﺳﮥ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻴﻢ ‪ ،‬ﺍﺟﺮﻣﺎﻥ ﺩﺭ ﻣﻠﮑﻮﺕ‬ ‫ﺭﺍ ﭘﻴﺶ ﮔﻴﺮﻳﻢ ﻭ ﺍﻳﻦ ﻭﻇﻴﻔﮥ ّ‬ ‫ٰ‬

‫ﺍﺳﺖ ﻭ ﺛﻮﺍﺑﻤﺎﻥ ﺟﺰﻳﻞ ‪ .‬ﺍﻳﻨﺴﺖ ﺍﺳﺘﺪﻋﺎﻯ ﻗﻠﺒﻰ ﺍﻳﻦ ﻋﺒﺪ ﺍﺯ ﻫﺮ ﻳﮏ ﺍﺯ ﺣﺒﻴﺒﺎﻥ ﻭ ﺟﺎﻥ‬ ‫ﺍﻭﻝ ﻭ‬ ‫ﻧﺜﺎﺭﺍﻥ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﻫﻴﭻ‬ ‫ّ‬ ‫ﺗﻤﻨﺎﻯ ّ‬ ‫ﺷﮏ ﻭ ﺷﺒﻬﻪ ﺍﻯ ﻧﺪﺍﺷﺘﻪ ﮐﻪ ﺍﻳﻦ ﺍﺳﺘﺪﻋﺎ ﻭ ّ‬

‫ﻣﻘﺪﺱ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﺍ ﺩﺭ ﻣﻠﮑﻮﺕ‬ ‫ﺁﺧﺮ ﺍﻳﻦ ﻋﺒﺪ ﺁﺳﺘﺎﻥ ﺭﺍ ﻗﺒﻮﻝ ﺧﻮﺍﻫﻨﺪ ﻓﺮﻣﻮﺩ ﻭ ﺭﻭﺡ ّ‬

‫ﺟﻼﻝ ﺷﺎﺩ ﻭ ﺧّﺮﻡ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ ‪ .‬ﻫﻤﻮﺍﺭﻩ ﻣﺘﺮﺻﺪ ﻭ ﻣﻨﺘﻈﺮ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺸﺎﺭﺍﺕ ﺍﺯ ﺁﻥ ﺻﻔﺤﺎﺕ‬

‫ﺑﻮﺩﻩ ﻭ ﻫﺴﺘﻢ ‪ .‬ﺑﻨﺪﮤ ﺁﺳﺘﺎﻧﺶ ﺷﻮﻗﻰ " ) ﺹ ‪ ٢٨‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ - ٢٦‬‬

‫ﺩﺭ ﺧﻄﺎﺏ ﺑﻤﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻃﻬﺮﺍﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻫﻢ ﻭ ﺍﻋﻈﻢ ﺍﺳﺖ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ ﻭ ﺗﻮﻟﻴﺪ ﺁﻥ ﺭﻭﺡ ﻭ ﺫﻭﻕ ﻭ‬ ‫‪ " - ٣‬ﺁﻧﭽﻪ ﺍﻟﺰﻡ ﻭ ّ‬

‫ِ‬ ‫ﺍﺣﺒﺎء ‪ .‬ﺑﻘﺪﺭ ﺍﻣﮑﺎﻥ ﻧﻈﺮ ﺭﺍ ﺑﺎﻳﺪ ﺍﺯ ﺗﺮﺗﻴﺐ ﻭ‬ ‫ﺷﻮﻕ ﺗﺮﻭﻳﺞ ﮐﻠﻤﺔﺍ‪ ‬ﺩﺭ ﻗﻠﻮﺏ ﺍﻓﺮﺍﺩ ّ‬

‫ﺑﺎﺗﺴﺎﻉ ﺩﺍﺋﺮﮤ ﺍﻣﺮ ﻭ ﺍﻧﺘﺸﺎﺭ ﻧﻔﺤﺎﺕ ﭐ‪ ‬ﺩﺭ ﺑﻴﻦ‬ ‫ﺍﺣﺒﺎ ّ‬ ‫ﺗﻨﻈﻴﻢ ﺍﻣﻮﺭ ﺩﺍﺧﻠﮥ ّ‬

‫ﻣﻬﺎﻡ ﺍﻣﻮﺭ‬ ‫ﺣﺪﻯ ﺗﺮﮎ ﻧﻤﻮﺩ ﻭ ﺩﺭ‬ ‫ﻣﺘﻮﺟﻪ ﻧﻤﻮﺩ ﺩﻗﺎﺋﻖ ﻭ‬ ‫ﺳﺎﻳﺮﻳﻦ‬ ‫ﺟﺰﺋﻴﺎﺕ ﺍﻣﻮﺭ ﺭﺍ ﺗﺎ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻪ ﺍﺭﺗﻔﺎﻉ ﺻﻴﺖ ﺍﻣﺮ ﻭ ﺣﻔﻆ ﺣﺼﻦ ﺣﺼﻴﻦ ﺷﺮﻳﻌﺔ ﭐ‪ ‬ﺍﺳﺖ ﻭ ﺗﺤﺴﻴﻦ ﺍﺧﻼﻕ ﺍﻓﺮﺍﺩ ﺑﺸﺮﺍﺳﺖ‬ ‫ﮐﻮﺷﻴﺪ " ) ﺹ ‪ ٧‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ (‬

‫ﻣﺤﺒﺘﻰ ﮐﻪ ﻣﺎ ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮﺍﻥ ﺍﺑﺮﺍﺯ ﻣﻴﺪﺍﺭﻳﻢ ‪ ،‬ﺭﻓﻖ ﻭ ﻣﺪﺍﺭﺍ ﻭ ﺗﻔﺎﻫﻢ ﻭ ﻋﻼﻗﻪ‬ ‫‪"-٤‬‬ ‫ّ‬

‫ﺩﺭ ﮐﻤﮏ ﺑﺴﺎﻳﺮﻳﻦ ﺑﻬﺘﺮﻳﻦ ﺭﺍﻩ ﺗﺒﻠﻴﻎ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ " ‪ ) .‬ﺹ ‪ ٢٢‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪-‬‬

‫ﻣﺼﻮﺏ (‬ ‫ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﺍﻭﻟﻴﮥ ﺍﻣﺮ ﺍﺳﺖ‬ ‫ﺍﻳﺎﻡ ّ ّ‬ ‫‪ " - ٥‬ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺯﻧﺪﮔﻰ ﮐﺮﺩﻥ ﺑﺮﺍﻯ ﺗﺒﻠﻴﻎ ﻣﺎﻧﻨﺪ ﺷﻬﺎﺩﺕ ﺩﺭ ّ‬

‫"‪٠‬‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ١١‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬ ‫ﺹ ‪١٠٤‬‬

‫" ﺗﺮﺑﻴﺖ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎء ﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﮐﺎﻧﻪ‬ ‫ﺍﻥ ّ‬ ‫ﭐﺑﻨﻪ َ ِ‬ ‫" ِ ‪‬‬ ‫ﻣﻦ ْ َ ْ‬ ‫ﺍﻭ ْ‬ ‫ﭐﻻﺑ َﻨﺎ‪ُ  َ َ ‬‬ ‫ﺭﺑﻰ ْ َ ُ‬ ‫ﭐﺑﻨﴼ ِ َ‬ ‫ﭐﻟﺬﻯ َ ّ ٰ‬

‫ﻋﻨﺎﻳﺘﻲ َﻭ َ ْ َ ِ‬ ‫ﺑﻬﺎﺋﻰ َﻭ ِ َ َ ِ‬ ‫ﺍﺑﻨﺎ‪‬ﻰ َ َ ْ ِ‬ ‫ﺭﺣﻤﺘﻲ‬ ‫ﺭﺑﻰ َ َ َ‬ ‫َّ‬ ‫ﻋﻠﻴﻪ َ َ‬ ‫ﺍﺣﺪ َ ْ َ ‪‬‬ ‫ﭐﻟﺘﻲ َ َ َ ِ‬ ‫‪ِ‬‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ " ‪٠‬‬ ‫ﺳﺒﻘﺖ ْ َ َ ِ ْ َ‬ ‫) ‪(k ٤٨‬‬

‫ﻭﺻﻴﺖ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺑﺘﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺍﻃﻔﺎﻝ " ‪٠‬‬ ‫ﺍﻋﻠﻰ ﮐﻞ ﺭﺍ‬ ‫‪ " - ٢‬ﺍﺷﺮﺍﻕ ﻫﻔﺘﻢ ﻗﻠﻢ‬ ‫ّ‬ ‫ٰ‬

‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺍﺷﺮﺍﻗﺎﺕ (‬

‫‪ " - ٣‬ﺣﻀﺮﺕ ﻣﻮﺟﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻤﺜﺎﺑﻪ ﻣﻌﺪﻥ ﮐﻪ ﺩﺍﺭﺍﻯ ﺍﺣﺠﺎﺭ ﮐﺮﻳﻤﻪ ﺍﺳﺖ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﺁﻥ ﻣﻨﺘﻔﻊ ﮔﺮﺩﺩ "‬ ‫ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎ ﺑﺘﺮﺑﻴﺖ ﺟﻮﺍﻫﺮ ﺁﻥ ﺑﻌﺮﺻﮥ ﺷﻬﻮﺩ ﺁﻳﺪ ﻭ َ‬

‫ﺍﺑﻬﻰ (‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻘﺼﻮﺩ ﺹ ‪ ٩٦‬ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬

‫ﺗﺪﻳﻦ ﺍﻭﻻﺩ ﻣﺒﺬﻭﻝ ﺩﺍﺭﻧﺪ ﭼﻪ ﺍﮔﺮ ﺍﻭﻻﺩ ﺑﺎﻳﻦ‬ ‫‪ " - ٤‬ﺁﺑﺎء ﺑﺎﻳﺪ ﮐﻤﺎﻝ ﺳﻌﻰ ﺭﺍ ﺩﺭ ‪‬‬

‫ﺍﻭﻝ ﻓﺎﺋﺰ ﻧﮕﺮﺩﺩ ﺍﺯ ﺍﻃﺎﻋﺖ ﺍﺑﻮﻳﻦ ﮐﻪ ﺩﺭ ﻣﻘﺎﻣﻰ ﺍﻃﺎﻋﺖ ﺍ‪ ‬ﺍﺳﺖ ﻏﺎﻓﻞ ﮔﺮﺩﺩ ‪.‬‬ ‫ﻃﺮﺍﺯ ّ‬

‫ﻳﻔﻌﻞ ِ َ ْ َ ‪ِ ‬‬ ‫ﻳﺸﺎء " ‪٠‬‬ ‫ﺩﻳﮕﺮ ﭼﻨﻴﻦ ﺍﻭﻻﺩ ﻣﺒﺎﻻﺕ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﺩ َ ْ َ ُ‬ ‫ﺑﺎﻫﻮﺍ‪‬ﻪ َﻣﺎ َ َ ُ‬

‫) ﺹ ‪ ٨٨‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " - ٥‬ﺍﮔﺮ ﻭﺍﻟﺪ ﺩﺭﺍﻳﻦ ﺍﻣﺮ ﺍﻋﻈﻢ ﮐﻪ ﺍﺯ ﻗﻠﻢ ﻣﺎﻟﮏ ﻗﺪﻡ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ ﻏﻔﻠﺖ‬

‫ﻣﻘﺼﺮﻳﻦ ﻣﺤﺴﻮﺏ " ‪٠‬‬ ‫ﺣﻖ ﭘﺪﺭﻯ ﺳﺎﻗﻂ ﺷﻮﺩ ﻭ ﻟﺪﻯ ﺍ‪ ‬ﺍﺯ‬ ‫ّ‬ ‫ﻧﻤﺎﻳﺪ ّ‬ ‫) ﺹ ‪ ٨٨ - ٩‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫ﺹ ‪١٠٥‬‬

‫ﺳﻴﺪ ﺍﻋﻤﺎﻝ ﻧﺰﺩ ﻏﻨﻰ ﻣﺘﻌﺎﻝ ﻣﺬﮐﻮﺭ ‪ .‬ﺍﮔﺮ‬ ‫‪ " - ٦‬ﺍﻣﺮﻭﺯ ﺗﺮﺑﻴﺖ ﺍﻃﻔﺎﻝ ﻭ ﺣﻔﻆ ﺍﻳﺸﺎﻥ ﺍﺯ ّ‬

‫ﭼﻪ ﺩﺭ ﻇﺎﻫﺮ ﺯﺣﻤﺖ ﺍﺳﺖ ﻭﻟﮑﻦ ﺳﺒﺐ ﻇﻬﻮﺭ ﺭﺍﺣﺖ ﺍﺑﺪﻯ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ " ‪٠‬‬ ‫) ﺹ ‪ ٧٧‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫ﺩﺍﺭﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﻳﺪ ﺩﺭ ﺍﺑﺘﺪﺍء ﺍﻭﻻﺩ‬ ‫ﺍﻋﻠﻰ‬ ‫‪ " - ٧‬ﮐﻠﻤﺔﺍ‪ ‬ﺩﺭ ﻭﺭﻕ ﻫﺸﺘﻢ ﺍﺯ ﻓﺮﺩﻭﺱ‬ ‫ّ‬ ‫ٰ‬

‫ﺭﺍ ﺑﺸﺮﺍﺋﻂ ﺩﻳﻦ ﺗﻌﻠﻴﻢ ﺩﻫﻨﺪ ﺗﺎ ﻭﻋﺪ ﻭ ﻭﻋﻴﺪ ﻣﺬﮐﻮﺭ ﺩﺭ ﮐﺘﺐ ﺍﻟﻬﻰ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﻣﻨﺎﻫﻰ‬ ‫ﺟﺎﻫﻠﻴﻪ ﻣﻨﺠﺮ‬ ‫ﺣﻤﻴﮥ‬ ‫ﺑﺘﻌﺼﺐ ﻭ‬ ‫ﻣﺰﻳﻦ ﺩﺍﺭﺩ ﻭﻟﮑﻦ ﺑﻘﺪﺭﻯ ﮐﻪ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻨﻊ ﻧﻤﺎﻳﺪ ﻭ ﺑﻄﺮﺍﺯ ﺍﻭﺍﻣﺮ ّ‬

‫ﻓﺮﺩﻭﺳﻴﻪ (‬ ‫ﻭ ﻣﻨﺘﻬﻰ ﻧﮕﺮﺩﺩ " ) ﮐﻠﻤﺎﺕ‬ ‫ّ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺍﻧﺴﺎﻥ ﺑﻰ ﺗﺮﺑﻴﺖ ﺣﻴﻮﺍﻥ ﺍﺳﺖ ﺑﻠﮑﻪ ﺍﺯ ﺣﻴﻮﺍﻥ ﺑﺪﺗﺮ ﺍﺳﺖ " ‪٠‬‬

‫) ﺹ ‪ ٢٨١‬ﺧﻄﺎﺑﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﺁﻣﺮﻳﮑﺎ ﻁ ‪ ٩٩‬ﺑﺪﻳﻊ (‬

‫ﺑﺎﻯ ِ ٍ‬ ‫ﻭﺟﻪ َﮐﺎَﻥ ﺩﺭ ﺗﺮﺑﻴﺖ‬ ‫‪ّ "-٢‬‬ ‫ﺍﻭﻝ ﺗﮑﻠﻴﻒ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﻭ ﺍﻣﺎء ﺭﺣﻤﺎﻧﻰ ﺁﻧﺴﺘﮑﻪ ِ َ ّ‬

‫ﻭ ﺗﻌﻠﻴﻢ ﺍﻃﻔﺎﻝ ﺍﺯ ﺫﮐﻮﺭ ﻭ ﺍﻧﺎﺙ ﮐﻮﺷﻨﺪ " )ﺹ ‪ ٣٣٤‬ﺝ ‪ ١‬ﻣﮑﺎﺗﻴﺐ (‬

‫ﻧﻮﺭﺍﻧﻴﺖ ِ‬ ‫‪ " - ٣‬ﺩﺭ ﺁﺩﺍﺏ ﻭ ﺍﺧﻼﻕ ﺑﻴﺶ ﺍﺯ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﺍﻫﺘﻤﺎﻡ ﻧﻤﺎﻳﻨﺪ ﺯﻳﺮﺍ ﺍﺩﺏ ﻭ‬ ‫ّ‬

‫ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ ﻣﻤﺪﻭﺡ‬ ‫ﻣﺮﺟﺢ ﺍﺳﺖ ﺍﮔﺮ ﺍﺧﻼﻕ ﺗﺮﺑﻴﺖ ﻧﺸﻮﺩ ﻋﻠﻮﻡ ﺳﺒﺐ ﻣﻀﺮ ّﺕ ﮔﺮﺩﺩ‪ْ .‬‬ ‫ﺍﺧﻼﻕ ّ‬ ‫ﻭﺍﻻ ﺳﻢ ّ ﻗﺎﺗﻞ ﺍﺳﺖ ﻭ ﺁﻓﺖ ﻫﺎﺋﻞ ‪ .‬ﻃﺒﻴﺐ‬ ‫ﺍﮔﺮ ﻣﻘﺎﺭﻥ ُﺣﺴﻦ ﺁﺩﺍﺏ ﻭ ﺍﺧﻼﻕ ﮔﺮﺩﺩ َ ِ ّ‬

‫ﻗﻀﻴﻪ ﺭﺍ ﺑﺴﻴﺎﺭ ﻣﻼﺣﻈﻪ‬ ‫ﻋﻠﺖ ﺍﻧﻮﺍﻉ ﺍﻣﺮﺍﺽ ‪ .‬ﺍﻳﻦ‬ ‫ﺑﺪﺧﻮ ﻭ ﺧﺎﺋﻦ ﺳﺒﺐ ﻫﻼﮎ ﮔﺮﺩﺩ ﻭ ّ‬ ‫ّ‬

‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﮐﻪ ﺍﺳﺎﺱ‬ ‫ﺹ ‪١٠٦‬‬

‫ﺍﻭﻝ ﺗﻌﻠﻴﻢ ﺁﺩﺍﺏ ﻭ ﺍﺧﻼﻕ ﻭ ﺗﺤﺴﻴﻦ ﺍﻃﻮﺍﺭ ﻭ ﮐﺮﺩﺍﺭ ﺑﺎﺷﺪ " ‪٠‬‬ ‫ﺩﺑﺴﺘﺎﻥ ‪ّ ،‬‬ ‫) ﺹ ‪ ٤٨‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺍﺑﻬﻰ ﺍﺯ ﺍﻋﻈﻢ ﺧﺪﻣﺎﺕ ﺩﺭﮔﺎﻩ ﮐﺒﺮﻳﺎ ﺍﺳﺖ‬ ‫ﺟﻨﺖ‬ ‫‪ " - ٤‬ﺗﻌﻠﻴﻢ ﺍﻃﻔﺎﻝ ﻭ ﺗﺮﺑﻴﺖ ﻧﻮﻧﻬﺎﻻﻥ ّ‬ ‫ٰ‬

‫"‪٠‬‬

‫) ﺹ ‪ ٦٦‬ﻣﻨﺘﺨﺒﺎﺕ ﺍﻟﻮﺍﺡ ﻣﺮﺑﻮﻁ ﺑﻪ ﺗﺮﺑﻴﺖ (‬

‫‪ " - ٥‬ﺗﺮﺑﻴﺖ ﺍﻃﻔﺎﻝ ﺑﺂﺩﺍﺏ ﺭﻭﺣﺎﻧﻰ ﺍﻟﻬﻰ ﺍﺳﺎﺱ ﺑﻨﻴﺎﻧﺴﺖ ﻭ ﺗﺎ ﺍﺳﺎﺱ ﻣﺤﮑﻢ ﻧﮕﺮﺩﺩ ﺍﺑﻨﻴﮥ‬ ‫ﻣﺘﻔﺮﻋﻪ ﺭﺍ ﺛﻤﺮﻯ ﻧﺒﺎﺷﺪ " ‪٠‬‬ ‫ّ‬

‫) ﺹ ‪ ١٠٩‬ﻣﻨﺘﺨﺒﺎﺕ ﺍﻟﻮﺍﺡ ﻣﺮﺑﻮﻁ ﺑﻪ ﺗﺮﺑﻴﺖ (‬

‫ﻣﻬﻢ ﺷﻤﺮﺩ ﻭ ﺍﻃﻔﺎﻝ ﺭﺍ ﺍﺯ ﮐﻮﺩﮐﻰ ﺍﺯ ﭘﺴﺘﺎﻥ‬ ‫‪ " - ٦‬ﺑﺎﻳﺪ ﻣﺴﺄﻟﻪ ﺗﺮﺑﻴﺖ ﺭﺍ ﺑﺴﻴﺎﺭ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺷﻴﺮ ﺩﺍﺩ ﻭ ﺩﺭ ﺁﻏﻮﺵ ﻣﻌﺮﻓﺖ ﺍ‪ ‬ﺗﺮﺑﻴﺖ ﻧﻤﻮﺩ ﺗﺎ ﻧﻮﺭﺍﻧﻰ ﮔﺮﺩﻧﺪ ‪ ،‬ﺭﺣﻤﺎﻧﻰ‬ ‫ّ‬

‫ﺷﻮﻧﺪ " ‪٠‬‬

‫) ﺹ ‪ ١٢٧‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ (‬

‫ﺍﺱ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﻧﺒﺄ ﻋﻈﻴﻢ ‪٠ "...‬‬ ‫‪ " - ٧‬ﺗﺮﺑﻴﺖ ﺍﻃﻔﺎﻝ ﺫﮐﻮﺭ ﻭ ﺍﻧﺎﺙ ﺍﺯ ﺍﻋﻈﻢ ُ ّ‬ ‫) ﺹ ‪ ٣٤٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻣﺆﺳﺲ ﺍﺧﻼﻕ ﻭ ﺁﺩﺍﺏ ﻓﺮﺯﻧﺪ ‪ .‬ﭘﺲ ﺍﻯ‬ ‫ﻣﺮﺑﻰ ﺍﺳﺖ ﻭ‬ ‫ّ‬ ‫ﺍﻭﻝ ّ‬ ‫‪ " - ٨‬ﺍﻳﻦ ﻭﺍﺿﺢ ﺍﺳﺖ ﻣﺎﺩﺭ ّ‬

‫ﻣﺎﺩﺭﺍﻥ ﻣﻬﺮﺑﺎﻥ ﺍﻳﻦ ﺭﺍ ﺑﺪﺍﻧﻴﺪ ﮐﻪ ﺩﺭ ﻧﺰﺩ ﻳﺰﺩﺍﻥ ﺍﻋﻈﻢ ﭘﺮﺳﺘﺶ ﻭ ﻋﺒﺎﺩﺕ ﺗﺮﺑﻴﺖ ﮐﻮﺩﮐﺎﻥ‬

‫ﺗﺼﻮﺭ ﻧﺘﻮﺍﻥ ﻧﻤﻮﺩ "‬ ‫ﺍﻧﺴﺎﻧﻴﺖ ﻭ ﺛﻮﺍﺑﻰ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ‬ ‫ﺍﺳﺖ ﺑﺂﺩﺍﺏ ﮐﻤﺎﻝ‬ ‫ّ‬ ‫ّ‬

‫) ﺹ ‪ ٩١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺑﺎﺭﮤ ﺗﺮﺑﻴﺖ (‬

‫ﮐﺒﺮﻯ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪ ﺯﻧﻬﺎﺭ‬ ‫‪ " - ٩‬ﻫﺮ ﮐﺲ ﻗﺼﻮﺭ ﻧﻤﺎﻳﺪ ﺍﺯ ﻣﻮﻫﺒﺖ‬ ‫ٰ‬ ‫ﺹ ‪١٠٧‬‬

‫ﺍﻟﺒﺘﻪ ﺑﺠﺎﻥ ﺑﮑﻮﺷﻴﺪ ﮐﻪ ﺍﻃﻔﺎﻝ ﺧﻮﻳﺶ ﺭﺍ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﺩﺧﺘﺮﺍﻥ‬ ‫ﺯﻧﻬﺎﺭ ﺍﮔﺮ ﻓﺘﻮﺭ ﻧﻤﺎﺋﻴﺪ ّ‬

‫ﺭﺍ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﻧﻤﺎﺋﻴﺪ ﻭ ﻫﻴﭻ ﻋﺬﺭﻯ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﻘﺒﻮﻝ ﻧﻪ " ‪٠‬‬ ‫) ﻟﻮﺡ ﺗﺮﺑﻴﺖ ﺹ ‪ ٢١١‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ﺭﺏ ﻏﻴﻮﺭ ﻣﺄﺧﻮﺫ ﻭ ﻣﺬﻣﻮﻡ ﻭ ﻣﺪﺣﻮﺭﻧﺪ ﻭ‬ ‫‪ " - ١٠‬ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻗﺼﻮﺭ ﮐﻨﻨﺪ ﺩﺭ ﻧﺰﺩ ّ‬

‫ﺍﻳﻦ ﮔﻨﺎﻫﻰ ﺍﺳﺖ ﻏﻴﺮ ﻣﻐﻔﻮﺭ "‬

‫) ﺹ ‪ ١٤٤‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫ﺳﻦ ﺷﻴﺮ ﺧﻮﺍﺭﻯ ﺍﺯ ﺛﺪﻯ ﺗﺮﺑﻴﺖ ﭘﺮﻭﺭﺵ ﺩﻫﻴﺪ ﻭ ﺩﺭ ﻣﻬﺪ ﻓﻀﺎﺋﻞ‬ ‫‪ " - ١١‬ﺍﻃﻔﺎﻝ ﺭﺍ ﺍﺯ ّ‬

‫ﺑﭙﺮﻭﺭﻳﺪ "‬

‫) ﺹ ‪ ١٢٦‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ (‬

‫ﻏﺰﻟﻴﺎﺕ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﺍ ﺑﺨﻮﺍﻧﻨﺪ ﺗﺎ ﺍﺯ‬ ‫ﺍﻣﻬﺎﺕ ﺑﺎﻳﺪ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺩﺭ ﻭﻗﺖ ﺧﻮﺍﺏ ﺍﻃﻔﺎﻝ ّ‬ ‫‪ّ " - ١٢‬‬

‫ﻫﺪﻯ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ " ‪٠‬‬ ‫ﻃﻔﻮﻟﻴﺖ ﺍﻳﻦ ﺍﻃﻔﺎﻝ ﺑﺂﻳﺎﺕ‬ ‫ﺳﻦ‬ ‫ّ‬ ‫ّ‬ ‫ٰ‬

‫) ﺹ ‪ ٩٢‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺑﺎﺭﮤ ﺗﺮﺑﻴﺖ (‬

‫ِ‬ ‫ﮐﻠﻴﻪ ﺷﻴﺮ ﺩﻫﻴﺪ ﻭ ﭘﺮﻭﺭﺵ ﻧﻤﺎﺋﻴﺪ‬ ‫ﺛﺪﻯ‬ ‫ﺳﻦ‬ ‫ﻃﻔﻮﻟﻴﺖ ﺍﺯ َ ْ‬ ‫ﺗﺮﺑﻴﺖ ّ‬ ‫ّ‬ ‫‪ " - ١٣‬ﺍﻃﻔﺎﻝ ﺭﺍ ﺍﺯ ّ‬

‫ﺳﻦ ﺷﻴﺮ ﺧﻮﺍﺭﻯ ﺩﺭ ﻃﺒﻴﻌﺖ ﻭ ﻃﻴﻨﺖ ﺍﻃﻔﺎﻝ ﺭﺳﻮﺥ‬ ‫ﺗﺎ ﺁﺩﺍﺏ ﻭ ﺳﻠﻮﮎ ﺑﻤﻮﺟﺐ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﺍﺯ ّ‬

‫ﺗﺎﻡ ﭘﻴﺪﺍ ﻧﻤﺎﻳﺪ " ‪٠‬‬

‫) ﺹ ‪ ٢١٢‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫‪ " -١٤‬ﺗﻌﻠﻴﻢ ﻭ ﺗﻬﺬﻳﺐ ﺑﻌﺪ ﺍﺯ ﺑﻠﻮﻍ ﺑﺴﻴﺎﺭ ﺩﺷﻮﺍﺭ ﺷﻮﺩ ﺗﺠﺮﺑﻪ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﻧﻬﺎﻳﺖ ﺳﻌﻰ ﻭ‬ ‫ِ‬ ‫ﻧﻔﺴﻰ ﺭﺍ ﺗﺒﺪﻳﻞ ﮐﻨﻨﺪ ﻧﻤﻴﺸﻮﺩ ‪ ،‬ﺍﮔﺮ ﺍﻟﻴﻮﻡ‬ ‫ﮐﻮﺷﺶ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ ﺗﺎ ُﺧﻠﻘﻰ ﺍﺯ‬ ‫ﺍﺧﻼﻕ ْ‬

‫ﺍﻳﺎﻣﻰ ﻣﻌﺪﻭﺩ ﻓﺮﺍﻣﻮﺵ ﮐﻨﺪ ﻭ ﺑﺮ ﺣﺎﻟﺘﻰ ﮐﻪ ﻣﻌﺘﺎﺩ ﻭ ﺧﻮﻯ‬ ‫ﻣﺘﻨﺒﻪ ﮔﺮﺩﺩ ﺑﻌﺪ ﺍﺯ ّ‬ ‫ﺍﻧﺪﮐﻰ ّ‬ ‫ﻧﻤﻮﺩﻩ ﺭﺍﺟﻊ ﮔﺮﺩﺩ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ‬ ‫ﺹ ‪١٠٨‬‬

‫ﻃﻔﻮﻟﻴﺖ ﺍﻳﻦ ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﺭﺍ ﺑﻨﻬﻴﺪ ﺯﻳﺮﺍ ﺗﺎ ﺷﺎﺥ ﺗﺎﺯﻩ ﻭ ﺗﺮ ﺍﺳﺖ ﺑﮑﻤﺎﻝ ﺳﻬﻮﻟﺖ ﻭ‬ ‫ﺍﺯ‬ ‫ّ‬ ‫ﺁﺳﺎﻧﻰ ﻣﺴﺘﻘﻴﻢ ﻭ ﺭﺍﺳﺖ ﮔﺮﺩﺩ " ‪٠‬‬

‫) ﺹ ‪ ٣٣١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭﺧﻠﻖ (‬

‫‪ " - ١٥‬ﻃﻔﻞ ﻣﺎﻧﻨﺪ ﺷﺎﺧﮥ ﺳﺒﺰ ﻭ ﺗﺮ ﻫﺮ ﻃﻮﺭ ﺗﺮﺑﻴﺖ ﺷﻮﺩ ﻧﺸﻮ ﻭ ﻧﻤﺎﻳﺪ ‪ .‬ﺍﮔﺮ ﺗﺮﺑﻴﺖ‬

‫ﺭﺍﺳﺖ ﮔﺮﺩﺩ ﺭﺍﺳﺖ ﺷﻮﺩ ﻭ ﺍﮔﺮ ﮐﺞ ‪ ،‬ﮐﺞ ﺷﻮﺩ ﻭ ﺗﺎ ﻧﻬﺎﻳﺖ ﻋﻤﺮ ﺑﺮ ﺁﻥ ﻣﻨﻬﺞ ﺳﻠﻮﮎ ﻧﻤﺎﻳﺪ‬ ‫) ﺹ ‪ ٢١٠‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ﺗﺎﻡ ﺗﺮﺑﻴﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ُﺣﺴﻦ ﺍﺧﻼﻕ‬ ‫ﺳﻦ ﺍﻭﻻﺩ ﺭﺍ ﺑﻪ ﺗﺮﺑﻴﺖ ّ‬ ‫ﺍﻣﻬﺎﺕ ﺍﺯ ﺻﻐﺮ ّ‬ ‫‪ّ " - ١٦‬‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﻻﻟﺖ ﮐﻨﻨﺪ ﻭ ﺍﺯ ﺻﺪﻭﺭ ﺣﺮﮐﺎﺕ ﻣﺬﻣﻮﻣﻪ ﻣﻨﻊ ﮐﻨﻨﺪ ﻭ‬ ‫ﺑﻴﺎﻣﻮﺯﻧﺪ ﻭ ﺑﻔﻀﺎﺋﻞ َ‬

‫ﺩﺭ ﺁﻏﻮﺵ ﺗﺮﺑﻴﺖ ﺑﻬﺎﺋﻰ ﭘﺮﻭﺭﺵ ﺩﻫﻨﺪ "‬ ‫ﺹ ) ‪ ٣٣٤‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " -١٧‬ﻣﺎﺩﺭ ﺍﮔﺮ ﺍﺯ ﻃﻔﻞ ﺣﺮﮐﺖ ﻣﻤﺪﻭﺣﻰ ﺑﻴﻨﺪ ﺳﺘﺎﻳﺶ ﻧﻤﺎﻳﺪ ﻭ ﺗﺤﺴﻴﻦ ﻧﻤﺎﻳﺪ ﻭ ﺗﻄﻴﻴﺐ ﺧﺎﻃﺮ‬ ‫ﺍﺩﻧﻰ ﺣﺮﮐﺖ ﺑﻰ ﻓﺎﺋﺪﻩ ﺻﺪﻭﺭ ﻳﺎﺑﺪ ﻃﻔﻞ ﺭﺍ ﻧﺼﻴﺤﺖ ﮐﻨﺪ ﻭ ﻋﺘﺎﺏ ﻧﻤﺎﻳﺪ ﻭ‬ ‫ﻃﻔﻞ ﮐﻨﺪ ﻭ ﺍﮔﺮ‬ ‫ٰ‬

‫ﻣﺠﺮﻯ ﺩﺍﺭﺩ ﻭﻟﻰ ﺿﺮﺏ ﻭ ﺷﺘﻢ‬ ‫ﺣﺘﻰ ﺯﺟﺮ ﻟﺴﺎﻧﻰ ﺟﺰﺋﻰ ﺍﮔﺮ ﻻﺯﻡ ﺑﺎﺷﺪ ُ‬ ‫ٰ‬ ‫ﺑﻪ ﻭﺳﺎﺋﻂ ﻣﻌﻘﻮﻟﻪ ّ ٰ‬

‫ﺑﮑﻠﻰ ﺍﺧﻼﻕ ﺍﻃﻔﺎﻝ ﺍﺯ ﺿﺮﺏ ﻭ ﺷﺘﻢ ﻣﺬﻣﻮﻡ ﮔﺮﺩﺩ " ‪٠‬‬ ‫ﺍﺑﺪﴽ ﺟﺎﺋﺰ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ّ‬ ‫) ﺹ ‪ ١٦‬ﺝ ‪ ٧‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫‪ " - ١٨‬ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﺧﻼﻕ ﻋﻤﻮﻣﻰ ﺑﺴﻴﺎﺭ ﻓﺎﺳﺪ ﮔﺮﺩﺩ ﺑﺎﻳﺪ ﺍﻃﻔﺎﻝ ﺭﺍ ﺗﺮﺑﻴﺖ ﺑﻬﺎﺋﻰ ﻧﻤﻮﺩ ﺗﺎ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺳﻌﺎﺩﺕ ﺩﻭ ﺟﻬﺎﻥ ﻳﺎﺑﻨﺪ َﻭ َ ّﺍﻻ ﺩﺭ ﺯﺣﻤﺖ ﻭ‬ ‫ﻣﺸﻘﺎﺕ ﺍﻓﺘﻨﺪ ﺯﻳﺮﺍ ﺳﻌﺎﺩﺕ َ‬ ‫ّ‬

‫ﺑﺎﺧﻼﻕ ﺭﺣﻤﺎﻧﻴﺴﺖ " ) ﺹ ‪ ١٢٤‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ (‬ ‫ﺹ ‪١٠٩‬‬

‫ﺍﻣﻬﺎﺕ ﺗﺮﺗﻴﺐ‬ ‫‪ " - ١٩‬ﻣﺤﺎﻓﻞ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﺑﺎﻳﺪ ﺑﺠﻬﺖ ﺗﺮﺑﻴﺖ ﺍﻃﻔﺎﻝ ﺗﻌﺎﻟﻴﻢ ﻣﻨﺘﻈﻤﻪ ﺑﺠﻬﺖ ّ‬ ‫ّ‬

‫ﺳﻦ ﺷﻴﺮ ﺧﻮﺍﺭﮔﻰ ﺗﺮﺑﻴﺖ ﻧﻤﻮﺩ ﻭ ﻣﻮﺍﻇﺒﺖ ﮐﺮﺩ ﻭ ﺁﻥ‬ ‫ﺩﻫﻨﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﻃﻔﻞ ﺭﺍ ﺑﺎﻳﺪ ﺍﺯ ّ‬

‫ﺍﻣﻬﺎﺕ ﺩﺳﺘﻮﺭ ﺍﻟﻌﻤﻞ ﺩﻫﻨﺪ ﺗﺎ ﻫﻤﮥ ﻣﺎﺩﺭ ﻫﺎ ﺍﻃﻔﺎﻝ ﺭﺍ ﺑﻤﻮﺟﺐ ﺁﻥ‬ ‫ﺗﻌﻠﻴﻤﺎﺕ ﺭﺍ ﺑﺠﻤﻴﻊ ُ ّ‬

‫ﺗﻌﺎﻟﻴﻢ ﺗﺮﺑﻴﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﭘﺮﻭﺭﺵ ﺩﻫﻨﺪ " ‪٠‬‬

‫)ﺹ ‪ ١٣٥‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﻃﻴﺐ ﻃﺎﻫﺮ ﻭ ﺧﻮﺵ ﻃﻴﻨﺖ ﻭ‬ ‫‪ " - ٢٠‬ﺗﺮﺑﻴﺖ ﻭ ﺁﺩﺍﺏ ﺍﻋﻈﻢ ﺍﺯ ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﺍﺳﺖ ‪ .‬ﻃﻔﻞ ّ‬

‫ﺧﻮﺵ‬

‫ﺍﺧﻼﻕ ﻭﻟﻮ ﺟﺎﻫﻞ ﺑﺎﺷﺪ ﺑﻬﺘﺮ ﺍﺯ ﻃﻔﻞ ﺑﻰ ﺍﺩﺏ ﮐﺜﻴﻒ ﺑﺪﺍﺧﻼﻕ ﻭﻟﻮ ﺩﺭ ﺟﻤﻴﻊ ﻓﻨﻮﻥ ﻣﺎﻫﺮ‬

‫ﻣﻀﺮ ﺍﺳﺖ ﻭﻟﻮ‬ ‫ﮔﺮﺩﺩ ﺯﻳﺮﺍ ﻃﻔﻞ ﺧﻮﺵ ﺭﻓﺘﺎﺭ ﻧﺎﻓﻊ ﺍﺳﺖ ﻭﻟﻮ ﺟﺎﻫﻞ ﻭ ﻃﻔﻞ ﺑﺪ ﺍﺧﻼﻕ ﻓﺎﺳﺪ ﻭ‬ ‫ّ‬

‫ِ‬ ‫ﻋﻠﻰ ﻧﻮﺭ ﮔﺮﺩﺩ " ‪٠‬‬ ‫ﻧﻮﺭ‬ ‫ﻋﺎﻟﻢ ‪ .‬ﻭﻟﻰ ﺍﮔﺮ ﻋﻠﻢ ﻭ ﺍﺩﺏ ﻫﺮ ﺩﻭ ﺑﻴﺎﻣﻮﺯﺩ ٌ‬ ‫ٰ‬

‫) ﺹ ‪ ٨٧ - ٨‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ﻭ ﺹ ‪ ١٣٢‬ﺝ ‪١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء‬

‫( ‪ " - ٢١ ٠‬ﺍﻃﻔﺎﻝ ﻭ ﺻﺒﻴﺎﻥ ﺭﺍ ﺗﺮﺑﻴﺖ ﻭ ﺍﺧﻼﻕ ﻭ ﺍﺩﺏ ﺑﻴﺶ ﺍﺯ ﺩﺍﻧﺶ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ﻭ ﻓﺮﺽ‬

‫ﻭ‬

‫ﻣﻀﺮﺕ ﺛﻤﺮﻯ ﻧﻪ ﻭﻟﻰ‬ ‫ﺩﺍﻧﺶ ﺑﺪﺧﻮ ﻭ ﺑﺪﺍﺧﻼﻕ ﻭ ﺁﻟﻮﺩﻩ ﺑﻠﻮﺙ ﺷﻬﻮﺍﺕ ﺭﺍ ﺟﺰ‬ ‫ﻫﻤﭽﻨﻴﻦ ُﭘﺮ‬ ‫ِ‬ ‫ّ‬ ‫ﺑﻴﺴﻮﺍﺩ ﺧﻮﺵ ﺍﺧﻼﻕ ﺧﻮﺵ ﺍﻃﻮﺍﺭ ﺭﺍ ﺑﺎﺯ ﺛﻤﺮ ﻭ ﺍﺛﺮﻯ ﻣﻮﺟﻮﺩ ﻭ ﻣﺸﻬﻮﺩ " ‪٠‬‬ ‫) ﺹ ‪ ٧٩‬ﻣﻨﺘﺨﺒﺎﺕ ﺍﻟﻮﺍﺡ ﻣﺮﺑﻮﻁ ﺑﺘﺮﺑﻴﺖ (‬

‫ﺍﻭﻝ ﺑﺂﺩﺍﺏ ﺍﻟﻬﻰ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ ﻭ ﺗﺮﻏﻴﺐ ﻭ ﺗﺸﻮﻳﻖ ﺑﺮ ﺗﺤﺴﻴﻦ ﺍﺧﻼﻕ‬ ‫‪ " - ٢٢‬ﺍﻃﻔﺎﻝ ﺑﺎﻳﺪ ّ‬

‫ﮔﺮﺩﻧﺪ ‪ ،‬ﺁﻧﮕﺎﻩ ﺑﻘﺪﺭ ﺍﻣﮑﺎﻥ ﮐﻮﺷﺶ ﺩﺭ ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﻭ ﺻﻨﺎﻳﻊ ﻭ ﻓﻀﺎﺋﻞ ﺁﻧﻬﺎ ﮔﺮﺩﺩ ﭼﻪ ﺍﮔﺮ‬

‫ﺍﻟﻬﻴﻪ ﻭ ﺍﺧﻼﻕ ﺣﺴﻨﻪ ﻧﺒﺎﺷﺪ ﺍﮐﺘﺴﺎﺏ ﻋﻠﻮﻡ ﻭ ﺻﻨﺎﻳﻊ ﺗﻨﻬﺎ ﮐﻔﺎﻳﺖ ﻧﻨﻤﺎﻳﺪ ﻭ ﻣﺎﻧﻊ‬ ‫ﺗﺮﺑﻴﺖ ّ‬

‫ﻓﺴﺎﺩ ﺍﺧﻼﻕ ﻭ‬ ‫ﺹ ‪١١٠‬‬

‫ﻫﻮﻯ ﻧﺸﻮﺩ ﺑﻠﮑﻪ ﺳﺒﺐ ﺗﺮﻭﻳﺞ ﺍﻓﮑﺎﺭ ﺑﺎﻃﻠﻪ ﻭ ﻭﺳﻴﻠﮥ ﺗﻘﻮﻳﺖ ﺍﻏﺮﺍﺽ‬ ‫ﻧﻔﺲ ﻭ‬ ‫ﻣﻀﺮﺍﺕ ْ‬ ‫ّ‬ ‫ٰ‬ ‫ﺷﺨﺼﻴﻪ ﮔﺮﺩﺩ ﻣﮕﺮ ﺁﻧﮑﻪ ﺑﺎ ﺗﺮﺑﻴﺖ ﺍﻟﻬﻰ ﻭ ُﺣﺴﻦ ﺍﺧﻼﻕ ﺗﻮﺃﻡ ﺑﺎﺷﺪ "‬ ‫ّ‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٤٤‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺍﻟﻬﻴﻪ ﺗﺮﺑﻴﺖ ﻧﻤﺎﻳﻨﺪ ﻳﻌﻨﻰ ﻫﻤﻮﺍﺭﻩ‬ ‫ﺍﻣﻬﺎﺕ ﺍﺯ ﺑﺪﺍﻳﺖ ﺑﺘﺮﺑﻴﺖ ّ‬ ‫‪ " - ٢٣‬ﺍﻃﻔﺎﻝ ﺭﺍ ﺑﺎﻳﺪ ّ‬

‫ﺣﻖ ﺳﺨﻦ ﺭﺍﻧﻨﺪ ﻭ ﺍﻟﻘﺎﻯ ﺧﺸﻴﺔ ﺍ‪ ‬ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ﺣﻖ ﮐﻨﻨﺪ ﻭ ﺍﺯ ﺑﺰﺭﮔﻮﺍﺭﻯ ّ‬ ‫ﺫﮐﺮ ّ‬

‫ﻟﻄﺎﻓﺖ ﻭ ﻧﻈﺎﻓﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﻃﻔﻞ ﺭﺍ ﭘﺮﻭﺭﺵ ﺩﻫﻨﺪ ﺗﺎ ﺁﻧﮑﻪ ﻫﺮ ﮐﻮﺩﮐﻰ ﺍﺯ ﺑﺪﻭ ﺣﻴﺎﺕ‬ ‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺭﺍ ﺍﺳﺘﻨﺸﺎﻕ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺭﺍﺋﺤﮥ ﻫﺪﺍﻳﺖ ﺍ‪ ‬ﺑﺎﻫﺘﺰﺍﺯ ﺁﻳﺪ ‪.‬‬ ‫ﻧﺴﻴﻢ‬ ‫ّ‬

‫ﺑﺴﻦ ﺗﻤﻴﺰ ﺭﺳﺪ ﺁﻧﺮﺍ ﺩﺭ ﺩﺑﺴﺘﺎﻥ‬ ‫ﮐﻞ ﻭ ﭼﻮﻥ ﻃﻔﻞ‬ ‫ﺍﻳﻦ ﺑﺪﺍﻳﺖ ﺗﺄﺳﻴﺲ ﺗﺮﺑﻴﺖ ﺍﺳﺖ ﻭ ﺍﺳﺎﺱ ّ‬ ‫ّ‬ ‫ﺩﻳﻨﻴﻪ ﺗﻌﻠﻴﻢ‬ ‫ﺍﻟﻬﻰ ﺩﺍﺧﻞ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺍﺑﺘﺪﺍ ﺩﺭ ﺁﻥ ﺗﺮﺗﻴﻞ ﺁﻳﺎﺕ ﺭﺣﻤﺎﻧﻰ ﻣﻴﺸﻮﺩ ﻭ ﻋﻘﺎﺋﺪ‬ ‫ّ‬ ‫ﻣﻴﮕﺮﺩﺩ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﮑﺘﺐ ﻃﻔﻞ ﺑﺎﻳﺪ ﻗﺮﺍﺋﺖ ﻭ ﮐﺘﺎﺑﺖ ﺗﺤﺼﻴﻞ ﮐﻨﺪ " ‪٠‬‬

‫) ﺹ ‪ ٢٢٠‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ﺣﻖ‬ ‫‪ " - ٢٤‬ﺑﺎﻳﺪ ﺍﺯ ﺑﺪﺍﻳﺖ ﺍﻃﻔﺎﻝ ﺭﺍ ﺑﻪ ﺗﺮﺑﻴﺖ ﺍﻟﻬﻰ ﭘﺮﻭﺭﺵ ﺩﺍﺩ ﻭ ﻫﻤﻮﺍﺭﻩ ﺑﺬﮐﺮ ّ‬

‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺩﺭ ﻃﻴﻨﺖ ﺁﻧﺎﻥ ﺛﺒﻮﺕ ﻭ ﻗﺮﺍﺭﻳﺎﺑﺪ ﻭ ﺑﺎ ﺷﻴﺮ ﺍﻣﺘﺰﺍﺝ ﻧﻤﺎﻳﺪ‬ ‫ﻣﺘﺬﮐﺮ ﻧﻤﻮﺩ ﺗﺎ‬ ‫ّ‬ ‫ّ‬

‫"‪٠‬‬

‫) ﺹ ‪ ١٢٤‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ (‬

‫ﮐﻠﻴﻪ ﻭ‬ ‫ﺭﺑﺎﻧﻴﻪ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ﻭ ﺩﻻﺋﻞ ّ‬ ‫ﺍﻭﻝ ﺩﺭ ﻋﻘﺎﻳﺪ ّ ّ‬ ‫ﺍﻟﻬﻴﻪ ّ‬ ‫‪ " - ٢٥‬ﺗﺮﺑﻴﺖ ّ‬

‫ﺣﺠﺞ ﺑﺎﻟﻐﻪ ﺑﺮ ﺣﻘﻴﻘﺖ ﺍﻣﺮﺍ‪... ‬ﻭ ﺭﺗﺒﮥ ﺛﺎﻧﻴﻪ ﺗﻌﻠﻴﻢ ﺁﺩﺍﺏ ﻭ ﺍﺧﻼﻕ ﻭ ُﺣﺴﻦ ﺍﻃﻮﺍﺭ‬

‫ﻭ ُﺣﺴﻦ ﺍﻋﻤﺎﻝ ﻭ ﺍﻓﻌﺎﻝ ﻭ ﻗﺮﺍﺋﺖ ﻭ ﮐﺘﺎﺑﺖ ﻭ ﺟﺒﺮ ﻭ ﺣﺴﺎﺏ ﻭ ﻫﻨﺪﺳﻪ ﻭ ﻟﺴﺎﻥ ﻭ ﺗﺎﺭﻳﺦ ﻭ‬

‫ﺟﻐﺮﺍﻓﻴﺎ ﻭ ﺳﺎﻳﺮ ﻋﻠﻮﻡ ﻣﻔﻴﺪﻩ "‬

‫) ﺹ ‪ ٣٣٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺹ ‪١١١‬‬

‫ﺍﻣﺎ ﺑﺎﻳﺪ ﺩﺭ ﻣﺪﺍﺭﺱ ﺍﺑﺘﺪﺍ ﺑﻪ ﺗﻌﻠﻴﻢ ﺩﻳﻦ ﮔﺮﺩﺩ ‪ .‬ﺑﻌﺪ ﺍﺯ ﺗﻌﻠﻴﻢ ﺩﻳﺎﻧﺖ ﻭ‬ ‫‪ّ " - ٢٦‬‬

‫ﻣﺤﺒﺖ ﺣﻀﺮﺕ ﺍﺣﺪﻳﺖ ‪ ،‬ﺑﻪ ﺗﻌﻠﻴﻢ ﺳﺎﻳﺮ ﻋﻠﻮﻡ ﭘﺮﺩﺍﺧﺖ " ‪٠‬‬ ‫ﺍﻧﻌﻘﺎﺩ ﻗﻠﻮﺏ ﺍﻃﻔﺎﻝ ﺑﺮ‬ ‫ّ‬ ‫) ﺹ ‪ ٣٠٢‬ﺝ ‪ ٢‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺍﻳﺎﻡ ﺩﺭ ﺟﻤﻴﻊ ُﺑﻠﺪﺍﻥ ﻧﻔﺤﮥ ﮐﺮﻳﻬﮥ ﺩﻫﺮﻳﺎﻥ ﻭﺯﻳﺪﻩ ‪ .‬ﺑﺎﻳﺪ ﻧﻔﻮﺱ ﺭﺍ ﻋﻠﻰ‬ ‫‪ " - ٢٧‬ﺍﻳﻦ ّ‬

‫ﺍﻟﻬﻴﻪ ﻣﺤﻔﻮﻅ ﻭ ﻣﺼﻮﻥ ﻧﻤﻮﺩ " ‪٠‬‬ ‫ﺍﻟﺨﺼﻮﺹ ﺍﻃﻔﺎﻝ ﻭ ﺟﻮﺍﻧﺎﻥ ﺭﺍ ﺩﺭ ﺻﻮﻥ ﻫﺪﺍﻳﺖ ّ‬ ‫) ﺹ ‪ ٣٣٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " -٢٨‬ﻃﻘﻞ ﺑﻬﺎﺋﻰ ﺑﺎﻳﺪ ﺩﺭ ﻣﺪﺭﺳﮥ ﺑﻬﺎﺋﻰ ﺗﺮﺑﻴﺖ ﺷﻮﺩ ﻧﻪ ﻣﺪﺍﺭﺱ ﺩﻳﮕﺮﺍﻥ ﺑﻠﮑﻪ ﺍﻃﻔﺎﻝ ﻣﻠﻞ‬ ‫ﺳﺎﺋﺮﻩ ﺑﺎﻳﺪ ﺩﺭ ﻣﺪﺍﺭﺱ ﺑﻬﺎﺋﻰ ﺑﻨﻬﺎﻳﺖ ﺭﻋﺎﻳﺖ ﻭ ُﺣﺴﻦ ﺭﻓﺘﺎﺭ ﻭ ﻣﻮﺍﻇﺒﺖ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ‬

‫ﺷﻮﻧﺪ " ‪ ) .‬ﺹ ‪ ٣٣٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٢٩‬ﺩﺭ ﺧﺼﻮﺹ ﺑﻨﺎﺕ ﺍﺣﺒﺎﺏ ﻣﺮﻗﻮﻡ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻯ ﮐﻪ ﺑﻤﺪﺭﺳﮥ ﻣﻠﻞ ﺳﺎﺋﺮﻩ ﻣﻴﺮﻭﻧﺪ ﻓﻰ‬

‫ﻣﻌﻠﻤﺎﺕ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﺍﻳﻦ ﺍﻃﻔﺎﻝ ﻫﺮ ﭼﻨﺪ ﺩﺭ ﺁﻥ ﻣﺪﺍﺭﺱ ﺍﻧﺪﮎ ﺗﻌﻠﻴﻤﻰ ﻣﻴﮕﻴﺮﻧﺪ ﻭﻟﮑﻦ ﺍﺧﻼﻕ ّ‬ ‫ﺷﺒﻬﺎﺕ ﻗﻠﻮﺏ ﺑﻨﺎﺕ ﺭﺍ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻠﻰ ‪ .‬ﺑﺎﻳﺪ‬ ‫ﺭﺍ ﺩﺭ ﺍﻃﻔﺎﻝ ﺗﺄﺛﻴﺮﻯ ﻭ ﺍﺯ ﺍﻟﻘﺎء ُ ُ‬

‫ﻣﻌﻠﻤﺎﺕ ﺑﻨﺎﺕ ﺭﺍ ﺑﻪ‬ ‫ﺗﻬﻴﻪ ﻭ ﺗﺪﺍﺭﮎ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ّ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻣﺪﺭﺳﻪ ﺍﻯ ﺍﺯ ﺑﺮﺍﻯ ﺑﻨﺎﺕ ّ‬ ‫ّ‬ ‫ﺭﺑﺎﻧﻰ ﺑﻴﺎﻣﻮﺯﻧﺪ ‪ ،‬ﺍﻃﻮﺍﺭ ﺭﺣﻤﺎﻧﻰ ﺗﻌﻠﻴﻢ ﮐﻨﻨﺪ "‬ ‫ﺍﻟﻬﻴﻪ ﺗﺮﺑﻴﺖ ﻧﻤﺎﻳﻨﺪ ‪ ،‬ﺍﺧﻼﻕ ّ‬ ‫ﺗﺮﺑﻴﺖ ّ‬

‫‪٠‬‬

‫) ﺹ ‪ ٣٣٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٣٠‬ﺗﺮﺑﻴﺖ ﻋﻤﻮﻡ ﻻﺯﻡ ﺍﺳﺖ ﻭ ﻭﺣﺪﺕ ﺍﺻﻮﻝ ﻭ ﻗﻮﺍﻧﻴﻦ ﺗﺮﺑﻴﺖ ﻧﻴﺰ ﺍﺯ ﺍﻟﺰﺍﻡ ﺍﻣﻮﺭ ﺗﺎ‬

‫ﺟﻤﻴﻊ ﺑﺸﺮ ﺗﺮﺑﻴﺖ ﻭﺍﺣﺪﻩ ﮔﺮﺩﻧﺪ ﻳﻌﻨﻰ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺩﺭ‬ ‫ﺹ ‪١١٢‬‬

‫ﻋﺎﻟﻢ ﺑﺎﻳﺪ ﻳﮑﺴﺎﻥ ﺑﺎﺷﺪ ‪ .‬ﺍﺻﻮﻝ ﻭ ﺁﺩﺍﺏ ‪ ،‬ﻳﮏ ﺍﺻﻮﻝ ﻭ ﺁﺩﺍﺏ ﮔﺮﺩﺩ ﺗﺎ ﺍﻳﻦ‬ ‫ﺟﻤﻴﻊ ﻣﺪﺍﺭﺱ َ‬ ‫ﺳﻦ ﺩﺭ ﻗﻠﻮﺏ ﺟﺎﻯ ﮔﻴﺮﺩ " ‪.‬‬ ‫ﺳﺒﺐ ﺷﻮﺩ ﮐﻪ ﻭﺣﺪﺕ َ‬ ‫ﻋﺎﻟﻢ ﺑﺸﺮ ﺍﺯ ِ َ‬ ‫ﺻﻐﺮ ّ‬

‫) ﺹ ‪ ٣٣١‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ "‬ ‫ّ‬ ‫ﻣﻬﻢ ﻭ ﻻﺯﻡ ﺍﺳﺖ‬ ‫ﺍﻟﻬﻴﻪ ﺑﻰ ﻧﻬﺎﻳﺖ ّ‬ ‫ﻣﺪﻭﻧﻪ ﺩﺭ ﮐﺘﺐ ّ‬ ‫‪ " - ١‬ﺗﺮﺑﻴﺖ ﺍﻃﻔﺎﻝ ﺑﺤﺴﺐ ﺗﻌﺎﻟﻴﻢ ّ‬

‫ﺍﺱ ﺍﺳﺎﺱ ﺍﺳﺖ " ‪٠‬‬ ‫ﺩﺭ ﺁﻥ ﺍﻫﻤﺎﻝ ﻧﻨﻤﺎﺋﻴﺪ ﭼﻪ ﮐﻪ ّ‬ ‫) ﺹ ‪ ٤٧‬ﺝ ‪ ٣‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺩﻳﻦ ﺍ‪ ‬ﺗﺮﺑﻴﺖ ﺍﻃﻔﺎﻝ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﻋﻈﻢ ﺍﺳﺎﺱ ﺗﻌﺎﻟﻴﻢ‬ ‫‪ " - ٢‬ﺍﺯ ﺟﻤﻠﻪ ﻣﺤﺎﻓﻈﮥ ُ‬

‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ " ‪٠‬‬ ‫ّ‬

‫) ﺹ ‪ ٤٥‬ﺝ ‪ ٦‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٨‬ﺑﺪﻳﻊ (‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺗﻮﻗﻴﻊ ﻣﻨﻴﻊ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﺣﺪﻳﺖ ﺍﺳﺖ ﻭ ﺗﺄﺛﻴﺮﺵ ﺗﺄﺛﻴﺮ ﺁﻓﺘﺎﺏ ﺩﺭ ﺷﺠﺮ ﻭ ﺛﻤﺮ‬ ‫‪ " - ٣‬ﺗﺮﺑﻴﺖ ﺍﺯ ﺍﻋﻈﻢ ﺍﻭﺍﻣﺮ ﺣﻀﺮﺕ‬ ‫ّ‬

‫‪ .‬ﺍﻃﻔﺎﻝ ﺭﺍ ﺑﺴﻴﺎﺭ ﺑﺎﻳﺪ ﻣﻮﺍﻇﺒﺖ ﻭ ﻣﺤﺎﻓﻈﺖ ﻭ ﺗﺮﺑﻴﺖ ﻧﻤﻮﺩ ‪ .‬ﺍﻳﻨﺴﺖ ﺣﻘﻴﻘﺖ ﻭ ﺷﻔﻘﺖ ﭘﺪﺭ ﻭ‬ ‫ﺷﺮ ﻧﺪﺍﻧﺪ ﻭ ﻓﻀﺎﺋﻞ ﺭﺍ‬ ‫ﻣﺎﺩﺭ َﻭ ِ ّﺍﻻ ﻋﻠﻒ ﺧﻮﺩ ﺭﻭ ﮔﺮﺩﺩ ﻭ ﺷﺠﺮﮤ ّ‬ ‫ﺯﻗﻮﻡ ﺷﻮﺩ ‪ ،‬ﺧﻴﺮ ﻭ ّ‬

‫ﺭﺏ ﻏﻔﻮﺭ ‪ .‬ﻟﻬﺬﺍ ﺟﻤﻴﻊ ﺍﻃﻔﺎﻝ‬ ‫ﺍﺯ ﺭﺫﺍﺋﻞ ﺗﻤﻴﺰ ﻧﺘﻮﺍﻧﺪ ّ‬ ‫ﻣﺮﺑﺎﻯ ﻏﺮﻭﺭ ﮔﺮﺩﺩ ﻭ ﻣﻨﻔﻮﺭ ّ‬ ‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺭﺍ ﮐﻤﺎﻝ ﻣﻮﺍﻇﺒﺖ ﻭ ﺗﺮﺑﻴﺖ ﻻﺯﻡ " ‪٠‬‬ ‫ﻧﻮﺭﺳﻴﺪﮔﺎﻥ ﺑﺎﻍ‬ ‫ّ‬

‫) ﺹ ‪ ٤٦‬ﺝ ‪ ٦‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪( ١٢٨‬‬

‫ﺍﺳﺎﺳﻴﻪ ﻻﺯﻣﻪ ﻣﺤﺴﻮﺏ " ‪٠‬‬ ‫ﺍﻳﺎﻡ ﺍﺯ ﺍﻣﻮﺭ‬ ‫ّ‬ ‫‪ " - ٤‬ﺍﻣﺮ ﺗﺮﺑﻴﺖ ﺍﺯ ﺑﻨﻴﻦ ﻭ ﺑﻨﺎﺕ ‪ ،‬ﺍﻳﻦ ّ‬

‫) ﺹ ‪ ٣٧٠‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬ ‫ﺹ ‪١١٣‬‬

‫" ﺗﺰﻳﻴﺪ ﻣﻌﻠﻮﻣﺎﺕ ﺍﻣﺮﻯ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ "‬ ‫ﺑﺤﺮ َ َ ِ‬ ‫ﺑﻤﺎ ِ ْ ِ‬ ‫ﻓﻴﻪ‬ ‫ﺍﻏﺘﺴﻤﻮﺍ ِﻗﻲ َ ْ ِ‬ ‫ﺑﻴﺎﻧﻲ ِ َ ً‬ ‫ﻟﻌﻞ َ ّ ِ ُ َ‬ ‫‪ْ ُ ِ َ ْ ِ "-١‬‬ ‫ﺗﻄﻠﻌﻮﻥ )*( ِ َ‬

‫ﻟ‪‬ﺎﻟﻰ ْ ِ ْ َ ِ‬ ‫ﭐﻻﺳﺮﺍﺭ " ‪ (k ١٨٢ ) ( * ) ٠‬ﻭ ﻳﺎ‬ ‫ﭐﻟﺤﮑﻤﺔ َﻭ َ ْ َ ِ‬ ‫ﻣﻦ َ ‪ِ ِ ‬‬ ‫ِ ْ‬

‫ﺗﻄﻠﻌﻮﻥ‬ ‫َْ َُْ َ‬ ‫ﮐﻴﻔﻴﺖ ﺗﺒﻠﻴﻎ ﻭ ﺍﺯ ﮐﺘﺐ ﺑﺪﻳﻌﮥ‬ ‫ﺗﺪﺑﺮ ﻧﻤﺎﻳﻨﺪ ﺩﺭ‬ ‫ﻣﻘﺪﺳﻪ‬ ‫ّ‬ ‫‪ " - ٢‬ﺑﺎﻳﺪ ﻧﻔﻮﺱ ّ‬ ‫ّ‬ ‫ﺗﻔﮑﺮ ﻭ ّ‬

‫ﺍﻟﻬﻴﻪ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺁﻳﺎﺗﻰ ﻭ ﮐﻠﻤﺎﺗﻰ ﺣﻔﻆ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺩﺭ ﺣﻴﻦ ﺑﻴﺎﻥ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﮐﻪ‬

‫ﺍﻗﺘﻀﺎء ﻧﻤﺎﻳﺪ ﺑﺂﻳﺎﺕ ﺍﻟﻬﻰ ﻧﺎﻃﻖ ﺷﻮﻧﺪ ﭼﻪ ﮐﻪ ﺍﻭﺳﺖ ﺍﮐﺴﻴﺮ ﺍﻋﻈﻢ ﻭ ﻃﻠﺴﻢ ﺍﮐﺒﺮ ﺍﻓﺨﻢ ‪،‬‬ ‫ﺗﻮﻗﻒ ﻧﻤﺎﻧﺪ "‬ ‫ﺑﺸﺄﻧﻰ ﮐﻪ ﺳﺎﻣﻊ ﺭﺍ ﻣﺠﺎﻝ ّ‬

‫) ﺹ ‪ ١٢٣‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ٰ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻃﻼﻉ‬ ‫‪ " - ١‬ﺍﻣﺮﻭﺯ ﺗﻌﻠﻴﻢ ﺗﺒﻠﻴﻎ ﺍﻋﻈﻢ ﺍﺳﺎﺱ ﺍﺳﺖ ﻭ ﺍﻗﺘﺒﺎﺱ ﺩﻻﺋﻞ ﻭ ﺑﺮﺍﻫﻴﻦ ﻓﺮﺽ ﻭ ّ‬

‫ﺣﺠﺞ ﻗﺎﻃﻌﻪ ﺑﺮ ﻇﻬﻮﺭ ﻧﻮﺭ ﻣﺒﻴﻦ ﻭﺍﺟﺐ ‪٠ "...‬‬ ‫ﺑﺮ ُ َ‬ ‫) ﺹ ‪ ٤٩٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﻟﺼﺪﻭﺭ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻭ ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮐﻰ ﺧﻄﺎﺏ ﺑﻪ ﺗﻼﻣﻴﺬ ﺣﻀﺮﺕ ﺻﺪﺭ ‪‬‬

‫ﺭﺑﺎﻧﻰ ﺍﺳﺖ‬ ‫‪ " - ٢‬ﭘﺲ ﺍﻯ ﻃﺎﻟﺒﺎﻥ ﻗﺪﺭ ﺁﻥ ﺍﺳﺘﺎﺩ ﺭﺍ ﺑﺪﺍﻧﻴﺪ ﮐﻪ ﺩﺭ ﺩﺑﺴﺘﺎﻥ ﺍﻟﻬﻰ ّ‬ ‫ﻣﻌﻠﻢ ّ‬

‫ﻭ ﺷﺐ ﻭ ﺭﻭﺯ ﺑﮑﻮﺷﻴﺪ ﺗﺎ ﺍﻗﺘﺒﺎﺱ ﺍﻧﻮﺍﺭ ﻋﻠﻢ ﺍﻟﻬﻰ ﻧﻤﺎﺋﻴﺪ ﻭ ﺍﮐﺘﺴﺎﺏ ﻓﻨﻮﻥ ﺭﺣﻤﺎﻧﻰ ‪ .‬ﺩﺭ‬ ‫ﮔﻠﺸﻦ ﺗﻮﺣﻴﺪ ﻫﺮ ﻳﮏ ﮔﻠﺒﺎﻧﮕﻰ ﺯﻧﻴﺪ‬

‫ﺹ ‪١١٤‬‬

‫ﻫﻤﺖ ﻧﻤﺎﺋﻴﺪ ﻭ ﻏﻴﺮﺕ ﺑﻨﻤﺎﺋﻴﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻴﺪﺍﻥ ﮔﻮﻯ ﺳﺒﻘﺖ‬ ‫ﻭ ﺩﺭﺱ ﺣﻘﺎﺋﻖ ﻭ ﻣﻌﺎﻧﻰ ﺑﺪﻫﻴﺪ ّ‬

‫ﭐﻟﺜﻨﺎء ﻉ ﻉ " ‪٠‬‬ ‫ﻋﻠﻴﮑﻢ ‪ُ  ِ ‬‬ ‫ﻭ ﭘﻴﺸﻰ ﺭﺍ ﺑﺮﺑﺎﺋﻴﺪ َﻭ َ َ ْ ُ ُ‬ ‫ﭐﻟﺘﺤﻴﺔ َﻭ ّ َ ُ‬ ‫) ﺹ ‪ ٥٠١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺍﺳﺎﺳﻴﻪ ﺍﻳﻦ ﺍﻣﺮ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻌﺎﻧﻰ ﻭ ﺣﮑﻤﺘﻬﺎﻯ‬ ‫ﺗﻮﺟﻪ ﺑﻤﺎﺩﻯ‬ ‫ّ‬ ‫‪ " - ١‬ﻫﺮ ﻗﺪﺭ ﻳﺎﺭﺍﻥ ﺑﻴﺸﺘﺮ ّ‬

‫ﻫﻤﺖ ﺩﺭ ﺍﺟﺮﺍﻯ ﺁﻥ ﻧﺼﺎﻳﺢ ﻣﺸﻔﻘﺎﻧﻪ‬ ‫ﺑﺎﻟﻐﻪ ﺭﺍ ﺍﺯ ﺁﻥ ﮐﻠﻤﺎﺕ ﻋﺎﻟﻴﺎﺕ ﺍﺳﺘﻨﺒﺎﻁ ﮐﻨﻨﺪ ﻭ ّ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ‪ ،‬ﻋﻨﺎﻳﺖ ﻭ ﺣﻤﺎﻳﺖ ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ ﺷﺎﻣﻞ ﮔﺮﺩﺩ ﻭ ﺍﺷﺮﺍﻕ ﺗﺄﻳﻴﺪ ﻗﻮﻯ ﺗﺮ ﺷﻮﺩ ‪،‬‬

‫ﺧﻄﮥ ﺗﺒﻠﻴﻎ ﺑﻬﺘﺮ ﻣﻌﻠﻮﻡ ﮔﺮﺩﺩ ﻭ ﺷﺎﻫﺮﺍﻩ ﺧﺪﻣﺖ ﺑﺎﻣﺮﺍ‪ ‬ﻭ ﺗﺮﻭﻳﺞ ﺩﻳﻦ ﺍ‪ ‬ﻭﺍﺿﺢ ﺗﺮ‬ ‫ّ‬

‫ﻭ ﻣﮑﺸﻮﻑ ﺗﺮ ﺷﻮﺩ " ‪٠‬‬

‫) ﺹ ‪ ٨٠‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺳﺎﻟﻬﺎﻯ ‪( ١٩٢٢ - ٢٦‬‬ ‫ﺗﻌﻤﻖ ﺩﺭ ﺍﻟﻮﺍﺡ ﻭ ﺁﺛﺎﺭ‬ ‫ﺍﻃﻼﻋﺎﺕ‬ ‫ﻣﺎﺩﻳﻪ ﻋﺎﻟﻴﻪ ﻭ ّ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﻭ ﺧﻮﺽ ﻭ ّ‬ ‫ّ‬ ‫‪ " - ٢‬ﻋﻠﻮﻡ ّ‬

‫ﻣﻘﺪﺳﻪ ﺍﺯ ﺍﻧﺠﻴﻞ ﻭ ﺗﻮﺭﺍﺓ‬ ‫ﻣﺒﺎﺭﮐﻪ ﻭ ﺗﻌﻠﻴﻢ ﺍﺳﻠﻮﺏ ﺗﺒﻠﻴﻎ ﻭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﻭ ﺗﺤﺼﻴﻞ ﮐﺘﺐ ّ‬

‫ﺍﺳﺎﺳﻴﮥ ﺗﺮﺑﻴﺖ ﺍﻃﻔﺎﻝ ﻭ ﺟﻮﺍﻧﺎﻥ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺑﺎﻳﻦ ﺗﺤﺼﻴﻼﺕ‬ ‫ﮐﻞ ﺍﺯ ﻣﺒﺎﺩﻯ‬ ‫ﻭ ﻗﺮﺁﻥ ‪ّ ،‬‬ ‫ّ‬ ‫ﻣﺰﻳﻦ ﺩﺍﺭﻧﺪ ﻭ ﺍﺛﺒﺎﺕ‬ ‫ّ‬ ‫ﻃﻴﺒﻪ ّ‬ ‫ﻣﻮﻓﻖ ﺷﻮﻧﺪ ﺑﺎﻳﺪ ﮐﻼﻡ ﻭ ﺑﻴﺎﻥ ﺭﺍ ﺑﺎﻓﻌﺎﻝ ﻻﻳﻘﻪ ﻭ ﺍﻋﻤﺎﻝ ّ‬

‫ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺍﺯ ﻣﺎﺩﻭﻥ ﻣﻤﺘﺎﺯ ﮔﺮﺩﻧﺪ ﻭ ﺳﺮ ﻣﺸﻖ ﺳﺎﻳﺮﻳﻦ ﺷﻮﻧﺪ " ‪٠‬‬ ‫) ﺹ ‪ ٨٦‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢ - ٢٦‬‬

‫ﺍﻟﺮﺣﻤﻦ ﺭﺍ ﺗﺮﻏﻴﺐ ﻭ ﺗﺤﺮﻳﺺ ﻭ ﺗﺸﺠﻴﻊ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺑﺮ ﺍﺳﺘﻌﺪﺍﺩ ﻭ‬ ‫‪ " - ٣‬ﺣﻀﺮﺍﺕ ﺍﻣﺎء ّ ٰ‬ ‫ﻣﻌﻨﻮﻳﻪ ﻭ ﺗﺮﻭﻳﺞ‬ ‫ﺍﻣﺮﻳﻪ ﻭ ﮐﻤﺎﻻﺕ‬ ‫ّ‬ ‫ﻓﻌﺎﻟﻴﺖ ﺑﻴﺎﻓﺰﺍﻳﻨﺪ ﻭ ﺩﺭ ﮐﺴﺐ ﻣﻌﺎﺭﻑ ّ‬ ‫ﻗﺎﺑﻠﻴﺖ ﻭ ّ ّ‬ ‫ّ‬

‫ﻫﻤﺖ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﺷﻌﺎﺋﺮ‬ ‫ﺩﻳﻨﻴﻪ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ّ‬ ‫ّ‬ ‫ﺳﻨﻦ ّ‬ ‫ﺹ ‪١١٥‬‬

‫ﺑﮕﻤﺎﺭﻧﺪ ﻭ ﺑﺂﻧﭽﻪ ﻻﻳﻖ ﺍﻳﻦ ﺍﻣﺮ ﺍﻋﻈﻢ ﺍﺳﺖ ﺩﺭ ﺁﻥ ﺍﻗﻠﻴﻢ ﻣﻔﺘﺨﺮ ﮔﺮﺩﻧﺪ ﻭ ﮔﻮﻯ ﺳﺒﻘﺖ ﺭﺍ‬ ‫ﺩﺭ ﻣﻴﺪﺍﻥ ﺧﺪﻣﺖ ﺍﺯ ﺭﺟﺎﻝ ﺑﺮﺑﺎﻳﻨﺪ "‬ ‫) ﺹ ‪ ١٦٣‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ (‬

‫ﻓﺮﻋﻴﻪ ‪،‬‬ ‫ﺍﺻﻠﻴﻪ ﻭ‬ ‫ﺍﻟﻬﻴﻪ ﺭﺍﺟﻊ ﺑﺎﻣﻮﺭ‬ ‫ّ‬ ‫ّ‬ ‫‪ " - ٤‬ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﺍﻟﻮﺍﺡ ﻭ ﺁﺛﺎﺭ ّ‬

‫ﺍﻗﺘﺼﺎﺩﻳﻪ ﭼﻨﺎﻥ‬ ‫ﺳﻴﺎﺳﻴﻪ ﻭ‬ ‫ﺍﺩﺑﻴﻪ ‪،‬‬ ‫ﻓﻨﻴﻪ ‪،‬‬ ‫ﮐﻠﻴﻪ ‪،‬‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺎﺩﻳﻪ ﻭ ّ‬ ‫ّ‬ ‫ﻋﻠﻤﻴﻪ ﻭ ّ‬ ‫ّ‬ ‫ﺟﺰﺋﻴﻪ ﻭ ّ‬ ‫ّ‬

‫ﺍﻭﻝ ﺍﺑﺪﺍﻉ ﺩﺭ ﻫﻴﭻ ﻣﻈﻬﺮﻯ ﺍﺯ ﻣﻈﺎﻫﺮ ﻗﺒﻞ ﻭ ﻫﻴﭻ‬ ‫ﻋﺎﻟﻢ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﮐﻪ ﺷﺒﻪ ﺁﻥ ﺍﺯ ّ‬ ‫ﺗﺎﻡ ﺑﺎﻳﻦ ﺁﺛﺎﺭ‬ ‫ﻮﺟﻪ ّ‬ ‫ﻋﺼﺮﻯ ﺍﺯ ﺍﻋﺼﺎﺭ ﻏﺎﺑﺮﻩ ﺩﻳﺪﻩ ﻭ ﺷﻨﻴﺪﻩ ﻧﺸﺪﻩ ﺷﺨﺺ ﺑﻬﺎﺋﻰ ﺍﮔﺮ ﺗ ّ‬

‫ﺳﻤﺎﻭﻳﻪ ﮐﻨﺪ ﻭ ﻣﻌﺎﻧﻰ ﺩﻗﻴﻘﻪ ﻭ‬ ‫ﺗﻌﻤﻖ ﺩﺭ ﺑﺤﺮ ﺍﻳﻦ ﺗﻌﺎﻟﻴﻢ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﻪ ﻧﻤﺎﻳﺪ ﻭ ﺧﻮﺽ ﻭ ّ‬

‫ﺑﺪﻗﺖ ﻭ ﻣﻼﺣﻈﻪ ﺍﺯ ﺁﻥ ﺍﺳﺘﻨﺒﺎﻁ ﻧﻤﺎﻳﺪ ‪ ،‬ﺍﺯ ﻫﺮ‬ ‫ﺣﮑﻤﺘﻬﺎﻯ ﺑﺎﻟﻐﮥ ﻣﻮﺩﻋﻪ ﺩﺭ ﻫﺮ ﻳﮏ ﺭﺍ ّ‬

‫ﻣﺎﺩﻯ ﻭ ﺍﺩﺑﻰ‬ ‫ﻣﺤﻨﺖ ﻭ‬ ‫ّ‬ ‫ﻣﺸﻘﺘﻰ ﻭ ﺗﻌﺐ ﻭ ﺯﺣﻤﺘﻰ ﻭ ﺧﻄﺮ ﻭ ﻭﺑﺎﻟﻰ ﻭ ُﺣﺰﻥ ﻭ ﮐﺪﺭﻯ ﺩﺭ ﺣﻴﺎﺕ ّ‬

‫ﻭ ﺭﻭﺣﺎﻧﻰ ﺧﻮﻳﺶ ﻣﺤﻔﻮﻅ ﻭ ﻣﺼﻮﻥ ﻣﺎﻧﺪ " ‪ ) .‬ﺹ ‪ ٦٥‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻭ ﺹ ‪ ٣٠‬ﺝ ‪٣‬‬ ‫ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﻣﻮﻓﻘﻴﺖ ﺩﺭ ﺍﻧﺠﺎﻡ ﻭﻇﻴﻔﮥ ﻣﺮﺟﻮﻋﻪ ‪ ،‬ﺧﻮﺩ ﺭﺍ‬ ‫‪ّ "-٥‬‬ ‫ﺍﻭﻝ ﺑﻤﻨﻈﻮﺭ ّ ّ‬ ‫ﮐﻞ ﺑﺎﻳﺪ ﺩﺭ ﻗﺪﻡ ّ‬

‫ﺑﺠﻬﺎﺕ ﻣﺨﺘﻠﻔﮥ ﺗﺎﺭﻳﺦ ﻭ ﻣﺒﺎﺩﻯ ﺍﻳﻦ ﺷﺮﻉ ﮐﺮﻳﻢ ﻭ ﻧﺒﺎء ﻋﻈﻴﻢ ﺁﺷﻨﺎ ﺳﺎﺯﻧﺪ ﻭ ﺑﺮﺍﻯ ﺣﺼﻮﻝ‬

‫ﺭﺣﻤﺎﻧﻴﻪ‬ ‫ﺍﻣﺮﻳﻪ ﺭﺍ ﺑﻨﻔﺴﻪ ﻣﻄﺎﻟﻌﻪ ﻭ ﺗﻌﺎﻟﻴﻢ‬ ‫ّ‬ ‫ﺍﻳﻦ ﻣﻘﺼﻮﺩ ﻭ ﺗﻮﻓﻴﻖ ﺩﺭ ﺍﻳﻦ ﻣﺮﺍﻡ ‪ ،‬ﺁﺛﺎﺭ ّ‬

‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺗﺤﻘﻴﻖ ﻭ ﺗﺪﻗﻴﻖ ﻧﻤﺎﻳﻨﺪ ﻭ ﻧﺼﺎﻳﺢ ﻭ ﺍﻧﺬﺍﺭﺍﺕ ﻭ ﺍﺷﺎﺭﺍﺕ ﻭ‬ ‫ﻭ ﺍﺻﻮﻝ ﻭ ﺍﺣﮑﺎﻡ ّ‬ ‫ﺗﺪﺑﺮ ﮐﻨﻨﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻭ‬ ‫ﺑﺸﺎﺭﺍﺕ ﻣﻨﺰﻟﻪ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ‬ ‫ﺗﺄﻣﻞ ﻭ ّ‬ ‫ﺍﺣﺪﻳﻪ ﺭﺍ ّ‬ ‫ّ‬

‫ﮐﺎﻣﻼ ﻓﺮﺍ ﮔﻴﺮﻧﺪ ﻭ ﺧﻮﺩ ﺭﺍ‬ ‫ﺍﻟﻬﻴﻪ ﺭﺍ ﺩﺭ ﺧﺎﻃﺮ ﺳﭙﺎﺭﻧﺪ ﻭ ﻧﻈﺎﻣﺎﺕ ﺍﺩﺍﺭﻯ ﺭﺍ‬ ‫ً‬ ‫ﺍﺩﻋﻴﮥ ّ‬ ‫ﺗﺤﻮﻻﺕ ﻭ ﭘﻴﺸﺮﻓﺘﻬﺎ ﻭ ﺣﻮﺍﺩﺙ ﺟﺎﺭﻳﮥ ﺍﻣﺮﺍ‪ ‬ﻣﺄﻧﻮﺱ ﻭ ﻣﺄﻟﻮﻑ‬ ‫ﺗﻄﻮﺭﺍﺕ ﻭ‬ ‫ّ‬ ‫ﺑﺎ ّ‬ ‫ﺹ ‪١١٦‬‬

‫ﻣﺤﻞ ﺍﻋﺘﻤﺎﺩ ﮐﻪ ﻋﺎﺭﻯ ﺍﺯ ﺍﻏﺮﺍﺽ‬ ‫ﻣﻮﺛﻖ ﻭ‬ ‫ّ‬ ‫ﺳﺎﺯﻧﺪ ﻭ ﻧﻴﺰ ﺑﺎﻳﺪ ﺳﻌﻰ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺍﺯ ﻣﻨﺎﺑﻊ ّ‬

‫ﺷﺨﺼﻴﻪ ﺗﺪﻭﻳﻦ ﺷﺪﻩ ﺑﺎﺷﺪ ‪ ،‬ﻋﺮﻓﺎﻥ ﮐﺎﻣﻞ ﻭ ﺩﻗﻴﻖ ﻧﺴﺒﺖ ﺑﺎﺳﺎﺱ‬ ‫ﺧﺼﻮﺻﻴﻪ ﻭ ﺁﺭﺍء ﻭ ﻣﺂﺭﺏ‬ ‫ّ‬ ‫ّ‬

‫ﻭ ﺗﺎﺭﺥ ﺩﻳﺎﻧﺖ ﺍﺳﻼﻡ ‪ ،‬ﻣﺼﺪﺭ ﻭ ﻣﻄﻠﻊ ﺍﻳﻦ ﺍﻣﺮ ﺍﺑﺪﻉ ﺍﻋﻈﻢ ﺣﺎﺻﻞ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺎ ﺭﻭﺣﻰ ﻓﺎﺭﻍ‬

‫ﻣﻘﺪﺳﮥ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ‬ ‫ﻗﺒﻠﻴﻪ ‪ ،‬ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺭﺍ ﮐﻪ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﺛﺎﺭ ّ‬ ‫ﺗﻮﻫﻤﺎﺕ ّ‬ ‫ﺍﺯ ﺍﻓﮑﺎﺭ ﻭ ّ‬

‫ﺭﺑﺎﻧﻰ ﻭ ﻣﺨﺰﻥ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ‬ ‫ﻣﺼﺤﻒ ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻳﮕﺎﻧﻪ ﮐﺘﺎﺏ ﺁﺳﻤﺎﻧﻰ ﻭ ُ ْ َ‬

‫ﺗﺼﺮﻑ ﻭ ﺗﺒّﺪﻝ ﻣﺼﻮﻥ ﻭ ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪﻩ ﻭ ﻣﻮﺭﺩ ﺛﻘﻪ ﻭ ﺍﻋﺘﻤﺎﺩ ﮐﺎﻣﻞ ﻣﻴﺒﺎﺷﺪ ﺑﺎ‬ ‫ﻫﺮ ﮔﻮﻧﻪ‬ ‫ّ‬

‫ﺭﻋﺎﻳﺖ ﺍﺣﺘﺮﺍﻡ ﻭ ﺗﮑﺮﻳﻢ ﻣﻮﺭﺩ ﻓﺤﺺ ﻭ ﺗﺤﻘﻴﻖ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺷﺆﻭﻥ ﻭ ﺍﺣﻮﺍﻟﻰ ﮐﻪ‬ ‫ﺍﻣﻌﺎﻥ ﻧﻈﺮ ﮐﻨﻨﺪ ﻭ ﻣﻘﺎﻣﻰ‬ ‫ﻣﻘﺪﺱ ﺑﻬﺎﺋﻰ ﻣﺮﺑﻮﻁ ﺍﺳﺖ ِ ْ َ ْ‬ ‫ﻣﺴﺘﻘﻴﻤﴼ ﺑﺎﺻﻞ ﻭ ﭘﻴﺪﺍﻳﺶ ﺁﺋﻴﻦ ّ‬

‫ﻣﺒﺸﺮ ﺍﻋﻈﻢ ﺍﻳﻦ ﺍﻣﺮ ﺍﻣﻨﻊ ﺍﻗﺪﺱ ﺩﻋﻮﻯ ﺷﺪﻩ ﻫﻤﭽﻨﻴﻦ ﺍﻭﺍﻣﺮ ﻭ ﻧﺼﻮﺻﻰ ﮐﻪ ﺍﺯ‬ ‫ﮐﻪ ﺍﺯ ﻃﺮﻑ ّ‬ ‫ﻋﺰ‬ ‫ﻗﻠﻢ ﻣﻠﻬﻢ ﻣﻈﻬﺮ ّ‬ ‫ﺍﻋﺰ ﻳﺰﺩﺍﻧﻰ ّ‬ ‫ﻣﻘﺪﺱ ﺳﺒﺤﺎﻧﻰ ﻭ ﺷﺎﺭﻉ ﺷﺮﻳﻌﺖ ﺭﺣﻤﺎﻧﻰ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ّ‬

‫ﺻﺤﺖ ﻭ ﺍﺗﻘﺎﻥ ﺑﺸﻨﺎﺳﻨﺪ ﻭ ﺑﻤﻌﺮﻓﺖ ﻭ ﺍﻳﻘﺎﻥ ﮐﺎﻣﻞ ﭘﻰ ﺑﺮﻧﺪ‬ ‫ﮐﻞ ﺭﺍ ﺑﮑﻤﺎﻝ‬ ‫ﻧﺰﻭﻝ ﻳﺎﻓﺘﻪ ‪ّ ،‬‬ ‫ّ‬ ‫"‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ١٠٣ - ٤‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬ ‫ﺹ ‪١١٧‬‬

‫" ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫‪َ " - ١‬ﻭ ِ ِ‬ ‫ﮐﻨﺘﻢ‬ ‫ﺍﻥ ْ َ َ َ ُ‬ ‫ﭐﻟﻤﻮﻣﻨﻴﻦ َﻭ ُ ْ ُ ْ‬ ‫ﻣﻦ ْ ُ ْ ِ ِ ْ َ‬ ‫ﺍﺣﺪ ِ َ‬ ‫ﭐﺳﺘﺠﺎﺭﮐﻢ ْ َ َ‬ ‫ﺍﺭﺍﺩ " ‪٠‬‬ ‫ﺗﺤﺮﻣﻮﻩ َ ‪‬‬ ‫ﻣﺴﺘﻄﻴﻌﴼﻓﺎﺟﺮﻭﻩ َﻭ َﻻ َ ْ ِ ُ ْ ُ‬ ‫ُ ْ َ ِ ْ َ​َ ِ ُ ُ‬ ‫ﻋﻤﺎ َ َ َ‬

‫) ﺹ ‪ ٢٦٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻣﺤﺒﺖ ﻭ ﻭﺩﺍﺩ ﺑﺎﺷﻨﺪ ﻭ ﺩﺭ ﺍﻋﺎﻧﺖ ﻳﮑﺪﮔﺮ ﮐﻮﺗﺎﻫﻰ‬ ‫‪ " - ٢‬ﺑﺎﻳﺪ ﺟﻤﻴﻊ ﺍﺣﺒﺎﺏ ﺑﺎ ﮐﻤﺎﻝ‬ ‫ّ‬

‫ﻧﻨﻤﺎﻳﻨﺪ " ‪.‬‬

‫) ﺹ ‪ ١٤٥‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫ﻳﻨﺒﻐﻲ ِ ُ ‪‬‬ ‫ﺗﻮﺟﻪ ﻧﻤﺎﺋﻴﺪ ‪ِ َ ْ َ .‬‬ ‫ﻟﮑﻞ‬ ‫‪ " - ٣‬ﺑﺎﻳﺪ ﺩﺭ ﺗﻤﺸﻴﺖ ﺍﻣﻮﺭ ﻳﮑﺪﻳﮕﺮ ﺑﮑﻤﺎﻝ ﺳﻌﻰ ّ‬

‫ﻟﻼﺧﺮ ﺍﻳﻨﺴﺖ ﺣﮑﻢ ﻣﺎﻟﮏ ﺍﻣﻢ ﮐﻪ ﺍﺯ ﻗﻠﻢ ﺟﺎﺭﻯ ﺷﺪﻩ‬ ‫ﻋﻀﺪﴽ ِ ْ ٓ َ ِ‬ ‫ﻧﻔﺲ َ ْ‬ ‫ﺍﻥ َ ُ ْ َ‬ ‫َْ ٍ‬ ‫ﻳﮑﻮﻥ َ ُ‬ ‫"‪٠‬‬

‫) ﺹ ‪ ٢٦٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " ١‬ﺍﻯ ﻳﺎﺭﺍﻥ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺍﺯ ﺍﻋﻈﻢ ﺍﺳﺎﺱ ﺩﻳﻦ ﺍ‪ ‬ﻭ ﻣﻌﺎﻧﻰ ﮐﻠﻤﺔﺍ‪ ‬ﻭ ﺗﮑﻠﻴﻒ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﻠﮑﻪ ﺳﺎﺋﺮ ﮐﺎﺋﻨﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻰ‬ ‫ﺍﺣﺒﺎء ﺍ‪ ‬ﺗﻌﺎﻭﻥ ﻭ‬ ‫ﺗﻌﺎﺿﺪ ﺍﺳﺖ ﺯﻳﺮﺍ َ‬ ‫ّ‬ ‫ُ‬

‫ﺑﻪ ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ ﻗﺎﺋﻢ ﻭ ﺍﮔﺮ ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ ﻣﺘﺒﺎﺩﻟﻪ ﺩﺭ ﺑﻴﻦ ﮐﺎﺋﻨﺎﺕ ﻧﻤﺎﻧﺪ ﻭﺟﻮﺩ‬

‫ﺑﮑﻠﻰ ﻣﺘﻼﺷﻰ ﮔﺮﺩﺩ ‪٠ " ٠٠٠‬‬ ‫ّ‬

‫) ﺹ ‪ ١٢٨ - ٩‬ﺝ ‪ ٤‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬ ‫ﺹ ‪١١٨‬‬

‫ﻭ ﺑﻌﺪ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ٢‬ﺍﺳﺎﺱ ﺣﻴﺎﺕ ﻭ ﻭﺟﻮﺩ ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﺍﻧﻌﺪﺍﻡ ﻭ ﺍﺿﻤﺤﻼﻝ ‪ ،‬ﺍﻧﻘﻄﺎﻉ ِ‬

‫ﺍﻣﺮ ﻋﻈﻴﻢ ﻳﻌﻨﻰ ﺗﻌﺎﻭﻥ ﻭ‬ ‫ﺍﻳﻦ ﺍﻣﺪﺍﺩ ﻭ ﺍﺳﺘﻤﺪﺍﺩ ‪ .‬ﻭ ﻫﺮ ﭼﻪ ﺭﺗﺒﻪ ﺑﺎﻻﺗﺮ ﺁﻳﺪ ﺍﻳﻦ ِ‬

‫ﺍﺗﻢ ﻭ ﺍﮐﻤﻞ ﺗﺮ ﺍﺯ ﺳﺎﺋﺮ‬ ‫ﺗﻌﺎﺿﺪ ﺷﺪﻳﺪﺗﺮ ﮔﺮﺩﺩ ‪ .‬ﻟﻬﺬﺍ ﺩﺭ َ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ ّ‬

‫ﺑﮑﻠﻰ ﺯﻧﺪﮔﺎﻧﻰ ﺍﻧﺴﺎﻧﻰ ﻣﺮﺑﻮﻁ ﺑﺎﻳﻦ ﺍﻣﺮ ﻋﻈﻴﻤﺴﺖ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ‬ ‫ﻋﻮﺍﻟﻢ ﺍﺳﺖ ﺑﻘﺴﻤﻰ ﮐﻪ ّ‬ ‫ﺑﻴﻦ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺍﻳﻦ ﺍﺳﺎﺱ ﻗﻮﻳﻢ ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﺘﺎﻧﺖ ﺑﺎﺷﺪ ﺑﻘﺴﻤﻰ ﮐﻪ ﻫﺮ ﻳﮏ ﺩﺭ ﺟﻤﻴﻊ‬ ‫ّ‬

‫ﻣﺮﺍﺗﺐ ﻣﺪﺩ ﺑﺪﻳﮕﺮﻯ ﺭﺳﺎﻧﺪ ﭼﻪ ﺩﺭ ﻣﺮﺍﺗﺐ ﺣﻘﺎﺋﻖ ﻭ ﻣﻌﺎﻧﻰ ﻭ ﭼﻪ ﺩﺭ ﻣﺮﺍﺗﺐ ﺟﺴﻤﺎﻧﻰ ﻋﻠﻰ‬

‫ﺑﮑﻞ ﺍﻓﺮﺍﺩ ﺍﺳﺖ ‪. " ...‬‬ ‫ﺍﻟﺨﺼﻮﺹ ﺩﺭ ﺗﺄﺳﻴﺴﺎﺕ ﻋﻤﻮﻣﻰ ﮐﻪ ﻧﺘﺎﺋﺠﺶ ﺭﺍﺟﻊ‬ ‫ّ‬ ‫) ﺹ ‪ ١٣٠‬ﺝ ‪ ٤‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺑﺸﺮﻳﻪ ﺍﺳﺖ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﺣﺰﺏ ﺍ‪‬‬ ‫ﻋﻴﻨﻴﮥ ﻫﻴﺌﺖ‬ ‫‪... " - ٣‬ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ ﺍﺯ ﻓﺮﺍﺋﺾ‬ ‫ّ‬ ‫ّ‬

‫ﺣﻖ ﻋﻤﻮﻡ ﺑﺸﺮ ﺟﺎﻧﻔﺸﺎﻧﻰ ﻧﻤﺎﻳﻨﺪ ﭼﻪ‬ ‫ﺭﺍ ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ ِ ﻳﮑﺪﻳﮕﺮ ﺑﻠﮑﻪ ﺩﺭ ّ‬

‫ﮐﻪ ﺍﻳﻦ ﺑﻬﺘﺮ ﻭ ﺩﻟﮑﺶ ﺗﺮ ﻭ ﺑﻤﺜﺎﺑﻪ ﺭﻭﺡ ﺩﺭ ﺟﺴﻢ ﺑﺸﺮ ﺍﺛﺮ ﻧﻤﺎﻳﺪ ﻭ ﺣﻴﺎﺗﻰ ﺟﺪﻳﺪ ﻳﺨﺸﺪ " )‬ ‫ﺹ ‪ ٢٦٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻭ ﺑﻌﺪ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ٤‬ﻣﻌﺎﻭﻧﺖ ﻧﻮﻉ ﺑﺸﺮ ﺍﺯ ﺍﻋﻈﻢ ﺍﺣﮑﺎﻡ ﻭ ﺍﻭﺍﻣﺮ ﺟﻠﻴﻞ ﺍﮐﺒﺮ ﺍﺳﺖ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﺑﻴﺎﺭﺍﻥ‬

‫ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﻫﺮ ﺩﻭ ﺍﻋﻀﺎء ﻭ ﺍﺟﺰﺍﻯ ﻳﮑﺪﻳﮕﺮﻧﺪ " ‪.‬‬ ‫) ﺹ ‪ ٢٦١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺹ ‪١١٩‬‬

‫‪ " - ٥‬ﺗﻌﺎﻭﻥ ﻭ ﺗﺒﺎﺩﻝ ﺍﺯ ﺧﻮﺍﺹ ﻫﻴﺌﺖ ﺟﺎﻣﻌﮥ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﺑﺪﻭﻥ ﺍﻭ ﻭﺟﻮﺩ ﻣﻌﺪﻭﻡ ﻭ‬

‫ﺍﻋﻠﻰ ﺗﺮ ﻧﮕﺮﻯ ﺷﺆﻭﻥ ﻭ ﺁﺛﺎﺭ ﺣﻘﻴﻘﺖ ﺗﻌﺎﻭﻥ‬ ‫ﺩﺭ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ﺩﺭ ﻗﻮﺱ ﺻﻌﻮﺩ ﺁﻧﭽﻪ ﺑﺮﺗﺒﮥ‬ ‫ٰ‬

‫ﻣﺜﻼ ﺁﺛﺎﺭ ﺑﺎﻫﺮﻩ‬ ‫ﻭ ﺗﻌﺎﺿﺪ ﺭﺍ ﺩﺭ ﺭﺗﺒﮥ ﻣﺎﻓﻮﻕ ﺍﻋﻈﻢ ﺍﺯ ﺭﺗﺒﮥ ﻣﺎﺩﻭﻥ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﺋﻰ ‪.‬‬ ‫ً‬

‫ﻋﺎﻟﻢ ﺟﻤﺎﺩ ﻭ ﺩﺭ ﺭﺗﺒﮥ ﺣﻴﻮﺍﻥ ﺍﮐﺒﺮ ﺍﺯ‬ ‫ﺍﻳﻦ ﺷﺄﻥ ﻗﻮﻳﻢ ﺭﺍ ﺩﺭ ﻋﺎﻟﻢ ﻧﺒﺎﺕ ﺍﻋﻈﻢ ﺍﺯ َ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﻳﻦ ﺍﻣﺮ ﻋﻈﻴﻢ ﺭﺍ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﺩﺭ‬ ‫ﺭﺗﺒﮥ ﻧﺒﺎﺕ ﻣﻼﺣﻈﻪ ﮐﻨﻰ ﺗﺎ ﺁﻧﮑﻪ ﺩﺭ َ‬

‫ﻣﻨﺘﻬﺎﻯ ﺍﺗﻘﺎﻥ ﻣﺸﻬﻮﺩ ﺑﻴﻨﻰ ﭼﻪ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺭﺗﺒﻪ ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ ﻭ ﺗﺒﺎﺩﻝ ﻣﺤﺼﻮﺭ ﺩﺭ ﺟﺴﻢ‬

‫ﺟﺴﻤﺎﻧﻴﺎﺕ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﺩﺭ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﻭ ﺷﺆﻭﻥ ﻇﺎﻫﺮﻯ ﻭ ﻣﻌﻨﻮﻯ ﺍﺯ ﻋﻘﻮﻝ ﻭ ﺍﻓﮑﺎﺭ ﻭ‬ ‫ﻭ‬ ‫ّ‬ ‫ﺁﺭﺍء ﻭ ﺍﻃﻮﺍﺭ ﻭ ﺁﺩﺍﺏ ﻭ ﺁﺛﺎﺭ ﻭ ﺍﺩﺭﺍﮐﺎﺕ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻭ ﺳﺎﺋﺮ ﺍﺣﻮﺍﻝ ﺍﻧﺴﺎﻧﻰ ‪ ،‬ﺍﻳﻦ‬

‫ﺭﻭﺍﺑﻂ ﻣﺘﻴﻨﻪ ﺭﺍ ﺩﺭ ﻣﻨﺘﻬﺎﻯ ﻣﺤﮑﻤﻰ ﺍﺩﺍﺭﮎ ﻧﻤﺎﺋﻰ ﻭ ﺁﻧﭽﻪ ﺍﻳﻦ ﺭﻭﺍﺑﻂ ﻣﺘﺎﻧﺖ ﻭ ﺍﺯﺩﻳﺎﺩ‬

‫ﺗﺮﻗﻰ ﻭ ﺳﻌﺎﺩﺕ ﻗﺪﻡ ﭘﻴﺸﺘﺮ ﻧﻬﺪ ﺑﻠﮑﻪ ﻓﻼﺡ ﻭ ﻧﺠﺎﺡ ﺑﺠﻬﺖ‬ ‫ﺟﻤﻌﻴﺖ‬ ‫ﺑﻴﺸﺘﺮ ﻳﺎﺑﺪ‬ ‫ﺑﺸﺮﻳﻪ ﺩﺭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻧﺴﺎﻧﻴﺖ ﺑﺪﻭﻥ ﺍﻳﻦ ﺷﺆﻭﻥ ﻋﻈﻴﻤﻪ ﻣﺤﺎﻝ ﺍﺳﺖ " ‪.‬‬ ‫ﻫﻴﺌﺖ ﺟﺎﻣﻌﮥ‬ ‫ّ‬ ‫) ﺹ ‪ ١٣٠ - ١‬ﺝ ‪ ٥‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫‪ " - ٦‬ﺑﻬﺎﺋﻴﺎﻥ ﺟﺎﻥ ﻓﺪﺍﻯ ﺟﻬﺎﻧﻴﺎﻥ ﻧﻤﺎﻳﻨﺪ ﻭ ﭘﺮﺳﺘﺶ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﮐﻨﻨﺪ‬

‫) ﺹ ‪ ٢٩٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٧‬ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺩﺭ ﻳﻮﻡ ﻣﺼﺎﺋﺐ ﻏﻤﺨﻮﺍﺭ ﻳﮑﺪﻳﮕﺮ ﮔﺮﺩﻧﺪ ﻭ ﺩﺭ ﺧﻼﺹ ﺩﻭﺳﺘﺎﻥ ﻋﻘﺪ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺩﺭ‬ ‫ﻣﺸﻮﺭﺕ ﮐﻨﻨﺪ ﻭ ﺑﻘﺪﺭ ﺍﻣﮑﺎﻥ ﺳﺒﺐ ﺁﺳﺎﻳﺶ ﺟﺎﻥ ﻭ ﻭﺟﺪﺍﻥ ﻫﻤﺪﻳﮕﺮ ﮔﺮﺩﻧﺪ ّ‬

‫ﺟﻤﻴﻊ ﺣﻘﻮﻕ ﻣﺸﺘﺮﮐﻨﺪ ﻭ ﻓﻰ‬ ‫ﺹ ‪١٢٠‬‬

‫ﮐﻞ ﺯﻳﺎﻥ ﮐﺮﺩﻩ ﺍﻧﺪ ﻫﺮ ﻳﮏ ﺳﻮﺩ ﻧﻤﺎﻳﺪ‬ ‫ﻧﻔﺲ ﺩﺍﺭﻧﺪ ﻫﺮ ﻳﮏ ﺯﻳﺎﻥ ﻧﻤﺎﻳﺪ ّ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﺣﮑﻢ ﻳﮏ ْ‬ ‫ِ‬ ‫ﻭﺣﺪﺕ ﺣﺎﻝ ‪ ،‬ﻣﺴﺘﺤﮑﻢ " ‪٠‬‬ ‫ﺍﺳﺎﺱ‬ ‫ﮐﻞ ﺳﻮﺩ ﻧﻤﺎﻳﻨﺪ ﺯﻳﺮﺍ ﺭﻭﺍﺑﻂ ﻣﺤﮑﻢ ﺍﺳﺖ ﻭ‬ ‫ّ‬ ‫ِ‬ ‫ﺍﻭﻝ ﻳﺎ ‪ ١٥٥‬ﻁ ﺁﺧﺮ (‬ ‫) ﺹ ‪ ١٦٢‬ﺝ ‪ ٩‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ّ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻘﺪﻡ ﻣﺼﺎﻟﺢ‬ ‫ﻣﺒﺮﺍﺕ ﻭ ﺗﺮﻭﻳﺞ ﻣﻨﺎﻓﻊ‬ ‫ﻋﻤﻮﻣﻴﻪ ﻭ ﺗ ّ‬ ‫ّ‬ ‫‪ " - ١‬ﺑﺎﻳﺪ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺩﺭ ﺧﻴﺮﺍﺕ ﻭ ّ‬

‫ﻣﺸﺎﺭ ﺑﺎﻟﺒﻨﺎﻥ‬ ‫ﮐﻞ ﻳﺎﺑﻨﺪ ﻭ‬ ‫ﺟﻤﻬﻮﺭ ﺍﺯ ﺟﻤﻴﻊ ﻃﻮﺍﺋﻒ ِﻣﻦ ﺩﻭﻥ ﺗﺮﺟﻴﺢ ﻭ ﺍﺳﺘﺜﻨﺎء ﺳﺒﻘﺖ ﺍﺯ ّ‬ ‫ٌ‬

‫ﺍﺩﺑﻴﻪ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﻭﺟﻪ ﺍﻃﻔﺎﻝ ﻭ ﺟﻮﺍﻧﺎﻥ ﻏﻴﺮ‬ ‫ﮔﺮﺩﻧﺪ ‪ .‬ﺍﺑﻮﺍﺏ ﻣﺪﺍﺭﺱ ﻭ ﻣﻌﺎﻫﺪ‬ ‫ﻋﻠﻤﻴﻪ ﻭ ّ‬ ‫ّ‬

‫ﺧﻴﺮﻳﮥ ﻣﺤﻔﻞ ﺧﻮﻳﺶ‬ ‫ﻣﺠﺎﻧﴼ ﺑﺎﺯ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺻﻨﺪﻭﻕ‬ ‫ّ‬ ‫ﺑﻬﺎﺋﻰ ﮐﻪ ﻣﺤﺘﺎﺝ ﻭ ﻓﻘﻴﺮﻧﺪ ّ‬ ‫ﻧﺤﻞ ﻭ ﻣﻠﻞ ﺍﻋﺎﻧﻪ ﻭ ﻣﺴﺎﻋﺪﻩ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺩﺭ‬ ‫ﻓﺮﻕ ﻭ ِ َ‬ ‫ﺑﻤﻨﮑﻮﺑﻴﻦ ﻭ ﻣﺤﺘﺎﺟﻴﻦ ﺍﺯ ﺗﻤﺎﻡ ِ َ‬

‫ﺍﻳﺎﻡ ﺗﺄﺳﻴﺲ ﻧﻤﺎﻳﻨﺪ‬ ‫ﻣﻠﮑﻴﻪ‬ ‫ﻣﺸﺮﻭﻋﺎﺕ‬ ‫ﻣﺪﻧﻴﻪ ﮐﻪ ﻫﻤﻮﻃﻨﺎﻥ ﺧﻮﻳﺶ ﺩﺭ ﺁﻥ ﺍﻗﻠﻴﻢ ﺑﻤﺮﻭﺭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻋﻠﻰ ﻗﺪﺭ ﻣﻌﻠﻮﻡ ﻣﺸﺎﺭﮐﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻤﻌﺎﺿﺪﺕ ﻭ ﻣﺴﺎﻋﺪﮤ ﻣﺎﻟﻰ ﻭﺍﺩﺑﻰ ﻫﺮ ﺩﻭ ﻗﻴﺎﻡ ﮐﻨﻨﺪ" ‪.‬‬ ‫) ﺹ ‪ ١١٧‬ﺝ ‪ ٢‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺳﺎﻟﻬﺎﻯ ‪( ١٩٢٧ - ٣٩‬‬

‫‪ " - ٢‬ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ ﻋﻨﺎﺻﺮ ﻣﺨﺘﻠﻔﻪ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﺮ ﺟﻠﻮﻩ ﻭ ﺭﻭﻧﻖ ﻭ ﺍﺳﺘﺤﮑﺎﻡ ﻭ ﻣﺘﺎﻧﺖ‬

‫ﺍﻣﺮﻳﻪ ﻳﻮﻣﴼ ﻓﻴﻮﻣﴼ ﺑﻴﻔﺰﺍﻳﺪ " ‪٠‬‬ ‫ﻣﺆﺳﺴﺎﺕ ّ‬ ‫ّ‬

‫) ﺹ ‪ ٢٩٠‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ (‬

‫‪ " - ٣‬ﺭﺍﺟﻊ ﺑﺤﺪﻭﺙ ﺯﻟﺰﻟﮥ ﺷﺪﻳﺪﻯ ﮐﻪ ﺩﺭ ﮔﺮﮔﺎﻥ ﻭﺍﻗﻊ ﻓﺮﻣﻮﺩﻧﺪ ﺑﻨﻮﻳﺲ ﺩﺭ ﺍﻳﻦ ﻣﻮﺍﺭﺩ‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﺍﺷﺘﺮﺍﮎ ﻳﺎﺭﺍﻥ ﺭﺳﻤﴼ ﺑﻮﺍﺳﻄﮥ ﻣﺤﺎﻓﻞ‬ ‫ّ‬ ‫ﺹ ‪١٢١‬‬

‫ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﻣﺤﻔﻞ ﻣﺮﮐﺰﻯ ﺩﺭ ﺁﻥ ﺳﺎﻣﺎﻥ ﺟﻬﺖ ﺍﻋﺎﻧﮥ ﻣﻨﮑﻮﺑﻴﻦ ﻭ ﻣﺤﺘﺎﺟﻴﻦ ﻣﺤﺒﻮﺏ ﻭ‬ ‫ﻣﻘﺒﻮﻝ‬

‫‪ .‬ﻣﺨﺎﺑﺮﮤ ﺭﺳﻤﻰ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﺭﺳﻤﴼ ﻗﺒﻮﻝ ﻧﻨﻤﺎﻳﻨﺪ ﺑﻬﺮ‬

‫ﻓﻌﻼ ﻭ‬ ‫ﻣﻘﺪﺱ ﺭﺍ‬ ‫ﻭﺳﻴﻠﻪ ﺍﻯ ﮐﻪ ﻣﻤﮑﻦ ﻭ ﻣﻘﺒﻮﻝ ﺍﺳﺖ ﺍﻗﺪﺍﻡ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ً‬ ‫ﻋﻤﻮﻣﻴﺖ ﺁﺋﻴﻦ ّ‬ ‫ّ‬ ‫ﻋﻤﻼ ﺛﺎﺑﺖ ﻭ ﻣﺒﺮﻫﻦ ﻧﻤﺎﻳﻨﺪ "‬ ‫ً‬

‫) ﺹ ‪ ٢٦٤‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺍﺩﺑﻴﻪ ﺍﺳﺖ ﻫﺮ ﺍﻧﺠﻤﻨﻰ ﮐﻪ‬ ‫ﺧﻴﺮﻳﮥ‬ ‫‪ " - ٤‬ﻫﻤﭽﻨﻴﻦ ﻣﺸﺎﺭﮐﺖ ﻳﺎﺭﺍﻥ ﺑﺎ ﺍﻧﺠﻤﻨﻬﺎﻯ‬ ‫ﻋﻠﻤﻴﮥ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺣﺒﺎﻯ‬ ‫ﻣﻘﺼﺪﺵ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺗﺮﻭﻳﺞ ﻣﻨﺎﻓﻊ‬ ‫ﻋﻤﻮﻣﻴﻪ ﻭ ﻣﺼﺎﻟﺢ َ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ‪ ،‬ﺑﺎﻳﺪ ّ‬ ‫ّ‬

‫ﻗﻮﺕ ﻭ ﺍﺳﺘﻄﺎﻋﺖ ﻣﺴﺎﻋﺪﻩ ﻭ ﺗﺄﻳﻴﺪ ﺁﻧﺮﺍ‬ ‫ﺍﻟﻬﻰ ﺑﺤﮑﻤﺖ ﻭ ﺍﻋﺘﺪﺍﻝ ﭘﺲ ﺍﺯ ﻣﺸﻮﺭﺕ ﮐﺎﻣﻞ ﺑﻘﺪﺭ ّ‬

‫ﻓﻌﻼ ﻭ ﻗﻠﺒﴼ ﻭ ﻟﺴﺎﻧﴼ ﺍﺯ‬ ‫ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻘﺪﺭ ُﻭﺳﻊ ﻭ ﺍﻣﮑﺎﻥ ﻣﺸﺎﺭﮐﺖ ﻧﻤﺎﻳﻨﺪ ﻭﻟﻰ ﺑﺎﻳﺪ‬ ‫ً‬

‫ﺳﻴﺎﺳﻴﻪ ﺍﻣﺘﻨﺎﻉ ﻧﻤﺎﻳﻨﺪ ((‪.‬‬ ‫ﺍﺩﻧﻰ ﻣﺪﺍﺧﻠﻪ ﺍﻯ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ّ‬ ‫ٰ‬

‫) ﺹ ‪ ٣١٥‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺳﺎﻟﻬﺎﻯ ‪( ١٩٢٢ - ٢٦‬‬ ‫***‬

‫ﺹ ‪١٢٢‬‬

‫ﺗﻘﻮﻯ ﻭ ﺗﻘﺪﻳﺲ "‬ ‫"‬ ‫ٰ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﺗﺨﺬﻭﺍ‬ ‫ﻧﺒﺬﻭﺍ ْ ْ‬ ‫‪ ِ "-١‬‬ ‫ﭐﻟﻐﻮﻯ َﻭ ّ َ ُ ْ‬ ‫ﭐﻟﺬﻳﻦ َ َ ُ ْ‬ ‫ﺍﻥ ّ ِ ْ َ‬ ‫ﭐﻟﺒﻐﻰ َﻭ ْ َ َ ٰ‬ ‫َ َ‬ ‫ﻣﻦ ِ َ َ ِ‬ ‫ﻳﺬﮐﺮﻫﻢ‬ ‫ﺧﻴﺮﺓ ْ َ ْ ِ‬ ‫ﻟﺪﻯ ْ َ ‪‬‬ ‫ﭐﻟﺨﻠﻖ َ َ‬ ‫ﭐﻟﺘﻘﻮﻯ ُ ْ َ ‪َ ‬‬ ‫ﺍﻭﻟ‪‬ﮏ ِ ْ‬ ‫ﭐﻟﺤﻖ َ ْ ُ ُ ُ ُ‬ ‫َّْ ٰ‬

‫ﭐﻟﻤﻘﺎﻡ ‪ِ ‬‬ ‫ﺑﭑﺳﻢ‬ ‫ﺍﻫﻞ َ َ‬ ‫ﭐﻻﻋﻠﻰ َﻭ َ ْ ُ‬ ‫َْ َ ُ‬ ‫ﭐﻟﺬﻱ َ َ‬ ‫ﮐﺎﻥ ِ ْ ِ‬ ‫ﻫﺬﺍ ْ َ َ ِ‬ ‫ﭐﻟﻤﻼ ْ َ ْ َ ٰ‬ ‫ﻣﺮﻓﻮﻋﴼ " ‪( k٧١ ) .‬‬ ‫ﭐ‪َ ْ ْ ْ َ ِ‬‬ ‫ﺑﺘﻘﻮﻯ ﭐ‪ِ ّ ِ‬‬ ‫ﮐﺎﻥ‬ ‫ﭐﻟﺬﻯ َ َ‬ ‫‪ّ ِ "-٢‬‬ ‫ﺍﻭﻟﻴﺎ‪‬ﻧﺎ ِ َ ْ َ‬ ‫ﻭﺻﻴﻨﺎ َ ْ ِ َ َ‬ ‫ﺍﻧﺎ َ ‪َ ْ ‬‬

‫ﺟﻨﻮﺩ ْ َ ْ ِ‬ ‫ﻗﺎ‪‬ﺪ ُ ْ ِ‬ ‫ﭐﻻﻋﻤﺎﻝ َﻭ ْ َ ْ َ ِ‬ ‫ﻣﻄﻠﻊ ْ َ ْ َ ِ‬ ‫ﺍﻟﻌﺪﻝ ِﻓﻲ‬ ‫ﺍﻧﻪ َ ‪َ ‬‬ ‫َ ْ َ​َ‬ ‫ﭐﻻﺧﻼﻕ ِ ّ ُ‬

‫ﺩﺧﻞ ِﻓﻲ ِ ‪‬‬ ‫َ ِ َِْ‬ ‫ﻇﻞ َ َ ِ ِ‬ ‫ﺭﺍﻳﺘﻪ‬ ‫ﻟﻤﻦ َ َ َ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﻣﺪﻳﻨﺔ ْ َ َ‬ ‫ﭐﻟﺒﻬﺎء ‪ٰ َ ُ .‬‬ ‫ﺍﺻﺤﺎﺏ ّ ِ ْ َ ِ‬ ‫ﭐﻟﺴﻔﻴﻨﺔ‬ ‫ﭐﻟﻨﻮﺭﺍ‪َ ‬ﻭ َ َ ّ َ‬ ‫ﻣﻦ َ ْ َ ِ‬ ‫ﺍﻧﻪ ِ ْ‬ ‫ﺗﻤﺴﮏ ِ ِﺑﻪ ِ ‪ُ ‬‬ ‫‪َْ‬‬

‫ﺍﻟﺤﻤﺮﺍ‪ِ  ‬‬ ‫ﭐﻻﺳﻤﺎ‪" ‬‬ ‫ﭐﻟﺘﻲ ُ ِ َ‬ ‫ﻗﻴﻮﻡ ْ َ ْ َ‬ ‫ﻧﺰﻝ ِ ْ ُ َ‬ ‫َْ َ ْ َ‬ ‫ﺫﮐﺮﻫﺎ ِﻓﻲ َ ّ ْ ِ‬

‫ﺍﺑﻬﻰ (‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺍﺷﺮﺍﻗﺎﺕ ‪ -‬ﺹ ‪ ٦٩‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﻯ‬ ‫ٰ‬

‫ﻳﺮﺩﻭﻥ َ ِ‬ ‫ﻋﻨﻪ‬ ‫ﭐﻟﺬﻫﺐ َ ُ ‪َ ‬‬ ‫ﻟﻮ َ ُ َ‬ ‫ﻣﻦ ّ َ ِ‬ ‫ﻋﺒﺎﺩ َ ْ‬ ‫‪ْ ُ "-٣‬‬ ‫ﻳﻤﺮﻭﻥ َ ْ ُ‬ ‫ﻭﺍﺩﻳﴼ ِ َ‬ ‫ﻫﻢ ِ َ‬

‫ﻳﻠﺘﻔﺘﻮﻥ ِ َ ْ ِ‬ ‫ﺍﻧﻬﻢ‬ ‫ﭐﻟﺴﺤﺎﺏ َ َ‬ ‫َ َِ‬ ‫ﺍﻟﻴﻪ َ َﺍﺑﺪﴽ َ َ‬ ‫ﻭﻻ َ ْ َ ِ ُ ْ َ‬ ‫ﮐﻤﺮ ّ ِ‬ ‫ﺍﻻ ِ ‪ْ ُ ‬‬

‫ﻋﺮﻑ‬ ‫ﻣﻨﻲ َ َ ِ َ ّ‬ ‫ِ ‪‬‬ ‫ﭐﻻﻋﻠﻰ َ ْ َ‬ ‫ﻟﻴﺠﺪﻥ ِ ْ‬ ‫ﻗﻤﻴﺼﻬﻢ ْ َ‬ ‫ﻣﻦ َ ِ ْ ِ ِ ِ‬ ‫ﭐﻟﻤﻼٔ ْ َ ْ َ ٰ‬

‫ﻣﻦ ِ ْ ِ ِ‬ ‫ﻋﻠﻢ‬ ‫ﭐﻟﺘﻘﺪﻳﺲ َﻭ َ ْ َ ُ‬ ‫ﺑﺬﻟﮏ َ ّ َ‬ ‫ﻳﺸﻬﺪ ِ َ ِ َ‬ ‫ْ‪ِ ِ ْ‬‬ ‫ﺭﺑﮏ َﻭ َ ْ‬ ‫ﻋﻨﺪﻩ ِ ْ ُ‬

‫ﺫﻭﺍﺕ ْ َ َ ِ‬ ‫ﺑﺎﺣﺴﻦ‬ ‫ﻟﻮ َ ْ َ‬ ‫ﭐﻟﺠﻤﺎﻝ ِ َ ْ َ ِ‬ ‫ْ ِ َ ِ‬ ‫ﻳﺮﺩﻥ َ َ ْ ِ ْ‬ ‫ﭐﻟﮑﺘﺎﺏ ‪َ .‬ﻭ َ ْ‬ ‫ﻋﻠﻴﻬﻢ َ َ ُ‬

‫ﺍﻭﻟ‪‬ﮏ‬ ‫‪ِ َ ‬‬ ‫ﻻ ََْ ‪‬‬ ‫ﺑﭑﻟﻬﻮﻯ ُ ْ َ ‪َ ‬‬ ‫ﭐﻟﻄﺮﺍﺯ َ‬ ‫ﺍﻟﻴﻬﻦ َ ْ َ ُ ُ ْ‬ ‫ﺗﺮﺗﺪ ِ َ ْ ُ ّ‬ ‫ﺍﺑﺼﺎﺭﻫﻢ ْ َ َ ٰ‬ ‫ﻣﻦ‬ ‫ﭐﻟﺘﻘﻮﻯ َ َ ِ َ‬ ‫ﭐﻟﻘﺪﻡ ِ ْ‬ ‫ﮐﺬﻟﮏ ُ َ ‪ْ ُ ُ ‬‬ ‫ُِ ُْ‬ ‫ﻳﻌﻠﻤﮑﻢ َ َ ُ‬ ‫ﺧﻠﻘﻮﺍ ِ َ‬ ‫ﻣﻦ ّ ْ َ ٰ‬ ‫ﻗﻠﻢ ْ ِ َ ِ‬

‫ﭐﻟﻮﻫﺎﺏ " ‪٠‬‬ ‫ﺭﺑﮑﻢ َ ِ ْ ِ‬ ‫َُ ْ‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ّ ِ‬ ‫ﻟﺪﻥ َ ‪ُ ُ ‬‬

‫ﺍﻟﻤﻘﺮﺑﻴﻦ (‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺳﺤﺎﺏ ‪ -‬ﺹ ‪ ١٥٣‬ﮐﺘﺎﺏ ﻣﺒﻴﻦ ّ‬ ‫ّ‬ ‫ﭐﻟﻤﻈﻠﻮﻡ َﻭ‬ ‫‪ " - ٤‬ﻳﺎ ﺍﻫﻞ ﺑﻬﺎء ﺑﺘﻘﻮﻯ‬ ‫ﺗﻤﺴﮏ ﻧﻤﺎﺋﻴﺪ َ َ‬ ‫ّ‬ ‫ﺣﮑﻢ ِ ِﺑﻪ ْ َ ْ ُ ُ‬ ‫ﻫﺬﺍ َﻣﺎ َ َ َ‬

‫ﭐﻟﻤﺨﺘﺎﺭ " ‪٠‬‬ ‫ﺍﺧﺘﺎﺭﻩ ْ ُ ْ َ ُ‬ ‫ْ َ َُ‬

‫) ﺹ ‪ ٨٧‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬ ‫ﺹ ‪١٢٣‬‬

‫ﺗﻘﻮﻯ ﺳﺮﺩﺍﺭ ﺍﻋﻈﻢ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﻧﺼﺮﺕ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﺟﻨﻮﺩﻯ ﮐﻪ‬ ‫‪ " - ٥‬ﺑﺮﺍﺳﺘﻰ ﻣﻴﮕﻮﻳﻢ‬ ‫ٰ‬

‫ﻣﺮﺿﻴﻪ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ " ‪.‬‬ ‫ﻃﻴﺒﮥ ﻃﺎﻫﺮﮤ‬ ‫ّ‬ ‫ﻻﻳﻖ ﺍﻳﻦ ﺳﺮﺩﺍﺭ ﺍﺳﺖ ﺍﺧﻼﻕ ﻭ ﺍﻋﻤﺎﻝ ّ‬

‫) ﮐﺘﺎﺏ ﻋﻬﺪﻯ (‬

‫ﺍﺣﺪﻳﻪ ﺻﻌﻮﺩ‬ ‫ﻋﺰ‬ ‫ﻃﻴﺒﻪ ﻭ ﺍﻋﻤﺎﻝ ﻃﺎﻫﺮﮤ ّ‬ ‫ّ‬ ‫‪ " - ٦‬ﺍﻯ ﭘﺴﺮﺍﻥ ﺁﺩﻡ ﮐﻠﻤﮥ ّ‬ ‫ﻣﻘﺪﺳﻪ ﺑﺴﻤﺎء ّ‬

‫ﻋﺰ‬ ‫ﻧﻤﺎﻳﺪ ‪ .‬ﺟﻬﺪ ﮐﻨﻴﺪ ﺗﺎ ﺍﻋﻤﺎﻝ ﺍﺯ ﻏﺒﺎﺭ ﺭﻳﺎ ﻭ ﮐﺪﻭﺭﺕ ﻧﻔﺲ‬ ‫ﻫﻮﻯ ﭘﺎﮎ ﺷﻮﺩ ﻭ ﺑﺴﺎﺣﺖ ّ‬ ‫ٰ‬ ‫ﺻﺮﺍﻓﺎﻥ ﻭﺟﻮﺩ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺣﻀﻮﺭ ﻣﻌﺒﻮﺩ ﺟﺰ ﺗﻘﻮﺍﻯ ﺧﺎﻟﺺ‬ ‫ﻗﺒﻮﻝ ﺩﺭﺁﻳﺪ ﭼﻪ ﮐﻪ ﻋﻨﻘﺮﻳﺐ ّ‬

‫ﻧﭙﺬﻳﺮﻧﺪ ﻭ ﻏﻴﺮ ﻋﻤﻞ ﭘﺎﮎ ﻗﺒﻮﻝ ﻧﻨﻤﺎﻳﻨﺪ ‪ .‬ﺍﻳﻨﺴﺖ ﺁﻓﺘﺎﺏ ﺣﮑﻤﺖ ﻭ ﻣﻌﺎﻧﻰ ﮐﻪ ﺍﺯ ﺍﻓﻖ ﻓﻢ‬ ‫ﻟﻠﻤﻘﺒﻠﻴﻦ "‬ ‫ﻣﺸﻴﺖ ّ‬ ‫ّ‬ ‫ﻃﻮﺑﻰ ِ ْ ُ ْ ِ ِ ْ َ‬ ‫ﺭﺑﺎﻧﻰ ﺍﺷﺮﺍﻕ ﻓﺮﻣﻮﺩ ُ ْ ٰ‬

‫) ﻗﻄﻌﻪ ‪ ٦٩‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺑﻤﺎﻳﺮﺗﻔﻊ ِ ِﺑﻪ‬ ‫ﮐﻞ ﺭﺍ ﺑﺘﻘﻮﻯ ﺍ‪‬‬ ‫ﻋﮑﺎ ّ‬ ‫‪ " - ٧‬ﺑﮕﻮ ﻣﻈﻠﻮﻡ ّ‬ ‫ﻭﺻﻴﺖ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ِ َ َ ْ َ ُ‬ ‫ّ‬

‫ﻣﻘﺎﻡ ْ ِ ْ َ ِ‬ ‫ﻋﻠﺖ‬ ‫ﭐﻻﻧﺴﺎﻥ‬ ‫ﺷﺮﻳﻌﺔﺍ‪ ‬ﺣﻘﻴﻘﻰ ﺍﻣﻮﺭ ﻭ ﺍﻋﻤﺎﻟﻰ ﺍﺳﺖ ﮐﻪ ﺳﺒﺐ ﻭ ّ‬ ‫ُ‬ ‫َ َ ُ‬

‫ﺟﻼﻟﻪ ﺑﻪ ﺁﻥ‬ ‫ﺣﻖ َ ّ‬ ‫ﻇﻬﻮﺭﺍﺕ ﻣﻘﺎﻣﺎﺕ ﺍﻧﺴﺎﻧﻴﺴﺖ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﺮﻭﻓﻰ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ ّ‬ ‫ﺟﻞ َ ُ ُ‬

‫ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ ﻭ ﺁﻧﭽﻪ ﻣﺨﺎﻟﻒ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﺳﺖ ﺍﺯ ﻣﻨﮑﺮ ﻣﺤﺴﻮﺏ ﻭ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﺁﻥ ﻻﺯﻡ " ‪٠‬‬ ‫) ﺹ ‪ ٩٢‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺍﻧﺘﻢ‬ ‫ﻗﺎﺋﺪ َ َ ِ ِ‬ ‫‪ُ " - ٨‬ﻗ ْﻞ ِ ‪‬‬ ‫ﺍﻥ َ َ‬ ‫ﻟﻮ َ ْ ُ ْ‬ ‫ﺗﻘﻮﻯ ﭐ‪ْ َ ِ‬‬ ‫ﻋﺴﺎﮐﺮﻱ َ ْ َ‬

‫ﻃﻮﺑﻰ‬ ‫ﻣﻘﺪﺭ ﮔﺸﺘﻪ‬ ‫ﺗﺸﻌﺮﻭﻥ ‪ .‬ﻧﺼﺮﺕ ﻭ ﻇﻔﺮ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺑﻪ ﺟﻨﻮﺩ ﻣﺬﮐﻮﺭﻩ ّ‬ ‫َ ْ َُ َ‬ ‫ٰ‬ ‫ﻟﻠﻔﺎ‪‬ﺰﻳﻦ ‪ .‬ﺑﻪ ﺷﺄﻧﻰ ﺍﻳﻦ ﻓﻘﺮﻩ ﺩﺭ ﺍﻟﻮﺍﺡ ﺍﺯ ﻗﻠﻢ‬ ‫ﻃﻮﺑﻰ َ ْ َ ‪َ ْ ِ ‬‬ ‫َِْ ِ​ِْ َ‬ ‫ﻟﻠﻌﺎﻣﻠﻴﻦ َﻭ ُ ٰ‬

‫ﭐﻟﺤﻖ َﻭ َﻣﺎ‬ ‫ﺍﻋﻠﻰ ﻧﺎﺯﻝ ﺷﺪﻩ ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﺣﺼﺎﻯ ﺁﻥ ﺑﺰﺣﻤﺖ ﻣﻴﺎﻓﺘﺪ َ َ‬ ‫ﻫﻮ ْ َ ‪‬‬ ‫ﻫﺬﺍ ُ َ‬ ‫ﭐﻟﻀﻼﻝ " ‪٠‬‬ ‫ﺑﻌﺪﻩ ِ ّﺍﻻ ّ ُ‬ ‫َْ َ ُ‬ ‫) ﺹ ‪ ٢٨‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬ ‫ﺹ ‪١٢٤‬‬

‫ﺣﻖ ﺑﻪ ﺗﻘﻮﻯ ﺩﻳﻦ‬ ‫‪"-٩‬‬ ‫ﻭﺻﻴﺖ ﻣﻴﻨﻤﺎﺋﻴﻢ ّ‬ ‫ﮐﻞ ﺭﺍ ﺑﺘﻘﻮﻯ ﺍ‪ ‬ﭼﻪ ﮐﻪ ﻻﺯﺍﻝ ﺍﻭﻟﻴﺎﻯ ّ‬ ‫ّ‬

‫ﻣﻘﺪﻡ ﺍﺳﺖ ﺑﺮ ﺟﻤﻴﻊ ﺭﺍﻳﺎﺕ ﻭ ﺍﻋﻼﻡ‬ ‫ﺍ‪ ‬ﺭﺍ ﻧﺼﺮﺕ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ‪ .‬ﺍﻳﻦ ﺭﺍﻳﺖ ﻭ ﺍﻳﻦ َ َ‬ ‫ﻋﻠﻢ ّ‬ ‫ﻟﻠﻔﺎ‪‬ﺰﻳﻦ " ) ﺹ ‪ ٩٢‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬ ‫ﻃﻮﺑﻰ ِ ْ ِ‬ ‫ﻃﻮﺑﻰ ِ ‪َ ‬‬ ‫ُ ٰ‬ ‫ﻟﻠﻌﺎﺭﻓﻴﻦ ﻭ ُ َ ٰ‬

‫‪ " -١٠‬ﺩﻭﺳﺘﺎﻥ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺑﺘﻘﻮﻯ ﺍ‪ ‬ﻗﻠﻮﺏ ﺭﺍ ﺗﺴﺨﻴﺮ ﻧﻤﺎﻳﻨﺪ ﻭ ﺻﺪﻭﺭ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ‬ ‫ﻣﻘﺪﺱ ﺩﺍﺭﻧﺪ " ‪٠‬‬ ‫ﺳﺰﺍﻭﺍﺭ ﻧﻴﺴﺖ ّ‬

‫) ﺹ ‪ ٩٣‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺍﻭﻟﻴﻪ ﻧﺼﺮ ﺗﻘﻮﻯ ﺍ‪ ‬ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ‪ .‬ﺍﻭﺳﺖ ﺩﺭﻋﻰ ﮐﻪ ﻫﻴﮑﻞ‬ ‫‪ " - ١١‬ﺳﻼﺡ ﻓﺘﺢ ﻭ ﺳﺒﺐ ّ ّ‬

‫ﻣﻈﻔﺮ ﺑﻮﺩﻩ ﻭ ﺍﺯ‬ ‫ﺗﻘﻮﻯ‬ ‫ﺍﻣﺮ ﺭﺍ ﺣﻔﻆ ﻣﻴﮑﻨﺪ ﻭ ﺣﺰﺏ ﺍ‪ ‬ﺭﺍ ﻧﺼﺮﺕ ﻣﻴﻨﻤﺎﻳﺪ ﻻﺯﺍﻝ ﺭﺍﻳﺖ‬ ‫ّ‬ ‫ٰ‬

‫ﭐﻟﻘﻠﻮﺏ‬ ‫ﺍﻗﻮﻯ ﺟﻨﻮﺩ َ‬ ‫ﭐﻟﻤﻘﺮﺑﻮﻥ ُ ُ َ‬ ‫ﻓﺘﺢ ْ ُ ‪َ ُ ‬‬ ‫ﻣﺪﻥ ْ ُ ِ‬ ‫ﺑﻬﺎ َ َ َ‬ ‫ﻋﺎﻟﻢ ﻣﺤﺴﻮﺏ ِ َ‬ ‫ٰ‬ ‫ﺭﺏ ْ ُ ُ ْ ِ‬ ‫ِ​ِ ْ ِ‬ ‫ﭐﻟﺠﻨﻮﺩ " ‪٠‬‬ ‫ﺑﺎﺫﻥ ﭐ‪ َ ِ‬‬

‫) ﺹ ‪ ١٣٩‬ﻣﺠﻤﻮﻋﮥ ﺍﺷﺮﺍﻗﺎﺕ (‬

‫ﻣﺰﻳﻦ ﺷﻮﻧﺪ ﭼﻪ ﮐﻪ ﻧﻔﻮﺳﻰ ﮐﻪ‬ ‫‪ " - ١٢‬ﺍﻟﻴﻮﻡ ﺑﺮ ّ‬ ‫ﮐﻞ ﻻﺯﻣﺴﺖ ﮐﻪ ﺑﻪ ﺭﺩﺍﻯ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ّ‬

‫ﻣﻘﺮ ﺍﻃﻬﺮ ﻭ ﻻﻳﻖ ﻣﻨﻈﺮ ﺍﮐﺒﺮ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺘﻨﺪ " ‪٠‬‬ ‫ﻧﻔﺴﺎﻧﻴﻪ‬ ‫ﺑﻤﺸﺘﻬﻴﺎﺕ‬ ‫ﻣﺘﻮﺟﻬﻨﺪ ﻗﺎﺑﻞ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ٨٥‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺍﺗﻘﻮﺍ ﭐ‪َ َ‬ﻭ‬ ‫‪ " - ١٣‬ﺗﻘﻮﻯ ﭘﻴﺸﻪ ﮐﻦ ﻭ ﺑﺪﺑﺴﺘﺎﻥ ﻋﻠﻢ ﺍﻟﻬﻰ ﻭﺍﺭﺩ ﺷﻮ ِ ّ‬

‫ﻳﻌﻠﻤﮑﻢ ﭐ‪( * ) ُ‬‬ ‫َُ‪ُ ُ ُ‬‬

‫) ﺹ ‪ ٧٥‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ( * ) ‬ﺁﻳﮥ ‪ ٢٨٢‬ﺳﻮﺭﮤ ﺑﻘﺮﺓ (‬ ‫‪ " - ١٤‬ﺗﻘﻮﺍﻯ ﺧﺎﻟﺺ ﭘﻴﺸﻪ ﮐﻦ ﻭ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﺍ‪ ‬ﺍﻧﺪﻳﺸﻪ ﻣﻨﻤﺎ " ‪٠‬‬

‫) ﻟﻮﺡ ﺍﺣﻤﺪ ﺑﺰﺑﺎﻥ ﻓﺎﺭﺳﻰ ‪ -‬ﺹ ‪ ١١٤‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬ ‫ﺹ ‪١٢٥‬‬

‫‪ " - ١٥‬ﺳﻴﻒ‬ ‫ﺍﺣﺪ ﺍﺯ ﺳﻴﻒ ﺣﺪﻳﺪ ﺍﺳﺖ " ) ﺹ ‪ ٢١‬ﻣﺠﻤﻮﻋﮥﺍﺷﺮﺍﻗﺎﺕ (‬ ‫ﺗﻘﻮﻯ َ َ‬ ‫ٰ‬

‫ﺍﻟﺘﻘﻮﻯ " ‪٠‬‬ ‫ﺍﻟﺘﻘﺪﻳﺲ ‪ْ ْ ‬‬ ‫ﺍﻟﺘﻘﺪﻳ َ‬ ‫ﺣﺰﺏ ﭐ‪َ ْ ِ ْ ّ ‬‬ ‫‪َ " - ١٦‬ﻳﺎ ِ ْ َ‬ ‫ﺍﻟﺘﻘﻮﻯ ّ ْ َ ٰ‬ ‫ﺲ ّْ ٰ‬

‫) ﺹ ‪ ٥٢‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﺍﺯ ﺍﻋﻈﻢ ﺧﺼﺎﺋﺺ ﺍﻫﻞ ﺑﻬﺎﺳﺖ " ‪٠‬‬

‫) ﺹ ‪ ١٩١‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺍﺱ ﺍﺳﺎﺱ ﺩﻳﻦ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺍﻋﻈﻢ ﻭﺳﻴﻠﮥ ﻭﺻﻮﻝ ﺩﺭﺟﺎﺕ ﻋﺎﻟﻴﮥ‬ ‫‪ " - ٢‬ﻃﻬﺎﺭﺕ ﻭ ﺗﻘﺪﻳﺲ ﺍﺯ ّ‬

‫ﻏﻴﺮ ﻣﺘﻨﺎﻫﻰ ‪ ...‬ﺍﺻﻞ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﭘﺎﮐﻰ ﻭ ﻟﻄﺎﻓﺖ ﻭ ﻃﻬﺎﺭﺕ ﻗﻠﺐ ﺍﺳﺖ ﺍﺯ ﺟﻤﻴﻊ ﻣﺎ ﺳﻮﻯ‬

‫ﺍ‪ ‬ﻭ ﺍﺷﺘﻌﺎﻝ ﺑﻨﻔﺤﺎﺕ ﭐ‪٠ " ‬‬

‫) ﺹ ‪ ٤٠٦ - ٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻣﮑﻤﻞ ﺭﻓﺘﺎﺭ ﻭ ﺍﻃﻮﺍﺭ ﻳﺎﺭﺍﻥ ﺩﺭ ﺭﻭﺍﺑﻂ‬ ‫ﻣﺴﻠﻢ ﻭ ﻣﻴﺰﺍﻥ‬ ‫‪ " - ١‬ﻃﻬﺎﺭﺕ ﻭ ﺗﻘﺪﻳﺲ ﺑﺎﻳﺪ ﺍﺻﻞ ّ‬ ‫ّ‬

‫ﻋﺎﻟﻢ ﺧﺎﺭﺝ‬ ‫ﺍﺟﺘﻤﺎﻋﻰ ﺁﻧﺎﻥ ﺑﺎ ﺍﻋﻀﺎء ﺩﺍﺧﻞ ﺟﺎﻣﻌﻪ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺗﻤﺎﺱ ﻭ ﺍﺭﺗﺒﺎﻃﺸﺎﻥ ﺑﺎ َ‬ ‫ﺑﺎﺷﺪ " ‪٠‬‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٦٢‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬ ‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﻭ ﭘﺎﮐﻰ ﻭ ﻃﻬﺎﺭﺕ ﻭ‬ ‫‪ " - ٢‬ﺍﻳﻦ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﺑﺎ ﺷﺆﻭﻥ ﻭ ﻣﻘﺘﻀﻴﺎﺕ ﺁﻥ ﺍﺯ ّ‬

‫ﺍﺻﺎﻟﺖ ﻭ ﻧﺠﺎﺑﺖ ﻣﺴﺘﻠﺰﻡ ﺣﻔﻆ ﺍﻋﺘﺪﺍﻝ ﺩﺭ‬ ‫ﺹ ‪١٢٦‬‬

‫ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﻭ ﺍﺣﻮﺍﻝ ﺍﺯ ﻭﺿﻊ ﭘﻮﺷﺶ ﻭ ﻟﺒﺎﺱ ﻭ ﺍﺩﺍﻯ ﺍﻟﻔﺎﻅ ﻭ ﮐﻠﻤﺎﺕ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ‬ ‫ﺗﺎﻡ ﺩﺭ ﺍﺣﺘﺮﺍﺯ ﺍﺯ‬ ‫ﺗﻮﺟﻪ ﻭ ﻣﺮﺍﻗﺒﺖ ّ‬ ‫ﻣﻠﮑﺎﺕ ﻭ ﻗﺮﺍﺋﺢ ﻫﻨﺮﻯ ﻭ ﺍﺩﺑﻰ ﺍﺳﺖ ‪ .‬ﻫﻤﭽﻨﻴﻦ ّ‬

‫ﻧﻔﺴﺎﻧﻴﻪ ﻭ ﺗﺮﮎ ﺍﻫﻮﺍء ﻭ ﺗﻤﺎﻳﻼﺕ ﺳﺨﻴﻔﻪ ﻭ ﻋﺎﺩﺍﺕ ﻭ ﺗﻔﺮﻳﺤﺎﺕ ﺭﺫﻳﻠﻪ ﻣﻔﺮﻃﻪ‬ ‫ﻣﺸﺘﻬﻴﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺫﻟﺖ ﻣﺘﻨﺎﺯﻝ ﺳﺎﺯﺩ ﻭ ﻧﻴﺰ‬ ‫ﻋﺰﺕ ﺑﺤﻀﻴﺾ ّ‬ ‫ﺍﻳﺴﺖ ﮐﻪ ﺍﺯ ﻣﻘﺎﻡ ﺑﻠﻨﺪ ﺍﻧﺴﺎﻥ ﺑﮑﺎﻫﺪ ﻭ ﺍﺯ ﺍﻭﺝ ّ‬

‫ﺩﻧﻴﻪ‬ ‫ﻣﺴﺘﺪﻋﻰ ﺍﺟﺘﻨﺎﺏ ﺷﺪﻳﺪ ﺍﺯ ﺷﺮﺏ ﻣﺴﮑﺮﺍﺕ ﻭ ﺍﻓﻴﻮﻥ ﻭ ﺳﺎﻳﺮ ﺁﻻﻳﺸﻬﺎﻯ‬ ‫ﻣﻀﺮﻩ ﻭ ﺍﻋﺘﻴﺎﺩﺍﺕ ّ‬ ‫ّ‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﺷﻤﺮﺩﻩ ﺷﻮﺩ‬ ‫ﻧﺎﻻﻳﻘﻪ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﻫﺮ ﺍﻣﺮﻯ ﺭﺍ ﮐﻪ ﻣﻨﺎﻓﻰ ّ‬

‫ﺧﻮﺍﻩ ﺍﺯ ﺁﺛﺎﺭ ﻭ ﻣﻈﺎﻫﺮ ﻫﻨﺮ ﻭ ﺍﺩﺏ ﻭ ﻳﺎ ﭘﻴﺮﻭﻯ ﺍﺯ ﻃﺮﻓﺪﺍﺭﺍﻥ ﺧﻠﻊ ﺣﺠﺎﺏ ﻭ ﺣﺮﮐﺖ ﺑﻼ‬

‫ﺍﺳﺘﺘﺎﺭ ﺩﺭ ﻣﺮﺁﻯ ﻧﺎﺱ ﻭ ﻳﺎ ﺁﻣﻴﺰﺵ ﺑﺮ ﻃﺮﻳﻖ ﻣﺼﺎﺣﺒﺖ ﻭ ﻳﺎ ﺑﻴﻮﻓﺎﺋﻰ ﺩﺭ ﺭﻭﺍﺑﻂ ﺯﻧﺎﺷﻮﺋﻰ ﻭ‬

‫ﮐﻠﻰ ﻫﺮ ﻧﻮﻉ ﺍﺭﺗﺒﺎﻁ ﻏﻴﺮ ﻣﺸﺮﻭﻉ ﻭ ﻫﺮﮔﻮﻧﻪ ﻣﻌﺎﺷﺮﺕ ﻭ ﻣﺠﺎﻟﺴﺖ ﻣﻨﺎﻓﻰ ﺑﺎ ﺍﺣﮑﺎﻡ ﻭ‬ ‫ﺑﻄﻮﺭ ّ‬ ‫ﺳﻴﺌﻪ ﻭ ﺷﺆﻭﻥ‬ ‫ﺍﻟﻬﻴﻪ ﺭﺍ ﻣﺤﮑﻮﻡ ﻭ ﻣﻤﻨﻮﻉ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺑﻬﻴﭽﻮﺟﻪ ﺑﺎ ﺍﺻﻮﻝ ﻭ ﻣﻮﺍﺯﻳﻦ ّ‬ ‫ﺳﻨﻦ ّ‬

‫ﻣﻨﺤﻂ ﻭ ﺭﻭ ﺑﺰﻭﺍﻝ ﮐﻨﻮﻧﻰ ﻣﻮﺍﻓﻘﺖ ﻧﺪﺍﺷﺘﻪ ﺑﻠﮑﻪ ﺑﺎ ﺍﺭﺍﺋﮥ‬ ‫ﻣﺮﺿﻴﻪ ﻋﺼﺮ‬ ‫ﻭ ﺁﺩﺍﺏ ﻏﻴﺮ‬ ‫ّ‬ ‫ّ‬ ‫ِ‬ ‫ﻣﻀﺎﺭ ﻭ‬ ‫ﺑﻄﻼﻥ ﺍﻳﻦ ﺍﻓﮑﺎﺭ ﻭ ﺳﺨﺎﻓﺖ ﺍﻳﻦ ﺍﺫﮐﺎﺭ ﻭ‬ ‫ﻃﺮﻳﻖ ﻭ ﺍﻗﺎﻣﮥ ﺑﺮﻫﺎﻥ ﻭ ﺩﻟﻴﻞ‬ ‫ّ‬

‫ﻣﻌﻨﻮﻳﻪ‬ ‫ﻣﻘﺪﺳﺎﺕ‬ ‫ﻣﻔﺴﺪﺕ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻟﻮﺩﮔﻴﻬﺎ ﺭﺍ‬ ‫ً‬ ‫ﻋﻤﻼ ﻣﮑﺸﻮﻑ ﻭ ﻫﺘﮏ ﺍﺣﺘﺮﺍﻡ ﺍﺯ ﻧﻮﺍﻣﻴﺲ ﻭ ّ‬ ‫ّ‬

‫ﻣﺪﻟﻞ ﻣﻴﺴﺎﺯﺩ " ‪٠‬‬ ‫‪ ،‬ﻣﻨﺒﻌﺚ ﺍﺯ ﺗﺠﺎﻭﺯﺍﺕ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ‬ ‫ﻣﻀﻠﻪ ﺭﺍ ﺛﺎﺑﺖ ﻭ ّ‬ ‫ّ‬ ‫ﻣﺼﻮﺏ(‬ ‫) ﺹ ‪ ٦٣ - ٤‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ‬ ‫* ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ‪ :‬ﺑﺎﻋﻤﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﺭﺍﺋﻴﺪ ﻧﻪ ﺑﺎﻗﻮﺍﻝ ‪ّ -‬‬

‫ﻧﻬﻰ ﺍﺯ ﺳﻴﺌﺎﺕ ﺍﻫﻞ ﻏﺮﺏ ‪ -‬ﻧﻬﻰ ﺍﺯ ﺧﻴﺎﻧﺖ ‪ -‬ﻧﻬﻰ ﺍﺯ ﺯﻧﺎ ﻧﻬﻰ ﺍﺯ ﻟﻮﺍﻁ ‪ -‬ﻧﻬﻰ ﺍﺯ‬

‫ﻫﻮﻯ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﮐﺜﺮ ﻓﺼﻮﻝ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺩﺭﺑﺎﺭﮤ‬ ‫ﻧﻔﺲ ﻭ‬ ‫ﻣﺘﺎﺑﻌﺖ ْ‬ ‫ٰ‬

‫ِ‬ ‫ﺷﺆﻭﻥ ﻣﻮﺍﻓﻖ ﻭ ﻣﺨﺎﻟﻒ ﺗﻘﻮﻯ ﺍﺳﺖ ‪.‬‬ ‫ﺹ ‪١٢٧‬‬

‫ﺍﻟﻬﻰ "‬ ‫" ﺗﮑﺒﻴﺮ ﺍ‪‬‬ ‫ٰ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫) ‪( k ١٨‬‬

‫ﻳﻐﺴﻞ ِﻓﻲ ُ ‪‬‬ ‫ﺩﺍﻥ ِﺑﺎ‪ِ ّ  ِ‬‬ ‫ﻳﻮﻡ‬ ‫ﭐﻟﺪﻳﺎﻥ َ ْ‬ ‫َْ‬ ‫ﺍﻥ َ ْ ِ َ‬ ‫ﻟﻤﻦ َ َ‬ ‫ﮐﺘﺐ ِ َ ْ‬ ‫ﻗﺪ ُ ِ َ‬ ‫ﮐﻞ َ ْ ٍ‬ ‫َ َ ِْ‬ ‫ﻳﺬﮐﺮ‬ ‫ﻳﻘﻌﺪ ُ ْ ِ ً‬ ‫ﻭﺟﻬﻪ َﻭ َ ْ ُ َ‬ ‫ﻳﺪﻳﻪ ُ ‪‬‬ ‫ﺛﻢ َ ْ َ ُ‬ ‫ﻣﻘﺒﻼ ِ َﺍﻟﻰ ﭐ‪َ ِ‬ﻭ َ ْ ُ َ‬ ‫ﻓﺎﻃﺮ‬ ‫ﺍﺑﻬﻰ َ َ ِ َ‬ ‫ﺗﺴﻌﻴﻦ َ ّ ً‬ ‫ﺣﮑﻢ َ ِ ُ‬ ‫ﮐﺬﻟﮏ َ َ َ‬ ‫ﺧﻤﺴﴼﻭ ِ ْ ِ ْ َ‬ ‫َ ْ َ‬ ‫ﻣﺮﺓ َﺍ‪ٰ َ ْ َ ُ‬‬

‫ّ َ ِ‬ ‫ﭐﻻﺳﻤﺎ‪ِ َ َ َ ِ ‬‬ ‫ﺑﭑﻟﻌﻈﻤﺔ َﻭ‬ ‫ﻋﻠﻰ َ ْ َ ِ‬ ‫ﺍﻋﺮﺍﺵ ْ َ ْ َ‬ ‫ﭐﻟﺴﻤﺎ‪ِ ‬ﺍﺫ ْ َ َ ٰ‬ ‫ﭐﺳﺘﻮﻯ َ َ ٰ‬

‫ﭐﻻﻗﺘﺪﺍﺭ " ‪٠‬‬ ‫ِ ِْ َ ِ‬

‫ﻭ ﺩﺭ ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ "‬

‫‪ " - ٢‬ﺑﺎ ﻭﺿﻮﻯ ﺻﻠﻮﺓ ﺗﻼﻭﺕ ﺫﮐﺮ ﻧﻮﺩ ﻭ ﭘﻨﭻ ﻣﺮﺗﺒﻪ ﺍﺳﻢ ﺍﻋﻈﻢ ﺟﺎﺋﺰ ﺍﺳﺖ ﻳﺎ ﻧﻪ ؟ ﺟﻮﺍﺏ ‪:‬‬

‫ﺗﺠﺪﻳﺪ ﻭﺿﻮ ﻻﺯﻡ ﻧﻪ " ‪٠‬‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﮐﺒﺮ ﮔﻔﺘﻦ ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ُﻋﺮﻑ ﺍﻫﻞ ﺑﻬﺎ‬ ‫‪ " - ١‬ﻫﺮ ﭼﻨﺪ ﺩﺭ ﻟﻐﺖ ﺗﮑﺒﻴﺮ ﺑﻤﻌﻨﻰ َﺍ‪َ ْ َ ُ‬‬

‫ﺍﺑﻬﻰ ﺍﺳﺖ " ‪٠‬‬ ‫ﺗﺤﻴﺖ ﺍﺳﺖ ﻭ ّ‬ ‫ﺑﻤﻌﻨﻰ ّ‬ ‫ﺗﺤﻴﺖ ﺍﻫﻞ ﺑﻬﺎء َﺍ‪ٰ َ ْ َ ُ‬‬ ‫) ﺹ ‪ ١٤٠‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺗﺤﻴﺖ ﻭ ﺟﻮﺍﺑﺶ ﺑﻴﻦ ﺭﺟﺎﻝ ‪ -‬ﺍ‪‬‬ ‫‪ " - ٢‬ﺍﻳﻦ ﭼﻬﺎﺭ ﺗﺤﻴﺖ ) ﺍ‪ ‬ﺍﮐﺒﺮ ﻭ ﺍ‪ ‬ﺍﻋﻈﻢ ّ‬

‫ﺍﻋﻠﻰ ﺭﻭﺣﻰ ﻟﻪ ﺍﻟﻔﺪﺍء ﺍﺳﺖ‬ ‫ﺗﺤﻴﺖ ﻭ ﺟﻮﺍﺑﺶ ﺑﻴﻦ ﻧﺴﺎء ( ﺍﺯ ﺣﻀﺮﺕ‬ ‫ﺍﺑﻬﻰ ﻭ ﺍ‪ ‬ﺍﺟﻤﻞ ّ‬ ‫ٰ‬ ‫ٰ‬

‫ﻻﺣﺒﺎء ﺍﻟﻔﺪﺍء ﺍﺳﺖ ﻧﻪ ِ‬ ‫ﺩﻭﻥ ﺣﻀﺮﺗﺶ ﻭ ﺍﺟﺮﺍء ﻫﺮ‬ ‫ﻭ ﻣﻘﺼﺪ ﺍﺯ ﻫﺮ ﭼﻬﺎﺭ ﺟﻤﺎﻝ ِﻗﺪﻡ ﺭﻭﺣﻰ‬ ‫ّ‬ ‫ﻧﺺ ﻣﺎﻧﻊ ﺍﺯ‬ ‫ﭼﻬﺎﺭ ﺟﺎﺋﺰ ﻭ ‪‬‬ ‫ﺹ ‪١٢٨‬‬

‫ﺗﻠﻔﻆ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﻣﻮﺟﻮﺩ ﻧﻪ ‪ .‬ﭘﺲ ﺍﮔﺮ ﻧﻔﺴﻰ ﻫﺮ ﻳﮏ ﺭﺍ ﺗﻠﻔﻆ ﻧﻤﺎﻳﺪ ﺍﺯ ﺩﻳﻦ ﺍ‪‬‬ ‫ّ‬

‫ﺗﻌﺮﺽ ﻭ ﺗﺤﻘﻴﺮ ﺟﺎﺋﺰ ﻧﻪ ﻭ ﺍﻋﺘﺮﺍﺽ‬ ‫ﺫﻡ ﻭ ﻗﺪﺡ ﻧﺸﻮﺩ ﻭ ّ‬ ‫ﺧﺎﺭﺝ ﻧﮕﺮﺩﺩ ﻭ ﻣﻮﺭﺩ ﻟﻮﻡ ﻭ ﻃﻌﻦ ﻭ ّ‬

‫ﺍﻋﻠﻰ‬ ‫ﺗﺤﻴﺖ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﻭﺍﺭﺩ ﻭﻟﻰ ﺍﻟﻴﻮﻡ ﺑﺎﻧﮓ ﻣﻼء‬ ‫ﻧﺒﺎﻳﺪ ﻧﻤﻮﺩ ﭼﻪ ﮐﻪ ﻫﺮ ﭼﻬﺎﺭ ّ‬ ‫ٰ‬ ‫ﻣﻬﺘﺰ ‪ .‬ﻫﺮ ﭼﻨﺪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍ‪ ُ‬ﺍﻋﻈﻢ‬ ‫ﺍﺑﻬﻰ ﺍﺳﺖ ﻭ ﺭﻭﺡ ﺍﻳﻦ ﻋﺒﺪ ﺍﺯ ﺍﻳﻦ ﻧﺪﺍ‬ ‫ﺍ‪ُ‬‬ ‫ّ‬ ‫ٰ‬

‫ﻧﻴﺮﺍﻋﻈﻢ ﻭ ﻇﻬﻮﺭ‬ ‫ﻧﻴﺰ ﺟﻤﺎﻝ ِﻗﺪﻡ ﺭﻭﺣﻰ‬ ‫ﻻﺣﺒﺎﺋﻪ ﺍﻟﻔﺪﺍء ﺍﺳﺖ ﭼﻪ ﮐﻪ ﺍﻭﺳﺖ ﺍﺳﻢ ﺍﻋﻈﻢ ﻭ ّ‬ ‫ّ‬

‫ﺍﺣﺪﻳﺖ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻗﻠﺐ ﺍﻣﮑﺎﻥ‬ ‫ﺭﺑﻮﺑﻴﺖ ﺟﻤﺎﻝ‬ ‫ﺗﺤﻴﺖ ﺍ‪ ُ‬ﺍﺑﻬﻰ ﮐﻮﺱ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻋﻈﻢ ﻭﻟﻰ ﺍﻳﻦ ّ‬ ‫ﺗﺄﺛﻴﺮ ﻧﻤﺎﻳﺪ " ‪٠‬‬

‫) ﺹ ‪ ٧٤‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫‪ " - ٣‬ﺩﺭ ﺣﻴﻦ ﺗﻼﻭﺕ ﻣﻨﺎﺟﺎﺕ ﻭ ﺗﺮﺗﻴﻞ ﺁﻳﺎﺕ ﺑﺎﻳﺪ ﻣﺠﻠﺲ ﺩﺭ ﻧﻬﺎﻳﺖ ﺳﮑﻮﻥ ﻭ ﻗﺮﺍﺭ ﺑﺎﺷﺪ ﻭ‬

‫ﺗﮑﺒﻴﺮ ﺭﺍ ﺣﻴﻦ ﻭﺭﻭﺩ ﺩﺭ ﺍﺛﻨﺎء ﺗﺮﺗﻴﻞ ﺁﻳﺎﺕ ﺑﺎﻳﺪ ﺩﺭ ﻗﻠﺐ ﮔﻔﺖ " ‪٠‬‬ ‫) ﺹ ‪ ٧٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫*****‬

‫ﺹ ‪١٢٩‬‬

‫" ﺗﻼﻭﺕ ﺁﻳﺎﺕ ﻭ ﺍﻟﻮﺍﺡ "‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻥ ّ ِ‬ ‫ﺁﻳﺎﺕ ﭐ‪ِ ِ‬ﻓﻲ ‪‬‬ ‫ِ‬ ‫ﻟﻢ‬ ‫ﺍﺗﻠﻮﺍ‬ ‫" ُ ُ‬ ‫ﻣﺴﺎء ِ ‪‬‬ ‫ﭐﻟﺬﻱ َ ْ‬ ‫ﺻﺒﺎﺡ َﻭ َ َ‬ ‫ﮐﻞ َ َ ٍ‬

‫ِ​ِ‬ ‫ﻳﻮﻑ ِ َ ِ‬ ‫ﻋﻨﻬﺎ‬ ‫ﺑﻌﻬﺪ ﭐ‪َ ِ‬ﻭ‬ ‫ﻣﻴﺜﺎﻗﻪ َﻭ ّ‬ ‫ﭐﻟﺬﻱ َ ْ‬ ‫َْ ُ‬ ‫ﻟﻢ ُ ْ َ‬ ‫ﻳﺘﻞ َ ْ‬ ‫ﺮﺽ َ ْ َ‬ ‫ﺍﻋ َ َ‬

‫ﺍﺯﻝ ٓ ِ‬ ‫ﻋﻦ ﭐ‪ِ ‬ﻓﻰ َ َ ِ‬ ‫ﭐﺗﻘﻦ‬ ‫ﺍﻋﺮﺽ َ ِ‬ ‫ﭐﻻﺯﺍﻝ ّ ُ ‪‬‬ ‫ﺍﻧﻪ ِ ّ ْ‬ ‫ﭐﻟﻴﻮﻡ ِ ‪ُ ‬‬ ‫ﻣﻤﻦ َ ْ َ َ‬ ‫َْ َ‬ ‫ْ‬ ‫ﮐﺜﺮﺓ‬ ‫ﮐﻠﮑﻢ َ ْ َ ُ َ‬ ‫ﺍﺟﻤﻌﻮﻥ ‪ .‬ﻻ َ ُ ‪ْ ُ ‬‬ ‫ﻋﺒﺎﺩﻱ ُ ‪ْ ُ ‬‬ ‫ﺗﻐﺮﻧﮑﻢ َ َ ُ‬ ‫ﭐ‪َ َ‬ﻳﺎ ِ َ‬

‫ﭐﻟﻘﺮﺍ‪‬ﺔ َﻭ ْ َ ْ َ ِ‬ ‫ِ َ ‪ِ‬‬ ‫ﻳﻘﺮء‬ ‫ﭐﻟﻠﻴﻞ َﻭ ْ ‪ِ َ ‬‬ ‫ﭐﻻﻋﻤﺎﻝ ِﻓﻲ ّ ِ‬ ‫ﭐﻟﻨﻬﺎﺭ َ ْ‬ ‫ﻟﻮ َ ْ َ ُ‬ ‫ِ‬ ‫ﻣﻦ ٓ ِ‬ ‫ﺍﻥ‬ ‫ﺍﺣﺪ َ ً‬ ‫َ َ ٌ‬ ‫ﻣﻦ َ ْ‬ ‫ﭐﻟﺮﻳﺤﺎﻥ َ ْ ٌ‬ ‫ﻟﻪ ِ ْ‬ ‫ﻭﺡ َﻭ ‪‬‬ ‫ﭐﻻﻳﺎﺕ ِ ‪‬‬ ‫ﺧﻴﺮ َ ُ‬ ‫ﺁﻳﺔ ِ َ‬ ‫ﺑﭑﻟﺮ ِ‬

‫َ َِ‬ ‫ِ‬ ‫ﺁﻳﺎﺕ‬ ‫ﺍﺗﻠﻮﺍ‬ ‫ﺍﻟﻘﻴﻮﻡ ‪ُ ُ .‬‬ ‫ﺻﺤﻒ ﺍ‪ِ ِ ْ َ ُ ْ ِ‬‬ ‫َُْْ‬ ‫ﻳﺘﻠﻮﺍﺑﭑﻟﮑﺴﺎﻟﺔ ُ ُ َ‬ ‫ﭐﻟﻤﻬﻴﻤﻦ َ ‪ِ ‬‬

‫ﭐﻻﺣﺰﺍﻥ َﻻ‬ ‫ﻗﺪﺭ َ َ ُ ُ‬ ‫ﻋﻠﻰ َ ٍ‬ ‫ﭐﻟﮑﺴﺎﻟﺔ َﻭ َ ْ ُ‬ ‫ﮐﻢ َ َ ُ‬ ‫ﻻﺗﺄﺧﺬ ُ ُ‬ ‫ﭐ‪ٰ َ ِ‬‬

‫ﺑﻞ َﻣﺎ‬ ‫ﻳﺜﻘﻠﻬﺎ َ ْ‬ ‫َ ْ ِ ْ‬ ‫ﻳﮑﺴﻠﻬﺎ َﻭ ُ ْ ِ ُ َ‬ ‫ﭐﻻﺭﻭﺍﺡ َﻣﺎ ُ ْ ِ ُ َ‬ ‫ﺗﺤﻤﻠﻮﺍ َﻋﻠﻰ ْ َ ْ َ ِ‬ ‫ﺑﺎﺟﻨﺤﺔ ٓ ِ ِ‬ ‫ﻣﻄﻠﻊ َ ّ ِ‬ ‫ﻫﺬﺍ‬ ‫ﭐﻟﺒﻴﻨﺎﺕ َ َ‬ ‫ﻟﺘﻄﻴﺮ ِ َ ْ ِ َ َ‬ ‫ﻳﺨﻔﻬﺎ ِ َ ِ ْ َ‬ ‫ُ َّ‬ ‫ﺍﻟﻰ َ ْ َ ِ‬ ‫ﭐﻻﻳﺎﺕ َ ٰ‬ ‫ﺗﻌﻘﻠﻮﻥ " ) ‪(k ١٤٩‬‬ ‫ﺍﻧﺘﻢ َ ِ ُ ْ َ‬ ‫ﻟﻮ َ ْ ُ ْ‬ ‫ﺍﻗﺮﺏ ِﺍﻟﻰ ﺍ‪ْ َ ِ‬‬ ‫َ ُ ُ‬

‫ﻣﺤﺒﺔ ْ ِ‬ ‫ﺟﺬﺏ َ َ ّ ِ‬ ‫ﺍﻧﻪ‬ ‫ﭐﺳﻤﻲ ‪ٰ ‬‬ ‫ﺍﻥ ‪‬‬ ‫‪ ِ "-٢‬‬ ‫ﭐﻟﺮﺣﻤﻦ ِ ‪ُ ‬‬ ‫ﭐﻟﺬﻱ َ َ َ ُ‬ ‫ﺍﺧﺬﻩ َ ْ ُ‬

‫ﻋﻠﻰ ٍ‬ ‫ِ‬ ‫ﺍﻗﺪﻳﻦ "‬ ‫ﺍﻓ‪‬ﺪﺓ ّ‬ ‫ﺗﻨﺠﺬﺏ ِ ِﺑﻪ َ ْ ‪ُ َ ‬‬ ‫ﭐﻟﺮ ِ ِ َ‬ ‫ﺷﺄﻥ َ َ ِ ُ‬ ‫ََُْ‬ ‫ﻳﻘﺮء ﺁﻳﺎﺕ ﭐ‪ٰ َ َ ِ‬‬ ‫‪ ) ٠‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ‪(k ١٥٠‬‬

‫ﺑﺎﺣﺴﻦ ْ َ ْ َ ِ‬ ‫ِ‬ ‫ﭐﻻﻟﺤﺎﻥ‬ ‫ﻳﺘﻠﻮﻥ‬ ‫ﺁﻳﺎﺕ ‪ٰ ‬‬ ‫ﻭﭐﻟﺬﻳﻦ َ ْ ُ َ‬ ‫ﭐﻟﺮﺣﻤﻦ ِ َ ْ َ ِ‬ ‫‪َ ِ َ "-٣‬‬

‫ﻣﻠﮏ ّ ٰ َ ِ‬ ‫ﻣﻠﮑﻮﺕ ُ ِ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ‬ ‫ﺍﻭﻟﺌﮏ ُ ِ ُ ْ َ‬ ‫ُ َ َ‬ ‫ﻳﻌﺎﺩﻟﻪ َ َ ُ ْ ُ‬ ‫ﻣﻨﻬﺎ َﻣﺎ َﻻ ُ َ ِ ُ ُ‬ ‫ﻳﺪﺭﮐﻮﻥ ِ ْ َ‬ ‫ﻋﻮﺍﻟﻤﻰ ّ ِ‬ ‫ﻋﺮﻑ َ َ ِ ِ‬ ‫ﺮﻓﻬﺎ‬ ‫ﭐﻟﺘﻲ َﻻ َ ْ‬ ‫ﻳﺠﺪﻭﻥ َ ْ َ‬ ‫ﺑﻬﺎ َ ِ ُ َ‬ ‫ﻳﻌ ِ ُ َ‬ ‫ﭐﻻﺭﺿﻴﻦ َﻭ ِ َ‬ ‫َﻭ ْ َ َ ِ ْ َ‬ ‫ﻣﻦ ُ ْ ِ‬ ‫ﭐﻟﻤﻨﻈﺮ‬ ‫ﻣﻦ َ َ‬ ‫ﻫﺬﺍ ْ َ ْ َ ِ‬ ‫ﭐﻟﺒﺼﺮ ِ ْ‬ ‫ﭐﻟﻴﻮﻡ ِ ّﺍﻻ َ ْ‬ ‫ﺍﻭﺗﻰ َ ْ َ َ َ‬ ‫َْ َ‬ ‫ﭐﻟﻘﻠﻮﺏ ّ ِ َ َ ِ‬ ‫ﭐﻟﻌﻮﺍﻟﻢ‬ ‫ﭐﻟﮑﺮﻳﻢ ُﻗﻞ ِ ّ َ‬ ‫ﺍﻧﻬﺎ َ ْ ِ ُ‬ ‫ﺗﺠﺬﺏ ُ َ‬ ‫ﭐﻟﺼﺎﻓﻴﺔ َﺍﻟﻰ ْ َ ِ ِ‬ ‫ْ َِ ْ ِ‬ ‫ﺗﻌﺒﺮ ِ َ َ ِ‬ ‫ﭐﻟﺮﻭﺣﺎﻧﻴﺔ ّ ِ‬ ‫ِّ‬ ‫ﺗﺸﺎﺭ‬ ‫ﭐﻟﺘﻲ َ‬ ‫ّ‬ ‫ﺑﺎﻟﻌﺒﺎﺭﺓ َﻭ َﻻ ُ َ ُ‬ ‫ﻻ ُ َ ُّ‬

‫ﻟﻠﺴﺎﻣﻌﻴﻦ " ‪ ) ٠‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ‪( k١١٦‬‬ ‫ﺑﭑﻻﺷﺎﺭﺓ ِ ُﻃﻮﺑﻰ ِ ‪َ ِ ِ ‬‬ ‫ِ ِْ َ َ‬

‫ٰ‬

‫ﺹ ‪١٣٠‬‬

‫ﭐﻟﻤﻘﺼﻮﺩ‬ ‫ﭐﻻﻟﻮﺍﺡ ِ َ ْ ِ ُ ْ‬ ‫ﻫﻮ ْ َ ْ ُ ْ ُ‬ ‫‪ُ َْ ِ "-٤‬‬ ‫ﻟﺘﻌﺮﻓﻮﺍ َﻣﺎ ُ َ‬ ‫ﺍﻗﺮﺅﺍ ْ َ ْ َ َ‬

‫ﭐﻟﻮﻫﺎﺏ " ) ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ‪(k ٣٦‬‬ ‫ﮐﺘﺐ ﭐ‪ِ ْ ِ َ ْ ِ‬‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ّ ِ‬ ‫ِﻓﻲ ُ ُ ِ‬

‫ِ‬ ‫ﺑﺬﮐﺮ ﭐ‪َ ِ‬ﻭ ِ َ ْ َ ٍ‬ ‫ﺻﺮﻓﺖ◌ ِﻓﻲ‬ ‫ﻣﻀﺖ ِ ِ ْ‬ ‫ﻻﻭﻗﺎﺕ ُ ِ َ ْ ْ‬ ‫ﻻﻳﺎﻡ َ َ ْ‬ ‫ﻃﻮﺑﻰ َ ّ ٍ‬ ‫‪ٰ ُ "-٥‬‬

‫ِ ِْ​ِ‬ ‫ﺍﻟﺤﮑﻴﻢ " ) ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ‪(k ٤٠‬‬ ‫ﺫﮐﺮﻩ َ ْ َ ِ ِ‬

‫ﻭ ﺩﺭ ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬

‫ﺁﻳﺎﺕ ﭐ‪ِ ِ‬ﻓﻰ ُ ‪‬‬ ‫ﺍﺗﻠﻮﺍ َ ِ‬ ‫ﺻﺒﺎﺡ ﻭ‬ ‫‪ " - ٦‬ﺳﺆﺍﻝ ﺍﺯ ﺁﻳﮥ ﻣﺒﺎﺭﮐﮥ ُ ُ ْ‬ ‫ﮐﻞ َ َ ٍ‬

‫ﻣﻦ َ َ ُ ْ ِ‬ ‫ﭐﻟﺒﻴﺎﻥ ﺍﺳﺖ ‪ .‬ﺷﺮﻁ‬ ‫ﻣﺴﺎ‪ ‬ﺟﻮﺍﺏ ‪ :‬ﻣﻘﺼﻮﺩ ﺟﻤﻴﻊ َﻣﺎ ُ ‪َ ‬‬ ‫ﻧﺰﻝ ِ ْ‬ ‫ﻣﻠﮑﻮﺕ ْ َ‬ ‫َ َ‬

‫ﺍﻋﻈﻢ ﻣﻴﻞ ﻭ‬ ‫ﻣﻘﺪﺳﻪ ﺍﺳﺖ ﺑﺘﻼﻭﺕ ﺁﻳﺎﺕ ‪ .‬ﺍﮔﺮ ﻳﮏ ﺁﻳﻪ ﻭ ﻳﺎ ﻳﮏ ﮐﻠﻤﻪ ﺑﺮﻭﺡ ﻭ‬ ‫ﻣﺤﺒﺖ ﻧﻔﻮﺱ ّ‬ ‫ّ‬ ‫ﻣﺘﻌﺪﺩﻩ " ‪٠‬‬ ‫ﺭﻳﺤﺎﻥ ﺗﻼﻭﺕ ﺷﻮﺩ ﺑﻬﺘﺮ ﺍﺳﺖ ﺍﺯ ﻗﺮﺍﺋﺖ ﮐﺘﺐ‬ ‫ّ‬

‫ﺁﻳﺎﺕ ﭐ‪ِ ِ‬ﻓﻲ َ ْ ِ ِ‬ ‫ِ‬ ‫ﻳﻘﺮء‬ ‫ﻟﻴﻨﺸﺮ‬ ‫ﺑﻴﺘﻪ َ ْ َ ً‬ ‫ﻭﺣﺪﺓ َ َ ْ ُ ْ‬ ‫‪ْ َ "-٧‬‬ ‫ﻣﻦ َ ْ َ ْ‬ ‫ﮐﻞ ْ ِ َ ِ‬ ‫ﭐﻟﻨﺎﺷﺮﺍﺕ ِ َﺍﻟﻰ ُ ‪‬‬ ‫َ​َ َ ِ‬ ‫ﻳﻨﻘﻠﺐ‬ ‫ﻧﻔﺤﺎﺗﻬﺎ َ ‪ُ َ ‬‬ ‫ﻣﻼ‪‬ﮑﺔ ّ ِ َ ُ‬ ‫ﭐﻟﺠﻬﺎﺕ َﻭ َ َ ِ ْ‬ ‫ٰ‬ ‫ﻳﺴﺘﺸﻌﺮ ِﻓﻲ َ ْ ِ ِ‬ ‫ﻭﻟﮑﻦ‬ ‫ﺑﻬﺎ ُ ‪‬‬ ‫ﮐﻞ َ ْ ٍ‬ ‫ﻧﻔﺴﻪ َ َ ِ ْ‬ ‫ﻭﻟﻮ َ ْ‬ ‫ﺳﻠﻴﻢ َ َ ْ‬ ‫َِ‬ ‫ﻟﻦ َ ْ َ ْ ِ َ‬ ‫ﻧﻔﺲ َ ِ ْ ٍ‬

‫ﻳﻈﻬﺮ َ َ ْ ِ‬ ‫ﻗﺪﺭ‬ ‫ﻋﻠﻴﻪ َ َ‬ ‫ﻫﺬﺍ َ ْ ُ‬ ‫ﭐﻻﻳﺎﻡ َ َ ِ َ‬ ‫َْ َُ‬ ‫ﮐﺬﻟﮏ ُ ‪َ ‬‬ ‫ﻳﻮﻡ ِ َ‬ ‫ﻣﻦ ْ َ ّ ِ‬ ‫ﭐﻟﻔﻀﻞ ِﻓﻰ َ ٍ‬ ‫ﺣﮑﻴﻢ " ‪٠‬‬ ‫ﻟﺪﻥ ُ ْ َ ِ ٍ‬ ‫ﺧﻔﻴﺎﺕ َ ْ ِ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﭐﻻﻣﺮ ِ ْ‬ ‫َِ ّ ُ‬ ‫ﻣﻘﺘﺪﺭ َ ْ ٍ‬

‫) ﺹ ‪٤٥‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫ﻓﺎﻗﺮءﻭﺍ َ ِ َ ِ‬ ‫ﺍﺣﺴﻦ‬ ‫‪ْ ُ "-٨‬‬ ‫ﻋﻠﻰ َ ْ َ ِ‬ ‫ﻗﻮﻡ َ ْ َ ُ ْ‬ ‫ﻗﻞ ِﻳﺎ َ ْ ُ‬ ‫ﮐﻠﻤﺎﺕ ﺍ‪ٰ َ َ ِ‬‬

‫ﭐﻻﺭﺿﻴﻦ َﻭ ّ ٰ َ ِ‬ ‫َّ َ ِ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ ‪.‬‬ ‫ﻣﻨﻬﺎ َ ْ ُ‬ ‫ﺍﻫﻞ َ َ ْ َ‬ ‫ﻟﻴﺴﺘﺠﺬﺏ ِ ْ َ‬ ‫ﭐﻟﻨﻐﻤﺎﺕ ِ َ ْ َ ْ ِ َ‬

‫ﻣﻦ َ َ ِ‬ ‫ﺍﻟﺒﻘﺎ‪ِ ‬ﻣﻦ‬ ‫ﻳﺘﻠﻮ َﻣﺎ ُ ‪َ ‬‬ ‫ﻧﺰﻝ ِ ْ‬ ‫ﺍﺣﺪ َ ْ ْ‬ ‫ﭐﻟﺤﻖ َ ْ‬ ‫َﺗﭑ‪ّ َ ْ ِ‬‬ ‫ﺟﺒﺮﻭﺕ َ‬ ‫ﻟﻮ َ َ‬ ‫ﻳﺒﻌﺜﻪ ﭐ‪ِ ُ‬ﻓﻰ َ ّ ِ‬ ‫ﺟﻤﺎﻝ ﭐ‪ِ ْ ِ‬‬ ‫َ َ ِ‬ ‫ﺟﻨﺔ‬ ‫ﭐﻻﺑﻬﻰ َ َ ْ‬ ‫ﻓﻘﺪ َ ْ َ َ ُ‬ ‫ﭐﻟﻌﻠﻰ ْ َ ْ َ ٰ‬ ‫َ ‪‬‬

‫ﺍﻧﻮﺍﺭ َ ْ ِ ِ‬ ‫ﭐﻟﺬﻱ َ ْ َ ِ‬ ‫ﺎﻝ ‪ِ ‬‬ ‫ﻋﻠﻰ َﺟﻤ ِ‬ ‫ُِْ‬ ‫ﺍﻫﻞ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﻭﺟﻬﻪ َ ْ ُ‬ ‫ﻳﺴﺘﻀﻴﻰء ِ ْ‬ ‫ُ‬ ‫ﭐﻟﺨﻠﺪ َ َ ٰ‬ ‫ﭐﻻﻋﻠﻰ ‪. "...‬‬ ‫َ َ‬ ‫ﻣﻼء َ ْ ٰ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ٥٦‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺹ ‪١٣١‬‬

‫ﺍﻳﺎﻡ ﺑﺂﻳﺎﺗﺶ ُﺍﻧﺲ ﮔﻴﺮﺩ ﻭ ﻗﺮﺍﺋﺖ ﻧﻤﺎﻳﺪ ﺍﻭﺳﺖ‬ ‫‪ " - ٩‬ﻧﻴﮑﻮﺳﺖ ﺣﺎﻝ ﮐﺴﻰ ﮐﻪ ﺩﺭ ﻟﻴﺎﻟﻰ ﻭ ّ‬ ‫ﻣﺮﺑﻰ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ " ‪٠‬‬ ‫ُﻣﺨﻴﻰ ﻭﺟﻮﺩ ﻭ ّ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ١٠٠‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺣﺒﺬﺍ‬ ‫ﻣﻘﺪﺭ ﺍﺳﺖ َﻳﺎ َ ّ َ‬ ‫‪" - ١٠‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﻋﻀﻮﻯ ﺍﺯ ﺍﻋﻀﺎء ﺭﺯﻗﻰ ّ‬

‫ﭐﻟﺘﻲ ُ ‪ِ ْ َ ‬‬ ‫ﭐﻟﻤﺨﻠﺼﻴﻦ ﻭ ِ‬ ‫ﭐﻟﻨﻌﻤﺔ ّ ِ‬ ‫ﺁﻳﺎﺕ‬ ‫ِْ ْ َ ُ‬ ‫ﻻﺭﻭﺍﺡ ْ ُ ِ ْ‬ ‫ﻫﻰ َ ُ‬ ‫ﻗﺪﺭﺕ َ ْ َ ِ‬ ‫َ َ َ‬ ‫ﺑﺮﻫﺎﻧﻪ " ‪٠‬‬ ‫ﮐﻠﻤﺎﺗﻪ َﻭ َ َ ُ‬ ‫ﺑﻴﺎﻥ ﭐ‪َ ِ‬ﻭ ُ ُ ُ‬ ‫ﭐ‪َ ِ‬ﻭ َ ِ َ ُ ُ‬ ‫) ﺹ ‪ ٣٠٨‬ﺝ ‪ ٦‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫‪ " - ١١‬ﻫﻤﭽﻨﺎﻧﮑﻪ ﻏﺬﺍ ﺍﺯ ﺑﺮﺍﻯ ﺍﺟﺴﺎﺩ ﻻﺯﻣﺴﺖ ‪ ،‬ﻫﻤﻴﻦ ِﻗﺴﻢ ﺍﺯ ﺑﺮﺍﻯ ﺍﺭﻭﺍﺡ ﻭﺍﺟﺐ ‪.‬‬

‫ﻃﺮﻳﻪ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺳﻤﺎء ﻋﻨﺎﻳﺖ ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﺷﺪﻩ ‪ .‬ﺍﮔﺮ‬ ‫ﻏﺬﺍﻯ ﺭﻭﺡ ﻣﺎﺋﺪﮤ ﻣﻨﻴﻌﮥ ﻟﻄﻴﻔﮥ ُ ّ‬

‫ﺍﻟﺒﺘﻪ ﺿﻌﻴﻒ ﺷﻮﺩ " ‪.‬‬ ‫ﻏﺬﺍﻯ ﺭﻭﺡ ﺑﺂﻥ ﻧﺮﺳﺪ ّ‬

‫) ﺹ ‪ ١٧‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﻫﺮ ﺭﻭﺯ ﻭ ﺻﺒﺢ ﻓﺮﺽ ﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﺍﻟﻮﺍﺡ ﻭ ﻣﻨﺎﺟﺎﺕ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ‪ .‬ﺁﻳﺎﺕ ﻏﺬﺍﻯ‬

‫ﺭﻭﺡ ﺍﺳﺖ ‪ .‬ﺭﻭﺡ ﻗﻮﻯ ﻣﻴﺸﻮﺩ ﻭ ﺑﺪﻭﻥ ﺁﻥ ﺍﺯ ﮐﺎﺭ ﻣﻴﺎﻓﺘﺪ " ‪.‬‬ ‫) ﺹ ‪ ١٥٠‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺩﻗﺖ ﮐﻨﻴﺪ ﻭ ﺑﻤﻮﺟﺐ ﺁﻥ ﻋﻤﻞ ﻧﻤﺎﺋﻴﺪ ‪.‬‬ ‫‪ " - ٢‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﺗﻼﻭﺕ ﻧﻤﺎﺋﻴﺪ ﻭ ﺑﻤﻀﻤﻮﻥ ّ‬

‫ﺗﺠﻠﻴﺎﺕ ﻭ ﺍﺷﺮﺍﻗﺎﺕ ﻭ ﺑﺸﺎﺭﺍﺕ ﺭﺍ ﺑﺎﻣﻌﺎﻥ ﻧﻈﺮ ﺑﺨﻮﺍﻧﻴﺪ ﻭ‬ ‫ﺍﻟﻮﺍﺡ ﻃﺮﺍﺯﺍﺕ ﻭ ﮐﻠﻤﺎﺕ ﻭ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﻗﻴﺎﻡ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﺁﻧﮑﻪ ﻫﺮ‬ ‫ﺑﻤﻮﺟﺐ ﺁﻥ ﺗﻌﺎﻟﻴﻢ ّ‬ ‫ﺹ ‪١٣٢‬‬

‫ﻃﻴﺒﻪ ﻣﻨﺘﺸﺮ‬ ‫ﻳﮏ ﺷﻤﻌﻰ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ ﻭ ﺷﺎﻫﺪ ﺍﻧﺠﻤﻦ ﺷﻮﻳﺪ ﻭ ﻣﺎﻧﻨﺪ ُ ِ‬ ‫ﮔﻞ ﮔﻠﺸﻦ ﺭﺍﺋﺤﮥ ّ‬

‫ﻧﻤﺎﺋﻴﺪ " ‪٠‬‬

‫) ﺹ ‪ ٩٣‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ (‬

‫ﺗﺠﻠﻴﺎﺕ ﻭ ﮐﻠﻤﺎﺕ ﻭ ﺑﺸﺎﺭﺍﺕ ﻭ‬ ‫ﻣﻘﺪﺳﻪ ﻣﺮﺍﺟﻌﺖ ﻧﻤﺎﺋﻴﺪ ‪ .‬ﺍﺷﺮﺍﻗﺎﺕ ﻭ‬ ‫‪ " - ٣‬ﺑﺎﻟﻮﺍﺡ ّ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﺍﻟﻴﻮﻡ ﺩﺭﻣﺎﻥ ﺩﺭﺩ‬ ‫ﻃﺮﺍﺯﺍﺕ ﻭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ‪ .‬ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﺪ ﮐﻪ ﺍﻳﻦ ﺗﻌﺎﻟﻴﻢ ّ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻭ ﻣﺮﻫﻢ ﺯﺧﻢ ﺟﺴﺪ ﺍﻣﮑﺎﻧﻰ ‪ .‬ﺭﻭﺡ ﺣﻴﺎﺗﺴﺖ ﻭ ﺳﻔﻴﻨﮥ ﻧﺠﺎﺕ ﻭ ﻣﻐﻨﺎﻃﻴﺲ‬ ‫َ‬

‫ﺍﻻﺑﻬﻰ‬ ‫ﺍﻧﺴﺎﻧﻴﻪ ﻭ ﻋﻠﻴﮏ ﺍﻟﺒﻬﺎء‬ ‫ﻗﻮﮤ ﻧﺎﻓﺬﻩ ﺩﺭ ﺣﻘﻴﻘﺖ‬ ‫ﻋﺰﺕ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ ﻭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﻉ ﻉ ) ﺹ ‪ ٢٥٢‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬ ‫*****‬

‫ﺹ ‪١٣٣‬‬

‫" ﺗﻮﺍﺿﻊ ﻭ ﻓﺮﻭﺗﻨﻰ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺑﺤﻖ‬ ‫‪ " - ١‬ﺍﮔﺮ ﻧﻔﺴﻰ ‪ ‬ﺧﺎﺿﻊ ﺷﻮﺩ ﺍﺯ ﺑﺮﺍﻯ ﺩﻭﺳﺘﺎﻥ ﺍﻟﻬﻰ ﺍﻳﻦ ﺧﻀﻮﻉ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ‬ ‫ّ‬

‫ﻧﻔﺲ ﻣﻘﺎﺑﻞ ﺑﻤﺜﻞ ﺍﻭ‬ ‫ﺭﺍﺟﻊ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﻧﺎﻇﺮ ﺑﺎﻳﻤﺎﻥ ﺍﻭﺳﺖ ﺑﺎ‪ ‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﮔﺮ ْ‬

‫ﺑﻌﻠﻮ ﻋﻤﻞ ﺧﻮﺩ ﻭ ﺟﺰﺍﻯ ﺁﻥ‬ ‫ﺣﺮﮐﺖ ﻧﻨﻤﺎﻳﺪ ﻭ ﻳﺎ ﺍﺳﺘﮑﺒﺎﺭ ﺍﺯ ﺍﻭ ﻇﺎﻫﺮ ﺷﻮﺩ ﺷﺨﺺ ﺑﺼﻴﺮ ّ‬

‫ﻧﻔﺲ ﻣﻘﺎﺑﻞ ﺑﺨﻮﺩ ﺍﻭ ﺭﺍﺟﻊ ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﺮ‬ ‫ﺿﺮ ﻋﻤﻞ ْ‬ ‫ﺭﺳﻴﺪﻩ ﻭ ﻣﻴﺮﺳﺪ ﻭ ُ ّ‬ ‫ﻧﻔﺴﻰ ﺍﺳﺘﮑﺒﺎﺭ ﻧﻤﺎﻳﺪ ﺁﻥ ﺍﺳﺘﮑﺒﺎﺭ‬ ‫ﻟﮏ َﻳﺎ‬ ‫ﺑﺤﻖ ﺭﺍﺟﻊ ﺍﺳﺖ َ ُ ُ‬ ‫ﻣﻦ◌ َﺫ ِ َ‬ ‫ﻧﻌﻮﺫ ﺑﺎ‪ْ ْ ِ ِ‬‬ ‫ّ‬

‫ُ ِْ‬ ‫ﭐﻻﺑﺼﺎﺭ "‬ ‫ﺍﻭﻟﻰ ْ َ ْ َ ِ‬

‫) ﺹ ‪ ٢٣٠‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺹ ‪ ٢١٦‬ﻣﺠﻤﻮﻋﮥ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬ ‫‪ " - ٢‬ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﻋﺠﺰ ﻭ ﺍﺑﺘﻬﺎﻝ ﺍﺳﺖ ‪ .‬ﻧﻴﺴﺘﻰ ﺑﺤﺖ ﻣﺤﺒﻮﺏ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻫﺮ ﻧﻔﺴﻰ‬

‫ﻋﻨﺪﺍ‪ ‬ﺍﺯ ﺍﻫﻞ ﻣﺪﺍﺋﻦ ﺑﻘﺎ ﻣﺤﺴﻮﺏ ﺍﺳﺖ " ‪٠‬‬ ‫ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﻓﺎﺋﺰ ﺷﺪ ِ ْ َ‬ ‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪٤٥‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﻳﮑﻮﻥ ِ‬ ‫ﭐﻻﺭﺽ َﻭ‬ ‫‪ْ َ ِ "-٣‬‬ ‫ﺑﺎﻥ َ ُ َ‬ ‫ﺍﺣﺒﺎ‪ ‬ﭐ‪ِ ِ‬ﻓﻰ ْ َ ْ ِ‬ ‫ﻋﻦ َ ِ ّ‬ ‫ﺭﺍﺿﻴﴼ َ ْ‬

‫ﭐﻟﺬﻳﻦ‬ ‫ﻳﺴﺘﮑﺒﺮ َ َ‬ ‫ﻻﻧﻪ َ ْ‬ ‫ﻟﻮ َ ْ ْ ِ ُ‬ ‫ﻟﻠﻤﺆﻣﻨﻴﻦ ِ َ ّ ُ‬ ‫ﻳﺨﻔﺺ َ َ َ ُ‬ ‫ﻋﻠﻰ ّ َ‬ ‫ﺟﻨﺎﺣﻪ ِ ْ ُ ِ َ‬ ‫َ ِْ َ‬ ‫ﺫﻟﮏ‬ ‫ﻋﻠﻰ ﭐ‪َ ِ‬ﻭ َ ُ ْ ُ‬ ‫ﭐﺳﺘﮑﺒﺮ َ َ‬ ‫ﻣﻦ َ ِ َ‬ ‫ﻧﻌﻮﺫ ِﺑﺎ‪ْ ِ ِ‬‬ ‫ﺁﻣﻨﻮﺍ َ َ ّ ُ‬ ‫َُ‬ ‫ﮐﺎﻧﻪ ْ َ ْ َ َ‬

‫ﻣﻼﭐﻟﻤﺨﻠﺼﻴﻦ " ‪٠‬‬ ‫َﻳﺎ َ ٔ ْ ُ ْ ِ ِ َ‬

‫ﺍﻟﺮﺿﺎ ﺹ ‪ ٩٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫) ﺍﺯ ﻟﻮﺡ ﻣﺪﻳﻨﺔ ّ‬

‫ﺍﺗﻘﺎﮐﻢ‬ ‫ﺍﻋﻠﻤﻮﺍ ِ َ ّ‬ ‫ﺍﺧﻀﻌﮑﻢ َﻭ َ ْ َ ُ‬ ‫ﻋﻨﺪﭐ‪ُ َ َ ْ َ ِ‬‬ ‫ﺍﮐﺮﻣﮑﻢ ِ ْ َ‬ ‫ﺑﺎﻥ َ ْ َ َ ُ ْ‬ ‫‪ْ ُ َ ْ ِ "-٤‬‬

‫ﻗﺒﻞ َﻭ ِ ْ َ ‪ٍ ‬‬ ‫ﻣﻨﺰﻟﻴﻦ "‬ ‫َ​َِ َ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﺣﻴﻨ‪‬ﺬ َﻭ ِ ّ‬ ‫ﻧﺰﻟﻨﺎ ِ ْ‬ ‫ﺍﻧﺎ ُﮐﻨﺎ ُ ِ ِ ْ َ‬ ‫ﮐﺬﻟﮏ َ ّ ْ َ‬

‫ﺍﻋﻠﻰ(‬ ‫ﺳﻮﺭﺓ ﺍﻟﺒﻴﺎﻥ ‪ -‬ﺹ ‪ ١١٨‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫)‬ ‫ُ‬ ‫ٰ‬ ‫ﺹ ‪١٣٤‬‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺟﻤﻊ ﻭ ﻣﺤﻔﻠﻰ ﮐﻪ ﺟﻤﻊ ﺷﻮﻧﺪ ﺑﺎﻳﺪ ﺑﻘﺴﻤﻰ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﺍﺯ ﻫﺮ‬ ‫‪ّ "-٥‬‬

‫ﻣﺤﻞ ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ ﺑﺨﻠﻮﺹ‬ ‫ﺫﺭﺍﺕ ﺗﺮﺍﺏ ﺁﻥ‬ ‫ّ‬ ‫ﻳﮏ ﺩﺭ ﺗﺴﺒﻴﺢ ﻭ ﺗﻘﺪﻳﺲ ﺍﻟﻬﻰ ﻇﺎﻫﺮ ﺷﻮﺩ ﮐﻪ ّ‬ ‫ﺁﻥ‬

‫ﺫﺭﺍﺕ ﺁﻥ ﺗﺮﺍﺏ ﺭﺍ ﺍﺧﺬ ﻧﻤﺎﻳﺪ ﻧﻪ ﺁﻧﮑﻪ ﺗﺮﺍﺏ ﺑﻠﺴﺎﻥ‬ ‫ﺯﮐﻴﻪ ّ‬ ‫ﺟﻤﻊ ﻭ ﺟﺬﺑﮥ ﺑﻴﺎﻧﺎﺕ ﺁﻥ ﻧﻔﺲ ّ‬ ‫ﺑﮑﻞ‬ ‫ﻓﻼﺣﻴﻦ ﺻﺎﺑﺮﻡ ﻭ‬ ‫ﻣﻨﮑﻢ ﭼﻪ ﮐﻪ ﺩﺭ ﺣﻤﻞ‬ ‫ﻣﺸﻘﺎﺕ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻓﻀﻞ ِ ْ ُ‬ ‫ﺣﺎﻝ ﺫﮐﺮ ﻧﻤﺎﻳﺪ َ َﺍﻧﺎ َ ْ َ ُ‬

‫ﻣﻊ ﻫﻤﮥ‬ ‫ﻓﻴﺎﺽ ﮐﻪ ﺩﺭ ﻣﻦ ﻭﺩﻳﻌﻪ ﮔﺬﺍﺭﺩﻩ ﻧﻤﻮﺩﻩ ﻭ ﻣﻴﻨﻤﺎﻳﻢ ﻭ َ َ‬ ‫ﺫﻯ ﺭﻭﺡ ﺍﻋﻄﺎﻯ ﻓﻴﺾ ّ‬

‫ﻻﺗﺤﺼﻰ ﮐﻪ ﺟﻤﻴﻊ ﻣﺎﻳﺤﺘﺎﺝ ﻭﺟﻮﺩ ﺍﺯ ﻣﻦ ﻇﺎﻫﺮ ﺍﺳﺖ ‪،‬‬ ‫ﺍﻳﻦ ﻣﻘﺎﻣﺎﺕ ﻋﺎﻟﻴﻪ ﻭ ﻇﻬﻮﺭﺍﺕ ُ ْ َ ٰ‬ ‫ﮐﻞ ﺳﺎﮐﻨﻢ " ‪٠‬‬ ‫ﻓﺨﺮ ﻧﻨﻤﻮﺩﻩ ﻭ ﻧﻤﻰ ﻧﻤﺎﻳﻢ ﻭ ﺑﮑﻤﺎﻝ ﺧﻀﻮﻉ ﺩﺭ ﺯﻳﺮ ﻗﺪﻡ ّ‬

‫) ﺹ ‪ ١٤١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﻖ ﺑﻴﻦ ﻋﺒﺎﺩ ﻇﺎﻫﺮ ﺷﻮﻳﺪ ﺫﻳﻞ ﺗﻘﺪﻳﺲ ﺍﺯ‬ ‫‪ " - ٦‬ﺍﮔﺮ ﺑﺨﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﻭ ﺳﺎﻳﺮ ﺳﺠﺎﻳﺎﻯ ّ‬

‫ﻣﻔﺘﺮﻳﺎﺕ ﺍﺑﻠﻴﺲ ﻭ ﻣﻈﺎﻫﺮﺵ ﻃﺎﻫﺮ ﻣﺎﻧﺪ ﻭ ﺁﻟﻮﺩﻩ ﻧﺸﻮﺩ ﻭ ﮐﺬﺏ ﻣﻔﺘﺮﻳﻦ ﺑﺮﻋﺎﻟﻤﻴﺎﻥ ﻇﺎﻫﺮ ﻭ‬

‫ﻫﻮﻳﺪﺍ ﮔﺮﺩﺩ " ‪٠‬‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ٣٣٨‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫********‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺍﻟﻴﻮﻡ ﻫﺮ ﺧﺎﺿﻊ ﻭ ﺧﺎﺷﻌﻰ ﮐﻪ ﺑﻬﻴﭽﻮﺟﻪ ﺭﺍﺋﺤﮥ ﻭﺟﻮﺩ ﺩﺭ ﺍﻭ ﻧﻴﺴﺖ ﻭ ﺑﺒﻨﺪﮔﻰ ﺟﻤﻴﻊ‬

‫ﺍﺑﻬﻰ ﺭﻭﻳﺶ ﭼﻮﻥ ﻣﻪ ﺗﺎﺑﺎﻥ ﺗﺎﺑﻨﺪﻩ ﻭ ﺩﺭﺧﺸﻨﺪﻩ ﻭ ﻫﺪﺍﻳﺖ ﺑﺨﺸﻨﺪﻩ‬ ‫ﺩﻭﺳﺘﺎﻥ ﻗﺎﺋﻢ ﺩﺭ ﻣﻠﮑﻮﺕ‬ ‫ٰ‬

‫"‬

‫) ﺹ ‪ ١٠‬ﺝ ‪ ٤‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺍﺣﺒﺎء ﺍﺳﺖ ﺑﻴﮑﺪﻳﮕﺮ ﻭ ﺗﺎ ﺣﻘﻴﻘﺖ‬ ‫ﺗﺴﻠﻰ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫‪ " - ٢‬ﺍﻟﻴﻮﻡ ّ‬ ‫ﻣﺤﺒﺖ ﻭ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ّ‬ ‫ّ‬

‫ﺗﻌﻠﻖ ﺭﻭﺣﺎﻧﻰ‬ ‫ﻗﻠﺒﻴﻪ ﻭ ﻧﻬﺎﻳﺖ‬ ‫ﻣﺤﻮﻳﺖ ﻭ ﻓﻨﺎ ﻭ ّ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ّ‬ ‫ّ‬ ‫ﺹ ‪١٣٥‬‬

‫ﮐﺒﺮﻯ ﺟﻬﺎﻧﮕﻴﺮ ﻧﺸﻮﺩ "‬ ‫ﺍﻟﺒﺘﻪ ﻣﻮﻫﺒﺖ‬ ‫ﺍﺣﺒﺎء ﺑﻴﮑﺪﻳﮕﺮ ﺟﻠﻮﻩ ﻧﻨﻤﺎﻳﺪ ّ‬ ‫ﺩﺭ ﻗﻠﻮﺏ ّ‬ ‫ٰ‬ ‫) ﺹ ‪ ٩٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٣‬ﺧﺎﺿﻊ ﻭ ﺧﺎﺷﻊ ﺑﺎﺷﻴﺪ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺗﺎ ﺧﻮﺩ ﺭﺍ ﻧﻴﮏ ﻧﻤﻴﺪﺍﻧﺪ ﺑﻠﮑﻪ ﺧﻮﻳﺶ ﺭﺍ ﻋﺎﺟﺰ ﻣﻰ‬

‫ﻋﻠﻮ ﺍﺳﺖ ﻭﻟﻰ ﺑﻤﺤﺾ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﺭﺍ ﺧﻮﺏ ﺩﺍﻧﺴﺖ ﻭ‬ ‫ﺑﻴﻨﺪ ﻭ ﻗﺎﺻﺮ ﻣﻴﺪﺍﻧﺪ ﺭﻭ ﺑﻪ ّ‬ ‫ﺗﺮﻗﻰ ﻭ ّ‬ ‫ﺩﻧﻮ ﺣﺎﺻﻞ ﻧﻤﺎﻳﺪ " ‪٠‬‬ ‫ﮔﻔﺖ ﻣﻦ ﮐﺎﻣﻞ ﻫﺴﺘﻢ ﻏﺮﻭﺭ ﻭ ُ ّ‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٢٥١‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﻣﺤﻮﻳﺖ ﻭ ﻓﻨﺎ ‪ .‬ﺯﻳﺮﺍ‬ ‫‪ " - ٤‬ﺁﻧﭽﻪ ﺳﺒﺐ ﺑﺰﺭﮔﻮﺍﺭﻯ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﺍﺳﺖ ﻭ‬ ‫ّ‬

‫ﻣﻨﺘﻬﻰ‬ ‫ﻣﺤﻮﻳﺖ ﻭ ﻓﻨﺎ ﻭ ﻧﻴﺴﺘﻰ ﺑﻰ‬ ‫ﻭﻫﺎﺝ ﻋﺒﺪﺍﻟﻬﺎﺳﺖ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﺬﻟﻞ ﻭ ﺍﻧﮑﺴﺎﺭ ﺗﺎﺝ ّ‬ ‫ٰ‬ ‫ﺑﮑﻠﻰ ﺍﺯ ﻭﺻﻒ ﻭﺟﻮﺩ ﻓﺎﻧﻰ ﮔﺮﺩﻳﻢ‬ ‫ﺍﮐﻠﻴﻞ ﺟﻠﻴﻞ ﺍﻳﻦ ﺑﻨﺪﮤ ﺁﺳﺘﺎﻥ ﺣﻀﺮﺕ ﮐﺒﺮﻳﺎ ‪ .‬ﻣﺎ ﺑﺎﻳﺪ ّ‬ ‫ﺑﻠﮑﻪ ﻧﻴﺴﺖ ﻭ ﻣﻔﻘﻮﺩ ﺷﻮﻳﻢ ﺗﺎ ﺳﺰﺍﻭﺍﺭ ﺍﻟﻄﺎﻑ ﻭ ﻋﻨﺎﻳﺖ ﺧﺪﺍﻭﻧﺪ ﺑﻴﭽﻮﻥ ﮔﺮﺩﻳﻢ ‪ .‬ﻫﺮ ﻳﮏ‬

‫ﻫﻮﻯ " ) ﺹ ‪ ٦٤‬ﺝ ‪٤‬‬ ‫ﻧﻔﺲ ﻭ‬ ‫ﺣﻖ ﻭ ﻫﺎﺩﻡ ﺑﻨﻴﺎﻥ ْ‬ ‫ﺍﺣﺒﺎء ﺷﻮﻳﻢ ﻭ ﺧﺎﺩﻡ ّ‬ ‫ﻏﺒﺎﺭ ﺭﻫﮕﺬﺭ ﺟﻤﻴﻊ ّ‬ ‫ٰ‬ ‫ﻣﮑﺎﺗﻴﺐ (‬

‫ﻣﺤﻮﻳﺖ ﻭ‬ ‫ﺭﺣﻤﺎﻧﻴﺖ ﻣﻨﻌﻄﻒ ﺑﻨﻔﻮﺳﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﺟﺰ‬ ‫‪ " - ٥‬ﻟﺤﻈﺎﺕ ﻋﻴﻦ‬ ‫ّ‬ ‫ّ‬

‫ﻧﻴﺴﺘﻰ‬

‫ﺩﺭ ﺳﺒﻴﻞ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ "‬

‫) ﺹ ‪ ٣٦‬ﺝ ‪ ٤‬ﻣﮑﺎﺗﻴﺐ (‬

‫ﺍﻭﻝ ﮐﺴﻰ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﭘﺴﻨﺪﻳﺪ ﺷﻴﻄﺎﻥ ﺑﻮﺩ ‪ .‬ﺍﻧﺴﺎﻥ ﻧﺒﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﺑﺮﺗﺮ ﺩﻳﮕﺮﺍﻥ‬ ‫‪ّ "-٦‬‬

‫ﺗﺮﻗﻰ ﻭ‬ ‫ﺩﺍﻧﺪ ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﻫﻤﻴﺸﻪ ﺧﺎﺿﻊ ﻭ ﺧﺎﺷﻊ ﺑﺎﺷﺪ ‪ ،‬ﻣﺮﻍ ﺗﺎ ﺧﻮﺩ ﺭﺍ ﭘﺴﺖ ﻣﻰ ﺑﻴﻨﺪ ّ‬

‫ﺻﻌﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ ﺑﻤﺤﺾ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﺭﺍ ﺑﺎﻻ ﺩﻳﺪ ﭘﺎﺋﻴﻦ ﻣﻴﺂﻳﺪ " ‪٠‬‬ ‫) ﺹ ‪ ٢٦٦‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬ ‫ﺍﻻﺛﺎﺭ (‬ ‫ﺹ ‪١٣٦‬‬

‫ﺭﺣﻤﻦ ‪.‬‬ ‫‪ " - ٧‬ﺁﻥ ﮐﺲ ﮐﻪ ﺍﺯ ﺧﻮﺩ ﺭﺍﺿﻰ ﺍﺳﺖ ﻣﻈﻬﺮ ﺷﻴﻄﺎﻧﺴﺖ ﻭ ﺁﻧﮑﻪ ﺭﺍﺿﻰ ﻧﻴﺴﺖ ﻣﻈﻬﺮ‬ ‫ٰ‬

‫ﺍﻣﺎ ﺁﻧﮑﻪ ﺧﻮﺩ ﺭﺍ ﻧﺎﻗﺺ ﻣﻰ ﺑﻴﻨﺪ ﺩﺭ ﺻﺪﺩ ِﺍﮐﻤﺎﻝ ﺧﻮﻳﺶ‬ ‫ﺧﻮﺩ ﭘﺮﺳﺖ ّ‬ ‫ﺗﺮﻗﻰ ﻧﻤﻴﮑﻨﺪ ّ‬

‫ﺗﺮﻗﻰ ﻣﻴﮑﻨﺪ ﺍﮔﺮ ﮐﺴﻰ ﻫﺰﺍﺭ ُﺣﺴﻦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺁﻧﻬﺎ ﺭﺍ ﻧﺒﻴﻨﺪ ﺑﻠﮑﻪ‬ ‫ﺑﺮﻣﻴﺂﻳﺪ ﻭ ّ‬

‫ﻣﺰﻳﻦ ﻭ‬ ‫ﺩﺭ ﺻﺪﺩ ﺩﻳﺪﻥ ﻧﻘﺺ ﺧﻮﺩ ﺑﺎﺷﺪ‬ ‫ً‬ ‫ﻣﺜﻼ ﺍﮔﺮ ﻧﻔﺴﻰ ﻋﻤﺎﺭﺗﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺗﻤﺎﻡ ّ‬

‫ﺒﺘﻪ ﺟﻤﻴﻊ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩﻩ‬ ‫ﻣﺤﮑﻢ ﺑﺎﺷﺪ ﻭﻟﻰ ﺩﺭ ﻳﮏ ﺩﻳﻮﺍﺭ ﻳﺎ ﺳﻘﻔﺶ ﺟﺰﺋﻰ ﺷﮑﺎﻑ ﺑﺎﺷﺪ ﺍﻟ ّ‬

‫ﺑﻤﺮﻣﺖ ﺁﻥ ﻳﮏ ﺷﮑﺎﻑ ﻣﻴﭙﺮﺩﺍﺯﺩ ﻭ ﻋﻼﻭﻩ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﮐﻤﺎﻝ ﻣﻄﻠﻖ ﻣﺤﺎﻟﺴﺖ ﭘﺲ ﻫﺮ ﭼﻪ‬ ‫ّ‬

‫ﺗﺮﻗﻰ‬ ‫ّ‬

‫ﮐﻨﺪ ﺑﺎﺯ ﻧﺎﻗﺺ ﺍﺳﺖ ﻭ ﻧﻘﻄﮥ ﺑﺎﻻﺗﺮ ﺩﺍﺭﺩ ﻭ ﺑﻤﺤﺾ ﺁﻧﮑﻪ ﺑﺂﻥ ﻧﻘﻄﻪ ﻧﻈﺮ ﻧﻤﻮﺩ ﺍﺯ ﺧﻮﺩ‬

‫ﺭﺍﺿﻰ ﻧﻤﻴﺸﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺷﺨﺼﻰ ﺑﺤﻀﺮﺕ ﻣﺴﻴﺢ ﻋﺮﺽ ﮐﺮﺩ ﺍﻯ ﺍﺳﺘﺎﺩ ﻧﻴﮑﻮ ﺣﻀﺮﺕ‬ ‫ﻓﺮﻣﻮﺩ ﻧﻴﮏ‬

‫ﻳﮑﻴﺴﺖ ﻭ ﺁﻥ ﺧﺪﺍﺳﺖ " ‪.‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٢٠٠ - ١‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬

‫ﻣﺤﻮﻳﺖ ﮔﺮﺩﻳﺪ ﻭ‬ ‫‪ : - ١‬ﻣﻴﻔﺮﻣﺎﻳﺪ ﺑﺨﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﻭ ﺍﻓﺘﺎﺩﮔﻰ ﺍﮐﺘﻔﺎء ﻣﻨﻤﺎﺋﻴﺪ ‪ ،‬ﻣﻈﻬﺮ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﻧﺼﺎﺋﺢ ﭘﻴﺸﻴﻨﻴﺎﻥ ﺑﻮﺩﻩ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺍﻋﻈﻢ‬ ‫ﻓﻨﺎﻯ ﻣﺤﺾ ﺷﻮﻳﺪ ‪ .‬ﻣﻬﺮ ﻭ ﻭﻓﺎ ﻭ ﺷﻔﻘﺖ ﻭ‬ ‫ّ‬

‫ﺍﻫﻞ ﺑﻬﺎ ﺑﻔﺪﺍﮐﺎﺭﻯ ﻭ ﺟﺎﻧﻔﺸﺎﻧﻰ ﻣﺄﻣﻮﺭ " ‪٠‬‬

‫) ﺹ ‪ ١٦٨‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺳﺎﻟﻬﺎﻯ ‪( ١٩٢٢ - ٢٦‬‬

‫* ﺑﻨﺼﻮﺹ ﻓﺼﻮﻝ ﻧﻬﻰ ﺍﺯ ﺍﻓﺘﺨﺎﺭ ﺑﺮ ﻳﮑﺪﻳﮕﺮ ﻭ ﻧﻬﻰ ﺍﺯ ﻏﺮﻭﺭ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ْ‬ ‫*****‬

‫ﺹ ‪١٣٧‬‬

‫ﺗﻮﮐﻞ ﻭ ﺗﻔﻮﻳﺾ "‬ ‫" ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﺻﻞ ُ ‪‬‬ ‫ﻋﻠﻰ ﭐ‪َ ِ‬ﻭ‬ ‫ﺍﻻﻋﺘﻤﺎﺩ َ َ‬ ‫ﮐﻞ َ ْ ِ‬ ‫‪ُ ْ َ "-١‬‬ ‫ﻫﻮ ْ ِ ْ ِ َ ُ‬ ‫ﭐﻟﺨﻴﺮ ُ َ‬ ‫ﭐﻟﺮﺿﺎء ِ َ َ َ ِ ِ‬ ‫ﭐﻻﻧﻖ◌ﻳﺎﺩ ِ َ ْ ِ ِ‬ ‫ﺑﻤﺮﺿﺎﺗﻪ "‬ ‫ِْ ْ ِ ِ َ ُ‬ ‫ﻻﻣﺮﻩ َﻭ ‪ُ َ ‬‬ ‫ﺍﻟﻤﻘﺮﺑﻴﻦ (‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ‬ ‫ﮐﻞ ﺍﻟﺨﻴﺮ ﺑﺮﺍﺑﺮ ّ‬ ‫ﺍﻭﻝ ﻟﻮﺡ ﺭﺅﻭﺱ ﻳﺎ ﺍﺻﻞ ّ‬ ‫ّ‬ ‫) ّ‬ ‫ﭐﻗﺘﺮﺍﻑ ْ َ ْ ِ‬ ‫ﭐﮐﺘﺴﺎﺑﻪ ِﻓﻰ‬ ‫ﻫﻮ ْ ِ ُ‬ ‫‪ " - ٢‬ﺭﺃﺱ ّ َ ّ ِ‬ ‫ﭐﻟﻌﺒﺪ َﻭ ْ ِ َ ُ ُ‬ ‫ﭐﻟﺘﻮﮐﻞ ُ َ‬

‫ﭐﻧﺤﺼﺎﺭ ّ َ ِ ِ‬ ‫ﻓﻀﻞ‬ ‫ﺍﻟﻰ َ ْ ِ‬ ‫ﭐﻋﺘﺼﺎﻣﻪ ِﺑﭑ‪َ ِ ‬ﻭ ْ ِ َ ُ‬ ‫ﭐﻟﺪﻧﻴﺎ َﻭ ِ َ ُ ُ‬ ‫ُ َْ‬ ‫ﭐﻟﻨﻈﺮ َ ٰ‬ ‫ﭐﻟﻌﻴﺪ ِﻓﻲ ُ ْ َ َ ِ ِ‬ ‫ﺍﻣﻮﺭ َ ْ ِ‬ ‫ﺍﺫ ِ َ ْ ِ‬ ‫ﻣﻨﻘﻠﺒﻪ َﻭ‬ ‫ﻣﻮﻻﻩ ‪ْ ِ .‬‬ ‫ﺍﻟﻴﻪ َ ْ ِ ُ‬ ‫ﻳﺮﺟﻊ ُ ُ ُ‬ ‫ََْ ُ‬

‫ﻣﺜﻮﻳﻪ "‬ ‫ََْٰ‬

‫ﺍﺻﻞ ‪‬‬ ‫ﮐﻞ ﺍﻟﺨﻴﺮ (‬ ‫) ﻟﻮﺡ ﺭﺅﻭﺱ ﻳﺎ‬ ‫ُ‬

‫ﻓﺘﻮﮐﻞ ِﻓﻲ ُ ‪‬‬ ‫ﺍﻧﻪ‬ ‫ﭐﻻﻣﻮﺭ َ َ‬ ‫ﮐﻞ ْ ُ ُ ِ‬ ‫‪ْ ّ َ​َ​َ "-٣‬‬ ‫ﻋﻠﻰ ﭐ‪َ ّ َ ِ‬‬ ‫ﺭﺑﮏ َﻭ ِ ‪ُ ‬‬

‫ﻳﺤﻔﻈﮏ ِﻓﻲ َ َ ِ‬ ‫ﮐﻨﻒ‬ ‫ﻋﻦ ُ ‪‬‬ ‫ﻳﺨﻠﻖ َﻭ َ ْ َ ُ َ‬ ‫َ ِْ ْ َ‬ ‫ﻳﮑﻔﻴﮏ َ ْ‬ ‫ﺧﻠﻖ ﻭ ُ ْ ِ ُ‬ ‫ﺿﺮ َﻣﺎ ُ ِ َ‬

‫ﺣﺼﻦ ِ َ َ ِ ِ‬ ‫َِْ​ِ‬ ‫ﻭﻻﻳﺘﻪ " ‪.‬‬ ‫ﺍﻣﺮﻩ َﻭ ِ ْ ِ‬

‫ﺍﻟﺪﻡ ﺹ ‪ ٦١‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬ ‫) ﺳﻮﺭﺓ ّ‬

‫ﺗﻮﮐﻠﻮﺍ ِﻓﻲ ُ ‪‬‬ ‫ﺭﺏ‬ ‫ﭐﻻﻣﻮﺭ َ َ‬ ‫ﮐﻞ ْ ُ ُ ِ‬ ‫ﻋﻠﻰ ﭐ‪ْ ُ َ َ ِ‬‬ ‫‪ُّْ َ​َ "-٤‬‬ ‫ﺭﺑﮑﻢ َﻭ ِ ّ‬ ‫ﭐﻟﻘﺪﻳﺮ ء"‬ ‫ﻳﺴ َ ُ‬ ‫َ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ْ‬ ‫ﭐﻟﻤﻘﺘﺪﺭ ْ َ ِ ْ ُ‬ ‫ﻫﻮ ْ ُ ْ َ ِ ُ‬ ‫ﺁﺑﺎ‪‬ﮑﻢ ‪ُ  ِ .‬‬ ‫ﻳﺮﻯ َﻭ ُ َ‬ ‫ﻤﻊ َﻭ َ َ ٰ‬

‫‪٠‬‬

‫) ﺹ ‪ ٤٠٢‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﭐﺻﺒﺮﻭﺍ ِﻓﻲ ُ ‪‬‬ ‫‪ِ َ "-٥‬‬ ‫ﻋﻠﻰ ﭐ‪َ ِ‬ﻭ‬ ‫ﺗﻮﮐﻠﻮﺍ َ َ‬ ‫ﮐﻞ ْ ُ ِ‬ ‫ﺍﻥ ْ ِ‬ ‫ﭐﻻﻣﻮﺭ َﻭ َ َ ‪ْ ‬‬

‫ﭐﻟﻤﺘﻮﮐﻠﻴﻦ " ‪٠‬‬ ‫ُُْْ‬ ‫ﻣﻦ ْ ُ َ ِ ‪َ ْ ِ ‬‬ ‫ﮐﻮﻧﻮﺍ ِ َ‬

‫) ﺹ ‪ ١٩٠‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﻳﺘﻮﮐﻞ َ َ ْ ِ‬ ‫ﮐﺎﻥ ِ ّ ِ‬ ‫ﻋﻠﻰ◌ﻩ‬ ‫ﻣﻦ َ َ َ ّ ْ‬ ‫ﻟﻠﻪ َﮐ َ‬ ‫ﻣﻦ َ َ‬ ‫ﻟﻪ َﻭ َ ْ‬ ‫‪ْ َ "-٦‬‬ ‫ﺎﻥ ﺍ‪ُ َ ُ‬‬ ‫ْ‬ ‫ﻳﺤﺮﺳﻪ‬ ‫ﻫﻮ َ ْ ُ ُ ُ‬ ‫ِ ‪ُ‬‬ ‫ﺍﻧﻪ ُ َ‬ ‫ﺹ ‪١٣٨‬‬

‫ﺷﺮ ُ ‪‬‬ ‫ﻋﻦ ُ ‪‬‬ ‫ﻟ‪‬ﻴﻢ " ‪٠‬‬ ‫ﮐﻞ َ ّ ِ‬ ‫ﻋﻦ َ ‪‬‬ ‫ﻳﻀﺮﻩ َﻭ َ ْ‬ ‫َ ْ‬ ‫ﮐﻞ َﻣﺎ َ ُ ُ ُ‬ ‫ﻣﮑﺎﺭ َ ‪ٍ ْ ‬‬

‫) ﺳﻮﺭﺓ ﺍﻟﻤﻠﻮﮎ ‪ -‬ﺹ ‪ ٣٧‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬

‫ﺗﺤﺰﻥ ِ‬ ‫ﺮﮎ "‬ ‫ﺗﻮﮐﻞ َ َ‬ ‫ﻣﻦ َﺷﻲ‪ْ ّ َ َ ‬‬ ‫ﺍﻧﮏ َﻻ َ ْ َ ْ‬ ‫ﺍﻣ ِ َ‬ ‫‪َ ّ ِ "-٧‬‬ ‫ﻋﻠﻰ ﭐ‪ِ ِ‬ﻓﻲ َ ْ‬ ‫ْ ْ‬ ‫) ﺹ ‪ ٦‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬ ‫ﻋﻠﻰ ﭐ‪ِ ِ‬ﻓﻲ ُ ‪‬‬ ‫ﻣﻦ‬ ‫ﺍﻧﻪ َ َ ُ‬ ‫ﺗﻮﮐﻠﻮﺍ َ َ‬ ‫ﮐﻞ ْ ُ ُ ِ‬ ‫ﻳﺤﻔﻆ َ ْ‬ ‫‪ُّْ َ​َ "-٨‬‬ ‫ﭐﻻﻣﻮﺭ ِ ‪ُ ‬‬

‫ﻧﻄﻖ ِ ِ ْ ِ ِ‬ ‫ﭐﻟﺠﻤﻴﻞ "‬ ‫ﺑﺬﮐﺮﻩ ْ َ ِ ْ َ‬ ‫ﻳﺸﺎء َﻭ َ ْ ُ ُ‬ ‫ﻳﻨﺼﺮ َﻣﻦ َ َ َ‬ ‫َ َ ُ‬ ‫) ﺹ ‪ ٦٩‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ﭐﻟﺤﺰﻥ ِﻓﻲ َ ِ ْ ِ‬ ‫ﺟﻞ‬ ‫ﺳﺒﻴﻠﻲ َ ِ‬ ‫ﺍﻭ ّ ‪ُ ‬‬ ‫ﻳﻤﺴﮏ ْ ُ ْ ُ‬ ‫ﭐﻟﺬﻟﺔ ِ َ‬ ‫‪َ " - ٩‬ﻭ ِﺍﻥ ْ َ َ ّ َ‬ ‫ﻻ ِ‬ ‫ْ‬ ‫ْ ِ‬ ‫ﺁﺑﺎ‪‬ﮏ‬ ‫ﻓﺘﻮﮐﻞ َ َ‬ ‫ﺗﻀﻄﺮﺏ َ َ َ ّ ْ‬ ‫ﺭﺏ َ ‪َ ‬‬ ‫ﻋﻠﻰ ﭐ‪َ ّ َ ِ‬‬ ‫ﺭﺑﮏ َﻭ ‪‬‬ ‫ﭐﺳﻤﻲ َﻻ َ ْ َ ِ ْ‬ ‫ﭐﻻﻭﻟﻴﻦ " ‪٠‬‬ ‫ْ َ ِّ ْ َ‬

‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺍﺣﻤﺪ (‬

‫ﻟﺪﻯ‬ ‫ﺗﻤﺴﮏ ِ ِ‬ ‫‪ " - ١٠‬ﺍﺛﻤﺎﺭ ﺳﺪﺭﮤ ﺍﻧﺴﺎﻥ ّ‬ ‫ﻣﻦ َ َ‬ ‫ﺍﻣﺮﴽ ِ ْ‬ ‫ﺑﻬﻤﺎ َ ْ‬ ‫ﺗﻮﮐﻞ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺍﺳﺖ ّ‬

‫ﭐﻟﺤﮑﻴﻢ " ‪٠‬‬ ‫ﭐ‪ِ ْ ٓ ْ ِ‬‬ ‫ﭐﻻﻣﺮ ْ َ ِ ْ ِ‬

‫) ﺹ ‪ ٤١٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻣﺘﺼﻞ ﺷﻮﺩ ﻭ ﺍﺭﺍﺩﻩ ﺍﺕ ﺩﺭﺍﺭﺍﺩﮤ ﺍﻭ ﻓﺎﻧﻰ ﮔﺮﺩﺩ‬ ‫ﻣﺸﻴﺘﺖ ﺑﻪ ﻣﺎﺷﺎ‪‬ﺍ‪ّ ‬‬ ‫‪ " - ١١‬ﺑﺎﻳﺪ ّ‬

‫ﻣﺸﻴﺔ ﺍ‪ ‬ﺭﺍ ﻣﻘﺼﻮﺩ ﺧﻮﺩ ﺷﻤﺮﻳﺪ ﺍﻳﻦ ﺑﺴﻰ‬ ‫ﻳﻌﻨﻰ ﺍﺭﺍﺩﺓﺍ‪ ‬ﺭﺍ ُﻣﺮﺍﺩ ﺧﻮﺩ ﺩﺍﻧﻴﺪ ﻭ ّ‬

‫ﺑﺎﺣﺒﺎﻳﺶ ﻧﺎﻇﺮ‬ ‫ﻃﺮﻓﺶ‬ ‫ﻭﺍﺿﺤﺴﺖ ﮐﻪ ﺍﺣﻮﺍﻝ ّ‬ ‫ّ‬ ‫ﮐﻞ ﻟﺪﻯ ﺍﻟﻌﺮﺵ ﻣﺸﻬﻮﺩ ﻭ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻭ ﻻﺯﺍﻝ َ ْ‬ ‫ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ "‬

‫) ﺹ ‪ ٤٧‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ (‬

‫‪َ " - ١٢‬ﻳﺎ َ ِ‬ ‫ﺍﻭﻝ ﺁﻧﮑﻪ ﺑﺎﻳﺪ‬ ‫ﻋﻠﻲ َ َ ْ َ‬ ‫ﻋﻨﺎﻳﺘﻪ ﺫﮐﺮ ّ‬ ‫ﺳﻼﻡ ﭐ‪َ ِ‬ﻭ ِ َ َ ِ ُ‬ ‫ﻋﻠﻴﮏ َ ُ‬

‫ﺩﺭ ﺟﻤﻴﻊ ﺍﺣﻮﺍﻝ ﺑﺎ ﻓﺮﺡ ﻭ ﻧﺸﺎﻁ ﻭ ﺍﻧﺒﺴﺎﻁ ﺑﺎﺷﻰ ﻭ ﻇﻬﻮﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﺤﺎﻝ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻣﮕﺮ‬ ‫ﺍﻣﻢ ﻭ ﻓﻰ‬ ‫ﺑﺬﻳﻞ ّ‬ ‫ﺗﻮﮐﻞ ﮐﺎﻣﻞ ّ‬ ‫ﺗﻮﺳﻞ ﻧﻤﺎﺋﻰ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺷﻔﺎﻯ ُ َ‬ ‫ﺹ ‪١٣٩‬‬

‫ﺗﻮﮐﻞ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﺩﺭﻳﺎﻕ ﺍﻋﻈﻢ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﺍﻧﻮﺍﻉ ﻭ ﺍﻗﺴﺎﻡ ﻫﻤﻮﻡ ﻭ ﻏﻤﻮﻡ ﻭ ﮐﺪﻭﺭﺍﺕ ﻭ ّ‬ ‫ﺣﺎﺻﻞ ﻧﺸﻮﺩ ﻣﮕﺮ ﺑﺎﻳﻘﺎﻥ ‪ .‬ﻣﻘﺎﻡ ﺍﻳﻘﺎﻥ ﺭﺍ ﺍﺛﺮﻫﺎ ﺍﺳﺖ ﻭ ﺛﻤﺮﻫﺎ "‬

‫) ﺹ ‪ ١٣٠ - ١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻋﻠﻢ ﻏﻴﺐ ﻣﺨﺼﻮﺹ ﺍﺳﺖ ِ ِ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫ﺑﺬﺍﺗﻪ‬ ‫‪ " - ١٣‬ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺑﺮ ﺧﻴﺮ ﻭ ﻧﻔﻊ ﺧﻮﺩ ﺁﮔﺎﻩ ﻧﻪ ‪ْ .‬‬ ‫ٰ‬ ‫ﺟﻼﻟﻪ ﻣﺴﺄﻟﺖ‬ ‫ﺟﻞ‬ ‫ﺣﻖ ّ‬ ‫‪ .‬ﺑﺴﺎ ﻣﻴﺸﻮﺩ ﺍﻧﺴﺎﻥ ﺍﻣﺮﻯ ﺭﺍ ﮐﻪ ﺑﻨﻈﺮﺵ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ ﺍﺯ ّ‬ ‫ُ​ُ‬ ‫ﺗﻮﮐﻞ ﻭ ﺗﻔﻮﻳﺾ ﺭﺍ‬ ‫ﺿﺮ ﺍﺯ ﺍﻭ ﺣﺎﺻﻞ ‪ ،‬ﻟﺬﺍ ﻗﻠﻢ‬ ‫ﺍﻋﻠﻰ ﻣﻘﺎﻡ ّ‬ ‫ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺑﻌﺪ ﮐﻤﺎﻝ ُ ّ‬ ‫ٰ‬

‫ﺟﻼﻟﻪ‬ ‫ﺣﻖ َ ّ‬ ‫ﺍﻟﻘﺎء ﻓﺮﻣﻮﺩ ‪ .‬ﺑﺮ ﻫﺮ ﺻﺎﺣﺐ ﺑﺼﺮ ﻭ ﺍﺩﺭﺍﮐﻰ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺤﺴﺖ ﮐﻪ ﺍﺯ ّ‬ ‫ﺟﻞ َ ُ ُ‬

‫ﺁﻧﭽﻪ ﻇﺎﻫﺮ ﻣﻴﺸﻮﺩ ﺍﺯ ﻣﻘﺘﻀﻴﺎﺕ ﺣﮑﻤﺖ ﺑﺎﻟﻐﻪ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ ﺍﮔﺮ ﮐﺴﻰ ﺗﻔﻮﻳﺾ ﻧﻤﺎﻳﺪ ﻭ‬

‫ﻣﺘﻮﮐﻼ ﻋﻠﻰ‬ ‫ﺗﻤﺴﮏ ﻧﻤﻮﺩ‬ ‫ﺗﻮﮐﻞ ﮐﻨﺪ ﺁﻧﭽﻪ ﻣﺼﻠﺤﺖ ﻭ ﺍﺳﺖ ﻇﺎﻫﺮ ﺷﻮﺩ ‪ .‬ﺑﺎﻳﺪ ﺍﺳﺒﺎﺏ‬ ‫ًّ‬ ‫ّ‬ ‫ّ‬

‫ﺍ‪ ‬ﻣﺸﻐﻮﻝ ﮔﺸﺖ " ‪٠‬‬

‫) ﺹ ‪ ٤٠٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﻗﻠﺐ ﺍﻧﺴﺎﻥ ﺗﺎ ﺍﻋﺘﻤﺎﺩ ﺑﺮ ﺣﻀﺮﺕ ﻳﺰﺩﺍﻥ ﻧﻨﻤﺎﻳﺪ ﺭﺍﺣﺖ ﻭ ﺁﺳﺎﻳﺶ ﻧﻴﺎﺑﺪ ﺑﻠﻰ ﺳﻌﻰ ﻭ‬

‫ﮐﻮﺷﺶ ‪ ،‬ﺟﻬﺪ ﻭ ﻭﺭﺯﺵ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ﻭ ﻓﺮﺽ ﻭ ﻗﺼﻮﺭ ﻭ ﻓﺘﻮﺭ ﻣﺬﻣﻮﻡ ﻭ ﻣﻘﺪﻭﺡ ﺑﻠﮑﻪ ﺷﺐ ﻭ‬

‫ﺭﻭﺯ ﺁﻧﻰ ﻣﻬﻤﻞ ﻧﺒﺎﻳﺪ ﺑﻮﺩ ﻭ ﺩﻗﻴﻘﻪﺍﻯ ﻧﺒﺎﻳﺪ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩ ﻭ ﭼﻮﻥ ﮐﺎﺋﻨﺎﺕ ﺳﺎﺋﺮﻩ ﺑﺎﻳﺪ‬

‫ِ‬ ‫ﺍﻋﻴﺎﻥ‬ ‫ﻟﻴﻼ ﻭ ﻧﻬﺎﺭﴽ ﺩﺭ ﮐﺎﺭ ﮐﺎﺭ ﻣﺸﻐﻮﻝ ﺷﺪ ﻭ ﭼﻮﻥ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ ﻧﺠﻮﻡ ﻭ ﻋﻨﺎﺻﺮ ﻭ‬ ‫ً‬

‫ﻣﻤﮑﻨﺎﺕ ﺩﺭ ﺧﺪﻣﺎﺕ ﻣﺪﺍﻭﻣﺖ ﮐﺮﺩ ﻭﻟﻰ ﺑﺎﻳﺪ ﺍﻋﺘﻤﺎﺩ ﺑﺮ ﺗﺄﻳﻴﺪﺍﺕ ﻧﻤﻮﺩ ﻭ ﺍﺗﮑﺎء ﻭ ﺍﺗﮑﺎﻝ‬

‫ﺑﺮ ﻓﻴﻮﺿﺎﺕ ﮐﺮﺩ ﺯﻳﺮﺍ ﺍﮔﺮ ﻓﻴﺾ ﺣﻘﻴﻘﺖ ﻧﺮﺳﺪ ﻭ ﻋﻮﻥ ﻭ ﻋﻨﺎﻳﺖ‬ ‫ﺹ ‪١٤٠‬‬

‫ﺗﻤﺴﮏ ﻧﺸﻮﺩ‬ ‫ﺷﺎﻣﻞ ﻧﮕﺮﺩﺩ ﺯﺣﻤﺖ ﺛﻤﺮ ﻧﺒﺨﺸﺪ ﮐﻮﺷﺶ ﻓﺎﻳﺪﻩ ﻧﺪﻫﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﺎ ﺑﻪ ﺍﺳﺒﺎﺏ‬ ‫ّ‬

‫ﭐﻻﻣﻮﺭ‬ ‫ﺗﺸﺒﺚ ﻧﮕﺮﺩﺩ ﺛﻤﺮﻯ ﺣﺎﺻﻞ ﻧﻪ ‪ِ َ .‬ﺍﺑﻰ ﭐ‪ ‬ﺍﻥ‬ ‫ﻭ ﺑﻮﺳﺎﺋﻞ ّ‬ ‫ﻳﺠﺮﻯ ْ ُ ْ َ‬ ‫َ ْ َ ِْ َ‬ ‫َ‬ ‫ﺳﺒﺒﴼ "‪.‬‬ ‫ﻟﮑﻞ‬ ‫ِ ّ‬ ‫ﺟﻌﻠﻨﺎ ِ ُ ّ‬ ‫ﺍﻻ ِ َ ْ َ‬ ‫ﺷﻰ‪َ َ ‬‬ ‫ﺎﺑﻬﺎ َﻭ َ َ ْ َ‬ ‫ﺑﺎﺳﺒ َ َ‬ ‫َ ْ‬ ‫ﺍﻭﻝ (‬ ‫) ﺹ ‪ ١٠٧‬ﺝ ‪ ٩‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ّ‬

‫ﺗﻮﮐﻞ ﺑﺨﺪﺍ ﮐﻦ ﻫﺮ ﭼﻪ ﭘﻴﺶ ﺁﻳﺪ ﻫﻤﺎﻥ ﺧﻮﺵ ﺍﺳﺖ ﺍﺿﻄﺮﺍﺏ ﺟﺎﺋﺰ ﻧﻪ ﺩﻧﻴﺎ ﺗﻤﺎﺷﺎﮔﺎﻩ‬ ‫‪ّ "-٢‬‬

‫ﻣﺘﺄﺛﺮ ﺷﻮﺩ ﺑﻠﮑﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﮔﺸﺎﻳﺶ ﻭ ﺳﺮﻭﺭ ﻭﺟﺪﺍﻥ ﻭ‬ ‫ﺍﻧﻘﻼﺏ ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﻧﺒﺎﻳﺪ ﺍﺯ ﭼﻴﺰﻯ ّ‬

‫ﺍﻃﻤﻴﻨﺎﻥ ﺧﺎﻃﺮ ﻭ ﻣﺘﺎﻧﺖ ﻭ ﺍﺳﺘﻘﺮﺍﺭ ﺭﻓﺘﺎﺭ ﮐﻨﺪ " ‪٠‬‬ ‫) ‪ ٤١٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻣﺸﻴﺖ ﺍﻟﻬﻰ ﺍﻧﺴﺎﻧﺮﺍ ﺑﺠﺎﺋﻰ ﺭﺳﺎﻧﺪ ﮐﻪ ﺑﺎﻭﺟﻮﺩ ﺳﻌﻰ‬ ‫‪ّ "-٣‬‬ ‫ﺗﻮﮐﻞ ﻭ ﺍﻋﺘﻤﺎﺩ ﺑﺎﺭﺍﺩﻩ ﻭ ّ‬

‫ﻭ ﺍﻫﺘﻤﺎﻡ ﺩﺭﺭ ﺍﻣﻮﺭ ﺁﺭﺯﻭﺋﻰ ﺟﺰ ﺁﻧﭽﻪ ﻭﺍﻗﻊ ﻣﻴﺸﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﺧﻮﺍﻫﺸﻰ ﻏﻴﺮ ﺍﺯ ﺁﻧﭽﻪ ﭘﻴﺶ‬ ‫ﻣﺮﻭﺝ‬ ‫ﻣﻴﺂﻳﺪ ﻧﻨﻤﺎﻳﺪ ﺩﺭ ﺁﻥ ﺣﺎﻟﺖ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﺭﺍ ﻣﻮﺍﻓﻖ ﻣﻴﻞ ﻭ ﺍﺭﺍﺩﮤ ﺧﻮﺩ ﺑﻴﻨﺪ ﻭ ّ‬

‫ﻋﺰﺕ ﻭ ﺁﺳﺎﻳﺶ ﺧﻮﻳﺶ ﺷﻤﺮﺩ ﺟﺰ ﺍﻃﻤﻴﻨﺎﻥ ‪ ،‬ﺍﺿﻄﺮﺍﺑﻰ ﻧﻴﺎﺑﺪ ﻭ ﻏﻴﺮ ﺍﺯ ﺻﻠﺢ ﻭ ﺻﻔﺎ ‪ ،‬ﺟﻨﮓ ﻭ‬ ‫ّ‬ ‫ﺟﻔﺎﺋﻰ ﻧﺠﻮﻳﺪ ‪ .‬ﭼﻨﻴﻦ ﺳﺮﻭﺭﻯ ﺩﺍﺋﻤﻰ ﺍﺳﺖ " ‪٠‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪٣٣٢ - ٣‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺹ ‪١٤١‬‬

‫" ﺟﻮﺍﻧﺎﻥ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺟﻬﺪ ﻧﻤﺎ ﮐﻪ ﺩﺭ ﺟﻮﺍﻧﻰ ﺑﺎﺧﻼﻕ ﺭﺣﻤﺎﻧﻰ ﻭ ﺍﻧﻮﺍﺭ ﺑﻬﺎﺋﻰ ﻓﺎﺋﺰ ﻭ ﻣﻨﻴﺮ ﺷﻮﻯ " ‪٠‬‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ١٨‬ﺝ ‪ ٦‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺍﻯ ﺟﻮﺍﻧﺎﻥ ﻗﺮﻥ ﻳﺰﺩﺍﻥ ﺷﻤﺎ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ِﺟﺪﻳﺪ ِ‬ ‫ﺭﺏ ﻣﺠﻴﺪ ﭼﻨﺎﻥ‬ ‫ﻗﺮﻥ َ ‪‬‬

‫ﻣﻨﺠﺬﺏ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﮔﺮﺩﻳﺪ ﻭ ﻣﻔﺘﻮﻥ ﺩﻟﺒﺮ ﺁﻓﺎﻕ ﺷﻮﻳﺪ ﮐﻪ ﻣﺼﺪﺍﻕ ﺍﻳﻦ ﺷﻌﺮ ﮔﺮﺩﻳﺪ‬

‫ﺍﻯ ﻋﺸﻖ ﻣﻨﻢ ﺍﺯ ﺗﻮ ﺳﺮﮔﺸﺘﻪ ﻭ ﺳﻮﺩﺍﺋﻰ ﺍﻧﺪﺭ ﻫﻤﮥ ﻋﺎﻟﻢ ﻣﺸﻬﻮﺭ ﺑﺸﻴﺪﺍﺋﻰ‬

‫ﺳﻦ ﺟﻮﺍﻧﻰ ﺭﺍ‬ ‫ﺍﻳﺎﻡ ﺯﻧﺪﮔﻰ ﺭﺍ ﻓﺼﻞ ﺭﺑﻴﻊ ﺍﺳﺖ ﻭ ﺟﻠﻮﮤ ﺑﺪﻳﻊ ﻭ ّ‬ ‫ﺍﻯ ﻋﺰﻳﺰﺍﻥ ﻋﺒﺪﺍﻟﺒﻬﺎء ّ‬ ‫ﺑﻘﻮﻧﻰ ﺭﺣﻤﺎﻧﻰ ﻭ‬ ‫ﺍﻳﺎﻡ ﺷﺒﺎﺏ ﺑﻬﺘﺮﻳﻦ ﺍﻭﻗﺎﺕ ﺍﻧﺴﺎﻧﻰ ‪ .‬ﻟﻬﺬﺍ ﺑﺎﻳﺪ ّ‬ ‫ﺗﻮﺍﻧﺎﺋﻰ ﺍﺳﺖ ﻭ ّ‬

‫ﻋﺎﻟﻢ‬ ‫ﺭﺑﺎﻧﻰ ﺷﺐ ﻭ ﺭﻭﺯ ﺑﮑﻮﺷﻴﺪ ﺗﺎ ﺯﻳﻨﺖ َ‬ ‫ّ‬ ‫ﻧﻴﺘﻰ ﻧﻮﺭﺍﻧﻰ ﻭ ﺗﺄﻳﻴﺪﻯ ﺁﺳﻤﺎﻧﻰ ﻭ ﺗﻮﻓﻴﻘﻰ ّ‬

‫ﻋﻠﻮ ﻣﻘﺎﺻﺪ ﻭ‬ ‫ﺍﻧﺴﺎﻧﻰ ﮔﺮﺩﻳﺪ ﻭ ﺳﺮﺣﻠﻘﮥ ﺍﻫﻞ ﻋﺸﻖ ﻭ ﺩﺍﻧﺎﺋﻰ ﻭ ﺑﻪ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﻭ ّ‬

‫ﻫﻤﺖ ﻭ ﻣﻘﺎﺻﺪ ﺑﻠﻨﺪ ﻭ ُﺧﻠﻖ ﺭﺣﻤﺎﻧﻰ ﺩﺭ‬ ‫ﻋﻠﻮﻳﺖ ﻓﻄﺮﺕ ﻭ‬ ‫ﻫﻤﺖ ﻭ ﻋﺰﻡ ﺷﺪﻳﺪ ﻭ‬ ‫ﺳﻤﻮ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺑﻠﻨﺪﻯ ّ‬

‫ﻋﺰﺕ ﺍﻣﺮﺍ‪ ‬ﺷﻮﻳﺪ ‪ ،‬ﻣﻈﻬﺮ ﻣﻮﻫﺒﺖ ﺍ‪ ‬ﮔﺮﺩﻳﺪ ﻭ ﺑﻤﻮﺟﺐ‬ ‫ﺑﻴﻦ ﺧﻠﻖ ﻣﺒﻌﻮﺙ ﮔﺮﺩﻳﺪ ﻭ ﺳﺒﺐ ّ‬

‫ﻭﺻﺎﻳﺎ ﻭ ﻧﺼﺎﻳﺢ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﻭﺣﻰ ِ َ ِ ّ ‪ِ ‬‬ ‫ﭐﻟﻔﺪﺍء ﺭﻭﺵ ﻭ ﺣﺮﮐﺖ ﺟﻮﺋﻴﺪ ﻭ‬ ‫ﻻﺣﺒﺎ‪‬ﻪ ْ َ‬ ‫ﺑﺨﺼﺎﺋﺺ ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ ﻣﻤﺘﺎﺯ ﺍﺯ ﺳﺎﻳﺮ ﺍﺣﺰﺍﺏ ﺷﻮﻳﺪ ‪ .‬ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻨﺘﻈﺮ‬ ‫ﺹ ‪١٤٢‬‬

‫ﺁﻧﺴﺖ ﮐﻪ ﻫﺮ ﻳﮏ ﺑﻴﺸﮥ ﮐﻤﺎﻻﺕ ﺭﺍ ﺷﻴﺮ ﮊﻳﺎﻥ ﺷﻮﻳﺪ ﻭ ﺻﺤﺮﺍﻯ ﻓﻀﺎﺋﻞ ﺭﺍ ﻧﺎﻓﮥ ﻣﺸﮑﺒﺎﺭ‬

‫ﭐﻻﺑﻬﻰ ﻉ ﻉ " ‪٠‬‬ ‫ﺑﺎﺷﻴﺪ َﻭ َ َ ْ ُ ْ‬ ‫ﻋﻠﻴﮑﻢ ْ َ َ ُ‬ ‫ﭐﻟﺒﻬﺎء ْ َ ْ َ ٰ‬ ‫) ﺹ ‪ ٢٣٧‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫‪-٢‬‬

‫ﻫﻮﺍ‪‬‬

‫ﺍﻯ ﺟﻮﺍﻧﺎﻥ ﺭﻭﺣﺎﻧﻰ ﻫﺮ ﺟﻮﺍﻧﻰ ﺍﺯ ﺍﻫﻞ ﺍﻳﻦ ﺧﺎﮐﺪﺍﻥ ﺩﺭ ﻓﮑﺮ ﺍﻳﻨﺠﻬﺎﻥ ﻭ ﻣﻨﻬﻤﮏ ﺩﺭ ﺷﻬﻮﺍﺕ‬

‫ﺣﺘﻰ ﭘﺴﺖ ﺗﺮﻳﻦ ﺣﻄﺎﻡ ﻭ‬ ‫َ‬ ‫ﻋﺎﻟﻢ ﺣﻴﻮﺍﻥ ﺍﻧﺪﻳﺸﻪﺍﺵ ﺁﺏ ﻭ ﻋﻠﻒ ﻭ ﭘﻴﺸﻪ ﺍﺵ ﺁﺭﺯﻭﻯ ّ‬ ‫ﺩﺭ ﻭ ﺻﺪﻑ ّ ٰ‬

‫ﻣﻨﺘﺞ ﺣﺴﺮﺕ ﻭ ﺍﺳﻒ ‪ .‬ﮔﻮﻳﻨﺪ ﺳﺒﮑﺘﮑﻴﻦ ﺩﺭ ﻧﻬﺎﻳﺖ ﺣﺸﻤﺖ ﻭ ﺗﻤﮑﻴﻦ ﺑﻮﺩ‬ ‫ﺧﺰﻑ ‪ .‬ﻭﻟﻰ ﻋﺎﻗﺒﺖ‬ ‫ّ‬

‫‪.‬‬

‫ﺳﺮﺍﺋﻰ ﭼﻮﻥ ﺑﻬﺸﺖ ﺑﺮﻳﻦ ﻭ ﻣﻘﺼﻮﺭﺍﺗﻰ ﺩﻟﻨﺸﻴﻦ ﻭ ﺧﻮﺍﻧﻰ ﺭﻧﮕﻴﻦ ﻭ ﺯﻧﺪﮔﺎﻧﻰ ﺷﻬﺪ ﻭ ﺷﻴﺮﻳﻦ ﻭ‬

‫ﺩﻕ ) * (‬ ‫ﺧﺰﺍﺋﻨﻰ ﻣﻌﻤﻮﺭ ﻭ ﺛﺮﻭﺗﻰ ﻣﻮﻓﻮﺭ ﺩﺍﺷﺖ ‪ .‬ﺩﺭ ﻧﻬﺎﻳﺖ ﻭﺟﺪ ﻭ ﺳﺮﻭﺭ ﺑﻐﺘﺘﴼ ﺑﻤﺮﺽ ّ‬

‫ﻣﺘﺤﺴﺮﺍﻧﻪ ﻣﻴﻨﻮﺍﺧﺖ ﻭ ﭼﻮﻥ‬ ‫ﮔﺮﻓﺘﺎﺭ ﮔﺸﺖ ﻭ ﻣﺎﻧﻨﺪ ﺷﻤﻊ ﻣﻴﮕﺪﺍﺧﺖ ﻭ ﺑﻤﺰﺍﻣﻴﺮ ﺣﺴﺮﺕ ﻧﻐﻤﮥ‬ ‫ّ‬

‫ﺯﺭﻳﻦ ﮐﻤﺮ ﺻﻔﻰ‬ ‫ﺍﺯ ﺣﻴﺎﺕ ﻣﺄﻳﻮﺱ ﺷﺪ ﺳﻪ ﺭﻭﺯ ﻗﺒﻞ ﺍﺯ ﻣﻮﺕ ﺩﺭ ﻗﺼﺮ ﺳﻠﻄﻨﺖ ﺍﺯ ﻏﻼﻣﺎﻥ ّ‬

‫ﺑﻴﺎﺭﺍﺳﺖ ﻭ ﺍﺯ ﺩﻭﺷﻴﺰﮔﺎﻥ ﺣﺮﻡ ﺍﻧﺠﻤﻨﻰ ﺟﻤﻊ ﻧﻤﻮﺩ ﻭ ﻧﻔﺎﻳﺲ ﻭ ﺟﻮﺍﻫﺮ ﻭ ﺯﻭﺍﻫﺮ ﺭﺍ ﺩﺭ ﭘﻴﺶ‬ ‫ﻣﻬﻴﺎ ﮐﺮﺩ ﻭ ﻭﺯﺭﺍء ﻧﺎﻣﺪﺍﺭ ﺭﺍ ﺩﺭ‬ ‫ﭼﺸﻢ ﺣﺎﺿﺮ ﻧﻤﻮﺩ ﻭ ﺧﺰﺍﺋﻦ ﺍﻧﺪﻭﺧﺘﻪ ﺭﺍ ﺩﺭ ﻃﺮﻓﻰ ّ‬

‫ﭘﻴﺸﮕﺎﻩ ﺍﺣﻀﺎﺭ ﻧﻤﻮﺩ ﻭ ﺳﭙﺎﻩ ﺍﻧﺒﻮﻫﻰ ﺩﺭ ﻣﻴﺪﺍﻥ ﻟﺸﮑﺮ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﻗﺼﺮ ﺳﻠﻄﻨﺖ ﺑﻤﺸﻖ ﻓﺘﺢ ﻭ‬

‫ﻇﻔﺮ ﺍﻣﺮ ﻓﺮﻣﻮﺩ ﻭ ﺧﻮﺩ ﻧﻈﺮ ﺑﻬﺮ ﻃﺮﻑ ﻣﻨﻌﻄﻒ ﻣﻴﻨﻤﻮﺩ ﻣﻴﮕﺮﻳﺴﺖ ﻭ ﻣﻴﮕﻔﺖ ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﺯ ﺍﻳﻦ‬

‫ﺳﻠﻄﻨﺖ ﻭ ﻧﻌﻤﺖ ﻣﺤﺮﻭﻡ ﮔﺮﺩﻡ ﻭ ﺍﺯ ﺯﻧﺪﮔﺎﻧﻰ ﻣﺄﻳﻮﺱ ﺷﻮﻡ ﻭ ﺷﻤﺎ ﺭﺍ ﺑﮕﺬﺍﺭﻡ ﻭ ﺑﺎ ﺩﺳﺖ ﺗﻬﻰ‬

‫ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ ﺑﺠﻬﺎﻥ ﺩﻳﮕﺮ ﺷﺘﺎﺑﻢ ‪ .‬ﮔﺮﻳﺴﺖ ﮔﺮﻳﺴﺖ ﺗﺎ ﻧﻔﺲ ﺍﺧﻴﺮ ﮐﺸﻴﺪ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ‬ ‫ﮐﻪ ﺑﻪ ﭼﻪ ﺣﺴﺮﺗﻰ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﻓﺖ ‪ .‬ﭘﺲ ﻭﺍﺿﺢ ﺷﺪ ﮐﻪ‬ ‫ﺹ ‪١٤٣‬‬

‫ﺧﻴﺮﻳﻪ ﮔﻨﺞ ﺍﺯ ﺁﺳﺘﻴﻦ‬ ‫ﻋﺎﻗﺒﺖ ﺍﻫﻞ ﺛﺮﻭﺕ ﺣﺴﺮﺕ ﺍﻧﺪﺭ ﺣﺴﺮﺕ ﺍﺳﺖ ﻣﮕﺮ ﺗﻮﺍﻧﮕﺮﻯ ﮐﻪ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ّ‬ ‫ﺑﻴﻔﺸﺎﻧﺪ ﻭ ﺩﺭ ﺍﻣﻮﺭ ﻣﺒﺮﻭﺭﻩ ﺛﺮﻭﺕ ﺧﻮﻳﺶ ﺭﺍ ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ ‪ .‬ﺁﻥ ﻧﻔﻮﺱ ﻣﺒﺎﺭﮐﻪ ﭼﻮﻥ ﮐﻮﺍﮐﺐ‬ ‫ﺍﺑﺪﻳﻪ ﺑﺪﺭﺧﺸﻨﺪ ‪.‬‬ ‫ﻋﺰﺕ‬ ‫ّ‬ ‫ﻻﻣﻌﻪ ﺍﺯ ﺍﻓﻖ ّ‬

‫ﺣﺎﻝ ﺷﻤﺎ ﺍﻯ ﺟﻮﺍﻧﺎﻥ ﻧﺎﺯﻧﻴﻦ ﺍﻟﺤﻤﺪ‪ ‬ﺑﺠﻬﺖ ﺍﺗﻤﺎﻡ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻣﺎﻓﻮﻕ ﻗﺪﺭﺕ ﺑﺬﻝ‬

‫ﺩﺭﻫﻢ ﻭ ﺩﻳﻨﺎﺭ ﻧﻤﻮﺩﻳﺪ ﻭ ﻣﻘﺼﺪﻯ ﺟﺰ ﺭﺿﺎﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻧﺪﺍﺭﻳﺪ ﻭ ﺩﺭ ﺩﻭ ﺟﻬﺎﻥ ﮐﺎﻣﺮﺍﻧﻴﺪ ﻭ‬

‫ﻋﺎﻟﻢ ﻧﺎﻡ ﺩﺍﺭﻳﺪ ‪ .‬ﺍﺯ ﺍﻟﻄﺎﻑ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﮐﻪ ﺗﺄﻳﻴﺪﺍﺕ‬ ‫ﺩﺭ ﺑﻴﻦ‬ ‫ﺍﻧﺠﻤﻦ َ‬ ‫ِ‬

‫ﻏﻴﺒﻴﻪ ﺁﺷﮑﺎﺭ ﮔﺮﺩﺩ ﻭ ﺳﻌﺎﺩﺕ ﺩﻭ ﺟﻬﺎﻥ ﺣﺼﻮﻝ ﭘﺬﻳﺮﺩ ‪. "...‬‬ ‫ّ‬ ‫) ﺹ ‪ ٢٤٤ - ٥‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺩﻕ ﺑﻴﻤﺎﺭﻯ ﻻﻏﺮ ﮐﻨﻨﺪﻩ ﻭ ﺍﺯ ﺑﻴﻦ ﺑﺮﻧﺪﻩ ﺍﺯ ﺟﻤﻠﻪ ﺑﻴﻤﺎﺭﻯ ﺳﻞ ﺑﻮﺩﻩ ﺍﺳﺖ ‪.‬‬ ‫) * ( ﻣﺮﺽ ِ ّ‬ ‫‪ " - ٣‬ﺑﺎﻳﺪ ﺟﻮﺍﻧﺎﻥ ﻣﺎﻧﻨﺪ ﺳﻮ ﺭﻭﺍﻥ ‪ ،‬ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﺗﺤﺼﻴﻞ ﺑﮑﻮﺷﻨﺪ ﺗﺎ ﺩﺭ ﺍﻧﺪﮎ ﺯﻣﺎﻧﻰ‬ ‫ﻣﺴﺘﻌﺪﺍﻥ ﺑﺴﻴﺎﺭ ‪ .‬ﺗﺸﻨﮕﺎﻥ‬ ‫ﻣﺒﻠﻎ ﮐﻤﻴﺎﺑﺴﺖ ﻭ ﻃﺎﻟﺒﺎﻥ ﻭ‬ ‫ﻣﻮﻓﻖ ﺑﻪ ﺗﺒﻠﻴﻎ ﮔﺮﺩﻧﺪ ﺯﻳﺮﺍ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺒﻠﻐﻴﻦ ﺟﺪﻳﺪ ﺍﺯ‬ ‫ﻣﺒﻠﻐﻴﻦ ﻗﺪﻳﻢ ﺻﻌﻮﺩ ﻧﻤﻮﺩﻧﺪ ﻭ ّ‬ ‫ﻣﺎﻧﻨﺪ ﺍﻓﻮﺍﺝ ﻭﻟﻰ ﻫﺎﺩﻯ ﻣﻨﻬﺎﺝ ﻗﻠﻴﻞ ‪ّ .‬‬

‫ﻗﺮﺍﺭ ﻣﻌﻠﻮﻡ ﻧﻔﻮﺱ ﻣﻌﺪﻭﺩﻧﺪ ‪ .‬ﺩﺭ ﻫﺮ ﺷﻬﺮﻯ ﺑﺎﻳﺪ ﻣﺤﻔﻞ ﺩﺭﺱ ﺗﺒﻠﻴﻎ ﺗﺄﺳﻴﺲ ﺷﻮﺩ ﻭ ﺗﺤﺼﻴﻞ‬

‫ﺣﺠﺞ ﻭ ﺑﺮﺍﻫﻴﻦ ﻣﻨﻄﻮﻗﻪ ﮔﺮﺩﺩ ‪. "...‬‬ ‫ﻣﺴﺎﺋﻞ ﻻﺯﻣﻪ ﻭ ﻣﻌﺎﻧﻰ ﻻﻣﻌﻪ ﻭ ّ‬ ‫ﺍﻃﻼﻉ ﺑﺮ ُ َ ْ‬

‫ﺍﻭﻝ (‬ ‫) ﺹ ‪ ١٣٠‬ﺝ ‪ ٩‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ّ‬

‫ﺣﻖ ﺍﺻﺎﻏﺮ‬ ‫‪ " - ٤‬ﺍﺻﺎﻏﺮ ﺑﺎﻳﺪ ﺭﻋﺎﻳﺖ ﻭ ﺍﺣﺘﺮﺍﻡ ﺍﮐﺎﺑﺮ ﮐﻨﻨﺪ ﻭ ﺍﮐﺎﺑﺮ ﺑﺎﻳﺪ ﻣﻬﺮﺑﺎﻧﻰ ﺩﺭ ّ‬

‫ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺟﻮﺍﻧﺎﻥ ﺑﺎﻳﺪ ﺧﺪﻣﺖ ﭘﻴﺮﺍﻥ ﻧﻤﺎﻳﻨﺪ ﻭ ﭘﻴﺮﺍﻥ ﺑﺎﻳﺪ ﻣﺤﺎﻓﻈﺖ ﻭ ﺭﻋﺎﻳﺖ ﺟﻮﺍﻧﺎﻥ ﮐﻨﻨﺪ‬

‫‪ .‬ﺍﻳﻦ ﺣﻘﻮﻕ ﻣﺘﺒﺎﺩﻟﻪ ﺍﺳﺖ " ‪٠‬‬ ‫) ﺹ ‪ ٦٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﺹ ‪١٤٤‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻫﻤﺘﻰ ﺯﺍﺋﺪ ﺍﻟﻮﺻﻒ ﺍﻣﻮﺍﺝ‬ ‫‪ ": - ١‬ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﻧﻬﻀﺖ ﻭ ﻗﻴﺎﻡ ﻋﺎﺷﻘﺎﻧﮥ ﺟﻮﺍﻧﺎﻥ ﺍﺳﺖ ﮐﻪ ﺑﺎ ّ‬

‫ﺗﻤﺪﻥ ﻭ ﻣﻌﺎﻧﻰ ﺭﺍ ﺍﺯ ﻃﻮﻓﺎﻥ ﺍﻓﮑﺎﺭ ﺳﺨﻴﻒ ﻭ‬ ‫ﻣﺎﺩﻩ ﭘﺮﺳﺘﻰ ﺭﺍ ﺩﺭﻫﻢ ﺷﮑﻨﻨﺪ ﻭ ﺑﺤﺮ ّ‬ ‫ﺩﺭﻳﺎﻯ ّ‬

‫ﭘﺴﺖ ﺍﺟﺘﻤﺎﻋﻰ ﻣﺤﻔﻮﻅ ﻭ ﻣﺼﻮﻥ ﺩﺍﺭﻧﺪ ﻭ ﺑﺎ ﺍﻧﻮﺍﺭ ﺩﻳﺎﻧﺖ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺭﺍ ﺑﺸﺎﻫﺮﺍﻩ ﻓﻼﺡ‬

‫ﺑﻌﺎﻟﻢ ﺍﻣﺮ ﻋﺎﺷﻘﺎﻧﻪ ﺟﺎﻧﺒﺎﺯﻯ ﮐﻨﻨﺪ ﻭ‬ ‫ﻭ ﺭﺳﺘﮕﺎﺭﻯ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ ﺟﻮﺍﻧﺎﻥ ﺑﺎﻳﺪ ﺩﺭ ﺭﺍﻩ ﺧﺪﻣﺖ َ‬ ‫ﻣﺠﻬﺰ ﮔﺮﺩﻧﺪ‬ ‫ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺑﺸﺮ ﺍﺯ ﮔﺮﺩﺍﺏ ﺟﻬﻞ ﻭ ﮔﻤﺮﺍﻫﻰ ‪ ،‬ﺑﺎ ﻣﻌﺎﺭﻑ ﻭ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻰ ﭼﻨﺎﻥ‬ ‫ّ‬ ‫ﺍﻻﺑﻬﻰ ﺭﺍ ﺑﺮ ﻓﺮﺍﺯ ﺍﻳﻦ ﺗﻮﺩﮤ ﻏﺒﺮﺍ ﺑﺎﻫﺘﺰﺍﺯ ﺁﻭﺭﻧﺪ " ‪٠‬‬ ‫ﻋﻠﻢ ﻳﺎ ﺑﻬﺎء‬ ‫ﮐﻪ َ َ‬ ‫ٰ‬

‫ﺑﺎﺣﺒﺎﻯ ﺍﻧﮕﻠﺴﺘﺎﻥ ‪ -‬ﺹ ‪ ٢٣٩‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬ ‫) ﺗﺮﺟﻤﻪ ﺍﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ‬ ‫ّ‬

‫ﻣﺆﺛﺮ ﻭ ﺧﺮﺩﻣﻨﺪﺍﻧﮥ ﺟﻮﺍﻧﺎﻥ ﺑﻬﺎﺋﻰ‬ ‫‪ " - ٢‬ﻫﻴﭻ ﺍﻣﺮﻯ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻣﺎﻧﻨﺪ ﺷﺮﮐﺖ ﻣﺪﺍﻭﻡ ﻭ ّ‬

‫ﻣﻠﺖ ﻭ ﻗﻮﻡ ﻭ ﻋﺸﻴﺮﻩ ‪ ،‬ﺩﺭ ﺩﺍﻳﺮﮤ ﺧﺪﻣﺎﺕ ﺗﺒﻠﻴﻐﻰ ﻫﻤﭽﻨﻴﻦ ﻣﺠﻬﻮﺩﺍﺕ ﺍﺩﺍﺭﻯ‬ ‫ﺍﺯ ﻫﺮ ﻃﺒﻘﻪ ﻭ ّ‬

‫ﻣﺤﺮﮎ ﺗﺄﺳﻴﺴﺎﺕ ﺍﻣﺮ ﻧﻮﺯﺍﺩ‬ ‫ﻣﻤﺪ ﺣﻴﺎﺕ ﻭ‬ ‫ﻓﻌﺎﻟﻪ ﺍﻯ ﺭﺍ ﮐﻪ ُ ِ ّ‬ ‫‪ ،‬ﺭﻭﺡ ﺟﻮﺍﻥ ﻭ ﻧﻴﺮﻭﻯ ّ‬ ‫ّ‬ ‫ﺍﻟﻬﻰ ﺍﺳﺖ ‪ ،‬ﺩﺭ ﺍﻧﻈﺎﺭ ﻧﺎﺱ ﺩﺭ ﻫﺮ ﺩﻭ ﻗﺎﺭﻩ ﻣﺸﻬﻮﺩ ﻭ ﺟﻠﻮﻩ ﮔﺮ ﺳﺎﺯﺩ " ‪.‬‬ ‫) ﺹ ‪ ١٤٥‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ ﻣﺼﻮﺏ (‬

‫ﺍﺧﺺ ﻣﺮﺑﻮﻁ ﺑﺠﻮﺍﻧﺎﻥ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‬ ‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﺑﻨﺤﻮ ﻣﺴﺘﻘﻴﻢ ﻭ‬ ‫‪ " - ٣‬ﺷﺮﻁ ﺛﺎﻧﻰ ﻳﻌﻨﻰ ّ‬ ‫ّ‬

‫‪ ) "...‬ﺹ ‪ ٤٩‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ ﻣﺼﻮﺏ (‬ ‫ﺹ ‪١٤٥‬‬

‫‪ " - ٤‬ﺟﻮﺍﻧﺎﻥ ﺑﻬﺎﺋﻰ ﻣﺨﺼﻮﺻﴼ ﺑﺎﻳﺴﺘﻰ ﻫﻤﻴﺸﻪ ﮐﻮﺷﺎ ﺑﺎﺷﻨﺪ ﮐﻪ ﺳﺮﻣﺸﻖ ﻭ ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ‬

‫ﻋﻔﺖ ‪ ،‬ﻫﺮﺯﮔﻰ ﻭ‬ ‫ﺑﻬﺎﺋﻰ ﺑﺎﺷﻨﺪ ‪ .‬ﺟﻬﺎﻥ ﺍﻃﺮﺍﻑ ﻣﺎ ﺭﺍ ﻓﺴﺎﺩ ﺍﺧﻼﻕ ﺍﻏﺘﺸﺎﺵ ﻭ ﻋﺪﻡ ّ‬

‫ﺑﺪﺭﻓﺘﺎﺭﻯ ُﭘﺮ ﮐﺮﺩﻩ ﺍﺳﺖ ‪ .‬ﺟﻮﺍﻧﺎﻥ ﺑﻬﺎﺋﻰ ﻣﻴﺒﺎﻳﺴﺖ ﺩﺷﻤﻦ ﺍﻳﻦ ﻣﻔﺎﺳﺪ ﺑﺎﺷﻨﺪ ﻭ ﺑﺎ ﭘﺎﮐﻰ ﻭ‬

‫ﺗﺤﻤﻞ ﻭ ﺭﻓﺘﺎﺭﻧﻴﮏ ﺧﻮﻳﺶ ‪ ،‬ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺍﺯ ﭘﻴﺮ ﻭ ﺟﻮﺍﻥ‬ ‫ﭘﺎﮐﺪﺍﻣﻨﻰ ‪ ،‬ﺻﺪﺍﻗﺖ ‪ ،‬ﻧﺠﺎﺑﺖ ‪،‬‬ ‫ّ‬

‫ﺑﺎﻣﺮ ﺍﻟﻬﻰ ﺟﻠﺐ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺟﻬﺎﻥ ﺍﺯ ﺣﺮﻑ ﺧﺴﺘﻪ ﺷﺪﻩ ﻭ ﺗﺸﻨﮥ ﻋﻤﻞ ﺍﺳﺖ ﻭ ﺟﻮﺍﻧﺎﻥ ﺑﻬﺎﺋﻰ‬

‫ﺑﺎﻳﺪ ﺟﻮﺍﺑﮕﻮﻯ ﺍﻳﻦ ﺍﻧﺘﻈﺎﺭ ﺑﺎﺷﻨﺪ " ‪.‬‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٣٣‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪-‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬ ‫*****‬

‫ﺹ ‪١٤٦‬‬

‫ﺣﺞ "‬ ‫" ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺣﺞ ْ َ ْ ِ‬ ‫ﺩﻭﻥ‬ ‫" َْ‬ ‫ﭐﻟﺒﻴﺖ ُ َ‬ ‫ﻟﻤﻦ ْ َ َ‬ ‫ﻣﻨﮑﻢ َ ‪‬‬ ‫ِﭐﺳﺘﻄﺎﻉ ِ ْ ُ ْ‬ ‫ﺣﮑﻢ ﭐ‪َ ِ ُ‬‬ ‫ﻗﺪ َ َ َ‬ ‫ﻣﻦ ِ ِ ِ‬ ‫ﻟﻬﻮ‬ ‫ﻋﻨﻬﻦ َ ْ َ ً‬ ‫ﭐﻟﻨﺴﺎء َ َ‬ ‫ﺭﺣﻤﺔ ِ ْ‬ ‫ﻋﻔﺎ ﭐ‪ ُ ْ َ ُ‬‬ ‫ﻋﻨﺪﻩ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ِ َ‬

‫َْ ُ ْ ِ‬ ‫ﺏ ‪( k ٣٢ ) . " .‬‬ ‫ﺍﻟﻤﻌﻄﻰ ْ َ ّ‬ ‫ﭐﻟﻮﻫﺎ ُ‬

‫ﻭ ﺩﺭ ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬

‫ﺣﺞ ﻳﮑﻰ ﺍﺯ ﺩﻭ ﺑﻴﺖ ﻭﺍﺟﺐ ﺩﻳﮕﺮ ﺑﺴﺘﻪ ﺑﻤﻴﻞ ﺷﺨﺼﻰ ﺍﺳﺖ‬ ‫‪ " - ٢‬ﺳﺆﺍﻝ ﺍﺯ ﺣﺞ ‪ .‬ﺟﻮﺍﺏ ‪ّ :‬‬

‫ﮐﻪ‬

‫ﺣﺞ ﻧﻤﻮﺩﻩ " ‪( Q ٢٥ ) ٠‬‬ ‫ﻋﺰﻳﻤﺖ ّ‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺭﺳﺎﻟﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺣﺞ ﺑﻴﺖ ﮐﻪ ﺑﺮ ﺭﺟﺎﻝ ﺍﺳﺖ ﺑﻴﺖ ﺍﻋﻈﻢ ﺩﺭ‬ ‫‪"-٣‬‬ ‫ﺣﺞ ﺍﺳﺘﺴﻔﺎﺭ ﺷﺪﻩ ﺑﻮﺩ ‪ .‬ﺟﻮﺍﺏ‪ّ :‬‬ ‫ﻣﺠﺪﺩ ﺍﺯ ّ‬ ‫ّ‬

‫ﺣﺞ ﻧﻤﺎﻳﻨﺪ ﮐﺎﻓﻰ ﺍﺳﺖ ‪ .‬ﻫﺮ‬ ‫ﺑﻐﺪﺍﺩ ﻭ ﺑﻴﺖ ﻧﻘﻄﻪ ﺩﺭ ﺷﻴﺮﺍﺯ ﻣﻘﺼﻮﺩ ﺍﺳﺖ ‪ .‬ﻫﺮ ﻳﮏ ﺭﺍ ﮐﻪ ّ‬ ‫ﺣﺞ ﻧﻤﺎﻳﻨﺪ " ‪( Q ٢٩ ) ٠‬‬ ‫ﮐﺪﺍﻡ ﮐﻪ ﻧﺰﺩﻳﮏ ﺗﺮ ﺑﻪ ﻫﺮ َ َﺑﻠﺪ ﺍﺳﺖ ﺍﻫﻞ ﺁﻥ ﺑﻠﺪ ﺁﻧﺮﺍ ّ‬

‫ﺍﻟﺤﺞ ﺩﺭ ﻭﺻﻒ ﺑﻴﺖ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻭ ﺩﺭ ﺳﻮﺓ‬ ‫ّ‬

‫ﻳﻄﻮﻓﻦ ِﻓﻲ َ ِ ِ‬ ‫ﻣﻘﺎﻡ ّ ِ‬ ‫ﭐﻟﻤﻘﺮﺑﻴﻦ‬ ‫ﻣﻼ‪ُ َ  ‬‬ ‫ﺣﻮﻟﻪ َ َ‬ ‫ﭐﻟﺬﻱ ِ ُ ْ ُ ‪‬‬ ‫ﮑﺔ ْ ُ َ ّ ِ ْ َ‬ ‫‪َ َ َ "-٤‬‬

‫ﭐﻟﺬﻳﻨﻬﻢ ِﻓﻲ َ ِ‬ ‫ﻳﺴﺒﺤﻮﻥ " ‪٠‬‬ ‫ﻫﻢ ُ َ ِ ُ ْ َ‬ ‫ﺣﻮﻝ ْ َ ِ‬ ‫ﭐﻟﻌﺮﺵ ُ ْ‬ ‫‪ْ َُ ِ‬‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ٨٦‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬ ‫ﺹ ‪١٤٧‬‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺳﻮﺭﻩ ﻣﺒﺎﺭﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺯﺍﺭ ﭐ‪ِ َ‬ﻓﻲ ُ َ ِ ِ‬ ‫ﺳﺮﺍﺩﻕ‬ ‫ﭐﻟﺒﻴﺖ َ َ ْ‬ ‫‪ " - ٥‬ﺗﭑ‪ْ َ ِ‬‬ ‫ﮐﻤﻦ َ َ‬ ‫ﺯﺍﺭ ْ َ ْ َ‬ ‫ﻣﻦ َ َ‬

‫ﻣﺠﺪ َ َ ِ‬ ‫ﺧﺒﺎ‪ِ ْ َ ‬‬ ‫ﻋﺰ ِ َ ‪ِ ‬‬ ‫ﺟﻤﺎﻟﻪ ‪. "...‬‬ ‫ِ ‪‬‬ ‫ﻟﻘﺎ‪‬ﻪ َﻭ ِ َ‬

‫ﺍﻋﻠﻰ (‬ ‫ﺍﻟﺤﺞ ‪ -‬ﺹ ‪ ٩٨‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫) ﺳﻮﺭﺓ ْ َ ّ‬ ‫ٰ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﺴﺘﺤﻖ ﺗﻌﻈﻴﻢ ﻭ ﺗﮑﺮﻳﻢ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﻨﺴﻮﺏ ﺑﺸﺨﺺ ﺟﻠﻴﻞ ‪ .‬ﺍﻳﻦ‬ ‫ﻣﻘﺪﺳﻪ‬ ‫ﺍﻣﺎ ِﺑﻘﺎﻉ ّ‬ ‫ّ‬ ‫ء" ّ‬

‫ﻣﺤﻞ ﻭﻗﺘﻰ ﮐﻮﻯ ﺟﺎﻧﺎﻥ ﺑﻮﺩ ﻭ‬ ‫ﺗﻌﻈﻴﻢ ﻭ ﺗﮑﺮﻳﻢ ﺭﺍﺟﻊ ﺑﺮﻭﺡ ﭘﺎﮎ ﺍﺳﺖ ﻧﻪ ﺟﺴﻢ ﺧﺎﮎ ‪ .‬ﺍﻳﻦ‬ ‫ّ‬ ‫ﺁﻥ‬

‫ِ‬ ‫ﮐﺤﻞ ﺑﻴﻨﺶ ﻧﻤﺎﻳﻨﺪ ﻭﻟﻰ‬ ‫ﺟﺎﻥ ﭘﺎﮎ ﺩﺭ ﺁﻥ ﻣﺄﻭﻯ ﺩﺍﺷﺖ ‪ ،‬ﻟﻬﺬﺍ ﻋﺎﺷﻘﺎﻥ‬ ‫ﺧﺎﮎ ﺁﻥ ﮐﻮﻯ ﺭﺍ ُ ْ‬

‫ﻃﻠﺐ ﻋﻮﻥ ﻭ ﺣﻤﺎﻳﺖ ﻭ ﺣﻔﻆ ﻭ‬ ‫ّ‬ ‫ﺍﻣﺎ ِ‬ ‫ﺗﻌﻠﻖ ﺑﻪ ﺗﺮﺍﺏ ﻧﺪﺍﺭﻧﺪ ﺑﻠﮑﻪ ﺑﻔﻴﺾ ﺁﻓﺘﺎﺏ ﻧﮕﺮﻧﺪ ‪ّ .‬‬

‫ﺻﻴﺎﻧﺖ ﺟﺰ ﺑﻪ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺟﺎﺋﺰ ﻧﻪ ﻭ ﺍﮔﺮ ﺩﻭﻥ ﺁﻥ ﺑﺎﺷﺪ ﻣﻨﺘﻬﻰ ﺑﻪ ﭘﺮﺳﺘﺶ ﺧﺎﮎ ﮔﺮﺩﺩ " ‪٠‬‬

‫) ﺹ ‪ ٢٤٧‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﺍﺣﮑﺎﻡ (‬

‫*****‬

‫ﺹ ‪١٤٨‬‬

‫" ﺣﺴﻦ ﻣﺤﻀﺮ ﻭ ﻟﻄﻒ ﺑﻴﺎﻥ ﻭ ُﺧﻠﻖ ﺧﻮﺵ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻟﺪﻯ‬ ‫ﻃﺮﺍﺯ ِ ْ َ ْ ِ‬ ‫ﺍﺣﺴﻦ ِ َ ٍ‬ ‫‪ِ " - ١‬ﻃﺮﺍﺯ ﺳﻮﻡ ِﻓﻰ ُ ِ‬ ‫ﻣﻦ َ َ‬ ‫ﻟﻠﺨﻠﻖ ِ ْ‬ ‫ﺍﻧﻪ َ ْ َ ُ‬ ‫ﭐﻟﺨﻠﻖ ِ ‪ُ ‬‬

‫ﻫﻴﺎﮐﻞ َ ْ ِ َ ‪ِ ‬‬ ‫ﻧﻮﺭ◌ﻩ‬ ‫ﺍﻭﻟﻴﺎ‪‬ﻪ َ َ ْ ِ‬ ‫ْ َ ‪‬‬ ‫ﺯﻳﻦ ﭐ‪ِ ُ‬ﺑ ِﻪ َ َ ِ َ‬ ‫ﻟﻌﻤﺮﻱ ُ ْ ُ ُ‬ ‫ﭐﻟﺤﻖ َ ّ َ‬ ‫ﺍﺷﺮﺍﻗﻬﺎ ‪ .‬ﻫﺮ ﻧﻔﺴﻰ ﺑﺂﻥ ﻓﺎﺋﺰ ﺷﺪ ﺍﻭ ﺍﺯ ﺟﻮﺍﻫﺮ ﺧﻠﻖ‬ ‫َُْ ُ‬ ‫ﭐﻟﺸﻤﺲ َﻭ ِ ْ َ‬ ‫ﻧﻮﺭ ّ ِ‬ ‫ﻳﻔﻮﻕ ُ ْ َ‬

‫ﻣﻌﻠﻖ ‪ُ .‬ﺧﻠﻖ ﻧﻴﮏ ﺳﺒﺐ ﻫﺪﺍﻳﺖ َﺧﻠﻖ ﺍﺳﺖ‬ ‫ﻋﺎﻟﻢ ﺑﺂﻥ ﻣﻨﻮﻁ ﻭ ّ‬ ‫ﻋﺰﺕ ﻭ ﺭﻓﻌﺖ َ‬ ‫ﻣﺤﺴﻮﺑﺴﺖ ‪ّ .‬‬

‫ِ‬ ‫ﻣﺰﻳﻦ‬ ‫ﺑﺼﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻭ ﻧﺒﺎ ﻋﻈﻴﻢ ‪ .‬ﻧﻴﮑﻮﺳﺖ ﺣﺎﻝ ﻧﻔﺴﻰ ﮐﻪ ﺑﺼﻔﺎﺕ ﻭ ﺍﺧﻼﻕ ﻣﻼ‬ ‫ﺍﻋﻠﻰ ّ‬ ‫ٰ‬

‫ﺍﺳﺖ "‬

‫ﺍﺑﻬﻰ (‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻃﺮﺍﺯﺍﺕ ﺹ ‪ ١٨ - ٩‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬

‫ﺩﺭ ﮐﺘﺎﺏ ﻋﻬﺪﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ٢‬ﺑﺮﺍﺳﺘﻰ ﻣﻴﮕﻮﻳﻢ ﻟﺴﺎﻥ ﺍﺯ ﺑﺮﺍﻯ ﺫﮐﺮ ﺧﻴﺮ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺑﮕﻔﺘﺎﺭ ﺯﺷﺖ ﻣﻴﺎﻻﺋﻴﺪ ‪.‬‬

‫ﺗﮑﻠﻢ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺍﺯ ﻟﻌﻦ ﻭ‬ ‫ﮐﻞ ﺑﻤﺎ ﻳﻨﺒﻐﻰ ّ‬ ‫ﺳﻠﻒ ﺍﺯ ﺑﻌﺪ ﺑﺎﻳﺪ ّ‬ ‫َ َ‬ ‫ﻋﻔﺎﺍ‪ّ َ ُ‬‬ ‫ﻋﻤﺎ َ َ َ‬ ‫ﻳﺘﮑﺪﺭ ِ ِﺑﻪ ْ ِ‬ ‫ﭐﻻﻧﺴﺎﻥ ﺍﺟﺘﻨﺎﺏ ﻧﻤﺎﻳﻨﺪ " ‪٠‬‬ ‫ﻃﻌﻦ ﻭ َﻣﺎ َ َ َ ّ ُ‬

‫ﻭ ﺩﺭ ﺍﻳﻘﺎﻥ ﻣﺴﺘﻄﺎﺏ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺳﻤﻰ‬ ‫‪ " - ٣‬ﻭ ﺍﺯ ّ‬ ‫ﺗﮑﻠﻢ ﺑﻴﻔﺎﻳﺪﻩ ﺍﺣﺘﺮﺍﺯ ﮐﻨﺪ ﭼﻪ ﺯﺑﺎﻥ ﻧﺎﺭﻯ ﺍﺳﺖ ﺍﻓﺴﺮﺩﻩ ﻭ ﮐﺜﺮﺕ ﺑﻴﺎﻥ ّ‬

‫ﺍﺳﺖ ﻫﻼﮎ ﮐﻨﻨﺪﻩ ‪ .‬ﻧﺎﺭ ﻇﺎﻫﺮﻯ ﺍﺟﺴﺎﺩ ﺭﺍ ﻣﺤﺘﺮﻕ ﻧﻤﺎﻳﺪ ﻭ ﻧﺎﺭ ﻟﺴﺎﻥ ﺍﺭﻭﺍﺡ ﻭ ﺍﻓﺌﺪﻩ ﺭﺍ‬ ‫ﺑﮕﺪﺍﺯﺩ ‪ .‬ﺍﺛﺮ ﺁﻥ ﺑﺴﺎﻋﺘﻰ ﻓﺎﻧﻰ ﺷﻮﺩ ﻭ ﺍﺛﺮ ﺍﻳﻦ ﻧﺎﺭ ﺑﻘﺮﻧﻰ ﺑﺎﻗﻰ ﻣﺎﻧﺪ " ‪.‬‬ ‫) ﺹ ‪ ١٦١‬ﻁ ‪ ١٣١٨‬ﻣﺼﺮ (‬ ‫ﺹ ‪١٤٩‬‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﻣﻘﺼﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻟﻨﻔﻮﺫ َﻭ‬ ‫ﻳﻄﻠﺐ ‪َ ْ ُ ‬‬ ‫‪ " - ٤‬ﺣﻀﺮﺕ ﻣﻮﺟﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﺪ ِ ‪‬‬ ‫ﺍﻥ ْ َ َ َ‬ ‫ﭐﻟﺒﻴﺎﻥ َ ْ َ‬ ‫ﺟﻮﻫﺮ َ ْ ُ ُ‬

‫ﻣﻌﻠﻖ ِ ِ ّ َ َ ِ‬ ‫ﭐﻟﻠﻄﺎﻓﺔ‬ ‫ﺍﻣﺎ ‪ُ ْ ُ ‬‬ ‫ِْ ِْ َ َ‬ ‫ﺑﭑﻟﻠﻄﺎﻓﺔ َﻭ ‪ُ َ ‬‬ ‫ﭐﻟﻨﻔﻮﺫ ُ َ ّ ٌ‬ ‫ﭐﻻﻋﺘﺪﺍﻝ ‪ّ َ .‬‬

‫ﭐﻟﻔﺎﺭﻏﺔ ّ ِ َ ِ‬ ‫ﺑﭑﻟﻘﻠﻮﺏ ْ َ ِ َ ِ‬ ‫ﭐﻻﻋﺘﺪﺍﻝ‬ ‫ﺍﻣﺎ ْ ْ ِ َ ُ‬ ‫َُ َ ٌ‬ ‫ﻣﻨﻮﻃﺔ ْ ُ ُ ْ ِ‬ ‫ﭐﻟﺼﺎﻓﻴﺔ َﻭ َ ّ‬

‫ﺑﺎﻟﺤﮑﻤﺔ ّ ِ‬ ‫ﭐﻣﺘﺰﺍﺟﻪ ِ ْ ِ ْ َ ِ‬ ‫ﺍﻧﺘﻬﻰ ‪.‬‬ ‫ﭐﻻﻟﻮﺍﺡ ‪.‬‬ ‫ِْ ُ ُ‬ ‫ﭐﻟﺘﻲ َ ْ َ َ‬ ‫ﺫﮐﺮﻧﺎﻫﺎ ِﻓﻰ ْ َ ْ َ ِ‬ ‫ٰ‬

‫ﻣﺒﻴﻦ ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻮﻗﺖ ﻭ‬ ‫ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﮐﻠﻤﻪ ﺭﻭﺣﻰ ﺍﺳﺖ ﻟﺬﺍ ﺑﺎﻳﺪ ُ َ ّ‬ ‫ﻣﮑﻠﻢ ﻭ ُ َ ّ‬ ‫ﻣﻘﺎﻡ ‪ ،‬ﮐﻠﻤﻪ ﺍﻟﻘﺎء ﻓﺮﻣﺎﻳﻨﺪ ﭼﻪ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﮐﻠﻤﻪ ﺍﺛﺮﻯ ﻣﻮﺟﻮﺩ ﻭ ﻣﺸﻬﻮﺩ ‪.‬‬

‫ﺍﺧﺮﻯ ﺑﻤﺜﺎﺑﮥ ﻧﻮﺭ ﻭ ﺍﺛﺮ ﻫﺮ ﺩﻭ‬ ‫ﺣﻀﺮﺕ ﻣﻮﺟﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻳﮏ ﮐﻠﻤﻪ ﺑﻤﺜﺎﻳﮥ ﻧﺎﺭ ﺍﺳﺖ ﻭ ُ‬ ‫ٰ‬

‫ﺧﺎﺻﻴﺖ ﺷﻴﺮ ﺩﺭ ﺍﻭ ﺑﺎﺷﺪ‬ ‫ﺍﻭﻝ ﺑﮑﻠﻤﻪ ﺍﻯ ﮐﻪ‬ ‫ﺩﺭ َ‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﻟﺬﺍ ﺑﺎﻳﺪ ﺣﮑﻴﻢ ﺩﺍﻧﺎ ﺩﺭ ّ‬

‫ﺗﮑﻠﻢ ﻧﻤﺎﻳﺪ ﺗﺎ ﺍﻃﻔﺎﻝ ﺭﻭﺯﮔﺎﺭ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ ﻭ ﺑﻐﺎﻳﺖ ﻗﺼﻮﺍﻯ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﻣﻘﺎﻡ‬ ‫ّ‬

‫ﺍﺩﺭﺍﮎ ﻭ ﺑﺰﺭﮔﻴﺴﺖ ﻓﺎﺋﺰ ﮔﺮﺩﻧﺪ ‪.‬‬

‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻳﮏ ﮐﻠﻤﻪ ﺑﻤﺜﺎﺑﮥ ﺭﺑﻴﻊ ﺍﺳﺖ ﻭ ﻧﻬﺎﻟﻬﺎﻯ ﺑﺴﺘﺎﻥ ﺩﺍﻧﺶ ﺍﺯ ﺍﻭ ﺳﺮ ﺳﺒﺰ‬

‫ﺧﺮﻡ ﻭ ﮐﻠﻤﮥ ﺩﻳﮕﺮ ﻣﺎﻧﻨﺪ َﺳﻤﻮﻡ ‪ .‬ﺍﻧﺘﻬﻰ‬ ‫ﻭ ّ‬

‫ﮐﻞ ﺑﻤﺎ ﻳﻨﺒﻐﻰ‬ ‫ﺣﮑﻴﻢ ﺩﺍﻧﺎ ﺑﺎﻳﺪ ﺑﮑﻤﺎﻝ ﻣﺪﺍﺭﺍ ّ‬ ‫ﺗﮑﻠﻢ ﻓﺮﻣﺎﻳﺪ ﺗﺎ ﺍﺯ ﺣﻼﻭﺕ ﺑﻴﺎﻥ ّ‬

‫ِﻟﻼﻧﺴﺎﻥ ﻓﺎﺋﺰ ﺷﻮﻧﺪ ‪"...‬‬

‫ﺍﺑﻬﻰ (‬ ‫) ﺹ ‪ ١٠٦‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ‬ ‫ٰ‬

‫ﺩﺭ ﻗﻄﻌﮥ ‪ ٥‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﮥ ﻓﺎﺭﺳﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ٥‬ﺍﻯ ﭘﺴﺮ ﺧﺎﮎ ﺑﺮﺍﺳﺘﻰ ﻣﻴﮕﻮﻳﻢ ﻏﺎﻓﻞ ﺗﺮﻳﻦ ﻋﺒﺎﺩ ﮐﺴﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻗﻮﻝ ﻣﺠﺎﺩﻟﻪ ﻧﻤﺎﻳﺪ‬

‫ﺗﻔﻮﻕ ﺟﻮﻳﺪ ‪ .‬ﺑﮕﻮﺍﻯ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺎﻋﻤﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﺭﺍﺋﻴﺪ ﻧﻪ ﺑﺎﻗﻮﺍﻝ "‪.‬‬ ‫ﻭ ﺑﺮ ﺑﺮﺍﺩﺭ ﺧﻮﺩ ّ‬

‫ﺹ ‪١٥٠‬‬

‫ﻋﺎﻟﻢ ﺑﺮﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﻣﻌﺎﺷﺮﺕ ﻧﻤﺎﺋﻴﺪ ﺍﮔﺮ ﻧﺰﺩ ﺷﻤﺎ‬ ‫‪ " - ٦‬ﺍﻯ ﺍﻫﻞ ﺑﻬﺎ ﺑﺎ ﺟﻤﻴﻊ ﺍﻫﻞ َ‬

‫ﻣﺤﺒﺖ ﻭ ﺷﻔﻘﺖ ﺍﻟﻘﺎ ﻧﻤﺎﺋﻴﺪ ﺍﮔﺮ‬ ‫ﮐﻠﻤﻪ ﻳﺎ ﺟﻮﻫﺮﻳﺴﺖ ﮐﻪ ﺩﻭﻥ ﺷﻤﺎ ﺍﺯ ﺁﻥ ﻣﺤﺮﻭﻡ ﺑﻠﺴﺎﻥ‬ ‫ّ‬ ‫ﻗﺒﻮﻝ ﺷﺪ ﻭ ﺍﺛﺮ ﻧﻤﻮﺩ ﻣﻘﺼﺪ ﺣﺎﺻﻞ ﻭ ّﺍﻻ ﺍﻭ ﺭﺍ ﺑﺎﻭ ﮔﺬﺍﺭﻳﺪ ﻭ ﺩﺭﺑﺎﺭﮤ ﺍﻭ ﺩﻋﺎ‬

‫ﺟﺬﺍﺏ ﻗﻠﻮﺏ ﺍﺳﺖ ﻭ ﻣﺎﺋﺪﮤ ﺭﻭﺡ ﻭ ﺑﻤﺜﺎﺑﮥ ﻣﻌﺎﻧﻴﺴﺖ ﺍﺯ‬ ‫ﻧﻤﺎﺋﻴﺪ ﻧﻪ ﺟﻔﺎ ‪ .‬ﻟﺴﺎﻥ ﺷﻔﻘﺖ ّ‬

‫ﺑﺮﺍﻯ ﺍﻟﻔﺎﻅ ﻭ ﻣﺎﻧﻨﺪ ﺍﻓﻖ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﺍﺷﺮﺍﻕ ﺁﻓﺘﺎﺏ ﺣﮑﻤﺖ ﻭ ﺩﺍﻧﺎﺋﻰ " ‪٠‬‬ ‫) ﺹ ‪ ١٣٥‬ﻣﺠﻤﻮﻋﮥ ﺍﺷﺮﺍﻗﺎﺕ (‬

‫‪ " - ٧‬ﺩﺍﻧﺎﻯ ﺁﺳﻤﺎﻧﻰ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮔﻔﺘﺎﺭ ﺩﺭﺷﺖ ﺑﺠﺎﻯ ﺷﻤﺸﻴﺮ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﻭ ﻧﺮﻡ ﺁﻥ ﺑﺠﺎﻯ‬

‫ﺷﻴﺮ ‪ .‬ﮐﻮﺩﮐﺎﻥ ﺟﻬﺎﻥ ﺍﺯ ﺍﻳﻦ ﺑﺪﺍﻧﺎﺋﻰ ﺭﺳﻨﺪ ﻭ ﺑﺮﺗﺮﻯ ﺟﻮﻳﻨﺪ " ‪٠‬‬

‫) ﺹ ‪٢٦٤‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫‪ " - ٨‬ﺑﺎﻭﺟﻮﺩ ﻧﺎﺿﺮﮤ ﻣﺴﺘﺒﺸﺮﻩ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻣﻌﺎﺷﺮﺕ ﮐﻨﻴﺪ " ‪.‬‬

‫) ﺹ ‪ ٢١٧‬ﻣﺠﻤﻮﻋﮥ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬

‫ﻋﻠﺖ‬ ‫‪ " - ٩‬ﺑﻴﺎﻥ ﺍﮔﺮ ﺑﺎﻧﺪﺍﺯﻩ ﮔﻔﺘﻪ ﺷﻮﺩ ﺭﺣﻤﺖ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﺳﺒﺐ ﻭ ّ‬

‫ﻫﻼﮎ " ‪٠‬‬

‫) ﺹ ‪ ١١٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭﺧﻠﻖ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﺳﻔﺎﺭ ﻏﺮﺏ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺣﻀﺎﺭ ﻭ ﺍﻗﺘﻀﺎﻯ ﻭﻗﺖ ﺑﺎﺷﺪ ‪ُ .‬ﺣﺴﻦ ﻋﺒﺎﺭﺍﺕ ﻭ ﺍﻋﺘﺪﺍﻝ ﺩﺭ ﺍﺩﺍء‬ ‫‪ " -١‬ﺑﻴﺎﻥ ﺑﺎﻳﺪ ﺑﻤﺸﺮﺏ ّ‬ ‫ﻣﻌﺎﻧﻰ ﻭ ﮐﻠﻤﺎﺕ ﻻﺯﻡ " ‪٠‬‬

‫) ﺹ ‪ ١٧٦‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪١٢٩‬ﺑﺪﻳﻊ (‬ ‫ﺹ ‪١٥١‬‬

‫‪ " - ٢‬ﻫﻤﻴﺸﻪ ﺑﮑﻮﺷﻴﺪ ﮐﻪ ﻧﻔﻮﺱ ﺭﺍ ﻣﺴﺮﻭﺭ ﻧﻤﺎﺋﻴﺪ ﻭ ﻗﻠﻮﺏ ﺭﺍ ﺷﺎﺩﻣﺎﻥ ﮐﻨﻴﺪ ﺗﺎ ﺑﺘﻮﺍﻧﻴﺪ‬

‫ﺳﺒﺐ ﻫﺪﺍﻳﺖ ﺧﻠﻖ ﮔﺮﺩﻳﺪ ﻭ ﺍﻋﻼء ﮐﻠﻤﺔﺍ‪ ‬ﻭ ﻧﺸﺮ ﻧﻔﺤﺎﺕ ﻧﻤﺎﺋﻴﺪ" ‪.‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٢٧٢‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪ " - ٣‬ﻫﻤﻴﺸﻪ ﺧﻮﺵ ﺧﺒﺮ ﺑﺎﺷﻴﺪ ‪َ .‬ﺍﺧﺒﺎﺭ ﺧﻮﺵ ﺭﺍ ﻫﻤﻴﺸﻪ ﺯﻭﺩ ﻣﻨﺘﺸﺮ ﻧﻤﺎﺋﻴﺪ ﻭ ﺳﺒﺐ ﺳﺮﻭﺭ ﻭ‬

‫ﺍﻣﺎ ﺍﮔﺮ ﺑﺠﻬﺖ ﻧﻔﺴﻰ ﭘﻴﺎﻡ ﻭ ﺧﺒﺮ ﺑﺪﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﺩﺭ ﺍﺑﻼﻍ‬ ‫ﺍﻧﺘﺒﺎﻩ ﻗﻠﻮﺏ ﮔﺮﺩﻳﺪ ‪ّ .‬‬

‫ﻭ ﻣﺬﺍﮐﺮﮤ ﺁﻥ ﻋﺠﻠﻪ ﻧﻨﻤﺎﺋﻴﺪ ﻭ ﺳﺒﺐ ﺣﺰﻥ ﻃﺮﻑ ﻣﻘﺎﺑﻞ ﻧﺸﻮﻳﺪ ‪.‬‬

‫ﻣﻦ ﻭﻗﺘﻰ ﺧﺒﺮ ﺑﺪﻯ ﺭﺍ ﺑﺮﺍﻯ ﺷﺨﺼﻰ ﺩﺍﺭﻡ ﺻﺮﻳﺤﴼ ﺑﺎﻭ ﻧﻤﻴﮕﻮﻳﻢ ﺑﻠﮑﻪ ﻧﻮﻋﻰ ﺑﺎ ﺍﻭ ﺻﺤﺒﺖ‬ ‫ﺗﺴﻠﻰ ﺍﻭ ﻣﻴﮕﺮﺩﺩ " ‪٠‬‬ ‫ﻣﻴﮑﻨﻢ ﮐﻪ ﭼﻮﻥ ﺁﻥ ﺧﺒﺮ ﺭﺍ ﻣﻴﺸﻨﻮﺩ ﺻﺤﺒﺖ ﻣﻦ ﻣﺎﻳﮥ ّ‬

‫) ﺹ ‪ ١٣٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫*****‬

‫ﺹ ‪١٥٢‬‬

‫" ﺣﻘﻮﻕ ﺍ‪" ‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻣ‪‬ﺔ ِ ْ َ ٍ‬ ‫ﻋﺸﺮ‬ ‫" َﻭ ‪‬‬ ‫ﭐﻟﺬﻫﺐ َ ِ ْ َ َ‬ ‫ﺗﻤﻠﮏ ِ ‪َ ‬‬ ‫ﭐﻟﺬﻯ َ َ ‪َ ‬‬ ‫ﻣﻦ ّ َ ِ‬ ‫ﻓﺘﺴﻌﺔ َ َ َ‬ ‫ﻣﺜﻘﺎﻝ ِ َ‬ ‫ﺍﻥ‬ ‫ﻣﺜﻘﺎﻻ ‪ِ ِ َ ‬‬ ‫ِ َْ ً‬ ‫ﻗﻮﻡ َ ْ‬ ‫ﻓﺎﻃﺮ ْ َ ْ ِ‬ ‫ﭐﻟﺴﻤﺎء ِ ّ ُ ْ‬ ‫ﺍﻳﺎﮐﻢ َﻳﺎ َ ْ ُ‬ ‫ﭐﻻﺭﺽ َﻭ ّ َ‬

‫ﭐﻟﻌﻈﻴﻢ ْ‬ ‫ﻋﻦ َ َ‬ ‫ﺗﻤﻨﻌﻮﺍ َ ْ ُ َ ُ‬ ‫ﻫﺬﺍ َ ْ َ‬ ‫ﺍﻧﻔﺴﮑﻢ َ ْ‬ ‫َ َُْْ‬ ‫ﭐﻟﻔﻀﻞ ْ َ ِ َ ِ‬

‫ﻋﻦ ُ ‪‬‬ ‫ﮐﻞ‬ ‫ﺑﻌﺪ ِ ْ‬ ‫ﺍﻣﺮﻧﺎﮐﻢ َ َ َ‬ ‫َْ‬ ‫ﺑﻬﺬﺍ َ ْ َ‬ ‫ﻋﻨﮑﻢ َﻭ َ ْ‬ ‫ﻏﻨﻴﴼ َ ْ ُ ْ‬ ‫ﮐﻨﺎ َ ِ ّ‬ ‫ﺍﺫ ُ ّ‬ ‫ﻗﺪ َ َ ْ َ ُ ْ‬

‫ِ‬ ‫ﻣﺼﺎﻟﺢ‬ ‫ﭐﻻﺭﺿﻴﻦ ‪ ِ .‬‬ ‫ﺍﻥ ِﻓﻲ َ ِ َ‬ ‫ﺫﻟﮏ َ ِ َ ٌ‬ ‫ﻣﻦ ِﻓﻰ ّ‬ ‫َ ْ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ ْ َ َ ِ ْ َ‬ ‫ﻟﺤﮑﻢ َﻭ َ َ‬ ‫ﻋﻠﻢ َ َ ٍ‬ ‫ﻗﻞ‬ ‫ﻟﻢ ُ ِ ْ‬ ‫ﭐﻟﺨﺒﻴﺮ ‪ْ ُ .‬‬ ‫ٌ◌ َ ْ‬ ‫ﭐﻟﻌﺎﻟﻢ ْ َ ِ ْ ُ‬ ‫ﺍﺣﺪ ِ ّﺍﻻ ﭐ‪ُ ِ َ ُ‬‬ ‫ﺑﻬﺎ ِ ْ ُ‬ ‫ﻳﺤﻂ ِ َ‬ ‫ﺍﻣﻮﺍﻟﮑﻢ َﻭ َ َ ّ ُ ُ ْ ِ‬ ‫ٍ‬ ‫ﻣﻘﺎﻣﺎﺕ َﻻ‬ ‫ﺍﻟﻰ َ َ‬ ‫ِﺑ َ ِ َ‬ ‫ﺗﻄﻬﻴﺮ َ ْ ِ ُ ْ‬ ‫ﺍﺭﺍﺩ َ ْ ِ ْ َ‬ ‫ﺬﻟﮏ َ َ َ‬ ‫ﺗﻘﺮﺑﮑﻢ َ ٰ‬ ‫ﭐﻟﻌﺰﻳﺰ‬ ‫ﻟﻬﻮ ْ َ ّ ُ‬ ‫ﻳﺪﺭﮐﻬﺎ ِ ّﺍﻻ َ ْ‬ ‫ﻣﻦ َﺷﺎ‪ ‬ﭐ‪ُ ّ ِ ُ‬‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ُْ ِ َُ‬ ‫ﭐﻟﻔﻀﺎﻝ ْ َ ُ‬

‫ﺗﺨﻮﻧﻮﺍ ِﻓﻲ ُ ُ ِ‬ ‫ﺗﺼﺮﻓﻮﺍ‬ ‫ﺣﻘﻮﻕ ﭐ‪َ ِ‬ﻭ ﻻ ُ َ ‪ُ ‬‬ ‫ﻗﻮﻡ ﻻ َ ُ ْ ْ‬ ‫ْ َ ُ‬ ‫ﭐﻟﮑﺮﻳﻢ ‪َ .‬ﻳﺎ ْ ُ‬ ‫ﺍﺫﺗﻪ َ َ ِ‬ ‫ﺑﻌﺪ ِ ْ ِ ِ‬ ‫ﮏ ُ ِ‬ ‫ﭐﻻﻟﻮﺍﺡ َﻭ‬ ‫ﻓﻴﻬﺎ ِ ّﺍﻻ َ ْ َ‬ ‫ﮐﺬﻟ َ‬ ‫ﻗﻀﻰ ْ َ ْ ُ‬ ‫َِْ‬ ‫ﭐﻻﻣﺮ ِﻓﻰ ْ َ ْ َ ِ‬

‫ﻳﺨﺎﻥ ِ ْ َ ْ ِ‬ ‫ﺑﭑﻟﻌﺪﻝ َﻭ‬ ‫ﺧﺎﻥ ﭐ‪ُ َ ُ َ‬‬ ‫ﻣﻦ َ َ‬ ‫ِﻓﻲ َ َ‬ ‫ﭐﻟﻤﻨﻴﻊ ‪ْ َ .‬‬ ‫ﻫﺬﺍ ّ ِ‬ ‫ﭐﻟﻠﻮﺡ ْ َ ِ ْ ِ‬

‫ِّ‬ ‫ﻳﻨﺰﻝ ) * ( َ َ ْ ِ‬ ‫ﺳﻤﺎ‪‬‬ ‫ﺍﻣﺮ ُ ْ َ ُ‬ ‫ﻋﻠﻴﻪ ْ َ َ َ ُ‬ ‫ﭐﻟﺬﻱ َ ِ َ‬ ‫ﺍﻟﺒﺮﮐﺔ ِ ْ‬ ‫ﻣﻦ َ َ‬ ‫ﺑﻤﺎ ُ ِ َ‬ ‫ﻋﻤﻞ ِ َ‬ ‫ﭐﻟﻤﻌﻄﻰ ْ َ ِ ِ‬ ‫ﭐﻟﻔﻴﺎﺽ ْ ُ ْ ِ‬ ‫ﻋﻄﺎ‪ِ ّ َ ‬‬ ‫ﺍﻧﻪ‬ ‫َ َ‬ ‫ﺭﺑﻪ َ ّ ِ‬ ‫ﭐﻟﻘﺪﻳﻢ ‪ُ ّ ِ .‬‬ ‫ﭐﻟﺒﺎﺫﻝ ْ َ ِ ْ ِ‬ ‫ﭐﻟﻘﻮﻡ‬ ‫ﭐﻟﻴﻮﻡ َ ْ َ‬ ‫ﺍﺭﺍﺩ َ ُ ْ‬ ‫ﻳﻌﺮﻓﻪ ْ َ ْ ُ‬ ‫ﺳﻮﻑ َ ْ ِ ُ ُ‬ ‫ﻟﮑﻢ َﻣﺎ َﻻ َ ِ ُ َ ُ‬ ‫ﺗﻌﺮﻓﻮﻧﻪ ْ َ ْ َ‬ ‫َ​َ َ‬ ‫ﺍﺫﺍ َ َ ِ‬ ‫ﮐﺬﻟﮏ‬ ‫ِ َ‬ ‫ﭐﻻﻓﺮﺍﺡ َ َ ِ َ‬ ‫ﭐﻻﺭﻭﺍﺡ َﻭ ُ ِ َ ْ‬ ‫ﻃﺎﺭﺕ ْ َ ْ َ ُ‬ ‫ﻃﻮﻳﺖ َ َ‬ ‫ﺯﺭﺍﺑﻰ ْ َ ْ َ ِ‬ ‫ﺣﻔﻴﻆ " ‪٠‬‬ ‫ﻟﻮﺡ َ ِ ْ ٌ‬ ‫ﻋﻨﺪﻩ َ ْ ٌ‬ ‫ﻳﺬﮐﺮﮐﻢ َ ْ‬ ‫ُ َ ُّ ُ ْ‬ ‫ﻣﻦ ِ ْ َ ُ‬ ‫ﻳﻨﺰﻝ " ‪٠‬‬ ‫) * ( ) ‪ ( k ٩٧‬ﻭ ﻳﺎ " َ ْ ِ ُ‬

‫‪ " - ٢‬ﻧﺼﺎﺏ ﺣﻘﻮﻕ ﺍ‪ ‬ﻧﻮﺯﺩﻩ ﻣﺜﻘﺎﻝ ﺍﺯ ﺫﻫﺐ ﺍﺳﺖ ﻳﻌﻨﻰ ﺑﻌﺪ ﺍﺯ ﺑﻠﻮﻍ ﻧﻘﻮﺩ ﺑﺎﻳﻦ ﻣﻘﺪﺍﺭ‬

‫ﺗﻌﻠﻖ ﻣﻴﮕﻴﺮﺩ " ‪٠‬‬ ‫‪ ،‬ﺣﻘﻮﻕ ّ‬ ‫) ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ (‬

‫ﺗﻌﻠﻖ ﻣﻴﮕﻴﺮﺩ ﻋﺪﺩ ﻧﻮﺯﺩﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻄﺎﺑﻖ ﺍﺳﺖ ﺑﺎ‬ ‫‪ " - ٣‬ﺍﺻﻞ ﻧﺼﺎﺏ ﮐﻪ ﺣﻘﻮﻕ ﺑﺮ ﺁﻥ ّ‬

‫ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺍﻗﺪﺱ ﭼﻪ ﮐﻪ ﺩﺭ ﺁﻥ ﺁﻳﻪ ﻣﻘﺼﻮﺩ ﺑﻴﺎﻥ ﻣﻘﺪﺍﺭ ﺑﻮﺩﻩ ﻧﻪ ﻧﺼﺎﻯ " ‪٠‬‬

‫) ﺹ ‪ ١٤٣‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬ ‫ﺹ ‪١٥٣‬‬

‫ﺁﺧﺮ ﺁﻥ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﺑﻌﺪ ﺗﻄﻬﻴﺮ ﻣﺎﻝ‬ ‫ﺟﻞ‬ ‫ﺣﻖ ّ‬ ‫ﺍﻭﻝ ﺍﻣﺮ ﻋﺮﻓﺎﻥ ّ‬ ‫‪ " - ٤‬ﻳﺎ ﻗﻮﻡ ّ‬ ‫ُ​ُ‬ ‫ﺟﻼﻟﻪ ﻭ َ‬

‫ﺍﻭﻝ ﺣﻘﻮﻕ‬ ‫ﻭ َﻣﺎ ِ ْ َ‬ ‫ﺍﻣﺮ ِ ِﺑﻪ ﭐ‪ ُ‬ﺑﻮﺩﻩ ‪ .‬ﻟﺬﺍ ﺑﺎﻳﺪ ّ‬ ‫ﺑﻤﺎ َ َ َ‬ ‫ﭐﻟﻘﻮﻡ ِ َ‬ ‫ﻋﻨﺪ ْ َ ِ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺑﻴﺖ ‪ .‬ﻣﺤﺾ ﻓﻀﻞ ﺍﻳﻦ ﮐﻠﻤﻪ ﺫﮐﺮ ﺷﺪ "‬ ‫ﺍﻟﻬﻰ ﺍﺩﺍء ﺷﻮﺩ ﻭ ﺑﻌﺪ ّ‬ ‫) ﺹ ‪ ٢٥‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪١٢١‬ﺑﺪﻳﻊ (‬

‫ﻋﺰﺕ ﺑﻮﺩﻩ ﻭ‬ ‫‪ " - ٥‬ﺍﻣﺮ ﺣﻘﻮﻕ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻢ ﺍﺳﺖ ﺳﺒﺐ ﻭ ّ‬ ‫ﻋﻠﺖ ﺑﺮﮐﺖ ﻭ ﻧﻌﻤﺖ ﻭ ﺭﻓﻌﺖ ﻭ ّ‬

‫ﻫﺴﺖ " ‪٠‬‬

‫) ﺹ ‪ ٩٩‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﻓﺮﺽ ِﻓﻲ َ ْ ِ ِ‬ ‫ﻟﻮﺣﻪ‬ ‫ﺍﻣﺴﮏ ُ ُ َ‬ ‫ﻟﻐﻨﻰ َ ْ َ َ‬ ‫ﻭﻳﻞ ِ َ ِ ٍ‬ ‫‪ْ َ "-٦‬‬ ‫ﺣﻘﻮﻕ ﺍ‪َ ِ‬ﻭ َﻣﺎ ُ ِ َ‬

‫ْ َِ ْ ِ‬ ‫ﭐﻟﺤﻔﻴﻆ " ‪٠‬‬

‫) ﺹ ‪ ١٦٠‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫‪ " - ٧‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﻣﺮ ﺣﻘﻮﻕ ﺍﻟﻬﻰ ﺍﻣﺮ ﺑﺰﺭﮔﻰ ﺍﺳﺖ ‪ .‬ﺑﺮ ﺟﻤﻴﻊ ﺍﺩﺍﻯ ﺁﻥ ﻻﺯﻡ ﭼﻪ ﮐﻪ‬

‫ﺍﻭﺳﺖ ﺳﺒﺐ ﻧﻌﻤﺖ ﻭ ﺑﺮﮐﺖ ﻭ ﺧﻴﺮﺍﺕ " ‪.‬‬

‫) ﺹ ‪ ١٠٣‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " - ٨‬ﺍﻳﻦ ﺣﻘﻮﻕ ﮐﻪ ﺫﮐﺮ ﺷﺪﻩ ﻭ ﺍﺯ ﺍﻓﻖ ﺳﻤﺎء ﻟﻮﺡ ﺍﻟﻬﻰ ﺣﮑﻢ ﺁﻥ ﺍﺷﺮﺍﻕ ﻧﻤﻮﺩﻩ ‪ ،‬ﻧﻔﻊ ﺁﻥ‬

‫ﻣﻄﻠﻊ ﺷﻮﻧﺪ ﺑﺮ ﺁﻧﭽﻪ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﺁﮔﺎﻩ‬ ‫ﻟﻌﻤﺮ ﭐ‪ ِ‬ﺍﮔﺮ ّ‬ ‫ﺑﺨﻮﺩ ﻋﺒﺎﺩ ﺭﺍﺟﻊ ﺍﺳﺖ ‪ُ ْ ِ َ .‬‬

‫ﮔﺮﺩﻧﺪ ﺍﺯ ﺑﺤﺮ ﻓﻀﻠﻰ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺣﮑﻢ ﻣﮑﻨﻮﻥ ﺍﺳﺖ ‪ ،‬ﺟﻤﻴﻊ ﻧﺎﺱ ﺁﻧﭽﻪ ﺭﺍ ﻣﺎﻟﮑﻨﺪ ﺩﺭ ﺳﺒﻴﻞ‬ ‫ﺫﮐﺮﺵ ﺍﻧﻔﺎﻕ ﻧﻤﺎﻳﻨﺪ " ‪.‬‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪٢٣٥‬ﺝ ‪ ٧‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺍﻋﻠﻰ‬ ‫ﮐﻞ ﻓﺮﺽ ﺍﺳﺖ ﻭ ُﺣﮑﻤﺶ ﺍﺯ ﻗﻠﻢ‬ ‫‪ " - ٩‬ﺍﺩﺍء ﺣﻘﻮﻕ ﺍﻟﻬﻰ ﺑﺮ ّ‬ ‫ٰ‬

‫ﺹ ‪١٥٤‬‬

‫ﻣﺮﻓﻖ ﺷﻮﺩ ﺑﺮ‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻧﺎﺯﻝ ﻭ ﺛﺎﺑﺖ ﻭﻟﮑﻦ ﺍﻇﻬﺎﺭ ﻭ ﺍﺻﺮﺍﺭ ﺍﺑﺪﴽ ﺟﺎﺋﺰ ﻧﻪ ‪ .‬ﻫﺮ ﻧﻔﺴﻰ ّ‬

‫ﺗﺬﮐﺮ ﻳﮑﺒﺎﺭ ﺑﺎﻳﺪ‬ ‫ﺍﺩﺍء ﺁﻥ ﻭ ﺑﺮﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺑﺮﺳﺎﻧﺪ ﻣﻘﺒﻮﻟﺴﺖ ﻭ ّﺍﻻ ﻓﻼ ‪ .‬ﺍﺯ ﺑﺎﺑﺖ ّ‬

‫ﻋﻤﻮﻣﴼ ﺩﺭ ﻣﺠﻠﺲ ﺫﮐﺮﻯ ﺑﺸﻮﺩ ﻭ ﺑﺲ ‪ .‬ﻧﻔﻮﺱ ﻣﻮﻗﻨﮥ ﺛﺎﺑﺘﮥ ﺑﺼﻴﺮﻩ ﺧﻮﺩ ﺍﻗﺪﺍﻡ ﻣﻴﻨﻤﺎﻳﻨﺪ‬ ‫ﺑﻤﺎ ُ ِ ُ ْ ِ ِ‬ ‫ﻟﺪﻯ ﭐ‪ ‬ﻋﺎﻣﻞ ﻣﻴﺸﻮﻧﺪ ﻧﻔﻊ ﺍﻳﻦ ﻓﻘﺮﻩ ﺑﺨﻮﺩ ﺁﻥ ﻧﻔﻮﺱ‬ ‫ﻣﻦ َ َ‬ ‫ﺍﻣﺮﻭﺍﺑﻪ ِ ْ‬ ‫ﻭ ِ َ‬

‫ﺍﻥ ﭐ‪ِ َ َ ‬‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ " ‪.‬‬ ‫ﺭﺍﺟﻊ ِ ّ‬ ‫ﻏﻨﻲ َ ِ‬ ‫ﻋﻦ ْ َ َ َ‬

‫) ﺹ ‪ ١٥‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﻭ ﺩﺳﺘﺨﻄﻬﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺭﮤ‬ ‫ﺣﻘﻮﻕ‬

‫ﺍ‪( ‬‬

‫ﺟﻞ ﻭ‬ ‫ﺣﻖ ّ‬ ‫‪ " - ١٠‬ﺍﺯ ﺟﻤﻠﻪ ﺣﻘﻮﻕ ﺍ‪ ‬ﻧﺎﺯﻝ ﻭ ﺍﮔﺮ ﻧﺎﺱ ﺑﺎﺩﺍﻯ ﺁﻥ ّ‬ ‫ﺍﻟﺒﺘﻪ ّ‬ ‫ﻣﻮﻓﻖ ﺷﻮﻧﺪ ّ‬

‫ﺫﺭﻳﻪ ﺍﻭ ﺷﻮﺩ ﭼﻨﺎﻧﭽﻪ‬ ‫ﻋﺰ ﺑﺮﮐﺖ ﻋﻨﺎﻳﺖ ﻓﺮﻣﺎﻳﺪ ﻭ ﻫﻢ ﺁﻥ ﻣﺎﻝ ﻧﺼﻴﺐ ﺧﻮﺩ ﺁﻥ ﺷﺨﺺ ﻭ ّ‬ ‫ّ‬

‫ﺣﻖ ﺑﺮ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻣﻴﻨﻤﺎﺋﻰ ﺍﮐﺜﺮﻯ ﺍﺯ ﺍﻣﻮﺍﻝ ﻧﺎﺱ ﻧﺼﻴﺐ ﺍﻳﺸﺎﻥ ﻧﺸﺪﻩ ﻭ ﻧﻤﻴﺸﻮﺩ ﻭ ﺍﻏﻴﺎﺭ ﺭﺍ ّ‬

‫ﻭﺭﺍﺛﻰ ﮐﻪ ﺍﻏﻴﺎﺭ ﺑﺮ ﺍﻳﺸﺎﻥ ﺗﺮﺟﻴﺢ ﺩﺍﺭﺩ ‪ .‬ﺣﮑﻤﺖ ﺑﺎﻟﻐﮥ ﺍﻟﻬﻰ‬ ‫ﺁﻥ ّ‬ ‫ﻣﺴﻠﻂ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻭ ﻳﺎ ّ‬

‫ﻓﻮﻕ ﺫﮐﺮ ﻭ ﺑﻴﺎﻥ ﺍﺳﺖ " ‪٠‬‬

‫) ﺹ ‪١٠٢‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﻭﺻﺎﻳﺎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪" - ١‬ﺍﻯ ﻳﺎﺭﺍﻥ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺤﺾ ﺍﻟﻄﺎﻑ ﺑﻰ ﭘﺎﻳﺎﻥ ﺣﻀﺮﺕ ﻳﺰﺩﺍﻥ ﺑﺘﻌﻴﻴﻦ ﺣﻘﻮﻕ ﺍ‪ ‬ﺑﺮ‬

‫ﺣﻖ ﻣﺴﺘﻐﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﺑﻮﺩﻩ ﻭ ﭐ‪ِ َ ُ‬‬ ‫ﻋﻦ‬ ‫ﻏﻨﻰ َ ِ‬ ‫ﻣﻨﺖ ﮔﺬﺍﺷﺖ َﻭ ّﺍﻻ ّ‬ ‫ﻋﺒﺎﺩ ﺧﻮﻳﺶ ّ‬ ‫ٌ‬ ‫ﺍﻣﺎ ﻣﻔﺮﻭﺿﻰ ﺣﻘﻮﻕ ﺳﺒﺐ ﺛﺒﻮﺕ ﻭ ﺭﺳﻮﺥ ﻧﻔﻮﺱ ﻭ ﺑﺮﮐﺖ ﺩﺭ ﺟﻤﻴﻊ ﺷﺆﻭﻥ‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ ّ‬ ‫َْ َِ ْ َ‬ ‫ﮔﺮﺩﺩ " ‪.‬‬

‫ﻣﺴﻠﻢ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺑﻴﭽﻮﻥ ﺩﺭ ﺟﻤﻴﻊ ﺷﺆﻭﻥ‬ ‫ﺭﺑﺎﻧﻰ ﻣﻦ ﺍﻳﻦ ﻳﻘﻴﻦ ﻭ ّ‬ ‫‪ " - ٢‬ﺍﻯ ﻳﺎﺭﺍﻥ ّ‬

‫ﺑﻐﻨﺎﻯ ﻣﻄﻠﻖ ﻣﻮﺻﻮﻑ ﻭ ﺑﺮﺣﻤﺖ ﻭﺍﺳﻌﻪ ﻣﺸﻬﻮﺭ ﻭ‬ ‫ﺹ ‪١٥٥‬‬

‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻣﻌﺮﻭﻑ ﻭﻟﻰ ﻧﻈﺮ ﺑﺤﮑﻤﺖ ﺑﺎﻟﻐﻪ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ‬ ‫ﺑﻔﻴﺾ ﺍﺑﺪﻯ ﻣﺄﻟﻮﻑ ﻭ ﺑﻌﻄﺎء َ‬ ‫ﺧﺎﺭﻗﻪ ﺗﺎ ﺁﺷﻨﺎ ﺍﺯ ﺑﻴﮕﺎﻧﻪ ﺍﻣﺘﻴﺎﺯ ﻳﺎﺑﺪ ﺣﻘﻮﻕ ﺑﺮ ﻋﺒﺎﺩ ﺧﻮﻳﺶ ﻭﺍﺟﺐ ﻭ ﻣﻔﺮﻭﺽ ﻓﺮﻣﻮﺩ ‪.‬‬

‫ﻣﻮﻓﻖ ﻭ ﺩﺭ ﺩﻭ ﺟﻬﺎﻥ ﺭﻭﻯ ﺭﻭﺷﻦ ﻭ‬ ‫ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﻃﺎﻋﺖ ﺍﻳﻦ ﺍﻣﺮ ﻣﺒﺮﻡ ﻧﻤﻮﺩﻧﺪ ﺑﺒﺮﮐﺖ ﺁﺳﻤﺎﻧﻰ ّ‬ ‫ﻣﻌﻄﺮ ﮐﺮﺩﻧﺪ ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺣﮑﻤﺘﻬﺎﻯ ﺑﺎﻟﻐﻪ ﺍﻳﻨﮑﻪ ﺍﻋﻄﺎﻯ ﺣﻘﻮﻕ ﺳﺒﺐ‬ ‫ﻣﺸﺎﻡ ﺍﺯ ﻧﺴﻴﻢ ﻋﻨﺎﻳﺖ ّ‬

‫ﺛﺒﻮﺕ ﻭ ﺭﺳﻮﺥ ﻧﻔﻮﺱ ﮔﺮﺩﺩ ﻭ ﻧﺘﺎﺋﺞ ﻋﻈﻴﻤﻪ ﺑﺎﺭﻭﺍﺡ ﻭ ﻗﻠﻮﺏ ﺑﺨﺸﺪ ﻭ ﺩﺭ ﻣﻮﺍﺭﺩ ﺧﻴﺮﻳّﻪ ﻣﺼﺮﻑ‬ ‫ﮔﺮﺩﺩ " ‪٠‬‬

‫) ﺹ ‪ ١٠٠‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " - ٣‬ﺩﺭ ﺧﺼﻮﺹ ﺣﻘﻮﻕ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ﺍﻧﺴﺎﻥ ﺩﺭ ﻇﺮﻑ ﻳﮑﺴﺎﻝ ﺁﻧﭽﻪ ﻣﻨﻔﻌﺖ ﮐﻨﺪ ﺑﺎﻳﺪ‬

‫ﻣﺼﺎﺭﻑ ﺳﺎﻟﻴﺎﻧﮥ ﺧﻮﺩ ﺭﺍ ﻣﻨﻬﺎ ﮐﻨﺪ ﭘﺲ ﺍﺯ ﺁﻧﭽﻪ ﮐﻪ ﺯﻳﺎﺩﻯ ﻣﺎﻧﺪﻩ ﺩﺭ ﺻﺪ ﻧﻮﺯﺩﻩ ﺣﻘﻮﻕ‬

‫ﺑﺪﻫﺪ ﻳﻌﻨﻰ ﺷﺨﺼﻰ ﺩﺭ ﻇﺮﻑ ﻳﮑﺴﺎﻝ ﺍﺯ ﺗﺠﺎﺭﺗﺶ ﻫﺰﺍﺭ ﻟﻴﺮﻩ ﻣﻨﻔﻌﺖ ﺑﺮﺩﻩ ‪ ،‬ﻣﺼﺎﺭﻑ ﺳﺎﻟﻴﺎﻧﮥ‬ ‫ﺧﻮﻳﺶ ﺭﺍ ﮐﻪ ﺷﺸﺼﺪ ﻟﻴﺮﻩ ﺑﺎﺷﺪ ﻣﻨﻬﺎ ﻣﻴﮑﻨﺪ ﭼﻬﺎﺭ ﺻﺪ ﻟﻴﺮﻩ ﺯﻳﺎﺩﻯ ﺩﺍﺭﺩ ‪ ،‬ﺣﻘﻮﻕ ﺑﺮ ﺍﻳﻦ‬

‫ﺗﻘﺮﺭ ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ ﻳﻌﻨﻰ ﺑﺎﻳﺪ ﺍﺯ ﭼﻬﺎﺭ ﺻﺪ ﻟﻴﺮﻩ ﺍﺯ ﻫﺮ ﺻﺪﻯ ﻧﻮﺯﺩﻩ ﻟﻴﺮﻩ‬ ‫ﭼﻬﺎﺭ ﺻﺪ ﻟﻴﺮﻩ ّ‬

‫ﺧﻴﺮﻳﻪ ﺣﻘﻮﻕ ﺑﺪﻫﺪ " ‪٠‬‬ ‫ﮐﻪ ﺟﻤﻌﺶ ﻫﻔﺘﺎﺩﻭ ﺷﺶ ﻟﻴﺮﻩ ﻣﻴﺸﻮﺩ ﺑﺠﻬﺖ ﻣﺼﺎﺭﻑ‬ ‫ّ‬

‫) ﺹ ‪ ٢٦‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﻭ ﺩﺳﺘﺨﻄﻬﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺩﺭﺑﺎﺭﮤ‬

‫ﺣﻘﻮﻕ‬

‫ﺍ‪( ‬‬

‫ﺗﻌﻠﻖ ﺑﺎﻳﻦ‬ ‫ﻫﻤﺘﻰ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺧﺪﻣﺘﻰ ﻧﮑﻨﻨﺪ ﺍﺯ ﺑﺲ ّ‬ ‫ﺍﺣﺒﺎ ّ‬ ‫‪ " - ٤‬ﺳﺒﺤﺎﻥ ﺍ‪ ‬ﺍﻏﻨﻴﺎﻯ ّ‬

‫ﺑﺎﻟﺘﺼﺎﺩﻑ ﺑﻌﺪ ﺍﺯ ﻭﻓﺎﺕ ‪ ،‬ﺍﻣﻮﺍﻟﺸﺎﻥ ﺩﺭ ﺩﺳﺖ ﺩﺷﻤﻨﺎﻥ ﺁﻧﺎﻥ ﺍﻓﺘﺪ ‪.‬‬ ‫ﺍﻣﻮﺍﻝ ﺩﻧﻴﺎ ﺩﺍﺭﻧﺪ ﻭﻟﻰ ّ‬ ‫ﻣﻴﺨﻮﺭﻧﺪ ﻭ ﺑﻘﻮﻝ ﻋﻮﺍﻡ ﻓﺎﺗﺤﻪ ﻣﻴﺨﻮﺍﻧﻨﺪ " ‪٠‬‬

‫) ﺹ ‪ ١٠٤‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫ﺹ ‪١٥٦‬‬

‫" ﺣﮑﻤﺖ ﺩﺭ ﺍﻋﻤﺎﻝ ﻭ ﺍﻗﻮﺍﻝ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺳﻴﺮﻭﺍ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﭐﻟﺤﮑﻤﺔ ِ َﻭ ِ ْ ُ ْ‬ ‫ﭐﺷﺮﺑﻮﺍ ِ ْ‬ ‫‪َ " - ١‬ﻳﺎ َ ّ‬ ‫ﺍﺣﺒﺎ‪ ‬ﭐ‪ُ َ ْ ِ‬‬ ‫ﻋﻴﻦ ْ ِ ْ َ‬

‫ﻫﻮﺍ‪ِ َ ْ ِ ْ ‬‬ ‫ﺭﻳﺎﺽ ْ ِ ْ َ ِ‬ ‫ﺗﮑﻠﻤﻮﺍ‬ ‫ِﻓﻲ ِ َ ِ‬ ‫ﭐﻟﺤﮑﻤﺔ ﻭ ِ ْ ُ ْ‬ ‫ﭐﻟﺤﮑﻤﺔ َﻭ َ ّ ُ‬ ‫ﻃﻴﺮﻭﺍ ِﻓﻲ َ َ‬

‫ﺑﭑﻟﺤﮑﻤﺔ َﻭ ْ َ َ ِ‬ ‫ِ ِ ْ َِ‬ ‫ﭐﻟﻌﺰﻳﺰ‬ ‫ﭐﻟﺒﻴﺎﻥ َ َ ِ َ‬ ‫ﮐﺬﻟﮏ َ ُ ُ ُ ْ‬ ‫ﻳﺄﻣﺮﮐﻢ َ ّ ُ ُ‬ ‫ﺭﺑﮑﻢ ْ َ ُ‬ ‫ﭐﻟﻌﻼﻡ "‬ ‫َّْ ُ‬

‫ﺍﺑﻬﻰ(‬ ‫) ﻟﻮﺡ ﻣﻨﻴﻊ ﺑﺮﻫﺎﻥ ‪ ،‬ﺹ ‪ ١٣٠‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬ ‫ﺭﺃﺱ ْ َ ْ َ ِ‬ ‫ﺍﻥ ْ ِ ْ َ ِ‬ ‫ﺗﻤﺴﮏ‬ ‫ﭐﻻﻋﻤﺎﻝ َﻭ َ ِ ُ ِ‬ ‫‪ُ " - ٢‬ﻗﻞ ِ ‪‬‬ ‫ﻣﺎﻟﮑﻬﺎ َ َ ّ َ‬ ‫ﭐﻟﺤﮑﻤﺔ َ ُ‬

‫ﺑﻬﺎ ‪. "...‬‬ ‫َِ‬

‫) ﺹ ‪ ١٠٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺑﭑﻟﺤﮑﻤﺔ َﻭ ُ َ ِ‬ ‫ﺫﺍﮐﺮﴽ ِ ْ ِ ْ َ ِ‬ ‫ﺑﭑﻟﺤﮑﻤﺔ َﻭ َ ِ‬ ‫ﻧﺎﻃﻘﴼ ِ ْ ِ ْ َ ِ‬ ‫ﮐﻦ َ ِ‬ ‫ﻣﻌﺎﺷﺮﴽ‬ ‫‪ْ ُ "-٣‬‬

‫ِ ْ ِ ْ َِ‬ ‫ﻗﻮﻳﴼ" ‪٠‬‬ ‫ﮐﺎﻥ َ َ‬ ‫ﻋﻠﻰ ْ َ ْ ِ‬ ‫ﻣﻦ َ َ‬ ‫ﺑﺎﻟﺤﮑﻤﺔ َ َ ِ َ‬ ‫ﭐﻻﻣﺮ َ ِ ّ‬ ‫ﺣﮑﻢ َ ْ‬ ‫ﮐﺬﻟﮏ َ َ َ‬ ‫) ﺹ ‪ ١٠٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﻤﻠﮏ ﭘﺎﺭﻳﺲ ) ﻧﺎﭘﻠﺌﻮﻥ ﺳﻮﻡ ( ﻧﺎﺯﻝ ‪:‬‬

‫ﭐﻟﻘﻠﻮﺏ ِ ُ ُ ْ ِ‬ ‫ﺑﺴﻴﻮﻑ‬ ‫‪َ " - ٤‬ﻳﺎ َ ْ َ‬ ‫ﻣﺪﺍ‪‬ﻦ ْ ُ ُ ِ‬ ‫ﭐﻟﺒﻬﺎ َ ‪ْ ُ ‬‬ ‫ﺳﺨﺮﻭﺍ َ َ ‪َ ‬‬ ‫ﺍﻫﻞ ْ َ َ‬ ‫ﭐﻟﺤﮑﻤﺔ َﻭ ْ َ ِ‬ ‫ْ ِ ْ َِ‬ ‫ﺍﻧﻔﺴﻬﻢ‬ ‫ﭐﻟﺒﻴﺎﻥ ِ ّ‬ ‫َ‬ ‫ﺑﺎﻫﻮﺍ‪ْ ُ ِ ُ ْ َ ‬‬ ‫ﻳﺠﺎﺩﻟﻮﻥ ِ َ ْ َ‬ ‫ﭐﻟﺬﻳﻦ ُ َ‬ ‫ﺍﻥ ّ َ‬

‫ﺳﻴﻒ ْ ِ ْ َ ِ‬ ‫ﻣﻦ‬ ‫ﻣﺒﻴﻦ ‪ْ ُ .‬‬ ‫َُْ‪َ ‬‬ ‫ﺣﺠﺎﺏ ُ ِ ْ ٍ‬ ‫ﺍﻭﻟ‪‬ﮏ ِﻓﻲ ِ َ ٍ‬ ‫ﭐﻟﺤﮑﻤﺔ َ َ ‪‬‬ ‫ﻗﻞ َ ْ ُ‬ ‫ﺍﺣﺮ ِ َ‬ ‫ﺳﻴﻒ ْ َ ِ ْ ِ‬ ‫ﻣﻦ َ ْ ِ‬ ‫‪ِ ‬‬ ‫ﻣﻦ‬ ‫ﭐﻟﺼﻴﻒ َﻭ َ َ ‪‬‬ ‫ﻟﻮ َ ْ ُ ْ‬ ‫ﭐﻟﺤﺪﻳﺪ َ ْ‬ ‫ﺍﺣﺪ ِ ْ‬ ‫ﺍﻧﺘﻢ ِ َ‬ ‫ﺍﻟﻌﺎﺭﻓﻴﻦ " ‪٠‬‬ ‫َْ ِ​ِ َ‬

‫) ﺹ ‪ ١١١‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬

‫ﻧﻮﺻﻴﮑﻢ ِ ْ ِ ْ َ ِ‬ ‫ﺑﺎﻟﺤﮑﻤﺔ ﺣﮑﻤﺖ ﺍﻋﻤﺎﻝ ﻭ ﺍﻓﻌﺎﻟﻰ ﺍﺳﺖ ﮐﻪ ﺳﺒﺐ ﺍﮔﺎﻫﻰ‬ ‫ﺍﻧﺎ ُ ِ ْ ُ ْ‬ ‫‪ّ ِ "-٥‬‬

‫ﺗﻘﺮﺏ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺑﺤﺰﺏ ﺍ‪... ‬ﺑﺎﻳﺪ‬ ‫ﻏﺎﻓﻠﻬﺎﻯ َ‬ ‫ﻋﺎﻟﻢ ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬ ‫ﺹ ‪١٥٧‬‬

‫ﻣﺤﺒﺖ ﻋﺒﺎﺩ ﺭﺍ ﺑﺸﺮﻳﻌﺔﺍ‪ ‬ﻭ ﻣﺸﺮﻕ ﻋﻨﺎﻳﺘﺶ ﺩﻋﻮﺕ ﻧﻤﺎﻳﻨﺪ "‬ ‫ﺣﮑﻤﺎﻯ ﺍﺭﺽ ﺑﮑﻤﺎﻝ ﺭﺃﻓﺖ ﻭ‬ ‫ّ‬ ‫) ﺹ ‪ ٢٦٠‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " - ٦‬ﻭ ﺍﺯ ﺣﮑﻤﺖ ﻣﻼﺣﻈﻪ ﻣﻘﺎﻣﺎﺕ ﺍﺳﺖ ﻭ ﺳﺨﻦ ﮔﻔﺘﻦ ﺑﺎﻧﺪﺍﺯﮤ ﺷﺄﻥ ﻭ ﺍﺯ ﺣﮑﻤﺖ ﺣﺰﻡ ﺍﺱ‬

‫‪"...‬‬

‫) ﺹ ‪ ١١١‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬ ‫‪ " - ٧‬ﺑﻌﻀﻰ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ﺍﻟﻬﻰ ﺣﮑﻤﺖ ﺭﺍ ﻣﻼﺣﻈﻪ ﻧﻨﻤﻮﺩﻩ ﺍﻧﺪ ﻭ ﺍﺯ ﻣﻘﺎﻣﺶ ﻏﺎﻓﻞ ﺷﺪﻩ ﻭ‬

‫ﺳﺒﺐ‬

‫ﮔﺸﺘﻨﺪ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺑﻼﺩ ﺿﻮﺿﺎء ﻣﺮﺗﻔﻊ ﺷﺪ ‪ .‬ﺑﺸﻨﻮﻳﺪ ﻧﺪﺍﻯ ﻣﻈﻠﻮﻡ ﺭﺍ ﻭ ﺑﺂﻧﭽﻪ ﺩﺭ ﺍﻟﻮﺍﺡ‬

‫ﻃﻴﺒﮥ ﻣﺒﺎﺭﮐﻪ ﻣﺸﺎﻫﺪﻩ‬ ‫ﻧﺎﺯﻝ ﺷﺪﻩ ﻋﺎﻣﻞ ﺷﻮﻳﺪ ‪ .‬ﺗﺎ ﺳﻤﻊ ﻧﻴﺎﺑﻴﺪ ﻟﺐ ﻧﮕﺸﺎﺋﻴﺪ ﻭ ﺗﺎ ﺍﺭﺽ ّ‬

‫ﻧﮑﻨﻴﺪ ﺑﺬﺭ ﺣﮑﻤﺖ ﺭﺍ ﻭﺩﻳﻌﻪ ﻧﮕﺬﺍﺭﻳﺪ ‪ .‬ﺍﻟﻘﺎء ﮐﻠﻤﮥ ﺍﻟﻬﻰ ﻭﻗﺘﻰ ﺍﺳﺖ ﮐﻪ ﺳﻤﻊ ﻭ ﺑﺼﺮ‬

‫ﺿﺮﺵ‬ ‫ﻣﺴﺘﻌﺪ ﺑﺎﺷﻨﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺭﺽ ‪ .‬ﺑﻌﻀﻰ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺍﺣﻴﺎﻥ ّ‬ ‫ﺗﮑﻠﻢ ﻧﻤﻮﺩﻧﺪ ﺑﺂﻧﭽﻪ ﮐﻪ ّ‬

‫ﻣﻦ‬ ‫ﺧﺎﻓﻮﺍ ﭐ‪َ َ‬ﻭ َ‬ ‫ﻳﺎﻗﻮﻡ َ ُ ْ‬ ‫ﻻ َﺗﮑﻮﻧﻮﺍ ِ َ‬ ‫ﺑﺎﺻﻞ ﺳﺪﺭﻩ ﺭﺍﺟﻊ ﺍﺳﺖ ‪ُ .‬ﻗﻞ َ َ ْ ِ‬ ‫ﭐﻟﺠﺎﻫﻠﻴﻦ‬ ‫ﺍﺗﻘﻮﺍ ﭐ‪َ َ‬ﻭ َﻻ َ ُ ْ ُ ْ‬ ‫ﭐﻟﻈﺎﻟﻤﻴﻦ ‪ْ ُ ّ ِ .‬‬ ‫ْ‪َ ْ ِ​ِ ‬‬ ‫ﻣﻦ ْ َ ِ ِ ْ َ‬ ‫ﺗﮑﻮﻧﻮﺍ ِ َ‬

‫‪ .‬ﺍﺭﺽ ﺟﺮﺯ ﻻﻳﻖ ﺍﻧﺒﺎﺕ ﻧﻪ ﻭ ﺳﻤﻊ ﺷﺮﮎ ﻻﻳﻖ ﺍﺻﻐﺎء ﮐﻠﻤﮥ ﺗﻮﺣﻴﺪ ﻧﻪ " ‪.‬‬ ‫) ﺹ ‪ ٤٠٢ - ٣‬ﺍﺩﻋﻴﮥ ﺣﻀﺮﺕ ﻣﺤﺒﻮﺏ (‬

‫ﺍﻟﺒﺘﻪ‬ ‫‪ " - ٨‬ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﺑﻪ ﺣﮑﻤﺖ ﺑﺎﻳﺪ ﻭﺍﻗﻊ ﺷﻮﺩ ‪ .‬ﺍﻣﺮﻯ ﮐﻪ ﺳﺒﺐ ﺿﻮﺿﺎﻯ ﺧﻠﻖ ﺷﻮﺩ ّ‬ ‫ﻣﻐﺎﻳﺮ ﺣﮑﻤﺖ ﺍﺳﺖ " ‪.‬‬

‫) ﺹ ‪ ١١٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﮐﻞ ﺭﺍ‬ ‫ﻣﻦ ِﻓﻰ ِ َ‬ ‫ﭐﻟﺒﻼﺩ ﻻﺯﺍﻝ ّ‬ ‫‪ " - ٩‬ﻳﺎ ﺣﮑﻴﻢ ﺣﮑﻤﺔﺍ‪ ‬ﺣﺎﻓﻆ ﻋﺒﺎﺩ ﺍﺳﺖ ﻭ ﻧﻮﺭ َ ْ‬

‫ﺍﻟﻰ ﺣﻴﻦ‬ ‫ﺍﻭﻝ ّ‬ ‫ﺑﺤﮑﻤﺖ ﻭ ﺑﻴﺎﻥ ﻭ ﻣﻘﺘﻀﻴﺎﺕ ﺁﻥ ﺍﻣﺮ ﻧﻤﻮﺩﻳﻢ ﻣﻘﺼﻮﺩ ﺍﻳﻨﻤﻈﻠﻮﻡ ﺍﺯ ّ‬ ‫ﺍﻳﺎﻡ ٰ‬ ‫ﺁﻧﮑﻪ ﻣﺬﻫﺐ ﺍ‪ ‬ﺭﺍ ﺳﺒﺐ ﺑﻐﻀﺎء ﻧﻨﻤﺎﻳﻨﺪ "‬

‫) ﺹ ‪ ١٠٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﺹ ‪١٥٨‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺩﺭ ﺍﻟﻮﺍﺡ ﺍﻟﻬﻰ ﺫﮐﺮ ﺣﮑﻤﺖ ﮔﺸﺘﻪ ﻭ ﺑﻴﺎﻥ ﻣﺮﺍﻋﺎﺕ ﻣﻘﺘﻀﻴﺎﺕ ﻣﮑﺎﻥ ﻭ ﻭﻗﺖ ﺷﺪﻩ ‪ .‬ﻣﺮﺍﺩ‬

‫ﺳﮑﻮﻥ ﺭﻭﺣﻰ ﻭ ﺷﺆﻭﻥ ﻋﻨﺼﺮﻯ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ِ‬ ‫ﻣﺮﺍﺩ ﺍﻟﻬﻰ ﺍﻳﻦ ﺑﻮﺩﻩ ﮐﻪ ﺷﻤﻊ ﺩﺭ ﺟﻤﻊ ﺑﺮﺍﻓﺮﻭﺯﺩ‬

‫ﻭﺍﻻ‬ ‫ﻃﻴﺒﻪ ﻧﺎﺯﻝ ﮔﺮﺩﺩ ﻧﻪ ﺍﺭﺽ َﺟﺮﺯﻩ َ ِ ّ‬ ‫ﻧﻪ ﺩﺭ ﺻﺤﺮﺍﻯ ﺑﻰ ﻧﻔﻊ ‪ .‬ﻣﺎء ﻓﻴﺾ ﺍﻟﻬﻰ ﺑﺮ ﺍﺭﺽ ّ‬

‫ﺧﺎﻣﻮﺷﻰ ﺷﻤﻊ ﺭﺍ ﺣﮑﻤﺖ ﻧﺘﻮﺍﻥ ﮔﻔﺖ ﻭ ﭘﺮﻳﺸﺎﻧﻰ ﺟﻤﻊ ﺭﺍ ﻋﻼﻣﺖ ﻭﺣﺪﺕ ﻧﺘﻮﺍﻥ ﺷﻤﺮﺩ ‪.‬‬ ‫ِ‬

‫ﺍﻓﺴﺮﺩﮔﻰ ﻭ ﻣﺮﺩﮔﻰ ‪ ،‬ﺣﻴﺎﺕ ﻭ ﺯﻧﺪﮔﻰ ﺗﻌﺒﻴﺮ ﻧﺸﻮﺩ ﻭ ﻧﺎﺗﻮﺍﻧﻰ ﻭ ﺩﺭﻣﺎﻧﺪﮔﻰ ﻫﻮﺷﻤﻨﺪﻯ ﻭ‬ ‫ﺯﻳﺮﮐﻰ ﻧﮕﺮﺩﺩ "‬

‫) ﺹ ‪ ٢٦١‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ﺑﻨﻘﻞ ﺍﺯ ﺝ ‪ ١‬ﻣﮑﺎﺗﻴﺐ (‬

‫ﻣﺤﺒﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﻭ ﺻﺒﺮ ﻭ ﺑﺮﺩﺑﺎﺭﻯ ﻭ ﺍﺧﻼﻕ‬ ‫( ‪ " - ٢‬ﻭ ﺣﮑﻤﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﻤﺪﺍﺭﺍﻯ ﺍﻟﻬﻰ ﻭ‬ ‫ّ‬

‫ﺭﺑﺎﻧﻰ ﺗﺒﻠﻴﻎ ﻧﻤﺎﻳﺪ ﻧﻪ ﺍﻳﻨﮑﻪ ﺑﻪ ﺻﻤﺖ ﻭ ﺳﮑﻮﺕ ﭘﺮﺩﺍﺯﺩ ﻭ‬ ‫ﺭﺣﻤﺎﻧﻰ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺍﻓﻌﺎﻝ ّ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﻓﺮﺩﴽ ﻓﺮﺩ ﺑﻪ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﺗﺸﻮﻳﻖ‬ ‫ّ‬ ‫ﺑﮑﻠﻰ ﻓﺮﺍﻣﻮﺵ ﻧﻤﺎﻳﺪ ‪ .‬ﺧﻼﺻﻪ ّ‬ ‫ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺣﮑﻤﺖ ﻣﺬﮐﻮﺭﻩ ﺩﺭ ﮐﺘﺎﺏ ‪ ،‬ﻧﻔﺲ ﺗﺒﻠﻴﻎ ﺍﺳﺖ ﻭﻟﻰ ﺑﻤﺪﺍﺭﺍ " ‪.‬‬ ‫) ﺹ ‪ ٢٦١‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫*****‬ ‫ﺹ ‪١٥٩‬‬

‫" ﺣﻴﺎ "‬

‫ﻓﺮﺩﻭﺳﻴﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﻠﻤﺎﺕ‬ ‫ّ‬

‫‪ " - ١‬ﺩﺭ ﻭﺟﻮﺩ ﺁﻳﺘﻰ ﻣﻮﺟﻮﺩ ﻭ ﺁﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ ﺷﺎﻳﺴﺘﻪ ﻭ ﻻﻳﻖ ﻧﻴﺴﺖ ﻣﻨﻊ ﻣﻴﻨﻤﺎﻳﺪ‬

‫ﻭ ﺣﺮﺍﺳﺖ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻭ ﻧﺎﻡ ﺁﻧﺮﺍ ﺣﻴﺎ ﮔﺬﺍﺭﺩﻩ ﺍﻧﺪ ﻭﻟﮑﻦ ﺍﻳﻦ ﻓﻘﺮﻩ ﻣﺨﺼﻮﺹ ﺍﺳﺖ ﺑﻤﻌﺪﻭﺩﻯ ‪.‬‬ ‫ﮐﻞ ﺩﺍﺭﺍﻯ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺘﻨﺪ " ‪.‬‬ ‫ّ‬

‫ﺍﺑﻬﻰ (‬ ‫ﻓﺮﺩﻭﺳﻴﻪ ‪ ،‬ﺹ ‪ ٣٤‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫) ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﮥ‬ ‫ّ‬ ‫ٰ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﻭ ﺳﺘﺮ ﻭ ﺣﺠﺎﺏ‬ ‫" ﻭﺭﻗﺎﺕ ﻣﺆﻣﻨﻪ ﻣﻄﻤﺌﻨﻪ ﺑﺎﻳﺪ ﺩﺭ ﮐﻤﺎﻝ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﻭ ّ‬

‫ﮐﻞ ﺑﺮ ﭘﺎﮐﻰ ﻭ ﻃﻬﺎﺭﺕ ﻭ ﮐﻤﺎﻻﺕ ﺍﻳﺸﺎﻥ ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ " ‪٠‬‬ ‫ﻭ ﺣﻴﺎ ﻣﺸﻬﻮﺭ ﺁﻓﺎﻕ ﮔﺮﺩﻧﺪ ﺗﺎ ّ‬ ‫) ﺹ ‪ ١٩١‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫*****‬

‫ﺹ ‪١٦٠‬‬

‫" ﺣﻴﺎﺕ ﻋﺎﺋﻠﮥ ﺑﻬﺎﺋﻰ "‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺭﻭﺣﺎﻧﻴﺖ ﻭ ﺳﺮﻭﺭ‬ ‫‪ " - ١‬ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺣﻴﺎﺕ ﻋﺎﺋﻠﻪ ﺑﺎﻳﺪ ﻣﺜﻞ ﺣﻴﺎﺕ ﻣﻼﺋﮏ ﺳﻤﺎء ﺑﺎﺷﺪ ‪.‬‬ ‫ّ‬

‫ﻣﺮﺗﺐ‬ ‫ﺍﺗﻔﺎﻕ ﺑﺎﺷﺪ ‪ .‬ﻣﺮﺍﻓﻘﺖ ﺟﺴﻤﺎﻧﻰ ﻭ ﻋﻘﻼﻧﻰ ﺑﺎﺷﺪ ﺧﺎﻧﻪ ّ‬ ‫ﻣﻨﻈﻢ ﻭ ّ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﺑﺎﺷﺪ ‪ّ .‬‬

‫ﺍﺷﻌﻪ ﻫﺎﻯ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻭ ﺳﺘﺎﺭﻩ ﻫﺎﻯ ﺭﻭﺷﻦ ﺳﻤﺎء ﺑﺎﺷﺪ ‪ .‬ﭼﻮﻥ ﺩﻭ‬ ‫ﺑﺎﺷﺪ ‪.‬ﺍﻓﮑﺎﺭﺷﺎﻥ ﻣﺎﻧﻨﺪ ّ‬

‫ﻣﺮﻍ ﺑﺮﺷﺎﺧﺴﺎﺭﻫﺎﻯ ﺷﺠﺮ ﻭﺣﺪﺕ ﻭ ﻳﮕﺎﻧﮕﻰ ﺑﺴﺮﺍﻳﻨﺪ ‪ .‬ﻫﻤﻴﺸﻪ ُﭘﺮ ﻓﺮﺡ ﻭ ﺳﺮﻭﺭ ﺑﺎﺷﻨﺪ ﻭ ﺳﺒﺐ‬ ‫ﻣﺤﺒﺖ ﺻﻤﻴﻤﻰ‬ ‫ﺳﺮﻭﺭ ﻗﻠﻮﺏ ﺩﻳﮕﺮﺍﻥ ﺷﻮﻧﺪ ‪ .‬ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺳﺮﻣﺸﻖ ﺑﺎﺷﻨﺪ ‪ .‬ﺑﺮﺍﻯ ﻳﮑﺪﻳﮕﺮ‬ ‫ّ‬

‫ﺣﻘﻴﻘﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ‪. "...‬‬

‫) ﺹ ‪ ١٦١‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺍﺗﻔﺎﻕ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ﻭ ّ‬ ‫‪ " - ٢‬ﺩﺭﻣﻴﺎﻥ ﺧﻠﻖ ﺍﺯﺩﻭﺍﺝ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﺭﺗﺒﺎﻁ ﺟﺴﻤﺎﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ّ‬

‫ﻣﻘﺮﺭ ﻭ ﻣﺤﺘﻮﻡ ﺍﺳﺖ ﻭﻟﮑﻦ ﺍﺯﺩﻭﺍﺝ ﺍﻫﻞ ﺑﻬﺎ ﺑﺎﻳﺪ‬ ‫ّ‬ ‫ﻣﻮﻗﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﻓﺮﻗﺖ ﺟﺴﻤﺎﻧﻰ ﻋﺎﻗﺒﺖ ّ‬

‫ﺍﺭﺗﺒﺎﻁ ﺟﺴﻤﺎﻧﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﻫﺮ ﺩﻭ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻫﺮ ﺩﻭ ﺳﺮﻣﺴﺖ ﻳﮏ ﺟﺎﻣﻨﺪ ﻭ ﻣﻨﺠﺬﺏ ﻳﮏ‬ ‫ِ‬ ‫ﻃﻠﻌﺖ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺍﺳﺖ ﻭ‬ ‫ﺑﻰ ﻣﺜﺎﻝ ‪ .‬ﺯﻧﺪﻩ ﺑﻪ ﻳﮏ ﺭﻭﺣﻨﺪ ﻭ ﺭﻭﺷﻦ ﺍﺯ ﻳﮏ ﺍﻧﻮﺍﺭ ‪ .‬ﺍﻳﻦ ﺭﻭﺍﺑﻂ‬ ‫ّ‬

‫ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﻧﻴﺰ ﺍﺭﺗﺒﺎﻁ ﻣﺤﮑﻢ ﻣﺘﻴﻦ ﺩﺍﺭﻧﺪ ﺍﺭﺗﺒﺎﻁ ﻭ‬ ‫ﺍﺗﺤﺎﺩ ﺍﺑﺪﻳﺴﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ َ‬ ‫ّ‬

‫ﺍﺗﻔﺎﻕ ﭼﻮﻥ ﺍﺯ ﺣﻴﺚ ﺭﻭﺡ ﻭ ﺟﺴﻢ ﻫﺮ ﺩﻭ ﺑﺎﺷﺪ ﺁﻥ ﻭﺣﺪﺕ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﻟﻬﺬﺍ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ّ‬

‫ﺍﺑﺪﻳﺴﺖ‬

‫ﻣﻮﻗﺖ ﺍﺳﺖ ﻭ ﻋﺎﻗﺒﺖ ﻣﻔﺎﺭﻗﺖ‬ ‫ﻣﺠﺮﺩ ﺍﺯ‬ ‫ﺍﺗﺤﺎﺩ‬ ‫ﺍﻟﺒﺘﻪ ﺁﻥ ّ‬ ‫ﺣﻴﺜﻴﺖ ﺟﺴﻢ ﺑﺎﺷﺪ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺍﮔﺮ ّ‬ ‫ّ‬ ‫ﻣﺤﻘﻖ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺍﻫﻞ ﺑﻬﺎ ﭼﻮﻥ ﺭﺍﺑﻄﮥ ﺍﺯﺩﻭﺍﺝ ﺩﺭ ﻣﻴﺎﻥ ﺁﻳﺪ‬ ‫ّ‬

‫ﺹ ‪١٦١‬‬

‫ﺍﺗﺤﺎﺩ ﺣﻘﻴﻘﻰ ﻭ ﺍﺭﺗﺒﺎﻁ ﻣﻌﻨﻮﻯ ﻭ ﺍﺟﺘﻤﺎﻉ ﺭﻭﺣﺎﻧﻰ ﻭ ﺟﺴﻤﺎﻧﻰ ﺑﺎﺷﺪ ﺗﺎ ﺩﺭ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ‬ ‫ّ‬

‫ﻭﺟﻮﺩ ﻭ ﺩﺭ ﺟﻤﻴﻊ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺍﻳﻦ ﻭﺣﺪﺕ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﺯﻳﺮﺍ ﺍﻳﻦ ﻭﺣﺪﺕ ﺣﻘﻴﻘﻰ ﺟﻠﻮﻩ ﺍﻯ ﺍﺯ‬ ‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺍﺳﺖ ‪٠ "...‬‬ ‫ﻧﻮﺭ‬ ‫ّ‬

‫) ﺹ ‪ ١٥٩ - ٦٠‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ‪ -‬ﺩﺭ ﮐﺘﺎﺏ ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ ﻭ ﮐﺘﺎﺏ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ﻧﻴﺰ‬

‫ﺑﺎ ﺗﻔﺎﻭﺗﻬﺎﺋﻰ ﺟﺰﺋﻰ ﻣﻨﺪﺭﺝ ﺍﺳﺖ ( ‪.‬‬

‫ﻣﺘﺤﺪ ﺑﺎﺷﻨﺪ‬ ‫‪ " - ٣‬ﺑﻴﻦ ﺑﻬﺎﺋﻴﺎﻥ ﻣﺴﺄﻟﮥ ﺍﺯﺩﻭﺍﺝ ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﺮﺩ ﻭ ﺯﻥ ﺟﺴﻤﴼ ﻭ ﺭﻭﺣﴼ ّ‬

‫ﺗﺮﻗﻰ ﺩﻫﻨﺪ‬ ‫ﺍﺗﺤﺎﺩﺷﺎﻥ ﺍﺑﺪﻯ ﺑﺎﺷﺪ ﻭ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ّ‬ ‫ﺗﺎ ﺩﺭ ﺟﻤﻴﻊ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ّ‬

‫‪ .‬ﺍﻳﻨﺴﺖ ﺍﻗﺘﺮﺍﻥ ﺑﻬﺎﺋﻰ " ‪٠‬‬

‫) ﺹ ‪ ٩٨‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬ ‫‪ " - ٤‬ﺯﻥ ﻭ ﺷﻮﻫﺮ ﺑﺎﻳﺪ ﻣﻌﻠﻮﻣﺎﺕ ﺧﻮﺩ ﻭ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﺧﻮﺩ ﻭ ﺟﺴﻢ ﻭ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﺮﺣﻠﮥ‬

‫ﺍﻭﻝ ﺑﺤﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺳﭙﺲ ﺑﻴﮑﺪﻳﮕﺮ ﻧﺜﺎﺭ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺑﺎﻳﺪ ﺍﻓﮑﺎﺭﺷﺎﻥ ﻋﺎﻟﻰ ﻭ ﺁﻣﺎﻟﺸﺎﻥ‬ ‫ّ‬ ‫ﻧﻮﺭﺍﻧﻰ ﻭ ﻗﻠﻮﺑﺸﺎﻥ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺭﻭﺍﺣﺸﺎﻥ ﻣﻄﻠﻊ ﺍﻧﻮﺍﺭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺑﺎﺷﺪ ‪.‬‬

‫ﺍﺗﻔﺎﻗﺎﺕ ﻭ ﺗﺼﺎﺩﻓﺎﺕ ﻓﺎﻧﻰ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﺗﻐﻴﻴﺮ ﭘﺬﻳﺮ ﻧﺴﺒﺖ ﺑﻬﻢ ﺑﺪﺑﻴﻦ ﺷﻮﻧﺪ ﻭ‬ ‫ﻧﺒﺎﻳﺪ ﺑﺠﻬﺖ ّ‬ ‫ُﺧﻠﻖ ﺗﻨﮕﻰ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﻗﻠﻮﺑﺸﺎﻥ ﺑﺎﻳﺪ ﻭﺳﻴﻊ ﻭ ﻣﻨﺸﺮﺡ ﻭ ﺑﻮﺳﻌﺖ ﺟﻬﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺷﺪ ‪ .‬ﻫﺮﻭﻗﺖ‬

‫ﺑﻤﻨﺘﻬﻰ ﺩﺭﺟﻪ ﺳﻌﻰ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺁﻧﺮﺍ ﺑﻴﻦ ﺧﻮﺩ‬ ‫ﺍﺧﺘﻼﻑ ﻧﻈﺮﻯ ﺑﻴﻦ ﺍﻳﺸﺎﻥ ﺗﻮﻟﻴﺪ ﺷﻮﺩ ﺑﺎﻳﺪ‬ ‫ٰ‬

‫ﺫﺭﮤ ﺻﻐﻴﺮ‬ ‫ّ‬ ‫ﺣﻞ ﮐﻨﻨﺪ ﻭ ﻧﮕﺬﺍﺭﻧﺪ ﺧﺒﺮ ﺁﻥ ﺑﺨﺎﺭﺝ ﺳﺮﺍﻳﺖ ﮐﻨﺪ ﺯﻳﺮﺍ ﻣﺮﺩﻡ ﻣﺴﺘﻌﺪ ﻫﺴﺘﻨﺪ ﮐﻪ ّ‬

‫ﺑﻌﻠﺖ ﭘﻴﺶ ﺁﻣﺪﻯ ﺭﻧﺠﺸﻰ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﺣﺎﺻﻞ ﻧﻤﻮﺩﻧﺪ‬ ‫ﺭﺍ ﺟﺒﻞ ﮐﺒﻴﺮ ﻧﻤﺎﻳﻨﺪ ﻭ ﻧﻴﺰ ﻫﺮﮔﺎﻩ ّ‬ ‫ﺑﺎﻟﻄﺒﻊ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﺑﺮﺍﻯ‬ ‫ﻧﺒﺎﻳﺪ ﺁﻧﺮﺍ ﺩﺭ ﺩﻝ ﻧﮕﺎﻫﺪﺍﺭﻧﺪ ﺑﻠﮑﻪ ّ‬ ‫ﺹ ‪١٦٢‬‬

‫ﻳﮑﺪﻳﮕﺮ ﺷﺮﺡ ﻭ ﺗﻮﺿﻴﺢ ﺩﻫﻨﺪ ﻭ ﮐﻮﺷﺶ ﮐﻨﻨﺪ ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺍﻳﻦ ﻧﻔﺎﻕ ﻭ ﮐﺪﻭﺭﺕ ﺑﺮﻃﺮﻑ‬ ‫ﺷﻮﺩ ‪ .‬ﺑﺎﻳﺪ ﻳﮕﺎﻧﮕﻰ ﻭ ﻳﺎﺭﻯ ﺭﺍ ﺑﺮ ﺣﺴﺎﺩﺕ ﻭ ﺭﻳﺎ ﺗﺮﺟﻴﺢ ﺩﻫﻨﺪ ﻭ ﻣﺎﻧﻨﺪ ﺩﻭ ﺁﺋﻴﻨﻪ ﺻﺎﻓﻰ‬

‫ﻣﺤﺒﺖ ﻭ ﺟﻤﺎﻝ ﺭﺍ ﺩﺭ ﻳﮑﺪﻳﮕﺮ ﻣﻨﻌﮑﺲ ﺳﺎﺯﻧﺪ ‪.‬‬ ‫ﺑﺎﺷﻨﺪ ﺗﺎ ﺍﻧﻮﺍﺭ ﺳﺘﺎﺭﮔﺎﻥ‬ ‫ّ‬

‫ﺗﺼﻮﺭﺍﺕ ﻭ ﺍﻓﮑﺎﺭ ﻋﺎﻟﻰ ﻭ ﺁﺳﻤﺎﻧﻰ ﺧﻮﺩ ﺭﺍ ﺑﻴﮑﺪﻳﮕﺮ ﺑﮕﻮﺋﻴﺪ ﻫﻴﭻ ﺍﻣﺮ ﻣﺨﻔﻰ ﺩﺭ‬ ‫ﺷﻤﺎ ﺑﺎﻳﺪ‬ ‫ّ‬

‫ﻣﺤﻞ ﺭﺍﺣﺘﻰ ﻭ ﺻﻔﺎ ﻧﻤﺎﺋﻴﺪ ‪ .‬ﻣﻬﻤﺎﻥ ﻧﻮﺍﺯ‬ ‫ﺑﻴﻦ ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ‪ .‬ﺧﺎﻧﮥ ﺧﻮﺩ ﺭﺍ‬ ‫ّ‬

‫ﺩﺭ ﻣﻨﺰﻝ ﺧﻮﺩ ﺭﺍ ﺑﺮﻭﻯ ﺁﺷﻨﺎ ﻭ ﺑﻴﮕﺎﻧﻪ ﺑﺎﺯ ﮔﺬﺍﺭﻳﺪ ‪ .‬ﻫﺮ ﺗﺎﺯﻩ ﻭﺍﺭﺩﻯ ﺭﺍ ﺑﺎ‬ ‫ﺑﺎﺷﻴﺪ ﻭ ِ‬

‫ﺭﻭﺋﻰ ﻣﺘﺒّﺴﻢ ﺍﺳﺘﻘﺒﺎﻝ ﮐﻨﻴﺪ ﻭ ﺧﻮﺵ ﺁﻣﺪ ﮔﻮﺋﻴﺪ ﻭ ﻃﻮﺭﻯ ﺑﺎ ﺍﻳﺸﺎﻥ ﺭﻓﺘﺎﺭ ﻧﻤﺎﺋﻴﺪ ﮐﻪ‬

‫ﺍﺣﺴﺎﺱ ﮐﻨﻨﺪ ﮐﻪ ﺩﺭ ﺧﺎﻧﮥ ﻣﻦ ﻫﺴﺘﻨﺪ ‪.‬‬

‫ﺍﺗﻔﺎﻗﻰ ﺑﻴﻦ ﺯﻥ ﻭ ﺷﻮﻫﺮ ﺧﻠﻖ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ﮐﻪ ﻫﻴﭽﮑﺲ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺩﺭ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﺧﺪﺍﻭﻧﺪ ﭼﻨﺎﻥ ّ‬

‫ﺗﺼﻮﺭ ﮐﻨﺪ ‪ .‬ﺷﻤﺎ ﺑﺎﻳﺪ ﺩﺍﺋﻤﴼ ﺷﺠﺮ ﺍﻟﻔﺖ ﻭ‬ ‫ﺍﺗﺤﺎﺩﻯ ﺭﺍ‬ ‫ّ‬ ‫ﺍﻳﻦ ﺩﻧﻴﺎ ﺑﺎﻻﺗﺮ ﺍﺯ ﺍﻳﻦ ّ‬

‫ﻣﺤﺒﺖ ﺁﺑﻴﺎﺭﻯ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﺩﺭ ﺗﻤﺎﻡ ﻓﺼﻮﻝ ﺯﻧﺪﮔﺎﻧﻰ ﺳﺮ‬ ‫ﺍﺗﺤﺎﺩ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺁﺏ ﻋﻼﻗﻪ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺧﺮﻡ ﻣﺎﻧﺪ ﻭﺷﻴﺮﻳﻦ ﺗﺮﻳﻦ ﺍﺛﻤﺎﺭ ﺭﺍ ﺑﺮﺍﻯ ﺷﻔﺎﻯ ﺁﻻﻡ ﻣﻠﻞ ﻭ ﺍﻗﻮﺍﻡ ﺑﺒﺎﺭ ﺁﻭﺭﺩ ‪.‬‬ ‫ﺳﺒﺰ ﻭ ّ‬

‫ﺧﻼﺻﻪ ﺷﻤﺎ ﺩﻭ ﻧﻔﺮ ﺑﺎﻳﺪ ﻃﻮﺭﻯ ﺯﻧﺪﮔﺎﻧﻰ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺧﺎﻧﮥ ﺷﻤﺎ ﺟﻠﻮﻩ ﺍﻯ ﺍﺯ ﻣﻠﮑﻮﺕ‬

‫ﺍﺑﻬﻰ ﺷﻮﺩ ﺗﺎ ﻫﺮ ﮐﺲ ﻗﺪﻡ ﮔﺬﺍﺭﺩ ﺭﻭﺡ ﺻﻔﺎ ﻭ ﻧﺰﻫﺖ ﺭﺍ ﺍﺣﺴﺎﺱ ﻧﻤﺎﻳﺪ ﻭ ﺑﻰ ﺍﺧﺘﻴﺎﺭ ﻓﺮﻳﺎﺩ‬ ‫ٰ‬ ‫ﻣﺤﺒﺖ ﺍﺳﺖ‬ ‫ﻣﺤﺒﺖ ﺍﺳﺖ ﺍﻳﻨﺠﺎ ﺁﺷﻴﺎﻧﮥ‬ ‫ﻣﺤﺒﺖ ﺍﺳﺖ ﺍﻳﻨﺠﺎ ﮐﺎﺥ‬ ‫ﺑﺮﺁﻭﺭﺩ ﮐﻪ ﺍﻳﻨﺠﺎ ﺧﺎﻧﮥ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﺍﺳﺖ ﻭ ﺷﻤﺎ ﺩﻭ ﻧﻔﺮ ﭼﻮﻥ ﺩﻭ ﻃﻴﺮ ﺧﻮﺵ ﺧﻮﺍﻥ ﺑﺎﻳﺪ ﺑﺮ ﺭﻭﻯ ﺑﻠﻨﺪﺗﺮﻳﻦ‬ ‫ﺍﻳﻨﺠﺎ ﮔﻠﺴﺘﺎﻥ‬ ‫ّ‬ ‫ﺷﺎﺧﻪ ﻫﺎﻯ ﺷﺠﺮ ﺣﻴﺎﺕ ﺑﻨﺸﻴﻨﻴﺪ ﻭ ﻓﻀﺎ ﺭﺍ ﻣﻤﻠﻮ ﺍﺯ ﻧﻐﻤﺎﺕ ﻋﺸﻖ ﻭ ﺳﺮﻭﺭ ﮐﻨﻴﺪ ‪ .‬ﺗﺎ‬

‫ﺹ ‪١٦٣‬‬

‫ﻣﺴﺘﻘﺮ‬ ‫ﻣﺤﺒﺖ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺭﻭﺡ ﻭ ﻭﺟﺪﺍﻥ ﺧﻮﻳﺶ‬ ‫ﺁﻧﺠﺎ ﮐﻪ ﻣﻴﺘﻮﺍﻧﻴﺪ ﺳﻌﻰ ﻧﻤﺎﺋﻴﺪ ﺍﺳﺎﺱ‬ ‫ّ‬ ‫ّ‬

‫ﻧﮕﺬﺍﺭﻳﺪ ﮐﻪ ﺍﻳﻦ ﺍﺳﺎﺱ ﻣﺘﺰﻟﺰﻝ ﮔﺮﺩﺩ‪.‬‬

‫ﻭﻗﺘﻰ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺸﻤﺎ ﺍﻃﻔﺎﻝ ﺷﻴﺮﻳﻦ ﻭ ﻧﺎﺯﻧﻴﻦ ﻋﻄﺎ ﻣﻴﮑﻨﺪ ﺧﻮﺩ ﺭﺍ ﻭﻗﻒ ﺗﺮﺑﻴﺖ ﻭ ﺗﻌﻠﻴﻢ‬

‫ﺍﻳﺸﺎﻥ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﮔﻠﻬﺎﻯ ﺟﺎﻭﺩﺍﻧﻰ ﮔﻠﺰﺍﺭ ﺍﻟﻬﻰ ﻭ ﺑﻠﺒﻼﻥ ﺧﻮﺵ ﺍﻟﺤﺎﻥ ﺑﻬﺸﺖ ﺁﺳﻤﺎﻧﻰ ﮔﺮﺩﻧﺪ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺍﺛﻤﺎﺭ ﺷﺠﺮ ﺯﻧﺪﮔﺎﻧﻰ ﺷﻮﻧﺪ ‪.‬‬ ‫ﻭ ﺧﺎﺩﻣﺎﻥ َ‬

‫ﺩﺭ ﺯﻧﺪﮔﺎﻧﻰ ﭼﻨﺎﻥ ﻣﺸﻲ ﻭ ﺳﻠﻮﮎ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺁﻧﺮﺍ ﻧﻤﻮﻧﻪ ﻭ ﺳﺮﻣﺸﻖ ﮔﻴﺮﻧﺪ ﻭ ﺑﺎ‬

‫ﺍﺗﺤﺎﺩ ﻭ ﺗﻮﺍﻓﻖ ﮐﺎﻣﻞ‬ ‫ﻳﮑﺪﻳﮕﺮ ﺑﮕﻮﻳﻨﺪ ﮐﻪ ﺑﺒﻴﻦ ﭼﮕﻮﻧﻪ ﺍﻳﺸﺎﻥ ﭼﻮﻥ ﺩﻭ ﮐﺒﻮﺗﺮ ﺑﺎ ﻋﺸﻖ ﻭ ّ‬

‫ﻣﻘﺮ ﻳﺎﻓﺘﻪ ﺍﻧﺪ ﮔﻮﺋﻰ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺣﻘﻴﻘﺖ ﻭﺟﻮﺩﺷﺎﻥ ﺭﺍ ﺍﺯ ﺍﺯﻝ ﺑﺮﺍﻯ ﺩﻭﺳﺖ‬ ‫ﺩﺭ ﻳﮏ ﺁﺷﻴﺎﻧﻪ ّ‬

‫ﺩﺍﺷﺘﻦ ﻳﮑﺪﻳﮕﺮ ﺳﺮﺷﺘﻪ ﺍﺳﺖ ‪ .‬ﻭﻗﺘﻰ ﮐﻪ ﭼﻨﻴﻦ ﺣﺎﻟﺘﻰ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﻭ ﭼﻨﻴﻦ ﺁﻣﺎﻝ ﻭ ﻫﺪﻓﻬﺎﺋﻰ‬

‫ﺍﺧﺘﻴﺎﺭ ﺷﺪ ﺁﻧﻮﻗﺖ ﺍﺯ ﺣﻴﺎﺕ ﺟﺎﻭﺩﺍﻧﻰ ﺳﻬﻢ ﺑﺰﺭﮔﻰ ﻧﺼﻴﺐ ﺑﺮﺩﻩ ﺍﻳﺪ ﻭ ﺍﺯ ﺳﺮﭼﺸﻤﮥ ﺣﻘﻴﻘﺖ‬ ‫ﺍﻳﺎﻡ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﻬﺸﺖ ﺷﮑﻮﻩ ﻭ ﺟﻼﻝ ﺩﺭ ﺟﻤﻊ ﺁﻭﺭﻯ ﺍﺯﻫﺎﺭ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ‬ ‫ﻧﻮﺷﻴﺪﻩ ﺍﻳﺪ ﻭ ّ‬

‫ﺻﺮﻑ ﻧﻤﻮﺩﻩ ﺍﻳﺪ ‪ .‬ﻧﺴﺒﺖ ﺑﻴﮑﺪﻳﮕﺮ ﭼﻮﻥ ﻋﺎﺷﻘﺎﻥ ﺍﻟﻬﻰ ﻭ ﺣﺒﻴﺒﺎﻥ ﻣﻌﻨﻮﻯ ﺑﺎﺷﻴﺪ ‪ .‬ﺣﻴﺎﺕ ﺧﻮﺩ‬

‫ﻣﺤﺒﺖ‬ ‫ﻣﺤﺒﺖ ﺑﮕﺬﺭﺍﻧﻴﺪ ‪ .‬ﺁﺷﻴﺎﻧﮥ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺭﻭﻯ ﺷﺎﺧﻪ ﻫﺎﻯ ُﭘﺮ ﺑﺮﮒ ﺷﺠﺮ‬ ‫ﺭﺍ ﺩﺭ ﺑﻬﺸﺖ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ﺷﻨﺎ ﮐﻨﻴﺪ ‪.‬‬ ‫ﻣﺤﺒﺖ ﭘﺮﻭﺍﺯ ﮐﻨﻴﺪ ‪ .‬ﺩﺭ ﺑﺤﺮ ﺑﻴﮑﺮﺍﻥ‬ ‫ﺑﻨﺎ ﮐﻨﻴﺪ ‪ .‬ﺩﺭ ﻓﻀﺎﻯ ﺑﺎ ﺻﻔﺎﻯ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺷﻌﮥ ﺗﺎﺑﺎﻥ ﺷﻤﺲ‬ ‫ﺩﺭ ﮔﻠﺰﺍﺭ ﺟﺎﻭﺩﺍﻥ‬ ‫ﻣﺤﺒﺖ ﺣﺮﮐﺖ ﮐﻨﻴﺪ ‪.‬‬ ‫ﻣﺤﺒﺖ ﻣﺸﻰ ﮐﻨﻴﺪ ‪ .‬ﺫﺭ ّ‬ ‫ﻇﻞ َ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﺒﺖ‬ ‫ﻣﺤﺒﺖ ﺛﺎﺑﺖ ﻭ ﻣﺴﺘﻘﻴﻢ ﺑﺎﺷﻴﺪ ‪ .‬ﻣﺸﺎﻡ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻧﻔﺤﮥ ﺟﺎﻧﺒﺨﺶ ﺍﺯﻫﺎﺭ‬ ‫ﺩﺭ ﻃﺮﻳﻖ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﺒﺖ‬ ‫ﻣﺤﺒﺖ ﺁﺷﻨﺎ ﮐﻨﻴﺪ ‪ .‬ﺍﺯ ﺷﺮﺍﺏ‬ ‫ﻣﻌﻄﺮ ﮐﻨﻴﺪ ‪ .‬ﮔﻮﺷﻬﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﺂﻫﻨﮕﻬﺎﻯ ﺭﻭﺡ ﻧﻮﺍﺯ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻨﻮﺷﻴﺪ ‪.‬‬

‫ﺹ ‪١٦٤‬‬

‫ﻣﺤﺒﺖ ﻭ ﺳﺨﻨﺎﻥ‬ ‫ﺳﺮﻣﺴﺖ ﺷﻮﻳﺪ ‪ .‬ﺑﮕﺬﺍﺭﻳﺪ ﺗﺎ ﺁﻣﺎﻝ ﻭ ﺍﻓﮑﺎﺭ ﺷﻤﺎ ﭼﻮﻥ ﺩﺳﺘﻪ ﺍﻯ ﺍﺯ ُﮔﻠﻬﺎﻯ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﺑﺎﺷﺪ " ‪٠‬‬ ‫ﺷﻤﺎ ﭼﻮﻥ ﺑﺤﺮ‬ ‫ّ‬

‫) ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺷﻔﺎﻫﻰ ﻣﺒﺎﺭﮎ ‪ -‬ﺍﺯ ﺹ ‪ ١٨‬ﺗﺎ ﺹ ‪ ٢١‬ﺍﺯﺩﻭﺍﺝ ﺑﻬﺎﺋﻰ (‬ ‫‪ " - ٥‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﻮﻓﺎ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ﻭ ﺛﺒﻮﺕ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺑﻨﻤﺎﻳﺪ ﻋﻠﻰ‬

‫ﺍﻟﺨﺼﻮﺹ ﺑﻘﺮﻳﻦ ﻭ ﻫﻤﻨﺸﻴﻦ ﺧﻮﻳﺶ ﻭ ﻫﻤﺪﻡ ﻭ ﻧﺪﻳﻢ ﺧﻮﺩ ﺯﻳﺮﺍ ﺣﻘﻮﻕ ﺩﺭ ﺑﻴﻦ ﺍﻳﻦ ﺩﻭ ﻗﺪﻳﻢ ﻭ‬ ‫ﻣﺤﮑﻢ ﻭ ﻣﺘﻴﻦ ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﺁﻧﭽﻪ ﺑﮑﻮﺷﺪ ﺍﺯ ﻋﻬﺪﮤ ﺍﮐﻤﺎﻝ ﺑﺮﻧﻴﺎﻳﺪ ﻭﻟﻰ ﺑﻘﺪﺭ ﺍﻣﮑﺎﻥ ﻗﺼﻮﺭ‬

‫ﻧﺸﺎﻳﺪ " ‪.‬‬

‫) ﺹ ‪ ٢٩٧ - ٨‬ﺑﺸﺎﺭﺓ ﺍﻟﻨﻮﺭ (‬

‫‪ " - ٦‬ﺍﻯ ﺩﻭ ﻣﺆﻣﻦ ﺑﭑ‪ ‬ﺧﺪﺍﻭﻧﺪ ﺑﻰ ﻣﺎﻧﻨﺪ ﺯﻥ ﻭ ﻣﺮﺩ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﮐﻪ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺩﺭ‬

‫ﻧﻬﺎﻳﺖ ﺍﻟﻔﺖ ﺁﻣﻴﺰﺵ ﻧﻤﺎﻳﻨﺪ ﻭ ﺯﻧﺪﮔﺎﻧﻰ ﮐﻨﻨﺪ ﻭ ﺣﮑﻢ ﻳﮏ ﺟﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺯﻥ ﻭ ﻣﺮﺩ ﺩﻭ‬

‫ﺭﻓﻴﻖ ﺍﻧﻴﺲ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﻏﻢ ﻳﮑﺪﻳﮕﺮ ﺷﺮﻳﮏ ﺑﺎﺷﻨﺪ ﭼﻮﻥ ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺧﻮﺷﻰ‬ ‫ﻭ‬

‫ﺁﺳﺎﻳﺶ ﺩﻝ ﻭ ﺟﺎﻥ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺯﻧﺪﮔﺎﻧﻰ ﮐﻨﻨﺪ ﻭ ﺩﺭ ﻣﻠﮑﻮﺕ ﺁﺳﻤﺎﻧﻰ ﻣﻈﻬﺮ ﺍﻟﻄﺎﻑ ﺍﻟﻬﻰ‬

‫ﮔﺮﺩﻧﺪ ﻭ ّﺍﻻ ﺩﺭ ﻏﺎﻳﺖ ﺗﻠﺨﻰ ﻋﻤﺮ ﺑﺴﺮ ﺑﺮﻧﺪ ﻭ ﻫﺮ ﺩﻡ ﺁﺭﺯﻭﻯ ﻣﺮﺩﻥ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﺟﻬﺎﻥ‬

‫ﺁﺳﻤﺎﻧﻰ ﻧﻴﺰ ﺷﺮﻣﺴﺎﺭ ﺑﺎﺷﻨﺪ ﭘﺲ ﺑﮑﻮﺷﻴﺪ ﮐﻪ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻣﺎﻧﻨﺪ ﺩﻭ ﮐﺒﻮﺗﺮ ﺩﺭ ﺁﺷﻴﺎﻥ ﺁﻣﻴﺰﺵ‬ ‫ﺩﻝ ﻭ ﺟﺎﻥ ﻧﻤﺎﺋﻴﺪ ﺍﻳﻨﺴﺖ ﺧﻮﺷﺒﺨﺘﻰ ﺩﺭ ﺩﻭ ﺟﻬﺎﻥ " ‪٠‬‬ ‫) ﺹ ‪ ١٥‬ﺍﺯﺩﻭﺍﺝ ﺑﻬﺎﺋﻰ (‬

‫*****‬

‫ﺹ ‪١٦٥‬‬

‫"ﺧﺪﻣﺖ ﺍﻣﺮﺍ‪" ‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻋﻠﻰ ِ ْ َ ِ‬ ‫ﻋﻠﻰ‬ ‫ﺧﺪﻣﺔ ْ َ ْ ِ‬ ‫ﻋﺒﺎﺩ ّ ٰ ِ‬ ‫ﭐﻟﺮﺣﻤﻦ ُ ْ ُ ْ‬ ‫‪َ " - ١‬ﻳﺎ ِ َ َ‬ ‫ﭐﻻﻣﺮ َ َ ٰ‬ ‫ﻗﻮﻣﻮﺍ َ َ ٰ‬ ‫ٍ‬ ‫ﺑﻤﻄﻠﻊ‬ ‫ﺗﺄﺧﺬﮐﻢ ْ َ ْ َ ُ‬ ‫ﺷﺄﻥ َ‬ ‫ﭐﻟﺬﻳﻦ َ َ ُ ْ‬ ‫ﻻ َ ُ ُ ُ ُ‬ ‫ﻣﻦ ّ ِ ُ َ‬ ‫ﭐﻻﺣﺰﺍﻥ ِ َ‬ ‫ﮐﻔﺮﻭﺍ ِ َ ْ َ ِ‬

‫ِ‬ ‫ﭐﻻﻳﺎﺕ " ‪٠‬‬ ‫ْ‬ ‫) ‪( k ٣٥‬‬

‫ﻋﻠﻰ ِ ْ َ ِ‬ ‫ﻣﻦ َ َ َ ِ‬ ‫ﺗﻘﻌﺪﻩ‬ ‫‪ْ َ "-٢‬‬ ‫ﺑﻘﻴﺎﻡ َﻻ ُ ْ ِ ُ ُ‬ ‫ﻋﺮﻓﻨﻲ َ ُ ْ ُ‬ ‫ﺧﺪﻣﺘﻲ ِ ِ َ ٍ‬ ‫ﻳﻘﻮﻡ َ َ ٰ‬

‫ﺟﻨﻮﺩ ّ ٰ َ ِ‬ ‫ﭐﻻﺭﺿﻴﻦ " ‪.‬‬ ‫ُ ُ ُ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ ْ َ َ ِ ْ َ‬

‫) ‪(k ٣٨‬‬

‫ﮐﻞ ْ ْ َ ِ‬ ‫ﭐﻻﻣﺮ ِﻓﻲ ُ ‪‬‬ ‫ﻋﻠﻰ ِ ْ َ ِ‬ ‫ﺍﻧﻪ‬ ‫ﺧﺪﻣﺔ ْ َ ْ ِ‬ ‫‪ْ ُ ْ ُ "-٣‬‬ ‫ﭐﻻﺣﻮﺍﻝ ِ ّ ُ‬ ‫ﻗﻮﻣﻮﺍ َ َ ٰ‬

‫ﻳﺆﻳﺪﮐﻢ ِ ُ ْ َ ٍ‬ ‫ﻣﺤﻴﻄﴼ " ) (‬ ‫ﺑﺴﻠﻄﺎﻥ َ َ‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ ُ ِ ْ‬ ‫ُ ِ ُ ُ ْ‬ ‫ﻋﻠﻰ ْ َ َ ِ ْ َ‬ ‫ﮐﺎﻥ َ َ ٰ‬

‫ﻋﻠﻰ‬ ‫ﻣﻦ ُ ُ‬ ‫ﭐﻻﺑﻬﻰ ﻭ َ ْ‬ ‫‪َ " - ٤‬ﻭ َ ُ ْ‬ ‫ﺼﺮ َ ْ‬ ‫ﻧﻨ ُ ُ‬ ‫ﻧﺮﺍﮐﻢ ِ َ‬ ‫ﻣﻦ َ َ‬ ‫ﺍﻓﻘﻰ ْ َ ْ َ ٰ‬ ‫ﻗﺎﻡ َ َ ٰ‬ ‫َ‬ ‫ﻣﻦ ْ َ َ ‪‬‬ ‫ﺍﻣﺮﻱ ِ ُ ُ ْ ٍ‬ ‫ُ ْ َِ‬ ‫ﻣﻦ‬ ‫ﻧﺼﺮﺓ َ ْ ِ‬ ‫ﭐﻻﻋﻠﻰ َﻭ َ ِ ْ ٍ‬ ‫ﻗﺒﻴﻞ ِ َ‬ ‫ﺑﺠﻨﻮﺩ ِ َ‬ ‫ﭐﻟﻤﻼ ْ َ ْ َ ٰ‬ ‫ْ َ َ ‪َِ ‬‬ ‫ﭐﻟﻤﻘﺮﺑﻴﻦ " ‪٠‬‬ ‫ﭐﻟﻤﻼ‪‬ﮑﺔ ْ ُ َ ّ ِ ْ َ‬

‫) ‪( k ٥٣‬‬

‫ﻟﺘﮑﻮﻥ ِﻓﻰ ْ ُ ْ ِ‬ ‫ﻻﻣﺮﻱ َ ِ‬ ‫ﻣﻨﺼﻮﺭﴽ " ) ‪٤٢‬‬ ‫ﻧﺎﺻﺮﴽ ِ َ ُ ْ َ‬ ‫ﭐﻟﻤﻠﮏ َ ْ ُ ْ‬ ‫ﮐﻦ ِ َ ْ‬ ‫‪ْ ُ "-٥‬‬

‫ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﻓﻮ ﭐ‪ِ ّ ِ‬‬ ‫ﻭﺍﺣﺪﻣﻨﮑﻢ‬ ‫ﻳﻘﻮﻡ ٰ ٌ ِ ْ ُ ْ‬ ‫ﺍﻟﻪ ّﺍﻻ ُﻫﻮ َ ْ‬ ‫ﻟﻮ َ ُ ْ ُ‬ ‫ﭐﻟﺬﻱ َﻻ ِ َ َ‬ ‫‪َ​َ "-٦‬‬

‫ﻋﻠﻰ ِﻣ‪‬ﺔ َ ْ ٍ‬ ‫ﻋﻠﻰ ُ ْ َ ِ‬ ‫ﻟﻮ‬ ‫ﺍﻟﻒ َﻭ ِ ْ‬ ‫ﺍﻣﺮﻧﺎ َ ُ َ ‪ُ ُ ‬‬ ‫ﻧﺼﺮﺓ َ ْ ِ َ‬ ‫ﻟﻴﻐﻠﺒﻪ ﭐ‪ ٰ َ َ ُ‬‬ ‫َ​َ ٰ‬

‫ﻣﻦ ِﻓﻰ ّ ٰ ِ‬ ‫ﺍﺯﺩﺍﺩ ِﻓﻲ ُ ّ ِ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ‬ ‫ﻋﻠﻰ َ ْ‬ ‫ﺣﺒﻪ َ ُ َ ّ ُ ُ‬ ‫َْ َ َ‬ ‫ﻟﻴﻐﻠﺒﻪ ﭐ‪ٰ َ ُ‬‬ ‫ﭐﻻﺭﺽ " ‪٠‬‬ ‫ْ َْ ِ‬

‫ﺍﻋﻠﻰ(‬ ‫) ﺹ ‪ ٤٦‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺹ ‪١٦٦‬‬

‫ﺑﻞ ِ ْ َ ِ‬ ‫ﺭﺏ‬ ‫ﻟﺨﺪﻣﺔ َ ْ ِ‬ ‫ﻻﻧﻔﺴﮑﻢ َ ْ‬ ‫ﺍﻣﺮ ﭐ‪ َ ِ‬‬ ‫ﺧﻠﻘﺘ ْﻢ ِ َ ْ ُ َ ُ ْ‬ ‫‪َ " - ٧‬ﻣﺎ َ َ ْ ُ‬

‫ﭐﻟﻌﺎﻟﻤﻴﻦ " ‪٠‬‬ ‫َْ َِ ْ َ‬

‫) ﺹ ‪ ٢٠٩‬ﻣﺠﻤﻮﻋﮥ ﺍﺷﺮﺍﻗﺎﺕ (‬ ‫‪ " - ٨‬ﺩﻧﻴﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺍﻭﺳﺖ ﺩﺭ ﻣﺮﻭﺭ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺑﺎﻗﻰ ﻭ ﺩﺍﺋﻢ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ ﺁﻥ ﺧﺪﻣﺘﻰ‬

‫ﺣﻖ ﻇﺎﻫﺮ ﺷﻮﺩ "‬ ‫ﺍﻳﺎﻡ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ّ‬ ‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ٩٤‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺫﺭ ﺑﺎﺷﺪ ﻭ‬ ‫‪ " - ٩‬ﻗﺴﻢ‬ ‫ﺑﻤﺴﺨﺮ َ‬ ‫‪ِ‬‬ ‫ﻋﺎﻟﻢ ﮐﻪ ﻫﺮ ﻧﻔﺴﻰ ﺍﻟﻴﻮﻡ ﺑﺨﺪﻣﺖ ﺍﻣﺮ ﻭﻟﻮ ّ‬ ‫ﻣﻦ َ ّ‬ ‫ﺍﻗﻞ ِ ْ‬

‫ﺍﻟﺒﺘﻪ ﺑﻤﮑﺎﻓﺎﺕ ﺁﻥ ﺩﺭ‬ ‫ﺍﻧﺰﻟﻪ ﭐ‪ِ ْ‬ﻓﻲ ِ َ ِ‬ ‫ﻓﺎ‪‬ﺰ ﺷﺪ ّ‬ ‫ﺑﻤﺎ َ ْ َ َ ُ‬ ‫ﻋﻤﻞ ِ َ‬ ‫ﭐﻟﮑﺘﺎﺏ ‪‬‬ ‫ﺩﻧﻴﺎ ﻭ ﺟﻤﻴﻊ ﻋﻮﺍﻟﻢ ﻓﺎﺋﺰ ﺧﻮﺍﻫﺪ ﮔﺸﺖ " ‪٠‬‬

‫) ﺹ ‪ ١٤٨‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ (‬

‫ﻣﻘﺪﺭ ﺷﺪﻩ ﺁﻧﭽﻪ ﮐﻪ ﺧﺰﺍﺋﻦ ﺍﺭﺽ ﺑﺂﻥ ﻣﻌﺎﺩﻟﻪ‬ ‫ﻟﻌﻤﺮﭐ‪ ِ‬ﺍﺯ ﺑﺮﺍﻯ ﻧﺎﺻﺮ ّ‬ ‫‪ُ ْ َ َ ١٠‬‬

‫ﻧﻨﻤﺎﻳﺪ " ‪٠‬‬

‫) ﺹ ‪ ١٧١‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ﻁ ‪ ١٣٢‬ﺑﺪﻳﻊ (‬

‫ﻣﺰﻳﻦ ﺷﺪ ﻭ ﺑﺮ ﺧﺪﻣﺖ ﺍﻣﺮ ﻗﻴﺎﻡ ﻧﻤﻮﺩ ‪.‬‬ ‫‪" - ١١‬‬ ‫ﻫﻤﺖ ّ‬ ‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻣﻘﺒﻠﻰ ﮐﻪ ﺑﻄﺮﺍﺯ ّ‬ ‫ٰ‬

‫ﺍﻭ ﺑﻤﻘﺼﻮﺩ ﻓﺎﺋﺰ ﻭ ﺑﺂﻧﭽﻪ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﺧﻠﻖ ﺷﺪﻩ ﻋﺎﺭﻑ " ‪٠‬‬

‫) ﺹ ‪ ١٢‬ﺍﺻﻮﻝ ﻋﻘﺎﻳﺪ ﺑﻬﺎﺋﻴﺎﻥ (‬

‫‪ "-١٢‬ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﻧﺼﺮﺕ ﺍﺳﺖ َﻭ َ ْ ِ‬ ‫ﻣﻘﺮﺑﻴﻦ‬ ‫ﭐﻟﺤﻖ ﺟﻤﻴﻊ ﺣﻘﺎﻳﻖ ﻋﺎﻟﻴﻦ ﻭ ﺍﺭﻭﺡ ّ‬ ‫ﻧﻔﺴﻲ ْ َ ّ‬

‫ﺍﻧﺴﺎﻧﻴﻪ ﻇﺎﻫﺮ ﺷﻮﻧﺪ ﻭ ﺩﺭ‬ ‫ﻫﻴﮑﻠﻴﮥ‬ ‫ﮐﻪ ﻃﺎﺋﻒ ﺣﻮﻟﻨﺪ ﻣﺴﺄﻟﺖ ﻧﻤﻮﺩﻩ ﮐﻪ ﺑﻘﻤﻴﺺ ﻇﺎﻫﺮ‬ ‫ّ‬ ‫ّ‬ ‫ﻇﺎﻫﺮ ﺑﻨﺼﺮﺕ ﺍﻣﺮﺍ‪ ‬ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ " ‪٠‬‬

‫) ﺹ ‪ ٢١٣‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺹ ‪١٦٧‬‬

‫ﺣﻖ ﻭ ﺍﻣﺮ ﺍﻭ ﺑﺮ ﻳﮑﺪﻳﮕﺮ ﺳﺒﻘﺖ ﮔﻴﺮﻳﺪ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺁﻧﭽﻪ ﮐﻪ ﺷﻤﺎ ﺭﺍ ﺩﺭ‬ ‫‪ "-١٣‬ﺩﺭ ﺧﺪﻣﺖ ّ‬ ‫ﺍﻳﻦ ﺟﻬﺎﻥ ﻭ ﺟﻬﺎﻥ ﺩﻳﮕﺮ ﺑﮑﺎﺭ ﺁﻳﺪ " ‪٠‬‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ١٧٠‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ﻁ ‪ ١٣٢‬ﺑﺪﻳﻊ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬ ‫***********‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻫﻤﺖ ﻭ ﺧﺪﻣﺖ ﺍﺳﺖ ﻭ ﺯﻣﺎﻥ ﺷﻌﻠﻪ ﻭ ﺣﺮﺍﺭﺕ ﺗﺎ ﺯﻣﺎﻥ ﺍﺯ ﺩﺳﺖ ﻧﺮﻓﺘﻪ ﺍﺳﺖ ﺍﻳﻦ‬ ‫‪ " - ١‬ﻭﻗﺖ ّ‬

‫ﻓﺮﺻﺖ ﺭﺍ ﻏﻨﻴﻤﺖ ﺷﻤﺮﻳﺪ ﻭ ﺍﻳﻦ ﻭﺳﻌﺖ ﺭﺍ ﺍﻋﻈﻢ ﻧﻌﻤﺖ ‪ .‬ﻋﻨﻘﺮﻳﺐ ﺍﻳﻦ ﭼﻨﺪ ﺭﻭﺯﮤ ﻋﻤﺮ ﻓﺎﻧﻰ‬

‫ﺑﺴﺮ ﺁﻳﺪ ﻭ ﺑﺎ ﺩﺳﺖ ﺗﻬﻰ ﺑﺤﻔﺮﮤ ﺧﺎﻣﻮﺷﻰ ﺩﺭﺁﺋﻴﻢ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺩﻝ ﺑﺠﻤﺎﻝ ﻣﺒﻴﻦ ﺑﻨﺪﻳﻢ ﻭ‬

‫ﺗﻤﺴﮏ ﺑﺤﺒﻞ ﻣﺘﻴﻦ ﺟﻮﺋﻴﻢ ﻭ ﮐﻤﺮ ﺧﺪﻣﺖ ﺑﺮ ﺑﻨﺪﻳﻢ ﻭ ﺁﺗﺸﻰ ﺍﺯ ﻋﺸﻖ ﺑﺮﺍﻓﺮﻭﺯﻳﻢ ﻭ ﺍﺯ ﺣﺮﺍﺭﺕ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺑﺴﻮﺯﻳﻢ ﻭ ﺯﺑﺎﻥ ﺑﮕﺸﺎﺋﻴﻢ ﻭ ﺁﺗﺶ ﺑﻘﻠﺐ ﺍﻣﮑﺎﻥ ﺯﻧﻴﻢ ﻭ ﺟﻨﻮﺩ ﻇﻠﻤﺖ ﺭﺍ ﺑﺎﻧﻮﺍﺭ‬ ‫ّ‬

‫ﻫﺪﺍﻳﺖ ﻣﻌﺪﻭﻡ ﮐﻨﻴﻢ ﻭ ﺩﺭ ﻣﻴﺪﺍﻥ ﺟﺎﻧﻔﺸﺎﻧﻰ ﺩﺭ ﺳﺒﻴﻞ ﺍ‪ ‬ﺟﺎﻧﻔﺸﺎﻧﻰ ﮐﻨﻴﻢ "‬ ‫) ﺹ ‪ ٢٥٧‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ (‬

‫ﺍﺣﺪﻳﺖ ‪ .‬ﺗﺎ ﺣﻴﺎﺕ ﺑﺎﻗﻰ ﺍﺳﺖ‬ ‫ﻋﺒﻮﺩﻳﺖ ﺁﺳﺘﺎﻥ‬ ‫‪ " - ٢‬ﺍﻳﻦ ﻳﻮﻡ ﻳﻮﻡ ﻗﻴﺎﻡ ﺑﺨﺪﻣﺖ ﺍﺳﺖ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺗﻌﺠﻴﻞ ﻧﻤﺎﺋﻴﺪ ﻭ ﺗﺎ ﺑﻬﺎﺭ ﺭﺍ ﺧﺰﺍﻥ ﺩﺭ ﺑﺮ ﻧﮕﺮﻓﺘﻪ ﻭ ﺷﻔﺎ ﺭﺍ ﺑﻴﻤﺎﺭﻯ ﻏﺎﻟﺐ ﻧﺸﺪﻩ ﻗﻴﺎﻡ‬

‫ﻧﻤﺎﺋﻴﺪ " ‪٠‬‬

‫) ﺹ ‪١١٩‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ - ٢٦‬‬

‫ﺍﺑﺪﻳﻪ‬ ‫ﻋﺰﺕ‬ ‫‪ " - ٣‬ﺑﮑﻮﺷﻴﺪ ﮐﻪ ﺩﺭ‬ ‫ﻋﺒﻮﺩﻳﺖ ﺁﺳﺘﺎﻥ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﺍﺳﺘﻘﺎﻣﺖ ﻧﻤﺎﺋﻴﺪ ﺍﻳﻨﺴﺖ ﺁﻥ ّ‬

‫ﺗﺮﻗﻰ ﺩﺭ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﻭﺟﻮﺩ ﺩﺭ ﻣﻠﮑﻮﺕ‬ ‫ﺳﺮﻣﺪﻳﻪ ﺍﻳﻨﺴﺖ ﺳﺒﺐ‬ ‫ﺍﻳﻨﺴﺖ ﻧﻌﻤﺖ‬ ‫ﺍﺑﻬﻰ ﺍﻳﻨﺴﺖ ﺳﺒﺐ ّ‬ ‫ّ‬ ‫ّ‬ ‫ٰ‬

‫ﭐﻻﺑﻬﻰ " ‪٠‬‬ ‫ﺍﻳﻦ ﺍﻭﺝ ﻧﺎﻣﺘﻨﺎﻫﻰ َﻭ َﻋ َ ْ ُ ُ‬ ‫ﻠﻴﮑﻢ ْ َ َ ُ‬ ‫ﭐﻟﺒﻬﺎء ْ َ ْ َ ٰ‬

‫) ﺹ ‪ ٢٣٦‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺹ ‪١٦٨‬‬

‫ﺍﺑﻬﻰ ﻣﺬﮐﻮﺭ‬ ‫ﻧﻔﺴﻰ ﺑﺮﺁﺭﺩ ﻭ ﺧﺪﻣﺘﻰ ﺑﻨﻤﺎﻳﺪ ﺩﺭ ﻣﻠﮑﻮﺕ‬ ‫‪ " - ٤‬ﺍﮔﺮ ﻧﻔﺴﻰ ﻓﻰ ﺳﺒﻴﻞ ﺍ‪َ ‬‬ ‫ٰ‬

‫ﺁﻳﺪ ‪ .‬ﻫﺮﮔﺰ ﻓﺮﺍﻣﻮﺵ ﻧﺸﻮﺩ " ‪٠‬‬

‫) ﺹ ‪ ٣١‬ﺝ ‪ ٧‬ﻣﮑﺎﺗﻴﺐ (‬

‫ﻋﺎﻟﻢ‬ ‫ﻣﻘﺪﺳﮥ ﻣﻼٔ‬ ‫ﺟﻨﺖ ﻋﻠﻴﺎ ﺁﺭﺯﻭﻯ ﺭﺟﻮﻉ ﺑﺎﻳﻦ َ‬ ‫‪ " - ٥‬ﺍﻟﻴﻮﻡ ﺣﻘﺎﺋﻖ ّ‬ ‫ﺍﻋﻠﻰ ﺩﺭ ّ‬ ‫ٰ‬

‫ﻣﻘﺪﺳﻪ‬ ‫ﺍﺑﻬﻰ ﮔﺮﺩﻧﺪ ﻭ‬ ‫ﻣﻮﻓﻖ ﺑﺨﺪﻣﺘﻰ ﺑﺂﺳﺘﺎﻥ ﺟﻤﺎﻝ‬ ‫ﺑﻌﺒﻮﺩﻳﺖ ﻋﺘﺒﮥ ّ‬ ‫ﻣﻴﻨﻤﺎﻳﻨﺪ ﺗﺎ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﻗﻴﺎﻡ ﮐﻨﻨﺪ " ‪٠‬‬

‫) ﺹ ‪ ١٢٥‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺳﺎﻟﻬﺎﻯ ‪( ١٩٢٢ - ٢٦‬‬

‫‪ " - ٦‬ﺧﺪﺍ ﺍﺳﺘﻌﺪﺍﺩﻯ ﺭﺍ ﮐﻪ ﺑﺸﻤﺎ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩ ﺑﺮﺍﻯ ﺍﻳﻨﺴﺘﮑﻪ ﺩﺭ ﺧﺪﻣﺖ ﻣﻠﮑﻮﺗﺶ ﺻﺮﻑ‬

‫ﻧﻤﺎﺋﻴﺪ ﺯﻳﺮﺍ ﺩﺭ ﻫﺮ ﺍﻣﺮﻯ ﺍﺳﺘﻌﺪﺍﺩ ﺧﻮﺩ ﺭﺍ ﺻﺮﻑ ﮐﻨﻴﺪ ﻧﺘﺎﺋﺠﺶ ﻣﺤﺪﻭﺩ ﺍﺳﺖ ﻣﮕﺮ ﺩﺭ ﺍﻣﺮ‬

‫ﺍﻟﻬﻰ ﻭ ﺧﺪﻣﺖ ﺑﻮﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺍﻧﺘﺸﺎﺭ ﮐﻤﺎﻻﺕ ﺭﻭﺣﺎﻧﻰ ﺁﻥ ﻏﻴﺮ ﻣﺤﺪﻭﺩ ﺍﺳﺖ ﻫﺮ‬

‫ﻋﺎﻟﻢ ﺑﺪﺭﺧﺸﺪ " ‪٠‬‬ ‫ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﺩﺭ ﺳﺒﻴﻞ ﺍﻟﻬﻰ ﺟﺎﻧﻔﺸﺎﻧﻰ ﻧﻤﺎﻳﺪ ﭼﻮﻥ ﺷﻤﻊ ﺩﺭ ﺍﻧﺠﻤﻦ َ‬ ‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٢٩٠‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻋﻠﻰ ُ ْ َ ِ‬ ‫ﮐﻨﻔﺲ َ ِ َ ٍ‬ ‫ﻧﺼﺮﺓ‬ ‫ﺍﺣﺒﺎ‪ ‬ﭐ‪ٍ ْ َ َ ِ‬‬ ‫ﻗﻮﻣﻮﺍ َﻳﺎ َ ِ ّ‬ ‫‪ْ ُ ْ ُ "-١‬‬ ‫ﻭﺍﺣﺪﺓ َ َ ٰ‬

‫ﭐﻟﺒﺪﻳﻊ ‪ِ َ .‬‬ ‫ﺍﻥ‬ ‫َ َ‬ ‫ﭐﻻﺭﻓﻊ ْ َ َ ِ‬ ‫ﻫﺬﺍ ْ َ ْ ِ‬ ‫ﭐﻻﻋﺰ ْ َ ْ َ ِ‬ ‫ﭐﻻﻗﺪﺱ ْ َ ِ ْ ِ‬ ‫ﭐﻻﻣﺮ ْ َ ْ َ ِ‬

‫ﺭﺍﺣﺘﮑﻢ‬ ‫ﭐﻓﺪﻭﺍ َ َ َ ُ ْ‬ ‫ﺍﻭﻗﺎﺗﮑﻢ َﻭ ْ ُ ْ‬ ‫ﭐﺻﺮﻓﻮﺍ َ ْ َ َ ُ ْ‬ ‫ﺟﻬﺪﮐﻢ َﻭ ْ ِ ُ ْ‬ ‫ﭐﺑﺬﻟﻮﺍ ُ ْ َ ْ ْ‬ ‫ِْ ُْ‬

‫ﺍﻭﻃﺎﻧﮑﻢ َﻭ‬ ‫ﭐﻫﺠﺮﻭﺍ َ ْ َ َ ُ ْ‬ ‫ﺍﻣﻮﺍﻟﮑﻢ َﻭ ْ ُ ْ‬ ‫ﺍﻧﻔﻘﻮﺍ َ ْ َ َ ُ ْ‬ ‫ﺭﺧﺎ‪‬ﮑﻢ َﻭ َ ْ ِ ُ ْ‬ ‫َﻭ ِ َ ‪ْ ُ ‬‬ ‫ﺧﺪﻣﺔ ِ َ ْ ِ ِ‬ ‫ﻋﻦ ُ ‪‬‬ ‫ﭐﺑﺘﻐﺎ‪‬‬ ‫ﻟﺪﻳﮑﻢ ِ ْ َ ً‬ ‫ﻻﻣﺮﻩ َﻭ ِ َ‬ ‫ﮐﻞ َﻣﺎ َ َ ْ ُ ْ‬ ‫ﭐﻧﺼﺮﻓﻮﺍ َ ْ‬ ‫ْ َ ُِْ‬

‫ﺍﺛﺒﺎﺗﴼ ِﻟ ُ ُ ْ ِ‬ ‫ﺍﻋﺰﺍﺯﴽ ِ ُ ّ َ ِ ِ‬ ‫ِ َ َ ِ​ِ‬ ‫ﻨﻔﻮﺫ‬ ‫ﻟﻤﺆﺳﺴﺎﺗﻪ َﻭ ِ ْ َ‬ ‫ﻟﻤﺮﺿﺎﺗﻪ َﻭ ِ ْ َ‬ ‫ﺍﺣﻘﺎﻗﴼ ِ ِ ْ ِ‬ ‫َِ َ ِ ِ‬ ‫ﭐﻟﻤﻬﻴﻤﻦ‬ ‫ﮐﻠﻤﺘﻪ َﻭ ِ ْ َ‬ ‫ﭐﻟﻮﺍﺿﺢ ْ ُ َ ْ ِ ِ‬ ‫ﻟﺪﻳﻨﻪ ْ ْ ِ ِ‬ ‫ﭐﻟﻐﺎﻟﺐ َ‬ ‫ِ‬ ‫ﭐﻟﻤﺘﻌﺎﻟﻰ ْ َ ِ‬ ‫َُْ​َ ِ‬ ‫ﭐﻟﻔﺮﻳﺪ " ‪٠‬‬

‫) ﺹ ‪ ١٨٨‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ - ٤٨‬‬

‫ﺹ ‪١٦٩‬‬

‫‪ " - ٢‬ﭼﺮﺍ ﺧﺎﻣﻮﺵ ﻧﺸﻴﻨﻴﻢ ﻭ ﺣﺰﻥ ﻭ ﺍﻧﺪﻭﻩ ﺑﺨﻮﺩ ﺭﺍﻩ ﺩﻫﻴﻢ ﻫﻨﮕﺎﻡ ﺧﺪﻣﺖ ﻭ ﻧﺼﺮﺕ ﺍﺳﺖ‬

‫ﺍﻳﺎﻡ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﺟﺎﻧﻔﺸﺎﻧﻰ ﺩﺭ ﺳﺒﻴﻞ ﺍﻣﺮﺍ‪" ‬‬ ‫ﻭ ّ‬ ‫ﺍﻳﺎﻡ ّ ِ‬

‫) ﺹ ‪ ٦٨‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪ ،‬ﺳﺎﻟﻬﺎﻯ ‪( ١٩٢٢ - ٢٦‬‬ ‫ﺍﻳﺎﻡ ﺑﺪﺭﺟﻪ ﺍﻯ ﺧﻄﻴﺮ ﻭ ﺍﻣﺮﺍ‪ ‬ﺑﺸﺄﻧﻰ‬ ‫‪ " - ٣‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻣﻴﺪﺍﻥ ﺧﺪﻣﺖ ﭼﻨﺎﻥ ﻭﺳﻴﻊ ﻭ ّ‬

‫ﺑﺤﺪﻯ ﮐﻮﺗﺎﻩ ﻭ ﻗﺼﻴﺮ ﻭ ﺍﻓﺘﺨﺎﺭﺍﺕ ﺑﻤﻴﺰﺍﻧﻰ‬ ‫ﺧﺪﺍﻡ ﺁﺳﺘﺎﻥ ﺑﭙﺎﻳﻪ ﺍﻯ ﻗﻠﻴﻞ ﻭ ﻓﺮﺻﺖ‬ ‫ّ‬ ‫ﻋﻈﻴﻢ ﻭ ّ‬ ‫ﺟﻠﻴﻞ ﻭ ُﭘﺮ ﺑﻬﺎء ﺍﺳﺖ ﮐﻪ ﺍﺣﺪﻯ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﮐﻪ ﺧﻮﺩ ﺭﺍ ﻗﺎﺑﻞ‬

‫ﺗﺄﻣﻞ ﻭ ﺗﺮﺩﻳﺪ ﺑﺨﻮﺩ ﺭﺍﻩ ﻧﺪﻫﺪ ﻭ ﺩﻗﻴﻘﻪ‬ ‫ﺍﻧﺘﺴﺎﺏ ﺑﺂﺳﺘﺎﻥ ّ‬ ‫ﻣﻘﺪﺱ ﺍﻟﻬﻰ ﺷﻤﺎﺭﺩ ﻟﺤﻈﻪ ﺍﻯ ّ‬

‫ﺗﻮﻗﻒ ﻧﻨﻤﺎﻳﺪ " ‪٠‬‬ ‫ﺍﻯ ﺩﺭ ﺍﻧﺠﺎﻡ ﻭﻇﺎﻳﻒ‬ ‫ﺭﻭﺣﺎﻧﻴﮥ ﺧﻮﻳﺶ ّ‬ ‫ّ‬

‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ٩٨‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﻣﻮﻓﻘﻴﺖ ﺩﺭ ﺑﺮﻧﺪﺍﺭﺩ‪ .‬ﺧﺪﻣﺖ ﻣﻐﻨﺎﻃﻴﺲ‬ ‫‪" - ٤‬ﻫﻴﭻ ﺍﻣﺮﻯ ﺑﺎﻧﺪﺍﺯﮤﺧﺪﻣﺖ ﺑﺎﻣﺮﺍ‪ّ ّ ‬‬

‫ﻓﻌﺎﻝ ﺑﺎﺷﺪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﻭ ﺭﺍ ﺗﺄﻳﻴﺪ‬ ‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻭﻗﺘﻰ ﺷﺨﺺ ّ‬ ‫ﺗﺄﻳﻴﺪﺍﺕ ّ‬ ‫ﻓﻌﺎﻟﻴﺖ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺯ ﺷﻤﻮﻝ ﺗﺄﻳﻴﺪ ﺑﺎﺯ ﻣﺎﻧﺪﻩ ﻭ ﺷﺨﺺ ﺍﺯ‬ ‫ﻣﻴﮑﻨﺪ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻋﺪﻡ ّ ّ‬

‫ﺍﺷﻌﮥ ﺷﻔﺎ ﺩﻫﻨﺪﻩ ﻭ ﺭﻭﺡ ﺑﺨﺶ ﺁﻥ ﻣﺤﺮﻭﻡ ﻣﻴﻤﺎﻧﺪ " ‪.‬‬ ‫ّ‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٤٥‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﻫﻤﺖ ﻭ ﻣﺠﺎﻫﺪﺗﻰ ﺍﺳﺖ‬ ‫‪ " - ٥‬ﭘﺎﺩﺍﺵ ﻭ ﺛﻤﺮﮤ ﻣﺠﻬﻮﺩﺍﺕ ﻫﺮ ﻳﮏ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ﻣﻨﻮﻁ ﺑﻤﻴﺰﺍﻥ ّ‬

‫ﮐﻪ‬

‫ﺧﺼﻮﺻﻴﻪ ﺧﻮﻳﺶ ﺍﺑﺮﺍﺯ ﻭ ﺩﺭ ﻧﺸﺮ ﻭ ﮔﺴﺘﺮﺵ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ ﻭ ﺗﺴﺮﻳﻊ‬ ‫ﻫﺮ ﻓﺮﺩ ﺑﻨﻔﺴﻪ ﺩﺭ ﺣﻴﺎﺕ‬ ‫ّ‬ ‫ﺩﺭ ﻓﺘﺢ ﻭ ﻇﻔﺮ ﻣﻮﻋﻮﺩﮤ ﺭﺣﻤﺎﻧﻰ ﻣﺒﺬﻭﻝ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ " ‪٠‬‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٣٤-٥‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬ ‫*****‬

‫ﺹ ‪١٧٠‬‬

‫" ﺧﺪﻣﺖ ﺑﺨﻠﻖ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺡ ﻣﻘﺼﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻻﺭﺽ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ " ‪٠‬‬ ‫‪ " - ١‬ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎﻥ ﮐﺴﻰ ﺍﺳﺖ ﮐﻪ ﺑﺨﺪﻣﺖ ﺟﻤﻴﻊ ﻣﻦ َ َ‬ ‫ﻋﻠﻰ َ ْ‬

‫ﻭ ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﻠﻰ ِ ْ َ ِ‬ ‫ﺧﺪﻣﺔ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﻟﻤﻦ َ ْ َ َ‬ ‫ﺍﺻﺒﺢ َ ‪‬‬ ‫ﻗﺎ‪‬ﻤﴼ َ َ ٰ‬ ‫‪ " - ٢‬ﺣﻀﺮﺕ ﻣﻮﺟﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﺪ ُ ْ ٰ‬

‫ﺍﺑﻬﻰ (‬ ‫ﭐﻻﻣﻢ " ‪ ) ٠‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻘﺼﻮﺩ ﺹ ‪ ١٠١‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ْ َُ ِ‬ ‫ٰ‬

‫ﻓﺮﺩﻭﺳﻴﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻭ ﺩﺭ ﮐﻠﻤﺎﺕ‬ ‫ّ‬

‫ﻦ ِْ ْ َ ِ‬ ‫ﻟﻮ‬ ‫ﮐﻠﻤﺔ ﭐ‪ ‬ﺩﺭ ﻭﺭﻕ ﺳﻮﻡ ﺍﺯ ﻓﺮﺩﻭﺱ‬ ‫‪"-٣‬‬ ‫ُ‬ ‫ﭐﻻﻧﺴﺎﻥ َ ْ‬ ‫ﺍﻋﻠﻰ َﻳﺎ ْ‬ ‫ﭐﺑ َ‬ ‫ٰ‬

‫ﺗﮑﻮﻥ َ ِ‬ ‫ﻳﻨﺘﻔﻊ‬ ‫ﻣﺎﻳﻨﻔﻌﮏ َﻭ ُ ْ‬ ‫ﺍﻟﻔﻀﻞ َ ْ‬ ‫ﺧﺬ َﻣﺎ َ ْ َ ِ ُ‬ ‫َ ُْ ُ‬ ‫ﺿﻊ َ َ ْ َ ُ َ‬ ‫ﻧﺎﻇﺮﴽ ِ َﺍﻟﻰ ْ َ ْ ِ‬ ‫ﻧﺎﻇﺮﴽ ِ َﺍﻟﻰ ْ َ ْ ِ‬ ‫ﺗﮑﻦ َ ِ‬ ‫ﻟﺪﻭﻧﮏ‬ ‫ﭐﻟﻌﺒﺎﺩ َﻭ ِ ْ‬ ‫ﭐﺧﺘﺮ ِ ُ ْ ِ َ‬ ‫ﭐﻟﻌﺪﻝ ْ َ ْ‬ ‫ﺍﻥ َ ُ ْ‬ ‫ِ ِﺑﻪ ْ ِ َ ُ‬ ‫ﻟﻨﻔﺴﮏ " ‪٠‬‬ ‫ﺗﺨﺘﺎﺭﻩ ِ َ ْ ِ َ‬ ‫َﻣﺎ َ ْ َ ُ ُ‬

‫ﺍﻟﺬﮐﺮ (‬ ‫) ﺹ ‪ ٣٥‬ﻣﺠﻤﻮﻋﮥ ﻓﻮﻕ ّ‬

‫ﻟﻠﻌﺎﻟﻢ ‪.‬‬ ‫ﺧﻠﻘﺘﻢ ِ َ ْ ُ ِ ُ ْ‬ ‫ﺍﺣﺒﺎ‪‬ﻲ َﻣﺎ ُ ِ ْ ُ ْ‬ ‫‪َ " - ٤‬ﻳﺎ َ ِ ّ ‪‬‬ ‫ﻻﻧﻔﺴﮑﻢ َﺑﻞ ِ ْ َ َ ِ‬

‫ﭐﻟﻌﺎﻟﻢ " ‪٠‬‬ ‫ﺧﺬﻭﺍ َﻣﺎ َ ْ َ ُ‬ ‫ﻳﻨﻔﻌﮑﻢ َﻭ ُ ُ ْ‬ ‫ﺿﻌﻮﺍ َﻣﺎ َ ْ َ ُ ُ ْ‬ ‫َ ُْ‬ ‫ﻳﻨﺘﻔﻊ ِ ِﺑﻪ ْ َ َ ُ‬

‫)ﺹ ‪ ٢٠٢‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻋﺎﻟﻢ ﺍﺳﺖ ﻫﺮ ﭼﻪ ﺑﺎﺷﺪ ﻟﺪﻯ ﺍ‪ ‬ﻣﻘﺒﻮﻝ ﻭ ﻣﺤﺒﻮﺏ ﻭ ﺩﻭﻥ ﺁﻥ ﻫﺮ‬ ‫‪ " - ٥‬ﺁﻧﭽﻪ ﺳﺒﺐ ﻧﻔﻊ َ‬

‫ﺍﺗﻔﺎﻕ ﻭ ﺭﺍﺣﺖ ﺍﻫﻞ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﭼﻪ ﺑﺎﺷﺪ ﻣﺮﺩﻭﺩ ﭼﻪ ﮐﻪ ﺍﻳﻦ ﻇﻬﻮﺭ ﻣﺤﺾ ﻧﺠﺎﺕ ﻭ ﺍﺻﻼﺡ ﻭ ّ‬

‫ﻋﺎﻟﻢ ﺑﻮﺩﻩ " ‪.‬‬ ‫َ‬

‫) ﺹ ‪ ٢٠٤‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﺹ ‪١٧١‬‬

‫ﻋﺎﻟﻢ ﺁﻣﺪﻩ ﻭ ﺑﺎﻳﺪ ﻟﻮﺟﻪ ﺍ‪ ‬ﺑﺨﺪﻣﺖ ﺑﺮﺍﺩﺭﺍﻥ ﺧﻮﺩ ﻗﻴﺎﻡ‬ ‫‪ " -٦‬ﺍﻧﺴﺎﻥ ﺍﺯ ﺑﺮﺍﻯ ﺍﺻﻼﺡ َ‬

‫ﻧﻤﺎﻳﺪ " ‪.‬‬

‫) ﺹ ‪ ١٦٦‬ﺝ ‪ ٧‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪١٢٩‬ﺑﺪﻳﻊ (‬

‫‪ " - ٧‬ﺑﺎﻳﺪ ﺍﺯ ﺷﻤﺎ ﻇﺎﻫﺮ ﺷﻮﺩ ﺁﻧﭽﻪ ﮐﻪ ﺳﺒﺐ ﺁﺳﺎﻳﺶ ﻭ ﺭﺍﺣﺖ ﺑﻴﭽﺎﺭﮔﺎﻥ ﺭﻭﺯﮔﺎﺭ ﺍﺳﺖ " ‪٠‬‬

‫) ﺹ ‪ ١٣٠‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫‪ " - ٨‬ﺍﻯ ﺩﻭﺳﺘﺎﻥ ﻣﻦ ﺩﺭ ﺳﺒﻴﻞ ﺭﺿﺎﻯ ﺩﻭﺳﺖ ﻣﺸﻰ ﻧﻤﺎﺋﻴﺪ ﻭ ﺭﺿﺎﻯ ﺍﻭ ﺩﺭ ﺧﻠﻖ ﺍﻭ ﺑﻮﺩﻩ ﻭ‬

‫ﺗﺼﺮﻑ‬ ‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻳﻌﻨﻰ ﺩﻭﺳﺖ ﺑﻰ ﺭﺿﺎﻯ ﺩﻭﺳﺖ ﺧﻮﺩ ﺩﺭ ﺑﻴﺖ ﺍﻭ ﻭﺍﺭﺩ ﻧﺸﻮﺩ ﻭ ﺩﺭ ﺍﻣﻮﺍﻝ ﺍﻭ‬ ‫ّ‬ ‫ﻣﻘﺪﻡ ﻧﺸﻤﺎﺭﺩ‬ ‫ﻧﻨﻤﺎﻳﺪ ﻭ ﺭﺿﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺭﺿﺎﻯ ﺍﻭ ﺗﺮﺟﻴﺢ ﻧﺪﻫﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻫﻴﭻ ﺍﻣﺮﻯ ّ‬ ‫ﺫﻟﮏ َﻳﺎ ْ ِ‬ ‫ﭐﻻﻓﮑﺎﺭ " ‪٠‬‬ ‫ﺍﻭﻟﻰ ْ َ ْ َ ِ‬ ‫ﻓﺘﻔﮑﺮﻭﺍ ِﻓﻲ َ ِ َ‬ ‫َ​َ َ ‪ْ ُ‬‬

‫) ﻕ ‪ ٤٣‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﺤﺒﺖ ﻭ ﺍﻟﻔﺖ‬ ‫‪ " - ١‬ﻣﻦ ﺷﻤﺎ ﺭﺍ ﻧﺼﻴﺤﺖ ﻣﻴﻨﻤﺎﻳﻢ ﮐﻪ ﺗﺎ ﺗﻮﺍﻧﻴﺪ ﺩﺭ ﺧﻴﺮ ﻋﻤﻮﻡ ﮐﻮﺷﻴﺪ ﻭ‬ ‫ّ‬

‫ﺩﺭ ﮐﻤﺎﻝ ﺧﻠﻮﺹ ﺑﺠﻤﻴﻊ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﻧﻤﺎﺋﻴﺪ " ‪٠‬‬

‫) ﺹ ‪ ٢٧٢‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺗﺸﺒﺚ ﻧﻤﺎﺋﻴﺪ ‪ .‬ﻳﺘﻴﻢ ﻫﺎ ﺭﺍ‬ ‫‪ " - ٢‬ﺷﻤﺎ ﻫﺎ ﺑﺎﻳﺪ ﺑﺂﻧﭽﻪ ﺳﺒﺐ ﺁﺳﺎﻳﺶ َ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ّ‬

‫ﻧﻮﺍﺯﺵ ﮐﻨﻴﺪ ﮔﺮﺳﻨﻪ ﻫﺎ ﺭﺍ ﺳﻴﺮ ﻧﻤﺎﺋﻴﺪ ﺑﺮﻫﻨﻪ ﺍﻯ ﺭﺍ ﺑﭙﻮﺷﺎﻧﻴﺪ ﺑﻴﭽﺎﺭﻩ ﻫﺎ ﺭﺍ ﺩﺳﺘﮕﻴﺮﻯ‬ ‫ﮐﻨﻴﺪ ﺗﺎ ﻣﻘﺒﻮﻝ ﺩﺭﮔﺎﻩ ﺍﻟﻬﻰ ﺷﻮﻳﺪ " ‪٠‬‬ ‫) ﺹ ‪ ٦٠‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫‪ " - ٣‬ﻫﺮ ﻣﻈﻠﻮﻣﻰ ﺭﺍ ﻣﻠﺠﺄﻭ ﭘﻨﺎﻩ ﺑﺎﺷﻴﺪ ﻭ ﻫﺮ ﻣﻐﻠﻮﺑﻰ ﺭﺍ ﺩﺳﺘﮕﻴﺮ‬

‫ﺹ ‪١٧٢‬‬

‫ﻣﺠﻴﺮ ﺗﻮﺍﻧﺎ ‪ .‬ﻫﺮ ﻣﺮﻳﻀﻰ ﺭﺍ ﻃﺒﻴﺐ ﺣﺎﺫﻕ ﺑﺎﺷﻴﺪ ﻭ ﻫﺮ ﻣﺠﺮﻭﻫﻰ ﺭﺍ ﻣﺮﻫﻢ ﻓﺎﺋﻖ ﺷﻮﻳﺪ ‪.‬‬ ‫ﻭ‬ ‫ِ‬

‫ﻫﺮ ﺧﺎﺋﻔﻰ ﺭﺍ ﭘﻨﺎﻩ ﺍﻣﻴﻦ ﮔﺮﺩﻳﺪ ﻭ ﻫﺮ ﻣﻀﻄﺮﺑﻰ ﺭﺍ ﺳﺒﺐ ﺭﺍﺣﺖ ﻭ ﺗﺴﮑﻴﻦ ‪ .‬ﻫﺮ ﻣﻐﻤﻮﻣﻰ ﺭﺍ‬ ‫ﻣﺴﺮﻭﺭ ﻧﻤﺎﺋﻴﺪ ﻭ ﻫﺮ ﮔﺮﻳﺎﻧﻰ ﺭﺍ ﺧﻨﺪﺍﻥ ﮐﻨﻴﺪ ‪ .‬ﻫﺮ ﺗﺸﻨﻪ ﺭﺍ ﺁﺏ ﮔﻮﺍﺭﺍ ﺷﻮﻳﺪ ﻭ ﻫﺮ ﮔﺮﺳﻨﻪ‬

‫ﻋﺰﺕ ﺷﻮﻳﺪ ﻭ ﻫﺮ ﻓﻘﻴﺮﻯ ﺭﺍ ﺳﺒﺐ ﻧﻌﻤﺖ ﮔﺮﺩﻳﺪ‬ ‫ﺭﺍ ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﮔﺮﺩﻳﺪ ﻫﺮ ﺫﻟﻴﻠﻰ ﺭﺍ ﺳﺒﺐ ّ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻣﺮﻳﮏ ‪ -‬ﺹ ‪ ٢٧٢‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﺝ ‪ ٥‬ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫" ‪ ) ٠‬ﻟﻮﺡ ّ‬

‫‪ " - ٤‬ﻫﺮ ﺩﺭﺩﻯ ﺭﺍ ﺩﺭﻣﺎﻥ ﺷﻮﻳﺪ ﻭ ﻫﺮ ﺯﺧﻤﻰ ﺭﺍ ﻣﺮﻫﻢ ﻭ ﺳﺒﺐ ﺍﻟﺘﻴﺎﻡ ﻫﺮ ﺿﻌﻴﻔﻰ ﺭﺍ ﻇﻬﻴﺮ‬

‫ﮔﺮﺩﻳﺪ ﻭ ﻫﺮ ﻓﻘﻴﺮﻯ ﺭﺍ ﻣﻌﻴﻦ ﻭ ﺩﺳﺘﮕﻴﺮ ‪ .‬ﻫﺮ ﺧﺎﺋﻔﻰ ﺭﺍ ﮐﻬﻒ ﻣﻨﻴﻊ ﺷﻮﻳﺪ ﻭ ﻫﺮ ﻣﻀﻄﺮﺑﻰ ﺭﺍ‬ ‫ﻣﻼﺫﻯ ﺭﻓﻴﻊ " ‪٠‬‬

‫) ﺹ ‪ ٣٨‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬ ‫ﺭﺏ ﻭﺩﻭﺩ ﮔﺮﺩﻧﺪ ﻭ ﻣﻮﻫﺒﺖ ﻣﻠﻴﮏ ﻏﻴﺐ ﻭ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺩﺭ َ‬ ‫‪ّ "-٥‬‬ ‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺭﺣﻤﺖ ّ‬

‫ﺷﻬﻮﺩ ﻭ ﻧﻈﺮ ﺑﻌﺼﻴﺎﻥ ﻭ ﻃﻐﻴﺎﻥ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﻧﮕﺎﻩ ﺑﻈﻠﻢ ﻭ ﻋﺪﻭﺍﻥ ﻧﮑﻨﻨﺪ ‪ .‬ﻧﻈﺮ ﺭﺍ ﭘﺎﮎ‬

‫ﺷﺠﺮ ﺍﻳﺠﺎﺩ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻨﺪ ‪ .‬ﻫﻤﻴﺸﻪ ﺑﺎﻳﻦ‬ ‫ﻧﻤﺎﻳﻨﺪ ﻭ ﻧﻮﻉ ﺑﺸﺮ ﺭﺍ ﺑﺮﮒ ﻭ ﺷﮑﻮﻓﻪ ﻭ ﺛﻤﺮ ﻭ‬ ‫ِ‬ ‫ﻣﻮﺩﺕ ﻭ ﺍﻋﺎﻧﺘﻰ ﺑﻨﻔﺴﻰ‬ ‫ﻓﮑﺮ ﺑﺎﺷﻨﺪ ﮐﻪ ﺧﻴﺮﻯ ﺑﻨﻔﺴﻰ ﺭﺳﺎﻧﻨﺪ ﻭ‬ ‫ﻣﺤﺒﺖ ﻭ ﺭﻋﺎﻳﺘﻰ ﻭ ّ‬ ‫ّ‬

‫ﻣﻦ‬ ‫ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺩﺷﻤﻨﻰ ﻧﺒﻴﻨﻨﺪ ﻭ ﺑﺪﺧﻮﺍﻫﻰ ﻧﺸﻤﺮﻧﺪ ‪ .‬ﺟﻤﻴﻊ َ ْ‬

‫ﭐﻻﺭﺽ ﺭﺍ ﺩﻭﺳﺖ ﺍﻧﮕﺎﺭﻧﺪ ﻭ ﺍﻏﻴﺎﺭ ﺭﺍ ﻳﺎﺭ ﺩﺍﻧﻨﺪ ﻭ ﺑﻴﮕﺎﻧﻪ ﺭﺍ ﺁﺷﻨﺎ ﺷﻤﺮﻧﺪ ‪.‬‬ ‫َ​َ‬ ‫ﻋﻠﻰ ْ ‪ْ ‬‬

‫ﻧﻔﺴﻰ‬ ‫ﻣﻘﺮﺏ ﺩﺭﮔﺎﻩ ﮐﺒﺮﻳﺎ ْ‬ ‫ﻣﻘﻴﺪ ﻧﺒﺎﺷﻨﺪ ﺑﻠﮑﻪ ﺍﺯ ﻫﺮ ﺑﻨﺪﻯ ﺁﺯﺍﺭ ﮔﺮﺩﻧﺪ ‪ .‬ﺍﻟﻴﻮﻡ ّ‬ ‫ﺑﻘﻴﺪﻯ ّ‬

‫ﺳﺘﻤﮕﺮ ﺑﻴﭽﺎﺭﻩ‬ ‫ﺩﺭ ﻋﻄﺎ ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ ﻫﺮ‬ ‫ِ‬ ‫ﺍﺳﺖ ﮐﻪ ﺍﻫﻞ ﺟﻔﺎ ﺭﺍ ﺟﺎﻡ ﻭﻓﺎ ﺑﺨﺸﺪ ﻭ ﺍﻋﺪﺍ ﺭﺍ ُ ّ‬

‫ﺭﺍ ﺩﺳﺘﮕﻴﺮ ﺷﻮﺩ ﻭ ﻫﺮ ﺧﺼﻢ ﻟﺪﻭﺩ ﺭﺍ ﻳﺎﺭ ﻭﺩﻭﺩ ﮔﺮﺩﺩ ‪ .‬ﺍﻳﻨﺴﺖ ﻭﺻﺎﻳﺎﻯ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﻳﻨﺴﺖ‬ ‫ﻧﺼﺎﻳﺢ ﺍﺳﻢ ﺍﻋﻈﻢ " ‪٠‬‬

‫) ﺹ ‪ ٢٧٣‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ‪( ١٢٩‬‬ ‫ﺹ ‪١٧٣‬‬

‫ﻭ ﺑﺎﺯ ﺩﺭ ﺁﺧﺮ ﺍﻳﻦ ﻟﻮﺡ ﻣﻨﻴﻊ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺍﻋﻠﻰ ﺩﻋﻮﺕ ﮐﻨﻴﺪ ﻳﺘﻴﻤﺎﻥ‬ ‫‪ " - ٦‬ﺧﻠﻖ ﺭﺍ ﺑﺨﺪﺍ ﺑﺨﻮﺍﻧﻴﺪ ﻭ ﻧﻔﻮﺱ ﺭﺍ ﺑﺮﻭﺵ ﻭ ﺳﻠﻮﮎ ﻣﻼٔ‬ ‫ٰ‬

‫ﺭﺍ ﭘﺪﺭ ﻣﻬﺮﺑﺎﻥ ﮔﺮﺩﻳﺪ ﻭ ﺑﻴﭽﺎﺭﮔﺎﻥ ﺭﺍ ﻣﻠﺠﺄ ﻭ ﭘﻨﺎﻩ ﺷﻮﻳﺪ ‪ .‬ﻓﻘﻴﺮﺍﻥ ﺭﺍ ﮐﻨﺰ َﻏﻨﺎ‬

‫ﮔﺮﺩﻳﺪ ﻭ ﻣﺮﻳﻀﺎﻥ ﺭﺍ ﺩﺭﻣﺎﻥ ﻭ ﺷﻔﺎ ‪ .‬ﻣﻌﻴﻦ ﻫﺮ ﻣﻈﻠﻮﻣﻰ ﺑﺎﺷﻴﺪ ﻭ ﻣﺠﻴﺮ ﻫﺮ ﻣﺤﺮﻭﻡ ﺩﺭ ﻓﮑﺮ‬

‫ﻧﻔﺴﻰ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮ ﻧﻤﺎﺋﻴﺪ ﻭ ﺑﺎﻋﺮﺍﺽ ﻭ ﺍﻧﮑﺎﺭ ﻭ ﺍﺳﺘﮑﺒﺎﺭ ﻭ‬ ‫ﺁﻥ ﺑﺎﺷﻴﺪ ﮐﻪ ﺧﺪﻣﺖ ﺑﻪ ﻫﺮ َ ْ‬

‫ﺍﻫﻤﻴﺖ ﻧﺪﻫﻴﺪ ﻭ ﺍﻋﺘﻨﺎ ﻧﮑﻨﻴﺪ ﺑﺎﻟﻌﮑﺲ ﻣﻌﺎﻣﻠﻪ ﻧﻤﺎﺋﻴﺪ ﻭ ﺑﺤﻘﻴﻘﺖ ﻣﻬﺮﺑﺎﻥ‬ ‫ﻇﻠﻢ ﻭ ﻋﺪﻭﺍﻥ‬ ‫ّ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﻓﮑﺮ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺣﺼﺮ ﻧﻤﺎﻳﺪ‬ ‫ﺑﺎﺷﻴﺪ ﻧﻪ ﺑﻈﺎﻫﺮ ﻭ ﺻﻮﺭﺕ ﻫﺮ َ ْ‬ ‫ﻧﻔﺴﻰ ﺍﺯ ّ‬

‫ﻧﻔﺴﻰ ﺑﺮﺳﺪ ﺧﻴﺮﻯ ﺑﻨﻤﺎﻳﺪ ﻭ ﻧﻔﻌﻰ ﺑﺮﺳﺎﻧﺪ‬ ‫ﮐﻪ ﺭﺣﻤﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺎﺷﺪ ﻭ ﻣﻮﻫﺒﺖ ﺁﻣﺮﺯﮔﺎﺭ ﺑﻬﺮ ْ‬

‫ﻭ ﺳﺒﺐ ﺗﺤﺴﻴﻦ ﺍﺧﻼﻕ ﮔﺮﺩﺩ ﻭ ﺗﻌﺪﻳﻞ ﺍﻓﮑﺎﺭ ﺗﺎ ﻧﻮﺭ ﻫﺪﺍﻳﺖ ﺗﺎﺑﺪ ﻭ ﻣﻮﻫﺒﺖ ﺣﻀﺮﺕ ﺭﺣﻤﺎﻧﻰ‬

‫ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ "‬

‫ﺍﻭﻝ ﻣﺠﻤﻮﻋﮥ ﺧﻄﺎﺑﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬ ‫) ﺹ ‪ ٤٢‬ﻗﺴﻤﺖ ّ‬

‫‪ " - ٧‬ﻫﺮ ﮐﺲ ﺧﺎﺩﻡ ﺍﺣﺒﺎﺏ ﺍﺳﺖ ﺳﺮﻭﺭ ﺍﺻﺤﺎﺏ ﺍﺳﺖ ‪ .‬ﻫﺮ ﮐﻪ ﭼﺎﮐﺮ ﺩﻭﺳﺘﺎﻧﺴﺖ ﺷﻬﺮﻳﺎﺭ ﻫﺮ‬

‫ﺩﻭ‬

‫ﻃﻮﺑﻰ‬ ‫ﺣﻖ ﺍﺳﺖ ﻭ‬ ‫ّ‬ ‫ﺟﻬﺎﻥ ﺍﺳﺖ ﺧﺪﻣﺖ ﻳﺎﺭﺍﻥ ﺧﺪﻣﺖ ّ‬ ‫ﻋﺒﻮﺩﻳﺖ ﺁﺳﺘﺎﻥ ﺳﻠﻄﻨﺖ ﺷﺮﻕ ﻭ ﻏﺮﺏ ُ ْ ٰ‬ ‫ﻻﺣﺒﺎ‪ ‬ﭐ‪ ِ‬ﻉ ﻉ "‬ ‫ِ ُ ّ‬ ‫ﻟﮑﻞ ﺧﺎﺩﻡ ِ َ ّ‬ ‫) ﺹ ‪ ١٣١‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺁﺯﺍﺩﮔﻰ ﺩﻭ ﺟﻬﺎﻧﺴﺖ ﻭ ﺁﺳﻮﺩﮔﻰ ﺩﻝ ﻭ ﺟﺎﻥ‬ ‫‪ " - ٨‬ﺩﺭ َ‬ ‫ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﺑﻨﺪﮔﻰ ّ‬

‫ﺭﺑﺎﻧﻴﻪ "‬ ‫ﺳﻠﻄﻨﺖ‬ ‫ﻣﻌﻨﻮﻳﻪ ﺍﺳﺖ ﻭ ﻣﻮﻫﺒﺖ ّ ّ‬ ‫ّ‬

‫) ﺹ ‪ ١٣١‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬ ‫ﺹ ‪١٧٤‬‬

‫ﺍﻟﻬﻴﻪ " ‪٠‬‬ ‫‪ " - ٩‬ﺧﺪﻣﺖ‬ ‫ﺑﺎﺣﺒﺎ ﺧﺪﻣﺖ ﺑﻤﻠﮑﻮﺕ ﺍ‪ ‬ﺍﺳﺖ ﻭ ﺭﻋﺎﻳﺖ ﻓﻘﺮﺍ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ّ‬ ‫ّ‬

‫) ﺹ ‪ ٢٤‬ﺝ َ ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ (‬

‫‪ " - ١٠‬ﺍﻯ ﺧﺎﺩﻡ ﻣﺴﺎﻓﺮﺍﻥ ﺍﻳﻦ ﺧﺎﺩﻣﻰ ﻧﻴﺴﺖ ﭘﺎﺩﺷﺎﻫﻰ ﺍﺳﺖ ﭼﺎﮐﺮﻯ ﻧﻴﺴﺖ ﺷﻬﺮﻳﺎﺭﻳﺴﺖ ‪.‬‬ ‫ﻟﻴﺖ‬ ‫ﻣﻨﺘﻬﻰ ﺁﻣﺎﻝ ﺍﻳﻦ ﻋﺒﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﭽﻨﻴﻦ ﺧﺪﻣﺘﻰ ﻣﻔﺘﺨﺮ ﮔﺮﺩﺩ ﻭﻟﻰ ﮐﺠﺎ ّ‬ ‫ﻣﻴﺴﺮ َﻳﺎ َ ْ َ‬

‫ﺭﺣﻤﻦ ﺍﺳﺖ ﻭ ﺑﻨﺪﮔﻰ‬ ‫ﻋﻈﻴﻤﴼ ﺧﺪﻣﺖ ﻳﺎﺭﺍﻥ ﻣﻮﻫﺒﺖ‬ ‫ٰ‬ ‫ﮐﻨﺖ َ َ َ‬ ‫ﻓﻮﺯﴽ َ ِ ْ‬ ‫ﻓﺎﻓﻮﺯ َ ْ‬ ‫ﻣﻌﮏ َ ُ ْ ُ‬ ‫ُْ ُ‬

‫ﺩﻭﺳﺘﺎﻥ ﺁﺯﺍﺩﮔﻰ ﺩﻭ ﺟﻬﺎﻥ ‪.‬‬

‫ﺳﺮﻭﺭ ﻫﺮ ﺩﻭ ﺟﻬﺎﻥ " ‪٠‬‬ ‫ﻰ ﺍﺳﺖ ﻭ ﭼﺎﮐﺮ ﻳﺎﺭﺍﻥ‬ ‫ﺍﺣﺒﺎء‬ ‫ِ‬ ‫ﺧﺎﺩﻡ ّ‬ ‫ِ‬ ‫ﺧﺎﺩﻡ ﺟﻤﺎﻝ ﺍﺑﻬ ٰ‬

‫) ﺹ ‪ ١٣١‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﺻﺎﺩﺭﻩ ﺑﺎﻋﺰﺍﺯ ﺟﻨﺎﺏ ﻣﺸﻬﺪﻯ ﻋﻠﻰ ﻗﻬﻮﻩ ﭼﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺣﻖ ﺍﻳﻦ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺯﻳﺮﺍ ﮐﻪ ﺧﺪﻣﺖ ﻳﺎﺭﺍﻥ ﻭ‬ ‫ﺍﺣﺒﺎء ﺍ‪ ‬ﺍﻯ ﻏﺎﺻﺐ ّ‬ ‫‪ " - ١١‬ﺍﻯ ﺧﺎﺩﻡ ّ‬

‫ﻣﺄﻣﻮﺭﻳﺖ ﺳﺮﻣﺪﻯ ﺍﻳﻦ ﻋﺒﺪ ﺍﺳﺖ ﻭ ﺗﻮ ﻣﻨﺼﺐ ﻣﺮﺍ ﻏﺼﺐ‬ ‫ﺧﺎﺩﻣﻰ ﺩﻭﺳﺘﺎﻥ ﻣﻨﺼﺐ ﺍﺑﺪﻯ ﻭ‬ ‫ّ‬

‫ﻧﻤﻮﺩﻯ‬

‫ﻭ ﺩﺭ ﮐﻤﺎﻝ ﺩﻟﻴﺮﻯ ﻣﺸﻰ ﻭ ﺣﺮﮐﺖ ﻣﻴﻨﻤﺎﺋﻰ ‪ .‬ﺍﺯ ﺧﺪﺍ ﺑﺘﺮﺱ ﺍﻳﻦ ﺭﺩﺍء ﻣﻦ ﺍﺳﺖ ﭼﺮﺍ ﺩﺭ ﺑﺮ‬ ‫ﺑﺎﻟﻨﻴﺎﺑﻪ ﺍﺯ ﻣﻦ‬ ‫ﻧﻤﻮﺩﻯ ﻭ ﺍﻳﻦ ﺗﺎﺝ ﻣﻦ ﺍﺳﺖ ﭼﺮﺍ ﺩﺭ ﺳﺮ ﻧﻬﺎﺩﻯ ﻳﺎ ﻋﻬﺪ ﻭﮐﺎﻟﺖ ﻣﻴﮑﻨﻰ ﮐﻪ ّ‬

‫ﺍﺩﻋﺎﻯ ﺍﺻﺎﻟﺖ ﺑﮕﺬﺭﻯ ﻭ ﻳﺎ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻗﻴﺎﻡ ﻧﻤﺎﺋﻰ ﻭ ﺍﺯ ّ‬ ‫ﺩﺭ ﮐﻤﺎﻝ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﺑﺨﺪﻣﺖ ّ‬ ‫ﺁﻧﮑﻪ ﺷﮑﺎﻳﺖ ﺑﻘﺎﺿﻰ ﺷﻬﺮ ﻭ ﻣﻔﺘﻰ ﻗﺼﺮ ﻣﻴﻨﻤﺎﻳﻢ ‪"...‬‬

‫) ﺹ ‪ ١٣٢ - ٣‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺖ " ﻣﺤﺒﺖ ﺑﺨﻠﻖ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫*****‬

‫ﺹ ‪١٧٥‬‬

‫ﺧﺸﻴﺔ ﺍ‪" ‬‬ ‫" َ َُْ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺫﮐﺮﻩ َﻭ‬ ‫‪ُ ْ َ "-١‬‬ ‫ﻫﻮ ْ َ ْ َ ُ‬ ‫ﭐﻟﺨﺸﻴﺔ َ ِ‬ ‫ﻋﺰ ِ ْ ُ ُ‬ ‫ﭐﻟﺤﮑﻤ ِﺔ ُ َ‬ ‫ﺍﺻﻞ ْ ِ ْ َ‬ ‫ﻋﻦ ﭐ‪ّ َ ِ‬‬

‫ﺳﻄﻮﺗﻪ َﻭ ِ َ ِ ِ‬ ‫ﻣﻦ َ ْ َ ِ ِ‬ ‫ﻣﻈﺎﻫﺮ‬ ‫ﻣﻦ َ َ ِ ِ‬ ‫ﺳﻴﺎﻃﻪ َﻭ ْ َ َ ُ‬ ‫َْ َ َُ‬ ‫ﭐﻟﻮﺟﻞ ِ ْ‬ ‫ﭐﻟﻤﺨﺎﻓﺔ ِ ْ‬

‫ﻋﺪﻟﻪ َﻭ َ َ ‪ِ ‬‬ ‫َ ِْ​ِ‬ ‫ﺍﺻﻞ ‪‬‬ ‫ﮐﻞ ﺍﻟﺨﻴﺮ (‬ ‫ﻗﻀﺎ‪‬ﻪ " )ﻟﻮﺡ ﻣﺒﺎﺭﮎ‬ ‫ُ‬

‫ﺍﺑﻬﻰ ﻣﺬﮐﻮﺭ ﻭ ﻣﺴﻄﻮﺭ ﺑﺮﺍﺳﺘﻰ‬ ‫ﺍﻋﻠﻰ ﺍﺯ ﻗﻠﻢ‬ ‫ﺍﻭﻝ ﻓﺮﺩﻭﺱ‬ ‫‪ " - ٢‬ﮐﻠﻤﺔ ﺍ‪ ‬ﺩﺭ ﻭﺭﻕ ّ‬ ‫ٰ‬ ‫ٰ‬

‫ﻋﺎﻟﻢ ﺧﺸﻴﺔ ﺍ‪ ‬ﺑﻮﺩﻩ ﺁﻧﺴﺖ ﺳﺒﺐ‬ ‫ﻣﻴﮕﻮﻳﻢ ﺣﻔﻆ ﻣﺒﻴﻦ ﻭ ﺣﺼﻦ ﻣﺘﻴﻦ ﺍﺯ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﺍﻫﻞ َ‬

‫ﻭﺭﻯ " ‪.‬‬ ‫ﮐﺒﺮﻯ ﺍﺯ ﺑﺮﺍﻯ ﺻﻴﺎﻧﺖ‬ ‫ﻋﻠﺖ‬ ‫ﺍﮐﺒﺮ ﺍﺯ ﺑﺮﺍﻯ ﺣﻔﻆ ﺑﺸﺮ ﻭ ّ‬ ‫ٰ‬ ‫ٰ‬ ‫ﺍﻟﻤﻘﺮﺑﻴﻦ (‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ‬ ‫) ﮐﻠﻤﺎﺕ‬ ‫ﻓﺮﺩﻭﺳﻴﻪ ‪ -‬ﻧﺴﺨﮥ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺑﻬﺬﻩ ْ َ ِ َ ِ‬ ‫ﻧﻄﻖ ِ َ َ ِ‬ ‫ﺭﺍﺱ‬ ‫‪َ َ ْ ُ "-٣‬‬ ‫ﺳﺒﺤﺎﻥ َ ْ‬ ‫ﭐﻟﻌﻠﻴﺎ َ ْ ُ‬ ‫ﭐﻟﮑﻠﻤﺔ ْ ُ ْ َ‬ ‫ﻣﻦ َ َ َ‬

‫ْ ِ ْ َِ‬ ‫ﻣﺨﺎﻓﺔ ﭐ‪ ‬ﭼﻪ ﻣﺨﺎﻓﺔ ﺍ‪ ‬ﻭ ﺧﺸﻴﺔ ﺍ‪ ‬ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﻨﻊ‬ ‫ﭐﻟﺤﮑﻤﺔ َ َ َ ُ‬

‫ﻣﻴﻨﻤﺎﻳﺪ ﺍﺯ ﺁﻧﭽﻪ ﺳﺒﺐ ﺫﻟﺖ ﻭ ﭘﺴﺘﻰ ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﺗﺄﻳﻴﺪ ﻣﻴﻨﻤﺎﻳﺪ ﺍﻭ ﺭﺍ ﺑﺮ ﺁﻧﭽﻪ‬

‫ﺳﻤﻮ ﺍﺳﺖ ‪ .‬ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ ﺍﺯ ﺍﻋﻤﺎﻝ ﺷﻨﻴﻌﻪ ﺍﺟﺘﻨﺎﺏ ﻣﻴﻨﻤﺎﻳﺪ ﭼﻪ ﮐﻪ ﻣﺠﺎﺯﺍﺕ‬ ‫ﻋﻠﻮ ﻭ‬ ‫ّ‬ ‫ﺳﺒﺐ ّ‬

‫ﺭﺍ ﺍﺯ ﭘﻰ ﻣﺸﺎﻫﺪﻩ ﻣﻴﮑﻨﺪ " ‪٠‬‬

‫) ﺹ ‪ ٤٢٦‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫‪ " - ٤‬ﺧﺸﻴﺔ ﺍ‪ ‬ﻧﺎﺱ ﺭﺍ ﺑﻤﻌﺮﻭﻑ ﺍﻣﺮ ﻭ ﺍﺯ ﻣﻨﮑﺮ ﻧﻬﻰ ﻧﻤﺎﻳﺪ " ‪٠‬‬

‫) ﺹ ‪ ٢٤‬ﺍﺻﻮﻝ ﻋﻘﺎﻳﺪ ﺑﻬﺎﺋﻴﺎﻥ (‬ ‫ﺹ ‪١٧٦‬‬

‫ﺍﻭﻝ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﺧﻠﻖ ﺧﺸﻴﺔ ﺍ‪ ‬ﺑﻮﺩﻩ‬ ‫ﻃﻮﺑﻰ ﻟﻠﻔﺎﺋﺰﻳﻦ " ‪٠‬‬ ‫‪ " - ٥‬ﺁﻧﭽﻪ ﺳﺒﺐ ّ‬ ‫ٰ‬

‫) ﺹ ‪ ٤٢٤‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٦‬ﺩﺭ ﺍﺻﻮﻝ ﻭ ﻗﻮﺍﻧﻴﻦ ‪ ،‬ﺑﺎﺑﻰ ﺩﺭ ﻗﺼﺎﺹ ﮐﻪ ﺳﺒﺐ ﺻﻴﺎﻧﺖ ﻭ ﺣﻔﻆ ﻋﺒﺎﺩ ﺍﺳﺖ ﻣﺬﮐﻮﺭ‬

‫ﻭﻟﮑﻦ‬

‫ﺍﻣﺎ ﺍﻣﺮﻯ ﮐﻪ ﺩﺭ‬ ‫ﺧﻮﻑ ﺍﺯ ﺁﻥ ﻧﺎﺱ ﺭﺍ ﺩﺭ ﻇﺎﻫﺮ ﺍﺯ ﺍﻋﻤﺎﻝ ﺷﻨﻴﻌﮥ ﻧﺎﻻﻳﻘﻪ ﻣﻨﻊ ﻣﻴﻨﻤﺎﻳﺪ ّ‬

‫ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺳﺒﺐ ﺣﻔﻆ ﻭ ﻣﻨﻊ ﺍﺳﺖ ﺧﺸﻴﺔ ﺍ‪ ‬ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ‪ .‬ﺍﻭﺳﺖ ﺣﺎﺭﺱ ﺣﻘﻴﻘﻰ ﻭ‬

‫ﺣﺎﻓﻆ‬

‫ﻃﻮﺑﻰ‬ ‫ﮐﺒﺮﻯ ﺍﺳﺖ‬ ‫ﻣﻌﻨﻮﻯ ﺑﺎﻳﺪ ﺑﺂﻧﭽﻪ ﺳﺒﺐ ﻇﻬﻮﺭ ﺍﻳﻦ ﻣﻮﻫﺒﺖ‬ ‫ﺗﻤﺴﮏ ﺟﺴﺖ ﻭ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﺗﺸﺒﺚ ﻧﻤﻮﺩ ُ ٰ‬ ‫ﻧﻄﻖ ِ ِﺑﻪ َ َ ِ‬ ‫ﺍﻣﺮ‬ ‫ﭐﻻﻋﻠﻰ َﻭ َ ِ َ‬ ‫ﻟﻤﻦ َ ِ َ‬ ‫ِ َ ْ‬ ‫ﺑﻤﺎ ُ ِ َ‬ ‫ﻋﻤﻞ ِ َ‬ ‫ﺳﻤﻊ َﻣﺎ َ َ َ‬ ‫ﻗﻠﻤﻰ ْ َ ْ َ ٰ‬ ‫َ‬ ‫ﻗﺪﻳﻢ " ‪٠‬‬ ‫ﻟﺪﻥ ِ ٍ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ِ ِﺑﻪ ِ ْ‬ ‫ﺁﻣﺮ َ ِ ْ ٍ‬

‫ﺍﺑﻬﻰ (‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺩﻧﻴﺎ ‪ -‬ﺹ ‪ ٥٣‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬ ‫‪ " - ٧‬ﺣﺼﻦ ﻣﺤﮑﻢ ﻣﺘﻴﻦ ﺍﺯ ﺑﺮﺍﻯ ﺣﻔﻆ ﻧﻔﺲ ﺍﻣﺎﺭﻩ ﺧﺸﻴﺔ ﺍ‪ ‬ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ‪ .‬ﺍﻭﺳﺖ ﺳﺒﺐ‬

‫ﺗﻬﺬﻳﺐ ﻧﻔﻮﺱ ﻭ ﺗﻘﺪﻳﺲ ﻭﺟﻮﺩ ﺩﺭ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ " ‪٠‬‬ ‫) ﺹ ‪ ٢١‬ﻣﺠﻤﻮﻋﮥ ﺍﺷﺮﺍﻗﺎﺕ (‬

‫*****‬

‫ﺹ ‪١٧٧‬‬

‫ﺳﺘﺎﺭﻳﺖ "‬ ‫" ﺧﻄﺎ ﭘﻮﺷﻰ ﻭ ّ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺳﻮﺭﺓ ﺍﻟﺒﻴﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻳﺴﺘﺮ َﻣﺎ‬ ‫‪َ " - ١‬ﻳﺎ ّ َ‬ ‫ﻟﻦ َ ْ َ ْ ِ‬ ‫ﺣﺒﺬﺍ ِ ُ ْ ِ ٍ‬ ‫ﻳﺴﺘﻬﺰ‪ْ َ ِ ‬‬ ‫ﻟﻤﺤﺴﻦ َ ْ‬ ‫ﻋﺼﻰ َﻭ َ ْ ُ ُ‬ ‫ﺑﻤﻦ َ َ ٰ‬ ‫ﻋﻠﻴﻪ َ ِ ْ َ ِ ِ‬ ‫ﻟﻴﺴﺘﺮ ﭐ‪ِ ْ َ َ ُ‬‬ ‫ﻫﻮ‬ ‫َِ َ‬ ‫ﺟﺮﻳﺮﺍﺗﻪ َﻭ ِ ‪ُ ‬‬ ‫ﺷﻬﺪ ِ ْ ُ‬ ‫ﺍﻧﻪ ُ َ‬ ‫ﻣﻨﻪ ِ َ ْ ُ َ‬

‫ﭐﻻﺭﺽ َﻭ‬ ‫ﺳﺘﺎﺭﴽ ِﻓﻰ ْ َ ْ ِ‬ ‫ﻗﻮﻡ َ ّ‬ ‫ﭐﻟﺴﺎﺗﺮﻳﻦ ‪ْ ُ ْ ُ .‬‬ ‫َ ُْ‬ ‫ﮐﻮﻧﻮﺍ َﻳﺎ َ ُ‬ ‫ﺧﻴﺮ ّ ِ ِ ْ َ‬

‫ﻟﻴﻐﻔﺮﮐﻢ ﭐ‪ِ ِ ْ َ ِ ُ‬‬ ‫ﻏﻔﺎﺭﴽ ِﻓﻰ ْ ِ َ ِ‬ ‫ﭐﺻﻔﺤﻮﺍ‬ ‫َ ‪‬‬ ‫ﺛﻢ ْ َ ُ ْ‬ ‫ﺑﻔﻀﻠﻪ ُ ‪‬‬ ‫ﭐﻟﺒﻼﺩ ِ َ ْ ِ َ ُ ُ‬ ‫ﭐﻟﺠﻤﻴﻞ " ‪٠‬‬ ‫ﺑﺮﺩ ْ َ ِ ْ ِ‬ ‫ﻋﻨﮑﻢ َﻭ ُ ْ ِ َ ُ ْ‬ ‫ﻟﻴﺼﻔﺢ ﭐ‪ْ ُ ْ َ ُ‬‬ ‫ﻳﻠﺒﺴﮑﻢ ُ ْ َ‬ ‫َِ ْ َ َ‬ ‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪١١٥‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺧﻄﻴ‪‬ﺔ َ ِ‬ ‫ﻋﻠﻰ َ ِ ْ ٍ‬ ‫‪ِ ِ "-٢‬‬ ‫ﻟﻴﺴﺘﺮ ﭐ‪ُ‬‬ ‫ﺍﻥ ْ ُ ُ ْ‬ ‫ﺍﻥ ّ َ ْ ُ‬ ‫ﭐﺳﺘﺮﻭﻫﺎ ِ َ ْ ُ َ‬ ‫‪‬‬ ‫ﭐﻃﻠﻌﺘﻢ َ َ ٰ‬

‫ﭐﻟﻌﻈﻴﻢ "‬ ‫ﭐﻟﺴﺘﺎﺭ ُﺫﻭ ْ َ ْ ِ‬ ‫َْ ُ ْ‬ ‫ﻟﻬﻮ ّ ّ ُ‬ ‫ﻋﻨﮑﻢ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ﭐﻟﻔﻀﻞ َ ِ ْ ِ‬

‫) ﻟﻮﺡ ﻧﺎﭘﻠﺌﻮﻥ ﺳﻮﻡ ‪ -‬ﺹ ‪١١٢‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬

‫ﺣﻖ ﺑﺸﺄﻧﻰ ﻏﻠﺒﻪ ﻧﻤﻮﺩﻩ ﮐﻪ ﺍﮔﺮ ﺻﺪ ﻫﺰﺍﺭ ﺑﺎﺭ ﺍﺯ ﻧﻔﺴﻰ ﺧﻄﺎ ﻣﺸﺎﻫﺪﻩ‬ ‫ﺳﺘﺎﺭﻳﺖ ّ‬ ‫‪ّ ّ "-٣‬‬

‫ﺣﻖ‬ ‫ﺷﻮﺩ ﺍﺑﺪﴽ ﺫﮐﺮﺵ ﺍﺯ ﻗﻠﻢ ﺍﻣﺮ ﺟﺎﺭﻯ ﻧﻪ ﺑﻠﮑﻪ ﻋﻔﻮ ﻓﺮﻣﻮﺩﻩ ﻣﮕﺮ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﻋﺮﺍﺽ ﺍﺯ ّ‬

‫ﻧﻤﻮﺩﻩ ﺍﻧﺪ " ‪ ) ٠‬ﺹ ‪ ١٨٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٤‬ﺑﺴﺎ ﺍﺯ ﻧﻔﻮﺱ ﮐﻪ ﺍﺭﺗﮑﺎﺏ ﻧﻤﻮﺩﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻣﻨﻬﻰ ﺑﻮﺩﻩ ﻭ ﻣﻊ ﻋﻠﻢ ﺑﻪ ﺁﻥ ﺍﺯ‬ ‫ّ‬ ‫ﻓﻀﻠﻪ ﺍﻇﻬﺎﺭ ﻋﻨﺎﻳﺖ ﻭ ﻣﮑﺮﻣﺖ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﺍﻳﻦ ﻓﻘﺮﻩ ﺭﺍ‬ ‫ﺣﻖ َ ّ‬ ‫ّ‬ ‫ﺟﻞ َ ْ ُ ُ‬

‫ﺳﺘﺎﺭﻡ ﻫﺘﮏ ﺍﺳﺘﺎﺭ ﺭﺍ ﺩﻭﺳﺖ‬ ‫ﺣﻤﻞ ﺑﺮ ﻋﺪﻡ ﺍﺣﺎﻃﻪ‬ ‫ﻋﻠﻤﻴﻪ ﮐﺮﺩﻩ ﺍﻧﺪ ﻏﺎﻓﻞ ﺍﺯ ﺁﻧﮑﻪ ﺍﺳﻢ ّ‬ ‫ّ‬

‫ﺣﺠﺒﺎﺕ ﺧﻠﻖ ﺭﺍ ﻧﺪﻳﺪﻩ ‪ .‬ﺍﻯ ﻋﻠﻰ ﺍﺳﻢ ﻏﻔﺎﺭﻡ ﺳﺒﺐ ﺗﻌﻮﻳﻖ ﻋﻘﺎﺏ‬ ‫ﻧﺪﺍﺷﺘﻪ ﻭ ﺭﺣﻤﺖ ﺳﺎﺑﻘﻪ ُ ُ َ‬ ‫ﻋﻠﺖ ﺗﺄﺧﻴﺮ ﻋﺬﺍﺏ " ‪٠‬‬ ‫ﻭﻫﺎﺑﻢ ّ‬ ‫ﺑﻮﺩﻩ ﻭ ﺍﺳﻢ ّ‬

‫) ﺹ ‪ ١٨٠ - ١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﺹ ‪١٧٨‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺣﻖ ﻳﮑﺪﻳﮕﺮ ﻧﻨﻤﺎﺋﻴﺪ ‪ .‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺗﻘﺼﻴﺮﻯ ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮﻯ ﻧﻤﺎﻳﺪ‬ ‫‪ " - ١‬ﻧﻈﺮ ﺑﻘﺼﻮﺭ ﺩﺭ ّ‬

‫ﺣﻖ ﺧﻮﻳﺶ ﺑﺪﺍﻣﻦ ﻋﻔﻮ ﺳﺘﺮ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ﺩﻳﺪﻩ ‪ ،‬ﺧﻄﺎﭘﻮﺵ ﺑﺎﺷﺪ ﻭ ﻗﺼﻮﺭ‬ ‫ﻣﻘﺼﺮ ﺭﺍ ﺩﺭ ّ‬ ‫ّ‬

‫ﻣﻘﺼﺮ ﺧﺠﻞ ﻭ ﺷﺮﻣﺴﺎﺭ ﻧﺸﻮﺩ " ‪٠‬‬ ‫ﻣﺤﺒﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﻣﺠﺮﻯ ﺩﺍﺭﺩ ﺗﺎ‬ ‫ﺁﻥ ﻗﺼﻮﺭ ﻧﻬﺎﻳﺖ‬ ‫ّ‬ ‫ّ‬

‫) ﺹ ‪ ٩٨‬ﺝ ‪ ٢‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫‪ " - ٢‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺑﻌﻀﻰ ﺩﻭﺳﺘﺎﻥ ﻗﺼﻮﺭﻯ ﺻﺎﺩﺭ ﮔﺮﺩﺩ ﺩﻳﮕﺮﺍﻥ ﺑﺎﻳﺪ ﺑﺬﻳﻞ ﺳﺘﺮ ﺑﭙﻮﺷﻨﺪ ﻭ‬

‫ﺫﻟﺖ ﻭ‬ ‫ﺣﻖ ﺍﻭ ّ‬ ‫ﺩﺭ ِﺍﮐﻤﺎﻝ ﻧﻮﺍﻗﺺ ﺍﻭ ﺑﮑﻮﺷﻨﺪ ﻧﻪ ﺍﻳﻨﮑﻪ ﺍﺯ ﺍﻭ ﻋﻴﺒﺠﻮﺋﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ّ‬

‫ﺳﺘﺎﺭ ) * ( ﻫﺮ ﺑﻨﺪﮤ‬ ‫ﺧﻮﺍﺭﻯ ﭘﺴﻨﺪﻧﺪ ﻧﻈﺮ ﺧﻄﺎ ﭘﻮﺵ ﺳﺒﺐ ﺑﺼﻴﺮﺕ ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ُﭘﺮ ﻫﻮﺵ ّ‬

‫ُﭘﺮ ﻣﻌﺼﻴﺖ ‪ .‬ﭘﺮﺩﻩ ﺩﺭﻯ ﺷﺄﻥ ﻭﺣﻮﺵ ﺍﺳﺖ ﻧﻪ ﺍﻧﺴﺎﻥ ُﭘﺮ ﺩﺍﻧﺶ ﻭ ﻫﻮﺵ " ) ﺹ ‪ ١٣٨‬ﺝ ‪٩‬‬ ‫ﺳﺘﺎﺭ ﻋﻴﻮﺏ " ﺩﺭ ﺹ ‪ ١٨٤‬ﺝ ‪٣‬‬ ‫ﺍﻭﻝ ﻭ ﺑﺎ ﭼﻨﺪ ﺗﻔﺎﻭﺕ ﺍﺯ ﺟﻤﻠﻪ )*(" ّ ِ‬ ‫ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ّ‬

‫ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺳﺮﻯ ﺍﺯ ﻧﻔﺴﻰ ﺻﺎﺩﺭ ﻭ ﺷﺨﺼﻰ ﺩﻳﮕﺮ ﺗﺸﻬﻴﺮ ﺩﻫﺪ‬ ‫‪ " - ٣‬ﺳﺆﺍﻝ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻳﺪ ﮐﻪ ﺍﮔﺮ ﻗﺼﻮﺭﻯ ّ‬

‫ﺍﻟﺒﺘﻪ ﺑﻘﺪﺭ ﺍﻣﮑﺎﻥ ﺑﺎﻳﺪ ﺳﺘﺮ ﻧﻤﺎﻳﺪ ﻭ ﺑﭽﺸﻢ ﺧﻄﺎ ﭘﻮﺵ ﺑﭙﻮﺷﺪ ﻭ ﻧﺼﻴﺤﺖ‬ ‫ﭼﮕﻮﻧﻪ ﺍﺳﺖ ‪ّ .‬‬

‫ﻟﻌﻴﻮﺏ ِ َ ِ ِ‬ ‫ﻋﺒﺎﺩﻩ " ‪٠‬‬ ‫ﻧﻤﺎﻳﺪ ِ ‪‬‬ ‫ﺳﺘﺎﺭ ِ ُ ُ ِ‬ ‫ﺍﻥ ﭐ‪ّ َ َ‬‬ ‫) ﺹ ‪ ١٨٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٤‬ﺑﻘﺼﻮﺭ ﮐﺲ ﻧﻈﺮ ﻧﻨﻤﺎﺋﻴﺪ ﺟﻤﻴﻊ ﺭﺍ ﺑﻨﻈﺮ ﻋﻔﻮ ﺑﺒﻴﻨﻴﺪ ﺯﻳﺮﺍ ﭼﺸﻢ ﺧﻄﺎ ﺑﻴﻦ ﻧﻈﺮ ﺑﺨﻄﺎ‬

‫ﺍﻣﺎ ﻧﻈﺮ ﺧﻄﺎ ﭘﻮﺵ ﺑﺨﺎﻟﻖ ﻧﻔﻮﺱ ﺑﻨﮕﺮﺩ " ‪٠‬‬ ‫ﮐﻨﺪ ّ‬

‫ﺍﻻﺛﺎﺭ (‬ ‫)ﺹ ‪ ٧٢‬ﺝ ‪ ١‬ﺑﺪﺋﻊ ٓ‬ ‫ﺹ ‪١٧٩‬‬

‫ﺟﻤﻌﻴﺖ‬ ‫ﻣﻠﺖ ﻭ‬ ‫ﺿﺮﺵ ﺑﻨﻔﺲ ﻓﺎﻋﻞ ﻋﺎﺋﺪ ﻧﻪ ﺑﺪﻭﻟﺖ ﻭ ّ‬ ‫ّ‬ ‫ﺳﺘﺎﺭﻯ ﺩﺭ ﺍﻣﻮﺭﻳﺴﺖ ﮐﻪ ّ‬ ‫‪ّ "-٥‬‬

‫ﻣﺜﻼ ﺍﮔﺮ ﺷﺨﺼﻰ ﺍﺭﺗﮑﺎﺏ ِﻓﺴﻘﻰ ﻧﻤﺎﻳﺪ ﻳﺎ ﺁﻧﮑﻪ ﻋﻤﻞ ﻗﺒﻴﺤﻰ‬ ‫ﺑﺸﺮﻳﻪ ﻭ ﻧﻮﻉ ﺍﻧﺴﺎﻧﻰ ﺭﺍﺟﻊ‬ ‫ً‬ ‫ّ‬

‫ﻧﻔﺲ ﺁﻥ ﺷﺨﺺ ﺍﺳﺖ ﻣﺜﻞ ﺁﻧﮑﻪ ﺗﻌﺎﻃﻰ ُﺷﺮﺏ ﮐﻨﺪ ﻳﺎ‬ ‫ﺍﺯ ﺍﻭ ﺻﺎﺩﺭ ﺷﻮﺩ ﮐﻪ ﺿﺮﺭ ﺭﺍﺟﻊ ﺑﻪ ْ‬ ‫ﻧﻔﺴﻰ‬ ‫ﺍﻣﺎ ﺍﮔﺮ ْ‬ ‫ﺳﺘﺎﺭﻯ ﻣﻘﺒﻮﻝ ﻭ ﺧﻄﺎ ﭘﻮﺷﻰ ﻣﺤﻤﻮﺩ ‪ّ .‬‬ ‫ﻣﺮﺗﮑﺐ ﻓﺤﺸﺎء ﮔﺮﺩﺩ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ّ‬

‫ﺩﺯﺩﻯ ﻧﻤﺎﻳﺪ ‪ ،‬ﻣﺎﻝ ﺩﻳﮕﺮﻯ ﺑﺮﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺳﺘﺮ ‪ ،‬ﻇﻠﻢ ﺑﺮ ﺻﺎﺣﺐ ﻣﺎﻝ ﺍﺳﺖ ‪ .‬ﻫﺮ ﭼﻨﺪ‬

‫ﺣﻖ ﺁﻥ ﺑﻴﭽﺎﺭﮤ ﻣﻈﻠﻮﻡ ﮐﻪ ﺍﻣﻮﺍﻟﺶ ﻣﻨﻬﻮﺏ‬ ‫ﺳﺘﺎﺭﻯ ﻋﻨﺎﻳﺖ ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ّ‬ ‫ﺣﻖ ﺳﺎﺭﻕ ّ‬ ‫ﺩﺭ ّ‬

‫ﺗﻌﺪﻯ ﻭ ﻇﻠﻢ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﻣﻴﺰﺍﻥ ﺍﺳﺖ ﮐﻪ ﺑﻴﺎﻥ ﺷﺪ ﻭ ﺑﺎﻭﺟﻮﺩ ﺍﻳﻦ ﻧﺒﺎﻳﺪ ﭘﺎﭘﻰ‬ ‫ﮔﺮﺩﻳﺪﻩ ﻋﻴﻦ ّ‬

‫ﻧﻔﺴﻰ ﺷﻐﻞ ﻭ ﻋﻤﻞ ﺧﻮﻳﺶ ﺭﺍ‬ ‫ﺍﻣﺎ ﺑﺎﻧﺪﺍﺯﻩ ﻧﻪ ﺍﻳﻨﮑﻪ ْ‬ ‫ﺗﺤﺮﻯ ﻻﺯﻡ ّ‬ ‫ﻇﻬﻮﺭ ﻧﻘﺎﺋﺺ ﻧﺎﺱ ﺷﺪ ‪ّ .‬‬

‫ﺗﻌﺪﻯ ﮐﺮﺩ ﻭ ﺍﺯ ﻣﺄﻣﻮﺭﻳﻦ ﭼﻪ‬ ‫ﺍﻳﻦ ﻗﺮﺍﺭ ﺑﺪﻫﺪ ﮐﻪ ﻓﻼﻥ ﺷﺨﺺ ﻇﻠﻤﻰ ﻧﻤﻮﺩ ﻭ ﻓﻼﻥ ﮐﺲ ّ‬ ‫ﺧﻴﺎﻧﺘﻰ ﻇﺎﻫﺮ ﺷﺪﻩ ‪ ،‬ﺍﻭﻗﺎﺕ ﺧﻮﻳﺶ ﺭﺍ ﺣﺼﺮ ﺩﺭ ﺍﻳﻦ ﻧﻤﺎﻳﺪ ‪ .‬ﺍﻳﻦ ﻧﻴﺰ ﻏﻴﺮ ﻣﻘﺒﻮﻝ " ‪٠‬‬

‫) ﺹ ‪ ١٨٦ - ٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮ ﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ﺁﻣﻴﺰ ﻳﺎﺭﺍﻥ ﻧﺴﺒﺖ ﺑﻴﮑﺪﻳﮕﺮ ﻭ ﺍﻏﻤﺎﺽ ﻧﻮﺍﻗﺺ‬ ‫" ﻫﺮ ﭼﻪ ﺻﺒﺮ ﻭ ﺷﮑﻴﺒﺎﺋﻰ ﻭ ﺗﻔﺎﻫﻢ‬ ‫ّ‬

‫ﮐﻠﻰ ﺍﻓﺰﻭﻥ ﺗﺮ ﺧﻮﺍﻫﺪ ﮔﺸﺖ " ‪٠‬‬ ‫ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ ﺗﺮ ّﻗﻰ ﺟﺎﻣﻌﻪ ﺑﻬﺎﺋﻰ ﺑﻄﻮﺭ ّ‬ ‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٢١‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬ ‫*****‬

‫ﺹ ‪١٨٠‬‬

‫" ﺩﻋﺎ ﻭ ﻣﻨﺎﺟﺎﺕ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎء ﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻧﻔﺲ َ ِ ‪ٍ ‬‬ ‫ﺯﮐﻴﺔ َﻭ‬ ‫ﺑﻘﻠﺐ َ ِ ٍ‬ ‫ﺍﻥ َ ْ ِ ْ‬ ‫‪ْ َ "-١‬‬ ‫ﻃﺎﻫﺮ َﻭ َ ْ ٍ‬ ‫ﺍﻗﺒﻞ ِ َﺍﻟﻰ ﺍ‪ٍ ْ َ ِ ‬‬

‫ﮐﻞ ْ َ ْ َ ِ‬ ‫ﭐﺩﻋﻮﻩ ِﻓﻲ ُ ‪‬‬ ‫ﻟﺴﺎﻥ َ ِ ٍ‬ ‫ِ َ ٍ‬ ‫ﭐﻻﺣﻮﺍﻝ‬ ‫ﺻﺎﺩﻕ َﻭ َ َ ٍ‬ ‫ﺑﺼﺮ ُ َ ّ ٍ‬ ‫ﻣﻘﺪﺱ ُ ّ‬ ‫ﺛﻢ ْ ُ ْ ُ‬ ‫ﺍﻗﺒﻞ ِ َ ْ ِ‬ ‫ﺍﻟﻴﻪ " ‪٠‬‬ ‫ﻣﻦ َ ْ َ َ‬ ‫ﻣﻌﻴﻦ َ ْ‬ ‫ﺍﻧﻪ ُ ِ ْ ُ‬ ‫ِ ُّ‬ ‫) ﺹ ‪ ٢١‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﻠﻮ‬ ‫‪ " - ١‬ﺗﻼﻭﺕ ﻣﻨﺎﺟﺎﺕ ﻭ ﺗﺮﺗﻴﻞ ﺁﻳﺎﺕ ﻭ ﻃﻠﺐ ﻏﻔﺮﺍﻥ ﺧﻄﻴﺌﺎﺕ ﺳﺒﺐ ﻋﻔﻮ ﻗﺼﻮﺭ ﺍﺳﺖ ﻭ ّ‬

‫ﺩﺭﺟﺎﺕ ﻣﺆﻣﻨﻴﻦ ﻭ ﻣﺆﻣﻨﺎﺕ "‬

‫) ﺹ ‪ ٨٩‬ﺝ ‪ ٩‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪( ١١٨‬‬

‫ﺭﺣﻤﻦ ﻣﻄﻤﺌﻦ ﻧﮕﺮﺩﺩ ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺟﺰ ﺑﺬﮐﺮ ﻳﺰﺩﺍﻥ ﻣﺴﺘﺒﺸﺮ‬ ‫‪ " - ٢‬ﻗﻠﺐ ﺍﻧﺴﺎﻥ ﺟﺰ ﺑﻌﺒﺎﺩﺕ‬ ‫ٰ‬

‫ﻗﻮﺕ ﻋﺒﺎﺩﺕ ﺑﻤﻨﺰﻟﮥ ﺟﻨﺎﺡ ﺍﺳﺖ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺍﺯ ﺣﻀﻴﺾ‬ ‫ﻰ‬ ‫ﻧﺸﻮﺩ ‪ّ .‬‬ ‫ٰ‬ ‫ﺍﺩﻧﻰ ﺑﻤﻠﮑﻮﺕ ﺍﺑﻬ ٰ‬ ‫ﺑﺸﺮﻳﻪ ﺭﺍ ﺻﻔﺎ ﻭ ﻟﻄﺎﻓﺖ ﺑﺨﺸﺪ ﻭ ﻣﻘﺼﻮﺩ ﺟﺰ ﺑﺎﻳﻦ ﻭﺳﻴﻠﻪ ﺣﺎﺻﻞ ﻧﺸﻮﺩ "‬ ‫ﻋﺮﻭﺝ ﺩﻫﺪ ﻭ ﮐﻴﻨﻮﻧﺎﺕ‬ ‫ّ‬ ‫‪ ) ٠‬ﺹ ‪ ١٣‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺗﻌﻠﻖ ﻗﻠﺐ ‪ .‬ﻫﺮﮔﺰ‬ ‫ﺗﻮﺟﻪ ﻭ ّ‬ ‫‪ " - ٣‬ﺩﻋﺎ ﻭﺍﺳﻄﮥ ﺍﺭﺗﺒﺎﻁ ﻣﻴﺎﻧﮥ ﺣﻖ ﻭ ﺧﻠﻖ ﺍﺳﺖ ﻭ ﺳﺒﺐ ّ‬

‫ﺗﻌﻠﻖ ﻭ ﺍﺭﺗﺒﺎﻁ ﺣﺎﺻﻞ ﻧﮕﺮﺩﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﻨﺪﻩ ﺑﺎﻳﺪ‬ ‫ﺍﻋﻠﻰ‬ ‫ﻓﻴﺾ ﺍﺯ‬ ‫ﺑﺎﺩﻧﻰ ﺑﺪﻭﻥ ﻭﺍﺳﻄﮥ ّ‬ ‫ٰ‬ ‫ٰ‬

‫ﺗﻀﺮﻉ ﻭ ﺍﺑﺘﻬﺎﻝ ﻧﻤﺎﻳﺪ ﻭ ﻧﻤﺎﺯ ﻭ ﻧﻴﺎﺯ ﺁﺭﺩ " ‪٠‬‬ ‫ﺍﺣﺪﻳﺖ‬ ‫ﺑﺪﺭﮔﺎﻩ‬ ‫ّ‬ ‫ّ‬

‫) ﺹ ‪ ٢٩‬ﺝ ‪ ٩‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪( ١١٨‬‬

‫ﺹ ‪١٨١‬‬

‫‪ " - ٤‬ﻫﻴﭻ ﺣﺎﻟﺘﻰ ﻣﺜﻞ ﺣﺎﻟﺖ ﻣﻨﺎﺟﺎﺕ ﻧﻴﺴﺖ ‪ .‬ﻗﻠﻮﺏ ﺻﺎﻓﻴﻪ ﺭﺍ ﻣﻨﺠﺬﺏ ﻧﻤﺎﻳﺪ ﻭ ﻧﻔﻮﺱ‬ ‫ﺭﻭﺣﺎﻧﻴﺖ ﻋﺠﻴﺒﻰ ﺑﺨﺸﺪ " ‪٠‬‬ ‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺍﻧﺘﺒﺎﻩ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٣٠٨‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺍﻣﺎ ﺳﺆﺍﻟﻰ ﮐﻪ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ﮐﻪ ﺑﺎﻭﺟﻮﺩ ﺗﻼﻭﺕ ﻣﻨﺎﺟﺎﺕ ﻭ ﻗﺮﺍﺋﺖ ﺩﻋﺎﻯ ﺷﻔﺎ‬ ‫‪"-٥‬ﻭ ّ‬

‫ﻣﻌﻠﻖ‬ ‫ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﻧﻔﻮﺱ ﻭﻓﺎﺕ ﻳﺎﻓﺘﻨﺪ ﺑﺪﺍﻧﮑﻪ ﺍﻳﻦ ﺍﺩﻋﻴﻪ ﻭ ﻣﻨﺎﺟﺎﺕ ﺑﺠﻬﺖ ﺷﻔﺎﻯ ﺍﺯ ﺍﺟﻞ ّ‬

‫ﻣﻌﻠﻖ ﻭ ﺍﺟﻞ ﻣﺤﺘﻮﻡ ‪ .‬ﺍﺟﻞ‬ ‫ﺍﺳﺖ ﻧﻪ ﻗﻀﺎﻯ ﻣﺤﺘﻮﻡ ﻭ ﻣﺒﺮﻡ ‪ .‬ﺯﻳﺮﺍ ﺍﺟﻞ ﺑﺮﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﺍﺟﻞ ّ‬ ‫ﻣﺤﺘﻮﻡ ﺭﺍ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻠﻰ ﻧﻪ ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﻣﺮﻳﺾ ﺗﻼﻭﺕ ﻣﻨﺎﺟﺎﺕ‬

‫ﺷﻮﺩ ﺷﻔﺎ ﻳﺎﺑﺪ ‪ ،‬ﺩﻳﮕﺮ ﻧﻔﺴﻰ ﺗﺮﮎ ﻏﺎﻟﺐ ﻋﻨﺼﺮﻯ ﻧﮑﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ ﺑﺠﻬﺎﻥ ﺩﻳﮕﺮ ﺻﻌﻮﺩ ﻭ‬

‫ﺗﺮﻗﻰ ﻧﻔﺮﻣﺎﻳﺪ ﺯﻳﺮﺍ ﻫﺮ ﻭﻗﺖ ﻧﻔﺴﻰ ﻋﻠﻴﻞ ﮔﺮﺩﺩ ﺗﺮﺗﻴﻞ ﻣﻨﺎﺟﺎﺕ ﻣﻴﺸﻮﺩ ﻭ ﺷﻔﺎ ﻳﺎﺑﺪ ﻭ ﺍﻳﻦ‬ ‫ّ‬

‫ﻣﻌﻠﻖ‬ ‫ﻣﺨﺎﻟﻒ ﺣﮑﻤﺖ ﺑﺎﻟﻐﻪ‬ ‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﺑﻠﮑﻪ ﻣﻘﺼﺪ ﺍﺯ ﻃﻠﺐ ﺷﻔﺎ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﺯ ﺍﺟﻞ ّ‬ ‫ّ‬

‫ﻣﺤﻔﻮﻅ‬

‫ﻣﺜﻼ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﻳﻦ ﺳﺮﺍﺝ ﺭﺍ ﻣﻘﺪﺍﺭﻯ‬ ‫ﻣﺎﻧﺪ ﻭ ﺍﺯ ﻗﻀﺎﻯ ﻏﻴﺮ ﻣﺤﺘﻮﻡ ﻣﺼﻮﻥ ﮔﺮﺩﺩ‬ ‫ً‬ ‫ﺩﻫﻦ ﻭ ﺗﻤﺎﻡ ﮔﺮﺩﺩ ﻳﻘﻴﻨﴼ ﺧﺎﻣﻮﺵ ﺷﻮﺩ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﻣﻌﻠﻮﻡ ﺍﺯ ُﺩﻫﻦ ﻣﻮﺟﻮﺩ ﻭ ﭼﻮﻥ ﺑﺴﻮﺯﺩ ُ ْ‬

‫ﺧﻴﺮﻳﻪ ﻭ ﻃﻠﺐ ﺷﻔﺎ ﻣﺎﻧﻨﺪ ﺯﺟﺎﺟﺴﺖ ﮐﻪ ﺍﻳﻦ ﺳﺮﺍﺝ‬ ‫ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻠﻰ ﻧﻪ ﻭﻟﮑﻦ ﺍﺩﻋﻴﮥ‬ ‫ّ‬ ‫ﻣﻌﻠﻖ ﺧﺎﻣﻮﺵ ﻧﮕﺮﺩﺩ " ‪٠‬‬ ‫ﺭﺍ ﺍﺯ ﺑﺎﺩﻫﺎﻯ ﻣﺨﺎﻟﻒ ﺣﻔﻆ ﻧﻤﺎﻳﺪ ﺗﺎ ﺑﻘﻀﺎﻯ ّ‬ ‫) ﺹ ‪ ٢٠‬ﺝ ‪ ٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺭﺏ‬ ‫‪ " - ٦‬ﺗﻼﻭﺕ ﺁﻳﺎﺕ ﻭ ﻣﻨﺎﺟﺎﺕ ﻣﻮﺭﺙ ﺍﻧﺠﺬﺍﺏ ﺍﺳﺖ ﻭ ﻣﺤﺪﺙ ﺍﻟﺘﻬﺎﺏ ﺑﻨﺎﺭ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ّ‬

‫ﺍﻻﺭﺑﺎﺏ " ‪٠‬‬

‫) ﺹ ‪ ٩‬ﺝ ‪ ٧‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬ ‫ﺹ ‪١٨٢‬‬

‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﻀﺮﺕ ّ‬

‫ﺗﺬﮐﺮ ﻭ ﺗﻨﺒﻪ ﻭ ﺩﻋﺎ ﻭ ﻣﻨﺎﺟﺎﺕ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﻨﻤﻮﺩ ﭼﻪ ﮐﻪ ﺑﺪﻭﻥ‬ ‫" ﺑﺎﻳﺪ ﺍﻭﻗﺎﺕ ﻣﺨﺼﻮﺻﻪ ّ‬

‫ﺗﺮﻗﻰ ﻭ ﭘﻴﺸﺮﻓﺖ ﺩﺭ ﺍﻣﻮﺭ ﻣﺸﮑﻞ ﺑﻠﮑﻪ ﻣﻤﺘﻨﻊ ﻭ ﻣﺤﺎﻝ "‬ ‫ﻣﻮﻓﻘﻴﺖ ﻭ ّ‬ ‫ﺍﻟﻬﻴﻪ ّ ّ‬ ‫ﻓﻀﻞ ﻭ ﻋﻨﺎﻳﺖ ّ‬

‫‪٠‬‬

‫) ﺹ ‪ ٦‬ﺝ ‪ ٦‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٨‬ﺑﺪﻳﻊ (‬ ‫*****‬

‫ﺹ ‪١٨٣‬‬

‫" ﺩﻓﻦ ﺍﻣﻮﺍﺕ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺩﻓﻦ ْ َ ْ َ ِ‬ ‫ﺍﻭ‬ ‫ﭐﻟﺒﻠﻮﺭ َ ِ‬ ‫ﭐﻻﻣﻮﺍﺕ ِﻓﻰ ْ َ ‪ِ ْ ‬‬ ‫‪ْ َ "-١‬‬ ‫ﺣﮑﻢ ﭐ‪َ ْ َ ُ‬‬ ‫ﻗﺪ َ َ َ‬

‫ﭐﻟﺼﻠﺒﺔ ‪ِ َ ْ ِ ‬‬ ‫ﭐﻻﺧﺸﺎﺏ ‪ِ َ ْ ‬‬ ‫ﭐﻻﺣﺠﺎﺭ ْ ُ ْ َ ِ َ ِ‬ ‫ﭐﻟﻠﻄﻴﻔﺔ‬ ‫ﭐﻟﻤﻤﺘﻨﻌﺔ َ ِ‬ ‫ْ َ ْ َ ِ‬ ‫ﺍﻭ ْ َ ْ َ ِ‬

‫ﭐﻟﺨﻮﺍﺗﻴﻢ ْ َ ْ ُ ْ َ ِ‬ ‫ﻟﻬﻮ‬ ‫َﻭ َ ْ َ‬ ‫ﺍﺻ ِ ِ ِ ْ‬ ‫ﺎﺑﻌﻬﻢ ِ ّ ُ‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ﭐﻟﻤﻨﻘﻮﺷﺔ ِﻓﻲ َ َ‬ ‫ﻭﺿﻊ ْ َ َ ِ ْ ِ‬

‫ﭐﻟﻌﻠﻴﻢ " ‪٠‬‬ ‫ﻟﻤﻘﺪﺭ ْ َ ِ ْ ُ‬ ‫ُْ َ ‪ُ ‬‬

‫) ‪( k ١٢٨‬‬

‫ﺗﮑﻔﻨﻮﻩ ِﻓﻲ َ ْ َ ِ‬ ‫ﺍﻭ‬ ‫ﺍﻟﺤﺮﻳﺮ َ ِ‬ ‫ﻣﻦ َ َ ِ ْ ِ‬ ‫‪َ " - ٢‬ﻭ َ ْ‬ ‫ﺧﻤﺴﺔ َ ْ َ ٍ‬ ‫ﺍﻥ َ ْ ِ ُ ْ ُ‬ ‫ﺍﺛﻮﺍﺏ ِ َ‬

‫ﻳﮑﺘﻔﻲ ِ َ ِ َ ٍ‬ ‫ﻳﺴﺘﻄﻊ َ ْ َ ِ‬ ‫ﮐﺬﻟﮏ‬ ‫ﻟﻢ َ ْ َ ِ ْ‬ ‫ﻣﻨﻬﻤﺎ َ َ ِ َ‬ ‫ُْ ْ ِ‬ ‫ﻣﻦ َ ْ‬ ‫ﭐﻟﻘﻄﻦ َ ْ‬ ‫ﺑﻮﺍﺣﺪﺓ ِ ْ ُ َ‬ ‫ُ ِ‬ ‫ﺧﺒﻴﺮ " ‪( k ١٣٠ ) .‬‬ ‫ﻋﻠﻴﻢ َ ِ ْ ٍ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﭐﻻﻣﺮ ِ ْ‬ ‫ﻗﻀﻲ ْ َ ْ ُ‬ ‫ﻟﺪﻥ َ ِ ْ ٍ‬

‫ﻣﺴﺎﻓﺔ َ َ ٍ‬ ‫ﻣﻦ َ َ َ ِ‬ ‫ﻧﻘﻞ َ ‪ِ ‬‬ ‫ﺳﺎﻋﺔ‬ ‫ﭐﻟﻤﻴﺖ َ ْ َ ُ‬ ‫ﻋﻠﻴﮑﻢ َ ْ ُ‬ ‫ﺍﺯﻳﺪ ِ ْ‬ ‫ﺣﺮﻡ َ َ ْ ُ ْ‬ ‫‪َ  ُ "-٣‬‬

‫ﭐﻟﺮﻳﺤﺎﻥ ِﻓﻲ َ َ ٍ‬ ‫ﺑﭑﻟﺮﻭﺡ َﻭ ّ ْ َ ِ‬ ‫ﻣﻦ ْ َ ِ ْ َ ِ‬ ‫ﻣﮑﺎﻥ‬ ‫ﭐﻟﻤﺪﻳﻨﺔ ْ ِ ُ ْ ُ‬ ‫ِ َ‬ ‫ﭐﺩﻓﻨﻮﻩ ِ ّ ْ ِ‬ ‫ﻗﺮﻳﺐ " ‪.‬‬ ‫َِ ْ ٍ‬

‫) ‪( k ١٣٠‬‬

‫ﻭ ﺩﺭ ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬

‫ﺑﺮ ﻭ ﺑﺤﺮ ﻫﺮ ﺩﻭ ﺍﻳﻦ ﺣﮑﻢ ﺟﺎﺭﻯ ﺍﮔﺮ ﭼﻪ ﺳﺎﻋﺖ ﮐﺸﺘﻰ ﺑﺨﺎﺭ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺳﺎﻋﺖ‬ ‫‪ " - ٤‬ﺩﺭ ّ‬

‫ﻣﺪﺕ ﻳﮑﺴﺎﻋﺖ ﺍﺳﺖ ﺩﻳﮕﺮ ﺑﻬﺮ ﻧﺤﻮ ﺑﺎﺷﺪ ﻭﻟﮑﻦ ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺩﻓﻦ ﺷﻮﺩ‬ ‫ﺳﮑﮥ ﺣﺪﻳﺪ ‪ .‬ﻣﻘﺼﺪ ّ‬ ‫ّ‬

‫ﺍﻭﻟﻰ ﺍﺳﺖ " ‪٠‬‬ ‫ﺍﺣﺐ ﻭ‬ ‫ّ‬ ‫ٰ‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺟﺴﺪ ﺍﻧﺴﺎﻧﻰ ﻫﻤﻴﻦ ِﻗﺴﻢ ﮐﻪ ﺩﺭ ﺑﺪﺍﻳﺖ ﺑﺘﺪﺭﻳﺞ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ‬

‫ﺹ ‪١٨٤‬‬

‫ﺍﺳﺖ ﻫﻤﻴﻨﻄﻮﺭ ﺑﺎﻳﺪ ﺑﺘﺪﺭﻳﺞ ﺗﺤﻠﻴﻞ ﮔﺮﺩﺩ ‪ .‬ﺍﻳﻦ ﻣﻄﺎﺑﻖ ﻧﻈﻢ ﺣﻘﻴﻘﻰ ﻭ ﻃﺒﻴﻌﻰ ﻭ ﻗﺎﻧﻮﻥ ﺍﻟﻬﻰ‬

‫ﺍﺳﺖ ‪ .‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺑﻌﺪ ﺍﺯ ﻣﺮﺩﻥ ﺳﻮﺧﺘﻦ ﺑﻬﺘﺮ ﺑﻮﺩ ﺩﺍﺧﻞ ﺍﻳﺠﺎﺩ ﻧﻮﻋﻰ ﺍﻧﺘﻈﺎﻡ ﻣﻰ ﻳﺎﻓﺖ ﮐﻪ‬ ‫ﺟﺴﺪ ﺑﻌﺪ ﺍﺯ ﻓﻮﺕ ﺑﺨﻮﺩﻯ ﺧﻮﺩ ﺍﻓﺮﻭﺧﺘﻪ ﺷﻌﻠﻪ ﺯﻧﺪ ﻭ ﺧﺎﮐﺴﺘﺮ ﮔﺮﺩﺩ ﻭﻟﻰ ﻧﻈﻢ ﻃﺒﻴﻌﻰ ﮐﻪ‬

‫ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺎﻳﺪ ﺑﻌﺪ ﺍﺯ ﻓﻮﺕ ‪ ،‬ﺍﻳﻦ ﺟﺴﺪ ﺍﺯ ﺣﺎﻟﻰ ﺑﺤﺎﻟﻰ ﻣﺨﺘﻠﻒ‬ ‫ﺑﺘﻘﺪﻳﺮ ﺍﻟﻬﻰ‬ ‫ّ‬

‫ﺍﻧﺘﻘﺎﻝ ﻳﺎﺑﺪ ﺗﺎ ﺑﺤﺴﺐ ﺭﻭﺍﺑﻄﻰ ﮐﻪ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺍﺳﺖ ﺑﺎ ﮐﺎﺋﻨﺎﺕ ﺳﺎﺋﺮﻩ ﻣﻨﺘﻈﻤﴼ ﺍﺧﺘﻼﻁ‬

‫ﻭ ﺍﻣﺘﺰﺍﺝ ﻳﺎﺑﺪ ﻭ ﻗﻄﻊ ﻣﺮﺍﺗﺐ ﻧﻤﺎﻳﺪ ﺗﺤﻠﻴﻞ ﮐﻴﻤﻴﺎﻭﻯ ﻳﺎﺑﺪ ﻭ ﺑﻌﺎﻟﻢ ﻧﺒﺎﺕ ﺍﻧﺘﻘﺎﻝ ﮐﻨﺪ ‪.‬‬

‫ُﮔﻞ ﻭ ﺭﻳﺎﺣﻴﻦ ﺷﻮﺩ ﻭ ﺍﺷﺠﺎﺭ ﺑﻬﺸﺖ ﺑﺮﻳﻦ ﮔﺮﺩﺩ ﻭ ﻧﻔﺤﮥ ﻣﺸﮑﻴﻦ ﻳﺎﺑﺪ ﻭ ﻟﻄﺎﻓﺖ ﺭﻧﮕﻴﻦ ﺟﻮﻳﺪ‬

‫‪ .‬ﺳﻮﺧﺘﻦ ﻣﺎﻧﻊ ﺍﺯ ﺣﺼﻮﻝ ﺍﻳﻦ ﮐﻤﺎﻻﺕ ﺑﮑﻤﺎﻝ ﺳﺮﻋﺖ ﺍﺳﺖ ﺍﺟﺰﺍء ﭼﻨﺎﻥ ﻣﺘﻼﺷﻰ ﮔﺮﺩﺩ ﮐﻪ‬ ‫ﺗﻄﻮﺭ ﺩﺭ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﻣﺨﺘﻞ ﺷﻮﺩ " ‪٠‬‬ ‫ّ‬ ‫) ﺹ ‪ ٢٠٤‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻗﻀﻴﮥ ﺩﺧﻤﻪ ﻫﺮ ﭼﻨﺪ ﺩﺭ ﻧﺼﻮﺹ ﻗﺎﻃﻌﻪ ﻣﻮﺟﻮﺩ ﻧﻪ ﻭ ﺍﻳﻦ ﻗﻀﻴّﻪ ﺟﻮﺍﺯ ﻭ ﻋﺪﻡ‬ ‫ﺍﻣﺎ‬ ‫ّ‬ ‫‪ّ "-٢‬‬

‫ﺟﻮﺍﺯﺵ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﺍﺳﺖ ﺗﮑﻠﻴﻒ ﺍﻳﻦ ﻋﺒﺪ ﺑﻴﺎﻥ ﻧﺼﻮﺹ ﻗﺎﻃﻌﻪ ﺍﺳﺖ ﻭ ﻣﺎ ﻋﺪﺍﻯ‬ ‫ﺁﻧﭽﻪ ﺩﺭ‬

‫ﮐﺘﺎﺏ ﻣﻨﺼﻮﺹ ﺟﻤﻴﻊ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﺍﺳﺖ ﻫﺮ ﻭﻗﺖ ﺗﺸﮑﻴﻞ ﺷﻮﺩ ﺩﺭ ﺁﻥ ﺧﺼﻮﺹ‬ ‫ﻗﺮﺍﺭﻯ ﺧﻮﺍﻫﻨﺪ‬

‫ﻣﺘﻌﺪﺩﻩ ﺩﺭ ﻣﻮﻗﻊ ﻭﺍﺣﺪ ﮔﺬﺍﺷﺘﻪ ﺷﻮﺩ ﻗﺪﺭﻯ ﺍﺯ ﻧﻈﺎﻓﺖ ﺑﻌﻴﺪ ﺍﺳﺖ ﺑﺎﻳﺪ‬ ‫ﺩﺍﺩ ﻭﻟﻰ ﺍﮔﺮ ﺍﺟﺴﺎﻡ‬ ‫ّ‬

‫ﺧﺎﮎ ﺍﻣﺘﺼﺎﺹ ﺭﻃﻮﺑﺖ ﺟﺴﻢ ﺭﺍ ﺑﻨﻤﺎﻳﺪ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺍﮔﺮ ﺑﺮ ﺻﻨﺪﻭﻕ ﺧﺎﮎ ﺭﻳﺨﺘﻪ ﺷﻮﺩ‬ ‫ﺟﺴﻢ‬

‫ﺯﻭﺩﺗﺮ ﺭﻃﻮﺑﺘﺶ ﺯﺍﺋﻞ ﮔﺮﺩﺩ " ‪٠‬‬ ‫) ﺹ ‪ ٣٠٥‬ﺝ ‪ ٤‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬ ‫***‬

‫ﺹ ‪١٨٥‬‬

‫" ﺭﻭﺯﻩ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻗﻞ َﻳﺎ َ َ ٔ ْ ِ ْ َ ِ‬ ‫ﮐﺘﺒﻨﺎ‬ ‫ﻣﻼﭐﻻﻧﺸﺎ‪ْ َ ◌‬‬ ‫ﭐﻻﻋﻠﻰ ُ ْ‬ ‫‪َ " - ١‬ﻳﺎ َ َ َ‬ ‫ﻗﺪ َ َ ْ َ‬ ‫ﻗﻠﻢ ْ َ ْ َ ٰ‬

‫ﺍﻳﺎﻣﴼ َ ْ ُ ْ َ ٍ‬ ‫ﭐﻟﻨﻴﺮﻭﺯ‬ ‫ﭐﻟﺼﻴﺎﻡ َ ّ‬ ‫َ​َْ ُ ُ‬ ‫ﺟﻌﻠﻨﺎ ّ ْ ُ ْ َ‬ ‫ﻣﻌﺪﻭﺩﺍﺕ َﻭ َ َ ْ َ‬ ‫ﻋﻠﻴﮑﻢ ِ ‪َ ‬‬

‫ﺷﻤﺲ ْ َ َ ِ‬ ‫ﻣﻦ‬ ‫ﺍﮐﻤﺎﻟﻬﺎ َ َ ِ َ‬ ‫ﻟﮑﻢ َ َ‬ ‫ﭐﻟﺒﻴﺎﻥ ِ ْ‬ ‫ﻋﻴﺪﴽ َ ُ ْ‬ ‫ِ ْ‬ ‫ﺍﺿﺎ‪‬ﺕ َ ْ ُ‬ ‫ﮐﺬﻟﮏ َ َ‬ ‫ﺑﻌﺪ ِ ْ َ ِ َ‬ ‫ﻟﺪﻥ َ ِ ِ‬ ‫ﻟﻤﺂﺏ "‬ ‫ُ​ُ ِ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﻣﺎﻟﮏ ْ َ ْ َ‬ ‫ﭐﻟﻤﺒﺪ‪َ ‬ﻭ ﭐ ْ َ ِ‬ ‫ﺍﻓﻖ ْ ِ َ ِ‬ ‫ﭐﻟﮑﺘﺎﺏ ِ ْ‬ ‫ﻭ ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫) ‪( k ١٦‬‬

‫ﭐﻟﻄﻠﻮﻉ‬ ‫ﭐﻻﮐﻞ َﻭ ‪ِ ْ ‬‬ ‫ﻋﻦ ْ َ ْ ِ‬ ‫ﺍﻧﻔﺴﮑﻢ َ ِ‬ ‫ﮐﻔﻮﺍ َ ْ ُ َ ُ ْ‬ ‫‪ْ ُ ُ "-٢‬‬ ‫ﭐﻟﺸﺮﺏ ِ َ‬ ‫ﻣﻦ ‪ِ ْ ُ ‬‬ ‫ِ َﺍﻟﻰ ْ ُ ُ ْ ِ‬ ‫ﻫﺬﺍ‬ ‫ﻋﻦ َ َ‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﭐﻟﻬﻮﻯ َ ْ‬ ‫ﭐﻻﻓﻮﻝ ِ ّ ُ ْ‬ ‫ﺍﻥ َ ْ َ َ ُ ُ‬ ‫ﻳﻤﻨﻌﮑﻢ ْ َ َ ٰ‬ ‫ﭐﻟﻔﻀﻞ ّ ِ‬ ‫ﭐﻟﮑﺘﺎﺏ " ‪.‬‬ ‫ﻗﺪﺭ ِﻓﻰ ْ ِ َ ِ‬ ‫َْ ْ ِ‬ ‫ﭐﻟﺬﻱ ُ ‪َ ‬‬

‫) ‪( k ١٧‬‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﻣﻠﮏ ﺑﺎﺭﻳﺲ ) ﻧﺎﭘﻠﺌﻮﻥ ﺳﻮﻡ ( ﻧﺎﺯﻝ ‪:‬‬

‫ﻳﻮﻣﴼ ِﻓﻲ َ ْ َ ِ‬ ‫ﺍﻋﺪﻝ‬ ‫ﭐﻟﺼﻮﻡ ِ ْ َ َ‬ ‫ﻋﺸﺮ َ ْ‬ ‫ﺗﺴﻌﺔ َ َ َ‬ ‫ﮐﺘﺒﻨﺎ ‪َ ْ ‬‬ ‫‪َ " - ٣‬ﻗﺪ َ َ ْ َ‬

‫ﭐﻟﻈﻬﻮﺭ ْ ُ ْ ِ ِ‬ ‫ُْ ُ ْ ِ‬ ‫ﭐﻟﻤﺸﺮﻕ‬ ‫ﺩﻭﻧﻬﺎ ِﻓﻲ َ َ‬ ‫ﻫﺬﺍ ‪ِ ْ ُ ‬‬ ‫ﻋﻔﻮﻧﺎ َﻣﺎ ُ ْ َ َ‬ ‫ﭐﻟﻔﺼﻮﻝ َﻭ َ َ ْ َ‬

‫ﭐﻟﻤﻨﻴﺮ ") ﺹ ‪ ١١٤‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺑﻤﻠﻮﮎ (‬ ‫ْ ُ ِ ِْ‬

‫ﻭﺩﺭ ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬

‫‪ " - ٤‬ﺑﺮﺍﺳﺘﻰ ﻣﻴﮕﻮﻳﻢ ﺍﺯ ﺑﺮﺍﻯ ﺻﻮﻡ ﻭ ﺻﻠﻮﺓ ﻋﻨﺪﺍ‪ ‬ﻣﻘﺎﻣﻰ ﺍﺳﺖ ﻋﻈﻴﻢ ﻭﻟﮑﻦ ﺩﺭ ﺣﻴﻦ‬

‫ﺟﻞ‬ ‫ﺣﻖ َ ‪‬‬ ‫ﺻﺤﺖ ﻓﻀﻠﺶ ﻣﻮﺟﻮﺩ ﻭ ِ ْ َ‬ ‫ّ‬ ‫ﺗﮑﺴﺮ ﻋﻤﻞ ﺑﺂﻥ ﺟﺎﺋﺰ ﻧﻪ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ُﺣﮑﻢ ّ‬ ‫ﻋﻨﺪ َ َ ُ‬

‫ﺟﻼﻟﻪ ﺍﺯ ﻗﺒﻞ ﻭ ﺑﻌﺪ " ‪٠‬‬ ‫َ َ ُ​ُ‬ ‫ﺹ ‪١٨٦‬‬

‫ﻳﺎﺍﺣﺒﺎﺋﻰ َ ِ‬ ‫ﭐﻟﮑﺘﺎﺏ‬ ‫ﺍﻣﺮﺗﻢ ِ ِﺑﻪ ِﻓﻰ ْ ِ َ ِ‬ ‫ﺍﻥ ْ َ ُ ْ‬ ‫‪ّ ِ َ َ "-٥‬‬ ‫ﺑﻤﺎ ُ ِ ْ ُ ْ‬ ‫ﭐﻋﻤﻠﻮﺍ ِ َ‬ ‫ﺻﻮﻣﻮﺍ ِ َ ْ ِ‬ ‫ﻟﻮﺟﻪ‬ ‫ﺷﻬﺮ ْ َ َ‬ ‫ﭐﻟﺼﻴﺎﻡ ِﻓﻲ َ ْ ِ‬ ‫َْ‬ ‫ﭐﻟﻌﻼء ُ ْ ُ ْ‬ ‫ﻟﮑﻢ ِ ‪ُ ‬‬ ‫ﮐﺘﺐ َ ُ ُ‬ ‫ﻗﺪ ُ ِ َ‬

‫ﺭﺑﮑﻢ ْ َ ْ ِ ْ ُ َ َ ِ‬ ‫ﭐﻟﻌﺰﻳﺰﭐﻟﻤﺘﻌﺎﻝ " ‪٠‬‬ ‫َ‪ُ ُ ‬‬

‫) ﺹ ‪ ٣٦‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﻭ ﺩﺭ ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬

‫‪ " - ٦‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﻏﻴﺮ ﺷﻬﺮ ﺍﻟﻌﻼء ) ‪ ( ١‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷﺪ ﺻﺎﺋﻢ ﺷﻮﺩ ﺟﺎﺋﺰ ﺍﺳﺖ‬

‫ﻳﺎ ﻧﻪ ﻭ ﺍﮔﺮ ﻧﺬﺭ ﻭ ﻋﻬﺪ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﮐﻪ ﺻﺎﺋﻢ ﺷﻮﺩ‬ ‫ﻣﻤﻀﻰ ﺍﺳﺖ ﻳﺎ ﻧﻪ ؟ ﺟﻮﺍﺏ ‪:‬‬ ‫ٰ‬ ‫ﻣﺠﺮﻳﻮ ُ‬ ‫ٰ‬ ‫ﻟﻠﻪ‬ ‫ُﺣﮑﻢ ﺻﻮﻡ ﺍﺯ ﻫﻤﺎﻥ ﻗﺮﺍﺭ ﺍﺳﺖ ﮐﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭﻟﮑﻦ ﺍﮔﺮ ﻧﻔﺴﻰ ﻋﻬﺪ ﻧﻤﺎﻳﺪ ) ‪ّ ِ ( ٢‬‬

‫ﺻﺎﺋﻢ ﺷﻮﺩ ﺑﺠﻬﺖ ﻗﻀﺎ‪ ‬ﺣﺎﺟﺎﺕ ﻭ ِ‬ ‫ﺟﻞ‬ ‫ﺣﻖ َ ‪‬‬ ‫ﺩﻭﻥ ﺁﻥ ‪ ،‬ﺑﺄﺳﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﻭﻟﮑﻦ ّ‬

‫ﻼﻟﻪ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻪ ﮐﻪ ﻋﻬﺪ ﻭ ﻧﺪﺭ ﺩﺭ ﺍﻣﻮﺭﻯ ﮐﻪ ﻣﻨﻔﻌﺖ ﺁﻥ ﺑﻌﺒﺎﺩ ﺍ‪ ‬ﻣﻴﺮﺳﺪ ﻭﺍﻗﻊ‬ ‫َﺟ ُ ُ‬ ‫ﺷﻮﺩ " ‪٠‬‬

‫) ﺹ ‪ ٤٤‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻗﻮﻯ‬ ‫‪ " - ١‬ﺍﻋﻈﻢ ﺍﻣﻮﺭ ﺍﺟﺮﺍء ﺍﺣﮑﺎﻡ‬ ‫ﺍﻟﻬﻴﻪ ﺍﺯ ﻗﺒﻴﻞ ﺻﻠﻮﺓ ﻭ ﺻﻮﻡ ّ‬ ‫ﻋﺒﺎﺩﺗﻴﮥ ّ‬ ‫ّ‬ ‫ﺑﺎﺗﻢ ٰ‬

‫ﺩﻻﻟﺖ ﻓﺮﻣﺎﺋﻴﺪ " ‪٠‬‬

‫) ﺹ ‪ ١٣‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﻣﻘﺪﺱ ﺍﺳﺖ ﺍﮔﺮ ﻧﻔﺴﻰ ﺗﺄﻭﻳﻞ ﻧﻤﺎﻳﺪ ﻭ‬ ‫‪ " - ٢‬ﺻﻠﻮﺓ ﻭ ﺻﻴﺎﻡ ﺍﺯ ﺍﻋﻈﻢ ﻓﺮﺍﺋﺾ ﺍﻳﻦ ﺩﻭﺭ ّ‬

‫ﺍﻟﺒﺘﻪ ﺍﺯ ﭼﻨﻴﻦ ﻧﻔﻮﺱ ﺍﺣﺘﺮﺍﺯ ﻻﺯﻡ " ‪٠‬‬ ‫ﺗﻬﺎﻭﻥ ﮐﻨﺪ ّ‬ ‫) ﺹ ‪ ٩٣‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﺹ ‪١٨٧‬‬

‫ﺳﺒﺐ‬ ‫ﺭﻭﺣﺎﻧﻴﺖ ﺍﻧﺴﺎﻥ ﺯﻳﺎﺩ ﺷﻮﺩ ﻭ‬ ‫ﺭﻗﺖ ﻳﺎﺑﺪ‬ ‫ﺗﺬﮐﺮ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ‪ .‬ﻗﻠﺐ ّ‬ ‫‪ " - ٣‬ﺻﻴﺎﻡ ﺳﺒﺐ ّ‬ ‫ِ‬ ‫ّ‬

‫ﻻﺑﺪ‬ ‫ﺗﻨﺒﻪ‬ ‫ّ‬ ‫ﺍﻳﻦ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻧﺴﺎﻥ ﻓﮑﺮﺵ ﺣﺼﺮ ﺩﺭ ﺫﮐﺮ ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ ﺍﺯ ﺍﻳﻦ ّ‬ ‫ﺗﺬﮐﺮ ﻭ ّ‬ ‫ﺗﺮﻗﻴﺎﺕ ﻣﻌﻨﻮﻯ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﺣﺎﺻﻞ ﺷﻮﺩ "‬ ‫ّ‬

‫ﺍﻭﻝ ﺩﺭ ‪١١٨‬ﺑﺪﻳﻊ (‬ ‫) ﺹ ‪ ٢٧‬ﺝ ‪ ٩‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ّ‬ ‫ﺳﭙﺲ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ٤‬ﺻﻴﺎﻡ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﺟﺴﻤﺎﻧﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ‪ ،‬ﺻﻴﺎﻡ ﺟﺴﻤﺎﻧﻰ ﮐﻒ ﻧﻔﺲ ﺍﺯ ﻣﺄﮐﻮﻻﺕ ﻭ‬

‫ﺍﻣﺎ ﺻﻴﺎﻡ ﻣﻌﻨﻮﻯ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺖ‬ ‫ﻣﺸﺮﻭﺑﺎﺕ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﻣﺸﺘﻬﻴﺎﺕ ﺟﺴﻤﺎﻧﻰ ﭘﺮﻫﻴﺰ ﮐﻨﺪ ‪ّ .‬‬

‫ﺷﻴﻄﺎﻧﻴﻪ ﻣﻨﻊ ﻧﻤﺎﻳﺪ‬ ‫ﺣﻴﻮﺍﻧﻴﻪ ﻭ‬ ‫ﮐﻪ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺷﻬﻮﺍﺕ ﻧﻔﺴﺎﻧﻰ ﻭ ﻏﻔﻠﺖ ﻭ ﺍﺧﻼﻕ‬ ‫ّ‬ ‫ّ‬

‫‪ .‬ﭘﺲ ﺻﻴﺎﻡ ﺟﺴﻤﺎﻧﻰ ﺭﻣﺰﻯ ﺍﺳﺖ ﺍﺯ ﺁﻥ ﺻﻴﺎﻡ ﺭﻭﺣﺎﻧﻰ ﻳﻌﻨﻰ ﺍﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺍﺯ‬ ‫ﻣﺤﺒﺖ ﻏﻴﺮ‬ ‫ﻣﺸﺘﻬﻴﺎﺕ ﺟﺴﻤﺎﻧﻴﻪ ﻭ ﺍﺷﺘﻐﺎﻝ ﺑﻄﻌﺎﻡ ﻭ ﺷﺮﺍﺏ ﺑﺎﺯ ﻣﺎﻧﺪﻡ ﺩﻝ ﻭ ﺟﺎﻧﻢ ﺭﺍ ﺍﺯ‬ ‫ّ‬

‫ﺷﻴﻄﺎﻧﻴﻪ ﻣﺤﻔﻮﻅ ﻭ‬ ‫ﻫﻮﺍﺋﻴﻪ ﻭ ﺍﺧﻼﻕ‬ ‫ﻧﻔﺴﻢ ﺭﺍ ﺍﺯ ﺷﻬﻮﺍﺕ‬ ‫ﻣﻘﺪﺱ ﮐﻦ ﻭ َ ْ‬ ‫ﺧﻮﻳﺶ ﭘﺎﮎ ﻭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺼﻮﻥ ﺑﺪﺍﺭ ﺗﺎ ﺭﻭﺡ ﺑﻨﻔﺤﺎﺕ ﻗﺪﺱ ُﺍﻧﺲ ﮔﻴﺮﺩ ﻭ ﺍﺯ ﺫﮐﺮ ﺩﻭﻥ ﺗﻮ ﺻﺎﺋﻢ ﮔﺮﺩﺩ "‬

‫ﺍﻭﻝ (‬ ‫) ﺹ ‪ ٢٧‬ﺝ ‪ ٩‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ّ‬

‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻓﺼﻞ ﻧﻤﺎﺯ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫*****‬

‫ﺹ ‪١٨٨‬‬

‫" ﺯﮐﻮﺓ "‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺗﺰﮐﻴﺔ ْ َ ْ َ ِ‬ ‫ﺩﻭﻧﻬﺎ‬ ‫‪ْ َ "-١‬‬ ‫ﻋﻠﻴﮑﻢ َ ْ ِ َ ُ‬ ‫ﮐﺘﺐ َ َ ْ ُ ْ‬ ‫ﭐﻻﻗﻮﺍﺕ َﻭ َﻣﺎ ُ ْ َ َ‬ ‫ﻗﺪ ُ ِ َ‬

‫ﻫﺬﺍ ّ ‪‬‬ ‫ﺰﻝ ْ َ َ ِ‬ ‫ِ َ ِ‬ ‫ﭐﻟﺮﻕ‬ ‫ﻣﻨ ِ ُ‬ ‫ﭐﻻﻳﺎﺕ ِﻓﻲ َ َ‬ ‫ﺑﭑﻟﺰﮐﺎﺓ َ َ‬ ‫ﻣﺎﺣﮑﻢ ِ ِﺑﻪ ُ ْ‬ ‫ﻫﺬﺍ َ َ َ َ‬ ‫ﭐﻟﻤﻨﻴﻊ " ‪٠‬‬ ‫َْ ِ‬

‫) ‪( k ١٤٦‬‬

‫ﺍﺭﺍﺩ‬ ‫ﻧﺼﺎﺑﻬﺎ ِ َ‬ ‫ﺳﻮﻑ ُ َ ِ ‪‬‬ ‫‪َ ْ َ "-٢‬‬ ‫ﻧﻔﺼﻞ َ ُ ْ‬ ‫ﺍﺫﺍ َﺷﺎ‪ ‬ﭐ‪َ ُ‬ﻭ َ َ َ‬ ‫ﻟﮑﻢ ِ َ َ َ‬

‫ﻣﻦ ِ ْ ِ‬ ‫ﭐﻟﻌﻼﻡ‬ ‫ﺍﻧﻪ ُ َ ِ ُ‬ ‫ﺑﻌﻠﻢ ِ ْ‬ ‫ﻟﻬﻮ ْ َ ّ ُ‬ ‫ﻋﻨﺪﻩ ِ ّ ُ‬ ‫ِ ُّ‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ﻳﺸﺎء ِ ْ ٍ‬ ‫ﻳﻔﺼﻞ َﻣﺎ َ َ ُ‬ ‫ﭐﻟﺤﮑﻴﻢ " ‪٠‬‬ ‫ْ‬ ‫ْ ُ‬

‫ﺹ ‪١٨٩‬‬

‫) ‪( k ١٤٦‬‬

‫*****‬

‫" ﺳﺨﺎﻭﺕ ﻭ ﺍﻧﻔﺎﻕ ﻣﺎﻝ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﻠﻰ َ ْ ِ ِ‬ ‫ﺭﺃﺱ ْ ِ ‪ِ ‬‬ ‫ﻋﻠﻰ‬ ‫ﭐﻟﻬﻤﺔ ِﻫﻲ ِ ْ َ ُ‬ ‫‪ُ "-١‬‬ ‫ﺍﻧﻔﺎﻕ ْ َ‬ ‫ﻧﻔﺴﻪ َﻭ َ َ ٰ‬ ‫ﭐﻟﻤﺮ‪ٰ َ َ ‬‬ ‫َ‬ ‫ﺍﺧﻮﺗﻪ ِﻓﻲ ِ ْ ِ ِ‬ ‫ﻣﻦ ِ ْ َ ِ ِ‬ ‫َ ِْ​ِ‬ ‫ﺩﻳﻨﻪ " ‪.‬‬ ‫ﺍﻫﻠﻪ َﻭ ْ ُ َ‬ ‫ﭐﻟﻔﻘﺮﺍ‪ْ ِ ‬‬ ‫ﮐﻞ ﺍﻟﺨﻴﺮ (‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺭﺅﻭﺱ ﻳﺎ ﺍﺻﻞ ّ‬

‫ﻭ ﺩﺭ ﺁﺧﺮ ﻓﻄﻌﮥ ‪ ٤٩‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﻓﺎﺭﺳﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻣﻦ ِ َ ِ‬ ‫ﺗﺰﻳﻦ‬ ‫ﻓﻬﻨﻴﺌﴼ ِ َ ْ‬ ‫ﺧﺼﺎﻟﻲ َ َ ِ ْ‬ ‫ﻭﭐﻟﺠﻮﺩ ِ ْ‬ ‫ﺍﻟﮑﺮﻡ َ ْ ُ ْ ُ‬ ‫‪ُ َ َْ "-٢‬‬ ‫ﻟﻤﻦ َ َ ّ َ‬

‫ﺑﺨﺼﺎﻟﻲ " ‪٠‬‬ ‫ِ ِ َ‬

‫‪ " - ٣‬ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﺎﻳﻦ ﻣﻈﻠﻮﻡ ﻣﻨﺴﻮﺑﻨﺪ ﺑﺎﻳﺪ ﺩﺭ ﻣﻮﺍﻗﻊ ﺑﺨﺸﺶ ﻭ ﻋﻄﺎ ﺍﺑﺮ ﺑﺎﺭﻧﺪﻩ ﻭ ﺩﺭ‬

‫ﺍﺧﺬ ﻧﻔﺲ ﺍّﻣﺎﺭﻩ ﺷﻌﻠﮥ ﻓﺮﻭﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ " ‪٠‬‬

‫) ﺹ ‪ ١٦١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺛﻢ‬ ‫ﺍﻧﻈﺮﻭﺍ ُ ‪‬‬ ‫ﺳﻴﺪ ﺍﻋﻤﺎﻝ ﻣﺬﮐﻮﺭ ُ ْ ُ ُ ْ‬ ‫‪ " - ٤‬ﺍﻧﻔﺎﻕ ﻋﻨﺪﺍ‪ ‬ﻣﺤﺒﻮﺏ ﻭ ﻣﻘﺒﻮﻝ ﻭ ﺍﺯ ّ‬

‫ﭐﻟﺮﺣﻤﻦ ِﻓﻰ ْ ُ ْ َ ِ‬ ‫ﻳﺆﺛﺮﻭﻥ‬ ‫ﭐﻟﻔﺮﻗﺎﻥ َﻭ ُ ِ ُ ْ َ‬ ‫ْ ُ​ُْ‬ ‫ﺍﻧﺰﻟﻪ ّ ٰ ُ‬ ‫ﭐﺫﮐﺮﻭﺍ َﻣﺎ َ ْ َ َ ُ‬

‫ﺷﺢ‬ ‫ﻣﻦ ُﻳ ْ َ‬ ‫ﻭﻟﻮ َ َ‬ ‫ﻮﻕ ُ ‪‬‬ ‫ﺧﺼﺎﺻﺔ َﻭ َ ْ‬ ‫ﮐﺎﻥ ِ ِ ْ‬ ‫ﺍﻧﻔﺴﻬﻢ َ َ ْ‬ ‫ﻋﻠﻰ َ ْ ُ ِ ِ ْ‬ ‫ﺑﻬﻢ َ َ َ‬ ‫َ​َ ٰ‬

‫َْ ِ ِ‬ ‫ﺍﻟﻔﺎ‪‬ﺰﻭﻥ ) * ( ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﻳﻦ ﮐﻠﻤﮥ ﻣﺒﺎﺭﮐﻪ‬ ‫ﻫﻢ ْ َ ‪َ ْ ُ ‬‬ ‫ﻧﻔﺴﻪ َ ُ ْ َ ‪َ ‬‬ ‫ﻓﺎﻭﻟ‪‬ﮏ ُ ُ‬

‫ﻋﻠﻰ َ ْ ِ ِ‬ ‫ﻧﻔﺴﻪ " ‪٠‬‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺁﻓﺘﺎﺏ ﮐﻠﻤﺎﺕ ﺍﺳﺖ ﻃﻮﺑﻰ ِ َ ِ‬ ‫ﭐﺧﺘﺎﺭ َ ْ ُ‬ ‫ﻟﻤﻦ ْ َ َ‬ ‫ﺍﺧﺎﻩ َ َ ٰ‬

‫ﺍﺑﻬﻰ ) * ( ﻣﻀﻤﻮﻥ‬ ‫ﻓﺮﺩﻭﺳﻴﻪ ‪ ،‬ﺹ ‪ ٣٩‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫) ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮎ‬ ‫ّ‬ ‫ٰ‬

‫ﺁﻳﮥ ‪ ٩‬ﺳﻮﺭﮤ ﺣﺸﺮ ﻓﻘﻂ ﺑﺎ ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﮐﻪ ﺑﺠﺎﻯ ﻓﺎﺋﺰﻭﻥ ‪ ،‬ﻣﻔﻠﺤﻮﻥ ﺍﺳﺖ (‬ ‫ﺹ ‪١٩٠‬‬

‫‪ " - ٥‬ﺍﻯ ﺑﻨﺪﮤ ﻣﻦ ﺑﻬﺘﺮﻳﻦ ﻧﺎﺱ ﺁﻧﺎﻧﻨﺪ ﮐﻪ ﺑﺎﻗﺘﺮﺍﻑ ﺗﺤﺼﻴﻞ ﮐﻨﻨﺪ ﻭ ﺻﺮﻑ ﺧﻮﺩ ﻭ ﺫﻭﻯ‬

‫ﺍﻟﻘﺮﺑﻰ ﻧﻤﺎﻳﻨﺪ ُ ّ ِ ّ ِ‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ "‬ ‫ﺣﺒﴼﻟﻠﻪ َ ‪‬‬ ‫ﺭﺏ ْ َ َ ِ ْ َ‬ ‫ٰ‬ ‫) ﻗﻄﻌﮥ ‪ ٨٢‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺑﺎ ﺁﻧﮑﻪ ُﺷﮑﺮ ﺳﺒﺐ ﺍﺯﺩﻳﺎﺩ ﻧﻌﻤﺖ ﺍﺳﺖ ﻭﻟﻰ ﮐﻤﺎﻝ ُﺷﮑﺮ ﺑﺎﻧﻔﺎﻕ ﺍﺳﺖ ﻭ ﻣﻘﺎﻡ ﺍﻧﻔﺎﻕ‬

‫ﺗﻨﻔﻘﻮﺍ‬ ‫ﺣﺘﻰ ُ ْ ِ ُ ْ‬ ‫ﺗﻨﺎﻟﻮﺍ ْ ِ ّ‬ ‫ﻟﻦ َ َ ُ ْ‬ ‫ﺍﻋﻈﻢ ﻣﻘﺎﻣﺎﺕ ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ َ ْ‬ ‫ﭐﻟﺒﺮ َ ّ ٰ‬ ‫ﺗﺤﺒﻮﻥ ) * (‬ ‫ﻣﻤﺎ ُ ِ ‪َ ْ ‬‬ ‫ِ ّ‬

‫ﺍﻻﺛﺎﺭ ‪ ( * ) -‬ﺁﻳﮥ ‪ ٩٢‬ﺳﻮﺭﮤ ﺁﻝ ﻋﻤﺮﺍﻥ (‬ ‫) ﺹ ‪ ١٨٥‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺗﺒﺮﻋﺎﺕ " ﻭ " ﻓﻘﺮ ﻭ َﻏﻨﺎء " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﺋﻴﺪ *‬ ‫* ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻓﺼﻮﻝ " ّ‬ ‫*****‬

‫ﺹ ‪١٩١‬‬

‫ﺳﻦ ﻫﺮﻡ "‬ ‫ﺳﻦ ﺑﻠﻮﻍ ﺷﺮﻋﻰ ﻭ ﺍﺩﺍﺭﻯ ﻭ ّ‬ ‫" ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻣﻦ َ ّ ِ‬ ‫ﭐﻟﺒﻠﻮﻍ‬ ‫" َْ‬ ‫ﭐﻟﺼﻮﻡ ِ ْ‬ ‫ﭐﻟﺼﻠﻮﺓ ﻭ ّ ْ ُ‬ ‫ﻋﻠﻴﮑﻢ ‪ُ ‬‬ ‫ﻓﺮﺽ َ َ ْ ُ ُ‬ ‫ﻗﺪ ُ ِ َ‬ ‫ﺍﻭﻝ ْ ُ ُ ْ ِ‬

‫ﭐﻻﻭﻟﻴﻦ " ‪.‬‬ ‫ﻣﻦ َ َ‬ ‫ﺭﺑﮑﻢ َﻭ َ ‪‬‬ ‫ﻟﺪﻯ ﭐ‪ْ ُ ّ َ ِ‬‬ ‫ﺍﻣﺮﴽ ِ ْ‬ ‫َْ‬ ‫ﺭﺏ َ ‪ُ ُ ‬‬ ‫ﺁﺑﺎ‪‬ﮑﻢ ْ َ ّ ِ ْ َ‬ ‫( ) ‪ ( k ١٠‬ﺩﺭ ﻓﺼﻞ ﻧﻤﺎﺯ ﻧﻴﺰ ﺩﺭﺝ ﺷﺪﻩ ﺍﺳﺖ (‬

‫ﻭ ﺩﺭ ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬

‫ﺷﺮﻋﻴﻪ ؟ ﺟﻮﺍﺏ ‪ :‬ﺑﻠﻮﻍ ﺩﺭ ﺳﺎﻝ ﭘﺎﻧﺰﺩﻩ ﺍﺳﺖ ﻧﺴﺎء ﻭ‬ ‫‪ " - ٢‬ﺳﺆﺍﻝ ﺍﺯ ﺑﻠﻮﻍ ﺩﺭ ﺗﮑﺎﻟﻴﻒ‬ ‫ّ‬

‫ﺭﺟﺎﻝ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻳﮑﺴﺎﻥ ﺍﺳﺖ "‪.‬‬

‫ﺑﻌﺪ ﺍﺯ ﺁﻳﮥ ﻣﺒﺎﺭﮐﮥ ﺻﺪﺭ ﺻﻔﺤﻪ ‪ ،‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﮐﺎﻥ ِﻓﻲ َ ْ ِ ِ‬ ‫ﭐﻟﻬﺮﻡ ) * (‬ ‫ﭐﻟﻤﺮﺽ َ ِ‬ ‫ﻣﻦ َ َ‬ ‫ﻣﻦ ْ َ َ ِ‬ ‫ﻧﻔﺴﻪ َ ْ ٌ‬ ‫‪ْ َ "-٣‬‬ ‫ﺿﻌﻒ ِ َ‬ ‫ﺍﻭ ْ َ َ ِ‬

‫ﻣﻦ ِ ْ ِ ِ‬ ‫ﭐﻟﻐﻔﻮﺭ‬ ‫ﻋﻨﻪ َ ْ ً‬ ‫ﻓﻀﻼ ِ ْ‬ ‫ﻟﻬﻮ ْ َ ُ ْ ُ‬ ‫ﻋﻨﺪﻩ ِ ‪ُ ‬‬ ‫َﻋﻔﺎ ﭐ‪ُ ْ َ ‬‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ﭐﻟﮑﺮﻳﻢ " ‪٠‬‬ ‫ْ َِ ُ‬

‫) ‪( k ١٠‬‬

‫ﻫﺮﻡ ﻧﻴﺰ ﺑﺎﻗﺘﻀﺎﺋﻰ ﺍﻋﺮﺍﺏ ﮔﺬﺍﺷﺘﻪ ﺍﻧﺪ ‪ .‬ﺩﺭ ﺗﺮﺟﻤﮥ ﺍﻧﮕﻠﻴﺴﻰ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬ ‫)*( َ َ ُ‬

‫ﺳﻦ ﭘﻴﺮﻯ ﺷﺮﻋﻰ ﺩﺭ ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ‬ ‫ﻭ ﺩﺭ ﺑﺎﺭﮤ ّ‬

‫ﭐﻟﮑﺒﺮ ﻭ ﻧﺰﺩ ﺍﻫﻞ ﺑﻬﺎ‬ ‫‪ " - ٤‬ﺳﺆﺍﻝ ﺍﺯ ّ‬ ‫ﺍﻗﺼﻰ ْ ِ َ‬ ‫ﻫﺮﻡ ؟ ﺟﻮﺍﺏ ‪ :‬ﻧﺰﺩ َﺍﻋﺮﺍﺏ َ ْ َ‬ ‫ﺣﺪ َ َ‬

‫ﺗﺠﺎﻭﺯ ﺍﺯ ﺳﺒﻌﻴﻦ " ‪٠‬‬ ‫ﺹ ‪١٩٢‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺑﺴﻦ ﺑﻴﺴﺖ ﻭ ﺩﻭ‬ ‫ﺑﺴﻦ ﺷﺎﻧﺰﺩﻩ ﻭ ﺑﻠﻮﻍ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺭﻭﺩ‬ ‫ﺷﺮﻋﻴﻪ ﻭﺭﻭﺩ‬ ‫‪ " - ١‬ﻣﻴﺰﺍﻥ ﺗﮑﺎﻟﻴﻒ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺳﺖ " ‪.‬‬

‫) ﺹ ‪ ٢٧٥‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ - ٤٨‬‬ ‫ﻫﺮﻡ ﺑﻄﻮﺭ ﻣﻄﻠﻖ ﻣﺸﻤﻮﻝ ﻋﻔﻮﻧﺪ ﻳﺎ‬ ‫‪ " - ٢‬ﺩﺭ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﺁﻥ ﻣﺤﻔﻞ ﮐﻪ ﺁﻳﺎ ﺑﺎﻟﻐﻴﻦ‬ ‫ّ‬ ‫ﺑﺤﺪ َ َ‬

‫ﻫﺮﻡ ﺍﺳﺖ ﻣﻄﻠﻘﴼ ﻣﺸﻤﻮﻝ ﻋﻔﻮ‬ ‫ﺩﺭ ﺻﻮﺭﺗﻴﮑﻪ ﺩﺍﺭﺍﻯ ﺿﻌﻒ ﺑﺎﺷﻨﺪ ‪ .‬ﻫﺮ ﺷﺨﺼﻰ ﮐﻪ ﺑﺎﻟﻎ‬ ‫ّ‬ ‫ﺑﺤﺪ َ َ‬

‫ﺍﺳﺖ "‬

‫) ﺹ ‪ ٤٨‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫*****‬

‫ﺹ ‪١٩٣‬‬

‫" ُﺷﮑﺮ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻇﻬﺎﺭ ْ َ ْ ِ‬ ‫ﺭﺃﺱ ْ ِ ْ َ ِ‬ ‫ﺍﻧﻌﻤﻪ ﭐ‪ُ‬‬ ‫ﺑﻤﺎ َ ْ َ َ ُ‬ ‫ﻫﻮ ِ ْ َ ُ‬ ‫‪ُ َ "-١‬‬ ‫ﭐﻟﻌﺒﺪ ِ َ‬ ‫ﭐﻻﺣﺴﺎﻥ ُ َ‬

‫ﺟﻤﻴﻊ ْ َ ْ َ ِ‬ ‫ﮐﻞ ْ َ ْ َ ِ‬ ‫ﺷﮑﺮﻩ ِﻓﻲ ُ ‪‬‬ ‫ﭐﻻﺣﻴﺎﻥ " ‪٠‬‬ ‫َﻭ ُ ْ ُ ُ‬ ‫ﭐﻻﺣﻮﺍﻝ َﻭ ِﻓﻲ َ ِ ْ ِ‬ ‫ﮐﻞ ﺍﻟﺨﻴﺮ (‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺭﻭﺅﺱ ﻳﺎ ﺍﺻﻞ ّ‬

‫ﺿﺮ‬ ‫ﺭﺑﮏ َﻭ ِ ْ‬ ‫‪ْ ِ "-٢‬‬ ‫ﺍﻥ ُ ِ ْ َ‬ ‫ﻓﭑﺷﮑﺮ َ ّ َ‬ ‫ﺍﻥ َ َ ‪َ ‬‬ ‫ﻳﺼﺒﮏ ُ ٌ‬ ‫ﻳﻤﺴﮏ َ ْ ٌ‬ ‫ﺧﻴﺮ َ ْ ُ ْ‬ ‫ﮐﻞ ْ َ ْ َ ِ‬ ‫ﺑﻞ ِﻓﻲ ُ ‪‬‬ ‫ﻓﺎﺷﮑﺮ " ‪٠‬‬ ‫ﻓﭑﺻﻄﺒﺮ َ ْ‬ ‫ﭐﻻﺣﻮﺍﻝ َ ْ ُ ْ‬ ‫َ َ ِْ‬

‫ﺍﻋﻠﻰ (‬ ‫ﺍﻟﺤﺞ ﺹ ‪ ٨١‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫) ﺳﻮﺭﺓ‬ ‫ّ‬ ‫ٰ‬

‫ﭐﻟﺨﻼ‪‬ﻖ‬ ‫ﻣﻦ ْ َ ‪ِ ‬‬ ‫ﻋﺮﻓﻪ َ َ ٌ‬ ‫ﺑﻤﺎ َ ّ َ‬ ‫ﻻﻣﺎ َ َ َ ُ‬ ‫‪ُ​ُ ْ ُ "-٣‬‬ ‫ﺍﺣﺪ ِ َ‬ ‫ﻋﺮﻓﮏ َ‬ ‫ﺍﺷﮑﺮ ﭐ‪َ ِ َ‬‬

‫ﺑﺎﻳﺪﻯ ْ ُ ْ َ ِ‬ ‫ﻳﺪﮎ ِ َ ْ ِ‬ ‫ﺑ‪‬ﺮ‬ ‫ﺍﺟﻤﻌﻴﻦ َﻭ َ َ َ‬ ‫ﻋﻦ ِ ‪ِ ‬‬ ‫ﭐﻟﻘﺪﺭﺓ َﻭ َ ‪َ ‬‬ ‫ﺍﺧﺬ َ َ َ‬ ‫ﻧﺠﺎﮎ َ ْ‬ ‫َ ْ َِ ْ َ‬ ‫ﺍﻟﻬﻪ ِ ّﺍﻻ ﻫﻮ ﻭ ِﺍﻧﻪ َ ِ‬ ‫ﻣﻦ ِ ٰ ٍ‬ ‫ْ َ ْ َِ‬ ‫ﻟﻮﻟﻰ‬ ‫ﺍﻧﻪ َﻣﺎ ِ ْ‬ ‫ﭐﻟﻐﻔﻠﺔ َﻭ ِ ‪ُ ‬‬ ‫ُ َ َ ُّ َ ‪‬‬ ‫ﭐﻟﻤﻘﺮﺑﻴﻦ " ‪٠‬‬ ‫ُ َ‪َ ‬‬

‫ﺍﻋﻠﻰ (‬ ‫ﺍﻻﺻﺤﺎﺏ ﻳﺎ ﻟﻮﺡ ﺣﺒﻴﺐ ‪ -‬ﺹ ‪ ١‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫) ﺳﻮ ُ‬ ‫ﺭﺓ ْ َ َ‬ ‫ٰ‬

‫ﮐﻞ ﺑﻪ ﺣﻤﺪ ﻭ ﺷﮑﺮ ﺍﻟﻬﻰ ﻧﺎﻃﻘﻨﺪ ﭼﻪ ﮐﻪ‬ ‫ﺍﻋﻠﻰ ﻭ ﻃﻠﻌﺎﺕ ﻓﺮﺩﻭﺱ‬ ‫‪ " - ٤‬ﺍﻣﺮﻭﺯ ﻣﻼٔ‬ ‫ﺍﺑﻬﻰ ّ‬ ‫ٰ‬ ‫ٰ‬

‫ﮐﻞ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ " ‪٠‬‬ ‫ﺍﻧﻮﺍﺭ ﻇﻬﻮﺭ ّ‬ ‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ٣٣٩‬ﺝ ‪ ٧‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻧﻔﺴﻰ‬ ‫ﺍﻟﻬﻴﻪ ﻫﻨﮕﺎﻡ ﺳﺨﺘﻰ ﻭ ﺯﺣﻤﺖ ﻻﺯﻡ ﺯﻳﺮﺍ ﺩﺭ ﺑﺤﺒﻮﺣﮥﻧﻌﻤﺖ ﻫﺮ ْ‬ ‫‪ُ " - ١‬ﺷﮑﺮ ﻧﻌﻤﺎ ّ‬

‫ﻣﻴﺘﻮﺍﻧﺪ ﺷﺎﮐﺮ ﺑﺎﺷﺪ ﺣﮑﺎﻳﺘﻴﺴﺖ ﮐﻪ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ‬ ‫ﺹ ‪١٩٤‬‬

‫ﺧﺮﺑﺮﺯﻩ ﺍﻯ ﺭﺍ ﺑﺮﻳﺪ ﻭ ﺑﻪ َﺍﻳﺎﺯ ) * ( ﺩﺍﺩ ‪ .‬ﺍﻳﺎﺯ ﻣﻴﺨﻮﺭﺩ ﻭ ﺍﻇﻬﺎﺭ ﺷﮑﺮ ﻭ ﺳﺮﻭﺭ‬

‫ﻣﻤﻴﻨﻤﻮﺩ ‪ .‬ﺁﺧﺮ ﭼﻮﻥ ﺳﻠﻄﺎﻥ ﺧﻮﺩ ﻗﺪﺭﻯ ﺍﺯ ﺁﻥ ﺧﺮﺑﺰﻩ ﭼﺸﻴﺪ ﺩﻳﺪ ﺑﺴﻴﺎﺭ ﺗﻠﺦ ﺍﺳﺖ ‪ .‬ﺍﺯ‬

‫ﺍﻳﺎﺯ ﭘﺮﺳﻴﺪ ﮐﻪ ﺧﺮﺑﺰﮤ ﺑﺎﻳﻦ ﺗﻠﺨﻰ ﺭﺍ ﭼﮕﻮﻧﻪ ﺧﻮﺭﺩﻯ ﻭ ﻣﻼﻝ ﻧﻴﺎﻭﺭﺩﻯ ﺟﻮﺍﺏ ﮔﻔﺖ ﮐﻪ ﻣﻦ ﺍﺯ‬ ‫ﺩﺳﺖ ﺳﻠﻄﺎﻥ ﻧﻌﻤﺘﻬﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺑﺴﻴﺎﺭ ﻟﺬﻳﺬ ﻭ ﺷﻴﺮﻳﻦ ﺧﻮﺭﺩﻩ ﺑﻮﺩﻡ ﻟﻬﺬﺍ ﺳﺰﺍﻭﺍﺭ ﻧﺪﺍﻧﺴﺘﻢ ﮐﻪ‬

‫ﻳﮑﻤﺮﺗﺒﻪ ﺗﻠﺨﻰ ﺑﻴﻨﻢ ﻭ ﺍﻇﻬﺎﺭ ﻣﻼﻝ ﮐﻨﻢ ‪ .‬ﭘﺲ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﻏﺮﻕ ﻧﻌﻤﺎء ﺍﻟﻬﻰ ﺍﺳﺖ ﺍﮔﺮ ﻭﻗﺘﻰ‬

‫ﺍﻟﻬﻴﻪ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﮐﻨﺪ " ) ﺹ ‪ ٢٢٢‬ﺝ ‪١‬‬ ‫ﺟﺰﺋﻰ ﺯﺣﻤﺘﻰ ﺑﻴﻨﺪ ﻧﺒﺎﻳﺪ ّ‬ ‫ﻣﺘﺄﺛﺮ ﺷﻮﺩ ﻭ ﻣﻮﺍﻫﺐ ّ‬

‫ﺍﻻﺛﺎﺭ ‪ ( * ) -‬ﺍﻳﺎﺯ ‪ :‬ﺍﺑﻮ ﺍﻟﻨﺠﻢ ﺍﻭﻳﻤﺎﻕ ‪ ،‬ﻏﻼﻡ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﻏﺰﻧﻮﻯ ﺑﻮﺩ ﮐﻪ‬ ‫ﺑﺪﺍﺋﻊ ٓ‬

‫ﺑﻌﻠﺖ ﺻﺪﺍﻗﺖ ﻭ ﺍﻣﺎﻧﺖ ﺑﻤﻘﺎﻡ ﻭﺯﺍﺭﺕ ﺭﺳﻴﺪ ﻭ ﺑﺰﻣﺎﻥ ﺳﻠﻄﺎﻥ ﻣﺴﻌﻮﺩ ﻫﻢ ﺭﺳﻴﺪ ‪ -‬ﺭﻳﺎﺽ‬ ‫ّ‬

‫ﺍﻟﻠﻐﺎﺕ ( ‪٠‬‬ ‫ّ‬

‫ﺗﺒﺼﺮ ‪ .‬ﭼﻪ ﻫﻮﺍ‬ ‫‪"-٢‬‬ ‫ﺗﺬﮐﺮ ﺍﺳﺖ ﻭ ّ‬ ‫ﺍﻟﻬﻴﻪ ﭼﻘﺪﺭ ﺳﺒﺐ ّ‬ ‫ّ‬ ‫ﺗﺬﮐﺮ ﻭﺳﻴﻠﮥ ّ‬ ‫ﺗﻔﮑﺮ ﺩﺭ ﻧﻌﻤﺎء ّ‬

‫ﻭ ﻧﺴﻴﻢ ﻟﻄﻴﻔﻰ ﺍﺳﺖ ‪ ،‬ﭼﻪ ﻗﻮﺍ ﻭ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﻋﺠﻴﺒﻰ ‪ ،‬ﭼﻪ ﺧﻮﺑﺴﺖ ﺍﻧﺴﺎﻥ ﻗﺪﺭ ﺍﻳﻦ ﻧﻌﻤﺖ‬

‫ﻫﺎ‬

‫ﺭﺍ ﺑﺪﺍﻧﺪ ﻭ ﺑﺸﮑﺮﺍﻧﻪ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ‪ ،‬ﺑﺎﺩﺍء ﻭﻇﺎﺋﻒ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺗﺮﻭﻳﺞ ﺻﻠﺢ ﻭ ﺻﻼﺡ ﻭ‬ ‫ﺭﻓﺎﻫﻴﺖ ﻭ ﻧﺠﺎﺡ ﻋﻤﻮﻡ ﺑﻨﺪﮔﺎﻥ ﺍﻟﻬﻰ ﭘﺮﺩﺍﺯﺩ " ‪.‬‬ ‫ّ‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٣٠٧‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬ ‫ﻣﺤﺒﺖ ﺧﻮﺩ ﺍﻧﺘﺨﺎﺏ ﮐﺮﺩﻩ ﺑﺎﻳﺪ ﺧﻴﻠﻰ‬ ‫‪ " - ٣‬ﺷﻤﺎ ﺍﺯ ﻧﻔﻮﺳﻰ ﻫﺴﺘﻴﺪ ﮐﻪ ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﺑﺠﻬﺖ‬ ‫ّ‬ ‫ﻋﺰﺕ ﺍﺑﺪﻯ ﺑﺮ ﺳﺮ ﺷﻤﺎ ﮔﺬﺍﺭﺩ ‪ .‬ﺑﺎﻳﺪ‬ ‫ﻣﺴﺮﻭﺭ ﺑﺎﺷﻴﺪ ﮐﻪ ﺧﺪﺍ ﺷﻤﺎ ﺭﺍ ﻫﺪﺍﻳﺖ ﻧﻤﻮﺩ ﺗﺎﺝ ّ‬

‫ﺧﻴﻠﻰ ﺧﺪﺍ ﺭﺍ ﺷﮑﺮ ﮐﻨﻴﺪ ‪٠ "...‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٢٦٣‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬ ‫ﺹ ‪١٩٥‬‬

‫ﻣﺘﺬﮐﺮ ﺑﺎﺷﻴﺪ ﺑﻴﺪﺍﺭ ﺑﺎﺷﻴﺪ ﺑﺬﮐﺮ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻣﺸﻐﻮﻝ ﻭ ﻣﺴﺮﻭﺭ ﮔﺮﺩﻳﺪ ﮐﻪ ﺩﺭ‬ ‫‪ " - ٤‬ﺷﻤﺎ‬ ‫ّ‬

‫ﻇﻞ ﺍﻭ ﻫﺴﺘﻴﺪ ﻭ ﺍﺯ ﻣﻠﮑﻮﺕ ﻓﻴﺾ ﺍﻭ ﺑﻬﺮﻩ ﻭ ﻧﺼﻴﺐ ﺩﺍﺭﻳﺪ ‪ .‬ﺟﻤﻴﻊ ﭼﺸﻤﻬﺎ ﮐﻮﺭ ﺍﺳﺖ ﻭ ﮔﻮﺷﻬﺎ‬ ‫ّ‬

‫ﺍﻣﺎ ﺷﻤﺎ ﺍﻟﺤﻤﺪ ‪ ‬ﺩﺭ ﺗﺤﺖ ﻟﻮﺍء ﺍﻭ ﺩﺭﺁﻣﺪﻳﺪ ﻭ ﺛﺎﺑﺖ ﺑﺮ ﻣﻴﺜﺎﻕ ﻭ ﻋﻬﺪ ﺍﻭ ﻫﺴﺘﻴﺪ‬ ‫ﮐﺮ ّ‬

‫ﺣﻖ ﺷﻤﺎ‬ ‫‪ .‬ﺍﻳﻦ ﻣﻮﻫﺒﺖ ﺭﺍ ﺩﺭ ﻫﺮ ﺩﻗﻴﻘﻪ ﺍﻯ ﻫﺰﺍﺭﺍﻥ ﺷﮑﺮﺍﻧﻪ ﻻﺯﻡ ﮐﻪ ﭼﻨﻴﻦ ﺍﻟﻄﺎﻓﻰ ﺩﺭ ّ‬ ‫ﻣﺒﺬﻭﻝ ﺷﺪﻩ ‪ .‬ﺍﻳﻦ ﺍﻟﻄﺎﻑ ﺭﺍ ﻫﺮ ﻳﮏ ﻫﺰﺍﺭ ُﺷﮑﺮ ﻭﺍﺟﺐ " ‪.‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ١٦١‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬ ‫*‬

‫ﻣﻨﺎﺟﺎﺕ ﺷﮑﺮﺍﻧﻪ ﻣﺒﺎﺭﮎ ﺑﺮ ﺳﺮ ﻣﻴﺰ ﺷﺎﻡ ﺩﺭ ﻣﻨﺰﻝ ﺧﺎﻧﻢ ﻫﺮﺳﺖ ﺩﺭ ﺧﺎﺭﺝ ﭘﻠﺰﻧﺘﻮﻥ ﺩﺭ‬

‫ﮐﺎﻟﻴﻔﺮﻧﻴﺎ ﻟﻴﻠﮥ ﻣﺮﺍﺟﻌﺖ ﺑﻪ ﺳﺎﻥ ﻓﺮﺍﻧﺴﻴﺴﮑﻮ ‪ ١٥‬ﺍﮐﺘﺒﺮ‬ ‫‪١٩١٢‬‬

‫) ﻫﻮﺍ‪( ‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٣١١‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫" ﺧﺪﺍﻭﻧﺪﺍ ﭼﮕﻮﻧﻪ ﺗﺮﺍ ﺷﮑﺮ ﻧﻤﺎﺋﻴﻢ ﻧﻌﻤﺎء ﺗﻮ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺍﺳﺖ ﻭ ﺷﮑﺮﺍﻧﮥ ﻣﺎ ﻣﺤﺪﻭﺩ ﭼﮕﻮﻧﻪ‬

‫ﺗﻮﺟﻪ ﺑﻤﻠﮑﻮﺕ ﺗﻮ‬ ‫ﻣﺤﺪﻭﺩ ﺷﮑﺮ ﻏﻴﺮ ﻣﺤﺪﻭﺩ ﻧﻤﺎﻳﺪ ﻋﺎﺟﺰﻳﻢ ﺍﺯ ﺷﮑﺮ ﺍﻟﻄﺎﻑ ﺗﻮ ﻭ ﺑﮑﻤﺎﻝ ﻋﺠﺰ ّ‬

‫ﻣﻴﻨﻤﺎﺋﻴﻢ ﻭ ﻃﻠﺐ ﺍﺯﺩﻳﺎﺩ ﻧﻌﻤﺖ ﻭ ﻋﻄﺎﻯ ﺗﻮ ﻣﻴﮑﻨﻴﻢ ﺗﻮﺋﻰ ﺩﻫﻨﺪﻩ ﻭ ﺑﺨﺸﻨﺪﻩ ﻭ ﺗﻮﺍﻧﺎ " ‪٠‬‬ ‫*****‬

‫ﺹ ‪١٩٦‬‬

‫" ﺷﻬﺎﺩﺕ ﺑﺎﻧﻔﺎﻕ َﺩﻡ ﻭ ﺷﻬﺎﺩﺕ ﺑﺨﺪﻣﺖ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﺳﺘﺸﻬﺪ ِﻓﻲ َ ِ ْ ِ‬ ‫ﭐﺑﻦ ْ ُ ُ ْ ِ‬ ‫ﻋﻨﻲ َﻭ‬ ‫ﺳﺒﻴﻠﻲ َ ِ‬ ‫ﺭﺍﺿﻴﴼ َ ‪‬‬ ‫ﭐﻟﻮﺟﻮﺩ ْ َ ْ ِ ْ‬ ‫‪َ "- ١‬ﻳﺎ ْ َ‬

‫ﻗﺒﺎﺏ ْ َ َ َ ِ‬ ‫ﻟﺘﺴﺘﺮﻳﺢ َ ِ‬ ‫َ ِ‬ ‫ﺧﻠﻒ‬ ‫ﻣﻌﻰ ِﻓﻲ ِ َ ِ‬ ‫ﭐﻟﻌﻈﻤﺔ َ ْ َ‬ ‫ﻟﻘﻀﺎ‪‬ﻰ ِ َ ْ َ ِ ْ َ‬ ‫ﺷﺎﮐﺮﴽ ِ َ َ ‪‬‬

‫ﺳﺮﺍﺩﻕ ْ ِ ّ ِ‬ ‫َُ ِ ِ‬ ‫ﭐﻟﻌﺰﺓ " ‪٠‬‬

‫) ﻗﻄﻌﮥ ‪( ٤٥‬‬

‫ﭐﺑﻦ ْ ِ َ ِ‬ ‫ﺑﺮ ِﻓﻲ‬ ‫ﺍﻣﺮﮎ َﻭ َ َ‬ ‫ﻓﮑﺮ ِﻓﻲ َ ْ ِ َ‬ ‫‪َ " - ٢‬ﻳﺎ ْ ِ‬ ‫ﭐﻻﻧﺴﺎﻥ َ ‪ْ ‬‬ ‫ﺗﺪ ‪ْ ‬‬

‫ﺗﺴﺘﺸﻬﺪ ِﻓﻲ‬ ‫ﺗﻤﻮﺕ َ َ‬ ‫ﺍﺗﺤﺐ َ ْ‬ ‫ﺍﻭ َ ْ َ ْ ِ َ‬ ‫ِ ِْ َ‬ ‫ﻋﻠﻰ ْ ِ َ ِ‬ ‫ﭐﻟﻔﺮﺍﺵ َ ْ‬ ‫ﺍﻥ َ ُ ْ َ‬ ‫ﻓﻌﻠﮏ َ ُ ِ ‪‬‬

‫ﻣﻈﻬﺮ‬ ‫ﺳﺒﻴﻠﻲ َ َ‬ ‫ﻣﻄﻠﻊ َ ْ ِ‬ ‫ﺗﮑﻮﻥ َ ْ َ َ‬ ‫ﭐﻟﺘﺮﺍﺏ َﻭ َ ُ ْ َ‬ ‫ﻋﻠﻰ ‪ِ َ ‬‬ ‫َِْ‬ ‫ﺍﻣﺮﻱ َﻭ َ ْ َ َ‬

‫ﺍﻋﻠﻰ ْ ِ‬ ‫ﻋﺒﺪ " ‪٠‬‬ ‫ﻧﻮﺭﻱ ِﻓﻲ َ ْ َ‬ ‫ُِْ‬ ‫ﻓﺎﻧﺼﻒ َﻳﺎ َ ْ ُ‬ ‫ِ‬ ‫ﭐﻟﻔﺮﺩﻭﺱ َ ْ ِ ْ‬ ‫) ﻗﻄﻌﮥ ‪( ٤٦‬‬

‫ﭐﺑﻦ ْ ِ ْ َ ِ‬ ‫ﺩﻣﮏ‬ ‫ﻣﻦ َ ِ َ‬ ‫ﺗﺨﻀﺐ َ ْ ِ َ‬ ‫ﺷﻌﺮﮎ ِ ْ‬ ‫ﭐﻻﻧﺴﺎﻥ َﻭ َ َ‬ ‫‪َ " - ٣‬ﻳﺎ ْ َ‬ ‫ﺟﻤﺎ ِﻟﻲ َ َ ُ ُ‬

‫ﺍﮐﺒﺮ ِ ْ ِ‬ ‫ﭐﻟﺜﻘﻠﻴﻦ‬ ‫ﻋﻦ َ ْ ِ‬ ‫َ َ َ‬ ‫ﺿﻴﺎ‪ِ ْ َ َ ّ ‬‬ ‫ﺧﻠﻖ ْ ِ ْ َ ْ ِ‬ ‫ﻋﻨﺪﻱ َ ْ‬ ‫ﭐﻟﮑﻮﻧﻴﻦ َﻭ ِ َ‬ ‫ﻟﮑﺎﻥ َ ْ َ َ‬ ‫ﻓﭑﺟﻬﺪ ِ ْ ِ‬ ‫ﻋﺒﺪ " ﻗﻄﻌﮥ ‪( ٤٧‬‬ ‫َ ْ َ ْ‬ ‫ﻓﻴﻪ َﻳﺎ َ ْ ُ‬

‫ﺳﺒﻴﻞ َﺍ‪ِ ِ‬ﻓﻲ َ َ ِ‬ ‫ﻫﺬﻩ‬ ‫ﭐﺳﺘﺸﻬﺪﻭﺍ ِﻓﻲ َ ِ ْ ِ‬ ‫ﻭﭐﻟﺬﻳﻦ ْ ُ ْ ِ ُ ْ‬ ‫‪َ ِ "-٤‬‬

‫ﻳﺬﮐﺮﻭﺍ‬ ‫ﺍﻋﻠﻰ ْ َ ْ‬ ‫ﻣﻦ َ ْ َ‬ ‫ﮐﺎﻧﻮﺍ َ ْ‬ ‫ﺍﻻﻳﺎﻡ ُ ْ َ ‪َ ‬‬ ‫ﺍﻥ َ ُ ُ ْ‬ ‫ﭐﻟﺨﻠ ِﻖ َ ُ ْ‬ ‫ﺍﻭﻟ‪‬ﮏ ِ ْ‬ ‫َْ َّ ِ‬

‫ﺫﮐﺮ‬ ‫ﻋﻦ ِ ْ ِ‬ ‫ﺟﻬﺮﺓ ِ َ ْ ُ‬ ‫ﮐﺜﺮﺓ ْ َ ْ َ‬ ‫ﭐ‪ً َ ْ َ َ‬‬ ‫ﭐﻻﻋﺪﺍ‪ْ َ ‬‬ ‫ﺑﺤﻴﺚ َﻣﺎ َ ُ ْ‬ ‫ﻣﻨﻌﻬﻢ ْ َ ُ‬

‫ﺑﺎﺭ‪‬ﻬﻢ ِ َﺍﻟﻰ َ ِ‬ ‫ﻣﻦ‬ ‫ﭐﺳﺘﺸﻬﺪﻭﺍ َﻭ َ ُ ْ‬ ‫ﺍﻥ ُ ْ ِ ُ ْ‬ ‫ﭐ‪ْ ِ  ِ َ ِ‬‬ ‫ﮐﺎﻧﻮﺍ ِ َ‬

‫ﭐﻟﻔﺎ‪‬ﺰﻳﻦ " ) ﺹ ‪ ١٧‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬ ‫َْ ‪َ ِ ‬‬

‫ﮐﺎﻧﺖ‬ ‫ﭐﻟﺸﻬﺎﺩﺓ َ ِﻓﻲ َ ِ‬ ‫ﺍﺷﻬﺪ َﻳﺎ َ ْ ُ ِ‬ ‫ﻣﺤﺒﻮﺑﻲ َ ‪‬‬ ‫‪ُ َ ْ َ "-٥‬‬ ‫ﺳﺒ ِ ْ ِ َ‬ ‫ﻴﻞ◌ﮎ َ َ ْ‬ ‫ﺍﻥ ّ َ َ‬

‫ﻧﻘﻄﺔ َ َ ِ‬ ‫ﭐﻟﺒﻴﺎﻥ‬ ‫ﺍﻣﻨﺎ‪‬ﮏ َ ْ‬ ‫ﺑﺬﻟﮏ ُ ْ َ ُ‬ ‫َ​َ ُ‬ ‫ﻧﻄﻖ ِ َ ِ َ‬ ‫ﺍﻧﺒﻴﺎ‪‬ﮏ َﻭ ُ َ َ ‪َ ‬‬ ‫ﺍﻣﻞ َ ْ ِ َ ‪َ ‬‬ ‫ﻗﺪ َ َ َ‬ ‫‪ِ‬‬ ‫ﭐﻟﺤﻖ َﻳﺎ‬ ‫ﺳﺒﻴﻠﮏ َﻭ َ َ‬ ‫ﭐﺳﺘﺸﻬﺪ ِﻓﻲ َ ِ ْ ِ َ‬ ‫ﭐﻟﺬﻱ ْ ُ ْ ِ َ‬ ‫ﻗﻮﻟﻪ ْ َ ُ‬ ‫ﻗﺎﻝ َﻭ َ ْ ُ ُ‬

‫ﻓﺪﻳﺖ ِ ُ ِ‬ ‫ﭐﻟﺴﺐ ِﻓﻲ‬ ‫ﺑﻘﻴﺔ ﭐ‪ْ َ َ‬‬ ‫ﺑﮑﻠﻲ َ َ‬ ‫َِ ‪َ ‬‬ ‫ﻟﮏ َﻭ َ َ ْ ُ‬ ‫ﻗﺪ َ َ ُ‬ ‫ﺭﺿﻴﺖ ّ ّ‬ ‫ﻣﺤﺒﺘﮏ " ‪٠‬‬ ‫ﭐﻟﻘﺘﻞ ِﻓﻲ َ ّ ِ َ‬ ‫ﺗﻤﻨﻴﺖ ِﺍ ّﻻ ْ َ ْ َ‬ ‫َِ​ِ​ِ َ‬ ‫ﺳﺒﻴﻠﮏ َﻭ َﻣﺎ َ َ ّ ْ ُ‬

‫) ﺹ ‪ ١٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﺹ ‪١٩٧‬‬

‫ﻟﻌﻤﺮﭐ‪ ِ‬ﺩﻧﻴﺎ ﺭﺍ ﺷﺄﻧﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ‪ .‬ﺑﮕﻮ ﺷﻬﺎﺩﺕ ﺭﺍ ﻣﻘﺎﻣﻰ ﺍﺳﺖ‬ ‫‪ُ ْ َ َ "-٦‬‬

‫ﺑﺰﺭﮒ ﻭ ﺷﺄﻧﻰ ﺍﺳﺖ ﺭﻓﻴﻊ ‪ .‬ﻧﺼﻴﺐ ﻫﺮ ﮐﺲ ﻧﺸﻮﺩ ﺍﺯ ﺍﮐﺴﻴﺮ ﺍﻋﻈﻢ ﻧﺎﻳﺎﺏ ﺗﺮ ﻭ ﺑﻤﺜﺎﺑﮥ‬

‫ﻟﻮ‬ ‫ﻟﺴﺮﻋﻮﺍ َﻭ َ ْ‬ ‫ﻓﻮﺍ َ َ َ ُ ْ‬ ‫ﻋﺮ ُ ْ‬ ‫َﻋﻨﻘﺎ ﺍﺳﻢ ﻣﺬﮐﻮﺭ ﻭ ﺭﺳﻢ ﻣﺴﺘﻮﺭ ﺑﻞ ﻣﻔﻘﻮﺩ ‪ْ َ .‬‬ ‫ﻟﻮ َ َ‬ ‫ﭐﻻﺑﺼﺎﺭ‬ ‫ﺳﺘﺮﻧﺎ َ َ‬ ‫ﻋﻦ ْ َ ْ َ ِ‬ ‫ﭐﻟﻤﻘﺎﻡ َ ِ‬ ‫ﻻﻧﻔﻘﻮﺍ ‪ّ .‬‬ ‫ﺷﺎﻫﺪﻭﺍ َ َ َ ُ ْ‬ ‫َ َ ُ ْ‬ ‫ﻫﺬﺍ ْ َ َ َ‬ ‫ﺍﻧﺎ َ َ ْ َ‬

‫ﻣﻦ َ َ ِ‬ ‫ﺍﻧﻪ َ ْ ِ‬ ‫ِ ِ ْ ِ‬ ‫ﺍﻟﻰ َﻣﺎ‬ ‫ﻣﻦ َ َ‬ ‫ﻋﻠﻰ َ ْ ِ‬ ‫ﻳﻬﺪﻱ َ ْ‬ ‫ﻟﺤﻔﻆ َ ْ‬ ‫ﭐﻻﺭﺽ ِ ‪ُ ‬‬ ‫ُ‬ ‫ﻳﺸﺎء َ ٰ‬ ‫ﭐﻟﻘﺪﻳﺮ "‬ ‫ﭐﻟﻤﻘﺘﺪﺭ ْ َ ِ ْ ُ‬ ‫ﻫﻮ ْ ُ َ ِ ُ‬ ‫ﺍﻟﻪ ُ َ‬ ‫ﺍﺭﺍﺩ َﻻ ِ ٰ َ‬ ‫َ​َ َ‬ ‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ٧٠‬ﺝ ‪ ٦‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺳﺮﻯ ﺍﺯ ﺍﺳﺮﺍﺭ ﺑﻼﻳﺎﻯ ﻓﻰ ﺳﺒﻴﻠﻪ ﺫﮐﺮ ﺷﻮﺩ ﺟﻤﻴﻊ ﺭﺍﻳﮕﺎﻥ ﻗﺼﺪ ﻣﻴﺪﺍﻥ ﻧﻤﺎﻳﻨﺪ‬ ‫‪ " - ٧‬ﺍﮔﺮ ّ‬

‫ﺍﻋﻠﻰ (‬ ‫ﻭ ﺷﻬﺎﺩﺕ ﻃﻠﺒﻨﺪ " ) ﺹ ‪ ٣١‬ﺝ ‪ ٧‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫‪ " - ٨‬ﺑﺎﻳﺪ ﺷﻬﺎﺩﺕ ﺭﺍ ﺩﺭ ﺳﺒﻴﻞ ﺩﻭﺳﺖ ﻓﻮﺯ ﻋﻈﻴﻢ ﺷﻤﺮﻧﺪ ﺍﮔﺮ ﻭﺍﻗﻊ ﺷﻮﺩ ﻧﻪ ﺁﻧﮑﻪ ﺧﻮﺩ ﺭﺍ‬

‫ﮐﻞ ﺑﻪ ﺣﮑﻤﺖ ﻣﺄﻣﻮﺭﻧﺪ " ‪٠‬‬ ‫ﺩﺭ ﻣﻬﺎﻟﮏ ﺍﻧﺪﺍﺯﻧﺪ ﭼﻪ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ّ‬

‫) ﺹ ‪ ١١٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻣﺆﻳﺪ ﻓﺮﻣﺎﻳﺪ ﺑﺮ ﺩﻭ ﺍﻣﺮ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺍﺯ ﺍﻭ ﻣﻴﻄﻠﺒﻢ ﻋﺒﺎﺩ ﺧﻮﺩ ﺭﺍ ّ‬ ‫ﺳﺒﺤﺎﻧﻪ ُ ْ َ َ ُ‬ ‫‪َُ َ ُ "-٩‬‬

‫ﻣﻘﺪﺱ ﻭ ﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺁﻥ ﻋﺒﺮﺍﺗﻰ ﮐﻪ ﺍﺯ ﺧﺸﻴﺔ ﺍ‪ ‬ﻧﺎﺯﻝ ﺷﻮﺩ‬ ‫ﺑﺰﺭﮒ ﺑﻌﺪ ﺍﺯ ﻋﺮﻓﺎﻥ ﺫﺍﺕ ّ‬

‫ﻗﻄﺮﺍﺕ ﺩﻣﻰ ﮐﻪ ﺩﺭ ﺳﺒﻴﻠﺶ ﺑﺮ ﺧﺎﮎ ﺭﻳﺰﺩ ‪ .‬ﺍﻳﻦ ﺩﻭ ﺍﻣﺮ ﻻﺯﺍﻝ ﻟﺪﻯ ﺍﻟﻌﺮﺵ ﻣﻘﺒﻮﻝ ﺑﻮﺩﻩ ﻭ‬

‫ﻫﺴﺖ ﻭ ﭼﻮﻥ ﺛﺎﻧﻰ ﻧﻬﻰ ﺷﺪ ﺛﺎﻟﺜﻰ ﺑﺮ ﻣﻘﺎﻣﺶ ﻧﺸﺴﺖ ﻭ ﺁﻥ ﺍﻧﻔﺎﻕ ُﻋﻤﺮ ﺍﺳﺖ ﺩﺭ ﺳﺒﻴﻞ‬ ‫ﺷﻨﺎﺳﺎﺋﻰ‬

‫ﺍﻭ ﺑﺸﻨﺎﺳﺪ ﻭ ﺑﺸﻨﺎﺳﺎﻧﺪ " ‪٠‬‬

‫) ﺹ ‪١٢٣‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫ﺹ ‪١٩٨‬‬

‫‪ " - ١٠‬ﺍﻳﻦ ﺷﻬﺎﺩﺕ ﻣﺤﺪﻭﺩ ﺑﻪ ﺫﺑﺢ ﻭ ﺍﻧﻔﺎﻕ َﺩﻡ ﻧﺒﻮﺩﻩ ﭼﻪ ﮐﻪ ﻣﻴﺸﻮﺩ ﺍﻧﺴﺎﻥ ﺑﺎ ﻧﻌﻤﺖ‬

‫ﺣﻴﺎﺕ ﺍﺯ ﺷﻬﺪﺍء ﺩﺭ ﮐﺘﺎﺏ ﻣﺎﻟﮏ ﺍﺳﻤﺎء ﺛﺒﺖ ﺷﻮﺩ "‬

‫) ﺹ ‪ ٢١٣‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫‪ " - ١١‬ﻫﺮ ﻧﻔﺴﻰ ﺍﺯ ﻣﺎ ﻋﻨﺪﻩ ﺑﮕﺬﺭﺩ ﻭ ﺑﻤﺎ ﻋﻨﺪﺍ‪ ‬ﻧﺎﻇﺮ ﺑﺎﺷﺪ ﻳﻌﻨﻰ ﻣﻠﻌﺐ ﻇﻨﻮﻥ ﻭ‬

‫ﻳﺤﮑﻢ َﻣﺎ‬ ‫ﺍﻭﻫﺎﻡ ﺧﻮﺩ ﻭﺍﻗﻊ ﻧﺸﻮﺩ ﻭ ﺑﺎﺭﺍﺩﮤ ﺣﻀﺮﺕ َ ْ َ ُ‬ ‫ﻳﺸﺎء ﻭ َ ْ ُ ُ‬ ‫ﻳﻔﻌﻞ َﻣﺎ َ َ ُ‬ ‫ﻭﻟﻮ َ ْ ِ‬ ‫ﻳﺎﮐﻞ " ‪٠‬‬ ‫ُ ُْ‬ ‫ﻳﻤﺸﻲ ﻭ ‪َ ُ ‬‬ ‫ﺷﻬﺪﺍ ﻣﺤﺴﻮﺏ َ َ ْ‬ ‫ﻳﺮﻳﺪ ﻣﺘﻤﺴﮏ ﺍﻭ ﺍﺯ ُ َ‬ ‫) ﺹ ‪ ٤٠‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫‪ " - ١٢‬ﺁﻳﺎ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﺁﻧﮑﻪ ﺣﺒﻴﺐ ﺍﺯ ﻟﻘﺎﻯ ﻣﺤﺒﻮﺏ ﺍﺣﺘﺮﺍﺯ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺍﻳﺜﺎﮊ ﺟﺎﻥ ﺩﺭ‬

‫ﺳﺒﻴﻞ ﺟﺎﻧﺎﻥ ﻣﺤﺰﻭﻥ ﮔﺮﺩﺩ ؟ َﻻ َﻭ َ ْ ِ‬ ‫ﭐﻟﻨﺎﺱ‬ ‫ﻧﻔﺴﻰ ْ َ ‪‬‬ ‫ﭐﻟﺤﻖ َ َ ِ ‪‬‬ ‫ﻭﻟﮑﻦ ّ َ‬

‫ﻳﻌﺮﻓﻮﻥ " ‪٠‬‬ ‫ﺍﮐﺜﺮﻫﻢ َﻻ َ ْ ِ ُ ْ َ‬ ‫َُْ ُ‬

‫) ﺹ ‪ ٦١٨‬ﺝ ‪ ١‬ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺳﺮﻭﺭ ﻋﺎﺷﻘﺎﻧﻨﺪ ﻭ ﺳﺎﻻﺭ‬ ‫‪ّ "-١‬‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﺑﻤﻮﻫﺒﺖ ﺷﻬﺎﺩﺕ ﺑﺸﺎﺭﺕ ﺩﻫﻴﺪ ﮐﻪ ﺷﻬﻴﺪﺍﻥ َ‬

‫ﻟﻴﺖ‬ ‫ﺍﺑﻬﻰ ﺑﺮ ﺳﺮﻳﺮ ﺳﻠﻄﻨﺖ‬ ‫ﻣﺸﺘﺎﻗﺎﻥ ‪ .‬ﻫﺮ ﻳﮏ ﺩﺭ ﻣﻠﮑﻮﺕ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ ﺟﺎﻟﺲ ﻭ ﺑﻪ َﻳﺎ َ ْ َ‬ ‫ٰ‬ ‫َِْ‬ ‫ﻳﻌﻠﻤﻮﻥ ﻧﺎﻃﻖ ﺍﮔﺮ ﺧﻠﻖ ﺑﺪﺍﻧﻨﺪ ﮐﻪ ﭼﻪ ﻣﻘﺎﻣﻰ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﺟﺎﻧﻬﺎﻯ ﭘﺎﮎ‬ ‫ﻗﻮﻣﻲ َ ْ َ ُ‬

‫ﺍﻟﺒﺘﻪ ﺩﻣﻰ ﻧﻴﺎﺳﺎﻳﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺂﻻﻳﺶ ﺩﻧﻴﺎﻯ ﻓﺎﻧﻰ ﻧﻴﺎﻻﻳﻨﺪ ﻭ ﻣﻮﻯ ﻣﺸﮑﺒﻮﻯ‬ ‫ﻣﻘﺮﺭ ّ‬ ‫ّ‬

‫ﺧﻮﻳﺶ ﺭﺍ ﺑﺨﻮﻥ ﭘﺎﮎ ﺑﻴﺎﻻﻳﻨﺪ ﻭﻟﻰ ﭼﻪ ﻓﺎﻳﺪﻩ ﮐﻪ ﺁﻥ ﻣﮋﺩﻩ ﺩﺭ ﺩﻟﻬﺎ ﺟﻠﻮﻩ ﻧﻨﻤﻮﺩﻩ ﻭ‬

‫ﻭﭐﻟﺜﻨﺎء ﻉ ﻉ " ‪.‬‬ ‫ﻋﻠﻴﮏ ّ َ ِ ‪ُ ‬‬ ‫َ​َْ َ‬ ‫ﭐﻟﺘﺤﻴﺔ َ ّ َ ُ‬ ‫) ﺹ ‪ ٢٢‬ﮐﺘﺎﺏ ﻧﺎﺭ ﻭ ﻧﻮﺭ (‬ ‫ﺹ ‪١٩٩‬‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﺟﻨﺎﺏ ﺣﺎﺟﻰ ﺍﺑﻮ ﻃﺎﻟﺐ ﻫﻤﺪﺍﻧﻰ ) ﻋﺸﻖ ﺁﺑﺎﺩﻯ ( ﮐﻪ ﺁﺭﺯﻭﻯ ﺷﻬﺎﺩﺕ ﻣﻴﻨﻤﻮﺩ‬

‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻫﻮﺍﻻﺑﻬﻰ ﺍﻯ ﻣﺴﺘﻀﺌﻰ ﺍﺯ ﺍﻧﻮﺍﺭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺍﺯ ﻗﺮﺍﺭ ﻣﺴﻤﻮﻉ ﺑﻞ ﺍﺯ ﺁﺛﺎﺭ‬ ‫‪" -٢‬‬ ‫ٰ‬

‫ﻣﺜﺒﻮﺕ ﺑﻞ ﺍﺳﺘﻐﻔﺮﺍ‪ ‬ﻣﺸﻬﻮﺩ ﻭ ﻣﺸﻬﻮﺭ ﮐﻪ ﺁﻥ ﺑﻨﺪﮤ ﺣﻤﺎﻝ ﻣﻘﺼﻮﺩ ﺭﺍ ﭘﻴﺮﺍﻫﻦ ﺗﻨﮓ ﺍﺳﺖ ﻭ‬

‫ﺑﻘﺎ ﺩﺭ ﺑﺪﻥ ﻭ ﺗﻦ ﻋﺎﺭ ﻭ ﻧﻨﮓ ﺷﺐ ﻭ ﺭﻭﺯ ﺁﺭﺯﻭﻯ ﺟﺎﻧﻔﺸﺎﻧﻰ ﺩﺍﺭﻧﺪ ﻭ ﻫﻮﺍﻯ ﺁﺗﺶ ﻓﺸﺎﻧﻰ ﻭ‬

‫ﻟﺌﺎﻟﻰ ﺍﻓﺸﺎﻧﻰ ‪ .‬ﻣﻘﺎﻡ ﻓﺪﺍ ﺑﺴﻴﺎﺭ ﻣﻘﺒﻮﻝ ﻭ ﻣﻄﻠﻮﺏ ﻭﻟﻰ ﺍﻟﻴﻮﻡ ﺑﺎﻳﺪ ﭼﻨﺎﻥ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﻫﺮ‬

‫ﺍﻣﺎ ﺷﻬﺎﺩﺕ ‪ ،‬ﻳﮑﺪﻓﻌﻪ ﺟﺎﻥ‬ ‫ﺳﺎﻋﺘﻰ ﺷﻬﻴﺪ ﮔﺸﺖ ﻭ ﺩﺭ ﻫﺮ ﺩﻗﻴﻘﻪ ﺍﻯ ﻫﺰﺍﺭ ﺟﺎﻥ ﻓﺪﺍ ﻧﻤﻮﺩ ‪ّ .‬‬

‫ﺑﺎﺧﺘﻦ ﻭ ﺗﺎ ﻓﻀﺎﻯ ﺍﻭﺝ ﺍﻋﻈﻢ ﺗﺎﺧﺘﻦ ﺍﺳﺖ ﻭﻟﻰ ﺧﻮﺷﺘﺮ ﺁﻧﮑﻪ ﺩﺭ ﺍﻳﻦ ﺑﺴﺎﻁ ﺑﮑﻤﺎﻝ ﻓﺮﺡ ﻭ‬

‫ﺍﺣﺪﻳﺖ ﻗﻴﺎﻡ ﮐﺮﺩ ﻭ ﺑﻤﻴﺪﺍﻥ‬ ‫ﺍﻧﺒﺴﺎﻁ ﻫﺮ ﺁﻥ ﺻﺪ ﻫﺰﺍﺭ ﺟﺎﻥ ﻓﺪﺍ ﻧﻤﻮﺩ ﻭ ﺑﺨﺪﻣﺖ ﺍﻣﺮ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﻣﺘﺸﺘﺖ ﮐﺮﺩ ﻭ‬ ‫ﺍﺣﺪﻳﺖ‬ ‫ﺑﺴﺎﻟﺖ ﻭ ﻫﺪﺍﻳﺖ ﺑﺘﺎﺧﺖ ﻭ ﺟﻨﻮﺩ ﺿﻼﻟﺖ ﻭ ﻇﻠﻤﺖ ﺭﺍ ﺑﺎﻧﻮﺍﺭ ﻣﺸﺮﻕ‬ ‫ّ‬ ‫ّ‬

‫ﺻﻔﻮﻑ ﺳﭙﺎﻩ ﻏﻔﻠﺖ ﺭﺍ ﺩﺭ ﻫﻢ ﺷﮑﺴﺖ ﻭ ﺻﻒ ﺟﻨﮓ ﺭﻭﺣﺎﻧﻰ ﺑﻴﺎﺭﺍﺳﺖ ﻭ ﺳﭙﺎﻩ ﻣﻌﺎﻧﻰ‬

‫ﺗﺮﺗﻴﺐ ﺩﺍﺩ ﻭ‬

‫ﻋﻠﻢ ﺩﺍﻧﺎﺋﻰ ﺑﺮﺍﻓﺮﺍﺧﺖ ﻭ ﻫﺠﻮﻡ ﺷﺪﻳﺪ ﺑﺮ ﻟﺸﮑﺮ ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﻰ ﻧﻤﻮﺩ ﻭ ﭼﻮﻥ ﺍﺯ ﺍﻳﻦ ﺭﺯﻡ‬ ‫َ​َ‬ ‫ﻋﻠﻢ ﺣﺮﮐﺖ‬ ‫ﺣﺸﻢ ﻭ ﭼﺘﺮ ﻭ َ َ‬ ‫ّ‬ ‫ﻣﻈﻔﺮ ﻋﻮﺩﺕ ﮔﺮﺩﻳﺪ ﻋﺰﻡ ﺑﺰﻡ ﻣﻠﮑﻮﺕ ﺍﺑﻬﻰ ﮐﺮﺩ ﺑﺎ ﮐﻮﺱ ﻭ َ َ‬

‫ﺍﺑﻬﻰ ﺑﺎ ﮐﻮﺱ ﻭ ﺁﻳﺎﺕ ﻇﻔﺮ ﻭ ﻓﺘﺢ ﻭ ﺭﺍﻳﺎﺕ ﻧﺼﺮﺕ‬ ‫ﻧﻤﻮﺩ ﻭ ﺑﺎ ﮐﻤﺎﻝ ﺑﺸﺎﺭﺕ ﻋﻨﺎﻳﺎﺕ ﺑﻤﻠﮑﻮﺕ‬ ‫ٰ‬

‫ﻋﺒﺎﺱ " ‪.‬‬ ‫ﻭ ﻏﻠﺒﻪ ﺷﺘﺎﻓﺖ ‪ .‬ﺍﻳﻦ ﺧﻮﺷﺘﺮ ﻭ ﺩﻟﮑﺶ ﺗﺮ ﺍﺳﺖ ‪ .‬ﻋﺒﺪﺍﻟﺒﻬﺎء ّ‬ ‫ﺍﻭﻝ (‬ ‫) ﺹ ‪ ٧٧‬ﺝ ‪ ٩‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ّ‬ ‫*****‬

‫ﺹ ‪٢٠٠‬‬

‫" ﺻﺒﺮ ﺩﺭ ﺑﻼﻭ ﺭﺿﺎ ﺑﻘﻀﺎ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻻﻧﺴﺎﻥ ِ ُ ‪‬‬ ‫ﭐﺑﻦ ْ ِ َ ِ‬ ‫ﭐﻟﺤﺐ‬ ‫ﻋﻼﻣﺔ ﻭ َ َ َ ُ‬ ‫ﻋﻼﻣﺔ ْ ُ ‪‬‬ ‫‪َ " - ١‬ﻳﺎ ْ ِ‬ ‫ﻟﮑﻞ َﺷﻲ‪َ َ َ ‬‬

‫ﺑﻼﺋﻲ "‬ ‫ﭐﻻﺻﻄﺒﺎﺭ ِﻓﻲ َ َ‬ ‫ﻀﺎ‪‬ﻲ َﻭ ْ ِ ْ ِ َ ُ‬ ‫ّ ُْ‬ ‫ﭐﻟﺼﺒﺮ ِﻓﻲ َﻗ َ ‪‬‬ ‫) ﻗﻄﻌﮥ ‪( ٤٨‬‬

‫ﺳﺒﻴﻠﻲ َ ِ‬ ‫ﭐﻟﺒﺄﺳﺎء ِﻓﻲ َ ِ ْ ِ‬ ‫ﺍﺻﻄﺒﺮ َﻭ َﻻ‬ ‫‪َ " - ٢‬ﻭ ِ ْ‬ ‫ﺍﻥ َ ‪َ ْ ‬‬ ‫ﺍﻥ َ ْ َ ِ ْ‬ ‫ﻣﺴﺘﮏ ْ َ َ ٌ‬

‫ﺑﭑﻟﺤﻖ َﻭ َ ْ َ َ َ ِ‬ ‫ﻣﻘﺎﻡ‬ ‫ﻳﮑﻔﻴﮏ ِ ْ َ ِ‬ ‫َ َْ ْ‬ ‫ﺍﻧﻪ َ ْ ِ ْ َ‬ ‫ﺗﺠﺰﻉ َﻭ ِ ‪ُ ‬‬ ‫ﺍﻟﻰ َ َ ٍ‬ ‫ﻳﺮﻓﻌﮏ َ ٰ‬ ‫ﺮﻳﺪﴽ‬ ‫ﻣﺤﻤﻮﺩﴽ َﻭ ِ ْ‬ ‫ﮐﺎﻥ ِ ْ َ ‪‬‬ ‫َْ‬ ‫ﻭﺟﺪﺕ َ ْ َ َ‬ ‫ﻗﺪ َ َ‬ ‫ﻧﻔﺴﮏ َﻓ ْ‬ ‫ﺑﺎﻟﺤﻖ َ ْ ُ ْ‬ ‫ﺍﻥ َ َ ْ َ‬

‫ﻣﻐﮏ ِﻓﻲ ُ ‪‬‬ ‫ﮐﻞ‬ ‫ﺛﻢ ِﺁﻧﺲ ِ َ ْ‬ ‫ﺍﻧﺎ ُ ْ ُ‬ ‫ٰﻻ َ ْ ُ ُ‬ ‫ﻧﮑﻮﻥ َ َ َ‬ ‫ﺑﻨﻔﺴﻰ َﻭ ِ ّ‬ ‫ﺗﺤﺰﻥ ُ ‪‬‬

‫ْ َ ْ َ ِ‬ ‫ﭐﻻﺣﻴﺎﻥ " ‪٠‬‬

‫ﺍﻋﻠﻰ(‬ ‫ﺍﻟﺮﻭﺡ ‪ -‬ﺹ ‪ ١٣٦ - ٧‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫) ﻟﻮﺡ ّ‬ ‫ٰ‬

‫ﭐﻟﺒﺄﺳﺎء َﻭ‬ ‫ﭐﻟﺬﻳﻦ َ ْ ِ ُ ْ َ‬ ‫ﻳﺼﺒﺮﻭﻥ ِﻓﻰ ْ َ َ‬ ‫ﻟﻠﺼﺎﺑﺮﻳﻦ ‪َ ْ ِ ‬‬ ‫ﻓﻄﻮﺑﻰ ِ ْ ّ ِ ْ َ‬ ‫‪ٰ َ ْ ُ َ "-٣‬‬

‫ﻣﻨﺎﻫﺞ‬ ‫ﻳﺠﺰﻋﻮﺍ ِ ْ‬ ‫ﻟﻦ َ ْ َ ُ ْ‬ ‫ﭐﻟﻀﺮﺍ‪َ ‬ﻭ َ ْ‬ ‫‪ ‬‬ ‫ﻣﻦ َﺷﻲ‪َ ‬ﻭ َ ُ ْ‬ ‫ﻋﻠﻰ َ َ ِ ِ‬ ‫ﮐﺎﻧﻮﺍ َ َ ٰ‬ ‫ﭐﻟﺴﺎﻟﮑﻴﻦ " ‪.‬‬ ‫ّ ِْ‬ ‫ﻟﻤﻦ ّ ِ ِ ْ َ‬ ‫ﭐﻟﺼﺒﺮ َ ِ َ‬

‫) ﺳﻮﺭﮤ ﻣﻠﻮﮎ ﺹ ‪ ٢٨‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ ﻭ ﺭﺅﺳﺎﻯ ﺍﺭﺽ (‬ ‫ﺳﺒﻴﻞ ﭐ‪ِ‬‬ ‫‪ ِ "-٤‬‬ ‫ﺣﻤﻠﻮﺍ ّ َ ‪َ ‬‬ ‫ﭐﻟﺸﺪﺍ‪‬ﺪ ِﻓﻲ َ ِ ْ ِ‬ ‫ﭐﻟﺬﻳﻦ َ َ ُ ْ‬ ‫ﺍﻥ ّ ِ ْ َ‬

‫ﺻﺒﺮ‬ ‫َُْ‪َ ‬‬ ‫ﻣﻘﺎﻡ َ َ ْ ٌ‬ ‫ﻟﻬﻢ َ َ ٌ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﻗﺪﺭ َ ُ ْ‬ ‫ﻟﻤﻦ َ َ َ‬ ‫ﺍﻭﻟ‪‬ﮏ ُ ‪َ ‬‬ ‫ﮐﺮﻳﻢ ‪ٰ َ ْ ُ .‬‬ ‫ﭐﺑﺘﻐﺎ‪ِ َ َ َ ‬‬ ‫ﻳﺬﮐﺮﻩ‬ ‫ﻧﺬﮐﺮﻩ ِ َ ‪‬‬ ‫ِْ َ‬ ‫ﻣﺮﺿﺎﺕ ﭐ‪ّ ِ . ِ‬‬ ‫ﺑﺎﻟﺤﻖ َﻭ َ ْ ُ ُ ُ‬ ‫ﺍﻧﺎ َ ْ ُ ُ ُ‬ ‫ﭐﻟﺨﺒﻴﺮ " ‪.‬‬ ‫ﭐﻟﻌﻠﻴﻢ ْ َ ِ ْ ُ‬ ‫ﻟﻬﻮ ْ َ ِ ْ ُ‬ ‫ﭐﻻﻋﻠﻰ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫َْ َُ‬ ‫ﭐﻟﻤﻼء ْ َ ْ َ ٰ‬ ‫) ﺹ ‪ ١٠٥‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫ﺑﺮﺿﺎ‪ِ  َ ‬‬ ‫ﻟﻤﻦ ِ‬ ‫ﺭﺑﻪ " ‪٠‬‬ ‫‪ٌ ْ َِ "-٥‬‬ ‫ﻧﻌﻴﻢ ِ ْ‬ ‫ﺭﺿﻲ ِ ِ َ‬ ‫َ َ َ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺳﻮﺭﺓ ﺍﻻﺻﺤﺎﺏ ‪ -‬ﺹ ‪ ١١‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬ ‫ﺹ ‪٢٠١‬‬

‫ﻭﺻﻴﺖ ﻣﻴﻨﻤﺎﻳﺪ ﺑﻪ ﺑﺮﺩﺑﺎﺭﻯ ﻭ ﻧﻴﮑﻮﮐﺎﺭﻯ ‪ .‬ﺍﻳﻦ ﺩﻭ‪،‬‬ ‫ﻋﺎﻟﻢ ﺭﺍ‬ ‫‪ " - ٦‬ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﺍﻫﻞ َ‬ ‫ّ‬

‫ﻟﻤﻦ‬ ‫ﻣﻌﻠﻤﻨﺪ ﺍﺯ ﺑﺮﺍﻯ ﺩﺍﻧﺎﺋﻰ ﺍﻣﻢ ‪.‬‬ ‫ﻋﺎﻟﻢ ﻭ ﺩﻭ ّ‬ ‫ﺩﻭ ِﺳﺮﺍﺟﻨﺪ ﺍﺯ ﺑﺮﺍﻯ ﻇﻠﻤﺖ َ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ٰ‬ ‫ﻟﻠﻐﺎﻓﻠﻴﻦ "‬ ‫ﻓﺎﺯ َﻭ َ ْ‬ ‫ﻭﻳﻞ ِ ْ َ ِ ِ ْ َ‬ ‫َ َ‬

‫ﺍﺑﻬﻰ (‬ ‫) ﺩﺭ ﻃﺮﺍﺯ ﺩﻭﻡ ﺍﺯ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻃﺮﺍﺯﺍﺕ ﺹ ‪ ١٨‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬ ‫ﺗﻤﺴﮏ ﻧﻤﺎ ‪ .‬ﺍﺯ ﺑﺮﺍﻯ ﺻﺒﺮ ﺍﺟﺮﻳﺴﺖ ﺟﺰﻳﻞ‬ ‫‪ " - ٧‬ﻣﺤﺰﻭﻥ ﻣﺒﺎﺵ ﺍﺯ ﺁﻧﭽﻪ ﻭﺍﺭﺩ ﺷﺪﻩ ﺑﺼﺒﺮ‬ ‫ّ‬

‫ﺍﻋﻠﻰ (‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ " ‪ ) ٠‬ﺹ ‪ ٢١٣‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ِ َْ‬ ‫ﻋﻨﺪﺍ‪ َ ِ‬‬ ‫ﺭﺏ ْ َ َ ِ ْ َ‬ ‫ٰ‬

‫ﺍﻭﻝ ﻭﺍﺩﻯ ﻃﻠﺐ ﺍﺳﺖ ﻣﺮﮐﺐ ﺍﻳﻦ ﻭﺍﺩﻯ ﺻﺒﺮ ﺍﺳﺖ ﻭ ﻣﺴﺎﻓﺮ ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ ﺑﻰ ﺻﺒﺮ‬ ‫‪ّ "-٨‬‬

‫ﺑﺠﺎﺋﻰ‬

‫ﻧﺮﺳﺪ ﻭ ﺑﻤﻘﺼﻮﺩ ﻭﺍﺻﻞ ﻧﺸﻮﺩ ‪"...‬‬

‫ﺍﻋﻠﻰ (‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻫﻔﺖ ﻭﺍﺩﻯ ‪ -‬ﺹ ‪ ٩٦‬ﺝ ‪ ٣‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﻟﻌﻤﺮﺍ‪ ِ‬ﺍﻳﻦ ﺣﺰﺏ ﺍﺯ ﺻﺒﺮ ﻭ ﺳﮑﻮﻥ ﻭ ﺗﺴﻠﻴﻢ ﻭ ﺭﺿﺎ ﻣﻈﺎﻫﺮ ﻋﺪﻝ ﺷﺪﻩ ﺍﻧﺪ ﻭ‬ ‫‪ْ ْ َ َ "-٩‬‬

‫ﻧﮑﺸﺘﻪ ﺍﻧﺪ ﻣﻊ ﺁﻧﮑﻪ ﺑﺮ‬ ‫ﺩﺭ ﺍﺻﻄﺒﺎﺭ ﺑﻤﻘﺎﻣﻰ ﺭﺳﻴﺪﻩ ﺍﻧﺪ ﮐﻪ ُﮐﺸﺘﻪ ﺷﺪﻩ ﺍﻧﺪ ﻭ ُ‬

‫ﻋﺎﻟﻢ ِﺷﺒﻪ ﺁﻥ ﺭﺍ ﺫﮐﺮ ﻧﻨﻤﻮﺩﻩ ﻭ ﭼﺸﻢ ُﺍﻣﻢ‬ ‫ﻣﻈﻠﻮﻣﻬﺎﻯ ﺍﺭﺽ ﻭﺍﺭﺩ ﺷﺪ ﺁﻧﭽﻪ ﮐﻪ ﺗﺎﺭﻳﺦ َ‬

‫ﻣﺜﻠﺶ ﺭﺍ ﻧﺪﻳﺪﻩ " ‪.‬‬

‫ﻣﺤﻤﺪ ﺗﻘﻰ ﻧﺠﻔﻰ ﺹ ‪٥٥‬ﻁ ‪١١٩‬ﺑﺪﻳﻊ (‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﻪ ﺷﻴﺦ‬ ‫ّ‬

‫ﻟﻌﻤﺮﻱ ﻳﮏ ﮐﻠﻤﮥ ﺭﺿﺎ ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﻣﻘﺒﻠﻰ ﺑﻬﺘﺮ ﺍﺳﺖ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﺍﺭﺽ ﻣﺸﻬﻮﺩ‬ ‫‪ِ ْ َ َ " -١٠‬‬ ‫ﻭ ﻣﺴﺘﻮﺭ ﺍﺳﺖ " ‪٠‬‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ٨٩‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫‪ " - ١١‬ﻗﻀﺎﻯ ﺍﻟﻬﻰ ﺍﮔﺮ ﭼﻪ ﻣﺒﺮﻡ ﺍﺳﺖ ﻭ ﺩﺭ ﻇﺎﻫﺮ ﺑﻐﻴﺮ ﺭﺿﺎﻯ ﻋﺒﺎﺩ ‪ ،‬ﻭﻟﮑﻦ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ‬

‫ﻋﻨﺪ ﺻﺎﺣﺒﺎﻥ ﺑﺼﺮ ﺍﺯ ﺟﺎﻥ ﻣﺤﺒﻮﺏ ﺗﺮ ‪ .‬ﻣﻘﺼﻮﺩ‬ ‫َ‬

‫ﺹ ‪٢٠٢‬‬

‫ﮐﻞ ﺭﺍ ﺧﻮﺍﺳﺘﻪ ﺁﻧﭽﻪ ﻭﺍﺭﺩ ﺷﻮﺩ ﺍﺯ ﺑﺄﺳﺎء‬ ‫ﺍﻟﺒﺘﻪ ﺧﻴﺮ ّ‬ ‫ﺣﻖ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺟﻮﺩ ﻭ ﮐﺮﻡ ﺑﻮﺩﻩ ّ‬ ‫ّ‬

‫ﺷﺪﺕ ﻭ ﺭﺧﺎء ﺟﻤﻴﻊ ﺑﻤﻘﺘﻀﻴﺎﺕ ﺣﮑﻤﺖ ﺑﺎﻟﻐﻪ ﺑﻮﺩﻩ " ‪٠‬‬ ‫ﺿﺮﺍء ﻭ ﻳﺎ ّ‬ ‫ﻭ ّ‬ ‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ٢٧٠‬ﺝ ‪ ٧‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫‪ " - ١٢‬ﺩﺭ ﻫﻴﭻ ﻭﻗﺖ ﻭ ﺍﺣﻴﺎﻥ ﺍﺯ ﻧﺰﻭﻝ ﺑﻼﻳﺎ ﻭ ﻣﺤﻦ ﻣﺤﺰﻭﻥ ﻧﺒﺎﻳﺪ ﺑﻮﺩ ﻭ ﺍﺯ ﻇﻬﻮﺭﺍﺕ‬

‫ﺗﻤﺴﮏ ﺟﺴﺖ‬ ‫ﺍﻟﻮﺛﻘﺎﻯ ﺻﺒﺮ ﺑﺎﻳﺪ‬ ‫ﻗﻀﺎﻳﺎ ﻭ ﺭﺯﺍﻳﺎ ﻣﻬﻤﻮﻡ ﻭ ﻣﻐﻤﻮﻡ ﻧﺸﺎﻳﺪ ﺷﺪ ﺑﻠﮑﻪ ُ‬ ‫ّ‬ ‫ﺑﻌﺮﻭﺓ ُ‬

‫ﺗﺸﺒﺚ ﻧﻤﻮﺩ ﺯﻳﺮﺍ ﺍﺟﺮ ﻭ ﺛﻮﺍﺏ ﻫﺮ ﺣﺴﻨﻪ ﺍﻯ ﺭﺍ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺎﻧﺪﺍﺯﻩ‬ ‫ﻭ ﺑﺤﺒﻞ ﻣﺤﮑﻢ ﺍﺻﻄﺒﺎﺭ ّ‬

‫ﭐﻟﺼﺎﺑﺮﻭﻥ‬ ‫ﺍﻧﻤﺎ ُ َ ّ‬ ‫ﻳﻮﻓﻰ ‪َ ُ ُ ‬‬ ‫ﻭ ﺣﺴﺎﺏ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ ﻣﮕﺮ ﺻﺒﺮ ﺭﺍ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ِ ‪َ ‬‬

‫ﺣﺴﺎﺏ ) * ( " ‪٠‬‬ ‫ﺍﺟﺮﻫﻢ ِ َ ْ ِ‬ ‫ﺑﻐﻴﺮ ِ َ ٍ‬ ‫َ َْ ُ ْ‬

‫ﺯﻣﺮ (‬ ‫) ﺹ ‪ ٣٤٤‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ( * ) ‬ﺁﻳﮥ ‪ ١٠‬ﺳﻮﺭﮤ ُ َ‬

‫ﻭﺭﺩ َ َ ْ ِ‬ ‫ﻋﻠﻴﻪ ﺭﺍﺿﻰ ﻭ ﺷﺎﮐﺮ ﺑﺎﺷﺪ ﭼﻪ ﮐﻪ ﻭﺍﺭﺩ‬ ‫‪ " -١٣‬ﻧﻴﮑﻮﺳﺖ ﺣﺎﻝ ْ‬ ‫ﺑﻤﺎ َ َ َ‬ ‫ﻧﻔﺴﻰ ﮐﻪ ِ َ‬ ‫ﻣﻦ ِ ْ ِ‬ ‫ﻋﻨﺪﺍ‪ّ ِ ‬ﺍﻻ ﺁﻧﭽﻪ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﻧﻔﺲ ﺑﻬﺘﺮ ﺍﺳﺖ ﺍﺯ ﺁﻧﭽﻪ‬ ‫ﻧﻤﻴﺸﻮﺩ ﺑﺮ ﻧﻔﺴﻰ ِ ْ‬

‫ﺳﺮ ﺁﻥ ﺁﮔﺎﻩ ﻧﻴﺴﺘﻨﺪ ﻟﺬﺍ ﺩﺭ ﻣﻮﺍﺭﺩ‬ ‫ﺧﻠﻖ ﺷﺪﻩ ﻣﺎ ﺑﻴﻦ ٰ‬ ‫ﺳﻤﻮﺍﺕ ﻭ ﺍﺭﺽ ﻭ ﭼﻮﻥ ﻧﺎﺱ ﺑﺎﻳﻦ ﺳﺮ ﻭ ّ‬

‫ﻣﻘﺮ ﺍﻃﻤﻴﻨﺎﻥ ﺳﺎﮐﻦ‬ ‫ﻟﻢ َ َﻳﺰﻝ ﻭ ﻻﻳﺰﺍﻝ ﺑﺮ ّ‬ ‫ﺑﻼﻳﺎ ﺧﻮﺩ ﺭﺍ ﻣﺤﺰﻭﻥ ﻣﺸﺎﻫﺪﻩ ﻣﻴﻨﻤﺎﻳﻨﺪ َ ْ‬

‫ﺧﻴﺮ‬ ‫ﭐﻟﺮﺍﺯﻗﻴﻦ ﻭ َ ْ ُ‬ ‫ﻟﻬﻮ َ ْ ُ‬ ‫ﺑﺎﺷﻴﺪ ﻭ ﺍﺯ ﺍﺛﻤﺎﺭ ﻋﺮﻓﺎﻥ ﻣﺮﺯﻭﻕ ﻭ ِ ‪ُ ‬‬ ‫ﺧﻴﺮ ّ ِ ِ ْ َ‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ﻣﻌﮏ‬ ‫ﻣﻦ َ َ َ‬ ‫ﭐﻟﺒﻬﺎء َ َ ْ َ‬ ‫ﻋﻠﻰ َ ْ‬ ‫ﭐﻟﺤﺎﻓﻈﻴﻦ َﻭ ‪ُ ْ ‬‬ ‫ْ َ ِ ِ ْ َ‬ ‫ﭐﻟﺮﻭﺡ َﻭ ْ َ َ ُ‬ ‫ﻋﻠﻴﮏ َﻭ َ َ ٰ‬

‫ﮐﻞ َ ْ ٍ‬ ‫ﻋﻠﻰ ُ ‪‬‬ ‫ﻣﻨﻴﺐ " ‪٠‬‬ ‫ﻋﺒﺪ ُ ْ ْ ٍ‬ ‫َﻭ َ َ ٰ‬

‫) ﺹ ‪ ٤٣‬ﺝ ‪٤‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺣﻖ ﻭ ﺷﺄﻥ ﺍﻫﻞ‬ ‫‪ " -١٤‬ﻇﺎﻟﻤﺎﻥ ﺭﺍ ﺑﺨﺪﺍ ﻭﺍﮔﺬﺍﺭﻧﺪ ﻭ ﺩﺭ ﺷﺪﺍﺋﺪ ﺻﺎﺑﺮ ﺑﺎﺷﻨﺪ ﺍﻳﻦ ﺍﺳﺖ ّ‬ ‫ﺍﻟﺤﻖ ّﺍﻻ ﺍﻟﻀﻼﻝ " ) ﺹ ‪ ٢٢٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﺑﻌﺪ ْ َ ‪‬‬ ‫ﺣﻖ ﻭ َﻣﺎ َ ْ َ‬ ‫ّ‬ ‫ﺹ ‪٢٠٣‬‬

‫ﺑﺤﻖ ﮐﻦ ﻭ ﺑﻘﻀﺎﻳﺎﻯ ﺍﻟﻬﻰ ﺭﺍﺿﻰ ﺑﺎﺵ " ) ﻣﻄﻠﻊ ﻟﻮﺡ‬ ‫‪ " - ١٥‬ﺍﻯ ﺳﻠﻤﺎﻥ ﺩﺭ ﻫﺮ ﺍﻣﻮﺭ ﺍﻗﺘﺪﺍ‬ ‫ّ‬

‫ﺳﻠﻤﺎﻥ ‪ -‬ﺹ ‪ ١٢٤‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﺍﮔﺮﺍﺫﻳﺖ ﮐﻨﺪ ﺍﺯ‬ ‫ﺗﻤﺴﮏ ﻧﻤﺎﺋﻴﺪ‬ ‫ﺗﻌﺮﺽ ﻧﻤﺎﻳﺪ ﺑﺤﺒﻞ ﺻﺒﺮ‬ ‫ّ‬ ‫ّ‬ ‫‪ " - ١٦‬ﺍﮔﺮ ﻇﺎﻟﻤﻰ ﺑﺮ ﺷﻤﺎ ّ‬

‫ﺍﻭ ﺑﮕﺬﺭﻳﺪ " ‪٠‬‬

‫) ﺹ ‪ ٢٢٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻋﺎﻟﻢ ﻣﻮﺟﻮﺩ ﻓﻰ ﺍﻟﺠﻤﻠﻪ ﺑﺮ ﺧﻼﻑ ﺭﺿﺎء‬ ‫ﺍﻳﺎﻡ ﻣﺸﻬﻮﺩ ﻭ َ‬ ‫‪ " - ١٧‬ﺍﻯ ﻋﺒﺎﺩ ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ ّ ِ‬

‫ﺍﻳﺎﻡ ﺧﻮﺵ ﺭﺣﻤﺎﻧﻰ ﺁﻳﺪ ﻭ ﻋﺎﻟﻤﻬﺎﻯ ﻗﺪﺱ‬ ‫ﺍﺯ ﺟﺒﺮﻭﺕ ﻗﻀﺎء ﻭﺍﻗﻊ ﺷﻮﺩ ﺩﻟﺘﻨﮓ ﻣﺸﻮﻳﺪ ﮐﻪ ّ‬ ‫ﻣﻌﻴﻦ‬ ‫ﺍﻳﺎﻡ ﻭ ﻋﻮﺍﻟﻢ ﻗﺴﻤﺘﻰ ّ‬ ‫ﻣﻘﺪﺭ ﻭ ﻋﻴﺸﻰ ّ‬ ‫ﺭﻭﺣﺎﻧﻰ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ﻭ ﺷﻤﺎ ﺭﺍ ﺩﺭ ﺟﻤﻴﻊ ﺁﻥ ّ‬

‫ﺍﻟﺒﺘﻪ ﺑﺠﻤﻴﻊ ﺁﻧﻬﺎ ﺭﺳﻴﺪﻩ ﻓﺎﺋﺰ ﮔﺮﺩﻳﺪ "‬ ‫ﻣﻘﺮﺭ ﺍﺳﺖ ّ‬ ‫ﻭ ﺭﺯﻗﻰ ّ‬ ‫ﺍﻟﻤﻘﺮﺑﻴﻦ (‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ‬ ‫) ﻟﻮﺡ ﺍﺣﻤﺪ ‪ -‬ﺍﺯ ﻧﺴﺨﮥ ّ‬ ‫ّ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺍﻯ ﺣﺰﺏ ﺍ‪ ‬ﺩﺭ ﻣﻮﺍﺭﺩ ﺑﻼ ﺻﺒﺮ ﻭ ﺳﮑﻮﻥ ﻭ ﻗﺮﺍﺭ ﻳﺎﺑﻴﺪ ‪.‬ﻫﺮ ﻗﺪﺭ ﻣﺼﺎﺋﺐ ﺷﺪﻳﺪ‬

‫ﺷﻮﺩ ﻣﻀﻄﺮﺏ ﻧﺸﻮﻳﺪ ‪ .‬ﺩﺭ ﮐﻤﺎﻝ ﺍﻃﻤﻴﻨﺎﻥ ﺑﻔﻀﻞ ﺣﻀﺮﺕ ﻳﺰﺩﺍﻥ ﻣﻘﺎﻭﻣﺖ ﻃﻮﻓﺎﻥ ﻣﺤﻦ ﻭ ﺁﻻﻡ‬

‫ﻧﻤﺎﺋﻴﺪ " ‪٠‬‬

‫) ﺹ ‪ ١٦٢‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺹ ‪ ٧١‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ ( ‪٠‬‬

‫ﻓﻠﻴﻄﻠﺐ‬ ‫ﻣﻦ َ ْ‬ ‫‪ " - ٢‬ﺍﻯ ﻃﺎﻟﺐ ﺭﺿﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺣﺪﻳﺚ ﺍﺳﺖ َ ْ‬ ‫ﻟﻢ َ ْ َ‬ ‫ﺑﻘﻀﺎ‪‬ﻰ َ ْ َ ْ ُ ْ‬ ‫ﻳﺮﺽ ِ َ َ ‪‬‬

‫ﺭﺑﴼ ِﺳﻮﺍﺋﻰ ﺭﺿﺎﻯ ﺑﻘﻀﺎ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﻳﻨﺴﺘﮑﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻫﺮ ﺑﻼﺋﻰ ﺭﺍ ﺑﺠﺎﻥ ﻭ ﺩﻝ‬ ‫ّ‬

‫ﺳﻢ ﻧﻘﻴﻊ ﺭﺍ ﭼﻮﻥ ﺷﻬﺪ ﻟﻄﻴﻒ ﺑﭽﺸﻰ ﻭ‬ ‫ﺑﺠﻮﺋﻰ ﻭ ﻫﺮ ﻣﺼﻴﺒﺘﻰ ﺭﺍ ﺑﮑﻤﺎﻝ ﺳﺮﻭﺭ‬ ‫ﺗﺤﻤﻞ ﻧﻤﺎﺋﻰ ‪ّ .‬‬ ‫ّ‬

‫ﻣﺼﻔﻰ‬ ‫ﺯﻫﺮ ﻫﻼﻫﻞ ﺭﺍ ﭼﻮﻥ ﻋﺴﻞ‬ ‫ّ ٰ‬ ‫ﺹ ‪٢٠٤‬‬

‫ﻣﻨﺘﻬﻰ ﺑﺨﺸﺪ ‪.‬‬ ‫ﺑﻄﻠﺒﻰ ﺯﻳﺮﺍ ﺍﻳﻦ ﺑﻼ ﺍﮔﺮ ﭼﻪ ﺗﻠﺦ ﺍﺳﺖ ﻭﻟﻰ ﺛﻤﺮ ﺷﻴﺮﻳﻦ ﺩﺍﺭﺩ ﻭ ﺣﻼﻭﺕ ﺑﻰ‬ ‫ٰ‬

‫ﻓﻠﻴﻄﻠﺐ ّ ِ‬ ‫ﺭﺑﴼﺳﻮﺍﺋﻲ "‬ ‫ﻳﺮﺽ ِ َ َ‬ ‫ﺍﻳﻨﺴﺖ ﻣﻌﻨﻰ " ﻟﻢ َ ْ َ‬ ‫ﺑﻘﻀﺎﺋﻰ َ ْ َ ْ ُ ْ‬

‫ﻋﻠﻴﮏ ﻉ ﻉ " ‪ ) ٠‬ﺹ ‪ ٢٦٢‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫ﭐﻟﺒﻬﺎء َ َ ْ َ‬ ‫َﻭ َ َ ُ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺟﺰ ﺑﻪ ﺭﺿﺎ ﺣﺮﮐﺖ ﻧﮑﻨﻨﺪ ﻭ ﺑﻪ ﻏﻴﺮ ﺍﺯ‬ ‫‪ " - ٣‬ﺟﻮﻫﺮ ّ‬ ‫ﮐﻞ ﺧﻴﺮ ﺭﺿﺎ ﺍﺳﺖ ﺑﺎﻳﺪ ّ‬

‫ﺭﺍﻩ ﺧﺪﺍ ﻧﭙﻮﻳﻨﺪ ﺍﺯ ﺑﺎﺩﮤ ﺗﺴﻠﻴﻢ ﺳﺮﻣﺴﺖ ﺑﺎﺷﻨﺪ ﻭ ﺩﺭ ﺍﻗﻠﻴﻢ ﺗﻔﻮﻳﺾ ﺣﺮﮐﺖ ﻧﻤﺎﻳﻨﺪ " ‪٠‬‬ ‫) ﺹ ‪ ٤٠٤‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺗﺤﻘﻖ ﺍﻳﻦ ﺻﻔﺖ ﮐﻪ ﺍﻋﻈﻢ‬ ‫ﺍﺑﻬﻰ ﺍﺳﺖ ﻭﻟﻰ‬ ‫‪ " - ٤‬ﺣﻘﻴﻘﺖ ﺭﺿﺎ ﺍﻋﻈﻢ ﻣﻮﻫﺒﺖ ﺟﻤﺎﻝ‬ ‫ّ‬ ‫ٰ‬ ‫ﻣﻨﻘﺒﺖ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻣﺸﮑﻞ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﺑﺴﻴﺎﺭ ﺻﻌﺐ ﻭ ﺳﺨﺖ ﺍﺳﺖ ‪ .‬ﺣﻴﻦ ﺍﻣﺘﺤﺎﻥ ﻣﻌﻠﻮﻡ ﻭ‬ ‫َ‬ ‫ﻭﺍﺿﺢ‬

‫ﮔﺮﺩﺩ " ‪٠‬‬

‫) ﺹ ‪ ٢٥٥‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫***‬

‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﻀﺮﺕ ّ‬

‫ﻣﺘﻔﻘﴼ ﺍﻳﻦ ﻣﺸﮑﻼﺕ ﺭﺍ‬ ‫ﻣﺘﺤﺪﴽ ّ‬ ‫‪ " - ١‬ﻳﺎﺭﺍﻥ ﺑﺎﻳﺪ ﺛﺎﺑﺘﴼ ﺭﺍﺳﺨﴼ ﺻﺎﺑﺮﴽ ﺷﺎﮐﺮﴽ ّ‬

‫ﻣﺘﺤﻤﻞ ﺷﻮﻧﺪ ﻭ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﺑﺎﻗﻴﻪ ﺭﺍ ﻃﻰ‬ ‫ﻣﻘﺎﻭﻣﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻳﻦ ﺑﻼﻳﺎﻯ ﻣﺘﺘﺎﺑﻌﻪ ﺭﺍ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺗﻌﺎﺏ ﻭ َﺍﻭﺻﺎﺏ ﻭ ﻇﻠﻢ ﻭ ﺳﺘﻢ ﻣﺄﻳﻮﺱ ﻭ ﻣﻠﻮﻝ ﻧﮕﺮﺩﻧﺪ " ‪٠‬‬ ‫ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ َ ْ‬ ‫) ﺹ ‪ ٩‬ﮐﺘﺎﺏ ﻧﺎﺭ ﻭ ﻧﻮﺭ (‬

‫* ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ﺍﺳﺘﻘﺎﻣﺖ ﺩﺭ ﺍﻣﺮﺍ‪ - ‬ﺍﻣﺘﺤﺎﻧﺎﺕ ‪ -‬ﺑﻼ ﻓﻰ ﺳﺒﻴﻞ ﺍ‪‬‬

‫ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﺋﻴﺪ *‬ ‫ﺹ ‪٢٠٥‬‬

‫" ﺻﺪﺍﻗﺖ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﻠﻴﮑﻢ ِ ‪ِ ْ ‬‬ ‫ﺍﻧﻔﺴﮑﻢ‬ ‫ﭐﻟﺨﺎﻟﺺ ِ َ ‪‬‬ ‫ﺑﭑﻟﺼﺪﻕ ْ َ‬ ‫ِ‬ ‫ﻳﺰﻳﻦ َ ْ ُ َ ُ ْ‬ ‫‪ْ ُ َْ َ "-١‬‬ ‫ﻝ◌ﺍﻥ ِ ِﺑﻪ ُ َ ّ ُ‬

‫ﻳﺰﺩﺍﺩ‬ ‫َﻭ َ ْ ُ ُ‬ ‫ﻳﻌﻠﻮ ِ ْ َ ُ ُ ْ‬ ‫ﺍﺳﻤﺎ‪‬ﮑﻢ َﻭ َ ْ ُ ْ‬ ‫ﻳﺮﻓﻊ َ ْ َ ‪ْ ُ ‬‬ ‫ﻣﻘﺪﺍﺭﮐﻢ َﻭ َ ْ َ ُ‬

‫ﭐﻻﺭﺽ َﻭ ِﻓﻰ ْ ٓ ِ َ ِ‬ ‫ﺍﺟﺮ‬ ‫ﺑﻴﻦ َ َ‬ ‫ﻣﻼ‪ِ ْ َ ْ ‬‬ ‫ﻟﮑﻢ َ ٌ‬ ‫ﭐﻻﺧﺮﺓ َ ُ ْ‬ ‫َ​َ ُِ ُ ْ‬ ‫ﻣﺮﺍﺗﺒﮑﻢ َ ْ َ‬

‫ﻋﻠﻰ‬ ‫ﻋﻈﻴﻢ " ‪٠‬‬ ‫ﮐﺎﻥ َ َ‬ ‫‪‬‬ ‫َ َ‬ ‫ﺍﻟﺤﻖ َ ِ ْ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪١١٥‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﻋﻠﻰ ‪ِ ْ ‬‬ ‫ﭐﻟﺨﺎﻟﺺ " ) ﺹ ‪ ١١٢‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ‬ ‫ﺗﮑﻠﻢ ِ ّﺍﻻ َ َ‬ ‫ﭐﻟﺼﺪﻕ ْ َ ِ ِ‬ ‫‪َ " - ٢‬ﻭ َﻻ َ َ ّ ْ‬ ‫ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ِ ْ ِ‬ ‫ﭐﻟﺨﺎﻟﺺ " ‪.‬‬ ‫ﺍﻟﺴﻨﮑﻢ‬ ‫ﺑﭑﻟﺼﺪﻕ ْ َ ِ ِ‬ ‫ﺯﻳﻨﻮﺍ َ ْ ُ ُ ْ‬ ‫‪ُْ َ "-٣‬‬

‫) ﺹ ‪ ١٣‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫ﻟﺪﻯ ِ ْ ِ‬ ‫ﭐﻟﺼﺪﻕ‬ ‫ﻣﻦ َ َ‬ ‫ﺟ‪‬ﺘﮑﻢ ِ ْ‬ ‫ﺍﻧﻰ ِ ‪ْ ُ ُ ‬‬ ‫ﭐﻟﺒﺸﺮ َ ّ‬ ‫ﻣﻌﺸﺮ ْ َ َ‬ ‫‪َ " - ٤‬ﻳﺎ َ ْ َ َ‬

‫ﮐﻤﺎﻟﻪ َﻭ‬ ‫ْ ‪َِ ْ ‬‬ ‫ﭐﻻﮐﺒﺮ ِ ُ َ ِ َ ُ ْ‬ ‫ﺳﻤﻮﻩ ﻭ َ َ َ ُ‬ ‫ﻋﻠﻮﻩ َﻭ ُ ُ ّ ُ‬ ‫ﻻﻋﺮﻓﮑﻢ ُ ُ ّ ُ‬ ‫ﺟﻤﺎﻟﻪ َﻭ َ َ َ ُ‬ ‫ﺗﺠﺪﻭﻥ َ ِ ْ ً ِ‬ ‫ﺍﻟﻰ‬ ‫ﺑﻬﺎ‪‬ﻪ ِ َ ّ‬ ‫ﻟﻌﻞ َ ِ ُ ْ َ‬ ‫ﻋﺰﺗﻪ َﻭ َ َ ‪ُ ‬‬ ‫ﻣﻘﺎﻣﻪ َﻭ ِ ‪ُ َ ‬‬ ‫َ َ َُ‬ ‫ﺳﺒﻴﻼ َ ٰ‬ ‫ﺍﻥ ‪ِ ‬‬ ‫ِ َ ِ‬ ‫ﺑﻬﺬﺍ‬ ‫ﺗﺰﻳﻦ ِ َ َ‬ ‫ﭐﻟﻤﺴﺘﻘﻴﻢ َﺗﭑ‪ ِ ِ‬‬ ‫ﭐﻟﺬﻱ َ َ ‪َ ‬‬ ‫ﺻﺮﺍﻁ ْ ُ ْ َ ِ ْ ِ‬

‫ﭐﻟﻄﺮﺍﺯ ْ َ ّ ِ‬ ‫ﭐﻟﻤﻨﻴﺮ ‪.‬‬ ‫ﺍﻫﻞ َ َ‬ ‫ﭐﻟﻤﻘﺎﻡ ْ ُ ِ ْ ِ‬ ‫‪ِ َ ‬‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﺍﻧﻪ ِ ْ‬ ‫ﭐﻻﻭﻝ ِ ‪ُ ‬‬ ‫ﻫﺬﺍ ْ َ َ ِ‬

‫ﺧﺎﻓﻮﺍ‬ ‫ﻮﻩ‬ ‫ﺍﻥ َ ْ‬ ‫ﻗﻮﻡ َ ْ‬ ‫ﻣﺨﺎﻟﺐ ْ ِ ْ ِ‬ ‫ﺗﺤﺖ َ ِ ِ‬ ‫ﭐﻟﮑﺬﺏ َ ُ ْ‬ ‫ِّ ُ ْ‬ ‫ﺍﻳﺎﮐﻢ َﻳﺎ َ ْ ُ‬ ‫ﺗﺪ ُﻋ ْ ُ‬ ‫َ‬ ‫ﺍﺫﺍ‬ ‫ﭐﻟﺸﻤﺲ َ َ‬ ‫ﻣﺜﻠﻪ ‪ِ ْ ‬‬ ‫ﭐ‪َ َ‬ﻭ َﻻ َ ُ ْ ُ ْ‬ ‫ﭐﻟﻈﺎﻟﻤﻴﻦ َ َ ُ ُ‬ ‫ﻣﻦ ّ ِ ْ َ‬ ‫ﺗﮑﻮﻧﻮﺍ ِ َ‬

‫ﻭﺟﻮﻩ‬ ‫ﺑﻬﺎ ْ َ َ ُ‬ ‫ﺍﻓﻘﻬﺎ َ‬ ‫ﭐﻻﻓﺎﻕ َﻭ َ َ َ ْ‬ ‫ْ‬ ‫ﺍﺷﺮﻗﺖ ِ ْ‬ ‫َ َْ​َ ْ‬ ‫ﺍﻧﺎﺭﺕ ُ ُ ُ‬ ‫ﺍﺿﺎ‪‬ﺕ ِ َ‬ ‫ﻣﻦ ُ ُ ِ َ‬ ‫ﺍﻧﻪ ِﻓﻲ ُ ْ َ ٍ‬ ‫ﻣﺒﻴﻦ"‬ ‫ﭐﻟﻔﺎ‪‬ﺰﻳﻦ ِ ‪‬‬ ‫ﭐﻟﺬﻯ ُ َ‬ ‫ﺧﺴﺮﺍﻥ ُ ِ ْ ٍ‬ ‫ﻋﻨﻪ ِ ‪ُ ‬‬ ‫ﻣﻨﻊ َ ْ ُ‬ ‫ْ َ ‪َ ْ ِ‬‬ ‫ﺍﻥ ‪ْ ِ ‬‬ ‫) ﺹ ‪ ١٢ - ٣‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫‪ " - ٥‬ﻟﺴﺎﻥ ﻣﺸﺮﻕ ﺍﻧﻮﺍﺭ ﺻﺪﻕ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﻣﻄﻠﻊ ﮐﻠﻤﺎﺕ ﮐﺬﺏ ﻣﻨﻤﺎﺋﻴﺪ ﺯﺑﺎﻥ ﮔﻮﺍﻩ ﺭﺍﺳﺘﻰ ﻣﻦ‬

‫ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺑﺪﺭﻭﻍ ﻣﻴﺎﻻﺋﻴﺪ "‬

‫) ﺹ ‪ ١٤٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﺹ ‪٢٠٦‬‬

‫‪ " - ٦‬ﻋﺪﻡ ﺭﺍﺳﺘﻰ ﻭ ﻧﺎﺩﺭﺳﺘﻰ ﻭ ﻋﺪﻡ ﺣﻘﻴﻘﺖ ﭘﺮﺳﺘﻰ ﻣﺬﻣﻮﻡ ﻭ ﻣﻘﺪﻭﺡ ﺧﻮﺍﻩ ﺑﺎ ﺁﺷﻨﺎ ﻭ ﺧﻮﺍﻩ‬

‫ﺑﺎ ﺑﻴﮕﺎﻧﻪ ‪ ،‬ﺧﻮﺍﻩ ﺑﺎ ﺩﻭﺳﺖ ﻭ ﺧﻮﺍﻩ ﺑﺎ ﺩﺷﻤﻦ ﺯﻳﺮﺍ ﻋﺪﻡ ﺭﺍﺳﺘﻰ ﻭ ﺧﻼﻑ ﺩﻭﺳﺘﻰ ﺩﺭ ﻫﺮ‬ ‫ﺻﻮﺭﺕ ﺧﻴﺎﻧﺖ ﺍﺳﺖ ﻭ ﺷﻘﺎﻭﺕ " ‪٠‬‬

‫) ﺹ ‪١١٥‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫‪ " - ٧‬ﺻﺪﻗﻰ ﮐﻪ ﻋﻨﺪﺍ‪ ‬ﻣﺤﺒﻮﺏ ﺑﻮﺩﻩ ﺁﻧﺴﺖ ﮐﻪ ﺑﻪ ﺛﻨﺎء ﻧﻔﺴﺶ ﻗﻴﺎﻡ ﻧﻤﺎﺋﻰ ﻭ ﺑﻪ ﺫﮐﺮ‬

‫ﺗﮑﻠﻢ ﻣﻴﺸﻮﺩ ﺑﺮﺍﺑﺮﻯ‬ ‫ﻟﻠﻪ ﺑﺂﻥ ّ‬ ‫ﺍﻣﺮﺵ ﻣﺸﻐﻮﻝ ﺷﻮﻯ ﭼﻪ ﮐﻪ ﻫﻴﭻ ﺻﺪﻗﻰ ﺑﺎ ﮐﻠﻤﻪ ﺍﻯ ﮐﻪ ِ ّ‬

‫ﻧﻨﻤﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﻧﻤﻮﺩ ‪ .‬ﭘﺲ ﺧﻮﺷﺎ ﺣﺎﻝ ﺁﻥ ﻧﻔﻮﺳﻴﮑﻪ ﺑﺎﻳﻦ ﺭﺗﺒﮥ ﺑﻠﻨﺪ ﺍﻋﻠﻰ ﻓﺎﺋﺰ ﺷﻮﻧﺪ‬

‫ﻣﻘﺮﺭ ﺍﺳﺖ ﮐﻪ ﺫﮐﺮ ﺁﻥ ﺩﺭ ﺍﻳﻦ ﻭﺭﻗﻪ‬ ‫ﻻﻳﺤﺼﻰ ِ ْ َ‬ ‫ﻋﻨﺪﭐ‪ّ ‬‬ ‫ﻭ ﺍﺯ ﺑﺮﺍﻯ ﺻﺪﻕ ﻣﺮﺍﺗﺐ ُ‬ ‫ٰ‬

‫ﻧﮕﻨﺠﺪ ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺁﻥ ﻣﺮﺍﺗﺐ ﺻﺪﻗﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﻴﺎﻧﮥ ﻧﺎﺱ ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﻭ ﺑﺎﻳﻦ ﺭﺗﺒﻪ ﮐﻪ‬

‫ﺍﻥ ﺷﺎءﺍ‪ ‬ﻓﺎﺋﺰ ﺷﺪﻩ ﭘﺲ ﺳﺰﺍﻭﺍﺭ ﺁﻧﮑﻪ ﺟﻬﺪ ﻣﻨﻴﻊ ﻣﺒﺬﻭﻝ ﺩﺍﺭﻯ ﮐﻪ ﺑﺼﺪﻕ ﺍﻋﻈﻢ ﮐﻪ ﻃﺎﺋﻒ‬ ‫ﺣﻮﻝ ﻣﻨﻈﺮ ﺍﮐﺒﺮ ﺍﺳﺖ ﻓﺎﺋﺰ ﺷﻮﻳﺪ ﻭ ﻣﺮﺯﻭﻕ ﮔﺮﺩﻳﺪ " ‪٠‬‬ ‫) ﺹ ‪ ١١٠ - ١‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﻈﻬﺮ ﻣﻌﻨﺎﻯ ﺍﻳﻦ ﺍﺳﻢ‬ ‫‪ " - ١‬ﻫﻮﺍ‪ ‬ﺍﻯ ﺻﺎﺩﻕ ﻣﻮﺍﻓﻖ ﭼﻪ ﺍﺳﻢ ﻣﺒﺎﺭﮐﻰ ﺩﺍﺭﻯ ‪ .‬ﻫﺮ ﻧﻔﺴﻰ ِ‬

‫ﻧﻴﺮ ﺑﺎﺭﻕ ﻭ ﺳﻴﻒ ﺧﺎﺭﻕ ‪ .‬ﺻﻔﺘﻰ ﻣﺤﺒﻮﺏ ﺗﺮ ﺍﺯ‬ ‫ﺑﺎﺷﺪ ﻳﻌﻨﻰ ﺻﺎﺩﻕ ﮔﺮﺩﺩ ﮐﻮﮐﺐ ﺷﺎﺭﻕ ﺍﺳﺖ ﻭ ّ‬

‫ﻣﻠﺘﻰ‬ ‫ﺍﻳﻦ ﻧﻴﺴﺖ ﻭ ﻃﺮﻳﻘﻪ ﺍﻯ ﻣﻘﺒﻮﻝ ﺗﺮ ﺍﺯ ﺍﻳﻦ ﻧﻪ ‪ .‬ﺑﺴﺎ ﮐﻠﻤﮥ ﺻﺪﻗﻰ ﮐﻪ ﺳﺒﺐ ﻧﺠﺎﺕ ّ‬

‫ﺑﺎﺷﺪ ﻭ ﺑﺴﺎ ﺷﺨﺺ ﺧﺴﻴﺲ ﺭﺍ ﮐﻠﻤﮥ ﺭﺍﺳﺘﻰ ﻋﺰﻳﺰ ﻭ ﻧﻔﻴﺲ ﻧﻤﻮﺩ ﻭ ﭼﻪ ﺑﺴﻴﺎﺭ ﮐﻪ ﺷﺨﺺ ﻋﺰﻳﺰ‬ ‫ﺹ ‪٢٠٧‬‬

‫ﺍﺣﺪﻳﺖ ﻣﺤﺮﻭﻡ ﻧﻤﻮﺩ ‪.‬‬ ‫ﺑﮑﻠﻰ ﺍﺯ ﺍﻧﻈﺎﺭ ﺳﺎﻗﻂ ﮐﺮﺩ ﻭ ﺍﺯ ﺩﺭﮔﺎﻩ‬ ‫ﻣﺤﺘﺮﻣﻰ ﺭﺍ ﻳﮏ ﮐﻠﻤﮥ ﮐﺬﺏ ّ‬ ‫ّ‬

‫ِ‬ ‫ﻣﻘﻌﺪ ﺻﺪﻕ ﺭﺳﻰ ﻭ‬ ‫ﭘﺲ ﺍﻯ ﺟﺎﻥ ﭘﺎﮎ ﭘﻰ ﺻﺎﺩﻗﺎﻥ ﮔﻴﺮ ﻭ ﭘﻴﺮﻭﻯ ﺭﺍﺳﺘﺎﻥ ﮐﻦ ﺗﺎ ﺑﻪ ﺻﺪﻕ ﺑﻪ‬

‫ﺑﻪ‬

‫ﺍﺑﺪﻳﻪ ﻓﺎﺋﺰ ﮔﺮﺩﻯ " ‪٠‬‬ ‫ﻋﺰﺕ‬ ‫ّ‬ ‫ﺭﺍﺳﺘﻰ ﺑﻪ ّ‬ ‫) ﺹ ‪١٤٨ - ٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﻧﺴﺎﻧﻴﻪ ﺭﺍ ﺍﻳﻦ‬ ‫‪ " - ٢‬ﺩﺭ ﺟﻬﺎﻥ ﺍﻟﻬﻰ ﻧﻮﺭﻯ ﺭﻭﺷﻦ ﺗﺮ ﺍﺯ ﺻﺪﻕ ﻭ ﺭﺍﺳﺘﻰ ﻧﻪ ‪ .‬ﺣﻘﻴﻘﺖ‬ ‫ّ‬

‫ﻣﻮﻫﺒﺖ ﭼﻨﺎﻥ ﺗﺰﻳﻴﻦ ﻧﻤﺎﻳﺪ ﮐﻪ ﺟﻤﻴﻊ ﺧﻄﺎﻳﺎﻯ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﻣﺴﺘﻮﺭ ﻧﻤﺎﻳﺪ ‪ .‬ﺩﺭ ﮐﺎﺷﺎﻧﮥ ﻗﻠﺐ‬

‫ﻗﻮﻯ ﻭ ﺍﺧﻼﻕ ﻣﺎﻧﻨﺪ ﺯﺟﺎﺝ ﺍﺯ ﺍﻳﻦ‬ ‫ﭼﻮﻥ ﺷﻤﻊ ﺭﺍﺳﺘﻰ ﺑﺮﺍﻓﺮﻭﺧﺖ ﺟﻤﻴﻊ ﺍﺭﮐﺎﻥ ﻭ ﺍﻋﻀﺎء ﻭ‬ ‫ٰ‬ ‫ﭐﻟﺜﻨﺎء ﻉ ﻉ " ‪.‬‬ ‫ﻋﻠﻴﮏ ّ ِ ‪ُ ‬‬ ‫ﺳﺮﺍﺝ ﺭﻭﺷﻦ ﻭ ﺩﺭﺧﺸﻨﺪﻩ ﮔﺮﺩﻳﺪ ﻭ َ َ َ‬ ‫ﭐﻟﺘﺤﻴﺔ َﻭ ‪ُ ‬‬

‫) ﺹ ‪ ١٥٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٣‬ﺻﺪﻕ ﺑﻬﺘﺮﻳﻦ ﺻﻔﺘﻰ ﺍﺳﺖ ﺍﺯ ﺻﻔﺎﺕ ﺯﻳﺮﺍ ﺟﺎﻣﻊ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺗﺴﺖ ﭼﻪ ﮐﻪ ﺷﺨﺺ‬

‫ﺻﺎﺩﻕ‬

‫ﮐﻞ ﺧﻄﻴﺌﺎﺕ ﺯﻳﺮﺍ ﺟﻤﻴﻊ‬ ‫ﻣﺤﻔﻮﻅ ﺍﺯ ﺟﻤﻴﻊ ﺁﻓﺎﺕ ﻭ‬ ‫ﺳﻴﺌﺎﺕ ﻭ ﻣﺼﻮﻥ ﺍﺯ ّ‬ ‫ّ‬ ‫ﻣﺘﻨﻔﺮ ﺍﺯ ﺟﻤﻴﻊ ّ‬

‫ﺿﺪ ﺻﺪﻗﺴﺖ ﻭ ﺷﺨﺺ ﺻﺎﺩﻕ ﺍﺯ ﺟﻤﻴﻊ ﺁﻧﻬﺎ ﮔﺮﻳﺰﺍﻥ " ‪.‬‬ ‫ﺍﺧﻼﻕ ﻭ ﺍﻋﻤﺎﻝ ﻣﺬﻣﻮﻣﻪ ّ‬ ‫) ﺹ ‪١٠٦‬ﺝ ‪ ٢‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ (‬

‫‪ " - ٤‬ﺻﺪﻕ ﻭ ﺭﺍﺳﺘﻰ ﺍﺳﺎﺱ ﺟﻤﻴﻊ ﻓﻀﺎﺋﻞ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ ﺁﻥ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪ ﺍﺯ‬

‫ﻣﻘﺪﺱ ﺩﺭ ﻧﻔﺴﻰ ﺭﺳﻮﺥ‬ ‫ﮐﻠﻴﮥ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻤﻨﻮﻉ ﮔﺮﺩﺩ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺻﻔﺖ ّ‬ ‫ّ‬ ‫ﺗﺮﻗﻰ ﻭ ﺗﻌﺎﻟﻰ ﺩﺭ ّ‬

‫ﺑﺎﻟﻄﺒﻊ ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﻓﺮﺩ ﮐﺎﻣﻞ ﮔﺮﺩﺩ " ‪٠‬‬ ‫ﻧﻤﺎﻳﺪ ﺳﺎﻳﺮ ﺻﻔﺎﺕ ﻭ ﮐﻤﺎﻻﺕ‬ ‫ﻗﺪﺳﻴﻪ ّ‬ ‫ّ‬ ‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٥٥‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺖ " ﻧﻬﻰ ﺍﺯ ﮐﺬﺏ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬

‫ﺹ ‪٢٠٨‬‬

‫" ﺿﻴﺎﻓﺖ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﻭ ﺩﻋﻮﺕ ﺑﻤﻴﻬﻤﺎﻧﻴﻬﺎ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﭐﻟﻀﻴﺎﻓﺔ ِﻓﻲ ُ ‪‬‬ ‫ﺷﻬﺮ‬ ‫ﮐﻞ َ ْ ٍ‬ ‫‪ْ َ "-١‬‬ ‫ﻋﻠﻴﮑﻢ ‪ُ َ  ‬‬ ‫ﺭﻗﻢ َ َ ْ ُ ُ‬ ‫ﻗﺪ ُ ِ َ‬ ‫ﻳﺆﻟﻒ‬ ‫ﻭﻟﻮ ِ ْ‬ ‫ﺍﺭﺍﺩ َ ْ‬ ‫ﺑﭑﻟ َﻤﺎ‪ ِ ‬‬ ‫ﻣﺮﺓﻭ ِ َ ً‬ ‫ﺍﺣﺪﺓ َ َ ْ‬ ‫ﺍﻥ ُ ‪َ ‬‬ ‫ﺍﻥ ﭐ‪َ َ َ َ‬‬ ‫َ‪ًَ‬‬

‫ﺑﺎﺳﺒﺎﺏ ّ ٰ َ ِ‬ ‫ﭐﻻﺭﺿﻴﻦ "‬ ‫ﻟﻮ ِ َ ْ َ ِ‬ ‫ﺑﻴﻦ ْ ُ ُ ْ ِ‬ ‫ﭐﻟﻘﻠﻮﺏ َﻭ َ ْ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ ْ َ َ ِ ْ َ‬ ‫َْ َ‬

‫ﺍﺫﺍ ُ ِ ْ ُ ْ ِ‬ ‫ﺍﺟﻴﺒﻮﺍ‬ ‫‪َ ِ "-٢‬‬ ‫ﭐﻟﻌﺰﺍ‪‬ﻢ َ ِ ْ ُ‬ ‫ﭐﻟﻮﻻ‪‬ﻢ َﻭ ْ َ َ ‪ِ ‬‬ ‫ﺩﻋﻴﺘﻢ َﺍﻟﻰ ْ َ َ ‪ِ ‬‬

‫ﭐﻟﺬﻱ َﻭ ِﻓﻰ ِ ْ َ ْ ِ‬ ‫ﭐﻻﻧﺒﺴﺎﻁ ﻭ ‪ِ ‬‬ ‫ﺑﭑﻟﻔﺮﺡ َﻭ ْ ِ ِ َ ِ‬ ‫ﺍﻣﻦ‬ ‫ﺑﭑﻟﻮﻋﺪ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ِ َ‬ ‫َْ​َ ِ‬ ‫ٰ‬ ‫ﻦ َْ ِ ِْ‬ ‫ﭐﻟﻮﻋﻴﺪ " ‪.‬‬ ‫ِﻣ َ‬

‫) ‪( k ١٥٦‬‬

‫ﺩﺭ ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬

‫ﭐﻟﻀﻴﺎﻓﺔ ﻭﺍﺟﺐ ﺍﺳﺖ ﻳﺎ ﻧﻪ ؟ ﺟﻮﺍﺏ ‪:‬‬ ‫ﻋﻠﻴﮑﻢ ِ ‪ُ َ ‬‬ ‫ﺭﻗﻢ َ َ ُ ُ‬ ‫‪ " - ٣‬ﺳﺆﺍﻝ ‪َ ِ ُ :‬‬

‫ﻭﺍﺟﺐ ﻧﻪ " ‪.‬‬

‫ﭐﺗﻠﻮﺍ َ ِ‬ ‫ﺑﭑﻟﺮﻭﺡ َﻭ ‪ِ ْ ‬‬ ‫‪ِ َ "-٤‬‬ ‫ﺁﻳﺎﺕ‬ ‫ﺛﻢ ْ ُ ْ‬ ‫ﭐﻟﺮﻳﺤﺎﻥ ُ ّ‬ ‫ﺍﻥ ْ َ ِ ُ ْ‬ ‫ﭐﺟﺘﻤﻌﻮﺍ ِ ّ ْ ِ‬

‫ﺍﺑﻮﺍﺏ ْ ِ ْ َ ِ‬ ‫ﭐﻟﻌﺮﻓﺎﻥ‬ ‫ّ ٰ ِ‬ ‫ﻋﻠﻰ ُ ُ ْ ِ ُ ْ‬ ‫ﺑﻬﺎ ُ ْ ِ ُ‬ ‫ﭐﻟﺮﺣﻤﻦ ‪َ ِ .‬‬ ‫ﻗﻠﻮﺑﮑﻢ َ ْ َ ُ‬ ‫ﺗﻔﺘﺢ َ َ ٰ‬

‫ﻋﻠﻰ ْ ِ َ َ ٍ‬ ‫ﻗﻠﻮﺑﮑﻢ ِﻓﻲ‬ ‫ﺍﻧﻔﺴﮑﻢ َ َ‬ ‫ﺗﺮﻭ◌ﺍ ُ ُ ْ َ ُ ْ‬ ‫ﭐﺳﺘﻘﺎﻣﺔ َﻭ َ َ ُ ْ‬ ‫ﺍﺫﴽﺗﺠﺪﻭﺍ َ ْ ُ َ ُ ْ‬ ‫ِ َ ِ ُ ْ‬ ‫ﻣﺒﻴﻦ " ‪.‬‬ ‫ﻓﺮﺡ ُ ِ ْ ٍ‬ ‫َ​َ ٍ‬

‫)ﺹ ‪ ١٤١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٥‬ﺑﺎﻳﺪ ﺍﻭﻟﻴﺎء ﺩﺭ ﻫﺮ ﺩﻳﺎﺭ ﺑﺤﮑﻤﺖ ﻭ ﺑﻴﺎﻥ ﺩﺭ ﻣﺤﺎﻓﻞ ﻭ ﻣﺠﺎﻟﺲ ﺟﻤﻊ ﺷﻮﻧﺪ ﻭ ﺁﻳﺎﺕ‬

‫ﻣﺤﺒﺖ ﺍﺳﺖ ﻭ ُ ْ ِ‬ ‫ﺍﻟﻬﻰ ﺭﺍ ﻗﺮﺍﺋﺖ ﻧﻤﺎﻳﻨﺪ ﭼﻪ ﮐﻪ ﺁﻳﺎﺕ ُ ْ ِ‬ ‫ﻣﺸﻌﻞ ﺁﻥ " ‪.‬‬ ‫ﻣﺤﺪﺙ ﻧﺎﺭ‬ ‫ّ‬ ‫) ﺹ ‪ ١٤٢‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﺹ ‪٢٠٩‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺍﻳﻦ ﻣﻬﻤﺎﻧﻰ ﺭﻭﺯﻯ ﺍﺯ ﻧﻮﺯﺩﻩ ﺭﻭﺯ ﺣﻀﺮﺕ ﺑﺎﺏ ﺗﺄﺳﻴﺲ ﺑﻨﻤﻮﺩ ﻭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﻣﺮ ﻭ‬

‫ﺩﻗﺖ ﺩﺭ ﺁﻥ ﺑﻨﻤﺎﺋﻴﺪ ﻭ‬ ‫ﺗﺸﻮﻳﺶ ﻭ ﺗﺤﺮﻳﺺ ﻓﺮﻣﻮﺩ ﻟﺬﺍ ﻧﻬﺎﻳﺖ‬ ‫ﺍﻟﺒﺘﻪ ﮐﻤﺎﻝ ّ‬ ‫ﺍﻫﻤﻴﺖ ﺭﺍ ﺩﺍﺭﺩ ّ‬ ‫ّ‬

‫ﻣﻘﺮﺭ ﻭ ﺩﺍﺋﻤﻰ ﮔﺮﺩﺩ " ‪٠‬‬ ‫ﺍﻫﻤﻴﺖ ﺑﺪﻫﻴﺪ ﺗﺎ ﺁﻧﮑﻪ ّ‬ ‫ّ‬ ‫) ﺹ ‪ ١٣٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٢‬ﺿﻴﺎﻓﺖ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﺑﺴﻴﺎﺭ ﺳﺒﺐ ﻓﺮﺡ ﻭ ﺳﺮﻭﺭ ﻗﻠﻮﺑﺴﺖ ‪ .‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ‬

‫ﻗﻮﺗﻰ ﺭﻭﺣﺎﻧﻰ‬ ‫ﺍﻳﻦ ﺿﻴﺎﻓﺖ ﻣﺠﺮﻯ ﮔﺮﺩﺩ ﻳﺎﺭﺍﻥ ﺩﺭ ﻫﺮ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻯ ﺭﻭﺡ ﺟﺪﻳﺪﻯ ﻳﺎﺑﻨﺪ ﻭ ّ‬ ‫ﺟﻮﻳﻨﺪ " ‪٠‬‬

‫) ﺹ ‪ ٨٩‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺕ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ (‬

‫‪ " - ٣‬ﺩﺭ ﺧﺼﻮﺹ ﺿﻴﺎﻓﺖ ﺩﺭ ﻫﺮ ﺷﻬﺮ ﺑﻬﺎﺋﻰ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ‪ .‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺿﻴﺎﻓﺖ‬

‫ﺧﻴﺮﻳﻪ ﺍﺳﺖ ‪ .‬ﻳﻌﻨﻰ ﺑﺬﮐﺮ ﺍﻟﻬﻰ ﻣﺸﻐﻮﻝ‬ ‫ﺗﺬﮐﺮ ﻭ ﺗﺮﻭﻳﺞ ﻣﺴﺎﻋﻰ‬ ‫ﺍﻟﻔﺖ ﻭ‬ ‫ﺗﺒﺘﻞ ﻭ ّ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ﻭ ّ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﻭ ﺍﻟﻔﺖ ﻣﺠﺮﻯ ﺩﺍﺭﻧﺪ‬ ‫ﺷﻮﻧﺪ ﻭ ﺗﻼﻭﺕ ﺁﻳﺎﺕ ﻭ ﻣﻨﺎﺟﺎﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻧﻬﺎﻳﺖ‬ ‫ّ‬

‫ﺍﺣﺒﺎء ﺍﻏﺒﺮﺍﺭﻯ ﺣﺎﺻﻞ ﻫﺮ ﺩﻭ ﺭﺍ ﺩﻋﻮﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺎﺻﻼﺡ ﻣﺎ ﺑﻴﻦ‬ ‫ﻭ ﺍﮔﺮ ﻣﻴﺎﻥ ﺩﻭ ﻧﻔﺮ ﺍﺯ ّ‬ ‫ﮐﻮﺷﻨﺪ " ‪٠‬‬

‫) ﺹ ‪١٥٧‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " - ٤‬ﺍﺯ ﻣﻴﻬﻤﺎﻧﻰ ﻫﺮ ﻧﻮﺯﺩﻩ ﺭﻭﺯ ﻣﺮﻗﻮﻡ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻯ ﺳﺒﺐ ﺳﺮﻭﺭ ﮔﺮﺩﻳﺪ ﺁﻥ ﻣﺤﺎﻓﻞ ﺳﺒﺐ‬

‫ﻧﺰﻭﻝ ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻴﺴﺖ ﻭ ﺣﺼﻮﻝ ﺗﺎءﻳﻴﺪﺍﺕ ﺭﺣﻤﺎﻧﻰ "‬

‫) ﺹ ‪٨٨‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺕ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ (‬ ‫ﺹ ‪٢١٠‬‬

‫‪ " - ٥‬ﺍﻯ ﺑﻨﺪﮔﺎﻥ ﺻﺎﺩﻕ ﺟﻤﺎﻝ ﻗﺪﻡ ﺩﺭ ﻫﺮ ﮐﻮﺭ ﻭ ﺩﻭﺭﻯ ﺿﻴﺎﻓﺖ ﻣﻘﺒﻮﻝ ﻭ ﻣﺤﺒﻮﺏ ﻭ ﺗﻤﺪﻳﺪ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻣﻤﺪﻭﺡ ﻭ ﻣﺤﻤﻮﺩ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﻋﻈﻴﻢ ﻭ ﮐﻮﺭ ﮐﺮﻳﻢ‬ ‫ﻣﺎﺋﺪﻩ ﺑﺠﻬﺖ ّ‬

‫ﮐﻪ‬

‫ﺣﻖ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺷﻤﺮﺩﻩ‬ ‫ﻧﻬﺎﻳﺖ ﺳﺘﺎﻳﺶ ﺭﺍ ﺩﺍﺭﺩ ﺯﻳﺮﺍ ﺍﺯ ﻣﺤﺎﻓﻞ ﺫﮐﺮﺍ‪ ‬ﻭ ﻣﺠﺎﻟﺲ ﭘﺮﺳﺘﺶ ّ‬

‫ﺍﻟﻬﻴﻪ ﺗﻼﻭﺕ ﻣﻴﮕﺮﺩﺩ ﻭ ﻗﺼﺎﺋﺪ ﻭ ﻣﺤﺎﻣﺪ ﻭ ﻧﻌﻮﺕ‬ ‫ﻣﻴﺸﻮﺩ ﭼﻪ ﮐﻪ ﺩﺭ ﻣﺠﺎﻟﺲ ﺿﻴﺎﻓﺖ ﺁﻳﺎﺕ ّ‬

‫ﺍﻟﻬﻴﻪ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ ﻭ ﻧﻔﻮﺱ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻧﺠﺬﺍﺏ ﻣﺒﻌﻮﺙ ﻣﻴﮕﺮﺩﺩ ‪.‬ﺍﺻﻞ ﻣﻘﺼﻮﺩ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺳﻨﻮﺣﺎﺕ‬

‫ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﻣﻄﺎﺑﻖ‬ ‫ﺑﺎﻟﺘﺒﻊ ﻏﺬﺍﺋﻰ ﻧﻴﺰ ﺻﺮﻑ ﻣﻴﮕﺮﺩﺩ ﺗﺎ َ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺿﻤﻦ ّ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺳﺎﺑﻎ ﺍﺳﺖ ﻧﻌﻢ‬ ‫ﻋﺎﻟﻢ ﺭﻭﺣﺎﻧﻰ ﮔﺮﺩﺩ ﻭ ﺗﻦ ﺣﮑﻢ ﺟﺎﻥ ﮔﻴﺮﺩ ﻫﻤﭽﻨﺎﻧﮑﻪ ﻧﻌﻢ‬ ‫َ‬ ‫ّ‬

‫ﺟﺴﻤﺎﻧﻴﻪ ﻧﻴﺰ ﮐﺎﻣﻞ ﺷﻮﺩ ‪ .‬ﺑﺎﺭﻯ ﺧﻮﺷﺎ ﺑﺤﺎﻝ ﺷﻤﺎ ﮐﻪ ﺍﻳﻦ ﺣﮑﻢ ﻟﻄﻴﻒ ﺭﺍ ﻣﺠﺮﻯ ﻣﻴﺪﺍﺭﻳﺪ ﻭ‬ ‫ّ‬ ‫ﺍﺣﺒﺎءﺍ‪ ‬ﻣﻴﺸﻮﻳﺪ ﻉ ﻉ " ‪.‬‬ ‫ﺳﺒﺐ ّ‬ ‫ﺗﻨﺒﻪ ﻭ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ّ‬ ‫ﺗﺬﮐﺮ ﻭ ّ‬

‫) ﺹ ‪ ١٥٧ - ٨‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫***‬

‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﻀﺮﺕ ّ‬

‫ﻣﻬﻤﮥ ﺧﻄﻴﺮﻩ ﮐﻪ ﺩﺭ ﺗﻘﻮﻳﺖ ﻭ ﺗﺸﻴﻴﺪ ﻣﺒﺎﻧﻰ ﻧﻈﻢ ﺍﻟﻬﻰ ﮐﻤﮏ ﻓﺮﺍﻭﺍﻥ‬ ‫" ﺩﻳﮕﺮ ﺍﺯ ﻣﺸﺮﻭﻋﺎﺕ ّ‬

‫ﻗﻮﻳﮥ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﻣﺤﺴﻮﺏ ﻭ ﺩﺭ‬ ‫ﻣﺆﺳﺴﮥ ﺿﻴﺎﻓﺎﺕ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﺭﮐﺎﻥ ّ‬ ‫ﻧﻤﻮﺩﻩ ّ‬

‫ﺍﮐﺜﺮ ﺟﻮﺍﻣﻊ ﺑﻬﺎﺋﻰ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺑﻨﻬﺎﻳﺖ ﺍﺗﻘﺎﻥ ﻭ ﺍﻧﺘﻈﺎﻡ ﺩﺍﺋﺮ ﻭ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ ﻭ ﺩﺭ‬ ‫ﻣﺸﺨﺼﮥ ﺣﻴﺎﺕ ﺟﺎﻣﻌﻪ ﻳﻌﻨﻰ ﺟﻨﺒﻪ ﻫﺎﻯ ﺛﻼﺛﮥ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺩﺍﺭﻯ ﻭ‬ ‫ﺑﺮﻧﺎﻣﮥ ﺁﻥ ﺷﺆﻭﻥ‬ ‫ّ‬

‫ﮐﺎﻣﻼ ﻣﻨﺪﺭﺝ ﻭ ﻣﻨﺪﻣﺞ ﻣﻴﺒﺎﺷﺪ " ‪.‬‬ ‫ﺍﺟﺘﻤﺎﻋﻰ‬ ‫ً‬

‫) ﺹ ‪ ٦٣‬ﺝ ‪ ٤‬ﮐﺘﺎﺏ ﻗﺮﻥ ﺑﺪﻳﻊ ‪ -‬ﺗﺮﺟﻤﮥ ﻣﺼﻮﺏ (‬ ‫*****‬

‫ﺹ ‪٢١١‬‬

‫" ﻋﺪﻝ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺑﺮﺩﺍء ْ َ ْ ِ‬ ‫ﺍﻧﻪ‬ ‫ﻗﻮﻡ َ َ ِ َ ُ ْ‬ ‫‪ُْ َ "-١‬‬ ‫ﭐﻟﻌﺪﻝ َﻭ ِ ‪ُ ‬‬ ‫ﺯﻳﻨﻮﺍ َﻳﺎ َ ْ ُ‬ ‫ﻫﻴﺎﮐﻠﮑﻢ ِ ِ َ‬

‫ﭐﻟﻌﺎﺭﻓﻴﻦ "‬ ‫ﻳﻮﺍﻓﻖ ُ ‪‬‬ ‫ﮐﻞ ْ ُ ْ ِ‬ ‫ﻟﻮ َ ْ ُ ْ‬ ‫ﭐﻟﻨﻔﻮﺱ َ ْ‬ ‫َُ ِ ُ‬ ‫ﻣﻦ ْ َ ِ ِ ْ َ‬ ‫ﺍﻧﺘﻢ ِ َ‬

‫ﺍﻋﻠﻰ (‬ ‫ﺭﺿﻮﺍﻥ ﺍﻟﻌﺪﻝ ‪ -‬ﺹ ‪ ٢٤٨‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ‬ ‫ُ‬ ‫ٰ‬

‫ﺍﻳﻀﴼ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺑﺎﻥ ِ ْ َ ْ ِ‬ ‫ﻣﺮﺍﺗﺐ‬ ‫ﺍﻥ َﻳﺎ َ َ‬ ‫ﻓﭑﻋﻠﻤﻮﺍ ِ َ ‪‬‬ ‫‪ْ َ "-٢‬‬ ‫ﻣﻼٔ ْ َ ْ ِ‬ ‫ﭐﻻﺭﺽ َ ْ ُ ُ ْ‬ ‫ﻟﻠﻌﺪﻝ َ َ ِ ٌ‬ ‫ﻣﻘﺎﻣﺎﺕ َﻭ َ َ ِ ٰ‬ ‫ﺭﺷﺤﴼ‬ ‫ﻋﻠﻴﮑﻢ َ ْ‬ ‫ﻧﺮﺵ َ َ ْ ُ ْ‬ ‫ﺍﻧﺎ َ ُ ّ‬ ‫ﻟﮑﻦ ِ ّ‬ ‫ﻻﻳﺤﺼﻰ َﻭ َ ِ ْ‬ ‫َﻭ َ َ َ‬ ‫ﻣﻌﺎﻧﻰ ُ ْ َ ٰ‬ ‫ُ‬ ‫ﻳﺠﻌﻠﮑﻢ‬ ‫ﻣﻦ َ َ‬ ‫ﻫﺬﺍ ْ َ ْ ِ‬ ‫ﻋﻦ َ َ ِ‬ ‫ﭐﻟﻈﻠﻢ َﻭ َ ْ َ َ ُ ْ‬ ‫ﻟﻴﻄﻬﺮﮐﻢ َ ْ‬ ‫ﭐﻟﺒﺤﺮ ِ ُ َ ‪ْ ُ َ ‬‬ ‫ِ ْ‬ ‫ﺩﻧﺲ ‪ِ ْ ‬‬ ‫ﺍﺻﻞ ْ َ ِ‬ ‫ﻣﺒﺪﺋﻪ‬ ‫ﻋﻠﻤﻮﺍ ِ َ ّ‬ ‫ﺑﺎﻥ َ ْ َ‬ ‫ﭐﻟﻤﺨﻠﺼﻴﻦ ‪َ .‬ﻓﺎ ْ َ ُ ْ‬ ‫ﭐﻟﻌﺪﻝ َﻭ َ ْ َ ُ‬ ‫ﻣﻦ ْ ُ ْ ِ ِ ْ َ‬ ‫ِ َ‬

‫ﻳﻮﻡ ُ ُ ْ ِ ِ‬ ‫ﻟﻮ‬ ‫ﻣﻈﻬﺮ َ ْ ِ‬ ‫ﻇﻬﻮﺭﻩ َ ْ‬ ‫ﻳﺄﻣﺮ ِ ِﺑﻪ َ ْ َ ُ‬ ‫ﻫﻮ َﻣﺎ َ ُ ُ‬ ‫ُ َ‬ ‫ﻧﻔﺲ ﺍ‪ِ ِ‬ﻓﻲ َ ِ‬ ‫ﻟﻤﻴﺰﺍﻥ ْ َ ْ ِ‬ ‫ﺑﻴﻦ‬ ‫ﭐﻟﻌﺎﺭﻓﻴﻦ ‪ْ ُ .‬‬ ‫ﺍﻧﻪ َ ِ ْ َ ُ‬ ‫َُْ ْ‬ ‫ﻗﻞ ِ ‪ُ ‬‬ ‫ﻣﻦ َ ِ ِ ْ َ‬ ‫ﺍﻧﺘﻢ ِ َ‬ ‫ﭐﻟﻌﺪﻝ َ ْ َ‬

‫ﻟﻮ َ ِ‬ ‫ّ ٰ َ ِ‬ ‫ﻦ‬ ‫ﻳﺄﺗﻲ ِ َ ْ ٍ‬ ‫ﺑﺎﻣﺮ َ ْ َ ُ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ ْ َ َ ِ‬ ‫ﻳﻔﺰﻉ َﻣ ْ‬ ‫ﺍﻧﻪ َ ْ‬ ‫ﭐﻻﺭﺽ ﻭ ِ ‪ُ ‬‬

‫ِﻓﻲ ‪ِ ٰ ‬‬ ‫ﻓﺰﻉ‬ ‫ﺍﻧﻪ َ َ ْ ٌ‬ ‫ﻣﺒﻴﻦ َﻭ ِ ّ‬ ‫ﺍﻥ َ َ َ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ ْ َ ْ ِ‬ ‫ﻟﻌﺪﻝ ُ ِ ْ ٌ‬ ‫ﭐﻻﺭﺽ ِ ‪ُ ‬‬ ‫ﻟﻢ َ ُ ْ ِ‬ ‫ﻟﻮ‬ ‫ْ َْ ِ‬ ‫ﭐﻟﻔﻄﺎﻡ َ ْ‬ ‫ﭐﻟﺨﻠﻖ َ ْ‬ ‫ﭐﻟﺮﺿﻴﻊ ِ َ‬ ‫ﻳﮑﻦ ّﺍﻻ َ َ َ ِ‬ ‫ﻣﻦ ْ ِ َ ِ‬ ‫ﮐﻔﺰﻉ ّ ِ ْ ِ‬

‫ﭐﻟﻨﺎﻇﺮﻳﻦ ‪. "...‬‬ ‫َُْ ْ‬ ‫ﻣﻦ ْ َ ِ ِ ْ َ‬ ‫ﺍﻧﺘﻢ ِ َ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪٢٥٣ - ٤‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﻭ ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﮐﻞ ِﺫﻱ َ ‪‬‬ ‫ﻄﺎء ُ ‪‬‬ ‫ﻣﻦ ْ َ ْ ِ‬ ‫ﺣﻘﻪ ‪"...‬‬ ‫ﭐﻟﻌﺪﻝ ِ ْ‬ ‫ﺣﻖ َ ‪ُ ‬‬ ‫‪ِ " - ٣‬ﻭ ِ َ‬ ‫ﺍﻋ َ ُ‬

‫) ﺹ ‪(٢٥٤‬‬

‫ﻭ ﺑﺎﺯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺑﻄﺮﺍﺯ ْ َ ْ ِ‬ ‫ﺛﻢ‬ ‫ﻫﻴﺎﮐﻠﮑﻢ ِ ِ َ ِ‬ ‫‪ْ ُ "-٤‬‬ ‫ﭐﻟﻌﺪﻝ ُ ‪‬‬ ‫ﺯﻳﻨﻮﺍ َ َ ِ َ ُ ْ‬ ‫ﻗﻮﻡ َ ‪ُ ُ ‬‬ ‫ﻗﻞ َﻳﺎ َ ْ ُ‬

‫ﻣﻦ‬ ‫ﭐﻻﻟﻮﺍﺡ َﻭ َﻻ َ ُ ْ ُ ‪‬‬ ‫ْ ُ ُ ْ‬ ‫ﺗﮑﻮﻧﻦ ِ َ‬ ‫ﺑﻤﺎ َ َ َ‬ ‫ﭐﺣﮑﻤﻮﺍ ِ َ‬ ‫ﺣﮑﻢ ﭐ‪ِ ُ‬ﻓﻰ ْ َ ْ َ ِ‬ ‫ﭐﻟﻤﺘﺠﺎﻭﺯﻳﻦ " ‪.‬‬ ‫َُْ َ ِ​ِْ َ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪٢٥٤‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬ ‫ﺹ ‪٢١٢‬‬

‫ﻭ ﺩﺭ ﺍﻭﺍﺧﺮ ﺍﻳﻦ ﻟﻮﺡ ﻣﻨﻴﻊ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻭﻟ‪‬ﮏ‬ ‫‪ ِ "-٥‬‬ ‫ﭐﻟﻨﺎﺱ ُ َ ‪َ ‬‬ ‫ﻳﺤﺎﺭﺑﻮﻥ َ َ‬ ‫ﻳﺠﺎﺩﻟﻮﻥ ﻭ ُ َ ِ ُ ْ َ‬ ‫ﭐﻟﺬﻳﻦ ُ َ ِ ُ ْ َ‬ ‫ﻣﻊ ّ ِ‬ ‫ﺍﻥ ‪َ ْ ِ ‬‬ ‫ﺭﺿﻮﺍﻥ ْ َ ْ ِ‬ ‫ﻋﻦ ِ ْ َ ِ‬ ‫ﭐﻟﻈﺎﻟﻤﻴﻦ ِﻓﻲ‬ ‫ﭐﻟﻌﺪﻝ َﻭ َ ُ ْ‬ ‫ﺧﺮﺟﻮﺍ َ ْ‬ ‫َ َ ُ ْ‬ ‫ﻣﻦ ّ ِ ِ ْ َ‬ ‫ﮐﺎﻧﻮﺍ ِ َ‬

‫ﻋﺰ َ ِ ْ ٍ‬ ‫ﺣﻔﻴﻆ " ‪.‬‬ ‫ﺍﻟﻮﺍﺡ ِ ‪‬‬ ‫ََْ ِ‬ ‫) ﺹ ‪(٢٥٧‬‬

‫ﮐﻮﻧﻮﺍ َ َ ِ‬ ‫ﺑﻴﻦ ّ ٰ َ ِ‬ ‫ﭐﻟﻌﺪﻝ َﻭ ْ ِ ْ َ ِ‬ ‫ﻣﻈﺎﻫ َﺮ ْ َ ِ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ‬ ‫‪ُْ ْ ُ "-٦‬‬ ‫ﭐﻻﻧﺼﺎﻑ َ ْ َ‬

‫ﭐﻻﺭﺿﻴﻦ " ‪.‬‬ ‫ْ َ​َ ِ ْ َ‬

‫) ﺹ ‪ ١٧١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ِ َ "-٧‬‬ ‫ﻟﻴﻈﻬﺮ‬ ‫ﺛﻢ َ َ‬ ‫ﻋﻠﻰ ّ ِ‬ ‫ﺍﻧﻔﺴﮑﻢ ُ ‪‬‬ ‫ﻋﻠﻰ َ ْ ُ ِ ُ ْ‬ ‫ﺍﻥ ْ ِ ُ ْ‬ ‫ﭐﻟﻨﺎﺱ ِ َ ْ َ َ‬ ‫ﭐﻋﺪﻟﻮﺍ َ َ ٰ‬

‫ﺁﺛﺎﺭ ْ َ ْ ِ‬ ‫ﭐﻟﻤﺨﻠﺼﻴﻦ " ‪.‬‬ ‫ﻣﻦ َ ْ َ ِ ُ ْ‬ ‫ﭐﻟﻌﺪﻝ ِ ْ‬ ‫ُ‬ ‫ﻋﺒﺎﺩﻧﺎ ْ ُ ْ ِ ِ ْ َ‬ ‫ﺑﻴﻦ ِ َ ِ َ‬ ‫ﺍﻓﻌﺎﻟﮑﻢ َ ْ َ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺳﻮﺭﺓ ﺍﻟﺒﻴﺎﻥ ‪ -‬ﺹ ‪١١٤‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﻣﺠﺎﺯﺍﺕ ْ َ ْ َ ِ‬ ‫ﺟﻨﺪ ﻭ ِ‬ ‫‪ِ َ ِ "-٨‬‬ ‫ﻣﮑﺎﻓﺎﺗﻬﺎ‬ ‫ﻟﻠﻌﺪﻝ ْ ٌ‬ ‫ﻫﻰ ُ َ َ ُ‬ ‫ﭐﻻﻋﻤﺎﻝ َﻭ ُ َ َ ُ َ‬ ‫ُ َ َ‬

‫ﻃﺎﻍ‬ ‫ﭐﻟﻌﺎﻟﻢ َﻭ َ َ َ‬ ‫ﺍﺧﺬ ُ ‪‬‬ ‫ﺑﻬﻤﺎ ْ َ َ َ‬ ‫ِ​ِ َ‬ ‫ﮐﻞ َ ِ‬ ‫ﭐﻟﻨﻈﻢ ِﻓﻰ ْ َ َ ِ‬ ‫ﺧﺒﺎء ‪ِ ْ ‬‬ ‫ﭐﺭﺗﻔﻊ ِ َ ُ‬ ‫ﻣﻦ َ ْ ِ َ ِ‬ ‫ﺯﻣﺎﻡ َ ْ ِ ِ‬ ‫ﭐﻟﺠﺰﺍء " ‪.‬‬ ‫ﻧﻔﺴﻪ ِ ْ‬ ‫َِ َ‬ ‫ﺧﺸﻰ◌ﺓ ْ َ َ‬ ‫) ﺹ ‪ ١٧٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻋﺎﻟﻢ ﻋﺪﻝ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﺩﺍﺭﺍﻯ ﺩﻭ ﺭﮐﻦ ﺍﺳﺖ ﻣﺠﺎﺯﺍﺕ ﻭ‬ ‫ﻣﺮﺑﻰ َ‬ ‫ﺣﺰﺏ ﭐ‪ّ ‬‬ ‫‪َ " - ٩‬ﻳﺎ ِ ْ َ‬

‫ﻋﺎﻟﻢ " ‪ ) .‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺑﺸﺎﺭﺍﺕ‬ ‫ﻣﮑﺎﻓﺎﺕ ﻭ ﺍﻳﻦ ﺩﻭ ﺭﮐﻦ ﺩﻭ ﭼﺸﻤﻪ ﺍﻧﺪ ﺍﺯ ﺑﺮﺍﻯ ﺣﻴﺎﺕ ﺍﻫﻞ َ‬ ‫ﺍﺑﻬﻰ (‬ ‫ ﺹ ‪١٤‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬‫ٰ‬

‫ﺍﻋﻠﻰ ﺳﺮﺍﺝ ﻋﺒﺎﺩ ﺩﺍﺩ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺑﻪ ﺑﺎﺩﻫﺎﻯ‬ ‫‪ " - ١٠‬ﮐﻠﻤﺔ ﺍ‪ ‬ﺩﺭ ﻭﺭﻕ ﺷﺸﻢ ﺍﺯ ﻓﺮﺩﻭﺱ‬ ‫ٰ‬

‫ﺍﺗﺤﺎﺩ ﺍﺳﺖ ﺑﻴﻦ ﻋﺒﺎﺩ " ‪.‬‬ ‫ﻣﺨﺎﻟﻒ ﻇﻠﻢ ﻭ ﺍﻋﺘﺴﺎﻑ ﺧﺎﻣﻮﺵ ﻣﻨﻤﺎﺋﻴﺪ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ﻇﻬﻮﺭ ّ‬

‫ﻓﺮﺩﻭﺳﻴﻪ (‬ ‫) ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﮥ‬ ‫ّ‬ ‫ﺹ ‪٢١٣‬‬

‫ﺍﻭﻟﻰ‬ ‫ﺍﻭﻝ ﻭ ﺭﺗﺒﮥ‬ ‫ﻟﻌﻤﺮﭐ‪ ِ‬ﻋﺪﻝ ﺟﻨﺪﻯ ﺍﺳﺖ ﻗﻮﻯ ‪ .‬ﺍﻭ ﺍﺳﺖ ﺩﺭ ﻣﻘﺎﻡ ّ‬ ‫‪ُ ْ َ َ " - ١١‬‬ ‫ٰ‬ ‫ﻣﺤﺒﺖ ﻭ ﺟﻮﺩ "‬ ‫ﻣﺒﻴﻦ ﺍﺳﺮﺍﺭ ﻭﺟﻮﺩ ﻭ ﺩﺍﺭﺍﻯ ﺭﺗﺒﮥ‬ ‫ّ‬ ‫ﻓﺎﺗﺢ ﺍﻓﺌﺪﻩ ﻭ ﻗﻠﻮﺏ ﻭ ﺍﻭ ﺍﺳﺖ ّ‬

‫) ﺹ ‪ ١٧٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ١٢‬ﺛﻤﺮ ﺳﺪﺭﮤ ﺍﻧﺴﺎﻧﻰ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﺑﻮﺩﻩ ﺍﮔﺮ ﺩﺍﺭﺍﻯ ﺍﻳﻦ ﺛﻤﺮ ﻧﺒﺎﺷﺪ ﻻﻳﻖ ﻧﺎﺭ ﺍﺳﺖ‬

‫ﻋﺎﻟﻢ ﺑﺪﻭ ﭼﻴﺰ‬ ‫ﺑﺼﺎ‪‬ﺮﻫﻢ ‪َ .‬‬ ‫‪َْ .‬‬ ‫ﺍﺑﺼﺎﺭﻫﻢ ﻭ َ َ ‪ْ ُ َ ‬‬ ‫ﭐﻟﻐﺮﻭﺭ َ ْ َ َ ُ ْ‬ ‫ﺍﻋﻤﻰ ُ ُ ْ ُ‬ ‫ﻗﺪ َ ْ َ‬ ‫ﻣﺤﺘﺎﺝ ﻧﻈﻢ ﻭ ﻋﺪﻝ "‬

‫) ﺹ ‪ ٢١٢‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪١٢٩‬ﺑﺪﻳﻊ (‬

‫‪ " - ١٣‬ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﺩﻭ ﺣﺎﺭﺳﻨﺪ ﺍﺯ ﺑﺮﺍﻯ ﺣﻔﻆ ﻋﺒﺎﺩ " ‪٠‬‬

‫ﻣﺤﻤﺪ ﺗﻘﻰ ﻧﺠﻔﻰ (‬ ‫) ﺹ ‪ ١٠‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﺸﻴﺦ‬ ‫ّ‬

‫ﻋﺎﻟﻢ ﻭ ﺭﺍﺣﺖ ﺍﻣﻢ "‬ ‫‪" - ١٤‬ﻫﻴﭻ ﻧﻮﺭﻯ ﺑﻪ ﻧﻮﺭ ﻋﺪﻝ ﻣﻌﺎﺩﻟﻪ ﻧﻤﻰ ﻧﻤﺎﻳﺪ ‪ .‬ﺁﻧﺴﺖ ﺳﺒﺐ ﻧﻈﻢ َ‬

‫ﻣﺤﻤﺪ ﺗﻘﻰ ﻧﺠﻔﻰ (‬ ‫) ﺹ ‪ ٢٢‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﻪ ﺷﻴﺦ‬ ‫ّ‬

‫ﻣﻌﻠﻖ ﻭ ﻣﻨﻮﻁ ﺍﺳﺖ‬ ‫ﺣﻘﻪ ﺍﺳﺖ ﺑﻪ ﺩﻭ ﮐﻠﻤﻪ ّ‬ ‫ﮐﻞ ﺫﻯ ٍ‬ ‫ﺣﻖ ّ‬ ‫‪ " - ١٥‬ﻣﻘﺎﻡ ﻋﺪﻝ ﮐﻪ ﺍﻋﻄﺎﻯ ّ‬

‫ﻣﺠﺎﺯﺍﺕ ﻭ ﻣﮑﺎﻓﺎﺕ " ‪٠‬‬

‫) ﺹ ‪١٦٣ - ٤‬ﺝ ‪ ٧‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ (‬

‫‪ " - ١٦‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﮔﺮ ﺁﻓﺘﺎﺏ ﻋﺪﻝ ﺍﺯ ﺳﺤﺎﺏ ﻇﻠﻢ ﻓﺎﺭﻍ ﺷﻮﺩ ﺍﺭﺽ ﻏﻴﺮ ﺍﺭﺽ ﻣﺸﺎﻫﺪﻩ‬

‫ﮔﺮﺩﺩ‬

‫" ‪ ).‬ﺹ ‪ ٥٩‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬

‫‪ " - ١٧‬ﺑﻴﻘﻴﻦ ﻣﺒﻴﻦ ﺑﺪﺍﻥ ﺍﻳﻦ ﻇﻠﻤﻬﺎﻯ ﻭﺍﺭﺩﮤ ﻋﻈﻴﻤﻪ ﺗﺪﺍﺭﮎ ﻋﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﻣﻴﻨﻤﺎﻳﺪ "‬

‫‪٠‬‬

‫) ﺹ ‪ ٥٨‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﻪ (‬ ‫ﺹ ‪٢١٤‬‬

‫ﺍﺷﺪ ﺍﺷﺮﺍﻕ ﺍﺯ ﻣﻄﻠﻊ‬ ‫‪ " - ١٨‬ﻋﻨﻘﺮﻳﺐ ﻳﻮﻣﻰ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ ﮐﻪ ﻣﺆﻣﻨﻴﻦ ﺁﻓﺘﺎﺏ ﻋﺪﻝ ﺭﺍ ﺩﺭ ّ‬

‫ﺟﻼﻝ ﻣﺸﺎﻫﺪﻩ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ " ‪.‬‬

‫) ﺹ ‪ ٥٩‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﻪ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺍﻟﺤﻤﺪ‪ ‬ﺁﻓﺘﺎﺏ ﻋﺪﻝ ﺍﺯ ﺍﻓﻖ ﺑﻬﺎءﺍ‪ ‬ﻃﺎﻟﻊ ﺷﺪ ﺯﻳﺮﺍ ﺩﺭ ﺍﻟﻮﺍﺡ ﺑﻬﺎءﺍ‪‬‬

‫ﺍﻭﻝ ﺍﺑﺪﺍﻉ ﺗﺎ ﺣﺎﻝ ﺑﺨﺎﻃﺮﻯ ﺧﻄﻮﺭ ﻧﻨﻤﻮﺩﻩ " ‪٠‬‬ ‫ﺍﺳﺎﺱ ﻋﺪﻟﻰ ﻣﻮﺟﻮﺩ ﮐﻪ ﺍﺯ ّ‬ ‫) ﺹ ‪ ٥٩‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ(‬

‫ﺭﺑﻮﺑﻴﺖ ﺍﺳﺖ ‪ .‬ﺧﻴﻤﮥ‬ ‫ﺭﺣﻤﺎﻧﻴﺖ ﺍﺳﺖ ﻋﺪﻝ ﻧﻴﺰ ﺍﺯ ﺻﻔﺖ‬ ‫‪ " - ٢‬ﻫﻤﭽﻨﺎﻧﮑﻪ ﻋﻔﻮ ﺍﺯ ﺻﻔﺖ‬ ‫ّ‬ ‫ّ‬

‫ﻭﺟﻮﺩ ﺑﺮ ﺳﺘﻮﻥ ﻋﺪﻝ ﻗﺎﺋﻢ ﻧﻪ ﻋﻔﻮ ﻭ ﺑﻘﺎﻯ ﺑﺸﺮ ﺑﺮ ﻋﺪﻝ ﺍﺳﺖ ﻧﻪ ﻋﻔﻮ "‬

‫) ﺩﺭ ﻗﻄﻌﮥ ‪ ٧٧‬ﺹ ‪ ٢٠٣‬ﻣﻔﺎﻭﺿﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬ ‫ﺣﻘﺎﻧﻴﺖ ﺍﺳﺖ ﻭ ﺁﻥ ﻋﺪﻡ ﺍﻟﺘﻔﺎﺕ ﻭ ﺍﻟﺘﺰﺍﻡ ﻣﻨﺎﻓﻊ‬ ‫‪ " - ٣‬ﺛﺎﻧﻰ ﺻﻔﺖ‬ ‫ﮐﻤﺎﻟﻴﻪ ﻋﺪﻝ ﻭ ّ ّ‬ ‫ّ‬

‫ﺷﺨﺼﻴﻪ ﺧﻮﺩ ﻭ ﺑﺪﻭﻥ ﻣﻼﺣﻈﻪ ﻭ ﻣﺮﺍﻋﺎﺕ ﺟﻬﺘﻰ ﺍﺯ ﺟﻬﺎﺕ ‪ ،‬ﺑﻴﻦ ﺧﻠﻖ ﺍﺟﺮﺍء‬ ‫ﺫﺍﺗﻴﻪ ﻭ ﻓﻮﺍﺋﺪ‬ ‫ّ‬ ‫ّ‬

‫ﺣﻖ ﻧﻤﻮﺩﻥ ‪. "...‬‬ ‫ﺍﺣﮑﺎﻡ ّ‬ ‫ﻣﺪﻧﻴﻪ (‬ ‫) ﺭﺳﺎﻟﮥ‬ ‫ّ‬

‫***‬

‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﻀﺮﺕ ّ‬

‫ﻣﺆﺑﺪ ﺻﻠﺢ ﺍﻋﻈﻢ ﻳﺰﺩﺍﻧﻰ ﺍﺳﺖ " ‪.‬‬ ‫" ﻋﺪﺍﻟﺖ ﻳﮕﺎﻧﻪ ﺍﺳﺎﺱ ﻭ ﺑﻨﻴﺎﻥ ﺭﺻﻴﻦ ﻭ ّ‬

‫) ﺹ ‪ ٦٠‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬

‫" ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻓﺼﻞ ﻧﻬﻰ ﺍﺯ ﻇﻠﻢ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ "‬ ‫*****‬

‫ﺹ ‪٢١٥‬‬

‫" ﻋﺬﺭ ﺧﻮﺍﻫﻰ ﻭ ﻋﻔﻮ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫" ﺍﺯ ﺧﺎﻃﺌﺎﻥ ﺩﺭ ﮐﻤﺎﻝ ﺍﺳﺘﻴﻼء ﺩﺭ ﮔﺬﺭﺩ ﻭ ﻃﻠﺐ ﻣﻐﻔﺮﺕ ﻧﻤﺎﻳﺪ ﻭ ﺑﺮ ﻋﺎﺻﻴﺎﻥ ﻗﻠﻢ ﻋﻔﻮ ﺩﺭ‬

‫ﮐﺸﺪ ﻭ ﺑﺤﻘﺎﺭﺕ ﻧﻨﮕﺮﺩ ﺯﻳﺮﺍ ُﺣﺴﻦ ﺧﺎﺗﻤﻪ ﻣﺠﻬﻮﻝ ﺍﺳﺖ ‪ .‬ﺍﻯ ﺑﺴﺎ ﻋﺎﺻﻰ ﮐﻪ ﺩﺭ ﺣﻴﻦ ﻣﻮﺕ‬

‫ﺑﺠﻮﻫﺮ‬

‫ﺍﻋﻠﻰ ﺷﺘﺎﺑﺪ ﻭ ﺑﺴﺎ ﻣﻄﻴﻊ ﻭ ﻣﺆﻣﻦ ﮐﻪ ﺩﺭ‬ ‫ﻣﻮﻓﻖ ﺷﻮﺩ ﻭ ﺧﻤﺮ ﺑﻘﺎ ﭼﺸﺪ ﻭ ﺑﻤﻼٔ‬ ‫ﺍﻳﻤﺎﻥ ّ‬ ‫ٰ‬

‫ﻣﻘﺮ ﻳﺎﺑﺪ " ‪.‬‬ ‫ﻭﻗﺖ ﺍﺭﺗﻘﺎﻯ ﺭﻭﺡ ﺗﻘﻠﻴﺐ ﺷﻮﺩ ﻭ ﺑﺎﺳﻔﻞ ﺩﺭﮐﺎﺕ ﻧﻴﺮﺍﻥ ّ‬ ‫) ﺹ ‪ ١٥٠‬ﻁ ‪ ١٩٣٣‬ﻣﺼﺮ (‬

‫ﻣﺤﺒﺖ ﻭ ﺭﺃﻓﺖ ﺳﻠﻮﮎ ﻧﻤﺎﺋﻴﺪ ﺍﮔﺮ ﺧﻼﻓﻰ ﺍﺯ ﻧﻔﺴﻰ‬ ‫‪ " - ٢‬ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺩﺭ ﮐﻤﺎﻝ ﺭﺣﻤﺖ ﻭ‬ ‫ّ‬

‫ﻣﺘﺬﮐﺮ ﺩﺍﺭﻳﺪ ‪ .‬ﺳﺨﺖ ﻣﮕﻴﺮﻳﺪ ﻭ ﺑﺮ‬ ‫ﺣﺐ ﺍﻭ ﺭﺍ‬ ‫ﺻﺎﺩﺭ ﺷﻮﺩ ﻋﻔﻮ ﻓﺮﻣﺎﺋﻴﺪ ‪ .‬ﺑﺎ ﮐﻤﺎﻝ‬ ‫ّ‬ ‫ّ‬

‫ﺗﮑﺒﺮ ﻭ ُﻋﺠﺐ ﻧﮑﻨﻴﺪ " ‪٠‬‬ ‫ﻳﮑﺪﻳﮕﺮ ّ‬ ‫) ﺹ ‪ ١٣٢‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺣﻖ ﻭﺍﮔﺬﺍﺭﻳﺪ ‪ .‬ﻋﺪﻝ ﺍﻟﻬﻰ ﻣﻬﻴﻤﻦ‬ ‫‪ " - ٣‬ﻫﺮ ﻇﻠﻤﻰ ﮐﻪ ﺍﺯ ﻇﺎﻟﻤﻰ ﻇﺎﻫﺮ ﺷﺪ ﺍﻭ ﺭﺍ ﺑﻨﻔﺲ ّ‬

‫ﺍﻋﻠﻰ (‬ ‫ﻭ ﻣﺤﻴﻂ ﺍﺳﺖ " ) ﺹ ‪ ١٥٢ - ٣‬ﺝ ‪ ٧‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻣﻔﺎﻭﺿﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻣﺎ ﻫﻴﺌﺖ‬ ‫ﺗﻌﺪﻯ ﻧﻤﺎﻳﺪ‬ ‫ّ‬ ‫‪ " - ١‬ﺍﮔﺮ ﺷﺨﺼﻰ ﺑﺪﻳﮕﺮﻯ ّ‬ ‫ﻣﺘﻌﺪﻯ ﻋﻠﻴﻪ ﺑﺎﻳﺪ ﻋﻔﻮ ﻧﻤﺎﻳﺪ ّ‬

‫ﺑﺸﺮﻳﻪ ﻧﻤﺎﻳﺪ " ‪٠‬‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺑﺎﻳﺪ ﻣﺤﺎﻓﻈﻪ ﺣﻘﻮﻕ‬ ‫ّ‬ ‫ّ‬ ‫) ﻗﻄﻌﮥ ‪( ٧٧‬‬ ‫ﺹ ‪٢١٦‬‬

‫ﻭ ﺑﺎﺯ ﺩﺭ ﻣﻔﺎﻭﺿﺎﺕ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺗﻌﺪﻯ ﮐﻨﺪ ﻭ ﻇﻠﻢ ﻭ ﺟﻔﺎ ﺭﻭﺍ ﺩﺍﺭﺩ ﻭ ﺯﺧﻢ ﺑﺮ ﺟﮕﺮ ﮔﺎﻩ ﺯﻧﺪ‬ ‫‪ " - ٢‬ﺍﮔﺮ ﮐﺴﻰ ﺑﺮ ﻧﻔﺲ ﻣﻦ ّ‬

‫ﺗﻌﺪﻯ‬ ‫ﺳﻴﺪ ﻣﻨﺸﺎﺩﻯ ّ‬ ‫ﺗﻌﺮﺽ ﻧﻨﻤﺎﻳﻢ ﺑﻠﮑﻪ ﻋﻔﻮ ﻧﻤﺎﻳﻢ ﻭﻟﻰ ﺍﮔﺮ ﮐﺴﻰ ﺑﺨﻮﺍﻫﺪ ﺑﺎﻳﻦ ّ‬ ‫ﺍﺑﺪﴽ ّ‬ ‫ﺍﻟﺒﺘﻪ ﺭﺩﻉ ﻭ ﻣﻨﻊ ﻧﻤﺎﻳﻢ " ) ﻗﻄﻌﻪ ‪( ٧٧‬‬ ‫ﮐﻨﺪ ّ‬

‫ﺍﺫﻳﺖ ﻧﻤﺎﻳﺪ ﻋﻔﻮﺵ ﮐﻨﻢ " ‪.‬‬ ‫ّ‬ ‫ﺍﻣﺎ ﺑﺸﺨﺺ ﻣﻦ ﺍﮔﺮ ّ‬ ‫ﻣﺠﺪﺩ ﺗﺄﮐﻴﺪﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪ّ " :‬‬

‫ﻣﺤﺒﺖ ﺑﺎﺷﻴﺪ ‪ .‬ﺑﻬﻴﭻ ﻭﺟﻪ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﺩﻭﺭ ﻭ‬ ‫‪ " - ٣‬ﺑﺎﻳﺪ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻟﻔﺖ ﻭ‬ ‫ّ‬

‫ﻣﮑﺪﺭ ﻧﮕﺮﺩﻳﺪ ﺯﻳﺮﺍ ﻭﻗﺎﻳﻊ‬ ‫ﻋﺮﺽ ﺍﺳﺖ ﺯﺍﺋﻞ ﻣﻴﺸﻮﺩ ‪ .‬ﺍﮔﺮ ﺍﺯ ﻳﮑﻰ ﻗﺼﻮﺭﻯ ﺑﻈﻬﻮﺭ‬ ‫ّ‬ ‫ّ‬ ‫ﺟﺰﺋﻴﻪ َ َ‬

‫ﺭﺳﺪ ﺩﻳﮕﺮﺍﻥ ﻋﻔﻮ ﮐﻨﻨﺪ ‪ .‬ﺑﺮﻭﻯ ﺍﻭ ﻧﻴﺎﺭﻧﺪ ﺁﻧﻮﻗﺖ ﺧﺪﺍ ﻫﻢ ﺍﺯ ﻗﺼﻮﺭ ﺁﻧﻬﺎ ﭼﺸﻢ ﺧﻮﺍﻫﺪ‬ ‫ﭘﻮﺷﻴﺪ " ‪.‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٢٧٨‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬

‫‪ " - ١‬ﺩﺭﺑﺎﺭﮤ ﺍﺳﺘﻴﻨﺎﻑ ﺧﻮﺍﻫﻰ ﺑﻬﺘﺮﻳﻦ ﻃﺮﻳﻘﻪ ﺑﻨﻈﺮ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﺁﻧﺴﺘﮑﻪ ﺍﺯ ﻫﺮ ﺩﻭ ﻃﺮﻑ‬

‫ﺩﻋﻮﻯ ﺧﻮﺍﺳﺘﻪ ﺷﻮﺩ ﻋﻔﻮ ﻭ ﺍﻏﻤﺎﺽ ﻧﻤﺎﻳﻨﺪ " ‪٠‬‬ ‫ٰ‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٢٠‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫‪ " - ٢‬ﺷﺎﻳﺪ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺍﻣﺘﺤﺎﻧﻰ ﮐﻪ ﺍﻓﺮﺍﺩ ﺑﻬﺎﺋﻰ ﺑﺎﻳﺴﺘﻰ ﺑﮕﺬﺭﺍﻧﻨﺪ ﺩﺭ ﻧﺤﻮﮤ ﺭﻓﺘﺎﺭ ﺑﺎ‬

‫ﺍﻟﻮﺭﺍﻯ ﺁﻧﻬﺎ ﺑﺎﻳﺴﺘﻰ ﻫﻤﻴﺸﻪ ﺁﻣﺎﺩﻩ ﺑﺎﺷﻨﺪ ﮐﻪ‬ ‫ﺑﻬﺎﺋﻴﺎﻥ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭﻟﻰ ﺑﺨﺎﻃﺮ ﺣﻀﺮﺕ ﻣﻮﻟﻰ‬ ‫ٰ‬ ‫ﺧﻄﺎﻫﺎﻯ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺑﺒﺨﺸﻨﺪ ﻭ ﺑﺮﺍﻯ ﺳﺨﻨﺎﻥ ﺩﺭﺷﺘﻰ ﮐﻪ ﺍﺩﺍ ﮐﺮﺩﻩ ﺍﻧﺪ ﻣﻌﺬﺭﺕ ﺑﺨﻮﺍﻫﻨﺪ ‪.‬‬

‫ﺑﺒﺨﺸﻨﺪ ﻭ ﻓﺮﺍﻣﻮﺵ ﮐﻨﻨﺪ " ‪٠‬‬

‫ﻣﺼﻮﺏ (‬ ‫) ﺹ ‪ ٣٠‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬ ‫ﺹ ‪٢١٧‬‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ "‬ ‫" ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﮐﻮﻧﻮﺍ ِﻓﻰ ‪ِ ْ ‬‬ ‫ﻋﻔﻴﻔﴼ " ‪.‬‬ ‫ﭐﻟﻄﺮﻑ َ ِ ْ‬ ‫‪ُْ ْ ُ "-١‬‬

‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺣﮑﻤﺎء ﺹ ‪ ٣٩‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬ ‫ﺍﻣﺎ‪‬ﻪ ِ ْ ِ ْ َ ِ‬ ‫ﺑﭑﻟﻌﺼﻤﺔ َﻭ‬ ‫‪ّ ِ "-٢‬‬ ‫ﻋﺒﺎﺩ ﭐ‪َ ِ‬ﻭ ِ َ ‪ُ ‬‬ ‫ﺍﻧﺎ َ ُ ُ‬ ‫ﻧﺄﻣﺮ ِ َ َ‬

‫ﻣﻦ َ ْ ِ‬ ‫ﻳﺘﻮﺟﻬﻦ ِ َﺍﻟﻰ‬ ‫ﭐﻟﻬﻮﻯ َﻭ َ َ َ ‪ ُ ‬‬ ‫ﻟﻴﻘﻮﻣﻦ ِ ْ‬ ‫ﭐﻟﺘﻘﻮﻯ ِ َ ُ ْ ُ ‪‬‬ ‫ﺭﻗﺪ ْ َ َ ٰ‬ ‫‪ٰ َْ‬‬

‫ﭐﻟﺴﻤﺎ‪ ) . " ‬ﺹ ‪ ٤٢٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﭐ‪ِ ِ َ ِ‬‬ ‫ﻓﺎﻃﺮ ْ َ ِ‬ ‫ﭐﻻﺭﺽ َﻭ ّ َ‬ ‫ﻟﺮﺅﻭﺱ ِ َ ‪ِ ‬‬ ‫ﺍﻣﺎ‪‬ﻪ‬ ‫ﭐﻟﻌﺼﻤﺔ ِ ْ ِ ْ ً‬ ‫ﺍﻥ ﭐ‪ْ َ َ‬‬ ‫‪ ِ "-٣‬‬ ‫ﺟﻌﻞ ْ ِ ْ َ َ‬ ‫ﻗﺪ َ َ َ‬ ‫ﺍﮐﻠﻴﻼ ِ ُ ُ ِ‬ ‫ﻃﻮﺑﻰ ِ َ َ ٍ‬ ‫ﭐﻟﻌﻈﻴﻢ " ‪.‬‬ ‫ﻻﻣﺔ َ َ ْ‬ ‫ﻓﺎﺯﺕ ِ َ‬ ‫ﭐﻟﻤﻘﺎﻡ ْ َ ِ ْ ِ‬ ‫ﺑﻬﺬﺍ ْ َ َ ِ‬ ‫ُ َْ ٰ‬ ‫) ﺹ ‪ ٦٧‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﻭ ﺍﻣﺎﻧﺖ ﺍﻣﺮ‬ ‫ﺍﻳﺎﻡ ﺍﻭﻟﻴﺎء ﺭﺍ ﺫﮐﺮ ﻧﻤﻮﺩﻳﻢ ﻭ ﺑﻪ ّ‬ ‫‪ " - ٤‬ﺩﺭ ﻟﻴﺎﻟﻰ ﻭ ّ‬

‫ﻓﺮﻣﻮﺩﻳﻢ " ‪.‬‬

‫) ﺹ ‪ ١٢٤‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫‪ " - ٥‬ﺍﻫﻞ ﺑﻬﺎء ﻧﻔﻮﺳﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺍﮔﺮ ﺑﺮ ﻣﺪﺍﺋﻦ ﺫﻫﺐ ﻣﺮﻭﺭ ﮐﻨﻨﺪ ﻧﻈﺮ ﺍﻟﺘﻔﺎﺕ ﺑﺂﻥ‬

‫ﻫﻮﻯ ﺩﺭ‬ ‫ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺍﮔﺮ ﭼﻪ ﺟﻤﻴﻊ ﻧﺴﺎء ﺍﺭﺽ ﺑﺎﺣﺴﻦ ﻃﺮﺍﺯ ﻭ ﺍﺑﺪﻉ ﺟﻤﺎﻝ ﺣﺎﺿﺮ ﺷﻮﻧﺪ ﺑﻨﻈﺮ‬ ‫ٰ‬ ‫ﺁﻧﻬﺎ ﻧﻈﺮ ﻧﮑﻨﻨﺪ " ‪.‬‬

‫) ﺹ ‪ ٢٩٩‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " - ٦‬ﺑﮕﻮ ﺍﻯ ﺩﻭﺳﺘﺎﻥ ﺟﻬﺪ ﻧﻤﺎﺋﻴﺪ ﺷﺎﻳﺪ ﻣﺼﻴﺒﺎﺗﻰ ﮐﻪ ﻓﻰ ﺳﺒﻴﻞ ﺍ‪ ‬ﺑﺮ ﻣﻈﻠﻮﻡ ﻭ ﺷﻤﺎ‬

‫ﺗﻤﺴﮏ‬ ‫ﻋﻔﺖ‬ ‫ﻭﺍﺭﺩ ﺷﺪﻩ ﺑﻴﻦ ﻧﺎﺱ ﺿﺎﻳﻊ ﻧﺸﻮﺩ ﺑﺬﻳﻞ ّ‬ ‫ّ‬ ‫ﺹ ‪٢١٨‬‬

‫ﻧﻤﺎﺋﻴﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﻪ ﺣﺒﻞ ﺍﻣﺎﻧﺖ ﻭ ﺩﻳﺎﻧﺖ ‪ .‬ﺻﻼﺡ ﻋﺎﻟﻢ ﺭﺍ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﻧﻪ ﻫﻮﺍﻯ ﻧﻔﺲ‬

‫ﻣﻘﺪﺱ ﺩﺍﺭﻳﺪ ﻭ‬ ‫ﺭﺍ ‪ .‬ﻳﺎ ﺣﺰﺏ ﺍﻟﻤﻈﻠﻮﻡ ﺷﻤﺎﺋﻴﺪ ﺭﻋﺎﺓ ﻋﺎﻟﻢ ﺍﻏﻨﺎﻡ ﺭﺍ ﺍﺯ ﺫﺋﺐ ﻧﻔﺲ ﻭ ﻫﻮﻯ ّ‬ ‫ﻣﺰﻳﻦ ﻧﻤﺎﺋﻴﺪ " ‪.‬‬ ‫ﺑﻪ ﻃﺮﺍﺯ‬ ‫ﺗﻘﻮﻯ ﭐ‪ّ ‬‬ ‫ٰ‬ ‫) ﺹ ‪ ٤٢٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻟﻌﻤﺮ ﭐ‪( * ) ‬‬ ‫‪ " - ٧‬ﻃﺮﺍﺯ ﺍﻋﻈﻢ ﺍﺯ ﺑﺮﺍﻯ ﺍﻣﺎء ﻋﺼﻤﺖ ﻭ ّ‬ ‫ﻋﻔﺖ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ‪ُ ْ َ َ .‬‬

‫ِ‬ ‫ﺍﻋﻠﻰ ﺭﺳﺪ " ‪ ) .‬ﺹ ‪٦٧‬‬ ‫ﺁﻓﺎﻕ ﻋﻮﺍﻟﻢ ﻣﻌﺎﻧﻰ ﺭﺍ ﺭﻭﺷﻦ ﻧﻤﺎﻳﺪ ﻭ ﻋﺮﻓﺶ ﺑﻔﺮﺩﻭﺱ‬ ‫ﻧﻮﺭ ﻋﺼﻤﺖ‬ ‫ٰ‬ ‫ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ )*( ﺩﺭ ﺹ ‪٤٢٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ ﻋﺒﺎﺭﺕ " ﻟﻌﻤﺮﺍ‪ " ‬ﺩﺭﺝ ﻧﺸﺪﻩ ﺍﺳﺖ (‬

‫ﻋﺎﻟﻢ ﺍﺯ ﺑﺮﺍﻯ ﺍﻣﺎء ﭐ‪ ‬ﻋﺼﻤﺖ ﺍﺳﺖ " ‪٠‬‬ ‫‪ " - ٨‬ﺑﻬﺘﺮﻳﻦ ﺟﺎﻣﮥ َ‬

‫) ﺹ ‪ ٤٢٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﻖ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ " ‪.‬‬ ‫‪ " - ٩‬ﻫﺮ ﻧﻔﺴﻰ ﺍﺯ ﺍﻭ ﺁﺛﺎﺭ ﺧﺒﺎﺛﺖ ﻭ ﺷﻬﻮﺕ ﻇﺎﻫﺮ ﺷﻮﺩ ﺍﻭ ﺍﺯ ّ‬

‫) ﺹ ‪ ٢٩٩‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻟﻬﻴﻪ ﻣﺮﻗﻮﻡ‬ ‫ﻋﻔﺖ‬ ‫‪ " - ١‬ﺍﻫﻞ ﺑﻬﺎء ﺑﺎﻳﺪ ﻣﻈﺎﻫﺮ ﻋﺼﻤﺖ‬ ‫ﮐﺒﺮﻯ ﻭ ّ‬ ‫ﻋﻈﻤﻰ ﺑﺎﺷﻨﺪ ﺩﺭ ﻧﺼﻮﺹ ّ‬ ‫ٰ‬ ‫ٰ‬

‫ﺭﺑﺎﺕ ﺣﺠﺎﻝ ﺑﺎﺑﺪﻉ ﺟﻤﺎﻝ ﺑﺮﺍﻳﺸﺎﻥ ﺑﮕﺬﺭﻧﺪ‬ ‫ﻭ ﻣﻀﻤﻮﻥ ﺁﻳﻪ ﺑﻔﺎﺭﺳﻰ ﭼﻨﻴﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ّ‬

‫ﺍﺑﺪﴽ ﻧﻈﺮﺷﺎﻥ ﺑﺂﻥ ﺳﻤﺖ ﻧﻴﻔﺘﺪ ‪ .‬ﻣﻘﺼﺪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﺍﺯ ﺍﻋﻈﻢ ﺧﺼﺎﺋﺺ ﺍﻫﻞ‬ ‫ﺑﻬﺎء ﺍﺳﺖ ‪ .‬ﻭﺭﻗﺎﺕ ﻣﻮﻗﻨﮥ‬ ‫ﺹ ‪٢١٩‬‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﻭ ِﺳﺘﺮ ﻭ ﺣﺠﺎﺏ ﻭ ﺣﻴﺎ ﻣﺸﻬﻮﺭ‬ ‫ﻣﻄﻤﺌﻨﻪ ﺑﺎﻳﺪ ﺩﺭ ﮐﻤﺎﻝ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﻭ ّ‬

‫ﺫﺭﻩ‬ ‫ﮐﻞ ﺑﺮ ﭘﺎﮐﻰ ﻭ ﻃﻬﺎﺭﺕ ﻭ ﮐﻤﺎﻻﺕ‬ ‫ﺁﻓﺎﻕ ﮔﺮﺩﻧﺪ ﺗﺎ ّ‬ ‫ﻋﻔﺘﻴﮥ ﺍﻳﺸﺎﻥ ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ ﺯﻳﺮﺍ ّ‬ ‫ّ‬

‫ﻭﭐﻟﺒﻬﺎء‬ ‫ﺍﻯ ﺍﺯ ﻋﺼﻤﺖ ) * ( ﺍﻋﻈﻢ ﺍﺯ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﻋﺒﺎﺩﺕ ﻭ ﺩﺭﻳﺎﻯ ﻣﻌﺮﻓﺖ ﺍﺳﺖ ‪ُ َ َ ْ َ .‬‬ ‫ﻋﺒﺪﭐﻟﺒﻬﺎ‪ ‬ﻉ ﻉ " ‪٠‬‬ ‫َ​َْ َ‬ ‫ﻋﻠﻴﮏ ِ ْ‬ ‫ﻣﻦ َ ْ ِ ْ َ َ‬

‫ﻋﻔﺖ ﺩﺭﺝ ﺷﺪﻩ ﻭﻟﻰ ﻃﺒﻖ‬ ‫) ) ﺹ ‪ ٤٥٠ - ١‬ﺝ ‪ ١‬ﻣﮑﺎﺗﻴﺐ ﻣﺒﺎﺭﮐﻪ ‪ (*)-‬ﺩﺭ ﮐﺘﺎﺏ ﻣﮑﺎﺗﻴﺐ " ّ‬ ‫ﻣﺮﻗﻮﻣﮥ ﺍﺩﺍﺭﮤ ﺁﺭﺷﻴﻮ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﻋﺼﻤﺖ ﺻﺤﻴﺢ ﺍﺳﺖ ( ‪٠‬‬

‫ﻋﻔﺖ ﻧﻴﺴﺖ ‪ .‬ﺍﻳﻦ ﺍﻋﻈﻢ ﻣﻘﺎﻣﺎﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴﺖ‬ ‫‪ " - ٢‬ﻋﻨﺪﺍ‪ ‬ﺍﻣﺮﻯ ﺍﻋﻈﻢ ﺍﺯ ﻋﺼﻤﺖ ﻭ ّ‬

‫ﻭ ﺍﺯ ﺧﺼﺎﺋﺺ ﺍﻳﻦ ﺧﻠﻘﺖ ﺭﺣﻤﺎﻧﻰ ﻭ ِ‬ ‫ﻋﺎﻟﻢ ﺣﻴﻮﺍﻧﻰ " ‪ ) ٠‬ﺹ ‪ ٢٦٨‬ﺝ‬ ‫ﺩﻭﻥ ﺁﻥ ﺍﺯ ﻣﻘﺘﻀﻴﺎﺕ َ‬

‫‪٢‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫ﺑﺪﺍﺋﻊ ٓ‬

‫‪ " - ٣‬ﺣﺠﺎﺏ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﭼﻨﻴﻦ ﺍﺳﺖ ﮐﻪ ﮐﺴﻰ ﺩﺭ ﺧﺎﻧﻪ ﺍﻯ ﮐﻪ ﻳﮏ ﺯﻥ ﺑﺎﺷﺪ ﺑﺪﻭﻥ ﺍﺟﺎﺯﮤ‬

‫ﺻﺎﺣﺒﺨﺎﻧﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ ﺑﺮﻭﺩ ﻣﮕﺮ ﻳﮑﻨﻔﺮ ﺍﺯ ﻗﻮﻣﺎﻥ ﺯﻥ ﺩﺭ ﺁﻧﺠﺎ ﺣﺎﺿﺮ ﺑﺎﺷﺪ ﻣﺜﻞ‬

‫ﭘﺴﺮ ﻳﺎ ﺩﺧﺘﺮ ﻭ ﻳﺎ ﺑﺮﺍﺩﺭ ﻣﻘﺼﻮﺩ ﺁﻥ ﺍﺳﺖ ﺍﮔﺮ ﻳﮏ ﺯﻥ ﺩﺭ ﺧﺎﻧﻪ ﺑﺎﺷﺪ ﻧﺒﺎﻳﺪ ﻣﺮﺩ ﻏﻴﺮ ﻭﺍﺭﺩ‬ ‫ﺷﻮﺩ "‬

‫) ﺹ ‪ ٣٤١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺑﻬﻰ ﻭ‬ ‫* ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻰ ﺍﺯ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻊ ﻧﺼﻮﺹ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬ ‫ّ‬ ‫ﺣﻀﺮﺕ‬ ‫ﺍﻟﻮﺭﻯ ﺩﺭ ﻓﺼﻮﻝ " ﺗﻘﻮﻯ ﻭ ﺗﻘﺪﻳﺲ ﻭ " ﻧﻬﻰ ﺍﺯ ﺳﻴﺌﺎﺕ ﺍﻫﻞ ﻏﺮﺏ ﻣﻨﺪﺭﺝ ﺍﺳﺖ ﻣﺮﺍﺟﻌﻪ‬ ‫ﻣﻮﻟﻰ‬ ‫ٰ‬ ‫ﻓﺮﻣﺎﺋﻴﺪ *‬

‫*****‬

‫ﺹ ‪٢٢٠‬‬

‫"ﻋﻠﻮﻡ ﻭ ﺻﻨﺎﻳﻊ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﺑﻨﻪ َﻭ ِﺑ ْ ِ ِ‬ ‫ﺗﺮﺑﻴﺔ ْ ِ ِ‬ ‫ﻋﻠﻰ ُ ‪‬‬ ‫ﺑﺎﻟﻌﻠﻢ‬ ‫ﮐﻞ َ ‪‬‬ ‫ﺍﺏ َ ْ ِ َ ُ‬ ‫‪َ ُِ "-١‬‬ ‫ﻨﺘﻪ ِ ْ ِ ْ ِ‬ ‫ﮐﺘﺐ َ َ ٰ‬ ‫َﻭ ْ َ ‪‬‬ ‫ﭐﻟﻠﻮﺡ " ‪.‬‬ ‫ﺩﻭﻧﻬﻤﺎ َ ّ‬ ‫ﻋﻤﺎ ُ ‪َ ‬‬ ‫ﭐﻟﺨﻂ َﻭ ُ ْ ِ ُ َ‬ ‫ﺣﺪﺩ ِﻓﻰ ّ ِ‬

‫ﻭ ﻧﻴﺰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫) ‪( k ٤٨‬‬

‫ﻳﻨﻔﻌﮑﻢ‬ ‫ﺍﺫﻧﺎﮐﻢ ِ َ ْ‬ ‫ﭐﻟﻌﻠﻮﻡ َﻣﺎ َ ْ َ ُ ُ ْ‬ ‫ﺑﺎﻥ َ ْ َ ُ ْ‬ ‫‪َ " - ٢‬ﻭ َ ِ ‪ْ ُ ‬‬ ‫ﺗﻘﺮﺍﻭﺍ ِ َ‬ ‫ﻣﻦ ْ ُ ُ ِ‬ ‫ِ‬ ‫ٰ‬ ‫ﻳﻨﺘﻪ◌ﻯ ِ َﺍﻟﻰ ْ ُ َ ِ َ ِ‬ ‫ﻟﮑﻢ‬ ‫ﭐﻟﮑﻼﻡ َ َ‬ ‫ﺧﻴﺮ َ ُ ْ‬ ‫ﻫﺬﺍ َ ْ‬ ‫ﭐﻟﻤﺠﺎﺩﻟﺔ ِﻓﻰ ْ َ َ ِ‬ ‫ﻻ َﻣﺎ َ ْ َ ِ ْ‬ ‫) ‪( k ٧٧‬‬ ‫ﭐﻟﻌﺎﺭﻓﻴﻦ " ‪.‬‬ ‫ِ ْ‬ ‫ﺍﻥ َ ْ ُ ْ‬ ‫ﻣﻦ َ ِ ِ ْ َ‬ ‫ﺍﻧﺘﻢ ِ َ‬

‫ﺍﺻﻞ ُ ‪‬‬ ‫ﻫﺬﺍ‬ ‫ﻟﻪ َﻭ َ َ‬ ‫ﺟﻞ َ َ‬ ‫ﻋﺮﻓﺎﻥ ﭐ‪ّ َ ِ‬‬ ‫ﻫﻮ ِ َ ُ‬ ‫‪ُ ْ َ "-٣‬‬ ‫ﺟﻼ ُ ُ‬ ‫ﭐﻟﻌﻠﻮﻡ ُ َ‬ ‫ﮐﻞ ْ ُ ْ ِ‬ ‫ﻣﻈﻬﺮ َ ْ ِ ِ‬ ‫ﻳﺤﻘﻖ ِ ّﺍﻻ ِ ِ َ ِ‬ ‫ﺍﺻﻞ‬ ‫ﺑﻌﺮﻓﺎﻥ َ ْ َ ِ‬ ‫ﻧﻔﺴﻪ " ‪ ) .‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ َ ْ ُ‬ ‫َ ْ‬ ‫ﻟﻦ ُ َ ‪َ ‬‬ ‫ُ ‪‬‬ ‫ﭐﻟﺨﻴﺮ (‬ ‫ﮐﻞ ْ َ ْ ِ‬

‫ﺗﺠﻠﻰ ﺳﻮﻡ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﻭ ﺻﻨﺎﻳﻊ ﺍﺳﺖ ‪ .‬ﻋﻠﻢ ﺑﻤﻨﺰﻟﮥ ﺟﻨﺎﺡ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﻭﺟﻮﺩ ﻭ‬ ‫‪ّ "-٤‬‬

‫ﮐﻞ ﻻﺯﻡ ﻭﻟﮑﻦ ﻋﻠﻮﻣﻰ ﮐﻪ ﺍﻫﻞ ﺍﺭﺽ ﺍﺯ ﺁﻥ ﻣﻨﺘﻔﻊ‬ ‫ﻣﺮﻗﺎﺗﺴﺖ ﺍﺯ ﺑﺮﺍﻯ ﺻﻌﻮﺩ ‪ .‬ﺗﺤﺼﻴﻠﺶ ﺑﺮ ّ‬

‫ﺷﻮﻧﺪ ﻧﻪ ﻋﻠﻮﻣﻰ ﮐﻪ ﺑﺤﺮﻑ ﺍﺑﺘﺪﺍء ﺷﻮﺩ ﻭ ﺑﺤﺮﻑ ﻣﻨﺘﻬﻰ ﮔﺮﺩﺩ ‪ .‬ﺻﺎﺣﺒﺎﻥ ﻋﻠﻮﻡ ﻭ ﺻﻨﺎﻳﻊ ﺭﺍ‬

‫ﺍﻡ ْ َ َ ِ‬ ‫ﭐﻟﻤﺂﺏ‬ ‫ﺣﻖ ﻋﻈﻴﻢ ﺍﺳﺖ ﺑﺮ ﺍﻫﻞ ﻋﺎﻟﻢ َ ْ َ ُ‬ ‫ﻳﺸﻬﺪ ِ َ ِ َ‬ ‫ﭐﻟﺒﻴﺎﻥ ِﻓﻰ ْ َ ِ‬ ‫ّ‬ ‫ﺑﺬﻟﮏ ُ ‪‬‬

‫ﭐﻟﺤﻘﻴﻘﺔ ﮐﻨﺰ ﺣﻘﻴﻘﻰ ﺍﺯ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻋﻠﻢ ﺍﻭﺳﺖ ﻭ‬ ‫ﻟﻠﺴﺎﻣﻌﻴﻦ ‪ .‬ﻓﻰ َ ْ َ‬ ‫َِ ْ‬ ‫ﻧﻌﻴﻤﴼ ِ ّ ِ ِ ْ َ‬

‫ﻟﺴﺎﻥ‬ ‫ﺍﻭﺳﺖ ّ‬ ‫ﻧﻄﻖ ِ َ ُ‬ ‫ﻋﺰﺕ ﻭ ﻧﻌﻤﺖ ﻭ ﻓﺮﺡ ﻭ ﻧﺸﺎﻁ ﻭ ﺑﻬﺠﺖ ﻭ ﺍﻧﺒﺴﺎﻁ ِ َ‬ ‫ﮐﺬﻟﮏ َ َ َ‬ ‫ﻋﻠﺖ ّ‬

‫َْ​َ َِ‬ ‫ﭐﻟﻌﻈﻴﻢ "‬ ‫ﺍﻟﻌﻈﻤﺔ ِﻓﻲ َ َ‬ ‫ﻫﺬﺍ ‪ِ ْ ‬‬ ‫ﭐﻟﺴﺠﻦ ْ َ ِ ْ ِ‬

‫ﺍﺑﻬﻰ (‬ ‫ﺗﺠﻠﻴﺎﺕ ‪ -‬ﺹ ‪ ٢٨‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ّ‬ ‫ٰ‬ ‫ﺹ ‪٢٢١‬‬

‫‪ " - ٥‬ﺑﺸﺎﺭﺕ ﻳﺎﺯﺩﻫﻢ ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﺍﺯ ﻫﺮ ﻗﺒﻴﻞ ﺟﺎﺋﺰ ﻭﻟﮑﻦ ﻋﻠﻮﻣﻰ ﮐﻪ ﻧﺎﻓﻊ ﺍﺳﺖ ﻭ‬

‫ﮐﺬﻟﮏ ُ ِ‬ ‫ﺁﻣﺮ‬ ‫ﺳﺒﺐ ﻭ ّ‬ ‫ﻟﺪﻥ ِ ٍ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﻋﻠﺖ ّ‬ ‫ﺗﺮﻗﻰ ﻋﺒﺎﺩ ﺍﺳﺖ َ ِ َ‬ ‫ﭐﻻﻣﺮ ِ ْ‬ ‫ﻗﻀﻰ ْ َ ْ ُ‬ ‫َ‬ ‫ﺣﮑﻴﻢ " ‪٠‬‬ ‫َ ِ ٍْ‬

‫ﺍﺑﻬﻰ (‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺑﺸﺎﺭﺍﺕ ‪ -‬ﺹ ‪ ١٣‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬

‫‪ " - ٦‬ﺣﻀﺮﺕ ﻣﻮﺟﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﺎﻳﺪ ﻧﺎﺱ ﺭﺍ ﺩﺭ ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﻧﺎﻓﻌﻪ ﺍﻣﺮ‬

‫ﻋﺎﻟﻢ ﺍﺯ ﺁﻥ ﻣﻨﺘﻔﻊ ﮔﺮﺩﻧﺪ ﻋﻠﻮﻣﻰ ﮐﻪ ﺍﺯ ﻟﻔﻆ ﺍﺑﺘﺪﺍء ﻭ ﺑﻠﻔﻆ‬ ‫ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺧﻮﺩ ﻭ ﺍﻫﻞ َ‬

‫ﻣﻨﺘﻬﻰ ﮔﺮﺩﺩ ﻣﻔﻴﺪ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﺍﮐﺜﺮﻯ ﺍﺯ ﺣﮑﻤﺎﻯ ﺍﻳﺮﺍﻥ ﻋﻤﺮﻫﺎ ﺑﺪﺭﺱ ﺣﮑﻤﺖ‬

‫ﻣﺸﻐﻮﻟﻨﺪ ﻭ ﻋﺎﻗﺒﺖ ﺣﺎﺻﻞ ﺁﻥ ﺟﺰ ﺍﻟﻔﺎﻇﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ " ‪.‬‬

‫ﺍﺑﻬﻰ (‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻘﺼﻮﺩ ﺹ ‪ ١٠٢‬ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ‬ ‫ٰ‬

‫‪... " - ٧‬ﻋﻠﻮﻣﻰ ﮐﻪ ﺍﺛﺮ ﻭ ﺛﻤﺮ ﺍﺯ ﺁﻥ ﻇﺎﻫﺮ ﻭ ﺳﺒﺐ ﺭﺍﺣﺖ ﻭ ﺁﺳﺎﻳﺶ ﻋﺒﺎﺩ ﺍﺳﺖ ﻋﻨﺪﺍ‪‬‬

‫ﻣﻘﺒﻮﻝ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ " ‪٠‬‬

‫ﻣﺤﻤﺪ ﺗﻘﻰ ﻧﺠﻔﻰ ﻁ ‪ ١١٩‬ﺑﺪﻳﻊ (‬ ‫) ﺹ ‪ ١٥‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﺸﻴﺦ‬ ‫ّ‬ ‫ﺣﮑﻢ ﻇﺎﻫﺮ ﺷﻮﻳﺪ " ‪٠‬‬ ‫‪ " - ٨‬ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ّ‬ ‫ﮐﻞ ﺑﺎﻳﺪ ﺑﻌﻠﻮﻡ ﻭ ِ َ‬

‫) ﺹ ‪ ٣٠٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٩‬ﺑﺮﺍﺳﺘﻰ ﻣﻴﮕﻮﻳﻢ ﻫﺮ ﺁﻧﭽﻪ ﺍﺯ ﻧﺎﺩﺍﻧﻰ ﺑﮑﺎﻫﺪ ﻭ ﺑﺮ ﺩﺍﻧﺎﺋﻰ ﺑﻴﻔﺰﺍﻳﺪ ﺍﻭ ﭘﺴﻨﺪﻳﺪﮤ‬

‫ﺁﻓﺮﻳﻨﻨﺪﻩ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ " ‪٠‬‬

‫) ﺹ ‪ ٨‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫‪ " - ١٠‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﮐﻨﺰ ﺣﻘﻴﻘﻰ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻋﻠﻢ ﺍﻭﺳﺖ ﻭ ﺍﻭﺳﺖ‬

‫ﺹ ‪٢٢٢‬‬

‫ﺗﻤﺴﮏ ِ ِﺑﻪ َﻭ‬ ‫ّ‬ ‫ﻟﻤﻦ َ َ ّ َ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﻋﻠﺖ ّ‬ ‫ﻋﺰﺕ ﻭ ﻧﻌﻤﺖ ﻭ ﻓﺮﺡ ﻭ ﻧﺸﺎﻁ ﻭ ﺑﻬﺠﺖ ﻭ ﺍﻧﺒﺴﺎﻁ ُ ٰ‬ ‫ﻟﻠﻠﻐﺎﻓﻠﻴﻦ " ‪ )٠‬ﺹ ‪ ٣٠٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫َْ‬ ‫ﻭﻳﻞ ِ ْ َ ِ ِ ْ َ‬

‫‪ " - ١١‬ﺩﺭ ﺗﺤﺼﻴﻞ ﮐﻤﺎﻻﺕ ﻇﺎﻫﺮﻩ ﻭ ﺑﺎﻃﻨﻪ ﺟﻬﺪ ﺑﻠﻴﻎ ﻧﻤﺎﺋﻴﺪ ﭼﻪ ﮐﻪ ﺛﻤﺮﮤ ﺳﺪﺭﮤ ﺍﻧﺴﺎﻧﻰ‬

‫ﺑﺎﻃﻨﻴﻪ ﺑﻮﺩﻩ ﺍﻧﺴﺎﻥ ﺑﻰ ﻋﻠﻢ ﻭ ﻫﻨﺮ ﻣﺤﺒﻮﺏ ﻧﻪ ‪ .‬ﻣﺜﻞ ﺍﺷﺠﺎﺭ ﺑﻰ ﺛﻤﺮ‬ ‫ﻇﺎﻫﺮﻳﻪ ﻭ‬ ‫ﮐﻤﺎﻻﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻟﺬﺍ ﻻﺯﻡ ﮐﻪ ﺑﻘﺪﺭ ُﻭﺳﻊ ﺳﺪﺭﮤ ﻭﺟﻮﺩ ﺭﺍ ﺑﻪ ﺍﺛﻤﺎﺭ ﻋﻠﻢ ﻭ ﻋﺮﻓﺎﻥ ﻭ‬ ‫ﻣﺰﻳﻦ ﻧﻤﺎﺋﻴﺪ " ‪٠‬‬ ‫ﻣﻌﺎﻧﻰ ﻭ ﺑﻴﺎﻥ ّ‬

‫) ﺹ ‪ ٣٠٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺗﻮﻗﻒ ﮐﻨﺪ ﻟﺪﻯ‬ ‫‪ " - ١٢‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﻟﻴﻮﻡ ﺑﺠﻤﻴﻊ ﻋﻠﻮﻡ ﺍﺭﺽ ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﮐﻠﻤﮥ ﺑﻠﻰ ّ‬

‫ﺣﻖ ﺑﻮﺩﻩ ‪ .‬ﻫﺮ‬ ‫ﺍﻟﺤﻖ ﻣﺬﮐﻮﺭ ﻧﻪ ﻭ ﺍﺯ ﺍﺟﻬﻞ ﻧﺎﺱ ﻣﺤﺴﻮﺏ ﭼﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻋﻠﻮﻡ ‪ ،‬ﻋﺮﻓﺎﻥ ّ‬ ‫ّ‬ ‫ﻧﻔﺴﻰ ﺍﺯ ﺍﻳﻦ ﻃﺮﺍﺯ ﺍﻣﻨﻊ ﺍﻗﺪﺱ ﻣﻤﻨﻮﻉ ﻣﺎﻧﺪ ﺍﺯ ﻣﻴﺘﻴﻦ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺴﻄﻮﺭ " ‪٠‬‬ ‫) ﺹ ‪ ١١١‬ﻣﺠﻤﻮﻋﮥ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺗﺤﺼﻴﻞ‬ ‫ﺣﻖ ﻣﻨﻴﻊ ‪ ،‬ﺍﻋﻈﻢ ﻓﻀﺎﺋﻞ َ‬ ‫‪ " - ١‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊ ﺑﻌﺪ ﺍﺯ ﻋﺮﻓﺎﻥ ّ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺗﺤﺼﻴﻞ ﺳﻌﻰ ﺑﻠﻴﻎ ﻧﻤﺎﻳﻨﺪ‬ ‫ﻣﺎﺩﻯ ﻭ ﺍﺩﺑﻰ ﺍﺳﺖ ﻟﻬﺬﺍ ﺑﺎﻳﺪ ّ‬ ‫ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ّ‬

‫ﺍﺱ ﺍﻋﻈﻢ ﺗﺤﺼﻴﻞ ﺗﺤﺴﻴﻦ ﺍﺧﻼﻕ ﺍﺳﺖ " ‪ ) .‬ﺹ ‪ ٣٣٢‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﻭﻟﻰ ّ‬ ‫‪ " - ٢‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊ ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﺗﻤﻬﻴﺪ ﺗﻌﻠﻴﻢ ﻭ ﻓﻨﻮﻥ ﻭ‬

‫ﺹ ‪٢٢٣‬‬

‫ﻧﺺ ﺻﺮﻳﺢ ﺑﺎﻳﺪ ﺟﻤﻴﻊ ﺍﻃﻔﺎﻝ ﺑﻘﺪﺭ ﻟﺰﻭﻡ ﺗﺤﺼﻴﻞ ﻓﻨﻮﻥ ﻧﻤﺎﻳﻨﺪ ﻟﻬﺬﺍ ﺑﺎﻳﺪ‬ ‫ﻣﻌﺎﺭﻑ ﺍﺳﺖ ﻭ ﺑﻪ ّ‬

‫ﺩﺭ ﻫﺮ ﺷﻬﺮﻯ ﻭ ﻗﺮﻳﻪ ﺍﻯ ﻣﺪﺍﺭﺱ ﻭ ﻣﮑﺎﺗﺐ ﺗﺄﺳﻴﺲ ﮔﺮﺩﺩ ﻭ ﺟﻤﻴﻊ ﺍﻃﻔﺎﻝ ﺑﻘﺪﺭ ﻟﺰﻭﻡ ﺩﺭ‬

‫ﺗﺤﺼﻴﻞ ﺑﮑﻮﺷﻨﺪ ﻟﻬﺬﺍ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺍﻧﻔﺎﻗﻰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻧﻤﺎﻳﺪ ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﻣﻘﺒﻮﻝ‬ ‫ﺍﻋﻠﻰ ﮔﺮﺩﺩ " ‪.‬‬ ‫ﺩﺭﮔﺎﻩ ﺍﺣﺪﻳﺖ ﺷﻮﺩ ﻭ ﻣﻮﺭﺩ ﺗﺤﺴﻴﻦ ﻭ ﺗﻤﺠﻴﺪ ﻣﻼٔ‬ ‫ٰ‬ ‫) ﺹ ‪ ٣٣٢‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﻓﺮﺽ ﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﮐﻪ ﺍﻃﻔﺎﻝ ﺭﺍ ﺑﻪ ﻗﺮﺍﺋﺖ ﻭ ﮐﺘﺎﺑﺖ ﻭ‬ ‫‪ " - ٣‬ﺍﻟﻴﻮﻡ ّ‬

‫ﺗﺮﻗﻰ ﮐﻨﻨﺪ "‬ ‫ﺗﻌﻠﻴﻢ ﻭ ﺩﺍﻧﺶ ﻭ ﺍﺩﺭﺍﮎ ﺗﺮﺑﻴﺖ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺁﻧﮑﻪ ﺭﻭﺯ ﺑﺮﻭﺯ ﺩﺭ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ّ‬ ‫‪ )٠‬ﺹ ‪ ٣٢٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺳﻴﺌﺎﺕ ﻧﺎﺩﺍﻧﻰ ﻭ ﺟﻬﺎﻟﺖ ﺍﺳﺖ ﻟﻬﺬﺍ ﺑﺎﻳﺪ ﺑﺎﺳﺒﺎﺏ ﺑﺼﻴﺮﺕ ﻭ ﺩﺍﻧﺎﺋﻰ‬ ‫ﺍﺱ ﺍﺳﺎﺱ ّ‬ ‫‪ّ ُ "-٤‬‬

‫ﺗﺸﺒﺚ ﻧﻤﻮﺩ ‪ ) "...‬ﺹ ‪ ١٣٢‬ﺝ ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ (‬ ‫ّ‬

‫‪ " - ٥‬ﺁﻳﺎ ﺍﻧﺼﺎﻑ ﺍﺳﺖ ﮐﻪ ﮐﺴﻰ ﺑﺮ ﺯﺑﺎﻥ ﺭﺍﻧﺪ ﮐﻪ ﺩﻳﻦ ﻣﺨﺎﻟﻒ ﺁﺋﻴﻦ ﻣﻌﺎﺭﻑ ﻭ ﻋﻠﻮﻡ ﺍﺳﺖ‬

‫ﺫﻟﮏ ‪ .‬ﻋﻨﻘﺮﻳﺐ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﮐﻪ ﺑﻬﺎﺋﻴﺎﻥ ﺩﺭ ﺟﻤﻴﻊ ﻋﻠﻮﻡ ﻭ‬ ‫ﻣﻦ َ ِ َ‬ ‫ﺍﺳﺘﻎ◌ﻓﺮ ﺍ‪ْ ِ ‬‬ ‫َ َْْ ِ ُ‬

‫ﺍﻋﻠﻰ ﺯﻧﻨﺪ ‪ .‬ﻣﺮﮐﺰ‬ ‫ﻓﻨﻮﻥ ﺳﺮ ﺣﻠﻘﮥ ﺩﺍﻧﺎﻳﺎﻥ ﮔﺮﺩﻧﺪ ﻭ ﮐﻮﺱ ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ ﺭﺍ ﺩﺭ ﺍﻭﺝ‬ ‫ٰ‬

‫ﻋﻠﻰ‬ ‫ﻫﺬﺍ َ َ‬ ‫ﻟﻴﺲ َ َ‬ ‫ﺍﮐﺘﺸﺎﻓﺎﺕ ﻋﻈﻴﻤﻪ ﺷﻮﻧﺪ ﻭ ﻣﺼﺪﺭ ﺍﺧﺘﺮﺍﻋﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻰ ﮔﺮﺩﻧﺪ َﻭ َ ْ َ‬ ‫ﭐﻻﺑﻬﻰ ﻉ ﻉ " ‪.‬‬ ‫ﭐ‪ْ ِ َ ِ ‬‬ ‫ﺑﻌﺰﻳﺰء َﻭ َ َ ْ ُ ُ‬ ‫ﻋﻠﻴﮑﻢ ْ َ َ‬ ‫ﭐﻟﺒﻬﺎء ْ َ ْ َ ٰ‬

‫) ﺹ ‪١١٢‬ﺝ ‪ ٢‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴﺖ ‪ .‬ﻋﻠﻢ ﺳﺒﺐ ﮐﺸﻒ ﺣﻘﺎﺋﻖ ﺍﺳﺖ ﻭﻟﻰ ﻋﻠﻢ ﺑﺮ ﺩﻭ‬ ‫‪ " - ٦‬ﻋﻠﻢ ﺍﻋﻈﻢ ﻣﻨﻘﺒﺖ َ‬ ‫ﻗﺴﻢ‬

‫ﻣﺎﺩﻳﻪ‬ ‫ﺍﻟﻬﻴﻪ ‪ .‬ﻋﻠﻮﻡ‬ ‫ﺍﺳﺖ ﻋﻠﻮﻡ‬ ‫ّ‬ ‫ﻣﺎﺩﻳﻪ ﻭ ﻋﻠﻮﻡ ّ‬ ‫ّ‬ ‫ﺹ ‪٢٢٤‬‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻳﺪ‬ ‫ﺍﻟﻬﻴﻪ ﮐﺸﻒ ﺍﺳﺮﺍﺭ ﺣﻘﻴﻘﺖ ﻧﻤﺎﻳﺪ ‪َ .‬‬ ‫ﮐﺸﻒ ﺍﺳﺮﺍﺭ ﻃﺒﻴﻌﺖ ﮐﻨﺪ ﻋﻠﻮﻡ ّ‬

‫ﺗﺤﺼﻴﻞ ﻫﺮ ﺩﻭ ﻋﻠﻢ ﮐﻨﺪ ﺍﮐﺘﻔﺎﻯ ﺑﻪ ﻳﮏ ﻋﻠﻢ ﻧﻨﻤﺎﻳﺪ ‪ .‬ﺯﻳﺮﺍ ﻫﻴﭻ ﭘﺮﻧﺪﻩ ﺍﻯ ﺑﻪ ﺟﻨﺎﺡ ﻭﺍﺣﺪ‬

‫ﺍﻟﻬﻴﻪ‬ ‫ﭘﺮﻭﺍﺯ ﻧﮑﻨﺪ ﺑﺎﻳﺪ ﺑﻪ ﺩﻭ ﺑﺎﻝ ﭘﺮﻭﺍﺯ ﻧﻤﺎﻳﺪ ﻳﮏ ﺑﺎﻝ ﻋﻠﻮﻡ‬ ‫ﻣﺎﺩﻳﻪ ﻭ ﻳﮏ ﺑﺎﻝ ﻋﻠﻮﻡ ّ‬ ‫ّ‬

‫ﺍﻟﻄﺒﻴﻌﻪ ‪ .‬ﺍﻳﻦ ﻋﻠﻢ ﻧﺎﺳﻮﺗﻰ ﺁﻥ ﻋﻠﻢ‬ ‫ﺍﻳﻦ ﻋﻠﻢ ﺍﺯ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﻭ ﺁﻥ ﻋﻠﻢ ﺍﺯ ﻣﺎﻭﺭﺍء ّ‬

‫ﻻﻫﻮﺗﻰ ‪ .‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻋﻠﻢ ﻻﻫﻮﺗﻰ ﮐﺸﻒ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ ﺍﺳﺖ ﺍﺩﺭﺍﮎ ﺣﻘﺎﺋﻖ ﻣﻌﻨﻮﻯ ﺍﺳﺖ ﻓﻬﻢ‬

‫ﺣﮑﻤﺖ ﺑﺎﻟﻐﮥ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﺸﻒ ﺣﻘﻴﻘﺖ ﺍﺩﻳﺎﻥ ﺭﺣﻤﺎﻧﻰ ﺍﺳﺖ ﻭ ﺍﺩﺭﺍﮎ ﺍﺳﺎﺱ ﺷﺮﻳﻌﺖ ﺍ‪‬‬

‫ﺍﺳﺖ‬

‫ﺩﻭﻡ ﻣﺠﻤﻮﻋﮥ ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬ ‫" ) ﺹ ‪ ٨٣ - ٤‬ﻗﺴﻤﺖ ّ‬

‫ﻣﺎﺩﻳﻪ ﮐﺎﺋﻨﺎﺕ ﻭ ﺗﺮﻭﻳﺞ ﻓﻨﻮﻥ ﻣﻔﻴﺪﻩ ﻭ‬ ‫‪ " - ٧‬ﺍﻟﻴﻮﻡ ﻧﺸﺮ ﻋﻠﻮﻡ ﻧﺎﻓﻌﻪ ﻭ ﺍﮐﺘﺸﺎﻑ ﺍﺳﺮﺍﺭ‬ ‫ّ‬

‫ﺗﺮﺑﻴﺖ ﺍﻃﻔﺎﻝ ﺍﺯ ﺍﻋﻈﻢ ﻣﻮﺍﻫﺐ ﺣﻀﺮﺕ ﺫﻭﺍﻟﺠﻼﻝ ﺷﻤﺮﺩﻩ ﻣﻴﺸﻮﺩ " ‪٠‬‬ ‫) ﺹ ‪ ٤٩‬ﺝ ‪ ٤‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﻧﺺ ﺻﺮﻳﺢ ﮐﺘﺎﺏ ﺍﺳﺖ ﺁﻥ ﻧﻘﺺ ﺩﺭ‬ ‫ﻓﻨﻴﻪ ﻭ ﺍﻓﮑﺎﺭ ﻓﻼﺳﻔﻪ ﻣﺨﺎﻟﻒ ّ‬ ‫‪ " - ٨‬ﺁﻧﭽﻪ ﺍﺯ ﻣﺴﺎﺋﻞ ّ‬

‫ﻓﻨﻮﻥ ﻭ ﻋﻠﻮﻡ ﺍﺳﺖ ﻧﻪ ﺩﺭ ﺣﻘﺎﺋﻖ ﻭ ﻣﻌﺎﻧﻰ ﻣﺴﺘﻨﺒﻄﻪ ﺍﺯ ﺟﻤﺎﻝ ﻣﻌﻠﻮﻡ " ‪٠‬‬

‫) ﺹ ‪ ١٠٨‬ﺝ ‪ ٢‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﮐﺎﻣﻼ‬ ‫ﺳﻦ ﻋﻠﻢ ﻗﺮﺍﺋﺖ ﻭ ﮐﺘﺎﺑﺖ ﺭﺍ‬ ‫ً‬ ‫‪ " - ١‬ﻫﺮ ﻃﻔﻠﻰ ِ ْ‬ ‫ﻣﻦ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎء ﺑﺎﻳﺪ ﺍﺯ ﺻﻐﻴﺮ ّ‬

‫ﺗﺤﺼﻴﻞ ﻧﻤﺎﻳﺪ ﻭ ﺑﺤﺴﺐ ﻣﻴﻞ ﻭ ﺭﻏﺒﺖ ﺑﻘﺪﺭ ﺍﺳﺘﻌﺪﺍﺩ ﻭ‬ ‫ﺹ ‪٢٢٥‬‬

‫ﺣﺮﻑ ﻭ ﺻﻨﺎﻳﻊ‬ ‫ﺍﺳﺘﻄﺎﻋﺖ ﺧﻮﻳﺶ ﺩﺭ ﺍﮐﺘﺴﺎﺏ ﻋﻠﻮﻡ ﻋﺎﻟﻴﻪ ﻭ ﻓﻨﻮﻥ ﻧﺎﻓﻌﻪ ﻭ ﻟﻐﺎﺕ ﻣﺨﺘﻠﻔﻪ ﻭ ِ َ‬ ‫ﻫﻤﺖ ﻭ ﺳﻌﻰ ﻣﻮﻓﻮﺭ ﻣﺒﺬﻭﻝ ﻧﻤﺎﻳﺪ " ‪٠‬‬ ‫ﻣﻮﺟﻮﺩﻩ ّ‬

‫) ﺹ ‪ ٢٣٢‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ - ٢٦‬‬ ‫ﮐﺎﻓﮥ ﺍﻳﺎﻻﺕ ﻭ ﻭﻻﻳﺎﺕ ﺗﻤﻬﻴﺪﺍﺕ‬ ‫‪ ... " - ٢‬ﺩﺭ ﻫﺮ ﻗﺮﻳﻪ ﻭ ﻗﺼﺒﻪ ﻭ ﺑﻠﺪﻩ ﺍﻯ ﺍﺯ ّ‬

‫ﺩﻳﻨﻴﻪ ﻣﺠﺮﻯ ﮔﺮﺩﺩ ﻭ ﺍﻃﻔﺎﻝ ﺑﻬﺎﺋﻰ‬ ‫ﺍﺩﺑﻴﻪ ﻭ‬ ‫ﺍﻭﻟﻴﻪ ﺍﺯ ﺑﺮﺍﻯ ﺗﺄﺳﻴﺲ ﻣﻌﺎﻫﺪ‬ ‫ّ‬ ‫ﻋﻠﻤﻴﻪ ﻭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ِﻣﻦ ِ‬ ‫ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎء ﻣﺒﺎﺩﻯ ﻗﺮﺍﺋﺖ ﻭ ﮐﺘﺎﺑﺖ ﺭﺍ ﺑﻴﺎﻣﻮﺯﻧﺪ ﻭ ﺑﺂﺩﺍﺏ ﻭ ﺭﺳﻮﻡ ﻭ ﺷﻌﺎﺋﺮ ﻭ‬

‫ﻋﺼﺮﻳﻪ ﻭ‬ ‫ﺍﺣﮑﺎﻡ ﻣﻨﺼﻮﺻﮥ ﮐﺘﺎﺏ ﺍ‪ ‬ﻣﺄﻧﻮﺱ ﻭ ﺁﺷﻨﺎ ﮔﺮﺩﻧﺪ ﻭ ﺩﺭ ﻋﻠﻮﻡ ﻭ ﻣﺒﺎﺩﻯ ﻭ ﻓﻨﻮﻥ‬ ‫ّ‬

‫ﺑﻬﺎﺋﻴﻪ ﭼﻨﺎﻥ ﻣﻤﺘﺎﺯ ﺍﺯ ﺳﺎﻳﺮﻳﻦ ﮔﺮﺩﻧﺪ ﮐﻪ ﻋﻤﻮﻡ‬ ‫ﺯﮐﻴﻪ ﻭ ﺁﺩﺍﺏ ﻭ ﺷﻌﺎﺋﺮ‬ ‫ّ‬ ‫ﺍﺧﻼﻕ ﺣﻤﻴﺪﮤ ّ‬

‫ﻃﻮﺍﺋﻒ ﺍﺯ ﺍﺳﻼﻡ ﻭ ﺯﺭﺩﺷﺘﻰ ﻭ ﻣﺴﻴﺤﻰ ﻭ ﮐﻠﻴﻤﻰ ﻭ ﻃﺒﻴﻌﻰ ﺍﻃﻔﺎﻝ ﺧﻮﻳﺶ ﺭﺍ ﺑﻄﻴﺐ ﺧﺎﻃﺮ ﻭ‬

‫ﻣﺮﺑﻴﺎﻥ ﺑﻬﺎﺋﻰ ﺳﭙﺎﺭﻧﺪ " ‪٠‬‬ ‫ﺭﻏﺒﺖ ﺗﻤﺎﻡ ﺩﺭ ﺁﻥ ﻣﻌﺎﻫﺪ ﻋﺎﻟﻴﮥ‬ ‫ﺑﻬﺎﺋﻴﻪ ﮔﺬﺍﺭﻧﺪ ﻭ ﺑﺪﺳﺖ ّ‬ ‫ّ‬ ‫) ﺹ ‪ ١١٨ - ٩‬ﺝ ‪ ٢‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪١٩٢٧ -٣٩ -‬‬ ‫*****‬

‫ﺹ ‪٢٢٦‬‬

‫ﻣﻌﺼﻮﻡ ﺷﺮﻳﻌﺖ ﺍ‪ ‬ﺑﻌﺪ ﺍﺯ ﻋﺮﻭﺝ ﺣﻀﺮﺕ‬ ‫" ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺧﺪﺍ ﺩﺭ ﺗﻌﻴﻴﻦ ﻣﺮﺍﺟﻊ ﻗﺪﺳﻰ ﻭ‬ ‫ِ‬

‫ﺍﺑﻬﻰ "‬ ‫ﺑﻬﺎء ﺍ‪ ‬ﺑﻤﻠﮑﻮﺕ‬ ‫ٰ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻟﻮﺻﺎﻝ َﻭ ُ ِ‬ ‫ﺑﺤﺮ ْ ِ َ ِ‬ ‫ﭐﻟﻤﺒﺪﺃ ِﻓﻰ‬ ‫‪َ ِ "-١‬‬ ‫ﮐﺘﺎﺏ ْ َ ْ َ‬ ‫ﺍﺫﺍ ِ ْ‬ ‫ﺾ َ ُْ‬ ‫ﻏﻴ َ‬ ‫ﻗﻀﻲ ِ َ ُ‬ ‫َ‬ ‫ﭐﻟﻤﺂﻝ َ َ ‪ِ ْ ‬‬ ‫ﺍﺭﺍﺩﻩ ﭐ‪ِ ّ ُ‬‬ ‫َْ ِ‬ ‫ﻣﻦ‬ ‫ﭐﻧﺸﻌﺐ ِ ْ‬ ‫ﺍﻟﻰ َ ْ‬ ‫ﻣﻦ َ َ َ ُ‬ ‫ﭐﻟﺬﻱ ْ َ َ َ‬ ‫ﺗﻮﺟﻬﻮﺍ َ ٰ‬

‫ﭐﻟﻘﺪﻳﻢ " ‪.‬‬ ‫َ َ‬ ‫ﻫﺬﺍ ْ َ ْ ِ‬ ‫ﭐﻻﺻﻞ ْ َ ِ ْ ِ‬

‫ﻋﻦ َ ْ ِ‬ ‫ﭐﻻﻧﺸﺎءﺍﺫﺍ َ َ ِ‬ ‫ﺍﻳﮏ‬ ‫ﺍﻫﻞ ْ ِ ْ َ ِ َ‬ ‫‪َ " - ٢‬ﻳﺎ َ ْ َ‬ ‫ﭐﻟﻮﺭﻗﺎء َ ْ‬ ‫ﻃﺎﺭﺕ َ ْ َ ُ‬

‫ﭐﻟﺜﻨﺎ‪َ ‬ﻭ َ َ َ ِ‬ ‫ﺍﺭﺟﻌﻮﺍ‬ ‫ﭐﻻﺧﻔﻰ ِ ْ َ ُ ْ‬ ‫ﻗﺼﺪﺕ ْ َ ْ َ‬ ‫َّ‬ ‫ﭐﻟﻤﻘﺼ َﺪ ْ َ ْ َ‬ ‫ﭐﻻﻗﺼﻰ ْ َ ْ َ ٰ‬

‫ﻣﻦ ْ ِ َ ِ ِ‬ ‫ﻣﻦ‬ ‫ﭐﻟﻔﺮﻉ ْ ُ ْ َ ِ ِ‬ ‫ﭐﻟﻤﻨﺸﻌﺐ ِ ْ‬ ‫َﻣﺎ َﻻ َ َ ْ ُ ُ ْ ُ‬ ‫ﻋﺮﻓﺘﻤﻮﻩ ِ َ‬ ‫ﭐﻟﮑﺘﺎﺏ َﺍﻟﻰ َ ْ ِ‬

‫ﭐﻟﻘﻮﻳﻢ " ‪٠‬‬ ‫َ َ‬ ‫ﻫﺬﺍ َ ْ ِ‬ ‫ﭐﻻﺻﻞ ْ َ ِ ْ ِ‬

‫ﻣﺮﺟﻌﻴﺖ ﺩﻭ‬ ‫ﺗﺒﺮﻋﺎﺕ ‪ ،‬ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻭﻗﻊ ﺷﺪ ﻳﻌﻨﻰ‬ ‫ّ‬ ‫ﻭ ﺩﺭ ﺁﻳﺎﺗﻰ ﺭﺍﺟﻊ ﺑﻪ ﻣﺮﺍﺟﻊ ﺍﻭﻗﺎﻑ ﻭ ّ‬

‫ﻏﺼﻦ ﺍﻋﻈﻢ ﻭ ﻣﻤﺘﺎﺯ ﻭ ﺳﭙﺲ ﺍﺩﺍﺭﮤ ﺣﻀﺮﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍ‪ ‬ﺭﺍ ﺗﺎ ﺗﺸﮑﻴﻞ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻰ ِ ِ‬ ‫ﺍﻟﻬﻰ ‪ ،‬ﺑﻪ ﺗﻠﻮﻳﺤﻰ ﺍﺑﻠﻎ ﺍﺯ ﺗﺼﺮﻳﺢ ﭘﻴﺶ ﺑﻴﻨﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ِ ِ‬ ‫ﮐﺘﺎﺑﻪ‬ ‫ٰ‬

‫ﺍﻻﻗﺪﺱ ‪:‬‬

‫ﭐﻟﻤﺨﺘﺼﺔ ِ ْ َ ْ َ ِ‬ ‫ﻗﺪ َ ْ َ ِ‬ ‫ﻟﻠﺨﻴﺮﺍﺕ ِ َﺍﻟﻰ‬ ‫‪ْ َ "-٣‬‬ ‫ﭐﻻﻭﻗﺎﻑ ْ ُ ْ َ ‪ُ ‬‬ ‫ﺭﺟﻌﺖ ْ ُ ْ َ ُ‬

‫ﻟﻴﺲ ِ َ َ ٍ‬ ‫ﻣﻈﻬﺮ ْ ٓ ِ‬ ‫ﻓﻴﻬﺎ ِ ّﺍﻻ‬ ‫ﭐ‪ِ ِ ْ ُ ِ‬‬ ‫ﻻﺣﺪ َ ْ‬ ‫ﺍﻥ َ َ َ ّ َ‬ ‫ﻳﺘﺼﺮﻑ ِ ْ َ‬ ‫ﭐﻻﻳﺎﺕ َ ْ َ‬

‫ﻣﻦ َ ْ ِ ِ‬ ‫ﺑﻌﺪ ِ ْ ِ‬ ‫ﭐﻟﺤﮑﻢ ِ َﺍﻟﻰ‬ ‫ﺑﻌﺪﻩ َ ْ ِ ُ‬ ‫َْ َ‬ ‫ﭐﻟﻮﺣﻲ َﻭ ِ ْ‬ ‫ﻣﻄﻠﻊ ْ َ ْ‬ ‫ﻳﺮﺟﻊ ْ ُ ُ‬ ‫ﺍﺫﻥ َ ْ َ ِ‬

‫ﺑﻴﺖ ْ َ ْ ِ‬ ‫ﻫﻢ ِ َﺍﻟﻰ َ ْ ِ‬ ‫ﻣﻦ َ ْ ِ ِ‬ ‫ْ َ ْ َ ِ‬ ‫ﺗﺤﻘﻖ‬ ‫ﭐﻟﻌﺪﻝ ِ ْ‬ ‫ﭐﻻﻏﺼﺎﻥ َﻭ ِ ْ‬ ‫ﺍﻥ َ َ ّ َ‬ ‫ﺑﻌﺪ ْ ٰ‬

‫ﭐﻟﺒﻘﺎﻉ ْ ُ َ ِ َ ِ‬ ‫ﺍﻣﺮﻩ ِﻓﻰ ْ ِ َ ِ‬ ‫ﭐﻟﻤﺮﺗﻔﻌﺔ‬ ‫َُْ​ُ‬ ‫ﭐﻟﺒﻼﺩ ِ َ ْ ِ ُ ْ َ‬ ‫ﻟﻴﺼﺮﻓﻮﻫﺎ ِﻓﻰ ِ َ ِ‬ ‫ﻣﻘﺘﺪﺭ‬ ‫ِﻓﻲ َ َ‬ ‫ﻟﺪﻥ َ ْ َ ِ ٍ‬ ‫ﻫﺬﺍ ْ َ ْ ِ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﺮﻭﺍ ِ ِﺑﻪ ِ ْ‬ ‫ﻓﻴﻤﺎ ُ ِﺍﻣ ُ ْ‬ ‫ﭐﻻﻣﺮ َﻭ ِ ْ َ‬

‫ﺹ ‪٢٢٧‬‬

‫ﺍﻫﻞ ْ َ َ ِ‬ ‫ﻗﺪﻳﺮ ‪َ .‬ﻭ ِ ّﺍﻻ َ ُ ِ‬ ‫ﭐﻟﺬﻳﻦ َﻻ‬ ‫َ ِ ٍْ‬ ‫ﺍﻟﻰ َ ْ ِ‬ ‫ﭐﻟﺒﻬﺎ ‪َ ْ ِ ‬‬ ‫ﺗﺮﺟﻊ َ ٰ‬

‫ﺑﻌﺪ ِ ْ ِ ِ‬ ‫ﺣﮑﻢ‬ ‫ﺍﺫﻧﻪ َﻭ َﻻ َ ْ ُ ُ ْ َ‬ ‫ﻳﺘﮑﻠﻤﻮﻥ ِ ّﺍﻻ َ ْ َ‬ ‫َ​َ َ‪َ ْ ُ ‬‬ ‫ﺑﻤﺎ َ َ َ‬ ‫ﻳﺤﮑﻤﻮﻥ ّﺍﻻ ِ َ‬

‫ﺑﻴﻦ‬ ‫ﭐ‪ِ ُ‬ﻓﻲ َ َ‬ ‫ﺍﻭﻟﻴﺎء ْ ‪ِ ْ ‬‬ ‫ﭐﻟﻠﻮﺡ ‪َ  َ ْ ُ .‬‬ ‫ﻫﺬﺍ ْ ّ ُ ْ‬ ‫ﭐﻟﻨﺼﺮ َ ْ َ‬ ‫ﺍﻭﻟ‪‬ﮏ ُ ْ ِ َ ُ‬

‫ﺣﺪﺩ ِﻓﻰ ْ ِ َ ِ ِ‬ ‫ﭐْ ّ ٰ ِ‬ ‫ﭐﻟﮑﺘﺎﺏ◌‬ ‫ﻓﻴﻤﺎ ُ ‪َ ‬‬ ‫ﻟﻴﺼﺮﻓﻮﻫﺎ ِ ْ َ‬ ‫ﭐﻻﺭﺿﻴﻦ ِ َ ْ ِ ُ ْ َ‬ ‫ﻟﺴﻤﻮﺍﺕ َﻭ ْ َ َ ِ ْ َ‬ ‫ﮐﺮﻳﻢ "‬ ‫ﻟﺪﻥ َ ِ ْ ٍ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ِ َ‬ ‫ﻋﺰﻳﺰ َ ِ ْ ٍ‬

‫ﻭ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﻋﻬﺪﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻃﺮﴽ ﺑﻪ ﻏﺼﻦ ﺍﻋﻈﻢ ﻧﺎﻇﺮ‬ ‫‪"-٤‬‬ ‫ﻭﺻﻴﺖ ﺍ‪ ‬ﺁﻧﮑﻪ ﺑﺎﻳﺪ ﺍﻏﺼﺎﻥ ﻭ ﺍﻓﻨﺎﻥ ﻭ ﻣﻨﺘﺴﺒﻴﻦ ُ ّ‬ ‫ّ‬

‫ﻏﻴﺾ‬ ‫ﭐﻻﻗﺪﺱ ِ َ‬ ‫ﺍﻧﺰﻟﻨﺎﻩ ِﻓﻲ ِ ِ‬ ‫ﮐﺘﺎﺑﻰ َ ْ َ ِ‬ ‫ﺑﺎﺷﻨﺪ ‪ْ ُ ْ ُ .‬‬ ‫ﺍﻧﻈﺮﻭﺍ َﻣﺎ َ ْ َ ْ َ ُ‬ ‫ﺍﺫﺍ ِ ْ َ‬ ‫َ َ‬

‫ﭐﻟﻤﺒﺪﺃ ِﻓﻰ ْ َ ِ‬ ‫ﭐﻟﻮﺻﺎﻝ َﻭ ُ ِ‬ ‫ﺑﺤﺮ ْ ِ َ ِ‬ ‫ﺗﻮﺟﻬﻮﺍ‬ ‫ﮐﺘﺎﺏ ْ َ ْ َ‬ ‫ﭐﻟﻤﺂﻝ َ َ ّ ُ ْ‬ ‫َ ُ‬ ‫ﻗﻀﻰ ِ َ ُ‬ ‫َ‬ ‫ِ‬ ‫ﺍﺭﺍﺩﻩ ﭐ‪ِ ّ ُ‬‬ ‫ﭐﻻﺻﻞ‬ ‫ﻣﻦ َ َ‬ ‫ﻫﺬﺍ ْ َ ْ ِ‬ ‫ﭐﻧﺸﻌﺐ ِ ْ‬ ‫ﺍﻟﻰ َ ْ‬ ‫ﻣﻦ َ َ َ ُ‬ ‫ﭐﻟﺬﻯ ْ َ َ َ‬ ‫َ ٰ‬ ‫ﺍﻇﻬﺮﻧﺎ‬ ‫ﭐﻟﻘﺪﻳﻢ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻏﺼﻦ ﺍﻋﻈﻢ ﺑﻮﺩﻩ َ َ ِ َ‬ ‫ﮐﺬﻟﮏ َ ْ َ ْ َ‬ ‫َِْ ْ ِ‬ ‫ﭐﻟﮑﺮﻳﻢ " ‪.‬‬ ‫ﻋﻨﺪﻧﺎ َﻭ َ َﺍﻧﺎ ْ َ ّ ُ‬ ‫ﭐﻻﻣﺮ َ ْ ً‬ ‫ﻓﻀﻼ ِ ْ‬ ‫ﭐﻟﻔﻀﺎﻝ ْ َ ِ ُ‬ ‫ﻣﻦ ِ ْ ِ َ‬ ‫ْ ََْ‬

‫ﺍﺑﻬﻰ(‬ ‫) ﺹ ‪ ١٣٦‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬

‫ﻣﻌﻠﻖ ﺍﺳﺖ ﺑﻪ ﺭﺟﺎﻝ ﺑﻴﺖ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ .‬ﺍﻳﺸﺎﻧﻨﺪ‬ ‫ﻣﻠﺖ ّ‬ ‫‪ " - ٥‬ﺑﺸﺎﺭﺕ ﺳﻴﺰﺩﻫﻢ ﺍﻣﻮﺭ ّ‬

‫ﭐﻻﻣﺮ ِﻓﻲ ِ َ ِ ِ‬ ‫ﺑﻴﻦ ِ َ ِ ِ‬ ‫ﺑﻼﺩﻩ ‪.‬‬ ‫ﻣﻄﺎﻟﻊ ْ َ ْ ِ‬ ‫ﻋﺒﺎﺩﻩ َﻭ َ َ ِ ُ‬ ‫ﺍﻣﻨﺎء ﭐ‪َ ْ َ ِ‬‬ ‫َُ​َ ُ‬

‫ﻣﺮﺑﻰ ﻋﺎﻟﻢ ﻋﺪﻝ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﺩﺍﺭﺍﻯ ﺩﻭ ﺭﮐﻦ ﺍﺳﺖ ﻣﺠﺎﺯﺍﺕ ﻭ ﻣﮑﺎﻓﺎﺕ ﻭ‬ ‫ﺣﺰﺏ ﭐ‪ّ ‬‬ ‫َﻳﺎ ِ ْ َ‬

‫ﻋﺎﻟﻢ ‪ .‬ﭼﻮﻧﮑﻪ ﻫﺮ ﺭﻭﺯ ﺭﺍ ﺍﻣﺮﻯ ﻭ ﻫﺮ ﺣﻴﻦ‬ ‫ﺍﻳﻦ ﺩﻭ ﺭﮐﻦ ﺩﻭ ﭼﺸﻤﻪ ﺍﻧﺪ ﺍﺯ ﺑﺮﺍﻯ ﺣﻴﺎﺕ ﺍﻫﻞ َ‬

‫ﺭﺍ ُﺣﮑﻤﻰ ﻣﻘﺘﻀﻰ ﻟﺬﺍ ﺍﻣﻮﺭ ﺑﻮﺯﺭﺍﻯ ﺑﻴﺖ ﻋﺪﻝ ﺭﺍﺟﻊ ﺗﺎ ﺁﻧﭽﻪ ﺭﺍ ﻣﺼﻠﺤﺖ ﻭﻗﺖ ﺩﺍﻧﻨﺪ ﻣﻌﻤﻮﻝ‬ ‫ﺩﺍﺭﻧﺪ " ‪٠‬‬

‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺑﺸﺎﺭﺍﺕ ﺩﺭ ﺻﻔﺤﮥ ‪ ١٤‬ﺍﻳﻀﴼ ﺍﺷﺮﺍﻕ ﻫﺸﺘﻢ ﺍﺯ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺍﺷﺮﺍﻗﺎﺕ ﺩﺭ ﺻﻔﺤﮥ‬ ‫ﺍﺑﻬﻰ ( ‪٠‬‬ ‫‪ ٧٥‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬

‫‪ " - ٦‬ﺁﻧﭽﻪ ﺍﺯ ﺣﺪﻭﺩﺍﺕ ﺩﺭ ﮐﺘﺎﺏ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ‪،‬‬ ‫ﺹ ‪٢٢٨‬‬

‫ﺍﻧﻪ‬ ‫ﺑﺎﻳﺪ ﺍﻣﻨﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﻣﺸﻮﺭﺕ ﻧﻤﺎﻳﻨﺪ ﺁﻧﭽﻪ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻧﺪ‬ ‫ﻣﺠﺮﻯ ﺩﺍﺭﻧﺪ ِ ‪ُ ‬‬ ‫ٰ‬

‫ﭐﻟﻌﻠﻴﻢ " ‪٠‬‬ ‫ُِْ ُ ُ ْ‬ ‫ﭐﻟﻤﺪﺑﺮ ْ َ ِ ُ‬ ‫ﻫﻮ ُ َ ّ ُ‬ ‫ﻣﺎﻳﺸﺎء َﻭ ُ َ‬ ‫ﻳﻠﻬﻤﻬﻢ َ َ َ ُ‬

‫ﺍﻋﻠﻰ ﺩﺭ ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﮥ ﻓﺮﺩﻭﺳﻴﻪ ‪ -‬ﺹ ‪ ٣٧‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ‬ ‫) ﺩﺭ ﻭﺭﻕ ﻫﺸﺘﻢ ﺍﺯ ﻓﺮﺩﻭﺱ‬ ‫ٰ‬

‫ﺍﺑﻬﻰ ( ‪٠‬‬ ‫ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬

‫ﻣﮑﺮﺭ ﺍﻳﻦ ﮐﻠﻤﮥ ﻋﻠﻴﺎ ﺍﺯ ﻟﺴﺎﻥ ﻣﺒﺎﺭﮎ ﺷﻨﻴﺪﻩ ﺷﺪ ﻓﺮﻣﻮﺩﻧﺪ ﺍﻟﻬﺎﻡ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﺩﺭ‬ ‫‪"-٧‬‬ ‫ّ‬

‫ﺗﮑﻠﻢ ﻧﻤﺎﻳﻨﺪ‬ ‫ﻣﺤﻞ‬ ‫ﻗﻠﻮﺏ ﻧﻔﻮﺳﻴﮑﻪ ﻟﻮﺟﻪ ﺍ‪ ‬ﺩﺭ‬ ‫ﺷﻮﺭﻯ ﺟﻤﻊ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﻣﺼﺎﻟﺢ ﻋﺒﺎﺩ ّ‬ ‫ّ‬ ‫ٰ‬

‫ِﺍﻧﻪ ِ‬ ‫ﭐﻟﻤﺤﺴﻨﻴﻦ " ‪٠‬‬ ‫ﻭﻟﻰ ْ ُ ْ ِ ِ ْ َ‬ ‫‪ َ ُ‬‬ ‫) ﺹ ‪ ٢٢٨‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﺍﺣﮑﺎﻡ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﻭﺻﺎﻳﺎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " - ١‬ﺍﻯ ﻳﺎﺭﺍﻥ ﻣﻬﺮﺑﺎﻥ ﺑﻌﺪ ﺍﺯ ﻣﻔﻘﻮﺩﻯ ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﺑﺎﻳﺪ ﺍﻏﺼﺎﻥ ﻭ ﺍﻓﻨﺎﻥ ﺳﺪﺭﮤ ﻣﺒﺎﺭﮐﻪ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﻓﺮﻉ ﺩﻭ ﺳﺪﺭﻩ ﮐﻪ ﺍﺯ ﺩﻭ ﺷﺠﺮﮤ‬ ‫ﺍﺣﺒﺎﻯ ﺟﻤﺎﻝ‬ ‫ﺍﺑﻬﻰ ّ‬ ‫ﻭ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍ‪ ‬ﻭ ّ‬ ‫ٰ‬

‫ﺭﺣﻤﺎﻧﻴﻪ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ ﻳﻌﻨﻰ‬ ‫ﻣﻘﺪﺳﮥ ﻣﺒﺎﺭﮐﻪ ﺍﻧﺒﺎﺕ ﺷﺪﻩ ﻭ ﺍﺯ ﺍﻗﺘﺮﺍﻥ ﺩﻭ ﻓﺮﻉ ﺩﻭﺣﮥ‬ ‫ّ‬ ‫ّ‬

‫ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻧﻤﺎﻳﻨﺪ ﺯﻳﺮﺍ ﺁﻳﺔ ﺍ‪ ‬ﻭ ﻏﺼﻦ ﻣﻤﺘﺎﺯ ﻭ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻭ ﻣﺮﺟﻊ ﺟﻤﻴﻊ‬ ‫ّ‬ ‫ﻣﻦ‬ ‫ﻣﺒﻴﻦ ﺁﻳﺎﺕ ﺍ‪ ‬ﻭ ِ ْ‬ ‫ﺍﺣﺒﺎء ﺍ‪ ‬ﺍﺳﺖ ﻭ ّ‬ ‫ﺍﻏﺼﺎﻥ ﻭ ﺍﻓﻨﺎﻥ ﻭ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍ‪ ‬ﻭ ّ‬

‫َِْ ِ‬ ‫ﻣﻘﺪﺱ ﻭ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻭ‬ ‫ﺑﮑﺮ ﻳﻌﻨﻰ ﺩﺭ ﺳﻼﻟﮥ ﺍﻭ ﻭ ﻓﺮﻉ ّ‬ ‫ﺑﻌﺪ ِ ْ‬ ‫ﺑﻌﺪﻩ ِ ْ‬ ‫ﺑﮑﺮﴽ َ ْ َ‬ ‫ّ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﮐﻪ ﺑﺎﻧﺘﺨﺎﺏ ﻋﻤﻮﻡ ﺗﺄﺳﻴﺲ ﻭ ﺗﺸﮑﻴﻞ ﺷﻮﺩ ﺩﺭ ﺗﺤﺖ ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ‬ ‫ﺟﻤﺎﻝ‬

‫ﺍﻋﻠﻰ ﺭﻭﺣﻰ ﻟﻬﻤﺎ ﺍﻟﻔﺪﺍء ﺍﺳﺖ ﺁﻧﭽﻪ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‬ ‫ﺍﺑﻬﻰ ﻭ ﺣﺮﺍﺳﺖ ﻭ ﻋﺼﻤﺖ ﻓﺎﺋﺾ ﺍﺯ ﺣﻀﺮﺕ‬ ‫ٰ‬ ‫ٰ‬ ‫ﻣﻦ‬ ‫ﻭﺧﺎﻟﻔﻬﻢ َ َ ْ‬ ‫ﺧﺎﻟﻒ ﭐ‪َ ‬ﻭ َ ْ‬ ‫ﺧﺎﻟﻔﻪ َ َ َ َ ُ ْ‬ ‫ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﺍﺳﺖ َ ْ‬ ‫ِ ْ‬ ‫ﻣﻦ َ َ َ ُ‬ ‫ﻓﻘﺪ َ َ َ‬

‫ﻋﺎﺭﺽ ﭐ‪َ َ‬ﻭ‬ ‫ﻋﺎﺭﺿﻪ َ َ ْ‬ ‫ﻋﺼﺎﻫﻢ َ َ ْ‬ ‫ﻋﺼﻰ َﺍ‪َ َ‬ﻭ َ ْ‬ ‫َ َ ُ ْ‬ ‫ﻣﻦ َ َ َ ُ‬ ‫ﻓﻘﺪ َ َ َ‬ ‫ﻓﻘﺪ َ َ‬ ‫ﻓﻘﺪﺟﺎﺩﻝ‬ ‫ﺟﺎﺩﻟﻪ َ َ ْ َ َ َ‬ ‫ﻧﺎﺯﻉ◌◌ﻡ َ َ ْ‬ ‫ﻓﻘﺪ َ َ‬ ‫ﻧﺎﺯﻉ ﭐ‪َ ‬ﻭ َ ْ‬ ‫ﻣﻦ َ َ َ ْ ُ ْ‬ ‫َ ْ‬ ‫ﻣﻦ َ َ َ ُ‬

‫ﺍﻧﮑﺮﻩ‬ ‫ﺟﺤﺪﻩ َ َ ْ‬ ‫ﻓﻘﺪ َ َ َ‬ ‫ﺟﺤﺪ ﭐ‪َ َ‬ﻭ َ ْ‬ ‫ﭐ‪َ ‬ﻭ َ ْ‬ ‫ﻣﻦ َ ْ َ َ ُ‬ ‫ﻣﻦ َ َ َ ُ‬ ‫ﭐﻧﺤﺎﺯ َﻭ‬ ‫َ​َ ْ‬ ‫ﺍﻧﮑﺮﺍ‪َ َ‬ﻭ َ ِ‬ ‫ﻣﻦ َ َ‬ ‫ﻓﻘﺪ َ ْ َ َ‬

‫ﺹ ‪٢٢٩‬‬

‫ﻋﻨﻪ َ َ ِ‬ ‫ﭐﺑﺘﻌﺪ‬ ‫ﻓﻘﺪ ْ َ َ َ‬ ‫ﺍﻓﺘﺮﻕ َﻭ ْ َ َ َ‬ ‫ﭐﺟﺘﻨﺐ َﻭ ْ َ َ َ‬ ‫ََْ​َ َ‬ ‫ﭐﻋﺘﺰﻝ َ ْ ُ‬ ‫ﭐﻋﺘﺰﻝ َﻭ ْ َ َ َ‬

‫ﻗﻬﺮ ﭐ‪َ ِ‬ﻭ َ َ ْ ِ‬ ‫ﻏﺼﺐ ﭐ‪ِ ْ َ َ ِ‬‬ ‫ﻋﻦ ﭐ‪ِ ْ َ َ . ِ‬‬ ‫ﻋﻠﻴﻪ‬ ‫َ ِ‬ ‫ﻋﻠﻴﻪ َ ْ ُ‬ ‫ﻋﻠﻴﻪ َ َ ُ‬

‫ﻫﻮ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﺤﻔﻮﻅ‬ ‫ﻧﻘﻤﺔ ﭐ‪ . ِ‬ﺣﺼﻦ ﻣﺘﻴﻦ ﺍﻣﺮﺍ‪ ‬ﺑﻪ ﺍﻃﺎﻋﺖ ﻣﻦ‬ ‫ِ ْ َ ُ‬ ‫َ ْ ُ َ ّ‬ ‫ﻭ ﻣﺼﻮﻥ ﻣﺎﻧﺪ ﻭ ﺍﻋﻀﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻭ ﺟﻤﻴﻊ ﺍﻏﺼﺎﻥ ﻭ ﺍﻓﻨﺎﻥ ﻭ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍ‪ ‬ﺑﺎﻳﺪ‬

‫ﺗﻮﺟﻪ ﻭ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﺭﺍ ﺑﻪ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺍﺷﺘﻪ‬ ‫ﮐﻤﺎﻝ ﺍﻃﺎﻋﺖ ﻭ ﺗﻤﮑﻴﻦ ﻭ ﺍﻧﻘﻴﺎﺩ ﻭ ّ‬ ‫ّ‬ ‫ﺑﺤﻖ ﮐﺮﺩﻩ ﻭ ﺳﺒﺐ ﺗﺸﺘﻴﺖ ﺍﻣﺮﺍ‪‬‬ ‫ﻧﻔﺴﻰ ﻣﺨﺎﻟﻔﺖ ﻧﻤﻮﺩ ﻣﺨﺎﻟﻔﺖ‬ ‫ﺑﺎﺷﻨﺪ ‪ .‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ْ‬ ‫ّ‬ ‫ﻋﻠﺖ ﺗﻔﺮﻳﻖ ﮐﻠﻤﺔ ﺍ‪ ‬ﮔﺮﺩﺩ ﻭ ﻣﻈﻬﺮﻯ ﺍﺯ ﻣﻈﺎﻫﺮ ﻣﺮﮐﺰ ﻧﻘﺾ ﺷﻮﺩ ‪ ...‬ﺍﻯ ﻳﺎﺭﺍﻥ‬ ‫ﺷﻮﺩ ﻭ ّ‬

‫ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍ‪ ‬ﺭﺍ ﺑﺎﻳﺪ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺗﺴﻤﻴﻪ ﻭ ﺗﻌﻴﻴﻦ ﮐﻨﺪ ﺟﻤﻴﻊ‬ ‫ّ‬ ‫ﺗﻤﺮﺩ ﻧﻤﻮﺩ‬ ‫ﺑﺎﻳﺪ ﺩﺭ ّ‬ ‫ﻇﻞ ﺍﻭ ﺑﺎﺷﻨﺪ ﻭ ﺩﺭ ﺗﺤﺖ ﺣﮑﻢ ﺍﻭ ‪ .‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ ﺍﻳﺎﺩﻯ ﻭ ﻏﻴﺮ ﺍﻳﺎﺩﻯ ّ‬

‫ﻭ ﺍﻧﺸﻘﺎﻕ ﺧﻮﺍﺳﺖ َﻋ َ ْ ِ‬ ‫ﻗﻬﺮﻩ ﺯﻳﺮﺍ ﺳﺒﺐ ﺗﻔﺮﻳﻖ ﺩﻳﻦ ﺍ‪‬‬ ‫ﻏﻀﺐ ﺍ‪َ ِ‬ﻭ َ ْ ُ ُ‬ ‫ﻠﻴﻪ َ َ ُ‬ ‫ﮔﺮﺩﺩ ‪. "...‬‬

‫ﻭ ﺑﻌﺪ ﺩﺭ ﻣﻮﺭﺩ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﺼﻮﻧﴼ‬ ‫ﺍﻣﺎ ﺑﻴﺖ ﻋﺪﻝ ّ‬ ‫ﮐﻞ َ ْ ٍ‬ ‫ﻣﺼﺪﺭ ُ ّ‬ ‫ﺧﻴﺮ َﻭ َ ُ ْ‬ ‫‪ّ "-٢‬‬ ‫ﺍﻟﺬﻯ َ َ َ ُ‬ ‫ﺟﻌﻠﻪ ﭐ‪َ َ ْ َ ُ‬‬

‫ﻣﻦ ُ ‪‬‬ ‫ﺧﻄﺎ‪ ‬ﺑﺎﻳﺪ ﺑﺎﻧﺘﺨﺎﺏ ﻋﻤﻮﻣﻰ ﻳﻌﻨﻰ ﻧﻔﻮﺱ ﻣﺆﻣﻨﻪ ﺗﺸﮑﻴﻞ ﺷﻮﺩ ﻭ ﺍﻋﻀﺎء ﺑﺎﻳﺪ‬ ‫ﮐﻞ َ َ‬ ‫ِ ْ‬

‫ﻣﻈﺎﻫﺮ ﺗﻘﻮﺍﻯ ﺍﻟﻬﻰ ﻭ ﻣﻄﺎﻟﻊ ﻋﻠﻢ ﻭ ﺩﺍﻧﺎﺋﻰ ﻭ ﺛﺎﺑﺖ ﺑﺮ ﺩﻳﻦ ﺍﻟﻬﻰ ﻭ ﺧﻴﺮ ﺧﻮﺍﻩ ﺟﻤﻴﻊ ﻧﻮﻉ‬

‫ﺍﻧﺴﺎﻧﻰ ﺑﺎﺷﻨﺪ ﻭ ﻣﻘﺼﺪ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﺳﺖ ﻳﻌﻨﻰ ﺩﺭ ﺟﻤﻴﻊ ﺑﻼﺩ ﺑﻴﺖ ﻋﺪﻝ ﺧﺼﻮﺻﻰ‬ ‫ﺗﺸﮑﻴﻞ‬

‫ﮐﻞ ﺍﻣﻮﺭ ﺍﺳﺖ ﻭ‬ ‫ﺷﻮﺩ ﻭ ﺁﻥ ﺑﻴﻮﺕ ﻋﺪﻝ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﺪ ‪ .‬ﺍﻳﻦ ﻣﺠﻤﻊ ﻣﺮﺟﻊ ّ‬ ‫ﻣﺆﺳﺲ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﮑﺎﻣﻰ ﮐﻪ ﺩﺭ ﻧﺼﻮﺹ ﺍﻟﻬﻰ ﻣﻮﺟﻮﺩ ﻧﻪ ﻭ ﺟﻤﻴﻊ ﻣﺴﺎﺋﻞ ﻣﺸﮑﻠﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬

‫ﻗﻮﮤ ﺗﻨﻔﻴﺬ ‪ .‬ﺗﺸﺮﻳﻊ ﺑﺎﻳﺪ‬ ‫ﻣﺠﻠﺲ ّ‬ ‫ﺣﻞ ﮔﺮﺩﺩ‪...‬ﺍﻳﻦ ﺑﻴﺖ ﻋﺪﻝ ﻣﺼﺪﺭ ﺗﺸﺮﻳﻊ ﺍﺳﺖ ﻭ ﺣﮑﻮﻣﺖ ّ‬

‫ﻣﺆﻳﺪ ﺗﻨﻔﻴﺬ ﮔﺮﺩﺩ ﻭ ﺗﻨﻔﻴﺬ ﺑﺎﻳﺪ ﻇﻬﻴﺮ‬ ‫ّ‬

‫ﺹ ‪٢٣٠‬‬

‫ﻗﻮﺕ ﺑﻨﻴﺎﻥ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﻣﺘﻴﻦ ﻭ ﺭﺯﻳﻦ‬ ‫ﻭ ﻣﻌﻴﻦ ﺗﺸﺮﻳﻊ ﺷﻮﺩ ﺗﺎ ﺍﺭﺗﺒﺎﻁ ﻭ ﺍﻟﺘﻴﺎﻡ ﺍﻳﻦ ﺩﻭ ّ‬ ‫ﻋﻠﻰ‬ ‫ﺍﺣﺒﺎ‪‬ﮎ َ َ‬ ‫ﻭﻓﻖ َ ِ ّ َ‬ ‫ﮔﺮﺩﺩ ﻭ ﺍﻗﺎﻟﻴﻢ ّ‬ ‫ﺭﺏ َ ‪ْ ‬‬ ‫ﺟﻨﺔﺍﻟﻨﻌﻴﻢ ﻭ ﺑﻬﺸﺖ ﺑﺮﻳﻦ ﺷﻮﺩ ‪ّ َ .‬‬

‫ﺩﻳﻨﮏ َﻭ ‪ِ ْ ُ ‬‬ ‫ُ​ُْ ِ‬ ‫ﺳﺒﻴﻠﮏ َﻭ‬ ‫ﭐﻟﺴﻠﻮﮎ ِﻓﻲ َ ِ ْ ِ َ‬ ‫ﻋﻠﻰ ِ ْ ِ َ‬ ‫ﺍﻟﺜﺒﻮﺕ َ َ ٰ‬

‫ﻋﻠﻰ ُ َ ِ َ ِ‬ ‫ﭐﻟﻨﻔﺲ‬ ‫ﻋﻠﻰ َ ْ ِ َ‬ ‫ﻣﻘﺎﻭﻣﺔ ّ ْ ِ‬ ‫ﺍﻣﺮﮎ َﻭ ‪ْ ُ ْ ‬‬ ‫ِْ ِْ َ َ‬ ‫ﭐﻳﺪﻫﻢ َ َ ٰ‬ ‫ﭐﻻﺳﺘﻘﺎﻣﺔ َ َ ٰ‬

‫ﭐﻟﻤﻘﺘﺪﺭ‬ ‫ﭐﺗﺒﺎﻉ ُ ْ ِ‬ ‫ﭐﻟﻬﺪﻯ ِﺍﻧّ َ‬ ‫ﺍﻧﺖ ْ ُ ْ َ ِ ُ‬ ‫ﮏ َْ َ‬ ‫ﻧﻮﺭ ْ ُ َ ٰ‬ ‫َﻭ ْ َ َ ٰ‬ ‫ﭐﻟﻬﻮﻯ َﻭ ‪ِ َ ‬‬ ‫ﭐﻟﺮﺣﻴﻢ‬ ‫ﭐﻟﻘﻴﻮﻡ َﻭ ِ ّ َ‬ ‫ﭐﻟﮑﺮﻳﻢ ّ ِ ْ ُ‬ ‫ﺍﻧﺖ ْ َ ِ ْ ُ‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ‪ُ ْ ‬‬ ‫ﺍﻧﮏ َ ْ َ‬ ‫ْ َِ ُْ‬ ‫ﭐﻟﻮﻫﺎﺏ ‪٠ "...‬‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ّ ُ‬ ‫ْ َِ ُْ‬

‫ﻭ ﺑﻌﺪ ﺍﺯ ﺑﻴﺎﻥ ﺣﮑﻢ ﺣﻘﻮﻕ ﺍ‪ ‬ﻭ ﻧﺼﻴﺤﺖ ﺑﺎﻃﺎﻋﺖ ﺍﺯ ﺣﮑﻮﻣﺖ ﻭ ﻋﺪﻡ ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﻮﺭ‬

‫ﻣﺠﺪﺩ ﺩﺭﺑﺎﺭﮤ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ‬ ‫ﺳﻴﺎﺳﻴﻪ ﺩﺭ ﻗﺴﻤﺘﻰ ﺩﻳﮕﺮ ﭘﺲ ﺍﺯ ﻣﻨﺎﺟﺎﺗﻰ ﺟﺎﻧﺴﻮﺯ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‬

‫ﮐﻞ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻭ ﻫﺮ ﻣﺴﺄﻟﮥ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﻭ ﺑﻴﺖ‬ ‫‪ " - ٣‬ﻣﺮﺟﻊ ّ‬

‫ﺣﻖ ﻭ ﻣﺮﺍﺩ ﺍ‪ ‬ﺍﺳﺖ‬ ‫ﺑﺎﮐﺜﺮﻳﺖ ﺁﺭﺍء‬ ‫ﺑﺎﻻﺗﻔﺎﻕ ﻭ ﻳﺎ‬ ‫ﻋﺪﻝ ﺁﻧﭽﻪ‬ ‫ّ‬ ‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ ﻫﻤﺎﻥ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻇﻬﺮ‬ ‫ﺍﺣﺐ ‪َ َ ‬‬ ‫ﻓﻬﻮ ِ ّ ْ‬ ‫َ ْ‬ ‫ﺗﺠﺎﻭﺯ َ ْ ُ‬ ‫ﭐﻟﺸﻘﺎﻕ َﻭ َ ْ َ َ‬ ‫ﻋﻨﻪ َ ُ َ‬ ‫ﻣﻦ َ َ َ َ‬ ‫ﻣﻤﻦ َ َ ّ‬

‫ﺭﺏ ِ ْ َ ِ‬ ‫ﭐﻟﻤﻴﺜﺎﻕ ﻭﻟﻰ ﻣﺮﺍﺩ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺍﺳﺖ‬ ‫ِْ َ َ‬ ‫ﻋﻦ َ ‪‬‬ ‫ﺍﻋﺮﺽ َ ْ‬ ‫ﭐﻟﻨﻔﺎﻕ َﻭ َ ْ َ َ‬

‫ﮐﻪ ﮐﻪ ﺍﺯ ﻃﺮﻑ ﺟﻤﻴﻊ ﺑﻼﺩ ﺍﻧﺘﺨﺎﺏ ﺷﻮﺩ ‪"....‬‬ ‫ﺍﻳﺎﻡ ﺗﺴﻌﻪ (‬ ‫) ﺹ ‪ ٤٧٧‬ﺭﺳﺎﻟﮥ ّ‬

‫ﻭ ﺩﺭ ﻟﻮﺣﻰ ﻣﻨﻴﻊ ﻭ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﻬﻤﻪ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ‪...‬ﻣﺴﺎﺋﻞ‬ ‫‪ " - ٤‬ﺍﺯ ﺣﮑﻤﺖ ﺣﻮﺍﻟﮥ ﺑﻌﺾ ﺍﺣﮑﺎﻡ ّ‬

‫ﻣﺘﻔﺮﻋﺎﺕ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﻭ ﺣﮑﻤﺖ‬ ‫ﮐﻠﻴﻪ ﮐﻪ ﺍﺳﺎﺱ ﺷﺮﻳﻌﺔ ﺍﺳﺖ ﻣﻨﺼﻮﺹ ﺍﺳﺖ ﻭﻟﻰ‬ ‫ّ​ّ‬ ‫ّ‬

‫ﺍﻳﻨﺴﺖ‬

‫ﺗﺒﺪﻝ ﺍﺯ ﺧﺼﺎﺋﺺ ﻭ ﻟﻮﺍﺯﻡ ﺍﻣﮑﺎﻥ ﻭ ﺯﻣﺎﻥ ﻭ ﻣﮑﺎﻥ‬ ‫ﺗﻐﻴﺮ ﻭ ّ‬ ‫ﮐﻪ ﺯﻣﺎﻥ ﺑﺮ ﻳﮏ ﻣﻨﻮﺍﻝ ﻧﻤﺎﻧﺪ ّ‬

‫ﺍﺳﺖ ‪ ،‬ﻟﻬﺬﺍ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﻤﻘﺘﻀﺎﻯ ﺁﻥ ﺍﺟﺮﺍء ﻣﻴﻨﻤﺎﻳﺪ " ‪.‬‬

‫) ﺹ ‪ ٣٧١‬ﺝ ‪ ١‬ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ (‬

‫ﺑﻼﻓﺎﺻﻠﻪ ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ " ﺍﺯ ﺭﻭﻯ ﺟﺰﻭﮤ ﻣﻨﺘﺸﺮﻩ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﻣﻴﻨﻮﻳﺴﻢ‬

‫ﺯﻳﺮﺍ ﺑﺎ ﺁﻧﭽﻪ ﺩﺭ ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ ﻃﺒﻊ ﺷﺪﻩ ﭼﻬﺎﺭ ﺗﻔﺎﻭﺕ ﻣﺎﺷﻴﻨﻰ ﺩﺍﺭﺩ "‬ ‫ﺹ ‪٢٣١‬‬

‫‪ " - ٥‬ﻭ ﻫﻤﭽﻪ ﻣﻼﺣﻈﻪ ﻧﺸﻮﺩ ﮐﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﻔﮑﺮ ﻭ ﺭﺃﻯ ﺧﻮﻳﺶ ﻗﺮﺍﺭﻯ ﺩﻫﺪ ﺍﺳﺘﻐﻔﺮﺍ‪‬‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﺎﻟﻬﺎﻡ ﻭ ﺗﺄﻳﻴﺪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻗﺮﺍﺭ ﻭ ﺍﺣﮑﺎﻡ ﺟﺎﺭﻯ ﻧﻤﺎﻳﺪ ﺯﻳﺮﺍ ﺗﺤﺖ ﻭﻗﺎﻳﺖ ﻭ‬

‫ﻣﺘﺤﺘﻢ‬ ‫ﻭﺍﺟﺐ‬ ‫ﻣﺴﻠﻢ ﻭ‬ ‫ﺍﺗﺒﺎﻋﺶ ﻓﺮﺽ ّ‬ ‫ِ‬ ‫ّ‬ ‫ﺣﻤﺎﻳﺖ ﻭ ﺻﻴﺎﻧﺖ ﺟﻤﺎﻝ ﻗﺪﻡ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﻗﺮﺍﺭ ﺩﻫﺪ ّ‬

‫ﻣﻔﺮﻯ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﻧﻪ "‬ ‫ﺍﺳﺖ ﺍﺑﺪﴽ ّ‬

‫ﺭﺏ◌ﮐﻢ‬ ‫ﻗﻮﻡ ِ ‪‬‬ ‫‪ْ ُ "-٦‬‬ ‫ﺟﻨﺎﺡ َ ‪ُ ُ ِ ‬‬ ‫ﻗﻞ َﻳﺎ َ ْ ُ‬ ‫ﭐﻻﻋﻈﻢ َ ْ َ‬ ‫ﺑﻴﺖ ْ َ ْ َ َ‬ ‫ﺍﻥ َ ْ َ‬ ‫ﺗﺤﺖ َ َ ِ‬

‫ﺣﻔﻈﻪ َﻭ ِ َ ِ ِ‬ ‫ﺣﻤﺎﻳﺘﻪ ﻭ ْ ِ ِ‬ ‫ﺻﻮﻧﻪ َﻭ ِ َ َ ِ ِ‬ ‫ﭐﻟﺮﺣﻴﻢ َﺍﻱ َ ْ ِ ِ‬ ‫ﮐﻼ‪‬ﺗﻪ‬ ‫ّ ٰ ِ‬ ‫ﭐﻟﺮﺣﻤﻦ ّ ِ ْ ِ‬ ‫ﭐﻟﻤﻮﻗﻨﻴﻦ ِ ِ َ َ ِ‬ ‫ﺗﻠﮏ‬ ‫ﺑﺎﻃﺎﻋﺔ ِ ْ َ‬ ‫ِ َ‬ ‫ﭐﻟﻤﺆﻣﻨﻴﻦ ْ ُ ْ ِ ِ ْ َ‬ ‫ﺍﻣﺮ ْ ُ ِ ِ ْ َ‬ ‫ﻻﻧ‪ُ ‬ﻪ َ َ َ‬

‫ﭐﻟﺜﻠﺔ ْ ُ َ ‪ِ َ ‬‬ ‫ﭐﻟﻄﺎﻫﺮﺓ َﻭ ُ ‪ِ ‬‬ ‫ﭐﻟﻄﻴﺒﺔ ّ ِ َ ِ‬ ‫ﭐﻟﻌﺼﺒﺔ ّ ِ َ ِ‬ ‫ْ ُ ْ َِ‬ ‫ﭐﻟﻤﻘﺪﺳﺔ‬

‫َْ ِ َِ‬ ‫ﺍﺣﮑﺎﻣﻬﺎ‬ ‫ﻣﻠﮑﻮﺗﻴﺔ َ ْ َ ِ ‪‬‬ ‫ﻓﺴﻠﻄﻬﺎ َ َ ُ ْ ِ ‪‬‬ ‫ﺭﺣﻤﺎﻧﻴﺔ َﻭ َ ْ َ ُ َ‬ ‫ﭐﻟﻘﺎﻫﺮﺓ َ ْ ّ ُ َ‬

‫ﺭﻭﺣﺎﻧﻴﺔ " ‪.‬‬ ‫ﺍﻟﻬﺎﻣﻴﺔ ُ ْ َ ِ ّ ٌ‬ ‫َِْ ِ ‪ٌ‬‬

‫) ﺹ ‪ ٣٧١‬ﺝ ‪ ١‬ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ (‬

‫ﻣﻠﺖ ﺗﺸﮑﻴﻞ ﺷﻮﺩ ﺁﻥ ﺑﻴﺖ‬ ‫‪ " - ٧‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺍﮔﺮ ﺑﺸﺮﺍﺋﻂ ﻻﺯﻣﻪ ﻳﻌﻨﻰ ﺍﻧﺘﺨﺎﺏ ﺟﻤﻴﻊ ّ‬

‫ﺣﻖ ﺍﺳﺖ ‪ .‬ﺁﻧﭽﻪ ﻣﻨﺼﻮﺹ ﮐﺘﺎﺏ ﻧﻪ ﻭ ﺑﻴﺖ ﻋﺪﻝ‬ ‫ﺍﻟﻌﺪﻝ ﺩﺭ ﺗﺤﺖ ﻋﺼﻤﺖ ﻭ ﺣﻤﺎﻳﺖ ّ‬ ‫ﺑﺎﺗﻔﺎﻕ ﺁﺭﺍء‬ ‫ّ‬

‫ﺍﮐﺜﺮﻳﺖ ﺩﺭ ﺁﻥ ﻗﺮﺍﺭﻯ ﺩﻫﺪ ﺁﻥ ﻗﺮﺍﺭ ﻭ ُﺣﮑﻢ ﻣﺤﻔﻮﻅ ﺍﺯ ﺧﻄﺎﺳﺖ ‪ .‬ﺣﺎﻝ ﺍﻋﻀﺎﻯ ﺑﻴﺖ ﻋﺪﻝ‬ ‫ﻳﺎ‬ ‫ّ‬

‫ﺣﻖ ﺍﺳﺖ‬ ‫ﺭﺍ ﻓﺮﺩﴽ ﻓﺮﺩ ﻋﺼﻤﺖ ﺫﺍﺗﻰ ﻧﻪ ﻭﻟﮑﻦ ﻫﻴﺌﺖ ﺑﻴﺖ ﻋﺪﻝ ﺩﺭ ﺗﺤﺖ ﺣﻤﺎﻳﺖ ﻭ ﻋﺼﻤﺖ ّ‬ ‫‪ .‬ﺍﻳﻦ‬

‫ﺭﺍ ﻋﺼﻤﺖ ﻣﻮﻫﻮﺏ ﻧﺎﻣﻨﺪ " ‪ ) .‬ﻕ ‪ ٤٥‬ﻣﻔﺎﻭﺿﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻣﺮﺗﺒﴼ ﻗﺎﻧﻮﻧﴼ ﺗﺸﮑﻴﻞ ﻧﮕﺮﺩﺩ ﻭ ﺩﺍﺋﺮ ﻧﺸﻮﺩ‬ ‫‪ " - ١‬ﺗﺎ ﻣﺤﺎﻓﻞ ﺧﺼﻮﺻﻰ ﻭ ﻣﺮﮐﺰﻯ‬ ‫ّ ً‬ ‫ﻣﮑﻤﻼ ّ‬

‫ﻣﺆﺳﺲ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﮑﺎﻡ‬ ‫ﻧﺺ ﻗﺎﻃﻊ ﺍﻟﻬﻰ‬ ‫ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﮐﻪ ﻣﺮﺟﻊ ّ‬ ‫ّ‬ ‫ﮐﻞ ﺍﻣﻮﺭ ﻭ ﺑﻪ ّ‬

‫ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﺳﺖ ﻣﻤﮑﻦ ﻧﻪ‬ ‫ﺹ ‪٢٣٢‬‬

‫ﻣﻘﺪﺳﻪ ﺑﺎﻳﺪ ﺑﻮﺍﺳﻄﮥ ﺑﻴﺖ ﻋﺪﻝ ﻫﺎﻯ ﺧﺼﻮﺻﻰ‬ ‫ﻧﺺ ﺻﺮﻳﺢ ﻭﺻﺎﻳﺎﻯ‬ ‫ّ‬ ‫ﭼﻪ ﮐﻪ ﺍﻧﺘﺨﺎﺑﺶ ﺑﻪ ّ‬ ‫ﮔﺮﺩﺩ‬

‫ﭼﻨﺎﻧﭽﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻳﻌﻨﻰ ﺩﺭ ﺟﻤﻴﻊ ﺑﻼﺩ ﺑﻴﺖ ﻋﺪﻝ ﺧﺼﻮﺻﻰ ﺗﺸﮑﻴﻞ ﺷﻮﺩ ﻭ ﺁﻥ ﺑﻴﻮﺕ ﻋﺪﻝ‬

‫ﺑﻴﺖ‬

‫ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﺪ " "‬

‫) ﺹ ‪ ١٣٢‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ -٢٦‬‬

‫ﻋﻨﺪﭐ‪ ‬ﺍﺳﺖ ﻭ ﺗﺤﺖ‬ ‫‪ " - ٢‬ﭼﻮﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺗﺄﺳﻴﺲ ﺷﻮﺩ ﺁﻧﭽﻪ ﻗﺮﺍﺭ ﺩﻫﺪ ِﻣﻦ ِ ْ َ‬

‫ﺍﺑﻬﻰ " ‪.‬‬ ‫ﺻﻴﺎﻧﺖ ﻭ ﻋﺼﻤﺖ ﻭ ﺣﺮﺍﺳﺖ ﺟﻤﺎﻝ‬ ‫ٰ‬

‫) ﺹ ‪ ٦‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ - ٢٦‬‬

‫‪ " - ٣‬ﺑﺮﺍ ﻳﻦ ﺑﻴﻮﺕ ﻋﺪﻝ ﺧﺼﻮﺻﻰ ﻗﺼﺮ ﻣﺸﻴﺪ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﻧﻈﺎﻡ ﻭ ﺗﺮﺗﻴﺐ ﻭ‬

‫ﺣﻴﺰ‬ ‫ﻣﻦ ﺩﻭﻥ ﺗﻌﻮﻳﻖ ﻭ ﺗﺄﺧﻴﺮ ﻣﺮﺗﻔﻊ ﺷﻮﺩ ﻭ ﭼﻮﻥ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﺯ ّ‬ ‫ﮐﻤﺎﻝ ﻭ ﺟﻼﻝ ِ ْ‬

‫ﮐﻞ ﺍﮐﻨﺎﻑ ﻭ ﺍﻗﺎﻟﻴﻢ ﻣﺮﺗﻔﻊ ﻭ ﻣﺸﺘﻬﺮ‬ ‫ﺣﻴﺰ ﺷﻬﻮﺩ ﻭ ﻋﻤﻞ ﻗﺪﻡ ﻧﻬﺪ ﻭ ﺻﻴﺘﺶ ﺩﺭ ّ‬ ‫ﺁﻣﺎﻝ ﺑﻪ ّ‬

‫ﻣﻠﺖ ﺑﻬﺎﺋﻰ ﺩﺭ ﺷﮋﻕ ﻭ‬ ‫ﮔﺮﺩﺩ ﺁﻧﻮﻗﺖ ﺍﻳﻦ ﻫﻴﺌﺖ‬ ‫ﻣﺠﻠﻠﻪ ﮐﻪ ﺑﺮ ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﻭ ﺭﺯﻳﻦ ﺗﻤﺎﻡ ّ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﻣﺴﺘﻤﺪ ﻭ ﻣﺴﺘﻔﻴﺾ ‪ ،‬ﺑﻮﺿﻊ ﻭ ﺍﺟﺮﺍﻯ‬ ‫ﻣﺆﺳﺲ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ ّ‬ ‫ﻏﺮﺏ ﻣﺴﺘﻨﺪ ﻭ ‪‬‬ ‫ﮐﻠﻴﻪ ﻭ ﺗﺄﺳﻴﺴﺎﺗﻰ ﺑﺎﻫﺮﻩ ﭘﺮﺩﺍﺯﺩ ﻭ ﺑﺎﻳﻦ ﻭﺍﺳﻄﻪ‬ ‫ﻣﺸﺮﻭﻋﺎﺗﻰ ﻣﺘﻘﻨﻪ ﻭ ﺍﻗﺪﺍﻣﺎﺗﻰ ّ‬

‫ﻋﺎﻟﻢ ﺍﻓﺮﻭﺯ ﺷﻮﺩ " ‪٠‬‬ ‫ﺍﻣﺮﺍ‪ ‬ﺻﻴﺘﺶ ﺟﻬﺎﻧﮕﻴﺮ ﻭ ﻧﻮﺭﺵ َ‬

‫) ﺹ ‪ ١٩١ - ٢‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ -٢٦‬‬

‫ﺍﻣﺮﻳﻪ " ﻭ "ﻧﻬﻰ ﺍﺯ ﺑﺪﻋﺖ " ﻭ‬ ‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ " ﺍﻃﺎﻋﺖ ﺍﺯ ﺗﺸﮑﻴﻼﺕ ّ‬

‫" ﻧﻬﻰ ﺍﺯ ﺗﺄﻭﻳﻞ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫*****‬

‫ﺹ ‪٢٣٣‬‬

‫" ﻓﻘﺮ ﻭ َﻏﻨﺎء ‪ -‬ﻓﻘﺮﺍء ﻭ ﺍﻏﻨﻴﺎء "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﺑﻦ ْ ُ ُ ْ ِ‬ ‫ﻻﻥ‬ ‫ﺗﺤﺰﻥ ِ َ ‪‬‬ ‫ﻟﻔﻘﺮ َﻻ َ ْ َ ْ‬ ‫ﭐﻟﻮﺟﻮﺩ ِ ْ‬ ‫ﺍﻥ َ َ ‪َ ‬‬ ‫ﻳﻤﺴﮏ ﭐ ْ َ ْ ُ‬ ‫‪َ " - ١‬ﻳﺎ َ ْ َ‬

‫َُْ َ ِ‬ ‫ﻣﻦ‬ ‫ﭐﻟﻐﻨﻰ َ ْ ِ ُ‬ ‫ﻋﻠﻴﮏ ِﻓﻲ َ َ‬ ‫ﻳﻨﺰﻝ َ َ ْ َ‬ ‫ﭐﻻﻳﺎﻡ َﻭ ِ َ‬ ‫ﻣﺪﻯ ْ َ ّ ِ‬ ‫ﺳﻠﻄﺎﻥ ْ َ ٰ‬

‫ﻣﺪﻯ ّ َ ِ‬ ‫ّ ‪ِ‬‬ ‫ﭐﻟﺰﻣﺎﻥ "‬ ‫ﺗﺨﻒ ِ َ ‪‬‬ ‫ﺗﺼﻴﺒﮏ ِﻓﻲ َ َ‬ ‫ﭐﻟﻌﺰﺓ ُ ِ ْ ُ َ‬ ‫ﭐﻟﺬﻟﺔ َﻻ َ َ ْ‬ ‫ﻻﻥ ْ ِ ‪َ ‬‬

‫‪ ).‬ﻕ ‪ ٥٣‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﻋﻠﻰ ُ َ َ ِ‬ ‫ﭐﻻﻧﺴﺎﻥ َ ْ ِ ْ ِ‬ ‫ﭐﺑﻦ ْ ِ َ ِ‬ ‫ﺘﻨﻒ◌ﻕ‬ ‫ﻓﻘﺮﺍﺗﻲ ِﻟ ُ َ ْ َ‬ ‫‪َ " - ٢‬ﻳﺎ ْ َ‬ ‫ﺍﻧﻔﻖ َﻣﺎﻟﻲ َ َ ٰ‬ ‫ﺧﺰﺍ‪‬ﻦ َ ْ ٍ‬ ‫ﻣﺠﺪ َﻻ‬ ‫ﻣﻦ ُ ُ ْ ِ‬ ‫ﺗﻔﻨﻰ َﻭ َ َ ‪ِ ‬‬ ‫ﭐﻟﺴﻤﺎء ِ ْ‬ ‫ِﻓﻰ ّ َ‬ ‫ﮐﻨﻮﺯ ِ ّ‬ ‫ﻋﺰ َﻻ َ ْ َ ٰ‬

‫ﺗﺸﺎﻫﺪ‬ ‫ﻟﮑﻦ َﻭ َ ْ ِ‬ ‫ﻟﻮ ُ َ ِ ُ‬ ‫ﭐﻟﺮﻭﺡ َ ْ َ ُ‬ ‫ﻋﻤﺮﻱ ِ ْ َ ُ‬ ‫ﺍﺟﻤﻞ َ ْ‬ ‫ﺗﺒﻠﻰ َﻭ َ ِ ْ‬ ‫ﺍﻧﻔﺎﻕ ‪ِ ْ ‬‬ ‫ََْ ٰ‬ ‫ِ َ ِْ‬ ‫ﺑﻌﻴﻨﻲ "‬

‫) ﻕ ‪ ٥٧‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺎﺭ‬ ‫ﺗﻔﺘﺨﺮ َ َ‬ ‫ﺑﭑﻓﺘﺨ ِ‬ ‫ﭐﻟﻤﺴﮑﻴﻦ ِ ْ ِ َ‬ ‫ﻋﻠﻰ ْ ِ ْ ِ ْ ِ‬ ‫ﭐﻟﺮﻭﺡ َﻻ َ ْ َ ِ ْ‬ ‫‪َ " - ٣‬ﻳﺎ َ‬ ‫ﭐﺑﻦ ‪ِ ْ ‬‬

‫ﻻﻧﻲ َ ْ ِ‬ ‫ﺣﺎﻟﮏ َﻭ‬ ‫ﺳﻮ‪َ ِ َ ‬‬ ‫ﻗﺪﺍﻣﻪ َﻭ َ َ َ‬ ‫َْ ِ َ‬ ‫ﺍﺭﺍﮎ ِﻓﻲ ُ ْ‬ ‫ﻧﻔﺴﮏ ِ َ ّ‬ ‫ﺍﻣﺸﻲ ُ ّ َ ُ‬ ‫ﻋﻠﻴﮏ ِ َﺍﻟﻰ ْ َ َ ِ‬ ‫ﭐﻻﺑﺪ "‪٠‬‬ ‫ﺍﻟﻌﻦ َ َ ْ َ‬ ‫ََْ ُ‬ ‫) ﻕ ‪ ٢٥‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﻭﺟﻪ َ ْ ِ‬ ‫ﭐﺑﻦ ْ ِ ْ َ ِ‬ ‫ﺳﺎﻟﮏ‬ ‫ﻋﺒﺪﻱ ِ َ‬ ‫ﺍﺫﺍ َ َ َ‬ ‫ﭐﻻﻧﺴﺎﻥ َﻻ َ ْ ِ ْ‬ ‫ﺗﺤﺮﻡ ْ َ‬ ‫‪َ " - ٤‬ﻳﺎ ْ َ‬ ‫ﻣﻨﻲ "‬ ‫ﻭﺟﻬﻪ َ ْ ِ‬ ‫ﻭﺟﻬﻲ َ ْ َ ْ‬ ‫ِﻓﻲ َﺷﻲ‪ َ ِ ‬‬ ‫ﻓﭑﺧﺠﻞ ِ ّ‬ ‫ﻻﻥ َ ْ َ ُ‬

‫) ﻕ ‪ ٣٠‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺩﺭ ﺳﻮﺭﺓ ﺍﻟﺒﻴﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﻦ‬ ‫ﺍﺗﺎﮐﻢ ﭐ‪ْ ِ ُ‬‬ ‫ﭐﻟﻔﻘﺮﺍ‪ َ ‬‬ ‫‪َ " - ٥‬ﻻ َ ْ ِ ُ ْ‬ ‫ﻋﻤﺎ َ َ ُ ُ‬ ‫ﺗﺤﺮﻣﻮﺍ ْ ُ َ َ‬

‫َ ْ ِ​ِ‬ ‫ﻣﻦ‬ ‫ﺍﻧﻪ َ ْ ِ‬ ‫ﺍﻧﻪ َﻣﺎ ِ ْ‬ ‫ﭐﻟﻤﻨﻔﻘﻴﻦ َﻣﺎ َ ْ َ ُ ْ‬ ‫ﺍﻧﻔﻘﻮﺍ ِ ‪ُ ‬‬ ‫ﻓﻀﻠﻪ َﻭ ِ ّ ُ‬ ‫ﻳﺠﺰﻯ ْ ُ ْ ِ ِ ْ َ‬

‫ﭐﻻﻣﺮ ُ ْ ِ‬ ‫ِ ٍَ‬ ‫ﻣﻦ‬ ‫ﻳﻌﻄﻲ َ ْ‬ ‫ﻟﺨﻠﻖ َﻭ ْ َ ْ ُ‬ ‫ﻟﻪ َ ْ ُ‬ ‫ﻫﻮ َ ُ‬ ‫ﺍﻟﻪ ِ ّﺍﻻ ُ َ‬ ‫ﺹ ‪٢٣٤‬‬

‫ﻟﻬﻮ ْ ُ ْ ِ‬ ‫ﭐﻟﺒﺎﺩﻝ‬ ‫ﭐﻟﻤﻌﻄﻰ ْ َ ِ ُ‬ ‫ﺎء َﻭ َ ْ َ ُ‬ ‫ﻳﻤﻨﻊ َ ّ ْ‬ ‫ﻳﺸﺎء َﻭ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫َ َ‬ ‫ﻋﻤﻦ َ َ ُ‬ ‫ﻳﺸ ُ‬ ‫ﭐﻟﮑﺮﻳﻢ " ‪.‬‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ْ ُ‬ ‫ْ َِ ُْ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪١١٤‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﻓﻘﻴﺮ ِﺫﻱ‬ ‫ﺍﻥ َﻳﺎ َ َ‬ ‫ﻣﻦ َ ْ ٍ‬ ‫ﭐﻻﻏﻨﻴﺎ‪ْ ِ ‬‬ ‫‪ْ َ "- ٦‬‬ ‫ﺭﺃﻳﺘﻢ ِ ْ‬ ‫ﺍﻥ َ ْ ُ ْ‬ ‫ﻣﻼ‪َ ِ ْ َ ْ ‬‬

‫َ َْ ٍَ‬ ‫ﺘﻔﺴﺮﻭﺍ‬ ‫ﭐﺳ َ ْ ِ ُ ْ‬ ‫ﻣﻌﻪ َﻭ ْ‬ ‫ﺛﻢ ُ ُ ْ‬ ‫ﻣﺘﺮﺑﺔ َﻻ َ ِ ُ ْ‬ ‫ﭐﻗﻌﺪﻭﺍ َ َ ُ‬ ‫ﺗﻔﺮﻭﺍ َ ْ ُ‬ ‫ﻋﻨﻪ ُ َ‬

‫ﻣﻦ َ َ َ ِ‬ ‫ﺭﺷﺢ َ َ ْ ِ‬ ‫ﭐﻟﻘﻀﺎ‪َ ‬ﺗﺎ‪ِ‬‬ ‫ﺭﺷﺤﺎﺕ َ ْ ُ ِ‬ ‫ﻋﻠﻴﻪ ِ ْ‬ ‫ﻣﻨﻪ َ ّ‬ ‫ِ ُْ‬ ‫ﺍﺑﺤﺮ ْ َ َ‬ ‫ﻋﻤﺎ ُ ّ َ‬ ‫ﺗﻠﮏ ْ َ َ ِ‬ ‫ﭐﻻﻋﻠﻰ َﻭ‬ ‫ﻳﺸﻬﺪﻧﮑﻢ َ ْ ُ‬ ‫ﺍﻫﻞ َ َ‬ ‫ِﻓﻲ ِ ْ َ‬ ‫ﭐﻟﺤﺎﻟﺔ َ ْ َ َ ّ ُ ْ‬ ‫ﻣﻼ‪ٰ َ َ ْ ‬‬

‫ﻳﺬﮐﺮﻧﮑﻢ َﻭ‬ ‫ﻋﻠﻴﮑﻢ َﻭ َ ْ َ ْ ِ َ ‪‬‬ ‫ﻟﮑﻢ َﻭ ُ ِ َ ّ ُ ْ‬ ‫ﻳﺴﺘﻐﻔﺮﻥ َ ُ ْ‬ ‫ﻳﺼﻠﻴﻦ َ َ ْ ُ ْ‬ ‫ُ َ ‪ّ َ‬‬ ‫ﻓﺼﻴﺢ " ‪٠‬‬ ‫ﻣﻘﺪﺱ َ ِ ٍ‬ ‫ﺑﺎﻟﺴﻦ ُ َ ‪ٍ ‬‬ ‫ﻳﻤﺠﺪﻧﮑﻢ َ َ ْ ُ ٍ‬ ‫َُ ِ َ ّ ُ ْ‬ ‫ﻃﺎﻫﺮ َ ِ ْ ٍ‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺳﻮﺭﺓ ﺍﻟﺒﻴﺎﻥ ‪ -‬ﺹ ‪ ١١٥‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺍﻣﺮﮐﻢ ِ ِﺑﻪ َ ِ‬ ‫ﭐﻟﻐﻨﻰ‬ ‫ﭐﻻﻋﺘﺪﺍﻝ َ َ‬ ‫ﺧﺬﻭﺍ ْ ِ ْ ِ َ َ‬ ‫ﻫﺬﺍ َﻣﺎ َ َ َ ُ ْ‬ ‫‪ْ ُ ُ "-٧‬‬ ‫‪‬‬ ‫َُ​َ ِ‬ ‫ﻫﺬﺍ‬ ‫ﻣﻈﺎﻫﺮ َ َ‬ ‫ﮐﺮﻳﻢ َ ْ‬ ‫ﭐﻟﻤﺘﻌﺎﻝ ِﻓﻲ ِ َ ٍ‬ ‫ﺍﻥ َ ْ َ ُ ْ‬ ‫ﺍﻧﻔﻘﻮﺍ َﻳﺎ َ َ ِ َ‬ ‫ﮐﺘﺎﺏ َ ِ ْ ٍ‬

‫ِ‬ ‫ﻓﻘﺮ‬ ‫ﻣﻄﺎﻟﻌﻪ َ َ‬ ‫ﻠﻰ َ ْ ٍ‬ ‫ﭐﻟﺬﻳﻦ َ ِ ُ ْ َ ُ ْ‬ ‫ﭐﻻﺳﻢ َﻭ َ ِ َ ُ‬ ‫ﻋﻠﻰ ‪َ ِ ‬‬ ‫ْ ْ ِ‬ ‫ﺗﺠﺪﻭﻧﻬﻢ َﻋ َ ٰ‬ ‫ﺍﻳﺎﮐﻢ َﻳﺎ َ ْ َ ِ‬ ‫ﻟﻔﻆ‬ ‫ﻳﻤﻨﻌﮑﻢ َ ْ ُ‬ ‫ﭐﻟﻐﻨﻰ َ ْ‬ ‫ﻣﺒﻴﻦ ُ ْ‬ ‫ُِ ْ ٍ‬ ‫ﺍﻥ َ ْ َ َ ُ ْ‬ ‫ﻗﻞ ِ ّ ُ ْ‬ ‫ﺍﻫﻞ َ ٰ‬

‫ﻋﻦ ْ ِ َ ِ‬ ‫ﻗﻞ‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ ُ ْ‬ ‫ﭐﻻﻧﻔﺎﻕ ِﻓﻲ َ ِ ْ ِ‬ ‫ﭐﻟﻤﺒﻴﻦ َ ِ‬ ‫ُِْ ِ‬ ‫ﺭﺏ ْ َ َ ِ ْ َ‬ ‫ﺳﺒﻴﻞ ﺍ‪ّ َ ِ‬‬

‫ﻋﻨﺪ َ ّ ِ‬ ‫ﻳﺰﺩﺍﺩ‬ ‫ﻳﺤﺘﻘﺮﺍﺣﺪ ِ ْ َ ْ ِ‬ ‫ﺭﺑﻪ َ ْ‬ ‫ﺑﺎﻟﻔﻘﺮ ِ ْ َ‬ ‫ﺑﻞ َ ْ َ ُ‬ ‫َ​َ ُ‬ ‫ﻟﻌﻤﺮﺍ‪َ ِ‬ﻻ ُ َ َ ُ َ َ‬

‫ﻳﻦ " ‪٠‬‬ ‫ﻣﻦ َ ِ‬ ‫َْ‬ ‫ﻟﻮ َ ِ ُ ْ ُ‬ ‫ﻳﺠﺪ◌◌ َ َ‬ ‫ﭐﻟﺼﺎﺑﺮ َ‬

‫) ﺹ ‪ ١٦٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻣﻦ َ ْ ِ ِ‬ ‫ﺍﻧﻪ‬ ‫ﺗﺤﺮﻣﻮﺍ ْ ُ َ‬ ‫ﺍﺗﺎﮐﻢ ﭐ‪ْ ِ ُ‬‬ ‫ﺍﻟﻔﻘﺮﺍء َ ّ‬ ‫‪َ " - ٨‬ﻻ ْ ِ ُ ْ‬ ‫ﻓﻀﻠﻪ ِ ‪ُ ‬‬ ‫ﻋﻤﺎ َ َ ُ ُ‬

‫ﻟﻬﻮ ُ ْ ِ‬ ‫ﭐﻟﮑﺮﻳﻢ " ‪٠‬‬ ‫ﺿﻌﻒ َﻣﺎ ِ ْ َ ُ ْ‬ ‫ُْ ِ ْ ُ ْ‬ ‫ﭐﻟﻤﻌﻄﻰ ْ َ ِ ُ‬ ‫ﻋﻨﺪﮐﻢ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ﻳﻌﻄﻴﮑﻢ ِ ْ َ‬ ‫) ﻟﻮﺡ ﻧﺎﭘﻠﺌﻮﻥ ﺹ ‪١١١‬ﺍﻟﻮﺍﺡ ﻣﻠﻮﮎ (‬

‫ﻓﻘﻴﺮﴽ َﻻ‬ ‫‪َ " - ٩‬ﻳﺎ َ َ‬ ‫ﭐﻻﻏﻨﻴﺎ‪ْ ِ ‬‬ ‫ﺃﻳﺘﻢ َ ِ ْ‬ ‫ﺍﻥ َﺭ ْ ُ ْ‬ ‫ﻣﻼ‪َ ِ ْ َ ْ ‬‬

‫ﺗﺴﺘﮑﺒﺮﻭﺍ َ َ ْ ِ‬ ‫ﺧﻠﻖ‬ ‫ﻣﻨﻪ َ ْ‬ ‫ﻓﻴﻤﺎ ُ ِ ْ ُ ْ‬ ‫ﻋﻠﻴﻪ َ َ ّ ُ ْ‬ ‫َ ْ َ ِْ ُ ْ‬ ‫ﺧﻠﻘﺘﻢ ِ ْ ُ‬ ‫ﻗﺪ ُ ِ َ‬ ‫ﺗﻔﮑﺮﻭﺍ ِ ْ َ‬

‫ﻣﻬﻴﻦ " ) ﻟﻮﺡ ﻧﺎﭘﻠﺌﻮﻥ ‪ -‬ﺹ ‪١١٢‬ﺍﻟﻮﺍﺡ ﻣﻠﻮﮎ (‬ ‫ُ ‪‬‬ ‫ﻣﻦ َﻣﺎ‪ٍ ْ ِ َ ‬‬ ‫ﮐﻞ ِ ْ‬

‫‪ " - ١٠‬ﺍﻯ ﭘﺴﺮﺍﻥ ﺗﺮﺍﺏ ﺍﻏﻨﻴﺎ ﺭﺍ ﺍﺯ ﻧﺎﻟﮥ ﺳﺤﺮﮔﺎﻫﻰ ﻓﻘﺮﺍ ِﺍﺧﺒﺎﺭ‬

‫ﺹ ‪٢٣٥‬‬

‫ﮐﻨﻴﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺍﺯ ﻏﻔﻠﺖ ﺑﻬﻼﮐﺖ ﺍﻓﺘﻨﺪ ﻭ ﺍﺯ ﺳﺪﺭﮤ ﺩﻭﻟﺖ ﺑﻰ ﻧﺼﻴﺐ ﻣﺎﻧﻨﺪ ‪.‬‬

‫ﺗﺰﻳﻦ ِ ِ ِ‬ ‫ﺑﺨﺼﺎﻟﻲ"‬ ‫ﻓﻬﻨﻴﺌﴼ ِ َ ْ‬ ‫ﺧﺼﺎﻟﻲ َ َ ِ ْ‬ ‫ﭐﻟﺠﻮﺩ ِ ْ‬ ‫ﺍﻟﮑﺮﻣﻮ ْ ُ ْ‬ ‫َْ َ​َ ُ َ‬ ‫ﻟﻤﻦ َ َ ‪َ ‬‬ ‫ﻣﻦ ِ َ‬ ‫) ﻕ ‪ ٤٩‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " - ١١‬ﺍﻯ ﭘﺴﺮ ﮐﻨﻴﺰ ﻣﻦ ﺩﺭ ﻓﻘﺮ ﺍﺿﻄﺮﺍﺏ ﻧﺸﺎﻳﺪ ﻭ ﺩﺭ َﻏﻨﺎ ﺍﻃﻤﻴﻨﺎﻥ ﻧﺒﺎﻳﺪ ﻫﺮ ﻓﻘﺮﻯ ﺭﺍ‬

‫َﻏﻨﺎ ﺩﺭ ﭘﻰ ﻭ ﻫﺮ َﻏﻨﺎ ﺭﺍ ﻓﻨﺎ ﺍﺯ ﻋﻘﺐ ﻭﻟﮑﻦ ﻓﻘﺮ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﺍ‪ ‬ﻧﻌﻤﺘﻰ ﺍﺳﺖ ﺑﺰﺭﮒ‬ ‫ﺍﻧﺘﻢ‬ ‫ﺣﻘﻴﺮ ﻣﺸﻤﺎﺭﻳﺪ ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ ﻏﺎﻳﺖ ﺁﻥ َﻏﻨﺎﻯ ﺑﺎ‪ ‬ﺭﺥ ﺑﮕﺸﺎﻳﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ َ ْ ُ ُ‬

‫ﭐﻟﻐﻨﻲ ﭼﻮﻥ ﺻﺒﺢ ﺻﺎﺩﻕ‬ ‫ﻫﻮ ْ َ ‪‬‬ ‫ﺍﻟﻔﻘﺮﺍء ﻣﺴﺘﻮﺭ ﻭ ﮐﻠﻤﮥ ﻣﺒﺎﺭﮐﻪ َﻭ ‪ُ ‬‬ ‫ﺍﻟﻠﻪ ُ َ‬ ‫َ ُ‬

‫ﻣﺘﻤﮑﻦ ﮔﺮﺩﺩ ﻭ‬ ‫ﺍﺯ ﺍﻓﻖ ﻗﻠﺐ ﻋﺎﺷﻖ ﻇﺎﻫﺮ ﻭ ﺑﺎﻫﺮ ﻭ ﻫﻮﻳﺪ ﻭ ﺁﺷﮑﺎﺭ ﺷﻮﺩ ﻭ ﺑﺮ ﻋﺮﺵ َﻏﻨﺎ‬ ‫ّ‬ ‫ﻣﻘﺮ ﻳﺎﺑﺪ " ) ﻕ ‪ ٥١‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫ّ‬

‫ﺳﺪﻳﺴﺖ ﻣﺤﮑﻢ ﻣﻴﺎﻥ ﻃﺎﻟﺐ ﻭ ﻣﻄﻠﻮﺏ ﻭ‬ ‫‪ " - ١٢‬ﺍﻯ ﻣﻐﺮﻭﺭﺍﻥ ﺑﺎﻣﻮﺍﻝ ﻓﺎﻧﻴﻪ ﺑﺪﻧﻴﺪ ﮐﻪ ﻏﻨﺎ ّ‬

‫ﻣﻘﺮ ﻗﺮﺏ ﻭﺍﺭﺩ ﻧﺸﻮﺩ ﻭ ﺑﻤﺪﻳﻨﮥ ﺭﺿﺎ ﻭ ﺗﺴﻠﻴﻢ ﺩﺭ ﻧﻴﺎﻳﺪ‬ ‫ﻋﺎﺷﻖ ﻭ ﻣﻌﺸﻮﻕ ‪ .‬ﻫﺮﮔﺰ ﻏﻨﻰ ﺑﺮ ّ‬

‫ﻣﮕﺮ ﻗﻠﻴﻠﻰ ‪ .‬ﭘﺲ ﻧﻴﮑﻮﺳﺖ ﺣﺎﻝ ﺁﻥ ﻏﻨﻰ ﮐﻪ ﻏﻨﺎ ﺍﺯ ﻣﻠﮑﻮﺕ ﺟﺎﻭﺩﺍﻧﻰ ﻣﻨﻌﺶ ﻧﻨﻤﺎﻳﺪ ﻭ‬

‫ﺍﺯ ﺩﻭﻟﺖ ﺍﺑﺪﻯ ﻣﺤﺮﻭﻣﺶ ﻧﮕﺮﺩﺍﻧﺪ ‪ .‬ﻗﺴﻢ ﺑﺎﺳﻢ ﺍﻋﻈﻢ ﮐﻪ ﻧﻮﺭ ﺁﻥ ﻏﻨﻰ ﺍﻫﻞ ﺁﺳﻤﺎﻥ ﺭﺍ‬ ‫ﺭﻭﺷﻨﻰ ﺑﺨﺸﺪ ﭼﻨﺎﻧﭽﻪ ﺷﻤﺲ ﺍﻫﻞ ﺯﻣﻴﻦ ﺭﺍ " ‪.‬‬ ‫) ﻕ ‪ ٥٣‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " - ١٣‬ﺍﻯ ﺍﻏﻨﻴﺎﻯ ﺍﺭﺽ ﻓﻘﺮﺍء ﺍﻣﺎﻧﺖ ﻣﻨﻨﺪ ﺩﺭ ﻣﻴﺎﻥ ﺷﻤﺎ ﭘﺲ ﺍﻣﺎﻧﺖ ﻣﺮﺍ ﺩﺭﺳﺖ ﺣﻔﻆ‬

‫ﻧﻔﺲ ﺧﻮﺩ ﺗﻤﺎﻡ ﻧﭙﺮﺩﺍﺯﻳﺪ "‬ ‫ﻧﻤﺎﺋﻴﺪ ﻭ ﺑﺮﺍﺣﺖ ْ‬ ‫) ﻕ ‪ ٥٤‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﻫﻮﻯ ﺍﺯ ﺁﻻﻳﺶ َﻏﻨﺎ ﭘﺎﮎ ﺷﻮ ﻭ ﺑﺎ ﮐﻤﺎﻝ ﺁﺳﺎﻳﺶ‬ ‫‪ " - ١٤‬ﺍﻯ ﻓﺮﺯﻧﺪ‬ ‫ٰ‬

‫ﺹ ‪٢٣٦‬‬

‫ﺩﺭ ﺍﻓﻼﮎ ﻓﻘﺮ ﻗﺪﻡ ﮔﺬﺍﺭ ﺗﺎ ﺧﻤﺮ ﺑﻘﺎ ﺍﺯ ﻋﻴﻦ ﻓﻨﺎ ﺑﻴﺎﺷﺎﻣﻰ " ‪٠‬‬ ‫) ﻕ ‪ ٥٥‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ "-١٥‬ﻭ ﺳﺎﻟﮏ ﺑﻌﺪ ﺍﺯ ﺍﺭﺗﻘﺎﻯ ﺑﻤﺮﺍﺗﺐ ﺑﻠﻨﺪ ﺣﻴﺮﺕ ﺑﻮﺍﺩﻯ ﻓﻘﺮ ﺣﻘﻴﻘﻰ ﻭ ﻓﻨﺎﻯ ﺍﺻﻠﻰ ﻭﺍﺭﺩ‬ ‫ﻧﻔﺲ ﻭ ﺑﻘﺎﻯ ﺑﺎ‪ ‬ﺍﺳﺖ ﻭ ﻓﻘﺮ ﺍﺯ ﺧﻮﺩ ﻭ ﻏﻨﺎﻯ‬ ‫ﺷﻮﺩ ﻭ ﺍﻳﻦ ﻣﺮﺗﺒﻪ ﻣﻘﺎﻡ ﻓﻨﺎﻯ ﺍﺯ ْ‬

‫ﻋﺎﻟﻢ ﺧﻠﻖ‬ ‫ﺑﻤﻘﺼﻮﺩ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﮐﻪ ﺫﮐﺮ ﻓﻘﺮ ﻣﻴﺸﻮﺩ ﻳﻌﻨﻰ ﻓﻘﻴﺮ ﺍﺳﺖ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ َ ِ‬

‫ﺣﻖ ﺍﺳﺖ " ‪ ) ٠‬ﺭﺳﺎﻟﮥ ﻣﺒﺎﺭﮐﻪ ﻫﻔﺖ ﻭﺍﺩﻯ ‪ -‬ﺹ ‪ ١٢٩‬ﺝ‬ ‫ﺍﺳﺖ ﻭ ﻏﻨﻰ ﺍﺳﺖ ﺑﺂﻧﭽﻪ ﺩﺭ ﻋﻮﺍﻟﻢ ّ‬ ‫ﺍﻋﻠﻰ (‬ ‫‪ ٣‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﻟﺪﻯ ﺍﻟﻐﻔﻮﺭ ﺑﻮﺩﻩ ﻭ‬ ‫‪ " - ١٦‬ﻣﻼﺣﻈﻪ ﺿﻌﻔﺎء ﻻﺯﻡ ﻭ ﺍﻋﺎﻧﺖ ﻓﻘﺮﺍء ﺍﺯ ﺍﻟﺰﺍﻡ ﺍﻣﻮﺭ َ َ‬

‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ " ‪٠‬‬

‫) ﺹ ‪ ٣٦٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﮑﺮﻡ ﺩﺍﺭﻳﺪ‬ ‫‪ " - ١‬ﺍﻯ ﺑﻨﺖ ﻣﻠﮑﻮﺕ ﻓﻘﺮﺍ ﻭ ﺍﻳﺘﺎﻡ ﻭ ﻋﺠﺰﻩ ﺍﺯ ﻫﺮ ﻃﻮﺍﺋﻒ ﻭ ﻣﻠﻞ ﺭﺍ ﺑﺴﻴﺎﺭ‬ ‫ّ‬

‫ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺭﻋﺎﻳﺖ ﮐﻨﻴﺪ ‪ .‬ﻣﺎﻧﻨﺪ ﺧﺎﺩﻡ ﺣﻘﻴﻘﻰ ﺧﺪﻣﺖ ﻧﻤﺎﺋﻴﺪ ﻭ ﺁﻧﺎﻧﺮﺍ ﺑﺰﺭﮔﻮﺍﺭ ﺷﻤﺮﻳﺪ ﻭ‬ ‫ﺧﻮﺩ ﺭﺍ ﺧﺎﺩﻡ ﻟﻴﻞ ﻭ ﻧﻬﺎﺭ ﺩﺍﻧﻴﺪ " ‪٠‬‬

‫) ﺹ ‪ ٦٢‬ﺝ ‪ ٢‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﻣﺤﺒﺖ ﻧﻤﺎﺋﻴﺪ ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ‬ ‫‪ " - ٢‬ﺑﺸﻤﺎ ﻧﺼﻴﺤﺖ ﻣﻴﻨﻤﺎﻳﻢ ﮐﻪ ﺑﻔﻘﺮﺍء ﻣﻬﺮﺑﺎﻥ ﺑﺎﺷﻴﺪ‬ ‫ّ‬

‫ﺩﺳﺘﮕﻴﺮﻯ ﮐﻨﻴﺪ ﺯﻳﺮﺍ ﻓﻘﺮﺍء ﺩﻝ ﺷﮑﺴﺘﻪ ﺍﻧﺪ ‪ .‬ﺍﮔﺮ ﺷﻤﺎ ﻫﺎ ﺑﺠﻬﺖ ﺍﻏﻨﻴﺎء ﺟﺎﻥ ﻧﺜﺎﺭﻯ‬

‫ﻧﻤﺎﺋﻴﺪ ﮔﻤﺎﻥ ﻣﻴﮑﻨﻨﺪ ﻣﺠﺒﻮﺭﻯ ﺍﺳﺖ ﻭﻟﻰ ﭼﻮﻥ‬ ‫ﺹ ‪٢٣٧‬‬

‫ﻣﺤﺒﺖ ﮐﻨﻴﺪ ﺍﺯ ﺻﻤﻴﻢ ﻗﻠﺐ ﻣﻤﻨﻮﻥ ﻭ ﺧﺸﻨﻮﺩ ﻣﻴﺸﻮﻧﺪ ﻟﻬﺬﺍ ﺭﻋﺎﻳﺖ ﻓﻘﺮﺍء ﻭﺍﺟﺐ ﺍﺳﺖ‬ ‫ﺑﻔﻘﺮﺍء‬ ‫ّ‬ ‫ﺍﻻﺛﺎﺭ (‬ ‫" ‪ ) .‬ﺹ ‪ ٢٥٨ - ٩‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪ " - ٣‬ﻓﻘﺮﺍء ﻫﺮ ﭼﻨﺪ ﺩﺭ ﭘﻴﺶ ﺧﻠﻖ ﺫﻟﻴﻞ ﻫﺴﺘﻨﺪ ﻭﻟﻰ ﻋﻨﺪﺍ‪ ‬ﻋﺰﻳﺰﻧﺪ ﻓﻘﺮﺍء ﺍﻣﺎﻧﺖ‬

‫ﺧﺪﺍﻭﻧﺪﻧﺪ ﻭ ﮐﻤﮏ ﺑﺂﻧﻬﺎ ﺧﻴﻠﻰ ﻣﻘﺒﻮﻝ ‪ .‬ﻣﺜﻞ ﺁﻥ ﻣﻴﻤﺎﻧﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺯﻣﻴﻦ ﺗﺸﻨﻪ ﺭﺍ ﺳﻴﺮﺍﺏ‬

‫ﮐﻨﺪ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺩﺍﺭﻭﺋﻰ ﺍﻋﻈﻢ ﺑﻪ ﻋﻠﻴﻞ ﺑﺨﺸﺪ " ‪٠‬‬

‫) ﺍﺯ ﺧﻄﺎﺑﮥ ﻣﺒﺎﺭﮎ ﺹ ‪ ٣٥٣ - ٤‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺍﻣﺎ ﻓﻘﻴﺮ ﺷﺎﮐﺮ ﺑﻬﺘﺮ ﺍﺯ ﻓﻘﻴﺮ ﺻﺎﺑﺮ ﺍﺳﺖ ﻭ‬ ‫‪ " - ٤‬ﻓﻘﻴﺮ ﺻﺎﺑﺮ ﺑﻬﺘﺮ ﺍﺯ ﻏﻨﻰ ﺷﺎﮐﺮ ﺍﺳﺖ ّ‬

‫ﺑﻬﺘﺮ ﺍﺯ ﻫﻤﻪ ﻏﻨﻰ ﻣﻨﻔﻖ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﻣﺘﺤﺎﻥ ﺧﺎﻟﺺ ﻣﺎﻧﺪﻩ ﻭ ﺳﺒﺐ ﺁﺳﺎﻳﺶ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﮔﺸﺘﻪ‬

‫‪ .‬ﺑﺎ ﺁﻧﮑﻪ ُﺷﮑﺮ ﺳﺒﺐ ﺍﺯﺩﻳﺎﺩ ﻧﻌﻤﺖ ﺍﺳﺖ ﻭﻟﻰ ﮐﻤﺎﻝ ُﺷﮑﺮ ﺑﺎﻧﻔﺎﻕ ﺍﺳﺖ ﻭ ﻣﻘﺎﻡ ﺍﻧﻔﺎﻕ ﺍﻋﻈﻢ‬ ‫ﻣﻤﺎ‬ ‫ﺗﻨﻔﻘﻮﺍ ِ ّ‬ ‫ﭐﻟﺒﺮﺣﺘﻰ ُ ْ ِ ُ ْ‬ ‫ﻟﻦ َ َ ُ ْ‬ ‫ﻣﻘﺎﻣﺎﺕ ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ َ ْ‬ ‫ﺗﻨﺎﻟﻮﺍ ْ َ ‪ٰ ّ َ ‬‬

‫ﺗﺤﺒﻮﻥ ) * ( " ‪.‬‬ ‫ُ ِ ‪َ ْ‬‬

‫ﺍﻻﺛﺎﺭ ‪ ( * ) -‬ﺁﻳﮥ ‪ ٨٦‬ﺳﻮﺭﮤ ﺁﻝ ﻋﻤﺮﺍﻥ (‬ ‫) ﺹ ‪ ١٨٥‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪ " - ٥‬ﺍﻏﻨﻴﺎ ﻣﻮﺍﺳﺎﺕ ﺑﻔﻘﺮﺍ ﮐﻨﻨﺪ ﻭ ﺍﻧﻔﺎﻕ ﺑﺮ ﻓﻘﺮﺍء ﻧﻤﺎﻳﻨﺪ ﻭﻟﻰ ﻣﻴﻞ ﻭ ﺍﺧﺘﻴﺎﺭ ﺧﻮﻳﺶ‬

‫ﻧﻪ ﺁﻧﮑﻪ ﻓﻘﺮﺍء ﺍﻏﻨﻴﺎء ﺭﺍ ﺍﺟﺒﺎﺭ ﻧﻤﺎﻳﻨﺪ " ‪٠‬‬ ‫) ﺹ ‪ ٢٥٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٩‬ﺑﺎﻳﺪ ﻗﻮﺍﻧﻴﻦ ﻭ ﻧﻈﺎﻣﺎﺗﻰ ﮔﺬﺍﺭﺩ ﮐﻪ ﺟﻤﻴﻊ ﺑﺸﺮ ﺑﺮﺍﺣﺖ ﺯﻧﺪﮔﺎﻧﻰ ﮐﻨﻨﺪ ﻳﻌﻨﻰ‬

‫ﻣﺰﻳﻦ ﺍﺳﺖ ﻓﻘﻴﺮ ﻧﻴﺰ‬ ‫ﻫﻤﭽﻨﺎﻧﮑﻪ ﻏﻨﻰ ﺩﺭ ﻗﺼﺮ ﺧﻮﻳﺶ ﺭﺍﺣﺖ ﺩﺍﺭﺩ ﻭ ﺑﺎﻧﻮﺍﻉ ﻣﻮﺍﺋﺪ ﺳﻔﺮﮤ ﺍﻭ ّ‬ ‫ﻻﻧﻪ ﻭ ﺁﺷﻴﺎﻧﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮔﺮﺳﻨﻪ ﻧﻤﺎﻧﺪ ﺗﺎ‬ ‫ﺹ ‪٢٣٨‬‬

‫ﻣﻬﻢ ﺍﺳﺖ ﻭ ﺗﺎ ﺍﻳﻦ ﻣﺴﺄﻟﻪ‬ ‫ﺟﻤﻴﻊ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺭﺍﺣﺖ ﻳﺎﺑﻨﺪ ‪ .‬ﺍﻣﺮ ﺗﻌﺪﻳﻞ ﻣﻌﻴﺸﺖ ﺑﺴﻴﺎﺭ‬ ‫ّ‬ ‫ﺗﺤﻘﻖ ﻧﻴﺎﺑﺪ ﺳﻌﺎﺩﺕ ﺑﺮﺍﻯ ﻋﺎﻟﻢ ﺑﺸﺮ ﻣﻤﮑﻦ ﻧﻴﺴﺖ " ‪٠‬‬ ‫ّ‬

‫) ﺹ ‪ ٣٤٠‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " - ٧‬ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﮐﻪ ﺑﻌﻀﻰ ﺩﺭ ﻧﻬﺎﻳﺖ َﻏﻨﺎ ﺑﺎﺷﻨﺪ ﻭ ﺑﻌﻀﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﻓﻘﺮ ‪ .‬ﺑﺎﻳﺪ ﺍﺻﻼﺡ‬

‫ﺭﻓﺎﻫﻴﺖ ﺑﺎﺷﺪ ﻧﻪ ﻳﮑﻰ ﺑﻔﻘﺮ ﻣﺒﺘﻼ‬ ‫ﮐﻞ ﻭﺳﻌﺖ ﻭ‬ ‫ﮐﺮﺩ ﻭ ﭼﻨﺎﻥ ﻗﺎﻧﻮﻧﻰ ﮔﺬﺍﺷﺖ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ ّ‬ ‫ّ‬

‫ﻣﺜﻼ ﺷﺨﺼﻰ ﻏﻨﻰ ﮐﻪ ﻣﻨﺘﻬﻰ ﻏﻨﺎ ﺭﺍ ﺩﺍﺭﺩ ﻧﮕﺬﺍﺭﺩ‬ ‫ﻭ ﻧﻪ ﻳﮑﻰ ﻧﻬﺎﻳﺖ ﻏﻨﺎ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‬ ‫ً‬

‫ﺷﺨﺺ ﺩﻳﮕﺮ ﻣﻨﺘﻬﻰ ﻓﻘﺮ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻣﺮﺍﻋﺎﺕ ﺍﻭ ﺭﺍ ﺑﮑﻨﺪ ﺗﺎ ﺍﻭ ﻫﻢ ﺭﺍﺣﺖ ﺑﺎﺷﺪ ‪ .‬ﺍﻳﻦ‬

‫ﺭﺍ ﺑﺎﻳﺪ ﺑﻘﻮﺍﻧﻴﻦ ﺍﺟﺮﺍ ﮐﺮﺩ " ‪ ) ٠‬ﺹ ‪ ١٣٤ - ٥‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ (‬

‫‪ " - ٨‬ﻓﻘﺮ ﻭ ﻏﻨﺎ ﻫﻴﭽﻴﮏ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻧﻪ ﻣﻤﺪﻭﺡ ﻭ ﻧﻪ ﻣﺬﻣﻮﻡ ﺗﺎ ﻧﺘﺎﺋﺞ ﻫﺮ ﻳﮏ ﺩﺭ ﻫﺮ ﺷﺨﺺ‬

‫ﭼﻪ ﺑﺎﺷﺪ ﺑﺴﺎ ﮐﻪ ﻓﻘﺮ ﺳﺒﺐ ﻏﻨﺎﻯ ﺣﻘﻴﻘﻰ ﮔﺮﺩﺩ ﻭ ﺑﺎﻟﻌﮑﺲ ﻭ ﺑﺴﺎ َﻏﻨﺎﺳﺒﺐ ﺣﺼﻮﻝ ﺭﺿﺎﻯ‬

‫ﺍﻟﻬﻰ‬

‫ﺷﻮﺩ ﻭ ﺑﺎﻟﻌﮑﺲ ‪٠ "...‬‬

‫) ﺹ ‪ ٥٦ - ٧‬ﺝ ‪ ٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺧﻴﺮﻳﻪ ﮔﻨﺞ ﺍﺯ‬ ‫‪ " - ٩‬ﻋﺎﻗﺒﺖ ﺍﻫﻞ ﺛﺮﻭﺕ ﺣﺴﺮﺕ ﺍﻧﺪﺭ ﺣﺴﺮﺕ ﺍﺳﺖ ﻣﮕﺮ ﺗﻮﺍﻧﮕﺮﻯ ﮐﻪ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ّ‬

‫ﺁﺳﺘﻴﻦ ﺑﻴﻔﺸﺎﻧﺪ ﻭ ﺩﺭ ﺍﻣﻮﺭ ﻣﺒﺮﻭﺭﻩ ﺛﺮﻭﺕ ﺧﻮﻳﺶ ﺭﺍ ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ ‪ .‬ﺁﻥ ﻧﻔﻮﺱ ﻣﺒﺎﺭﮐﻪ ﭼﻮﻥ‬

‫ﻋﺰﺕ ﺍﺑﺪﻳّﻪ ﺑﺪﺭﺧﺸﻨﺪ " ‪٠‬‬ ‫ﮐﻮﺍﮐﺐ ﻻﻣﻌﻪ ﺍﺯ ﺍﻓﻖ ّ‬

‫) ﺹ ‪ ٢٤٥‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫ﺹ ‪٢٣٩‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫‪ " - ١‬ﺛﺎﻟﺚ ُﺣﺴﻦ ﺳﻠﻮﮎ ﻭ ﻣﻤﺎﺷﺎﺕ ﺍﻏﻨﻴﺎﺳﺖ ﻭ ﺧﻀﻮﻉ ﺑﺰﺭﮔﺎﻥ ﻧﺴﺒﺖ ﺑﻌﻤﻮﻡ ﺧﺼﻮﺻﴼ ﺑﺎ‬ ‫ﺗﮑﺒﺮ ﻭ ﺗﻔﺎﺧﺮ ﺑﻠﮑﻪ‬ ‫ﻓﻘﺮﺍء ﮐﻪ ﮔﻔﺘﻪﺍﻧﺪ ﺗﻮﺍﺿﻊ ﺯ ﮔﺮﺩﻥ ﻓﺮﺍﺯﺍﻥ ﻧﮑﻮﺳﺖ ‪ .‬ﻧﻪ ﺗﻨﻬﺎ ﺗﺮﮎ ّ‬ ‫ﺍﻟﻬﻴﻪ ﺭﺍ ﻣﺤﻔﻮﻅ ﻭ ﻣﺴﺮﻭﺭ ﺩﺍﺭﻧﺪ ﻧﻪ ﺁﻧﮑﻪ‬ ‫ﺣﻖ ﺩﺍﻧﻨﺪ ﻭ ﺍﻣﺎﻧﺖ ّ‬ ‫ﻓﻘﺮﺍ ﻭ ﺿﻌﻔﺎ ﺭﺍ ﺍﻣﺎﻧﺖ ّ‬

‫ﺑﺂﺭﺍﻳﺶ ﻣﺰﻳﺪ ﺣﺴﺮﺕ ﻭ ﻣﻼﻝ ﺁﻧﺎﻥ ﮔﺮﺩﻧﺪ ‪.‬‬

‫ﺑﺘﺮﻗﻰ ﺷﺎﻳﺴﺘﻪ ﻧﻬﺪ ﮐﻪ ﺭﺅﺳﺎﻯ ﺩﻧﻴﺎ ﺩﺭ ﻧﻬﺎﻳﺖ ﺳﺎﺩﮔﻰ ﺯﻧﺪﮔﻰ‬ ‫ﻭﻗﺘﻰ‬ ‫َ‬ ‫ﻋﺎﺍﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﻭ ّ‬ ‫ﻧﻤﺎﻳﻨﺪ ﭼﻨﺪﺍﻧﮑﻪ ﺁﻥ ﻃﺮﺯ ﺯﻧﺪﮔﻰ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﺭﻋﺎﻳﺎ ﻧﻴﺰ ﺳﻬﻞ ﺍﻟﺤﺼﻮﻝ ﺷﻮﺩ ﻭ ﻓﻘﺮﺍ ﺭﺍ‬

‫ﺗﮑﺒﺮ ﻭ ﺁﺭﺍﻳﺶ ﻫﺮ ﺻﻌﻮﺑﺘﻰ ﺭﺍ ﺳﻬﻮﻟﺖ‬ ‫ﻣﺴﺮﻭﺭ ﻧﻤﺎﻳﺪ ﻧﻪ ﻣﻠﻮﻝ ﺯﻳﺮﺍ ﺯﻧﺪﮔﻰ ﺳﺎﺩﻩ ﻭ ﺗﺮﮎ ّ‬

‫ﻋﺎﻟﻢ ﺭﺍ ﺍﺯ ﺍﺣﺘﻴﺎﺟﺎﺕ ﺷﺪﻳﺪﻩ‬ ‫ﻣﺒﺪﻝ ﮐﻨﺪ ﻭ َ‬ ‫ﺑﺨﺸﺪ ﻭ ﻇﻠﻢ ﻭ ﺍﻋﺘﺴﺎﻑ ﺭﺍ ﺑﻌﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ّ‬

‫ﺟﺪﴽ ﺑﺮ‬ ‫ﺣﻖ‬ ‫ً‬ ‫ﻓﻌﻼ ﺳﺮﻣﺸﻖ ﺩﻳﮕﺮﺍﻥ ﺷﻮﻧﺪ ﻭ ّ‬ ‫ﺍﺣﺒﺎﻯ ّ‬ ‫ﺑﺮﻫﺎﻧﺪ ‪ .‬ﭘﺲ ﺳﺰﺍﻭﺍﺭ ﺁﻥ ﺍﺳﺖ ﮐﻪ ّ‬ ‫ﺗﻌﺪﻳﻞ ﺍﻭﺿﺎﻉ ﺯﻧﺪﮔﻰ ﺑﺮﺧﻴﺰﻧﺪ " ‪٠‬‬

‫) ﺹ ‪ ٦٨‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢ - ٤٨ -‬‬

‫‪ " - ٢‬ﻭ ﻧﻴﺰ ﺍﺯ ﻭﻇﺎﻳﻒ ﻣﺤﻔﻞ ﺍﻋﺎﻧﻪ ﻭ ﺩﺳﺘﮕﻴﺮﻯ ﺿﻌﻔﺎ ﻭ ﻋﺠﺰﺍ ﻭ ﻓﻘﺮﺍ ﻭ ﺍﻳﺘﺎﻡ ﻭ‬

‫ﺍﺭﺍﻣﻞ ﺍﺯ ﻳﺎﺭ ﻭ ﺍﻏﻴﺎﺭ ﺍﺳﺖ " ‪ ) ٠‬ﺹ ‪ ١٢٨‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺗﻔﻘﺪ ﻭ ﻣﻼﻃﻔﺖ ﻭ‬ ‫‪ " - ٣‬ﺩﺭ ﺧﻄﺎﺏ ﺑﻤﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪ " :‬ﺑﺎﻳﺪ ﺩﻗﻴﻘﻪ ﺍﻯ ﺩﺭ ّ‬ ‫ﻋﺠﺰﺍء ﻭ ﻣﺤﺘﺎﺟﻴﻦ ﺍﺯ ﻳﺎﺭ ﻭ ﺍﻏﻴﺎﺭ‬ ‫ﻣﺴﺎﻋﺪﺕ ﻭ ﺭﺳﻴﺪﮔﻰ ﺑﺎﺣﻮﺍﻝ ﻣﻨﮑﻮﺑﻴﻦ ﻭ ﻣﻈﻠﻮﻣﻴﻦ ﻭ ُ َ‬

‫ﺍﻫﻤﺎﻝ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﻏﻔﻠﺖ ﻧﮑﻨﻨﺪ " ‪٠‬‬

‫) ﺹ ‪ ١٨١‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪ ١٩٢٢ - ٢٦‬ﺑﺪﻳﻊ (‬

‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺮﺍﮐﻪ ﺩﺭ ﻗﺴﻤﺖ "ﻣﻮﺍﺳﺎﺕ" ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﺋﻴﺪ *‬ ‫*****‬

‫ﺹ ‪٢٤٠‬‬

‫ﻧﻴﺖ ﺧﺎﻟﺺ "‬ ‫" ﻗﻠﺐ ﭘﺎﮎ ﻭ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻭﻝ ْ َ ْ ِ‬ ‫ﭐﻟﺮﻭﺡ ِﻓﻲ َ ّ ِ‬ ‫ﺟﻴﺪﴽ‬ ‫ﭐﻣﻠﮏ َ ْ‬ ‫ﻗﻠﺒﴼ َ ‪‬‬ ‫ﭐﻟﻘﻮﻝ ْ ِ ْ‬ ‫‪َ " - ١‬ﻳﺎ ْ َ‬ ‫ﭐﺑﻦ ‪ِ ‬‬

‫ﺩﺍ‪‬ﻤﴼ َ ِ‬ ‫ﻗﺪﻳﻤﴼ "‬ ‫ﻟﺘﻤﻠﮏ ُ ْ‬ ‫ﺑﺎﻗﻴﴼ َ َ ً‬ ‫ﺣﺴﻨﴼﻣﻨﻴﺮﴽ ِ َ ْ ِ َ‬ ‫ﺍﺯﻻ َ ِ ْ‬ ‫َ َ ُِ ْ‬ ‫ﻣﻠﮑﴼ َ ‪‬‬

‫ﺍﻭﻝ ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫‪ ) .‬ﻗﻄﻌﮥ ّ‬

‫ﻗﺪﺳﻪ ِ ُ ُ ِ‬ ‫ﺆﺍﺩﮎ َ ْ ِ ِ‬ ‫ﭐﺑﻦ ْ ُ ُ ْ ِ‬ ‫ﻟﻨﺰﻭﻟﻲ َﻭ‬ ‫ﭐﻟﻮﺟﻮﺩ ُﻓ ُ َ‬ ‫ﻣﻨﺰﻟﻲ َ ‪ُ ِ ‬‬ ‫‪َ " - ٢‬ﻳﺎ ْ َ‬

‫ﻟﻈﻬﻮﺭﻱ " ‪٠‬‬ ‫ﻃﻬﺮﻫﺎ ِ ُ ُ ْ ِ‬ ‫ﺭﻭﺣﮏ َ ْ َ ِ‬ ‫ُ ِ َ‬ ‫ﻣﻨﻈﺮﻱ َ ‪َ ْ ‬‬ ‫) ﻕ ‪ ٥٩‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﻟﻴﻨﻄﺒﻊ َ ْ ِ‬ ‫ﻣﺮﺁﺕ‬ ‫ﮐﻞ ْ َ ْ َ ِ‬ ‫ﻋﻦ ُ ّ‬ ‫ﭐﻻﺫﮐﺎﺭ ِ َ ْ َ ِ َ‬ ‫ﻃﻬﺮ َ ْ َ َ‬ ‫ﻗﻠﺒﮏ َ ْ‬ ‫‪ْ  َ "-٣‬‬ ‫ﻋﻠﻴﻪ ِ ْ ُ‬

‫ﻋﻦ ُ ‪‬‬ ‫ﮐﻞ َﺷﻲ ‪َ ‬ﺍْﻥ‬ ‫ﺍﻥ َ َ‬ ‫ﺭﺑﮏ ْ ُ ْ َ ِ‬ ‫ِ ِْ‬ ‫ﭐﻟﻤﺨﺘﺎﺭ َﻭ ِ ‪‬‬ ‫ﻫﺬﺍ ُ ُ ْ ِ ْ َ‬ ‫ﺫﮐﺮ ّ َ‬ ‫ﻯ◌ﻏﻨﻴﮏ َ ْ‬

‫ﻳﻌﺮﻓﻮﻥ " ‪٠‬‬ ‫ﭐﻟﺬﻳﻨﻬﻢ َ ْ ِ ُ َ‬ ‫ﻣﻦ ‪ْ ُ َ ْ ِ ‬‬ ‫ﺍﻧﺖ ِ َ‬ ‫َْ َ‬

‫ﺍﻋﻠﻰ (‬ ‫ﺍﻟﺤﺞ ‪ -‬ﺹ ‪ ٨٢‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫) ﺳﻮﺭﺓ‬ ‫ّ‬ ‫ٰ‬

‫ﻋﺰ ﺩﺭ ﺳﺒﻴﻞ ﻗﺪﺱ ﭼﺎﻻﮎ ﺷﻮ ﻭ ﺑﺮ ﺍﻓﻼﮎ ُﺍﻧﺲ ﻗﺪﻡ ﮔﺬﺍﺭ ‪ .‬ﻗﻠﺐ ﺭﺍ‬ ‫‪ " - ٤‬ﺍﻯ ﭘﺴﺮ ّ‬

‫ﺑﺼﻴﻘﻞ ﺭﻭﺡ ﭘﺎﮎ ﮐﻦ ﻭ ﺁﻫﻨﮓ ﺳﺎﺣﺖ ﻟﻮﻻﮎ ﻧﻤﺎ " ‪٠‬‬ ‫) ﻗﻄﻌﮥ ‪ ٨‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " - ٥‬ﺍﻯ ﺩﻭﺳﺖ ﻟﺴﺎﻧﻰ ﻣﻦ ﻗﺪﺭﻯ ﺗﺄﻣﻞ ﺍﺧﺘﻴﺎﺭ ﮐﻦ ﻫﺮﮔﺰ ﺷﻨﻴﺪﻩ ﺍﻯ ﮐﻪ ﻳﺎﺭ ﻭ ﺍﻏﻴﺎﺭ ﺩﺭ‬ ‫ﻗﻠﺒﻰ ﺑﮕﻨﺠﺪ ﭘﺲ ﺍﻏﻴﺎﺭ ﺭﺍ ﺑﺮﺍﻥ ﺗﺎ ﺟﺎﻧﺎﻥ ﺑﻤﻨﺰﻝ ﺧﻮﺩ ﺩﺭﺁﻳﺪ " ‪٠‬‬

‫) ﻗﻄﻌﮥ ‪ ٢٦‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫ﺹ ‪٢٤١‬‬

‫ﻣﻘﺮﺭ ﺩﺍﺷﺘﻢ ﻣﮕﺮ ﻗﻠﻮﺏ‬ ‫‪ " - ٦‬ﺍﻯ ﭘﺴﺮ ﺧﺎﮎ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ ﺑﺮﺍﻯ ﺗﻮ ّ‬

‫ﻣﺤﻞ ﻣﺮﺍ ﺑﻐﻴﺮ‬ ‫ﻣﻌﻴﻦ ﻓﺮﻣﻮﺩﻡ ﻭ ﺗﻮ ﻣﻨﺰﻝ ﻭ‬ ‫ﺭﺍ ﮐﻪ‬ ‫ﻣﺤﻞ ﻧﺰﻭﻝ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﺠﻠﻰ ﺟﻤﺎﻝ ﻭ ﺍﺟﻼﻝ ﺧﻮﺩ ّ‬

‫ﻣﻦ ﮔﺬﺍﺷﺘﻰ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﮐﻪ ﻇﻬﻮﺭ ﻗﺪﺱ ﻣﻦ ﺁﻫﻨﮓ ﻣﮑﺎﻥ ﺧﻮﺩ ﻧﻤﻮﺩ ﻏﻴﺮ ﺧﻮﺩ ﺭﺍ‬

‫ﻳﺎﻓﺖ‬

‫ﺳﺮ ﻧﮕﺸﻮﺩﻡ ﻭ‬ ‫ﺣﺮﻡ ﺟﺎﻧﺎﻥ ﺷﺘﺎﻓﺖ ﻭ ﻣﻊ ﺫﻟﮏ ﺳﺘﺮ ﻧﻤﻮﺩﻡ ﻭ ّ‬ ‫ﺍﻏﻴﺎﺭ ﺩﻳﺪ ﻭ ﻻ ﻣﮑﺎﻥ ﺑﻪ َ َ‬ ‫ﺧﺠﻠﺖ ﺗﺮﺍ ﻧﭙﺴﻨﺪﻳﺪﻡ " ‪٠‬‬

‫) ﻕ ‪ ٢٧‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺑﺨﻂ‬ ‫‪ " - ٧‬ﺍﻯ ﻏﺎﻓﻼﻥ ﮔﻤﺎﻥ ﻣﺒﺮﻳﺪ ﮐﻪ ﺍﺳﺮﺍﺭ ﻗﻠﻮﺏ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﺑﻠﮑﻪ ﺑﻴﻘﻴﻦ ﺑﺪﺍﻧﻴﺪ ﮐﻪ‬ ‫ّ‬

‫ﺟﻠﻰ ﻣﺴﻄﻮﺭ ﮔﺸﺘﻪ ﻭ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺣﻀﻮﺭ ﻣﺸﻬﻮﺩ " ‪٠‬‬ ‫) ﻕ ‪ ٥٩‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " - ٨‬ﺍﻯ ﺩﻭﺳﺘﺎﻥ ﺑﺮﺍﺳﺘﻰ ﻣﻴﮕﻮﻳﻢ ﮐﻪ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺩﺭ ﻗﻠﻮﺏ ﻣﺴﺘﻮﺭ ﻧﻤﻮﺩﻩ ﺍﻳﺪ ﻧﺰﺩ ﻣﺎ‬

‫ﭼﻮﻥ ﺭﻭﺯ ﻭﺍﺿﺢ ﻭ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍﺳﺖ ﻭﻟﮑﻦ ﺳﺘﺮ ﺁﻧﺮﺍ ﺳﺒﺐ ﺟﻮﺩ ﻭ ﻓﻀﻞ ﻣﺎﺳﺖ ﻧﻪ ﺍﺳﺘﺤﻘﺎﻕ‬ ‫ﺷﻤﺎ‬

‫"‪٠‬‬

‫) ﻕ ‪ ٦٠‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺫﮐﺮﻩ ﺍﺯ ﺑﺮﺍﻯ ﺧﻮﺩ ﺧﻮﺍﺳﺘﻪ ﻗﻠﻮﺏ ﻋﺒﺎﺩ ﺍﻭ ﺍﺳﺖ ﮐﻪ ﮐﻨﺎﺋﺰ‬ ‫ﺣﻖ َ ‪‬‬ ‫‪ " - ٩‬ﺁﻧﭽﻪ ّ‬ ‫ﺟﻞ ِ ْ ُ ُ‬

‫ﻟﻢ َ َﻳﺰﻝ ﺍﺭﺍﺩﮤ ﺳﻠﻄﺎﻥ‬ ‫ﺫﮐﺮ ﻭ‬ ‫ﺍﻟﻬﻴﻪ ﺍﻧﺪ َ ْ‬ ‫ﺭﺑﺎﻧﻴﻪ ﻭ ﺧﺰﺍﺋﻦ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ ّ‬ ‫ﻣﺤﺒﺖ ّ ّ‬ ‫ّ‬

‫ﻻﻳﺰﺍﻝ ﺍﻳﻦ ﺑﻮﺩﻩ ﮐﻪ ﻗﻠﻮﺏ ﻋﺒﺎﺩ ﺭﺍ ﺍﺯ ﺍﺷﺎﺭﺍﺕ ﺩﻧﻴﺎ ﻭ ﻣﺎﻓﻴﻬﺎ ﻃﺎﻫﺮ ﻧﻤﺎﻳﺪ ﺗﺎ ﻗﺎﺑﻞ‬ ‫َ‬

‫ﺗﺠﻠﻴﺎﺕ ﻣﻠﻴﮏ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺷﻮﻧﺪ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺩﺭ ﻣﺪﻳﻨﮥ ﻗﻠﺐ ‪ ،‬ﺑﻴﮕﺎﻧﻪ ﺭﺍﻩ ﻧﻴﺎﺑﺪ‬ ‫ﺍﻧﻮﺍﺭ‬ ‫ّ‬ ‫ﺑﻤﻘﺮ ﺧﻮﺩ ﺁﻳﺪ " ‪٠‬‬ ‫ﺗﺎ ﺩﻭﺳﺖ ﻳﮕﺎﻧﻪ‬ ‫ّ‬

‫) ﻟﻮﺡ ﺳﻠﻄﺎﻥ ﺍﻳﺮﺍﻥ ‪ -‬ﺹ ‪ ٣١‬ﻁ ﻫﻨﺪﻭﺳﺘﺎﻥ ‪ ١٣٢‬ﺑﺪﻳﻊ (‬ ‫ﺹ ‪٢٤٢‬‬

‫ﻣﻘﺪﺱ ﺑﺎﺷﺪ ﭼﻪ ﮐﻪ ﺳﻼﺡ ﻓﺘﺢ ﻭ ﺳﺒﺐ‬ ‫‪ " - ١٠‬ﻗﻠﺐ ﺑﺎﻳﺪ ﺍﺯ ﺷﺆﻭﻧﺎﺕ ﻧﻔﺲ ﻭ‬ ‫ﻫﻮﻯ ّ‬ ‫ٰ‬

‫ﻟﻴﮥ ﻧﺼﺮ ﺗﻘﻮﻯ ﺍ‪ ‬ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﺍﻭﺳﺖ ﺩﺭﻋﻰ ﮐﻪ ﻫﻴﮑﻞ ﺍﻣﺮ ﺭﺍ ﺣﻔﻆ ﻣﻴﮑﻨﺪ ﻭ ﺣﺰﺏ‬ ‫ﺍﻭ ّ‬ ‫ّ‬

‫ﺍ‪ ‬ﺭﺍ ﻧﺼﺮﺕ ﻣﻴﻨﻤﺎﻳﺪ " ) ﺹ ‪ ١٣٩‬ﻣﺠﻤﻮﻋﮥ ﺍﺷﺮﺍﻗﺎﺕ (‬

‫‪ " - ١١‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺭﺍﺩﻩ ﻧﻤﺎﻳﺪ ﺍﺯ ﺳﻠﺴﺒﻴﻞ ﺍﺳﺘﻘﺎﻣﺖ ﺑﻴﺎﺷﺎﻣﺪ ﻭ ﺑﻤﻘﺎﻡ ﺍﻳﻘﺎﻥ ﺑﭑ‪‬‬ ‫ﻗﺎﺋﺰ ﮔﺮﺩﺩ ﺑﺎﻳﺪ ﻗﻠﺐ ﺭﺍ ﺍﺯ ﻣﺎﺳﻮﻯ ﺍ‪ ‬ﻓﺎﺭﻍ ﻭ ﺁﺯﺍﺩ ﺳﺎﺯﺩ " ‪.‬‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪ ١٧٣‬ﺝ ‪ ٧‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺑﺘﻮﺟﻪ ﺍﺷﻴﺎء ﻓﺎﻧﻰ ﻣﺸﻐﻮﻝ ﻧﺪﺍﺭﻳﺪ " ‪٠‬‬ ‫‪ " - ١٢‬ﺩﻝ ﻣﻨﺰﻝ ﺍﺳﺮﺍﺭ ﺑﺎﻗﻰ ﺍﺳﺖ ﺍﻭ ﺭﺍ‬ ‫ّ‬

‫ﺍﻋﻠﻰ (‬ ‫ﻣﻼﺡ ﺍﻟﻘﺪﺱ ‪ -‬ﺹ ‪ ١٨٤‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ّ‬ ‫ٰ‬

‫ﺣﺐ ﻭ ﺍﻧﻘﻄﺎﻉ ﺍﺯ‬ ‫‪ " - ١٣‬ﺍﻯ ﺑﺮﺍﺩﺭ ﻣﻦ ﻗﻠﺐ ﻟﻄﻴﻒ ﺑﻤﻨﺰﻟﮥ ﺁﺋﻴﻨﮥ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺑﺼﻴﻘﻞ ُ ّ‬

‫ﻣﺎﺳﻮﻯ ﺍ‪ ‬ﭘﺎﮎ ﮐﻦ ﺗﺎ ﺁﻓﺘﺎﺏ ﺣﻘﻴﻘﻰ ﺩﺭ ﺁﻥ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ﻭ ﺻﺒﺢ ﺍﺯﻟﻰ ﻃﺎﻟﻊ ﺷﻮﺩ ﻣﻌﻨﻰ‬

‫ﻗﻠﺐ َ ْ ِ‬ ‫ﻭﻟﮑﻦ َ ْ َ ِ‬ ‫ﻳﺴﻌﻨﻲ َ ْ ِ‬ ‫َﻻ َ ْ َ ِ‬ ‫ﻋﺒﺪﻱ‬ ‫ﺳﻤﺎ‪‬ﻲ َ َ َ ْ‬ ‫ﻳﺴﻌﻨﻲ َ ْ ُ‬ ‫ﺍﺭﺿﻲ َﻭ َﻻ َ َ ‪‬‬

‫ُْ ِ‬ ‫ﭐﻟﻤﺆﻣﻦ ﺭﺍ ﺁﺷﮑﺎﺭ ﻭ ﻫﻮﻳﺪﺍ ﺑﻴﻨﻰ ﻭ ﺟﺎﻥ ﺩﺭ ﺩﺳﺖ ﮔﻴﺮﻯ ﻭ ﺑﻪ ﻫﺰﺍﺭ ﺣﺴﺮﺕ ﻧﺜﺎﺭ ﻳﺎﺭ‬

‫ﺍﺣﺪﻳﻪ ﺑﺮ ﻋﺮﺵ ﻗﻠﺐ ﻭ ﺩﻝ ﺟﻠﻮﺱ ﻧﻤﻮﺩ ﻧﻮﺭ ﺍﻭ ﺩﺭ‬ ‫ﺗﺠﻠﻰ ﺳﻠﻄﺎﻥ‬ ‫ﺗﺎﺯﻩ ﻧﻤﺎﺋﻰ ﻭ ﭼﻮﻥ ﺍﻧﻮﺍﺭ ّ‬ ‫ّ‬ ‫ﺟﻤﻴﻊ ﺍﻋﻀﺎء ﻭ ﺍﺭﮐﺎﻥ ﻇﺎﻫﺮ ﻣﻴﺸﻮﺩ " ‪٠‬‬ ‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪١١٣ - ٤‬ﺝ ‪ ٣‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺣﺒﻢ ﺑﺎﻳﺪ ﺍﻭ ﺭﺍ ﺑﻤﺎء ﻳﻘﻴﻦ‬ ‫‪ " - ١٤‬ﻗﻠﺐ‬ ‫ﻣﺤﻞ ّ‬ ‫ّ‬ ‫ﺗﺠﻠﻰ ﺍﻧﻮﺍﺭ ﻭﺟﻬﻢ ﺑﻮﺩﻩ ﻭ ﻣﺨﺰﻥ ﻟﺌﺎﻟﻰ ُ ّ‬

‫ﮐﺒﺮﻯ‬ ‫ﻋﻄﻴﮥ‬ ‫ﻋﻈﻤﻰ ﻭ‬ ‫ﻏﺴﻞ ﺩﻫﻰ ﺗﺎ ﺍﺯ ﺫﮐﺮ ﻏﻴﺮﻡ ﻃﺎﻫﺮ ﻭ ّ‬ ‫ﻣﻘﺪﺱ ﺷﻮﺩﻭ ﻗﺎﺑﻞ ﺍﻳﻦ ﻣﻮﻫﺒﺖ ُ‬ ‫ّ‬ ‫ٰ‬ ‫ٰ‬ ‫ﮔﺮﺩﺩ " ‪٠‬‬

‫ﺍﻋﻠﻰ (‬ ‫) ﺹ ‪١١٠ - ١‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬ ‫ﺹ ‪٢٤٣‬‬

‫ﮐﻞ ﻣﺎﺳﻮﻯ‬ ‫‪ " - ١٥‬ﺍﻯ ﻣﺮﻳﻢ ﻗﻠﻢ ﻗﺪﻡ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺍﺯ ﺍﻋﻈﻢ ﺍﻣﻮﺭ ﺗﻄﻬﻴﺮ ﻗﻠﺐ ﺍﺳﺖ ﺍﺯ ّ‬

‫ﻣﻘﺪﺱ ﮐﻦ ﺗﺎ ﻗﺎﺑﻞ ﺑﺴﺎﻁ ﺍﻧﺲ ﺷﻮﻯ " ‪.‬‬ ‫ﺍ‪ ‬ﭘﺲ ﻗﻠﺒﺖ ﺭﺍ ﺍﺯ ﻏﻴﺮ ﺩﻭﺳﺖ ّ‬ ‫) ﺹ ‪٣٣٢‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪(١٢٩‬‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﺻﻞ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﻭ ﭘﺎﮐﻰ ﻭ ﻟﻄﺎﻓﺖ ‪ ،‬ﻃﻬﺎﺭﺕ ﻗﻠﺐ ﺍﺳﺖ ﺍﺯ ﺟﻤﻴﻊ ﻣﺎﺳﻮﻯ ﺍ‪ ‬ﻭ‬ ‫‪"-١‬‬ ‫ِ‬

‫ﺍﺷﺘﻌﺎﻝ ﺑﻨﻔﺤﺎﺕ ﺍ‪. " ‬‬

‫) ﺹ ‪ ٧٩‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " - ٢‬ﺻﻔﺤﮥ ﻗﻠﺐ ﺭﺍ ﺍﺯ ﺟﻤﻴﻊ ﻧﻘﻮﺵ ﻭ ﺍﻟﻮﺍﻥ ﻭ ﺯﻧﮕﺎﺭ ﻭ ﻏﺒﺎﺭ ﻣﻤﺘﺎﺯ ﻧﻤﺎ ﻭ ﻣﻠﮑﻮﺕ‬

‫ﺍﻋﻠﻰ ﺩﺭ ﺍﻭ ﺍﻓﺘﺪ ﻭ ﭘﺮﺗﻮ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺩﺭ ﺍﻭ ﺑﺘﺎﺑﺪ ﺁﻧﻮﻗﺖ‬ ‫ﺍﺑﻬﻰ ﮐﻦ ﺗﺎ ﺍﻧﻌﮑﺎﺳﺎﺕ ﻣﻼء‬ ‫ٰ‬ ‫ٰ‬ ‫ﻗﺪﺳﻪ ِ ُ ُ ْ ِ‬ ‫ﻓﺆﺍﺩﮎ َ ْ ِ ِ‬ ‫ﻗﻠﺒﮏ‬ ‫ﻟﻨﺰﻭﻟﻲ َﻭ َ ْ ُ َ‬ ‫ﺣﻘﻴﻘﺖ ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﮥ ُ َ ُ َ‬ ‫ﻣﻨﺰﻟﻲ َ ‪ُ ْ ‬‬

‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ " ‪ ) .‬ﺹ ‪ ١٨٠‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬ ‫ﻟﻈﻬﻮﺭﻱ "‬ ‫ََْ‬ ‫ﻃﻬﺮﻫﺎ ِ ُ ُ ْ ِ‬ ‫ّ‬ ‫ﻣﻨﻈﺮﻱ َ ‪َ ْ ‬‬

‫‪ " - ٣‬ﻗﻠﻮﺏ ﭼﻮﻥ ﺻﺎﻑ ﻭ ﻟﻄﻴﻒ ﺷﻮﺩ ﺑﺨﺪﺍ ﻧﺰﺩﻳﮏ ﮔﺮﺩﺩ ﻭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺩﺭ ﺍﻭ ﺑﺘﺎﺑﺪ ﻭ ﻧﺎﺭ‬

‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺩﺭ ﺍﻭ ﺷﻌﻠﻪ ﺯﻧﺪ ﻭ ﺍﺑﻮﺍﺏ ﻓﺘﻮﺣﺎﺕ ﻣﻌﻨﻮﻯ ﺑﺮ ﺍﻭ ﮔﺸﻮﺩﻩ ﮔﺮﺩﺩ "‬ ‫ّ‬

‫) ﺹ ‪ ٦٠‬ﺧﻄﺎﺑﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﺁﻣﺮﻳﮑﺎ ‪ -‬ﻁ ‪( ٩٩‬‬

‫ﺍﻟﺒﺘﻪ ﻣﻠﻬﻢ ﻣﻴﺸﻮﺩ ﻭ ﻣﻌﻠﻮﻣﺴﺖ ﮐﻪ ﺭﻭﺍﺑﻄﻰ ﺭﻭﺣﺎﻧﻰ ﺩﺭ‬ ‫‪ " - ٤‬ﻗﻠﺐ ﭼﻮﻥ ﻓﺎﺭﻍ ﻭ ﺻﺎﻑ ﺑﺎﺷﺪ ّ‬ ‫ﺍﻻﺛﺎﺭ (‬ ‫ﻣﻴﺎﻥ ﻗﻠﻮﺏ ﺻﺎﻓﻴﻪ ﻫﺴﺖ " ‪ ) .‬ﺹ ‪ ١١‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪ " - ٥‬ﺗﺎ ﺗﻮﺍﻧﻴﺪ ﻗﻠﺐ ﺭﺍ ﻓﺎﺭﻍ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﺍﺯ ﺍﺷﺮﺍﻕ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻫﺮ ﺩﻡ ﭘﺮﺗﻮﻯ ﺟﺪﻳﺪ‬

‫ﻳﺎﺑﻴﺪ " ‪ ) ٠‬ﺹ ‪ ١٩١‬ﺝ ‪ ٨‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬ ‫ﺹ ‪٢٤٤‬‬

‫ﺷﺨﺼﻴﻪ‬ ‫ﻣﺘﺪﻳﻦ ﺑﺎﻳﺪ ﺍﺯ ﺟﻤﻴﻊ ﺍﻏﺮﺍﺽ‬ ‫ﺍﺱ ﺍﺳﺎﺱ ﺩﻳﺎﻧﺖ ﺧﻠﻮﺹ ﺍﺳﺖ ﻳﻌﻨﻰ ﺷﺨﺺ‬ ‫ّ‬ ‫ّ‬ ‫‪ّ "-٦‬‬

‫ﺧﻮﺩ‬

‫ﺑﺎﻯ َ ٍ‬ ‫ﻣﺪﻧﻴﻪ (‬ ‫ﺧﻴﺮﻳﺖ ﺟﻤﻬﻮﺭ ﺑﮑﻮﺷﺪ " ‪ ) ٠‬ﺭﺳﺎﻟﮥ ﻣﺒﺎﺭﮐﻪ‬ ‫ﮐﺎﻥ ﺩﺭ‬ ‫ﻭﺟﻪ َ َ‬ ‫ّ‬ ‫ّ‬ ‫ﮔﺬﺷﺘﻪ ِ َ ّ‬

‫ﻭ ﺩﺭ ﻗﻄﻌﮥ ﺁﺧﺮ ﻣﻔﺎﻭﺿﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺧﻴﺮﻳﻪ ﺍﺳﺖ ﻭ‬ ‫ﻧﻴﺖ ﺧﻴﺮ ﺍﺳﺎﺱ ﺍﻋﻤﺎﻝ‬ ‫‪ " - ٧‬ﺛﺎﻟﺚ ﻣﻨﻘﺒﺖ َ‬ ‫ّ‬ ‫ﻧﻴﺖ ﺧﻴﺮ ﺍﺳﺖ ﻭ ّ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ّ‬

‫ﺧﻴﺮﻳﻪ ﻧﻮﺭ ﻣﺤﺾ ﺍﺳﺖ‬ ‫ﻧﻴﺖ‬ ‫ﺑﻌﻀﻰ ﺍﺯ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺮﺟﺢ ﺑﺮ ﻋﻤﻞ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ ﺯﻳﺮﺍ ّ‬ ‫ﻧﻴﺖ ﺭﺍ ّ‬ ‫ﻣﺤﻘﻘﻴﻦ ّ‬

‫ﻣﻘﺪﺱ ﻭﻟﻰ ﻣﻤﮑﻦ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻈﺎﻫﺮ ﻋﻤﻞ ﻣﺒﺮﻭﺭﻯ‬ ‫ﻣﻨﺰﻩ ﻭ ّ‬ ‫ﻭ ﺍﺯ ﺷﻮﺍﺋﺐ ﻏﺮﺽ ﻭ ﻣﮑﺮ ﻭ ﺧﺪﻋﻪ ّ‬ ‫ﻗﺼﺎﺏ ﮔﻮﺳﻔﻨﺪﻯ ﺭﺍ ﭘﺮﻭﺭﺍﻧﺪ ﻭ‬ ‫ﻣﺠﺮﻯ ﺩﺍﺭﺩ ﻭﻟﻰ ﻣﺒﻨﻰ ﺑﺮ ﺍﻏﺮﺍﺽ ﻧﻔﺴﺎﻧﻰ ﺑﺎﺷﺪ ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ّ‬ ‫ٰ‬

‫ﻗﺼﺎﺏ ﻣﺒﻨﻰ ﺑﺮ ﻏﺮﺽ ﺍﻧﺘﻔﺎﻉ ﺍﺳﺖ ﻭ ﻧﺘﻴﺠﮥ ﺍﻳﻦ ﭘﺮﻭﺭﺵ‪،‬‬ ‫ﻣﺤﺎﻓﻈﻪ ﮐﻨﺪ ﻭﻟﻰ ﺍﻳﻦ ﻋﻤﻞ ﻣﺒﺮﻭﺭ ّ‬

‫ﺫﺑﺢ ﮔﻮﺳﻔﻨﺪ ﻣﻈﻠﻮﻡ ﺍﺳﺖ ‪ .‬ﭼﻪ ﺑﺴﻴﺎﺭ ﺍﺯ ﺍﻋﻤﺎﻝ ﻣﺒﺮﻭﺭ ﮐﻪ ﻣﺒﻨﻰ ﺑﺮ ﺍﻏﺮﺍﺽ ﻧﻔﺴﺎﻧّﻴﻪ ﺍﺳﺖ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺍﻳﻦ ﺷﻮﺍﺋﺐ " ‪٠‬‬ ‫ﻧﻴﺖ‬ ‫ﺧﻴﺮﻳﻪ ّ‬ ‫ّ‬ ‫ﺍﻣﺎ ّ‬ ‫ّ‬

‫ﻧﻴﺖ ﺧﻴﺮ ﮐﻪ ﺑﻤﻨﺰﻟﮥ ﺭﻳﺸﻪ ﻭ ﺍﺻﻞ‬ ‫ﻧﻴﺖ ﺑﺠﻬﺖ ﺍﻋﻤﺎﻝ ﺣﺴﻨﻪ ﻻﺯﻡ ﺍﺳﺖ ‪ .‬ﺗﺎ ّ‬ ‫‪ُ " - ٨‬ﺣﺴﻦ ّ‬

‫ﻃﻴﺒﻪ‬ ‫ﻣﺤﮑﻢ ﻣﺘﻴﻦ ﺍﺳﺖ ﻧﺒﺎﺷﺪ ﺷﺠﺮﮤ ﻋﻤﻞ ﺑﺎﺭ ﻭ ﺑﺮﮐﺖ ﻭ ﻧﺘﻴﺠﻪ ﺣﺎﺻﻞ ﻧﻨﻤﺎﻳﺪ ﻭ ﺛﻤﺮﺍﺕ ّ‬

‫ﻧﻴﺖ‬ ‫ﻧﺒﺨﺸﺪ ‪ .‬ﺍﺳﺎﺱ ﺍﻋﻈﻢ ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﻧﺘﺎﺋﺞ ﺣﺴﻨﮥ ﺍﻋﻤﺎﻝ ﺍﻫﻞ َ‬ ‫ﻧﻴﺖ ﺍﺳﺖ ّ‬ ‫ﻋﺎﻟﻢ ‪ُ ،‬ﺣﺴﻦ ّ‬

‫ﻧﻴﺘﺶ‬ ‫ﺧﻴﺮ ﺭﻳﺎ ﻭ ﻧﻔﺎﻕ ﻗﺒﻮﻝ ﻧﻨﻤﺎﻳﺪ ﭼﻪ ﺑﺴﺎ ﻣﻴﺸﻮﺩ ﮐﻪ ﻧﻔﺴﻰ ﻋﻤﻞ ﺧﻴﺮﻯ ﻣﻴﻨﻤﺎﻳﺪ ﻭﻟﻰ ّ‬

‫ﻋﺰﺕ ﻳﺎ ﺁﺭﺯﻭﻯ ﻏﺮﻭﺭ ﻭ ﻧﺨﻮﺕ ﺍﺳﺖ ﻳﺎ ﻣﺤﺾ ﺭﻳﺎ ﻭ‬ ‫ﺧﺎﻟﺺ ﻧﻪ ﻳﺎ ﺑﺮﺍﻯ ﺷﻬﺮﺕ ﺍﺳﺖ ﻳﺎ ﺑﺠﻬﺖ ّ‬

‫ﻋﺎﻟﻢ‬ ‫ﺭﻳﺎﺳﺖ ‪ .‬ﺍﻳﻨﮕﻮﻧﻪ ﺍﻋﻤﺎﻝ ﻧﺘﺎﺋﺞ ﺑﺎﻗﻴﻪ ﻧﺪﺍﺭﺩ ﻭ ﺳﺒﺐ ﻓﻮﺍﺋﺪ‬ ‫ﻋﻤﻮﻣﻴﻪ ﻧﮕﺮﺩﺩ َ‬ ‫ّ‬

‫ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺭﻭﺷﻦ ﻧﮑﻨﺪ ﻭ ﺁﺳﺎﻳﺶ ﻭ ﺳﻌﺎﺩﺕ ﺍﺑﺪﻯ ﻧﺒﺨﺸﺪ ﻭﻟﻮ‬ ‫ﺹ ‪٢٤٥‬‬

‫ﻋﺎﻟﻢ‬ ‫ﻃﻮﻳﺖ ﻣﻘﺮﻭﻥ ﺷﻮﺩ َ‬ ‫ﻧﻴﺖ ﻭ ّ‬ ‫ﺑﻈﺎﻫﺮ ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭﻟﻰ ﺍﮔﺮ ﺑﺎ ُﺣﺴﻦ ّ‬

‫ﺍﻧﺴﺎﻧﻰ ﺯﻧﺪﻩ ﻧﻤﺎﻳﺪ ﻧﺎﺳﻮﺕ ﺭﺍ ﻧﻤﻮﻧﮥﻣﻠﮑﻮﺕ ﺳﺎﺯﺩ ﺭﻭﻯ ﺯﻣﻴﻦ ﺭﺍ ﺁﺋﻴﻨﮥ ﺑﻬﺸﺖ ﺑﺮﻳﻦ ﮐﻨﺪ‬

‫ﻧﻴﺎﺕ ﺧﺎﻟﺼﻪ ﺍﺯ‬ ‫‪ .‬ﭼﻮﻥ ﺩﺭﺳﺖ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﻳﻘﻴﻦ ﮐﻨﻴﺪ ﮐﻪ ﺍﻳﻦ ِﻗﺴﻢ ﻧﻮﺍﻳﺎﻯ ﺻﺎﺩﻗﻪ ﻭ ّ‬ ‫ﻣﺤﺒﺖ ﺻﻤﻴﻤﻰ ﻭ ﺧﻠﻮﺹ ﻗﻠﺒﻰ ﻭ ﺧﺪﻣﺖ‬ ‫ﻗﻮﻩ ﮐﻠﻤﺔ ﺍ‪ ‬ﻭ ﻧﻔﻮﺫ ﺩﻳﻦ ﺍ‪ ‬ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﺖ ﺍﻳﻤﺎﻥ ﻭ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﻧﻔﻮﺱ ﺑﺸﺮﻯ ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺯ‬ ‫ﺑﻪ َ‬ ‫ّ‬ ‫ﻧﻤﺎﻳﺪ " ‪٠‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٣٣١ - ٢‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪ " - ٩‬ﻣﻦ ﻣﻴﺮﻭﻡ ﻟﮑﻦ ﺷﻤﺎ ﺑﺎﻳﺪ ﺑﺮ ﺧﺪﻣﺖ ﮐﻠﻤﺔ ﺍ‪ ‬ﺑﺮﺧﻴﺰﻳﺪ ﻗﻠﺒﺘﺎﻥ ﭘﺎﮎ ﺑﺎﺷﺪ ‪،‬‬

‫ﺍﻟﻬﻴﻪ ﮔﺮﺩﻳﺪ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﻫﺮ ﭼﻨﺪ‬ ‫ﻧﻴﺘﺘﺎﻥ ﺧﺎﻟﺺ ﺷﻮﺩ ﺗﺎ ﻣﺴﺘﻔﻴﺾ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ّ‬ ‫ّ‬

‫ﺁﻓﺘﺎﺏ ﺑﺮ ﺟﻤﻴﻊ ﺍﺷﻴﺎء ﻳﮑﺴﺎﻥ ﻣﻴﺘﺎﺑﺪ ﻭﻟﻰ ﺩﺭ ﺁﺋﻴﻨﮥ ﺻﺎﻑ ﺟﻠﻮﮤ ﺷﺪﻳﺪ ﻧﻤﺎﻳﺪ ﻧﻪ ﺩﺭ ﺳﻨﮓ‬

‫ﺷﺪﺕ ﺟﻠﻮﻩ ﻭ ﺣﺮﺍﺕ ﺁﻥ ﺩﺭ ﺯﺟﺎﺝ ﻭ ﺑﻠﻮﺭ ﺑﺠﻬﺖ ﻟﻄﺎﻓﺖ ﺁﻥ ﺍﺳﺖ ‪ .‬ﺍﮔﺮ ﻟﻄﺎﻓﺖ ﻭ‬ ‫ﺳﻴﺎﻩ ‪ّ .‬‬

‫ﺻﻔﺎ‬

‫ﻧﺒﺎﺷﺪ ﺍﻳﻦ ﺗﺄﺛﻴﺮﺍﺕ ﻇﺎﻫﺮ ﻧﺸﻮﺩ ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺑﺎﺭﺍﻥ ﺍﮔﺮ ﺑﺮ ﺯﻣﻴﻦ ﺷﻮﺭﻩ ﺯﺍﺭ ﺑﺒﺎﺭﺩ ﺍﺑﺪﴽ‬

‫ﺧﺮﻡ ﺷﻮﺩ ﻭ ﺑﺎﺭ ﻭ‬ ‫ﻃﻴﺐ ﺑﺒﺎﺭﺩ ﺳﺒﺰ ﻭ ّ‬ ‫ﺍﻣﺎ ﺍﮔﺮ ﺑﺮ ﺯﻣﻴﻦ ﭘﺎﮎ ﻭ ّ‬ ‫ﺍﺛﺮﻯ ﺍﺯ ﺁﻥ ﺑﻈﻬﻮﺭ ﻧﺮﺳﺪ ّ‬

‫ﺯﮐﻴﻪ ﺍﺯ‬ ‫ﺛﻤﺮ ﺁﺭﺩ ‪ .‬ﺍﻣﺮﻭﺯ ﺭﻭﺯﻳﺴﺖ ﮐﻪ ﻗﻠﻮﺏ ﺻﺎﻓﻴﻪ ﺍﺯ ﻓﻴﻮﺿﺎﺕ‬ ‫ﺍﺑﺪﻳﻪ ﺑﻬﺮﻩ ﮔﻴﺮﺩ ﻭ ﻧﻔﻮﺱ ّ‬ ‫ّ‬ ‫ﻣﻨﻮﺭ ﮔﺮﺩﺩ " ‪٠‬‬ ‫ﺗﺠﻠﻴﺎﺕ ﺑﺎﻗﻴﻪ ﺭﻭﺷﻦ ﻭ ّ‬ ‫ّ‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٧١ - ٢‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﻣﺤﻮﻳﺖ ﺍﺳﺖ " ‪٠‬‬ ‫ﻧﻴﺖ ﻭ ﻓﻨﺎ ﻭ‬ ‫‪ " - ١٠‬ﺍﺯ ﻣﻘﺘﻀﺎﻯ‬ ‫ّ‬ ‫ﻋﺒﻮﺩﻳﺖ ﺧﻠﻮﺹ ّ‬ ‫ّ‬

‫) ﺹ ‪ ١٦٧‬ﺝ ‪ ٨‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺹ ‪٢٤٦‬‬

‫‪ " - ١١‬ﻣﻴﺎﻧﮥ ﺟﻤﻴﻊ ﺍﻳﻦ ﻧﻌﻤﺎﻯ ﺟﺴﻤﺎﻧﻰ ﺍﺯ ﻫﻤﻪ ﻟﺬﻳﺬﺗﺮ ﺧﻮﺍﺏ ﺍﺳﺖ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻳﮏ ﻗﺪﺭ‬

‫ﺁﺯﺍﺩ ﻣﻴﺸﻮﺩ ﭼﻨﺎﻥ ﮐﻪ ﺣﻮﺍﺩﺙ ﺟﺴﻤﺎﻧﻰ ﻣﻨﻘﻄﻊ ﻣﻴﺸﻮﺩ ‪.‬‬

‫ﻃﻴﺐ ﻭ ﻃﺎﻫﺮ ﺑﺎﺷﺪ ﻭ ّﺍﻻ ﺍﮔﺮ‬ ‫ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﻗﺪﺭﻯ ﺁﺯﺍﺩ ﻣﻴﺸﻮﺩ ﻳﻌﻨﻰ ﺩﺭﺻﻮﺭﺗﻴﮑﻪ ﻗﻠﻮﺏ ّ‬

‫ﻣﺘﻮﺣﺶ ﻣﻴﺸﻮﺩ ﻭ ﺍﺷﻴﺎء ﻫﻮﻟﻨﺎﮐﻰ‬ ‫ﻃﻴﺐ ﻭ ﻃﺎﻫﺮ ﻧﺒﺎﺷﺪ ﺩﺭ ﻋﺎﻟﻢ ﺧﻮﺍﺏ ﺍﻧﺴﺎﻥ ﺧﻴﻠﻰ‬ ‫ّ‬ ‫ﻗﻠﺐ ّ‬

‫ﻃﻴﺐ ﻭ‬ ‫ﻃﻴﺐ ﻭ ﻃﺎﻫﺮ ﻧﻴﺴﺖ ﻭ ّﺍﻻ ﺍﮔﺮ ﻗﻠﺐ ّ‬ ‫ﺑﻨﻈﺮﺵ ﻣﻴﺂﻳﺪ ﺁﻥ ﺍﺯ ﺍﻳﻦ ﺳﺒﺐ ﺍﺳﺖ ﮐﻪ ﻗﻠﺐ ّ‬

‫ﻃﺎﻫﺮ ﺑﺎﺷﺪ ﺧﻮﺍﺏ ﺍﺯ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺁﺯﺍﺩﻯ ﺍﺳﺖ ‪ ) "...‬ﺑﻴﺎﻧﺎﺕ ﺷﻔﺎﻫﻰ ﻣﺒﺎﺭﮎ ‪ -‬ﺹ ‪ ٣٢٥‬ﺝ‬

‫‪١‬‬

‫ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺗﺎﻡ ﺑﺎﻣﺮﺍ‪ ‬ﺩﺍﺭﺩ ﻭ ﻣﻘﺼﺪ‬ ‫‪"-١٢‬ﺍﻯ ﺣﺰﺏ ﺍ‪ ‬ﻫﺮ ْ‬ ‫ﺗﻮﺟﻪ ّ‬ ‫ﻧﻔﺴﻰ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻴﺪ ﮐﻪ ّ‬

‫ﻧﻴﺖ ﺧﺎﻟﺼﻪ ﺧﺪﻣﺖ ﺍﻣﺮﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺍﺑﺪﴽ ﺩﺭ‬ ‫ﻣﺤﺼﻮﺭ ﺩﺭ ﻧﻔﻮﺫ ﮐﻠﻤﺔﺍ‪ ، ‬ﺷﺐ ﻭ ﺭﻭﺯ ﺑﻪ ّ‬

‫ﺭﻭﺵ ﻭ ﺳﻠﻮﮎ ﺭﺍﺋﺤﮥ ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﻭ ﺍﺛﺮﻯ ﺍﺯ ﻏﺮﺽ ﺷﺨﺼﻰ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺳﺮﮔﺸﺘﮥ ﺑﻴﺎﺑﺎﻥ‬ ‫ﻣﺤﺒﺖ‬ ‫ّ‬

‫ﺍ‪ ‬ﺍﺳﺖ ﻭ ﺳﺮﻣﺴﺖ ﺑﺎﺩﮤ ﻣﻌﺮﻓﺖ ﺍ‪ ، ‬ﻣﻨﻬﻤﮏ ﺩﺭ ﻧﺸﺮ ﻧﻔﺤﺎﺕ ﺍ‪ ‬ﻭ ﻣﻨﺠﺬﺏ ﺑﺂﻳﺎﺕ‬ ‫ﻣﺆﻳﺪ ﺁﺳﻤﺎﻧﻰ ﮔﺮﺩﺩ ﻭ ﻣﺎﻧﻨﺪ ﺳﺘﺎﺭﻩ‬ ‫ﻣﻠﮑﻮﺕ ﺍ‪ ، ‬ﻳﻘﻴﻦ ﺑﺪﺍﻧﻴﺪ ّ‬ ‫ﻣﻮﻓﻖ ﻣﻠﮑﻮﺗﻰ ﺷﻮﺩ ﻭ ّ‬

‫ﻧﻮﺭﺍﻧﻴﺖ ﺩﺭﺧﺸﻨﺪﻩ ﻭ ﺗﺎﺑﻨﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺍﮔﺮ‬ ‫ﺻﺒﺤﮕﺎﻫﻰ ﺍﺯ ﺍﻓﻖ ﻣﻮﻫﺒﺖ ﺍﺑﺪﻯ ﺑﻨﻬﺎﻳﺖ‬ ‫ّ‬

‫ﻫﻮﻯ ﻭ ﻫﻮﺱ ﻭ ﺧﻮﺩ ﭘﺮﺳﺘﻰ ﻣﺸﻮﺏ ‪ ،‬ﻳﻘﻴﻦ ﺍﺳﺖ ﮐﻪ ﻣﺴﺎﻋﻰ ﻋﺎﻗﺒﺖ ﺑﻰ ﻧﺘﻴﺠﻪ ﻣﺎﻧﺪ ﻭ‬ ‫ﺑﺸﺎﺋﺒﮥ‬ ‫ٰ‬ ‫ﻣﺤﺮﻭﻡ ﻭ ﻣﺄﻳﻮﺱ ﮔﺮﺩﺩ " ‪٠‬‬

‫) ﺹ ‪ ١٠٧‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫‪ " - ١‬ﺑﺎﻳﺪ ﺑﻬﺮ ﻧﺤﻮﻯ ﮐﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﻗﺒﻞ ﺍﺯ ﻫﻤﻪ ﭼﻴﺰ ﻗﻠﺐ ﺭﺍ‬ ‫ﺹ ‪٢٤٧‬‬

‫ﻧﻴﺖ ﺭﺍ ﺧﺎﻟﺺ ﻧﻤﻮﺩ ﻭ ّﺍﻻ ﺍﻗﺪﺍﻡ ﺑﻬﻴﭻ ﺍﻣﺮﻯ ﻧﺘﻴﺠﻪ ﻭ ﺛﻤﺮﻯ ﻧﺒﺨﺸﺪ "‬ ‫ﺻﺎﻑ ﻭ ّ‬

‫) ﺹ ‪ ٥‬ﺝ ‪ ٦‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٨‬ﺑﺪﻳﻊ (‬

‫ﻭ ﺑﻌﺪ ﺩﺭ ﻫﻤﻴﻦ ﺗﻮﻗﻴﻊ ﻣﻨﻴﻊ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻧﻴﺖ ﭼﻪ ﺍﺛﺮﻯ ﺩﺭ ﻧﻔﻮﺱ ﻧﻤﺎﻳﺪ " ‪.‬‬ ‫‪ " - ٢‬ﻧﻤﻴﺪﺍﻧﻴﺪ ﮐﻪ‬ ‫ﻣﺤﺒﺖ ﺧﺎﻟﺼﺎﻧﻪ ﻭ ﺻﺪﺍﻗﺖ ﻭ ﺧﻠﻮﺹ ّ‬ ‫ّ‬

‫) ﺹ ‪ ٦‬ﺝ ‪ ٦‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٨‬ﺑﺪﻳﻊ (‬

‫ﮐﺎﻣﻼ‬ ‫ﻧﻴﺖ ﻭ ُﺣﮑﻢ ﺑﺮ ﻧﻔﺲ ﻭ ﻣﺸﺘﻬﻴﺎﺕ ﺁﻥ ﻋﻤﻮﻣﴼ‬ ‫ً‬ ‫‪ " - ٣‬ﺗﺎ ﺍﻳﻦ ﺩﻭ ﺷﺮﻁ ﻳﻌﻨﻰ ﺧﻠﻮﺹ ّ‬

‫ﺍﺗﻔﺎﻕ ﺩﺭ ﻫﻴﭻ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﺩﺍﺋﻤﴼ ﺩﺭ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺗﺄﺳﻴﺲ ﻭ ﺍﺳﺘﻘﺮﺍﺭ ﻧﻴﺎﺑﺪ ّ‬

‫ﻧﻘﻄﻪ ﺍﻯ ﻭ ﺩﺭ ﻫﻴﭻ ﺍﻣﺮﻯ ﻏﻴﺮ ﻣﻤﮑﻦ ‪"...‬‬

‫) ﺹ ‪ ١٩٢‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢ - ٢٦‬‬ ‫*****‬

‫ﺹ ‪٢٤٨‬‬

‫" ﻗﻨﺎﻋﺖ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻗﻨﺎﻋﺔ ْ َ ْ ِ‬ ‫ﺍﺻﻞ ْ ِ ‪ِ ‬‬ ‫ﺭﺯﻕ َﻭ‬ ‫ﻫﻮ َ َ َ ُ‬ ‫‪ُ ْ َ "-١‬‬ ‫ﺑﻤﺎ ُ ِ َ‬ ‫ﭐﻟﻌﺒﺪ ِ َ‬ ‫ﭐﻟﻌﺰﺓ ُ َ‬

‫ِ‬ ‫ﻗﺪﺭﻟﻪ "‬ ‫ﺑﻤﺎ ُ ‪ُ َ َ ‬‬ ‫ﭐﻻﮐﺘﻔﺎء ِ َ‬ ‫ْ ِْ َ ُ‬

‫ﺍﺻﻞ ‪‬‬ ‫ﺍﻟﻤﻘﺮﺑﻴﻦ (‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ‬ ‫ﮐﻞ‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ‬ ‫ﺍﻟﺨﻴﺮ ﻧﺴﺨﮥ ّ‬ ‫ِ‬ ‫ُ‬ ‫ّ‬ ‫ﮐﻞ ْ َ ْ َ ِ‬ ‫‪ِ َ "-٢‬‬ ‫ﺗﺴﻠﻢ‬ ‫ﭐﻟﻘﻨﺎﻋﺔ ِﻓﻲ ُ ّ‬ ‫ﭐﻟﺰﻡ ْ َ َ َ‬ ‫ﺑﻬﺎ َ ْ َ ُ‬ ‫ﭐﻻﺣﻮﺍﻝ ِ َ‬ ‫ﺍﻥ ْ َ ِ‬

‫ﺳﻮ‪ِ َ ْ ‬‬ ‫ﻣﻦ ْ ِ َ َ ِ‬ ‫ﭐﻟﺤﺎﻝ " ‪.‬‬ ‫ﭐﻟﮑﺴﺎﻟﺔ َﻭ ُ ْ‬ ‫ّْْ ُ‬ ‫ﭐﻟﻨﻔﺲ ِ َ‬

‫ﻃﺐ ‪ -‬ﺹ ‪٢٢٣‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬ ‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ‬ ‫ّ‬

‫ﻫﻮﻯ ﺣﺮﺹ ﺭﺍ ﺑﺎﻳﺪ ﮔﺬﺍﺷﺖ ﻭ ﺑﻘﻨﺎﻋﺖ ﻗﺎﻧﻊ ﺷﺪ ﺯﻳﺮﺍ ﮐﻪ ﻻﺯﺍﻝ ﺣﺮﻳﺺ‬ ‫‪ " - ٣‬ﺍﻯ ﺳﺎﺫﺝ‬ ‫ٰ‬ ‫ﻣﺤﺮﻭﻡ ﺑﻮﺩﻩ ﻭ ﻗﺎﻧﻊ ﻣﺤﺒﻮﺏ ﻭ ﻣﻘﺒﻮﻝ " ‪.‬‬

‫) ﻕ ‪ ٥٠‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " - ٤‬ﺍﻯ ﭘﺴﺮﺍﻥ ﺩﺍﻧﺶ ﭼﺸﻢ ﺳﺮ ﺭﺍ ﭘﻠﮏ ﺑﺂﻥ ﻧﺎﺯﮐﻰ ﺍﺯ ﺟﻬﺎﻥ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺍﻭﺳﺖ ﺑﻰ ﺑﻬﺮﻩ‬

‫ﻧﻤﺎﻳﺪ ﺩﻳﮕﺮ ﭘﺮﺩﮤ ﺁﺯ ﺍﮔﺮ ﺑﺮ ﭼﺸﻢ ﺩﻝ ﻓﺮﻭﺩ ﺁﻳﺪ ﭼﻪ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ " ‪ ) .‬ﺹ ‪ ٢٦٣‬ﻣﺠﻤﻮﻋﮥ‬

‫ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺹ ‪ ٦‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫‪ " ١ ٥‬ﺟﺎﻥ ﮔﻨﺠﻴﻨﮥ ﺭﺍﺯ ﻣﻨﺴﺖ ﺍﻭ ﺭﺍ ﺑﺪﺳﺖ ﺁﺯ ﻣﺴﭙﺎﺭﻳﺪ " ‪.‬‬

‫) ﺹ ‪ ٢٦٥‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺹ ‪ ٨‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫ﺹ ‪٢٤٩‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺣﺘﻰ ﺩﺭ ﺗﺠﺎﺭﺕ ‪.‬‬ ‫‪ " - ١‬ﻗﻨﺎﻋﺖ ﺩﺭ ﻫﺮ ﻣﻮﺭﺩﻯ ﻣﺤﺒﻮﺏ ﺍﺳﺖ ّ ٰ‬

‫ﻣﻮﻗﺖ ﺍﺳﺖ ﻭ ﺗﻮﺳﻴﻊ ﺩﺍﺋﺮﮤ ﺗﺠﺎﺭﺕ ﺳﺒﺐ ﭘﮋﻳﺸﺎﻧﻰ‬ ‫ﻣﻘﺼﺪ ﺳﻬﻮﻟﺖ ﻣﻌﻴﺸﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﺛﺮﻭﺕ ّ‬

‫ﺣﺎﻝ‬

‫ﻭ ﻋﺎﻗﺒﺖ ﻧﺪﺍﺭﺩ " ‪.‬‬

‫) ﺹ ‪٢٢٩‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪( ١٢٩‬‬

‫‪ " - ٢‬ﺍﺳﺮﺍﻑ ﻫﻤﻴﺸﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﻠﻮﻝ ﻭ ﺳﺮﮔﺮﺩﺍﻥ ﻧﻤﺎﻳﺪ ‪ .‬ﻣﻦ ﺍﮔﺮ ﻣﻰ ﺑﻴﻨﻴﺪ ﺑﻌﻀﻰ‬

‫ﺩﻳﻨﻴﻪ ﻭ ﻣﻼﺣﻈﺎﺕ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ‬ ‫ﺗﻌﺎﺭﻓﺎﺕ ﻭ ﻣﺨﺎﺭﺟﺎﺕ ﻣﻴﻨﻤﺎﻳﻢ ﺟﻤﻴﻊ ﻣﺤﺾ ﺍﺩﺍء ﻭﻇﺎﺋﻒ‬ ‫ّ‬

‫ﺍﻳﺎﻡ ﺑﻐﺪﺍﺩ ﻭ ﺍﺩﺭﻧﻪ ﻣﻦ ﮐﻼﻩ ﻭ ﻟﺒﺎﺱ ﭼﻨﺪ‬ ‫ﺑﻌﺪ ﻧﺘﺎﺋﺞ ﺁﻧﻬﺎ ﻣﻌﻠﻮﻡ ﺧﻮﺍﻫﺪ ﺷﺪ ‪ .‬ﺩﺭ ّ‬

‫ﺳﺎﻟﻪ ﺍﻯ ﮐﻪ ﺗﺎﺭ ﻭ ﭘﻮﺩﺵ ﺍﺯ ﻫﻢ ﮔﺴﺴﺘﻪ ﺑﻮﺩ ﺩﺍﺷﺘﻢ ﻭ ﺍﺑﺪﴽ ﺭﺍﺿﻰ ﺑﻘﺮﺽ ﻧﻤﻴﺸﺪﻡ ﺣﺎﻝ‬

‫ﻣﺤﻼﺕ‬ ‫ﻣﺤﻠﻰ ﺍﺯ‬ ‫ﻣﺤﻘﺮ ﺗﺮ ﻭ ﺍﺭﺯﺍﻧﺘﺮ‬ ‫ﺑﻌﺾ ﺍﻣﻮﺭ ﻭ ﻣﻼﺣﻈﺎﺕ ﻧﺒﻮﺩ ‪،‬‬ ‫ﻫﻢ ﺍﮔﺮ ﻧﻈﺮ ﺑﻪ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ِ‬

‫ﺣﺘﻰ ﺧﻮﺭﺍﮎ ﻭﻟﻰ ﺯﻳﺎﺩﻩ ﺍﺯ ﺍﺣﺘﻴﺎﺝ‬ ‫ﺍﻳﻦ ﺷﻬﺮ ﻣﻴﮕﺮﻓﺘﻢ ‪ .‬ﻫﺮ ﭼﻴﺰﻯ ﺑﺮﺍﻯ ﺭﻓﻊ ﺍﺣﺘﻴﺎﺝ ﺍﺳﺖ ّ ٰ‬ ‫ﻋﻠﺖ ﮔﺮﺩﺩ " ‪٠‬‬ ‫ﺳﺒﺐ ﺍﻓﺴﺮﺩﮔﻰ ﻭ ﮐﺴﺎﻟﺖ ﻭ ﻣﻨﺘﻬﻰ ﺑﻤﺮﺽ ﻭ ّ‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪ ٣٢٤ - ٥‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺑﻘﻮﮤ ﺍﻳﻤﺎﻥ ‪٠ "...‬‬ ‫‪ " - ٣‬ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ ﺍﻫﻞ ﻋﺎﻟﻢ ﻗﻨﺎﻋﺖ ﺣﺎﺻﻞ ﺷﻮﺩ ﻣﮕﺮ ّ‬

‫) ﺹ ‪ ٥٤‬ﺝ ‪ ٤‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬ ‫*****‬

‫ﺹ ‪٢٥٠‬‬

‫ﻣﺤﺒﺖ ﺍ‪" ‬‬ ‫"‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻋﻈﻤﺘﻲ ُ َ ِ‬ ‫ﺟﺒﺮﻭﺕ َ َ َ ِ‬ ‫ﻗﺪﺭﺗﻲ ِﻓﻲ َ َ ُ ْ ِ‬ ‫ﻣﺨﺎﻃﺒﴼ‬ ‫" َْ‬ ‫ﺗﮑﻠﻢ ِ َ ُ‬ ‫ﻟﺴﺎﻥ ُ ْ َ‬ ‫ﻗﺪ َ َ ّ َ‬

‫ﺣﺒﴼ ِ َ َ ِ‬ ‫ﭐﻋﻤﻠﻮﺍ ُ ُ ْ ِ‬ ‫ﻟﺒﺮﻳﺘﻲ َ ِ‬ ‫ﻃﻮﺑﻰ‬ ‫ِ َِ ‪‬‬ ‫ﺣﺪﻭﺩﻱ ُ ّ‬ ‫ﺍﻥ ْ َ ُ ْ‬ ‫ﻟﺠﻤﺎﻟﻲ ُ ْ َ ٰ‬ ‫ﭐﻟﮑﻠﻤﺔ ‪ِ ‬‬ ‫ﻫﺬﻩ ْ َ ِ َ ِ‬ ‫ﻣﻦ َ َ ِ‬ ‫ﭐﻟﺘﻲ‬ ‫ﺟﺪ َ ْ َ‬ ‫ﻟﺤﺒﻴﺐ َﻭ َ َ‬ ‫ﻋﺮﻑ ْ َ ْ ُ ْ ِ‬ ‫ِ َِْ ٍ‬ ‫ﭐﻟﻤﺤﺒﻮﺏ ِ ْ‬ ‫ﻋﻠﻰ َ ٍ‬ ‫ﺗﻮﺻﻒ‬ ‫ﻧﻔﺤﺎﺕ ْ َ ْ ِ‬ ‫َ َ ْ‬ ‫ﺷﺄﻥ َﻻ ُ ْ َ ُ‬ ‫ﻣﻨﻬﺎ َ َ َ ُ‬ ‫ﻓﺎﺣﺖ ِ ْ َ‬ ‫ﭐﻟﻔﻀﻞ َ َ ٰ‬

‫ﺑﭑﻻﺫﮐﺎﺭ " ‪.‬‬ ‫ِ ْ َ َ ِ‬

‫)‪(k٤‬‬

‫ﻭ ﻧﻴﺰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺳﺮﻳﺮ‬ ‫ﻋﻠﻰ َ ِ ْ ِ‬ ‫ﻟﻪ َ ْ‬ ‫ﻓﺎﺯ ِ ُ ‪‬‬ ‫ﺍﻥ َ ْ ُ َ‬ ‫ﺑﺤﺒﻲ َ ‪‬‬ ‫‪ْ َ "-٢‬‬ ‫ﺣﻖ َ ُ‬ ‫ﻣﻦ َ َ‬ ‫ﻳﻘﻌﺪ َ َ ٰ‬

‫ﭐﻻﻣﮑﺎﻥ َﻭ ‪ِ ‬‬ ‫ﺻﺪﺭ ْ ِ ْ َ ِ‬ ‫ِْ ْ َ ِ‬ ‫ﻟﻮ‬ ‫ﭐﻟﻌﻘﻴﺎﻥ ِﻓﻲ َ ْ ِ‬ ‫ﭐﻟﺬﻱ ُ ِ َ‬ ‫ﻋﻨﻪ َ ْ‬ ‫ﻣﻨﻊ َ ْ ُ‬

‫ﻣﻨﻪ ِ َﺍﻟﻰ ﭐ‪ِ ِ َ ِ‬‬ ‫ﻣﺎﻟﮏ‬ ‫ﺍﻧﻪ َ ْ َ ِ ْ ُ‬ ‫ﻳﻘﻌﺪ َ َ‬ ‫َْ ُ َ‬ ‫ﻋﻠﻰ ْ ‪ِ َ ‬‬ ‫ﻳﺴﺘﻌﺒﺬ ِ ْ ُ‬ ‫ﭐﻟﺘﺮﺍﺏ ِ ‪ُ ‬‬

‫ْ ََْ ِ‬ ‫ﭐﻻﺩﻳﺎﻥ " ‪.‬‬

‫) ‪( k ٣٦‬‬

‫ﭐﻻﮐﻠﻴﻞ‬ ‫‪ ِ "-٣‬‬ ‫ﭐﻻﻋﻈﻢ َﻭ ْ ِ ْ ِ ْ ُ‬ ‫ﭐﻻﮐﺴﻴﺮ ْ َ ْ َ ُ‬ ‫ﻟﻬﻮ ْ ِ ْ ِ ْ ُ‬ ‫ﺍﻥ ُ ‪ُ ‬‬ ‫ﺣﺒﻪ َ ُ َ‬

‫ﺑﭑﻟﺬﻫﺐ‬ ‫ﻨﻘﻠﺐ َ ِ ُ‬ ‫ﭐﻟﻘﻠﻮﺏ ِ ّ َ ِ‬ ‫ﻣﻌﺎﺩﻥ ْ ُ ُ ْ ِ‬ ‫ْ َْ َ ُ‬ ‫ﭐﻻﻓﺨﻢ َﻭ ِ ِﺑﻪ َﺗ ْ َ ِ ُ‬

‫ﺍﻋﻠﻰ (‬ ‫ﭐﻻﺑﺮﻳﺰ " ‪ ).‬ﺹ ‪ ٢٠٦‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ِْ ِْ ِْ‬ ‫ٰ‬

‫ﺫﺍﺗﻲ َﻭ َ َ ِ ّ ِ‬ ‫ﻗﺪﻡ َ ِ‬ ‫ﭐﺑﻦ ْ ِ ْ َ ِ‬ ‫ﺍﺯﻟﻴﺔ‬ ‫ﭐﻻﻧﺴﺎﻥ ُ ْ ُ‬ ‫‪َ " - ٤‬ﻳﺎ ْ َ‬ ‫ﮐﻨﺖ ِﻓﻲ ِ َ ِ‬

‫َ ْ ُ ْ َِ‬ ‫ﻋﻠﻴﮏ‬ ‫ﺍﻟﻘﻴﺖ َ َ ْ َ‬ ‫ﻓﻴﮏ َ َ ْ ُ َ‬ ‫ﺣﺒﻲ ِ ْ َ‬ ‫ﻋﺮﻓﺖ ُ ّ‬ ‫ﺧﻠﻘﺘﮏ َﻭ َ ْ َ ْ ُ‬ ‫ﮐﻴﻨﻮﻧﺘﻲ َ َ ْ ُ‬ ‫ِ َ ِ‬ ‫ﺟﻤﺎﻟﻲ " ‪.‬‬ ‫ﺍﻇﻬﺮﺕ َ َ‬ ‫ﻣﺜﺎﻟﻲ َﻭ َ ْ َ ْ ُ‬ ‫ﻟﮏ َ َ‬

‫) ﻕ ‪ ٣‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﭐﺑﻦ ْ ِ ْ َ ِ‬ ‫ﻓﺨﻠﻘﺘﮏ‬ ‫ﺧﻠﻘﮏ َ َ َ ْ ُ َ‬ ‫ﺍﺣﺒﺒﺖ َ ْ َ َ‬ ‫ﭐﻻﻧﺴﺎﻥ َ ْ َ ْ ُ‬ ‫‪َ " - ٥‬ﻳﺎ ْ َ‬

‫ﺭﻭﺡ ْ َ َ ِ‬ ‫َ َ ْ ِ ِْ‬ ‫ﺍﺛﺒﺘﮏ " ‪.‬‬ ‫ﭐﻟﺤﻴﺎﺕ ُ َ ِ ُ َ‬ ‫ﻓﺎﺣﺒﺒﻨﻲ َﮐﻲ َ ْ ُ َ َ‬ ‫ﺍﺫﮐﺮﮎ َﻭ ِﻓﻲ ُ ْ ِ‬ ‫ْ‬ ‫) ﻕ ‪ ٤‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫ﺹ ‪٢٥١‬‬

‫ﭐﻟﻮﺟﻮﺩ َ ْ ِ ْ ِ‬ ‫ﭐﺑﻦ ْ ُ ُ ِ‬ ‫ﺗﺤﺒ‪‬ﻨﻲ‬ ‫ﻟﻢ ُ ِ‬ ‫ﻻﺣﺒﮏ ِ ْ‬ ‫ﺍﺣﺒﺒﻨﻲ ِ ُ ِ ّ َ‬ ‫ﺍﻥ َ ْ‬ ‫‪َ " - ٦‬ﻳﺎ ْ َ‬

‫ﻋﺒﺪ " ‪ ).‬ﻗﻄﻌﮥ ‪ ٥‬ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻣﮑﻨﻮﻧﻪ (‬ ‫ﺍﺣﺒﮏ َ َﺍﺑﺪﴽ َ ْ ِ ْ‬ ‫ﻓﺎﻋﺮﻑ َﻳﺎ َ ْ ُ‬ ‫ﻟﻦ ُ ِ ّ َ‬ ‫َ ْ‬ ‫ﺟﻨﺘﮏ َ ْ ِ‬ ‫ﭐﺑﻦ ْ ُ ُ ْ ِ‬ ‫ﻭﺻﻠﻲ‬ ‫ﺣﺒﻲ َﻭ َ ‪َ ُ ‬‬ ‫ﭐﻟﻮﺟﻮﺩ ِ ْ َ ُ َ‬ ‫ﺭﺿﻮﺍﻧﮏ ُ ّ‬ ‫‪َ " - ٧‬ﻳﺎ ْ َ‬ ‫ﻣﻠﮑﻮﺗﻨﺎ‬ ‫ﺗﺼﺒﺮ َ َ‬ ‫َ ْ ُ ْ‬ ‫ﻗﺪﺭ َ َ‬ ‫ﻓﻴﻬﺎ َﻭ َﻻ َ ِ ْ‬ ‫ﻟﮏ ِﻓﻲ َ َ ُ ْ ِ َ‬ ‫ﻫﺬﺍ َﻣﺎ ُ ‪َ ‬‬ ‫ﻓﺎﺩﺧﻞ ِ ْ َ‬

‫ﺳﻨﻰ " ) ﻗﻄﻌﻪ ‪( ٦‬‬ ‫ﺟﺒﺮﻭﺗﻨﺎ ْ َ‬ ‫ﭐﻻﻋﻠﻰ َﻭ َ َ ُ ْ ِ َ‬ ‫ﭐﻻ ْ َ ٰ‬ ‫ْ َ َ​َ ٰ‬

‫ﺗﺤﺐ َ ْ ِ‬ ‫ﭐﺑﻦ ْ َ ِ‬ ‫ﻧﻔﺴﮏ َﻭ‬ ‫ﭐﻟﺒﺸﺮ ِ ْ‬ ‫ﻋﻦ َ ْ ِ َ‬ ‫ﻓﺎﻋﺮﺽ َ ْ‬ ‫ﻧﻔﺴﻲ َ ْ ِ ْ‬ ‫‪َ " - ٨‬ﻳﺎ ْ َ‬ ‫ﺍﻥ ُ ِ ‪‬‬ ‫ﻟﺘﮑﻮﻥ ِﻓﻰ َ ِ‬ ‫ﻓﺎﻧﻴﴼ َﻭ‬ ‫ِ ْ‬ ‫ﺭﺿﺎ‪‬ﮏ ِ َ ُ ْ َ‬ ‫ﻋﻦ ِ َ ‪َ ‬‬ ‫ﻓﺎﻏﻤﺺ َ ْ‬ ‫ﺭﺿﺎ‪‬ﻲ َ ْ ِ ْ‬ ‫ﺍﻥ ُ ِ ْ‬ ‫ﺗﺮﺩ ِ َ ‪‬‬ ‫‪‬‬ ‫ﻓﻴﮏ َ ِ‬ ‫ﺑﺎﻗﻴﴼ‬ ‫ﺍﮐﻮﻥ ِ ْ َ‬ ‫َ ُْ َ‬ ‫ﺩﺧﻞ ِ ْ ِ‬ ‫ﺣﺒﻲ ِ ْ ِ‬ ‫ﭐﺑﻦ ْ ُ ُ ْ ِ‬ ‫ﻧﺠﺎ‬ ‫ﭐﻟﻮﺟﻮﺩ ُ ‪‬‬ ‫ﻣﻦ َ َ َ‬ ‫ﺣﺼﻨﻲ َ ْ‬ ‫ﻓﻴﻪ َ َ‬ ‫‪َ - ٩‬ﻳﺎ ْ َ‬

‫ﻫﻠﮏ " ‪.‬‬ ‫ﻏﻮﻯ َﻭ َ َ َ‬ ‫ﺍﻣﻦ َﻭ َ ْ‬ ‫ﻣﻦ َ ْ َ َ‬ ‫َﻭ َ ِ َ‬ ‫ﺍﻋﺮﺽ َ َ ٰ‬ ‫) ﻕ ‪ ٩‬ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﮥ ﻣﮑﻨﻮﻧﻪ (‬

‫ﻓﺎﺩﺧﻞ ِ ْ ِ‬ ‫ﭐﻟﺒﻴﺎﻥ ِ ْ ِ‬ ‫ﭐﺑﻦ ْ َ َ ِ‬ ‫ﻟﺘﮑﻮﻥ‬ ‫ﺍﻧﺖ َ ْ ُ ْ‬ ‫ﻓﻴﻪ ِ َ ُ ْ َ‬ ‫ﺣﺼﻨﻲ َ ْ َ‬ ‫‪َ " - ١٠‬ﻳﺎ ْ َ‬

‫ﻣﻨﮏ ِ َ ِ َ ِ‬ ‫َ ِ‬ ‫ﻗﺮﻳﺒﴼ " ‪ ) .‬ﻗﻄﻌﮥ ‪١٠‬‬ ‫ﻓﭑﻋﺮﻓﻪ ِ ْ َ‬ ‫ﺣﺒﻰ ِ ْ َ‬ ‫ﻟﺘﺠﺪﻧﻲ َ ِ ْ‬ ‫ﺳﺎﻟﻤﴼ ُ ّ‬ ‫ﻓﻴﮏ َ ْ ِ ْ ُ‬

‫ﺍﻭﺩﻋﺖ‬ ‫ﭐﺑﻦ ْ َ ْ َ ِ‬ ‫ﭐﻻﻋﻠﻰ َ ْ َ ْ ُ‬ ‫ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﮥﻣﮑﻨﻮﻧﻪ( ‪َ " - ١١‬ﻳﺎ ْ َ‬ ‫ﭐﻟﻤﻨﻈﺮ ْ َ ْ َ ٰ‬ ‫ﻟﻢ َ َ ْ َ ِ‬ ‫ﻃﻠﺒﺖ‬ ‫ﻣﻨﻲ ِ َ ُ ْ َ‬ ‫ِْ َ‬ ‫ﻟﺘﮑﻮﻥ َ ِ ْ‬ ‫ﺭﻭﺣﴼ ِ ّ‬ ‫ﻓﻴﮏ ُ ْ‬ ‫ﺗﺮﮐﺘﻨﻲ َﻭ َ َ ْ َ‬ ‫ﺣﺒﻴﺒﴼ ِﻟﻲ ِ َ‬ ‫ﺳﻮﺍﺋﻲ " ‪.‬‬ ‫ﻣﺤﺒﻮﺑﴼ ِ َ‬ ‫َ ْ ُ َ‬

‫) ﻕ ‪ ١٩‬ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻣﮑﻨﻮﻧﻪ(‬

‫ﭐﻋﻤﻞ ُ ُ ْ ِ‬ ‫ﭐﺑﻦ ْ ُ ُ ْ ِ‬ ‫ﭐﻧﻪ‬ ‫ﭐﻟﻮﺟﻮﺩ ْ َ ْ‬ ‫ﺣﺒﴼ ِﻟﻲ ُ ‪‬‬ ‫ﺣﺪﻭﺩﻱ ُ ‪‬‬ ‫‪َ " - ١٢‬ﻳﺎ ْ َ‬ ‫ﺛﻢ ْ َ‬

‫ﻃﻠﺒﴼﻟﺮﺿﺎ‪‬ﻲ " ) ﻕ ‪ ٣٨‬ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﮥ ﻣﮑﻨﻮﻧﻪ (‬ ‫َْ‬ ‫ﻧﻔ َ َ‬ ‫ﺴﮏ َ ‪‬‬ ‫ﻋﻤﺎ َ ْ َ ٰ‬ ‫ﺗﻬﻮﻯ َ ِ ِ َ ‪‬‬

‫ﺹ ‪٢٥٢‬‬

‫ﺣﺒﴼ ِ َ َ ِ‬ ‫ﭐﺑﻦ ْ ِ ْ َ ِ‬ ‫ﻟﺠﻤﺎﻟﻲ‬ ‫ﺗﺘﺮﮎ َ َ ِ ِ‬ ‫ﭐﻻﻧﺴﺎﻥ َﻻ َ ْ ُ ْ‬ ‫ﺍﻭﺍﻣﺮﻱ ُ ّ‬ ‫‪َ " - ١٣‬ﻳﺎ ْ َ‬

‫ﻟﺮﺿﺎﺋﻲ " ‪ ) .‬ﻕ ‪ ٣٩‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫ﻭ ﻻ ﺗﻨﺲ‬ ‫ﻭﺻﺎﻳﺎﻯ ْ َ‬ ‫ﭐﺑﺘﻐﺎ‪َ ِ ِ ‬‬ ‫َ َ َْ َ َ َ َ َ‬ ‫ﺒﻴﺒﻪ َ ْ َ ْ ِ‬ ‫ﻫﻮ ُﺣ ّ ِ ِ‬ ‫ﺭﺃﺱ ‪ِ َ َ ّ ‬‬ ‫ﻋﻦ‬ ‫ﻳﺴﺘﻐﻨﻲ ُ ُ‬ ‫ﮐﻞ َﺷﻰ‪ْ َ ‬‬ ‫‪ُ " - ١٤‬‬ ‫ﭐﻟﺖ◌ﺟﺎﺭﺓ ُ َ‬ ‫ﻋﻦ ُ ‪‬‬ ‫ﮐﻞ َﺷﻲ‪َ ‬ﻭ ِ ُ ْ ِ ِ‬ ‫ُ ‪‬‬ ‫ﮐﻞ َﺷﻲ ‪َ ‬ﻭ‬ ‫ﻳﻔﺘﻘﺮ ُ ُ‬ ‫ﮐﻞ َﺷﻲ ‪ْ َ ‬‬ ‫ﺑﺪﻭﻧﻪ َ ْ َ ِ ُ‬

‫ﮐﻞ ﺍﻟﺨﻴﺮ ‪ -‬ﺹ‬ ‫َ َ‬ ‫ﻋﺰ ُ ِ ْ ٍ‬ ‫ﻗﻠﻢ ِ ٍ‬ ‫ﻣﻨﻴﺮ " ‪ ) ٠‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺍﺻﻞ ّ‬ ‫ﺭﻗﻢ ِ ْ‬ ‫ﻫﺬﺍ َﻣﺎ ُ ِ َ‬ ‫ﻣﻦ َ َ ِ‬ ‫‪ ٣٤ - ٥‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﻋﻠﺖ ﺁﻓﺮﻳﻨﺶ ﻣﻤﮑﻨﺎﺕ‬ ‫ﺣﺐ ﺑﻮﺩﻩ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ ﻣﺬﮐﻮﺭ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫‪ّ " - ١٥‬‬ ‫ّ‬

‫ﺍﻋﺮﻑ‬ ‫ﻣﺨﻔﻴﴼﻓﺎﺣﺒﺒﺖ َ ْ‬ ‫ﺍﻥ ُ ْ َ َ‬ ‫ﮐﻨﺖ َ ْ‬ ‫ﮐﻨﺰﴽ َ ْ ِ ّ َ َ ْ َ ْ ُ‬ ‫ُْ ُ‬

‫ﺣﺐ ﺍﻟﻬﻰ ﻣﺠﺘﻤﻊ‬ ‫ﺍﻋﺮﻑ ﻟﻬﺬﺍ ﺑﺎﻳﺪ ﺟﻤﻴﻊ ﺑﺮ ﺷﺮﻳﻌﺖ‬ ‫ﻟﮑﻲ ُ ْ َ َ‬ ‫ﭐﻟﺨﻠﻖ ِ َ‬ ‫َ َ​َْ ُ‬ ‫ﻓﺨﻠﻘﺖ ْ َ ْ َ‬ ‫ّ‬

‫ﺷﻮﻧﺪ ﺑﻘﺴﻤﻴﮑﻪ ﺑﻬﻴﭽﻮﺟﻪ ﺭﺍﺋﺤﮥ ﺍﺧﺘﻼﻑ ﺩﺭ ﻣﻴﺎﻥ ﺍﺣﺒﺎﺏ ﻭ ﺍﺻﺤﺎﺏ ﻧﻮﺯﺩ" ﺹ ‪٤٠٩‬ﺍﺩﻋﻴﮥ‬

‫ﺣﻀﺮﺕ ﻣﺤﺒﻮﺏ (‬

‫ﺭﺑﺎﻧﻰ‬ ‫ﻣﺸﻴﺖ ّ‬ ‫‪ " - ١٦‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺟﺬﻭﮤ ﻧﺎﺭ ﻣﺤﺒﺖ ﺍﻟﻬﻰ ﺩﺭ ﻗﻠﺒﺶ ﺑﺎﺷﺪ ﺑﺂﻧﭽﻪ ﺍﺯ ﺳﻤﺎء ّ‬

‫ﻣﻦ ِﻓﻰ ‪ِ ٰ ‬‬ ‫ﻋﻦ ُ ‪‬‬ ‫ﻧﺎﺯﻝ ﺷﺪﻩ ﻋﻤﻞ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ُ ْ َ ِ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ‬ ‫ﮐﻞ َ ْ‬ ‫ﻣﻨﻘﻄﻌﴼ َ ْ‬

‫ﺑﺴﺎﻁ ‪ِ ْ ُ ‬‬ ‫ﻋﻠﻰ ِ َ ِ‬ ‫ﻣﻮﻗﻨﴼﺑﺎﻣﺮ‬ ‫ﭐﻟﺴﮑﻮﻥ َﻭ ُ ْ ِ َ ِ َ ْ ِ‬ ‫ْ َْ ِ‬ ‫ﭐﻻﺭﺽ ﻭ ُ ْ َ َ ّ‬ ‫ﻣﺴﺘﻘﺮﴽ َ َ ٰ‬

‫ﭐ‪َ ِ‬ﻭ ُ ْ َ ْ ِ‬ ‫ﺳﻮﺍﻩ ﺧﻮﺩ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣﻴﻨﻤﺎﻳﺪ " ‪ ) ٠‬ﺹ ‪ ٣٣‬ﮐﺘﺎﺏ‬ ‫ﻣﺴﺘﻐﻨﻴﴼ َ ّ‬ ‫ﻋﻤﺎ ِ َ ُ‬ ‫ﺑﺪﻳﻊ (‬

‫ﻣﺤﺒﺖ ﺍﻟﻬﻰ ﺭﺍ ﺫﻭﻕ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺍ‪ ِ‬ﺩﺭ ﺑﻴﺖ‬ ‫‪ " - ١٧‬ﺍﮔﺮ ﻋﺒﺎﺩ ﺭﺷﺤﻰ ﺍﺯ‬ ‫ّ‬

‫ﮐﻞ ﻣﺸﻐﻮﻝ ﺑﺤﮑﻤﺖ ﺷﺪﻩ‬ ‫ﻣﻘﺮ ﻧﻤﻰ ﮔﺮﻓﺘﻨﺪ ﺑﻠﮑﻪ ﺩﺭ ﮐﻮﻫﻬﺎ ﻧﺎﻟﻪ ﻣﻴﻨﻤﻮﺩﻧﺪ ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ ّ‬ ‫ﻫﺎ ّ‬

‫ﺤﺒﺖ ﺍ‪‬‬ ‫ﺍﻣﺎﺭﻩ ﻣﻴﺸﻮﺩ ‪ .‬ﺍﮔﺮ ﻗﻄﺮﻩ ﺍﻯ ﺍﺯ ﮐﺄﺱ ﻣ ّ‬ ‫ﺍﻧﺪ ﻳﻌﻨﻰ ﺑﺂﻧﭽﻪ ﺳﺒﺐ ﺣﻔﻆ ﻧﻔﺲ ّ‬ ‫ﺍﻟﺒﺘﻪ ﺻﺪﻫﺰﺍﺭ ﺣﮑﺖ ﺭﺍ ﺑﻨﺎﺭ ﻣﻴﺴﻮﺧﺘﻨﺪ " ‪٠‬‬ ‫ﻣﻴﺂﺷﺎﻣﻴﺪﻧﺪ ّ‬

‫) ﺹ ‪ ٣٨٥‬ﺝ ‪ ٣‬ﺍﻣﺮﻭﺧﻠﻖ (‬ ‫ﺹ ‪٢٥٣‬‬

‫‪ " - ١٨‬ﺑﺎﺳﻢ ﻣﺤﺒﻮﺏ ﺁﻓﺎﻕ ﺍﻳﺪﻭﺳﺘﺎﻥ ﻫﺮ ﭼﻴﺰ ﻣﺮﻏﻮﺏ ﻗﻴﻤﺘﻰ ﺭﺍ ﺳﺎﺭﻗﺎﻥ ﺍﺯ ﻋﻘﺐ ﺑﻮﺩﻩ‬

‫ﺟﺪ ﻭ‬ ‫ﺑﺎﻳﺪ ﻟﺌﺎﻟﻰ‬ ‫ﻣﺤﺒﺖ ﺍﻟﻬﻰ ﺭﺍ ﮐﻪ ﺍﻓﻀﻞ ﻭ ﺍﻟﻄﻒ ﻭ ﺍﺣﺴﻦ ﺟﻮﺍﻫﺮﺍﺕ َ‬ ‫ﻋﺎﻟﻢ ﺍﺳﺖ ﺑﮑﻤﺎﻝ ّ‬ ‫ّ‬

‫ﻣﺘﺮﺻﺪﻧﺪ ﺗﺎ ﻓﺮﺻﺖ‬ ‫ﺟﻬﺪ ﺩﺭ ﺧﺰﺍﺋﻦ ﻗﻠﻮﺏ ﻣﺤﻔﻮﻅ ﺩﺍﺭﻳﺪ ﺑﺮﺍﺳﺘﻰ ﻣﻴﮕﻮﻳﻢ ﺩﺯﺩﺍﻥ ﺩﺭ ﮐﻤﻴﻨﮕﺎﻩ‬ ‫ّ‬

‫ﻣﺘﻤﺴﮏ ﺷﻮﻧﺪ ﺗﺎ ﺍﺯ ﺷﺮﻭﺭ‬ ‫ﻳﺎﺑﻨﺪ ﻭ ﺑﻐﺎﺭﺕ ﻣﺸﻐﻮﻝ ﮔﺮﺩﻧﺪ ‪ .‬ﺑﺎﻳﺪ ﺟﻤﻴﻊ ﺑﻪ ﺣﺎﻓﻆ ﺣﻘﻴﻘﻰ‬ ‫ّ‬ ‫ﻟﻬﻮ‬ ‫ﺍﻣﺎﺭﻩ ﻣﺤﻔﻮﻅ ﻣﺎﻧﻨﺪ َﻭ ﺍ‪ُ ْ ُ َ ُ‬‬ ‫ﻳﻘﻮﻝ ْ َ ‪‬‬ ‫ﻧﻔﺲ ّ‬ ‫ﭐﻟﺤﻖ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ﭐﻟﺤﮑﻴﻢ " ‪٠‬‬ ‫ﭐﻟﻤﺒﻴﻦ ْ َ ِ ْ ُ‬ ‫ْ َْ‪ُ ‬‬

‫ﻠﻰ (‬ ‫) ﺹ ‪ ٢٥‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋ ٰ‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﻦ ﺍ‪َ ِ ‬ﺍﻟﻰ‬ ‫ﺍﻭﻝ‬ ‫‪"-١‬‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ﺭﺍ ﻣﺮﺍﺗﺐ ﺍﺭﺑﻌﻪ ﻣﺬﮐﻮﺭ ﻭ ﻣﺸﻬﻮﺭ ّ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ِ َ‬

‫َِْْ‬ ‫ﻣﻦ‬ ‫ﻳﺤﺒﻬﻢ ) ‪ ( ١‬ﺷﺎﻫﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ‪ .‬ﺛﺎﻧﻰ‬ ‫ﭐﻟﻌﺒﺪ ﺍﺳﺖ ﺁﻳﮥ ُ ِ ‪ْ ُ ‬‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ِ َ‬ ‫ََِْْ‬ ‫ﻳﺤﺒﻮﻧﻪ ) ‪ ( ٢‬ﺩﻟﻴﻞ ﺍﻳﻦ ﻣﻘﺎﻡ ‪ .‬ﺛﺎﻟﺚ‬ ‫ﺍﻟﻌﺒﺪ ِ َﺍﻟﻰ ‪ ‬‬ ‫ﭐﻟﺮﺏ ﺍﺳﺖ َﻭ ُ ِ ّ ْ َ ُ‬ ‫ﻣﻦ ْ َ ْ ِ‬ ‫ﺣﺠﺖ ﺍﻳﻦ‬ ‫ﺑﻴﻨﻬﻢ ) ‪ّ ( ٣‬‬ ‫ﺭﺣﻤﺎء َ ْ َ ُ ْ‬ ‫ﭐﻟﻌﺒﺪ ِ َﺍﻟﻰ ْ َ ْ‬ ‫ِ َ‬ ‫ﭐﻟﻌﺒﺪ ﺍﺳﺖ ﺁﻳﮥ ُ َ َ ُ‬

‫ﺍﻋﺮﻑ )‬ ‫ﻓﺎﺣﺒﺒﺖ َ ْ‬ ‫ﭐﻟﺤﻖ ِ َﺍﻟﻰ َ ْ َ ‪‬‬ ‫ﻣﻦ ْ َ ‪‬‬ ‫ﺍﻥ ُ ْ َ َ‬ ‫ﺍﻟﺤﻖﺍﺳﺖ َ َ ْ َ ْ ُ‬ ‫ﻣﻘﺎﻝ ‪ .‬ﺭﺍﺑﻌﴼ ِ َ‬

‫ﻣﻦ َ ْ ِ‬ ‫ﭐﻟﻌﺒﺪ‬ ‫‪ ( ٤‬ﺛﺒﺖ ﺍﻳﻦ ﻣﺂﻝ ‪.‬‬ ‫ﻣﺤﺒﺖ ﻣﻈﻬﺮ ْ‬ ‫ّ‬ ‫ﻧﻔﺲ ﭐ‪ ‬ﻭ ﻣﻄﻠﻊ ﺍﻟﻬﺎﻡ ﻫﺮ ﭼﻨﺪ ِ َ‬

‫ِﺍ َﻟﻰ َ ِ‬ ‫ﻣﻦ‬ ‫ﻣﻦ ْ َ ْ ِ‬ ‫ﭐﻟﺨﻠﻖ ِ َﺍﻟﻰ ْ َ ‪‬‬ ‫ﭐﻟﺤﻖ ﺍﺳﺖ ﭼﻪ ﮐﻪ َ ْ‬ ‫ﭐﻟﻌﺒﺪﺍﺳﺖ ﻭﻟﻰ ﺑﺤﻘﻴﻘﺖ ِ َ‬

‫ﺍﺣﺐ ﭐ‪ ) ٠ " َ‬ﺹ ‪ ٢٤٦ - ٧‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ ‪-‬‬ ‫ﺍﺣﺒﻪ َ َ ْ‬ ‫َ َ ‪ُ‬‬ ‫ﻓﻘﺪ َ َ ‪‬‬

‫) ‪ ( ١‬ﻭ )‪ (٢‬ﺩﺭ ﺁﻳﮥ ‪ ٥٧‬ﺳﻮﺭﮤ ﻣﺎﺋﺪﻩ ‪ (٣) -‬ﺁﻳﮥ ‪ ٢٩‬ﺳﻮﺭﮤ ﻓﺘﺢ ‪ (٤) -‬ﺣﺪﻳﺚ ﻗﺪﺳﻰ (‬ ‫ﻣﺤﺒﺔ ﭐ‪َ ِ‬ﻭ‬ ‫ﻣﻈﺎﻫﺮ َ َ ّ َ‬ ‫‪َ " - ٢‬ﻳﺎ َ ِ ّ‬ ‫ﺍﺣﺒﺎ‪ ‬ﭐ‪ُ ْ ُ ِ‬‬ ‫ﮐﻮﻧﻮﺍ َ َ ِ َ‬

‫ﺑﻨﻮﺭ ْ َ َ ‪ِ ‬‬ ‫ﺍﻟﻬﺪﻯ ِﻓﻲ ْ ٓ َ ِ‬ ‫ﭐﻟﻤﺤﺒﺔ‬ ‫ﻣﺸﺮﻗﻴﻦ ِ ُ ْ ِ‬ ‫ﭐﻻﺍﻓﺎﻕ ُ ْ ِ ِ ْ َ‬ ‫َ ِ ْ ْ َ‬ ‫ﻣﺼﺎﺑﻰ◌ﺡ َ ْ ُ َ ٰ‬

‫َﻭ ْ ِ َ ِ‬ ‫ﻫﺬﺍ‬ ‫ﭐﻻﺷﺮﺍﻕ َ َ‬ ‫ﭐﻻﺷﺮﺍﻕ َ َ‬ ‫ﻫﺬﺍ ْ ِ ْ َ ُ‬ ‫ﻧﻌﻢ ْ ِ ْ َ ُ‬ ‫ﭐﻟﻮﻓﺎﻕ َﻭ ِ َ َ‬

‫ﭐﻻﺷﺮﺍﻕ " ‪٠‬‬ ‫ِْ ْ َ ُ‬

‫) ﺹ ‪ ٢٠٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪٢٥٤‬‬

‫ﻣﺤﺒﺖ ﺍﻋﻈﻢ ﻓﻴﺾ ﺍﻟﻬﻰ‬ ‫ﻤﺤﺒﺖ ﻃﻠﻮﻉ ﻧﻤﻮﺩﻩ ﺯﻳﺮﺍ‬ ‫‪ " - ٣‬ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ﺍﻟﻮﻫﻴﺖ ﺑﺮ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﺑ ّ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﺍﻟﻬﻰ ﻧﺒﻮﺩ ﻫﻴﭻ ﮐﺎﺋﻨﻰ ﺑﺴﺎﺣﺖ ﻭﺟﻮﺩ ﻗﺪﻡ‬ ‫ﻣﺤﺒﺖ ﺍﺳﺖ ﺍﮔﺮ‬ ‫ﺍﺳﺖ ‪ .‬ﻣﺼﺪﺭ ﺍﻳﺠﺎﺩ‬ ‫ّ‬ ‫ّ‬ ‫ﻧﻤﻰ‬

‫ﻣﺤﺒﺖ ﻭ ﺍﻟﻔﺖ ﺍﺳﺖ " ‪٠‬‬ ‫ﻧﻬﺎﺩ ﻭ ﺍﺯ ﻓﻴﺾ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬ ‫) ﺹ ‪ ٨٧‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺩﺭ ﺯﺟﺎﺟﻪ ﻗﻠﺐ ﺑﺮﺍﻓﺮﻭﺯﺩ ﻭ ﺍﺷﻌﮥ ﺳﺎﻃﻌﻪ ﺍﺵ ﺁﻓﺎﻕ‬ ‫ﺣﻖ ﻧﻮﺭ‬ ‫ّ‬ ‫‪ " - ٤‬ﺑﻌﺮﻓﺎﻥ ّ‬

‫ﺭﺍ ﺭﻭﺷﻦ ﻧﻤﺎﻳﺪ ﻭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺭﺍ ﺣﻴﺎﺕ ﻣﻠﮑﻮﺗﻰ ﺑﺨﺸﺪ ﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻧﺘﻴﺠﮥ ﻭﺟﻮﺩ‬ ‫ﻣﺤﺒﺔ ﺍ‪‬‬ ‫ﻣﺤﺒﺔﺍ‪ ‬ﺭﻭﺡ ﺣﻴﺎﺗﺴﺖ ﻭ ﻓﻴﺾ ﺍﺑﺪﻳﺴﺖ ‪ .‬ﺍﮔﺮ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻭ‬ ‫ﺍﻧﺴﺎﻧﻰ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ ﻗﻠﻮﺏ ﺍﻧﺴﺎﻥ ﻣﺮﺩﻩ ﻭ ﻣﺤﺮﻭﻡ‬ ‫ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﻇﻠﻤﺎﻧﻰ ﺑﻮﺩ ‪ .‬ﺍﮔﺮ‬ ‫ﻧﺒﻮﺩ َ‬ ‫ّ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﺤﻮ ﻭ ﻧﺎﺑﻮﺩ‬ ‫ﺍﺯ ﺍﺣﺴﺎﺳﺎﺕ ﻭﺟﺪﺍﻧﻰ ﺑﻮﺩ ‪ .‬ﺍﮔﺮ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ ﮐﻤﺎﻻﺕ َ‬ ‫ّ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ ﺍﺭﺗﺒﺎﻁ ﺣﻘﻴﻘﻰ ﺩﺭ ﻧﺸﺄﻩ ٴ ﺍﻧﺴﺎﻧﻰ ﻧﺒﻮﺩ ‪ .‬ﺍﮔﺮ‬ ‫ﺑﻮﺩ ‪ .‬ﺍﮔﺮ‬ ‫ّ‬

‫ﻋﺎﻟﻢ‬ ‫ﺍﺗﺤﺎﺩ ﺭﻭﺣﺎﻧﻰ ﻣﻔﻘﻮﺩ ﺑﻮﺩ ‪ .‬ﺍﮔﺮ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ ﻧﻮﺭ ﻭﺣﺪﺕ َ‬ ‫ﻣﺤﺒﺔﺍ‪ ‬ﻧﺒﻮﺩ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﺒﺔﺍ‪ ‬ﻧﺒﻮﺩ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻣﺎﻧﻨﺪ ﺩﻭ ﺩﻟﺒﺮ ﺩﺳﺖ ﺩﺭ ﺁﻏﻮﺵ‬ ‫ﺍﻧﺴﺎﻧﻰ ﻣﺨﻤﻮﺩ ﺑﻮﺩ ‪ .‬ﺍﮔﺮ‬ ‫ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ ﺍﺧﺘﻼﻑ ﻭ ﺍﻧﺸﻘﺎﻕ ﺑﺪﻝ ﺑﺎﻳﺘﻼﻑ ﻧﻤﻴﮕﺸﺖ ‪.‬‬ ‫ﻳﮑﺪﻳﮕﺮ ﻧﻤﻰ ﻧﻤﻮﺩ ‪ .‬ﺍﮔﺮ‬ ‫ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ ﺑﻴﮕﺎﻧﮕﻰ ﺑﻪ ﻳﮕﺎﻧﮕﻰ ﻣﻨﺘﻬﻰ ﻧﻤﻴﺸﺪ ‪ .‬ﺍﮔﺮ ﻣﺤﺒﺔﺍ‪ ‬ﻧﺒﻮﺩ ﺍﻏﻴﺎﺭ‬ ‫ﺍﮔﺮ‬ ‫ّ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻭ ﺟﻠﻮﻩ ﺍﻯ ﺍﺯ ﻓﻴﺾ‬ ‫ﻣﺤﺒﺖ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺷﺮﺍﻗﻰ ﺍﺯ‬ ‫ﻳﺎﺭ ﻧﻤﻴﺸﺪ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻮﻫﺒﺔﺍ‪ ‬ﺍﺳﺖ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺣﻘﺎﺋﻖ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻣﺨﺘﻠﻒ ﺍﺳﺖ ﻭ ﺁﺭﺍء ﻣﺘﺒﺎﻳﻦ ﻭ‬

‫ﺍﺣﺴﺎﺳﺎﺕ ﻣﺘﻔﺎﻭﺕ ﻭ ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﺁﺭﺍء ﻭ ﺍﻓﮑﺎﺭ ﻭ ﺍﺩﺭﺍﮐﺎﺕ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺍﻧﺴﺎﻥ‬ ‫ﻣﻨﺒﻌﺚ ﺍﺯ ﻟﻮﺍﺯﻡ ﺫﺍﺗﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﺗﻔﺎﻭﺕ ﺩﺭ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ﮐﺎﺋﻨﺎﺕ ﺍﺯ ﻟﻮﺍﺯﻡ ﻭﺟﻮﺩ ﺍﺳﺖ ﮐﻪ‬

‫ﺑﺼﻮﺭ ﻧﺎ ﻣﺘﻨﺎﻫﻰ ﺍﺳﺖ‬ ‫ﻣﻨﺤﻞ‬ ‫ّ‬ ‫َ‬ ‫ﺹ ‪٢٥٥‬‬

‫ﮐﻞ‬ ‫ﮐﻠﻴﻪ ﻫﺴﺘﻴﻢ ﮐﻪ ﺁﻥ ﻏﺎﻟﺐ ﺑﺮ ﺍﺣﺴﺎﺳﺎﺕ ﻭ ﺁﺭﺍء ﻭ ﺍﻓﮑﺎﺭ ّ‬ ‫ﻗﻮﮤ ّ‬ ‫ﭘﺲ ﻣﺤﺘﺎﺝ ﺑﻪ ﻳﮏ ّ‬

‫ﻗﻮﺕ ﺍﻳﻦ ﺍﺧﺘﻼﻑ ﺭﺍ ُﺣﮑﻤﻰ ﻧﻤﺎﻧﺪ ﻭ ﺟﻤﻴﻊ ﺍﻓﺮﺍﺩ ﺭﺍ ﺩﺭ ﺗﺤﺖ ﻧﻔﻮﺫ ﻭﺣﺪﺕ‬ ‫ﮔﺮﺩﺩ ﻭ ﺑﺂﻥ ّ‬

‫ﻣﺤﺒﺔ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬ ‫ﻗﻮﺕ ﺩﺭ َ‬ ‫َ‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺁﺭﺩ ﻭ ﺍﻳﻦ ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ ﺍﻋﻈﻢ ّ‬

‫ﺑﻈﻞ ﺧﻴﻤﮥ ﻳﮕﺎﻧﮕﻰ ﺁﺭﺩ ﻭ ﺷﻌﻮﺏ ﻭ ﻗﺒﺎﺋﻞ ﻣﺘﻀﺎﺩﻩ ﻭ‬ ‫ﺍ‪ ‬ﺍﺳﺖ ‪ .‬ﻣﻠﻞ ﻣﺨﺘﻠﻔﻪ ﺭﺍ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ﻭ ﺍﻳﺘﻼﻑ ﺑﺨﺸﺪ ‪. "...‬‬ ‫ﻣﺘﺒﺎﻏﻀﻪ ﺭﺍ ﻧﻬﺎﻳﺖ‬ ‫ّ‬

‫) ﺍﺯ ﻗﻄﻌﮥ ﺁﺧﺮ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﻣﻔﺎﻭﺿﺎﺕ (‬

‫ﺍﺧﻮﺕ ﺟﺴﻤﺎﻧﻰ ﺍﻳﻦ‬ ‫ﻣﺤﺒﺖ ﻋﺎﺋﻠﻪ ﺍﻯ ﺍﺳﺖ ﻭ‬ ‫ﻣﺤﺒﺖ ﺑﺮ ﭼﻨﺪ ﻗﺴﻢ ﺍﺳﺖ ﻳﮏ ﻗﺴﻢ‬ ‫‪"-٥‬‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻔﺎﻳﺖ‬

‫ﻧﮑﻨﺪ ﭼﻪ ﺑﺴﻴﺎﺭ ﺷﺪﻩ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﻋﺎﺋﻠﻪ ﺍﻯ ﻧﻬﺎﻳﺖ ﻋﺪﺍﻭﺕ ﻭ ﺑﻐﻀﺎ ﺣﺎﺻﻞ ﮔﺸﺘﻪ ﭘﺲ ﻣﻌﻠﻮﻡ‬

‫ﺍﺧﻮﺕ ﺟﻨﺴﻰ ﺁﻥ ﻧﻴﺰ‬ ‫ﻣﺤﺒﺖ ﻭ‬ ‫ﺍﺧﻮﺕ ﻋﺎﺋﻠﻪ ﮐﻔﺎﻳﺖ ﻧﮑﻨﺪ ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻣﺤﺒﺖ ﻭ‬ ‫ﺷﺪ ﮐﻪ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻔﺎﻳﺖ‬

‫ﻣﻠﺖ ﻭ ﺟﻨﺴﻰ ﻋﺪﺍﻭﺕ ﺑﺪﺭﺟﻪ ﺍﻯ ﺭﺳﻴﺪﻩ ﮐﻪ ﺧﻮﻥ‬ ‫ﻧﮑﻨﺪ ﭼﻪ ﺑﺴﻴﺎﺭ ﻭﺍﻗﻊ ﺷﺪﻩ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ّ‬

‫ﺍﺧﻮﺕ ﻭﻃﻨﻰ‬ ‫ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺭﻳﺨﺘﻪ ﺍﻣﻮﺍﻝ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﻏﺎﺭﺕ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ‪ِ .‬ﻗﺴﻢ ﺩﻳﮕﺮ‬ ‫ﻣﺤﺒﺖ ﻭ ّ‬ ‫ّ‬

‫ﺍﺳﺖ ﭼﻪ ﺑﺴﺎ ﻫﻤﻮﻃﻨﺎﻥ ﮐﻪ ﺑﻌﺪﺍﻭﺕ ﻳﮑﺪﻳﮕﺮ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻧﺪ ﻭ ﺧﺎﻧﻤﺎﻥ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺧﺮﺍﺏ ﮐﺮﺩﻩ‬

‫ﺍﺧﻮﺕ ﻧﻮﻋﻰ ﺍﺳﺖ ﭼﻪ‬ ‫ﺍﺧﻮﺕ ﻭ‬ ‫ﻣﺤﺒﺖ ﻭﻃﻨﻰ ﻫﻢ ﮐﻔﺎﻳﺖ ﻧﮑﻨﺪ ﻭ ﻗﺴﻤﻰ ﻣﺤﺒﺖ ﻭ ّ‬ ‫ّ‬ ‫ﺍﻧﺪ ﭘﺲ ّ‬ ‫ﺑﺴﻴﺎﺭ‬

‫ﺍﺧﻮﺕ ﻧﻮﻋﻰ ﻧﻴﺰ‬ ‫ﻧﺰﺍﻉ ﻭ ﺟﺪﺍﻝ ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻭ ﻗﺒﻴﻠﻪ ﺍﻯ ﺍﺯ ﻗﺒﺎﺋﻞ ﺣﺎﺻﻞ ﺷﺪﻩ ﭘﺲ‬ ‫ﻣﺤﺒﺖ ﻭ ّ‬ ‫ّ‬

‫ﻣﺴﺮﺕ ﺟﺎﻥ‬ ‫ﮐﻔﺎﻳﺖ ﻧﻨﻤﺎﻳﺪ ﻭ ﻧﺘﺎﺋﺞ ﺍﻳﻨﻬﺎ ﺟﻤﻴﻊ ﻣﺤﺪﻭﺩ ﻭ ّ‬ ‫ﻣﻮﻗﺖ ﺍﺳﺖ ﻧﻪ ﺳﺒﺐ ﺗﺮﺑﻴﺖ ﺭﻭﺡ ﻭ ّ‬

‫ﺍﺧﻮﺕ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﻣﻴﺎﻥ ﺑﺎﺷﺪ ﮐﻪ ﺑﻨﻔﺜﺎﺕ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫ﻭ ﻭﺟﺪﺍﻥ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ‬ ‫ﻣﺤﺒﺖ ﺍﻟﻬﻰ ﻭ ّ‬ ‫ّ‬ ‫ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ ﻭ ﻧﺘﺎﺋﺠﺶ ﻏﻴﺮ ﻣﺤﺪﻭﺩ ﻭ ﺍﺑﺪﻯ ﺍﺳﺖ ﻭ ﻫﺮﮔﺰ ﺗﺒﺪﻳﻠﻰ ﭘﻴﺪﺍ ﻧﮑﻨﺪ ﻭ‬ ‫ﺹ ‪٢٥٦‬‬

‫ﺍﺧﻮﺕ ﻭ‬ ‫ﻣﺤﺒﺖ ﻣﻮﺟﻮﺩ ﺗﺮﻗّﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﻭ ﺟﺴﻤﺎﻧﻰ ﺁﻧﻬﺎ ﻏﻴﺮ ﻣﺤﺪﻭﺩ‬ ‫ﻣﺎﺩﺍﻡ ﺩﺭ ّ‬ ‫ّ‬ ‫ﻣﻠﺘﻰ ﺍﻳﻦ ّ‬

‫ﻣﺤﺒﺖ‬ ‫ﺍﺧﻮﺕ ﻭ‬ ‫ﺍﺧﻮﺕ ﻭ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ﺟﺎﻥ ﻓﺪﺍﻯ ﻳﮑﺪﻳﮕﺮ ﻧﻤﺎﻳﻨﺪ ﺯﻳﺮﺍ ﺍﻳﻦ ّ‬ ‫ّ‬ ‫ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﻣﻠﮑﻮﺗﻰ ﺑﺎ ﺣﻴﺎﺕ ﺍﺑﺪﻯ ﺗﻮﺃﻡ ﺍﺳﺖ ﺟﺪﺍﺋﻰ ﻧﺪﺍﺭﺩ ‪.‬‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻳﻦ ﺍﺳﺖ ‪.‬‬ ‫ﻧﻮﺭﺍﻧﻴﺖ َ‬ ‫ّ‬

‫ﺍﺧﻮﺕ ‪ .‬ﭘﺲ‬ ‫ﻣﺤﺒﺖ ﺍﺳﺖ ﻭ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻳﻦ‬ ‫ﻋﻠﻮﻳﺖ َ‬ ‫ﻋﺰﺕ َ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﻨﻮﻁ ﺑﭽﻨﻴﻦ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﺷﻮﻳﺪ ‪ .‬ﻣﻄﻠﻊ‬ ‫ﺗﺸﺒﺚ ﻧﻤﺎﺋﻴﺪ ‪ .‬ﺳﺒﺐ ﻇﻬﻮﺭ ﺍﻳﻦ‬ ‫ﺍﻣﻴﺪﻭﺍﺭﻡ ﮐﻪ ﺷﻤﺎ ﺑﺎﻳﻦ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ّ‬ ‫ّ‬

‫ﺍﺧﻮﺕ ﮔﺮﺩﻳﺪ ﻭﺳﻴﻠﮥ ﺍﻧﺘﺸﺎﺭ ﺍﻳﻦ ﻧﻔﺤﺎﺕ ﺑﺎﺷﻴﺪ ﺗﺎ ﻓﻴﻮﺿﺎﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﺍﺷﺮﺍﻕ ﺍﻳﻦ ّ‬ ‫ﺍﻟﻬﻴﻪ ﺍﺣﺎﻃﻪ ﮐﻨﺪ ‪ .‬ﺍﻣﻴﺪﻭﺍﺭﻡ ﮐﻪ ﭼﻨﻴﻦ ﺗﺄﻳﻴﺪﻯ‬ ‫ﺩﺭ َ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﻋﻨﺎﻳﺎﺕ ّ‬

‫ﻳﺎﺑﻴﺪ " ‪.‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫) ﺹ ‪٣٥ - ٦‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪"-٦‬‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴﺖ ‪ .‬ﺑﺂﻥ ﻃﻴﻨﺖ ﺑﺸﺮ ﭘﺎﮎ ﻣﻴﺸﻮﺩ ‪.‬‬ ‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺣﻘﻴﻘﺖ ﻓﻀﺎﺋﻞ َ‬ ‫ّ‬

‫ﺗﺮﻗﻰ ﺩﺭ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻧﺠﺎﺕ ﻣﻰ ﻳﺎﺑﺪ ‪.‬‬ ‫ﺑﻤﺤﺒﺖ ﺍ‪ ‬ﺍﺯ ﻧﻘﺎﺋﺺ َ‬ ‫ﺑﻤﺤﺒﺖ ﭐ‪ّ ‬‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺍﺯ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﻋﺎﻟﻢ ﻣﻴﺸﻮﺩ ‪.‬‬ ‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺳﺒﺐ‬ ‫ﻋﺎﻟﻢ ﻓﻀﺎﺋﻞ ﻣﻴﮑﻨﺪ ‪.‬‬ ‫َ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺩﺭﻣﺎﻥ ﻫﺮ ﺩﺭﺩﻯ‬ ‫ﺑﺮﺍﻯ ﺟﻤﻴﻊ ﺑﺸﺮ ﺳﺒﺐ ﻭﺣﺪﺕ ﻣﻴﺸﻮﺩ ‪.‬‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﺍ‪ ‬ﻣﺮﻫﻢ ﻫﺮ ﺯﺧﻤﻰ ‪.‬‬ ‫ﺍﺳﺖ ﻭ‬ ‫ﺑﻤﺤﺒﺖ‬ ‫ﻋﺎﻟﻢ ﺑﺸﺮ ﻣﻴﺸﻮﺩ ‪.‬‬ ‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺳﺒﺐ ﺳﻌﺎﺩﺕ َ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺳﺮﻣﺪﻳﻪ ﻣﻰ ﻳﺎﺑﺪ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ‬ ‫ﺑﻤﺤﺒﺖ ﺍ‪ ‬ﺳﻌﺎﺩﺕ‬ ‫ﺍ‪ ‬ﺍﻧﺴﺎﻥ ﺣﻴﺎﺕ ﺍﺑﺪﻯ ﻣﻰ ﻳﺎﺑﺪ ‪.‬‬ ‫ّ‬ ‫ّ‬

‫ﺍﻭﻝ‬ ‫ﻣﺎ ﺟﻤﻴﻊ ﮐﻮﺷﺶ ﻭ ﺟﻬﺪﻣﺎﻥ ﺍﻳﻦ ﺑﺎﺷﺪ ﮐﻪ ﻣﻈﺎﻫﺮ‬ ‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺑﺎﺷﻴﻢ " ) ﺹ ‪ ١٢٦‬ﻗﺴﻤﺖ ّ‬ ‫ّ‬

‫ﻣﺠﻤﻮﻋﮥ ﺧﻄﺎﺑﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺩﺭ ﺯﺟﺎﺟﮥ ﻗﻠﺐ ﺑﺮﺍﻓﺮﻭﺯﺩ ﺁﻥ ﺭﻭﺷﻨﺎﺋﻰ ﺭﺍﻩ ﺑﻨﻤﺎﻳﺪ ﻭ‬ ‫‪ " - ٧‬ﭼﻮﻥ ﻧﻮﺭ‬ ‫ّ‬

‫ﺗﻮﺟﻪ ﺍﻟﻰ ﺍ‪ ‬ﺍﺳﺖ‬ ‫ﺍﻣﺎ ﺳﺒﺐ ﻇﻬﻮﺭ‬ ‫ﻣﺤﺒﺖ ﺍ‪ ، ‬ﺑﺪﺍﻥ ّ‬ ‫ّ‬ ‫ﺑﻤﻠﮑﻮﺕ ﮐﻠﻤﺔ ﺍ‪ ‬ﺑﺮﺳﺎﻧﺪ ﻭ ّ‬ ‫" ‪ ) ٠‬ﺹ ‪ ٧٤‬ﺝ ‪ ٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺹ ‪٢٥٧‬‬

‫ﻣﺤﺒﺖ ﺑﺨﻠﻖ "‬ ‫"‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﺑﻨﺎ‪‬‬ ‫ﺍﻧﻔﺴﮑﻢ َ ْ‬ ‫ﺑﻞ ِ ُ ‪‬‬ ‫ﻟﺤﺒﮑﻢ َ ْ ُ َ ُ ْ‬ ‫ﭐﻟﻔﺨﺮ ِ ُ ‪ْ ُ ‬‬ ‫ﻟﻴﺲ ْ َ ْ ُ‬ ‫ﻟﺤﺐ ِ ْ َ‬ ‫‪َ ْ َ "- ١‬‬

‫ﻳﺤﺐ‬ ‫ﭐﻟﻮﻃﻦ َ ْ‬ ‫ﻟﻴﺲ ْ َ ُ‬ ‫ﺑﻞ ِ َ ْ‬ ‫ﭐﻟﻔﻀﻞ ِ َ ْ‬ ‫ِ ِْ ُ ْ‬ ‫ﻳﺤﺐ ْ َ َ َ‬ ‫ﺟﻨﺴﮑﻢ َﻭ َ ْ َ‬ ‫ﻟﻤﻦ ُ ِ ‪‬‬ ‫ﻟﻤﻦ ُ ِ ‪‬‬

‫ﭐﻟﻌﺎﻟﻢ " ‪٠‬‬ ‫َْ َ َ‬

‫) ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺣﮑﻤﺖ ‪ -‬ﺹ ‪ ٣٩‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﺍﺗﺤﺎﺩ ﻭ‬ ‫ﻋﺎﻟﻢ ﻫﻤﻪ ﺑﺎﺭ ﻳﮏ ﺩﺍﺭﻳﺪ ﻭ ﺑﺮﮒ ﻳﮏ ﺷﺎﺧﺴﺎﺭ ﺑﮑﻤﺎﻝ‬ ‫‪ " - ٢‬ﺍﻯ ﺍﻫﻞ َ‬ ‫ﻣﺤﺒﺖ ﻭ ّ‬ ‫ّ‬ ‫ﺍﺗﻔﺎﻕ ﺳﻠﻮﮎ ﻧﻤﺎﺋﻴﺪ " ‪ ) .‬ﺹ ‪ ٢٠٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﻣﻮﺩﺕ ﻭ ّ‬ ‫ّ‬

‫ﻋﺎﻟﻢ ﻇﻠﻤﺎﻧﻰ ﻭ ﺑﻤﺜﺎﺑﻪ ﻧﻮﺭ ﺑﺎﺷﻴﺪ ﺍﺯ‬ ‫‪ " - ٣‬ﺍﻯ ﺩﻭﺳﺘﺎﻥ ﺑﻤﻨﺰﻟﮥ ﺳﺮﺍﺝ ﺑﺎﺷﻴﺪ ﺍﺯ ﺑﺮﺍﻯ َ‬

‫ﮐﻞ‬ ‫ﻋﺎﻟﻢ ﺑﮑﻤﺎﻝ‬ ‫ﺑﺮﺍﻯ ﺗﺎﺭﻳﮑﻰ ﺑﺎ ﺟﻤﻴﻊ ﺍﻫﻞ َ‬ ‫ﻣﺤﺒﺖ ﺭﻓﺘﺎﺭ ﮐﻨﻴﺪ ﺍﺟﺘﻨﺎﺏ ﻭ ﺟﺪﺍﻝ ﻭ ﻓﺴﺎﺩ ّ‬ ‫ّ‬ ‫ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﻣﻨﻊ ﺷﺪﻩ " ‪.‬‬

‫) ﺹ ‪ ١٠٨‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫ﺍﺗﺤﺎﺩ ﻭ‬ ‫‪ " ١ ٤‬ﺑﺎ ﺟﻤﻴﻊ ﺍﻫﻞ َ‬ ‫ﻋﺎﻟﻢ َﺑﺮﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﻣﻌﺎﺷﺮﺕ ﻧﻤﺎﻳﻨﺪ ﭼﻪ ﮐﻪ ﻣﻌﺎﺷﺮﺕ ﺳﺒﺐ ّ‬

‫ﻃﻮﺑﻰ ﺍﺯ‬ ‫ﻋﺎﻟﻢ ﻭ ﺣﻴﺎﺕ ُﺍﻣﻢ ﺍﺳﺖ ‪.‬‬ ‫ﺍﺗﻔﺎﻕ ﺳﺒﺐ ﻧﻈﺎﻡ َ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﺍﺗﻔﺎﻕ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ ّ‬ ‫ّ‬ ‫ٰ‬

‫ﻣﺘﻤﺴﮑﻨﺪ ﻭ ﺍﺯ ﺿﻐﻴﻨﻪ ﻭ ﺑﻐﻀﺎ ﻓﺎﺭﻍ ﻭ ﺁﺯﺍﺩ " ‪٠‬‬ ‫ﺑﺮﺍﻯ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﺤﺒﻞ ﺷﻔﻘﺖ ﻭ ﺭﺃﻓﺖ‬ ‫ّ‬

‫ﺍﺑﻬﻰ‬ ‫ﺩﻭﻡ ﺍﺯ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻃﺮﺍﺯﺍﺕ ‪ -‬ﺹ ‪ ١٨‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫) ﺍﺯ ﻃﺮﺍﺯ ّ‬ ‫ٰ‬ ‫(‬ ‫ﺹ ‪٢٥٨‬‬

‫ﻣﺤﺒﺖ ﺑﺎ ﺍﻫﻞ ﻋﺎﻟﻢ ﺍﺳﺖ " )ﺹ ‪ ١١٢‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ (‬ ‫‪ " -٥‬ﺑﻬﺘﺮﻳﻦ ﺍﻋﻤﺎﻝ‬ ‫ّ‬

‫‪ " -٦‬ﺑﺎﻳﺪ ﺑﻪ ﺟﻤﻴﻊ ﻧﺎﺱ ﺑﮑﻤﺎﻝ ﻣﺤﺒﺖ ﻭ ﺷﻔﻘﺖ ﻭ ﺑﺮﺩﺑﺎﺭﻯ‬ ‫ﺗﮑﻠﻢ ﻧﻤﺎﻳﺪ "‪.‬‬ ‫ﻣﻌﺎﺷﺮﺕ ﮐﻨﺪ ﻭ ّ‬

‫)ﺹ ‪ ١٢٤‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " -٧‬ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﮐﻪ ﺩﺭ ﻟﻴﺎﻟﻰ ﺩﺭ ﻓﺮﺍﺵ ﻭﺍﺭﺩ ﺷﻮﺩ ﺩﺭ‬

‫ﻣﻄﻬﺮ ﺍﺳﺖ ﺍﺯ ﺿﻐﻴﻨﻪ ﻭ ﺑﻐﻀﺎ"‪) .‬ﺹ ‪ ٢٠‬ﻣﺠﻤﻮﻋﻪ ﺍﺷﺮﺍﻗﺎﺕ (‬ ‫ﺣﺎﻟﺘﻰ ﮐﻪ ﻗﻠﺒﺶ‬ ‫ّ‬

‫ﻧﻴﺖ ﺧﺎﻟﺺ ﻋﻤﻞ‬ ‫‪" -٨‬‬ ‫ﻣﺤﺒﺖ ﮐﺎﺭﻫﺎﻯ ﻋﺠﻴﺒﻪ ﻭ ﻋﻈﻴﻤﻪ ﺩﺍﺭﺩ ّ‬ ‫ّ‬

‫ﮐﻞ ﺍﺯ ﺍﻳﻦ ﻣﺼﺪﺭ ﺍﺳﺖ ﻳﻌﻨﻰ ﺍﺯ‬ ‫ﺧﺎﻟﺺ ﻭ ﻇﻬﻮﺭﺍﺕ ﺍﻧﻘﻄﺎﻉ ﻭ ﺷﺆﻭﻧﺎﺕ ﺁﻥ ّ‬ ‫ﻣﺤﺒﺖ ﺻﺎﺩﺭ ﻭ ﻇﺎﻫﺮ ﻭ ﺑﺎﻫﺮ ﻭ ﻣﺸﻬﻮﺩ "‬ ‫ّ‬

‫)ﺹ ‪ ٣٤٨‬ﺝ ‪٤‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪(١٢٩‬‬

‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺳﺮ َ ْ ِ‬ ‫ﭐﻟﺒﻌﺴﺚ‬ ‫ﭐﻟﻴﻘﻴﻦ ِ ‪‬‬ ‫ﺍﻥ ْ َ َ ‪َ ‬‬ ‫ﺣﻖ ْ َ ِ ْ ِ‬ ‫ﺍﻋﻠﻢ َ ‪‬‬ ‫‪ْ َ ْ ِ " -١‬‬ ‫ﭐﻟﻤﺤﺒﺔ ِ ‪‬‬

‫ﻭﭐﻟﻤﺤﺒﺔ ِﻫﻲ ‪ َ ‬‬ ‫ﭐﻟﺘﺠﻠﻰ ‪ِ ْ ‬‬ ‫ﺍﻟﻤﺤﺒﺔ‬ ‫ِ َ‬ ‫ﭐﻟﺮﺣﻤﺎﻧﻰ ‪ُ  َ َ ْ َ .‬‬ ‫ﭐﻻﻟﻬﻰ َ َ َ ‪َ ‬‬ ‫ّ‬ ‫‪‬‬

‫ﺍﻟﻤﺤﺒﺔ ِ ‪ِ ُ َ َ ُ ‬‬ ‫ﭐﻟﻔﻴﺾ ‪ِ ‬‬ ‫ﻫﻴﭑﻟﻨﻮﺭﭐﻟﻤﻠﮑﻮﺗﻰ‪.‬‬ ‫ﭐﻟﺮﻭﺣﺎﻧﻰ ‪ُ  َ َ َ .‬‬ ‫ِﻫﻲ َ ْ ُ‬ ‫ّ‬ ‫ّ‬ ‫ﭐﻟﺮﻭﺡ ِ ِ‬ ‫ﭐﻻﻧﺴﺎﻧﻲ‪.‬‬ ‫ﺭﻭﺡ ُ ْ‬ ‫َ َ َ ‪ُ‬‬ ‫ﻧﻔﺜﺎﺕ ُ ُ‬ ‫ﺍﻟﻤﺤﺒﺔ ِﻫﻲ َ َ ُ‬ ‫ﭐﻟﻘﺪﺱ ِ​ِﻓﻲ ‪ِ ‬‬ ‫ﻋﺎﻟﻢ ِ‬ ‫ﭐﻻ ْ َ ِ‬ ‫ﻣﮑﺎﻧﻲ‬ ‫ﺳﺒﺐ ُ ُ ِ َ ّ ِ‬ ‫َ َ َ ‪ُ‬‬ ‫ﺍﻟﻤﺤﺒﺔ ِﻫﻲ َ َ ُ‬ ‫ﻇﻬﻮﺭﭐﻟﺤﻖ ِﻓﻲ َ َ ِ‬

‫ﺣﻘﺎ‪‬ﻖ‬ ‫ﺍﻟﻤﺤﺒﺔ ِﻫﻲ ‪ُ ‬‬ ‫ﻣﻦ َ ‪ِ ‬‬ ‫ﭐﻟﻀﺮﻭﺭﻳﺔ ُ َ ِ َ ُ‬ ‫ﭐﻟﺮﻭﺍﺑﻂ ‪ُ  ُ ‬‬ ‫‪ُ َ َ َ.‬‬ ‫ﭐﻟﻤﻨﺒﻌﺜﺔ ِ ْ‬ ‫ﻭﺳﻴﻠﺔ ‪ِ َ ‬‬ ‫ﭐﻟﺴﻌﺎﺩﺓ‬ ‫ﺑﺎﻳﺠﺎﺩء ِ ِ‬ ‫ﺍﻟﻤﺤﺒﺔ ِﻫﻲ َ ِ ْ َ ُ‬ ‫ﺍﻟﻬﻰ ‪ُ  َ َ َ .‬‬ ‫ﭐﻻﺷﻴﺎ‪َ ْ ِ ‬‬ ‫َ َ‬ ‫ّ‬ ‫ِ‬ ‫ﻋﺎﻟﻢ ‪ِ ‬‬ ‫ﺍﻟﻤﺤﺒﺔ ِﻫﻲ‬ ‫ﭐﻟﺮﻭﺣﺎﻧﻰ َ ِ‬ ‫ﻭﭐﻟﺠﺴﻤﺎﻧﻰ‪ُ  َ َ َ .‬‬ ‫ُْ ٰ‬ ‫ﭐﻟﮑﺒﺮﻯ ِﻓﻲ َ َ ِ‬ ‫ّ‬ ‫ّ‬ ‫ﭐﻟﻐﻴﺐ ﭐﻟ ‪ِ ْ ‬‬ ‫ﺍﻟﻤﺤﺒﺔ ِﻫﻲ‬ ‫ﻈﻠﻤﺎﻧﻰ ‪ُ  َ َ َ .‬‬ ‫ﻳﻬﺪﻯ ِ ِﺑﻪ ِﻓﻲ َ ْ ِ‬ ‫ُ ٌ‬ ‫ﻧﻮﺭ ُ ْ َ ٰ‬ ‫ّ‬

‫ﻋﺎﻟﻢ ِ ْ َ ِ‬ ‫ﭐﻟﻮﺟﺪﺍﻧﻰ‪.‬‬ ‫ﭐﻟﺤﻖ َﻭ َ ْ ِ‬ ‫ﺑﻴﻦ َ ‪‬‬ ‫‪ُ ُِ ‬‬ ‫ﭐﻟﺮﺍﺑﻄﺔ َ ْ َ‬ ‫ﭐﻟﺨﻠﻖ ِﻓﻲ َ َ ِ‬ ‫ّ‬ ‫ﺍﻧﺴﺎﻥ ُ ِ‬ ‫ﻟﮑﻞ ِ ْ ٍ‬ ‫ﭐﻟﺘﺮﻗﻲ َ ُ ‪‬‬ ‫ﺳﺒﺐ ‪ َ ‬‬ ‫ﻧﻮﺭﺍﻧﻰ ‪.‬‬ ‫َ َ َ ‪ُ‬‬ ‫ﺍﻟﻤﺤﺒﺔ ِﻫﻲ َ َ ُ‬ ‫ّ‬

‫ﻫﺬﺍ َ ْ ِ‬ ‫ﭐﻟﻌﻈﻴﻢ‬ ‫ﭐﻻﻋﻈﻢ ِﻓﻲ َ َ‬ ‫َ َ َ ‪ُ‬‬ ‫ﭐﻟﻨﺎﻣﻮﺱ َ ْ َ ُ‬ ‫ﺍﻟﻤﺤﺒﺔﻩ ِﻫﻲ ‪ُ ْ ُ ‬‬ ‫ﭐﻟﮑﻮﻥ َ ِ ِ‬ ‫ﭐﻻﻟﻬﻰ ‪.‬‬ ‫ِ َِ‬ ‫ّ‬ ‫ﺹ ‪٢٥٩‬‬

‫ﺑﻴﻦ َ ِ ِ َ ْ َ ‪ِ ‬‬ ‫ﭐﻟﻨﻈﺎﻡ َ ِ ْ ِ‬ ‫ﭐﻟﺠﻮﺍﻫﺮﭐﻟﻔﺮﺩﻳﺔ‬ ‫َ َ َ ‪ُ‬‬ ‫ﺍﻟﻤﺤﺒﺔ ِﻫﻲ ‪ُ ‬‬ ‫ﭐﻟﻮﺣﻴﺪ َ ْ َ‬ ‫ﭐﻟﻤﺎﺩﻯ‬ ‫ﭐﻟﺘﺤﻘﻖ‬ ‫ﻭﭐﻟﺘﺪﺑﻴﺮ ِﻓﻲ ‪ِ ُ ْ ‬‬ ‫ﭐﻟﺘﺮﮐﻴﺐ َ ‪ِ ْ ِ ْ ‬‬ ‫ِﻓﻲ ‪ِ ِ ْ ‬‬ ‫ّ ّ‬ ‫ﺑﻴﻦ‬ ‫ﭐﻟﮑﻠﻴﺔ ِ ْ ِ ْ ِ ‪ُ ‬‬ ‫ﭐﻟﻘﻮﺓ ُ ‪ُ  ‬‬ ‫‪ُ َ َ َ.‬‬ ‫ﺍﻟﻤﺤﺒﺔ ِﻫﻲ ُ ‪ُ ‬‬ ‫ﭐﻟﻤﻐﻨﺎﻃﻴﺴﻴﺔ َ ْ َ‬

‫ﭐﻟﻨﺠﻮﻡ ّ ِ َ ِ‬ ‫ﻫﺬﻩ ْ ‪ِ  ‬‬ ‫َ َِ‬ ‫ﭐﻻﻭِﺝ‬ ‫ﭐﻟﺴﺎﻃﻌﺔ ِﻓﻲ َ ْ‬ ‫ﭐﻟﺴﻴﺎﺭﺍﺕ َﻭ ‪ِ ْ ُ ‬‬ ‫ﻻﺳﺮﺍﺭ ُ َ َ ِ‬ ‫ِ‬ ‫ﺳﺒﺐ ِ ْ ِ‬ ‫َ ِ‬ ‫ﭐﻟﻤﻮﺩﻋﺔ‬ ‫ﭐﻻﻧﮑﺸﺎﻓﺎﺕ ِ َ ْ َ ِ‬ ‫ﭐﻟﻌﺎﻟﻲ ‪ُ  َ َ َ .‬‬ ‫ﺍﻟﻤﺤﺒﺔ ِﻫﻲ َ َ ُ‬ ‫ﻏﻴﺮ ُ َ َ ِ‬ ‫ِﻓﻲ َ ْ ِ‬ ‫ﺭﻭﺡ‬ ‫ﺛﺎﻗﺐ َ ْ ٍ‬ ‫ﭐﻟﮑﻮﻥ ِ ِ ْ ٍ‬ ‫ﻣﺘﻨﺎﻫﻲ ‪ُ  َ َ َ .‬‬ ‫ﺑﻔﮑﺮ َ ِ ٍ‬ ‫ﺍﻟﻤﺤﺒﺔ ِﻫﻲ ُ ْ ُ‬

‫ﭐﻟﮑﻮﻥ َ ْ ِ ُ َ َ ِ‬ ‫ﻟﺠﺴﻢ َ ْ ِ‬ ‫ِ‬ ‫ﺍﻟﻤﺤﺒﺔ ِﻫﻲ‬ ‫َ‬ ‫ﭐﻟﻐﻴﺮﭐﻟﻤﺘﻨﺎﻫﻲ ‪ْ  َ َ َ .‬‬ ‫ﭐﻟﺤﻴﺎﺕ ِ ِ ْ ِ‬

‫ﭐﻻﻣﻢ ِﻓﻲ َ َ ِ‬ ‫ﺳﺒﺐ َ َ ‪ِ ‬‬ ‫ﺤﻴﻮﺓ َ ِ‬ ‫ﻫﺬﻩ ﭐﻟ َ ِ ٰ ِ‬ ‫ﺍﻟﻤﺤﺒﺔ‬ ‫ﭐﻟﻔﺎﻧﻲ ‪ُ  َ َ َ .‬‬ ‫َ​َ ُ‬ ‫ﺗﻤﺪﻥ ُ َ ِ‬ ‫ﺷﻌﺐ ُ َ َ ِ‬ ‫ﭐﻻﻋﻠﻰ ِ ُ ‪‬‬ ‫ﻭﻓﻖ‬ ‫ﻣﺘﻌﺎﻟﻲ َﻭ ِ َ‬ ‫ِﻫﻲ ‪ُ َ ‬‬ ‫ﻟﮑﻞ َ ْ ٍ‬ ‫ﺍﺫﺍ َ ‪َ ‬‬ ‫ﭐﻟﺸﺮﻑ َ ْ َ ٰ‬ ‫ﭐﻻﻋﻠﻰ َﻭ‬ ‫ﺍﻫﻞ َ َ‬ ‫ﻋﻠﻴﻬﻢ َ ْ ُ‬ ‫ﻳﺼﻠﻴﻦ َ َ ْ ِ ْ‬ ‫ﺑﻬﺎ ُ َ ‪ َ ‬‬ ‫ﭐ‪ْ َ ُ‬‬ ‫ﻗﻮﻣﴼ ِ َ‬ ‫ﻣﻼء َ ْ َ ٰ‬

‫ﻣﻦ َ َ ِ‬ ‫ﺍﻫﻞ َ َ ُ ِ‬ ‫ﻫﺬﻩ‬ ‫ﭐﻻﺑﻬﻰ َﻭ ِ َ‬ ‫َْ ُ‬ ‫ﻗﻮﻡ ِ ْ‬ ‫ﺍﺫﺍ َ َ ْ‬ ‫ﺧﻠﺖ ُ ُ ْ ُ‬ ‫ﻗﻠﻮﺏ َ ْ ٍ‬ ‫ﻣﻠﮑﻮﺕ َ ْ ٰ‬ ‫ﭐﻟﻤﺤﺒﺔ ْ ِ َ ِ ‪ِ ‬‬ ‫ﭐﻟﺮﺣﻤﺎﻧﻴﺔ َ َ ‪ِ ‬‬ ‫ﭐﻟﺴﻨﻮﺣﺎﺕ ‪ِ ّ ْ ‬‬ ‫ِ‬ ‫ﺳﻘﻄﻮﺍ ِﻓﻲ‬ ‫ﭐﻻﻟﻬﻴﺔ َ َ ُ‬ ‫‪ُ‬‬

‫ﺑﻴﺪﺍء ‪ِ ‬‬ ‫ﻣﻦ ْ َ َ ِ‬ ‫ﺍﺳﻔﻞ َ َ ِ‬ ‫ﭐﻟﻀﻼﻝ َﻭ‬ ‫ﺗﺎﻫﻮﺍ ِﻓﻲ َ ْ َ‬ ‫َ ْ َ ِ‬ ‫ﭐﻟﻬﻼﮎ َﻭ َ ُ ْ‬ ‫ﺩﺭﮎ ِ َ‬ ‫ﻭﻫﺪﺓ َ ْ َ ِ‬ ‫ﻭﻗﻌﻮﺍ ِﻓﻲ َ ْ َ ِ‬ ‫ﺍﻭﻟ‪‬ﮏ‬ ‫ﻟﻬﻢ ِ ٌ‬ ‫ﺧﻼﻝ ُ ْ َ ‪َ ‬‬ ‫ﻟﻴﺲ َ ُ ْ‬ ‫َ​َُْ‬ ‫ﭐﻟﺨﻴﺒﺔ َﻭ َ ْ َ‬ ‫ﺍﺳﻔﻞ ‪ِ َ ‬‬ ‫ﮐﭑﻟﺤﺸﺮﺍﺕ َ ‪ِ َ ‬‬ ‫َ ْ َ َ ِ‬ ‫ﺣﺒﺎ‪‬‬ ‫ﭐﻟﻌﺎ‪‬ﺸﺔ ِﻓﻲ َ ْ َ ِ‬ ‫ﭐﻟﻄﺒﻘﺎﺕ ‪َ .‬ﻳﺎ َﺍ ِ ‪‬‬ ‫ﻣﻈﺎﻫﺮ َ َ ‪ِ ‬‬ ‫ﭐﻟﻬﺪﻯ ِﻓﻲ‬ ‫ﭐ‪ْ ُ ُ ِ‬‬ ‫ﻣﺤﺒﺔ ﭐ‪َ ِ‬ﻭ َ َ ِ ْ َ‬ ‫ﮐﻮﻧﻮﺍ َ َ ِ َ‬ ‫ﻣﺼﺎﺑﻴﺢ ُ َ ٰ‬ ‫ﭐﻟﻤﺤﺒﺔ َﻭ ِ ِ‬ ‫ﺑﻨﻮﺭ ْ َ َ ‪ِ ‬‬ ‫ْ ٓ ِ‬ ‫ﻧﻌﻢ‬ ‫ﻣﺸﺮﻗﻴﻦ ِ ُ ْ ِ‬ ‫ﭐﻟﻮﻓﺎﻕ َﻭ ِ ْ َ‬ ‫ﭐﻻﻓﺎﻕ ُ ْ ِ ِ ْ َ‬

‫ﭐﻻﺷﺮﺍﻕ "‪) .‬ﺹ ‪ ٢٠٨-٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭﺧﻠﻖ (‬ ‫ﭐﻻﺷﺮﺍﻕ َ َ‬ ‫ﻫﺬﺍ ِ ْ ُ‬ ‫ِ ْ ُ‬ ‫‪ " -٢‬ﻣﺤﺒﺖ ﻧﻮﺭ ﺍﺳﺖ ﺩ ﺭﻫﺮ ﺧﺎﻧﻪ ﺑﺘﺎﺑﺪ ﻭ ﻋﺪﺍﻭﺕ ﻇﻠﻤﺖ ﺍﺳﺖ ﺩﺭ ﻫﺮ ﮐﺎﺷﺎﻧﻪ ﻻﻧﻪ‬ ‫ﻧﻤﺎﻳﺪ "‪) .‬ﺹ ‪ ٤٣‬ﻗﺴﻤﺖ ﺍﻭﻝ ﺧﻄﺎﺑﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫‪ " -٣‬ﻧﻈﺮ ﺑﻪ ﻧﻘﺼﺎﻥ ﺧﻠﻖ ﻧﮑﻨﻴﺪ ﺑﺪﻳﺪﮤ ﮐﻤﺎﻝ ﻧﻈﺮ ﻧﻤﺎﺋﻴﺪ‪ .‬ﻫﺮ ﭼﻨﺪ‬

‫ﺿﻌﻴﻒ ﻧﺎﺩﺍﻧﻨﺪ ﻭ ﺳﺴﺖ ﺩﺭ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﺍﻣﺎﺷﻤﺎ ﻧﻈﺮ ﺑﻪ ﺑﺰﺭﮔﻮﺍﺭﻯ ﮐﻨﻴﺪ ﻭ ﺧﻮﺷﺮﻓﺘﺎﺭﻯ‬

‫ﻋﺰﺕ ﻭ ﺍﺣﺘﺮﺍﻡ ﺩﺍﺭﻳﺪ ﻭ ﺭﻋﺎﻳﺖ ﻭ ﺧﺪﻣﺖ ﮐﻨﻴﺪ ‪ .‬ﺧﻮﺩ ﺭﺍ ﺧﺎﺩﻡ ﺩﺍﻧﻴﺪ ‪.‬ﺟﻤﻴﻊ ﺧﻠﻖ‬ ‫ﻧﻤﺎﺋﻴﺪ‪ّ .‬‬

‫ﺭﺍ ﻣﺨﺪﻭﻡ ﺷﻤﺮﻳﺪ ‪ .‬ﺧﻮﺩ ﺭﺍ ﻧﺎﻗﺺ ﮔﻮﺋﻴﺪ ﻭ ﻋﺎﻟﻤﻴﺎﻥ ﺭﺍ ﮐﺎﻣﻞ ﺑﻴﻨﻴﺪ ﻳﻌﻨﻰ ﻧﻮﻋﻰ ﺭﻓﺘﺎﺭ ﮐﻨﻴﺪ‬ ‫ﮐﻪ ﺷﺨﺺ‬ ‫ﺹ ‪٢٦٠‬‬

‫ﻧﺎﻗﺺ ﺍﺣﺘﺮﺍﻡ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻠﻰ ﻧﻤﺎﻳﺪ ﻭ ﺣﻘﻴﺮﻯ ﺩﺭ ﻣﻘﺎﺑﻞ ﮐﺒﻴﺮﻯ ﺭﻓﺘﺎﺭ ﮐﻨﺪ‪.‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﻭﺻﺎﻳﺎﻯ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻭ ﻧﺼﺎﻳﺢ ﺍﺳﻢ ﺍﻋﻈﻢ ﺭﻭﺣﻰ ﻟﻌﺒﺎﺩﻩ ﺍﻟﻔﺪﺍء "‪.‬‬ ‫)ﺹ ‪ ٩٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " -٤‬ﻣﻬﺮ ﻭ ﻭﻓﺎ ﻭﺷﻔﻘﺖ ﻭ ﻣﺤﺒﺖ ﻧﺼﺎﻳﺢ ﭘﻴﺸﻴﻨﻴﺎﻥ ﺑﻮﺩﻩ ﺩﺭ ﺍﻳﻦ‬

‫ﺩﻭﺭ ﺍﻋﻈﻢ ﺍﻫﻞ ﺑﻬﺎ ﺑﻔﺪﺍﮐﺎﺭﻯ ﻭ ﺟﺎﻧﻔﺸﺎﻧﻰ ﻣﺎﻣﻮﺭ‪ .‬ﻋﺪﺍﻟﺖ ﻣﺤﺒﻮﺏ ﻭ ﻣﻄﻠﻮﺏ‬

‫ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭﻟﻰ ﻣﻮﻣﻨﻴﻦ ﻭ ﻣﻮﻣﻨﺎﺕ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮﻧﻮﺭﺍﻧﻰ ﺑﺎﻳﻦ ﺍﻣﺮ ﻣﺎﻣﻮﺭ‬ ‫ﭐﻟﻌﺒﺎﺩ "‪) .‬ﺹ ‪ ١٦٣-٤‬ﺍﺧﻼﻕ‬ ‫ﻳﻨﻔﻌﮏ َﻭ ُ ْ‬ ‫َ ْ‬ ‫ﺧﺬ ٰﻣﺎ َ ْ َ ِ ُ‬ ‫ﺿﻊ ٰﻣﺎ َ ْ َ ُ َ‬ ‫ﻳﻨﺘﻔﻊ ِ ِﺑﻪ ِ ُ‬

‫ﺑﻬﺎﺋﻰ (‬

‫‪ " -٥‬ﺯﺧﻢ ﺳﺘﻤﮑﺎﺭﺍﻥ ﺭﺍ ﻣﺮﺣﻢ ﻧﻬﻴﺪ ﻭ ﺩﺭﺩ ﻇﺎﻟﻤﺎﻥ ﺭﺍ ﺩﺭﻣﺎﻥ ﺷﻮﻳﺪ‬ ‫ﺍﮔﺮ ﺯﻫﺮ ﺩﻫﻨﺪ ﺷﻬﺪ ﺩﻫﻴﺪ‪ .‬ﺍﮔﺮ ﺷﻤﺸﻴﺮ ﺯﻧﻨﺪ ﺷﮑﺮ ﻭ ﺷﻴﺮ ﺑﺨﺸﻴﺪ‪.‬‬

‫ﺍﮔﺮ ﺍﻫﺎﻧﺖ ﮐﻨﻨﺪ ﺍﻋﺎﻧﺖ ﻧﻤﺎﺋﻴﺪ ‪.‬ﺍﮔﺮ ﻟﻌﻨﺖ ﻧﻤﺎﻳﻨﺪ ﺭﺣﻤﺖ ﺟﻮﺋﻴﺪ ‪ .‬ﺩﺭ‬

‫ﻧﻬﺎﻳﺖ ﻣﻬﺮﺑﺎﻧﻰ ﻗﻴﺎﻡ ﻧﻤﺎﺋﻴﺪ ﻭ ﺑﺎﺧﻼﻕ ﺭﺣﻤﺎﻧﻰ ﻣﻌﺎﻣﻠﻪ ﮐﻨﻴﺪ ﻭ ﺍﺑﺪﺍ ﺑﮑﻠﻤﮥ‬

‫ﺣﻘﺸﺎﻥ ﺯﺑﺎﻥ ﻧﻴﺎﻻﺋﻴﺪ "‪.‬‬ ‫ﺭﮐﻴﮑﻰ ﺩﺭ ّ‬

‫)ﺹ ‪ ٢٢٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺑﻤﺤﺒﺖ ﻭﻟﻰ ﻣﺤﺼﻮﺭ ﺩﺭ‬ ‫‪ " -٦‬ﺩﺭ ﻫﺮ ﺩﻭﺭﻯ ﺍﻣﺮ ﺑﺎﻟﻔﺖ ﺑﻮﺩ ﻭ ﺣﮑﻢ‬ ‫ّ‬

‫ﺩﺍﺋﺮﮤ ﻳﺎﺭﺍﻥ ﻣﻮﺍﻓﻖ ﺑﻮﺩ ﻧﻪ ﺑﺎ ﺩﺷﻤﻨﺎﻥ ﻣﺨﺎﻟﻒ ‪ .‬ﺍﻣﺎ ﺍﻟﺤﻤﺪﺍ‪ ‬ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ‬

‫ﺑﺤﺪﻯ ﻧﻪ ﻭ ﻣﺤﺼﻮﺭ ﺩﺭ ﻃﺎﺋﻔﻪ ﺍﻯ ﻧﻴﺴﺖ ‪ .‬ﺟﻤﻴﻊ‬ ‫ﺍﻟﻬﻴﻪ ﻣﺤﺪﻭﺩ‬ ‫ّ‬ ‫ﺑﺪﻳﻊ ﺍﻭﺍﻣﺮ ّ‬

‫ﻣﺤﺒﺖ ﻭ ﺭﻋﺎﻳﺖ ﻭ ﻋﻨﺎﻳﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﺑﺠﻤﻴﻊ ﺍﻣﻢ ﺍﻣﺮ‬ ‫ﻳﺎﺭﺍﻥ ﺭﺍ ﺑﺎﻟﻔﺖ ﻭ‬ ‫ّ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻮﺟﺐ ﺍﻳﻦ ﺗﻌﺎﻟﻴﻢ ﺭﺑﺎﻧﻰ ﻗﻴﺎﻡ ﮐﻨﻨﺪ ‪ .‬ﺍﻃﻔﺎﻝ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﺪ‪ .‬ﺣﺎﻝ ّ‬

‫ﺑﺸﺮ ﺭﺍ ﭘﺪﺭ ﻣﻬﺮﺑﺎﻥ ﺑﺎﺷﻨﺪ ﻭ ﺟﻮﺍﻧﺎﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺮﺍﺩﺭ ﻏﻤﺨﻮﺍﺭ ﮔﺮﺩﻧﺪ ﻭ‬ ‫ﺹ ‪٢٦١‬‬

‫ﮐﻞ‬ ‫ﺳﺎﻟﺨﻮﺭﺩﮔﺎﻥ ﺭﺍ ﺍﻭﻻﺩ ﺟﺎﻧﻔﺸﺎﻥ ﺷﻮﻧﺪ‪ .‬ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺑﺎ ّ‬

‫ﺍﺫﻳﺖ‬ ‫ﻣﺤﺐ ﻭ ﻣﻬﺮﺑﺎﻥ ﺑﻮﺩ ‪ .‬ﺩﺭ ﻣﻘﺎﺑﻞ ّ‬ ‫ﺣﺘﻰ ﺩﺷﻤﻨﺎﻥ ﺑﻨﻬﺎﻳﺖ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ُ ِ ّ‬ ‫ّ ٰ‬

‫ﻭ ﺟﻔﺎ ﻧﻬﺎﻳﺖ ﻭﻓﺎ ﻣﺠﺮﻯ ﺩﺍﺭﻳﺪ ﻭ ﺩﺭ ﻣﻮﺍﺭﺩ ﻇﻬﻮﺭ ﺑﻐﻀﺎء ﺑﻨﻬﺎﻳﺖ ﺻﻔﺎ‬ ‫ﻣﻌﺎﻣﻠﻪ ﮐﻨﻴﺪ ‪.‬ﺳﻬﻢ ﻭ ﺳﻨﺎﻥ ﺭﺍ ﺳﻴﻨﻪ ﻣﺎﻧﻨﺪ ﺁﺋﻴﻨﻪ ﻫﺪﻑ ﻧﻤﺎﻳﻨﺪ ﻭ ﻃﻌﻦ ﻭ‬

‫ﻗﻮﺕ ﺍﺳﻢ‬ ‫ﺷﺘﻢ ﻭ ﻟﻌﻦ ﺭﺍ ﺑﮑﻤﺎﻝ ﻣﺤﺒﺖ ﻣﻘﺎﺑﻠﻰ ﮐﻨﻴﺪ ﺗﺎ ﺟﻤﻴﻊ ﺍﻣﻢ ﻣﺸﺎﻫﺪﮤ ّ‬

‫ﺍﻋﻈﻢ ﻧﻤﺎﻳﻨﺪ ﻭ ﮐﻞ ﻣﻠﻞ ﻣﻌﺘﺮﻑ ﺑﻘﺪﺭﺕ ﺟﻤﺎﻝ ﻗﺪﻡ ﮔﺮﺩﻧﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﺑﻨﻴﺎﻥ‬

‫ﻋﺎﻟﻢ‬ ‫ﺑﻴﮕﺎﻧﮕﻰ ﺑﺮﺍﻧﺪﺍﺧﺖ ﻭ ﺍﻣﻢ ﻋﺎﻟﻢ ﺭﺍ ﺑﻮﺣﺪﺍﻧﻴﺖ ﻭ ﻳﮕﺎﻧﮕﻰ ﻫﺪﺍﻳﺖ ﻓﺮﻣﻮﺩ ﻭ َ‬

‫ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﻧﻮﺭﺍﻧﻰ ﮐﺮﺩ ﻭ ﺟﻬﺎﻥ ﺧﺎﮎ ﺭﺍ ﺗﺎﺑﻨﺎﮎ ﻓﺮﻣﻮﺩ‪ .‬ﺍﻳﻦ ﺧﻠﻖ ﻣﺎﻧﻨﺪ‬

‫ﺍﻃﻔﺎﻟﻨﺪ ﻭ ﺑﻰ ﺑﺎﮎ ﻭ ﺑﻰ ﭘﺮﻭﺍ ‪ .‬ﺑﺎﻳﺪ ﺑﮑﻤﺎﻝ ﻣﺤﺒﺖ ﺍﻳﻦ ﺍﻃﻔﺎﻝ ﺭﺍ ﺗﺮﺑﻴﺖ‬ ‫ﮐﺮﺩ ﻭ ﺩﺭ ﺁﻏﻮﺵ ﺭﺣﻤﺖ ﺑﻤﺤﺒﺖ ﭘﺮﻭﺭﺵ ﺩﺍﺩ ﺗﺎ ﺷﻬﺪ ﺭﻭﺣﺎﻧﻰ ﻣﺤﺒﺖ‬

‫ﺭﺣﻤﺎﻧﻰ ﺑﭽﺸﻨﺪ ﻭ ﻣﺎﻧﻨﺪ ﺷﻤﻊ ﺩﺭﺍﻳﻦ ﻋﺎﻟﻢ ﻇﻠﻤﺎﻧﻰ ﺑﺪﺭﺧﺸﻨﺪ "‪.‬‬

‫)ﺹ ‪ ٢٠٥-٦‬ﺝ ‪ ١‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫‪ " -٧‬ﺳﻴﺎﺳﺖ ﺍﻟﻬﻰ ﻣﻬﺮﺑﺎﻧﻰ ﺑﺠﻤﻴﻊ ﺑﺸﺮ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎء ‪ .‬ﺁﻥ‬

‫ﺳﻴﺎﺳﺖ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺭﻭﺵ ﺷﺎﻳﺎﻥ ﻧﻔﻮﺱ ﻣﻘﺪﺳﻪ ﺭﺣﻤﺎﻧﻴﻪ "‪٠‬‬ ‫)ﺹ ‪ ٣٠٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺎﺱ ﻣﻠﮑﻮﺕ ﺍﻟﻬﻰ ﺑﺮ ﻋﺪﻝ ﻭ‬ ‫‪ " -٨‬ﻫﻮﺍ‪ ‬ﺍﻯ ّ‬

‫ﻧﻔﺴﻰ ﺍﺳﺖ ﭘﺲ ﺑﺠﺎﻥ ﻭ ﺩﻝ ﺑﺎﻳﺪ‬ ‫ﻣﺮﻭﺕ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﺑﻬﺮ ْ‬ ‫ﺍﻧﺼﺎﻑ ﻭ ﺭﺣﻢ ﻭ ّ‬ ‫ﻣﺤﺒﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﻧﻤﺎﺋﻴﺪ ﻣﮕﺮ‬ ‫ﺑﻌﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ِﻣﻦ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎء‬ ‫ﺑﮑﻮﺷﻴﺪ ﺗﺎ َ‬ ‫ّ‬

‫ﻧﻔﻮﺳﻰ ﮐﻪ ﻏﺮﺽ ﻭ ﻣﺮﺿﻰ ﺩﺍﺭﻧﺪ ‪.‬ﺑﺎ ﺷﺨﺺ ﻇﺎﻟﻢ ﻭ ﻳﺎ ﺧﺎﺋﻦ ﻭ ﻳﺎ ﺳﺎﺭﻕ‬

‫ﻧﻤﻴﺸﻮﺩ ﻣﻬﺮﺑﺎﻧﻰ ﻧﻤﻮﺩ ﺯﻳﺮﺍ ﻣﻬﺮﺑﺎﻧﻰ ﺳﺒﺐ ﻃﻐﻴﺎﻥ ﺍﻭ ﻣﻴﮕﺮﺩﺩ ﻧﻪ ﺍﻧﺘﺒﺎﻩ ﺍﻭ ‪.‬‬ ‫ﺹ ‪٢٦٢‬‬

‫ﮐﺎﺫﺏ ﺭﺍ ﺁﻧﭽﻪ ﻣﻼﻃﻔﺖ ﻧﻤﺎﺋﻰ ﺑﺮ ﺩﺭﻭﻍ ﻣﻴﺎﻓﺰﺍﻳﺪ ﮔﻤﺎﻥ ﻣﻴﮑﻨﺪ ﮐﻪ ﻧﻤﻴﺪﺍﻧﻰ ﻭ‬

‫ﺣﺎﻝ ﺁﻧﮑﻪ ﻣﻴﺪﺍﻧﻰ ﻭﻟﻰ ﺭﺃﻓﺖ ﮐﺒﺮﻯ ﻣﺎﻧﻊ ﺍﺯﺍﻇﻬﺎﺭ ﺍﺳﺖ ")ﺹ ‪ ٢١١‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ (‬

‫‪ " -٩‬ﻋﺪﺍﻭﺕ ﻭ ﺩﺷﻤﻨﻰ ﺑﻌﻀﻰ ﻧﻔﻮﺱ ﺭﺍ ﺑﻬﺎﻧﻪ ﻧﻨﻤﺎﺋﻴﺪ ﻭ ﺍﺯ ﺁﻧﭽﻪ‬

‫ﻣﻮﺩﺕ ﺟﻤﻴﻊ ﻧﻔﻮﺱ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﺑﺎ ﺟﻤﻴﻊ ﺧﻠﻖ ﻭ‬ ‫ّ‬ ‫ﻣﮑﻠﻒ ﺑﻪ ﺁﻥ ﻫﺴﺘﻴﺪ ﺍﺯ ّ‬

‫ﮐﻞ ﺑﺸﺮ ﻭ ﺧﻴﺮﺧﻮﺍﻫﻰ ﻋﻤﻮﻡ ﺍﻫﻞ ﻋﺎﻟﻢ ﺍﺯ ﻫﺮ ﻣﻠﺖ ﻭ ﻣﺬﻫﺐ ﻭ‬ ‫ﺻﺪﺍﻗﺖ ﺑﺎ ّ‬

‫ﺁﺋﻴﻦ ﺭﻭ ﺑﺮ ﻧﮕﺮﺩﺍﻧﻴﺪ "‪٠‬‬

‫)ﺹ ‪ ١١٥‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫‪ " -١٠‬ﺑﺎﻳﺪ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﻣﺠﺬﻭﺏ ﻭ ﻣﻔﺘﻮﻥ ﻳﮑﺪﻳﮕﺮ ﺑﺎﺷﻨﺪ ﻭ‬

‫ﺍﺣﺒﺎ ﺑﺪﻳﮕﺮﻯ ﺑﺮﺳﺪ‬ ‫ﺣﻖ ﻳﮑﺪﻳﮕﺮ ﮐﻨﻨﺪ ‪ .‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ ّ‬ ‫ﺟﺎﻧﻔﺸﺎﻧﻰ ﺩﺭ ّ‬

‫ﻣﺎﻧﻨﺪ ﺁﻥ ﺑﺎﺷﺪ ﮐﻪ ﺗﺸﻨﻪ ﻟﺒﻰ ﺑﭽﺸﻤﻪ ﺁﺏ ﺣﻴﺎﺕ ﺭﺳﺪ ﻭ ﻳﺎ ﻋﺎﺷﻘﻰ ﺑﻤﻌﺸﻮﻕ‬ ‫)ﺹ ‪ ١٦٤‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ﺣﻘﻴﻘﻰ ﺧﻮﺩ ﻣﻼﻗﺎﺕ ﮐﻨﺪ "‪.‬‬

‫****‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫" ﻣﺮﺩﻡ ﻫﺮﮔﺰ ﺍﻣﺮ ﻋﺰﻳﺰ ﺍﻟﻬﻰ ﺭﺍ ﻧﺨﻮﺍﻫﻨﺪ ﭘﺬﻳﺮﻓﺖ ﻣﮕﺮ ﺁﻧﮑﻪ ﺩﺭ‬

‫ﺟﺎﻣﻌﻪ ﺍﻣﺮ ﺩﺭﺳﺖ ﻫﻤﺎﻥ ﭼﻴﺰﻯ ﺭﺍ ﺑﻴﺎﺑﻨﺪ ﮐﻪ ﺟﻬﺎﻥ ﺍﻣﺮﻭﺯ ﻓﺎﻗﺪ ﻭ ﻋﺎﺭﻯ ﺍﺯ‬

‫ﻣﺼﻮﺏ (‬ ‫ﻣﺤﺒﺖ ﻭ ﻳﮕﺎﻧﮕﻰ " ‪) .‬ﺹ ‪ ٢٩‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ﺁﻥ ﺍﺳﺖ ﻳﻌﻨﻰ‬ ‫ّ‬ ‫ّ‬ ‫*ﺑﻨﺼﻮﺹ ﻗﺴﻤﺖ " ﺧﺪﻣﺖ ﺑﺨﻠﻖ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫****‬

‫ﺹ ‪٢٦٣‬‬

‫"ﻣﺮﺍﺟﻌﻪ ﺑﻄﺒﻴﺐ ﺣﺎﺫﻕ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺍﺭﺟﻌ ْﻮﺍ ِ َﺍﻟﻰ ُ ‪ِ ‬‬ ‫ﺍﻧﺎ َﻣﺎ‬ ‫" ِ َ‬ ‫ﻣﺮﺿﺘﻢ ِ ْ ِ ُ‬ ‫ﺍﺫﺍ َ ِ ْ ُ ْ‬ ‫ﭐﻻﻃﺒﺎء ِ ّ‬ ‫ﻣﻦ َ ِ ّ‬ ‫ﭐﻟﺤﺪﺍﻕ ِ َ‬ ‫ٰ‬

‫ﭐﻟﻘﻠﻢ ‪ِ ‬‬ ‫ﭐﻟﺬﻱ‬ ‫ﻣﻦ َ َ‬ ‫ﭐﻻﺳﺒﺎﺏ َ ْ‬ ‫ﺍﺛﺒﺘﻨﺎﻫﺎ ِ ْ‬ ‫ﺑﻞ َ ْ َ ْ َ َ‬ ‫َ​ََْ‬ ‫ﺭﻓﻌﻨﺎ َ ْ َ َ‬ ‫ﻫﺬﺍ َ َ ِ‬ ‫ﺍﻣﺮﻩ ُ ْ ِ ِ‬ ‫ﻣﻄﻠﻊ َ ْ ِ ِ‬ ‫ﭐﻟﻤﻨﻴﺮ" )‪(K ١١٣‬‬ ‫ﭐﻟﻤﺸﺮﻕ ُ ِ ْ ِ‬ ‫ﺟﻌﻠﻪ ﭐ‪َ َ ْ َ ُ‬‬ ‫َ َ​َُ‬ ‫ﻋﻨﺪ ِ‬ ‫‪ِ َُْ َ "-٢‬‬ ‫ﺩﻋﻪ‬ ‫ﭐﻟﻌﻼﺝ ِ ْ َ‬ ‫ﭐﻻﺣﺘﻴﺎﺝ َﻭ َ ْ ُ‬ ‫ﻻﺗﺘﺮﮎ ْ ِ َ‬ ‫َِْ ِ‬

‫ﻋﻨﺪﭐﺳﺘ َ َ ِ‬ ‫ِ َْ ِْ‬ ‫ﻃﺐ ﺹ ‪ ٢٢٢-٣‬ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ‬ ‫ﭐﻟﻤﺰﺍﺝ "‪) .‬ﺍﺯ ﻟﻮﺡ ﻣﺒﺎﺭﮎ‬ ‫ّ‬ ‫ﻘﺎﻣﺔ َ َ‬ ‫ﺑﻬﺎءﺍ‪( ‬‬

‫ﻫﺬﺍ‬ ‫ﻫﺬﺍ َ ْ ُ‬ ‫ﭐﻟﻘﻮﻝ ِﻓﻲ َ َ‬ ‫ﺑﭑﻻﺳﺒﺎﺏ َﻭ َ َ‬ ‫ﭐﻻﻣﺮﺍﺽ ِ َ ْ ِ‬ ‫‪ِ ِ َ " -٣‬‬ ‫ﻗﺎﺑﻞ َ ْ َ َ‬

‫ﻃﺐ ﺹ ‪ ٢٢٣‬ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ‬ ‫ﭐﻟﺨﻄﺎﺏ " ‪) .‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ‬ ‫ﭐﻟﺒﺎﺏ َ ْ ُ‬ ‫ﻓﺼﻞ ِ َ ِ‬ ‫َ ِ‬ ‫ّ‬ ‫ﺑﻬﺎءﺍ‪( ‬‬

‫‪ " -٤‬ﻟﻌﻤﺮﻯ ﺍﻟﻄﺒﻴﺐ‬

‫ﺍﻟﺬﻯ ﺷﺮﺏ ﺧﻤﺮ ﺣﺘﻰ ﻟﻘﺎﻭﻩ ﺷﻔﺎء ﻭ ﻧﻔﺴﻪ ﺭﺣﻤﺔ ﻭ ﺭﺟﺎء ﻗﻞ ﺗﻤﺴﮑﻮﺍ ﺑﻪ ﻻﺳﺘﻘﺎﻣﺔ ﺍﻟﻤﺰﺍﺝ ﺍﻧﻪ‬ ‫)ﺍﺯ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻃﺐ ﺹ ‪ ٢٢٤-٥‬ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ‬

‫ﻣﻮﻳﺪ ﻣﻦ ﺍ‪ ‬ﻟﻠﻌﻼﺝ "‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫‪ " -٥‬ﺍﻣﺮ ﻣﺒﺮﻡ ﺍﻟﻬﻰ ﺁﻧﮑﻪ ﺑﺎﻳﺪ ﻣﺮﻳﺾ ﺑﻄﺒﻴﺐ ﺣﺎﺫﻕ ﺭﺟﻮﻉ ﻧﻤﺎﻳﺪ ﻭ ﺁﻧﭽﻪ ﺑﮕﻮﻳﺪ ﺑﺂﻥ ﻋﻤﻞ‬ ‫)ﺹ ‪ ٢٤٣‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﮐﻨﺪ "‪.‬‬

‫ﺍﻃﺒﺎء ﺑﺎﻳﺪ ﻋﻤﻞ ﻧﻤﺎﻳﺪ ﻭﻟﮑﻦ ﺣﮑﻴﻢ ﺑﺎﻳﺪ‬ ‫‪ " -٦‬ﺣﮑﻢ ﺍ‪ ‬ﺁﻧﮑﻪ ﻣﺮﻳﺾ ﺑﻪ ﺗﺠﻮﻳﺰ ّ‬ ‫ﺣﺎﺫﻕ ﺑﺎﺷﺪ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺁﻧﭽﻪ ﺍﻣﺮ ﮐﻨﺪ ﺑﺎﻳﺪ ﺑﺂﻥ ﻋﻤﻞ ﺷﻮﺩ‬ ‫ﺹ ‪٢٦٤‬‬

‫ﺟﻼﻟﻪ‬ ‫ﺣﻖ َ ّ‬ ‫ﭼﻪ ﮐﻪ ﺣﻔﻆ ﺍﻧﺴﺎﻥ ﻟﺪﻯ ﺍ‪ ‬ﺍﺯ ﻫﺮﺍﻣﺮﻯ ﺍﻋﻈﻢ ﺗﺮ ﺍﺳﺖ ‪ّ .‬‬ ‫ﺟﻞ َ ُ ُ‬

‫ﻣﻘﺪﻡ ﺩﺍﺷﺘﻪ ﭼﻪ ﮐﻪ ﺩﺭ ﻭﺟﻮﺩ ﻭ ﺳﻼﻣﺘﻰ ﺁﻥ ﺍﺟﺮﺍﻯ ﺍﺣﮑﺎﻡ ﺑﺮ‬ ‫ِ ْ‬ ‫ﻋﻠﻢ َﺍﺑﺪﺍﻥ ﺭﺍ ّ‬ ‫ﻣﻘﺪﻡ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ "‪.‬‬ ‫ﺍﻭ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ‪ .‬ﺩﺭﺍﻳﻦ ﺻﻮﺭﺕ ﺳﻼﻣﺘﻰ ّ‬ ‫)ﺹ ‪ ١٠-١١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺟﺮﺍﺣﻴﻦ ﺁﻧﭽﻪ ﺑﻨﻤﺎﻳﻨﺪ ﺩﺭﺑﺎﺭﮤ ﻣﺮﻳﺾ ﻣﻤﻀﻰ‬ ‫ﺍﻃﺒﺎ ﻭ ّ‬ ‫‪ " -٧‬ﺣﺎﺫﻗﻴﻦ ّ‬

‫ﺑﺤﻖ ﻋﺎﺭﻑ ﺑﺎﺷﻨﺪ‬ ‫ﻣﺰﻳﻦ ﺑﺎﺷﻨﺪ ﺍﮔﺮ‬ ‫ّ‬ ‫ﻭ ﻣﺠﺮﻯ ﺍﺳﺖ ﻭﻟﮑﻦ ﺑﺎﻳﺪ ﺑﻄﺮﺍﺯ ﻋﺪﻝ ّ‬

‫ﺍﻟﺒﺘﻪ ﺍﻭﻟﻰ ﻭ‬ ‫ﺍﺣﺐ ﺍﺳﺖ "‬ ‫ّ‬ ‫ّ‬

‫****‬

‫)ﺹ ‪ ٢٤٣-٤‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﮐﻞ ﻣﺄﻣﻮﺭ ﺑﻤﻌﺎﻟﺠﻪ ﻭ ﻣﺘﺎﺑﻌﺖ ُﺣﮑﻤﺎء ﻫﺴﺘﻨﺪ‪ .‬ﺍﻳﻦ ﻣﺤﺾ‬ ‫‪ّ " -١‬‬ ‫ﻭﺍﻻ ﺷﺎﻓﻰ ﺧﺪﺍ " ‪.‬‬ ‫ﺍﻃﺎﻋﺖ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ ّ‬

‫)ﺹ ‪ ١٥٢‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ﺑﻨﺺ ﻣﺒﺎﺭﮎ ﻧﺒﺎﻳﺪ ﺧﺎﺭﺝ ﺷﺪ ﻭ‬ ‫‪ " -٢‬ﺍﺯ ﺭﺃﻯ ﺣﮑﻴﻢ ﺣﺎﺫﻕ ّ‬

‫ﻣﺮﺍﺟﻌﺖ ﻓﺮﺽ ﻭﻟﻮ ﻧﻔﺲ ﻣﺮﻳﺾ ﺣﮑﻴﻢ ﺷﻬﻴﺮ ﺑﻰ ﻧﻈﻴﺮ ﺑﺎﺷﺪ ‪ .‬ﺑﺎﺭﻯ ﻣﻘﺼﻮﺩ‬

‫ﺻﺤﺖ ﻓﺮﻣﺎﺋﻴﺪ "‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺎ ﻣﺸﻮﺭﺕ ﺣﮑﻴﻢ ﺑﺴﻴﺎﺭ ﺣﺎﺫﻕ ﻣﺤﺎﻓﻈﮥ‬ ‫ّ‬

‫)ﺹ ‪ ١٥٣‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫‪ " -٣‬ﺍﺳﺒﺎﺏ ﺷﻔﺎﻯ ﺍﻣﺮﺍﺽ ﺩﻭ ﻧﻮﻉ ﺍﺳﺖ ﺳﺒﺐ ﺟﺴﻤﺎﻧﻰ ﻭ ﺳﺒﺐ‬

‫ﺍﻣﺎ ﺳﺒﺐ ﺭﻭﺣﺎﻧﻰ ﺩﻋﺎ ﻭ‬ ‫ﺍﻣﺎ ﺳﺒﺐ ﺟﺴﻤﺎﻧﻰ ﻣﻌﺎﻟﺠﻪ ﻃﺒﻴﺒﺎﻥ ﻭ ّ‬ ‫ﺭﻭﺣﺎﻧﻰ ‪ّ .‬‬ ‫ﺹ ‪٢٦٥‬‬

‫ﺗﺸﺒﺚ ﻧﻤﻮﺩ ‪ .‬ﺍﻣﺮﺍﺿﻰ ﮐﻪ‬ ‫ﺗﻮﺟﻪ ﺭﺣﻤﺎﻧﻴﺎﻥ ﻭ ﻫﺮ ﺩﻭ ﺭﺍ ﺑﺎﻳﺪ ﺑﮑﺎﺭ ﺑﺮﺩ ﻭ ّ‬ ‫ّ‬

‫ﺑﺴﺒﺐ ﻋﻮﺍﺭﺽ ﺟﺴﻤﺎﻧﻰ ﻋﺎﺭﺽ ﮔﺮﺩﺩ ﺑﺪﻭﺍﻯ ﻃﺒﻴﺒﺎﻥ ﻣﻌﺎﻟﺠﻪ ﺷﻮﺩ ﻭ ﺑﻌﻀﻰ‬

‫ﺍﻣﺮﺍﺽ ﮐﻪ ﺑﺴﺒﺐ ﺍﻣﻮﺭ ﺭﻭﺣﺎﻧﻰ ﺣﺎﺻﻞ ﺷﻮﺩ ﺁﻥ ﺍﻣﺮﺍﺽ ﺑﺎﺳﺒﺎﺏ ﺭﻭﺣﺎﻧﻰ‬ ‫ﻋﺼﺒﻴﻪ‬ ‫ﺗﺎﺛﺮﺍﺕ‬ ‫ﺯﺍﺋﻞ ﮔﺮﺩﺩ ﻣﺜﻼ ﺍﻣﺮﺍﺿﻰ ﮐﻪ ﻣﻨﺒﻌﺚ ﺍﺯ ﺍﺣﺰﺍﻥ ﻭ ﺧﻮﻑ ﻭ ّ‬ ‫ّ‬

‫ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻣﻌﺎﻟﺠﻪ ﺭﻭﺣﺎﻧﻰ ﺑﻴﺶ ﺍﺯ ﻋﻼﺝ ﺟﺴﻤﺎﻧﻰ ﺗﺄﺛﻴﺮ ﺩﺍﺭﺩ ‪ .‬ﭘﺲ ﺍﻳﻦ‬

‫ﺩﻭ ﻧﻮﻉ ﻣﻌﺎﻟﺠﻪ ﺭﺍ ﺑﺎﻳﺪ ﻣﺠﺮﻯ ﺩﺍﺷﺖ ﻫﻴﭽﻴﮏ ﻣﺎﻧﻊ ﺍﺯ ﺩﻳﮕﺮﻯ ﻧﻴﺴﺖ ‪."....‬‬ ‫)ﺹ ‪١٤٨‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫‪ " -٤‬ﺍﻯ ﺍﻣﺔ ﺍ‪ ‬ﻣﻨﺎﺟﺎﺗﻬﺎﺋﻰ ﮐﻪ ﺑﺠﻬﺖ ﻃﻠﺐ ﺷﻔﺎ ﺻﺎﺩﺭ ﺷﺪﻩ ﺷﺎﻣﻞ‬ ‫ﺷﻔﺎﻯ ﺟﺴﻤﺎﻧﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﻫﺮ ﺩﻭ ﺑﻮﺩﻩ ﻟﻬﺬﺍ ﺑﺠﻬﺖ ﺷﻔﺎﻯ ﺭﻭﺣﺎﻧﻰ ﻭ‬

‫ﺟﺴﻤﺎﻧﻰ ‪،‬ﻫﺮ ﺩﻭ ‪،‬ﺗﻼﻭﺕ ﻧﻤﺎﺋﻴﺪ ﺍﮔﺮ ﻣﺮﻳﺾ ﺭﺍ ﺷﻔﺎ ﻣﻨﺎﺳﺐ ﻭ ﻣﻮﺍﻓﻖ‬

‫ﺍﻟﺒﺘﻪ ﻋﻨﺎﻳﺖ ﮔﺮﺩﺩ ﻭﻟﻰ ﺑﻌﻀﻰ ﺍﺯ ﻣﺮﻳﺾ ﻫﺎﺷﻔﺎ ﺍﺯ ﺑﺮﺍﻳﺸﺎﻥ ﺳﺒﺐ ﺿﺮﺭﻫﺎﺋﻰ‬

‫ﻗﻮﮤ‬ ‫ﺩﻳﮕﺮ ﺷﻮﺩ ﺍﻳﻨﺴﺖ ﺣﮑﻤﺖ ﺍﻗﺘﻀﺎﻯ ﺍﺳﺘﺠﺎﺑﺖ ﺩﻋﺎ ﻧﻨﻤﺎﻳﺪ ‪ .‬ﺍﻯ ﺍﻣﺔ ﺍ‪ّ ‬‬

‫ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﻣﺮﺍﺽ ﺟﺴﻤﺎﻧﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﻫﺮ ﺩﻭ ﺭﺍ ﺷﻔﺎ ﺩﻫﺪ "‪.‬‬ ‫ﺑﺎﻃﺒﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻭ‬ ‫ّ‬

‫)ﺹ ‪ ١٥٨‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ﺗﻮﺟﻪ ﺑﺠﻤﺎﻝ ﻣﺒﺎﺭﮎ ﮐﻦ ﻭ ﺁﻧﭽﻪ ﺑﺮ ﻗﻠﺐ ﺍﻟﻘﺎ‬ ‫‪ " -٥‬ﺩﺭ ﻭﻗﺖ ﻣﻌﺎﻟﺠﻪ ّ‬

‫ﻣﻴﺸﻮﺩ ﻣﺠﺮﻯ ﺩﺍﺭ ﻣﺮﻳﻀﺎﻥ ﺭﺍ ﺑﻔﺮﺡ ﺍﻟﻬﻰ ﻭ ﺳﺮﻭﺭ ﺭﻭﺣﺎﻧﻰ ﻣﻌﺎﻟﺠﻪ ﻧﻤﺎ‬

‫ﮐﺒﺮﻯ ﺩﻩ ﻭ ﻣﺠﺮﻭﺣﻴﻦ ﺭﺍ ﻣﺮﻫﻢ ﻣﻮﻫﺒﺖ ﻋﻈﻤﻰ‬ ‫ﺩﺭﺩﻣﻨﺪﺍﻥ ﺭﺍ ﺩﺭﻣﺎﻥ ﺑﺸﺎﺭﺕ‬ ‫ٰ‬

‫ﺑﺨﺶ ‪ .‬ﺑﺒﺎﻟﻴﻦ ﻫﺮ ﺑﻴﻤﺎﺭﻯ ﭼﻮﻥ ﺣﺎﺿﺮ ﮔﺮﺩﻯ ﺳﺮﻭﺭ ﻭ ﻓﺮﺡ ﻭ ﺷﺎﺩﻣﺎﻧﻰ ﺩﻩ‬ ‫ﺹ ‪٢٦٦‬‬

‫ﺑﻘﻮﮤ ﺭﻭﺣﺎﻧﻰ ﺍﻧﺠﺬﺍﺑﺎﺕ ﺭﺣﻤﺎﻧﻰ ﺑﺨﺶ ‪ .‬ﺍﻳﻦ َﻧﻔﺲ ﺭﺣﻤﺎﻧﻰ ﺣﻴﺎﺕ ﺑﺨﺶ‬ ‫ﻭ ّ‬

‫ﻋﻈﻢ ﺭﻣﻴﻢ ﺍﺳﺖ ﻭ ﻣﺤﻴﻰ ﺍﺭﻭﺍﺡ ﻫﺮ ﻋﻠﻴﻞ ﻭ ﺳﻘﻴﻢ "‪٠‬‬

‫)ﺹ ‪ ١٤٧-٨‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺕ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ﻗﻮﻩ ﺩﺍﺭﻯ ﻃﺒﺎﺑﺖ‬ ‫‪" -٦‬ﺍﻯ ﻃﺒﻴﺐ ﺍﺩﻳﺐ ‪...‬ﺗﻮ ﺍﻟﺤﻤﺪﺍ‪ ‬ﮐﻪ ﺩﻭ ّ‬

‫ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ‬ ‫ﺟﺴﻤﺎﻧﻰ ﻭ ﻃﺒﺎﺑﺖ ﺭﻭﺣﺎﻧﻰ ﻭ‬ ‫ﺭﻭﺣﺎﻧﻴﺎﺕ ﺭﺍ ﻧﻔﻮﺫﻯ ﻋﻈﻴﻢ ﺩﺭ َ‬ ‫ّ‬ ‫ﺗﺴﻠﻰ ﺩﻩ ﻭ ﺑﻮﺟﺪ ﻭ ﻃﺮﺏ ﺁﺭ ‪.‬‬ ‫ﻣﺜﻼ ﻣﺮﻳﺾ ﺭﺍ ﺑﺸﺎﺭﺗﻰ ﺩﻩ ﻭ ﺳﺮﻭﺭ ﻭ ّ‬

‫ﺑﺴﻴﺎﺭ ﻭﺍﻗﻊ ﮐﻪ ﺁﻥ ﺳﺮﻭﺭ ﻭ ﻓﺮﺡ ﺳﺒﺐ ﺷﻔﺎﻯ ﻋﺎﺟﻞ ﺷﺪ‪....‬ﺣﺎﻝ ﭼﻮﻥ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺭﺍ ﺩ ﺭﺍﻣﺮﺍﺽ‬ ‫ﻗﻮﻩ ﻣﻌﺎﻟﺠﻪ ﻧﻤﺎ‪ .‬ﺍﺣﺴﺎﺳﺎﺕ‬ ‫ّ‬ ‫ﭼﻨﻴﻦ ﺍﺳﺖ ﺑﻪ ﺩﻭ ّ‬

‫ﻋﺼﺒﻴﻪ ﺗﺄﺛﻴﺮﻯ ﻋﺠﻴﺐ ﺍﺳﺖ "‪٠‬‬ ‫ّ‬ ‫****‬

‫ﺹ ‪٢٦٧‬‬

‫)ﺹ ‪ ١٤٧‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫"ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ"‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻣﺎﻳﻤﮑﻦ ِﻓﻲ‬ ‫‪َ " -١‬ﻳﺎ َ َ‬ ‫ﻋﻤﺮﻭﺍ ُ ُ ْ ِ َ َ ِ‬ ‫ﭐﻻﻧﺸﺎء َ ‪ْ ُ ‬‬ ‫ﺑﻴﻮﺗﴼﺑﺎﮐﻤﻞ َ ُ ْ ِ ُ‬ ‫ﻣﻼ‪َ ْ ِ ْ ‬‬ ‫ﭐﻻﺩﻳﺎﻥ ِﻓﻲ ْ ُ ْ َ ِ‬ ‫ﻣﺎﻟﮏ ْ َ ْ َ ِ‬ ‫ﺑﭑﺳﻢ ٰ ِ ِ‬ ‫ِْ ْ َ ِ‬ ‫ﭐﻟﺒﻠﺪﺍﻥ َﻭ‬ ‫ﭐﻻﻣﮑﺎﻥ ِ ْ ِ‬

‫ﺑﭑﻟﺼﻮﺭ َﻭ ْ َ ْ ِ‬ ‫ﺑﻤﺎ َ ْ َ ِ‬ ‫ﺛﻢ‬ ‫ﻟﻬﺎ ٰﻻ ِ ‪ِ َ ‬‬ ‫ﭐﻻﻣﺜﺎﻝ ُ ‪‬‬ ‫ﻳﻨﺒﻐﻲ َ َ‬ ‫ﺯﻳﻨﻮﻫﺎ ِ َ‬ ‫َ ‪َ ُْ‬‬ ‫ﭑﻟﺮﻭﺡ َﻭ ‪ِ َ ْ ‬‬ ‫ﭐﻟﺮﻳﺤﺎﻥ‬ ‫ﺭﺑﮑﻢ ‪ِ ٰ ْ ‬‬ ‫ْ ُ​ُْ‬ ‫ﻓﻴﻬﺎ َ ‪ُ ُ ‬‬ ‫ﭐﺫﮐﺮﻭﺍ ِ ْ َ‬ ‫ﭐﻟﺮﺣﻤﻦ ِﺑ ‪ِ ْ ‬‬

‫َ َﺍﻻ ِ ِ ْ ِ ِ‬ ‫ﭐﻻﺑﺼﺎﺭ "‪(K٣١) ٠‬‬ ‫ﭐﻟﺼﺪﻭﺭ َﻭ َ ِ ‪‬‬ ‫ﺗﻘﺮ ْ َ ْ َ ُ‬ ‫ﺗﺴﺘﻨﻴﺮ ‪ُ ْ ‬‬ ‫ﺑﺬﮐﺮﻩ َ ْ َ ِ ْ ُ‬ ‫ﺗﻮﺟﻪ َ َﺍﻟﻰ َ ْ ِ ِ‬ ‫ﭐﻻﺫﮐﺎﺭ ِﻓﻲ‬ ‫ﻣﺸﺮﻕ ْ َ ْ َ ِ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﻟﻤﻦ َ َ ‪ٰ َ ‬‬ ‫‪ٰ َ ْ ُ " -٢‬‬

‫ﻣﺘﺬﮐﺮﴽ ُ ْ َ ْ ِ‬ ‫ﺫﺍﮐﺮﴽ ُ َ ِ ‪‬‬ ‫ﭐﻻﺳﺤﺎﺭ َ ِ‬ ‫ﻳﻘﻌﺪ‬ ‫ﻣﺴﺘﻐﻔﺮﴽ َﻭ ِ َ‬ ‫ْ َ ْ َ ِ‬ ‫ﺩﺧﻞ َ ْ ُ ُ‬ ‫ﺍﺫﺍ َ َ َ‬

‫ﭐﻟﻤﻠﮏ ْ َ ِ ْ ِ ْ َ ِ ْ ِ‬ ‫ﺁﻳﺎﺕ ﭐ‪ِ ِ َ ْ ِ‬‬ ‫ﻻﺻﻐﺎ‪ِ َ ‬‬ ‫َ ِ‬ ‫ﭐﻟﻌﺰﻳﺰﭐﻟﺤﻤﻴﺪ "‪.‬‬ ‫ﺻﺎﻣﺘﴼ ِ ِ ْ َ‬

‫ﻭ ﺩ ﺭﺁﻳﻪ ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫)‪(K ١١٥‬‬

‫ﮐﻞ َ ْ ٍ‬ ‫ﻟﺬﮐﺮﻱ ِﻓﻲ‬ ‫ﺑﻴﺖ ُ ِﺑﻨﻰ ِ ِ ْ ِ‬ ‫ﻣﺸﺮﻕ ْ َ ْ َ ِ‬ ‫ﺍﻧﻪ ُ ‪‬‬ ‫‪ْ ُ " -٣‬‬ ‫ﻗﻞ َ ْ ِ ُ‬ ‫ﭐﻻﺫﮐﺎﺭ ِ ‪ُ ‬‬ ‫َ‬ ‫ُ ُ ِ‬ ‫ﻣﻦ‬ ‫ﭐﻟﻌﺮﺵ ِ ْ‬ ‫ﮐﺬﻟﮏ ُﺳ ‪‬ﻤﻰ َ َ‬ ‫ﭐﻟﻘﺮﻯ َ َ ِ َ‬ ‫ﻟﺪﻯ ْ َ ْ ِ‬ ‫ﺍﻥ َ ْ ُ ْ‬ ‫ﺍﻧﺘﻢ ِ َ‬ ‫ﭐﻟﻤﺪﻥ َﻭ ْ ُ َ ٰ‬ ‫َ‬ ‫ﭐﻟﻌﺎﺭﻓﻴﻦ "‪(K١١٥) .‬‬ ‫َْ ِ​ِْ َ‬

‫ﻣﻦ َ َ ْ َ َ َ ِ‬ ‫ﺳﻤﺎ‪‬ﭐﻟﻌﻈﻤﺔ َﻭ‬ ‫ﺫﺭﻳﺎﺗﮑﻢ َﻣﺎ ُ ‪َ ‬‬ ‫ﻧﺰﻝ ِ ْ‬ ‫ﻋﻠﻤﻮﺍ ُ ‪ْ ُ ِ  ‬‬ ‫‪ْ ُ  َ " -٤‬‬

‫ﺑﺎﺣﺴﻦ ْ َ ْ َ ِ‬ ‫ﭐﻻﻟﺤﺎﻥ‬ ‫ﭐﻟﺮﺣﻤﻦ ِ َ ْ َ ِ‬ ‫ﺍﻟﻮﺍﺡ ‪ِ ٰ ْ ‬‬ ‫ْ ِ ِْ َ ِ​ِ َ ْ ِ ُ ْ‬ ‫ﭐﻻﻗﺘﺪﺍﺭﻟﻴﻘﺮءﻭﺍ َ ْ َ ِ‬ ‫ﭐﻟﻤﺒﻨﻴﺔ ِﻓﻲ َ َ َ ِ‬ ‫ﭐﻟﻐﺮﻑ ْ َ ْ ِ ‪ِ ‬‬ ‫ِﻓﻲ ْ ُ َ ِ‬ ‫ﺍﻥ ‪ِ ‬‬ ‫ﭐﻟﺬﻱ‬ ‫ﻣﺸﺎﺭﻕ ْ َ ْ َ ِ‬ ‫ﭐﻻﺫﮐﺎﺭ‪ ِ .‬‬

‫ﻳﻘﺮء َ ِ‬ ‫ﻣﺤﺒﺔ ْ ِ‬ ‫ﺟﺬﺏ َ َ ‪ِ ‬‬ ‫ﺁﻳﺎﺕ‬ ‫ﭐﺳﻤﻰ ‪ِ ٰ ْ ‬‬ ‫ﭐﻟﺮﺣﻤﻦ ِ ‪ُ ‬‬ ‫َ َ َ ُ‬ ‫ﺍﺧﺬﻩ َ ْ ُ‬ ‫ﺍﻧﻪ َ ْ َ ُ‬ ‫ﻋﻠﻰ َ ٍ‬ ‫ﭐﻟﺮﺍﻗﺪﻳﻦ ‪.‬‬ ‫ﺗﻨﺠﺬﺏ ِ ِﺑﻪ َ ْ ‪ُ َ ‬‬ ‫ﺍﻓ‪‬ﺪﺓ ‪َ ْ ِ ِ ‬‬ ‫ﺷﺄﻥ َ ْ َ ِ ُ‬ ‫ﭐ‪ٰ َ َ ِ‬‬

‫ﺑﻴﺎﻥ َ ‪ِ ‬‬ ‫ﻣﻦ َ َ ِ‬ ‫ﺭﺣﻴﻖ ْ َ َ َ ِ‬ ‫َِ‬ ‫ﺭﺑﻪ‬ ‫ﭐﻟﺤﻴﻮﺍﻥ ِ ْ‬ ‫ﻫﻨﻴﺌﴼ ِ َ ْ‬ ‫ﺷﺮﺏ َ ِ ْ َ‬ ‫ﻟﻤﻦ َ ِ َ‬ ‫ﺹ ‪٢٦٨‬‬

‫ﺑﻬﺬﺍ ِ‬ ‫ﭐﻻﺳﻢ ‪ِ ‬‬ ‫ﺑﺎﺫﺥ‬ ‫ﭐﻟﺮﺣﻤﻦ ِ َ َ‬ ‫ﻧﺴﻒ ُ ‪‬‬ ‫ﮐﻞ َ َ ٍ‬ ‫‪ِ ٰ ْ ‬‬ ‫ﭐﻟﺬﻱ ِ ِﺑﻪ ُ ِ َ‬ ‫ﺟﺒﻞ َ ٍ‬ ‫ْ ِ‬

‫َﺭﻓﻴﻊ "‪.‬‬

‫ٍ‬ ‫ﻭ ﺩﺭ ﺭﺳﺎﻟﻪ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫)‪(K١٥٠‬‬

‫‪ " -٥‬ﺳﺆﺍﻝ ﺍﺯ ﺫﮐﺮ ﺩﺭ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻓﻰ ﺍﻻﺳﺤﺎﺭ؟ ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ‬

‫ﭼﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﺫﮐﺮ ﺍﺳﺤﺎﺭ ﺷﺪﻩ ﻭﻟﮑﻦ ﺩﺭ ﺍﺳﺤﺎﺭ ﻭ ﻃﻠﻮﻉ ﻓﺠﺮﻭ ﺑﻌﺪ‬

‫ﺍﺯ ﻃﻠﻮﻉ ﻓﺠﺮ ﺍﻟﻰ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ ﻭ ﺩﻭﺳﺎﻋﺖ ﻫﻢ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻟﺪﻯ ﺍ‪ ‬ﻣﻘﺒﻮﻝ‬

‫ﺍﺳﺖ "‪.‬‬

‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﺍﻯ ﻋﺎﺷﻘﺎﻥ ﺭﻭﻯ ﺣﻖ ﺩﻭﺳﺘﺎﻥ ﺭﺍ ﻣﺤﻔﻠﻰ ﺑﺎﻳﺪ ﻭ ﻣﺠﻤﻌﻰ‬

‫ﺷﺎﻳﺪ ﮐﻪ ﺩﺭ ﺁﻥ ﻣﺠﺎﻣﻊ ﻭ ﻣﺤﺎﻓﻞ ﺑﺬﮐﺮﻭ ﻓﮑﺮ ﺣﻖ ﻭ ﺗﻼﻭﺕ ﻭ ﺗﺮﺗﻴﻞ ﺁﻳﺎﺕ‬

‫ﻻﺣﺒﺎﺋﻪ ﺍﻟﻔﺪﺍء ﻣﺸﻐﻮﻝ ﻭ ﻣﺄﻟﻮﻑ ﮔﺮﺩﻧﺪ ﻭ ﺍﻧﻮﺍﺭ‬ ‫ﻭ ﺁﺛﺎﺭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﻭﺣﻰ‬ ‫ّ‬ ‫ﺍﻋﻠﻰ ﺑﺮ ﺁﻥ ﻣﺠﺎﻣﻊ ﻧﻮﺭﺍء ﺑﺘﺎﺑﺪ ﻭ ﺍﻳﻦ ﻣﺤﺎﻓﻞ‬ ‫ﺍﺑﻬﻰ ﻭ ﭘﺮﺗﻮ ﺍﻓﻖ‬ ‫ﻣﻠﮑﻮﺕ‬ ‫ٰ‬ ‫ٰ‬

‫ﻣﻘﺮﺭ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ‬ ‫ﻣﺸﺎﺭﻕ ﺍﺫﮐﺎﺭ ﺍﺳﺖ ﮐﻪ ﺑﻘﻠﻢ ﺍﻋﻠﻰ ﺗﻌﻴﻴﻦ ﻭ ّ‬

‫ﺗﻘﺮﺭ ﻳﺎﺑﺪ ﻣﺠﺎﻣﻊ ﺧﺼﻮﺻﻰ‬ ‫ﺟﻤﻴﻊ ُ ُ‬ ‫ﻣﺪﻥ ﻭ ﻗﺮﺍء ﺗﺄﺳﻴﺲ ﺷﻮﺩ ﻭ ﭼﻮﻥ ّ‬ ‫ﻣﻨﺴﻮﺥ ﺷﻮﺩ ‪"....‬‬

‫)ﺹ ‪ ١٤٨‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻭ ﺑﻌﺪ ﺍﺯ ﺍﻣﺮ ﺑﻤﺮﺍﻋﺎﺕ ﺣﮑﻤﺖ ﻭ ﻣﻘﺘﻀﻴﺎﺕ ﺯﻣﺎﻥ ﻭ ﻣﮑﺎﻥ ‪ ،‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻣﺤﻞ ﻋﺒﺎﺩﺕ ﻭ ﻣﺠﻤﻊ‬ ‫ﺍﻟﻬﻴﻪ‬ ‫ّ‬ ‫‪ " -٢‬ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﺷﺮﻳﻌﺖ ّ‬

‫ﺗﻼﻭﺕ ﻋﻤﻮﻣﻰ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺍﺳﺖ ﻭ ﺑﺲ ﻭ ﺍﻭ ﻧﺎﺳﺦ ﺟﻤﻴﻊ ﻣﺠﺎﻣﻊ ﻭ ﻣﺤﺎﻓﻞ‬ ‫ﺹ ‪٢٦٩‬‬

‫ﺷﻮﺭﻳﻪ ﻭ ﻣﺤﺎﺿﺮ‬ ‫ﺧﻴﺮﻳﻪ ﻭ ﻣﺠﺎﻟﺲ‬ ‫ﻋﺒﺎﺩﺗﻴﻪ ﻭﻟﻰ ﻣﺤﺎﻓﻞ ﻣﻌﺎﺭﻑ ﻭ ﻣﺠﺎﻣﻊ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻧﺎﻓﻌﻪ ﻧﻴﺰ ﺟﺎﻳﺰ ﺑﻠﮑﻪ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ‪) . "...‬ﺹ ‪ ١٤٨-٩‬ﺝ ‪ ٤‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫‪ " -٣‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻣﻄﻠﻊ ﺍﻻﻧﻮﺍﺭ ﺍﺳﺖ ﻭ ﻣﺠﻤﻊ ﺍﺑﺮﺍﺭ ‪ .‬ﻧﻔﻮﺱ‬

‫ﻣﻠﮑﻮﺗﻴﻪ ﺍﺟﺘﻤﺎﻉ ﻧﻤﺎﻳﻨﺪ ﻭ ﻧﻤﺎﺯ ﺁﻏﺎﺯ ﮐﻨﻨﺪ ﻭ‬ ‫ﻧﻔﻴﺴﻪ ﭼﻮﻥ ﺩﺭ ﺁﻥ ﻣﺠﺎﻣﻊ‬ ‫ّ‬

‫ﺍﻋﻠﻰ ﺍﺳﺘﻤﺎﻉ‬ ‫ﺑﺒﺪﺍﻳﻊ ﺍﻟﺤﺎﻥ ﺗﺮﺗﻴﻞ ﺁﻳﺎﺕ ﮔﺮﺩﺩ ﻭ ﺗﺮﻧﻴﻢ ﻣﻨﺎﺟﺎﺕ ‪،‬ﺍﻫﻞ ﻣﻼٔ‬ ‫ٰ‬

‫ﺍﺩﻧﻰ‬ ‫ﺑﺸﺮﻯ ﺑﺮﺁﺭﻧﺪ ﮐﻪ ﺍﻟﺤﻤﺪ‪ ‬ﺩﺭ ﻣﻼٔ‬ ‫ﻧﻤﺎﻳﻨﺪ ﻭ ﻓﺮﻳﺎﺩ ﻳﺎ ﻃﻮﺑﻰ ﻭ ﻳﺎ ُ ٰ‬ ‫ٰ‬ ‫ﺍﺑﻬﻰ ﺑﻤﻨﺎﺟﺎﺕ ﻭ ﺩﻋﺎ ﻗﻴﺎﻡ ﻧﻤﻮﺩﻧﺪ ﻭ ﺩﺭ ﻣﺤﻔﻞ‬ ‫ﻧﻔﻮﺳﻰ ﺍﺯ ﻣﻼﺋﮑﮥ ﻣﻠﮑﻮﺕ‬ ‫ٰ‬ ‫ﺗﻘﺪﻳﺲ ﺗﺮﺗﻴﻞ ﺁﻳﺎﺕ ﻣﻴﻨﻤﺎﻳﻨﺪ "‪.‬‬

‫)ﺹ ‪ ٢٣١‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " -٤‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻣﻐﻨﺎﻃﻴﺲ ﺗﺎﻳﻴﺪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ ‪ .‬ﻣﺸﺮﻕ‬

‫ﺱ ﺍﺳﺎﺱ ﻋﻈﻴﻢ ﺣﻀﺮﺕ ﺁﻣﺮﺯﮔﺎﺭ‪ .‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺭﮐﻦ ﺭﮐﻴﻦ ﺁﺋﻴﻦ‬ ‫ﺍﻻﺫﮐﺎﺭ ﺍ ّ‬ ‫ﮔﺮﺩﮔﺎﺭ‪ .‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺗﺎﺳﻴﺴﺶ ﺳﺒﺐ ﺍﻋﻼء ﮐﻠﻤﺔ ﺍ‪ . ‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ‬

‫ﻣﻔﺮﺡ ﻗﻠﻮﺏ ﻫﺮ ﻧﻴﮑﻮﮐﺎﺭ‪ .‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻧﻔﺤﺎﺕ ﻗﺪﺳﺶ‬ ‫ﺗﻬﻠﻴﻞ ﻭ ﺗﺴﺒﻴﺤﺶ ّ‬

‫ﮐﻞ ﺍﺑﺮﺍﺭ ‪ .‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻧﺴﻴﻢ ﺟﺎﻧﭙﺮﻭﺭﺵ ﺣﻴﺎﺕ ﺑﺨﺶ ﻋﻤﻮﻡ‬ ‫ﺭﻭﺥ ﺑﺨﺶ ّ‬

‫ﺍﺣﺮﺍﺭ‪ .‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻣﺼﺎﺑﻴﺤﺶ ﻣﺎﻧﻨﺪ ﻧﻮﺭ ﺻﺒﺎﺡ ﺭﻭﺷﻨﻰ ﺁﻓﺎﻕ ﺍﺳﺖ ‪.‬‬

‫ﺍﻋﻠﻰ ﺍﺳﺖ ‪ .‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺗﺮﺗﻴﻞ‬ ‫ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺁﻫﻨﮕﺶ ﻣﻔﺮﺡ ﺍﺭﻭﺍﺡ ﻣﻼٔ‬ ‫ٰ‬

‫ﺍﺑﻬﻰ ﺍﺳﺖ ﺍﻟﻴﻮﻡ ﺍﻋﻈﻢ‬ ‫ﺁﻳﺎﺕ ﺗﻮﺣﻴﺪﺵ ﺳﺒﺐ ﺳﺮﻭﺭ ﻭ ﺣﺒﻮﺭ ﺍﻫﻞ ﻣﻠﮑﻮﺕ‬ ‫ٰ‬

‫ﻣﻘﺪﺱ ﺍﻟﻬﻰ ﺗﺄﺳﻴﺲ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺍﺳﺖ ﻭﻟﻰ‬ ‫ﺍﺗﻢ ﺧﺪﻣﺎﺕ ﺩﺭ ﺁﺳﺘﺎﻥ ّ‬ ‫ﺍﻣﻮﺭ ﻭ ّ‬ ‫ﻧﻪ ﺑﻘﺴﻤﻰ ﮐﻪ ﻣﺨﺎﻟﻒ ﺣﮑﻤﺖ ﻭﺍﻗﻊ ﺷﻮﺩ "‪.‬‬

‫)ﺹ ‪١٤٩-١٥٠‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺹ ‪٢٧٠‬‬

‫ﻣﺪﺗﻰ ﺑﻮﺩ ﮐﻪ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﺍ ﺁﺭﺯﻭ ﭼﻨﺎﻥ ﮐﻪ ﺩﺭ ﺁﻧﺴﺎﻣﺎﻥ‬ ‫‪ّ " -٥‬‬

‫ﺍﻳﺎﻡ ﻣﺒﺎﺷﺮﺕ ﮔﺮﺩﻳﺪﻩ‬ ‫ﺑﻬﻤﺖ ﺩﻭﺳﺘﺎﻥ ﺍﻳﻦ ّ‬ ‫ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺑﻨﻴﺎﻥ ﮔﺮﺩﺩ ﺍﻟﺤﻤﺪ‪ّ ‬‬

‫ﺍﺣﺪﻳﺖ ﺑﺴﻴﺎﺭ ﻣﻘﺒﻮﻝ ﺯﻳﺮﺍ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ‬ ‫ﺍﻳﻦ ﺧﺪﻣﺖ ﺩﺭ ﺁﺳﺘﺎﻥ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﺳﺒﺐ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺍﺣﺒﺎءﺍ‪ ‬ﻭ ﺛﺒﻮﺕ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺍﺻﻔﻴﺎﺳﺖ ‪ .‬ﺍﻳﻦ ﻣﺴﺄﻟﻪ‬

‫ﻣﺤﻠﻰ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ‬ ‫ﺣﺘﻰ ﺩﺭ ﻫﺮ ﺩﻫﮑﺪﻩ ﺍﻯ ﺑﺎﻳﺪ‬ ‫ﺑﺴﻴﺎﺭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻬﻢ ﺍﺳﺖ ‪ٰ ّ ....‬‬

‫ﻣﻮﻓﻖ ﺑﺂﻥ ﺷﺪﻳﺪ ﮐﻪ ﺗﺎﺳﻴﺲ‬ ‫ﺑﺎﺷﺪ ﻭﻟﻮ ﺗﺤﺖ ﺍﻻﺭﺽ ﺣﺎﻝ ﺷﻤﺎ ﺍﻟﺤﻤﺪ‪ّ ‬‬

‫ﻧﻤﺎﺋﻴﺪ ﻭ ﺩﺭ ﺍﺳﺤﺎﺭ ﺑﺎﺫﮐﺎﺭ ﻣﺸﻐﻮﻝ ﮔﺮﺩﻳﺪ ﻭ ﺑﺘﺴﺒﻴﺢ ﻭ ﺗﺤﻠﻴﻞ ﻗﻴﺎﻡ ﻧﻤﺎﺋﻴﺪ"‬

‫)ﺹ ‪ ٩٢‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ (‬

‫ﺍﻫﻤﻴﺖ ﺣﺎﺻﻞ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ﻭ ﻓﺮﺽ ﻋﻴﻦ ﮔﺸﺘﻪ‬ ‫ﺍﻳﺎﻡ‬ ‫ّ‬ ‫‪ " -٦‬ﺩﺭ ﺍﻳﻦ ّ‬

‫ﮐﻪ ﺩﺭ ﻫﺮ ﺩﻫﮑﺪﻩ ﮐﻪ ﺩﻭ ﻧﻔﺮ ﺍﺣﺒﺎ ﺑﺎﺷﻨﺪ ﺑﺎﻳﺪ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺗﻌﻴﻴﻦ ﺷﻮﺩ‬

‫ﻭﻟﻮ ﺯﻳﺮ ﺯﻣﻴﻦ ﺑﺎﺷﺪ ﺗﺎ ﺩ ﺭﻣﺴﺘﻘﺒﻞ ﻧﺘﺎﺋﺞ ﻣﺴﺘﺤﺴﻨﻪ ﻣﺸﺎﻫﺪﻩ ﮔﺮﺩﺩ"‪.‬‬ ‫)ﺹ ‪ ١٥١‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭﺧﻠﻖ (‬

‫‪ " -٧‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻫﺮ ﭼﻨﺪ ﺑﻈﺎﻫﺮ ﺑﻨﻴﺎﻥ ﺟﺴﻤﺎﻧﻴﺴﺖ ﻭﻟﻰ ﺗﺎﺛﻴﺮ‬

‫ﺍﻳﺎﻡ ﻇﻬﻮﺭ ﻫﺮ‬ ‫ﺭﻭﺣﺎﻧﻰ ﺩﺍﺭﺩ ﻭ ﺳﺒﺐ ﺍﻟﻔﺖ ﻗﻠﻮﺏ ﻭ ﺍﺟﺘﻤﺎﻉ ﻧﻔﻮﺱ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ّ‬ ‫ﻣﺪﻳﻨﻪ ﺍﻯ ﮐﻪ ﺩ ﺭﺁﻥ ﻣﻌﺒﺪﻯ ﺗﺄﺳﻴﺲ ﺷﺪ ﺳﺒﺐ ﺗﺮﻭﻳﺞ ﻭ ﺗﺜﺒﻴﺖ ﻗﻠﻮﺏ ﺑﻮﺩ‬

‫ﺣﻖ ﻣﺴﺘﻤﺮ ﻭ ﺩﺍﺋﻢ ﺑﻮﺩ ﻭ‬ ‫ﻭ ﺳﺒﺐ ﺍﻃﻤﻴﻨﺎﻥ ﻧﻔﻮﺱ ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﺍﻣﺎﮐﻦ ﺫﮐﺮ ّ‬

‫ﺭﺏ ﻣﺨﺘﺎﺭ ﻧﻪ ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪ ‬ﺑﻨﺎﻯ‬ ‫ﺍﺯ ﺑﺮﺍﻯ ﻗﻠﺐ ﺳﮑﻮﻥ ﻭ ﻗﺮﺍﺭ ﺟﺰ ﺑﺬﮐﺮ ّ‬

‫ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺗﺄﺛﻴﺮﻯ ﻋﻈﻴﻢ ﺩﺭ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺷﺮﻕ ﺗﺠﺮﺑﻪ ﺷﺪ ﻭ‬

‫ﺹ ‪٢٧١‬‬

‫ﻣﺴﻤﻰ ﺑﻤﺸﺮﻕ‬ ‫ﺣﺘﻰ ﺍﮔﺮ ﺩﺭ ﻗﺮﻳﻪ ﺍﻯ ﺧﺎﻧﻪ ﺍﻯ‬ ‫ّ ٰ‬ ‫ﭼﻨﻴﻦ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﮔﺸﺖ ‪ٰ ّ .‬‬

‫ﺍﻻﺫﮐﺎﺭ ﮔﺸﺖ ﺗﺄﺛﻴﺮﻯ ﺩﻳﮕﺮ ﺩﺍﺷﺖ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﺑﻨﺎ ﻭ ﺗﺄﺳﻴﺲ ﺁﻥ "‪.‬‬

‫)ﺹ ‪ ٩٣‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ﺑﻤﺤﻠﻰ ﺍﺣﺴﻦ ﻭ‬ ‫ﻣﺤﻞ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ‬ ‫‪ " -٨‬ﺗﺒﺪﻳﻞ‬ ‫ﺍﻋﻠﻰ ﺟﺎﺋﺰ ‪.‬‬ ‫ّ‬ ‫ّ‬ ‫ٰ‬

‫ﺗﻌﺪﺩ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺩﺭ ﺑﻠﺪﮤ ﻭﺍﺣﺪﻩ ﻣﻘﺒﻮﻝ " )ﺹ ‪ ٢٣٤‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫ّ‬

‫‪ " -٩‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻣﺪﻭﺭ ﻭ ﺩﺍﺋﺮﻩ ﺷﮑﻞ ﺍﺳﺖ ‪ ٩‬ﺧﻴﺎﺑﺎﻥ ‪ ٩‬ﺑﺎﻏﭽﻪ‬

‫ﻓﻮﺍﺭﻩ ﻫﺎﻯ ﺁﺏ ﻭ ‪ ٩‬ﺩﻭﺍﺯﻩ ﺩﺭ ﺍﻃﺮﺍﻑ ﺩﺍﺭﺩ ﻭ ﻫﺮ ﺧﻴﺎﺑﺎﻧﻰ‬ ‫‪ ٩‬ﺣﻮﺽ ﺑﺎ ّ‬

‫ﮐﻠﻴﻪ ﻭ‬ ‫ﻣﺤﻞ ﺍﻳﺘﺎﻡ ‪-‬‬ ‫ﺑﻤﺤﻠﻰ ﻣﻴﺮﻭﺩ ﻣﺜﻞ‬ ‫ّ‬ ‫ّ‬ ‫ﺩﺍﺭﺍﻟﺸﻔﺎء ‪ -‬ﻣﺪﺭﺳﮥ ﺍﺑﺘﺪﺍﺋﻰ ﻭ ّ‬ ‫ّ‬

‫ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ ﮐﻪ ﺍﺯ ﻟﻮﺍﺯﻡ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺍﺳﺖ ‪ .‬ﺩﺍﺧﻞ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺍﺭﻏﻨﻮﻥ‬ ‫ﻭ ﻏﺮﻓﺎﺕ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﮐﺮﺳﻰ ﺧﻄﺎﺑﻪ ﻣﺨﺼﻮﺹ ﻣﻨﺎﺟﺎﺕ ﻭ ﻋﺒﺎﺩﺕ ﻭﻟﻰ‬ ‫ﺧﻄﺎﺑﻪ ﻫﻢ ﺩﺭ ﺁﻧﺠﺎ ﻣﻴﺘﻮﺍﻥ ﺩﺍﺩ "‪.‬‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٣٥٢‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺻﻨﺪﻭﻕ ﻭ ﺧﺰﺍﻧﻪ ﺑﺎﺷﺪ ﻭﻟﻰ‬ ‫‪ " -١٠‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺑﺎﻳﺪ ّ‬

‫ﻣﺤﻠﻰ ﻣﺨﺼﻮﺹ ﺑﺠﻬﺖ ﺍﻋﺎﻧﻪ ﺍﮔﺮ ﺻﻨﺪﻭﻗﻰ ﮔﺬﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺎﺳﻰ ﻧﻴﺴﺖ ﻭ‬ ‫ﺩﺭ‬ ‫ّ‬

‫ﺍﻳﻦ ﻗﺮﺍﺭ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﺳﺖ ﻭ ﻧﻘﻮﺩ ﺻﻨﺪﻭﻕ ﺍﻋﺎﻧﻪ ﺑﺎﻳﺪ‬ ‫ﺑﻘﺮﺍﺭ ﺩﺍﺩ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺻﺮﻑ ﺷﻮﺩ "‪.‬‬

‫)ﺹ ‪ ١٥٢‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺹ ‪٢٧٢‬‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴﺖ ﻭ‬ ‫‪ " -١١‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺍﺯ ﺍﻋﻈﻢ ﺗﺄﺳﻴﺴﺎﺕ َ‬

‫ﻣﺤﻞ ﻋﺒﺎﺩﺕ ﺍﺳﺖ ﻭﻟﮑﻦ‬ ‫ﺗﻔﺮﻋﺎﺗﺶ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ‪ .‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺍﮔﺮﭼﻪ‬ ‫ّ‬ ‫ّ‬

‫ِ‬ ‫ﺍﻃﻔﺎﻝ ﺍﻳﺘﺎﻡ ﻭ ﻣﺪﺭﺳﻪ‬ ‫ﻣﮑﺘﺐ‬ ‫ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺳﭙﻴﺘﺎﻝ ﻭ ﺍﺟﺰﺍ ﺧﺎﻧﻪ ﻭ ﻣﺴﺎﻓﺮﺧﺎﻧﻪ ﻭ‬ ‫ِ‬

‫ﺗﺪﺭﻳﺲ ﻋﻠﻮﻡ ﻋﺎﻟﻴﻪ ﺍﺳﺖ ‪ .‬ﻫﺮ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻣﺮﺑﻮﻁ ﺑﺎﻳﻦ ﭘﻨﺞ ﭼﻴﺰ ﺍﺳﺖ‬

‫ﺍﻣﻴﺪﻭﺍﺭﻡ ﮐﻪ ﺩﺭ ﺁﻣﺮﻳﮏ ﺣﺎﻝ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺗﺄﺳﻴﺲ ﺷﻮﺩ ﻭ ﺑﺘﺪﺭﻳﺞ ﺍﺳﭙﻴﺘﺎﻝ‬ ‫ﻭ ﻣﮑﺘﺐ ﻭ ﻣﺪﺭﺳﻪ ﻭ ﺍﺟﺰﺍ ﺧﺎﻧﻪ ﻭ ﻣﺴﺎﻓﺮﺧﺎﻧﻪ ﻧﻴﺰ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻧﺘﻈﺎﻡ ﺗﺮﺗﻴﺐ‬ ‫ﻳﺎﺑﺪ‪ .‬ﺑﻴﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺍﻳﻦ ﺗﻔﺼﻴﻞ ﺭﺍ ﺑﻔﻬﻤﺎﻧﻴﺪ ﺗﺎ ﺑﺪﺍﻧﻨﺪ ﮐﻪ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ‬

‫ﻣﺤﻞ ﻋﺒﺎﺩﺕ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﺯ ﻫﺮ ﺟﻬﺖ‬ ‫ﻣﺠﺮﺩ ﻋﺒﺎﺭﺕ ﺍﺯ‬ ‫ﻣﻬﻢ ﺍﺳﺖ ‪.‬‬ ‫ﭼﻘﺪﺭ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﮑﻤﻞ ﺍﺳﺖ "‪.‬‬

‫ﺹ ‪٢٧٣‬‬

‫)ﺹ ‪ ٩٧‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ(‬ ‫******‬

‫"ﻣﺸﻮﺭﺕ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺫﮐﺮﺕ ِﻓﻲ ُ َ ِ َ ِ‬ ‫ﻣﺮﻗﺎﺓ‬ ‫ﺟﻌﻠﻨﺎﻫﺎ ِ ْ َ ً‬ ‫ﭐﻟﻤﺸﺎﻭﺭﺓ ِ ‪‬‬ ‫ﺍﻧﺎ َ َ ْ َ َ‬ ‫ﻭﻣﺎ َ َ ْ َ‬ ‫‪َ َ " -١‬‬

‫ﺯﻣﺎﻣﻬﺎ َ َ ِ ِ‬ ‫ﻃﻮﺑﻰ ِ ٓ ِ ِ‬ ‫ﻭﺣﺎﻓﻈﻲ‬ ‫ﻟﺴﻤﺎ‪ِ ْ َ ْ ‬‬ ‫ﻻﺧﺬﻱ ِ َ ِ َ‬ ‫ِ َ َ‬ ‫ﭐﻟﻔﻮﺯ َﻭ ْ َ َ ِ‬ ‫ﭐﻟﻔﻼﺡ ُ َ ٰ‬

‫ﺍﻥ َﺷﺎ‪‬ﭐ‪‬‬ ‫ﻣﻘﺎﻣﻬﺎ‪ .‬ﺻﻌﻮﺩ ﺑﻪ ﺁﺳﻤﺎﻥ ﺍﻣﻦ ﻭ ﺍﻣﺎﻥ ﺑﻪ ﻣﺮﻗﺎﺕ ﻣﺸﻮﺭﺕ ّ‬ ‫ﻣﻌﻠﻖ ‪ْ ِ .‬‬ ‫َ َ ِ َ‬

‫ﭐﻻﻣﻮﺭ‬ ‫ﺍﻫﻞ ﭐ‪ ‬ﺑﺎﻭ‬ ‫ﺷﺎﻭﺭﻭﺍ ِﻓﻲ ْ ُ ُ ْ ِ‬ ‫ﺩﺭ ﺟﻤﻴﻊ ﺍﺣﻮﺍﻝ ُ‬ ‫ﻣﺘﻤﺴﮏ ﺑﺎﺷﻨﺪ‪ْ ُ ِ َ ...‬‬ ‫ّ‬ ‫ﭐﻟﻘﻴﻮﻡ " ‪.‬‬ ‫ﻣﺘﻮﮐﻠﻴﻦ َ َ‬ ‫ﻋﻠﻰ ﭐ‪ِ ِ ْ َ ُ ْ ِ‬‬ ‫ُ َ َ ‪َ ِ‬‬ ‫ﭐﻟﻤﻬﻴﻤﻦ ْ َ ‪ِ ‬‬

‫)ﺹ ‪ ٤٠٩‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫ﻧﻴﺮ‬ ‫‪ " -٢‬ﺣﻀﺮﺕ ﻣﻮﺟﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺁﺳﻤﺎﻥ ﺣﮑﻤﺖ ﺍﻟﻬﻰ ﺑﺪﻭ ّ‬

‫ﻣﺘﻤﺴﮏ‬ ‫ﺭﻭﺷﻦ ﻭ ﻣﻨﻴﺮ ﻣﺸﻮﺭﺕ ﻭ ﺷﻔﻘﺖ ‪ .‬ﺩﺭ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﺑﻪ ﻣﺸﻮﺭﺕ‬ ‫ّ‬ ‫ﺷﻮﻳﺪ ﭼﻪ ﮐﻪ ﺍﻭﺳﺖ ﺳﺮﺍﺝ ﻫﺪﺍﻳﺖ ‪ .‬ﺭﺍﻩ ﻧﻤﺎﻳﺪ ﻭ ﺁﮔﺎﻫﻰ ﻋﻄﺎ ﮐﻨﺪ"‪.‬‬

‫)ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻘﺼﻮﺩ ﺹ ‪ ١٠٢‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ (‬

‫ﻇﻦ ﻭ ﮔﻤﺎﻥ ﺭﺍ ﺑﻴﻘﻴﻦ ﺗﺒﺪﻳﻞ‬ ‫‪ " -٣‬ﻣﺸﻮﺭﺕ ﺑﺮ ﺁﮔﺎﻫﻰ ﺑﻴﻔﺰﺍﻳﺪ ﻭ ّ‬

‫ﻋﺎﻟﻢ ﻇﻠﻤﺎﻧﻰ ‪ .‬ﺭﺍﻩ ﻧﻤﺎﻳﺪ ﻭ ﻫﺪﺍﻳﺖ ﮐﻨﺪ‪.‬‬ ‫ﻧﻤﺎﻳﺪ‪ .‬ﺍﻭﺳﺖ ﺳﺮﺍﺝ ﻧﻮﺭﺍﻧﻰ ﺩﺭ َ‬

‫ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﺍﻣﺮﻯ ﻣﻘﺎﻡ ﮐﻤﺎﻝ ﻭ ﺑﻠﻮﻍ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺑﻠﻮﻍ ﻭ ﻇﻬﻮﺭ‬

‫ﺧﺮﺩ ﺑﻤﺸﻮﺭﺕ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ"‪) .‬ﺹ ‪ ٦٠‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫ﻣﻌﻠﻖ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﻣﺸﻮﺭﺕ ﺍﺧﻴﺎﺭ‬ ‫‪ ... " -٤‬ﺍﻳﻦ ﺍﻣﻮﺭ ﺑﻤﺸﻮﺭﺕ ّ‬ ‫ﭐﻟﻘﻴﻮﻡ "‪.‬‬ ‫ﺣﮑﻢ ﭐ‪ِ ِ ْ َ ُ ْ ِ‬‬ ‫ﻫﻮ ُ ْ ُ‬ ‫ﻇﺎﻫﺮ ﺷﻮﺩ ُ َ‬ ‫ﭐﻟﻤﻬﻴﻤﻦ َ َ ‪ِ ‬‬

‫)ﺹ ‪ ١١٢‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪( ١٢١‬‬

‫ﺹ ‪٢٧٤‬‬

‫‪" -٥‬ﺍﻳﻨﮑﻪ ﺩﺭﺑﺎﺭﻩ ﮐﺴﺐ ﻭ ﻣﻌﺎﻣﻼﺕ ﺫﮐﺮ ﻧﻤﻮﺩﻯ ﺍﻳﻦ ﺍﻣﻮﺭ ﺩﺭ‬

‫ﻣﻌﻠﻖ ﺷﺪﻩ ‪ .‬ﺑﺎ ﻧﻔﻮﺱ ﻣﺆﻣﻨﮥ ﻣﺴﺘﻘﻴﻤﻪ ﻣﺸﻮﺭﺕ ﻧﻤﺎﺋﻴﺪ‬ ‫ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﺑﻤﺸﻮﺭﺕ ّ‬

‫ﺘﻮﮐﻼ ﻋﻠﻰ ﺍ‪‬‬ ‫ﻳﻌﻨﻰ ﺩﺭ ﮐﺴﺐ ﻭ ﺍﻗﺘﺮﺍﻑ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ ﻭ ﺁﻧﭽﻪ ﻇﺎﻫﺮ ﺷﻮﺩ ﻣ‬ ‫ً‬

‫ﺳﻤﻊ‬ ‫ﺣﮑﻢ ﭐ‪َ ِ‬ﻭ َ َ‬ ‫ﻋﻤﻞ ﮐﻨﻴﺪ ‪َ َ .‬‬ ‫ﻟﻤﻦ َ ِ َ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﻫﺬﺍ َ ْ ُ‬ ‫ﻫﺬﺍ ُ ْ ُ‬ ‫ﺍﻣﺮﭐ‪ٰ َ ُ ِ‬‬ ‫ﻟﻠﻐﺎﻓﻠﻴﻦ "‪.‬‬ ‫ﻋﻤﻠﻮ َ ْ ٌ‬ ‫ﻭﻳﻞ ِ ْ َ ِ ِ ْ َ‬ ‫َﻭ َ ِ َ َ‬ ‫***‬

‫)ﺹ ‪ ٤١١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﮐﻠﻰ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ‬ ‫‪-١‬‬ ‫ﻫﻮﺍﻻﺑﻬﻰ ﺍﻯ ﺟﻤﻊ ﺩﺭ ﺍﻣﻮﺭ ﺟﺰﺋﻰ ﻭ ّ‬ ‫ٰ‬ ‫ﺗﺒﺼﺮ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ﻣﺸﻮﺭﺕ ﻧﻤﺎﻳﺪ ﺗﺎ ﺑﺂﻧﭽﻪ ﻣﻮﺍﻓﻖ ﺍﺳﺖ ّ‬ ‫ﺍﻃﻼﻉ ﻳﺎﺑﺪ ‪ .‬ﺷﻮﺭ ﺳﺒﺐ ّ‬ ‫ﺗﻌﻤﻖ ﺩﺭ ﻣﺴﺎﺋﻞ ﻣﺠﻬﻮﻝ ‪ .‬ﺍﻧﻮﺍﺭ ﺣﻘﻴﻘﺖ ﺍﺯ ﺭﺥ ﺍﻫﻞ ﻣﺸﻮﺭﺕ ﻃﺎﻟﻊ‬ ‫ﺍﺳﺖ ﻭ ّ‬ ‫ﮔﺮﺩﺩ ﻭ َﻣﻌﻴﻦ ﺣﻴﺎﺕ ﺩ ﺭﭼﻤﻨﺴﺘﺎﻥ ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻥ ﺟﺎﺭﻯ ﮔﺮﺩﺩ ‪ .‬ﺍﻧﻮﺍﺭ‬

‫ﻣﺰﻳﻦ ﺷﻮﺩ ﻭﻟﻰ ﺑﺎﻳﺪ ﺍﻋﻀﺎء‬ ‫ﻋﺰﺕ ﻗﺪﻳﻤﻪ ﺑﺘﺎﺑﺪ ﻭ ﺳﺪﺭﮤ ﻭﺟﻮﺩ ﺑﺎﺛﻤﺎﺭ ﺑﺪﻳﻌﻪ ّ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ﻭ ﺍﻟﻔﺖ ﻭ ﺻﺪﺍﻗﺖ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺑﺎﺷﻨﺪ‪ .‬ﺍﺻﻮﻝ‬ ‫ﻣﺸﻮﺭﺕ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ّ‬

‫ﻣﻠﺖ ﺩﺭ ﺍﻣﻮﺭ ﻋﺎﺩﻳﻪ ﻧﻴﺰ ﺷﻮﺭ‬ ‫ﻣﺸﻮﺭﺕ ﺍﺯ ﺍﻋﻈﻢ ﺍﺳﺎﺱ ﺍﻟﻬﻰ ﻭ ﺑﺎﻳﺪ ﺍﻓﺮﺍﺩ ّ‬

‫ﻧﻤﺎﻳﻨﺪ ﻉ ﻉ "‪.‬‬

‫)ﺹ ‪ ٤١٢‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " -٢‬ﺩﺭ ﺧﺼﻮﺹ ﻣﺸﻮﺭﺕ ﻣﺄﻣﻮﺭ ﺑﻬﺎ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ﺍﺯ‬

‫ﺍﻟﺒﺘﻪ ﺑﻬﺘﺮ ﺍﺯ ﺭﺃﻯ ﻭﺍﺣﺪ‬ ‫ﻣﺸﻮﺭﺕ ﻣﻘﺼﻮﺩ ﺁﻧﺴﺖ ﮐﻪ ﺁﺭﺍء ﻧﻔﻮﺱ‬ ‫ّ‬ ‫ﻣﺘﻌﺪﺩﻩ ّ‬

‫ﻗﻮﺕ ﺷﺨﺺ ﻭﺍﺣﺪ ﺍﺳﺖ ﻟﻬﺬﺍ‬ ‫ﺍﻟﺒﺘﻪ ﺍﻋﻈﻢ ﺍﺯ ّ‬ ‫ﺍﺳﺖ ﻧﻈﻴﺮ ﻗﻮﺕ ﻧﻔﻮﺱ ﮐﺜﻴﺮﻩ ّ‬ ‫ﺷﺨﺼﻴﻪ ﮔﺮﻓﺘﻪ ﺗﺎ‬ ‫ﻋﺎﺩﻳﻪ‬ ‫ﻣﺄﻣﻮﺭ ِ ِﺑﻪ ﻭ ﺁﻥ ﺍﺯ ﺍﻣﻮﺭ‬ ‫ﺷﻮﺭ ﻣﻘﺒﻮﻝ ﺩﺭﮔﺎﻩ ﮐﺒﺮﻳﺎ‬ ‫ٌ‬ ‫ّ‬ ‫ّ‬

‫ﺹ ‪٢٧٥‬‬

‫ﺍﻟﺒﺘﻪ ﺍﮔﺮ ﺑﺎ ﺑﻌﻀﻰ‬ ‫ﻋﻤﻮﻣﻴﻪ ‪.‬‬ ‫ﮐﻠﻴﻪ‬ ‫ً‬ ‫ﻣﺜﻼﺷﺨﺼﻰ ﺭﺍ ﮐﺎﺭﻯ ﺩﺭ ﭘﻴﺶ ّ‬ ‫ّ‬ ‫ﺍﻣﻮﺭ ّ‬

‫ﺗﺤﺮﻯ ﻭ ﮐﺸﻒ ﺁﻧﭽﻪ ﻣﻮﺍﻓﻖ ﺍﺳﺖ ﮔﺮﺩﺩ ﻭ‬ ‫ﺍﻟﺒﺘﻪ ّ‬ ‫ﺍﺧﻮﺍﻥ ﻣﺸﻮﺭﺕ ﮐﻨﺪ ّ‬

‫ﺣﻘﻴﻘﺖ ﺣﺎﻝ ﻭﺍﺿﺢ ﻭ ﺁﺷﮑﺎﺭ ﺷﻮﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﺎﻓﻮﻕ ﺁﻥ ﺍﮔﺮ ﺍﻫﻞ ﻗﺮﻳﻪ ﺍﻯ‬

‫ﺍﻟﺒﺘﻪ ﻃﺮﻳﻖ ﺻﻮﺍﺏ ﻧﻤﻮﺩﺍﺭ‬ ‫ﺑﺠﻬﺖ ﺍﻣﻮﺭ ﺧﻮﻳﺶ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻣﺸﻮﺭﺕ ﻧﻤﺎﻳﻨﺪ ّ‬ ‫ﻣﺜﻼﺍﻫﻞ ﺻﻨﻌﺖ ﺩﺭ ﺍﻣﻮﺭ ﺧﻮﻳﺶ ﺑﺎ‬ ‫ﺷﻮﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﻫﺮ ﺻﻨﻒ ﺍﺯ ﺍﺻﻨﺎﻑ‬ ‫ً‬

‫ﺗﺠﺎﺭﻳﻪ ﻣﺸﻮﺭﺕ ﮐﻨﻨﺪ‪ .‬ﺧﻼﺻﻪ‬ ‫ﺗﺠﺎﺭ ﺩﺭ ﻣﺴﺎﺋﻞ‬ ‫ّ‬ ‫ﻳﮑﺪﻳﮕﺮ ﻣﺸﻮﺭﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ّ‬ ‫ﺷﻮﺭ ﻣﻘﺒﻮﻝ ﻭ ﻣﺤﺒﻮﺏ ﺩﺭﻫﺮ ﺧﺼﻮﺹ ﻭ ﺍﻣﻮﺭ "‪.‬‬

‫)ﺹ ‪ ٤١٢-٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺍﻣﻮﺭ ﻣﺸﻮﺭﺕ ﻧﻤﺎﺋﻴﺪ ﻭ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﺭﺃﻯ‬ ‫‪ " -٣‬ﺍﻯ ّ‬

‫ﻃﻠﺒﻴﺪ ﺁﻧﭽﻪ ﮐﻪ ﺍﺯ ﺷﻮﺭ ﺩ ﺭﺁﻳﺪ ﻣﺠﺮﻯ ﺩﺍﺭﻳﺪ ﺧﻮﺍﻩ ﻣﻮﺍﻓﻖ ﻓﮑﺮ ﻭ ﺭﺃﻯ ﺷﻤﺎ‬

‫ﺑﺎﺷﺪ ﺧﻮﺍﻩ ﻧﺒﺎﺷﺪ ﺯﻳﺮﺍ ﻣﻌﻨﻰ ﺷﻮﺭ ﺍﻳﻨﺴﺖ ﮐﻪ ﺁﻧﭽﻪ ﺭﺍ ﺍﻫﻞ ﺷﻮﺭ ﻣﻮﺍﻓﻖ‬

‫ﺑﻴﻨﻨﺪ ﻣﺠﺮﻯ ﺩﺍﺭﻧﺪ ﻭ ﺣﮑﻤﺖ ﺭﺍ ﺩﺭ ﺟﻤﻴﻊ ﻣﻮﺍﺭﺩ ﻣﻼﺣﻈﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‬

‫ﻭﭐﻟﺜﻨﺎء ﻉ ﻉ "‪.‬‬ ‫ﻋﻠﻴﮑﻢ ‪ُ  ِ ‬‬ ‫ﺯﻳﺮﺍ ﺣﮑﻤﺖ ﺍﺯ ﻧﺼﻮﺹ ﺻﺮﻳﺤﮥ ﮐﺘﺎﺑﺴﺖ ﻭ َ ْ ُ ُ‬ ‫ﭐﻟﺘﺤﻴﺔ َ ‪ُ ‬‬ ‫)ﺹ ‪ ٢٢٧‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺣﺘﻰ ﺑﺠﻬﺖ‬ ‫‪ " -٤‬ﺩﺭ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﺟﺰﺋﻰ ﻭ ّ ِ‬ ‫ﮐﻠﻰ ﺧﻮﻳﺶ ﺷﻮﺭ ﻧﻤﺎﺋﻴﺪ ّ ٰ‬

‫ﻣﺮﺍﺕ ﻣﺸﺎﻭﺭﺕ ﻭ‬ ‫ﮐﺮﺍﺕ ﻭ ّ‬ ‫ﺯﺭﺍﻋﺖ ﻭ ﺻﻨﺎﻋﺖ ﻭ ﺗﺠﺎﺭﺕ ﻭ ﮐﺴﺐ ﻫﺮ ﻳﮏ ّ‬ ‫ﮐﻠﻰ ﺩﺭ ﺍﻣﻮﺭ ﺍﺳﺖ ﻭ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﺳﺒﺐ ﻓﺘﻮﺡ ّ‬ ‫ﻣﻌﺎﻭﻧﺖ ﻧﻤﺎﺋﻴﺪ ﭼﻪ ﺷﻮﺭ ﺍﺯ ﺍﻭﺍﻣﺮ ّ‬

‫ﺣﻖ "‪.‬‬ ‫ﺟﺎﺫﺏ ﻋﻮﻥ ﻭ ﻋﻨﺎﻳﺖ ّ‬

‫)ﺹ ‪ ٤١٣‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫ﺹ ‪٢٧٦‬‬

‫ﻣﻬﻢ ﻭ ﺍﺯ ﺍﻋﻈﻢ ﻭﺳﺎﺋﻂ ﺭﺍﺣﺖ‬ ‫ﻗﻀﻴﮥ ﻣﺸﻮﺭﺕ ﺩﺭ ﺍﻣﻮﺭ ﺑﺴﻴﺎﺭ‬ ‫‪" -٥‬‬ ‫ّ‬ ‫ّ‬

‫ﻣﺜﻼﻧﻔﺴﻰ ﭼﻮﻥ ﺩﺭ ﺍﻣﺮ ﺧﻮﻳﺶ ﺣﻴﺮﺍﻥ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺁﻧﮑﻪ‬ ‫ﻭ ﺳﻌﺎﺩﺕ ﻧﻔﻮﺱ ‪.‬‬ ‫ً‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻣﺤﻔﻠﻰ ﺑﻴﺎﺭﺍﻳﻨﺪ ﻭ ﺗﺪﺑﻴﺮﻯ ﺩﺭ ﺍﻣﺮ‬ ‫ﮐﺎﺭﻯ ﻭ ﮐﺴﺒﻰ ﺧﻮﺍﻫﺪ ﺑﺎﻳﺪ ّ‬

‫ﻋﻤﻮﻣﻴﻪ ﭼﻮﻥ‬ ‫ﺍﻭ ﺑﻨﻤﺎﻳﻨﺪ ﻭ ﺍﻭ ﻧﻴﺰ ﺑﺎﻳﺪ ﻣﺠﺮﻯ ﺩﺍﺭﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ّ‬ ‫ﻣﺸﮑﻠﻰ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﻋﺴﺮﺗﻰ ﺭﻭﻯ ﺩﻫﺪ ﺑﺎﻳﺪ ﻋﻘﻼء ﻣﺠﺘﻤﻊ ﮔﺸﺘﻪ‬

‫ﺑﺤﻖ ﮐﻨﻨﺪ ﻭ ﺗﺴﻠﻴﻢ ﺗﻘﺪﻳﺮ‬ ‫ﺗﻮﮐﻞ‬ ‫ﻣﺸﻮﺭﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺗﺪﺑﻴﺮﻯ ﮐﻨﻨﺪ ﺑﻌﺪ ّ‬ ‫ّ‬

‫ﺷﻮﻧﺪ ﺗﺎ ﻫﺮ ﻧﻮﻉ ﺟﻠﻮﻩ ﮔﺮ ﮔﺮﺩﺩ ﻭ ﭘﻴﺶ ﺁﻳﺪ ﻭ ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﻋﻮﻥ‬

‫ﺭﺏ‬ ‫ﺣﻖ ﺩﺳﺘﮕﻴﺮﻯ ﮐﻨﺪ ‪.‬ﻣﺸﻮﺭﺕ ﺍﺯ ﺍﻭﺍﻣﺮ‬ ‫ﺍﻟﺒﺮﻳﻪ ﺍﺳﺖ "‪.‬‬ ‫ﻭ ﻋﻨﺎﻳﺖ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻗﻄﻌﻴﻪ ّ‬ ‫)ﺹ ‪ ٢٢٨‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﮐﻠﻰ ﺑﻤﺸﻮﺭﺕ ﻗﺮﺍﺭ ﺩﻫﻴﺪ ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﺑﺪﻭﻥ‬ ‫‪ " -٦‬ﺍﻣﻮﺭ ﺭﺍ ﺟﺰﺋﻰ ﻭ ّ‬

‫ﻣﻬﻤﻰ ﻣﺒﺎﺷﺮﺕ ﻧﻨﻤﺎﺋﻴﺪ‪ .‬ﺩﺭﻓﮑﺮ ﻳﮑﺪﻳﮕﺮ ﺑﺎﺷﻴﺪ ﺗﻤﺸﻴﺖ‬ ‫ﻣﺸﺎﻭﺭﺕ ‪ ،‬ﺩﺭ ﺍﻣﺮ ّ‬

‫ﻣﻠﺖ ﺭﺍ ﻣﺤﺘﺎﺝ ﻣﮕﺬﺍﺭﻳﺪ‪.‬‬ ‫ﻏﺼﮥ ﻳﮑﺪﻳﮕﺮ ﺧﻮﺭﻳﺪ‪ .‬ﺍﻓﺮﺍﺩ ّ‬ ‫ﺍﻣﻮﺭ ﻳﮑﺪﻳﮕﺮ ﺩﻫﻴﺪ‪ّ .‬‬ ‫ﻣﺘﻔﻘﴼ ُﺣﮑﻢ ﻳﮏ ﻫﻴﮑﻞ ﭘﻴﺪﺍ ﮐﻨﻴﺪ"‪.‬‬ ‫ﻣﻌﺎﻭﻧﺖ ﻫﻤﺪﻳﮕﺮ ﮐﻨﻴﺪ ّ‬ ‫ﻣﺘﺤﺪﴽ ّ‬ ‫ﺗﺎﮐﻞ ّ‬

‫)ﺹ ‪٧٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺩﺭﺑﺎﺭﮤ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ (‬

‫ﺍﺣﺒﺎ ﺭﻓﺘﺎﺭ ﮐﻨﻢ ﻣﮕﺮ‬ ‫‪ " -٧‬ﻣﻦ ﻫﻤﻴﺸﻪ ﻣﻴﺨﻮﺍﻫﻢ ﺑﻪ ﻣﻴﻞ ﻭ ﻣﺸﻮﺭﺕ ّ‬

‫ﻣﻬﻤﻰ ﮐﻪ ﺻﻼﺡ ﺍﻣﺮﺍ‪ ‬ﻧﺒﺎﺷﺪ ﺁﻧﻮﻗﺖ ﻻﺑّﺪﻡ ﺁﻧﭽﻪ ﺑﺮﺍﻯ ﺍﻣﺮ‬ ‫ﺩﺭ ﺍﻣﻮﺭ ﺑﺴﻴﺎﺭ ّ‬

‫ﻣﺘﻤﺴﮏ ﻣﻴﺸﻮﻳﻢ "‪.‬‬ ‫ﺍﻟﻬﻰ ﻣﻔﻴﺪ ﺍﺳﺖ‬ ‫ّ‬

‫)ﺹ ‪ ٤١٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫* ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﻩ ﺩﺭ ﻗﺴﻤﺖ "ﻭﻇﺎﺋﻒ ﻭ ﺁﺩﺍﺏ ﺍﺻﺤﺎﺏ ﺷﻮﺭ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬

‫ﺹ ‪٢٧٧‬‬

‫"ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﺍﺑﺮﺍﺭ"‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫‪ " -١‬ﺍﻯ ﭘﺴﺮ ﮐﻨﻴﺰ ﻣﻦ ﺍﮔﺮ ﻓﻴﺾ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻃﻠﺒﻰ ﺑﺎ ﺍﺣﺮﺍﺭ‬

‫ﻣﺼﺎﺣﺐ ﺷﻮ ﺯﻳﺮﺍ ﮐﻪ ﺍﺑﺮﺍﺭ ﺟﺎﻡ ﺑﺎﻗﻰ ﺍﺯ ﮐﻒ ﺳﺎﻗﻰ ﺧﻠﺪ ﻧﻮﺷﻴﺪﻩ ﺍﻧﺪ ﻭ ﻗﻠﺐ‬

‫ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﭼﻮﻥ ﺻﺒﺢ ﺻﺎﺩﻕ ﺯﻧﺪﻩ ﻭ ﻣﻨﻴﺮ ﻭ ﺭﻭﺷﻦ ﻧﻤﺎﻳﻨﺪ " )ﻕ ‪ ٥٨‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " -٢‬ﺍﻯ ﺩﻭﺳﺖ ﺩﺭ ﺭﻭﺿﮥ ﻗﻠﺐ ﺟﺰ ُﮔﻞ ﻋﺸﻖ ﻣﮑﺎﺭ ﻭ ﺍﺯ ﺫﻳﻞ‬

‫ﺣﺐ ﻭ ﺷﻮﻕ ﺩﺳﺖ ﻣﺪﺍﺭ ﻣﺼﺎﺣﺐ ﺍﺑﺮﺍﺭ ﺭﺍ ﻏﻨﻴﻤﺖ ﺩﺍﻥ ﻭ ﺍﺯ ﻣﺮﺍﻓﻘﺖ‬ ‫ﺑﻠﺒﻞ‬ ‫ّ‬

‫ﺍﺷﺮﺍﺭ ﺩﺳﺖ ﻭ ﺩﻝ ﻫﺮ ﺩﻭ ﺑﺮﺩﺍﺭ "‪.‬‬

‫)ﻕ ‪ ٣‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " -٣‬ﺍﻯ ﭘﺴﺮ ﻣﻦ ﺻﺤﺒﺖ ﺍﺷﺮﺍﺭ ﻏﻢ ﺑﻴﻔﺰﺍﻳﺪ ﻭ ﻣﺼﺎﺣﺒﺖ ﺍﺑﺮﺍﺭ‬ ‫ﻣﻊ‬ ‫ﺍﺭﺍﺩ َ ْ‬ ‫ﻓﻠﻴﺄﻧﺲ َ َ‬ ‫ﻳﺄﻧﺲ َ َ‬ ‫ﻣﻊ ﭐ‪ْ ِ َ ْ َ ِ‬‬ ‫ﺯﻧﮓ ﺩﻝ ﺑﺰﺩﺍﻳﺪ َ ْ‬ ‫ﺍﻥ َ ِ َ‬ ‫ﻣﻦ َ َ َ‬

‫َ ِ ‪ِ ‬‬ ‫ﻓﻠﻴﺴﻤﻊ‬ ‫ﻣﻦ َ َ َ َ ْ‬ ‫ﮐﻼﻡﭐ‪ْ َ ْ َ ْ َ ِ‬‬ ‫ﺍﺭﺍﺩﺍﻥ َ ْ َ َ‬ ‫ﺍﺣﺒﺎ‪‬ﻪ َﻭ َ ْ‬ ‫ﻳﺴﻤﻊ َ َ َ‬

‫ﺍﺻﻔ ‪ِ ‬‬ ‫ﮐﻠﻤﺎﺕ َ ْ ِ‬ ‫َِ ِ‬ ‫ﻴﺎ‪‬ﻪ "‪) .‬ﻕ ‪ ٥٦‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫" ﺍﮔﺮ ﺍﻳﻦ ﺩﻭ ُﺣﮑﻢ ﻣﺤﮑﻢ ﮐﻪ ﻣﻌﺎﺷﺮﺕ ﻭ ﺍﻟﻔﺖ ﻭ ﻣﺠﺎﻟﺴﺖ ﺑﺎ ﺍﺑﺮﺍﺭ ﺍﺯ‬

‫ﮐﺎﻣﻼ ﻣﺘﻤﺎﺩﻳﴼ ﻣﻌﻤﻮﻝ ﮔﺮﺩﺩ‬ ‫ﻋﺎﻟﻢ ﻭ ﻣﺠﺎﻧﺒﺖ ﺍﺷﺮﺍﺭ ﻭ ﺍﻏﻴﺎﺭ ﺍﺳﺖ‬ ‫ﺗﻤﺎﻡ ﺍﻫﻞ َ‬ ‫ً‬

‫ﭼﻨﺪﻯ ﻧﮕﺬﺭﺩ ﮐﻪ ﻧﺪﺍﻯ ﺟﺎﻧﻔﺰﺍﻯ ﺍﻣﺮ ﺑﻬﺎ ﻫﺮ ﻣﺴﺘﻤﻊ ﻫﻮﺷﻤﻨﺪ ﺭﺍ ﺍﺯ ﺗﻤﺎﻡ‬

‫ﻋﺎﻟﻢ ﺟﺬﺏ ﻧﻤﻮﺩﻩ ﻫﺪﺍﻳﺖ ﻧﻤﺎﻳﺪ" )ﺹ ‪ ٢٤‬ﺝ ‪١‬ﺗﻮﻗﻴﻌﺎﺕ (‬ ‫ﻃﺒﻘﺎﺕ ﻭ ﺍﮐﻨﺎﻑ ﺍﻫﻞ َ‬ ‫* ﺑﻪ ﻧﺼﻮﺹ ﻗﺴﻤﺖ "ﻧﻬﻰ ﺍﺯ ﻣﻌﺎﺷﺮﺕ ﺑﺎﺍﺷﺮﺍﺭ"ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﺋﻴﺪ*‬

‫ﺹ ‪٢٧٨‬‬

‫"ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﻭ ﻣﻘﺎﻡ ﻣﻮﻣﻦ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻋﻬﺪﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫‪ " -١‬ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﺑﺰﺭﮒ ﺍﺳﺖ ﭼﻨﺪﻯ ﻗﺒﻞ ﺍﻳﻦ ﮐﻠﻤﻪ ﻋﻠﻴﺎ ﺍﺯ ﻣﺨﺰﻥ‬

‫ﺍﺑﻬﻰ ﻇﺎﻫﺮ‪ .‬ﺍﻣﺮﻭﺯ ﺭﻭﺯﻳﺴﺖ ﺑﺰﺭﮒ ﻭ ﻣﺒﺎﺭﮎ ﺁﻧﭽﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﺴﺘﻮﺭ‬ ‫ﻗﻠﻢ‬ ‫ٰ‬

‫ﺑﺤﻖ‬ ‫ﺑﻮﺩﻩ ﺍﻣﺮﻭﺯ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﻣﻴﺸﻮﺩ ‪ .‬ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﺑﺰﺭﮒ ﺍﺳﺖ ﺍﮔﺮ‬ ‫ّ‬

‫ﺗﻤﺴﮏ ﻧﻤﺎﻳﺪ ﻭ ﺑﺮ ﺍﻣﺮ ﺛﺎﺑﺖ ﻭ ﺭﺍﺳﺦ ﺑﺎﺷﺪ‪ .‬ﺍﻧﺴﺎﻥ ﺣﻘﻴﻘﻰ ﺑﻤﺜﺎﺑﻪ‬ ‫ﻭ ﺭﺍﺳﺘﻰ‬ ‫ّ‬ ‫ﺍﻟﺮﺣﻤﻦ ﻣﺸﻬﻮﺩ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﺳﻤﻊ ﻭ ﺑﺼﺮ ﻭ ﺍﻧﺠﻢ ﺍﻭ ﺍﺧﻼﻕ‬ ‫ﺁﺳﻤﺎﻥ ﻟﺪﻯ ّ ٰ‬ ‫ﻣﺮﺑﻰ ﺍﻣﮑﺎﻥ "‪.‬‬ ‫ﻣﻀﻴﺌﻪ ﻣﻘﺎﻣﺶ ﺍﻋﻠﻰ ﺍﻟﻤﻘﺎﻡ ﻭ ﺁﺛﺎﺭﺵ ّ‬ ‫ﻣﻨﻴﺮﮤ ُ‬

‫‪ " -٢‬ﺍﻣﺮﻭﺯ ﺭﻭﺯ ﻇﻬﻮﺭ ﻣﻘﺎﻣﺎﺕ ﺍﻧﺴﺎﻧﻴﺴﺖ ﺟﻬﺪ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﺍﺯ ﺷﻤﺎ‬ ‫ﻇﺎﻫﺮ ﺷﻮﺩ ﺁﻧﭽﻪ ﻻﻳﻖ ﻫﺴﺖ "‪.‬‬

‫)ﺹ ‪ ٣٧‬ﺝ ‪ ٧‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ﻭﺍﻻ ﭘﺴﺖ ﺗﺮ ﺍﺯ‬ ‫ﻣﺰﻳﻦ ّ‬ ‫‪ " -٣‬ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﺑﻠﻨﺪ ﺍﺳﺖ ﺍﮔﺮ ﺑﺎﻧﺴﺎﻧ ّﻴﺖ ّ‬ ‫ﺟﻤﻴﻊ ﻣﺨﻠﻮﻕ ﻣﺸﺎﻫﺪﻩ ﻣﻴﺸﻮﺩ " ‪.‬‬

‫)ﺹ ‪ ١‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫‪ " -٤‬ﺍﻧﺴﺎﻥ ﻃﻠﺴﻢ ﺍﻋﻈﻢ ﺍﺳﺖ ﻭﻟﮑﻦ ﻋﺪﻡ ﺗﺮﺑﻴﺖ ﺍﻭ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ ﺑﺎ‬

‫ﺍﺧﺮﻯ ﺑﻤﻘﺎﻡ ﺗﻌﻠﻴﻢ‬ ‫ﺍﻭﺳﺖ ﻣﺤﺮﻭﻡ ﻧﻤﻮﺩﻩ ‪ .‬ﺑﻴﮏ ﮐﻠﻤﻪ ﺧﻠﻖ ﻓﺮﻣﻮﺩ ﻭ ﺑﮑﻠﻤﮥ‬ ‫ٰ‬

‫ﻫﺪﺍﻳﺖ ﻧﻤﻮﺩ ﻭ ﺑﮑﻠﻤﮥ ﺩﻳﮕﺮ ﻣﺮﺍﺗﺐ ﻭ ﻣﻘﺎﻣﺎﺗﺶ ﺭﺍ ﺣﻔﻆ ﻓﺮﻣﻮﺩ‪.‬‬

‫ﺣﻀﺮﺕ ﻣﻮﺟﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻤﺜﺎﺑﻪ ﻣﻌﺪﻥ ﮐﻪ ﺩﺍﺭﺍﻯ ﺍﺣﺠﺎﺭ ﮐﺮﻳﻤﻪ‬

‫ﺍﺳﺖ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎ ﺑﻪ ﺗﺮﺑﻴﺖ ﺟﻮﺍﻫﺮ ﺁﻥ ﺑﻌﺮﺻﮥ ﺷﻬﻮﺩ ﺁﻳﺪ ﻭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺯ‬

‫ﺍﺑﻬﻰ (‬ ‫ﺁﻥ ﻣﻨﺘﻔﻊ ﮔﺮﺩﺩ ") ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻘﺼﻮﺩ ﺹ ‪ ٩٦‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬ ‫ﺹ ‪٢٧٩‬‬

‫ﻣﻠﮏ ﺍﻓﻀﻞ ﺍﺳﺖ ﻭ ﺩﻭﻥ‬ ‫‪ " -٥‬ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑﺎﻧﺴﺎﻧﻴﺖ ﻇﺎﻫﺮ ﺷﻮﺩ ﺍﺯ َ َ‬ ‫ﺁﻥ ﺍﺯ ﺣﻴﻮﺍﻥ ﭘﺴﺖ ﺗﺮ "‪.‬‬

‫ﺍﻋﻠﻰ (‬ ‫)ﺹ ‪ ٢٢٨‬ﺝ ‪ ٧‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺣﺐ ﺍﻟﻬﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﭼﻨﺎﻧﭽﻪ‬ ‫‪ " -٦‬ﻫﺮ ﻗﻠﺒﻰ ﻗﺎﺑﻞ ﻭﺩﻳﻌﮥ ُ ّ‬

‫ﻫﺮ ﺍﺭﺿﻰ ﻻﻳﻖ ﺍﻧﺒﺎﺕ ﺭﻳﺎﺣﻴﻦ ﺑﺪﻳﻌﻪ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﻣﮕﺮ ﻗﻠﺐ ﺍﻧﺴﺎﻥ ﮐﻪ‬

‫ﻓﺘﺒﺎﺭﮎ‬ ‫ﻻﺯﺍﻝ ﺣﺎﻣﻞ ﺍﻣﺎﻧﺖ‬ ‫ٰ‬ ‫ﺭﺣﻤﻦ ﻭ َ ْ ِ‬ ‫ﻣﻨﺒﺖ ﺳﻨﺒﻼﺕ ﺣﮑﻤﺖ ﻭ ﺗﺒﻴﺎﻥ ﺑﻮﺩﻩ ‪َ َ َ َ َ .‬‬

‫ﭐﻟﻔﻀﻞ َ ِ ْ َ ِ‬ ‫ﻭﭐﻻﺣﺴﺎﻥ ‪ .‬ﻭﻟﮑﻦ ﻫﺮ ﮐﻪ ﺑﺼﻮﺭﺕ ﺑﺸﺮ ‪،‬ﻻﻳﻖ‬ ‫ﺫﻭ ْ َ ْ ِ‬ ‫ﭐﻟﺮﺣﻤﻦ ُ ْ‬ ‫‪ُ ٰ ْ ‬‬

‫ﻣﻨﻈﺮ ﺍﮐﺒﺮﻧﻪ ﻭ ﺍﺯ ﺍﻧﺴﺎﻥ ﺑﻴﻦ ﻳﺪﻯ ﺍ‪ ‬ﻣﺤﺴﻮﺏ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﭼﻪ ﮐﻪ ﻫﺮ ﻧﻔﺴﻰ ﺍﺯ‬

‫ﺧﻠﻊ ﻋﺮﻓﺎﻥ ﻋﺎﺭﻯ ﻣﺎﻧﺪ ﺍﺯ ﺑﻬﺎﺋﻢ ﻋﻨﺪﺍ‪ ‬ﻣﺬﮐﻮﺭ" )ﺹ ‪ ٣٣‬ﺝ ‪٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ (‬

‫ﻣﻘﺪﺭ‬ ‫ﺑﺤﺰﻥ ﺟﻤﺎﻝ ﺫﻭﺍﻟﺠﻼﻝ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ ﻣﻘﺒﻞ ﻣﻘﺎﻣﻰ ّ‬ ‫‪ " -٧‬ﻗﺴﻢ ُ‬

‫ﺍﺑﺮﺓ ﺍﺯ ﺁﻥ ﻣﻘﺎﻡ ﺑﺮﺍﻫﻞ ﺍﺭﺽ ﻇﺎﻫﺮ ﺷﻮﺩ ﺟﻤﻴﻊ‬ ‫ﻣﻦ َ ‪‬‬ ‫ﺷﺪﻩ ﮐﻪ ﺍﮔﺮ ّ‬ ‫ﺍﻗﻞ ِ ْ‬ ‫ﺳﻢ ِ ْ َ‬

‫ﺍﺯ ﺷﻮﻕ ﻫﻼﮎ ﺷﻮﻧﺪ ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﺣﻴﺎﺕ ﻇﺎﻫﺮﻩ ﻣﻘﺎﻣﺎﺕ ﻣﺆﻣﻨﻴﻦ ﺍﺯ ﺧﻮﺩ‬

‫)ﺹ ‪ ١٥٥‬ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﻣﺆﻣﻨﻴﻦ ﻣﺴﺘﻮﺭ ﺷﺪﻩ "‪.‬‬

‫ﭐﻟﺮﺑﻴﻊ ِﻓﻲ ٓ ِ‬ ‫ﭐﻻﻓﺎﻕ‬ ‫( ‪ٰ " -٨‬ﻳﺎ َﺍ ْ َ‬ ‫ﭐﻟﺒﻬﺎ‪ْ ُ ْ َ ‬‬ ‫ﺍﻧﺘﻢ َ َ ‪ُ ‬‬ ‫ﻫﻞ ْ َ َ‬ ‫ﻧﺴﺎ‪‬ﻢ ‪ِ ِ ‬‬

‫ﺑﻄﺮﺍﺯ ِ ْ َ ِ‬ ‫ﺑﮑﻢ‬ ‫ﭐﻻﻣﮑﺎﻥ ِ َ َ ِ‬ ‫ﺯﻳﻨﴼ ِ ْ َ َ‬ ‫ﻋﺮﻓﺎﻥ ‪ِ ۭ ْ ‬‬ ‫ﭐﻟﺮﺣﻤﻦ َﻭ ِ ُ ْ‬ ‫ﺑﮑﻢ َ ‪‬‬ ‫ِ ُ ْ‬ ‫ﭐﻟﻌﺎﻟﻢ َﻭ ْ َ َ ِ‬ ‫ﭐﻻﻧﻮﺍﺭ ‪."....‬‬ ‫َْ ُ ْ‬ ‫ﭐﺷﺮﻗﺖ ْ َ ْ َ ُ‬ ‫ﭐﺑﺘﺴﻢ َ ْ ُ‬ ‫ﺛﻐﺮ ْ َ َ ِ‬

‫)ﺹ ‪ ١٥٨‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬

‫ﺍﻧﺠﻢ‬ ‫‪ " -٩‬ﺍﻯ ﺩﻭﺳﺘﺎﻥ ﻗﺪﺭ ﻭ ﻣﻘﺎﻡ ﺧﻮﺩ ﺭﺍ ﺑﺪﺍﻧﻴﺪ ‪...‬ﺷﻤﺎﺋﻴﺪ ُ‬

‫ﻣﻌﻠﻖ‬ ‫ﮐﻞ ّ‬ ‫ﺳﻤﺎء ﻋﺮﻓﺎﻥ ﻭ ﻧﺴﺎﺋﻢ ﺳﺤﺮﮔﺎﻫﺎﻥ ‪ .‬ﺷﻤﺎﺋﻴﺪ ﻣﻴﺎﻩ ﺟﺎﺭﻳﻪ ﮐﻪ ﺣﻴﺎﺕ ّ‬

‫ﺍﺣﺮﻑ ﮐﺘﺎﺏ "‪.‬‬ ‫ﺑﺂﻥ ﺍﺳﺖ ﻭ ﺷﻤﺎﺋﻴﺪ ْ ُ‬ ‫)ﺹ ‪ ١٥٨‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬ ‫ﺹ ‪٢٨٠‬‬

‫ﮐﻮﺛﺮ ْ َ َ َ ِ‬ ‫ﭐﻟﺤﻴﻮﺍﻥ‬ ‫ﭐﻟﺒﻬﺎ‪ْ َ ‬‬ ‫‪َ " -١٠‬ﻳﺎ َ ْ َ‬ ‫ﺟﺮﻯ َ ْ َ ُ‬ ‫ﺍﻫﻞ ْ َ َ‬ ‫ﻗﺪ َ َ ٰ‬

‫ﻣﻨﻪ ِ ْ ِ‬ ‫ﻧﻔﺴﮑﻢ َ ِ‬ ‫ﻟﻠﺬﻳﻦ‬ ‫ِ َ‬ ‫ﺍﻥ ْ َ ُ ْ‬ ‫ﻻُْ ِ ُ ْ‬ ‫ﭐﺷﺮﺑﻮﺍ ِ ْ ُ‬ ‫ﺭﻏﻤﴼ ِ ‪َ ْ ِ ‬‬ ‫ﺑﭑﺳﻤﻲ َ ْ َ‬

‫ﻣﺎﻟﮏ ْ َ ْ َ ِ‬ ‫ﮐﻔﺮﻭﺍ ِﺑﭑ‪ِ ِ َ ِ‬‬ ‫ﭐﻻﺩﻳﺎﻥ "‪) .‬ﺹ ‪ ١٥٩‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ( ‪" -١١‬‬ ‫َ​َُْ‬ ‫ﻗﺮﺓ ﻋﻴﻦ‬ ‫ﻃﻮﺑﻰ ِ َ ْ ِ‬ ‫ﺣﻖ ﺷﺎﻫﺪ ﻭ ﮔﻮﺍﻩ ﮐﻪ ﺍﻳﻦ ﺟﻤﻊ ّ ٌ‬ ‫ﭐﻟﺒﻬﺎ‪ّ ‬‬ ‫ﻻﻫﻞ ْ َ َ‬ ‫‪ٰ َ ُ " - ١١‬‬

‫ﺧﻠﻘﺘﻨﺪ ﻭ ﻧﻮﺭ ﺩﻳﺪﻩ ﺍﺑﺪﺍﻉ ﻭ ﻓﻄﺮﺕ ‪ .‬ﺑﻮﺟﻮﺩ ﺁﻧﺎﻥ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺯﻳﻨﺖ ﻳﺎﻓﺘﻪ ﻭ ﻟﻮﺡ ﻣﺤﻔﻮﻅ‬ ‫ﻣﻄﺮﺯ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ "‪.‬‬ ‫ﺳﺒﺤﺎﻧﻰ ﺑﻄﺮﺍﺯ ﺑﺪﻳﻊ ّ‬

‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ١٥٩‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﻣﻦ ِﻓﻲ ْ ِ ْ َ ِ‬ ‫ﻣﻦ‬ ‫ﭐﻻﻣﮑﺎﻥ ِ ْ‬ ‫ﻟﻴﻨﺼﻌﻖ ِ ْ‬ ‫‪ْ َ " -١٢‬‬ ‫ﭐﻟﻐﻄﺎء َ ِ ْ َ ِ ُ‬ ‫ﻟﻮ َ َ َ‬ ‫ﮐﺸﻒ ْ ِ َ ُ‬ ‫َ َ َ ِ‬ ‫ﻭﭐﻧﻘﻄﻌﻮﺍ ِﻓﻲ‬ ‫ﺗﻮﺟﻬﻮﺍ ِ َﺍﻟﻰ ﭐ‪ْ ُ َ َ ْ َ ُ‬‬ ‫ﭐﻟﺬﻳﻦ َ َ ‪ْ ُ ‬‬ ‫ﻣﻘﺎﻣﺎﺕ ‪َ ْ ِ ‬‬

‫ُ ‪ِ‬‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ "‪ ) .‬ﺹ ‪ ١٦٠‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬ ‫ﺣﺒﻪ َ ِ‬ ‫ﻋﻦ ْ َ َ ِ ْ َ‬

‫ﺍﻥ ‪ِ ‬‬ ‫ﺫﮐﺮ‬ ‫ﻗﻤﻴﺺ ْ ِ‬ ‫ﻗﻞ ِ ‪‬‬ ‫‪ْ ُ " -١٣‬‬ ‫ﻧﻔﺤﺎﺕ َ ِ ْ ِ‬ ‫ﻟﻢ َ ْ َ ِ ْ‬ ‫ﭐﻟﺬﻱ َ ْ‬ ‫ﻣﻨﻪ َ َ َ ُ‬ ‫ﺗﻨﺘﺸﺮ ِ ْ ُ‬ ‫ﻳﺼﺪﻕ َ َ ْ ِ‬ ‫ﻫﺬﺍ ‪ِ َ ‬‬ ‫َ ‪ِ‬‬ ‫ﭐﺳﻢ‬ ‫ﭐﻟﺮﺣﻤﻦ ِﻓﻲ َ َ‬ ‫ﻟﻦ َ ْ ُ َ‬ ‫ﺭﺑﻪ ‪ِ ٰ ْ ‬‬ ‫ﭐﻟﺰﻣﺎﻥ َ ْ‬ ‫ﻋﻠﻴﻪ ْ ُ‬ ‫ِْ ْ َ ِ‬ ‫ﻧﻔﺴﻪ‬ ‫ﺳﻮﻑ َ ِ ُ‬ ‫ﭐﻟﻬﻮﻯ َ ْ َ‬ ‫ﻤﻦ ‪َ َ ‬‬ ‫ﺍﻧﻪ ِﻣ ‪ِ ‬‬ ‫ﻳﺤﺪ َ ْ َ ُ‬ ‫ﭐﻻﻧﺴﺎﻥ ِ ‪ُ ‬‬ ‫ﭐﺗﺒﻊ ْ َ َ ٰ‬

‫ِﻓﻲ ُ ْ َ ٍ‬ ‫ﻋﻈﻴﻢ "‪) .‬ﻟﻮﺡ ﻧﺎﭘﻠﺌﻮﻥ ﺳﻮﻡ ‪ -‬ﺹ ‪ ١٠٨‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬ ‫ﺧﺴﺮﺍﻥ َ ِ ْ ٍ‬ ‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺗﻌﻠﻖ ﺑﻌﺎﻟﻢ ﺑﺎﻻ‬ ‫‪ " -١‬ﺩﺭ ﺍﻧﺴﺎﻥ ﺩﻭ ﻣﻘﺎﻡ ﺍﺳﺖ ﻳﮏ ﻣﻘﺎﻡ‬ ‫ﺍﻧﺴﺎﻧﻴﺖ ﮐﻪ ّ‬ ‫ّ‬

‫ﺗﻌﻠﻖ ﺑﻌﺎﻟﻢ ﻧﺎﺳﻮﺕ ﺩﺍﺭﺩ‬ ‫ﺭﺑﻮﺑﻴﺖ ﺍﺳﺖ ‪ .‬ﻳﮏ ﻣﻘﺎﻡ‬ ‫ﺩﺍﺭﺩ ﻭ ﻓﻴﺾ‬ ‫ﺣﻴﻮﺍﻧﻴﺖ ﮐﻪ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻳﻌﻨﻰ ﺟﻨﺒﻪ ﺣﻴﻮﺍﻧﻰ ‪ .‬ﻣﺜﻼ ﻏﻀﺐ ﻭ ﺷﻬﻮﺕ ﻭ ﺣﺮﺹ ﻭ ﻇﻠﻢ ﻭ ﺟﻔﺎ ﺍﻳﻨﻬﺎ ﺍﺯ‬

‫ﺣﻠﻢ ﻭ ﻭﻓﺎ ﻭ ﺟﻮﺩ ﻭ ﺳﺨﺎء ﻭ ﻋﺪﻝ ﺍﺯ‬ ‫ﻋﻠﻢ ﻭ ْ‬ ‫ﺧﺼﺎﺋﺺ ﺣﻴﻮﺍﻧﻴﺴﺖ ﻫﻤﻴﻨﻄﻮﺭ ْ‬

‫ﻓﻀﺎﺋﻞ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ " )ﺹ ‪ ٩٧‬ﻗﺴﻤﺖ ﺍﻭﻝ ﻣﺠﻤﻮﻋﻪ ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﺹ ‪٢٨١‬‬

‫ﻗﻮﺱ ﺻﻌﻮﺩ ﺍﺳﺖ ﮐﻪ‬ ‫‪ " -٢‬ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﻧﻬﺎﻳﺖ ﻗﻮﺱ ﻧﺰﻭﻝ ﻭ ﺑﺪﺍﻳﺖ‬ ‫ِ‬

‫ﺍﻋﻠﻰ ﺍﺳﺖ ﺩﻳﮕﺮ ﺍﺯ ﺑﺪﺍﻳﺖ ﺗﺎ ﻧﻬﺎﻳﺖ ﻗﻮﺱ ﺻﻌﻮﺩ ﻣﺮﺍﺗﺐ‬ ‫ﻣﻘﺎﺑﻞ ﻣﺮﮐﺰ‬ ‫ٰ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺍﺳﺖ ‪ .‬ﻗﻮﺱ ﻧﺰﻭﻝ ﺭﺍ ﺍﺑﺪﺍﻉ ﺧﻮﺍﻧﻨﺪ ﻭ ﻗﻮﺱ ﺻﻌﻮﺩ ﺭﺍ ﺍﺧﺘﺮﺍﻉ‬ ‫ّ‬

‫ﺑﺮﻭﺣﺎﻧﻴﺎﺕ "‪.‬‬ ‫ﺑﺠﺴﻤﺎﻧﻴﺎﺕ ﻣﻨﺘﻬﻰ ﮔﺮﺩﺩ ﻭ ﻗﻮﺱ ﺻﻌﻮﺩ‬ ‫ﻧﺎﻣﻨﺪ‪ .‬ﻗﻮﺱ ﻧﺰﻭﻝ‬ ‫ّ‬ ‫ّ‬ ‫)ﺍﺯ ﻗﻄﻌﻪ ‪" ٨١‬ﻣﺴﺄﻟﮥ ﺗﻨﺎﺳﺦ " ﺩﺭ ﻣﻔﺎﻭﺿﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫‪ " -٣‬ﺩﺭ ﺍﻧﺴﺎﻥ ﺩﻭ ﻣﻘﺎﻡ ﻣﻮﺟﻮﺩ ﻧﻮﺭﺍﻧﻰ ﻭ ﻇﻠﻤﺎﻧﻰ ‪ ،‬ﺍﻟﻬﻰ ﻭ ﻃﺒﻴﻌﻰ‬

‫ﺧﻂ ﻓﺎﺻﻞ ﺑﻴﻦ ﻧﻮﺭ ﻭ ﻇﻠﻤﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﺩﺍﺋﺮﮤ‬ ‫ﺭﺣﻤﺎﻧﻰ ﻭ ﺷﻴﻄﺎﻧﻰ ﺯﻳﺮﺍ ّ‬

‫ﺍﺩﻧﻰ ﻭﺍﻗﻊ ﮐﻪ ﻧﻬﺎﻳﺖ ﻧﺰﻭﻝ ﺍﺳﺖ ﻭﻟﻰ ﺑﺪﺍﻳﺖ ﺻﻌﻮﺩ ﺍﺳﺖ‬ ‫ﻭﺟﻮﺩ ﺩﺭ ﺣﻀﻴﺾ‬ ‫ٰ‬

‫ﺘﻴﻦ ﺍﺳﺖ ﻧﻮﺭ ﻭ ﻇﻠﻤﺖ ﻭ ﺿﻼﻟﺖ ﻭﻫﺪﺍﻳﺖ ﺗﺎ ﮐﺪﺍﻡ ﻏﻠﺒﻪ‬ ‫ﺍﻟﺠﻬ َ ْ‬ ‫ﻟﻬﺬﺍ ﺟﺎﺋﺰ َ َ‬

‫ﺍﮔﺮﻧﻔﺲ ﻏﻠﺒﻪ‬ ‫ﻋﻠﻴﻴﻦ ﻭ‬ ‫ﻧﻤﺎﻳﺪ ﺍﮔﺮ ﻋﻘﻞ ﻏﻠﺒﻪ ﮐﻨﺪ ﻧﻮﺭﺍﻧﻰ ﺍﺳﺖ ﻭ ﺍﺯ‬ ‫ْ‬ ‫ﺍﻋﻠﻰ ّ ّ‬ ‫ٰ‬ ‫ﻗﻮﮤ‬ ‫ﮐﻨﺪ ﻭ ﻃﺒﻴﻌﺖ ّ‬ ‫ﺳﺠﻴﻦ ﺯﻳﺮﺍ ّ‬ ‫ﻣﺴﻠﻂ ﮔﺮﺩﺩ ﻇﻠﻤﺎﻧﻰ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﺳﻔﻞ ّ‬

‫ﻣﻈﻔﺮ ﮔﺮﺩﺩ"‪.‬‬ ‫ﻗﻮﮤ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﻨﮕﻨﺪ ﺗﺎﮐﺪﺍﻡ‬ ‫ّ‬ ‫ﻣﻠﮑﻮﺗﻰ ﻭ ّ‬

‫)ﺹ ‪ ١٠٧‬ﺝ ‪ ٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﻧﻔﺴﻰ ﺑﺼﻮﺭﺕ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺁﻳﺪ ﻭﻟﮑﻦ ﺍﺯ ﺷﺆﻭﻥ ﺭﺣﻤﺎﻧﻰ‬ ‫‪ " -٤‬ﺍﮔﺮ ْ‬

‫ﻧﻔﺲ ﺑﺤﻘﻴﻘﺖ ﺍﺯ ﺑﻬﺎﺋﻢ ﺍﺳﺖ ﺑﻠﮑﻪ ﻧﺎﺩﺍﻥ ﺗﺮ ﺍﺯ ﻫﺮ ﺣﻴﻮﺍﻥ‬ ‫ﻏﺎﻓﻞ ﮔﺮﺩﺩ ﺁﻥ ْ‬ ‫ﺻﺎﻣﺖ "‪.‬‬

‫)ﺹ ‪ ٢٤٣‬ﺝ ‪ ٧‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬ ‫****‬

‫ﺹ ‪٢٨٢‬‬

‫ﺍﻟﺮﺣﻤﻦ "‬ ‫"ﻣﻘﺎﻡ ﻭ ﻭﻇﺎﺋﻒ ﺍﻣﺎء ّ ٰ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﮐﻞ‬ ‫‪ " -١‬ﻗﻠﻢ ﺍﻋﻠﻰ ﻓﺮﻕ ﻣﺎﺑﻴﻦ ﻋﺒﺎﺩ ﻭ ﺍﻣﺎء ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﻭ ّ‬

‫ﻣﻘﺮ ﻭ ﻣﻘﺎﻡ ﻋﻄﺎ ﻓﺮﻣﻮﺩ "‬ ‫ﺻﻘﻊ ﻭﺍﺣﺪ ﺑﻌﻨﺎﻳﺖ ﮐﺎﻣﻠﻪ ﻭ ﺭﺣﻤﺖ ﻣﻨﺒﺴﻄﻪ ّ‬ ‫ﺭﺍ ﺩﺭ ُ‬ ‫)ﺹ ‪ ٥٢‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫‪ " -٢‬ﺍﻣﺮﻭﺯ ﻫﺮ ﻳﮏ ﺍﺯ ﺍﻣﺎء ﮐﻪ ﺑﻌﺮﻓﺎﻥ ﻣﻘﺼﻮﺩ ﻋﺎﻟﻤﻴﺎﻥ ﻓﺎﺋﺰ ﺷﺪ ﺍﻭ‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﺍﺯ ﺭﺟﺎﻝ ﻣﺤﺴﻮﺏ "‬

‫)ﺹ ‪ ٢٣٢‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ (‬

‫ﻟﻬﻦ "‪.‬‬ ‫‪" -٣‬ﺍﻣﺮﻭﺯ ﺍﻣﺎء ﺍ‪ ‬ﺍﺯ ﺭﺟﺎﻝ ﻣﺤﺴﻮﺏ‬ ‫ﻟﻬﻦ ﻭ ﻧﻌﻴﻤﴼ َ ُ ‪‬‬ ‫ﻃﻮﺑﻰ َ ُ ‪‬‬ ‫ٰ‬ ‫)ﺹ ‪ ٢٣١‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ (‬

‫‪ " -٤‬ﻫﺮ ﻳﮏ ﺍﺯ ﺍﻣﺎءﺍ‪ ‬ﮐﻪ ﺑﺮ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻣﺎﻧﺪ ﻭ ﺍﺯ ﻣﺎﺩﻭﻧﺶ‬

‫ﻣﻨﻘﻄﻊ ﺷﻮﺩ ﺍﻭﺳﺖ ﺍﻣﺔ ﺍ‪ ‬ﻭﺍﻗﻌﻰ "‪) .‬ﺹ ‪ ٢٨‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫ﮐﺒﺮﻯ‬ ‫ﻭﺻﻴﺖ ﻣﻴﻨﻤﺎﺋﻴﻢ ﺑﻪ ﺗﻨﺰﻳﻪ ﺍﮐﺒﺮ ﻭﻋﺼﻤﺖ‬ ‫‪ " -٥‬ﺟﻤﻴﻊ ﺍﻣﺎء ﺭﺍ‬ ‫ّ‬ ‫ٰ‬ ‫ﻭ ﻗﻴﺎﻡ ﺑﺮ ﺍﻣﻮﺭﻯ ﮐﻪ ﺳﺒﺐ ﺍﺭﺗﻔﺎﻉ ﺍﻣﺮﺍﻟﻬﻰ ﺍﺳﺖ ﻣﺎﺑﻴﻦ ﻧﺴﺎء"‪.‬‬ ‫ﺍﻋﻠﻰ (‬ ‫)ﺹ ‪ ١٦٥‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﻋﺰﺕ ﻗﺪﻳﻤﻪ ﺑﺮ ﺳﺮ ﺍﻣﺎء ّ ٰ‬ ‫‪ " -١‬ﺍﻯ ﻭﺭﻗﮥ ّ‬ ‫ﻃﻴﺒﻪ ﻫﻤﺎﻯ ﺍﻭﺝ ّ‬ ‫ﺹ ‪٢٨٣‬‬

‫ﺭﺑﺎ ِ‬ ‫ﺕ‬ ‫ﺳﺎﻳﻪ ﺍﻓﮑﻨﺪﻩ ﻭ ﺁﻓﺘﺎﺏ ﺍﻓﻖ ﺗﻮﺣﻴﺪ ﺑﺮ ﻭﺟﻮﻩ ﻣﻮﻗﻨﺎﺕ ﭘﺮﺗﻮ ﺍﻧﺪﺍﺧﺘﻪ َ ّ‬

‫ِ‬ ‫ﻋﻔﺖ ﭘﺮﺩﮤ‬ ‫ﺍﺑﻄﺎﻝ ﻣﻴﺪﺍﻥ ﮐﻤﺎﻝ ﮔﺮﺩﻳﺪﻩ ﻭ ﭘﺮﺩﻩ ﻧﺸﻴﻨﺎﻥ ﺧﻠﻮﺗﮕﺎﻩ ّ‬ ‫ِﺣﺠﺎﻝ َ‬

‫ﻏﻔﻠﺖ ﺩﺭﻳﺪﻩ ﻭ ﺑﺴﺮ ﻣﻨﺰﻝ ﻫﺪﺍﻳﺖ ﺭﺳﻴﺪﻩ ﻭ ﺑﺎﻧﻮﺍﺭ ﻣﻮﻫﺒﺖ ﺩﺭﺧﺸﻴﺪﻩ ﻭ‬

‫ﺍﺣﺪﻳﺖ ﺁﺭﻣﻴﺪﻩ ﺧﻮﺷﺎ ﺑﺤﺎﻝ ﺍﻳﺸﺎﻥ "‪.‬‬ ‫ﺭﺏ‬ ‫ّ‬ ‫ﺷﻬﺪ ﻋﻨﺎﻳﺖ ﭼﺸﻴﺪﻩ ﻭ ﺩﺭ ﺳﺎﻳﮥ ّ‬

‫)ﺹ ‪ ١٧٥‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢ -٢٦‬‬

‫‪" -٢‬ﺍﺯ ﺟﻤﻠﻪ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭﺣﺪﺕ ﻧﺴﺎء ﻭ ﺭﺟﺎﻝ ﺍﺳﺖ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺩﻭ ﺑﺎﻝ ﺍﺳﺖ ﻳﮏ ﺑﺎﻝ ﺭﺟﺎﻝ ﻭ ﻳﮏ ﺑﺎﻝ ﻧﺴﺎء ﺗﺎ ﺩﻭ ﺑﺎﻝ‬ ‫ﮐﻪ َ‬ ‫ﻣﺘﺴﺎﻭﻯ ﻧﮕﺮﺩﺩ ﻣﺮﻍ ﭘﺮﻭﺍﺯ ﻧﻨﻤﺎﻳﺪ‪ .‬ﺍﮔﺮ ﻳﮏ ﺑﺎﻝ ﺿﻌﻴﻒ ﺑﺎﺷﺪ ﭘﺮﻭﺍﺯ ﻣﻤﮑﻦ‬

‫ﻋﺎﻟﻢ ﺭﺟﺎﻝ ﺩﺭ ﺗﺤﺼﻴﻞ ﻓﻀﺎﺋﻞ ﻭﮐﻤﺎﻻﺕ‬ ‫ﻋﺎﻟﻢ ﻧﺴﺎء ﻣﺘﺴﺎﻭﻯ ﺑﺎ َ‬ ‫ﻧﻴﺴﺖ ‪ .‬ﺗﺎ َ‬

‫ﻧﺸﻮﺩ ﻓﻼﺡ ﻭ ﻧﺠﺎﺡ ﭼﻨﺎﻧﮑﻪ ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ ﻣﻤﺘﻨﻊ ﻭ ﻣﺤﺎﻝ "‪) .‬ﺍﺯ ﻟﻮﺡ ﻣﺒﺎﺭﮎ‬ ‫ﺩﺭ ﺟﻮﺍﺏ ﺟﻤﻌﻴﺖ ﻻﻫﺎﻯ ‪ -‬ﺹ ‪ ١٠٧‬ﺝ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫‪ " -٣‬ﻣﺮﺩ ﻭ ﺯﻥ ﻫﺮ ﺩﻭ ﺑﺸﺮﻧﺪ ﻭ ﺑﻨﺪﮔﺎﻥ ﻳﮏ ﺧﺪﺍﻭﻧﺪ‪ .‬ﻧﺰﺩ ﺧﺪﺍ‬

‫ﺫﮐﻮﺭ ﻭﺍﻧﺎﺙ ﻧﻴﺴﺖ ‪ .‬ﻫﺮﮐﺲ ﻗﻠﺒﺶ ﭘﺎﮎ ﺗﺮ ﻭ ﺍﻋﻤﺎﻟﺶ ﺑﻬﺘﺮ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ‬

‫ﻣﻘﺮﺏ ﺗﺮ ﺍﺳﺖ ﺧﻮﺍﻩ ﻣﺮﺩ ﺑﺎﺷﺪ ﺧﻮﺍﻩ ﺯﻥ ﺍﻳﻦ ﺗﻔﺎﻭﺗﻰ ﮐﻪ ﺍﻻﻥ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‬ ‫ّ‬

‫ﺍﺯ ﺗﻔﺎﻭﺕ ﺗﺮﺑﻴﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﻧﺴﺎء ﻣﺜﻞ ﺭﺟﺎﻝ ﺗﺮﺑﻴﺖ ﻧﻤﻴﺸﻮﻧﺪ ﺍﮔﺮ ﻣﺜﻞ‬

‫ﺭﺟﺎﻝ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ ﺩﺭ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﻣﺘﺴﺎﻭﻯ ﺷﻮﻧﺪ ﺯﻳﺮﺍ ﻫﺮ ﺩﻭ ﺑﺸﺮﻧﺪ ﻭ‬

‫ﺩﺭ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﻣﺸﺘﺮﮎ ﺧﺪﺍ ﺗﻔﺎﻭﺗﻰ ﻧﮕﺬﺍﺷﺘﻪ " )ﺹ ‪ ٣٣٣ -٤‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﮐﻞ‬ ‫‪ " -٤‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻭﺣﺪﺕ ﻧﻮﻉ ﺭﺍ ﺍﻋﻼﻥ ﻧﻤﻮﺩ ﮐﻪ ﻧﺴﺎء ﻭ ﺭﺟﺎﻝ ّ‬

‫ﺩﺭ ﺣﻘﻮﻕ ﻣﺴﺎﻭﻯ ﺑﻬﻴﭽﻮﺟﻪ ﺍﻣﺘﻴﺎﺯﻯ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺟﻤﻴﻊ ﺍﻧﺴﺎﻧﻨﺪ ﻓﻘﻂ‬

‫ﺹ ‪٢٨٤‬‬

‫ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﺮﺑﻴﺖ ﺩﺍﺭﻧﺪ ﺍﮔﺮ ﻧﺴﺎء ﻣﺎﻧﻨﺪ ﺭﺟﺎﻝ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ ﻫﻴﭻ ﺷﺒﻬﻪ ﺍﻯ‬

‫ﻧﻴﺴﺖ ﮐﻪ ﺍﻣﺘﻴﺎﺯﻯ ﻧﺨﻮﺍﻫﺪ ﻣﺎﻧﺪ ﺯﻳﺮﺍ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﺎﻧﻨﺪ ﻃﻴﻮﺭ ﻣﺤﺘﺎﺝ ﺑﺪﻭ‬ ‫ﺟﻨﺎﺡ ﺍﺳﺖ ﻳﮑﻰ ﺍﻧﺎﺙ ﻭ ﻳﮑﻰ ﺫﮐﻮﺭ‪ .‬ﻣﺮﻍ ﺑﺎ ﻳﮏ ﺑﺎﻝ ﭘﺮﻭﺍﺯ ﻧﺘﻮﺍﻧﺪ ﻧﻘﺺ‬

‫ﻭﺑﺎﻝ ِ‬ ‫ﻳﮏ ﺑﺎﻝ ﺳﺒﺐ ِ‬ ‫ﺑﺎﻟﺪﻳﮕﺮ ﺍﺳﺖ ‪) ."....‬ﺹ ‪ ٢٣٢‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ (‬

‫ﺗﺎﻣﻪ ﺑﻴﻦ ﺫﮐﻮﺭ ﻭ ﺍﻧﺎﺙ ﺩﺭ ﺣﻘﻮﻕ ﺣﺎﺻﻞ ﻧﺸﻮﺩ‬ ‫‪ " -٥‬ﺗﺎ ﻣﺴﺎﻭﺍﺕ ّ‬

‫ﻣﻬﻢ ﺍﺯ ﺩﻭ ﺭﮐﻦ‬ ‫ﺗﺮﻗﻴﺎﺕ ﺧﺎﺭﻕ ﺍﻟﻌﺎﺩﻩ ﻧﻨﻤﺎﻳﺪ ‪ .‬ﺯﻧﺎﻥ ﻳﮏ ﺭﮐﻦ‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ّ‬ ‫ﻣﻌﻠﻢ ﺍﻃﻔﺎﻝ ﺧﺮﺩﺳﺎﻝ ﻣﺎﺩﺭﺍﻧﻨﺪ‪.‬‬ ‫ﻣﺮﺑﻰ ﻭ ّ‬ ‫ﻣﻌﻠﻢ ﺍﻧﺴﺎﻧﻰ ﺯﻳﺮﺍ ّ‬ ‫ﺍﻭﻝ ّ‬ ‫ﻋﻈﻴﻤﻨﺪ ﻭ ّ‬

‫ﺁﻧﺎﻥ ﺗﺄﺳﻴﺲ ﺍﺧﻼﻕ ﮐﻨﻨﺪ ﻭ ﺍﻃﻔﺎﻝ ﺭﺍ ﺗﺮﺑﻴﺖ ﻧﻤﺎﻳﻨﺪ " )ﺹ ‪ ٢٣٥‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ (‬

‫ﺍﻫﻢ ﺍﺯ ﺗﺮﺑﻴﺖ ﺭﺟﺎﻝ ﺍﺳﺖ ﺯﻳﺮﺍ ﻧﺴﻮﺍﻥ‬ ‫‪ " -٦‬ﻫﻮﺍ‪ ‬ﺗﺮﺑﻴﺖ ﻧﺴﻮﺍﻥ ّ‬

‫ﭼﻮﻥ ﺗﺮﺑﻴﺖ ﻳﺎﺑﻨﺪ ﺍﻃﻔﺎﻝ ﻧﻴﺰ ﺩ ﺭﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﮐﻨﻨﺪ ‪ .‬ﺍﺯ‬

‫ﺁﻧﺠﻤﻠﻪ ﻣﺎﺩﺭﻯ ﭼﻮﻥ ﺩﺭ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﺑﻴﺎﻥ ﺩﻻﺋﻞ ﻭ ﺑﺮﺍﻫﻴﻦ ﺍﻟﻬﻰ ﺁﻣﻮﺯﺩ ﺟﻤﻴﻊ‬

‫ﺍﻃﻔﺎﻝ ﺧﻮﻳﺶ ﺭﺍ ﻧﻴﺰ ﺗﺮﺑﻴﺖ ﻭ ﺗﻌﻠﻴﻢ ﻧﻤﺎﻳﺪ"‪) .‬ﺹ ‪ ١٨٩‬ﺝ ‪ ٧‬ﻣﮑﺎﺗﻴﺐ (‬

‫ﺍﻟﻨﺴﺎء ُ ْ َ ِ َ ٌ ِ‬ ‫ﻣﻨﻬﻦ‬ ‫ﻗﺴﻢ ِ ْ ُ ‪‬‬ ‫ﺍﻟﻰ ِ ْ َ ْ ِ‬ ‫ﻗﺴﻤﻴﻦ ‪ٌ ْ ِ .‬‬ ‫‪ُ َ  َ " -٧‬‬ ‫ﻣﻨﻘﺴﻤﺔ َ ٰ‬

‫ﻣﻮﺍﻫﺐ َ ‪ِ ‬‬ ‫ﺭﺑﮏ َﻭ‬ ‫ﺟﺴﻤﺎﻧﻴﺔ َ َ‬ ‫ِ ْ َ ِ‪ٌ‬‬ ‫ﻣﻦ َ َ ِ ِ‬ ‫ﻧﺼﻴﺐ َ ْ‬ ‫ﻟﻴﺲ َ ُ ‪‬‬ ‫ﻫﺆﻻ‪َ ْ َ ‬‬ ‫ﻟﻬﻦ َ ِ ْ ٌ‬ ‫ﮐﭑﻟﻨﺒﺾ ‪ِ َ َ ‬‬ ‫ﭐﻟﺸﺮﻳﺎﻥ‬ ‫ﺭﻭﺣﺎﻧﻴﺔ َ َ‬ ‫ﻦ ُْ َ ِ‪ٌ‬‬ ‫ﻫﺆﻻ‪ِ ْ  َ ‬‬ ‫ِ ْ ٌ‬ ‫ﻣﻨﻬ ‪‬‬ ‫ﻗﺴﻢ ِ ْ ُ‬

‫ﻋﺮﻗﴼ َ ‪ِ َ ‬‬ ‫ﭐﻻﻣﮑﺎﻥ ُ ْ ِ‬ ‫ﺟﺴﻢ ْ ِ ْ َ ِ‬ ‫ﻧﺒﺎﺿﴼﻓﻲ‬ ‫َ‪ٌ َ ‬‬ ‫ﮐﻮﻧﻲ ِ ْ‬ ‫ﻧﺒﺎﺿﺎﺕ ِﻓﻲ ِ ْ ِ‬ ‫ﭐﻟﮑﻞ ِ َﺍﻟﻰ ْ ‪ِ ْ ُ ‬‬ ‫ﻫﻴﮑﻞ ْ ُ ُ ْ ِ‬ ‫ﭐﻟﺴﺠﻮﺩ‬ ‫ﺗﺪﻋﻴﻦ ْ ُ ‪‬‬ ‫َ ْ َ ِ‬ ‫ﺣﺘﻰ َ ْ َ ْ َ‬ ‫ﭐﻟﻮﺟﻮﺩ َ ‪ٰ ‬‬ ‫ﭐﻟﻤﻌﺒﻮﺩ ‪ِ ‬‬ ‫ﻟﻠﺮﺏ ْ َ ْ ُ ْ ِ‬ ‫ﺁﺛﺎﺭﻩ َﻭ‬ ‫ﻧﻮﺍﻟﻪ َﻭ َ َ‬ ‫ِ َْ ‪‬‬ ‫ﭐﻟﺬﻱ َ ‪‬‬ ‫ﺷﺎﻉ َ ُ ُ‬ ‫ﻋﻢ َ َ ُ ُ‬ ‫ﭐﻟﻐﻴﺐ َﻭ ‪ِ ْ ُ ‬‬ ‫ﻭﭐﻟﺘﺤﻴﺔ‬ ‫ﭐﻟﺸﻬﻮﺩ َ ْ ‪ُ  ِ ‬‬ ‫ﮐﻠﻤﺘﻪ )*( ِﻓﻲ ْ َ ْ ِ‬ ‫َ َ ْ‬ ‫ﺫﺍﻋﺖ َ ِ َ ُ ُ‬

‫َ​َْ ِ‬ ‫ﮐﻠﻤﺘﻪ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ‬ ‫ﻋﻠﻴﮏ ﻉ ﻉ " )ﺹ ‪ ١٥٩‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ْ َ - ١٢٩‬‬ ‫ﺫﺍﻋﺖ َ ِ َ ُ ُ‬

‫ﺩﺭ ﻣﺎﺧﺬ ﺑﺎﺷﺘﺒﺎﻩ ﺩﺍﻋﺖ ﮐﻠﻤﺔ ﺗﺎﻳﭗ ﺷﺪﻩ ﺍﺩﺍﺭﮤ ﺁﺭﺷﻴﻮ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﻫﻢ ﻣﺮﻗﻮﻡ‬

‫ﺩﺍﺷﺘﻪ ﺍﻧﺪ ﮐﻪ ﺩﺭ ﺁﺛﺎﺭ ﻣﺸﺎﺑﻪ ﻧﻴﺰ ﺫﺍﻋﺖ ﮐﻠﻤﺘﻪ ﻣﻴﺒﺎﺷﺪ (‬

‫ﺹ ‪٢٨٥‬‬

‫ﺍﻧﻮﺛﻴﺖ ﺑﺠﺎﻥ ﺍﺳﺖ ﻧﻪ ﺑﺠﺴﻢ ﺑﻪ‬ ‫‪ " -٨‬ﺍﻯ ﺧﺎﮎ ﺩﺭ ﮐﺒﺮﻳﺎ‬ ‫ﺭﺟﻮﻟﻴﺖ ﻭ ُ ّ‬ ‫ّ‬

‫ﺩﻝ ﺍﺳﺖ ﻧﻪ ﺑﻪ ِﮔﻞ ﺯﻳﺮﺍ ﺍﻳﻦ ﺩﻭ ﺻﻔﺖ ﺟﺴﻤﺎﻧﻴﺶ ﻣﺠﺎﺯ ﺍﺳﺖ ﻭ ﺭﻭﺣﺎﻧﻴﺶ‬

‫ﺣﻘﻴﻘﺖ ﭼﻪ ﮐﻪ ﻣﻼﺣﻈﻪ ﻣﻴﺸﻮﺩ ﺷﺨﺺ ﺫﮐﻮﺭﻯ ﺑﺎ ﻫﻴﮑﻠﻰ ﭼﻮﻥ ﭘﻴﻞ ﺑﻤﺜﺎﺑﻪ‬ ‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﺍﻧﺎﺛﻰ ﺩﺭ‬ ‫ﻣﻮﺭ ﺫﻟﻴﻞ ﺣﻘﻴﺮ ﻭ ﺿﻌﻴﻒ ﻭ ﺩﺭ ﭘﺲ ﭘﺮﺩﻩ ّ‬

‫ﻧﻬﻰ‬ ‫ﻧﻔﺲ ﻭ‬ ‫ﻗﻮﺕ ﻭ ﻗﺪﺭﺕ ‪ .‬ﺁﻥ ﺫﻟﻴﻞ ْ‬ ‫ﻧﻬﺎﻳﺖ ّ‬ ‫ٰ‬ ‫ﻫﻮﻯ ﻭ ﺍﻳﻦ ﻋﺰﻳﺰ ﻋﻘﻞ ﻭ ُ ٰ‬ ‫ﺁﻥ ﮔﻨﻬﮑﺎﺭ ﻭ ﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭ‪ .‬ﭘﺲ ﻭﺍﺿﺢ ﻭ ﺁﺷﮑﺎﺭ ﮔﺸﺖ ﮐﻪ ﻣﺮﺩﻯ ﻭ‬

‫ﻓﺮﺯﺍﻧﮕﻰ ﺑﻪ ﺩﻝ ﺍﺳﺖ ﻧﻪ ﺑﺂﺏ ﻭ ِﮔﻞ ‪ .‬ﭼﻮﻥ ﭼﻨﻴﻦ ﺍﺳﺖ ﺑﮑﻮﺵ ﺗﺎ ﻣﺮﺩ‬

‫ﻣﻴﺪﺍﻥ ﻋﺮﻓﺎﻥ ﮔﺮﺩﻯ ﻭ ﮐﻮﮐﺐ ﻧﻮﺭﺍﻧﻰ ﺁﺳﻤﺎﻥ ﻉ ﻉ "‪) .‬ﺹ ‪ ١٠٠‬ﺝ ‪٧‬ﻣﮑﺎﺗﻴﺐ (‬

‫ﻋﻔﺖ‬ ‫‪ " -٩‬ﺍﻟﻴﻮﻡ ﺳﺰﺍﻭﺍﺭ ﺍﻣﺎءﺍ‪ ‬ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﻪ ﻋﺼﻤﺖ‬ ‫ﮐﺒﺮﻯ ﻭ ّ‬ ‫ٰ‬

‫ﻧﻮﺭﺍﻧﻴﺖ ﻗﻠﺐ ﻭ‬ ‫ﻋﻈﻤﻰ ﻭ ﺛﺒﻮﺕ ﺩﺭ ﺩﻳﻦ ﺍ‪ ‬ﻭ ﺭﺳﻮﺥ ﺩﺭ ﻣﻴﺜﺎﻕ ﺍ‪ ‬ﻭ‬ ‫ّ‬ ‫ٰ‬

‫ﺭﻭﺣﺎﻧﻴﺖ ِ‬ ‫ﻭﺣﺴﻦ ﺍﻃﻮﺍﺭ ﻭ ﺣﻼﻭﺕ‬ ‫ﺻﺮﻑ ﻭ ّ‬ ‫ّ‬ ‫ﺗﺬﮐﺮ ﺩﺍﺋﻤﻰ ﻭ ﮐﻤﺎﻝ ﺣﻘﻴﻘﻰ ُ‬ ‫ﻋﺎﻟﻢ ﻣﺤﺸﻮﺭ ﮔﺮﺩﻧﺪ‪ .‬ﺍﻣﻴﺪﻭﺍﺭ ﺍﺯ ﻓﻀﻞ‬ ‫ﮔﻔﺘﺎﺭ ﻭ ﺧﻮﺷﻰ ﺭﻓﺘﺎﺭ ﺩﺭ ﺑﻴﻦ ﻧﺴﺎء َ‬

‫ﮐﻞ ﺑﺎﻳﻦ ﻗﻤﻴﺺ ﺑﺪﻳﻊ ﻭ ﺛﻮﺏ ﺟﻠﻴﻞ ‪،‬ﻫﻴﮑﻞ ﻭﺟﻮﺩ‬ ‫ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﮐﻪ ﺍﻣﺎءﺍ‪ّ ‬‬

‫ِ‬ ‫ﺍﻥ ﭐ‪ِ َ  َ َ‬‬ ‫ﻭﭐﺻﻄﻔﺎﮎ‬ ‫ﻃﻬﺮﮎ َ ْ َ‬ ‫ﺭﺍ ﺑﻴﺎﺭﺍﻳﻨﺪ ﺗﺎ ﻫﺮﻳﮏ ﺍﺯ ﻣﻠﮑﻮﺕ ﺗﻘﺪﻳﺲ ِ ‪‬‬

‫ﻋﻠﻰ ِ‬ ‫ﻧﺴﺎ‪‬ﭐﻟﻌﺎﻟﻤﻴﻦ )*( ﺑﮕﻮﺵ ﻫﻮﺵ ﺑﺸﻨﻮﻧﺪ " ‪.‬‬ ‫َْ َِ ْ َ‬ ‫َ​َ ٰ‬ ‫)ﺹ ‪ ١٣٠-١‬ﺝ ‪ ٢‬ﻣﻨﺘﺨﺒﺎﺕ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء)*( ﺍﺯ ﺁﻳﻪ ‪ ٤٢‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ (‬

‫ﺗﺮﻗﻰ ِ‬ ‫ﻋﺎﻟﻢ ﻧﺴﻮﺍﻥ ﻭ ﺣﻔﻆ ﺣﻘﻮﻕ ﺍﻳﺸﺎﻥ ﺑﺎﻋﺘﺪﺍﻝ ﺩﺭ‬ ‫‪ " -١٠‬ﺭﺍﻩ ّ‬

‫ﻣﻌﻠﻖ ﻭ ﻣﺮﺑﻮﻁ ﺍﺳﺖ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﮐﻤﺎﻻﺕ‬ ‫ﺍﻧﺴﺎﻧﻴﻪ ّ‬ ‫ّ‬ ‫ﺍﻣﻮﺭ ﻭ ﺣﺼﻮﻝ ﺗﺮﺑﻴﺖ ﻭ ﺁﺩﺍﺏ ّ‬ ‫ﻧﻪ ﺩﻭﻥ ﺁﻥ "‪.‬‬ ‫ﺹ ‪٢٨٦‬‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٣٦‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫‪ " -١١‬ﺩﺭ ﺑﻌﻀﻰ ﻣﻮﺍﺭﺩ ﺣﻀﺮﺍﺕ ﻧﺴﺎء ﺍﺳﺘﻌﺪﺍﺩ ﻋﺠﻴﺒﻰ ﺩﺍﺭﻧﺪ‬

‫ﺳﺮﻳﻊ ﺍﻻﻧﺠﺬﺍﺑﻨﺪ ﻭ ﺷﺪﻳﺪ ﺍﻻﻟﺘﻬﺎﺏ ‪ .‬ﺑﺎﺭﻯ ﺷﺐ ﻭ ﺭﻭﺯ ﺍﻭﻗﺎﺕ ﺭﺍ ﺣﺼﺮ ﺩﺭ‬

‫ﺑﻴﺎﻧﺎﺕ ﻭ ﺗﺤﺼﻴﻞ ﮐﻤﺎﻻﺕ ﻧﻤﺎﺋﻴﺪ ﻭ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺑﻤﺬﺍﮐﺮﺍﺕ‬

‫ﭘﺮﺩﺍﺯﻳﺪ‪ .‬ﭼﻮﻥ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﻣﻼﻗﺎﺕ ﮐﻨﻴﺪ ﻫﺮ ﻳﮏ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﺸﺎﺭﺕ ﺩﻫﺪ ﻭ‬

‫ﺑﻌﻨﺎﻳﺎﺕ ﻭ ﺍﻟﻄﺎﻑ ﺣﻰ ﻗﺪﻳﻢ ﺍﻣﻴﺪﻭﺍﺭ ﮐﻨﺪ ﻭ ﺍﺯ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﺩﻡ ﺯﻧﺪ ﻭ‬ ‫ّ‬ ‫ﺑﺎﺳﺮﺍﺭ ﻣﻠﮑﻮﺕ ﺯﺑﺎﻥ ﺑﮕﺸﺎﻳﺪ ﺗﺎ ﺩﺭ ﻫﻴﮑﻞ ﺍﻣﮑﺎﻥ ﺭﻭﺡ ﺣﻘﻴﻘﻰ ﺳﺮﻳﺎﻥ ﻧﻤﺎﻳﺪ‬

‫ﻭ ﺍﺳﺮﺍﺭ ﻣﺎﮐﺎﻥ ﻭ ﻣﺎﻳﮑﻮﻥ ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﺷﻮﺩ ﺍﻯ ﮐﻨﻴﺰﺍﻥ ﻋﺰﻳﺰ ﺍﻟﻬﻰ ﻧﻈﺮ‬

‫ﺑﺎﺳﺘﻌﺪﺍﺩ ﻭ ﻟﻴﺎﻗﺖ ﺧﻮﺩ ﻧﮑﻨﻴﺪ ﺑﻠﮑﻪ ﺍﻋﺘﻤﺎﺩ ﺑﺮﺍﻟﻄﺎﻑ ﻭ ﻋﻨﺎﻳﺎﺕ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ‬

‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﺯﻳﺮﺍ ﺁﻥ ﻓﻴﺾ ﺍﺑﺪﻯ ﮔﻴﺎﻩ ﺭﺍ ﺷﺠﺮﻩ ﻣﺒﺎﺭﮐﻪ ﻧﻤﺎﻳﺪ ﻭ ﺳﺮﺍﺏ ﺭﺍ‬

‫ﺫﺭﮤﻣﻔﻘﻮﺩ ﺭﺍ ﺟﻮﻫﺮ ﻭﺟﻮﺩ ﻧﻤﺎﻳﺪ ﻭ ﻧﻤﻠﻪ ﻣﻌﺪﻭﻡ ﺭﺍ ﺍﺩﻳﺐ‬ ‫ﺑﺎﺭﺩ ﻭ ﺷﺮﺍﺏ ﮐﻨﺪ ّ‬ ‫ﻣﻌﻄﺮ‬ ‫ﺩﺑﺴﺘﺎﻥ ﻋﻠﻮﻡ ﻓﺮﻣﺎﻳﺪ ‪ .‬ﺍﺯ ﺧﺎﺭ ُﮔﻞ ﺑﺮﻭﻳﺎﻧﺪ ﻭ ﺍﺯ ﺧﺎﮎ ﺳﻴﺎﻩ ﺭﻳﺎﺣﻴﻦ ّ‬

‫ﭘﺮ ﺑﻬﺎ ﺍﻧﺒﺎﺕ ﻧﻤﺎﻳﺪ ﺳﻨﮓ ﺭﺍ ﻟﻌﻞ ﺑﺪﺧﺸﺎﻥ ﮐﻨﺪ ﻭ ﺻﺪﻑ ﺩﺭﻳﺎ ﺭﺍ ﻣﻤﻠﻮ ﺍﺯ‬ ‫ﮔﻮﻫﺮ ﺗﺎﺑﺎﻥ ﻓﺮﻣﺎﻳﺪ‪ .‬ﻃﻔﻞ ﻧﻮ ﺁﻣﻮﺯ ﺭﺍ ﺍﺩﻳﺐ ﺩﺑﺴﺘﺎﻥ ﮐﻨﺪ ﻭ ﺟﻨﻴﻦ ﻣﻬﻴﻦ ﺭﺍ‬

‫ﺍﺣﺴﻦ ْ َ ِ‬ ‫ﻟﻌﻠﻰ‬ ‫ﺍﻥ َ ‪‬‬ ‫ﻘﻴﻦ )*( ﻓﺮﻣﺎﻳﺪ ِ ‪‬‬ ‫َ​َ​َ َ َ‬ ‫ﻓﺘﺒﺎﺭﮎ ﭐ‪ُ َ ْ َ ُ‬‬ ‫ﭐﻟﺨﺎﻟ ِ ْ َ‬ ‫ﺭﺑﻰ َ َ َ ٰ‬ ‫ُ ‪‬‬ ‫ﮐﻞ‬ ‫ﻗﺪﻳﺮ ﻉ ﻉ "‬ ‫ﺷﻰ‪ٌ ْ ِ َ ‬‬ ‫َ ْ‬ ‫)ﺹ ‪ ١٣٥-٦‬ﺝ ‪٧‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎ)*(ﺁﻳﻪ ‪ ١٤‬ﺳﻮﺭﻩ ﻣﻮﻣﻨﻮﻥ (‬

‫ﻫﺪﻯ ﮔﺮﺩﻧﺪ ﻭ ﭘﺮﺗﻮ ﺍﺳﺘﻘﺎﻣﺖ‬ ‫‪ " -١٢‬ﺍﻟﻴﻮﻡ ﺍﻣﺎءﺍ‪ ‬ﺑﺎﻳﺪ ﻧﺎﺷﺮ ﻧﻮﺭ‬ ‫ٰ‬

‫ﺍﺣﺪﻳﺖ ﮔﺮﺩﻧﺪ " )ﺹ ‪٢٠٨‬ﺝ ‪ ٧‬ﻣﮑﺎﺗﻴﺐ (‬ ‫ﺑﺮﺍﻓﺮﻭﺯﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﺳﺰﺍﻭﺍﺭ ﮐﻨﻴﺰﻯ ﺩﺭﮔﺎﻩ‬ ‫ّ‬

‫ﺭﺣﻤﻦ ﺑﺎﻳﺪ ﻓﮑﺮ‬ ‫‪ " -١٣‬ﺍﻣﺮﻭﺯ ﺍﻋﻈﻢ ﺍﻣﻮﺭ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ ﻟﻬﺬﺍ ﺍﻣﺎء‬ ‫ٰ‬

‫ﺣﺠﺞ ﺍﻟﻬﻰ ﻣﺄﻟﻮﻑ‬ ‫ﺭﺍ ﺣﺼﺮ ﺩﺭ ﺁﻥ ﮐﻨﻨﺪ ‪ .‬ﺷﺐ ﻭ ﺭﻭﺯ ﺑﻪ ّ‬ ‫ﺗﺘﺒﻊ ﺩﺭ ﺑﺮﺍﻫﻴﻦ ﻭ ُ َ‬ ‫ﺹ ‪٢٨٧‬‬

‫ﮔﺮﺩﻧﺪ ﻭ ﺩﺭ ﺣﻴﻦ ﺍﺟﺘﻤﺎﻉ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺑﻴﺎﻥ ﺣﺠﺞ ﻭ ﺩﻻﺋﻞ ﺍﻟﻬﻰ ﻧﻤﺎﻳﻨﺪ ﻭ‬

‫ﺍﻣﺎءﺍﻟﺮﺣﻤﻦ ﺑﺎﻳﺪ ﺷﺐ ﻭ ﺭﻭﺯ ﺑﮑﻮﺷﻨﺪ‬ ‫ﺑﺸﺎﺭﺕ ﺑﻴﻮﻡ ﻇﻬﻮﺭ ﺩﻫﻨﺪ ‪...‬ﺑﺎﺭﻯ‬ ‫ّ ٰ‬

‫ﺗﺎ ﺗﺤﺼﻴﻴﻞ ﮐﻤﺎﻻﺕ ﺻﻮﺭﻯ ﻭ ﻣﻌﻨﻮﻯ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻭ ﺍﻧﺠﻴﻞ‬

‫ﻋﻠﻴﮑﻦ ﺍﻟﺒﻬﺎءﺍﻻﺑﻬﻰ "‪.‬‬ ‫ﮐﻞ ﻭ‬ ‫ﺗﺘﺒﻊ ﺯﻳﺎﺩ ﺑﻨﻤﺎﻳﻨﺪ ﺍﻳﻨﺴﺖ ﻓﺮﺽ ﺑﺮ ّ‬ ‫ُ ‪‬‬ ‫ﺟﻠﻴﻞ ّ‬

‫)ﺹ ‪ ١٠٨-٩‬ﺝ ‪ ٧‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﺍﻟﺮﺣﻤﻦ ﺑﮑﻮﺷﻴﺪ ﺗﺎ ﭼﻮﻥ ﻣﺮﺩﺍﻥ ﺩﺭ ﺍﻳﻦ ﻣﻴﺪﺍﻥ‬ ‫‪ " -١٤‬ﺍﻯ ﺍﻣﺎء ّ ٰ‬

‫ﭼﻮﮔﺎﻧﻰ ﺯﻧﻴﺪ ﻭ ﮔﻮﺋﻰ ﺑﺮﺑﺎﺋﻴﺪ ﻗﺴﻢ ﺑﺠﻤﺎﻝ ﻗﺪﻡ ﮐﻪ ﺟﻨﻮﺩ ﻣﻠﮑﻮﺕ ﺍﺑﻬﻰ ﭼﻨﺎﻥ‬

‫ﻗﻮﺕ ﺗﺄﻳﻴﺪ‬ ‫ﺗﺎﻳﻴﺪ ﻧﻤﺎﻳﺪ ﮐﻪ ﺩﺭ ﻣﻀﻤﺎﺭ ﻋﺮﻓﺎﻥ ﺻﻔﺪﺭ ﻭ ﺻﻒ ﺷﮑﻦ ﮔﺮﺩﻳﺪ ﻭ ّ‬

‫ﻋﺎﻟﻢ ﻏﺎﻟﺐ ﮔﺮﺩﺍﻧﺪ "‪) .‬ﺹ ‪ ٢١٧-٨‬ﺝ ‪٧‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬ ‫ﺷﻤﺎ ﺭﺍ ﺑﺮﺟﺎﻝ َ‬

‫ﻟﺮﺣﻤﻦ ﻣﺸﻬﻮﺩ‬ ‫ﺣﻖ ﺍﻣﺎءﺍ ّ ٰ‬ ‫ﺣﻖ ﺩﺭ ّ‬ ‫‪" -١٥‬ﺩﺭ ﺍﻳﻦ َﮐﻮﺭ ﺍﻟﻬﻰ ﺍﻟﻄﺎﻑ ّ‬

‫ﻭ ﻭﺍﺿﺢ ﻟﻬﺬﺍ ﻭﺭﻗﺎﺗﻰ ﻣﺒﻌﻮﺙ ﺷﺪﻧﺪ ﮐﻪ ﺣﻴﺮﺕ ﺑﺨﺶ ﻋﻘﻮﻝ ﮔﺸﺘﻨﺪ ‪ .‬ﭼﻨﺎﻥ‬

‫ﺛﺒﻮﺕ ﻭ ﺭﺳﻮﺥ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﻭ ﺑﺎﻫﺮﮔﺸﺖ ﮐﻪ ﭼﺸﻢ ﺟﻬﺎﻧﻴﺎﻥ ﺧﻴﺮﻩ ﮔﺮﺩﻳﺪ "‪.‬‬ ‫)ﺹ ‪ ٢٥٨‬ﺝ ‪٢‬ﻣﻨﺘﺨﺒﺎﺕ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫‪ " -١٦‬ﺍﺯ ﺟﻤﻠﻪ ﻣﺴﺎﺋﻞ ﺧﻄﻴﺮﻩ ﮐﻪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺯ ﺧﻮﺍﺭﻕ ﻋﺎﺩﺍﺕ‬

‫ﻣﻘﺪﺱ ﺷﻤﺮﺩﻩ ﻣﻴﺸﻮﺩ ﺁﻧﺴﺖ ﮐﻪ ﭼﻮﻥ‬ ‫ﻣﺤﺴﻮﺏ ﻭ ﺍﺯ ﺧﺼﺎﺋﺺ ﺍﻳﻦ ﺩﻭﺭ ّ‬

‫ﻣﺮﻭﺟﻴﻦ ﺍﻣﺮﺍ‪ ‬ﻣﻠﺤﻖ‬ ‫ﻇﻞ ﮐﻠﻤﺔﺍ‪‬‬ ‫ّ‬ ‫ﻧﺴﺎء ﺩﺭ ّ‬ ‫ﻣﺴﺘﻈﻞ ﻭ ﺑﺼﻔﻮﻑ ﻣﺆﻣﻨﻴﻦ ﻭ ّ‬ ‫ﺑﻤﻨﺼﮥ ﻇﻬﻮﺭ‬ ‫ﮔﺸﺘﻨﺪ ﺷﺠﺎﻋﺖ ﻭ ﺑﺴﺎﻟﺖ ﺑﻴﺸﺘﺮﻯ ﻧﺴﺒﺖ ﺑﺮﺟﺎﻝ ﺍﺯ ﺧﻮﺩ‬ ‫ّ‬

‫ﺭﺳﺎﻧﺪﻧﺪ"‪.‬‬

‫)ﺹ ‪ ١٤٣‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﻪ ﻣﺼﻮﺏ (‬

‫ﺹ ‪٢٨٨‬‬

‫ﻋﺎﻟﻢ ﻧﺴﺎء ﺭﺍ ﺑﻌﻮﻥ ﻭ ﻋﻨﺎﻳﺖ‬ ‫‪ " -١٧‬ﻣﻦ ﺩﺭ ﺳﻌﻰ ﻭ ﮐﻮﺷﺸﻢ ﮐﻪ َ‬

‫ﺭﻭﺣﺎﻧﻴﺖ ﻭ‬ ‫ﮐﻞ ﺣﻴﺮﺍﻥ ﻣﺎﻧﻨﺪ ﻳﻌﻨﻰ ﺩ ﺭ‬ ‫ﺗﺮﻗﻰ ﺩﻫﻢ ﮐﻪ ّ‬ ‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﭼﻨﺎﻥ ّ‬ ‫ّ‬

‫ﺍﻧﺴﺎﻧﻴﺖ ﻭ ﻣﻌﺮﻓﺖ ‪ .‬ﻣﻤﺎﻟﮏ ﺁﻣﺮﻳﮑﺎ ﮐﻪ ﻣﻬﺪ ّ ِ‬ ‫ﺣﺮﻳﺖ ﻧﺴﺎء‬ ‫ﻓﻀﺎﺋﻞ ﻭ ﮐﻤﺎﻻﺕ‬ ‫ّ‬

‫ﺍﺳﺖ ﻫﻨﻮﺯ ﻧﺴﺎء ﺍﻧﺠﻤﻦ ﺳﻴﺎﺳﻰ ﻧﺪﺍﺭﻧﺪ ﺯﻳﺮﺍ ﺑﻬﻢ ﺩﺭ ﻣﻴﺎﻓﺘﻨﺪ ‪ .‬ﻫﻨﻮﺯ ﺩﺭ‬

‫ﺍﻣﺖ ﻋﻀﻮﻯ ﻧﺪﺍﺭﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﻳﺎ‬ ‫ﻣﺠﻠﺲ ّ‬

‫ﺭﺟﺎﻝ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ‪ .‬ﺣﺎﻝ ﺷﻤﺎ ﺑﺎﻳﺪ ﻗﺪﺭﻯ ﺳﮑﻮﻥ ﻭ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﺗﺎ‬

‫ﻭﺍﻻ ﭼﻨﺎﻥ ﻣﻐﺸﻮﺵ ﻭ ﺩﺭﻫﻢ ﺷﻮﺩ ﮐﻪ ﺧﻮﺩ ﺷﻤﺎ‬ ‫ﮐﺎﺭ ﺑﻪ ﺣﮑﻤﺖ ﭘﻴﺶ ﺭﻭﺩ ّ‬

‫ﺑﮕﺬﺍﺭﻳﺪ ﻭ ﻓﺮﺍﺭ ﻧﻤﺎﺋﻴﺪ ‪ .‬ﺍﻳﻦ ﻃﻔﻞ ﻳﮏ ﺷﺒﻪ ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ ﻣﻴﺮﻭﺩ‪"...‬‬

‫)ﺹ ‪٣٦‬ﺝ ‪ ٧‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﺳﺆﺍﻝ ﺧﺎﻧﻤﻰ ﺑﺤﻀﻮﺭ ﻣﺒﺎﺭﮎ ﻋﺮﺽ ﺷﺪ ﮐﻪ ﮔﻔﺘﻪ ﺑﻮﺩ ﺗﺎ ﺣﺎﻝ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺯﻧﻰ ﻣﺒﻌﻮﺙ‬

‫ﺍﻟﻬﻴﻪ ﺭﺟﺎﻝ ﺑﻮﺩﻩ ﺍﻧﺪ ‪ .‬ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬ ‫ﻧﺸﺪﻩ ﻭ ﻫﻤﻪ ﻣﻈﺎﻫﺮ ّ‬

‫‪ " -١٨‬ﻫﺮ ﭼﻨﺪ ﻧﺴﺎء ﺑﺎ ﺭﺟﺎﻝ ﺩﺭ ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﻗﻮﺍء ﺷﺮﻳﮑﻨﺪ ﻭﻟﻰ‬

‫ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﺭﺟﺎﻝ ﺍﻗﺪﻣﻨﺪ ﻭ‬ ‫ﺣﺘﻰ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ ﻣﺎﻧﻨﺪ ﮐﺒﻮﺗﺮﺍﻥ‬ ‫ٰ‬ ‫ﺍﻗﻮﻯ ّ ٰ‬

‫ﻭ ﮔﻨﺠﺸﮕﺎﻥ ﻭ ﻃﺎﻭﻭﺳﺎﻥ ﻭ ﺍﻣﺜﺎﻝ ﺁﻧﺎﻥ ﻫﻢ ﺍﻳﻦ ﺍﻣﺘﻴﺎﺯ ﻣﺸﻬﻮﺩ "‪.‬‬ ‫****‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ١٥٣‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺍﻣﺎءﺍﻟﺮﺣﻤﻦ ﺩﺭ ﺗﺤﺼﻴﻼﺕ‬ ‫ﺗﺮﻗﻰ ﻧﺴﺎء ﻭ ﺗﺸﻮﻳﻖ ﺣﻀﺮﺍﺕ‬ ‫ّ ٰ‬ ‫‪ " -١‬ﺍﻣﺮ ّ‬

‫ﻣﺎﺩﻯ ﻭ ﻣﻌﻨﻮﻯ ﻭﺧﺪﻣﺖ ﺑﺎﻣﺮﺍ‪ ‬ﻭ ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪﺷﺎﻥ ﺑﺎ ﺣﻀﺮﺍﺕ ﺭﺟﺎﻝ‬

‫ﺗﻘﺪﻡ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺍﻋﻈﻢ ﻋﻤﻮﻣﴼ ﻭ ﺩﺭ ﺍﻳﻦ ﺍﻭﻗﺎﺕ‬ ‫ﺩﺭ ﺗﺤﮑﻴﻢ ﻭ ّ‬

‫ﺍﺳﺎﺳﻴﻪ ﻣﺤﺴﻮﺏ " )ﺹ ‪ ١٧٥‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢-٢٦‬‬ ‫ﺧﺼﻮﺻﴼ ‪ ،‬ﺍﺯ ﺍﻣﻮﺭ‬ ‫ّ‬ ‫ﺹ ‪٢٨٩‬‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﻭ ﺷﺠﺎﻋﺖ ﻭ ﺷﻬﺎﻣﺖ‬ ‫‪ " -٢‬ﺩﺭ ﺍﺧﻼﻕ ﻭ ﺭﻓﺘﺎﺭ ﻭ ّ‬

‫ﻋﻠﺖ ﺍﻧﺘﺒﺎﻩ ﺟﻤﻬﻮﺭ ﻧﺴﺎء ﺩﺭ ﺁﻥ ﺍﻗﻠﻴﻢ ﺷﻮﻧﺪ "‪.‬‬ ‫ﻣﻤﺘﺎﺯ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﮔﺮﺩﻧﺪ ﻭ ّ‬

‫)ﺹ ‪ ٣١٣‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢-٤٨‬‬

‫‪ " -٣‬ﺛﺎﻧﻰ ‪،‬ﺍﻋﺘﺪﺍﻝ ﺩﺭ ﺷﺆﻭﻥ ﻭ ﺍﺣﻮﺍﻝ ﻧﺴﺎء ﺑﻬﺎﺋﻴﺎﻥ ﺍﺳﺖ ﮐﻪ ﻧﻈﺮ‬

‫ﭐﻟﺤﻴﻮﺍﻥ " ﻭ‬ ‫ﺑﺤﺮﻳﺖ ﻣﻔﺮﻃﮥ ﻏﺮﺑﻴﺎﻥ ﻧﮑﻨﻨﺪ ﭼﻪ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ " ِﻫﻰ َ ‪ُ ‬‬ ‫ّ‬ ‫ﺷﺎﻥ ْ َ ْ َ‬ ‫َ‬ ‫ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺗﺴﺎﻭﻯ ﺩﺭ ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﻭ‬

‫ﺻﻨﺎﻳﻊ ﻭ ﺑﺪﺍﻳﻊ ﻭ ﮐﻤﺎﻻﺕ ﻭ ﻓﻀﺎﺋﻞ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻧﻪ ﺣﺮﻳﺖ ﻣﻀﺮﻩ ﻋﺎﻟﻢ‬

‫ﺍﻣﺎ ﺣﺎﻝ ﺩﺭ ﺑﻌﻀﻰ ﺑﻼﺩ ﺷﺮﻕ ﺑﻴﻦ ﺑﻨﺎﺕ ﻭ ﻧﺴﺎء ﺑﻌﻀﻰ ﻧﻮﻫﻮﺳﺎﻥ‬ ‫ﺣﻴﻮﺍﻧﻰ ّ‬

‫ﻣﻮﺟﻮﺩ ﮐﻪ ﺩﺭ ﺧﺼﻮﺹ ﺍﻟﺒﺴﻪ ﻭ ﺍﻏﺬﻳﻪ ﻭ ﻃﺮﺯ ﻣﻌﺎﺷﺮﺕ ﻭ ﻣﺠﺎﻟﺴﺖ ﺧﻮﺍﻫﺎﻥ‬

‫ﺣﺘﻰ‬ ‫ّ‬ ‫ﺍﻭﻝ ﺩﺭﺟﮥ ّ‬ ‫ﺣﺮﻳﺖ ﺁﺯﺍﺩﻳﻨﺪ ﻭﻟﻰ ﺩﺭ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﻭ ﺗﺮﺑﻴﺖ ﻭ ﺍﺧﻼﻕ ّ ٰ‬ ‫ﺗﺪﻧﻰ ﻭ ﺣﺸﺮﺷﺎﻥ ﺑﺎ ﻧﻔﻮﺱ ﻣﺎﻳﮥ‬ ‫ﺩﺭ ﺁﺩﺍﺏ ﻻﺯﻣﮥ ﻣﻌﺎﺷﺮﺕ ﺩﺭ ﺁﺧﺮﻳﻦ ﻣﻘﺎﻡ ّ‬

‫ﺷﺮﻣﺴﺎﺭﻯ ﻭ ﻭﺭﺩ ﺯﺑﺎﻧﺸﺎﻥ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﻭ ﺁﺯﺍﺩﻯ ")ﺹ ‪ ٦٧-٨‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ (‬

‫ﺍﻣﺎءﺍﻟﺮﺣﻤﻦ ﺭﺍ ﺗﺮﻏﻴﺐ ﻭ ﺗﺤﺮﻳﺺ ﻭ ﺗﺸﺠﻴﻊ ﻧﻤﺎﻳﻨﺪ‬ ‫‪ " -٤‬ﺣﻀﺮﺍﺕ‬ ‫ّ ٰ‬

‫ﺍﻣﺮﻳﻪ ﻭ‬ ‫ﺗﺎ ﺑﺮ ﺍﺳﺘﻌﺪﺍﺩ‬ ‫ﻓﻌﺎﻟﻴﺖ ﺑﻴﻔﺰﺍﻳﻨﺪ ﻭ ﺩﺭ ﮐﺴﺐ ﻣﻌﺎﺭﻑ ّ‬ ‫ﻭﻗﺎﺑﻠﻴﺖ ﻭ ّ ّ‬ ‫ّ‬

‫ﺩﻳﻨﻴﻪ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﻫﻤﺖ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﺷﻌﺎﺋﺮ‬ ‫ﮐﻤﺎﻻﺕ‬ ‫ّ‬ ‫ﻣﻌﻨﻮﻳﻪ ﻭ ﺗﺮﻭﻳﺞ ﺳﻨﻦ ّ‬ ‫ّ‬

‫ﺑﮕﻤﺎﺭﻧﺪ ﻭ ﺑﺂﻧﭽﻪ ﻻﺋﻖ ﺍﻳﻦ ﺍﻣﺮﺍﻋﻈﻢ ﺍﺳﺖ ﺩﺭ ﺁﻥ ﺍﻗﻠﻴﻢ ﻣﻔﺘﺨﺮ ﮔﺮﺩﻧﺪ ﻭ‬

‫ﮔﻮﻯ ﺳﺒﻘﺖ ﺭﺍ ﺩﺭ ﻣﻴﺪﺍﻥ ﺧﺪﻣﺖ ﺍﺯ ﺭﺟﺎﻝ ﺑﺮﺑﺎﻳﻨﺪ "‪.‬‬

‫)ﺹ ‪ ٤٤٣‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﺗﻘﻮﻯ ﻭ‬ ‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ﺗﺮﺑﻴﺖ ﻭ ﺗﺰﻳﻴﺪ ﻣﻌﻠﻮﻣﺎﺕ ﺍﻣﺮﻯ ﻭ‬ ‫ٰ‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﻭ ﻧﻬﻰ ﺍﺯ ﺳﻴﺌﺎﺕ ﻏﺮﺏ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫ﺗﻘﺪﻳﺲ ﻭ ّ‬ ‫ﺹ ‪٢٩٠‬‬

‫"ﻣﻮﺍﺳﺎﺕ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫‪ " -١‬ﻣﻌﻨﻰ ﻣﻮﺍﺳﺎﺕ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﻳﻨﺴﺖ ﮐﻪ ﻫﺮ‬

‫ﺍﻋﻠﻰ‬ ‫ﻳﮏ ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﺳﺎﻳﺮﻳﻦ ﺭﺍ ﻣﺜﻞ ﺧﻮﺩ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﻨﺪ ﻳﻌﻨﻰ ﺧﻮﺩ ﺭﺍ‬ ‫ٰ‬ ‫ﻧﺸﻤﺮﻧﺪ ﻭ ﺍﻏﻨﻴﺎء ﻓﻘﺮﺍء ﺭﺍ ﺍﺯ ﻣﺎﻝ ﺧﻮﺩ ﻣﺤﺮﻭﻡ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﺧﻴﺮﻳﻪ ﺍﺧﺘﻴﺎﺭ ﻣﻴﻨﻤﺎﻳﻨﺪ ﺍﺯ ﺑﺮﺍﻯ ﺳﺎﻳﺮﻣﺆﻣﻨﻴﻦ ﻫﻢ ﻫﻤﺎﻧﺮﺍ‬ ‫ﺧﻮﺩ ﺍﺯ ﺍﻣﻮﺭﺍﺕ‬ ‫ّ‬

‫ﺣﺪ ﻣﻮﺍﺳﺎﺕ ﺗﺎ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﻮﺩﻩ ﻭ‬ ‫ﺍﺧﺘﻴﺎﺭ ﮐﻨﻨﺪ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻌﻨﻰ ﻣﻮﺍﺳﺎﺕ ﻭ ّ‬ ‫ﻧﻔﺴﻴﻪ ﻋﻨﺪﺍ‪ ‬ﻣﺬﮐﻮﺭ "‪.‬‬ ‫ﻫﻮﺍﺋﻴﻪ ﻭ ﻣﺸﺘﻬﻴﺎﺕ‬ ‫ﺗﺠﺎﻭﺯ ﺍﺯ ﺁﻥ ﺍﺯ ﺷﺆﻭﻧﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫)ﺹ ‪ ١٤٥‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ ﻭ ﺹ ‪ ٣٥٦‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪(١٢٩‬‬

‫‪ " -٢‬ﻣﻮﺍﺳﺎﺕ ﺩﺭ ﮐﺘﺐ ﺍﻟﻬﻰ ﺍﺯ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﻣﺤﺒﻮﺏ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ‬

‫ﻋﻠﻰ‬ ‫ﺍﻳﻦ ﻣﻮﺍﺳﺎﺕ ﺩﺭ ﻣﺎﻝ ﺍﺳﺖ ﻧﻪ ﺩﺭ ﺩﻭﻧﺶ ﻧﻪ ﺩﺭ ﻓﻮﻗﺶ ﻭ ُ ِ ُ ْ َ‬ ‫ﻳﺆﺛﺮﻭﻥ َ َ ٰ‬ ‫ﺷﺢ َ ْ ِ ِ‬ ‫ﻧﻔﺴﻪ‬ ‫ﺑﻬﻢ َ َ َ ٌ‬ ‫ﻭﻣﻦ ُ ْ َ‬ ‫ﻭﻟﻮ َ َ‬ ‫ﻳﻮﻕ ُ ‪‬‬ ‫ﺧﺼﺎﺻﺔ َ َ ْ‬ ‫ﮐﺎﻥ ِ ِ ْ‬ ‫ﺍﻧﻔﺴﻬﻢ َ َ ْ‬ ‫َُْ ِ ِ ْ‬

‫ﭐﻟﻔﺎ‪‬ﺰﻭﻥ )*(ﺍﻳﻦ ﻣﻘﺎﻡ ﻓﻮﻕ ﻣﺴﺎﻭﺍﺕ ﺍﺳﺖ ‪) "...‬ﺹ ‪٣٩٩‬‬ ‫ﻫﻢ ْ َ ‪َ ْ ُ ‬‬ ‫َ‪َ َْ‬‬ ‫ﻓﺎﻭﻟ‪‬ﮏ ُ ُ‬

‫ﺍﺩﻋﻴﮥ ﺣﻀﺮﺕ ﻣﺤﺒﻮﺏ )*(ﻣﻀﻤﻮﻥ ﺁﻳﻪ ‪ ٩‬ﺳﻮﺭﮤ ﺣﺸﺮ(‬ ‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﺍﺯ ﺟﻤﻠﻪ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎءﺍ‪ ‬ﻣﻮﺍﺳﺎﺕ ﺑﻴﻦ ﺑﺸﺮ ﺍﺳﺖ ﻭ ﺍﻳﻦ‬

‫ﻣﻮﺍﺳﺎﺕ ﺍﻋﻈﻢ ﺍﺯ ﻣﺴﺎﻭﺍﺕ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﻳﻨﺴﺘﮑﻪ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺩﻳﮕﺮﻯ‬

‫ﺑﻌﻨﻒ ﻭ َﺟﺒﺮﮐﻪ‬ ‫ﺍﻣﺎ ﻧﻪ ُ‬ ‫ﺗﺮﺟﻴﺢ ﻧﺪﻫﺪ ﺑﻠﮑﻪ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻓﺪﺍﻯ ﺩﻳﮕﺮﺍﻥ ﮐﻨﺪ ّ‬ ‫ﺹ ‪٢٩١‬‬

‫ﺍﻳﻦ ﻗﺎﻧﻮﻥ ﮔﺮﺩﺩ ﻭ ﺷﺨﺼﻰ ﻣﺠﺒﻮﺭ ﺑﺮ ﺁﻥ ﺷﻮﺩ ‪.‬ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺑﺼﺮﺍﻓﺖ ﻃﺒﻊ ﻭ‬ ‫ﻃﻴﺐ ﺧﺎﻃﺮ ﻣﺎﻝ ﻭ ﺟﺎﻥ ﻓﺪﺍﻯ ﺩﻳﮕﺮﺍﻥ ﮐﻨﺪ ﻭ ﺑﺮ ﻓﻘﺮﺍء ﺍﻧﻔﺎﻕ ﻧﻤﺎﻳﺪ ﻳﻌﻨﻰ‬

‫ﺑﺂﺭﺯﻭﻯ ﺧﻮﻳﺶ ‪ ،‬ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺩﺭ ﻣﻴﺎﻥ ﺑﻬﺎﺋﻴﺎﻥ ﻣﺠﺮﻯ ﺍﺳﺖ "‪٠‬‬

‫ﺟﻤﻌﻴﺖ ﻻﻫﺎﻯ ‪ -‬ﺹ ‪١٠٧‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ (‬ ‫)ﺍﺯ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺩﺭ ﺟﻮﺍﺏ‬ ‫ّ‬

‫‪ " -٢‬ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎءﺍ‪ ‬ﻣﻮﺍﺳﺎﺕ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺍﻋﻈﻢ ﺍﺯ ﻣﺴﺎﻭﺍﺕ‬

‫ﺍﺳﺖ ‪ ،‬ﻣﺴﺎﻭﺍﺕ ﺍﻣﺮﻳﺴﺖ ﻣﺠﺒﻮﺭﻯ ﻭﻟﮑﻦ ﻣﻮﺍﺳﺎﺕ ﺍﻣﺮﻳﺴﺖ ﺍﺧﺘﻴﺎﺭﻯ ﮐﻤﺎﻝ‬

‫ﺍﻧﺴﺎﻥ ﺑﻌﻤﻞ ﺧﻴﺮ ﺍﺧﺘﻴﺎﺭﻯ ﺍﺳﺖ ‪...‬ﺍﻏﻨﻴﺎء ﻣﻮﺍﺳﺎﺕ ﺑﻔﻘﺮﺍء ﮐﻨﻨﺪ ﻭ‬

‫ﺍﻧﻔﺎﻕ ﺑﺮ ﻓﻘﺮﺍء ﻧﻤﺎﻳﻨﺪ ﻭﻟﻰ ﺑﻤﻴﻞ ﻭ ﺍﺧﺘﻴﺎﺭ ﺧﻮﻳﺶ ﻧﻪ ﺁﻧﮑﻪ ﻓﻘﺮﺍء ﺍﻏﻨﻴﺎء ﺭﺍ‬

‫ﺍﺟﺒﺎﺭ ﻧﻤﺎﻳﻨﺪ "‪.‬‬

‫)ﺹ ‪ ٢٥٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺫﺍﺗﻴﮥ ﺧﻮﺩ ﭼﺸﻢ ﭘﻮﺷﻨﺪ ﻭ‬ ‫‪ " -٣‬ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﮐﻪ ﻧﻔﻮﺱ ﺍﺯ ﻣﻨﺎﻓﻊ ّ‬

‫ﺗﺪﻳﻦ ﺣﻘﻴﻘﻰ ﭼﻪ ﮐﻪ ﺩﺭ ﻃﻴﻨﺖ‬ ‫ِ‬ ‫ﺧﻴﺮ ﺧﻮﺩ ﺭﺍ ﻓﺪﺍﻯ ﺧﻴﺮ ﻋﻤﻮﻡ ﻧﻤﺎﻳﻨﺪ ّﺍﻻ ﺑﻪ ‪‬‬

‫ﺍﺟﺮ ﺟﺰﻳﻞ‬ ‫ﻣﺨﻤﺮ ﻭ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﺑﺪﻭﻥ ﺍﻣﻴﺪﻭﺍﺭﻯ‬ ‫ﺫﺍﺗﻴﮥ ﺧﻮﺩ‬ ‫ﺍﻧﺴﺎﻧﻴﻪ‬ ‫ِ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺟﺴﻤﺎﻧﻴﻪ ﺧﻮﺩ ﺑﮕﺬﺭﺩ ﻭﻟﮑﻦ ﺷﺨﺺ ﻣﻮﻗﻦ‬ ‫ﻣﻮﻗﺘﮥ‬ ‫ﻭ ﺛﻮﺍﺏ ﺟﻤﻴﻞ ﺍﺯ ﻓﻮﺍﺋﺪ ّ‬ ‫ّ‬

‫ﺍﺧﺮﻭﻳﻪ ﺍﺳﺖ ﻭ‬ ‫ﮐﻠﻴﮥ‬ ‫ﺑﺎ‪ ‬ﻭ ﻣﺆﻣﻦ ﺑﺂﻳﺎﺕ ﺍﻭ ﭼﻮﻥ ﻣﻮﻋﻮﺩ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺘﻴﻘﻦ ﻣﺜﻮﺑﺎﺕ ّ ّ‬

‫ﻳﮑﻦ‬ ‫ﻋﺰﺕ ﻭ ﺳﻐﺎﺩﺕ ﺩﺭﺟﺎﺕ‬ ‫ﻧﻌﻢ‬ ‫ﺍﺧﺮﻭﻳﻪ َ َ ْ‬ ‫ﺟﻤﻴﻊ ِ َ‬ ‫ﻟﻢ َ ُ ْ‬ ‫ﮐﺎﻥ َ ْ‬ ‫ّ‬ ‫ّ‬ ‫ﺩﻧﻴﻮﻳﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ّ‬

‫ﺍﻧﮕﺎﺷﺘﻪ ﮔﺮﺩﺩ ﻟﻬﺬﺍ ﺭﺍﺣﺖ ﻭ ﻣﻨﺎﻓﻊ ﺧﻮﺩ ﺭﺍ ﺍﺑﺘﻐﺎﺋﴼ ِ َ ْ ِ‬ ‫ﻟﻮﺟﻪ ﭐ‪ ِ‬ﺗﺮﮎ ﻧﻤﻮﺩﻩ ﺩﺭ‬

‫ﻣﺪﻧﻴﻪ (‬ ‫ﻧﻔﻊ ﻋﻤﻮﻡ ﺩﻝ ﻭ ﺟﺎﻥ ﺭﺍ ﺭﺍﻳﮕﺎﻥ ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ " )ﺹ ‪ ١١٤‬ﺭﺳﺎﻟﮥ ﻣﺒﺎﺭﮐﮥ‬ ‫ّ‬ ‫* ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩ ﺭﻗﺴﻤﺘﻬﺎﻯ ﺗﺒﺮﻋﺎﺕ ‪ -‬ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ ‪ -‬ﺧﺪﻣﺖ ﺑﺨﻠﻖ ‪-‬‬

‫ﻓﻘﺮ ﻭ ﻏﻨﺎء ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬

‫***‬

‫ﺹ ‪٢٩٢‬‬

‫"ﻣﻮﺳﻴﻘﻰ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ﭐﻻﺻﻮﺍﺕ َﻭ ‪ِ َ َ ‬‬ ‫ﺍﺻﻐﺎ‪ِ َ ْ َ ْ ‬‬ ‫ﭐﻟﻨﻐﻤﺎﺕ‬ ‫ﻟﮑﻢ ِ ْ َ‬ ‫ﺧﻠﻠﻨﺎ َ ُ ْ‬ ‫" ِﺍﻧ‪‬ﺎ َ ‪َ ْ ‬‬

‫ﻋﻦ َ ِ‬ ‫ﭐﻻﺩﺏ َﻭ‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﺷﺄﻥ ْ َ َ ِ‬ ‫ﭐﻻﺻﻐﺎء َ ْ‬ ‫ﺍﻥ َ ْ ِ َ ُ ْ‬ ‫ِ‪ْ ُ ‬‬ ‫ﻳﺨﺮﺟﮑﻢ ْ َ ْ َ ُ‬

‫ﭐﺳﻤﻴﭑﻻﻋﻈﻢ ‪ِ ‬‬ ‫ﭐﻟﺬﻱ ِ ِﺑﻪ‬ ‫َْ َ ِ َْ ُ ْ‬ ‫ﭐﻟﻮﻗﺎﺭﭐﻓﺮﺣﻮﺍ ِ َ َ ِ‬ ‫ﺑﻔﺮﺡ ْ ِ َ ْ َ ْ َ ِ‬

‫َ​َ‪ِ َ‬‬ ‫ﺍﻧﺎ‬ ‫ﻭﭐﻧﺠﺬﺑﺖ ُ ُ ْ ُ‬ ‫ﭐﻟﻤﻘﺮﺑﻴﻦ ‪ ِ .‬‬ ‫ﭐﻻﻓﻨﺪﺓ َ ْ َ َ َ ْ‬ ‫ﺗﻮﻟﻬﺖ ْ َ ْ ِ َ ُ‬ ‫ﻋﻘﻮﻝ ْ ُ َ ‪َ ْ ِ ‬‬

‫ﭐﻻﻋﻠﻰ‬ ‫ﭐﻻﺭﻭﺍﺡ ِ َﺍﻟﻰ ْ ُ ُ ِ‬ ‫ﺟﻌﻠﻨﺎﻩ ِ ْ َ ً‬ ‫َ ََْ ُ‬ ‫ﻟﻌﺮﻭﺝ ْ َ ْ َ ِ‬ ‫ﻣﺮﻗﺎﺓ ِ ُ ُ ْ ِ‬ ‫ﭐﻻﻓﻖ ْ َ ْ ٰ‬ ‫ﺍﻥ‬ ‫ﺍﻧﻲ َ ُ ْ ُ‬ ‫ﺍﻋﻮﺫ َ ْ‬ ‫ﭐﻟﻬﻮﻯ ِ ‪‬‬ ‫ﺟﻨﺎﺡ ‪ِ ْ ‬‬ ‫َﻻ َ ْ َ ُ ْ ُ‬ ‫ﺗﺠﻌﻠﻮﻩ َ َ َ‬ ‫ﭐﻟﻨﻔﺲ َﻭ ْ َ َ ٰ‬ ‫ﭐﻟﺠﺎﻫﻠﻴﻦ "‪(K ٥١) .‬‬ ‫َ ُ​ُ​ُ‬ ‫ﻣﻦ ْ َ ِ ِ َ‬ ‫ﺗﮑﻮﻧﻮﺍ ِ َ‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﻫﻮﺍﻻﺑﻬﻰ ﺍﻯ ﻋﺒﺪ ﺑﻬﺎء ﻣﻮﺳﻴﻘﻰ ﺍﺯ ﻋﻠﻮﻡ ﻣﻤﺪﻭﺣﻪ ﺩﺭ‬

‫ﻋﻈﻤﻰ ﺑﺎﺑﺪﻉ ﻧﻐﻤﺎﺕ ﺗﺮﺗﻴﻞ‬ ‫ﮐﺒﺮﻯ ﻭ ﺻﻮﺍﻣﻊ‬ ‫ﺩﺭﮐﺎﻩ ﮐﺒﺮﻳﺎﺳﺖ ﺑﺎﻳﺪ ﺩﺭ ﺟﻮﺍﻣﻊ‬ ‫ٰ‬ ‫ٰ‬

‫ﺍﻋﻠﻰ‬ ‫ﺁﻳﺎﺕ ﻧﻤﺎﺋﻰ ﻭ ﭼﻨﺎﻥ ﺁﻫﻨﮕﻰ ﺩﺭ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺑﻠﻨﺪ ﮐﻨﻰ ﮐﻪ ﻣﻼء‬ ‫ٰ‬ ‫ﻓﻦ ﻣﻮﺳﻴﻘﻰ ﭼﻘﺪﺭ ﻣﻤﺪﻭﺡ ﻭ‬ ‫ﺑﺎﻫﺘﺰﺍﺯ ﺁﻳﺪ ﻣﻼﺣﻈﻪ ﮐﻦ ﮐﻪ ﻧﻈﺮ ﺑﺎﻳﻦ ﺟﻬﺖ ّ‬

‫ﻣﻘﺒﻮﻝ ﺍﺳﺖ ﺍﮔﺮ ﺗﻮﺍﻧﻰ ﺍﻟﺤﺎﻥ ﻭ ﺍﻧﻐﺎﻡ ﻭ ﺍﻳﻘﺎﻉ ﻭ ﻣﻘﺎﻣﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺑﮑﺎﺭ ﺑﺮ‪.‬‬ ‫ﻣﻮﺳﻴﻘﻰ ﻧﺎﺳﻮﺗﻰ ﺭﺍ ﺗﻄﺒﻴﻖ ﺑﺮ ﺗﺮﺗﻴﻞ ﻻﻫﻮﺗﻰ ﮐﻦ ﺁﻧﻮﻗﺖ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻰ‬

‫ﭼﻘﺪﺭ ﺗﺎﺛﻴﺮ ﺩﺍﺭﺩ ﻭ ﭼﻪ ﺭﻭﺡ ﻭ ﺣﻴﺎﺕ ﺭﺣﻤﺎﻧﻰ ﺑﺨﺸﺪ ﻧﻐﻤﻪ ﻭ ﺁﻫﻨﮕﻰ ﺑﻠﻨﺪ ﮐﻦ‬

‫ﭐﻟﺘﺤﻴﺔ‬ ‫ﻋﻠﻴﮏ ‪ُ  ِ ‬‬ ‫ﮐﻪ ﺑﻠﺒﻼﻥ ﺍﺳﺮﺍﺭ ﺭﺍ ﺳﺮﻣﺴﺖ ﻭ ﺑﻴﻘﺮﺍﺭ ﻧﻤﺎﺋﻰ ﻭ َ َ ْ َ‬

‫ﻭﭐﻟﺜﻨﺎء ﻉ ﻉ "‬ ‫َ ْ‪ُ َ‬‬

‫)ﺹ ‪ ٢٩٤‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺹ ‪٢٩٣‬‬

‫ﺍﺑﻬﻰ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊ‬ ‫‪ " -٢‬ﺍﻯ ﻣﺮﻍ ﺧﻮﺵ ﺍﻟﺤﺎﻥ ﺟﻤﺎﻝ‬ ‫ٰ‬

‫ﺫﻡ ﻭ ﻗﺪﺡ ﻓﺮﻣﻮﺩﻩ ‪.‬‬ ‫ﺗﻌﺼﺒﺎﺕ ﺍﻫﺎﻟﻰ ﺷﺮﻕ ﺭﺍ ّ‬ ‫ﺣﺠﺒﺎﺕ ﺍﻭﻫﺎﻡ ﺭﺍ ﺧﺮﻕ ﻧﻤﻮﺩﻩ ﻭ ّ‬ ‫ُ ُ‬

‫ﺩﺭ ﻣﻴﺎﻥ ﺑﻌﻀﻰ ﺍﺯ ﻣﻠﻞ ﺷﺮﻕ ﻧﻐﻤﻪ ﻭ ﺁﻫﻨﮓ ﻣﺬﻣﻮﻡ ﺑﻮﺩ ﻭﻟﻰ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ‬

‫ﻣﻘﺪﺱ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩ ﮐﻪ ﺁﻫﻨﮓ ﻭ ﺁﻭﺍﺯ ﺭﺯﻕ‬ ‫ﺑﺪﻳﻊ ﻧﻮﺭ ﻣﺒﻴﻦ ﺩﺭ ﺍﻟﻮﺍﺡ ّ‬

‫ﻓﻦ ﻣﻮﺳﻴﻘﻰ ﺍﺯ ﻓﻨﻮﻥ ﻣﻤﺪﻭﺣﻪ ﺍﺳﺖ ﻭ ﺳﺒﺐ‬ ‫ﺭﻭﺣﺎﻧﻰ ﻗﻠﻮﺏ ﻭ ﺍﺭﻭﺍﺡ ﺍﺳﺖ ‪ّ .‬‬

‫ﺍﻟﻬﻴﻪ ﺭﺍ‬ ‫ّ‬ ‫ﺭﻗﺖ ﻗﻠﻮﺏ ﻣﻐﻤﻮﻣﻪ ‪ .‬ﭘﺲ ﺍﻯ ﺷﻬﻨﺎﺯ ﺑﺂﻭﺍﺯﻯ ﺟﺎﻧﻔﺰﺍ ﺁﻳﺎﺕ ﻭ ﮐﻠﻤﺎﺕ ّ‬ ‫ﺩﺭ ﻣﺠﺎﻣﻊ ﻭ ﻣﺤﺎﻓﻞ ﺑﺂﻫﻨﮕﻰ ﺑﺪﻳﻊ ﺑﻨﻮﺍﺯ ﺗﺎ ﻗﻠﻮﺏ ﻣﺴﺘﻤﻌﻴﻦ ﺍﺯ ﻗﻴﻮﺩ ﻏﻤﻮﻡ ﻭ‬

‫ﺗﻀﺮﻉ ﺑﻤﻠﮑﻮﺕ ﺍﺑﻬﻰ‬ ‫ﺗﺒﺘﻞ ﻭ‬ ‫ّ‬ ‫ﻫﻤﻮﻡ ﺁﺯﺍﺩ ﮔﺮﺩﺩ ﻭ ﺩﻝ ﻭ ﺟﺎﻥ ﺑﻬﻴﺠﺎﻥ ﺁﻳﺪ ﻭ ّ‬

‫ﭐﻻﺑﻬﻰ ﻉ ﻉ "‪) .‬ﺹ ‪ ١٩٤‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭﺍﺣﮑﺎﻡ (‬ ‫ﮐﻨﺪ ﻭ َ َ ْ َ‬ ‫ﻋﻠﻴﮏ ْ َ َ ُ‬ ‫ﭐﻟﺒﻬﺎء ْ َ ْ َ ٰ‬ ‫ﻓﻦ ﻣﻮﺳﻴﻘﻰ ﻣﻬﺎﺭﺗﻰ‬ ‫‪" -٣‬ﺍﻯ ﺑﺎﺭﺑﺪ ﺍﻟﻬﻰ ﻫﺮ ﭼﻨﺪ َ َ‬ ‫ﺳﻠﻒ ﺩﺭ ّ‬ ‫ﻋﺸﺎﻕ‬ ‫ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﻟﺤﺎﻧﻰ ﺑﺪﻳﻊ ﺑﺴﺮﻭﺩﻧﺪ‪ ،‬ﺷﻴﻬﺮ ﺁﻓﺎﻕ ﮔﺸﺘﻨﺪ ﻭ ﺳﺮﻭﺭ ّ‬

‫ﻋﺎﻟﻢ ﻧﻮﺍﺋﻰ ﺑﻠﻨﺪ ﻧﻤﻮﺩﻧﺪ‬ ‫ﺍﺑﻴﺎﺕ ﻋﺎﺷﻘﺎﻧﻪ ﺑﺎﻟﺤﺎﻥ ﺑﻴﺎﺕ ﺑﻨﻮﺍﺧﺘﻨﺪ ﻭ ﺩﺭ ﺍﻧﺠﻤﻦ َ‬

‫ﺩﺭ ﺻﺤﺮﺍﻯ ﻓﺮﺍﻕ ﺑﺂﻫﻨﮓ ﺣﺠﺎﺯ ﻭﻟﻮﻟﻪ ﺩﺭ ﻋﺮﺍﻕ ﺍﻧﺪﺍﺧﺘﻨﺪ ‪،‬ﻭﻟﻰ ﻧﻐﻤﮥ ﺍﻟﻬﻰ ﺭﺍ‬

‫ﺗﺄﺛﻴﺮﻯ ﺩﻳﮕﺮ ﻭ ﺁﻫﻨﮓ ﺁﺳﻤﺎﻧﻰ ﺭﺍ ﺟﺬﺏ ﻭ ﻭﻟﻬﻰ ﺩﻳﮕﺮ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ‬

‫ﻃﻴﻮﺭ ﺍﻧﺲ ﺩﺭ ﺣﺪﺍﺋﻖ ﻗﺪﺱ ﺑﺎﻳﺪ ﺁﻭﺍﺯ ﺷﻬﻨﺎﺯﻯ ﺑﻠﻨﺪ ﮐﻨﻨﺪ ﮐﻪ ﻣﺮﻏﺎﻥ ﭼﻤﻦ‬

‫ﺭﺑﺎﻧﻰ ﭼﻨﺎﻥ ﻋﻮﺩ ﻭ‬ ‫ﺭﺍ ﺑﻮﺟﺪ ﻭ ﭘﺮﻭﺍﺯ ﺁﺭﻧﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﺸﻦ ﺍﻟﻬﻰ ﻭ ﺑﺰﻡ ّ‬

‫ﺭﻭﺩﻯ ﺑﺴﺮﻭﺩ ﺁﺭﻧﺪ ﻭ ﭼﻨﮓ ﻭ ﭼﻐﺎﻧﻪ ﺍﻯ ﺑﻨﻮﺍﺯﻧﺪ ﮐﻪ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺭﺍ ﺳﺮﻭﺭ‬

‫ﻭ ﺷﺎﺩﻣﺎﻧﻰ ﺩﻫﻨﺪ ﻭ ﺣﺒﻮﺭ ﻭ ﮐﺎﻣﺮﺍﻧﻰ ﺑﺨﺸﻨﺪ‪ .‬ﺣﺎﻝ ﺗﻮ ﺁﻫﻨﮓ ﺁﻥ ﭼﻨﮓ ﺭﺍ‬ ‫ﺑﻠﻨﺪ ﮐﻦ ﻭ ﺳﺮﻭﺩ ﺁﻥ ﻋﻮﺩ ﺑﺰﻥ ﮐﻪ ﺑﺎﺭﺑﺪ ﺭﺍ ﺟﺎﻥ ﺑﻪ ﮐﺎﻟﺒﺪ ﺩﻫﻰ ﻭ ﺭﻭﺩﮐﻰ‬ ‫ﺹ ‪٢٩٤‬‬

‫ﺭﺍ ﺁﺳﻮﺩﮔﻰ ﺑﺨﺸﻰ ‪ .‬ﻓﺎﺭﻳﺎﺏ ﺑﻰ ﺗﺎﺏ ﮐﻨﻰ ﻭ ﺍﺑﻦ ﺳﻴﻨﺎ ﺭﺍ ﺑﺴﻴﻨﺎﻯ ﺍﻟﻬﻰ‬ ‫ﻭﭐﻟﺜﻨﺎء ﻉ ﻉ "‪.‬‬ ‫ﻭﻋﻠﻴﮏ ‪ُ  ِ ‬‬ ‫ﺩﻻﻟﺖ ﻧﻤﺎﺋﻰ َ َ َ ْ َ‬ ‫ﭐﻟﺘﺤﻴﺔ َ ‪ُ ‬‬

‫)ﺹ ‪ ٣٦٤-٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭﺧﻠﻖ ﻭﺹ ‪١٩٥-٦‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩﻭ ﺍﺣﮑﺎﻡ (‬

‫ﻫﻮﺍﺋﻴﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬ ‫ﺗﻤﻮﺟﺎﺕ‬ ‫ّ‬ ‫‪ " -٤‬ﻫﺮ ﭼﻨﺪ ﺍﺻﻮﺍﺕ ﻋﺒﺎﺭﺕ ﺍﺯ ّ‬

‫ﻋﺮﺿﻰ ﺍﺯ َﺍﻋﺮﺍﺽ ﺍﺳﺖ ﮐﻪ‬ ‫ﻋﺼﺐ ﺻﻤﺎﺥ ﮔﻮﺵ ﺗﺎﺛﻴﺮ ﻧﻤﺎﻳﺪ ﻭ ﺗ‬ ‫ّ‬ ‫ﻤﻮﺟﺎﺕ ﻫﻮﺍ َ َ‬ ‫ﻗﺎﺋﻢ ﺑﻬﻮﺍﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﺗﺄﺛﻴﺮ ﺩﺭ ﺍﺭﻭﺍﺡ ﺩﺍﺭﺩ‬

‫ﺁﻫﻨﮓ ﺑﺪﻳﻊ ﺭﻭﺡ ﺭﺍ ﻃﻴﺮﺍﻥ ﺩﻫﺪ ﻭ ﻗﻠﺐ ﺭﺍ ﺑﺎﻫﺘﺰﺍﺯ ﺁﺭﺩ"‪٠‬‬

‫)ﺹ ‪ ١٤٣‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻃﺂﻣﺮﻳﮑﺎ(‬

‫‪ " -٥‬ﺍﺻﻮﺍﺕ ﻭ ﺍﻟﺤﺎﻥ ﺑﺪﻳﻌﻪ ﻭ ﺁﻫﻨﮓ ﻭ ﺁﻭﺍﺯﻫﺎﻯ ﺧﻮﺵ ﻋﺮﺿﻰ‬

‫ﺍﺳﺖ ﮐﻪ ﺑﺮ ﻫﻮﺍ ﻋﺎﺭﺽ ﻣﻴﺸﻮﺩ ﺯﻳﺮﺍ ﺻﻮﺕ ﻳﻌﻨﻰ ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﻤﻮﺟﺎﺕ ﻫﻮﺍﺋﻴﻪ‬

‫ﻣﺘﺄﺛﺮ ﺷﻮﺩ ﻭ ﺍﺳﺘﻤﺎﻉ ﺣﺎﺻﻞ‬ ‫ﺍﺳﺖ ﻭ ﺍﺯ ﺗﻤﻮﺝ ﻫﻮﺍ ﺍﻋﺼﺎﺏ ﺻﻤﺎﺥ ﮔﻮﺵ ّ‬

‫ﻋﺮﺿﻰ ﺍﺯ َﺍﻋﺮﺍﺽ ﺍﺳﺖ ﻭ‬ ‫ﮔﺮﺩﺩ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ‬ ‫ّ‬ ‫ﺗﻤﻮﺟﺎﺕ ﻫﻮﺍ ﮐﻪ َ َ‬

‫ﻫﻴﭻ ﺷﻤﺮﺩﻩ ﺷﻮﺩ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺠﺬﺏ ﻭ ﻭﻟﻪ ﺁﺭﺩ ﻭ ﺑﻨﻬﺎﻳﺖ ﺩﺭﺟﻪ ﺗﺎﺛﻴﺮ‬ ‫ﺑﺨﺸﺪ ﮔﺮﻳﺎﻥ ﮐﻨﺪ‪ ،‬ﺧﻨﺪﺍﻥ ﮐﻨﺪ ﺷﺎﻳﺪ ﺑﺪﺭﺟﻪ ﺍﻯ ﺁﻳﺪ ﮐﻪ ﺑﻤﺨﺎﻃﺮﻩ‬

‫ﺗﻤﻮﺝ ﻫﻮﺍﺳﺖ‬ ‫ﺍﻧﺪﺍﺯﺩ‪ .‬ﭘﺲ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﭼﻪ ﻣﻨﺎﺳﺒﺘﻰ ﺑﻴﻦ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻭ ّ‬

‫ﺑﮑﻠﻰ ﻣﻨﻘﻠﺐ‬ ‫ﮐﻪ ﺍﻫﺘﺰﺍﺯ ﻫﻮﺍ ﺳﺒﺐ ﺷﻮﺩ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺣﺎﻟﻰ ﺑﻪ ﺣﺎﻟﻰ ﺍﻧﺪﺍﺯﺩ ﻭ ّ‬

‫ﻧﻤﺎﻳﺪ ﺑﻠﮑﻪ ﺻﺒﺮﻭ ﻗﺮﺍﺭ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﻧﮕﺬﺍﺭﺩ ‪ .‬ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﭼﻘﺪﺭ ﺍﻳﻦ‬

‫ﻗﻀﻴﻪ ﻋﺠﻴﺐ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﺯ ﺧﻮﺍﻧﻨﺪﻩ ﭼﻴﺰﻯ ﺧﺮﻭﺝ ﻧﻴﺎﺑﺪ ﻭ ﺩﺭ ﻣﺴﺘﻤﻊ ﺩﺧﻮﻝ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺣﺎﺻﻞ ﺷﻮﺩ ‪ .‬ﭘﺲ ﺍﻳﻦ ﺍﺭﺗﺒﺎﻁ‬ ‫ﻧﻨﻤﺎﻳﺪ ﺑﺎﻭﺟﻮﺩ ﺍﻳﻦ ﺗﺄﺛﻴﺮﺍﺕ ﻋﻈﻴﻤﮥ‬ ‫ّ‬

‫ﺹ ‪٢٩٥‬‬

‫ﻣﻌﻨﻮﻳﻪ ﺍﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺫﮐﺮ ﺷﺪ‬ ‫ﺗﺄﺛﺮﺍﺕ‬ ‫ّ‬ ‫ﻋﻈﻴﻢ ﮐﺎﺋﻨﺎﺕ ﺭﺍ ﻻﺑﺪ ﺍﺯ ﺗﺎﺛﻴﺮﺍﺕ ﻭ ّ‬ ‫ﻣﺜﻼ‬ ‫ﻣﺘﺄﺛﺮ ﻭ ﻣﺆﺛّﺮ ﺩﺭﻳﮑﺪﻳﮕﺮﻧﺪ‬ ‫ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﺍﻋﻀﺎء ﻭ ﺍﺟﺰﺍﻯ ﺍﻧﺴﺎﻥ‬ ‫ً‬ ‫ّ‬

‫ﻣﺘﺄﺛﺮ ﺷﻮﺩ ‪ .‬ﻗﻠﺐ‬ ‫ﻣﺘﺄﺛﺮ ﺷﻮﺩ‪ .‬ﮔﻮﺵ ﺍﺳﺘﻤﺎﻉ ﮐﻨﺪ ﺭﻭﺡ ّ‬ ‫ﭼﺸﻢ ﻧﻈﺮ ﮐﻨﺪ ﻗﻠﺐ ّ‬

‫ﻓﺎﺭﻍ ﺷﻮﺩ ﻓﮑﺮ ﮔﺸﺎﻳﺶ ﻳﺎﺑﺪ ﻭ ﺍﺯ ﺑﺮﺍﻯ ﺟﻤﻴﻊ ﺍﻋﻀﺎﻯ ﺍﻧﺴﺎﻥ ﺣﺎﻟﺖ ﺧﻮﺵ‬ ‫)ﺍﺯ ﻣﺒﺤﺚ ‪ ٦٩‬ﻣﻔﺎﻭﺿﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺣﺎﺻﻞ ﺁﻳﺪ‪."...‬‬

‫ﻣﻌﻠﻢ ﻣﻮﺯﻳﮏ ﺩﺭ ﺍﺭﺗﺶ ﺑﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺧﻄﺎﺏ ﺑﺠﻮﺍﻧﻰ ﮐﻪ ّ‬

‫‪" -٦‬ﻣﻮﺳﻴﻘﻰ ﺁﻳﺘﻰ ﺍﺯ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﺁﻥ ﻣﻮﺳﻴﻘﻰ ﺍﺟﺴﺎﻡ‬

‫ﺭﺍ ﺑﺤﺮﮐﺖ ﻭ ﻫﻴﺠﺎﻥ ﺁﺭﺩ ﻣﻮﺳﻴﻘﻰ ﺍﻟﻬﻰ ﻭ ﻧﺪﺍﻯ ﺁﺳﻤﺎﻧﻰ ﻗﻠﻮﺏ ﻭ ﺍﺭﻭﺍﺡ ﺭﺍ‬ ‫ﺍﻫﺘﺰﺍﺯ ﺑﺨﺸﺪ‪ .‬ﺍﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻌﻠﻢ ﺍﻳﻦ ﻣﻮﺳﻴﻘﻰ ﺭﻭﺣﺎﻧﻴﻨﺪ ﻟﻬﺬﺍ ﺍﻣﻴﺪﻭﺍﺭﻡ ﺗﻮ‬

‫ﺍﻳﻦ ﻧﻐﻤﻪ ﻭ ﺁﻫﻨﮓ ﻣﻠﮑﻮﺗﻰ ﺭﺍ ﺑﺸﻨﻮﻯ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻣﻮﺳﻴﻘﻰ ﻇﺎﻫﺮﻯ ﻟﺸﮑﺮ ﻭ‬ ‫ﮐﺸﻮﺭ ﺭﺍ ﺟﻨﺒﺶ ﻣﻴﺪﻫﻰ ﺍﺯ ﺍﻳﻦ ﻣﻮﺳﻴﻘﻰ ﺍﻟﻬﻰ ﺍﺭﻭﺍﺡ ﻭ ﻋﻘﻮﻝ ﺭﺍ ﻃﺮﺏ ﻭ‬ ‫ﺳﺮﻭﺭ ﺳﺮﻣﺪﻯ ﺑﺨﺸﻰ "‪٠‬‬

‫*****‬

‫ﺹ ‪٢٩٦‬‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٢٧٥‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫"ﻣﻬﺎﺟﺮﺕ ﻓﻰ ﺳﺒﻴﻞ ﺍ‪" ‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ِ ِ ْ َ َ " -١‬‬ ‫ﮐﺘﺎﺏ‬ ‫ﻭﻧﻔﺴﻪ ْ َ ‪‬‬ ‫ﭐﻟﺤﻖ َ ْ َ‬ ‫ﺩﻳﺒﺎﺝ ِ َ ِ‬ ‫ﺳﻮﻑ َ َ ‪ُ ‬‬ ‫ﻳﺰﻳﻦ ﭐ‪َ َ ْ ِ ِ‬‬ ‫ﺑﺬﮐﺮ َ ِ ‪ِ  ‬‬ ‫ُْ ُ ِْ‬ ‫ﭐﻟﺮﺯﺍﻳﺎ ِﻓﻲ‬ ‫ﭐﻟﻮﺟﻮﺩ ِ ِ ْ ِ‬ ‫ﭐﻟﺬﻳﻦ َ َ ُ ْ‬ ‫ﺣﻤﻠﻮﺍ ‪َ ‬‬ ‫ﺍﺣﺒﺎ‪‬ﻪ ‪َ ْ ِ ‬‬

‫ﺑﭑﺳﻤﻪ َﻭ ِ ْ ِ ِ‬ ‫ﭐﻟﺒﻼﺩ ِ ْ ِ ِ‬ ‫ﺳﺎﻓﺮﻭﺍ َﻓﻲ ْ ِ ِ‬ ‫َ ِ ِْ ِ‬ ‫ﻳﻔﺘﺨﺮ‬ ‫ﺳﺒﻴﻠﻪ َﻭ َ َ ُ ْ‬ ‫ﺫﮐﺮﻩ َﻭ َ ْ َ ِ ُ‬

‫ﺑﻴﻦ ْ ِ ِ‬ ‫ﺑﺬﮐﺮﻫﻢ‬ ‫ُ ‪‬‬ ‫ﻭﻳﺴﺘﻨﻴﺮ ِ ِ ْ ِ ِ ْ‬ ‫ﻓﺎﺯ ِ ِ ‪ْ ِ ‬‬ ‫ﮐﻞ َ ْ‬ ‫ﭐﻟﻌﺒﺎﺩ َ َ ْ َ ْ ْ ُ‬ ‫ﺑﻠﻘﺎ‪‬ﻬﻢ َ ْ َ‬ ‫ﻣﻦ َ َ‬ ‫ﻣﻦ ِﻓﻲ ْ ِ ِ‬ ‫ﭐﻟﺒﻼﺩ "‪.‬‬ ‫َ ْ‬

‫)ﺹ ‪ ١٩٠‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢ -٤٨-‬‬

‫ﭐﻻﻣﺮ‬ ‫ﻟﺘﺒﻠﻴﻎ ْ َ ْ ِ‬ ‫‪ ِ " -٢‬‬ ‫ﻣﻦ َ ْ َ ِ ِ ْ‬ ‫ﻫﺎﺟﺮﻭﺍ ِ ْ‬ ‫ﭐﻟﺬﻳﻦ َ ُ ْ‬ ‫ﺍﻥ ‪َ ْ ِ ‬‬ ‫ﺍﻭﻃﺎﻧﻬﻢ ِ َ ْ ِ ْ ِ‬ ‫ﻣﻦ‬ ‫ﻣﻌﻬﻢ َ ِ ْ ٌ‬ ‫ﭐﻟﺮﻭﺡ ْ َ ِ ْ ِ‬ ‫ﻳﺨﺮﺝ َ َ ُ ْ‬ ‫ﭐﻻﻣﻴﻦ َﻭ َ ْ ُ ُ‬ ‫ﻳﺆﻳﺪﻫﻢ ْ ‪ُ ْ ‬‬ ‫ُ ‪ُ ُ ُ‬‬ ‫ﻗﺒﻴﻞ ِ َ‬ ‫ْ َ ‪َِ ‬‬ ‫ﻟﻤﻦ‬ ‫ﻟﺪﻥ َ ِ ْ ٍ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﭐﻟﻤﻼ‪‬ﮑﺔ ِ ْ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﻋﺰﻳﺰ َ ِ ْ ٍ‬ ‫ﻋﻠﻴﻢ ‪ٰ َ ْ ُ .‬‬

‫ﻣﻦ ْ َ ْ َ ِ‬ ‫َ َِ ِ ْ َِ‬ ‫ﭐﻻﻋﻤﺎﻝ‬ ‫ﻓﺎﺯﺑﺨﺪﻣﺔ ﭐ‪ِ ْ َ َ ِ‬‬ ‫ﻻﻳﻘﺎﺑﻠﻪ َ َ ٌ‬ ‫ﻟﻌﻤﺮﻱ َ ُ َ ِ ُ ُ‬ ‫ﻋﻤﻞ ِ َ‬ ‫ﻟﺴﻴﺪ‬ ‫ﺍﻧﻪ َ َ ‪ُ ‬‬ ‫ﻣﺎﺷﺎ‪َ  َ ‬‬ ‫ﭐﻟﻘﺪﻳﺮ ِ ‪ُ ‬‬ ‫ﭐﻟﻤﻘﺘﺪﺭ ْ َ ِ ْ ُ‬ ‫ﺭﺑﮏ ْ ُ ْ َ ِ ُ‬ ‫ِ ‪‬ﺍﻻ ٰ َ‬

‫ﻟﺪﻥ ُ ْ َ ٍ‬ ‫ْ َ ْ َ ِ‬ ‫ﻗﺪﻳﻢ "‪.‬‬ ‫ﻗﺪﺭﻣﻦ َ ُ ْ‬ ‫ﻃﺮﺍﺯﻫﺎ َ َ ِ َ‬ ‫ﮐﺬﻟﮏ ُ ‪ْ ِ َ ‬‬ ‫ﭐﻻﻋﻤﺎﻝ َﻭ ِ ُ َ‬ ‫ﻣﻨﺰﻝ َ ِ ٍ‬ ‫)ﺹ ‪ ٢١٥‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﺻﻌﺪﻭﺍ‬ ‫‪ ِ " -٣‬‬ ‫ﻫﺎﺟﺮﻭﺍ ِﻓﻲ َ ِ ْ ِ‬ ‫ﺛﻢ َ ِ ُ ْ‬ ‫ﺳﺒﻴﻞ ﭐ‪ ُ ِ‬‬ ‫ﭐﻟﺬﻳﻦ َ َ ُ ْ‬ ‫ﺍﻥ ‪َ ْ ِ ‬‬ ‫ِ َ ِْ‬ ‫ﻭﺭﻗﻤﺖ‬ ‫ﭐﻻﻋﻠﻰ َ ُ ِ َ ْ‬ ‫ﺍﻟﻴﻪ ُ َ ‪ ِ ‬‬ ‫ﻳﺼﻠﻴﻦ َ َ ْ ِ ُ‬ ‫ﻋﻠﻴﻬﻢ ْ َ َ ُ‬ ‫ﭐﻟﻤﻼء ْ َ ْ َ ٰ‬ ‫ﭐﺳﺘﺸﻬﺪﻭﺍ‬ ‫َ ْ َ ‪ْ ُ‬‬ ‫ﭐﻟﺬﻳﻦ ْ ُ ْ ِ ُ ْ‬ ‫ﭐﻻﺑﻬﻰ ِ َ‬ ‫ﺍﺳﻤﺎ‪‬ﻬﻢ ِ َ‬ ‫ﻣﻦ ‪َ ْ ِ ‬‬ ‫ﻣﻦ ْ َ َ ِ‬ ‫ﭐﻟﻘﻠﻢ ْ َ ْ َ ٰ‬ ‫ﺭﺣﻤﺔ‬ ‫ﻋﻠﻴﻬﻢ َ ْ َ ُ‬ ‫ﺳﺒﻴﻞ ﭐ‪ِ ِ ْ َ ُ ْ ِ‬‬ ‫ِﻓﻲ َ ِ ْ ِ‬ ‫ﭐﻟﻘﻴﻮﻡ ‪ْ ِ ْ َ َ .‬‬ ‫ﭐﻟﻤﻬﻴﻤﻦ ْ َ ‪ِ ْ ‬‬ ‫ﻟﻬﻮ‬ ‫ﻋﻨﺎﻳﺎﺗﻪ َﻭ َ ْ ُ‬ ‫ﻧﻔﺤﺎﺗﻪ ِ ‪ُ ‬‬ ‫ﻓﻀﻞ ﭐ‪َ ِ‬ﻭ َ َ َ ُ ُ‬ ‫ﭐ‪َ ِ‬ﻭ ِ َ ُ ُ‬ ‫ﺍﻧﻪ َ ُ َ‬

‫ﺍﺣﺘﻤﺎﻻ‬ ‫ﭐﻟﮑﺮﻳﻢ " ) ﺍﺯ ﺩﺳﺘﺨﻂ ﻣﺒﺎﺭﮎ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ‪،‬‬ ‫ً‬ ‫ﭐﻟﻐﻔﻮﺭ ْ َ ِ ْ ُ‬ ‫َُُْْ‬

‫ﻣﻮﺭﺥ ﺍﮔﻮﺳﺖ ‪ ١٩٧٢‬ﺑﻌﺪ ﺍﺯ ﺷﻬﺎﺩﺕ ﺳﻪ ﺟﻮﺍﻥ ﻣﻬﺎﺟﺮ ﺍﻳﺮﺍﻧﻰ ﺩﺭ ﻓﻴﻠﻴﭙﻴﻦ ‪ -‬ﺍﺩﺍﺭﮤ ﺁﺭﺷﻴﻮ‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﻣﺮﻗﻮﻡ ﻭ ﺗﺎﻳﻴﺪ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﻣﺘﻦ ﻓﻮﻕ ﻣﻄﺎﺑﻖ ﺍﺻﻞ ﺍﺳﺖ (‪.‬‬

‫ﺹ ‪٢٩٧‬‬

‫‪ " -٤‬ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻋﺒﺎﺩﻯ ﮐﻪ ﺧﺎﻟﺼﴼﻟﻮﺟﻪ ﺍ‪ ‬ﻗﺼﺪ ﺑﻼﺩ ﻧﻤﺎﻳﻨﺪ‬

‫ﻟﻌﻤﺮﺍ‪ ‬ﺍﺭﺽ ﺑﻘﺪﻭﻡ ﺁﻥ ﻧﻔﻮﺱ ﺍﻓﺘﺨﺎﺭ ﻧﻤﺎﻳﺪ‬ ‫ِ َ ْ ِ‬ ‫ﻻﺟﻞ ﺗﺒﻠﻴﻎ ﺍﻣﺮﻭ ﺍﻧﺘﺸﺎﺭ ﺁﺛﺎﺭ َ َ ْ ُ‬

‫ﻣﺒﻠﻎ ﺁﻳﺎﺗﺶ ﺍﺯ ﺍﻋﻠﻰ ﺍﻟﺨﻠﻖ ﺩﺭﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ"‪.‬‬ ‫ﺍﻣﺮﻭﺯ ﺧﺎﺩﻡ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ّ‬ ‫)ﺹ ‪ ٤٩‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﻟﺤﺐ ﺍ‪ ‬ﺣﺮﮐﺖ ﻧﻤﺎﻳﺪ ﻭ ﺑﻬﺪﺍﻳﺖ‬ ‫‪" -٥‬‬ ‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﮐﻪ ِ ُ ‪‬‬ ‫ٰ‬

‫ﻋﺒﺎﺩ ﻣﺸﻐﻮﻝ ﮔﺮﺩﺩ "‪.‬‬

‫)ﺹ ‪ ٢٤‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫ﻣﻮﺛﺮ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ ﺩﺭ ﮐﺘﺐ‬ ‫‪ " -٦‬ﻧﻔﺲ ﺣﺮﮐﺖ ﻟﻮﺟﻪ ﺍ‪ ‬ﺩﺭ ﻋﺎﻟﻢ ّ‬

‫ﻻﺟﻞ ﻫﺪﺍﻳﺖ ﻋﺒﺎﺩ ﻣﺬﮐﻮﺭ ﻭ ﻣﺴﻄﻮﺭ "‪.‬‬ ‫ﻗﺒﻞ ﻣﻘﺎﻡ ﺗﻮﺟﻪ ﻣﺨﻠﺼﻴﻦ ﺑﺎﻃﺮﺍﻑ ٔ‬ ‫)ﺹ ‪ ١٧١‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬

‫‪ " -٧‬ﺍﻟﻴﻮﻡ ﺑﺮ َﺍﻣﺜﺎﻝ ﺁﻧﺠﻨﺎﺏ ﻻﺯﻡ ﮐﻪ ﺑﺪﻳﺎﺭ ﻗﺮﻳﺐ ﻭ ﺑﻌﻴﺪ ﺧﺎﻟﺼﴼ‬

‫ﺍﺣﺪﻳﻪ ﺑﻪ‬ ‫ﺫﮐﺮ ﻣﻄﻠﻊ ﻧﻮﺭ‬ ‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﻨﺪ ﻭ ِﻋﻈﺎﻡ ﺭﻣﻴﻤﻪ ﺭﺍ ﺑﻨﻔﺤﺎﺕ ِ‬ ‫ّ‬ ‫ﻟﻮﺟﻪ ﻣﺨﺘﺎﺭ ّ‬ ‫ﮐﻞ ﺩﻳﺎﺭ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺑﻤﺜﺎﺑﻪ ﻧﺴﻴﻢ ﺻﺒﺤﮕﺎﻫﻰ ﺑﺎﻳﺪ ﺑﺮ ّ‬ ‫ﺣﻴﻮﺓ ﺑﺎﻗﻴﻪ ﮐﺸﺎﻧﻨﺪ ‪ّ .‬‬ ‫ﻣﺮﻭﺭ ﮐﻨﻨﺪ ﺗﺎﺟﻤﻴﻊ ِﺑﻘﺎﻉ ﺍﺭﺽ ﺑﻔﻴﺾ ﺍﻋﻈﻢ ﻓﺎﺋﺰ ﺷﻮﻧﺪ "‪.‬‬ ‫***‬

‫)ﺹ ‪ ٤٦٢‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﺩﺭ ﻣﻤﺎﻟﮏ ﻭ ﺩﻳﺎﺭ ﻣﻨﺘﺸﺮ ﺷﻮﻧﺪ ﻭ ﺁﻭﺍﺭﮤ ﻫﺮ ﺑﻼﺩ ﻭ ﺳﺮﮔﺸﺘﮥ‬

‫ﻧﻔﺴﻰ ﺭﺍﺣﺖ‬ ‫ﻫﺮ ﺍﻗﻠﻴﻢ ﮔﺮﺩﻧﺪ ‪ .‬ﺩﻗﻴﻘﻪ ﺍﻯ ﻧﻴﺎﺳﺎﻳﻨﺪ ﻭ ﺁﻧﻰ ﺁﺳﻮﺩﻩ ﻧﮕﺮﺩﻧﺪ ﻭ َ‬ ‫ﺹ ‪٢٩٨‬‬

‫ﻳﺎﺑﻬﺎءﺍﻻﺑﻬﻰ ﺯﻧﻨﺪ ﻭ ﺩﺭ ﻫﺮ ﺷﻬﺮﻯ ﺷﻬﺮﮤ‬ ‫ﻧﺠﻮﻳﻨﺪ ‪ .‬ﺩﺭ ﻫﺮ ﮐﺸﻮﺭﻯ ﻧﻌﺮﮤ‬ ‫ٰ‬ ‫)ﺹ ‪ ٤٦٥‬ﺭﺳﺎﻟﻪ ﺍﻳﺎﻡ ﺗﺴﻌﻪ (‬

‫ﺁﻓﺎﻕ ﺷﻮﻧﺪ "‪.‬‬

‫ﻣﺤﻦ ﺑﮕﺬﺭﺩ ﻭﻟﻰ‬ ‫‪ّ " -٢‬‬ ‫ﻟﺬﺕ ﺁﺳﻮﺩﮔﻰ ﺩﺭ ﻭﻃﻦ ﻭ ﺣﻼﻭﺕ ﺁﺯﺍﺩﮔﻰ ﺍﺯ ِ َ‬

‫ﻣﺴﺘﻤﺮﻭ ﻧﺘﺎﺋﺞ‬ ‫ﺍﺣﺪﻳﺖ ﺑﺎﻗﻰ ﻭ ﺩﺍﺋﻤﻰ ﻭ‬ ‫ﻣﻮﻫﺒﺖ ﻫﺠﺮﺕ ﺩﺭ ﺳﺒﻴﻞ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻋﻈﻴﻤﻪ ﺍﺯ ﺁﻥ ﻣﺸﺘﻬﺮ "‪.‬‬

‫****‬

‫)ﺹ ‪٢٧٠‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫‪ " -١‬ﺍﻣﺮ ﺍﺻﻴﻞ ﻣﻬﺎﺟﺮﺕ ﺍﺯ ﺍﻣﻮﺭ ﺍﺳﺎﺳﻴﻪ ﺑﻠﮑﻪ ﺍﻭﻟﻴﻦ ﻭﻇﻴﻔﻪ ﻣﻘﺪﺳﻪ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺩ ﺭﺁﻥ ﺍﻗﻠﻴﻢ ﺍﺳﺖ "‪).‬ﺹ ‪ ٣١١‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬ ‫ﻳﺎﺭﺍﻥ ﻭ ﻣﺤﺎﻓﻞ‬ ‫ّ‬

‫ﺍﻫﻤﻴﺘﻰ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺩﻫﻨﺪ "‪.‬‬ ‫‪ " -٢‬ﺑﺎﻳﺪ ﺍﻣﺮ ﻣﻬﺎﺟﺮﺕ ﺭﺍ ّ ّ‬

‫)ﺹ ‪٢٥٠‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ -٤٨‬‬

‫ﻣﻘﺪﺭ‬ ‫ﻧﺺ ﺻﺮﻳﺢ ﺍﺟﺮ ﻋﻈﻴﻢ ﻭ ﺛﻮﺍﺏ ﺟﺰﻳﻞ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﻮﺳﻰ ّ‬ ‫‪ " -٣‬ﺑﻪ ّ‬

‫ﺗﺘﺎﺑﻊ ﺭﺯﺍﻳﺎ‬ ‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﺤﺒﻮﺑﮥ ﺑﻼﻳﺎ ﺩﺭ ﺑﻼﺩ ﺍ‪ّ ‬‬ ‫ﺳﻴﺎﺭ ﮔﺮﺩﻧﺪ ﻭ ﺑﺎﻭﺟﻮﺩ ُ‬

‫ﻣﻐﺮﻭﺭﺍﻥ ﻭ ﻏﺎﻓﻼﻥ ﻭ ﺑﻴﻬﻮﺷﺎﻥ ﺭﺍ ﺑﺤﻴﻮﺓ ﺑﺎﻗﻴﻪ ﻭ ﺷﺮﻳﻌﺖ ﺳﺎﻣﻴﻪ ﻭ ﻧﻌﻤﺖ‬

‫ﺳﺠﻴﮥ‬ ‫ﺍﻟﻬﻴﻪ ﺩﻋﻮﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺁﮔﺎﻩ ﺳﺎﺯﻧﺪ ‪ .‬ﺍﻳﻨﺴﺖ‬ ‫ّ‬ ‫ﺳﺮﻣﺪﻳﻪ ﻭ ﺍﻭﺍﻣﺮ ﻭ ُﺳﻨﻦ ّ‬ ‫ّ‬

‫ﺍﻫﻞ ﺑﻬﺎ ﻭ ﻓﺮﻳﻀﻪ ﻭ ﺍﻟﻬﺎﻥ ﺟﻤﺎﻝ ﮐﺒﺮﻳﺎ"‪.‬‬

‫)ﺹ ‪ ١٩٠‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ‬

‫ﺹ ‪٢٩٩‬‬

‫‪ " -٤‬ﺷﻮﺍﻫﺪ ﻓﺘﻮﺣﺎﺕ ﻋﻈﻴﻢ ﺳﭙﺎﻫﻴﺎﻥ ﻏﻴﻮﺭ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﮐﻪ ﺑﻨﺎﻡ ﺍﻭ ﻭ ﺑﺎﻋﺎﻧﺖ ﺍﻭ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﺩ ﺭﻭﺣﺎﻧﻰ ﻗﻴﺎﻡ ﻧﻤﻮﺩﻧﺪ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‬

‫ﺍﻳﻨﺎﻧﻨﺪ ﮐﻪ ﺩﺭ ﺗﻄﻬﻴﺮ ﻋﺎﻟﻢ ﻭ ﺗﻮﺣﻴﺪ ﺑﻨﻰ ﺁﺩﻡ ﺷﺮﮐﺖ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﺎﺣﻴﺎﻯ‬

‫ﺭﻭﺣﺎﻧﻰ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺟﺎﻣﻌﻪ ﺍﻯ ﮐﻪ ﻧﻘﺪ ﻣﺒﺎﺩﻯ ﺍﺧﻼﻗﻰ ﻭ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺭﺍ‬

‫ﻳﮑﺴﺮﻩ ﺑﺎﺧﺘﻪ ﻭ ﺑﭙﺎﻯ ﺧﻮﺩ ﺑﻪ ﭘﺮﺗﮕﺎﻩ ﻓﻨﺎﻭ ﺍﺿﻤﺤﻼﻝ ﺷﺘﺎﻓﺘﻪ ‪ ،‬ﻗﻴﺎﻡ ﻧﻤﻮﺩﻧﺪ "‬ ‫ﻣﺆﺳﺴﮥ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍ‪( ‬‬ ‫)ﺹ ‪ ٢٨٢‬ﮐﺘﺎﺏ ّ‬

‫‪ " -٥‬ﺷﺎﻳﺴﺘﻪ ﻭ ﺳﺰﺍﻭﺍﺭ ﺁﻧﮑﻪ ﺩﺭ ﺍﻳﻦ ﻟﺤﻈﮥ ﺧﻄﻴﺮ ﺟﻤﻌﻰ ﻣﻨﺠﺬﺏ‬

‫ﻣﺪﻥ ﻭ ﺩﻳﺎﺭ ﻭ ﺍﻭﻃﺎﻥ ﻭ ﺍﻭﮐﺎﺭ‬ ‫ﻫﻤﺖ ﺑﺮ ﮐﻤﺮ ﺯﻧﻨﺪ ﻭ ﺍﺯ ُ ُ‬ ‫ﻭ ﻓﺪﺍﮐﺎﺭ ﺩﺍﻣﻦ ّ‬

‫ﺍﺑﺪﻳﻪ ﭘﺮﻭﺍﺯ ﻧﻤﺎﻳﻨﺪ‬ ‫ﻋﺰﺕ‬ ‫ّ‬ ‫ﺧﻮﻳﺶ ﺩﺭ ﮔﺬﺭﻧﺪ ﻭ ﭼﻮﻥ ﻃﻴﻮﺭ ﺷﮑﻮﺭ ﺩﺭ ﺍﻭﺝ ّ‬

‫ﻭ ﺑﻤﻮﺟﺐ ﺑﻴﺎﻥ ﺍﻗﺪﺱ ﺍﻋﻈﻢ ﺍﮐﺮﻡ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ " َ ْ َ ِ‬ ‫ﮑﻮﻥ‬ ‫ﻟﻬﺆﻻء َ ْ‬ ‫ﺍﻥ َﻳ ُ ْ َ‬ ‫ﻳﻨﺒﻐﻲ َ َ‬

‫ﺗﻮﮐﻞ ﻭ ﺍﻧﻘﻄﺎﻉ ﺑﺎﻗﺎﻟﻴﻢ ﺷﺎﺳﻌﻪ‬ ‫ﭐﻟﺘﻮﮐﻞ َ َ‬ ‫ﻋﻠﻰ ﺍ‪ " ِ‬ﺑﺎ ﺗﻮﺷﮥ ّ‬ ‫ﺯﺍﺩﻫﻢ ‪َ  َ ‬‬ ‫َ ُ ُ‬

‫ﺑﻌﻴﺪﻩ ﻭ ﺍﺷﻄﺎﺭ ﻏﻴﺮ ﻣﻔﺘﻮﺣﻪ ﺗﻮﺟﻪ ﮐﻨﻨﺪ ﻭ ﺑﮑﻤﺎﻝ ﺛﺒﺎﺕ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺑﻪ ﺗﺴﺨﻴﺮ ﻣﺪﺍﺋﻦ‬ ‫ﻗﻠﻮﺏ ﭘﺮﺩﺍﺯﻧﺪ "‪.‬‬

‫ﺹ ‪٣٠٠‬‬

‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ١٢٤ -٥‬ﻇﻬﻮ ﺭﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫"ﻧﻈﺎﻓﺖ ﻭ ﻟﻄﺎﻓﺖ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﮐﻞ ْ َ ْ َ ِ‬ ‫ﺑﭑﻟﻠﻄﺎﻓﺔ َﻓﻲ ُ ‪‬‬ ‫ﺗﻤﺴﮑﻮﺍ ِ ‪ِ َ َ ‬‬ ‫ﺗﻘﻊ‬ ‫ﭐﻻﺣﻮﺍﻝ ِ ‪ ‬‬ ‫ﻟ‪‬ﻼ َ َ َ‬ ‫‪ْ ُ  َ َ " -١‬‬

‫ﭐﻟﻔﺮﺩﻭﺱ َﻭ‬ ‫ﺍﻧﻔﺴﮑﻢ َ َ ْ ُ‬ ‫ُْ​ُْ ُ‬ ‫ﻭﺍﻫﻞ ِ ْ َ ْ ِ‬ ‫ﺗﮑﺮﻫﻪ َ ْ ُ ُ ُ ْ‬ ‫ﻋﻠﻰ َﻣﺎ َ ْ َ ُ ُ‬ ‫ﭐﻟﻌﻴﻮﻥ َ َ ٰ‬ ‫‪ِ‬‬ ‫ﮐﺎﻥ‬ ‫ﻋﻨﻬﺎ َ ْ َ ُ‬ ‫ﭐﻟﺤﻴﻦ َﻭ ِ ْ‬ ‫ﺍﻥ َ َ‬ ‫ﻋﻤﻠﻪ ِﻓﻲ ْ ِ ْ ِ‬ ‫ﻳﺤﺒﻂ َ َ ُ ُ‬ ‫ﺗﺠﺎﻭﺯ َ ْ َ‬ ‫ﭐﻟﺬﻱ َ َ َ َ‬

‫ﭐﻟﻌﺰﻳﺰﭐﻟﮑﺮﻳﻢ "‪.‬‬ ‫ﻟﻪ ُ ْ ٌ‬ ‫ﻟﻬﻮ ْ َ ِ ْ ُ ْ َ ِ ْ ُ‬ ‫ﻋﻨﻪ ِ ‪ُ ‬‬ ‫ﻳﻌﻒ ﭐ‪ُ ْ َ ُ‬‬ ‫ﻋﺬﺭ َ ْ ُ‬ ‫َُ‬ ‫ﺍﻧﻪ َ ُ َ‬

‫)‪(K٤٦‬‬

‫ﻋﻠﻰ َ ٍ‬ ‫ﺑﺤﺒﻞ ‪ِ َ َ ‬‬ ‫ﻣﻦ‬ ‫ﺗﻤﺴﮑﻮﺍ ِ َ ْ ِ‬ ‫ﻻﻳﺮﻯ ِ ْ‬ ‫‪ْ ُ  َ َ " -٢‬‬ ‫ﺷﺄﻥ َ ُ َ ٰ‬ ‫ﭐﻟﻠﻄﺎﻓﺔ َ َ ٰ‬

‫ﻣﻦ‬ ‫ﭐﻻﻭﺳﺎﺥ َ َ‬ ‫ﺛﻴﺎﺑﮑﻢ َ‬ ‫ﻣﻦ َ َ‬ ‫َِ ِ ُ ْ‬ ‫ﺍﻟﻄﻒ ِ ْ‬ ‫ﻣﺎﺣﮑﻢ ِ ِﺑﻪ َ ْ‬ ‫ﮐﺎﻥ َ ْ َ َ‬ ‫ﻫﺬﺍ َ َ َ َ‬ ‫ﺁﺛﺎ ُﺭ ْ َ ْ َ ِ‬

‫ﻋﺬﺭ َﻻ َﺑﺄﺱ َ َ َ ْ ِ‬ ‫ﻟﻄﻴﻒ َﻭ ‪ِ ‬‬ ‫ﮐﻞ َ ِ ْ ٍ‬ ‫ُ ‪‬‬ ‫ﻟﻬﻮ‬ ‫ﻟﻪ ُ ْ ٌ‬ ‫ﻋﻠﻴﻪ ِ ‪ُ ‬‬ ‫ﭐﻟﺬﻱ َ ُ‬ ‫ﺍﻧﻪ َ ُ َ‬

‫ﭐﻟﺮﺣﻴﻢ "‪٠‬‬ ‫ﭐﻟﻐﻔﻮﺭ ‪ُ ْ ِ ‬‬ ‫َُُْْ‬

‫)‪(K٧٤‬‬

‫ﺑﻴﻦ ْ َ ِ ‪ِ ‬‬ ‫ﻋﻨﺼﺮ ‪ِ َ َ ‬‬ ‫ﺍﺭﺍﺩ‬ ‫ﭐﻟﺒﺮﻳﺔ َ َ‬ ‫‪ْ ُ ُ " -٣‬‬ ‫ﻫﺬﺍ َﻣﺎ َ َ َ‬ ‫ﭐﻟﻠﻄﺎﻓﺔ َ ْ َ‬ ‫ﮐﻮﻧﻮﺍ ُ ْ ُ َ‬ ‫ﭐﻟﺤﮑﻴﻢ "‪.‬‬ ‫ﻟﮑﻢ َ ْ‬ ‫َ ُ ْ‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ِ ْ ُ‬ ‫ﻣﻮ َ ٰ ُ ُ‬ ‫ﻟﻴﮑﻢ ْ َ ِ ْ ُ‬

‫)‪(K ٧٤‬‬

‫ﺣﮑﻢ ِ ‪ِ َ ‬‬ ‫ﺗﻐﻴﺮﻣﻦ‬ ‫ﭐﻟﮑﺒﺮﻯ َﻭ َ ْ ِ ْ ِ‬ ‫ﺗﻐﺴﻴﻞ َﻣﺎ َ َ ‪َ ِ َ ‬‬ ‫‪َ " -٤‬ﻭ َ َ َ‬ ‫ﺑﭑﻟﻠﻄﺎﻓﺔ ْ ُ ْ َ ٰ‬ ‫ﺍﺗﻘﻮﺍ‬ ‫َُْ ِ‬ ‫ﺩﻭﻧﻬﺎ‪ْ ُ  ِ .‬‬ ‫ﭐﻻﻭﺳﺎﺥ ْ ُ ْ َ ِ َ ُ‬ ‫ﮐﻴﻒ ْ ِ ْ َ ُ‬ ‫ﭐﻟﻤﻨﺠﻤﺪﺓ َﻭ ُ ْ َ َ‬ ‫ﭐﻟﻐﺒﺎﺭ َﻭ َ ْ َ‬ ‫ﭐﻟﻤﻄﻬﺮﻳﻦ ‪َ .‬ﻭ ‪ِ ‬‬ ‫ﺮﻯ ِﻓﻲ‬ ‫ﭐ‪َ َ‬ﻭ ُ ْ ُ ْ‬ ‫ﻣﻦ ْ ُ ‪َ ْ ِ  ‬‬ ‫ﮐﻮﻧﻮﺍ ِ َ‬ ‫ﭐﻟﺬﻱ ُﻳ َ ٰ‬

‫ِ َ ‪ِ‬‬ ‫ﻳﺠﺘﺒﺐ‬ ‫ﺍﻧﻪ َﻻ َ ْ َ ُ‬ ‫ﮐﺴﺎ‪‬ﻪ َ َ ٌ‬ ‫ﻳﺼﻌﺪ ُ َ ‪ُ ‬‬ ‫ﻭﺳﺦ ِ ‪ُ ‬‬ ‫ﺩﻋﺎ‪‬ﻪ ِ َﺍﻟﻰ ﭐ‪َ ِ‬ﻭ َ ْ َ ِ ُ‬ ‫ﭐﻟﻌﻄﺮ‬ ‫ﻣﻼء َ ُ ْ َ‬ ‫ﭐﻟﻮﺭﺩ ُ ‪‬‬ ‫ﻋﺎﻟﻮﻥ ‪ْ ُ ِ ْ َ ْ ِ .‬‬ ‫َُْ‬ ‫ﺛﻢ ْ ِ ْ َ‬ ‫ﺍﺳﺘﻌﻤﻠﻮﺍ َﻣﺎ‪َ ْ َ ْ ‬‬ ‫ﻋﻨﻪ َ َ ٌ‬ ‫ﭐﻻﻭﻝ ‪ِ ‬‬ ‫ﻣﻦ ْ َ ‪ِ ‬‬ ‫ﭐﻟﺬﻱ َﻻ‬ ‫ﭐﻟﺨﺎﻟﺺ َ َ‬ ‫ﻫﺬﺍ َﻣﺎ َ ِ ‪ُ ‬‬ ‫ﺍﺣﺒﻪ ﭐ‪َ ِ ُ‬‬ ‫ْ َ ِ َ‬

‫ﭐﻟﻌﺰﻳﺰ‬ ‫َ‪َ ‬‬ ‫ﻟﻪ ِ َ َ َ ‪َ ‬‬ ‫ﻟﻴﺘﻀﻮﻉ ِ ْ‬ ‫ﻣﻨ ُ ْ‬ ‫ﺍﺭﺍﺩ َ ‪ُ ُ ‬‬ ‫ﺍﻭﻝ َ ُ‬ ‫ﮑﻢ َﻣﺎ َ َ َ‬ ‫ﺭﺑﮑﻢ ْ َ ِ ْ ُ‬ ‫ﭐﻟﺤﮑﻴﻢ " ‪(K ٧٦) .‬‬ ‫ْ َ ِ ْ ُ‬

‫ﻋﻤﺎ‬ ‫ﻟﺒﺎﺳﮑﻢ َ ‪‬‬ ‫ﻏﺴﻠﻮﺍ ِ َ َ ُ ْ‬ ‫ﺑﻴﻮﺗﮑﻢ َﻭ َ ‪ْ ُ ‬‬ ‫ﻗﻮﻡ ُ ُ ْ َ ُ ْ‬ ‫‪ْ ُ ِ َ " -٥‬‬ ‫ﻧﻈﻔﻮﺍ َﻳﺎ َ ْ ُ‬ ‫ﮐﺬﻟﮏ‬ ‫ﻳﮑﺮﻫﻪ ﭐ‪َ ِ َ َ ُ‬‬ ‫َ َْ ُ ُ‬

‫ﺹ ‪٣٠١‬‬

‫ﮐﻞ ْ َ ْ َ ِ‬ ‫ﭐﻟﻠﻄﺎﻓﺔ ِﻓﻲ ُ ‪‬‬ ‫ﭐﻻﺣﻮﺍﻝ‬ ‫ﻧﺤﺐ ‪َ َ َ ‬‬ ‫ﭐﻟﻌﻠﻴﻢ ِ ‪‬‬ ‫َِ ُ ُ ْ‬ ‫ﻳﻌﻈﮑﻢ ْ َ ِ ْ ُ‬ ‫ﺍﻧﺎ ُ ِ ‪‬‬

‫ﮐﺘﺎﺏ ﭐ‪ِ‬‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﺍﻣﺮﺗﻢ ِ ِﺑﻪ ِﻓﻲ ِ َ ِ‬ ‫ﻋﻤﺎ ُ ِ ْ ُ ْ‬ ‫ﺗﺘﺠﺎﻭﺯﻭﺍ َ ‪‬‬ ‫ﺍﻥ َ َ َ َ ُ ْ‬ ‫ِ‪ْ ُ ‬‬

‫ﭐﻟﻌﺰﻳﺰ ْ َ ِ ْ ِ‬ ‫ﭐﻟﺤﻤﻴﺪ "‪).‬ﺹ ‪ ٧٨‬ﮔﻨﺠﻴﻨﻪ ﻭ ﺹ ‪ ٢٩٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ْ َ ِ ِْ‬

‫ﻭ ﺑﻌﺪ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻥ ‪ِ ‬‬ ‫ﻏﺎﻳﺔ ‪ِ َ َ ‬‬ ‫ﮐﻮﻧﻮﺍ ِﻓﻲ َ َ ِ‬ ‫ﻟﻪ‬ ‫ﭐﻟﻠﻄﺎﻓﺔ ِ ‪‬‬ ‫‪ْ ُ ْ ُ " -٦‬‬ ‫ﻟﻴﺲ َ ُ‬ ‫ﭐﻟﺬﻱ َ ْ َ‬

‫ﻧﻔﺤ ِ‬ ‫ﻣﻌﻪ‬ ‫َ​َ ٌَ‬ ‫ﻟﻦ َ ِ َ‬ ‫ﺎﺕ ‪ِ ٰ ْ ‬‬ ‫ﻟﻄﺎﻓﺔ َ ْ‬ ‫ﻳﺴﺘﺄﻧﺲ َ َ ُ‬ ‫ﭐﻟﺮﺣﻤﻦ َﻭ َﻻ َ ْ َ ِ ُ‬ ‫ﻳﺠﺪ َ َ َ‬ ‫ﺍﻫﻞ ‪ِ َ ْ ‬‬ ‫ﭐﻟﺠﺎﻫﻠﻴﻦ "‬ ‫َْ ُ‬ ‫ﺍﺗﻘﻮﺍ ﭐ‪َ َ‬ﻭ َ َ ُ ْ ُ ‪‬‬ ‫ﭐﻟﺮﺿﻮﺍﻥ ِ ‪ْ ُ ‬‬ ‫ﻣﻦ َ ِ ْ َ‬ ‫ﻻﺗﮑﻮﻧﻦ ِ َ‬ ‫*****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫‪ " -١‬ﺩﺭ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﻭ ﭘﺎﮐﻰ ﻭ ﻟﻄﺎﻓﺖ ﺳﺒﺐ‬

‫ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﻧﻴﺰ‬ ‫ﺣﺘﻰ ﺩﺭ‬ ‫ﻋﻠﻮﻳﺖ َ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ّ‬ ‫ّ​ّ‬ ‫َ‬ ‫ﺗﺮﻗﻰ ﺣﻘﺎﺋﻖ ﺍﻣﮑﺎﻧﻴﺴﺖ ّ ٰ‬

‫ﺭﻭﺣﺎﻧﻴﺖ ﺍﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺻﺮﻳﺢ ﮐﺘﺐ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﻧﻈﺎﻓﺖ‬ ‫ﻟﻄﺎﻓﺖ ﺳﺒﺐ ﺣﺼﻮﻝ‬ ‫ّ‬ ‫ﺭﻭﺣﺎﻧﻴﺎﺕ ﺩﺍﺭﺩ"‬ ‫ﻇﺎﻫﺮﻩ ﻫﺮ ﭼﻨﺪ ﺍﻣﺮﻳﺴﺖ ﺟﺴﻤﺎﻧﻰ ﻭﻟﮑﻦ ﺗﺄﺛﻴﺮ ﺷﺪﻳﺪ ﺩﺭ‬ ‫ّ‬ ‫)ﺹ ‪ ١٤٣‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ﺗﻌﻠﻖ ﻭ ﺗﺄﺛﻴﺮ ﺩﺭ‬ ‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺍﺯ ﺟﻤﻠﻪ ﺷﺆﻭﻥ ﺟﺴﻤﺎﻧﻰ ﮐﻪ ّ‬ ‫‪ " -٢‬ﺩﺭ َ‬

‫ﺑﻤﺤﻞ ﭘﺎﮎ ﻭ‬ ‫ﻣﺮﺍﺗﺐ ﺭﻭﺣﺎﻧﻰ ﺩﺍﺭﺩ ﻧﻈﺎﻓﺖ ﻭ ﻟﻄﺎﻓﺖ ﻭ ﻃﻬﺎﺭﺕ ﺍﺳﺖ ‪.‬ﭼﻮﻥ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﺘﻰ ﺍﺳﺘﺸﻤﺎﻡ ﻧﻤﺎﺋﻰ ‪ .‬ﻟﻬﺬﺍ ﺩﺭ‬ ‫ﻃﻴﺐ ﻭ ﻃﺎﻫﺮ ﺩﺍﺧﻞ ﺷﻮﻯ ﻳﮏ ﻧﻔﺤﻪ‬ ‫ّ‬ ‫ّ‬

‫ﻻﺣﺒﺎﺋﻪ‬ ‫ﺍﺗﻢ ﺍﻗﻮﻡ ﺭﺍ ﻧﻬﺎﻳﺖ ﺗﺎﮐﻴﺪ ﺟﻤﺎﻝ ﻗﺪﻡ ﺭﻭﺣﻰ‬ ‫ّ‬ ‫ﺍﻳﻦ ﮐﻮﺭ ﺍﻋﻈﻢ ﺍﻳﻦ ﺍﻣﺮ ّ‬ ‫ﺍﻟﻔﺪﺍء ﻓﺮﻣﻮﺩﻧﺪ "‪.‬‬

‫)ﺹ ‪ ٧٨‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " -٣‬ﺗﻼﻣﺬﻩ ﺑﺎﻳﺪ ﺩﺭ ﻧﻬﺎﻳﺖ ﻃﻬﺎﺭﺕ ﻭ ﻧﻈﺎﻓﺖ ﺑﺎﺷﻨﺪ ‪ .‬ﻫﺮﭼﻪ ﻧﻈﺎﻓﺖ‬ ‫ﺑﻴﺸﺘﺮ ﺑﻬﺘﺮ "‪.‬‬

‫)ﺹ ‪ ١٣١-٢‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ﺹ ‪٣٠٢‬‬

‫"ﻧﻤﺎﺯ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﻦ َ ‪ِ ‬‬ ‫ﺍﻭﻝ‬ ‫‪ْ َ " -١‬‬ ‫ﻗﺪ َ َ ِ‬ ‫ﭐﻟﺼﻮﻡ ِ ْ‬ ‫ﭐﻟﺼﻠﻮﺓ َﻭ ‪ُ ْ ‬‬ ‫ﻋﻠﻴﮑﻢ ‪ُ َ ‬‬ ‫ﻓﺮﺽ َ َ ْ ُ ُ‬ ‫ﺁﺑﺎ‪‬ﮑﻢ‬ ‫ﻣﻦ َ َ‬ ‫ﺭﺑﮑﻢ َ َ ‪‬‬ ‫ﻟﺪﻯ ﭐ‪ْ ُ  َ ِ‬‬ ‫ﺍﻣﺮﴽ ِ ْ‬ ‫ﻭﺭﺏ َ ‪ُ ُ ‬‬ ‫ﭐﻟﺒﻠﻮﻍ َ ْ َ‬ ‫ُْ​ُ ِ‬

‫ﮐﺎﻥ ِﻓﻲ َ ْ ِ ِ‬ ‫ﺍﻭ‬ ‫ﭐﻟﻤﺮﺽ ِ َ ِ‬ ‫ﻣﻦ َ َ‬ ‫ﻧﻔﺴﻪ َ ْ ٌ‬ ‫ﭐﻻﻭﻟﻴﻦ‪ْ َ .‬‬ ‫ْ َ ‪َ ْ ِ‬‬ ‫ﻣﻦ َ َ‬ ‫ﺿﻌﻒ ِ َ‬ ‫ﻣﻦ ِ ْ ِ ِ‬ ‫ﻬﻮ‬ ‫ﻋﻨﻪ َ ْ َ ً‬ ‫ﭐﻟﻬﺮﻡ )*( َ َ‬ ‫ﻓﻀﻼ ِ ْ‬ ‫ﻋﻨﺪﻩ ِ ‪ُ ‬‬ ‫ﻋﻔﺎ ﺍ‪ُ ْ َ ُ‬‬ ‫ﺍﻧﻪ َﻟ ُ َ‬ ‫َْ​َِ‬

‫ﭐﻟﮑﺮﻳﻢ " ‪(K ١٠) .‬‬ ‫ﭐﻟﻐﻔﻮﺭ ْ َ ِ ْ ُ‬ ‫َُُْْ‬

‫ﻫﺮﻡ ﻧﻴﺰ ﺑﺎﻗﺘﻀﺎﺋﻰ ﺍﻋﺮﺍﺏ ﮔﺬﺍﺷﺘﻪ ﺍﻧﺪ ‪ .‬ﺩﺭ ﺗﺮﺟﻤﻪ ﺍﻧﮕﻠﻴﺴﻰ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬ ‫)*( َ َ ُ‬ ‫‪those who are weak from illness or age.... ....‬‬

‫ﺣﮑﻢ ْ َ َ َ ِ‬ ‫ﭐﻟﺠﻤﺎﻋﺔ‬ ‫ﻓﺮﺍﺩﻯ َ ْ‬ ‫ﻗﺪ ُ ِ َ‬ ‫ﺭﻓﻊ ُ ْ ُ‬ ‫ﻋﻠﻴﮑﻢ ‪ُ َ ‬‬ ‫ﮐﺘﺐ َ َ ْ ُ ُ‬ ‫‪َ ِ ُ " -٢‬‬ ‫ﭐﻟﺼﻠﻮﺓ ُ َ َ ٰ‬ ‫ﻓﻴﭑﻟﺼﻠﻮﺓ ْ ِ ّ ِ‬ ‫ِ ّﺍﻻ ِ ‪ِ َ ‬‬ ‫ﺍﻻﻣﺮﺍﻟﺤﮑﻴﻢ "‪(K ١٢).‬‬ ‫ُ‬ ‫ﭐﻟﻤﻴﺖ ِ ‪ُ ‬‬ ‫ﻟﻬﻮ ْ ٓ ِ ُ ْ َ‬ ‫ﺍﻧﻪ َ ُ َ‬

‫‪ " -٣‬ﺑﺮﺍﺳﺘﻰ ﻣﻴﮕﻮﻳﻢ ﺍﺯ ﺑﺮﺍﻯ ﺻﻮﻡ ﻭ ﺻﻠﻮﺓ ﻋﻨﺪﺍ‪ ‬ﻣﻘﺎﻣﻴﺴﺖ‬ ‫ﻋﻈﻴﻢ "‪.‬‬

‫)ﺹ ‪ ١٦٢‬ﺁﺛﺎﺭ ﮔﻬﺮ ﺑﺎﺭ(‬ ‫***‬

‫ﺣﻀﮋﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻟﺒﺘﻪ ﺟﻤﻴﻊ ﺭﺍ ﺑﺼﻴﺎﻡ ﻭ ﺻﻠﻮﺓ‬ ‫‪ " -١‬ﻧﻤﺎﺯ ﻓﺮﺽ ﻭ ﻭﺍﺟﺐ ﺑﺮ ّ‬ ‫ﮐﻞ ‪ّ .‬‬

‫ﺩﻋﻮﺕ ﻧﻤﺎﺋﻴﺪ ﭼﻪ ﮐﻪ ﻣﻌﺮﺍﺝ ﺍﺭﻭﺍﺡ ﺍﺳﺖ ﻭ ﻣﻔﺘﺎﺡ ﻗﻠﻮﺏ ﺍﺑﺮﺍﺭ‪ .‬ﺁﺏ ﺣﻴﻮﺍﻥ‬

‫ﺟﻨﺖ ﺭﺿﻮﺍﻥ ﺍﺳﺖ ﻭ ﺗﮑﻠﻴﻒ ﻣﻨﺼﻮﺹ ﺍﺯ ﺣﻀﺮﺕ ﺭﺣﻤﻦ ‪ .‬ﺍﺑﺪﴽ ﺗﺄﺧﻴﺮ ﻭ‬ ‫ّ‬

‫ﺗﻬﺎﻭﻥ ﺟﺎﺋﺰ ﻧﻪ "‪.‬‬ ‫ﺹ ‪٣٠٣‬‬

‫)ﺹ ‪ ٩٤‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺱ ﺍﺳﺎﺱ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﺭﻭﺡ ﻭ ﺣﻴﺎﺕ ﻗﻠﻮﺏ‬ ‫‪ " -٢‬ﺻﻠﻮﺓ ُ ّ‬

‫ﺭﺣﻤﺎﻧﻰ ‪.‬ﺍﮔﺮ ﺟﻤﻴﻊ ﺍﺣﺰﺍﻥ ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ ﭼﻮﻥ ﺑﻤﻨﺎﺟﺎﺕ ﺩﺭ ﺻﻠﻮﺓ ﻣﺸﻐﻮﻝ‬

‫ﮐﻞ ﻏﻤﻮﻡ ﺯﺍﺋﻞ ﻭ َﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﺣﺎﻟﺘﻰ ﺩﺳﺖ ﺩﻫﺪ ﮐﻪ‬ ‫ﮔﺮﺩﻳﻢ ّ‬

‫ﺗﻨﺒﻪ ﻭ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﺩﺭ‬ ‫ﻭﺻﻒ ﻧﺘﻮﺍﻧﻢ ﻭ ﺗﻌﺒﻴﺮ ﻧﺪﺍﻧﻢ ﻭﭼﻮﻥ ﺩﺭ ﮐﻤﺎﻝ ّ‬

‫ﺭﻗﺖ ﺗﻼﻭﺕ ﻧﻤﺎﺋﻴﻢ‬ ‫ﻧﻤﺎﺯ ﺑﻴﻦ ﻳﺪﻯ ﺍ‪ ‬ﻗﻴﺎﻡ ﻧﻤﺎﺋﻴﻢ ﻭ ﻣﻨﺎﺟﺎﺕ ﺻﻠﻮﺓ ﺭﺍ ﺑﮑﻤﺎﻝ ّ‬

‫ﺍﺑﺪﻳﻪ ﺣﺎﺻﻞ ﮐﻨﻨﺪ ‪.‬‬ ‫ﺣﻼﻭﺗﻰ ﺩﺭ ﻣﺬﺍﻕ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﮐﻪ ﺟﻤﻴﻊ ﻭﺟﻮﺩ ﺣﻴﺎﺕ‬ ‫ّ‬

‫ﺍﺣﮑﺎﻡ‬ ‫ﭐﻟﺒﻬﺎ‪‬ﭐﻟﺬﻳﻦ َ ْ ُ ْ َ‬ ‫ﻋﻠﻰ َ ْ ِ‬ ‫ﺍﻫﻞ ْ َ َ ‪َ ْ ِ ‬‬ ‫ﻳﺠﺮﻭﻥ َ ْ َ ِ‬ ‫َ َْ​َ ُ‬ ‫ﻭﭐﻟﺒﻬﺎء َ َ ٰ‬ ‫ﺑﭑﻟﻐﺪﻭ َﻭ ْ ٓ َ ِ‬ ‫ﭐﻻﺻﺎﻝ " ‪.‬‬ ‫ﭐ‪َ ِ‬ﻭ َ ْ ُ ُ ْ َ‬ ‫َﺭﺑﻬﻢ ِ ْ ُ ُ ّ‬ ‫ﻳﻌﺒﺪﻭﻥ َ ‪ْ ُ ‬‬

‫)ﺹ ‪ ١١-٢‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " -٣‬ﺍﻯ ﻳﺎﺭ ﺭﻭﺣﺎﻧﻰ ﻣﻨﺎﺟﺎﺕ ﻭ ﺻﻠﻮﺓ ﻓﺮﺽ ﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﻭ ﺍﺯ‬

‫ﻣﺨﺘﻞ ﺍﻟﻌﻘﻞ ﻳﺎ ﺩﭼﺎﺭ ﻣﻮﺍﻧﻌﻰ ﻓﻮﻕ‬ ‫ﺍﻧﺴﺎﻥ ﻫﻴﭻ ﻋﺬﺭﻯ ﻣﻘﺒﻮﻝ ﻧﻪ ﻣﮕﺮ ﺁﻧﮑﻪ‬ ‫ّ‬ ‫ﺍﻟﻌﺎﺩﻩ ﺑﺎﺷﺪ "‪.‬‬

‫)ﺹ ‪ ١٦٢‬ﺁﺛﺎﺭ ﮔﻬﺮﺑﺎﺭ ﻭ ﺹ ‪ ١٣‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫‪ " -٤‬ﺍﺯ ﺣﮑﻤﺖ ﻧﻤﺎﺯ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻯ ﺑﺪﺍﻧﮑﻪ ﻧﻤﺎﺯ ﻓﺮﺽ ﺍﺳﺖ‬

‫ﻭ ﻭﺍﺟﺐ ﻭ ﺑﻬﻴﭻ ﻋﺬﺭﻯ ﺍﻧﺴﺎﻥ ﻣﻌﺎﻑ ﺍﺯ ﺻﻠﻮﺓ ﻧﺸﻮﺩ ﻣﮕﺮ ﻋﺎﺟﺰ ﺑﺎﺷﺪ ﻳﺎ‬

‫ﺧﻮﺩ ﻣﺤﺬﻭﺭ ﮐﻠﻰ ﻭﺍﻗﻊ ﮔﺮﺩﺩ ﻭ ﺣﮑﻤﺘﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﻧﻤﺎﺯ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﺭﺗﺒﺎﻁ‬ ‫ّ‬ ‫ﺗﻮﺟﻪ ﺑﺤﻀﺮﺕ‬ ‫ﺣﻖ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻧﺴﺎﻋﺖ ﺑﺪﻝ ﻭ ﺟﺎﻥ ّ‬ ‫ﺑﻴﻦ ﻋﺒﺪ ﻭ ّ‬

‫ﻟﺬﺗﻰ‬ ‫ﺑﺤﻖ ﻣﺆﺍﻧﺴﺖ ﺟﻮﻳﺪ ﻭ‬ ‫ﻳﺰﺩﺍﻥ ﮐﻨﺪ ﻭ‬ ‫ﻣﺤﺒﺖ ﻭ ﺍﻟﻔﺖ ﻧﻤﺎﻳﺪ ‪ .‬ﻋﺎﺷﻖ ﺭﺍ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻋﻈﻢ ﺍﺯ ﻣﮑﺎﻟﻤﻪ ﺑﺎ ﻣﻌﺸﻮﻕ ﻧﻴﺴﺖ ﻭ ﻃﺎﻟﺐ ﺭﺍ ﻧﻌﻤﺘﻰ ﺑﻬﺘﺮ ﺍﺯ ﻣﺆﺍﻧﺴﺖ ﺑﺎ‬

‫ﻧﻔﺲ ﻣﻨﺠﺬﺏ ﺑﻤﻠﮑﻮﺕ ﺍﻟﻬﻰ ﻧﻬﺎﻳﺖ ﺁﺭﺯﻭﻳﺶ ﮐﻪ ﻭﻗﺘﻰ‬ ‫ﻣﻄﻠﻮﺏ ﻧﻪ ﺍﻳﻨﺴﺖ ﻫﺮ ْ‬

‫ﺹ ‪٣٠٤‬‬

‫ﺗﻀﺮﻉ ﻭ ﺯﺍﺭﻯ ﮐﻨﺪ ﻃﻠﺐ ﺍﻟﻄﺎﻑ ﻭ ﻋﻨﺎﻳﺖ‬ ‫ﻓﺮﺍﻏﺖ ﻳﺎﺑﺪ ﻭ ﺑﻤﺤﺒﻮﺏ ﺧﻮﻳﺶ‬ ‫ّ‬

‫ﺗﻀﺮﻉ ﻭﺯﺍﺭﻯ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ‬ ‫ﻧﻤﺎﻳﺪ ﻭ ﻣﺴﺘﻐﺮﻕ ﺩﺭ ﺑﺤﺮ ﺧﻄﺎﺏ ﻭ‬ ‫ّ‬

‫ﺗﻨﺒﻪ ﺍﻧﺴﺎﻧﺴﺖ ﻭ ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ ﺍﺯ ﺍﻣﺘﺤﺎﻥ "‪.‬‬ ‫ﺻﻠﻮﺓ ﻭ ﺻﻴﺎﻡ ﺳﺒﺐ ّ‬ ‫ﺗﺬﮐﺮ ﻭ ّ‬ ‫)ﺹ ‪ ١٠٠-٩٩‬ﺝ ‪ ٢‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ (‬

‫‪ " -٥‬ﺗﻌﻠﻴﻢ ﺻﻠﻮﺓ ﮐﻪ ﺻﺤﻴﺢ ﺑﺨﻮﺍﻧﻨﺪ ﻻﺯﻣﺴﺖ ﻟﻬﺬﺍ ِﺍﻋﺮﺍﺏ ﺟﺎﺋﺰ "‪.‬‬ ‫)ﺹ ‪ ٩٤‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫** **‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ّ‬ ‫‪ " -١‬ﻧﻤﺎﺯ ﺗﮑﻠﻴﻒ ﺷﺮﻋﻰ ﻳﺎﺭﺍﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﺭﮐﺎﻥ ﺷﺮﻳﻌﺖ ﺍ‪‬‬

‫ﻣﺤﺴﻮﺏ ﻭ ﺗﺄﺛﻴﺮﺵ ﺍﺯ ﺍﺩﻋﻴﻪ ﻭ ﻣﻨﺎﺟﺎﺗﻬﺎﻯ ﻧﺎﺯﻟﻪ ﺷﺪﻳﺪﺗﺮ ﻭ ﭼﻮﻥ ﻓﺮﺽ ﻭ‬

‫ﻣﺘﺬﮐﺮ ﻭ‬ ‫ﺣﻖ‬ ‫ّ‬ ‫ﺍﻳﺎﻡ ﺑﺬﮐﺮ ّ‬ ‫ﻭﺍﺟﺐ ﺍﺳﺖ ﻣﺆﻣﻨﻴﻦ ﻭﻣﺆﻣﻨﺎﺕ ﺭﺍ ﺩﺭ ﻫﺮ ﻳﻮﻣﻰ ﺍﺯ ّ‬ ‫ﻣﺸﻐﻮﻝ ﮔﺮﺩﺍﻧﺪ ﻭ ﺍﺯ ﻏﻔﻠﺖ ﻭ ﻓﺮﺍﻣﻮﺷﻰ ﻣﺤﻔﻮﻅ ﻭ ﻣﺼﻮﻥ ﻧﻤﺎﻳﺪ "‪.‬‬

‫)ﺹ ‪ ٢٨٠‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ -٤٨ -‬‬

‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ‪ :‬ﺗﻼﻭﺕ ﺁﻳﺎﺕ ﻭ ﺍﻟﻮﺍﺡ ‪ -‬ﺭﻭﺯﻩ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫*******‬

‫ﺹ ‪٣٠٥‬‬

‫"ﻭﺻﻴﺘﻨﺎﻣﻪ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻳﺰﻳﻦ‬ ‫ﻟﻪ َ ْ‬ ‫ﻓﺮﺽ ِ ُ ّ‬ ‫" َْ‬ ‫ﻟﮑﻞ َ ْ ٍ‬ ‫ﭐﻟﻮﺻﻴﺔﻭ َ ُ‬ ‫ﺍﻥ ُ َ ‪َ ‬‬ ‫ﮐﺘﺎﺏ ْ َ ِ ‪َ ِ ‬‬ ‫ﻗﺪ ُ ِ َ‬ ‫ﻧﻔﺲ ِ َ ُ‬ ‫َ ُ ُ ِ‬ ‫ﻓﻴﻪ ِ َ ْ َ ِ ‪ِ ‬‬ ‫ﻳﻌﺘﺮﻑ ِ ْ ِ‬ ‫ﺑﻮﺣﺪﺍﻧﻴﺔ‬ ‫ﭐﻻﻋﻈﻢ َﻭ َ ْ َ ِ َ‬ ‫ﺑﭑﻻﺳﻢ ْ َ ْ َ ِ‬ ‫ﺭﺃﺳﻪ َ ْ ْ ِ‬ ‫ﻳﺬﮐﺮ ِ ْ ِ‬ ‫ﻣﻈﻬﺮ ُ ُ ْ ِ ِ‬ ‫ﺍﺭﺍﺩﻣﻦ‬ ‫ﭐ‪ِ ِ‬ﻓﻲ َ ْ َ ِ‬ ‫ﻓﻴﻪ َﻣﺎ َ َ َ ِ َ‬ ‫ﻇﻬﻮﺭﻩ َﻭ َ ْ ُ َ‬

‫َْ ُْْ ِ‬ ‫ﻭﭐﻟﺨﻠﻖ َﻭ‬ ‫ﭐﻻﻣﺮ َ ْ َ ْ ِ‬ ‫ﻋﻮﺍﻟﻢ ْ َ ْ ِ‬ ‫ﭐﻟﻤﻌﺮﻭﻑ ِ ِ ْ َ َ‬ ‫ﻟﻴﺸﻬﺪ َ ُ‬ ‫ﻟﻪ ِﻓﻲ َ َ ِ ِ‬

‫ﻋﻨﺪ َ ‪ِ ‬‬ ‫ﭐﻟﺤﺎﻓﻈﺎﻻﻣﻴﻦ "‪(K١٠٩) .‬‬ ‫ﮐﻨﺰﴽ ِ ْ َ‬ ‫َ ُْ َ‬ ‫ﺭﺑﻪ ْ َ ِ ِ ْ َ ِ ِ‬ ‫ﻳﮑﻮﻥ َ ُ‬ ‫ﻟﻪ َ ْ َ‬ ‫ﻭ ﺩﺭ ﺭﺳﺎﻟﻪ ﻣﺒﺎﺭﮐﻪ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬

‫‪ " -٢‬ﺍﻧﺴﺎﻥ ﺩ ﺭﻣﺎﻝ ﺧﻮﺩ ﻣﺨﺘﺎﺭ ﺍﺳﺖ ﺍﮔﺮ ﺑﺮ ﺍﺩﺍﻯ ﺣﻘﻮﻕ ﺍﻟﻬﻰ‬

‫ﻭﺻﻴﺖ‬ ‫ﺍﻟﻨﺎﺱ ﺑﺮ ﺍﻭ ﻧﺒﺎﺷﺪ ﺁﻧﭽﻪ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ّ‬ ‫ّ‬ ‫ﺣﻖ ّ‬ ‫ﻣﻮﻓﻖ ﺷﻮﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬

‫ﺑﺎﻥ‬ ‫ﻟﻪ ِ َ ْ‬ ‫ﺑﻨﻮﻳﺴﺪ ﻭ ﺍﻗﺮﺍﺭ ﻭ ﺍﻋﺘﺮﺍﻑ ﻧﻤﺎﻳﺪ ﻣﻘﺒﻮﻝ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ َ ْ َ ِ َ‬ ‫ﻗﺪﺍﺫﻥ ﭐ‪ُ َ ِ‬‬

‫ﻳﺸﺎء "‪.‬‬ ‫َْ َ َ‬ ‫ﻓﻴﻤﺎ َ ‪ُ َ ‬‬ ‫ﻣﻠﮑﻪ ﺍ‪َ ْ َ ُ‬‬ ‫ﻳﻔﻌﻞ ِ ْ َ‬ ‫ﮐﻴﻒ َ َ ُ‬

‫ﺍﺣﺒﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻭ ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮﻯ ﺩﺭ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻳﮑﻰ ﺍﺯ ّ‬

‫‪ " -٣‬ﺳﻮﺍﻝ ﺩﻳﮕﺮ ﺁﻧﺠﻨﺎﺏ ﺁﻳﺎ ﻧﻔﺴﻰ ﻣﺨﺘﺎﺭ ﺍﺳﺖ ﺩﺭ ﻣﺎﻝ ﺧﻮﺩ ﺑﺎ‬

‫ﻭﺭﺛﺔ ‪ ،‬ﺗﺮﮐﻪ ﻭ ﻣﺎﻳﻤﻠﮏ ﺧﻮﺩ ﺭﺍ ﺑﺪﻳﮕﺮﻯ ﻭ ﻳﺎ ﺑﻴﮏ ﻧﻔﺮ‬ ‫ﺫﺭﻳﻪ ﻭ ﺳﺎﻳﺮ َ َ َ‬ ‫ﺑﻮﺩﻥ ّ ّ‬

‫ﻫﺒﺔ ﻧﻤﺎﻳﺪ ﻭ ﺳﺎﻳﺮ ﻭﺭﺛﻪ ﺭﺍ ﺑﻰ ﺑﻬﺮﻩ ﮐﻨﺪ ﻭ ﻳﺎ‬ ‫ﺍﺯ ﻭﺭﺛﻪ ﻣﺼﺎﻟﺤﻪ ﻭﻳﺎ ِ َ‬ ‫ﭐﻟﺠﻮﺍﺏ ﻫﺮ ﻧﻔﺴﻰ ﺩﺭ ﻣﺎﻝ‬ ‫ﻧﻤﻴﺘﻮﺍﻧﺪ ‪َ َ .‬‬ ‫ﭐﻟﻮﻫﺎﺏ ِﻓﻲ ْ َ ِ‬ ‫ﻫﺬﺍ َﻣﺎ َ َ ‪ُ ‬‬ ‫ﻧﺰﻟﻪ ْ َ ‪ُ ‬‬

‫ﻌﻞ ِ ْ ِ‬ ‫ﻳﺸﺎء ‪ .‬ﺗﺎ ﺣﮑﻢ ﻋﻘﻞ ﺑﺮﺍﻭ ﺻﺎﺩﻕ ﺍﺧﺘﻴﺎﺭ ﺍﺯ‬ ‫ﺧﻮﺩ ﻣﺨﺘﺎﺭ ﺍﺳﺖ َ ْ‬ ‫ﻳﻔ َ ُ‬ ‫ﻓﻴﻪ َ ْ َ‬ ‫ﮐﻴﻒ َ َ ُ‬

‫ﺣﮑﻢ ِ ِﺑﻪ ﭐ‪) ." ُ‬ﺹ ‪١١٤‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫ﺍﻭ ﺳﻠﺐ ﻧﻪ ‪َ َ .‬‬ ‫ﻫﺬﺍ ﻣﺎ َ َ َ‬

‫ﺹ ‪٣٠٦‬‬

‫ﻭ ﺩﺭ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﺸﺎﺑﻪ ﺩﻳﮕﺮﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻧﻔﺴﻰ ﺩﺭ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﻣﺨﺘﺎﺭ ﺑﻮﺩﻩ ﻭﻫﺴﺖ ﭼﻪ ﺍﮔﺮ‬ ‫‪ " -٤‬ﻫﺮ ْ‬

‫ﻋﺰﺕ ﻋﺒﺎﺩ ﺑﺎﻣﻮﺍﻝ‬ ‫ﻋﺰ ﻭﺟﻮﺩ ﻣﺤﻮ ﮔﺮﺩﺩ ﺩﺭ ﻳﮏ ﻣﻘﺎﻡ ّ‬ ‫ﺍﺧﺘﻴﺎﺭ ﻣﻨﻊ ﺷﻮﺩ ّ‬ ‫ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ "‪٠‬‬

‫****‬

‫)ﺹ ‪ ٢٠٩‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻣﺎ ﻣﺴﺄﻟﮥ ﻣﻴﺮﺍﺙ ‪ .‬ﺍﻳﻦ ﺗﻘﺴﻴﻢ ﺩﺭ ﺻﻮﺭﺗﻴﺴﺖ ﮐﻪ ﺷﺨﺺ‬ ‫‪ّ " -١‬‬

‫ﻣﮑﻠﻒ‬ ‫ﻧﻔﺴﻰ‬ ‫ﻣﺘﻮﻓﻰ‬ ‫ّ‬ ‫ﻭﺻﻴﺘﻰ ﻧﻨﻤﺎﻳﺪ ﺁﻧﻮﻗﺖ ﺍﻳﻦ ﺗﻘﺴﻴﻢ ﺟﺎﺭﻯ ﮔﺮﺩﺩ ﻭﻟﻰ ﻫﺮ ْ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﮐﻪ‬ ‫ﺑﺮ‬ ‫ﻭﺻﻴﺖ ﺍﺳﺖ ﺑﻠﮑﻪ ﻓﺮﺽ ﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﻭ ﺻﺮﻳﺢ ﻧﺼﻮﺹ ّ‬ ‫ّ‬ ‫ﻭﺻﻴﺖ ﻧﻤﺎﻳﺪ ﻭﺑﺤﺴﺐ ﻣﻴﻞ ﺧﻮﺩﺵ‬ ‫ﺻﺤﺖ ﺧﻮﻳﺶ ﺑﺎﻳﺪ ُﺣﮑﻤﴼ‬ ‫ﺩﺭ ﺣﺎﻟﺖ‬ ‫ّ‬ ‫ّ‬

‫ﻭﺻﻴﺘﻨﺎﻣﻪ ﺭﺍ ﻣﺨﺘﻮﻡ ﺑﺪﺍﺭﺩ ﻭﺑﻌﺪ‬ ‫ﻭﺻﻴﺖ ﮐﻨﺪ ﻭ ﺁﻥ‬ ‫ﻫﺮ ﻧﻮﻋﻰ ﮐﻪ ﺑﺨﻮﺍﻫﺪ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺯ ﻭﻓﺎﺗﺶ ﺑﺎﺯ ﺷﻮﺩ ﻭ ﺑﻤﻮﺟﺐ ﺁﻥ ﻋﻤﻞ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺷﺨﺺ‬

‫ﻣﺘﻮﻓﻰ ﻣﻴﺪﺍﻧﻰ ﻭﺳﻴﻊ ﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺧﻮﺩ ﺑﻬﺮ ﻗﺴﻤﻰ ﮐﻪ ﻣﻴﻞ‬ ‫ّ‬

‫ﺩﺍﺭﺩ‬ ‫ﺍﻟﺒﻬﺎءﺍﻻﺑﻬﻰ "‪.‬‬ ‫ّ‬ ‫ﻭﺻﻴﺖ ﻧﻤﺎﻳﺪ ﺗﺎ ﻣﺠﺮﻯ ﺷﻮﺩ ﻭ َ َ ْ ُ َ‬ ‫ﻋﻠﻴﮑﻤﺎ ْ َ ُ ْ َ ٰ‬ ‫)ﺹ ‪ ٣٧٢‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﻭﺻﻴﺖ‬ ‫‪ " -٢‬ﺍﻧﺴﺎﻥ ﻣﺨﺘﺎﺭ ﻣﻄﻠﻖ ﺍﺳﺖ ﻭ ﻫﺮ ﻗﺴﻢ ﺑﺨﻮﺍﻫﺪ ﺑﻤﻮﺟﺐ‬ ‫ّ‬

‫ﻭﺭﺍﺙ ﺗﻘﺴﻴﻢ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺗﻮﺯﻳﻊ ﻣﻴﮑﻨﺪ ﮐﻪ‬ ‫ﻧﺎﻣﻪ ﺍﻣﻮﺍﻝ ﺭﺍ ﺩﺭ ﺍﻳّﺎﻡ ﺧﻮﻳﺶ ﺑﻴﻦ ّ‬

‫ﻧﻔﺴﻰ ﺑﺎﻳﺪ‬ ‫ﺑﻌﺪ ﺍﺯ ﺍﻭ ﻣﺠﺮﻯ ﮔﺮﺩﺩ ‪.‬‬ ‫ﮐﻞ ﺍﺳﺖ ﻳﻌﻨﻰ ﻫﺮ ْ‬ ‫ﻭﺻﻴﺖ ﻓﺮﺽ ﺑﺮ ّ‬ ‫ّ‬

‫ﻭﺻﻴﺘﻰ ﻣﺤﮑﻢ ﻭ ﻣﺘﻴﻦ ﻭ ﺻﺮﻳﺢ ﺑﻨﻮﻳﺴﺪ ﻭ ﻣﻤﻬﻮﺭ ﻭ‬ ‫ﺍﻳﺎﻡ ﺣﻴﺎﺕ ﺧﻮﻳﺶ‬ ‫ّ‬ ‫ﺩﺭ ّ‬ ‫ﻭﺻﻴﺖ ﻣﺨﺘﺎﺭ‬ ‫ﻣﺤﻞ ﺑﺴﻴﺎﺭ ﺍﻣﻨﻰ ﻣﺤﻔﻮﻅ ﺩﺍﺭﺩ ﻭ ﺩﺭ‬ ‫ﻣﺴﺘﻮﺭ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ‬ ‫ّ‬ ‫ّ‬

‫ﻧﻔﺴﻰ ﻣﻘﺘﺪﺭ ﺑﺮ‬ ‫ﻣﻌﻤﻮﻝ ﺑﻪ‬ ‫ﻭﺻﻴﺘﻨﺎﻣﻪ‬ ‫ﺍﺳﺖ ﻭ‬ ‫ٌ‬ ‫ﻭﻣﻘﺪﻡ ﺑﺮ ﻫﺮ ﺣﮑﻤﻰ ﺍﺳﺖ ﻭ ْ‬ ‫ّ‬ ‫ّ‬ ‫ﺹ ‪٣٠٧‬‬

‫ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﻧﻴﺴﺖ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺍﮔﺮ ﺟﻤﻴﻊ ﺍﻣﻮﺍﻝ ﺭﺍ ﺑﺎﻭﻻﺩ ﺧﻮﻳﺶ‬

‫ﻭﻭﺻﻴﺘﻨﺎﻣﻪ ﻧﻨﻮﻳﺴﺪ ﻭ‬ ‫ﻧﻔﺴﻰ ﺍﻃﺎﻋﺖ ﺍﻣﺮ ﻧﮑﻨﺪ‬ ‫ﺍﻣﺎ ﺍﮔﺮ ْ‬ ‫ّ‬ ‫ﺩﻫﺪ ﻣﻘﺘﺪﺭ ﺍﺳﺖ ‪ّ .‬‬

‫ﻭﺻﻴﺘﻨﺎﻣﻪ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻭﺩ ﺍﻣﻮﺍﻝ‬ ‫ﺍﻳﻦ ﺗﮑﻠﻴﻒ ﺍﻟﻬﻰ ﺭﺍ ﻣﺨﺎﻟﻔﺖ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﺁﻧﮑﻪ‬ ‫ّ‬

‫ﺍﺳﻬﺎﻡ ﻣﻔﺮﻭﺿﻪ ﺗﻘﺴﻴﻢ ﺷﻮﺩ ﻭﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﻳﻦ ُﺣﮑﻢ ﻣﺒﺮﻡ ﺍﻋﻈﻢ‬ ‫ﺍﻭ ﺑﺮ ﺣﺴﺐ َ ْ َ‬

‫ﺣﮑﻤﺘﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﻧﻔﺴﻰ ﺑﻰ‬ ‫ﻧﻔﺲ ﻧﮑﺸﺪ‪ .‬ﻣﻼﺣﻈﻪ ﻣﻴﻔﺮﻣﺎﺋﻴﺪ ﮐﻪ‬ ‫ﻭﺻﻴﺘﻨﺎﻣﻪ َ‬ ‫ّ‬

‫ﻣﻮﺭﺙ ﺗﻮﺯﻳﻊ ﻭ‬ ‫ﺍﺯ ﺟﻬﺖ ﻋﺪﻡ ﻭﺻﻴﺘﻨﺎﻣﻪ ﻣﻴﺮﺍﺙ ﺑﺘﻤﺎﻣﻬﺎ ﺑﺮ ﺧﻼﻑ ﺭﺿﺎﻯ ُ َ ‪‬‬ ‫ﺗﻘﻴﺴﻢ ﻭ ﺗﻔﺮﻳﻖ ﻣﻴﺸﻮﺩ ﻭ ﭼﻪ ﻣﺸﮑﻼﺗﻰ ﻭ ﻣﻨﺎﺯﻋﺎﺗﻰ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭﻟﻰ‬

‫ﮐﻞ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺑﺤﺴﺐ ﺁﺭﺯﻭ ﻭ‬ ‫ﻭﺻﻴﺘﻨﺎﻣﻪ ﻗﺎﻃﻊ ﻫﺮ ﻧﺰﺍﻋﻰ ﻭ ﺳﺒﺐ ﺭﺍﺣﺖ ّ‬ ‫ّ‬ ‫ﻣﻮﺭﻭﺛﻪ‬ ‫ﺧﻮﺍﻫﺶ ﺧﻮﻳﺶ‬ ‫ﻭﺻﻴﺖ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﭼﻘﺪﺭ ﺧﻮﺵ ﺍﺳﺖ ﮐﻪ ﺍﻣﻮﺍﻝ َ ْ ُ ْ‬ ‫ّ‬

‫ﻣﻮﺭﺙ ﺗﻘﺴﻴﻢ ﺷﻮﺩ ﻭ ﺗﻮﺯﻳﻊ ﮔﺮﺩﺩ‪ .‬ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ‬ ‫ﺗﻤﺎﻣﺎ ﺑﺮﺿﺎ ﻭ ﺁﺭﺯﻭﻣﻨﺪﻯ ُ ِ ‪‬‬

‫ﮐﻪ ﺑﺴﻴﺎﺭ ﻧﻔﻮﺱ ﻗﺒﻞ ﺍﺯ ﻭﻓﺎﺕ ﺍﺯ ﻣﻤﺎﺕ ﺧﻮﻳﺶ ﭼﻘﺪﺭ ﻣﻀﻄﺮﺑﻨﺪ ﺣﺎﻝ ﺍﻳﻦ‬

‫ﺣﻞ ﺟﻤﻴﻊ ﺍﻳﻦ‬ ‫ﺣﮑﻢ ﺍﻟﻬﻰ ﻳﻌﻨﻰ ﻓﺮﺿﻴّﺖ ﻭ ﻭﺟﻮﺏ‬ ‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ ﻗﺒﻞ ﺍﺯ ﻓﻮﺕ ّ‬ ‫ّ‬ ‫ﻣﺸﮑﻼﺕ ﮔﺮﺩﺩ "‪.‬‬

‫)ﺹ ‪ ٢٠٩ -١١‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭﺧﻠﻖ (‬

‫ﺍﻻﻥ‬ ‫ﺍﺣﺒﺎ ﺭﺍ ﺑﺴﻴﺎﺭ‬ ‫‪ " -٣‬ﺍﻳﻦ ﻣﺴﺄﻟﮥ‬ ‫ﺍﻫﻤﻴﺖ ﺑﺪﻫﻴﺪ ﮐﻪ ﺍﺯ ٓ‬ ‫ّ‬ ‫ﻭﺻﻴﺘﻨﺎﻣﻪ ّ‬ ‫ّ‬ ‫ﺍﻫﻤﻴﺘﺶ ﻇﺎﻫﺮ ﻭ ﻋﻴﺎﻥ ﺷﻮﺩ ﺗﺎ ﺩﺳﺘﻮﺭ ﺍﻟﻌﻤﻞ ﺑﺠﻬﺖ ﺁﻳﻨﺪﻩ ﮔﺮﺩﺩ "‪.‬‬ ‫ّ‬ ‫)ﺹ ‪ ٢٠٦‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫*****‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺑﻮﺻﻴﺘﻨﺎﻣﻪ ‪،‬ﺧﻮﺩ ﺍﻓﺮﺍﺩ ﻧﻔﻮﺱ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻣﺨﺘﺎﺭﻧﺪ‬ ‫‪ -١‬ﺭﺍﺟﻊ‬ ‫ّ‬

‫ﻭ ﺑﺮ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﺗﺄﻳﻴﺪ ﻭ ﺍﺟﺮﺍﻯ ﺁﻥ ﻭﺍﺟﺐ ﺩﺭ ﺻﻮﺭﺗﻴﮑﻪ ﻣﺨﺎﻟﻒ ﻣﺼﺎﻟﺢ‬

‫ﺍﻣﺮﻳﻪ ﭼﻴﺰﻯ ﺩﺭ ﺁﻥ ﻧﺒﺎﺷﺪ "‪.‬‬ ‫ّ‬ ‫ﺹ ‪٣٠٨‬‬

‫)ﺹ ‪ ١١٦‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫"ﻭﻇﺎﺋﻒ ﻭ ﺁﺩﺍﺏ ﺍﺻﺤﺎﺏ ﺷﻮﺭ"‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﮐﺘﺐ ﭐ‪ٰ َ ُ‬‬ ‫ﮐﻞ َ ِ ْ َ ٍ‬ ‫َﻋﻞ ُ ‪‬‬ ‫ﺑﻴﺖ‬ ‫ﻣﺪﻳﻨﺔ َ ْ‬ ‫" َْ‬ ‫ﺍﻥ َ ْ َ ُ ْ‬ ‫ﻓﻴﻬﺎ َ ْ َ‬ ‫ﻳﺠﻌﻠﻮﺍ ِ ْ َ‬ ‫ﻗﺪ َ َ َ‬ ‫ﻋﻠﻰ َ َ ِ‬ ‫ﻳﺠﺘﻤﻊ ِ ْ ِ‬ ‫َْ ْ ِ‬ ‫ﻭﺍﻥ‬ ‫ﭐﻟﺒﻬﺎ‪ْ ِ َ ‬‬ ‫ﭐﻟﻌﺪﻝ َﻭ َ ْ َ ِ َ‬ ‫ﻓﻴﻪ ‪ُ ْ ُ ‬‬ ‫ﻋﺪﺩ ْ َ َ‬ ‫ﭐﻟﻨﻔﻮﺱ َ َ ٰ‬ ‫ﻣﺤﻀﺮﭐ‪ِ‬‬ ‫ﮐﺎﻧﻬﻢ َ ْ ُ ُ ْ َ‬ ‫ﺍﺭﺍﺩ َﻻ َﺑﺄﺱ َ َ َ َ ْ َ‬ ‫ﻭﻳﺮﻭﻥ َ َ ‪ْ ُ ‬‬ ‫ﻳﺪﺧﻠﻮﻥ َ ْ َ َ‬ ‫َ​َ َ‬ ‫ْ ِ‬ ‫ﺍﻥ‬ ‫ﻳﻨﺒﻐﻴﻠﻬﻢ َ ْ‬ ‫ﭐﻻﻋﻠﻰ َﻭ َ َ ْ َ‬ ‫ﻻﻳﺮﻯ َﻭ َ ْ َ ِ َ ُ ْ‬ ‫ﻳﺮﻭﻥ َ ْ‬ ‫ﻣﻦ َ ُ َ ٰ‬ ‫ﭐﻟﻌﻠﻰ ْ َ ْ َ ٰ‬ ‫َ ‪‬‬

‫ﺑﻴﻦ ْ ِ ْ َ ِ‬ ‫ﻭﻭﮐﻼ‪‬ﭐ‪ِ‬‬ ‫ﭐﻻﻣﮑﺎﻥ َ ُ َ َ‬ ‫ﻳﮑﻮﻧﻮﺍ ُ َ َ ‪ِ ٰ ْ ‬‬ ‫َ ُُْ‬ ‫ﺍﻣﻨﺎ‪‬ﭐﻟﺮﺣﻤﻦ َ ْ َ‬

‫ﻣﺼﺎﻟﺢ ْ ِ َ ِ‬ ‫ﭐﻟﻌﺒﺎﺩ‬ ‫ﻟﻤﻦ َ َ‬ ‫ﻋﻠﻰ ْ َ ْ ِ‬ ‫ِ َ ْ‬ ‫ﮐﻠﻬﺎ َ ُ َ ِ ُ ْ‬ ‫ﭐﻻﺭﺽ ُ ‪َ ‬‬ ‫ﻭﻳﺸﺎﻭﺭﻭﺍ ِﻓﻲ َ َ ِ ِ‬ ‫َِ ِْ‬ ‫ﻭﻳﺨﺘﺎﺭﻭﺍ َﻣﺎ‬ ‫ﮐﻤﺎ ُ َ ِ ُ ْ َ‬ ‫ﺍﻣﻮﺭﻫﻢ َ َ ْ َ ُ ْ‬ ‫ﻳﺸﺎﻭﺭﻭﻥ ِﻓﻲ ُ ُ ْ ِ ِ ْ‬ ‫ﻟﻮﺟﻪ ﭐ‪َ َ ِ‬‬

‫ﭐﻟﻐﻔﺎﺭ‪.‬‬ ‫ﭐﻟﻤﺨﺘﺎﺭ َ َ ِ َ‬ ‫ﺣﮑﻢ َ ‪ْ ُ ‬‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ‪ُ ‬‬ ‫ﻫﻮ ْ ُ ْ َ ُ‬ ‫ﮐﺬﻟﮏ َ َ َ‬ ‫ُ َ‬ ‫ﺭﺑﮑﻢ ْ َ ِ ْ ُ‬

‫ﺍﺗﻘﻮﺍ‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﭐﻟﻠﻮﺡ ِ ‪ْ ُ ‬‬ ‫ﺍﻥ َ َ ُ ْ‬ ‫ِ‪ْ ُ ‬‬ ‫ﺗﺪﻋﻮﺍ َﻣﺎ ُ َ ْ َ ْ ُ ْ ُ‬ ‫ﻫﻮﭐﻟﻤﻨﺼﻮﺹ ِﻓﻲ ‪ِ ْ ‬‬ ‫ﭐ‪َ َ‬ﻳﺎ ُ ْ ِ‬ ‫ﭐﻻﻧﻈﺎﺭ " ‪(K ٣٠) .‬‬ ‫ﺍﻭﻟﻰ ْ َ ْ َ ِ‬

‫‪ " -٢‬ﺑﺎﻳﺪ ﺍﻳﻦ ﻧﻔﻮﺱ ﺣﻴﻦ ﺣﻀﻮﺭ ﭼﻨﺎﻥ ﻣﻼﺣﻈﻪ ﮐﻨﻨﺪ ﮐﻪ ﺑﻴﻦ‬ ‫ﻳﺪﻯ ﺍ‪ ‬ﺣﺎﺿﺮ ﻣﻴﺸﻮﻧﺪ "‪.‬‬

‫)ﺹ ‪ ١٣٠‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻧﻮﺭﺍﻧﻴﺖ ﺣﻘﻴﻘﺖ ﻭ‬ ‫ﺍﻭﻝ ﻓﺮﻳﻀﮥ ﺍﺻﺤﺎﺏ ﺷﻮﺭ ﺧﻠﻮﺹ ﻧﻴّﺖ ﻭ‬ ‫ّ‬ ‫‪ّ " -١‬‬

‫ﺍﺣﺒﺎ‬ ‫ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻣﺎﺳﻮﻯ ﺍ‪ ‬ﻭ ﺍﻧﺠﺬﺍﺏ ﺑﻨﻔﺤﺎﺕ ﺍ‪ ‬ﻭ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﺑﻴﻦ ّ‬

‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺑﺎﻳﻦ‬ ‫ﻭ ﺻﺒﺮ ﻭ ﺗﺤﻤﻞ ﺑﺮ ﺑﻼ ﻭ ﺑﻨﺪﮔﻰ ﻋﺘﺒﮥ ﺳﺎﻣﻴﮥ ّ‬

‫ﻣﺆﻳﺪ ﮔﺮﺩﻧﺪ ﻧﺼﺮﺕ ﻣﻠﮑﻮﺕ ﻏﻴﺐ ﺍﻟﻬﻰ ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ "‪.‬‬ ‫ﺻﻔﺎﺕ ّ‬ ‫ﻣﻮﻓﻖ ﻭ ّ‬ ‫)ﺹ ‪ ١٥‬ﺍﺻﻮﻝ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ (‬

‫ﺹ ‪٣٠٩‬‬

‫ﺗﺎﻡ ﺑﻴﻦ ﺍﻋﻀﺎء ﺁﻥ ﺍﻧﺠﻤﻦ ﺍﺳﺖ‬ ‫ﺍﻭﻝ ﺷﺮﻁ ﻣﺤﺒﺖ ﻭ ﺍﻟﻔﺖ ّ‬ ‫‪ّ " -٢‬‬

‫ﮐﻪ ﺍﺯ ﺑﻴﮕﺎﻧﮕﻰ ﺑﻴﺰﺍﺭ ﮔﺮﺩﻧﺪ ﻭ ﻳﮕﺎﻧﮕﻰ ﺣﻀﺮﺕ ﭘﺮﻭﺭﮔﺎﺭ ﺁﺷﮑﺎﺭ ﮐﻨﻨﺪ ﺯﻳﺮﺍ‬

‫ﺍﺷﻌﮥ ﻳﮏ ﺷﻤﺲ‪.‬‬ ‫ﺍﻣﻮﺍﺝ ﻳﮏ ﺑﺤﺮﻧﺪ ﻭ ﻗﻄﺮﺍﺕ ﻳﮏ ﻧﻬﺮ‪ .‬ﻧﺠﻮﻡ ﻳﮏ ﺍﻓﻘﻨﺪ ﻭ ّ‬ ‫ﺩﺭﺧﺘﺎﻥ ﻳﮏ ﺑﻮﺳﺘﺎﻧﻨﺪ ﻭ ُﮔﻠﻬﺎﻯ ﻳﮏ ﮔﻠﺴﺘﺎﻥ ﻭ ﺍﮔﺮ ﻭﺣﺪﺕ ﺣﺎﻝ ﻭ ﻳﮕﺎﻧﮕﻰ‬

‫ﺑﻰ ﻣﻼﻝ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺎﻳﺪ ﺁﻥ ﺟﻤﻊ ﭘﺮﻳﺸﺎﻥ ﮔﺮﺩﺩ ﻭ ﺁﻥ ﺍﻧﺠﻤﻦ ﺑﻰ ﺳﺮ ﻭ‬

‫ﺳﺎﻣﺎﻥ ‪ .‬ﻭ ﺷﺮﻁ ﺛﺎﻧﻰ ﺁﻧﺴﺖ ﮐﻪ ﺭﺋﻴﺴﻰ ﺑﺠﻬﺖ ﺁﻥ ﻣﺤﻔﻞ ‪ ،‬ﺍﻋﻀﺎﻯ ﺍﻧﺠﻤﻦ‬

‫ﺑﺎﻻﺗﺤﺎﺩ ﺍﻧﺘﺨﺎﺏ ﮐﻨﻨﺪ ﻭ ﺩﺳﺘﻮﺭ ﺍﻟﻌﻤﻞ ﻭ ﻧﻈﺎﻣﻰ ﺑﺠﻬﺖ ﺍﺟﺘﻤﺎﻉ ﻭ ﻣﺬﺍﮐﺮﻩ‬ ‫ّ‬ ‫ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻭ ﺁﻥ ﺩﺳﺘﻮﺭﺍﻟﻌﻤﻞ ﻭ ﻧﻈﺎﻡ ﺩﺭ ﺗﺤﺖ ﺍﺩﺍﺭﻩ ﻭ ﻣﺤﺎﻓﻈﻪ ﻭ ﺣﻤﺎﻳﺖ‬

‫ﺭﺋﻴﺲ ﺑﺎﺷﺪ ﻭ ﺗﻨﻔﻴﺬ ﻧﻤﺎﻳﺪ ﻭ ﺍﻋﻀﺎء ﻣﺤﻔﻞ ﺑﺎﻳﺪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻃﺎﻋﺖ ﻭ‬

‫ﺍﻧﻘﻴﺎﺩ ﺑﺎﺷﻨﺪ‪ .‬ﻣﮑﺎﻟﻤﻪ ﺣﺸﻮ ﻭ ﺯﻭﺍﺋﺪ ﺩﺭ ﺁﻥ ﻣﺤﻔﻞ ﻧﮕﺮﺩﺩ ﻭ ﺍﻋﻀﺎء ﺩ ﺭﺣﻴﻦ‬

‫ﺍﺑﻬﻰ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ﻭﺭﻭﺩ ﺗﻮﺟﻪ ﺑﻤﻠﮑﻮﺕ ﺍﻋﻠﻰ ﮐﻨﻨﺪ ﻭ ﻃﻠﺐ ﺗﺄﻳﻴﺪ ﺍﺯ ﺍﻓﻖ‬ ‫ٰ‬ ‫ﺧﻠﻮﺹ ﻭ ﻭﻗﺎﺭ ﻭ ﺳﮑﻮﻥ ﻭ ﺁﺩﺍﺏ ﺩﺭ ﺍﻧﺠﻤﻦ ﻗﺮﺍﺭ ﻳﺎﺑﻨﺪ ﻭ ﺑﻨﻬﺎﻳﺖ ﺍﺩﺏ ﻭ‬

‫ﺍﻫﻤﻴﺖ ﺧﻄﺎﺏ ﺑﻪ ﺑﻴﺎﻥ ﺁﺭﺍء ﭘﺮﺩﺍﺯﻧﺪ‪ .‬ﺩﺭ ﻫﺮ ﻣﺴﺎﻟﻪ ﺍﻯ‬ ‫ﻣﻼﻳﻤﺖ ﮐﻼﻡ ﻭ‬ ‫ّ‬

‫ﺗﺤﺮﻯ ﺣﻘﻴﻘﺖ ﮐﻨﻨﺪ ﻧﻪ ﺍﺻﺮﺍﺭ ﺩﺭ ﺭﺃﻯ ﺯﻳﺮﺍ ﺍﺻﺮﺍﺭ ﻭﻋﻨﺎﺩ ﺩﺭ ﺭﺃﻯ ﻣﻨﺠﺮ‬ ‫ّ‬

‫ﺑﻤﻨﺎﺯﻋﻪ ﻭ ﻣﺨﺎﺻﻤﻪ ﮔﺮﺩﺩ ﻭ ﺣﻘﻴﻘﺖ ﻣﺴﺘﻮﺭ ﻣﺎﻧﺪ ‪ .‬ﻭﻟﻰ ﺍﻋﻀﺎﻯ ﻣﺤﺘﺮﻣﻪ ﺑﺎﻳﺪ‬

‫ﻧﻔﺴﻰ ﺗﺰﻳﻴﻒ‬ ‫ﺑﻨﻬﺎﻳﺖ ﺁﺯﺍﺩﮔﻰ ﺑﻴﺎﻥ ﺭﺃﻯ ﺧﻮﻳﺶ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺑﺪﴽ ﺟﺎﺋﺰ ﻧﻪ ﮐﻪ ْ‬

‫ﺭﺃﻯ ﺩﻳﮕﺮﻯ ﻧﻤﺎﻳﺪ ﺑﻠﮑﻪ ﺑﮑﻤﺎﻝ ﻣﻼﻳﻤﺖ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺖ ﮐﻨﺪ ﻭ ﭼﻮﻥ ﺍﺧﺘﻼﻑ‬ ‫ﺍﮐﺜﺮﻳﺖ ﺭﺍ ﻣﻄﻴﻊ ﻭ‬ ‫ﮐﻞ‬ ‫ﺁﺭﺍء ﺣﺎﺻﻞ ﺷﻮﺩ ﺭﺟﻮﻉ‬ ‫ﺑﺎﮐﺜﺮﻳﺖ ﺁﺭﺍء ﮐﻨﻨﺪ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻧﻔﺴﻰ ﺍﺯ ﺍﻋﻀﺎء ﻣﺤﺘﺮﻣﻪ ﺑﺮ ﻗﺮﺍﺭ ﺍﺧﻴﺮ‬ ‫ﻣﻨﻘﺎﺩ ﮔﺮﺩﻧﺪ ﻭ ﺩﻳﮕﺮ ﺟﺎﺋﺰ ﻧﻪ ﮐﻪ ْ‬

‫ﭼﻪ ﺩ ﺭﺧﺎﺭﺝ ﻭﭼﻪ ﺩﺭ ﺩﺍﺧﻞ ﺍﻋﺘﺮﺍﺽ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﻧﮑﺘﻪ ﮔﻴﺮﺩ ﻭﻟﻮ ﻣﺨﺎﻟﻒ‬

‫ﺻﻮﺍﺏ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺍﻳﻦ ﻧﮑﺘﻪ ﮔﻴﺮﻯ ﺳﺒﺐ ﺷﻮﺩ ﮐﻪ ﻫﻴﭻ ﻗﺮﺍﺭﻯ ﺍﺳﺘﻘﺮﺍﺭ ﻧﻴﺎﺑﺪ‬ ‫ﺹ ‪٣١٠‬‬

‫ﻧﻴﺖ ﻓﻴﺼﻞ ﺷﻮﺩ‬ ‫ﺑﺎﺭﻯ ﻫﺮ ﮐﺎﺭﻯ ﮐﻪ ﺑﻪ ﺍﻟﻔﺖ ﻭ ﻣﺤﺒﺖ ﻭ ﺧﻠﻮﺹ ّ‬

‫ﺍﺩﻧﻰ ﺍﻏﺒﺮﺍﺭﻯ ﺣﺎﺻﻞ ﺷﻮﺩ ﻧﺘﻴﺠﻪ ﺍﺵ ﻇﻠﻤﺎﺕ‬ ‫ﻧﺘﻴﺠﻪ ﺍﺵ ﺍﻧﻮﺍﺭ ﺍﺳﺖ ﻭ ﺍﮔﺮ‬ ‫ٰ‬ ‫ﻓﻮﻕ ﻇﻠﻤﺎﺕ ﺍﺳﺖ ‪.‬‬

‫ﺗﺼﺎﺩﻡ ﺍﻓﮑﺎﺭ ﻭ ﻣﻘﺎﻭﻣﺖ ﺁﺭﺍء ﺩﺭ ﺍﻧﺠﻤﻦ ﺷﻮﺭﺍء ﺳﺒﺐ ﻇﻬﻮﺭ ﺷﻌﺎﻉ‬

‫ﻣﺘﮑﺪﺭ ﺍﺯ ﻣﻘﺎﻭﻣﺖ ﺩﻳﮕﺮﻯ ﺷﻮﺩ ﺑﻠﮑﻪ‬ ‫ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﻧﺒﺎﻳﺪ ﻫﻴﭽﻴﮏ ﺍﺯ ﺍﻋﻀﺎء‬ ‫ّ‬

‫ﻫﺮ ﻳﮏ ﻗﻮﻝ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﺎ ﻭﺟﻮﺩ ﻣﺨﺎﻟﻒ ﺑﻮﺩﻥ ﺑﺎ ﺭﺃﻯ ﺧﻮﻳﺶ ﺩﺭ ﮐﻤﺎﻝ ﺍﺩﺏ‬ ‫ﻧﻴﺖ ﮔﻮﺵ ﺩﻫﺪ ﻭ ﻏﺒﺎﺭﻯ ﺩﺭ ﻗﻠﺒﺶ ﻧﻨﺸﻴﻨﺪ‪ .‬ﭼﻮﻥ ﭼﻨﻴﻦ ﮔﺮﺩﺩ‬ ‫ﺑﺨﻠﻮﺹ ّ‬

‫ﻭﺍﻻ ﺳﺒﺐ ﺑﺮﻭﺩﺕ ﻭ ﮐﺪﻭﺭﺕ ﻋﺎﻟﻢ ﺷﻴﻄﺎﻧﻰ ‪.‬‬ ‫ﺁﻥ ﺍﻧﺠﻤﻦ ‪ ،‬ﺍﻧﺠﻤﻦ ﺍﻟﻬﻰ ﺍﺳﺖ ّ‬

‫ﻗﻄﻌﻴﴼ ﺑﺎﻣﻮﺭ ﺳﻴﺎﺳﻰ ﮐﻪ ﺭﺍﺟﻊ‬ ‫ﻭﻫﻤﭽﻨﻴﻦ ﺁﻥ ﻣﺤﻔﻞ ﺭﺣﻤﺎﻧﻰ ﺑﺎﻳﺪ‬ ‫ّ‬

‫ﺣﺘﻰ ﺍﺯ ﺍﻣﻮﺭ ﺳﻴﺎﺳﻰ ﺩﻡ ﻧﺰﻧﺪ ‪.‬‬ ‫ﺑﺤﮑﻮﻣﺖ ﻣﺤﻠﻰ ﺍﺳﺖ ّ‬ ‫ﺗﻌﺮﺽ ﻧﻨﻤﺎﻳﺪ ّ ٰ‬

‫ﺗﻌﻠﻖ ﺑﺎﺩﺍﺭﮤ ﺗﺮﺑﻴﺖ‬ ‫ﻣﺬﺍﮐﺮﺍﺕ ﺑﺘﻤﺎﻣﻬﺎ ﻣﺤﺼﻮﺭ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﺑﺎﺷﺪ ﮐﻪ ّ‬ ‫ّ‬

‫ﻧﻔﻮﺱ ﻭ ﺗﻌﻠﻴﻢ ﺍﻃﻔﺎﻝ ﻭ ﺍﻏﺎﺛﻪ ﻓﻘﺮﺍء ﻭ ﺍﻋﺎﻧﻪ ﺿﻌﻔﺎء ﺟﻤﻴﻊ ِ َ ِ‬ ‫ﻋﺎﻟﻢ ﻭ‬ ‫ﻓﺮﻕ َ‬ ‫ﺍﻣﻢ ﻭ ﻧﺸﺮ ﻧﻔﺤﺎﺕ ﺍ‪ ‬ﻭ ﺗﻘﺪﻳﺲ ﮐﻠﻤﺔﺍ‪ ‬ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻦ‬ ‫ﻣﻬﺮﺑﺎﻧﻰ‬ ‫ّ‬ ‫ﺑﮑﻞ ُ‬

‫ﻫﻤﺖ ﻧﻤﺎﻳﻨﺪ ﺗﺄﻳﻴﺪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺭﺳﺪ ﻭ‬ ‫ﺧﺼﻮﺹ ﻭ ﺍﺟﺮﺍء ﺍﻳﻦ ﺷﺮﻭﻁ ﭼﻮﻥ ّ‬

‫ﺭﺣﻤﺎﻧﻴﻪ ﮔﺮﺩﺩ ﻭ ﺟﻨﻮﺩ ﺗﻮﻓﻴﻖ ﻫﺠﻮﻡ ﮐﻨﺪ ﻭ ﻫﺮ‬ ‫ﺁﻥ ﻣﺠﻤﻊ ﻣﺮﮐﺰ ﺳﻨﻮﺣﺎﺕ‬ ‫ّ‬

‫ﺭﻭﺯ ﻓﺘﻮﺣﻰ ﺟﺪﻳﺪ ﺣﺎﺻﻞ ﺷﻮﺩ "‪) .‬ﺹ ‪ ٥٠٦ -٨‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫‪ " -٣‬ﺑﺎﻳﺪ ﺑﻨﻮﻋﻰ ﻣﺬﺍﮐﺮﻩ ﻭ ﻣﺸﺎﻭﺭﻩ ﮔﺮﺩﺩ ﮐﻪ ﺍﺳﺒﺎﺏ ﺍﺧﺘﻼﻓﻰ ﻓﺮﺍﻫﻢ‬

‫ﺣﺮﻳﺖ ﺭﺍﻯ ﺧﻮﻳﺶ‬ ‫ﻧﻴﺎﻳﺪ ﻭ ﺁﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﺣﻴﻦ ﻋﻘﺪ ﻣﺠﻠﺲ ﻫﺮ ﻳﮏ ﺑﻴﮑﻤﺎﻝ ّ ّ‬

‫ﻣﮑﺪﺭ‬ ‫ﺭﺍ ﺑﻴﺎﻥ ﻭ ﮐﺸﻒ ﺑﺮﻫﺎﻥ ﻧﻤﺎﻳﺪ ﺍﮔﺮ ﺩﻳﮕﺮﻯ ﻣﻘﺎﻭﻣﺖ ﻣﻴﮑﻨﺪ ﺍﺑﺪﴽ ﺍﻭ‬ ‫ّ‬

‫ﻧﺸﻮﺩ ﺯﻳﺮﺍ ﺗﺎ ﺑﺤﺚ ﺩﺭ ﻣﺴﺎﺋﻞ ﻧﮕﺮﺩﺩ ﺭﺍﻯ ﻣﻮﺍﻓﻖ ﻣﻌﻠﻮﻡ ﻧﺸﻮﺩ ﻭ ﺑﺎﺭﻗﻪ ٴ‬ ‫ﺹ ‪٣١١‬‬

‫ﺍﺗﻔﺎﻕ‬ ‫ﺣﻘﻴﻘﺖ ﺷﻌﺎﻉ ﺳﺎﻃﻊ ﺍﺯ ﺗﺼﺎﺩﻡ ﺍﻓﮑﺎﺭ ﺍﺳﺖ ‪ .‬ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﺬﺍﮐﺮﻩ ﺍﮔﺮ ّ‬

‫ﺁﺭﺍء ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻓﻨﻌﻢ ﺍﻟﻤﺮﺍﺩ ﻭ ﺍﮔﺮ ﻣﻌﺎﺫ ﺍ‪ ‬ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﺷﻮﺩ‬

‫ﺑﺎﮐﺜﺮﻳﺖ ﺁﺭﺍء ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ ....‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﻣﺬﺍﮐﺮﻩ ﺩﺭ ﻣﺤﻔﻞ ﺷﻮﺭ ﺭﺍ‬ ‫ّ‬

‫ﮐﺴﻰ ﻧﺒﺎﻳﺪ ﻧﻘﻞ ﮐﻨﺪ "‪).‬ﺹ ‪ ٦٣ -٤‬ﺧﺼﺎﺋﻞ ﺍﻫﻞ ﺑﻬﺎءﻭ ﻓﺮﺍﺋﺾ ﺍﺻﺤﺎﺏ ﺷﻮﺭ(‬

‫ﺍﺗﺤﺎﺩ ﺁﻧﻬﺎﺳﺖ ﮐﻪ ﺳﺒﺐ ﺣﺼﻮﻝ‬ ‫‪ " -٤‬ﺍﻭﻝ ﻭﻇﻴﻔﻪ ﺍﻋﻀﺎء ﺍﻟﻔﺖ ﻭ ّ‬

‫ﺍﺗﺤﺎﺩ ﻧﺒﺎﺷﺪ ﻳﺎ ﻣﻌﺎﺫ ﺍ‪ ‬ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺷﻮﺩ ﺍﻟﺒﺘﻪ‬ ‫ﻧﺘﺎﺋﺞ ﺣﺴﻨﻪ ﮔﺮﺩﺩ ﺍﮔﺮ ّ‬ ‫ﻧﺒﻮﺩﻥ ﺁﻥ ﺑﻬﺘﺮﺍﺳﺖ ‪ .‬ﺍﮔﺮ ﻣﺤﻔﻞ ﺷﻮﺭ ﻳﺎ ﻣﺠﻠﺲ ﻋﻤﻮﻣﻰ ﺳﺒﺐ ﮐﺪﻭﺭﺕ‬ ‫ﮔﺮﺩﺩ ﺑﺎﻳﺪ ﻣﺘﺮﻭﮎ ﻣﺎﻧﺪ‪...‬‬

‫ﻭﺗﻨﺒﻪ ﺍﺳﺖ‬ ‫ﺛﺎﻧﻰ ﻭﻇﻴﻔﻪ ﺷﺎﻥ ﺗﻼﻭﺕ ﺁﻳﺎﺕ ﻭ ﻣﻨﺎﺟﺎﺕ ﻭ ﺣﺎﻟﺖ ّ‬ ‫ﺗﺬﮐﺮ ّ‬ ‫ﭼﻨﺎﻧﮑﻪ ﺧﻮﺩ ﺭﺍ ﺑﻴﻦ ﻳﺪﻯ ﺍ‪ ‬ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﺛﺎﻟﺚ ﻓﮑﺮ ﻭ ﻣﺬﺍﮐﺮﻩ ﺩﺭ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﺑﺠﻤﻴﻊ ﺍﻃﺮﺍﻑ ﻭ ﺍﮐﻨﺎﻑ ﺍﺳﺖ ﻭ‬

‫ﻗﻮﻯ ﺑﺎﻳﺪ ﻗﻴﺎﻡ ﺑﺮ ﺍﻳﻦ ﺍﻣﺮ ﻋﻈﻴﻢ ﻧﻤﺎﻳﻨﺪ ﻭ ﺗﻌﻴﻴﻦ ﻭ ﺗﺮﻭﻳﺞ ﻟﻮﺍﺯﻡ ﺗﺒﻠﻴﻎ‬ ‫ﺑﺘﻤﺎﻡ‬ ‫ٰ‬

‫ﺍﻣﺮﺍ‪ ‬ﮐﻨﻨﺪ ‪.‬‬

‫ﺭﺍﺑﻊ ﺩﺭ ﻓﮑﺮ ﻭ ﺫﮐﺮ ﺭﻋﺎﻳﺖ ﻓﻘﺮﺍ ﻭ ﺿﻌﻔﺎ ﻭ ﺣﻤﺎﻳﺖ ﻣﺮﺿﺎ ﺑﺎﺷﻨﺪ‪.‬‬ ‫ﺍﺧﺮﻯ "‪.‬‬ ‫ﺧﺎﻣﺲ ﺍﺻﻼﺡ ﻭ ﺗﺪﺑﻴﺮ ﺍﻣﻮﺭ ﺍﺣﺒّﺎ ﻭ ﻣﺴﺎﺋﻞ‬ ‫ٰ‬ ‫****‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٣٤٩‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬

‫‪ " -١‬ﻋﻤﻮﻡ ﻳﺎﺭﺍﻥ ﭼﻪ ﺩﺭ ﺩﺍﺧﻞ ﻭﭼﻪ ﺩﺭ ﺧﺎﺭﺝ ﻣﺤﻔﻞ ﺑﺎﻳﺪ ﻣﺤﻔﻞ‬

‫ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﻧﻤﺎﻳﻨﺪﮤ ﺧﻮﺩ ﺷﻤﺮﻧﺪ ﻭ ﺗﻘﻮﻳﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺗﺮﻭﻳﺞ ﺍﺟﺮﺍﺋﺎﺗﺶ ﺭﺍ‬ ‫ﺹ ‪٣١٢‬‬

‫ﮐﻨﻨﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻋﻀﺎﻯ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﺑﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﺧﺎﺩﻡ ﻣﺼﺎﻟﺢ ﻋﻤﻮﻡ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﻳﺎﺭﺍﻥ ﺷﻤﺮﻧﺪ "‪.‬‬ ‫ﺍﺣﺒﺎء ﺩﺍﻧﻨﺪ ﻭ ﻣﺮﺟﻊ ﻣﺼﺎﻟﺢ‬ ‫ّ‬ ‫ّ‬

‫)ﺹ ‪ ٥١‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﺗﺎﻡ ﺑﺎﻋﻀﺎﻯ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﺧﻮﻳﺶ‬ ‫ﺍﺣﺒﺎ ﺑﺎﻳﺪ ﺍﻋﺘﻤﺎﺩ ﻭ ﺛﻘﮥ ّ‬ ‫‪ّ " -٢‬‬

‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﺑﺘﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ ﻗﻴﺎﻡ ﮐﻨﻨﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻋﻀﺎﻯ ﻣﺤﻔﻞ‬ ‫ﻋﻤﻮﻣﻴﻪ ﻧﺎﻇﺮ ﺑﺎﺷﻨﺪ‪ .‬ﺗﺮﻭﻳﺞ ﻣﻘﺎﺻﺪ ﺷﺨﺼﻰ‬ ‫ﺍﻣﺮﻳﮥ‬ ‫ّ‬ ‫ﺷﻮﺭ ﺑﺎﻳﺪ ﺑﻤﺼﺎﻟﺢ ّ‬

‫ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﻧﺎﻇﺮ ﺑﺎﻓﮑﺎﺭ ﻭ ﺍﻣﻴﺎﻝ ﻭ ﻣﺼﺎﻟﺢ ﺧﻮﻳﺶ ﻧﮕﺮﺩﻧﺪ "‪.‬‬

‫)ﺹ ‪ ٦٠‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﺍﺣﺒﺎءﺍ‪ ‬ﺷﻤﺮﻧﺪ ﻭ ﻧﻈﺮ ﺭﺍ‬ ‫‪ " -٣‬ﺑﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﺧﺎﺩﻡ ﺍﻣﻴﻦ ﺣﻘﻴﻘﻰ ّ‬

‫ﻣﺘﻮﺟﻪ ﻭ ﺣﺼﺮ ﺩﺭ ﻣﻨﺎﻓﻊ ﻋﻤﻮﻡ ﻭ ﻣﺼﺎﻟﺢ ﺍﻣﺮﺍ‪ ‬ﻧﻤﺎﻳﻨﺪ ﻧﻪ ﻧﺎﻇﺮ ﺑﺎﺷﺨﺎﺹ ﻭ‬ ‫ّ‬

‫ﺷﺨﺼﻴﻪ ﮔﺮﺩﻧﺪ "‪).‬ﺹ ‪ ٥٠‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬ ‫ﻣﺘﻤﺴﮏ ﺑﻤﻘﺎﺻﺪ ﻭ ﻣﺂﺭﺏ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻠﻰ‬ ‫‪ " -٤‬ﺍﺯ ﺟﻬﺘﻰ ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ ﺍﻣﺮﺍ‪ ‬ﺭﺍ ﺩﺭ ﺍﻣﻮﺭ ﺟﺰﺋﻰ ﻭ ّ‬

‫ﺗﺎﻡ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺟﻬﺘﻰ ﺩﻳﮕﺮ ﺍﺳﺒﺎﺏ ﻋﻨﺎﺩ ﺍﻫﻞ ﺑﻐﻀﺎء ﻧﺸﻮﻧﺪ ﻭ ﺑﺮ‬ ‫ﻣﺮﺍﻋﺎﺕ ّ‬

‫ﺧﺼﻮﻣﺖ ﻭ ﻋﺪﺍﻭﺕ ﺁﻧﺎﻥ ﻧﻴﻔﺰﺍﻳﻨﺪ‪ .‬ﺩﺭ ﻣﻮﺍﻗﻊ ﻣﺨﺼﻮﺻﻪ ﭼﺸﻢ ﺍﺯ ﻋﻴﻮﺏ ﺍﻫﻞ‬ ‫ﻓﺘﻮﺭ ﺑﭙﻮﺷﻨﺪ ﻭ ﺑﺎﻟﻌﮑﺲ ﻣﻌﺎﻣﻠﻪ ﻧﻤﺎﻳﻨﺪ ﻭ ﺭﺍﻩ ﻣﺴﺎﻣﺤﻪ ﭘﻴﺶ ﮔﻴﺮﻧﺪ ﻭﻟﻰ‬

‫ﺑﻴﺪﺍﺭ ﻭ ﻫﺸﻴﺎﺭ ﺑﺎﺷﻨﺪ ﺗﺎ ﺩﺭ ﺩﺍﻡ ﺍﻫﻞ ﺧﺪﻋﻪ ﻭ ﺗﺰﻭﻳﺮ ﮔﺮﻓﺘﺎﺭ ﻧﺸﻮﻧﺪ ﻭ‬ ‫ﻓﺮﻳﺐ ﻣﻐﺮﺿﻴﻦ ﻧﺨﻮﺭﻧﺪ "‪.‬‬

‫ﺹ ‪٣١٣‬‬

‫)ﺹ ‪ ١٤-٥‬ﻣﻨﺘﺨﺒﺎﺕ ﺍﺯ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﻣﺤﻠﻰ ﻭ ﻣﺮﮐﺰﻯ ﺑﺎﻳﺪ ﺍﺯ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫‪ " -٥‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻋﻀﺎﻯ ﻣﺤﺎﻓﻞ‬ ‫ّ‬ ‫ّ‬

‫ﻓﺮﺩﻳﮥ ﺧﻮﺩ ﺑﻴﺰﺍﺭ ﻭ ﺩﺭ ﮐﻨﺎﺭ ﺑﺎﺷﻨﺪ ﻭ‬ ‫ﺷﺨﺼﻴﮥ‬ ‫ﻣﺂﺭﺏ ﻭ ﻣﻨﺎﻓﻊ ﻭ ﻣﺼﺎﻟﺢ‬ ‫ّ‬ ‫ّ‬

‫ﻋﻤﻮﻣﻴﻪ ﻭ ﭘﻴﺸﺮﻓﺖ ﺟﺎﻣﻌﮥ‬ ‫ﻧﻈﺮ ﺭﺍ ﺣﺼﺮ ﺩﺭ ﺗﺮﻭﻳﺞ ﻣﺼﺎﻟﺢ ﺟﻤﻬﻮﺭ ﻭ ﻓﻮﺍﺋﺪ‬ ‫ّ‬

‫ﻌﻤﻖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻌﺪﻝ ﻭ‬ ‫ﺗﻔﺤﺺ ﻭ ﺗ ّ‬ ‫ﺑﻬﺎﺋﻰ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺩﺭ ﺍﻣﻮﺭ ﻣﻔﺮﻭﺿﻪ ﻣﻮﮐﻮﻟﻪ ّ‬

‫ﺍﻧﺼﺎﻑ ُﺣﮑﻢ ﻓﺮﻣﺎﻳﻨﺪ ‪ .‬ﺩﺭ ﺍﻣﻮﺭ ﻣﺮﺟﻮﻋﻪ ﺩﺭ ﮐﻤﺎﻝ ﺻﺮﺍﺣﺖ ﻭ ﺻﺪﺍﻗﺖ ﻭ‬ ‫‪،‬ﮐﻞ ِﻣﻦ ْ ِ‬ ‫ﺩﻭﻥ‬ ‫ﺗﺎﻡ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﻣﺬﺍﮐﺮﺍﺕ ﻭ ﻣﺒﺎﺣﺜﺎﺕ‬ ‫ّ‬ ‫ﺟﺪﻳﺖ ﻣﺸﻮﺭﺕ ّ‬

‫ﺍﮐﺜﺮﻳﺖ‬ ‫ﻣﺘﻤﺴﮏ ﺑﻪ ُﺣﮑﻢ‬ ‫ﺍﺳﺘﺜﻨﺎء ﻣﺸﺎﺭﮐﺖ ﮐﻨﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﻣﺸﻮﺭﺕ ﮐﺎﻣﻞ‬ ‫ّ‬ ‫ّ‬ ‫ﮔﺮﺩﻧﺪ ﻭ ﺗﺼﻤﻴﻤﻰ ﻗﻄﻌﻰ ﺑﻨﻤﺎﻳﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﺗﺼﻤﻴﻢ ِﻣﻦ ِ‬ ‫ﺩﻭﻥ ﺗﺄﺧﻴﺮ ﻭ‬

‫ﻫﻤﺖ ﺑﻠﻴﻎ ﻣﺒﺬﻭﻝ ﺩﺍﺭﻧﺪ "‪.‬‬ ‫ﺗﺮﺩﻳﺪ ﺩﺭ ﺗﻨﻔﻴﺬ ﻭﺍﺟﺮﺍﻯ ﻗﺮﺍﺭﻫﺎﻯ ﺧﻮﻳﺶ ّ‬ ‫)ﺹ ‪ ٩٠‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﺗﻌﻠﻖ ﺑﺪﻧﻴﺎ ﺩﺭ ﺍﺩﺍﺭﮤ‬ ‫‪ " -٦‬ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ﮐﻪ ﻃﺮﻓﺪﺍﺭﻯ ﺟﺎﻩ ﻃﻠﺒﻰ ﻭ ّ‬

‫ﻣﻘﺪﺱ ﺭﺍ ﻇﻠﻤﺎﻧﻰ ﻭ‬ ‫ﺍﻣﻮﺭ ﺭﺳﻮﺧﻰ ﻧﻤﺎﻳﻨﺪ ﺯﻳﺮﺍ ﺑﻤﺮﻭﺭ ﺯﻣﺎﻥ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﺁﺋﻴﻦ ّ‬ ‫ّ‬

‫ﻟﮑﻪ ﺩﺍﺭ ﻭ ﺍﺛﺮﺍﺕ ﻋﻤﻴﻘﻪ ﺍﺵ ﺭﺍ ﻓﻠﺞ ﻭ ﻣﻌﻠﻮﻝ ﺧﻮﺍﻫﺪ‬ ‫ﻃﻬﺎﺭﺕ ﻭ ﺗﻨﺰﻳﻬﺶ ﺭﺍ ّ‬

‫ﺳﺎﺧﺖ "‪.‬‬

‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ٤٣‬ﺝ ‪ ٦‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ - ١٢٨‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﮐﺎﻣﻼﺍﺣﺴﺎﺳﺎﺕ ﻣﻮﺍﻓﻖ ﻭ‬ ‫‪ " -٧‬ﺍﻋﻀﺎﻯ ﺍﻳﻦ ﻣﺤﺎﻓﻞ ﺑﺎﻳﺪ ﺑﻨﻮﺑﻪ ﺧﻮﺩ‬ ‫ً‬

‫ﻣﺨﺎﻟﻒ ﺧﻮﺩ ﻭ ﻣﺼﺎﻟﺢ ﻭ ﺗﻤﺎﻳﻼﺕ ﺷﺨﺼﻰ ﺧﻮﻳﺶ ﺭﺍ ﮐﻨﺎﺭ ﮔﺬﺍﺭﺩﻩ ﺍﻓﮑﺎﺭ‬

‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻃﺮﺍﻑ ﺍﻗﺪﺍﻣﺎﺗﻰ ﮐﻪ ﻣﻨﺠﺮ ﺑﻪ ﺧﻴﺮ ﻭ ﺳﻌﺎﺩﺕ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻭ‬

‫ﻣﺼﻮﺏ (‬ ‫ﺗﺮﻭﻳﺞ ﻣﺼﺎﻟﺢ ﺟﻤﻬﻮﺭ ﺍﺳﺖ ﺣﺼﺮ ﻧﻤﺎﻳﻨﺪ "‪) ٠‬ﺹ ‪ ٥٨‬ﻧﻈﺎﻣﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬ ‫ﺹ ‪٣١٤‬‬

‫ﺗﺤﮑﻢ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ‬ ‫‪ " -٨‬ﻭﻇﺎﺋﻒ ﺍﻋﻀﺎﻯ ﻣﺤﻔﻞ ﺍﻣﺮ ﮐﺮﺩﻥ ﻭ‬ ‫ّ‬

‫ﻣﺸﻮﺭﺕ ﺍﺳﺖ ﻭ ﺁﻧﻬﻢ ﻧﻪ ﺗﻨﻬﺎ ﻣﺸﻮﺭﺕ ﺑﻴﻦ ﺧﻮﺩ ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ‬ ‫ﻣﻤﮑﻦ ﺷﻮﺩ ﺑﺎ ﻣﻨﺘﺨﺒﻴﻦ ﺧﻮﺩ ﻧﻴﺰ ﻣﺸﺎﻭﺭﻩ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺎﻳﺪ ﺻﺮﻓﴼ ﺧﻮﺩ ﺭﺍ‬

‫ﻣﺆﺛﺮ ﺍﻧﺘﺨﺎﺏ‬ ‫ﻣﻌﺮﻓﻰ ﺍﻣﺮﺍ‪ ‬ﺑﻄﻮﺭ ﺷﺎﻳﺴﺘﻪ ﻭ ّ‬ ‫ﺑﻤﻨﺰﻟﮥ ﻭﺳﺎﺋﻠﻰ ﺑﺪﺍﻧﻨﺪ ﮐﻪ ﺑﺮﺍﻯ ّ‬ ‫ﺗﺼﻮﺭ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺑﻤﻨﺰﻟﮥ ﺯﻳﻨﺖ ﻭ ﺯﻳﻮﺭ‬ ‫ﺷﺪﻩ ﺍﻧﺪ ﺁﻧﺎﻥ ﻧﺒﺎﻳﺪ ﻫﺮﮔﺰ ﭼﻨﻴﻦ‬ ‫ّ‬

‫ﺗﻔﻮﻕ‬ ‫ﻫﻴﮑﻞ ﺍﻣﺮﺍ‪ ‬ﺑﻮﺩﻩ ﻭ ﻓﻄﺮﺗﴼ ﺍﺯ ﺣﻴﺚ ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﻳﺎ ﻟﻴﺎﻗﺖ ﺑﺮ ﺩﻳﮕﺮﺍﻥ ّ‬ ‫ﻣﺮﻭﺟﻴﻦ ﺗﻌﺎﻟﻴﻢ ﻭ ﻣﺒﺎﺩﻯ ﺍﻣﺮﺍ‪ ‬ﻣﻴﺒﺎﺷﻨﺪ ﻭ ﺑﺎﻳﺪ ﺑﺎ ﮐﻤﺎﻝ‬ ‫ﺩﺍﺷﺘﻪ ﻭ ﻳﮕﺎﻧﻪ ّ‬

‫ﺧﻀﻮﻉ ﺑﻮﻇﺎﺋﻒ ﺧﻮﺩ ﻗﻴﺎﻡ ﮐﺮﺩﻩ ﺑﺎ ﻓﮑﺮﻯ ﺭﻭﺷﻦ ﻭ ﺍﺯ ﺭﻭﻯ ﻧﻬﺎﻳﺖ ﺍﻧﺼﺎﻑ‬

‫ﺗﺎﻡ ﺑﻤﻨﺎﻓﻊ ﻭ ﻣﺼﺎﻟﺢ‬ ‫ﻭ ﻭﻇﻴﻔﻪ ﺷﻨﺎﺳﻰ ﻭ ﺑﺎ ﺻﺮﺍﺣﺖ ﻭ ﺳﺎﺩﮔﻰ ﻭ ﺑﺎ ّ‬ ‫ﺗﻌﻠﻖ ّ‬ ‫ﻫﻤﺘﻰ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻧﻪ ﺗﻨﻬﺎ ﻣﻮﺭﺩ‬ ‫ﻋﺎﻟﻢ‬ ‫ﻳﺎﺭﺍﻥ ﻭ ﺍﻣﺮﺍ‪ ‬ﻭ َ‬ ‫ﺍﻧﺴﺎﻧﻴﺖ ﭼﻨﺎﻥ ّ‬ ‫ّ‬

‫ﻣﻮﮐﻠﻴﻦ ﺧﻮﺩ ﻭﺍﻗﻊ ﺷﻮﻧﺪ ﺑﻠﮑﻪ ﺑﺎﻳﺪ‬ ‫ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﺣﻤﺎﻳﺖ ﻭﺍﻗﻌﻰ ﻭ ﺍﺣﺘﺮﺍﻡ ّ‬

‫ﻣﺤﺒﺖ ﻗﻠﺒﻰ ﺁﻧﺎﻧﺮﺍ ﻧﻴﺰ ﺟﻠﺐ ﮐﻨﻨﺪ ﻭ ﺑﺎﻳﺪ ﺩﺭ ﺟﻤﻴﻊ ﺍﺣﻴﺎﻥ‬ ‫ﻗﺪﺭ ﺷﻨﺎﺳﻰ ﻭ‬ ‫ّ‬

‫ﺗﺴﻠﻂ‬ ‫ﺗﻔﻮﻕ ﻭ ﺍﺳﺘﮑﺒﺎﺭ ﻭ ﺭﻭﺵ ﺍﺳﺘﺘﺎﺭ ﺍﺟﺘﻨﺎﺏ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺭﻓﺘﺎﺭ ّ‬ ‫ﺍﺯ ﺭﻭﺡ ّ‬

‫ﺗﻌﺼﺒﺎﺕ ﻭ ﺍﻣﻴﺎﻝ ﺷﺨﺼﻰ‬ ‫ﻃﻠﺒﻰ ﺑﻴﺰﺍﺭ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﻣﺸﺎﻭﺭﺍﺕ ﺧﻮﺩ ﻫﺮ ﮔﻮﻧﻪ ّ‬

‫ﺍﺣﺒﺎ ﺭﺍ ﻣﺤﺮﻡ ﺍﺳﺮﺍﺭ ﺧﻮﺩ ﻗﺮﺍﺭ‬ ‫ﺗﺪﺑﺮ ﻭ ﺣﮑﻤﺖ ّ‬ ‫ﺭﺍ ﮐﻨﺎﺭ ﮔﺬﺍﺭﻧﺪ ﻭ ﺑﺎ ﮐﻤﺎﻝ ّ‬

‫ﻧﻈﺮﻳﮥ ﺧﻮﺩ ﺭ ﺍ ﺑﺎ ﺁﻧﻬﺎ ﺩﺭ ﻣﻴﺎﻥ ﻧﻬﻨﺪ ﻭ ﻣﺸﮑﻼﺕ ﻭ ﻣﻌﻀﻼﺕ‬ ‫ﺩﺍﺩﻩ ﻃﺮﺡ ﻭ‬ ‫ّ‬

‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺣﻀﻮﺭ ﺁﻧﻬﺎ ﻣﻄﺮﺡ ﺳﺎﺯﻧﺪ ﻭ ﺍﺯ ﺁﻧﻬﺎ ﺍﺳﺘﺸﺎﺭﻩ ﻭ ﻣﺼﻠﺤﺖ ﺟﻮﺋﻰ‬

‫ﻧﻴﺖ ﻭ‬ ‫ﻧﻤﺎﻳﻨﺪ ﻭ ﭼﻮﻥ ﻣﻮﻗﻊ ﺍﺧﺬ ﺗﺼﻤﻴﻢ ﻓﺮﺍ ﺭﺳﺪ ﺑﺎﻳﺪ ﺍﺯ ﺭﻭﻯ ﺧﻠﻮﺹ ّ‬

‫ﺗﻮﺟﻪ ﻭ‬ ‫ﻃﻮﻳﺖ ﻭ ﮐﻤﺎﻝ ﺭﻏﺒﺖ ﻣﺸﻮﺭﺕ ﮐﺮﺩﻩ ﻭ ﺳﭙﺲ ﺑﺂﺳﺘﺎﻧﻰ ﺍﻟﻬﻰ ّ‬ ‫ﺣﺴﻦ ّ‬

‫ﺗﺎﻡ ﺍﺑﺪﺍﻯ ﺭﺃﻯ‬ ‫ﺗﺒﺘﻞ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺎ ﺻﻔﺎﻯ ﻗﻠﺐ ﻭ ﺍﻳﻤﺎﻥ ﮐﺎﻣﻞ ﻭ ﺷﻬﺎﻣﺖ ّ‬ ‫ّ‬

‫ﻧﻤﻮﺩﻩ ﻭ ﻣﻄﻴﻊ ﻧﺘﻴﺠﮥ ﺁﺭﺍء ﺍﮐﺜﺮﻳﺖ ﮔﺮﺩﻧﺪ ﺯﻳﺮﺍ ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫ﺹ ‪٣١٥‬‬

‫ﺣﻖ ﺑﻮﺩﻩ ﻭ ﻗﺎﺑﻞ ﺍﺣﺘﺠﺎﺝ ﻧﻴﺴﺖ ﻭ ﺑﺎﻳﺪ ﻫﻤﻮﺍﺭﻩ ﺑﺎ ﮐﻤﺎﻝ‬ ‫ﺭﺍﻯ ﺍﮐﺜﺮﻳﺖ ﻧﺪﺍﻯ ّ‬ ‫ﺍﮐﺜﺮﻳﺖ ﺭﺍ ﺑﺎﻳﺪ‬ ‫ﻣﻴﻞ ﻭ ﺍﺷﺘﻴﺎﻕ ﺑﻤﻮﺭﺩ ﺍﺟﺮﺍء ﮔﺬﺍﺷﺘﻪ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺭﺃﻯ‬ ‫ّ‬

‫ﻳﺎﺭﺍﻥ ﻗﻠﺒﴼ ﻗﺒﻮﻝ ﮐﻨﻨﺪ ﻭ ﺁﻧﺮﺍ ﻳﮕﺎﻧﻪ ﻭﺳﻴﻠﮥ ﺻﻴﺎﻧﺖ ﻭ ﭘﻴﺸﺮﻓﺖ ﺍﻣﺮﺍ‪ ‬ﺷﻤﺮﻧﺪ‬ ‫ﺷﻮﻗﻰ ﺭﺑﺎﻧﻰ "‪.‬‬

‫)ﺹ ‪ ٥٣ -٤‬ﻧﻈﺎﻣﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﻪ ﻣﺼﻮﺏ (‬

‫‪ " -٩‬ﺑﺎﻳﺪ ﺭﺃﻯ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻫﺮ ﺍﻣﺮﻯ ﻭ ﺩﺭ ﻫﺮ ﺟﻠﺴﻪ ﺍﻯ ﺩﺭ ﻧﻬﺎﻳﺖ‬

‫ﺻﺪﺍﻗﺖ ﻭ ﺭﻭﺷﻨﻰ ﻭ ﺧﻴﺮﺧﻮﺍﻫﻰ ﻭ ﺧﻀﻮﻉ ﻭ ﺧﻠﻮﺹ ﺍﺑﺪﺍء ﻭ ﺍﻇﻬﺎﺭ ﺩﺍﺭﻧﺪ‬

‫ﺍﮐﺜﺮﻳﺖ ﺑﺮ ﺁﻥ ﻗﺮﺍﺭ‬ ‫ﺗﺎﻡ ﺭﺃﻯ‬ ‫ّ‬ ‫ﻭ ﺁﻧﭽﻪ ﺭﺍ ﺑﻌﺪ ﺍﺯ ﻣﺸﻮﺭﺕ ﮐﺎﻣﻞ ﻭ ﻣﺬﺍﮐﺮﮤ ّ‬

‫ﺍﺩﻧﻰ ﮐﺪﻭﺭﺕ ﻭ ﺭﻧﺠﺶ ﺍﺟﺮﺍ ﻧﻤﺎﻳﻨﺪ ﻭﻟﻮ ﺁﻧﮑﻪ ﺭﺃﻯ‬ ‫ﮔﺮﻓﺖ ﺑﺪﻝ ﻭ ﺟﺎﻥ ﺑﺪﻭﻥ‬ ‫ٰ‬

‫ﺍﮐﺜﺮﻳﺖ ﻣﺨﺎﻟﻒ ﻭﺍﻗﻊ ﻭ ﻋﺎﺭﻯ ﺍﺯ ﺻﻮﺍﺏ ﺑﺎﺷﺪ ‪.‬ﭼﻪ ﺍﻳﻨﺴﺖ ُﺣﮑﻢ ﺻﺮﻳﺢ‬ ‫ّ‬ ‫ﻣﺤﮑﻢ ﺍﻟﻬﻰ ‪ .‬ﭼﮕﻮﻧﻪ ﺗﺠﺎﻭﺯ ﻭ ﺍﻧﺤﺮﺍﻑ ﺍﺯ ﺍﻳﻦ ﺍﻣﺮ ﻣﻨﺼﻮﺹ ﺟﺎﺋﺰ "‪.‬‬

‫)ﺹ ‪ ٦٧-٨‬ﺧﺼﺎﺋﻞ ﺍﻫﻞ ﺑﻬﺎء ﻭ ﻓﺮﺍﺋﺾ ﺍﺻﺤﺎﺏ ﺷﻮﺭ (‬

‫ﮐﻞ ﭼﻪ ﺩﺭ ﺩﺍﺧﻞ ﻭ ﭼﻪ ﺩﺭ ﺧﺎﺭﺝ ﻣﺤﻔﻞ ﺑﺎﻳﺪ ﺍﻃﺎﻋﺖ ﻭ‬ ‫‪ّ " -١٠‬‬

‫ﺍﻧﻘﻴﺎﺩ ﺑﺎﻋﻀﺎﻯ ﻣﺤﻔﻞ ﻧﻤﺎﻳﻨﺪ ﻭ ﺗﺼﻮﻳﺐ ﻭ ﺗﺄﻳﻴﺪ ﺍﺟﺮﺍﺋﺎﺗﺶ ﺭ ﺍﻧﻤﺎﻳﻨﺪ ﻭﻟﻮ‬

‫ﺮﻳﺖ ﻣﺨﺎﻟﻒ ﻭﺍﻗﻊ ﻭ ﻋﺎﺭﻯ ﺍﺯ ﺻﻮﺍﺏ ﺑﺎﺷﺪ "‪.‬‬ ‫ﺭﺃﻯ ﺍﮐﺜ ّ‬

‫)ﺹ ‪ ٥٩ -٦٠‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫‪ " -١١‬ﻓﺮﺩﻯ ﺍﺯ ﺍﻓﺮﺍﺩ ﻣﺤﻔﻞ ﻫﺮ ﻗﺪﺭ ﻋﻈﻴﻢ ﺍﻟﺸﺄﻥ ﺑﺎﺷﺪ ﻭ ﮐﺎﻣﻞ‬

‫ﻭ ﻫﺮﭼﻪ ﺁﮔﺎﻩ ﺑﺎﺷﺪ ﻭ ﻓﺎﺿﻞ ﺑﺎﺯ ﺭﺃﻯ ﻓﺮﺩ ُﻣﺼﺎﺏ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﻧﻔﺲ ﭼﻬﺎﺭ ﻧﻔﺮ‬ ‫ﺁﻥ ﻓﺮﺩ ﻗﺎﻧﻮﻧﴼ ﺑﺎﻳﺪ ﻣﻄﻴﻊ‬ ‫ﺣﺘﻰ ﺍﮔﺮ ﺍﺯ ُﻧﻪ ْ‬ ‫ّ‬ ‫ﺍﻏﻠﻴﻴﺖ ﺑﺎﺷﺪ ّ ٰ‬

‫ﺍﻏﻠﻴﻴﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺮ ﺧﻼﻑ ﻣﻴﺰﺍﻥ ﻏﻠﺒﮥ ﺁﺭﺍء ﻋﻤﻞ ﮐﻨﻨﺪ‬ ‫ﺑﺨﻮﺍﻫﻨﺪ ﻣﺨﺎﻟﻔﺖ‬ ‫ّ‬ ‫ﺹ ‪٣١٦‬‬

‫ﺍﻳﻦ ﻣﻨﺎﻓﻰ ﺍﺳﺎﺱ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ ﻭ ﻣﺨﺎﻟﻒ ﻗﻮﺍﻧﻴﻦ ﻣﺘﻴﻨﮥ ﺷﺮﻳﻌﺔﺍ‪. ‬ﺍﮔﺮ‬

‫ﺍﻋﻠﻰ‬ ‫ﺍﻋﻠﻢ ﻭ‬ ‫ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﻫﻤﻴﺸﻪ ﺩﺭ‬ ‫ﻫﺮﻣﺤﻞ ﻭ ﻣﺠﻤﻌﻰ ﻧﻔﻮﺳﻰ ﺧﻮﺩ ﺭﺍ َ‬ ‫ّ‬ ‫ٰ‬ ‫ﮔﻮﻳﻨﺪ ﻭ ﺑﺎﻭﺟﻮﺩ ﺍﻗﻠﻴّﺖ ﻣﺨﺎﻟﻔﺖ ﻣﺤﻔﻞ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﺍﺳﺎﺱ ﻭﺣﺪﺕ ﻭ‬

‫ﺍﺗﺤﺎﺩ ﺧﻠﻞ ﺍﻧﺪﺍﺯﻧﺪ ﻭ ﺍﻣﺮ ﻭ ﺍﺻﺤﺎﺏ ﺍﻣﺮ ﺭﺍ ﺍﺯ ﻧﻔﻮﺫ ﻭ ﻏﻠﺒﻪ ﺑﺎﺯ ﺩﺍﺭﻧﺪ ﻭ‬ ‫ّ‬

‫ﻓﺮﻕ ﻣﺨﺘﻠﻔﻪ ﻧﻤﺎﻳﻨﺪ ﺯﻳﺮﺍ ﺍﮔﺮ ﺩﺭ ﺍﻣﻢ ﻣﺎﺿﻴﻪ‬ ‫ﺑﻤﺜﺎﺑﻪ ﺍﺣﺰﺍﺏ ﻗﺒﻞ ﺗﺸﮑﻴﻞ ِ َ‬

‫ﺍﺟﻞ ﻧﻤﻴﺪﺍﻧﺴﺘﻨﺪ ﻋﻮﺍﻡ ﺑﻴﭽﺎﺭﻩ ﻣﺮﻳﺪ ﺁﻧﺎﻥ ﻧﻤﻴﺸﺪﻧﺪ‬ ‫ﺍﻋﻠﻢ ﻭ‬ ‫ﺍﺷﺨﺎﺹ ﺧﻮﺩ ﺭﺍ َ‬ ‫ّ‬ ‫ﮐﻞ‬ ‫ﻭ ﻣﺎﻳﮥ ﺗﻔﺮﻗﻪ ﻧﻤﻴﮕﺮﺩﻳﺪﻧﺪ‪ .‬ﭘﺲ ﻫﻤﻴﺸﻪ ﻧﻔﻮﺳﻰ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺍﻓﻀﻞ ﺍﺯ ّ‬

‫ﺍﻋﻠﻰ ﺍﻳﻦ ﺍﺳﺘﺒﺪﺍﺩ ﺭﺃﻯ‬ ‫ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﮔﺸﺘﻨﺪ ﻭﻟﻰ ﺍﻟﺤﻤﺪ‪ ‬ﻗﻠﻢ‬ ‫ٰ‬

‫ﺍﻋﻠﻢ ﻋﻠﻤﺎ ﻭ ﺍﻓﻀﻞ‬ ‫ﺍﻓﺮﺍﺩ ﻋﻠﻤﺎ ﻭ ﻋﻘﻼ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﻧﺪ ﻭ ﻗﻮﻝ ﺍﻓﺮﺍﺩ ﺭﺍ ﻭﻟﻮ َ‬

‫ﻓﻀﻼ ﺑﺎﺷﺪ ﻣﻴﺰﺍﻥ ﻧﻔﺮﻣﻮﺩﻧﺪ ﻭ ﺍﻣﻮﺭ ﺭﺍ ﺑﻤﺮﺍﮐﺰ ﻣﻨﺼﻮﺻﻪ ﻭ ﻣﺤﺎﻓﻞ ﻣﺨﺼﻮﺻﻪ‬

‫ﻋﻤﻮﻣﻴﮥ ﻣﻤﺎﻟﮏ ‪ ،‬ﺑﺎﻻﻃﻼﻕ‬ ‫ﮐﻠﻴﮥ‬ ‫ّ‬ ‫ﺣﺘﻰ ﻫﻴﭻ ﻣﺤﻔﻠﻰ ﺭﺍ ﺩﺭ ﺍﻣﻮﺭ ّ ّ‬ ‫ﺭﺍﺟﻊ ﻧﻤﻮﺩﻧﺪ‪ٰ ّ .‬‬ ‫ﻇﻞ ﻳﮏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻭ‬ ‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺩﺭ ّ‬ ‫ﻣﺮﮐﺰ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻧﺪ ﺑﻞ ﺟﻤﻴﻊ ﻣﺤﺎﻓﻞ ّ‬

‫ﻇﻞ‬ ‫ﻣﺮﮐﺰ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺧﻮﺍﻧﺪﻧﺪ ﺗﺎﻣﺮﮐﺰ ‪،‬ﻣﺮﮐﺰ ﻭﺍﺣﺪ ﺑﺎﺷﺪ ﻭ ﺟﻤﻴﻊ ﺩﺭ ّ‬

‫ﻧﻔﺲ ﻳﺎﺑﻨﺪ ﻭ ﺍﺯ ﺍﻧﺸﻘﺎﻕ ﻭ ﺗﻔﺮﻗﻪ‬ ‫ﻣﺤﻮﺭ ﻣﻨﺼﻮﺹ ﻣﺨﺼﻮﺹ ُﺣﮑﻢ ﻳﮏ ْ‬

‫ﻣﺤﻔﻮﻅ ﻣﺎﻧﻨﺪ "‪.‬‬

‫)ﺹ ‪ ٧٣ -٤‬ﺍﺻﻮﻝ ﻧﻈﻢ ﺍﺩﺍﺭﻯ (‬

‫ﻣﻠﻰ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﺍﻧﻌﻘﺎﺩ‬ ‫‪ " -١٢‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﭘﺲ ﺍﺯ ﺗﺸﮑﻴﻞ ﻣﺤﻔﻞ ّ‬

‫ﻣﻘﺪﺳﻪ ﺍﺵ‬ ‫ﺟﻠﺴﺎﺕ ﺁﻥ ﻣﺤﻔﻞ ﻭ ﺍﺟﺘﻤﺎﻉ ﺍﻋﻀﺎﻯ ﺗﺴﻌﮥ ﺁﻥ ﻭ ﺍﻳﻔﺎﻯ ﻭﻇﺎﺋﻒ ّ‬

‫ﺍﻟﺒﺘﻪ ﺍﻧﻌﮑﺎﺱ ﺳﻮﺋﻰ ﺩ ﺭﺟﺎﻣﻌﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‬ ‫ﺧﻠﻞ ﻭ ﻓﺘﻮﺭﻯ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ّ‬

‫ﺗﺄﺧﺮ ﻭ ﺗﻘﻬﻘﺮ‬ ‫ﻭﻋﻠﺖ ﻭﻫﻦ ﻭ ﺗﺤﻘﻴﺮ ﺍﻣﺮﺍ‪ ‬ﺷﻮﺩ ﻭ ﺍﺳﺒﺎﺏ ﻫﺮﺝ ﻭ ﻣﺮﺝ ﻭ ّ‬ ‫ﮔﺮﺩﺩ "‪.‬‬

‫)ﺹ ‪ ٩٥‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﺹ ‪٣١٧‬‬

‫ﻣﺮﺗﺒﴼﺩﺭ ﺟﻠﺴﺎﺕ ﻣﺤﻔﻞ‬ ‫‪ " -١٣‬ﺑﺪﻳﻬﻴﺴﺖ ﻣﺎﺩﺍﻡ ﮐﻪ ﻋﻀﻮﻯ ﻧﺘﻮﺍﻧﺪ ّ‬

‫ﻣﺤﻠﻰ ﺧﻮﻳﺶ ﺣﻀﻮﺭ ﺑﻬﻤﺮﺳﺎﻧﺪ ﻣﺤﺎﻝ ﺍﺳﺖ ﺑﺘﻮﺍﻧﺪ ﻭﻇﺎﺋﻒ ﻣﻔﺮﻭﺿﮥ‬ ‫ﺭﻭﺣﺎﻧﻰ‬ ‫ّ‬ ‫ﻣﺴﺆﻭﻟﻴﺖ ﻫﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻧﻤﺎﻳﻨﺪﮤ ﺟﺎﻣﻌﻪ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‬ ‫ﺧﻮﺩ ﺭﺍ ﺍﻳﻔﺎء ﻭ‬ ‫ّ‬

‫ﺗﻤﺎﺱ ﻧﺰﺩﻳﮏ ﺑﺎ‬ ‫ﺣﻘﻴﻘﺔ ﺗﻮﺃﻡ ﺑﺎ ﺍﻟﺰﺍﻡ ﻭ ﺗﻮﺍﻧﺎﺋﻰ‬ ‫ﻣﺤﻠﻰ‬ ‫ﻋﻀﻮﻳﺖ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ‬ ‫ّ‬ ‫ً‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻣﺮﻳﻪ‬ ‫ﻣﺮﺗﺐ ﺩﺭ ﺟﻠﺴﺎﺕ ﻣﺤﻔﻞ ﺍﺳﺖ "‪٠‬‬ ‫ﻣﺤﻠﻴﻪ ﻭﺣﻀﻮﺭ ّ‬ ‫ّ​ّ‬ ‫ﺟﺮﻳﺎﻧﺎﺕ ّ‬

‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ٦٤‬ﻧﻈﺎﻣﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﻋﻀﻮﻳﺖ ﭘﺲ ﺍﺯ‬ ‫‪ " -١٤‬ﺭﺍﺟﻊ ﺑﺎﺳﺘﻌﻔﺎ ﺩﺍﺩﻥ ﺍﻋﻀﺎﻯ ﻣﺤﻔﻞ ﺍﺯ‬ ‫ّ‬

‫ﺣﻖ ﺍﺳﺘﻌﻔﺎ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﻧﺪ ﻭ ﺗﺸﺨﻴﺺ ﻭ ﻗﺒﻮﻝ ﻋﺬﺭ ﺍﺯ‬ ‫ﺍﻧﺘﺨﺎﺏ ﻓﺮﻣﻮﺩﻧﺪ ّ‬

‫ﻣﺘﻤﺮﺩﻳﻦ ﻣﺤﺴﻮﺏ‬ ‫ﻧﻔﺴﻰ ﺍﻃﺎﻋﺖ ﻧﻨﻤﺎﻳﺪ ﺍﺯ‬ ‫ﺧﺼﺎﺋﺺ ﻣﺤﺎﻓﻞ‬ ‫ﻣﺤﻠﻴﻪ ﺍﺳﺖ ﻫﺮ ْ‬ ‫ّ‬ ‫ّ​ّ‬

‫ﻋﻀﻮﻳﺖ ﻣﺤﺎﻓﻞ ﻣﺤﺮﻭﻡ " )ﺹ ‪ ٣٩٣‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬ ‫ﺣﻖ ﺍﻧﺘﺨﺎﺏ ﻭ‬ ‫ّ‬ ‫ﻭ ﺍﺯ ّ‬

‫ﺍﺣﺒﺎ ﺭﺍ ﺑﻠﺰﻭﻡ ﻗﺒﻮﻝ ﺑﻼﺷﺮﻁ ﻫﺮ‬ ‫‪ " -١٥‬ﻣﻘﺘﻀﻰ ﻣﻴﺪﺍﻧﻢ ﺧﺎﻃﺮ ّ‬

‫ﻣﻠﻰ ﺑﺂﻧﺎﻥ ﺭﺟﻮﻉ ﻧﻤﺎﻳﻨﺪ‬ ‫ﻧﻮﻉ ﺧﺪﻣﺖ ﻭ ﻭﻇﻴﻔﻪ ﺍﻯ ﮐﻪ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻳﺎ ﻣﺤﻔﻞ ّ‬ ‫ﻣﺘﺬﮐﺮ ﺳﺎﺯﻡ ﻫﺮ ﮔﻮﻧﻪ ﺍﻣﺘﻨﺎﻉ ﺍﺯ ﻗﺒﻮﻝ ﺧﺪﻣﺎﺕ ﻣﺮﺟﻮﻋﻪ ﺭﺍ ﻣﺬﻣﻮﻡ ﻣﻴﺪﺍﻧﻢ‬ ‫ّ‬ ‫)ﺹ ‪ ١٤‬ﻧﻈﺎﻣﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫ﺷﻮﻗﻰ ﺭﺑﺎﻧﻰ "‪.‬‬

‫*ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭﻗﺴﻤﺖ "ﻣﺸﻮﺭﺕ "ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫*****‬

‫ﺹ ‪٣١٨‬‬

‫"ﻭﻓﺎ"‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺑﺎﮐﻠﻴﻞ ْ َ َ َ ِ‬ ‫ﻭﭐﻟﻮﻓﺎ‪َ ‬ﻭ‬ ‫ﭐﻻﻣﺎﻧﺔ َ ْ َ َ‬ ‫ﺭﺅﻭﺳﮑﻢ ِ ِ ْ ِ ْ ِ‬ ‫ﺯﻳﻨﻮﺍ ُ ْ َ ُ ْ‬ ‫" َ ‪ُْ‬‬

‫ﻭﭐﻟﺴﻨﮑﻢ ِ ‪ِ ْ ‬‬ ‫ﭐﻟﺨﺎﻟﺺ‬ ‫ﺑﭑﻟﺼﺪﻕ ْ َ ِ ِ‬ ‫ﺑﺮﺩﺍ‪‬ﭐﻟﺘﻘﻮﻯ َ ْ ُ ُ ُ ْ‬ ‫ُ​َُْ ُ ْ‬ ‫ﻗﻠﻮﺑﮑﻢ ِ َ َ‬ ‫‪ٰ َْ‬‬

‫ﺳﺠﻴﺔ ْ ْ َ ِ‬ ‫ﻣﻦ َ ِ ‪ِ ‬‬ ‫ﻭﻫﻴﺎﮐﻠﮑﻢ ِ ِ‬ ‫ﭐﻻﻧﺴﺎﻥ‬ ‫ﺮﺍﺯﭐﻻﺁﺩﺍﺏ ُ ‪‬‬ ‫ﮐﻞ َ ِ َ‬ ‫ﺑﻄ َ ِ ْ َ ِ‬ ‫ﺫﻟﮏ ِ ْ‬ ‫َ َ​َ ُِ ُ ْ‬

‫ﭐﻟﻤﺘﺒﺼﺮﻳﻦ "‪(K ١٢٠) .‬‬ ‫ﻟﻮ َ ْ ُ ْ‬ ‫َْ‬ ‫ﻣﻦ ْ ُ َ َ ‪َ ْ ِ ‬‬ ‫ﺍﻧﺘﻢ ِ َ‬

‫ﻭ ﺩﺭﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻟﮑﻞ َ ِ ٍ‬ ‫‪ِ َ ْ َ " -٢‬‬ ‫ﻟﺴﻤﺎ‪‬‬ ‫ﻣﻨﮑﻢ َ ْ‬ ‫ﻳﻨﺒﻐﻲ ِ ُ ‪‬‬ ‫ﺍﻥ َ ُ ْ َ‬ ‫ﻭﺍﺣﺪ ِ ْ ُ ْ‬ ‫ﺷﻤﺴﴼ ِ َ َ‬ ‫ﻳﮑﻮﻥ َ ْ َ‬ ‫ﭐﻟﻌﺎﺭﻓﻴﻦ ‪.‬‬ ‫َْ َ‬ ‫ﺗﻨﺸﺮﺡ ِ ِﺑﻪ ُ ُ ْ ُ‬ ‫ﻣﻨﻪ َﻣﺎ َ ْ َ ِ ُ‬ ‫ﻟﻴﻈﻬﺮ ِ ْ ُ‬ ‫ﺻﺪﻭﺭ ْ َ ِ ِ ْ َ‬ ‫ﭐﻟﻮﻓﺎ‪َ َ ْ َ ِ ‬‬

‫َﺗﺰﻳﻦ ِ ِ َ ِ ِ‬ ‫ﺍﻥ ‪ِ ‬‬ ‫ﺍﻧﻪ‬ ‫ِ ‪‬‬ ‫ﺷﺄﻥ ْ َ َ‬ ‫ﻋﺮﻑ َ َ‬ ‫ﭐﻟﺬﻱ َ َ َ‬ ‫ﺑﻄﺮﺍﺯﻩ ِ ‪ُ ‬‬ ‫ﭐﻟﻮﻓﺎ‪َ ‬ﻭ َ َ ‪َ ‬‬

‫ﭐﻟﮑﺮﻳﻢ ‪ َ ُ .‬‬ ‫ﻳﺼﻠﻲ َ َ ْ ِ‬ ‫ﺍﻫﻞ‬ ‫ﺍﻫﻞ َ َ‬ ‫ﻋﻠﻴﻪ َ ْ ُ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ِ ْ‬ ‫ﭐﻟﻤﻘﺎﻡ ْ َ ِ ْ ِ‬ ‫ﻫﺬﺍ ْ َ َ ِ‬

‫َ​َ ُ ِ‬ ‫ﺣﮑﻴﻢ "‪) .‬ﺹ ‪ ٢٥٨‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬ ‫ﻟﺪﻥ ُ ْ َ ِ ٍ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﭐﻟﻤﻠﮑﻮﺕ ِ ْ‬ ‫ﻣﻘﺘﺪﺭ َ َ ِ ٍ‬

‫ﺍﻥ ‪ِ ‬‬ ‫ﭐﻻﺭﺽ َﻭ‬ ‫‪ ِ " -٣‬‬ ‫ﺑﺮﺩﺍ‪َ َ ‬‬ ‫ﺑﻴﻦ ْ َ ْ ِ‬ ‫ﭐﻟﻮﻓﺎ‪ِ ْ َ ‬‬ ‫ﺰﻳﻦ ِ ِ َ‬ ‫ﭐﻟﺬﻱ َﺗ َ ‪َ ‬‬

‫ﭐﻟﺴﻤﺎ‪ َ ُ ‬‬ ‫ﭐﻻﻋﻠﻰ َﻭ ‪ِ ‬‬ ‫ﻳﺼﻠﻲ َ َ ْ ِ‬ ‫ﻧﻘﺾ‬ ‫ﻋﻠﻴﻪ ْ َ َ‬ ‫ﭐﻟﺬﻱ َ َ َ‬ ‫‪َ ‬‬ ‫ﭐﻟﻤﻼ‪ٰ َ ْ َ ْ ‬‬

‫ﭐﻟﻤﻠﮏ َﻭ ْ َ َ ُ ْ ِ‬ ‫ﭐﻟﻤﻠﮑﻮﺕ "‪.‬‬ ‫ﻳﻠﻌﻨﻪ ْ ُ ْ ُ‬ ‫َْْ َ‬ ‫ﭐﻟﻌﻬﺪ َ ْ َ ُ ُ‬ ‫)ﺹ ‪ ١٢٤‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫ﻭﺭﻫﻢ‬ ‫ﻋﻘﻮﺩﻫﻢ َﻭ ُ ُ‬ ‫‪ ِ " -٤‬‬ ‫ﻧﺬ ْ ِ ِ ْ‬ ‫ﺑﻌﻬﻮﺩﻫﻢ َﻭ ُ ْ ِ ِ ْ‬ ‫ﻭﻓﻮﺍ ِ ُ ُ ْ ِ ِ ْ‬ ‫ﭐﻟﺬﻳﻦ َ ِ ْ‬ ‫ﺍﻥ ‪َ ْ ِ ‬‬ ‫ﻭﺍﺩﻭﺍ َ َ َ ِ‬ ‫ﺍﻫﻞ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﺍﻧﻬﻢ ِ ْ‬ ‫ﺣﻘﻮﻗﻪ ِ ‪ْ ُ ‬‬ ‫َ​َ ‪ْ‬‬ ‫ﺍﻣﺎﻧﺎﺕ ﭐ‪َ ِ‬ﻭ ُ ُ ْ َ ُ‬

‫ﭐﻟﻤﻈﻠﻮﻡ ِﻓﻲ ِ ْ ِ ِ‬ ‫ﺳﺤﻨﻪ‬ ‫ﭐﻻﻋﻠﻰ َ َ ِ َ‬ ‫ِْ ْ َ ْ ِ‬ ‫ﮐﺬﻟﮏ ُ َ ‪ْ ُ ُ ‬‬ ‫ﻳﺒﺸﺮﻫﻢ ْ َ ْ ُ ْ ُ‬ ‫ﭐﻟﻔﺮﺩﻭﺱ ْ َ ْ ٰ‬

‫ﻓﺰﻥ َﻭ ِ ُ ‪‬‬ ‫ﻃﻮﺑﻰ ِ ِ َ ٍ‬ ‫ﻣﻦ‬ ‫ﻻﻣﺎ‪َ ْ ُ ‬‬ ‫ﻟﮑﻞ َ ْ‬ ‫ﻟﻌﺒﺎﺩ َ ُ ْ‬ ‫ﻓﺎﺯﻭﺍ َﻭ ِ َ َ‬ ‫َْ ِ ْ ِ‬ ‫ﭐﻟﻌﻈﻴﻢ ‪ٰ ْ ُ .‬‬

‫ﺗﻤﺴﮏ ِ ْ َ ْ ُ ْ ِ‬ ‫ﮐﺘﺎﺏ ﭐ‪ِ‬‬ ‫ﺑﭑﻟﻤﻌﺮﻭﻑ َﻭ َ َ َ‬ ‫َ​َ ‪َ ‬‬ ‫ﺍﻣﺮ ِ ِﺑﻪ ِﻓﻲ ِ َ ِ‬ ‫ﻋﻤﻞ َﻣﺎ ُ ِ َ‬

‫ﭐﻟﻌﺎﻟﻤﻴﻦ "‪) .‬ﺹ ‪ ١٤٩‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬ ‫َ ‪‬‬ ‫ﺭﺏ ْ َ َ ِ ْ َ‬ ‫ﺹ ‪٣١٩‬‬

‫‪َ " -٥‬ﻭ ِﻓﻲ ْ َ ْ ِ‬ ‫ﻣﺼﺪﺭ ﺑﮑﺘﺎﺏ ﺍﻗﺪﺱ (‬ ‫ﻭﻓﻴﴼ" ‪) .‬ﺹ ‪ ٦٥‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ُ َ ‪‬‬ ‫ﭐﻟﻮﻋﺪ َ ِ ّ‬

‫ﻣﻦ ْ َ ِ ْ ِ‬ ‫ﻭﻓﻰ ِ ْ َ ْ ِ‬ ‫‪َ " -٦‬ﻭ ‪ِ ‬‬ ‫ﭐﻟﻮﻋﻴﺪ "‬ ‫ﺑﭑﻟﻮﻋﺪ ِ ‪ُ ‬‬ ‫ﺍﻣﻦ ِ َ‬ ‫ﺍﻧﻪ َ ِ َ‬ ‫ﭐﻟﺬﻱ َ َ ٰ‬ ‫)ﺹ ‪ ١٢٣‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫ﻋﻠﻰ َ ٍ‬ ‫ﺗﻤﻨﻌﮑﻢ‬ ‫ﺑﺤﺒﻞ ْ َ َ‬ ‫ﺗﻤﺴﮑﻮﺍ ِ َ ْ ِ‬ ‫ﺷﺄﻥ َﻻ َ ْ َ َ ُ ْ‬ ‫‪ْ ُ  َ َ " -٧‬‬ ‫ﭐﻟﻮﻓﺎ‪ٰ َ َ ‬‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ "‪.‬‬ ‫ﮐﻔﺮﻭﺍ ِﺑﺎ‪ َ ِ‬‬ ‫ﭐﻟﺬﻳﻦ َ َ ُ ْ‬ ‫َ َْ ُ‬ ‫ﺭﺏ ْ َ َ ِ ْ َ‬ ‫ﻫﻤﺰﺍﺕ ‪َ ِ ِ ‬‬ ‫)ﺹ ‪ ١٢٤‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫‪ " -٨‬ﺍﻯ ﺑﻠﺒﻞ ﻣﻌﻨﻮﻯ ﺟﺰ ﺩﺭ ﮔﻠﺒﻦ ﻣﻌﺎﻧﻰ ﺟﺎﻯ ﻣﮕﺰﻳﻦ ﻭ ﺍﻯ‬

‫ﻫﺪﻫﺪ ﺳﻠﻴﻤﺎﻥ ﻋﺸﻖ ﺟﺰ ﺩﺭ ﺳﺒﺎﻯ ﺟﺎﻧﺎﻥ ﻭﻃﻦ ﻣﮕﻴﺮ ﻭﺍﻯ َﻋﻨﻘﺎﻯ ﺑﻘﺎ ﺟﺰ‬ ‫ﺑﭙﺮ ﺟﺎﻥ ﺑﺮ ﭘﺮﻯ‬ ‫ﺩﺭ ﻗﺎﻑ ﻭﻓﺎ‬ ‫ﻣﺤﻞ ﻣﭙﺬﻳﺮ‪ .‬ﺍﻳﻨﺴﺖ ﻣﮑﺎﻥ ﺗﻮ ﺍﮔﺮ ﺑﻼﻣﮑﺎﻥ ِ‬ ‫ّ‬

‫ﺍﻭﻝ ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫ﻭ ﺁﻫﻨﮓ ﻣﻘﺎﻡ ﺧﻮﺩ ﺭﺍﻳﮕﺎﻥ ﻧﻤﺎﺋﻰ "‪) .‬ﻗﻄﻌﮥ ّ‬

‫‪ " -٩‬ﺑﺪﺍﻥ ﮐﻪ ﻣﻠﮑﻮﺕ ﻭﻓﺎ ﺭﺍ ﻗﺒﻞ ﺍﺯ ﺟﺒﺮﻭﺕ ﺍﺳﻤﺎء ﺑﺴﻠﻄﺎﻥ ﺍﺭﺍﺩﻩ‬

‫ﮐﻞ ﺍﺳﻢ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ "‪.‬‬ ‫ﺧﻠﻖ ﻓﺮﻣﻮﺩﻳﻢ ﻟﻬﺬﺍ ﻭﻓﺎ ﻋﻨﺪﺍ‪‬‬ ‫ﺍﺣﺐ ﺍﺯ ّ‬ ‫ّ‬ ‫)ﺹ ‪ ١٥٠‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ َ)‬

‫ﺷﺠﺮ ﻣﺒﺎﺭﮐﻰ ﺍﺳﺖ ﺍﺛﻤﺎﺭﺵ ﻣﺤﺒﻮﺏ ﻭ ﺁﺛﺎﺭﺵ ﺑﺎﻗﻰ ﻭ‬ ‫‪ " -١٠‬ﻭﻓﺎ‬ ‫ِ‬

‫ﺣﺐ ﻭ ﺍﻭ ﺍﺳﺖ ﭘﻴﺸﺮﻭ‬ ‫ﺩﺍﺋﻢ ‪ .‬ﺍﮔﺮ ﺧﻮﺏ ﻣﻼﺣﻈﻪ ﺷﻮﺩ ﺍﻭﺳﺖ ﻗﺎﺋﺪ ﺟﻨﻮﺩ ُ ّ‬

‫ﻭﺩ ﻭ ﺭﺍﺳﺘﻰ "‪) .‬ﺹ ‪ ١٥٠‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ ﻭ ﺑﺎ ﺗﻔﺎﻭﺗﻬﺎﺋﻰ ﺩﺭ ﺹ ‪ ١٤٨‬ﺝ ‪ ٣‬ﺍﻣﺮ‬ ‫ﺍﻫﻞ ُ ّ‬

‫ﻭ ﺧﻠﻖ ﻭ ﺹ ‪ ١٢٤‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‪.‬‬ ‫ﺹ ‪٣٢٠‬‬

‫ﺣﻖ ﺑﺎ ﻭﻓﺎ ﺑﻮﺩﻩ ﻭ ﻭﻓﺎ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻪ ﻭ ﻣﻴﺪﺍﺭﺩ"‪.‬‬ ‫‪ّ " -١١‬‬

‫)ﺹ ‪ ١٥٠‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺟﻼﻟﻪ ﻭﻓﺎ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻪ ﻭ ﺩﺍﺭﺩ ﻭ ﺍﻭﺳﺖ ﻃﺮﺍﺯ‬ ‫ﺟﻞ َ ُ‬ ‫ﺣﻖ َ ّ‬ ‫‪ّ " -١٢‬‬

‫ﻭﻣﻘﺪﺳﻴﻦ "‪) .‬ﺹ ‪ ١٥١‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬ ‫ﻫﻴﺎﮐﻞ ﻣﺨﻠﺼﻴﻦ ﻭ ﻣﻘﺮﺑﻴﻦ‬ ‫ّ‬ ‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﻫﻮﺍ‪ ‬ﺍﻯ ﻣﻴﺮ ﻭﻓﺎ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺻﻔﺘﻰ ﺑﻬﺘﺮ ﻭ ﺧﻮﺷﺘﺮ‬

‫ﻭ ﺷﻴﺮﻳﻦ ﺗﺮ ﺍﺯ ﻭﻓﺎ ﻧﻴﺴﺖ ﺍﻳﻦ ﻣﻨﻘﺒﺖ ﺍﺯ ﺍﻋﻈﻢ ﺍﺳﺎﺱ ﺩﻳﻦ ﺍﻟﻬﻰ ﺍﺳﺖ ‪.‬‬

‫ﻗﺪﺳﻴﻪ‬ ‫ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺍﺯ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﺣﻤﻴﺪﻩ ﻣﺤﺮﻭﻡ ﺑﺎﺷﺪ ﻭﻟﻰ ﺑﺎﻳﻦ ﺻﻔﺖ‬ ‫ّ‬

‫ﻣﻮﺻﻮﻑ ﻋﺎﻗﺒﺖ ﺣﺎﺋﺰ ﮐﻤﺎﻻﺕ ﻣﻴﮕﺮﺩﺩ ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺣﺎﺋﺰ ﺟﻤﻴﻊ ﺻﻔﺎﺕ‬

‫ﻣﺒﺪﻝ ﮔﺮﺩﺩ ﻭ ﺁﻥ‬ ‫ﮐﻤﺎﻟﻴﻪ ﺑﺎﺷﺪ ﻭ ﺍﺯ ﺻﻔﺖ ﻭﻓﺎ ﺑﻰ ﺑﻬﺮﻩ ﺁﻥ ﮐﻤﺎﻝ ﺑﻪ ﻧﻘﺺ ّ‬ ‫ّ‬

‫ﺷﺮ ﻭ ﺁﻥ‬ ‫ﺑﺬﻟﺖ ﻣﻨﺘﻬﻰ ﺷﻮﺩ "‪.‬‬ ‫ﻋﺰﺕ ّ‬ ‫ّ‬ ‫ﺧﻴﺮ ﺑﻪ ّ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﺑﻈﻠﻤﺖ ﻭ ﺁﻥ ّ‬ ‫)ﺹ ‪ ٢٥٨‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ﺍﻭﻝ ﺑﺎﻳﺪ ﺑﺨﺪﺍ ﻭ ﺍﻭﺍﻣﺮ ﻭﻋﻬﺪ ﺍﻭ ﻧﻤﻮﺩ ﻭ ﺑﻌﺪ ﺑﻪ‬ ‫‪ " -٢‬ﻭﻓﺎ ّ‬ ‫ﺑﻨﺪﮔﺎﻧﺶ "‪.‬‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ١٢٨‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﻣﺤﺒﺖ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﻣﺸﺎﻡ ﺩﺍﺭﻧﺪ ﺍﺯ ﻫﻴﭻ‬ ‫‪ " -٣‬ﻧﻔﻮﺳﻰ ﮐﻪ ﺭﺍﺋﺤﻪ‬ ‫ّ‬

‫ﻧﻔﺤﻪ ﺍﻯ ﺟﺰ ﺭﺍﺋﺤﻪ ﮔﻠﺸﻦ ﻭﻓﺎ ﺍﺳﺘﻨﺸﺎﻕ ﻧﻨﻤﺎﻳﻨﺪ "‪) .‬ﺹ ‪ ١٥٢‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬ ‫ﺹ ‪٣٢١‬‬

‫ﻣﻘﺮﺏ ﺩﺭﮔﺎﻩ ﮐﺒﺮﻳﺎء ﻧﻔﺴﻰ ﺍﺳﺖ ﮐﻪ ﺟﺎﻡ ﻭﻓﺎ ﺑﺨﺸﺪ ﻭ‬ ‫‪ " -٤‬ﺍﻟﻴﻮﻡ ّ‬ ‫ﺍﻋﺪﺍء ﺭﺍ ّﺩﺭ ﻋﻄﺎ ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ "‪.‬‬

‫)ﺹ ‪ ٢٠٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭﺧﻠﻖ (‬

‫ﻣﺪﺕ‬ ‫‪ " -٥‬ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺍﻣﺮﻯ ﺍﻋﻈﻢ ﺍﺯ ﻭﻓﺎ ﻧﻴﺴﺖ ﮐﻪ ﻃﻮﻝ ّ‬

‫ﻣﺤﺒﺖ ﻧﺸﻮﺩ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺁﻥ ﻧﻔﻮﺱ‬ ‫ﺳﺒﺐ ﻓﺮﺍﻣﻮﺷﻰ ﻭ ﺍﺧﻼﻝ ﺩﺭ‬ ‫ّ‬ ‫ﻣﺒﺎﺭﮐﻪ ﭼﻘﺪﺭ ﺑﺎ ﻭﻓﺎ ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺯﻳﺮ ﺷﻤﺸﻴﺮ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﺍ ﻳﺎﺩ ﻧﻤﻮﺩﻧﺪ‬

‫ﻭ ﻫﻴﭻ ﺳﺘﻢ ﻭ ﺑﻼﺋﻰ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ ﻭﻓﺎ ﻣﻨﻊ ﻧﮑﺮﺩ‪ .‬ﺩﺭ ﻗﺮﺑﺎﻧﮕﺎﻩ ﻓﺮﻳﺎﺩ ﻳﺎ ﺑﻬﺎء‬

‫ﺍﻻﺛﺎﺭ (‬ ‫ﺍﻻﺑﻬﻰ ﺍﺯ ﺩﻝ ﻭ ﺟﺎﻥ ﺑﺮ ﺁﻭﺭﺩﻧﺪ ﺍﻳﻨﺴﺖ ﺷﺄﻥ ﻭﻓﺎ" )ﺹ ‪٢٠٦‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬ ‫ٰ‬

‫‪ " -٦‬ﺑﺠﻤﻴﻊ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﻭﻓﺎ ﭘﺮﻭﺭ ﻭ ﻣﻬﺮﺑﺎﻥ ﺑﻮﺩ "‪.‬‬

‫)ﺹ ‪ ١٥٢‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫‪ " -٧‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﻪ ﻭﻓﺎ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ﻭ ﺛﺒﻮﺕ ﻭ ﺍﺳﺘﻘﺎﻣﺖ‬

‫ﻧﻤﺎﻳﺪ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﺑﻘﺮﻳﻦ ﻭ ﻫﻤﻨﺸﻴﻦ ﺧﻮﺩ ﻭ ﻫﻤﺪﻡ ﻭ ﻧﺪﻳﻢ ﺧﻮﺩ ﺯﻳﺮﺍ‬

‫ﺣﻘﻮﻕ ﺑﻴﻦ ﺍﻳﻦ ﺩﻭ ﻗﻮﻳﻢ ﻭ ﻣﺤﮑﻢ ﻭ ﻣﺘﻴﻦ ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﺁﻧﭽﻪ ﺑﮑﻮﺷﺪ ﺍﺯ‬

‫ﻋﻬﺪﻩ ﺍﮐﻤﺎﻝ ﺑﺮ ﻧﻴﺎﻳﺪ ﻭﻟﻰ ﺑﻘﺪﺭ ﺍﻣﮑﺎﻥ ﻗﺼﻮﺭ ﻧﺸﺎﻳﺪ "‪) .‬ﺹ ‪ ٤٧‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬ ‫******‬

‫ﺹ ‪٣٢٢‬‬ ‫ﺹ ‪٣٢٣‬‬

‫ﻧﻮﺍﻫﻰ‬

‫"ﻧﻬﻰ ﺍﺯ ﺁﺯﺍﺭ ﺣﻴﻮﺍﻥ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻋﻦ َ ْ ِ ِ‬ ‫ﻋﻠﻰ َ ْ َ ِ‬ ‫ﺍﻧﺎ‬ ‫ﺗﺤﻤﻠﻮﺍ َ َ‬ ‫ﺣﻤﻠﻪ ِ ‪‬‬ ‫ﻳﻌﺠﺰ َ ْ‬ ‫" َﻻ َ ْ ِ ُ ْ‬ ‫ﭐﻟﺤﻴﻮﺍﻥ َﻣﺎ َ ْ َ ُ‬

‫ﻧﻬﻴﴼ َ ِ ْ ِ‬ ‫ﮐﻮﻧﻮﺍ‬ ‫ﻋﻦ َ ِ َ‬ ‫ﻋﻈﻴﻤﴼﻓﻲ ْ ِ َ ِ‬ ‫ﭐﻟﮑﺘﺎﺏ ‪ْ ُ ُ .‬‬ ‫ﺫﻟﮏ َ ْ‬ ‫ﻴﻨﺎﮐﻢ َ ْ‬ ‫ﻧﻬ ْ َ ُ ْ‬ ‫َ​َ‬

‫ﺑﻴﻦ ‪ِ ٰ ‬‬ ‫ﭐﻟﻌﺪﻝ َﻭ ْ ِ ْ َ ِ‬ ‫ﻣﻈﺎﻫﺮ ْ َ ْ ِ‬ ‫ﭐﻻﺭﺿﻴﻦ‬ ‫َ​َ ِ ِ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ ْ َ ْ ِ َ‬ ‫ﭐﻻﻧﺼﺎﻑ َ ْ َ‬

‫"‪(K ١٨٧) .‬‬

‫‪ " -٢‬ﺭﻋﺎﻳﺖ ﺣﻴﻮﺍﻥ ﺭﺍ ﻣﻨﻈﻮﺭ ﻧﻤﺎﻳﺪ " )ﺹ ‪ ١٥٠‬ﺍﻳﻘﺎﻥ ﻣﺴﺘﻄﺎﺏ ﻁ ‪(١٩٣٣‬‬

‫ﺑﻀﺮ ﺣﻴﻮﺍﻥ ﺭﺍﺿﻰ ﻧﺸﻮﻳﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﺎﻧﺴﺎﻥ "‪.‬‬ ‫‪ّ ُ " -٣‬‬

‫)ﺹ ‪ ١٩٦‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫ﺹ ‪٣٢٤‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﻧﻪ ﺗﻨﻬﺎ ﺑﺎﻧﺴﺎﻥ ﺭﺃﻓﺖ ﻭ ﺭﺣﻤﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‬ ‫‪ّ " -١‬‬

‫ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺑﺠﻤﻴﻊ ﺫﻳﺮﻭﺡ ﻧﻬﺎﻳﺖ ﻣﻬﺮﺑﺎﻧﻰ ﻧﻤﺎﻳﻨﺪ ﺯﻳﺮﺍ ﺣﻴﻮﺍﻥ ﺑﺎ ﺍﻧﺴﺎﻥ ﺩﺭ‬

‫ﺍﺣﺴﺎﺳﺎﺕ ﺟﺴﻤﺎﻧﻰ ﻭ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻣﺸﺘﺮﮎ ﺍﺳﺖ ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﻣﻠﺘﻔﺖ ﺍﻳﻦ‬ ‫ﺣﻘﻴﻘﺖ ﻧﻴﺴﺖ ﮔﻤﺎﻥ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ ﺍﺣﺴﺎﺱ ‪ ،‬ﺣﺼﺮ ﺩ ﺭﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻟﻬﺬﺍ‬

‫ﺍﻣﺎ ﺑﺤﻘﻴﻘﺖ ﭼﻪ ﻓﺮﻗﻰ ﺩﺭ ِ‬ ‫ﻣﻴﺎﻥ ﺍﺣﺴﺎﺳﺎﺕ ﺟﺴﻤﺎﻧﻰ ‪.‬‬ ‫ﻇﻠﻢ ﺑﺤﻴﻮﺍﻥ ﻣﻴﮑﻨﺪ ّ‬

‫ﺍﺫﻳﺖ ﺑﺤﻴﻮﺍﻥ ﺍﺑﺪﴽ‬ ‫ﺍﺫﻳﺖ ﺑﺎﻧﺴﺎﻥ ﮐﻨﻰ ﻭ ﺧﻮﺍﻩ ّ‬ ‫ﺍﺣﺴﺎﺱ ﻭﺍﺣﺪ ﺍﺳﺖ ﺧﻮﺍﻩ ّ‬

‫ﺍﺫﻳﺖ ﺑﺤﻴﻮﺍﻥ ﺿﺮﺭﺵ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺯﺑﺎﻥ ﺩﺍﺭﺩ‬ ‫ﻓﺮﻗﻰ ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ ّ‬

‫ﺷﮑﻮﻩ ﻧﻤﺎﻳﺪ ﺁﻩ ﻭ ﻧﺎﻟﻪ ﮐﻨﺪ ﻭ ﺍﮔﺮ ﺻﺪﻣﻪ ﺍﻯ ﺑﺎﻭ ﺭﺳﺪ ﺑﺤﮑﻮﻣﺖ ﻣﺮﺍﺟﻌﺖ‬

‫ﺗﻌﺪﻯ ﮐﻨﺪ ﻭﻟﻰ ﺣﻴﻮﺍﻥ ﺑﻴﭽﺎﺭﻩ ﺯﺑﺎﻥ ﺑﺴﺘﻪ ﺍﺳﺖ ﻧﻪ ﺷﮑﻮﻩ‬ ‫ﮐﻨﺪ ﺣﮑﻮﻣﺖ ﺩﻓﻊ ّ‬

‫ﺗﻮﺍﻧﺪ ﻭ ﻧﻪ ﺑﺸﮑﺎﻳﺖ ﺑﺤﮑﻮﻣﺖ ﻣﻘﺘﺪﺭ ﺍﺳﺖ ‪ .‬ﺍﮔﺮ ﻫﺰﺍﺭ ﺟﻔﺎ ﺍﺯ ﺍﻧﺴﺎﻧﻰ ﺑﺒﻴﻨﺪ‬

‫ﻋﺪﺍﻟﺔ ﺩﺍﺩﺧﻮﺍﻫﻰ ﮐﻨﺪ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﻣﻼﺣﻈﮥ‬ ‫ﻧﻪ ﻟﺴﺎﻧﴼ ﻣﺪﺍﻓﻌﻪ ﺗﻮﺍﻧﺪ ﻭ ﻧﻪ‬ ‫ً‬

‫ﺣﻴﻮﺍﻥ ﺭﺍ ﺑﺴﻴﺎﺭ ﺩﺍﺷﺖ ﻭ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻧﺴﺎﻥ ﺭﺣﻢ ﻧﻤﻮﺩ ‪ .‬ﺍﻃﻔﺎﻝ ﺭﺍ ﺍﺯ ﺻﻐﺮ‬

‫ﺳﻦ ﻧﻮﻋﻰ ﺗﺮﺑﻴﺖ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺑﻴﻨﻬﺎﻳﺖ ﺑﺤﻴﻮﺍﻥ ﺭﺅﻭﻑ ﻭ ﻣﻬﺮﺑﺎﻥ ﺑﺎﺷﻨﺪ ‪ .‬ﺍﮔﺮ‬ ‫ّ‬

‫ﺣﻴﻮﺍﻧﻰ ﻣﺮﻳﺾ ﺍﺳﺖ ﺩﺭ ﻋﻼﺝ ﺍﻭ ﮐﻮﺷﻨﺪ‪ .‬ﺍﮔﺮ ﮔﺮﺳﻨﻪ ﺍﺳﺖ ﺍﻃﻌﺎﻡ ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﺍﮔﺮ ﺗﺸﻨﻪ ﺍﺳﺖ ﺳﻴﺮﺍﺏ ﮐﻨﻨﺪ ‪ .‬ﺍﮔﺮ ﺧﺴﺘﻪ ﺍﺳﺖ ﺩﺭ ﺭﺍﺣﺘﺶ ﺑﮑﻮﺷﻨﺪ ‪.‬‬

‫ﺍﻟﺒﺘﻪ ﺑﻴﮕﻨﺎﻫﺎﻥ ﺭﺍ ﻣﺮﺣﻤﺖ‬ ‫ﺍﻧﺴﺎﻥ ﺍﮐﺜﺮ ﮔﻨﻬﮑﺎﺭﻧﺪ ﻭ ﺣﻴﻮﺍﻥ ﺑﻴﮕﻨﺎﻩ ‪ّ .‬‬

‫ﻣﺜﻞ‬ ‫ﺑﻴﺸﺘﺮ ﺑﺎﻳﺪ ﮐﺮﺩ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﺑﻴﺸﺘﺮ ﺑﺎﻳﺪ ﻧﻤﻮﺩ ﻣﮕﺮ ﺣﻴﻮﺍﻧﺎﺕ ﻣﺆﺫﻳﻪ ﺭﺍ ِ‬

‫ﻣﺜﻞ ﻣﺎﺭ ﮔﺰﻧﺪﻩ ﻭ ﺳﺎﻳﺮ ﺣﻴﻮﺍﻧﺎﺕ ﻣﺆﺫﻳﻪ ‪ .‬ﭼﻪ ﮐﻪ ﺭﺣﻢ ﺑﺎﻳﻨﻬﺎ‬ ‫ﮔﺮﮒ ﺧﻮﺍﻧﺨﻮﺍﺭ ِ‬ ‫ﻣﺜﻼ ﺍﮔﺮ ﮔﺮﮔﻰ ﺭﺍ ﺭﺃﻓﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ‬ ‫ﻇﻠﻢ ﺑﺎﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﺩﻳﮕﺮ ﺍﺳﺖ ‪.‬‬ ‫ً‬

‫ﮐﻠﺐ‬ ‫ﻧﻤﺎﺋﻰ ﺍﻳﻦ ﻇﻠﻢ ﺑﮕﻮﺳﻔﻨﺪ ﺍﺳﺖ ﻳﮏ ﮔﻠﻪ ﮔﻮﺳﻔﻨﺪ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﺩ‪ِ .‬‬ ‫ﺹ ‪٣٢٥‬‬

‫ﻋﻘﻮﺭ ﺭﺍ ﺍﮔﺮ ﻓﺮﺻﺖ ﺩﻫﻰ ﻫﺰﺍﺭ ﺣﻴﻮﺍﻥ ﻭ ﺍﻧﺴﺎﻥ ﺭﺍ ﺳﺒﺐ ﻫﻼﮎ ﺷﻮﺩ ‪ .‬ﭘﺲ‬ ‫ﺭﺃﻓﺖ ﺑﺤﻴﻮﺍﻥ ﺩﺭﻧﺪﻩ ﻇﻠﻢ ﺑﺤﻴﻮﺍﻧﺎﺕ ﻣﻈﻠﻮﻣﻪ ﺍﺳﺖ ‪ .‬ﻟﻬﺬﺍ ﺑﺎﻳﺪ ﭼﺎﺭﮤ ﺁﻧﺮﺍ‬

‫ﻧﻤﻮﺩ ﻭﻟﮑﻦ ﺑﺤﻴﻮﺍﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺑﺎﻳﺪ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﻬﺮﺑﺎﻧﻰ ﻧﻤﻮﺩ‪ .‬ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ‬

‫ﺑﻬﺘﺮ ﻭ ﺍﻳﻦ ﺭﺃﻓﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﺍﺯ ﺍﺳﺎﺱ ﻣﻠﮑﻮﺕ ﺍﻟﻬﻰ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺭﺍ‬ ‫ﭐﻟﺒﻬﺎءﭐﻻﺑﻬﻰ ﻉ ﻉ " )ﺹ ‪ ٢١١-٣‬ﺝ ‪٣‬‬ ‫ﺑﺴﻴﺎﺭ ﻣﻨﻈﻮﺭ ﺩﺍﺭﻳﺪ َﻭ َ َ ْ ُ ُ‬ ‫ﻋﻠﻴﮑﻢ َ َ ُ ْ َ ْ َ ٰ‬ ‫ﻣﮑﺎﺗﻴﺐ (‬

‫‪ " -٢‬ﺍﻯ ﺩﺧﺘﺮ ﻋﺰﻳﺰ ﻣﻠﮑﻮﺗﻰ ﻣﻦ ﺣﻴﻮﺍﻥ ﻧﻈﻴﺮ ﺍﻧﺴﺎﻥ ﺩﺭ ﻧﺰﺩ ﺍﻫﻞ‬

‫ﺣﻖ ﺑﺴﻴﺎﺭ ﻋﺰﻳﺰ ﺍﺳﺖ ﻟﻬﺬﺍ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﺎﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﻫﺮ ﺩﻭ ﻣﻬﺮﺑﺎﻥ‬

‫ﺍﻣﺎ ﺩﺭ ﺗﺸﺮﻳﺢ‬ ‫ﺑﺎﺷﺪ ﻭ ﺑﻘﺪﺭ ﺍﻣﮑﺎﻥ ﺩﺭ ﺭﺍﺣﺖ ﻭ ﻣﺤﺎﻓﻈﺖ ﺣﻴﻮﺍﻥ ﺑﮑﻮﺷﺪ ّ‬

‫ﻃﺒﻰ ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ ﮐﻪ ﺳﺒﺐ ﺍﺳﺘﻔﺎﺩﮤ ﺟﻤﻴﻊ‬ ‫ﺣﻴﻮﺍﻥ ﭼﻮﻥ ﻣﻨﺎﻓﻊ ﻭ ﻓﻮﺍﺋﺪ ّ‬ ‫ﺟﺮﺍﺣﻰ ﺍﮐﺘﺸﺎﻓﺎﺗﻰ ﺣﺼﻮﻝ ﻳﺎﺑﺪ ﮐﻪ ﺳﺒﺐ‬ ‫ﺑﺸﺮ ﻣﻴﮕﺮﺩﺩ ﺷﺎﻳﺪ ﺍﺯ ﺗﺸﺮﻳﺢ ّ‬

‫ﺟﺮﺍﺣﻰ ﺿﺮﺭ ﺧﺼﻮﺻﻰ‬ ‫ﺣﻴﺎﺕ ﻫﺰﺍﺭ ﻣﻠﻴﻮﻥ ﺍﺯ ﻧﻔﻮﺱ ﮔﺮﺩﺩ ﻫﺮ ﭼﻨﺪ ﺍﻳﻦ ﻋﻤﻞ ّ‬

‫ﺣﺘﻰ ﺍﻳﻦ‬ ‫ﺍﺳﺖ ﻭﻟﮑﻦ ﻣﻨﻔﻌﺖ ﻋﻤﻮﻣﻰ ﻳﻌﻨﻰ ﺍﺯ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﺍﻧﺴﺎﻥ ﻣﻔﻴﺪ ﺍﺳﺖ ّ‬ ‫ِ‬ ‫ﻧﻈﺮﮔﺎﻩ ﻣﻨﻔﻌﺖ‬ ‫ﻋﺎﻟﻢ ﺣﻴﻮﺍﻥ ﻧﻴﺰ ﮔﺮﺩﺩ ﺍﺯ ﺍﻳﻦ‬ ‫ﺗﺸﺮﻳﺢ ﺍﮐﺘﺸﺎﻓﻰ ﺳﺒﺐ ﻣﻨﻔﻌﺖ َ‬

‫ﻋﻤﻮﻣﻰ ﻣﻘﺒﻮﻝ ﻭﻟﻮ ﺿﺮﺭ ﺧﺼﻮﺻﻰ ﺩﺍﺭﺩ ﺟﺎﺋﺰ ﺍﺳﺖ ﺯﻳﺮﺍ ﺗﺸﺮﻳﺢ ﺁﻥ ﺣﻴﻮﺍﻥ‬

‫ﻣﺜﻼﺗﺸﺮﻳﺢ ﮔﺮﮔﻰ ﺩﺭ ﺣﺎﻟﺖ ﺑﻴﻬﻮﺷﻰ ﺳﺒﺐ‬ ‫ﻧﺘﺎﻳﺞ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻤﻰ ﻣﻰ ﺑﺨﺸﺪ‬ ‫ً‬ ‫ﺍﻻﻥ ﻫﺰﺍﺭ ﻣﻠﻴﻮﻥ ﺍﺯﺁﻥ ﻣﺮﺽ ﻣﻬﻠﮏ‬ ‫ﺷﻮﺩ ﮐﻪ ﻣﺮﺿﻰ ﮐﺸﻒ ﻣﻴﺸﻮﺩ ﮐﻪ ٓ‬

‫ﺑﻬﻼﮐﺖ ﺭﺳﻴﺪﻩ ﺍﻧﺪ ‪.‬ﺣﺎﻝ ﺍﻳﻦ ﺗﺸﺮﻳﺢ ﮐﺸﻔﻰ ﺳﺒﺐ ﻣﻴﺸﻮﺩ ﮐﻪ ﻫﺰﺍﺭﺍﻥ‬

‫ﻣﻠﻴﻮﻥ ﺍﺯ ﺍﻳﻦ ﻫﻼﮐﺖ ﻣﺤﻔﻮﻅ ﻣﻴﻤﺎﻧﻨﺪ ‪ .‬ﺍﮔﺮ ﺁﻓﺘﻰ ﺑﺮ ﺭﻣﻪ ﮔﻮﺳﻔﻨﺪﻯ ﻣﺴﻠﻂ‬

‫ﻭﺍﻻ ﺁﻥ ﺁﻓﺖ ﺟﻤﻴﻊ‬ ‫ﺟﺎﺋﺰ ﺍﺳﺖ ﻳﮏ ﮔﻮﺳﻔﻨﺪ ﺭﺍ ﺍﺯ ﺑﺮﺍﻯ ﺳﻼﻣﺖ ﮔﻠﻪ ﻓﺪﺍ ﻧﻤﻮﺩ ّ‬

‫ِ‬ ‫ﮔﻮﺳﻔﻨﺪ ﻓﺪﺍﺋﻰ ﺭﺍ ﻫﻼﮎ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ ﻭﻟﮑﻦ ﺑﺎﻳﺪ ﺗﺸﺮﻳﺢ‬ ‫ﺣﺘﻰ ﺁﻥ‬ ‫ﺁﻥ ﮔﻠﻪ ﺭﺍ ّ ٰ‬

‫ﺹ ‪٣٢٦‬‬

‫ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ ﻣﻮﺫﻳﻪ ﺑﺎﺷﺪ ﻭ ﺑﺪﺭﺟﻪ ﺍﻯ ﺍﺯ ﺍﺣﺘﻴﺎﻁ ﺑﺎﺷﺪ ﮐﻪ ﺁﻥ ﺣﻴﻮﺍﻥ‬

‫ﻣﺪﻫﻮﺵ ﻭ ﺑﻰ ﺍﺣﺴﺎﺱ ﺑﺎﺷﺪ‪ .‬ﺣﻴﻮﺍﻧﺎﺕ ﻣﻮﺫﻳﻪ ﺭﺍ ﺟﺎﺋﺰ ﮐﻪ ﺑﺠﻬﺖ ﺳﻼﻣﺘﻰ‬

‫ﻧﻔﻮﺱ ﻓﺪﺍ ﻧﻤﻮﺩ ‪ .‬ﻧﻈﺮ ﺑﺎﻳﻦ ﺣﮑﻤﺘﻬﺎﻯ ﺑﺎﻟﻐﻪ ﺟﺎﺋﺰ ﺍﺳﺖ ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻣﻮﺫﻯ‬

‫ﺗﺸﺮﻳﺢ ﮐﺸﻔﻰ ﮐﺮﺩ‪ .‬ﺍﻳﻦ ﺣﻴﻮﺍﻥ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺭﺍ ﺑﺠﻬﺖ ﺳﻼﻣﺖ َ‬ ‫ِ‬

‫ﻣﺜﻼ ﺍﮔﺮ‬ ‫ﻣﻮﺫﻯ ﺍﮔﺮ ﺯﻧﺪﮔﺎﻧﻰ ﻧﻤﺎﻳﺪ ﺳﺒﺐ ﻫﻼﮐﺖ ﻫﺰﺍﺭ ﺣﻴﻮﺍﻥ ﺩﻳﮕﺮ ﺷﻮﺩ‬ ‫ً‬

‫ﮔﺮﮒ ﺗﺸﺮﻳﺢ ﺍﮐﺘﺸﺎﻓﻰ ﺷﻮﺩ ﺍﻳﻦ ﺳﺒﺐ ﻣﺤﺎﻓﻈﮥ ﻫﺰﺍﺭ ﮔﻮﺳﻔﻨﺪ ﺍﺳﺖ ﮐﻪ ﺍﻭ‬

‫ﺣﺘﻰ ﻣﻮﺕ ﺍﻳﻦ ‪ ،‬ﺳﺒﺐ ﺑﻘﺎﻯ ﻫﺰﺍﺭ ﺣﻴﻮﺍﻥ ﺍﺳﺖ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ‬ ‫ﺧﻮﺍﻫﺪ ﺩﺭﻳﺪ ّ ٰ‬

‫ﻃﺒﻰ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻟﻰ ﺍﻻﺑﺪ ﺍﺯ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﺍﻧﺴﺎﻥ ﻣﻔﻴﺪ ﺍﺳﺖ‬ ‫ﻓﻨﻰ ﻭ ّ‬ ‫ﺍﮐﺘﺸﺎﻓﺎﺕ ّ‬

‫ﭐﻻﺑﻬﻰ "‪.‬‬ ‫َ َ​َْ َ‬ ‫ﻭﻋﻠﻴﮏ َ ُ‬ ‫ﭐﻟﺒﻬﺎء ْ َ ْ َ ٰ‬

‫)ﺹ ‪ ١٩٧ -٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫*****‬

‫ﺹ ‪٣٢٧‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺍﺧﺘﻼﻑ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺴﺎﺩ َﻭ ْ ِ ْ ِ َ ِ‬ ‫ﭐﻟﻔ َ ِ‬ ‫ﻻﻥ‬ ‫ﭐﻻﺧﺘﻼﻑ ِ َ ‪‬‬ ‫ﻋﻦ ْ َ‬ ‫ﺍﻳﺎﮐﻢ َ ِ‬ ‫ﺍﻳﺎﮐﻢ ِ ‪ْ ُ ‬‬ ‫‪ْ ُ  ِ " -١‬‬

‫ﭐﻟﻀﺮ ِ َﺍﻟﻰ ِ ْ َ ِ‬ ‫ﻗﺪﺳﻮﺍ‬ ‫ﺑﺬﻟﮏ َ ْ ِ ُ‬ ‫ِ َِ َ‬ ‫ﺳﺪﺭﺓ ُ ْ ٍ‬ ‫ﻣﺮﻓﻮﻋﴼ‪ْ ُ  َ ...‬‬ ‫ﻗﺪﺱ َ ْ ُ ْ‬ ‫ﻳﺮﺟﻊ ‪ٰ  ‬‬ ‫ﻋﻦ ُ ‪‬‬ ‫ﺑﻴﻨﮑﻢ‬ ‫ﻳﺤﺪﺙ ِ ِﺑﻪ ‪ُ َ ‬‬ ‫ﮐﻞ َﻣﺎ َ ْ ُ ُ‬ ‫ﭐﻟﻨﻔﺎﻕ َ ْ َ ُ ْ‬ ‫ﺍﻧﻔﺴﮑﻢ َ ْ‬ ‫َُْ َ ُ ْ‬

‫ﻋﻦ ُ ‪‬‬ ‫ﻋﻦ ُ ‪‬‬ ‫ﮐﻞ َﻣﺎ َﻻ‬ ‫ﮐﻞ َ َ ِ‬ ‫ﺩﻧﺲ َﻭ َ ْ‬ ‫ﻣﻄﻬﺮﴽ َ ْ‬ ‫ﻟﻴﺸﻬﺪﮐﻢ ﭐ‪ َ ُ ُ‬‬ ‫َِ ْ َ َ ُ ُ‬ ‫ﻗﺪﺱ‬ ‫ﺿﺎﻩ َﻭ َ َ‬ ‫ﺍﻟﻮﺍﺡ ُ ْ ٍ‬ ‫ﻫﺬﺍ َﻣﺎ ُ ِ ْ ُ ْ‬ ‫ﻳﺤﺒﻪ ِﺭ َ ُ‬ ‫ُ ِ ‪ُ‬‬ ‫ﺍﻣﺮﺗﻢ ِ ِﺑﻪ ِﻓﻲ َ ْ َ ِ‬

‫ﺣﻴﻦ ‪ِ ‬‬ ‫ﭐﻟﺬﻱ‬ ‫ﻣﻤﻨﻮﻋﴼْ‪َ ِ َ َ .‬‬ ‫َ ُْْ َ‬ ‫ﻗﻠﻢ ‪ِ ٰ ْ ‬‬ ‫ﮐﺬﻟﮏ َ ‪ْ ُ ‬‬ ‫ﻭﺻﺎﮐﻢ َ َ ُ‬ ‫ﭐﻟﺮﺣﻤﻦ ِ ْ َ‬

‫ﻣﻦ ُ ‪‬‬ ‫ﻋﻠﻰ‬ ‫ﮐﻞ ْ َ ْ َ ِ‬ ‫ﺍﺣﺎﻃﺘﻪ ْ َ ْ َ ُ‬ ‫ﭐﻻﺣﺰﺍﻥ ِ ْ‬ ‫َ َ َ ُْ‬ ‫ﮐﻔﻰ ِﺑﭑ‪ٰ َ َ ِ‬‬ ‫ﭐﻻﺷﻄﺎﺭ َﻭ َ َ ٰ‬ ‫ﻠﻰ (‬ ‫َِ َ‬ ‫ﺷﻬﻴﺪﴽ " ‪) .‬ﻟﻮﺡ ّ‬ ‫ﺫﻟﮏ َ ِ ْ‬ ‫ﺍﻟﺮﻭﺡ ‪ -‬ﺹ ‪ ١٣٦‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋ ٰ‬

‫ﺍﻣﺮ ﭐ‪ِ َ ِ‬‬ ‫ﭐﺗﺒﻌﻮﺍ‬ ‫ﻻﺗﺨﺘﻠﻔﻮﺍ ِﻓﻲ َ ْ ِ‬ ‫‪ْ ُ " -٢‬‬ ‫ﺍﻥ ‪ْ ُ ِ ‬‬ ‫ﻗﻮﻡ َ َ ْ َ ِ ُ ْ‬ ‫ﻗﻞ َﻳﺎ َ ْ ِ‬

‫ﺍﻋﻤﺎﻝ‬ ‫ﻳﻤﻨﻌﮑﻢ َ ْ َ ُ‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﮐﺘﺎﺏ ُ ِ ْ ٍ‬ ‫ﺍﻣﺮﺗﻢ ِﻓﻲ ِ َ ٍ‬ ‫ﺍﻥ َ ْ َ َ ُ ْ‬ ‫ﻣﺒﻴﻦ ِ ‪ْ ُ ‬‬ ‫َﻣﺎ ُ ِ ْ ُ ْ‬

‫ﺍﻥ ‪ِ ‬‬ ‫ﻋﻦ‬ ‫ﭐﻻﻳﻤﺎﻥ ِ ‪‬‬ ‫ﻳﺪﻋﻮﻥ ْ ِ ُ َ َ‬ ‫ﭐﻟﺬﻳﻦ َ ‪َ ْ ُ ‬‬ ‫ﺗﺠﺎﻭﺯ َ ْ‬ ‫ﭐﻟﺬﻱ َ َ َ َ‬ ‫‪َ ْ ِ‬‬

‫ُ ُ ِْ‬ ‫ﻳﺘﻮﺏ ِ َﺍﻟﻰ ﭐ‪ِ‬‬ ‫ﻣﻨﻲ ِﺍ ‪‬ﻻ َ ْ‬ ‫ﻟﻴﺲ ِ ‪‬‬ ‫ﺣﺪﻭﺩﻯ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ْ َ‬ ‫ﺍﻥ َ ُ ْ َ‬ ‫ْ‬ ‫ﭐﻟﮑﺮﻳﻢ " ‪) .‬ﺹ ‪ ٣٨٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭﺧﻠﻖ (‬ ‫َُِْْ‬ ‫ﭐﻟﻐﻔﻮﺭ ْ َ ْ ِ‬ ‫ﻟﺪﻯ ﭐ‪‬‬ ‫‪ " -٣‬ﻫﺮ ﻧﻔﺴﻰ ﺍﻟﻴﻮﻡ ﺫﮐﺮﻯ ﻧﻤﺎﻳﺪ ﮐﻪ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺷﻮﺩ َ َ‬

‫ﻣﺮﺩﻭﺩ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ‪ ...‬ﻧﻔﻮﺱ ُﻣﺤﻴﻠﻪ ﻣﺜﻞ ﻧﻔﻮﺱ ﻗﺒﻞ ﻣﻮﺟﻮ ﺩﻭ ﺍﺧﺘﻼﻑ‬

‫ﺍﻥ ُ َ ‪‬‬ ‫ﻭﻳﺆﻳﺪﻫﻢ‬ ‫ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻪ ﻭ ﻣﻴﺪﺍﺭﻧﺪ َ ْ ‪ُ ‬‬ ‫ﻧﺴﺎﻝ ﭐ‪ْ َ َ‬‬ ‫ﻘﻬﻢ َ ُ َ ‪ْ ُ َ ‬‬ ‫ﻳﻮﻓ َ ُ ْ‬

‫ﻧﺼﺮﺓ َ ْ ِ ِ‬ ‫ﻋﻠﻰ ُ ْ َ ِ‬ ‫ﻳﻤﻨﻌﻬﻢ‬ ‫ﺍﻣﺮﻩ ْ َ ِ ْ ِ‬ ‫ﭐﻟﺒﺪﻳﻊ َﻭ َ ْ َ َ ُ ْ‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ِ ْ ِ‬ ‫َ​َ ٰ‬

‫ﻣﻦ َ َ َ ِ‬ ‫ﻫﻤﺰﺍﺕ‬ ‫ﻳﺤﻔﻈﻬﻢ ِ ْ‬ ‫ﭐﻟﻨﺎﺱ َﻭ َ ْ َ َ ُ ْ‬ ‫َ ‪‬‬ ‫ﻳﺨﺘﻠﻒ ِ ِﺑﻪ ‪ُ ‬‬ ‫ﻋﻤﺎ َ ْ َ ِ ُ‬ ‫ﭐﻟﺸﻴﺎﻃﻴﻦ " ‪.‬‬ ‫‪َ ْ ِ َ‬‬

‫)ﺹ ‪ ٢٤٤ -٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺹ ‪٣٢٨‬‬

‫‪ " -٤‬ﻫﺮ ﺍﻣﺮﻯ ﮐﻪ ﺑﻘﺪﺭ ﺭﺃﺱ َﺷﻌﺮﻯ ﺭﺍﺋﺤﻪ ﻓﺴﺎﺩ ﻭ ﻧﺰﺍﻉ ﻭ ﺟﺪﺍﻝ‬

‫ﻧﻔﺴﻰ ﺍﺯ ﺍﻭ ﺍﺩﺭﺍﮎ ﺷﻮﺩ ﺣﺰﺏ ﺍ‪ ‬ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﺍﺣﺘﺮﺍﺯ ﻧﻤﺎﻳﻨﺪ‬ ‫ﻭ ﻳﺎ ُﺣﺰﻥ ْ‬ ‫ﺑﻤﺜﺎﺑﻪ ﺍﺣﺘﺮﺍﺯ ﺍﺯ ﺭﻗﺸﺎء"‪.‬‬

‫)ﺹ ‪ ٣٢١‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺿﺮﻯ ﺍﺯ ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﻣﺮ ﺍﻟﻴﻮﻡ ﺍﻋﻈﻢ ﺍﺯ‬ ‫ﺣﻖ ﺷﺎﻫﺪ ﻭ ﮔﻮﺍﻩ ﺍﺳﺖ ﮐﻪ ّ‬ ‫‪ّ " -٥‬‬

‫ﻓﺴﺎﺩ ﻭ ﻧﺰﺍﻉ ﻭ ﺟﺪﺍﻝ ﻭ ﮐﺪﻭﺭﺕ ﻭ ﺑﺮﻭﺩﺕ ﻣﺎﺑﻴﻦ ﺍﺣﺒﺎﺏ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ "‪.‬‬ ‫)ﺹ ‪ ٢٢٢‬ﻣﺠﻤﻮﻋﻪ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬

‫ﺿﺮﻯ ﺑﺮ ﺍﻣﺮ ﻭﺍﺭﺩ ﻧﻪ‬ ‫‪ " -٦‬ﺍﮔﺮ ﺟﻤﻴﻊ َ‬ ‫ﺣﻖ ﺍﻋﺮﺍﺽ ﻧﻤﺎﻳﻨﺪ ّ‬ ‫ﻋﺎﻟﻢ ﺍﺯ ّ‬

‫ﺿﺮ‬ ‫ﺑﻠﮑﻪ ﺍﻋﺮﺍﺽ ﺧﻠﻖ ﺳﺒﺐ ﻭ ّ‬ ‫ﺟﻞ َ ُ‬ ‫ﺣﻖ ّ‬ ‫ﺟﻼﻟﻪ ﺍﺳﺖ ﻭﻟﮑﻦ ّ‬ ‫ﻋﻠﺖ ﺍﺭﺗﻔﺎﻉ ﺍﻣﺮ ّ‬

‫ﺍﺗﻔﺎﻕ ﺍﻭﻟﻴﺎء ﻭ ﺩﻭﺳﺘﺎﻧﺴﺖ "‪.‬‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﻭ ﺣﺰﻥ ﻣﻈﻠﻮﻡ ﺍﺯ ﻋﺪﻡ ّ‬

‫)ﺹ ‪ ٥٧‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪(١٢١‬‬

‫ﺿﺮﻯ ﺍﻋﻈﻢ ﺍﺯ ﺍﺧﺘﻼﻑ ﺍﺯ ﺑﺮﺍﻯ ﺍﻣﺮﺍ‪ ‬ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ "‪.‬‬ ‫‪ " -٧‬ﻫﻴﭻ ُ ّ‬ ‫)ﺹ ‪ ٢٤٤‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭﺧﻠﻖ (‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺿﺮ ﻭﺍﺭﺩ ﻭ ﺍﺯﻳﻦ ﮔﺬﺷﺘﻪ ﻣﺨﺎﻟﻔﺖ‬ ‫‪ " -٨‬ﺍﺯ ﺍﺧﺘﻼﻑ ﺑﺮ ﺍﺻﻞ ﺷﺠﺮﻩ ّ‬

‫ﺗﺤﻴﺮ ﻧﻔﻮﺱ‬ ‫ﺗﺸﺘﺖ ﻧﻔﻮﺱ ﻣﺠﺘﻤﻌﻪ ﻭ ﺗﻀﻴﻴﻊ ﺍﻣﺮ ﻣﺎﺑﻴﻦ ﻋﺒﺎﺩ ﻭ ّ‬ ‫ﺍﻣﺮﺍ‪ ‬ﻭ ّ‬ ‫ﻋﻦ ْ ِ ْ ِ َ ِ‬ ‫ﭐﻻﺧﺘﻼﻑ‬ ‫ﺿﻌﻴﻔﻪ ّ‬ ‫ﺍﺣﺒﺎ‪ِ ٰ ْ  ‬‬ ‫ﭐﻟﺮﺣﻤﻦ َ ْ‬ ‫ﺗﺠﻨﺒﻮﺍ َﻳﺎ َ ِ ّ‬ ‫ﮐﻞ ﻭﺍﻗﻊ ‪ْ ُ  َ َ .‬‬

‫ﺑﻴﻦ ْ ِ ْ َ ِ‬ ‫ﮐﺄﺱ ْ ِ ْ َ ِ‬ ‫ﻳﮑﺪﺭ َ ِ‬ ‫ﮐﺬﻟﮏ‬ ‫ﭐﻻﻣﮑﺎﻥ ‪َ ِ َ َ .‬‬ ‫ﺻﺎﻓﻲ َ ِ‬ ‫ِ ِﺑﻪ ُ َ ‪ُ ‬‬ ‫ﭐﻟﻌﺮﻓﺎﻥ َ ْ َ‬ ‫ﮑﻢ َ َ ِ‬ ‫ﭐﻟﻤﺒﻴﻦ "‪.‬‬ ‫ﭐﻻﻋﻠﻰ ِﻓﻲ َ َ‬ ‫ﭐﻟﺴﺠﻦ ْ ُ ِ ْ ِ‬ ‫ﻫﺬﺍ ‪ِ ْ ‬‬ ‫ﻳﻨﺼﺤ ُ ْ‬ ‫ُْ َ ُ‬ ‫ﻗﻠﻤﻰ ْ َ ْ َ ٰ‬ ‫َ‬ ‫ﺹ ‪٣٢٩‬‬

‫ﻗﺘﺎﻝ ﺍﺧﺘﻼﻑ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ " ‪.‬‬ ‫ﺳﻢ ّ‬ ‫‪ّ " -٩‬‬

‫)ﺹ ‪ ٣٢٠‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺍﻟﻴﻮﻡ ﺳﺒﺐ ﺳﺮﻭﺭ ﺍﻋﺪﺍء ﺍﺯ ﻣﻠﻞ ﻣﺨﺘﻠﻔﻪ‬ ‫‪ " -١٠‬ﺍﺧﺘﻼﻑ ّ‬ ‫ﺍﺣﺒﺎ‪‬ﻪ‬ ‫ﻭ ﺗﻀﻴﻴﻊ ﺍﻣﺮ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ‪ُ ْ َ .‬‬ ‫ﻧﺴﺄﻝ ﭐ‪ْ َ َ‬‬ ‫ﻳﻮﻓﻖ َ ِ ‪ُ  ‬‬ ‫ﺍﻥ ُ َ ‪ُ ‬‬ ‫ﭐﻟﻤﺤﺒﺔ َﻭ ْ ِ ‪ِ َ ‬‬ ‫ﻭﻋﻠﻰ ْ َ َ ‪ِ ‬‬ ‫ﭐﻟﻤﺤﺒﺔ َﻭ ْ ِ ‪ِ َ ‬‬ ‫ﻋﻠﻰ ْ َ َ ‪ِ ‬‬ ‫ﭐﻻﺗﺤﺎﺩ‬ ‫ﭐﻻﺗﺤﺎﺩ َ َ َ‬ ‫َ​َ‬ ‫ﭐﻟﻤﺤﺒﺔ َﻭ ِ ‪ِ َ ‬‬ ‫ﻋﻠﻰ ْ َ َ ‪ِ ‬‬ ‫ﭐﻻﺗﺤﺎﺩ "‪.‬‬ ‫َﻭ َ َ‬

‫)ﺹ ‪ ٢٤٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻣﺘﻤﺴﮑﻨﺪ ﻭ‬ ‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﺤﺒﻞ ﺷﻔﻘﺖ ﻭ ﺭﺃﻓﺖ‬ ‫‪" -١١‬‬ ‫ّ‬ ‫ٰ‬ ‫ﺍﺯ ﺿﻐﻴﻨﻪ ﻭ ﺑﻐﻀﺎ ﻓﺎﺭﻍ ﻭ ﺁﺯﺍﺩ "‪.‬‬

‫ﺍﺑﻬﻰ(‬ ‫)ﻃﺮﺍﺯ ﺩﻭﻡ ‪ -‬ﺹ ‪ ١٨‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬ ‫*****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺍﮔﺮ ﻣﻴﺎﻥ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﻳﺎﺭﺍﻥ ﻣﺠﺎﺩﻟﻪ‬

‫ﺍﻟﻬﻴﻪ ﻣﺒﺎﺣﺜﻪ ﻭﺍﻗﻊ ﮔﺮﺩﺩ ‪ ،‬ﻣﻨﺠﺮ ﺑﺎﺧﺘﻼﻑ‬ ‫ﺷﻮﺩ ﻭ ﺩﺭ ﻣﺴﺄﻟﻪ ﺍﻯ ﺍﺯ ﻣﺴﺎﺋﻞ ّ‬

‫ﺷﻮﺩ ﻭ ﺍﺧﺘﻼﻑ ﺳﺒﺐ ﺗﻮﻫﻴﻦ ﺍﻣﺮﺍ‪٠"‬‬

‫)ﺹ ‪ ٢٤٥‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫ﺍﺣﺒﺎ‬ ‫‪ " -٢‬ﻫﻤﻴﺸﻪ ّ‬ ‫ﺗﺄﺛﺮﺍﺕ ﻗﻠﺐ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺯ ﺍﻏﺒﺮﺍﺭﻳﺴﺖ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ّ‬

‫ﺣﺎﺻﻞ ﮔﺮﺩﺩ‪ .‬ﻣﺼﺎﺋﺐ ﺧﺎﺭﺟﻪ ﺗﺄﺛﻴﺮﻯ ﻧﺪﺍﺭﺩ ﺑﻼﻳﺎﻯ ﻭﺍﺭﺩﻩ ﺭﺍ ُﺣﮑﻤﻰ ﻧﻪ ﺯﻳﺮﺍ‬

‫ﺍﺣﺒﺎ‬ ‫ﻫﺮ ﭼﻪ ﻫﺴﺖ ﺍﺯ ﺧﺎﺭﺝ ﺍﺳﺖ ّ‬ ‫ﺗﻮﻗﻌﻰ ﺍﺯ ﺁﻧﺎﻥ ﻧﻴﺴﺖ ﻭﻟﻰ ﺍﮔﺮ ﺩﺭ ﻣﻴﺎﻥ ّ‬ ‫ﺭﻧﺠﺶ ﻭ ﺍﻏﺒﺮﺍﺭﻯ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﺑﻴﻨﻬﺎﻳﺖ ﺗﺄﺛﻴﺮ ﺩﺍﺭﺩ‪."...‬‬

‫)ﺹ ‪ ١٣٦‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺹ ‪٣٣٠‬‬

‫ﺍﺗﻔﺎﻕ ﻧﻪ‬ ‫‪" -٣‬ﺍﻟﻴﻮﻡ ﻧﺼﺮﺗﻰ ﺍﺯ ﺑﺮﺍﻯ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﺍﻋﻈﻢ ﺍﺯ ّﺍﺗﺤﺎﺩ ﻭ ّ‬

‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻫﺎﻧﺘﻰ ﺍﻋﻈﻢ ﺍﺯ ﺍﺧﺘﻼﻑ ﻭ ﺷﻘﺎﻕ ﻧﻴﺴﺖ َﻭﺍ‪ِ  ِ‬‬ ‫ﺍﻟﻪ‬ ‫ﭐﻟﺬﻱ َﻻ ِ ٰ َ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ﻳﮕﺎﻧﮕﻰ ﺩﺭ ﻣﻴﺎﻥ ﻣﺎﺑﮑﻤﺎﻝ ﺩﺭﺟﻪ ﭼﻨﺎﻧﮑﻪ ﺭﺿﺎﻯ ﺟﻤﺎﻝ ﻗﺪﻡ‬ ‫ِ ّﺍﻻ ُﻫﻮ ﺍﮔﺮ ّ‬

‫ﺍﺳﺖ ﺣﺎﺻﻞ ﻧﮕﺮﺩﺩ ﮐﻮﺭ ﺍﻋﻈﻢ ﻧﺘﻴﺠﻪ ﻧﺒﺨﺸﺪ ﺑﻠﮑﻪ ﺍﻳﻦ ﺣﺰﺏ ﭼﻮﻥ ﺍﺣﺰﺍﺏ‬ ‫ﺑﮑﻠﻰ ﻣﺤﻮ ﮔﺮﺩﺩ"‪.‬‬ ‫ﺳﺎﺑﻘﻪ ﺑﺎﺷﺪ ﺑﻠﮑﻪ ّ‬

‫)ﺹ ‪ ٢٥١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " -٤‬ﺍﻯ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ﺍﺯ ﺍﺧﺘﻼﻑ ﺯﻳﺮﺍ ﺑﻨﻴﺎﻥ ﺍﻟﻬﻰ ﺍﺯ‬

‫ﺍﺧﺘﻼﻑ ﺑﺮﺍﻓﺘﺪ ﻭ ﺷﺠﺮﮤ ﻣﺒﺎﺭﮐﻪ ﺍﺯ ﺍﺭﻳﺎﺡ ﺍﺧﺘﻼﻑ ﺍﺯ ﺛﻤﺮ ﺑﺎﺯ ﻣﺎﻧﺪ‪ .‬ﮔﻠﺸﻦ‬ ‫ﻣﺤﺒﺖ ﺍ‪ ‬ﺍﻓﺴﺮﺩﻩ ﺷﻮﺩ"‬ ‫ﺗﻮﺣﻴﺪ ﺍﺯ ﺯﻣﻬﺮﻳﺮ ﺗﺒﺎﻳﻦ ﺍﻓﮑﺎﺭ ﭘﮋﻣﺮﺩﻩ ﮔﺮﺩﺩ ﻭ ﻧﺎﺭ‬ ‫ّ‬ ‫ﺍﻭﻝ (‬ ‫)ﺹ ‪ ١٥٢ -٣‬ﺝ ‪ ٩‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ّ‬

‫ﺗﻔﮑﺮ ﮐﻨﻴﺪ ﺗﺎ ﻋﺒﺮﺕ ﺣﺎﺻﻞ ﺷﻮﺩ ﺳﺤﺎﺏ‬ ‫‪ " -٥‬ﺩﺭ ﮐﺎﺋﻨﺎﺕ ﺧﺎﺭﺟﻪ‬ ‫ّ‬

‫ﻣﺪﺕ ﻣﺘﻼﺷﻰ ﺷﻮﺩ ‪ .‬ﮔﻠﮥ ﭘﺮﺍﮐﻨﺪﻩ ﺩﺭ‬ ‫ﻣﺘﻔﺮﻕ ﻓﻴﺾ ﺑﺎﺭﺍﻥ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ﺍﻧﺪﮎ ّ‬ ‫ّ‬

‫ﻣﺘﻔﺮﻗﻪ ﺑﭽﻨﮕﻞ ﺑﺎﺯ ﻣﺒﺘﻼﺷﻮﺩ ‪ .‬ﭼﻪ ﺑﺮﻫﺎﻧﻰ‬ ‫ﺗﺴﻠﻂ ﮔﺮﮒ ﺍﻓﺘﺪ‪ .‬ﻃﻴﻮﺭ‬ ‫ﺗﺤﺖ ّ‬ ‫ّ‬

‫ﺗﺮﻗﻰ ﻭ ﺣﻴﺎﺗﺴﺖ ﻭ ﺍﺧﺘﻼﻑ ﻭ ﺍﻓﺘﺮﺍﻕ‬ ‫ﺍﺗﻔﺎﻕ ﺳﺒﺐ ّ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﮐﻪ ّ‬ ‫ﺫﻟﺖ ﻭ ﻫﻮﺍﻥ ﻭ ﺍﻋﻈﻢ ﺍﺳﺒﺎﺏ ﺧﺬﻻﻥ ﻭ ﺧﺴﺮﺍﻥ ‪."...‬‬ ‫ﻣﻮﺭﺙ ّ‬

‫)ﺹ ‪ ٢٦٧‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ‪ -‬ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ﺭﺑﺎﻧﻰ‬ ‫ﺯﺑﺮ ّ‬ ‫‪ " -٦‬ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧﻨﺪ ﻭ ﺩﺭ ﺟﻤﻴﻊ ﺍﻟﻮﺍﺡ ﻭ ُ ُ‬

‫ﻻﺣﺒﺎﺋﻪ‬ ‫ﺫﺭﻩ ﺍﻯ ﺍﺧﺘﻼﻑ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﻭﺣﻰ‬ ‫ّ‬ ‫ﺧﻮﺍﻧﺪﻩ ﻭ ﻣﻴﺨﻮﺍﻧﻨﺪ ﮐﻪ ﺍﺯ ﺫﮐﺮ ّ‬

‫ﺍﻟﻔﺪﺍء ﭼﻨﺎﻥ ﺑﺮﻣﻴﺎﻓﺮﻭﺧﺘﻨﺪ ﮐﻪ ﻭﺟﻪ ﻣﺒﺎﺭﮎ ﺗﻐﻴﻴﺮ ﻣﻴﮑﺮﺩ ﻭ ﻫﺮ ﻳﮏ ﺍﺯ‬

‫ﻣﻄﻬﺮ ﺷﻨﻴﺪﻩ ﺍﻧﺪ ﮐﻪ‬ ‫ﺍﻟﺒﺘﻪ ﺻﺪ ﻣﺮﺗﺒﻪ ﺑﮕﻮﺵ ﺧﻮﻳﺶ ﺍﺯ ﻓﻢ‬ ‫ّ‬ ‫ﺍﺷﺨﺎﺹ ﻣﻮﺟﻮﺩﻩ ّ‬ ‫ﺹ ‪٣٣١‬‬

‫ﺗﺄﺛﺮ ﻣﻴﻔﺮﻣﻮﺩﻧﺪ ﻣﻦ ﺍﮔﺮ ﺑﺒﻴﻨﻢ ﮐﻪ ﺍﻣﺮﺍ‪ ‬ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﻣﻴﺎﻥ‬ ‫ﺑﮑﺮﺍﺕ ﺑﮑﻤﺎﻝ ّ‬ ‫ّ‬ ‫ﺩﻭ ﻧﻔﺲ ﻣﻴﺸﻮﺩ ﺍﺯ ﺍﻣﺮﺍ‪ ‬ﻣﻴﮕﺬﺭﻡ ‪٠"....‬‬

‫ﻭ ﺑﻌﺪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺫﺭﻩ ﺍﻯ ﺍﺧﺘﻼﻑ ﺩﺭ ﺍﻣﺮ‬ ‫‪ " -٧‬ﻫﻤﭽﻮ ﮔﻤﺎﻥ ﻧﻤﻴﮑﻨﻢ ﮐﻪ ﮐﺴﻰ ﺳﺒﺐ ّ‬

‫ﺳﺮﻯ ﻭ ﺧﻮﺍﻩ ﺟﻬﺮﻯ ‪ ،‬ﻭ ﺧﻴﺮ ﺑﺒﻴﻨﺪ ﻋﻨﻘﺮﻳﺐ ﻣﻌﻠﻮﻡ‬ ‫ﻣﺒﺎﺭﮎ ﺷﻮﺩ‪ ،‬ﺧﻮﺍﻩ ّ‬

‫ﺍﻭﻝ (‬ ‫ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ َ َ‬ ‫ﻫﺬﺍ َ ْ ٌ‬ ‫ﻣﮑﺬﻭﺏ ")ﺹ ‪ ١٢٨-٩‬ﺝ ‪٩‬ﻣﺎﺋﺪﻩﺁﺳﻤﺎﻧﻰ ﻁ ّ‬ ‫ﻭﻋﺪ َ ْ ُ‬ ‫ﻏﻴﺮ َ ْ ُ ْ ٌ‬ ‫ﺍﺣﺒﺎء‬ ‫‪ " -٨‬ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﺑﻼﻳﺎ ﻭ ﺍﻳﻨﻬﻤﻪ ﺭﺯﺍﻳﺎ ﻭ ﻫﺠﻮﻡ ﺍﻋﺪﺍء ‪ ،‬ﺩﺭ ﻣﻴﺎﻥ ّ‬

‫ﻻﺣﺒﺎﺋﻪ ﺍﻟﻔﺪﺍء‬ ‫ﻧﻴﺰ ﺍﻏﺒﺮﺍﺭ ﻣﻮﺟﻮﺩ ﺑﺎ ﻭﺟﻮﺩ ﺁﻧﮑﻪ ﺍﻣﺮ ﺟﻤﺎﻝ ﻗﺪﻡ ﺭﻭﺣﻰ‬ ‫ّ‬

‫ﮐﻞ ﺍﻣﻮﺍﺝ ﻳﮏ ﺑﺤﺮ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺯ ﺣﻘﻴﻘﺖ ﻣﺤﺒﺖ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﺍﺗﺤﺎﺩ ﻭ ﺍﻟﻔﺖ ﺗﺎ ّ‬ ‫ﮔﺮﺩﻧﺪ ﻭ ﻧﺠﻮﻡ ﺑﺎﻫﺮﮤ ﺍﻭﺝ ﻧﺎﻣﺘﻨﺎﻫﻰ ﻳﮏ ﻓﻠﮏ ‪ .‬ﻟﺌﺎﻟﻰ ﺍﺻﺪﺍﻑ ﺗﻮﺣﻴﺪ ﮔﺮﺩﻧﺪ ﻭ‬

‫ﻣﺘﻼﻟﺌﮥ ﻣﻌﺪﻥ ﺗﻔﺮﻳﺪ ‪ .‬ﺑﻨﺪﮤ ﻳﮑﺪﻳﮕﺮ ﮔﺮﺩﻧﺪ ﻭ ﻧﻴﺎﻳﺶ ﻭ ﺳﺘﺎﻳﺶ ﻭ‬ ‫ﺟﻮﺍﻫﺮ‬ ‫ٔ‬

‫ﺍﺣﺒﺎ ﮔﺸﻴﺎﻳﻨﺪ ﻭ‬ ‫ﭘﺮﺳﺘﺶ ﻫﻤﺪﻳﮕﺮ ﮐﻨﻨﺪ ‪ .‬ﺯﺑﺎﻥ ﺑﻤﺪﺡ ﻭ ﺳﺘﺎﻳﺶ ﻫﺮ ﻳﮏ ﺍﺯ ّ‬

‫ﻋﺰﺕ ﮐﻨﻨﺪ ﻭ ﺑﺎﻧﺘﺴﺎﺏ‬ ‫ﻧﻬﺎﻳﺖ ﺷﮑﺮﺍﻧﻪ ﺭ ﺍﺍﺯ ﻳﮑﺪﻳﮕﺮ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﻧﻈﺮ ﺑﺎﻓﻖ ّ‬

‫ﻣﻘﺪﺱ ﺟﺰ ﺧﻴﺮ ﻳﮑﺪﻳﮕﺮ ﻧﺒﻴﻨﻨﺪ ﻭ ﺟﺰ ﻧﻌﺖ ﻳﮑﺪﻳﮕﺮ ﻧﺸﻨﻮﻧﺪ ﻭ ﺑﺠﺰ‬ ‫ﺁﺳﺘﺎﻥ ّ‬ ‫ﻣﺪﺡ ﻭ ﺳﺘﺎﻳﺶ ﻳﮑﺪﻳﮕﺮ ﮐﻠﻤﻪ ﺍﻯ ﺑﺮ ﻟﺴﺎﻥ ﻧﺮﺍﻧﻨﺪ‪.‬‬

‫ﺍﻟﻬﻴﻪ‬ ‫ﺑﻌﻀﻰ ﺑﺮ ﺍﻳﻦ ﻣﻨﻬﺞ ﻗﻮﻳﻢ ﺳﺎﻟﮏ ‪ .‬ﺍﻟﺤﻤﺪ ‪ ‬ﺑﻌﻮﻥ ﻭ ﻋﻨﺎﻳﺖ ّ‬

‫ﺍﻋﻠﻰ ﭼﻨﺎﻧﭽﻪ‬ ‫ﺍﻋﺰ‬ ‫ّ‬ ‫ﻣﻮﻓﻖ ﻭ ّ‬ ‫ﻣﺆﻳﺪ ﺩﺭ ﺟﻤﻴﻊ ﻣﻤﺎﻟﮏ ‪ .‬ﻭﻟﻰ ﺑﻌﻀﻰ ﺑﺮﺍﻳﻦ ﻣﻘﺎﻡ ّ‬ ‫ٰ‬

‫ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ ﻗﺎﺋﻢ ﻧﻪ ﻭ ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﺳﺒﺐ ﺍﺣﺰﺍﻥ ﻋﺒﺪﺍﻟﺒﻬﺎﺳﺖ ﭼﻨﺎﻥ ﺣﺰﻧﻰ‬

‫ﺹ ‪٣٣٢‬‬

‫ﺍﺷﺪ‬ ‫ﮐﻪ‬ ‫ﺑﺘﺼﻮﺭ ﻧﻴﺎﻳﺪ ﺯﻳﺮﺍ ﻃﻮﻓﺎﻧﻰ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﺍﺯ ﺑﺮﺍﻯ ﺍﻣﺮﺍ‪ ‬ﻧﻪ ﻭ ﻭﻫﻨﻰ ّ‬ ‫ّ‬

‫ﻣﺘﻔﻖ ﺷﻮﻧﺪ ﺩﺭ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ّ‬ ‫ﻣﺘﺤﺪ ﻭ ّ‬ ‫ﮐﻞ ّ‬ ‫ﺍﺯ ﺍﻳﻦ ﺑﺮ ﮐﻠﻤﺔﺍ‪ ‬ﻧﻴﺴﺖ ‪ .‬ﺑﺎﻳﺪ ّ‬

‫ﻋﻠﻢ ﻭﺍﺣﺪ ﻣﺤﺸﻮﺭ ﺷﻮﻧﺪ ﻭ ﺑﻪ ﺭﺃﻯ ﻭﺍﺣﺪ‪ ،‬ﻣﺨﺼﻮﺹ ﮔﺮﺩﻧﺪ ﻭ ﺑﻪ ﻣﺸﻰ‬ ‫ﻇﻞ َ َ‬ ‫ّ‬

‫ﺗﺸﺒﺚ ﮐﻨﻨﺪ ﺁﺭﺍء ﻣﺨﺘﻠﻔﻪ ﺭﺍ ﻓﺮﺍﻣﻮﺵ‬ ‫ﻭﺍﺣﺪ ﺳﻠﻮﮎ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ﻓﮑﺮ ﻭﺍﺣﺪ ّ‬ ‫ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻓﮑﺎﺭ ﻣﺘﻔﺎﻭﺗﻪ ﺭﺍ ﻧﺴﻴﺎﻥ ﻓﺮﻣﺎﻳﻨﺪ ﺯﻳﺮﺍ ﺍﻟﺤﻤﺪ‪ ‬ﻣﻘﺼﺪ‪ ،‬ﻣﻘﺼﺪ‬

‫ﮐﻞ ﺑﻨﺪﮤ ﻳﮏ ﺁﺳﺘﺎﻧﻴﻢ ﻭ ﺷﻴﺮﺧﻮﺍﺭ‬ ‫ﻭﺍﺣﺪ ﺍﺳﺖ ﻭ ﻣﻄﻠﻮﺏ ‪،‬‬ ‫ﻣﻄﻮﺏ ﻭﺍﺣﺪ‪ّ .‬‬ ‫ِ‬

‫ﻇﻞ ﻳﮏ ﺷﺠﺮﮤ ﻣﺒﺎﺭﮐﻪ ﺍﻳﻢ ﻭ ﺩﺭ ﺳﺎﻳﮥ ﻳﮏ ﺧﻴﻤﮥ ﻣﺮﺗﻔﻌﻪ "‪.‬‬ ‫ﻳﮏ ﭘﺴﺘﺎﻥ ‪ .‬ﺩﺭ ّ‬

‫)ﺹ ‪ ٢٢٢ -٣‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ِ‬ ‫ﻃﻮﻓﺎﻥ ﺧﻄﺮ ﺍﺳﺖ ﻭ ﺍﺯ ﺧﻮﻑ ﺍﺧﺘﻼﻑ ﺁﺭﺍء ﺩﺭ‬ ‫‪ " -٩‬ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ‬

‫ﻧﻬﺎﻳﺖ ﺣﺬﺭ ‪ .‬ﺍﮔﺮ ﻣﻌﺎﺫﺍ‪ ‬ﺍﺧﺘﻼﻑ ﺟﺰﺋﻰ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﺟﻤﻴﻊ ﻧﻔﻮﺱ ﺫﻟﻴﻞ‬

‫ﺫﻟﺖ ﺩﺭ ﺟﻤﻴﻊ ﻣﻤﺎﻟﮏ ﮔﺮﻓﺘﺎﺭ ﺷﻮﺩ ‪ .‬ﺩﻳﮕﺮ ﻣﻌﻠﻮﻡ‬ ‫ﻭﻫﺎﻟﮏ ﻭ ﺍﻣﺮﺍ‪ ‬ﺑﻨﻬﺎﻳﺖ ّ‬

‫ﺍﺳﺖ ﮐﻪ ﭼﻘﺪﺭ ﺍﺯ ﺍﻳﻦ ﻓﮑﺮ ﺩﺭ ﺍﺿﻄﺮﺍﺑﻢ ‪ .‬ﺍﻟﺤﻤﺪ‪ ‬ﺍﺳﺒﺎﺏ ﺍﺧﺘﻼﻓﻰ ﻧﻪ "‪.‬‬ ‫)ﺹ ‪ ٥٠٠‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﺍﺑﻬﻰ‬ ‫‪ " -١٠‬ﺍﻯ ﻳﺎﺭﺍﻥ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺷﻤﺎﺭﺍ ﺑﻤﻼﺣﺖ ﻭ ﺻﺒﺎﺣﺖ ﺟﻤﺎﻝ‬ ‫ٰ‬ ‫ﺍﺗﺤﺎﺩ ﻭ‬ ‫ﺛﺮﻳﺎ ﻣﺠﺘﻤﻊ ﻭ ﻣﺆﺗﻠﻒ ﮔﺮﺩﻳﺪ ﻭ ﺳﺒﺐ ّ‬ ‫ﻗﺴﻢ ﻣﻴﺪﻫﻢ ﮐﻪ ﻣﺎﻧﻨﺪ ﻧﺠﻮﻡ ّ‬

‫ﻳﮕﺎﻧﮕﻰ ﻋﺎﻟﻤﻴﺎﻥ ﺷﻮﻳﺪ ﺑﻨﻴﺎﺩ ﺧﻼﻑ ﺑﺮ ﺍﻧﺪﺍﺯﻳﺪ ﻭ ﺑﻨﻴﺎﻥ ﺍﺋﺘﻼﻑ ﺑﻠﻨﺪ ﺳﺎﺯﻳﺪ ﻭ‬

‫ﺍﻟﻬﻴﻪ ﺩﺭ ﺁﻭﻳﺰﻳﺪ ﻭ ﺳﺎﺣﺖ ﻗﻠﺐ ﺭﺍ ﺍﺯ ﻣﻐﺎﻳﺮﺕ ﻭ ﻣﺨﺎﻟﻔﺖ ﺑﭙﺮﺩﺍﺯﻳﺪ‬ ‫ﺑﺬﻳﻞ‬ ‫ﻣﺤﺒﺖ ّ‬ ‫ّ‬

‫ﻣﺤﻞ ﺍﺷﺮﺍﻕ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﮔﺮﺩﺩ ﻭ ﻧﻮﺭ ﻣﻮﻫﺒﺖ ﺑﺪﺭﺧﺸﺪ ‪. "...‬‬ ‫ﺗﺎ‬ ‫ّ‬

‫)ﺹ ‪ ١٣٦‬ﺝ ‪ ٢‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﺹ ‪٣٣٣‬‬

‫ﻧﻴﺖ ﻓﻴﺼﻞ ﺷﻮﺩ‬ ‫‪ " -١١‬ﻫﺮ ﮐﺎﺭﻯ ﮐﻪ ﺑﺎﻟﻔﺖ ﻭ‬ ‫ﻣﺤﺒﺖ ﻭ ﺧﻠﻮﺹ ّ‬ ‫ّ‬

‫ﺍﺩﻧﻰ ﺍﻏﺒﺮﺍﺭﻯ ﺣﺎﺻﻞ ﺷﻮﺩ ﻧﺘﻴﺠﻪ ﺍﺵ ﻇﻠﻤﺎﺕ‬ ‫ﻧﺘﻴﺠﻪ ﺍﺵ ﺍﻧﻮﺍﺭ ﺍﺳﺖ ﻭ ﺍﮔﺮ‬ ‫ٰ‬

‫)ﺹ ‪ ٥٠٧‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﻓﻮﻕ ﻇﻠﻤﺎﺕ ﺍﺳﺖ "‪.‬‬

‫‪ " -١٢‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺑﻮﺍﺏ ﺍﻳﻦ ﺍﺧﺘﻼﻓﺎﺕ ﺭﺍ ﻣﺴﺪﻭﺩ ﻓﺮﻣﻮﺩﻧﺪ‪....‬‬ ‫ﺩﻭﺋﻴﺖ ﻣﻨﺠﺮ‬ ‫ﺣﺘﻰ ﻓﺮﻣﻮﺩﻧﺪ ﺍﮔﺮ ﺩﻭ ﻧﻔﺮ ﺩﺭ ﺍﻣﺮﻯ ﺍﺧﺘﻼﻑ ﮐﻨﻨﺪ ﮐﻪ ﺑﻪ‬ ‫ّ‬ ‫ّ ٰ‬

‫ﺷﻮﺩ ﻫﺮ ﺩﻭ ﺑﺎﻃﻠﻨﺪ ﻭ ﺍﺯ ﺍﻋﺘﺒﺎﺭ ﺳﺎﻗﻂ ")ﺹ ‪١٧٧-٨‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪(١٢٩‬‬

‫ﮐﻠﻰ ﺩﺭ‬ ‫‪ " -١٣‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺑﻴﻦ ﺩﻭﺳﺘﺎﻥ ﻣﻌﺎﺫﺍ‪ ‬ﺍﺧﺘﻼﻓﻰ ﺟﺰﺋﻰ ﻭ ّ‬

‫ﻣﺤﺒﺖ ﮐﻨﻨﺪ ﻭ ﺳﺆﺍﻝ‬ ‫ﺑﮑﻠﻰ ﺳﮑﻮﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﻳﺎ‬ ‫ﮐﻞ ﺑﺎﻳﺪ ّ‬ ‫ﺍﻣﺮﻯ ﺣﺎﺻﻞ ﺷﻮﺩ ّ‬ ‫ّ‬ ‫ﻧﻔﺴﻰ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺑﻴﻦ ﺩﻭﺳﺘﺎﻥ‬ ‫ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺟﻮﺍﺏ ﺍﺭﺳﺎﻝ ﮔﺮﺩﺩ ﺑﺎﺭﻯ ﻫﺮ ْ‬

‫ﺷﻮﺩ ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﺍﺣﺘﺮﺍﺯ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺟﺘﻨﺎﺏ ﮐﻨﻨﺪ "‪)٠‬ﺹ ‪ ٩٢‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ّ‬ ‫ﺗﻘﺪﻡ ﺳﺮﻳﻊ ﺍﻣﺮﺍ‪ ‬ﺭﺍ ﺧﻮﺍﻫﺎﻧﻴﻢ ﺑﺎﻳﺪ ﺑﻬﺮ ﻧﺤﻮﻯ‬ ‫‪ " -١‬ﺍﮔﺮ ﺻﻴﺎﻧﺖ ﻭ ّ‬

‫ﺍﺩﻧﻰ ﺷﺎﺋﺒﮥ ﺍﺧﺘﻼﻑ ﻭ ﺑﺮﻭﺩﺕ ﻭ ﺍﻏﺒﺮﺍﺭ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺧﻮﺩ ﻣﺤﻮ ﺳﺎﺯﻳﻢ‬ ‫ﻣﻤﮑﻦ‬ ‫ٰ‬

‫ﻃﻴﺐ ﻭ ﻃﺎﻫﺮ ﺩﺭ ﮐﻤﺎﻝ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﻭ ﻳﮕﺎﻧﮕﻰ‬ ‫ﻭ ﺑﺎ ﻗﻠﻮﺑﻰ ﺻﺎﻑ ﻭ ﭘﺎﮎ ﻭ ّ‬ ‫ﻋﺎﻟﻢ‬ ‫ﻧﻔﺤﺎﺕ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﻭ ﺧﻠﻮﺹ‬ ‫ﺍﻟﻬﻴﻪ ﺭﺍ ﺑﻤﺸﺎﻡ ﺁﻟﻮﺩﮤ ﺍﻫﻞ َ‬ ‫ﻭﻣﺤﺒﺖ ّ‬ ‫ّ‬

‫ﺭﺳﺎﻧﻴﻢ ‪.‬‬

‫ﺍﺩﻧﻰ ﮔﻔﺘﮕﻮﺋﻰ ﺩﺭ ﺟﻤﻴﻊ ﺍﺣﺒﺎﺏ ﺳﻠﺐ ﺗﺄﻳﻴﺪ ﻧﻤﺎﻳﺪ ﻭ ﺭﻭﺡ ﻣﺠﺮﺩ‬ ‫ٰ‬

‫ﻣﻨﻌﺶ ﺍﻣﺮﺍ‪ ‬ﺭﺍ ﺍﺯ ﻫﻴﮑﻞ ﺁﻥ ﺟﻤﻊ ﻣﺮﻳﺾ ﭼﻮﻥ ﺑﺮﻕ ﺍﺧﺮﺍﺝ ﻧﻤﺎﻳﺪ ‪.‬‬

‫ﺹ ‪٣٣٤‬‬

‫ﻣﺠﻬﻮﺩﺍﺕ ﻭ ﻣﺴﺎﻋﻰ ﻣﺒﺬﻭﻟﻪ ﺭﺍ ﺑﺘﻤﺎﻣﻬﺎ ﺑﺒﺎﺩ ﺩﻫﺪ ﻭ ﺍﺳﺒﺎﺏ ﺗﻘﻬﻘﺮ ﻭ ﺍﻧﺤﻄﺎﻁ‬

‫ﺗﺠﺰﻯ ﻭ ﺍﺿﻤﺤﻼﻝ ﺁﻧﴼ ﻓﺂﻧﴼ ﺍﺯﺩﻳﺎﺩ ﻳﺎﺑﺪ ﻭ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ "‪.‬‬ ‫ﻭ ّ‬ ‫)ﺹ ‪ ٩‬ﻣﻨﺘﺨﺒﺎﺕ ﺍﺯ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺍﻳﻦ ﺳﻪ ﺑﻴﺎﻥ ُﻣﺤﺰﻥ ﻭ ﻋﺒﺮﺕ ﺍﻧﮕﻴﺰ ﺯﻳﺎﺭﺕ ﻣﻴﺸﻮﺩ ‪:‬‬

‫‪ " -٢‬ﻧﻤﻴﺪﺍﻧﻴﺪ ﮐﻪ ﺁﺛﺎﺭ ﻭ ﻋﻼﺋﻢ ﻋﺪﻡ ﺻﻔﺎ ﺩﺭ ﻗﻠﻮﺏ ﻣﺆﻣﻨﻴﻦ ﺑﻠﮑﻪ‬

‫ﺍﺩﻧﻰ ﺷﺎﺋﺒﮥ ﺩﻟﺘﻨﮕﻰ ﻭ ﺑﺮﻭﺩﺕ ﻭ ﺍﻏﺒﺮﺍﺭ ﺩﺭ ﺟﻤﻊ ﺍﺣﺒﺎﺏ ﭼﻘﺪﺭ ﺍﺳﺒﺎﺏ ﺧﻠﻞ‬ ‫ٰ‬ ‫ﻋﻠﺖ ﺧﺠﻠﺖ ﻭ ﺣﻴﺮﺕ ﻭ ﺷﺮﻣﺴﺎﺭﻯ ﺍﻳﻦ‬ ‫ﻭ ﺗﻮﻫﻴﻦ ﻭ ﺗﺰﻳﻴﻒ ﺍﻳﻦ ﺍﻣﺮ ﺍﺳﺖ ﻭ ّ‬

‫ﻣﻀﺮ ﻭ ﻣﺨﺎﻟﻒ ﻣﺒﺪﺃ ﻭ ﺍﺳﺎﺱ ﺷﺮﻳﻌﺔﺍ‪.".... ‬‬ ‫ﺣﺪﻯ‬ ‫ﻋﺒﺪ ﻭ ﺑﻪ ﭼﻪ ّ‬ ‫ّ‬ ‫)ﺹ ‪ ٥‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﺍﺣﺒﺎ‬ ‫ﺍﺧﻮﺕ ﺣﻘﻴﻘﻰ ﺑﺎﺣﺴﻨﻬﺎ ﻭ ﺍﺟﻤﻠﻬﺎ ﻭ ﺍﮐﻤﻠﻬﺎ ﺩﺭ ﺑﻴﻦ ّ‬ ‫‪ " -٣‬ﺍﮔﺮ ّ‬

‫ﺗﺤﻘﻖ ﻧﻴﺎﺑﺪ ﺗﺄﺳﻴﺲ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﭼﮕﻮﻧﻪ ﻣﻤﮑﻦ ‪ .‬ﺍﮔﺮ ﺍﺧﺘﻼﻑ ﺩﺭ‬ ‫ّ‬

‫ﺑﻴﻦ ﻳﺎﺭﺍﻥ ﮐﻪ ﻫﺮ ﻳﮏ ﺣﺎﻣﻞ ﭘﻴﺎﻡ ﻧﺠﺎﺗﻨﺪ ﺯﺍﺋﻞ ﻧﮕﺮﺩﺩ ﺍﻣﻴﺪﻯ ﺩﻳﮕﺮ ﻧﻪ ﻭ‬

‫ﺗﺒﻠﻴﻎ ﺭﺍ ﺩﻳﮕﺮ ﺍﺛﺮ ﻭ ﻓﺎﺋﺪﻩ ﺍﻯ ﻭ ﻟﺰﻭﻣﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ "‪.‬‬

‫)ﺹ ‪ ٩‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﺍﺣﺒﺎ ﺟﻠﻮﻩ ﻧﻨﻤﺎﻳﺪ ﻭ ﻣﺤﮑﻢ ﻭ‬ ‫ﺍﺗﻔﺎﻕ ﮐﺎﻣﻞ ﺩﺭ ﺑﻴﻦ ّ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫‪ " -٤‬ﺗﺎ ّ‬

‫ﺗﻮﻗﻒ ﺑﺎﻗﻰ ﻭ ﺍﺯ ﻓﺘﺢ ﻭ ﻇﻔﺮ ﻣﻤﻨﻮﻉ‬ ‫ﺛﺎﺑﺖ ﻧﮕﺮﺩﺩ ﺍﻣﺮ ﻋﺰﻳﺰ ﺍﻟﻬﻰ ﺩﺭ ﺣﺎﻟﺖ ّ‬

‫ﻭ ﻣﺤﺮﻭﻡ "‪.‬‬

‫)ﺹ ‪ ١١‬ﻣﺘﻨﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫‪ " -٥‬ﻭ ﻧﻴﺰ ﺍﺯ ﻭﻇﺎﺋﻒ ﻣﺤﻔﻞ ﺟﻬﺪ ﺩﺭ ﺗﺄﻟﻴﻒ ﻗﻠﻮﺏ ﻳﺎﺭﺍﻥ ﺍﺳﺖ ﻭ‬ ‫ﺹ ‪٣٣٥‬‬

‫ﻋﻠﺖ ﻭ ﺍﺛﺮ ﺍﺧﺘﻼﻑ ﻭ ﮐﺪﻭﺭﺕ ﻭﺍﻏﺒﺮﺍﺭ ﺩﺭ ﺟﻤﻊ ﺍﺣﺒﺎءﺍ‪ ‬ﺑﻬﺮ ﻭﺳﻴﻠﻪﺍﻯ‬ ‫ﺩﻓﻊ ّ‬

‫ﺭﺍﺑﺮﻭﺣﺎﻧﻴﺖ ﻭ ﺻﻔﺎ ﺗﺒﺪﻳﻞ ﺩﺍﺩ ﻭ ﺳﮑﻮﻥ ﻭ‬ ‫ﺑﺎﻳﺪ ﻫﺮ ﺑﺮﻭﺩﺕ ﻭﮐﺪﻭﺭﺗﻰ‬ ‫ّ‬

‫ﻣﺒﺪﻝ ﮐﺮﺩ "‪) .‬ﺹ ‪ ٤٠٢‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬ ‫ﺧﻤﻮﺩﺕ ﺭﺍ ﺑﻪ ﻭﻟﻪ ﻭ ﺍﺷﺘﻌﺎﻝ ّ‬

‫‪ " -٦‬ﺍﮔﺮ ﻳﺎﺭﺍﻥ ﺑﺘﻤﺎﻡ ﻗﻮﺍ ﺍﺧﺘﻼﻑ ﺷﺨﺼﻰ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﮐﻨﻨﺪ‬

‫ﻣﺤﺒﺖ ﻋﻤﻴﻘﻰ ﮐﻪ ﺑﻴﮑﺪﻳﮕﺮ‬ ‫ﻭ ﻗﻠﺐ ﺧﻮﺩ ﺭﺍ ﺑﺨﺎﻃﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺴﻮﻯ‬ ‫ّ‬ ‫ﺩﺍﺭﻧﺪ ﻣﻔﺘﻮﺡ ﺳﺎﺯﻧﺪ ﻣﻼﺣﻈﻪ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ ﮐﻪ ﺑﺮ ﻗﺪﺭﺕ ﺁﻧﻬﺎ ﺑﻨﺤﻮ ﻭﺳﻴﻌﻰ‬

‫ﻋﺎﻣﮥ ﻣﺮﺩﻡ ﺭﺍﺗﺴﺨﻴﺮ‬ ‫ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺁﻧﻬﺎ ﻗﺎﺩﺭ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﮐﻪ ﻗﻠﻮﺏ ّ‬ ‫ﻧﻤﺎﻳﻨﺪ"‪.‬‬

‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ٢٣‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﺗﻌﺼﺒﺎﺕ "‬ ‫ﺍﺗﻔﺎﻕ " ‪ " -‬ﻧﻬﻰ ﺍﺯ ّ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫* ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ " ّ‬

‫ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫ﺹ ‪٣٣٦‬‬

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‫"ﻧﻬﻰ ﺍﺯ ﺍﺳﺘﻐﻔﺎﺭ ﻧﺰﺩ ﺳﺎﻳﺮﻳﻦ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﻨﺪ َ َ ٍ‬ ‫‪‬‬ ‫ﺗﻮﺑﻮﺍ ِ َﺍﻟﻰ ﭐ ِ‬ ‫ﻟﻴﺲ ِ َ َ ٍ َ ْ‬ ‫ﻳﺴﺘﻐﻔﺮ ِ ْ َ‬ ‫ﺍﺣﺪ ُ ْ ُ ْ‬ ‫ﻻﺣﺪﺍﻥ َ ْ َ ْ ِ َ‬ ‫‪َ ْ َ " -١‬‬ ‫ﻟﻬﻮ ْ َ ِ ُ ْ ُ ْ ِ‬ ‫ﭐﻟﻌﺰﻳﺰ‬ ‫ِ َ َُْ ُ ُ ْ‬ ‫ﺗﻠﻘﺎ‪‬ﺍﻧﻔﺴﮑﻢ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ﭐﻟﻐﺎﻓﺮﭐﻟﻤﻌﻄﻲ ْ َ ِ ْ ُ‬

‫ﭐﻟﺘﻮﺍﺏ "‪(K ٣٤) .‬‬ ‫‪ُ ‬‬

‫ﭐﺑﺘﻠﻲ ِ َ ْ ِ ‪ٍ ‬‬ ‫ﻣﻦ ْ ُ ِ‬ ‫ﻳﺮﺟﻊ ِ َﺍﻟﻰ‬ ‫ﻓﻠﻪ َ ْ‬ ‫ﻳﺘﻮﺏ َﻭ َ ْ َ َ‬ ‫‪ْ َ " -٢‬‬ ‫ﺑﻤﻌﺼﻴﺔ َ َ ُ‬ ‫ﺍﻥ َ ُ ْ َ‬ ‫ﺷﺎ‪‬ﺍﻧﻪ‬ ‫ﻳﺸﺎء َﻭ َ َ ْ ُ‬ ‫ﻻﻳﺴﺄﻝ َ ‪‬‬ ‫ﻳﻐﻔﺮ ِ َ ْ‬ ‫ﭐ‪ ِ ِ‬‬ ‫ﻋﻤﺎ َ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ْ ِ ُ‬ ‫ﻟﻤﻦ َ َ ُ‬

‫ﭐﻟﺤﻤﻴﺪ " )‪(K٤٩‬‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ِ ْ ُ‬ ‫ﻟﻬﻮﭐﻟﺘﻮﺍﺏ ْ َ ِ ْ ُ‬ ‫َُ َ ‪ُ ‬‬

‫‪ " -٣‬ﺑﺸﺎﺭﺕ ﻧﻬﻢ ﺑﺎﻳﺪ ﻋﺎﺻﻰ ﺩﺭ ﺣﺎﻟﺘﻰ ﮐﻪ ﺍﺯ ﻏﻴﺮﺍ‪ ‬ﺧﻮﺩ ﺭﺍ‬

‫ﻓﺎﺭﻍ ﻭ ﺁﺯﺍﺩ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ ﻃﻠﺐ ﻣﻐﻔﺮﺕ ﻭ ﺁﻣﺮﺯﺵ ﮐﻨﺪ‪ .‬ﻧﺰﺩ ﻋﺒﺎﺩ ﺍﻇﻬﺎﺭ‬

‫ﻋﻠﺖ ﺁﻣﺮﺯﺵ ﻭ ﻋﻔﻮ ﺍﻟﻬﻰ ﻧﺒﻮﺩﻩ ﻭ‬ ‫ﺧﻄﺎﻳﺎ ﻭ ﻣﻌﺎﺻﻰ ﺟﺎﺋﺰ ﻧﻪ ﭼﻪ ﮐﻪ ﺳﺒﺐ ﻭ ّ‬

‫ﺣﻖ‬ ‫ﻧﻴﺴﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻳﻦ ﺍﻗﺮﺍﺭ ﻧﺰﺩ ﺧﻠﻖ ﺳﺒﺐ ﺣﻘﺎﺭﺕ ﻭ ّ‬ ‫ﺫﻟﺖ ﺍﺳﺖ ﻭ ّ‬ ‫ﭐﻟﮑﺮﻳﻢ‬ ‫ﺟﻞ‬ ‫ﺟﻼﻟﻪ ّ‬ ‫ُ‬ ‫ّ‬ ‫ﻫﻮﭐﻟﻤﺸﻔﻖ َ ِ ْ ُ‬ ‫ﺍﻧﻪ ُ َ ْ ُ ْ ِ ُ‬ ‫ﺫﻟﺖ ﻋﺒﺎﺩ ﺧﻮﺩ ﺭﺍ ﺩﻭﺳﺖ ﻧﺪﺍﺭﺩ ِ ‪ُ ‬‬

‫ﮐﺮﻡ ‪،‬‬ ‫‪.‬ﻋﺎﺻﻰ ﺑﺎﻳﺪ ﻣﺎ ﺑﻴﻦ ﺧﻮﺩ ﻭ ﺧﺪﺍ ﺍﺯ ﺑﺤﺮ ﺭﺣﻤﺖ ‪ ،‬ﺭﺣﻤﺖ ﻃﻠﺒﺪ ﻭ ﺍﺯ ﺳﻤﺎء َ َ‬ ‫ﻣﻐﻔﺮﺕ ﻣﺴﺄﻟﺖ ﮐﻨﺪ ﻭ ﻋﺮﺽ ﻧﻤﺎﻳﺪ‪:‬‬

‫ﭐﺟﺘﺬﺑﻬﻢ‬ ‫ﺍﻟﻬﻲ ِ ٰ ِ‬ ‫ِِٰ‬ ‫ﺑﺪﻣﺎء َ ِ ِ ْ َ‬ ‫ﺍﻟﻬﻲ َ ْ ‪َ ُ ‬‬ ‫ﭐﻟﺬﻳﻦ َ َ َ ُ ْ‬ ‫ﻋﺎﺷﻘﻴﮏ ‪َ ْ ِ ‬‬ ‫ﺍﺳﺎﻟﮏ ِ ِ َ‬ ‫ﻣﻘﺮ‬ ‫ﭐﻻﺣﻠﻰ ِ َ ْ ُ‬ ‫َ​َ ُ َ‬ ‫ﺑﺤﻴﺚ َ َ ُ ْ‬ ‫ﭐﻟﻌﻠﻴﺎ َ َ ‪‬‬ ‫ﻗﺼﺪﻭﺍ ‪َ َ ْ ‬‬ ‫ﭐﻟﺬﺭﻭﺓ ْ ُ ْ َ‬ ‫ﺑﻴﺎﻧﮏ ْ َ ْ َ ٰ‬

‫‪َِ َ ‬‬ ‫ﭐﻟﮑﺒﺮﻯ َﻭ ِ ْ َ ْ َ ِ ْ َ ْ ُ ْ َ ِ‬ ‫ﻋﻠﻤﮏ َﻭ‬ ‫ﺑﭑﻻﺳﺮﺍﺭﭐﻟﻤﮑﻨﻮﻧﺔ ِﻓﻲ ِ ْ ِ َ‬ ‫ﭐﻟﺸﻬﺎﺩﺓ ْ ُ ْ َ ٰ‬ ‫‪ِ ‬‬ ‫ﺑﭑﻻﻟﻰ ﭐ ْ َ ْ ُ ْ َ ِ‬ ‫ﺗﻐﻔﺮ ِﻟﻲ َﻭ‬ ‫ﻟﻤﺨﺰﻭﻧﺔ ِﻓﻲ َ ْ ِ‬ ‫ﻋﻄﺎ‪‬ﮏ ِ ْ‬ ‫ﺑﺤﺮ َ َ ‪َ ‬‬ ‫ﺍﻥ َ ْ ِ َ‬ ‫ِ ٓ ‪‬‬ ‫ﻻﺍﻟﻪ ِ ّﺍﻻ‬ ‫ِ َِ‬ ‫ﻻﺑﻲ َﻭ ُ ‪‬‬ ‫ﺍﻣﻲ َﻭ ِ ‪َ ‬‬ ‫ﺍﻧﺖ َ ْ َ ُ‬ ‫ﺍﻧﮏ َ ْ َ‬ ‫ﭐﻟﺮﺍﺣﻤﻴﻦ َ ِ َ َ‬ ‫ﺍﺭﺣﻢ ‪َ ْ ِ ِ ‬‬

‫ﭐﻟﺨﻄﺎ‪‬‬ ‫ﺟﻮﻫﺮ ْ َ َ‬ ‫ﭐﻟﻐﻔﻮﺭ ْ َ ِ ْ ُ‬ ‫ﺍﻧﺖ ْ َ ُ ْ ُ‬ ‫َْ َ‬ ‫ﺗﺮﻯ َ ْ َ َ‬ ‫ﭐﻟﮑﺮﻳﻢ َﺍﻱ َ ‪‬‬ ‫ﺭﺏ َ َ ٰ‬

‫ََْ ْ ِ‬ ‫ﻣﻠﮑﻮ ِ‬ ‫ﺍﻗﺘﺪﺍﺭﮎ َﻭ‬ ‫ﺍﻟﻰ َ ْ ِ‬ ‫ﺕ ِ ِْ َ ِ َ‬ ‫ﺑﺤﺮ َ َ ‪َ ‬‬ ‫ﭐﻟﻀﻌﻴﻒ َ َ ُ ْ‬ ‫ﻋﻄﺎ‪‬ﮏ َﻭ ‪َ ْ ِ ‬‬ ‫ﺍﻗﺒﻞ َ ٰ‬ ‫ﻏﻨﺎ‪‬ﮏ ‪.‬‬ ‫ْ َ ِ ِْ‬ ‫ﺷﻤﺲ َ َ ‪َ ‬‬ ‫ﭐﻟﻔﻘﻴﺮ َ ْ ِ‬ ‫ﺹ ‪٣٣٧‬‬

‫ﻋﻦ‬ ‫ﺑﺠﻮﺩﮎ َﻭ َ َ ِ َ‬ ‫ﻻﺗﺨﺒﻨﻪ ِ ُ ْ ِ َ‬ ‫ﻭﻻﺗﻤﻨﻌﻪ َ ْ‬ ‫ﮐﺮﻣﮏ َ َ َ ْ َ ْ ُ‬ ‫ﺭﺏ َ ُ َ ‪ُ ْ ‬‬ ‫َﺍﻱ َ ‪‬‬

‫ﺑﺎﺑﮏ ‪ِ ‬‬ ‫ُ​ُْ َ ِ‬ ‫ﻓﺘﺤﺘﻪ‬ ‫ﺍﻳﺎﻣﮏ َ َ‬ ‫ﻋﻦ َ َ َ‬ ‫ﻓﻴﻮﺿﺎﺕ َ ‪َ ِ ‬‬ ‫ﺗﻄﺮﺫﻩ َ ْ‬ ‫ﭐﻟﺬﻱ َ َ ْ َ ُ‬ ‫ﻭﻻ َ ْ ُ ْ ُ‬

‫ﺧﻄﻴ‪‬ﺎﺗﻲ َ َ َ ْ ِ‬ ‫ﺳﻤﺎ‪‬ﮏ‪ٍ .‬ﺁﻩ ٍﺁﻩ َ ِ ْ ِ‬ ‫ﻣﻨﻌﺘﻨﻲ‬ ‫ﺍﺭﺿﮏ َﻭ َ َ ‪َ ‬‬ ‫ﻣﻦ ِﻓﻲ َ ْ ِ َ‬ ‫ﻋﻠﻰ َ ْ‬ ‫َ​َ ٰ‬ ‫‪‬‬ ‫ﺟﺮﻳﺮﺍﺗﻲ َ ْ َ َ ْ ِ‬ ‫ﻗﺪﺳﮏ َﻭ َ ِ ْ َ ِ‬ ‫ﭐﻟﺘﻘﺮﺏ ِ َﺍﻟﻰ ِ َ ِ‬ ‫ﺍﺑﻌﺪﺗﻨﻲ‬ ‫ﺑﺴﺎﻁ ُ ْ ِ َ‬ ‫َ ِ‬ ‫ﻋﻦ ‪َ  َ ‬‬ ‫ٰ‬ ‫َﻋﻦ ِ ‪ِ ِ  َ ‬‬ ‫ﻋﻤﻠﺖ َﻣﺎ َ َ ْ َ ِ‬ ‫ﻧﻬﻴﺘﻨﻲ‬ ‫ﻣﺠﺪﮎ َ ْ‬ ‫ﺧﺒﺎ‪َ ِ ْ َ ‬‬ ‫ﻗﺪ َ ِ ْ ُ‬ ‫ﺍﻟﻰ ِ َ‬ ‫ﭐﻟﺘﻮﺟﻪ َ ٰ‬ ‫ﺍﺳﺄﻟﮏ ِ ُ ْ َ ِ‬ ‫ﺗﺮﮐﺖ َﻣﺎ َ َ ْ َ ِ‬ ‫ﭐﻻﺳﻤﺎ‪‬‬ ‫ﺍﻣﺮﻧﻨﻲ ِ ِﺑﻪ َ ْ ُ َ‬ ‫ﻋﻨﻬﻮ َ َ ْ ُ‬ ‫ﺑﺴﻠﻄﺎﻥ ْ َ ْ َ‬ ‫ََُْ‬

‫ﻭﭐﻟﻌﻄﺎ‪ِ ِ  َ ُ َ ‬‬ ‫ﻣﺎﻳﻘﺮﺑﻨﻲ‬ ‫ﭐﻟﻔﻀﻞ َ ْ َ َ‬ ‫َ ْ‬ ‫ﻗﻠﻢ ْ َ ْ ِ‬ ‫ﺗﮑﺘﺐ ِﻟﻲ ِ ْ‬ ‫ﺍﻥ َ ْ ُ َ‬ ‫ﻣﻦ َ َ ِ‬ ‫ﺣﺎﻟﺖ َ ْ ِ‬ ‫ﺟﺮﻳﺮﺍﺗﻰ ‪ِ ‬‬ ‫ﻋﻦ ِ ْ ِ‬ ‫ﺑﻴﻨﻲ َﻭ‬ ‫ﺍﻟﻴﮏ َﻭ ُ َ ‪ِ ُ ‬‬ ‫َِْ َ‬ ‫ﭐﻟﺘﻲ َ َ ْ‬ ‫ﻳﻄﻬﺮﺑﻲ َ ْ‬ ‫َ َ َ‬ ‫ﭐﻟﻔﻴﺎﺽ َﻻ‬ ‫ﻏﻔﺮﺍﻧﮏ ِ ‪َ ‬‬ ‫ﻋﻔﻮﮎ َﻭ ُ ْ َ ِ َ‬ ‫ﺑﻴﻦ َ ْ ِ َ‬ ‫ﭐﻟﻤﻘﺘﺪﺭ ْ َ ‪ُ ‬‬ ‫ﺍﻧﺖ ْ ُ ْ َ ِ ُ‬ ‫ﺍﻧﮏ َ ْ َ‬ ‫َْ َ‬ ‫ﭐﻟﻔﻀﺎﻝ "‪) .‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺑﺸﺎﺭﺍﺕ ﺹ ‪١٢-٣‬‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ‪ُ ‬‬ ‫ﺍﻟﻪ ِ ّﺍﻻ َ ْ َ‬ ‫َِ​َ‬ ‫ﺍﻧﺖ ْ َ ِ ْ ُ‬ ‫ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ (‬

‫ﺭﺣﻤﻦ ﺑﺮ ﺁﻣﺮﺯﺵ ﮔﻤﺮﺍﻫﺎﻥ ﻭ ﮔﻨﺎﻫﮑﺎﺭﺍﻥ ﻗﺎﺩﺭ‬ ‫‪ " -٤‬ﺟﺰ ﺣﻀﺮﺕ‬ ‫ۭ‬

‫ﺁﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﮐﺴﻰ ﮐﻪ ﻫﺴﺘﻰ ﻧﻴﺎﻓﺘﻪ ﭼﮕﻮﻧﻪ ﻫﺴﺘﻰ ﺑﺨﺸﺪ ﻭ ﺻﺎﺣﺐ ﺧﻄﺎ‬

‫ﭼﮕﻮﻧﻪ ﺍﺯ ﺧﻄﺎ ﺩﺭ ﮔﺬﺭﺩ "‪.‬‬

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‫)ﺹ ‪ ٤٣٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫‪" -١‬ﻣﻐﻔﺮﺕ ﺧﻄﺎﻳﺎ ﺑﻌﻤﻞ ﺑﻮﺻﺎﻳﺎﻯ ﺍﻧﺒﻴﺎء ﻣﻴﺸﻮﺩ ﻧﻪ ﺑﺎﻗﺮﺍﺭ ﻭ ﺍﻳﻤﺎﻥ‬ ‫ﻧﻔﺲ ﺭﺅﺳﺎﻯ ﻣﺬﻫﺒﻰ "‪.‬‬ ‫ﺯﺑﺎﻧﻰ ﻭ ﺩﻋﺎ ﻭ َ َ‬

‫)ﺹ ‪ ٤٣٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " -٢‬ﭼﻮﻥ ﻧﻔﻮﺱ ﺗﺮﺑﻴﺖ ﻳﺎﻓﺘﻪ ﻣﻰ ﺑﻴﻨﻨﺪ ﮐﻪ ﮐﺸﻴﺸﻬﺎ ﻧﺎﻥ ﻭ ﺷﺮﺍﺏ‬

‫ﻧﻔﺴﻰ ﺑﺂﻥ ﻣﻴﺪﻣﻨﺪ ﻭ ﻣﻴﮕﻮﻳﻨﺪ ﺍﻳﻦ ﻧﺎﻥ ﻭ ﺷﺮﺍﺏ ﺟﺴﺪ‬ ‫ﺭﺍ ﺩﺭ ﺩﺳﺖ ﮔﺮﻓﺘﻪ َ‬ ‫ِ‬ ‫ﺧﻄﺎﻳﺎﻯ ﻧﻔﻮﺱ‬ ‫ﻋﻔﻮ‬ ‫ﻭﺧﻮﻥ ﻣﺴﻴﺢ ﺍﺳﺖ ﻭ ﻳﺎ ﺑﻪ‬ ‫ﻗﺴﻴﺴﻬﺎ ِ‬ ‫ِ‬ ‫ﺍﻗﺮﺍﺭ ﮔﻨﺎﻩ ﻧﺰﺩ ّ‬

‫ﺍﻟﺒﺘﻪ ﺍﺯ ﻣﺸﺎﻫﺪﮤ ﺍﻳﻨﮕﻮﻧﻪ ﺍﻣﻮﺭ ﻣﺮﺩﻣﺎﻥ ﺑﺎﺷﻌﻮﺭ ﺍﺯ ﻣﺬﻫﺐ ﺑﻴﺰﺍﺭﻯ‬ ‫ﻣﻴﺸﻮﺩ ‪ّ ،‬‬

‫ﺑﮑﻠﻰ ﺑﻴﺪﻳﻦ ﻣﻴﺸﻮﻧﺪ "‪.‬‬ ‫ﻣﻴﺠﻮﻳﻨﺪ ﻭ ّ‬ ‫ﺹ ‪٣٣٨‬‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٢٢١-٢‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﻣﺤﺮﻣﻪ "‬ ‫"ﻧﻬﻰ ﺍﺯ ﺍﺷﺘﻐﺎﻝ ﺩﺭ ﺍ ّﻳﺎﻡ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‬

‫ﺍﻳﺎﻡ ﺳﻨﻪ ﻧﻪ ﺭﻭﺯ ﺍﺷﺘﻐﺎﻝ ﺑﺸﻐﻠﻰ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺟﺎﺋﺰ ﻧﻪ ‪.‬‬ ‫‪ " -١‬ﺩﺭ ّ‬

‫ﻣﺤﺮﻡ ﻭ ﺳﻪ ﻳﻮﻡ‬ ‫ﺍﻭﻝ ﻭ ﺛﺎﻧﻰ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﺑﻌﻀﻰ ﻗﻴﺎﺱ ﺑﺂﻥ ‪ .‬ﻳﻮﻡ ّ‬ ‫ﺑﻌﻀﻰ ﺑﻨﺼﻮﺹ ّ‬

‫ﻋﻴﺪ ﺭﺿﻮﺍﻥ ﻭ ﻳﻮﻡ ﻫﻔﺘﺎﺩﻡ ﻧﻮﺭﻭﺯ ﻭ ﻳﻮﻡ ﻧﻴﺮﻭﺯ ﻭ ﻳﻮﻡ ﺑﻴﺴﺖ ﻭ ﻫﺸﺘﻢ‬

‫ﺍﻣﺎ ﻳﻮﻡ ﺷﺸﻢ ﻗﻮﺱ ﺍﺷﺘﻐﺎﻝ ﻣﻤﻨﻮﻉ ﻧﻪ‬ ‫ﺷﻌﺒﺎﻥ ﻭ ﻳﻮﻡ ﭘﻨﺠﻢ ﺟﻤﺎﺩﻯ‬ ‫ﺍﻻﻭﻟﻰ ‪ّ .‬‬ ‫ٰ‬

‫ﺍﻣﺎ‬ ‫ﺍﮔﺮ ﻳﺎﺭﺍﻥ ﺍﺣﻴﺎﻧﴼ ﺷﺎﺩﻯ ﻣﻴﻨﻤﺎﻳﻨﺪ ﺍﻳﻦ ﻃﻮﻋﴼ ﺑﺪﻟﺨﻮﺍﻩ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ّ‬

‫ﺍﻭﻟﻰ ﺩﺍﺭﺩ‬ ‫ﺗﻌﻠﻖ ﺑﺠﻤﺎﻝ ﺍﺑﻬﻰ ﻭﻧﻘﻄﻪ‬ ‫ﺍﻳﺎﻣﻰ ﺍﺳﺖ ﮐﻪ ّ‬ ‫ﻓﺮﺽ ﻧﻪ ﻭ ﻭﺍﺟﺐ ّ‬ ‫ٰ‬

‫ﻳﻌﻨﻰ ﺍﻳﻦ ُﻧﻪ ﺭﻭﺯ ﺍﺷﺘﻐﺎﻝ ﺑﮑﺴﺐ ﻭ ﺗﺠﺎﺭﺕ ﻭ ﺻﻨﺎﻋﺖ ﻭﺯﺭﺍﻋﺖ ﺟﺎﺋﺰ ﻧﻪ ﻭ‬

‫ﻫﻤﭽﻨﻴﻦ ﺍﺟﺮﺍﻯ ﻣﻘﺘﻀﺎﻯ ﻣﻨﺎﺻﺐ ﻭ ﻭﻇﺎﺋﻒ ﻳﻌﻨﻰ ﺍﺟﺮﺍﻯ ﺧﺪﻣﺖ ﺣﮑﻮﻣﺖ "‪.‬‬

‫))ﺹ ‪ ١١-٢‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ ﺑﺎ ﺩﻭ ﺗﻔﺎﻭﺕ ﺟﺰﺋﻰ ﺩﺭ ﺹ ‪ ٣٥٦-٧‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ‬

‫ﺍﻳﺎﻡ ﺗﺴﻌﻪ (‬ ‫ﺍﺣﮑﺎﻡ ﻭ ﺩﺭ ّ‬ ‫ﻣﻘﺪﻣﮥ ﺭﺳﺎﻟﮥ ّ‬

‫ﺍﻋﻠﻰ ﻭ ﻳﻮﻡ ﻫﻔﺘﺎﺩﻡ ﻧﻮﺭﻭﺯ ﻭ ﺭﻭﺯ ﺑﻴﺴﺖ‬ ‫‪ " -٢‬ﻳﻮﻡ ﺑﻌﺜﺖ )*( ﺣﻀﺮﺕ‬ ‫ٰ‬ ‫ﻣﺤﺮﻡ ﻭ ﻳﻮﻡ ﻧﻮﺭﻭﺯ ﻭ ﺳﻪ‬ ‫ﻣﺤﺮﻡ ﻭ ﻳﻮﻡ ﺛﺎﻧﻰ‬ ‫ﺍﻭﻝ‬ ‫ّ‬ ‫ّ‬ ‫ﻭﻫﺸﺘﻢ ﺷﻌﺒﺎﻥ ﻭ ﻳﻮﻡ ّ‬ ‫ﺭﻭﺯ ﺭﺿﻮﺍﻥ ﺍﺷﺘﻐﺎﻝ ﺑﺎﻣﻮﺭ ﺣﺮﺍﻡ ﺍﺳﺖ "‪.‬‬

‫ﺍﻳﺎﻡ ﺗﺴﻌﻪ ‪(*)-‬ﺩﺭ ﺹ ‪ ١٢‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ "ﻣﺒﻌﺚ "ﺩﺭﺝ ﺷﺪﻩ ﺍﺳﺖ (‬ ‫)ﻣﻘﺪﻣﮥ ﺭﺳﺎﻟﮥ ّ‬ ‫ﺹ ‪٣٣٩‬‬

‫ﺍﻳﺎﻡ ﻣﻤﻨﻮﻋﻪ ﺍﺯ ﮐﺎﺭ ﺩﺭ ﻋﻴﺪ ﺭﺿﻮﺍﻥ ﺳﺨﺖ‬ ‫ﺣﻖ ﭼﻮﭘﺎﻥ ﺩﺭ ّ‬ ‫‪ " -٣‬ﺩﺭ ّ‬ ‫ﮔﺮﻓﺘﻪ ﻧﺸﺪﻩ ﺍﺳﺖ ﺑﺠﻬﺖ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻇﻠﻢ ﺑﺤﻴﻮﺍﻥ ﺍﺳﺖ "‪.‬‬

‫)ﺹ ‪ ١٣‬ﺝ ‪ ٤‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫ﺩﺭ ﺑﺎﺭﮤ ﺭﻭﺯ ﺗﻌﻄﻴﻞ ﻫﻔﺘﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫‪ " -٤‬ﻳﻮﻡ ﺭﺍﺣﺖ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ‪ ،‬ﺭﻭﺯ ﺟﻤﻌﻪ ﺍﺳﺖ "‪.‬‬

‫)ﺹ ‪ ٢٠‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫*****‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ "‬ ‫ّ‬ ‫ﺣﺘﻤﻴﻪ ‪...‬‬ ‫ﻣﺘﻴﺮﮐﻪ ﻣﻨﺼﻮﺻﻪ ﺍﺯ ﻣﺤﺮﻣﺎﺕ‬ ‫ّ‬ ‫ﺍﻳﺎﻡ ّ‬ ‫‪ " -١‬ﺍﺷﺘﻐﺎﻝ ﺑﺎﻣﻮﺭ ﺩﺭ ّ‬

‫ﻣﻮﻇﻔﻴﻦ ﺍﺩﺍﺭﺍﺕ ﻭ ﺍﻃﻔﺎﻟﻰ ﮐﻪ ﺑﻤﺪﺍﺭﺱ ﺍﻏﻴﺎﺭ ﻣﻴﺮﻭﻧﺪ ﺑﺎﻳﺪ ﮐﻤﺎﻝ ﺳﻌﻰ ﺭﺍ ﺩﺭ‬ ‫ّ‬

‫ﺗﺤﺼﻴﻞ ﺍﺟﺎﺯﮤ ﻣﻌﺎﻑ ﺷﺪﻥ ﺑﻨﻤﺎﻳﻨﺪ ﺩﺭ ﺻﻮﺭﺕ ﻋﺪﻡ ﻗﺒﻮﻝ ﻭ ﺍﻣﮑﺎﻥ ‪ ،‬ﻣﻄﻴﻊ‬

‫ﻗﺼﺎﺑﻬﺎ ﻭ ﺻﺎﺣﺒﺎﻥ ﺍﻳﻨﻘﺒﻴﻞ‬ ‫ﺧﺒﺎﺯ ﻫﺎ ﻭ ّ‬ ‫ﻭ ﻣﻨﻘﺎﺩ ﺑﺎﺷﻨﺪ ‪ ....‬ﺩﺭ ﺧﺼﻮﺹ ّ‬

‫ﺑﺎﺣﺒﺎء ﺍﺳﺖ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ‬ ‫ﻣﺸﺎﻏﻞ ﺩﺭ ﻧﻘﺎﻃﻰ ﮐﻪ ﻣﺸﺎﻏﻞ ﻣﺰﺑﻮﺭﻩ ﻣﻨﺤﺼﺮ‬ ‫ّ‬

‫ﻣﺘﺒﺮﮐﻪ ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﻫﺴﺖ‬ ‫ﺍﻳﺎﻡ‬ ‫ﻣﺤﺮﻣﻪ ّ‬ ‫ّ‬ ‫ﺑﻮﺩﻳﺪ ﮐﻪ ﺩﺭﺍﻳﻦ ﻗﺴﻤﺖ ﺍﺳﺘﺜﻨﺎﺋﻰ ﺩﺭ ّ‬ ‫ﻳﺎﻧﻪ ؟ ﻓﺮﻣﻮﺩﻧﺪ ﺑﻨﻮﻳﺲ ﮐﺴﺮ ﺣﺪﻭﺩ ﺑﻬﻴﭽﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺟﺎﺋﺰ ﻧﻪ ﻭ‬

‫ﺍﺳﺘﺜﻨﺎﺋﻰ ﻣﻘﺒﻮﻝ ﻭ ﻣﺤﺒﻮﺏ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ‪ .‬ﺳﺴﺘﻰ ﻭ ﺗﻬﺎﻭﻥ ﺩﺭ ﺍﻳﻦ ﻣﻮﺍﺭﺩ‬

‫ﻋﻠﺖ ﺍﺯﺩﻳﺎﺩ ﺟﺮﺃﺕ ﻭ ﺟﺴﺎﺭﺕ ﺩﺷﻤﻨﺎﻥ ﺍﻣﺮﺍ‪ ‬ﺧﻮﺍﻫﺪ ﮔﺸﺖ "‪.‬‬

‫)ﺹ ‪ ١٣-٤‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ ﻭ ﺍﺯ ﺧﻂ ﭼﻬﺎﺭﻡ ﺹ ‪ ٢١١‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬ ‫ﺹ ‪٣٤٠‬‬

‫ّ ِ‬ ‫ﺣﺘﻤﻴﻪ‬ ‫ﻣﺤﺮﻣﺎﺕ‬ ‫‪ " -٢‬ﺍﺷﺘﻐﺎﻝ ﺑﺎﻣﻮﺭ ﺩﺭ ﻟﻴﻞ ﻭ ﻧﻬﺎﺭ‪ ،‬ﻫﺮ ﺩﻭ‪ ،‬ﺍﺯ‬ ‫ّ‬ ‫ﺍﺳﺖ "‪.‬‬

‫)ﺹ ‪ ٣٥٧‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﻣﻌﻴﻦ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﺑﻘﻮﻟﻪ ﺍﻟﻤﻄﺎﻉ ‪:‬‬ ‫ﻭ ﺩﺭ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺩﻳﮕﺮ ﺁﻏﺎﺯ ﻭ ﺧﺎﺗﻤﮥ ﻳﻮﻡ ﺭﺍ ّ‬

‫‪ " -٣‬ﻭ ﺩﻳﮕﺮ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ‪ ،‬ﺭﻭﺯ ﺭﺍ ﺍﺯ‬

‫ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﺗﺎ ﻏﺮﻭﺏ ﺑﺎﻳﺪ ﺣﺴﺎﺏ ﮐﺮﺩ ﻳﺎ ﺍﺯ ﻧﺼﻒ ﺷﺐ ﺑﻪ ﻧﺼﻒ ﺷﺐ ‪.‬‬ ‫ﻓﺮﻣﻮﺩﻧﺪ ﺑﻨﻮﻳﺲ ﻣﻴﺰﺍﻥ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﺍﺳﺖ ﻧﻪ ﻧﺼﻒ ﺷﺐ "‪.‬‬

‫)ﺹ ‪ ٢٧١ -٢‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ (‬

‫ﺭﺍﻳﺎﻡ ﺍﻋﻴﺎﺩ ﻭ ﻣﺼﻴﺒﺎﺕ‬ ‫ﺍﻣﺮﻳﻪ ﺩ ّ‬ ‫‪ " -٤‬ﺍﻣﺎ ﻣﺤﺎﻓﻞ ﻭ ﻟﺠﻨﺎﺕ ﻭ ﺩﻭﺍﺋﺮ ّ‬

‫ﺍﻭﻟﻰ ﻭﻟﻰ ﻗﺮﺍﺭ ﻗﻄﻌﻰ ﻭ ﻧﻬﺎﺋﻰ ﺩﺭ ﺍﻳﻨﺨﺼﻮﺹ ﺭﺍﺟﻊ ﺑﻪ‬ ‫ﺗﻌﻄﻴﻞ ﺁﻧﻬﺎ ﺍﺣﺴﻦ ﻭ‬ ‫ٰ‬

‫ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﺳﺖ "‪.‬‬ ‫ﺹ ‪٣٤١‬‬

‫****‬

‫)ﺹ ‪ ٣٥٨‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫"ﻧﻬﻰ ﺍﺯ ﺍﻋﺘﺮﺍﺽ ﺑﺪﻳﮕﺮﻯ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻋﻠﻰ َ َ ٍ‬ ‫ﺍﺣﺪ "‪(K ٧٣) .‬‬ ‫ﺍﺣﺪ َ َ‬ ‫‪ِ َ ْ َ َ " -١‬‬ ‫ﻻﻳﻌﺘﺮﺽ ْ َ َ ٌ‬ ‫ٰ‬

‫ﻣﻦ َ َ ٍ‬ ‫ﻋﻠﻰ ْ ِ َ ِ‬ ‫ﺍﺣﺪ‬ ‫ﺗﻌﺘﺮﺿﻮﺍ َ َ‬ ‫ﭐﻟﻌﺒﺎﺩ ِ ْ‬ ‫ﻭﺟﺪﺗﻢ ِ ْ‬ ‫ﺍﻥ َ َ ْ ُ ْ‬ ‫‪َ " -٢‬ﻻ َ ْ َ ِ ُ ْ‬

‫ﻣﺘﺸﺒﺴﻴﻦ ِ َﺑﺎ ْ َ ِ‬ ‫ﺫﺭﻭﻩ ِﻓﻲ َ ْ ِ ِ‬ ‫ﺫﻳﺎﻝ‬ ‫َ ‪َ َ ‬‬ ‫ﭐﻟﺒﻐﻀﺎ‪ُ ْ ُ َ ‬‬ ‫ﺧﻮﺿﻪ ُ َ َ ِ ِ ْ َ‬ ‫ﺭﺍ‪‬ﺤﺔ ْ َ ْ َ‬

‫ﺭﺩﺍ‪ِ َ َ ِ ‬‬ ‫ﭐﻻﺻﺒﺎﺡ "‪) .‬ﺹ ‪ ٢٢٦‬ﺝ ‪ ٣‬ﺍﻣﺮ‬ ‫ﻋﻨﺎﻳﺔ َ ‪ْ ُ ‬‬ ‫ﺭﺑﮑﻢ َ ِ ُ‬ ‫ِ َ‬ ‫ﻓﺎﻟﻖ ْ َ ْ َ ِ‬

‫ﻭ ﺧﻠﻖ (‬

‫ﮐﻞ ﻋﺒﺎﺩ ﺭﺍ ﺑﻨﺼﺎﺋﺢ ﻣﺸﻔﻘﺎﻧﻪ ﻧﺼﻴﺤﺖ ﻧﻤﻮﺩﻳﻢ ﮐﻪ ﺍﺣﺪﻯ‬ ‫‪ّ " -٣‬‬ ‫ﻣﺘﻌﺮﺽ ﺍﺣﺪﻯ ﻧﺸﻮﺩ ﻭ ﻧﻔﺴﻰ ﺑﺎ ﻧﻔﺴﻰ ﻣﺠﺎﺩﻟﻪ ﻧﻨﻤﺎﻳﺪ "‪.‬‬ ‫ّ‬

‫)ﺹ ‪ ٣٢٨‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﮐﺸﺘﻪ ﺷﻮﻧﺪ‬ ‫‪ " -٤‬ﻗﺴﻢ ﺑﺂﻓﺘﺎﺏ ﻓﺠﺮ ﺗﻮﺣﻴﺪ ﮐﻪ ﺍﮔﺮ ّ‬

‫ﺗﻌﺮﺽ ﻧﻤﺎﻳﻨﺪ"‪.‬‬ ‫ﻧﺰﺩ ﺍﻳﻦ ﻋﺒﺪ ﻣﺤﺒﻮﺏ ﺗﺮ ﺍﺯ ﺁﻧﺴﺖ ﮐﻪ ﺑﻪ ﻧﻔﺴﻰ ّ‬ ‫)ﺹ ‪ ١٩٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﻖ ﺍﻟﻘﺎ ﮐﻦ ﮐﻪ ﺩﺭ ﮐﻠﻤﺎﺕ ﺍﺣﺪﻯ‬ ‫ﺍﺣﺒﺎﻯ ّ‬ ‫‪ " -٥‬ﺑﺎﺭﻯ ﺍﻯ ﺳﻠﻤﺎﻥ ﺑﺮ ّ‬

‫ﺑﺪﻳﺪﮤ ﺍﻋﺘﺮﺍﺽ ﻣﻼﺣﻈﻪ ﻣﻨﻤﺎﺋﻴﺪ ﺑﻠﮑﻪ ﺑﺪﻳﺪﮤ ﺷﻔﻘﺖ ﻭ ﻣﺮﺣﻤﺖ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻴﺪ‬ ‫ﻧﺎﺭﻳﻪ ﻧﻮﺷﺘﻪ "‪.‬‬ ‫ﺭﺩ ﺍ‪ ‬ﺍﻟﻮﺍﺡ ّ‬ ‫ﻣﮕﺮ ﺁﻥ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﻟﻴﻮﻡ ﺩﺭ ّ‬

‫)ﺹ ‪ ١٥٣‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﺹ ‪٣٤٢‬‬

‫ﻧﻔﺴﻰ ﻧﻨﻤﺎﻳﺪ ﻭ ﺑﺮ ﻣﺤﺎﺭﺑﻪ ﻗﻴﺎﻡ ﻧﮑﻨﺪ‬ ‫ﺗﻌﺮﺽ ﺑﻪ ْ‬ ‫‪ " -٦‬ﺍﺑﺪﴽ ْ‬ ‫ﻧﻔﺴﻰ ّ‬

‫ﺣﻖ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﻭ ﺍﺧﻼﻕ ﺣﻤﻴﺪﻩ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ "‪.‬‬ ‫ﺷﺄﻥ ﺍﻫﻞ ّ‬ ‫)ﺹ ‪ ٣٠١‬ﻣﺠﻤﻮﻋﮥ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬

‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺗﻌﺮﺽ ﻧﺒﺎﺷﺪ ﻭ ﮐﺴﻰ ﺑﺮ ﮐﺴﻰ ﻧﮑﺘﻪ ﻧﮕﻴﺮﺩ"‪.‬‬ ‫‪ -١‬ﮐﺴﻰ ﺭﺍ ﺑﺎ ﮐﺴﻰ ّ‬ ‫)ﺹ ‪ ٢٥١‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﻭﻝ ﻣﺒﺤﺚ "ﻣﺴﺎﻟﻪ ﺗﻨﺎﺳﺦ " ﺩﺭ ﻣﻔﺎﻭﺿﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻭ ﺩﺭ ّ‬

‫‪ " -٢‬ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﻣﺎ ﺭﺍ ﻣﻘﺼﺪ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ‪ .‬ﺗﻮﻫﻴﻦ‬

‫ﻭﺍﻻ ﺑﻪ ﻭﺟﺪﺍﻥ‬ ‫ﻋﻘﺎﻳﺪ ﻣﻠﻞ ﺩﻳﮕﺮ ﻧﻴﺴﺖ ‪.‬‬ ‫ﻣﺠﺮﺩ ﺑﻴﺎﻥ ﻭﺍﻗﻌﺴﺖ ﻭ ﺑﺲ ّ‬ ‫ّ‬ ‫ﺗﻌﺮﺽ ﻧﻨﻤﺎﺋﻴﻢ ﻭﺍﻋﺘﺮﺍﺽ ﺭﻭﺍ ﻧﺪﺍﺭﻳﻢ "‪.‬‬ ‫ْ‬ ‫ﻧﻔﺴﻰ ّ‬

‫‪ " -٣‬ﺧﺎﻃﺮﻯ ﻧﻴﺎﺯﺍﺭﻳﺪ ﻭ ﮐﻠﻤﮥ ﺳﻮء ﺑﺮ ﺯﺑﺎﻥ ﻧﺮﺍﻧﻴﺪ ﺍﮔﺮ ﺍﺯ ﮐﺴﻰ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺳﻠﻮﮎ ﺩﺭ ﺭﺿﺎﻯ ﺍﻟﻬﻰ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻴﺪ ﺗﻤﺠﻴﺪ ﮐﻨﻴﺪ‬ ‫ﻓﻀﺎﺋﻞ َ‬

‫ﻭﺍﻻ ﺻﻤﺖ ﻭ ﺳﮑﻮﺕ ﺍﺧﺘﻴﺎﺭ ﻧﻤﺎﺋﻴﺪ "‪.‬‬

‫)ﺹ ‪ ١٨٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭﺧﻠﻖ (‬

‫ﻣﺤﺒﺖ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﮔﻔﺘﮕﻮ ﮐﻨﻨﺪ ‪ .‬ﺍﮔﺮ ﺍﻧﺪﮎ‬ ‫‪ " -٤‬ﺑﻨﻬﺎﻳﺖ ﺍﻟﻔﺖ ﻭ‬ ‫ّ‬

‫ﺗﮑﻠﻢ ﻧﻨﻤﺎﻳﻨﺪ ﻭ‬ ‫ﻣﻌﺎﺭﺿﻪ ﺍﻯ ﺑﻤﻴﺎﻥ ﺁﻳﺪ ﺳﮑﻮﺕ ﮐﻨﻨﺪ ‪ .‬ﺩﻳﮕﺮ ﺍﺑﺪﴽ ﻃﺮﻓﻴﻦ ّ‬

‫ﻣﺒﻴﻦ ﺳﺆﺍﻝ ﮐﻨﻨﺪ ‪ .‬ﺍﻳﻨﺴﺖ ُﺣﮑﻢ ﻓﺎﺻﻞ "‪.‬‬ ‫ﺣﻘﻴﻘﺖ ﺣﺎﻝ ﺭﺍ ﺍﺯ ّ‬

‫)ﺹ ‪ ٣٣ -٤‬ﺝ ‪ ٢‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﺹ ‪٣٤٣‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺍﻓﺘﺨﺎﺭ ﺑﺮ ﺩﻳﮕﺮﻯ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﻠﻰ َ َ ٍ‬ ‫ﻟﻴﺲ ِ َ َ ٍ‬ ‫ﻟﻪ َﻭ‬ ‫ﺍﺣﺪ ُ ‪‬‬ ‫ﻻﺣﺪ َ ْ‬ ‫ﺍﺭﻗﺎء َ ُ‬ ‫ﺍﻥ َ ْ َ ِ َ‬ ‫"َْ َ‬ ‫ﮐﻞ َ ِ ‪ُ ‬‬ ‫ﻳﻔﺘﺨﺮ َ َ ٰ‬ ‫ﻋﻠﻰ ُ ‪‬‬ ‫ﮐﻞ‬ ‫ﺍﻧﻪ َ َ‬ ‫ﻫﻮ ِ ‪ُ ‬‬ ‫ﻋﻠﻰ َ ‪ُ ‬‬ ‫ﺍﻟﻪ ِ ّﺍﻻ ُ َ‬ ‫ﺍﻧﻪ َﻻ ِ َ َ‬ ‫َِ ‪ُ ‬‬ ‫ﮐﺎﻥ َ َ ٰ‬ ‫ﺍﺩﻻء َ َ ٰ‬ ‫ﺣﮑﻴﻤﴼ" ‪(K ٧٢) .‬‬ ‫ﺵ◌ﻯ‪ْ ِ َ ‬‬ ‫َ ْ‬

‫ﺗﺮﺍﺏ َ ِ ٍ‬ ‫ﻟ‪‬ﻼ‬ ‫ﻭﺍﺣﺪ ِ ‪ ‬‬ ‫‪ْ َ " -٢‬‬ ‫ﻣﻦ ُ َ ٍ‬ ‫ﺧﻠﻘﻨﺎﮐﻢ ِ ْ‬ ‫ﻟﻢ َ َ ْ َ ُ ْ‬ ‫ﻫﻞ َ َ ْ ُ ْ‬ ‫ﻋﺮﻓﺘﻢ ِ َ‬ ‫ﺗﻔﮑﺮﻭﺍ ِﻓﻲ ُ ‪‬‬ ‫ﻋﻠﻰ َ َ ٍ‬ ‫ﺣﻴﻦ ِﻓﻲ‬ ‫ﻳﻔﺘﺨﺮ َ َ ٌ‬ ‫ﮐﻞ ِ ْ ٍ‬ ‫ﺍﺣﺪ َﻭ َ َ ‪ْ ُ ‬‬ ‫ََْ ِ َ‬ ‫ﺍﺣﺪ َ َ ٰ‬

‫ﻣﻦ َﺷﻰ‪ٍ ِ َ ‬‬ ‫ﺧﻠﻘﻨﺎﮐﻢ ِ‬ ‫ﺍﺫﴽ َ ْ َ ِ‬ ‫ﻭﺍﺣﺪ‬ ‫ﺍﻧﻔﺴﮑﻢ ِ َ‬ ‫َ ْ ِ‬ ‫ﻳﻨﺒﻐﻲ َﮐﻤﺎ َ ْ ُ‬ ‫ﺧﻠﻖ َ ْ ُ ِ ُ ْ‬ ‫َ َ َ ْ ْ ْ‬

‫ﮐﻨﻔﺲ َ ِ َ ٍ‬ ‫ﺭﺟﻞ‬ ‫َ ْ‬ ‫ﻭﺍﺣﺪﺓ ِ َ ْ ُ‬ ‫ﺑﺤﻴﺚ َ ْ ُ ْ َ‬ ‫ﻋﻠﻰ ِ ْ ٍ‬ ‫ﺗﮑﻮﻧﻮﺍ َ َ ْ ٍ‬ ‫ﺍﻥ َ ُ ْ ُ ْ‬ ‫ﺗﻤﺸﻮﻥ َ َ ٰ‬ ‫ﻓﻢ َ ِ ٍ‬ ‫َ ِ ٍَ‬ ‫ﺍﺭﺽ‬ ‫ﻭﺍﺣﺪ َﻭ َ ْ ُ‬ ‫ﺗﺴﮑ ُ ْ َ‬ ‫ﻭﺍﺣﺪﺓ َ َ ‪َ ْ ُ ُ ‬‬ ‫ﻨﻮﻥ ِﻓﻲ َ ْ ٍ‬ ‫ﻭﺗﺎﮐﻠﻮﻥ ِ ْ‬ ‫ﻣﻦ َ ٍ‬

‫َ ِ ٍَ‬ ‫ﺍﻋﻤﺎﻟﮑﻢ‬ ‫ﮐﻴﻨﻮﻧﺎﺗﮑﻢ َﻭ َ ْ َ ِ ُ ْ‬ ‫ﻣﻦ َ ْ ُ ْ َ ِ ُ ْ‬ ‫ﺗﻈﻬﺮ ِ ْ‬ ‫ﺣﺘﻰ َ ْ َ َ‬ ‫ﻭﺍﺣﺪﺓ َ ّ ٰ‬

‫ﺟﻮﺍﻫﺮ ‪ِ ْ ِ ْ ‬‬ ‫ﺁﻳﺎﺕ ‪ِ ْ ِ ْ ‬‬ ‫ﻫﺬﺍ‬ ‫ﭐﻟﺘﺠﺮﻳﺪ َ َ‬ ‫َ​ََْ ِ ُ ْ‬ ‫ﭐﻟﺘﻮﺣﻴﺪ َﻭ َ َ ِ ُ‬ ‫ﻭﺍﻓﻌﺎﻟﮑﻢ َ ُ‬

‫ﻣﻨﻪ‬ ‫ﻋﻠﻴﮑﻢ َﻳﺎ َ َ‬ ‫ﻣﻼ‪ِ َ ْ َ ْ ‬‬ ‫ُ ْ ِ‬ ‫ﭐﻻﻧﻮﺍﺭ َ ْ َ ِ ُ ْ‬ ‫ﻧﺼﺤﻲ َ َ ْ ُ ْ‬ ‫ﻓﭑﻧﺘﺼﺤﻮﺍ ِ ْ ُ‬

‫ﻟﺘﺠﺪﻭﺍ َ َ ِ‬ ‫ﻋﺰﻣﻨﻴﻊ "‪.‬‬ ‫ﻣﻦ َ َ ِ‬ ‫ﺛﻤﺮﺍﺕ ْ ُ ْ ِ‬ ‫ﭐﻟﻘﺪﺱ ِ ْ‬ ‫َِ ِ ُ ْ‬ ‫ﺷﺠﺮ ِ ‪ٍ ْ ِ َ ‬‬

‫)ﻕ ‪ ٦٨‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺩﻭﻧﻪ َ ِ ْ ِ ِ‬ ‫ﻋﻠﻰ ُ ْ ِ ِ‬ ‫ﺑﻌﻠﻤﻪ "‪.‬‬ ‫ﻟﻌﺎﻟﻢ َ ْ‬ ‫ﻟﻦ َ ْ َ ِ َ‬ ‫ﻃﻮﺑﻰ ِ َ ِ ٍ‬ ‫ﻳﻔﺘﺨﺮ َ َ ٰ‬ ‫‪ٰ َ ْ ُ " -٣‬‬

‫)ﺳﻮﺭﺓﺍﻟﺒﻴﺎﻥ ‪ -‬ﺹ ‪ ١١٥‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ﺗﺴﺘﮑﺒﺮﻭﺍ َ َ ْ ِ‬ ‫ﻣﻦ َ ِ‬ ‫ﻻﻥ‬ ‫ﻋﻠﻴﻪ ِ َ ‪‬‬ ‫‪ْ ِ َ " -٤‬‬ ‫ﺫﻟ ْ ٍ‬ ‫ﻴﻞ َﻻ َ ْ َ ْ ِ ُ ْ‬ ‫ﻭﺍﻥ َ َ ْ ُ ْ‬ ‫ﻭﺟﺪﺗﻢ ِ ُ‬ ‫ﻋﻠﻴﻪ ِﻓﻲ َ ‪‬‬ ‫ﻳﻤﺮ َ َ ْ ِ‬ ‫ﻳﻌﻠﻢ‬ ‫َُْ َ‬ ‫ﺳﻠﻄﺎﻥ ْ ِ ‪‬‬ ‫ﭐﻟﻌﺰ َ ُ ‪‬‬ ‫ﭐﻻﻳﺎﻡ َﻭ َﻻ َ ْ َ ُ‬ ‫ﻣﺪ ْ َ ‪ِ ‬‬ ‫ﻣﺸﻴﺘﻪ َ ِ ‪ِ ‬‬ ‫ﺭﺑﮑﻢ‬ ‫ﺫﻟﮏ َ َ ٌ‬ ‫ﻣﻦ َ َ‬ ‫ﮐﻴﻒ َ ِ َ‬ ‫ﺍﺣﺪ ِ ‪‬ﺍﻻ َ ْ‬ ‫ﻣﺸﻴﺔ َ ‪ُ ُ ‬‬ ‫ﮐﺎﻥ َ ِ ‪ُ ُ ‬‬ ‫َْ َ‬

‫ﺍﻋﻠﻰ (‬ ‫ﭐﻟﻌﺰﻳﺰﭐﻟﺤﮑﻴﻢ "‪) .‬ﺳﻮﺭﺓ ﺍﻟﺒﻴﺎﻥ ‪ -‬ﺹ ‪ ١١٤-٥‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ْ َ ِ ِْ َ ِ ِ‬ ‫ٰ‬

‫ﺹ ‪٣٤٤‬‬

‫ﻣﻦ ِ َ ِ‬ ‫ﻋﻠﻰ َ َ ٍ‬ ‫ﺑﻤﺎ‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﺍﺣﺪ ِ ْ‬ ‫ﺍﻥ َ ْ َ ِ ُ ْ‬ ‫‪ْ ُ ّ ِ " -٥‬‬ ‫ﻋﺒﺎﺩﻱ ِ َ‬ ‫ﺗﻔﺘﺨﺮﻭﺍ َ َ ٰ‬

‫ﻣﻦ َ َ ِ ِ‬ ‫ﺗﺮﻭﻧﻪ‬ ‫ﭐﻻﺭﺽ‪َ ْ َ .‬‬ ‫ﺯﺧﺎﺭﻑ ْ َ ْ ِ‬ ‫ﺍﻭﻧﻴﺘﻢ ِ ْ‬ ‫ََُْْ ْ‬ ‫ﻳﻔﻨﻰ َﻣﺎ َ َ ْ َ ُ‬ ‫ﺳﻮﻑ َ ْ َ ٰ‬ ‫ﻟﻠﻪ ْ َ ْ ِ‬ ‫ﭐﻟﻤﻠﮏ ِ ّ ِ‬ ‫ﭐﻟﻌﺰﻳﺰ‬ ‫ﭐﻟﻔﺮﺩ ْ َ ِ ْ ِ‬ ‫ﻭﻳﺒﻘﻰ ْ ُ ْ ُ‬ ‫ﭐﻟﻴﻮﻡ َ َ ْ َ‬ ‫َْْ َ‬

‫ْ َ ِ ِْ‬ ‫ﭐﻟﺤﻤﻴﺪ "‪) .‬ﺹ ‪ ٨٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺗﻔﺎﻕ‬ ‫‪ " -٦‬ﺍﺯ ﺍﻓﺘﺨﺎﺭ ﮐﻪ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺍﺳﺖ ﺑﮕﺬﺭﻳﺪ ﻭ ﺑﺂﻧﭽﻪ ّ‬ ‫ﻋﻠﺖ ّ‬

‫ﺍﺑﻬﻰ (‬ ‫ﻓﺮﺩﻭﺳﻴﻪ ‪ -‬ﺹ ‪ ٣٧‬ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ‬ ‫ﺗﻮﺟﻪ ﻧﻤﺎﺋﻴﺪ "‪) .‬ﮐﻠﻤﺎﺕ‬ ‫ّ‬ ‫ﺍﺳﺖ ّ‬ ‫ٰ‬

‫ﻋﺎﻟﻢ ﺧﺮﺍﺏ ﺷﺪ ﻭ ﻭﻳﺮﺍﻥ‬ ‫‪ " -٧‬ﺑﺮﺗﺮﻯ ﻭ ﺑﻬﺘﺮﻯ ﮐﻪ ﺑﻤﻴﺎﻥ ﺁﻣﺪ َ‬

‫ﺍﻋﻠﻰ‬ ‫ﺭﺣﻤﻦ ﺁﺷﺎﻣﻴﺪﻩ ﺍﻧﺪ ﻭ ﺑﺎﻓﻖ‬ ‫ﻣﺸﺎﻫﺪﻩ ﮔﺸﺖ ‪ .‬ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺯ ﺑﺤﺮ ﺑﻴﺎﻥ‬ ‫ٰ‬ ‫ٰ‬ ‫ﻧﺎﻇﺮﻧﺪ ﺑﺎﻳﺪ ﺧﻮﺩ ﺭ ﺍ ﺩﺭ ﻳﮏ ﺻﻘﻊ ﻭ ﺩﺭ ﻳﮏ ﻣﻘﺎﻡ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻨﺪ ‪ .‬ﺍﮔﺮ ﺍﻳﻦ‬ ‫ﺍﺑﻬﻰ ﺩﻳﺪﻩ‬ ‫ﺟﻨﺖ‬ ‫ﻗﻮﮤ ﺍﻟﻬﻰ‬ ‫ﻣﺤﻘﻖ ﮔﺮﺩﺩ َ‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ّ‬ ‫ﻓﻘﺮﻩ ﺛﺎﺑﺖ ﺷﻮﺩ ﻭ ﺑﺤﻮﻝ ﻭ ّ‬ ‫ٰ‬

‫ﺣﻖ ﻣﻮﺟﻮﺩ ﻭﻟﮑﻦ ﺧﻮﺩ ﺭﺍ‬ ‫ﺷﻮﺩ ﺑﻠﻰ ﺍﻧﺴﺎﻥ ﻋﺰﻳﺰ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﺩﺭ ّ‬ ‫ﮐﻞ ﺁﻳﮥ ّ‬

‫ﻃﻮﺑﻰ ﺍﺯ‬ ‫ﺍﺭﻓﻊ ﺩﻳﺪﻥ ﺧﻄﺎﺋﻰ ﺍﺳﺖ ﮐﺒﻴﺮ ‪.‬‬ ‫ﺍﻋﻠﻢ ﻭ َﺍﺭﺟﺢ ﻭ َﺍﻓﻀﻞ‬ ‫َ‬ ‫ﻭﺍﺗﻘﻰ ﻭ َ‬ ‫ٰ‬ ‫ٰ‬ ‫ﻣﻮﻓﻖ ﮔﺸﺘﻪ ﺍﻧﺪ"‪.‬‬ ‫ﻋﻨﺪﭐ‪ّ ‬‬ ‫ﻣﻦ ِ ْ‬ ‫ﻣﺰﻳﻨﻨﺪ ﻭ ِ ْ‬ ‫ﺍﺗﺤﺎﺩ ّ‬ ‫ﺑﺮﺍﻯ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﻄﺮﺍﺯ ﺍﻳﻦ ّ‬ ‫)ﺹ ‪ ٣٩٦-٧‬ﺍﺩﻋﻴﮥ ﺣﻀﺮﺕ ﻣﺤﺒﻮﺏ (‬

‫‪ " -٨‬ﺍﻯ ﭘﺴﺮ ﺧﺎﮎ ﺑﺮﺍﺳﺘﻰ ﻣﻴﮕﻮﻳﻢ ﻏﺎﻓﻞ ﺗﺮﻳﻦ ﻋﺒﺎﺩ ﮐﺴﻰ‬

‫ﺗﻔﻮﻕ ﺟﻮﻳﺪ ﺑﮕﻮ ﺍﻯ‬ ‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻗﻮﻝ ﻣﺠﺎﺩﻟﻪ ﻧﻤﺎﻳﺪ ﻭ ﺑﺮ ﺑﺮﺍﺩﺭ ﺧﻮﺩ ّ‬ ‫ﺑﺮﺍﺩﺭﺍﻥ ﺑﺎﻋﻤﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﺭﺍﺋﻴﺪ ﻧﻪ ﺑﺎﻗﻮﺍﻝ "‪.‬‬

‫)ﻕ ‪ ٥‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺹ ‪٣٤٥‬‬

‫ﻣﺤﺒﺖ ﺳﻠﻮﮎ ﻧﻤﺎﻳﻨﺪ‬ ‫ﮐﻞ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺑﻪ ﺭﻓﻖ ﻭ ﻣﺪﺍﺭﺍ ﻭ‬ ‫‪ " -٩‬ﺑﺎﻳﺪ ّ‬ ‫ّ‬

‫ﻭ ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ ﺍﺩﺭﺍﮎ ﺑﻌﻀﻰ ﻣﺮﺍﺗﺐ ﻋﺎﺟﺰ ﺑﺎﺷﺪ ﻳﺎ ﻧﺮﺳﻴﺪﻩ ﺑﺎﺷﺪ ﺑﺎﻳﺪ‬ ‫ﻣﻦ ُ ْ ِ‬ ‫ﺩﻭﻥ‬ ‫ﺗﮑﻠﻢ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻭ ﺭﺍ‬ ‫ﺑﮑﻤﺎﻝ ﻟﻄﻒ ﻭ ﺷﻔﻘﺖ ﺑﺎ ﺍﻭ ّ‬ ‫ّ‬ ‫ﻣﺘﺬﮐﺮ ﮐﻨﻨﺪ ِ ْ‬

‫ﻋﻠﻮﻯ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﻨﺪ"‪) .‬ﺹ ‪ ٢٢١‬ﻣﺠﻤﻮﻋﮥ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬ ‫ﺁﻧﮑﻪ ﺩﺭ ﺧﻮﺩ ﻓﻀﻠﻰ ﻭ ّ‬ ‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﻧﻈﺮ ﺑﻪ ﻧﻘﺼﺎﻥ ﺧﻠﻖ ﻧﮑﻨﻴﺪ ‪.‬ﺑﺪﻳﺪﮤ ﮐﻤﺎﻝ ﻧﻈﺮ ﻧﻤﺎﺋﻴﺪ‪ .‬ﻫﺮﭼﻨﺪ‬

‫ﺍﻣﺎ ﺷﻤﺎ ﻧﻈﺮ ﺑﻪ ﺑﺰﺭﮔﻮﺍﺭﻯ ﮐﻨﻴﺪ‬ ‫ﺿﻌﻴﻒ ﻧﺎﺩﺍﻧﻨﺪ ﻭ ﺳﺴﺖ ﺩ ﺭﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ّ‬

‫ﻋﺰﺕ ﻭﺍﺣﺘﺮﺍﻡ ﺩﺍﺭﻳﺪ ﻭ ﺭﻋﺎﻳﺖ ﻭ ﺧﺪﻣﺖ ﮐﻨﻴﺪ‪.‬‬ ‫ﻭ ﺧﻮﺷﺮﻓﺘﺎﺭﻯ ﻧﻤﺎﺋﻴﺪ‪ّ .‬‬ ‫ﺧﻮﺩ ﺭ ﺍ ﺧﺎﺩﻡ ﺩﺍﻧﻴﺪ‪ .‬ﺟﻤﻴﻊ ﺧﻠﻖ ﺭﺍ ﻣﺨﺪﻭﻡ ﺷﻤﺮﻳﺪ ‪ .‬ﺧﻮﺩ ﺭﺍ ﻧﺎﻗﺺ‬

‫ﻋﺎﻟﻤﻴﺎﻥ ﺭﺍ ﮐﺎﻣﻞ ﺑﻴﻨﻴﺪ ﻳﻌﻨﻰ ﻧﻮﻋﻰ ﺭﻓﺘﺎﺭ ﮐﻨﻴﺪ ﮐﻪ ﺷﺨﺺ ﻧﺎﻗﺺ‬ ‫ﮔﻮﺋﻴﺪ ﻭ َ‬

‫ِ‬ ‫ﺍﻧﺴﺎﻥ ﮐﺎﻣﻠﻰ ﻧﻤﺎﻳﺪ ﻭ ﺣﻘﻴﺮﻯ ﺩﺭ ﻣﻘﺎﺑﻞ ﮐﺒﻴﺮﻯ ﺭﻓﺘﺎﺭ ﮐﻨﺪ‪ .‬ﺍﻳﻨﺴﺖ‬ ‫ﺍﺣﺘﺮﺍﻡ‬ ‫ِ‬ ‫ﺭﻭﺣﻲ ِ ِ ِ ِ‬ ‫ﭐﻟﻔﺪﺍء"‪.‬‬ ‫ﻭﺻﺎﻳﺎﻯ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻭ ﻧﺼﺎﺋﺢ ﺍﺳﻢ ﺍﻋﻈﻢ ُ ْ ِ‬ ‫ﻟﻌﺒﺎﺩﻩ ِ َ‬ ‫)ﺹ ‪ ٩٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫*ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ "ﺗﻮﺍﺿﻊ ﻭ ﻓﺮﻭﺗﻨﻰ "‪" -‬ﺧﺪﻣﺖ ﺧﻠﻖ "‬

‫"ﻧﻬﻰ ﺍﺯ ﺍﻋﺘﺮﺍﺽ ﺑﺮ ﺩﻳﮕﺮﻯ "‪" -‬ﻧﻬﻰ ﺍﺯ ﺩﻝ ﺷﮑﺴﺘﻦ ﻭ ﺧﺎﻃﺮ ﺁﺯﺍﺭﻯ "‪-‬‬

‫"ﻧﻬﻰ ﺍﺯ ﻏﺮﻭﺭ ﻭ ﺧﻮﺩ ﭘﺴﻨﺪﻯ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫*****‬

‫ﺹ ‪٣٤٦‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺍﻓﻴﻮﻥ "‬

‫ﺗﻬﻴﻪ ‪ -‬ﺧﺮﻳﺪ ‪ -‬ﻓﺮﻭﺵ ‪ -‬ﺍﺳﺘﻌﻤﺎﻝ (‬ ‫) ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ "‬

‫ﻣﻌﺸﺮ‬ ‫ﭐﻟﻤﻴﺴﺮ َﻭ ْ َ ْ ُ ْ ُ‬ ‫ﭐﻻﻓﻴﻮﻥ ْ َ ِ ُ ْ‬ ‫ﺣﺮﻡ َ َ ْ ُ ْ‬ ‫ﻋﻠﻴﮑﻢ َ ْ ِ ُ‬ ‫ﭐﺟﺘﻨﺒﻮﺍ َﻳﺎ َ ْ َ َ‬ ‫ُ ‪َ‬‬ ‫ﺍﻥ‬ ‫ﭐﻟﺨ ْ ِ‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ْ َ‬ ‫ﭐﻟﻤﺘﺠﺎﻭﺯﻳﻦ ِ ‪ْ ُ ‬‬ ‫ﻠﻖ َﻭ َﻻ َ ُ ْ ُ ‪‬‬ ‫ﻣﻦ ْ ُ ِ َ ِ ِ ْ َ‬ ‫ﺗﮑﻮﻧﻦ ِ َ‬

‫ﺍﺑﺪﺍﻧﮑﻢ‬ ‫ﺗﺴﺘﻌﻤﻠﻮﺍ َﻣﺎ َ ْ َ ُ‬ ‫ﻳﻀﺮ َ ْ َ َ ُ ْ‬ ‫ﻫﻴﺎﮐﻠﮑﻢ َﻭ ِ ُ ‪‬‬ ‫ﺗﮑﺴﻞ ِ ِﺑﻪ َ َ ِ ُ ُ ْ‬ ‫َ َِْْ ُْ‬

‫ﮐﻞ‬ ‫ﺑﺬﻟﮏ ُ ‪‬‬ ‫ﻳﻨﻔﻌﮑﻢ َ ْ َ ُ‬ ‫ﻳﺸﻬﺪ ِ َ ِ َ‬ ‫ﻟﮑﻢ ِ ‪‬ﺍﻻ َﻣﺎ َ ْ َ ُ ُ ْ‬ ‫ﺍﺭﺩﻧﺎ َ ُ ْ‬ ‫ِ‪‬‬ ‫ﺍﻧﺎ َﻣﺎ َ َ ْ َ‬ ‫ﺗﺴﻤﻌﻮﻥ ")‪(K ١٥٥‬‬ ‫ﺍﻧﺘﻢ َ ْ َ ُ ْ َ‬ ‫ﻟﻮ َ ْ ُ ْ‬ ‫ﭐﻻﺷﻴﺎ‪ْ َ ‬‬ ‫ْ َ َْ‬

‫ﻭ ﺩﺭ ﺁﺧﺮ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺷﺮﺏ ْ َ ْ ُ ْ ِ‬ ‫ﻋﻦ‬ ‫‪ْ َ " -٢‬‬ ‫ﻧﻬﻴﻨﺎﮐﻢ َ ْ‬ ‫ﺍﻧﺎ َ َ ْ َ ُ ْ‬ ‫ﭐﻻﻓﻴﻮﻥ ِ ‪‬‬ ‫ﺣﺮﻡ َ َ ْ ُ ْ‬ ‫ﻗﺪ ُ ‪َ ‬‬ ‫ﻋﻠﻴﮑﻢ ُ ْ ُ‬

‫ﭐﻟﮑﺘﺎﺏ َﻭ ‪ِ ‬‬ ‫ﻟﻴﺲ‬ ‫َِ َ‬ ‫ﻋﻈﻴﻤﴼ ِﻓﻲ ْ ِ َ ِ‬ ‫ﻧﻬﻴﴼ َ ِ ْ‬ ‫ﺫﻟﮏ َ ْ‬ ‫ﺷﺮﺏ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ْ َ‬ ‫ﭐﻟﺬﻱ َ ِ َ‬ ‫ﺍﺗﻘﻮﺍ ﭐ‪َ َ‬ﻳﺎ ُ ْ ِ‬ ‫ﭐﻻﻟﺒﺎﺏ " )‪(K١٩٠‬‬ ‫ِ ‪‬‬ ‫ﺍﻭﻟﻰ ْ َ ْ َ ِ‬ ‫ﻣﻨﻰ ِ ‪ْ ُ ‬‬ ‫ْ‬

‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﺬﺍﺏﭐ‪ِ‬‬ ‫ﺍﻣﺎ ﻣﺴﺄﻟﻪ ﺍﻓﻴﻮﻥ ﮐﺜﻴﻒ ﻣﻠﻌﻮﻥ َ ُ ْ ُ‬ ‫ﻣﻦ َ َ ِ‬ ‫ﻧﻌﻮﺫ ِﺑﭑ‪ْ ِ ِ‬‬ ‫‪ّ " -١‬‬

‫ﺿﺮﺑﻰ ﺍﺯ ﺟﻨﻮﻥ ﻭ‬ ‫ﻣﺤﺮﻡ ﻭ ﻣﺬﻣﻮﻡ ﻭ ُﺷﺮﺑﺶ‬ ‫ً‬ ‫ﺑﺼﺮﻳﺢ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ُ َ ‪ْ ‬‬ ‫ﻋﻘﻼ َ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﺤﺮﻭﻡ ‪ .‬ﭘﻨﺎﻩ ﺑﺨﺪﺍ ﻣﻴﺒﺮﻡ ﺍﺯ‬ ‫ﺑﺘﺠﺮﺑﻪ ﻣﺮﺗﮑﺐ ﺁﻥ ّ‬ ‫ﺑﮑﻠﻰ ﺍﺯ َ‬

‫ﺍﺭﺗﮑﺎﺏ ﭼﻨﻴﻦ ﺍﻣﺮ ﻓﻈﻴﻌﻰ ﮐﻪ ﻫﺎﺩﻡ ﺑﻨﻴﺎﻥ ﺍﻧﺴﺎﻧﻴﺴﺖ ﻭ ﺳﺒﺐ ﺧﺴﺮﺍﻥ ﺍﺑﺪﻯ ‪.‬‬ ‫ﺟﺎﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﮕﻴﺮﺩ ‪،‬ﻭﺟﺪﺍﻥ ﺑﻤﻴﺮﺩ ‪ ،‬ﺷﻌﻮﺭ ﺯﺍﺋﻞ ﺷﻮﺩ ‪ ،‬ﺍﺩﺭﺍﮎ ﺑﮑﺎﻫﺪ ‪،‬‬

‫ﺯﻧﺪﻩ ﺭ ﺍﻣﺮﺩﻩ ﻧﻤﺎﻳﺪ ‪ ،‬ﺣﺮﺍﺭﺕ ﻃﺒﻴﻌﺖ ﺭﺍ ﺍﻓﺴﺮﺩﻩ ﮐﻨﺪ ‪ .‬ﺩﻳﮕﺮ ﻧﺘﻮﺍﻥ‬

‫ﻣﻀﺮﺗﻰ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﺗﺼﻮﺭ ﻧﻤﻮﺩ ‪ .‬ﺧﻮﺷﺤﺎ ﺑﺤﺎﻝ ﻧﻔﻮﺳﻰ ﮐﻪ ﻧﺎﻡ ﺗﺮﻳﺎﮎ ﺑﺮ‬ ‫ّ‬

‫ﺹ ‪٣٤٧‬‬

‫ﺯﺑﺎﻥ ﻧﺮﺍﻧﻨﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺁﻥ ‪ .‬ﺍﻯ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺟﺒﺮ ﻭ ُﻋﻨﻒ ﻭ‬

‫ﺯﺟﺮ ﻭ ﻗﻬﺮ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﮤﺍﻟﻬﻰ ﻣﺬﻣﻮﻡ ﻭﻟﻰ ﺩﺭ ﻣﻨﻊ ﺍﺯ ُﺷﺮﺏ ﺍﻓﻴﻮﻥ ﺑﺎﻳﺪ ﺑﻬﺮ‬

‫ﻋﻈﻤﻰ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺧﻼﺻﻰ ﻭ ﻧﺠﺎﺕ‬ ‫ﺗﺸﺒﺚ ﻧﻤﻮﺩ ﺑﻠﮑﻪ ﺍﺯ ﺍﻳﻦ ﺁﻓﺖ ُ‬ ‫ﺗﺪﺑﻴﺮﻯ ّ‬ ‫ٰ‬

‫ﻳﺎﺑﺪ")ﺹ ‪ ٣٢٨-٩‬ﺝ ‪ ١‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭﺹ ‪ ٤٣٣‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﮐﻞ‬ ‫‪ " -٢‬ﺩﺭ ﺧﺼﻮﺹ ﺍﻓﻴﻮﻥ ﻣﺮﻗﻮﻡ ﻧﻤﻮﺩﻳﺪ ﺷﺎﺭﺏ ﻭ ﺷﺎﺭﻯ ﻭ ﺑﺎﻳﻊ ّ‬

‫ﻧﺺ ﺍﻟﻬﻰ ﺣﺮﺍﻡ ﺍﺳﺖ ‪.‬‬ ‫ﻣﺤﺮﻭﻡ ﺍﺯ ﻓﻴﺾ ﻭ ﻋﻨﺎﻳﺖ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﻭ ﺑﺼﺮﻳﺢ ّ‬

‫ﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ ﺻﺪ ﺩﺭﺟﻪ ﺗﻔﻀﻴﻞ ﺑﺮ ﺷﺎﺭﺏ ﺍﻓﻴﻮﻥ ﺩﺍﺭﺩ ‪ .‬ﺩﺭ ﺳﺎﺣﺖ ﺍﻗﺪﺱ‬

‫ﻐﻴﺮ‬ ‫ﺑﺴﻴﺎﺭ ﻣﺬﻣﻮﻡ ﺑﻮﺩ ﺑﻘﺴﻤﻰ ﮐﻪ ﻫﺮ ﻭﻗﺖ ﺫﮐﺮ ﺍﻓﻴﻮﻥ ﻣﻴﺸﺪ ﭼﻬﺮﮤ ﻣﺒﺎﺭﮎ ﻣﺘ ّ‬ ‫ﻣﻴﺸﺪ ‪ .‬ﺑﺎﻳﻦ ﺩﺭﺟﻪ ﻣﺬﻣﻮﻡ ﻭ ﺣﺮﺍﻡ ﺍﺳﺖ ‪.‬ﻣﮕﺮ ﮐﺴﻰ ﺑﺠﻬﺖ ﻣﻌﺎﻟﺠﻪ ﺧﺮﻳﺪ‬

‫ﻭ ﻓﺮﻭﺵ ﻧﻤﺎﻳﺪ ﮐﻪ ﺩﺭ ﺍﺟﺰﺍ ﺧﺎﻧﻪ ﻫﺎ ﻣﺤﺾ ﻣﻌﺎﻟﺠﻪ ﺍﻣﺮﺍﺽ ﺻﺮﻑ ﮐﻨﻨﺪ "‪.‬‬

‫)ﺹ ‪ ٥٨-٩‬ﺝ ‪ ٢‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﻗﻀﻴﻪ ﺗﺮﻳﺎﮎ ﻧﻔﻮﺱ ﺭﺍ ﺍﺯ ﺧﺎﮎ ﭘﺴﺖ ﺗﺮ ﮐﻨﺪ ﻭ ﺍﺯ‬ ‫ﺍﻣﺎ‬ ‫ّ‬ ‫‪ّ " -٣‬‬

‫ﻋﻈﻢ ﺭﻣﻴﻢ ﭘﻮﺳﻴﺪﻩ ﺗﺮ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪ ‬ﭼﻘﺪﺭ ﻋﺠﻴﺐ ﺍﺳﺖ ﻭ ﭼﻘﺪﺭ ﻏﺮﻳﺐ ﮐﻪ‬

‫ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺭﺍ ﺯﻧﺪﻩ ﻣﺮﺩﻩ ﻧﻤﺎﻳﺪ ﻭ ﺍﻓﺴﺮﺩﻩ ﻭ ﭘﮋﻣﺮﺩﻩ ﮐﻨﺪ ﻭ ﺟﺰ ﺿﺮﺭ ﺍﺛﺮ‬ ‫ﻣﺼﺮ ﺑﺮ ﺣﺼﻮﻝ ﺍﻳﻦ ﺿﺮﺭ ﮔﺮﺩﺩ ‪َ .‬ﻭﺍ‪‬‬ ‫ﻧﺒﻴﻨﺪ ﻭ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﮕﻮﻧﻪ‬ ‫ّ‬ ‫‪ِ‬‬ ‫ﻻﺍﻟﻪ ِ ‪‬ﺍﻻ ُﻫﻮ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺯﻧﺪﻩ ﺩﺭ ﻗﺒﺮ ﻧﺸﻴﻨﺪ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ‬ ‫ﭐﻟﺬﻱ َ ِ َ َ‬

‫ﺍﻟﺒﺘﻪ ﺧﻮﻳﺶ‬ ‫ﻣﺮﺗﮑﺐ ُﺷﺮﺏ ﺍﻓﻴﻮﻥ ﺷﻮﺩ ﻭ ﻣﻈﻬﺮ َ ْ ُ ُ ْ ُ‬ ‫ﺍﻟﺒﺘﻪ ّ‬ ‫ﻓﻨﻮﻥ ﮔﺮﺩﺩ‪ّ .‬‬ ‫ﺍﻟﺠﻨﻮﻥ ُ ُ ْ‬

‫ﻭ ﺑﻴﮕﺎﻧﻪ ﺭﺍ ﻧﺼﻴﺤﺖ ﻧﻤﺎﺋﻴﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﻋﻤﻞ ﻗﺒﻴﺢ ﻣﻤﺎﻧﻌﺖ ﮐﻨﻴﺪ ﮐﻪ ﺍﻟﻴﻮﻡ ﺩﺭ‬ ‫ﻣﺤﺮﻣﺎﺕ ﺷﺮﺏ ﺗﺮﻳﺎﮎ ﺍﺳﺖ "‪.‬‬ ‫ﻣﻘﺪﺱ ﺍﻋﻈﻢ‬ ‫ﺁﺳﺘﺎﻥ ّ‬ ‫ّ‬

‫)ﺹ ‪ ٣٧-٨‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫ﺹ ‪٣٤٨‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ّ‬ ‫ﺷﺎﺭﺏ ﺑﻬﺎﺋﻰ ﻧﻪ‬ ‫‪ُ " -١‬ﺷﺮﺏ ﻭ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻓﻴﻮﻥ ﺍﺯ‬ ‫ﻣﺤﺮﻣﺎﺕ ﺍﺳﺖ ﻭ ِ‬ ‫ّ‬

‫ﮐﻠﻰ‬ ‫ﺩﻓﻌﺔ‬ ‫ﺯﻣﺮﻩﻣﺆﻣﻨﻴﻦ ﺩﺍﺧﻞ ﻧﻴﺴﺖ ﻭﻟﻰ ﺍﮔﺮ ﺗﺮﮎ ﺁﻥ‬ ‫ﻭ ﺩﺭ‬ ‫ﻭﺍﺣﺪﺓ ﺿﺮﺭ ّ‬ ‫ً‬ ‫ً‬ ‫ً‬

‫ﻣﺘﺪﺭﺟﴼ‬ ‫ﺻﻤﻴﻤﻴﺖ‬ ‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻣﺆﻣﻦ ﺣﻘﻴﻘﻰ ﺑﺎﻳﺪ ﺩﺭ ﮐﻤﺎﻝ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻗﺪﺍﻡ ﺑﻪ ﺗﺮﮎ ﺁﻥ ﻧﻤﺎﻳﺪ "‪.‬‬

‫)ﺹ ‪ ٤٣٥‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺣﺘﻤﻴﻪ ﺍﺳﺖ ‪ .‬ﻟﻬﺬﺍ‬ ‫ﻣﺤﺮﻣﺎﺕ ﻣﻨﺼﻮﺻﮥ‬ ‫‪ " -٢‬ﺷﺮﺏ ﺧﻤﺮ ﻭ ﺗﺮﻳﺎﮎ ﺍﺯ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺘﺪﺭﺟﴼ ﺗﺮﮎ ﻧﮑﻨﻨﺪ ﻭﺍﺯ ﻧﺼﻴﺤﺖ ﻭ ﺍﻧﺬﺍﺭ‬ ‫ﺍﮔﺮ ﺍﻓﺮﺍﺩ ﺍﺟﺘﻨﺎﺏ ﻧﻨﻤﺎﻳﻨﺪ ﻭ‬ ‫ّ‬

‫ﻣﺘﻨﺒﻪ ﻧﺸﻮﻧﺪ ﻭ ﻋﻤﺪﴽ ﻣﺪﺍﻭﻣﺖ ﻧﻤﺎﻳﻨﺪ ‪ ،‬ﺍﻧﻔﺼﺎﻝ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺟﺎﻣﻌﻪ‬ ‫ﻣﺤﻔﻞ ّ‬

‫ﺑﮑﻤﺎﻝ ﺣﺰﻡ ﻭ ﻣﺘﺎﻧﺖ ﺍﻋﻼﻥ ﻧﻤﺎﺋﻴﺪ "‪) .‬ﺹ ‪ ٤٦٢‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬ ‫ﻣﮑﺮﻭﻫﻴﺖ ﺩﺧﺎﻥ "‬ ‫*ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ "ﻧﻬﻰ ﺍﺯ ﺣﺸﻴﺶ "‪" -‬‬ ‫ّ‬

‫ﻧﻬﻰ ﺍﺯ ﻣﺴﮑﺮﺍﺕ " ‪" -‬ﻧﻬﻰ ﺍﺯ ﻣﺸﺎﻏﻞ ﺣﺮﺍﻡ ﻭ ﺍﺣﺘﮑﺎﺭ" ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫*****‬

‫ﺹ ‪٣٤٩‬‬

‫ﺗﻤﻨﺎﻯ ﻣﻮﺕ "‬ ‫"ﻧﻬﻰ ﺍﺯ ﺍﻧﺘﺤﺎﺭ ﻭ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﮐّﻞ ﺑﺤﻔﻆ ﻧﻔﺲ ﺧﻮﺩ ﻣﺄﻣﻮﺭﻧﺪ ﮐﻪ ﺷﺎﻳﺪ ﺧﺪﻣﺘﻰ ﺍﺯ ﻧﻔﻮﺱ‬ ‫ﻟﻴﺲ ِ َ َ ٍ‬ ‫ﺍﻥ‬ ‫ﺣﻖ ﻇﺎﻫﺮ ﺷﻮﺩ َ َ‬ ‫ﻻﺣﺪ َ ْ‬ ‫ﺍﺭﺩﻧﺎﻩ َ ُ ْ‬ ‫ﺩﺭ ﺍﻣﺮ ّ‬ ‫ﻫﺬﺍ َﻣﺎ َ َ ْ َ ُ‬ ‫ﻟﻬﻢ ِ ْ َ‬

‫ﻣﻦ َ َ ِ‬ ‫ﻳﺘﺠﺎﻭﺯﻣﻦ ُ ُ ْ َ ِ‬ ‫ﻗﻠﻤﻰ‬ ‫ﺍﻥ ْ ُ ِ‬ ‫ﺣﺪﻭﺩﻩ َ ْ‬ ‫ﺟﺮﻯ ِ ْ‬ ‫َ​َ َ َ​َِ ْ‬ ‫ﭐﻟﻨﺎﺱ ِ َ‬ ‫ﺁﺅﻣﺮ ‪َ ‬‬ ‫ﺑﻤﺎ َ َ ٰ‬ ‫َ‬ ‫ﻣﻦ‬ ‫ﭐﻻﻋﻠﻰ ِﻓﻲ َ َ‬ ‫ﻟﻴﻌﺮﻓﻦ َﻭ َ ُ ْ ُ ‪‬‬ ‫ﭐﻟﻤﻘﺎﻡ ِ َ ْ ِ ُ ّ‬ ‫ﻳﮑﻮﻧﻦ ِ َ‬ ‫ﻫﺬﺍ ْ َ َ ِ‬ ‫ْ َ َْ ٰ‬ ‫ﭐﻟﻌﺎﻣﻠﻴﻦ "‪) .‬ﺹ ‪ ١٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫َْ ِ​ِْ َ‬

‫ﻋﺎﻟﻢ ﺩﺭ‬ ‫‪ " -٢‬ﺍﺯ ﺑﺮﺍﻯ ﺍﺣﺪﻯ ﺳﺰﺍﻭﺍﺭ ﻧﻴﺴﺖ ﮐﻪ ﻃﻠﺐ ﺧﺮﻭﺝ ﺍﺯ ﺍﻳﻦ َ‬

‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﺍﻟﻰ ﺍﻓﻖ ‪ٰ ‬‬ ‫ﺍﻳﺎﻡ ﻇﻬﻮﺭ ﻣﺎﻟﮏ ﻗﺪﻡ ﻧﻤﺎﻳﺪ ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﻓﻰ ّ‬ ‫ّ‬ ‫ﮐﻞ ﺍﻻﺣﻴﺎﻥ ﻧﺎﻇﺮﴽ ٰ‬

‫ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻫﺪ ﮐﻪ ﺧﺪﻣﺘﻰ ﺍﺯ ﺍﻭ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺍﺑﺪﻉ ﺍﻣﻨﻊ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭﻟﻮ‬ ‫ﺧﻴﺮ‬ ‫ﺍﻥ َ َ‬ ‫ﻫﺬﺍ َ َ ْ ٌ‬ ‫ﺑﺬﮐﺮ ﮐﻠﻤﻪ ﺍﻯ ﺍﺯ ﮐﻠﻤﺎﺕ ﺍﻭ ﺑﺎﺷﺪ ِ ‪‬‬ ‫ﻋﻈﻴﻢ َﻭ َ ْ ٌ‬ ‫ﻟﻔﻀﻞ َ ِ ْ ٌ‬

‫ﻋﻈﻴﻢ "‪.‬‬ ‫ﺍﻣﺮ َ ِ ْ ٌ‬ ‫ﻋﻈﻴﻢ ٌَﻭ َ ْ ٌ‬ ‫َ ِ ْ‬

‫)ﺹ ‪ ٢١٣-٤‬ﺝ ‪ ٤‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺗﺮﻗﻰ‬ ‫ﺣﻖ ﻭ ﺍﺣﮑﺎﻡ ﺍﻟﻬﻰ ﺟﻤﻴﻊ ﺍﺯ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﺍﻧﺴﺎﻥ ﻭ ّ‬ ‫‪ " -٣‬ﻇﻬﻮﺭ ّ‬

‫ﻋﻠﺖ‬ ‫ﻭﺍﻣﺜﺎﻝ ﺁﻥ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻟﺬﺍ ﺁﻧﭽﻪ ﺳﺒﺐ ﻭ ّ‬ ‫ﺍﻭ ﻭ ﺣﻔﻆ ﺍﻫﻞ َ‬ ‫ﻋﺎﻟﻢ َ‬

‫ﻣﻘﺪﻡ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺍﻳﻦ‬ ‫ﺣﻔﻆ ﻭ‬ ‫ﺻﺤﺖ ﻭ ﺳﻼﻣﺘﻰ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﺴﺖ ّ‬ ‫ّ‬ ‫ﻓﻘﺮﻩ ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﺍﺳﺖ "‪.‬‬

‫)ﺹ ‪ ٢٨٠‬ﻣﺠﻤﻮﻋﮥ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬

‫ﻋﺸﺎﻗﻰ ﮐﻪ ﺑﺪﺳﺖ ﺧﻮﺩ ﺧﻮﻳﺸﺘﻦ ﺭﺍ‬ ‫ﻭ ﺩﺭ ﻟﻮﺡ ﺭﺋﻴﺲ ﺑﻠﺴﺎﻥ ﻋﺮﺑﻰ ﺩﺭ ﺍﺷﺎﺭﻩ ﺑﻪ ّ‬ ‫ﻓﺪﺍ ﻧﻤﻮﺩﻧﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺹ ‪٣٥٠‬‬

‫ﺣﻼﻭﺓ‬ ‫ﻓﻴﻬﻢ َ ِ َ ُ‬ ‫‪َ  َ ْ ُ " -٤‬‬ ‫ﺍﺛﺮﺕ ِ ْ ِ ْ‬ ‫ﮐﻠﻤﺔﭐ‪ْ ُ َ َ ِ‬‬ ‫ﺍﻭﻟ‪‬ﮏ َ ‪ْ َ ‬‬ ‫ﻭﺫﺍﻗﻮﺍ َ َ َ َ‬

‫ﻋﻠﻰ َ ٍ‬ ‫ﻧﻔﺤﺎﺕ ُ ِ َ ِ‬ ‫ﭐﻧﻘﻄﻌﻮﺍ‬ ‫‪ِْ ‬‬ ‫ﺷﺄﻥ ْ َ َ ُ ْ‬ ‫ﭐﻟﺬﮐﺮ َﻭ َ َ َ ْ ُ ْ‬ ‫ﺍﺧﺬﺗﻬﻢ َ َ َ ُ‬ ‫ﭐﻟﻮﺻﺎﻝ َ َ ٰ‬ ‫ﭐﻟﻮﺟﻪ ِ َ ْ ٍ‬ ‫ﺍﻗﺒﻠﻮﺍ ِ َﺍﻟﻰ ْ َ ْ ِ‬ ‫ﺑﻮﺟﻪ‬ ‫ﻋﻤﻦ َ َ‬ ‫ﻋﻠﻰ ْ َ ْ ِ‬ ‫ﮐﻠﻬﺎ َﻭ َ ْ ِ ُ ْ‬ ‫َ ‪ْ ‬‬ ‫ﭐﻻﺭﺽ ُ ‪َ ‬‬ ‫ﻋﻔﺎ‬ ‫ُ ِ ٍْ‬ ‫ﻟﮑﻦ َ َ‬ ‫ﻣﻨﻬﻢ َﻣﺎ َﻻ َ ِ َ‬ ‫ﻟﻬﻢ َﻭ َ ِ ‪‬‬ ‫ﺍﺫﻥ ﭐ‪ْ ُ َ ُ‬‬ ‫ﻇﻬﺮ ِ ْ ُ ْ‬ ‫ﻣﻨﻴﺮ َ َ ْ‬ ‫ﻭﻟﻮ َ َ َ‬

‫ﻣﻦ ِ ْ ِ ِ‬ ‫ﭐﻟﻐﻔﻮﺭﭐﻟﺮﺣﻴﻢ ‪.‬‬ ‫ﻋﻨﻬﻢ َ ْ ً‬ ‫ﻓﻀﻼ ِ ْ‬ ‫َُْ ْ‬ ‫ﻟﻬﻮ ْ َ ُ ْ ُ ‪ُ ْ ِ ‬‬ ‫ﻋﻨﺪﻩ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ُ َ‬

‫ﻋﻠﻰ َ ٍ‬ ‫ﺯﻣﺎﻡ‬ ‫ﺷﺄﻥ ُ ِ َ‬ ‫ﺟﺬﺏ ْ َ ‪ِ ‬‬ ‫ﻋﻦ َ ‪ْ ِ ‬‬ ‫ﺍﺧﺬ َ ْ‬ ‫َ َ َ ُ ْ‬ ‫ﮐﻔﻬﻢ ِ َ ُ‬ ‫ﺍﺧﺬﻫﻢ َ ْ ُ‬ ‫ﭐﻟﺠﺒﺎﺭ َ َ ٰ‬ ‫ﺍﻥ َ َ ُ ْ ِ‬ ‫ِْ ِْ َ ِ ِ‬ ‫ﻣﻘﺎﻡ ْ ُ َ ِ َ ِ‬ ‫ﭐﻟﻤﮑﺎﺷﻔﺔ َﻭ‬ ‫ﺍﻟﻰ َ ْ‬ ‫ﺍﻟﻰ َ َ ِ‬ ‫ﻋﺮﺟﻮﺍ َ ٰ‬ ‫ﭐﻻﺧﺘﻴﺎﺭ َ ٰ‬ ‫ﭐﻟﻌﻠﻴﻢ "‬ ‫ْ ُ ُ ِْ‬ ‫ﻳﺪﻯ ﭐ‪ِ ْ ِ َ ْ ِ‬‬ ‫ﺑﻴﻦ َ َ‬ ‫ﭐﻟﺤﻀﻮﺭ َ ْ َ‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ِ ْ ِ‬

‫ﺍﻟﻤﻘﺮﺑﻴﻦ ﺍﺳﺖ(‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ‬ ‫)ﺹ ‪ ٢١١-٢‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ ﮐﻪ ﺑﺮﺍﺑﺮ ﺑﺎ ّ‬ ‫ّ‬ ‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﺎﻟﻢ ﻣﺤﺾ ﻧﺠﺎﺕ ﺍﺯ ﻣﺎﻻﻳﻄﺎﻕ‬ ‫ﺗﻌﺪﻯ ﺑﺼﻌﻮﺩ ﺍﺯ ﺍﻳﻦ َ‬ ‫ﺍﻣﺎ ﻣﺴﺄﻟﻪ ّ‬ ‫‪ّ " -١‬‬

‫ﻣﺸﻘﺖ ﻭ ﺑﻼ ﻧﻤﺎﻳﺪ ﻭ ﺻﺎﺑﺮ ﻭ ﺷﺎﮐﺮ‬ ‫ﺤﻤﻞ ﻫﺮ‬ ‫ّ‬ ‫ﺍﺑﺪﴽ ﺟﺎﺋﺰ ﻧﻪ ‪ .‬ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺗ ّ‬ ‫ﺑﺎﺷﺪ "‪.‬‬

‫)ﺹ ‪ ١٤‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫*ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺖ " ﻣﺮﺍﺟﻌﻪ ﺑﻄﺒﻴﺐ ﺣﺎﺫﻕ " ﻧﻴﺰ ﺯﻳﺎﺭﺕ ﺷﻮﺩ *‬ ‫*****‬

‫ﺹ ‪٣٥١‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺍﻧﺘﻘﺎﻡ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ﺑﭑﻟﺮﻓﻖ َ ‪ِ ‬‬ ‫ﺯﺟﺮﮐﻢ‬ ‫ﻭﻣﻦ ْ َ َ‬ ‫ﻗﺎﺑﻠﻮﻩ ِ ‪ِ ْ ‬‬ ‫" َ​َ ِ‬ ‫ﻭﭐﻟﺬﻱ َ َ َ ُ ْ‬ ‫ﭐﻋﺘﺎﻅ َ َ ْ ُ ْ‬ ‫ﻋﻠﻴﮑﻢ َ ِ ُ ْ ُ‬

‫ﺩﻋﻮﻩ ِ َ ْ ِ ِ‬ ‫‪‬‬ ‫ﻋﻠﻰ ﭐ ِ‬ ‫ﺗﻮﮐﻠﻮﺍ َ َ‬ ‫ﺑﻨﻔﺴﻪ َﻭ َ َ ‪ْ ُ ‬‬ ‫ﺗﺰﺟﺮﻭﻩ َ ُ ْ ُ‬ ‫َﻻ َ ْ ُ ُ ْ ُ‬ ‫ﭐﻟﻤﻨﺘﻘﻢ ْ َ ِ ِ‬ ‫ْ ُ َِْ‬ ‫ﭐﻟﻘﺪﻳﺮ " ‪(K١٥٣) .‬‬ ‫ﭐﻟﻌﺎﺩﻝ ْ َ ِ ْ ِ‬

‫ِ‬ ‫ﻟﻴﻈﻬﺮ‬ ‫ﻋﻠﻰ َ ْ‬ ‫ﭐﻋﺘﺪﻯ َ َ ْ ُ ْ‬ ‫‪ُ َ َ ْ َ َ "-٢‬‬ ‫ﻋﻠﻴﮑﻢ ِ َ ْ َ َ‬ ‫ﻣﻦ ْ َ َ ٰ‬ ‫ﻻﺗﻌﺘﺪﻭﺍ َ َ ٰ‬

‫ﺑﻴﻦ ْ ِ َ ِ‬ ‫ﻗﺒﻞ‬ ‫ﮐﺬﻟﮏ ُ ‪َ ‬‬ ‫ﻣﻦ َ ْ ُ‬ ‫ﭐﻟﻌﺒﺎﺩ َ َ ِ َ‬ ‫ﻧﺰﻝ ِ ْ‬ ‫ﻓﻀﻠﮑﻢ َﻭ ِ َ َ ُ ُ ْ‬ ‫َ ْ ُ ُ ْ‬ ‫ﻋﻨﺎﻳﺘﮑﻢ َ ْ َ‬

‫ﺭﺑﻨﺎ ْ ُ ْ ِ ِ‬ ‫ﺳﻤﺎ‪ِ  ِ َ ‬‬ ‫ﭐﻟﻘﺪﻳﻢ "‪.‬‬ ‫ِ ْ‬ ‫ﻣﺸﻴﺔ َ ‪َ ‬‬ ‫ﻣﻦ َ َ‬ ‫ﭐﻟﻤﻨﺰﻝ ْ َ ِ ْ ِ‬ ‫)ﺹ ‪ ٢٢٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﮑﻤﻪ ِ َﺍﻟﻰ‬ ‫ﻳﻈﻠﻤﮏ َﺍ َ ٌ‬ ‫ﻻﺗﺘﻌﺮﺽ ِ ِﺑﻪ َ ْ‬ ‫‪ْ ِ َ " -٣‬‬ ‫ﻭﺍﻥ َ ْ ِ ْ َ‬ ‫ﺣﺪ َ َ َ َ ‪ْ ‬‬ ‫ﺩﻉ ُ ْ َ ُ‬

‫ﭐﻟﻤﻈﻠﻮﻡ َ ْ ِ‬ ‫ﭐﻟﺬﻳﻨﻬﻢ‬ ‫ﻭﺍﻧﻪ َ ُ ُ‬ ‫ﻋﻦ◌ ‪ْ ُ َ ْ ِ ‬‬ ‫ﻳﺄﺧﺬ َ ‪‬‬ ‫ﭐ‪ُ  ِ َ ِ‬‬ ‫ﺣﻖ ْ َ ْ ُ ْ ِ‬

‫ﺍﻟﺤﺞ ‪ -‬ﺹ ‪ ٨١‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬ ‫ﻳﻈﻠﻤﻮﻥ "‪) .‬ﺳﻮﺭﺓ‬ ‫َْ ِ ُ ْ َ‬ ‫ّ‬ ‫*****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻧﻔﺴﻰ ﺍﺯ ﺩﻳﮕﺮﻯ ﺍﻧﺘﻘﺎﻡ ﮐﺸﺪ ﻭﻟﻮ ﺩﺷﻤﻦ‬ ‫‪ " -١‬ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ﺍﺯ ﺍﻳﻨﮑﻪ ْ‬ ‫ﺧﻮﻧﺨﻮﺍﺭ ﺑﺎﺷﺪ"‪.‬‬

‫)ﺹ ‪ ٧١‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫‪ " -٢‬ﺍﻯ ﺛﺎﺑﺖ ﺑﺮ ﭘﻴﻤﺎﻥ ﺩﺭ ﺧﺼﻮﺹ ﺍﻧﺘﻘﺎﻡ ﻣﺮﻗﻮﻡ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ‬

‫ﺣﻖ‬ ‫ﻳﺎﺭﺍﻥ ﺑﺎﻳﺪ ﻣﻈﻠﻮﻡ ﺁﻓﺎﻕ ﺑﺎﺷﻨﺪ ﻭ ﺍﺯ ﺑﺮﺍﻯ ﻗﺎﺗﻼﻥ ﺷﻔﺎﻋﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ّ‬

‫ﻃﻠﺐ ﻏﻔﺮﺍﻥ ﮐﻨﻨﺪ ﺯﻳﺮﺍ ﻧﺎﺩﺍﻧﻨﺪ ﻭ ﻏﺎﻓﻞ ﻭ ﻣﺪﻫﻮﺵ ﻭ ﺑﻴﻬﻮﺵ ‪ .‬ﮔﻤﺎﻥ ﮐﻨﻨﺪ‬

‫ﺹ ‪٣٥٢‬‬

‫ﺍﺣﺒﺎ ﺳﺒﻴﻞ ﺍﺳﺖ ﻭ ﺑﺎﺭﺍﻥ ﺳﺰﺍﻭﺍﺭ ﻗﺘﻞ ﺷﺪﻳﺪ ﻭ ﺍﮔﺮ ﺑﺪﺍﻧﻨﺪ ﺍﻳﻦ‬ ‫ﮐﻪ ﺧﻮﻥ ّ‬ ‫ﻇﻠﻢ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺍﻳﻦ ﺩﺳﺖ ﺗﻄﺎﻭﻝ ﻧﮕﺸﺎﻳﻨﺪ "‪.‬‬

‫)ﺹ ‪ ١٠‬ﻧﺎﺭ ﻭ ﻧﻮﺭ(‬

‫ﻣﺴﺘﺤﻖ ﻋﻘﻮﺑﺖ ﺍﺳﺖ ﻳﺎ ﻋﻔﻮ" ﺩﺭ ﻣﻔﺎﻭﺿﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ﻭ ﺩﺭ ﻣﺒﺤﺚ "ﻣﺠﺮﻡ‬ ‫ّ‬

‫ﺟﺰﺍﺋﻴﻪ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﻳﮏ ﻗﺴﻢ ﺍﻧﺘﻘﺎﻡ ﺍﺳﺖ ﻳﮏ‬ ‫‪ " -٣‬ﻋﻘﻮﺑﺎﺕ‬ ‫ّ‬

‫ﺣﻖ‬ ‫ﺣﻖ ﺍﻧﺘﻘﺎﻡ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﻫﻴﺌﺖ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ّ‬ ‫ّ‬ ‫ﺍﻣﺎﺑﺸﺮ ّ‬ ‫ﻗﺴﻢ ﻗﺼﺎﺹ ﺍﺳﺖ ‪ّ .‬‬

‫ﻗﺼﺎﺹ ﺭﺍ ﺍﺯ ﻣﺠﺮﻡ ﺩﺍﺭﻧﺪ ﻭ ﺍﻳﻦ ﻗﺼﺎﺹ ﺑﺠﻬﺖ ﺭﺩﻉ ﻭ ﻣﻨﻊ ﺍﺳﺖ ﺗﺎ‬

‫ﺷﺨﺺ ﺩﻳﮕﺮ ﻣﺘﺠﺎﺳﺮ ﺑﺮ ﺁﻥ ُﺟﺮﻡ ﻧﺸﻮﺩ ﻭ ﺍﻳﻦ ﻗﺼﺎﺹ ﻣﺪﺍﻓﻌﻪ ﺍﺯ ﺣﻘﻮﻕ‬

‫ﺗﺸﻔﻰ ﺻﺪﺭ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻣﻘﺎﺑﻠﻪ ﺑﺎﻟﻤﺜﻞ‬ ‫ﺑﺸﺮ ﺍﺳﺖ ﻧﻪ ﺍﻧﺘﻘﺎﻡ ﺯﻳﺮﺍ ﺍﻧﺘﻘﺎﻡ ّ‬ ‫ﺣﻖ ﺍﻧﺘﻘﺎﻡ ﻧﺪﺍﺭﺩ‪ .‬ﺑﺎﻭﺟﻮﺩ ﺍﻳﻦ‬ ‫ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﺟﺎﺋﺰ ﻧﻪ ﺯﻳﺮﺍ ﺑﺸﺮ ّ‬

‫ﻋﺎﻟﻢ ﺑﻬﻢ ﺧﻮﺭﺩ ﻟﻬﺬﺍ ﻗﺼﺎﺹ ﺍﺯ ﻟﻮﺍﺯﻡ‬ ‫ﺍﮔﺮ ﻣﺠﺮﻣﻴﻦ ّ‬ ‫ﺑﮑﻠﻰ ﻣﻌﺎﻑ ﺑﺎﺷﻨﺪ ﻧﻈﻢ َ‬ ‫ﺣﻖ ﺍﻧﺘﻘﺎﻡ‬ ‫ﻣﻈﻠﻮﻡ‬ ‫ﺷﺨﺺ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺍﺳﺖ ﻭﻟﻰ‬ ‫ﺿﺮﻭﺭﻳﻪ ﻫﻴﺌﺖ‬ ‫ّ‬ ‫ِ‬ ‫ﻣﺘﻌﺪﻯ ﻋﻠﻴﻪ ّ‬ ‫ّ‬ ‫ّ‬ ‫ِ‬

‫ﻣﺜﻼ ﺍﮔﺮ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ‪...‬‬ ‫ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ ﻋﻔﻮ ﻭ ﺳﻤﺎﺡ ﻻﺯﻡ ﻭ ﺍﻳﻦ ﺳﺰﺍﻭﺍﺭ َ‬ ‫ً‬

‫ﺗﻌﺪﻯ ﮐﻨﺪ ﻭ ﺁﻥ ﺷﺨﺺ ﻣﻘﺎﺑﻠﮥ‬ ‫ﻧﻔﺴﻰ ﺑﻨﻔﺴﻰ ﻇﻠﻤﻰ ﮐﻨﺪ ‪ ،‬ﺳﺘﻤﻰ ﮐﻨﺪ‪ّ ،‬‬

‫ﻋﻤﺮﻭ‬ ‫ﺑﺎﻟﻤﺜﻞ ﻧﻤﺎﻳﺪ ‪ ،‬ﺍﻳﻦ ﺍﻧﺘﻘﺎﻡ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ﺯﻳﺮﺍ ﺯﻳﺪ ﺍﮔﺮ ﭘﺴﺮ َ ْ‬

‫ﺣﻖ ﻧﺪﺍﺭﺩ ﮐﻪ ﭘﺴﺮ ﺯﻳﺪ ﺭﺍ ﺑﮑﺸﺪ ﺍﮔﺮ ﺑﮑﻨﺪ ﺍﻧﺘﻘﺎﻡ ﺍﺳﺖ‬ ‫ﺭﺍ ﺑﮑﺸﺪ ﻋﻤﺮﻭ ّ‬

‫ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺑﺎﻟﻌﮑﺲ ﻣﻘﺎﺑﻠﻪ ﮐﻨﺪ ﻋﻔﻮ ﮐﻨﺪ ﺑﻠﮑﻪ ﺍﮔﺮ‬

‫ﺑﻤﺘﻌﺪﻯ ﻧﻤﺎﻳﺪ ﺍﻳﻦ ﻧﻮﻉ ﺳﺰﺍﻭﺍﺭ ﺍﻧﺴﺎﻧﺴﺖ ﺑﺠﻬﺖ ﺍﻳﻨﮑﻪ ﺍﺯ‬ ‫ﻣﻤﮑﻦ ﺷﺴﻮﺩ ﺍﻋﺎﻧﺘﻰ‬ ‫ّ‬

‫ﺑﺮﺍﻯ ﺍﻭ ﺍﺯ ﺍﻧﺘﻘﺎﻡ ﭼﻪ ﺛﻤﺮﻯ ﺣﺎﺻﻞ ؟ ﻫﺮ ﺩﻭ ﻋﻤﻞ ﻳﮑﻰ ﺍﺳﺖ ﺍﮔﺮ ﻣﺬﻣﻮﻡ‬

‫ﻣﺆﺧﺮ"‪.‬‬ ‫ﺍﺳﺖ ﻫﺮ ﺩﻭ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ‪.‬ﻧﻬﺎﻳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻳﻦ ّ‬ ‫ﻣﻘﺪﻡ ﺑﻮ ﺩﻭ ﺁﻥ ّ‬

‫*ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻓﺴﻤﺘﻬﺎﻯ "ﻋﺬﺭ ﺧﻮﺍﻫﻰ ﻭ ﻋﻔﻮ " ‪ -‬ﻧﻬﻰ ﺍﺯ ﺍﻋﺘﺮﺍﺽ ﺑﺮ‬

‫ﺩﻳﮕﺮﻯ " ‪" -‬ﻧﻬﻰ ﺍﺯ ﻇﻠﻢ "‪" -‬ﻧﻬﻰ ﺍﺯ ﻧﺰﺍﻉ ﻭ ﺟﺪﺍﻝ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫ﺹ ‪٣٥٣‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺑﺎﺯ ﮐﺮﺩﻥ ﻧﺎﻣﻪ ﺩﻳﮕﺮﻯ ﻭ ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﻮﺭ ﺩﻳﮕﺮﺍﻥ "‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫" ﻓﺘﺢ ﻣﮑﺘﻮﺏ ﻭ ﻗﺮﺍﺋﺖ ﭘﻴﺶ ﺍﺯ ﺻﺎﺣﺐ ﺍﺻﻠﻰ ﺍﺑﺪﴽ ﺟﺎﺋﺰ ﻧﻪ ﺑﻠﮑﻪ‬ ‫ﻣﻤﻨﻮﻉ ﻭ ﻣﺤﺬﻭﺭ "‪.‬‬

‫)ﺹ ‪ ٢٠١‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫******‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ّ‬ ‫‪ " -١‬ﻣﺎ ﻣﺎﻧﻨﺪ ﮐﺴﺎﻧﻰ ﻫﺴﺘﻴﻢ ﮐﻪ ﺯﻣﻴﻦ ﺭﺍ ﺷﺨﻢ ﻣﻴﺰﻧﻨﺪ ﻭ ﻫﺮ ﻳﮏ‬

‫ﺍﺯ ﺁﻧﻬﺎ ﺑﺎ ﮔﺮﻭﻩ ﺧﻮﺩ ﺑﺎﻳﺪ ﺳﻬﻢ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺷﺨﻢ ﺯﺩﻥ ﺍﺩﺍ ﮐﻨﺪ ﻭ ﺑﺮﺍﻯ‬

‫ﺍﻳﻨﮑﻪ ﺷﻴﺎﺭ ﺍﻭ ﻣﺴﺘﻘﻴﻢ ﭘﻴﺶ ﺑﺮﻭﺩ ﺑﺎﻳﺪ ﭼﺸﻢ ﺧﻮﺩ ﺭﺍ ﺑﻤﻘﺼﺪ ﺩﻭﺧﺘﻪ ﻭ‬

‫ﻣﺘﻮﺟﻪ ﺍﻃﺮﺍﻑ ﺷﻮﺩ‬ ‫ﻣﺘﻮﺟﻪ ﮐﺎﺭ ﺧﻮﺩ ﺳﺎﺯﺩ ‪ .‬ﻫﺮ ﮔﺎﻩ‬ ‫ّ‬ ‫ﺗﻤﺎﻡ ﺣﻮﺍﺱ ﺧﻮﻳﺶ ﺭﺍ ّ‬

‫ﻋﻤﺮﻭ ﻭ ﺯﻳﺪ ﭼﮑﺎﺭ ﻣﻴﮑﻨﻨﺪ ﻭ ﺍﺯ ﺷﺨﻢ ﺯﺩﻥ ﺁﻧﻬﺎ ﺍﻳﺮﺍﺩ‬ ‫ﻭ ﺑﺨﻮﺍﻫﺪ ﺑﺒﻴﻨﺪ َ ْ‬ ‫ﻣﻌﻮﺝ ﺧﻮﺍﻫﺪ ﺷﺪ "‪.‬‬ ‫ﺑﮕﻴﺮﺩ ﺑﺪﻭﻥ‬ ‫ّ‬ ‫ﺷﮏ ﺷﻴﺎﺭ ﺧﻮﺩ ﺍﻭ ﮐﺞ ﻭ ّ‬

‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ٨‬ﻧﻤﻮﻧﻪ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫‪ " -٢‬ﻫﺮ ﻳﮏ ﺍﺯ ﻣﺎ ﺗﻨﻬﺎﻣﺴﺆﻭﻝ ﺣﻴﺎﺕ ﻧﻔﺲ ﺧﻮﻳﺶ ﺍﺳﺖ "‪.‬‬

‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ٨‬ﻧﻤﻮﻧﻪ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫*****‬ ‫ﺹ ‪٣٥٤‬‬

‫ﺗﮑﻠﻢ ﺑﺮ ﺧﻼﻑ ﻣﺤﺘﻮﺍﻯ ﺍﻟﻮﺍﺡ "‬ ‫"ﻧﻬﻰ ﺍﺯ ﺑﺪﻋﺖ ﻭ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻣﺮﴽ َ ْ َ ِ‬ ‫ﺳﻨﺔ َ ِ َ ٍ‬ ‫ﺍﻟﻒ َ َ ٍ‬ ‫ﺍﺗﻤﺎﻡ َ ْ ِ‬ ‫ﻣﻦ َ ‪ِ ‬‬ ‫ﺍﻧﻪ‬ ‫‪ْ َ " -١‬‬ ‫ﮐﺎﻣﻠﺔ ِ ‪ُ ‬‬ ‫ﻳﺪﻋﻲ َ ْ َ‬ ‫ﻗﺒﻞ ْ َ ِ‬

‫ﭐﻟﺮﺟﻮﻉ‬ ‫ﻣﻔﺘﺮ َ ْ ُ‬ ‫ﻳﺆﻳﺪﻩ َ َ‬ ‫ﮐﺬﺍﺏ ُ ْ َ ٍ‬ ‫ﻧﺴﺄﻝ ﭐ‪ْ َ ِ َ‬‬ ‫ﺑﺎﻥ ُ َ ‪ُ َ ‬‬ ‫َ ‪ٌ ‬‬ ‫ﻋﻠﻰ ‪ِ ْ ُ ‬‬ ‫ﻳﺒﻌﺚ‬ ‫ﻋﻠﻰ َﻣﺎ َ َ‬ ‫ﭐﻟﺘﻮﺍﺏ َ ِ ْ‬ ‫ِ ْ‬ ‫ﻗﺎﻝ َ ْ َ ُ‬ ‫ﻭﺍﻥ َ َ ‪‬‬ ‫ﺗﺎﺏ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ ُ َ‬ ‫ﻫﻮ ‪ُ  ‬‬ ‫ﺍﻥ َ َ‬ ‫ﺍﺻﺮ َ َ ٰ‬ ‫َ َ ِْ‬ ‫ﻳﺆﻭﻝ‬ ‫ﻣﻦ ُ َ ‪ْ ‬‬ ‫ﺍﻧﻪ َ ِ ْ ُ‬ ‫ﺷﺪﻳﺪ ْ ِ َ ِ‬ ‫ﭐﻟﻌﻘﺎﺏ ‪ْ َ .‬‬ ‫ﻋﻠﻴﻪ َ ْ‬ ‫ﻳﺮﺣﻤﻪ ِ ‪ُ ‬‬ ‫ﻣﻦ َﻻ َ ْ َ ُ ُ‬

‫َ َِ‬ ‫ﭐﻟﻈﺎﻫﺮ‬ ‫ﺑﻐﻴﺮ َﻣﺎ ُ ‪َ ‬‬ ‫ﻳﻔﺴﺮﻫﺎ ِ َ ْ ِ‬ ‫ﻧﺰﻝ )*( ِﻓﻲ ‪ِ ِ ‬‬ ‫ﻫﺬﻩ ْ ٓ َ َ‬ ‫ﭐﻻﻳﺔ َ ْ‬ ‫ﺍﻭ ُ َ ‪َ ْ ‬‬

‫ﭐﻝ◌ﺗﻲ َ َ َ ِ‬ ‫ﺭﻭﺡ ﭐ‪َ ِ‬ﻭ َ ْ َ ِ ِ‬ ‫ﺳﺒﻘﺖ‬ ‫ﺍﻧﻪ َ ْ ُ ْ ٌ‬ ‫ﻣﺤﺮﻭﻡ ِ ْ‬ ‫ِ ‪ُ‬‬ ‫ﺭﺣﻤﺘﻪ ّْ َ‬ ‫ﻣﻦ ُ ْ ِ‬ ‫ﻣﻦ‬ ‫ﺧﺎﻓﻮﺍ ﭐ‪َ َ‬ﻭ َﻻ َ ‪ْ ُ ِ ‬‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ ‪ْ ُ َ .‬‬ ‫ﺗﺘﺒﻌﻮﺍ َﻣﺎ ِ ْ َ ُ ْ‬ ‫َْ َِ ْ َ‬ ‫ﻋﻨﺪﮐﻢ ِ َ‬

‫ﭐﻟﻌﺰﻳﺰ‬ ‫ﭐﺗﺒﻌﻮﺍ َﻣﺎ َ ُ ُ ُ ْ‬ ‫ﭐﻻﻭﻫﺎﻡ ‪ْ ُ ِ ‬‬ ‫ﻳﺄﻣﺮﮐﻢ ِ ِﺑﻪ َ ‪ُ ُ ‬‬ ‫ﺭﺑﮑﻢ ْ َ ِ ْ ُ‬ ‫ْ َْ َ ِ‬

‫ﻧﺰﻝ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻥ ﺍﻋﺮﺍﺏ ﮔﺬﺍﺷﺖ‬ ‫ﭐﻟﺤﮑﻴﻢ )*( "‪َ َ َ (K ٣٧) .‬‬ ‫ْ َ ِ ْ ُ‬

‫‪ِ  َ " -٢‬‬ ‫ﺍﻧﻪ‬ ‫ﺑﻐﻴﺮ َﻣﺎ ُ ِ ‪‬‬ ‫ﻧﺰﻝ ِﻓﻲ َ ْ َ ِ‬ ‫ﻳﺘﮑﻠﻢ ِ َ ْ ِ‬ ‫ﺍﻟﻮﺍﺣﻲ ِ ‪ُ ‬‬ ‫ﻭﭐﻟﺬﻱ َ َ َ ‪ُ ‬‬ ‫ﺍﺛﻴﻢ "‪(K ١١٧) .‬‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﻟﻴﺲ ِ ‪‬‬ ‫ﺗﺘﺒﻌ ْﻮﺍ ُ ‪‬‬ ‫ﺍﻥ َ ‪ُ ِ ‬‬ ‫ﻣﻨﻲ ِ ‪ْ ُ ‬‬ ‫َْ َ‬ ‫ﮐﻞ ُ ‪ٍ ‬‬ ‫ﻣﺪﻉ َ ْ ٍ‬ ‫ﺳﻨﺔ َ ِ َ ٍ ٍ‬ ‫ﺍﻣﺮﴽ َ ْ َ ِ‬ ‫ﺍﻟﻒ َ َ ٍ‬ ‫ﺍﺗﻤﺎﻡ َ ْ ِ‬ ‫ﻣﻦ َ ‪ِ ‬‬ ‫ﺍﻟﻰ‬ ‫‪ْ َ " -٣‬‬ ‫ﻳﺪﻋﻲ َ ْ َ‬ ‫ﻗﺒﻞ ْ َ ِ‬ ‫ﮐﺎﻣﻠﺔ◌ ٰ‬ ‫ﻟﺴﺎﻥ ْ َ َ َ ِ‬ ‫ﭐﻟﻌﻈﻤﺔ‬ ‫ﺁﺧﺮ ﺑﻴﺎﻥ ﭐ‪ ، ‬ﺍﻳﻦ ﻓﻘﺮﻩ ﻋﺮﺽ ﺷﺪ َ َ‬ ‫ِ‬ ‫ﻧﻄﻖ ِ ِﺑﻪ ِ َ ُ‬ ‫ﻫﺬﺍ َﻣﺎ َ َ َ‬ ‫ﭐﻟﻨﺎﻇﺮ ِ َﺍﻟﻰ ْ َ ْ ِ‬ ‫ﭐﻻﻣِﺮ‬ ‫ﭐﻟﻄﺎ‪‬ﻒ َ ْ َ‬ ‫ﺣﻮﻝ ْ َ ْ‬ ‫ﭐﻟﻮﺟﻪ َﻭ ‪ُ  ‬‬ ‫ﺍﻳﻬﺎ ‪ُ ِ ‬‬ ‫َﻳﺎ َ ‪َ ‬‬

‫ﮐﻞ ﻓﺮﺽ ﺍﺳﺖ ﺍﻗﺮﺍﺭ‬ ‫ﮐﻞ ﻻﺯﻡ ﺑﻮﺩ ﺩﺭ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻧﺎﺯﻝ ﻭ ﺑﺮ ّ‬ ‫ﺁﻧﭽﻪ ﻋﺮﻓﺎﻧﺶ ﺑﺮ ّ‬

‫ﺟﻬﺎﻝ ﻏﺎﻓﻠﻨﺪ‬ ‫ﺑﺂﻥ ﻭ‬ ‫ﺗﻤﺴﮏ ﺑﺂﻥ ﺍﮐﺜﺮﻯ ﺍﺯ ُ ّ‬ ‫ّ‬

‫ﺹ ‪٣٥٥‬‬

‫ﻭ ﺩﺭ ﺳﺒﻴﻞ ﺍﻭﻫﺎﻡ ﺳﺎﻟﮏ ﻭ ﻧﺎﺱ ﻫﻢ ﺍﮐﺜﺮﻯ ﺑﻴﺨﺒﺮ ﻟﺬﺍ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻣﺤﺾ‬ ‫ﻓﻀﻞ ﻧﺎﺯﻝ ﺗﺎ ﻣﺘﻌﺎﺑﻌﺖ ﻫﺮ ﻧﺎﻋﻘﻰ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺳﺒﺐ ﺗﻀﻴﻴﻊ ﺍﻣﺮﺍ‪ ‬ﻧﺸﻮﻧﺪ "‪.‬‬ ‫)ﺹ ‪ ٢٣‬ﺝ ‪ ١‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪(١١٨‬‬

‫ﺍﺩﻋﺎﻯ ﺑﺎﻃﻦ ﻧﻤﺎﻳﺪ‬ ‫ﻧﻔﺴﻰ ﺍﻟﻴﻮﻡ ّ‬ ‫‪ " -٤‬ﻫﺮ ْ‬ ‫ﻣﺪﻋﻰ ﺍﻣﺮﻯ ﺷﻮﺩ ﻭ ﻳﺎ ّ‬

‫ﺣﻘﻪ ﺑﻮﺩﻩ ﭼﻨﺎﻧﭽﻪ ﺑﻌﻀﻰ ﻧﻔﻮﺱ ﺩﺭ ﻇﺎﻫﺮ ﺑﮑﻠﻤﻪ ﺍﻯ ﻧﺎﻃﻘﻨﺪ‬ ‫ﺍﻭ ﺷﻴﻄﺎﻥ ﻓﺌﮥ ّ‬

‫ﮐﺬﺍﺏ‬ ‫ﻭ ﺩﺭ ﺑﺎﻃﻦ ﺑﮑﻠﻤﮥ‬ ‫ﻧﻔﺴﻰ ﻣﻨﺎﻓﻖ ﻭ ّ‬ ‫ﺍﺧﺮﻯ ﻣﺨﺎﻟﻒ ﮐﻠﻤﮥ ﻇﺎﻫﺮ ‪ .‬ﭼﻨﻴﻦ ْ‬ ‫ٰ‬ ‫ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ‪.‬ﺍﻫﻞ ﺑﻬﺎء ﻧﻔﻮﺳﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﻫﺮﭼﻪ ﺭﺍ ﻣﺨﺎﻟﻒ ﻇﺎﻫﺮ‬

‫ﺍﻣﺮﺍ‪ ‬ﺑﺒﻨﻨﺪ ﺍﻭ ﺭﺍ ﺑﺎﻃﻞ ﺩﺍﻧﻨﺪ ‪ .‬ﺑﺎﻃﻦ ﻭ ﺑﺎﻃﻦ ﻃﺎﺋﻒ ﺣﻮﻝ ﺍﻳﻦ ﻇﺎﻫﺮ‬ ‫ﻋﺮﻑ ْ َ َ ِ‬ ‫ﻣﻦ‬ ‫ﻭﺟﺪﺕ َ َ‬ ‫ﻃﻮﺑﻰ ِ َ ْ ٍ‬ ‫ﭐﻟﺒﻴﺎﻥ َﻭ َ َ ْ‬ ‫ﻟﻨﻔﺲ َ َ َ ْ‬ ‫ﮐﺎﻧﺖ ِ َ‬ ‫ﺍﺳﺖ ُ ْ َ ٰ‬ ‫ﭐﻟﺮﺍﺳﺨﻴﻦ "‪.‬‬ ‫‪َ ْ ِ ِ ‬‬

‫)ﺹ ‪ ٤٤٨ -٩‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺗﮑﻠﻢ‬ ‫ﻋﺎﻟﻢ ﺑﻴﺎﻳﺪ ﻭ ﺑﻐﻴﺮ ﻣﺎ ﺍﺭﺍﺩﻩ ﺍ‪ّ ‬‬ ‫‪ " -٥‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﺠﻴﻤﻊ ﮐﺘﺐ َ‬

‫ﺍﻋﻠﻰ ﻣﺴﻄﻮﺭ"‪.‬‬ ‫ﻧﻤﺎﻳﺪ ﺍﻭ ﺍﺯ ﺍﻫﻞ ﻧﺎﺭ ﺩ ﺭﮐﺘﺎﺏ ﺍﻟﻬﻰ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﺍﺯ ﻗﻠﻢ‬ ‫ٰ‬ ‫)ﺹ ‪ ٣٤٣‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫*****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻣﺎ ﺍﺯ ﺑﻴﺎﻥ ﺍﻟﻒ ﺳﻨﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻣﺮﺍﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﻗﺒﻞ ﺍﺯ‬ ‫‪ّ " -١‬‬

‫ﻇﻞ‬ ‫َ ْﺍﻟﻒ‬ ‫ﻣﻘﺪﺳﻪ ﺩﺭ ّ‬ ‫ﻗﻄﻌﻴﴼ ﻇﻬﻮﺭ ﻣﻤﺘﻨﻊ ﻭ ﻣﺴﺘﺤﻴﻞ ﺍﺳﺖ ﻭ ﺟﻤﻴﻊ ﻧﻔﻮﺱ ّ‬ ‫ّ‬

‫ﻣﺒﺎﺭﮎ ‪ .‬ﻭﻟﻰ ﺑﻌﺪ ﺍﺯ ﺍﻟﻒ ﺳﻨﮥ ﻣﺼﻄﻠﺢ ﺑﻴﻦ ﻧﺎﺱ ‪ ،‬ﻣﻤﺘﻨﻊ ﻭ ﻣﺴﺘﺤﻴﻞ ﻧﻴﺴﺖ‬

‫ﻣﺪﺕ ﺍﺣﺘﻤﺎﻝ ﺍﻣﺘﺪﺍﺩ ﺩﺍﺭﺩ ﻣﻴﺸﻮﺩ ﮐﻪ ﻫﺮ ﺭﻭﺯﻯ ﻋﺒﺎﺭﺕ ﺍﺯ ﻫﺰﺍﺭ‬ ‫ﺣﺎﻝ ﺁﻥ ّ‬ ‫ﺹ ‪٣٥٦‬‬

‫ﻋﻨﺪﺭﺑﮏ َ َ ْ ِ‬ ‫ﮐﺎﻟﻒ‬ ‫ﺳﺎﻝ ﺑﺸﻮﺩ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﻗﺮﺁﻥ ﻣﻴﻔﺮﻣﺎﻳﺪ َ ْ‬ ‫ﻳﻮﻣﴼ ِ ْ َ َ ‪َ ‬‬ ‫ﺍﻥ َ ْ َ‬

‫َ ٍَ‬ ‫ﺳﻨﺔ )*( ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻀﺎء ﺍﻟﻒ ﺑﺴﻨﻪ ﻣﺼﻄﻠﺢ ﺑﻴﻦ ﻧﺎﺱ ﻇﻬﻮﺭ ﺛﺎﻧﻰ‬

‫ﻓﻮﺭﴽ ﻣﺤﺘﻮﻡ ﻧﻴﺴﺖ ﺷﺎﻳﺪ ﺍﻣﺘﺪﺍﺩ ﺯﻳﺎﺩ ﻳﺎﺑﺪ"‪.‬‬

‫ﺣﺞ (‬ ‫)ﺹ ‪ ٨٤‬ﺝ ‪ ٢‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪(*)١٢٩‬ﺁﻳﮥ ‪٤٧‬ﺳﻮﺭﮤ ّ‬

‫ﮐﻠﻴﮥ ﺑﺪﻋﺖ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻯ ﺑﺪﻋﺖ ﺍﺣﮑﺎﻣﻰ‬ ‫‪ " -٢‬ﺍﺯ ﻣﻴﺰﺍﻥ ّ‬

‫ﻧﺺ ﮐﺘﺎﺏ ﻧﻪ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺗﺼﺪﻳﻖ ﺁﻥ ﻧﻨﻤﺎﻳﺪ "‪.‬‬ ‫ﺍﺳﺖ ﮐﻪ ّ‬ ‫)ﺹ ‪ ٤٤٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻧﺺ ﺑﮕﻮﻳﺪ‬ ‫ﺍﺣﺒﺎ ﺑﺎﻳﺪ ﺑﻴﺪﺍﺭ ﺑﺎﺷﻨﺪ‪ .‬ﻫﺮ ﮐﺴﻰ ﮐﻠﻤﻪ ﺍﻯ ﺑﺪﻭﻥ ّ‬ ‫‪ّ " -٣‬‬

‫ﺍﺧﺘﻼﻑ ﺑﻴﻦ ﺍﺣﺒﺎﺏ ﺑﻴﺎﻧﺪﺍﺯﺩ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﻳﻦ ﻋﻬﺪ ﺭﺍ ﺑﺮﺍﻯ ﺍﻃﺎﻋﺖ‬ ‫ﮔﺮﻓﺘﻨﺪ ﻳﻌﻨﻰ ﺍﺣﺪﻯ ﺍﺯ ﺧﻮﺩ ﮐﻠﻤﻪ ﺍﻯ ﻧﮕﻮﻳﺪ‪ .‬ﺍﺟﺘﻬﺎﺩ ﻧﻨﻤﺎﻳﺪ ﻭ ّﺍﻻ ﻫﺮ‬

‫ﻧﺺ ﺍﻟﻬﻰ ﺭﺍ ﺗﻔﺴﻴﺮﻯ ﮐﻨﺪ‪ .‬ﭼﻮﻥ ﻳﮑﻰ ﮔﻮﻳﺪ‬ ‫ﮐﺴﻰ ﺑﺎﺑﻰ ﻣﻔﺘﻮﺡ ﻧﻤﺎﻳﺪ ﻭ ّ‬

‫ﻗﻮﮤ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺩﺍﺭﻡ ﺧﻮﺏ ﻣﻰ ﻓﻬﻤﻢ ﻓﻮﺭﴽ ﻫﺮﮐﺴﻰ ﮔﻮﻳﺪ ﻣﻨﻬﻢ ﺩﺍﺭﺍﻯ‬ ‫ﻣﻦ ّ‬ ‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ١٤٩‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺭﻭﺡ ﺍﻟﻘﺪﺳﻢ "‪.‬‬

‫ﺍﻟﻬﻴﻪ‬ ‫* ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ﻧﻬﻰ ﺍﺯ ﺍﺧﺘﻼﻑ ﻭ ﻧﻬﻰ ﺍﺯ ﺗﺄﻭﻳﻞ ﮐﻠﻤﺎﺕ ّ‬

‫ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﺋﻴﺪ *‬

‫******‬

‫ﺹ ‪٣٥٧‬‬

‫ﺍﻟﻬﻴﻪ "‬ ‫"ﻧﻬﻰ ﺍﺯ ﺗﺎﻭﻳﻞ ﮐﻠﻤﺎﺕ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻥ ‪ِ ‬‬ ‫ﭐﻟﻮﺣﻲ َﻭ‬ ‫ﭐﻟﺬﻱ ُ َ ‪ُ ‬‬ ‫ﻳﺆﻭﻝ َﻣﺎ ُ ‪َ ‬‬ ‫‪ ِ " -١‬‬ ‫ﺳﻤﺎ‪ْ َ ْ ‬‬ ‫ﻧﺰﻝ ِ ْ‬ ‫ﻣﻦ َ َ‬ ‫ﮐﻠﻤﺔﭐ‪ِ‬‬ ‫ﻋﻦ ‪ِ ِ ‬‬ ‫ﺣﺮﻑ َ ِ َ َ‬ ‫ﻣﻤﻦ َ ‪َ ‬‬ ‫ﻳﺨﺮﺟﻪ َ ِ‬ ‫ﺍﻧﻪ ِ ‪ْ ‬‬ ‫ﭐﻟﻈﺎﻫﺮ ِ ‪ُ ‬‬ ‫ِ ِْ ُ ُ‬

‫ﻣﺒﻴﻦ " )‪(K ١٠٥‬‬ ‫ﭐﻟﻌﻠﻴﺎ َﻭ َ َ‬ ‫ﮐﺘﺎﺏ ُ ِ ٍ‬ ‫ﭐﻻﺧﺴﺮﻳﻦ ِﻓﻲ ِ ٍ‬ ‫ﻣﻦ ْ َ ْ َ ِ ْ َ‬ ‫ﮐﺎﻥ ِ َ‬ ‫َُْْ‬

‫ﭐﻟﺒﺎﻃﻦ َﻭ َ ِ‬ ‫ﻣﻦ َ ‪ِ ‬‬ ‫ﻗﻞ َﻳﺎ‬ ‫ﭐﻟﺒﺎﻃﻦ ُ ْ‬ ‫ﻣﻨﻬﻢ َ ْ‬ ‫‪َ " -٢‬ﻭ ِ ْ ُ ْ‬ ‫ﻳﺪﻋﻲ ْ َ ِ َ‬ ‫ﻦ َْ ِ َ‬ ‫ﺑﺎﻃ َ‬ ‫ﭐﻟﻘﺸﻮﺭ‬ ‫ﻣﻦ ْ ُ ُ ْ ِ‬ ‫ﭐﻟﮑﺬﺍﺏ َﺗﭑ‪َ ِ‬ﻣﺎ ِ ْ َ َ‬ ‫ﻋﻨﺪﮎ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ ِ َ‬ ‫َ‪َ‬‬ ‫ﺍﻳﻬﺎ ْ َ ‪ُ ‬‬ ‫ﻟﻠﮑﻼﺏ " )‪(K ٣٦‬‬ ‫ﮐﻤﺎ ُ ْ َ ُ‬ ‫ﭐﻟﻌﻈﺎﻡ ِ ْ َ َ ِ‬ ‫ﺗﺮﮐﻨﺎﻫﺎ َ ُ ْ‬ ‫ﺗﺘﺮﮎ ْ ِ ُ‬ ‫ﻟﮑﻢ َ َ‬ ‫َ​َ َْ َ‬

‫‪" -٣‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺄﻭﻳﻞ ﺍﻳﻨﮑﻪ ﺍﺯ ﻇﺎﻫﺮ ﺧﻮﺩ ﺭﺍ ﻣﺤﺮﻭﻡ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺍﺯ‬

‫ﻭﺟﻮﻫﮑﻢ ﻧﺎﺯﻝ‬ ‫ﻣﻘﺼﻮﺩ ﻣﺤﺘﺠﺐ ﻧﻤﺎﻧﻨﺪ ‪.‬‬ ‫ً‬ ‫ﻓﺎﻏﺴﻠﻮﺍ ُ ُ ْ ُ ْ‬ ‫ﻣﺸﻴﺖ َ ْ ِ ُ ْ‬ ‫ﻣﺜﻼ ﺍﮔﺮ ﺍﺯ ﺳﻤﺎء ّ‬

‫ﻏﺴﻞ َ ِ‬ ‫ﻭﺟﻪ ﺑﺎﻃﻦ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ‬ ‫ﺷﻮﺩ ﺗﺄﻭﻳﻞ ﻧﻨﻤﺎﺋﻴﺪ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ُﻏﺴﻞ ‪ِ ُ ،‬‬

‫ﺑﺂﺏ ﻋﺮﻓﺎﻥ ﺍﻭ ﺭﺍ ُﻏﺴﻞ ﺩﺍﺩ ﻭ ﻃﺎﻫﺮ ﻧﻤﻮﺩ ﻭ َﺍﻣﺜﺎﻝ ﺁﻥ ‪ ...‬ﺁﻳﺎﺗﻰ ﮐﻪ ﺩﺭ‬

‫ﺍﻭﺍﻣﺮ ﻭ ﻧﻮﺍﻫﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ﻣﺜﻞ ﻋﺒﺎﺩﺍﺕ ﻭ ﺩﻳﺎﺕ ﻭ ﺟﻨﺎﻳﺎﺕ ﻭﺍﻣﺜﺎﻝ ﺁﻥ‬

‫ﻣﻘﺼﻮﺩ ﻋﻤﻞ ﺑﻈﺎﻫﺮ ﺁﻳﺎﺕ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭﻟﮑﻦ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﺫﮐﺮ‬ ‫ﻣﺆﻭﻟﺴﺖ ﻭ‬ ‫ﻗﻴﺎﻣﺖ ﻭ ﺳﺎﻋﺖ ﭼﻪ ﺩﺭ ﮐﺘﺐ ﻗﺒﻞ ﭼﻪ ﺩﺭ ﻓﺮﻗﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﮐﺜﺮ ‪َ ‬‬

‫ﺗﺄﻭﻳﻠﻪ ِ ّﺍﻻ ﭐ‪ (*) ُ‬ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺩﺭ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﻭﺍﺿﺢ ﻭ‬ ‫ﻻﻳﻌﻠﻢ َ ِ ْ َ ُ‬ ‫َ ََْ ُ‬

‫ﮐﻞ ﻣﺴﺘﻮﺭ ﺑﻮﺩﻩ‬ ‫ﻣﺒﺮﻫﻦ ﺍﻳﺴﺖ ﻫﺮ ﻧﻔﺴﻰ ﺩﺭ ﺁﻥ‬ ‫ﺗﻔﮑﺮ ﻧﻤﺎﻳﺪ ﺁﮔﺎﻩ ﺷﻮﺩ ﺑﺮ ﺁﻧﭽﻪ ﺍﺯ ﻧﻈﺮ ّ‬ ‫ّ‬

‫" )ﺹ ‪ ٢٧٩‬ﻭ ‪ ٢٨٤‬ﻣﺠﻤﻮﻋﮥ ﺍﻗﺘﺪﺍﺭﺍﺕ )*(ﺩﺭ ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻳﮥ ‪ ٧‬ﺳﻮﺭﮤ ﺁﻝ ﻋﻤﺮﺍﻥ (‬

‫‪ " -٤‬ﺁﻧﭽﻪ ﻣﻘﺼﻮﺩ ﺍﻟﻬﻰ ﺍﺳﺖ ﺩﺭ ﺍﻟﻮﺍﺡ ﻇﺎﻫﺮﴽ ﻭﺍﺿﺤﴼ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ‬ ‫ﺹ ‪٣٥٨‬‬

‫ﺍﻟﻬﻴﻪ ﻣﺎﻣﻮﺭ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﻧﺸﻬﺪ ﺍﻥ‬ ‫ﺍﺳﺖ ﻭ ﺍﺣﺪﻯ ﺑﺘﺄﻭﻳﻞ ﮐﻠﻤﺎﺕ ّ‬ ‫ﭐﻟﻤﺘﻮﻫﻤﻮﻥ"‪.‬‬ ‫ﭐﻟﻤﺆﻭﻟﻴﻦ ِﻓﻲ َ َ‬ ‫ﻫﻢ ْ ُ َ َ ‪َ ْ ِ ‬‬ ‫ﭐﻟﻴﻮﻡ ُ ُ‬ ‫ْ ُ َ ‪َ ْ ِ‬‬ ‫ﻫﺬﺍ ْ َ ْ ِ‬

‫)ﺹ ‪ ٤٥١-٢‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫‪ " -٥‬ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﺗﺎﻭﻳﻞ ﻧﻴﺴﺖ ﭼﻪ ﮐﻪ ﺍﺭﻳﺎﺡ ﺗﺼﺮﻳﺢ ﺩﺭ ﻣﺮﻭﺭ ﺍﺳﺖ "‬ ‫)ﺹ ‪ ٤٤٦‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " -٦‬ﺑﺎﻳﺪ ﺑﮑﻤﺎﻝ ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺍﻣﺮﺍ‪ ‬ﻗﻴﺎﻡ ﻧﻤﺎﺋﻴﺪﻭ ﺑﺂﻧﭽﻪ ﻧﺎﺯﻝ ﺷﺪﻩ‬ ‫ﺑﺮﺣﺴﺐ ﻇﺎﻫﺮ ﻋﺎﻣﻞ ﺷﻮﻳﺪ "‪.‬‬

‫)ﺹ ‪ ٣٤١‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺍﺯﻟﻴﻪ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﻨﺪ "‬ ‫ﺍﺯﻟﻴﻪ ﺭﺍ ﺟﺰ ﻫﻴﺎﮐﻞ ّ‬ ‫‪ " -٧‬ﺗﺄﻭﻳﻞ ﮐﻠﻤﺎﺕ ﺣﻤﺎﻳﺎﺕ ّ‬ ‫)ﺹ ‪ ١٤‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﻁ ﻣﺼﺮ (‬

‫ﺍﻟﻬﻴﻪ ﺭﺍ ﺗﺄﻭﻳﻞ ﻣﮑﻨﻴﺪ ﻭ ﺍﺯ ﻇﺎﻫﺮ ﺁﻥ ﻣﺤﺠﻮﺏ ﻣﻤﺎﻧﻴﺪ ﭼﻪ‬ ‫‪ " -٨‬ﮐﻠﻤﻪ ّ‬

‫ﻣﻄﻠﻊ ﻧﻪ ّﺍﻻ ﺍ‪ ‬ﻭ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺯ ﻇﺎﻫﺮ ﮐﻠﻤﺎﺕ ﻏﺎﻓﻠﻨﺪ ﻭ‬ ‫ﮐﻪ ﺍﺣﺪﻯ ﺑﺮ ﺗﺄﻭﻳﻞ ّ‬

‫ﺑﺎﻃﻨﻴﻪ ‪ ،‬ﻗﺴﻢ ﺑﺎﺳﻢ ﺍﻋﻈﻢ ﮐﻪ ﺁﻥ ﻧﻔﻮﺱ ﮐﺎﺫﺏ ﺑﻮﺩﻩ ﻭ‬ ‫ﻣﺪﻋﻰ ﻋﺮﻓﺎﻥ ﻣﻌﺎﻧﻰ‬ ‫ّ‬

‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﻮﺳﻰ ﮐﻪ ﻇﺎﻫﺮ ﺭﺍ ﻋﺎﻣﻞ ﻭ ﺑﺎﻃﻦ ﺭﺍ ﺁﻣﻞ ﺍﻧﺪ "‬ ‫ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‬ ‫ٰ‬

‫)ﺹ ‪ ٣٤٠‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ﻭ ﺑﺎ ﺩﻭ ﺗﻔﺎﻭﺕ ﺟﺰﺋﻰ ﺩﺭ ﺹ ‪ ٤٥٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫*****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺣﺘﻤﻴﻪ ﻭ ﻧﺼﺎﻳﺢ ﺻﺮﻳﺤﻪ ﺍﺳﻢ ﺍﻋﻈﻢ ﺍﻳﻦ‬ ‫‪ " -١‬ﺍﺯ ﺟﻤﻠﻪ ﻭﺻﺎﻳﺎﻯ‬ ‫ّ‬

‫ﺍﺳﺖ ﮐﻪ ﺍﺑﻮﺍﺏ ﺗﺄﻭﻳﻞ ﺭﺍ ﻣﺴﺪﻭﺩ ﻧﻤﺎﺋﻴﺪ ﻭ ﺑﺼﺮﻳﺢ ﮐﺘﺎﺏ ﻳﻌﻨﻰ ﺑﻤﻌﻨﻰ ﻟﻐﻮﻯ‬ ‫ﺗﻤﺴﮏ ﺟﻮﺋﻴﺪ "‪.‬‬ ‫ﻣﺼﻄﻠﺢ ﻗﻮﻡ‬ ‫ّ‬

‫)ﺹ ‪ ٣٤١‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺗﮑﻠﻢ ﺑﺮ ﺧﻼﻑ ﺍﻟﻮﺍﺡ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫*ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻧﻬﻰ ﺍﺯ ﺑﺪﻋﺖ ﻭ ّ‬

‫ﺹ ‪٣٥٩‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺗﺮﺍﺷﻴﺪﺍﻥ ﻣﻮﻯ ﺳﺮ ﻭ ﻳﺎﺗﺠﺎﻭﺯ ﻣﻮ ﺍﺯ ﺣﺪ ﮔﻮﺷﻬﺎ ﺩﺭ ﻣﺮﺩﺍﻥ "‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪(K ٤٤) :‬‬

‫ﻻﻳﺎﺕ ﻟﻤﻦ‬ ‫‪ " -١‬ﻻ ﺗﺤﻠﻘﻮﺍ ﺭﻭﻭﺳﮑﻢ ﻗﺪ ﺯﻳﻨﻬﺎ ﺍ‪ ‬ﺑﺎﻟﺸﻌﺮ ﻭﻓﻰ ﺫﻟﮏ ٓ‬

‫ﻳﻨﻈﺮ ﺍﻟﻰ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻄﺒﻴﻌﺔ ﻣﻦ ﻟﺪﻥ ﻣﺎﻟﮏ ﺍﻟﺒﺮﻳﺔ ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺤﮑﻴﻢ "‪.‬‬

‫ﻭ ﺩﺭ ﺁﻳﮥ ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -٢‬ﻭ ﻻﻳﻨﺒﻐﻰ ﺍﻥ ﻳﺘﺠﺎﻭﺯ ﻋﻦ ﺣﺪ ﺍﻻﺫﺍﻥ ﻫﺬﺍ ﻣﺎ ﺣﮑﻢ ﺑﻪ ﻣﻮﻟﻰ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﻦ "‪.‬‬

‫)‪(K ٤٤‬‬

‫ﻭ ﺩﺭ ﻳﮏ ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬

‫ﺣﻠِﻖ ﺭﺃﺱ ﺷﺪﻩ ﻭ ﺩ ﺭ‬ ‫‪ " -٣‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﻬﻰ ﺍﺯ َ ْ‬

‫ﺣﺞ ﺍﻣﺮ ﺑﺂﻥ ‪ .‬ﺟﻮﺍﺏ ‪ :‬ﺟﻤﻴﻊ ﻣﺎﻣﻮﺭﻧﺪ ﺑﮑﺘﺎﺏ ﺍﻗﺪﺱ ﺁﻧﭽﻪ ﺩﺭ ﺁﻥ ﻧﺎﺯﻝ‬ ‫ﺳﻮﺭﮤ ّ‬

‫ﺍﺳﺖ ُﺣﮑﻢ ﺍﻟﻬﻰ ﻣﺎﺑﻴﻦ ﻋﺒﺎﺩ ﻭ ﺣﻠﻖ ﺭﺃﺱ ﺍﺯ ﻗﺎﺻﺪﻳﻦ ﺑﻴﺖ ﻋﻔﻮ ﺷﺪﻩ "‪.‬‬

‫‪ " -٤‬ﺑﺸﺎﺭﺕ ﻫﻔﺘﻢ ﺯﻣﺎﻡ ﺍﻟﺒﺴﻪ ﻭ ﺗﺮﺗﻴﺐ ِ‬ ‫ﻟﺤﻰ ﻭﺍﺻﻼﺡ ﺁﻥ ﺩﺭ ﻗﺒﻀﮥ‬ ‫ٰ‬ ‫ﺍﻧﻔﺴﮑﻢ‬ ‫ﻗﻮﻡ َ ْ‬ ‫ﺗﺠﻌﻠﻮﺍ َ ْ ُ ِ ُ ْ‬ ‫ﺍﻥ َ ْ َ ُ ْ‬ ‫ﺍﺧﺘﻴﺎﺭ ﻋﺒﺎﺩ ﮔﺬﺍﺭﺩﻩ ﺷﺪ ﻭﻟﮑﻦ ِ ّ ُ ْ‬ ‫ﺍﻳﺎﮐﻢ َﻳﺎ َ ْ ُ‬

‫ﭐﻟﺠﺎﻫﻠﻴﻦ "‪) .‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺑﺸﺎﺭﺕ ‪ -‬ﺹ ‪ ١٢‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ‬ ‫ﻣﻠﻌﺐ ْ َ ِ ِ ْ َ‬ ‫ََْ َ‬

‫ﺑﻬﺎءﺍ‪( ‬‬

‫ﺹ ‪٣٦٠‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻟﻤﻦ َ ْ ُ ُ ِ‬ ‫‪ " -١‬ﺁﻳﻪ ﺍﻯ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ َ ِ‬ ‫ﺍﻟﻰ‬ ‫ﻭﻓﻲ َ ِ َ‬ ‫ﻻﻳﺎﺕ ِ َ ْ‬ ‫ﺫﻟﮏ َ ٓ َ ُ‬ ‫ﻳﻨﻈﺮ َ ٰ‬ ‫ﻣﻘﺘﻀﻴﺎﺕ ْ ‪ِ َ ْ ِ ‬‬ ‫ُ َْ ِ َ ِ‬ ‫ﭐﻟﻄﺒﻴﻌﺔ ‪ ،‬ﻳﻘﻴﻦ ﺍﻳﺠﺎﺩ ﺩﺭﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ ﺍﺳﺖ ‪ .‬ﻣﺎﺩﺍﻡ ﺳﺮ ﺭﺍ ﻣﻮ‬

‫ﻣﻀﺮ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ‬ ‫ﺧﻠﻖ ﺷﺪﻩ ﻳﻘﻴﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺣﮑﻤﺘﻰ ﺍﺳﺖ ‪ .‬ﻟﻬﺬﺍ ﺣﻠﻖ ﺭﺃﺱ‬ ‫ّ‬ ‫ﻓﻨﴼﺍﻳﻦ ﺛﺎﺑﺖ "‪.‬‬ ‫ﻃﺒﴼ َﻭ َ ّ‬ ‫ِ ّ‬

‫******‬

‫)ﺹ ‪ ٣١٣‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺹ ‪٣٦١‬‬

‫ﺗﻔﺎﺅﻝ ﻭ ﭼﺸﻢ ﺯﺧﻢ ﻭ‬ ‫"‬ ‫ﺗﺸﺎﺅﻡ ﻭ ُ‬ ‫ُ‬

‫ﺍﺳﺘﺨﺎﺭﻩ ﻭﻋﻄﺴﻪ ﻭ ﺧﺮﺍﻓﺎﺕ ﺩﻳﮕﺮ "‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﻫﻮﺍ‪ ‬ﺍﻯ ﺑﻨﺪﮤ ﺍﻟﻬﻰ ﺩﺭ ﺧﺼﻮﺹ ﭼﺸﻢ ﭘﺎﮎ ﻭ ﻧﺎﭘﺎﮎ‬

‫ﺗﻮﻫﻢ ﺍﺳﺖ ﻭﻟﻰ‬ ‫ﻳﻌﻨﻰ ﺍﺻﺎﺑﺖ ﻋﻴﻦ ﻣﺮﻗﻮﻡ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ‪ .‬ﺍﻳﻦ ﻣﺤﺾ ّ‬

‫ﺍﺣﺴﺎﺳﺎﺗﻰ ﺍﺯ ﺍﻳﻦ ﻭﻫﻢ ﺩﺭ ﻧﻔﻮﺱ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ‪ .‬ﺁﻥ ﺍﺣﺴﺎﺳﺎﺕ ﺳﺒﺐ‬

‫ﻣﺜﻼ ﻧﻔﺴﻰ ﺑﺸﻮﺭ ﭼﺸﻤﻰ ﺷﻬﺮﺕ ﻳﺎﺑﺪ ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ‬ ‫ﺗﺄﺛﺮﺍﺕ ﺷﻮﺩ ‪.‬‬ ‫ً‬ ‫ﺣﺼﻮﻝ ّ‬

‫ﺑﺘﺄﺛﺮﺍﺕ ﭼﺸﻢ ‪ .‬ﭼﻮﻥ‬ ‫ﻧﻔﺴﻰ ﺩﻳﮕﺮ ﻣﻌﺘﻘﺪ ﻭ‬ ‫ﻣﺘﻴﻘﻦ ّ‬ ‫ّ‬ ‫ﺑﺪ ﭼﺸﻢ ﺍﺳﺖ ﻭ ْ‬

‫ﻣﺘﻮﻫﻢ‬ ‫ﺁﻧﺸﺨﺺ ﺑﻪ "ﺑﺪ ﭼﺸﻢ " ﻣﺸﻬﻮﺭ ﻧﻈﺮﻯ ﺑﺎﻳﻦ ﺑﻴﭽﺎﺭﻩ ﻧﻤﺎﻳﺪ ﺍﻳﻦ‬ ‫ّ‬ ‫ﻣﻀﻄﺮﺏ ﮔﺮﺩﺩ ﻭ ﭘﺮﻳﺸﺎﻥ ﺧﺎﻃﺮ ﺷﻮﺩ ﻭ ﻣﻨﺘﻈﺮ ﻭﺭﻭﺩ ﺑﻼﺋﻰ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ‬

‫ﺗﺄﺛﺮﺍﺕ ﺳﺒﺐ ﺷﻮﺩ ﻭ ﻭﻗﻮﻋﺎﺗﻰ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ِ ّﺍﻻ ﻧﻪ ﺍﻳﻨﺴﺘﮑﻪ ﺍﺯ ﭼﺸﻢ ﺁﻥ‬ ‫ّ‬ ‫ﻧﻔﺴﻰ‬ ‫ﺷﺨﺺ ﺁﻓﺘﻰ ﺻﺎﺩﺭ ﺷﺪ ﻭ ﺑﻮﺟﻮﺩ ﺍﻳﻦ ﺷﺨﺺ ﺭﺳﻴﺪ ‪ .‬ﻟﻬﺬﺍ ﺍﮔﺮ ْ‬

‫ﺑﻘﻠﺒﺶ ﭼﻨﻴﻦ ﺧﻄﻮﺭﻯ ﮐﺮﺩ ﮐﻪ ﻓﻼﻥ ﺷﺨﺺ ﺷﻮﺭ ﭼﺸﻢ ﺍﺳﺖ ﻭ ﻣﺮﺍ ﻧﻈﺮ‬

‫ﻧﻤﻮﺩ ‪ .‬ﻓﻮﺭﴽ ﺑﺬﮐﺮ ﺍﻟﻬﻰ ﻣﺸﻐﻮﻝ ﺷﻮﺩ ﺗﺎ ﺍﻳﻦ ﻭﻫﻢ ﺍﺯ ﻗﻠﺐ ﺯﺍﺋﻞ ﮔﺮﺩﺩ ﻭ‬

‫ﭐﻻﺑﻬﻰ ﻉ ﻉ "‪.‬‬ ‫َ​َْ َ‬ ‫ﻋﻠﻴﮏ ْ َ َ ُ‬ ‫ﭐﻟﺒﻬﺎء ْ َ ْ َ ٰ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫)ﺹ ‪ ٢٥٧ -٨‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ‬

‫ﺍﻣﺎ ﺩﺭ ﺧﺼﻮﺹ ﭼﺸﻢ ﺯﺧﻤﻰ ﻳﻌﻨﻰ ﺍﺻﺎﺑﺔ ﺍﻟﻌﻴﻦ ﮐﻪ ﺩﺭ ﻋﺮﺑﻰ‬ ‫‪ّ " -٢‬‬

‫ﭐﻟﮑﻤﺎﻝ ﮔﻮﻳﻨﺪ ﻣﺮﻗﻮﻡ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ﮐﻪ ﭼﺸﻢ ﺷﻮﺭ ﺭﺍ ﺁﻳﺎ ﺍﺛﺮﻯ ﻫﺴﺖ ‪.‬‬ ‫َْ ُ‬ ‫ﻋﻴﻦ َ َ‬ ‫ﺗﺄﺛﺮ ﻧﻔﻮﺱ ﺣﮑﻤﺘﻰ ﺑﺎﻟﻐﻪ‬ ‫ﺩﺭ ﭼﺸﻢ ﭼﻨﻴﻦ ﺍﺛﺮﻯ ﻧﻴﺴﺖ ﻭﻟﻰ ﺩﺭ ﺗﺄﺛﻴﺮ ﻭ ّ‬ ‫ﺹ ‪٣٦٢‬‬

‫ﺍﻣﺎﻧﻔﻮﺱ ﺛﺎﺑﺘﮥ ﺭﺍﺳﺨﻪ ﻣﺼﻮﻥ ﺍﺯ ﺍﻳﻦ‬ ‫ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﻤﻮﻡ ‪ّ .‬‬ ‫ﻣﻮﺟﻮﺩ ‪ .‬ﺍﻳﻦ ِ ْ‬

‫ﺗﺄﺛﺮﻯ ﺣﺎﺻﻞ ﺷﺪ ﻧﻮﺩ ﻭ ﭘﻨﺞ ﻣﺮﺗﺒﻪ‬ ‫ﻧﻔﺴﻰ ﺭﺍ ﻭﻫﻢ ﻭ ّ‬ ‫ﺣﺎﺩﺛﻪ ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ْ‬ ‫ﭐﻟﻤﺴﺘﻐﺎﺙ " ﺑﺮ ﺯﺑﺎﻥ ﺭﺍﻧﺪ "‪.‬‬ ‫" َﻳﺎ َﺍ‪َ َ ْ ُ ْ ُ‬‬

‫ﺍﺣﮑﺎﻡ (‬

‫)ﺹ ‪ ٤٥٤‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ‬

‫ﺍﻣﺎ ﻣﺴﺄﻟﻪ ﺛﺎﻟﺚ ﻳﻌﻨﻰ ﻓﺎﻝ ﻭ ﺭﻣﻞ ﺁﻧﭽﻪ ﺩﺭ ﺩﺳﺖ ﻧﺎﺱ‬ ‫‪ّ " -٣‬‬

‫ﻣﻮﻫﻮﻡ ِ‬ ‫ﺍﻣﺎ ﻣﺴﺄﻟﻪ ﭼﻬﺎﺭﻡ ﮐﻪ‬ ‫ﺍﺳﺖ ﺍﻣﺮﻳﺴﺖ‬ ‫ﺻﺮﻑ ﺍﺑﺪﴽ ﺣﻘﻴﻘﻰ ﻧﺪﺍﺭﺩ ﻭ ّ‬ ‫ِ‬ ‫ﺗﻤﻠﮏ‬ ‫ﺗﻔﺎﺅﻝ ﻭ ﺗﺸﺎﺅﻡ ﻭﺍﻋﺘﺎﺏ ﻭ ﺍﻗﺪﺍﻡ ﻭ ﺍﻗﺘﺮﺍﻥ ﻭ ﻧﻮﺍﺻﻰ ﺑﺎﺷﺪ ﻳﻌﻨﻰ ّ‬

‫ﺣﻴﻮﺍﻧﺎﺕ ﺫﻳﺮﻭﺡ ‪ .‬ﻓﺎﻝ ﺧﻮﺏ ﺳﺒﺐ َﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺍﺳﺖ ﺍﻣﺎ ﺗﺸﺎﺅﻡ ﻳﻌﻨﻰ ﻓﺎﻝ‬

‫ﺑﺪ ﻣﺬﻣﻮﻡ ﻭ ﺳﺒﺐ ﺍﻧﻔﻌﺎﻝ "‪) .‬ﺹ ‪ ٣٠٦‬ﺝ ‪ ٢‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫‪ " -٤‬ﻫﻮﺍ‪ ‬ﺍﻯ ﺑﻨﺪﮤ ﺍﻟﻬﻰ ﻧﺎﻣﮥ ﺷﻤﺎ ﻭﺻﻮﻝ ﻳﺎﻓﺖ ﻭﺍﺯ ﻋﺪﻡ‬

‫ﻓﺮﺻﺖ ﺟﻮﺍﺏ ﻣﺨﺘﺼﺮ ﻣﺮﻗﻮﻡ ﻣﻴﮕﺮﺩﺩ ‪.‬ﺍﺯ ﻋﻠﻢ ﻧﺠﻮﻡ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻯ‬

‫ﻣﻨﺠﻤﻴﻦ ﻗﺪﻳﻢ‬ ‫ﺁﻧﭽﻪ ّ‬ ‫ﺗﻌﻠﻖ ﺑﺮﻳﺎﺿﻴﺎﺕ ﺩﺍﺭﺩ ﺁﻥ ﻣﻘﺒﻮﻝ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﭘﻴﺶ ّ‬

‫ﺗﺄﺳﻴﺲ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﻭ ﺗﺄﺛﻴﺮﺍﺕ ﻋﻈﻴﻤﻪ ﺩﺭ ﺗﺮﺑﻴﻊ ﻭ ﺗﺜﻠﻴﺚ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﻗﺮﺍﻥ‬

‫ﮐﻮﺍﮐﺐ ﺩﺭ ﻣﻮﺍﻗﻊ ﻭ ﺳﻴﺮ ﻭﺣﺮﮐﺖ ﺩﺭ ﻣﻨﻄﻘﺔ ﺍﻟﺒﺮﻭﺝ ٍﻭ ﺍﺳﺘﻘﺎﻣﺖ ﻧﺠﻮﻡ ﻭ‬

‫ﺗﺄﺛﻴﺮ ﺳﺎﻋﺎﺕ ﻭ ﺗﺨﺼﻴﺺ ﺍﻭﻗﺎﺕ ﻣﺮﻗﻮﻡ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﻭ ﺩﺭ ﮐﺘﺐ ﻣﻮﺟﻮﺩﻩ‬

‫ﺗﺼﻮﺭﺍﺕ ﻭ ﺍﻓﮑﺎﺭ ﺍﺳﻼﻓﺴﺖ ﻭ ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﻏﻴﺮ ﻣﻮﺟﻮﺩ‪.‬‬ ‫ﻣﺬﮐﻮﺭ‪ ،‬ﻋﺒﺎﺭﺕ ﺍﺯ‬ ‫ّ‬

‫ﺍﻃﻼﻉ ﺑﺮ ﺑﻌﻀﻰ ﺍﺯ ﺍﺳﺮﺍﺭ ﮐﻮﻥ ﻳﺎﻓﺘﻪ ﻭ‬ ‫ﺗﺒﺘﻞ ّ‬ ‫ﺑﻘﻮﮤ ّ‬ ‫ﻭﻟﻰ ﻧﻔﻮﺳﻰ ﺍﺯ ﭘﻴﺸﻴﻨﻴﺎﻥ ّ‬

‫ﺍﻃﻼﻋﻰ ﺣﺎﺻﻞ ﻧﻤﻮﺩﻩ ﺁﻧﺎﻥ‬ ‫ﺍﺯ ﺭﻭﺍﺑﻂ ﻭ ﺗﻌﻠﻘﺎﺗﻰ ﮐﻪ ﺩﺭ ﺑﻴﻦ ﻣﻮﺟﻮﺩﺍﺗﺴﺖ ّ‬

‫ﻣﻄﻠﻊ ﺑﺮ ﺑﻌﻀﻰ ﺍﺳﺮﺍﺭ ﺧﻔﻰ ﮐﻪ ﺩﺭ ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎﺳﺖ ﻭﺍﻗﻒ ﮔﺸﺘﻨﺪ ﻭ ﺑﻌﻀﻰ‬ ‫ّ‬

‫ﻭﻗﺎﻳﻊ ﺁﺗﻴﻪ ﺍﺯ ﺭﻭﺍﺑﻂ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺘﻨﺒﺎﻁ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻣﺤﻞ ﺍﻧﮑﺎﺭ ﻧﻪ ﭼﻨﺎﻧﮑﻪ‬ ‫ﺹ ‪٣٦٣‬‬

‫ﺩﺭ ﺭﺳﺎﻟﮥ ﺧﺎﻝ ﺩﺭ ﺫﮐﺮ ﻧﺠﻢ ﺑﺎﺯﻍ ﮐﻪ ﺩﻻﻟﺖ ﺑﺮ ﻭﻻﺩﺕ ﺣﻀﺮﺕ ﺭﻭﺡ ﻣﻴﻨﻤﻮﺩ‬ ‫ﻗﻄﻌﻴﺎ ﺍﻋﺘﻤﺎﺩ ﻧﻪ ‪.‬‬ ‫ﻧﺠﻮﻣﻴﻪ‬ ‫ﺍﻣﺎ ﺑﺎﻭﻫﺎﻣﺎﺕ ﻣﻨﺪﺭﺟﻪ ﺩﺭ ﮐﺘﺐ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺮﻗﻮﻡ ‪ّ .‬‬

‫ﻭﺍﻣﺎ ﻣﺴﺄﻟﻪ ﻋﻄﺴﻪ ﻭﻫﻢ ﺻﺮﻑ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﺩﻭﺭ ﻣﺒﺎﺭﮎ ﺍﻳﻦ ﺍﻭﻫﺎﻡ ﺭﺍ‬ ‫ّ‬

‫ﻭﭐﻟﺜﻨﺎء "‪.‬‬ ‫ﻋﻠﻴﮏ ‪ُ  ِ ‬‬ ‫ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩ ‪ .‬ﺫﮐﺮﺵ ﻧﻴﺰ ﺟﺎﺋﺰ ﻧﻪ ‪َ .‬ﻭ َ َ ْ َ‬ ‫ﭐﻟﺘﺤﻴﺔ َ ‪ُ َ ‬‬

‫)ﺹ ‪ ٢٥٦‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﺍﻣﺎ ﻋﻄﺴﻪ ‪ ،‬ﺩﺭ ﺳﺎﺣﺖ ﺍﻗﺪﺱ ﺍﻳﻦ ﺍﻣﻮﺭ ﻣﻠﺤﻮﻅ ﻧﻪ ﻭ ﺍﺟﺮﺍﻯ‬ ‫‪ّ " -٥‬‬ ‫ﺧﻴﺮﻳﻪ ﺑﻌﻄﺴﻪ ﻭ ﺩﻭ ﻥ ﺁﻥ ﻣﻨﻮﻁ ﻭ ﻣﺸﺮﻭﻁ ﻧﺒﻮﺩ ﻭ ﻧﻴﺴﺖ "‪.‬‬ ‫ﺍﻣﻮﺭ‬ ‫ّ‬ ‫****‬

‫)ﺹ ‪ ٤٥٤‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫‪ " -١‬ﺭﺍﺟﻊ ﺑﺴﺆﺍﻝ ﺍﺧﻴﺮ ﻫﻨﮕﺎﻣﻴﮑﻪ ﻭﺳﺎﺋﻞ ﻣﺸﻮﺭﺕ ﻣﻔﻘﻮﺩ ﻭ ﺷﺨﺺ‬

‫ﻣﺘﺮﺩﺩ ﺍﺳﺘﺨﺎﺭﻩ ﻧﻤﻮﺩﻥ ﺑﺎ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ‪.‬‬ ‫ﻣﻬﻤﻰ‬ ‫ّ‬ ‫ﺩﺭ ﺍﻧﺠﺎﻡ ﺍﻣﺮ ّ‬ ‫ﺗﺎﻡ ﻭ ﺍﺳﺘﻤﺪﺍﺩ ﺍﺯ ﻣﺼﺪﺭ‬ ‫ﺗﻮﺟﻪ ّ‬ ‫ﻓﺮﻣﻮﺩﻧﺪ ﺩﺭ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺁﻧﭽﻪ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ّ‬

‫ﻓﻴﺾ ﻭ ﺍﻟﻬﺎﻡ ﺍﺳﺖ ﻻﻏﻴﺮ ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺗﺄﺟﻴﻞ ﺩﺭ ﺗﺼﻤﻴﻢ ﻣﻤﮑﻦ ‪ ،‬ﺗﺎ‬

‫ﺍﻧﺴﺐ ﺍﺳﺖ "‪.‬‬ ‫ﻭﺳﺎﺋﻞ ﻣﺸﻮﺭﺕ ﻓﺮﺍﻫﻢ ﮔﺮﺩﺩ ﺍﺣﺴﻦ ﻭ َ ْ َ‬

‫)ﺹ ‪ ٤٦٢‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭﺍﺣﮑﺎﻡ (‬

‫****‬

‫ﺹ ‪٣٦٤‬‬

‫" ﻧﻬﻰ ﺍﺯ ﺗﻌﺼﺒﺎﺕ ﺩﻳﻨﻰ ‪ ،‬ﺟﻨﺴﻰ ‪،‬ﻭﻃﻨﻰ ‪،‬ﻧﮋﺍﺩﻯ ﻭ ﻏﻴﺮﻩ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺑﭑﻟﺮﻭﺡ َ ‪ِ َ ْ ‬‬ ‫ﻣﻊ ْ َ ْ َ ِ‬ ‫ﻟﻴﺠﺪﻭﺍ‬ ‫ﻋﺎﺷﺮﻭﺍ َ َ‬ ‫ﻭﭐﻟﺮﻳﺤﺎﻥ ِ َ ِ ُ ْ‬ ‫‪ْ ُ ِ َ " -١‬‬ ‫ﭐﻻﺩﻳﺎﻥ ِ ‪ِ ْ ‬‬ ‫ﺣﻤﻴﺔ‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﺗﺄﺧﺬﮐﻢ َ ِ ‪ُ ‬‬ ‫ﻣﻨﮑﻢ َﻋ ْ َ‬ ‫ﺮﻑ ‪ِ ٰ ‬‬ ‫ﺍﻥ َ ُ َ ُ ْ‬ ‫ﭐﻟﺮﺣﻤﻦ ‪ْ ُ  ِ .‬‬ ‫ِ ْ ُ ْ‬

‫ﺑﻴﻦ ْ َ ِ ‪ِ ‬‬ ‫ْ َ ِ ‪ِ‬‬ ‫ﻭﻳﻌﻮﺩ‬ ‫ﭐﻟﺒﺮﻳﺔ ُ ‪‬‬ ‫ﭐﻟﺠﺎﻫﻠﻴﺔ َ ْ ِ‬ ‫ﺑﺪ‪‬ﻣﻦ ﭐ‪ُ ْ ُ َ َ ِ‬‬ ‫ﮐﻞ ُ ِ ِ َ‬ ‫ِ َ ِْ‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ "‪(K ١٤٤) .‬‬ ‫ﺍﻧﻪ َ َ ْ َ ُ ْ َ ْ ِ‬ ‫ﻟﻤﻴﺬءﭐﻟﺨﻠﻖ َ َ ْ ِ ُ‬ ‫ﺍﻟﻴﻪ ِ ‪ُ ‬‬ ‫ﻭﻣﺮﺟﻊ َ َ ِ َ‬ ‫‪ -٢‬ﮐﻠﻤﺔ ﺍ‪ ‬ﺩﺭ ﻭﺭﻕ ﻫﻔﺘﻢ ﺍﺯ ﻓﺮﺩﻭﺱ ﺍﻋﻠﻰ ﺍﻯ ﺩﺍﻧﺎﻳﺎﻥ ﺍﻣﻢ ﺍﺯ‬

‫ﺑﻴﮕﺎﻧﮕﻰ ﭼﺸﻢ ﺑﺮﺩﺍﺭﻳﺪ ﻭ ﺑﻪ ﻳﮕﺎﻧﮕﻰ ﻧﺎﻇﺮ ﺑﺎﺷﻴﺪ ﻭ ﺑﺎﺳﺒﺎﺑﻰ ﮐﻪ ﺳﺒﺐ ﺭﺍﺣﺖ‬

‫ﻋﺎﻟﻢ ﻳﮏ ﻭﻃﻦ ﻭ‬ ‫ﻭﺁﺳﺎﻳﺶ ﻋﻤﻮﻡ ﺍﻫﻞ ﻋﺎﻟﻢ ﺍﺳﺖ‬ ‫ﺗﻤﺴﮏ ﺟﻮﺋﻴﺪ ﺍﻳﻦ ﻳﮏ ﺷﺒﺮ َ‬ ‫ّ‬

‫ﺍﺗﻔﺎﻕ‬ ‫ﻳﮏ ﻣﻘﺎﻡ ﺍﺳﺖ ﺍﺯ ﺍﻓﺘﺨﺎﺭ ﮐﻪ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺍﺳﺖ ﺑﮕﺬﺭﻳﺪ ﻭ ﺑﺂﻧﭽﻪ ّ‬ ‫ﻋﻠﺖ ّ‬

‫ﺗﻮﺟﻪ ﻧﻤﺎﺋﻴﺪ‪ .‬ﻧﺰﺩ ﺍﻫﻞ ﺑﻬﺎ ﺍﻓﺘﺨﺎﺭ ﺑﻪ ﻋﻠﻢ ﻭ ﻋﻤﻞ ﻭ ﺍﺧﻼﻕ ﻭ ﺩﺍﻧﺶ‬ ‫ﺍﺳﺖ ّ‬

‫ﺍﺳﺖ ﻧﻪ ﺑﻮﻃﻦ ﻭ ﻣﻘﺎﻡ ‪ .‬ﺍﻯ ﺍﻫﻞ ﺯﻣﻴﻦ ﻗﺪﺭ ﺍﻳﻦ ﮐﻠﻤﮥ ﺁﺳﻤﺎﻧﻰ ﺭﺍ ﺑﺪﺍﻧﻴﺪ ﭼﻪ‬

‫ﮐﻪ ﺑﻤﻨﺰﻟﮥ ﮐﺸﺘﻰ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﺩﺭﻳﺎﻯ ﺩﺍﻧﺎﺋﻰ ﻭ ﺑﻤﻨﺰﻟﮥ ﺁﻓﺘﺎﺏ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ‬

‫ﺟﻬﺎﻥ ﺑﻴﻨﺎﺋﻰ "‪.‬‬

‫ﻓﺮﺩﻭﺳﻴﻪ ﺹ ‪٣٧‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ (‬ ‫)ﮐﻠﻤﺎﺕ‬ ‫ّ‬

‫ﺍﺑﻬﻰ ﺛﻤﺮﻩ ﺷﺠﺮﻩ ﺩﺍﻧﺶ ﺍﻳﻦ ﮐﻠﻤﻪ ﻋﻠﻴﺎﺳﺖ ﻫﻤﻪ ﺑﺎﺭ ﻳﮏ ﺩﺍﺭﻳﺪ‬ ‫‪" -٣‬‬ ‫ٰ‬ ‫ﻟﻤﻦ‬ ‫ﭐﻟﻮﻃﻦ َ ْ‬ ‫ﺑﻞ ِ َ ْ‬ ‫ﭐﻟﻔﺨﺮ ِ َ ْ‬ ‫ﻟﻴﺲ ْ َ ْ ُ‬ ‫ﻳﺤﺐ ْ َ َ َ‬ ‫ﻭ ﺑﺮﮒ ﻳﮏ ﺷﺎﺧﺴﺎﺭ ‪َ ْ َ .‬‬ ‫ﻟﻤﻦ ُ ِ ‪‬‬

‫ﭐﻟﻌﺎﻟﻢ "‪) .‬ﺍﺷﺮﺍﻕ ﺷﺸﻢ ﺍﺯ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺍﺷﺮﺍﻗﺎﺕ ﺹ ‪ ٧٤-٥‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ‬ ‫ﻳﺤﺐ ْ َ َ َ‬ ‫ُ ِ ‪‬‬

‫ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ (‬ ‫ﺹ ‪٣٦٥‬‬

‫ﻋﻠﺖ‬ ‫ﺍﻟﻬﻴﻪ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ّ‬ ‫ﻣﺸﻴﺖ ّ‬ ‫‪ -٥‬ﺍﻯ ﺍﻫﻞ ﺑﻴﻨﺶ ﺁﻧﭽﻪ ﺍﺯ ﺳﻤﺎء ّ‬

‫ﺟﻨﺴﻴﻪ ﭼﺸﻢ ﺑﺮﺩﺍﺭﻳﺪ‬ ‫ﺍﺗﺤﺎﺩ ﻋﺎﻟﻢ ﻭ ﺍﻟﻔﺖ ﻭ ﻳﮕﺎﻧﮕﻰ ﺍﻣﻢ ﺑﻮﺩﻩ ‪ .‬ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺻﻠﻴﻪ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ "‪.‬‬ ‫ﮐﻞ ﺭﺍ ﺩﺭ ﭘﺮﺗﻮ ﻭﺣﺪﺕ‬ ‫ﻭ ّ‬ ‫ّ‬

‫ﻣﺼﻮﺏ (‬ ‫ﺟﻨﺴﻴﻪ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ﺗﻌﺼﺒﺎﺕ‬ ‫ّ‬ ‫ّ‬ ‫)ﺹ ‪ ٧٦‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ﺩﺭ ﻗﺴﻤﺖ ﺭﻓﻊ ّ‬

‫ﻇﻞ ﺍﻣﺮ ﻭﺍﺣﺪ ﻭ ﺷﺮﻳﻌﺖ ﻭﺍﺣﺪ ﺩﺭ ﺁﻳﻨﺪ‬ ‫‪ " -٥‬ﺟﻤﻴﻊ ﻣﻠﻞ ﺑﺎﻳﺪ ﺩﺭ ّ‬

‫ﺍﺗﺤﺎﺩ ﺩﺭ‬ ‫ﻭ ﺟﻤﻴﻊ ﻧﺎﺱ ﭼﻮﻥ ﺑﺮﺍﺩﺭ ﻣﻬﺮ ﭘﺮﻭﺭ ﮔﺮﺩﻧﺪ ‪ .‬ﺭﻭﺍﺑﻂ‬ ‫ﻣﺤﺒﺖ ﻭ ّ‬ ‫ّ‬

‫ﮐﻞ‬ ‫ﺟﻨﺴﻴﻪ ﻭ‬ ‫ﺑﻴﻦ ﺍﺑﻨﺎء ﺑﺸﺮ ﻣﺴﺘﺤﮑﻢ ﺷﻮﺩ ﻭ ﺍﺧﺘﻼﻓﺎﺕ ﻭ ﻣﻨﺎﺯﻋﺎﺕ‬ ‫ﻣﺬﻫﺒﻴﻪ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺤﻮ ﻭ ﺯﺍﺋﻞ ﮔﺮﺩﺩ "‪.‬‬

‫ﻣﺼﻮﺏ (‬ ‫ﺟﻨﺴﻴﻪ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ﺗﻌﺼﺒﺎﺕ‬ ‫)ﺹ ‪ ٧٧‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ﺩﺭ ﻗﺴﻤﺖ ﺭﻓﻊ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺗﻌﺼﺒﺎﺕ‬ ‫ﺗﻌﺼﺒﻰ ﻧﺠﺎﺕ ﺩﺍﺩ‪ّ .‬‬ ‫‪ " -١‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺎ ﺭﺍ ﺍﺯ ﻫﺮ ّ‬

‫ﻋﺎﻟﻢ ﺭﺍ ﺧﺮﺍﺏ ﮐﺮﺩﻩ ‪ .‬ﻫﺮ ﻋﺪﺍﻭﺕ ﻭﻧﺰﺍﻋﻰ ﻭ ﻫﺮ ﮐﺪﻭﺭﺕ ﻭ ﺍﺑﺘﻼﺋﻰ‬ ‫ﺍﺳﺖ ﮐﻪ َ‬ ‫ﺗﻌﺼﺐ ﺩﻳﻨﻰ ﺑﻮﺩﻩ ﻳﺎ ﺍﺯ ﺗﻌﺼﺐ ﻭﻃﻨﻰ ﻳﺎ ﺍﺯ‬ ‫ﮐﻪ ﺩ‬ ‫َ‬ ‫ﺭﻋﺎﻟﻢ ﻭﺍﻗﻊ ﺷﺪﻩ ﻳﺎ ﺍﺯ ّ‬

‫ﻣﻀﺮ ﺍﺳﺖ ﻫﺮ ﻧﻮﻉ‬ ‫ﺗﻌﺼﺐ ﻣﺬﻣﻮﻡ ﻭ‬ ‫ّ‬ ‫ﺗﻌﺼﺐ ﺳﻴﺎﺳﻰ ‪ّ .‬‬ ‫ﺗﻌﺼﺐ ﺟﻨﺴﻰ ﻳﺎ ّ‬ ‫ّ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻧﺠﺎﺕ ﻳﺎﺑﺪ‬ ‫ﺑﺎﺷﺪ ﻭﻗﺘﻴﮑﻪ ﺍﻣﺮ‬ ‫ﻋﺎﻟﻢ ﺩﻭﺭ ﺷﻮﺩ ﺁﻧﻮﻗﺖ َ‬ ‫ﺗﻌﺼﺒﺎﺕ ﺍﺯ َ‬ ‫ّ‬ ‫ﻣﺎ ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﻘﺼﺪ ﻋﺰﻳﺮ ﻣﻴﮑﻮﺷﻴﻢ ‪ .‬ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﻧﻔﺮ ﺭﺍ ﻓﺪﺍﻯ ﺍﻳﻦ ﺍﻣﺮ‬

‫ﺗﻌﺼﺒﺎﺕ ﻭ ﺣﺼﻮﻝ‬ ‫ﻣﻈﻠﻮﻣﻴﺖ ﺑﺠﻬﺖ ﺭﻓﻊ ﺍﻳﻦ‬ ‫ﻋﻈﻴﻢ ﻧﻤﻮﺩﻳﻢ ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺧﻮﺕ ﻭ ﻳﮕﺎﻧﮕﻰ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺷﻬﻴﺪ ﺷﺪﻧﺪ ‪)."...‬ﺹ ‪ ٩٩‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ(‬ ‫ّ‬ ‫ﺹ ‪٣٦٦‬‬

‫ﺗﻌﺼﺐ ﻭﻃﻨﻰ ﻭ‬ ‫‪ " -٢‬ﻫﻮﺍ‪ ‬ﺍﺯ ﺟﻤﻠﻪ ﺍﺳﺎﺱ ﺑﻬﺎءﺍ‪ ‬ﺗﺮﮎ ّ‬

‫ﻋﺎﻟﻢ ﺑﺸﺮ ﺑﻪ‬ ‫ﻭﺗﻌﺼﺐ ﺟﻨﺴﻰ‬ ‫ﺗﻌﺼﺐ ﻣﺬﻫﺒﻰ‬ ‫ﻭﺗﻌﺼﺐ ﺳﻴﺎﺳﻰ ﺍﺳﺖ ﺯﻳﺮﺍ َ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺗﻌﺼﺐ ﻣﺒﺘﻼ ﺷﺪﻩ ﻭ ﺍﻳﻦ ﻣﺮﺽ ﻣﺰﻣﻦ ﺍﺳﺖ ﮐﻪ ﺳﺒﺐ ﻫﻼﮎ ﺍﺳﺖ ﺟﻤﻴﻊ‬ ‫ﻣﺮﺽ ّ‬

‫ﺗﻌﺼﺐ ﺍﺳﺖ ‪ .‬ﻫﺮ‬ ‫ﺍﺧﺘﻼﻓﺎﺕ ﻭ ﺟﻨﮕﻬﺎ ﻭ ﻧﺰﺍﻋﻬﺎ ﻭﺧﻮﻧﺮﻳﺰﻳﻬﺎ ﺳﺒﺒﺶ ﺍﻳﻦ ّ‬

‫ﺗﻌﺼﺐ‬ ‫ﺗﻌﺼﺐ ﺩﻳﻨﻰ ﺍﺳﺖ ﻳﺎ ﻣﻨﺒﻌﺚ ﺍﺯ ّ‬ ‫ﺟﻨﮕﻰ ﮐﻪ ﻣﻰ ﺑﻴﻨﻴﺪ ﻳﺎﻣﻨﺒﻌﺚ ﺍﺯ ّ‬

‫ﺗﻌﺼﺒﺎﺕ‬ ‫ﺗﻌﺼﺐ ﺳﻴﺎﺳﻴﺴﺖ ﻭ ﺗﺎ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺗﻌﺼﺐ ﻭﻃﻨﻰ ﻳﺎ ّ‬ ‫ﺟﻨﺴﻰ ﻳﺎ ﻣﻨﺒﻌﺚ ﺍﺯ ّ‬

‫ﺍﻭﻝ ﻣﺠﻤﻮﻋﮥ ﺧﻄﺎﺑﺎﺕ (‬ ‫ﻣﻮﺟﻮﺩ َ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺁﺳﺎﻳﺶ ﻧﻴﺎﺑﺪ ‪)"...‬ﺹ ‪ ١٥٨-٩‬ﻗﺴﻤﺖ ّ‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺧﻄﺎﺑﮥ ﻣﺒﺎﺭﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -٢‬ﺟﻤﻴﻊ ﺍﺟﻨﺎﺱ ﺳﻔﻴﺪ ﻭ ﺳﻴﺎﻩ ﻭ ﺯﺭﺩ ﻭ ﻗﺮﻣﺰ ﻭ ﻣﻠﻞ ﻭ ﻃﻮﺍﺋﻒ‬

‫ﻭ ﻗﺒﺎﺋﻞ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﻳﮑﺴﺎﻧﺴﺖ ‪ .‬ﻫﻴﭽﻴﮏ ﺍﻣﺘﻴﺎﺯﻯ ﻧﺪﺍﺭﺩ ﻣﮕﺮ ﻧﻔﻮﺳﻰ ﮐﻪ‬

‫ﻋﺎﻟﻢ‬ ‫ﻣﺤﺐ َ‬ ‫ﺑﻤﻮﺟﺐ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﻋﻤﻞ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﻨﺪﮤ ﺻﺎﺩﻕ ﻣﻬﺮﺑﺎﻥ ﺑﺎﺷﻨﺪ ‪ّ ُ .‬‬

‫ﺑﺎﺷﻨﺪ ‪ .‬ﺭﺣﻤﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺎﺷﻨﺪ‪ .‬ﺍﻳﻦ ﻧﻔﻮﺱ ﻣﻤﺘﺎﺯﻧﺪ ‪ .‬ﺧﻮﺍﻩ ﺳﻴﺎﻩ ﺑﺎﺷﻨﺪ‬

‫ﻣﻘﺮﺑﻨﺪ "‪.‬‬ ‫ﺧﻮﺍﻩ ﺯﺭﺩ ﺧﻮﺍﻩ ﺳﻔﻴﺪ ﻫﺮ ﭼﻪ ﺑﺎﺷﻨﺪ ﺩ ﺭﻧﺰﺩ ﺧﺪﺍ ﺍﻳﻦ ﻧﻔﻮﺱ ّ‬

‫ﺗﻌﺼﺐ ﺟﺎﻫﻼﻧﻪ ﻭﻋﺪﺍﻭﺕ ﻭ ﺑﻐﺾ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺭﺍﺋﺤﮥ ّ‬ ‫‪ " -٤‬ﺍﻯ ّ‬

‫ﺩﻳﻨﻴﻪ ﮐﻪ ﺑﺘﻤﺎﻡ ﻣﺨﺎﻟﻒ ﺩﻳﻦ ﺍ‪ ‬ﻭ ﺭﺿﺎﻯ‬ ‫ﻭﻭﻃﻨﻴﻪ ﻭ‬ ‫ﺟﻨﺴﻴﻪ‬ ‫ﻋﺎﻣﻴﺎﻧﻪ ﻭ ﺍﻭﻫﺎﻡ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻬﻰ ﻭ ﺳﺒﺐ ﻣﺤﺮﻭﻣﻰ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﻣﻮﺍﻫﺐ ﺭﺣﻤﺎﻧﻰ ﺍﺳﺖ ﺑﻴﺰﺍﺭ ﺷﻮﻳﺪ ﻭ ﺍﺯ ﺍﻳﻦ‬

‫ﺗﻌﺼﺐ ﺟﺎﻫﻼﻧﻪ ﭘﺎﮎ ﻭ‬ ‫ﺗﺠﺮﺩ ﻳﺎﺑﻴﺪ ﻭ ﺁﺋﻴﻨﮥ ﺩﻝ ﺭﺍ ﺍﺯ ﺯﻧﮓ ﺍﻳﻦ ّ‬ ‫ﺍﻭﻫﺎﻣﺎﺕ ّ‬

‫ﺑﻌﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻳﻌﻨﻰ ﻋﻤﻮﻡ ﺑﺸﺮ ﻣﻬﺮﺑﺎﻥ ﺣﻘﻴﻘﻰ ﮔﺮﺩﻳﺪ ﻭ ﺑﻬﺮ‬ ‫ﻣﻘﺪﺱ ﮐﻨﻴﺪ ﺗﺎ َ‬ ‫ّ‬

‫ﻣﻠﺖ ﻭ ﻫﺮ ﺁﺋﻴﻦ ﻭﻫﺮ ﻃﺎﺋﻔﻪ ﻭ ﻫﺮ ﺟﻨﺲ ﻭ ﻫﺮ ﺩﻳﺎﺭ ﺍﺩﻧﻰ‬ ‫ﻧﻔﺴﻰ ﺍﺯ ﻫﺮ ّ‬ ‫ْ‬ ‫ﺹ ‪٣٦٧‬‬

‫ُﮐﺮﻫﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﺑﻠﮑﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺷﻔﻘﺖ ﻭ ﺩﻭﺳﺘﻰ ﺑﺎﺷﻴﺪ ﺷﺎﻳﺪ ﺑﻌﻮﻥ ﻭ‬

‫ﺗﻌﺼﺐ ﺟﺎﻫﻼﻧﻪ ﻭ ﺑﻌﺾ ﻭ‬ ‫ﺍﻟﻬﻴﻪ ﺍﻓﻖ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﺍﻳﻦ ﻏﻴﻮﻡ ﮐﺜﻴﻔﻪ ﻳﻌﻨﻰ ّ‬ ‫ﻋﻨﺎﻳﺖ ّ‬

‫ﻣﺤﺒﺖ ﺩﺭ‬ ‫ﻣﻘﺪﺱ ﮔﺮﺩﺩ ‪ .‬ﺭﻭﺯ ﺑﺮﻭﺯ ﺳﺒﺐ ﺍﻟﻔﺖ ﻭ‬ ‫ﻋﺪﺍﻭﺕ ﻋﺎﻣﻴﺎﻧﻪ ﭘﺎﮎ ﻭ ّ‬ ‫ّ‬

‫ﺗﮑﻠﻢ‬ ‫ﻣﻴﺎﻥ ﺟﻤﻴﻊ ﻣﻠﻞ ﺷﻮﻳﺪ ﻭ ﺍﺑﺪﴽ ﺩﺭ ﺍﻣﻮﺭ ﺣﮑﻮﻣﺖ ﻭ ﺳﻴﺎﺳﺖ ﻣﺪﺍﺧﻠﻪ ﻭ ّ‬

‫ﻧﻨﻤﺎﺋﻴﺪ ﺯﻳﺮﺍ ﺷﻤﺎ ﺭﺍ ﺧﺪﺍ ﺑﺠﻬﺖ ﻭﻋﻆ ﻭ ﻧﺼﻴﺤﺖ ﻭ ﺗﺼﺤﻴﺢ ﺍﺧﻼﻕ ﻭ‬

‫ﻋﻠﻴﮑﻢ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﺭﻭﺣﺎﻧﻴﺖ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺧﻠﻖ ﻓﺮﻣﻮﺩﻩ ‪ .‬ﺍﻳﻨﺴﺖ ﻭﻇﻴﻔﻪ ﺷﻤﺎﻭ َ َ ْ ُ ُ‬

‫‪ِ ِ ‬‬ ‫ﻭﭐﻟﺜﻨﺎء ﻉ ﻉ "‪) .‬ﺹ ‪ ١٥٣-٤‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬ ‫ﭐﻟﺘﺤﻴﺔ َ ‪ُ َ ‬‬

‫ﺗﻌﺼﺒﺎﺕ ﺟﺎﻫﻠﻴﻪ ﻣﻠﻞ ﻭﻣﺬﺍﻫﺐ ﺭﺍ ﺍﺯﺍﻟﻪ ﻧﻤﺎﻳﻨﺪ "‪.‬‬ ‫‪ " -٥‬ﻭ‬ ‫ّ‬

‫)ﺹ ‪ ٢٧‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫‪ " -٦‬ﻣﻦ ﺷﻤﺎﺭﺍ ﻧﺼﻴﺤﺖ ﻣﻴﻨﻤﺎﻳﻢ ﺗﺎ ﺗﻮﺍﻧﻴﺪ ﺩﺭ ﺧﻴﺮ ﻋﻤﻮﻡ ﮐﻮﺷﻴﺪ ﻭ‬

‫ﺗﻌﺼﺐ ﺟﻨﺴﻰ ﻭ‬ ‫ﻣﺤﺒﺖ ﻭ ﺍﻟﻔﺖ ﺩﺭ ﮐﻤﺎﻝ ﺧﻠﻮﺹ ﺑﺠﻤﻴﻊ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﻧﻤﺎﺋﻴﺪ ّ‬

‫ﻭﻃﻨﻰ ﻭ ﺩﻳﻨﻰ ﻭ ﻣﺬﻫﺒﻰ ﻭ ﺳﻴﺎﺳﻰ ﻭ ﺗﺠﺎﺭﻯ ﻭ ﺻﻨﺎﻋﻰ ﻭ ﺯﺭﺍﻋﻰ ﺟﻴﻤﻊ ﺭﺍ‬

‫ﻋﺎﻟﻢ‬ ‫ﻣﺸﻴﺪ ﺑﻨﻴﺎﻥ ﻭﺣﺪﺕ َ‬ ‫ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﻳﺪ ﺗﺎﺁﺯﺍﺩ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﺑﺎﺷﻴﺪ ﻭ ُ ّ‬

‫ﺍﻧﺴﺎﻥ ‪ .‬ﺟﻤﻴﻊ ﺍﻗﺎﻟﻴﻢ ﺍﻗﻠﻴﻢ ﻭﺍﺣﺪ ﺍﺳﺖ ﻭﺗﻤﺎﻡ ﻣﻠﻞ ﺳﻼﻟﻪ ﺍﺑﻮﺍﻟﺒﺸﺮ ‪ .‬ﺍﻳﻦ‬ ‫ﺗﻨﺎﺯﻉ ﺑﻘﺎ ﺩﺭ ﺑﻴﻦ ﮔﺮﮔﺎﻥ ﺩﺭﻧﺪﻩ ﺳﺒﺐ ﺍﻳﻦ ﻧﺰﺍﻉ ﻭﺣﺎﻝ ﺁﻧﮑﻪ ﻋﺮﺻﮥﺯﻣﻴﻦ‬

‫ﻋﻠﻴﮑﻢ‬ ‫ﻭﺳﻴﻊ ﺍﺳﺖ ﻭﺧﻮﺍﻥ ﻧﻌﻤﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻤﺪﻭﺩ ﺩ ﺭﺟﻤﻴﻊ ﺍﻗﺎﻟﻴﻢ ﻭ َ َ ْ ُ ُ‬

‫ﭐﻻﺑﻬﻰ ﻉ ﻉ "‪) .‬ﺹ ‪ ٢٤٩‬ﺝ ‪ ٧‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬ ‫َْ​َ ُ‬ ‫ﭐﻟﺒﻬﺎء ْ َ ٰ‬ ‫‪ " -٧‬ﺩﺭ ﭘﻴﺶ ﺧﺪﺍ ﺳﻔﻴﺪ ﻭ ﺳﻴﺎﻩ ﻧﻴﺴﺖ ﺟﻤﻴﻊ ﺭﻧﮕﻬﺎ ﺭﻧﮓ ﻭﺍﺣﺪ‬

‫ﺒﻮﺩﻳﺖ ﺍﻟﻬﻰ ﺍﺳﺖ ‪ .‬ﺑﻮ ﻭ ﺭﻧﮓ ﺣﮑﻤﻰ ﻧﺪﺍﺭﺩ ‪ .‬ﻗﻠﺐ‬ ‫ﺍﺳﺖ ﻭ ﺁﻥ ﺭﻧﮓ ﻋ ّ‬ ‫ﺹ ‪٣٦٨‬‬

‫ُﺣﮑﻢ ﺩﺍﺭﺩ‪ .‬ﺍﮔﺮ ﻗﻠﺐ ﭘﺎﮎ ﺍﺳﺖ ‪،‬ﺳﻔﻴﺪ ﻳﺎ ﺳﻴﺎﻩ ‪ ،‬ﻫﻴﭻ ﻟﻮﻧﻰ ﺿﺮﺭ ﻧﺮﺳﺎﻧﺪ‪.‬‬

‫ﺧﺪﺍ ﻧﻈﺮ ﺑﺎﻟﻮﺍﻥ ﻧﻨﻤﺎﻳﺪ ‪ .‬ﻧﻈﺮ ﺑﻘﻠﻮﺏ ﻧﻤﺎﻳﺪ‪ .‬ﻫﺮ ﮐﺲ ﻗﻠﺒﺶ ﭘﺎﮐﺘﺮ ﺑﻬﺘﺮ‪.‬‬

‫ﺍﺑﻬﻰ‬ ‫ﺗﻮﺟﻬﺶ ﺑﻤﻠﮑﻮﺕ‬ ‫ﻫﺮ ﮐﺲ ﺍﺧﻼﻗﺶ ﻧﻴﮑﻮﺗﺮ ﺧﻮﺷﺘﺮ ‪ .‬ﻫﺮﮐﺲ ّ‬ ‫ٰ‬ ‫ﺣﮑﻤﻰ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺑﻴﺸﺘﺮ ﭘﻴﺸﺘﺮ ‪ .‬ﺍﻟﻮﺍﻥ ﺩﺭ َ‬ ‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻫﻴﭻ ُ ْ‬ ‫)ﺹ ‪ ٧٨-٩‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬

‫‪ " -٨‬ﺑﺠﺎﻥ ﻭ ﺩﻝ ﺑﮑﻮﺷﻴﺪ ﺗﺎ ﻣﻴﺎﻥ ﺳﻴﺎﻩ ﻭ ﺳﻔﻴﺪ ﺍﻟﻔﺖ ﺍﻧﺪﺍﺯﻳﺪ ﻭ‬

‫ﻭﺣﺪﺕ ﺑﻬﺎﺋﻰ ﺭﺍ ﺍﺛﺒﺎﺕ ﮐﻨﻴﺪ ﮐﻪ ﺍﺑﺪﴽﺍﻟﻮﺍﻥ ﺣﮑﻤﻰ ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ ﻗﻠﻮﺏ‬

‫ﻣﺘﻔﻖ ﺍﺳﺖ ﻭﻟﻮ ﻳﮑﻰ ﺷﺮﻗﻰ ﻭﻳﮑﻰ‬ ‫ﻣﺘﺤﺪ ﻭ ّ‬ ‫ﺍﺣﺒﺎ ّ‬ ‫ُﺣﮑﻢ ﺩﺍﺭﺩ‪ .‬ﺍﻟﺤﻤﺪ‪ ‬ﻗﻠﻮﺏ ّ‬

‫ﻏﺮﺑﻰ ﻳﮑﻰ ﺟﻨﻮﺑﻰ ﻳﮑﻰ ﺷﻤﺎﻟﻰ ﻳﮑﻰ ﺁﻟﻤﺎﻧﻰ ﻭ ﻳﮑﻰ ﻓﺮﺍﻧﺴﻮﻯ ﻳﮑﻰ ﮊﺍﭘﺎﻧﻰ‬ ‫ﻳﮑﻰ ﺁﻣﺮﻳﮑﺎﺋﻰ ﻳﮑﻰ ﺍﺑﻴﺾ ﻳﮑﻰ ﺍﺳﻮﺩ ﻳﮑﻰ ﺍﺣﻤﺮ ﻳﮑﻰ ﺍﺻﻔﺮ ﻳﮑﻰ ﺍﺳﻤﺮ‪،‬‬

‫ﺍﺧﺘﻼﻑ ﺍﻟﻮﺍﻥ ﻭ ﺍﺧﺘﻼﻑ ﺍﻭﻃﺎﻥ ﻭ ﺍﺧﺘﻼﻑ ﺍﺟﻨﺎﺱ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ُﺣﮑﻤﻰ‬

‫ﮐﻞ ﻏﺎﻟﺐ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﻭﻫﺎﻣﺎﺕ ﺭﺍ ﺯﺍﺋﻞ ﻣﻴﻨﻤﺎﻳﺪ"‬ ‫ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ ﻭﺣﺪﺕ ﺑﻬﺎﺋﻰ ﺑﺮ ّ‬

‫)ﺹ ‪ ١٠٩-١١٠‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﻭﺗﻌﺼﺐ‬ ‫ﺗﻌﺼﺐ ﺳﻴﺎﺳﻰ‬ ‫ّ‬ ‫ﺗﻌﺼﺐ ﺟﻨﺴﻰ ﻭ ّ‬ ‫ﺗﻌﺼﺐ ﺩﻳﻨﻰ ﻭ ّ‬ ‫‪ّ " -٩‬‬

‫ﺗﻌﺼﺒﻬﺎ ﻣﻮﺟﻮﺩ‬ ‫ﺗﻌﺼﺐ ﻭﻃﻨﻰ ﻫﺎﺩﻡ ﺑﻨﻴﺎﻥ ﺍﻧﺴﺎﻧﻴﺴﺖ ‪ .‬ﺗﺎ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺍﻗﺘﺼﺎﺩﻯ ﻭ ّ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍﺣﺖ ﻧﻨﻤﺎﻳﺪ‪ .‬ﺷﺸﻬﺰﺍﺭ ﺳﺎﻝ ﺍﺳﺖ ﮐﻪ ﺗﺎﺭﻳﻴﺦ ‪،‬ﺍﺯ َ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﺣﺮﺏ ﻭ ﺿﺮﺏ ﻭ‬ ‫ﻣﺪﺕ ﺷﺸﻬﺰﺍﺭ ﺳﺎﻝ َ‬ ‫ﺧﺒﺮ ﻣﻴﺪﻫﺪ ﺩﺭ ﺍﺭﻳﻦ ّ‬

‫ﻗﺘﻞ ﻭ ﺧﻮﻧﺨﻮﺍﺭﻯ ﻓﺎﺭﻍ ﻧﺸﺪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻧﻰ ﺩ ﺭﺍﻗﻠﻴﻤﻰ ﺟﻨﮓ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﺟﻨﮓ‬

‫ﺗﻌﺼﺐ ﺟﻨﺴﻰ ﻭ ﻳﺎ ﻣﻨﺒﻌﺚ‬ ‫ﺗﻌﺼﺐ ﺩﻳﻨﻰ ﺑﻮﺩ ﻭ ﻳﺎ ﻣﻨﺒﻌﺚ ﺍﺯ ّ‬ ‫ﻳﺎ ﻣﻨﺒﻌﺚ ﺍﺯ ّ‬ ‫ﺹ ‪٣٦٩‬‬

‫ﻣﺤﻘﻖ ﮔﺸﺖ‬ ‫ﺗﻌﺼﺐ ﻭﻃﻨﻰ ﭘﺲ ﺛﺎﺑﺖ ﻭ‬ ‫ّ‬ ‫ﺗﻌﺼﺐ ﺳﻴﺎﺳﻰ ﻭ ﻳﺎ ﻣﻨﺒﻌﺚ ﺍﺯ ّ‬ ‫ﺍﺯ ّ‬

‫ﺗﻌﺼﺒﺎﺕ ﻣﻮﺟﻮﺩ ﻣﻨﺎﺯﻋﻪ‬ ‫ﺗﻌﺼﺒﺎﺕ ﻫﺎﺩﻡ ﺑﻨﻴﺎﻥ ﺍﻧﺴﺎﻧﻴﺴﺖ ﻭ ﺗﺎ ﺍﻳﻦ‬ ‫ﮐﻪ ﺟﻤﻴﻊ‬ ‫ّ‬ ‫ّ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﻇﻠﻤﺎﺕ‬ ‫ﺑﻘﺎ ﻣﺴﺘﻮﻟﻰ ﻭ ﺧﻮﻧﺨﻮﺍﺭﻯ ﻭ ﺩﺭﻧﺪﮔﻰ ﻣﺴﺘﻤﺮ ﭘﺲ َ‬

‫ﺗﻌﺼﺐ ﻭ ﺍﺧﻼﻕ ﻣﻠﮑﻮﺗﻰ ﻧﺠﺎﺕ ﻧﻴﺎﺑﺪ ﻭ ﺭﻭﺷﻦ ﻧﮕﺮﺩﺩ "‪.‬‬ ‫ﻃﺒﻴﻌﺖ ﺟﺰ ﺑﺘﺮﮎ ّ‬ ‫)ﺹ ‪ ٢٨٨-٩‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﻋﺎﻟﻢ ﺧﻠﻘﺖ ﻣﺸﻬﻮﺩ ﻭ ﺑﻴﻦ‬ ‫ﺻﻮﺭ ﻭ ﺍﻟﻮﺍﻥ ﮐﻪ ﺩﺭ َ‬ ‫‪ " -١٠‬ﺍﻳﻦ ﺍﺧﺘﻼﻑ ُ َ‬

‫ﻣﺸﻴﺖ ﺑﺎﻟﻐﮥ‬ ‫ّ‬ ‫ﮐﺎﻓﮥﻣﻤﮑﻨﺎﺕ ﻣﻮﺟﻮﺩ ﻭ ﻣﺤﺴﻮﺱ ﻣﺒﺘﻨﻰ ﺑﺮ ﺣﮑﻤﺖ ﺍﻟﻬﻰ ﻭ ّ‬ ‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ٨٠‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﺳﺒﺤﺎﻧﻰ ﺍﺳﺖ "‪.‬‬

‫ﻣﺤﺒﺖ ﻭﻳﮕﺎﻧﮕﻰ ﻭ‬ ‫ﺗﻨﻮﻉ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻳﺪ ﻣﻮﺟﺐ‬ ‫ّ‬ ‫‪ " -١١‬ﺍﻳﻦ ّ‬

‫ﺍﺗﻔﺎﻕ ﻭ ﻳﮑﺮﻧﮕﻰ ﮔﺮﺩﺩ ﺑﻤﺜﺎﺑﻪ ﻣﻮﺳﻴﻘﻰ ﮐﻪ ﭼﻮﻥ ﺍﻟﺤﺎﻥ ﻣﺨﺘﻠﻔﻪ ﺗﺮﮐﻴﺐ‬ ‫ﻣﺎﻳﮥ ّ‬

‫ِ‬ ‫ﻣﺘﻨﻮﻋﻪ ﻣﻘﺘﺮﻥ ﻭ ﻣﻮﺯﻭﻥ ﺷﻮﺩ ﻧﻐﻤﮥ ﺑﺪﻳﻊ ﻓﺮﺍﻫﻢ ﺁﻳﺪ ﻭ ﺁﻫﻨﮓ‬ ‫ﻳﺎﺑﺪ ﻭ‬ ‫ﺍﺻﻮﺍﺕ ّ‬

‫ﻣﺼﻮﺏ (‬ ‫ﻣﺘﻠﺬﺫ ﻭ ﻣﺤﻈﻮﻅ ﻧﻤﺎﻳﺪ " )ﺹ ‪ ٨٠‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ﺩﻟﭙﺬﻳﺮ ﺁﺫﺍﻥ ﺭﺍ‬ ‫ّ‬ ‫ّ‬ ‫****‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺟﻨﺴﻴﻪ ﮐﻪ ﻫﺎﺩﻡ ﺑﻨﻴﺎﻥ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﺑﻬﺮ ﺻﻮﺭﺕ‬ ‫ﻌﺼﺒﺎﺕ‬ ‫ّ‬ ‫ﺍﻧﺴﻼﺥ ﺍﺯ ﺗ ّ‬

‫ﻭ ﻧﻮﻉ ﺑﺎﻳﺪ ﺷﻌﺎﺭ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻭ ﻣﺤﻮﺭ ﺁﺭﺍء ﻭ ﻣﺠﻬﻮﺩﺍﺕ ﻳﺎﺭﺍﻥ ﻣﻌﻨﻮﻯ ﻗﺮﺍﺭ‬

‫ﮔﻴﺮﺩ" ‪).‬ﺹ ‪ ٧٥‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺩﺭﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﻓﺼﻠﻰ ﺗﺨﺼﻴﺺ ﺑﺎﻳﻦ‬ ‫ﻣﺆﮐﺪﻯ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ‬ ‫ﻣﻬﻢ ﺩﺍﺭﺩ ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺗﻌﻠﻴﻤﺎﺕ ﺑﺴﻴﺎﺭ ّ‬ ‫ﻣﻮﺿﻮﻉ ّ‬ ‫ّ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ( ‪.‬‬ ‫*"ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ "ﺍﺗﺤﺎﺩ ﻭ ﺍﺗﻔﺎﻕ " ‪" -‬ﻧﻬﻰ ﺍﺯ ﺍﺧﺘﻼﻑ "‬

‫ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫ﺹ ‪٣٧٠‬‬

‫ﺗﻌﻠﻖ ﺑﺪﻧﻴﺎ ﻭ ﻣﺎﻝ ﻭ‬ ‫"ﻧﻬﻰ ﺍﺯ ّ‬ ‫ﻓﺎﻧﻴﻪ ﺩﻧﻴﺎ"‬ ‫ﺷﺆﻭﻥ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﭐﻟﻌﺸﻰ َ ِ‬ ‫ﻣﻠﮑﺘﻤﻮﻩ ِﻓﻲ ْ ِ‬ ‫ﻭﻓﻰ‬ ‫‪ْ ُ " -١‬‬ ‫ﻗﻞ َﻻ َ ْ َ ُ ْ‬ ‫ﺑﻤﺎ َ َ ْ ُ ُ ْ ُ‬ ‫ﺗﻔﺮﺣﻮﺍ ِ َ‬ ‫َ ‪‬‬ ‫ِْ ْ َ ِ‬ ‫ﭐﻟﻌﻠﻴﻢ‬ ‫ﻏﻴﺮﮐﻢ َ َ ِ َ‬ ‫ﻳﻤﻠﮑﻪ َ ْ ُ ُ ْ‬ ‫ﻳﺨﺒﺮﮐﻢ ْ َ ِ ْ ُ‬ ‫ﮐﺬﻟﮏ ُ ْ ِ ُ ُ ُ‬ ‫ﭐﻻﺷﺮﺍﻕ ِ ْ ِ ُ ُ‬ ‫ﻗﺮﺍﺭﺍﻭ‬ ‫ﻗﻞ َ ْ‬ ‫ﭐﻟﺨﺒﻴﺮ ‪ْ ُ .‬‬ ‫ﻣﻦ َ َ ٍ َ ْ‬ ‫ﻋﻨﺪﮐﻢ ِ ْ‬ ‫ﻟﻤﺎ ِ ْ َ ُ ْ‬ ‫ﻫﻞ َ ‪ْ ُ ْ ‬‬ ‫ْ َِ ُْ‬ ‫ﺭﺍﻳﺘﻢ ِ َ‬

‫ﻭﻓﺎ‪َ ‬ﻻ َ َ ْ ِ‬ ‫ﭐﻟﻤﻨﺼﻔﻴﻦ ‪.‬‬ ‫َ​َ‬ ‫ﻭﻧﻔﺴﻲ ‪ِ ٰ ْ ‬‬ ‫ﻟﻮﺍﻧﺘﻢ ِ ْ‬ ‫ﭐﻟﺮﺣﻤﻦ َ ْ َ ْ ُ ْ‬ ‫ﻣﻦ ْ ُ ْ ِ ِ ْ َ‬

‫ﺑﺴﺎﻁ‬ ‫ﻭﻳﻄﻮﻯ ِ َ ُ‬ ‫ﺣﻴﻮﺗﮑﻢ َ َ َ ُ ‪‬‬ ‫ﺎﻡ َ ٰ ِ ُ ْ‬ ‫َُ‪‬‬ ‫ﮐﻤﺎﺗﻤﺮ ْ َ ْ َ ُ‬ ‫ﺗﻤﺮ َﺍﻳ‪ُ ‬‬ ‫ﭐﻻﺭﻳﺎﺡ َ ُ َ ٰ‬

‫ِﻋﺰﮐﻢ ﮐﻤﺎ‬ ‫ﺍﺑﻦ‬ ‫ﻃﻮﻯ ِ َ ُ‬ ‫ﺗﻔﮑﺮﻭﺍ َ َ ْ‬ ‫ﭐﻻﻭﻟﻴﻦ ‪ْ ُ  َ َ .‬‬ ‫ﺑﺴﺎ ْ َ ‪َ ْ ِ ‬‬ ‫ﻳﺎﻗﻮﻡ َ ْ َ‬ ‫‪َ ِ ُ َ َ ْ ُ ‬‬

‫ﻃﻮﺑﻰ‬ ‫ﺍﻋﺼﺎﺭﮐﻢ ْ َ ِ َ ُ‬ ‫ﺍﻳﺎﻣﮑﻢ ْ َ ِ َ ُ‬ ‫ﻭﺍﻳﻦ َ ْ َ ُ ُ ُ‬ ‫َ‪ُ ُ ُ ‬‬ ‫ﭐﻟﻤﺎﺿﻴﺔ َ َ ْ َ‬ ‫ﭐﻟﺨﺎﻟﻴﺔ‪ٰ َ ْ ُ .‬‬ ‫ِ‬ ‫ﺑﺬﮐﺮﭐ‪َ ‬ﻭ ِ َ ْ َ ٍ‬ ‫ﺫﮐﺮﻩ ِ‬ ‫ﺻﺮﻓﺖ ِﻓﻲ ِ ْ ِ‬ ‫ﻣﻀﺖ ِ ِ ْ ِ‬ ‫ﻻﻭﻗﺎﺕ ُ ِ َ ْ‬ ‫ﻻﻳﺎﻡ َ َ ْ‬ ‫َ‪ٍ ‬‬

‫ﺯﺧﺎﺭﻑ‬ ‫ﭐﻟﺤﮑﻴﻢ ‪ِ ْ َ َ .‬‬ ‫ﭐﻻﻋﺰﺍ‪َ ‬ﻭ َﻻ َ َ ِ ُ‬ ‫ْ َ ِ ْ ُ‬ ‫ﻻﺗﺒﻘﻰ ِ ‪ُ ‬‬ ‫ﻋﺰﺓ ْ َ ِ ‪‬‬ ‫ﻟﻌﻤﺮﻱ َ َ ْ َ ٰ‬

‫ﭐﻟﮑﻞ‬ ‫ﺳﻴﻔﻨﻰ ْ ُ ‪‬‬ ‫ﺷﻮﮐﺔ ْ َ ْ ِ َ ُ‬ ‫ﭐﻻﻏﻨﻴﺎء َﻭ َﻻ َ ْ َ ُ‬ ‫ﭐﻻﺷﻘﻴﺎء َ ُ ْ َ‬ ‫ْ َ َِْ ُ‬ ‫ﻣﻦ ِ ْ ِ ِ‬ ‫َِ ِ ٍَ‬ ‫ﭐﻟﻌﺰﻳﺰ‬ ‫ﺑﻠﮑﻤﺔ ِ ْ‬ ‫ﻟﻬﻮ ْ ُ ْ َ ِ ُ‬ ‫ﻋﻨﺪﻩ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ﭐﻟﻤﻘﺘﺪﺭ ْ َ ِ ْ ُ‬

‫ﻣﻦ ْ َ َ ِ‬ ‫ﭐﻻﺛﺎﺙ ‪َ .‬ﻭ‬ ‫ﭐﻟﻘﺪﻳﺮ‪ُ َ ْ َ َ .‬‬ ‫ﻋﻨﺪﻫﻢ ِ ْ‬ ‫ﻟﻨﺎﺱ َﻣﺎ ِ ْ َ ُ ْ‬ ‫ْ َ ِ ُْ‬ ‫ﻻﻳﻨﻔﻊ ﭐ ‪َ ‬‬

‫ﻭﻻﻳﺠﺪﻭﻥ َﻣﺎ‬ ‫ﻳﻨﺘﺒﻬﻮﻥ َ َ َ ِ ُ ْ َ‬ ‫ﺳﻮﻑ َ ْ َ ِ ُ ْ َ‬ ‫ﻋﻨﻪ َ ْ َ‬ ‫ﻣﺎﻳﻨﻔﻌﻬﻢ َ َ ُ ْ‬ ‫َ ََْ َ ُ ْ‬ ‫ﻏﻔﻠﻮﺍ َ ْ ُ‬

‫ﭐﻟﻌﺰﻳﺰﭐﻟﺤﻤﻴﺪﻟﻮ‬ ‫ﺭﺑﻬﻢ ْ َ ِ ْ ِ ْ َ ِ ْ ِ َ ْ‬ ‫ﻓﺎﺕ َ ْ ُ ْ‬ ‫ﺍﻳﺎﻡ َ ‪ُ ‬‬ ‫َ َ‬ ‫ﻋﻨﻬﻢ ِﻓﻲ َ ‪ِ ‬‬

‫ﻟﺪﻯ‬ ‫ﺍﺳﻤﺎﺅﻫﻢ َ َ‬ ‫ﻳﻌﺮﻓﻮﻥ ُ ْ ِ ُ ْ َ‬ ‫َِْ ُْ َ‬ ‫ﻟﺘﺬﮐﺮ َ ْ َ ُ ُ ْ‬ ‫ﻳﻨﻔﻘﻮﻥ َﻣﺎ ِ ْ َ ُ ْ‬ ‫ﻋﻨﺪﻫﻢ ِ ُ ْ َ َ‬ ‫ﭐﻟﻤﻴﺘﻴﻦ "‪(K ٤٠) .‬‬ ‫َْْ ِ‬ ‫ﭐﻟﻌﺮﺵ َ َﺍﻻ ِ ‪ْ ُ ‬‬ ‫ﻣﻦ ْ َ ‪َ ْ ِ ‬‬ ‫ﺍﻧﻬﻢ ِ َ‬

‫ﻗﻮﻣﴼ‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﮐﻤﺎ َ ‪ْ ‬‬ ‫‪ْ ُ  ِ " -٢‬‬ ‫ﺍﻥ َ ُ ‪ُ ُ  ‬‬ ‫ﻏﺮﺕ َ ْ َ‬ ‫ﭐﻟﺪﻧﻴﺎ َ َ‬ ‫ﺗﻐﺮﻧﮑﻢ ‪َ ْ ‬‬

‫ﻫﺬﺍ‬ ‫ﭐﺳﻠﮑﻮﺍ َ َ‬ ‫ﺛﻢ ْ ُ ُ ْ‬ ‫ﺳﻨﻨﻪ ُ ‪‬‬ ‫ﻗﺒﻠﮑﻢ ‪ْ ُ َ ‬‬ ‫ﺣﺪﻭﺩ ﭐ‪َ ِ‬ﻭ ُ َ َ ُ‬ ‫ََْ ُ ُ‬ ‫ﭐﺗﺒﻌﻮﺍ ُ ُ ْ َ‬

‫ﭐﻟﺼﺮﺍﻁ ‪ِ ‬‬ ‫ﻣﻤﺪﻭﺩﴽ"‪(K٧١) .‬‬ ‫‪َ َ ‬‬ ‫ﮐﺎﻥ ِ ْ َ ‪‬‬ ‫ﭐﻟﺬﻱ َ َ‬ ‫ﺑﭑﻟﺤﻖ َ ْ ُ ْ‬ ‫ﺹ ‪٣٧١‬‬

‫‪َ " -٣‬ﻳﺎ َ ْ َ َ ْ ُ ُ ِ‬ ‫ﺑﻤﺎ‬ ‫ﻧﺮﻳﮑﻢ َ ْ َ ُ ْ َ‬ ‫ﺍﻧﺎ َ َ ٰ ُ ْ‬ ‫ﻣﻌﺸﺮﭐﻟﻤﻠﻮﮎ ‪ ِ ...‬‬ ‫ﺗﻔﺮﺣﻮﻥ ِ َ‬

‫ﭐﻟﻌﻮﺍﻟﻢ‬ ‫ﻟﻐﻴﺮﮐﻢ َﻭ َ ْ َ ُ َ‬ ‫ﺍﻧﻔﺴﮑﻢ َ ِ‬ ‫ﺗﻤﻨﻌﻮﻥ َ ْ ُ َ ُ ْ‬ ‫ﺟﻤﻌﺘﻤﻮﻩ ِ َ ْ ِ ُ ْ‬ ‫ِ َ ُْ​ُ ُْ‬ ‫ﻋﻦ ْ َ َ ِ ِ‬ ‫‪ِ‬‬ ‫ﺷﻐﻠﺘﮑﻢ‬ ‫ﻟﻮﺣﻲ ْ َ ْ ُ ْ ُ‬ ‫ﻳﺤﺼﻬﺎ ِ ‪‬ﺍﻻ َ ْ ِ‬ ‫ﭐﻟﻤﺤﻔﻮﻅ ‪ْ َ .‬‬ ‫ﭐﻟﺘﻲ َ ْ‬ ‫ﻗﺪ َ َ َ ْ ُ ُ‬ ‫ﻟﻢ ُ ْ ِ َ‬ ‫َ‬ ‫ﻫﺬﺍ َ َ ْ َ ِ‬ ‫ﻋﻦ ْ َ ِ‬ ‫ﻟﻮﺍﻧﺘﻢ‬ ‫ْ ََْ ُ‬ ‫ﭐﻟﻤﺂﻝ َ َ‬ ‫ﭐﻻﻣﻮﺍﻝ َ ِ‬ ‫ﻟﮑﻢ َ ْ َ ْ ُ ْ‬ ‫ﻻﻳﻨﺒﻐﻲ َ ُ ْ‬

‫ﻣﺴﺮﻋﻴﻦ‬ ‫ﻋﻦ َ َ ِ‬ ‫ََْ ُ ْ َ‬ ‫ﻗﻠﻮﺑﮑﻢ َ ْ‬ ‫ﻃﻬﺮﻭﺍ ُ ُ ْ ِ ُ ْ‬ ‫ﺗﻌﻠﻤﻮﻥ ‪ْ ُ  َ .‬‬ ‫ﭐﻟﺪﻧﻴﺎ ُ ْ ِ ِ ْ َ‬ ‫ﺫﻓﺮ ‪َ ْ ‬‬ ‫ﭐﻻﺭﺽ َِﻭ ‪ِ  َ ‬‬ ‫ِﺍﻟﻰ َ َ ُ ْ ِ‬ ‫ﭐﻟﺴﻤﺎ‪‬ﭐﻟﺬﻱ ِ ِﺑﻪ‬ ‫ﺭﺑﮑﻢ َ ِ ِ‬ ‫ﻓﺎﻃﺮ ْ َ ْ‬ ‫ﻣﻠﮑﻮﺕ َ ‪ْ ُ ‬‬ ‫ٰ‬ ‫ﭐﻟﺰﻻﺯﻝ َ َ َ ِ‬ ‫َ َ​َ ِ‬ ‫ﭐﻟﻮﺭﻯ‬ ‫ﻇﻬﺮﺕ ‪ُ ِ َ ‬‬ ‫ﻣﻦ َ َ َ‬ ‫ﻭﻧﺎﺣﺖ ْ َ َ ‪ُ ‬‬ ‫ﭐﻟﻘﺒﺎ‪‬ﻞ ِ ‪‬ﺍﻻ َ ْ‬ ‫ﻧﺒﺬ ْ َ َ ٰ‬ ‫ﻟﻮﺡ َ ْ ُ ْ ٍ‬ ‫ﻣﮑﻨﻮﻥ " )‪(K٧٩‬‬ ‫َﻭ َ َ َ‬ ‫ﺍﺧﺬ َﻣﺎ ُ ِ َ‬ ‫ﺍﻣﺮ ِ ِﺑﻪ ِﻓﻲ َ ْ ٍ‬ ‫ﻭ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺭﺍﺣﺘﻬﺎ‬ ‫‪ ِ " -٤‬‬ ‫ﻣﮑﺪﺭﺓ ُ َ ‪ٌ َ ‬‬ ‫ﭐﻟﺪﻧﻴﺎ ُ َ ‪ٌ َ ‬‬ ‫ﻣﺤﻨﺘﻬﺎ َ َ َ َ‬ ‫ﻗﺪﻡ ِ ْ َ ُ َ‬ ‫ﻣﻐﺒﺮﺓ َ َ َ‬ ‫ﺍﻥ ‪َ ْ ‬‬

‫ﻃﺮﺑﻬﺎ‪ .‬ﺍﻭﺳﺖ ﻣﺤﺒﻮﺏ‬ ‫ﺗﻌﺒﻬﺎ َ َ َ َ‬ ‫ﺯﺍﺩ َ َ ُ َ‬ ‫ﻧﻌﻤﺘﻬﺎ َﻭ َ َ‬ ‫ﻧﻘﺴﻤﺘﻬﺎ ِ ْ َ َ َ‬ ‫َﺳﺒﻖ ِ ْ َ ُ َ‬ ‫َﻭ َ َ َ‬

‫ﺣﺪ‬ ‫ﻏﺎﻓﻠﻴﻦ ﻭ ﻣﺒﻐﻮﺽ ﻋﺎﺭﻓﻴﻦ ‪ .‬ﺭﺍﺣﺖ ﻭ ﻭﻓﺎ ﺩﺭ ﺍﻭ ﭼﻮﻥ ﮐﻴﻤﻴﺎ ﻭ ﺑﻼﻯ ﺍﻭ ﺧﺎﺭﺝ ﺍﺯ ّ‬

‫ﻭﻳﻌﺎﺷﺮ‬ ‫ﻻﻳﺤﺐ َ ْ‬ ‫ﻓﻴﻬﺎ ْ َ ْ َ ُ‬ ‫ﻳﺮﺍﻩ َ ُ َ ِ ُ‬ ‫ﺍﻥ َ َ ُ‬ ‫ﻳﺮﻯ ِ ْ َ‬ ‫ﭐﻻﻧﺴﺎﻥ َﻣﺎ ُ ِ ‪‬‬ ‫ﺍﺣﺼﺎء ‪ٰ َ َ .‬‬ ‫ﻣﻘﺎﻡ َ َ َ ِ‬ ‫ﻟﺘﺮﺍﻧﻲ‬ ‫ﻣﻦ َﻻ ُ ِ ْ ُ‬ ‫ﻟﻮ َ َ َ‬ ‫َ َ‬ ‫ﻟﻬﺎ َ َ ٌ‬ ‫ﻟﻘﺎءﻩ ِ ْ‬ ‫ﻣﻊ َ ْ‬ ‫ﻳﺮﻳﺪ ِ َ َ ُ‬ ‫ﮐﺎﻥ َ َ‬

‫ﺍﻋﺮﺽ‬ ‫ﻭﻟﻮ َ َ‬ ‫ﻟﻬﺎ َ ْ ٌ‬ ‫ﻋﺮﻭﺷﻬﺎ َ َ ْ‬ ‫ُ ْ َِ ّ‬ ‫ﮐﺎﻥ َ َ‬ ‫ﻋﻠﻰ ُ ُ ْ ِ َ‬ ‫ﻗﺪﺭ َﻣﺎ َ ْ َ َ‬ ‫ﻣﺴﺘﻮﻳﴼ َ َ ٰ‬

‫ﺍﻥ‬ ‫ﺍﻳﺎﮎ َ ْ‬ ‫ﻻﻫﻠﻬﺎ ِ ‪َ ‬‬ ‫ﺩﻋﻬﺎ ِ َ ْ ِ َ‬ ‫ﺳﻠﻄﺎﻧﻬﺎ‪َ ْ َ .‬‬ ‫ﻣﻮﺟﺪﻫﺎ َﻭ ُ ْ َ ُ َ‬ ‫ﻋﻨﻬﺎ ُ ْ ِ ُ َ‬ ‫ََْ‬

‫ﺛﺮﻭﺗﻬﺎ‬ ‫ﻋﺰﻫﺎ ُ ٌ‬ ‫ﺍﻭ َ ُ ‪َ ‬‬ ‫َ ْ َُ َ‬ ‫ﺣﺰﻧﻬﺎ َ ْ‬ ‫ﺫﻝ َﻭ ِ ْ َ ُ َ‬ ‫ﺯﺧﺮﻓﻬﺎ‪َ  ِ .‬‬ ‫ﻳﺴﺮﮎ ُ ْ ُ ُ َ‬ ‫ﻳﺤﺰﻧﮏ ُ ْ ُ َ‬ ‫ﺫﻫﺒﻪ‬ ‫ﺍﻳﻦ َ ْ َ ُ‬ ‫ٌَْ‬ ‫ﭘﺮﻭﻳﺰ َﻭ َ َ َ ُ‬ ‫ﻓﻘﺮ َﻭ َ َ ُ َ‬ ‫ﻓﻨﺎء‪َ ْ َ .‬‬ ‫ﺷﻮﮐﺔ َ ْ ِ ْ َ‬ ‫ﺑﻘﺎﺅﻫﺎ َ َ ٌ‬

‫ﺷﻮﮐﺔ ْ َ َ ِ َ ِ‬ ‫ﻗﺼﻮﺭﻫﻢ‬ ‫ﺍﻳﻦ َ ْ َ ُ‬ ‫ﭐﻟﻔﺮﺍﻋﻨﺔ َﻭ ُ ُ ْ ُ ُ ُ‬ ‫ﭐﻻﺑﺮﻳﺰ َﻭ َ ْ َ‬ ‫ِْ ِْ ُْ‬

‫ﺛﺮﻭﺓ ْ َ َ ِ َ ِ‬ ‫ﺟﻨﻮﺩﻫﻢ‬ ‫َْ َُِ‬ ‫ﭐﻟﺠﺒﺎﺑﺮﺓ َﻭ ُ ُ ْ ُ ُ ُ‬ ‫ﺍﻳﻦ ِ ْ َ ُ‬ ‫ﭐﻟﻌﺎﻟﻴﺔ َﻭ َ ْ َ‬

‫ﻟﺘﺮﺍﻩ‬ ‫ﭐﻟﻴﻮﻡ ِﻓﻲ َ ْ ِ‬ ‫َْ ْ ُ َُ‬ ‫ﮐﺴﺮﻯ َ َ َ ُ‬ ‫ﭐﻟﻤﺼﻔﻮﻓﺔ َ ْ َ ْ ُ ُ‬ ‫ﻟﻮﺗﻨﻈﺮ ْ َ ْ َ‬ ‫ﻗﺼﺮ َ ْ َ ٰ‬

‫ﭐﻋﺘﺒﺮﻭﺍ َﻳﺎ ُ ْ ِ‬ ‫ﻣﺤﻼ ِ ْ َ ْ َ ُ ْ ِ‬ ‫ﺍﻭﻟﻰ‬ ‫َ َ ًّ‬ ‫ﭐﻟﺼﺪﻯ َ ْ‬ ‫ﺍﻥ ْ َ ِ ُ ْ‬ ‫ﻟﻠﻌﻨﮑﺒﻮﺕ َﻭ ‪ٰ َ ‬‬

‫ﭐﻟﻨﻬﻰ "‪.‬‬ ‫‪ٰ َ‬‬ ‫ﻭ ﺩﺭ ﺳﻮﺭﺓ ﺍﻟﺒﻴﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫)ﺹ ‪ ١٣٩ -٤٠‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ﭐﻋﻠﻤﻮﺍ ِ َ ‪‬‬ ‫ﻋﻦ‬ ‫ﻏﻔﻠﺘﮑﻢ َ ْ‬ ‫ﭐﻟﺪﻧﻴﺎ ِﻫﻲ َ ْ َ ُ ُ ْ‬ ‫ﺛﻢ ْ َ ُ ْ‬ ‫‪ ُ " -٥‬‬ ‫ﺑﺎﻥ ‪َ ْ ‬‬ ‫َ‬ ‫ﭐﻻﺧﺮﺓ َﻣﺎ‬ ‫ﺑﻤﺎ ِ َ ٰ‬ ‫ﻣﻮﺟﺪﮐﻢ َﻭ ْ ِ َ ُ ُ ْ‬ ‫ُْ ِ ِ ُ ْ‬ ‫ﺳﻮﻳﻪ َﻭ ْ ٓ ِ َ ُ‬ ‫ﭐﺷﺘﻐﺎﻟﮑﻢ ِ َ‬ ‫ﻠﻤﺎ‬ ‫ﻳﻘﺮﺑﮑﻢ ِ َﺍﻟﻰ ﭐ‪ِ ْ ِ َ ْ ِ‬‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ِ ْ ِ‬ ‫َُ‪ْ ُ ُ‬‬ ‫ﭐﻟﺠﻤﻴﻞ َﻭ ُﮐ ‪َ ‬‬ ‫ﻋﻦ‬ ‫ﭐﻟﻴﻮﻡ َ ْ‬ ‫َ َُْ ُ ُ‬ ‫ﻳﻤﻨﻌﮑﻢ ْ َ ْ َ‬ ‫ﺹ ‪٣٧٢‬‬

‫ﭐﻟﺪﻧﻴﺎ َ ِ‬ ‫ﻣﻨﻬﺎ‬ ‫ﺍﻧﻬﺎ َ ِ‬ ‫ُ ‪‬‬ ‫ﺍﻥ ْ َ ِ ُ ْ‬ ‫ﭐﺟﺘﻨﺒﻮﺍ ِ ْ َ‬ ‫ﻟﻬﻲ ‪َ ْ ‬‬ ‫ﺣﺐ ﭐ‪َ ّ ِ ِ‬‬ ‫َ‬ ‫ﭐﻟﻤﻔﻠﺤﻴﻦ "‪.‬‬ ‫َِ ُُْ ‪‬‬ ‫ﻣﻦ ْ ُ ْ ِ ِ ْ َ‬ ‫ﻟﺘﮑﻮﻧﻦ ِ َ‬

‫)ﺹ ‪ ١١٢-٣‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﻣﻠﮏ ﺑﺎﺭﻳﺲ ‪ ،‬ﻧﺎﭘﻠﺌﻮﻥ ﺳﻮﻡ ‪ ،‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﭐﻟﻮﺣﻰ َﻭ‬ ‫‪ْ ُ " -٦‬‬ ‫ﻣﻄﻠﻊ ْ َ ْ ِ‬ ‫ﺍﻋﺮﺍﺿﮑﻢ َ ْ‬ ‫ﭐﻟﺪﻧﻴﺎ ِﻫﻰ ِ ْ َ ُ ُ ْ‬ ‫ﻗﻞ ْ ‪َ ْ ‬‬ ‫ﻋﻦ َ ْ َ ِ‬ ‫َ‬

‫ﻋﻦ‬ ‫ﭐﻟﻴﻮﻡ َ ْ‬ ‫ﺑﻤﺎ َﻻ َ ْ َ ُ ُ ْ‬ ‫ِ َْ ُ ُ ْ‬ ‫ﻳﻨﻔﻌﮑﻢ َﻭ َﻣﺎ َ َ َ ُ ُ‬ ‫ﻣﻨﻌﮑﻢ ْ َ ْ َ‬ ‫ﺍﻗﺒﺎﻟﮑﻢ ِ َ‬ ‫ﭐﻟﺪﻧﻴﺎ َ ِ‬ ‫ﻋﻨﻬﺎ َﻭ‬ ‫َ ْ ِ‬ ‫ﺍﻧﻪ َ ْ ُ‬ ‫ﺍﻥ ْ َ ِ ُ ْ‬ ‫ﺷﻄﺮﭐ‪ُ  ِ ِ‬‬ ‫ﭐﺟﺘﻨﺒﻮﺍ َ ْ َ‬ ‫ﺍﺻﻞ ‪َ ْ ‬‬ ‫ﻘﺮ ْ ُ ْ ِ ِ‬ ‫ﭐﻟﻤﺸﺮﻕ‬ ‫ﭐﻻﮐﺒﺮ َ َ‬ ‫ﭐﻟﻤﻨﻈﺮ ْ َ ْ َ ِ‬ ‫ﺗﻘﺮﺑﻮﺍ ِ َﺍﻟﻰ ْ َ ْ َ ِ‬ ‫ﭐﻟﻤ َ ‪‬‬ ‫َ​َ‪ُْ‬‬ ‫ﻫﺬﺍ ْ َ‬

‫ﻋﻦ َ ‪ِ ‬‬ ‫ﺍﻧﻪ‬ ‫ْ ُ ِ ِْ‬ ‫ﺷﻰء َ ْ‬ ‫ﻟﻤﻦ َ ْ‬ ‫ﻃﻮﺑﻰ ِ َ ْ‬ ‫ﺭﺑﻪ ِ ‪ُ ‬‬ ‫ﻟﻢ َ ْ َ ْ ُ‬ ‫ﻳﻤﻨﻌﻪ َ ْ ٌ‬ ‫ﭐﻟﻤﻨﻴﺮ ‪ٰ َ ْ ُ .‬‬

‫ﭐﻟﺪﻧﻴﺎ ِ ْ َ ْ ِ‬ ‫ﺑﺎﺱ َ َ َ ْ ِ‬ ‫ﻻﻧﺎ‬ ‫َﻻ َ ‪‬‬ ‫ﻟﻮ َ َ َ ‪ُ ‬‬ ‫ﺑﭑﻟﻌﺪﻝ ِ َ ‪‬‬ ‫ﻋﻠﻴﻪ َ ْ‬ ‫ﻳﺘﺼﺮﻑ ِﻓﻲ ‪َ ْ ‬‬

‫ﭐﻟﻤﻮﺣﺪﻳﻦ "‪.‬‬ ‫ﺧﻠﻘﻨﺎ ُ ‪‬‬ ‫ﺷﻰ‪‬ﻟﻌﺒﺎﺩﻧﺎ ْ ُ َ ‪َ ْ ِ ‬‬ ‫ﮐﻞ َ ْ ِ ِ َ ِ َ‬ ‫َ ََْ‬ ‫)ﺹ ‪ ١٠٩‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﻣﻠﮏ ﺭﻭﺱ ‪ ،‬ﺍﻟﮑﺴﺎﻧﺪﺭ ﺩﻭﻡ ‪ ،‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻏﻴﺮﮐﻢ‬ ‫ﻣﺎﻋﻨﺪﮐﻢ َ ْ َ‬ ‫‪َ ْ  ُ َ َ " -٧‬‬ ‫ﻳﻤﻠﮑﻪ َ ْ ُ ُ ْ‬ ‫ﻳﻨﻔﻌﮑﻢ َ ِ ْ َ ُ ْ‬ ‫ﺍﺗﻈﻨﻮﻥ َ ْ َ ُ ُ ْ‬ ‫ﺳﻮﻑ َ ْ ِ ُ ُ‬ ‫ﺧﻴﺮ‬ ‫ﻣﻦ َ ْ ِ َ ِ ٍ‬ ‫َﻭ َ ْ ِ ُ ْ َ‬ ‫ﻏﻴﺮﻧﺎﺻﺮ َﻭ ُ ِ ْ ٍ‬ ‫ﺗﺮﺟﻌﻮﻥ ِ َﺍﻟﻰ ‪ِ َ ‬‬ ‫ﭐﻟﺘﺮﺍﺏ ِ ْ‬ ‫ﻣﻌﻴﻦ ‪َ .‬ﻻ َ ْ َ‬ ‫ِﻓﻲ َ ٰ ٍ‬ ‫ﭐﻟﻔﻨﺎء َﻭ‬ ‫ﭐﻟﻤﻮﺕ َﻭ َﻻ ِ َ َ‬ ‫ﺣﻴﻮﺓ َ ِ ْ‬ ‫ﻟﺒﻘﺎ‪ُ ُ ِ ْ ُ ‬‬ ‫ﻳﺄﺗﻴ ِﻪ ْ َ ْ ُ‬ ‫ﻳﺪﺭﮐﻪ ْ َ َ ُ‬ ‫ﻣﺎﻋﻨﺪﮐﻢ َ َ ْ ِ ُ ْ ِ‬ ‫َﻻ ِ ِ ْ َ ٍ‬ ‫ﺍﻟﻰ‬ ‫ﺩﻋﻮﺍ َ ِ ْ َ ُ ْ‬ ‫ﺗﺘﻐﻴﺮ َ ُ ْ‬ ‫ﻟﻨﻌﻤﺔ َ َ َ ‪ُ ‬‬ ‫ﻭﺍﻗﺒﻠﻮﺍ َ ٰ‬ ‫ﻧﺰﻟﺖ ِ َ َ ِ‬ ‫ﻧﻌﻤﺔ ﭐ‪ِ  ِ‬‬ ‫ِ ْ َِ‬ ‫ﭐﻟﺒﺪﻳﻊ ‪.‬‬ ‫ﭐﻟﺘﻲ ُ ‪ْ َ ‬‬ ‫ﭐﻻﺳﻢ ْ َ ِ ْ ِ‬ ‫ﺑﻬﺬﺍ ْ ْ ِ‬ ‫ﭐﻻﻋﻠﻰ ِ ِ ْ ِ‬ ‫ﺭﺑﮏ‬ ‫ﺑﺎﺫﻥ َ ‪َ ‬‬ ‫ﻏﺮﺩ َ َ‬ ‫َ​َِ َ‬ ‫ﻟﮏ ْ َ َ ُ‬ ‫ﮐﺬﻟﮏ َ ‪َ ‬‬ ‫ﭐﻟﻘﻠﻢ ْ َ ْ َ ٰ‬

‫ﺑﻬﻰ "‪.‬‬ ‫ْ َ‬ ‫ﭐﻻ ْ َ ٰ‬

‫)ﺹ ‪ ١٢٧‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﺳﻠﻄﺎﻥ ﺍﻳﺮﺍﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻭ ُ ْ ِ ْ ِ‬ ‫ﻣﻦ ِ ْ َ ِ ِ‬ ‫ﻳﺒﻘﻰ ِ َ َ ٍ‬ ‫ﻳﻐﻨﻴﻪ‬ ‫‪ْ َ " -٨‬‬ ‫ﺛﺮﻭﺗﻪ َ ْ‬ ‫ﻋﻨﺪﻩ ِ ْ‬ ‫ﻻﺣﺪ َﻣﺎ ِ ْ َ ُ‬ ‫ﻫﻞ َ ْ َ ٰ‬

‫ﻣﺎﻟﮏ َ ِ َ ِ ِ‬ ‫ﻋﻦ َ ِ ِ‬ ‫ﭐﻟﺬﻳﻦ‬ ‫ﻳﻨﻈﺮ َ َ ٌ‬ ‫ﻧﺎﺻﻴﺘﻪ ‪ْ َ .‬‬ ‫َﻏﺪﴽ َ ْ‬ ‫ﻟﻮ َ ْ ُ ُ‬ ‫ﺍﺣﺪ ِﻓﻲ ‪َ ْ ِ ‬‬

‫ﺍﻥ‬ ‫ﻳﻘﺪﺭ َ ْ‬ ‫ﭐﻟﺮﻏﺎﻡ َ ْ‬ ‫َ ُْ‬ ‫ﺎﻡ َﻭ َ َ ُ ْ‬ ‫ﻫﻞ َ ْ ِ ُ‬ ‫ﺟﺎﻭﺭﻭﺍ ‪َ َ ‬‬ ‫ﺗﺤﺖ ‪َ ‬‬ ‫ﻧﺎﻣﻮﺍ َ ْ َ‬ ‫ﭐﻟﺮﺿ ِ‬

‫ﺑﺮﺍﺟﻢ ْ َ ْ ُ ْ ِ‬ ‫ﺟﻤﺎﺟﻢ ْ َ ِ ِ‬ ‫ﻓﻮ‬ ‫ﭐﻟﻤﺎﻟﮏ َ ْ‬ ‫ﭐﻟﻤﻤﻠﻮﮎ َﻻ َ َ‬ ‫ﻳﻤﻴﺰ ِ َ َ‬ ‫ُ َ ‪َ‬‬ ‫ﻋﻦ َ َ ِ ِ‬ ‫ﺭﻣﻢ َ َ ِ ِ‬ ‫ﻣﻦ ‪ِ َ ‬‬ ‫ﻣﺎﻟﮏ ْ ُ ُ ْ ِ‬ ‫َِ​ِ ِ‬ ‫ﻫﻞ‬ ‫ﭐﻟﺮﻋﺎﺓ َﻭ َ ْ‬ ‫ﭐﻟﻤﻠﻮﮎ َﻭ َ ْ‬ ‫ﻫﻞ َ ْ ِ ُ‬ ‫ﭐﻟﻮﻻﺓ ِ َ‬ ‫ﻳﻌﺮﻑ ْ ُ َ َ‬

‫ﻣﻦ ‪ِ ‬‬ ‫ﺍﻭﻟﻰ ‪ِ َ ْ ‬‬ ‫ﻳﻤﻴﺰ ُ ْ ِ‬ ‫ﭐﻟﺬﻱ َﮐﺎَﻥ‬ ‫ﻭﭐﻟﻐﻨﺎ‪َ ِ ‬‬ ‫ﭐﻟﺜﺮﻭﺓ َ ْ َ َ‬ ‫ُ َ ‪ُ‬‬ ‫ﺹ ‪٣٧٣‬‬

‫ﻟﻤﻦ ُ ِ‬ ‫ﻗﻀﻰ‬ ‫ﺣﺬﺍ‪َ ‬ﻭ ِ َ‬ ‫ﺑﻼ ِ َ‬ ‫َِ‬ ‫ﻭﻃﺎ‪َ ‬ﺗﺎ‪ْ َ ِ‬‬ ‫ﺭﻓﻊ ْ َ ْ ُ‬ ‫ﻗﺪ ُ َ‬ ‫ﭐﻟﻔﺮﻕ ِ ‪‬ﺍﻻ ِ َ ْ‬ ‫َ‬ ‫ﭐﻟﺤﻖ َﻭ ُ ِ‬ ‫ﭐﻟﻔﻀﻼء َﻭ‬ ‫ﻗﻀﻰ ِ ْ َ ‪‬‬ ‫ْ َ ‪‬‬ ‫ﺑﭑﻟﺤﻖ ‪َ ْ َ .‬‬ ‫ﭐﻟﻌﻠﻤﺎء َﻭ ْ ُ َ َ ُ‬ ‫ﺍﻳﻦ ْ ُ َ َ ُ‬ ‫َ‬

‫ﺍﺑﺼﺎﺭﻫﻢ َﻭ‬ ‫ﺍﻳﻦ ِ ‪ُ ‬‬ ‫ﺣﺪﺓ َ ْ َ ِ ِ ْ‬ ‫ﺩﻗﺔ َ ْ َ ِ ِ ْ‬ ‫ﺍﻧﻈﺎﺭﻫﻢ َﻭ ِ ‪ُ ‬‬ ‫ﭐﻻﻣﺮﺍء‪َ ْ َ .‬‬ ‫ْ َُ​َ ُ‬

‫ﺧﺰﺍ‪‬ﻨﻬﻢ‬ ‫ﺍﻓﮑﺎﺭﻫﻢ َﻭ َ َ‬ ‫ﺳﻼ َ ُ‬ ‫ِ‪ُ‬‬ ‫ﺭﻗﺔ َ ْ َ َ ُ ْ‬ ‫ﻣﺔ َ ْ َ ِ ِ ْ‬ ‫ﺍﻳﻦ َ َ ‪ُ ُ ُ ‬‬ ‫ﺍﺫﮐﺎﺭﻫﻢ َﻭ َ ْ َ‬

‫ﺳﺮﺭﻫﻢ‬ ‫ﭐﻟﻤﺸﻬﻮﺩﺓ َﻭ ُ ُ ُ ُ ُ‬ ‫ﺯﺧﺎﺭﻓﻬﻢ ْ َ ْ ُ ْ َ ُ‬ ‫ﭐﻟﻤﺴﺘﻮﺭﺓ َﻭ َ َ ِ ُ ُ ُ‬ ‫َْ َُُْْ‬

‫ﺻﺎﺭﭐﻟﮑﻞ‬ ‫ﻗﺪ َ َ ْ ُ ‪‬‬ ‫ﻫﻴﻬﺎﺕ َ ْ‬ ‫ﻓﺮﺷﻬﻢ ْ َ ْ ُ ْ َ ُ‬ ‫ُْ ْ ُ َُْ‬ ‫ﭐﻟﻤﻮﺿﻮﻧﺔ َﻭ ُ ُ ُ ُ ُ‬ ‫ﭐﻟﻤﻮﺿﻮﻋﺔ َ ْ َ َ‬

‫ﻧﺜﻞ َﻣﺎ‬ ‫ﻣﻨﺜﻮﺭﴽ َ ْ‬ ‫ﻗﺪ ُ ِ ِ‬ ‫ﻫﺒﺎ‪ْ ُ ْ َ ‬‬ ‫ﺑﻮﺭﴽ َﻭ َ َ َ ُ ْ‬ ‫ُْ‬ ‫ﻗﻀﺎء ﭐ‪َ َ ِ‬‬ ‫ﺟﻌﻠﻬﻢ َ َ ُ‬

‫ﺍﺻﺒﺤﻮﺍ‬ ‫ﮐﺘﻤﻮﺍ‪ْ ُ َ ْ َ .‬‬ ‫ﺗﺒﺪﺩ َﻣﺎ َ َ ُ ْ‬ ‫ﺗﺸﺘﺖ َﻣﺎ َ َ ُ ْ‬ ‫َ​َُ ْ‬ ‫ﺟﻤﻌﻮﺍ َﻭ َ َ ‪َ ‬‬ ‫ﮐﻨﺰﻭﺍ َﻭ َ َ ‪َ ‬‬ ‫ﺳﻘﻮﻗﻬﻢ ْ َ ِ َ ِ‬ ‫ﺍﻣﺎﮐﻨﻬﻢ ْ َ ِ َ ِ‬ ‫ﭐﻟﺨﺎﻭﻳﺔ‬ ‫ﭐﻟﺨﺎﻟﻴﺔ َﻭ ُ ُ ْ ُ ُ ُ‬ ‫ﻳﺮﻯ ِ ‪‬ﺍﻻ َ َ ِ ُ ُ ُ‬ ‫َﻻ ُ َ ٰ‬

‫ﺍﻥ‬ ‫ﭐﻟﺒﺎﻟﻴﺔ ‪ ِ .‬‬ ‫ﻗﺸﻴﺒﻬﻢ ْ َ ِ َ ُ‬ ‫ﭐﻟﻤﻨﻘﻌﺮﺓ َﻭ َ ِ ْ ُ ُ ُ‬ ‫ﺟﺬﻭﻋﻬﻢ ْ ُ ْ َ ِ َ ُ‬ ‫َﻭ ُ ُ ْ ُ ُ ُ‬

‫ﭐﻟﻨﻈﺮﺍﻟﻰ ْ َ ِ‬ ‫ﭐﻟﻤﺂﻝ َﻭ‬ ‫ﻳﺸﻐﻠﻪ ْ َ ُ‬ ‫ﻋﻦ ‪َ ِ ِ َ ‬‬ ‫ﭐﻟﻤﺎﻝ َ ِ‬ ‫ﭐﻟﺒﺼﻴﺮ َﻻ َ ْ َ ُ ُ‬ ‫َْ ِ َْ‬ ‫ﻋﻦ ‪ِ  َ ‬‬ ‫ﭐﻟﺘﻮﺟﻪ ِ َﺍﻟﻰ‬ ‫ﺗﻤﺴﮑﻪ ْ َ ْ َ ُ‬ ‫ﭐﻻﻣﻮﺍﻝ َ ِ‬ ‫ﭐﻟﺨﺒﻴﺮ َﻻ ُ ْ ِ ُ ُ‬ ‫ْ َِ َْ‬

‫ﭐﻟﻐﻨﻰ ْ ُ َ َ ِ‬ ‫ْ َِ‬ ‫ﭐﻟﻤﺘﻌﺎﻝ ‪"...‬‬ ‫ّ‬ ‫ﭐﻟﻤﻠﮏ ‪ِ ِ َ ِ‬‬ ‫ﭐﻟﺮﻗﺎﺏ ‪.‬‬ ‫ﻭﻳﺒﻘﻰ ْ ُ ْ ُ‬ ‫ﭐﻟﺪﻧﻴﺎ َ َ ْ َ‬ ‫ﻣﺎﻟﮏ ‪ِ َ ‬‬ ‫ﺳﺘﻔﻨﻰ ‪َ ْ ‬‬ ‫‪َ ْ َ َ " -٩‬‬

‫)ﺹ ‪ ١٩١-٢‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬

‫ﺻﻬﻴﻞ ُ ُ ْ ِ‬ ‫ﺳﻴ ْ ِ‬ ‫ﺧﻴﻮﻝ‬ ‫ﻭﺍﻳﻦ َ ِ ْ ُ‬ ‫ﺍﻳﻦ َ ِ ْ ُ‬ ‫ﻮﻑ ْ َ ْ َ‬ ‫ﺻﻠﻴﻞ ُ ُ‬ ‫ﭐﻻﻋﺪﺍ‪َ ْ َ َ ‬‬ ‫َْ َ‬ ‫ﺧﻴﺎﻡ‬ ‫ﻭﺍﻳﻦ ِ َ ُ‬ ‫ﺍﻳﻦ َ ‪ُ ‬‬ ‫ﭐﻻﻣﺮﺍ‪َ ْ َ َ ‬‬ ‫ﺟﻨﺎﺕ ْ ُ َ َ‬ ‫ﭐﻻﻗﻮﻳﺎ‪َ ‬ﻭ َ ْ َ‬ ‫ْ َ ِْ َ‬

‫ﻗﺼﻮﺭﻫﻢ‬ ‫ﺍﻳﻦ ُ ُ ْ ُ ُ ْ‬ ‫ﺻﻔﻮﻓﻬﻢ َﻭ َ ُ ْ ُ ُ ْ‬ ‫ﺍﻳﻦ ُ ُ ْ ُ ُ ْ‬ ‫ﺟﻬﻮﺭﻫﻢ َﻭ َ ْ َ‬ ‫ﭐﻟﻌﻈﻤﺎ‪َ ‬ﻭ َ ْ َ‬ ‫َُْ َ‬

‫ﻗﺒﻮﺭﻫﻢ‬ ‫ﻟﻌﻤﺮ ﭐ‪ْ َ ِ‬‬ ‫ﺳﮑﻨﻮﺍ ِﻓﻲ ُ ُ ْ ِ ِ ْ‬ ‫ﻗﺪ َ َ ُ ْ‬ ‫َﻭ ُ ُ ْ ُ ُ ْ‬ ‫ﺷﺆﻭﻧﻬﻢ ‪ُ ْ َ ِ .‬‬ ‫َ‬

‫َ ِ‬ ‫ﻋﻤﺎ َ َ َ ِ‬ ‫ﭐﻻﻭﻟﻰ "‪.‬‬ ‫ﻇﻬﺮﻓﻲ ُ ُ ْ‬ ‫ﻏﻔﻠﻮﺍ َ ‪‬‬ ‫ﭐﻟﻨﺎﺱ َ َ ُ ْ‬ ‫ﻭﻟﮑ ‪‬‬ ‫ﻦ ‪َ ‬‬ ‫ﻗﺮﻭﻥ ِ ْ ُ ْ َ ٰ‬

‫)ﺹ ‪ ٤٠‬ﺝ ‪ ٧‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ﺗﻨﻔﻌﮑﻢ ِ ْ ِ‬ ‫‪ِ َ َ " -١٠‬‬ ‫ﭐﻻﺭﺽ ِ‬ ‫ﺳﻴﺄﺗﻲ َ ْ ٌ‬ ‫ﺧﺰﺍ‪‬ﻦ ْ َ ْ‬ ‫ﻳﻮﻡ َﻻ َ ْ َ ُ ُ ْ‬ ‫ﻓﻴﻪ َ َ ‪ُ ‬‬

‫ﭐﻻﺳﻤﺎ‪ِ  ‬‬ ‫ﺍﻧﻪ‬ ‫ﺑﺬﻟﮏ َ ِ ِ ُ‬ ‫ﮐﻠﻬﺎ َ ْ َ ُ‬ ‫ﻳﺸﻬﺪ ِ َ ِ َ‬ ‫ﻳﻨﻄﻖ ِ ‪ُ ‬‬ ‫ﭐﻟﺬﻱ َ ْ ِ ُ‬ ‫ﻣﺎﻟﮏ ْ َ ْ َ‬ ‫ُ‪َ‬‬

‫ﭐﻟﻐﻴﻮﺏ "‪.‬‬ ‫ﻋﻼﻡ ْ ُ ُ ْ ِ‬ ‫ﻫﻮ ْ َ ‪‬‬ ‫ﭐﻟﺤﻖ ِ ‪ُ ‬‬ ‫ﺍﻟﻪ ِ ‪‬ﺍﻻ ُ َ‬ ‫َﻻ ِ َ َ‬

‫)ﺹ ‪ ١٤٠‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ (‬

‫ﻋﻦ ُ ْ ِ‬ ‫ﭐﮐﻒ ِ َ ْ ِ‬ ‫ﭐﻻﻧﺴﺎﻥ ْ ِ‬ ‫ﭐﺑﻦ ْ ِ ْ َ ِ‬ ‫ﺩﻭﻧﻲ َﻭ َﻻ‬ ‫ﺑﻨﻔﺴﻰ َ ْ‬ ‫‪َ " -١١‬ﻳﺎ ْ َ‬ ‫ﻻﻥ َﻣﺎ ُ ْ ِ‬ ‫ﻳﮑﻔﻴﮏ‬ ‫ﺳﻮﺍ‪‬ﻲ ِ َ ‪‬‬ ‫ﻟﻦ َ ْ ِ َ َ‬ ‫ﺩﻭﻧﻲ َ ْ‬ ‫ﺗﻄﻠﺐ ُ ِ ْ َ‬ ‫َْ ُ ْ‬ ‫ﻣﻌﻴﻨﴼ ِ َ ‪‬‬

‫ﺍﺑﺪﴽ " ‪.‬‬ ‫َ​َ َ‬

‫)ﻗﻄﻌﻪ ‪ ١٧‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺹ ‪٣٧٤‬‬

‫ﭐﺑﻦ ْ ُ ُ ْ ِ‬ ‫ﻻﻥ‬ ‫ﺑﭑﻟﺪﻧﻴﺎ ِ َ ‪‬‬ ‫ﭐﻟﻮﺟﻮﺩ َﻻ َ ْ َ ِ ْ‬ ‫ﺗﺸﺘﻐﻞ ِ ‪َ ْ ‬‬ ‫‪َ " -١٢‬ﻳﺎ ْ َ‬

‫ﭐﻟﻌﺒﺎﺩ "‪.‬‬ ‫ِ ‪ِ ‬‬ ‫ﭐﻟﺬﻫﺐ َﻭ ِ ‪ِ َ ‬‬ ‫ﺑﭑﻟﺬﻫﺐ َ ْ َ ِ ُ‬ ‫ﺑﭑﻟﻨﺎﺭ َ ْ َ ِ ُ‬ ‫ﻧﻤﺘﺤﻦ ْ ِ َ َ‬ ‫ﻧﻤﺘﺤﻦ ْ ‪َ َ ‬‬ ‫)ﻕ ‪ ٥٥‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﻳﺎﭐﺑﻦ ْ ِ ْ َ ِ‬ ‫ﺍﺭﻳﺪ‬ ‫ﭐﻟﺬﻫﺐ َﻭ َ َﺍﻧﺎ ُ ِ ْ ُ‬ ‫ﺍﻧﺖ ُ ِ ْ ُ‬ ‫‪َ ْ َ " -١٣‬‬ ‫ﭐﻻﻧﺴﺎﻥ َ ْ َ‬ ‫ﺗﺮﻳﺪ ‪َ َ ‬‬ ‫ﻧﻔﺴﮏ ِ ْ ِ‬ ‫ﻓﻴﻪ َﻭ َ َﺍﻧﺎ‬ ‫ﻏﻨﺎ‪َ ِ ْ َ ‬‬ ‫َ ِْ ْ َ َ‬ ‫ﺗﻨﺰﻳﻬﮏ َ ْ ُ‬ ‫ﻋﺮﻓﺖ َ َ‬ ‫ﺍﻧﺖ َ َ ْ َ‬ ‫ﻋﻨﻪ َﻭ َ ْ َ‬

‫ﻫﺬﺍ ِ ْ ِ‬ ‫ﻋﻠﻤﻲ َﻭ‬ ‫ﻋﻤﺮﻱ َ َ‬ ‫ﻋﻨﻪ َﻭ َ ْ ِ‬ ‫ﭐﻟﻐﻨﺎ‪ِ ‬ﻓﻲ َ ْ ِ ْ ِ َ‬ ‫ﺗﻘﺪﻳﺴﮏ َ ْ ُ‬ ‫َ​َْ ُ‬ ‫ﻋﺮﻓﺖ ْ َ َ‬ ‫ﺍﻣﺮﮎ "‪.‬‬ ‫ﻳﺠﺘﻤﻊ َ ْ ِ‬ ‫ﮐﻴﻒ َ ْ َ ِ ُ‬ ‫ﻣﻊ َ ْ ِ َ‬ ‫ﺍﻣﺮﻱ َ َ‬ ‫ﺫﻟﮏ َ ‪َ ‬‬ ‫َِ َ‬ ‫ﻇﻨﮏ َ ْ َ‬

‫)ﻕ ‪ ٥٦‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﻣﺘﻌﻠﻘﺔ‬ ‫ﻗﻠﻮﺑﻬﻢ ُ َ َ ‪ً َ ‬‬ ‫ﺍﻋﻠﻤﻮﺍ ِ َ ‪‬‬ ‫ﮐﺎﻧﺖ ُ ُ ْ ُ ُ ْ‬ ‫ﭐﻟﺬﻳﻦ َ َ ْ‬ ‫‪ْ ُ َ ْ ِ " -١٤‬‬ ‫ﺑﺎﻥ ‪َ ْ ِ ‬‬

‫ﻋﻤﺎ ِﻓﻲ ‪ِ ٰ ‬‬ ‫ﺍﻥ‬ ‫ِ‬ ‫ﻳﻘﺪﺭﻥ َ ْ‬ ‫ﻟﻦ َ ْ ِ ُ ‪‬‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ ْ َ ْ ِ‬ ‫ﭐﻻﺭﺽ َ ْ‬ ‫ﺑﺸﻰ‪ َ ‬‬ ‫َ ْ‬ ‫ﻳﺪﺧﻠﻦ َ َ ُ ْ ِ‬ ‫ﻋﻦ‬ ‫ﻗﺪﺱ َ َ‬ ‫ﻣﻠﮑﻮﺗﻲ ِ َ ‪‬‬ ‫ﻘﺎﻡ َ ْ‬ ‫َْ ُ ُ ‪‬‬ ‫ﭐﻟﻤ َ َ‬ ‫ﻫﺬﺍ ْ َ‬ ‫ﻻﻥ ﭐ‪َ  َ َ‬‬ ‫ُ ِْ​ِ‬ ‫ﭐﻻﺑﺮﺍﺭ "‪.‬‬ ‫ﻣﻮﻃﻦ ْ َ ْ َ ِ‬ ‫ﺩﻭﻧﻪ َﻭ َ َ َ ُ‬ ‫ﺟﻌﻠﻪ َ ْ ِ َ‬

‫)ﺳﻮﺭﺓ ﺍﻟﻘﻤﻴﺺ ‪ -‬ﺹ ‪ ٤٦‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﻋﻬﺪﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻋﻠﻰ ﺍﺯ ﺯﺧﺮﻑ ﺩﻧﻴﺎ ﺧﺎﻟﻴﺴﺖ ﻭﻟﮑﻦ ﺩ ﺭﺧﺰﺍﺋﻦ‬ ‫‪ " -١٥‬ﺍﮔﺮ ﺍﻓﻖ‬ ‫ٰ‬

‫ﻟﻪ ﮔﺬﺍﺷﺘﻴﻢ ‪ .‬ﮔﻨﺞ‬ ‫ﻭﺭﺍﺙ ﻣﻴﺮﺍﺙ ﻣﺮﻏﻮﺏ َﻻ ِ ْ ُ‬ ‫ّ‬ ‫ﺗﻮﮐﻞ ﻭ ﺗﻔﻮﻳﺾ ﺍﺯ ﺑﺮﺍﻯ ّ‬ ‫ﻋﺪﻝ َ ُ‬

‫ﺍﻳﻢ ﭐ‪ ‬ﺩﺭ ﺛﺮﻭﺕ ﺧﻮﻑ ﻣﺴﺘﻮﺭ ﻭ ﺧﻄﺮ ﻣﮑﻨﻮﻥ‬ ‫ﻧﮕﺬﺍﺷﺘﻴﻢ ﻭ ﺑﺮ ﺭﻧﺞ ﻧﻴﻔﺰﻭﺩﻳﻢ َ ْ ُ‬

‫ﭐﻟﺮﺣﻤﻦ ِﻓﻲ ْ ُ ْ َ ِ‬ ‫ﭐﻟﻔﺮﻗﺎﻥ‬ ‫ﺛﻢ ْ ُ ُ ْ‬ ‫ﺍﻧﻈﺮﻭﺍ ُ ‪‬‬ ‫ُُْ ُْ‬ ‫ﺍﻧﺰﻟﻪ ‪ُ ٰ ْ ‬‬ ‫ﭐﺫﮐﺮﻭﺍ َﻣﺎ َ ْ َ َ ُ‬

‫ﻟﻤﺰﺓ ‪ِ ‬‬ ‫ﻫﻤﺰﺓ ُ َ َ ٍ‬ ‫ﻟﮑﻞ ُ َ َ ٍ‬ ‫ﻭﻳﻞ ِ ُ ‪‬‬ ‫ﻋﺪﺩﻩ "‬ ‫ﺟﻤﻊ َ َ ً‬ ‫" َْ ٌ‬ ‫ﭐﻟﺬﻱ َ َ َ‬ ‫ﻣﺎﻻ َﻭ َ ‪ُ َ ‬‬

‫ﻋﺎﻟﻢ ﺭﺍ ﻭﻓﺎﺋﻰ ﻧﻪ ﺁﻧﭽﻪ ﺭﺍ ﻓﻨﺎ ﺍﺧﺬ ﻧﻤﺎﻳﺪ ﻭ ﺗﻐﻴﻴﺮ ﭘﺬﻳﺮﺩ ﻻﻳﻖ ﺍﻋﺘﻨﺎء‬ ‫)*( ﺛﺮﻭﺕ َ‬

‫ﻣﻘﺪﻭﺭ "‪.‬‬ ‫ﻗﺪﺭ َ ْ ُ ْ ٍ‬ ‫ﻋﻠﻰ َ ْ ٍ‬ ‫ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﻣﮕﺮ َ َ ٰ‬

‫)ﺹ ‪ ١٣٤‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ﻫﻤﺰﺓ (‬ ‫ﺍﺑﻬﻰ ‪(*) -‬ﺁﻳﺎﺕ ‪ ١‬ﻭ ‪٢‬ﺳﻮﺭﮤ ُ َ َ‬ ‫ٰ‬

‫ﭐﻟﻤﺠﻴﺐ‬ ‫ﻫﻮ ‪ُ ِ ‬‬ ‫‪َ ُ " -١٦‬‬ ‫ﭐﻟﺴﺎﻣﻊ ْ ُ ِ ْ ُ‬

‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ‬ ‫ﺳﺒﺤﺎﻥ ﭐ‪ ‬ﺁﻧﭽﻪ ﺩﺭ َ‬

‫ﻣﻮﺟﻮﺩ ﺻﺎﺣﺒﺎﻥ ﺑﺼﺮ ﺣﻴﻦ ﻣﻼﺣﻈﻪ ﺁﺛﺎﺭ ﻓﻨﺎ ﺍﺯ ﺁﻥ ﻣﺸﺎﻫﺪﻩ ﻣﻴﻨﻤﺎﻳﻨﺪ ﺑﻠﮑﻪ‬

‫ﺹ ‪٣٧٥‬‬

‫ﮐﺴﺮﻯ‬ ‫ﻣﻘﺮ‬ ‫ﻫﺮ َﺷﻲء ﺑﻨﻔﺴﻪ ﺑﻠﺴﺎﻥ ﺑﺎﻃﻦ ﮔﻮﺍﻫﻰ ﻣﻴﺪﻫﺪ ﺑﺮ ﻓﻨﺎﻯ ّ‬ ‫ﮐﻞ ‪ّ .‬‬ ‫ٰ‬

‫ِ‬ ‫ﺳﺮ ﻣﻴﮕﻮﻳﺪ ﻳﺎ ﺍﻭﻟﻰ‬ ‫ﻣﻘﺎﻡ ﺟﻐﺪ ﻭﺍﻗﻊ ﻭ ﻋﻨﮑﺒﻮﺕ‬ ‫ﻣﮑﺎﻥ ﺣﺎﺟﺐ ﻭ ﺑﻠﺴﺎﻥ ّ‬

‫ﺧﻮﺭﻧﻖ ﻫﺮ ﻋﻤﺎﺭﻯ ﺭﺍ ﺧﺮﺍﺑﻰ ﺍﺯ ﭘﻰ ﻭ‬ ‫ﺍﻻﻟﺒﺎﺏ ﮐﺠﺎﺳﺖ َ ِ ْ‬ ‫ﺳﺪﻳﺮ ﻭ ﮐﺠﺎﺳﺖ َ َ ْ َ‬ ‫ﻃﺮﴽ ﺑﻘﺒﻮﺭ ﺭﺍﺟﻊ ‪.‬‬ ‫ﻫﺮ ﺣﻴﺎﺗﻰ ﺭﺍ ﻣﻮﺗﻰ ﺍﺯ ﻋﻘﺐ ‪ .‬ﻳﺎ ﺍﺣﻤﺪ ﺻﺎﺣﺒﺎﻥ ﻗﺼﻮﺭ ّ‬ ‫ﻳﻘﺪﺭ‬ ‫ﻣﺘﮑﻰ ﻭ ﺩﺭ ﻋﺸﺎء ﺗﺤﺖ ﻟﺤﺪ ﺳﺎﮐﻦ ‪ْ َ .‬‬ ‫ﺩﺭ ﺻﺒﺢ ﺑﺮ ﻭﺳﺎﺋﺪ ﻋﻠﻴﺎ ّ‬ ‫ﻫﻞ َ ْ ِ ُ‬

‫ﭐﻟﻤﺎﻟﮏ َﻭ ْ َ ْ ُ ْ ِ‬ ‫ﭐﻟﻤﻤﻠﻮﮎ ‪َ .‬ﻭ‬ ‫َ َ ٌ‬ ‫ﺍﺣﺪ َ ْ‬ ‫ﻋﻈﺎﻡ ْ َ ِ َ‬ ‫ﻳﻤﻴﺰ َ ْ َ‬ ‫ﺍﻥ ُ َ ‪َ ‬‬ ‫ﺑﻴﻦ ِ َ ِ‬

‫ﭐﻟﺮﻋﻴﺔ َﻭ ْ ُ ُ ْ ِ‬ ‫ﺟﻤﺎﺟﻢ ‪ِ  ِ ‬‬ ‫ﺟﻼﻟﻪ‬ ‫ﺣﻖ َ ‪‬‬ ‫ﭐﻟﻤﻠﻮﮎ ‪ .‬ﺍﺯ ّ‬ ‫ﺟﻞ َ ُ ُ‬ ‫َْ َ‬ ‫ﺑﻴﻦ َ َ ِ ِ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﻓﻨﺎ ﻭ ﺯﻭﺍﻝ‬ ‫ﻣﻴﻄﻠﺒﻴﻢ ﺑﺎﻳﺎﺩﻯ ﻗﺪﺭﺕ ﻭ ﻣﻌﻤﺎﺭﻫﺎﻯ ﺣﻘﻴﻘﺖ ﺑﻴﺘﻰ ﺑﻨﺎ ﻓﺮﻣﺎﻳﺪ ّ‬

‫ﻋﻠﺖ ﻭ ﺑﺎﻧﻰ ﺍﻳﻦ ﺑﻴﺖ‬ ‫‪.‬‬ ‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻴﮑﻪ ﺑﭽﻨﻴﻦ ﺑﻴﺘﻰ ﻓﺎﺋﺰ ﺷﻮﺩ ‪ .‬ﺳﺒﺐ ﻭ ّ‬ ‫ٰ‬ ‫ﮐﻠﻤﺔﺍ‪ ‬ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ "‪.‬‬

‫)ﺹ ‪ ٣٣‬ﺑﺸﺎﺭﺓ ﺍﻟﻨﻮﺭ (‬

‫ﮐﻞ ﺍﺣﻮﺍﻝ‬ ‫ﻋﺰﺕ ﻭ ّ‬ ‫ﺫﻟﺖ ﺩﻧﻴﺎ ﻣﻨﺎﻝ ‪ .‬ﺩﺭ ّ‬ ‫ﻋﻠﻮ ﻭ ّ‬ ‫‪ "-١٧‬ﺍﺯ ّ‬ ‫ﺩﻧﻮ ﻭ ّ‬

‫ﮐﻞ ﺁﻧﭽﻪ ﻣﺸﻬﻮﺩ ﻣﻔﻘﻮﺩ ﺧﻮﺍﻫﺪ ﺷﺪ ‪ .‬ﺍﻳﻨﮑﻪ ﻣﺸﺎﻫﺪﻩ‬ ‫ﺑﻤﺎ ﻧﺎﻇﺮ ﺑﺎﺵ ﭼﻪ ﮐﻪ ّ‬ ‫ﺑﻌﻠﻮ ﺁﻥ ﻣﻐﺮﻭﺭ ﺍﻳﻦ ﺍﺯ‬ ‫ﺑﻌﺰﺕ ﺩﻧﻴﺎ ﻣﺴﺮﻭﺭﻧﺪ ﻭ ّ‬ ‫ﻣﻴﻨﻤﺎﺋﻰ ﮐﻪ ﺑﻌﻀﻰ ﺍﺯ ﻧﺎﺱ ّ‬

‫ﻏﻔﻠﺖ ﺁﻥ ﻧﻔﻮﺱ ﺍﺳﺖ ﻭ ﻫﺮ ﺫﻯ ﺑﺼﺮ ﻭ ﺫﻯ ﻧﻈﺮﻯ ﺷﻬﺎﺩﺕ ﻣﻴﺪﻫﺪ ﮐﻪ ﺍﻳﻦ‬ ‫ﮐﻞ ِ‬ ‫ﻋﺎﻟﻤﻨﺪ‬ ‫ﺣﻖ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﻴﺎﻥ ﺍﺯ ﻣﺸﺮﻕ ﺗﺒﻴﺎﻥ ﺍﺷﺮﺍﻕ ﻧﻤﻮﺩﻩ ﭼﻪ ﮐﻪ ّ‬ ‫ﻗﻮﻝ ّ‬

‫ﺑﺎﻳﻨﮑﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﻣﻮﺍﺭﺍﺕ ﻏﻴﺮ ﻣﻌﺘﺒﺮ ﻭ ﻏﻴﺮ ﺛﺎﺑﺖ ﺍﺳﺖ ﻭﭼﻮﻥ ﺭﺳﻮﻝ ﻣﻮﺕ‬

‫ﻣﺤﻘﻖ ﺍﺳﺖ ﻧﻔﻮﺳﻴﮑﻪ ﺑﺎﻳﻦ ﺍﻣﻮﺭ ﺩﻝ‬ ‫ﻣﺘﻐﻴﺮ ‪ .‬ﻟﺬﺍ ﻣﻌﻠﻮﻡ ﻭ‬ ‫ﻭﺍﺭﺩ ﺷﻮﺩ ﺟﻤﻴﻊ‬ ‫ّ‬ ‫ّ‬

‫ﺑﺴﺘﻪ ﺍﻧﺪ ﻏﺎﻓﻠﻨﺪ ﻭ ﺍﺯ ﻏﻔﻠﺖ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﻦ ﺍﺳﺒﺎﺏ ﻇﺎﻫﺮﻩ ﻣﺸﻐﻮﻝ ﺷﺪﻩ ﺍﻧﺪ "‬ ‫)ﻟﻮﺡ ﺳﻠﻤﺎﻥ ‪ -‬ﺹ ‪ ١٢٥‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺹ ‪٣٧٦‬‬

‫ﻋﻠﻰ‬ ‫ﻣﻦ َ َ‬ ‫‪" -١٨‬ﺍﻯ ﺳﻠﻤﺎﻥ ﺩﻧﻴﺎﺩﺭ ﻣﺮﻭﺭ ﺍﺳﺖ ﻭ ﻋﻨﻘﺮﻳﺐ ُ ‪‬‬ ‫ﮐﻞ َ ْ‬

‫ﻧﺺ ﻗﺒﻞ (‬ ‫ْ َْ ِ‬ ‫ﭐﻻﺭﺽ ﺍﺯ ﺁﻧﭽﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻴﻨﻤﺎﺋﻰ ﺑﻪ ﺗﺮﺍﺏ ﺭﺍﺟﻊ ﺧﻮﺍﻫﻨﺪ ﺷﺪ" )ﻣﺄﺧﺬ ّ‬

‫ﮐﻞ ﺩﺭ ﻣﺮﻭﺭ‬ ‫ﻋﺰﺕ ﻭ ّ‬ ‫ﺫﻟﺖ ‪،‬ﻓﻘﺮ ﻭ ﻏﻨﺎ ‪ ،‬ﺯﺣﻤﺖ ﻭ ﺭﺍﺣﺖ ّ‬ ‫‪ّ " -١٩‬‬

‫ﭐﻻﺭﺽ ﺑﻘﺒﻮﺭ ﺭﺍﺟﻊ ﻟﺬﺍ ﻫﺮ ﺫﻯ ﺑﺼﺮﻯ‬ ‫ﻣﻦ َ َ‬ ‫ﻋﻠﻰ َ ْ‬ ‫ﺍﺳﺖ ﻭ ﻋﻨﻘﺮﻳﺐ ﺟﻤﻴﻊ َ ْ‬

‫ﺑﻤﻨﻈﺮ ﺑﺎﻗﻰ ﻧﺎﻇﺮ ﮐﻪ ﺷﺎﻳﺪ ﺑﻌﻨﺎﻳﺎﺕ ﺳﻠﻄﺎﻥ ﻻﻳﺰﺍﻝ ﺑﻤﻠﮑﻮﺕ ﺑﺎﻗﻰ ﺩﺭ ﺁﻳﺪ ﻭ‬ ‫ﻣﺤﻞ ﻓﺮﻳﺐ ﻭﺧﺪﻋﻪ ﺍﺳﺖ‬ ‫ﻇﻞ ﺳﺪﺭﮤ ﺍﻣﺮ ﺳﺎﮐﻦ ﮔﺮﺩﺩ ‪.‬ﺍﮔﺮ ﭼﻪ ﺩﻧﻴﺎ‬ ‫ّ‬ ‫ﺩﺭ ّ‬

‫ﮐﻞ ﺣﻴﻦ ﺑﻔﻨﺎ ِﺍﺧﺒﺎﺭ ﻣﻴﻨﻤﺎﻳﺪ ‪ .‬ﻫﻤﻴﻦ ﺭﻓﺘﻦ َﺍﺏ‬ ‫ﻭﻟﮑﻦ ﺟﻤﻴﻊ ﻧﺎﺱ ﺭﺍ ﺩﺭ ّ‬ ‫ﻧﺪﺍﺋﻴﺴﺖ ﺍﺯ ﺑﺮﺍﻯ ﺍﺑﻦ ﻭ ﺍﻭ ﺭﺍ ِﺍﺧﺒﺎﺭ ﻣﻴﺪﻫﺪ ﮐﻪ ﺗﻮﻫﻢ ﺧﻮﺍﻫﻰ ﺭﻓﺖ ﻭ‬

‫ﺣﻖ ﻣﺤﺮﻭﻡ ﮔﺸﺘﻪ ﺍﻧﺪ‬ ‫ﮐﺎﺵ ﺍﻫﻞ ﺩﻧﻴﺎ ﮐﻪ ﺯﺧﺎﺭﻑ ﺍﻧﺪﻭﺧﺘﻪ ﺍﻧﺪ ﻭ ﺍﺯ ّ‬

‫ﭐﻟﺒﻬﺎء ﺍﺣﺪﻯ ﻣﻄﻠﻊ‬ ‫ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﮐﻪ ﺁﻥ ﮐﻨﺰ ﺑﻪ ﮐﻪ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ َﻻ َ َ ْ ِ‬ ‫ﻭﻧﻔﺲ ْ َ‬

‫ﺷﺄﻧﻪ ‪.‬ﺣﮑﻴﻢ ﺳﻨﺎﺋﻰ ﻋﻠﻴﻪ ﺍﻟﺮﺣﻤﺔ ﮔﻔﺘﻪ ‪:‬‬ ‫ﻧﻪ ﺟﺰ ّ‬ ‫ﺗﻌﺎﻟﻰ َ ُ ُ‬ ‫ﺣﻖ َ َ ٰ‬ ‫ﭘﻨﺪ ﮔﻴﺮﻳﺪ ﺍﻯ ﺳﻴﺎﻫﻴﺘﺎﻥ ﮔﺮﻓﺘﻪ ﺟﺎﻯ ﭘﻨﺪ‬

‫ﭘﻨﺪ ﮔﻴﺮﻳﺪ ﺍﻯ ﺳﭙﻴﺪﻳﺘﺎﻥ ﺩﻣﻴﺪﻩ ﺑﺮ ﻋﺬﺍﺭ "‬

‫)ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺭﺋﻴﺲ ﺹ ‪ ٢٤١-٢‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺑﻤﻠﻮﮎ (‬

‫‪ " -٢٠‬ﺩﻧﻴﺎ ﻧﻤﺎﻳﺸﻰ ﺍﺳﺖ ﺑﻰ ﺣﻘﻴﻘﺖ ﻭ ﻧﻴﺴﺘﻰ ﺍﺳﺖ ﺑﺼﻮﺭﺕ‬

‫ﻫﺴﺘﻰ ﺁﺭﺍﺳﺘﻪ ‪ .‬ﺩﻝ ﺑﺎﻭ ﻣﺒﻨﺪﻳﺪ ﻭ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﻣﮕﺴﻠﻴﺪ ﻭ ﻣﺒﺎﺷﻴﺪ ﺍﺯ‬

‫ﻣﺜﻞ ﺳﺮﺍﺑﻴﺴﺖ ﮐﻪ ﺑﺼﻮﺭﺕ‬ ‫ﻣﺜﻞ ﺩﻧﻴﺎ ِ ْ‬ ‫ﻏﻔﻠﺖ ﮐﻨﻨﺪﮔﺎﻥ ‪ .‬ﺑﺮﺍﺳﺘﻰ ﻣﻴﮕﻮﻳﻢ ﮐﻪ َ َ‬ ‫ﺁﺏ ﻧﻤﺎﻳﺪ ﻭ ﺻﺎﺣﺒﺎﻥ ﻋﻄﺶ ﺩﺭ ﻃﻠﺒﺶ ﺟﻬﺪ ﺑﻠﻴﻎ ﻧﻤﺎﻳﻨﺪ ﻭ ﭼﻮﻥ ﺑﺎﻭ ﺭﺳﻨﺪ‬

‫ﺑﻰ ﺑﻬﺮﻩ ﻭ ﺑﻰ ﻧﺼﻴﺐ ﻣﺎﻧﻨﺪ ﻭ ﻳﺎ ﺻﻮﺭﺕ ﻣﻌﺸﻮﻗﻰ ﮐﻪ ﺍﺯ ﺟﺎﻥ ﻭ ﺭﻭﺡ ﻋﺎﺭﻯ‬ ‫ﺹ ‪٣٧٧‬‬

‫ﻳﻐِﻨﻲ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ ﻭ ﺟﺰ‬ ‫ﻻﻳﺴﻤﻦ َﻭ َﻻ ُ ْ‬ ‫ﻣﺎﻧﺪﻩ ﻭ ﻋﺎﺷﻖ ﭼﻮﻥ ﺑﺪﻭ ﺭﺳﺪ َ ُ ْ ِ ُ‬

‫ﺗﻌﺐ ﺯﻳﺎﺩ ﻭ ﺣﺴﺮﺕ ﺣﺎﺻﻠﻰ ﻧﻴﺎﺑﺪ "‪.‬‬

‫)ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺍﺣﻤﺪ ﺑﻠﺴﺎﻥ ﻓﺎﺭﺳﻰ ‪ -‬ﺹ ‪ ١٢٨‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫‪ " -٢١‬ﺍﻯ ﺻﺎﺣﺐ ﺩﻭ ﭼﺸﻢ ﭼﺸﻤﻰ ﺑﺮﺑﻨﺪ ﻭ ﭼﺸﻤﻰ ﺑﺮﮔﺸﺎ ‪.‬‬

‫ﻋﺎﻟﻤﻴﺎﻥ ‪ .‬ﺑﺮﮔﺸﺎ ﻳﻌﻨﻰ ﺑﺠﻤﺎﻝ ﻗﺪﺱ ﺟﺎﻧﺎﻥ "‪.‬‬ ‫ﻋﺎﻟﻢ ﻭ َ‬ ‫ﺑﺮﺑﻨﺪ ﻳﻌﻨﻰ ﺍﺯ َ‬ ‫)ﻕ ‪١٢‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " -٢٢‬ﺍﻯ ﺩﻭﺳﺘﺎﻥ ﺑﺠﻤﺎﻝ ﻓﺎﻧﻰ ﺍﺯ ﺟﻤﺎﻝ ﺑﺎﻗﻰ ﻣﮕﺬﺭﻳﺪ ﻭ‬ ‫ﺑﺨﺎﮐﺪﺍﻥ ﺗﺮﺍﺑﻰ ﺩﻝ ﻣﺒﻨﺪﻳﺪ "‪) .‬ﻕ ‪١٤‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺍﻟﺒﺘﻪ ﺑﮑﻤﺎﻝ‬ ‫‪ " -٢٣‬ﺍﻯ ﻓﺮﺯﻧﺪ ﮐﻨﻴﺰ ﻣﻦ ﺍﮔﺮ ﺳﻠﻄﻨﺖ ﺑﺎﻗﻰ ﺑﻴﻨﻰ ّ‬

‫ﺟﺪ ﺍﺯ ﻣﻠﮏ ﻓﺎﻧﻰ ﺩﺭ ﮔﺬﺭﻯ ﻭﻟﮑﻦ ﺳﺘﺮ ﺁﻧﺮﺍ ﺣﮑﻤﺘﻬﺎ ﺍﺳﺖ ﻭ ﺟﻠﻮﮤ ﺍﻳﻦ ﺭﺍ‬ ‫ّ‬

‫ﺭﻣﺰﻫﺎ‪ .‬ﺟﺰ ﺍﻓﺌﺪﮤ ﭘﺎﮎ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﺪ "‪) .‬ﻕ ‪ ٤١‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " -٢٤‬ﺍﻯ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻣﺪﺍﺭﺍ ﻧﻤﺎﺋﻴﺪ ﻭ ﺍﺯ ﺩﻧﻴﺎ ﺩﻝ ﺑﺮﺩﺍﺭﻳﺪ‬

‫ﮐﻞ ﺭﺍ ﺍﺯ‬ ‫ﺑﻌﺰﺕ ﺍﻓﺘﺨﺎﺭ ﻣﻨﻤﺎﺋﻴﺪ ﻭ ﺍﺯ ّ‬ ‫ﺫﻟﺖ ﻧﻨﮓ ﻣﺪﺍﺭﻳﺪ ‪ .‬ﻗﺴﻢ ﺑﺠﻤﺎﻟﻢ ﮐﻪ ّ‬ ‫ّ‬

‫ﺍﻟﺒﺘﻪ ﺑﺨﺎﮎ ﺭﺍﺟﻊ ﻓﺮﻣﺎﻳﻢ "‪) .‬ﻕ ‪ ٤٨‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫ﺗﺮﺍﺏ ﺧﻠﻖ ﻧﻤﻮﺩﻡ ﻭ ّ‬

‫‪ " -٢٥‬ﺍﻯ ﺩﻭﺳﺖ ﻣﻦ ﺗﻮ ﺷﻤﺲ ﺳﻤﺎء ﻗﺪﺱ ﻣﻨﻰ ﺧﻮﺩ ﺭﺍ ﺑﮑﺴﻮﻑ‬

‫ﺩﻧﻴﺎ ﻣﻴﺎﻻﻯ ﺣﺠﺎﺏ ﻏﻔﻠﺖ ﺭﺍ ﺧﺮﻕ ﮐﻦ ﺗﺎ ﺑﻰ ﭘﺮﺩﻩ ﻭ ﺣﺠﺎﺏ ﺍﺯ ﺧﻠﻒ ﺳﺤﺎﺏ‬

‫ﺑﺪﺭﺁﺋﻰ ﻭ ﺟﻤﻴﻊ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ ﺑﺨﻠﻌﺖ ﻫﺴﺘﻰ ﺑﻴﺎﺭﺍﺋﻰ " )ﻕ ‪ ٧٣‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫ﺹ ‪٣٧٨‬‬

‫ﺍﻳﺎﻣﻰ ﺍﺯ ﺟﺒﺮﻭﺕ ﺑﺎﻗﻰ ﻣﻦ‬ ‫‪ " -٢٦‬ﺍﻯ ﺍﺑﻨﺎء ﻏﺮﻭﺭ ﺑﺴﻠﻄﻨﺖ ﻓﺎﻧﻴﮥ ّ‬

‫ﮔﺬﺷﺘﻪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺎﺳﺒﺎﺏ ﺯﺭﺩ ﻭ ﺳﺮﺥ ﻣﻴﺂﺭﺍﺋﻴﺪ ﻭ ﺑﺪﻳﻦ ﺳﺒﺐ ﺍﻓﺘﺨﺎﺭ‬

‫ﻣﻴﻨﻤﺎﺋﻴﺪ‪ .‬ﻗﺴﻢ ﺑﺠﻤﺎﻟﻢ ﮐﻪ ﺟﻤﻴﻊ ﺭﺍ ﺩﺭ ﺧﻴﻤﮥ ﻳﮑﺮﻧﮓ ﺗﺮﺍﺏ ﺩﺭ ﺁﻭﺭﻡ ﻭ ﻫﻤﮥ‬

‫ﺍﻳﻦ ﺭﻧﮕﻬﺎﻯ ﻣﺨﺘﻠﻔﻪ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﻡ ﻣﮕﺮ ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﺮﻧﮓ ﻣﻦ ﺩﺭ ﺁﻳﻨﺪ ﻭ‬ ‫ﺁﻥ ﺗﻘﺪﻳﺲ ﺍﺯ ﻫﻤﮥ ﺭﻧﮕﻬﺎﺳﺖ "‪.‬‬

‫)ﻕ ‪ ٧٤‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " -٢٧‬ﺍﻯ ﺍﺑﻨﺎء ﻏﻔﻠﺖ ﺑﭙﺎﺩﺷﺎﻫﻰ ﻓﺎﻧﻰ ﺩﻝ ﻣﺒﻨﺪﻳﺪ ﻭ ﻣﺴﺮﻭﺭ‬

‫ﻣﺜﻞ ﻃﻴﺮ ﻏﺎﻓﻠﻰ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺷﺎﺧﮥ ﺑﺎﻏﻰ ﺩﺭ ﮐﻤﺎﻝ‬ ‫ﻣﺜﻞ ﺷﻤﺎ ِ ْ ِ‬ ‫ﻣﺸﻮﻳﺪ َ َ‬

‫ﺻﻴﺎﺩ ﺍﺟﻞ ﺍﻭ ﺭﺍ ﺑﺨﺎﮎ ﺍﻧﺪﺍﺯﺩ ‪ .‬ﺩﻳﮕﺮ ﺍﺯ ﻧﻐﻤﻪ ﻭ‬ ‫ﺍﻃﻤﻴﻨﺎﻥ ﺑﺴﺮﺍﻳﺪ ﻭ ً‬ ‫ﺑﻐﺘﺔ ّ‬ ‫ﻫﻮﻯ "‪.‬‬ ‫ﻫﻴﮑﻞ ﻭ ﺭﻧﮓ ﺍﻭ ﺍﺛﺮﻯ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ﭘﺲ ﭘﻨﺪ ﮔﻴﺮﻳﺪ ﺍﻯ ﺑﻨﺪﮔﺎﻥ‬ ‫ٰ‬ ‫)ﻕ ‪ ٧٥‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺍﻟﻨﺪﺍء ﻧﺪﺍ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫‪َ " -٢٨‬‬ ‫ﻋﺎﻟﻢ ﺩﺭ ﻫﺮ ﺣﻴﻦ ﺑﺎﻋﻠﻰ ّ‬

‫ﻣﻦ ﻓﺎﻧﻴﻢ ﻭ ﻇﻬﻮﺭﺍﺕ ﻭ ﺍﻟﻮﺍﻥ ﻣﻦ ﻓﺎﻧﻰ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﻭ ﺗﻐﻴﻴﺮﺍﺕ ُ ْ ِ‬ ‫ﻣﺤﺪﺛﻪ ﺩﺭ‬

‫ﻣﺘﻨﺒﻪ ﺷﻮﻳﺪ ‪.‬ﻣﻌﺬﻟﮏ ﺑﺼﺮ ﻣﻮﺟﻮﺩ ﻧﻪ ﺗﺎ ﻣﻼﺣﻈﻪ ﮐﻨﺪ ﻭ‬ ‫ﻣﻦ ﭘﻨﺪ ﮔﻴﺮﻳﺪ ﻭ ّ‬

‫ﺳﻤﻊ ﻣﺸﻬﻮﺩ ﻧﻪ ﺗﺎ ﺑﺸﻨﻮﺩ "‪) .‬ﺹ ‪ ١٦٥‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ (‬

‫ﻇﻠﻴﺴﺖ ﮐﻪ ﺣﻴﻨﻰ ﻣﻮﺟﻮﺩ ﻭ ﺣﻴﻨﻰ ﻣﻔﻘﻮﺩ‬ ‫ﻣﺜﻞ ّ‬ ‫ﻣﺜﻞ ﺩﻧﻴﺎ ِ ْ‬ ‫‪َ َ " -٢٩‬‬

‫ﺍﺳﺖ ﺑﺮ ﭼﻨﻴﻦ ﭼﻴﺰﻯ ﻋﺎﻗﻞ ﺩﻝ ﻧﺒﻨﺪﺩ ﺑﻠﮑﻪ ﺑﺎﻃﻞ ﺍﻧﮕﺎﺭﺩ ﻭ ﭼﻨﻴﻦ ﮔﻤﺎﻥ‬ ‫ﻣﺘﻠﻮﻧﻪ‬ ‫ﻣﮑﻦ ﮐﻪ ﺩﻧﻴﺎ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻭ ﻧﻌﻤﺘﻬﺎﻯ ّ‬ ‫ﻣﻘﺪﺭﻩ ﺩ ﺭﺍﻭ ﻭ ﻳﺎ ﺯﻳﻨﺘﻬﺎﻯ ّ‬

‫ﺻﻨﻊ ﺍﻭﻳﻨﺪ ﺑﻠﮑﻪ‬ ‫ﺩﺭﺁﻧﺴﺖ ﭼﻪ ﮐﻪ ﺍﻳﻦ ﺍﺷﻴﺎء ﻣﺼﻨﻮﻉ ّ‬ ‫ﺣﻘﻨﺪ ﻭ ﻣﻈﺎﻫﺮ ُ‬

‫ﻗﺪﺭﺗﻴﻪ ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺩﻧﻴﺎ‬ ‫ﺗﺤﮑﻰ‬ ‫ﻣﺮﺍﻳﺎﻯ ﻇﻬﻮﺭ ﺍﻟﻬﻴﻪ ﺍﻧﺪ ﻭ ﻣﻈﺎﻫﺮ‬ ‫ّ‬ ‫ّ‬

‫ﺹ ‪٣٧٩‬‬

‫ﻣﻨﮑﺮﻳﻦ ﺟﻤﺎﻝ ﺑﻰ ﻣﺜﺎﻝ ﺍﺳﺖ ﻭ ﻣﻌﺮﺿﻴﻦ ﺍﺯ ﻃﻠﻌﺖ ﺑﻰ ﺯﻭﺍﻝ ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ‬

‫ﺗﺠﻨﺐ ﺍﺯ ﭼﻨﻴﻦ ﺍﺷﺨﺎﺹ ﻻﺯﻡ ﻭ ﺍﻋﺮﺍﺽ ﻭﺍﺟﺐ "‪.‬‬ ‫ّ‬

‫)ﺹ ‪ ٢٩‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫ﻫﻮﻯ ﻭ ُﺣﺴﻦ ﻣﻌﻨﻮﻯ‬ ‫ﻧﻔﺲ ﻭ‬ ‫‪ُ " -٣٠‬ﺣﺴﻦ ﺻﻮﺭﻯ‬ ‫ﻣﺤﺒﻮﺏ َ ْ‬ ‫ِ‬ ‫ٰ‬

‫ﭐﻟﻤﺤﺒﻮﺏ‬ ‫ﻣﺤﺒﻮﺏ ﺧﺪﺍ‪ .‬ﺣﺎﻝ ﮐﺪﺍﻡ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻣﻴﻨﻤﺎﺋﻰ ‪ّ .‬‬ ‫ﺍﻟﺒﺘﻪ َﻣﺎ ْ َ َ ُ‬ ‫ﭐﺧﺘﺎﺭﻩ ْ َ ْ ُ ْ ُ‬

‫ﺍﺣﺒﺎﻯ ﺍﻭ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ‪ .‬ﺑﺪﺍﻥ ﺟﻤﺎﻝ ﻇﺎﻫﺮﻯ ﻳﮑﻰ ﺍﺯ ﺍﺳﺒﺎﺏ‬ ‫ُﻣﺮﺍﺩ ّ‬

‫ﻣﻄﺮﺯ ﻭﺯﻳﺒﺎ ﻣﺸﻬﻮﺩ ﮐﻪ ﻫﺮﮐﻪ‬ ‫ﻣﺰﻳﻦ ﻭ ّ‬ ‫ﺩﻧﻴﺎﺳﺖ ﻭ ﺩﻧﻴﺎ ﺩﺭ ﻇﺎﻫﺮ ﺑﺼﻮﺭﺗﻰ ّ‬

‫ﺩﻳﺪ ﭘﺎﻳﺶ ﻟﻐﺰﻳﺪ ﻭ ﺳﺮﺑﻨﻬﺎﺩ‪ .‬ﻳﮑﻰ ﺍﺯ ﺍﻭﻟﻴﺎء ﻳﻮﻣﻰ ﺩﻧﻴﺎ ﺭﺍ ﺑﮑﻤﺎﻝ ُﺣﺴﻦ‬

‫ﻣﺰﻳﻦ ﻭ ﻧﻴﮑﻮﺋﻰ ‪ .‬ﺩﺭ ﺁﻥ ﺣﻴﻦ ﺑﻮﺣﻰ ﺍﻟﻬﻰ‬ ‫ﺻﻮﺭﻯ ﺩﻳﺪﻩ ﻓﺮﻣﻮﺩ ﺑﻈﺎﻫﺮ ﺑﺴﻴﺎﺭ ّ‬

‫ﻓﺮ‬ ‫ﻣﻠﻬﻢ ﮐﻪ ﺑﮕﻮ ﺑﺼﻮﺭﺕ ﺍﺻﻠﻰ ﺧﻮﺩ ﺩﺭ ﺁﻳﺪ ﻭ ﭼﻮﻥ ﺑﺼﻮﺭﺕ ﺧﻮﺩ ﻇﺎﻫﺮ ﺷﺪ َ ‪‬‬

‫ﻧﻔﺤﺎﺗﻬﺎ "‪.‬‬ ‫ﻋﻨﻪ َﻭ ْ َ َ َ‬ ‫ﭐﺳﺘﻌﺎﺫ ِﺑﭑ‪ْ ِ ِ‬‬ ‫َُْ‬ ‫ﻭﺟﻬﻬﺎ َﻭ َ َ َ ِ َ‬ ‫ﻣﻦ َ ْ ِ َ‬ ‫)ﺹ ‪ ٣٥‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪( ١٢١‬‬

‫ﮐﻞ ﺑﻴﻘﻴﻦ ﻣﺒﻴﻦ ﻋﺎﻟﻤﻨﺪ ﺑﺮ ﻓﻨﺎﻯ ﺩﻧﻴﺎ ﻭ ﺍﺧﺘﻼﻑ ﺁﻥ ﻣﻌﺬﻟﮏ‬ ‫‪ّ " -٣١‬‬

‫ﻋﻨﺪﻩ ﻏﺎﻓﻞ ﻭ ﻣﺤﺠﻮﺏ‬ ‫ﺑﺸﺎﻧﻰ ﺑﺎﻭ‬ ‫ﺗﻤﺴﮏ ﺟﺴﺘﻪ ﺍﻧﺪ ﮐﻪ ﺍﺯ ّ‬ ‫ّ‬ ‫ﺣﻖ ﻭ َﻣﺎ ِ ْ َ ُ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻣﻴﺸﻮﻧﺪ "‪.‬‬

‫ﺍﻋﻠﻰ (‬ ‫)ﺹ ‪ ٢١٣‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﻋﺎﻟﻢ ﻇﺎﻫﺮﻯ ﻫﺮ ﺩﻭ ﻧﻴﺴﺖ ﻣﺤﻀﻨﺪ ﻭ ﺩﺭ‬ ‫ﻋﺎﻟﻢ ﻣﺠﺎﺯﻯ ﻭ َ‬ ‫‪َ " -٣٢‬‬

‫ﺍﻭﻝ ﺭﺍﻫﺰﻥ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ ﻭ ﺛﺎﻧﻰ ﻓﺘﻨﮥ ﻭﺍﺻﻼﻥ ‪.‬‬ ‫ﻟﺒﺎﺱ ﻫﺴﺘﻰ ﺟﻠﻮﻩ ﻧﻤﺎﻳﻨﺪ ‪ّ .‬‬ ‫ﺑﻘﻮﮤ ﺳﺒﺤﺎﻧﻰ‬ ‫ﭘﺲ ﺟﻬﺪ ﻣﻨﻴﻊ ﺑﺎﻳﺪ ﺗﺎ ﺭﻭﺡ ﺭﺣﻤﺎﻧﻰ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﻋﻘﺒﮥ ﻧﻔﺴﺎﻧﻰ ّ‬ ‫ﺑﮕﺬﺭﺩ "‪) .‬ﺹ ‪ ٢٩‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬ ‫ﺹ ‪٣٨٠‬‬

‫‪ " -٣٣‬ﺟﻤﻴﻊ ﻧﺎﺱ ﺑﻔﻨﺎﻯ ﺩﻧﻴﺎ ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ ﻭﻟﮑﻦ ﺍﻳﻦ ﺷﻬﺎﺩﺕ‬

‫ﺣﻘﻴﺖ ﻧﺪﺍﺭﺩ ﻭ ﺑﻤﻘﺎﻡ ﻣﻠﮑﻪ ﻧﻴﺎﻣﺪﻩ ﭼﻪ ﺍﮔﺮ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺩﺭﺍﮎ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ‬

‫ﻧﺎﻣﺘﻨﺎﻫﻴﻪ‬ ‫ﺑﺼﺮ ﺣﻘﻴﻘﻰ ﻣﻼﺣﻈﻪ ﮐﻨﻨﺪ ﻫﺮﮔﺰ ﺧﻮﺩ ﺭﺍ ﺑﺴﺒﺐ ﺍﻭ ﺍﺯ ﻓﻴﻮﺿﺎﺕ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﻣﺤﺮﻭﻡ ﻧﻨﻤﺎﻳﻨﺪ ‪.‬ﺍﮐﺜﺮ ﺩﻳﺪﻧﻬﺎ ﻭ ﮔﻔﺘﻨﻬﺎ ﻭﺷﻨﻴﺪﻧﻬﺎ ﻭ ﻋﺮﻓﺎﻧﻬﺎ ﻋﺎﺭﺿﻰ‬ ‫ّ‬ ‫ﺍﺳﺖ ﻧﻪ ﺣﻘﻴﻘﻰ ‪ .‬ﻫﺮ ﺑﺼﻴﺮﻯ ﺍﻳﻦ ﮔﻔﺘﺎﺭ ﺭﺍ ﮔﻮﺍﻩ ﺍﺳﺖ ﻭ ﻫﺮ ﻋﻠﻴﻤﻰ ﺑﺮ‬

‫ﺍﻋﻠﻰ (‬ ‫ﺭﺍﺳﺘﻰ ﺁﻥ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻩ ﻭ ﻣﻴﺪﻫﺪ "‪) .‬ﺹ ‪ ٢٢٥‬ﺝ ‪ ٧‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺍﻋﻠﻰ ﺍﺳﺮﺍﺭ ﻓﻨﺎ ﻣﺮﻗﻮﻡ ﻭ‬ ‫‪ " -٣٤‬ﺑﺮ ﻫﺮ ﻭﺭﻗﻰ ﺍﺯ ﺍﻭﺭﺍﻕ ﺩﻧﻴﺎ ﺍﺯ ﻗﻠﻢ‬ ‫ٰ‬

‫ﻋﺎﻟﻢ ﺭﻣﻮﺯ ﺑﻰ ﺛﺒﺎﺗﻰ ﻣﺸﻬﻮﺩﻭ‬ ‫ﻣﺴﻄﻮﺭ ﻭ ﺩﺭ ﻫﺮ ﺻﻔﺤﻪ ﺍﻯ ﺍﺯ ﺻﻔﺤﺎﺕ َ‬

‫ﻣﮑﺘﻮﺏ ‪ .‬ﻣﻌﺬﻟﮏ ﺑﺎﻭ ﺩﻝ ﺑﺴﺘﻪ ﺍﻧﺪ ﻭ ﺑﺎﻭ ﻣﺸﻐﻮﻟﻨﺪ ﻭ ﺑﺎﻭ ﻣﺴﺮﻭﺭﻧﺪ "‪.‬‬ ‫)ﺹ ‪ ١٤٢-٣‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ (‬

‫‪ " -٣٥‬ﭼﻪ ﺷﺒﻬﺎ ﮐﻪ ﺭﻓﺖ ﻭ ﭼﻪ ﺭﻭﺯﻫﺎ ﮐﻪ ﺩﺭ ﮔﺬﺷﺖ ﻭ ﭼﻪ ﻭﻗﺘﻬﺎ‬

‫ﺑﺂﺧﺮ ﺭﺳﻴﺪ ﻭ ﭼﻪ ﺳﺎﻋﺘﻬﺎ ﮐﻪ ﺑﺎﻧﺘﻬﺎ ﺁﻣﺪﻩ ﻭ ﺟﺰ ﺑﺎﺷﺘﻐﺎﻝ ﺩﻧﻴﺎﻯ ﻓﺎﻧﻰ‬ ‫ﮐﻪ ِ‬

‫ﻧﻔﺴﻰ ﮐﻪ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺑﺎﻃﻞ‬ ‫ﻧﻔﺴﻰ ﺑﺮ ﻧﻴﺎﻣﺪ‪ .‬ﺳﻌﻰ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﺍﻳﻦ ﭼﻨﺪ َ‬

‫ﻣﻘﺮ ﻭ ﻣﻨﺰﻝ‬ ‫ﻧﺸﻮﺩ ‪ .‬ﻋﻤﺮﻫﺎ ﭼﻮﻥ ﺑﺮﻕ ﻣﻴﮕﺬﺭﺩ ﻭ ﻓﺮﻕ ﻫﺎ ﺑﺮ ﺑﺴﺘﺮ ﺗﺮﺍﺏ ّ‬ ‫ﮔﻴﺮﺩ ﺩﻳﮕﺮ ﭼﺎﺭﻩ ﺍﺯ ﺩﺳﺖ ﺭﻭﺩ ﻭ ﺍﻣﻮﺭ ﺍﺯ ﺷﺴﺖ "‪.‬‬

‫)ﺹ ‪ ٣٣٦‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﻣﻘﺪﺱ ﻓﺮﻣﺎﻳﺪ "‪.‬‬ ‫ﮐﻞ ﺭﺍ ﺍﺯ‬ ‫ﺣﺐ ﻣﻔﺮﻁ ﺑﺪﻧﻴﺎ ّ‬ ‫ﺣﻖ ﺑﻄﻠﺐ ّ‬ ‫‪ " -٣٦‬ﺍﺯ ّ‬ ‫ّ‬ ‫ﺍﻋﻠﻰ (‬ ‫)ﺹ ‪ ١٦٣‬ﺝ ‪ ٥‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺹ ‪٣٨١‬‬

‫ﻣﺘﺤﺮﮎ ﻭ‬ ‫‪ " -٣٧‬ﺩﻧﻴﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺁﻧﺴﺖ ﻧﺰﺩ ﺍﻫﻞ ﺑﻬﺎ ﻣﻌﺪﻭﻣﻴﺴﺖ‬ ‫ّ‬ ‫ﻣﻔﻘﻮﺩﻳﺴﺖ ﻣﺸﻬﻮﺩ " ‪.‬‬

‫ﺍﻋﻠﻰ (‬ ‫)ﺹ ‪ ٨٨‬ﺝ ‪ ٧‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺍﺣﺒﺎﻯ ﺍﻭ ﮐﻪ‬ ‫ﺣﻖ ﻭ ّ‬ ‫ﻋﺰ ﺗﻘﺪﻳﺲ ﮐﻪ ﺍﺑﺪﴽ ّ‬ ‫‪ " -٣٨‬ﻗﺴﻢ ﺑﺂﻓﺘﺎﺏ ﺻﺒﺢ ّ‬

‫ﻣﻨﺴﻮﺏ ﺑﺎﻭﻳﻨﺪ ﻧﺎﻇﺮ ﺑﺎﺭﺽ ﻭ ﺍﻣﻮﺍﻝ ﻓﺎﻧﻴﻪ ﺩﺭ ﺍﻭ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﻨﺪ ﺑﻮﺩ"‪.‬‬ ‫)ﺹ ‪ ٨٠‬ﺝ ‪ ٧‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫‪ " -٣٩‬ﺑﻴﺎﺩ ﺩﻭﺳﺖ ﺑﻴﺎﻣﻴﺰﻳﺪ ﻭ ﺍﺯ ﺩﺷﻤﻦ ﺑﭙﺮﻫﻴﺰﻳﺪ ﺩﺷﻤﻦ ﺷﻤﺎ‬

‫ﭼﻴﺰﻫﺎﻯ ﺷﻤﺎ ﺍﺳﺖ ﮐﻪ ﺑﺨﻮﺍﻫﺶ ﺧﻮﺩ ﺁﻧﺮﺍ ﻳﺎﻓﺘﻪ ﺍﻳﺪ ﻭ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪ ﺍﻳﺪ‬

‫ﻭ ﺟﺎﻥ ﺭﺍ ﺑﺂﻥ ﺁﻟﻮﺩﻩ ﺍﻳﺪ "‪.‬‬

‫)ﺹ ‪ ٣٣‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ (‬

‫‪ " -٤٠‬ﻗﺴﻢ ﺑﺂﻓﺘﺎﺏ ﺍﻓﻖ ﺗﻮﺍﻧﺎﺋﻰ ﺍﮔﺮ ﺩﻧﻴﺎ ﺭﺍ ﻗﺪﺭﻯ ﺑﻮﺩ ﺟﻤﺎﻝ‬

‫ﻗﺪﻡ ﺳﻨﻴﻦ ﻣﻌﺪﻭﺩﺍﺕ ﺩﺭ ﺳﺠﻦ ﺍﻋﻈﻢ ﺳﺎﮐﻦ ﻧﺒﻮﺩ ‪ .‬ﺍﻧﺴﺎﻥ ﺗﺎ ﺩﺭ ﺩﻧﻴﺎﺳﺖ‬

‫ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺩﺭ ﺳﮑﺮﺍﺕ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻣﮕﺮ ﻗﻠﻮﺏ ﻓﺎﺭﻏﻪ ﮐﻪ ﺑﻪ ﺑﺼﺮ ﺍﻟﻬﻰ ﺩﺭ‬

‫ﺍﺷﻴﺎء ﻧﺎﻇﺮﻧﺪ "‪.‬‬

‫)ﺹ ‪ ١٠٦‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫ﻓﻴﻬﺎ ﻧﺸﺪﻩ ﺍﻧﺪ‬ ‫ﻣﺎﺧﻠﻖ ِ ْ َ‬ ‫‪ " -٤١‬ﺧﻮﺷﺎ ﺣﺎﻝ ﻧﻔﻮﺳﻴﮑﻪ ﺍﺳﻴﺮ ﺭﻧﮓ ﺩﻧﻴﺎ ﻭ َ ُ ِ َ‬

‫ﺣﻖ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﺩﺭ ﺁﻣﺪﻩ ﺍﻧﺪ‬ ‫ﺑﺼﺒﻎ ﺍ‪ ‬ﻓﺎﺋﺰ ﮔﺸﺘﻪ ﺍﻧﺪ ﻳﻌﻨﻰ ﺑﺮﻧﮓ ّ‬ ‫ﻭ َ‬

‫ﻭ ﺁﻥ ﺗﻘﺪﻳﺲ ﺍﺯ ﺟﻤﻴﻊ ﺭﻧﮕﻬﺎﻯ ﻣﺨﺘﻠﻔﮥ ﺩﻧﻴﺎ ﺍﺳﺖ ﻭ ﺟﺰ ﻣﻨﻘﻄﻌﻴﻦ ﺩﺭ ﺍﻳﻦ‬ ‫ﺭﻧﮓ ﻋﺎﺭﻑ ﻧﻪ "‪.‬‬

‫)ﺹ ‪ ١٤٨‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﺹ ‪٣٨٢‬‬

‫ﻟﻌﻤﺮﺍ‪ ِ‬ﻫﺮ‬ ‫‪ " -٤٢‬ﺑﺪﻧﻴﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺍﻭﺳﺖ ﻣﺴﺮﻭﺭ ﻧﺒﺎﺷﻴﺪ ‪ُ ْ َ َ .‬‬

‫ﻋﻠﺖ ﺣﺰﻥ ﻭ ﺍﻧﺪﻭﻩ ﻭ ﺣﺴﺮﺕ ﻻﻳﺘﻨﺎﻫﻰ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ‪ .‬ﻫﺮﮔﺰ‬ ‫ﮐﻨﺰﻯ ﺳﺒﺐ ﻭ ّ‬

‫ﺷﻲء ﻓﺎﻧﻰ ﺳﺒﺐ ﺑﻰ ﻧﻴﺎﺯﻯ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ "‪) .‬ﺹ ‪ ٤٧‬ﺍﺻﻮﻝ ﻋﻘﺎﻳﺪ ﺑﻬﺎﺋﻴﺎﻥ (‬

‫ﻣﺤﻞ ﺍﻓﮑﺎﺭ ﻓﺎﻧﻴﻪ‬ ‫ﻣﺤﻞ ﺍﺳﺮﺍﺭ ﺑﺎﻗﻴﻪ ﺍﺳﺖ‬ ‫‪ " -٤٣‬ﺍﻯ ﺩﻭﺳﺖ ﺩﻝ ﮐﻪ‬ ‫ّ‬ ‫ّ‬

‫ﻣﮑﻦ ﻭ ﺳﺮﻣﺎﻳﮥ ﻋﻤﺮ ﮔﺮﺍﻧﻤﺎﻳﻪ ﺭﺍ ﺑﺎﺷﺘﻐﺎﻝ ﺩﻧﻴﺎﻯ ﻓﺎﻧﻴﻪ ﺍﺯ ﺩﺳﺖ ﻣﺪﻩ ‪.‬ﺍﺯ‬

‫ﻋﺎﻟﻢ ﻗﺪﺳﻰ ﺑﺘﺮﺍﺏ ﺩﻝ ﻣﺒﻨﺪ ﻭ ﺍﻫﻞ ﺑﺴﺎﻁ ﺍﻧﺴﻰ ﻭﻃﻦ ﺧﺎﮐﻰ ﻣﭙﺴﻨﺪ "‪.‬‬ ‫َ‬

‫ﺍﻋﻠﻰ (‬ ‫)ﺭﺳﺎﻟﮥ ﻣﺒﺎﺭﮐﮥ ﻫﻔﺖ ﻭﺍﺩﻯ ‪ -‬ﺹ ‪ ١٢٨‬ﺝ ‪ ٣‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ٰ‬

‫ﻋﺎﻟﻢ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺍﻭﺳﺖ ﻣﻊ ﺟﻤﺎﻝ ﻭ‬ ‫‪ " -٤٤‬ﻗﺴﻢ ﺑﺤﻘﻴﻘﺖ ﺍﻟﻬﻰ َ‬

‫ﺣﻖ ﭼﻮﻥ ﺗﺮﺍﺏ ﻭ ﺭﻣﺎﺩ‬ ‫ﺟﻼﻝ ﻭ ّ‬ ‫ﻣﺴﺮﺍﺕ ﻓﺮﻳﺒﻨﺪﮤ ﺁﻥ ّ‬ ‫ﮐﻞ ﺩﺭ ﻧﻈﺮ ّ‬ ‫ﻟﺬﺍﺕ ﻭ ّ‬

‫ﺑﻞ ﭘﺴﺖ ﺗﺮ ﻣﺸﺎﻫﺪﻩ ﻣﻴﺸﻮﺩ ‪ .‬ﺍﻯ ﮐﺎﺵ ﻗﻠﻮﺏ ﻋﺒﺎﺩ ﺁﻧﺮﺍ ﺩﺭﮎ ﻣﻴﻨﻤﻮﺩ‪.‬‬

‫ﻣﻨﺰﻩ‬ ‫ﺍﻯ ﺍﻫﻞ ﺑﻬﺎ ﺍﺯ ﺁﻟﻮﺩﮔﻴﻬﺎﻯ ﺍﺭﺽ ﻭ َ ِ‬ ‫ﺯﺧﺎﺭﻑ ّ‬ ‫ﻓﺎﻧﻴﮥ ﺁﻥ ﺧﻮﺩ ﺭﺍ ﭘﺎﮎ ﻭ ّ‬

‫ﺩﻧﻴﻪ ﻻﻳﻖ ﻣﻘﺎﻡ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﻧﺒﻮﺩﻩ‬ ‫ﺣﻖ ﺷﺎﻫﺪ ﻭ ﮔﻮﺍﻩ ﮐﻪ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ّ‬ ‫ﺳﺎﺯﻳﺪ ّ‬

‫ﻭ ﻧﻴﺴﺖ ‪ .‬ﺷﺆﻭﻥ ﺩﻧﻴﺎ ﺭﺍ ﺑﺎﻫﻠﺶ ﻭﺍﮔﺬﺍﺭﻳﺪ ﻭ ﻋﻴﻮﻥ ﺧﻮﺩ ﺭﺍ ﺑﺎﻳﻦ ﻣﻨﻈﺮ‬

‫ﻣﺼﻮﺏ (‬ ‫ﻣﺘﻮﺟﻪ ﺳﺎﺯﻳﺪ "‪) .‬ﺹ ‪ ٦٤-٥‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ﺍﻗﺪﺱ ﻣﻨﻴﺮ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻨﺰﻩ ﻧﻤﺎﺋﻴﺪ ﻭ‬ ‫‪ " -٤٥‬ﺧﻮﺩ ﺭﺍ ﺍﺯ ّ‬ ‫ﺗﻌﻠﻘﺎﺕ ﻭ ﺁﻻﻳﺸﻬﺎﻯ ﺩﻧﻴﺎ ﭘﺎﮎ ﻭ ّ‬

‫ﻧﻔﺴﺎﻧﻴﻪ ﺗﺮﻏﻴﺐ‬ ‫ﺍﺗﺒﺎﻉ ﺍﺯ ﻫﻮﺍﺟﺲ‬ ‫ّ‬ ‫ﺗﻘﺮﺏ ﻧﺠﻮﺋﻴﺪ ﺯﻳﺮﺍ ﺷﻤﺎ ﺭﺍ ﺑﻪ ّ‬ ‫ﻫﺮﮔﺰ ﺑﺪﺍﻥ ّ‬ ‫ﻭ ﺍﺯ ﺳﻠﻮﮎ ﺩﺭ ﻣﻨﻬﺞ ﻗﻮﻳﻢ ﻭ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻣﻨﻊ ﻣﻴﻨﻤﺎﻳﺪ"‪.‬‬

‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ٦٥‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﺹ ‪٣٨٣‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺣﻖ ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻓﺎﻧﻰ ﻧﻈﺮ ﻧﻤﺎﺋﻴﺪ ﭼﻴﺰﻯ‬ ‫‪ " -١‬ﺍﻯ ﺑﻨﺪﮤ ّ‬

‫ﺗﻌﻠﻖ ﺑﺎﻳﻦ‬ ‫ﺟﺰ ﺳﺮﺍﺏ ﻧﻴﺎﺑﻰ ﻭ ﺑﻐﻴﺮ ﺍﺯ ﺍﻭﻫﺎﻡ ﻣﺸﺎﻫﺪﻩ ﻧﮑﻨﻰ ‪ .‬ﭘﺲ ﺗﺎ ﺗﻮﺍﻧﻰ ّ‬

‫ﻋﺎﻟﻢ ﺑﻰ ﺑﻨﻴﺎﻥ ﺳﺴﺖ ﺑﻨﻴﺎﺩ‬ ‫ﻋﺎﻟﻢ ﻣﺠﻮ ﻭ ﺗﺸﺒﺚ ﺑﺸﺆﻭﻥ ﻓﺎﻧﻰ ﻣﮑﻦ ﻭ ﺑﺎﻳﻦ َ‬ ‫َ‬

‫ﺩﻝ ﻣﺒﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻣﺴﮑﻴﻦ ﻣﭙﺴﻨﺪ "‪) .‬ﺹ ‪ ٣٩‬ﺝ ‪ ٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ (‬

‫‪ " -٢‬ﻫﺮ ﺛﺮﻭﺗﻰ ﻭ ﺳﺮﻣﺎﻳﻪ ﺍﻯ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺖ ﻋﺎﻗﺒﺖ ﺯﻳﺎﻥ‬

‫ﻣﺘﻔﺮﻕ ﻭ ﻣﺘﻼﺷﻰ‬ ‫ﻭ ﺧﺴﺮﺍﻥ ﺍﺳﺖ ‪ .‬ﻧﻬﺎﻳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﻌﻀﻰ ﺛﺮﻭﺗﻬﺎ ﺑﺰﻭﺩﻯ‬ ‫ّ‬ ‫ﺷﻮﺩ ﻭ ﺑﻌﻀﻰ ﺳﺎﻟﻬﺎﻯ ﭼﻨﺪﻯ ﺩﻭﺍﻡ ﮐﻨﺪ ﻭﻟﻰ ﻋﺎﻗﺒﺖ ﻣﺘﻼﺷﻰ ﺷﻮﺩ‪ .‬ﺍﺯ‬

‫ﺍﻟﺤﻤﺪ‪ ‬ﺗﻮ‬ ‫ﺑﺮﺍﻯ ﻫﺮ ﺟﻤﻌﻰ ﺗﻔﺮﻳﻘﻰ ﺍﺳﺖ ﻭ ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﺧﺮﻣﻨﻰ ﺗﻔﺮﻳﻘﻰ ‪.‬‬ ‫ُ‬

‫ﺍﺑﺪﻳﻪ ﺍﺳﺖ ‪،‬‬ ‫ﻻﻳﻔﻨﻰ ﺍﺳﺖ ‪ .‬ﺛﺮﻭﺕ‬ ‫ّ‬ ‫ﭘﻰ ﺑﮑﻨﺰ ﻣﻠﮑﻮﺕ ﺑﺮﺩﻩ ﺍﻯ ﻭ ﺁﻥ ﮐﻨﺰ َ َ ْ َ ٰ‬

‫ﻧﻬﺎﻳﺘﻰ ﻧﺪﺍﺭﺩ‪ ،‬ﺧﺴﺮﺍﻥ ﻭ ﺯﻳﺎﻧﻰ ﻧﺪﺍﺭﺩ ‪ ،‬ﺭﻭﺯ ﺑﺮﻭﺯ ﺩﺭ ﺍﺯﺩﻳﺎﺩ ﺍﺳﺖ "‪.‬‬

‫)ﺹ ‪ ٥٧‬ﺝ ‪ ٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﺍﻳﺎﻡ ﺣﻴﺎﺕ ﻣﻨﻄﻮﻯ ﮔﺮﺩﺩ ﻭ ﮐﻮﮐﺐ ﺯﻧﺪﮔﺎﻧﻰ ﺩﺭ‬ ‫‪ " -٣‬ﺍﻯ ﻳﺎﺭﺍﻥ ّ‬

‫ﻣﺒﺪﻝ ﺑﺤﺼﻴﺮ ﺷﻮﺩ‬ ‫ﻣﻐﺮﺏ ﻧﻴﺴﺘﻰ ﻣﺘﻮﺍﺭﻯ ﺷﻮﺩ‪ .‬ﺳﺮﻳﺮ ﻫﺮ ﭘﺎﺩﺷﺎﻫﻰ ﻋﺎﻗﺒﺖ ّ‬

‫ﮐﺒﺮﻯ ﮔﺮﺩﺩ‪ .‬ﺳﺮﻫﺎﻯ ﺳﺮﻭﺭﺍﻥ ﺯﻳﺮ‬ ‫ﺑﺬﻟﺖ‬ ‫ﻋﺰﺕ ﻫﺮ ﺑﺰﺭﮔﻮﺍﺭﻯ ﻣﻨﺘﻬﻰ ّ‬ ‫ﻭ ّ‬ ‫ٰ‬

‫ﻣﺒﺪﻝ ﺑﻪ ﻗﺒﻮﺭ ﺷﻮﺩ ‪ .‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ‬ ‫َﺍﻗﺪﺍﻡ ﺭﻭﺩ ﻭ ﻗﺼﻮﺭ ﻋﺎﻟﻰ ﺑﺰﺭﮔﺎﻥ ﻭﻗﺘﻰ ّ‬ ‫ﺗﻌﻠﻘﻰ‬ ‫ﺁﺯﺍﺩﮔﺎﻥ ﺭﺍ ﻧﺸﺎﻳﺪ ﻭ ﺑﻨﺪﮔﺎﻥ ﺍﻟﻬﻰ ﺭﺍ ﻧﺒﺎﻳﺪ ﮐﻪ ﺑﺪﻧﻴﺎﻯ ﻓﺎﻧﻰ‬ ‫ﺍﺩﻧﻰ ّ‬ ‫ٰ‬

‫ﻳﺎﺑﻨﺪﻭ ﺍﺳﻴﺮ ﺯﻧﺠﻴﺮ ﺁﻻﻳﺶ ﺍﻳﻦ ﺧﺎﮐﺪﺍﻥ ﺗﺮﺍﺑﻰ ﮔﺮﺩﻧﺪ‪ .‬ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺍﻳﻦ‬

‫ﻗﻤﻴﺺ ﺭﺛﻴﺚ ﺑﺮﺍﻧﺪﺍﺯﻧﺪ ﻭ ﺭﺩﺍء ﺗﻘﺪﻳﺲ ﭘﻮﺷﻨﺪ ﻭ ﺍﻳﻦ ﺳﻼﺳﻞ ﻭ ﺍﻏﻼﻝ‬

‫ﺑﮕﺴﻠﻨﺪ ﻭ ﺩﺭ ﻣﻴﺪﺍﻥ ﺟﺎﻧﻔﺸﺎﻧﻰ ﺟﻮﻻﻥ ﮐﻨﻨﺪ ‪ .‬ﺟﻬﺎﻥ ﻧﻴﺴﺘﻰ ﺭﺍ ﻫﺴﺘﻰ‬ ‫ﺹ ‪٣٨٤‬‬

‫ﻋﺎﻟﻢ ﻓﺎﻧﻰ ﺣﻴﺎﺕ ﺑﺎﻗﻰ ﻳﺎﺑﻨﺪ‪ .‬ﺩﺭ ﻇﻠﻤﺎﺕ ﺍﻣﮑﺎﻧﻰ ﺷﻤﻊ ﺗﻮﺣﻴﺪ‬ ‫ﺑﺨﺸﻨﺪ ﻭ ﺩﺭ َ‬

‫ﺍﻓﺮﻭﺯﻧﺪ ﻭ ﻣﺎﻧﻨﺪ ﻋﻨﺪﻟﻴﺐ ﺑﺮ ﺷﺎﺧﺴﺎﺭ ﺗﺠﺮﻳﺪ ﻧﮑﺘﮥ ﺍﺳﺮﺍﺭ ﺗﻔﺮﻳﺪ ﮔﻮﻳﻨﺪ ﻭ‬

‫ﺭﺏ‬ ‫ﺭﺏ ﻣﺠﻴﺪ ﺯﺑﺎﻥ ﺑﮕﺸﺎﻳﻨﺪ ﺗﺎ ﻋﺎﻗﺒﺖ ﻣﺤﻤﻮﺩ ﮔﺮﺩﺩ ﻭ ﺍﻟﻄﺎﻑ ّ‬ ‫ﺑﺘﻤﺠﻴﺪ ّ‬

‫ﮐﺒﺮﻯ ﻣﺸﻬﻮﺩ ﮔﺮﺩﺩ"‪.‬‬ ‫ﺣﻴﺰ ﺷﻬﻮﺩ ﻣﻮﻫﺒﺖ‬ ‫ﻭﺩﻭﺩ ﺍﺣﺎﻃﻪ ﮐﻨﺪ ﻭ ﺩﺭ ّ‬ ‫ٰ‬

‫)ﺹ ‪ ٤٣‬ﺝ ‪ ٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫‪ " -٤‬ﺍﻳﻦ ﺯﻧﺪﮔﺎﻧﻰ ﻋﺎﻟﻢ ﻓﺎﻧﻰ ﺩﺭ ﺍﻧﺪﮎ ﺯﻣﺎﻧﻰ ﻣﻨﺘﻬﻰ ﮔﺮﺩﺩ ﻭﺍﻳﻦ‬

‫ﻋﺰﺕ ﻭ ﺛﺮﻭﺕ ﻭ ﺭﺍﺣﺖ ﻭ ﺧﻮﺷﻰ ﺧﺎﮐﺪﺍﻧﻰ ﻋﻨﻘﺮﻳﺐ ﺯﺍﺋﻞ ﻭ ﻓﺎﻧﻰ ﺷﻮﺩ "‪.‬‬ ‫ّ‬

‫)ﺹ ‪ ٣‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫‪ " -٥‬ﺍﻓﮑﺎﺭ ﻣﺎﻝ ﻭ ﻣﻨﺎﻝ ﻭ ﺁﻣﺎﻝ ﺟﺎﻩ ﻭ ﺟﻼﻝ ِ‬ ‫ﺻﺮﻑ ﺍﻭﻫﺎﻡ ﺍﺳﺖ ‪.‬‬

‫ﺍﻫﻤﻴﺘﻰ ﻧﺪﺍﺭﺩ "‬ ‫ﻭﺍﻻ‬ ‫ﺧﺪﺍ ﻣﺤﺾ ُﻋﻤﺮﺍﻥ ﺩﻧﻴﺎ ﺍﻳﻦ ﺍﻭﻫﺎﻡ ﺭﺍ ﺩﺭ ﺳﺮﻫﺎ ﺍﻧﺪﺍﺧﺘﻪ ّ‬ ‫ّ‬ ‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٣٦٠‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺍﻳﺎﻡ ﻣﻌﺪﻭﺩ ﻣﻌﺪﻭﻡ ﮔﺮﺩﺩ ﻭ ﻫﺴﺘﻰ ﻣﻮﺟﻮﺩ ﻣﻔﻘﻮﺩ ﺷﻮﺩ‬ ‫‪ّ " -٦‬‬

‫ﮔﻠﺸﻦ ﺯﻧﺪﮔﺎﻧﻰ ﺭﺍ ﻃﺮﺍﻭﺕ ﻭ ﻟﻄﺎﻓﺖ ﻧﻤﺎﻧﺪ ﻭ ﮔﻠﺰﺍﺭ ﮐﺎﻣﺮﺍﻧﻰ ﺭﺍ ﺻﻔﺎ ﻭ‬

‫ﻣﺒﺪﻝ ﺑﺨﺰﺍﻥ ﻣﻤﺎﺕ ﮔﺮﺩﺩ ﻭ ﺳﺮﻭﺭ ﻭ ﺣﺒﻮﺭ‬ ‫ﺷﺎﺩﻣﺎﻧﻰ ﺑﮕﺬﺭﺩ ‪ .‬ﺑﻬﺎﺭ ﺣﻴﺎﺕ ّ‬

‫ﻗﺼﻮﺭ ﺗﺒﺪﻳﻞ ﺑﻈﻼﻡ ﺩﻳﺠﻮﺭ ﺩﺭ ﻗﺒﻮﺭ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺩﻟﺒﺴﺘﮕﻰ ﺭﺍ‬

‫ﺗﻌﻠﻖ ﻗﻠﺐ ﻧﻨﻤﺎﻳﺪ ")ﺹ ‪ ٢١٤ -٥‬ﺝ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ (‬ ‫ﻧﺸﺎﻳﺪ ﻭ ﺷﺨﺺ ﺩﺍﻧﺪ ّ‬

‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﻭ ﺟﺎﻧﻔﺸﺎﻧﻰ‬ ‫‪ " -٧‬ﺍﻯ ﺑﻨﺪﮤ ﺍﻟﻬﻰ ﮐﺎﺭ ﻣﺎ ﻧﺸﺮ ﻧﻔﺤﺎﺕ ّ‬

‫ﺣﻖ ‪ .‬ﺩﺳﺘﻰ ﺍﺯ ﺁﺳﺘﻴﻦ ﺑﺮﺁﺭ ﻭ ﻧﻘﻮﺩ ﺣﻴﺎﺕ ﺟﺎﻭﺩﺍﻧﻰ ﻧﺜﺎﺭ ﻧﻤﺎ‪.‬‬ ‫ﺩﺭ ﺭﺍﻩ ّ‬ ‫ﺹ ‪٣٨٥‬‬

‫ﺍﻣﻮﺭ ﺩﻧﻴﻮﻯ ﺭﺍ ﺑﺎﻳﺪ ﺍﺯ ﺑﺮﺍﻯ ﺍﻫﻞ ﺩﻧﻴﺎ ﮔﺬﺍﺷﺖ ‪ .‬ﺩﺳﺖ ﺑﺬﻳﻞ ﻫﻴﮑﻞ ﺑﺎﻗﻰ‬ ‫ﺯﺩ‪ .‬ﮐﻤﺮ ﺭﺍ ﻣﺤﮑﻢ ﺑﺮﺑﻨﺪ ﻭ ُﻣﻠﮏ ﻭ ﻣﻤﻠﮑﺖ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﻤﺎ‪ .‬ﻟﺴﺎﻥ ﺑﻪ‬

‫ﺣﻖ ﺑﮕﺸﺎ ﻭ ﺩﺍﺩ ﺳﺨﻦ ﺑﺪﻩ ‪ .‬ﺑﻌﻀﻰ ﻧﻔﻮﺱ ﺍﻳﻦ ﺣﻴﺎﺕ ﺍﻟﻬﻰ ﺭﺍ‬ ‫ﺛﻨﺎﻯ ّ‬ ‫ﻓﺮﺍﻣﻮﺵ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﺯﺍﻭﻳﮥ ﺧﻤﻮﻝ ﺟﺎﻯ ﮔﺰﻳﻨﻨﺪ ﻭ ﺷﺐ ﻭ ﺭﻭﺯ ﻣﺸﻐﻮﻝ‬

‫ﺁﻣﺎﻝ ﻭ ﺁﺭﺯﻭﻯ ﺩﻧﻴﻮﻯ ﮔﺮﺩﻧﺪ ﮐﻪ ﻋﻨﻘﺮﻳﺐ ﺍﺳﺒﺎﺏ ﺧﻮﺷﻰ ﻓﺮﺍﻫﻢ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‬

‫ﻭ ﻓﻼﻥ ﭘﻴﺶ ﺧﻮﺍﺧﺪ ﻭ ﻓﻼﻥ ﭘﺲ ﺧﻮﺍﻫﺪ ﺭﻓﺖ ﻭ ﺑﻪ ﺍﻳﻦ ‪ ،‬ﺣﻴﺎﺕ ُﭘﺮ‬

‫ﺣﻖ ﺑﺎﺷﻴﻢ ﻭ ﺩﺭ ﺻﺪﺩ ﺍﺷﺮﺍﻕ‬ ‫ﺑﻬﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﮕﺬﺭﺍﻧﻨﺪ ‪ .‬ﻣﺎ ﺑﺎﻳﺪ ﺩﺭ ﻓﮑﺮ ّ‬

‫ﻋﺎﻟﻢ ﻣﻌﺎﻧﻰ ﻧﻤﺎﺋﻴﻢ ‪ .‬ﮐﺸﻮﺭ‬ ‫ﻧﻮﺭ ﻣﻄﻠﻖ ﺗﺎ ُﻣﻠﮏ ﺑﺎﻗﻰ ﺑﺪﺳﺖ ﺁﺭﻳﻢ ﻭ ﺳﻠﻄﻨﺖ َ‬ ‫ﻗﻠﻮﺏ ﺑﺪﺳﺖ ﺁﺭﻳﻢ ﻭ ﺍﻗﻠﻴﻢ ﺟﺎﻧﻬﺎ ﺭﺍ ﺩﺭ ﺯﻳﺮ ﺗﺴﺨﻴﺮ ﺁﺭﻳﻢ ‪ .‬ﻣﻤﻠﮑﺖ ﺗﻘﺪﻳﺲ‬ ‫ﺧﻄﮥﺍﺑﻠﻴﺲ ﭼﺸﻢ ﭘﻮﺷﻴﻢ ‪ .‬ﺍﻯ ﻳﺎﺭ ﻭﻓﺎﺩﺍﺭ ﮐﺎﺭ‪،‬ﺍﻳﻦ ﮐﺎﺭ‬ ‫ﻓﺘﺢ ﻧﻤﺎﺋﻴﻢ ﻭ ﺍﺯ ّ‬

‫ﻣﻮﻓﻖ ﻧﻤﺎﻳﺪ ‪ .‬ﺟﻤﻴﻊ‬ ‫ﺍﺳﺖ ‪ .‬ﺩﻋﺎ ﮐﻦ ﺗﺎ ﺧﺪﺍ ﻣﺎ ﺭﺍ ﻭ ﺷﻤﺎ ﺭﺍ‬ ‫ﻭﮐﻞ ﺭﺍ ّ‬ ‫ّ‬

‫ﺩﻭﺳﺘﺎﻥ ﺭﺍ ﺗﮑﺒﻴﺮ ﺑﺮﺳﺎﻥ ‪ .‬ﻉ ﻉ "‪).‬ﺹ ‪ ٢٣٧‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪( ١٢٩‬‬

‫‪ " -٨‬ﻫﻮﺍ‪ ‬ﺍﻯ ﺑﻨﺪﮤ ﺍﻟﻬﻰ ﺁﻧﭽﻪ ﺑﻴﻨﻰ ﻭ ﻳﺎﺑﻰ ﺩ ﺭﺍﻳﻨﺠﻬﺎﻥ ﻓﺎﻧﻰ‬

‫ﺍﻳﺎﻡ ﮔﺬﺷﺘﻪ ﺭﺍ ﺑﺨﺎﻃﺮ ﺁﺭ ﭼﻪ‬ ‫ﺍﻭﻫﺎﻡ ﻭ ﻣﺠﺎﺯ ﺧﺎﻟﻰ ﺍﺳﺖ ﻧﻪ ﺣﻘﻴﻘﺖ ﺁﺳﻤﺎﻧﻰ ‪ّ .‬‬ ‫ﺑﻮﺩ ﻭ ﭼﻪ ﺷﺪ ﻭ ﭼﻪ ﻧﺘﻴﺠﻪ ﺣﺎﺻﻞ ﮔﺸﺖ ‪ .‬ﺁﻳﻨﺪﻩ ﻣﺜﻞ ﺳﺎﺑﻖ ﺍﺳﺖ ﻭ ﻣﺎﺿﻰ‬ ‫ﺁﺋﻴﻨﮥ ﻣﺴﺘﻘﺒﻞ ‪ .‬ﻫﺮﭼﻪ ﺩﺭ ﺍﻭ ﺑﻴﻨﻰ ﺩﺭ ﺍﻳﻦ ﺧﻮﺍﻫﻰ ﺩﻳﺪ ‪ .‬ﻫﺮﭼﻪ ﺩﺭ ﺁﻥ ﻳﺎﻓﺘﻰ‬

‫ﻧﺴﻖ ﻭ ﻳﮏ َﻭﺗﻴﺮﻩ ﺍﺳﺖ ‪ .‬ﻭﻟﻰ ﺟﻤﻴﻊ ﺧﻠﻖ ﺍﺯ‬ ‫ﺩﺭﺍﻳﻦ ﺧﻮﺍﻫﻰ ﻳﺎﻓﺖ ‪ .‬ﺑﻪ ﻳﮏ َ َ‬ ‫ﻣﺎﺿﻰ ﺷﺎﮐﻰ ﻭ ﺑﻪ ﻣﺴﺘﻘﺒﻞ ﺍﻣﻴﺪﻭﺍﺭ ﮔﻤﺎﻥ ﮐﻨﻨﺪ ﮐﻪ ﺯﻣﺎﻥ ﮐﻼﻝ ﻭ ﻣﻼﻝ‬

‫ﺍﻳﺎﻣﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﺧﻮﺷﻰ ﻭ ﺣﻼﻭﺕ ﺭﺥ ﻧﻤﺎﻳﺪ ‪ .‬ﻫﻴﻬﺎﺕ ﻫﻴﻬﺎﺕ ﺍﻳﻦ‬ ‫ﺑﮕﺬﺭﺩ ﻭ ّ‬

‫ﻣﺴﺮﺕ ﻭ ﻓﺮﺡ ﻭ‬ ‫ﺟﻬﺎﻥ َ‬ ‫ﻋﺎﻟﻢ ﺧﺎﮎ ﺍﺳﺖ ﻭ ﺍﻳﻦ ْ‬ ‫ﻧﻔﺲ ﻣﻨﻬﻤﮏ ﻭ ﻧﺎﭘﺎﮎ ﭼﮕﻮﻧﻪ ّ‬ ‫ﺹ ‪٣٨٦‬‬

‫ﺷﺎﺩﻣﺎﻧﻰ ﻭ ﮐﺎﻣﺮﺍﻧﻰ ﺣﺎﺻﻞ ﺁﻳﺪ ﻫﻴﻬﺎﺕ ﻫﻴﻬﺎﺕ ﻣﮕﺮ ﺁﻧﮑﻪ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ‬

‫ﻧﺴﻴﺎﻥ ﮐﻨﺪ ﻧﻈﺮ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ ﭘﺴﺘﻰ ﺑﺮﺩﺍﺭﺩ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺟﻬﺎﻥ ﺑﺎﻻﺳﺖ‬

‫ﺗﻮﺟﻪ ﺑﻤﻼء‬ ‫ﻬﻰ ﺁﻧﻮﻗﺖ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ‪ّ .‬‬ ‫ٰ‬ ‫ﺍﻋﻠﻰ ﮐﻨﺪ ﻭ ﺍﺳﺘﻔﺎﺿﻪ ﺍﺯ ﻣﻠﮑﻮﺕ ﺍﺑ ٰ‬

‫ﺍﻟﻨﻮﺭ(‬ ‫ﻣﺴﺮﻭﺭ ﺩﻭ ﺟﻬﺎﻥ ﮔﺮﺩﺩ ﻭ ﺩﺭﺧﺸﻨﺪﮤ ﺟﺎﻭﺩﺍﻥ ﺷﻮﺩ " )ﺹ ‪ ١٢٥-٦‬ﺑﺸﺎﺭﺓ ّ‬

‫‪ " -٩‬ﺍﺯ ﺭﺍﺣﺖ ﻭ ﺁﺳﺎﻳﺶ ﺟﺴﻤﺎﻧﻰ ﻭ ﺗﻦ ﭘﺮﻭﺭﻯ ﻭ ﺁﻟﻮﺩﮔﻰ ﺑﺎﻳﻦ‬

‫ﺩﻧﻴﺎﻯ ﻓﺎﻧﻰ ﭼﻪ ﻧﺘﻴﺠﻪ ﺍﻯ ﺣﺎﺻﻞ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﻋﺎﻗﺒﺖ ﺧﺎﺋﻒ ﻭ‬

‫ﺑﮑﻠﻰ ﭼﺸﻢ ﭘﻮﺷﻴﺪ ﺁﺭﺯﻭﻯ ﺣﻴﺎﺕ‬ ‫ﺧﺎﺳﺮ ﮔﺮﺩﺩ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﺍﻓﮑﺎﺭ ّ‬

‫ﮐﻠﻴﮥ ﺁﺳﻤﺎﻧﻰ ﻭ‬ ‫ﺍﺑﺪﻳﻪ ﻭ‬ ‫ﻋﻠﻮﻳﺖ َ‬ ‫ﺭﺑﺎﻧﻰ ﻭ ﻓﻴﻮﺿﺎﺕ ّ‬ ‫ﺗﺮﻗﻴﺎﺕ ّ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻧﻔﺜﺎﺕ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻭ ﺍﻋﻼء ﮐﻠﻤﺔﺍ‪ ‬ﻭﻫﺪﺍﻳﺖ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﻭ ﺗﺮﻭﻳﺞ ﺻﻠﺢ‬

‫ﻭﺍﻻ ﺑﺎﻳﺪ ﺑﺎ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻧﻤﻮﺩ‪ .‬ﮐﺎﺭ ﺍﻳﻦ ﺍﺳﺖ ّ‬ ‫ﻋﻤﻮﻣﻰ ﻭ ﺍﻋﻼﻥ ﻭﺣﺪﺕ َ‬

‫ﺳﺎﺋﺮ ﻭﺣﻮﺵ ﻭ ﻃﻴﻮﺭ ﺑﺎﻳﻦ ﺣﻴﺎﺕ ﺟﺴﻤﺎﻧﻰ ﮐﻪ ﻧﻬﺎﻳﺖ ﺁﻣﺎﻝ ﺣﻴﻮﺍﻧﺎﺕ ﺍﺳﺖ‬

‫ﭘﺮﺩﺍﺧﺖ ﻭﻣﺎﻧﻨﺪ ﺑﻬﺎﺋﻢ ﺩﺭ ﺭﻭﻯ ﺯﻣﻴﻦ ﻣﺤﺸﻮﺭ ﺷﺪ‪ .‬ﺍﻧﺴﺎﻥ ﺑﺠﻬﺖ ﺯﻧﺪﮔﺎﻧﻰ‬

‫ﺍﻳﻦ ﺣﻴﺎﺕ ﺩﻧﻴﺎ ﺧﻠﻖ ﻧﺸﺪﻩ ﺍﺳﺖ ﺑﻠﮑﻪ ﺍﻧﺴﺎﻥ ﺑﺠﻬﺖ ﻓﻀﺎﺋﻞ ﻧﺎﻣﺘﻨﺎﻫﻰ ﻭ‬

‫ﺍﺑﺪﻳﻪ‬ ‫ﺗﻘﺮﺏ ﺩﺭﮔﺎﻩ ﺍﻟﻬﻰ ﻭﺟﻠﻮﺱ ﺑﺮ ﺳﺮﻳﺮ ﺳﻠﻄﻨﺖ‬ ‫ﻋﻠﻮﻳﺖ َ‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ّ‬ ‫ّ‬ ‫ﺧﻠﻖ ﺷﺪﻩ ﺍﺳﺖ ‪."...‬‬

‫ﺍﻟﻨﻮﺭ(‬ ‫)ﺹ ‪ ٤٧٦-٧‬ﺑﺸﺎﺭﺓ ّ‬

‫ﻣﺤﻨﻰ ﮐﻪ ﺑﺮﺗﻮ ﻭﺍﺭﺩ ﺷﺪﻩ‬ ‫‪ " -١٠‬ﺍﻯ ﺑﻨﺪﮤ ﺍﻟﻬﻰ ﺍﺯ ﺑﻼﻳﺎ ﻭ ِ َ‬

‫ﻣﮑﺪﺭ ﻣﺒﺎﺵ ‪ .‬ﺟﻤﻴﻊ ﻣﺼﺎﺋﺐ ﻭ ﺑﻼﻳﺎ ﺍﺯ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺧﻠﻖ ﺷﺪﻩ ﺍﺳﺖ ﺗﺎ‬

‫ﺗﻌﻠﻖ ﺑﺪﻧﻴﺎ ﺩﺍﺭﺩ ﭼﻮﻥ‬ ‫ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ ﻓﺎﻧﻰ ﻧﻔﺮﺕ ﮐﻨﺪ ﭼﻪ ﮐﻪ ﻧﻬﺎﻳﺖ ّ‬

‫ﺗﻮﺟﻪ ﺑﺨﺪﺍ‬ ‫ﺑﺰﺣﻤﺖ ﻭ‬ ‫ّ‬ ‫ﻣﺸﻘﺖ ﺑﺴﻴﺎﺭ ﮔﺮﻓﺘﺎﺭ ﺷﻮﺩ ﻃﺒﻴﻌﺖ ﻧﻔﺮﺕ ﮐﻨﺪ ﻭ ّ‬ ‫ﺹ ‪٣٨٧‬‬

‫ﻣﺒﺮﺍﺳﺖ "‪.‬‬ ‫ﻧﻤﺎﻳﺪ ﻭ ﺟﻬﺎﻥ ﺑﺎﻗﻰ ﻃﻠﺒﺪ ﮐﻪ ﺍﺯ ﺟﻤﻴﻊ ﻣﺼﺎﺋﺐ ﻭ ﺑﻼﻳﺎ ّ‬

‫)ﺹ ‪ ٢٣١‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء (‬

‫ﺗﻌﻠﻖ ﻧﻴﺴﺖ ﻣﮕﺮ ﺍﻣﺮﺍ‪. ‬‬ ‫‪ " -١١‬ﻫﻴﭻ ﭼﻴﺰ ﺷﺎﻳﺴﺘﻪ ﺩﻟﺒﺴﺘﮕﻰ ﻭ ّ‬

‫ﻣﺬﮐﻮﺭﴽ ﻣﮕﺮ ﺁﻧﭽﻪ ﮐﻪ‬ ‫ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﻓﺎﻧﻰ ﺍﺳﺖ َ َ ْ‬ ‫ﺷﻴ‪‬ﴼ َ ْ ُ ْ‬ ‫ﻟﻢ َ ُ ْ‬ ‫ﮐﺎﻥ َ ْ‬ ‫ﻳﮑﻦ َ ْ ‪‬‬ ‫ﻣﻨﺴﻮﺏ ﺑﺨﺪﺍﺳﺖ "‪.‬‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ١٥٩‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺗﻌﻠﻖ ﻗﻠﺐ ﺣﺎﺻﻞ‬ ‫‪ " -١٢‬ﺳﺮﻭﺭ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﺍﺯ ﺁﺯﺍﺩﻯ ﻓﮑﺮﻭ ﻋﺪﻡ ّ‬

‫ﺷﻮﺩ ‪،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﮔﺮ ﻓﻠﺴﻰ ﻧﺰﺩ ﺍﻭ ﻣﻮﺟﻮﺩ ﻧﺒﺎﺷﺪ ﻣﺴﺮﻭﺭ ﺍﺳﺖ ﻭ‬

‫ﺑﺪﻭﻥ ﺁﻥ ﺑﺎ ﺛﺮﻭﺕ ﺩﻧﻴﺎ ﻭ ﺳﻠﻄﻨﺖ ﺭﻭﻯ ﺯﻣﻴﻦ ﻣﺴﺮﻭﺭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺣﺎﻝ‬ ‫ﺗﻌﻠﻖ ﺑﺪﻧﻴﺎ‬ ‫ﺷﻤﺎ ﻫﻤﭽﻮ‬ ‫ﺗﺼﻮﺭ ﮐﻨﻴﺪ ﮐﻪ ﺻﺪ ﺳﺎﻝ ﭘﻴﺶ ﺑﺪﻧﻴﺎ ﺁﻣﺪﻩ ﺍﻳﺪ ّ‬ ‫ّ‬

‫ﺗﻌﻠﻖ‬ ‫ﺗﻌﻠﻘﺎﺕ ﺷﺄﻥ ﺍﻃﻔﺎﻝ ﺍﺳﺖ ‪ .‬ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ّ‬ ‫ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ‪ .‬ﺍﻳﻦ ّ‬

‫ﻭﺍﻻ‬ ‫ﺍﻟﻬﻴﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺗﺎ ﺟﺎﻣﻊ ﮐﻤﺎﻻﺕ ﺻﻮﺭﻯ ﻭ ﻣﻌﻨﻮﻯ ﮔﺮﺩﺩ ّ‬ ‫ﺑﻔﻴﻮﺿﺎﺕ ّ‬ ‫ﺍﻻﺛﺎﺭ(‬ ‫ﺷﺆﻭﻥ ﻭ ﺍﻣﻮﺭ ﺳﺎﺋﺮﻩ ﻣﺤﺪﻭﺩ ﻭ ﻓﺎﻧﻴﺴﺖ "‪) .‬ﺹ ‪ ٢٥٣‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺍﺯ ﻭﻳﻼﺕ ﻭ‬ ‫‪" -١‬ﻫﺪﺍﻳﺖ ﻧﻮﻉ ﺑﺸﺮ ﻭ ﺍﺳﺘﺨﻼﺹ ﻫﻴﺌﺖ‬ ‫ّ‬

‫ﺍﺣﺒﺎءﺍ‪ ‬ﺍﺳﺖ ﻭ ﻣﺸﺮﻭﻁ‬ ‫ﻋﺎﻟﻢ ﻧﺎﺳﻮﺕ‬ ‫ﻣﻀﺮﺍﺕ َ‬ ‫ّ‬ ‫ﻣﺘﻮﻗﻒ ﺑﺮ ﺭﻭﺵ ﻭ ﺳﻠﻮﮎ ّ‬ ‫ّ‬

‫ﺑﻪ ﺗﻘﺪﻳﺲ ﻭ ﺍﻧﻘﻄﺎﻋﺸﺎﻥ ﺍﺯ ﻣﺘﺎﻉ ﻭ ﺷﺆﻭﻥ ﺍﻳﻦ ﺩﻧﻴﺎﻯ ﻓﺎﻧﻰ "‪.‬‬

‫)ﺹ ‪ ٥٠‬ﺝ ‪ ١‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢ - ٢٦‬‬

‫*ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ﺍﻧﻘﻄﺎﻉ ‪ -‬ﻓﻘﺮﻭ ﻏﻨﺎ ﻣﺂﻝ ﺍﻋﻤﺎﻝ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫ﺹ ‪٣٨٨‬‬

‫ﺗﻘﻴﻪ ﻭ ﮐﺘﻤﺎﻥ ﻋﻘﻴﺪﻩ "‬ ‫" ﻧﻬﻰ ﺍﺯ ّ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻣﮑﻠﻒ ﺑﺮ ﺗﻌﻴﻴﻦ ﻭ ﻗﻴﺪ ﻣﺬﻫﺐ ﮔﺮﺩﻧﺪ‬ ‫‪" -١‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻣﺠﺒﻮﺭ ﻭ‬ ‫ّ‬

‫ﻣﺘﺸﺒﺚ ﻧﺸﻮﻧﺪ‪ .‬ﻋﻘﻴﺪﮤ ﺧﻮﻳﺶ‬ ‫ﺗﺼﻨﻊ‬ ‫ﺍﻟﺒﺘﻪ ﮐﺘﻤﺎﻥ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ﺗﻈﺎﻫﺮ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺭﺍ ﺩﺭ ﮐﻤﺎﻝ ﺟﺮﺃﺕ ﻭ ﻭﺿﻮﺡ ﺍﻇﻬﺎﺭ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﻋﻮﺍﻗﺐ ﻭ ﻧﺘﺎﺋﺞ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺖ‬

‫ﺍﻟﺒﺘﻪ ﺑﻌﻤﻮﻡ ﻳﺎﺭﺍﻥ ﺗﺄﮐﻴﺪ ﻭ‬ ‫ﺍﻟﻀﻤﻴﺮ ﺧﺎﺋﻒ ﻭ ﻧﮕﺮﺍﻥ ﻧﺸﻮﻧﺪ‪ّ .‬‬ ‫ﻭ ﺍﺑﺮﺍﺯ ﻣﺎﻓﻰ ّ‬

‫ﺗﻮﺻﻴﻪ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺍﺯ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﺣﻘﻴﻘﺖ ﻭ ﺭﺷﺎﺩ ﻣﻨﺤﺮﻑ ﻧﮕﺮﺩﻧﺪ ﻭ ﺑﺮ‬

‫ﻣﻮﻓﻖ‬ ‫ﺍﻣﺮﻳﻪ ﻭ ﺻﻴﺎﻧﺖ ﺭﻓﻌﺖ ﻭ ﻣﻨﺰﻟﺖ ﺍﻣﺮﺍ‪ ‬ﻭ ﺍﻋﺰﺍﺯ ﮐﻠﻤﺔﺍ‪ّ ‬‬ ‫ﺣﻔﻆ ﻣﺼﺎﻟﺢ ّ‬

‫ﻣﺨﻞ ﺩﺭ ﻧﻈﺎﻡ ﺍﻣﺮﺍ‪ ‬ﻭ‬ ‫ﻭﻣﻔﺘﺨﺮ ﮔﺮﺩﻧﺪ‪ .‬ﻣﺪﺍﻫﻨﻪ ﻭ ﻣﺴﺎﻣﺤﻪ ﺩﺭ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ُ ِ ّ‬

‫ﻣﺘﻨﻮﻋﮥ ﻋﻈﻴﻤﻪ ﺩﺭ‬ ‫ّ‬ ‫ﻋﻠﺖ ﺗﻮﻫﻴﻦ ﻭ ﺗﺤﻘﻴﺮ ﺩﻳﻦ ﺍ‪ ‬ﮔﺮﺩﺩ ﻭ ﺗﻮﻟﻴﺪ ﻣﺸﺎﮐﻞ ّ‬ ‫ﺁﻳﻨﺪﻩ ﻧﻤﺎﻳﺪ‪."...‬‬

‫)ﺹ ‪٢٠١‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﺗﻘﻴﻪ ﺍﺟﺘﻨﺎﺏ ﺑﻨﻤﺎﻳﻨﺪ ﺍﺯ ﭘﺲ‬ ‫‪ " -٢‬ﻋﻘﻴﺪﻩ ﮐﺘﻤﺎﻥ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ّ‬

‫ﭘﺮﺩﮤ ﺧﻔﺎ ﺑﺮﻭﻥ ﺁﻳﻨﺪ ﻭ ﻗﺪﻡ ﺑﻤﻴﺪﺍﻥ ﺧﺪﻣﺖ ﮔﺬﺍﺭﻧﺪ‪ .‬ﻣﻀﻄﺮﺏ ﻭ ﻫﺮﺍﺳﺎﻥ‬

‫ﻧﺒﺎﺷﻨﺪ ﻭ ﺑﺠﺎﻧﻔﺸﺎﻧﻰ ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻫﺮ ﺍﻣﺮﻯ ﺭﺍ ﻓﺪﺍﻯ ﺍﻳﻦ ﻣﻘﺼﺪ ﺍﺻﻠﻰ‬

‫ﮐﻨﻨﺪ ﻭ ﺩﺭ ﺳﺒﻴﻞ ﺍﻳﻦ ﻣﺒﺪﺃ ﺟﻠﻴﻞ ﻭ ﺍﻣﺮ ﻗﻮﻳﻢ ﺍﺯ ﻫﺮ ﻣﻨﺼﺐ ﻭ ﻣﻘﺎﻣﻰ‬

‫ﻋﻤﻮﻣﻴﮥ‬ ‫ﻧﻔﺴﻴﻪ ﺭﺍ ﻓﺪﺍﻯ ﻣﺼﺎﻟﺢ‬ ‫ﺷﺨﺼﻴﻪ ﻭ ﻣﻼﺣﻈﺎﺕ‬ ‫ﭼﺸﻢ ﭘﻮﺷﻨﺪ ﻭ ﻣﺼﺎﻟﺢ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻣﺮﻳﻪ ﻓﺮﻣﺎﻳﻨﺪ‪.‬‬ ‫ّ‬

‫ﺍﻳﺎﻡ ﮐﺎﻓﻞ ﺻﻮﻥ ﻭ ﺣﻔﺎﻇﺖ ﻭ ﺣﻤﺎﻳﺖ‬ ‫ﺗﻘﻴﻪ ﺩﺭ ﮔﺬﺷﺘﮥ ّ‬ ‫ﺣﮑﻤﺖ ﻭ ّ‬ ‫ﺹ ‪٣٨٩‬‬

‫ﻣﻈﻠﻮﻣﺎﻥ ﺁﻥ ﺳﺎﻣﺎﻥ ﺑﻮﺩ ﻭ ﻳﮕﺎﻧﮥ ﻭﺳﻴﻠﻪ ﺣﻔﻆ ﻭ ﺣﺮﺍﺳﺖ ﺁﺋﻴﻦ ﺣﻀﺮﺕ ﻳﺰﺩﺍﻥ‬

‫ﺑﺮﻗﻊ ﺳﺘﺮ ﻭ‬ ‫ﺍﻳﺎﻡ ﭼﻮﻥ ﺍﻋﺪﺍﻯ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﺩﺷﻤﻨﺎﻥ ﺁﺋﻴﻦ ﺁﺳﻤﺎﻧﻰ ُ ْ َ‬ ‫ﻭﻟﻰ ﺩﺭﺍﻳﻦ ّ‬ ‫ﺍﺳﺎﺳﻴﮥ ﺍﻫﻞ ﺑﻬﺎ ﺭﺍ‬ ‫ﺍﻣﺮﻳﻪ ﺑﺮﺍﻧﺪﺍﺧﺘﻪ ﺍﻧﺪ ﻭ ﻣﻌﺘﻘﺪﺍﺕ‬ ‫ّ‬ ‫ﺧﻔﺎ ﺭﺍ ﺍﺯ ﻭﺟﻪ ﺣﻘﺎﻳﻖ ّ‬

‫ﮐﺎﻣﻼ ﻣﮑﺸﻮﻑ ﻭ ﻣﺸﺘﻬﺮ ﺳﺎﺧﺘﻪ ﺍﻧﺪ ﻭ ﺑﺎﺛﺒﺎﺕ ﺍﺳﺘﻘﻼﻝ ﺷﺮﻉ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ً‬

‫ﻋﺎﻟﻢ ﻣﻌﺮﻭﻑ‬ ‫ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ ﻭ ﺑﺎﻳﻦ ﺳﺒﺐ ﻧﺒﺄ ﻋﻈﻴﻢ ﺭﺍ ﺩﺭ ﺍﻗﻄﺎﺭ ﻭ ﺍﮐﻨﺎﻑ َ‬

‫ﻋﻠﺖ ﺗﻮﻫﻴﻦ ﻭ ﺗﺤﻘﻴﺮ ﺍﺳﺖ ﻭ‬ ‫ﻭﻣﺸﻬﻮﺭ ﻧﻤﻮﺩﻩ ﺍﻧﺪ‬ ‫‪،‬ﺗﻘﻴﻪ ﻭ ﮐﺘﻤﺎﻥ ﻋﻘﻴﺪﻩ ّ‬ ‫ّ‬

‫ﺭﻭﻳﻪ ﺭﺍ‬ ‫ﺩﺭ ﺍﻧﻈﺎﺭ ﺍﻫﻞ ﻓﺮﺍﺳﺖ ﺑﻰ ﻣﻮﺭﺩ ﻭ‬ ‫ﻣﻀﺮ ‪ .‬ﻣﺨﺎﻟﻔﻴﻦ ﻭ ﻣﻌﺎﻧﺪﻳﻦ ﺍﻳﻦ ّ‬ ‫ّ‬

‫ﺣﻤﻞ ﺑﺮ ُﺟﺒﻦ ﻭ ﺧﻮﻑ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺗﺄﺛﻴﺮﺍﺕ ﺳﺴﺘﻰ ﻋﻘﻴﺪﻩ ﺷﻤﺮﻧﺪ‬

‫ﭐﻟﺠﻬﺪ ْ َ ْ ِ‬ ‫ﺑﺒﺬﻝ ْ َ ْ ِ‬ ‫ﺍﺣﺒﺎ‪‬ﭐ‪ِ ْ َ ِ ِ‬‬ ‫ﭐﻟﺠﻬﺪ َﻭ‬ ‫ﺍﺳﺘﺤﻠﻔﮑﻢ َﻳﺎ َ ِ ‪‬‬ ‫َ َْ ِْ ُ ُ ْ‬

‫ﭐﻻﻣﺮﭐﻻﻭﻋﺮﭐﻟﺨﻄﻴﺮ َﻭ ‪ِ  َ ‬‬ ‫ﭐﻟﺘﻤﺴﮏ‬ ‫ﻋﻠﻰ َ َ‬ ‫ﻫﺬﺍ ْ َ ْ ِ ْ َ ْ َ ِ ْ َ ِ ْ ِ‬ ‫ِْ َ ِ‬ ‫ﭐﻟﻘﻴﺎﻡ َ َ ٰ‬

‫ﭐﻟﻤﺘﻴﻦ َﻭﭐﻟ ‪ِ ْ ُ ‬‬ ‫ﭐﻟﻤﻨﻬﺞ‬ ‫ﺴﻠﻮﮎ ِﻓﻲ َ َ‬ ‫َِ َ‬ ‫ﭐﻟﺤﺒﻞ ْ َ ِ ْ ِ‬ ‫ﺑﻬﺬﺍ ْ َ ْ ِ‬ ‫ﻫﺬﺍ ْ َ ْ َ ِ‬ ‫ﺭﺍﻳﺎﺕ َ ْ ِ ِ‬ ‫ﺟﻌﻠﮑﻢ ﭐ‪ِ َ َ ُ‬‬ ‫ﻣﺼﺎﺑﻴﺢ‬ ‫ﭐﻟﻘﻮﻳﻢ ‪ُ ُ َ َ َ .‬‬ ‫ﻧﺼﺮﻩ َﻭ َ َ ِ ْ َ‬ ‫َِْ ْ ِ‬

‫ﭐﻗﺘﺪﺍﺭﻩ ِﻓﻲ ِ َ ِ ِ‬ ‫ﻣﻄﺎﻟﻊ ْ ِ َ ِ ِ‬ ‫ﻣﺸﺎﻋﻞ ُ ‪ِ ‬‬ ‫ِ َ َِ ِ‬ ‫ﺑﻼﺩﻩ "‬ ‫ﺣﺒﻪ َﻭ َ َ ِ َ‬ ‫ﻫﺪﺍﻳﺘﻪ َﻭ َ َ ِ َ‬

‫)ﺹ ‪ ٢٠٣-٤‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ ﻭ ﺹ ‪ ١٥٥-٦‬ﺝ ‪ ٢‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﻣﻌﺮﻓﻰ ﻧﻨﻤﺎﻳﻨﺪ‬ ‫‪ " -٣‬ﺑﻬﻴﭻ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺧﻮﺩ ﺭﺍ ﺗﺎﺑﻊ ﺍﺩﻳﺎﻥ ﺳﺎﺑﻘﻪ ﻭ ﺷﺮﺍﻳﻊ ﻣﻨﺴﻮﺧﻪ ّ‬

‫ﻣﻘﺮﺭﺍﺕ ﺣﮑﻮﻣﺖ ﻭ ﺍﻭﺍﻣﺮ ﺩﻭﻟﺖ ﺳﺮ ﻣﻮﺋﻰ ﻣﻨﺤﺮﻑ‬ ‫ﺍﻟﺴﺎﺑﻖ ﺍﺯ ّ‬ ‫ﻭ ﺩﺭﺍﻣﻮﺭ ﺍﺩﺍﺭﻯ ﮐﻤﺎ ﻓﻰ ّ‬ ‫ﻧﮕﺮﺩﻧﺪ ﻭ ﺗﺠﺎﻭﺯ ﻧﻨﻤﺎﻳﻨﺪ "‪.‬‬

‫)ﺹ ‪ ٣٨٦‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " -٤‬ﺍﺣﺪﻯ ﺧﻮﺩ ﺭﺍ ﻣﺴﻠﻤﺎﻥ ‪،‬ﻣﺴﻴﺤﻰ ‪،‬ﮐﻠﻴﻤﻰ ﻭ ﻳﺎ ﺯﺭﺩﺷﺘﻰ ‪،‬‬

‫ﺗﺒﺮﻯ ﺍﺯ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ ﻭ‬ ‫ﻣﻌﺮﻓﻰ ﻧﻨﻤﺎﻳﺪ‪.‬ﻣﺴﺎﻣﺤﻪ ﻭ ﻣﺴﺎﻫﻠﻪ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ّ‬ ‫ّ‬

‫ﺗﺒﺮﻯ ُ ْ ِ ِ‬ ‫ﻣﺤﺪﺙ ﺍﻧﻘﻼﺑﻰ ﻋﻈﻴﻢ ﺍﺳﺖ ﻭﻣﻮﺟﺐ ﺧﺴﺮﺍﻧﻰ ﺷﺪﻳﺪ ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ "‪.‬‬ ‫ّ‬ ‫)ﺹ ‪ ٢٤٤‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﺹ ‪٣٩٠‬‬

‫‪ " -٥‬ﮐﺘﻤﺎﻥ ﻋﻘﻴﺪﻩ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻭﺩﺭ ﻫﺮ ﻣﻮﻗﻌﻰ ﻣﺬﻣﻮﻡ ﻭ ﻗﺒﻴﺢ ﻭ‬

‫ﻣﺨﺎﻟﻒ ﻣﺒﺎﺩﻯ ﺳﺎﻣﻴﮥ ﺍﻳﻦ ﺍﻣﺮ ﺧﻄﻴﺮ‪ ...‬ﺩﺭ ﺍﻣﻮﺭ ﺍﺩﺍﺭﻯ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻗﺒﻞ‬

‫ﺣﺘﻤﻴﮥ ﺍﻫﻞ ﺑﻬﺎ ﻭ‬ ‫ﺗﺄﮐﻴﺪ ﻭ ﺗﺼﺮﻳﺢ ﮔﺸﺖ ﺍﻃﺎﻋﺖ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﺍﺯ ﻓﺮﺍﺋﺾ‬ ‫ّ‬

‫ﺗﻌﻠﻖ ﺑﻤﻌﺘﻘﺪﺍﺕ‬ ‫ﻣﻘﺪﺳﮥ ﺁﻧﺎﻥ ﻣﺤﺴﻮﺏ ﻭﻟﻰ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ﻭﺟﺪﺍﻧﻴﻪ ﮐﻪ ّ‬ ‫ﻭﺍﺟﺒﺎﺕ ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﮥ ﺳﻤﺤﺎء ﺷﻬﺎﺩﺕ ﺭﺍ ﺑﺮ ﺍﻃﺎﻋﺖ‬ ‫ﺩﺍﺭﺩ ﺍﻫﻞ ﺑﻬﺎ ﻭ‬ ‫ﻣﺘﻤﺴﮑﻴﻦ ﺑﺸﺮﻳﻌﮥ ّ‬ ‫ّ‬

‫ﺗﺮﺟﻴﺢ ﺩﻫﻨﺪ"‪.‬‬

‫)ﺹ ‪ ١٢٩-٣٠‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺗﻘﻴﻪ ﻭ ﮐﺘﻤﺎﻥ ﻋﻘﻴﺪﻩ ﻭ ﻣﺪﺍﻫﻨﻪ ﻣﻤﻨﻮﻉ ﻭ ﻣﺬﻣﻮﻡ ﻭ‬ ‫‪ " -٦‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ّ‬

‫ﺍﻣﺮﻳﻪ ﺍﺳﺖ ")ﺹ ‪ ١٢٧‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬ ‫ّ‬ ‫ﺑﮑﻠﻰ ﻣﺨﺎﻟﻒ ﻣﺼﺎﻟﺢ ﻭﻣﻘﺘﻀﻴﺎﺕ ّ‬

‫ﺳﺠﻞ ﺍﺣﻮﺍﻝ ﺍﺯ ﺍﮐﺘﻤﺎﻥ ﺍﺣﺘﺮﺍﺯ‬ ‫‪ " -٧‬ﻣﻴﻼﻧﻰ ﻃﻬﺮﺍﻥ ﺩﺭ ﻣﻮﺿﻮﻉ‬ ‫ّ‬

‫ﺍﻃﻼﻉ ﺩﻫﻴﺪ ‪ .‬ﺷﻮﻗﻰ "‪) .‬ﺹ ‪ ٣٨٥-٦‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﻧﻤﺎﺋﻴﺪ ﻭ ﺑﻤﺮﺍﮐﺰ ّ‬

‫‪ " -٨‬ﺭﺍﺟﻊ ﺑﻪ ﺳﺘﻮﻥ ﻣﺬﻫﺒﻰ ﮐﻪ ﺩﺭ ﺩﻓﺎﺗﺮ ﻣﺨﺼﻮﺹ ﺑﺮﺍﻯ‬

‫ﻣﺴﺘﺨﺪﻣﻴﻦ ﺗﺮﺗﻴﺐ ﺩﺍﺩﻩ ﺷﺪﻩ ﻓﺮﻣﻮﺩﻧﺪ ﺑﻨﻮﻳﺲ ﻣﻘﺼﺪ ﺍﺻﻠﻰ ﻋﺪﻡ ﺛﺒﺖ ﮐﻠﻤﮥ‬

‫ﺍﺳﻼﻡ ﻭ ﺯﺭﺩﺷﺘﻰ ﻭ ﻏﻴﺮﻩ ﺍﺳﺖ ‪ .‬ﺳﻔﻴﺪ ﮔﺬﺍﺷﺘﻦ ﻭ ﻳﺎ ﺧﻂ ﮐﺸﻴﺪﻥ ﺩﻟﻴﻞ‬

‫ﺑﺮ ﺍﻧﺤﺮﺍﻑ ﻧﻪ ﻭ ﻣﺨﺎﻟﻒ ﺻﺪﺍﻗﺖ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ "‪).‬ﺹ ‪ ١٤٩‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ (‬

‫ﻗﻄﻌﻴﴼ‬ ‫ﺍﺱ ﺍﺳﺎﺱ ﺍﺳﺖ ﻭﺍﻧﺤﺮﺍﻑ ﺍﺯ ﺁﻥ‬ ‫ّ‬ ‫‪ " -٩‬ﻣﺒﺪﺃ ﺍﺻﻠﻰ ﮐﻪ ّ‬

‫ﺗﻘﻴﻪ ﻭ ﻣﺪﺍﻫﻨﻪ ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﺍﺳﺖ "‪٠‬‬ ‫ﻣﻤﻨﻮﻉ ﻋﺪﻡ ﮐﺘﻤﺎﻥ ﻋﻘﻴﺪﻩ ﻭ ﺗﺮﮎ ّ‬ ‫)ﺹ ‪ ٢٤٥‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﺹ ‪٣٩١‬‬

‫‪ " -١٠‬ﻟﻬﺠﮥ ﺻﺮﺍﺣﺖ ﻭ ﺷﺠﺎﻋﺖ ﻭ ﺻﺪﺍﻗﺖ ﻳﺎﺭﺍﻥ ﻧﺘﺎﺋﺞ ﻋﻈﻴﻤﻪ ﺩﺭ‬ ‫ﺟﺎﻣﻌﻪ ﺑﺨﺸﺪ ﻭ ﻋّﻠﺖ ﺍﺷﺘﻬﺎﺭ ﺁﺋﻴﻦ ﻧﺎﺯﻧﻴﻦ ﺩﺭ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ‪ .‬ﻫﺮﭼﻨﺪ ﺍﺯ‬

‫ﻣﺎﺩﻯ ﻣﺒﺘﻼ ﻭﻟﻰ ﺩﺭ‬ ‫ﻭﻇﻴﻔﻪ ﻣﻨﻔﺼﻞ ﻭ ﺍﺯ ﺍﺳﺘﺨﺪﺍﻡ ﻣﺤﺮﻭﻡ ﻭ ﺑﺨﺴﺎﺭﺕ ّ‬

‫ﻗﻴﻤﮥ ﺍﻳﻦ ﺍﻣﺮ‬ ‫ﺣﻘﻴﻘﺖ ﺑﮑﻨﺰ ﻋﻈﻴﻢ ﻭ ﺳﻮﺩ ﺑﻴﮑﺮﺍﻥ ﻓﺎﺋﺰ ﻭ ﻣﻔﺘﺨﺮ ﺯﻳﺮﺍ ﺑﻤﺒﺎﺩﻯ ّ‬

‫ﻣﺘﻤﺴﮏ ﻭ‬ ‫ﻣﺮﻭﺝ ﻭ ﺑﻪ ﺣﺒﻞ ﺻﺪﺍﻗﺖ‬ ‫ّ‬ ‫ﻧﺎﻇﺮﻧﺪ ﻭ ﺍﺳﺘﻘﻼﻝ ﺷﺮﻉ ﻣﺒﻴﻦ ﺭﺍ ّ‬ ‫)ﺹ ‪ ٣٨٦‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻣﺘﺸﺒﺚ "‪.‬‬ ‫ّ‬

‫‪ " -١١‬ﻫﺮ ﻧﻔﺴﻰ ﺩﺭﺍﻳﻦ ﻣﻮﺍﺭﺩ ﻋﻘﻴﺪﻩ ﺭﺍ ﮐﺘﻤﺎﻥ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺍﺯ‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﻋﻀﻮﻳﺖ ﻣﺤﺎﻓﻞ‬ ‫ﺣﻖ ﺍﻧﺘﺨﺎﺏ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻗﺒﻮﻝ ﺭﺃﻯ ﻣﺤﻔﻞ ﺍﺳﺘﻨﮑﺎﻑ ﻭﺭﺯﺩ ﺍﺯ ّ‬

‫ﻫﺮ ﺩﻭ )*(ﻣﻤﻨﻮﻉ ﻭ ﻣﺤﺮﻭﻡ "‪) .‬ﺹ ‪ ١٧٧‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(*) ١٩٢٢ -٤٨‬ﺩﺭ‬

‫ﮐﺘﺎﺏ ﻣﺄﺧﺪ ‪ ،‬ﮐﻠﻤﮥ "ﺩﻭ" ﺟﺎ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ ﻭ ﻓﻘﻂ "ﻫﺮ" ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭﻟﻰ ﺍﺩﺍﺭﮤ ﺁﺭﺷﻴﻮ‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﮐﻪ "ﻫﺮ ﺩﻭ " ﺻﺤﻴﺢ ﺍﺳﺖ (‪.‬‬

‫‪ " -١٢‬ﺗﺠﺎﻭﺯ ﺍﺯ ﻳﮏ ﺯﻭﺟﻪ ﻭ ﮐﺘﻤﺎﻥ ﻋﻘﻴﺪﻩ ﺑﺎ ﻭﺟﻮﺩ ﺗﺤﺬﻳﺮ ﻭ ﺗﺄﮐﻴﺪ‬

‫ﻣﺤﺮﻭﻣﻴﺖ ﺍﺯ‬ ‫ﺍﻳﺎﻡ‬ ‫ّ‬ ‫ﻭ ﻧﺼﻴﺤﺖ ُﺍﻣﻨﺎﻯ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ‪ ،‬ﻧﺘﻴﺠﻪ ﺍﺵ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺍﺳﺖ ﻭﻟﻰ ﺍﻳﻦ ﺍﻧﻔﺼﺎﻝ‬ ‫ﻋﻀﻮﻳﺖ ﻣﺤﺎﻓﻞ‬ ‫ﺣﻖ ﺍﻧﺘﺨﺎﺏ ﺩ ﺭﺟﺎﻣﻌﻪ ﻭ ﺍﺯ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺩﺍﺭﻯ ﺍﺳﺖ ﻧﻪ ﺭﻭﺣﺎﻧﻰ ‪ .‬ﻗﺮﺍﺭ ﻗﻄﻌﻰ ﻭ ُﺣﮑﻢ ﻧﻬﺎﺋﻰ ﺭﺍﺟﻊ ُﺑﺎﻣﻨﺎﻯ ﺑﻴﺖ ﻋﺪﻝ‬

‫ﺍﻋﻈﻢ ﺍﺳﺖ "‪.‬‬ ‫ﺹ ‪٣٩٢‬‬

‫)ﺹ ‪ ١٥٤‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢-٤٨‬‬ ‫*****‬

‫"ﻧﻬﻰ ﺍﺯ ﺟﺰﻉ ﺩﺭ ﻣﺼﺎﺋﺐ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻣﺮﴽ‬ ‫ﺗﺠﺰﻋﻮﺍ ِﻓﻲ ْ َ َ ‪ِ ‬‬ ‫ﻻﺗﻔﺮﺣﻮﺍ ْ َ ُ ْ‬ ‫ﭐﻟﻤﺼﺎ‪‬ﺐ َﻭ َ َ ْ َ ُ ْ‬ ‫" َﻻ َ ْ َ ُ ْ‬ ‫ﭐﺑﺘﻐﻮﺍ َ ْ َ‬

‫ﺗﻠﮏ ْ َ َ ِ‬ ‫ﭐﻟﺤﺎﻟﺔ َﻭ‬ ‫ﭐﻟﺘﺬﮐﺮ ِﻓﻲ ِ ْ َ‬ ‫ﺑﻴﻦ ْ َ ْ َ ْ ِ‬ ‫ﻫﻮ ‪ُ  َ ‬‬ ‫ﭐﻻﻣﺮﻳﻦ ُ َ‬ ‫َْ َ‬

‫ﻋﻠﻴﮑﻢ ِﻓﻲ ْ َ ِ َ ِ‬ ‫ﮐﺬﻟﮏ‬ ‫ﭐﻟﻌﺎﻗﺒﺔ َ َ ِ َ‬ ‫ﻳﺮﺩ َ َ ْ ُ ْ‬ ‫ﻋﻠﻰ َﻣﺎ َ ِ ُ‬ ‫ْ‪ُَ‬‬ ‫ﭐﻟﺘﻨﺒﻪ َ َ ٰ‬ ‫ﺒﻴﺮ "‪(K ٤٣) .‬‬ ‫ﭐﻟﻌﻠﻴﻢ ْ َ‬ ‫ﭐﻟﺨ ِ ْ ُ‬ ‫ﻳﻨﺒ‪‬ﮑﻢ ْ َ ِ ْ ُ‬ ‫ُِ ‪ُ ُ ‬‬

‫‪‬‬ ‫ﺍﻋﻠﻰ ﺍﻇﻬﺎﺭ ﺣﺰﻥ ﻣﻴﺸﻮﺩ ﻣﻘﺼﻮﺩ ﺍﺯ‬ ‫‪ "-٢‬ﺍﻳﻨﮑﻪ ﺩﺭ ﻣﺼﻴﺒﺎﺕ ﺍﺯ ﻗﻠﻢ‬ ‫ٰ‬

‫ﺑﻤﺤﺒﺔ ﺍ‪ ‬ﻓﺎﺋﺰ ﺷﺪ ﻭ ﺻﻌﻮﺩ‬ ‫ﺁﻥ ﺍﻇﻬﺎﺭ ﺭﺣﻤﺖ ﻭ ﺷﻔﻘﺖ ﺍﺳﺖ ﻭ ّﺍﻻ ﻫﺮ ﻧﻔﺴﻰ‬ ‫ّ‬ ‫ﻧﻤﻮﺩ ﺍﻭ ﺑﻔﺮﺡ ﺍﮐﺒﺮ ﻓﺎﺋﺰ "‪.‬‬

‫)ﺹ ‪ ١٣٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺑﻼء‬ ‫ﺑﻬﻤﺎ َﻳ ْ ِ ُ‬ ‫‪َ َ " -٣‬‬ ‫ﺍﻥ ْ َ ِ ِ‬ ‫ﭐﻟﻬﻢ َ ْ َ ‪‬‬ ‫ﭐﺟﺘﻨﺐ ْ َ ‪‬‬ ‫ﻭﭐﻟﻐﻢ ِ ِ َ‬ ‫ﺤﺪﺙ َ َ ٌ‬ ‫ﺍﺩﻫﻢ "‪) .‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻃﺐ ﺹ ‪ ٢٢٣-٤‬ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬ ‫َْ َ ٌ‬

‫ﺗﻔﮑﺮ ﺩﺭ ﻋﻨﺎﻳﺎﺕ‬ ‫ﺣﻖ ﻣﻨﻴﻊ ﺷﺎﻫﺪ ﻭ ﮔﻮﺍﻩ ﺍﺳﺖ ﺍﮔﺮ ﻓﻰ ﺍﻟﺠﻤﻠﻪ‬ ‫ّ‬ ‫‪ّ " -٤‬‬ ‫ﺍﻟﻬﻴﻪ ﻧﻤﺎﻳﻨﺪ ﻫﺮﮔﺰ ﻣﺤﺰﻭﻥ ﻧﺸﻮﻧﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻣﻬﻤﻮﻡ ﻧﻨﻤﺎﻳﻨﺪ "‪.‬‬ ‫)ﺽ ‪ ١٣٢-٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫****‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺍﻳﺎﻡ ﻣﺨﺼﻮﺻﮥ ﺍﺣﺰﺍﻥ ﺍﻣﺮ ﺍﺟﺒﺎﺭﻯ ﻧﺒﻮﺩﻩ ﻭﻟﻰ‬ ‫‪ " -١‬ﻟﺒﺎﺱ ﺳﻴﺎﻩ ﺩﺭ ّ‬ ‫ﻣﺴﺘﺤﺐ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎء ﻣﺴﺎﻭﻳﻨﺪ "‪.‬‬ ‫ّ‬ ‫)ﺹ ‪ ١٣٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺹ ‪٣٩٣‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺣﺪﻳﺚ ﺳﺎﺯﻯ ﻳﺎ ﺍﺳﺘﻨﺎﺩ ﺑﻪ ﺭﻭﺍﻳﺎﺕ "‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﺩﺭ ﺧﺼﻮﺹ ﻭﺍﺭﺩﻳﻦ ﺍﺯ ﺍﺭﺽ ﺍﻗﺪﺱ ﻭ ﺭﻭﺍﻳﺎﺕ ﻣﺮﻗﻮﻡ ﻧﻤﻮﺩﻩ‬

‫ﺑﻮﺩﻳﺪ ‪.‬ﻫﺮ ﺭﻭﺍﻳﺘﻰ ﮐﻪ ﺳﻨﺪ ﺩﺭ ﺩﺳﺖ ﻧﺒﺎﺷﺪ ﺍﻋﺘﻤﺎﺩ ﻧﺸﺎﻳﺪ ﺯﻳﺮﺍ ﺍﮔﺮ ﺻﺪﻕ‬

‫ﻣﻌﻤﻮﻝ ﺑﻬﺎ ﺍﺳﺖ ﻭ ﺑﺲ "‪.‬‬ ‫ﺑﺎﺷﺪ ﻫﻢ ﺑﺎﺯ ﺍﺳﺒﺎﺏ ﭘﺮﻳﺸﺎﻧﻰ ﺍﺳﺖ ‪ .‬ﻧﺼﻮﺹ‬ ‫ٌ‬

‫)ﺹ ‪ ٤٦٠‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫‪ " -١‬ﺑﻬﺎﺋﻴﺎﻥ ﻧﺒﺎﻳﺪ ﺑﺨﻄﺎﺑﺎﺕ ﺷﻔﺎﻫﻰ ﮐﻪ ﺑﺤﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻧﺴﺒﺖ‬

‫ﺍﻫﻤﻴﺖ ﺑﺪﻫﻨﺪ ﻣﮕﺮ ﺩﺭ ﺻﻮﺭﺗﻴﮑﻪ ﺧﻄﺎﺑﺎﺕ ﻣﺰﺑﻮﺭﻩ ﺑﺸﺮﻑ‬ ‫ﺩﺍﺩﻩ ﺷﺪﻩ ﺯﻳﺎﺩ‬ ‫ّ‬

‫ﺑﺤﺪ ﮐﺎﻓﻰ ﺟﻬﺖ‬ ‫ﺻﺤﮥ ﻣﺒﺎﺭﮐﻪ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ ‪.‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻌﻤﻮﻝ ﺑﻬﺎﺍﺳﺖ ﻭ ﺑﺲ ‪."...‬‬ ‫ﺍﺣﺒﺎ ﺭﻭﺷﻦ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺍﻟﻮﺍﺡ ﻭ ﻧﺼﻮﺹ ﺍﻟﻬﻰ‬ ‫ٌ‬ ‫ّ‬ ‫)ﺹ ‪ ٤٦٠-٦١‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫*****‬

‫ﺹ ‪٣٩٤‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺣﺴﺪ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻟﮑﺒﺪ‬ ‫ﭐﻟﺠﺴﺪ َ ْ َ ْ ُ‬ ‫ﻭﭐﻟﻐﻴﻆ َ ْ ِ ُ‬ ‫ﭐﻟﺤﺴﺪ َ ُ ُ‬ ‫ﻗﻞ ْ َ َ ُ‬ ‫ﻳﺤﺮﻕ ْ َ َ َ‬ ‫ﻳﺄﮐﻞ ْ َ َ َ‬ ‫‪ِ ُ " -١‬‬ ‫ﻣﻦ ْ َ َ ِ‬ ‫ﭐﻻﺳﺪ "‬ ‫ﮐﻤﺎ َ ْ َ ِ ُ ْ َ‬ ‫ْ َِ ُ ْ‬ ‫ﺗﺠﺘﻨﺒﻮﻥ ِ َ‬ ‫ﻣﻨﻬﻤﺎ َ َ‬ ‫ﭐﺟﺘﻨﺒﻮﺍ ِ ْ ُ َ‬

‫)ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻃﺐ ‪ -‬ﺹ ‪ ٢٢٤‬ﻣﺤﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﻋﻦ ْ ِ ‪‬‬ ‫ﭐﻟﺤﺴِﺪ "‬ ‫ﺻﺪﻭﺭﮐﻢ َ ِ‬ ‫ﻗﻮﻡ ُ ُ ْ َ ُ ْ‬ ‫‪ْ ُ  َ " -٢‬‬ ‫ﻗﺪﺳﻮﺍ َﻳﺎ َ ْ ُ‬ ‫ﭐﻟﻐﻞ َﻭ ْ َ َ‬

‫)ﺹ ‪ ١٣‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﭐﻟﺤﺮﺍﺭﺓ ْ ِ ْ ِ‬ ‫ﻣﻦ ْ َ َ َ ِ‬ ‫‪ِ ْ َ َ " -٣‬‬ ‫ﭐﻟﺤﻘﺪ َﻭ‬ ‫ﻓﺎﺳﺄﻝ ﭐ‪ْ َ َ‬‬ ‫ﺍﻥ َ ْ َ َ َ‬ ‫ﻳﺤﻔﻈﮏ ِ َ‬ ‫ﺻﺒﺎﺭﺓ ْ َ ْ ِ‬ ‫َ َ َِ‬ ‫ﻣﺠﻴﺐ "‪) .‬ﺹ ‪ ١٦٥‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬ ‫ﭐﻟﺒﺮﺩ ِ ‪ُ ‬‬ ‫ﻗﺮﻳﺐ ُ ِ ٌ‬ ‫ﺍﻧﻪ َ ِ ٌ‬

‫‪ " -٤‬ﺍﻯ ﭘﺴﺮﺍﻥ ﺍﺭﺽ ﺑﺮﺍﺳﺘﻰ ﺑﺪﺍﻧﻴﺪ ﻗﻠﺒﻰ ﮐﻪ ﺩﺭ ﺁﻥ ﺷﺎﺋﺒﮥ ﺣﺴﺪ‬

‫ﺍﻟﺒﺘﻪ ﺑﺠﺒﺮﻭﺕ ﺑﺎﻗﻰ ﻣﻦ ﺩﺭ ﻧﻴﺎﻳﺪ ﻭ ﺍﺯ ﻣﻠﮑﻮﺕ ﺗﻘﺪﻳﺲ ﻣﻦ ﺭﻭﺍﺋﺢ‬ ‫ﺑﺎﻗﻰ ﺑﺎﺷﺪ ّ‬ ‫ﻗﺪﺱ ﻧﺸﻨﻮﺩ "‪.‬‬

‫)ﻕ ‪ ٦‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﻏﻞ ﭘﺎﮎ ﮐﻦ ﻭ ﺑﻰ ﺣﺴﺪ ﺑﻪ ﺑﺴﺎﻁ‬ ‫‪ " -٥‬ﺍﻯ ﺑﻨﺪﻩ ﻣﻦ ﺩﻝ ﺭﺍ ﺍﺯ ّ‬

‫ﻗﺪﺱ ﺍﺣﺪ ﺑﺨﺮﺍﻡ "‪.‬‬

‫)ﻕ ‪ ٤٢‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " -٦‬ﺑﮕﻮ ﺍﻯ ﻣﺮﺩﻣﺎﻥ ﺗﺎﺭﻳﮑﻰ ﺁﺯ ﻭ ﺭﺷﮏ ﺭﻭﺷﻨﺎﺋﻰ ﺟﺎﻥ ﺭﺍ ﺑﭙﻮﺷﺎﻧﺪ‬

‫ﭼﻨﺎﻧﮑﻪ ﺍﺑﺮ ﺭﻭﺷﻨﺎﺋﻰ ﺁﻓﺘﺎﺏ ﺭﺍ "‪) .‬ﺹ ‪ ٢٦٣‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﺤﺒﺖ ﺭﺍ ﻓﺎﺳﺪ ﻣﻴﻨﻤﺎﻳﺪ "‬ ‫ﺳﻤﻰ ﺍﺳﺖ ﮐﻪ ﺭﻳﺸﮥ‬ ‫ّ‬ ‫‪ " -١‬ﺣﺴﺎﺩﺕ ﭼﻮﻥ ّ‬

‫)ﺹ ‪ ١٨‬ﺍﺯﺩﻭﺍﺝ ﺑﻬﺎﺋﻰ ﻭ ﺹ ‪ ٩٧‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ ‪ -‬ﺍﺯ ﻓﺮﻣﺎﻳﺸﺎﺕ ﺷﻔﺎﻫﻰ ﻣﺒﺎﺭﮎ (‬

‫ﺹ ‪٣٩٥‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺣﺸﻴﺶ "‬

‫ﺗﻬﻴﻪ ‪ -‬ﺧﺮﻳﺪ ﻓﺮﻭﺵ ‪ -‬ﺍﺳﺘﻌﻤﺎﻝ (‬ ‫) ّ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺍﻣﺎ ﺣﺸﻴﺶ ﺍﺯ ﺟﻤﻴﻊ ﺑﺪﺗﺮ ﺍﺳﺖ ﻭ ﺍﻓﻴﻮﻥ ﻫﺎﺩﻡ ﺑﻨﻴﺎﻥ ﺍﻳﻤﺎﻥ‬ ‫‪ّ " -١‬‬ ‫ﻭ ﺍﻳﻘﺎﻥ ﻧﻮﻉ ﺍﻧﺴﺎﻥ "‪.‬‬

‫)ﺹ ‪ ٥٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " -٢‬ﻫﻮﺍ‪ ‬ﺍﻯ ﺑﻨﺪﮤ ﺣﻀﺮﺕ ﮐﺒﺮﻳﺎء‪ ...‬ﺩﺭ ﻣﺴﺄﻟﮥ ﺣﺸﻴﺶ‬

‫ﺷﺮﺑﺶ ﮔﺮﻓﺘﺎﺭ‪.‬‬ ‫ﻓﻘﺮﻩ ﺍﻯ ﻣﺮﻗﻮﻡ ﺑﻮﺩ ﮐﻪ ﺑﻌﻀﻰ ﺍﺯ ﻧﻔﻮﺱ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪ ُ‬

‫ﻣﺼﺮﺡ ﻭ ﺳﺒﺐ ﭘﺮﻳﺸﺎﻧﻰ‬ ‫ﺳﺒﺤﺎﻥ ﺍ‪ ‬ﺍﻳﻦ ﺍﺯ ﺟﻤﻴﻊ ﻣﺴﮑﺮﺍﺕ ﺑﺪﺗﺮ ﻭ ﺣﺮﻣﺘﺶ‬ ‫ّ‬

‫ﺍﻓﮑﺎﺭ ﻭ ﺧﻤﻮﺩﺕ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﻤﻴﻊ ﺍﻃﻮﺍﺭ ﭼﮕﻮﻧﻪ ﻧﺎﺱ ﺑﺎﻳﻦ ﺛﻤﺮﮤ ﺷﺠﺮﮤ‬

‫ﺯﻗﻮﻡ ﺍﺳﺘﻴﻨﺎﺱ ﻳﺎﺑﻨﺪ ﻭ ﺑﺤﺎﻟﺘﻰ ﮔﺮﻓﺘﺎﺭ ﮔﺮﺩﻧﺪ ﮐﻪ ﺣﻘﻴﻘﺖ ﻧﺴﻨﺎﺱ ﺷﻮﻧﺪ‬ ‫ّ‬

‫ﻣﺤﺮﻡ ﺭﺍ ﺍﺳﺘﻌﻤﺎﻝ ﮐﻨﻨﺪ ﻭ ﻣﺤﺮﻭﻡ ﺍﺯ ﺍﻟﻄﺎﻑ ﺣﻀﺮﺕ‬ ‫ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﺷﻰء‬ ‫ّ‬

‫ﺍﻟﺒﺘﻪ ﺗﺎ ﺗﻮﺍﻧﻴﺪ ﻧﺎﺱ ﺭﺍ ﻧﺼﻴﺤﺖ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﺯ ﺍﻳﻦ‬ ‫ٰ‬ ‫ﺍﻟﺒﺘﻪ ﺻﺪ ّ‬ ‫ﺭﺣﻤﻦ ﮔﺮﺩﻧﺪ ّ‬

‫ﺍﺣﺪﻳﺖ ﺗﻮﺟﻪ ﻧﻤﺎﻳﻨﺪ ﺧﻤﺮ ﺳﺒﺐ‬ ‫ﺯﻗﻮﻡ ﺑﻴﺰﺍﺭ ﺷﻮﻧﺪ ﻭ ﺑﺪﺭﮔﺎﻩ‬ ‫ﺍﻓﻴﻮﻥ ﻭ ﺣﺸﻴﺶ ّ‬ ‫ّ‬

‫ﺯﻗﻮﻡ ﮐﺜﻴﻒ ﻭ‬ ‫ﺍﻣﺎﺍﻳﻦ ﺍﻓﻴﻮﻥ ﻭ ّ‬ ‫ﺫﻫﻮﻝ ﻋﻘﻞ ﺍﺳﺖ ﻭ ﺻﺪﻭﺭ ﺣﺮﮐﺎﺕ ﺟﺎﻫﻼﻧﻪ ‪ّ .‬‬

‫ﺣﺸﻴﺶ ﺧﺒﻴﺚ ﻋﻘﻞ ﺭﺍ ﺯﺍﺋﻞ ﻭ ﻧﻔﺲ ﺭﺍﺧﺎﻣﺪ ﻭ ﺭﻭﺡ ﺭﺍ ﺟﺎﻣﺪ ﻭ ﺗﻦ ﺭﺍ‬ ‫ﺍﻳﺎﮐﻢ‬ ‫ﻧﺎﻫﻞ ﻭ ﺍﻧﺴﺎﻥ ﺭﺍ ّ‬ ‫ﺍﻋﺎﺫﻧﺎ ﺍ‪َ ُ‬ﻭ ِ ‪ْ ُ ‬‬ ‫ﺑﮑﻠﻰ ﺧﺎﺋﺐ ﻭ ﺧﺎﺳﺮ ﻧﻤﺎﻳﺪ ‪َ َ َ َ ...‬‬

‫ﭐﻟﺪﺧﺎﻥ ْ َ ِ ْ ِ‬ ‫ﭐﻟﻘﺒﻴﺢ َﻭ ‪ِ َ ‬‬ ‫ﺯﻗﻮﻡ‬ ‫ﻣﻦ َ َ‬ ‫ِ ْ‬ ‫ﭐﻟﺤﺮﺍﻡ ْ َ ِ ْ ِ‬ ‫ﭐﻟﮑﺜﻴﻒ َﻭ َ ‪ِ ْ ‬‬ ‫ﻫﺬﺍ ْ َ َ ِ‬ ‫ﺗﻌﺎﻟﻰ َ ْ ِ‬ ‫ﻳﻐﻠﻲ ِﻓﻲ‬ ‫ﮐﻤﺎ َ َ‬ ‫ﻗﺎﻝ ﭐ‪َ َ َ َ ُ‬‬ ‫ْ َ‬ ‫ﺤﻴﻢ َ َ‬ ‫ﭐﻟﺠ ِ ْ ِ‬ ‫ﺗﺒﺎﺭﮎ َﻭ َ َ َ ٰ‬

‫ُْ​ُ ْ ِ‬ ‫ﭐﻟﺘﺤﻴﺔ‬ ‫ﻋﻠﻴﮏ ‪ُ  ِ ‬‬ ‫ﭐﻟﺤﻤﻴﻢ )*( َﻭ َ َ ْ َ‬ ‫ﭐﻟﺒﻄﻮﻥ َ َ ْ ِ‬ ‫ﮐﻐﻠﻰ ْ َ ِ ْ ِ‬

‫ﻭﭐﻟﺜﻨﺎء ﻉ ﻉ "‪.‬‬ ‫َ ْ‪ُ َ‬‬ ‫ﺹ ‪٣٩٦‬‬

‫)ﺹ ‪ ٤٣٧‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ )*(ﺁﻳﺎﺕ ‪ ٤٥-٦‬ﺳﻮﺭﻩ ﺩﺧﺎﻥ (‬ ‫"ﻧﻬﻰ ﺍﺯ ﺣﻤﻞ ﺳﻼﺡ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﻴﻦ ‪ِ َ ْ ُ ‬‬ ‫ﺣﻤﻞ َ ِ‬ ‫ﭐﻟﻀﺮﻭﺭﺓ"‪.‬‬ ‫ﻋﻠﻴﮑﻢ َ ْ ُ‬ ‫ﭐﻟﺤﺮﺏ ِ ّﺍﻻ ِ ْ ِ‬ ‫ﺁﻻﺕ ْ َ ْ ِ‬ ‫ﺣﺮﻡ َ َ ْ ُ ْ‬ ‫" ُ ‪َ‬‬

‫)‪(K ١٥٩‬‬

‫*****‬

‫)ﺗﻮﺿﻴﺤﺎﺕ ﻭ ﺍﺷﺎﺭﺍﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭﺑﺎﺭﮤ ﺍﻳﻦ ﺣﮑﻢ ﺍﻟﻬﻰ ﺩﺭ‬

‫ﺻﻔﺤﺎﺕ ‪ ٢٤٠-١‬ﮐﺘﺎﺏ ﺗﺮﺟﻤﮥ ﺍﻧﮕﻠﻴﺴﻰ ﺍﻗﺪﺱ ﻣﺴﺘﻄﺎﺏ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ(‬ ‫****‬

‫ﺹ ‪٣٩٧‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﻏﻼﻡ ﻭ ﮐﻨﻴﺰ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻻﻣﺎ‪َ ‬ﻭ ْ ِ ْ َ ِ‬ ‫ﻟﻴﺲ‬ ‫‪ْ َ " -١‬‬ ‫ﻋﻠﻴﮑﻢ َ ْ ُ‬ ‫ﺣﺮﻡ َ َ ْ ُ ْ‬ ‫ﭐﻟﻐﻠﻤﺎﻥ َ ْ َ‬ ‫ﺑﻴﻊ ِ َ‬ ‫ﻗﺪ ُ ‪َ ‬‬

‫ِ ٍَْ‬ ‫ﮐﺎﻥ‬ ‫ﺍﻥ َ ْ َ ِ‬ ‫ﻟﻌﺒﺪ َ ْ‬ ‫ﮐﺬﻟﮏ َ َ‬ ‫ﻟﻮﺡ ﭐ‪َ ِ َ َ ِ‬‬ ‫ﻳﺸﺘﺮﻱ َ ْ َ َ ْ َ‬ ‫ﻋﺒﺪﴽﻧﻬﻴﴼ ِﻓﻲ َ ْ ِ‬ ‫ﻗﻠﻢ ْ َ ْ ِ‬ ‫ﻣﺴﻄﻮﺭﴽ " ‪.‬‬ ‫ﭐﻟﻌﺪﻝ ِ ْ َ ْ ِ‬ ‫ﺑﭑﻟﻔﻀﻞ َ ْ ُ ْ‬ ‫ﭐﻻﻣﺮ ِ ْ‬ ‫ْ َُْ‬ ‫ﻣﻦ َ َ ِ‬

‫)‪( K ٧٢‬‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﻪ ﻣﻠﮑﻪ ﻭﻳﮑﺘﻮﺭﻳﺎ ﺍﻗﺪﺍﻡ ﺍﻭ ﺭﺍ ﺩ ﺭﻣﻨﻊ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ‬ ‫ﺗﻌﺎﻟﻰ ‪:‬‬ ‫ﮐﻨﻴﺰ ﻭ ﻏﻼﻡ ﺗﻤﺠﻴﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﺑﻘﻮﻟﻪ‬ ‫ٰ‬

‫ﺑﻴﻊ ْ ِ ْ َ ِ‬ ‫ﺍﻧﮏ َ َ ْ ِ‬ ‫ﺑﻠﻐﻨﺎ َ ‪ِ ‬‬ ‫ﭐﻻﻣﺎ‪. ‬‬ ‫‪ْ َ " -٢‬‬ ‫ﻣﻨﻌﺖ َ ْ َ‬ ‫ﭐﻟﻐﻠﻤﺎﻥ َﻭ ْ ِ َ‬ ‫ﻗﺪ َ َ َ َ‬ ‫ﻗﺪ‬ ‫ﺣﮑﻢ ِ ِﺑﻪ ﭐ‪ِ ُ‬ﻓﻲ َ َ‬ ‫َ َ‬ ‫ﻫﺬﺍ ْ ‪ِ ْ ُ ‬‬ ‫ﭐﻟﺒﺪﻳﻊ َ ْ‬ ‫ﻫﺬﺍ َﻣﺎ َ َ َ‬ ‫ﭐﻟﻈﻬﻮﺭ ْ َ ِ ْ ِ‬ ‫ﺍﻧﻪ ُ َ ‪‬‬ ‫ﺘﺐ ﭐ‪ِ َ ُ‬‬ ‫ﺍﺟﻮﺭ‬ ‫ﻣﻮﻓﻲ ُ ُ ْ ِ‬ ‫ﺟﺰﺍ‪َ ِ َ ‬‬ ‫ﺫﻟﮏ ِ ‪ُ ‬‬ ‫ﻟﮏ ِ َ‬ ‫َﮐ َ َ‬

‫ﭐﻟﻤﺤﺴﻨﻴﻦ " )ﺹ ‪ ١٣٢‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺑﻤﻠﻮﮎ (‬ ‫ُْ ْ ِ ِْ َ‬ ‫****‬

‫ﺹ ‪٣٩٨‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺧﻴﺎﻧﺖ ﻣﺎﻟﻰ ﺩﺭ ﻣﺸﺎﻏﻞ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻣﻨﺎ‪‬‬ ‫ﺷﻰ َﻭ ُ ْ ُ ْ‬ ‫ﻗﻮﻡ َﻻ ُ ُ ُ ْ‬ ‫ﺍﻳﺎﮐﻢ َﻳﺎ َ ْ‬ ‫‪ْ ُ  ِ " -١‬‬ ‫ﮐﻮﻧﻮﺍ ُ َ َ‬ ‫ﺗﺨﺎﻧﻮﺍ ِﻓﻲ َ ‪‬‬ ‫ﺑﻴﻦ َ ِ ‪ِ َ ‬‬ ‫ﭐﻟﻤﺤﺴﻨﻴﻦ " ‪.‬‬ ‫ﺑﺮﻳﺘﻪ َﻭ ُ ْ ُ ْ‬ ‫ﻣﻦ ْ ُ ْ ِ ِ ْ َ‬ ‫ﮐﻮﻧﻮﺍ ِ َ‬ ‫ﭐ‪َ ْ َ ِ‬‬

‫)ﺹ ‪ ١٩٠‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫‪ " -٢‬ﺍﻯ ﺩﻭﺳﺘﺎﻥ ﺍﻣﺎﻧﺖ ﺑﻤﺜﺎﺑﻪ ﺁﻓﺘﺎﺏ ﺟﻬﺎﻧﺘﺎﺏ ﺍﺳﺖ ﻭ ﺁﺳﻤﺎﻥ ﺍﻭ‬

‫ﻧﻴﺮ ﺍﻋﻈﻢ ﺭﺍ ﺑﻪ ﺍﺑﺮﻫﺎﻯ ﺧﻴﺎﻧﺖ‬ ‫ﺍﻧﺴﺎﻥ ﻭ ﺍﻓﻘﺶ ﻗﻠﺐ ‪ .‬ﻧﻴﮑﻮ ﮐﺴﻰ ﮐﻪ ﺍﻳﻦ ّ‬ ‫ﻭ ﺩﻧﺎﺋﺖ ﺳﺘﺮ ﻧﻨﻤﺎﻳﺪ ﺗﺎ ﺭﻭﺷﻨﺎﺋﻰ ﺁﻥ ﺟﻬﺎﻥ ﻭ ﺟﻬﺎﻧﻴﺎﻥ ﺭﺍ ﺭﻭﺷﻦ ﻧﻤﺎﻳﺪ "‪.‬‬ ‫***‬

‫)ﺹ ‪ ٥٥‬ﻓﻀﺎﺋﻞ ﺍﺧﻼﻕ (‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﺩﻭﺍﺋﺮ ﺣﮑﻮﻣﺖ ﻣﺴﺘﺨﺪﻡ ‪ ،‬ﺑﺎﻳﺪ ﺑﻨﻬﺎﻳﺖ ﺍﺳﺘﻐﻨﺎء ﻭ‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﺣﺮﮐﺖ ﻭ ﺑﻤﻮﺍﺟﺐ ﺧﻮﻳﺶ ﻗﻨﺎﻋﺖ ﻧﻤﺎﻳﻨﺪ "‬ ‫ﭘﺎﮐﻰ ﻭ ﺁﺯﺍﺩﮔﻰ ﻭ ّ‬ ‫) ﺹ ‪ ٤٨‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫‪ " -٢‬ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﺨﺪﻣﺎﺕ ﻣﺨﺼﻮﺻﻨﺪ ﻭ ﺩﺭ ﺍﻣﻮﺭ ﺍﺩﺍﺭﻩ ﻣﻨﺼﻮﺏ ‪،‬‬

‫ﺑﺎﻳﺪ ﭼﺎﮐﺮﺍﻥ ﺻﺎﺩﻕ ﺑﺎﺷﻨﺪ ﻭ ﺑﻨﺪﮔﺎﻥ ﻣﻮﺍﻓﻖ ﻳﻌﻨﻰ ﺑﺨﺼﺎﺋﻞ ﺣﻤﻴﺪﻩ ﻭ‬ ‫ﻣﻘﺮﺭﻯ ﺧﻮﻳﺶ ﻗﻨﺎﻋﺖ ﮐﻨﻨﺪ ﻭ‬ ‫ﻣﺘﺼﻒ ﮔﺮﺩﻧﺪ ﻭ ﺑﻪ ّ‬ ‫ﻓﻀﺎﺋﻞ ﭘﺴﻨﺪﻳﺪﻩ ّ‬

‫ﻓﺨﺮ‬ ‫ﺑﺼﺪﺍﻗﺖ ﺭﻓﺘﺎﺭ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺍﺯ ﺣﺮﺹ ﺑﻴﺰﺍﺭ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﻃﻤﻊ ﺩﺭ ﮐﻨﺎﺭ‪ِ ...‬‬

‫ﻣﺆﻭﻧﮥ ﺯﻫﻴﺪﻩ ﻗﻨﺎﻋﺖ ﻧﻤﺎﻳﺪ ﻭ ﺳﺒﺐ ﺳﻌﺎﺩﺕ ﻓﻘﺮﺍﻯ‬ ‫ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﻪ ْ‬ ‫ﺹ ‪٣٩٩‬‬

‫ﻫﻤﺖ ﻭ ﺧﺪﻣﺖ ﺭﺍ‬ ‫ﺭﻋﻴﺖ ﺷﻮﺩ ﻭ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﺭﺍ ﻣﺴﻠﮏ ﺧﻮﻳﺶ ﮐﻨﺪ ﻭ ّ‬ ‫ّ‬ ‫ﻣﻨﻬﺞ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﺪ ‪ .‬ﺍﻳﻦ ﺷﺨﺺ ﻭﻟﻮ ﻣﺤﺘﺎﺝ ﺑﺎﺷﺪ ﻭﻟﻰ ﺑﺮ ﮔﻨﺞ ﺭﻭﺍﻥ ﭘﻰ‬

‫ﺍﺑﺪﻳﻪ ﺣﺼﻮﻝ ﻧﻤﺎﻳﺪ "‪) .‬ﺹ ‪ ٢٨٤-٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﻋﺰﺕ‬ ‫ّ‬ ‫ﺑﺮﺩ ﻭ ّ‬

‫ﻣﺄﻣﻮﺭﻳﺖ ﺭﺍ‬ ‫‪ " -٣‬ﻫﺮﻳﮏ ﮐﻪ ﺩﺭ ﺩﺍﻳﺮﮤ ﺣﮑﻮﻣﺖ ﻣﺴﺘﺨﺪﻣﻨﺪ ﺑﺎﻳﺪ‬ ‫ّ‬

‫ﻋﻔﺖ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﭘﺮﺩﺍﺯﻧﺪ ﻭ ﺍﺯ‬ ‫ﺗﻘﺮﺏ ﺑﺪﺭﮔﺎﻩ ﮐﺒﺮﻳﺎء ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ّ‬ ‫ﺍﺳﺒﺎﺏ ّ‬

‫ﻣﻘﺮﺭﻯ ﻗﻨﺎﻋﺖ ﮐﻨﻨﺪ ﻭ ﻣﺪﺍﺭ‬ ‫ﺭﺷﻮﺕ ﻭ ﺍﺭﺗﮑﺎﺏ ّ‬ ‫ﺑﮑﻠﻰ ﺑﻴﺰﺍﺭ ﮔﺮﺩﻧﺪ‪ .‬ﺑﻪ ّ‬

‫ﺍﻓﺘﺨﺎﺭ ﺭﺍ ﻋﻘﻞ ﻭ ﮐﻔﺎﻳﺖ ﻭ ﺩﺭﺍﻳﺖ ﺩﺍﻧﻨﺪ‪ .‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﻪ ﺭﻏﻴﻔﻰ ﺍﺯ ﻧﺎﻥ‬

‫ﺳﺮﻭﺭ ﻋﺎﻟﻤﻴﺎﻥ ﺍﺳﺖ‬ ‫ﻗﻨﺎﻋﺖ ﮐﻨﺪ ﻭ ﺑﺎﻧﺪﺍﺯﮤ ﺧﻮﻳﺶ ﺑﻌﺪﺍﻟﺖ ﻭ ﺍﻧﺼﺎﻑ ﭘﺮﺩﺍﺯﺩ َ َ‬

‫ﻭ ﻣﻤﺪﻭﺡ ﺗﺮﻳﻦ ﺁﺩﻣﻴﺎﻥ ‪ .‬ﺑﺰﺭﮔﻮﺍﺭ ﺍﺳﺖ ﻭﻟﻮ ﮐﻴﺴﻪ ﺗﻬﻰ ‪ .‬ﺳﺮﻭﺭ ﺁﺯﺍﺩﮔﺎﻥ‬

‫ﻋﺰﺕ ﻭ ﺍﻓﺘﺨﺎﺭ ﺍﻧﺴﺎﻥ ﺑﻔﻀﺎﺋﻞ ﻭ ﺧﺼﺎﺋﻞ‬ ‫ﺍﺳﺖ ﻭﻟﻮ ﺟﺎﻣﻪ ﮐﻬﻨﻪ ﻭ ﻋﺘﻴﻖ ‪ّ .‬‬ ‫ﻭﺍﻻ ﺍﻣﻮﺍﻝ ﺩﻧﻴﺎ‬ ‫ﺗﻘﺮﺏ ﺩﺭﮔﺎﻩ ﮐﺒﺮﻳﺎء ّ‬ ‫ﺣﻤﻴﺪﻩ ﺍﺳﺖ ﻭ ﺷﺮﻑ ﻭ ﻣﻨﻘﺒﺘﺶ ﺑﻪ ّ‬

‫ﻣﺘﺎﻉ ﻏﺮﻭﺭ ﺍﺳﺖ ﻭ ﻃﺎﻟﺒﺎﻥ ﺍﺯ ﺍﻫﻞ ﺷﺮﻭﺭ ﻭ ﻋﻨﻘﺮﻳﺐ ﻣﺄﻳﻮﺱ ﻭ ﻣﺨﺬﻭﻝ ‪ .‬ﺍﻳﻦ‬

‫ﻋﻔﺖ ﻭ‬ ‫ﺑﻬﺘﺮ ﻳﺎ ﺍﻳﻨﮑﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﺭﻓﺘﺎﺭ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ّ‬

‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺍﺯ ﮔﻨﺞ ﺭﻭﺍﻥ ﺧﻮﺷﺘﺮ"‬ ‫ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﺻﺪﺍﻗﺖ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﮔﺮﺩﺩ ‪ّ .‬‬ ‫)ﺹ ‪ ٦٤-٥‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫‪ " -٤‬ﺟﻤﻴﻊ ﻣﺄﻣﻮﺭﻳﻦ ﺍﺯ ﺻﻐﻴﺮ ﻭ ﮐﺒﻴﺮ ﺑﺎﻳﺪ ﺩﺭ ﻧﻬﺎﻳﺖ ﻋﺼﻤﺖ ﻭ‬

‫ﻋﻔﺖ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﺑﻪ ﺟﻴﺮﻩ ﻭ ﻣﻮﺍﺟﺐ ﺟﺰﺋﻰ ﺧﻮﻳﺶ ﻗﻨﺎﻋﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺳﺖ‬ ‫ّ‬ ‫ﻭ ﺩﺍﻣﻦ ﺭﺍ ﭘﺎﮎ ﺩﺍﺭﻧﺪ‪ ...‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﺤﮑﻮﻣﺖ ﻋﺎﺩﻟﻪ ﺧﻴﺎﻧﺖ ﮐﻨﺪ ﺑﺨﺪﺍ‬ ‫ﺧﻴﺎﻧﺖ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺧﺪﻣﺖ ﮐﻨﺪ ﺑﺨﺪﺍ ﺧﺪﻣﺖ ﮐﺮﺩﻩ ﺍﺳﺖ "‪.‬‬ ‫)ﺹ ‪ ٢٨٦-٧‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫ﺹ ‪٤٠٠‬‬

‫‪ " -٥‬ﭼﻘﺪﺭ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﮐﻪ ﻏﺎﻓﻞ ﻭ ﻧﺎﺩﺍﻥ ﺑﺎﺷﺪ ﻭ ﭘﺴﺖ ﻃﻴﻨﺖ ﮐﻪ‬

‫ﺒﺘﻪ ﺣﺸﺮﺍﺕ ﺍﺭﺽ ﺑﺮ‬ ‫ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﻭﺳﺎﺥ ﺍﺭﺗﮑﺎﺏ ﻭﺧﻴﺎﻧﺖ ﺩﻭﻟﺖ ﺑﻴﺎﻻﻳﺪ ﻭ ﺍﻟ ّ‬ ‫)ﺹ ‪ ٦٧‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫ﺍﻭ ﺗﺮﺟﻴﺢ ﺩﺍﺭﻧﺪ "‪.‬‬

‫ﺫﺭﻩ ﺍﻯ ﺧﻴﺎﻧﺖ ﮐﻨﺪ ﻭ ﻳﺎﺩﺭ ﺍﻣﻮﺭ‬ ‫‪ "-٦‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻣﻌﺎﺫ ﺍ‪ ‬ﻳﮑﻰ ّ‬

‫ﺭﻋﻴﺖ‬ ‫ﻣﻮﮐﻮﻟﮥ ﺧﻮﻳﺶ ﺗﻬﺎﻭﻥ ﻭ ﺳﺴﺘﻰ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﺧﻮﺩ ﻣﻘﺪﺍﺭ ﺩﻳﻨﺎﺭﻯ ﺑﺮ ّ‬

‫ﺗﻌﺪﻯ ﮐﻨﺪ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﻣﻨﻔﻌﺖ ﺧﺼﻮﺻﻰ ﺧﻮﻳﺶ ﺟﻮﻳﺪ ﻭ ﻓﻮﺍﺋﺪ ﺷﺨﺼﻰ‬ ‫ّ‬ ‫ﺍﻟﺒﺘﻪ ﻣﺤﺮﻭﻡ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﺣﻀﺮﺕ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺷﻮﺩ ‪ .‬ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ﺩﺭ‬ ‫ﻃﻠﺒﺪ ّ‬

‫ﺁﻧﭽﻪ ﺗﺤﺮﻳﺮ ﻳﺎﻓﺖ ﻗﺼﻮﺭ ﻧﻨﻤﺎﺋﻴﺪ "‪.‬‬

‫)ﺹ ‪ ٢٨٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫‪ " -٧‬ﺑﻪ ﻣﻮﺍﺟﺐ ﺧﻮﻳﺶ ﻗﻨﺎﻋﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺪﻭﻥ ﺁﻥ ﺑﻪ ﺍﺭﺗﮑﺎﺏ ﻓﻠﺴﻰ‬ ‫ﻣﻄﻬﺮ ﺍﻣﺮﺍ‪ ‬ﺁﻟﻮﺩﻩ ﮔﺮﺩﺩ"‪.‬‬ ‫ﺫﻳﻞ ﺧﻮﻳﺶ ﺭﺍﻧﻴﺎﻻﻳﻨﺪ ﺯﻳﺮﺍ ﺫﻳﻞ‬ ‫ّ‬ ‫)ﺹ ‪ ٦٧‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫‪ " -٨‬ﺍﮔﺮ ﮐﺴﻰ ﺭﺍ ﺩﻳﺪﻯ ﮐﻪ ﻧﻈﺮ ﺑﻤﺎﻝ ﻭ ﻃﻤﻊ ﺩﺭ ﺍﻣﻮﺍﻝ ﻧﺎﺱ‬

‫ﺩﺍﺭﺩ ﺑﺪﺍﻥ ﮐﻪ ﺍﻭ ﺍﺯ ﺍﻫﻞ ﺑﻬﺎ ﻧﻴﺴﺖ ‪ .‬ﺍﻫﻞ ﺑﻬﺎ ﮐﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺍﮔﺮ‬

‫ﻓﻀﻪ ﺭﺳﻨﺪ ﭼﻮﻥ ﺑﺮﻕ ﺩﺭ ﮔﺬﺭﻧﺪ ﻭ ﺍﺑﺪﴽ ﺍﻋﺘﻨﺎ ﻧﻨﻤﺎﻳﻨﺪ "‪.‬‬ ‫ﺑﻮﺍﺩﻯ ﺫﻫﺐ ﻭ ّ‬

‫)ﺹ ‪ ٣٥-٦‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪( ١٢٩‬‬

‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ "ﺍﻣﺎﻧﺖ " ‪" -‬ﻧﻬﻰ ﺍﺯ ﺭﺷﻮﺕ ﻭ ﺍﺭﺗﺸﺎء"‬

‫ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬

‫ﺹ ‪٤٠١‬‬

‫*****‬

‫ﻣﮑﺮﻭﻫﻴﺖ ﺁﻥ "‬ ‫"ﺩﺧﺎﻥ ﻭ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫‪ " -١‬ﻳﮏ ﻣﻌﻨﻰ ﺍﺯ ﻣﻌﺎﻧﻰ ﺷﺠﺮﮤ ﻣﻠﻌﻮﻧﻪ ُﺩﺧﺎﻧﺴﺖ ﮐﻪ ﻣﮑﺮﻭﻩ ﺍﺳﺖ ﻭ‬

‫ﻣﻀﺮ ﺍﺳﺖ ﻭ ﻣﺴﻤﻮﻡ ﺗﻀﻴﻴﻊ ﻣﺎﻝ ﺍﺳﺖ ﻭ ﺟﺎﻟﺐ ﺍﻣﺮﺍﺽ ﻭ ﻣﻼﻝ "‬ ‫ﻣﺬﻣﻮﻡ ﻭ‬ ‫ّ‬ ‫)ﺹ ‪ ٢٩٢‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﻣﻀﺮﻩ‬ ‫ﻣﻨﻬﻴﺎﺕ ﺩﻳﮕﺮ ﮐﻪ ﺿﺮﺭ ﻓﻮﺭﻯ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﺗﺄﺛﻴﺮﺍﺕ‬ ‫ﺍﻣﺎ‬ ‫ّ‬ ‫ّ‬ ‫‪ّ " -٢‬‬

‫ﻣﻨﻬﻴﺎﺕ ﻧﻴﺰ ﻋﻨﺪﺍ‪ ‬ﻣﮑﺮﻭﻩ ﻭ ﻣﺬﻣﻮﻡ ﻭ ﻣﺪﺣﻮﺭ‬ ‫ﺑﺘﺪﺭﻳﺞ ﺣﺎﺻﻞ ﮔﺮﺩﺩ‪ ،‬ﺁﻥ‬ ‫ّ‬

‫ﻭﻟﻰ ﺣﺮﻣﺖ ﻗﻄﻌﻰ ﻣﻨﺼﻮﺹ ﻧﻪ ﺑﻠﮑﻪ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﻭ ﻃﻬﺎﺭﺕ ﻭ ﭘﺎﮐﻰ ﻭ‬

‫ﺻﺤﺖ ﻭ ﺁﺯﺍﺩﮔﻰ ﻣﻘﺘﻀﻰ ﺁﻥ ‪ .‬ﺍﺯ ﺁﻧﺠﻤﻠﻪ ُﺷﺮﺏ ﺩﺧﺎﻥ ﺍﺳﺖ ﮐﻪ ﮐﺜﻴﻒ‬ ‫ﺣﻔﻆ‬ ‫ّ‬

‫ﻣﺴﻠﻢ ﻋﻤﻮﻡ ﻭ‬ ‫ﺍﺳﺖ ﻭ ﺑﺪﺑﻮ ﻭ ﮐﺮﻳﻪ ﺍﺳﺖ ﻭ ﻣﺬﻣﻮﻡ ﻭ ﺑﺘﺪﺭﻳﺞ‬ ‫ﻣﻀﺮﺗﺶ ّ‬ ‫ّ‬

‫ﺍﻃﺒﺎء ﺣﺎﺫﻗﻪ ُﺣﮑﻢ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﻭ ﺗﺠﺮﺑﻪ ﻧﻴﺰ ﮔﺮﺩﻳﺪﻩ ﮐﻪ ﺟﺰﺋﻰ ﺍﺯ ﺍﺟﺰﺍء‬ ‫ﺟﻤﻴﻊ ّ‬ ‫ﻣﺘﻨﻮﻉ ‪ .‬ﺍﻳﻦ‬ ‫ّ‬ ‫ﺳﻢ ﻗﺎﺗﻞ ﺍﺳﺖ ﻭ ﺷﺎﺭﺏ ﻣﻌﺮﺽ ﻋﻠﻞ ﻭ ﺍﻣﺮﺍﺽ ّ‬ ‫ﻣﺮﮐﺒﮥ ﺩﺧﺎﻥ ّ‬

‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺷﺮﺑﺶ ﮐﺮﺍﻫﺖ ﺗﻨﺰﻳﻬﻰ ﺑﻪ ﺗﺼﺮﻳﺢ ﻭﺍﺭﺩ "‪.‬‬

‫)ﺹ ‪ ١٤٤‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ﻭ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺸﻬﻮﺭ ﺑﻪ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﻨﺪﺍﻟﺤﻖ ﻣﺬﻣﻮﻡ ﻭ ﻣﮑﺮﻭﻩ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﮐﺜﺎﻓﺖ‬ ‫‪ُ " -٣‬ﺷﺮﺏ ُﺩﺧﺎﻥ‬ ‫ّ‬

‫ﻣﻀﺮﺕ ﻭﻟﻮ ﺗﺪﺭﻳﺠﴼ " )ﺹ ‪ ١٤٥‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﻁ ﺁﻣﺮﻳﮑﺎ(‬ ‫ﻭ ﺩﺭ ﻏﺎﻳﺖ‬ ‫ّ‬ ‫ﺹ ‪٤٠٢‬‬

‫ﻋﺒﺪﺍﻟﻮﻫﺎﺏ‬ ‫‪ " -٤‬ﻫﻮﺍ‪ ‬ﺍﻯ ﺑﻨﺪﮤ ﺍﻟﻬﻰ ﻧﺎﻣﻪ ﺍﻯ ﮐﻪ ﺑﺠﻨﺎﺏ ﻣﻴﺮﺯﺍ‬ ‫ّ‬

‫ﻣﺮﻗﻮﻡ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻯ ﻣﻼﺣﻈﻪ ﮔﺮﺩﻳﺪ ‪ .‬ﺳﺒﺐ ﺑﻬﺠﺖ ﻭ ﺳﺮﻭﺭ ﺷﺪ ﺯﻳﺮﺍ ﻣﺮﻗﻮﻡ‬

‫ﺍﺣﺒﺎ ﻓﻮﺭﺍ ﺗﺮﮎ ﻧﻤﻮﺩﻧﺪ ﻭ ﺩﺧﺎﻥ‬ ‫ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ﮐﻪ ﺑﻮﺻﻮﻝ ﻣﮑﺘﻮﺏ ﺩﺧﺎﻥ ‪ّ ،‬‬

‫ﻣﻠﻔﻮﻑ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺍﻧﺪﺍﺧﺘﻨﺪ ‪ .‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺿﺮﺭ ﻭ ﺯﻳﺎﻥ ﺍﻳﻦ ﺩﻭﺩ ﺑﻰ ﻧﻔﻊ ﻭ‬

‫ﺑﮑﻠﻰ ﻣﻌﻠﻮﻝ ﻧﻤﺎﻳﺪ ﻭ ﺍﻋﺼﺎﺏ ﺭﺍ‬ ‫ﺳﻮﺩ ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ‪ .‬ﺍﺟﺴﺎﻡ ﺭﺍ ّ‬

‫ﻋﻠﻮﻳﻪ ﻣﻤﻨﻮﻉ‬ ‫ﺭﺧﺎﻭﺕ ﻭ ﻣﺴﺘﻰ ﺑﺨﺸﺪ ﻭ ﺩﻣﺎﻍ ﻳﻌﻨﻰ ﻣﻐﺰ ﺭﺍ ﺍﺯ ﺍﺣﺴﺎﺳﺎﺕ‬ ‫ّ‬

‫ﻣﻀﺮ ﻫﺎﺋﻞ ﻧﻤﺎﻳﺪ ﻭ ﻫﻤﻮﺍﺭﻩ ﺑﺂﻧﭽﻪ‬ ‫ﺍﻟﺒﺘﻪ ﺗﺮﮎ ﺍﻳﻦ‬ ‫ّ‬ ‫ﻧﻤﺎﻳﺪ ‪ ...‬ﺷﺨﺺ ﻋﺎﻗﻞ ّ‬

‫ﺻﺤﺖ ﻭ ﺳﻼﻣﺖ ﺍﺳﺖ ﭘﺮﺩﺍﺯﺩ ‪). "....‬ﺹ ‪ ١٧٤-٥‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ (‬ ‫ﺳﺒﺐ‬ ‫ّ‬ ‫****‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻣﺘﻨﺒﻪ‬ ‫ﺍﺣﺒﺎ ﺭﺍ‬ ‫ّ‬ ‫ﻣﺘﺬﮐﺮ ﻭ ّ‬ ‫‪ " -١‬ﺩﺭ ﺧﺼﻮﺹ ﺷﺮﺏ ُﺩﺧﺎﻥ ﻋﻤﻮﻡ ّ‬

‫ﻣﻀﺮﻩ ﺍﻧﺘﺸﺎﺭ ﺩﻫﻴﺪ "‪.‬‬ ‫ﺩﺍﺭﻳﺪ ﻭ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﺭﺍﺟﻊ ﺑﺎﻳﻦ ﻋﺎﺩﺕ‬ ‫ّ‬

‫)ﺹ ‪ ٨٦‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪ ١٩٢٢ -٤٨‬ﺑﺪﻳﻊ (‬ ‫***‬

‫ﺹ ‪٤٠٣‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺩﺭﻭﻏﮕﻮﺋﻰ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﺯﺑﺎﻥ ﮔﻮﺍﻩ ﺭﺍﺳﺘﻰ ﻣﻦ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺑﺪﺭﻭﻍ ﻣﻴﺎﻻﺋﻴﺪ "‪.‬‬

‫)ﺹ ‪ ٢٦٥‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪( ‬‬

‫‪ " -٢‬ﻟﺴﺎﻥ ﻣﺸﺮﻕ ﺍﻧﻮﺍﺭ ﺻﺪﻕ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﻣﻄﻠﻊ ﮐﻠﻤﺎﺕ ﮐﺬﺏ‬ ‫ﻣﻨﻤﺎﺋﻴﺪ "‪.‬‬

‫)ﺹ ‪ ١٤٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫‪ " -١‬ﺑﺪﺗﺮﻳﻦ ﺍﺧﻼﻕ ﻭ ﻣﺒﻐﻮﺽ ﺗﺮﻳﻦ ﺻﻔﺎﺕ ﮐﻪ ﺍﺳﺎﺱ ﺟﻤﻴﻊ‬

‫ﺷﺮﻭﺭ ﺍﺳﺖ ﺩﺭﻭﻍ ﺍﺳﺖ ‪ .‬ﺍﺯ ﺍﻳﻦ ﺑﺪﺗﺮ ﻭ ﻣﺬﻣﻮﻡ ﺗﺮ ﺻﻔﺘﻰ ﺩﺭ ﻭﺟﻮﺩ‬

‫ﺗﺼﻮﺭ ﻧﮕﺮﺩﺩ‪ .‬ﻫﺎﺩﻡ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﺭﺫﺍﺋﻞ ﻧﺎﻣﺘﻨﺎﻫﻰ ‪.‬‬

‫ﺍﺯ ﺍﻳﻦ ﺻﻔﺖ ﺑﺪﺗﺮ ﺻﻔﺘﻰ ﻧﻴﺴﺖ ‪ .‬ﺍﺳﺎﺱ ﺟﻤﻴﻊ ﻗﺒﺎﺋﺢ ﺍﺳﺖ "‬

‫)ﻣﻔﺎﻭﺿﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻗﻄﻌﻪ ‪ -٥٧‬ﺫﻳﻞ ﻋﻨﻮﺍﻥ ﺍﺧﻼﻕ ﻣﺘﻔﺎﻭﺗﮥ ﻧﻮﻉ ﺍﻧﺴﺎﻥ (‬

‫ﺳﻴﺌﺎﺕ ﮐﺬﺏ‬ ‫‪ " -٢‬ﺟﻤﻴﻊ ﻣﻌﺎﺻﻰ ﺑﻴﮑﻄﺮﻑ ﻭ ﮐﺬﺏ ﺑﻴﮑﻄﺮﻑ ﺑﻠﮑﻪ ّ‬ ‫ﺿﺮﺵ ﺑﻴﺸﺘﺮ ‪ .‬ﺭﺍﺳﺖ ﮔﻮ ﻭ ﮐﻔﺮ ﺑﮕﻮ ﺑﻬﺘﺮ ﺍﺯﺁﻧﺴﺘﮑﻪ‬ ‫ﺍﻓﺰﻭﻥ ﺗﺮ ﺍﺳﺖ ﻭ ّ‬

‫ﮐﻠﻤﮥ ﺍﻳﻤﺎﻥ ﺑﺮ ﺯﺑﺎﻥ ﺭﺍﻧﻰ ﻭ ﺩﺭﻭﻍ ﮔﻮﺋﻰ ‪ .‬ﺍﻳﻦ ﺑﻴﺎﻥ ﺑﺠﻬﺖ ﻧﺼﻴﺤﺖ َﻣﻦ ﻓﻰ‬

‫ﺍﻟﻌﺎﻟﻢ ﺍﺳﺖ "‪.‬‬ ‫َ‬

‫)ﺹ ‪ ١٦٩‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺹ ‪٤٠٤‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺍﻟﺒﺘﻪ ﺑﻬﻴﭻ ِ‬ ‫ﻃﺒﻰ ﮐﻪ ﻣﺨﺎﻟﻒ ﺻﺪﻕ ﻭ‬ ‫ﻭﺟﻪ ِﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺗﺼﺪﻳﻖ ّ‬ ‫‪ّ " -١‬‬ ‫ﺣﻘﻴﻘﺖ ﺑﺎﺷﺪ ﺍﺣﺪﻯ ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﻧﺒﺎﻳﺪ ﺑﮕﻴﺮﻧﺪ "‪.‬‬

‫)ﺹ ‪ ٢٠٩‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﻭ ﺩﺭ ﻫﻴﻤﻦ ﺗﻮﻗﻴﻊ ﻣﻨﻴﻊ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ِ‬ ‫ﺻﻔﺎﺕ‬ ‫ﺷﻴﻢ ﻭ‬ ‫‪ " -٢‬ﺻﺮﺍﺣﺖ ﻭ ﺻﺪﺍﻗﺖ ّ‬ ‫ﻣﺮﺟﺢ ﺑﺮ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﻭ ﺍﺯ ِ َ‬

‫ﻣﻘﺪﺳﮥ ﺍﻫﻞ ﺑﻬﺎ ﻣﺤﺴﻮﺏ ﻭ َ ِ ِ‬ ‫ﭐﻻﻣﺘﻴﺎﺯ ﺟﻤﻊ ﺍﻫﻞ ﺑﻬﺎء‬ ‫ﻣﻤﺪﻭﺣﮥ ﻣﺤﺒﻮﺑﮥ ّ‬ ‫ﻣﺎﺑﻪ ْ ِ ْ ِ َ‬

‫ﺍﺯ ﺳﺎﻳﺮ ﻃﻮﺍﺋﻒ ﻭ ﺍﺩﻳﺎﻥ ﻭ ﺍﻗﻮﺍﻡ ﺩﺭ ﺁﻥ ﺍﻗﻠﻴﻢ ﺍﺳﺖ ‪ .‬ﻣﺮﺍﻋﺎﺕ ﺍﻳﻦ ﻣﺒﺪﺃ ﻗﻮﻳﻢ‬ ‫ﻭ ﻋﺪﻡ ﺍﻧﺤﺮﺍﻑ ﺍﺯ ﺍﻳﻦ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﭼﻪ ﺩﺭ ﺍﻇﻬﺎﺭ ﻋﻘﻴﺪﻩ ﻭ ﭼﻪ ﺩﺭ ﻣﻮﺍﺭﺩ‬ ‫ﺍﻣﺮﻳﻪ ﻭ ﻳﺎ ﺩﺧﻮﻝ ﺩﺭ ﺳﻠﮏ ﻧﻈﺎﻡ ﻭ ﻳﺎ ﺗﺤﺼﻴﻞ ﺍﺟﺎﺯﻩ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﺩﺧﻮﻝ ﮐﺘﺐ ّ‬

‫ﺍﻭﻝ ﻓﺮﻳﻀﻴﮥ ﻣﺆﻣﻨﻴﻦ ﻭ ﻣﺆﻣﻨﺎﺕ ﺍﺳﺖ "‪.‬‬ ‫ﺯﻳﺎﺭﺕ ﻣﻘﺎﻣﺎﺕ ّ‬ ‫ﻣﻘﺪﺳﻪ ّ‬

‫)ﺹ ‪ ٢٠٩‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫‪ " -٣‬ﺩﺭﺑﺎﺭﮤ ﺍﻳﻨﮑﻪ ﺁﻳﺎ ﺻﻼﺡ ﺍﺳﺖ ﺑﺨﺎﻃﺮ ﻧﺠﺎﺕ ﮐﺴﻰ ﺑﻐﻴﺮ ﺣﻘﻴﻘﺖ‬

‫ﺳﺨﻨﻰ ﮔﻔﺘﻪ ﺷﻮﺩ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﻣﺎ ﺑﻬﻴﭻ ﻭﺟﻪ ﻧﺒﺎﻳﺪ ﺑﺮ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺑﺎﻳﺪ ﺳﻌﻰ ﮐﻨﻴﻢ ﺍﺯ ﺭﺍﻩ‬ ‫ﺧﻼﻑ ﺣﻘﻴﻘﺖ ﺻﺤﺒﺘﻰ ﺑﮑﻨﻴﻢ ّ‬

‫ﻣﺼﻮﺏ (‬ ‫ﻣﻮﺟﻪ ﺗﺮﻯ ﺑﺂﻥ ﺷﺨﺺ ﮐﻤﮏ ﻧﻤﺎﺋﻴﻢ "‪).‬ﺹ ‪ ٩‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬ ‫ّ‬

‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺖ "ﺻﺪﺍﻗﺖ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﺋﻴﺪ *‬ ‫****‬

‫ﺹ ‪٤٠٥‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺩﺳﺖ ﺑﻮﺳﻴﺪﻥ ﻭ ﺑﺮ ﭘﺎﻯ‬

‫ﺍﻓﺘﺎﺩﻥ ﻭ ﺳﺠﺪﻩ ﻳﺎ ﺗﻌﻈﻴﻢ ﻧﻤﻮﺩﻥ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺗﻘﺒﻴﻞ ْ َ َ ِ‬ ‫ﻫﺬﺍ‬ ‫ﭐﻟﮑﺘﺎﺏ َ َ‬ ‫‪ْ َ " -١‬‬ ‫ﻋﻠﻴﮑﻢ َ ْ ِ ْ ُ‬ ‫ﭐﻻﻳﺎﺩﻱ ِﻓﻲ ْ ِ َ ِ‬ ‫ﺣﺮﻡ َ َ ْ ُ ْ‬ ‫ﻗﺪ ُ ‪َ ‬‬ ‫ﭐﻟﻌﺰﻳﺰﭐﻟﺤﮑﺎﻡ "‪.‬‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﻋﻨﻪ ِ ْ‬ ‫َﻣﺎ ُ ِ ْ ُ ْ‬ ‫ﻟﺪﻥ َ ‪ُ ُ ‬‬ ‫ﻧﻬﻴﺘﻢ َ ْ ُ‬ ‫ﺭﺑﮑﻢ ْ َ ِ ْ ِ ْ ‪ِ ‬‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﻣﻨﻴﻊ ﻣﺒﺎﺭﮐﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫)‪(K ٣٤‬‬

‫ﺍﻥ ‪ِ ‬‬ ‫ﺗﻠﻘﺎ‪‬‬ ‫‪ ِ " -٢‬‬ ‫ﭐﻟﺬﻱ َ َ َ ْ َ َ َ َ‬ ‫ﻭﭐﻟﺤﻀﻮﺭ ِ ْ َ‬ ‫ﭐﻟﻘﺼﻮﻯ َ ْ ُ ُ ْ َ‬ ‫ﻗﺼﺪﭐﻟﻐﺎﻳﺔ ْ ُ ْ َ ٰ‬ ‫ﻭﺟﻪ َ ِ ِ‬ ‫َ ِْ‬ ‫ﭐﻟﻘﻠﻢ‬ ‫ﻟﻪ َ ْ‬ ‫ﺍﻥ َ ‪َ ِ ‬‬ ‫ﺍﻣﺮﻩ ْ َ َ ُ‬ ‫ﻳﺘﺒﻊ َﻣﺎ َ َ َ ُ‬ ‫ﭐﻟﻮﺭﻯ َ ُ‬ ‫ﻣﺎﻟﮏ ْ َ َ ٰ‬

‫ﻋﻦ‬ ‫ﻟﺪﻥ َ ِ ْ ٍ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﻳﻤﻨﻌﮑﻢ َ ِ‬ ‫ﭐﻻﻋﻠﻰ ِ ْ‬ ‫ﺍﻧﻪ َ ْ َ َ ُ ْ‬ ‫ﻋﻠﻴﻢ ‪ُ  ِ .‬‬ ‫ﻋﺰﻳﺰ َ ِ ْ ٍ‬ ‫ْ َ َْ ٰ‬

‫ِ‬ ‫ﻋﻠﻰ َ َ ِ‬ ‫ﻫﺬﺍ‬ ‫ﻏﻴﺮﻱ َ َ‬ ‫ﻭﺍﻗﺪﺍﻡ َ ْ ِ‬ ‫ِْ ْ ِ َ‬ ‫ﭐﻻﻧﺤﻨﺎ‪َ ‬ﻭ ْ ْ ِ َ ِ‬ ‫ﻗﺪﻣﻲ َ َ ْ َ ِ‬ ‫ﭐﻻﻧﻄﺮﺍﺡ َ َ ٰ‬ ‫ﺣﮑﻴﻢ ‪...‬‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﻧﺰﻟﻨﺎﻩ ِﻓﻲ ْ ِ َ ِ‬ ‫ﭐﻟﮑﺘﺎﺏ ِ ْ‬ ‫َﻣﺎ َ ‪ُ َ ْ ‬‬ ‫ﻋﻠﻴﻢ َ ِ ْ ٍ‬ ‫ﻟﺪﻥ َ ِ ْ ٍ‬

‫ﺣﻴﻦ ْ ُ ُ ْ ِ‬ ‫ﺒﻠﻮﺍ ْ َ َ ِ‬ ‫ﺍﻧﻪ‬ ‫َ َُ‬ ‫ﭐﻻﻳﺎﺩﻱ َﻭ َﻻ َ ْ َ ُ ْ‬ ‫ﻻﺗﻘ ‪ْ ُ ‬‬ ‫ﭐﻟﻮﺭﻭﺩ ِ ‪ُ ‬‬ ‫ﺗﻨﺤﻨﻮﺍ ِ ْ َ‬

‫ﻳﺄﻣﺮﮐﻢ ِ ْ َ ْ ُ ْ ِ‬ ‫ﻟﻴﺲ‬ ‫َ ُ​ُ ُ ْ‬ ‫ﻫﻮ ْ ٓ ِ ُ‬ ‫ﭐﻟﻤﺠﻴﺐ ‪َ ْ َ .‬‬ ‫ﺑﭑﻟﻤﻌﺮﻭﻑ َﻭ ُ َ‬ ‫ﭐﻻﻣﺮ ْ ُ ِ ْ ُ‬

‫ِ‬ ‫ِ َ َ ٍ‬ ‫ﭐﺳﺘﻮﻯ‬ ‫ﻧﻔﺲ َ َ‬ ‫ﻻﺣﺪ َ ْ‬ ‫ﻳﺘﺬﻟﻞ ِ ْ َ‬ ‫ﺍﻥ َ َ ‪َ ‬‬ ‫ﻋﻨﺪ َ ْ ٍ‬ ‫ﻫﺬﺍ ُ ْ ُ‬ ‫ﺣﮑﻢ ﭐ‪ِ ِ‬ﺍﺫ ْ َ َ ٰ‬

‫ﭐﻟﻌﺮﺵ ِ ُ ْ َ ٍ‬ ‫ﻋﻠﻴﮑﻢ‬ ‫َ​َ‬ ‫ﻣﺒﻴﻦ ‪ْ َ ...‬‬ ‫ﺑﺴﻠﻄﺎﻥ ُ ِ ْ ٍ‬ ‫ﻋﻠﻰ ْ َ ْ ِ‬ ‫ﺮﻡ َ َ ْ ُ ُ‬ ‫ﻗﺪ ُﺣ ‪َ ‬‬

‫ِ‬ ‫ﮐﺬﻟﮏ‬ ‫‪ُ ْ ِْ‬‬ ‫ﭐﻻﻧﺤﻨﺎء َ َ ِ َ‬ ‫ﭐﻟﺴﺠﻮﺩ َﻭ ْ ِ ْ ِ َ ُ‬ ‫ﭐﻟﺘﻘﺒﻴﻞ َﻭ ‪ُ ْ ُ ‬‬ ‫ﭐﻻﻧﻄﺮﺍﺡ َﻭ ْ ْ ِ َ ُ‬ ‫ﺻﺮﻓﻨﺎ ْ ٓ َ ِ‬ ‫ﻋﻨﺪﻧﺎ َﻭ َ َﺍﻧﺎ‬ ‫ﺍﻧﺰﻟﻨﺎﻫﺎ َ ْ ً‬ ‫ﻓﻀﻼ ِ ْ‬ ‫ﻣﻦ ِ ْ َ َ‬ ‫ﭐﻻﻳﺎﺕ َﻭ َ ْ َ ْ َ َ‬ ‫َ ‪َْ‬‬ ‫ﭐﻟﺴﺠﻮﺩ َ ْ َ ِ‬ ‫ﻟﻤﻦ َﻻ‬ ‫َْ ‪ُ ‬‬ ‫ﭐﻟﻘﺪﻳﻢ ‪ ِ .‬‬ ‫ﻳﻨﺒﻐﻰ ِ َ ْ‬ ‫ﭐﻟﻔﻀﺎﻝ ْ َ ِ ْ ُ‬ ‫ﺍﻥ ‪َ ْ ُ ‬‬

‫ﻟﻪ‬ ‫َُْ ُ‬ ‫ﻣﻤﻦ َ ِ َ‬ ‫ﺍﻧﻪ ِ ‪ْ ‬‬ ‫ﺷﻬﺪ َ ُ‬ ‫ﻳﺮﻯ ِ ‪ُ ‬‬ ‫ﻳﺮﻯ َﻭ ﭐﻟ‪ِ ‬ﺬﻱ ُ َ ٰ‬ ‫ﻳﻌﺮﻑ َﻭ َﻻ ُ َ ٰ‬

‫ﻳﺴﺠﺪ َﻭ ‪ِ ‬‬ ‫ﻟﻴﺲ ِ َ َ ٍ‬ ‫ﺳﺠﺪ‬ ‫ﻻﺣﺪ َ ْ‬ ‫ﭐﻟﺬﻱ َ َ َ‬ ‫ﺍﻥ َ ْ ُ َ‬ ‫ﭐﻟﮑﺘﺎﺏ ْ ُ ِ ْ ُ‬ ‫ﭐﻟﻤﺒﻴﻦ ‪َ ْ َ .‬‬ ‫ْ ِ َ ُ‬ ‫ﭐﻟﺘﻮﺍﺏ‬ ‫ﻟﻪ َ ْ‬ ‫ﺍﻥ َ ْ ِ َ‬ ‫ﻳﺘﻮﺏ ِ َﺍﻟﻰ ﭐ‪ُ  ِ ِ‬‬ ‫َُ‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫ﻟﻬﻮ ‪ُ  ‬‬ ‫ﻳﺮﺟﻊ َﻭ َ ُ ْ َ‬

‫ﺛﺒﺖ ِ ْ ُ ْ َ ِ‬ ‫ﻦ‬ ‫ﺑﭑﻟﺒﺮﻫﺎﻥ ِ َ ‪‬‬ ‫ﭐﻟﺮﺣﻴﻢ ‪ْ َ .‬‬ ‫ﻟﻢ َ ُ‬ ‫ﭐﻟﺴﺠﺪﺓ َ ْ‬ ‫ﺗﮑ ْ‬ ‫‪ُ ْ ِ ‬‬ ‫ﺑﺎﻥ ‪َ َ ْ ‬‬ ‫ﻗﺪ َ َ َ‬ ‫ِ ّﺍﻻ ِ َ ْ َ ِ‬ ‫ﭐﻻﺭﺽ َﻭ َﻻ‬ ‫ﭐﻋﺮﻓﻮﺍ َﻳﺎ َ ْ َ‬ ‫ﺍﻫﻞ ْ َ ْ ِ‬ ‫ﻟﺤﻀﺮﺓ ْ َ ْ ِ‬ ‫ﭐﻟﻐﻴﺐ ْ ِ ُ ْ‬

‫ﺍﻋﻠﻰ (‬ ‫ﭐﻟﻤﻌﺮﺿﻴﻦ "‪) .‬ﺹ ‪ ٨١-٢‬ﺝ ‪ ٢‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫َ ُُْْ‬ ‫ﻣﻦ ْ ُ ْ ِ ِ ْ َ‬ ‫ﺗﮑﻮﻧﻮﺍ ِ َ‬ ‫ٰ‬ ‫ﺹ ‪٤٠٦‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺩﻝ ﺷﮑﺴﺘﻦ ﻭ ﺧﺎﻃﺮ ﺁﺯﺍﺭﻯ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﺜﻘﺎﻻ‬ ‫ﻋﺸﺮ ِ ْ َ ً‬ ‫ﻓﻠﻪ َ ْ‬ ‫ﻳﻨﻔﻖ ِ ْ َ َ‬ ‫‪ْ َ " -١‬‬ ‫ﺍﺣﺪﴽ َ َ ُ‬ ‫ﺗﺴﻌﺔ َ َ َ‬ ‫ﺍﻥ ُ ْ ِ َ‬ ‫ﻳﺤﺰ ْﻥ َ َ‬ ‫ﻣﻦ َ ْ ُ‬

‫ﻗﺪ‬ ‫ﻣﺎﺣﮑﻢ ِ ِﺑﻪ َ ْ َ‬ ‫ﭐﻟﺬﻫﺐ ‪َ َ .‬‬ ‫ﺍﻧﻪ َ ْ‬ ‫ﻣﻦ ‪ِ َ ‬‬ ‫ِ ْ‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ )*( ِ ‪ُ ‬‬ ‫ﻣﻮﻟﻰ ْ َ َ ِ ْ َ‬ ‫ﻫﺬﺍ َ َ َ َ‬

‫ﺑﭑﻟﺒﺮ َﻭ‬ ‫ﻋﻨﮑﻢ ِﻓﻲ َ َ‬ ‫ﻫﺬﺍ ‪ِ ْ ُ ‬‬ ‫ﻭﻳﻮﺻﻴﮑﻢ ِ ْ ِ ‪‬‬ ‫ﻋﻔﺎ َ ِ َ‬ ‫َ َ‬ ‫ﭐﻟﻈﻬﻮﺭ َ ُ ْ ِ ْ ُ ْ‬ ‫ﺫﻟﮏ َ ْ ُ ْ‬ ‫ﻣﻦ ِ ْ ِ ِ‬ ‫ﭐﻟﻤﻨﻴﺮ "‪.‬‬ ‫ﻫﺬﺍ ْ‬ ‫ﻋﻨﺪﻩ ِﻓﻲ َ َ‬ ‫ﻠﻮﺡ ْ ُ ِ ْ ِ‬ ‫ﺍﻣﺮﴽ ِ ْ‬ ‫ﭐﻟﺘﻘﻮﻯ َ ْ َ‬ ‫‪ٰ َْ‬‬ ‫ﭐﻟ ‪ِ ْ ‬‬

‫)‪(K ١٤٨‬‬

‫ﺭﺏ ﺍﻋﻠﻰ‬ ‫)*( ﺍﺷﺎﺭﻩ ﻣﺒﺎﺭﮎ ﺑﺂﻳﺎﺕ ﺑﺎﺏ ‪ ١٨‬ﺍﺯ ﻭﺍﺣﺪ ‪ ٧‬ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ّ‬

‫ﺑﺎﻳﻦ ﻣﻀﻤﻮﺕ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻧﻔﺴﻰ ﺭﺍ ﻋﺎﻣﺪﴽﻣﺤﺰﻭﻥ ﮐﻨﺪ ﺑﺎﻳﺪ ﻧﻮﺯﺩﻩ ﻣﺜﻘﺎﻝ‬ ‫ﻃﻼ ﺗﺄﺩﻳﻪ ﮐﻨﺪ ﻭ ﺍﮔﺮ ﺍﺳﺘﻄﺎﻋﺖ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻧﻮﺯﺩﻩ ﻣﺜﻘﺎﻝ ﻧﻘﺮﻩ ﻭ ّﺍﻻ ﺍﮔﺮ ﻓﻘﻴﺮﺑﺎﺷﺪ‬

‫ﻧﻮﺯﺩﻩ ﺑﺎﺭ ﺑﺪﺭﮔﺎﻩ ﺍﻟﻬﻰ ﺍﺳﺘﻐﻔﺎﺭ ﻧﻤﺎﻳﺪ‪.‬‬

‫ﻳﺘﮑﺪﺭ ِ ِﺑﻪ َ ِ‬ ‫ﺻﺎﻓﻲ‬ ‫‪ْ ُ "-٢‬‬ ‫ﺍﺣﺒﺎ‪‬ﭐ‪َ ِ‬ﻻ َ ْ َ ُ ْ‬ ‫ﻗﻞ َﻳﺎ َ ِ ‪‬‬ ‫ﺗﻌﻤﻠﻮﺍ َﻣﺎ َ َ ِ ‪ُ ‬‬

‫ﻋﺮﻑ ْ َ َ ‪ِ ‬‬ ‫ﺳﻠﺴﺒﻴﻞ ْ َ َ ‪ِ ‬‬ ‫ﻟﻌﻤﺮﻱ‬ ‫ﭐﻟﻤﻮﺩﺓ َ َ ْ ِ‬ ‫ﻳﻨﻘﻄﻊ ِ ِﺑﻪ َ ْ ُ‬ ‫ﭐﻟﻤﺤﺒﺔ َﻭ َ ْ َ ِ ُ‬ ‫َْ َِِْ‬

‫ﻟﻠﻀﻐﻴﻨﺔ َﻭ ْ ِ َ ِ‬ ‫ﻟﻠﻮﺩﺍﺩ َﻻ ِ ‪ِ َ ْ ِ ‬‬ ‫ﺧﻠﻘﺘ ْﻢ ِ ْ ِ َ ِ‬ ‫ﭐﻟﻌﻨﺎﺩ " ‪.‬‬ ‫َْ‬ ‫ﻗﺪ ُ ِ ْ ُ‬

‫ﺍﺑﻬﻰ (‬ ‫)ﻟﻮﺡ ﺣﮑﻤﺖ ‪ -‬ﺹ ‪ ٨١‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ٰ‬

‫ﺍﺫﻳﺖ ﺑﻨﻔﺴﻰ ﻭﺍﺭﺩ‬ ‫‪ " -٣‬ﻗﺴﻢ ﺑﺎﺳﻢ ﺍﻋﻈﻢ ﮐﻪ ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ّ‬

‫ﺍﻋﻠﻰ (‬ ‫ﺣﻖ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩ " )ﺹ ‪ ١٥٢‬ﺝ ‪٧‬ﺁﺛﺎﺭ ﻗﻠﻢ‬ ‫ﺁﻭﺭﺩ ﺑﻤﺜﺎﺑﮥ ﺁﻧﺴﺖ ﮐﻪ ﺑﻪ ْ‬ ‫ﻧﻔﺲ ّ‬ ‫ٰ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺍﺯ‬ ‫‪ " -٤‬ﺍﺑﺪﴽ ﻣﺤﺒﻮﺏ ﻧﺒﻮﺩﻩ ﮐﻪ ﺷﺒﻰ ﺑﮕﺬﺭﺩ ﻭﻳﮑﻰ ﺍﺯ‬ ‫ّ‬ ‫ﺍﻳﻦ ﻏﻼﻡ ﺁﺯﺭﺩﻩ ﺑﺎﺷﺪ "‪.‬‬ ‫ﺹ ‪٤٠٧‬‬

‫)ﺹ ‪ ٢١٧‬ﻣﺠﻤﻮﻋﮥ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﺍﻯ ﺣﺰﺏ ﺍ‪ ‬ﻣﺒﺎﺩﺍ ﺧﺎﻃﺮﻯ ﺑﻴﺎﺯﺍﺭﻳﺪ ﻭ ﻧﻔﺴﻰ ﺭﺍ ﻣﺤﺰﻭﻥ‬

‫ﺭﺣﻖ ﺷﺨﺼﻰ ﭼﻪ ﻳﺎﺭ ﻭ ﭼﻪ ﺍﻏﻴﺎﺭ ﭼﻪ ﺩﻭﺳﺖ ﻭ ﭼﻪ ﺩﺷﻤﻦ ﺯﺑﺎﻥ‬ ‫ﮐﻨﻴﺪ ﻭ ﺩ‬ ‫ّ‬

‫ﺑﻄﻌﻨﻪ ﮔﺸﺎﺋﻴﺪ ‪ ...‬ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ﺍﺯ ﺍﻳﻨﮑﻪ ﻧﻔﺴﻰ ﺧﺎﻃﺮﻯ ﺑﻴﺎﺯﺍﺭﺩ ﻭﻟﻮ‬

‫ﺑﺪﺧﻮﺍﻩ ﻭﺑﺪ ﮐﺮﺩﺍﺭ ﺑﺎﺷﺪ "‪) .‬ﺹ ‪ ٧١‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫‪ " -٢‬ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ﮐﻪ ﺧﺎﻃﺮﻯ ﺑﻴﺎﺯﺍﺭﻳﺪ ﻭ ﻗﻠﺒﻰ ﺭﺍ ﺷﮑﺴﺘﻪ ﻧﻤﺎﺋﻴﺪ ﻭ‬

‫ﺩﻟﻰ ﺭﺍ ﺩﺭﺩﻣﻨﺪ ﮐﻨﻴﺪ ﻭ ﺟﺎﻧﻰ ﺍﻓﺴﺮﺩﻩ ﻧﻤﺎﺋﻴﺪ ﻭ ﻧﻔﺴﻰ ﺭﺍ ﭘﮋﻣﺮﺩﻩ ﮐﻨﻴﺪ ﻭﻟﻮ‬

‫ﺩﺷﻤﻦ ﺟﺎﻥ ﺑﺎﺷﺪ ﻭ ﺍﻫﻞ ﻋﺪﻭﺍﻥ "‪.‬‬

‫)ﺹ ‪ ٢٠٧‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬

‫‪ " -٣‬ﺯﻳﻨﻬﺎﺭ ﺯﻳﻨﻬﺎﺭ ﺍﺯ ﺍﻳﻨﮑﻪ ﻗﻠﺒﻰ ﺭﺍ ﺑﺮﻧﺠﺎﻧﻴﺪ ﺯﻳﻨﻬﺎﺭ ﺯﻳﻨﻬﺎﺭ ﮐﻪ‬

‫ﻣﺤﺒﺖ ﺣﺮﮐﺖ ﻭ‬ ‫ﻧﻔﺴﻰ ﺑﺨﻼﻑ‬ ‫ﻧﻔﺴﻰ ﺭﺍ ﺑﻴﺎﺯﺍﺭﻳﺪ ‪ .‬ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ﺍﺯ ﺍﻳﻨﮑﻪ ﺑﺎ ْ‬ ‫ْ‬ ‫ّ‬ ‫ﺳﻠﻮﮎ ﮐﻨﻴﺪ ‪ .‬ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ﺍﺯ ﺍﻳﻨﮑﻪ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﻣﺄﻳﻮﺱ ﮐﻨﻴﺪ ‪ .‬ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ‬

‫ﻣﺎﻭﻯ ﺟﻮﻳﺪ‬ ‫ﺳﺒﺐ ﺣﺰﻥ ﺟﺎﻧﻰ ﻭ ﻧﻮﻣﻴﺪﻯ ﺩﻟﻰ ﮔﺮﺩ ﺩ ﺍﮔﺮ ﺩﺭ ﻃﺒﻘﺎﺕ ﺯﻣﻴﻦ‬ ‫ٰ‬

‫ﺑﻬﺘﺮ ﺍﺯ ﺁﻧﺴﺘﮑﻪ ﺑﺮ ﺭﻭﻯ ﺯﻣﻴﻦ ﺳﻴﺮ ﻭ ﺣﺮﮐﺖ ﻧﻤﺎﻳﺪ ﻭ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﺭﺍﺿﻰ‬ ‫ﺍﻟﺒﺘﻪ ﻧﺎﺑﻮﺩ ﺷﻮﺩ ﺑﻬﺘﺮ ﺍﺳﺖ ﺯﻳﺮﺍ ﻋﺪﻡ ﺍﻭ ﺑﻬﺘﺮ ﺍﺯ‬ ‫ّ‬ ‫ﺑﺬﻟﺖ ﻧﻮﻉ ﺧﻮﻳﺶ ﺷﻮﺩ ّ‬

‫ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﻣﻮﺕ ﺑﻬﺘﺮ ﺍﺯ ﺣﻴﺎﺕ " )ﺹ ‪ ٢٤٨-٩‬ﺝ ‪ ٧‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫‪ " -٤‬ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺑﺪﴽ ﺩﻝ ﮐﺴﻰ ﺭﺍ ﺁﺯﺭﺩﻩ ﻧﺨﻮﺍﻫﺪ ﻭ ﺳﺒﺐ ﺣﺰﻥ ﻗﻠﺒﻰ‬

‫ﻧﺸﻮﺩ ﺯﻳﺮﺍ ﻣﻮﻫﺒﺘﻰ ﺍﻋﻈﻢ ﺍﺯ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺳﺒﺐ ﺳﺮﻭﺭ ﻗﻠﻮﺏ ﮔﺮﺩﺩ "‬

‫)ﺹ ‪ ١٩٨‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ (‬

‫ﺹ ‪٤٠٨‬‬

‫‪ " -٥‬ﻫﻤﻴﺸﻪ ﻣﺎﻳﮥ ﺳﺮﻭﺭ ﻗﻠﻮﺏ ﮔﺮﺩﻳﺪ ﺯﻳﺮﺍ ﺑﻬﺘﺮﻳﻦ ﺍﻧﺴﺎﻥ ﮐﺴﻰ‬

‫ﺍﺳﺖ ﮐﻪ ﻗﻠﻮﺏ ﺭﺍ ﺑﺪﺳﺖ ﺁﺭﺩ ﻭ ﺧﺎﻃﺮﻯ ﻧﻴﺎﺯﺍﺭﺩ ﻭ ﺑﺪﺗﺮﻳﻦ ﻧﻔﻮﺱ ﻧﻔﺴﻰ‬

‫ﻣﮑﺪﺭ ﻧﻤﺎﻳﺪ ﻭ ﺳﺒﺐ ﺣﺰﻥ ﻣﺮﺩﻣﺎﻥ ﺷﻮﺩ ﻫﻤﻴﺸﻪ ﺑﮑﻮﺷﻴﺪ‬ ‫ﺍﺳﺖ ﮐﻪ ﻗﻠﻮﺏ ﺭﺍ‬ ‫ّ‬ ‫ﮐﻪ ﻧﻔﻮﺱ ﺭﺍ ﻣﺴﺮﻭﺭ ﻧﻤﺎﺋﻴﺪ ﻭ ﻗﻠﻮﺏ ﺭﺍ ﺷﺎﺩﻣﺎﻥ ﮐﻨﻴﺪ "‪.‬‬

‫ﺍﻻﺛﺎﺭ (‬ ‫)ﺹ ‪ ٢٧٢‬ﺝ ‪ ١‬ﺑﺪﺍﺋﻊ ٓ‬

‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ‪":‬ﻣﺤﺒﺖ ﺑﺨﻠﻖ " ﻭ "ﻧﻬﻰ ﺍﺯ ﻧﺰﺍﻉ ﻭ ﻓﺴﺎﺩ‬

‫ﻣﺎﻳﺘﮑﺪﺭ ﺑﻪ ﺍﻻﻧﺴﺎﻥ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫ﻭ‬ ‫ّ‬ ‫****‬

‫ﺹ ‪٤٠٩‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺭﺷﻮﻩ ﺩﺍﺩﻥ ﻳﺎ ﮔﺮﻓﺘﻦ ﻳﺎ ﺍﺭﺗﺸﺎء "‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﻘﺮﺭﻯ ﻗﻨﺎﻋﺖ‬ ‫‪" -١‬ﺍﺯ ﺭﺷﻮﺕ ﻭ ﺍﺭﺗﮑﺎﺏ ﺑﮑﻠّﻰ ﺑﻴﺰﺍﺭ ﮔﺮﺩﻧﺪ ﻭ ﺑﻪ ّ‬ ‫ﮐﻨﻨﺪ "‪.‬‬

‫)ﺹ ‪ ٢٩٠‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺳﺪ ﺍﺑﻮﺍﺏ ﺭﺷﻮﺕ ﻭ ﺑﺮﻃﻴﻞ ﮐﻪ ﺍﻟﻴﻮﻡ ﺑﻪ ﺗﻌﺒﻴﺮ ﻣﻠﻴﺢ ﭘﻴﺸﮑﺶ‬ ‫‪ّ " -٢‬‬ ‫ﻣﻌﺒﺮ "‪٠‬‬ ‫ﻭ ﺗﻌﺎﺭﻑ ّ‬

‫)ﺹ ‪ ١٩‬ﺭﺳﺎﻟﮥ ﻣﺪﻧﻴﮥ (‬

‫‪ " -٣‬ﺩﺍﻣﻦ ﭘﺎﮎ ﺭﺍ ﺑﺎﺭﺗﮑﺎﺏ ﻭ ﺍﺭﺗﺸﺎء ﻧﻴﺎﻻﻳﻨﺪ‪ .‬ﺍﻟﻴﻮﻡ ﺍﮔﺮ ﻳﮏ ﻧﻔﺲ‬

‫ﻣﻄﻬﺮ ﺍﻣﺮﺍ‪ ‬ﺁﻟﻮﺩﻩ ﮔﺮﺩﺩ ﻭ‬ ‫ﺍﺯ ﺍﺣﺒﺎﺏ ﻣﻌﺎﺫ ﺍ‪ ‬ﺍﺭﺗﮑﺎﺏ ﻓﻠﺴﻰ ﻧﻤﺎﻳﻨﺪ ﺫﻳﻞ‬ ‫ّ‬

‫ﮐﻞ ﺭﺳﻮﺍﺋﻰ ﺑﺎﺷﺪ "‪.‬‬ ‫ﺍﺯ ﺑﺮﺍﻯ ّ‬

‫)ﺹ ‪ ٤٨-٩‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫ﺑﻤﺄﻣﻮﺭﻳﺘﻰ‬ ‫ﺍﺣﺒﺎ ﺑﻤﻨﺼﺒﻰ ﺭﺳﺪ‪...‬ﻭ‬ ‫ّ‬ ‫‪ " -٤‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻧﻔﺴﻰ ﺍﺯ ّ‬

‫ﻣﻨﺼﻮﺏ ﺷﻮﺩ ﺑﺎﻳﺪ ﺩﺭ ﺍﻣﻮﺭ ﻣﻮﮐﻮﻟﮥ ﺧﻮﻳﺶ ﺑﮑﻤﺎﻝ ﺭﺍﺳﺘﻰ ﻭ ﭘﺎﮐﻰ ﻭ ﺻﺪﻕ‬

‫ﻋﻔﺖ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺑﮑﻮﺷﺪ ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺍﺭﺗﮑﺎﺑﻰ ﮐﻨﺪ ﻭ ﺍﺭﺗﺸﺎﺋﻰ ﻧﻤﺎﻳﺪ‬ ‫ﻭ ّ‬ ‫ﺣﻖ ﺍﺯ ﺍﻭ‬ ‫ﻣﺒﻐﻮﺽ ﺩﺭﮔﺎﻩ ﮐﺒﺮﻳﺎﺳﺖ ﻭ ﻣﺒﻐﻮﺽ ﺟﻤﺎﻝ‬ ‫ﺣﻖ ﻭ ﺍﻫﻞ ّ‬ ‫ﺍﺑﻬﻰ ﻭ ّ‬ ‫ٰ‬

‫ﺑﻤﺆﻭﻧﻪ ﻭ ﻣﻮﺍﺟﺐ ﺧﻮﻳﺶ ﻗﻨﺎﻋﺖ ﻧﻤﺎﻳﺪ ﻭ ﺭﺍﻩ ﺻﺪﺍﻗﺖ ﭘﻮﻳﺪ ﻭ ﺩﺭ‬ ‫ﺑﻴﺰﺍﺭ ﺑﻠﮑﻪ‬ ‫ْ‬

‫ﻣﻠﺖ ﺟﺎﻧﻔﺸﺎﻧﻰ ﻓﺮﻣﺎﻳﺪ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺭﻭﺵ ﻭ ﺳﻠﻮﮎ ﺑﻬﺎﺋﻴﺎﻥ ﻭ‬ ‫َﺭﻩ ﻣﻠﮏ ﻭ ّ‬

‫ﻫﺮ ﮐﺲ ﺍﺯ ﺍﻳﻦ ﺗﺠﺎﻭﺯ ﮐﻨﺪ ﻋﺎﻗﺒﺖ ﺑﺨﺴﺮﺍﻥ ﻣﺒﻴﻦ ﺍﻓﺘﺪ " )ﺹ ‪ ٢٤٥‬ﺝ ‪ ٨‬ﻣﮑﺎﺗﻴﺐ (‬ ‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ﺍﻣﺎﻧﺖ ﻭﻧﻬﻰ ﺍﺯ ﺧﻴﺎﻧﺖ ﻣﺎﻝ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬

‫ﺹ ‪٤١٠‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺭﻳﺎﺿﺖ ﻭ ﺍﻋﺘﮑﺎﻑ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻟﻌﺎﻟﻢ َﻭ‬ ‫ﻳﻐﺒﻞ َ َ ٌ‬ ‫‪َ " -١‬ﺗﭑ‪ َ ْ ِ‬‬ ‫ﻟﻮ َ ْ ِ ُ‬ ‫ﺍﺣﺪ َ ْ ُ َ‬ ‫ﭐﻟﺤﻖ َ ْ‬ ‫ﺍﺭﺟﻞ ْ َ َ ِ‬

‫ﻋﻠﻰ ْ َ ْ َ ِ‬ ‫ﭐﻟﺠﺒﺎﻝ َﻭ‬ ‫ﭐﻟﺸﻮﺍﺟﻦ َﻭ ْ ِ َ َ‬ ‫ﻳﻌﺒﺪ ﭐ‪َ َ َ‬‬ ‫َُْ​ُ‬ ‫ﭐﻻﺩﻏﺎﻝ َﻭ ‪ِ ِ َ ‬‬

‫ﻋﻨﺪ ُ ‪‬‬ ‫ِْ َ ِ‬ ‫ﻣﺪﺭ َﻭ‬ ‫ﺷﺠﺮ َﻭ َ َ ٍ‬ ‫ﺣﺠﺮ َﻭ َ َ ٍ‬ ‫ﮐﻞ َ َ ٍ‬ ‫ﭐﻟﺸﻨﺎﺧﻴﺐ َﻭ ِ ْ َ‬ ‫ﭐﻟﻘﻨﺎﻥ َﻭ ‪ِ ْ ِ َ ‬‬

‫ﻫﺬﺍ َﻣﺎ‬ ‫ﻳﻘﺒ َﻞ َ َﺍﺑﺪﴽ َ َ‬ ‫ﻣﻨﻪ َ ْ ُ‬ ‫ﺭﺿﺎ‪‬ﻲ َ ْ‬ ‫َﻻ َ َ َ ‪‬‬ ‫ﻳﺘﻀﻮﻉ ُ ِ ْ ُ‬ ‫ﻟﻦ ُ ْ َ‬ ‫ﻋﺮﻑ ِ َ ‪‬‬

‫ﻣﻦ َ ْ ٍ‬ ‫ﺟﺰﺍ‪‬ﺮ‬ ‫ﺣﮑﻢ ِ ِﺑﻪ َ ْ َ‬ ‫ﻋﺒﺪ ْ َ َ َ‬ ‫ﭐﻋﺘﺰﻝ ِﻓﻲ َ َ ‪ِ ‬‬ ‫ﮐﻢ ِ ْ‬ ‫ﭐﻻﻧﺎﻡ ‪ْ َ .‬‬ ‫َ َ َ‬ ‫ﻣﻮﻟﻲ ْ َ َ ِ‬

‫ﻋﻦ َ ْ ِ ِ‬ ‫ِْ ِْ‬ ‫ﺣﻤﻞ‬ ‫ﻟﻪ َﻭ َ َ َ‬ ‫ﭐﻟﻬﻨﺪ َﻭ َ َ َ‬ ‫ﻣﻨﻊ َ ْ‬ ‫ﺍﺣﻠﻪ ﭐ‪ُ َ ُ‬‬ ‫ﻧﻔﺴﻪ َﻣﺎ َ َ ‪ُ ‬‬

‫ﻋﻨﺪﭐ‪ِ ِ ْ ُ ِ‬‬ ‫ﭐﻟﺮﻳﺎﺿﺎﺕ َﻭ ْ َ ِ ‪ِ ‬‬ ‫‪ِ َ َ‬‬ ‫ﻣﻨﺰﻝ‬ ‫ﻳﺬﮐﺮ ِ ْ َ‬ ‫ﻭﻟﻢ ُ ْ َ ْ‬ ‫ﭐﻟﻤﺸﻘﺎﺕ َ َ ْ‬

‫ْ َٓ ِ‬ ‫ﭐﻻﻳﺎﺕ " )‪(K ٣٦‬‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﻣﻠﮏ ﺑﺎﺭﻳﺲ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﻼ‪ِ َ ْ  ‬‬ ‫ﭐﻟﮑﻨﺎ‪‬ﺲ َﻭ‬ ‫ﻗﻞ َﻳﺎ َ َ‬ ‫‪ْ ُ -٢‬‬ ‫ﺗﻌﺘﮑﻔﻮﺍ ِﻓﻲ ْ َ َ ‪ِ ‬‬ ‫ﭐﻟﺮﻫﺒﺎﻥ َﻻ َ ْ َ ِ ُ ْ‬ ‫ﭐﺧﺮﺟﻮﺍ ِ ِ ْ ِ‬ ‫َْ َ ِ​ِ َِ‬ ‫ﺗﻨﺘﻔﻊ‬ ‫ﺑﻤﺎ َ ْ َ ِ ُ‬ ‫ﺛﻢ ْ َ ِ ُ ْ‬ ‫ﺑﺎﺩﻧﻲ ُ ‪‬‬ ‫ﭐﻟﻤﻌﺎﺑﺪﺍﻥ ْ ُ ُ ْ‬ ‫ﭐﺷﺘﻐﻠﻮﺍ ِ َ‬

‫ﻭﺍﻧﻔﺲ ْ ِ َ ِ‬ ‫ﻳﻮﻡ‬ ‫ﻳﺄﻣﺮﮐﻢ َ ِ ُ‬ ‫ﭐﻟﻌﺒﺎﺩ َ َ ِ َ‬ ‫ﮐﺬﻟﮏ َ ُ ُ ُ ْ‬ ‫ﺑﻪ َ ْ ُ ُ ُ ْ‬ ‫ﺍﻧﻔﺴﮑﻢ َ َ ْ ُ ُ‬ ‫َِ‬ ‫ﻣﺎﻟﮏ َ ْ ِ‬ ‫ﭐﻟﺪﻳِﻦ ‪ِ َ .‬‬ ‫ﺣﻖ‬ ‫ﺣﺒﻲ َ َ‬ ‫ﺣﺼﻦ ُ ‪‬‬ ‫ﭐﻋﺘﮑﻔﻮﺍ ِﻓﻲ ِ ْ ِ‬ ‫ﻫﺬﺍ َ ‪‬‬ ‫ﺍﻥ ْ َ ِ ُ ْ‬ ‫‪ْ ‬‬

‫ﺟﺎﻭﺭ ْ َ ْ ِ‬ ‫ِْ ِْ َ ِ‬ ‫ﭐﻟﺒﻴﺖ‬ ‫ﭐﻟﻌﺎﺭﻓﻴﻦ ‪ْ َ .‬‬ ‫ﻟﻮ َ ْ ُ ْ‬ ‫ﭐﻻﻋﺘﮑﺎﻑ َ ْ‬ ‫ﻣﻦ َ َ َ َ‬ ‫ﻣﻦ ْ َ ِ ِ ْ َ‬ ‫ﺍﻧﺘﻢ ِ َ‬ ‫ﻳﻨﺒﻐﻲ ِ ْ ِ ْ َ ِ‬ ‫ﮐﭑﻟﻤﻴﺖ َ ْ َ ِ‬ ‫ﺍﻧﻪ َ ْ َ ‪ِ ‬‬ ‫ﻣﻨﻪ َﻣﺎ‬ ‫ﻟﻼﻧﺴﺎﻥ َ ْ‬ ‫ﻳﻈﻬﺮ ِ ْ ُ‬ ‫ِ ‪ُ‬‬ ‫ﺍﻥ َ ْ َ َ‬

‫ﭐﻻﮐﻮﺍﻥ َﻭ ‪ِ ‬‬ ‫ﺛﻤﺮ َ ْ َ ِ‬ ‫ﻳﻨﺒﻐﻲ‬ ‫ﻳﻨﺘﻔﻊ ِ ِﺑﻪ ْ َ ْ َ ُ‬ ‫ََِْ ُ‬ ‫ﻟﻪ َ َ ٌ‬ ‫ﻟﻴﺲ َ ُ‬ ‫ﭐﻟﺬﻱ َ ْ َ‬ ‫ﻟﻬﻮﭐﻟﻌﺰﻳﺰ‬ ‫ِ ‪ِ ‬‬ ‫ﻟﻠﻨﺎﺭ َ َ ِ َ‬ ‫ﻳﻌﻈﮑﻢ َ ‪ْ ُ ‬‬ ‫ﮐﺬﻟﮏ َ ِ ُ ُ ْ‬ ‫ﺭﺑﮑﻢ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ُ َ ْ َ ِ ْ ُ‬

‫ﭐﻟﮑﺮﻳﻢ ")ﺩﺭ ﻟﻮﺡ ﺧﻄﺎﺏ ﺑﻪ ﻧﺎﭘﻠﺌﻮﻥ ﺹ ‪ ٩٩ -١٠٠‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬ ‫ْ َِ ْ ُ‬

‫ﻭ ﺑﺎﺯ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻟﻘﺴﻴﺲ َﻭ ‪ِ َ ْ ‬‬ ‫ﺍﺣﻠ‪ُ‬ﻪ‬ ‫ﻗﻞ َﻳﺎ َ َ‬ ‫‪ْ ُ " -٣‬‬ ‫ﻣﻼ‪ِ ّ ِ ْ ‬‬ ‫ﭐﻟﺮﻫﺒﺎﻥ ُ ُ ْ‬ ‫ﮐﻠﻮﺍ َﻣﺎ َ َ‬ ‫ﺍﮐﻠﻬﺎ‬ ‫ﭐﻟﻠﺤﻮﻡ َ ْ‬ ‫ﻗﺪ َ ِ َ‬ ‫ﺍﺫﻥ ﭐ‪ْ ُ َ ُ‬‬ ‫ﭐ‪َ ُ‬ﻭ َ َ ْ َ ُ ْ‬ ‫ﻟﮑﻢ َ ْ َ َ‬ ‫ﻻﺗﺠﻨﺒﻮﺍ ‪َ ْ ُ ‬‬

‫ِ‬ ‫ﺍﻳﺎﻡ َ ْ ُ ْ َ ٍ‬ ‫ﻟﻬﻮ‬ ‫ﻣﻌﺪﻭﺩﺍﺕ َ ْ َ ً‬ ‫ﻓﻀﻼ ِ ْ‬ ‫ﻟﺪﻧﻪ ِ ‪ُ ‬‬ ‫ﻣﻦ َ ُ ْ ُ‬ ‫ﺍﻧﻪ َ ُ َ‬ ‫‪‬ﺍﻻ ِﻓﻲ َ ‪ٍ ‬‬

‫ﭐﻟﮑﺮﻳﻢ "‪) .‬ﺹ ‪ ١١٣-٤‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬ ‫ﭐﻟﻌﺰﻳﺰ ْ َ ِ ْ ُ‬ ‫ْ َِ ُْ‬

‫ﺹ ‪٤١١‬‬

‫ﺍﻋﻠﻰ ﻳﺎ ﺍﻫﻞ ﺍﺭﺽ‬ ‫‪ " -٤‬ﮐﻠﻤﺔﺍ‪ ‬ﺩﺭ ﻭﺭﻕ ﺩﻫﻢ ﺍﺯ ﻓﺮﺩﻭﺱ‬ ‫ٰ‬ ‫ﻋﺰ ﻗﺒﻮﻝ ﻓﺎﺋﺰ ﻧﻪ ‪ .‬ﺻﺎﺣﺒﺎﻥ ﺑﺼﺮ ﻭ ﺧﺮﺩ ﻧﺎﻇﺮﻧﺪ‬ ‫ﺍﻧﺰﻭﺍء ﻭ ﺭﻳﺎﺿﺎﺕ ّ‬ ‫ﺷﺎﻗﻪ ﺑﻪ ّ‬

‫ﺻﻠﺐ ُﻇﻨﻮﻥ ﻭ‬ ‫ﺑﺎﺳﺒﺎﺑﻰ ﮐﻪ ﺳﺒﺐ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺍﺳﺖ ‪ .‬ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺍﻣﻮﺭ ﺍﺯ ُ‬

‫ﻣﺘﻮﻟﺪ ﻻﻳﻖ ﺍﺻﺤﺎﺏ ﺩﺍﻧﺶ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ‪ .‬ﺑﻌﻀﻰ ﺍﺯ‬ ‫ﺑﻄﻦ ﺍﻭﻫﺎﻡ ﻇﺎﻫﺮ ﻭ‬ ‫ّ‬

‫ﻋﺒﺎﺩ ﺍﺯ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﺩﺭ ﻣﻐﺎﺭﻫﺎﻯ ﺟﺒﺎﻝ ﺳﺎﮐﻦ ﻭ ﺑﻌﻀﻰ ﺩﺭ ﻟﻴﺎﻟﻰ ﺑﻘﺒﻮﺭ‬

‫ﻋﻨﺪﮐﻢ ﺑﮕﺬﺭﻳﺪ ﻭ ﺑﺂﻧﭽﻪ ﻧﺎﺻﺢ‬ ‫ﻧﺼﺢ ﻣﻈﻠﻮﻡ ﺭﺍ ‪ .‬ﺍﺯ َﻣﺎ ِ ْ َ ُ ْ‬ ‫ﻣﺘﻮﺟﻪ ‪ .‬ﺑﮕﻮ ﺑﺸﻨﻮﻳﺪ ُ ْ‬ ‫ّ‬

‫ﻟﮑﻢ‬ ‫ﺍﻣﻴﻦ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﺧﻠﻖ َ ُ ْ‬ ‫ﺍﻧﻔﺴﮑﻢ َ ‪‬‬ ‫ﻻﺗﺤﺮﻣﻮﺍ َ ْ ُ َ ُ ْ‬ ‫ﺗﻤﺴﮏ ﺟﻮﺋﻴﺪ َ َ ْ ِ ُ ْ‬ ‫ّ‬ ‫ﻋﻤﺎ ُ ِ َ‬

‫‪) ."....‬ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻓﺮﺩﻭﺳﻴﻪ ‪ -‬ﺹ ‪ ٣٩‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ (‬ ‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻣﺎ ﺗﮑﻤﻴﻞ ﻧﻔﺲ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﻣﻨﻮﻁ ﺑﺮﻳﺎﺿﺖ ﻭ ﺧﻠﻮﺕ ﻭ‬ ‫‪ّ " -١‬‬

‫ﺭﺑﺎﻧﻰ‬ ‫ﻋﺰﻟﺖ ﻧﻪ ﺑﻠﮑﻪ ﺑﺎﻧﻘﻄﺎﻉ ﻭ ﺍﻧﺠﺬﺍﺏ ﻭ ﺍﺧﻼﻕ ﺭﺣﻤﺎﻧﻰ ﻭ ﺗﺤﺼﻴﻞ ﻣﻌﺎﺭﻑ ّ‬ ‫ﺭﺏ ﺍﻻﺳﺮﺍﺭ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ‪.‬‬ ‫ﻭ ﺗﺤﺴﻴﻦ ﺍﻃﻮﺍﺭ ﻭ ﺗﺰﻳﻴﻦ ﻗﻠﺐ ﺑﻨﻔﺤﺎﺕ ّ‬

‫ﻫﻮﭐﻟﺤﻖ‬ ‫ﺁﺩﺍﺏ ﻭ ﺍﺻﻮﻝ ﺭﻳﺎﺿﺖ ﮐﻪ ﺍﺯ ﭘﻴﺶ ﺑﻮﺩ ّ‬ ‫ﺑﮑﻠﻰ ﻣﻨﺴﻮﺥ ﮔﺸﺖ ‪َ َ .‬‬ ‫ﻫﺬﺍ ُ َ ْ َ ‪‬‬ ‫ﻋﻠﻴﮏ‬ ‫ﭐﻟﺤﻖ ِ ‪‬ﺍﻻ ‪ُ ‬‬ ‫ﺑﻌﺪ ْ َ ‪‬‬ ‫ﭐﻟﻤﺒﻴﻦ َﻭ َ َ ْ َ‬ ‫َﻭ َﻣﺎ َ ْ َ‬ ‫ﭐﻟﻀﻼﻝ ْ ُ ِ ْ ُ‬ ‫ﭐﻟﺜﻨﺎء " ‪.‬‬ ‫‪ُ ِ ‬‬ ‫ﭐﻟﺘﺤﻴﺔ َﻭ ‪ُ َ ‬‬

‫)ﺹ ‪ ٢٥٥‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‬

‫ﺣﻴﻮﺍﻧﻴﻪ ﺑﺘﺤﻠﻴﻞ ﻣﻴﺮﻭﺩ ﻭﻟﻰ ﻳﮑﺮﻭﺯ ﮐﻪ‬ ‫‪ " -٢‬ﺍﺯ ﺭﻳﺎﺿﺖ ﻗﻮﺍﻯ‬ ‫ّ‬

‫ﺍﻭﻟﻴﻪ ﺑﺮ ﻣﻴﮕﺮﺩﺩ ﻟﻬﺬﺍ ﺗﺤﻠﻴﻞ ﺍﻳﻦ‬ ‫ﻏﺬﺍﻫﺎﻯ ﺧﻮﺏ ﺑﺨﻮﺭﺩ ﺩﻭﺑﺎﺭﻩ ﺁﻥ ﺣﺎﻟﺖ ّ‬ ‫ﺷﻬﻮﺍﻧﻴﻪ ﻣﻤﺪﻭﺡ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻋﺪﻡ ﻇﻬﻮﺭ ﺁﻧﻬﺎ ﺍﺯ ﺿﻌﻒ ﺍﺳﺖ ﻧﻪ ﺍﺯ‬ ‫ﻗﻮﺍﻯ‬ ‫ّ‬

‫ﻣﺜﻼ ﻃﻔﻠﻰ ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺁﺩﻡ ﺑﮑﺸﺪ ﺍﻳﻦ ﻣﺪﺡ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺍﺯ‬ ‫ﻧﻔﺲ ‪.‬‬ ‫ً‬ ‫ﻗﺪﺭﺕ ْ‬

‫ﺹ ‪٤١٢‬‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﺩﺍﺭﺩ ﺍﻳﻦ ﻣﺪﺡ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺍﺯ‬ ‫ﺿﻌﻒ ﺍﺳﺖ ‪ .‬ﻳﺎ ﺁﻧﮑﻪ ﻃﻔﻞ ّ‬

‫ﻗﻮﺕ ﺍﻭﺳﺖ ﻭﻟﻰ ﺍﮔﺮ ﺍﺯ ﺭﻭﻯ ﻋﻘﻞ ﺑﺎﺷﺪ ﺁﻥ ﻣﻤﺪﻭﺣﺴﺖ ‪.‬‬ ‫ﺿﻌﻒ ﻭ ﻋﺪﻡ ّ‬

‫ﺍﻳﻦ ﺭﻳﺎﺿﺎﺕ ﻃﺮﻳﻖ ﺍﻧﺒﻴﺎ ﻧﻴﺴﺖ ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﻫﻢ ﻧﺒﺎﻳﺪ ﻣﻨﻬﻤﮏ ﺩﺭ ﺩﻧﻴﺎ ﺑﺎﺷﺪ‬

‫ﺗﻌﻠﻖ ﺑﺨﻮﺭﺍﮎ ﻭ ﭘﻮﺷﺎﮎ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺎﻧﺪﺍﺯﻩ ﺍﻯ ﮐﻪ ﻫﻤﮥ ﻓﮑﺮﺵ ﺩﺭ ﺧﻮﺭﺩﻥ‬ ‫ّ‬ ‫ﮐﻠﻮﺍ‬ ‫ﻭﺧﻮﺍﺑﻴﺪﻥ ﻭﺗﻤﺎﺷﺎ ﮐﺮﺩﻥ ﺻﺮﻑ ﺷﻮﺩ ‪ .‬ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺧﻮﺏ ﻓﺮﻣﻮﺩﻩ ُ ُ ْ‬

‫ﺗﺴﺮﻓﻮﺍ )*(ﺍﻳﻦ ﺳﺮﻣﺸﻖ ﺍﺳﺖ " ‪.‬‬ ‫ﺍﺷﺮﺑﻮﺍ َﻭ َﻻ ُ ْ ِ ُ ْ‬ ‫َﻭ َ ْ َ ُ ْ‬

‫)ﺹ ‪ ٧٨٠‬ﻣﺤﺎﺿﺮﺍﺕ ‪(*) -‬ﺁﻳﻪ ‪ ٣١‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ (‬

‫‪ " -٣‬ﺳﺎﺑﻖ ﺑﻌﻀﻰ ﺑﺎﻳﻦ ﻣﻼﺣﻈﻪ ﺑﺮﻳﺎﺿﺖ ﻣﺸﻐﻮﻝ ﻣﻴﺸﺪﻧﺪ ﮐﻪ ﺗﺮﮎ‬

‫ﻗﻠﺖ‬ ‫ﻟﺬﺍﺋﺬ ﻧﻔﺴﺎﻧﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻨﻊ ﻏﻀﺐ ﻭ ﺷﻬﻮﺕ ‪.‬ﺑﻠﻰ ﭼﻮﻥ ﺍﺯ ﺭﻳﺎﺿﺖ ﻭ ّ‬

‫ﺍﮐﻞ ﻭ ُﺷﺮﺏ ﺩﺭ ﺟﺴﻢ ﺿﻌﻒ ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ ﻇﻬﻮﺭﺍﺕ ﺷﻬﻮﺕ ﻭ ﻏﻀﺐ‬

‫ﮐﻤﺘﺮ ﻣﻴﮕﺮﺩﺩ ﻭﻟﻰ ﺍﻳﻦ ﻧﻮﻉ ﺳﮑﻮﻥ ﻏﻀﺐ ﻭ ﺗﺨﻔﻴﻒ ﺩﺭ ﺷﻬﻮﺕ ‪ ،‬ﻋﺎﺭﺿﻰ‬

‫ﺍﻭﻟﻴﻪ ﻋﻮﺩﺕ‬ ‫ﺍﺳﺖ ﻧﻪ ﺫﺍﺗﻰ ﺯﻳﺮﺍ ﮐﻪ ﻫﺮ ﮔﺎﻩ ﺑﺎﺯ ﺑﻪ ﺍﮐﻞ ﻭ ُﺷﺮﺏ ﭘﺮﺩﺍﺯﺩ ﺑﺤﺎﻟﺖ ّ ّ‬ ‫ﻧﻤﺎﻳﺪ ‪ .‬ﺍﮔﺮ ﮐﻤﺎﻝ ﺗﻘﺪﻳﺲ ﺍﻧﺴﺎﻥ ﺍﺯ ﺿﻌﻒ ﺟﺴﻤﺎﻧﻰ ﺣﺎﺻﻞ ﺷﻮﺩ ﺩﺭ‬

‫ﺍﻳﻨﺼﻮﺭﺕ ﺑﺎﻳﺪ ﻫﺮ ﺷﺨﺺ ﺿﻌﻴﻒ ﺗﺮ ﮐﺎﻣﻞ ﺗﺮ ﺑﺎﺷﺪ ‪.‬ﭘﺲ ﻣﻘﺼﻮﺩ ﺍﺯ‬

‫ﻫﻮﻯ ﺍﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﻣﺮﺯﻭﻕ ﺑﻮﺩﻥ ﺑﻪ ﻧﻌﻤﺎء ﻧﻪ ﻣﻤﻨﻮﻉ‬ ‫ﻧﻔﺲ ﻭ‬ ‫ﺭﻳﺎﺿﺖ ﺗﺮﮎ ْ‬ ‫ٰ‬ ‫ﺻﺤﺖ ﻭ ﺑﻨﻴﮥ‬ ‫ﺷﺪﻥ ﺍﺯ ﺁﻻء ‪ .‬ﺧﺪﺍ ﺍﻳﻦ ﻧﻌﻤﺘﻬﺎ ﺭﺍ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺁﻓﺮﻳﺪﻩ ﻭ‬ ‫ّ‬

‫ﻧﻔﺲ‬ ‫ﻗﻮﮤ ﺟﺴﻤﺎﻧﻰ ﺍﮔﺮ ْ‬ ‫ﻗﻮﺕ ﺭﻭﺡ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ّ‬ ‫ﺟﺴﻢ ﺭﺍ ﻭﺳﻴﻠﮥ ﻇﻬﻮﺭ ّ‬

‫ﺍﻧﺴﺎﻧﻰ ﺳﺎﻟﻢ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺣﺎﻟﺖ ﺍﻗﺘﺪﺍﺭ ‪،‬ﻋﺎﺩﻝ ‪ ،‬ﺍﻳﻦ ﮐﻤﺎﻝ ﺍﺳﺖ ﻭﺭ ﻧﻪ‬

‫ﺍﺯ ﻏﻢ ﺑﻰ ﺁﻟﺘﻰ ﺍﻓﺴﺮﺩﻩ ﺍﺳﺖ "‬

‫ﻧﻔﺲ ﺍﮊﺩﺭﻫﺎﺳﺖ ﺍﻭ ﮐﻰ ﻣﺮﺩﻩ ﺍﺳﺖ‬ ‫ْ‬ ‫ّ‬ ‫ﺍﻻﺛﺎﺭ (‬ ‫)ﺹ ‪ ٣٢٣‬ﺝ ‪ ٢‬ﺑﺪﻳﻊ ٓ‬ ‫ﺹ ‪٤١٣‬‬

‫‪ " -٤‬ﺑﻌﻀﻰ ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﺑﻮﺍﺳﻄﮥ ﺭﻳﺎﺿﺖ ﻭ ﮔﻮﺷﻪ ﻧﺸﻴﻨﻰ ﺗﻌﺪﻳﻞ‬

‫ﺗﻘﺮﺏ ﺍﻟﻰ ﺍ‪ ‬ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ ‪ .‬ﺍﻣﺎ ﻣﺴﻠﮏ ﺍﻧﺒﻴﺎء ﻭﺗﻌﺎﻟﻴﻢ ﺁﻧﻬﺎ‬ ‫ﺍﺧﻼﻕ ﻭ ّ‬

‫ﺻﺤﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻣﺸﻐﻮﻝ ﺑﺎﺷﺪ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺧﺪﻣﺖ‬ ‫ﺍﻳﻨﺴﺘﮑﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ‬ ‫ّ‬

‫ﺑﻌﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻧﻤﺎﻳﺪ ‪ .‬ﺍﮔﺮ ﺍﺯ ﺿﻌﻒ ﺑﻨﻴﻪ ﻭﺑﻴﮑﺎﺭﻯ ‪ ،‬ﺍﻧﺴﺎﻥ ﻇﻠﻢ ﺑﮑﺴﻰ‬ ‫َ‬

‫ﻧﻨﻤﺎﻳﺪ ﺍﻳﻦ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﮐﻤﺎﻟﻰ ﻧﻴﺴﺖ ‪ .‬ﺑﻠﮑﻪ ﮐﻤﺎﻝ ﺩﺭ ﺍﻳﻨﺴﺖ ﮐﻪ ﻗﺪﺭﺕ ﻭ‬ ‫ﻣﺜﻼ ﺍﮔﺮ ﮐﺴﻰ ﻓﻠﺴﻰ ﻧﺰﺩ ﺍﻭ ﻣﻮﺟﻮﺩ‬ ‫ﻣﺸﻐﻮﻟﻴﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻇﻠﻢ ﻧﮑﻨﺪ ‪.‬‬ ‫ً‬ ‫ّ‬

‫ﺍﻣﺎ ﺩﺭ ﺣﺎﻟﺖ ﺛﺮﻭﺕ ﻭ ﻏﻨﺎﺍﻳﻦ ﮐﻤﺎﻝ‬ ‫ﮐﺮﻡ ﻭ ُﺑﺨﻞ ﺍﻭ ﻣﻌﻠﻮﻡ ﻧﮕﺮﺩﺩ‪ّ .‬‬ ‫ﻧﺒﺎﺷﺪ َ َ‬

‫ﺍﻻﺛﺎﺭ(‬ ‫ﻭ ﻧﻘﺺ ﺍﻭ ﻣﻌﻠﻮﻡ ﻭ ﻇﺎﻫﺮ ﺷﻮﺩ "‪) .‬ﺹ ‪ ١٥١‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺭﻫﺒﺎﻧﻴﺖ ﻧﻴﺴﺖ ﻟﮑﻦ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺍﻭﻗﺎﺕ‬ ‫‪ " -٥‬ﺩﺭﺍﻳﻦ ﺍﻣﺮ‬ ‫ّ‬

‫ﺭﺍ ﺣﺼﺮ ﺩﺭ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﻭ ﺧﺪﻣﺖ ﺑﻪ ﻧﻮﻉ ﺧﻮﻳﺶ ﻧﻤﺎﻳﺪ ﻣﻴﺘﻮﺍﻧﺪ ﺍﺯ ﺟﻤﻴﻊ‬

‫ﺍﻟﺒﺘﻪ ﺍﻭﻗﺎﺕ ﺭﺍ ﺻﺮﻑ ﺧﺪﻣﺖ ﻣﻠﮑﻮﺕ ﺍ‪ ‬ﻧﻤﻮﺩﻥ ﺑﻬﺘﺮ‬ ‫ﺷﺆﻭﻥ ﺩﺭ ﮐﻨﺎﺭ ﺑﺎﺷﺪ‪ّ .‬‬

‫ﻧﻴﺖ ﺑﺎﻳﺪ ﻭﻗﻒ ﺣﻴﺎﺕ ﺩﺭ ﺧﺪﻣﺖ ﺍﻣﺮﺍ‪ ‬ﺑﺎﺷﺪ ﻭﻟﻰ‬ ‫ﺍﻣﺎ ﻧﻪ‬ ‫ﺭﻫﺒﺎﻧﻴﺖ ‪ّ .‬‬ ‫ّ‬ ‫ﺍﺳﺖ ّ‬

‫ﻫﺮ ﻭﻗﺖ ﺑﺨﻮﺍﻫﺪ ﺍﺯﺩﻭﺍﺝ ﻧﻤﺎﻳﺪ ﻣﻴﺘﻮﺍﻧﺪ ‪ .‬ﻫﻤﺸﻴﺮﮤ ﻣﻦ )ﺣﻀﺮﺕ ﻭﺭﻗﮥ ﻋﻠﻴﺎ(‬

‫ﺣﻴﺎﺕ ﺧﻮﺩ ﺭﺍ ﻭﻗﻒ ﺍﻣﺮﺍ‪ ‬ﮐﺮﺩﻩ ﺍﻣﺎﻧﻪ ﺑﺨﻴﺎﻝ ﺭﻫﺒﺎﻧﻴّﺖ ﻭ ﺍﻧﺰﻭﺍ ﺑﻠﮑﻪ ﻣﺤﺾ‬

‫ﺍﺑﻬﻰ ﺣﻴﺎﺕ ﺧﻮﺩ ﺭﺍ ﻭﻗﻒ ﻧﻤﻮﺩﻩ ‪ .‬ﻣﻘﺼﺪ ﺍﻳﻨﺴﺖ ﮐﻪ‬ ‫ﺧﺪﻣﺎﺕ ﺁﺳﺘﺎﻥ ﺟﻤﺎﻝ‬ ‫ٰ‬

‫ﺍﻧﺴﺎﻥ ﺁﺯﺍﺩ ﺍﺳﺖ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺣﻴﺎﺕ ﺧﻮﺩ ﺭﺍ ﻭﻗﻒ ﻣﻠﮑﻮﺕ ﺍ‪ ‬ﻣﻴﮑﻨﺪ ﻭ ﻳﺎ‬ ‫ﺩﺭ ﺿﻤﻦ ﺍﺷﺘﻐﺎﻝ ﺑﺎﻣﻮﺭ ﺳﺎﺋﺮﻩ ﺑﺨﺪﻣﺖ ﺍﻣﺮﺍ‪ ‬ﻣﻴﭙﺮﺩﺍﺯﺩ ‪. "...‬‬

‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٢١٩‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫*****‬

‫ﺹ ‪٤١٤‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺯﻧﺎء"‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﻗﺪ ﺣﺮﻡ ﻋﻠﻴﮑﻢ ﻭ ﺍﻟﺰﻧﺎء ﺛﻢ ﺍﻟﻐﻴﺒﺔ ﻭ ﺍﻻﻓﺘﺮﺍء ﺍﺟﺘﻨﺒﻮﺍ‬ ‫ﻋﻤﺎ ﻧﻬﻴﺘﻢ ﻋﻨﻪ ﻓﻰ ﺍﻟﺼﺤﺎﺋﻒ ﻭ ﺍﻻﻟﻮﺍﺡ "‪(K ١٩) .‬‬

‫‪ " -٢‬ﻗﺪ ﺣﮑﻢ ﺍ‪ ‬ﻟﮑﻞ ﺯﺍﻥ ﻭ ﺯﺍﻧﻴﺔ ﺩﻳﺔ ﻣﺴﻠﻤﺔ ﺍﻟﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻭ‬

‫ﻫﻰ ﺗﺴﻌﺔ ﻣﺜﺎﻗﻴﻞ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭ ﺍﻥ ﻋﺎﺩﺍ ﻣﺮﺓ ﺍﺧﺮﻯ ﻋﻮﺩﻭﺍ ﺑﻀﻌﻒ ﺍﻟﺠﺰﺍء‬

‫ﻫﺬﺍ ﻣﺎ ﺣﮑﻢ ﺑﻪ ﻣﺎﻟﮏ ﺍﻻﺳﻤﺎء ﻓﻰ ﺍﻻﻭﻟﻰ ﻭﻓﻰ ﺍﻻﺧﺮﻯ ﻗﺪﺭ ﻟﻬﻤﺎ ﻋﺬﺍﺏ‬ ‫ﻣﻬﻴﻦ "‪.‬‬

‫)‪(K ٤٩‬‬

‫ﻭ ﺩﺭ ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬

‫ﺍﻭﻟﻰ ُﻧﻪ ﻣﺜﻘﺎﻝ‬ ‫‪ " -٣‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺟﺰﺍﻯ ﺯﺍﻧﻰ ﻭ ﺯﺍﻧﻴﻪ ‪ .‬ﺟﻮﺍﺏ ‪ :‬ﺩﻓﻌﮥ‬ ‫ٰ‬

‫ﺍﻟﻰ ﺁﺧﺮ ﺩﻭ ﻣﻘﺪﺍﺭ ﺟﺰﺍﻯ‬ ‫ﺛﺎﻧﻰ ﻫﺠﺪﻩ ﻣﺜﻘﺎﻝ ‪ ،‬ﺛﺎﻟﺚ ﺳﻰ ﻭ ﺷﺶ ﻣﺜﻘﺎﻝ ٰ‬ ‫ﺳﺎﺑﻖ ﻭ ﻣﺜﻘﺎﻝ ﻧﻮﺯﺩﻩ ﻧﺨﻮﺩ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺑﻴﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ "‪.‬‬

‫ﺗﻮﺟﻪ ﺩﻗﻴﻖ ﮔﺮﺩﺩ(*‬ ‫*)ﺑﻪ ﺗﺒﻴﻴﻨﺎﺕ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺻﻔﺤﮥ ﺑﻌﺪ ّ‬

‫ﺗﻤﺴﮑﻮﺍ‬ ‫‪ِ ُ " -٤‬‬ ‫ﭐﻟﻔﺤﺸﺎ‪ِ ‬ﻭ َ َ ‪ْ ُ ‬‬ ‫ﭐﻟﺬﻳﻦ ْ َ َ ُ ْ‬ ‫ﭐﺭﺗﮑﺒﻮﺍ ْ َ ْ َ‬ ‫ﻗﻞ ‪َ ْ ِ ‬‬ ‫ﭐﻟﺒﻬﺎ‪٠ "‬‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﻟﻴﺴﻮﺍ ِ ْ‬ ‫ﺍﻧﻬﻢ َ ْ ُ ْ‬ ‫ﺑﭑﻟﺪﻧﻴﺎ ِ ‪ْ ُ ‬‬ ‫ﺍﻫﻞ ْ َ َ‬ ‫ِ ‪َْ ‬‬

‫ﺍﻟﻤﻘﺮﺑﻴﻦ (‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ‬ ‫)ﻟﻮﺡ ﺳﺤﺎﺏ ‪ -‬ﺹ ‪ ١٥٣‬ﮐﺘﺎﺏ ﻣﺒﻴﻦ ّ‬ ‫ّ‬

‫ﺹ ‪٤١٥‬‬

‫ﺣﻖ‬ ‫‪ " -٥‬ﻫﺮ ﻧﻔﺴﻰ ﺍﺯ ﺍﻭ ﺁﺛﺎﺭ ﺧﺒﺎﺛﺖ ﻭ ﺷﻬﻮﺕ ﻇﺎﻫﺮ ﺷﻮﺩ ﺍﻭ ﺍﺯ ّ‬ ‫ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ "‪.‬‬

‫)ﺹ ‪ ٢٩٩‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﺤﺼﻦ ﻭ‬ ‫ﺍﻣﺎ ﻣﺴﺄﻟﮥ ﺯﻧﺎ ﺍﻳﻦ ّ‬ ‫ﺗﻌﻠﻖ ِ‬ ‫‪ّ " -١‬‬ ‫ﻣﺤﺼﻦ ﺩﺍﺭﺩ ﻧﻪ ُ ْ َ‬ ‫ﺑﻐﻴﺮ ُ ْ َ‬

‫ﺍﻣﺎ ﺯﺍﻧﻰ ﻣﺤﺼﻦ ﻭ ﻣﺤﺼﻨﻪ ﺣﮑﻤﺶ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﺳﺖ "‪.‬‬ ‫ّ‬ ‫)ﺹ ‪ ٣٠١‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺍﻟﻬﻴﻪ ﺩﺭ ﻣﺴﺄﻟﮥ ﻓﺤﺸﺎء ﺑﻘﺪﺭﻯ ﺯﺟﺮ‬ ‫ﺍﻣﺎ ﻣﺴﺄﻟﮥ ﺯﻧﺎ ﺩﺭ ﺍﻟﻮﺍﺡ ّ‬ ‫‪ّ " -٢‬‬

‫ﺑﺤﺪ ﺣﺼﺮ ﻧﻴﺎﻳﺪ ﮐﻪ ﺷﺨﺺ ﻣﺮﺗﮑﺐ ﻓﺤﺸﺎء ﺍﺯ‬ ‫ﻭ ﻋﺘﺎﺏ ﻭ ﻋﻘﺎﺏ ﻣﺬﮐﻮﺭ ﮐﻪ‬ ‫ّ‬ ‫ﺍﺣﺪﻳﺖ ﻣﻄﺮﻭﺩ ﻭ ﻣﺮﺩﻭﺩ ﻭ ﺩﺭ ﻧﺰﺩ ﻳﺎﺭﺍﻥ ﻣﺬﻣﻮﻡ ﻭ ﺩﺭ ﻧﺰﺩ ﻋﻤﻮﻡ‬ ‫ﺩﺭﮔﺎﻫﺮ‬ ‫ّ‬

‫ﺣﺘﻰ ﺩﺭ ﺑﻌﻀﻰ ﮐﻠﻤﺎﺕ ﺑﻴﺎﻥ ﺧﺴﺮﺍﻥ ﻣﺒﻴﻦ ﻭ ﻣﺤﺮﻭﻣﻴّﺖ ﺍﺑﺪﻯ‬ ‫ﺑﺸﺮ ﻣﺮﺫﻭﻝ ‪ٰ ّ .‬‬

‫ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ﻗﺼﺎﺹ ﺣﮑﻮﻣﺘﻰ ﻭ ﺳﻴﺎﺳﻰ ﭼﻨﻴﻦ ﺍﻣﺮﻯ ﺻﺎﺩﺭ ﻧﻪ ﺯﻳﺮﺍ‬

‫ﺗﻌﺮﺽ ﻧﻨﻤﻮﺩﻩ ﻭ ﻧﻤﻰ ﻧﻤﺎﻳﺪ ﻟﻬﺬﺍ‬ ‫ﺣﮑﻮﻣﺖ ٓ‬ ‫ﺍﻻﻥ ﺩﺭ ﺟﻤﻴﻊ ﺩﻧﻴﺎ ﺑﻪ ﺯﺍﻧﻰ ﺍﺑﺪﴽ ّ‬ ‫ﻋﺎﻟﻢ ﻧﮕﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺟﺰﺍء ﺑﺠﻬﺖ ﺁﻧﺴﺖ ﺗﺎ ﺭﺫﻳﻞ ﻭ ﺭﺳﻮﺍﻯ‬ ‫ﻣﺤﮑﻮﻡ ‪ ،‬ﺭﺳﻮﺍﻯ َ‬

‫ﻋﺎﻟﻢ ﮔﺮﺩﺩ ﻭ ﻣﺤﺾ ﺗﺸﻬﻴﺮ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺭﺳﻮﺍﺋﻰ ﺍﻋﻈﻢ ﻋﻘﻮﺑﺖ ﺍﺳﺖ ‪.‬‬ ‫َ‬ ‫ﻧﺺ ﻗﺮﺁﻥ ﺍﺑﺪﴽ ﺯﻧﺎ ﺛﺎﺑﺖ ﻧﮕﺮﺩﺩ ﺯﻳﺮﺍ ﺷﻬﻮﺩ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺑﻪ ّ‬

‫ﺗﺎﻡ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﺑﺪﻫﻨﺪ ‪ .‬ﻟﻬﺬﺍ‬ ‫ﺍﺭﺑﻌﻪ ﺩﺭ ﺁﻥ ﻭﺍﺣﺪ ﺑﺎﻳﺪ ﺷﻬﺎﺩﺕ ﺑﻪ‬ ‫ّ‬ ‫ﺗﻤﮑﻦ ّ‬

‫ﺍﻫﻤﻴﺖ ﺑﺰﻧﺎ ﺑﻘﺮﺁﻥ‬ ‫ﺟﺰ ﺑﺎﻗﺮﺍﺭ ﺯﻧﺎ ﺛﺎﺑﺖ ﻧﮕﺮﺩﺩ ‪ .‬ﺁﻳﺎ ﻣﻴﺘﻮﺍﻥ ﻧﺴﺒﺖ ﺍﻧﺪﮎ ﻋﺪﻡ‬ ‫ّ‬ ‫ﺍﻫﻞ ْ ِ ْ َ ِ‬ ‫ﭐﻻﻧﺼﺎﻑ "‪.‬‬ ‫ﺩﺍﺩ؟ َﻻ َﻭﺍ‪ْ ُ ِ ْ َ . ‬‬ ‫ﻓﺎﻧﺼﻔﻮﺍ َﻳﺎ َ ْ َ‬

‫)ﺹ ‪ ٣٧١-٢‬ﺝ ‪ ٣‬ﻣﮑﺎﺗﻴﺐ (‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ‪ -‬ﻧﻬﻰ ﺍﺯ ﺍﻟﻮﺍﻁ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫*ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ‬ ‫ﺗﻘﻮﻯ ‪ّ -‬‬ ‫ٰ‬ ‫ﺹ ‪٤١٦‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺳﺆﺍﻝ ﻳﺎ ﮔﺪﺍﺋﻰ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﺮﻡ َ َ ْ ِ‬ ‫ﻗﺪ‬ ‫ﻳﺤﻞ ‪ُ ‬‬ ‫ﻣﻦ َ ‪َ ‬‬ ‫" َﻻ َ ِ ‪‬‬ ‫ﭐﻟﻌﻄﺎء َ ْ‬ ‫ﭐﻟﺴﺆﺍﻝ َﻭ َ ْ‬ ‫ﺳﺎﻝ ُ ‪َ ‬‬ ‫ﻋﻠﻴﻪ ْ َ َ ُ‬

‫ﻳﮑﺴﺐ َﻭ ‪ِ ‬‬ ‫ﻋﻠﻰ ْ ُ ‪‬‬ ‫ﻓﻠﻠﻮﮐﻼ‪َ ‬ﻭ‬ ‫ﻋﺠﺰ َ ِ ْ ُ َ َ‬ ‫ﭐﻟﮑﻞ َ ْ‬ ‫ﭐﻟﺬﻱ َ َ َ‬ ‫ﺍﻥ َ ْ ِ َ‬ ‫ُِ َ‬ ‫ﮐﺘﺐ َ َ ٰ‬

‫ﻟﻪ َﻣﺎ َ ْ ِ ْ ِ‬ ‫ﺣﺪﻭﺩ‬ ‫ﭐﻻﻏﻨﻴﺎ‪ْ َ ‬‬ ‫ﻳﮑﻔﻴﻪ ْ َ ُ ْ‬ ‫ﺍﻥ ُ ِ ‪ْ ُ ‬‬ ‫ﻳﻌﻴﻨﻮﺍ َ ُ‬ ‫ﭐﻋﻤﻠﻮﺍ ُ ُ ْ َ‬ ‫ْ َ َِْ‬

‫ﻨﮑﻢ َﻭ‬ ‫ﮐﻤﺎ َ ْ ِ ُ ْ َ‬ ‫ﺳﻨﻨﻪ ُ ‪‬‬ ‫ﺍﻋﻴ ُ ْ‬ ‫ﺗﺤﻔﻈﻮﻥ َ ْ ُ‬ ‫ﭐ‪َ ِ‬ﻭ ُ َ َ ُ‬ ‫ﭐﺣﻔﻈﻮﻫﺎ َ َ‬ ‫ﺛﻢ ْ َ ُ ْ َ‬ ‫ﭐﻟﺨﺎﺳﺮﻳﻦ "‪(K ١٤٧) .‬‬ ‫ﻣﻦ ْ َ ِ ِ ْ ِ‬ ‫َﻻ َ ُ ْ ُ ‪‬‬ ‫ﺗﮑﻮﻧﻦ ِ َ‬

‫ﺣﻖ‬ ‫‪ " -٢‬ﻫﻴﭻ ﻓﻌﻠﻰ ﺍﻗﺒﺢ ﺍﺯ ﺍﻳﻦ ﻓﻌﻞ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﮐﻪ ﺑﺎﺳﻢ ّ‬

‫ﺣﻖ ﻻﺯﻡ ﮐﻪ ﻧﺎﺱ ﺭﺍ ﺑﻪ‬ ‫ﻣﺎﺑﻴﻦ ﻧﺎﺱ‬ ‫ّ‬ ‫ﺗﮑﺪﻯ ﺷﻮﺩ ‪ .‬ﺑﺮﺁﻧﺠﻨﺎﺏ ﻭ ﺍﺻﺤﺎﺏ ّ‬

‫ﺍﺣﺒﺎﻯ‬ ‫ﺗﻨﺰﻳﻪ ﺍﮐﺒﺮ ﻭ ﺗﻘﺪﻳﺲ ﺍﻋﻈﻢ ﺩﻋﻮﺕ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺭﺍﺋﺤﮥ ﻗﻤﻴﺺ‬ ‫ﺍﺑﻬﻰ ﺍﺯ ّ‬ ‫ٰ‬

‫ِ‬ ‫ﺍﻟﻐﻨﻰ ﺑﻔﻘﺮﺍء ﻧﺎﻇﺮ ﺑﺎﺷﻨﺪ ﭼﻪ ﮐﻪ ﺷﺄﻥ‬ ‫ﺍﻭ ﺍﺳﺘﻨﺸﺎﻕ ﺷﻮﺩ ﻭﻟﮑﻦ ﺑﺎﻳﺪ ُ ْ‬ ‫ﺍﻭﻟﻮ ْ َ ٰ‬

‫ﺷﺄﻥ‬ ‫ﻋﻨﺪﭐ‪ ‬ﻋﻈﻴﻢ ﺑﻮﺩﻩ َﻭ َ ْ ِ‬ ‫ﻳﻌﺎﺩﻟﻪ َ ٌ‬ ‫ﺻﺎﺑﺮﻳﻦ ﺍﺯ ﻓﻘﺮﺍء ِ ْ َ‬ ‫ﻋﻤﺮﻱ َﻻ ُ َ ِ ُ ُ‬ ‫ِ‬ ‫ﻟﻐﻨﻰ‬ ‫ﻃﻮﺑﻰ ِ َ ِ ْ ٍ‬ ‫ﺳﺘﺮ َﻭ ِ َ ِ ٍ‬ ‫ﺻﺒﺮ َﻭ َ َ َ‬ ‫ﻟﻔﻘﻴﺮ َ َ َ‬ ‫‪‬ﺍﻻ َﻣﺎ َﺷﺎ‪ ‬ﭐ‪ٰ َ ْ ُ ُ‬‬ ‫ﻫﻤﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﮑﺴﺐ ﻣﺸﻐﻮﻝ ﺷﻮﻧﺪ‬ ‫ﻭﺍﺛﺮ‪ْ ِ .‬‬ ‫ﺍﻥ َﺷﺎ‪‬ﭐ‪ ‬ﺑﺎﻳﺪ ﻓﻘﺮﺍء ّ‬ ‫ﺍﻧﻔﻖ َ َ َ َ‬ ‫ََْ َ‬

‫ﻋﻨﺪﺍ‪‬‬ ‫ﻭ ﺍﻳﻦ ﺍﻣﺮﻳﺴﺖ ﮐﻪ ﺑﺮ ﻫﺮ ْ‬ ‫ﻧﻔﺴﻰ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﻓﺮﺽ ﺷﺪﻩ ﻭ ﺍﺯ ﺍﻋﻤﺎﻝ ﺣﺴﻨﻪ َ‬ ‫ﺍﻧﻪ‬ ‫ﺍﻟﺒﺘﻪ ﺍﻋﺎﻧﺖ‬ ‫ﻣﺤﺴﻮﺏ ﻭ ﻫﺮ ْ‬ ‫ّ‬ ‫ﻧﻔﺴﻰ ﻋﺎﻣﻞ ﺷﻮﺩ ّ‬ ‫ﻏﻴﺒﻴﻪ ﺷﺎﻣﻞ ﺍﻭ ﺧﻮﺍﻫﺪ ﺷﺪ ِ ‪ُ ‬‬

‫ﻋﻠﻰ ُ ‪‬‬ ‫ﻳﺸﺎء ِ َ ْ ِ ِ‬ ‫ُ ِْ‬ ‫ﮐﻞ‬ ‫ﻗﺪﻳﺮ " ‪.‬‬ ‫ﺷﻰ‪ٌ ْ ِ َ ‬‬ ‫ﻳﻐﻨﻲ َ ْ‬ ‫ﺑﻔﻀﻠﻪ ِ ‪ُ ‬‬ ‫ﻣﻦ َ َ ُ‬ ‫ﺍﻧﻪ َ َ ٰ‬ ‫َ ْ‬ ‫)ﺹ ‪ ٢٩٢-٣‬ﻣﺠﻤﻮﻋﻪ ﺍﻗﺘﺪﺍﺭﺍﺕ (‬ ‫ﺹ ‪٤١٧‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺣﺮﻡ‬ ‫ﻋﻠﻴﮑﻢ ‪ُ ‬‬ ‫ﻭﻣﻦ َ ‪َ ‬‬ ‫ﭐﻟﺴﻮﺍﻝ َ َ ْ‬ ‫‪ّ " -١‬‬ ‫ﺣﺮﻡ َ َ ْ ُ ُ‬ ‫ﺳﺎﻝ ُ ‪َ ‬‬ ‫ﺍﻣﺎ ﺁﻳﮥ ﻣﺒﺎﺭﮐﮥ ُ ‪َ ‬‬

‫َ َ ِْ‬ ‫ﺗﮑﺪﻯ ﺭﺍ‬ ‫ﺗﮑﺪﻯ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﺑﺮ ﮔﺪﺍﻳﺎﻥ ﮐﻪ‬ ‫ﭐﻟﻌﻄﺎء ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬ ‫ّ‬ ‫ﻋﻠﻴﻪ َ َ ُ‬ ‫ﺻﻔﺖ ﺧﻮﻳﺶ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﺍﻧﻔﺎﻕ ﻧﻴﺰ ﺣﺮﺍﻡ ﺍﺳﺖ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺭﻳﺸﮥ‬

‫ﻧﻔﺴﻰ ﻋﺎﺟﺰ ﺑﺎﺷﺪ ﻳﺎ ﺑﻔﻘﺮ ﺷﺪﻳﺪ ﺍﻓﺘﺪ ﻭ ﭼﺎﺭﻩ‬ ‫ﺍﻣﺎ ﺍﮔﺮ ْ‬ ‫ﮔﺪﺍﺋﻰ ﮐﻨﺪﻩ ﺷﻮﺩ ﻭ ّ‬

‫ﻣﻌﻴﻦ‬ ‫ﻧﺘﻮﺍﻧﺪ ﺍﻏﻨﻴﺎء ﻳﺎ ﻭﮐﻼء ﺑﺎﻳﺪ ﭼﻴﺰﻯ ‪ ،‬ﻣﺒﻠﻐﻰ ﺩﺭﻫﺮ ﻣﺎﻫﻰ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ّ‬ ‫ﮐﻨﻨﺪ ﺗﺎ ﺑﺎ ﺍﻭ ﮔﺬﺭﺍﻥ ﮐﻨﺪ ‪ .‬ﭼﻮﻥ ﺑﻴﺖ ﻋﺪﻝ ﺗﺸﮑﻴﻞ ﺷﻮﺩ ﺩﺍﺭ ﻋﺠﺰﻩ‬

‫ﻣﺘﻤﻢ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ‬ ‫ﺗﺄﺳﻴﺲ ﮔﺮﺩﺩ‪ .‬ﻟﻬﺬﺍ ﮐﺴﻰ ﻣﺤﺘﺎﺝ ﺑﺴﺆﺍﻝ ﻧﻤﺎﻧﺪ ﭼﻨﺎﻧﮑﻪ ّ‬ ‫ﻋﻠﻰ ْ ُ ‪‬‬ ‫ﻳﮑﺴﺐ ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ َﻭ‬ ‫ﮐﺘﺐ َ َ‬ ‫ﭐﻟﮑﻞ َ ْ‬ ‫ﺩﻻﻟﺖ ﻣﻴﻔﺮﻣﺎﻳﺪ َ ْ‬ ‫ﺍﻥ َ ْ ِ َ‬ ‫ﻗﺪ ُ ِ َ‬

‫‪ِ‬‬ ‫ﻟﻪ‬ ‫ﻋﺠﺰ َ ِ ْ ُ َ َ‬ ‫ﭐﻻﻏﻨﻴﺎ‪ْ َ ‬‬ ‫ﺍﻥ ُ َ ‪ْ ُ ‬‬ ‫ﻳﻌﻴﻨﻮﺍ َ ُ‬ ‫ﻓﻠﻠﻮﮐﻼ‪َ ‬ﻭ ْ َ ْ ِ َ‬ ‫ﭐﻟﺬﻱ َ َ َ‬

‫َﻣﺎ َ ْ ِ ْ ِ‬ ‫ﻳﮑﻔﻴﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻭﮐﻼء ‪ ،‬ﻭﮐﻼء ﺑﻴﺖ ﺍﺳﺖ ﮐﻪ ﺍﻋﻀﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﺑﺎﺷﺪ"‪.‬‬

‫)ﺹ ‪ ٣٥١-٢‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫*ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ "ﺗﺒﺮﻋﺎﺕ "ﻭ "ﻓﻘﺮ ﻭ ﻏﻨﺎ" ﻭ "ﻣﻮﺍﺳﺎﺕ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫****‬

‫ﺹ ‪٤١٨‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺳﺮﻗﺖ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﻠﻰ ‪ِ ِ ‬‬ ‫ﭐﻟﺤﺒﺲ َﻭ ِﻓﻲ‬ ‫ﮐﺘﺐ َ َ‬ ‫ﭐﻟﺴﺎﺭﻕ ْ‬ ‫" َْ‬ ‫ﭐﻟﻨﻔﻰ َﻭ ْ َ ْ ُ‬ ‫ﻗﺪ ُ ِ َ‬ ‫‪ُ ‬‬ ‫ﻓﭑﺟﻌﻠﻮﺍ ِﻓﻲ َ ِ ْ ِ ِ‬ ‫‪ِ ِ ‬‬ ‫ﻟ‪‬ﻼ‬ ‫ﺑﻬﺎ ِ ‪ ‬‬ ‫ﺟﺒﻴﻨﻪ َ َ َ ً‬ ‫ﻋﻼﻣﺔ ُ ْ َ ُ‬ ‫ﭐﻟﺜﺎﻟﺚ َ ْ َ ُ ْ‬ ‫ﻳﻌﺮﻑ ِ َ‬

‫ﺗﺄﺧﺬﮐﻢ‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﺗﻘﺒﻠﻪ ُ ُ ُ‬ ‫ﺍﻥ َ ُ َ ُ ْ‬ ‫ﺩﻳﺎﺭﻩ ‪ْ ُ  ِ .‬‬ ‫ﻣﺪﻥ ﭐ‪َ ِ‬ﻭ ِ َ ُ ُ‬ ‫َ ْ َ​َُ‬

‫ﻟﺪﻥ‬ ‫ﻣﻦ َ ُ ْ‬ ‫‪َُ ‬‬ ‫ﭐﻟﺮﺃﻓﺔ ِﻓﻲ ِ ْ ِ‬ ‫ﺩﻳﻦ ﭐ‪ْ ُ َ ْ ِ‬‬ ‫ﻣﺮﺗﻢ ِ ِﺑﻪ ِ ْ‬ ‫ﭐﻋﻤﻠﻮﺍ َﻣﺎ ُﺍ ِ ْ ُ ْ‬

‫ﺭﺣﻴﻢ " ‪٠‬‬ ‫ُ ِْ ٍ‬ ‫ﻣﺸﻔﻖ َ ِ ْ ٍ‬ ‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ‪" :‬ﺍﻣﺎﻧﺖ "‪" -‬ﻧﻬﻰ ﺍﺯ ﺧﻴﺎﻧﺖ ﻣﺎﻟﻰ "‬ ‫)‪(K ٤٥‬‬

‫"ﻧﻬﻰ ﺍﺯ ﺭﺷﻮﺕ ﻭ ﺍﺭﺗﺸﺎء" ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫****‬

‫ﺹ ‪٤١٩‬‬

‫ﺳﻴﺌﺎﺕ ﺍﻫﻞ ﻏﺮﺏ "‬ ‫"ﻧﻬﻰ ﺍﺯ ّ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫‪ " -١‬ﺍﻫﻞ ﺑﻬﺎ ﺑﺎﻳﺪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﺳﻠﻮﮎ ﻭ ﺭﻓﺘﺎﺭ‬

‫ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺗﻘﺎﻟﻴﺪ ﻣﺬﻣﻮﻣﻪ ﻭ ﻣﺮﺍﺳﻢ ﻭ ﻋﺎﺩﺍﺕ ﻏﻴﺮ ﻣﺴﺘﺤﺴﻨﮥ ﺍﻫﻞ ﻏﺮﺏ‬

‫ﻣﺤﺒﺖ ﻭ‬ ‫ﻣﺪﻋﻴﺎﻥ‬ ‫ﺑﮑﻠﻰ ﺍﺣﺘﺮﺍﺯ ﻭ ﺍﺟﺘﻨﺎﺏ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺯﻫﺪ ﻭ‬ ‫ّ‬ ‫ﺗﻘﻮﻯ ﺷﺄﻥ ّ‬ ‫ّ‬ ‫ٰ‬

‫ﻫﻮﻳﺖ‬ ‫ﻧﻔﻮﺱ ﺍﺑﺮﺍﺭ ﺍﺳﺖ ّ‬ ‫ﻭﺍﻻ ﺭﻓﺘﻪ ﺭﻓﺘﻪ ﺭﻭﺷﻨﺎﺋﻰ ﻓﻀﺎﺋﻞ ﻋ َﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ّ‬

‫ﻗﻠﺐ ﺧﺎﻣﻮﺵ ﻭ ﻣﺤﻮ ﻭ ﺯﺍﺋﻞ ﮔﺮﺩﺩ ﻭ ﻇﻠﻤﺎﺕ ﻗﺒﺎﺋﺢ ﻭ ﺭﺫﺍﺋﻞ ﺍﺳﺘﻴﻼ ﻳﺎﺑﺪ ﻭ‬

‫ﻋﺰﺕ ﻭ ﺑﺰﺭﮔﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﻟﻬﻮ ﻭ ﻟﻌﺐ‬ ‫ﺍﺣﺎﻃﻪ ﮐﻨﺪ ‪ .‬ﺍﺩﺏ ﻭ ﻭﻗﺎﺭ ﺳﺒﺐ ّ‬

‫ﺫﻟﺖ ‪ .‬ﺩﺭ ﺟﻤﻴﻊ ﺷﺆﻭﻥ ﺍﻣﺘﻴﺎﺯ‬ ‫ﺩﻧﻮ ﻭ ّ‬ ‫ﻫﺘﺎﮐﻰ ﻭ ﺑﻰ ﺑﺎﮐﻰ ‪ّ ،‬‬ ‫ﻋﻠﺖ ﭘﺴﺘﻰ ﻭ ّ‬ ‫ﻭ ّ‬

‫ﻭﺍﻻ ﭼﻪ ﻓﺮﻗﻰ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ‪ .‬ﻫﺮ ﻋﻤﻠﻰ ﮐﻪ ﺍﺯ ﺷﺄﻥ ﻭ ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ‬ ‫ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ّ‬

‫ﺑﮑﺎﻫﺪ ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﺍﺟﺘﻨﺎﺏ ﻭ ﺩﻭﺭﻯ ﺟﺴﺖ "‪) .‬ﺹ ‪ ٥٧‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫ﺍﻳﺎﻡ ﭘﺮ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻣﺎء ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺩﺭ ﺍﻳﻦ ّ‬ ‫‪ " -٢‬ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ّ‬

‫ﺍﻟﻬﻴﻪ ﻣﻨﺤﺮﻑ ﺷﻮﻧﺪ ﻭ ﻣﺘﺎﺑﻌﺖ ﺷﺮﺫﻣﮥ‬ ‫ﺍﻧﻘﻼﺏ ﺍﺯ ﺻﺮﺍﻁ ﻭﺍﺿﺢ ﻣﺴﺘﻘﻴﻢ ﺍﺣﮑﺎﻡ ّ‬ ‫ﺧﻠﻊ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﺭﺍ ﺍﺯ ﺗﻦ ﺑﻴﻨﺪﺍﺯﻧﺪ ﻭ‬ ‫ّ‬ ‫ﻣﻘﻠﺪﺍﻥ ﻭ ﻧﻮﻫﻮﺳﺎﻥ ﺭﺍ ﻧﻤﺎﻳﻨﺪ ‪َ ِ ،‬‬

‫ﻣﻠﻮﺙ ﮔﺸﺘﻪ ﻣﺮﺗﺪﻯ ﮔﺮﺩﻧﺪ ‪ .‬ﺍﺯ ﻧﺼﺎﺋﺢ‬ ‫ﺳﻴﺌﺎﺕ ﻏﺮﺏ ّ‬ ‫ﺛﻮﺏ ﺭﺛﻴﺚ ﺭﺍ ﮐﻪ ﺑﻠﻮﺙ ّ‬

‫ﺗﻮﺟﻪ ﻭ‬ ‫ﺑﺘﻮﻫﻤﺎﺕ ﻭ ﻣﺒﺎﺩﻯ ﺳﻘﻴﻤﻪ ﺍﻫﻞ ﻫﻮﺱ ﻭ‬ ‫ﺍﻋﻠﻰ ﺭﻭﻯ ﺑﺘﺎﺑﻨﺪ ﻭ‬ ‫ﻗﻠﻢ‬ ‫ﻫﻮﻯ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ٰ‬

‫ﺍﺣﻠﻰ ﻧﺼﻴﺤﺖ ﻣﻴﻔﺮﻣﻴﺎﻳﺪ‪:‬‬ ‫ﺍﻋﻠﻰ ﺍﻫﻞ ﺑﻬﺎ ﺭﺍ ﺑﺎﻳﻦ ﻧﺪﺍﻯ‬ ‫ﻧﻤﺎﻳﺎﻥ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﻗﻠﻢ‬ ‫ٰ‬ ‫ٰ‬

‫ﻋﻦ ُ ُ ْ ِ‬ ‫ﺁﺧﺮ ْ َ ْ ِ‬ ‫ﺣﺪﻭﺩ‬ ‫ﺍﻭﺻﻴﮑﻢ ِﻓﻲ ِ ِ‬ ‫ﭐﻟﻘﻮﻝ ِ َ ْ‬ ‫ﺗﺘﺠﺎﻭﺯﻭﺍ َ ْ‬ ‫ﺑﺎﻥ َﻻ َ َ َ َ ُ ْ‬ ‫"ُْ ِ ْ ُ ْ‬ ‫ﭐ‪َ ِ‬ﻭ َﻻ َ ْ َ ِ ُ ْ ِ‬ ‫ﺍﻟﻰ‬ ‫ﺗﻠﺘﻔﺘﻮﺍ َ ٰ‬ ‫ﺹ ‪٤٢٠‬‬

‫َ​َ ِ ِ‬ ‫ﻭﻻ‬ ‫ﻳﺴﻤﻦ َ َ‬ ‫ﻗﻮﺍﻋﺪ ‪ِ ‬‬ ‫ﭐﻟﻨﺎﺱ َﻭ َ َ ِ ِ ْ‬ ‫ﻻﻧﻬﺎ َﻻ ُ ْ ِ ُ‬ ‫ﻋﺎﺩﺍﺗﻬﻢ ِ َ ‪َ ‬‬

‫ﻣﻦ َﺷﺎ‪‬‬ ‫ﻳﻐﻨﻴﮑﻢ َ ْ‬ ‫ﺍﻧﺘﻢ َ ْ ُ ُ ْ َ‬ ‫ﻓﭑﻧﻈﺮﻭﻥ َﻭ َ ْ‬ ‫ﺳﻨﻦ ﭐ‪ْ ُ ْ َ ِ‬‬ ‫ُ ِْ ْ ُ ْ‬ ‫ﺑﻞ ُ َ َ‬ ‫ﻨﺼﺢ ِ َ ْ ِ ِ‬ ‫ﻓﻤﻦ‬ ‫ََْ‪ْ ِ ‬‬ ‫ﻓﻠﻴﺘﺨﺬ َ َ‬ ‫ﻟﻨﻔﺴﻪ َ ِ ْ َ ً‬ ‫ﺳﺒﻴﻼ ِ َﺍﻟﻰ ﭐ‪ْ َ َ ِ‬‬ ‫ﻫﺬﺍ ﭐﻟ ‪َ ْ ‬‬

‫َﺷﺎ‪ِ ْ ِ ْ َ ْ َ ‬‬ ‫ﻋﻦ ُ ‪‬‬ ‫ﺭﺑﻲ َ َ ِ‬ ‫ﻣﻦ ِﻓﻲ‬ ‫ﺍﻥ َ ‪‬‬ ‫ﻫﻮﺍﻩ ِ ‪‬‬ ‫ﮐﻞ َ ْ‬ ‫ﻟﻐﻨﻰ َ ْ‬ ‫ﺍﻟﻰ َ َ ُ‬ ‫ﻓﻠﻴﺮﺟﻊ َ ٰ‬ ‫ٌ‬ ‫ﻋﻦ ُ ‪‬‬ ‫‪ِ ٰ ‬‬ ‫ﺍﻭ‬ ‫ﻫﻢ َ ُ ْ ُ ْ َ‬ ‫ﭐﻟﺴﻤﻮﺍﺕ َﻭ ْ َ ْ ِ‬ ‫ﻳﻘﻮﻟﻮﻥ َ ْ‬ ‫ﮐﻞ َﻣﺎ ُ ْ‬ ‫ﭐﻻﺭﺽ َﻭ َ ْ‬

‫ﻳﻌﻤﻠﻮﻥ " ‪) .‬ﺹ ‪ ١١٩ -٢٠‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪( ١٩٢٢-٤٨‬‬ ‫َْ َُْ َ‬

‫ﺑﻘﻀﻴﻪ ﺭﻗﺺ ﻭ ﺗﻘﻠﻴﺪ ﺍﻟﺒﺴﮥ ﻧﺴﺎء ﻏﺮﺏ ﻓﺮﻣﻮﺩﻧﺪ‬ ‫ﺍﻣﺎ ﺭﺍﺟﻊ‬ ‫ّ‬ ‫‪ّ " -٣‬‬

‫ﺍﻳﺎﻡ ﮐﻪ ﺍﺧﻼﻕ ﺩﺭ ﺁﻥ ﺳﺎﻣﺎﻥ‬ ‫ﺍﻭﻝ ﻭﻇﻴﻔﮥ ﻣﺤﻔﻞ ّ‬ ‫ﻣﻠﻰ ﺑﻬﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ ﺩﺭﺍﻳﻦ ّ‬ ‫ّ‬ ‫ﺗﻘﻴﺪ ﻭﻻﻣﺬﻫﺒﻰ ﺭﻭﺍﺟﻰ ﺷﺪﻳﺪ ﻳﺎﻓﺘﻪ ﺍﻳﻨﺴﺖ‬ ‫ﺗﺪﻧﻰ ﻧﻤﻮﺩﻩ ﻭ ﺗﻘﻠﻴﺪ ﻭﻋﺪﻡ ّ‬ ‫ّ‬

‫ﮐﻪ ﺟﻤﻬﻮﺭ ﺑﻬﺎﺋﻴﺎﻥ ﺭﺍ ﺍﺯ ﻗﺒﻞ ﺍﻳﻦ ﻋﺒﺪ ﮐﺮﺍﺭﴽ ﻭ ﻣﺮﺍﺭﴽ ﺩﺭ ﮐﻤﺎﻝ ﺗﺄﮐﻴﺪ ﻭ‬

‫ﺗﺬﮐﺮ ﺩﻫﻨﺪ ﮐﻪ ﺗﺠﺎﻭﺯ ﺍﺯ ﺁﺩﺍﺏ ﺑﻬﺎﺋﻰ ﻭ ﻣﺨﺎﻟﻔﺖ ﻣﺒﺎﺩﻯ‬ ‫ﺑﻨﻬﺎﻳﺖ ﺻﺮﺍﺣﺖ ّ‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﻭ ﺍﻋﺘﺪﺍﻝ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ﺍﻣﺮﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﻭ ّ‬ ‫ﺳﺎﻣﻴﮥ ّ‬

‫ﻣﺮﺿﻴﻪ ﺁﻧﺎﻥ ﺗﻮﻟﻴﺪ‬ ‫ﺳﻴﺌﺎﺕ ﺍﻫﻞ ﻏﺮﺏ ﻭ ﻋﺎﺩﺍﺕ ﻣﺬﻣﻮﻣﻪ ﻏﻴﺮ‬ ‫ّ‬ ‫ﻭ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ّ‬ ‫ﻣﻔﺎﺳﺪ ﻋﻈﻴﻤﻪ ﺩﺭ ﺟﺎﻣﻌﻪ ﻧﻤﺎﻳﺪ ﻭ ﺑﻨﻴﮥ ﺟﺎﻣﻌﻪ ﺭﺍ ﺿﻐﻴﻒ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺭﻭﻧﻖ‬

‫ﻫﻤﺖ ﺩﺭ ﺗﺮﻭﻳﺞ ﻭ ﺍﻗﺘﺒﺎﺱ ﺍﺯ ﺣﺴﻨﺎﺕ ﺍﻫﻞ ﻏﺮﺏ‬ ‫ﺑﻴﻨﺪﺍﺯﺩ ‪ .‬ﺑﻬﺎﺋﻴﺎﻥ ﺑﺎﻳﺪ ّ‬

‫ﺳﻴﺌﺎﺕ ﺁﻧﺎﻥ ‪ .‬ﺍﻣﺘﻴﺎﺯ ﺑﻬﺎﺋﻴﺎﻥ ﺣﻘﻴﻘﻰ ﺩﺭ ﺍﻳﻨﺴﺖ ﻻ ﻏﻴﺮ"‪.‬‬ ‫ﻧﻤﺎﻳﻨﺪ ﻧﻪ ﺗﻘﻠﻴﺪ ّ‬ ‫)ﺹ ‪ ١٢٠‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫ﻣﺤﺮﻣﺎﺕ ﻣﺤﺴﻮﺏ ﻧﻪ ﻭﻟﻰ‬ ‫‪ " -٤‬ﺭﺍﺟﻊ ﺑﻪ ﺭﻗﺺ ﻓﺮﻣﻮﺩﻧﺪ ﻫﺮ ﭼﻨﺪ ﺍﺯ‬ ‫ّ‬

‫ﻣﻀﺮ "‪٠‬‬ ‫ﻣﺮﺍﻋﺎﺕ ﺁﺩﺍﺏ ﺑﻬﺎﺋﻰ ﻭ ﺍﻋﺘﺪﺍﻝ ﺑﺮ ﻳﺎﺭﺍﻥ ﻭﺍﺟﺐ ﻭ ﺗﻘﻠﻴﺪ ﻋﻮﺍﻡ ﺑﺴﻴﺎﺭ‬ ‫ّ‬ ‫)ﺹ ‪ ١٣٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﺪ ﺁﺩﺍﺏ ﺑﻬﺎﺋﻰ‬ ‫‪ " -٥‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻧﻤﺎﻳﺸﻰ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ ﺑﺎﻳﺪ ﺍﺯ ّ‬ ‫ﺹ ‪٤٢١‬‬

‫ﺗﺠﺎﻭﺯ ﻧﻨﻤﺎﻳﺪ ﻧﻤﺎﻳﺶ ﺍﺩﺑﻰ ﻭ ﺗﺎﺭﻳﺨﻰ ﻭ ﺍﻣﺮﻯ ﺑﺎﺷﺪ ‪ .‬ﺗﻘﻠﻴﺪ ﺍﻗﻮﺍﻡ ﻭ ﻣﻠﻞ‬

‫ﻣﻀﺮ‬ ‫ﻋﻠﺖ ﺗﻮﻫﻴﻦ ﺍﻣﺮﺍ‪ ‬ﻭ ﺍﻳﺠﺎﺩ ﻓﺴﺎﺩ ﻧﻤﺎﻳﺪ ﻭ‬ ‫ﺧﺎﺭﺟﻪ ﺑﺴﻴﺎﺭ‬ ‫ﻣﻀﺮ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ِ‬ ‫ﺍﻓﺮﺍﺩ‬ ‫ﻣﺴﺘﻌﺪ ﺍﻳﻨﮕﻮﻧﻪ ﻣﻔﺎﺳﺪ ﻭ ﻣﮑﺎﺭﻩ ﻭ‬ ‫ﺑﺎﺧﻼﻕ ﺟﻮﺍﻧﺎﻥ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺤﻴﻂ ‪،‬‬ ‫ّ‬

‫ﺍﺣﺒﺎ ﺑﺎﻳﺪ ﻣﻘﺎﻭﻣﺖ‬ ‫ﺍﻫﺎﻟﻰ ﺑﻰ ﻗﻴﺪ ﻭ ﻭﺟﻬﺸﺎﻥ ﺑﻐﻔﻠﺖ ﻭ ﻻﻣﺬﻫﺒﻰ‬ ‫ﻣﺘﻮﺟﻪ ‪ّ .‬‬ ‫ّ‬ ‫ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﺭﻓﻊ ﺍﻳﻦ ﻣﻔﺎﺳﺪ ﺑﮑﻮﺷﻨﺪ ﻧﻪ ﺁﻧﮑﻪ ﺗﺮﻭﻳﺞ ﻭ ﺗﻘﻠﻴﺪ ﻧﻤﺎﻳﻨﺪ "‪.‬‬

‫)ﺹ ‪ ٢٠٢‬ﺝ ‪ ٢‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻯ‪(١٩٢٧ -٣٩‬‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ "‬ ‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺖ ﻫﺎﻯ ‪" :‬‬ ‫ﺗﻘﻮﻯ " ‪ّ " -‬‬ ‫ٰ‬

‫"ﺟﻮﺍﻧﺎﻥ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ "‬ ‫****‬

‫ﺹ ‪٤٢٢‬‬

‫ﻣﮑﺮﻭﻫﻴﺖ ﻃﻼﻕ ﻭ ﻓﺼﻞ "‬ ‫"‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪(K٧٠) :‬‬

‫ﭐﻟﻔﺼﻞ َﻭ‬ ‫‪ ِ " -١‬‬ ‫ﻭﺍﺑﻐﺾ ْ َ ْ َ‬ ‫ﭐﻟﻮﺻﻞ َﻭ ْ ِ َ َ‬ ‫ﺍﺣﺐ ْ َ ْ َ‬ ‫ﭐﻟﻮﻓﺎﻕ َ َ ْ َ َ‬ ‫ﺍﻥ ﭐ‪ َ َ َ‬‬ ‫ﺑﭑﻟﺮﻭﺡ َﻭ ‪ِ َ ْ ‬‬ ‫ﻟﻌﻤﺮﻱ‬ ‫ﭐﻟﺮﻳﺤﺎﻥ َ َ ْ ِ‬ ‫‪َ َ‬‬ ‫ﭐﻟﻄﻼﻕ َ ِ ُ ْ‬ ‫ﻋﺎﺷﺮﻭﺍ َﻳﺎ َ ْ ُ‬ ‫ﻗﻮﻡ ِ ‪ِ ْ ‬‬

‫ﻣﻦ ِ ْ ِ ْ َ ِ‬ ‫ﭐﻟﻄﻴﺐ‬ ‫ﻫﻮ ْ َ َ ُ‬ ‫ﺳﻴﻔﻨﻰ َ ْ‬ ‫ﻳﺒﻘﻰ ُ َ‬ ‫ﻓﻴﭑﻻﻣﮑﺎﻥ َ َ‬ ‫ﭐﻟﻌﻤﻞ ‪ُ  ‬‬ ‫ﻭﻣﺎ َ ْ َ ٰ‬ ‫ََُْ ٰ‬

‫ﺷﻬﻴﺪﴽ ‪َ .‬ﻳﺎ ِ َ ِ‬ ‫ﺍﺻﻠﺤﻮﺍ‬ ‫ﻋﻠﻰ َﻣﺎ َ ُ ْ ُ‬ ‫َﻭ َ َ‬ ‫ﻋﺒﺎﺩﻱ َ ْ ِ ُ ْ‬ ‫ﺍﻗﻮﻝ َ ِ ْ‬ ‫ﮐﺎﻥ َﭐ‪ٰ َ َ ُ‬‬ ‫ﭐﻟﻘﻠﻢ‬ ‫ﭐﺳﺘﻤﻌﻮﺍ َﻣﺎ َ ْ َ ُ ُ ْ‬ ‫ﺛﻢ ْ َ ِ ُ ْ‬ ‫ﺑﻴﻨﮑﻢ ُ ‪‬‬ ‫ﺫﺍﺕ َ ْ ِ ُ ْ‬ ‫ﻳﻨﺼﺤﮑﻢ ِ ِﺑﻪ ْ َ َ ُ‬ ‫َ َ‬

‫ﺷﻘﻴﴼ"‪.‬‬ ‫ﺟﺒﺎﺭﴽ َ ِ ّ‬ ‫ﻻﺗﺘﺒﻌﻮﺍ َ ‪‬‬ ‫ﭐﻻﻋﻠﻰ َﻭ َ َ ‪ْ ُ ِ ‬‬ ‫ْ َ َْ ٰ‬

‫ﻟﺪﻯ ﭐ‪ ‬ﻣﺤﺒﻮﺏ ﻭ ﻓﺼﻞ ﻭ ﺍﻧﻔﺼﺎﻝ‬ ‫ﺍﺗﺼﺎﻝ َ َ‬ ‫‪ " -٢‬ﻻﺯﺍﻝ ﻭﺻﻞ ﻭ ّ‬ ‫ﻳﻌﻠﻢ َﻭ‬ ‫ﺍﺣﺒﻪ ﭐ‪َ ُ‬ﻭ َ َ َ ُ ْ‬ ‫ﻣﺒﻐﻮﺽ ُﺧ ُ ْ‬ ‫ﺍﻧﻪ َ ْ َ ُ‬ ‫ﺍﻣﺮﮐﻢ ِ ِﺑﻪ ِ ‪ُ ‬‬ ‫ﺬﻭﺍ َﻣﺎ َ َ ‪ُ ‬‬

‫ﭐﻟﺤﮑﻴﻢ "‬ ‫ﭐﻻﻣﺮ ْ َ ِ ْ ُ‬ ‫ﻫﻮ ْ ٓ ِ ُ‬ ‫ﻳﺮﻯ َﻭ ُ َ‬ ‫َ​َ ٰ‬

‫)ﺹ ‪ ١٨٥‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻭ ﺩﺭ ﺭﺳﺎﻟﮥ ﻣﺒﺎﺭﮐﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ‪:‬‬

‫ﺟﻼﻟﻪ ﻃﻼﻕ ﺭﺍ ﺩﻭﺳﺖ ﻧﺪﺍﺷﺘﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ‬ ‫ﺣﻖ َ ‪‬‬ ‫‪ " -٣‬ﭼﻮﻥ ّ‬ ‫ﺟﻞ َ ُ ُ‬ ‫ﮐﻠﻤﻪ ﺍﻯ ﻧﺎﺯﻝ ﻧﺸﺪﻩ " ‪.‬‬ ‫***‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻗﻀﻴﻪ ﻣﻨﺎﻓﻰ ﺭﺿﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﻣﺨﺎﻟﻒ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ‬ ‫‪ " -١‬ﺍﻳﻦ‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ "‪.‬‬ ‫َ‬

‫)ﺹ ‪ ٢٧٨‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺹ ‪٤٢٣‬‬

‫ﺑﮑﻠﻰ ﺍﺯ ﻃﻼﻕ ﺍﺟﺘﻨﺎﺏ ﻧﻤﺎﻳﻨﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﻋﻮﺍﺭﺿﻰ‬ ‫‪ " -٢‬ﻳﺎﺭﺍﻥ ﺑﺎﻳﺪ ّ‬

‫ﺩﺭ ﻣﻴﺎﻥ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﮐﻪ ﺳﺒﺐ ﺑﺮﻭﺩﺕ ﺷﻮﺩ ﻭ ﻣﺠﺒﻮﺭ ﺑﺮ ﺍﻧﻔﺼﺎﻝ ﺷﻮﻧﺪ‬

‫ﺍﺗﻔﺎﻕ‬ ‫ﺑﺮﻣﻮﺩﺕ ﻭ‬ ‫‪...‬ﺍﺳﺎﺱ ﻣﻠﮑﻮﺕ ﺍ‪‬‬ ‫ﻣﺤﺒﺖ ﻭ ﻭﺣﺪﺕ ﻭ ﻣﻮﺍﻧﺴﺖ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺳﺖ ﻧﻪ ﺑﺮ ﺍﺧﺘﻼﻑ ﺧﺼﻮﺻﴼ ﺑﻴﻦ ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ ‪ .‬ﺍﮔﺮ ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﻃﺮﻑ‬

‫ﺍﻟﺒﺘﻪ ﺩﺭﻣﺸﮑﻼﺕ ﻋﻈﻴﻤﻪ ﺍﻓﺘﺪ ﻭ ﺑﺼﺪﻣﺎﺕ ﺷﺪﻳﺪﻩ ﮔﺮﻓﺘﺎﺭ‬ ‫ﺳﺒﺐ ﻃﻼﻕ ﺷﻮﺩ ّ‬

‫ﺁﻳﺪ ﻭ ﭘﺮﻳﺸﺎﻥ ﻭ ﭘﺸﻴﻤﺎﻥ ﮔﺮﺩﺩ "‪.‬‬

‫)ﺹ ‪ ٢٧٨‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺍﺣﺒﺎﻯ ﺍﻣﺮﻳﮑﺎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮐﻰ ﺧﻄﺎﺏ ﺑﻪ ّ‬

‫ﺗﺤﻘﻖ ﻣﻰ‬ ‫‪ " -٣‬ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﺴﺄﻟﮥ ﻃﻼﻕ )ﺩﺭ( ﭘﻴﺶ ﺑﻨﻬﺎﻳﺖ ﺳﻬﻮﻟﺖ‬ ‫ّ‬

‫ﻣﺘﺼﻞ ﺑﻮﺍﺳﻄﮥ ﺍﻣﺮ ﺟﺰﺋﻰ ﻃﻼﻕ ﻭﺍﻗﻊ ﻣﻴﮕﺮﺩﻳﺪ‬ ‫ﻳﺎﻓﺖ ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ّ‬ ‫ﻣﻠﺖ ﻗﺪﻳﻤﻪ ّ‬ ‫ﺑﮑﻠﻰ ﺍﺯ‬ ‫ﭼﻮﻥ ﺍﻧﻮﺍﺭ ﻣﻠﮑﻮﺕ ﺗﺎﺑﻴﺪ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺯ ﺭﻭﺡ ﺑﻬﺎءﺍ‪ ‬ﺯﻧﺪﻩ ﺷﺪﻧﺪ ّ‬

‫ﺍﺣﺒﺎ ﻃﻼﻕ ﻭﺍﻗﻊ ﻧﻤﻴﮕﺮﺩﺩ‬ ‫ﻃﻼﻕ ﺍﺟﺘﻨﺎﺏ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺣﺎﻝ ﺩﺭ ﺍﻳﺮﺍﻥ ﺩﺭ ﻣﻴﺎﻥ ّ‬

‫ﻣﺠﺒﺮﻯ ﺩﺭ ﻣﻴﺎﻥ ﺁﻳﺪ ﻭ ﺍﻳﺘﻼﻑ ﻣﺴﺘﺤﻴﻞ ﺑﺎﺷﺪ ‪ .‬ﺩﺭﺍﻳﻦ‬ ‫ﻣﮕﺮ ﺁﻧﮑﻪ ﺍﻣﺮ ُ ْ‬

‫ﺍﺣﺒﺎﻯ ﺍﻣﺮﻳﮏ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﺮ ﺍﻳﻦ ﺭﻭﺵ‬ ‫ﺻﻮﺭﺕ ﻧﺎﺩﺭﴽ ﻃﻼﻕ ﻭﺍﻗﻊ ﮔﺮﺩﺩ ‪ .‬ﺣﺎﻝ ّ‬

‫ﻭ ﺣﺮﮐﺖ ﺳﻠﻮﮎ ﻧﻤﺎﻳﻨﺪ ‪.‬ﺍﺯ ﻃﻼﻕ ﻧﻬﺎﻳﺖ ﺍﺟﺘﻨﺎﺏ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻣﮕﺮ ﺁﻧﮑﻪ‬ ‫ﺑﺎﻃﻼﻉ‬ ‫ﺳﺒﺐ ﻣﺠﺒﺮﻯ ﺩﺭ ﻣﻴﺎﻥ ﺁﻳﺪ ﮐﻪ ﻃﺮﻓﻴﻦ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﺑﻴﺰﺍﺭ ﮔﺮﺩﻧﺪ ﻭ ّ‬ ‫ﺗﺤﻤﻞ ﮐﻨﻨﺪ‬ ‫ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻗﺮﺍﺭ ﺑﺮ ﻓﺼﻞ ﺩﻫﻨﺪ ﻭ ﻳﮑﺴﺎﻝ ﺑﺎﻳﺪ ﺻﺒﺮ ﻭ‬ ‫ّ‬

‫ﺍﮔﺮ ﺩﺭ ﻇﺮﻑ ﺍﻳﻦ ﻳﮑﺴﺎﻝ ﺍﻳﺘﻼﻑ ﺣﺎﺻﻞ ﻧﺸﺪ ﻃﻼﻕ ﻭﺍﻗﻊ ﮔﺮﺩﺩ ﻧﻪ ﺍﻳﻨﮑﻪ‬ ‫ﺑﻤﺠﺮﺩ‬ ‫ﮑﺪﺭ ﻭ ﺍﻏﺒﺮﺍﺭﻯ ﮐﻪ ﺩﺭ ﺑﻴﻦ ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ ﻭﺍﻗﻊ ‪ ،‬ﺯﻭﺝ ﺑﺎ ﺯﻥ‬ ‫ﺍﺩﻧﻰ ﺗ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﺩﻳﮕﺮ ﺑﻔﮑﺮ ﺍﻟﻔﺖ ﺍﻓﺘﺪ ﻭ ﻳﺎ ﻧﻐﻮﺫ ﺑﺎ‪ ‬ﺯﻭﺟﻪ ﻧﻴﺰ ﺩﺭ ﻓﮑﺮ ﺯﻭﺟﻰ ﺩﻳﮕﺮ ﺍﻓﺘﺪ‪.‬‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﻧﻮﻋﻰ‬ ‫ﺍﻳﻦ ﻣﺨﺎﻟﻒ ﻋﺼﻤﺖ ﻣﻠﮑﻮﺗﻰ ّ‬ ‫ﻭﻋﻔﺖ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ‪ّ .‬‬ ‫ﺹ ‪٤٢٤‬‬

‫ﺳﻠﻮﮎ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺣﻴﺮﺍﻥ ﻣﺎﻧﻨﺪ‪ .‬ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ ﺑﺎﻳﺪ ﺍﻟﻔﺘﺸﺎﻥ‬

‫ﻧﻔﺲ‬ ‫ﺟﺴﻤﺎﻧﻰ ﻣﺤﺾ ﻧﺒﺎﺷﺪ ﺑﻠﮑﻪ ﺍﻟﻔﺖ ﺭﻭﺣﺎﻧﻰ ﻭ ﻣﻠﮑﻮﺗﻰ ﺑﺎﺷﺪ ‪ .‬ﺍﻳﻦ ﺩﻭ ْ‬ ‫ﻧﻔﺲ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﺷﻮﺩ‬ ‫ﻧﻔﺲ ﺩﺍﺭﻧﺪ ﻭ ﭼﻘﺪﺭ ﻣﺸﮑﻞ ﺍﺳﺖ ﻳﮏ ْ‬ ‫ﺣﮑﻢ ﻳﮏ ْ‬

‫‪...‬ﺍﮔﺮ ﺳﺒﺐ ﻃﻼﻕ ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺑﺎﺷﺪ ‪ ...‬ﺑﻮﺑﺎﻝ ﻋﻈﻴﻤﻰ ﮔﺮﻓﺘﺎﺭ ﮔﺮﺩﺩ"‪.‬‬ ‫)ﺹ ‪ ١٨٧-٨‬ﺝ ‪ ٤‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫‪ " -١‬ﺍﻣﺮ ﻃﻼﻕ ﺑﺴﻴﺎﺭ ﻣﺬﻣﻮﻡ ﻭ ﻗﺒﻴﺢ ﻭ ﻣﺨﺎﻟﻒ ﺭﺿﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ ﺁﻧﭽﻪ‬

‫ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻧﺎﺯﻝ ﺑﻴﻦ ﻋﻤﻮﻡ ﻳﺎﺭﺍﻥ ﺍﻧﺘﺸﺎﺭ‬ ‫ﻣﺘﺬﮐﺮ ﺩﺍﺭﻧﺪ ‪ .‬ﺍﺟﺮﺍﻯ ﺣﮑﻢ ﻃﻼﻕ ﻣﺸﺮﻭﻁ‬ ‫ﮐﻞ ﺭﺍ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ‬ ‫ّ‬ ‫ﺩﻫﻨﺪ ﻭ ّ‬

‫ﺑﻪ ﺗﺼﻮﻳﺐ ﻭ ﺍﺟﺎﺯﮤ ﺍﻣﻨﺎﻯ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺖ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﻗﻀﺎﻳﺎ ﺍﻋﻀﺎﻯ‬

‫ﺗﻔﺤﺺ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ‬ ‫ﺗﻤﻌﻦ ﻭ‬ ‫ﻣﺤﻔﻞ‬ ‫ًّ‬ ‫ﺩﻗﺖ ّ‬ ‫ﻣﺴﺘﻘﻼ ﺑﮑﻤﺎﻝ ّ‬ ‫ﺗﺠﺴﺲ ﻭ ّ‬ ‫ّ‬

‫ﺍﺗﺤﺎﺩ ﻭ ﺍﺋﺘﻼﻑ ﺑﻬﻴﭽﻮﺟﻪ ِﻣﻦ ﺍﻟﻮﺟﻮﻩ ﻣﻤﮑﻦ ﻧﻪ ﻭ‬ ‫ﻋﺬﺭ ﻣﺸﺮﻭﻋﻰ ﻣﻮﺟﻮﺩ ﻭ ّ‬

‫ﺗﻨﻔﺮ ﺷﺪﻳﺪ ﻭ ﺍﺻﻼﺡ ﻭ ﺩﻓﻊ ﺁﻥ ﻣﺤﺎﻝ ‪ ،‬ﻃﻼﻕ ﻭ ﺍﻓﺘﺮﺍﻕ ﺭﺍ ﺗﺼﻮﻳﺐ ﻧﻤﺎﻳﻨﺪ "‬ ‫ّ‬ ‫)ﺹ ‪ ١٨١‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢-٤٨‬‬

‫ﺍﻣﺎ ﺩﺭ ﺧﺼﻮﺹ ﮐﺮﺍﻫﺖ ﺑﻴﻦ ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ ﺍﺯ ﻫﺮ ﻃﺮﻓﻰ‬ ‫‪ّ " -٢‬‬

‫ﺗﺮﺑﺺ ﺟﺎﺭﻯ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺣﻘﻮﻕ ﻃﺮﻓﻴﻦ ﻣﺴﺎﻭﻯ ‪.‬‬ ‫ﮐﺮﺍﻫﺖ ﻭﺍﻗﻊ ‪ُ ،‬ﺣﮑﻢ ّ‬

‫ﺍﻣﺘﻴﺎﺯ ﻭ ﺗﺮﺟﻴﺤﻰ ﻧﻪ "‪.‬‬

‫ﺹ ‪٤٢٥‬‬

‫)ﺹ ‪ ٢٦٧‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮎ (‬

‫*****‬

‫"ﻧﻬﻰ ﺍﺯ ﻇﻠﻢ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﺍﻯ ﻇﺎﻟﻤﺎﻥ ﺍﺭﺽ ﺍﺯ ﻇﻠﻢ ﺩﺳﺖ ﺧﻮﺩ ﺭﺍ ﮐﻮﺗﺎﻩ ﻧﻤﺎﺋﻴﺪ ﮐﻪ‬

‫ﻗﺴﻢ ﻳﺎﺩ ﻧﻤﻮﺩﻩﺍﻡ ﺍﺯ ﻇﻠﻢ ﺍﺣﺪﻯ ﻧﮕﺬﺭﻡ ﻭ ﺍﻳﻦ ﻋﻬﺪﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻟﻮﺡ‬

‫ﻋﺰ ﻣﺨﺘﻮﻡ "‪) .‬ﻕ ‪ ٦٤‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫ﻣﺤﻔﻮﻅ ﻣﺤﺘﻮﻡ ﺩﺍﺷﺘﻢ ﻭ ﺑﺨﺎﺗﻢ ّ‬

‫ﺿﺮ‬ ‫‪ " -٢‬ﺍﮔﺮ ﺍﺯ ﻧﻔﺴﻰ ﺍﻟﻴﻮﻡ ﻋﻤﻠﻰ ﻇﺎﻫﺮ ﺷﻮﺩ ﮐﻪ ﺳﺒﺐ ﺍﺑﺘﻼء ﻭ ّ‬

‫ﻧﻔﺴﻰ ﮔﺮﺩﺩ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺁﻥ ﻋﻤﻞ ﺑﻤﻈﻠﻮﻡ ﺭﺍﺟﻊ ﺍﺳﺖ ")ﺹ ‪ ٣١‬ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ (‬

‫ﺿﺮﻯ ﺍﺯ‬ ‫ﻗﻮﺕ ﺑﺎﻗﻴﺴﺖ ﺩﺭ ﺻﺪﺩ ﺁﻥ ﺑﺎﺷﻴﺪ ﮐﻪ ّ‬ ‫‪ " -٣‬ﺗﺎ ﻗﺪﺭﺕ ﻭ ّ‬ ‫ﻣﻈﻠﻮﻣﻰ ﺭﻓﻊ ﻧﻤﺎﺋﻴﺪ "‪.‬‬

‫)ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺭﺋﻴﺲ ‪ -‬ﺹ ‪ ٢٤٠‬ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻤﻠﻮﮎ (‬

‫‪ " -٤‬ﺍﻯ ﺫﺑﻴﺢ ﻧﻔﺲ ﻇﻠﻢ ُ ْ ِ‬ ‫ﻣﺤﺪﺙ ﻇﻬﻮﺭ ﺳﻄﻮﺕ ﻭ ﻗﻬﺮ ﺑﻮﺩﻩ ‪ .‬ﺍﮔﺮ‬

‫ﻣﺴﺘﺤﻖ ﻋﺬﺍﺑﻨﺪ ﭼﻪ ﮐﻪ ﺑﻈﻠﻢ‬ ‫ﺑﻪ ﺑﺼﺮ ﺣﻘﻴﻘﻰ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﺟﻤﻴﻊ ﻧﺎﺱ‬ ‫ّ‬ ‫ﺫﻟﮏ ِ ْ ِ ِ‬ ‫ﭐﻟﺮﺣﻤﻦ‬ ‫ﻣﻦ َ َ ‪َ ‬‬ ‫ﻣﻊ َ ِ َ‬ ‫ﺷﺎ‪‬ﺭﺑﮏ ‪َ َ .‬‬ ‫ﺑﭑﺳﻤﻪ ‪ِ َ ْ ‬‬ ‫ﻣﺸﻐﻮﻟﻨﺪ ِ ‪‬ﺍﻻ َ ْ‬

‫ﺗﻌﺮﺽ ﻧﻤﺎﻳﺪ ‪ .‬ﻇﺎﻟﻤﺎﻥ ﺭﺍ‬ ‫ﭐﻟﺮﺣﻴﻢ ﻧﺎﻇﺮ ﻭ ﺩﻭﺳﺖ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﺩ ﺍﺣﺪﻯ ﺑﺮ ْ‬ ‫ﻧﻔﺴﻰ ّ‬ ‫‪ْ ِ ‬‬

‫ﺣﻖ ﻭ ِ‬ ‫ﺣﻖ َﻭ َﻣﺎ‬ ‫ﺷﺄﻥ ﺍﻫﻞ ّ‬ ‫ﺑﺨﺪﺍ ﻭﺍﮔﺬﺍﺭﻧﺪ ﻭ ﺩﺭ ﺷﺪﺍﺋﺪ ﺻﺎﺑﺮ ﺑﺎﺷﻨﺪ ‪ .‬ﺍﻳﻨﺴﺖ ّ‬ ‫)ﺹ ‪ ٢٢٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬ ‫ﭐﻟﻀﻼﻝ " ‪.‬‬ ‫ﭐﻟﺤﻖ ِ ‪‬ﺍﻻ ‪ُ َ ‬‬ ‫ﺑﻌﺪ ْ َ ‪‬‬ ‫َْ َ‬ ‫ﺟﻼﻟﻪ‬ ‫ﺟﻞ‬ ‫ﺣﻖ ّ‬ ‫‪ " -٥‬ﺩﺭ ﺑﺎﺭﮤ ﻏﺎﻓﻠﻴﻦ ﻭ ﻃﺎﻏﻴﻦ ﺩﻋﺎ ﻧﻤﺎﺋﻴﺪ ﻭ ﺍﺯ ّ‬ ‫ُ​ُ‬ ‫ﺹ ‪٤٢٦‬‬

‫ﭐﻻﺧﺬ‬ ‫ﻟﻬﻮ ْ ٓ ِ ُ‬ ‫ﻫﺪﺍﻳﺖ ﺍﻳﺸﺎﻧﺮﺍ ﺑﺨﻮﺍﻫﻴﺪ ﻭ ﺍﮔﺮ ﻗﺎﺑﻞ ﻫﺪﺍﻳﺖ ﻧﺒﺎﺷﻨﺪ ِﺍﻧ‪ُ ‬ﻪ َ ُ َ‬

‫ﺍﻟﺸﺪﻳﺪ‪ .‬ﺍﺧﺬ ﻣﻴﻨﻤﺎﻳﺪ ﭼﻨﺎﻧﭽﻪ ﻧﻤﻮﺩ ‪ .‬ﺩﺭﺍﻳﻦ ﻇﻬﻮﺭ ﻣﻬﻠﺖ ﻗﻠﻴﻞ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ "‪.‬‬ ‫‪ُْ ِ‬‬ ‫) ﺹ ‪ ٢٢٧ - ٨‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺧﺮﻯ ﻧﻤﻰ ﺑﺰﺩ ﻫﺮ ﺁﻳﻨﻪ ﻧﻔﻮﺳﻰ‬ ‫‪ " - ٦‬ﺍﮔﺮ ﻧﻈﺮ ﺑﻪ ﻓﻀﻞ ﻭ ﺣﮑﻤﺘﻬﺎﻯ ُ‬ ‫ٰ‬

‫ﺩﺭﮎ‬ ‫ﮐﻪ ّ‬ ‫ﺿﺮ ّ‬ ‫ﺍﺫﻳﺖ ﻭ ّ‬ ‫ﺫﺭﺳﺒﺐ ّ‬ ‫ﻣﻦ ّ‬ ‫ﺍﻗﻞ ِ ْ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺷﺪﻩ ﺍﻧﺪ ﺑﻪ ﺍﺳﻔﻞ َ‬

‫ﺟﺤﻴﻢ ﺭﺍﺟﻊ ﻣﻰ ﮔﺸﺘﻨﺪ ﻭ ﺁﻧﻰ ﺍﺭﺽ ﺣﻤﻞ ﺁﻥ ﻣﻔﻮﺱ ﻧﻤﻰ ﻧﻤﻮﺩ ﻭ ﺍﻳﻦ ﺩﺭ‬

‫ﻭﺍﻻ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﮑﻤﺎﻝ ﻋﻨﺎﺩ‬ ‫ﺑﺎﺭﮤ ﻧﻔﻮﺱ ﺿﻌﻴﻔﮥ ﻏﺎﻓﻠﮥ ﺟﺎﻫﻠﻪ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ّ‬

‫ﺣﺐ ﺍﻟﻬﻰ ﻭ ﻣﻄﺎﻟﻊ ﺫﮐﺮ ﺍﻭ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ‬ ‫ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ ﺑﻤﺸﺎﺭﻕ‬ ‫ّ‬

‫ﺍﻥ‬ ‫ﺑﺎﻋﺮﺍﺽ ﻭ ﺍﻋﺘﺮﺍﺽ ﻗﻴﺎﻡ ﻧﻤﻮﺩﻧﺪ ﺑﻴﺪ ﻗﺪﺭﺕ ﺍﺧﺬ ﺷﺪﻩ ﻭ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ‪ ِ .‬‬

‫ﺍﻟﻘﺪﻳﺮ " ‪.‬‬ ‫ﭐﻟﻤﻨﺘﻘﻢ ٓ ِ ُ‬ ‫َ‪َ ‬‬ ‫ﭐﻻﺧﺬ َ ْ َ ِ ْ ُ‬ ‫ﻟﻬﻮ ْ ُ ْ َ ِ ُ‬ ‫ﺭﺑﮏ َ ُ َ‬

‫) ﺹ ‪ ١٤٩‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪( ١٢١‬‬ ‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻗﻮﻩ ﻭ ﺍﺳﺘﻌﺪﺍﺩﻯ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩ‬ ‫‪ " -١‬ﺣﺎﻻ ﮐﻪ ﺧﺪﺍ ﺑﺎﻧﺴﺎﻥ ﭼﻨﻴﻦ ّ‬

‫ﻣﻀﺮﻩ ﺗﻠﻒ‬ ‫ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﮐﻨﺪ ﺣﻴﻒ ﺍﺳﺖ ﺍﻳﻦ ﻣﻮﻫﺒﺖ ﺭﺍ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ﮐﻪ ﺧﺮﻕ َ‬ ‫ّ‬

‫ﻣﺠﺮﻯ ﺩﺍﺭﺩ ‪ .‬ﺣﻴﻒ ﺍﺳﺖ ﺩﺭ‬ ‫ﻧﻤﺎﻳﺪ ‪ .‬ﺣﻴﻒ ﺍﺳﺖ ﺩﺭ ُﺑﻐﺾ ﻭ ﻋﺪﺍﻭﺕ‬ ‫ٰ‬ ‫ﺗﻌﺪﻯ ﺻﺮﻑ ﻧﻤﺎﻳﺪ ‪"...‬‬ ‫ﻇﻠﻢ ﻭ ّ‬

‫ﺍﻭﻝ ﻣﺠﻤﻮﻋﮥ ﺧﻄﺎﺑﺎﺕ (‬ ‫)ﺹ ‪ ٧١‬ﻗﺴﻤﺖ ّ‬

‫ﻧﻔﺴﻰ ﺧﻮﻑ ﻋﻘﻮﺑﺖ ﺍﺑﺪﻯ ﻭ ﺍﻣﻴﺪ ﺑﻤﮑﺎﻓﺎﺕ ﺍﺑﺪﻯ ﺩﺍﺷﺘﻪ‬ ‫‪" -٢‬ﺍﮔﺮ ْ‬

‫ﻫﻤﺖ ﺩﺭ ﻓﮑﺮ ﺍﺟﺮﺍء ﻋﺪﻝ ﺍﺳﺖ ﻭ ﺑﻴﺰﺍﺭ ﺍﺯ‬ ‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ ْ‬ ‫ﻧﻔﺲ ﺑﻨﻬﺎﻳﺖ ّ‬ ‫ﺑﺎﺷﺪ ّ‬

‫ﻋﺎﻟﻢ ﺑﺎﻗﻰ ﺑﻌﺬﺍﺏ ﺍﻟﻬﻰ‬ ‫ﻇﻠﻢ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﺍﮔﺮ ﻇﻠﻢ ﮐﻨﺪ ﺩﺭ َ‬

‫ﺍﻟﺒﺘﻪ ﺍﺯ ﻇﻠﻢ ﻭﺍﻋﺘﺴﺎﻑ ﺍﺟﺘﻨﺎﺏ ﻧﻤﺎﻳﺪ ")ﺹ ‪١٧٥‬ﻕ ‪ ١‬ﺧﻄﺎﺑﺎﺕ (‬ ‫ّ‬ ‫ﻣﻌﺬﺏ ﻣﻴﺸﻮﺩ ّ‬

‫ﺹ ‪٤٢٧‬‬

‫‪ " -٣‬ﺑﺤﻀﻮﺭ ﺍﺷﺮﻑ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﻋﺮﺿﻪ ﺩﺍﺭﻳﺪ ﺍﺯ ﺳﺮﺷﮏ ﺩﻳﺪﮤ‬

‫ﻳﺘﻴﻤﺎﻥ ﺳﺘﻤﺪﻳﺪﮔﺎﻥ ﺣﺬﺭ ﻻﺯﻡ ﺯﻳﺮﺍ ﺳﻴﻞ ﺧﻴﺰ ﺍﺳﺖ ﻭﺍﺯ ﺩﻭﺩ ِﺁﻩ ﻣﻈﻠﻮﻣﺎﻥ‬

‫ﭘﺮﻫﻴﺰ ﺑﺎﻳﺪ ﺯﻳﺮﺍ ﺷﺮﺭ ﺍﻧﮕﻴﺰ ﺍﺳﺖ ‪ .‬ﺗﺄﻳﻴﺪ ﻭ ﺗﻮﻓﻴﻖ ﺍﺯ ﻋﺪﻝ ﻭ ﺩﺍﺩﺧﻮﺍﻫﻰ‬

‫ﺣﺎﺻﻞ ﮔﺮﺩﺩ َﻭﭐ‪ِ ُ‬‬ ‫ﭐﻟﻤﻈﻠﻮﻣﻴﻦ " ‪٠‬‬ ‫ﻭﻟﻰ ْ َ ْ ُ ْ ِ ْ َ‬ ‫َ ‪‬‬ ‫)ﺹ ‪ ٢٥٣‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬ ‫****‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻗﻬﺎﺭ ﻫﺮ ﻇﺎﻟﻢ ﺳﺘﻤﮑﺎﺭ ﺭﺍ ﻣﺠﺎﺯﺍﺕ ﻧﻤﺎﻳﺪ "‪.‬‬ ‫ﺣﻖ ﻋﻠﻴﻢ ّ‬ ‫‪ّ " -١‬‬

‫)ﺹ ‪ ١١‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢ -٤٨‬‬

‫‪ " -٢‬ﻣﻴﺰﺍﻥ ﻋﺪﺍﻟﺖ ﺍﻟﻬﻰ ﺩﺍﺋﺮ ﻭ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ ‪ .‬ﺍﮔﺮﺣﮑﻮﻣﺖ ﺍﻗﺘﺪﺍﺭ‬

‫ﻣﻘﺘﺪﺭ ﺣﻘﻴﻘﻰ ﺩﻣﺎﺭ ﺍﺯ ﺭﻭﺯﮔﺎﺭ ﻇﺎﻟﻤﻴﻦ ﺩﺭ ﺁﻭﺭﺩﻩ‬ ‫ﻣﺠﺎﺯﺍﺕ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‬ ‫ِ‬

‫ﺣﻖ ﻣﻈﻠﻮﻣﺎﻥ ﺭﺍ ﺍﺯ ﻇﺎﻟﻤﺎﻥ ﺧﻮﺍﻫﺪ ﻓﺮﻣﻮﺩ "‪.‬‬ ‫ﺍﺣﻘﺎﻕ ّ‬

‫)ﺹ ‪ ١١‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢ -٤٨ -‬‬

‫‪ " -٣‬ﺑﻄﺸﺶ ﺷﺪﻳﺪ ﺍﺳﺖ ﻭ ﺍﻧﺘﻘﺎﻣﺶ ﻋﻈﻴﻢ ﻳﺪ ﻏﻴﺒﻴﺶ ﺩﺭ ﮐﺎﺭ‬

‫ﺍﺳﺖ ﻭ‬ ‫ﻭﻥ‬ ‫ﺗﺼﺮﻓﺎﺕ ﻋﺠﻴﺒﮥ ﻏﺮﻳﺒﻪ ﺍﺵ ﺩﺭ َ‬ ‫ﻋﺎﻟﻢ َﮐﻮﻥ ﺁﺷﮑﺎﺭ‪َ ْ َ .‬‬ ‫ﺳﻮﻑ َ َﻳﺮ ْ َ‬ ‫ّ‬ ‫ﻋﻤﻠﻮﺍ ِ ‪‬ﺍﻻ‬ ‫‪َ ْ ُ ِ ‬‬ ‫ﺟﺰﺍ‪َ ‬ﻣﺎ َ ِ ُ ْ‬ ‫ﺍﺛﻤﺎﺭ َﻣﺎ َ َ ُ ْ‬ ‫ﭐﻟﻈﺎﻟﻤﻮﻥ َ ْ َ َ‬ ‫ﻏﺮﺳﻮﺍ َﻭ َ َ‬ ‫ﺍﻧﻬﻢ ِﻓﻲ ُ ْ َ ٍ‬ ‫ﻣﺒﻴﻦ "‪.‬‬ ‫ﺧﺴﺮﺍﻥ ُ ِ ْ ٍ‬ ‫ِ‪ْ ُ‬‬

‫)ﺹ ‪ ٣٦٢‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ (‬

‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ ‪":‬ﻋﺪﻝ " ‪" -‬ﻋﺬﺭ ﺧﻮﺍﻫﻰ ﻭ ﻋﻔﻮ"‬

‫"ﻧﻬﻰ ﺍﺯ ﺍﻧﺘﻘﺎﻡ ﻭ ﻗﺼﺎﺹ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫****‬

‫ﺹ ‪٤٢٨‬‬

‫"ﻧﻬﻰ ﺍﺯ ﻋﻴﺐ ﺟﻮﺋﻰ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﺑﻦ ْ ُ ُ ْ ِ‬ ‫ﻧﻔﺴﮏ‬ ‫ﻋﻴﻮﺏ َ ْ ِ َ‬ ‫ﮐﻴﻒ َ ِ ْ َ‬ ‫ﭐﻟﻮﺟﻮﺩ َ ْ َ‬ ‫‪َ " -١‬ﻳﺎ ْ َ‬ ‫ﻧﺴﺒﺖ ُ ُ ْ َ‬

‫ﺫﻟﮏ َ َ َ ْ ِ‬ ‫ﺑﻌﻴﻮﺏ ِ َ ِ‬ ‫ﻓﻌﻠﻴﻪ‬ ‫ﻋﻠﻰ َ ِ َ‬ ‫ﻣﻦ َ َ َ‬ ‫ﻭﭐﺷﺘﻐﻠﺖ ِ ُ ُ ْ ِ‬ ‫ﻋﺒﺎﺩﻱ ‪ْ َ .‬‬ ‫َ َْ​َْ َ‬ ‫ﮐﺎﻥ َ َ ٰ‬

‫ﻣﻨﻲ " ‪.‬‬ ‫ٌََْ‬ ‫ﻟﻌﻨﺔ ِ ‪‬‬

‫)ﻕ ‪ ٢٦‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺗﺤﺮﻯ ﻣﺪﺍﻳﺢ‬ ‫‪ " -١‬ﻣﺒﻐﻮﺽ ﺗﺮﻳﻦ ﺍﺧﻼﻕ ﻋﻴﺒﺠﻮﺋﻰ ﺍﺳﺖ ‪ .‬ﺑﺎﻳﺪ ّ‬

‫ﺗﺠﺴﺲ ﻋﻴﻮﺏ ﻧﻔﻮﺱ ‪ .‬ﺑﻘﺪﺭ ﺍﻣﮑﺎﻥ ﺑﺎﻳﺪ ﺍﺯ ﻋﻴﻮﺏ ﭼﺸﻢ‬ ‫ﻧﻔﻮﺱ ﻧﻤﻮﺩ ﻧﻪ‬ ‫ّ‬

‫ﭘﻮﺷﻴﺪ ﻭ ﺍﺯ ﮐﻤﺎﻝ ﻧﻔﻮﺱ ﺑﺤﺚ ﮐﻨﻴﺪ ﻧﻪ ﺍﺯ ﻧﻘﺎﺋﺺ ﺁﻧﻬﺎ " )ﺹ ‪ ١٠٣‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫‪ " -٢‬ﻫﺮ ﻧﻔﺴﻰ ﺭﺍ ﺑﺎﻳﺪ ﻧﻈﺮ ﺑﺂﻧﭽﻪ ﺩﺭ ﺍﻭ ﻣﻤﺪﻭﺡ ﺍﺳﺖ ﻧﻤﻮﺩ ﺩﺭ‬

‫ﺍﻣﺎ ﺍﮔﺮ ﺑﻨﻘﺎﺋﺺ ﻧﻔﻮﺱ ﺍﻧﺴﺎﻥ‬ ‫ﺍﻳﻦ ﺣﺎﻟﺖ ﺍﻧﺴﺎﻥ ﺑﺎ ﺟﻤﻴﻊ ﺑﺸﺮ ﺍﻟﻔﺖ ﺗﻮﺍﻧﺪ ّ‬

‫ﻧﻈﺮ ﮐﻨﺪ ﮐﺎﺭ ﺑﺴﻴﺎﺭ ﻣﺸﮑﻞ ﺍﺳﺖ ﺩﺭ ﺯﻣﺎﻥ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﻭﺡ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻟﻪ‬

‫ﻣﺘﻌﻔﻦ‬ ‫ﺍﻟﻔﺪﺍء ﺗﺼﺎﺩﻓﴼ ﺑﻪ ﺳﮓ ﻣﺮﺩﻩ ﺍﻯ ﻣﺮﻭﺭ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺍﻋﻀﺎﻳﺶ ﻣﺘﻼﺷﻰ ﻭ‬ ‫ّ‬

‫ﻣﺘﻌﻔﻦ ﺷﺪﻩ‬ ‫ﻭ ﺑﺪ ﻣﻨﻈﺮ ﺷﺪﻩ ﺑﻮﺩ ‪ .‬ﻳﮑﻰ ﺍﺯ ﺣﺎﺿﺮﻳﻦ ﮔﻔﺖ ﺍﻳﻦ ﺳﮓ ﭼﻘﺪﺭ‬ ‫ّ‬

‫ﺍﺳﺖ ﺩﻳﮕﺮﻯ ﮔﻔﺖ ﭼﻘﺪﺭ ﮐﺮﻳﻪ ﻭ ﺑﺪ ﻣﻨﻈﺮ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﺑﺎﺭﻯ ﻫﺮ ﻳﮏ‬

‫ﭼﻴﺰﻯ ﮔﻔﺖ ‪.‬ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻓﺮﻣﻮﺩ ﻧﻈﺮ ﺑﺪﻧﺪﺍﻧﻬﺎﻯ ﺍﻭ ﮐﻨﻴﺪ ﮐﻪ ﭼﻘﺪﺭ‬ ‫ﺳﻔﻴﺪ ﺍﺳﺖ ‪ .‬ﺁﻥ ﻧﻈﺮ ﺧﻄﺎﭘﻮﺵ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻫﻴﭻ ﻋﻴﻮﺏ ﺍﻭ ﻧﺪﻳﺪ‪.‬‬

‫ﺹ ‪٤٢٩‬‬

‫ﻋﻀﻮﻯ ﮐﻪ ﺩﺭ ﺍﻭ ﮐﺮﻳﻪ ﻧﺒﻮﺩ ﺩﻧﺪﺍﻧﻬﺎﻯ ﺍﻭ ﺑﻮﺩ ‪ .‬ﺳﻔﻴﺪﻯ ﺩﻧﺪﺍﻧﻬﺎﻯ ﺍﻭ ﺭﺍ‬ ‫ﺩﻳﺪ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﻧﻈﺮ ﺑﮑﻤﺎﻝ ﻧﻔﻮﺱ ﻧﻤﻮﺩ ﻧﻪ ﺑﻪ ﻧﻘﺺ ﻧﻔﻮﺱ "‪.‬‬

‫)ﺹ ‪ ١٦٥-٦‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ﻣﻀﺮﺗﺮ ﺍﺯ ﺍﻳﻦ ﺻﻔﺖ ﻋﻴﺒﺠﻮﺋﻰ ﻧﻪ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ‬ ‫‪ " -٣‬ﻫﻴﭻ ﺧﺼﻠﺘﻰ‬ ‫ّ‬

‫ﺍﺣﺒﺎءﺍ‪‬‬ ‫ﺑﺎﻣﺮﺍ‪ . ‬ﺍﺑﺪﴽ ﻧﺒﺎﻳﺪ ﻧﻔﺴﻰ ﮐﻠﻤﮥ ﺍﺷﺎﺭﮤ ﻏﻴﺮ ﻻﻳﻖ ﻧﺴﺒﺖ ﺑﺎﺣﺪﻯ ﺍﺯ ّ‬

‫ﻏﺎﻓﻞ‬ ‫ﻫﻮ َ ِ ٌ‬ ‫ﻣﻤﻦ ْ َ َ َ‬ ‫ﭐﺷﺘﻐﻞ ِ ُ ُ ْ ِ‬ ‫ﻋﺠﺒﺖ ِ ‪ِ ‬‬ ‫ﺑﻌﻴﻮﺏ ‪‬‬ ‫ﺍﻇﻬﺎﺭ ﺩﺍﺭﺩ َ ِ ْ ُ‬ ‫ﭐﻟﻨﺎﺱ ِ َﻭ ُ َ‬

‫ﻋﻴﻮﺏ َ ْ ِ ِ‬ ‫ﺩﻗﺖ ﺭﺍ ﺩﺭ ﻣﻨﻊ ﺍﺯ ﺍﻳﻦ ﺧﺼﻠﺖ‬ ‫ﻧﻔﺴﻪ ﻣﺴﻠﮏ ﺭﻭﺣﺎﻧﻴﺎﻧﺴﺖ ‪ .‬ﻧﻬﺎﻳﺖ ّ‬ ‫ﻋﻦ ُ ُ ْ ِ‬ ‫َ ْ‬ ‫ﻧﻤﺎﺋﻴﺪ ﻭ ﺍﺑﺪﴽ ﻧﮕﺬﺍﺭﻳﺪ ﺍﺣﺪﻯ ﺟﺰ ﺳﺘﺎﻳﺶ ﺍﺯ ﺯﺑﺎﻧﺶ ﺟﺎﺭﻯ ﮔﺮﺩﺩ "‪.‬‬

‫)ﺹ ‪ ٣٠٧‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺍﻣﺎﺭﻩ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﭼﻴﺰﻯ ﺭﺍ ﺑﻨﻈﺮ ﺍﻧﺴﺎﻥ ﺑﺪ‬ ‫‪ " -٤‬ﺍﻳﻦ ﺍﺯ ْ‬ ‫ﻧﻔﺲ ّ‬

‫ﻧﻔﺲ ﺧﻮﺩ ﺍﻧﺴﺎﻥ "‪) .‬ﺹ ‪ ١٠٥‬ﻕ ‪ ٣‬ﻣﺠﻤﻮﻋﮥ ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ‬ ‫ﻣﻴﻨﻤﺎﻳﺎﻧﺪ ﺑﻐﻴﺮ ﺍﺯ ْ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺗﻤﺎﻡ ﺍﻳﻦ ﺧﻄﺎﺑﮥ ﻣﺒﺎﺭﮎ ﺩﺭ ﻗﺴﻤﺖ ﻧﻬﻰ ﺍﺯ ﻏﺮﻭﺭ ﻭ ﺧﻮﺩﭘﺴﻨﺪﻯ ﺩﺭﺝ ﺷﺪﻩ ﺍﺳﺖ (‬

‫‪ " -٥‬ﻫﻤﻴﺸﻪ ﻣﻠﺘﻔﺖ ﺣﺎﻝ ﺧﻮﺩ ﺑﺎﺵ ﺑﺒﻴﻦ ﭼﻪ ﻧﻘﺼﻰ ﺩﺍﺭﻯ ﮐﻮﺷﺶ‬

‫ﺫﺭﻩ ﺑﻴﻦ ‪ .‬ﮐﻮﺭ‬ ‫ﻧﻤﺎ ﺗﺎ ﺁﻧﺮﺍ ﺍﺻﻼﺡ ﮐﻨﻰ ‪ .‬ﭼﺸﻢ ﺍﻧﺴﺎﻥ ﻫﻢ ﮐﻮﺭ ﺍﺳﺖ ﻭ ﻫﻢ ّ‬

‫ﺍﺳﺖ ﺍﺯ ﺩﻳﺪﻥ ﻧﻘﺎﺋﺺ ﺧﻮﺩ ‪ .‬ﺑﻴﻨﺎ ﻭ ﺩﻭﺭ ﺑﻴﻦ ﺍﺳﺖ ﺩﺭ ﺧﻄﺎﻫﺎﻯ ﺩﻳﮕﺮﺍﻥ "‬ ‫ﺍﻻﺛﺎﺭ(‬ ‫)ﺹ ‪ ٣١٠‬ﺝ ‪ ٢‬ﺑﺪﺍﺋﻊ ٓ‬

‫ﺹ ‪٤٣٠‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﺍﻭﻟﻴﻪ ﮐﻪ ﺍﺯ‬ ‫‪ " -١‬ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﺍﻳﻦ ﻭﺣﺪﺕ ﺻﻤﻴﻤﺎﻧﻪ ﻳﮑﻰ ﺍﺯ ﻟﻮﺍﺯﻡ ّ ّ‬

‫ﻃﺮﻑ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺗﺎﮐﻴﺪ ﺷﺪﻩ ﺁﻧﺴﺘﮑﻪ ﺍﺯ ﺗﻤﺎﻳﻞ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﻣﻌﺎﻳﺐ ﻭ ﻧﻘﺎﺋﺺ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ ﺑﭙﺮﻫﻴﺰﻳﻢ ﻭ‬ ‫ﻓﻄﺮﻯ ﺑﺸﺮﻯ ﮐﻪ ﻫﻤﺎﻧﺎ ّ‬

‫ﺑﻌﻴﻮﺏ ﻧﻔﺲ ﺧﻮﺩ ﻣﺸﻐﻮﻝ ﺷﻮﻳﻢ ‪ .‬ﻫﺮ ﻳﮏ ﺍﺯ ﻣﺎ ﺗﻨﻬﺎ ﻣﺴﺆﻭﻝ ﺣﻴﺎﺕ ﻧﻔﺲ‬ ‫ﺧﻮﻳﺶ ﺍﺳﺖ "‪.‬‬

‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ٨‬ﻧﻤﻮﻧﻪ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫‪ " -٢‬ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ ﺩﺭ ﻫﻴﭻ ﻣﻮﺭﺩ ﺑﺎﻧﺪﺍﺯﮤ ﻟﺰﻭﻡ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﻋﻴﺐ‬ ‫ﻣﺆﮐﺪ ﻭ ﺍﻟﺰﺍﻡ ﺁﻭﺭ ﻧﻴﺴﺖ "‪.‬‬ ‫ﺟﻮﺋﻰ ﻭ ﻏﻴﺒﺖ ‪ّ ،‬‬

‫)ﺹ ‪ ٨‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﻪ ﻣﺼﻮﺏ (‬

‫ﺳﺘﺎﺭﻳﺖ "‪ " -‬ﻋﺬﺭ‬ ‫* ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ "ﺧﻄﺎ ﭘﻮﺷﻰ ﻭ ّ‬

‫ﺧﻮﺍﻫﻰ ﻭ ﻋﻔﻮ" ‪ " -‬ﻧﻬﻰ ﺍﺯ ﺑﺎﺯ ﮐﺮﺩﻥ ﻧﺎﻣﮥ ﺩﻳﮕﺮﻯ ﻭ ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﻮﺭ‬

‫ﺩﻳﮕﺮﺍﻥ " ‪ " -‬ﻧﻬﻰ ﺍﺯ ﻏﻴﺒﺖ ﻭ ﺍﻓﺘﺮﺍء " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬ ‫ﺹ ‪٤٣١‬‬

‫"ﻧﻬﻰ ﺍﺯ ﻏﺮﻭﺭ ﻭ ﺧﻮﺩ ﭘﺴﻨﺪﻯ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻋﻦ ْ ِ‬ ‫ﭐﺳﻤﻰ‬ ‫ﺑﻬﺎ ُ ِ َ‬ ‫ﻣﻦ ‪ِ ‬‬ ‫ﻣﻨﻊ َ ْ‬ ‫ﭐﻟﻨﺎﺱ َ ْ‬ ‫ﻏﺮﺗﻪ ْ ُ ُ ْ ُ‬ ‫ﻣﻦ َ ‪ُ ْ ‬‬ ‫ﭐﻟﻌﻠﻮﻡ َﻭ ِ َ‬ ‫‪َ ِ " -١‬‬ ‫َ‬ ‫ﻋﻦ َ ْ ِ ِ‬ ‫ﺻﻮﺕ ‪ِ َ ‬‬ ‫ﻧﻔﺴﻪ‬ ‫ﭐﻟﻘﻴﻮﻡ َ ِ َ‬ ‫ﻭﺍﺫﺍ ِ ِ َ‬ ‫ﭐﻟﻨﻌﺎﻝ َ ْ‬ ‫ﻳﺮﻯ َ ْ َ ُ‬ ‫ﺳﻤﻊ َ ْ َ‬ ‫ﺧﻠﻔﻪ َ َ ٰ‬ ‫َْ ‪ِْ‬‬ ‫ﭐﻟﻤﺮﺩﻭﺩ‬ ‫ﻧﻤﺮﻭﺩ ُ ْ‬ ‫َ َْ​َِ ْ‬ ‫ﻫﻮ َﻳﺎ َﺍﻳ‪َ ‬ﻬﺎ ْ َ ْ ُ ْ ُ‬ ‫ﺍﺑﻦ ُ َ‬ ‫ﻗﻞ َ ْ َ‬ ‫ﺍﮐﺒﺮﻣﻦ َ ْ ُ ْ َ‬ ‫ﭐﻟﺠﺤﻴﻢ "‪(K ٤١) .‬‬ ‫ﺍﻧﻪ َ ِﻟﻔﻲ َ ْ َ ِ‬ ‫َﺗﭑ‪ُ  ِ ِ‬‬ ‫ﺍﺳﻔﻞ ْ َ ِ ْ ِ‬

‫ﻳﺮﻓﻌﻪ ْ ُ ُ ْ ُ ِ‬ ‫ﺍﻟﻰ‬ ‫‪ ِ " -٢‬‬ ‫ﺍﻥ ْ ِ ْ َ َ‬ ‫ﭐﻻﻧﺴﺎﻥ َ ‪ً ‬‬ ‫ﻣﺮﺓ َ ْ َ ُ ُ‬ ‫ﭐﻟﺨﻀﻮﻉ َ ٰ‬ ‫َ َ ِْ ‪ِ‬‬ ‫ﭐﻟﻐﺮﻭﺭ‬ ‫ﺳﻤﺎ‪‬ﭐﻟﻌﺰﺓ َ ْ ِ ْ ِ َ ِ‬ ‫ﻳﻨﺰﻟﻪ ْ ُ ُ ْ ُ‬ ‫ﺍﺧﺮﻯ ُ ْ ِ ُ ُ‬ ‫ﻭﭐﻻﻗﺘﺪﺍﺭ َﻭ ُ ْ َ ٰ‬ ‫ِ‬ ‫ﻣﻘﺎﻡ ‪ِ  ‬‬ ‫ﭐﻻﻧﮑﺴﺎﺭ "‪.‬‬ ‫ﭐﻟﺬﻟﺔ َﻭ ْ ِ ْ ِ َ ِ‬ ‫ﺍﻟﻰ َ ْ َ ِ‬ ‫ﺍﺳﻔﻞ َ َ ِ‬ ‫َ ٰ‬

‫ﺍﺑﻬﻰ(‬ ‫ﻓﺮﺩﻭﺳﻴﻪ ‪ -‬ﺹ ‪٣٥‬ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫)ﺍﺯ ﻭﺭﻕ ﺳﻮﻡ ﺍﺯ ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﮥ‬ ‫ّ‬ ‫ٰ‬

‫ﺗﮑﺒﺮ‬ ‫‪ " -٣‬ﺍﻯ ﭘﺴﺮﺍﻥ ﺁﻣﺎﻝ ﺟﺎﻣﮥ ﻏﺮﻭﺭ ﺭﺍ ﺍﺯ ﺗﻦ ﺑﺮﺁﺭﻳﺪ ﻭ ﺛﻮﺏ ّ‬

‫)ﻕ ‪ ٤٧‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺍﺯ ﺑﺪﻥ ﺑﻴﻨﺪﺍﺯﻳﺪ "‪.‬‬

‫ﺣﻖ ﻣﻮﺟﻮﺩ ﻟﮑﻦ‬ ‫‪ " -٤‬ﺑﻠﻰ ﺍﻧﺴﺎﻥ ﻋﺰﻳﺰ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﺩﺭ ّ‬ ‫ﮐﻞ ﺁﻳﺖ ّ‬

‫ﺧﻮﺩ ﺭﺍ ﺍﻋﻠﻢ ﻭ ﺍﺭﺟﺢ ﻭﺍﻓﻀﻞ ﻭ ﺍﺗﻘﻰ ﺩﻳﺪﻥ ﺧﻄﺎﺋﻰ ﺍﺳﺖ ﮐﺒﻴﺮ" ‪.‬‬ ‫***‬

‫)ﺹ ‪ ٩٥‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻧﺎﻧﻴﺖ ﻭ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﺳﺒﺐ ﺟﻤﻴﻊ ﺍﺧﺘﻼﻓﺎﺕ ﺍﺳﺖ ‪ .‬ﻫﻴﭻ‬ ‫‪" -١‬‬ ‫ّ‬

‫ﺁﻓﺘﻰ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻣﺜﻞ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﻧﻴﺴﺖ ﻭ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ‬ ‫ﺹ ‪٤٣٢‬‬

‫ﺗﮑﺒﺮ‬ ‫ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧﭙﺴﻨﺪﺩ ﻭﺧﻮﺩ ﺭﺍ ﺑﭙﺴﻨﺪﺩ ‪ .‬ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﻋﺠﺐ ﻣﻴﺂﻭﺭﺩ ّ‬

‫ﻣﻴﺂﻭﺭﺩ ﻭ ﻏﻔﻠﺖ ﻣﻴﺂﻭﺭﺩ‪ .‬ﻫﺮ ﺑﻼﺋﻰ ﮐﻪ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ ﭼﻮﻥ‬

‫ﺗﺤﺮﻯ ﺑﮑﻨﻴﺪ ﺍﺯ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﺍﺳﺖ ‪ .‬ﻣﺎﻧﺒﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﺑﭙﺴﻨﺪﻳﻢ‬ ‫ﺩﺭﺳﺖ ّ‬

‫ﺣﺘﻰ ﻧﻔﻮﺳﻰ ﮐﻪ ﻣﺆﻣﻦ ﻧﻴﺴﺘﻨﺪ ﺯﻳﺮﺍ ﺣﺴﻦ‬ ‫ﺑﻠﮑﻪ ﺳﺎﻳﺮﻳﻦ ﺭﺍ ﺑﻬﺘﺮ ﺑﺪﺍﻧﻴﻢ ّ ٰ‬

‫ﺧﺎﺗﻤﻪ ﻣﺠﻬﻮﻝ ﺍﺳﺖ ‪ .‬ﭼﻪ ﺑﺴﻴﺎﺭ ﻧﻔﻮﺳﻰ ﮐﻪ ﺣﺎﻝ ﻣﺆﻣﻦ ﻧﻴﺴﺘﻨﺪ ﻭ ﺭﻭﺯﻯ‬

‫ﺑﻴﺎﻳﺪ ﮐﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪ ﻭ ﻣﺼﺪﺭ ﺧﺪﻣﺎﺕ ﻋﻈﻴﻤﻪ ﺷﻮﻧﺪ ﻭ ﭼﻪ ﺑﺴﻴﺎﺭ ﻧﻔﻮﺳﻰ‬ ‫ﺍﺯﺣﻖ ﮔﺮﺩﻧﺪ ‪ .‬ﻣﺎﻫﺎ ﺑﺎﻳﺪ‬ ‫ﮐﻪ ﺣﺎﻝ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻧﺪ ﻭﻟﻰ ﺩﺭ ﺁﺧﺮ ﺣﻴﺎﺕ ﻏﺎﻓﻞ‬ ‫ّ‬

‫ﻫﺮ ﻧﻔﺴﻰ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﺗﺮﺟﻴﺢ ﺩﻫﻴﻢ ﻭ ﺍﻋﻈﻢ ﻭ ﺍﺷﺮﻑ ﻭ ﺍﮐﻤﻞ ﺑﺒﻴﻨﻴﻢ ﻭﻟﻰ‬

‫ﺑﻤﺠﺮﺩ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﻤﺘﺎﺯ ﺑﺒﻴﻨﻴﻢ ﺍﺯ ﻃﺮﻳﻖ ﻧﺠﺎﺕ ﻭ ﻓﻼﺡ ﺩﻭﺭ‬ ‫ّ‬

‫ﺍﻣﺎﺭﻩ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﭼﻴﺰﻯ ﺭﺍ ﺑﻨﻈﺮ ﺍﻧﺴﺎﻥ ﺑﺪ‬ ‫ﺷﺪﻩ ﺍﻳﻢ ‪ .‬ﺍﻳﻦ ﺍﺯ ْ‬ ‫ﻧﻔﺲ ّ‬

‫ﻣﻴﻨﻤﺎﻳﺎﻧﺪ ﺑﻐﻴﺮ ﺍﺯ ﻧﻔﺲ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻭ ﺑﺎﻳﻦ ﻭﺍﺳﻄﻪ ﺍﻭ ﺭﺍ ﺩ ﺭﭼﺎﻩ ﻋﻤﻴﻖ‬

‫ﻇﻠﻤﺎء ﮐﻪ ﺗﻪ ﻧﺪﺍﺭﺩ ﻣﻴﺎﻧﺪﺍﺯﺩ ‪ .‬ﻫﺮ ﺳﺎﻋﺘﻰ ﻳﮏ ُﻇﻠﻤﻰ ﺭﺍ ﺑﻨﻈﺮ ﺍﻧﺴﺎﻥ ﻋﺪﻝ‬ ‫ﮐﺒﺮﻯ ﺍﺑﺮﺍﺯ ﻣﻴﮑﻨﺪ ‪ .‬ﻳﮏ ﻣﺼﻴﺒﺖ‬ ‫ﺫﻟﺖ ﻣﺤﺾ ﺭﺍ ﺷﺮﻑ‬ ‫ﻣﻴﻨﻤﺎﻳﺎﻧﺪ ‪ .‬ﻳﮏ ّ‬ ‫ٰ‬

‫ﻋﻈﻤﺎﺋﻰ ﺭﺍ ﺁﺳﺎﻳﺶ ﺑﻰ ﻣﻨﺘﻬﻰ ﺟﻠﻮﻩ ﻣﻴﺪﻫﺪ ﻭ ﭼﻮﻥ ﺧﻮﺏ ﺗﺤﻘﻴﻖ ﻣﻴﮑﻨﻴﻢ‬ ‫ﻣﻰ ﺑﻴﻨﻴﻢ ﺍﻳﻦ ﺁﻥ ﺑﺌﺮ ﻇﻠﻤﺎء ﺧﻮﺩﭘﺴﻨﺪﻯ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺍﻃﻮﺍﺭ ﻭ ﺭﻓﺘﺎﺭ ﻭ‬

‫ﺍﻗﻮﺍﻝ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧﻤﻰ ﭘﺴﻨﺪﺩ ﺑﻞ ﺍﺣﻮﺍﻝ ﻭ ﺁﺩﺍﺏ ﻭ ﺷﺆﻭﻥ ﺧﻮﺩ ﺭ ﺍﻣﻴﭙﺴﻨﺪﺩ ‪.‬‬ ‫ﺧﺪﺍ ﻧﮑﻨﺪ ﮐﻪ ﺩ ﺭﺧﺎﻃﺮ ﻳﮑﻰ ﺍﺯ ﻣﺎ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﺑﻴﺎﻳﺪ ‪ .‬ﺧﺪﺍ‬

‫ﻧﮑﻨﺪ ‪ .‬ﺧﺪﺍﻧﮑﻨﺪ ‪ .‬ﺧﺪﺍﻧﮑﻨﺪ ‪ .‬ﻣﺎﻫﺎ ﺑﺎﻳﺪ ﻭﻗﺘﻰ ﮐﻪ ﺑﺨﻮﺩﻣﺎﻥ ﻧﮕﺎﻩ‬

‫ﻣﻴﮑﻨﻴﻢ ﺑﺒﻴﻨﻴﻢ ﮐﻪ ﺍﺯ ﺧﻮﺩﻣﺎﻥ ﺫﻟﻴﻞ ﺗﺮ ﺧﺎﺿﻊ ﺗﺮ ﭘﺴﺖ ﺗﺮ ﮐﺴﻰ ﺩﻳﮕﺮ‬

‫ﻧﻴﺴﺖ ﻭ ﭼﻮﻥ ﺑﺪﻳﮕﺮﺍﻥ ﻧﻈﺮ ﺑﻴﻨﺪﺍﺯﻳﻢ ﺑﺒﻴﻨﻴﻢ ﮐﻪ ﺍﺯ ﺁﻧﻬﺎ ﻋﺰﻳﺰ ﺗﺮ ﮐﺎﻣﻞ ﺗﺮ‬

‫ﺣﻖ ﺑﺎﻳﺪ ﺑﺠﻴﻤﻊ ﻧﮕﺎﻩ ﮐﻨﻴﻢ ‪ .‬ﺑﺎﻳﺪ ﺁﻧﻬﺎ ﺭﺍ‬ ‫ﺩﺍﻧﺎ ﺗﺮ ﮐﺴﻰ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺑﻨﻈﺮ ّ‬ ‫ﺹ ‪٤٣٣‬‬

‫ﺑﺰﺭﮔﻮﺍﺭ ﺑﺒﻴﻨﻴﻢ ﻭ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﺭ ﻭ ﻫﺮ ﻗﺼﻮﺭﻯ ﮐﻪ ﺩﺭ ﻧﻔﺴﻰ ﻣﻰ ﺑﻴﻨﻴﻢ ﺁﻥ‬

‫ﺭﺍ ﺍﺯ ﻗﺼﻮﺭ ﺧﻮﺩ ﺩﺍﻧﻴﻢ ﺯﻳﺮﺍ ﻣﺎ ﺍﮔﺮ ﻗﺎﺻﺮ ﻧﺒﻮﺩﻳﻢ ﺁﻥ ﻗﺼﻮﺭ ﺭﺍ ﻧﻤﻰ ﺩﻳﺪﻳﻢ‬

‫ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﻫﻤﻴﺸﻪ ﺧﻮﺩ ﺭﺍ ﻗﺎﺻﺮ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﮐﺎﻣﻞ ﺑﺒﻴﻨﺪ‪."...‬‬

‫ﺑﻌﺪ ﺍﺯ ﺑﻴﺎﻥ ﺣﮑﺎﻳﺖ ﻋﺒﻮﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭ ﺣﻮﺍﺭﻳﻮﻥ ﺑﺮ ﺣﻴﻮﺍﻥ ﻣﺮﺩﻩ )ﮐﻪ ﺑﻨﻘﻞ ﺍﺯ ﻳﮑﻰ ﺍﺯ‬

‫ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺖ "ﻧﻬﻰ ﺍﺯﻋﻴﺒﺠﻮﺋﻰ " ﺩﺭ ﺻﻔﺤﺎﺕ ﻗﺒﻞ ﻣﻨﺪﺭﺝ ﺍﺳﺖ (ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻫﺴﺖ ﮐﻠﻤﮥ‬ ‫ﺫﺭﻩ ﺍﻯ‬ ‫ّ‬ ‫" ﺍﻳﻨﺮﺍ ﺑﺪﺍﻧﻴﺪ ﺩﺭ ﻗﻠﺒﻰ ﮐﻪ ّ‬

‫ﻣﻦ ﺍﺯ ﻟﺴﺎﻧﺶ ﺟﺎﺭﻯ ﻧﻤﻴﺸﻮﺩ ﻳﻌﻨﻰ ﮐﻠﻤﮥ ﻣﻦ ﮐﻪ ﺩﻻﻟﺖ ﺑﺮ ﺧﻮﺩﭘﺴﻨﺪﻯ‬

‫ﮐﻨﺪ ﮐﻪ ﻣﻦ ﭼﻨﻴﻦ ﻭ ﭼﻨﺎﻥ ﮐﺮﺩﻡ ‪ ،‬ﻣﻦ ﺧﻮﺏ ﮐﺮﺩﻡ ﻓﻼﻧﻰ ﺑﺪ ﮐﺮﺩ ﺍﻳﻦ‬

‫ﺍﻧﺎﻧﻴﺖ ُﻇﻠﻤﺘﻰ ﺍﺳﺖ ﮐﻪ ﻧﻮﺭ ﺍﻳﻤﺎﻥ ﺭﺍ ﻣﻴﺒﺮﺩ ﻭ ﺍﻳﻦ ﮐﻠﻤﮥ ﺧﻮﺩ ﭘﺴﻨﺪﻯ‬ ‫ﮐﻠﻤﮥ‬ ‫ّ‬

‫ﺑﮑﻠﻰ ﺍﻧﺴﺎﻥ ﺭﺍﺍﺯ ﺧﺪﺍ ﻏﺎﻓﻞ ﻣﻴﮑﻨﺪ "‪) .‬ﺹ ‪ ١٠٥-٦‬ﻗﺴﻤﺖ ﺳﻮﻡ ﻣﺠﻤﻮﻋﮥ ﺧﻄﺎﺑﺎﺕ (‬ ‫ّ‬

‫ﻋﺠﺐ ﻭ‬ ‫‪ " -٢‬ﻭﺳﺎﺋﻞ ﻭﺻﻮﻝ ﺑﻪ ُﺣﺴﻦ ﺧﺎﺗﻤﻪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺍﺯ ُ ْ‬

‫ﮐﺒﺮ ﺍﺣﺘﺮﺍﺯ ﻧﻤﻮﺩ ﻭ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﺭﺍ ﻣﺒﻐﻮﺽ ﺩﺍﻧﺴﺖ ﻭ ﺩﺭ ﺟﻤﻴﻊ ﺍﻭﻗﺎﺕ‬ ‫ِْ‬ ‫ﻫﻮﻯ ﺑﻴﺰﺍﺭ ﻭ ﺍﺯ ﺍﻫﻞ ﻓﺘﻮﺭ ﻭ ﻏﺮﻭﺭ ﺩﺭ‬ ‫ﺷﺮﻣﺴﺎﺭ ﺑﻮﺩ ﻭ ﺍﺯ ﻫﻮﺍﺟﺲ ﻧﻔﺲ ﻭ‬ ‫ٰ‬

‫ﭐﻻﺑﻬﻰ ﻉ ﻉ "‪.‬‬ ‫ﮐﻨﺎﺭ ﻭ ﺛﺎﺑﺖ ﺑﺮﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ َﻭ َ َ ْ ُ ُ‬ ‫ﻋﻠﻴﮑﻢ َ ُ‬ ‫ﭐﻟﺒﻬﺎء ْ َ ْ َ ٰ‬ ‫)ﺹ ‪ ٢٧١‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﺗﻤﻴﺰ ﻭ‬ ‫‪ " -٣‬ﻫﺮ ْ‬ ‫ﻧﻔﺲ ﺍﺯ ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﻭﺟﻮﺩﻯ ﺑﻴﻨﺪ ﻭ ﺧﻴﺎﻝ ‪‬‬

‫ﺗﻔﺮﺩﻯ ﺁﻥ ﺍﺯ ﺁﺛﺎﺭ ﻧﻌﺎﻕ ﺍﺳﺖ ﻭ ﻋﻼﻣﺖ ﻧﻔﺎﻕ ‪ .‬ﺑﺎﻳﺪ ﺷﺆﻭﻥ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻣﻮﺵ‬ ‫ّ‬ ‫ﺳﺒﺐ ِﺷﺮﮎ‬ ‫ﮐﺮﺩ ﻭ ﺩﺭ ﻣﻘﺎﻡ ﻓﻨﺎﻯ ﻣﺤﺾ ﺁﻣﺪ ّ‬ ‫ﻭﺍﻻ ﻣﻼﺣﻈﮥ ﻭﺟﻮﺩ ﻋﺎﻗﺒﺖ ِ‬

‫ﮔﺮﺩﺩ ﻭ ﺑﺎﺩﻯ ﮐﻔﺮ "‪٠‬‬

‫)ﺹ ‪ ٩٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫* ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ "ﺗﻮﺍﺿﻊ " ﻭ "ﻧﻬﻰ ﺍﺯ ﺍﻓﺘﺨﺎﺭ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ *‬

‫ﺹ ‪٤٣٤‬‬

‫"ﻧﻬﻰ ﺍﺯ ﻏﻴﺒﺖ ﻭ ﺍﻓﺘﺮﺍء"‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﻓﺲ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﭐﻟﻐﻴﺒﺔ َﻭ‬ ‫" َْ‬ ‫ﺛﻢ ْ َ ْ َ ُ‬ ‫ﻋﻠﻴﮑﻢ ْ َ ْ ُ‬ ‫ﻭﭐﻟﺰﻧﺎ ُ ‪‬‬ ‫ﺣﺮﻡ َ َ ْ ُ ُ‬ ‫ﭐﻟﻘﺘﻞ َ ‪َ ‬‬ ‫ﻗﺪ ُ ‪َ ‬‬

‫ِ‬ ‫ﻋﻨﻪ ِﻓﻲ ‪ِ  َ ‬‬ ‫ﭐﻻﻓﺘﺮﺍء ْ َ ِ‬ ‫ﭐﻟﺼﺤﺎ‪‬ﻒ َﻭ‬ ‫ﻋﻤﺎ ُ ِ ْ ْ‬ ‫ﺒﻮﺍ َ ‪‬‬ ‫ﭐﺟﺘﻨ ُ ْ‬ ‫ﻧﻬﻴﺘﻢ َ ْ ُ‬ ‫ْ ِْ َ ُ‬

‫ﭐﻻﻟﻮﺍﺡ " ‪(K ١٩) .‬‬ ‫ْ ََْ ِ‬

‫ﺑﺨﻄﺎ‪ٍ َ َ ‬‬ ‫ﭐﺑﻦ ْ ِ ْ َ ِ‬ ‫ﺩﻣﺖ‬ ‫ﺗﻨﻔﺲ ِ َ َ‬ ‫ﭐﻻﻧﺴﺎﻥ َﻻ َ ْ َ ْ‬ ‫ﺍﺣﺪ َﻣﺎ ُ ْ َ‬ ‫‪َ " -٢‬ﻳﺎ ْ َ‬ ‫ِ‬ ‫ﺷﺎﻫﺪ‬ ‫ﺗﻔﻌﻞ ِ َ ْ ِ‬ ‫ﺍﻧﺖ َﻭ َ َﺍﻧﺎ َ ِ ٌ‬ ‫ﺫﻟﮏ َ ْ ُ ْ ٌ‬ ‫ﻭﺍﻥ َ ْ َ ْ‬ ‫ﺧﺎﻃ‪‬ﴼ َ ِ ْ‬ ‫ﺑﻐﻴﺮ َ ِ َ‬ ‫ﻣﻠﻌﻮﻥ َ ْ َ‬ ‫َ ‪‬‬ ‫ﺑﺬﻟﮏ " ‪) .‬ﻕ ‪ ٢٧‬ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻣﮑﻨﻮﻧﻪ (‬ ‫ِ َِ َ‬

‫ﭐﻟﻮﺟﻮﺩ َﻻ َ ْ ِ ْ ِ‬ ‫ﭐﺑﻦ ْ ُ ُ ْ ِ‬ ‫ﺗﺤﺒﻪ‬ ‫ﺍﻟﻰ َ ْ ٍ‬ ‫ﻧﻔﺲ َﻣﺎ َﻻ ُ ِ ‪ُ ‬‬ ‫‪َ " -٣‬ﻳﺎ ْ َ‬ ‫ﺗﻨﺴﺐ َ ٰ‬ ‫ﻋﻠﻴﮏ‬ ‫ﺗﻔﻌﻞ َ َ‬ ‫ﻫﺬﺍ َ ْ ِ‬ ‫ﻟﻨﻔﺴﮏ َﻭ َﻻ َ ْ َ ْ‬ ‫ﺗﻘﻌﻞ َﻣﺎ َﻻ َ ْ َ ُ‬ ‫ﺍﻣﺮﻱ َ َ ْ َ‬ ‫َِْ ِ َ‬ ‫ﻓﭑﻋﻤﻞ ِ ِﺑﻪ "‪) .‬ﻕ ‪ ٢٩‬ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﮥ ﻣﮑﻨﻮﻧﻪ (‬ ‫َ ْ َ ْ‬

‫‪ " -٤‬ﺍﻯ ﻣﻬﺎﺟﺮﺍﻥ ﻟﺴﺎﻥ ﻣﺨﺼﻮﺹ ﺫﮐﺮ ﻣﻦ ﺍﺳﺖ ﺑﻐﻴﺒﺖ ﻣﻴﺎﻻﺋﻴﺪ‬

‫ﻭ ﺍﮔﺮ ﻧﻔﺲ ﻧﺎﺭﻯ ﻏﻠﺒﻪ ﻧﻤﺎﻳﺪ ﺑﺬﮐﺮ ﻋﻴﻮﺏ ﺧﻮﺩ ﻣﺸﻐﻮﻝ ﺷﻮﻳﺪ ﻧﻪ ﺑﻐﻴﺒﺖ‬ ‫ﺑﻨﻔﺲ ﺧﻮﺩ ﺍﺑﺼﺮ ﻭ ﺍﻋﺮﻓﻴﺪ ﺍﺯ ﻧﻔﻮﺱ‬ ‫ﺧﻠﻖ ﻣﻦ ﺯﻳﺮﺍ ﮐﻪ ﻫﺮ ﮐﺪﺍﻡ ﺍﺯ ﺷﻤﺎ ْ‬

‫ﻋﺒﺎﺩ ﻣﻦ "‪.‬‬

‫)ﻕ ‪ ٦٦‬ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " -٥‬ﻏﻴﺒﺖ ﺭﺍ ﺿﻼﻟﺖ ﺷﻤﺮﺩ ﻭ ﺑﺂﻥ ﻋﺮﺻﻪ ﻫﺮﮔﺰ ﻗﺪﻡ ﻧﮕﺬﺍﺭﺩ ﺯﻳﺮﺍ‬

‫ﻏﻴﺒﺖ ﺳﺮﺍﺝ ﻣﻨﻴﺮ ﻗﻠﺐ ﺭﺍ ﺧﺎﻣﻮﺵ ﻧﻤﺎﻳﺪ ﻭ ﺣﻴﺎﺕ ﺩﻝ ﺭﺍ ﺑﻤﻴﺮﺍﻧﺪ "‪.‬‬

‫)ﺹ ‪ ١٤٩‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﻁ ﻣﺼﺮ ﺩﺭ ‪( ١٩٣٣‬‬

‫ﺹ ‪٤٣٥‬‬

‫ﺑﺨﻂ ﻣﻈﻠﻮﻡ‬ ‫‪ " -٦‬ﺩﺭ ﺍﻳﻦ ﺳﻨﻪ ﮐﻪ ﻫﺰﺍﺭ ﻭ ﺳﻴﺼﺪ ﻭ ﺷﺶ ﺍﺳﺖ‬ ‫ّ‬

‫ﻗﻮﻡ‬ ‫ﻟﻮﺣﻰ ﻧﺎﺯﻝ ﻭ ﺩﺭ ﺁﻥ ﺍﻳﻦ ﮐﻠﻤﮥ ﻋﻠﻴﺎ ﺍﺯ ﺍﻓﻖ‬ ‫ﺍﻋﻠﻰ ﺍﺷﺮﺍ ﻕ ﻧﻤﻮﺩﻩ َﻳﺎ َ ْ ُ‬ ‫ٰ‬ ‫ﭐﺫﮐﺮﻭﺍ ْ ِ‬ ‫ﺑﭑﻟﺴﻮ‪َ ‬ﻭ‬ ‫ﺒﺎﺩ ِ ْ َ ْ ِ‬ ‫ْ ُ​ُْ‬ ‫ﺗﺬﮐﺮﻭﻫﻢ ِ ‪ْ ‬‬ ‫ﺑﭑﻟﺨﻴﺮ َﻭ َﻻ َ ْ ُ ُ ْ ُ ْ‬ ‫ﭐﻟﻌ َ َ‬

‫ﺍﻧﻔﺴﻬﻢ ﺫﮐﺮ ﺳﻮء ﻫﻢ ﺩﺭﺍﻳﻦ ﺳﻨﻪ ﻧﻬﻰ ﺷﺪﻩ ﭼﻪ ﮐﻪ‬ ‫ﻣﺎﻳﺘﮑﺪﺭ ِ ِﺑﻪ َ ْ ُ ُ ُ ْ‬ ‫َ َ​َ َ ‪ُ ‬‬

‫ﺗﮑﻠﻢ‬ ‫ﺣﻖ ﺍﺳﺖ ﺣﻴﻒ ﺍﺳﺖ ﺑﻐﻴﺒﺖ ﺑﻴﺎﻻﻳﺪ ﻭ ﻳﺎ ﺑﮑﻠﻤﺎﺗﻰ ّ‬ ‫ﻟﺴﺎﻥ ﺍﺯ ﺑﺮﺍﻯ ﺫﮐﺮ ّ‬ ‫ﺗﮑﺪﺭ ﺍﺳﺖ "‬ ‫ﻧﻤﺎﻳﺪ ﮐﻪ ﺳﺒﺐ ﺣﺰﻥ ﻋﺒﺎﺩ ﻭ‬ ‫‪‬‬

‫)ﺹ ‪ ٣٢١‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ " -١‬ﺑﺪﺗﺮﻳﻦ ُﺧﻠﻖ ﺍﻧﺴﺎﻧﻰ ﻭ ﮔﻨﺎﻩ ﻋﻈﻴﻢ ﻏﻴﺒﺖ ﻧﻔﻮﺱ ﺍﺳﺖ ﻋﻠﻰ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ‪ .‬ﺍﮔﺮ ﻧﻮﻋﻰ ﻣﻴﺸﺪ ﮐﻪ ﺍﺑﻮﺍﺏ ﻏﻴﺒﺖ‬ ‫ﺍﻟﺨﺼﻮﺹ ﺻﺪﻭﺭﺵ ﺍﺯ ّ‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﺳﺘﺎﻳﺶ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻣﻴﻨﻤﻮﺩ ﺁﻧﻮﻗﺖ‬ ‫ﻣﺴﺪﻭﺩ ﻣﻴﺸﺪ ﻭ ﻫﺮ ﻳﮑﻰ ﺍﺯ ّ‬

‫ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﺸﺮ ﻣﻰ ﻳﺎﻓﺖ ﻗﻠﻮﺏ ﻧﻮﺭﺍﻧﻰ ﻣﻴﮕﺸﺖ ﺭﻭﺡ ﻫﺎ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺳﻌﺎﺩﺕ ﺍﺑﺪﻯ ﻣﻰ ﻳﺎﻓﺖ ‪ .‬ﺍﻣﻴﺪﻡ ﭼﻨﺎﻧﺴﺖ ﮐﻪ‬ ‫ﺭﺑﺎﻧﻰ ﻣﻴﺸﺪ َ‬ ‫ّ‬

‫ﺑﮑﻠﻰ ﺍﺯ ﻏﻴﺒﺖ ﺑﻴﺰﺍﺭ ﺷﻮﻧﺪ ﻭ ﻫﺮ ﻳﮏ ﺳﺘﺎﻳﺶ ﻳﮑﺪﻳﮕﺮ ﻧﻤﺎﻳﻨﺪ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ّ‬ ‫ّ‬ ‫ﻧﻔﺴﻰ ﺍﮔﺮ‬ ‫ﻭ ﻏﻴﺒﺖ ﺭﺍ ﺳﺒﺐ ﻧﻘﻤﺖ ﺍﻟﻬﻰ ﺑﺪﺍﻧﻨﺪ ﺗﺎ ﺑﺪﺭﺟﻪ ﺍﻯ ﺭﺳﺪ ﮐﻪ ﻫﺮ ْ‬

‫ﮐﻠﻤﻪ ﺍﻯ ﻏﻴﺒﺖ ﻧﻤﺎﻳﺪ ﺩﺭ ﺑﻴﻦ ﺟﻤﻴﻊ ﺭﺳﻮﺍ ﺷﻮﺩ "‪.‬‬

‫)ﺹ ‪ ٣٠٤-٥‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﻧﻔﺴﻰ ﻏﻴﺒﺖ ﻧﻔﺴﻰ ﻧﻤﺎﻳﺪ ﺍﻳﻦ ﻭﺍﺿﺢ ﻭ‬ ‫‪ " -٢‬ﺍﻯ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺍﮔﺮ ْ‬

‫ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ ﺛﻤﺮﻯ ﺟﺰ ﺧﻤﻮﺩﺕ ﻭ ﺟﻤﻮﺩﺕ ﻧﻴﺎﺭﺩ‪ .‬ﺍﺳﺒﺎﺏ ﺗﻔﺮﻳﻖ ﺍﺳﺖ‬

‫ﻭﺍﻋﻈﻢ ﻭﺳﻴﻠﮥ ﺗﺸﺘﻴﺖ ‪ .‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻧﻔﺴﻰ ﻏﻴﺒﺖ ﺩﻳﮕﺮﻯ ﮐﻨﺪ ﻣﺴﺘﻤﻌﻴﻦ‬ ‫ﺹ ‪٤٣٦‬‬

‫ﺭﻭﺣﺎﻧﻴﺖ ﻭ ﺑﺸﺎﺷﺖ ﺍﻭ ﺭﺍ ﻣﻨﻊ ﮐﻨﻨﺪ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﻏﻴﺒﺖ ﭼﻪ‬ ‫ﺑﺎﻳﺪ ﺩﺭ ﮐﻤﺎﻝ‬ ‫ّ‬

‫ﻋﺰﺕ‬ ‫ﺛﻤﺮﻯ ﻭﭼﻪ ﻓﺎﺋﺪﻩ ﺍﻯ ‪ .‬ﺁﻳﺎ ﺳﺒﺐ ﺭﺿﺎﻳﺖ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﺳﺖ ﻳﺎ ّ‬ ‫ﻋﻠﺖ ّ‬

‫ﻋﻠﺖ ﺗﺜﺒﻴﺚ ﻣﻴﺜﺎﻕ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ‪ .‬ﺁﻳﺎ ﺳﺒﺐ ﺗﺮﻭﻳﺞ ﺩﻳﻦ ﺍ‪ ‬ﺍﺳﺖ ﻭ ﻳﺎ ّ‬ ‫ﺍﺑﺪﻳﮥ ّ‬ ‫ّ‬

‫ﺍ‪ . ‬ﻧﻔﺴﻰ ﻣﺴﺘﻔﻴﺪ ﮔﺮﺩﺩ ﻭ ﻳﺎ ﺷﺨﺼﻰ ﻣﺴﺘﻔﻴﺾ ﻻ ﻭﺍ‪ ‬ﺑﻠﮑﻪ ﭼﻨﺎﻥ‬

‫ﻏﺒﺎﺭ ﺑﺮ ﻗﻠﻮﺏ ﻧﺸﻴﻨﺪ ﮐﻪ ﺩﻳﮕﺮ ﻧﻪ ﮔﻮﺵ ﺷﻨﻮﺩ ﻭ ﻧﻪ ﭼﺸﻢ ﺣﻘﻴﻘﺖ ﺭﺍ ﺑﻴﻨﺪ‬ ‫ﻭﻟﻰ ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﺴﺘﺎﻳﺶ ﺩﻳﮕﺮﻯ ﭘﺮﺩﺍﺯﺩ ﻭ ﺑﻤﺪﺡ ﻭ ﺛﻨﺎ ﻟﺴﺎﻥ ﺑﮕﺸﺎﻳﺪ‬

‫ﻣﻬﺘﺰ ﮔﺮﺩﻧﺪ ‪ .‬ﻗﻠﻮﺏ ﺭﺍ ﻓﺮﺡ‬ ‫ﻣﺴﺘﻤﻌﻴﻦ ﺑﺮﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺁﻳﻨﺪ ﻭ ﺑﻨﻔﺤﺎﺕ ﺍ‪‬‬ ‫ّ‬

‫ُِ‬ ‫ﻇﻞ ﮐﻠﻤﮥ‬ ‫ﻭ ﺳﺮﻭﺭ ﺁﻳﺪ ﻭ ﺍﺭﻭﺍﺡ ﺭﺍ ﺑﺸﺎﺭﺕ ﺍﺣﺎﻃﻪ ﮐﻨﺪ ﮐﻪ‬ ‫ﺍﻟﺤﻤﺪﺍ‪ ‬ﺩﺭ ّ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻭ‬ ‫ﻧﻔﺴﻰ ﭘﻴﺪﺍ ﺷﺪﻩ ﮐﻪ ﻣﺮﮐﺰ ﺧﺼﺎﺋﻞ ﻭ ﻓﻀﺎﺋﻞ َ‬ ‫ﺍﻟﻬﻰ ْ‬

‫ﻣﻈﻬﺮ ﻋﻮﺍﻃﻒ ﻭ ﺍﻟﻄﺎﻑ ﺣﻀﺮﺕ ﺭﺣﻤﺎﻧﻰ ‪ .‬ﺭﺧﻰ ﺭﻭﺷﻦ ﺩﺍﺭﺩ ﻭ ﺯﺑﺎﻧﻰ ﻧﺎﻃﻖ‬

‫ﻣﺆﻳﺪ ﺑﻨﻔﺤﺎﺕ ﺣﻀﺮﺕ‬ ‫ﺩﺭ ﻫﺮ ﺍﻧﺠﻤﻦ ‪ .‬ﺭﻭﺣﻰ ُﭘﺮ ﻓﺘﻮﺡ ﺩﺍﺭﺩ ﻭ ﺟﺎﻧﻰ ّ‬

‫ﺍﺑﻬﻰ ﮐﻪ ﭼﻮﻥ ﺧﻴﺮ‬ ‫ﺭﺣﻤﺎﻥ ‪ .‬ﺣﺎﻝ ﮐﺪﺍﻣﻴﮏ ﺧﻮﺷﺘﺮ ﻭ ﺩﻟﮑﺸﺘﺮ ‪ .‬ﻗﺴﻢ ﺑﺠﻤﺎﻝ‬ ‫ٰ‬ ‫ﻳﺎﺭﺍﻥ ﺷﻨﻮﻡ ﻗﻠﺐ ﺑﻨﻬﺎﻳﺖ َﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺁﻳﺪ ﻭ ﭼﻮﻥ ﺍﺷﺎﺭﻩ ﺍﻯ ﺍﺯ ﮐﺪﻭﺭﺕ‬ ‫ﺩﻭﺳﺘﺎﻥ ﺑﻴﻨﻢ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺣﺰﺍﻥ ﻣﺴﺘﻐﺮﻕ ﮔﺮﺩﻡ ‪ .‬ﺍﻳﻨﺴﺖ ﺣﺎﻟﺖ ﻋﺒﺪﺍﻟﺒﻬﺎء‬

‫ﺩﻳﮕﺮ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﭼﻪ ﺑﺎﻳﺪ ﻭ ﭼﻪ ﺷﺎﻳﺪ "‪.‬‬

‫)ﺹ ‪ ٢٢٣-٤‬ﺝ ‪ ١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻁ ﺁﻣﺮﻳﮑﺎ(‬

‫ﻣﺬﻣﺖ ﻳﺎﺭﺍﻥ ﺩﻳﮕﺮ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ﺳﺮ ّ‬ ‫ﺳﺮ ّ‬ ‫ﺍﺣﺒﺎء ﺩﺭ ّ‬ ‫‪ " -٣‬ﺑﻌﻀﻰ ﺍﺯ ّ‬

‫ﺍﺳﺎﺱ ﻏﻴﺒﺖ ﺭﺍ ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﺘﺎﻧﺖ ﻭﺿﻊ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺳﻤﺶ ﺭﺍ ﺩﻟﺴﻮﺯﻯ ﺍﻣﺮﺍ‪‬‬ ‫ﺍﻟﺒﺘﻪ ﮐﻤﺎﻝ ﻣﻮﺍﻇﺒﺖ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﻭ ﺟﻤﻴﻊ ﺭﺍﻣﻨﻊ ﺻﺮﻳﺢ ﻧﻤﺎﺋﻴﺪ "‬ ‫ﮔﺬﺍﺭﻧﺪ ّ‬ ‫)ﺹ ‪ ٣٠٦ -٧‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬

‫ﺹ ‪٤٣٧‬‬

‫ﺑﻤﺬﻣﺖ ﺩﻳﮕﺮﻯ ﻟﺐ ﻧﮕﺸﺎﻳﺪ ﻭ ﻏﻴﺒﺖ ﺭﺍ ﺍﻋﻈﻢ‬ ‫ﻧﻔﺴﻰ‬ ‫‪ " -٤‬ﺍﺯ ﺑﻬﺎﺋﻰ ْ‬ ‫ّ‬

‫ﻣﺼﺮﺡ ﺍﺳﺖ ﮐﻪ‬ ‫ﺧﻄﺎ ﺩ ﺭﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺍﻧﺪ ﺯﻳﺮﺍ ﺩﺭ ﺟﻤﻴﻊ ﺍﻟﻮﺍﺡ ﺑﻬﺎءﺍ‪‬‬ ‫ّ‬

‫ﻏﻴﺒﺖ ﻭ ﺑﺪﮔﻮﺋﻰ ﺍﺯ ﺩﺳﺎﺋﺲ ﻭ ﻭﺳﺎﻭﺱ ﺷﻴﻄﺎﻧﻰ ﺍﺳﺖ ﻭ ﻫﺎﺩﻡ ﺑﻨﻴﺎﻥ ﺍﻧﺴﺎﻧﻰ‬ ‫ﻣﺬﻣﺖ ﻧﻔﺴﻰ ﺍﺯ ﺑﻴﮕﺎﻧﮕﺎﻥ ﻧﮑﻨﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺍﺯ ﺁﺷﻨﺎﻳﺎﻥ ﻭ‬ ‫ﺷﺨﺺ ﻣﺆﻣﻦ ّ‬

‫ﺑﻤﺬﻣﺖ ﺩﻭﺳﺖ ‪ .‬ﺑﺪﮔﻮﺋﻰ )*( ﻭ ﻏﻴﺒﺖ‬ ‫ﻏﻴﺒﺖ ﺩﺷﻤﻦ ﻧﻨﻤﺎﻳﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ‬ ‫ّ‬

‫ﺻﻔﺖ ﺳﻘﻴﻢ ﺍﻻﻓﮑﺎﺭ ﺍﺳﺖ ﻧﻪ ﺍﺑﺮﺍﺭ ﻭ ﺧﻮﺩ ﭘﺴﻨﺪﻯ ﺍﺯ ﺧﺼﺎﺋﺺ ﺍﻏﻴﺎﺭ ﺍﺳﺖ‬

‫ﻧﻪ ﻳﺎﺭ "‪) .‬ﺹ ‪ ٣٠٦‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ‪(*) -‬ﺩﺭ ﺻﻔﺤﻪ ‪ ١٠٤‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ ﮐﻠﻤﮥ‬ ‫"ﺑﺪﮔﻮﺋﻰ " ﺩﺭﺝ ﻧﺸﺪﻩ ﺍﺳﺖ (‪.‬‬

‫ﺳﺘﺎﺭﻳﺖ " ‪ " -‬ﻋﺬﺭ‬ ‫* ﺑﻨﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ "ﺧﻄﺎﭘﻮﺷﻰ ﻭ ّ ّ‬

‫ﺧﻮﺍﻫﻰ ﻭ ﻋﻔﻮ "‪ " -‬ﻧﻬﻰ ﺍﺯ ﺑﺎﺯ ﮐﺮﺩﻥ ﻧﺎﻣﮥ ﺩﻳﮕﺮ ﻭ ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﻮﺭ‬

‫ﺩﻳﮕﺮﺍﻥ "‪" -‬ﻧﻬﻰ ﺍﺯ ﺩﻝ ﺷﮑﺴﺘﻦ ﻭ ﺧﺎﻃﺮ ﺁﺯﺍﺭﻯ " ‪" -‬ﻧﻬﻰ ﺍﺯ ﻋﻴﺒﺠﻮﺋﻰ "‬

‫ﻣﺎﻳﺘﮑﺪﺭ ﺑﻪ ﺍﻻﻧﺴﺎﻥ " ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ*‬ ‫ "ﻧﻬﻰ ﺍﺯ ﻧﺰﺍﻉ ﻭ ﺟﺪﺍﻝ ﻭ ﻓﺴﺎﺩ ﻭ‬‫ّ‬ ‫****‬

‫ﺹ ‪٤٣٨‬‬

‫"ﻧﻬﻰ ﺍﺯ ﻗﺘﻞ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩ ﺭﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻟﻘﺘﻞ ‪"....‬‬ ‫‪ْ َ " -١‬‬ ‫ﻋﻠﻴﮑﻢ ْ َ ْ ُ‬ ‫ﺣﺮﻡ َ َ ْ ُ ُ‬ ‫ﻗﺪ ُ ‪َ ‬‬

‫)‪(K١٩‬‬

‫ﻋﻠﻰ َ َ ٍ‬ ‫ﻫﺬﺍ‬ ‫ﻧﻔﺴﴼ َ َ‬ ‫ﻳﻌﺘﺮﺽ َ َ ٌ‬ ‫ﻧﻔﺲ َ ْ‬ ‫ﺍﺣﺪ َﻭ َﻻ َ ْ ُ ْ‬ ‫ﻳﻘﺘﻞ َ ْ ٌ‬ ‫‪َ " -٢‬ﻻ َ ْ َ ِ ْ‬ ‫ﺍﺣﺪ َ َ ٰ‬

‫ﮐﺎﻥ ِﻓﻲ ُ َ ِ ِ‬ ‫ﭐﻟﻌﺰ‬ ‫ﮐﺘﺎﺏ َ َ‬ ‫ﺳﺮﺍﺩﻕ ْ ِ ‪‬‬ ‫ﻋﻨﻪ ِﻓﻲ ِ َ ٍ‬ ‫َﻣﺎ ُ ِ ْ ُ‬ ‫ﻧﻬﻴﺘ ْﻢ َ ْ ُ‬

‫ﻣﻦ ِ ْ ِ ِ‬ ‫ﻋﻨﺪﻩ‬ ‫ﻣﺴﺘﻮﺭﴽ‪َ ْ ُ ُ ْ َ َ .‬‬ ‫ﺑﺮﻭﺡ ِ ْ‬ ‫ﺍﺗﻘﻠﺘﻮﻥ َ ْ‬ ‫ﻣﻦ َ ْ َ ُ‬ ‫َ َُْْ‬ ‫ﺍﺣﻴﺎﻩ ﭐ‪ٍ ْ ُ ِ ُ‬‬

‫ﺍﺗﻘﻮﺍ‬ ‫ﺍﻥ َ َ‬ ‫ﺧﻄﺎء َ ْ‬ ‫ِ ‪‬‬ ‫ﮐﺎﻥ َ َ‬ ‫ﻗﺪ َ َ‬ ‫ﻟﺪﻯ ْ َ ْ ِ‬ ‫ﮐﺒﻴﺮﴽ ‪ْ ُ  ِ .‬‬ ‫ﭐﻟﻌﺮﺵ َ ِ ْ‬ ‫ﻫﺬﺍ َ َ ٌ‬

‫ﻣﺎﺑﻨﺎﻩ ﭐ‪ِ َ َ ِ ُ‬‬ ‫ﻠﻢ‬ ‫ﺑﺎﻳﺎﺩﻱ ‪‬‬ ‫ﭐ‪َ َ‬ﻭ َ َ ْ ِ ُ ْ‬ ‫ﻻﺗﺨﺮﺑﻮﺍ )*( َ َ َ ُ‬ ‫ﭐﻟﻈ ْ ِ‬ ‫َ ‪ِ َْ ‬‬ ‫ﺳﺒﻴﻼ " )‪(K ٧٣‬‬ ‫ﭐﻟﺤﻖ َ ِ ْ َ ً‬ ‫ﭐﺗﺨﺬﻭﺍ َ َﺍﻟﻰ ْ َ ‪‬‬ ‫ﺛﻢ ‪ْ ُ ِ ‬‬ ‫ﻭﭐﻟﻄﻐﻴﺎﻥ ُ ‪‬‬

‫ﺧﺮﺏ ﺩﺭ ﻣﻌﻨﺎﻯ‬ ‫)*( ُ ْ َ ُ ْ‬ ‫ﺗﺨﺮﺑﻮﺍ ﻫﻢ ﻣﻴﺸﻮﺩ ﺍﻋﺮﺍﺏ ﮔﺬﺍﺷﺖ ‪ .‬ﺿﻤﻨﺎ ﻋﻴﻦ ﺍﻟﻔﻌﻞ ﻣﻀﺎﺭﻉ َ َ َ‬

‫ﺑﻀﻢ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ﺍﻏﻠﺐ ﻗﻮﺍﻣﻴﺲ ﻭ ﺩﺭ ﺁﻳﮥ ‪٢‬‬ ‫ﺧﺮﺍﺏ ﻧﻤﻮﺩﻥ ﺩﺭ ﺑﻌﻀﺼﻰ ﻣﻌﺎﺟﻢ ﻋﺮﺏ‬ ‫ّ‬ ‫ﺳﻮﺭﮤ ﺣﺸﺮ ﺩﺭ ﻗﺮﺁﻥ ﺑﮑﺴﺮ ﻣﻴﺒﺎﺷﺪ ‪.‬‬

‫ﻗﺘﻞ‬ ‫ﻭﻣﻦ َ َ َ‬ ‫ﺑﻴﺘﴼ ُ َ َ ‪َ ‬‬ ‫ﻣﻦ َ ْ َ َ‬ ‫ﻓﺎﺣﺮﻗﻮﻩ َ َ ْ‬ ‫‪ْ َ " -٣‬‬ ‫ﻣﺘﻌﻤﺪﴽ َ َ ْ ِ ُ ْ ُ‬ ‫ﺍﺣﺮﻕ َ ْ َ‬ ‫ﺳﻨﻦ ﭐ‪ِ َ َ ِ ِ‬‬ ‫ﺑﺎﻳﺎﺩﻱ‬ ‫َْ‬ ‫ﻧﻔﺴﴼ َ ِ َ‬ ‫ﻓﭑﻗﺘﻠﻮﻩ ُ ُ ْ‬ ‫ﻋﺎﻣﺪﴽ َ ْ ُ ُ ْ ُ‬ ‫ﺧﺬﻭﺍ ُ َ َ‬

‫ُْ ْ َِ‬ ‫ﭐﻟﺠﺎﻫﻠﻴﻦ ‪َ .‬ﻭ‬ ‫ﭐﻟﻘﺪﺭﺓ َﻭ ِ ْ ِ َ ِ‬ ‫ﺛﻢ ْ ُ ُ ْ‬ ‫ﭐﻻﻗﺘﺪﺍﺭ ُ ‪‬‬ ‫ﺳﻨﻦ ْ َ ِ ِ ْ َ‬ ‫ﭐﺗﺮﮐﻮﺍ ُ َ َ‬ ‫ﻋﻠﻴﮑﻢ ِﻓﻲ‬ ‫ِ ْ‬ ‫ﺣﺒﺴﴼ َ َ ِ ّ‬ ‫ﻟﻬﻤﺎ َ ْ‬ ‫ﺍﻥ َ ْ ُ ْ ُ ْ‬ ‫ﺑﺄﺱ َ َ ْ ُ ْ‬ ‫ﺗﺤﮑﻮﻣﻮﺍ َ ُ َ‬ ‫ﺍﺑﺪﻳﴼ َﻻ َ َ‬ ‫ﻳﺮﻳﺪ " )‪(K ٦٢‬‬ ‫ﭐﻟﺤﺎﮐﻢ َ َ‬ ‫ﻋﻠﻰ َﻣﺎ ُ ِ ْ ُ‬ ‫ْ ِ َ ِ‬ ‫ﻟﻬﻮ ْ َ ِ ُ‬ ‫ﭐﻟﮑﺘﺎﺏ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ َ ُ َ‬

‫ٰ‬

‫ﺩﻳﺔ ُ َ ‪ِ ٌ َ ‬‬ ‫ﺍﻫﻠﻬﺎ‬ ‫ﻧﻔﺴﴼ َ َ‬ ‫ﻓﻠﻪ ِ َ ٌ‬ ‫ﻗﺘﻞ َ ْ‬ ‫ﻣﻦ َ َ َ‬ ‫‪ْ َ " -٤‬‬ ‫ﺧﻄﺎ‪ُ َ َ ‬‬ ‫ﺍﻟﻰ َ ْ ِ َ‬ ‫ﻣﺴﻠﻤﺔ َ ٰ‬ ‫ﻣ‪‬ﺔ ِ ْ َ ٍ‬ ‫ﺍﻣﺮﺗﻢ ِ ِﺑﻪ‬ ‫َﻭ ِﻫﻰ ِ ‪ُ ‬‬ ‫ﻣﻦ ‪ِ َ ‬‬ ‫ﺑﻤﺎ ُ ِ ْ ُ ْ‬ ‫ﭐﻟﺬﻫﺐ ْ َ ُ ْ‬ ‫ﭐﻋﻤﻠﻮﺍ ِ َ‬ ‫ﻣﺜﻘﺎﻝ ِ َ‬ ‫َ‬ ‫ﭐﻟﻤﺘﺠﺎﻭﺯﻳﻦ " )‪(K١٨٨‬‬ ‫ﻓﻴﭑﻟﻠﻮﺡ َﻭ َﻻ َ ُ ْ ُ ‪‬‬ ‫ﻣﻦ ْ ُ َ َ ِ ِ ْ َ‬ ‫ﺗﮑﻮﻧﻦ ِ َ‬ ‫ِ ‪ِ ‬‬ ‫ﺹ ‪٤٣٩‬‬

‫ﻭﻻ‬ ‫ﭐﻟﺪﻣﺎ‪َ َ ‬‬ ‫ﭐﺗﻘﻮﺍ ﭐ‪َ َ َ‬‬ ‫‪ْ ُ " -٥‬‬ ‫ﻭﻻ ِ ْ ِ ُ ْ‬ ‫ﻗﻮﻡ ‪ْ ُ ‬‬ ‫ﻗﻞ َﻳﺎ َ ْ‬ ‫ﺗﺴﻔﮑﻮﺍ ‪َ ‬‬ ‫ﭐﻟﻤﺤﺴﻨﻴﻦ " ‪.‬‬ ‫ﺗﺘﻌﺮﺿﻮﺍ َ َ‬ ‫ﻣﻊ َ ْ ٍ‬ ‫ﻧﻔﺲ َﻭ ُ ْ ُ ْ‬ ‫َ​َ​َ‪ْ ُ ‬‬ ‫ﻣﻦ ْ ُ ْ ِ ِ ِ َ‬ ‫ﮐﻮﻧﻮﺍ ِ َ‬

‫)ﺳﻮﺭﺓﺍﻟﺒﻴﺎﻥ ‪ -‬ﺹ ‪ ١١٣‬ﺝ ‪ ٤‬ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ (‬

‫ﭐﻟﺪﻣﺎ‪ِ  َ ‬‬ ‫ﺍﻧﻪ‬ ‫ﺍﻳﺎﮐﻢ َ ْ‬ ‫ﻭﭐﻟﺬﻱ َ َ َ‬ ‫ﺍﻥ َ ْ ِ ُ ْ‬ ‫‪ْ ُ  ِ " -٦‬‬ ‫ﺳﻔﮏ ِ ‪ُ ‬‬ ‫ﺗﺴﻔﮑﻮﺍ ‪َ ‬‬ ‫ﺑﺮﻳﺌﴼﻣﻨﻪ "‪.‬‬ ‫ﻟﻴﺲ ِ ‪‬‬ ‫ﻣﻨﻲ َﻭ َ َ‬ ‫ﮐﺎﻥ ﭐ‪ُ ْ ِ ْ ِ َ ُ‬‬ ‫َْ َ‬

‫)ﮐﺘﺎﺏ ﺑﺪﻳﻊ (‬

‫ﺍﻣﻮﺍﻝ‬ ‫ﻳﺄﮐﻠﻮﻥ َ ْ َ َ‬ ‫‪ ِ " -٧‬‬ ‫ﭐﻟﺪﻣﺎ‪َ ‬ﻭ َ ُ ُ ْ َ‬ ‫ﭐﻟﺬﻳﻦ َ ْ ِ ُ ْ َ‬ ‫ﻳﺴﻔﮑﻮﻥ ‪َ ‬‬ ‫ﺍﻥ ‪َ ْ ِ ‬‬

‫ﺍﻥ َﻻ‬ ‫ﻣﻨﻬﻢ َ َ ْ ُ‬ ‫ﻭﻧﺴﺄﻝ ﭐ‪ْ َ َ‬‬ ‫ﭐﻟﻨﺎﺱ ِ ْ َ ِ ِ‬ ‫‪ِ ‬‬ ‫ﺮﺁء ِ ْ ُ ْ‬ ‫ﺑﭑﻟﺒﺎﻃﻞ َ ْ ُ‬ ‫ﻧﺤﻦ ُﺑ َ ُ‬

‫ﻭﻻ ِﻓﻲ‬ ‫ﭐﻟﺪﻧﻴﺎ َ َ‬ ‫َ ْ َ َ‬ ‫ﺑﻴﻨﻨﺎ َﻭ َ ْ َ ُ ْ‬ ‫ﺑﻴﻨﻬﻢ َﻻ ِﻓﻲ ‪َ ْ ‬‬ ‫ﻳﺠﻤﻊ َ ْ َ َ‬

‫ْ ٓ ِ َِ‬ ‫ﭐﻻﺧﺮﺓ " ‪) .‬ﺹ ‪ ٢٥‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢ -٤٨‬‬

‫ﺑﺎﻟﻤﺮﺓ ُﺣﮑﻢ ﻗﺘﻞ ﺩﺭ ﺍﻟﻮﺍﺡ ﺑﺪﻳﻊ ﻣﻤﻨﻮﻉ ﺷﺪﻩ ‪...‬ﻗﺴﻢ ﺑﺂﻓﺘﺎﺏ‬ ‫‪" -٨‬‬ ‫ّ‬

‫ﺍﻓﻖ ﺗﻘﺪﻳﺲ ﮐﻪ ﺍﮔﺮ ﺍﺣﺒﺎﺑﻢ ﮐﺸﺘﻪ ﺷﻮﻧﺪ ﻣﺤﺒﻮﺏ ﺗﺮ ﺍﺳﺖ ﻧﺰﺩ ﺍﻳﻦ ﻋﺒﺪ ﺍﺯ‬ ‫ﺳﻔﮏ ﺩﻡ ﻧﻔﺴﻰ "‪.‬‬

‫)ﺹ ‪ ١٩٢‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻓﺨﺮ ﺷﻤﺎﺑﮑﺸﺘﻦ ﻧﻔﻮﺱ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﻓﺨﺮ‬ ‫‪ " -٩‬ﺑﮕﻮ ﺍﻯ ّ‬

‫ﺩﺭ ﺍﺣﻴﺎﻯ ﻧﻔﻮﺱ ﭘﮋﻣﺮﺩﻩ ﺑﻮﺩﻩ ‪ .‬ﺟﻬﺪ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﺍﺯ ﺳﻠﺴﺎﻝ ﮐﻮﺛﺮ ﺑﻰ ﻣﺜﺎﻝ‬

‫ﺣﻀﺮﺕ ﻻﻳﺰﺍﻝ ﻧﻔﻮﺱ ﭘﮋﻣﺮﺩﻩ ﺭﺍ ﺯﻧﺪﻩ ﻧﻤﺎﺋﻴﺪ ﻭ ﺣﻴﺎﺕ ﺑﺨﺸﻴﺪ ‪ .‬ﺍﻳﻨﺴﺖ‬ ‫ﺣﻖ "‪.‬‬ ‫ﺍﺣﺒﺎﻯ ّ‬ ‫ﺷﺄﻥ ّ‬

‫)ﺹ ‪ ٣٦‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫‪ " -١٠‬ﺑﮕﻮ ﻗﺘﻞ ﻧﻔﺲ ﺩﻟﻴﻞ ﻣﺮﺩﻯ ﻭﻣﺮﺩﺍﻧﮕﻰ ﻧﻴﺴﺖ ‪ .‬ﺍﮔﺮ ﻗﺎﺩﺭﻳﺪ‬

‫ﺭﺣﻤﺎﻧﻴﻪ ﺗﺎﺯﻩ ﻭ ﺯﻧﺪﻩ ﻧﻤﺎﺋﻴﺪ ‪ .‬ﻳﮏ ﺛﻌﺒﺎﻥ‬ ‫ﻧﻔﻮﺱ ﭘﮋﻣﺮﺩﻩ ﻭ ﻣﺮﺩﻩ ﺭﺍ ﺑﻨﻔﺤﺎﺕ‬ ‫ّ‬

‫ﺑﺴﻢ ﺧﻮﺩ ﻫﻼﮎ ﻧﻤﺎﻳﺪ ﻭ ﺍﻳﻦ ﻗﺪﺭﺕ ﺳﺒﺐ ﻓﺨﺮ ﺛﻌﺒﺎﻥ ﻧﺒﻮﺩﻩ‬ ‫ﻫﺰﺍﺭ ﺍﻧﺴﺎﻥ ﺭﺍ‬ ‫ّ‬ ‫ﺹ ‪٤٤٠‬‬

‫ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﺑﻠﮑﻪ ﺳﺒﺐ ﺷﺪﻩ ﮐﻪ ﻣﺒﻐﻮﺽ ﻗﻠﻮﺏ ﮔﺸﺘﻪ ‪.‬ﺧﻮﺷﺎ ﺣﺎﻝ ﻧﻔﺴﻰ‬ ‫ﻋﻠﺖ ﻃﻼﻕ ﻭ ﻧﻔﺎﻕ "‪.‬‬ ‫ﺍﺗﻔﺎﻕ ﺷﻮﺩ ﻧﻪ ّ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﮐﻪ ﺑﺎﺻﻼﺡ ﺑﺮﺧﻴﺰﺩ ﻭ ﺳﺒﺐ ّ‬ ‫)ﺹ ‪ ٣٦‬ﺝ ‪ ٨‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢١‬ﺑﺪﻳﻊ (‬

‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﮐﺸﺘﻪ ﺷﻮﻧﺪ‬ ‫‪ " -١١‬ﻗﺴﻢ ﺑﺂﻓﺘﺎﺏ ﻓﺠﺮ ﺗﻮﺣﻴﺪ ﮐﻪ ﺍﮔﺮ ّ‬

‫ﺗﻌﺮﺽ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﮕﻮ ﺍﻯ ﻋﺒﺎﺩ‬ ‫ﻧﺰﺩ ﺍﻳﻦ ﻋﺒﺪ ﻣﺤﺒﻮﺏ ﺗﺮ ﺍﺯ ﺁﻧﺴﺖ ﮐﻪ ْ‬ ‫ﺑﻨﻔﺴﻰ ّ‬ ‫ﺍﺗﺤﺎﺩ ﺍﻫﻞ ﺁﻥ ﻇﺎﻫﺮ ﺷﺪﻩ ﻧﻪ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﺟﻤﺎﻝ‬ ‫ٰ‬ ‫ﻻﺟﻞ ﺍﺣﻴﺎﻯ َ‬ ‫ﺭﺣﻤﻦ ِ َ ْ ِ‬ ‫ﻋﺎﻟﻢ ﻭ ّ‬

‫ﺗﻔﺮﻳﻖ ﻭ ﺳﻔﮏ ﺩﻣﺎء "‪.‬‬

‫)ﺹ ‪ ١٩٣‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﺍﺣﺒﺎﻳﻢ ﮐﺸﺘﻪ ﺷﻮﻧﺪ ﺑﻬﺘﺮ ﺍﺳﺖ ﺍﺯ ﺳﻔﮏ‬ ‫‪ " -١٢‬ﻗﺴﻢ ﺑﺠﻤﺎﻟﻢ ﮐﻪ ﺍﮔﺮ ّ‬

‫ﻧﻔﺴﻰ "‪.‬‬ ‫ﺩﻡ ْ‬

‫ﺹ ‪٤٤١‬‬

‫)ﺹ ‪ ٢٥‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢ -٤٨‬‬

‫******‬

‫"ﻧﻬﻰ ﺍﺯ ﻗﻤﺎﺭ ‪ -‬ﺟﻮﺍﺯ ﻳﺎ ﻣﻨﻊ ﻻﺗﺎﺭﻯ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻣﻌﺸﺮ‬ ‫ﭐﺟﺘﻨﺒﻮﺍ َﻳﺎ َ ْ ِ ِ‬ ‫ﻭﭐﻻ ْ ُ ْ ُ‬ ‫ﭐﻟﻤﻴﺴﺮ َ ْ َ‬ ‫ﻓﻴﻮﻥ ْ َ ِ ُ ْ‬ ‫ﻋﻠﻴﮑﻢ ْ َ ْ ِ ُ‬ ‫ﺣﺮﻡ َ َ ْ ُ ُ‬ ‫" ُ ‪َ‬‬

‫ﭐﻟﻤﺘﺠﺎﻭﺯﻳﻦ "‪(K ١٥٥) .‬‬ ‫ْ َْ ِ‬ ‫ﭐﻟﺨﻠﻖ َﻭ َﻻ َ ُ ْ ُ ‪‬‬ ‫ﻣﻦ ْ ُ َ َ ِ ِ ْ َ‬ ‫ﺗﮑﻮﻧﻦ َ َ‬

‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻏﺮﺑﻴﻪ‬ ‫‪ " -١‬ﺍﺯ ﻻﺗﺮﻯ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺩﺭ ﻣﻤﺎﻟﮏ‬ ‫ّ‬

‫ﺭﺷﺘﮥ ﺗﺠﺎﺭﺕ ﺍﺳﺖ ﻭﻟﻰ ﺟﻮﺍﺯ ﻭ ﻋﺪﻡ ﺟﻮﺍﺯ ﺁﻥ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ‬

‫ﺍﺳﺖ ﻳﻌﻨﻰ ﺑﻪ ﺑﻴﺖ ﻋﺪﻟﻰ ﮐﻪ ﺍﺯ ﺟﻤﻴﻊ ﺑﻬﺎﺋﻴﺎﻥ ﻋﺎﻟﻢ ﺍﻧﺘﺨﺎﺏ ﺷﻮﺩ ﺯﻳﺮﺍ ﻫﺮ‬

‫ﻣﺒﻴﻦ‬ ‫ﺣﮑﻤﻰ ﮐﻪ‬ ‫ﻣﺼﺮﺡ ﮐﺘﺎﺏ ﻧﻴﺴﺖ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﺍﺳﺖ ‪ .‬ﻋﺒﺪﺍﺑﻬﺎء ّ‬ ‫ّ‬ ‫ﻣﺆﺳﺲ ﺍﺣﮑﺎﻡ ﻏﻴﺮ ﻣﺬﮐﻮﺭﻩ ﺩﺭ ﮐﺘﺎﺏ "‪.‬‬ ‫ﮐﺘﺎﺏ ﺍﺳﺖ ﻧﻪ ّ‬

‫ﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫)ﺹ ‪ ٣٤٤‬ﮔﻨﺠﻴ ً‬

‫****‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻧﺺ ﮐﺘﺎﺏ‬ ‫‪ " -١‬ﺩﺭ ﺧﺼﻮﺹ ﺍﻣﺮ ﻻﺗﺎﺭ‪ ،‬ﺍﻣﻮﺭ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺑﻪ ّ‬

‫ﻣﻘﺪﺱ‬ ‫ﻭﺻﺎﻳﺎ ﺭﺍﺟﻊ ﻭ‬ ‫ﻣﺤﻮﻝ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ ‪ .‬ﻋﺠﺎﻟﺘﴼﺁﻥ ﻣﺤﻔﻞ ّ‬ ‫ّ‬

‫ﻣﺤﻠﻰ ﺭﻭﺣﺎﻧﻰ ﺍﺯ ﻣﻤﺎﻧﻌﺖ ﻭ ﺗﺮﻏﻴﺐ ﺧﻮﺩ ﺩﺍﺭﻯ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ‬ ‫ﻣﺮﮐﺰﻯ ﻭ ﻣﺤﺎﻓﻞ‬ ‫ّ‬

‫ﺗﺤﺴﻴﻦ ﻭ ﺗﻘﺒﻴﺢ ﻫﺮ ﺩﻭ ﺍﺣﺘﺮﺍﺯ ﮐﻨﻨﺪ ‪ .‬ﻳﺎﺭﺍﻥ ﺭﺍ ﺩﺭ ﺍﻳﻨﺨﺼﻮﺹ ﺁﺯﺍﺩ ﻭ‬ ‫ﺹ ‪٤٤٢‬‬

‫ﻣﺨﺘﺎﺭ ﮔﺬﺍﺭﻧﺪ ِ‬ ‫ﻣﻌﻴﻦ ﺷﻮﺩ ﻭﻟﻰ ﺑﺎﻳﺪ ﺍﻣﺮ ﻻﺗﺎﺭ‬ ‫ﺗﺎﻣﻦ ﺑﻌﺪ ﺗﮑﻠﻴﻒ ﻗﻄﻌﻰ ّ‬

‫ﺧﻴﺮﻳﻪ‬ ‫ﺧﻴﺮﻳﻪ ﺑﺎﺷﺪ ﻭ ﻋﺎﻳﺪﺍﺗﺶ ﺗﻤﺎﻣﴼ ﺭﺍﺟﻊ ﺑﺼﻨﺪﻭﻕ‬ ‫ﻣﻨﺤﺼﺮ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ّ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﮔﺮﺩﺩ" ‪.‬‬ ‫ﻣﺤﺎﻓﻞ‬ ‫ّ‬

‫)ﺹ ‪ ٥٢‬ﺝ ‪ ٣‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ‪(١٩٢٢-٤٨‬‬

‫ﺍﻣﺎ ﻣﺴﺄﻟﮥ ﻻﻃﺎﺭﻯ ﻓﺮﻣﻮﺩﻧﺪ ﺍﻳﻦ ﻓﺮﻭﻋﺎﺕ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺑﻪ‬ ‫‪ّ " -٢‬‬

‫ﺑﻴﺖ ﻋﺪﻝ ﺭﺍﺟﻊ ﻭ ﻗﺒﻞ ﺍﺯ ﺑﻴﺖ ﻋﺪﻝ ﺩﺭ ﻫﺮﺟﺎ ﺑﺎﻗﺘﻀﺎﻯ ﺁﻧﺠﺎ ﻣﺤﻔﻞ‬

‫ﺭﻭﺣﺎﻧﻰ ﺑﺎﻳﺪ ﻣﻮﺍﻇﺐ ﺍﻳﻨﮕﻮﻧﻪ ﺍﻣﻮﺭ ﺑﺎﺷﺪ "‪) .‬ﺹ ‪ ٣٤٥‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (‬ ‫*****‬

‫ﺹ ‪٤٤٣‬‬

‫"ﻧﻬﻰ ﺍﺯ ﻟﻮﺍﻁ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﮑﻢ ْ ِ ُ َ ِ‬ ‫ﭐﺗﻘﻮﺍ‬ ‫ﺍﻧﺎ َ ْ َ ْ ِ‬ ‫ﻧﺴﺘﺤﻴﻰ َ ْ‬ ‫ﭐﻟﻐﻠﻤﺎﻥ ‪ْ ُ ‬‬ ‫"‪ ِ ....‬‬ ‫ﻧﺬﮐﺮ ُ َ َ‬ ‫ﺍﻥ َ ْ ُ َ‬

‫ﻣﻼ‪ِ َ ْ ِ ْ ‬‬ ‫ﻧﻬﻴﺘﻢ‬ ‫ﭐﻟﺮﺣﻤﻦ َﻳﺎ َ َ‬ ‫ﺗﺮﺗﮑﺒﻮﺍ َﻣﺎ ُ ِ ُ ْ‬ ‫ﭐﻻﻣﮑﺎﻥ َﻭ َﻻ َ ْ َ ِ ُ ْ‬ ‫‪َ ٰ ْ ‬‬

‫ﻫﻴﻤﺎ‪ِ َ َ  ‬‬ ‫ﻣﻦ‬ ‫ﭐﻟﻠﻮﺡ َﻭ َﻻ َ ُ ْ ُ ْ‬ ‫َُْ‬ ‫ﭐﻟﺸﻬﻮﺍﺕ ِ َ‬ ‫ﺗﮑﻮﻧﻮﺍ ِﻓﻲ َ ْ َ‬ ‫ﻋﻨﻪ ِﻓﻲ ‪ِ ْ ‬‬ ‫ﭐﻟﻬﺎ‪‬ﻤﻴﻦ " ‪(K ١٠٧) .‬‬ ‫َْ ‪َ ْ ِ‬‬

‫ﻭ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻭﭐﻟﺨﻴﺎﻧﺔ َ ِ‬ ‫ﺍﻥ‬ ‫ﭐﻟﺰﻧﺎ َ ‪ُ َ ‬‬ ‫‪ْ َ " -٢‬‬ ‫ﻭﭐﻟﻠﻮﺍﻁ َ ْ َ َ َ ُ‬ ‫ﺣﺮﻡ َ َ ْ ُ ُ‬ ‫ﻋﻠﻴﮑﻢ ‪َ ‬‬ ‫ﻗﺪ ُ ‪َ ‬‬ ‫ﺧﻠﻘﺘﻢ‬ ‫ﭐﻟﻤﻘﺒﻠﻴﻦ ‪َ .‬ﺗﭑ‪ْ َ ِ‬‬ ‫ﻗﺪ ُ ِ ْ ُ ْ‬ ‫ْ َِ ُ ْ‬ ‫ﻣﻌﺸﺮ ْ ُ ْ ِ ِ ْ َ‬ ‫ﭐﺟﺘﻨﺒﻮﺍ َﻳﺎ َ ْ َ َ‬

‫ﻳﺄﻣﺮﮐﻢ ِ ِﺑﻪ‬ ‫ﭐﻟﻬﻮﻯ َ َ‬ ‫ﻟﺘﻄﻬﻴﺮ ْ َ َ‬ ‫ِ َ ْ ِ ِْ‬ ‫ﻋﻦ ِ ْ ِ‬ ‫ﻫﺬﺍ َﻣﺎ َ ُ ُ ُ ْ‬ ‫ﭐﻟﻌﺎﻟ ِﻢ َ ْ‬ ‫ﺭﺟﺲ ْ َ َ ٰ‬

‫ﻳﻨﺴﺐ‬ ‫َُْ‬ ‫ﭐﻟﻮﺭﻯ ِ ْ‬ ‫ﭐﻟﻌﺎﺭﻓﻴﻦ ‪ْ َ .‬‬ ‫ﺍﻥ َ ْ ُ ْ‬ ‫ﻣﻦ ْ َ ِ ِ ْ َ‬ ‫ﺍﻧﺘﻢ ِ َ‬ ‫ﻣﻦ َ ْ ُ ُ‬ ‫ﻣﻮﻟﻰ ْ َ َ ٰ‬ ‫ﭐﻟﺸﻴﻄﺎﻥ‬ ‫ﻋﻤﻞ ِ ِﺑﻪ ‪ُ َ ْ ‬‬ ‫ﻳﺮﺗﮑﺐ َﻣﺎ َ ِ َ‬ ‫ﻧﻔﺴﻪ ِ َﺍﻟﻰ ‪ِ ٰ ْ ‬‬ ‫َْ َ ُ‬ ‫ﭐﻟﺮﺣﻤﻦ َﻭ َ ْ َ ِ ُ‬

‫ﮐﻞ ‪ِ َ ‬‬ ‫ﭐﻟﺤﺼ ِﺎﺓ َﻭ‬ ‫ﺑﺬﻟﮏ ُ ‪‬‬ ‫ﻟﻴﺲ ِ ‪‬‬ ‫ﻣﻨﻲ َ ْ َ ُ‬ ‫ﻳﺸﻬﺪ ِ َ ِ َ‬ ‫ِ ‪ُ‬‬ ‫ﭐﻟﻨﻮﺍﺓ َﻭ ْ َ َ‬ ‫ﺍﻧﻪ َ ْ َ‬ ‫ﭐﻟﻠﺴﺎﻥ‬ ‫ﻭﺭﺍ‪‬ﻬﺎ َ َ‬ ‫ﭐﻻﺷﺠﺎﺭ َﻭ ْ َ ْ َ ِ‬ ‫ﮐﻞ ْ َ ْ َ ِ‬ ‫ُ ‪‬‬ ‫ﻫﺬﺍ ‪ُ َ ‬‬ ‫ﭐﻻﺛﻤﺎﺭ َﻭ َ ْ‬ ‫ﻋﻦ َ َ ‪َ ‬‬

‫ﭐﻻﻣﻴﻦ "‬ ‫ﭐﻟﻨﺎﻃﻖ ‪ُ ِ ‬‬ ‫ﭐﻟﺼﺎﺩﻕ ْ َ ِ ْ ُ‬ ‫‪ُ ِ ‬‬

‫)ﺹ ‪ ٢٣٨-٩‬ﮔﻨﺠﻴﻨﻪ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ﻭ ﺑﺎ ﺩﻭ ﺗﻔﺎﻭﺕ ﺩﺭ ﺹ ‪٥١٣-٤‬ﺝ ‪ ٢‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻭ ﺩﺭ ﺭﺳﺎﻟﮥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻣﺮﻗﻮﻡ ﺍﺳﺖ ‪:‬‬

‫ﺣﺪ ﺯﻧﺎ ﻭ ﻟﻮﺍﻁ ﻭ ﺳﺎﺭﻕ ﻭ ﻣﻘﺎﺩﻳﺮ ﺁﻥ ‪ .‬ﺟﻮﺍﺏ ‪:‬‬ ‫‪ " -٣‬ﺳﺆﺍﻝ ﺍﺯ ّ‬ ‫ﺣﺪ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ "‪.‬‬ ‫ﺗﻌﻴﻴﻦ‬ ‫ِ‬ ‫ﻣﻘﺎﺩﻳﺮ ّ‬ ‫******‬

‫ﺹ ‪٤٤٤‬‬

‫"ﻧﻬﻰ ﺍﺯ ﻣﺘﺎﺑﻌﺖ ﻧﻔﺲ ﻭ ﻫﻮﻯ "‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻧﻬﺎ‬ ‫" َﻳﺎ َ َ‬ ‫ﭐﻻﻧﺸﺎ‪َ ‬ﻻ َ ‪ْ ُ ِ ‬‬ ‫ﺗﺘﺒﻌﻮﺍ َ ْ ُ َ ُ ْ‬ ‫ﺍﻧﻔﺴﮑﻢ ِ ‪َ ‬‬ ‫ﻣﻼ‪َ ْ ِ ْ ‬‬

‫)‪(K ٦٤‬‬

‫ﭐﻻﺷﻴﺎ‪‬‬ ‫ﻻﻣﺎﺭﺓ ِ ْ َ ْ‬ ‫ﭐﺗﺒﻌﻮﺍ َ ِ َ‬ ‫َ َ‪ٌَ ‬‬ ‫ﭐﻟﻔﺤﺸﺎ‪ْ ُ ِ  ‬‬ ‫ﻣﺎﻟﮏ ْ َ ْ َ‬ ‫ﺑﭑﻟﺒﻐﻲ َﻭ ْ َ ْ َ‬

‫‪ِ‬‬ ‫ﻋﻦ‬ ‫ﻳﺄﻣﺮﮐﻢ ِ ْ ِ ‪‬‬ ‫ﺍﻧﻪ َ َ‬ ‫ﮐﺎﻥ َ ِ‬ ‫ﭐﻟﺬﻱ َ ُ ُ ُ ْ‬ ‫ﭐﻟﺘﻘﻮﻯ ِ ‪ُ ‬‬ ‫ﺑﭑﻟﺒﺮ َﻭ ‪ٰ َ ْ ‬‬ ‫ﻏﻨﻴﴼ ‪.‬‬ ‫ﭐﻟﻌﺎﻟﻤﻴﻦ َ ِ ّ‬ ‫َْ َِ ْ َ‬

‫ﺍﻋﻤﻞ ُ ُ ْ ِ‬ ‫ﭐﺑﻦ ْ ُ ُ ْ ِ‬ ‫ﭐﻧﻪ‬ ‫ﭐﻟﻮﺟﻮﺩ َ ْ َ ْ‬ ‫ﺣﺒﴼ ِﻟﻲ ُ ‪‬‬ ‫ﺣﺪﻭﺩﻱ ُ ّ‬ ‫ﺛﻢ ْ ُ‬ ‫‪َ " -٢‬ﻳﺎ ْ َ‬

‫ﻟﺮﺿﺎ‪‬ﻲ "‪) .‬ﻗﻄﻌﻪ ‪ ٣٨‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫ﺗﻬﻮﻯ َ َ‬ ‫َْ َ َ‬ ‫ﻧﻔﺴﮏ َ ‪‬‬ ‫ﻋﻤﺎ َ ْ َ ٰ‬ ‫ﻃﻠﺒﴼ ِ ِ َ ‪‬‬

‫ﺣﻖ ﻧﺴﺒﺖ ﻣﻴﺪﻫﻨﺪ ﻭ ﺑﻪ‬ ‫‪ " -٣‬ﺑﻌﻀﻰ ﺍﺯ ﻧﻔﻮﺱ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ّ‬ ‫ﻧﻔﺲ ﻭ‬ ‫ﺣﻖ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺘﻨﺪ " ‪.‬‬ ‫ﺍﺟﻨﺤﮥ ْ‬ ‫ﻫﻮﻯ ﻃﺎﺋﺮﻧﺪ ﺍﺯ ّ‬ ‫ۭ‬ ‫)ﺹ ‪ ٣٨٧‬ﺝ ‪ ٣‬ﺍﻣﺮ ﻭ ﺧﻠﻖ (‬

‫ﻫﻮﻯ ﺍﻫﻞ ﺩﺍﻧﺶ ﻭ ﺑﻴﻨﺶ ﺳﺎﻟﻬﺎ ﮐﻮﺷﻴﺪﻧﺪ ﻭ‬ ‫‪ " -٤‬ﺍﻯ ﭘﺴﺮ‬ ‫ٰ‬

‫ﺑﻮﺻﺎﻝ ﺫﻯ ﺍﻟﺠﻼﻝ ﻓﺎﺋﺰ ﻧﮕﺸﺘﻨﺪ ﻭ ﻋﻤﺮﻫﺎ ﺩﻭﻳﺪﻧﺪ ﻭ ﺑﻠﻘﺎﻯ ﺫﻯ ﺍﻟﺠﻤﺎﻝ‬

‫ﻧﺮﺳﻴﺪﻧﺪ ﻭ ﺗﻮ ﻧﺎﺩﻭﻳﺪﻩ ﺑﻤﻨﺰﻝ ﺭﺳﻴﺪﻩ ﺍﻯ ﻭ ﻧﺎﻃﻠﺒﻴﺪﻩ ﺑﻤﻄﻠﺐ ﻭﺍﺻﻞ ﺷﺪﻯ‬

‫ﻭ ﺑﻌﺪ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﻣﻘﺎﻡ ﻭ ﺭﺗﺒﻪ ﺑﺤﺠﺎﺏ ﻧﻔﺲ ﺧﻮﺩ ﭼﻨﺎﻥ ﻣﺤﺘﺠﺐ ﻣﺎﻧﺪﻯ‬ ‫ﮐﻪ ﭼﺸﻤﺖ ﺑﺠﻤﺎﻝ ﺩﻭﺳﺖ ﻧﻴﻔﺘﺎﺩ ﻭ ﺩﺳﺘﺖ ﺑﺪﺍﻣﻦ ﻳﺎﺭ ﻧﺮﺳﻴﺪ َ َ ِ‬ ‫ﻣﻦ‬ ‫ﺠﺒﻮﺍ ِ ْ‬ ‫ﻓﺘﻌ ‪ْ ُ ‬‬

‫ﭐﻻﺑﺼﺎﺭ "‪.‬‬ ‫ﺍﻭﻟﻰ ْ َ ْ َ ِ‬ ‫َِ َ‬ ‫ﺫﻟﮏ َﻳﺎ ُ ْ ِ ِ‬

‫ﻗﻄﻌﮥ ‪ ٢٢‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬ ‫) َ‬

‫ﺹ ‪٤٤٥‬‬

‫‪ " -٥‬ﺍﻯ ﺑﻴﮕﺎﻧﻪ ﺑﺎ ﻳﮕﺎﻧﻪ ﺷﻤﻊ ﺩﻟﺖ ﺑﺮﺍﻓﺮﻭﺧﺘﮥ ﺩﺳﺖ ﻗﺪﺭﺕ ﻣﻦ‬

‫ﻫﻮﻯ ﺧﺎﻣﻮﺵ ﻣﮑﻦ ﻭ ﻃﺒﻴﺐ ﺟﻤﻴﻊ‬ ‫ﻧﻔﺲ ﻭ‬ ‫ﺍﺳﺖ ﺁﻧﺮﺍ ﺑﺒﺎﺩﻫﺎﻯ ﻣﺨﺎﻟﻒ ْ‬ ‫ٰ‬

‫ﺣﺐ ﻣﺮﺍ ﺳﺮﻣﺎﻳﮥ ﺧﻮﺩ ﮐﻦ ﻭ‬ ‫ّ‬ ‫ﻋﻠﺘﻬﺎﻯ ﺗﻮ ﺫﮐﺮ ﻣﻦ ﺍﺳﺖ ﻓﺮﺍﻣﻮﺷﺶ ﻣﻨﻤﺎ‪ّ ُ .‬‬ ‫ﭼﻮﻥ ﺑﺼﺮ ﻭ ﺟﺎﻥ ﻋﺰﻳﺰﺵ ﺩﺍﺭ "‪.‬‬

‫)ﻗﻄﻌﻪ ‪ ٣٢‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " -٦‬ﺍﻯ ﭘﺴﺮ ﺭﻭﺡ ﻗﻔﺲ ﺑﺸﮑﻦ ﻭ ﭼﻮﻥ ﻫﻤﺎﻯ ﻋﺸﻖ ﺑﻬﻮﺍﻯ‬

‫ﻧﻔﺲ ﺭﺣﻤﺎﻧﻰ ﺩﺭ ﻓﻀﺎﻯ ﻗﺪﺱ‬ ‫ﻗﺪﺱ ﭘﺮﻭﺍﺯ ﮐﻦ ﻭ ﺍﺯ ْ‬ ‫ﻧﻔﺲ ﺑﮕﺬﺭ ﻭ ﺑﺎ َ‬

‫ﺭﺑﺎﻧﻰ ﺑﻴﺎﺭﺍﻡ "‪.‬‬ ‫ّ‬

‫)ﻗﻄﻌﻪ ‪ ٣٨‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " - ٧‬ﺍﻯ ﺑﻨﺪﮤ ﻣﻦ ﺍﺯ ﺑﻨﺪ ُﻣﻠﮏ ﺧﻮﺩ ﺭﺍ ﺭﻫﺎﺋﻰ ﺑﺨﺶ ﻭ ﺍﺯ‬

‫ﺷﻤﺮﺯﻳﺮﺍ ﮐﻪ ﺍﻳﻦ ﻭﻗﺖ ﺭﺍ‬ ‫ﺣﺒﺲ ْ‬ ‫ﻧﻔﺲ ﺧﻮﺩ ﺭﺍ ﺁﺯﺍﺩ ﮐﻦ ‪ .‬ﻭﻗﺖ ﺭﺍ ﻏﻨﻴﻤﺖ ُ ُ‬

‫ﺩﻳﮕﺮ ﻧﺒﻴﻨﻰ ﻭ ﺍﻳﻦ ﺯﻣﺎﻥ ﺭﺍ ﻫﺮﮔﺰ ﻧﻴﺎﺑﻰ " ‪ ) .‬ﻗﻄﻌﮥ ‪ ٤٠‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫‪ " -٨‬ﺍﻯ ﮔﻴﺎﻩ ﺧﺎﮎ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﺩﺳﺖ ﺁﻟﻮﺩﮤ ﺑﺸﮑﺮ‬

‫ﻫﻮﻯ ﻣﻌﺎﺷﺮﺗﻢ‬ ‫ﻣﺒﺎﺷﺮﺕ ﺟﺎﻣﮥ ﺧﻮﺩ ﻧﻨﻤﺎﺋﻰ ﻭ ﺑﺎ ﺩﻝ ﺁﻟﻮﺩﮤ ﺑﮑﺜﺎﻓﺖ ﺷﻬﻮﺕ ﻭ‬ ‫ٰ‬

‫ﺍﻧﺘﻢ‬ ‫ﻫﻴﻬﺎﺕ َ ْ َ‬ ‫ﻋﻤﺎ َ ْ ُ ْ‬ ‫ﻫﻴﻬﺎﺕ )*( َ ‪‬‬ ‫ﺭﺍ ﺟﻮﺋﻰ ﻭ ﺑﻤﻤﺎﻟﮏ ﻗﺪﺳﻢ ﺭﺍﻩ ﺧﻮﺍﻫﻰ َ ْ َ‬ ‫ﺗﺮﻳﺪﻭﻥ َ " ‪) .‬ﻗﻄﻌﻪ ‪ ٦٨‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ )*(ﻫﻴﻬﺎﺕ ﺑﻪ ﺗﺜﻠﻴﺚ ﺗﺎء(‬ ‫ُِ ْ ُ ْ‬

‫ﻣﺜﻞ ﺳﻴﻒ ﭘﺮ ﺟﻮﻫﺮﻯ ﺍﺳﺖ ﮐﻪ‬ ‫ﻣﺜﻞ ﺗﻮ ِ ْ‬ ‫‪ " -٩‬ﺍﻯ ﺑﻨﺪﮤ ﻣﻦ َ َ‬

‫ﺩ ﺭﻏﻼﻑ ﺗﻴﺮﻩ ﭘﻨﻬﺎﻥ ﺑﺎﺷﺪ ﻭ ﺑﺎﻳﻦ ﺳﺒﺐ ﻗﺪﺭ ﺁﻥ ﺑﺮ ﺟﻮﻫﺮﻳﺎﻥ ﻣﺴﺘﻮﺭ ﻣﺎﻧﺪ‬

‫ﻫﻮﻯ ﺑﻴﺮﻭﻥ ﺁﻯ ﺗﺎ ﺟﻮﻫﺮ ﺗﻮ ﺑﺮ ﻋﺎﻟﻤﻴﺎﻥ ﻫﻮﻳﺪﺍ ﻭ‬ ‫ﻧﻔﺲ ﻭ‬ ‫ﭘﺲ ﺍﺯ ﻏﻼﻑ ْ‬ ‫ٰ‬ ‫ﺭﻭﺷﻦ ﺁﻳﺪ "‪.‬‬ ‫ﺹ ‪٤٤٦‬‬

‫)ﻗﻄﻌﻪ ‪ ٧٢‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ (‬

‫ﺍﺭﺍﺩ‬ ‫ﺍﺣﺒﺎ ﺫﻳﻞ ّ‬ ‫‪ " -١٠‬ﺍﻯ ّ‬ ‫ﺑﻤﺎ َ َ َ‬ ‫ﻣﻘﺪﺱ ﺭﺍ ﺑﻄﻴﻦ ﺩﻧﻴﺎ ﻣﻴﺎﻻﺋﻴﺪ ﻭ ِ َ‬

‫ﺗﮑﻠﻢ ﻣﮑﻨﻴﺪ "‪٠‬‬ ‫ﭐﻟﻬﻮﻯ ّ‬ ‫‪ُ ْ‬‬ ‫ﭐﻟﻨﻔﺲ َﻭ ْ َ َ ٰ‬

‫)ﺹ ‪ ٦٥‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ (‬

‫ﻫﻮﻯ ﺑﻔﻀﺎﻫﺎﻯ‬ ‫ﻧﻔﺲ ﻭ‬ ‫ﺿﻴﻘﮥ ْ‬ ‫ﺣﻖ ﺍﺯ ﻣﻔﺎﺯﮤ ّ‬ ‫ﺍﺣﺒﺎﻯ ّ‬ ‫‪ " -١١‬ﺍﻯ ّ‬ ‫ٰ‬

‫ﻣﺄﻭﻯ ﮔﻴﺮﻳﺪ ﺗﺎ ﺍﺯ‬ ‫ﺍﺣﺪﻳﻪ ﺑﺸﺘﺎﺑﻴﺪ ﻭ ﺩﺭ ﺣﺪﻳﻘﮥ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ‬ ‫ﻣﻘﺪﺳﮥ‬ ‫ّ‬ ‫ّ‬ ‫ٰ‬

‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﻨﺪ "‪.‬‬ ‫ﻋﺰ‬ ‫ﻧﻔﺤﺎﺕ‬ ‫ﺍﻋﻤﺎﻟﻴﻪ ّ‬ ‫ﺍﺣﺪﻳﻪ ّ‬ ‫ّ‬ ‫ﮐﻞ ّ‬ ‫ّ‬ ‫ﺑﺮﻳﻪ ﺑﺸﺎﻃﻰ ّ‬ ‫)ﺹ ‪ ٦٥‬ﻇﻬﻮ ﺭﻋﺪﻝ ﺍﻟﻬﻰ (‬

‫ﺣﻖ ﺑﻄﻠﺐ ﺁﺫﺍﻥ ﻭ ﺍﺑﺼﺎﺭ ﻭ ﺍﻓﺌﺪﮤ ﻋﺎﻟﻢ ﺭﺍ‬ ‫‪ " -١٢‬ﻳﺎ ﺷﻴﺦ ﺍﺯ ّ‬

‫ﻏﺮﺽ ﻣﺮﺿﻰ ﺍﺳﺖ‬ ‫ﻣﻘﺪﺱ ﻓﺮﻣﺎﻳﺪ ﻭ ﺍﺯ ﻫﻮﺍﻯ ْ‬ ‫ّ‬ ‫ﻧﻔﺲ ﺣﻔﻆ ﻧﻤﺎﻳﺪ ﭼﻪ ﮐﻪ َ َ‬

‫ﺗﺠﻠﻴﺎﺕ ﺍﻧﻮﺍﺭ‬ ‫ﺑﺰﺭﮒ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﻋﺮﻓﺎﻥ ﺣﻀﺮﺕ ﻣﻮﺟﻮﺩ ﻣﺤﺮﻭﻡ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺍﺯ‬ ‫ّ‬

‫ﻧﻴﺮ ﺍﻳﻘﺎﻥ ﻣﻤﻨﻮﻉ ﻣﻴﺴﺎﺯﺩ‪ .‬ﺍﺯ ﻓﻀﻞ ﻭ ﺭﺣﻤﺖ ﺍﻟﻬﻰ ﺳﺎﺋﻞ ﻭ ﺁﻣﻞ ﮐﻪ ﺍﻳﻦ‬ ‫ّ‬ ‫ﭐﻟﻐﺎﻟﺐ‬ ‫ﻣﺎﻧﻊ ﺍﮐﺒﺮ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﺩ ِ ‪ُ ‬‬ ‫ﺍﻧﻪ ُ َ‬ ‫ﭐﻟﻘﻮﻯ ْ َ ِ ُ‬ ‫ﻫﻮ ْ َ ِ ‪‬‬

‫ﭐﻟﻘﺪﻳﺮ " ‪.‬‬ ‫ْ َ ِ ُْ‬

‫)ﺹ ‪ ٣٩٤‬ﺝ ‪ ٣‬ﺍﻣﺮﻭ ﺧﻠﻖ (‬ ‫****‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺑﺮﻧﻔﺲ ُﭘﺮ ﻭﺣﺸﺖ ﺍﺳﺖ ﺯﻳﺮﺍ‬ ‫‪ " -١‬ﺭﺷﺎﺩﺕ ﻭ ﺷﺠﺎﻋﺖ ‪ ،‬ﻏﻠﺒﻪ ْ‬

‫ﻯ‬ ‫ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺮ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺑﺂﺳﺎﻧﻰ ﻏﺎﻟﺐ ﺁﻳﺪ ﻭﻟﻰ ﻏﻠﺒﻪ ﺑﺮ ﻫﻮ ٰ‬

‫ﻧﻔﺲ ﺧﻮﺩ ﭘﺮﺳﺖ ﺑﺴﻴﺎﺭ ﻣﺸﮑﻞ ﺍﺳﺖ "‪.‬‬ ‫ﻭ ﻫﻮﺱ ﻭ ْ ِ‬

‫)ﺹ ‪ ١٥٦‬ﺝ ‪ ٥‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ﻁ ‪ ١٢٩‬ﺑﺪﻳﻊ (‬

‫ﻫﻤﺖ ﺍﻃﻔﺎﻝ ﺑﺴﻴﺎﺭ ﮐﻮﺷﺶ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﭼﻮﻥ ﺑﻪ‬ ‫‪ " -٢‬ﺩﺭ ﺑﻠﻨﺪﻯ ّ‬ ‫ﺹ ‪٤٤٧‬‬

‫ﻫﻮﻯ ﻭ ﻫﻮﺱ ﮐﻪ ﺷﻴﻮﮤ ﺣﻴﻮﺍﻥ‬ ‫ﺑﻠﻮﻍ ﺭﺳﻨﺪ ﻣﺎﻧﻨﺪ ﺷﻤﻊ ﺑﺮﺍﻓﺮﻭﺯﻧﺪ ﻭ ﺑﻪ‬ ‫ٰ‬

‫ﺍﺑﺪﻳﻪ ﻭ ﺗﺤﺼﻴﻞ ﻓﻀﺎﺋﻞ ﻋﺎﻟﻢ‬ ‫ﻋﺰﺕ‬ ‫ّ‬ ‫ﻧﺎﺩﺍﻧﺴﺖ ﺁﻟﻮﺩﻩ ﻧﮕﺮﺩﻧﺪ ﺑﻠﮑﻪ ﺩﺭ ﻓﮑﺮ ّ‬

‫ﺍﻧﺴﺎﻧﻰ ﺑﺎﺷﻨﺪ "‪.‬‬

‫)ﺹ ‪ ٢٣١‬ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ (‬

‫***‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫‪ " -١‬ﺩﺭ ﺧﺼﻮﺹ ﺳﺆﺍﻟﻰ ﮐﻪ ﮐﺮﺩﻩ ﺍﻳﺪ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺩﺭ ﺣﻘﻴﻘﺖ‬

‫ﻧﻔﺲ‬ ‫ﻧﻔﺲ ﺩﺍﺭﺍﻯ ﺩﻭ ﻣﻔﻬﻮﻡ ﺍﺳﺖ ﻭ ﻳﺎ ﺩﺭ ﺩﻭ ﻣﻔﻬﻮﻡ ﺑﮑﺎﺭ ﻣﻴﺮﻭﺩ ﻳﮑﻰ ْ‬ ‫ْ‬

‫ﻫﻮﻳﺖ ﺷﺨﺺ ﺍﻧﺴﺎﻧﻰ ﺁﻧﮕﻮﻧﻪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﺍﻳﻦ‬ ‫ﺑﻌﻨﻮﺍﻥ ّ‬ ‫ﺭﺑﻪ " ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﻧﻔﺴﻪ َ َ ْ‬ ‫ﻓﻘﺪ َ َ َ‬ ‫ﻣﻦ َ َ َ‬ ‫ﺣﻘﻴﻘﺖ ﺩﺭ ﻋﺒﺎﺭﺍﺗﻰ ﻧﻈﻴﺮ " َ ْ‬ ‫ﻋﺮﻑ َ ‪ُ ‬‬ ‫ﻋﺮﻑ َ ْ َ ُ‬

‫ﺍﻣﺎﺭﻩ ﺍﺳﺖ ﻭﺁﻥ ﻣﻴﺮﺍﺙ ُﻣﻈﻠﻢ ﻭ ﺣﻴﻮﺍﻧﻰ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪ْ .‬‬ ‫ﻧﻔﺲ ﺩﻳﮕﺮ ْ ِ‬ ‫ﻧﻔﺲ ّ‬

‫ﺍﺳﺖ ﮐﻪ ﻫﻤﮥ ﻣﺎ ﺁﻧﺮﺍ ﺩﺍﺭﻳﻢ ﻭ ﻫﻤﺎﻥ ﻃﺒﻴﻌﺖ ﺩﻭﻥ ﺑﺸﺮﻯ ﺍﺳﺖ ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻪ‬ ‫ﺩﻳﻮ ﻣﻮﺣﺶ ﺧﻮﺩﭘﺮﺳﺘﻰ ‪ ،‬ﺧﺸﻮﻧﺖ ‪ ،‬ﺷﻬﻮﺕ ﻭ ﻏﻴﺮﻩ ﺗﺒﺪﻳﻞ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ‬ ‫ِ‬

‫ﺍﻣﺎﺭﻩ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﺑﺎﻳﺴﺖ ﻋﻠﻴﻪ ﺁﻥ ﭘﻴﮑﺎﺭ ﮐﻨﻴﻢ "‪.‬‬ ‫ْ ِ‬ ‫ﻧﻔﺲ ّ‬

‫ﻣﺼﻮﺏ (‬ ‫)ﺹ ‪ ٣٦‬ﻧﻤﻮﻧﮥ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ ‪ -‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫******‬ ‫ﺹ ‪٤٤٨‬‬

‫ﺯﻭﺟﺎﺕ "‬ ‫ﻣﺘﻌﻪ ﮔﺮﻓﺘﻦ ﻭ ّ‬ ‫ﺗﻌﺪﺩ َ ْ‬ ‫"ﻧﻬﻰ ﺍﺯ ُ ْ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭐﻻﺯﺩﻭﺍﺝ ْ ُ َ ‪ِ ‬‬ ‫ﻫﺬﺍ‬ ‫ﺣﺮﻣﻪ ﭐ‪ِ ُ‬ﻓﻲ َ َ‬ ‫‪َ " -١‬ﻭ َ ‪‬‬ ‫ﭐﻟﻤﻮﻗﺖ َ ‪ُ َ ‬‬ ‫ﺍﻣﺎ ْ ِ ْ ِ َ َ‬

‫ﺣﺘﻰ‬ ‫ْ َِْ‬ ‫ﭐﻟﻤﻘﺪﺱ َﻭ َ َ َ‬ ‫ﭐﻟﻨﻔﻮﺱ َ ِ‬ ‫ﭐﻟﮑﻮﺭ ْ ُ َ ‪ِ ‬‬ ‫ﻣﻨﻊ ‪َ ْ ُ ‬‬ ‫ﻋﻦ ْ َ َ ٰ‬ ‫ﭐﻟﻬﻮﻯ َ ‪ٰ ‬‬ ‫ﭐﻟﺘﻘﺪﻳﺲ‬ ‫ََْ ُ ْ‬ ‫ﭐﻟﺘﻨﺰﻳﻪ َﻭ ‪ُ ْ ِ ْ ‬‬ ‫ﻫﻮ ‪ُ ْ ِ ْ ‬‬ ‫ﻯ َﻭ ُ َ‬ ‫ﺑﺮﺩﺍ‪َ ْ  ‬‬ ‫ﻳﺮﺗﺪﻭﺍ ِ ِ َ‬ ‫ﭐﻟﺘﻘﻮ ٰ‬

‫ﭐﻻﻋﻠﻰ "‪) .‬ﺹ ‪ ١٧٨‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ﻭﺹ ‪ ١٧٩‬ﺝ ‪ ٤‬ﺍﻣﺮ‬ ‫ﺑﻴﻦ ْ َ َ‬ ‫َْ َ‬ ‫ﭐﻟﻤﻼ‪ٰ َ ْ َ ْ ‬‬