ﻭﻻﻳﺖ ﺍﻣﺮ ﺍالله ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ

‫ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﻭ‬

‫ﺩﺳﺘﺨﻂﻫﺎﻳﻰ ﺍﺯ ﻃﺮﻑ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﺩﺭ ﺑﺎﺭﮤ‬ ‫× ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬

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‫ﭼﺎﭖ ﻭ ﺗﻮﺯﻳﻊ ﺗﻮﺳﻂ ﺳﺎﻳﺖ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ‬

‫ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺭﺍ ﻣﻰ ﺗﻮﺍﻥ ﺩﺭ ‪ www.ahdvamisagh.org‬ﻣﻼﺣﻈﻪ ﻭ ﺩﺍﻥ ﻟﻮﺩ ﻧﻤﻮﺩ‪.‬‬ ‫)ﺑﺎﺯﺑﻴﻨﻰ‪ ۲۴ :‬ﺗﻴﺮ ‪(۱۳۸۸‬‬

‫ﻓﻬﺮﺳﺖ‬ ‫ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ‪٤ ..................................................................................................................‬‬ ‫ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪٦ ...............................................................................................................‬‬ ‫ﺑﻴﺎﻧﺎﺕ ﺷﻔﺎﻫﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ‪١٠ .............................................................................................‬‬

‫ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ‪١١ ............................................................................................................‬‬ ‫ّ‬ ‫ﺍﺯ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪٢١ .............................................................................................‬‬ ‫ﺩﺳﺘﺨﻂﻫﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ‪٢٢ ................................................................................................‬‬ ‫ّ‬

‫ﻻﻳﻨﻔﻚ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ‬ ‫ﺗﺮﺟﻤﻪ ﺍﻯ ﺍﺯ ﺳﻨﺪ ﻭﻻﻳﺖ ﺍﻣﺮﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﻭ ﺟﺎﻧﺸﻴﻦ‬ ‫ّ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ‪٤٢ ..............................................................................................................................‬‬

‫ﻗﺴﻤﺘﻰ ﺍﺯ ﻧﺎﻣﮥ ﻣﻮ ّﺭﺥ ‪ ۲۰‬ﻣﻰ ‪ ۲۰۰۷‬ﺩﺍﺭﺍﻻﻧﺸﺎء ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﻣﻮﺭﺩ ﻣﺼﻮﻧﻴّﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪٥٦ .‬‬

‫ﻣﺮﺍﺟﻊ ‪٥٨ ..................................................................................................................................‬‬

‫ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬ ‫ٍ‬ ‫ِ‬ ‫ﻑ ﻓﻴﻬﺎ ّﺍﻻ ﺑﻌﺪ ﺍﺫﻥ ﻣﻄﻠﻊ‬ ‫ﺍﻟﻤﺨﺘﺼﺔ ﻟﻠﺨﻴﺮﺍﺕ ﺍﻟﻰ ﺍﻪﻠﻟ ُﻣﻈﻬﺮ ﺍﻻٓﻳﺎﺕ ﻟﻴﺲ‬ ‫ﺭﺟﻌﺖ ﺍﻻﻭﻗﺎﻑ‬ ‫‪َ .۱‬ﻗﺪ‬ ‫ﻻﺣﺪ ﺃﻥ ﻳﺘﺼ ّﺮ َ‬ ‫ّ‬ ‫ﺍﻟﻮﺣﻰ ﻭ ﻣِ ﻦ ﺑﻌﺪﻩ ﻳﺮﺟﻊ ﺍﻟﺤﻜﻢ ﺍﻟﻰ ﺍﻻﻏﺼﺎﻥ ﻭ ﻣِ ﻦ ﺑﻌﺪﻫِ ﻢ ﺍﻟﻰ ِ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ِﺍ ْﻥ ﺗﺤ ّﻘﻖ ﺃﻣﺮﻩ ﻓﻰ ﺍﻟﺒﻼﺩ‬

‫ﻟﻴﺼﺮﻓﻮﻫﺎ ﻓﻰ ﺍﻟﺒﻘﺎﻉ ﺍﻟﻤﺮﺗﻔﻌﺔ ﻓﻰ ﻫﺬﺍ ﺍﻻﻣﺮ ﻭ ﻓﻴﻤﺎ ﺍ ‪‬ﻣﺮﻭﺍ ِﺑﻪ ﻣِ ﻦ ﻟﺪﻥ ﻣﻘﺘﺪ ٍﺭ ﻗﺪﻳﺮ ﻭ ّﺍﻻ ُﺗﺮﺟﻊ ﺍﻟﻰ ﺃﻫﻞ ﺍﻟﺒﻬﺎء‬

‫ﺍﻟّﺬﻳﻦ ﻻﻳﺘﻜﻠّﻤﻮﻥ ّﺍﻻ ﺑﻌﺪ ﺍﺫﻧﻪ ﻭ ﻻ ﻳﺤﻜﻤﻮﻥ ّﺍﻻ ﺑﻤﺎ ﺣﻜﻢ ﺍﻪﻠﻟ ﻓﻰ ﻫﺬﺍ ﺍﻟﻠّﻮﺡ ﺍﻭﻟﺌﻚ ﺍﻭﻟﻴﺎء ﺍﻟﻨّﺼﺮ ﺑﻴﻦ‬ ‫ﺣ ‪‬ﺪ َﺩ ﻓﻰ ﺍﻟﻜﺘﺎﺏ ﻣِ ﻦ ﻟﺪﻥ ﻋﺰﻳ ٍﺰ ﻛﺮﻳﻢ‪) .‬ﻛﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ ‪(۴۲‬‬ ‫ّ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ ﻟﻴﺼﺮﻓﻮﻫﺎ ﻓﻴﻤﺎ ُ‬

‫ﻻﺛﻮﺍﺏ ﻛﻤﺎ‬ ‫‪ .۲‬ﻳﺎ ﺭﺟﺎﻝ ﺍﻟﻌﺪﻝ ﻛﻮﻧﻮﺍ ﺭﻋﺎﺓ ﺍﻏﻨﺎﻡ ﺍﻪﻠﻟ ﻓﻰ ﻣﻤﻠﻜﺘﻪ ﻭ ﺍﺣﻔﻈﻮﻫﻢ ﻋﻦ ﺍﻟﺬّ ﺋﺎﺏ ﺍﻟّﺬﻳﻦ ﻇﻬﺮﻭﺍ ﺑﺎ َ‬ ‫ﺗﺤﻔﻈﻮﻥ ﺍﺑﻨﺎﺋﻜﻢ ﻛﺬﻟﻚ ﻳﻨﺼﺤﻜﻢ ﺍﻟﻨّﺎﺻﺢ ﺍﻻﻣﻴﻦ‪) .‬ﻛﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ ‪(۵۲‬‬

‫‪ .۳‬ﺍﻣﻮﺭ ﻣﻠّﺖ ﻣﻌﻠﻖ ﺍﺳﺖ ﺑﻪ ﺭﺟﺎﻝ ﺑﻴﺖ ﻋﺪﻝ ﺍﻟﻬﻰ‪ ،‬ﺍﻳﺸﺎﻧﻨﺪ ﺍﻣﻨﺎءﺍﻪﻠﻟ ﺑﻴﻦ ﻋﺒﺎﺩﻩ ﻭ ﻣﻄﺎﻟﻊ ﺍﻻﻣﺮ ﻓﻰ ﺑﻼﺩﻩ ﻳﺎ‬ ‫ﺣﺰﺏ ﺍﻪﻠﻟ ﻣﺮﺑّﻰ ﻋﺎﻟﻢ ﻋﺪﻝ ﺍﺳﺖ‪ ،‬ﭼﻪ ﻛﻪ ﺩﺍﺭﺍﻯ ﺩﻭ ﺭﻛﻦ ﺍﺳﺖ‪ ،‬ﻣﺠﺎﺯﺍﺕ ﻭ ﻣﻜﺎﻓﺎﺕ ﻭ ﺍﻳﻦ ﺩﻭ ﺭﻛﻦ ﺩﻭ‬

‫ﭼﺸﻤﻪﺍﻧﺪ ﺍﺯ ﺑﺮﺍﻯ ﺣﻴﺎﺕ ﺍﻫﻞ ﻋﺎﻟﻢ‪ .‬ﭼﻮﻥ ﻛﻪ ﻫﺮ ﺭﻭﺯ ﺭﺍ ﺍﻣﺮﻯ ﻭ ﻫﺮ ﺣﻴﻦ ﺭﺍ ﺣﻜﻤﻰ ﻣﻘﺘﻀﻰ‪ ،‬ﻟﺬﺍ ﺍﻣﻮﺭ ﺑﻪ‬

‫ﻭﺯﺭﺍﻯ ﺑﻴﺖ ﻋﺪﻝ ﺭﺍﺟﻊ ﺗﺎ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻣﺼﻠﺤﺖ ﻭﻗﺖ ﺩﺍﻧﻨﺪ ﻣﻌﻤﻮﻝ ﺩﺍﺭﻧﺪ‪ .‬ﻧﻔﻮﺳﻰ ﻛﻪ ِﻟ َﻮﺟﻪ ﺍﻪﻠﻟ ﺑﺮ ﺧﺪﻣﺖ‬

‫ﻛﻞ ﺍﻃﺎﻋﺖ ﻻﺯﻡ‪ .‬ﺍﻣﻮﺭ ﺳﻴﺎﺳﻴﻪ‪ ،‬ﻛﻞ ﺭﺍﺟﻊ ﺍﺳﺖ‬ ‫ﻠﻬﻤﻨﺪ ﺑﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻏﻴﺒﻰ ﺍﻟﻬﻰ؛ ﺑﺮ ّ‬ ‫ﺍﻣﺮ ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ ﺍﻳﺸﺎﻥ ُﻣ َ‬

‫ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻭ ﻋﺒﺎﺩﺍﺕ ﺑﻤﺎ ﺃﻧﺰﻟﻪ ﺍﻪﻠﻟ ﻓﻰ ﺍﻟﻜﺘﺎﺏ‪) .‬ﺑﺸﺎﺭﺕ ﺳﻴﺰﺩﻫﻢ ﺍﺯ ﻟﻮﺡ ﺑﺸﺎﺭﺍﺕ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﻃﺒﻊ ﻣﺼﺮ‪،‬‬ ‫ﺹ ‪(۱۲۲‬‬

‫‪١‬‬

‫‪ .۴‬ﺁﻧﭽﻪ ﺍﺯ ﺣﺪﻭﺩﺍﺕ ﺩﺭ ﻛﺘﺎﺏ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﺑﺎﻳﺪ ﺍﻣﻨﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﻣﺸﻮﺭﺕ ﻧﻤﺎﻳﻨﺪ ﺁﻧﭽﻪ ﺭﺍ‬

‫ﭘﺴﻨﺪﻳﺪﻧﺪ ﻣﺠﺮﻯ ﺩﺍﺭﻧﺪ ِﺍﻧ‪ُ ‬ﻪ ﻳﻠ ِْﻬ ُﻤ ُﻬﻢ ﻣﺎ ﻳﺸﺎء ﻭ ُﻫ َﻮ ﺍﻟﻤﺪﺑّ ُﺮ ﺍﻟﻌﻠﻴﻢ‪) .‬ﻭﺭﻕ ﻫﺸﺘﻢ ﺍﺯ ﻓﺮﺩﻭﺱ ﺍﻋﻠﻰ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﺍﺷﺮﺍﻗﺎﺕ‪،‬‬ ‫ﺹ ‪(۱۲۳‬‬

‫‪ .۵‬ﺭﺟﺎﻝ ﺑﻴﺖ ﻋﺪﻝ ﺭﺍ ﻭﺻﻴﺖ ﻣﻰ ﻧﻤﺎﺋﻴﻢ ﻭ ﺑﻪ ﺻﻴﺎﻧﺖ ﻭ ﺣﻔﻆ ﻋﺒﺎﺩ ﻭ ﺍﻣﺎء ﻭ ﺍﻃﻔﺎﻝ ﺍﻣﺮ ﻣﻰ ﻓﺮﻣﺎﺋﻴﻢ‪ .‬ﺑﺎﻳﺪ ﺩﺭ‬

‫ٍ‬ ‫ﻟﻌﺎﺩﻝ ﺃﺧﺬ‬ ‫ﺗﻮﺟﻪ ﺍ َﻟﻰ ﺍﻟﻔﻘﻴﺮ ﻭ‬ ‫ﺟﻤﻴﻊ ﺍﺣﻮﺍﻝ ﺑﻪ ﻣﺼﺎﻟﺢ ﻋﺒﺎﺩ ﻧﺎﻇﺮ ﺑﺎﺷﻨﺪ‪ .‬ﻃﻮﺑﻰ ﻻٔﻣﻴ ٍﺮ ﺃﺧﺬ َ‬ ‫ﻳﺪ ﺍﻻﺳﻴ ِﺮ ﻭ ﻟﻐﻨﻰ ّ‬

‫ٔﻣﻴﻦ ﻋﻤﻞ ﻣﺎ ﺍ‪‬ﻣِ َﺮ ِﺑﻪِ ﻣِ ﻦ َﻟ ُﺪﻥ ﺁﻣ ٍﺮ ﻗﺪﻳﻢ‪) .‬ﻭﺭﻕ ﻧﻬﻢ ﺍﺯ ﻓﺮﺩﻭﺱ ﺍﻋﻠﻰ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﺍﺷﺮﺍﻗﺎﺕ‪ ،‬ﺹ ‪(۱۲۴‬‬ ‫ﺣﻖ‬ ‫ﺍﻟﻤﻈﻠﻮﻡ ﻭ ﻻ ٍ‬ ‫‪‬‬ ‫ِ‬

‫‪ .۶‬ﺍﻭﻝ ﺑﺎﻳﺪ ﻭﺯﺭﺍﻯ ﺑﻴﺖ ﻋﺪﻝ ﺻﻠﺢ ﺍﻛﺒﺮ ﺭﺍ ﺍﺟﺮﺍ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﻋﺎﻟﻢ ﺍﺯ ﻣﺼﺎﺭﻳﻒ ﺑﺎﻫﻈﻪ ﻓﺎﺭﻍ ﻭ ﺁﺯﺍﺩ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﻓﻘﺮﻩ‬

‫ﺱ ﺯﺣﻤﺖ ﻭ ﻣﺸ ّﻘﺖ ﺍﺳﺖ‪) .‬ﻟﻮﺡ ﺩﻧﻴﺎ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﻪ ﻃﺒﻊ ﻣﺼﺮ‪،‬‬ ‫ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ﭼﻪ ﻛﻪ ﻣﺤﺎﺭﺑﻪ ﻭ ﻣﺠﺎﺩﻟﻪ ُﺍ ّ‬

‫ﺹ ‪(۲۹۲‬‬

‫‪ .۷‬ﺩﺭ ﺍﺻﻮﻝ ﺍﺣﻜﺎﻡ ﻛﻪ ﺍﺯ ﻗﺒﻞ ﺩﺭ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻭ ﺳﺎﻳﺮ ﺍﻟﻮﺍﺡ ﻧﺎﺯﻝ ﺍﻣﻮﺭ ﺭﺍﺟﻊ ﺑﻪ ﺳﻼﻃﻴﻦ ﻭ ﺭﺅﺳﺎﻯ ﻋﺎﺩﻝ ﻭ‬

‫ﻣﺘﺒﺼﺮﻳﻦ ﺑﻌﺪ ﺍﺯ ﺗﻔﻜﺮ ﺍﺷﺮﺍﻕ ﻧﻴّﺮ ﻋﺪﻝ ﺭﺍ ﺑﻪ ﻋﻴﻦ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺩﺭ ﺁﻧﭽﻪ‬ ‫ُﺍﻣﻨﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﺷﺪﻩ ﻭ ﻣﻨﺼﻔﻴﻦ ﻭ‬ ‫ّ‬ ‫ﺫﻛﺮ ﺷﺪﻩ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﻨﺪ‪) .‬ﻟﻮﺡ ﺩﻧﻴﺎ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﻃﺒﻊ ﻣﺼﺮ‪ ،‬ﺹ ‪(۲۹۶‬‬

‫‪ .۸‬ﻣﺤﺾ ﻓﻀﻞ ﻭ ﺭﺣﻤﺖ‪ ،‬ﻣﺨﺼﻮﺹ ُﺍﻣﺮﺍ ﻭ ﻭﺯﺭﺍﻯ ﺍﺭﺽ ﻣﺮﻗﻮﻡ ﺩﺍﺷﺘﻴﻢ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺳﺒﺐ ﺣﻔﻆ ﻭ ﺣﺮﺍﺳﺖ ﻭ‬ ‫ﺍﻟﺤﺎﻓﻆ ﺍﻟﻨّﺎﺻ ُﺮ ﺍﻻٔﻣﻴﻦ‪ .‬ﺭﺟﺎﻝ ﺑﻴﺖ‬ ‫ﺍﻣﻦ ﻭ ﺍﻣﺎﻥ ﺍﺳﺖ ﻛﻪ ﺷﺎﻳﺪ ﻋﺒﺎﺩ ﺍﺯ ﺷ ّﺮ ﻇﺎﻟﻤﻴﻦ ﻣﺤﻔﻮﻅ ﻣﺎﻧﻨﺪ ِﺍﻧّ ُﻪ ُﻫ َﻮ‬ ‫ُ‬

‫ﻋﺪﻝ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺩﺭ ﻟﻴﺎﻟﻰ ﻭ ﺍﻳّﺎﻡ ﺑﻪ ﺁﻧﭽﻪ ﺍﺯ ﺳﻤﺎء ﻗﻠﻢ ﺍﻋﻠﻰ ﺩﺭ ﺗﺮﺑﻴﺖ ﻋﺒﺎﺩ ﻭ ﺗﻌﻤﻴﺮ ﺑﻼﺩ ﻭ ﺣﻔﻆ ﻧﻔﻮﺱ ﻭ‬ ‫ﺻﻴﺎﻧﺖ ﻧﺎﻣﻮﺱ ﺍﺷﺮﺍﻕ ﻧﻤﻮﺩﻩ ﻧﺎﻇﺮ ﺑﺎﺷﻨﺪ‪) .‬ﻟﻮﺡ ﺍﺷﺮﺍﻗﺎﺕ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﺍﺷﺮﺍﻗﺎﺕ‪ ،‬ﺹ ‪(۷۶‬‬

‫‪ .۹‬ﺩﻳﻦ ﺍﻪﻠﻟ ﻭ ﻣﺬﻫﺐ ﺍﻪﻠﻟ ﻣﺤﺾ ﺍﺗّﺤﺎﺩ ﻭ ﺍﺗّﻔﺎﻕ ﺍﻫﻞ ﻋﺎﻟﻢ ﺍﺯ ﺳﻤﺎء ﻣﺸﻴﺖ ﻣﺎﻟﻚ ﻗ َِﺪﻡ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ﻭ ﻇﺎﻫﺮ ﺷﺪﻩ ﺁﻥ‬ ‫ﺭﺍ ﻋﻠّﺖ ﺍﺧﺘﻼﻑ ﻭ ﻧﻔﺎﻕ ﻣﻜﻨﻴﺪ‪ .‬ﺳﺒﺐ ﺍﻋﻈﻢ ﻭ ﻋﻠّﺖ ﻛﺒﺮﻯ ﺍﺯ ﺑﺮﺍﻯ ﻇﻬﻮﺭ ﻭ ﺍﺷﺮﺍﻕ ﻧﻴّﺮ ﺍﺗّﺤﺎﺩ ﺩﻳﻦ ﺍﻟﻬﻰ ﻭ‬

‫ﺷﺮﻳﻌﮥ ﺭﺑّﺎﻧﻰ ﺑﻮﺩﻩ ﻭ ﻧﻤ ّﻮ ﻋﺎﻟﻢ ﻭ ﺗﺮﺑﻴﺖ ُﺍﻣﻢ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻋﺒﺎﺩ ﻭ ﺭﺍﺣﺖ ﻣﻦ ﻓﻰ ﺍﻟﺒﻼﺩ ﺍﺯ ﺍﺻﻮﻝ ﻭ ﺍﺣﻜﺎﻡ ﺍﻟﻬﻰ‪.‬‬

‫ﺍﻭﺳﺖ ﺳﺒﺐ ﺍﻋﻈﻢ ﺍﺯ ﺑﺮﺍﻯ ﺍﻳﻦ ﻋﻄﻴﮥ ﻛﺒﺮﻯ؛ ﻛﺄﺱ ﺯﻧﺪﮔﺎﻧﻰ ﺑﺨﺸﺪ ﻭ ﺣﻴﺎﺕ ﺑﺎﻗﻴﻪ ﻋﻄﺎ ﻓﺮﻣﺎﻳﺪ ﻭ ﻧﻌﻤﺖ‬

‫ﺳﺮﻣﺪﻳّﻪ ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ‪ .‬ﺭﺅﺳﺎﻯ ﺍﺭﺽ ﻣﺨﺼﻮﺹ ُﺍﻣﻨﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﺍﻟﻬﻰ ﺩﺭ ﺻﻴﺎﻧﺖ ﺍﻳﻦ ﻣﻘﺎﻡ ﻭ ﻋﻠّﻮ ﻭ ﺣﻔﻆ ﺁﻥ‬

‫ﺍﻃﻼﻉ ﺑﺮ ﺍﻋﻤﺎﻝ ﺍﻣﻮﺭ ﻫﺮ‬ ‫ﺗﻔﺤﺺ ﺩﺭ ﺍﺣﻮﺍﻝ ﺭﻋﻴﺖ ﻭ ّ‬ ‫ﺟﻬﺪ ﺑﻠﻴﻎ ﻣﺒﺬﻭﻝ ﺩﺍﺭﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺁﻥ ﭼﻪ ﻻﺯﻡ ﺍﺳﺖ ّ‬

‫ﻫﻤﺖ ﻧﻤﺎﻳﻨﺪ ﺷﺎﻳﺪ ﺍﺧﺘﻼﻑ ﺍﺯ ﻣﻴﺎﻥ‬ ‫ﺣﺰﺑﻰ ﺍﺯ ﺍﺣﺰﺍﺏ‪ .‬ﺍﺯ ﻣﻈﺎﻫﺮ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﻳﻌﻨﻰ ﻣﻠﻮﻙ ﻭ ﺭﺅﺳﺎ ﻣﻰ ﻃﻠﺒﻢ ﻛﻪ ّ‬ ‫ﺑﺮﺧﻴﺰﺩ ﻭ ﺁﻓﺎﻕ ﺑﻪ ﻧﻮﺭ ﺍﺗّﻔﺎﻕ ﻣﻨ ّﻮﺭ ﺷﻮﺩ‪) .‬ﺍﺷﺮﺍﻕ ﻧﻬﻢ ﺍﺯ ﻟﻮﺡ ﺍﺷﺮﺍﻗﺎﺕ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﺍﺷﺮﺍﻗﺎﺕ‪ ،‬ﺹ ‪(۸۰‬‬

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‫ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫‪ .۱۰‬ﺯﻳﺮﺍ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻃﻮﻓﺎﻥ ﺧﻄﺮ ﺍﺳﺖ ﻭ ﺍﺯ ﺧﻮﻑ ﺍﺧﺘﻼﻑ ﺁﺭﺍء ﺩﺭ ﻧﻬﺎﻳﺖ ﺣﺬﺭ‪ ...‬ﺍﻟﺤﻤﺪﻪﻠﻟ ﺍﺳﺒﺎﺏ ﺍﺧﺘﻼﻓﻰ‬ ‫ﻣﺒﺸﺮ ﻧﻴّﺮ ﺍﻋﻈﻢ ﺍﺑﻬﻰ؛ ﻭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﻙ‬ ‫ﻧﻪ‪ .‬ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺻﺒﺢ ﺣﻘﻴﻘﺖ ﺭﻭﺷﻦ ﻭ ﺗﺎﺑﻨﺪﻩ ﺑﺮ ﺟﻤﻴﻊ ﺍﺭﺟﺎء ﻭ ّ‬

‫ﻛﻞ ﺑﻨﺪﮤ ﺁﻥ ﺁﺳﺘﺎﻧﻴﻢ‬ ‫ﻣﻮﻋﻮﺩ ﺟﻤﻴﻊ ﻛﺘﺐ ﻭ ﺻﺤﻒ ﻭ ﺯﺑﺮ ﻭ ﺍﻟﻮﺍﺡ ﻭ ﻇﻬﻮﺭ ﻣﺠﻠّﻰ ﻃﻮﺭ ﺩﺭ ﺳﺪﺭﮤ ﺳﻴﻨﺎ؛ ﻭ ﻣﺎ ﻋﺪﺍ ّ‬

‫ﻭ ﺍﺣﻘﺮ ﭘﺎﺳﺒﺎﻥ‪...‬ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ ﻛﻪ ﻗﺒﻞ ﺍﺯ َﺍﻟ ـْـﻒ ﻛﺴﻰ ﺳﺰﺍﻭﺍﺭ ﺗﻜﻠّﻢ ﺑﻪ ﺣﺮﻓﻰ ﻧﻴﺴﺖ ﻭﻟﻮ ﻣﻘﺎﻡ ﻭﻻﻳﺖ ﺑﺎﺷﺪ‪.‬‬

‫ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻣﺮﺟﻊ ﺟﻤﻴﻊ ﺍﻣﻢ ﻭ ﺍﺣﻜﺎﻡ ﺍﻟﻬﻰ ﺩﺭ ﺁﻥ ﻣﺼ ّﺮﺡ‪ .‬ﺍﺣﻜﺎﻡ ﻏﻴﺮ ﻣﺬﻛﻮﺭﻩ ﺭﺍﺟﻊ ﺑﻪ ﻗﺮﺍﺭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‪.‬‬ ‫ﺩﻳﮕﺮ ﺍﺳﺒﺎﺏ ﺍﺧﺘﻼﻓﻰ ﻧﻪ‪ ...‬ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ﻣﮕﺬﺍﺭﻳﺪ ﻧﻔﺴﻰ ﺭﺧﻨﻪ ﻛﻨﺪ ﻭ ﺍﻟﻘﺎء ﻓﺘﻨﻪ ﻧﻤﺎﻳﺪ‪ .‬ﺍﮔﺮ ﺍﺧﺘﻼﻑ ﺁﺭﺍﺋﻰ‬

‫ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﻓﻮﺭﴽ ﺣﻞ ﻣﺸﻜﻞ ﻓﺮﻣﺎﻳﺪ ﻭ ﺍﻛﺜﺮﻳﺖ ﺁﺭﺍء ﺁﻧﭽﻪ ﺑﻴﺎﻥ ﻛﻨﺪ ﺻﺮﻑ ﺣﻘﻴﻘﺖ ﺍﺳﺖ‪،‬‬ ‫ﺯﻳﺮﺍ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺗﺤﺖ ﺣﻤﺎﻳﺖ ﻭ ﻋﺼﻤﺖ ﻭ ﻋ ّﻔﺖ ﺳﻠﻄﺎﻥ ﺍﺣﺪﻳﺖ ﺍﺳﺖ ﻭ ﺍﻭ ﺭﺍ ﺻﻴﺎﻧﺖ ﺍﺯ ﺧﻄﺎ‬

‫ﻇﻞ ﺟﻨﺎﺡ ﻋ ّﻔﺖ ﻭ ﻋﺼﻤﺖ ﺧﻮﻳﺶ ﻣﺤﻔﻮﻅ ﻧﻤﺎﻳﺪ‪ .‬ﻫﺮ ﻛﺲ ﻣﺨﺎﻟﻔﺖ ﻛﻨﺪ ﻣﺮﺩﻭﺩ ﮔﺮﺩﺩ ﻭ ﻋﺎﻗﺒﺖ‬ ‫ﻓﺮﻣﺎﻳﺪ ﻭ ﺩﺭ ّ‬ ‫ﻣﻘﻬﻮﺭ ﺷﻮﺩ‪.‬‬

‫ﻭ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ﺗﺮﺗﻴﺐ ﻭ ﻧﻈﺎﻣﻰ ﻛﻪ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﻣﺠﺎﻟﺲ ﻣﻠّﺖ ﺩﺭ ﺍﺭﻭﭘﺎ ﺍﻧﺘﺨﺎﺏ ﻣﻰﺷﻮﺩ ﺍﻧﺘﺨﺎﺏ ﮔﺮﺩﺩ‬ ‫ﻭ ﭼﻮﻥ ﻣﻤﺎﻟﻚ ﻣﻬﺘﺪﻯ ﺷﻮﺩ ﺑﻴﻮﺕ ﻋﺪﻝ ﻣﻤﺎﻟﻚ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﻛﻪ ﺟﻤﻴﻊ‬

‫ﺍﺣﺒّﺎء ﺩﺭ ﻫﺮ ﺩﻳﺎﺭ ﻭﻛﻼﺋﻰ ﺗﻌﻴﻴﻦ ﻧﻤﺎﻳﻨﺪ ﻭ ﺁﻧﺎﻥ ﻧﻔﻮﺳﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻨﻨﺪ ﻭ ﺁﻥ ﻧﻔﻮﺱ ﻫﻴﺌﺘﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﻨﺪ‪،‬‬

‫ﻼ ﺍﮔﺮ ﻭﻗﺖ ﻣﻘﺘﻀﻰ ﺑﻮﺩ ﻭ‬ ‫ﺁﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ ّ‬ ‫ﻭﺍﻻ ﺗﺄﺳﻴﺴﺶ ﻣﺸﺮﻭﻁ ﺑﻪ ﺍﻳﻤﺎﻥ ﺟﻤﻴﻊ ﻣﻤﺎﻟﻚ ﻧﻪ‪ .‬ﻣﺜ ً‬ ‫ﻓﺴﺎﺩ ﻧﺪﺍﺷﺖ ﺍﺣﺒّﺎﻯ ﺍﻳﺮﺍﻥ ﻭﻛﻼﺋﻰ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺣﺒّﺎﻯ ﺍﻣﺮﻳﻚ ﻭ ﻫﻨﺪ ﻭ ﺳﺎﺋﺮ ﺟﻬﺎﺕ ﻧﻴﺰ ﻭﻛﻼﺋﻰ‬

‫ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺁﻧﺎﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻟﻰ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ ،‬ﺁﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻮﺩ؛‬ ‫ﻭﺍﻟﺴﻼﻡ‪) .‬ﻣﻜﺎﺗﻴﺐ‬ ‫ّ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺝ‪ ،۳‬ﺻﺺ ‪(۵۰۰-۵۰۱‬‬

‫‪ .۱۱‬ﻣﺴﺎﺋﻞ ﻛﻠّﻴﻪ ﻛﻪ ﺍﺳﺎﺱ ﺷﺮﻳﻌﺖ ﺍﺳﺖ ﻣﻨﺼﻮﺹ ﺍﺳﺖ ﻭﻟﻰ ﻣﺘﻔ ّﺮﻋﺎﺕ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﻭ ﺣﻜﻤﺖ ﺍﻳﻦ‬

‫ﺗﺒﺪﻝ ﺍﺯ ﺧﺼﺎﺋﺺ ﻭ ﻟﻮﺍﺯﻡ ﺍﻣﻜﺎﻥ ﻭ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﺍﺳﺖ‪ .‬ﻟﻬﺬﺍ ﺑﻴﺖ‬ ‫ﺍﺳﺖ ﻛﻪ ﺯﻣﺎﻥ ﺑﺮ ﻳﻚ ﻣﻨﻮﺍﻝ ﻧﻤﺎﻧﺪ؛ ﺗﻐﻴﺮ ﻭ ّ‬ ‫ﺍﻟﻌﺪﻝ ﺑﻪ ﻣﻘﺘﻀﺎﻯ ﺁﻥ ﺍﺟﺮﺍ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻫﻤﭽﻪ ﻣﻼﺣﻈﻪ ﻧﺸﻮﺩ ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﻪ ﻓﻜﺮ ﻭ ﺭﺃﻯ ﺧﻮﻳﺶ ﻗﺮﺍﺭﻯ‬

‫ﺩﻫﺪ‪ .‬ﺍﺳﺘﻐﻔﺮﺍﻪﻠﻟ‪ .‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﻪ ﺍﻟﻬﺎﻡ ﻭ ﺗﺄﻳﻴﺪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻗﺮﺍﺭ ﻭ ﺍﺣﻜﺎﻡ ﺟﺎﺭﻯ ﻧﻤﺎﻳﺪ؛ ﺯﻳﺮﺍ ﺗﺤﺖ ﻭﻗﺎﻳﺖ ﻭ‬ ‫ﺣﻤﺎﻳﺖ ﻭ ﺻﻴﺎﻧﺖ ﺟﻤﺎﻝ ﻗ َِﺪﻡ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﻗﺮﺍﺭ ﺩﻫﺪ ﺍﺗّﺒﺎﻋﺶ ﻓﺮﺽ ﻣﺴﻠّﻢ ﻭ ﻭﺍﺟﺐ ﻣﺘﺤﺘّﻢ ﺍﺳﺖ؛ ﺍﺑﺪﴽ‬ ‫ﻣﻔ ّﺮﻯ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﻧﻪ‪.‬‬

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‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻻﻋﻈﻢ ﺗﺤﺖ ﺟﻨﺎﺡ ﺭﺑّﻜﻢ ﺍﻟ ّﺮﺣﻤﻦ ﺍﻟ ّﺮﺣﻴﻢ ﺃﻯ ﺻﻮﻧﻪ ﻭ ﺣﻤﺎﻳﺘﻪ ﻭ ﺣﻔﻈﻪ ﻭ‬ ‫ُﻗﻞ ﻳﺎ ﻗﻮ ُﻡ ﺍ ّﻥ َ‬

‫ﺍﻟﻤﻘﺪﺳﺔ ﺍﻟﻘﺎﻫﺮﺓ َﻓ ُﺴﻠﻄ ُﺘﻬﺎ ﻣﻠﻜﻮﺗﻴﺔ‬ ‫ﺍﻟﻄﺎﻫﺮﺓ ﻭ ﺍﻟﺜّﻠّﺔ‬ ‫ﺍﻟﻄﻴّﺒﺔ ّ‬ ‫ﻛﻼﺋﺘﻪ ﻻﻧّﻪ ﺃﻣﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﺎﻃﺎﻋﺔ ﺗﻠﻚ ﺍﻟﻌﺼﺒﺔ ّ‬ ‫ّ‬ ‫ﺭﺣﻤﺎﻧﻴﺔ ﻭ ﺍﺣﻜﺎﻣﻬﺎ ﺍﻟﻬﺎﻣﻴّﺔ ﺭﻭﺣﺎﻧﻴّﺔ‪.‬‬

‫ﺑﺎﺭﻯ ﻣﻘﺼﺪ ﻭ ﺣﻜﻤﺖ ﺍﺭﺟﺎﻉ ﺍﺣﻜﺎﻡ ﻣﺪﻧﻴّﻪ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﺍﻳﻨﺴﺖ ﻭ ﺩﺭ ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ ﻧﻴﺰ ﺟﻤﻴﻊ‬

‫ﻣﻬﻤﻪ ﻣﺬﻛﻮﺭ‪ ،‬ﻭﻟﻰ ﺍﻟﺒﺘﻪ ﻳﻚ‬ ‫ﺍﺣﻜﺎﻡ ﻣﻨﺼﻮﺹ ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ ﻋﺸﺮ ﻋﺸﺮ ﻣﻌﺸﺎﺭ ﻣﻨﺼﻮﺹ ﻧﻪ؛ ﺍﮔﺮ ﭼﻪ ﻛﻠّﻴﮥ ﻣﺴﺎﺋﻞ ّ‬ ‫ﻛﺮﻭﺭ ﺍﺣﻜﺎﻡ‪ ،‬ﻏﻴﺮ ﻣﺬﻛﻮﺭ ﺑﻮﺩ ﻭ ﻣﺠﺮﻯ ﻣﻴﺸﺪ‪ .‬ﺣﺎﻝ ﺍﺳﺘﻨﺒﺎﻁ ﺭﺍﺟﻊ ﺑﻪ ﻫﻴﺄﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﺳﺖ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﻭ‬

‫ﺍﺳﺘﺨﺮﺍﺝ ﺍﻓﺮﺍﺩ ﻋﻠﻤﺎ ﺭﺍ ﺣﻜﻤﻰ ﻧﻪ‪ ،‬ﻣﮕﺮ ﺁﻥ ﻛﻪ ﺩﺭ ﺗﺤﺖ ﺗﺼﺪﻳﻖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺩﺭ ﺁﻳﺪ ﻭ ﻓﺮﻕ ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ‬

‫ﺍﺯ ﺍﺳﺘﻨﺒﺎﻁ ﻭ ﺗﺼﺪﻳﻖ ﺑﻴﺖ ﻋﺪﻝ ﻛﻪ ﺍﻋﻀﺎﻳﺶ ﻣﻨﺘﺨﺐ ﻭ ﻣﺴﻠّﻢ ﻋﻤﻮﻡ ﻣﻠّﺖ ﺍﺳﺖ‪ ،‬ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﻧﻤﻰ‬

‫ﮔﺮﺩﺩ؛ ﻭﻟﻰ ﺍﺯ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻓﺮﺍﺩ ﻋﻠﻤﺎ ﺣﻜﻤﴼ ﺍﺧﺘﻼﻑ ﺷﻮﺩ ﻭ ﺑﺎﻋﺚ ﺗﻔﺮﻳﻖ ﻭ ﺗﺸﺘﻴﺖ ﻭ ﺗﺒﻌﻴﺾ ﮔﺮﺩﺩ ﻭ ﻭﺣﺪﺕ‬ ‫ﻛﻠﻤﻪ ﻭ ﺍﺗّﺤﺎﺩ ﺩﻳﻦ ﺍﻪﻠﻟ ﻣﻀﻤﺤﻞ ﺷﻮﺩ ﻭ ﺑﻨﻴﺎﻥ ﺷﺮﻳﻌﺖ ﺍﻪﻠﻟ ﻣﺘﺰﻟﺰﻝ ﮔﺮﺩﺩ‪) ".‬ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ‪ ،‬ﺝ‪،۱‬ﺹ ‪(۳۰۲‬‬

‫‪ .۱۲‬ﺧﻼﺻﮥ ﻛﻼﻡ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻗﺒﻞ ﺍﺯ َﺍﻟْﻒ ﻧ ْﻔﺴﻰ َﻧ َﻔﺴﻰ ﻧﺘﻮﺍﻧﺪ ﺯﺩ؛ ﺑﺎﻳﺪ ﺩﺭ ِﺳﻠﻚ ﺭﻋﻴﺖ ﺑﺎﺷﺪ ﻭ ﺧﺎﺿﻊ ﻭ‬

‫ﺧﺎﺷﻊ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﺍﺣﻜﺎﻡ ﺑﻴﺖ ﺍﻟﻌﺪﻝ؛ ﺍﮔﺰ ﺍﺯ ﺣﻜﻢ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﻣﻘﺪﺭ ﺭﺃﺱ ِﺍﺑ َﺮﻩ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ‪ ،‬ﻳﺎ‬ ‫ﺩﺭ ﺍﻃﺎﻋﺖ ﺗﻮ ّﻗﻒ ﻛﻨﺪ‪ ،‬ﻣﺮﺩﻭﺩ ﻭ ﻣﻄﺮﻭﺩ ﺍﺳﺖ‪) .‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﻜﺎﺗﻴﺐ‪ ،‬ﺝ‪ ،۱‬ﺹ‪(۶۵‬‬

‫ﺍﺧﺘﺺ ﺑﺎﻟ ّﺮﺟﺎﻝ ﺣﻜﻤ ًﺔ ﻣِ ﻦ ِ‬ ‫ﻋﻨﺪﺍﻪﻠﻟ ﻭ ﺳﻴﻈﻬﺮ ﻫﺬﻩ ﺍﻟﺤﻜﻤﺔ‬ ‫‪ .۱۳‬ﻭ ﺍ ّﻣﺎ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﻨﺼﻮﺹ ﻗﺎﻃﻌﺔ ﻓﻰ ﺷﺮﻳﻌﺔﺍﻪﻠﻟ‬ ‫ّ‬ ‫ﺍﻟﺸﻤﺲ ﻓﻰ ﺭﺍﺑﻌﺔ ﺍﻟﻨّﻬﺎﺭ‪) .‬ﻫﻤﺎﻥ ﻣﺄﺧﺬ‪ ،‬ﺹ ‪ / ۷۷‬ﻣِ ﻦ ﻣﻜﺎﺗﻴﺐ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺝ‪ ،۱‬ﺹ ‪(۱۳۰‬‬ ‫ﻛﻈﻬﻮ ِﺭ ّ‬

‫‪ .۱۴‬ﺍﻟﺤﻤﺪﻪﻠﻟ ﺩﺭ ﺍﻣﺮ ﻣﺒﺎﺭﻙ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺑﻮﺍﺏ )ﺍﺑﻮﺍﺏ ﻣﺨﺎﻟﻔﺖ ﻭ ﺍﺧﺘﻼﻑ( ﻣﺴﺪﻭﺩ ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﻣﺮﺟﻊ ﻣﻨﺼﻮﺹ‬ ‫ﺣﻼﻝ ﺟﻤﻴﻊ ﻣﺸﻜﻼﺕ ﺍﺳﺖ ﻭ ﺩﺍﻓﻊ ﺟﻤﻴﻊ ﺍﺧﺘﻼﻑ ﺍﺳﺖ ﻭ‬ ‫ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﻣﺮﺟﻊ ﻣﻨﺼﻮﺹ ّ‬

‫ﻫﻤﭽﻨﻴﻦ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺩﺍﻓﻊ ﺟﻤﻴﻊ ﺍﺧﺘﻼﻑ ﺍﺳﺖ؛ ﺁﻧﭽﻪ ﺑﻴﺖ ﻋﺪﻝ ﺑﮕﻮﻳﺪ ﻗﺒﻮﻝ ﻭ ﻫﺮ ﻧﻔﺴﻰ ﻣﺨﺎﻟﻒ‬

‫ﻧﻤﺎﻳﺪ ﻣﺮﺩﻭﺩ‪ .‬ﻭﻟﻰ ﻫﻨﻮﺯ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﻛﻪ ﺷﺎﺭﻉ ﺍﺳﺖ ﺗﺄﺳﻴﺲ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮ ﺭﺍﻩ ﺍﺧﺘﻼﻓﻰ ﻧﻤﺎﻧﺪﻩ‬

‫ﻭﻟﻰ ﻫﻮﺍﺟﺲ ﻧﻔﺴﺎﻧﻰ ﻣﻮﺭﺙ ﺍﺧﺘﻼﻑ ﻣﻰ ﺷﻮﺩ ﻣﺜﻞ ﻧﺎﻗﻀﻴﻦ‪ .‬ﻧﺎﻗﻀﻴﻦ ُﺷﺒﻬﻪﺋﻰ ﺩﺭ ﻣﻴﺜﺎﻕ ﻧﺪﺍﺭﻧﺪ ﻭﻟﻰ ﻏﺮﺽ‬

‫ﻧﻔﺴﺎﻧﻰ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺩﺭﺟﻪ ﺭﺳﺎﻧﺪﻩ‪ .‬ﻧﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻧﻤﻰ ﺩﺍﻧﻨﺪ؛ ﻣﻰ ﺩﺍﻧﻨﺪ ﻭ ﻣﺨﺎﻟﻔﺖ ﻣﻰ ﻛﻨﻨﺪ‪) .‬ﻣﻨﺘﺨﺒﺎﺗﻰ‬

‫ﺍﺯ ﻣﻜﺎﺗﻴﺐ‪،‬ﺝ‪ ،۱‬ﺹ ‪ /۲۱۰‬ﻣﻦ ﻣﻜﺎﺗﻴﺐ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺹ ‪(۲۴۳‬‬

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‫ﻣﻘﺪﺱ ﻭ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﻛﻪ ﺑﻪ ﺍﻧﺘﺨﺎﺏ ﻋﻤﻮﻡ ﺗﺄﺳﻴﺲ ﻭ ﺗﺸﻜﻴﻞ ﺷﻮﺩ ﺩﺭ ﺗﺤﺖ ﺣﻔﻆ‬ ‫‪ .۱۵‬ﻓﺮﻉ ّ‬ ‫ّ‬ ‫ﻭ ﺻﻴﺎﻧﺖ ﺟﻤﺎﻝ ﺍﺑﻬﻰ ﻭ ﺣﺮﺍﺳﺖ ﻭ ﻋﺼﻤﺖ ﻓﺎﺋﺾ ﺍﺯ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺭﻭﺣﻰ ﻟﻬﻤﺎ ﺍﻟﻔﺪﺍء ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﻗﺮﺍﺭ‬ ‫ﺿ ُﻪ َﻓ َﻘﺪ‬ ‫ﺼﻰ ﺍﻪﻠﻟَ ﻭ َﻣ ْ‬ ‫ﻒ ﺍﻪﻠﻟَ ﻭ َﻣ ْ‬ ‫ﻦ َﻋ ُ‬ ‫ﻦ ﻋﺎ َﺭ َ‬ ‫ﺼﺎﻫﻢ َﻓ َﻘ ْﺪ َﻋ َ‬ ‫ﺩﻫﻨﺪ ﻣِ ﻦ ﻋﻨﺪﺍﻪﻠﻟ ﺍﺳﺖ‪َ .‬ﻣﻦ ﺧﺎ َﻟ َﻔ ُﻪ َﻭ ﺧﺎ َﻟ َﻔ ُﻬﻢ َﻓ َﻘ ْﺪ ﺧﺎ َﻟ َ‬

‫ﻜ َﺮﻩ َﻓ َﻘ ْﺪ‬ ‫ﺽ ﺍﻪﻠﻟَ َﻭ َﻣﻦ ﻧﺎ َﺯ َﻋ ُﻬﻢ َﻓ َﻘ ْﺪ ﻧﺎ َﺯ َﻉ ﺍﻪﻠﻟ َﻭ َﻣﻦ ﺟﺎ َﺩ َﻟ ُﻪ َﻓ َﻘ ْﺪ ﺟﺎ َﺩ َﻝ ﺍﻪﻠﻟَ َﻭ َﻣﻦ ﺟﺤﺪ ُﻩ َﻓﻘﺪ ﺟﺤﺪﺍﻪﻠﻟَ ﻭ َﻣﻦ ﺃﻧْ َ‬ ‫ﻋﺎ َﺭ َ‬

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‫ﻋﻦ ﺍﻪﻠﻟِ َﻋ َﻠﻴﻪِ‬ ‫ﻏﻀﺐ ﺍﻪﻠﻟِ َﻋﻠﻴﻪِ ﻗﻬ ُﺮ ﺍﻪﻠﻟِ ﻭ‬ ‫ﺃﺟﺘﻨﺐ ﻭ‬ ‫ﺃﻋﺘﺰﻝ ﻭ‬ ‫ﻋﻨﻪ َﻓ َﻘﺪ‬ ‫ﻦ ﺃﻧﺤﺎ َﺯ ﻭ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﺃﻧ َ‬ ‫ﺃﺑﺘﻌﺪ ِ‬ ‫ﻜ َﺮﺍﻪﻠﻟَ ﻭ َﻣ ْ‬ ‫ﺃﻓﺘﺮﻕ ﻭ ﺃﻋﺘﺰﻝ ُ‬ ‫ُ‬ ‫َ‬ ‫ﻋ َﻠﻴﻪ ﻧﻘﻤ ُﺔ ﺍﻪﻠﻟِ‪.‬‬

‫ﻦ ُﻫ َﻮ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻣﺤﻔﻮﻅ ﻭ ﻣﺼﻮﻥ ﻣﺎ َﻧﺪ ﻭ ﺍﻋﻀﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﻭ ﺟﻤﻴﻊ‬ ‫ﺣﺼﻦ ﻣﺘﻴﻦ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﻪ ﺍﻃﺎﻋﺖ َﻣ ْ‬ ‫ّ‬ ‫ﺗﻮﺟﻪ ﻭ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﺭﺍ ﺑﻪ ﻭﻟﻰ ﺍﻣﺮ‬ ‫ﺍﻏﺼﺎﻥ ﻭ ﺍﻓﻨﺎﻥ ﻭ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎﻳﺪ ﻛﻤﺎﻝ ﺍﻃﺎﻋﺖ ﻭ ﺗﻤﻜﻴﻦ ﻭ ﺍﻧﻘﻴﺎﺩ ﻭ ّ‬

‫ﺍﻪﻠﻟ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪) .‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ‪ ،‬ﺍﻳﺎﻡ ﺗﺴﻌﻪ‪،‬ﺹ ‪(۴۶۷‬‬

‫‪ .۱۶‬ﺍ ّﻣﺎ ﺑﻴﺖ ﻋﺪﻝ ﺍﻟّﺬﻯ َﺟﻌﻠﻪ ﺍﻪﻠﻟُ ﻣﺼﺪ َﺭ ﻛﻞِّ َﺧﻴ ٍﺮ ﻭ ﻣﺼﻮﻧﴼ ﻣِ ﻦ ﻛﻞِّ ﺧﻄﺎِء ﺑﺎﻳﺪ ﺑﻪ ﺍﻧﺘﺨﺎﺏ ﻋﻤﻮﻣﻰ ﻳﻌﻨﻰ ﻧﻔﻮﺱ‬

‫ﻣﺆﻣﻨﻪ ﺗﺸﻜﻴﻞ ﺷﻮﺩ ﻭ ﺍﻋﻀﺎء ﺑﺎﻳﺪ ﻣﻈﺎﻫﺮ ﺗﻘﻮﺍﻯ ﺍﻟﻬﻰ ﻭ ﻣﻄﺎﻟﻊ ﻋﻠﻢ ﻭ ﺩﺍﻧﺎﻳﻰ 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

‫ﻣﺆﺳﺲ‬ ‫ﺗﺸﻜﻴﻞ ﺷﻮﺩ ﻭ ﺁﻥ ﺑﻴﻮﺕ ﻋﺪﻝ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺍﻳﻦ ﻣﺠﻤﻊ ﻣﺮﺟﻊ ّ‬ ‫ﻛﻞ ﺍﻣﻮﺭ ﺍﺳﺖ ﻭ ّ‬

‫ﺣﻞ ﮔﺮﺩﺩ ﻭ ﻭﻟﻰ ﺍﻣﺮ‬ ‫ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﻜﺎﻣﻰ ﻛﻪ ﺩﺭ ﻧﺼﻮﺹ ﺍﻟﻬﻰ ﻣﻮﺟﻮﺩ ﻧﻪ ﻭ ﺟﻤﻴﻊ ﻣﺴﺎﺋﻞ ﻣﺸﻜﻠﻪ ﺩﺭ ﺍﻳﻦ ﻣﺠﻠﺲ ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﺍﻳﻦ ﻣﺠﻠﺲ ﻭ ﻋﻀﻮ ﺍﻋﻈﻢ ﻣﻤﺘﺎﺯ ﻻﻳﻨﻌﺰﻝ؛ ﻭ ﺍﮔﺮ ﺩﺭ ﺍﺟﺘﻤﺎﻋﺎﺕ ﺑﺎﻟﺬّ ﺍﺕ ﺣﺎﺿﺮ ﻧﺸﻮﺩ‪ ،‬ﻧﺎﺋﺐ‬ ‫ﺍﻪﻠﻟ ﺭﺋﻴﺲ ّ‬

‫ﺣﻖ ﻋﻤﻮﻡ ﺿﺮﺭﻯ‬ ‫ﻭ ﻭﻛﻴﻠﻰ ﺗﻌﻴﻴﻦ ﻓﺮﻣﺎﻳﺪ ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻋﻀﻮﻯ ﺍﺯ ﺍﻋﻀﺎء ﮔﻨﺎﻫﻰ ﺍﺭﺗﻜﺎﺏ ﻧﻤﺎﻳﺪ ﻛﻪ ﺩﺭ ّ‬

‫ﺣﺎﺻﻞ ﺷﻮﺩ‪ ،‬ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺻﻼﺣﻴﺖ ﺍﺧﺮﺍﺝ ﺍﻭ ﺩﺍﺭﺩ ﻭ ﺑﻌﺪ ﻣﻠّﺖ ﺷﺨﺺ ﺩﻳﮕﺮ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺑﻴﺖ ﻋﺪﻝ‬ ‫ّ‬ ‫ﻣﺼﺪﺭ ﺗﺸﺮﻳﻊ ﺍﺳﺖ ﻭ ﺣﻜﻮﻣﺖ ﻗ ّﻮﮤ ﺗﻨﻔﻴﺬ؛ ﺗﺸﺮﻳﻊ ﺑﺎﻳﺪ ﻣﺆﻳّﺪ ﺗﻨﻔﻴﺬ ﮔﺮﺩﺩ ﻭ ﺗﻨﻔﻴﺬ ﺑﺎﻳﺪ ﻇﻬﻴﺮ ﻭ ُﻣﻌﻴﻦ ﺗﺸﺮﻳﻊ ﺷﻮﺩ‬

‫ﺗﺎ ﺍﺯ ﺍﺭﺗﺒﺎﻁ ﻭ ﺍﻟﺘﻴﺎﻡ ﺍﻳﻦ ﺩﻭ ﻗ ّﻮﺕ ﺑﻨﻴﺎﻥ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﻣﺘﻴﻦ ﻭ ﺭﺯﻳﻦ ﮔﺮﺩﺩ ﻭ ﺍﻗﺎﻟﻴﻢ ﺟﻨّﺔ ﺍﻟﻨّﻌﻴﻢ ﻭ ﺑﻬﺸﺖ ﺑﺮﻳﻦ‬ ‫ﺷﻮﺩ‪) .‬ﻫﻤﺎﻥ ﻣﺄﺧﺬ‪ ،‬ﺹ ‪(۴۷۰‬‬

‫ﻣﺒﺸﺮ‬ ‫ﺭﺏ ﺍﻋﻠﻰ ﻣﻈﻬﺮ ﻭﺣﺪﺍﻧﻴﺖ ﻭ ﻓﺮﺩﺍﻧﻴﺖ ﺍﻟﻬﻴّﻪ ﻭ ّ‬ ‫‪ .۱۷‬ﺍﺳﺎﺱ ﻋﻘﺎﺋﺪ ﺍﻫﻞ ﺑﻬﺎء ﺭﻭﺣﻰ َﻟ ُﻬ ُﻢ ﺍﻟﻔﺪﺍء‪ :‬ﺣﻀﺮﺕ ّ‬ ‫ﻣﻘﺪﺳﮥ‬ ‫ﺟﻤﺎﻝ ﻗﺪﻡ‪ ،‬ﺣﻀﺮﺕ ﺟﻤﺎﻝ ﺍﺑﻬﻰ ﺭﻭﺣﻰ ﻻﺣﺒّﺎﺋﻪ ﺍﻟﺜّﺎﺑﺘﻴﻦ ﻓﺪﺍء ﻣﻈﻬﺮ ﻛﻠّﻴﮥ ﺍﻟﻬﻴّﻪ ﻭ ﻣﻄﻠﻊ ﺣﻘﻴﻘﺖ ّ‬

‫ﻛﻞ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻭ ﻫﺮ ﻣﺴﺌﻠﮥ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺭﺍﺟﻊ ﺑﻪ‬ ‫ﺭﺑّﺎﻧﻴﻪ ﻭ ﻣﺎﺩﻭﻥ ُﻛ ‪‬ﻞ ﻋﺒﺎ ٌﺩ َﻟ ُﻪ ﻭ ُﻛ ‪‬ﻞ ﺑﺄﻣ ِﺮﻩِ ﻳﻌﻤﻠﻮﻥ‪ .‬ﻣﺮﺟﻊ ّ‬

‫ﺣﻖ ﻭ ﻣﺮﺍ ُﺩﺍﻪﻠﻟ ﺍﺳﺖ؛‬ ‫ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﻭ ﺑﻴﺖ ﻋﺪﻝ ﺁﻧﭽﻪ ﺑﺎﻻﺗ ّﻔﺎﻕ ﻭ ﻳﺎ ﺑﺎﻛﺜﺮﻳﺖ ﺁﺭﺍء ﺗﺤ ّﻘﻖ ﻳﺎﺑﺪ‪ ،‬ﻫﻤﺎﻥ ّ‬ ‫ﺭﺏ ﺍﻟﻤﻴﺜﺎﻕ؛ ﻭﻟﻰ ﻣﺮﺍﺩ ﺑﻴﺖ ﻋﺪﻝ‬ ‫ﺍﻟﺸﻘﺎﻕ ﻭ ﺃﻇﻬ َﺮ ﺍﻟﻨّﻔﺎﻕ ﻭ‬ ‫ﻋﻨﻪ َﻓ ُﻬ َﻮ ﻣِ ‪‬ﻤﻦ‬ ‫ﺍﺣﺐ ّ‬ ‫َﻣﻦ َﺗﺠﺎ َﻭ َﺯ ُ‬ ‫َ‬ ‫ﺃﻋﺮﺽ ﻋﻦ ّ‬ ‫ّ‬

‫ﻋﻤﻮﻣﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺟﻤﻴﻊ ﺑﻼﺩ ﺍﻧﺘﺨﺎﺏ ﺷﻮﺩ ﻳﻌﻨﻰ ﺷﺮﻕ ﻭ ﻏﺮﺏ‪ ،‬ﺍﺣﺒّﺎء ﻛﻪ ﻣﻮﺟﻮﺩﻧﺪ ﺑﻘﺎﻋﺪﮤ ﺍﻧﺘﺨﺎﺏ‬ ‫ﻣﺼﻄﻠﺤﻪ ﺩﺭ ﺑﻼﺩ ﻏﺮﺏ‪ ،‬ﻧﻈﻴﺮ ﺍﻧﮕﻠﻴﺲ‪ ،‬ﺍﻋﻀﺎﻳﻰ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﻨﺪ ﻭ ﺁﻥ ﺍﻋﻀﺎء ﺩﺭ ﻣﺤﻠّﻰ ﺍﺟﺘﻤﺎﻉ ﻛﻨﻨﺪ ﻭ ﺩﺭ‬

‫ﺁﻧﭽﻪ ﺍﺧﺘﻼﻑ ﻭﺍﻗﻊ ﻳﺎ ﻣﺴﺎﺋﻞ ﻣﺒﻬﻤﻪ ﻭ ﻳﺎ ﻣﺴﺎﺋﻞ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﻣﺬﺍﻛﺮﻩ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﺮ ﭼﻪ ﺗﻘ ّﺮﺭ ﻳﺎﺑﺪ ﻫﻤﺎﻥ ﻣﺎﻧﻨﺪ‬

‫ﻧﺺ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺑﻴﺖ ﻋﺪﻝ ﻭﺍﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺍﺯ ﻣﻌﺎﻣﻼﺕ ﺍﺳﺖ‪،‬‬ ‫ﻧﺎﺳﺦ ﺁﻥ ﻣﺴﺎﺋﻞ ﻧﻴﺰ ﺗﻮﺍﻧﺪ ﺑﻮﺩ؛‬ ‫ّ‬ ‫ِ‬ ‫ﻳﻌﻨﻰ ﺑﻴﺖ ﻋﺪﻝ ﺍﻟﻴﻮﻡ ﺩﺭ ﻣﺴﺌﻠﻪ ﺍﻯ ﻗﺎﻧﻮﻧﻰ ﻧﻬﺪ ﻭ ﻣﻌﻤﻮﻝ ﮔﺮﺩﺩ‪ ،‬ﻭﻟﻰ ﺑﻌﺪ ﺍﺯ ﺻﺪ ﺳﺎﻝ ﺣﺎﻝ ﻋﻤﻮﻣﻰ ﺗﻐﻴﻴﺮ‬

‫ﻛﻠّﻰ ﺣﺎﺻﻞ ﻧﻤﺎﻳﺪ‪ ،‬ﺍﺧﺘﻼﻑ ﺃﺯﻣﺎﻥ ﺣﺼﻮﻝ ﻳﺎﺑﺪ‪ ،‬ﺑﻴﺖ ﻋﺪﻝ ﺛﺎﻧﻰ ﺗﻮﺍﻧﺪ ﺁﻥ ﻣﺴﺌﻠﮥ ﻗﺎﻧﻮﻧﻴﻪ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪ ﺣﺴﺐ‬

‫‪٨‬‬

‫ﻧﺺ ﺻﺮﻳﺢ ﺍﻟﻬﻰ ﻧﻴﺴﺖ؛ ﻭﺍﺿﻊ ﺑﻴﺖ ﻋﺪﻝ‪ ،‬ﻧﺎﺳﺦ ﻧﻴﺰ ﺑﻴﺖ ﻋﺪﻝ‪) .‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ‪،‬‬ ‫ﺍﻗﺘﻀﺎﻯ ﺯﻣﺎﻥ ﻧﻤﺎﻳﺪ؛ ﺯﻳﺮﺍ ّ‬ ‫ﺍﻳﺎﻡ ﺗﺴﻌﻪ‪ ،‬ﺹ ‪(۴۷۶‬‬

‫ٍ‬ ‫ﻬﺎء‬ ‫ﻛﻞ‬ ‫ﺍﻫﻤﺎ ‪‬‬ ‫‪ .۱۸‬ﺑﺎﻳﺪ ّ‬ ‫ﻣﺨﺎﻟﻒ ﻓﻰ ﺿﻼﻝ ﻣﺒﻴﻦ ﻭ َﻋ َﻠﻴ ُ‬ ‫ﻛﻞ ﺍﻗﺘﺒﺎﺱ ﺍﺯ ﻣﺮﻛﺰ ﺍﻣﺮ ﻭ ﺑﻴﺖ ﻋﺪﻝ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﺎ َﻋﺪ ُ‬ ‫ﻜ ُﻢ ﺍﻟ َﺒ ُ‬ ‫‪٤‬‬ ‫ﺍﻻٔﺑﻬﻰ‪) .‬ﻫﻤﺎﻥ‪ ،‬ﺹ ‪(۴۸۴‬‬

‫‪٩‬‬

‫ﺑﻴﺎﻧﺎﺕ ﺷﻔﺎﻫﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫ﻣﻘﺪﺳﻪ؛‬ ‫‪ .۱۹‬ﻣﺎﺣﺼﻞ ﻛﻼﻡ ﺍﻳﻦ ﻛﻪ ﻋﺼﻤﺖ ﺫﺍﺗﻴﻪ‪ ،‬ﻣﺤﺼﻮﺭ ﺩﺭ ﻣﻈﺎﻫﺮ ﻛﻠّﻴﻪ ﻭ ﻋﺼﻤﺖ ﺻﻔﺎﺗﻴﻪ ﻣﻮﻫﻮﺏ ﻫﺮ ﻧﻔﺲ ّ‬ ‫ﻼ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺍﮔﺮ ﺑﻪ ﺷﺮﺍﺋﻂ ﻻﺯﻣﻪ ﻳﻌﻨﻰ ﺍﻧﺘﺨﺎﺏ ﺟﻤﻴﻊ ﻣﻠّﺖ ﺗﺸﻜﻴﻞ ﺷﻮﺩ ﺁﻥ ﻋﺪﻝ ﺩﺭ ﺗﺤﺖ‬ ‫ﻣﺜ ً‬

‫ﺣﻖ ﺍﺳﺖ؛ ﺁﻧﭽﻪ ﻣﻨﺼﻮﺹ ﻛﺘﺎﺏ ﻧﻪ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﺎﺗّﻔﺎﻕ ﺁﺭﺍء ﻳﺎ ﺍﻛﺜﺮﻳﺖ ﺩﺭ ﺁﻥ ﻗﺮﺍﺭﻯ‬ ‫ﻋﺼﻤﺖ ﻭ ﺣﻤﺎﻳﺖ ّ‬ ‫ﺩﻫﺪ‪ ،‬ﺁﻥ ﻗﺮﺍﺭ ﻭ ﺣﻜﻢ ﻣﺤﻔﻮﻅ ﺍﺯ ﺧﻄﺎﺳﺖ‪ .‬ﺣﺎﻝ‪ ،‬ﺍﻋﻀﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﺭﺍ ﻓﺮﺩﴽ ﻓﺮﺩ ﻋﺼﻤﺖ ﺫﺍﺗﻰ ﻧﻪ ﻭﻟﻜﻦ‬

‫ﺣﻖ ﺍﺳﺖ؛ ﺍﻳﻦ ﺭﺍ ﻋﺼﻤﺖ ﻣﻮﻫﻮﺏ ﻧﺎﻣﻨﺪ‪) .‬ﻣﻔﺎﻭﺿﺎﺕ‬ ‫ﻫﻴﺄﺕ ﺑﻴﺖ ﻋﺪﻝ ﺩﺭ ﺗﺤﺖ ﺣﻤﺎﻳﺖ ﻭ ﻋﺼﻤﺖ ّ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺹ ‪(۱۳۰‬‬

‫‪ .۲۰‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍ ﻣﻘ ّﺮﺭ ﻭ ﺗﺄﺳﻴﺲ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﻭﻇﻴﻔﻪ ﺍﻯ ﺳﻴﺎﺳﻰ ﻭ ﺩﻳﻨﻰ ﺑﻪ ﺁﻥ ﻣﺤ ّﻮﻝ ﻛﺮﺩﻧﺪ ﺗﺎ‬

‫ﺍﺗّﺤﺎﺩ ﺭﺍ ﺑﻪ ﺍﻋﻠﻰ ﺩﺭﺟﻪ ﺭﺳﺎﻧﺪ ﻭ ﻣﺬﻫﺐ ﻭ ﺳﻴﺎﺳﺖ ﺭﺍ ﺑﻪ ﻫﻢ ﻣﻤﺰﻭﺝ ﺳﺎﺯﺩ‪ .‬ﺍﻳﻦ ﻣﺸﺮﻭﻉ ﺗﺤﺖ ﺻﻴﺎﻧﺖ ﻧﻔﺲ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺳﺖ‪ .‬ﻳﻚ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﻳﺎ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻧﻴﺰ ﺗﺸﻜﻴﻞ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺍﺣﻜﺎﻡ ﺁﻥ ﺑﺎﻳﺪ ﻣﻨﻄﺒﻖ‬ ‫ﺑﺎ ﺍﻭﺍﻣﺮ ﻭ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎﺷﺪ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻣﻘ ّﺮﺭ ﻛﻨﺪ ﺟﻤﻴﻊ ﻧﻮﻉ ﺑﺸﺮ ﺑﺎﻳﺪ ﺍﻃﺎﻋﺖ ﻛﻨﻨﺪ‪.‬‬

‫ﻇﻞ‬ ‫ﺗﻮﺳﻂ ﺑﻴﻮﺕ ﻋﺪﻝ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﻣﻨﺼﻮﺏ ﻭ ﺗﺸﻜﻴﻞ ﻣﻰ ﺷﻮﺩ ﻭ ﺗﻤﺎﻡ ﻋﺎﻟﻢ ﺩﺭ ّ‬ ‫ﺍﻳﻦ ﺑﻴﺖ ﻋﺪﻝ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ّ‬

‫ﺍﺩﺍﺭﮤ ﺁﻥ ﺩﺭ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ‪) .‬ﺗﺮﺟﻤﮥ ﺧﻄﺎﺑﮥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻨﺪﺭﺝ ﺩﺭ ﺹ ‪Promulgation of ۴۵۵‬‬

‫‪(Universal peace‬‬

‫ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ‬ ‫‪ .۲۱‬ﻭ ﺍ ّﻣﺎ ﺁﻧﭽﻪ ﺭﺍﺟﻊ ﺑﻪ ﺗﺮﺗﻴﺐ ﻭ ﺗﻤﺸﻴﺖ ﺍﻣﻮﺭ ﺭﻭﺣﺎﻧﻴّﮥ ﺍﺣﺒّﺎ ﺍﺳﺖ ﻫﻤﺎﻧﺎ ﺗﻘﻮﻳﺖ ﺍﺳﺎﺱ ﻣﺤﺎﻓﻞ ّ‬

‫ﺭﻭﺣﺎﻧﻴﺴﺖ ﺩﺭ ﺗﻤﺎﻡ ﻧﻘﺎﻁ؛ ﭼﻪ ﻛﻪ ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ ﻣﺤﻜﻢ ﻣﺘﻴﻦ ﺩﺭ ﻣﺴﺘﻘﺒﻞ ﺍﻳﺎﻡ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺍﺳﺘﻮﺍﺭ‬

‫ﻜﻢ ﻭ ﻣﻌﺎﻧﻰ‬ ‫ﻭ ﺑﺮﻗﺮﺍﺭ ﮔﺮﺩﺩ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺑﻨﻴﺎﻥ ﺍﻋﻈﻢ ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ ﺍﻗﻮﻡ ﻣﺮﺗﻔﻊ ﺷﻮﺩ‪ ،‬ﻧﻮﺍﻳﺎﻯ ّ‬ ‫ﻣﻘﺪﺳﮥ ﺍﻟﻬﻴّﻪ ﻭ ِﺣ َ‬ ‫ﻛﻠّﻴّﻪ ﻭ ﺭﻣﻮﺯ ﻭ ﺣﻘﺎﺋﻖ ﻣﻠﻜﻮﺗﻴﻪ ﻛﻪ ﺩﺭ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﻛﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻏﻴﺒﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭﺩﻳﻌﻪ ﮔﺬﺍﺷﺘﻪ‪ ،‬ﺑﻪ‬

‫ﻣﻘﺪﺱ ﺭﻭﺣﺎﻧﻰ ﻃﻬﺮﺍﻥ‪،‬‬ ‫ﺗﺪﺭﻳﺞ ﻇﺎﻫﺮ ﻭ ﺁﺷﻜﺎﺭ ﮔﺮﺩﺩ ﻭ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ‪) .‬ﺍﺯ ﺗﻮﻗﻴﻊ ‪ ۱۹‬ﺩﺳﺎﻣﺒﺮ ‪ ۱۹۲۳‬ﺧﻄﺎﺏ ﺑﻪ ﻣﺤﻔﻞ ّ‬ ‫ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﻛﻪ‪ ،‬ﻃﺒﻊ ‪ ۱۰۵‬ﺑﺪﻳﻊ‪ ،‬ﺹ ‪(۴۷‬‬

‫ﺍﻋﻢ ﺍﺯ ﻣﺤﻠّﻰ ﻳﺎ ﻣﻠّﻰ‪ ،‬ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻧﺘﻈﺎﻡ‪ ،‬ﺷﻮﺭ ﻭ ﺣﺮﺍﺭﺕ ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ ﺗﺸﻜﻴﻞ‬ ‫‪ .۲۲‬ﻭﻗﺘﻰ ﺍﻳﻦ ﻣﺤﺎﻓﻞ‪ّ ،‬‬

‫ﺷﻮﺩ ﻭ ﻓ ّﻌﺎﻟﻴّﺖ ﺁﻥ ﻣﺆﺛّﺮ ﺑﺎﺷﺪ‪ ،‬ﺗﻨﻬﺎ ﻭﺳﻴﻠﮥ ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺗﺄﻣﻴﻦ ﮔﺮﺩﺩ ﻭ ﻓﺮﺍﻫﻢ ﺁﻳﺪ؛ ﻭ ﺯﻣﺎﻧﻰ ﻛﻪ ﺍﻳﻦ‬

‫ﻣﺠﺪﺩ ﻗﺮﺍﺭ‬ ‫ﻣﻌﻬﺪ ﺍﻋﻠﻰ ﺑﻪ ﻧﺤﻮ ﺍﺣﺴﻦ ﻭ ﺍﻧﺴﺐ ﺗﺄﺳﻴﺲ ﮔﺮﺩﺩ‪ ،‬ﻭﺿﻌﻴﺖ ﻛﻠّﻰ ﺭﺍ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻭ ﺍﻣﻌﺎﻥ ﻧﻈﺮ‬ ‫ّ‬ ‫ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﻭ ﺍﺻﻮﻟﻰ ﺭﺍ ﻭﺿﻊ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻛﻪ‪ ،‬ﻣﺎﺩﺍﻡ ﻛﻪ ﻣﺼﻠﺤﺖ ﺑﺪﺍﻧﺪ‪ ،‬ﺍﻣﻮﺭ ﺍﻣﺮﻳّﻪ ﺭﺍ ﻫﺪﺍﻳﺖ ﺧﻮﺍﻫﺪ‬

‫ﻧﻤﻮﺩ‪) .‬ﺗﺮﺟﻤﮥ ﻣﻜﺘﻮﺏ ‪ ۱۲‬ﻣﺎﺭﺱ ‪ ۱۹۲۳‬ﻣﻨﺪﺭﺝ ﺩﺭ ﺹ ‪(Bahá’í Administration ۴۱‬‬

‫‪ .۲۳‬ﻣﻮﻻﻯ ﻣﺤﺒﻮﺏ ﻣﺎ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﮥ ﻭﺻﺎﻳﺎ ﺍﺯ ﻣﺎ ﺧﻮﺍﺳﺘﻪ ﺍﻧﺪ ﻛﻪ ﻧﻪ ﺗﻨﻬﺎ ﺑﺪﻭﻥ ﻫﻴﭻ ﻗﻴﺪ ﻭ ﺷﺮﻃﻰ ﺁﻥ )ﻧﻈﻢ ﺑﺪﻳﻊ‬

‫ﺟﻬﺎﻥ ﺁﺭﺍﻯ ﺑﻬﺎءﺍﻪﻠﻟ( ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﻨﻴﻢ‪ ،‬ﺑﻠﻜﻪ ﻣﺰﺍﻳﺎﻯ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ ﺟﻤﻴﻊ ﺍﻫﻞ ﻋﺎﻟﻢ ﻣﺸﻬﻮﺩ ﻭ ﻣﻌﻠﻮﻡ ﺳﺎﺯﻳﻢ‪ .‬ﻣﺴﺎﻋﻰ‬

‫ﻣﺪﺗﻰ ﭼﻨﻴﻦ ﻛﻮﺗﺎﻩ ﻛﻪ ﺍﺯ ﺯﻣﺎﻥ ﺍﻳﺠﺎﺩ ﺁﻥ ﻣﻰ ﮔﺬﺭﺩ‪،‬‬ ‫ﺍﻫﻤﻴّﺖ ﺩﻗﻴﻖ ﺁﻥ ﺩﺭ ّ‬ ‫ﻣﺎ ﺑﺮﺍﻯ ﺗﺨﻤﻴﻦ ﺍﺭﺯﺵ ﻛﺎﻣﻞ ﻭ ﺩﺭﻙ ّ‬ ‫ﺍﻗﺪﺍﻣﻰ ﺑﺴﻴﺎﺭ ﺯﻭﺩﻫﻨﮕﺎﻡ ﻭ ﺟﺴﻮﺭﺍﻧﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﺮﺍﻯ ﺑﺮﺧﻮﺭﺩﺍﺭﻯ ﺍﺯ ﺩﺭﻛﻰ ﻭﺍﺿﺢ ﺗﺮ ﻭ ﻛﺎﻣﻞ ﺗﺮ ﺍﺯ ﺷﺮﺍﻳﻂ ﻭ‬

‫ﺩﻻﻻﺕ ﺁﻥ‪ ،‬ﺑﺎﻳﺪ ﺑﻪ ﺯﻣﺎﻥ ﻭ ﻫﺪﺍﻳﺎﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺍﻋﺘﻤﺎﺩ ﻛﻨﻴﻢ‪) ....‬ﺗﺮﺟﻤﮥ ﺗﻮﻗﻴﻊ ‪ ۲۳‬ﻓﻮﺭﻳﻪ ‪۱۹۲۴‬‬

‫ﻣﻨﺪﺭﺝ ﺩﺭ ﺹ ‪( Bahá’í Administration۶۲‬‬

‫‪ .۲۴‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺄﻛﻴﺪﺍﺕ ﻣﺘﺘﺎﺑﻌﮥ ﺷﺪﻳﺪﻩ ﺩﺭ ﺗﻘﻮﻳﺖ ﻭ ﻧﺼﺮﺕ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻴّﻪ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺍﺳﺎﺱ ﺍﻣﺮ ﺍﻪﻠﻟ ﺭﻭﺯﺑﻪ ﺭﻭﺯ‬ ‫ﻭﺳﻴﻊ ﺗﺮ ﻭ ﻣﺤﻜﻢ ﺗﺮ ﮔﺮﺩﺩ ﻭ ﺩﺭ ﻧﻈﺎﻡ ﺍﻟﻬﻰ ﺧﻠﻠﻰ ﻭﺍﺭﺩ ﻧﺸﻮﺩ ﻭ ﺭﻭﺍﺑﻄﻰ ﻣﺘﻴﻦ ﻭ ﺟﺪﻳﺪ ﺩﺭ ﺑﻴﻦ ﺷﺮﻕ ﻭ ﻏﺮﺏ‬

‫ﺍﻳﺠﺎﺩ ﮔﺮﺩﺩ ﻭ ﻭﺣﺪﺕ ﺑﻬﺎﺋﻰ ﻣﺤﻔﻮﻅ ﻣﺎ َﻧﺪ ﻭ ﺩﺭ َﺍﻧﻈﺎﺭ ﺍﻫﻞ ﻋﺎﻟﻢ ﺟﻠﻮﻩﺋﻰ ﺑﺪﻳﻊ ﻛﻨﺪ ﺗﺎ ﺑﺮ ﺍﺳﺎﺱ ﺍﻳﻦ ﻣﺤﺎﻓﻞ‪،‬‬

‫ِ‬ ‫ﺑﻨﻴﺎﻥ ﻋﺪﻝ ﺍﻟﻬﻰ ﺍﺳﺘﻮﺍﺭ ﮔﺮﺩﺩ ﻭ ﺑﺮ ﺍﻳﻦ ﺑﻴﻮﺕ ﻋﺪﻝ ﺧﺼﻮﺻﻰ ﻗﺼﺮ ﻣﺸﻴﺪ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﺯ ﺣﻴّﺰ ﺁﻣﺎﻝ ﺑﻪ‬

‫ﻛﻞ ﺍﻛﻨﺎﻑ ﻭ ﺍﻗﺎﻟﻴﻢ ﻣﺮﺗﻔﻊ ﻭ ﻣﺸﺘﻬﺮ ﮔﺮﺩﺩ؛ ﺁﻥ ﻭﻗﺖ ﺍﻳﻦ ﻫﻴﺌﺖ ﻣﺠﻠﻠّﻪ‬ ‫ﺣﻴّﺰ ﺷﻬﻮﺩ ﻭ ﻋﻤﻞ ﻗﺪﻡ ﻧﻬﺪ ﻭ ﺻﻴﺘﺶ ﺩﺭ ّ‬

‫ِ‬ ‫ﻣﺴﺘﻤ ّﺪ‬ ‫ﻣﺆﺳﺲ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻴّﻪ‬ ‫ﻛﻪ ﺑﺮ ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﻭ ﺭﺯﻳﻦ ﺗﻤﺎﻡ ﻣﻠّﺖ ﺑﻬﺎﺋﻰ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻣﺴﺘﻨﺪ ﻭ ‪‬‬

‫ﻭ ﻣﺴﺘﻔﻴﺾ‪ ،‬ﺑﻪ ﻭﺿﻊ ﻭ ﺍﺟﺮﺍﻯ ﻣﺸﺮﻭﻋﺎﺗﻰ ﻣﺘﻘﻨﻪ ﻭ ﺍﻗﺪﺍﻣﺎﺗﻰ ﻛﻠّﻴﻪ ﻭ ﺗﺄﺳﻴﺴﺎﺗﻰ ﺑﺎﻫﺮﻩ ﭘﺮﺩﺍﺯﺩ ﻭ ﺑﻪ ﺍﻳﻦ ﻭﺍﺳﻄﻪ ﺍﻣﺮ‬

‫ﺍﻪﻠﻟ ﺻﻴﺘﺶ ﺟﻬﺎﻧﮕﻴﺮ ﻭ ﻧﻮﺭﺵ ﻋﺎﻟﻢ ﺍﻓﺮﻭﺯ ﺷﻮﺩ‪) .‬ﺗﻮﻗﻴﻊ ﻣﻮﺭﺥ ‪ ۱۹۲۴‬ﺧﻄﺎﺏ ﺑﻪ ﺑﻬﺎﺋﻴﺎﻥ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻣﻨﺪﺭﺝ ﺩﺭ ﺻﻔﺤﻪ‬

‫‪ ۱۰‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﻛﻪ(‬

‫ﻻ ﻣﺤﺾ ﺍﺟﺮﺍﻯ ﺍﻳﻦ ﺍﻣﻮﺭ ﺗﺄﺳﻴﺲ ﮔﺸﺘﻪ ﻭ ﺛﺎﻧﻴﴼ ﻣﻘﺼﺪ ﺁﻥ ﺗﻬﻴّﮥ ﺗﻤﻬﻴﺪﺍﺕ ﻛﺎﻣﻠﮥ ﻣﺘﻘﻨﻪ‬ ‫‪ .۲۵‬ﺍﻳﻦ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻴّﻪ ﺍﻭ ً‬ ‫ﺍﺯ ﺑﺮﺍﻯ ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﻟﻬﻴﺴﺖ ﻛﻪ ﭼﻮﻥ ﺁﻥ ﻣﺤﻮﺭ ﻣﺮﻛﺰﻯ ﺍﻫﻞ ﺑﻬﺎء ﺩﺭ ﻧﻬﺎﻳﺖ ﺟﻼﻝ ﻭ ﺍﺗﻘﺎﻥ‬ ‫ﺍﺳﺘﻮﺍﺭ ﮔﺮﺩﺩ‪ ،‬ﺩﻭﺭﮤ ﺟﺪﻳﺪﻯ ﺭﺥ ﺑﮕﺸﺎﻳﺪ ﻭ ﻧﻌﻤﺎء ﻭ ﺍﻟﻄﺎﻑ ﺳﻤﺎﻭﻳﻪ ﺍﺯ ﺁﻥ ﻣﻨﻬﺪﺭ ﮔﺮﺩﺩ ﻭ ﻭﻋﻮﺩ ﻛﻠّﻴﻪ ﺟﻠﻮﻩ‬

‫ﻧﻤﺎﻳﺪ‪) .‬ﺗﻮﻗﻴﻊ ‪ ۳۰‬ﺍﻛﺘﺒﺮ ‪ ۱۹۲۳‬ﺧﻄﺎﺏ ﺑﻪ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻃﻬﺮﺍﻥ‪ ،‬ﻣﻨﺪﺭﺝ ﺩﺭ ﺻﻔﺤﻪ ‪ ۶۲‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﻛﻪ(‬

‫‪ .۲۶‬ﻭ ﺍ ّﻣﺎ ﺩﺭﺑﺎﺭﮤ ﺭﻭﺷﻰ ﻛﻪ ﺑﺮﺍﻯ ﺍﻧﺘﺨﺎﺏ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻴّﮥ ﻣﻠّﻴّﻪ ﺑﺎﻳﺪ ﺍﺗّﺨﺎﺫ ﻧﻤﻮﺩ‪ ،‬ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﺘﻦ ﻭﺻﻴﺖ‬ ‫ﻧﺎﻣﮥ ﻣﻮﻻﻯ ﻣﺤﺒﻮﺏ ﻣﺎ ﻫﻴﭻ ﺍﺷﺎﺭﻩ ﺍﻯ ﺑﻪ ﻧﺤﻮﮤ ﺍﻧﺘﺨﺎﺏ ﺍﻳﻦ ﻣﺤﺎﻓﻞ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺍ ّﻣﺎ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺍ ّﻭﻟﻴﻦ ﺍﻟﻮﺍﺡ‬ ‫ﻣﺒﺎﺭﻙ ﺧﻄﺎﺏ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﺍﺣﺒّﺎﻯ ﺍﻳﺮﺍﻥ ﺑﻴﺎﻥ ﺻﺮﻳﺢ ﺯﻳﺮ ﻣﺴﻄﻮﺭ ﻭ ﻣﻮﺟﻮﺩ‪:‬‬

‫ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﻛﻪ ﺟﻤﻴﻊ ﺍﺣﺒّﺎء ﺩﺭ ﻫﺮ ﺩﻳﺎﺭ ﻭﻛﻼﺋﻰ ﺗﻌﻴﻴﻦ ﻧﻤﺎﻳﻨﺪ ﻭ ﺁﻧﺎﻥ ﻧﻔﻮﺳﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻨﻨﺪ ﻭ‬

‫ﺁﻥ ﻧﻔﻮﺱ ﻫﻴﺌﺘﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﻨﺪ ﺁﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ‪.‬‬

‫‪٥‬‬

‫ﺨﺺ ﻣﻰ ﺳﺎﺯﺩ ﻛﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﺮﺍﻯ ﺗﺸﻜﻴﻞ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﻙ ﺑﻪ ﻭﺿﻮﺡ ﻣﺸ ّ‬

‫ﺑﺎﻟﺼﺮﺍﺣﻪ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﮥ ﻭﺻﺎﻳﺎ ﻣﺬﻛﻮﺭ‪" ،‬ﺁﻥ‬ ‫ﺍﻧﺘﺨﺎﺑﺎﺕ ﺳﻪ ﺩﺭﺟﻪ ﺍﻯ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﻭ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ‬ ‫ّ‬

‫ﺑﻴﻮﺕ ﻋﺪﻝ )ﺧﺼﻮﺻﻰ(‪ ٦‬ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﺪ"‪ ٧‬ﻭﺍﺿﺢ ﺍﺳﺖ ﻛﻪ ﺍﻋﻀﺎ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻫﺪﺍﻳﺎﺕ‬ ‫ﺗﻮﺳﻂ ﺍﺣﺒّﺎء ﺩﺭ ﺍﻳﺎﻻﺕ ﻣﺮﺑﻮﻃﮥ ﺧﻮﺩ ﺍﻧﺘﺨﺎﺏ ﺷﻮﻧﺪ‪ .‬ﺑﺎ ّ‬ ‫ﺑﺎﻳﺪ ﺑﻪ ﻃﻮﺭ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ ّ‬

‫ﺗﻜﻤﻴﻠﻰ‪ ،‬ﺍﺻﻠﻰ ﻛﻪ ﺩﺭ ﻣﻜﺘﻮﺏ ﻣﻮ ّﺭﺥ ‪ ۱۲‬ﻣﺎﺭﺱ ‪ ۱۹۲۳‬ﺍﻳﻦ ﻋﺒﺪ ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﻣﺴﺘﻠﺰﻡ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺣﺒّﺎﻯ‬

‫ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﻳﻚ ﺍﺯ ﻣﻤﺎﻟﻚ ﺗﻌﺪﺍﺩ ﻣﻌﻴّﻨﻰ ﺍﺯ ﻭﻛﻼء ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻨﻨﺪ ﻛﻪ ﺁﻧﻬﺎ ﻧﻴﺰ ﺑﻪ ﻧﻮﺑﮥ ﺧﻮﺩ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻣﻠّﻰ‬

‫ﻣﻘﺪﺱ‬ ‫ﺧﻮﻳﺶ )ﻳﻌﻨﻰ ﺑﻴﺖ ﻋﺪﻝ ﺧﺼﻮﺻﻰ ﻳﺎ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ( ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ .‬ﺍﻣﺘﻴﺎﺯ ﻭ ﻭﻇﻴﻔﮥ ّ‬

‫ﺁﻧﻬﺎ ﺩﺭ ﺯﻣﺎﻥ ﻣﻌﻴّﻦ‪ ،‬ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪) .‬ﺗﺮﺟﻤﮥ ﺗﻮﻗﻴﻊ ‪ ۱۲‬ﻣﻰ ‪ ۱۹۲۴‬ﺩﺭ ﺻﻔﺤﻪ ‪۸۴‬‬

‫‪(Bahá’í Administration‬‬

‫‪ .۲۷‬ﺑﺎﻳﺪ ﻳﺎﺩﺁﻭﺭ ﺷﺪ ﻛﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻣﺤﻠّﻰ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺗﺸﺮﻳﻊ ﮔﺸﺘﻪ ﻭ ﺩﺭ ﺍﻟﻮﺍﺡ‬

‫ﻭﺻﺎﻳﺎء ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﺑﻪ ﻧﺎﻡ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺧﺼﻮﺻﻰ ﺗﺴﻤﻴﻪ ﺷﺪﻩ ﺍﺳﺖ؛ ﻭ ﺍﻳﻦ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﺭﺍ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻌﻨﻮﺍﻥ ﺣﻠﻘﮥ ﺍﺗّﺼﺎﻝ ﻭ ﻫﻴﺌﺖ ﺭﺍﺑﻂ ﺑﻴﻦ ﺑﻴﻮﺕ ﻋﺪﻝ ﻣﺤﻠّﻰ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺑﻮﺟﻮﺩ‬ ‫ﺁﻭﺭﺩﻩﺍﻧﺪ‪ .‬ﺑﻌﻼﻭﻩ‪ ،‬ﻃﺮﻳﻖ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺑﻴﻮﺕ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﻭ ﺧﺼﻮﺻﻰ ﻧﻴﺰ ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﻭ ﺑﻌﻀﻰ ﺩﻳﮕﺮ ﺍﺯ‬

‫ﺍﻟﻮﺍﺡ ﺁﻥ ﺣﻀﺮﺕ ﺗﺒﻴﻴﻦ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺸﺮﻭﻋﺎﺕ ﺻﻨﺪﻭﻗﻬﺎﻯ ﻣﺤﻠّﻰ ﻭ ﻣﻠّﻰ ﺭﺍ‬

‫ﻛﻪ ﺣﺎﻝ ﺍﺯ ﻣﻠﺤ ّﻘﺎﺕ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﺤﻠّﻰ ﻭ ﻣﻠّﻰ ﺍﺳﺖ‪ ،‬ﻣﻜ ّﺮﺭﴽ‪ ،‬ﻫﻢ ﺩﺭ ﺍﻟﻮﺍﺣﻰ ﺧﻄﺎﺏ ﺑﻴﺎﺭﺍﻥ ﺷﺮﻕ ﻭ ﻧﻴﺰ‬ ‫ﺩﺭ ﺁﺛﺎﺭ ﻭ ﺑﻴﺎﻧﺎﺕ ﺳﺎﺋﺮﻩ‪ ،‬ﺗﺄﺳﻴﺲ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺑﻌﻼﻭﻩ‪ ،‬ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺘﻌﺪﺩﻩ ﺍﺵ ﺑﻜﻤﺎﻝ ﻭﺿﻮﺡ ﻭ‬

‫‪١٢‬‬

‫ﺻﺮﺍﺣﺖ ﻣﻄﺎﻟﺒﻰ ﭼﻨﺪ ﺭﺍ ﺩﺭﺑﺎﺭﮤ ﺗﺸﻜﻴﻼﺕ ﺑﻬﺎﺋﻰ ﺫﻛﺮ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ؛ ﺍﺯ ﻗﺒﻴﻞ ﺳﭙﺮﺩﻥ ﺯﻣﺎﻡ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺑﻪ‬

‫ﻣﻨﺘﺨﺒﮥ ﻣﺤﻔﻞ‪ ،‬ﻟﺰﻭﻡ ﺍﻃﺎﻋﺖ ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺍﺯ ﺭﺃﻯ ﻣﺤﻔﻞ‪ ،‬ﺗﺮﺟﻴﺢ ﺍﺗّﻔﺎﻕ ﺁﺭﺍء ﺑﺮ ﺍﻛﺜﺮﻳﺖ‬ ‫ﺩﺳﺖ ﺍﻣﻨﺎء‬ ‫َ‬ ‫ﺁﺭﺍء ﺩﺭ ﻣﺼ ّﻮﺑﺎﺕ ﻣﺤﻔﻞ‪ ،‬ﻗﺎﻃﻊ ﺑﻮﺩﻥ ﺭﺃﻯ ﺍﻛﺜﺮﻳﺖ‪ ،‬ﻟﺰﻭﻡ ﻧﻈﺎﺭﺕ ﺑﺮ ﻧﺸﺮﻳﺎﺕ ﺑﻬﺎﺋﻰ‪ .‬ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻫﻤﻪ ﺩﺭ‬ ‫ﻣﺘﻌﺪﺩﻯ ﻛﻪ ﺩﺭ ﺍﻗﻄﺎﺭ ﻋﺎﻟﻢ ﻣﻨﺘﺸﺮ ﺍﺳﺖ ﺻﺮﻳﺤﴼ ﻣﺬﻛﻮﺭ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﮔﺮ ﻛﺴﻰ ﻓﻘﻂ ﺗﻌﺎﻟﻰ ﺍﻧﺴﺎﻧﻰ ﻭ‬ ‫ﺍﻟﻮﺍﺡ‬ ‫ّ‬

‫ﺍﺟﺘﻤﺎﻋﻰ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺑﭙﺬﻳﺮﺩ‪ ،‬ﻭﻟﻰ ﺍﺯ ﻓﺮﺍﺋﺾ ﺩﻳﮕﺮﻯ ﻛﻪ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻩ ﭼﺸﻢ ﺑﭙﻮﺷﺪ ﻭ ﺑﻪ ﺁﻧﻬﺎ ﺍﻋﺘﻨﺎﻳﻰ‬

‫ﻣﻘﺪﺳﮥ ﺁﻥ ﺣﻀﺮﺕ ﺧﻴﺎﻧﺖ ﻭﺭﺯﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﻨﻤﺎﻳﺪ‪ ،‬ﻧﺴﺒﺖ ﺑﻪ ﻣﻨﻮﻳّﺎﺕ ّ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻜ ّﺮﺭﴽ ﺗﺄﻳﻴﺪ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﻛﻪ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﺍﻣﺮﻭﺯ ﺑﺎ ﺑﻴﻮﺕ ﻋﺪﻝ ﺁﻳﻨﺪﻩ ﻫﺮ ﺩﻭ ﻳﻜﻰ‬

‫ﺍﺳﺖ ﻭ ﺗﻔﺎﻭﺗﻰ ﺑﺎ ﻫﻢ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺣﺘﻰ ﺩﺭ ﻟﻮﺣﻰ ﺧﻄﺎﺏ ﺑﻪ ﺍﻋﻀﺎء ﺍ ّﻭﻟﻴﻦ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﺷﻴﻜﺎﻏﻮ‪ ،‬ﻳﻌﻨﻰ ﺍ ّﻭﻟﻴﻦ‬

‫ﻫﻴﺌﺖ ﻣﻨﺘﺨﺒﮥ ﺑﻬﺎﺋﻰ ﺩﺭ ﺁﻣﺮﻳﻜﺎ‪ ،‬ﺁﻥ ﻣﺤﻔﻞ ﺭﺍ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺷﻬﺮ ﺷﻴﻜﺎﻏﻮ ﻣﺨﺎﻃﺐ ﺳﺎﺧﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﺑﺎ‬ ‫ﻗﻠﻢ ﻣﺒﺎﺭﻛﺶ ﺛﺎﺑﺖ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻴّﮥ ﻛﻨﻮﻧﻰ ﻫﻤﺎﻥ ﺑﻴﻮﺕ ﻋﺪﻟﻰ ﻫﺴﺘﻨﺪ ﻛﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺗﺄﺳﻴﺲ‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﺑﺪﻻﺋﻠﻰ ﻣﺸﻬﻮﺩ ﻣﻘﺘﻀﺎﻯ ﺣﻜﻤﺖ ﭼﻨﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﻫﻴﺌﺖ ﺍﻣﻨﺎﻯ ﻣﻨﺘﺨﺒﮥ ﺟﺎﻣﻌﻪﻫﺎﻯ ﺑﻬﺎﺋﻰ‬

‫ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ ﻣﻮ ّﻗﺘﴼ ﺑﻪ ﺍﺳﻢ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﺷﻬﺮﺕ ﻳﺎﺑﻨﺪ‪ .‬ﺩﺭ ﺁﻳﻨﺪﻩ ﭼﻮﻥ ﻣﻘﺎﺻﺪ ﻭ ﻣﻘﺎﻡ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﻴﺸﺘﺮ ﻣﻔﻬﻮﻡ‬

‫ﻭ ﺷﻨﺎﺧﺘﻪ ﺷﻮﺩ‪ ،‬ﺁﻥ ﻫﻴﺌﺖ ﻫﺎ ﺑﻪ ﺍﺳﻢ ﺍﺻﻠﻰ ﻳﻌﻨﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻧﺎﻣﻴﺪﻩ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ .‬ﺍ ّﻣﺎ ﺍﻳﻦ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ‬

‫ﺍﻣﺮﻭﺯ ﻓﻘﻂ ﻧﺎﻣﺸﺎﻥ ﺩﺭ ﺁﻳﻨﺪﻩ ﺗﻐﻴﻴﺮ ﻧﻤﻰ ﻳﺎﺑﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻭ ﻣﺴﺌﻮﻟﻴّﺖﻫﺎﻯ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﻛﻪ ﻣﻨﺎﺳﺐ ﻭ ﻣﻄﺎﺑﻖ‬

‫ﺑﺎ ﺷﻨﺎﺳﺎﻳﻰ ﺑﻴﺸﺘﺮ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎﺷﺪ ﺑﺮ ﻭﻇﺎﺋﻒ ﻛﻨﻮﻧﻰ ﺁﻧﻬﺎ ﺍﻓﺰﻭﺩﻩ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺁﺋﻴﻦ‬ ‫ﺑﻬﺎﺋﻰ ﺭﺍ ﻓﻘﻂ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻧﻈﺎﻡ ﺩﻳﻨﻰ ﻧﻤﻰ ﺷﻨﺎﺳﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺻﻮﺭﺕ ﺩﻳﻦ ﺭﺳﻤﻰ ﻳﻚ ﻛﺸﻮﺭ ﻣﺴﺘﻘﻞ ﺩﺭ‬

‫ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﭼﻮﻥ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺩﺭ ﺟﻤﻬﻮﺭ ﺧﻼﺋﻖ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻧﻔﻮﺫ ﻧﻤﺎﻳﺪ ﻭ ﺣ ّﻘﺎﻧﻴﺘﺶ ﺑﻪ ﻗﺒﻮﻝ ﺍﻛﺜﺮﻳﺖ ﻣﺮﺩﻡ‬

‫ﺑﻌﻀﻰ ﺍﺯ ﻛﺸﻮﺭﻫﺎﻯ ﻣﺴﺘ ّﻘﻞ ﺟﻬﺎﻥ ﺩﺭ ﺁﻳﺪ‪ ،‬ﺁﻥ ﻭﻗﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ﺫﺭﻭﮤ ﻗﺪﺭﺕ ﻭ ﺳﻠﻄﮥ ﺧﻮﺩ ﺧﻮﺍﻫﺪ‬

‫ﺭﺳﻴﺪ ﻭ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﻋﻠﻰ ﻣﻘﺎﻡ ﻣﻤﺎﻟﻚ ﻣﺘّﺤﺪﮤ ﺑﻬﺎﺋﻰ ﺟﻤﻴﻊ ﺣﻘﻮﻕ ﻭ ﻭﻇﺎﺋﻒ ﻭ ﻣﺴﺌﻮﻟﻴّﺖﻫﺎﻯ ﻣﺘﻌﻠّﻖ ﺑﻪ ﻳﻚ‬ ‫ﺣﻜﻮﻣﺖ ﻋﻠﻴﺎﻯ ﺟﻬﺎﻧﻰ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪.‬‬

‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎﻳﺪ ﻣﺘﺬ ّﻛﺮ ﺷﺪ ﻛﻪ ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻫﺮﮔﺰ ﻣﺸﺮﻭﻁ ﺑﺮ ﺍﻳﻦ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺍ ّﻭﻝ ﺑﺎﻳﺪ‬

‫ﻋﺎ ّﻣﮥ ﻣﺮﺩﻡ ﺟﻬﺎﻥ‪ ،‬ﺣﺘّﻰ ﺍﻛﺜﺮﻳﺖ ﺟﻤﻌﻴﺖ ﻳﻚ ﻛﺸﻮﺭ‪ ،‬ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻳﻜﻰ ﺍﺯ‬

‫ﺍﻟﻮﺍﺡ ﺍ ّﻭﻟﻴﮥ ﺧﻮﻳﺶ ﺍﻣﻜﺎﻥ ﺗﺸﻜﻴﻞ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺧﻮﻳﺶ ﺑﻴﺎﻥ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺍﮔﺮ ﺍﻭﺿﺎﻉ ﻭ‬

‫ﻻ ﻗﺪﻡﻫﺎﻯ ﺍ ّﻭﻟﻴّﻪ ﺭﺍ‬ ‫ﺍﺣﻮﺍﻝ ﻧﺎﻣﺴﺎﻋﺪ ﺣﻜﻮﻣﺖ ﻋﺜﻤﺎﻧﻰ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺣﺘﻤﺎ ً‬

‫ﺑﺮﺍﻯ ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺮﻣﻰ ﺩﺍﺷﺘﻨﺪ ﻭ ﺣﺘّﻰ ﺍﮔﺮ ﻣﺤﻴﻂ ﻣﺴﺎﻋﺪﻯ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰ ﺁﻣﺪ ﻛﻪ ﺑﻬﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ‬

‫ﻭ ﻛﺸﻮﺭﻫﺎﻯ ﻫﻤﺠﻮﺍ ِﺭ ﺗﺤﺖ ﺗﺴﻠّﻂ ﺭﻭﺳﻴﻪ ﻣﻰ ﺗﻮﺍﻧﺴﺘﻨﺪ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺧﻮﺩ ﺭﺍ ﻃﺒﻖ ﺍﺻﻮﻟﻰ ﻛﻪ ﺣﻀﺮﺕ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻌﻴﻦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﻨﺪ ﺩﻳﮕﺮ ﻣﺎﻧﻌﻰ ﺩﺭ ﺗﺸﻜﻴﻞ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺩﺭ ﻣﻴﺎﻥ ﻧﺒﻮﺩ‪ .‬ﺯﻳﺮﺍ‬

‫ﻭﻇﻴﻔﮥ ﻣﺤﺎﻓﻞ ﻣﻠّﻴّﮥ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻮﺟﺐ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﻣﺴﺘﻘﻴﻤﴼ ﺍﻋﻀﺎء ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ‬

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‫ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﻨﺪ ﻭ ﺗﺎ ﺯﻣﺎﻧﻰ ﻛﻪ ﺍﻋﻀﺎء ﺁﻥ ﻣﺤﺎﻓﻞ ﻗﺎﺩﺭ ﻧﺒﺎﺷﻨﺪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻧﻤﺎﻳﻨﺪﮤ ﻛﺎﻣﻞ ﺑﻬﺎﺋﻴﺎﻥ ﻛﺸﻮﺭ ﺧﻮﺩ‬

‫ﺍﻧﺠﺎﻡ ﻭﻇﻴﻔﻪ ﻧﻤﺎﻳﻨﺪ ﻭ ﻧﻴﺰ ﻣﺎﺩﺍﻡ ﻛﻪ ﺩﺭ ﺧﺪﻣﺎﺕ ﺧﻮﻳﺶ ﺑﻪ ﻫﻴﻜﻞ ﺍﻣﺮ ﺍﻪﻠﻟ ﺗﺠﺮﺑﻪ ﻭ ﻣﺘﺎﻧﺖ ﻭ ﻛﻤﺎﻝ ﻻﺯﻡ ﺭﺍ‬ ‫ﻣﻘﺪﺱ ﻣﺒﺎﺷﺮﺕ ﻭﺭﺯﻧﺪ ﻭ ﭘﺎﻳﻪ ﺍﻯ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﺑﺮﺍﻯ‬ ‫ﻧﻴﺎﻓﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﻟﺒﺘﻪ ﻗﺎﺩﺭ ﻧﺨﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺁﻥ ﻭﻇﻴﻔﮥ ّ‬

‫ﺗﺸﻜﻴﻞ ﭼﻨﺎﻥ ﻣﻌﻬﺪ ﺍﻋﻼﻳﻰ ﺩﺭ ﺟﻬﺎﻥ ﺑﻬﺎﺋﻰ ﺗﺪﺍﺭﻙ ﺑﻴﻨﻨﺪ‪.‬‬

‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺍﺧﺘﻴﺎﺭﺍﺗﻰ ﺭﺍ ﻛﻪ ﺣﻀﺮﺕ‬ ‫ﻭ ﻧﻴﺰ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻫﻞ ﺑﻬﺎء ﺑﺎﻳﺪ ﺑﺪﺍﻧﺪ ﻛﻪ ّ‬

‫ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺗﻔﻮﻳﺾ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺳﻠﺐ‬

‫ﻧﻤﻰ ﻧﻤﺎﻳﺪ ﻭ ﺑﻪ ﻫﻴﭻ ﻋﻨﻮﺍﻥ ﺑﺎ ﻣﻨﺪﺭﺟﺎﺕ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﻭ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺗﻀﺎ ّﺩﻯ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﻧﻤﻰ ﺁﻭﺭﺩ‬

‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺮ ﻭﻗﺮ ﻭ‬ ‫ﻭ ﻫﺮﮔﺰ ﺩﺳﺘﻮﺭﺍﺕ ﻣﻨﺰﻟﮥ ﻣﺒﺎﺭﻛﻪ ﺍﺵ ﺭﺍ ﺑﺎﻃﻞ ﻧﻤﻰ ﺳﺎﺯﺩ؛ ﺑﻠﻜﻪ ﺑﺮ ﻋﻜﺲ‪ّ ،‬‬

‫ﺍﻋﺘﺒﺎﺭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﻰ ﺍﻓﺰﺍﻳﺪ ﻭ ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﺳﺮ ﻣﻮﻳﻰ ﺑﻪ ﺣﺮﻳﻢ ﺣﻜﻮﻣﺖ ﻭ ﻭﻇﺎﺋﻔﺶ ﻛﻪ ﺩﺭ ﻧﺼﻮﺹ‬

‫ﻣﺒﺎﺭﻛﻪ ﻣﺼ ّﺮﺡ ﮔﺸﺘﻪ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﻣﻘﺎﻡ ﻣﻨﻴﻌﺶ ﺭﺍ ﺛﺒﺎﺕ ﻣﻰ ﺑﺨﺸﺪ ﻭ ﻭﺣﺪﺗﺶ ﺭﺍ ﺣﻔﻆ ﻣﻰﻛﻨﺪ ﻭ ﻣﺠﻬﻮﺩﺍﺗﺶ‬

‫ﺭﺍ ﻣﺪﺍﻭﻣﺖ ﻣﻰ ﺩﻫﺪ‪ .‬ﻣﺎ ﻫﻨﻮﺯ ﺍﺯ ﻟﺤﺎﻅ ﺯﻣﺎﻧﻰ ﺑﻪ ﺍﻳﻦ ﺳﻨﺪ ﻋﻈﻴﻢ‪ ،‬ﻳﻌﻨﻰ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ‪ ،‬ﺑﺴﻴﺎﺭ ﻧﺰﺩﻳﻜﻴﻢ ﻭ ﺍﺯ‬

‫ﺍﻃﻼﻉ ﺑﺮ ﺍﺳﺮﺍﺭ ﻣﻜﻨﻮﻧﻪﺍﺵ ﻋﺎﺟﺰ ﻭ ﻧﺎﺗﻮﺍﻥ‪ .‬ﻓﻘﻂ ﻧﺴﻞﻫﺎﻯ ﺁﻳﻨﺪﻩ ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﺑﺮ ﻗﺪﺭ‬ ‫ﺍﺩﺭﺍﻙ ﻛﺎﻣﻞ ﻣﻀﺎﻣﻴﻨﺶ ﻭ ﺍﺯ ّ‬

‫ﻭ ﻣﻨﺰﻟﺖ ﺍﻳﻦ ﺷﺎﻫﻜﺎﺭ ﺍﻟﻬﻰ ﻛﻪ ﺩﺳﺖ ﻗﺪﺭﺕ ﻣﻬﻨﺪﺱ ﺍﻋﻈﻢ ﻋﺎﻟﻢ ﺑﺮﺍﻯ ﻭﺣﺪﺕ ﻭ ﻧﺼﺮﺕ ﺍﻣﺮ ﺟﻬﺎﻧﮕﻴﺮﺵ‬

‫ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﻓﻰ ﺍﻟﺠﻤﻠﻪ ﻭﻗﻮﻑ ﻳﺎﺑﻨﺪ‪ .‬ﻓﻘﻂ ﺁﻳﻨﺪﮔﺎﻧﻨﺪ ﻛﻪ ﻗﺎﺩﺭﻧﺪ ﺍﺭﺯﺵ ﺗﺄﻛﻴﺪﺍﺕ ﺷﮕﻔﺖﺍﻧﮕﻴﺰﻯ ﺭﺍ ﻛﻪ ﺩﺭ‬

‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﻧﻬﺎﺩﻩ ﺷﺪﻩ‪ ،‬ﺩﺭﻳﺎﺑﻨﺪ‪) .‬ﺗﻮﻗﻴﻊ ‪ ۲۷‬ﻓﻮﺭﻳﻪ‬ ‫ﻣﺆﺳﺴﮥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ ّ‬ ‫ﺍﻳﻦ ﺳﻨﺪ ﻋﻈﻴﻢ ﺑﺮ ﺩﻭ ّ‬ ‫‪ ،۱۹۲۹‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪(۱۰‬‬

‫ﺍﺱ ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﻭ ﺭﺯﻳﻦ ﻣﺤﺎﻓﻞ ﻣﺤﻠّﻴﮥ ﺭﻭﺣﺎﻧﻴّﻪ ﺩﺭ ﻫﺮ‬ ‫‪ .۲۸‬ﺍﻋﻤﺪﮤ ﻣﺤﺎﻓﻞ ّ‬ ‫ﻣﻘﺪﺳﮥ ﻣﺮﻛﺰﻯ ﺍﻫﻞ ﺑﻬﺎء ﻣﺘﺪ ّﺭﺟﴼ ﺑﺮ ّ‬

‫ﻛﺸﻮﺭﻯ ﺛﺎﺑﺖ ﻭ ﺍﺳﺘﻮﺍﺭ ﮔﺮﺩﺩ ﻭ ﺑﺮ ﺍﻳﻦ ﺍﻋﻤﺪﮤ ﻣﺠﻠّﻠﻪ ﻗﺼﺮ ﻣﺸﻴﺪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻤﺶ ﻣﺮﺗﻔﻊ ﻭ ﻣﻨﺼﻮﺏ ﺷﻮﺩ ﻭ‬

‫ﻦ ﺃﻗﺼﺎﻫﺎ ﺍﻟﻰ ﺃﻗﺼﺎﻫﺎ‪ ،‬ﻣﺤ ّﻘﻖ ﻭ‬ ‫ﺩﺭ ﻗﻄﺐ ﺍﻣﻜﺎﻥ ﺳﺮ ﺑﺮﺍﻓﺮﺍﺯﺩ ﻭ ﻭﺣﺪﺕ ﺟﻤﻊ ﺍﻫﻞ ﺑﻬﺎء ﺭﺍ ﺑﺮ ﺭﻭﻯ ﺯﻣﻴﻦ‪ ،‬ﻣِ ْ‬ ‫ﻳﻤﻜﻦ ﻓِﻰ ﺍﻻﺑﺪﺍﻉ ﺗﺮﻭﻳﺞ ﻭ ﺗﻄﺒﻴﻖ ﻭ‬ ‫ﻣﺠﺴﻢ ﺳﺎﺯﺩ‪ .‬ﺍﺣﻜﺎﻡ ﻣﻨﺼﻮﺻﮥ ﻛﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺳﺶ ِﺑﺄﺣﺴﻦ ﻣﺎ‬ ‫ّ‬ ‫ُ‬

‫ﺗﻨﻔﻴﺬ ﻳﺎﺑﺪ ﻭ ﺍﺯ ﺁﻥ ﺳﺮﭼﺸﻤﮥ ﻧﻈﻢ ﺍﻟﻬﻰ ﻣﺎء ﺣﻴﻮﺍﻥ ﻛﻪ ﻛﺎﻓﻞ ﺣﻴﺎﺕ ﺍﺑﺪﻳّﻪ ﻭ ﺩﺍﻓﻊ ﺷﺮﻭﺭ ﻭ ﻣﻜﺎﺭﮤ ﻋﻮﺍﻟﻢ ﺗﺮﺍﺑﻴﻪ ﻭ‬ ‫ﺷﺎﻓﻰ ﺍﺳﻘﺎﻡ ﻭ ﻋﻠﻞ ﻣﺰﻣﻨﻪ ﺍﺳﺖ ﺑﺮ ﺗﻤﺎﻡ ﺍﻗﻮﺍﻡ ﻭ ﻣﻠﻞ ﻣﺘﺒﺎﻳﻨﮥ ﻣﺘﺒﺎﻏﻀﮥ ﺟﻬﺎﻥ ﺟﺎﺭﻯ ﻭ ﺳﺎﺭﻯ ﮔﺮﺩﺩ؛ ﺳﻠﻄﮥ‬

‫ﻇﺎﻫﺮﮤ ﺍﺳﻢ ﺍﻋﻈﻢ ﺯﻟﺰﻟﻪ ﺑﻪ ﺍﺭﻛﺎﻥ ﻣﻤﺎﻟﻚ ﻭ ُﺑﻠﺪﺍﻥ ﺍﻧﺪﺍﺯﺩ ﻭ ﻋﻠﻤﺎﻯ ﺭﺳﻮﻡ ﺍﺯ ﻫﺮ ﻓﺮﻗﻪ ﻭ ﺩﺭ ﻫﺮ ﻛﺸﻮﺭﻯ ﺑﻌﻀﻰ ﺭﺍ‬ ‫ﻣﺮﻋﻮﺏ ﻭ ﻣﺘﻨﺒّﻪ ﻭ ﺑﺮﺧﻰ ﺭﺍ ﻣﺨﺬﻭﻝ ﻭ ﻣﺘﺸﺘّﺖ ﻭ ﻣﻘﻬﻮﺭ ﻭ ﻣﻌﺪﻭﻡ ﺳﺎﺯﺩ‪...‬‬

‫ﺩﺭ ﺍﻳﻦ ﺍﻳﺎﻡ ﺁﻧﭽﻪ ﺍﺯ ﺍﻟﺰﻡ ﻟﻮﺍﺯﻡ ﻣﺤﺴﻮﺏ ﻭ ﺗﻘﻮﻳﺖ ﺍﺳﺎﺱ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﺍﺭﺗﻔﺎﻉ ﺷﺄﻥ ﻭ ﻣﻨﺰﻟﺖ ﺁﺋﻴﻦ ﺁﺳﻤﺎﻧﻰ ﻭ‬ ‫ﺗﺮﻭﻳﺞ ﺍﺣﻜﺎﻡ ﺷﺮﻳﻌﺖ ﺑﻬﺎﺋﻰ ﺑﻪ ﺁﻥ ﻣﻌﻠّﻖ ﻭ ﻣﺸﺮﻭﻁ‪ ،‬ﺩﻭ ﺍﻣﺮ ﺧﻄﻴﺮ ﺍﺳﺖ؛ ﺍ ّﻭﻝ‪ ،‬ﺗﺴﺮﻳﻊ ﺩﺭ ﺗﻬﻴﮥ ﻣﻮﺟﺒﺎﺕ‬

‫ﺗﺸﻜﻴﻞ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ؛ ﻭ ﺛﺎﻧﻰ‪ ،‬ﺍﺗﻤﺎﻡ ﻣﺸﺮﻭﻉ ﺑﻨﺎء ﻣﺸﺮﻕ ﺍﻻﺫﻛﺎﺭ ﺍﻣﺮﻳﻚ ﺍﺳﺖ‪) .‬ﺗﻮﻗﻴﻌﺎﺕ‬ ‫ﻣﺒﺎﺭﻛﻪ‪،‬ﺝ‪،۲‬ﺹ ‪(۱۳۰‬‬

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‫ﻳﻨﺸﻖ‬ ‫‪ .۲۹‬ﺣﻴﻨﺌﺬ ﻳﺴﺘﻘ ّﺮ ﻋﺮﺵ ﺣﻜﻮﻣﺔ ﺍﻟﺒﻬﺎء ﻓﻰ ﺍﺭﺽ ﺍﻟﻤﻴﻌﺎﺩ ﻭ ﻳﻨﺼﺐ ﻣﻴﺰﺍﻥ ﺍﻟﻌﺪﻝ ﻭ ﻳﺘﻤ ّﻮﺝ َﻋ َﻠﻢ ﺍﻻﺳﺘﻘﻼﻝ ﻭ‬ ‫ّ‬ ‫ٍ‬ ‫ﺑﻐﻠﺒﺔ ﻭ‬ ‫ﺍﻟﺴﻨﻦ ﻭ ﺍﻻﺣﻜﺎﻡ ﻣِ ﻦ ﺑﻘﻌﺔ ﺍﻟﻤﻨ ّﻮﺭﺓ ﺍﻟﺒﻴﻀﺎء‬ ‫ﺍﻟﺴﺘﺮ ﻋﻦ ﻭﺟﻪ ﻧﺎﻣﻮﺳﻪ ﺍﻻﻋﻈﻢ ﻭ ﺗﻨﺪﻓﻖ ﺍﻧﻬﺮ ّ‬ ‫ﺣﺠﺎﺏ ّ‬

‫ٍ‬ ‫ﺑﺸﺮﻯ ﺻﻬﻴﻮﻥ‬ ‫ﻧﺰﻝ ﻣِ ﻦ ﻟﺴﺎﻥ ﺍﻟﻜﺒﺮﻳﺎء ﺑﺄﻥ "ﻳﺎ ﻛﺮﻣﻞ ّ‬ ‫ﻫﻴﻤﻨﺔ ﻟﻢ ﺗﺮ َ‬ ‫ﺷﺒﻬ َﻬﺎ ﺍﻟﻘﺮﻭﻥ ﺍﻻ ّﻭﻟﻮﻥ‪ .‬ﺍﺫﴽ ﻳﻈﻬﺮ ﻣﺼﺪﺍﻕ ﻣﺎ ّ‬

‫ﺃﺷﺮﻗﺖ ﺍﻻﺭﺽ ﻭ َﻣﻦ ﻋﻠﻴﻬﺎ‪...‬ﻳﺎ ﻛﺮﻣﻞ ﻃﻮﺑﻰ ٍ‬ ‫ِ‬ ‫ﺳﺎﻃﻊ ِﺑﻪِ‬ ‫ٍ‬ ‫ﻟﻌﺒﺪ‬ ‫ﻟﻢ ﻭ ﺑﻨﻮ ٍﺭ‬ ‫ﺍﻟﻤﻜﻨﻮﻥ‬ ‫ﻗﻮﻟﻰ ﺃﺗﻰ‬ ‫ُ‬ ‫ﺑﺴﻠﻄﺎﻥ ﻏﻠﺐ ﺍﻟﻌﺎ َ‬ ‫ٍ‬ ‫ﻃﺎﻑ ﺣﻮﻟﻚ ﻭ ﺫﻛﺮ ﻇﻬﻮﺭﻙ ﻭ ﺑﺮﻭ َﺯﻙ ﻭ ﻣﺎ ِ‬ ‫ﺍﻫﻞ‬ ‫ﻓﺰﺕ ﻣِ ﻦ ﻓﻀﻞ ﺍﻪﻠﻟ ﺭﺑّﻚ‪...‬ﺳﻮﻑ ﺗﺠﺮﻯ ﺳﻔﻴﻨﺔ ﺍﻪﻠﻟ ﻋﻠﻴﻚ ﻭ ﻳﻈﻬﺮ ُ‬ ‫َ‬ ‫ﺍﻟﺒﻬﺎء ﺍﻟّﺬﻳﻦ ﺫﻛﺮ ﻫﻢ ﻓﻰ ﻛﺘﺎﺏ ﺍﻻﺳﻤﺎء‪".‬‬

‫‪...‬ﺑﻬﺎ ﺗﺴﺘﺤﻜﻢ ﺩﻋﺎﺋﻢ ﺍﻻﻣﺮ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻐﺒﺮﺍء‪ ،‬ﺑﻬﺎ ﺗﻈﻬﺮ ﺧﻔﻴّﺎﺗﻪ ﻭ ﺗﺘﺠﻠّﻰ ﺁﺛﺎﺭﻩ ﻭ ﺗﺘﻤ ّﻮﺝ ﺭﺍﻳﺎﺗﻪ ﻭ ﺗﺴﻄﻊ ﺃﻧﻮﺍﺭﻩ‬ ‫ﻋ َﻠﻰ ﺍﻟﺨﻼﺋﻖ ﺍﺟﻤﻌﻴﻦ‪) .‬ﻫﻤﺎﻥ‪،‬ﺹ‪(۱۳۳‬‬

‫‪ .۳۰‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻓﻘﻂ ﺭﻭﺣﻰ ﺟﺪﻳﺪ ﺩﺭ ﻛﺎﻟﺒﺪ ﺑﻰ ﺟﺎﻥ ﻋﺎﻟﻢ ﺍﻣﻜﺎﻥ ﻧﺪﻣﻴﺪﻩ ﻭ ﻓﻘﻂ ﻛﻠّﻴﺎﺗﻰ ﺭﺍ‬ ‫ﺍﺯ ﺍﺻﻮﻝ ﻋﻤﻮﻣﻰ ﺑﻴﺎﻥ ﻧﻨﻤﻮﺩﻩ ﻭ ﻓﻘﻂ ﻓﻠﺴﻔﮥ ﻣﺨﺼﻮﺻﻰ ﺭﺍ ﻋﺮﺿﻪ ﻧﻔﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﻋﻼﻭﻩ ﺑﺮ ﺁﻧﻬﺎ‬

‫ﺨﺼﻰ ﺭﺍ‬ ‫ﻣﺆﺳﺴﺎﺕ ﻣﺸ ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺑﻌﺪ ﺍﺯ ﺍﻳﺸﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻳﻚ ﺳﻠﺴﻠﻪ ﻗﻮﺍﻧﻴﻨﻰ ﺭﺍ ﻭﺿﻊ ﻭ ّ‬

‫ﻣﻨﻈﻢ ﺍﻟﻬﻰ ﺍﺳﺖ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﭼﻨﻴﻦ ﺍﻣﺮﻯ ﺩﺭ ﺍﺩﻳﺎﻥ‬ ‫ﺍﻳﺠﺎﺩ ﻛﺮﺩﻩ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻻﺯﻣﮥ ﺗﺄﺳﻴﺲ ﻳﻚ ﻣﺠﺘﻤﻊ ّ‬

‫ﻣﻘﺪﺱ ﺑﺮﺍﻯ ﺗﺤ ّﻘﻖ ﻧﻮﺍﻳﺎﻯ ﻋﺎﻟﻴﻪ ﺍﻯ ﻛﻪ‬ ‫ﮔﺬﺷﺘﻪ ﻫﺮﮔﺰ ﺳﺎﺑﻘﻪ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺁﻥ ﺩﻭ ﻧﻔﺲ ّ‬

‫ﻣﻮﻋﻮﺩ ﺍﻧﺒﻴﺎﻯ ﺳﻠﻒ ﻭ ﻛﺎﻧﻮﻥ ﺍﻟﻬﺎﻡ ﺻﺎﺣﺒﺪﻻﻥ ﻭ ﺷﺎﻋﺮﺍﻥ ﻗﺮﻭﻥ ﭘﻴﺸﻴﻦ ﺑﻮﺩﻩ ﺗﻨﻬﺎ ﺑﻪ ﺗﻌﻴﻴﻦ ﺟﻬﺖ ﻭ ﻣﺴﻴﺮ ﻛﻠّﻰ‬

‫ﻣﺆﺳﺴﮥ ﺗﻮﺃﻣﺎﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻭ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﻗﻨﺎﻋﺖ ﻧﻮﺭﺯﻳﺪﻩ ﺑﻠﻜﻪ ﺑﺎ ﺑﻴﺎﻧﻰ ﺻﺮﻳﺢ ﻭ ﻗﺎﻃﻊ ﺩﻭ ّ‬

‫ﺟﺎﻧﺸﻴﻨﺎﻥ ﺧﻮﻳﺶ ﻣﻌﻴﻦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻛﻪ ﻭﻇﺎﺋﻔﺸﺎﻥ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺍﺟﺮﺍء ﺍﺻﻮﻝ ﻭ ﺗﺮﻭﻳﺞ ﺣﺪﻭﺩ ﻭ ﻣﺤﺎﻓﻈﮥ‬

‫ﻣﺆﺳﺴﺎﺕ ﻭ ﺗﻄﺎﺑﻖ ﺣﻜﻴﻤﺎﻧﮥ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎ ﻣﻘﺘﻀﻴﺎﺕ ﺯﻣﺎﻥ ﻭ ﺗﺤ ّﻘﻖ ﻣﻴﺮﺍﺙ ﻣﺮﻏﻮﺏ ﺧﻠﻞ ﻧﺎﭘﺬﻳﺮ ﺑﺎﻧﻰ ﺑﻨﻴﺎﻥ ﺍﻣﺮ‬ ‫ّ‬

‫ﻳﺰﺩﺍﻥ ﺩﺭ ﻋﺎﻟﻢ ﺍﻣﻜﺎﻥ‪) .‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪(۲۵‬‬

‫ﻜﻦ ﻭﺻﺎﻳﺎء ﻣﺤﺒﻮﺑﻨﺎ ﻭ ﻣﻮﻻﻧﺎ ﻭ ﺗﺘﺠﻠّﻰ ﺧﻔﻴّﺎﺕ ﺍﻣﺮ ﺭﺑّﻨﺎ‬ ‫‪ .۳۱‬ﻋﻨﺪ ﺫﻟﻚ ﺗﺘﺤ ّﻘﻖ ﺁﻣﺎﻟﻨﺎ ﻭ ﺗ ــﺜﻤﺮ ﺷﺠﺮﺓ ﻣﺠﻬﻮﺩﺍﺗﻨﺎ ﻭ ﺗﺘﻤ ّ‬ ‫ﻭ ﺍﻟﻬﻨﺎ ﻭ ﺗﻨﻜﺸﻒ َﺍﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ ﺃﺑﺼﺎﺭﻧﺎ ﻓﺎﺗﺤﺔ ﻋﺼﺮ ﻟﻦ ﺗﺮ ﺷﺒﻬﻪ ﺍﻟﻘﺮﻭﻥ ﺍﻻٔ ّﻭﻟﻮﻥ‪) ....‬ﺗﻮﻗﻴﻊ ‪ ۱۲‬ﺳﭙﺘﺎﻣﺒﺮ ‪۱۹۳۲‬‬

‫ﺧﻄﺎﺏ ﺑﻪ ﺍﺣﺒّﺎء ﻭ ﺍﻣﺎءﺍﻟﺮﺣﻤﻦ ﺍﻳﺮﺍﻥ‪ ،‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ‪،‬ﺹ ‪(۱۱۳‬‬

‫ﻣﺒﺸﺮﻳﻦ ﻋﺼﺮ ﺫﻫﺒﻰ ﺍﻣﺮ ﻣﺒﺎﺭﻙ‪ ،‬ﺍﻛﻨﻮﻥ ﺩﺭ ﻛﻤﺎﻝ ﻟﻴﺎﻗﺖ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺟﺎﻧﺸﻴﻦ ﺑﺮﺍﺩﺭﺍﻥ ﺍﻳﺮﺍﻧﻰ‬ ‫‪ .۳۲‬ﺍﺣﺒّﺎﻯ ﺍﻣﺮﻳﻜﺎ‪ّ ،‬‬

‫ﺧﻮﺩ‪ ،‬ﻛﻪ ﺩﺭ ﻋﺼﺮ ﺭﺳﻮﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺗﺎﺝ ﺷﻬﺎﺩﺕ ﺭﺍ ﺍﺯ ِ‬ ‫ﺁﻥ ﺧﻮﺩ ﺳﺎﺧﺘﻨﺪ‪ ،‬ﻣﻰﺷﺪﻧﺪ ﻭ ﺑﻪ ﻧﻮﺑﮥ ﺧﻮﺩ ﻧﺨﻞ ﻧﺼﺮﺕ ﻭ‬

‫ﻇﻔﺮ ﺭﺍ ﻛﻪ ﺑﻪ ﺳﺨﺘﻰ ﺣﺎﺻﻞ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺳﺎﺑﻘﮥ ﺑﻰ ﻭﻗﻔﮥ ﺍﻗﺪﺍﻣﺎﺕ ﺩﺭﺧﺸﺎﻥ ﺁﻧﻬﺎ‪ ،‬ﺑﺪﻭﻥ‬

‫ﺍﺩﻧﻰ ﺷﺎﺋﺒﮥ ﺷﻚ ﻭ ﺗﺮﺩﻳﺪﻯ‪ ،‬ﺳﻬﻢ ﻏﺎﻟﺐ ﻭ ﻋﻤﺪﮤ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺷﻜﻞ ﺑﺨﺸﻴﺪﻥ ﺑﻪ ﺳﺮﻧﻮﺷﺖ ﺍﻣﺮﺷﺎﻥ ﺍﻳﻔﺎ ﻛﺮﺩﻩ‬

‫ﺑﻮﺩ‪ .‬ﺩﺭ ﺟﻬﺎﻧﻰ ﻛﻪ ﺍﺯ ﺩﺭﺩ ﺑﻪ ﺧﻮﺩ ﻣﻰﭘﻴﭽﻴﺪ ﻭ ﺑﻪ ﺁﺷﻔﺘﮕﻰ ﻭ ﻫﺮﺝ ﻭ ﻣﺮﺝ ﺳﻘﻮﻁ ﻣﻰﻛﺮﺩ‪ ،‬ﺍﻳﻦ ﺟﺎﻣﻌﻪ‪ ،‬ﻃﻼﻳﮥ‬

‫ﻗﻮﺍﻯ ﺁﺯﺍﺩﻯ ﺑﺨﺶ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺩﺭ ﺳﺎﻝﻫﺎﻯ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺗﻮﺍﻧﺴﺖ ﺗﺸﻜﻴﻼﺗﻰ ﻛﻪ‬

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‫ﻼ ﺭﻛﻦ‬ ‫ﺍﻗﺮﺍﻧﺶ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺗﺄﺳﻴﺲ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﻪ ﺍﻋﻠﻰ ﻣﺮﺍﻗﻰ ﻭ ﻣﺮﺍﺗﺐ ﺍﺭﺗﻘﺎء ﺑﺨﺸﺪ ﻭ ﺑﻪ ﺁﻧﭽﻪ ﻛﻪ ﻛﺎﻣ ً‬

‫ﺭﻛﻴﻦ ﺑﻴﺖ ﺁﺗﻰ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻰﺩﺍﺩ‪ ،‬ﺑﻴﺘﻰ ﻛﻪ ﺍﺧﻼﻑ ﺑﻪ ﻋﻨﻮﺍﻥ ﺁﺧﺮﻳﻦ ﻣﻠﺠﺄ ﻭ ﻣﻼﺫ ﻣﺪﻧﻴّﺘﻰ ﻣﺘﺰﻟﺰﻝ ﻭ ﻟﺮﺯﺍﻥ‬

‫ﺗﻠ ّﻘﻰ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ ،‬ﺑﺮﺳﺎﻧﺪ‪) .‬ﺗﺮﺟﻤﮥ ﺗﻮﻗﻴﻊ ﻣﻨﻴﻊ ﺍﻣﺮﻳﻜﺎ ﻭ ﺻﻠﺢ ﺍﻋﻈﻢ‪ ،‬ﻣﻨﺪﺭﺝ ﺩﺭ ﺻﻔﺤﮥ‪The world order of ۸۹‬‬

‫‪(Bahaullah‬‬

‫‪ .۳۳‬ﺩﺭ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﺳﺎﺱ ﺑﻴﺖ ﻋﺪﻝ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻭ ﺑﻴﻮﺕ ﻋﺪﻝ ﻣﺤﻠّﻰ ﺻﺮﻳﺤﴼ ﻣﻌﻴّﻦ ﻭ ﻣﻘ ّﺮﺭ‬ ‫ﻣﺆﺳﺴﮥ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﻛﻪ ﺑﺪﻭﴽ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺳﭙﺲ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺁﻥ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ‬ ‫ﮔﺸﺘﻪ ﺍﺳﺖ ﺩﺭ ّ‬

‫ﺁﻭﺭﺩﻧﺪ‪ ،‬ﺩﺭ ﺍﺳﺎﺱ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﺤﻠّﻰ ﻭ ﻣﻠّﻰ ﻛﻪ ﺣﺘّﻰ ﻗﺒﻞ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻣﺮﺣﻠﮥ ﺟﻨﻴﻨﻰ‬ ‫ﺧﻮﺩ ﺑﻪ ﺍﻳﻔﺎﻯ ﻭﻇﻴﻔﻪ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﺍﺧﺘﻴﺎﺭﺍﺗﻰ ﻛﻪ ﺷﺎﺭﻉ ﺁﺋﻴﻦ ﻣﺎ ﻭ ﻣﺮﻛﺰ ﻣﻴﺜﺎﻕ ﺩﺭ ﺍﻟﻮﺍﺡ ﺧﻮﺩ ﺑﻪ ﺍﻳﻦ‬ ‫ﻣﺤﺎﻓﻞ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ ،‬ﺩﺭ ﺍﺳﺎﺱ ﺻﻨﺪﻭﻕ ﺧﻴﺮﻳﮥ ﻣﺤﻠّﻰ ﻛﻪ ﺍﺩﺍﺭﮤ ﺁﻥ ﺑﺮ ﻃﺒﻖ ﺩﺳﺘﻮﺭﺍﺕ ﻣﺨﺼﻮﺹ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺧﻄﺎﺏ ﺑﻪ ﭘﺎﺭﻩ ﺍﻯ ﺍﺯ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ‬

‫ﺗﻘﺪﻡ ﻭﻟﺪ ﺍﺭﺷﺪ ﻛﻪ ﺩﺭ ﺟﻤﻴﻊ‬ ‫ﺍﻗﺪﺱ ﻛﻪ ﺩﺭ ﺁﻥ ﺗﻠﻮﻳﺤﴼ ﺑﻪ ﺍﺳﺎﺱ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﺧﺒﺎﺭ ﮔﺸﺘﻪ ﺩﺭﺑﺎﺭﮤ ﺍﺻﻞ ﺗﻮﺍﺭﺙ ﻭ ّ‬ ‫ﺷﺮﺍﻳﻊ ﮔﺬﺷﺘﻪ ﻣﻌﻤﻮﻝ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﺧﻮﺩ ﺁﻥ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ ،‬ﺩﺭ‬

‫ﺟﻤﻴﻊ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺁﺛﺎﺭ ﻭ ﻋﻼﺋﻢ ﺍ ّﻭﻟﻴّﮥ ﺍﻳﻦ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﻭ ﺟﺮﻳﺎﻥ ﺁﻥ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﻛﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺁﻥ ﺭﺍ‬ ‫ﺑﻌﺪﴽ ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﺧﻮﻳﺶ ﺍﻋﻼﻡ ﻭ ﺑﺮﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻧﺪ‪) .‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪(۷۹‬‬

‫ﻣﺆﺳﺴﮥ ﻻ ﻳﻨﻔﺼﻢ ﻣﺘّﻔﻘﴼ ﺑﻪ ﺍﺟﺮﺍﻯ ﻭﻇﺎﺋﻒ ﭘﺮﺩﺍﺯﻧﺪ‪ ،‬ﺍﻣﻮﺭ ﺗﻤﺸﻴﺖ ﭘﺬﻳﺮﺩ ﻭ ﺍﻗﺪﺍﻣﺎﺕ ﺟﺎﻣﻌﻪ‬ ‫‪ .۳۴‬ﭼﻮﻥ ﺍﻳﻦ ﺩﻭ ّ‬

‫ﻣﺮﺗﺒﻂ ﮔﺮﺩﺩ ﻭ ﻣﺼﺎﻟﺢ ﺍﻣﺮ ﺍﻪﻠﻟ ﺗﺮﻭﻳﺞ ﻳﺎﺑﺪ ﻭ ﻗﻮﺍﻧﻴﻨﺶ ﺗﻨﻔﻴﺬ ﺷﻮﺩ ﻭ ﺗﺸﻜﻴﻼﺕ ﺗﺎﺑﻌﻪﺍﺵ ﺣﻤﺎﻳﺖ ﮔﺮﺩﺩ؛ ﻫﺮ ﻳﻚ‬ ‫ﻣﻨﻔﺮﺩﴽ ﺩﺭ ﺣﺪﻭﺩ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣﻌﻴّﻨﻪ ﻭﻇﺎﻳﻒ ﺧﻮﺩ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻰﺩﻫﺪ ﻭ ﺩﺍﺭﺍﻯ ﺗﺸﻜﻴﻼﺕ ﻓﺮﻋﻴﻪ ﺍﻳﺴﺖ ﻛﻪ ﺑﺮﺍﻯ‬

‫ﺍﺟﺮﺍﻯ ﺷﺎﻳﺴﺘﮥ ﻭﻇﺎﺋﻒ ﻭ ﺗﻜﺎﻟﻴﻒ ﺁﻥ ﻣﻘ ّﺮﺭ ﮔﺸﺘﻪ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻗﺪﺭﺕ ﻭ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻭ ﺣﻘﻮﻕ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺧﻮﺩ ﺭﺍ‬

‫ﻣﺆﺳﺴﻪ ﻫﻴﭻ ﻳﻚ ﺑﺎ‬ ‫ﺩﺭ ﺣﺪﻭﺩ ﻣﺸ ّ‬ ‫ﺨﺼﻪ ِﺍﻋﻤﺎﻝ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻗﺪﺭﺕ ﻭ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻭ ﺣﻘﻮﻕ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺍﻳﻦ ﺩﻭ ّ‬

‫ﺍﻫﻤﻴّﺖ ﺩﻳﮕﺮﻯ ﻧﻤﻰﻛﺎﻫﺪ ﻭ ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻜﻪ ﻏﻴﺮ ﻣﺘﺠﺎﻧﺲ ﻭ‬ ‫ﻳﻜﺪﻳﮕﺮ ﻣﺘﻨﺎﻗﺾ ﻧﻴﺴﺖ ﻭ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺍﺯ ﻣﻘﺎﻡ ﻭ ّ‬

‫ﻣﻜﻤﻞ ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ ﻭ ﺍﺳﺎﺳﴼ ﺩﺭ ﻣﻘﺎﺻﺪ ﻭ ﻧﻮﺍﻳﺎ ﻫﻤﻮﺍﺭﻩ‬ ‫ﻫﺎﺩﻡ ﺍﺳﺎﺱ ﻫﻢ ﻧﻴﺴﺘﻨﺪ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻭ ﻭﻇﺎﺋﻔﺸﺎﻥ‬ ‫ّ‬

‫ﺍﻫﻤﻴّﺘﺶ ﺍﺯ ﻭﻻﻳﺖ ﺍﻣﺮ ﻛﻤﺘﺮ ﻧﻴﺴﺖ ﺍﺯ ﺁﻥ ﻣﻨﺘﺰﻉ ﮔﺮﺩﺩ ﻧﻈﻢ‬ ‫ﻣﺘّﺤﺪﻧﺪ‪...‬ﭼﻨﺎﻧﭽﻪ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﻛﻪ ﺍﺳﺎﺳﴼ ّ‬

‫ﺑﺪﻳﻊ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﺟﺮﻳﺎﻥ ﺑﺎﺯﻣﺎﻧﺪﻩ ﻭ ﺩﻳﮕﺮ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺣﺪﻭﺩ ﻭ ﺍﺣﻜﺎﻡ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺗﺸﺮﻳﻌﻰ ﻭ ﺍﺩﺍﺭﻯ ﺍﻣﺮ‬ ‫ﺍﻪﻠﻟ ﺭﺍ ﻛﻪ ﺷﺎﺭﻉ ﺍﻋﻈﻢ‬ ‫ﻣﺘﻌﻤﺪﴽ ﺩﺭ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﻧﻔﺮﻣﻮﺩﻩ ﺗﻜﻤﻴﻞ ﻧﻤﺎﻳﺪ‪) .‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪(۸۱‬‬ ‫ّ‬

‫ﻼ ﻭﺍﺿﺢ ﻭ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﻭﻟﻰ ﺍﻣﺮ‪ ،‬ﻣﺒﻴّﻦ ﺁﻳﺎﺕ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﻭﺍﺿﻊ ﺍﺣﻜﺎﻡ ﻏﻴﺮ‬ ‫‪ .۳۵‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻛﺎﻣ ً‬ ‫ّ‬ ‫ﻣﻨﺼﻮﺻﻪ ﺍﺳﺖ‪ .‬ﺗﻔﺴﻴﺮ ﻭ ﺗﺒﻴﻴﻦ ﻭﻻﻳﺖ ﺍﻣﺮ ﺩﺭ ﺩﺍﻳﺮﮤ ﺧﻮﻳﺶ ﻫﻤﺎﻥ ﻗﺪﺭ ﻣﻮﺭﺩ ﺗﻤﻜﻴﻦ ﻭ ﺍﻧﻘﻴﺎﺩ ﺍﺳﺖ ﻛﻪ ﻗﻮﺍﻧﻴﻦ‬ ‫ﻣﻮﺿﻮﻋﮥ ﺑﻴﺖ ﻋﺪﻝ ﻛﻪ ﺣﻘﻮﻕ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺗﺶ ﻭﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﻜﺎﻡ ﻏﻴﺮ ﻣﻨﺼﻮﺻﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺳﺖ‪ .‬ﻫﻴﭻ‬

‫ﺗﻌﺪﻯ ﻧﺨﻮﺍﻫﺪ ﻧﻤﻮﺩ‪.‬‬ ‫ﻣﻘﺪﺳﻪ ﺩﻳﮕﺮﻯ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﻭ ﻫﺮﮔﺰ ﻧﻴﺰ ّ‬ ‫ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺣﺪﻭﺩ ّ‬

‫‪١٦‬‬

‫ﻫﻴﭻ ﻳﻚ ﺩﺭ ﺻﺪﺩ ﺗﺰﻳﻴﻒ ﺳﻠﻄﻪ ﻭ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣﺨﺼﻮﺻﮥ ﻣﺴﻠّﻤﮥ ﺩﻳﮕﺮﻯ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﻭﻧﺪ ﻋﻨﺎﻳﺖ‬

‫ﮔﺸﺘﻪ ﺍﺳﺖ ﺑﺮ ﻧﺨﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﻫﺮ ﭼﻨﺪ ﻭﻟﻰ ﺍﻣﺮ‪ ،‬ﺭﺋﻴﺲ ﻻﻳﻨﻌﺰﻝ ﺍﻳﻦ ﻣﺠﻠﺲ ﻓﺨﻴﻢ ﺍﺳﺖ‪ ،‬ﻣﻌﻬﺬﺍ ﻧﻤﻰﺗﻮﺍﻧﺪ‬ ‫ّ‬ ‫ﺑﻨﻔﺴﻪ ﺣﺘّﻰ ﺑﻄﻮﺭ ﻣﻮ ّﻗﺖ ﻭﺍﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﻜﺎﻡ ﮔﺮﺩﺩ ﻭ ﻳﺎ ﺗﺼﻤﻴﻤﺎﺕ ﺍﻛﺜﺮﻳﺖ ﺍﻋﻀﺎﻯ ﻣﺠﻠﺲ ﺭﺍ ﺍﻟﻐﺎء‬

‫ﻧﻤﺎﻳﺪ؛ ﻭﻟﻴﻜﻦ ﻫﺮ ﮔﺎﻩ ﺗﺼﻤﻴﻤﻰ ﺭﺍ ﻭﺟﺪﺍﻧﴼ ﻣﺒﺎﻳﻦ ﺑﺎ ﺭﻭﺡ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﺗﺸﺨﻴﺺ ﺩﻫﺪ‪ ،‬ﺑﺎﻳﺪ ﺍﺑﺮﺍﻡ ﻭ ﺗﺄﻛﻴﺪ ﺩﺭ‬

‫ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﺁﻥ ﻧﻤﺎﻳﺪ‪) .‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪،‬ﺹ ‪(۸۵‬‬

‫‪ .۳۶‬ﻧﺒﺎﻳﺪ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺗﺼ ّﻮﺭ ﺭﻭﺩ ﻛﻪ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺁﺋﻴﻦ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﺒﺘﻨﻰ ﺑﺮ ﺍﺳﺎﺱ ﺫﻳﻤﻘﺮﺍﻃﻰ ِ‬ ‫ﺻﺮﻑ ﺍﺳﺖ؛‬ ‫ﺯﻳﺮﺍ ﺷﺮﻁ ﺍﺻﻠﻰ ﺁﻥ ﻧﻮﻉ ﺣﻜﻮﻣﺖ ﺁﻧﺴﺖ ﻛﻪ ﻣﺴﺌﻮﻝ ﻣﻠّﺖ ﺑﺎﺷﺪ ﻭ ﺍﺧﺘﻴﺎﺭﺍﺗﺶ ﻧﻴﺰ ﻣﺘّﻜﻰ ﺑﺮ ﺍﺭﺍﺩﮤ ﻣﻠّﺖ ﻭ ﺍﻳﻦ‬

‫ﺑﺎﻟﺼﺮﺍﺣﻪ ﺣﺎﻛﻰ ﺍﺯ‬ ‫ﺷﺮﻁ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺍﻋﻈﻢ ﻣﻮﺟﻮﺩ ﻧﻴﺴﺖ‪ .‬ﺑﺎﻳﺪ ﺑﻪ ﺧﺎﻃﺮ ﺩﺍﺷﺖ ﻛﻪ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬ ‫ّ‬

‫ﻣﻜﻤﻠﮥ ﻛﺘﺎﺏ‬ ‫ﺁﻧﺴﺖ ﻛﻪ ﺍﻋﻀﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺗﻤﺸﻴﺖ ﺍﻣﻮﺭ ﺍﺩﺍﺭﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﻭﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻻﺯﻣﮥ‬ ‫ّ‬

‫ﺍﻗﺪﺱ ﻣﺴﺌﻮﻝ ﻣﻨﺘﺨﺒﻴﻦ ﺧﻮﺩ ﻧﻤﻰﺑﺎﺷﻨﺪ ﻭ ﻧﺒﺎﻳﺪ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺍﺣﺴﺎﺳﺎﺕ ﻭ ﺁﺭﺍء ﻋﻤﻮﻣﻴﻪ ﻭ ﺣﺘّﻰ ﻋﻘﺎﺋﺪ ﺟﻤﻬﻮﺭ‬

‫ﻣﺆﻣﻨﻴﻦ ﻭ ﻣﺆﻣﻨﺎﺕ ﻭ ﻳﺎ ﻧﻔﻮﺳﻰ ﻛﻪ ﻣﺴﺘﻘﻴﻤﴼ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ‪ .‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺣﺎﻝ‬

‫ﺗﻮﺟﻪ ﻭ ﺍﺑﺘﻬﺎﻝ ﺑﻪ ﺣﻜﻢ ﻭﺟﺪﺍﻥ ﺧﻮﻳﺶ ﺭﻓﺘﺎﺭ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺮ ﺍﻳﺸﺎﻥ ﻓﺮﺽ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﻭﺿﺎﻉ ﻭ ﺍﺣﻮﺍﻝ ﺟﺎﺭﻳﮥ‬ ‫ّ‬

‫ﺣﻖ‬ ‫ﻫﻴﺌﺖ ﺟﺎﻣﻌﻪ ﺁﺷﻨﺎﻳﻰ ﻛﺎﻣﻞ ﺣﺎﺻﻞ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ﻗﻀﺎﻳﺎﻯ ﻣﺮﺟﻮﻋﻪ ﺑﺪﻭﻥ ﺷﺎﺋﺒﮥ ﻏﺮﺽ ﺭﺳﻴﺪﮔﻰ ﻛﻨﻨﺪ‪ .‬ﻭﻟﻰ ّ‬ ‫ﻧﻬﺎﻳﻰ ﺍﺧﺬ ﺗﺼﻤﻴﻢ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﻣﺤﻔﻮﻅ ﺩﺍﺭﻧﺪ‪ .‬ﻛﻠﻤﮥ ﻣﺒﺎﺭﻛﮥ "ﺍﻧّﻪ ﻳﻠ ِْﻬ ُﻤ ُﻬﻢ ﻣﺎ ﻳﺸﺎء" ﺍﻃﻤﻴﻨﺎﻥ ﺻﺮﻳﺢ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎﻳﻦ ﻧﻔﻮﺱ ﺍﺳﺖ ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻓﻘﻂ ﺍﻳﻦ ﻧﻔﻮﺱ ﻣﻬﺎﺑﻂ ﻫﺪﺍﻳﺖ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻴّﻪﺍﻧﺪ ﻧﻪ ﻫﻴﺌﺖ‬ ‫ﻣﻨﺘﺨﺒﻴﻦ ﻛﻪ ﺭﺃﺳﴼ ﻭ ﻳﺎ ﺑﻪ ﻃﻮﺭ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻳﻦ ﺍﻟﻬﺎﻡ ﻫﻤﺎﻧﺎ ﺭﻭﺡ ﺣﻴﺎﺕ ﻭ‬

‫ﺣﺎﻓﻆ ﻧﻬﺎﺋﻰ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺍﺳﺖ‪) .‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪(۹۱‬‬

‫ﺻﺤﺖ ﻭ ﺻﺪﺍﻗﺖ ﺩﺭ ﺧﺪﻣﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ‬ ‫‪ .۳۷‬ﻧﺨﺴﺘﻴﻦ ﺷﺮﻁ ﺍﺯ ﺷﺮﺍﻳﻂ ﻣﺬﻛﻮﺭﻩ )ﻣﺒﺎﺩﻯ ﺍﺧﻼﻗﻰ ﻭ ﺭﻋﺎﻳﺖ ﺍﺻﻞ‬ ‫ّ‬ ‫ﻣﻨﺘﺨﺐ ﺟﺎﻣﻌﻪ ﺍﻋﻢ‬ ‫ﺘﻮﺟﻪ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ‬ ‫َ‬ ‫ﻭ ﺍﺩﺍﺭﻯ( ﺑﺎ ﺁﻥ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﻛﺎ ّﻓﮥ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ﻣﻘﺎﻡ ﺍ ّﻭﻝ ﻣ ّ‬

‫ﻣﻘﺪﺱ ﺣﻀﺮﺕ‬ ‫ﻣﺆﺳﺴﺎﺕ ﺟﺪﻳﺪ ﺍﻟﻮﻻﺩﮤ ﺁﺋﻴﻦ ّ‬ ‫ﺯﻯ ّ‬ ‫ﺧﺪﺍﻡ ﻭ ﺍﻋﻀﺎء ّ‬ ‫ﺍﺯ ﻣﻠّﻰ ﻭ ﻣﺤﻠّﻰ ﻭ ﻧﺎﺣﻴﻪﺍﻯ ﻣﻰﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ّ‬ ‫ﺑﻬﺎءﺍﻪﻠﻟ ﻭﻇﻴﻔﮥ ﺧﻄﻴﺮ ﻭ ﻣﺴﺌﻮﻟﻴّﺖ ﺷﺪﻳﺪﻯ ﺩﺭ ﺍﺳﺘﻘﺮﺍﺭ ﺍﺳﺎﺱ ﻭ ﺑﻨﻴﺎﻥ ﻗﻮﻳﻢ ﻭ ﻻﻳﺘﺰﻋﺰﻉ ﺩﻳﻮﺍﻥ ﻋﺪﻝ ﺍﻟﻬﻰ ﺑﺮ‬

‫ﻋﻬﺪﻩ ﺩﺍﺭﻧﺪ؛ ﻣﺮﻛﺰ ﻋﻈﻴﻢ ﻭ ﻣﻌﻬﺪ ﺭﻓﻴﻊ ﺍﻟﻤﻨﺎﺭﻯ ﻛﻪ ﻃﺒﻖ ﻧﺎﻡ ﻭ ﻋﻨﻮﺍﻥ ﺁﻥ ﻣﻈﻬﺮ ﻋﺪﺍﻟﺖ ﺭﺣﻤﺎﻧﻴّﻪ ﻭ ﺣﺎﻓﻆ ﻭ‬

‫ﺣﺎﺭﺱ ﻣﻌﺪﻟﺖ ﺭﺑّﺎﻧﻴﻪ ﺍﺳﺖ‪ ،‬ﻋﺪﺍﻟﺖ ﻭ ﻣﻌﺪﻟﺘﻰ ﻛﻪ ﻳﮕﺎﻧﻪ ﻋﺎﻣﻞ ﺍﺳﺘﻘﺮﺍﺭ ﺣﻜﻮﻣﺖ ﻧﻈﻢ ﻭ ﻗﺎﻧﻮﻥ ﻭ ﺿﺎﻣﻦ ﺍﻣﻦ‬

‫ﻭ ﺍﻣﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﭘﺮ ﻫﻤﻬﻤﻪ ﻭ ﻫﻴﺠﺎﻥ ﺍﺳﺖ‪) .‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ‪ ،‬ﺹ ‪(۴۹‬‬

‫ﻣﺤﻞ ﺍﺑﺪﻯ ﺍﺳﺘﻘﺮﺍﺭ‬ ‫‪ .۳۸‬ﺯﻳﺮﺍ ﺑﺎﻳﺪ ﺩﺭﻳﺎﻓﺖ ﻛﻪ ﻧﻤﻰ ﺗﻮﺍﻥ ﻛﻤﺎ ﻳﻨﺒﻐﻰ ﻭ ﻳﻠﻴﻖ ﺑﺮ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺗﺄﻛﻴﺪ ﻧﻤﻮﺩ ﻛﻪ ﺗﻘﺎﺭﻥ‬ ‫ّ‬

‫ﻣﻘﺪﺳﺶ‪ ،‬ﺑﻪ ﻣﻴﺰﺍﻧﻰ ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﺼ ّﻮﺭ ﻗﻮﺍﻯ‬ ‫ﺭﻣﺲ ﺣﻀﺮﺕ ﻭﺭﻗﮥ ﻣﺒﺎﺭﻛﮥ ﻋﻠﻴﺎ ﺑﺎ ﻣﺮﺍﻗﺪ ﻣﺘﺒ ّﺮﻛﮥ ﺑﺮﺍﺩﺭ ﻭﺍﻻﮔﻬﺮ ﻭ ﺍ ّﻡ ّ‬

‫ﻣﻘﺪﺱ ﺍﻋﻠﻰ ﻭ‬ ‫ﻇﻞ ﺍﺟﻨﺤﮥ ﻣﻘﺎﻡ ّ‬ ‫ﻣﻘﺪﺭ ﺍﺳﺖ ﺩﺭ ّ‬ ‫ﺭﻭﺣﺎﻧﻰ ﺁﻥ ﻧﻘﻄﮥ ﻣﺒﺎﺭﻛﻪ ﺭﺍ ﺗﻘﻮﻳﺖ ﺧﻮﺍﻫﺪ ﻛﺮﺩ؛ ﻧﻘﻄﻪ ﺍﻯ ﻛﻪ ّ‬

‫ﺩﺭ ﻣﺠﺎﻭﺭﺕ ﻣﺸﺮﻕ ﺍﻻﺫﻛﺎﺭ ﺁﻳﻨﺪﻩﺍﻯ ﻛﻪ ﺩﺭ ﺟﻨﺐ ﺁﻥ ﺳﺎﺧﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﺑﻪ ﻣﺮﻛﺰ ﻣﺸﺮﻭﻋﺎﺕ ﺣﻴﺮﺕﺍﻧﮕﻴﺰ‪،‬‬

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‫ﺨﺺ ﻭ‬ ‫ﺟﻬﺎﻥ ﺁﺭﺍء ﻭ ﻫﺪﺍﻳﺖﻛﻨﻨﺪﮤ ﺍﺩﺍﺭﻯ ﺗﺒﺪﻳﻞ ﺷﻮﺩ‪ ،‬ﻛﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻘ ّﺮﺭ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺸ ّ‬

‫ﻣﺆﺳﺴﺎﺕ ﺗﻮﺃﻣﺎﻥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﻣﻌﻴّﻦ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺑﺎﻳﺪ ﻣﻄﺎﺑﻖ ﻭ ﻣﻮﺍﻓﻖ ﺍﺻﻮﻝ ﺣﺎﻛﻢ ﺑﺮ ّ‬

‫ﻣﻘﺪﺱ‬ ‫ﻋﻤﻞ ﻧﻤﺎﻳﺪ ﻭ ﻓ ّﻌﺎﻟﻴّﺖ ﻛﻨﺪ‪ .‬ﺗﻨﻬﺎ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻧﺒ ّﻮﺕ ﻣ ّﻬﻢ ﻭ ﺧﻄﻴﺮ ﻛﻪ ﺳﻄﻮﺭ ﺍﺧﻴﺮ ﻟﻮﺡ ّ‬

‫ﻛﺮﻣﻞ ﺭﺍ ﻣﺰﻳﻦ ﻭ ﻣﻨ ّﻮﺭ ﻓﺮﻣﻮﺩﻩ ﺗﺤ ّﻘﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪" :‬ﺳﻮﻑ ﺗﺠﺮﻯ ﺳﻔﻴﻨﺔ ﺍﻪﻠﻟ ﻋﻠﻴﻚ ﻭ ﻳﻈﻬﺮ ﺍﻫﻞ ﺍﻟﺒﻬﺎء ﺍﻟﺒﺬﻳﻦ‬

‫ﺫﻛﺮﻫﻢ ﻓﻰ ﻛﺘﺎﺏ ﺍﻻﺳﻤﺎء‪".‬‬

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‫ﺗﺠﺴﻢ ﻭ ﺗﺼ ّﻮﺭ ﺫ ّﺭﻩ ﺍﻯ ﺍﺯ ﺟﻼﻝ ﻭ ﺷﻜﻮﻫﻰ ﻛﻪ ﺑﺎﻳﺪ ﺍﻳﻦ ﻣﺸﺮﻭﻋﺎﺕ ﺭﺍ ﺍﺣﺎﻃﻪ‬ ‫ﺑﺬﻝ ﻫﺮ ﮔﻮﻧﻪ ﺟﻬﺪﻯ ﺩﺭ‬ ‫ّ‬

‫ﻧﻤﺎﻳﺪ‪ ،‬ﻫﺮ ﮔﻮﻧﻪ ﺳﻌﻰ ﻭ ﻛﻮﺷﺸﻰ ﺩﺭ ﺑﻴﺎﻥ ﺗﻮﺻﻴﻔﻰ ﻣﻮ ّﻗﺖ ﻭ ﺟﺰﺋﻰ ﺍﺯ ﻣﺎﻫﻴﺖ ﻳﺎ ﻧﺤﻮﮤ ﻓ ّﻌﺎﻟﻴّﺖ ﺁﻥ ﻫﺎ‪ ،‬ﻳﺎ‪ ،‬ﻫﺮ‬

‫ﭼﻨﺪ ﺑﻪ ﻃﻮﺭ ﻧﺎﺭﺳﺎ‪ ،‬ﭘﻴﺶ ﺑﻴﻨﻰ ﺟﺮﻳﺎﻥ ﻭﻗﺎﻳﻌﻰ ﻛﻪ ﺑﻪ ﺍﺭﺗﻔﺎﻉ ﻭ ﺗﺄﺳﻴﺲ ﻧﻬﺎﻳﻰ ﺁﻧﻬﺎ ﻣﻨﺠﺮ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﺧﺎﺭﺝ ﺍﺯ‬ ‫ﺗﻮﺍﻧﺎﻳﻰ ﻭ ﻗﺪﺭﺕ ﺍﻳﻦ ﻋﺒﺪ ﺍﺳﺖ‪ .‬ﻫﻤﻴﻨﻘﺪﺭ ﻛﺎﻓﻰ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﮥ ﻣﺘﻼﻃﻢ ﻭ ﺁﺷﻔﺘﮥ ﺗﺎﺭﻳﺦ‬

‫ﻣﻘﺪﺳﮥ ﺍﻣﺮ ﻣﺒﺎﺭﻙ‪ ،‬ﺑﺎﻻﺗﺮﻳﻦ ﻣﻘﺎﻡ ﺭﺍ ﺩﺭ‬ ‫ﻣﻘﺪﺱ‪ ،‬ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻃﻠﻌﺎﺕ ّ‬ ‫ﻋﺎﻟﻢ‪ ،‬ﻣﻘﺎﺭﻧﺖ ﺍﻳﻦ ﺳﻪ ﻧﻔﺲ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ّ‬

‫ﻣﻴﺎﻥ ﺧﻴﻞ ﻋﻈﻴﻢ ﺍﺑﻄﺎﻝ‪ ،‬ﺣﺮﻭﻑ‪ ،‬ﺷﻬﺪﺍء‪ ،‬ﺍﻳﺎﺩﻳﺎﻥ‪ ،‬ﻣﺒﻠّﻐﻴﻦ ﻭ ﺧﺎﺩﻣﻴﻦ ﺍﻣﻮﺭ ﺍﻣﺮﻳﮥ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺍﺭﺍ‬

‫ﻫﺴﺘﻨﺪ‪ ،‬ﺩﺭ ﻣﺮﻛﺰ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺩﺍﺭﻯ ﺑﺴﻴﺎﺭ ﻗﻮﻯ‪ ،‬ﻓﻰ ﻧﻔﺴﻪ ﻣﻮﺟﺪ ﻗﻮﺍﻳﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﻇﻬﻮﺭ ﺩﺭﺧﺸﺎﻧﺘﺮﻳﻦ‬

‫ﮔﻮﻫﺮﻫﺎﻯ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺭﺍ ﻛﻪ ﺍﻛﻨﻮﻥ ﺩﺭ ﺑﻄﻦ ﺍﻳﻦ ﻋﺼﺮ ﻣﺼﻴﺒﺖ ﺯﺩﮤ ﻣﺤﺎﻁ ﺑﻪ ﺑﻼﻳﺎ ﺩﺭ ﺣﺎﻝ ﺗﻜﻮﻳﻦ ﺍﺳﺖ‪ ،‬ﺩﺭ‬

‫ﺳﺮﺯﻣﻴﻨﻰ ﺗﺴﺮﻳﻊ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ ﻛﻪ ﺍﺯ ﻟﺤﺎﻅ ﺟﻐﺮﺍﻓﻴﺎﻳﻰ‪ ،‬ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺩﺍﺭﻯ ﻗﻠﺐ ﺗﻤﺎﻣﻰ ﻛﺮﮤ ﺍﺭﺽ ﺍﺳﺖ‪.‬‬

‫)ﺗﺮﺟﻤﻪ‪ -‬ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﻙ ﻣﻮ ّﺭﺥ ‪ ۲۱‬ﺩﺳﺎﻣﺒﺮ ‪ ۱۹۳۹‬ﻣﻨﺘﺸﺮﻩ ﺩﺭ ‪Messages to America: Selected Letters and Cablegrams‬‬

‫‪ Addressed to the Bahais of North America 1932-1946‬ﺻﺺ ‪(۳۳-۳۲‬‬

‫ﻣﻘﺪﺳﺶ ﻛﻪ ﺑﻪ ﺍﻭﺻﺎﻑ ﻭ ﺍﻟﻘﺎﺏ "ﻗﺎﺿﻰ‬ ‫ﻣﺆﺳﺲ ﻭ ﻭﺍﺿﻊ ّ‬ ‫‪ .۳۹‬ﺩﺭ ﺍﻳﻦ ﻣﻨﺸﻮﺭ ﻣﺪﻧﻴﺖ ﺟﻬﺎﻧﻰ )ﻛﺘﺎﺏ ﺍﻗﺪﺱ(‪ّ ،‬‬

‫ﺍﻟﻘﻀﺎﺓ" ﻭ "ﺷﺎﺭﻉ ﺍﻋﻈﻢ" ﻭ "ﻣﻨﺠﻰ ﻭ ﻣﺘّﺤﺪﻛﻨﻨﺪﮤ ﺍﻣﻢ‪ :‬ﻣﻮﺳﻮﻡ ﻭ ﻣﻮﺻﻮﻑ‪ ،‬ﻧﺰﻭﻝ "ﻧﺎﻣﻮﺱ ﺍﻛﺒﺮ" ﺭﺍ ﺑﻪ ﻣﻠﻮﻙ ﻭ‬ ‫ّ‬

‫ﺍﻟﺸﺄﻥ "ﺑﻴﺖ ﺍﻟﻌﺪﻝ" ﺭﺍ ﺍﻧﺸﺎء ﻭ ﻭﻇﺎﺋﻒ‬ ‫ﻣﺆﺳﺴﮥ ﻋﻈﻴﻢ ّ‬ ‫ﺳﻼﻃﻴﻦ ﺍﺭﺽ ﺍﺑﻼﻍ‪...‬ﻣﻰﻓﺮﻣﺎﻳﺪ‪...‬ﺩﺭ ﺁﻥ ﺳﻔﺮ ﻛﺮﻳﻢ ّ‬

‫ﺨﺺ ﻭ ﺍﻋﻀﺎء ﺁﻥ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ "ﺭﺟﺎﻝ ﺍﻟﻌﺪﻝ" ﻭ "ﻭﻛﻼء ﺍﻪﻠﻟ" ﻭ‬ ‫ﻣﺨﺼﻮﺻﮥ ﺁﻥ ﺭﺍ ﺗﻌﻴﻴﻦ ﻭ ﻭﺍﺭﺩﺍﺕ ﺁﻥ ﺭﺍ ﻣﺸ ّ‬

‫"ﺍﻣﻨﺎءﺍﻟ ّﺮﺣﻤﻦ" ﺗﺴﻤﻴﻪ ﻣﻰﻓﺮﻣﺎﻳﺪ‪) .‬ﻗﺮﻥ ﺑﺪﻳﻊ ﻃﺒﻊ ﻛﺎﻧﺎﺩﺍ‪ ،‬ﺹ ‪(۴۲۸‬‬

‫ﺗﻮﺟﻪ ﻣﺨﺼﻮﺹ ﺑﻪ ﺗﻤﻬﻴﺪ ﻭﺳﺎﺋﻞ ﺿﺮﻭﺭﻯ ﻣﺒﺬﻭﻝ‬ ‫‪ .۴۰‬ﺑﻪ ﻣﻮﺍﺯﺍﺕ ﺍﻳﻦ ﺟﺮﻳﺎﻧﺎﺕ ﺩﻭ ﮔﺎﻧﮥ ﺗﺤﻜﻴﻢ ﻭ ﺗﺄﺳﻴﺲ‪ ،‬ﺑﺎﻳﺪ ّ‬ ‫ﺩﺍﺷﺖ ﻛﻪ ﺑﻪ ﻭﺍﺳﻄﮥ ﺁﻥ‪ ،‬ﻣﻰ ﺗﻮﺍﻥ ﺑﺎ ﺗﺸﻜﻴﻞ ﺳﻪ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﻛﻪ ﺩﺭ ﻧﻈﺮ ﺍﺳﺖ ﺩﺭ ﺯﻣﺎﻥ ﻣﻌﻴﻦ ﺩﺭ‬

‫ﺧﻄﮥ‬ ‫ﻣﻘﺪﻡ ﺑﺮ ﺗﺸﻜﻴﻞ ﺍ ّﻭﻟﻴﻦ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﺸﺎﺭﻛﺖ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﻣﺮﺍﻛﺰ ﺟﺪﻳﺪﺍﻟﻮﻻﺩﻩ ﺩﺭ ّ‬ ‫ﺍﻧﺘﺨﺎﺑﺎﺕ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ّ‬ ‫ﻛﺎﻧﺎﺩﺍ ﻭ ﺳﺮﺍﺳﺮ ﺟﻤﺎﻫﻴﺮ ﺁﻣﺮﻳﻜﺎﻯ ﻻﺗﻴﻦ ﺭﺍ ﻫﻤﺎﻫﻨﮓ ﻛﺮﺩ ﻭ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﺗﺤﻜﻴﻢ ﻧﻤﻮﺩ‪ .‬ﺍﺭﺗﻔﺎﻉ ﺍﻳﻦ ﺳﻪ ﺭﻛﻦ‬

‫ﻛﻪ ﺗﻌﺪﺍﺩ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﺭﺍ ﺑﻪ ﻳﺎﺯﺩﻩ ﻣﺤﻔﻞ ﺍﺭﺗﻘﺎء ﻣﻰ ﺩﻫﺪ‪ ،‬ﻭ ﺩﺭ ﺁﺗﻴﮥ ﺍﻳﺎﻡ ﺑﻪ ﺑﻴﻮﺕ ﻋﺪﻝ ﺧﺼﻮﺻﻰ‬

‫ﺗﺴﻤﻴﻪ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ ،‬ﻭ ﻋﺎﻟﻴﺘﺮﻳﻦ ﻫﻴﺄﺕ ﺗﺸﺮﻳﻌﻴﮥ ﺳﻠﺴﻠﻪ ﻣﺮﺍﺗﺐ ﺍﻣﺮ ﻣﺒﺎﺭﻙ ﺭﺍ ﺣﻤﺎﻳﺖ ﻭ ﺗﻘﻮﻳﺖ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ‪ ،‬ﺑﺎ‬ ‫ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯ ﻧﻘﺸﮥ ﺍﻟﻬﻰ‪ ،‬ﺑﺎ ﺗﺸﻜﻴﻞ ﻫﻴﺄﺗﻬﺎﻯ ﻣﺸﺎﺑﻬﻰ ﺍﻛﻤﺎﻝ ﺧﻮﺍﻫﻨﺪ ﻳﺎﻓﺖ ﻛﻪ ﺑﺎ ﺗﺰﺍﻳﺪﺷﺎﻥ ﺿﺮﻭﺭﺗﴼ ﺑﻪ ﺗﻮﺳﻴﻊ‬

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‫ﻣﺆﺳﺴﮥ ﺍﻧﺘﺨﺎﺑﻰ ﺧﻮﺍﻫﻨﺪ ﭘﺮﺩﺍﺧﺖ؛ ﻣﺆ ّﺳﺴﻪ ﺍﻯ ﻛﻪ‬ ‫ﺑﻨﻴﺎﻥ ﻭ ﺗﻘﻮﻳﺖ ﺧﺼﻴﺼﮥ ﺟﺎﻣﻌﻴﺖ ﻭ ﻓﺮﺍﮔﻴﺮﻯ ﻋﺎﻟﻴﺘﺮﻳﻦ ّ‬

‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﺑﺎﻳﺪ ﻓ ّﻌﺎﻟﻴّﺖ ﻫﺎﻯ ﺍﻣﺮ ﺟﻬﺎﻥ ﺁﺭﺍء ﺭﺍ ﻫﺪﺍﻳﺖ ﻭ ﻫﻤﺎﻫﻨﮓ ﻧﻤﺎﻳﺪ‪ .‬ﺑﺎ ﺗﺸﻜﻴﻞ‬ ‫ﻫﻤﺮﺍﻩ ﺑﺎ ّ‬

‫ﺍﻳﻦ ﺳﻪ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ‪ ،‬ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﻇﻬﻮﺭ ﺗﺪﺭﻳﺠﻰ ﻧﻘﺸﮥ ﺍﻟﻬﻰ ﺩﺭ ﺳﺎﻝ ﻫﺎﻯ ﺁﻳﻨﺪﻩ ﻧﺸﺎﻥ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪،‬‬

‫ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺁﻣﺮﻳﻜﺎ‪ ،‬ﻋﻼﻭﻩ ﺑﺮ ﻓ ّﻌﺎﻟﻴّﺖﻫﺎﻯ ﺗﺒﻠﻴﻐﻰﺍﺵ ﺩﺭ ﺳﺮﺍﺳﺮ ﻗﺎ ّﺭﺍﺕ ﺧﻤﺴﻪ ﻭ ﺟﺰﺍﻳﺮ ﺍﺑﺤﺮ ﺳﺒﻌﻪ‪ ،‬ﻣﺴﺘﻘﻴﻤﴼ‬ ‫ﻣﺆﺳﺴﻪﺍﻯ ﻣﺸﺎﺭﻛﺖ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ ﻛﻪ ﻭﻗﺘﻰ ﺗﺸﻜﻴﻞ ﺷﺪ‪،‬‬ ‫ﺩﺭ ﻧﻬﺎﺩﻥ ﺍﺳﺎﺱ ﻭ ﺑﻨﻴﺎﻥ ﻭ ﺗﺴﺮﻳﻊ ﺩﺭ ﺷﻜﻞ ﮔﻴﺮﻯ ّ‬

‫ﺟﺮﻳﺎﻥ ﺳﻪ ﮔﺎﻧﮥ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺭﺗﻔﺎﻉ ﺑﻨﺎﻯ ﻛﻠّﻰ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺑﻪ ﺍﻭﺝ ﻛﻤﺎﻝ ﺧﻮﺍﻫﺪ ﺭﺳﺎﻧﺪ‪.‬‬ ‫)ﺗﺮﺟﻤﻪ‪-‬ﺗﻮﻗﻴﻊ ‪ ۱۵‬ﺟﻮﻥ ‪ ۱۹۴۶‬ﻣﻨﺪﺭﺝ ﺩﺭ ﺻﻔﺤﻪ ‪(Messages to America ۹۴‬‬

‫ﻣﺪﺗﻰ ﺑﻪ ﺗﻌﻮﻳﻖ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﺑﻪ‬ ‫‪ .۴۱‬ﺍﻛﻨﻮﻥ ﻭﻗﺖ ﺁﻥ ﺭﺳﻴﺪﻩ ﻛﻪ ﺗﻮﺃﻡ ﺑﺎ ﺍﻗﺪﺍﻣﺎﺕ ﺷﺸﮕﺎﻧﮥ ﻓﻮﻕ ﻣﻮﺿﻮﻋﻰ ﻛﻪ ﺍﺿﻄﺮﺍﺭﴽ ّ‬ ‫ﻣﺮﺣﻠﮥ ﻋﻤﻞ ﺩﺭﺁﻳﺪ ﻭ ﺁﻥ ﺗﻌﻴﻴﻦ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺮ ﻃﺒﻖ ﻧﺼﻮﺹ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺳﺖ ﮐﻪ‬

‫ﻋﺪﮤ ﺁﻧﻬﺎ ﺑﺎﻟﻎ ﺑﺮ ﺩﻭﺍﺯﺩﻩ ﻧﻔﺮ ﻣﻰﺑﺎﺷﺪ ﻭ ﺑﻪ ﺗﻌﺪﺍﺩ ﻣﺴﺎﻭﻯ ﺍﺯ ﺍﺭﺽ ﺍﻗﺪﺱ ﻭ ﻗﻄﻌﺎﺕ ﺁﺳﻴﺎ ﻭ ﺁﻣﺮﻳﻜﺎ ﻭ‬ ‫ﺍ ّﻭﻟﻴﻦ ّ‬

‫ﻣﻘﺪﻣﮥ ﺗﺤ ّﻘﻖ ﻣﺸﺮﻭﻋﻰ ﺍﺳﺖ ﻛﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻛﺘﺎﺏ‬ ‫ﺍﺭﻭﭘﺎ ﺍﻧﺘﺨﺎﺏ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺍﻗﺪﺍﻣﺎﺕ ﺍ ّﻭﻟﻴّﻪ ّ‬

‫ﻭﺻﺎﻳﺎ ﭘﻴﺶ ﺑﻴﻨﻰ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﺑﺎ ﺗﻤﻬﻴﺪﺍﺕ ﺍ ّﻭﻟﻴّﻪ ﺟﻬﺖ ﺗﺸﻜﻴﻞ ﻫﻴﺄﺕ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺑﻬﺎﺋﻰ ﻛﻪ ﺑﻌﺪﴽ ﺑﻪ ﺑﻴﺖ‬ ‫ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺗﺒﺪﻳﻞ ﺧﻮﺍﻫﺪ ﺷﺪ ﻫﻤﺪﻭﺵ ﻭ ﻫﻤﻌﻨﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﺸﺮﻭﻉ ﺟﺪﻳﺪ ﺍﻟﺘّﺄﺳﻴﺲ ﺣﻠﻘﮥ ﺍﺗّﺼﺎﻝ‬

‫ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺗﺤﻜﻴﻢ ﺭﻭﺍﺑﻂ ﺩﺍﺋﻢ ﺍﻻﺗّﺴﺎﻉ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎ ﺟﺎﻣﻌﮥ ﭘﻴﺮﻭﺍﻥ ﺍﺳﻢ ﺍﻋﻈﻢ ﺩﺭ ﻧﻈﻢ ﺍﺩﺍﺭﻯ‬

‫ﺑﻬﺎﺋﻰ ﺭﺍ ﻫﻤﻮﺍﺭ ﻣﻰﺳﺎﺯﺩ‪) .‬ﻧﻘﻞ ﺗﺮﺟﻤﮥ ﺗﻠﮕﺮﺍﻡ ‪ ۲۴‬ﺩﺳﺎﻣﺒﺮ ‪ ۱۹۵۱‬ﺍﺯ ﺻﻔﺤﮥ ‪" ۹۳‬ﺍﺭﻛﺎﻥ ﻧﻈﻢ ﺑﺪﻳﻊ"‪ ،‬ﻧﺸﺮ ﺛﺎﻧﻰ(‬

‫‪ .۴۲‬ﻣﻘﺼﻮﺩ ﺩﺭ ﺍﻳﻦ ﻟﻮﺡ ﻋﻈﻴﻢ )ﻟﻮﺡ ﻛﺮﻣﻞ( ﻛﻪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻛﺎﺷﻒ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻴّﻪ ﻭ ﺑﺸﺎﺭﺕﺩﻫﻨﺪﮤ ﺩﻭ ﺗﺄﺳﻴﺲ‬

‫ﻋﻈﻴﻢ ﻭ ﺟﻠﻴﻞ ﻭ ﺧﻄﻴﺮ ﻛﻪ ﻳﻜﻰ ﺭﻭﺣﺎﻧﻰ ﻭ ﺩﻳﮕﺮﻯ ﺍﺩﺍﺭﻯ ﺩﺭ ﻣﺮﻛﺰ ﺟﻬﺎﻧﻰ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﺳﻔﻴﻨﻪﺋﻰ ﺍﺳﺖ‬

‫ﺍﺗﻢ ﻭ ﺍﻗﻮﻡ‪ ،‬ﻣﺼﺪﺭ ﺗﺸﺮﻳﻊ ﺍﺣﻜﺎﻡ‬ ‫ﻛﻪ ﺭﺍﻛﺒﻴﻨﺶ ﺭﺟﺎﻝ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﻛﻪ ﺑﺮ ﻃﺒﻖ ﻭﺻﺎﻳﺎﻯ ﻣﺘﻘﻨﮥ ﻣﺮﻛﺰ ﻋﻬﺪ ّ‬

‫ﻣﻘﺪﺱ ﺟﺮﻳﺎﻥ ﻳﺎﺑﺪ ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﺩﺭ ﻋﻬﺪ‬ ‫ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪﺍﻧﺪ ﻭ ﺍﻳﻦ ﺍﺣﻜﺎﻡ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊ ﺍﺯ ﺍﻳﻦ ﺟﺒﻞ ّ‬

‫ﺣﻀﺮﺕ ﻛﻠﻴﻢ ﺷﺮﻳﻌﺔ ﺍﻪﻠﻟ ﺍﺯ ﺻﻬﻴﻮﻥ ﺟﺎﺭﻯ ﻭ ﺳﺎﺭﻯ ﮔﺸﺖ ﻭ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺳﻔﻴﻨﮥ ﺍﺣﻜﺎﻡ ﺍﺷﺎﺭﻩ ﺑﺎﺳﺘﻘﺮﺍﺭ ﺩﻳﻮﺍﻥ‬ ‫ﻣﻘﺪﺱ‬ ‫ﻋﺪﻝ ﺍﻟﻬﻰ ﻛﻪ ﻓﻰﺍﻟﺤﻘﻴﻘﻪ ﺩﺍﺭﺍﻟﺘّﺸﺮﻳﻊ ﺍﺳﺖ ﻭ ﺷﻌﺒﻪﺍﻯ ﺍﺯ ﻣﺮﻛﺰ ﺟﻬﺎﻧﻰ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺟﺒﻞ ّ‬ ‫ﻣﺤﺴﻮﺏ‪) ...‬ﺗﻮﻗﻴﻊ ﻧﻮﺭﻭﺯ ‪ ۱۱۱‬ﺑﺪﻳﻊ‪ ،‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﻛﮥ ‪ ،۱۰۹-۱۱۴‬ﺹ ‪(۱۷۱‬‬

‫ﻣﺒﺸﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻃﻰ ﻋﻬﻮﺩ ﻣﺘﻮﺍﻟﻴﮥ ﻋﺼﺮ ﺗﻜﻮﻳﻦ ﺑﻪ‬ ‫‪ .۴۳‬ﺗﺄﺳﻴﺲ ﺍﻳﻦ ﺑﻨﻴﺎﻥ ﺟﻠﻴﻞ )ﺩﺍﺭﺍﻻٓﺛﺎﺭ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ( ﺑﻨﻔﺴﻪ ّ‬ ‫ﻣﻘﺪﺳﮥ ﻣﻨﺼﻮﺻﻪ ﻣﺎﻧﻨﺪ ﺩﺍﺭﺍﻟﻮﻻﻳﻪ ﻭ ﻣﻘ ّﺮ ﻫﻴﺄﺕ‬ ‫ﺍﺭﺗﻔﺎﻉ ﺍﺑﻨﻴﮥ‬ ‫ﻣﺘﻌﺪﺩﮤ ﺩﻳﮕﺮﻯ ﺟﻬﺖ ﻣﺮﺍﻛﺰ ﺍﺩﺍﺭﻯ ﻣﺸﺮﻭﻋﺎﺕ ّ‬ ‫ّ‬

‫ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﺍﻗﺪﺍﻡ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ ﺍﺑﻨﻴﮥ ﺭﻓﻴﻌﻪ ﺑﻪ ﺷﻜﻞ ﻗﻮﺱ ﻋﻈﻴﻤﻰ ﺑﺎ ﻫﻨﺪﺳﮥ ﺑﺪﻳﻊ‬

‫ﻭ ﻫﻢﺁﻫﻨﮕﻰ ﺑﻰﻧﻈﻴﺮ ﻣﺮﻗﺪ ﺣﻀﺮﺕ ﻭﺭﻗﮥ ﻋﻠﻴﺎ ﻧﻔﺲ ﻓﺮﻳﺪ ﻭ ﻣﻤﺘﺎﺯ ﺩﺭ ﺑﻴﻦ ﻧﺴﺎء ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ ﻭ ﻣﺮﻗﺪ ﺣﻀﺮﺕ‬

‫ﻣﻘﺪﺱ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺮﺍﻯ ﺍﺣﻴﺎء ﻋﺎﻟﻢ ﻭ ﺍﺗّﺤﺎﺩ ﺍﻣﻢ ﻭ ﻣﺮﻗﺪ ﺍ ّﻡ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﺍ ﻛﻪ‬ ‫ﻏﺼﻦ ﺍﻃﻬﺮ ﻓﺪﻳﮥ ّ‬ ‫ِ‬ ‫ﻣﺨﺼﺺ ﮔﺮﺩﻳﺪﻩ ﺍﺣﺎﻃﻪ ﺧﻮﺍﻫﺪ‬ ‫ﻛﻞ ﻋﺎﻟﻢ ﻣﻦ ﻋﻮﺍﻟﻤﻪ"‬ ‫ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ ﺑﻪ ﺧﻄﺎﺏ "ﻭ‬ ‫ﺟﻌﻠﻚ ﺻﺎﺣﺒﺔ ﻟﻪ ﻓﻰ ّ‬ ‫ّ‬

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‫ﻧﻤﻮﺩ ﻭ ﺗﻜﻤﻴﻞ ﻧﻬﺎﻳﻰ ﺍﻳﻦ ﺍﺑﻨﻴﮥ ﺭﻓﻴﻌﻪ ﻭ ﻣﺸﺮﻭﻋﺎﺕ ﻋﻈﻴﻤﻪ ﻧﺸﺎﻧﮥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺟﻬﺎﻧﻰ ﺍﻟﻬﻰ ﻛﻪ ﺩﺭ‬ ‫ﺣﺪ ﺭﺷﺪ ﻭ ﻛﻤﺎﻝ ﺧﻮﺩ ﻭﺍﺻﻞ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪) .‬ﻧﻘﻞ ﺗﺮﺟﻤﮥ ﺗﻮﻗﻴﻊ ‪ ۲۷‬ﻧﻮﺍﻣﺒﺮ‬ ‫ﺍﻭﺍﺧﺮ ﻋﻬﺪ ﺭﺳﻮﻟﻰ ﺁﻏﺎﺯ ﺷﺪ ﺑﻪ ﺳﺮ ّ‬ ‫‪ ۱۹۵۴‬ﺍﺯ ﺻﻔﺤﻪ ‪ ۲۳۱‬ﺍﺭﻛﺎﻥ ﻧﻈﻢ ﺑﺪﻳﻊ(‬

‫‪ .۴۴‬ﺣﺬﻑ ﺷﺪﻩ ﺍﺳﺖ‬

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‫ﺍﺯ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫‪ .۴۵‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﺼﺪﺭ ﻭﺣﻰ ﺍﻟﻬﻰ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺍﻓﺨﻢ ﻭ ﻣﻄﻠﻊ ﺍﻣﺮ ﻭ ﻣﻨﺸﺄ ﻋﺪﻝ ﻭ ﺭﺍﻓﻊ ﺻﻠﺢ ﺍﻋﻈﻢ ﻭ ﺑﺎﻧﻰ‬ ‫ﻧﻈﻢ ﺑﺪﻳﻊ ﺩﺭ ﺍﻧﺠﻤﻦ ﺑﻨﻰ ﺁﺩﻡ ﻭ ﻣﻨﺒﻊ ﺍﻟﻬﺎﻡ ﻭ ﻭﺍﺿﻊ ﺍﺳﺎﺱ ﻣﺪﻧﻴﺖ ﺍﻟﻬﻴّﻪ ﺩﺭ ﻋﺎﻟﻢ ﻭ ﻣﺆﻟّﻒ ﻗﻠﻮﺏ ﻭ ﻣﺤﻴﻰ‬

‫ﺍﻣﻢ ﻭ ﺩﺍﻭﺭ ﻛﺮﺩﮔﺎﺭ ﻭ ﺷﺎﺭﻉ ﺍﻣﺮ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺘﻘﺮﺍﺭ ﻣﻠﻜﻮﺕ ﺍﻪﻠﻟ ﺭﺍ ﺩﺭ ﺑﺴﻴﻂ ﻏﺒﺮﺍ ﺍﻋﻼﻥ ﻭ ﺣﺪﻭﺩ ﻭ ﺍﺣﻜﺎﻣﺶ ﺭﺍ‬

‫ﻧﺎﺯﻝ ﻭ ﺍﺻﻮﻟﺶ ﺭﺍ ﻣﻌﻴﻦ ﻭ ﻣﺆ ّﺳﺴﺎﺗﺶ ﺭﺍ ﺍﻳﺠﺎﺩ ﻓﺮﻣﻮﺩ ﻭ ﺑﺮﺍﻯ ﺁﻥ ﻛﻪ ﻗﻮﺍﻯ ﻗﺪﺳﻴﮥ ﻣﻨﺒﻌﺜﻪ ﺍﺯ ﻇﻬﻮﺭ ﺍﻋﻈﻤﺶ ﺍﺯ‬

‫ﻣﺠﺮﺍﻯ ﺻﺤﻴﺢ ﻭ ﺩﺭ ﺟﻬﺖ ﻣﻘﺼﻮﺩ ﻫﻤﭽﻨﺎﻥ ﺳﺮﻳﺎﻥ ﻭ ﺟﺮﻳﺎﻥ ﻳﺎﺑﺪ ﺍﺳﺎﺱ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﻣﺘﻴﻨﻰ ﺭﺍ ﺑﻨﻴﺎﺩ ﻧﻬﺎﺩ ﻛﻪ‬

‫ﻗ ّﻮﮤ ﺩﺍﻓﻌﻪﺍﺵ ﻣﺘﺎﺑﻌﴼ ﺩﺭ ﺩﻭﺭﮤ ﻣﺮﻛﺰ ﻣﻴﺜﺎﻕ ﻭ ﺩﻭﺭﮤ ﻭﻻﻳﺖ ﺍﻣﺮ ﻧﻴّﺮ ﺁﻓﺎﻕ ﺿﺎﻣﻦ ﺍﺻﺎﻟﺖ ﻭ ﻛﺎﻓﻞ ﻭﺣﺪﺕ ﺍﺻﻠﻴﮥ ﺍﻣﺮ‬

‫ﺗﻘﺪﻡ ﺟﻬﺎﻧﮕﻴﺮ ﺁﺋﻴﻦ ﻧﺎﺯﻧﻴﻨﺶ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ؛ ﻭ ﺣﺎﻝ ﻫﻤﺎﻥ ﻗ ّﻮﮤ ﻋﻈﻴﻤﮥ ﻣﻴﺜﺎﻕ‬ ‫ﻣﺒﻴﻨﺶ ﺑﻮﺩﻩ ﻭ ﺑﺎﻋﺚ ﺗﺮ ّﻗﻰ ﻭ ّ‬

‫ﻣﻘﺎﺻﺪ ﺟﺎﻧﻔﺰﺍﻳﺶ ﺭﺍ ﺑﻪ ﻭﺍﺳﻄﮥ ﺍﺟﺮﺍﺋﺎﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺘﻘﺮﺍﺭ ﺑﺨﺸﻴﺪ؛ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻛﻪ ﻳﻜﻰ ﺍﺯ‬

‫ﺩﻭ ﻭﺻﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺳﺖ ﻣﻘﺼﺪ ﺍﻋﻼﻳﺶ ﺁﻧﻜﻪ ﻗﺪﺭﺕ ﻭ ﺳﻴﻄﺮﮤ ﺍﻟﻬﻴّﻪ ﻛﻪ ﺍﺯ‬ ‫ّ‬ ‫ﻣﺼﺪﺭ ﺷﺮﻳﻌﮥ ﺭﺑّﺎﻧﻴﻪ ﺟﺎﺭﻯ ﮔﺸﺘﻪ ﺗﺴﻠﺴﻞ ﻭ ﺍﺳﺘﻤﺮﺍﺭ ﻳﺎﺑﺪ ﻭ ﻭﺣﺪﺕ ﺟﺎﻣﻌﮥ ﭘﻴﺮﻭﺍﻧﺶ ﻣﺤﻔﻮﻅ ﮔﺮﺩﺩ ﻭ ﺗﻌﺎﻟﻴﻤﺶ‬ ‫ﺍﺯ ﺗﺼ ّﺮﻑ ﻭ ﺍﻧﺤﺮﺍﻑ ﻭ ﺗﺼﻠّﺐ ﻭ ﺍﻧﺠﻤﺎﺩ ﻣﺒ ّﺮﻯ ﻭ ﻣﺼﻮﻥ ﻣﺎﻧﺪ‪...‬‬

‫ﻛﻞ ﻣﻨﺒﻌﺚ ﺍﺯ ﺁﻳﺎﺕ ﻣﻨﺰﻟﮥ‬ ‫ﻣﻨﺸﺄ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ ﺳﻠﻄﻪ ﻭ ﺍﺧﺘﻴﺎﺭ ﻭ ﻭﻇﺎﺋﻒ ﻭ ﺩﺍﻳﺮﮤ ﺍﻗﺪﺍﻣﺎﺗﺶ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺎﻫﺮﺍﺕ ﺑﺎ ﺗﺒﻴﻴﻨﺎﺕ ﻭ ﺗﻮﺿﻴﺤﺎﺕ ﻣﺮﻛﺰ ﻣﻴﺜﺎﻕ ﻭ ﻭﻟﻰﺍﻣﺮ ﺍﻪﻠﻟ ﻛﻪ ﺑﻌﺪ ﺍﺯ‬ ‫ّ‬ ‫ﺍﺱ‬ ‫ﻣﻘﺪﺳﻪﺍﻧﺪ‪ّ ،‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻳﮕﺎﻧﻪ ﻣﺒﻴّﻦ ﻣﻨﺼﻮﺹ ﺑﻴﺎﻧﺎﺕ ّ‬ ‫ﻛﻞ ﻣﺠﻤﻮﻋﴼ ﻣﺮﺟﻊ ﻭﺍﺟﺐ ﺍﻻﻃﺎﻋﻪ ﻭ ّ‬

‫ﺍﺳﺎﺱ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﺤﺴﻮﺏ‪ .‬ﻣﺮﺟﻌﻴّﺖ ﻭ ﺣﺎﻛﻤﻴّﺖ ﻣﻄﻠﻘﻪ ﻭ ﻗﺎﻃﻌﻴّﺖ ﺍﻳﻦ ﻧﺼﻮﺹ ﻣﺒﺎﺭﻛﻪ ﺛﺎﺑﺖ ﻭ ﻟﻦ‬ ‫ﻳﺘﻐﻴّﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺗﺎ ﺯﻣﺎﻧﻰ ﻛﻪ ﺑﻪ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻴّﻪ ﻣﻈﻬﺮ ﺟﺪﻳﺪﻯ ﺩﺭ ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﺩﺭ ﺁﻥ ﻳﻮﻡ ﺯﻣﺎﻡ ﺍﻣﺮ ﻭ ﺣﻜﻢ‬

‫ﺩﺭ ﻗﺒﻀﮥ ﻗﺪﺭﺕ ﺍﻭ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪.‬‬

‫ﭼﻮﻥ ﺑﻌﺪ ﺍﺯ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺟﺎﻧﺸﻴﻨﻰ ﺩﺭ ﻣﻘﺎﻡ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﻣﻮﺟﻮﺩ ﻧﻪ ﺭﻳﺎﺳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎ ﺑﻴﺖ‬

‫ﺗﻘﺪﻡ‬ ‫ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ ﻛﻪ ﻣﻌﻬﺪ ﺍﻋﻠﻰ ﻭ ﻣﺮﺟﻊ ﺍﻫﻞ ﺑﻬﺎء ﻭ ﺑﺎﻟﻤﺂﻝ ﻣﺴﺌﻮﻝ ﺣﻔﻆ ﻭﺣﺪﺕ ﻭ ﺗﻌﻤﻴﻢ ﺗﺮ ّﻗﻰ ﻭ ّ‬

‫ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ‪) ...‬ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪،‬ﺻﻔﺤﺎﺕ ‪(۱-۳‬‬

‫ّ‬ ‫ﺩﺳﺘﺨﻂﻫﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﺗﻮﺟﻪ ﻣﺎ ﺭﺍ ﺑﻪ ﺳﺆﺍﻻﺗﻰ ﺟﻠﺐ ﻧﻤﻮﺩﻳﺪ ﻛﻪ ﻣﻮﺟﺐ ﺣﻴﺮﺕ ﻭ ﺳﺮﮔﺸﺘﮕﻰ ﺑﺮﺧﻰ ﺍﺯ ﺍﺣﺒّﺎء ﺷﺪﻩ‬ ‫‪ .۴۶‬ﻣﺴﺮﻭﺭ ﺍﺯ ﺁﻧﻴﻢ ﻛﻪ ّ‬ ‫ﺑﺎﻟﺼﺮﺍﺣﻪ ﻣﻄﺮﺡ ﮔﺮﺩﺩ ﺗﺎ ﺍﻳﻦ ﻛﻪ ﺑﻴﺎﻥ ﻧﺸﻮﺩ ﻭ ﻣﻜﻨﻮﻥ ﺩﺭ‬ ‫ﺍﺳﺖ‪ .‬ﺍﺣﺴﻦ ﻭ ﺍﻭﻟﻰ ﺁﻥ ﻛﻪ ﺍﻳﻦ ﺳﺆﺍﻻﺕ ﺁﺯﺍﺩﺍﻧﻪ ﻭ‬ ‫ّ‬

‫ﻗﻠﻮﺏ ﻣﺆﻣﻨﻴﻦ ﻭ ﺑﺎﺭﻯ ﺳﻨﮕﻴﻦ ﺑﺮ ﺩﻝﻫﺎﻯ ﻣﺨﻠﺼﻴﻦ ﺷﻮﺩ‪ .‬ﻭﻗﺘﻰ ﻛﻪ ﺍﺻﻮﻝ ﺍﺳﺎﺳﻴﮥ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭﻙ‬

‫ﺷﻮﺩ ﭼﻨﻴﻦ ﺗﺮﺩﻳﺪﻫﺎ ﻭ ﺩﻭﺩﻟﻰﻫﺎﻳﻰ ﺑﻪ ﺳﻬﻮﻟﺖ ﺯﺍﺋﻞ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺑﺪﺍﻥ ﻣﻌﻨﻰ ﻧﻴﺴﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﺍﻣﺮ ﺍﻟﻬﻰ‬

‫ﺩﺍﺭﺍﻯ ﺍﺳﺮﺍﺭ ﻭ ﺭﻣﻮﺯ ﻧﻴﺴﺖ‪ .‬ﻣﺴﻠّﻤﴼ ﺭﻣﻮﺯ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ‪ ،‬ﺍ ّﻣﺎ ﺍﺯ ﻧﻮﻋﻰ ﻧﻴﺴﺘﻨﺪ ﻛﻪ‪ ،‬ﻭﻗﺘﻰ ﺍﺻﻮﻝ ﺍﺳﺎﺳﻴﮥ ﺍﻣﺮ ﻣﺒﺎﺭﻙ‬

‫ﻭ ﺣﻘﺎﺋﻖ ﻣﺴﻠّﻤﮥ ﻫﺮ ﻭﺿﻌﻴﺖ ﺑﻪ ﻭﺿﻮﺡ ﺩﺭﻙ ﺷﻮﻧﺪ‪ ،‬ﻣﻮﺟﺐ ﺗﺰﻟﺰﻝ ﺍﻳﻤﺎﻥ ﺍﺣﺪﻯ ﮔﺮﺩﻧﺪ‪.‬‬

‫ﺗﻮﺳﻂ ﺁﺣﺎﺩ ﺍﺣﺒّﺎء ﻣﻄﺮﺡ ﻣﻰ ﮔﺮﺩﺩ ﺩﺭ ﺳﻪ ﮔﺮﻭﻩ ﺧﻼﺻﻪ ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﮔﺮﻭﻩ ﺍ ّﻭﻝ ﻣﺘﻤﺮﻛﺰ ﺑﺮ‬ ‫ﺳﺆﺍﻻﺗﻰ ﻛﻪ ّ‬

‫ﻣﻘﺪﻣﺎﺕ‬ ‫ﭘﺮﺳﺶ ﻫﺎﻯ ﺯﻳﺮ ﺍﺳﺖ‪ :‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻣﻌﻠﻮﻡ ﻭ ﻣﺸﻬﻮﺩ ﺑﻮﺩ ﻛﻪ ﻭﻟﻰ ﺍﻣﺮﻯ ﻭﺟﻮﺩ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ ،‬ﭼﺮﺍ ّ‬ ‫ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻓﺮﺍﻫﻢ ﮔﺮﺩﻳﺪ؟ ﺁﻳﺎ ﺯﻣﺎﻥ ﺑﺮﺍﻯ ﭼﻨﻴﻦ ﺍﻗﺪﺍﻣﻰ ﻣﻘﺘﻀﻰ ﻭ ﻣﻨﺎﺳﺐ ﺑﻮﺩ؟ ﺁﻳﺎ ﺷﻮﺭﺍﻯ‬

‫ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺑﻬﺎﺋﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺴﺖ ﺍﻣﻮﺭ ﺭﺍ ﺍﺩﺍﺭﻩ ﻧﻤﺎﻳﺪ؟‬

‫ﺩﺭ ﺯﻣﺎﻥ ﺻﻌﻮﺩ ﻭﻟﻰ ﻣﺤﺒﻮﺏ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ‪ ،‬ﺍﺯ ﻗﺮﺍﺋﻦ ﻭ ﻧﻴﺰ ﺍﺯ ﺷﺮﺍﺋﻂ ﻣﺼ ّﺮﺡ ﺩﺭ ﺁﺛﺎﺭ‬

‫ﻣﺒﺎﺭﻛﻪ‪ ،‬ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺑﻮﺩ ﻛﻪ ﺍﻧﺘﺼﺎﺏ ﺟﺎﻧﺸﻴﻦ ﻣﻨﻄﺒﻖ ﺑﺎ ﺷﺮﺍﻳﻂ ﻣﻨﺪﺭﺝ ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ‬

‫ﻣﻴﺴﺮ ﻧﺒﻮﺩ‪ .‬ﺍﻳﻦ ﻭﺿﻌﻴﺖ‪ ،‬ﻛﻪ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﻗﺎﺩﺭ ﺑﺎﺷﻨﺪ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺑﺮﺍﻯ ﻫﻴﻜﻞ ﻣﺒﺎﺭﻙ ّ‬ ‫ّ‬ ‫ﺟﺎﻧﺸﻴﻨﻰ ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﺗﻌﻴﻴﻦ ﻓﺮﻣﺎﻳﻨﺪ‪ ،‬ﺻﻌﻮﺩ ﻛﺮﺩﻧﺪ‪ ،‬ﻣﺴﺌﻠﻪ ﺍﻯ ﻣﺒﻬﻢ ﺭﺍ ﺍﻳﺠﺎﺩ ﻛﺮﺩ ﻛﻪ ﺩﺭ ﺁﺛﺎﺭ ﺻﺮﻳﺤﮥ ﻣﺒﺎﺭﻛﻪ‬

‫ﺫﻛﺮ ﻧﺸﺪﻩ ﺑﻮﺩ ﻭ ﻣﻰ ﺑﺎﻳﺴﺖ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺣﺎﻟﻪ ﮔﺮﺩﺩ‪ .‬ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺑﻪ ﺭﻭﺷﻨﻰ ﺩﺭﻳﺎﺑﻨﺪ ﻛﻪ ﻗﺒﻞ ﺍﺯ‬

‫ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻫﻴﭻ ﭘﻴﺶ ﺁﮔﻬﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ ﻛﻪ ﻭﻟﻰ ﺍﻣﺮﻯ ﺩﺭ ﺁﻳﻨﺪﻩ ﻭﺟﻮﺩ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ‪.‬‬ ‫ّ‬ ‫ﺁﺣﺎﺩ ﺍﺣﺒّﺎء ﻫﺮ ﻋﻘﻴﺪﻩ ﻭ ﺑﺎﻭﺭﻯ ﻣﻤﻜﻦ ﺑﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺍ ّﻣﺎ ﻋﻠﻢ ﻭ ﺁﮔﺎﻫﻰ ﻣﺴﻠّﻢ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ‪.‬‬ ‫ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﺷﻮﺭﺍﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺑﻬﺎﺋﻰ ﻳﺎ ﻫﺮ ﻳﻚ ﺍﺯ ﺳﺎﻳﺮ ﻫﻴﺄﺕﻫﺎﻯ ﻣﻮﺟﻮﺩ ﻧﻤﻰﺗﻮﺍﻧﺴﺘﻨﺪ ﺩﺭ ﺍﻳﻦ‬ ‫ﻣﻮﺿﻮﻉ ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﻧﺘﻴﺠﻪ ﮔﻴﺮﻯ ﻭ ﺍﺗّﺨﺎﺫ ﺗﺼﻤﻴﻢ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺗﻨﻬﺎ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﻭ ﺍﻗﺘﺪﺍﺭ ﻻﺯﻡ ﺑﺮﺍﻯ‬

‫ﺍﻋﻼﻡ ﭼﻨﻴﻦ ﻣﻮﺿﻮﻋﻰ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺩﻟﻴﻠﻰ ﺍﺿﻄﺮﺍﺭﻯ ﻭ ﻣﺒﺮﻡ ﺑﺮﺍﻯ ﺩﻋﻮﺕ ﺑﻪ ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬

‫ﺍﻋﻈﻢ ﺩﺭ ﺍﺳﺮﻉ ﻭﻗﺖ ﺑﻮﺩ‪.‬‬

‫ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ‬ ‫ﺗﻮﺳﻂ ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ‪،‬‬ ‫ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‪ ،‬ﺍﻣﻮﺭ ﺍﺩﺍﺭﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺍﻣﺮ ﻣﺒﺎﺭﻙ ّ‬ ‫ّ‬ ‫ﺑﺎ ﻭﻓﺎﺩﺍﺭﻯ ﻭ ﻣﻮﺍﻓﻘﺖ ﻛﺎﻣﻞ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﻭ ﺁﺣﺎﺩ ﺍﺣﺒّﺎء ﺻﻮﺭﺕ ﻣﻰ ﮔﺮﻓﺖ‪ .‬ﺍﻳﻦ ﻣﻨﻄﺒﻖ ﺑﺎ ﺗﻌﻴﻴﻦ‬ ‫ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺗﻮﺳﻂ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﻪ ﻋﻨﻮﺍﻥ " ُﺣ ّﺮﺍﺱ ﺟﺎﻣﻌﮥ ﺟﻨﻴﻨﻰ ﺟﻬﺎﻧﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ" ﺑﻮﺩ‪.‬‬ ‫ّ‬

‫ﺘﻮﺟﻪ ﺷﺪﻧﺪ ﭼﻮﻥ ﻗﻄﻌﻴﺖ ﻭ ﻳﻘﻴﻦ ﺑﻪ‬ ‫ﺍﺯ ﻫﻤﺎﻥ ﺍﺑﺘﺪﺍﻯ‬ ‫ّ‬ ‫ﺗﺼﺪﻯ ﺍﻣﻮﺭ ﺍﻣﺮ ﺍﻟﻬﻰ‪ ،‬ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﻣ ّ‬

‫ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ‪ ،‬ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﻣﺴﻠّﻢ ﻭ ﺗﺮﺩﻳﺪ ﻧﺎﭘﺬﻳﺮﻯ ﺑﺮﺍﻯ ﻭﻟﻰ ﺍﻣﺮ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺗﻀﻤﻴﻦ ﺷﺪﻩ‪،‬‬ ‫ّ‬ ‫ﺧﻂ‬ ‫ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﺗﻨﻬﺎ ﻣﺴﻴﺮ ﺑﻰ ﺧﻄﺮ ﻭ ﺍﻣﻦ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﻗﺎﻃﻌﻴّﺘﻰ ﺍﻧﺤﺮﺍﻑ ﻧﺎﭘﺬﻳﺮ‪ ،‬ﺍﺯ ﻫﺪﺍﻳﺎﺕ ﻭ ّ‬ ‫ﻣﺸﻰ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺗﺒﻌﻴﺖ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺗﻤﺎﻣﻰ ﺗﺎﺭﻳﺦ ﺩﻳﻦ ﻫﻴﭻ ﺳﺎﺑﻘﮥ ﻣﺸﺎﺑﻬﻰ ﺍﺯ ﭼﻨﻴﻦ ﺍﻧﻀﺒﺎﻁ ﻧﻔﺲ‬

‫ﺷﺪﻳﺪ‪ ،‬ﭼﻨﻴﻦ ﻭﻓﺎﺩﺍﺭﻯ ﻣﻄﻠﻖ‪ ،‬ﻭ ﭼﻨﻴﻦ ﺍﻳﺜﺎﺭ ﻛﺎﻣﻠﻰ ﺍﺯ ﺳﻮﻯ ﺭﻫﺒﺮﺍﻥ ﺩﻳﺎﻧﺘﻰ ﺭﺍ‪ ،‬ﻛﻪ ﺧﻮﺩ ﺭﺍ ﻧﺎﮔﻬﺎﻥ ﺍﺯ ﻭﺟﻮﺩ‬

‫ﺣﻖﺷﻨﺎﺳﻰ ﻭ ﺳﭙﺎﺳﻰ ﺭﺍ ﻛﻪ ﻧﻮﻉ ﺑﺸﺮ ﻧﺴﻠﻬﺎ‪ ،‬ﺑﻞ‬ ‫ﻣﻠﻬﻢ ﺍﻟﻬﻰ ﻣﺤﺮﻭﻡ ﻣﺸﺎﻫﺪﻩ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﻧﺸﺎﻥ ﻧﻤﻰﺩﻫﺪ‪ّ .‬‬ ‫ﻫﺪﺍﻳﺖ َ‬

‫ﺍﻋﺼﺎﺭ ﻭ ﻗﺮﻭﻥ ﺁﻳﻨﺪﻩ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻣﻌﺪﻭﺩ ﻧﻔﻮﺱ ﻣﺤﺰﻭﻥ ﻭ ﻣﻐﻤﻮﻡ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺛﺎﺑﺖ ﻗﺪﻡ ﻭ ﺷﺠﻴﻊ ﻣﺪﻳﻮﻥ‬ ‫ﺣﺪ ﺍﺣﺼﺎء ﻭ ﺗﻘﻮﻳﻢ ﺍﺳﺖ‪.‬‬ ‫ﻣﻰﺑﺎﺷﺪ‪ ،‬ﺧﺎﺭﺝ ﺍﺯ ّ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻧﻘﺸﻪ ﻫﺎﻯ ﺻﺮﻳﺢ‪ ،‬ﺭﻭﺷﻦ ﻭ ﺗﻔﺼﻴﻠﻰ ﺑﻪ ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﺩﻭﺭﮤ‬ ‫ّ‬ ‫ﺗﺎ ﺭﺿﻮﺍﻥ ‪ ،۱۹۶۳‬ﻳﻌﻨﻰ ﺗﺎ ﭘﺎﻳﺎﻥ ﺟﻬﺎﺩ ﺭﻭﺣﺎﻧﻰ ﺩﻩﺳﺎﻟﻪ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻰﮔﺮﻓﺖ‪ .‬ﺍﺯ ﺁﻥ ﺯﻣﺎﻥ ﺑﻪ ﺑﻌﺪ‪ ،‬ﺑﺮﺍﻯ‬ ‫ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ ﻣﻮﺍﺟﻬﮥ ﺍﻣﺮ ﻣﺒﺎﺭﻙ ﺑﺎ ﻣﺨﺎﻃﺮﺍﺕ‪ ،‬ﻭﺟﻮﺩ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮﻯ ﺿﺮﻭﺭﺕ ﺩﺍﺷﺖ‪ .‬ﺍﻳﻦ ﺩ ّﻭﻣﻴﻦ ﺩﻟﻴﻞ‬

‫ﻣﺒﺮﻡ ﺑﺮﺍﻯ ﺩﻋﻮﺕ ﺑﻪ ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻮﺩ‪ .‬ﺍﺷﺎﺭﺍﺕ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﺗﻮﺍﻗﻴﻊ ﻣﺒﺎﺭﻛﻪ ﺑﻪ ﺍﻳﻦ‬ ‫ّ‬ ‫ﻧﻜﺘﻪ ﻛﻪ ﻧﻘﺸﻪ ﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺑﻌﺪ ﺍﺯ ﻧﻘﺸﮥ ﺩﻩ ﺳﺎﻟﻪ ﺗﺤﺖ ﻫﺪﺍﻳﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺭﺍﺋﻪ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪،‬‬ ‫ﻣﻘﺘﻀﻰ ﻭ ﻣﻨﺎﺳﺐ ﺑﻮﺩﻥ ﺯﻣﺎﻥ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻰﻛﻨﺪ‪ .‬ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ ﺍﺷﺎﺭﺍﺕ ﻋﺒﺎﺭﺍﺕ ﺯﻳﺮ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﻙ‬

‫ﻣﻮ ّﺭﺥ ‪ ۲۵‬ﻓﻮﺭﻳﻪ ‪ ۱۹۵۱‬ﺧﻄﺎﺏ ﺑﻪ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﺟﺰﺍﻳﺮ ﺑﺮﻳﺘﺎﻧﻴﺎ ﺍﺳﺘﺨﺮﺍﺝ ﺷﺪﻩ ﺍﺳﺖ؛ ﺗﻮﻗﻴﻊ ﻣﺰﺑﻮﺭ ﺩﺭ‬ ‫ﻣﻘﺪﻡ ﺑﺮ ﺟﻬﺎﺩ ﻛﺒﻴﺮ ﺍﻛﺒﺮ ﺭﻭﺣﺎﻧﻰ ﺩﻩﺳﺎﻟﻪ ﺑﻮﺩ‪.‬‬ ‫ﻣﻮﺭﺩ ﻧﻘﺸﮥ ﺩﻭ ﺳﺎﻟﮥ ﻣﺤﻔﻞ ﻣﻠّﻰ ﻣﺰﺑﻮﺭ ﺍﺳﺖ ﻛﻪ ﺑﻼﻓﺎﺻﻠﻪ ّ‬ ‫ﺁﻏﺎﺯ ﻣﺸﺮﻭﻋﺎﺕ ﻋﻬﻮﺩ ﺁﺗﻴﮥ ﻋﺼﺮ ﺗﻜﻮﻳﻦ ﺍﻣﺮ ﻣﺒﺎﺭﻙ‪ ،‬ﻛﻪ ﺩﺭ ﺣﻴﻄﻪ ﻭ ﻣﺤﺪﻭﺩﮤ ﺧﻮﺩ ﺟﻤﻴﻊ ﻣﺤﺎﻓﻞ‬ ‫ﻣﻠّﻴّﮥ ﻓ ّﻌﺎﻝ ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻰ ﮔﻴﺮﺩ‪ ،‬ﺑﺮ ﺣﺼﻮﻝ ﺗﻮﻓﻴﻖ ﺩﺭ ﺍﻳﻦ ﻧﻘﺸﻪ‪ ،‬ﻛﻪ ﺍﺯ ﻧﻈﺮ‬

‫ﺍﺑﻌﺎﺩ ﺑﻰ ﺳﺎﺑﻘﻪ‪ ،‬ﺍﺯ ﻟﺤﺎﻅ ﺧﺼﻮﺻﻴﺎﺕ ﻋﺪﻳﻢ ﺍﻟﻨّﻈﻴﺮ‪ ،‬ﻭ ﺍﺯ ﻟﺤﺎﻅ ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﺍﺳﺘﻌﺪﺍﺩ‬

‫ﻣﻘﺪﻣﻪﺍﻯ ﺑﺮ ﺷﺮﻭﻉ‬ ‫ﺭﻭﺣﺎﻧﻰ ﻭﺳﻴﻊ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﻣﺒﺘﻨﻰ ﺑﺎﺷﺪ؛ ﻣﺸﺮﻭﻋﺎﺗﻰ ﻛﻪ ﻓﻰ ﻧﻔﺴﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ّ‬

‫ﻧﻘﺸﻪﻫﺎﻯ ﺟﻬﺎﻧﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﺮﺍﺣﻞ ﺁﻳﻨﺪﮤ ﻋﺼﺮ ﺗﻜﻮﻳﻦ‪ ،‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺪﺍﻥ ﻣﺒﺎﺩﺭﺕ‬ ‫ﺧﻮﺍﻫﺪ ﻭﺭﺯﻳﺪ ﻛﻪ ﻧﻤﺎﻳﻨﺪﮤ ﻭﺣﺪﺕ ﻭ ﺑﺎﻋﺚ ﻫﻤﺎﻫﻨﮕﻰ ﻭ ﺗﻮﺣﻴﺪ ﻣﺴﺎﻋﻰ ﻣﺤﺎﻓﻞ ﻣﻠّﻰ ﺧﻮﺍﻫﺪ‬

‫ﺑﻮﺩ‪) .‬ﺗﺮﺟﻤﻪ ﺍﻯ ﺍﺯ ﺑﻴﺎﻥ ﻣﺒﺎﺭﻙ ﻣﻨﺪﺭﺝ ﺩﺭ ﺹ ‪ ۲۶۰‬ﻣﺠﻤﻮﻋﮥ ‪The Unfolding Destiny of the British‬‬

‫‪(Baha'i Community‬‬

‫ﻣﺪﺕ ﺷﺶ ﺳﺎﻝ ﺍﺩﺍﺭﮤ ﺍﻣﻮﺭ ﺍﻣﺮ ﻣﺒﺎﺭﻙ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺑﺎ ﺍﻳﻤﺎﻥ‬ ‫ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ‪ ،‬ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻛﻪ ّ‬

‫ﻣﻄﻠﻖ ﺑﻪ ﺁﺛﺎﺭ ﻣﺒﺎﺭﻛﻪ‪ ،‬ﺍﺣﺒّﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﺩﻋﻮﺕ ﺑﻪ ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻧﻤﻮﺩﻧﺪ‪ ،‬ﻭ ﺣﺘّﻰ ﺗﺎ ﺁﻧﺠﺎ ﭘﻴﺶ‬

‫ﺭﻓﺘﻨﺪ ﻛﻪ ﺗﻘﺎﺿﺎ ﻛﺮﺩﻧﺪ ﺑﻪ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﺭﺃﻯ ﺩﺍﺩﻩ ﻧﺸﻮﺩ‪ .‬ﺗﻨﻬﺎ ﻣﻮﺭﺩ ﻣﺤﺰﻥ ﺍﺛﺮ ﺗﺴﻠﻴﻢ ﺷﺪﻥ ﻓﺮﺩﻯ ﺑﻪ ﻭﺳﻮﺳﻪﻫﺎﻯ‬ ‫ﻗﺪﺭﺕ ﻭ ﺳﻠﻄﻪﻃﻠﺒﻰ‪ ،‬ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﻼﺵ ﺍﺳﻒﺍﻧﮕﻴﺰ ﭼﺎﺭﻟﺰ ﻣﻴﺴﻦ ﺭﻳﻤﻰ ﺑﺮﺍﻯ ﻏﺼﺐ ﻣﻘﺎﻡ ﻭﻻﻳﺖ ﺍﻣﺮ ﺑﻮﺩ‪.‬‬

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‫ﮔﺰﻳﺪﻩﻫﺎﻯ ﺯﻳﺮ ﺍﺯ ﻳﻜﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻪ ﻭﺿﻮﺡ ﻭ ﺑﺎ ﺗﺄﻛﻴﺪ ﺍﺻﻮﻟﻰ ﺭﺍ ﺑﻴﺎﻥ ﻣﻰ ﺩﺍﺭﺩ ﻛﻪ‬

‫ﻣﺘﻌﺪﺩﮤ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﺎ ﺁﻥ ﺁﺷﻨﺎ‬ ‫ﻼ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﮥ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ ﻭ ﺗﻮﺍﻗﻴﻊ‬ ‫ﺍﺣﺒّﺎء ﻗﺒ ً‬ ‫ّ‬ ‫ّ‬ ‫ﺗﻮﺳﻂ ﻧﻔﺲ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‬ ‫ﻫﺴﺘﻨﺪ‪ ،‬ﻭ ﺍﺳﺎﺱ ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﺗﻮﺿﻴﺢ ﻣﻰﺩﻫﺪ‪ .‬ﺍﻳﻦ ﻟﻮﺡ ّ‬ ‫ّ‬ ‫ﺩﺭ ﺳﺎﻝ ﻫﺎﻯ ﺍ ّﻭﻟﻴّﮥ ﻗﻴﺎﺩﺕ ﻫﻴﻜﻞ ﻣﺒﺎﺭﻙ‪ ،‬ﺟﻬﺖ ﺍﻧﺘﺸﺎﺭ ﺩﺭ ﺑﻴﻦ ﺍﺣﺒّﺎﺏ‪ ،‬ﺑﻪ ﺍﻳﺮﺍﻥ ﺍﺭﺳﺎﻝ ﮔﺮﺩﻳﺪ‪:‬‬

‫ﺯﻳﺮﺍ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻃﻮﻓﺎﻥ ﺧﻄﺮ ﺍﺳﺖ ﻭ ﺍﺯ ﺧﻮﻑ ﺍﺧﺘﻼﻑ ﺁﺭﺍء ﺩﺭ ﻧﻬﺎﻳﺖ ﺣﺬﺭ‪ ...‬ﺍﻟﺤﻤﺪﻪﻠﻟ‬

‫ﻣﺒﺸﺮ ﻧﻴّﺮ‬ ‫ﺍﺳﺒﺎﺏ ﺍﺧﺘﻼﻓﻰ ﻧﻪ‪ .‬ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺻﺒﺢ ﺣﻘﻴﻘﺖ ﺭﻭﺷﻦ ﻭ ﺗﺎﺑﻨﺪﻩ ﺑﺮ ﺟﻤﻴﻊ ﺍﺭﺟﺎء ﻭ ّ‬

‫ﺍﻋﻈﻢ ﺍﺑﻬﻰ ﻭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﻙ ﻣﻮﻋﻮﺩ ﺟﻤﻴﻊ ﻛﺘﺐ ﻭ ﺻﺤﻒ ﻭ ﺯﺑﺮ ﻭ ﺍﻟﻮﺍﺡ ﻭ ﻇﻬﻮﺭ ﻣﺠﻠّﻰ ﻃﻮﺭ ﺩﺭ‬ ‫ْﻒ‬ ‫ﺳﺪﺭﮤ ﺳﻴﻨﺎ ﻭ ﻣﺎﻋﺪﺍ ّ‬ ‫ﻛﻞ ﺑﻨﺪﮤ ﺁﻥ ﺁﺳﺘﺎﻧﻴﻢ ﻭ ﺍﺣﻘﺮ ﭘﺎﺳﺒﺎﻥ‪ ...‬ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﺍﻟ ْ‬

‫ﻛﺴﻰ ﺳﺰﺍﻭﺍﺭ ﺗﻜﻠّﻢ ﺑﻪ ﺣﺮﻓﻰ ﻧﻴﺴﺖ ﻭﻟﻮ ﻣﻘﺎﻡ ﻭﻻﻳﺖ ﺑﺎﺷﺪ‪ .‬ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻣﺮﺟﻊ ﺟﻤﻴﻊ ﺍﻣﻢ ﻭ‬

‫ﺍﺣﻜﺎﻡ ﺍﻟﻬﻰ ﺩﺭ ﺁﻥ ﻣﺼ ّﺮﺡ؛ ﺍﺣﻜﺎﻡ ﻏﻴﺮ ﻣﺬﻛﻮﺭﻩ ﺭﺍﺟﻊ ﺑﻘﺮﺍﺭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ؛ ﺩﻳﮕﺮ ﺍﺳﺒﺎﺏ‬

‫ﺍﺧﺘﻼﻓﻰ ﻧﻪ‪...‬ﺯﻧﻬﺎﺭ ﺯﻧﻬﺎﺭ ﻣﮕﺬﺍﺭﻳﺪ ﻧﻔﺴﻰ ﺭﺧﻨﻪ ﻛﻨﺪ ﻭ ﺍﻟﻘﺎء ﻓﺘﻨﻪ ﻧﻤﺎﻳﺪ‪ .‬ﺍﮔﺮ ﺍﺧﺘﻼﻑ ﺁﺭﺍﺋﻰ‬

‫ﺣﻞ ﻣﺸﻜﻞ ﻓﺮﻣﺎﻳﺪ ﻭ ﺍﻛﺜﺮﻳﺖ ﺁﺭﺍء ﺁﻧﭽﻪ ﺑﻴﺎﻥ ﻛﻨﺪ ﺻﺮﻑ‬ ‫ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﻓﻮ ّﺭﴽ ّ‬

‫ﺣﻘﻴﻘﺖ ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺗﺤﺖ ﺣﻤﺎﻳﺖ ﻭ ﻋﺼﻤﺖ ﻭ ﻋ ّﻔﺖ ﺳﻠﻄﺎﻥ ﺍﺣﺪﻳﺴﺖ‬

‫ﻇﻞ ﺟﻨﺎﺡ ﻋ ّﻔﺖ ﻭ ﻋﺼﻤﺖ ﺧﻮﻳﺶ ﻣﺤﺎﻓﻈﻪ ﻧﻤﺎﻳﺪ‪ .‬ﻫﺮ‬ ‫ﻭ ﺍﻭ ﺭﺍ ﺻﻴﺎﻧﺖ ﺍﺯ ﺧﻄﺎ ﻓﺮﻣﺎﻳﺪ ﻭ ﺩﺭ ّ‬ ‫ﻛﺲ ﻣﺨﺎﻟﻔﺖ ﻛﻨﺪ ﻣﺮﺩﻭﺩ ﮔﺮﺩﺩ ﻭ ﻋﺎﻗﺒﺖ ﻣﻘﻬﻮﺭﺷﻮﺩ‪.‬‬

‫ﻭ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ﺗﺮﺗﻴﺐ ﻭ ﻧﻈﺎﻣﻰ ﻛﻪ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﻣﺠﺎﻟﺲ ﻣﻠّﺖ ﺩﺭ ﺍﺭﻭﭘﺎ ﺍﻧﺘﺨﺎﺏ ﻣﻰ‬ ‫ﺷﻮﺩ ﺍﻧﺘﺨﺎﺏ ﮔﺮﺩﺩ ﻭ ﭼﻮﻥ ﻣﻤﺎﻟﻚ ﻣﻬﺘﺪﻯ ﺷﻮﺩ ﺑﻴﻮﺕ ﻋﺪﻝ ﻣﻤﺎﻟﻚ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﺭﺍ‬

‫ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﻛﻪ ﺟﻤﻴﻊ ﺍﺣﺒّﺎء ﺩﺭ ﻫﺮ ﺩﻳﺎﺭ ﻭﻛﻼﺋﻰ ﺗﻌﻴﻴﻦ ﻧﻤﺎﻳﻨﺪ ﻭ ﺁﻧﺎﻥ ﻧﻔﻮﺳﻰ‬ ‫ﻭﺍﻻ‬ ‫ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻨﻨﺪ ﻭ ﺁﻥ ﻧﻔﻮﺱ ﻫﻴﺌﺘﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﻨﺪ ﺁﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ ّ‬

‫ﻼ ﺍﮔﺮ ﻭﻗﺖ ﻣﻘﺘﻀﻰ ﺑﻮﺩ ﻭ ﻓﺴﺎﺩ ﻧﺪﺍﺷﺖ‬ ‫ﺗﺄﺳﻴﺴﺶ ﻣﺸﺮﻭﻁ ﺑﻪ ﺍﻳﻤﺎﻥ ﺟﻤﻴﻊ ﻣﻤﺎﻟﻚ ﻋﺎﻟﻢ ﻧﻪ‪ .‬ﻣﺜ ً‬

‫ﺍﺣﺒّﺎﻯ ﺍﻳﺮﺍﻥ ﻭﻛﻼﺋﻰ ﺍﻧﺘﺨﺎﺏ ﻣﻰﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺣﺒّﺎﻯ ﺍﻣﺮﻳﻚ ﻭ ﻫﻨﺪ ﻭ ﺳﺎﺋﺮ ﺟﻬﺎﺕ ﻧﻴﺰ ﻭﻛﻼﺋﻰ‬ ‫ﺍﻧﺘﺨﺎﺏ ﻣﻰﻧﻤﻮﺩﻧﺪ ﻭ ﺁﻧﺎﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻧﺘﺨﺎﺏ ﻣﻰﻧﻤﻮﺩﻧﺪ‪ ،‬ﺁﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻮﺩ‬ ‫ﻭﺍﻟﺴﻼﻡ‪) .‬ﻣﻜﺎﺗﻴﺐ ﺟﻠﺪ ‪ ،۳‬ﺹ ‪(۵۰۰‬‬ ‫ّ‬

‫ﺘﻮﺟﻪ ﺑﺎﺷﻨﺪ ﻛﻪ ﺩﺭ ﻧﺼﻮﺹ ﻣﺒﺎﺭﻛﻪ ﻫﻴﭻ ﻧﻜﺘﻪ ﺍﻯ ﻧﻴﺴﺖ ﻛﻪ ﺍﺷﺎﺭﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﻓﻘﻂ‬ ‫ﻳﺎﺭﺍﻥ ﺑﺎﻳﺪ ﻣ ّ‬

‫ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻣﻰﺗﻮﺍﻧﺪ ﺩﻋﻮﺕ ﺑﻪ ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻧﻤﺎﻳﺪ‪ .‬ﺑﺮ ﻋﻜﺲ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﻋﻮﺕ ﺑﻪ‬

‫ﺍﻳﻦ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺭﺍ ﺩﺭ ﺍﻳﺎﻡ ﺣﻴﺎﺕ ﺧﻮﻳﺶ ﭘﻴﺶ ﺑﻴﻨﻰ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺯﻣﺎﻧﻰ ﻛﻪ ﺗﻮ ّﺳﻂ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ّ‬ ‫"ﻣﻈﻠﻢ ﺗﺮﻳﻦ ﻟﺤﻈﺎﺕ ﺣﻴﺎﺕ ﺁﻥ ﺣﻀﺮﺕ‪ ،‬ﺗﺤﺖ ﺣﻜﻮﻣﺖ ﻋﺒﺪﺍﻟﺤﻤﻴﺪ‪ ،‬ﻛﻪ ﻫﻴﻜﻞ ﻣﺒﺎﺭﻙ ﺧﻮﺩ ﺭﺍ ﺁﻣﺎﺩﮤ‬ ‫ﺍﺧﺮﺍﺝ ﻭ ﺗﺒﻌﻴﺪ ﺑﻪ ﻧﺎﻣﺴﺎﻋﺪﺗﺮﻳﻦ ﻧﻮﺍﺣﻰ ﺁﻓﺮﻳﻘﺎﻯ ﺷﻤﺎﻟﻰ ﻣﻰ ﻛﺮﺩﻧﺪ" ﺗﻮﺻﻴﻒ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ ،‬ﻭ ﺯﻣﺎﻧﻰ ﻛﻪ ﺣﺘّﻰ‬

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‫ﺣﻴﺎﺕ ﺧﻮﺩ ﻫﻴﻜﻞ ﻣﺒﺎﺭﻙ ﻣﺮﻛﺰ ﻣﻴﺜﺎﻕ ﺩﺭ ﻣﺨﺎﻃﺮﻩ ﻭ ﺗﻬﺪﻳﺪ ﺑﻮﺩ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻪ ﺣﺎﺟﻰ ﻣﻴﺮﺯﺍ ﺗﻘﻰ‬

‫ﺭﺏ ﺍﻋﻠﻰ ﻭ ﺑﺎﻧﻰ ﺍﺻﻠﻰ ﻣﻌﺒﺪ ﻋﺸﻖ ﺁﺑﺎﺩ‪ ،‬ﻣﻜﺘﻮﺑﻰ ﻣﺮﻗﻮﻡ ﻭ ﺑﻪ ﺍﻳﺸﺎﻥ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﺩﺭ‬ ‫ﺍﻓﻨﺎﻥ‪ ،‬ﭘﺴﺮ ﺧﺎﻟﮥ ﺣﻀﺮﺕ ّ‬ ‫ﺻﻮﺭﺗﻰ ﻛﻪ ﺗﻬﺪﻳﺪﺍﺕ ﻋﻠﻴﻪ ﻣﺮﻛﺰ ﻣﻴﺜﺎﻕ ﻋﻤﻠﻰ ﮔﺮﺩﺩ‪ ،‬ﺗﺮﺗﻴﺐ ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﺑﺪﻫﺪ‪ .‬ﺑﺨﺶ ﺛﺎﻧﻰ‬ ‫ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ ﻧﻴﺰ ﺑﻪ ﭼﻨﻴﻦ ﻭﺿﻌﻴﺘﻰ ﻣﺮﺗﺒﻂ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺁﻥ ﺭﺍ ﻣﻄﺎﻟﻌﻪ‬

‫ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﮔﺮﻭﻩ ﺩﻭﻡ ﻣﺴﺎﺋﻞ ﻛﻪ ﺑﺮﺧﻰ ﺍﺯ ﻳﺎﺭﺍﻥ ﺭﺍ ﺁﺯﺍﺭ ﻣﻰ ﺩﻫﺪ ﺑﺮ ﻣﺴﺄﻟﮥ ﻣﻌﺼﻮﻣﻴّﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ ﺗﻮﺍﻧﺎﻳﻰ‬

‫ﺍﺧﺺ ﺍﺯ ﺩﺭﻙ ﺩﻻﻻﺕ ﺑﻴﺎﻥ ﺯﻳﺮ ﺻﺎﺩﺭﻩ ﺍﺯ ﻗﻠﻢ‬ ‫ﻓ ّﻌﺎﻟﻴّﺖ ﺁﻥ ﺑﺪﻭﻥ ﺣﻀﻮﺭ ﻭﻟﻰ ﺍﻣﺮ ﻣﺘﻤﺮﻛﺰ ﺍﺳﺖ‪ .‬ﻣﺸﻜﻞ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﻣﺤﺒﻮﺏ ﺍﻣﺮ ﺍﻪﻠﻟ ﻧﺸﺄﺕ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪:‬‬

‫ﻫﺮ ﮔﺎﻩ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﺯ ﻧﻈﻢ ﺑﺪﻳﻊ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻨﺘﺰﻉ ﺷﻮﺩ‪ ،‬ﺍﺳﺎﺱ ﺍﻳﻦ ﻧﻈﻢ ﻣﺘﺰﻟﺰﻝ ﻭ ﺍﻟﻰ‬

‫ﺍﻻﺑﺪ ﻣﺤﺮﻭﻡ ﺍﺯ ﺍﺻﻞ ﺗﻮﺍﺭﺛﻰ ﻣﻰ ﮔﺮﺩﺩ ﻛﻪ ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺟﻤﻴﻊ ﺷﺮﺍﻳﻊ ﺍﻟﻬﻰ‬

‫ﻧﻴﺰ ﺑﺮﻗﺮﺍﺭ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻟﻮﺣﻰ ﻛﻪ ﺑﻪ ﺍﻓﺘﺨﺎﺭ ﻳﻜﻰ ﺍﺯ ﺍﺣﺒّﺎﻯ ﺍﻳﺮﺍﻥ ﻧﺎﺯﻝ‬

‫ﮔﺮﺩﻳﺪﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪" :‬ﺩﺭ ﺟﻤﻴﻊ ﺷﺮﺍﻳﻊ ﺍﻟﻬﻴّﻪ ﻭﻟﺪ ﺑﻜﺮ ﺍﻣﺘﻴﺎﺯﺍﺕ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺩﺍﺷﺘﻪ ﺣﺘّﻰ ﻣﻴﺮﺍﺙ‬

‫ﻣﺆﺳﺴﻪ ﻭﺣﺪﺕ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﺭ ﺧﻄﺮ ﺍﻓﺘﺪ ﻭ ﺑﻨﻴﺎﻧﺶ ﻣﺘﺰﻟﺰﻝ‬ ‫ﻧﺒ ّﻮﺕ ﺗﻌﻠّﻖ ﺑﻪ ﺍﻭ ﺩﺍﺷﺖ‪ ".‬ﺑﺪﻭﻥ ﺍﻳﻦ ّ‬

‫ﮔﺮﺩﺩ ﻭ ﺍﺯ ﻣﻨﺰﻟﺘﺶ ﺑﻜﺎﻫﺪ ﻭ ﺍﺯ ﻭﺍﺳﻄﮥ ﻓﻴﻀﻰ ﻛﻪ ﺑﺮ ﻋﻮﺍﻗﺐ ﺍﻣﻮﺭ ﺩﺭ ﻃﻰ ﺩﻫﻮﺭ‪ ،‬ﺍﺣﺎﻃﻪ ﺩﺍﺭﺩ‬

‫ﺑﺎﻟﻤ ّﺮﻩ ﺑﻰ ﻧﺼﻴﺐ ﻣﺎﻧﺪ ﻭ ﻫﺪﺍﻳﺘﻰ ﻛﻪ ﺟﻬﺖ ﺗﻌﻴﻴﻦ ﺣﺪﻭﺩ ﻭ ﻭﻇﺎﺋﻒ ﺗﻘﻨﻴﻨﻴﮥ ﻣﻨﺘﺨﺒﻴﻦ ﺿﺮﻭﺭﻯ‬

‫ﺍﺳﺖ ﺳﻠﺐ ﺷﻮﺩ‪) .‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪(۸۲‬‬

‫ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﻳﺎﺭﺍﻧﻰ ﻛﻪ ﻣﺎﻳﻠﻨﺪ ﺩﺭ ﺯﻣﺎﻥ ﺣﺎﺿﺮ ﺩﺭﻛﻰ ﺭﻭﺷﻦ ﺗﺮ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺑﺎ ّ‬

‫ﻣﺪ ﻧﻈﺮ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ .‬ﻓﻰ ﺍﻟﻤﺜﻞ ﺑﻪ‬ ‫ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﻛﮥ ﺩﻳﮕﺮ ﻛﻪ ﺑﻪ ﻫﻤﻴﻦ ﻣﻮﺿﻮﻉ ﻣﺮﺑﻮﻁ ﻣﻰ ﺷﻮﺩ‪ّ ،‬‬ ‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﻨﺪ‪:‬‬ ‫ﻓﻘﺮﺍﺕ ﺫﻳﻞ ﻛﻪ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺍﺳﺘﺨﺮﺍﺝ ﺷﺪﻩ ّ‬

‫ﺁﻧﻬﺎ )ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء(‪...‬ﺑﺎ ﺑﻴﺎﻧﻰ ﺻﺮﻳﺢ ﻭ ﻗﺎﻃﻊ ﺩﻭ ﻣﺆ ّﺳﺴﮥ ﺗﻮﺃﻣﺎﻥ ﺑﻴﺖ‬ ‫ﺍﻟﻌﺪﻝ ﻭ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺟﺎﻧﺸﻴﻨﺎﻥ ﺧﻮﻳﺶ ﻣﻌﻴﻦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻛﻪ ﻭﻇﺎﺋﻔﺸﺎﻥ ﻋﺒﺎﺭﺕ‬

‫ﻣﺆﺳﺴﺎﺕ ﻭ ﺗﻄﺎﺑﻖ ﺣﻜﻴﻤﺎﻧﮥ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎ‬ ‫ﺍﺳﺖ ﺍﺯ ﺍﺟﺮﺍء ﺍﺻﻮﻝ ﻭ ﺗﺮﻭﻳﺞ ﺣﺪﻭﺩ ﻭ ﻣﺤﺎﻓﻈﮥ ّ‬

‫ﻣﻘﺘﻀﻴﺎﺕ ﺯﻣﺎﻥ ﻭ ﺗﺤ ّﻘﻖ ﻣﻴﺮﺍﺙ ﻣﺮﻏﻮﺏ ﺧﻠﻞﻧﺎﭘﺬﻳﺮ ﺑﺎﻧﻰ ﺑﻨﻴﺎﻥ ﺍﻣﺮ ﻳﺰﺩﺍﻥ ﺩﺭ ﻋﺎﻟﻢ ﺍﻣﻜﺎﻥ‪.‬‬ ‫)ﺗﻮﻗﻴﻊ ﻣﻮ ّﺭﺥ ‪ ۲۱‬ﻣﺎﺭﺱ‪ ،۱۹۳۰‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪(۲۵‬‬

‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺍﺧﺘﻴﺎﺭﺍﺗﻰ ﺭﺍ ﻛﻪ‬ ‫ﻭ ﻧﻴﺰ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻫﻞ ﺑﻬﺎء ﺑﺎﻳﺪ ﺑﺪﺍﻧﺪ ﻛﻪ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﺗﻔﻮﻳﺾ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺳﻠﺐ ﻧﻤﻰ ﻧﻤﺎﻳﺪ ﻭ ﺑﻪ ﻫﻴﭻ ﻣﻨﻮﺍﻝ ﺑﺎ ﻣﻨﺪﺭﺟﺎﺕ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﻭ ﺍﻟﻮﺍﺡ‬

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‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺗﻀﺎ ّﺩﻯ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﻧﻤﻰ ﺁﻭﺭﺩ ﻭ ﻫﺮﮔﺰ ﺩﺳﺘﻮﺭﺍﺕ ﻣﻨﺰﻟﮥ ﻣﺒﺎﺭﻛﻪﺍﺵ ﺭﺍ ﺑﺎﻃﻞ‬

‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺮ َﻭﻗﺮ ﻭ ﺍﻋﺘﺒﺎﺭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﻰ ﺍﻓﺰﺍﻳﺪ‬ ‫ﻧﻤﻰ ﺳﺎﺯﺩ‪ .‬ﺑﻠﻜﻪ ﺑﺮ ﻋﻜﺲ‪ّ ،‬‬

‫ﻭ ﺑﺪﻭﻥ ﺁﻥ ﻛﻪ ﺳﺮ ﻣﻮﺋﻰ ﺑﻪ ﺣﺮﻳﻢ ﺣﻜﻮﻣﺖ ﻭ ﻭﻇﺎﺋﻔﺶ ﻛﻪ ﺩﺭ ﻧﺼﻮﺹ ﻣﺒﺎﺭﻛﻪ ﻣﺼ ّﺮﺡ ﮔﺸﺘﻪ‬

‫ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ‪ ،‬ﻣﻘﺎﻡ ﻣﻨﻴﻌﺶ ﺭﺍ ﺛﺒﺎﺕ ﻣﻰ ﺑﺨﺸﺪ ﻭ ﻭﺣﺪﺗﺶ ﺭﺍ ﺣﻔﺎﻇﺖ ﻣﻰﻛﻨﺪ ﻭ ﻣﺠﻬﻮﺩﺍﺗﺶ‬ ‫ﺭﺍ ﻣﺪﺍﻭﻣﺖ ﻣﻰ ﺩﻫﺪ‪ .‬ﻣﺎ ﻫﻨﻮﺯ ﺍﺯ ﻟﺤﺎﻅ ﺯﻣﺎﻧﻰ ﺑﻪ ﺍﻳﻦ ﺳﻨﺪ ﻋﻈﻴﻢ‪ ،‬ﻳﻌﻨﻰ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ‪ ،‬ﺑﺴﻴﺎﺭ‬

‫ﺍﻃﻼﻉ ﺑﺮ ﺍﺳﺮﺍﺭ ﻣﻜﻨﻮﻧﻪﺍﺵ ﻋﺎﺟﺰ ﻭ ﻧﺎﺗﻮﺍﻥ‪) .‬ﺗﻮﻗﻴﻊ ‪۲۷‬‬ ‫ﻧﺰﺩﻳﻜﻴﻢ ﻭ ﺍﺯ ﺍﺩﺭﺍﻙ ﻛﺎﻣﻞ ﻣﻀﺎﻣﻴﻨﺶ ﻭ ﺍﺯ ّ‬ ‫ﻓﻮﺭﻳﻪ ‪ ،۱۹۲۹‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪(۱۲‬‬

‫ﻼ ﻭﺍﺿﺢ ﻭ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﻭﻟﻰ ﺍﻣﺮ‪ ،‬ﻣﺒﻴّﻦ ﺁﻳﺎﺕ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ‬ ‫ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻛﺎﻣ ً‬

‫ﻭﺍﺿﻊ ﺍﺣﻜﺎﻡ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺍﺳﺖ‪ .‬ﺗﻔﺴﻴﺮ ﻭ ﺗﺒﻴﻴﻦ ﻭﻻﻳﺖ ﺍﻣﺮ ﺩﺭ ﺩﺍﻳﺮﮤ ﺧﻮﻳﺶ ﻫﻤﺎﻥ ﻗﺪﺭ ﻣﻮﺭﺩ‬

‫ﺗﻤﻜﻴﻦ ﻭ ﺍﻧﻘﻴﺎﺩ ﺍﺳﺖ ﻛﻪ ﻗﻮﺍﻧﻴﻦ ﻣﻮﺿﻮﻋﮥ ﺑﻴﺖ ﻋﺪﻝ ﻛﻪ ﺣﻘﻮﻕ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺗﺶ ﻭﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻭ‬

‫ﻣﻘﺪﺳﮥ‬ ‫ﺍﺣﻜﺎﻡ ﻏﻴﺮ ﻣﻨﺼﻮﺻﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺳﺖ‪ .‬ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺣﺪﻭﺩ ّ‬

‫ﺗﻌﺪﻯ ﻧﺨﻮﺍﻫﺪ ﻧﻤﻮﺩ‪ .‬ﻫﻴﭻ ﻳﻚ ﺩﺭ ﺻﺪﺩ ﺗﺰﻳﻴﻒ ﺳﻠﻄﻪ ﻭ‬ ‫ﺩﻳﮕﺮﻯ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﻭ ﻫﺮﮔﺰ ﻧﻴﺰ ّ‬

‫ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣﺨﺼﻮﺻﮥ ﻣﺴﻠّﻤﮥ ﺩﻳﮕﺮﻯ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﻭﻧﺪ ﻋﻨﺎﻳﺖ ﮔﺸﺘﻪ ﺍﺳﺖ ﺑﺮ ﻧﺨﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬ ‫)ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪(۸۵‬‬

‫ﺨﺼﻪ ﺍﻋﻤﺎﻝ ﻣﻰ ﻧﻤﺎﻳﺪ‬ ‫ﻫﺮ ﻳﻚ‪...‬ﻗﺪﺭﺕ ﻭ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻭ ﺣﻘﻮﻕ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺣﺪﻭﺩ ﻣﺸ ّ‬

‫ﻣﺆﺳﺴﻪ ﻫﻴﭻ ﻳﻚ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻣﺘﻨﺎﻗﺾ ﻧﻴﺴﺖ‪.‬‬ ‫ﻭ ﻗﺪﺭﺕ ﻭ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻭ ﺣﻘﻮﻕ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺍﻳﻦ ﺩﻭ ّ‬ ‫)ﻫﻤﺎﻥ‪ ،‬ﺹ ‪(۸۲‬‬

‫ﻫﺮ ﭼﻨﺪ ﻭﻟﻰ ﺍﻣﺮ ﺭﺋﻴﺲ ﻻﻳﻨﻌﺰﻝ ﺍﻳﻦ ﻣﺠﻠﺲ ﻓﺨﻴﻢ ﺍﺳﺖ‪ ،‬ﻣﻌﻬﺬﺍ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻨﻔﺴﻪ ﺣﺘّﻰ ﺑﻪ ﻃﻮﺭ‬ ‫ﻣﻮ ّﻗﺖ ﻭﺍﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﻜﺎﻡ ﮔﺮﺩﺩ ﻭ ﻳﺎ ﺗﺼﻤﻴﻤﺎﺕ ﺍﻛﺜﺮﻳﺖ ﺍﻋﻀﺎﻯ ﻣﺠﻠﺲ ﺭﺍ ﺍﻟﻐﺎء ﻧﻤﺎﻳﺪ‪.‬‬ ‫)ﻫﻤﺎﻥ‪ ،‬ﺹ ‪(۸۵‬‬

‫ﺍﺯ ﺁﻥ ﮔﺬﺷﺘﻪ‪ ،‬ﺍﻳﻦ ﻛﻼﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻗﻠﻮﺏ ﺍﺣﺒّﺎء ﺭﺍ ﻣﻄﻤﺌﻦ ﻧﻤﺎﻳﺪ‪:‬‬ ‫ﻳﺪ ﻗﺪﺭﺕ ﺍﻟﻬﻴّﻪ ﺍﻳﻦ ﺍﻣﺮ ﻧﺎﺯﻧﻴﻦ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﻭ ﻣﺤﻜﻢ ﺍﺳﺘﻮﺍﺭ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﻃﻮﻓﺎﻥ ﺍﻧﻘﻼﺑﺎﺕ‬ ‫ﻋﺎﻟﻢ َﻛﻮﻥ ﺑﻨﻴﺎﻥ ﺁﻥ ﺭﺍ ﻫﺮﮔﺰ ﻣﻨﻬﺪﻡ ﻧﻨﻤﺎﻳﺪ ﻭ ﺍﻭﻫﺎﻡ ﺑﺸﺮ ﺁﻥ ﺭﺍ ﻣﺘﺰﻟﺰﻝ ﻧﺴﺎﺯﺩ‪) .‬ﺗﺮﺟﻤﮥ ﺑﻴﺎﻥ ﻣﺒﺎﺭﻙ‬

‫ﻣﻨﺪﺭﺝ ﺩﺭ ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪(۲۵‬‬

‫ﻭ ﺍﻳﻦ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺁﻧﻬﺎ ﺭﺍ ﺩﻟﮕﺮﻡ ﺳﺎﺯﺩ‪:‬‬

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‫ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ‪ ،‬ﻳﻔﻌﻞ ﺍﻪﻠﻟ ﻣﺎ ﻳﺸﺎء؛ ﻫﻴﭻ ﭼﻴﺰ ﻧﻤﻰﺗﻮﺍﻧﺪ ﻣﻴﺜﺎﻗﺶ ﺭﺍ ﻣﺘﺰﻟﺰﻝ ﺳﺎﺯﺩ؛ ﻫﻴﭻ ﭼﻴﺰ‬

‫ﻧﻤﻰﺗﻮﺍﻧﺪ ﻣﺎﻧﻊ ﺍﺯ ﻧﺰﻭﻝ ﺍﻟﻄﺎﻓﺶ ﮔﺮﺩﺩ ﻳﺎ ﺑﺎ ﺍﻣﺮﺵ ﻣﺨﺎﻟﻔﺖ ﻛﻨﺪ؛ ﻳﻔﻌﻞ ﻣﺎ ﻳﺮﻳﺪ ﻭ ﻣﺎ ﻳﺸﺎء ﻭ ﺍﻧّﻪ‬

‫ﻫﻮ ﺍﻟﻤﻘﺘﺪﺭ ﻋﻠﻰ ﺍﻻﺷﻴﺎء ﻛﻠّﻬﺎ‪) .‬ﺗﺮﺟﻤﻪ‪Tablets of Abdul-Baha -‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪(۵۹۸‬‬

‫ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺩﺭﻙ ﻛﻨﻨﺪ ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻗﺒﻞ ﺍﺯ ﻭﺿﻊ ﻗﺎﻧﻮﻥ ﺩﺭ ﻫﺮ ﻣﻮﺭﺩﻯ‪ ،‬ﺍﺑﺘﺪﺍ ﺑﻪ ﻣﻄﺎﻟﻌﮥ‬

‫ﻣﻘﺪﺳﮥ ﻣﺒﺎﺭﻛﻪ ﻭ ﺗﻮﺍﻗﻴﻊ ﻣﻨﻴﻌﮥ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﺧﺼﻮﺹ ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮﺍﻫﺪ‬ ‫ﺩﻗﻴﻖ ﻭ ﺟﺎﻣﻊ ﺁﺛﺎﺭ ّ‬ ‫ّ‬ ‫ﭘﺮﺩﺍﺧﺖ‪ .‬ﺗﺒﻴﻴﻨﺎﺕ ﻣﻜﺘﻮﺏ ﺣﻀﺮﺕ ﻭﻟﻰ ﻣﺤﺒﻮﺏ ﺍﻣﺮ ﺍﻪﻠﻟ ﮔﺴﺘﺮﮤ ﻭﺳﻴﻌﻰ ﺍﺯ ﻣﻮﺍﺿﻴﻊ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻰ ﮔﻴﺮﺩ ﻭ ﻣﺎﻧﻨﺪ‬

‫ﻧﻔﺲ ﻧﺼﻮﺹ ﻣﺒﺎﺭﻛﻪ ﻭﺍﺟﺐ ﺍﻻﻃﺎﻋﻪ ﺍﺳﺖ‪.‬‬

‫ﺑﻴﻦ ﺗﺒﻴﻴﻨﺎﺕ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻭ ﺗﻮﺿﻴﺤﺎﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺍﺟﺮﺍﻯ ﻭﻇﻴﻔﻪﺍﺵ ﻛﻪ ﻣﺬﺍﻛﺮﻩ "ﺩﺭ‬ ‫ّ‬ ‫‪٩‬‬ ‫ﺁﻧﭽﻪ ﺍﺧﺘﻼﻑ ﻭﺍﻗﻊ ﻳﺎ ﻣﺴﺎﺋﻞ ﻣﺒﻬﻤﻪ ﻭ ﻳﺎ ﻣﺴﺎﺋﻞ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ" ﻣﻰﺑﺎﺷﺪ‪ ،‬ﺗﻔﺎﻭﺕ ﻋﻤﻴﻘﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻭﻟﻰ‬ ‫ﺍﻣﺮ ﺍﻪﻠﻟ ﻣﻌﺎﻧﻰ ﺣﻘﻴﻘﻰ ﺁﺛﺎﺭ ﻣﺒﺎﺭﻛﻪ ﺭﺍ ﺑﻴﺎﻥ ﻣﻰﻓﺮﻣﺎﻳﺪ؛ ﺗﺒﻴﻴﻨﺎﺗﺶ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﻭ ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ‪.‬‬

‫ﻣﺨﺘﺺ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﺣﻖ ﻣﺴﻠّﻢ ﺗﺸﺮﻳﻊ ﺍﺣﻜﺎﻡ ﻏﻴﺮ ﻣﻨﺼﻮﺻﮥ ﺑﻬﺎﺋﻰ ﻓﻘﻂ‬ ‫ﺑﻪ ﺑﻴﺎﻥ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ " ّ‬ ‫ّ‬ ‫ﺍﺳﺖ"‪ .١٠‬ﺑﻴﺎﻧﻴﻪﻫﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﻛﻪ ﺗﻮ ّﺳﻂ ﺧﻮﺩِ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻗﺎﺑﻞ ﺍﺻﻼﺡ ﻳﺎ ﺍﻟﻘﺎء ﻫﺴﺘﻨﺪ‪،‬‬ ‫ﻣﻜﻤﻞ ﺷﺮﻳﻌﺔ ﺍﻪﻠﻟ ﻭ ﻭﺳﻴﻠﮥ ﺍﺟﺮﺍﻯ ﺁﻥ ﻫﺴﺘﻨﺪ‪ .‬ﺍﮔﺮ ﭼﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺍﺭﺍﻯ ﻭﻇﻴﻔﮥ ﺗﺒﻴﻴﻦ ﻧﻴﺴﺖ‪ ،‬ﺍ ّﻣﺎ ﺩﺭ‬ ‫ّ‬

‫ﻣﻮﻗﻌﻴّﺘﻰ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻛﻪ ﻫﺮ ﺁﻧﭽﻪ ﺑﺮﺍﻯ ﺍﺳﺘﻘﺮﺍﺭ ﻭ ﺗﺜﺒﻴﺖ ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺑﺴﻴﻂ ﻏﺒﺮﺍء ﺿﺮﻭﺭﻯ‬

‫ﺑﺎﺷﺪ‪ ،‬ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ .‬ﻭﺣﺪﺕ ﻋﻘﺎﻳﺪ ﺑﺎ ﻭﺟﻮﺩ ﻣﺘﻮﻥ ﻣﻮﺛّﻖ ﺁﺛﺎﺭ ﻣﺒﺎﺭﻛﻪ ﻭ ﺗﺒﻴﻴﻨﺎﺕ ﻛﺜﻴﺮﮤ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ‬

‫ﻣﻠﻬﻢ" ﻳﺎ ﻏﺼﺐ ﻣﻘﺎﻡ ﻭ‬ ‫ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ‪ ،‬ﻫﻤﺮﺍﻩ ﺑﺎ ﻧﻬﻰ ﺍﻛﻴﺪ ﻫﺮ ﮔﻮﻧﻪ ﺍﻋﻼﻡ ﺗﺒﻴﻴﻨﺎﺕ "ﻣﻮﺛّﻖ" ﻳﺎ " َ‬

‫ﻭﻇﻴﻔﮥ ﻭﻻﻳﺖ‪ ،‬ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭﺣﺪﺕ ﺍﻣﻮﺭ ﺍﺩﺍﺭﻯ ﻭ ﺍﺟﺮﺍﻳﻰ ﺑﺎ ﺍﻗﺘﺪﺍﺭ ﻭ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬

‫ﺍﻋﻈﻢ ﺗﻀﻤﻴﻦ ﻣﻰ ﮔﺮﺩﺩ‪.‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪" ،‬ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻠﻤﮥ ﺛﺎﺑﺖ ﻭ ﺗﻐﻴﻴﺮ ﻧﺎﭘﺬﻳﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ‬ ‫ّ‬ ‫ﭼﻨﻴﻦ ﺍﺳﺖ ﺍﻧﻌﻄﺎﻑ ﭘﺬﻳﺮﻯ ﻭﻇﺎﺋﻒ ﻣﺠﺮﻳﺎﻥ ﺍﻣﺮ ﺑﻬﺎﺋﻰ‪ .‬ﺁﻥ ﺗﻐﻴﻴﺮ ﻧﺎﭘﺬﻳﺮﻯ ﻛﻠﻤﺔ ﺍﻪﻠﻟ ﻫﻮﻳّﺖ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺭﺍ ﺛﺎﺑﺖ‬

‫ﻭ ﺍﺻﺎﻟﺖ ﺍﺣﻜﺎﻣﺶ ﺭﺍ ﻣﺤﻔﻮﻅ ﻣﻰ ﺩﺍﺭﺩ ﻭ ﺍﻳﻦ ﺍﻧﻌﻄﺎﻑ ﭘﺬﻳﺮﻯ ﺳﺒﺐ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﻫﻴﻜﻞ ﺯﻧﺪﮤ ﺍﻣﺮ ﺍﻪﻠﻟ ﺭﺷﺪ ﻭ‬ ‫ﻧﻤ ّﻮ ﻧﻤﺎﻳﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺣﻮﺍﺋﺞ ﻭ ﻣﻘﺘﻀﻴﺎﺕ ﺟﺎﻣﻌﮥ ﺩﺍﺋﻢ ﺍﻟﺘّﻐﻴﻴﺮ ﺑﺸﺮﻯ ﻣﻨﻄﺒﻖ ﻭ ﻣﻮﺍﻓﻖ ﺳﺎﺯﺩ‪".‬‬

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‫ﻫﺮ ﻣﺆﻣﻦ ﻭﺍﻗﻌﻰ‪ ،‬ﺍﮔﺮ ﺩﺭﻛﻰ ﻋﻤﻴﻖ ﺍﺯ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﺍﻳﻤﺎﻥ ﻋﻤﻴﻖ ﺑﻪ ﺗﺄﺛﻴﺮ‬

‫ﻣﻄﻤﺌﻦ ﻭ ﺩﺍﺋﻤﻰ ﭘﻴﺎﻡ ﻭ ﻣﻴﺜﺎﻕ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺑﺎ ﺗﺼﺪﻳﻖ ﺧﺎﺿﻌﺎﻧﮥ ﺍﻳﻦ ﻧﻜﺘﻪ ﺗﺮﻛﻴﺐ ﻧﻤﺎﻳﺪ ﻛﻪ ﺍﺣﺪﻯ ﺍﺯ ﻧﺴﻞ‬

‫ﺍﻭ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺍ ّﺩﻋﺎ ﻛﻨﺪ ﻛﻪ ﻭﺳﻌﺖ ﺍﻣﺮ ﺍﻟﻬﻰ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﻛﺎﻣﻞ ﺩﺭﻙ ﻧﻤﻮﺩﻩ ﻳﺎ ﻗﻮﺍ‪ ،‬ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﻭ ﺭﻣﻮﺯ ﻛﺜﻴﺮﮤ ﻣﻨﺪﻣﺞ‬ ‫ﺩﺭ ﺁﻥ ﻭﻗﻮﻑ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻛﻼﻡ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺷﺎﻫﺪﻳﺴﺖ ﻭﺍﻓﻰ ﻭ ﮔﻮﺍﻫﻴﺴﺖ ﻛﺎﻓﻰ ﺑﺮ ﺍﻳﻦ ﺣﻘﻴﻘﺖ‪:‬‬ ‫ّ‬

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‫ﭼﻪ ﻋﻈﻴﻢ ﺍﺳﺖ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﭼﻪ ﻭﺳﻴﻊ ﺍﺳﺖ ﻓﻴﻮﺿﺎﺕ ﻭ ﻣﻮﺍﻫﺐ ﺍﻳﻦ ﺯﻣﺎﻥ ﻛﻪ‬

‫ﻧﺼﻴﺐ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻭ ﭼﻪ ﻧﺎﺭﺳﺎ ﻭ ﻗﻠﻴﻞ ﺍﺳﺖ ﻓﻬﻢ ﻭ ﺍﺩﺭﺍﻙ ﻣﺎ ﺍﺯ ﻋﻈﻤﺖ ﻭ ﺟﻼﻝ ﺁﻥ‬ ‫ﻇﻬﻮﺭ ﺑﻰ ﻫﻤﺘﺎ‪ .‬ﻧﺴﻞ ﺣﺎﺿﺮ ﺑﻪ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﻧﺰﺩﻳﻚﺗﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﻗﺪﺭﺕ ﻭ‬

‫ﺧﻮﺍﺹ ﻣﻤﺘﺎﺯ ﺑﻰ ﻧﻈﻴﺮ ﻭ ﺍﺳﺮﺍﺭ ﻣﻜﻨﻮﻥ ﻭ ﻣﺴﺘﻮﺭﺵ ﺭﺍ ﭼﻨﺎﻧﻜﻪ‬ ‫ﻗ ّﻮﺕ ﺍﻣﺮ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎﺧﺒﺮ ﮔﺮﺩﺩ ﻭ‬ ‫ّ‬

‫ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ ﺍﺩﺭﺍﻙ ﻧﻤﺎﻳﺪ‪.‬‬

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‫ﻣﻮﻻﻯ ﻣﺤﺒﻮﺏ ﻣﺎ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﮥ ﻭﺻﺎﻳﺎ ﺍﺯ ﻣﺎ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﻛﻪ ﻧﻪ ﺗﻨﻬﺎ ﺑﺪﻭﻥ ﻫﻴﭻ ﻗﻴﺪ ﻭ ﺷﺮﻃﻰ‬

‫ﺁﻥ )ﻧﻈﻢ ﺑﺪﻳﻊ ﺟﻬﺎﻥ ﺁﺭﺍﻯ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ( ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﻛﻨﻴﻢ‪ ،‬ﺑﻠﻜﻪ ﻣﺰﺍﻳﺎﻯ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ ﺟﻤﻴﻊ‬ ‫ﺍﻫﻤﻴّﺖ ﺩﻗﻴﻖ‬ ‫ﺍﻫﻞ ﻋﺎﻟﻢ ﻣﺸﻬﻮﺩ ﻭ ﻣﻌﻠﻮﻡ ﺳﺎﺯﻳﻢ‪ .‬ﻣﺴﺎﻋﻰ ﻣﺎ ﺑﺮﺍﻯ ﺗﺨﻤﻴﻦ ﺍﺭﺯﺵ ﻛﺎﻣﻞ ﻭ ﺩﺭﻙ ّ‬

‫ﻣﺪﺗﻰ ﭼﻨﻴﻦ ﻛﻮﺗﺎﻩ ﻛﻪ ﺍﺯ ﺯﻣﺎﻥ ﺍﻳﺠﺎﺩ ﺁﻥ ﻣﻰﮔﺬﺭﺩ‪ ،‬ﺍﻗﺪﺍﻣﻰ ﺑﺴﻴﺎﺭ ﺯﻭﺩ ﻫﻨﮕﺎﻡ ﻭ ﺟﺴﻮﺭﺍﻧﻪ‬ ‫ﺁﻥ ﺩﺭ ّ‬ ‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﺮﺍﻯ ﺑﺮﺧﻮﺭﺩﺍﺭﻯ ﺍﺯ ﺩﺭﻛﻰ ﻭﺍﺿﺢﺗﺮ ﻭ ﻛﺎﻣﻞﺗﺮ ﺍﺯ ﺷﺮﺍﻳﻂ ﻭ ﺩﻻﻻﺕ ﺁﻥ‪ ،‬ﺑﺎﻳﺪ ﺑﻪ‬

‫ﺯﻣﺎﻥ ﻭ ﻫﺪﺍﻳﺎﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺍﻋﺘﻤﺎﺩ ﻛﻨﻴﻢ‪) ...‬ﺗﺮﺟﻤﻪ ﺗﻮﻗﻴﻊ ‪ ۲۳‬ﻓﻮﺭﻳﻪ ‪ ۱۹۲۴‬ﻣﻨﺪﺭﺝ ﺩﺭ‬

‫ﺻﻔﺤﻪ ‪(Bahai Administration ۶۲‬‬

‫ﻭ ﺍ ّﻣﺎ ﺁﻧﭽﻪ ﺭﺍﺟﻊ ﺑﻪ ﺗﺮﺗﻴﺐ ﻭ ﺗﻤﺸﻴﺖ ﺍﻣﻮﺭ ﺭﻭﺣﺎﻧﻴّﮥ ﺍﺣﺒّﺎ ﺍﺳﺖ ﻫﻤﺎﻧﺎ ﺗﻘﻮﻳﺖ ﺍﺳﺎﺱ ﻣﺤﺎﻓﻞ‬

‫ﻣﻘﺪﺱ ﺭﻭﺣﺎﻧﻴﺴﺖ ﺩﺭ ﺗﻤﺎﻡ ﻧﻘﺎﻁ؛ ﭼﻪ ﻛﻪ ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ ﻣﺤﻜﻢ ﻣﺘﻴﻦ ﺩﺭ ﻣﺴﺘﻘﺒﻞ ﺍﻳّﺎﻡ ﺑﻴﺖ‬ ‫ّ‬

‫ﻋﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺍﺳﺘﻮﺍﺭ ﻭ ﺑﺮﻗﺮﺍﺭ ﮔﺮﺩﺩ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺑﻨﻴﺎﻥ ﺍﻋﻈﻢ ﺑﺮ ﺍﻳﻦ‬ ‫ﺍﺳﺎﺱ ﺍﻗﻮﻡ ﻣﺮﺗﻔﻊ ﺷﻮﺩ‪،‬‬ ‫ِ‬ ‫ﻜﻢ ﻭ ﻣﻌﺎﻧﻰ ﻛﻠّﻴّﻪ ﻭ ﺭﻣﻮﺯ ﻭ ﺣﻘﺎﺋﻖ ﻣﻠﻜﻮﺗﻴّﻪ ﻛﻪ ﺩﺭ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﻛﻪ‬ ‫ﻧﻮﺍﻳﺎﻯ ّ‬ ‫ﻣﻘﺪﺳﮥ ﺍﻟﻬﻴّﻪ ﻭ ِﺣ َ‬

‫ﺍﻟﻬﺎﻣﺎﺕ ﻏﻴﺒﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭﺩﻳﻌﻪ ﮔﺬﺍﺷﺘﻪ‪ ،‬ﺑﻪ ﺗﺪﺭﻳﺞ ﻇﺎﻫﺮ ﻭ ﺁﺷﻜﺎﺭ ﮔﺮﺩﺩ ﻭ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﻣﻘﺪﺱ ﺭﻭﺣﺎﻧﻰ ﻃﻬﺮﺍﻥ‪ ،‬ﻣﻨﺘﺨﺒﺎﺕ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﻛﻪ‪ ،‬ﻃﺒﻊ‬ ‫)ﺍﺯ ﺗﻮﻗﻴﻊ ‪۱۹‬ﺩﺳﺎﻣﺒﺮ ‪ ۱۹۲۳‬ﺧﻄﺎﺏ ﺑﻪ ﻣﺤﻔﻞ ّ‬ ‫‪ ۱۰۵‬ﺑﺪﻳﻊ‪ ،‬ﺹ ‪(۴۷‬‬

‫ﺑﻴﺎﻧﺎﺗﻰ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﻧﺸﺎﻥ ﻣﻰ ﺩﻫﺪ ﻛﻪ ﻣﻌﻨﺎﻯ ﻛﺎﻣﻞ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﻧﻴﺰ ﺩﺭﻙ‬

‫ﺩﻻﻻﺕ ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﻛﻪ ﺳﻨﺪ ﻣﺘﻌﺎﻟﻰ ﻭ ﺷﮕﻔﺖ ﺍﻧﮕﻴﺰ ﻣﺰﺑﻮﺭ‪ ،‬ﻃﻠﻴﻌﮥ ﺁﻥ ﺍﺳﺖ‪ ،‬ﺗﻨﻬﺎ ﺑﻪ ﺗﺪﺭﻳﺞ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻋﻴﻦ‬ ‫ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﻭ ﺑﻌﺪ ﺍﺯ ﺍﻳﺠﺎﺩ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﻰﺗﻮﺍﻧﺪ ﻣﺸﻬﻮﺩ ﻭ ﺁﺷﻜﺎﺭ ﮔﺮﺩﺩ‪ .‬ﺍﺯ ﻳﺎﺭﺍﻥ ﺧﻮﺍﺳﺘﻪ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺑﻪ‬

‫ﺯﻣﺎﻥ ﺍﻋﺘﻤﺎﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﻣﻨﺘﻈﺮ ﻫﺪﺍﻳﺎﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺎﺷﻨﺪ‪ ،‬ﻛﻪ ﻣﻨﻄﺒﻖ ﺑﺎ ﻣﻘﺘﻀﻴﺎﺕ‪ ،‬ﺑﻴﺎﻧﻴﻪ ﻫﺎﻳﻰ‬ ‫ﺣﻞ ﻭ ﻭﺍﺿﺢ ﺧﻮﺍﻫﺪ ﺳﺎﺧﺖ‪.‬‬ ‫ﺭﺍ ﺻﺎﺩﺭ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻛﻪ ﻣﻮﺍﺿﻴﻊ ﻣﺒﻬﻤﻪ ﺭﺍ ّ‬

‫ﺗﻮﺳﻂ ﻳﺎﺭﺍﻧﻰ ﻣﻄﺮﺡ ﻣﻰﺷﻮﺩ ﻛﻪ ﻧﮕﺮﺍﻥ ﺟﺰﺋﻴﺎﺕ ﻓ ّﻌﺎﻟﻴّﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﮔﺮﻭﻩ ﺳﻮﻡ ﺍﺯ ﻣﺴﺎﺋﻞ ﻭ ﺳﺆﺍﻻﺕ ّ‬

‫ﺍﻋﻈﻢ ﺩﺭ ﻏﻴﺎﺏ ﻭﻟﻰ ﺍﻣﺮ‪ ،‬ﺑﺨﺼﻮﺹ ﻣﻮﺿﻮﻉ ﺍﺧﺮﺍﺝ ﺍﻋﻀﺎء ﺑﻴﺖ ﺍﻟﻌﺪﻝ‪ ،‬ﻫﺴﺘﻨﺪ‪ .‬ﭼﻨﻴﻦ ﻣﺴﺎﺋﻠﻰ ﺩﺭ ﻗﺎﻧﻮﻥ‬ ‫ّ‬ ‫ﺍﺳﺎﺳﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﻛﻪ ﺗﺪﻭﻳﻦ ﺁﻥ ﺍﺯ ﺟﻤﻠﻪ ﺍﻫﺪﺍﻑ ﻧﻘﺸﮥ ﻧﻪﺳﺎﻟﻪ ﻣﻰﺑﺎﺷﺪ‪ ،‬ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬

‫‪٢٨‬‬

‫ﺍﻃﻼﻉ ﻳﺎﺭﺍﻥ ﻣﻰﺭﺳﺎﻧﺪ ﻛﻪ ﻫﺮ ﻋﻀﻮﻯ ﻛﻪ ﻣﺮﺗﻜﺐ ﮔﻨﺎﻫﻰ ﺷﻮﺩ ﻛﻪ "ﺩﺭ ﺣﻖ ﻋﻤﻮﻡ ﺿﺮﺭﻯ‬ ‫ﺩﺭ ﺍﻳﻦ ﺿﻤﻦ‪ ،‬ﺑﻪ ّ‬

‫ِ‬ ‫ﺍﻛﺜﺮﻳﺖ ﺧﻮﺩِ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﻰ ﺗﻮﺍﻥ ﺍﻭ ﺭﺍ ﺍﺯ ﻋﻀﻮﻳﺖ ﻣﻨﻔﺼﻞ ﻧﻤﻮﺩ‪ .‬ﺍﮔﺮ ﻣﻌﺎﺫ‬ ‫ﺣﺎﺻﻞ ﺷﻮﺩ"‪ ١٣‬ﺑﺎ ﺭﺃﻯ‬ ‫ﺍﻪﻠﻟ‪ ،‬ﻋﻀﻮﻯ ﺍﺯ ﺍﻋﻀﺎء ﻣﺮﺗﻜﺐ ﻧﻘﺾ ﻋﻬﺪ ﺷﻮﺩ‪ ،‬ﻣﻮﺿﻮﻉ ﺗﻮ ّﺳﻂ ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﻣﻮﺭﺩ ﺗﺤﻘﻴﻖ ﻭ‬

‫ﺗﻔﺤﺺ ﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ ﻭ ﻧﺎﻗﺾ ﻣﻴﺜﺎﻕ‪ ،‬ﻣﺎﻧﻨﺪ ﻫﺮ ﻓﺮﺩ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﺣﺒّﺎء‪ ،‬ﺑﺎ ﺗﺼﻤﻴﻢ ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ‬ ‫ّ‬ ‫ﻣﻘﻴﻢ ﺍﺭﺽ ﺍﻗﺪﺱ ﻭ ﺗﺼﻮﻳﺐ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺯ ﺟﺎﻣﻌﻪ ﺍﺧﺮﺍﺝ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺗﺼﻤﻴﻢ ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺩﺭ‬

‫ﺗﻮﺳﻂ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ ﺍﻋﻼﻡ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﭼﻨﻴﻦ ﻗﻀﻴﻪ ﺍﻯ ّ‬

‫ﺍﻃﻼﻉ ﺍﺣﺒّﺎء ﺑﺮﺳﺎﻧﻴﺪ ﻭ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﻛﻪ ﻭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ‬ ‫ﺍﻃﻤﻴﻨﺎﻥ ﺩﺍﺭﻳﻢ ﻛﻪ ﻭﻗﺘﻰ ﺷﻤﺎ ﺍﻳﻦ ﻣﻜﺘﻮﺏ ﺭﺍ ﺑﻪ ّ‬

‫ﺗﻮﺟﻪ ﺁﻧﺎﻥ ﻭﺍﻗﻊ ﮔﺮﺩﺩ‪ ،‬ﺗﺮﺩﻳﺪﻫﺎ ﻭ ﺩﻭﺩﻟﻰ ﻫﺎﻯ ﺁﻧﻬﺎ ﺯﺍﺋﻞ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﻗﺎﺩﺭ‬ ‫ﻭﻟ‬ ‫ﻰﺍﻣﺮﺍﻪﻠﻟ ﻛﻪ ﻧﻘﻞ ﮔﺮﺩﻳﺪ ﻣﻮﺭﺩ ّ‬ ‫ّ‬ ‫ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻣﺴﺎﻋﻰ ﺧﻮﻳﺶ ﺭﺍ ﺻﺮﻑ ﺍﻧﺘﺸﺎﺭ ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﺭﺍﺳﺦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻛﻪ‬

‫ﺳﻄﻮﺕ ﻣﻴﺜﺎﻕ ﺑﺮ ﺟﻤﻴﻊ ﺍﻣﺘﺤﺎﻧﺎﺕ ﻭ ﺍﻓﺘﺘﺎﻧﺎﺗﻰ ﻛﻪ ﺑﻪ ﻋﻨﺎﻳﺖ ﻣﺮﻣﻮﺯ ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﻣﻰ ﮔﺮﺩﺩ ﻏﺎﻟﺐ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ‬

‫ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺗﻮﺍﻧﺎﻳﻰ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺟﻬﺎﻧﻰ ﻣﺒﺘﻼ ﺑﻪ ﻣﺼﺎﺋﺐ ﻭ ﺑﻼﻳﺎ ﻭ ﺍﻫﺘﺰﺍﺯ ﺭﺍﻳﺖ ﺳﻤﺤﺎﻯ ﻣﻠﻜﻮﺕ‬

‫ﻣﻨﺼﮥ ﻇﻬﻮﺭ ﺧﻮﺍﻫﺪ ﺭﺳﺎﻧﻴﺪ‪) .‬ﺗﺮﺟﻤﮥ ﭘﻴﺎﻡ ‪۹‬ﻣﺎﺭﺱ ‪ ۱۹۶۵‬ﺧﻄﺎﺏ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ‬ ‫ﺍﻟﻬﻰ ﺑﺮ ﺑﺴﻴﻂ ﻏﺒﺮﺍء ﺑﻪ ّ‬

‫ﻣﻠّﻰ‪ ،‬ﻣﻨﺪﺭﺝ ﺩﺭ ‪ ،Wellspring of Guidance‬ﺹ ‪(۴۴-۵۶‬‬

‫‪ .۴۷‬ﺷﻤﺎ ﺿﻤﻦ ﺍﺳﺘﻨﺎﺩ ﺑﻪ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻛﻪ "‪...‬ﺍﮔﺮ ﻣﺤﻴﻂ ﻣﺴﺎﻋﺪﻯ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰ ﺁﻣﺪ ﻛﻪ ﺑﻬﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ‬ ‫ّ‬ ‫ﻭ ﻛﺸﻮﺭﻫﺎﻯ ﻫﻤﺠﻮﺍﺭ ﺗﺤﺖ ﺗﺴﻠّﻂ ﺭﻭﺳﻴﻪ ﻣﻰ ﺗﻮﺍﻧﺴﺘﻨﺪ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺧﻮﺩ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﺩﻳﮕﺮ ﻣﺎﻧﻌﻰ ﺩﺭ‬ ‫ﺗﺸﻜﻴﻞ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﻧﺒﻮﺩ"‪ ١٤‬ﺩﺭ ﺧﺼﻮﺹ ﻣﻨﺎﺳﺒﺖ ﺯﻣﺎﻧﻰ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺳﺆﺍﻝ‬

‫ﻛﺮﺩﻩﺍﻳﺪ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ۱۹‬ﺁﻭﺭﻳﻞ ‪ ۱۹۴۷‬ﺩﺭ ﻣﻜﺘﻮﺑﻰ ﻛﻪ ﻣﻨﺸﻰ ﻫﻴﻜﻞ ﻣﺒﺎﺭﻙ ﺍﺯ ﻃﺮﻑ ﺍﻳﺸﺎﻥ‬ ‫ّ‬ ‫ﺩﺭ ﺟﻮﺍﺏ ﻳﻜﻰ ﺍﺯ ﺁﺣﺎﺩ ﺍﺣﺒّﺎء ﻛﻪ ﺩﺭ ﺧﺼﻮﺹ ﻫﻤﻴﻦ ﺑﻴﺎﻥ ﺳﺆﺍﻝ ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪" ،‬ﺩﺭ ﺯﻣﺎﻧﻰ‬

‫ﻼ ﺩﺭ ﺁﻧﺠﺎ‬ ‫ﻛﻪ ﻫﻴﻜﻞ ﻣﺒﺎﺭﻙ ﺑﻪ ﺭﻭﺳﻴﻪ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺍﺣﺒّﺎء ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺍﻛﻨﻮﻥ ﺟﺎﻣﻌﻪ ﻋﻤ ً‬

‫ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ؛ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺗﺸﻜﻴﻞ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺭﺍ ﻧﻤﻰ ﺗﻮﺍﻥ ﻣﻨﻮﻁ ﺑﻪ ﺗﺸﻜﻴﻞ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﺭﻭﺳﻴﻪ‬

‫ﻧﻤﻮﺩ‪ .‬ﺍ ّﻣﺎ ﺳﺎﻳﺮ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﻗﻮﻯ‪ ،‬ﻗﺒﻞ ﺍﺯ ﺁﻥ ﻛﻪ ﺑﺘﻮﺍﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍ ﺗﺄﺳﻴﺲ ﻛﺮﺩ‪ ،‬ﺑﺎﻳﺪ ﺗﺸﻜﻴﻞ‬ ‫ﺷﻮﻧﺪ"‪) .‬ﺗﺮﺟﻤﻪ(‬

‫ﺍﻃﻼﻋﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺟﺎﻧﺸﻴﻨﻰ‬ ‫ﺷﻤﺎ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﺍﻳﺪ ﻛﻪ ﺟﻬﺖ ﺣﻔﻆ ﻣﺼﺎﻟﺢ ﺍﻣﺮﻳﻪ ﺑﺮﺧﻰ ﺍﺯ ّ‬

‫ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺍﺯ ﺁﺣﺎﺩ ﺍﺣﺒّﺎء ﺩﺭﻳﻎ ﻣﻰ ﺷﻮﺩ‪ .‬ﻣﺎ ﺑﻪ ﺷﻤﺎ ﺍﻃﻤﻴﻨﺎﻥ ﻣﻰ ﺩﻫﻴﻢ ﻛﻪ ﻫﻴﭻ ﭼﻴﺰ ﺑﻨﺎ ﺑﻪ ﻫﺮ‬ ‫ﺩﻟﻴﻠﻰ ﺍﺯ ﺍﺣﺒّﺎء ﺩﺭﻳﻎ ﻧﻤﻰﮔﺮﺩﺩ‪ .‬ﺍﺑﺪﴽ ﺗﺮﺩﻳﺪﻯ ﻧﻴﺴﺖ ﻛﻪ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ‪ ،‬ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﮥ ﻭﺻﺎﻳﺎ‪،‬‬

‫ِ‬ ‫ﺍﻏﺼﺎﻥ ﺩﺭ ﻗﻴﺪ ﺣﻴﺎﺕ‬ ‫ﺩﺍﺭﺍﻯ ﺍﺧﺘﻴﺎﺭ ﺑﺮﺍﻯ ﺍﻧﺘﺼﺎﺏ ﺟﺎﻧﺸﻴﻦ ﺧﻮﺩ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻣﺎ ﺍﻳﺸﺎﻥ ﻓﺮﺯﻧﺪﻯ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺟﻤﻴﻊ‬

‫ﻧﻴﺰ ﻧﻘﺾ ﻋﻬﺪ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۵۷‬ﺍﻋﻼﻡ‬

‫ﻛﺮﺩﻧﺪ‪ ،١٥‬ﻭﺍﺿﺢ ﻭ ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﻛﻪ ﺍﺣﺪﻯ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ ﻛﻪ ﺍﻳﺸﺎﻥ ﺑﺘﻮﺍﻧﻨﺪ ﻃﺒﻖ ﻣﻀﺎﻣﻴﻦ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﮥ‬

‫‪٢٩‬‬

‫ﻭﺻﺎﻳﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﺟﺎﻧﺸﻴﻦ ﺧﻮﺩ ﻣﻨﺼﻮﺏ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺑﺪﻳﻬﻰ ﺍﺳﺖ‪ ،‬ﺍﻗﺪﺍﻡ ﺑﺮﺍﻯ ﺍﻧﺘﺼﺎﺏ ﺧﺎﺭﺝ ﺍﺯ ﺷﺮﺍﻳﻂ ﻭﺍﺿﺢ ﻭ‬

‫ﻣﺼ ّﺮﺡ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﮥ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ ﺩﺭ ﻧﻈﺮ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‪ ،‬ﻣﺤﺎﻓﻆ ﻭ ﻣﺪﺍﻓﻊ ﻣﻴﺜﺎﻕ ﻛﻪ‬ ‫ّ‬ ‫ﺑﻪ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ ﻣﻨﺼﻮﺏ ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻗﺪﺍﻣﻰ ﻣﺴﺘﺤﻴﻞ ﻭ ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﺼ ّﻮﺭ ﺑﻮﺩ‪ .‬ﻣﻀﺎﻓﴼ‪ ،‬ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﻭﺍﻗﻔﻴﺪ‬ ‫ﺗﻮﺳﻂ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺗﻌﻴﻴﻦ ﻛﺮﺩﻩ‬ ‫ﻫﻤﻴﻦ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﻭﺳﻴﻠﻪ ﺍﻯ ﻭﺍﺿﺢ ﺑﺮﺍﻯ ﺗﺄﻳﻴﺪ ﺍﻧﺘﺼﺎﺏ ﺟﺎﻧﺸﻴﻦ ّ‬ ‫ّ‬ ‫ﺗﻮﺳﻂ ﻫﻴﺄﺕ ﺍﻳﺎﺩﻯ ﺍﻧﺘﺨﺎﺏ ﺷﻮﻧﺪ ﻭ ﺑﺎ ﺭﺃﻯ ﻣﺨﻔﻰ ﺍﻧﺘﺨﺎﺏ‬ ‫ﺍﺳﺖ‪ .‬ﻧﻪ ﻧﻔﺮ ﺍﺯ ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﻣﻰ ﺑﺎﻳﺴﺖ ّ‬ ‫ﻛﻞ ﻫﻴﺄﺕ ﺍﻳﺎﺩﻯ‪ ،‬ﺑﻌﺪ ﺍﺯ ﺗﺤﻘﻴﻖ ﻭ ﺑﺮﺭﺳﻰ ﻛﺎﻣﻞ ﺍﻳﻦ‬ ‫ﻭﻟﻰ ﺍﻣﺮ ﺭﺍ ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ّ ۱۹۵۷‬‬

‫ﻣﻮﺿﻮﻉ‪ ،‬ﺍﻋﻼﻡ ﻛﺮﺩﻧﺪ ﻛﻪ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻧﻪ ﺟﺎﻧﺸﻴﻨﻰ ﻣﻨﺼﻮﺏ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﻧﻪ ﻭﺻﻴﺖ ﻧﺎﻣﻪ ﺍﻯ ﺍﺯ‬

‫ﺧﻮﺩ ﺑﻪ ﺟﺎﻯ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻣﺴﺘﻨﺪ ﻭ ﺗﺜﺒﻴﺖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺍﻳﻦ ﻭﺍﻗﻌﻴّﺖ ﺭﺍ ﻛﻪ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻫﻴﭻ ﻭﺻﻴّﺖﻧﺎﻣﻪﺍﻯ ﺍﺯ ﺧﻮﺩ ﺑﻪ ﺟﺎﻯ ﻧﮕﺬﺍﺷﺘﻨﺪ ﻧﻤﻰﺗﻮﺍﻥ‬

‫ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺪﺭﻛﻰ ﺩﺍﻝّ ﺑﺮ ﻗﺼﻮﺭ ﺍﻳﺸﺎﻥ ﺩﺭ ﺍﻃﺎﻋﺖ ﺍﺯ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﻗﺎﻣﻪ ﻧﻤﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺗﺼﺪﻳﻖ ﻛﻨﻴﻢ‬ ‫ﻧﻔﺲ ﺳﻜﻮﺕ ﺍﻳﺸﺎﻥ ﺣﻜﻤﺘﻰ ﻭ ﻧﺸﺎﻧﻪ ﺍﻯ ﺍﺯ ﻫﺪﺍﻳﺖ ﻣﺼﻮﻥ ﺍﺯ ﺧﻄﺎﻯ ﺍﻳﺸﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻣﺎ ﺑﺎﻳﺪ‬ ‫ﻛﻪ ﺩﺭ‬ ‫ِ‬

‫ﻜﺮ ﻧﻤﺎﻳﻴﻢ ﻭ ﺳﻌﻰ ﻛﻨﻴﻢ ﺍﺷﺎﺭﺍﺕ ﻭ ﺩﻻﻻﺕ ﻛﺜﻴﺮﮤ ﻣﻨﺪﻣﺞ ﺩﺭ‬ ‫ﻋﻤﻴﻘﴼ ﺩﺭ ﺁﺛﺎﺭﻯ ﻛﻪ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﻳﻢ ﺗﺄ ّﻣﻞ ﻭ ﺗﻔ ّ‬

‫ﺁﻧﻬﺎ ﺭﺍ ﺩﺭﻳﺎﺑﻴﻢ‪ .‬ﻓﺮﺍﻣﻮﺵ ﻧﻜﻨﻴﺪ ﻛﻪ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻓﺮﻣﻮﺩﻧﺪ ﺑﺮﺍﻯ ﺩﺭﻛﻰ ﻓﺰﺍﻳﻨﺪﻩ ﻧﺴﺒﺖ ﺑﻪ ﻧﻈﻢ‬ ‫ﺟﻬﺎﻧﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﻭ ﺍﻣﺮ ﻻﺯﻡ ﺍﺳﺖ‪ :‬ﻣﻀﻰ ﺯﻣﺎﻥ ﻭ ﻫﺪﺍﻳﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪.‬‬

‫ﻣﻘﺪﺭ ﺧﻮﺩ ﻓ ّﻌﺎﻟﻴّﺖ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﻨﻮﻁ ﺑﻪ ﺣﻀﻮﺭ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ‬ ‫ﻋﺼﻤﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﻛﻪ ﺩﺭ ﺣﻴﻄﮥ ّ‬ ‫ّ‬ ‫ﺩﺭ ﺯﻣﺮﮤ ﺍﻋﻀﺎء ﺁﻥ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﭼﻪ ﺩﺭ ﺣﻴﻄﮥ ﺗﺒﻴﻴﻦ‪ ،‬ﺑﻴﺎﻧﻴّﻪﻫﺎﻯ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻣﻄﺎﻉ ﺍﺳﺖ‪ ،‬ﺩﺭ‬ ‫ّ‬ ‫ﻧﻔﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﺎﻳﺪ ﻏﺎﻟﺐ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺩﺭ ﺍﻳﻦ‬ ‫ﺯﻣﻴﻨﮥ ﺷﺮﻛﺖ ﻭﻟﻰ ﺍﻣﺮ ﺩﺭ ﺗﺸﺮﻳﻊ‪ ،‬ﻫﻤﻴﺸﻪ ﺗﺼﻤﻴﻢ‬ ‫ِ‬ ‫ّ‬ ‫ﻛﻼﻡ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ‪" ،‬ﺗﻔﺴﻴﺮ ﻭ ﺗﺒﻴﻴﻦ ﻭﻻﻳﺖ ﺍﻣﺮ ﺩﺭ ﺩﺍﻳﺮﮤ ﺧﻮﻳﺶ ﻫﻤﺎﻥ‬ ‫ّ‬ ‫ﻗﺪﺭ ﻣﻮﺭﺩ ﺗﻤﻜﻴﻦ ﻭ ﺍﻧﻘﻴﺎﺩ ﺍﺳﺖ ﻛﻪ ﻗﻮﺍﻧﻴﻦ ﻣﻮﺿﻮﻋﮥ ﺑﻴﺖ ﻋﺪﻝ ﻛﻪ ﺣﻘﻮﻕ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺗﺶ ﻭﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻭ‬

‫ﻣﻘﺪﺳﮥ ﺩﻳﮕﺮﻯ ﺗﺠﺎﻭﺯ‬ ‫ﺍﺣﻜﺎﻡ ﻏﻴﺮ ﻣﻨﺼﻮﺻﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺳﺖ‪ .‬ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺣﺪﻭﺩ ّ‬

‫ﺗﻌﺪﻯ ﻧﺨﻮﺍﻫﺪ ﻧﻤﻮﺩ‪ .‬ﻫﻴﭻ ﻳﻚ ﺩﺭ ﺻﺪﺩ ﺗﺰﻳﻴﻒ ﺳﻠﻄﻪ ﻭ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣﺨﺼﻮﺻﮥ ﻣﺴﻠّﻤﮥ‬ ‫ﻧﻤﺎﻳﺪ ﻭ ﻫﺮﮔﺰ ﻧﻴﺰ ّ‬ ‫ﺩﻳﮕﺮﻯ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﻭﻧﺪ ﻋﻨﺎﻳﺖ ﮔﺸﺘﻪ ﺍﺳﺖ ﺑﺮ ﻧﺨﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬

‫ﻫﺮ ﭼﻨﺪ ﻭﻟﻰ ﺍﻣﺮ ﺭﺋﻴﺲ ﻻ ﻳﻨﻌﺰﻝ ﺍﻳﻦ ﻣﺠﻠﺲ ﻓﺨﻴﻢ ﺍﺳﺖ‪ ،‬ﻣﻌﻬﺬﺍ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻨﻔﺴﻪ ﺣﺘّﻰ ﺑﻪ ﻃﻮﺭ‬

‫ﻣﻮﻗﺖ ﻭﺍﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﻜﺎﻡ ﮔﺮﺩﺩ ﻭ ﻳﺎ ﺗﺼﻤﻴﻤﺎﺕ ﺍﻛﺜﺮﻳﺖ ﺍﻋﻀﺎﻯ ﻣﺠﻠﺲ ﺭﺍ ﺍﻟﻐﺎء ﻧﻤﺎﻳﺪ؛ ﻭﻟﻴﻜﻦ ﻫﺮ ﮔﺎﻩ‬

‫ﺗﺼﻤﻴﻤﻰ ﺭﺍ ﻭﺟﺪﺍﻧﴼ ﻣﺒﺎﻳﻦ ﺑﺎ ﺭﻭﺡ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﺗﺸﺨﻴﺺ ﺩﻫﺪ ﺑﺎﻳﺪ ﺍﺑﺮﺍﻡ ﻭ ﺗﺄﻛﻴﺪ ﺩﺭ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﺁﻥ‬

‫ﻧﻤﺎﻳﺪ"‪.‬‬

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‫‪٣٠‬‬

‫ﻣﻘﺪﺱ ﺍﺑﺪﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﺣﻀﺮﺕ‬ ‫ﺍ ّﻣﺎ‪ ،‬ﻏﻴﺮ ﺍﺯ ﻓ ّﻌﺎﻟﻴّﺖ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻋﻀﻮ ﻭ ﺭﺋﻴﺲ ّ‬

‫ﺣﻖ ﻭ ﻭﻇﻴﻔﮥ "ﺗﻌﻴﻴﻦ ﺣﺪﻭﺩ ﻭ ﻭﻇﺎﺋﻒ ﺗﻘﻨﻴﻨﻴﮥ"‪ ١٧‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ‬ ‫ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‪ ،‬ﺩﺭ ﺣﻴﻄﮥ ﻓ ّﻌﺎﻟﻴّﺖ ﺧﻮﺩ‪ّ ،‬‬ ‫ّ‬ ‫ﺩﺍﺷﺘﻨﺪ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﺍﻳﺸﺎﻥ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷﺘﻨﺪ ﺍﻋﻼﻡ ﻧﻤﺎﻳﻨﺪ ﻛﻪ ﺁﻳﺎ ﻣﻮﺿﻮﻋﻰ ﺍﺯ ﻗﺒﻞ ﺩﺭ ﻣﺘﻮﻥ ﻧﺼﻮﺹ‬

‫ﻣﻘﺪﺳﻪ ﻭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﻛﻪ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﻳﺎ ﻧﺪﺍﺷﺖ ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺁﻳﺎ ﺩﺭ ﺯﻣﺮﮤ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻮﺩ ﻛﻪ ﺩﺭ‬ ‫ّ‬

‫ﺣﻖ ﻳﺎ ﺍﺧﺘﻴﺎﺭ ﻧﺪﺍﺭﺩ ﻛﻪ‬ ‫ﺯﻣﻴﻨﮥ ﻣﺰﺑﻮﺭ ﺑﻪ ﺗﺸﺮﻳﻊ ﺍﺣﻜﺎﻡ ﺑﭙﺮﺩﺍﺯﻧﺪ ﻳﺎ ﺧﻴﺮ‪ .‬ﻫﻴﭻ ﻧﻔﺲ ﺩﻳﮕﺮﻯ ﺑﻪ ﺟﺰ‬ ‫ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ّ‬ ‫ّ‬ ‫ﭼﻨﻴﻦ ﻣﻮﺍﺿﻴﻌﻰ ﺭﺍ ﺗﻌﺮﻳﻒ ﻛﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﻳﻦ ﺳﺆﺍﻝ ﻣﻄﺮﺡ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺩﺭ ﻏﻴﺎﺏ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﺁﻳﺎ ﺑﻴﺖ‬ ‫ّ‬ ‫ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺧﻄ ِﺮ ﺍﻧﺤﺮﺍﻑ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﺣﻴﻄﮥ ﺻﺤﻴﺢ ﻭ ﺩﻗﻴﻖ ﺧﻮﺩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺭﺗﻜﺎﺏ ﺧﻄﺎ ﻧﻴﺴﺖ؟‬ ‫ﻣﺪ ﻧﻈﺮ ﻗﺮﺍﺭ ﺩﻫﻴﻢ‪ :‬ﺍ ّﻭﻝ ﺁﻧﻜﻪ‪ ،‬ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺩﺭ ﻃﻮﻝ ﺳﻰ ﻭ ﺷﺶ ﺳﺎﻝ‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎﻳﺪ ﺳﻪ ﻧﻜﺘﻪ ﺭﺍ ّ‬ ‫ﻻﺗﻌﺪ ﻭ ﻻﺗﺤﺼﺎﻳﻰ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻛﻪ ﺗﺒﻴﻴﻨﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﻧﻔﺲ‬ ‫ﻭﻻﻳﺖ ﺧﻮﺩ‪ ،‬ﺑﻴﺎﻧﺎﺕ‬ ‫ّ‬

‫ﻼ ﺑﻪ ﻳﺎﺭﺍﻥ ﺍﻋﻼﻡ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻣﻄﺎﻟﻌﮥ ﺩﻗﻴﻖ ﺁﺛﺎﺭ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺗﻜﻤﻴﻞ ﻣﻰﻛﻨﺪ‪ .‬ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﻗﺒ ً‬

‫ﻣﻘﺪﺳﻪ ﻭ ﺗﺒﻴﻴﻨﺎﺕ ﻣﺒﺎﺭﻛﻪ ﺩﺭ ﻫﺮ ﻣﻮﺿﻮﻋﻰ ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻗﺼﺪ ﻭﺿﻊ ﺣﻜﻤﻰ ﺩﺭ ﺁﻥ ﻣﻮﺭﺩ ﺩﺍﺷﺘﻪ‬ ‫ّ‬

‫ﻣﻘﺪﻡ ﺑﺮ ﺍﻗﺪﺍﻡ ﺑﻪ ﺗﺸﺮﻳﻊ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺩﻭﻡ ﺁﻥ ﻛﻪ‪ ،‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻛﻪ ﻓﻰ ﻧﻔﺴﻪ ﻣﻄﻤﺌﻦ ﻭ‬ ‫ﺑﺎﺷﺪ‪ ،‬ﻫﻤﻴﺸﻪ ّ‬

‫ﻼ ﺍﺯ ﻏﻴﺒﺖ ﻭﻟﻰ ﺍﻣﺮ ﺁﮔﺎﻫﻰ ﺩﺍﺭﺩ ﻭ ﺗﻨﻬﺎ ﺯﻣﺎﻧﻰ ﺍﻗﺪﺍﻡ ﺑﻪ ﺗﺸﺮﻳﻊ ﻣﻰﻛﻨﺪ ﻛﻪ‬ ‫ﻣﺆﻳّﺪ ﺑﻪ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻴّﻪ ﺍﺳﺖ‪ ،‬ﻛﺎﻣ ً‬ ‫ّ‬ ‫ﺍﺯ ﺣﻴﻄﮥ ﺗﺸﺮﻳﻊ ﺧﻮﺩ ﻣﻄﻤﺌﻦ ﺑﺎﺷﺪ‪ ،‬ﺣﻴﻄﻪ ﺍﻯ ﻛﻪ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﻛﻤﺎﻝ ﺍﻃﻤﻴﻨﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ّ‬ ‫"ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣﻌﻴّﻨﻪ"‪ ١٨‬ﺗﻮﺻﻴﻒ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺳﻮﻡ ﺁﻧﻜﻪ‪ ،‬ﻧﺒﺎﻳﺪ ﺑﻴﺎﻧﻴﮥ ﻣﻜﺘﻮﺏ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﻣﻮﺭﺩ ﺍﻳﻦ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﮥ ﺩﻳﮕﺮﻯ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﻭ ﻫﺮﮔﺰ‬ ‫ﻣﺆﺳﺴﻪ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﻨﻴﻢ‪" :‬ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺣﺪﻭﺩ ّ‬ ‫ﺩﻭ ّ‬ ‫ﺗﻌﺪﻯ ﻧﺨﻮﺍﻫﺪ ﻧﻤﻮﺩ‪".‬‬ ‫ﻧﻴﺰ ّ‬

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‫ﻣﻘﺪﺳﻪ ﺟﻬﺖ ﻣﺴﺎﻋﺪﺕ ﺑﻪ ﺗﺪﻭﻳﻦ ﺍﺣﻜﺎﻡ ﻭ‬ ‫ﻭ ﺍ ّﻣﺎ ﺩﺭ ﺧﺼﻮﺹ ﻧﻴﺎﺯ ﺑﻪ ﺍﺳﺘﻨﺒﺎﻁ ﻭ ﺍﺳﺘﻨﺘﺎﺝ ﺍﺯ ﺁﺛﺎﺭ ّ‬

‫ﺗﻮﺟﻪ ﺑﺎﻳﺪ ﻧﻤﻮﺩ‪:‬‬ ‫ﺗﻮﺳﻂ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﺑﻪ ﺑﻴﺎﻥ ﺯﻳﺮ ﺻﺎﺩﺭﻩ ﺍﺯ ﻳﺮﺍﻋﮥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ّ‬ ‫ﺗﺸﺮﻳﻊ ّ‬

‫ﻣﺴﺎﺋﻞ ﻛﻠّﻴﻪ ﻛﻪ ﺍﺳﺎﺱ ﺷﺮﻳﻌﺖ ﺍﻪﻠﻟ ﺍﺳﺖ ﻣﻨﺼﻮﺹ ﺍﺳﺖ ﻭﻟﻰ ﻣﺘﻔ ّﺮﻋﺎﺕ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻭ‬

‫ﺗﺒﺪﻝ ﺍﺯ ﺧﺼﺎﻳﺺ ﻭ ﻟﻮﺍﺯﻡ ﺍﻣﻜﺎﻥ ﻭ‬ ‫ﺣﻜﻤﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺯﻣﺎﻥ ﺑﺮ ﻳﻚ ﻣﻨﻮﺍﻝ ﻧﻤﺎﻧﺪ ﺗﻐﻴّﺮ ﻭ ّ‬

‫ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﺍﺳﺖ ﻟﻬﺬﺍ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﻪ ﻣﻘﺘﻀﺎﻯ ﺁﻥ ﻣﺠﺮﻯ ﻣﻰﻧﻤﺎﻳﺪ‪.‬‬

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‫ﻫﻤﭽﻪ ﻣﻼﺣﻈﻪ ﻧﺸﻮﺩ ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﻪ ﻓﻜﺮ ﻭ ﺭﺃﻯ ﺧﻮﻳﺶ ﻗﺮﺍﺭﻯ ﺩﻫﺪ؛ ﺍﺳﺘﻐﻔﺮﺍﻪﻠﻟ‪ .‬ﺑﻴﺖ‬

‫ﺍﻟﻌﺪﻝ ﺑﺎﻟﻬﺎﻡ ﻭ ﺗﺄﻳﻴﺪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻗﺮﺍﺭ ﻭ ﺍﺣﻜﺎﻡ ﺟﺎﺭﻯ ﻧﻤﺎﻳﺪ ﺯﻳﺮﺍ ﺗﺤﺖ ﻭﻗﺎﻳﺖ ﻭ ﺣﻤﺎﻳﺖ ﻭ‬

‫ﻭﺍﺟﺐ ﻣﺘﺤﺘّﻢ ﺍﺳﺖ ﺍﺑﺪﴽ‬ ‫ﺻﻴﺎﻧﺖ ﺟﻤﺎﻝ ﻗﺪﻡ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﻗﺮﺍﺭ ﺩﻫﺪ ِﺍﺗّﺒﺎﻋﺶ ﻓﺮﺽ ﻣﺴﻠّﻢ ﻭ‬ ‫ِ‬ ‫ﻣﻔ ّﺮﻯ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﻧﻪ‪.‬‬

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‫ﻗﻞ ﻳﺎ ﻗﻮﻡ ِﺍ ّﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻻﻋﻈﻢ ﺗﺤﺖ ﺟﻨﺎﺡ ﺭﺑّﻜﻢ ﺍﻟ ّﺮﺣﻤﻦ ﺍﻟ ّﺮﺣﻴﻢ ﺃﻯ ﺻﻮﻧﻪ ﻭ ﺣﻤﺎﻳﺘﻪ ﻭ‬ ‫ﺍﻟﻤﻘﺪﺳﺔ‬ ‫ﺍﻟﻄﻴﺒﺔ ﻭ ﺍﻟﺜّﻠّﺔ‬ ‫ﺣﻔﻈﻪ ﻭ ﻛﻼﺋﺘﻪ ﻻٔﻧّﻪ ﺍﻣﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭ ﺍﻟﻤﻮﻗﻨﻴﻦ ﺑﺎﻃﺎﻋﺔ ﺗﻠﻚ ﺍﻟﻌﺼﺒﺔ ّ‬ ‫ّ‬ ‫ﺍﻟﻘﺎﻫﺮﺓ ﻓﺴﻠﻄﺘﻬﺎ ﻣﻠﻜﻮﺗﻴﺔ ﺭﺣﻤﺎﻧﻴّﺔ ﻭ ﺍﺣﻜﺎﻣﻬﺎ ﺍﻟﻬﺎﻣﻴّﺔ ﺭﻭﺣﺎﻧﻴّﺔ‪.‬‬

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‫ﺑﺎﺭﻯ ﻣﻘﺼﻮﺩ ﻭ ﺣﻜﻤﺖ ﺍﺭﺟﺎﻉ ﺍﺣﻜﺎﻡ ﻣﺪﻧﻴﻪ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻳﻦ ﺍﺳﺖ ﻭ ﺩﺭ ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ ﻧﻴﺰ‬

‫ﻣﻬﻤﻪ‬ ‫ﺟﻤﻴﻊ ﺍﺣﻜﺎﻡ ﻣﻨﺼﻮﺹ ﻧﺒﻮﺩ ﺑﻠﻜﻪ ﻋﺸﺮ ﻋﺸﺮ ﻣﻌﺸﺎﺭ ﻣﻨﺼﻮﺹ ﻧﻪ ﺍﮔﺮ ﭼﻪ ﻛﻠّﻴﮥ ﻣﺴﺎﺋﻞ ّ‬

‫ﻣﺬﻛﻮﺭ ﻭﻟﻰ ﺍﻟﺒﺘّﻪ ﻳﻚ ﻛﺮﻭﺭ ﺍﺣﻜﺎﻡ ﻏﻴﺮ ﻣﺬﻛﻮﺭ ﺑﻮﺩ‪ .‬ﺑﻌﺪ ﻋﻠﻤﺎء ﺑﻪ ﻗﻮﺍﻋﺪ ﺍﺻﻮﻝ ﺍﺳﺘﻨﺒﺎﻁ ﻧﻤﻮﺩﻧﺪ‬

‫ﻭ ﺩﺭ ﺁﻥ ﺷﺮﺍﻳﻊ ﺍ ّﻭﻟﻴّﻪ ﺍﻓﺮﺍﺩ ﻋﻠﻤﺎء ﺍﺳﺘﻨﺒﺎﻁﻫﺎﻯ ﻣﺨﺘﻠﻒ ﻣﻰﻧﻤﻮﺩﻧﺪ ﻭ ﻣﺠﺮﻯ ﻣﻰ ﺷﺪ‪ .‬ﺣﺎﻝ‬

‫ﺍﺳﺘﻨﺒﺎﻁ ﺑﻪ ﻫﻴﺄﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﺳﺖ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﻭ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻓﺮﺍﺩ ﻋﻠﻤﺎء ﺭﺍ ﺣﻜﻤﻰ ﻧﻪ‪ ،‬ﻣﮕﺮ‬

‫ﺁﻧﻜﻪ ﺩﺭ ﺗﺤﺖ ﺗﺼﺪﻳﻖ ﺑﻴﺖ ﻋﺪﻝ ﺩﺭﺁﻳﺪ ﻭ ﻓﺮﻕ ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﺳﺘﻨﺒﺎﻁ ﻭ ﺗﺼﺪﻳﻖ ﻫﻴﺄﺕ‬

‫ﻣﻨﺘﺨﺐ ﻭ ﻣﺴﻠّﻢ ﻋﻤﻮﻡ ﻣﻠّﺖ ﺍﺳﺖ ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﻧﻤﻰ ﮔﺮﺩﺩ ﻭﻟﻰ‬ ‫ﺑﻴﺖ ﻋﺪﻝ ﻛﻪ ﺍﻋﻀﺎﻳﺶ‬ ‫َ‬

‫ﺍﺯ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻓﺮﺍﺩ ﻋﻠﻤﺎء ﺣﻜﻤﴼ ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺑﺎﻋﺚ ﺗﻔﺮﻳﻖ ﻭ ﺗﺸﺘﻴﺖ ﻭ ﺗﺒﻌﻴﺾ ﮔﺮﺩﺩ‬

‫ﻭ ﻭﺣﺪﺕ ﻛﻠﻤﻪ ﺑﺮ ﻫﻢ ﺧﻮ َﺭﺩ ﻭ ﺍﺗّﺤﺎﺩ ﺩﻳﻦ ﺍﻪﻠﻟ ﻣﻀﻤﺤﻞ ﺷﻮﺩ ﻭ ﺑﻨﻴﺎﻥ ﺷﺮﻳﻌﺖ ﺍﻪﻠﻟ ﻣﺘﺰﻟﺰﻝ‬ ‫ﮔﺮﺩﺩ‪.‬‬

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‫ﺨﺼﻰ ﺗﻌﻴﻴﻦ ﺷﺪﻩ‪ ،‬ﻭ‬ ‫ﺩﺭ ﻧﻈﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭﻇﺎﺋﻒ ﻣﻌﻴﻨﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑﺮﺍﻯ ﻣﺸﺮﻭﻋﺎﺕ ﻣﺸ ّ‬

‫ﺗﺨﺼﺺ ﻳﻜﻰ ﻳﺎ ﺩﻳﮕﺮﻯ ﺑﺎﺷﺪ‪ .‬ﻓﻰ‬ ‫ﺧﺎﺹ ﻭ‬ ‫ﺳﺎﻳﺮ ﻭﻇﺎﻳﻒ ﺑﺎﻟﻤﺸﺎﺭﻛﻪ ﺍﻧﺠﺎﻡ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺣﺘّﻰ ﺍﮔﺮ ﺩﺭ ﺯﻣﻴﻨﮥ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻤﺜﻞ‪ ،‬ﺍﮔﺮ ﭼﻪ ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭﻇﺎﺋﻒ ﻣﻌﻴّﻦ ﺻﻴﺎﻧﺖ ﻭ ﺗﺒﻠﻴﻎ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻦ ﻓ ّﻌﺎﻟﻴّﺖ‬

‫ﻣﺘﺒﺤﺮ ﻫﺴﺘﻨﺪ‪ ،‬ﻭﻇﻴﻔﮥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻧﻴﺰ ﺻﻴﺎﻧﺖ ﻭ ﺗﺒﻠﻴﻎ ﺍﻣﺮ ﺍﻪﻠﻟ ﺍﺳﺖ‪ ،‬ﻣﺴﻠّﻤﴼ‬ ‫ﻫﺎ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻋﻬﺪﮤ ﺟﻤﻴﻊ ﻣﺆﻣﻨﻴﻦ ﺑﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ‪،‬‬ ‫ﺗﺒﻠﻴﻎ ﻭﻇﻴﻔﮥ ّ‬

‫ﺍﮔﺮ ﭼﻪ ﺑﻌﺪ ﺍﺯ ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ‪ ،‬ﺗﺒﻴﻴﻦ ﻣﻮﺛّﻖ ﻭ ﻣﺠﺎﺯ ﻣﻨﺤﺼﺮﴽ ﺩﺭ ﺣﻴﻄﮥ ﺍﺧﺘﻴﺎﺭ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‬ ‫ّ‬ ‫ﻣﺆﺳﺴﻪ ﺑﻪ ﺑﻴﺎﻥ ﺣﻀﺮﺕ‬ ‫ﺍﺳﺖ‪ ،‬ﻭ ﺍﮔﺮ ﭼﻪ ﺗﺸﺮﻳﻊ ﻣﻨﺤﺼﺮﴽ ﻭﻇﻴﻔﮥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ‪ ،‬ﺍ ّﻣﺎ ﺍﻳﻦ ﺩﻭ ّ‬

‫‪٢٤‬‬ ‫ﻣﺆﺳﺴﻪ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬ ‫ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‪" ،‬ﺩﺭ ﻣﻘﺎﺻﺪ ﻭ ﻧﻮﺍﻳﺎ ﻫﻤﻮﺍﺭﻩ ﻣﺘّﺤﺪﻧﺪ" ‪" .‬ﻫﺪﻑ ﻣﺸﺘﺮﻙ ﻭ ﺍﺳﺎﺳﻰ ﺍﻳﻦ ﺩﻭ ّ‬ ‫ّ‬ ‫ﻫﻤﻮﺍﺭﻩ ﺳﻠﻄﻪ ﻭ ﺍﺧﺘﻴﺎﺭﺍﺗﻰ ﺭﺍ ﻛﻪ ﻣﻦ ﺟﺎﻧﺐ ﺍﻪﻠﻟ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﻧﻔﺲ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺳﺮﭼﺸﻤﻪ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﺣﻔﻆ‬

‫ﻧﻤﺎﻳﺪ ﻭ ﻭﺣﺪﺕ ﭘﻴﺮﻭﺍﻥ ﺁﺋﻴﻨﺶ ﺭﺍ ﻣﺤﻔﻮﻅ ﺩﺍﺭﺩ ﻭ ﺍﺻﺎﻟﺖ ﻭ ﺟﺎﻣﻌﻴﺖ ﺗﻌﺎﻟﻴﻤﺶ ﺭﺍ ﺻﻴﺎﻧﺖ ﻛﻨﺪ‪ ٢٥".‬ﺩﺭ‬ ‫ﺣﺎﻟﻰ ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻧﻤﻰﺗﻮﺍﻧﺪ ﻫﺮ ﮔﻮﻧﻪ ﻭﻇﻴﻔﻪ ﺍﻯ ﺭﺍ ﻛﻪ ﻣﻨﺤﺼﺮﴽ ﺑﻪ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺗﻌﻠّﻖ ﺩﺍﺭﺩ ﺑﻪ‬

‫ﻋﻬﺪﻩ ﺑﮕﻴﺮﺩ‪ ،‬ﺍ ّﻣﺎ ﺑﺎﻳﺪ ﻫﻤﭽﻨﺎﻥ ﻫﺪﻑ ﻣﺸﺘﺮﻙ ﺑﻴﻦ ﺧﻮﺩ ﻭ ﻣﻘﺎﻡ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻤﺎﻳﺪ‪.‬‬

‫ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺑﺎ ﻧﻘﻞ ﺑﻴﺎﻧﺎﺕ ﺑﺴﻴﺎﺭﻯ ﺧﺎﻃﺮ ﻧﺸﺎﻥ ﺳﺎﺧﺘﻪ ﺍﻳﺪ‪ ،‬ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻣﻜ ّﺮﺭﴽ ﺗﻔﻜﻴﻚ‬

‫ﻣﺆﺳﺴﻪ ﺭﺍ ﻣﻮﺭﺩ ﺗﺄﻛﻴﺪ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺍﮔﺮ ﭼﻪ ﺁﺷﻜﺎﺭﺍ ﺍﻳﺸﺎﻥ ﻓ ّﻌﺎﻟﻴّﺖ ﺗﻮﺃﻣﺎﻥ ﺍﻳﻦ ﺩﻭ ﺭﺍ ﭘﻴﺶ‬ ‫ﻧﺎﭘﺬﻳﺮﻯ ﺍﻳﻦ ﺩﻭ ّ‬

‫ﺑﻴﻨﻰ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﻣﻨﻄﻘﴼ ﻧﻤﻰ ﺗﻮﺍﻥ ﺍﺯ ﺁﻥ ﺍﺳﺘﻨﺘﺎﺝ ﻧﻤﻮﺩ ﻛﻪ ﻳﻜﻰ ﺩﺭ ﻏﻴﺎﺏ ﺩﻳﮕﺮﻯ ﻗﺎﺩﺭ ﺑﻪ ﻓ ّﻌﺎﻟﻴّﺖ ﻧﻴﺴﺖ‪ .‬ﺩﺭ‬

‫‪٣٢‬‬

‫ﻃﻰ ﺳﻰ ﻭ ﺷﺶ ﺳﺎﻝ ﺗﻤﺎﻡ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺑﺪﻭﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻓ ّﻌﺎﻟﻴّﺖ ﻛﺮﺩﻧﺪ‪.‬‬

‫ﺣﺎﻝ‪ ،‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺎﻳﺪ ﺑﺪﻭﻥ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻓ ّﻌﺎﻟﻴّﺖ ﻛﻨﺪ‪ ،‬ﺍﻣﺎ ﺍﺻﻞ ﺗﻔﻜﻴﻚ ﻧﺎﭘﺬﻳﺮﻯ ﻫﻤﭽﻨﺎﻥ ﺑﻪ ﻗ ّﻮﺕ‬ ‫ﺍﻫﻤﻴّﺖ ﻭ ﻣﻘﺎﻡ‬ ‫ﺧﻮﺩ ﺑﺎﻗﻰ ﺍﺳﺖ‪ .‬ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﺻﺮﻓﴼ ﺑﻪ ﺍﻳﻦ ﻋﻠّﺖ ﻛﻪ‬ ‫ﻭﻟﻰ ﺍﻣﺮﻯ ﺩﺭ ﻗﻴﺪ ﺣﻴﺎﺕ ﻧﻴﺴﺖ‪ّ ،‬‬ ‫ّ‬ ‫ﺣﺪ ﺍﻓﺮﺍﻁ ﻭ ﺗﻔﺮﻳﻂ ﭘﺮﻫﻴﺰ ﻛﻨﻴﻢ‪ :‬ﻳﻜﻰ‬ ‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻧﻈﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﺩﺳﺖ ﻧﻤﻰ ﺩﻫﺪ‪ .‬ﻣﺎ ﺑﺎﻳﺪ ﺍﺯ ﺩﻭ ّ‬

‫ﺁﻥ ﻛﻪ ﺍﺳﺘﺪﻻﻝ ﺷﻮﺩ ﭼﻮﻥ ﻭﻟﻰ ﺍﻣﺮﻯ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﭘﺲ ﺗﻤﺎﻡ ﺁﻧﭽﻪ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﻣﻘﺎﻡ ﺁﻥ ﺩﺭ‬ ‫ّ‬ ‫ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻣﻜﺘﻮﺑﻰ ﺍﺳﺖ ﻛﻪ ﺟﺰ ﻧﺎﻣﻰ ﺍﺯ ﺁﻥ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪﻩ ﺍﺳﺖ؛ ﻭ ﺩﻳﮕﺮ ﺁﻧﻜﻪ ﭼﻨﺎﻥ‬ ‫ﺍﻫﻤﻴّﺖ ﻭﻻﻳﺖ ﺍﻣﺮ ﻗﺮﺍﺭ ﮔﻴﺮﻳﻢ ﻛﻪ ﻗ ّﻮﺕ ﻣﻴﺜﺎﻕ ﺭﺍ ﻗﻠﻴﻞ ﺷﻤﺎﺭﻳﻢ ﻳﺎ ﻭﺳﻮﺳﻪ ﺷﻮﻳﻢ ﻛﻪ ﺑﺎ ﻧﺼﻮﺹ‬ ‫ﺗﺤﺖ ﺗﺄﺛﻴﺮ ّ‬ ‫ﺻﺮﻳﺤﻪ ﭼﻨﺎﻥ ﺑﻪ ﻣﺼﺎﻟﺤﻪ ﺑﺮﺳﻴﻢ ﻛﻪ ﺑﻪ ﻃﺮﻳﻘﻰ "ﻭﻟﻰ ﺍﻣﺮﻯ" ﭘﻴﺪﺍ ﻛﻨﻴﻢ‪.‬‬ ‫ّ‬

‫ﺧﺪﻣﺖ ﺑﻪ ﺍﻣﺮ ﺍﻟﻬﻰ ﻣﺴﺘﻠﺰﻡ ﻭﻓﺎﺩﺍﺭﻯ ﻭ ﺻﺪﺍﻗﺖ ﻭ ﺍﻳﻤﺎﻥ ﺗﺰﻟﺰﻝ ﻧﺎﭘﺬﻳﺮ ﺑﻪ ﺫﺍﺕ ﺧﺪﺍﻭﻧﺪﻯ ﺍﺳﺖ‪ .‬ﺩﺭ‬

‫ﺩﺳﺖ ﮔﺮﻓﺘﻦ ﻣﺴﺌﻮﻟﻴّﺖ ﺍﻣﺮ ﺁﺗﻴﮥ ﺍﻟﻬﻰ ﺩﺭ ﺩﺳﺘﺎﻥ ﺧﻮﺩ ﻭ ﺑﺪﻭﻥ ﻣﻼﺣﻈﮥ ﻧﺼﻮﺹ ﻭﺍﺿﺤﻪ ﻭ ﻣﺤﺪﻭﺩﻳﺖﻫﺎﻯ‬ ‫ﺧﻮﺩﻣﺎﻥ؛ ﺗﻼﺵ ﺑﺮﺍﻯ ﻓﺮﺳﺘﺎﺩﻥ ﺁﻥ ﺑﻪ ﺭﺍﻩﻫﺎﻳﻰ ﻛﻪ ﻣﺎﻳﻠﻴﻢ ﺑﺪﺍﻥ ﺳﻮﻯ ﻣﺘﻤﺎﻳﻞ ﺷﻮﺩ؛ ﻧﻪ ﺗﻨﻬﺎ ﻣﻨﺠﺮ ﺑﻪ ﺧﻴﺮ ﻭ‬

‫ﻣﺼﻠﺤﺖ ﻧﻤﻰﺷﻮﺩ ﺑﻠﻜﻪ ﻣﻨﺸﺄ ﺷ ّﺮ ﻭ ﻓﺴﺎﺩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺍﻣ ِﺮ ﺍﻭ ﺍﺳﺖ‪ .‬ﺍﻭ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﻧﻮﺭﺵ ﻫﺮﮔﺰ‬ ‫ﺧﺎﻣﻮﺷﻰ ﻧﭙﺬﻳﺮﺩ‪ .‬ﻧﻘﺶ ﻣﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﺍﺳﺘﺤﻜﺎﻡ ﺑﻪ ﻛﻼﻡ ﻣﻨﺰﻟﻪ ﻭ ﻣﺸﺮﻭﻋﺎﺗﻰ ﻛﻪ‬

‫ﻣﺘﻤﺴﻚ ﺷﻮﻳﻢ‪.‬‬ ‫ﺣﻀﺮﺗﺶ ﺑﺮﺍﻯ ﺻﻴﺎﻧﺖ ﺍﺯ ﻣﻴﺜﺎﻗﺶ ﺧﻠﻖ ﻓﺮﻣﻮﺩﻩ‪،‬‬ ‫ّ‬

‫ِ‬ ‫ﺻﺪﺍﻗﺖ ﺗﻌ ّﻘﻠﻰ ﻭ ﻓﻜﺮﻯ ﺭﺍ ﺩﺭ ﻳﺎﺑﻨﺪ‪ .‬ﺩﺭ‬ ‫ﺍﻫﻤﻴّﺖ ﺧﻀﻮﻉ ﻭ‬ ‫ﺩﻗﻴﻘﴼ ﺩﺭ ﺍﻳﻦ ﺭﺍﺑﻄﻪ ﺍﺳﺖ ﻛﻪ ﺍﺣﺒّﺎء ﺑﺎﻳﺪ ّ‬

‫ﺣﺪ ﻣﺸﺘﺎﻕ ﺑﻮﺩﻧﺪ ﭘﻴﺎﻡ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﭼﺎﺭﭼﻮﺏ‬ ‫ﺍﺩﻭﺍﺭ ﻣﺎﺿﻴﻪ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻋﻠّﺖ ﻛﻪ ﻣﺆﻣﻨﻴﻦ ﺑﻪ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﺑﻴﺶ ﺍﺯ ّ‬

‫ﻜﺮ ﻣﺤﺪﻭﺩ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﻫﻨﺪ؛ ﺍﺻﻮﻝ ﺍﻋﺘﻘﺎﺩﻯ ﺭﺍ ﻭﺭﺍﻯ ﻗﺪﺭﺕ ﻭ ﺗﻮﺍﻥ ﺧﻮﺩ ﺗﻌﺮﻳﻒ ﻛﻨﻨﺪ؛ ﺍﺳﺮﺍﺭ ﻭ ﺭﻣﻮﺯﻯ‬ ‫ﺗﻔ ّ‬ ‫ﺭﺍ ﻛﻪ ﺗﻨﻬﺎ ﺣﻜﻤﺖ ﻭ ﺗﺠﺮﺑﮥ ﻋﺼﺮ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻗﺎﺑﻞ ﺩﺭﻛﺶ ﻣﻰﺳﺎﺧﺖ ﺗﻮﺿﻴﺢ ﺩﻫﻨﺪ؛ ﺣ ّﻘﺎﻧﻴﺖ ﺍﻣﺮﻯ ﺭﺍ ﺑﻪ‬

‫ﺍﻳﻦ ﻋﻠّﺖ ﻛﻪ ﻣﻄﻠﻮﺏ ﻭ ﺿﺮﻭﺭﻯ ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﻴﺪ ﻣﻮﺭﺩ ﻣﺒﺎﺣﺜﻪ ﻭ ﺍﺳﺘﺪﻻﻝ ﻗﺮﺍﺭ ﺩﻫﻨﺪ؛ ﺧﻄﺎﻫﺎﻯ ﺑﺴﻴﺎﺭﻯ ﺭﺥ‬ ‫ﻧﻤﻮﺩ‪ .‬ﻣﺎ ﺑﺎﻳﺪ ﺍﺯ ﭼﻨﻴﻦ ﻣﺼﺎﻟﺤﻪ ﻫﺎﻳﻰ ﺑﺎ ﺣﻘﻴﻘﺖ ﺍﺳﺎﺳﻰ‪ ،‬ﺍﺯ ﭼﻨﻴﻦ ﻏﺮﻭﺭ ﻭ َﻧﺨ َﻮﺕ ﻓﻜﺮﻯ ﺑﺎ ﺩ ّﻗﺖ ﻭ‬ ‫ﺻﺪﺍﻗﺖ‪ ،‬ﺍﺟﺘﻨﺎﺏ ﻧﻤﺎﻳﻴﻢ‪.‬‬

‫ﺘﻮﺟﻪ ﺑﺎﺷﻨﺪ ﻛﻪ ﻋﻠّﺖ ﺁﻥ‬ ‫ﺍﮔﺮ ﺑﺮﺧﻰ ﺍﺯ ﺑﻴﺎﻧﻴﻪ ﻫﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺗﻔﺼﻴﻠﻰ ﻧﻴﺴﺖ‪ ،‬ﻳﺎﺭﺍﻥ ﺑﺎﻳﺪ ﻣ ّ‬

‫ﻣﺨﻔﻰ ﻛﺎﺭﻯ ﻭ ﭘﻨﻬﺎﻥ ﻛﺎﺭﻯ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻋﺰﻡ ﺟﺰﻡ ﺍﻳﻦ ﻫﻴﺄﺕ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺗﺒﻴﻴﻦ ﺗﻌﺎﻟﻴﻢ ﺍﺟﺘﻨﺎﺏ ﻧﻤﺎﻳﺪ ﻭ‬

‫ﺣﻘﻴﻘﺖ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺭﺍ ﺻﻴﺎﻧﺖ ﻧﻤﺎﻳﺪ ﻛﻪ ﻓﺮﻣﻮﺩﻧﺪ‪" :‬ﺭﻫﺒﺮﺍﻥ ﺍﺩﻳﺎﻥ ﻭ ﻣﺮ ّﻭﺟﺎﻥ ﻓﺮﺿﻴّﻪﻫﺎﻯ‬ ‫ّ‬ ‫ﻣﺆﺳﺴﺎﺕ ﻭ ﺗﺸﻜﻴﻼﺕ ﺑﻬﺎﺋﻰ ﻛﻪ‬ ‫ﻛﻴﻔﻴﺖ‬ ‫ﻭ‬ ‫ﺍﻋﺘﺒﺎﺭ‬ ‫ﻭ‬ ‫ﺍﺻﻞ‬ ‫ﺩﺭ‬ ‫ﺁﻧﻰ‬ ‫ﺎﻳﺪ‬ ‫ﻧﺒ‬ ‫‪...‬‬ ‫ﺍﻧﺴﺎﻧﻰ‬ ‫ﺳﻴﺎﺳﻰ ﻭ ﺭﺅﺳﺎﻯ ﺟﻮﺍﻣﻊ‬ ‫ّ‬ ‫ﺷﻚ ﻭ ﺷﺒﻬﻪﺍﻯ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺯﻳﺮﺍ ﻫﻤﮥ ﺁﻧﻬﺎ ﺩﺭ ﮔﻨﺠﻴﻨﮥ‬ ‫ﺍﻫﻞ ﺑﻬﺎء ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ‪ ٢٦‬ﺑﻪ ﺑﻨﺎﻳﺶ ﻣﺸﻐﻮﻟﻨﺪ ﺍﺩﻧﻰ‬ ‫ّ‬

‫ﺗﻌﺎﻟﻴﻢ ﻭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﻣﻮﺟﻮﺩ ﻭ ﻣﺬﻛﻮﺭ ﺍﺳﺖ ﻭ ﻫﺮﮔﺰ ﺍﺑﻬﺎﻣﻰ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺴﺖ ﻛﻪ ﻣﺠﺎﻝ ﺩﻫﺪ ﺗﺎ ﻓﺴﺎﺩ ﻭ ﺩﺧﺎﻟﺖ‬

‫ﻫﺎﻯ ﺑﻴﺠﺎ ﻭ ﺗﻔﺴﻴﺮﻫﺎﻯ ﻏﻴﺮ ﻣﺠﺎﺯ ﺩﺭ ﺁﻥ ﻧﻈﻢ ﺑﺪﻳﻊ ﺭﺍﻩ ﻳﺎﺑﺪ‪".‬‬

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‫ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﻣﺒﺎﺭﻙ‪ ،‬ﺑﻴﻦ ﺗﺒﻴﻴﻦ ﻣﻮﺛّﻖ ﻭ ﺗﺒﻴﻴﻦ ﻳﺎ ﺩﺭﻛﻰ ﻛﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻓﺮﺍﺩ ﺑﺎ ﻣﻄﺎﻟﻌﮥ ﺗﻌﺎﻟﻴﻢ ﺑﺮﺍﻯ ﺧﻮﺩ‬

‫ﺑﻪ ﺁﻥ ﻣﻰ ﺭﺳﺪ‪ ،‬ﻭﺟﻪ ﺗﻤﺎﻳﺰﻯ ﺑﺎﺭﺯ ﻭ ﺭﻭﺷﻦ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻭﺟﻪ ﺍ ّﻭﻝ ﻣﺤﺼﻮﺭ ﻭ ﻣﻨﺤﺼﺮ ﺑﻪ‬

‫ﻧﻔﺲ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﻪ ﻣﺎ ﻋﻨﺎﻳﺖ ﺷﺪﻩ‪ ،‬ﺑﻪ‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺍﺳﺖ‪ ،‬ﻭﺟﻪ ﺛﺎﻧﻰ‪ ،‬ﺑﻨﺎ ﺑﻪ ﻫﺪﺍﻳﺘﻰ ﻛﻪ ﺍﺯ‬ ‫ِ‬ ‫ّ‬ ‫ّ‬ ‫ﻫﻴﭻ ﻭﺟﻪ ﻧﺒﺎﻳﺪ ﺳﺮﻛﻮﺏ ﻭ ﻣﻨﻜﻮﺏ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﻭﺍﻗﻊ‪ ،‬ﭼﻨﻴﻦ ﺗﺒﻴﻴﻦ ﻓﺮﺩﻯ ﺛﻤﺮﮤ ﻗ ّﻮﮤ ﻋﻘﻞ ﻭ ﻣﻨﻄﻖ ﺍﻧﺴﺎﻥ ﺗﻠ ّﻘﻰ‬ ‫ﻣﻨﺘﺞ ﺑﻪ ﺩﺭﻙ ﺑﻬﺘﺮ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﻛﻪ ﻣﻰﮔﺮﺩﺩ‪ ،‬ﻣﺸﺮﻭﻁ ﺑﺮ ﺁﻧﻜﻪ ﻫﻴﭻ ﻣﺠﺎﺩﻟﻪ ﻳﺎ ﻣﺒﺎﺣﺜﻪ ﺍﻯ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﻣﻰ ﺷﻮﺩ ﻭ‬ ‫ّ‬

‫ﺍﺣﺒّﺎء ﺍﻳﺠﺎﺩ ﻧﺸﻮﺩ ﻭ ﻓﺮﺩ ﺩﺭﻳﺎﺑﺪ ﻭ ﺗﻮﺿﻴﺢ ﺩﻫﺪ ﻛﻪ ﺍﻳﻦ ﺻﺮﻓﴼ ﺁﺭﺍء ﻭ ﻧﻈﺮﺍﺕ ﺧﻮﺩ ﺍﻭ ﺍﺳﺖ‪ ٢٨.‬ﺑﺎ ﺭﺷﺪ ﺩﺭﻙ‬

‫ﺷﺨﺺ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﻛﻪ ﺗﺒﻴﻴﻨﺎﺕ ﻓﺮﺩﻯ ﻧﻴﺰ ﻣﺴﺘﻤ ّﺮﴽ ﻣﺘﺤ ّﻮﻝ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩﺍﻧﺪ‬ ‫ّ‬ ‫ﻛﻪ‪" ،‬ﻋﻤﻴﻖ ﺷﺪﻥ ﺩﺭ ﺍﻣﺮ ﺍﻟﻬﻰ ﺑﻪ ﻣﻌﻨﺎﻯ ﺧﻮﺍﻧﺪﻥ ﺁﺛﺎﺭ ﻣﺒﺎﺭﻛﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻪ‬

‫ﻣﻴﺰﺍﻧﻰ ﺍﺳﺖ ﻛﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﻫﻤﺎﻥ ﺷﻜﻞ ﺑﻰ ﭘﻴﺮﺍﻳﻪ ﻭ ﺧﺎﻟﺺ ﺧﻮﺩ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻋﺮﺿﻪ ﻧﻤﺎﻳﻴﻢ‪ .‬ﺑﺴﻴﺎﺭﻯ‬

‫ﺍﺯ ﻧﻔﻮﺱ ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺍﺭﺍﻯ ﻧﻈﺮﻳﺎﺕ ﺳﻄﺤﻰ ﺩﺭ ﻣﻮﺭﺩ ﺍﻣﺮ ﻣﺒﺎﺭﻙ ﻣﻰﺑﺎﺷﻨﺪ‪ .‬ﻟﻬﺬﺍ‪ ،‬ﺁﻥ ﺭﺍ ﺑﺎ ﺍﻧﻮﺍﻉ ﺁﺭﺍء ﻭ‬

‫ِ‬ ‫ﻧﻈﺮﻳﺎﺕ ﺧﻮﺩ ﺑﻪ ﺳﺎﻳﺮﻳﻦ ﻋﺮﺿﻪ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺍﻣﺮ ﺍﻟﻬﻰ ﻫﻨﻮﺯ ﺩﺭ ﺩﻭﺭﺍﻥ ﻃﻔﻮﻟﻴﺖ ﺧﻮﺩ ﺑﻪ ﺳﺮ ﻣﻰ ﺑﺮﺩ‬ ‫ﻣﻘﺪﺳﻰ ﻛﻪ ﺍﻳﻦ ﻗﺪﺭ ﻣﻮﺭﺩ ﻣﺪﺡ ﻭ‬ ‫ﻣﺎ ﺑﺎﻳﺪ ﺑﺴﻴﺎﺭ ﺩ ّﻗﺖ ﻛﻨﻴﻢ ﻣﺒﺎﺩﺍ ﻣﺮﺗﻜﺐ ﺍﻳﻦ ﺧﻄﺎ ﺷﻮﻳﻢ ﻭ ﺑﻪ ﻧﻬﻀﺖ ّ‬

‫ﺣﺪ ﻭ ﻣﺮﺯﻯ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ‬ ‫ﺳﺘﺎﻳﺶ ﻣﺎ ﺍﺳﺖ‪ ،‬ﺻﺪﻣﻪ ﻭ ﻟﻄﻤﻪ ﻭﺍﺭﺩ ﻛﻨﻴﻢ‪ .‬ﺩﺭ ﻣﻄﺎﻟﻌﮥ ﺍﻣﺮ ﻣﺒﺎﺭﻙ ّ‬

‫ﺘﻮﺟﻪ ﻣﻰ ﺷﻮﻳﻢ ﻛﻪ ﻋﻘﺎﻳﺪ‬ ‫ﺁﺛﺎﺭ ﻣﺒﺎﺭﻛﻪ ﺭﺍ ﺑﺨﻮﺍﻧﻴﻢ ﺣﻘﺎﻳﻖ ﺑﻴﺸﺘﺮﻯ ﺭﺍ ﺩﺭ ﺁﻧﻬﺎ ﻛﺸﻒ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ ﻭ ﺑﻴﺸﺘﺮ ﻣ ّ‬ ‫ﭘﻴﺸﻴﻦ ﻣﺎ ﺁﻣﻴﺨﺘﻪ ﺑﻪ ﺧﻄﺎ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ٢٩".‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺍﮔﺮ ﭼﻪ ﺑﻴﻨﺶ ﻫﺎﻯ ﻓﺮﺩﻯ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺁﻣﻮﺯﻧﺪﻩ ﻭ ﻣﻔﻴﺪ‬

‫ﺑﺎﺷﻨﺪ‪ ،‬ﺍ ّﻣﺎ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻣﻤﻜﻦ ﺍﺳﺖ ﮔﻤﺮﺍﻩ ﻛﻨﻨﺪﻩ ﻧﻴﺰ ﺑﺎﺷﻨﺪ‪ .‬ﻟﺬﺍ‪ ،‬ﻳﺎﺭﺍﻥ ﺑﺎﻳﺪ ﻳﺎﺩ ﺑﮕﻴﺮﻧﺪ ﻛﻪ ﺑﻪ ﺁﺭﺍء ﻭ‬

‫ﻣﺘﻮﺣﺶ ﮔﺮﺩﻧﺪ ﻳﺎ ﺍﺟﺎﺯﻩ ﺩﻫﻨﺪ ﺩﺭ‬ ‫ﻧﻈﺮﺍﺕ ﺩﻳﮕﺮﺍﻥ ﮔﻮﺵ ﻓﺮﺍ ﺩﻫﻨﺪ ﺑﺪﻭﻥ ﺁﻧﻜﻪ ﺑﻴﺶ ﺍﺯ ﺍﻧﺪﺍﺯﻩ ﻣﺒﻬﻮﺕ ﻳﺎ‬ ‫ّ‬

‫ﺍﻳﻤﺎﻥ ﺁﻧﻬﺎ ﺧﻠﻠﻰ ﻭﺍﺭﺩ ﺷﻮﺩ‪ ،‬ﻭ ﻧﻈﺮﺍﺕ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﺑﻴﺎﻥ ﻛﻨﻨﺪ ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﺳﺎﻳﺮ ﺍﺣﺒّﺎء‬

‫ﺗﺤﻤﻴﻞ ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﺍﻣﺮ ﺍﻟﻬﻰ ﻣﺎﻧﻨﺪ ﻫﺮ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩﺍﻯ‪ ،‬ﺣﻰ‪ ،‬ﭘﻮﻳﺎ‪ ،‬ﺩﺭﺣﺎﻝ ﺭﺷﺪ ﻭ ﺗﻮﺳﻌﻪ ﺍﺳﺖ‪ .‬ﺑﺎﺭﻫﺎ ﺑﺎ ﺑﺤﺮﺍﻥ ﻫﺎﻳﻰ‬ ‫ّ‬ ‫ﻣﻮﺍﺟﻪ ﺷﺪﻩ ﻛﻪ ﺍﺣﺒّﺎء ﺭﺍ ﻣﺘﺤﻴّﺮ ﻭ ﺳﺮﮔﺮﺩﺍﻥ ﺳﺎﺧﺘﻪ‪ ،‬ﺍ ّﻣﺎ ﻫﺮ ﺩﻓﻌﻪ ﺍﻣﺮ ﻣﺒﺎﺭﻙ‪ ،‬ﻛﻪ ﺑﻪ ﻭﺳﻴﻠﮥ ﻣﻘﺼﺪ ﺛﺎﺑﺖ ﻭ ﺗﻐﻴﻴﺮ‬

‫ﻧﺎﭘﺬﻳﺮ ﺍﻟﻬﻰ ﺑﻪ ﭘﻴﺶ ﺳﻮﻕ ﺩﺍﺩﻩ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺑﺮ ﺑﺤﺮﺍﻥﻫﺎ ﻏﻠﺒﻪ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﻣﺮﺍﺗﺐ ﻭ ﻣﺮﺍﻗﻰ ﻣﺮﺗﻔﻊ ﺗﺮﻯ ﺻﻌﻮﺩ‬ ‫ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﻫﺮ ﻗﺪﺭ ﻧﺎﺗﻮﺍﻧﻰ ﻣﺎ ﺩﺭ ﺩﺭﻙ ﺍﺳﺮﺍﺭ ﻭ ﺩﻻﻻﺕ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻋﻈﻴﻢ ﺑﺎﺷﺪ‪ ،‬ﺣﺒﻞ ﻣﺘﻴﻨﻰ‬

‫ﻛﻪ ﺟﻤﻴﻊ ﺑﺎﻳﺪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻃﻤﻴﻨﺎﻥ ﺑﺪﺍﻥ ﻣﺘﺸﺒّﺚ ﺑﺎﺷﻴﻢ‪ ،‬ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺍﺳﺖ‪ .‬ﻟﺤﻦ ﻣﺆ ّﻛﺪ ﻭ ﭘﺮ ﺣﺮﺍﺭﺕ ﺍﻟﻮﺍﺡ‬ ‫ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ‪ ،‬ﻫﻤﺎﻧﻨﺪ ﺯﻣﺎﻥ ﺻﻌﻮﺩ ﻃﻠﻌﺖ ﻣﻴﺜﺎﻕ‪ ،‬ﻣﺤﺎﻓﻆ ﻭ ﺻﻴﺎﻧﺖ ﻛﻨﻨﺪﮤ ﺍﻣﺮ‬ ‫ﺍﻟﻬﻰ ﺍﺳﺖ‪:‬‬

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‫ﻛﻞ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻭ ﻫﺮ ﻣﺴﺌﻠﮥ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﻭ‬ ‫ﻣﺮﺟﻊ ّ‬

‫ﺑﻴﺖ‬

‫ﺣﻖ ﻭ ﻣﺮﺍﺩ ﺍﻪﻠﻟ ﺍﺳﺖ‪َ .‬ﻣﻦ َﺗﺠﺎ َﻭ َﺯ‬ ‫ﻋﺪﻝ ﺁﻧﭽﻪ ﺑﺎﻻﺗّﻔﺎﻕ ﻭ ﻳﺎ ﺑﻪ ﺍﻛﺜﺮﻳﺖ ﺁﺭﺍء ﺗﺤ ّﻘﻖ ﻳﺎﺑﺪ ﻫﻤﺎﻥ ّ‬ ‫ﺏ ﺍﻟﻤﻴﺜﺎﻕ‪...‬‬ ‫ﺽ ﻋﻦ َﺭ ِّ‬ ‫ﺐ ﺍﻟ ِّﺸﻘﺎﻕ ﻭ َﺍ َ‬ ‫ﻇﻬ َﺮ ﺍﻟﻨّﻔﺎﻕ َﻭ ﺍ ْﻋ َﺮ َ‬ ‫ﻋﻨﻪ َﻓ ُﻬ َﻮ ﻣِ ‪‬ﻤﻦ َﺍ َﺣ ‪‬‬

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‫ﻛﻞ ﻣﺨﺎﻟﻒ ﻓﻰ ﺿﻼﻝ‬ ‫ﻛﻞ ﺍﻗﺘﺒﺎﺱ ﺍﺯ ﻣﺮﻛﺰ ﺍﻣﺮ ﻭ ﺑﻴﺖ ﻋﺪﻝ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﺎ َﻋﺪﺍﻫﻤﺎ ّ‬ ‫ﺑﺎﻳﺪ ّ‬ ‫ﻣﺒﻴﻦ‪.‬‬

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‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻛﻪ ﺑﻨﺎ ﺑﻪ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﻧﻈﺮ ﻧﺴﻞ ﻫﺎﻯ ﺁﺗﻴﻪ ﺑﻪ ﻋﻨﻮﺍﻥ "ﺁﺧﺮﻳﻦ ﻣﻠﺠﺄ‬ ‫ّ‬ ‫ﻣﺆﺳﺴﻪ ﺍﻯ‬ ‫ﻭ ﻣﻼﺫ ﻣﺪﻧﻴّﺘﻰ ﻣﺘﺰﻟﺰﻝ ﻭ ﻟﺮﺯﺍﻥ"‪ ٣٢‬ﺗﻠ ّﻘﻰ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ ،‬ﻫﻢ ﺍﻛﻨﻮﻥ‪ ،‬ﺩﺭ ﻏﻴﺎﺏ‬ ‫ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﺗﻨﻬﺎ ّ‬ ‫ّ‬ ‫ﻛﻞ ﻣﻰﺑﺎﺷﺪ ﻭ ﻣﺴﺌﻮﻟﻴّﺖ ﺗﻀﻤﻴﻦ ﻭﺣﺪﺕ ﻭ‬ ‫ﺩﺭ ﻋﺎﻟﻢ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻫﺪﺍﻳﺖ ﻣﺼﻮﻥ ﺍﺯ ﺧﻄﺎ ﺑﺮﺧﻮﺭﺩﺍﺭ ﻭ ﻣﺮﺟﻊ ّ‬ ‫ﭘﻴﺸﺮﻓﺖ ﺍﻣﺮ ﺍﻟﻬﻰ ﻃﺒﻖ ﻛﻼﻡ ﻧﺎﺯﻟﮥ ﺧﺪﺍﻭﻧﺪﻯ‪ ،‬ﺑﻪ ﻋﻬﺪﮤ ﺁﻥ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﻴﺎﻧﺎﺗﻰ ﺍﺯ ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ ﻭ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻧﺸﺎﻥ ﻣﻰ ﺩﻫﺪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﻋﻼﻭﻩ ﺑﺮ ﺁﻧﻜﻪ ﺑﺎﻻﺗﺮﻳﻦ ﻫﻴﺄﺕ‬ ‫ّ‬ ‫ﻛﻞ ﻭ "ﺗﺎﺭﻙ ﻭ ﺭﺃﺱ" ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ‪ ،‬ﻭ ﻧﻴﺰ "ﺍﻋﻠﻰ ﻣﻘﺎﻡ ﻣﻤﺎﻟﻚ‬ ‫ﺗﺸﺮﻳﻌﻴﮥ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ‪ ،‬ﻫﻴﺄﺗﻰ ﻣﺮﺟﻊ ّ‬ ‫ﻣﺘّﺤﺪﮤ ﺑﻬﺎﺋﻰ"‪ ٣٣‬ﻧﻴﺰ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﻛﮥ ﺧﻮﻳﺶ ﻭﻇﺎﺋﻔﻰ ﺍﺳﺎﺳﻰ ﻣﺎﻧﻨﺪ ﺗﺪﻭﻳﻦ‬ ‫ّ‬ ‫ﻧﻘﺸﻪ ﻫﺎﻯ ﺗﺒﻠﻴﻐﻰ ﺟﻬﺎﻧﻰ ﺁﻳﻨﺪﻩ‪ ،‬ﻫﺪﺍﻳﺖ ﺍﻣﻮﺭ ﺍﺩﺍﺭﻯ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﻭ ﻫﺪﺍﻳﺖ‪ ،‬ﺳﺎﺯﻣﺎﻧﺪﻫﻰ ﻭ ﺗﻮﺣﻴﺪ ﻣﺴﺎﻋﻰ‬

‫ﺑﺎﻟﺼﺮﺍﺣﻪ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻣﻀﺎﻓﴼ‪ ،‬ﻫﻴﻜﻞ ﻣﺒﺎﺭﻙ ﺩﺭ‬ ‫ﺍﻣﺮﻳﻪ ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﺭﺍ ﺑﺮﺍﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ّ‬

‫ﻛﺘﺎﺏ "ﮔﺎﺩ ﭘﺎﺳﺰ ﺑﺎﻯ" ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪" :‬ﻛﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ‪...‬ﻋﻼﻭﻩ ﺑﺮ ﺍﺣﻜﺎﻡ ﻭ ﻗﻮﺍﻋﺪ ﻭ ﺣﺪﻭﺩ ﻭ ﻓﺮﺍﺋﻀﻰ‬

‫ﻘﺪﺳﮥ ﺗﺒﻴﻴﻦ ﺁﻳﺎﺕ ﺭﺍ ﻛﻪ ﺑﻪ ﻣﺮﺟﻊ‬ ‫ﻣﺆﺳﺲ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺳﻔﺮ ﻗﻮﻳﻢ‪ ،‬ﻭﻇﻴﻔﮥ ﻣ ّ‬ ‫ﻛﻪ ﻧﻈﻢ ﺑﺪﻳﻊ ﺍﻟﻬﻰ ﺑﺮ ﺁﻥ ﻗﺎﺋﻢ ﻭ ّ‬ ‫ﻣﺆﺳﺴﺎﺕ ﺿﺮﻭﺭﻳﻪ ﺍﻯ ﺭﺍ ﻛﻪ ﺣﺎﻓﻆ ﻭﺣﺪﺕ ﻭ‬ ‫ﻣﻨﺼﻮﺹ ﻭ ﻣﺒﻴّﻦ ﻣﺨﺼﻮﺹ ﻣﺤ ّﻮﻝ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻫﻤﭽﻨﻴﻦ ّ‬

‫ِ‬ ‫ﺟﺎﻣﻌﻴﺖ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ ﺑﻪ‬ ‫ﺻﺮﺍﺣﺖ ﺑﻴﺎﻥ ﺗﻌﻴﻴﻦ ﻭ ﺗﻨﺼﻴﺺ ﻣﻰﻧﻤﺎﻳﺪ‪ ٣٤.‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺗﻮﻗﻴﻊ "ﺩﻭﺭ ﺑﻬﺎﺋﻰ"‬ ‫ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻛﻪ ﻓﻘﻂ ﺍﻋﻀﺎء ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ "ﻣﻬﺎﺑﻂ ﻫﺪﺍﻳﺖ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻴّﻪﺍﻧﺪ ﻧﻪ ﻫﻴﺌﺖ‬

‫ﻣﻨﺘﺨﺒﻴﻦ ﻛﻪ ﺭﴽﺳﴼ ﻳﺎ ﺑﻪ ﻃﻮﺭ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻳﻦ ﺍﻟﻬﺎﻡ ﻫﻤﺎﻧﺎ ﺭﻭﺡ ﺣﻴﺎﺕ ﻭ‬ ‫ِ‬

‫ﺣﺎﻓﻆ ﻧﻬﺎﻳﻰ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺍﺳﺖ"‪.٣٥‬‬

‫ﻼ ﺍﻋﻼﻡ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪ ،٣٦‬ﻧﻤﻰﺗﻮﺍﻧﺪ ﻗﺎﻧﻮﻧﻰ ﻭﺿﻊ ﻛﻨﺪ ﻛﻪ‬ ‫ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻗﺒ ً‬

‫ﻣﻴﺴﺮ ﺳﺎﺯﺩ‪ ،‬ﻭ ﻧﻴﺰ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺗﺸﺮﻳﻊ ﻗﻮﺍﻧﻴﻨﻰ ﺑﭙﺮﺩﺍﺯﺩ ﻛﻪ‬ ‫ﺍﻧﺘﺼﺎﺏ ﺟﺎﻧﺸﻴﻨﻰ ﺑﺮﺍﻯ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺭﺍ ّ‬

‫ﺍﻧﺘﺼﺎﺏ ﺗﻌﺪﺍﺩ ﺑﻴﺸﺘﺮﻯ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﺭﺍ ﺍﻣﻜﺎﻥ ﭘﺬﻳﺮ ﻧﻤﺎﻳﺪ‪ ،٣٧‬ﺍ ّﻣﺎ ﺑﺎﻳﺪ ﺁﻧﭽﻪ ﺩﺭ ﻗ ّﻮﻩ ﺩﺍﺭﺩ ﺑﺮﺍﻯ ﺗﻀﻤﻴﻦ‬

‫ﻣﺆﺳﺴﮥ ﻗﻮﻳﻢ ﻭ ﻣﺘﻴﻦ ﺩﺭ ﺁﻥ ﻣﺸﺘﺮﮎ ﺍﺳﺖ ﺑﻪ ﻛﺎﺭ ﺑﺒﺮﺩ‪ .‬ﺑﺎﻳﺪ ﺑﺮﺍﻯ‬ ‫ﺍﺟﺮﺍﻯ ﺟﻤﻴﻊ ﺁﻥ ﻭﻇﺎﺋﻔﻰ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﺩﻭ ّ‬

‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ‬ ‫ﺍﺟﺮﺍﻯ ﺻﺤﻴﺢ ﻭﻇﺎﺋﻒ ﺻﻴﺎﻧﺖ ﻭ ﺗﺒﻠﻴﻎ ﺩﺭ ﺁﺗﻴﮥ ﺍﻳّﺎﻡ ﻛﻪ ﻫﻴﺄﺗﻬﺎﻯ ﺍﺩﺍﺭﻯ ﺑﺎ ّ‬

‫ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﺭ ﺁﻥ ﺷﺮﻳﻜﻨﺪ‪ ،‬ﺷﺮﺍﻳﻄﻰ ﺭﺍ ﺗﻤﻬﻴﺪ ﺑﺒﻴﻨﺪ؛ ﺑﺎﻳﺪ ﺩﺭ ﻏﻴﺎﺏ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﻃﺒﻖ ﺑﻴﺎﻥ‬ ‫ّ‬ ‫ﻼ ﻧﻘﻞ ﻣﻰ ﮔﺮﺩﺩ‪ ،‬ﺣﻘﻮﻕ ﺍﻪﻠﻟ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻭ ﻫﺰﻳﻨﻪ ﻛﻨﺪ‪" ،‬ﺗﺼ ّﺮﻑ ﺩﺭ ﺣﻘﻮﻕ ﺟﺰﺋﻰ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻛﻪ ﺫﻳ ً‬

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‫ﻭ ﻛﻠّﻰ ﺟﺎﺋﺰ ﻭﻟﻰ ﺑﺎﺫﻥ ﻭ ﺍﺟﺎﺯﮤ ﻣﺮﺟﻊ ﺍﻣﺮ"‪٣٨‬؛ ﺑﺎﻳﺪ ﺩﺭ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳﻰ ﺧﻮﺩ ﺷﺮﺍﻳﻄﻰ ﺭﺍ ﺑﺮﺍﻯ ﺍﺧﺮﺍﺝ ﻫﺮ ﻳﻚ‬ ‫ﺣﻖ ﻋﻤﻮﻡ ﺿﺮﺭﻯ ﺣﺎﺻﻞ ﺷﻮﺩ"‪ ،٣٩‬ﭘﻴﺶ ﺑﻴﻨﻰ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺍﺯ ﺍﻋﻀﺎء ﺧﻮﺩ ﻛﻪ ﻣﺮﺗﻜﺐ ﮔﻨﺎﻫﻰ ﮔﺮﺩﺩ ﻛﻪ "ﺩﺭ ّ‬

‫ﺑﺎﻻﺗﺮ ﺍﺯ ﻫﻤﻪ‪ ،‬ﺑﺎﻳﺪ ﺑﺎ ﺍﻳﻤﺎﻥ ﻛﺎﻣﻞ ﺑﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺍﻣﺮ ﻣﺒﺎﺭﻛﺶ ﺭﺍ ﺍﻋﻼﻥ ﻭ ﺍﺑﻼﻍ ﻭ ﺍﺣﻜﺎﻡ ﻭ ﺣﺪﻭﺩﺵ‬

‫ﺭﺍ ﺗﻨﻔﻴﺬ ﻧﻤﺎﻳﺪ ﺗﺎ ﺻﻠﺢ ﺍﻋﻈﻢ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺗﻘﺎﻥ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺗﺄﺳﻴﺲ ﮔﺮﺩﺩ ﻭ ﺍﻳﺠﺎﺩ ﻣﻠﻜﻮﺕ ﺍﻟﻬﻰ ﺑﺮ ﻭﺟﻪ‬

‫ﺩﺳﺘﺨﻂ ﻣﻮ ّﺭﺥ ‪ ۲۷‬ﻣﻰ ‪۱۹۶۶‬ﺧﻄﺎﺏ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﺍﺣﺒّﺎء‪ ،‬ﻣﻨﺪﺭﺝ ﺩﺭ ﺻﺺ ‪۸۱–۹۱‬‬ ‫ﺍﺭﺽ ﺗﺤ ّﻘﻖ ﻳﺎﺑﺪ‪) .‬ﺗﺮﺟﻤﮥ‬ ‫ّ‬

‫ﻣﺠﻤﻮﻋﮥ ﭘﻴﺎﻡﻫﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺯ ‪ ۱۹۶۳–۱۹۸۳‬ﻣﻮﺳﻮﻡ ﺑﻪ ‪(Wellspring of Guidance‬‬

‫‪ .۴۸‬ﻣﻜﺘﻮﺏ ﺍﺧﻴﺮ ﺷﻤﺎ‪ ،‬ﺣﺎﻭﻯ ﺳﺆﺍﻻﺗﻰ ﻛﻪ ﺑﺮﺍﻯ ﺟﻮﺍﻧﺎﻧﻰ ﻛﻪ ﺑﻪ ﻣﻄﺎﻟﻌﮥ ﺗﻮﻗﻴﻊ "ﺩﻭﺭ ﺑﻬﺎﺋﻰ" ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﺍﻳﺠﺎﺩ‬ ‫ﺨﺼﻰ ﻛﻪ ﺫﻛﺮ ﻛﺮﺩﻩ‬ ‫ﺷﺪﻩ‪ ،‬ﺑﻪ ﺩ ّﻗﺖ ﻣﻄﺎﻟﻌﻪ ﻭ ﻣﻼﺣﻈﻪ ﮔﺮﺩﻳﺪ‪ .‬ﻓﻜﺮ ﻣﻰ ﻛﻨﻴﻢ ﺑﺎﻳﺪ ﻫﻢ ﺩﺭ ﺧﺼﻮﺹ ﺑﻴﺎﻥ ﻣﺸ ّ‬

‫ﺍﻳﺪ ﻭ ﻧﻴﺰ ﺑﻴﺎﻥ ﺩﻳﮕﺮﻯ ﺍﺯ ﻫﻤﺎﻥ ﺍﺛﺮ ﻣﺒﺎﺭﻙ ﻛﻪ ﻣﺮﺗﺒﻂ ﺑﺎ ﺁﻥ ﻣﻰﺑﺎﺷﺪ ﻧﻈﺮ ﺧﻮﺩ ﺭﺍ ﺍﺑﺮﺍﺯ ﺩﺍﺭﻳﻢ‪ ،‬ﺯﻳﺮﺍ ﻫﺮ ﺩﻭ ﻣﺮﺑﻮﻁ‬

‫ﺑﻪ ﺍﺭﺗﺒﺎﻁ ﺑﻴﻦ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﻰﺑﺎﺷﺪ‪.‬‬

‫ﻓﻘﺮﮤ ﺍ ّﻭﻝ ﺑﻪ ﻭﻇﻴﻔﮥ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻣﺮﺑﻮﻁ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﻫﺮ ﮔﺎﻩ ﻣﻌﺘﻘﺪ ﺑﺎﺷﺪ ﺗﺼﻤﻴﻤﻰ ﺑﺎ ﻣﻔﻬﻮﻡ ﺁﺛﺎﺭ ﻣﺒﺎﺭﻛﻪ‬ ‫ّ‬ ‫ﺗﻮﺳﻂ ﺳﺎﻳﺮ ﺍﻋﻀﺎء ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺑﺮﺍﻡ ﻭ ﺗﺄﻛﻴﺪ‬ ‫ﻭ ﺭﻭﺡ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﻣﺒﺎﻳﻨﺖ ﺩﺍﺭﺩ‪ ،‬ﺑﺮ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﺩﺭ ﺁﻥ ّ‬ ‫ﻧﻤﺎﻳﺪ‪ ٤٠.‬ﻓﻘﺮﮤ ﺩ ّﻭﻡ ﺑﻪ ﻋﺼﻤﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺪﻭﻥ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﻳﻌﻨﻰ ﺍﻳﻦ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺆﺳﺴﻪ )ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ(‪...‬ﻫﺪﺍﻳﺘﻰ ﻛﻪ ﺟﻬﺖ ﺗﻌﻴﻴﻦ ﺣﺪﻭﺩ ﻭ‬ ‫ﻣﺮﺑﻮﻁ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪" ،‬ﺑﺪﻭﻥ ﺍﻳﻦ ّ‬ ‫ﻭﻇﺎﺋﻒ ﺗﻘﻨﻴﻨﻴّﮥ ﻣﻨﺘﺨﺒﻴﻦ ﺿﺮﻭﺭﻯ ﺍﺳﺖ ﺳﻠﺐ ﻣﻰﺷﻮﺩ‪".‬‬

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‫ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩﺍﻳﺪ ﻛﻪ ﺑﺮﺧﻰ ﺍﺯ ﺟﻮﺍﻧﺎﻥ ﻣﺘﺤﻴّﺮ ﺷﺪﻩﺍﻧﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﻣﻰ ﺗﻮﺍﻥ ﺑﻴﺎﻥ ﺍ ّﻭﻝ ﺭﺍ ﺑﺎ ﺑﻴﺎﻧﺎﺗﻰ ﻣﺎﻧﻨﺪ‬

‫ﻛﻞ‬ ‫ﺁﻧﭽﻪ ﻛﻪ ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﺁﻣﺪﻩ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺗﺄﻛﻴﺪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ "ﻣﺼﻮﻧﴼ ﻣِ ﻦ ّ‬ ‫ﺧﻄﺎء"‪ ٤٢‬ﺍﺳﺖ‪ ،‬ﺍﻧﻄﺒﺎﻕ ﺩﻫﻨﺪ‪.‬‬

‫ﺩﺭﺳﺖ ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺑﺎ "ﻛﺘﺎﺏ ﺍﻗﺪﺱ" ﻣﺒﺎﻳﻨﺖ ﻭ‬

‫ﻣﺘﻤﻢ ﻭ ﻣﻼﺯﻡ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﺍﺳﺖ"‪ ،٤٣‬ﺁﺛﺎﺭ ﻭ ﺗﻮﺍﻗﻴﻊ‬ ‫ﺗﻀﺎﺩﻯ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ "ﻣﺆﻳﺪ ﻭ ِّ‬ ‫ّ‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻧﻴﺰ ﻧﻪ ﺑﺎ ﻛﻼﻡ ﻣﻨﺰﻟﻪ ﻣﺒﺎﻳﻨﺘﻰ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺑﺎ ﺗﺒﻴﻴﻨﺎﺕ ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ ﻣﻐﺎﻳﺮﺗﻰ‪ .‬ﻟﺬﺍ‪ ،‬ﺩﺭ‬ ‫ّ‬ ‫ﺗﻮﺟﻪ ﺩﺍﺷﺖ ﻛﻪ ﺑﻴﻦ ﺁﻧﻬﺎ ﻫﻴﭻ ﮔﻮﻧﻪ ﺗﻀﺎ ّﺩ ﻭﺍﻗﻌﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﻧﻤﻰ‬ ‫ﺑﺎﻳﺪ‬ ‫ﺍﺑﺘﺪﺍ‬ ‫ﻣﺒﺎﺭﻛﻪ‪،‬‬ ‫ﺁﺛﺎﺭ‬ ‫ﺩﺭﻙ‬ ‫ﺗﻼﺵ ﺑﺮﺍﻯ‬ ‫ّ‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﻣﺎ ﻣﻰ ﺗﻮﺍﻧﻴﻢ ﺩﺭ ﻛﻤﺎﻝ ﺍﻃﻤﻴﻨﺎﻥ ﺑﻪ ﺟﺴﺘﺠﻮﻯ ﻭﺣﺪﺕ ﻣﻌﺎﻧﻰ‬ ‫ﺗﻮﺍﻧﺪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺑﺎ ّ‬

‫ﻛﻪ ﺩﺭ ﺁﻧﻬﺎ ﻣﻨﺪﻣﺞ ﺍﺳﺖ ﺑﭙﺮﺩﺍﺯﻳﻢ‪.‬‬

‫ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺍﺭﺍﻯ ﻭﻇﺎﺋﻒ ﻭ ﻋﻤﻠﻜﺮﺩﻫﺎﻯ ﻣﺸﺘﺮﻛﻰ ﻫﺴﺘﻨﺪ ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ‬ ‫ّ‬ ‫ﺣﻴﻄﮥ ﺟﺪﺍﮔﺎﻧﻪ ﻭ ﻣﺘﻤﺎﻳﺰﻯ ﻧﻴﺰ ﻓ ّﻌﺎﻟﻴّﺖ ﺩﺍﺭﺩ‪ .‬ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺗﻮﺿﻴﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪،‬‬

‫ﻼ ﻭﺍﺿﺢ ﻭ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﻭﻟﻰ ﺍﻣﺮ‪ ،‬ﻣﺒﻴّﻦ ﺁﻳﺎﺕ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﻭﺍﺿﻊ ﺍﺣﻜﺎﻡ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ‬ ‫"‪...‬ﻛﺎﻣ ً‬ ‫ّ‬

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‫ﺍﺳﺖ‪ .‬ﺗﻔﺴﻴﺮ ﻭ ﺗﺒﻴﻴﻦ ﻭﻻﻳﺖ ﺍﻣﺮ ﺩﺭ ﺩﺍﻳﺮﮤ ﺧﻮﻳﺶ ﻫﻤﺎﻥ ﻗﺪﺭ ﻣﻮﺭﺩ ﺗﻤﻜﻴﻦ ﻭ ﺍﻧﻘﻴﺎﺩ ﺍﺳﺖ ﻛﻪ ﻗﻮﺍﻧﻴﻦ ﻣﻮﺿﻮﻋﮥ‬

‫ﺑﻴﺖ ﻋﺪﻝ ﻛﻪ ﺣﻘﻮﻕ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺗﺶ ﻭﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﻜﺎﻡ ﻏﻴﺮ ﻣﻨﺼﻮﺻﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺳﺖ‪ ٤٤".‬ﺍﻳﺸﺎﻥ ﺩﺭ‬ ‫ﻣﻘﺪﺳﮥ ﺩﻳﮕﺮﻯ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﻭ ﻫﺮﮔﺰ‬ ‫ﺍﺩﺍﻣﮥ ﺑﻴﺎﻥ ﻣﺒﺎﺭﻙ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪" :‬ﻫﻴﭽﻴﻚ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺣﺪﻭﺩ ّ‬

‫ﺗﻌﺪﻯ ﻧﺨﻮﺍﻫﺪ ﻧﻤﻮﺩ‪ .‬ﻫﻴﭽﻴﻚ ﺩﺭ ﺻﺪﺩ ﺗﺰﻳﻴﻒ ُﺳﻠﻄﻪ ﻭ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣﺨﺼﻮﺻﮥ ﻣﺴﻠّﻤﮥ ﺩﻳﮕﺮﻯ ﻛﻪ ﺍﺯ ﻃﺮﻑ‬ ‫ﻧﻴﺰ ّ‬ ‫ﺧﺪﺍﻭﻧﺪ ﻋﻨﺎﻳﺖ ﮔﺸﺘﻪ ﺍﺳﺖ‪ ،‬ﺑﺮ ﻧﺨﻮﺍﻫﺪ ﺁﻣﺪ‪ ٤٥".‬ﺗﺼ ّﻮﺭ ﻭﺟﻮﺩ ﺩﻭ ﻣﺮﻛﺰ ﺍﻗﺘﺪﺍﺭ‪ ،‬ﻛﻪ ﺑﻪ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻣﻮﻟﻰ‬ ‫ﺍﻟﻮﺭﻯ ﻫﺮ ﺩﻭ "ﺩﺭ ﺗﺤﺖ ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ ﺟﻤﺎﻝ ﺍﺑﻬﻰ ﻭ ﺣﺮﺍﺳﺖ ﻭ ﻋﺼﻤﺖ ﻓﺎﺋﺾ ﺍﺯ ﺣﻀﺮﺕ ﺍﻋﻠﻰ"‬

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‫ﻫﺴﺘﻨﺪ‪ ،‬ﻭ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻣﺒﺎﻳﻨﺖ ﻭ ﻣﻐﺎﻳﺮﺕ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﻣﺴﺘﺤﻴﻞ ﻭ ﻣﺤﺎﻝ ﺍﺳﺖ ﺯﻳﺮﺍ ﻫﺮ ﺩﻭ ﺁﻧﻬﺎ ﻭﺳﻴﻠﮥ‬

‫ﻳﻚ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻴّﮥ ﻭﺍﺣﺪ ﻫﺴﺘﻨﺪ‪.‬‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﻏﻴﺮ ﺍﺯ ﻭﻇﻴﻔﻪﺍﺵ ﺑﻪ ﻋﻨﻮﺍﻥ ﻭﺍﺿﻊ ﻗﻮﺍﻧﻴﻦ‪ ،‬ﺩﺍﺭﺍﻯ ﻭﻇﺎﺋﻒ ﻛﻠّﻰ ﺗﺮﻯ‪ ،‬ﻳﻌﻨﻰ‬

‫ﺣﻞ ﻣﺴﺎﺋﻞ ﻣﺒﻬﻤﻪ ﻭ ﺍﺗّﺨﺎﺫ ﺗﺼﻤﻴﻢ ﺩﺭ ﺧﺼﻮﺹ ﻣﻮﺍﺿﻴﻊ ﻣﻮﺟﺪ ﺍﺧﺘﻼﻑ ﺍﺳﺖ‪ .‬ﺩﺭ‬ ‫ﺻﻴﺎﻧﺖ ﻭ ﺍﺩﺍﺭﮤ ﺍﻣﺮ ﺍﻪﻠﻟ‪ّ ،‬‬

‫ﻫﻴﭻ ﺟﺎ ﺫﻛﺮ ﻧﺸﺪﻩ ﺍﺳﺖ ﻛﻪ ﻋﺼﻤﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ﻋﻀﻮﻳﺖ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻳﺎ ﺣﻀﻮﺭﺵ ﺩﺭ ﺍﻳﻦ ﻫﻴﺄﺕ‬ ‫ّ‬ ‫ﺍﺳﺖ‪ .‬ﻣﺤ ّﻘﻘﴼ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﮥ ﻭﺻﺎﻳﺎ ﻭ ﻧﻴﺰ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺩﺭ ﺗﻮﻗﻴﻊ "ﺩﻭﺭ‬ ‫ﺑﺎﻟﺼﺮﺍﺣﻪ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻛﻪ ﺍﻋﻀﺎء ﻣﻨ َﺘﺨﺐ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺣﻴﻦ ﻣﺸﻮﺭﺕ َﻣﻬ َﺒﻂ‬ ‫ﺑﻬﺎﺋﻰ"‪ ،‬ﻫﺮ ﺩﻭ‪،‬‬ ‫ّ‬

‫ﻫﺪﺍﻳﺖ ﺩﺍﺋﻤﻰ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ‪ .‬ﻣﻀﺎﻓﴼ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﻨﻔﺴﻪ ﺩﺭ "ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ" ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬ ‫ّ‬ ‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺍﺧﺘﻴﺎﺭﺍﺗﻰ ﺭﺍ ﻛﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬ ‫ﻛﻪ‪" ،‬ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻫﻞ ﺑﻬﺎء ﺑﺎﻳﺪ ﺑﺪﺍﻧﺪ ﻛﻪ ّ‬

‫ﺩﺭ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺗﻔﻮﻳﺾ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺳﻠﺐ ﻧﻤﻰ‬ ‫ﻧﻤﺎﻳﺪ ﻭ ﺑﻪ ﻫﻴﭻ ﻣﻨﻮﺍﻝ ﺑﺎ ﻣﻨﺪﺭﺟﺎﺕ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﻭ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺗﻀﺎ ّﺩﻯ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﻧﻤﻰ ﺁﻭﺭﺩ ﻭ‬ ‫ﻫﺮﮔﺰ ﺩﺳﺘﻮﺭﺍﺕ ُﻣﻨﺰﻟﮥ ﻣﺒﺎﺭﻛﻪﺍﺵ ﺭﺍ ﺑﺎﻃﻞ ﻧﻤﻰﺳﺎﺯﺩ‪.‬‬

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‫ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻣﺴﺌﻮﻟﻴّﺖ ﺻﺮﻳﺢ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﺒﻴﻴﻦ ﻛﻼﻡ ﺍﻟﻬﻰ ﺍﺳﺖ‪ ،‬ﺍ ّﻣﺎ ﺟﻤﻴﻊ ﻗﻮﺍ ﻭ ﺣﻘﻮﻕ‬ ‫ّ‬ ‫ﺍﻧﺤﺼﺎﺭﻯ ﺿﺮﻭﺭﻯ ﺑﺮﺍﻯ ﺍﻳﻔﺎﻯ ﻭﻇﻴﻔﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻭﻟﻰ ﺍﻣﺮ ﺍﻟﻬﻰ‪ ،‬ﺭﻳﺎﺳﺖ ﻋﺎﻟﻴﻪ ﻭ ﺣﺎﻣﻰ ﻭ ﺣﺎﻓﻆ ﺍﻋﻼﻯ ﺁﻥ ﻧﻴﺰ‬ ‫ّ‬ ‫ﺑﻪ ﺍﻳﺸﺎﻥ ﺍﻋﻄﺎء ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻀﺎﻓﴼ‪ ،‬ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺭﺋﻴﺲ ﻻﻳﻨﻌﺰﻝ ﻭ ﻋﻀﻮ ﻣﺎﺩﺍﻡ ﺍﻟﻌﻤﺮ ﻫﻴﺄﺕ ﻋﺎﻟﻰ ﺗﺸﺮﻳﻌﻴﮥ ﺍﻣﺮ‬ ‫ﺍﻪﻠﻟ ﺍﺳﺖ‪ .‬ﺩﺭ ﻣﻘﺎﻡ ﺭﻳﺎﺳﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ ﻋﻀﻮ ﻫﻴﺄﺕ ﻣﺰﺑﻮﺭ ﺍﺳﺖ ﻛﻪ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﺭ ﺟﺮﻳﺎﻥ ﺗﺸﺮﻳﻊ‬

‫ﺷﺮﻛﺖ ﻣﻰﻛﻨﺪ‪ .‬ﺍﮔﺮ ﺑﻴﺎﻥ ﺫﻳﻞ ﺭﺍ ﻛﻪ ﻣﻮﺟﺐ ﻣﻄﺮﺡ ﺷﺪﻥ ﺳﺆﺍﻝ ﺷﻤﺎ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﺷﺎﺭﺗﻰ ﺑﻪ ﺍﻳﻦ ﺁﺧﺮﻳﻦ‬

‫ﺍﺭﺗﺒﺎﻁ ﻣﻼﺣﻈﻪ ﮔﺮﺩﺩ‪ ،‬ﻣﺸﺎﻫﺪﻩ ﺧﻮﺍﻫﻴﺪ ﻧﻤﻮﺩ ﻛﻪ ﻫﻴﭻ ﺗﻀﺎ ّﺩ ﻭ ﺗﺒﺎﻳﻨﻰ ﺑﻴﻦ ﺁﻥ ﻭ ﺳﺎﻳﺮ ﻣﺘﻮﻥ ﺍﻣﺮﻯ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪:‬‬

‫"ﻫﺮ ﭼﻨﺪ ﻭﻟﻰ ﺍﻣﺮ ﺭﺋﻴﺲ ﻻﻳﻨﻌﺰﻝ ﺍﻳﻦ ﻣﺠﻠﺲ ﻓﺨﻴﻢ ﺍﺳﺖ‪ ،‬ﻣﻌﻬﺬﺍ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﻨﻔﺴﻪ ﺣﺘّﻰ ﺑﻪ ﻃﻮﺭ ﻣﻮﻗﺖ‬ ‫ّ‬ ‫ﻭﺍﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﻜﺎﻡ ﮔﺮﺩﺩ ﻭ ﻳﺎ ﺗﺼﻤﻴﻤﺎﺕ ﺍﻋﻀﺎﻯ ﻣﺠﻠﺲ ﺭﺍ ﺍﻟﻐﺎء ﻧﻤﺎﻳﺪ‪ .‬ﻭﻟﻴﻜﻦ ﻫﺮ ﮔﺎﻩ ﺗﺼﻤﻴﻤﻰ ﺭﺍ‬ ‫ﻭﺟﺪﺍﻧﴼ ﻣﺒﺎﻳﻦ ﺑﺎ ﺭﻭﺡ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﺗﺸﺨﻴﺺ ﺩﻫﺪ ﺑﺎﻳﺪ ﺍﺑﺮﺍﻡ ﻭ ﺗﺄﻛﻴﺪ ﺩﺭ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﺁﻥ ﻧﻤﺎﻳﺪ‪".‬‬

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‫ﺍﮔﺮ ﭼﻪ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺳﺎﻳﺮ ﺍﻋﻀﺎء ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﻧﻤﻰﺗﻮﺍﻧﺪ ﺗﺼﻤﻴﻤﺎﺕ ﺍﻛﺜﺮﻳّﺖ ﺭﺍ ﻟﻐﻮ‬ ‫ّ‬ ‫ﻛﻨﺪ‪ ،‬ﻏﻴﺮ ﻗﺎﺑﻞ ﺩﺭﻙ ﺍﺳﺖ ﻛﻪ ﺳﺎﻳﺮ ﺍﻋﻀﺎء ﻫﺮ ﮔﻮﻧﻪ ﺍﻋﺘﺮﺍﺿﻰ ﺭﺍ ﻛﻪ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﺭ ﺟﺮﻳﺎﻥ ﻣﺸﺎﻭﺭﻩ ﻳﺎ ﺗﺼﻮﻳﺐ‬ ‫ّ‬ ‫ﻗﺎﻧﻮﻥ‪ ،‬ﻣﺒﺎﻳﻦ ﺑﺎ ﺁﻧﭽﻪ ﻛﻪ ﺍﻭ ﺍﻧﻄﺒﺎﻕ ﺑﺎ ﺭﻭﺡ ﺍﻣﺮ ﻣﻰﺩﺍﻧﺪ‪ ،‬ﻣﻄﺮﺡ ﻧﻤﺎﻳﺪ ﻧﺸﻨﻴﺪﻩ ﺑﮕﻴﺮﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﻋﺘﻨﺎ ﻧﻨﻤﺎﻳﻨﺪ‪.‬‬

‫ﻛﻞ ﺫﻟﻚ‪ ،‬ﻗﻀﺎﻭﺕ ﻧﻬﺎﻳﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ ﻛﻪ ﻣﺼﻮﻥ ﺍﺯ ﺧﻄﺎ ﺍﻋﻼﻡ ﻣﻰ ﺷﻮﺩ‪ ،‬ﻧﻪ ﻧﻈﺮﺍﺗﻰ ﻛﻪ ﺩﺭ‬ ‫ﻣﻊ ّ‬ ‫ﻃﻰ ﺟﺮﻳﺎﻥ ﻭﺿﻊ ﻗﺎﻧﻮﻥ ﺍﻇﻬﺎﺭ ﻭ ﺍﺑﺮﺍﺯ ﻣﻰ ﮔﺮﺩﺩ‪.‬‬

‫ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﻣﻰ ﺗﻮﺍﻥ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩ ﻛﻪ ﺗﻀﺎ ّﺩﻯ ﺑﻴﻦ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ ﺩﺭ ﺧﺼﻮﺹ ﻫﺪﺍﻳﺖ‬

‫ﺩﺍﺋﻤﻰ ﺍﻟﻬﻰ ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺪﺍﻥ ﻣﻮﻫﻮﺏ ﮔﺸﺘﻪ ﻭ ﺑﻴﺎﻥ ﻓﻮﻕ ﻛﻪ ﺍﺯ ﺗﻮﻗﻴﻊ "ﺩﻭﺭ ﺑﻬﺎﺋﻰ" ﻧﻘﻞ ﺷﺪﻩ‪،‬‬

‫ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﺍﮔﺮ ﺍﺣﺒّﺎء ﺍﺯ ﺑﻌﻀﻰ ﺍﺯ ﺟﺮﻳﺎﻧﺎﺗﻰ ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺣﻴﻦ ﻭﺿﻊ ﻗﺎﻧﻮﻥ ﻃﻰ ﻣﻰﻛﻨﺪ ﺁﮔﺎﻫﻰ‬

‫ﻳﺎﺑﻨﺪ‪ ،‬ﺷﺎﻳﺪ ﺑﻪ ﺩﺭﻙ ﺁﻧﻬﺎ ﻧﺴﺒﺖ ﺑﻪ ﺍﻳﻦ ﺍﺭﺗﺒﺎﻁ ﻣﺴﺎﻋﺪﺗﻰ ﺑﻨﻤﺎﻳﺪ‪ .‬ﺍﻟﺒﺘّﻪ‪ ،‬ﺍﺑﺘﺪﺍ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻧﻬﺎﻳﺖ ﺩ ّﻗﺖ‬

‫ﺭﺍ ﺩﺭ ﻣﻄﺎﻟﻌﮥ ﻧﺼﻮﺹ ﻣﺒﺎﺭﻛﻪ ﻭ ﺗﺒﻴﻴﻨﺎﺕ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻭ ﻣﻼﺣﻈﮥ ﻧﻈﺮﺍﺕ ﺟﻤﻴﻊ ﺍﻋﻀﺎء ﻣﺒﺬﻭﻝ ﻣﻰ ﺩﺍﺭﺩ‪.‬‬ ‫ّ‬ ‫ﻛﻞ‬ ‫ﺑﻌﺪ ﺍﺯ ﻣﺸﺎﻭﺭﮤ ﻃﻮﻻﻧﻰ‪ ،‬ﺟﺮﻳﺎﻥ ﭘﻴﺶ ﻧﻮﻳﺲ ﺑﻴﺎﻧﻴﻪ ﺍﻯ ﺑﻪ ﻣﻮﺭﺩ ﺍﺟﺮﺍ ﮔﺬﺍﺷﺘﻪ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ﻃﻰ ﺍﻳﻦ ﺟﺮﻳﺎﻥ‪ّ ،‬‬ ‫ّ‬ ‫ﻼ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﻮﺭﺩ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﻭﺍﻗﻊ ﺷﻮﺩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﮥ ﭼﻨﻴﻦ ﺗﺠﺪﻳﺪ ﻧﻈﺮﻯ‪ ،‬ﻗﻀﺎﻭﺕ ﻧﻬﺎﻳﻰ‬ ‫ﻣﻮﺿﻮﻉ ﻛﺎﻣ ً‬ ‫ﻻ ﺍﺗّﺨﺎﺫ ﺗﺼﻤﻴﻢ ﺷﻮﺩ ﻛﻪ‬ ‫ﻼ ﺷﺪﻩ ﺑﻮﺩ ﻣﺘﻔﺎﻭﺕ ﺑﺎﺷﺪ‪ ،‬ﻳﺎ ﺍﺣﺘﻤﺎ ً‬ ‫ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻪ ﻧﺤﻮ ﺑﺎﺭﺯﻯ ﺑﺎ ﺍﺳﺘﻨﺘﺎﺟﻰ ﻛﻪ ﻗﺒ ً‬

‫ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﺁﻥ ﺧﺼﻮﺹ ﺍﺑﺪﴽ ﻗﺎﻧﻮﻧﻰ ﻭﺿﻊ ﻧﮕﺮﺩﺩ‪ .‬ﻣﻰ ﺗﻮﺍﻥ ﺩﺭﻳﺎﻓﺖ ﻛﻪ ﺍﮔﺮ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﻗﻴﺪ‬ ‫ّ‬ ‫ﺗﻮﺟﻪ ﻋﻈﻴﻤﻰ ﻣﺒﺬﻭﻝ ﻣﻰ ﺷﺪ‪.‬‬ ‫ﺣﻴﺎﺕ ﺑﻮﺩﻧﺪ ﺩﺭ‬ ‫ﻃﻰ ﭼﻨﻴﻦ ﺟﺮﻳﺎﻧﻰ ﺑﻪ ﻧﻈﺮﺍﺕ ﺍﻳﺸﺎﻥ ﭼﻪ ّ‬ ‫ّ‬ ‫ﻣﺘﻤﺴﻚ ﺑﺎﺷﻴﻢ ﻛﻪ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﻛﻪ ﺑﺎ‬ ‫ﺩﺭ ﻣﻼﺣﻈﮥ ﻓﻘﺮﮤ ﺩﻭﻡ‪ ،‬ﻣﺎ ﺑﺎﻳﺪ ﻳﻚ ﻣﺮﺗﺒﮥ ﺩﻳﮕﺮ ﺑﻪ ﺍﻳﻦ ﺍﺻﻞ‬ ‫ّ‬

‫ﻳﻜﺪﻳﮕﺮ ﻣﺒﺎﻳﻨﺖ ﻧﺪﺍﺭﻧﺪ‪.‬‬

‫ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﻛﻪ ﻭﻟﻰ ﺍﻣﺮﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺑﻪ ﻭﺿﻮﺡ ﭘﻴﺶ ﺑﻴﻨﻰ ﻭ ﺑﻪ ﺁﻧﻬﺎ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺍ ّﻣﺎ ﺩﺭ ﻫﻴﭻ ﺟﺎ‬ ‫ّ‬ ‫ﻭﻻﺓ ﺍﻣﺮ ﺍﻪﻠﻟ ﺍﻟﻰ ﺍﻻﺑﺪ ﭘﺎﻳﺪﺍﺭ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ‪ ،‬ﺑﺮ ﻋﻜﺲ ﺍﺷﺎﺭﮤ‬ ‫ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﻧﺸﺪﻩ ﻭ ﺗﻀﻤﻴﻦ ﻧﮕﺮﺩﻳﺪﻩ ﻛﻪ ﺳﻠﺴﻠﻪ ّ‬ ‫ﻭﺍﺿﺤﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺍﻳﻦ ﺳﻠﺴﻠﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﻨﻘﻄﻊ ﺷﻮﺩ‪ .‬ﺑﺎ ﺍﻳﻦ ﻫﻤﻪ‪ ،‬ﻋﻠﻴﺮﻏﻢ ﺁﻥ‪ ،‬ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﻛﻪ ﺑﺮ‬

‫ﺁﺳﻴﺐ ﻧﺎﭘﺬﻳﺮﻯ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﻭ ﺛﺒﻮﺕ ﻭ ﺗﻐﻴﻴﺮ ﻧﺎﭘﺬﻳﺮﻯ ﻫﺪﻑ ﻭ ﻣﻘﺼﺪ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺍﻳﻦ ﻳﻮﻡ ﻣﻜ ّﺮﺭﴽ ﺗﺄﻛﻴﺪ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬

‫ﻭﻻﺓ ﺍﻣﺮ ﺍﻪﻠﻟ ﺭﺍ ﭘﻴﺶ ﺑﻴﻨﻰ ﻛﺮﺩﻩ ﺩﺭ‬ ‫ﻳﻜﻰ ﺍﺯ ﺟﺎﻟﺐ ﺗﺮﻳﻦ ﺑﻴﺎﻧﺎﺗﻰ ﻛﻪ ﺍﺣﺘﻤﺎﻝ ﭼﻨﻴﻦ ﺍﻧﻘﻄﺎﻋﻰ ﺩﺭ ﺳﻠﺴﻠﻪ ّ‬

‫ﻧﻔﺲ ﻛﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺍﺳﺖ‪:‬‬

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‫ٍ‬ ‫ِ‬ ‫ﻻﺣﺪ ﺃ ْﻥ ﻳﺘﺼ ّﺮﻑ ﻓﻴﻬﺎ‬ ‫ﺍﻟﻤﺨﺘﺼﺔ ﻟﻠﺨﻴﺮﺍﺕ ﺍﻟﻰ ﺍﻪﻠﻟ ُﻣﻈﻬﺮ ﺍﻻٓﻳﺎﺕ‪ .‬ﻟﻴﺲ‬ ‫ﺭﺟﻌﺖ ﺍﻻﻭﻗﺎﻑ‬ ‫ﻗﺪ‬ ‫ّ‬

‫ّﺍﻻ ﺑﻌﺪ ﺍﺫﻥ ﻣﻄﻠﻊ ﺍﻟﻮﺣﻰ ﻭ ﻣِ ﻦ ﺑﻌﺪﻩ ﻳﺮﺟﻊ ﺍﻟﺤﻜﻢ ﺍﻟﻰ ﺍﻻٔﻏﺼﺎﻥ ﻭ ﻣِ ﻦ ﺑﻌﺪﻫﻢ ﺍﻟﻰ ﺑﻴﺖ‬

‫ﺍﻟﻌﺪﻝ ِﺍﻥ ﺗﺤ ّﻘﻖ ﺍﻣﺮﻩ ﻓﻰ ﺍﻟﺒﻼﺩ ﻟﻴﺼﺮﻓﻮﻫﺎ ﻓﻰ ﺍﻟﺒﻘﺎﻉ ﺍﻟﻤﺮﺗﻔﻌﺔ ﻓﻰ ﻫﺬﺍ ﺍﻻﻣﺮ ﻭ ﻓﻴﻤﺎ ﺍ ‪‬ﻣﺮﻭﺍ ﺑﻪ‬

‫ﻣﻦ ﻟﺪﻥ ﻣﻘﺘﺪ ٍﺭ ﻗﺪﻳﺮ ﻭ ّﺍﻻ ُﺗﺮﺟﻊ ﺍﻟﻰ ﺍﻫﻞ ﺍﻟﺒﻬﺎء ﺍﻟّﺬﻳﻦ ﻻ ﻳﺘﻜﻠّﻤﻮﻥ ّﺍﻻ ﺑﻌﺪ ﺍﺫﻧﻪ ﻭ ﻻ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ‬ ‫ﻳﺤﻜﻤﻮﻥ ّﺍﻻ ﺑﻤﺎ ﺣﻜﻢ ﺍﻪﻠﻟ ﻓﻰ ﻫﺬﺍ ﺍﻟﻠّﻮﺡ ﺍﻭﻟﺌﻚ ﺍﻭﻟﻴﺂء ﺍﻟﻨّﺼﺮ ﺑﻴﻦ ّ‬ ‫ﺣﺪﺩ ﻓﻰ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻟﺪﻥ ﻋﺰﻳ ٍﺰ ﻛﺮﻳﻢ‪.‬‬ ‫ﻟﻴﺼﺮﻓﻮﻫﺎ ﻓﻴﻤﺎ ّ‬

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‫ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۵۷‬ﻭﺿﻌﻴﺘﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﭘﻴﺶ ﺑﻴﻨﻰ ﺷﺪﻩ ﺍﺳﺖ‬

‫ﺗﺴﺮﻳﻊ ﻧﻤﻮﺩ‪ ،‬ﻳﻌﻨﻰ ﺳﻠﺴﻠﮥ ﺍﻏﺼﺎﻥ ﻗﺒﻞ ﺍﺯ ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ﺍﻧﺘﻬﺎ ﺭﺳﻴﺪ‪ .‬ﺍﮔﺮ ﭼﻪ‪ ،‬ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺍﺧﺘﺘﺎﻡ ﺳﻠﺴﻠﮥ ﺍﻏﺼﺎﻥ ﺩﺭ ﻣﺮﺣﻠﻪ ﺍﻯ ﭘﻴﺶ ﺑﻴﻨﻰ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺍ ّﻣﺎ ﻣﺎ ﻫﺮﮔﺰ ﻧﺒﺎﻳﺪ ﻟﻄﻤﮥ‬

‫ﻣﺘﺤﻤﻞ ﺷﺪ ﻗﻠﻴﻞ ﺷﻤﺎﺭﻳﻢ‪ .‬ﺍ ّﻣﺎ‪ ،‬ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮ ﻫﻤﭽﻨﺎﻥ‬ ‫ﺳﻨﮕﻴﻦ ﻭ ﻭﺧﻴﻤﻰ ﺭﺍ ﻛﻪ ﺍﻣﺮ ﻣﺒﺎﺭﻙ‬ ‫ّ‬

‫ﻻﻳﺘﻐﻴّﺮ ﻭ ﻣﻴﺜﺎﻕ ﻗﻮﻳﻢ ﻭ ﻣﺘﻴﻦ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺷﻜﺴﺖ ﻧﺎﭘﺬﻳﺮ ﺑﺎﻗﻰ ﻣﻰﻣﺎﻧﺪ‪ .‬ﺁﻳﺎ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻗﺎﻃﻌﺎﻧﻪ‬ ‫ﻧﻔﺮﻣﻮﺩﻩﺍﻧﺪ ﻛﻪ‪" ،‬ﻳﺪ ﻗﺪﺭﺕ ﺍﻟﻬﻴّﻪ ﺍﻳﻦ ﺍﻣﺮ ﻧﺎﺯﻧﻴﻦ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﻭ ﻣﺤﻜﻢ ﺍﺳﺘﻮﺍﺭ ﻓﺮﻣﻮﺩﻩ ﻛﻪ ﻃﻮﻓﺎﻥ‬

‫ﺍﻧﻘﻼﺑﺎﺕ ﻋﺎﻟﻢ َﻛﻮﻥ ﺑﻨﻴﺎﻥ ﺁﻥ ﺭﺍ ﻫﺮﮔﺰ ﻣﻨﻬﺪﻡ ﻧﻨﻤﺎﻳﺪ ﻭ ﺍﻭﻫﺎﻡ ﺑﺸﺮ ﺁﻥ ﺭﺍ ﻣﺘﺰﻟﺰﻝ ﻧﺴﺎﺯﺩ؟"‪ ٥٠‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺗﺄﻳﻴﺪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪" ،‬ﻓﻰﺍﻟﺤﻘﻴﻘﻪ‪ ،‬ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎء‪ ،‬ﻫﻴﭻ ﭼﻴﺰ ﻧﻤﻰﺗﻮﺍﻧﺪ ﻣﻴﺜﺎﻗﺶ ﺭﺍ ﻣﺘﺰﻟﺰﻝ‬

‫ﺳﺎﺯﺩ‪ ،‬ﻫﻴﭻ ﭼﻴﺰ ﻧﻤﻰﺗﻮﺍﻧﺪ ﻣﺎﻧﻊ ﺍﺯ ﻧﺰﻭﻝ ﺍﻟﻄﺎﻓﺶ ﮔﺮﺩﺩ ﻳﺎ ﺑﺎ ﺍﻣﺮﺵ ﻣﺨﺎﻟﻔﺖ ﻛﻨﺪ‪" ٥١".‬ﻫﻤﻪ ﭼﻴﺰ ﺩﺭ ﻣﻌﺮﺽ‬

‫ﻓﺴﺎﺩ ﻭ ﺗﺒﺎﻫﻰ ﺍﺳﺖ ﺑﻪ ﺟﺰ ﻣﻴﺜﺎﻕ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﻛﻪ ﻫﻤﭽﻨﺎﻥ ﻣﺤﻴﻂ ﺑﺮ ﺟﻤﻴﻊ ﺍﺭﺟﺎء ﺧﻮﺍﻫﺪ ﺑﻮﺩ"‬

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‫"ﺍﻣﺘﺤﺎﻧﺎﺕ ﻫﺮ ﺍﻣﺮﻯ ﺑﻪ ﻗﺪﺭ ﻋﻈﻤﺖ ﺁﻥ ﺍﻣﺮ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺗﺎ ﺑﻪ ﺣﺎﻝ ﭼﻨﻴﻦ ﻣﻴﺜﺎﻗﻰ ﺻﺮﻳﺢ ﺑﻪ ﻗﻠﻢ ﺍﻋﻠﻰ ﻭﻗﻮﻉ‬ ‫ﻧﻴﺎﻓﺘﻪ ﻟﻬﺬﺍ ﺍﻣﺘﺤﺎﻧﺎﺕ ﻧﻴﺰ ﻋﻈﻴﻢ ﺍﺳﺖ‪...‬ﺍﻳﻦ ﺷﺒﻬﺎﺕ ﻧﻘﺾ ﻣﺎﻧﻨﺪ ﻛﻒ ﺩﺭﻳﺎﺳﺖ‪...‬ﺍﻳﻦ ﻛﻒﻫﺎﻯ ﺩﺭﻳﺎ ﺑﻘﺎﺋﻰ‬ ‫ﻧﺪﺍﺭﻧﺪ ﻋﻨﻘﺮﻳﺐ ﻣﺤﻮ ﻭ ﻧﺎﺑﻮﺩ ﮔﺮﺩﺩ ﻭﻟﻰ ﺩﺭﻳﺎﻯ ﻣﻴﺜﺎﻕ ﺍﻟﻰﺍﻻﺑﺪ ﭘﺮ ﻣﻮﺝ ﺍﺳﺖ ﻭ ﺩﺭ ﺟﻮﺵ ﻭ ﺧﺮﻭﺵ‪ ٥٣"...‬ﻭ‬

‫ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺑﻪ ﻭﺿﻮﺡ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪" ،‬ﺻﺨﺮﻩﺍﻯ ﻛﻪ ﺍﻳﻦ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﺮ ﺁﻥ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ ﻣﺸﻴﺖ‬

‫ﺛﺎﺑﺘﮥ ﺍﻟﻬﻴّﻪ ﺑﺮﺍﻯ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻋﺼﺮ ﺣﺎﺿﺮ ﺍﺳﺖ"‪..." .٥٤‬ﺍﻳﻦ ﮔﻮﻫﺮ ﺍﻟﻬﻰ ﻛﻪ ﻫﻨﻮﺯ ﺩﺭ ﻋﺎﻟﻢ ﺟﻨﻴﻦ ﺍﺳﺖ‬ ‫ﺍﻟﺒﺘّﻪ ﺩﺭ ﺻﺪﻑ ﺗﻌﺎﻟﻴﻢ ﻭ ﺍﺣﻜﺎﻣﺶ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﺧﻮﺍﻫﺪ ﺟﺴﺖ ﻭ ﺻﺤﻴﺢ ﻭ ﺳﺎﻟﻢ ﺭﺷﺪ ﻭ ﻧﻤﻮ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻭ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺩﺭ ﺁﻏﻮﺵ ﺧﻮﻳﺶ ﻣﺤﺎﻓﻈﺖ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ"‪.٥٥‬‬

‫ﻛﻞ ﺍﺣﺒّﺎء ﻫﺴﺘﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ‬ ‫ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺩﻭ ﻣﺮﻛﺰ ﺍﻗﺘﺪﺍﺭ ﻭ ﺍﺧﺘﻴﺎﺭ ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﻛﻪ ﻣﺮﺟﻊ ّ‬

‫ﻣﺒﻴّﻦ ﻛﻼﻡ ﺍﻟﻬﻰ ﺿﻤﻴﻤﻪ ﺍﻯ ﺍﺯ ﻣﺮﻛﺰ ﻣﺰﺑﻮﺭ ﻣﻰﺑﺎﺷﺪ ﻛﻪ ﻧﻔﺲ ﻛﻠﻤﺔ ﺍﻪﻠﻟ ﺍﺳﺖ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻬﻰ ﻋﺒﺎﺭﺕ ﺍﺯ ﺛﺒﺖ ﻭ‬

‫ﻣﻠﻬﻢ ﺑﻪ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ ﻟﺴﺎﻥ ﺣﻰ ﻛﺘﺎﺏ ﺍﻪﻠﻟ ﺍﺳﺖ؛ ﺗﻨﻬﺎ‬ ‫ﺿﺒﻂ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻣﺒﻴّﻦ َ‬ ‫ّ‬ ‫ﺍﻭ ﺍﺳﺖ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ ﺑﻪ ﻧﺤﻮﻯ ﻣﻮﺛّﻖ ﻭ ﻣﻌﺘﺒﺮ ﻣﻌﺎﻧﻰ ﻛﺘﺎﺏ ﺍﻟﻬﻰ ﺭﺍ ﺑﻴﺎﻥ ﻧﻤﺎﻳﺪ‪ .‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻳﻚ ﻣﺮﻛﺰ‬

‫ﺗﻮﺳﻂ ﺧﺪﺍﻭﻧﺪ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺯ ﻛﺘﺎﺏ ﺍﻟﻬﻰ ﻭ ﻣﺒﻴّﻦ ﺁﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺩﻳﮕﺮﻯ ﻋﺒﺎﺭﺕ ﺍﺯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ ﻛﻪ ّ‬

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‫ﺑﺎﻟﺼﺮﺍﺣﻪ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﺗﺼﻤﻴﻢ ﮔﻴﺮﻯ ﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ‬ ‫ﻫﺪﺍﻳﺖ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ ﻫﺮ ﺁﻧﭽﻪ ﻛﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﻟﻬﻰ‬ ‫ّ‬ ‫ﺍﻟﮕﻮﻯ ﻣﺮﺍﻛﺰ ﻭ ﺍﺭﺗﺒﺎﻁ ﺁﻧﻬﺎ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﺍﺯ ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯ ﺍﻣﺮ ﺍﻪﻠﻟ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻛﺘﺎﺏ‬

‫ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺁﺣﺎﺩ ﻣﺆﻣﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺁﻥ ﻃﻠﻌﺖ ﻣﺒﺎﺭﻙ ﺑﻪ ﻛﺘﺎﺏ ﺍﻟﻬﻰ ﻭ "ﻣﻦ‬

‫‪٥٦‬‬ ‫ﺃﺭﺍﺩﻩ ﺍﻪﻠﻟ ﺍﻟّﺬﻯ ﺍﻧﺸﻌﺐ ﻣِ ﻦ ﻫﺬﺍ ﺍﻻﺻﻞ ﺍﻟﻘﺪﻳﻢ"‬ ‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻫﻴﻜﻞ ﻣﺒﺎﺭﻙ ﺩﺭ ﻛﺘﺎﺏ ﻋﻬﺪ ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ‬ ‫ّ‬

‫ﺗﻮﺿﻴﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻛﻪ ﺍﻳﻦ ﺑﻴﺎﻥ ﺍﺷﺎﺭﻩ ﺑﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻛﺘﺎﺏ ﺍﻗﺪﺱ‬

‫ﻣﺆﺳﺴﻪ ﺑﺮﺍﻯ ﺍﺟﺮﺍﻯ ﻭﻇﺎﺋﻒ ﻣﻌﻴّﻨﻪ ﻧﻴﺎﺯ ﺩﺍﺭﺩ ﺑﻪ ﺁﻥ‬ ‫ﻣﺆﺳﺴﮥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﻧﻴﺰ ﻣﻘ ّﺮﺭ ﻭ ﻗﻮﺍﻳﻰ ﺭﺍ ﻛﻪ ﺍﻳﻦ ّ‬ ‫ّ‬

‫ﻋﻨﺎﻳﺖ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﮥ ﻭﺻﺎﻳﺎ ﺻﺮﻳﺤﴼ ﻣﺆ ّﺳﺴﮥ ﻭﻻﻳﺖ ﺭﺍ‪ ،‬ﻛﻪ ﺑﻨﺎ ﺑﻪ ﺑﻴﺎﻥ‬

‫ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺑﻪ ﻭﺿﻮﺡ ﺩﺭ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﭘﻴﺶ ﺑﻴﻨﻰ ﺷﺪﻩ‪ ،‬ﺗﺄﺳﻴﺲ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ ،‬ﺍﻗﺘﺪﺍﺭ ﻭ‬

‫ﻣﺠﺪﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﺮﺡ ﻣﻰ ﺩﻫﻨﺪ ﻭ ﺩﻳﮕﺮ ﺑﺎﺭ ﺍﺣﺒّﺎء ﺭﺍ ﺑﻪ ﻛﺘﺎﺏ‬ ‫ﺍﺧﺘﻴﺎﺭﺍﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ‬ ‫ّ‬ ‫ﻛﻞ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻭ ﻫﺮ ﻣﺴﺌﻠﮥ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﺍﻟﻬﻰ ﺍﺭﺟﺎﻉ ﻣﻰ ﺩﻫﻨﺪ‪" :‬ﻣﺮﺟﻊ ّ‬

‫‪٥٧‬‬ ‫ﻛﻞ ﺍﻗﺘﺒﺎﺱ ﺍﺯ ﻣﺮﻛﺰ ﺍﻣﺮ ﻭ ﺑﻴﺖ ﻋﺪﻝ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﺎ‬ ‫ﻋﻤﻮﻣﻰ" ﻭ ﺩﺭ ﺍﻧﺘﻬﺎﻯ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪" :‬ﺑﺎﻳﺪ ّ‬

‫ﻛﻞ ﻣﺨﺎﻟﻒ ﻓﻰ ﺿﻼﻝ ﻣﺒﻴﻦ"‪.٥٨‬‬ ‫ﻋﺪﺍﻫﻤﺎ ّ‬

‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺣﻴﻄﮥ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﻣﻮﺍﺿﻴﻊ ﺗﺸﺮﻳﻊ ﺑﻪ ﻫﺮ ﺁﻧﭽﻪ ﻛﻪ ﺻﺮﻳﺤﴼ ﺩﺭ‬

‫ﻧﺼﻮﺹ ﻣﺒﺎﺭﻛﻪ ﻧﺎﺯﻝ ﻧﺸﺪﻩ‪ ،‬ﮔﺴﺘﺮﺵ ﻣﻰ ﻳﺎﺑﺪ‪ ،‬ﺍﻳﻦ ﻧﻜﺘﻪ ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﻛﻪ ﻧﻔﺲ ﻛﺘﺎﺏ ﺍﻟﻬﻰ ﺑﺎﻻﺗﺮﻳﻦ ﻣﻘﺎﻡ‬ ‫ﻣﺨﺘﺎﺭ ﻭ ﻣﻘﺘﺪﺭ ﺍﺳﺖ ﻭ ﺣﻴﻄﮥ ﺍﻗﺪﺍﻡ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍ ﺗﻌﻴﻴﻦ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ‪ ،‬ﻣﺒﻴّﻦ ﻛﺘﺎﺏ ﺍﻪﻠﻟ ﻧﻴﺰ ﺑﺎﻳﺪ‬

‫ﻣﻨﺘﺨﺐ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎﺷﺪ‪ .‬ﺁﺛﺎﺭ ﺣﻀﺮﺕ‬ ‫ﺩﺍﺭﺍﻯ ﺍﺧﺘﻴﺎﺭ ﺟﻬﺖ ﺗﻌﺮﻳﻒ ﺣﻴﻄﮥ ﺍﻗﺪﺍﻡ ﺗﺸﺮﻳﻌﻰ ﻭ ﺗﻘﻨﻴﻨﻰ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ‬ ‫َ‬

‫ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻭ ﺗﻮﺻﻴﻪﻫﺎﻳﻰ ﻛﻪ ﺍﻳﺸﺎﻥ ﺩﺭ ﻃﻮﻝ ﺳﻰ ﻭ ﺷﺶ ﺳﺎﻝ ﻭﻻﻳﺖ ﺧﻮﺩ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺭﺍﻫﻰ ﺭﺍ ﻧﺸﺎﻥ‬ ‫ّ‬ ‫ﻣﻰﺩﻫﺪ ﻛﻪ ﺍﻳﺸﺎﻥ ﻭﻇﻴﻔﮥ ﻣﺰﺑﻮﺭ ﺭﺍ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ ﻧﻴﺰ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﻭ ﻣﺤﻠّﻰ ﺍﻧﺠﺎﻡ‬ ‫ﺩﺍﺩﻧﺪ‪.‬‬

‫ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻛﻪ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﺍﺭﺍﻯ ﺍﺧﺘﻴﺎﺭ ﻭ ﺍﻗﺘﺪﺍﺭ ﺟﻬﺖ ﺗﻌﺮﻳﻒ ﺣﻴﻄﮥ ﺍﻗﺪﺍﻡ ﺗﺸﺮﻳﻌﻰ ﻭ ﺗﻘﻨﻴﻨﻰ‬ ‫ّ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﻰﺑﺎﺷﺪ ﺍﻳﻦ ﻧﺘﻴﺠﮥ ﻗﻬﺮﻯ ﺭﺍ ﺑﻪ ﺩﻧﺒﺎﻝ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﺪﻭﻥ ﭼﻨﻴﻦ ﻫﺪﺍﻳﺘﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬

‫ﺍﻋﻈﻢ ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﺯ ﻣﺤﺪﻭﺩﮤ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺻﺤﻴﺢ ﺧﻮﺩ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﻭ ﻣﻨﺤﺮﻑ ﺷﻮﺩ؛ ﭼﻨﻴﻦ ﺍﺳﺘﻨﺘﺎﺟﻰ ﺑﺎ‬

‫ﺍﺧﺺ ﺑﺎ ﺗﺼﺮﻳﺢ ﻧﻔﺲ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‬ ‫ﺟﻤﻴﻊ ﻧﺼﻮﺹ ﺩﻳﮕﺮ ﻛﻪ ﺑﻪ ﻋﺼﻤﺖ ﺁﻥ ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ ﻭ ﺑﻪ ﻃﻮﺭ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﻌﺪﻯ ﻧﺨﻮﺍﻫﺪ ﻛﺮﺩ‪،‬‬ ‫ﻣﻘﺪﺱ ﻭ ﻣﺠﺎﺯ ﻭﻻﻳﺖ ﺗﺠﺎﻭﺯ ﻛﻨﺪ ﻭ ّ‬ ‫ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻫﺮﮔﺰ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺣﻴﻄﮥ ّ‬

‫ﻣﺒﺎﻳﻨﺖ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﺍ ّﻣﺎ ﺑﺎﻳﺪ ﺑﻪ ﺧﺎﻃﺮ ﺳﭙﺮﺩ ﻛﻪ ﺍﮔﺮ ﭼﻪ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﻭ ﻣﺤﻠّﻰ‪ ،‬ﺍﮔﺮ ﺑﻪ ﺭﻭﺵ ﻭ ﺑﺎ‬

‫ﺭﻭﺣﻰ ﻛﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺗﻮﺻﻴﻒ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺑﻪ ﻣﺸﻮﺭﺕ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ ،‬ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﺍﺯ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻴّﻪ‬

‫ﺑﺮﺧﻮﺭﺩﺍﺭ ﺷﻮﻧﺪ‪ ،‬ﺍ ّﻣﺎ ﺁﻧﻬﺎ ﺍﺯ ﻋﺼﻤﺖ ﻣﻮﻫﻮﺑﮥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻛﻪ ﺻﺮﻳﺤﴼ ﺗﻀﻤﻴﻦ ﺷﺪﻩ ﺑﺮﺧﻮﺭﺩﺍﺭ ﻧﻴﺴﺘﻨﺪ‪.‬‬

‫ﻫﺮ ﻣﺤ ّﻘﻖ ﺩﻗﻴﻖ ﺍﻣﺮ ﻣﺒﺎﺭﻙ ﻣﻰﺗﻮﺍﻧﺪ ﻣﺸﺎﻫﺪﻩ ﻛﻨﺪ ﻛﻪ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪،‬‬ ‫ّ‬

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‫ﺑﺎ ﭼﻪ ﺩ ّﻗﺘﻰ ﺍﻳﻦ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻣﻨﺘﺨﺐ ﺍﺣﺒّﺎء ﺭﺍ ﺩﺭ ﺍﺭﺗﻔﺎﻉ ﭘﻴﮕﻴﺮ ﻧﻈﺎﻡ ﺍﺩﺍﺭﻯ ﻭ ﺩﺭ ﺗﺪﻭﻳﻦ ﺍﺳﺎﺳﻨﺎﻣﻪﻫﺎﻯ‬ ‫ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﻭ ﻣﺤﻠّﻰ ﻫﺪﺍﻳﺖ ﻓﺮﻣﻮﺩﻧﺪ‪.‬‬

‫ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﻛﻪ ﺍﻳﻦ ﺗﻮﺿﻴﺤﺎﺕ ﺩﺭ ﺩﺭﻙ ﻭﺍﺿﺢ ﺗﺮ ﺍﻳﻦ ﺭﻭﺍﺑﻂ ﺑﻪ ﻳﺎﺭﺍﻥ ﻣﺴﺎﻋﺪﺕ ﻧﻤﺎﻳﺪ‪ ،‬ﺍ ّﻣﺎ ﻫﻤﻪ ﺑﺎﻳﺪ‬

‫ﻣﻘﺪﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻧﺰﺩﻳﻚﺗﺮ ﺍﺯ ﺁﻥ‬ ‫ﺑﻪ ﺧﺎﻃﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﻛﻪ ﻣﺎ ﺑﻪ ﺍﺑﺘﺪﺍﻯ ﻧﻈﺎﻣﻰ ﻛﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻘ ّﺮﺭ ﻭ ّ‬ ‫ﻜﻠﮥ ﺁﻥ ﺭﺍ ﺩﺭﻙ ﻛﻨﻴﻢ‪.‬‬ ‫ﻫﺴﺘﻴﻢ ﻛﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺑﻪ ﻃﻮﺭ ﻛﺎﻣﻞ ﻗﻮﺍﻯ ﻣﻜﻨﻮﻧﻪ ﺩﺭ ﺁﻥ ﻳﺎ ﺭﻭﺍﺑﻂ ﺩﺍﺧﻠﻰ ﺍﺟﺰﺍء ﻣﺘﺸ ّ‬

‫ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﻣﻨﺸﻰ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ۲۵‬ﻣﺎﺭﺱ ‪ ۱۹۳۰‬ﺍﺯ ﻃﺮﻑ ﻫﻴﻜﻞ ﻣﺒﺎﺭﻙ ﺧﻄﺎﺏ ﺑﻪ‬

‫ﻳﻜﻰ ﺍﺯ ﺍﺣﺒّﺎء ﻣﺮﻗﻮﻡ ﺩﺍﺷﺖ‪" ،‬ﺩﺭﻙ ﻣﺤﺘﻮﺍﻯ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ ﺑﺮﺍﻯ ﻧﺴﻞ ﻛﻨﻮﻧﻰ ﺑﺴﻴﺎﺭ‬ ‫‪٥٩‬‬ ‫ﻛﻞ‬ ‫ﺣﺪﺍﻗﻞ ﻳﻚ ﻗﺮﻥ ﻓ ّﻌﺎﻟﻴّﺖ ﻭﺍﻗﻌﻰ ﺍﺳﺖ‪ّ ) "...‬‬ ‫ﻣﺸﻜﻞ ﺍﺳﺖ‪ .‬ﻛﺸﻒ ﻛﻨﻮﺯ ﺣﻜﻤﺖ ﻣﻜﻨﻮﻥ ﺩﺭ ﺁﻥ ﻧﻴﺎﺯﻣﻨﺪ ّ‬

‫ﺩﺳﺘﺨﻂ ﻣﻮ ّﺭﺥ ‪ ۷‬ﺩﺳﺎﻣﺒﺮ ‪ ۱۹۶۹‬ﺧﻄﺎﺏ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﺍﺣﺒّﺎء ﻣﻨﺪﺭﺝ ﺩﺭ ‪Messages‬‬ ‫ﻣﻄﻠﺐ ﺷﻤﺎﺭﮤ ‪ ۴۹‬ﺑﺮﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﺍﺯ‬ ‫ّ‬ ‫‪from the universal House of Justice 1968-1973‬ﺻﻔﺤﺎﺕ ‪(۳۷–۴۴‬‬

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‫ﻨﻔﻚ‬ ‫ﺗﺮﺟﻤﻪ ﺍﻯ ﺍﺯ ﺳﻨﺪ ﻭﻻﻳﺖ ﺍﻣﺮﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﻭ ﺟﺎﻧﺸﻴﻦ ﻻﻳ ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫ﻣﻮﺍ ّﺩﻯ ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﮥ ﺍﻋﻀﺎﻯ ﻫﻴﺄﺕ ﻫﺎﻯ ﻣﻌﺎﻭﻧﺖ‬ ‫ﺗﻮﺳﻂ ﺩﺍﺭﺍﻟﺘﺒﻠﻴﻎ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ‬ ‫ﺗﻬﻴﻪ ﺷﺪﻩ ّ‬ ‫ﺑﺎﺯﺑﻴﻨﻰ‪ :‬ﮊﺍﻧﻮﻳﻪ ‪۲۰۰۷‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬ ‫ﻨﻔﻚ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫ﻭﻻﻳﺖ ﺍﻣﺮﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﻭ ﺟﺎﻧﺸﻴﻦ ﻻﻳ ّ‬

‫ﻣﻰ‬

‫ﻣﺆﺳﺴﮥ‬ ‫ﺑﺎﺷﻨﺪ‪ .‬ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء "ﺑﺎ ﺑﻴﺎﻧﻰ ﺻﺮﻳﺢ ﻭ ﻗﺎﻃﻊ‬ ‫ّ‬

‫ﻻﻳﻨﻔﮏ ﺑﻴﺖ ﺍﻟﻌﺪﻝﺍﻋﻈﻢ ﻭ ﻭﻻﻳﺖ ﺍﻣﺮﺍﻪﻠﻟ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺟﺎﻧﺸﻴﻨﺎﻥ ﻣﻨﺘﺨﺐ ﺧﻮﻳﺶ ﻣﻌﻴﻦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪".‬‬ ‫ّ‬

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‫ﺣﻀﺮﺕ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﺧﻮﺩ‪ ،‬ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺑﺎ ﺍﻧﺘﺼﺎﺏ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺗﺪﺍﻭﻡ ﺑﺨﺸﻴﺪﻩ‬ ‫ّ‬ ‫ﻭ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﺗﺄﻳﻴﺪ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﺩﺍﺩﻧﺪ ﮐﻪ ﻫﺮ ﺩﻭ ﻣﺼﻮﻥ ﺍﺯ ﺧﻄﺎ ﻭ ﺩﺭ ﺗﺤﺖ ﻫﺪﺍﻳﺖ‬

‫ﻣﺆﺳﺴﻪ ﺭﻭﻯ‬ ‫ﺭﺏ ﺍﻋﻠﻰ ﻭ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻪ ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﺩﻭ‬ ‫ّ‬ ‫ﺣﻀﺮﺕ ّ‬

‫ﺁﻭﺭﻧﺪ ﻧﻮﻳﺪ ﻋﻨﺎﻳﺎﺕ ﻭ ﺑﺮﮐﺎﺕ ﺩﺍﺩﻩ ﻭ ﮐﺴﺎﻧﻰ ﺭﺍ ﮐﻪ ﺑﺎ ﺍﻳﺸﺎﻥ ﻣﺨﺎﻟﻔﺖ ﻭﺭﺯﻧﺪ ﺍﻧﺬﺍﺭ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻣﻄﺎﻟﻌﮥ ﻣﺨﺘﺼﺮ ﮐﻪ‬ ‫ﺩﺭ ﺩﻭ ﻗﺴﻤﺖ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﺗﻨﻈﻴﻢ ﺷﺪﻩ‪،‬‬ ‫ﺗﻔﺤﺼﻰ ﺍﺳﺖ ﺩﺭ ﻗﺴﻤﺖﻫﺎﻳﻰ ﺍﺯ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﮐﻪ‬ ‫ّ‬

‫ﻣﺆﺳﺴﺎﺕ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﺗﻌﻴﻴﻦ ﮐﺮﺩﻩ ﻭ ﺭﻭﺍﺑﻂﺷﺎﻥ ﺭﺍ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ‬ ‫ﺍﺧﺘﻴﺎﺭﺍﺕ ﻭ ﻭﻇﺎﻳﻒ ّ‬ ‫ﻣﻰﺩﻫﺪ‪.‬‬

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‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ‬ ‫ّ‬ ‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﭼﻴﺴﺖ؟‬ ‫ﻣﻨﺸﺄ ﺍﺧﺘﻴﺎﺭﺍﺕ‬ ‫ّ‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻣﺮﻗﻮﻡ ﺩﺍﺷﺘﻪﺍﻧﺪ ﮐﻪ ﺑﺮ ﻃﺒﻖ ﻣﻔﺎ ّﺩ ﺑﻌﻀﻰ ﺍﺯ ﻧﺼﻮﺹ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺣﻀﺮﺕ‬ ‫ّ‬ ‫‪٦١‬‬ ‫ﻣﺆﺳﺴﮥ‬ ‫ﺑﻬﺎءﺍﻪﻠﻟ "ﺩﻗﻴﻘﴼ ّ‬ ‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺭﺍ ﭘﻴﺶﺑﻴﻨﻰ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ ".‬ﻭﻟﻴﮑﻦ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻮﺩﻧﺪ ﮐﻪ ﺻﺮﺍﺣﺘﴼ ّ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺳﻮﻯ‬ ‫ﻭﻻﻳﺖ ﺍﻣﺮ ﺭﺍ ﺗﺄﺳﻴﺲ ﻧﻤﻮﺩﻩ‪ ،‬ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺗﻌﻴﻴﻦ‪ ،‬ﻭ ﺍﺣﺒّﺎ ﺭﺍ ﺑﻪ ّ‬ ‫ّ‬ ‫ﺍﻳﺸﺎﻥ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ﺗﻮﺟﻪ ﺑﻪ‪ ...‬ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻧﻤﺎﻳﻨﺪ ﺯﻳﺮﺍ ﺁﻳﺖ ﺍﻪﻠﻟ ﻭ ﻏﺼﻦ ﻣﻤﺘﺎﺯ‬ ‫ﺑﻌﺪ ﺍﺯ ﻣﻔﻘﻮﺩﻯ ﺍﻳﻦ ﻣﻈﻠﻮﻡ‪ ...‬ﺑﺎﻳﺪ ّ‬

‫ﻭ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﻣﺮﺟﻊ ﺟﻤﻴﻊ ﺍﻏﺼﺎﻥ ﻭ ﺍﻓﻨﺎﻥ ﻭ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﻪﻠﻟ ﻭ ﺍﺣﺒّﺎءﺍﻪﻠﻟ ﺍﺳﺖ ﻭ ﻣﺒﻴّﻦ ﺁﻳﺎﺕ‬ ‫ّ‬ ‫‪٦٢‬‬ ‫ﺍﻪﻠﻟ‪...‬‬

‫ﻣﻘﺪﺱ ﻭ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﮐﻪ ﺑﻪ ﺍﻧﺘﺨﺎﺏ ﻋﻤﻮﻡ ﺗﺄﺳﻴﺲ ﻭ ﺗﺸﮑﻴﻞ ﺷﻮﺩ ﺩﺭ‬ ‫ﻓﺮﻉ ّ‬ ‫ّ‬ ‫ﺗﺤﺖ ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ ﺟﻤﺎﻝ ﺍﺑﻬﻰ ﻭ ﺣﺮﺍﺳﺖ ﻭ ﻋﺼﻤﺖ ﻓﺎﺋﺾ ﺍﺯ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺭﻭﺣﻰ ﻟﻬﻤﺎ‬ ‫ﺍﻟﻔﺪﺍﺳﺖ ﺁﻧﭽﻪ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻣﻦ ﻋﻨﺪ ﺍﻪﻠﻟ ﺍﺳﺖ‪.‬‬

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‫ﻓﺮﻕ ﺑﻴﻦ ﺗﺒﻴﻴﻨﺎﺕ ﻣﺒﻴّﻦ ﻣﻨﺼﻮﺹ ﻭ ﺗﻌﺒﻴﺮﺍﺕ ﺷﺨﺼﻰ ﭼﻴﺴﺖ؟‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﻭﻇﻴﻔﮥﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺒﻴّﻦ ﻣﻨﺼﻮﺹ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ‪ ،‬ﻣﻤﮑﻦ ﺍﺳﺖ ﺍﻳﻦ ﺳﺆﺍﻝ ﭘﻴﺶ‬ ‫ﺑﺎ ّ‬ ‫ّ‬ ‫ﺑﻴﺎﻳﺪ ﮐﻪ ﺁﻳﺎ ﺟﺎﻳﻰ ﺑﺮﺍﻯ ﻣﻔﻬﻮﻣﺎﺕ ﺷﺨﺼﻰ ﺍﻓﺮﺍﺩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؟ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻪﺍﻳﻦ ﺳﺆﺍﻝ ﭘﺎﺳﺦ ﺩﺍﺩﻩﺍﻧﺪ‪:‬‬ ‫ﺗﺒﻴﻴﻨﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﻴﺎﻧﺎﺗﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻪ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ ﻣﻔﺎﻫﻴﻢ‬ ‫ّ‬ ‫ﺣﻖ ﺭﺍ ﺭﻭﺷﻦ ﻣﻰﺳﺎﺯﻧﺪ ﻭ ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﻃﺎﻋﺖ ﺍﺯ ﺁﻧﻬﺎ ﺑﺮ ﺍﺣﺒّﺎ ﻭﺍﺟﺐ ﺍﺳﺖ‪ .‬ﻭﻟﻰ ﻭﺟﻮﺩ‬ ‫ﮐﻠﻤﺎﺕ ّ‬

‫ﺗﺒﻴﻴﻨﺎﺕ ﻣﻨﺼﻮﺻﻪ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﻣﺎﻧﻊ ﺍﻧﺠﺎﻡ ﻣﻄﺎﻟﻌﺎﺕ ﺷﺨﺼﻰ ﺩﺭ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﮐﻪ ﻭ ﺭﺳﻴﺪﻥ ﺑﻪ‬

‫ﺗﻌﺒﻴﺮ ﻭ ﺩﺭﮎ ﺧﺼﻮﺻﻰ ﺑﺮﺍﻯ ﺍﻓﺮﺍﺩ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺣﻘﻴﻘﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﺩﻋﻮﺕ‬

‫ﻣﻰﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺑﺎ "ﺍﻏﺘﻤﺎﺱ" ﺩﺭ "ﺑﺤﺮ ﺑﻴﺎﻥ" ﺍﻳﺸﺎﻥ ﺍﺯ "ﻟﺌﺎﻟﻰ ﺣﮑﻤﺖ ﻭ ﺍﺳﺮﺍﺭ" ﻧﻬﻔﺘﻪ ﺩﺭ ﺁﻥ‬

‫ﺍﻃﻼﻉ" ﻳﺎﺑﻨﺪ‪.‬‬ ‫" ّ‬

‫ﺗﻌﺒﻴﺮﺍﺕ ﻓﺮﺩﻯ ﺑﺮ ﺍﺳﺎﺱ ﺩﺭﮎ ﺷﺨﺼﻰ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﮐﻪ‪ ،‬ﺛﻤﺮﮤ ﻗﺪﺭﺕ ﻋﻘﻼﻧﻰ ﺍﻧﺴﺎﻥ ﺑﻮﺩﻩ ﻭ‬

‫ﭼﻪ ﺑﺴﺎ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﻪ ﺩﺭﮎ ﮐﺎﻣﻞﺗﺮ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﮐﻤﮏ ﻧﻤﺎﻳﺪ‪ .‬ﺍ ّﻣﺎ ﭼﻨﻴﻦ ﻧﻈﺮﺍﺗﻰ ﻓﺎﻗﺪ‬ ‫ﻣﺮﺟﻌﻴّﺖ ﺑﻮﺩﻩ ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﺣﺒّﺎ ﺁﺯﺍﺩﻧﺪ ﺁﻧﻬﺎ ﺭﺍ ﻗﺒﻮﻝ ﮐﺮﺩﻩ ﻳﺎ ﻧﺎﺩﻳﺪﻩ ﺑﮕﻴﺮﻧﺪ‪ .‬ﺑﻪ ﻋﻼﻭﻩ ﺭﻭﺷﻰ ﮐﻪ‬

‫ﻼ ﻫﺮﮔﺰ ﻧﺒﺎﻳﺪ ﺗﺒﻴﻴﻨﺎﺕ‬ ‫ﻳﮏ ﻓﺮﺩ ﺑﺮﺍﻯ ﺍﺭﺍﺋﮥ ﻧﻈﺮﺍﺕ ﺧﻮﺩ ﺍﺧﺘﻴﺎﺭ ﻣﻰﻧﻤﺎﻳﺪ ﻣﻬﻢ ﻣﻰﺑﺎﺷﺪ‪ .‬ﻣﺜ ً‬

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‫ﻣﻨﺼﻮﺻﻪ ﺭﺍ ﺭ ّﺩ ﮐﺮﺩﻩ ﻭ ﻳﺎ ﺑﺎ ﺁﻧﻬﺎ ﺑﻪ ﻣﺨﺎﻟﻔﺖ ﺑﭙﺮﺩﺍﺯﺩ‪ .‬ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﻋﻘﺎﺋﺪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﮐﻤﮏ‬

‫ﺑﻪ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ‪ ،‬ﺑﺎ ﺗﻮﺿﻴﺢ ﺁﻧﮑﻪ ﺻﺮﻓﴼ ﻧﻈﺮﺍﺕ ﺷﺨﺼﻰ ﺍﻭﺳﺖ‪ ،‬ﺍﺭﺍﺋﻪ ﻧﻤﺎﻳﺪ‪.‬‬

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‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﺮﺍﻯ ﺍﻧﺘﺼﺎﺏ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﻌﺪ ﺍﺯ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﭼﻪ ﺷﺮﺍﻳﻄﻰ ﻣﻌﻴّﻦ ﻓﺮﻣﻮﺩﻧﺪ؟‬ ‫ّ‬ ‫‪ .١‬ﺑﺎﻳﺪ ﻣﻮﺭﻭﺛﻰ ﺑﺎﺷﺪ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﺑﺎ ﺑﻴﺎﻥ "ﻭ ﻣﻦ ﺑﻌﺪﻩ ﺑﮑﺮﴽ ﺑﻌﺪ ﺑﮑﺮ ﻳﻌﻨﻰ ﺩﺭ ﺳﻼﻟﮥ ﺍﻭ"‪" ٦٥‬ﻭﻻﻳﺖ‬ ‫ﺍﻣﺮ ]ﺭﺍ[ ﺗﺄﺳﻴﺲ ﻭ ﮐﻴﻔﻴّﺖ ﻣﻮﺭﻭﺛﻰ"‪ ٦٦‬ﺁﻥ ﺭﺍ ﺗﻌﻴﻴﻦ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪.‬‬

‫ﻣﺘﻌﺪﺩ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﺩﻭ ﻣﻮﺭﺩ ﺯﻳﺮ‪ ،‬ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﮐﻴﻔﻴّﺖ ﻣﻮﺭﻭﺛﻰ ﻭﻻﻳﺖ ﺍﻣﺮ ﺭﺍ ﺑﻪ ﻧﺤﻮ ﻗﺎﻃﻊ‬ ‫ﺩﺭ ﻣﻮﺍﺭﺩ‬ ‫ّ‬ ‫ّ‬ ‫ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬ ‫ﺩﺭ ﺗﻮﺿﻴﺤﻰ ﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮎ ﺧﻮﺩ ﻭ ﺩﺭ ﺗﺄﮐﻴﺪﻯ ﮐﻪ ﺭﺍﺟﻊ ﺑﻪ‬

‫ﺗﻮﺳﻂ ﭘﻴﻐﻤﺒﺮﺍﻥ ﮔﺬﺷﺘﻪ ﺗﺄﻳﻴﺪ‬ ‫ﺍﺻﻞ ﻭﺭﺍﺛﺖ ﻭ ﻗﺎﻧﻮﻥ ﻭﻟﺪ ﺑﮑﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ -‬ﺑﻪ ﻫﻤﺎﻥ ﻧﺤﻮﻯ ﮐﻪ ّ‬

‫ﻣﻘﺪﺭ ﺷﺪﻩ ﺑﻮﺩ ﺍﻟﻮﺍﺡ‬ ‫ﺷﺪﻩ ﺑﻮﺩ‪ -‬ﻣﻰﺗﻮﺍﻧﻴﻢ ﺍ ّﻭﻟﻴﻦ ﻧﺸﺎﻧﻪﻫﺎﻯ ﻣﺎﻫﻴّﺖ ﻭ ﻃﺮﺯ ﮐﺎﺭ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺭﺍ ﮐﻪ ّ‬ ‫ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻌﺪﴽ ﺍﻋﻼﻡ ﻭ ﺭﺳﻤﴼ ﺗﺄﺳﻴﺲ ﻧﻤﺎﻳﺪ ﺗﺸﺨﻴﺺ ﺩﻫﻴﻢ‪.‬‬

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‫ﻋﻼﻭﻩ ﺑﺮ ﺁﻥ‪ ،‬ﺷﺨﺼﻰ ﮐﻪ ﻣﻈﻬﺮ ﺍﺻﻞ ﻭﺭﺍﺛﺖ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﻬﺎﺋﻰ ﻣﻰﺑﺎﺷﺪ ﻣﺒﻴّﻦ ﮐﻠﻤﺎﺕ ﻣﺆ ّﺳﺲ‬

‫ﺁﻥ ﺩﻳﺎﻧﺖ ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

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‫‪ .۲‬ﺑﺎﻳﺪ ﺍﺯ ﺳﻼﻟﮥ ﺫﮐﻮﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎﺷﺪ‬ ‫ﺑﺮ ﻃﺒﻖ ﺍﺻﻞ ﻭﺭﺍﺛﺖ‪ ،‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺗﺼﺮﻳﺢ ﻣﻰﻧﻤﺎﻳﺪ ﮐﻪ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎﻳﺪ ﺍﺯ‬ ‫ّ‬ ‫ﺳﻼﻟﮥ ﻣﺴﺘﻘﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎﺷﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﭼﻨﻴﻦ ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬ ‫ﻟﻬﺬﺍ ﺍﮔﺮ ﻭﻟﺪ ﺑﮑﺮ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻣﻈﻬﺮ ﺍﻟﻮﻟﺪ ﺳ ّﺮ ﺍﺑﻴﻪ ﻧﺒﺎﺷﺪ ﻳﻌﻨﻰ ﺍﺯ ﻋﻨﺼﺮ ﺭﻭﺣﺎﻧﻰ ﺍﻭ ﻧﻪ ﻭ ﺷﺮﻑ‬ ‫ّ‬ ‫‪٦٩‬‬ ‫ﺍﻋﺮﺍﻕ ﺑﺎ ﺣﺴﻦ ﺍﺧﻼﻕ ﻣﺠﺘﻤﻊ ﻧﻴﺴﺖ ﺑﺎﻳﺪ ﻏﺼﻦ ﺩﻳﮕﺮ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﮐﻠﻤﺎﺕ "ﻭﻟﺪ ﺑﮑﺮ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ" ﻭ "ﻏﺼﻦ ﺩﻳﮕﺮ" ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﮐﻪ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎﻳﺪ ﻳﺎ ﻓﺮﺯﻧﺪ ﺫﮐﻮﺭ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺭﺷﺪ ﺧﻮﺩ ﻭ ﺍﮔﺮ ﺍﻭ ﻓﺎﻗﺪ ﺻﻼﺣﻴّﺖ ﺑﺎﺷﺪ ﻳﮑﻰ ﺩﻳﮕﺮ ﺍﺯ ﺳﻼﻟﮥ ﺫﮐﻮﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ‬ ‫ﺗﻮﺿﻴﺢ ﺑﺎ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﮐﻪ ﻏﺼﻦ ﺑﻪ ﻣﻌﻨﺎﻯ "ﺳﻼﻟﮥ ﺫﮐﻮﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ" ﺍﺳﺖ ﻣﻄﺎﺑﻘﺖ ﺩﺍﺭﺩ‪.‬‬ ‫ّ‬

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‫ﺍ ّﻣﺎ‪ ،‬ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻓﺮﺯﻧﺪﻯ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﺻﻌﻮﺩﺷﺎﻥ "ﻫﻤﮥ ﺍﻏﺼﺎﻧﻰ ﮐﻪ ﺣﻴﺎﺕ ﺩﺍﺷﺘﻨﺪ ﻋﻬﺪ ﻭ‬ ‫ّ‬ ‫‪٧١‬‬ ‫ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﺭﺍ ﻧﻘﺾ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‪".‬‬ ‫‪ .٣‬ﺑﺎﻳﺪ ﻣﻨﺘﺨﺐ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺑﺎﺷﺪ‬ ‫ﺗﻮﺳﻂ ﺣﻀﺮﺕ ﺷﻮﻗﻰ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﺎ ﺍﻳﻦ ﺑﻴﺎﻥ ﺑﻪ ﺻﺮﺍﺣﺖ ﻣﻘ ّﺮﺭ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ‬ ‫ﻭﻟﻰ ﺍﻣﺮ ﺑﻌﺪﻯ ﺑﺎﻳﺪ ّ‬ ‫ّ‬ ‫ﺍﻓﻨﺪﻯ ﺍﻧﺘﺨﺎﺏ ﮔﺮﺩﺩ‪:‬‬ ‫ﺑﺎﻳﺪ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺧﻮﻳﺶ ﻣﻦ ﻫﻮ ﺑﻌﺪﻩ ﺭﺍ ﺗﻌﻴﻴﻦ ﻧﻤﺎﻳﺪ‪...‬‬ ‫ّ‬

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‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﺎ ﺗﺄﮐﻴﺪ ﺑﺮ ﺍﻳﻦ ﺷﺮﻁ ﺑﺨﺼﻮﺹ‪ ،‬ﺍﻣﮑﺎﻥ ﺍﻳﻨﮑﻪ ﮐﺴﻰ ﺍ ّﺩﻋﺎﻯ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﻨﻤﺎﻳﺪ ﺭﺍ‬

‫ﻗﺎﻃﻌﺎﻧﻪ ﺭﺩ ﻧﻤﻮﺩﻧﺪ‪:‬‬

‫ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﺍﻟﻒ ﻛﺴﻰ ﺳﺰﺍﻭﺍﺭ ﺗﻜﻠّﻢ ﺑﻪ ﺣﺮﻓﻰ ﻧﻴﺴﺖ ﻭﻟﻮ ﻣﻘﺎﻡ ﻭﻻﻳﺖ ﺑﺎﺷﺪ‪.‬‬

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‫‪ .۴‬ﻧُﻪ ﺍﻳﺎﺩﻯ ﻣﻨﺘﺨﺐ ﺍﺯ ﺑﻴﻦ ﮐﻠّﻴّﮥ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎﻳﺪ ﺍﻳﻦ ﺍﻧﺘﺼﺎﺏ ﺭﺍ ﺗﺼﺪﻳﻖ ﻧﻤﺎﻳﻨﺪ‬ ‫ﺷﺮﻁ ﺍﻳﻨﮑﻪ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎﻳﺪ ﺷﺨﺺ ﻣﻨﺘﺼﺐ ﺍﺯ ﻃﺮﻑ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺭﺍ ﺗﺼﺪﻳﻖ ﻧﻤﺎﻳﻨﺪ ﺷﺮﻃﻰ‬ ‫ّ‬ ‫ﺑﺮﺍﻯ ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺑﻮﺩ ﻭ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻫﻴﺌﺖ ﺍﻳﺎﺩﻯ ﺭﺍ ﻗﺎﺩﺭ ﺳﺎﺧﺖ ﮐﻪ‬

‫ﺗﻼﺷﻰ ﺭﺍ ﮐﻪ ﺑﺮﺍﻯ ﻏﺼﺐ ﻣﻘﺎﻡ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﻪ ﻋﻤﻞ ﺁﻣﺪﻩ ﺑﻮﺩ ﺩﻓﻊ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ‬ ‫ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬

‫ﻣﻬﻤﮥ ﻭﻟﻰ‬ ‫ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﺍﺯ ﻧﻔﺲ ﺟﻤﻌﻴّﺖ ﺧﻮﻳﺶ ُﻧﻪ ﻧﻔﺮ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﻤﻴﺸﻪ ﺑﻪ ﺧﺪﻣﺎﺕ ّ‬ ‫ّ‬ ‫ﺍﻣﺮ ﺍﻪﻠﻟ ﻣﺸﻐﻮﻝ ﺑﺎﺷﻨﺪ ﻭ ﺍﻧﺘﺨﺎﺏ ﺍﻳﻦ ُﻧﻪ ﻧﻔﺮ ﻳﺎ ﺑﻪ ﺍﺗّﻔﺎﻕ ﻣﺠﻤﻊ ﺍﻳﺎﺩﻯ ﻭ ﻳﺎ ﺑﻪ ﺍﮐﺜﺮﻳّﺖ ﺁﺭﺍ ﺗﺤ ّﻘﻖ‬

‫ﻳﺎﺑﺪ ﻭ ﺍﻳﻦ ُﻧﻪ ﻧﻔﺮ ﻳﺎ ﺑﺎﻻﺗّﻔﺎﻕ ﻳﺎ ﺑﻪ ﺍﮐﺜﺮﻳّﺖ ﺁﺭﺍ ﺑﺎﻳﺪ ﻏﺼﻦ ﻣﻨﺘﺨﺐ ﺭﺍ ﮐﻪ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺗﻌﻴﻴﻦ ﺑﻌﺪ‬ ‫ّ‬ ‫‪٧٤‬‬ ‫ﺍﺯ ﺧﻮﺩ ﻧﻤﺎﻳﺪ ﺗﺼﺪﻳﻖ ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﺩﺭ ﻧﺎﻣﻪﺍﻯ ﺍﺯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍﺟﻊ ﺑﻪ ﺗﺼﻤﻴﻢ ﮐﻠّﻴّﮥ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﻪ‬ ‫ّ‬ ‫ﺍﻳﻦ ﺍﺻﻞ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬ ‫ﻗﺮﺍﺭ ﺑﻮﺩ ُﻧﻪ ﻧﻔﺮ ﺍﻳﺎﺩﻯ ﮐﻪ ﺑﻪ ﻭﺳﻴﻠﮥ ﻫﻴﺌﺖ ﺍﻳﺎﺩﻯ ﺍﻧﺘﺨﺎﺏ ﻣﻰﺷﺪﻧﺪ‪ ،‬ﺑﺎ ﺭﺃﻯ ﻣﺨﻔﻰ ﺷﺨﺺ‬

‫ﻣﻨﺘﺨﺐ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺭﺍ ﺗﺼﺪﻳﻖ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ ١٩۵٧‬ﺗﻤﺎﻣﻰ ﻫﻴﺄﺕ ﺍﻳﺎﺩﻯ‪ ،‬ﺑﻌﺪ ﺍﺯ‬ ‫ّ‬ ‫ﺗﺤﻘﻴﻖ ﮐﺎﻣﻞ ﺩﺭ ﺑﺎﺭﮤ ﻣﻮﺿﻮﻉ‪ ،‬ﺍﻋﻼﻡ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺟﺎﻧﺸﻴﻨﻰ ﺍﻧﺘﺨﺎﺏ ﻧﻨﻤﻮﺩﻩ‬ ‫ّ‬ ‫‪٧٥‬‬ ‫ﻭ ﻭﺻﻴّﺖ ﻧﺎﻣﻪﺍﻯ ﺍﺯ ﺧﻮﺩ ﺑﺠﺎﻯ ﻧﮕﺬﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻣﺴﺘﻨﺪ ﻭ ﻣﺤﺮﺯ ﻣﻰﺑﺎﺷﺪ‪.‬‬

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‫‪ .۵‬ﺑﺎﻳﺪ ﺩﺍﺭﺍﻯ "ﺣﺴﻦ ﺍﺧﻼﻕ" ﺑﺎﺷﺪ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﺍﻳﻦ ﺷﺮﻁ ﮐﻪ ﺳﻼﻟﮥ ﺷﺮﻳﻔﮥ ﺟﺎﻧﺸﻴﻦ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎﻳﺪ "ﺑﺎ ﺣﺴﻦ ﺍﺧﻼﻕ ﻣﺠﺘﻤﻊ"‪ ٧٦‬ﺑﺎﺷﺪ‪،‬ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬

‫ﺷﺨﺺ ﻣﻌﻴّﻦ ﺑﺎﻳﺪ ﻣﻈﻬﺮ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﻮﺍﻯ ﺍﻟﻬﻰ ﻭ ﻋﻠﻢ ﻭ ﻓﻀﻞ ﻭ ﮐﻤﺎﻝ ﺑﺎﺷﺪ‪.‬‬

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‫ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﻣﻮﺿﻮﻉ ﺟﺎﻧﺸﻴﻨﻰ ﺍﻳﺸﺎﻥ ﭼﻪ ﺷﺪ؟‬ ‫ّ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﮥ ﺧﻮﻳﺶ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ "ﺑﺎﻳﺪ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ‬ ‫ّ‬ ‫ﺧﻮﻳﺶ ﻣﻦ ﻫﻮ ﺑﻌﺪﻩ ﺭﺍ ﺗﻌﻴﻴﻦ ﻧﻤﺎﻳﺪ ﺗﺎ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩﺵ ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﻧﮕﺮﺩﺩ‪ ١٩".‬ﺑﺮ ﺍﺳﺎﺱ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ‬

‫ﻣﻤﮑﻦ ﺍﺳﺖ ﺍﻳﻦ ﺳﺆﺍﻝ ﭘﻴﺶ ﺑﻴﺎﻳﺪ ﮐﻪ ﭼﺮﺍ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺟﺎﻧﺸﻴﻨﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﻧﺘﺨﺎﺏ ﻧﻔﺮﻣﻮﺩﻧﺪ ﻭ ﭼﺮﺍ ﺳﻼﻟﮥ‬ ‫ّ‬ ‫ﻭﻻﺓ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﻴﺪ؟ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﭼﻨﻴﻦ ﺗﻮﺿﻴﺢ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ‪:‬‬ ‫ﺩﺭ ﻫﻨﮕﺎﻡ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻣﺤﺒﻮﺏ ﻣﺎ‪ ،‬ﺍﺯ ﻭﺿﻊ ﻣﻮﺟﻮﺩ ﻭ ﺍﺯ ﺷﺮﺍﻳﻂ ﺻﺮﻳﺤﮥ ﺁﺛﺎﺭ‬

‫ﻣﻘﺪﺳﻪ ﻭﺍﺿﺢ ﺑﻮﺩ ﮐﻪ ﺑﺮﺍﻯ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺍﻣﮑﺎﻥ ﺍﻧﺘﺨﺎﺏ ﺟﺎﻧﺸﻴﻨﻰ ﺑﺮ ﻃﺒﻖ ﺷﺮﺍﻳﻂ ﻣﻘ ّﺮﺭﻩ‬ ‫ّ‬ ‫ّ‬ ‫ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻭﺿﻌﻴّﺖ‪ ،‬ﮐﻪ ﺩﺭ ﺁﻥ ﺣﻀﺮﺕ‬

‫ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺻﻌﻮﺩ ﻓﺮﻣﻮﺩﻧﺪ ﺑﺪﻭﻥ ﺁﻧﮑﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺟﺎﻧﺸﻴﻨﻰ ﺗﻌﻴﻴﻦ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﻣﺴﺌﻠﮥ ﻣﺒﻬﻤﻰ ﺭﺍ ﻣﻄﺮﺡ‬ ‫ّ‬ ‫ﻣﻰﮐﺮﺩ ﮐﻪ ﺩﺭ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﻣﺬﮐﻮﺭ ﻧﺒﻮﺩ ﻭ ﻣﻰﺑﺎﻳﺴﺖ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺭﺟﺎﻉ ﻣﻰﮔﺮﺩﻳﺪ‪.‬‬

‫ﺍﺣﺒّﺎ ﺑﺎﻳﺪ ﺑﻪ ﺭﻭﺷﻨﻰ ﺩﺭﮎ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻋﻠﻢ ﺑﻪ ﺍﻳﻨﮑﻪ ﻭﻟﻰ‬ ‫ّ‬ ‫ﺍﻣﺮﻯ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ‪ .‬ﭼﻨﻴﻦ ﺁﮔﺎﻫﻰ‪ ،‬ﻋﻠﻰﺭﻏﻢ ﻫﺮ ﻧﻮﻉ ﻓﮑﺮﻯ ﮐﻪ ﺍﺣﺒّﺎ ﺍﺣﻴﺎﻧﴼ ﺩﺭ‬

‫ﺫﻫﻦﺷﺎﻥ ﻣﻰﭘﺮﻭﺭﺍﻧﺪﻧﺪ‪ ،‬ﻧﻤﻰﺗﻮﺍﻧﺴﺖ ﺍﺯ ﭘﻴﺶ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻧﻪ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﻧﻪ ﺷﻮﺭﺍﻯ‬

‫ﻣﺆﺳﺴﮥ ﻣﻮﺟﻮﺩ ﺩﻳﮕﺮﻯ ﻧﻤﻰﺗﻮﺍﻧﺴﺖ ﺗﺼﻤﻴﻤﻰ ﺩﺭ ﻣﻮﺭﺩ ﺍﻳﻦ ﻣﺴﺌﻠﮥ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺑﻬﺎﺋﻰ ﻭ ﻧﻪ ﻫﻴﭻ‬ ‫ّ‬

‫ﺑﺴﻴﺎﺭ‬ ‫ﻣﻬﻢ ﺍﺗّﺨﺎﺫ ﻧﻤﺎﻳﺪ‪ .‬ﻓﻘﻂ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺻﻼﺣﻴّﺖ ﻭ ﺍﺧﺘﻴﺎﺭ ﺍﻳﻦ ﺭﺍ ﺩﺍﺷﺖ ﮐﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬ ‫ﻣﻮﺭﺩ ﺣﮑﻤﻰ ﺻﺎﺩﺭ ﻧﻤﺎﻳﺪ‪.‬‬

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‫ﺑﻌﺪ ﺍﺯ ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﻃﻮﻟﻰ ﻧﮑﺸﻴﺪ ﮐﻪ ﻣﻌﻬﺪ ﺍﻋﻠﻰ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺭﺍ ﺩﺭ ﭘﻴﺎﻣﻰ ﺑﻪ ﺗﺎﺭﻳﺦ ‪ ۶‬ﺍﮐﺘﺒﺮ‬

‫‪ ١٩۶٣‬ﺧﻄﺎﺏ ﺑﻪ ﮐﻠّﻴّﮥ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﻣﺴﺌﻠﻪ ﺭﺍ ﺭﻭﺷﻦ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬

‫ﻣﻘﺪﺳﻪ ﺭﺍﺟﻊ ﺑﻪ ﻣﺴﺌﻠﮥ ﺍﻧﺘﺨﺎﺏ ﺟﺎﻧﺸﻴﻦ ﺣﻀﺮﺕ ﺷﻮﻗﻰ‬ ‫ﺑﻌﺪ ﺍﺯ ﻣﻄﺎﻟﻌﮥ ﻣﺘﺒﺘّﻼﻧﻪ ﻭ ﺩﻗﻴﻖ ﺩﺭ ﺁﺛﺎﺭ ّ‬

‫ﺍﻓﻨﺪﻯ ﺑﻪ ﻋﻨﻮﺍﻥ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﻭ ﺑﻌﺪ ﺍﺯ ﻣﻼﺣﻈﮥ ﻃﻮﻻﻧﻰ ﺁﺭﺍﻯ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﻣﻘﻴﻢ ﺍﺭﺽ‬ ‫ّ‬ ‫ﺍﻗﺪﺱ‪ ،‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺎﻳﻦ ﻧﺘﻴﺠﻪ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﮐﻪ ﻫﻴﭻ ﺭﺍﻫﻰ ﺑﺮﺍﻯ ﺍﻧﺘﺨﺎﺏ ﻭ ﻳﺎ‬

‫‪٤٦‬‬

‫ﻗﺎﻧﻮﻥﮔﺰﺍﺭﻯ ﺑﺮﺍﻯ ﺍﻣﮑﺎﻥ ﺍﻧﺘﺨﺎﺏ ﻭﻟﻰ ﺍﻣﺮ ﺛﺎﻧﻰ ﺑﺮﺍﻯ ﺟﺎﻧﺸﻴﻨﻰ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻭﺟﻮﺩ‬ ‫ّ‬ ‫‪٢١‬‬ ‫ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺁﻳﺎ ﭘﻴﺶﺑﻴﻨﻰ ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﻭﻟﻰ ﺍﻣﺮ ﺩﻳﮕﺮﻯ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ؟‬ ‫ّ‬ ‫ﺳﺘﺨﻂﻫﺎﻯ ﺧﻮﺩ ﺭﺍﺟﻊ ﺑﻪ ﻣﺴﺌﻠﮥ ﻭﻻﺓ ﺍﻣﺮ ﺍﻪﻠﻟ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩﺍﻧﺪ ﮐﻪ ﺿﻤﺎﻧﺘﻰ ﺑﺮﺍﻯ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺩ‬ ‫ّ‬

‫ﺍﺩﺍﻣﮥ ﺳﻼﻟﮥ ﻭﻻﺓ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ‪:‬‬

‫ﺍﻣﮑﺎﻥ ﻭﺟﻮﺩ ﻭﻻﺓ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﻳﮕﺮﻯ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﻪ ﻭﺿﻮﺡ ﺩﺭ ﺁﺛﺎﺭ ﻣﻘﺪﺳﻪ ﻣﻨﻈﻮﺭ ﻭ ﻣﺬﮐﻮﺭ ﺷﺪﻩ ﺍﺳﺖ‬ ‫ﻭﻟﻰ ﺩﺭ ﻫﻴﭻ ﺟﺎ ﻗﻮﻝ ﻭ ﻳﺎ ﺿﻤﺎﻧﺘﻰ ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻨﮑﻪ ﺳﻼﻟﮥ ﻭﻻﺓ ﺍﻣﺮ ﺍﻪﻠﻟ ﺗﺎ ﺍﺑﺪ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫﺪ‬

‫ﻳﺎﻓﺖ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﺮ ﻋﮑﺲ ﺍﺷﺎﺭﺍﺕ ﺭﻭﺷﻨﻰ ﺩﺍﻝّ ﺑﺮ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﺳﻼﻟﻪ ﻣﻰﺗﻮﺍﻧﺪ ﻗﻄﻊ ﺷﻮﺩ‬

‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺍ ّﻣﺎ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ‪ ،‬ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺗﺄﮐﻴﺪ ﺑﺮ ﺗﺪﺍﻭﻡ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﻭ ﺗﻐﻴﻴﺮﻧﺎﭘﺬﻳﺮﻯ ﺍﺭﺍﺩﮤ‬ ‫ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﻳﻮﻡ ﻋﻈﻴﻢ ﻣﮑ ّﺮﺭﴽ ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬

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‫ﺑﻪ ﺭﺍﺳﺘﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﺎ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺯﻳﺮ ﺩﻗﻴﻘﴼ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺩﺭ ﻣﻮﺭﺩ‬

‫ﺗﺼﺪﻯ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺗّﻔﺎﻕ ﺍﻓﺘﺎﺩ ﭘﻴﺶﺑﻴﻨﻰ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬ ‫ﺟﺎﻧﺸﻴﻨﻰ ﻣﻘﺎﻡ‬ ‫ّ‬

‫ﺍﻟﻤﺨﺘﺼﻪ ﻟﻠﺨﻴﺮﺍﺕ ﺍﻟﻰ ﺍﻪﻠﻟ ﻣﻈﻬﺮ ﺍﻻﻳﺎﺕ ﻟﻴﺲ ﻻﺣﺪ ﺍﻥ ﻳﺘﺼ ّﺮﻑ ﻓﻴﻬﺎ ّﺍﻻ‬ ‫ﻗﺪ ﺭﺟﻌﺖ ﺍﻻﻭﻗﺎﻑ‬ ‫ّ‬

‫ﺑﻌﺪ ﺍﺫﻥ ﻣﻄﻠﻊ ﺍﻟﻮﺣﻰ ﻭ ﻣﻦ ﺑﻌﺪﻩ ﻳﺮﺟﻊ ﺍﻟﺤﮑﻢ ﺍﻟﻰ ﺍﻻﻏﺼﺎﻥ ﻭ ﻣﻦ ﺑﻌﺪﻫﻢ ﺍﻟﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬

‫ﺍﻥ ﺗﺤ ّﻘﻖ ﺍﻣﺮﻩ ﻓﻰ ﺍﻟﺒﻼﺩ ﻟﻴﺼﺮﻓﻮﻫﺎ ﻓﻰ ﺍﻟﺒﻘﺎﻉ ﺍﻟﻤﺮﺗﻔﻌﻪ ﻓﻰ ﻫﺬﺍ ﺍﻻﻣﺮ ﻭ ﻓﻴﻤﺎ ﺍﻣﺮﻭﺍ ﺑﻪ ﻣﻦ ﻟﺪﻥ‬ ‫ﻣﻘﺘﺪﺭ ﻗﺪﻳﺮ ﻭ ّﺍﻻ ﺗﺮﺟﻊ ﺍﻟﻰ ﺍﻫﻞ ﺍﻟﺒﻬﺎء ﺍﻟّﺬﻳﻦ ﻻ ﻳﺘﮑﻠّﻤﻮﻥ ّﺍﻻ ﺑﻌﺪ ﺍﺫﻧﻪ ﻭ ﻻ ﻳﺤﮑﻤﻮﻥ ّﺍﻻ ﺑﻤﺎ‬

‫ﺣﺪﺩ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ ﻟﻴﺼﺮﻓﻮﻫﺎ ﻓﻴﻤﺎ ّ‬ ‫ﺣﮑﻢ ﺍﻪﻠﻟ ﻓﻰ ﻫﺬﺍ ﺍﻟّﻠﻮﺡ ﺍﻭﻟﺌﮏ ﺍﻭﻟﻴﺎء ﺍﻟﻨّﺼﺮ ﺑﻴﻦ ّ‬ ‫ﻓﻰ ﺍﻟﮑﺘﺎﺏ ﻣﻦ ﻟﺪﻥ ﻋﺰﻳﺰ ﮐﺮﻳﻢ‪.‬‬

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‫ﺩﺭ ﻳﺎﺩﺩﺍﺷﺖﻫﺎﻯ ﺗﻮﺿﻴﺤﻰ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﮐﻪ ﺗﺤﺖ ﻧﻈﺎﺭﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺗﻬﻴّﻪ ﺷﺪﻩ‪،‬‬

‫ﺣﻖ ﻭﺻﺎﻳﺖ ﺑﻌﺪ ﺍﺯ‬ ‫ﺣﻖ ﺗﺼ ّﺮﻑ ﺩﺭ ﺍﻭﻗﺎﻑ ﺑﻠﮑﻪ ﺩﺭ ﻣﻮﺭﺩ ّ‬ ‫ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺁﻳﺎﺕ "‪ ...‬ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻣﻮﺭﺩ ّ‬

‫ﺧﺎﺻﻰ ﺭﺍ ﺩﺭ ﺑﺮ ﺩﺍﺭﺩ‪٢۴ ".‬ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺍﻳﻦ ﻓﻘﺮﻩ ﺍﺯ‬ ‫ﺻﻌﻮﺩ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ‪...‬ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻫﻢ ﻣﻘﺘﻀﻴﺎﺕ‬ ‫ّ‬ ‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻫﻤﭽﻨﻴﻦ ﻣﺮﻗﻮﻡ ﺩﺍﺷﺘﻪﺍﻧﺪ‪:‬‬

‫ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﺳﻨﮥ ‪ ١٩۵٧‬ﻋﻴﻨﴼ ﻫﻤﺎﻥ ﻭﺿﻌﻰ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ ﮐﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬ ‫ﻓﻘﺮﻩ ﺍﺯ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪﺁﻥ ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻳﻌﻨﻰ ﻗﺒﻞ ﺍﺯ ﺗﺸﮑﻴﻞ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﺍﻋﻈﻢ ﺳﻼﻟﮥ ﺍﻏﺼﺎﻥ ﺑﻪ ﺍﻧﺘﻬﺎ ﺭﺳﻴﺪ‪.‬‬

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‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﻣﻨﺸﺄ ﻣﺮﺟﻌﻴﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﭼﻴﺴﺖ؟‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻨﻔﺴﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﺗﺄﺳﻴﺲ ﻓﺮﻣﻮﺩﻧﺪ ﺗﺎ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﺍﺋﻤﴼ ﺍﺯ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ ﺑﺮﺧﻮﺭﺩﺍﺭ‬

‫ﻣﻘﺪﺳﻪ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﻣﻮﺭﺩ ﻣﻼﺣﻈﻪ ﻭ ﺗﺸﺮﻳﻊ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ .‬ﺍﻣﻮﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺑﻪ ﺍﻋﻀﺎﻯ ﺑﻴﺖ‬ ‫ﺑﺎﺷﺪ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺁﺛﺎﺭ ّ‬ ‫ﺣﻖ ﻭ ﻣﻈﺎﻫﺮ ﺍﻗﺘﺪﺍﺭ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪:‬‬ ‫ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﺤ ّﻮﻝ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻣﻨﺎﻯ ّ‬

‫ﺁﻧﭽﻪ ﺍﺯ ﺣﺪﻭﺩﺍﺕ ﺩﺭ ﮐﺘﺎﺏ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﺑﺎﻳﺪ ﺍﻣﻨﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﻣﺸﻮﺭﺕ ﻧﻤﺎﻳﻨﺪ‬

‫ﺁﻧﭽﻪ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻧﺪ ﻣﺠﺮﻯ ﺩﺍﺭﻧﺪ‪.‬‬

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‫ُﺍﻣﻮﺭ ﻣﻠّﺖ ﻣﻌﻠّﻖ ﺍﺳﺖ ﺑﻪ ﺭﺟﺎﻝ ﺑﻴﺖ ﻋﺪﻝ ﺍﻟﻬﻰ ﺍﻳﺸﺎﻧﻨﺪ ﺍﻣﻨﺎء ﺍﻪﻠﻟ ﺑﻴﻦ ﻋﺒﺎﺩﻩ ﻭ ﻣﻄﺎﻟﻊ ﺍﻻﻣﺮ ﻓﻰ‬ ‫ﺑﻼﺩﻩ‪.‬‬

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‫ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﺟﻤﺎﻝ ﻗﺪﻡ ﺗﻮﺿﻴﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﭼﻮﻥ ﺩﻧﻴﺎ ﺩﺭ ﺣﺎﻝ ﺗﻮﺳﻌﻪ ﺍﺳﺖ ﻣﻘﺘﻀﻴّﺎﺕ ﺁﻥ ﻧﻴﺰ ﺗﻐﻴﻴﺮ‬

‫ﻣﻰﻧﻤﺎﻳﺪ ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺁﻧﭽﻪ ﮐﻪ ﺩﺭ ﻫﺮ ﺩﻭﺭﻩ ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺍﺳﺖ ﺍﺯ ﻃﺮﻑ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻣﻘ ّﺮﺭ ﺧﻮﺍﻫﺪ ﺷﺪ‪:‬‬

‫ﭼﻮﻧﮑﻪ ﻫﺮ ﺭﻭﺯ ﺭﺍ ﺍﻣﺮﻯ ﻭ ﻫﺮ ﺣﻴﻦ ﺭﺍ ﺣﮑﻤﻰ ﻣﻘﺘﻀﻰ ﻟﺬﺍ ﺍﻣﻮﺭ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﺭﺍﺟﻊ ﺗﺎ ﺁﻧﭽﻪ ﺭﺍ‬ ‫ﻣﺼﻠﺤﺖ ﻭﻗﺖ ﺩﺍﻧﻨﺪ ﻣﻌﻤﻮﻝ ﺩﺍﺭﻧﺪ‪.‬‬

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‫ﺑﻪ ﻫﻤﻴﻦ ﻧﺤﻮ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﭼﻨﺪ ﻣﻮﺭﺩ ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﮥ ﺧﻮﺩ ﻣﺮﺟﻌﻴّﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬

‫ﺭﺍ ﺗﺄﻳﻴﺪ ﻭ ﻭﻇﺎﻳﻒ ﻭ ﻣﺴﺌﻮﻟﻴّﺖﻫﺎﻳﺶ ﺭﺍ ﻣﻘ ّﺮﺭ ﺩﺍﺷﺘﻪﺍﻧﺪ‪:‬‬

‫ﮐﻞ‬ ‫ﮐﻞ ﺧﻴﺮ ﻭ ﻣﺼﻮﻧﴼ ﻣﻦ ّ‬ ‫ﺍ ّﻣﺎ ﺑﻴﺖ ﻋﺪﻝ ﺍﻟّﺬﻯ ﺟﻌﻠﻪ ﺍﻪﻠﻟ ﻣﺼﺪﺭ ّ‬ ‫ﮐﻞ ﺧﻄﺎ‪...‬ﺍﻳﻦ ﻣﺠﻤﻊ ﻣﺮﺟﻊ ّ‬

‫ﻣﺆﺳﺲ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﮑﺎﻣﻰ ﮐﻪ ﺩﺭ ﻧﺼﻮﺹ ﺍﻟﻬﻰ ﻣﻮﺟﻮﺩ ﻧﻪ ﻭ ﺟﻤﻴﻊ ﻣﺴﺎﺋﻞ ﻣﺸﮑﻠﻪ‬ ‫ﺍﻣﻮﺭ ﺍﺳﺖ ﻭ ّ‬

‫ﻣﻘﺪﺱ ﺍﻳﻦ ﻣﺠﻠﺲ ﻭ ﻋﻀﻮ ﺍﻋﻈﻢ ﻣﻤﺘﺎﺯ‬ ‫ﺣﻞ ﮔﺮﺩﺩ ﻭ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺭﺋﻴﺲ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺠﻠﺲ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫‪٨٨‬‬ ‫ﻻﻳﻨﻌﺰﻝ‪.‬‬ ‫ﻧﺺ ﺍﺳﺖ‪.‬‬ ‫ﻫﺮﭼﻪ ﺗﻘ ّﺮﺭ ﻳﺎﺑﺪ ﻫﻤﺎﻥ ﻣﺎﻧﻨﺪ ّ‬

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‫‪...‬ﭼﻮﻥ ﺑﻴﺖ ﻋﺪﻝ ﻭﺍﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺍﺯ ﻣﻌﺎﻣﻼﺕ ﺍﺳﺖ ﻧﺎﺳﺦ ﺁﻥ ﻣﺴﺎﺋﻞ ﻧﻴﺰ ﺗﻮﺍﻧﺪ‬ ‫ﺑﻮﺩ‪.‬‬

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‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﻓﻘﺮﺍﺕ ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﺑﻪ ﻟﺴﺎﻥ ﻗﺎﻃﻊ ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﮐﻪ ﺩﻭ ﺟﺎﻧﺸﻴﻦ‬

‫ﻻﻳﻨﻔﮏ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺍﻃﺎﻋﺖ ﮐﻨﻨﺪ‪:‬‬ ‫ّ‬

‫ﮐﻞ ﻣﺨﺎﻟﻒ ﻓﻰ ﺿﻼﻝ‬ ‫ﮐﻞ ﺍﻗﺘﺒﺎﺱ ﺍﺯ ﻣﺮﮐﺰ ﺍﻣﺮ ﻭ ﺑﻴﺖ ﻋﺪﻝ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﺎ ﻋﺪﺍ ﻫﻤﺎ ّ‬ ‫ﺑﺎﻳﺪ ّ‬ ‫ﻣﺒﻴﻦ‪.‬‬

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‫ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ "ﻫﻴﺌﺘﻰ ﮐﻪ ﺟﻬﺖ 'ﺗﮑﻤﻴﻞ' ﻭ 'ﺍﺟﺮﺍﻯ' ﻗﻮﺍﻧﻴﻦ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫‪٩٢‬‬ ‫ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻘﺮﺭ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ" ﺗﻮﺻﻴﻒ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻧﻪ ﺗﻨﻬﺎ ﻗﺪﺭﺕ ﻭﺿﻊ ﻗﻮﺍﻧﻴﻦ ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﮐﻪ ﺩﺭ‬

‫ﻧﺼﻮﺹ ﺑﻴﺎﻥ ﻧﺸﺪﻩ ‪ -‬ﻳﻌﻨﻰ "ﺗﮑﻤﻴﻞ" ‪ -‬ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺗﻔﻮﻳﺾ ﺷﺪﻩ‪ ،‬ﺑﻠﮑﻪ ﺑﻪ ﻫﻤﭽﻨﻴﻦ ﻗﺪﺭﺕ "ﺍﺟﺮﺍﻯ" ﻗﻮﺍﻧﻴﻨﻰ‬

‫ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺻﺮﻳﺤﴼ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻧﻴﺰ ﺑﻪ ﺁﻥ ﻭﺍﮔﺬﺍﺭ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻭﻋﻮﺩ ﺷﻤﻮﻝ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﮐﺪﺍﻣﺴﺖ؟‬

‫ﻣﺜﺎﻝﻫﺎﻯ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰﺗﻮﺍﻥ ﻳﺎﻓﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﻭﻋﺪﮤ ﺍﻟﻬﺎﻡ‬

‫ﺍﻟﻬﻰ‪ ،‬ﻫﺪﺍﻳﺖ ﻭ ﺻﻴﺎﻧﺖ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﺍﻳﻦ ﻧﺼﻮﺹ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬ ‫ﺍﻧّﻪ ﻳﻠﻬﻤﻬﻢ ]ﺍﻣﻨﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ[ ﻣﺎ ﻳﺸﺎء ﻭ ﻫﻮ ﺍﻟﻤﺪﺑّﺮ ﺍﻟﻌﻠﻴﻢ‪.‬‬

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‫ﻣﻘﺪﺱ ﻭ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﮐﻪ ﺑﻪ ﺍﻧﺘﺨﺎﺏ ﻋﻤﻮﻡ ﺗﺄﺳﻴﺲ ﻭ ﺗﺸﮑﻴﻞ ﺷﻮﺩ ﺩﺭ‬ ‫ﻓﺮﻉ ّ‬ ‫ّ‬ ‫ﺗﺤﺖ ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ ﺟﻤﺎﻝ ﺍﺑﻬﻰ ﻭ ﺣﺮﺍﺳﺖ ﻭ ﻋﺼﻤﺖ ﻓﺎﺋﺾ ﺍﺯ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺭﻭﺣﻰ ﻟﻬﻤﺎ‬ ‫ﺍﻟﻔﺪﺍﺳﺖ ﺁﻧﭽﻪ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻣﻦ ﻋﻨﺪ ﺍﻪﻠﻟ ﺍﺳﺖ‪.‬‬

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‫ﮐﻞ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻭ ﻫﺮ ﻣﺴﺌﻠﮥ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ‪ .‬ﺑﻴﺖ ﻋﺪﻝ‬ ‫ﻣﺮﺟﻊ ّ‬

‫ﺁﻧﭽﻪ ﺑﺎﻻﺗّﻔﺎﻕ ﻭ ﻳﺎ ﺑﺎﮐﺜﺮﻳﺖ ﺁﺭﺍء ﺗﺤ ّﻘﻖ ﻳﺎﺑﺪ ﻫﻤﺎﻥ ﺣﻖ ﻭ ﻣﺮﺍﺩﺍﻪﻠﻟ ﺍﺳﺖ ﻣﻦ ﺗﺠﺎﻭﺯ ﻋﻨﻪ ﻓﻬﻮ‬

‫ﻣﻤﻦ‬ ‫ﺍﺣﺐ ﺍﻟﺸﻘﺎﻕ ﻭ ﺍﻇﻬﺮﺍﻟﻨّﻔﺎﻕ ﻭ ﺍﻋﺮﺽ ﻋﻦ ﺭﺏ ﺍﻟﻤﻴﺜﺎﻕ ﻭﻟﻰ ﻣﺮﺍﺩ ﺑﻴﺖﺍﻟﻌﺪﻝ‬ ‫ّ‬ ‫ﻋﻤﻮﻣﻴﺴﺖ‪...‬‬

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‫ﻫﻤﭽﻪ ﻣﻼﺣﻈﻪ ﻧﺸﻮﺩ ﮐﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﻔﮑﺮ ﻭ ﺭﺃﻯ ﺧﻮﻳﺶ ﻗﺮﺍﺭﻯ ﺩﻫﻨﺪ ﺍﺳﺘﻌﻔﺮ ﺍﻪﻠﻟ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬

‫ﺍﻋﻈﻢ ﺑﻪ ﺍﻟﻬﺎﻡ ﻭ ﺗﺄﻳﻴﺪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻗﺮﺍﺭ ﻭ ﺍﺣﮑﺎﻡ ﺟﺎﺭﻯ ﻧﻤﺎﻳﺪ ﺯﻳﺮﺍ ﺩﺭ ﺗﺤﺖ ﻭ ﻗﺎﻳﺖ ﻭ ﺣﻤﺎﻳﺖ‬

‫ﮐﻞ ﺍﺳﺖ ﺍﺑﺪﴽ‬ ‫ﻭ ﺻﻴﺎﻧﺖ ﺟﻤﺎﻝ ﻗﺪﻡ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﻗﺮﺍﺭ ﺩﻫﺪ ﺍﺗّﺒﺎﻋﺶ ﻓﺮﺽ ﻭ ﻣﺴﻠّﻢ ﻭ ﻭﺍﺟﺐ ﺑﺮ ّ‬ ‫ﻣﻔ ّﺮﻯ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﻧﻪ‪.‬‬

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‫ﻗﻞ ﻳﺎ ﻗﻮﻡ ﺍ ّﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻻٔﻋﻈﻢ ﺗﺤﺖ ﺟﻨﺎﺡ ﺭﺑّﮑﻢ ﺍﻟ ّﺮﺣﻤﻦ ﺍﻟّﺮﺣﻴﻢ ﺍﻯ ﺻﻮﻧﻪ ﻭ ﺣﻤﺎﻳﺘﻪ ﻭ‬

‫ﺍﻟﻄﺎﻫﺮﺓ ﻭ ﺍﻟﺜّﻠّﺔ‬ ‫ﺍﻟﻄﻴّﺒﺔ ّ‬ ‫ﺣﻔﻈﻪ ﻭ ﮐﻼﺋﺘﻪ ﻻٔﻧّﻪ ﺍﻣﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﻤﻮﻗﻨﻴﻦ ﺑﺎﻃﺎﻋﺔ ﺗﻠﮏ ﺍﻟﻌﺼﺒﺔ ّ‬ ‫ﺍﻟﻤﻘﺪﺳﺔ ﺍﻟﻘﺎﻫﺮﺓ ﻓﺴﻠﻄﻨﺘﻬﺎ ﻣﻠﮑﻮﺗﻴّﺔ ﺭﺣﻤﺎﻧﻴّﺔ ﻭ ﺍﺣﮑﺎﻣﻬﺎ ﺍﻟﻬﺎﻣﻴّﺔ ﺭﻭﺣﺎﻧﻴّﺔ‪.‬‬ ‫ّ‬

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‫ﺍﻛﺜﺮﻳّﺖ ﺁﺭﺍ ﺁﻧﭽﻪ ﺑﻴﺎﻥ ﻛﻨﺪ ﺻﺮﻑ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺗﺤﺖ ﺣﻤﺎﻳﺖ ﻭ‬

‫ﻋﺼﻤﺖ ﻭ ﻋ ّﻔﺖ ﺳﻠﻄﺎﻥ ﺍﺣﺪﻳّﺘﺴﺖ ﻭ ﺍﻭ ﺭﺍ ﺻﻴﺎﻧﺖ ﺍﺯ ﺧﻄﺎ ﻓﺮﻣﺎﻳﺪ ﻭ ﺩﺭ ﻇﻞ ﺟﻨﺎﺡ ﻋ ّﻔﺖ ﻭ‬

‫ﻋﺼﻤﺖ ﺧﻮﻳﺶ ﻣﺤﺎﻓﻈﻪ ﻧﻤﺎﻳﺪ ﻫﺮ ﻛﺲ ﻣﺨﺎﻟﻔﺖ ﻛﻨﺪ ﻣﺮﺩﻭﺩ ﮔﺮﺩﺩ ﻭ ﻋﺎﻗﺒﺖ ﻣﻘﻬﻮﺭ ﺷﻮﺩ‪.‬‬

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‫ﺑﻌﻀﻰ ﺍﺯ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺍﺻﻠﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﮐﺪﺍﻣﻨﺪ؟‬ ‫ﺩﺭ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﮐﻪ ﻣﺴﺌﻮﻟﻴّﺖﻫﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﺧﻼﺻﻪ ﺷﺮﺡ‬

‫ﻣﻰﺩﻫﺪ‪ ،‬ﭼﻨﻴﻦ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﺼﺪﺭ ﻭﺣﻰ ﺍﻟﻬﻰ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺍﻓﺨﻢ ﻭ ﻣﻄﻠﻊ ﺍﻣﺮ ﻭ ﻣﻨﺸﺄ ﻋﺪﻝ ﻭ ﺭﺍﻓﻊ ﺻﻠﺢ‬

‫ﺍﻋﻈﻢ ﻭ ﺑﺎﻧﻰ ﻧﻈﻢ ﺑﺪﻳﻊ ﺩﺭ ﺍﻧﺠﻤﻦ ﺑﻨﻰﺁﺩﻡ ﻭ ﻣﻨﺒﻊ ﺍﻟﻬﺎﻡ ﻭ ﻭﺍﺿﻊ ﺍﺳﺎﺱ ﻣﺪﻧﻴّﺖ ﺍﻟﻬﻴّﻪ ﺩﺭ ﻋﺎﻟﻢ‬

‫ﻭ ﻣﺆﻟّﻒ ﻗﻠﻮﺏ ﻭ ﻣﺤﻴّﻰ ﺍﻣﻢ ﻭ ﺩﺍﻭﺭ ﮐﺮﺩﮔﺎﺭ ﻭ ﺷﺎﺭﻉ ﺍﻣﺮ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺘﻘﺮﺍﺭ ﻣﻠﮑﻮﺕ ﺍﻪﻠﻟ ﺭﺍ ﺩﺭ‬ ‫ﺑﺴﻴﻂ ﻏﺒﺮﺍ ﺍﻋﻼﻥ ﻭ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻣﺶ ﺭﺍ ﻧﺎﺯﻝ ﻭ ﺍﺻﻮﻟﺶ ﺭﺍ ﻣﻌﻴّﻦ ﻭ‬ ‫ﻣﺆﺳﺴﺎﺗﺶ ﺭﺍ ﺍﻳﺠﺎﺩ‬ ‫ّ‬

‫ﻓﺮﻣﻮﺩ ﻭ ﺑﺮﺍﻯ ﺁﻧﮑﻪ ﻗﻮﺍﻯ ﻗﺪﺳﻴّﻪ ﻣﻨﺒﻌﺜﻪ ﺍﺯ ﻇﻬﻮﺭ ﺍﻋﻈﻤﺶ ﺍﺯ ﻣﺠﺮﺍﻯ ﺻﺤﻴﺢ ﻭ ﺩﺭ ﺟﻬﺖ‬

‫ﻣﻘﺼﻮﺩ ﻫﻢ ﭼﻨﺎﻥ ﺳﺮﻳﺎﻥ ﻭ ﺟﺮﻳﺎﻥ ﻳﺎﺑﺪ ﺍﺳﺎﺱ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﻣﺘﻴﻨﻰ ﺭﺍ ﺑﻨﻴﺎﺩ ﻧﻬﺎﺩ ﮐﻪ ﻗ ّﻮﮤ‬

‫ﺩﺍﻓﻌﻪﺍﺵ ﻣﺘﺘﺎﺑﻌﴼ ﺩﺭ ﺩﻭﺭﮤ ﻣﺮﮐﺰ ﻣﻴﺜﺎﻕ ﻭ ﺩﻭﺭﮤ ﻭﻻﻳﺖ ﺍﻣﺮ ﻧﻴّﺮ ﺁﻓﺎﻕ ﺿﺎﻣﻦ ﺍﺻﺎﻟﺖ ﻭ ﮐﺎﻓﻞ‬

‫ﺗﻘﺪﻡ ﺟﻬﺎﻧﮕﻴﺮ ﺁﺋﻴﻦ ﻧﺎﺯﻧﻴﻨﺶ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻭﺣﺪﺕ ﺍﺻﻠﻴّﮥ ﺍﻣﺮ ﻣﺒﻴﻨﺶ ﺑﻮﺩﻩ ﻭ ﺑﺎﻋﺚ ﺗﺮ ّﻗﻰ ﻭ ّ‬

‫‪٩٨‬‬

‫ﺑﻌﻀﻰ ﺍﺯ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻭ ﻭﻇﺎﻳﻒ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺮﺟﻊ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬ ‫‪ .١‬ﻭﺿﻊ ﻗﻮﺍﻧﻴﻦ ﺟﺪﻳﺪ‬ ‫‪...‬ﻫﺮ ﻣﺴﺌﻠﮥ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ‪...‬‬

‫‪٩٩‬‬

‫ﻣﺴﺎﺋﻞ ﮐﻠّﻴّﻪ ﮐﻪ ﺍﺳﺎﺱ ﺷﺮﻳﻌﺔ ﺍﻪﻠﻟ ﺍﺳﺖ ﻣﻨﺼﻮﺹ ﺍﺳﺖ ﻭﻟﻰ ﻣﺘﻔ ّﺮﻋﺎﺕ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﻭ‬

‫ﺗﺒﺪﻝ ﺍﺯ ﺧﺼﺎﺋﺺ ﻭ ﻟﻮﺍﺯﻡ‬ ‫ﺣﮑﻤﺖ ﺍﻳﻦ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺯﻣﺎﻥ ﺑﺮ ﻳﮏ ﻣﻨﻮﺍﻝ ﻧﻤﺎﻧﺪ ﺗﻐﻴّﺮ ﻭ ّ‬

‫ﺍﻣﮑﺎﻥ ﻭ ﺯﻣﺎﻥ ﻭ ﻣﮑﺎﻥ ﺍﺳﺖ ﻟﻬﺬﺍ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﻪ ﻣﻘﺘﻀﺎﻯ ﺍﻳﻦ ﻣﺠﺮﻯ ﻣﻰﻧﻤﺎﻳﻨﺪ‪.‬‬

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‫‪ .۲‬ﺍﺳﺘﻨﺒﺎﻁ ﺍﺯ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ‬

‫‪٥٠‬‬

‫ﺣﺎﻝ ﺍﺳﺘﻨﺒﺎﻁ ﺭﺍﺟﻊ ﺑﻪ ﻫﻴﺌﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﺳﺖ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﻭ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻓﺮﺍﺩ ﻋﻠﻤﺎ ﺭﺍ ﺣﮑﻤﻰ‬

‫ﻧﻪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺩﺭ ﺗﺤﺖ ﺗﺼﺪﻳﻖ ﺑﻴﺖ ﻋﺪﻝ ﺩﺭ ﺁﻳﺪ ﻭ ﻓﺮﻕ ﻫﻤﻴﻦ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﺳﺘﻨﺒﺎﻁ ﻭ ﺗﺼﺪﻳﻖ‬

‫ﻫﻴﺌﺖ ﺑﻴﺖ ﻋﺪﻝ ﮐﻪ ﺍﻋﻀﺎﻳﺶ ﻣﻨﺘﺨﺐ ﻭ ﻣﺴﻠّﻢ ﻋﻤﻮﻡ ﻣﻠّﺖ ﺍﺳﺖ ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﻧﻤﻰﮔﺮﺩﺩ‬ ‫ﻭﻟﻰ ﺍﺯ ﺍﺳﺘﻴﺒﺎﻁ ﺍﻓﺮﺍﺩ ﻋﻠﻤﺎ ﺣﮑﻤﴼ ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺑﺎﻋﺚ ﺗﻔﺮﻳﻖ ﻭ ﺗﺸﺘﻴﺖ ﻭ ﺗﺒﻌﻴﺾ‬

‫ﻣﻀﻤﺤﻞ ﺷﻮﺩ ﻭ ﺑﻨﻴﺎﻥ ﺷﺮﻳﻌﺔ ﺍﻪﻠﻟ ﻣﺘﺰﻟﺰﻝ‬ ‫ﮔﺮﺩﺩ ﻭ ﻭﺣﺪﺕ ﮐﻠﻤﻪ ﺑﺮ ﻫﻢ ﺧﻮﺭﺩ ﻭ ﺍﺗّﺤﺎﺩ ﺩﻳﻦ ﺍﻪﻠﻟ‬ ‫ّ‬ ‫ﮔﺮﺩﺩ‪.‬‬

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‫‪ .٣‬ﺣﻞّ ﻣﺸﮑﻼﺕ ﻭ ﻣﺴﺎﺋﻞ ﻣﺒﻬﻤﻪ‬ ‫ﻭ ﺁﻥ ﺍﻋﻀﺎء ﺩﺭ ﻣﺤﻠّﻰ ﺍﺟﺘﻤﺎﻉ ﮐﻨﻨﺪ ﻭ ﺩﺭ ﺁﻧﭽﻪ ﺍﺧﺘﻼﻑ ﻭﺍﻗﻊ ﻳﺎ ﻣﺴﺎﺋﻞ ﻣﺒﻬﻤﻪ ﻭ ﻳﺎ ﻣﺴﺎﺋﻞ ﻏﻴﺮ‬ ‫ﻧﺺ ﺍﺳﺖ‪.‬‬ ‫ﻣﻨﺼﻮﺻﻪ ﻣﺬﺍﮐﺮﻩ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﺮ ﭼﻪ ﺗﻘ ّﺮﺭ ﻳﺎﺑﺪ ﻫﻤﺎﻥ ﻣﺎﻧﻨﺪ ّ‬

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‫‪ .۴‬ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﻭ ﺣﻞّ ﻣﺸﮑﻼﺕ‬ ‫ﺍﻟﺤﻤﺪ ﻪﻠﻟ ﺩﺭ ﺍﻣﺮ ﻣﺒﺎﺭﻙ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺑﻮﺍﺏ ﻣﺴﺪﻭﺩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺮﺟﻊ ﻣﺨﺼﻮﺹ ﺗﻌﻴﻴﻦ ﺷﺪﻩ‬

‫ﺣﻼﻝ ﺟﻤﻴﻊ ﻣﺸﻜﻼﺕ ﺍﺳﺖ ﻭ ﺩﺍﻓﻊ ﺟﻤﻴﻊ ﺍﺧﺘﻼﻑ ﻭ‬ ‫ﺍﺳﺖ ﻛﻪ ﺍﻥ ﻣﺮﺟﻊ ﻣﺨﺼﻮﺹ ّ‬

‫ﻫﻤﭽﻨﻴﻦ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺩﺍﻓﻊ ﺟﻤﻴﻊ ﺍﺧﺘﻼﻑ ﺍﺳﺖ ﺁﻧﭽﻪ ﺑﻴﺖ ﻋﺪﻝ ﺑﮕﻮﻳﺪ ﻗﺒﻮﻝ ﻭ ﻫﺮ‬

‫ﻧﻔﺴﻰ ﻣﺨﺎﻟﻔﺖ ﻧﻤﺎﻳﺪ ﻣﺮﺩﻭﺩ‪ ،‬ﻭﻟﻰ ﻫﻨﻮﺯ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﻛﻪ ﺷﺎﺭﻋﺴﺖ ﺗﺎﺳﻴﺲ ﻧﺸﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬

‫‪١٠٣‬‬

‫ﻣﮕﺬﺍﺭﻳﺪ ﻧﻔﺴﻰ ﺭﺧﻨﻪ ﻛﻨﺪ ﻭ ﺍﻟﻘﺎء ﻓﺘﻨﻪ ﻧﻤﺎﻳﺪ ﺍﮔﺮ ﺍﺧﺘﻼﻑ ﺁﺭﺍﺋﻰ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﺑﻴﺖ ﻋﺪﻝ‬

‫ﺣﻞ ﻣﺸﻜﻼﺕ ﻓﺮﻣﺎﻳﺪ‪.‬‬ ‫ﺍﻋﻈﻢ ﻓﻮﺭﺍ ّ‬

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‫‪ .۵‬ﺗﻮﺿﻴﺢ ﻭ ﺗﺸﺮﻳﺢ ﻣﺴﺎﺋﻞ‬ ‫‪...‬ﺩﺭ ﻣﻮﺭﺩ ﻣﺎﻫﻴّﺖ ﻭ ﺣﻮﺯﮤ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣﺤﮑﻤﮥ ﮐﺒﺮﺍﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ‪ ،‬ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﻭ ﻣﺴﺎﺋﻞ ﻣﺸﺎﺑﻪ‬

‫ﺑﺎﻳﺪ ﺑﻪ ﻭﺳﻴﻠﮥ ﺑﻴﺖﺍﻟﻌﺪﻝﺍﻋﻈﻢ ﺗﻮﺿﻴﺢ ﻭ ﺗﺸﺮﻳﺢ ﮔﺮﺩﺩ ﺯﻳﺮﺍ ﺑﺮ ﻭﻓﻖ ﺩﺳﺘﻮﺭﺍﺕ ﻣﺼﺮﺣﮥ ﺣﻀﺮﺕ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻫﻤﮥ ﻣﺴﺎﺋﻞ‬ ‫ﻣﻬﻢ ﻭ ﺍﺳﺎﺳﻰ ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﻣﺮﺟﻊ ﺍﺳﺖ‪.‬‬ ‫ّ‬

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‫‪ .۶‬ﺣﻔﻆ ﺭﻓﺎﻩ ﺍﻫﻞ ﻋﺎﻟﻢ‬ ‫ﺭﺟﺎﻝ ﺑﻴﺖ ﻋﺪﻝ ﺭﺍ ﻭﺻﻴّﺖ ﻣﻰﻧﻤﺎﻳﻴﻢ ﻭ ﺑﻪ ﺻﻴﺎﻧﺖ ﻭ ﺣﻔﻆ ﻋﺒﺎﺩ ﻭ ﺍﻣﺎء ﻭ ﺍﻃﻔﺎﻝ ﺍﻣﺮ‬ ‫ﻣﻰﻓﺮﻣﺎﻳﻴﻢ ﺑﺎﻳﺪ ﺩﺭ ﺟﻤﻴﻊ ﺍﺣﻮﺍﻝ ﺑﻪ ﻣﺼﺎﻟﺢ ﻋﺒﺎﺩ ﻧﺎﻇﺮ ﺑﺎﺷﻨﺪ‪.‬‬

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‫ﻣﺨﺘﺼﮥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪... :‬ﺍﺯ ﺟﻤﻠﻪ‪...‬ﺣﻔﻆ ﺣﻘﻮﻕ ﺷﺨﺼﻰ ﻭ ﺗﺄﻣﻴﻦ‬ ‫ﻭﻇﺎﻳﻒ ﻭ ﺍﺧﺘﻴﺎﺭﺍﺕ‬ ‫ّ‬

‫ﺍﺑﺘﮑﺎﺭ ﻭ ﺁﺯﺍﺩﻯ ﺍﻓﺮﺍﺩ ﺍﺳﺖ ﻭ ﺣﻔﻆ ﻧﺎﻣﻮﺱ ﻧﻔﻮﺱ ﻭ ﺗﺤﮑﻴﻢ ﻣﻤﺎﻟﮏ ﻭ ﺗﻌﻤﻴﺮ ﺑﻼﺩ‪.‬‬

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‫‪ .٧‬ﺷﺮﻭﻉ ﻭ ﻣﺪﻳﺮﻳّﺖ ﻧﻘﺸﻪﻫﺎﻯ ﺟﻬﺎﻧﻰ ﺍﻣﺮ ﺍﻪﻠﻟ‬ ‫ﻣﻮ ّﻓﻘﻴّﺖ ﺍﻳﻦ ﻣﺸﺮﻭﻉ ﮐﻪ ﺍﺯ ﻧﻈﺮ ﻭﺳﻌﺖ ﻋﻤﻞ ﺑﻰﺳﺎﺑﻘﻪ‪ ،‬ﺍﺯ ﻧﻈﺮ ﻣﺎﻫﻴّﺖ ﺑﻰﻧﻈﻴﺮ ﻭ ﺍﺯ ﻧﻈﺮ‬

‫ﺍﻣﮑﺎﻧﺎﺕ ﺭﻭﺣﺎﻧﻴﺶ ﻋﻈﻴﻢ ﺍﺳﺖ‪ ،‬ﺷﺮﻃﻰ ﺍﺳﺖ ﮐﻪ ﺷﺮﻭﻉ ﺍﻗﺪﺍﻣﺎﺗﻰ ﮐﻪ ﺩﺭ ﺳﺎﻝﻫﺎﻯ ﺑﻌﺪﻯ‬

‫ﻋﺼﺮ ﺗﮑﻮﻳﻦ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺗﻤﺎﻡ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ ﺭﺍ ﺩﺭ ﺑﺮ‬ ‫ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪ ،‬ﺑﻪ ﺁﻥ ﺑﺴﺘﮕﻰ ﺩﺍﺭﺩ؛ ﺍﻗﺪﺍﻣﺎﺗﻰ ﮐﻪ ﺧﻮﺩ ﻣﻘﺪ ّﻣﮥ ﺷﺮﻭﻉ ﻣﺸﺮﻭﻋﺎﺗﻰ ﺟﻬﺎﻧﻰ ﺩﺭ‬

‫ﻋﻬﻮﺩ ﺁﻳﻨﺪﮤ ﻫﻤﺎﻥ ﻋﺼﺮ ﺗﻮﺳﻂ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ ﻭ ﻧﺸﺎﻧﻪﺍﻯ ﺍﺯ ﺍﺗّﺤﺎﺩ ﻭ ﻫﻢﺁﻫﻨﮕﻰ‬ ‫ﻣﺤﺎﻓﻞ ﻣﻠّﻰ ﻭ ﺍﻗﺪﺍﻣﺎﺕ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬

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‫‪ .٨‬ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ ﺩﻳﻦ ﺍﻟﻬﻰ‬ ‫ﺩﻳﻦ ﺍﻟﻬﻰ‪...‬ﺍﻭﺳﺖ ﺳﺒﺐ ﺍﻋﻈﻢ ﺍﺯ ﺑﺮﺍﻯ ﺍﻳﻦ ﻋﻄﻴّﻪ ﮐﺒﺮﻯ ﮐﺄﺱ ﺯﻧﺪﮔﺎﻧﻰ ﺑﺨﺸﺪ ﻭ ﺣﻴﺎﺕ ﺑﺎﻗﻴﻪ‬

‫ﻋﻄﺎ ﻓﺮﻣﺎﻳﺪ ﻭ ﻧﻌﻤﺖ ﺳﺮﻣﺪﻳّﻪ ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ ﺭﺅﺳﺎﻯ ﺍﺭﺽ ﻣﺨﺼﻮﺹ ﺍﻣﻨﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﺍﻟﻬﻰ ﺩﺭ‬ ‫ﺻﻴﺎﻧﺖ ﺍﻳﻦ ﻣﻘﺎﻡ ﻭ ﻋﻠ ّﻮ ﻭ ﺣﻔﻆ ﺁﻥ ﺟﻬﺪ ﺑﻠﻴﻎ ﻣﺒﺬﻭﻝ ﺩﺍﺭﻧﺪ‪.‬‬

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‫ﻣﺆﺳﺴﺎﺕ ﺟﺪﻳﺪ ﺍﻳﺠﺎﺩ ﻧﻤﺎﻳﺪ؟‬ ‫ﺁﻳﺎ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﻰﺗﻮﺍﻧﺪ‬ ‫ّ‬ ‫ﺩﺭ ﻧﺎﻣﻪﺍﻯ ﺍﺯ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺧﻄﺎﺏ ﺑﻪ ﺍﺣﺒّﺎﻯ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺩﺭ ﺳﺎﻝ ‪ ،١٩٢۴‬ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﻣﺮﺣﻠﻪﺍﻯ‬ ‫ّ‬ ‫ﺭﺍ ﮐﻪ ﺩﺭ ﺁﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺗﺄﺳﻴﺲ ﺷﺪﻩ ﻭ ﻣﺴﺌﻮﻟﻴّﺖﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ ﭘﻴﺶﺑﻴﻨﻰ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬ ‫ﮐﻞ ﺍﮐﻨﺎﻑ ﻭ‬ ‫ﭼﻮﻥ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﺯ ﺣﻴّﺰ ﺁﻣﺎﻝ ﺑﻪ ﺣﻴّﺰ ﺷﻬﻮﺩ ﻭ ﻋﻤﻞ ﻗﺪﻡ ﻧﻬﺪ ﻭ ﺻﻴﺘﺶ ﺩﺭ ّ‬

‫ﺍﻗﺎﻟﻴﻢ ﻣﺮﺗﻔﻊ ﻭ ﻣﺸﺘﻬﺮ ﮔﺮﺩﺩ ﺁﻧﻮﻗﺖ ﺍﻳﻦ ﻫﻴﺌﺖ ﻣﺠﻠّﻠﻪ ﮐﻪ ﺑﺮ ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﻭ ﺭﺯﻳﻦ ﺗﻤﺎﻡ ﻣﻠّﺖ‬

‫ﻣﺴﺘﻤﺪ ﻭ ﻣﺴﺘﻔﻴﺾ ﺑﻪ ﻭﺿﻊ‬ ‫ﻣﺆﺳﺲ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻴّﻪ‬ ‫ﺑﻬﺎﺋﻰ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻣﺴﺘﻨﺪ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﻭ ﺍﺟﺮﺍﻯ ﻣﺸﺮﻭﻋﺎﺗﻰ ﻣﺘﻘﻨﻪ ﻭ ﺍﻗﺪﺍﻣﺎﺗﻰ ﮐﻠّﻴّﻪ ﻭ ﺗﺄﺳﻴﺴﺎﺗﻰ ﺑﺎﻫﺮﻩ ﭘﺮﺩﺍﺯﺩ ﻭ ﺑﻪ ﺍﻳﻦ ﻭﺍﺳﻄﻪ ﺍﻣﺮ ﺍﻪﻠﻟ‬ ‫ﺻﻴﺘﺶ ﺟﻬﺎﻧﮕﻴﺮ ﻭ ﻧﻮﺭﺵ ﻋﺎﻟﻢ ﺍﻓﺮﻭﺯ ﺷﻮﺩ‪.‬‬

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‫ﺁﻳﺎ ﻣﺼﻮﻥ ﺍﺯ ﺧﻄﺎ ﺑﻮﺩﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺣﻀﻮﺭ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺍﺳﺖ؟‬ ‫ّ‬

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‫ﺍﻧﺪﮎ ﺯﻣﺎﻧﻰ ﺑﻌﺪ ﺍﺯ ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺁﻥ ﻫﻴﺌﺖ ﻣﺴﺎﺋﻞ ﭼﻨﺪﻯ ﺭﺍ ﺭﺍﺟﻊ ﺑﻪ ﺭﺍﺑﻄﮥ ﺑﻴﻦ ﺑﻴﺖ‬

‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺭﻭﺷﻦ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﺩﺭ ﺑﺎﺭﮤ ﻣﺼﻮﻥ ﺍﺯ ﺧﻄﺎ ﺑﻮﺩﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ‬ ‫ّ‬

‫ﺍﻋﻈﻢ ﺩﺭ ﻏﻴﺎﺏ ﻳﮏ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺍﺳﺖ‪:‬‬ ‫ّ‬

‫ﻣﺼﻮﻥ ﺍﺯ ﺧﻄﺎ ﺑﻮﺩﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﮐﻪ ﺩﺭ ﺣﻮﺯﮤ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣﻘ ّﺮﺭﮤ ﺧﻮﺩ ﻋﻤﻞ ﻣﻰﻧﻤﺎﻳﺪ‪،‬‬

‫ﻣﺸﺮﻭﻁ ﺑﻪ ﺣﻀﻮﺭ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﺭ ﺑﻴﻦ ﺍﻋﻀﺎﻯ ﺁﻥ ﻧﮕﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮﭼﻪ ﺩﺭ ﺣﻮﺯﮤ ﺗﺒﻴﻴﻦ ﻭ‬ ‫ّ‬ ‫ﺗﻔﺴﻴﺮ ﻧﻈﺮﺍﺕ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻻﺯﻡﺍﻻﺟﺮﺍ ﻫﺴﺘﻨﺪ ﻭﻟﻰ ﺩﺭ ﻣﻮﺭﺩ ﺷﺮﮐﺖ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﺭ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﺸﺮﻳﻊ ﻗﻮﺍﻧﻴﻦ‪ ،‬ﻫﻤﻴﺸﻪ ﺗﺼﻤﻴﻢ ﻧﻬﺎﺋﻰ ﺑﺎ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ‪ .‬ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‬ ‫ّ‬ ‫ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻰﮐﻨﺪ‪:‬‬ ‫ﺗﺒﻴﻴﻨﺎﺕ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﺩﺭ ﺣﻮﺯﮤ ﻋﻤﻠﮑﺮﺩ ﺧﻮﻳﺶ‪ ،‬ﻫﻤﺎﻥ ﻣﺮﺟﻌﻴّﺖ ﻭ ﻻﺯﻡﺍﻻﺟﺮﺍ ﺑﻮﺩﻥ‬ ‫ّ‬ ‫ﺣﻖ ﻭ ﺍﻣﺘﻴﺎﺯ ﻣﻨﺤﺼﺮ ﺑﻪ ﻓﺮﺩ‬ ‫ﺭﺍ ﺩﺍﺭﺩ ﮐﻪ ﻗﻮﺍﻧﻴﻦ ﻣﺸﺮﻭﻋﮥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﮐﻪ ﺩﺍﺭﺍﻯ ّ‬

‫ﺣﮑﻢ ﻧﻤﻮﺩﻥ ﻭ ﺍﻇﻬﺎﺭ ﻧﻈﺮ ﻭﺗﺼﻤﻴﻢ ﻧﻬﺎﻳﻰ ﺩﺭ ﻣﻮﺭﺩ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﮑﺎﻣﻰ ﮐﻪ ﺣﻀﺮﺕ‬ ‫ﻣﺆﺳﺴﻪ ﻧﻪ‬ ‫ﺑﺎﻟﺼﺮﺍﺣﻪ ﻧﺎﺯﻝ ﻧﻔﺮﻣﻮﺩﻩﺍﻧﺪ‪ ،‬ﻣﻰﺑﺎﺷﺪ‪ .‬ﻫﻴﭻ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﺩﻭ‬ ‫ﺑﻬﺎءﺍﻪﻠﻟ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻘﺪﺱ ﻭ ﻣﻘ ّﺮﺭ ﺩﻳﮕﺮﻯ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﻭ ﻫﺮﮔﺰ ﻧﻴﺰ ﺗﺠﺎﻭﺯ ﻧﺨﻮﺍﻫﺪ ﻧﻤﻮﺩ‪.‬‬ ‫ﻣﻰﺗﻮﺍﻧﺪ ﺑﻪ ﻗﻠﻤﺮﻭ ّ‬

‫ﺣﻖ ﺑﻪ ﻫﺮ ﺩﻭ‬ ‫ﻫﻴﭻﮐﺪﺍﻡ ﺩﺭ ﮐﻢ ﮐﺮﺩﻥ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣﺨﺼﻮﺻﻪ ﻭ ﻣﺼ ّﺮﺣﻪﺍﻯ ﮐﻪ ﺍﺯ ﺟﺎﻧﺐ ّ‬

‫ﺍﻋﻄﺎ ﺷﺪﻩ ﺳﻌﻰ ﻧﺨﻮﺍﻫﺪ ﻧﻤﻮﺩ‪.‬‬

‫ﺍﮔﺮﭼﻪ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﻪ ﻋﻨﻮﺍﻥ ﺭﺋﻴﺲ ﺩﺍﺋﻤﻰ ﺁﻥ ﻫﻴﺄﺕ ﻋﻈﻴﻢﺍﻟﺸﺄﻥ ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﺍﺳﺖ‬ ‫ّ‬ ‫ﺣﻖ ﻣﻨﺤﺼﺮ ﺑﻪ ﻓﺮﺩ ﺗﺸﺮﻳﻊ ﺭﺍ ﺍﺯ ﺁﻥ ﺧﻮﺩ‬ ‫ﻭﻯ ﻫﺮﮔﺰ ﻧﻤﻰﺗﻮﺍﻧﺪ‪ ،‬ﺣﺘّﻰ ﺑﻪ ﻃﻮﺭ ﻣﻮ ّﻗﺖ‪ّ ،‬‬ ‫ﮐﻨﺪ‪ .‬ﺍﻭ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺗﺼﻤﻴﻢ ﺍﮐﺜﺮﻳّﺖ ﺍﻋﻀﺎﻯ ﻫﻤﮑﺎﺭ ﺧﻮﺩ ﺭﺍ ﻟﻐﻮ ﻧﻤﺎﻳﺪ ﻭﻟﻰ ﻣﺠﺒﻮﺭ‬ ‫ﻣﺠﺪﺩ ﻫﺮ ﻗﺎﻧﻮﻧﻰ ﮐﻪ ﻭﺟﺪﺍﻧﴼ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻣﺨﺎﻟﻒ ﺑﺎ ﻣﻔﻬﻮﻡ ﻭ ﺩﻭﺭ ﺍﺯ‬ ‫ﺍﺳﺖ ﺩﺭ ﺑﺮﺭﺳﻰ‬ ‫ّ‬

‫ﺭﻭﺡ ﺑﻴﺎﻧﺎﺕ ﻣﻨﺰﻟﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰﺑﺎﺷﺪ ﺍﺻﺮﺍﺭ ﻭﺭﺯﺩ‪.‬‬

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‫ﺁﻳﺎ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﻏﻴﺎﺏ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎ ﺧﻄﺮ ﻣﻨﺤﺮﻑ ﺷﺪﻥ ﺍﺯ ﺣﻮﺯﮤ ﺻﺤﻴﺢ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺧﻮﺩ ﻭ ﺑﺎﻟﻨّﺘﻴﺠﻪ‬ ‫ّ‬ ‫ﺍﺷﺘﺒﺎﻩ ﮐﺮﺩﻥ ﻣﻮﺍﺟﻪ ﺍﺳﺖ؟‬ ‫ﺣﻖ ﮔﺮﻓﺘﻦ ﺍﻳﻦ ﺗﺼﻤﻴﻢ‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻧﮑﺘﻪ ﻣﻰﺗﻮﺍﻧﺪ ﭘﻴﺶ ﺑﻴﺎﻳﺪ ﮐﻪ ﻫﻴﭻﮐﺲ ﺟﺰ‬ ‫ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ّ‬ ‫ﺳﺆﺍﻝ ﻓﻮﻕ‪ ،‬ﺑﺎ ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﻪ ﻣﻮﺟﻮﺩ ﺑﻮﺩﻩ ﻳﺎ ﻧﻪ‪ ،‬ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺁﻳﺎ ﻭﺿﻊ ﻗﺎﻧﻮﻥ ﺩﺭ ﻣﻮﺭﺩ ﺁﻥ ﻣﺴﺌﻠﻪ‬ ‫ﺭﺍ ﻧﺪﺍﺭﺩ ﮐﻪ ﺁﻳﺎ ﻣﺴﺌﻠﻪﺍﻯ ﻗﺒ ً‬ ‫ﻼ ﺩﺭ ﻧﺼﻮﺹ ّ‬

‫ﺩﺭ ﺣﻮﺯﮤ ﺍﺧﺘﻴﺎﺭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻗﺮﺍﺭﺩﺍﺭﺩ ﻳﺎ ﻧﻪ‪ .‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ﺍﻳﻦ ﺳﺆﺍﻝ ﭘﺎﺳﺦ ﺩﺍﺩﻩﺍﻧﺪ‪:‬‬

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‫‪...‬ﺑﺎﻳﺪ ﺳﻪ ﭼﻴﺰ ﺭﺍ ﺑﻪ ﺧﺎﻃﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪ :‬ﺍ ّﻭﻝ ﺁﻧﮑﻪ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﺩﻭﺭﮤ ﺳﻰ ﻭ‬ ‫ّ‬ ‫ﺷﺶ ﺳﺎﻟﮥ ﻭﻻﻳﺖ ﺧﻮﺩ‪ ،‬ﺗﻌﺪﺍﺩ ﺑﻴﺸﻤﺎﺭﻯ ﺍﺯ ﺍﻳﻦ ﺗﺒﻴﻴﻨﺎﺕ ﺭﺍ ﺗﻬﻴّﻪ ﻭ ﺑﻪ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ‬ ‫ﺍﻃﻼﻉ ﺍﺣﺒّﺎ ﺭﺳﻴﺪﻩ‬ ‫ﻼ ﺑﻪ ّ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﻧﻔﺲ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺿﻤﻴﻤﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻗﺒ ً‬

‫ﺍﺳﺖ‪ ،‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻗﺒﻞ ﺍﺯ ﻗﺎﻧﻮﻥﮔﺰﺍﺭﻯ ﺭﺍﺟﻊ ﺑﻪ ﻫﺮ ﻣﻮﺿﻮﻋﻰ‪ ،‬ﺑﻪ ﻣﻄﺎﻟﻌﮥ ﺩﻗﻴﻖ ﺁﺛﺎﺭ‬

‫ﻣﻘﺪﺳﻪ ﻭ ﺗﺒﻴﻴﻨﺎﺕ ﻣﺮﺑﻮﻃﻪ ﻣﻰﭘﺮﺩﺍﺯﺩ‪ .‬ﺩ ّﻭﻡ ﺁﻧﮑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﮐﻪ ﺧﻮﺩ ﺑﻪ ﺩﺭﻳﺎﻓﺖ‬ ‫ّ‬ ‫ﻫﺪﺍﻳﺎﺕ ﺍﻟﻬﻰ ﺍﻃﻤﻴﻨﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺧﻮﺑﻰ ﺍﺯ ﻏﻴﺎﺏ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺁﮔﺎﻫﻰ ﺩﺍﺷﺘﻪ ﻭ‬ ‫ّ‬ ‫ﺩﺭ ﺗﻤﺎﻣﻰ ﺍﻣﻮﺭ ﻣﺮﺑﻮﻁ ﺑﻪ ﺗﺸﺮﻳﻊ‪ ،‬ﻓﻘﻂ ﺩﺭ ﺣﻮﺯﮤ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩ‪ ،‬ﺣﻮﺯﻩﺍﻯ ﮐﻪ ﺣﻀﺮﺕ‬

‫ﻣﺸﺨﺺ’ ﺗﻮﺻﻴﻒ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ ،‬ﻋﻤﻞ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﺳ ّﻮﻡ‬ ‫ﻼ‬ ‫ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﺎ ﺍﻃﻤﻴﻨﺎﻥ ﺁﻥ ﺭﺍ ‘ﮐﺎﻣ ً‬ ‫ّ‬ ‫ّ‬ ‫ﺁﻧﮑﻪ ﻧﺒﺎﻳﺪ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺭﺍ ﺩﺭ ﻣﻮﺭﺩ ﺍﻳﻦ ﺩﻭ ﻣﺆ ّﺳﺴﻪ ﻓﺮﺍﻣﻮﺵ ﻧﻤﺎﻳﻴﻢ ﮐﻪ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ‬ ‫ﻣﺆﺳﺴﻪ ﻧﻪ ﻣﻰﺗﻮﺍﻧﺪ ﻭ ﻧﻪ ﻣﻰﺧﻮﺍﻫﺪ ﮐﻪ ﻫﺮﮔﺰ ﺑﻪ ﻗﻠﻤﺮﻭ ّ‬ ‫ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪" :‬ﻫﻴﭻ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﺩﻭ ّ‬ ‫ﻭ ﻣﻘ ّﺮﺭ ﺩﻳﮕﺮﻯ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ‪".‬‬

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‫ﻳﻨﻔﮏ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻫﻨﻮﺯ ﻫﻢ ﻏﻴﺮ ﻗﺎﺑﻞ ﺍﻧﻔﮑﺎﮎ ﻫﺴﺘﻨﺪ؟‬ ‫ﻣﺆﺳﺴﮥ ﻻ‬ ‫ﺁﻳﺎ ﺩﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺆﺳﺴـﮥ ﻭﻻﻳـﺖ ﺍﻣـﺮ ﺍﻪﻠﻟ ﻭ ﻳـﺎ ﺍﺯ‬ ‫ﺣﻀﺮﺕ‬ ‫ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐـﻪ ﻧﻈـﻢ ﺟﻬـﺎﻧﻰ ﺣﻀـﺮﺕ ﺑﻬـﺎءﺍﻪﻠﻟ ﻧﻤـﻰﺗﻮﺍﻧـﺪ ﺍﺯ ّ‬ ‫ّ‬ ‫ﻣﺆﺳﺴــﻪ ﺭﺍ "ﻏﻴــﺮ ﻗﺎﺑــﻞ ﺍﻧﻔﮑــﺎﮎ"‪ ١١٣‬ﺩﺍﻧﺴــﺘﻪ ﻭ ﻣــﻰﻓﺮﻣﺎﻳﻨــﺪ ﮐــﻪ "ﺑـﻪ‬ ‫ّ‬ ‫ﻣﺆﺳﺴـﮥ ﺑﻴــﺖ ﺍﻟﻌــﺪﻝ ﺍﻋﻈــﻢ "ﺟــﺪﺍ" ﺷــﻮﺩ‪ .‬ﺍﻳــﻦ ﺩﻭ ّ‬

‫ﻃﻮﺭ ﺩﺍﺋﻢ ﻭ ﺍﺳﺎﺳﻰ ﺩﺭ ﻫﺪﻑﻫﺎﻯ ﺧﻮﺩ ﻣﺘّﺤﺪ ﻫﺴﺘﻨﺪ"‪.‬‬

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‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ‪ ،‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻧﺎﻗﺺ ﺷﺪﻩ ﻭ ﺑﻪ ﻃﻮﺭ ﺩﺍﺋﻢ ﺍﺯ ﺁﻥ‬ ‫ﺟﺪﺍ ﺍﺯ‬ ‫ّ‬

‫ﺍﺻﻞ ﻭﺭﺍﺛﺖ ﮐﻪ‪ ،‬ﺑﺮ ﻃﺒﻖ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﻫﻤﻮﺍﺭﻩ ﻣﻮﺭﺩ ﺣﻤﺎﻳﺖ ﺣﮑﻢ ﺍﻟﻬﻰ ﺑﻮﺩﻩ‬ ‫ﻣﺤﺮﻭﻡ ﺧﻮﺍﻫﺪ ﮔﺸﺖ‪.‬‬

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‫ﻣﺪﻋﻴﺎﻥ ﮐﺎﺫﺏ ﻭﻻﻳﺖ‪ ،‬ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺍﻳﻦ ﺍﺷﺨﺎﺹ‬ ‫ﺍﻳﻦ ﺑﻴﺎﻥ ﺍﻏﻠﺐ ﺗﻮﺳﻂ ﻧﺎﻗﻀﻴﻦ‪ّ ،‬‬

‫ﺍﺷﺘﺒﺎﻫﴼ ﻣﻘﺼﻮﺩ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺭﺍ ﺍﺧﻄﺎﺭﻯ ﺩﺭ ﻣﻮﺭﺩ ﻋﻤﻞ ﮐﺮﺩ ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﺪﻭﻥ ﻳﮏ ﻭﻟﻰ ﺍﻣﺮ ﺩﺭ ﻗﻴﺪ ﺣﻴﺎﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻰﺍﻧﮕﺎﺭﻧﺪ‪ .‬ﻭﻟﻴﮑﻦ ﺍﺯ ﭘﺎﺭﺍﮔﺮﺍﻑ ﺑﻌﺪﻯ ﮐﻪ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ — ﺩﺭ ﺯﻣﺎﻧﻰ ﺑﻴﺶ ﺍﺯ ﺳﻰ ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺑﻴﺖ‬ ‫ّ‬ ‫ﻣﺆﺳﺴﮥ‬ ‫ﺩﻭ‬ ‫ﺍﻳﻦ‬ ‫ﻫﻤﺒﺴﺘﮕﻰ‬ ‫ﺑﻴﺎﻥ‬ ‫ﺻﺮﻓﴼ‬ ‫ﻣﺒﺎﺭﮎ‬ ‫ﻣﻨﻈﻮﺭ‬ ‫ﮐﻪ‬ ‫ﺷﻮﺩ‬ ‫ﺍﻟﻌﺪﻝ ﺗﺸﮑﻴﻞ ﺑﺸﻮﺩ — ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺩﻳﺪﻩ ﻣﻰ‬ ‫ّ‬

‫ﻻﻳﻨﻔﮏ ﻭ ﺍﻳﻨﮑﻪ ﻫﺮ ﺩﻭ ﺟﺰﺋﻰ ﺍﺯ ﻧﻈﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰﺑﺎﺷﻨﺪ‪ ،‬ﺑﻮﺩﻩ ﺍﺳﺖ‪:‬‬

‫ﺟﺪﺍ ﺍﺯ‬ ‫ﻣﺆﺳﺴﻪﺍﻯ ﮐﻪ ﻭﺟﻮﺩﺵ ﺑﻪ ﻫﻤﺎﻥ ﺍﻧﺪﺍﺯﻩ ﺿﺮﻭﺭﻯ ﻣﻰﺑﺎﺷﺪ —‬ ‫ﻣﺆﺳﺴﮥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ —‬ ‫ّ‬ ‫ّ‬

‫ﻫﻤﺎﻥ ﺳﻴﺴﺘﻤﻰ ﮐﻪ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﺩﺭ ﻋﻤﻠﮑﺮﺩ ﺧﻮﺩ ﺩﭼﺎﺭ‬

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‫ﻓﻠﺞ ﺷﺪﻩ ﻭ ﻗﺎﺩﺭ ﺑﻪ ﺭﻓﻊ ﮐﻤﺒﻮﺩﻯ ﮐﻪ ﻣﺆﻟّﻒ ﺑﺰﺭﮔﻮﺍﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻋﻤﺪﴽ ﺩﺭ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﮑﺎﻡ ﺍﺩﺍﺭﻯ‬

‫ﺧﻮﺩ ﺑﺮ ﺟﺎﻯ ﮔﺬﺍﺷﺘﻪ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬

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‫ﻗﺴﻤﺘﻰ ﺍﺯ ﻧﺎﻣﮥ ﻣﻮ ّﺭﺥ ‪ ۲۰‬ﻣﻰ ‪ ۲۰۰۷‬ﺩﺍﺭﺍﻻﻧﺸﺎء ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﻣﻮﺭﺩ‬ ‫ﻣﺼﻮﻧ ّﻴﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬

‫ﻟﻄﻔﴼ ﻣﻄﺎﻟﺐ ﺫﻳﻞ ﺭﺍ ﺑﻪ‪...‬ﺍﺑﻼﻍ ﻧﻤﺎﻳﻴﺪ‪.‬‬ ‫ﺩﺭ ﺑﺎﺭﮤ ﺗﻔﺎﻭﺕ ﺑﻴﻦ ﻣﺮﺍﺳﻼﺕ ﺍﺭﺽ ﺍﻗﺪﺱ ﮐﻪ ﺑﺮﺧﻰ ﺑﻪ ﺍﻣﻀﺎﻯ "ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ" ﻭ ﺑﺮﺧﻰ ﺑﻪ ﺍﻣﻀﺎﻯ‬

‫"ﺍﺯ ﻃﺮﻑ ﺩﺍﺭﺍﻻﻧﺸﺎء ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ" ﺻﺎﺩﺭ ﻣﻰﺷﻮﺩ‪ ،‬ﻣﺨﺘﺼﺮﴽ ﻣﺘﺬ ّﮐﺮ ﻣﻰﮔﺮﺩﺩ ﮐﻪ ﻃﺮﺯ ﺗﻬﻴّﮥ ﺍﻳﻦ ﻣﺮﺍﺳﻼﺕ‬

‫ﺑﺴﺘﮕﻰ ﺑﻪ ﻣﺤﺘﻮﻳﺎﺕ ﺁﻥ ﺩﺍﺷﺘﻪ ﻭ ﻫﺮ ﻳﮏ ﺍﻟﺒﺘّﻪ ﻣﺮﺍﺣﻞ ﻣﺨﺘﻠﻒ ﺧﻮﺩ ﺭﺍ ﻃﻰ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﻣﻮﺍﺭﺩ‬ ‫ّ‬ ‫ﻣﮑﺎﺗﺒﺎﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ﺍﻣﻀﺎﻯ ﺧﻮﺩ ﺁﻥ ﺟﻤﻊ ﺻﺎﺩﺭ ﻣﻰﺷﻮﺩ ﻭﻟﻰ ﺑﻪ ﻃﻮﺭ ﮐﻠّﻰ ﻣﻌﻬﺪ ﺍﻋﻠﻰ ﺑﺮ ﺍﺳﺎﺱ‬

‫ﻣﺆﺳﺴﺎﺕ ﺍﻣﺮﻯ ﻭ ﺍﻓﺮﺍﺩ ﺍﺣﺒّﺎ ﺍﺯ ﻃﺮﻳﻖ ﺩﺍﺭﺍﻻﻧﺸﺎء‬ ‫ﺧﻂ ﻣﺸﻰﻫﺎﻯ ﻣﺼ ّﻮﺑﻪ ﺩﺭ ﻣﺸﺎﻭﺭﺍﺕ ﺧﻮﺩ‪ ،‬ﺑﺎ‬ ‫ﺗﺼﻤﻴﻤﺎﺕ ﻭ ّ‬ ‫ّ‬

‫ﻣﮑﺎﺗﺒﻪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﮑﺎﺗﺒﺎﺕ ﺻﺎﺩﺭﻩ ﺑﻪ ﺍﻣﻀﺎﻯ ﺩﺍﺭﺍﻻﻧﺸﺎء ﻫﻤﻴﺸﻪ ﺑﺎ ﺍﺟﺎﺯﮤ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺗﻬﻴّﻪ‬

‫ﻭ ﺍﺭﺳﺎﻝ ﻣﻰﺷﻮﺩ‪.‬‬

‫ﺩﺭ ﻧﺎﻣﮥ ﺧﻮﺩ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻳﺪ ﮐﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﺣﺒّﺎﻯ ﻋﺰﻳﺰ ﺍﻳﻦ ﺳﺆﺍﻝ ﺭﺍ ﺩﺍﺭﻧﺪ ﮐﻪ "ﺁﻳﺎ ﺗﺼﻤﻴﻤﺎﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬

‫ﺍﻃﻼﻋﺎﺕ ﻏﻴﺮ ﺻﺤﻴﺢ ﺑﻪ ﺁﻥ ﻣﺮﺟﻊ ﺍﻟﻬﻰ ﺩﺍﺩﻩ ﺷﻮﺩ ﺑﺎﺯ ﻫﻢ ﻣﺼﻮﻥ ﺍﺯ‬ ‫ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺣﺘّﻰ ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ّ‬

‫ﺧﻄﺎﺳﺖ؟"‬

‫ﻣﺼﻮﻧﻴّﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﺎﻧﻨﺪ ﻣﺼﻮﻧﻴّﺖ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺍﻣﺮﻯ "ﻣﻮﻫﻮﺑﻰ" ﺑﻮﺩﻩ ﻭ ﺑﺎ ﻋﺼﻤﺖ ﻣﻈﻬﺮ‬ ‫ّ‬ ‫ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﮐﻪ ﺍﻣﺮﻯ "ﺫﺍﺗﻰ" ﺍﺳﺖ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ‪ .‬ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ "ﻋﻠﻴﻢ" ﻧﺒﻮﺩﻧﺪ‪ ،‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ّ‬ ‫ﺍﻃﻼﻋﺎﺕ ﻣﻮﺟﻮﺩ ﺩﺭ ﺑﺎﺭﮤ ﻫﺮ ﻣﻮﺿﻮﻋﻰ ﮐﻪ ﺑﺎﻳﺪ ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ‬ ‫ﺍﻋﻈﻢ ﻧﻴﺰ ﻋﻠﻴﻢ ﻧﻴﺴﺖ ﻭ ﻟﺬﺍ ﻣﺎﻳﻞ ﺍﺳﺖ ﺑﻪ ﺣﻘﺎﻳﻖ ﻭ ّ‬ ‫ﻣﺘﺨﺼﺼﻴﻦ ﻣﺮﺑﻮﻃﻪ ﻣﺸﻮﺭﺕ ﻧﻤﺎﻳﺪ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﺣﻀﺮﺕ‬ ‫ﺗﺼﻤﻴﻤﻰ ﺍﺗّﺨﺎﺫ ﻧﻤﺎﻳﺪ ﺩﺳﺘﺮﺳﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﺑﺎ‬ ‫ّ‬

‫ﺍﻃﻼﻋﺎﺕ ﻭ ﺣﻘﺎﻳﻖ ﺟﺪﻳﺪﻯ ﮐﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﻌﺪﴽ ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﻭ‬ ‫ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ ﺗﺼﻤﻴﻤﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ّ‬ ‫ّ‬ ‫ﺍﻃﻼﻋﺎﺗﻰ ﺑﺮﺍﻯ ﺍﺗّﺨﺎﺫ‬ ‫ﻳﺎ ﺷﺮﺍﻳﻂ ﺟﺪﻳﺪﻯ ﮐﻪ ﺑﻮﺟﻮﺩ ﺁﻳﺪ ﺗﻐﻴﻴﺮ ﺩﻫﺪ‪ .‬ﺗﻌﻴﻴﻦ ﺍﻳﻨﮑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ﭼﻪ ّ‬ ‫ﺗﺼﻤﻴﻤﺎﺕ ﺧﻮﺩ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﺩ ﺑﺮ ﻋﻬﺪﮤ ﺧﻮﺩ ﺁﻥ ﻫﻴﺌﺖ ﺍﺳﺖ‪.‬‬

‫ﺍﻃﻼﻋﺎﺕ ﻻﺯﻡ ﺑﺮﺍﻯ‬ ‫ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺫﮐﺮﻯ ﺩﺭ ﺑﺎﺭﮤ ﻣﺎﻫﻴّﺖ ﻭ ﻣﻴﺰﺍﻥ ّ‬

‫ﺗﺼﻤﻴﻢﮔﻴﺮﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫"‪...‬ﻫﻤﭽﻪ ﻣﻼﺣﻈﻪ ﻧﺸﻮﺩ ﮐﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﻔﮑﺮ ﻭ ﺭﺃﻯ ﺧﻮﻳﺶ ﻗﺮﺍﺭﻯ ﺩﻫﻨﺪ ﺍﺳﺘﻐﻔﺮﺍﻪﻠﻟ ﺑﻴﺖ‬ ‫ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺎﻟﻬﺎﻡ ﻭ ﺗﺄﻳﻴﺪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻗﺮﺍﺭ ﻭ ﺍﺣﮑﺎﻡ ﺟﺎﺭﻯ ﻧﻤﺎﻳﺪ‪"...‬‬

‫‪٥٦‬‬

‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫"‪...‬ﻭ ﺃﮐﺜﺮﻳﺖ ﺁﺭﺍء ﺁﻧﭽﻪ ﺑﻴﺎﻥ ﮐﻨﺪ ﺻﺮﻑ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺗﺤﺖ‬

‫ﺣﻤﺎﻳﺖ ﻭ ﻋﺼﻤﺖ ﻭ ﻋﻔﺖ ﺳﻠﻄﺎﻥ ﺍﺣﺪﻳﺘﺴﺖ ﻭ ﺍﻭ ﺭﺍ ﺻﻴﺎﻧﺖ ﺍﺯ ﺧﻄﺎ ﻓﺮﻣﺎﻳﺪ ﻭ ﺩﺭ ﻇﻞ ﺟﻨﺎﺡ‬

‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﺧﻮﻳﺶ ﻣﺤﺎﻓﻈﻪ ﻧﻤﺎﻳﺪ‪"...‬‬

‫ﺍﻃﻼﻋﺎﺕ ﺟﺪﻳﺪﻯ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻭ ﻳﺎ ﺷﺮﺍﻳﻂ ﺗﻐﻴﻴﺮ ﻳﺎﻓﺘﻪ‪ ،‬ﺍﻟﺒﺘّﻪ‬ ‫ﺍﺣﺒّﺎﻯ ﻋﺰﻳﺰ ﺍﮔﺮ ﺍﺣﺴﺎﺱ ﻣﻰﮐﻨﻨﺪ ّ‬

‫ﻣﻰﺗﻮﺍﻧﻨﺪ ﻧﻈﺮ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﺩﺭ ﻣﻮﺭﺩ ﺗﺼﻤﻴﻤﺎﺕ ﺁﻥ ﻫﻴﺌﺖ ﺟﻮﻳﺎ ﺷﻮﻧﺪ‪ ،‬ﻭﻟﻰ ﺑﺎﻳﺪ ﻣﻮﺍﻇﺐ ﺑﺎﺷﻨﺪ ﮐﻪ ﻣﺒﺎﺩﺍ‬

‫ﺍﻃﻼﻋﺎﺕ ﻧﺎﮐﺎﻣﻞ ﻭ ﻳﺎ‬ ‫ﺩﭼﺎﺭ ﺍﻳﻦ ﻭﺳﻮﺳﻪ ﺷﻮﻧﺪ ﮐﻪ ﺑﻪ ﺑﻬﺎﻧﮥ ﺍﻳﻨﮑﻪ ﺗﺼﻤﻴﻢ ﻣﻌﻬﺪ ﺍﻋﻠﻰ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﺮ ﺍﺳﺎﺱ ّ‬

‫ﻧﺎﺩﺭﺳﺖ ﻣﺒﺘﻨﻰ ﺑﺎﺷﺪ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻣﻮﻫﺒﺖ ﺍﻃﺎﻋﺖ ﮐﺎﻣﻞ ﻣﺤﺮﻭﻡ ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﺑﺎ ﺗﻘﺪﻳـﻢ ﺗﺤﻴّﺎﺕ‬

‫ﺩﺍﺭﺍﻻﻧﺸﺎء ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬

‫‪٥٧‬‬

‫ﻣﺮﺍﺟﻊ ﻭ ﻳﺎﺩﺩﺍﺷﺘﻬﺎ‬ ‫‪۱‬ﻋﻴﻦ ﺍﻳﻦ ﺑﻴﺎﻥ ﺩﺭ ﺍﺷﺮﺍﻕ ﻫﺸﺘﻢ ﺍﺯ ﻟﻮﺡ ﺍﺷﺮﺍﻗﺎﺕ ﺁﻣﺪﻩ ﺑﺎ ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﮐﻪ ﺩﺭ ﻋﺒﺎﺭﺕ "ﻟﺬﺍ ﺍﻣﻮﺭ ﺑﻪ ﻭﺯﺍﺭﺕ ﺑﻴﺖ ﻋﺪﻝ ﺭﺍﺟﻊ" ﮐﻠﻤﮥ‬ ‫"ﻭﺯﺭﺍ" ﺣﺬﻑ ﺷﺪﻩ ﺍﺳﺖ ‪ -‬ﻡ‬

‫‪ ٢‬ﺍﻳﻦ ﭼﻨﺪ ﺳﻄﺮ ﺍﺯ ﺻﻔﺤﮥ ‪" ٢٣٠‬ﮔﻠﺰﺍﺭ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ" ﺑﻪ ﻧﻘﻞ ﺍﺯ ﺟﺰﻭﮤ ﻣﻨﺘﺸﺮﮤ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻧﻘﻞ ﺷﺪ ﺯﻳﺮﺍ ﺑﺎ ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ‬ ‫ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ ‪ -‬ﻡ‬

‫‪٣‬‬ ‫ﻻ ﺍﺷﺘﺒﺎﻩ‬ ‫ﺗﻮﺿﻴﺢ ﻣﺘﺮﺟﻢ‪ :‬ﺩﺭ "ﻣِ ﻦ ﻣﮑﺎﺗﻴﺐ ﻋﺒﺪﺍﻟﺒﻬﺎء" ﻫﺮ ﺩﻭ ﮐﻠﻤﮥ "ﻣﻨﺼﻮﺹ" ﺑﻪ ﺻﻮﺭﺕ "ﻣﺨﺼﻮﺹ" ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﺍﺣﺘﻤﺎ ً‬

‫ﭼﺎﭘﻰ ﺍﺳﺖ‪.‬‬

‫‪" ٤‬ﺑﺮﺧﻰ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ﺩﺭ ﻣﺠﻤﻮﻋﮥ ﻓﻮﻕ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪:‬‬

‫ﻣﺪﺕ‪ ،‬ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ‬ ‫‪۱-۱‬ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻧﻴﺰ ﺑﻪ ﺍﻛﺜﺮﻳﺖ ﺁﺭﺍء ﺍﻧﺘﺨﺎﺏ ﺷﻮﺩ ﻭ ﺍ ّﻣﺎ ﺗﺠﺪﻳﺪ ﺍﻧﺘﺨﺎﺏ ﻭ ﺗﻌﻴﻴﻦ ّ‬ ‫ﻧﺺ ﻗﺎﻃﻊ ﻧﻪ‪ ،‬ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﻗﺮﺍﺭ ﺩﺭ ﺁﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ‪.‬‬ ‫ﺍﺳﺖ ﻛﻪ ﺟﻤﻴﻊ ﺑﻬﺎﺋﻴﺎﻥ ﻋﺎﻟﻢ ﺍﻧﺘﺨﺎﺏ ﻛﻨﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺁﻧﭽﻪ ّ‬

‫ﻣﺪﺕ ﻫﺮ ﭘﻨﺞ ﺳﺎﻝ ﺗﺠﺪﻳﺪ‬ ‫ﻣﻴﺴﺮ ﻧﻪ‪ ،‬ﻗﺮﺍﺭ ﺷﺪ ﻛﻪ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﺁﻣﺮﻳﻜﺎ ﺭﺍ ﺩﺭ ّ‬ ‫ﺣﺎﻝ‪ ،‬ﭼﻮﻥ ﺗﺸﻜﻴﻞ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ّ‬ ‫ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﻨﺪ‪".‬‬

‫‪"۱-۲‬ﺍﻳﻦ ﺭﺍ ﺑﺪﺍﻥ ﻛﻪ ﺁﺋﻴﻦ ﻳﺰﺩﺍﻧﻰ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ‪ :‬ﻗﺴﻤﻰ ﺗﻌﻠّﻖ ﺑﻪ ﺁﺏ ﻭ ﮔِ ﻞ ﺩﺍﺭﺩ ﻭ ﻗﺴﻢ ﺩﻳﮕﺮ ﺗﻌﻠّﻖ ﺑﻪ ﺟﻬﺎﻥ ﺟﺎﻥ ﻭ‬ ‫ﻳﺘﺒﺪﻝ ﺍﺳﺖ؛ ﺍﺯ ﺁﻏﺎﺯ ﺍﻳﺠﺎﺩ ﺗﺎ ﻳﻮﻡ ﻣﻴﻌﺎﺩ ﻭ ﺗﺎ ﺍﺑﺪﺍﻻٓﺑﺎﺩ ﺑﺮ ﻳﻚ ﻣﻨﻮﺍﻝ ﺑﻮﺩﻩ ﻭ‬ ‫ﺩﻝ‪ .‬ﺍﺳﺎﺱ ﺁﺋﻴﻦ ﺭﻭﺣﺎﻧﻰ ﻟﻢ ﻳﺘﻐﻴّﺮ ﻭ ﻟﻢ ّ‬

‫ﻦ‪ ،‬ﺗﺒﺪﻳﻞ ﻭ‬ ‫ﻫﺴﺖ‪ . ...‬ﻭ ﻗﺴﻤﻰ ﺍﺯ ﺁﺋﻴﻦ ﺗﻌﻠّﻖ ﺑﻪ ﺟﺴﻢ ﺩﺍﺭﺩ‪ ،‬ﺁﻥ ﺑﻪ ﻣﻘﺘﻀﺎﻯ ﻫﺮ ﺯﻣﺎﻧﻰ ﻭ ﻫﺮ ﻣﻮﺳﻤﻰ ﻭ ﻫﺮ ﺩﺭﺟﻪ ﺍﺯ ﺳ ّ‬

‫ﺗﻐﻴﻴﺮ ﻳﺎﺑﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﻛﻮﺭ ﻋﻈﻴﻢ ﻭ ﺩﻭﺭ ﺟﺪﻳﺪ‪ ،‬ﺗﻔ ّﺮﻋﺎﺕ ﺍﺣﻜﺎﻡ ﺟﺴﻤﺎﻧﻰ‪ ،‬ﺍﻛﺜﺮ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﺭﺍﺟﻊ ﭼﻪ ﻛﻪ ﺍﻳﻦ ﻛﻮﺭ ﺭﺍ‬

‫ﺗﺒﺪﻝ ﻭ ﺗﻐﻴّﺮ ﺍﺯ ﺧﺼﺎﺋﺺ ﺍﻣﻜﺎﻥ ﻭ‬ ‫ﺍﻣﺘﺪﺍﺩ ﻋﻈﻴﻢ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺩﻭﺭ ﺭﺍ ﻓﺴﺤﺖ ﻭ ﻭﺳﻌﺖ ﻭ ﺍﺳﺘﻤﺮﺍﺭ ﺳﺮﻣﺪﻯ ﺍﺑﺪﻯ؛ ﻭ ﭼﻮﻥ ّ‬

‫ﻟﺰﻭﻡ ﺫﺍﺗﻰ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺖ‪ ،‬ﻟﻬﺬﺍ ﺍﺣﻜﺎﻡ ﺟﺰﺋﻴﮥ ﺟﺴﻤﺎﻧﻰ ﺑﻪ ﺍﻗﺘﻀﺎﻯ ﻭﻗﺖ ﻭ ﺣﺎﻝ‪ ،‬ﺗﻌﻴﻴﻦ ﻭ ﺗﺮﺗﻴﺐ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪ ،‬ﺍﻣﺎ‬

‫ُﺍ ّﺱ ِ ﺍﺳﺎﺱ ﺁﺋﻴﻦ ﻳﺰﺩﺍﻧﻰ ﺭﺍ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻠﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ‪) .‬ﻣﻜﺎﺗﻴﺐ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺝ ‪ ،۱‬ﺹ (‪۴۵۵‬‬

‫‪ ٥‬ﻣﻜﺎﺗﻴﺐ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪) ٥٠١‬ﻟﻮﺡ ﻣﺒﺎﺭﻙ ﺧﻄﺎﺏ ﺑﻪ ﺣﻀﺮﺕ ﻋﻠﻰ ﻗﺒﻞ ﺍﻛﺒﺮ(‬ ‫‪ ٦‬ﻳﻌﻨﻰ ﻣﺤﺎﻓﻞ ﻣﻠّﻴّﻪ‬

‫‪ ٧‬ﺍﻳّﺎﻡ ﺗﺴﻌﻪ‪ ،‬ﺹ ‪۴۷۰‬‬

‫‪ ٨‬ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ‪ ،‬ﺟﻠﺪ ﺛﺎﻧﻰ‪ ،‬ﺹ ‪۹۷۷‬‬

‫‪ ٩‬ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﮥ ﻭﺻﺎﻳﺎ‪ ،‬ﺍﻳّﺎﻡ ﺗﺴﻌﻪ‪ ،‬ﺹ ‪۴۷۷‬‬

‫‪ ١٠‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۹۳‬‬

‫‪ ١١‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۳۱‬‬

‫‪ ١٢‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ ‪ ،‬ﺹ ‪۳۳‬‬ ‫‪ ١٣‬ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﮥ ﻭﺻﺎﻳﺎ‪ ،‬ﺍﻳّﺎﻡ ﺗﺴﻌﻪ‪ ،‬ﺹ ‪۳۷۱‬‬ ‫‪ ١٤‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۱۳‬‬

‫‪ ١٥‬ﺗﻮﺿﻴﺢ ﻣﺘﺮﺟﻢ‪ :‬ﺍﺷﺎﺭﮤ ﻣﻌﻬﺪ ﺍﻋﻠﻰ ﺑﻪ ﭘﻴﺎﻡ ‪ ۲۵‬ﻧﻮﺍﻣﺒﺮ ‪ ۱۹۵۷‬ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﻪﻠﻟ‪ ،‬ﻛﻪ ﺩﺭ ﻃﻰ ﺁﻥ ﺍﻋﻼﻡ ﻓﺮﻣﻮﺩﻧﺪ‪..." ،‬ﺩﺭ‬ ‫ّ‬ ‫ﺻﺒﺢ ﻳﻮﻡ ﺑﻌﺪ ﻳﻌﻨﻰ ﻧﻮﺯﺩﻫﻢ ﻧﻮﺍﻣﺒﺮ ﻧﻪ ﻧﻔﺮ ﺍﺯ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﻪﻠﻟ ﻣﻨﺘﺨﺐ ﺍﺯ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﻣﻘﻴﻢ ﺍﺭﺽ ﺍﻗﺪﺱ ﻭ ﭼﻨﺪ ﻗﺎ ّﺭﻩ ﺍﺯ ﻗﺎ ّﺭﺍﺕ ﺷﺮﻕ ﻭ‬

‫‪٥٨‬‬

‫ﻏﺮﺏ ﺩﺭ ﻣﻌﻴّﺖ ﺣﻀﺮﺕ ﺍﻣﺔ ﺍﻟﺒﻬﺎء ﺭﻭﺣﻴﻪ ﺧﺎﻧﻢ ﻣﻬﺮﻫﺎﻯ ﺻﻨﺪﻭﻕ ﺁﻫﻨﻴﻦ ﻭ ﻣﻴﺰ ﺗﺤﺮﻳﺮ ﺣﻀﺮﺕ ﻭﻟﻰ ﻣﺤﺒﻮﺏ ﺍﻣﺮ ﺍﻪﻠﻟ ﺭﺍ ﺑﺮﺩﺍﺷﺖ ﻭ‬ ‫ّ‬ ‫ﻋﺪﻩ ﺑﻪ ﺳﺎﻳﺮ ﺍﻳﺎﺩﻯ ﻣﺠﺘﻤﻌﻪ ﺩﺭ ﺭﻭﺿﮥ ﻣﺒﺎﺭﻛﻪ ﺩﺭ ﺑﻬﺠﻰ ﻣﻠﺤﻖ‬ ‫ﻣﺤﺘﻮﻳﺎﺕ ﺛﻤﻴﻨﮥ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﻛﻤﺎﻝ ﺩ ّﻗﺖ ﺭﺳﻴﺪﮔﻰ ﻛﺮﺩﻧﺪ ﻭ ﺳﭙﺲ ﺍﻳﻦ ّ‬

‫ﮔﺮﺩﻳﺪﻩ ﻭ ﻣﺘّﻔﻘﴼ ﺗﺼﺪﻳﻖ ﻧﻤﻮﺩﻧﺪ ﻛﻪ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻭﺻﻴّﺖﻧﺎﻣﻪﺍﻯ ﺍﺯ ﺧﻮﺩ ﺑﻪ ﺟﺎﻯ ﻧﮕﺬﺍﺷﺘﻪﺍﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﺼﺪﻳﻖ ﻧﻤﻮﺩﻧﺪ‬

‫ﻛﻪ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺍﻭﻻﺩﻯ ﺍﺯ ﺧﻮﺩ ﺑﺎﻗﻰ ﻧﮕﺬﺍﺷﺘﻪ ﺍﻧﺪ؛ ﺍﻏﺼﺎﻥ ﻋﻤﻮﻣ َﺎ ﻳﺎ ﻓﻮﺕ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﻳﺎ ﺑﻪ ﻋﻠّﺖ ﺑﻰﻭﻓﺎﻳﻰ ﻭ ﻋﺪﻡ ﺍﻋﺘﻘﺎﺩ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ‬ ‫ﺑﻪ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ ﻭ ﺍﺑﺮﺍﺯ ﻛﻴﻨﻪ ﻭ ﻋﺪﺍﻭﺕ ﻧﺴﺒﺖ ﺑﻪ ﺷﺨﺼﻰ ﻛﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍ ّﻭﻟﻴﻦ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﺭ ﺁﻥ ﺳﻨﺪ ّ‬ ‫ّ‬ ‫ﺗﻌﻴﻴﻦ ﻭ ﺗﺴﻤﻴﻪ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﺍﺯ ﻃﺮﻑ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻧﺎﻗﻀﻴﻦ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﻣﻌ ّﺮﻓﻰ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺍ ّﻭﻟﻴﻦ ﺍﺛﺮ ﺩﺭﻙ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻛﻪ ﺗﻌﻴﻴﻦ‬ ‫ّ‬ ‫ﺟﺎﻧﺸﻴﻦ ﺑﺮﺍﻯ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻣﻘﺪﻭﺭ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﺭﺍ ﺑﻪ ﻭﺭﻃﮥ ﻧﺎﺍﻣﻴﺪﻯ ﺍﻓﻜﻨﺪ‪"...‬‬

‫‪ ١٦‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۸۵‬‬

‫‪ ١٧‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ ‪ ،‬ﺹ ‪۸۳‬‬ ‫‪ ١٨‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۸۲‬‬ ‫‪ ١٩‬ﻫﻤﺎﻥ‪ ،‬ﺹ ‪۸۵‬‬

‫‪٢٠‬‬ ‫ﻣﻘﺪﻣﮥ ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﻃﺒﻊ ﻣﺮﮐﺰ ﺟﻬﺎﻧﻰ‪ ،‬ﺹ ‪۱۲‬‬ ‫ﻧﻘﻞ ﺍﺯ ّ‬

‫‪ ٢١‬ﮔﻠﺰﺍﺭ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪ ۲۳۱‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﺟﺰﻭﮤ ﻣﻨﺘﺸﺮﮤ ﺑﺒﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫‪ ٢٢‬ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ‪،‬ﺝ‪،۱‬ﺹ ‪۳۰۲‬‬

‫‪٢٣‬‬ ‫ﻣﻘﺪﻣﮥ ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺻﺺ‪/۱۲-۱۳‬ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ‪،‬ﺝ‪،۱‬ﺹ ‪۳۰۲‬‬ ‫ّ‬

‫‪ ٢٤‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۸۲‬‬ ‫‪ ٢٥‬ﻫﻤﺎﻥ‪ ،‬ﺹ ‪۸۱‬‬

‫‪ ٢٦‬ﺗﻮﺿﻴﺢ ﻣﺘﺮﺟﻢ‪ :‬ﻋﺒﺎﺭﺕ "ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ" ﺩﺭ ﻣﺘﻦ ﺍﺻﻠﻰ ﺍﻧﮕﻠﻴﺴﻰ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺍﻣﺎ ﺩﺭ ﺗﺮﺟﻤﮥ ﻓﺎﺭﺳﻰ ﻣﻔﻘﻮﺩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ ٢٧‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۳۲‬‬

‫‪ ٢٨‬ﺗﻮﺿﻴﺢ ﻣﺘﺮﺟﻢ‪ :‬ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪" :‬ﺩﺭ ﺧﺼﻮﺹ ﺍﻇﻬﺎﺭ ﻋﻘﻴﺪﻩ ﻭ ﻧﻈﺮﻳﺎﺕ ﺷﺨﺼﻰ ﺩﺭ ﻣﻮﺭﺩ ﺍﻣﻮﺭ ﺗﺒﻠﻴﻐﻰ ﺭﺃﻯ‬ ‫ّ‬ ‫ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﺮ ﺁﻧﺴﺖ ﻣﺎﺩﺍﻣﻰ ﮐﻪ ﺷﺨﺺ ﺻﺮﻳﺤﴼ ﺑﮕﻮﻳﺪ ﮐﻪ ﺁﻧﭽﻪ ﺍﻇﻬﺎﺭ ﻣﻰﺩﺍﺭﺩ ﻧﻈﺮﻳﺎﺕ ﺧﺼﻮﺻﻰ ﺍﻭﺳﺖ ﻧﺒﺎﻳﺪ‬ ‫ّ‬ ‫ﺁﺯﺍﺩﻯ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﻇﻬﺎﺭ ﻋﻘﻴﺪﮤ ﺷﺨﺼﻰ ﻣﺤﺪﻭﺩ ﻧﻤﻮﺩ‪ .‬ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﻳﻦ ﻗﺒﻴﻞ ﺗﻮﺿﻴﺤﺎﺕ ﺍﻏﻠﺐ ﻣﻔﻴﺪ ﻭﺍﻗﻊ ﻣﻰﺷﻮﺩ ﻭ ﺑﺪﺍﻥ ﻭﺳﻴﻠﻪ ﺑﻬﺘﺮ‬ ‫ﻣﻰﺗﻮﺍﻥ ﺑﻪ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﭘﻰ ﺑﺮﺩ‪ .‬ﺧﺪﺍﻭﻥ ﺑﻪ ﺍﻧﺴﺎﻥ ﻗ ّﻮﮤ ﻋﺎﻗﻠﻪ ﻋﻄﺎ ﻓﺮﻣﻮﺩﻩ ﮐﻪ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﺷﻮﺩ ﻧﻪ ﺁﻧﮑﻪ ﻋﺎﻃﻞ ﻭ ﺑﺎﻃﻞ ﻣﺎﻧﺪ‪.‬‬

‫ﻣﻌﺬﻟﮏ ﻣﻘﺼﺪ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﻭﺍﺟﺪ ﻣﺮﺟﻌﻴّﺖ ﻣﻄﻠﻘﻪ ﻧﻤﻰﺑﺎﺷﺪ ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺣﺘّﻰﺍﻟﻤﻘﺪﻭﺭ ﮐﻮﺷﻴﺪ ﺗﺎ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻥ ﻣﻴﺰﺍﻥ‬

‫ﺍﻋﻈﻢ ﻧﺰﺩﻳﮏ ﺳﺎﺧﺖ ﻭ ﺩﺭ ﻣﻮﻗﻊ ﺗﻮﺿﻴﺢ ﻭ ﺗﺒﻴﻴﻦ ﻣﻄﺎﻟﺐ ﺑﺎ ﺍﺳﺘﺸﻬﺎﺩ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻋﻼﻗﻤﻨﺪﻯ ﺧﻮﻳﺶ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺁﻳﺎﺕ ﺍﻟﻬﻰ‬

‫ﻧﺸﺎﻥ ﺩﺍﺩ‪ .‬ﺍﻧﮑﺎﺭ ﻣﺮﺟﻌﻴّﺖ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﮐﻔﺮﻯ ﺍﺳﺖ ﺻﺮﻳﺢ ﻭ ﺟﻠﻮﮔﻴﺮﻯ ﮐﺎﻣﻞ ﺍﺯ ﺍﻇﻬﺎﺭ ﻋﻘﻴﺪﮤ ﺷﺨﺼﻰ ﺩﺭ ﺑﺎﺭﮤ ﺁﻳﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺍﻣﺮﻯ‬ ‫ﺣﺪ ﺍﻋﺘﺪﺍﻝ ﺭﺍ ﺭﻋﺎﻳﺖ ﻧﻤﻮﺩ" )ﻧﻈﺎﻣﺎﺕ ﺑﻬﺎﺋﻰ‪ ،‬ﺑﻬﺎﺋﻰ ﭘﺮﻭﺳﻴﺠﺮ(‪ ،‬ﺗﺮﺟﻤﮥ‬ ‫ﺍﺳﺖ ﻗﺒﻴﺢ‪ .‬ﺑﺎﻳﺪ ﺳﻌﻰ ﮐﺮﺩ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﺣﺎﻟﺖ ﺍﻓﺮﺍﻃﻰ ّ‬

‫ﻟﺠﻨﮥ ﻣﻠّﻰ ﺗﺮﺟﻤﮥ ﺁﺛﺎﺭ ﺍﻣﺮﻯ‪ ،‬ﻧﺸﺮ ﻟﺠﻨﮥ ﻣﻠّﻰ ﻧﺸﺮ ﺁﺛﺎﺭ ﺍﻣﺮﻯ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻃﺒﻊ‪ ،‬ﺻﻔﺤﺎﺕ ‪(۳۲–۳۳‬‬

‫‪ ٢٩‬ﺗﺮﺟﻤﻪ‬

‫‪ ٣٠‬ﺍﻳّﺎﻡ ﺗﺴﻌﻪ‪ ،‬ﺹ ‪۴۷۷‬‬

‫‪ ٣١‬ﺗﺮﺟﻤﻪ ‪ -‬ﺩﺭ ﺗﻮﻗﻴﻊ "ﺁﻣﺮﻳﻜﺎ ﻭ ﺻﻠﺢ ﺍﻋﻈﻢ"‪ ،The World Order of Baha'u'llah ،‬ﺹ ‪۸۹‬‬ ‫‪ ٣٢‬ﺗﺮﺟﻤﻪ ‪ -‬ﺩﺭ ﺗﻮﻗﻴﻊ "ﺁﻣﺮﻳﻜﺎ ﻭ ﺻﻠﺢ ﺍﻋﻈﻢ"‪ ،The World Order of Baha'u'llah ،‬ﺹ ‪۸۹‬‬

‫‪٥٩‬‬

‫‪ ٣٣‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۱۱‬‬

‫‪٣٤‬‬ ‫ﻣﻘﺪﻣﮥ ﻛﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺹ ‪۲۴‬‬ ‫ﻗﺮﻥ ﺑﺪﻳﻊ‪ ،‬ﻃﺒﻊ ﻛﺎﻧﺎﺩﺍ‪ ،‬ﺹ ‪ّ /۴۲۷‬‬

‫‪ ٣٥‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۹۲‬‬

‫‪ ٣٦‬ﺗﻮﺿﻴﺢ ﻣﺘﺮﺟﻢ‪ :‬ﺍﺷﺎﺭﻩ ﻣﻌﻬﺪ ﺍﻋﻠﻰ ﺑﻪ ﺩﺳﺘﺨﻂ ﺁﻥ ﻫﻴﺄﺕ ﻧﻮﺭﺍء ﺑﻪ ﺗﺎﺭﻳﺦ ‪ ۱۶‬ﺍﻛﺘﺒﺮ ‪ ۱۹۶۳‬ﺧﻄﺎﺏ ﺑﻪ "ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻴّﮥ ﻣﻠّﻴّﻪ ﺩﺭ‬ ‫ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ ﺷﻴّﺪ ﺍﻪﻠﻟ ﺍﺭﻛﺎﻧﻬﻢ" ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﭼﻨﻴﻦ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪" ،‬ﻳﺎﺭﺍﻥ ﻣﺤﺒﻮﺏ ﺍﻳﻦ ﻫﻴﺄﺕ ﻣﺘﻦ ﻗﺮﺍﺭ ﺫﻳﻞ ﺭﺍ ﺑﻪ‬

‫ﻣﻘﺪﺳﮥ ﻣﺒﺎﺭﮐﻪ ﺭﺍﺟﻊ‬ ‫ﺍﻃﻼﻉ ﺁﻥ ﺍﻣﻨﺎء ﺍﻣﺮ ﺭﺣﻤﺎﻥ ﻣﻰﺭﺳﺎﻧﺪ‪ :‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ّ‬ ‫ﻣﺘﻮﺟﻬﴼ ﻣﺒﺘﻬ ً‬ ‫ﻼ ﺑﻌﺪ ﺍﺯ ﻏﻮﺭ ﻭ ﺗﻤ ّﻌﻦ ﺩﻗﻴﻖ ﺩﺭ ﻧﺼﻮﺹ ّ‬ ‫ّ‬

‫ﻣﻔﺼﻞ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻼﺣﻈﮥ ﺁﺭﺍء ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮ‬ ‫ﺑﻪ ﺗﻌﻴﻴﻦ ﻭﺻﻰ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺭﺑّﺎﻧﻰ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﺑﻌﺪ ﺍﺯ ﻣﺸﺎﻭﺭﺍﺕ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻪﻠﻟ ﻣﻘﻴﻢ ﺍﺭﺽ ﺍﻗﺪﺱ ﺑﻪ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺭﺳﻴﺪ ﮐﻪ ﻃﺮﻳﻖ ﺗﻌﻴﻴﻦ ﻭﻟﻰ ﺛﺎﻧﻰ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻭﺻﻰ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺭﺑّﺎﻧﻰ ﺑﮑﻠّﻰ ﻣﺴﺪﻭﺩ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻴﺴﺮ ﺳﺎﺯﺩ ﺑﺎﻟﻤ ّﺮﻩ ﻣﻔﻘﻮﺩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻗﺮﺍﺭ ﺭﺍ ﺑﻪ ﺟﻤﻴﻊ ﻳﺎﺭﺍﻥ ﺍﺑﻼﻍ ﻧﻤﺎﻳﻴﺪ‪ .‬ﺑﻴﺖ‬ ‫ﺍﻣﮑﺎﻥ ﺗﺸﺮﻳﻊ ﻗﻮﺍﻧﻴﻨﻰ ﮐﻪ ﺗﻌﻴﻴﻦ َﻣﻦ ُﻫ َﻮ ﺑﻌﺪﻩ ﺭﺍ ّ‬

‫ﺩﺳﺘﺨﻂ ﺍﮐﺘﺒﺮ ‪ ۱۹۶۳‬ﺧﻄﺎﺏ ﺑﻪ ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪" :‬ﺑﻴﺖ‬ ‫ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ )ﺍﺭﻛﺎﻥ ﻧﻈﻢ ﺑﺪﻳﻊ‪ ،‬ﭼﺎﭖ ﺩ ّﻭﻡ‪ ،‬ﺹ ‪ (۸۳‬ﺩﺭ‬ ‫ّ‬

‫ﻼ ﺑﻴﺎﺭﺍﻥ ﺍﺑﻼﻍ ﮔﺮﺩﻳﺪ ﺑﻪ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺭﺳﻴﺪ ﮐﻪ ﻃﺮﻳﻖ ﺗﺸﺮﻳﻊ ﻗﻮﺍﻧﻴﻨﻰ‬ ‫ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﻣﺘﻮﺟﻬﴼ ﺍﻟﻰ ﺍﻪﻠﻟ ﭘﺲ ﺍﺯ ﻣﺸﺎﻭﺭﺍﺕ ﺩﻗﻴﻘﻪ ﭼﻨﺎﻧﮑﻪ ﻗﺒ ً‬ ‫ّ‬

‫ﺟﻬﺖ ﺍﻧﺘﺨﺎﺏ ﻭﻟﻰ ﺛﺎﻧﻰ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻭ ﻭﺻﻰ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺭﺑّﺎﻧﻰ ﻭﻟﻰ ﺍﻣﺮ ﺍﻪﻠﻟ ﺑﺎﻟﻤ ّﺮﻩ ﻣﺴﺪﻭﺩ ﺍﺳﺖ‪) ".‬ﻫﻤﺎﻥ‪ ،‬ﺹ ‪(۸۴‬‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺩﺳﺘﺨﻂ ﻣﻮ ّﺭﺥ ‪ ۲۴‬ﺟﻮﻥ ‪ ۱۹۶۸‬ﺧﻈﺎﺏ ﺑﻪ ﺟﻮﺍﻣﻊ ﺑﻬﺎﺋﻰ ﻋﺎﻟﻢ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪" :‬ﺑﻌﺪ ﺍﺯ‬ ‫‪ ٣٧‬ﺗﻮﺿﻴﺢ ﻣﺘﺮﺟﻢ‪ :‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ‬ ‫ّ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺍﺻﻮﻝ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﻃﺮﻳﻘﻰ ﺍﺗّﺨﺎﺫ ﮐﻨﻨﺪ ﺗﺎ ﺩﻭ ﻭﻇﻴﻔﮥ‬ ‫ﺻﻌﻮﺩ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﺑﺮ ﻋﻬﺪﮤ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﮐﻪ ﺑﺎ ّ‬

‫ﻣﺆﺳﺴﮥ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﻳﻌﻨﻰ ﺻﻴﺎﻧﺖ ﻭ ﺗﺒﻠﻴﻎ ﺍﻣﺮ ﺍﻪﻠﻟ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻥ ﺁﻳﻨﺪﻩ ﻧﻴﺰ ﺍﺳﺘﻤﺮﺍﺭ ﻳﺎﺑﺪ‪...‬ﺣﺪﻭﺩﻯ ﮐﻪ ﻫﺪﻑ ﻣﺰﺑﻮﺭ ﻣﻰﺗﻮﺍﻧﺪ‬ ‫ﺍﺳﺎﺳﻰ ّ‬

‫ﺗﺤ ّﻘﻖ ﻳﺎﺑﺪ ﺑﻪ ﻭﺳﻴﻠﮥ ﻧﮑﺎﺕ ﺫﻳﻞ ﺭﻭﺷﻦ ﻣﻰﮔﺮﺩﺩ‪ .-۱ :‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺮﺍﻯ ﺍﻧﺘﺼﺎﺏ ﺍﻓﺮﺍﺩﻯ ﺩﻳﮕﺮ ﺑﻪ ﺳﻤﺖ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺍﻪﻠﻟ‬ ‫ﻃﺮﻳﻘﻰ ﻧﻤﻰﻳﺎﺑﺪ‪) "...‬ﺍﺭﮐﺎﻥ ﻧﻈﻢ ﺑﺪﻳﻊ‪ ،‬ﺹ ‪(۱۲۳‬‬

‫‪ ٣٨‬ﻟﻮﺡ ﻟﺴﺎﻥ ﺣﻀﻮﺭ‪ ،‬ﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩ ﻭ ﺍﺣﻜﺎﻡ‪ ،‬ﺹ ‪۱۰۷‬‬ ‫‪ ٣٩‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻯ ﺍﻳّﺎﻡ ﺗﺴﻌﻪ‪ ،‬ﺹ ‪۴۷۱‬‬

‫‪ ٤٠‬ﺗﺮﺟﻤﮥ ﺑﻴﺎﻥ ﻣﺰﺑﻮﺭ ﺩﺭ ﺻﻔﺤﮥ ‪ ۸۶‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ ﺩﺭﺝ ﺍﺳﺖ ‪-‬ﻡ‬ ‫‪ ٤١‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۸۳‬‬

‫‪ ٤٢‬ﺍﻳّﺎﻡ ﺗﺴﻌﻪ‪ ،‬ﺹ ‪۴۷۰‬‬

‫‪ ٤٣‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۲۵‬‬ ‫‪ ٤٤‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۸۵‬‬

‫‪ ٤٥‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺻﺺ ‪۸۵–۸۶‬‬

‫‪ ٤٦‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ‪ ،‬ﺍﻳّﺎﻡ ﺗﺴﻌﻪ‪ ،‬ﺹ ‪۴۶۷‬‬ ‫‪ ٤٧‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۱۱–۱۲‬‬ ‫‪ ٤٨‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۸۶‬‬

‫‪ ٤٩‬ﻛﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ ‪۴۲‬‬ ‫‪ ٥٠‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۲۵‬‬

‫‪ ٥١‬ﺗﺮﺟﻤﻪ ‪ -‬ﻣﻨﺪﺭﺝ ﺩﺭ ﺹ ‪ ۵۹۸‬ﺟﻠﺪ ﺳﻮﻡ ‪Tablets of 'Abdu'l-Baha‬‬ ‫‪ ٥٢‬ﺗﺮﺟﻤﻪ‬

‫‪٦٠‬‬

‫‪ ٥٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﻜﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺟﻠﺪ ‪ ،۱‬ﺹ ‪۲۰۵‬‬ ‫‪ ٥٤‬ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۹۹‬‬

‫‪ ٥٥‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ ‪۳۲‬‬ ‫‪ ٥٦‬ﺑﻨﺪ ‪۱۲۱‬‬

‫‪ ٥٧‬ﺍﻳّﺎﻡ ﺗﺴﻌﻪ‪ ،‬ﺹ ‪۴۷۷‬‬

‫‪ ٥٨‬ﺍﻳّﺎﻡ ﺗﺴﻌﻪ ‪ ،‬ﺹ ‪۴۸۴‬‬

‫‪ ٥٩‬ﺗﺮﺟﻤﻪ ـ ﺍﻧﻮﺍﺭ ﻫﺪﺍﻳﺖ‪ ،‬ﺷﻤﺎﺭﮤ ‪۵۹۸‬‬ ‫‪ ٦٠‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‪ ۲۱ ،‬ﻣﺎﺭﭺ ‪۱۹۳۰‬‬ ‫ّ‬ ‫‪ ٦١‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ‪ ۸ ،‬ﻓﻮﺭﻳﻪ ‪۱۹۳۴‬‬ ‫ّ‬ ‫‪ ٦٢‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺻﻔﺤﮥ ‪۱۱‬‬ ‫‪ ٦٣‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺻﻔﺤﮥ ‪۱۲‬‬

‫ﺩﺳﺘﺨﻂ ﻣﻮ ّﺭﺥ ‪ ۹‬ﻣﺎﺭﭺ ‪ ۱۹۸۷‬ﺍﺯ ﻃﺮﻑ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺧﻄﺎﺏ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﺍﺣﺒّﺎ‬ ‫‪ ٦٤‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ‬ ‫ّ‬ ‫‪ ٦٥‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺻﻔﺤﮥ ‪۱۱–۱۲‬‬ ‫‪٦٦‬‬

‫ﻗﺮﻥ ﺑﺪﻳﻊ‪ ،‬ﺻﻔﺤﮥ ‪۶۶۶‬‬

‫‪ ٦٧‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‪ ۸ ،‬ﻓﻮﺭﻳﻪ ‪۱۹۳۴‬‬ ‫ّ‬ ‫‪ ٦٨‬ﻫﻤﺎﻥ‬ ‫‪ ٦٩‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺻﻔﺤﮥ ‪۱۳‬‬

‫‪ ٧٠‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﻧﺎﻣﮥ ﻣﻮ ّﺭﺥ ‪ ۲۵‬ﺳﭙﺘﺎﻣﺒﺮ ‪ ۱۹۳۴‬ﺍﺯ ﻃﺮﻑ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﺍﺣﺒّﺎ‬ ‫ّ‬ ‫‪ ٧١‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﻧﺎﻣﮥ ﻣﻮ ّﺭﺥ ‪ ۲۷‬ﻣﻰ ‪ ۱۹۶۶‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫‪ ٧٢‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺻﻔﺤﮥ ‪۱۳‬‬ ‫‪ ٧٣‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺟﻠﺪ ‪ ،۳‬ﺻﻔﺤﮥ ‪۵۰۰‬‬

‫‪ ٧٤‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺻﻔﺤﮥ ‪۱۳‬‬

‫ﺩﺳﺘﺨﻂ ﻣﻮ ّﺭﺥ ‪ ۲۷‬ﻣﻰ ‪ ۱۹۶۶‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫‪٧٥‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ‬ ‫ّ‬ ‫‪ ٧٦‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺻﻔﺤﮥ ‪۱۳‬‬ ‫‪ ٧٧‬ﻫﻤﺎﻥ‬ ‫‪ ٧٨‬ﻫﻤﺎﻥ‬ ‫‪ ٧٩‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﻧﺎﻣﮥ ﻣﻮ ّﺭﺥ ‪ ۹‬ﻣﺎﺭﭺ ‪ ۱۹۶۵‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬

‫‪ ٨٠‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﭘﻴﺎﻡ ﻣﻮ ّﺭﺥ ‪ ۶‬ﺍﮐﺘﺒﺮ ‪ ١٩۶٣‬ﺧﻄﺎﺏ ﺑﻪ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠّﻰ‬

‫‪ ٨١‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﻧﺎﻣﮥ ﻣﻮ ّﺭﺥ ‪ ۷‬ﺩﺳﺎﻣﺒﺮ ‪ ۱۹۶۹‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺧﻄﺎﺏ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﺍﺣﺒّﺎ‬ ‫‪ ٨٢‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ ‪ ،۴۲‬ﺻﻔﺤﺎﺕ ‪۴۱–۴۲‬‬ ‫‪ ٨٣‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ ‪ ،۶۶‬ﺻﻔﺤﮥ ‪۱۵۲‬‬ ‫‪ ٨٤‬ﻫﻤﺎﻥ‬

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‫‪ ٨٥‬ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ ‪ ،‬ﺻﻔﺤﮥ ‪۳۷‬‬ ‫‪ ٨٦‬ﻫﻤﺎﻥ‪ ،‬ﺻﻔﺤﮥ ‪۱۴‬‬ ‫‪ ٨٧‬ﻫﻤﺎﻥ‬

‫‪ ٨٨‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺻﻔﺤﮥ ‪۱۵–۱۶‬‬ ‫‪ ٨٩‬ﻫﻤﺎﻥ‪ ،‬ﺻﻔﺤﮥ ‪۲۱‬‬ ‫‪ ٩٠‬ﻫﻤﺎﻥ‬

‫‪ ٩١‬ﻫﻤﺎﻥ‪ ،‬ﺻﻔﺤﮥ ‪۲۸‬‬ ‫‪ ٩٢‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ‪ ۸ ،‬ﻓﻮﺭﻳﻪ ‪۱۹۳۴‬‬ ‫ّ‬ ‫‪٩٣‬ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ ‪ ،‬ﺻﻔﺤﮥ‪۳۷‬‬ ‫‪ ٩٤‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺻﻔﺤﮥ ‪۱۲‬‬ ‫‪ ٩٥‬ﻫﻤﺎﻥ‪ ،‬ﺻﻔﺤﮥ ‪۲۱‬‬

‫‪ ٩٦‬ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ‪ ،‬ﺟﻠﺪ ﺍ ّﻭﻝ‪ ،۱۹۷۳ ،‬ﺻﻔﺤﮥ ‪۳۷۱‬‬

‫‪ ٩٧‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺟﻠﺪ ‪ ،۳‬ﺻﻔﺤﮥ ‪۵۰۱‬‬ ‫‪ ٩٨‬ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﺻﻔﺤﮥ ‪۱–۲‬‬

‫‪ ٩٩‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺻﻔﺤﮥ ‪۲۱‬‬ ‫‪ ١٠٠‬ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ‪ ،‬ﺟﻠﺪ ﺍ ّﻭﻝ‪ ،۱۹۷۳ ،‬ﺻﻔﺤﮥ ‪۳۷۱‬‬ ‫‪ ١٠١‬ﻫﻤﺎﻥ‪ ،‬ﺻﻔﺤﮥ ‪۳۷۲‬‬

‫‪ ١٠٢‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺻﻔﺤﮥ ‪۲۱‬‬

‫‪ ١٠٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺟﻠﺪ ‪ ،۱‬ﺷﻤﺎﺭﮤ ‪۱۸۷‬‬ ‫‪ ١٠٤‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺟﻠﺪ ‪ ،۳‬ﺻﻔﺤﮥ ‪۵۰۱‬‬

‫‪ ١٠٥‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ‪ ۹ ،‬ﺁﭘﺮﻳﻞ ‪۱۹۲۳‬‬ ‫ّ‬ ‫‪ ١٠٦‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﺻﻔﺤﮥ ‪۳۷‬‬ ‫‪ ١٠٧‬ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﺻﻔﺤﺎﺕ ‪۳–۴‬‬

‫‪١٠٨‬‬ ‫‪١٠٩‬‬

‫ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻣﻮ ّﺭﺥ ‪ ۲۵‬ﻓﻮﺭﻳﻪ ‪ ،۱۹۵۱‬ﺧﻄﺎﺏ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﻣﺤﺎﻓﻞ ﻣﻠّﻰ‬ ‫ّ‬ ‫ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ ‪ ،‬ﺻﻔﺤﮥ ‪۷۶‬‬

‫‪ ١١٠‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﺗﻮﻗﻴﻊ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﻣﻮ ّﺭﺥ ﺧﻄﺎﺏ ﺑﻪ ﺍﺣﺒّﺎﻯ ﺷﺮﻕ ﻭ ﻏﺮﺏ‪١٩٢۴ ،‬‬ ‫ّ‬ ‫‪ ١١١‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‪ ۸ ،‬ﻓﻮﺭﻳﻪ ‪۱۹۳۴‬‬ ‫ّ‬ ‫ﺩﺳﺘﺨﻂ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ۲۷ ،‬ﻣﻰ ‪۱۹۶۶‬‬ ‫‪ ١١٢‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ‬ ‫ّ‬

‫‪ ١١٣‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺧﻄﺎﺏ ﺑﻪ ﺍﺣﺒّﺎﻯ ﺍﻣﺮﻳﮑﺎ‪۱۹۴۷–۱۹۵۷ ،‬‬ ‫ّ‬ ‫‪ ١١٤‬ﺗﺮﺟﻤﻪﺍﻯ ﺍﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‪ ۸ ،‬ﻓﻮﺭﻳﻪ ‪۱۹۳۴‬‬ ‫ّ‬ ‫‪ ١١٥‬ﻫﻤﺎﻥ‬ ‫‪ ١١٦‬ﻫﻤﺎﻥ‬

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