حضرت بهالله

‫ﺣﻀﺮﺕ ﺑﻬﺂءﺍ‬

A Statement prepared by

The Baha’i International Community, Office of Public Information New York

Persian edition,

۰‫ﺹ‬

Translated from the original English 1992

The Baha’i Publishing Trust 27 Rutland Gate

London SW7 1PD

ISBN 1-870989-36-8

Cover Designed & Produced By

Faizi Creative Marketing Consultants Brisbane – Australia

Printed By PAKA Print LTD London – 1992

‫ ﻧﺴﺨﻪ‬۸۰۰۰ - ‫ﺍﻭﻝ‬ ّ ‫ﭼﺎﭖ‬ ۰۰ ‫ﺹ‬

‫ﺻﻔﺤﻪ‬

‫ﻓﻬﺮﺳﺖ ﻣﻨﺪﺭﺟﺎﺕ‬

‫ﻋﻨﻮﺍﻥ‬

١................................ ‫ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‬-١

٥.......................... ‫ ﻭﻻﺩﺕ ﺁﺋﻴﻨﻰ ﺟﺪﻳﺪ‬-٢

١١................................ .... ‫ ﺩﻭﺭﺍﻥ ﺗﺒﻌﻴﺪ‬-٣

١٩.................... ‫ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺩﺭ ﺑﺎﻍ ﺭﺿﻮﺍﻥ‬-٤

٢٤...................... ‫ ﺁﺋﻴﻦ ﺗﻐﻴﻴﺮ ﻧﺎﭘﺬﻳﺮ ﺍﻟﻬﻰ‬-٥

٣٠................................‫ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ‬-٦

٣٤............‫ ﺗﻤﺪﻧﻰ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺣﺎﻝ ﭘﻴﺸﺮﻓﺖ‬-٧

٣٩.............................................‫ ﻳﻮﻡ ﺍ‬-٨

٤٥.........................‫ ﺍﺑﻼﻍ ﭘﻴﺎﻡ ﺑﻪ ﺳﻼﻃﻴﻦ‬-٩

٥٢ .....................‫ﻣﻘﺪﺳﻪ‬ ّ ‫ ﻭﺭﻭﺩ ﺑﻪ ﺍﺭﺍﺿﻰ‬-١٠

‫‪ -١١‬ﺩﻳﻦ ﻋﺎﻣﻞ ﻧﻮﺭ ﻳﺎ ﻣﻮﺟﺐ ﺗﺎﺭﻳﮑﻰ‪٥٩.........‬‬

‫‪ -١٢‬ﺻﻠﺢ ﺟﻬﺎﻧﻰ‪٦٣...................................‬‬

‫‪ -١٣‬ﺍﻧّﻰ ﻣﺎﺍﻇﻬﺮﺕ ﻧﻔﺴﻰ‪٦٦.........................‬‬

‫ﺑﺸﺮﻳﺖ‪٧٠......‬‬ ‫‪ -١٤‬ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﺑﺎ ﻋﺎﻟﻢ‬ ‫ّ‬

‫‪ -١٥‬ﻳﺎﺩﺩﺍﺷﺖ‪٧٤......................................‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺑﻴﺴﺖ ﻭ ﻧﻬﻢ ﻣﺎﻩ ﻣﻪ ‪ ١٩٩٢‬ﻳﮑﺼﺪﻣﻴﻦ ﺳﺎﻟﮕﺮﺩ ﺩﺭﮔﺬﺷﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﺍﺳﺖ ‪ .‬ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺒﻨﻰ ﺑﺮ ﺍﻳﻦ ﮐﻪ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺣﮑﻢ ﻣﻠّﺖ ﻭﺍﺣﺪ ﺩﺍﺭﺩ ﻭ‬ ‫ﮐﺮﻩ ﺯﻣﻴﻦ ﺑﺮﺍﻯ ﺍﺑﻨﺎﻯ ﺍﻧﺴﺎﻥ ﺑﻪ ﻣﻨﺰﻟﻪ ﻳﮏ ﻭﻃﻦ ﻣﺤﺴﻮﺏ ﺍﺳﺖ ﺑﻴﺶ ﺍﺯ ﻳﮑﺼﺪ‬ ‫ﺳﺎﻝ ﻗﺒﻞ ﺑﻪ ﺟﻬﺎﻧﻴﺎﻥ ﺍﺑﻼﻍ ﺷﺪ‪ ،‬ﻟﻴﮑﻦ ﻣﺘﺄﺳﻔﺎﻧﻪ ﺑﻰ ﺗﺄﻣﻞ ﻭ ﺑﺪﻭﻥ ﻣﻄﺎﻟﻌﻪ ﻣﻮﺭﺩ‬

‫ﺑﻰﺍﻋﺘﻨﺎﺋﻰ ﻭ ﺍﻧﮑﺎﺭ ﺳﺮﺍﻥ ﻋﺎﻟﻢ ﻭ ﺯﻣﺎﻣﺪﺍﺭﺍﻧﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﮐﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ﻣﺨﺎﻃﺐ ﻭ‬ ‫ﺍﻣﺎ ﺍﻣﺮﻭﺯ ﻣﺸﺎﻫﺪﻩ ﻣﻰﺷﻮﺩ ﮐﻪ ﻫﻤﺎﻥ ﺗﻌﺎﻟﻴﻢ‬ ‫ﺩﺭﻳﺎﻓﺖ ﮐﻨﻨﺪﮤ ﭘﻴﺎﻡ ﻣﺰﺑﻮﺭ ﺑﻮﺩﻧﺪ ‪ّ .‬‬

‫ﮐﺎﻧﻮﻥ ﺍﻣﻴﺪ ﻭ ﻗﺒﻠﮥ ﺁﻣﺎﻝ ﺑﺸﺮ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﮔﺴﻴﺨﺘﻦ ﻭ ﻓﺮﻭﺭﻳﺨﺘﻦ ﻧﻈﻢ ﺍﺧﻼﻗﻰ ﻭ‬

‫ﺍﺟﺘﻤﺎﻋﻰ ﺟﻬﺎﻥ ﻧﻴﺰ ﮐﻪ ﺑﻪ ﺻﺮﺍﺣﺖ ﻭ ﺁﺷﮑﺎﺭﺍ ﺩﺭ ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﭘﻴﺶﺑﻴﻨﻰ‬ ‫ﺷﺪﻩ ﺑﻮﺩ ﻫﻤﭽﻨﺎﻥ ﺍﺟﺘﻨﺎﺏ ﻧﺎﭘﺬﻳﺮ ﻣﻰﻧﻤﺎﻳﺪ‪.‬‬

‫ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﮐﻪ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺳﺪﮤ ﺩﺭﮔﺬﺷﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻧﺘﺸﺎﺭ ﻣﻰﻳﺎﺑﺪ‬

‫ﻣﻘﺪﻣﮥ ﻣﺨﺘﺼﺮﻯ ﺍﺳﺖ ﺑﺮ ﺯﻧﺪﮔﺎﻧﻰ ﻭ ﺁﺛﺎﺭ ﺁﻥ ﺣﻀﺮﺕ ﮐﻪ ﺑﻨﺎ ﺑﺮ ﺗﻘﺎﺿﺎﻯ‬ ‫ّ‬

‫ﺗﻬﻴﻪ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻫﻴﺌﺘﻰ ﺍﺳﺖ ﮐﻪ ﻗﻴﺎﺩﺕ ﻭ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ّ‬

‫ﻫﺪﺍﻳﺖ ﮐﻮﺷﺸﻬﺎﻯ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻴﺎﻥ ﺭﺍ ﺑﺮ ﻋﻬﺪﻩ ﺩﺍﺭﺩ‪ .‬ﮐﻮﺷﺶ ﻫﺎﺋﻰ ﮐﻪ ﺭﻭﻳﺪﺍﺩﻫﺎﻯ‬ ‫ﺗﺤﺮﮎ ﺁﻧﻬﺎ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺩﺭ ﺿﻤﻦ‬ ‫ﻳﮏ ﻗﺮﻥ ﺍﺧﻴﺮ ﺳﺒﺐ ﻇﻬﻮﺭ ﻭ ﻣﺎﻳﮥ ّ‬ ‫ﺗﺄﻣﻞ ﺩﺭ ﺑﺎﺭﻩ ﺁﻳﻨﺪﮤ ﮐﺮﮤ‬ ‫ﺩﻭﺭﻧﻤﺎﺋﻰ ﺭﺍ ﮐﻪ ﺑﻬﺎﺋﻴﺎﻥ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﺑﻪ ﻫﻨﮕﺎﻡ‬ ‫ّ‬ ‫ﺗﻔﮑﺮ ﻭ ّ‬

‫ﻣﺠﺴﻢ ﻣﻰﻧﻤﺎﻳﻨﺪ‪ ،‬ﺍﺭﺍﺋﻪ ﻣﻰﺩﻫﺪ‪.‬‬ ‫ﺯﻣﻴﻦ ﻭ ﺳﺮﻧﻮﺷﺖ ﻧﻮﻉ ﺑﺸﺮ ﺑﺎ ﺍﻃﻤﻴﻨﺎﻥ ﺧﺎﻃﺮ ﺩﺭ ﻧﻈﺮ‬ ‫ّ‬ ‫ﺹ‪١‬‬

‫‪١‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﺑﺎ ﻓﺮﺍﺭﺳﻴﺪﻥ ﻫﺰﺍﺭﮤ ﺟﺪﻳﺪ‪،‬ﻧﻴﺎﺯ ﺣﻴﺎﺗﻰ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﺎﺭﮤ‬

‫ﻃﺒﻴﻌﺖ ﺍﻧﺴﺎﻥ ﻭ ﺟﺎﻣﻌﮥ ﺍﻧﺴﺎﻧﻰ ‪ ،‬ﺑﻪ ﻭﺣﺪﺕ ﻧﻈﺮ ﺩﺳﺖ ﻳﺎﺑﺪ‪ .‬ﺍﻳﻦ ﻧﻴﺎﺯﻣﻨﺪﻯ ﺩﺭ‬

‫ﺗﺤﻮﻻﺕ ﻋﻘﻴﺪﺗﻰ‬ ‫ﻳﮑﺼﺪ ﺳﺎﻝ ﺍﺧﻴﺮ ﺍﻧﮕﻴﺰﮤ ﻇﻬﻮﺭ ﺭﺷﺘﻪﺍﻯ ﺍﺯ ﻧﻈﺎﻡ ﻫﺎﻯ ﻓﮑﺮﻯ ﻭ‬ ‫ّ‬ ‫ﺷﺪﻩ ﮐﻪ ﺩﻧﻴﺎﻯ ﻣﺎ ﺭﺍ ﺩﺳﺘﺨﻮﺵ ﺗﺸﻨّﺞ ﻭ ﺁﺷﻮﺏ ﻫﺎﻯ ﭘﻰ ﺩﺭ ﭘﻰ ﺳﺎﺧﺘﻪ ﺍﺳﺖ ‪.‬‬

‫ﻧﻈﺎﻣﻬﺎﺋﻰ ﮐﻪ ﺑﻨﻈﺮ ﻣﻰﺭﺳﺪ ﺍﮐﻨﻮﻥ ﺗﻮﺍﻥ ﺗﺤﺮﮎ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﺑﺎﺷﻨﺪ‪ .‬ﺷﻮﺭ ﻭ‬

‫ﻫﻴﺠﺎﻧﻰ ﮐﻪ ﺍﻳﻦ ﮐﻮﺷﺶ ﻫﺎ ﺩﺭ ﺑﺮﺩﺍﺷﺘﻪ ﻋﻠﻰ ﺭﻏﻢ ﻧﺘﺎﻳﺞ ﻭ ﺛﻤﺮﺍﺕ ﻳﺄﺱ ﺁﻭﺭ ﺁﻧﻬﺎ ‪،‬‬

‫ﺷﺪﺕ ﻭ ﻋﻤﻖ ﻧﻴﺎﺯﻯ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﺷﺪ ‪ .‬ﺯﻳﺮﺍ ﺑﺪﻭﻥ ﻳﮏ ﺍﻋﺘﻘﺎﺩ‬ ‫ﺧﻮﺩ ﮔﻮﺍﻩ ّ‬ ‫ﻣﺸﺘﺮﮎ ﺩﺭ ﺑﺎﺭﮤ ﻣﺴﻴﺮ ﺗﺎﺭﻳﺦ ﺑﺸﺮ ‪ ،‬ﺑﻪ ﻧﻈﺮ ﻧﻤﻰﺭﺳﺪ ﺑﺘﻮﺍﻥ ﭘﺎﻳﻪﻫﺎﻯ ﭼﻨﺎﻥ‬

‫ﻣﺘﻌﻬﺪ ﺍﺣﺴﺎﺱ‬ ‫ﺍﮐﺜﺮﻳﺖ ﻣﺮﺩﻡ ﺧﻮﺩ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ‬ ‫ﺟﺎﻣﻌﻪﺍﻯ ﺟﻬﺎﻧﻰ ﺭﺍ ﺑﻨﻴﺎﻥ ﮔﺬﺍﺷﺖ ﮐﻪ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻨﻨﺪ‪.‬‬

‫ﭼﻨﻴﻦ ﭼﺸﻢ ﺍﻧﺪﺍﺯﻯ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺁﺷﮑﺎﺭﺍ ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﮐﻪ ﺩﺭ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﺑﻪ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ ﻣﺒﻌﻮﺙ ﮔﺮﺩﻳﺪ ﻭ ﺗﺄﺛﻴﺮ ﻭ ﻧﻔﻮﺫ‬

‫ﺭﻭﺯﺍﻓﺰﻭﻥ ﺗﻌﺎﻟﻴﻤﺶ ﻣﻬﻤﺘﺮﻳﻦ ﻭﺍﻗﻌﮥ ﺗﺎﺭﻳﺦ ﻣﻌﺎﺻﺮ ﺍﺩﻳﺎﻥ ﺍﺳﺖ ﺩﺭ ‪ ١٢‬ﻧﻮﺍﻣﺒﺮ‬

‫‪ ١٨١٧‬ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﺘﻮﻟّﺪ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﺳﻦ ﺑﻴﺴﺖ ﻭ ﻫﻔﺖ ﺳﺎﻟﮕﻰ ﺭﺳﺎﻟﺘﻰ ﺭﺍ ﺁﻏﺎﺯ‬

‫ﮐﺮﺩ ﮐﻪ ﺑﻪﺗﺪﺭﻳﺞ ﺍﻓﮑﺎﺭ ﻭ ﻗﻠﻮﺏ ﭼﻨﺪﻳﻦ ﻣﻠﻴﻮﻥ ﻧﻔﻮﺱ ﺭﻭﻯ ﺯﻣﻴﻦ ﺍﺯ ﻫﺮ ﻧﮋﺍﺩ ﻭ‬

‫ﻣﺴﺨﺮ ﺧﻮﺩ ﺳﺎﺧﺖ )‪ . (١‬ﺍﻳﻦ ﭘﺪﻳﺪﻩ ﮔﺮ ﭼﻪ ﺩﺭ‬ ‫ﻓﺮﻫﻨﮓ ﻭ ﻣﻠّﺘﻰ ﺭﺍ ﻣﺠﺬﻭﺏ ﻭ‬ ‫ّ‬

‫ﺹ‪٢‬‬

‫ﺟﻬﺎﻥ ﻣﻌﺎﺻﺮ ﺑﻰﺳﺎﺑﻘﻪ ﻭ ﻧﻈﻴﺮ ﺍﺳﺖ ﻭﻟﻴﮑﻦ ﺑﺎ ﺗﻐﻴﻴﺮﺍﺕ ﻋﻈﻴﻤﻰ ﮐﻪ ﺩﺭ ﮔﺬﺷﺘﻪ‬

‫ﺩﺭ ﻣﺴﻴﺮ ﺣﻴﺎﺕ ﻣﺸﺘﺮﮎ ﺑﺸﺮﻯ ﺭﻭﻯ ﺩﺍﺩﻩ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭﺩ ‪ ،‬ﺯﻳﺮﺍ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﺧﻮﺩ ﺭﺍ ﺣﺎﻣﻞ ﻭﺣﻰ ﺁﺳﻤﺎﻧﻰ ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﻰ ﺩﺭ ﺩﻭﺭﺍﻥ ﺑﻠﻮﻍ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﻋﻼﻡ‬

‫ﺗﺤﻘﻖ ﺑﺨﺸﺪ ﻭ ﺭﻭﺍﺑﻂ ﻭ‬ ‫ﻓﺮﻣﻮﺩ‪ .‬ﭘﻴﺎﻣﺒﺮﻯ ﮐﻪ ﻣﻰﺑﺎﻳﺪ ﻭﻋﻮﺩ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺭﺍ‬ ‫ّ‬

‫ﻣﻮﺟﺒﺎﺕ ﺭﻭﺣﺎﻧﻰ ﻻﺯﻡ ﺭﺍ ﺑﺮﺍﻯ ﺗﺄﺳﻴﺲ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ‪.‬‬

‫ﺍﻗﻞ‬ ‫ﺣﺪ ّ‬ ‫ﺗﺄﺛﻴﺮﺍﺗﻰ ﮐﻪ ﺣﻴﺎﺕ ﻭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﺎﮐﻨﻮﻥ ﺑﺠﺎﻯ ﮔﺬﺍﺷﺘﻪ ّ‬

‫ﻫﻮﻳﺖ ﻣﻌﻨﻮﻯ‬ ‫ﺗﻮﺟﻪ ﻫﺮ ﻓﺮﺩﻯ ﺭﺍ ﮐﻪ ﻭﺍﻗﻌﺎ ﺑﻪ ﺍﺻﺎﻟﺖ ﺭﻭﺣﺎﻧﻰ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﻭ ّ‬ ‫ﺑﺎﻳﺪ ّ‬

‫ﺍﻭ ﺍﺫﻋﺎﻥ ﺩﺍﺭﺩ ﻭ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﮐﻪ ﺳﺎﺯﻣﺎﻥ ﺁﻳﻨﺪﮤ ﮐﺮﮤ ﺍﺭﺽ ﺑﺎﻳﺪ ﺑﺎ ﺍﺗّﮑﺎء ﺑﻪ ﭼﻨﻴﻦ‬

‫ﻣﺪﻋﺎ ﺑﺮﺍﻯ ﺑﺮﺭﺳﻰ‬ ‫ﺣﻘﻴﻘﺘﻰ ﺍﻳﺠﺎﺩ ﮔﺮﺩﺩ ﺑﻪ ﺧﻮﺩ ﺟﻠﺐ ﻧﻤﺎﻳﺪ‪ .‬ﻣﺪﺍﺭﮎ ﻭ ﺷﻮﺍﻫﺪ ﺍﻳﻦ ّ‬

‫ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ،‬ﺷﺮﺡ ﻣﺒﺴﻮﻁ ﻭ‬ ‫ﺩﻗﻴﻖ ﻋﻤﻮﻡ ﺍﻓﺮﺍﺩ ﺩﺭ ﺩﺳﺘﺮﺱ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ّ‬ ‫ﺳﻮﺍﺑﻖ ﻭ ﻣﺂﺧﺬ ﻣﻌﺘﺒﺮ ﻣﺮﺑﻮﻁ ﺑﻪ ﻇﻬﻮﺭ ﻳﮏ ﺁﺋﻴﻦ ﻣﺴﺘﻘﻞ ﻭ ﺳﺮﮔﺬﺷﺖ ﺯﻧﺪﮔﺎﻧﻰ‬

‫ﻣﺆﺳﺲ ﺁﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺑﺸﺮ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻣﺪﺍﺭﮐﻰ ﺩﺭ ﺩﺳﺘﺮﺱ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬

‫ﺟﺮﻳﺎﻥ ﻭ ﻧﺤﻮﮤ ﺍﺳﺘﻘﺒﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺍﻣﺮ ﺟﺪﻳﺪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ‪ ،‬ﺁﻧﭽﻨﺎﻥ ﺍﺳﺘﻘﺒﺎﻟﻰ‬

‫ﮐﻪ ﺳﺒﺐ ﺍﻳﺠﺎﺩ ﺟﺎﻣﻌﻪﺍﻯ ﺟﻬﺎﻧﻰ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪ .‬ﺟﺎﻣﻌﻪﺍﻯ ﮐﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﻰﺗﻮﺍﻧﺪ‬

‫ﻣﺘﺸﮑﻠﮥ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺍﺳﺖ ‪(٢) .‬‬ ‫ﻣﺮﮐﺐ ﺍﺯ ﺟﻤﻴﻊ ﻋﻨﺎﺻﺮ ﻭ ﺍﺟﺰﺍء‬ ‫ّ‬ ‫ﺍﺩﻋﺎ ﮐﻨﺪ ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ّ‬ ‫ّ‬ ‫ﺗﺎ ﺍﻭﺍﺳﻂ ﻗﺮﻥ ﺣﺎﺿﺮ ﭘﻴﺸﺮﻓﺖ ﺍﻳﻦ ﻧﻬﻀﺖ ﺑﺎﻟﻨّﺴﺒﻪ ﺍﺯ ﺍﻧﻈﺎﺭ ﭘﻮﺷﻴﺪﻩ ﺑﻮﺩ‪،‬‬

‫ﭼﻪ ﮐﻪ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﻐﻴﻴﺮ ﺩﺍﺩﻥ ﻋﻘﻴﺪﻩ ﻭ ﺍﻳﻤﺎﻥ ﻧﻔﻮﺱ ﺭﺍ ﺑﻪ ﻋﻨﻒ ﻭ‬

‫ﺍﮐﺮﺍﻩ ﻣﻨﻊ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﺩﺭﺳﺖ ﺑﺮﺧﻼﻑ ﻧﺤﻮﻩﺍﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﻣﻌﻤﻮﻝ‬

‫ﺑﻮﺩﻩ ‪ ،‬ﭼﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﺭﺍء ﻭ ﻋﻘﺎﻳﺪ ﺩﻳﻨﻰ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻋﻨﻒ ﮔﺴﺘﺮﺵ ﻭﺳﻴﻊ ﻳﺎﻓﺘﻪﺍﻧﺪ‪.‬‬

‫ﺟﻤﻌﻴﺖﻫﺎﻯ ﻣﺤﻠّﻰ‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻦ ﺭﺟﺤﺎﻧﻰ ﮐﻪ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺗﺄﺳﻴﺲ‬ ‫ّ‬ ‫ﺹ‪٣‬‬

‫ﭘﺮﺟﻤﻌﻴﺖ ﺍﺯ ﺑﻬﺎﺋﻴﺎﻥ ﺩﺭ‬ ‫ﺑﻬﺎﺋﻰ ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﻗﺎﺋﻞ ﺑﻮﺩﻩ ﻣﺎﻧﻊ ﭘﻴﺪﺍﻳﺶ ﻣﺮﺍﮐﺰ‬ ‫ّ‬

‫ﻳﮏ ﮐﺸﻮﺭ ﺷﺪﻩ ﻭ ﺍﺯ ﺑﺴﻴﺞ ﺍﻣﮑﺎﻧﺎﺕ ﻣﻮﺟﻮﺩ ﺑﺮﺍﻯ ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﻭﺳﻴﻊ ﺩﺭ ﺯﻣﻴﻨﮥ‬

‫ﺍﻃﻼﻋﺎﺕ ﻻﺯﻡ ﺑﻪ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﻧﻴﺰ ﺟﻠﻮﮔﻴﺮﻯ ﮐﺮﺩﻩ ﺍﺳﺖ ‪ .‬ﺁﺭﻧﻮﻟﺪ ﺗﻮﻳﻦﺑﻰ‬ ‫ﺭﺳﺎﻧﺪﻥ ّ‬

‫)‪ (Arnold Toynbee‬ﺍﺯ ﺍﻳﻨﮑﻪ ﻧﻬﻀﺖ ﺑﻬﺎﺋﻰ ﻣﻤﮑﻦ ﺍﺳﺖ ﺣﺎﮐﻰ ﺍﺯ ﻇﻬﻮﺭ ﻳﮏ‬ ‫ﺗﻮﺟﻪ‬ ‫ﺩﻳﺎﻧﺖ ﺟﺪﻳﺪ ﺟﻬﺎﻧﻰ ﺑﺎﺷﺪ ﺑﻪ ﻫﻴﺠﺎﻥ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺩﻫﮥ ‪ ١٩٥٠‬ﺑﻪ ﺍﻳﻦ ﻧﮑﺘﻪ ّ‬

‫ﻧﻤﻮﺩ ﮐﻪ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺩﺭ ﺍﻭﺍﺳﻂ ﻗﺮﻥ ﺑﻴﺴﺘﻢ ﺩﺭ ﻣﻴﺎﻥ ﺍﻓﺮﺍﺩ ﺗﺤﺼﻴﻞ ﮐﺮﺩﮤ ﻏﺮﺑﻰ ﻫﻤﺎﻥ‬ ‫ﻣﺴﻴﺤﻴﺖ ﺩﺭ ﺑﻴﻦ ﮔﺮﻭﻩ ﻣﺸﺎﺑﻪ ﺩﺭ ﺍﻣﭙﺮﺍﺗﻮﺭﻯ ﺭﻭﻡ ﺩﺭ ﻗﺮﻥ‬ ‫ﻣﻌﺮﻭﻓﻴﺖ ﺩﺍﺭﺩ ﮐﻪ‬ ‫ﻗﺪﺭ‬ ‫ّ‬ ‫ّ‬

‫ﺩﻭﻡ ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ‪(٣) .‬‬

‫ﺩﺭ ﺳﺎﻟﻬﺎﻯ ﺍﺧﻴﺮ ﮐﻪ ﺷﻤﺎﺭ ﺍﻋﻀﺎء ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﮐﺸﻮﺭﻫﺎ ﺑﻪ‬

‫ﺳﺮﻋﺖ ﺍﻓﺰﺍﻳﺶ ﻳﺎﻓﺘﻪ ﺍﻭﺿﺎﻉ ﻭ ﺍﺣﻮﺍﻝ ﺑﻪ ﮔﻮﻧﻪﺍﻯ ﭼﺸﻤﮕﻴﺮ ﺗﻐﻴﻴﺮ ﮐﺮﺩﻩ ﺍﺳﺖ ‪.‬‬

‫ﺍﮐﻨﻮﻥ ﺑﻪ ﺭﺍﺳﺘﻰ ﺩﺭ ﺩﻧﻴﺎ ﻧﺎﺣﻴﻪﺍﻯ ﻧﻤﻰﺗﻮﺍﻥ ﻳﺎﻓﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪ ‬ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ ﻧﺤﻮﮤ ﺟﺪﻳﺪﻯ ﺍﺯ ﺯﻧﺪﮔﻰ ﻧﻔﻮﺫ ﻧﮑﺮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﺍﺣﺘﺮﺍﻡ ﻭ ﺗﺤﺴﻴﻨﻰ‬ ‫ﮐﻪ ﺑﻪ ﺗﺪﺭﻳﺞ ﺩﻭﺍﻳﺮ ﺩﻭﻟﺘﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﻭ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘّﺤﺪ ﻧﺴﺒﺖ ﺑﻪ ﻃﺮﺡﻫﺎﻯ‬

‫ﺗﻮﺳﻌﻪ ﻭ ﻋﻤﺮﺍﻥ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺍﺑﺮﺍﺯ ﻣﻰﺩﺍﺭﻧﺪ ﺩﻟﻴﻞ ﻣﺤﮑﻢ‬ ‫ﻣﺤﺮﮐﻪﺍﻯ ﺍﺳﺖ ﮐﻪ‬ ‫ﻗﻮﮤ‬ ‫ﺩﻳﮕﺮﻯ ﺑﺮ ﻟﺰﻭﻡ ﺑﺮﺭﺳﻰ ﻭ ﻣﻄﺎﻟﻌﮥ ﺑﻰﻃﺮﻓﺎﻧﻪ ﻭ ّ‬ ‫ّ‬ ‫ﺟﺪﻯ ّ‬

‫ﺗﺤﻮﻟﻰ ﮐﻪ ﺍﺯ ﻧﻈﺮ ﺟﻨﺒﻪﻫﺎﻯ ﻣﻬﻢ ﻭ ﺣﺴﺎﺱ ﺩﺭ‬ ‫ﺗﺤﻮﻝ ﺍﺟﺘﻤﺎﻋﻰ ﮔﺸﺘﻪ‬ ‫ﻣﻮﺟﺐ ﭼﻨﻴﻦ‬ ‫ّ‬ ‫ّ‬

‫ﺟﻬﺎﻥ ﻣﻨﺤﺼﺮ ﺑﻪ ﻓﺮﺩ ﺍﺳﺖ ‪.‬‬

‫ﺧﻼﻗﻪ ﻫﻴﭻ ﺷﮏ ﻭ ﺗﺮﺩﻳﺪﻯ ﻭﺟﻮﺩ‬ ‫ﻗﻮﮤ‬ ‫ﺩﺭ‬ ‫ﻣﺤﺮﮐﮥ ّ‬ ‫ّ‬ ‫ﻣﺎﻫﻴﺖ ﻭ ﻓﻄﺮﺕ ﺍﻳﻦ ّ‬ ‫ّ‬

‫ﻣﺘﻨﻮﻉ ﺍﺳﺖ ‪:‬‬ ‫ﻧﺪﺍﺭﺩ‪ .‬ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺸﺘﻤﻞ ﺑﺮ ﻣﻮﺍﺿﻴﻊ ﻭ ﻣﻄﺎﻟﺒﻰ ﺑﺴﻴﺎﺭ ّ‬

‫ﺍﺯ ﻣﺴﺎﺋﻞ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺯ ﻗﺒﻴﻞ ﺍﻣﺘﺰﺍﺝ ﻭ ﻭﺣﺪﺕ ﻧﮋﺍﺩﻫﺎﻯ ﻣﺨﺘﻠﻒ‪ ،‬ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ‬ ‫ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ‪ ،‬ﺧﻠﻊ ﺳﻼﺡ ﻋﻤﻮﻣﻰ ﮔﺮﻓﺘﻪ ﺗﺎ ﻣﺴﺎﺋﻞ ﺩﻳﮕﺮﻯ ﮐﻪ ﻣﺴﺘﻘﻴﻤﴼ ﺑﻪ‬ ‫ﺹ‪٤‬‬

‫ﺣﻴﺎﺕ ﺩﺭﻭﻧﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺍﺭﺗﺒﺎﻁ ﭘﻴﺪﺍ ﻣﻰﮐﻨﺪ ‪ .‬ﻣﺘﻮﻥ ﺍﺻﻠﻰ ﺍﻳﻦ ﺁﺛﺎﺭ ﺩﺭ ﻧﻬﺎﻳﺖ‬

‫ﺩﻗﺖ ﻭ ﻣﺮﺍﻗﺒﺖ ﻧﮕﺎﻫﺪﺍﺭﻯ ﺷﺪﻩ ﺍﺳﺖ ‪ ،‬ﭼﻪ ﺁﺛﺎﺭﻯ ﮐﻪ ﺑﻪ ﺧﻂ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺮﻗﻮﻡ‬ ‫ّ‬ ‫ﺷﺪﻩ ﻭ ﭼﻪ ﺁﺛﺎﺭﻯ ﮐﻪ ﺩﺭ ﺣﻴﻦ ﻧﺰﻭﻝ ﻭﺣﻰ ﺑﻮﺳﻴﻠﻪ ﮐﺎﺗﺒﺎﻧﻰ ﺩﺭ ﺣﻀﻮﺭ ﺍﻳﺸﺎﻥ ﺗﺤﺮﻳﺮ‬

‫ﺻﺤﺖ ﺁﻥ ﻧﻮﺷﺘﻪﻫﺎ ﻣﻮﺭﺩ ﺗﺼﺪﻳﻖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‬ ‫ﻳﺎﻓﺘﻪ ﻭ ﺳﭙﺲ‬ ‫ّ‬

‫ﻣﻨﻈﻢ ﻗﺴﻤﺖﻫﺎﺋﻰ ﺍﺯ ﺍﻳﻦ ﺁﺛﺎﺭ‬ ‫ﺍﺳﺖ ‪ .‬ﻃﻰ ﺳﺎﻟﻴﺎﻥ ﻣﺘﻤﺎﺩﻯ ﻃﺒﻖ ﺑﺮﻧﺎﻣﻪﺍﻯ ﺩﻗﻴﻖ ﻭ ّ‬ ‫ﺑﻪ ﺑﻴﺶ ﺍﺯ ﻫﺸﺘﺼﺪ ﺯﺑﺎﻥ ﺩﺭ ﺳﺮﺍﺳﺮ ﺩﻧﻴﺎ ﺗﺮﺟﻤﻪ ﺷﺪﻩ ﻭ ﺩﺭ ﻫﺮ ﻧﻘﻄﻪ ﻭ ﺩﻳﺎﺭ ﺩﺭ‬ ‫ﺩﺳﺘﺮﺱ ﻫﻤﮕﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ‪.‬‬ ‫ﺹ‪٥‬‬

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‫ﻭﻻﺩﺕ ﺁﺋﻴﻨﻰ ﺟﺪﻳﺪ‬

‫ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺁﮔﺴﺖ ‪ ١٨٥٢‬ﺩﺭ ﺯﻧﺪﺍﻧﻰ ﺯﻳﺮﺯﻣﻴﻨﻰ ﮐﻪ‬

‫ﻣﺸﻬﻮﺭ ﺑﻪ ﺳﻴﺎﻩﭼﺎﻝ ﺑﻮﺩ ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﺸﺎﻥ ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩﺍﻯ ﻧﺠﻴﺐ ﻭ ﺍﺷﺮﺍﻓﻰ ﮐﻪ‬

‫ﺍﺻﻞ ﻭ ﻧﺴﺒﺶ ﺑﻪ ﺩﻭﺩﻣﺎﻧﻬﺎﻯ ﺑﺰﺭﮒ ﺷﺎﻫﻨﺸﺎﻫﻰ ﻗﺪﻳﻢ ﺍﻳﺮﺍﻥ ﻣﻰﺭﺳﻴﺪ ﻣﺘﻮﻟّﺪ‬

‫ﺧﺎﺻﻰ ﺑﺮﺍﻯ ﺍﺣﺮﺍﺯ ﻣﻘﺎﻡ ﻭﺯﺍﺭﺕ ﺩﺭ ﺩﺍﺋﺮﮤ ﺣﮑﻮﻣﺖ ﺑﺮﺍﻯ‬ ‫ﻣﻮﻗﻌﻴﺖ‬ ‫ﺷﺪﻧﺪ ﻭ ﺑﺎ ﺁﻧﮑﻪ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻬﻴﺎ ﺑﻮﺩ ﺍﺯ ﻗﺒﻮﻝ ﺁﻥ ﻣﻘﺎﻡ ﺍﻣﺘﻨﺎﻉ ﻧﻤﻮﺩﻧﺪ ﻭ ﺩﺭ ﻋﻮﺽ ﻗﻮﺍﻯ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ‬ ‫ﺍﻳﺸﺎﻥ ّ‬

‫ﺭﺍﻩ ﺧﺪﻣﺖ ﺑﻪ ﻧﻮﻉ ﻣﺼﺮﻭﻑ ﺩﺍﺷﺘﻨﺪ ‪ ،‬ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺩﺭ ﺍﻭﺍﺋﻞ ﺩﻫﮥ ‪ ١٨٤٠‬ﺩﺭ ﺑﻴﻦ‬ ‫ﻣﺮﻓﻪ ﻭ ﻣﻤﺘﺎﺯ ﺑﻌﺪ ﺍﺯ‬ ‫ﻣﺮﺩﻡ ﺑﻪ ﻋﻨﻮﺍﻥ )ﭘﺪﺭ ﺑﻴﻨﻮﺍﻳﺎﻥ ( ﺷﻬﺮﺕ ﻳﺎﻓﺘﻨﺪ ‪ .‬ﺍﻳﻦ ﺯﻧﺪﮔﺎﻧﻰ ّ‬

‫ﺳﺎﻝ ‪١٨٤٤‬ﻳﻌﻨﻰ ﻫﻨﮕﺎﻣﻰ ﮐﻪ ﺍﻳﺸﺎﻥ ﺍﺯ ﺣﺎﻣﻴﺎﻥ ﻭ ﭘﻴﺸﻮﺍﻳﺎﻥ ﻧﻬﻀﺘﻰ ﮔﺮﺩﻳﺪﻧﺪ‬

‫ﻣﻘﺪﺭ ﺑﻮﺩ ﻣﺴﻴﺮ ﺗﺎﺭﻳﺦ ﮐﺸﻮﺭﺷﺎﻥ ﺭﺍ ﺩﮔﺮﮔﻮﻥ ﺳﺎﺯﺩ‪ ،‬ﺑﻪ ﺳﺮﻋﺖ ﻣﻨﻘﻠﺐ ﺷﺪ‪.‬‬ ‫ﮐﻪ ّ‬

‫ﺍﻭﺍﺋﻞ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﺯﻣﺎﻧﻰ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﮐﺸﻮﺭﻫﺎﻯ ﺟﻬﺎﻥ ﭘﻴﺮﻭﺍﻥ‬

‫ﺟﺪﻯ ﻭ ﺻﻤﻴﻤﻰ‬ ‫ﺍﺩﻳﺎﻥ‪ ،‬ﻇﻬﻮﺭ ﭘﻴﺎﻣﺒﺮ ﻣﻮﻋﻮﺩﻯ ﺭﺍ ﺍﻧﺘﻈﺎﺭ ﻣﻰﮐﺸﻴﺪﻧﺪ ‪ .‬ﭘﻴﺮﻭﺍﻥ ّ‬

‫ﺗﻤﺪﻥ‬ ‫ﺍﺩﻳﺎﻥ ﻣﺨﺘﻠﻔﻪ ﮐﻪ ﺍﺯ ﺍﺛﺮﺍﺕ ﻭ ﻋﻮﺍﻗﺐ ﺗﺤﻘﻴﻘﺎﺕ ﻋﻠﻤﻰ ﻭ ﺑﺴﻂ ﻭ ﺗﻮﺳﻌﮥ ّ‬

‫ﺗﺤﻮﻻﺕ ﻭ ﺗﻐﻴﻴﺮﺍﺕ‬ ‫ﺻﻨﻌﺘﻰ ﻋﻤﻴﻘﴼ ﻣﻀﻄﺮﺏ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺑﺮﺍﻯ ﺩﺭﮎ ﻭ ﻓﻬﻢ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺗﻮﺟﻪ ﻧﻤﻮﺩﻧﺪ ‪ .‬ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ‬ ‫ﺳﺮﻳﻊ ﻭ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﺑﻪ ﮐﺘﺐ ّ‬ ‫ﻣﻘﺪﺳﮥ ﺧﻮﺩ ﻣﺮﺍﺟﻌﻪ ﻭ ّ‬

‫ﻫﻴﮑﻠﻴﻮﻥ )‪ (Templers‬ﻭ ﭘﻴﺮﻭﺍﻥ ﻣﻴﻠﺮ )‪(Millerites‬‬ ‫ﺁﻣﺮﻳﮑﺎ ﮔﺮﻭﻫﻬﺎﺋﻰ ﺍﺯ ﻗﺒﻴﻞ‬ ‫ّ‬

‫ﻣﺆﻳﺪ‬ ‫ﻳﻘﻴﻦ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﮐﺘﺐ ّ‬ ‫ﻣﻘﺪﺳﮥ ﻣﺴﻴﺤﻰ ﺷﻮﺍﻫﺪ ﻭ ﺁﺛﺎﺭﻯ ﻳﺎﻓﺘﻪﺍﻧﺪ ﮐﻪ ّ‬ ‫ﺹ‪٦‬‬

‫ﺍﻋﺘﻘﺎﺩ ﺭﺍﺳﺦ ﺁﻧﺎﻥ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺯﻭﺩﻯ ﺗﺎﺭﻳﺦ ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﻰﺭﺳﺪ ﻭ‬

‫ﺭﺟﻌﺖ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻗﺮﻳﺐ ﺍﻟﻮﻗﻮﻉ ﺍﺳﺖ ‪ .‬ﻧﻈﻴﺮ ﺍﻳﻦ ﺷﻮﺭ ﻭ ﻫﻴﺠﺎﻥ ﻭ ﺍﻋﺘﻘﺎﺩ‬

‫ﺗﺤﻘﻖ ﺍﺳﺖ ﺩﺭ‬ ‫ﻣﺮﻭﻳﻪ ﺍﺳﻼﻡ ﺩﺭ ﺷﺮﻑ‬ ‫ﺑﺮﺍﻳﻨﮑﻪ ﻭﻋﻮﺩ ﻣﻨﺼﻮﺻﻪ ﺩﺭ ﻗﺮﺁﻥ ﻭ ﺍﺣﺎﺩﻳﺚ‬ ‫ّ‬ ‫ّ‬ ‫ﺧﺎﻭﺭ ﻣﻴﺎﻧﻪ ﻧﻴﺰ ﺁﺷﮑﺎﺭ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﻣﻬﻤﺘﺮﻳﻦ ﻭ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﻧﻬﻀﺖ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﻨﺘﻈﺮﻳﻦ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ‬

‫ﻧﻬﻀﺘﻰ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭﻗﻮﻉ ﻳﺎﻓﺖ ﻭ ﻣﺘّﮑﻰ ﺑﺮ ﺗﻌﺎﻟﻴﻢ ﺑﺎﺯﺭﮔﺎﻧﻰ ﺟﻮﺍﻥ ﺍﺯ ﺍﻫﻞ‬

‫ﺷﻴﺮﺍﺯ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﻪ ﺑﺎﺏ )‪ (٤‬ﻣﺸﻬﻮﺭ ﺍﺳﺖ ‪ .‬ﺍﺯ ‪ ١٨٤٤‬ﺗﺎ ‪ ١٨٥٣‬ﻣﻴﻼﺩﻯ‬

‫ﻳﻌﻨﻰ ﺑﻪ ﻣﺪﺕ ﻧﻪ ﺳﺎﻝ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺍﺯ ﻫﺮ ﻃﺒﻘﻪ ﻭ ﺻﻨﻒ ﺩﺭ ﻫﻴﺠﺎﻧﻰ ﻣﻤﻠﻮ ﺍﺯ ﺑﻴﻢ ﻭ‬

‫ﺍﻣﻴﺪ ﺑﻪ ﺳﺮ ﻣﻰﺑﺮﺩﻧﺪ ‪ .‬ﻫﻴﺠﺎﻧﻰ ﺑﺮ ﺍﺛﺮ ﺍﻋﻼﻥ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺍﺋﺮ ﺑﺮ ﺁﻧﮑﻪ ﺭﻭﺯ‬ ‫ﺧﺪﺍ )ﻳﻮﻡ ﺍ‪ (‬ﺑﺰﻭﺩﻯ ﻓﺮﺍ ﻣﻰﺭﺳﺪ ﻭ ﺷﺨﺺ ﻭﻯ ﻫﻤﺎﻥ ﻣﻮﻋﻮﺩ ﻣﻨﺘﻈﺮ ﮐﺘﺎﺏ‬

‫ﺁﺳﻤﺎﻧﻰ ﺍﺳﻼﻡ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﻇﻬﺎﺭ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﻋﺎﻟﻢ ﺑﺸﺮ ﺩﺭ ﺁﺳﺘﺎﻧﮥ ﻋﺼﺮﻯ‬

‫ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﮐﻪ ﺷﺎﻫﺪ ﺩﮔﺮﮔﻮﻧﻰ ﻭ ﺗﺠﺪﻳﺪ ﺟﻤﻴﻊ ﺷﺌﻮﻥ ﺣﻴﺎﺕ ﺍﻧﺴﺎﻧﻰ ﺧﻮﺍﻫﺪ‬

‫ﺗﺼﻮﺭ ﻭ ﺍﺩﺭﺍﮎ ﺍﺳﺖ ﺣﺘّﻰ‬ ‫ﺑﻮﺩ ‪ .‬ﺯﻣﻴﻨﻪﻫﺎﻯ ﺟﺪﻳﺪ ﻋﻠﻤﻰ ﮐﻪ ﺍﮐﻨﻮﻥ ﻏﻴﺮ ﻗﺎﺑﻞ‬ ‫ّ‬

‫ﺍﻃﻔﺎﻝ ﺁﻥ ﻋﺼﺮ ﺑﺪﻳﻊ ﺭﺍ ﻗﺎﺩﺭ ﺧﻮﺍﻫﺪ ﺳﺎﺧﺖ ﺗﺎ ﺍﺯ ﺍﻋﻠﻢ ﻋﻠﻤﺎﻯ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﺳﺒﻘﺖ‬ ‫ﺗﺤﻮﻝ ﺩﺭ ﺷﺌﻮﻥ‬ ‫ﺟﻮﻳﻨﺪ‪ .‬ﻧﺪﺍﻯ ﺍﻟﻬﻰ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺩﻋﻮﺕ ﻣﻰﻧﻤﺎﻳﺪ ﺗﺎ ﺑﺎ ﺍﻳﺠﺎﺩ‬ ‫ّ‬

‫ﺍﺧﻼﻗﻰ ﻭ ﺣﻴﺎﺕ ﻣﻌﻨﻮﻯ ﻭ ﺭﻭﺣﺎﻧﻰ ﺍﻳﻦ ﺗﻐﻴﻴﺮﺍﺕ ﺭﺍ ﺑﭙﺬﻳﺮﺩ ‪ ،‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﻇﻬﺎﺭ‬ ‫ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﻫﺪﻑ ﺍﺯ ﺭﺳﺎﻟﺘﺸﺎﻥ ﺁﻣﺎﺩﻩ ﺳﺎﺧﺘﻦ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﺮﺍﻯ ﻇﻬﻮﺭﻯ ﺑﻮﺩﻩ ﮐﻪ‬

‫ﮐﻠﻰ‬ ‫ﺗﻄﻮﺭﺍﺕ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‪ ،‬ﻳﻌﻨﻰ ﻇﻬﻮﺭ ﻣﻈﻬﺮ ّ‬ ‫ﺩﺭ ﻣﺮﮐﺰ ﻭ ﻗﻠﺐ ﺍﻳﻦ ﺗﻐﻴﻴﺮﺍﺕ ﻭ ّ‬

‫ﺍﻟﻬﻰ ﻳﺎ َﻣﻦ ُﻳﻈﻬﺮﻩ ﺍ‪) ُ‬ﺷﺨﺼﻰ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻭﻯ ﺭﺍ ﺁﺷﮑﺎﺭ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ( ﮐﻪ‬ ‫ﭘﻴﺮﻭﺍﻥ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺩﺭ ﺍﻧﺘﻈﺎﺭﺵ ﻫﺴﺘﻨﺪ ‪(٥) .‬‬ ‫ﺹ‪٧‬‬

‫ﺍﻳﻦ ﭼﻨﻴﻦ ﺩﻋﻮﺗﻰ ﺩﺷﻤﻨﻰ ﻭ ﻋﺪﺍﻭﺕ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺷﺪﻳﺪ ﻋﻠﻤﺎﻯ ﺍﺳﻼﻡ ﺭﺍ‬

‫ﻧﺒﻮﺕ ﺣﻀﺮﺕ‬ ‫ﺑﺮﺍﻧﮕﻴﺨﺖ ‪ .‬ﺯﻳﺮﺍ ﺁﻧﺎﻥ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﻭﺭﮤ ﻇﻬﻮﺭﺍﺕ ﺍﻟﻬﻰ ﺑﻪ ّ‬

‫ﻣﺤﻤﺪ ﺧﺎﺗﻤﻪ ﭘﺬﻳﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﻫﺮﮔﻮﻧﻪ ﺍﻇﻬﺎﺭ ﻭ ﺑﻴﺎﻧﻰ ﺑﺮﺧﻼﻑ ﺁﻥ ﻣﺸﻤﻮﻝ ﺣﮑﻢ‬ ‫ّ‬

‫ﻣﺪﻋﻰ ﺧﻮﺩ ﺑﻪ ﺧﻮﺩ ﺑﻪ ﺍﻋﺪﺍﻡ ﻣﺤﮑﻮﻡ ﺍﺳﺖ ‪ .‬ﺍﻧﮑﺎﺭ ﻭ ﺍﺩﺑﺎﺭ‬ ‫ﺍﺭﺗﺪﺍﺩ ﻣﻰﺷﻮﺩ ﻭ ﻧﻔﺲ ّ‬

‫ﻋﻠﻤﺎ ﻧﺴﺒﺖ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺰﻭﺩﻯ ﺣﻤﺎﻳﺖ ﻭ ﭘﺸﺘﻴﺒﺎﻧﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﺍﻳﺮﺍﻥ ﺭﺍ‬

‫ﺑﺨﻮﺩ ﺟﻠﺐ ﻧﻤﻮﺩ ‪ .‬ﻫﺰﺍﺭﺍﻥ ﻧﻔﺮ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﺁﺋﻴﻦ ﺟﺪﻳﺪ ﺩﺭ ﺟﺮﻳﺎﻥ ﻭﻗﺎﻳﻊ ﺩﻫﺸﺘﻨﺎﮎ‬ ‫ﻗﺘﻞ ﻋﺎﻡ ﻭ ﮐﺸﺘﺎﺭ ﺩﺭ ﺳﺮﺍﺳﺮ ﺁﻥ ﮐﺸﻮﺭ ﺟﺎﻥ ﺑﺎﺧﺘﻨﺪ ﻭ ﺧﻮﺩ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺭﻭﺯ‬

‫ﻧﻬﻢ ﺟﻮﻻﻯ ‪ ١٨٥٠‬ﻣﻴﻼﺩﻯ )‪ (٦‬ﺩﺭ ﻣﻼٔ ﻋﺎﻡ ﺑﻪ ﺷﻬﺎﺩﺕ ﺭﺳﻴﺪﻧﺪ ‪ .‬ﺩﺭ ﻋﺼﺮﻯ ﮐﻪ‬ ‫ﺗﻮﺟﻪ ﻭ‬ ‫ﻣﺪﺍﺧﻠﮥ ﺟﻬﺎﻥ ﻏﺮﺏ ﺩﺭ ﺍﻣﻮﺭ ﺩﻧﻴﺎﻯ ﺷﺮﻕ ﺭﻭ ﺑﻪ ﻓﺰﻭﻧﻰ ﺑﻮﺩ ‪ ،‬ﺍﻳﻦ ﻭﻗﺎﻳﻊ ّ‬

‫ﺍﺣﺴﺎﺳﺎﺕ ﻭ ﻋﻮﺍﻃﻒ ﻣﺠﺎﻣﻊ ﺑﺎ ﻧﻔﻮﺫ ﺍﺭﻭﭘﺎﺋﻰ ﺭﺍ ﺟﻠﺐ ﮐﺮﺩ‪ .‬ﺷﺮﺍﻓﺖ ﻭ ﺍﺻﺎﻟﺖ‬ ‫ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺗﻌﺎﻟﻴﻢ ﺍﻭ ﻭ ﺭﻭﺵ ﻭ ﺭﻓﺘﺎﺭ ﺩﻟﻴﺮﺍﻧﻪ ﻭ ﻗﻬﺮﻣﺎﻧﺎﻧﮥ ﭘﻴﺮﻭﺍﻧﺶ ﻭ ﺑﺎﺭﻗﮥ‬

‫ﺍﻣﻴﺪﻯ ﮐﻪ ﺩﺭ ﺭﺍﻩ ﺍﺻﻼﺡ ﺍﺳﺎﺳﻰ ﺩﺭ ﺳﺮﺯﻣﻴﻨﻰ ﻣﻈﻠﻢ ﻭ ﺗﺎﺭﻳﮏ ﺑﺮﺍﻓﺮﻭﺧﺘﻪ ﺑﻮﺩﻧﺪ‬

‫ﺷﺨﺼﻴﺖ ﻫﺎﺋﻰ ﭼﻮﻥ ﺍﺭﻧﺴﺖ ﺭﻧﺎﻥ )‪ (Ernest Renan‬ﻭ‬ ‫ﺗﻮﺟﻪ ﺷﺪﻳﺪ‬ ‫ّ‬ ‫ﻣﻮﺟﺐ ﺟﻠﺐ ّ‬

‫ﻟﺌﻮ ﺗﻮﻟﺴﺘﻮﻯ )‪ (Leo Tolstoy‬ﻭ ﺳﺎﺭﺍ ﺑﺮﻧﻬﺎﺭﺩ )‪ (Sarah Bernhardt‬ﻭ ﮐﻨﺖ‬ ‫ﮔﻮﺑﻴﻨﻮ )‪ (Conte de Gobineau‬ﮔﺮﺩﻳﺪ ‪( ٧ ) .‬‬

‫ﻣﻌﺮﻭﻓﻴﺖ ﻭ ﺷﻬﺮﺗﻰ ﮐﻪ ﺩﺭ ﺩﻓﺎﻉ ﺍﺯ ﺍﻣﺮ ﺣﻀﺮﺕ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺧﺎﻃﺮ‬ ‫ّ‬

‫ﺑﺎﺏ ﮐﺴﺐ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺗﻮﻗﻴﻒ ﺷﺪﻧﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺯﻧﺠﻴﺮ ﺑﺴﺘﻪ ﭘﻴﺎﺩﻩ ﻭ ﭘﺎﺑﺮﻫﻨﻪ‬

‫ﻣﻮﻗﻌﻴﺖ ﻭ ﻣﻘﺎﻡ‬ ‫ﺑﻪ ﻃﻬﺮﺍﻥ ﺑﺮ ﺩﻧﺪ ‪ .‬ﻭ ﻟﮑﻦ ﺑﻪ ﻋﻠّﺖ ﺷﻬﺮﺕ ﻭ ﻧﻔﻮﺫ ﺷﺨﺼﻰ ﺍﻳﺸﺎﻥ ﻭ‬ ‫ّ‬

‫ﺍﺟﺘﻤﺎﻋﻰ ﺧﺎﻧﻮﺍﺩﮔﻰ ﻭ ﻧﻴﺰ ﺍﻋﺘﺮﺍﺿﺎﺕ ﺳﻔﺎﺭﺗﺨﺎﻧﻪﻫﺎﻯ ﺩﻭﻝ ﻏﺮﺑﻰ ﺩﺭ ﻣﻮﺭﺩ ﻗﺘﻞ‬

‫ﻋﺎﻡ ﻭ ﮐﺸﺘﺎﺭ ﺑﺎﺑﻴﺎﻥ ‪ ،‬ﻋﻠﻰ ﺭﻏﻢ ﺍﻟﺤﺎﺡ ﻭ ﺍﺻﺮﺍﺭ ﻧﻔﻮﺱ ﺫﻯ ﻧﻔﻮﺫ ﺩﺭﺑﺎﺭ ‪ ،‬ﺁﻥ ﺣﻀﺮﺕ‬ ‫ﻣﺤﮑﻮﻡ ﺑﻪ ﺍﻋﺪﺍﻡ ﻧﮕﺮﺩﻳﺪﻧﺪ ﻭ ﺩﺭ ﻋﻮﺽ ﺑﻪ ﺯﻧﺪﺍﻥ ﻣﻌﺮﻭﻑ ﺳﻴﺎﻩﭼﺎﻝ ﺍﻓﮑﻨﺪﻩ ﺷﺪﻧﺪ‬

‫ﮐﻪ ﺩﺧﻤﻪﺍﻯ ﻇﻠﻤﺎﻧﻰ ﺩﺭ ﺯﻳﺮﺯﻣﻴﻦ ﻭ ﻣﻤﻠﻮ ﺍﺯ ﺣﺸﺮﺍﺕ ﻣﻮﺫﻯ ﺑﻮﺩ ﻭ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺁﺏ‬ ‫ﺹ‪٨‬‬

‫ﻣﺘﻌﻔﻦ ﻭﺍﻗﻊ ﺷﺪﻩ ﺑﻮﺩ ‪ .‬ﺩﻭﻟﺘﻴﺎﻥ ﮔﺮ ﭼﻪ ﺍﺗﻬﺎﻣﻰ ﻭﺍﺭﺩ ﻧﻴﺎﻭﺭﺩﻧﺪ‬ ‫ﺍﻧﺒﺎﺭﻫﺎﻯ ﻣﺘﺮﻭﮐﻪ ﻭ‬ ‫ّ‬

‫ﻭ ﻟﮑﻦ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﻗﺮﻳﺐ ﺳﻰ ﻧﻔﺮ ﺍﺯ ﺍﺻﺤﺎﺑﺸﺎﻥ ﺭﺍ ﺑﺪﻭﻥ ﺣﻖ ﺍﺳﺘﻴﻨﺎﻑ ﺩﺭ‬ ‫ﻇﻠﻤﺖ ﻭ ﮐﺜﺎﻓﺖ ﺍﻳﻦ ﺳﻴﺎﻩ ﭼﺎﻝ ﺩﺭ ﻣﻴﺎﻥ ﻣﺠﺮﻣﻴﻦ ﺧﻄﺮﻧﺎﮐﻰ ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻧﺎﻥ‬

‫ﻣﺤﮑﻮﻡ ﺑﻪ ﺍﻋﺪﺍﻡ ﺑﻮﺩﻧﺪ ﻣﺤﺒﻮﺱ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﺮ ﮔﺮﺩﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺯﻧﺠﻴﺮ ﺳﻨﮕﻴﻨﻰ‬

‫ﺑﻪ ﻧﺎﻡ ﻗﺮﻩﮐﻬﺮ ﻧﻬﺎﺩﻧﺪ ﮐﻪ ﺍﺛﺮﺍﺕ ﺁﻥ ﺗﺎ ﭘﺎﻳﺎﻥ ﺯﻧﺪﮔﺎﻧﻰ ﺍﻳﺸﺎﻥ ﻧﻤﻮﺩﺍﺭ ﺑﻮﺩ ‪.‬‬

‫ﭼﻮﻥ ﺁﻥ ﻗﺴﻢ ﮐﻪ ﺩﺷﻤﻨﺎﻥ ﺁﺭﺯﻭ ﺩﺍﺷﺘﻨﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺁﺳﺎﻧﻰ ﺍﺯ ﭘﺎﻯ ﺩﺭ‬

‫ﻧﻴﺎﻣﺪﻧﺪ ﺍﻗﺪﺍﻡ ﺑﻪ ﻣﺴﻤﻮﻡ ﺳﺎﺧﺘﻦ ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﮐﺮﺩﻧﺪ ‪.‬‬

‫ﺑﺎﻳﺪ ﻳﺎﺩﺁﻭﺭ ﺷﺪ ﮐﻪ ﻣﺤﻮﺭ ﺍﺳﺎﺳﻰ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﺒﻴﻴﻦ ﻭ ﺗﺸﺮﻳﺢ‬

‫ﻣﺘﻔﮑﺮﻳﻦ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺭﺍ‬ ‫ﻣﻄﺎﻟﺐ ﻭ ﻣﻮﺍﺿﻴﻊ ﻋﻈﻴﻤﻪﺍﻯ ﺍﺳﺖ ﮐﻪ ﻋﻘﻮﻝ ﻭ ﺍﻓﮑﺎﺭ‬ ‫ّ‬

‫ﺍﻟﻮﻫﻴﺖ ‪ ،‬ﻧﻘﺶ ﻭﺣﻰ‬ ‫ﻃﻲ ﻗﺮﻭﻥ ﻭ ﺍﻋﺼﺎﺭ ﺑﺨﻮﺩ ﻣﺸﻐﻮﻝ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ‪ ،‬ﺍﺯ ﻗﺒﻴﻞ ‪:‬‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻟﻬﻰ ﺩﺭ ﺳﻴﺮ ﺗﺎﺭﻳﺦ ‪ ،‬ﺭﻭﺍﺑﻂ ﻧﻈﺎﻣﺎﺕ ﺩﻳﻨﻰ ﻋﺎﻟﻢ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ‪ ،‬ﻣﻔﻬﻮﻡ ﺍﻳﻤﺎﻥ ﻭ ﻟﺰﻭﻡ‬ ‫ﺳﻠﻄﻪ ﻭ ﺍﻗﺘﺪﺍﺭ ﻣﺒﺎﻧﻰ ﺍﺧﻼﻗﻰ ﺩﺭ ﺳﺎﺯﻣﺎﻧﺪﻫﻰ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ‪ .‬ﻗﺴﻤﺘﻰ ﺍﺯ ﺍﻳﻦ‬

‫ﮐﻴﻔﻴﺖ ﻧﺸﺌﮥ ﺭﻭﺣﺎﻧﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺣﻴﻦ ﻧﺰﻭﻝ ﻭﺣﻰ ‪ ،‬ﺍﺯ‬ ‫ﺁﺛﺎﺭ ﺑﻪ ﺭﻭﺷﻨﻰ ﺍﺯ‬ ‫ّ‬

‫ﻋﮑﺲﺍﻟﻌﻤﻞ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺑﺮﺍﺑﺮ ﻓﺮﻣﺎﻥ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻭ ﺍﺯ ﮔﻔﺖ ﻭ ﺷﻨﻮﺩﺷﺎﻥ ﺑﺎ ﺭﻭﺡ‬ ‫ﻗﺪﺳﻰ ﺍﻟﻬﻰ ﮐﻪ ﭘﺎﻳﻪ ﻭ ﺍﺳﺎﺱ ﺭﺳﺎﻟﺖ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ ﺣﮑﺎﻳﺖ ﻣﻰﮐﻨﺪ ‪.‬‬

‫ﻗﺮﻳﺐ ﺑﻪ ﭘﺎﻳﺎﻥ ﺩﻭﺭﮤ ﺣﻴﺎﺕ ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺁﺛﺎﺭ ﺧﻮﻳﺶ ﺑﻪ‬

‫ﮐﻴﻔﻴﺖ ﺍﺣﻮﺍﻝ ﺩﻭﺭﺍﻥ ﺯﻧﺪﺍﻥ ﺩﺭ ﺳﻴﺎﻩﭼﺎﻝ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪:‬‬ ‫ﺍﺧﺘﺼﺎﺭ ﺑﻪ‬ ‫ّ‬

‫ﻣﻌﻴﻦ‬ ‫ﻣﻘﺮ ّ‬ ‫" ﭼﻬﺎﺭ ﺷﻬﺮ ﺩﺭ ﻣﻘﺎﻣﻰ ﮐﻪ ﺷﺒﻪ ﻭ ﻣﺜﻞ ﻧﺪﺍﺷﺖ ّ‬

‫ﻣﺤﻞ ﺗﺎﺭﻳﮏ ﻭ ﻣﻌﺎﺷﺮ ﻗﺮﻳﺐ ﺻﺪ ﻭ ﭘﻨﺠﺎﻩ ﻧﻔﺮ ﺍﺯ‬ ‫ﺍﻣﺎ‬ ‫ّ‬ ‫ﻧﻤﻮﺩﻧﺪ ‪ّ ٠٠٠٠٠‬‬ ‫ﺳﺎﺭﻗﻴﻦ ﺍﻣﻮﺍﻝ ﻭ ﻗﺎﺗﻠﻴﻦ ﻧﻔﻮﺱ ﻭ ﻗﺎﻃﻌﻴﻦ ﻃﺮﻕ ﺑﻮﺩﻩ ﻣﻊ ﺍﻳﻦ‬

‫ﺹ‪٩‬‬

‫ﻣﺤﻞ ﻣﻨﻔﺬ ﻧﺪﺍﺷﺖ ﺟﺰ ﻃﺮﻳﻘﻰ ﮐﻪ ﻭﺍﺭﺩ ﺷﺪﻳﻢ ﺍﻗﻼﻡ ﺍﺯ‬ ‫ﺟﻤﻌﻴﺖ‬ ‫ّ‬ ‫ّ‬

‫ﻭﺻﻔﺶ ﻋﺎﺟﺰ ﻭ ﺭﻭﺍﺋﺢ ﻣﻨﺘﻨﻪﺍﺵ ﺧﺎﺭﺝ ﺍﺯ ﺑﻴﺎﻥ ﻭ ﺁﻥ ﺟﻤﻊ‬

‫ﺍﻻﻇﻠﻢ" ‪(٨) .‬‬ ‫ﻋﻠﻴﻨﺎ ﻓﻰ‬ ‫َ‬ ‫ﻭﺭﺩ َ َ ْ‬ ‫ﺍﮐﺜﺮﻯ ﺑﻰﻟﺒﺎﺱ ﻭ ﻓﺮﺍﺵ ‪ .‬ﺍ‪ُ َ ْ َ ُ‬‬ ‫ﺍﻟﻤﻘﺎﻡ ٔ ْ َ‬ ‫ﻳﻌﻠﻢ ﻣﺎ َ َ َ‬ ‫ﺫﺍﮎ ُ ِ‬ ‫ﺍﻻﻧﺘ ِﻦ ٔ ْ َ ِ‬ ‫ﻫﺮ ﺭﻭﺯ ﺯﻧﺪﺍﻧﺒﺎﻧﺎﻥ ﺍﺯ ﺳﻪ ﻃﺒﻘﻪ ﭘﻠﻪﻫﺎﻯ ﺳﻴﺎﻩﭼﺎﻝ ﻓﺮﻭﺩ ﻣﻰﺁﻣﺪﻧﺪ ﻭ ﻳﮏ ﻳﺎ‬

‫ﭼﻨﺪ ﻧﻔﺮ ﺍﺯ ﻣﺴﺠﻮﻧﻴﻦ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﮐﺸﺎﻥ ﮐﺸﺎﻥ ﺑﻪ ﻣﺤﻞ ﺍﻋﺪﺍﻡ ﻣﻰﺑﺮﺩﻧﺪ ‪ .‬ﻧﺎﻇﺮﻳﻦ‬

‫ﺍﺭﻭﭘﺎﺋﻰ ﺍﺯ ﻣﺸﺎﻫﺪﮤ ﺍﻳﻦ ﮐﻪ ﺑﺎﺑﻴﺎﻥ ﺍﺳﻴﺮ ﻭ ﻣﻈﻠﻮﻡ ﺭﺍ ﺩﺭ ﺧﻴﺎﺑﺎﻧﻬﺎﻯ ﻃﻬﺮﺍﻥ ﺑﻪ ﺩﻫﺎﻥ‬

‫ﺗﻮﭖ ﺑﺴﺘﻪ ﻣﻨﻔﺠﺮ ﻣﻰﻧﻤﻮﺩﻧﺪ ﻭ ﻳﺎ ﺑﺎ ﺗﺒﺮ ﻭ ﺷﻤﺸﻴﺮ ﺑﺪﻥ ﻫﺎﻳﺸﺎﻥ ﺭﺍ ﻗﻄﻌﻪ ﻗﻄﻌﻪ‬

‫ﻣﻰﮐﺮﺩﻧﺪ ﻭ ﻳﺎ ﺷﻤﻊﻫﺎﻯ ﺍﻓﺮﻭﺧﺘﻪ ﺩﺭ ﻣﺤﻞ ﺟﺮﺍﺣﺎﺗﻰ ﮐﻪ ﺩﺭ ﺑﺪﻧﺸﺎﻥ ﺑﻮﺟﻮﺩ ﻣﻰ‬

‫ﺁﻭﺭﺩﻧﺪ ﻧﺼﺐ ﻣﻰﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺑﺎ ﺯﺧﻢﻫﺎﻯ ﮔﺪﺍﺧﺘﻪ ﺟﺎﻥ ﺗﺴﻠﻴﻢ ﻧﻤﺎﻳﻨﺪ )‪ ، (٩‬ﺍﺑﺮﺍﺯ‬

‫ﻭﺣﺸﺖ ﻭ ﺍﻧﺰﺟﺎﺭ ﻧﻤﻮﺩﻩﺍﻧﺪ ‪ .‬ﺩﺭ ﺑﺤﺒﻮﺣﮥ ﭼﻨﻴﻦ ﺍﺣﻮﺍﻝ ﻭ ﺍﺣﺘﻤﺎﻝ ﮐﺸﺘﻪ ﺷﺪﻥ ﺑﻮﺩ‬

‫ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺍﺯ ﺭﺳﺎﻟﺖ ﺧﻮﻳﺶ ﺁﮔﺎﻩ ﺷﺪﻧﺪ ‪.‬‬ ‫ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺮﺍﻯ ّ‬ ‫" ﺩﺭ ﺷﺒﻰ ﺍﺯ ﺷﺐ ﻫﺎ ﺩﺭ ﻋﺎﻟﻢ ﺭﺅﻳﺎ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﺍﻳﻦ‬

‫ﻋﻠﻴﮏ ‪َ .‬ﻭ ﻻ‬ ‫ﺑﻘﻠﻤﮏ ‪ .‬ﻻ َ ْ َ ْ‬ ‫ﺑﮏ َﻭ ِ َ َ ِ َ‬ ‫ﻧﻨﺼﺮﮎ ِ َ‬ ‫ﮐﻠﻤﮥ ﻋﻠﻴﺎ ﺍﺻﻐﺎء ﺷﺪ ‪ٕ :‬ﺍﻧّﺎ َ ْ ُ ُ َ‬ ‫ﻭﺭﺩ َ َ ْ َ‬ ‫ﺗﺤﺰﻥ َ ّ‬ ‫ﻋﻤﺎ َ َ َ‬

‫ﺑﮏ‬ ‫ﻫﻢ ِ ٌ‬ ‫ﺳﻮﻑ َ ْ َ ُ‬ ‫ﻳﻨﺼﺮﻭﻧﮏ ِ َ‬ ‫ﺭﺟﺎﻝ َ ْ ُ َ َ‬ ‫ﺍﻻﻣﻨﻴﻦ ‪َ ْ َ .‬‬ ‫ﺗﺨﻒ ٕ ‪َ ‬‬ ‫ﮐﻨﻮﺯ ٔ ْ ِ‬ ‫َ َ ْ‬ ‫ﺍﻻﺭﺽ ‪َ ،‬ﻭ ُ ْ‬ ‫ﻣﻦ ٓ ِ َ‬ ‫ﺍﻧﮏ ِ َ‬ ‫ﻳﺒﻌﺚ ﺍ‪َ ُ ُ‬‬

‫ﺃﻓ‪‬ﺪﺓ‬ ‫ﺍﻟﻌﺎﺭﻓﻴﻦ "‪* (١٠) .‬‬ ‫َﻭ ِ ْ ِ َ‬ ‫ﺑﺎﺳﻤﮏ ﺍﻟّﺬﻯ ِ ِﺑﻪ ﺃﺣﻴﺎ ﺍ‪َ َ  ْ ُ‬‬ ‫ِ َ‬

‫) ﺗﻮ ﺭﺍ ﺑﻪ ﺗﻮ ﻭ ﻗﺪﺭﺕ ﻗﻠﻤﺖ ﻧﺼﺮﺕ ﺧﻮﺍﻫﻴﻢ ﻧﻤﻮﺩ ‪ .‬ﻣﺒﺎﺩﺍ ﺍﺯ ﺁﻧﭽﻪ ﻭﺍﺭﺩ ﺁﻣﺪﻩ‬

‫ﺍﻧﺪﻭﻫﮕﻴﻦ ﻳﺎ‬

‫ﺑﻴﻤﻨﺎﮎ ﺷﻮﻯ ﭼﻪ ﮐﻪ ﺩﺭ ﭘﻨﺎﻩ ﺣﻔﻆ ﺍﻟﻬﻰ ﻫﺴﺘﻰ ‪ .‬ﺑﺰﻭﺩﻯ ﺧﺪﺍﻭﻧﺪ ﮔﻨﺠﻴﻨﻪﻫﺎﻯ ﺯﻣﻴﻦ ﺭﺍ‬ ‫ﻣﺒﻌﻮﺙ‬

‫ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﻭ ﺁﻥ ﻧﻔﻮﺳﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻪ ﻧﺼﺮﺕ ﺗﻮ ﻭ ﻧﺎﻡ ﺣﻴﺎﺕ ﺑﺨﺶ ﺗﻮ ﻗﻴﺎﻡ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ (‬ ‫_______________________________________________________‬

‫*ﭼﻮﻥ ﺗﺮﺟﻤﮥ ﺁﺛﺎﺭ ﻋﺮﺑﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﻓﺎﺭﺳﻰ ﻣﻤﺪﻭﺡ ﻭ ﻣﻄﻠﻮﺏ ﻧﻴﺴﺖ ﻣﻀﺎﻣﻴﻦ‬

‫ﺗﻘﺮﻳﺒﻰ‬

‫ﺁﻧﻬﺎ ﺑﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﺩﺭ ﺑﻴﻦ ﺍﻳﻦ ﻋﻼﻣﺖ ) ( ﻣﻨﺪﺭﺝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﺹ ‪۱۰‬‬

‫ﮐﻴﻔﻴﺖ ﻧﺰﻭﻝ ﻭﺣﻰ ﺍﻟﻬﻰ ﺑﺮ ﺍﻧﺒﻴﺎﻯ ﮔﺬﺷﺘﻪ ﻓﻘﻂ ﺑﻪ ﻃﻮﺭ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ‬ ‫ﻣﺎ ﺍﺯ‬ ‫ّ‬

‫ﻭ ﺁﻥ ﭼﻨﺎﻥ ﮐﻪ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﺯ ﺷﺮﺡ ﺣﻴﺎﺕ ﺣﻀﺮﺕ ﺑﻮﺩﺍ ‪ ،‬ﺣﻀﺮﺕ ﻣﻮﺳﻰ‬ ‫ﻣﺤﻤﺪ ﺁﮔﺎﻩ ﻣﻰﺷﻮﻳﻢ ﺩﺭ ﺣﺎﻟﻰ ﮐﻪ ﻗﻠﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﻭ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﺭﺍ ﺑﻪ ﺻﻮﺭﺗﻰ ﺯﻧﺪﻩ ﻭ ﺭﻭﺷﻦ ﺗﻮﺻﻴﻒ ﻣﻰﻧﻤﺎﻳﺪ ‪.‬‬

‫ﺗﻮﻗﻒ ﺩﺭ ﺳﺠﻦ ﺍﺭﺽ ﻃﺎء ﺍﮔﺮ ﭼﻪ ﻧﻮﻡ ﺍﺯ‬ ‫ﺍﻳﺎﻡ ّ‬ ‫"ﺩﺭ ّ‬

‫ﺯﺣﻤﺖ ﺳﻼﺳﻞ ﻭ ﺭﻭﺍﺋﺢ ﻣﻨﺘﻨﻪ ﻗﻠﻴﻞ ﺑﻮﺩ ﻭ ﻟﮑﻦ ﺑﻌﻀﻰ ﺍﺯ‬

‫ﺍﻭﻗﺎﺕ ﮐﻪ ﺩﺳﺖ ﻣﻰﺩﺍﺩ ﺍﺣﺴﺎﺱ ﻣﻰﺷﺪ ﺍﺯ ﺟﻬﺖ ﺍﻋﻼﻯ ﺭﺃﺱ‬ ‫ﻗﻠﮥ‬ ‫ﭼﻴﺰﻯ ﺑﺮ ﺻﺪﺭ ﻣﻰﺭﻳﺨﺖ ﺑﻪ ﻣﺜﺎﺑﻪ ﺭﻭﺩﺧﺎﻧﮥ ﻋﻈﻴﻤﻰ ﮐﻪ ﺍﺯ ّ‬

‫ﺟﺒﻞ ﺑﺎﺫﺥ ﺭﻓﻴﻌﻰ ﺑﺮ ﺍﺭﺽ ﺑﺮﻳﺰﺩ ﻭ ﺑﻪ ﺁﻥ ﺟﻬﺖ ﺍﺯ ﺟﻤﻴﻊ‬

‫ﺍﻋﻀﺎء ﺁﺛﺎﺭ ﻧﺎﺭ ﻇﺎﻫﺮ ﻭ ﺩﺭ ﺁﻥ ﺣﻴﻦ ﻟﺴﺎﻥ ﻗﺮﺍﺋﺖ ﻣﻰﻧﻤﻮﺩ‬ ‫ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺑﺮ ﺍﺻﻐﺎء ﺁﻥ ﺍﺣﺪﻯ ﻗﺎﺩﺭ ﻧﻪ ‪(١١) "٠٠٠‬‬ ‫ﺹ ‪١١‬‬

‫‪٣‬‬

‫ﺩﻭﺭﺍﻥ ﺗﺒﻌﻴﺪ‬

‫ﺳﺮﺍﻧﺠﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺪﻭﻥ ﺭﺳﻴﺪﮔﻰ ﻭ ﻣﺤﺎﮐﻤﻪ ﺍﺯ ﺯﻧﺪﺍﻥ ﺭﻫﺎﺋﻰ ﻳﺎﻓﺘﻨﺪ‬

‫ﻣﺴﺘﺒﺪﺍﻧﻪ‬ ‫ﻭ ﺑﻰﺩﺭﻧﮓ ﺍﺯ ﺯﺍﺩﮔﺎﻩ ﺧﻮﻳﺶ ﺗﺒﻌﻴﺪ ﺷﺪﻧﺪ ﻭ ﺟﻤﻴﻊ ﺩﺍﺭﺍﺋﻰ ﺍﻳﺸﺎﻥ‬ ‫ّ‬

‫ﻏﺼﺐ ﻭ ﺿﺒﻂ ﺷﺪ ‪ .‬ﻧﻤﺎﻳﻨﺪﮤ ﺭﻭﺱ ﺩﺭ ﺍﻳﺮﺍﻥ ﮐﻪ ﺷﺨﺼﴼ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺭﺍ ﻣﻰ‬ ‫ﺷﻨﺎﺧﺖ ﻭ ﺑﺎ ﺍﺿﻄﺮﺍﺑﻰ ﺭﻭﺯﺍﻓﺰﻭﻥ ﺷﺎﻫﺪ ﺁﺯﺍﺭ ﻭ ﺷﮑﻨﺠﮥ ﺑﺎﺑﻴﺎﻥ ﺑﻮﺩ ﺍﺯ ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪ ‬ﺩﻋﻮﺕ ﮐﺮﺩ ﺗﺎ ﺑﻪ ﺳﺮﺯﻣﻴﻨﻰ ﺩﺭ ﺑﻼﺩ ﺗﺤﺖ ﺳﻠﻄﮥ ﺣﮑﻮﻣﺖ ﺭﻭﺱ ﻋﺰﻳﻤﺖ‬

‫ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻮﺭﺩ ﺣﻔﻆ ﻭ ﺣﻤﺎﻳﺖ ﺍﻭ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ ‪ .‬ﻗﺒﻮﻝ ﭼﻨﻴﻦ ﻣﺴﺎﻋﺪﺗﻰ ﺑﺎ ّ‬

‫ﺍﻭﺿﺎﻉ ﺳﻴﺎﺳﻰ ﺁﻥ ﺭﻭﺯ ﺑﺪﻭﻥ ﺗﺮﺩﻳﺪ ﻣﻮﺟﺐ ﻣﻰﮔﺮﺩﻳﺪ ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺁﻧﺮﺍ ﺑﻪ ﻏﻠﻂ‬

‫ﻣﺘﻀﻤﻦ ﻣﻘﺎﺻﺪ ﺳﻴﺎﺳﻰ ﺑﺪﺍﻧﻨﺪ ‪ (١٢) .‬ﺷﺎﻳﺪ ﺑﺪﻳﻦ ﺳﺒﺐ ﺑﻮﺩ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ّ‬

‫ﺗﺒﻌﻴﺪ ﺷﺪﻥ ﺑﻪ ﮐﺸﻮﺭ ﻫﻤﺴﺎﻳﻪ ﻳﻌﻨﻰ ﻋﺮﺍﻕ ﻋﺮﺏ ﺭﺍ ﮐﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﻗﻠﻤﺮﻭ‬

‫ﺍﻣﭙﺮﺍﺗﻮﺭﻯ ﻋﺜﻤﺎﻧﻰ ﻭﺍﻗﻊ ﺑﻮﺩ ﺗﺮﺟﻴﺢ ﺩﺍﺩﻧﺪ ﻭ ﺍﻳﻦ ﺍﺧﺮﺍﺝ ﻭ ﺗﺒﻌﻴﺪ ﺁﻏﺎﺯ ﺩﻭﺭﺍﻥ‬

‫ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭ ﺷﺪﻳﺪﻯ ﺑﻮﺩ ﮐﻪ ﺑﺮ ﺍﻳﺸﺎﻥ ﻭﺍﺭﺩ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﭼﻬﻞ ﺳﺎﻟﮥ ﺗﺒﻌﻴﺪ ﻭ ﺣﺒﺲ ﻭ ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ، ‬ﻳﮕﺎﻧﻪ ﭘﻴﺸﻮﺍﻯ ﺗﻮﺍﻧﺎ ﻭ ﻣﺆّﺛﺮ ﺑﺎﺑﻴﺎﻥ ﮐﻪ ﺍﺯ ﻣﺨﺎﻃﺮﮤ ﻗﺘﻞ‬

‫ﻋﺎﻡﻫﺎ ﻣﺼﻮﻥ ﻣﺎﻧﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﺳﺎﻟﻬﺎﻯ ﺑﻼﻓﺎﺻﻠﻪ ﭘﺲ ﺍﺯ ﻋﺰﻳﻤﺖ ﺍﺯ ﺍﻳﺮﺍﻥ‬

‫ﺭﺳﻴﺪﮔﻰ ﺑﻪ ﺍﺣﺘﻴﺎﺟﺎﺕ ﺟﺎﻣﻌﮥ ﺑﺎﺑﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﺑﻐﺪﺍﺩ ﺍﺟﺘﻤﺎﻉ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﺮ ﻫﺮ‬

‫ﻣﻘﺪﻡ ﺷﻤﺮﺩﻧﺪ ‪ .‬ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﻣﻘﺎﺭﻥ ﺁﻥ ﻭﺍﻗﻌﮥ ﮐﺸﺘﻪ ﺷﺪﻥ ﺍﮐﺜﺮ‬ ‫ﺍﻣﺮﻯ ّ‬ ‫ﻣﺘﺸﺘﺖ ﻭ‬ ‫ﭘﻴﺸﺮﻭﺍﻥ ﻭ ﺭﻫﺒﺮﺍﻥ ﺁﻥ ﻧﻬﻀﺖ ﺟﻮﺍﻥ ‪ ،‬ﺟﺎﻣﻌﮥ ﭘﻴﺮﻭﺍﻥ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ‬ ‫ّ‬ ‫ﺹ ‪١٢‬‬

‫ﻣﺘﻔﺮﻕ ﻭ ﻣﺄﻳﻮﺱ ﻭ ﭘﺮﻳﺸﺎﻥ ﺳﺎﺧﺘﻪ ﺑﻮﺩ ‪ .‬ﻫﻨﮕﺎﻣﻰ ﮐﻪ ﮐﻮﺷﺶ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ّ‬

‫ﺑﺮﺍﻯ ﮔﺮﺩﻫﻢ ﺁﻭﺭﺩﻥ ﺑﺎﺑﻴﺎﻧﻰ ﮐﻪ ﺑﻪ ﻋﺮﺍﻕ ﻋﺮﺏ ﻓﺮﺍﺭ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻣﻮﺭﺩ ﺣﺴﺎﺩﺕ ﻭﺍﻗﻊ‬ ‫ﺷﺪ ﻭ ﺍﺧﺘﻼﻑ ﻭ ﻧﻔﺎﻕ ﺩﺭ ﺟﺎﻣﻌﮥ ﺑﺎﺑﻴﺎﻥ ﭘﺪﻳﺪﺍﺭ ﮔﺮﺩﻳﺪ)‪ (١٣‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﻃﺮﻳﻘﻰ ﺭﺍ ﮐﻪ ﮐﻠّ​ّﻴﮥ ﻓﺮ ﺳﺘﺎﺩﮔﺎﻥ ﺍﻟﻬﻰ ﭘﻴﻤﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺍﺧﺘﻴﺎﺭ ﻧﻤﻮﺩﻧﺪ ﻭ ﺳﺮ ﺑﻪ ﺻﺤﺮﺍﻯ‬

‫ﻫﺠﺮ ﻧﻬﺎﺩﻧﺪ ﻭ ﺩﺭ ﻣﻨﺎﻃﻖ ﮐﻮﻫﺴﺘﺎﻧﻰ ﮐﺮﺩﺳﺘﺎﻥ ﻋﺰﻟﺖ ﮔﺰﻳﺪﻧﺪ ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﺧﻮﺩ‬

‫ﺍﻳﺎﻡ ﺑﻌﺪ ﺩﺭ ﺑﺎﺭﮤ ﺍﻳﻦ ﻣﻬﺎﺟﺮﺕ ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ " :‬ﻣﻬﺎﺟﺮﺗﻢ ﺭﺍ ﺧﻴﺎﻝ ﻣﺮﺍﺟﻌﺖ‬ ‫ﺩﺭ ّ‬

‫ﻣﺤﻞ ﺍﺧﺘﻼﻑ ﺍﺣﺒﺎﺏ ﻧﺸﻮﻡ ﻭ ﻣﺼﺪﺭ ﺍﻧﻘﻼﺏ‬ ‫ﻧﺒﻮﺩ "ﻭ " ﻣﻘﺼﻮﺩ ﺟﺰ ﺍﻳﻦ ﻧﺒﻮﺩ ﮐﻪ‬ ‫ّ‬

‫ﻣﺤﺮﻭﻣﻴﺖ ﺑﻮﺩ‬ ‫ﺍﺻﺤﺎﺏ ﻧﮕﺮﺩﻡ " ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﺩﻭ ﺳﺎﻝ ﺍﻗﺎﻣﺖ ﺩﺭ ﮐﺮﺩﺳﺘﺎﻥ ﺩﻭﺭﺍﻧﻰ ﭘﺮ ﺍﺯ‬ ‫ّ‬ ‫ﺍﻳﺎﻡ‬ ‫ﻭ ﺁﺳﺎﻳﺶ ﺟﺴﻤﺎﻧﻰ ﺑﮑﻠّﻰ ﻣﻔﻘﻮﺩ ﺑﺎ ﺍﻳﻦ ﻫﻤﻪ ﻣﺮﻗﻮﻡ ﺩﺍﺷﺘﻪﺍﻧﺪ ﮐﻪ ﺩﺭ ﺁﻥ ّ‬

‫ﻧﻬﺎﻳﺖ ﻓﺮﺡ ﻣﺸﻬﻮﺩ ﺑﻮﺩ ﻭ ﺩﺭﺑﺎﺭﮤ ﺍﻣﺮﻯ ﮐﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻭﻧﺪ ﺑﺪﺍﻥ ﻣﺄﻣﻮﺭ ﺑﻮﺩﻧﺪ‬

‫ﺗﻤﻌﻦ ﻣﻰﻧﻤﻮﺩﻧﺪ ‪ " :‬ﺑﺨﻮﺩ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻡ ﻭ ﺍﺯ ﻣﺎﺳﻮﻯ ﻏﺎﻓﻞ " )‪(١٤‬‬ ‫ﺍﻧﺪﻳﺸﻪ ﻭ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺪﻭﻥ ﺗﻤﺎﻳﻞ ﻭ ﻋﻼﻗﮥ ﺷﺨﺼﻰ ﻭ ﻓﻘﻂ ﺩﺭ ﺍﺛﺮ ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻥ‬

‫ﻣﺼﺮﺍﻧﮥ ﮔﺮﻭﻩ‬ ‫ﻣﺴﺌﻮﻟﻴﺖ ﺧﻮﻳﺶ ﺩﺭ ﻗﺒﺎﻝ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ‪ ،‬ﻋﺎﻗﺒﺖ ﺑﺎ ﺍﺳﺘﺪﻋﺎﻯ‬ ‫ﺑﻪ‬ ‫ّ‬ ‫ّ‬ ‫ﺑﺎﺯﻣﺎﻧﺪﮤ ﺗﺒﻌﻴﺪ ﺷﺪﮔﺎﻥ ﺩﺭ ﺑﻐﺪﺍﺩ ﮐﻪ ﺩﺭ ﺣﺎﻝ ﻳﺄﺱ ﻭ ﻧﺎﺍﻣﻴﺪﻯ ﺑﺴﺮ ﻣﻰﺑﺮﺩﻧﺪ ﻭ‬

‫ﺍﻃﻼﻉ ﻳﺎﻓﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﺗﻤﻨّﺎﻯ ﻣﺮﺍﺟﻌﺖ ﺍﻳﺸﺎﻥ ﻭ ﻗﺒﻮﻝ‬ ‫ﺗﺎﺯﻩ ﺍﺯ‬ ‫ﻣﺤﻞ ﺍﻗﺎﻣﺖ ﺍﻳﺸﺎﻥ ّ‬ ‫ّ‬

‫ﺭﻫﺒﺮﻯ ﻭ ﻫﺪﺍﻳﺖ ﺟﺎﻣﻌﮥ ﺑﺎﺑﻰ ﺭﺍ ﺩﺍﺷﺘﻨﺪ ﻣﻮﺍﻓﻘﺖ ﻧﻤﻮﺩﻧﺪ ‪.‬‬

‫ﺩﻭ ﺍﺛﺮ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺘﻌﻠّﻖ ﺑﻪ ﺍﻳﻦ ﺩﻭﺭﮤ ﺗﺒﻌﻴﺪ ﻭ ﻗﺒﻞ‬

‫ﺍﻭﻟﻴﻦ ﺍﺛﺮ ﮐﻪ ﺁﻧﺮﺍ " ﮐﻠﻤﺎﺕ‬ ‫ﺍﺯ ﺍﻋﻼﻥ ﺭﺳﺎﻟﺖ ﺍﻳﺸﺎﻥ ﺩﺭ ﺳﺎﻝ ‪ ١٨٦٣‬ﺍﺳﺖ ‪ّ .‬‬

‫ﻣﮑﻨﻮﻧﻪ " ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ‪ ،‬ﻣﺠﻤﻮﻋﻪﺍﻯ ﮐﻮﭼﮏ ﻭ ﻧﻔﻴﺲ ﻣﺸﺤﻮﻥ ﺍﺯ ﮐﻠﻤﺎﺕ ﻗﺼﺎﺭ‬

‫ﺍﺧﻼﻗﻰ ﺍﺳﺖ ﮐﻪ ﺟﻮﻫﺮ ﺗﻌﺎﻟﻴﻢ ﺍﺧﻼﻗﻰ ﻭ ﺷﺌﻮﻥ ﻭ ﺁﺩﺍﺏ ﺭﻭﺣﺎﻧﻰ ‪ ،‬ﻣﻨﺪﺭﺝ ﺩﺭ ﺭﺳﺎﻟﺖ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺭﺍ ﻋﺮﺿﻪ ﻣﻰﺩﺍﺭﺩ ‪ .‬ﺩﺭ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﻗﺼﺎﺭ ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺯﻳﺒﺎﺋﻰ ﻭ‬ ‫ﺹ ‪١٣‬‬

‫ﺷﻴﻮﺍﺋﻰ ﻧﮕﺎﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺁﻧﻬﺎ ﺭﺍ ﺧﻼﺻﻪ ﻭ ﭼﮑﻴﺪﮤ ﺗﻌﺎﻟﻴﻢ‬

‫ﺍﻟﻮﻫﻴﺖ ﺑﻰﭘﺮﺩﻩ ﻭ ﺣﺠﺎﺏ ﺑﺎ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺩﺭ‬ ‫ﻣﻌﺮﻓﻰ ﻣﻰﻧﻤﺎﻳﻨﺪ ﻟﺴﺎﻥ‬ ‫ّ‬ ‫ﺭﻭﺣﺎﻧﻰ ﺍﻧﺒﻴﺎﻯ ﺳﻠﻒ ّ‬

‫ﺗﮑﻠﻢ ﺍﺳﺖ ‪:‬‬ ‫ّ‬

‫ﺗﮑﻦ ‪‬ﺍَﻟﻲ ﺭﺍﻏﺒﴼ‬ ‫ﻋﻨﻪ ٕ ْ‬ ‫ﻋﻨﺪﻯ ٕ ْ‬ ‫ُ‬ ‫ﺍﻥ ُ‬ ‫ﺣﺐ ﺍﻻ‪ْ‬ﺷﻴﺎ‪ْ ِ ‬‬ ‫ﺍﺑﻦ ّ‬ ‫ﺗﺮﻏﺐ َ ْ ُ‬ ‫ﻳﺎ ْ َ‬ ‫ﺍﻻﺻﺎﻑ ‪ ،‬ﻻ َ ْ َ ْ‬ ‫ﻭﺡ ‪ -‬ﺍ ‪ َ ‬‬ ‫ﺍﻟﺮ ِ‬ ‫َ ْ ‪‬‬ ‫ﺑﻌﻴﻦ‬ ‫ﺑﺬﻟﮏ ْ‬ ‫َﻭ ﻻ َ ْ ُ‬ ‫ﺗﺸﺎﻫﺪ ﺍﻻ‪ْ‬ﺷﻴﺎ‪َ ْ َ ِ ‬‬ ‫ﻣﻨﻪ ِ َ َ‬ ‫ﺃﻥ ُ ِ َ‬ ‫ﺗﻮﻓﻖ ِ ِ َ‬ ‫ﺑﻌﻴﻨﮏ ﻻ ِ َ ْ‬ ‫ﺃﻧﺖ ُ َ ‪ُ ‬‬ ‫ﺗﻐﻔ ْﻞ ِ ْ ُ‬ ‫ﻟﺘﮑﻮﻥ ﻟﻰ ﺃﻣﻴﻨﴼ ‪َ ،‬ﻭ ْ َ‬ ‫ِ ِ‬ ‫ﺍﻟﻌﺒﺎﺩ‪،‬‬

‫ﺃﺣﺪ ﻓﻰ ِ ِ‬ ‫ﺑﻤﻌﺮﻓﺔ َ ٍ‬ ‫ﺑﻤﻌﺮﻓﺘﮏ ﻻ ِ َ ْ ِ َ ِ‬ ‫ﺫﻟﮏ‬ ‫ﻳﻨﺒﻐﻰ ْ‬ ‫ﺗﻌﺮﻓﻬﺎ ِ َ ْ ِ َ ِ َ‬ ‫َﻭ َ ْ ِ َ‬ ‫ﻳﮑﻮﻥ ‪َ ِ ،‬‬ ‫ﺃﻥ َ َ‬ ‫ﻓﮑﺮ ﻓﻰ ِ َ‬ ‫ﺍﻟﺒﻼﺩ ‪ْ  َ .‬‬ ‫ﮐﻴﻒ َ ْ َ‬ ‫ﺫﻟﮏ َ ْ َ‬ ‫ﻣﻦ‬ ‫ِ ْ‬

‫ﻋﻴﻨﻴﮏ ‪(١٥) .‬‬ ‫ﻓﺎﺟﻌﻠﻪ ﺃﻣﺎﻡ َ ْ َ ْ َ‬ ‫ﻋﻨﺎﻳﺘﻰ َ َ‬ ‫ﻋﻄﻴﺘﻰ َ َ ْ َ‬ ‫َ ِ ‪‬‬ ‫ﻟﮏ ‪ُ ْ َ ْ َ ،‬‬ ‫ﻋﻠﻴﮏ َﻭ ِ َ‬ ‫ﺁﻥ‬

‫)ﺍﻯ ﻓﺮﺯﻧﺪ ﺭﻭﺡ ‪ ،‬ﺍﻧﺼﺎﻑ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺩﺭ ﻧﺰﺩ ﺣﻖ ﭘﺴﻨﺪﻳﺪﻩﺗﺮ ﺍﺳﺖ ﺍﮔﺮ ﺍﻭ ﺭﺍ ﺧﻮﺍﻫﻰ ﺍﺯ‬

‫ﺭﻭﻯ ﻣﮕﺮﺩﺍﻥ ﻭ ﻏﺎﻓﻞ ﻣﺸﻮ ﺗﺎ ﺍﻣﻴﻦ ﺍﻭ ﺷﻮﻯ ‪ .‬ﺩﺭ ﺍﻣﻮﺭ ﺍﻧﺼﺎﻑ ﺗﻮﺍﻧﻰ ﺩﺍﺩ ﺍﮔﺮ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺑﻪ‬

‫ﭼﺸﻢ ﺧﻮﺩ ﺑﺒﻴﻨﻰ ﻭ ﺑﺸﻨﺎﺳﻰ ﻧﻪ ﺁﻧﮑﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﭘﻴﺮﻭﻯ ﮐﻨﻰ ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻴﺎﻧﺪﻳﺶ ﻭ ﻗﺪﺭ ﺍﻳﻦ‬ ‫ﺑﺨﺸﺶ ﺑﺪﺍﻥ ﻭ ﺁﻧﺮﺍ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﻧﻈﺮ ﺩﺍﺭ (‬ ‫‪(١٥‬‬

‫ﺍﺑﻦ ُ ِ‬ ‫ﻋﺒﺪ )‪-٢‬‬ ‫ﺃﺑﺪﴽ ‪ْ َ ْ َ ،‬‬ ‫ﻻﺣﺒﮏ ‪ْ ٕ .‬‬ ‫ﻓﺎﻋﺮﻑ ﻳﺎ َ ْ ُ‬ ‫ﻟﻦ ِ ‪َ ‬‬ ‫ﺃﺣﺒﺒﻨﻰ ٔ ِ ‪َ ‬‬ ‫ﺍﻟﻮﺟﻮﺩ ‪ْ ِ ْ -‬‬ ‫ﺗﺤﺒﻨﻰ َ ْ‬ ‫ﻟﻢ ُ ِ ‪‬‬ ‫ﺍﻥ َ ْ‬ ‫ﻳﺎ ْ َ‬ ‫ﺃﺣﺒﮏ َ‬

‫ﻣﺮﺍ‬

‫) ﺍﻯ ﺯﺍﺩﻩ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ‪ ،‬ﻫﻨﮕﺎﻣﻰ ﮐﻪ ﻣﺮﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻯ ﺩﻭﺳﺘﺖ ﺧﻮﺍﻫﻢ ﺩﺍﺷﺖ ‪ ،‬ﺍﮔﺮ‬

‫ﺩﻭﺳﺖ ﻧﺪﺍﺭﻯ ﻫﺮﮔﺰ ﺩﻭﺳﺘﻰ ﻣﺮﺍ ﻧﺨﻮﺍﻫﻰ ﺩﺍﺷﺖ (‬

‫ِ‬ ‫ﺍﻟﺮﺟﻮﻉ‬ ‫ﺍﻻﻧﺴﺎﻥ ‪ -‬ﻻ َ ْ َ ْ‬ ‫ﺗﻔﺮﺡ ِ ّﺍﻻ ﻓﻰ ُ ِ َ‬ ‫ﺗﺤﺰﻥ ٕ ّﺍﻻ ﻓﻰ ُ ْ ِ َ‬ ‫ﺍﺑﻦ ‪‬‬ ‫ﻋﻨﺎ ‪َ ،‬ﻭ ﻻ َ ْ َ ْ‬ ‫ﺑﻌﺪﮎ َ ّ‬ ‫ﻳﺎ ْ َ‬ ‫ﻗﺮﺑﮏ ِﺑﻨﺎ َﻭ ‪ِ ‬‬

‫ﺍﻟﻴﻨﺎ ‪(١٥-٣) .‬‬ ‫َْٕ‬

‫ﺣﻖ ﺍﻓﺴﺮﺩﻩ ﻣﺒﺎﺵ ﻭ ﺟﺰ ﺑﻪ ﻧﺰﺩﻳﮑﻰ ﺑﺎﻭ‬ ‫) ﺍﻯ ﻓﺮﺯﻧﺪ ﺍﻧﺴﺎﻥ ‪ ،‬ﺟﺰ ﺩﺭ ﻫﻨﮕﺎﻡ ﺩﻭﺭﻯ ﺍﺯ ّ‬

‫ﺷﺎﺩﻯ ﻣﮑﻦ (‬ ‫ﺹ ‪١٤‬‬

‫ﺍﺑﻦ ُ ِ‬ ‫ﺑﺄﻳﺎﺩﻯ ُ ‪ِ ‬‬ ‫ِ‬ ‫ﺑﺄﻧﺎﻣﻞ ُ ْ َ ِ‬ ‫ﺻﻨﻌﺘﮏ‬ ‫ﻓﻴﮏ‬ ‫ﺃﻭﺩﻋﺖ‬ ‫ﺍﻟﻘﻮﺓ ‪َ ،‬ﻭ َ َ ْ ُ َ‬ ‫ﺍﻟﻮﺟﻮﺩ ‪َ ُ ْ َ َ -‬‬ ‫َ‬ ‫ﺧﻠﻘﺘﮏ ِ ِ ِ‬ ‫ﺍﻟﻘﺪﺭﺓ ‪َ ،‬ﻭ ْ َ ْ ُ‬ ‫ﻳﺎ ْ َ‬

‫ﺗﺸﮏ ِ‬ ‫ﮐﺎﻣﻞ ‪َ ،‬ﻭ ُ ْ ِ‬ ‫‪،‬ﻻﻥ ُ ْ ِ‬ ‫ﻋﻦ ُ ‪‬‬ ‫ﻓﻴﻪ‬ ‫ﺣﮑﻤﻰ ِ ٌ‬ ‫ﺻﻨﻌﻰ ِ ٌ‬ ‫ﻧﺎﻓﺬ ‪ ،‬ﻻ َ ُ ‪‬‬ ‫ﮐﻞ َﺷﻰ‪ ٔ ‬‬ ‫ﻓﺎﺳﺘ ْ ِ‬ ‫ﻐﻦ ِ ِﺑﻪ َ ْ‬ ‫ﺟﻮﻫﺮ ﻧﻮﺭﻯ ‪َ ْ ،‬‬ ‫َ ْ َ​َ‬

‫ﺗﮑﻦ ِ‬ ‫ﻓﻴﻪ ُﻣﺮﻳﺒﴼ ‪(١٥-٤) .‬‬ ‫َﻭ ﻻ َ ُ ْ‬

‫)ﺍﻯ ﺯﺍﺩﮤ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ‪ ،‬ﺑﺪﺳﺖ ﻗﺪﺭﺕ ﺗﻮ ﺭﺍ ﺁﻓﺮﻳﺪﻡ ﻭ ﮔﻮﻫﺮ ﺭﻭﺷﻨﻰ ﺭﺍ ﺩﺭ ﺗﻮ ﻭﺩﻳﻌﻪ‬

‫ﻧﻬﺎﺩﻡ ﺑﻪ ﺁﻥ ﺍﺯ ﻫﻤﻪ ﺑﻰﻧﻴﺎﺯ ﺑﺎﺵ ‪ .‬ﺷﮏ ﻣﮑﻦ ﻭ ﺗﺮﺩﻳﺪ ﻣﺪﺍﺭ ﮐﻪ ﺁﻧﭽﻪ ﮐﺮﺩﻩﺍﻡ ﺩﺭ ﻋﻴﻦ ﮐﻤﺎﻝ ﻭ‬ ‫ﺁﻧﭽﻪ‬

‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩﺍﻡ ﻣﺤﺘﻮﻡ ﺍﺳﺖ (‬ ‫ّ‬

‫ﻣﻬﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺘﻌﻠّﻖ ﺑﻪ ﺍﻳﻦ ﺩﻭﺭﻩ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ‬ ‫ﺩﻭﻣﻴﻦ ﺍﺛﺮ ﺍﺯ ﺁﺛﺎﺭ‬ ‫ّ‬

‫ﻣﺘﻀﻤﻦ ﺷﺮﺡ ﻭ ﺑﻴﺎﻥ ﺟﺎﻣﻊ ﻭ ﻋﻤﻴﻘﻰ ﺩﺭﺑﺎﺭﮤ ﺣﻘﻴﻘﺖ ﻭ‬ ‫ﺍﺳﺖ ‪ .‬ﮐﺘﺎﺏ ﻣﺰﺑﻮﺭ‬ ‫ّ‬

‫ﻣﻘﺼﺪ ﺍﺯ ﺩﻳﺎﻧﺖ ﺍﺳﺖ ‪ .‬ﺩﺭ ﻓﻘﺮﺍﺗﻰ ﺍﺯ ﺍﻳﻦ ﮐﺘﺎﺏ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺎ ﺍﺣﺎﻃﮥ ﻧﻈﺮ ﻭ‬

‫ﺑﻪ ﮐﻤﺎﻝ ﻇﺮﺍﻓﺖ ﻭ ﺑﺴﺎﻃﺖ ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﺁﻳﺎﺕ ﮐﺘﺎﺏ ﻗﺮﺁﻥ ﺑﻠﮑﻪ ﺍﺯ ﻣﻨﺪﺭﺟﺎﺕ ﮐﺘﺐ‬

‫ﻣﻘﺪﺳﮥ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﭼﻨﻴﻦ ﺍﺳﺘﻨﺘﺎﺝ ﻭ ﺍﺳﺘﺪﻻﻝ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﻫﻤﻪ ﺑﻪ‬ ‫ّ‬ ‫ﻣﺜﺎﺑﻪ ﻧﻔﺲ ﻭﺍﺣﺪ ‪ ،‬ﻗﺎﺋﻢ ﺑﺮ ﺍﻣﺮ ﻭﺍﺣﺪﻧﺪ ﻭ ﻧﻮﻉ ﺑﺸﺮ ﺭﺍ ﺑﻪ ﺩﺭﮎ ﻗﻮﺍﻯ ﻣﮑﻨﻮﻧﮥ‬

‫ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺧﻼﻗﻰ ﺧﻮﺩ ﻣﺸﻌﺮ ﻭ ﺁﮔﺎﻩ ﻣﻰﺳﺎﺯﻧﺪ ‪ .‬ﺟﺎﻣﻌﮥ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﺍﮐﻨﻮﻥ ﺑﻪ‬

‫ﺗﻮﺳﻞ ﺑﻪ‬ ‫ﻣﺮﺣﻠﮥ ﺑﻠﻮﻍ ﺭﺳﻴﺪﻩ ﻗﺎﺩﺭ ﺍﺳﺖ ﺗﻌﻠﻴﻤﻰ ﺭﺍ ﮐﻪ ﺑﺎ ﺑﻴﺎﻧﻰ ﺻﺮ ﻳﺢ ﻭ ﺑﺪﻭﻥ ّ‬

‫ﻟﺴﺎﻥ ﺗﻤﺜﻴﻞ ﻭ ﺍﺳﺘﻌﺎﺭﻩ ﺑﻴﺎﻥ ﺷﺪﻩ ﺑﭙﺬﻳﺮﺩ‪ .‬ﺍﻳﻤﺎﻥ ﻭﺍﻗﻌﻰ ﺁﻧﺴﺖ ﮐﻪ ﺑﺮ ﺍﺳﺎﺱ ﻋﺮﻓﺎﻥ‬ ‫ﺣﻘﻴﻘﻰ ﻭ ﻧﻪ ﺗﻘﻠﻴﺪ ﮐﻮﺭﮐﻮﺭﺍﻧﻪ ﺍﺳﺘﻮﺍﺭ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻣﻮﻫﺒﺖ ﻋﻘﻞ ﻭ ﺍﺩﺭﺍﮎ ﺩﺭ ﺍﻳﻦ‬

‫ﻗﺎﺑﻠﻴﺖ‬ ‫ﺗﺮﻗﻰ ﻋﻠﻮﻡ ﻭ ﻣﻌﺎﺭﻑ ﺍﺳﺖ ﺑﻬﺮ ﻓﺮﺩﻯ‬ ‫ﻋﺼﺮ ﺟﺪﻳﺪ ﮐﻪ ﻋﺼﺮ ﺗﻨﻮﻳﺮ ﺍﻓﮑﺎﺭ ﻭ ّ‬ ‫ّ‬ ‫ﺁﻥ ﺭﺍ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ ﺗﺎ ﺧﻮﺩ ﺑﻪ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ ﻣﻬﺘﺪﻯ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﻣﻮﻋﻈﻪ ﻭ‬

‫ﺭﺍﻫﻨﻤﺎﺋﻰ ﻃﺒﻘﻪﺍﻯ ﻣﺨﺼﻮﺹ ﻳﻌﻨﻰ ﻋﻠﻤﺎء ﻭ ﺭﻭﺣﺎﻧﻴﻮﻥ ﺑﻰﻧﻴﺎﺯ ﺑﺎﺷﺪ ‪ .‬ﺍﻳﻨﮏ‬ ‫ﻣﻴﺰﺍﻥ ﻭ ﻣﻌﻴﺎﺭ ‪ ،‬ﺻﺪﻕ ﻭ ﺻﻔﺎﺳﺖ ﻭ ﻧﻪ ﺗﻘﻠﻴﺪ ﻭ ﺍﻗﺘﺪﺍء‪.‬‬ ‫ﺹ ‪١٥‬‬

‫ﺑﺤﺮ ِ ْ ِ ِ‬ ‫ﻋﻦ ُ ‪‬‬ ‫ﺑﺎﻻﻧﻘﻄﺎﻉ ‪ِ ْ ‬‬ ‫ﻟﻦ َ ِ‬ ‫ﻣﻦ‬ ‫ﻳﺼﻠﻮﺍ ٕﺍﻟﻰ ﺷﺎﻃﺊ َ ْ ِ‬ ‫" ٕ ‪‬‬ ‫ﮐﻞ َ ْ‬ ‫ﺍﻟﺼﺮﻑ َ ْ‬ ‫ﺍﻟﻌﺒﺎﺩ َ ْ‬ ‫ﺍﻥ ِ َ‬ ‫ﺍﻟﻌﺮﻓﺎﻥ ّﺍﻻ ٕ ْ ِ ِ‬

‫ِ‬ ‫ﺍﻻﺭﺽ ‪" ٠٠٠‬‬ ‫ﺍﻟﺴﻤﻮﺍﺕ َﻭ ٔ ْ ِ‬ ‫ﻓﻰ ‪‬‬

‫ﺟﻮﻫﺮ ﺍﻳﻦ ﺑﺎﺏ ﺁﻧﮑﻪ ﺳﺎﻟﮑﻴﻦ ﺳﺒﻴﻞ ﺍﻳﻤﺎﻥ ﻭ ﻃﺎﻟﺒﻴﻦ ﮐﺆﻭﺱ‬

‫ﺍﻳﻘﺎﻥ ﺑﺎﻳﺪ ﻧﻔﻮﺱ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺟﻤﻴﻊ ﺷﺌﻮﻧﺎﺕ ﻋﺮﺿّﻴﻪ ﭘﺎﮎ ﻭ‬ ‫ﻣﻘﺪﺱ ﻧﻤﺎﻳﻨﺪ ﻳﻌﻨﻰ ﮔﻮﺵ ﺭﺍ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﺍﻗﻮﺍﻝ ﻭ ﻗﻠﺐ ﺭﺍ ﺍﺯ‬ ‫ّ‬

‫ﺗﻌﻠﻖ ﺑﺎﺳﺒﺎﺏ‬ ‫ﻇﻨﻮﻧﺎﺕ ﻣﺘﻌﻠّﻘﻪ ﺑﻪ ﺳﺒﺤﺎﺕ ﺟﻼﻝ ﻭ ﺭﻭﺡ ﺭﺍ ﺍﺯ ّ‬

‫ﻣﺘﻮﮐﻠﻴﻦ ﻋﻠﻰ ﺍ‪‬‬ ‫ﻇﺎﻫﺮﻩ ﻭ ﭼﺸﻢ ﺭﺍ ﺍﺯ ﻣﻼﺣﻈﮥ ﮐﻠﻤﺎﺕ ﻓﺎﻧﻴﻪ ﻭ‬ ‫ّ‬

‫ﻣﺘﻮﺳﻠﻴﻦ ﺍﻟﻴﻪ ﺳﺎﻟﮏ ﺷﻮﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﻗﺎﺑﻞ ﺗﺠﻠّﻴﺎﺕ ﺍﺷﺮﺍﻗﺎﺕ‬ ‫ﻭ‬ ‫ّ‬

‫ﺷﻤﻮﺱ ﻋﻠﻢ ﻭ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ ‪ ٠٠٠‬ﮔﺮﺩﻧﺪ ﺯﻳﺮﺍ ﮐﻪ ﺍﮔﺮ ﻋﺒﺪ ﺑﺨﻮﺍﻫﺪ‬

‫ﺍﻗﻮﺍﻝ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺍﻓﻌﺎﻝ ﻋﺒﺎﺩ ﺭﺍ ﺍﺯ ﻋﺎﻟﻢ ﻭ ﺟﺎﻫﻞ ﻣﻴﺰﺍﻥ ﻣﻌﺮﻓﺖ‬ ‫ﺍﻟﻌﺰﻩ‬ ‫ﺭﺏ ّ‬ ‫ﺣﻖ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭ ﻗﺮﺍﺭ ﺩﻫﺪ ﻫﺮ ﮔﺰ ﺑﻪ ﺭﺿﻮﺍﻥ ﻣﻌﺮﻓﺖ ّ‬

‫ﺍﻳﺎﻡ ﻗﺒﻞ ﺷﻮﻳﺪ ﮐﻪ ﭼﻪ ﻗﺪﺭ ﻣﺮﺩﻡ ﺍﺯ‬ ‫ﺩﺍﺧﻞ ﻧﺸﻮﺩ ‪ ٠٠٠٠‬ﻧﺎﻇﺮ ﺑﻪ ّ‬

‫ﺍﺣﺪﻳﻪ ﺩﺭ ﻫﻴﺎﮐﻞ‬ ‫ﺍﻋﺎﻟﻰ ﻭ ﺍﺩﺍﻧﻰ ﮐﻪ ﻫﻤﻴﺸﻪ ﻣﻨﺘﻈﺮ ﻇﻬﻮﺭﺍﺕ‬ ‫ّ‬

‫ﻗﺪﺳﻴﻪ ﺑﻮﺩﻩﺍﻧﺪ ‪ ٠٠٠‬ﻭ ﭼﻮﻥ ﺍﺑﻮﺍﺏ ﻋﻨﺎﻳﺖ ﻣﻔﺘﻮﺡ ﻣﻰﮔﺮﺩﻳﺪ ﻭ‬ ‫ّ‬

‫ﻏﻤﺎﻡ ﻣﮑﺮﻣﺖ ﻣﺮﺗﻔﻊ ﻭ ﺷﻤﺲ ﻏﻴﺐ ﺍﺯ ﺍﻓﻖ ﻗﺪﺭﺕ ﻇﺎﻫﺮ ﻣﻰﺷﺪ‬ ‫ﺟﻤﻴﻊ ﺗﮑﺬﻳﺐ ﻣﻰﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﻟﻘﺎﻯ ﺍﻭ ﮐﻪ ﻋﻴﻦ ﻟﻘﺎء ﺍ‪ ‬ﺍﺳﺖ‬

‫ﺍﺣﺘﺮﺍﺯ ﻣﻰﺟﺴﺘﻨﺪ ‪ ٠٠٠‬ﻭ ﭼﻮﻥ ﺳﺮﺍﺝ ﻃﻠﺐ ﻭ ﻣﺠﺎﻫﺪﻩ ﻭ ﺫﻭﻕ ﻭ‬ ‫ﺣﺐ ﺩﺭ ﻗﻠﺐ ﺭﻭﺷﻦ ﺷﺪ ﻭ ﻧﺴﻴﻢ‬ ‫ﺷﻮﻕ ﻭ ﻋﺸﻖ ﻭ ﻭﻟﻪ ﻭ ﺟﺬﺏ ﻭ‬ ‫ّ‬

‫ﻣﺤﺒّﺖ ﺍﺯ ﺷﻄﺮ ﺍﺣﺪﻳّﻪ ﻭﺯﻳﺪ ﻇﻠﻤﺖ ﺿﻼﻟﺖ ﺷﮏ ﻭ ﺭﻳﺐ ﺯﺍﺋﻞ‬

‫ﺷﻮﺩ ﻭ ﺍﻧﻮﺍﺭ ﻋﻠﻢ ﻭ ﻳﻘﻴﻦ ﻫﻤﮥ ﺍﺭﮐﺎﻥ ﻭﺟﻮﺩ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ ‪...‬‬

‫ﻭ ﻋﻨﺎﻳﺎﺕ ﻭ ﺗﺄﻳﻴﺪﺍﺕ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺻﻤﺪﺍﻧﻰ ﺣﻴﺎﺕ ﺗﺎﺯﮤ ﺟﺪﻳﺪ‬ ‫ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ ﺑﻘﺴﻤﻰ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺻﺎﺣﺐ ﭼﺸﻢ ﺟﺪﻳﺪ ﻭ ﮔﻮﺵ‬

‫ﺑﺪﻳﻊ ﻭ ﻗﻠﺐ ﻭ ﻓﺆﺍﺩ ﺗﺎﺯﻩ ﻣﻰﺑﻴﻨﺪ ‪ ...‬ﻭ ﺑﻌﻴﻦ ﺍ‪ ‬ﺑﺪﻳﻌﻪ ﺩﺭ‬

‫ﺫﺭﮤ ﺑﺎﺑﻰ ﻣﻔﺘﻮﺡ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ ﺑﺮﺍﻯ ﻭﺻﻮﻝ ﺑﻤﺮﺍﺗﺐ ﻋﻴﻦ‬ ‫ﻫﺮ ّ‬ ‫ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﻭ ﻧﻮﺭ ﺍﻟﻴﻘﻴﻦ ﻭ ﺩﺭ ﺟﻤﻴﻊ ﺍﺷﻴﺎء ﺍﺳﺮﺍﺭ‬ ‫ﺍﻟﻴﻘﻴﻦ ﻭ ّ‬

‫ﺻﻤﺪﺍﻧﻴﻪ ﻣﻼﺣﻈﻪ ﮐﻨﺪ ‪ ٠٠٠‬ﺩﻣﺎﻍ‬ ‫ﻭﺣﺪﺍﻧﻴﻪ ﻭ ﺁﺛﺎﺭ ﻇﻬﻮﺭ‬ ‫ﺗﺠﻠّﻰ‬ ‫ّ‬ ‫ّ‬ ‫ﺹ ‪١٦‬‬

‫ﺟﺎﻥ ﭼﻮﻥ ﺍﺯ ﺯﮐﺎﻡ ﮐﻮﻥ ﻭ ﺍﻣﮑﺎﻥ ﭘﺎﮎ ﺷﺪ ﺍﻟﺒﺘّﻪ ﺭﺍﺋﺤﮥ ﺟﺎﻧﺎﻥ‬

‫ﺭﺍ ﺍﺯ ﻣﻨﺎﺯﻝ ﺑﻌﻴﺪﻩ ﺑﻴﺎﺑﺪ ﻭ ﺍﺯ ﺍﺛﺮ ﺁﻥ ﺭﺍﺋﺤﻪ ﺑﻤﺼﺮ ﺍﻳﻘﺎﻥ‬

‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﺩﺭ‬ ‫ﻣﻨﺎﻥ ﻭﺍﺭﺩ ﺷﻮﺩ ‪ ...‬ﻭ ﺁﻥ ﻣﺪﻳﻨﻪ ﮐﺘﺐ ّ‬ ‫ﺣﻀﺮﺕ ّ‬

‫ﻫﺮ ﻋﻬﺪﻯ ‪ ٠٠٠‬ﻫﺪﺍﻳﺖ ﻭ ﻋﻨﺎﻳﺖ ﻭ ﻋﻠﻢ ﻭ ﻣﻌﺮﻓﺖ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻥ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺩﺭ ﺍﻳﻦ ﻣﺪﺍﻳﻦ ﻣﮑﻨﻮﻥ ﻭ ﻣﺨﺰﻭﻥ ﮔﺸﺘﻪ ‪(١٦)"...‬‬ ‫ّ‬ ‫ﮐﻞ ﻣﻦ ﻓﻰ ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺍﺷﺎﺭﮤ ﺻﺮﻳﺤﻰ ﺑﻪ ﺭﺳﺎﻟﺖ ﺧﻮﺩ ﮐﻪ ﺗﺎ ﺁﻥ‬

‫ﻗﻮﺕ ﻭ‬ ‫ﺯﻣﺎﻥ ﺁﺷﮑﺎﺭﺍ ﺍﻇﻬﺎﺭ ﻧﺸﺪﻩ ﺑﻮﺩ ﻧﻤﻰﻧﻤﺎﻳﻨﺪ‪ ،‬ﺑﻠﮑﻪ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﺭﺍ ﺩﺭ ﮐﻤﺎﻝ ّ‬

‫ﺍﺗﻘﺎﻥ ﺑﻪ ﺷﺮﺡ ﻭ ﺍﺛﺒﺎﺕ ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﺗﺨﺼﻴﺺ ﻣﻰﺩﻫﻨﺪ ‪ .‬ﻳﮑﻰ ﺍﺯ ﻋﻠﻞ‬

‫ﺍﺻﻠﻰ ﺗﺄﺛﻴﺮ ﻗﺪﺭﺕ ﻧﺎﻓﺬﮤ ﮐﺘﺎﺏ ﻣﺰﺑﻮﺭ ﺩﺭ ﺟﺎﻣﻌﮥ ﺑﺎﺑﻰ ﮐﻪ ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﻋﻠﻤﺎء ﻭ‬

‫ﻃّﻼﺏ ﺳﺎﺑﻖ ﻋﻠﻮﻡ ﺩﻳﻨﻰ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﺑﺮ ﻣﻰﮔﺮﻓﺖ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺎ‬

‫ﺗﺴﻠّﻂ ﻭ ﺍﺣﺎﻃﮥ ﮐﺎﻣﻞ ﺑﺮ ﻋﻘﺎﻳﺪ ﻭ ﺗﻌﺎﻟﻴﻢ ﺍﺳﻼﻣﻰ ‪ ،‬ﺩﻋﻮﻯ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﮐﻪ ﺑﻪ‬ ‫ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ‬ ‫ﻧﺒﻮﺍﺕ ﻭ ﻭﻋﻮﺩ ﺩﻳﺎﻧﺖ ﺍﺳﻼﻡ ﺩﺭ ﻣﻮﺭﺩ ﻗﺎﺋﻢ ﻭ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ‬ ‫ّ‬ ‫ﻇﻬﻮﺭﺵ ّ‬

‫ﺍﺳﺖ ﺩﺭ ﮐﻤﺎﻝ ﻭﺿﻮﺡ ﺍﺑﻼﻍ ﻭ ﺍﺛﺒﺎﺕ ﻧﻤﻮﺩﻩﺍﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺟﺎﻣﻌﮥ ﺑﺎﺑﻰ ﺭﺍ‬ ‫ﺩﻋﻮﺕ ﻣﻰﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺷﺎﻳﺴﺘﻪ ﻭ ﺳﺰﺍﻭﺍﺭ ﺁﻥ ﻭﺩﻳﻌﮥ ﺭﺑّﺎﻧﻰ ﺷﻮﻧﺪ ﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻪ‬ ‫ﺁﻧﺎﻥ ﺳﭙﺮﺩﻩﺍﻧﺪ ﻭ ﻻﻳﻖ ﺁﻥ ﻫﻤﻪ ﻓﺪﺍﮐﺎﺭﻯ ﺩﻟﻴﺮﺍﻧﮥ ﻗﻬﺮﻣﺎﻧﺎﻥ ﺑﻰﺷﻤﺎﺭﻯ ﮔﺮﺩﻧﺪ ﮐﻪ‬

‫ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﻧﺜﺎﺭ ﺟﺎﻧﺎﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻫﻤﭽﻨﻴﻦ ﺑﺎﺑﻴﺎﻥ ﺭﺍ ﺑﺮ ﺁﻥ‬

‫ﻣﻰﺧﻮﺍﻧﻨﺪ ﮐﻪ ﻧﻪ ﺗﻨﻬﺎ ﺯﻧﺪﮔﺎﻧﻰ ﺷﺨﺼﻰ ﺧﻮﺩ ﺭﺍ ﺑﺎﻣﻮﺍﺯﻳﻦ ﻭ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﻣﻨﻄﺒﻖ‬

‫ﺳﺎﺯﻧﺪ ﺑﻠﮑﻪ ﺟﺎﻣﻌﻪ ﺍﻯ ﺗﺸﮑﻴﻞ ﺩﻫﻨﺪ ﮐﻪ ﺑﺮﺍﻯ ﺍﻫﺎﻟﻰ ﺑﻐﺪﺍﺩ ﭘﺎﻳﺘﺨﺖ ﻋﺮﺍﻕ ﻋﺮ ﺏ‬

‫ﻣﺘﺸﮑﻞ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ ﺑﻮﺩ ‪ ،‬ﻧﻤﻮﻧﻪ ﻭ ﺳﺮﻣﺸﻖ ﺑﺎﺷﺪ‪.‬‬ ‫ﮐﻪ‬ ‫ّ‬

‫ﺑﺎ ﺁﻧﮑﻪ ﺗﺒﻌﻴﺪ ﺷﺪﮔﺎﻥ ﺩﺭ ﺷﺮﺍﻳﻄﻰ ﺳﺨﺖ ﻭ ﺩﺷﻮﺍﺭ ﺯﻧﺪﮔﻰ ﻣﻰﮐﺮﺩﻧﺪ ﻭ ﺑﺎ‬

‫ﻣﺎﺩﻯ ﺭﻭﺑﺮﻭ ﺑﻮﺩﻧﺪ ﻭﻟﻴﮑﻦ ﺩﺍﺷﺘﻦ ﭼﻨﻴﻦ ﻫﺪﻓﻰ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮ ﺳﺮ ﺷﻮﻕ‬ ‫ﮐﻤﺒﻮﺩ ﻭﺳﺎﺋﻞ ّ‬ ‫ﺹ ‪١٧‬‬

‫ﻣﻔﺼﻞ ﺩﻭﺭﺍﻥ‬ ‫ﻣﻠﻘﺐ ﺑﻪ " ﻧﺒﻴﻞ " ﮐﻪ ﺑﻌﺪﴽ ﺗﺎﺭﻳﺦ‬ ‫ﺁﻭﺭﺩﻩ ﺑﻮﺩ ‪ .‬ﻳﮑﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ّ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﺖ ﻭ‬ ‫ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺭﺍ ﺑﺮﺷﺘﮥ ﺗﺤﺮﻳﺮ ﺩﺭﺁﻭﺭﺩ ﮐﻤﺎﻝ‬ ‫ّ‬

‫ﺍﻳﺎﻡ ﺑﻴﻦ ﻳﺎﺭﺍﻥ ﺣﮑﻤﻔﺮﻣﺎ ﺑﻮﺩ ﭼﻨﻴﻦ ﻭﺻﻒ ﻣﻰﻧﻤﺎﻳﺪ ‪:‬‬ ‫ﻭﺍﺭﺳﺘﮕﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﺁﻥ ّ‬ ‫"ﺍﮐﺜﺮ ﺷﺒﻬﺎ ﺭﺍ ﺩﻩ ﻧﻔﺮ ﺑﻴﮏ ﻗﻤﺮﻯ ﺧﺮﻣﺎﻯ ﺯﺍﻫﺪﻯ ﻣﻰ‬

‫ﮔﺬﺭﺍﻧﻴﺪﻧﺪ ﻭ ﻣﻌﻠﻮﻡ ﻧﺒﻮﺩ ﮐﻪ ﮐﻔﺶ ﻭ ﻋﺒﺎ ﻭ ﻗﺒﺎﺋﻰ ﮐﻪ ﺩﺭ ﺁﻥ‬

‫ﻣﻨﺎﺯﻝ ﺍﺳﺖ ﺻﺎﺣﺒﺶ ﮐﻴﺴﺖ ﻫﺮ ﮐﺲ ﮐﻪ ﺩﺭ ﺑﺎﺯﺍﺭ ﮐﺎﺭ ﺩﺍﺷﺖ‬

‫ﻣﺸﺮﻑ‬ ‫ﮐﻔﺶ ﺑﻪ ﺍﻭ ّ‬ ‫ﺗﻌﻠﻖ ﺩﺍﺷﺖ ﻭ ﻫﺮ ﮐﺲ ﺑﺤﻀﻮﺭ ﻣﺒﺎﺭﮎ ّ‬

‫ﺍﻳﺎﻣﻰ ﺑﻮﺩ ‪(۱۷)"...‬‬ ‫ﻣﻴﺸﺪ ﻋﺒﺎ ﻭ ﻗﺒﺎ ﺑﻪ ﺍﻭ ّ‬ ‫ﺗﻌﻠﻖ ﺩﺍﺷﺖ ‪ ...‬ﭼﻪ ﺧﻮﺵ ﺍﻭﻗﺎﺕ ﻭ ﺧﻮﺵ ّ‬ ‫ﺑﺎﺑﻴﻪ‬ ‫ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﮐﻨﺴﻮﻟﮕﺮﻯ ﺍﻳﺮﺍﻥ ﮐﻪ ﮔﻤﺎﻥ ﻣﻰﮐﺮﺩﻧﺪ ﻣﺎﺟﺮﺍﻯ ﻧﻬﻀﺖ ّ‬

‫ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘﻪ ﺍﺯ ﺍﻳﻦ ﮐﻪ ﺟﺎﻣﻌﮥ ﺗﺒﻌﻴﺪ ﺷﺪﮔﺎﻥ ﺑﻪ ﭘﺎﻳﺘﺨﺖ ﺍﻳﺎﻟﺖ ﻋﺮﺍﻕ ﺑﻪ ﺗﺪﺭﻳﺞ‬

‫ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻣﺮﺩﻡ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺍﺯ ﻋﻮﺍﻣﻞ ﺫﻯ ﻧﻔﻮﺫ ﺁﻥ ﺳﺎﻣﺎﻥ ﻭ ﺷﻬﺮﻫﺎﻯ ﻣﺠﺎﻭﺭ‬

‫ﻣﺘﺤﻴﺮ ﺑﻮﺩﻧﺪ ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ‬ ‫ﺁﻥ ﻣﺤﺴﻮﺏ ﮔﺸﺘﻪ ﺑﻮﺩ ‪،‬‬ ‫ّ‬

‫ﺯﻳﺎﺭﺗﮕﺎﻩ ﻫﺎﻯ ﻣﺬﻫﺐ ﺷﻴﻌﻪ ﺩﺭ ﺁﻥ ﻧﺎﺣﻴﻪ ﻭﺍﻗﻊ ﺑﻮﺩ ‪ ،‬ﮔﺮﻭﻩ ﻫﺎﻯ ﻣﺘﻮﺍﻟﻰ ﺯﺍﺋﺮﻳﻦ‬

‫ﺍﻳﺮﺍﻧﻰ ﺩﺭ ﺁﻥ ﻣﻨﻄﻘﻪ ﺗﺤﺖ ﺷﺮﺍﺋﻂ ﺑﺴﻴﺎﺭ ﻣﻄﻠﻮﺑﻰ ﺩﺭ ﻣﻌﺮﺽ ﻧﻔﻮﺫ ﻧﻬﻀﺖ ﺑﺎﺑﻰ ﮐﻪ‬ ‫ﺣﻴﺎﺕ ﺟﺪﻳﺪﻯ ﻳﺎﻓﺘﻪ ﺑﻮﺩ ﻗﺮﺍﺭ ﻣﻰﮔﺮﻓﺘﻨﺪ ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﻋﻴﺎﻥ ﻭ ﻧﻔﻮﺱ ﻋﺎﻟﻰ ﻣﻘﺎﻣﻰ‬

‫‪‬‬ ‫ﻣﺤﻞ ﺳﮑﻮﻧﺖ ﺳﺎﺩﻩ ﻭ ﺑﻰﭘﻴﺮﺍﻳﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺑﻐﺪﺍﺩ ﺑﻪ ﺩﻳﺪﺍﺭﺷﺎﻥ‬ ‫ﮐﻪ ﺩﺭ‬ ‫ﻣﻰﺷﺘﺎﻓﺘﻨﺪ ﺑﻌﻀﻰ ﺍﺯ ﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﺧﺎﻧﺪﺍﻥ ﺳﻠﻄﻨﺘﻰ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻧﺪ ‪ .‬ﻳﮑﻰ ﺍﺯ ﺁﻧﺎﻥ‬

‫ﻣﺪﺕ ﮐﻮﺗﺎﻫﻰ ﺍﺯ ﻣﺼﺎﺣﺒﺖ ﺑﺎ ﺁﻥ ﺣﻀﺮﺕ‬ ‫ﮐﻪ ﺧﻮﺩ ﺩﺭ ﺧﺎﻧﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺮﺍﻯ ّ‬

‫ﺑﺮﺧﻮﺭﺩﺍﺭ ﺷﺪﻩ ﺑﻮﺩ ﭼﻨﺎﻥ ﻣﺠﺬﻭﺏ ﻭ ﻣﻔﺘﻮﻥ ﺁﻥ ﻣﺤﻴﻂ ﮔﺮﺩﻳﺪ ﮐﻪ ﺧﻴﺎﻟﻰ ﺧﺎﻡ ﺩﺭ‬

‫ﮐﺎﻣﻼ ﻣﺸﺎﺑﻪ ﺑﺎ ﺧﺎﻧﮥ ﻣﺰﺑﻮﺭ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﺳﺮ ﺑﭙﺮﻭﺭﺍﻧﻴﺪ ﻭ ﺁﻥ ﺍﻳﻦ ﮐﻪ ﺑﺎ ﺳﺎﺧﺘﻦ ﺧﺎﻧﻪ ﺍﻯ‬ ‫ً‬

‫ﮐﻴﻔﻴﺖ ﺁﻥ ﻓﻀﺎﻯ ﭘﺎﮎ ﻭ‬ ‫ﺑﺎﻍ ﻭ ﺑﻮﺳﺘﺎﻥ ﺍﻣﻼﮎ ﺧﻮﺩ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧﺪ ﻗﺪﺭﻯ ﺍﺯ ﺣﺎﻟﺖ ﻭ‬ ‫ّ‬

‫ﺹ ‪١٨‬‬

‫ﻣﻨﺰﻩ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭﺩ ‪ .‬ﺷﺨﺺ ﺩﻳﮕﺮ ﮐﻪ ﺑﻄﻮﺭ ﻋﻤﻴﻖﺗﺮﻯ ﺍﺯ ﺷﺮﻓﻴﺎﺑﻰ‬ ‫ّ‬

‫ﺑﺤﻀﻮﺭ ﺍﻳﺸﺎﻥ ﻣﻨﻘﻠﺐ ﺷﺪﻩ ﺑﻮﺩ ﻋﻮﺍﻃﻒ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻳﺎﺭﺍﻥ ﺧﻮﻳﺶ ﭼﻨﻴﻦ ﺍﺑﺮﺍﺯ ﻧﻤﻮﺩ‪:‬‬ ‫" ﭼﻨﺎﻧﭽﻪ ﻏﻢ ﻫﺎﻯ ﻋﺎﻟﻢ ﺑﻪ ﺗﻤﺎﻣﻪ ﺩﺭ ﻗﻠﺐ ﻣﻦ ﺟﻤﻊ ﺷﺪﻩ‬

‫ﺑﺎﻟﻤﺮﻩ‬ ‫ﺑﺎﺷﺪ ﭼﻮﻥ ﺑﻪ ﺁﺳﺘﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻗﺪﻡ ﻧﻬﻢ ﺟﻤﻴﻊ‬ ‫ّ‬

‫ﺯﺍﺋﻞ ﮔﺮﺩﺩ ﻭ ﮔﻮﺋﻰ ﺩﺭ ﻓﺮﺩﻭﺱ ﺑﺮﻳﻦ ﻭ ﺟﻨّﺖ ﻋﻠّ​ّﻴﻴﻦ ﻭﺍﺭﺩ ﺷﺪﻩﺍﻡ ‪(١٨) .‬‬ ‫ﺹ ‪١٩‬‬

‫‪٣‬‬

‫ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺩﺭ ﺑﺎﻍ ﺭﺿﻮﺍﻥ‬

‫ﻣﻘﺎﺭﻥ ﺳﺎﻝ ‪ ١٨٦٣‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻼﺣﻈﻪ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺯﻣﺎﻥ ﺁﻥ ﺭﺳﻴﺪﻩ‬

‫ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺗﺪﺭﻳﺞ ﺑﺮﺧﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﺭﺍ ﺑﺮ ﺍﻣﺮﻯ ﮐﻪ ﺩﺭ ﻇﻠﻤﺖ ﺳﻴﺎﻩﭼﺎﻝ ﻃﻬﺮﺍﻥ‬ ‫ﺑﺪﺍﻥ ﻣﺄﻣﻮﺭ ﮔﺸﺘﻪ ﺑﻮﺩﻧﺪ ﺁﮔﺎﻩ ﺳﺎﺯﻧﺪ ‪ .‬ﺍﻳﻦ ﺗﺼﻤﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺎ ﻣﺮﺣﻠﮥ‬

‫ﺟﺪﻳﺪﻯ ﺍﺯ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺍﻳﺸﺎﻥ ﻣﺼﺎﺩﻑ ﮔﺮﺩﻳﺪ ‪ .‬ﻣﺨﺎﻟﻔﺘﻰ ﮐﻪ ﺍﺯ ﻃﺮﻑ ﻋﻠﻤﺎﻯ ﺷﻴﻌﻪ‬

‫ﺷﺪﺗﻰ ﻫﺮ ﭼﻪ ﺗﻤﺎﻣﺘﺮ ﭘﻰﮔﻴﺮﻯ ﻣﻰﺷﺪ ‪.‬‬ ‫ﺣﺪﺕ ﻭ ّ‬ ‫ﻭ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺩﻭﻟﺖ ﺍﻳﺮﺍﻥ ﺑﺎ ّ‬

‫ﻣﺘﻨﻔﺬ ﺩﺭ ﻋﺮﺍﻕ‬ ‫ﺣﮑﻮﻣﺖ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﺍﺯ ﺍﻳﻦ ﮐﻪ ﻣﺪﺡ ﻭ ﺛﻨﺎﻯ ﺯﺍﺋﺮﻳﻦ ﻭ ﻣﺴﺎﻓﺮﻳﻦ‬ ‫ّ‬

‫ﻋﺮﺏ ﺩﺭﺑﺎﺭﮤ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻤﮑﻦ ﺍﺳﺖ ﺁﺗﺶ ﺷﻮﻕ ﻭ ﺷﻮﺭ ﻧﺴﺒﺖ ﺑﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ‬ ‫ﻣﺠﺪﺩﴽ ﺷﻌﻠﻪﻭﺭ ﺳﺎﺯﺩ ﺧﻮﻓﻨﺎﮎ ﮔﺮﺩﻳﺪ ﻭ ﺑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ‬ ‫ﻋﺎﻣﮥ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ‬ ‫ّ‬ ‫ﺑﻴﻦ ّ‬

‫ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﺍﺻﺮﺍﺭ ﻭ ﺗﺄﮐﻴﺪ ﻧﻤﻮﺩ ﺗﺎ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺭﺍ ﺍﺯ ﻣﺮﺯ ﻣﺠﺎﻭﺭ ﺍﻳﺮﺍﻥ ﺑﻪ‬

‫ﻧﻘﻄﻪﺍﻯ ﺩﺭ ﺩﺍﺧﻠﮥ ﻗﻠﻤﺮﻭ ﻋﺜﻤﺎﻧﻴﺎﻥ ﻣﻨﺘﻘﻞ ﺳﺎﺯﻧﺪ ‪ .‬ﻋﺎﻗﺒﺖ ﺩﻭﻟﺖ ﻣﺰﺑﻮﺭ ﺑﻪ ﺍﻳﻦ‬ ‫ﻓﺸﺎﺭ ﺗﻦ ﺩﺭ ﺩﺍﺩ ﻭ ﺍﺯ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﮐﻪ ﺩﺭ ﺗﺒﻌﻴﺪ ﺑﻮﺩﻧﺪ ﭼﻮﻥ ﻣﻬﻤﺎﻥ ﺩﻭﻟﺘﻰ‬

‫ﺩﻋﻮﺕ ﻧﻤﻮﺩ ﺗﺎ ﺍﻗﺎﻣﺘﮕﺎﻩ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﺳﻼﻣﺒﻮﻝ ﭘﺎﻳﺘﺨﺖ ﺁﻥ ﮐﺸﻮﺭ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ‪ ،‬ﺑﺎ‬

‫ﮐﺎﻣﻼ ﺁﺷﮑﺎﺭ ﺑﻮﺩ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ‬ ‫ﻭﺟﻮﺩ ﻟﺤﻦ ﻣﺆّﺩﺏ ﻭ ﻣﺤﺘﺮﻣﺎﻧﮥ ﺍﻳﻦ ﺩﻋﻮﺕ ‪،‬‬ ‫ً‬

‫ﻧﻴﺖ ﺩﻭﻟﺖ ﺩﺭ ﺍﻧﺘﻘﺎﻝ ﺁﻥ ﺣﻀﺮﺕ ﻟﺰﻭﻣﴼ ﻣﻌﻤﻮﻝ ﻭ ﻣﺠﺮﻯ ﮔﺮﺩﺩ ‪(١٩) .‬‬ ‫ﺩﻋﻮﺕ ﺁﻥ ﺍﺳﺖ ﮐﻪ ّ‬ ‫ﺩﺭ ﺁﻥ ﺍﻭﺍﻥ ﺍﺭﺍﺩﺕ ﻭ ﺗﻤﮑﻴﻦ ﺟﻤﻊ ﻗﻠﻴﻞ ﺗﺒﻌﻴﺪ ﺷﺪﮔﺎﻥ ﺩﺭ ﺷﺨﺺ ﺣﻀﺮﺕ‬

‫ﺹ ‪٢٠‬‬

‫ﻣﺘﻮﺟﻪ ﺑﻪ ﻣﻄﺎﻟﺒﻰ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺑﺎﺭﮤ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻴﺎﻥ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺗﻤﺮﮐﺰ ﺩﺍﺷﺖ ﻭ‬ ‫ّ‬ ‫ﻣﻰﻧﻤﻮﺩﻧﺪ ‪ .‬ﺗﻌﺪﺍﺩ ﺭﻭﺯﺍﻓﺰﻭﻧﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻪ‬

‫ﺗﻨﻬﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﺣﺎﻣﻰ ﻭ ﭘﺸﺘﻴﺒﺎﻥ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺘﮑﻠّﻢ ﻭ ﻧﺎﻃﻘﻨﺪ ﺑﻠﮑﻪ ﺷﺮﺡ ﻭ‬

‫ﺑﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺩﺭ ﺑﺎﺭﮤ ﺍﻣﺮﻯ ﺑﺲ ﻋﻈﻴﻢﺗﺮ ﺍﺳﺖ ﮐﻪ ﻇﻬﻮﺭﺵ ﺭﺍ ﺣﻀﺮﺕ ﺑﺎﺏ ﻗﺮﻳﺐ‬

‫ﻣﺒﺪﻝ ﮔﺮﺩﻳﺪ‬ ‫ﺍﻟﻮﻗﻮﻉ ﺍﻋﻼﻡ ﻧﻤﻮﺩﻩ ﺑﻮﺩ ‪ .‬ﺍﻳﻦ ﻃﺮﺯ‬ ‫ﺗﻔﮑﺮ ﻭ ﻋﻘﻴﺪﻩ ﻫﻨﮕﺎﻣﻰ ﺑﻪ ﻳﻘﻴﻦ ّ‬ ‫ّ‬ ‫ﮐﻪ ﺩﺭ ﺍﻭﺍﺧﺮ ﻣﺎﻩ ﺁﻭﺭﻳﻞ ﺳﺎﻝ ‪ ١٨٦٣‬ﻣﻴﻼﺩﻯ ‪ ،‬ﻳﻌﻨﻰ ﺯﻣﺎﻧﻰ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﺩﺭ ﺷﺮﻑ ﻋﺰﻳﻤﺖ ﺑﻪ ﺍﺳﻼﻣﺒﻮﻝ ﺑﻮﺩﻧﺪ ﻋﺪﻩﺍﻯ ﺍﺯ ﺍﺻﺤﺎﺏ ﺭﺍ ﺑﺮﺍﻯ ﺍﺟﺘﻤﺎﻉ ﺩﺭ ﺑﺎﻏﻰ‬

‫ﮐﻪ ﺑﻌﺪﴽ ﺑﺎﻍ ﺭﺿﻮﺍﻥ ﻧﺎﻣﻴﺪﻩ ﺷﺪ ﺩﻋﻮﺕ ﻧﻤﻮﺩﻧﺪ ﻭ ﺣﻘﻴﻘﺖ ﺍﺻﻠﻰ ﻭ ﺍﺳﺎﺳﻰ ﺭﺳﺎﻟﺖ‬

‫ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺘﻨﺪ ‪ .‬ﻃﻲ ﭼﻬﺎﺭ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺗﺎﺭﻳﺦ ﺑﺎ ﺁﻧﮑﻪ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﻣﺄﻣﻮﺭﻳﺖ ﺧﻮﺩ ﻣﻨﺎﺳﺐ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺯﻣﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺍﺑﻼﻍ ﻋﻤﻮﻣﻰ ﻭ ﻋﻠﻨﻰ ﻣﻘﺎﻡ ﻭ‬ ‫ّ‬ ‫ﻫﻮﻳﺖ‬ ‫ﻧﺪﺍﻧﺴﺘﻨﺪ ﻭﻟﻴﮑﻦ ﻣﺴﺘﻤﻌﻴﻦ ﺁﻥ ﺑﻴﺎﻧﺎﺕ ﺑﺘﺪﺭﻳﺞ ﻳﺎﺭﺍﻥ ﻣﻮﺭﺩ ﺍﻋﺘﻤﺎﺩ ﺭﺍ ﺍﺯ ّ‬

‫ﺍﻳﻦ ﺑﺸﺎﺭﺕ ﮐﻪ ﻭﻋﻮﺩ ﺣﻀﺮﺕ ﺑﺎﺏ ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ ﻭ " ﻳﻮﻡ ﺍ‪ " ‬ﻓﺮﺍ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﺑﺎ ﺧﺒﺮ ﺳﺎﺧﺘﻨﺪ‬ ‫‪.‬‬

‫ﺟﺰﺋﻴﺎﺕ ﺩﻗﻴﻖ ﻭ ﮐﺎﻣﻞ ﺍﻳﻦ ﺍﺑﻼﻍ ﺧﺼﻮﺻﻰ ‪ ،‬ﺑﻨﺎ ﺑﺮ ﻧﻮﺷﺘﮥ ﻣﺮﺟﻊ ﻣﻌﺘﺒﺮ ﺍﻣﺮ‬

‫ﺍﻃﻼﻉ‬ ‫ﺍﻳﺎﻡ ّ‬ ‫ﺑﻬﺎﺋﻰ ﻳﻌﻨﻰ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺭﺑّﺎﻧﻰ ﮐﻪ ﺧﻮﺩ ﻧﺴﺒﺖ ﺑﻪ ﻣﺪﺍﺭﮎ ﻭ ﺍﺳﻨﺎﺩ ﺁﻥ ّ‬ ‫ﮐﺎﻣﻞ ﻭ ﻋﻤﻴﻘﻰ ﺩﺍﺷﺘﻪ ‪ " ،‬ﺩﺭ ﭘﺮﺩﮤ ﺍﺑﻬﺎﻣﻰ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﮐﻪ ﮐﺸﻒ ﺁﻥ‬

‫ﻣﻮﺭﺧﻴﻦ ﺁﺗﻴﮥ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺧﺎﻟﻰ ﺍﺯ ﺻﻌﻮﺑﺖ ﻭ ﺍﺷﮑﺎﻝ‬ ‫ﺑﺮﺍﻯ ّ‬

‫ﻣﺎﻫﻴﺖ ﺍﻳﻦ ﺍﻋﻼﻥ ﻭ ﺍﺑﻼﻍ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻋﺪﻳﺪﮤ‬ ‫ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ‪(٢٠) " .‬‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﮐﻪ ﻣﺘﻌﺎﻗﺒﴼ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﺛﺎﺭ ﺧﻮﻳﺶ ﺑﻪ ﺭﺳﺎﻟﺖ ﺧﻮﺩ ﺍﺷﺎﺭﻩ ﻧﻤﻮﺩﻩﺍﻧﺪ ‪،‬‬

‫ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩ ‪:‬‬ ‫ﺹ ‪٢١‬‬ ‫‪.‬‬

‫" ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ‪ ،‬ﻇﻬﻮﺭ ﺍﻳﻦ ﻳﻮﻡ ﺍﻣﻨﻊ ﺍﻗﺪﺱ ﮐﻪ ﺩﺭ‬

‫ﮐﺘﺐ ﻭ ﺻﺤﻒ ﻭ ﺯﺑﺮ ﺍﻟﻬﻰ ﺑﻪ ﻳﻮﻡ ﺍ‪ ‬ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﺑﻮﺩﻩ ﻭ‬

‫ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﻭ ﺍﺻﻔﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻳﻦ ﻳﻮﻡ ﺑﻮﺩﻩﺍﻧﺪ ‪(٢١)...‬‬ ‫" ﺍﻣﺮﻭﺯ ﺭﻭﺯ ﻣﺸﺎﻫﺪﻩ ﻭ ﺍﺻﻐﺎﺳﺖ ﻫﻢ ﻧﺪﺍﻯ ﺍﻟﻬﻰ ﻣﺮﺗﻔﻊ‬

‫ﺍﺳﺖ ﻭ ﻫﻢ ﺍﻧﻮﺍﺭ ﻭﺟﻪ ﺍﺯ ﺍﻓﻖ ﻇﻬﻮﺭ ﻣﺸﺮﻕ ﻭ ﻻﺋﺢ ﺑﺎﻳﺪ ﺟﻤﻴﻊ‬ ‫ﺁﻧﭽﻪ ﺷﻨﻴﺪﻩ ﺷﺪ ﻣﺤﻮ ﻧﻤﻮﺩ ﻭ ﺑﻌﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﺩﺭ ﺁﻳﺎﺕ ﻭ‬

‫ﺑﻴﻨﺎﺕ ﻭ ﻇﻬﻮﺭﺍﺕ ﻧﺎﻇﺮ ﺷﺪ ‪(٢٢) "...‬‬ ‫ّ‬

‫ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺷﺮﺡ ﻭ ﺑﻴﺎﻥ ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﺑﺎﺏ ﮐﺮﺍﺭﴽ‬

‫ﺗﺼﺮﻳﺢ ﻧﻤﻮﺩﻩﺍﻧﺪ ‪ ،‬ﻣﻘﺼﺪ ﺍﺻﻠﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺗﻌﻠّﻖ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺑﺮ ﺑﻌﺜﺖ ﭘﻴﺎﻣﺒﺮﺍﻥ‬

‫ﺍﻟﻬﻰ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﺧﻼﻕ ﻭ ﺭﻓﺘﺎﺭ ﺑﻨﻰ ﺁﺩﻡ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﭘﺬﻳﺮﺩ ﻭ ﺻﻔﺎﺕ‬

‫ﻣﺎﻫﻴﺖ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﻪ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ ﻓﺎﺋﺰ‬ ‫ﻭ ﻣﻠﮑﺎﺕ ﺭﻭﺣﺎﻧﻰ ﻭ ﻣﻌﻨﻮﻯ ﮐﻪ ﺩﺭ‬ ‫ّ‬ ‫ﮔﺸﺘﻪﺍﻧﺪ ﻧﻬﻔﺘﻪ ﺍﺳﺖ ‪ ،‬ﺷﮑﻮﻓﺎ ﻭ ﻧﻤﻮﺩﺍﺭ ﺷﻮﺩ ‪.‬‬

‫‪ِ ْ ‬‬ ‫ﻟﺴﺎﻧﮑﻢ‬ ‫ﻗﻮﻡ ‪ ،‬ﻻ ﺗﺨﺎﻧﻮﺍ ﻓﻰ َﺷﻲ‪‬‬ ‫ﻧﻔﻮﺳﮑﻢ ٔ‬ ‫" َ‪‬‬ ‫ﺑﺎﻻﻣﺎﻧﺔ ‪ْ ُ ّ ٕ .‬‬ ‫ُ ْ‬ ‫ﺯﻳﻨﻮﺍ ِ َ ُ ْ‬ ‫ﺍﻳﺎﮐﻢ ﻳﺎ ْ‬ ‫ﺑﺎﻟﺼﺪﻕ َﻭ ُ‬ ‫ْ‬ ‫ﻣﻦ ُ ْ ِ‬ ‫ﺍﻟﻤﺤﺴﻨﻴﻦ " ‪(٢۳) .‬‬ ‫ﺑﻴﻦ َ ‪‬‬ ‫َﻭ ﮐﻮﻧﻮﺍ ﺃﻣﻨﺎء ﺍ‪ْ َ ‬‬ ‫ﺑﺮﻳﺘﻪ ‪َ ،‬ﻭ ﮐﻮﻧﻮﺍ ِ َ‬

‫) ﺯﺑﺎﻥ ﺭﺍ ﺑﻪ ﺭﺍﺳﺘﻰ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﻣﺎﻧﺖ ﺁﺭﺍﺳﺘﻪ ﺩﺍﺭﻳﺪ‪ .‬ﻣﺒﺎﺩﺍ ﺩﺭ ﭼﻴﺰﻯ ﺧﻴﺎﻧﺖ ﻭﺭﺯﻳﺪ‪،‬‬

‫ﺍﻣﻨﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﻦ ﻣﺮﺩﻡ ﻭ ﺍﺯ ﻧﻴﮑﻮ ﮐﺎﺭﺍﻥ ﺑﺎﺷﻴﺪ (‬

‫ﻣﻨﻮﺭ ﺩﺍﺭﻳﺪ ﻭ ﺍﺯ ﺧﺎﺭ ﻭ ﺧﺎﺷﺎﮎ ﺿﻐﻴﻨﻪ ﻭ ﺑﻐﻀﺎ‬ ‫" ﻗﻠﺐ ﺭﺍ ّ‬

‫ﮐﻞ ﺍﻫﻞ ﻳﮏ ﻋﺎﻟﻤﻴﺪ ﻭ ﺍﺯ ﻳﮏ ﮐﻠﻤﻪ ﺧﻠﻖ ﺷﺪﻩﺍﻳﺪ‬ ‫ﻣﻄﻬﺮ ﻧﻤﺎﺋﻴﺪ ّ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﺗﻤﺎﻡ ﺑﺎ ﻋﻤﻮﻡ ﺍﻧﺎﻡ ﻣﻌﺎﺷﺮﺕ‬ ‫ﻧﻴﮑﻮﺳﺖ ﺣﺎﻝ ﻧﻔﺴﻰ ﮐﻪ ﺑﻪ‬ ‫ّ‬ ‫ﺹ ‪٢٢‬‬

‫ﻧﻤﺎﻳﺪ‪(۲۴)"...‬‬

‫ﺧﺼﻮﺻﻴﺎﺕ ﮐﻮﺷﺸﻬﺎﻯ ﺍﺩﻭﺍﺭ‬ ‫ﺭﻭﺵ ﺟﺒﺮ ﻭ ﻗﻬﺮ ﻭ ﺗﺤﻤﻴﻞ ﻋﻘﻴﺪﻩ ﮐﻪ ﺍﺯ‬ ‫ّ‬

‫ﮔﺬﺷﺘﻪ ﺩﺭ ﺍﺷﺎﻋﮥ ﺍﺩﻳﺎﻥ ﺑﻮﺩ ﺩﺭ ﺍﻳﻦ ﻳﻮﻡ ﺍﻟﻬﻰ ﻧﺎﭘﺴﻨﺪ ﻭ ﻧﺎﺭﻭﺍ ﺍﻋﻼﻡ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﻣﻮﻇﻒ ﺍﺳﺖ ﺑﻪ ﺍﻓﺮﺍﺩ ﺩﻳﮕﺮﻯ ﮐﻪ ﺩﺭ‬ ‫ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺑﻪ ﻋﺮﻓﺎﻥ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﻓﺎﺋﺰ ﺷﻮﺩ ّ‬

‫ﺳﺒﻴﻞ ﺗﺠّﺴﺲ ﻭ ﺗﺤﻘﻴﻖ ﻗﺪﻡ ﻧﻬﺎﺩﻩﺍﻧﺪ ﺍﺑﻼﻍ ﮐﻠﻤﺔ ﺍ‪ ‬ﻧﻤﺎﻳﺪ ﻭ ﻟﮑﻦ ﻣﺴﺘﻤﻊ ﺭﺍ ﺩﺭ‬

‫ﮐﺎﻣﻼ ﻣﺨﺘﺎﺭ ﺑﮕﺬﺍﺭﺩ‪.‬‬ ‫ﺭﺩ ﻳﺎ ﻗﺒﻮﻝ ﺁﻥ‬ ‫ً‬ ‫ّ‬

‫ﮐﻞ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺑﻪ ﺭﻓﻖ ﻭ ﻣﺪﺍﺭﺍ ﻭ ﻣﺤﺒّﺖ ﺳﻠﻮﮎ‬ ‫" ﺑﺎﻳﺪ ّ‬

‫ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ ﺍﺩﺭﺍﮎ ﺑﻌﻀﻰ ﻣﺮﺍﺗﺐ ﻋﺎﺟﺰ ﺑﺎﺷﺪ ﻳﺎ‬

‫ﻧﺮﺳﻴﺪﻩ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺑﻪ ﮐﻤﺎﻝ ﻟﻄﻒ ﻭ ﺷﻔﻘﺖ ﺑﺎ ﺍﻭ ﺗﮑﻠّﻢ ﻧﻤﺎﻳﻨﺪ ‪(٢٥) " ...‬‬ ‫" ﺍﺻﻞ ﺍﻟﻴﻮﻡ ﺍﺧﺬ ﺍﺯ ﺑﺤﺮ ﻓﻴﻮﺿﺎﺕ ﺍﺳﺖ ﺩﻳﮕﺮ ﻧﺒﺎﻳﺪ ﻧﻈﺮ‬

‫ﺑﻪ ﮐﻮﭼﮏ ﻭ ﺑﺰﺭﮔﻰ ﻇﺮﻭﻑ ﺑﺎﺷﺪ ‪(٢٦)...‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻗﺒﺎﻝ ﺣﻮﺍﺩﺙ ﺧﻮﻧﻴﻦ ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺭﻭﻯ ﺩﺍﺩﻩ ﺑﻮﺩ ﻧﻪ‬

‫ﺗﻘﺘﻠﻮﺍ " ‪،‬‬ ‫ﻣﻦ ْ‬ ‫ﺗﻨﻬﺎ ﺑﻪ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ ﺗﻮﺻﻴﻪ ﻧﻤﻮﺩﻧﺪ ﮐﻪ " ْ‬ ‫ﺗﻘﺘﻠﻮﺍ َ ْ ٌ‬ ‫ﻟﮑﻢ ِ ْ‬ ‫ﺧﻴﺮ َ ُ ْ‬ ‫ﺃﻥ َ ْ ُ‬ ‫ﺃﻥ ُ ْ َ‬

‫)ﻳﻌﻨﻰ ﺍﮔﺮ ﮐﺸﺘﻪ ﺷﻮﻳﺪ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﻪ ﻗﺘﻞ ﺭﺳﺎﻧﻴﺪ (‪ ،‬ﺑﻠﮑﻪ ﺗﺄﮐﻴﺪ ﻧﻤﻮﺩﻧﺪ‬

‫ﮐﻪ ﺩﺭ ﺍﻃﺎﻋﺖ ﺍﺯ ﺩﻭﻟﺖ ﻣﺘﺒﻮﻉ ﺑﺎﻳﺪ ﻧﻤﻮﻧﻪ ﻭ ﺳﺮﻣﺸﻖ ﺑﺎﺷﻨﺪ ‪ " :‬ﺍﻳﻦ ﺣﺰﺏ ﺩﺭ‬

‫ﻣﻤﻠﮑﺖ ﻫﺮ ﺩﻭﻟﺘﻰ ﺳﺎﮐﻦ ﺷﻮﻧﺪ ﺑﺎﻳﺪ ﺑﻪ ﺍﻣﺎﻧﺖ ﻭ ﺻﺪﻕ ﻭ ﺻﻔﺎ ﺑﺎ ﺁﻥ ﺩﻭﻟﺖ ﺭﻓﺘﺎﺭ ﻧﻤﺎﻳﻨﺪ "‬

‫)‪(٢٧‬‬

‫ﺍﻭﺿﺎﻉ ﻭ ﺍﺣﻮﺍﻟﻰ ﮐﻪ ﻫﻨﮕﺎﻡ ﻋﺰﻳﻤﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺯ ﺑﻐﺪﺍﺩ ﻣﺸﺎﻫﺪﻩ ﺷﺪ‬

‫ﺹ ‪٢٣‬‬

‫ﻧﺸﺎﻧﮥ ﺑﺎﺭﺯﻯ ﺍﺯ ﻗﺪﺭﺕ ﻭ ﻧﻔﻮﺫ ﺍﺻﻮﻝ ﻭ ﺗﻌﺎﻟﻴﻢ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩ ‪ .‬ﮔﺮﻭﻩ ﺗﺒﻌﻴﺪ‬

‫ﻇﻦ ﻭ ﻣﺨﺎﻟﻔﺖ ﻭ ﺑﻰ‬ ‫ﺷﺪﮔﺎﻥ ﺍﻳﺮﺍﻧﻰ ﮐﻪ ﺩﺭ ﺍﺑﺘﺪﺍﻯ ﻭﺭﻭﺩﺷﺎﻥ ﺑﻪ ﺑﻐﺪﺍﺩ ﻣﻮﺭﺩ ﺳﻮء ّ‬

‫ﻣﺘﻨﻔﺬﺗﺮﻳﻦ‬ ‫ﻣﻬﺮﻯ ﻫﻤﺴﺎﻳﮕﺎﻥ ﺧﻮﺩ ﺑﻮﺩﻧﺪ ﺩﺭ ﺍﻧﺪﮎ ﺯﻣﺎﻧﻰ ﺩﺭ ﺯﻣﺮﮤ ﻣﺤﺘﺮﻡﺗﺮﻳﻦ ﻭ‬ ‫ّ‬ ‫ﺳﺎﮐﻨﺎﻥ ﺑﻐﺪﺍﺩ ﺩﺭﺁﻣﺪﻧﺪ ‪ .‬ﺁﻧﺎﻥ ﺑﺎ ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﺣﺮﻓﻪ ﻫﺎ ﻭ ﻣﺸﺎﻏﻠﻰ ﺍﻣﺮﺍﺭ ﻣﻌﺎﺵ‬

‫ﻣﻰﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺭﻭﺯ ﺑﻪ ﺭﻭﺯ ﺩﺭ ﺭﻭﻧﻖ ﻭ ﺗﻮﺳﻌﻪ ﺑﻮﺩ ﻭ ﺳﺨﺎﻭﺕ ﻃﺒﻊ ﻭ ﺻﺪﺍﻗﺖ ﻗﻮﻝ‬

‫ﻭ ﺩﺭﺳﺘﻰ ﻋﻤﻞ ﻭ ﺭﻓﺘﺎﺭ ﺍﻳﻦ ﺟﻤﻊ ﻣﻮﺭﺩ ﻣﺪﺡ ﻭ ﺳﺘﺎﻳﺶ ﻋﻤﻮﻡ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺩﺭ‬

‫ﺗﻌﺼﺐ ﻭ ﻗﺸﺮﻯ ﺑﻮﺩﻥ ﻭ ﻣﺨﺎﻟﻔﺖ ﺟﻮﺋﻰ ﺑﻌﻀﻰ‬ ‫ﻧﺘﻴﺠﻪ ﺍﺗّﻬﺎﻣﺎﺕ ﺑﻰﺍﺳﺎﺳﻰ ﮐﻪ ﺍﺯ ّ‬

‫ﺟﺪ ﻭ ﺟﻬﺪ ﺑﻮﺳﻴﻠﮥ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﮐﻨﺴﻮﻟﮕﺮﻯ‬ ‫ﻧﻔﻮﺱ ﻣﻐﺮﺽ ﺑﺮ ﻣﻰﺧﻮﺍﺳﺖ ﻭ ﺑﺎ ﮐﻤﺎﻝ ّ‬

‫ﺟﻤﻌﻴﺖ ﻋﻠﻤﺎﻯ ﺷﻴﻌﻪ ﺍﻧﺘﺸﺎﺭ ﻣﻰﻳﺎﻓﺖ ﺑﻰﺍﺛﺮ ﺷﺪﻩ ﺑﻮﺩ ‪ .‬ﺩﺭ ﺭﻭﺯ ﺳﻮﻡ‬ ‫ﺍﻳﺮﺍﻥ ﻭ‬ ‫ّ‬

‫ﻣﺎﻩ ﻣﻪ ‪ ١٨٦٣‬ﻫﻨﮕﺎﻣﻰ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻫﻤﺮﺍﻩ ﺑﺎ ﺍﻓﺮﺍﺩ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺗﻌﺪﺍﺩﻯ ﺍﺯ‬

‫ﺍﺻﺤﺎﺏ ﮐﻪ ﺑﺮﺍﻯ ﻫﻤﺴﻔﺮ ﺑﻮﺩﻥ ﺍﻧﺘﺨﺎﺏ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﻣﺴﺘﺨﺪﻣﺎﻥ ﺑﻪ ﻋﺰﻡ ﺍﺳﻼﻣﺒﻮﻝ‬ ‫ﺷﺨﺼﻴﺘﻰ ﺑﻪ ﻏﺎﻳﺖ ﻣﺸﻬﻮﺭ ﻭ ﻣﺤﺒﻮﺏ ﺍﻟﻘﻠﻮﺏ‬ ‫ﺳﻮﺍﺭﻩ ﺍﺯ ﺑﻐﺪﺍﺩ ﺧﺎﺭﺝ ﻣﻰﺷﺪﻧﺪ‬ ‫ّ‬

‫ﺑﻮﺩﻧﺪ ‪ .‬ﺩﺭ ﺭﻭﺯﻫﺎﻯ ﻗﺒﻞ ﺍﺯ ﺣﺮﮐﺖ ‪ ،‬ﺷﺨﺺ ﻓﺮﻣﺎﻧﺪﺍﺭ ﺑﻐﺪﺍﺩ ﻭ ﻧﻔﻮﺱ ﺑﺮﺟﺴﺘﮥ‬

‫ﺩﻳﮕﺮ ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻧﺎﻥ ﺍﺯ ﺭﺍﻩﻫﺎﻯ ﺩﻭﺭ ﺑﺮﺍﻯ ﺷﺮﻓﻴﺎﺑﻰ ﻭ ﺍﺩﺍﻯ ﺍﺣﺘﺮﺍﻡ ﻣﻰﺁﻣﺪﻧﺪ‬

‫ﺩﺭ ﺑﺎﻍ ﺭﺿﻮﺍﻥ ﮐﻪ ﺍﻗﺎﻣﺘﮕﺎﻩ ﻣﻮﻗّﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻮﺩ ﺑﻪ ﺣﻀﻮﺭ ﺍﻳﺸﺎﻥ ﺭﺳﻴﺪﻧﺪ ‪.‬‬ ‫ﺷﺎﻫﺪﺍﻥ ﻋﻴﻨﻰ ﻧﻘﻞ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﻓﺮﻳﺎﺩﻫﺎﻯ ﻣﺪﺡ ﻭ ﺛﻨﺎ ﺑﺪﺭﻗﮥ ﺭﺍﻩ ﺍﻳﻦ‬

‫ﻣﺴﺎﻓﺮﺍﻥ ﺑﻮﺩ ﻭ ﭼﮕﻮﻧﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺗﻤﺎﺷﺎﮔﺮﺍﻥ ﺩﺭ ﻋﺰﻳﻤﺖ ﺍﻳﺸﺎﻥ ﮔﺮﻳﺎﻥ ﻭ ﻧﺎﻻﻥ‬

‫ﺻﻤﻴﻤﻴﺘﻰ ﺩﺭ ﺍﺑﺮﺍﺯ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﻭ ﻣﺄﻣﻮﺭﺍﻥ ﮐﺸﻮﺭﻯ ﺑﺎ ﭼﻪ‬ ‫ّ‬

‫ﺍﺣﺘﺮﺍﻡ ﺑﻪ ﺁﻧﺎﻥ ﺑﺮ ﻳﮑﺪﻳﮕﺮ ﺳﺒﻘﺖ ﻣﻰﺟﺴﺘﻨﺪ ‪(٢٨) .‬‬ ‫ﺹ ‪۲۴‬‬

‫‪٥‬‬

‫ﺁﺋﻴﻦ ﺗﻐﻴﻴﺮﻧﺎﭘﺬﻳﺮ ﺍﻟﻬﻰ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﭘﺲ ﺍﺯ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﻋﻠﻨﻰ ﺩﺭ ﺳﺎﻝ ‪ ١٨٦٣‬ﻣﻴﻼﺩﻯ ﺑﻪ ﺷﺮﺡ‬

‫ﻗﺒﻼ ﺩﺭ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﻣﻄﺮﺡ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻧﺪ ‪ ،‬ﻳﻌﻨﻰ‬ ‫ﻭ ﺗﻔﺴﻴﺮ ﻣﻄﻠﺒﻰ ﭘﺮﺩﺍﺧﺘﻨﺪ ﮐﻪ‬ ‫ً‬

‫ﻣﺸﻴﺖ ﺍﻟﻬﻰ ﻭ ﻣﺮﺍﺣﻞ ﺩﮔﺮﮔﻮﻧﻰ ﻭ ﺗﮑﺎﻣﻞ ﺗﺪﺭﻳﺠﻰ ﮐﻪ ﺳﺒﺐ ﻇﻬﻮﺭ ﻭ‬ ‫ﺍﺭﺗﺒﺎﻁ ﺑﻴﻦ ّ‬ ‫ﺑﺮﻭﺯ ﺍﺳﺘﻌﺪﺍﺩ ﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺧﻼﻗﻰ ﻧﻬﻔﺘﻪ ﺩﺭ ﮔﻮﻫﺮ ﺍﻧﺴﺎﻧﻰ ﻣﻰﮔﺮﺩﺩ ‪ .‬ﺷﺮﺡ ﻭ‬

‫ﻣﺪﺕ ﺳﻰ ﺳﺎﻝ ﺗﺎ ﭘﺎﻳﺎﻥ‬ ‫ﺑﻴﺎﻥ ﺍﻳﻦ ﺣﻘﺎﻳﻖ ﻣﺤﻮﺭ ﺍﺻﻠﻰ ﺁﺛﺎﺭﻯ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﺁﻥ ﭘﺲ ﺑﻪ ّ‬

‫ﺯﻧﺪﮔﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺳﺎﻝ ‪ ١٨٩٢‬ﺍﺯ ﻗﻠﻢ ﺍﻳﺸﺎﻥ ﺻﺎﺩﺭ ﮔﺸﺖ ‪ ٠‬ﺣﻀﺮﺕ‬

‫ﺍﻟﻮﻫﻴﺖ ﻏﻴﺮ ﻗﺎﺑﻞ ﺍﺩﺭﺍﮎ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺗﺄﮐﻴﺪ ﻣﻰﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ﻣﻌﺮﻓﻰ ﺫﺍﺕ‬ ‫ﻧﺎﺷﻨﺎﺧﺘﻪ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ ﻭ ﻫﺮ ﮐﻠﻤﻪ ﻭ ﻟﻔﻈﻰ ﮐﻪ ﻓﮑﺮ ﻭ ﺍﺩﺭﺍﮎ ﺑﺸﺮ ﺩﺭ ّ‬

‫ﺍﻟﻮﻫﻴﺖ ﺑﮑﺎﺭ ﻣﻰﺑﺮﺩ ﺗﻨﻬﺎ ﮔﻮﻳﺎﻯ ﻓﻬﻢ ﻭ ﺍﻧﺪﻳﺸﮥ ﺍﻧﺴﺎﻥ ﻭ ﺣﺎﺻﻞ ﺳﻌﻰ ﻭ ﮐﻮﺷﺶ‬ ‫ّ‬

‫ﺍﻭ ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﻭ ﺗﻮﺻﻴﻒ ﻓﮑﺮ ﻭ ﺗﺠﺮﺑﮥ ﺷﺨﺼﻰ ﺍﻭﺳﺖ ‪:‬‬

‫ﺗﻮﺻﻒ ِ َ ْ ٍ‬ ‫ﮐﻞ‬ ‫ﺗﺬﮐﺮ ِ ِ ْ ٍ‬ ‫ﻣﻦ ْ‬ ‫ﺑﺜﻨﺎ‪َ . ‬ﻭ ُ ‪‬‬ ‫ﻓﺴﺒﺤﺎﻧﮏ ُ ْ َ َ‬ ‫" َ ُْ َ َ‬ ‫ﺑﺬﮐﺮ ْ‬ ‫ﺳﺒﺤﺎﻧﮏ ِ ْ‬ ‫ﺃﻭ ُ ْ‬ ‫ﺑﻮﺻﻒ ْ‬ ‫ﺃﻭ ُ ْ َ َ‬ ‫ﺃﻥ ُ ْ َ َ‬ ‫ﺗﺜﻨﻰ ِ َ‬

‫ﻟﻴﺼﻌﺪﻥ‬ ‫ﺫﮐﺮﮎ َﻭ َ ِ ِ‬ ‫ﻋﻠﻴﻬﻢ ِ َ ْ َ ُ ‪‬‬ ‫ﻣﻦ َ ْ ِ َ‬ ‫ﺟﻮﺍﻫﺮ َ ‪َ ‬‬ ‫ﺑﺪﺍﻳﻊ ِ ْ ِ َ‬ ‫ﺃﻣﺮﺕ ِ ِﺑﻪ ِ َ َ‬ ‫ﻓﻀﻠﮏ َ َ ْ ْ‬ ‫ﺛﻨﺎ‪‬ﮏ ﻫﺬﺍ ِ ْ‬ ‫ﻋﺒﺎﺩﮎ ِ ْ‬ ‫ﻣﺎ َ ْ َ‬ ‫ﻣﻦ َ ِ‬

‫ﺑﺬﻟﮏ‬ ‫ِ ِ َ‬

‫ﻣﻦ ِ ْ ِ‬ ‫ﺃﻧﻔﺴﻬﻢ " ‪(٢٩) .‬‬ ‫ﻣﻘﺮ ّ‬ ‫ٕﺍﻟﻰ َ َ ‪‬‬ ‫ﮐﻴﻨﻮﻧﻴﺎﺗﻬﻢ ِ ْ‬ ‫ﺧﻠﻖ ﻓﻰ َ ْ ِ ‪ْ ‬‬ ‫ﻋﺮﻓﺎﻥ ْ ُ ِ ِ ْ‬ ‫ﺍﻟﺬﻯ َ َ َ‬

‫ﺣﻖ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﻟﻰ ﺑﺮﺗﺮ ﺍﺯ ﺁﻧﺴﺖ ﮐﻪ ﺑﺬﮐﺮﻯ ﻭ ﻳﺎ ﻭﺻﻒ ﻭ ﺳﺘﺎﻳﺸﻰ ﺳﺘﻮﺩﻩ ﺷﻮﺩ ﻭ‬ ‫) ّ‬

‫ﺹ ‪٢٥‬‬

‫ﺁﻧﭽﻪ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺍﺯ ﺫﮐﺮ ﻭ ﺛﻨﺎ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ ﺍﺯ ﻓﻀﻞ ﻭ ﺑﺨﺸﺶ ﺍﻭﺳﺖ ﺗﺎ ﺑﻮﺳﻴﻠﮥ ﺁﻥ ﺍﺫﮐﺎﺭ ﺑﻤﻘﺎﻣﻰ‬

‫ﺍﺯ‬

‫ﺣﻖ ﮐﻪ ﺩﺭ ﻭﺟﻮﺩﺷﺎﻥ ﺧﻠﻖ ﻓﺮﻣﻮﺩﻩ ﻓﺎﺋﺰ ﺷﻮﻧﺪ (‬ ‫ﻋﺮﻓﺎﻥ ّ‬

‫ﻫﻮﻳﻪ‬ ‫" ﺑﺮ ﺍﻭﻟﻰ ﺍﻟﻌﻠﻢ ﻭ ﺍﻓﺌﺪﮤ ﻣﻨﻴﺮﻩ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻏﻴﺐ ّ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺑﺮﻭﺯ ﻭ ﻇﻬﻮﺭ ﻭ ﺻﻌﻮﺩ ﻭ ﻧﺰﻭﻝ ﻭ ﺩﺧﻮﻝ‬ ‫ﻭ ﺫﺍﺕ‬ ‫ﺍﺣﺪﻳﻪ ّ‬ ‫ّ‬

‫ﻭ ﺧﺮﻭﺝ ﺑﻮﺩﻩ ﻭ ﻣﺘﻌﺎﻟﻰ ﺍﺳﺖ ﺍﺯ ﻭﺻﻒ ﻫﺮ ﻭﺍﺻﻔﻰ ﻭ ﺍﺩﺭﺍﮎ‬

‫ﻫﺮ ﻣﺪﺭﮐﻰ ﻟﻢ ﻳﺰﻝ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻏﻴﺐ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ ﻻﻳﺰﺍﻝ‬

‫ﺑﻪ ﮐﻴﻨﻮﻧﺖ ﺧﻮﺩ ﻣﺴﺘﻮﺭ ﺍﺯ ﺍﺑﺼﺎﺭ ﻭ ﺍﻧﻈﺎﺭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ‪(٣٠) "...‬‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺧﺎﻟﻖ ﺟﻤﻴﻊ ﻣﻤﮑﻨﺎﺕ ﺩﺭﮎ ﻭ‬ ‫ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﺛﺮ ﺍﻗﺒﺎﻝ ﻭ ّ‬

‫ﻣﺸﺎﻫﺪﻩ ﻣﻰﮐﻨﺪ ﺻﻔﺎﺕ ﻭ ﮐﻤﺎﻻﺗﻰ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﻫﺮ‬

‫ﻋﺼﺮ ﻭ ﺯﻣﺎﻥ ﻇﺎﻫﺮ ﻣﻰﺷﻮﻧﺪ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺭﺩ ‪:‬‬

‫" ﻭ ﭼﻮﻥ ﺍﺑﻮﺍﺏ ﻋﺮﻓﺎﻥ ﺫﺍﺕ ﺍﺯﻝ ﺑﺮ ﻭﺟﻪ ﻣﻤﮑﻨﺎﺕ ﻣﺴﺪﻭﺩ‬

‫ﺷﺪ ﻟﻬﺬﺍ ﺑﻪ ﺍﻗﺘﻀﺎﻯ ﺭﺣﻤﺖ ﻭﺍﺳﻌﻪ ‪ ٠٠٠‬ﺟﻮﺍﻫﺮ ﻗﺪﺱ ﻧﻮﺭﺍﻧﻰ‬

‫ﻋﺰ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻣﻴﺎﻥ ﺧﻠﻖ‬ ‫ﺭﺍ ﺍﺯ ﻋﻮﺍﻟﻢ ﺭﻭﺡ ﺑﻪ ﻫﻴﺎﮐﻞ ّ‬

‫ﻗﺪﻣﻴﻪ ‪(٣١) " ٠٠٠‬‬ ‫ﺍﺯﻟﻴﻪ ﻭ ﺳﺎﺫﺝ‬ ‫ّ‬ ‫ﻇﺎﻫﺮ ﻓﺮﻣﻮﺩ ﺗﺎ ﺣﮑﺎﻳﺖ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ﺁﻥ ﺫﺍﺕ ّ‬ ‫ﻗﺪﺳﻴﻪ ‪ ٠٠٠‬ﺑﻪ ﺗﻤﺎﻣﻬﻢ ﺍﺯ ﺁﻥ ﺷﻤﺲ ﻭﺟﻮﺩ ﻭ‬ ‫" ﺍﻳﻦ ﻣﺮﺍﻳﺎﻯ‬ ‫ّ‬

‫ﻣﺜﻼ ﻋﻠﻢ ﺍﻳﺸﺎﻥ ﺍﺯ ﻋﻠﻢ ﺍﻭ ﻭ‬ ‫ﺟﻮﻫﺮ ﻣﻘﺼﻮﺩ ﺣﮑﺎﻳﺖ ﻣﻰﻧﻤﺎﻳﻨﺪ ‪٠‬‬ ‫ً‬ ‫ﻗﺪﺭﺕ ﺍﻳﺸﺎﻥ ﺍﺯ ﻗﺪﺭﺕ ﺍﻭ ﻭ ﺳﻠﻄﻨﺖ ﺍﻳﺸﺎﻥ ﺍﺯ ﺳﻠﻄﻨﺖ ﺍﻭ ﻭ‬

‫ﺟﻤﺎﻝ ﺍﻳﺸﺎﻥ ﺍﺯ ﺟﻤﺎﻝ ﺍﻭ ﻭ ﻇﻬﻮﺭ ﺍﻳﺸﺎﻥ ﺍﺯ ﻇﻬﻮﺭ ﺍﻭ ‪(٣٢) "٠٠٠‬‬

‫ﺩﺭ ﺑﻴﻦ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﻳﻌﻨﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺗﻔﺎﻭﺕ ﻭ ﺍﺧﺘﻼﻑ ﺍﺳﺎﺳﻰ‬

‫ﺹ ‪٢٦‬‬

‫ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﺗﻔﺎﻭﺗﻰ ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﺍﺯ ﺟﻬﺖ ﺩﺭﺟﮥ ﺍﺳﺘﻌﺪﺍﺩ ﻣﺮﺩﻡ ﺩﺭ ﻗﺒﻮﻝ‬ ‫ﺗﺤﻮﻝ ﻧﻴﺎﺯﻣﻨﺪﻯ ﻫﺎﻯ ﺯﻣﺎﻥ ﺍﺳﺖ ‪٠‬‬ ‫ﮐﻼﻡ ﺍﻟﻬﻰ ﻭ‬ ‫ّ‬

‫ﻣﺨﺘﺺ ﺑﻪ ﺑﻌﻀﻰ ﺩﻭﻥ ﺑﻌﻀﻰ ﻧﺒﻮﺩﻩ ﻭ‬ ‫" ﺍﻳﻦ ﺻﻔﺎﺕ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻴﻦ ﺑﻪ ﺍﻳﻦ‬ ‫ﻣﻘﺮﺑﻴﻦ ﻭ ﺍﺻﻔﻴﺎﻯ ّ‬ ‫ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎﻯ ّ‬ ‫ﺻﻔﺎﺕ ﻣﻮﺻﻮﻑ ﻭ ﺑﻪ ﺍﻳﻦ ﺍﺳﻤﺎء ﻣﻮﺳﻮﻣﻨﺪ ﻧﻬﺎﻳﺖ ﺑﻌﻀﻰ ﺩﺭ‬

‫ﺍﺷﺪ ﻇﻬﻮﺭﴽ ﻭ ﺍﻋﻈﻢ ﻧﻮﺭﴽ ﻇﺎﻫﺮ ﻣﻰﺷﻮﻧﺪ ‪( ٣٣ ) " ...‬‬ ‫ﺑﻌﻀﻰ ﻣﺮﺍﺗﺐ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻃﺎﻟﺒﺎﻥ ﻣﻌﺎﺭﻑ ﺍﻟﻬﻰ ﺭﺍ ﺑﺮﺣﺬﺭ ﻣﻰﺩﺍﺭﻧﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﻋﻘﺎﻳﺪ‬

‫ﺟﺰﻣﻰ ﻭ ﻳﺎ ﻣﺴﺘﺪﺭﮐﺎﺕ ﻗﺒﻠﻰ ﺁﻧﺎﻥ ﺳﺒﺐ ﺷﻮﺩ ﮐﻪ ﺑﻴﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻫﻤﮥ‬

‫ﺗﺠﻠﻰ ﺍﻧﻮﺍﺭ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ ﺗﻔﺎﻭﺕ ﻭ ﺗﺒﻌﻴﺾ ﻗﺎﺋﻞ ﺷﻮﻧﺪ ‪:‬‬ ‫ﺁﻧﺎﻥ ﺭﺍ ﻣﺸﺎﺭﻕ ّ‬ ‫ﺍﻳﺎﮐﻢ ﻳﺎ َﻣﻼٔ ﺍﻟﺘ‪ِ ْ ‬‬ ‫ﻣﻦ‬ ‫ﺃﻣﺮ ﺍ‪َ ِ‬ﻭ ﻻ ﻓﻴﻤﺎ َ َ َ‬ ‫ﻣﻈﺎﻫﺮ ْ ِ‬ ‫ﺗﻔﺮﻗﻮﺍ ﻓﻰ َ ِ ِ‬ ‫ﻮﺣﻴﺪ ‪ ،‬ﻻ ُ َ ‪‬‬ ‫ﻧﺰﻝ َ َ ْ ِ ْ‬ ‫" ّٕ ُ ْ‬ ‫ﻋﻠﻴﻬﻢ ِ َ‬

‫ﺃﻋﻤﺎﻟﻬﻢ َﻭ ُ ‪‬‬ ‫ﺣﻖ ‪ِ ْ ‬‬ ‫ٓ ِ‬ ‫ﮐﺬﻟﮏ ﻓﻰ‬ ‫ﻟﻤﻦ‬ ‫ﮐﻞ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ٕ ْ‬ ‫ﺍﻟﻤﻮﻗﻨﻴﻦ َﻭ َ ِ َ‬ ‫ﺃﻓﻌﺎﻟﻬﻢ َﻭ ْ ِ ِ ْ‬ ‫ِ​ِ ْ‬ ‫ﺍﻥ ْ ُ ْ‬ ‫ﺍﻻﻳﺎﺕ ‪َ ،‬ﻭ ﻫﺬﺍ َ ‪‬‬ ‫ِْ َ‬ ‫ﺃﻧﺘﻢ َ ِ َ‬ ‫ﻣﺎ‬

‫ﮐﻞ ِ ْ ِ ِ‬ ‫ﻣﻦ ِ ْ ِ‬ ‫ﻋﺎﻣﻠﻴﻦ " ) ‪( ٣٤‬‬ ‫ﻋﻨﺪ ﺍ‪َ – ِ‬ﻭ ُ ‪‬‬ ‫ﻟﺪﻧﻬﻢ ُ ‪‬‬ ‫ﮐﻞ ِ ْ‬ ‫ﻣﻦ َ ُ ْ ِ ْ‬ ‫ﻳﻈﻬﺮ ِ ْ‬ ‫ﻣﻦ ِ ْ ِ ْ‬ ‫ﻇﻬﺮ ِ ْ‬ ‫ﻋﻨﺪﻫﻢ ﻭ َ َ ْ َ ُ‬ ‫ﺑﺄﻣﺮﻩ ِ َ‬ ‫َ َ​َ‬

‫) ﺍﻯ ﺍﻫﻞ ﺗﻮﺣﻴﺪ ‪ ،‬ﺗﻮﺣﻴﺪ ﺣﻘﻴﻘﻰ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻴﺎﻥ ﻣﻈﺎﻫﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﺁﻳﺎﺕ ﺍﻳﺸﺎﻥ‬

‫ﻓﺮﻕ ﻧﮕﺬﺭﺍﻳﺪ ‪ .‬ﺩﺭ ﺍﻓﻌﺎﻝ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﺍﺯ ﺁﻧﻬﺎ ﺑﻈﻬﻮﺭ ﺁﻣﺪﻩ ﻭ ﻣﻰﺁﻳﺪ ﻓﺮﻗﻰ ﻧﻴﺴﺖ ﻫﻤﻪ ﺍﺯ‬

‫ﺟﺎﻧﺐ‬

‫ﺧﺪﺍ ﺍﺳﺖ ﻭ ﻫﻤﻪ ﺑﺎﻣﺮ ﻭ ﺍﺭﺍﺩﮤ ﺍﻭ ﻫﺴﺘﻨﺪ (‬

‫ﺍﻟﻬﻴﻪ ﺭﺍ ﺑﺎ ﺗﺠﺪﻳﺪ ﻓﺼﻞ ﺑﻬﺎﺭ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﭘﻰ ﺩﺭ ﭘﻰ ﺁﻣﺪﻥ ﻇﻬﻮﺭﺍﺕ ّ‬

‫ﺗﺸﺒﻴﻪ ﻭ ﻣﻘﺎﻳﺴﻪ ﻧﻤﻮﺩﻩﺍﻧﺪ ‪ .‬ﮔﺮ ﭼﻪ ﻳﮑﻰ ﺍﺯ ﻭﻇﺎﺋﻒ ﺍﺻﻠﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﻰ ﺗﻌﻠﻴﻢ‬

‫ﻭ ﺗﺮﺑﻴﺖ ﻣﺮﺩﻣﺎﻥ ﺍﺳﺖ ﻭﻟﻴﮑﻦ ﺁﻥ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﺑﻪ ﺗﻌﻠﻴﻢ ﺣﻘﺎﺋﻖ ﺍﮐﺘﻔﺎء ﻧﻤﻰﮐﻨﻨﺪ‬ ‫ﺹ ‪٢٧‬‬

‫ﺑﻠﮑﻪ ﺭﻭﺡ ﮐﻼﻣﺸﺎﻥ ﻫﻤﺮﺍﻩ ﺑﺎ ﺳﺮﻣﺸﻖ ﻭ ﻧﻤﻮﻧﻪﺍﻯ ﮐﻪ ﻧﺤﻮﮤ ﺯﻧﺪﮔﺎﻧﻰ ﺍﻳﺸﺎﻥ ﺍﺭﺍﺋﻪ‬ ‫ﺗﺤﻮﻟﻰ‬ ‫ﻣﻰﺩﻫﺪ ﺷﻮﻕ ﻭ ﻫﻴﺠﺎﻧﻰ ﺩﺭ ﻭﺟﻮﺩ ﺑﺸﺮ ﺑﺮﻣﻰﺍﻧﮕﻴﺰﺩ ﮐﻪ ﺳﺒﺐ ﺗﻐﻴﻴﺮ ﻭ‬ ‫ّ‬

‫ﻣﻮﻓﻘﻴﺖ ﺭﺍ ﺑﻪ ﺭﻭﻯ ﺍﻧﺴﺎﻥ‬ ‫ﺍﺳﺎﺳﻰ ﻭ ﭘﺎﻳﺪﺍﺭ ﻣﻰﮔﺮﺩﺩ ﻭ ﺍﻓﻖ ﻫﺎﻯ ﺟﺪﻳﺪﻯ ﺍﺯ ﺩﺭﮎ ﻭ ﻓﻬﻢ ﻭ ّ ّ‬ ‫ﻣﻰﮔﺸﺎﻳﺪ ‪.‬‬

‫" ﭼﻮﻥ ﻣﺎﺑﻴﻦ ﺧﻠﻖ ﻭ ﺣﻖ ﻭ ﺣﺎﺩﺙ ﻭ ﻗﺪﻳﻢ ﻭ ﻭﺍﺟﺐ ﻭ ﻣﻤﮑﻦ‬

‫ﺑﻬﻴﭽﻮﺟﻪ ﺭﺍﺑﻄﻪ ﻭ ﻣﻨﺎﺳﺒﺖ ﻭ ﻣﻮﺍﻓﻘﺖ ﻭ ﻣﺸﺎﺑﻬﺖ ﻧﺒﻮﺩﻩ ﻭ‬

‫ﻧﻴﺴﺖ ﻟﻬﺬﺍ ﺩﺭ ﻫﺮ ﻋﻬﺪ ﻭ ﻋﺼﺮ ﮐﻴﻨﻮﻧﺖ ﺳﺎﺫﺟﻰ ﺭﺍ ﺩﺭ ﻋﺎﻟﻢ‬

‫ﻣﺠﺮﺩﻩ ﻭ‬ ‫ﻣﻠﮏ ﻭ ﻣﻠﮑﻮﺕ ﻇﺎﻫﺮ ﻓﺮﻣﺎﻳﺪ ‪ ...‬ﻭ ﺍﻳﻦ ﮐﻴﻨﻮﻧﺎﺕ‬ ‫ّ‬

‫ﮐﻠﻴﻪﺍﻧﺪ ﻭ ﺑﻪ ﻫﺪﺍﻳﺖ ﮐﺒﺮﻯ ﻭ‬ ‫ﺣﻘﺎﻳﻖ ﻣﻨﻴﺮﻩ ﻭﺳﺎﺋﻂ ﻓﻴﺾ ّ‬

‫ﺭﺑﻮﺑﻴﺖ ﻋﻈﻤﻰ ﻣﺒﻌﻮﺙ ﺷﻮﻧﺪ ﮐﻪ ﺗﺎ ﻗﻠﻮﺏ ﻣﺸﺘﺎﻗﻴﻦ ﻭ ﺣﻘﺎﻳﻖ‬ ‫ّ‬ ‫ﻻﺭﻳﺒﻴﻪ ﻭ ﻧﺴﺎﺋﻢ‬ ‫ﻏﻴﺒﻴﻪ ﻭ ﻓﻴﻮﺿﺎﺕ‬ ‫ﺻﺎﻓﻴﻦ ﺭﺍ ﺑﻪ ﺍﻟﻬﺎﻣﺎﺕ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻠﮑﻴﻪ ﺳﺎﺫﺝ ﻭ ﻣﻨﻴﺮ ﮔﺮﺩﺍﻧﻨﺪ ﻭ‬ ‫ﻗﺪﺳﻴﻪ ﺍﺯ ﮐﺪﻭﺭﺍﺕ ﻋﻮﺍﻟﻢ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻨﺰﻩ ﻓﺮﻣﺎﻳﻨﺪ ﺗﺎ‬ ‫ﺍﻓﺌﺪﮤ ّ‬ ‫ﻣﻘﺮﺑﻴﻦ ﺭﺍ ﺍﺯ ﺯﻧﮕﺎﺭ ﺣﺪﻭﺩ ﭘﺎﮎ ﻭ ّ‬

‫ﺍﻟﻬﻴﻪ ﮐﻪ ﺩﺭ ﺣﻘﺎﻳﻖ ﻣﺴﺘﻮﺭ ‪ ...‬ﺍﺯ ﻓﺠﺮ ﺍﻟﻬﻰ ﺳﺮ ﺑﺮﺁﺭﺩ ﻭ‬ ‫ﻭﺩﻳﻌﮥ ّ‬

‫ﻋﻠﻢ ﻇﻬﻮﺭ ﺑﺮ ﺍﺗﻼﻝ ﻗﻠﻮﺏ ﻭ ﺍﻓﺌﺪﻩ ﺑﺮﺍﻓﺮﺍﺯﺩ ‪( ٣٥ ) " ...‬‬ ‫َ​َ‬

‫ﺑﺪﻭﻥ ﻓﻴﺾ ﻭ ﻣﺪﺩ ﺍﻟﻬﻰ ﺳﺮﺷﺖ ﺍﻧﺴﺎﻧﻰ ﺍﺳﻴﺮ ﻏﺮﺍﺋﺰ ﻧﻔﺴﺎﻧﻰ ﻭ ﮔﺮﻓﺘﺎﺭ‬

‫ﺗﺼﻮﺭﺍﺕ ﻭﺍﻫﻰ ﻭ ﭘﻴﺮﻭ ﺭﻭﺵ ﻭ ﺭﻓﺘﺎﺭﻯ ﺍﺳﺖ ﮐﻪ ﺁﺩﺍﺏ ﻭ ﺭﺳﻮﻡ ﻣﺘﺪﺍﻭﻝ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﺮ ﺍﻭ ﺗﺤﻤﻴﻞ‬ ‫ّ‬ ‫ﻣﻰﻧﻤﺎﻳﺪ ‪.‬‬

‫ﮐﻞ ﻣﻤﮑﻨﺎﺕ ﻭ ﺍﻳﺠﺎﺩ ﻣﻮﺟﻮﺩﺍﺕ ‪ ...‬ﺍﻧﺴﺎﻥ‬ ‫" ‪ ...‬ﺑﻌﺪ ﺍﺯ ﺧﻠﻖ ّ‬

‫ﻋﻠﺖ‬ ‫ﺭﺍ ﺍﺯ ﺑﻴﻦ ﺍﻣﻢ ﻭ ﺧﻼﻳﻖ ﺑﺮﺍﻯ ﻣﻌﺮﻓﺖ ﻭ‬ ‫ﻣﺤﺒﺖ ﺧﻮﺩ ﮐﻪ ّ‬ ‫ّ‬

‫ﻏﺎﺋﻰ ﻭ ﺳﺒﺐ ﺧﻠﻘﺖ ﮐﺎﺋﻨﺎﺕ ﺑﻮﺩ ﺍﺧﺘﻴﺎﺭ ﻧﻤﻮﺩ ‪ ...‬ﺯﻳﺮﺍ ﮐﻴﻨﻮﻧﺖ‬ ‫ﺗﺠﻠﻰ ﻧﻤﻮﺩ ﻭ ﺑﻪ‬ ‫ﻭ ﺣﻘﻴﻘﺖ ﻫﺮ ﺷﻴﺌﻰ ﺭﺍ ﺑﻪ ﺍﺳﻤﻰ ﺍﺯ ﺍﺳﻤﺎء ّ‬ ‫ﺹ ‪٢٨‬‬

‫ﮐﻞ‬ ‫ﺻﻔﺘﻰ ﺍﺯ ﺻﻔﺎﺕ ﺍﺷﺮﺍﻕ ﻓﺮﻣﻮﺩ ﻣﮕﺮ ﺍﻧﺴﺎﻥ ﺭﺍ ﮐﻪ ﻣﻈﻬﺮ ّ‬

‫ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﻭ ﻣﺮﺁﺕ ﮐﻴﻨﻮﻧﺖ ﺧﻮﺩ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩ ﻭ ﺑﻪ ﺍﻳﻦ‬

‫ﻓﻀﻞ ﻋﻈﻴﻢ ﻭ ﻣﺮﺣﻤﺖ ﻗﺪﻳﻢ ﺧﻮﺩ ﺍﺧﺘﺼﺎﺹ ﻧﻤﻮﺩ ﻭ ﻟﮑﻦ ﺍﻳﻦ‬

‫ﺗﺠﻠّﻴﺎﺕ ‪ ...‬ﺍﻧﻮﺍﺭ ﺷﻤﺲ ﻋﻨﺎﻳﺖ ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻥ ﻣﺴﺘﻮﺭ ﻭ‬

‫ﺍﺷﻌﻪ ﻭ ﺍﻧﻮﺍﺭ ﺩﺭ ﺣﻘﻴﻘﺖ ﺷﻤﻊ‬ ‫ﻣﺤﺠﻮﺏ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﺷﻌﻠﻪ ﻭ ّ‬

‫ﻭ ﺳﺮﺍﺝ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﻭ ﺗﺎﺑﺶ ﺩﺭﺧﺸﺶ ﺁﻓﺘﺎﺏ ﺟﻬﺎﻧﺘﺎﺏ ﺩﺭ‬ ‫ﻣﺮﺍﻳﺎ ﻭ ﻣﺠﺎﻟﻰ ﮐﻪ ﺍﺯ ﺯﻧﮓ ﻭ ﻏﺒﺎﺭ ﺷﺌﻮﻧﺎﺕ ﺑﺸﺮﻯ ﺗﻴﺮﻩ ﻭ‬

‫ﻣﻈﻠﻢ ﮔﺸﺘﻪ ﻣﺨﻔﻰ ﻭ ﻣﻬﺠﻮﺭ ﺍﺳﺖ ﺣﺎﻝ ﺍﻳﻦ ﺷﻤﻊ ﻭ ﺳﺮﺍﺝ ﺭﺍ‬

‫ﺍﻓﺮﻭﺯﻧﺪﻩ ﺑﺎﻳﺪ ﻭ ﺍﻳﻦ ﻣﺮﺍﻳﺎ ﻭ ﻣﺠﺎﻟﻰ ﺭﺍ ﺻﻴﻘﻞ ﺩﻫﻨﺪﻩ ﺷﺎﻳﺪ ﻭ‬

‫ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺗﺎ ﻧﺎﺭﻯ ﻣﺸﺘﻌﻞ ﻇﺎﻫﺮ ﻧﺸﻮﺩ ﻫﺮﮔﺰ ﺳﺮﺍﺝ‬ ‫ﻧﻴﻔﺮﻭﺯﺩ ﻭ ﺗﺎ ﺁﻳﻨﻪ ﺍﺯ ﺯﻧﮓ ﻭ ﻏﺒﺎﺭ ﻣﻤﺘﺎﺯ ﻧﮕﺮﺩﺩ ﺻﻮﺭﺕ ﻭ‬

‫ﺗﺠﻠﻰ ﻭ ﺍﺷﺮﺍﻕ ﺷﻤﺲ ﺑﻰ ﺍﻣﺲ ﺩﺭ ﺍﻭ ﻣﻨﻄﺒﻊ ﻧﺸﻮﺩ ‪( ٣٦ ) " ...‬‬ ‫ﻣﺜﺎﻝ ﻭ ّ‬

‫ﺑﻨﺎ ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﮐﻨﻮﻥ ﺯﻣﺎﻧﻰ ﻓﺮﺍ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﮐﻪ ﻋﺎﻟﻢ‬

‫ﺗﺮﻗﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺧﻮﺩ ﺭﺍ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﺍﻣﮑﺎﻥ ﺁﻥ ﺭﺍ ﺩﺍﺭﺩ ﺗﺎ ﺗﻤﺎﻣﻰﭼﺸﻢ ﺍﻧﺪﺍﺯ ّ‬

‫ﻫﻤﭽﻮﻥ ﺟﺮﻳﺎﻥ ﻭﺍﺣﺪﻯ ﻣﺸﺎﻫﺪﻩ ﮐﻨﺪ ﻭ ﺑﻪ ﺁﻥ ﺩﺳﺖ ﻳﺎﺑﺪ ‪.‬‬

‫" ﺍﻳﻦ ﻳﻮﻡ ﺭﺍ ﻣﺜﻠﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﭼﻪ ﮐﻪ ﺑﻪ ﻣﺜﺎﺑﮥ ﺑﺼﺮ‬

‫ﺍﻳﺎﻡ ‪( ٣٧ ) " ...‬‬ ‫ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﻗﺮﻭﻥ ﻭ ﺍﻋﺼﺎﺭ ﻭ ﺑﻪ ﻣﺜﺎﺑﮥ ﻧﻮﺭ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﻇﻠﻤﺖ ّ‬ ‫ﺍﺯ ﺍﻳﻦ ﻟﺤﺎﻅ ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳﺎﻥ ﻭ ﻣﺬﺍﻫﺐ ﻣﺨﺘﻠﻒ ﺑﺎﻳﺪ ﺑﮑﻮﺷﻨﺪ ﺗﺎ ﺑﻪ ﻣﻘﺼﻮﺩ‬

‫ﺑﻌﺪ " ) ‪ ( ٣٨‬ﻭﺍﻗﻒ ﮔﺮﺩﻧﺪ‬ ‫ﻣﻦ َ ْ ُ‬ ‫ﻦ َْ ُ‬ ‫ﻗﺒﻞ ﻭ ِ ْ‬ ‫ﺩﻳﻦ ﺍ‪ِ ِ‬ﻣ ْ‬ ‫ﺍﻳﻦ ﺑﻴﺎﻥ ﮐﻪ ﻣﻰﻓﺮﻣﺎﻳﺪ ‪ " :‬ﻫﺬﺍ ُ‬ ‫ﻣﺤﺮﮐﮥ ﻣﻌﻨﻮﻯ ﺍﺳﺎﺳﻰ ﺷﺮﺍﻳﻊ ﺍﻟﻬﻰ ﺭﺍ ﺍﺯ ﺍﺣﮑﺎﻡ ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ﻣﻔﺎﻫﻴﻤﻰ ﮐﻪ‬ ‫ﻗﻮﮤ‬ ‫ّ‬ ‫ﻭ ّ‬ ‫ﺹ ‪٢٩‬‬

‫ﺗﺤﻮﻝ ﻭ ﺗﻐﻴﻴﺮ ﺍﺳﺖ ﺗﻤﻴﺰ ﺩﻫﻨﺪ ‪.‬‬ ‫ﻣﻨﺎﺳﺐ ﺑﺎ ﻣﻘﺘﻀﻴﺎﺕ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺑﻮﺩﻩ ﻭ ﭘﻴﻮﺳﺘﻪ ﺩﺭ‬ ‫ّ‬ ‫" ﭘﻴﻤﺒﺮﺍﻥ ﭼﻮﻥ ﭘﺰﺷﮑﺎﻧﻨﺪ ﮐﻪ ﺑﻪ ﭘﺮﻭﺭﺵ ﮔﻴﺘﻰ ﻭ ﮐﺴﺎﻥ‬

‫ﺁﻥ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﺗﺎ ﺑﻪ ﺩﺭﻣﺎﻥ ﻳﮕﺎﻧﮕﻰ ﺑﻴﻤﺎﺭﻯ ﺑﻴﮕﺎﻧﮕﻰ ﺭﺍ‬ ‫ﭼﺎﺭﻩ ﻧﻤﺎﻳﻨﺪ ‪ ...‬ﭘﺲ ﺍﮔﺮ ﺭﻓﺘﺎﺭ ﺍﻣﺮﻭﺯ ﭘﺰﺷﮏ ﺭﺍ ﺑﺎ ﮔﺬﺷﺘﻪ‬

‫ﻳﮑﺴﺎﻥ ﻧﺒﻴﻨﻨﺪ ﺟﺎﻯ ﮔﻔﺘﺎﺭ ﻧﻪ ﭼﻪ ﮐﻪ ﻫﺮ ﺭﻭﺯ ﺑﻴﻤﺎﺭ ﺭﺍ ﺭﻭﺵ‬

‫ﺟﺪﺍﮔﺎﻧﻪ ﺳﺰﺍﻭﺍﺭ ﻭ ﻫﻢﭼﻨﻴﻦ ﭘﻴﻤﺒﺮﺍﻥ ﻳﺰﺩﺍﻥ ﻫﺮ ﮔﺎﻩ ﮐﻪ ﺟﻬﺎﻥ‬

‫ﺭﺍ ﺑﻪ ﺧﻮﺭﺷﻴﺪ ﺗﺎﺑﺎﻥ ﺩﺍﻧﺶ ﺩﺭﺧﺸﺎﻥ ﻧﻤﻮﺩﻧﺪ ﺑﻪ ﻫﺮ ﭼﻪ‬

‫ﺳﺰﺍﻭﺍﺭ ﺁﻥ ﺭﻭﺯ ﺑﻮﺩ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﺧﺪﺍﻭﻧﺪ ﻳﮑﺘﺎ ﺧﻮﺍﻧﺪﻧﺪ ‪( ٣٩ ) " ...‬‬

‫ﻧﻪ ﺗﻨﻬﺎ ﻗﻠﺐ ﺑﻠﮑﻪ ﻋﻘﻞ ﻭ ﺧﺮﺩ ﻧﻴﺰ ﺑﺎﻳﺪ ﺩﺳﺖ ﺍﻧﺪﺭ ﮐﺎﺭ ﮐﺸﻒ ﺣﻘﺎﺋﻖ ﺭﻭﺣﺎﻧﻰ‬

‫ﺷﻮﺩ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﺼﺮﻳﺢ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻋﻘﻞ ﻋﻈﻴﻤﺘﺮﻳﻦ ﻧﻌﻤﺖ ﺍﻟﻬﻰ ﺍﺳﺖ‬

‫ﺍﺣﺪﻳﻪ " ﺍﺳﺖ ‪.‬‬ ‫ﺗﺠﻠﻰ ﺳﻠﻄﺎﻥ‬ ‫ﮐﻪ ﺑﻪ ﻧﻔﺲ ﺍﻧﺴﺎﻧﻰ ﺍﻋﻄﺎء ﮔﺸﺘﻪ ﻭ " ﺁﻳﮥ ّ‬ ‫ّ‬

‫) ‪ ( ٤٠‬ﻓﻘﻂ ﺑﺎ ﺁﺯﺍﺩ ﮐﺮﺩﻥ ﺧﻮﺩ ﺍﺯ ﻗﻴﺪ ﻋﻘﺎﻳﺪ ﻗﺸﺮﻯ ﻣﻮﺭﻭﺛﻰ ‪ ،‬ﺧﻮﺍﻩ ﻣﺬﻫﺒﻰ ﻭ‬

‫ﺗﺠﺴﺲ ﻭ ﺗﺤﻘﻴﻖ ﺁﺯﺍﺩ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﻴﻦ‬ ‫ﻣﺎﺩﻯ ﺍﺳﺖ ﮐﻪ ﻋﻘﻞ ﺧﻮﺍﻫﺪ ﺗﻮﺍﻧﺴﺖ ﺑﻪ‬ ‫ّ‬ ‫ﺧﻮﺍﻩ ّ‬

‫ﺗﺠﺮﺑﻴﺎﺕ ﺑﺸﺮﻯ ﺑﭙﺮﺩﺍﺯﺩ ‪ .‬ﺩﺭ ﺳﺒﻴﻞ ﺍﻳﻦ ﻃﻠﺐ ﻭ ﺟﺴﺘﺠﻮ ﻣﺎﻧﻊ ﻋﻈﻴﻢ‬ ‫ﮐﻼﻡ ﺍﻟﻬﻰ ﺑﺎ‬ ‫ّ‬

‫ﺍﺣﺒﺎﻯ ﺣﻖ ﺍﻟﻘﺎء ﮐﻦ ﮐﻪ ﺩﺭ ﮐﻠﻤﺎﺕ ﺍﺣﺪﻯ ﺑﻪ ﺩﻳﺪﮤ‬ ‫ﺗﻌﺼﺐ ﺍﺳﺖ ‪ " :‬ﺑﺮ ّ‬ ‫ّ‬

‫ﺍﻋﺘﺮﺍﺽ ﻣﻼﺣﻈﻪ ﻣﻨﻤﺎﺋﻴﺪ ﺑﻠﮑﻪ ﺑﻪ ﺩﻳﺪﮤ ﺷﻔﻘﺖ ﻭ ﻣﺮﺣﻤﺖ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻴﺪ ‪( ٤١ ) " ...‬‬ ‫ﺹ ‪٣٠‬‬

‫‪٦‬‬

‫ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ‬

‫ﺁﻧﭽﻪ ﺑﻪ ﻃﻮﺭ ﻣﺸﺘﺮﮎ ﻣﻮﺭﺩ ﺍﺫﻋﺎﻥ ﭘﻴﺮﻭﺍﻥ ﺟﻤﻴﻊ ﺍﺩﻳﺎﻥ ﺟﻬﺎﻥ ﺍﺳﺖ ‪ ،‬ﺍﻳﻦ‬

‫ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑﻪ ﻭﺍﺳﻄﮥ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻳﻌﻨﻰ ﻣﻈﺎﻫﺮ ﺭﺑّﺎﻧﻰ ﺑﺎ ﺟﻬﺎﻥ ﺍﻟﻬﻰ ﻣﺮﺗﺒﻂ‬ ‫ﻣﻰﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﺍﺭﺗﺒﺎﻁ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻥ ﻣﻌﻨﻰ ﻭ ﻣﻔﻬﻮﻡ ﻭﺍﻗﻌﻰ‬

‫ﻣﻰﺑﺨﺸﺪ ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﻓﻘﺮﺍﺕ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺗﺒﻴﻴﻦ ﻭ‬

‫ﺗﺠﻠﻰ ﻭﺣﻰ ﺍﻟﻬﻰ ‪ ،‬ﻳﻌﻨﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﻳﺎ‬ ‫ﻣﻔﺼﻞ‬ ‫ﺗﺸﺮﻳﺢ‬ ‫ﮐﻴﻔﻴﺖ ﻭ ﻧﻘﺶ ﺍﻳﻦ ﻣﺮﺍﻳﺎﻯ ّ‬ ‫ّ‬ ‫ّ‬

‫" ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ " ﭘﻴﺪﺍ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ‪ .‬ﺗﻤﺜﻴﻠﻰ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺑﻪ ﺗﮑﺮﺍﺭ ﺩﻳﺪﻩ‬ ‫ﻣﻰﺷﻮﺩ ﺗﻤﺜﻴﻞ ﺁﻓﺘﺎﺏ ﺩﺭ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺣﺎﻟﻰ ﮐﻪ ﺧﻮﺭﺷﻴﺪ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ‬

‫ﺧﺼﺎﺋﺺ ﺑﺎ ﺳﺎﻳﺮ ﺍﺟﺮﺍﻡ ﻣﻨﻈﻮﻣﮥ ﺷﻤﺴﻰ ﻣﺸﺘﺮﮎ ﻭ ﻣﺸﺎﺑﻪ ﺍﺳﺖ ﻭ ﻟﻴﮑﻦ ﺑﺎ ﺁﻧﻬﺎ ﺍﺯ‬

‫ﺁﻥ ﺟﻬﺖ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ ﮐﻪ ﺧﻮﺩ ﻣﻨﺸﺄ ﻧﻮﺭ ﺩﺭ ﺁﻥ ﻣﻨﻈﻮﻣﻪ ﺍﺳﺖ ‪ .‬ﮐﺮﺍﺕ ﻭ ﺍﻗﻤﺎﺭ‬

‫ﺩﺭ ﺍﻳﻦ ﻣﻨﻈﻮﻣﻪ ﻣﻨﻌﮑﺲ ﮐﻨﻨﺪﮤ ﻧﻮﺭﻧﺪ ﻭ ﺣﺎﻝ ﺁﻥ ﮐﻪ ﺩﺭﺧﺸﺶ ﻭ ﻧﻮﺭﺍﻓﺸﺎﻧﻰ ﺩﺭ‬

‫ﺫﺍﺕ ﺧﻮﺭﺷﻴﺪ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﻣﻨﻈﻮﻣﻪ ﺑﻪ ﺩﻭﺭ ﻣﺤﻮﺭ ‪ ،‬ﻳﻌﻨﻰ ﺧﻮﺭﺷﻴﺪ ﺩﺭ ﮔﺮﺩﺵ ﺍﺳﺖ ﻭ‬

‫ﻫﺮ ﻳﮏ ﺍﺯ ﺍﺟﺮﺍﻡ ﺁﻥ ﻧﻪ ﺗﻨﻬﺎ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺗﺮﮐﻴﺐ ﺧﺎﺹ ﺧﻮﺩ ﻫﺴﺘﻨﺪ ﺑﻠﮑﻪ ﺍﺯ ﺍﺭﺗﺒﺎﻁ‬ ‫ﺑﺎ ﻣﻨﺸﺄ ﻧﻮﺭ ﻳﻌﻨﻰ ﺧﻮﺭﺷﻴﺪ ﻧﻴﺰ ﻣﺘﺄﺛّﺮ ﻣﻰﺑﺎﺷﻨﺪ ‪( ۴۲ ) .‬‬

‫ﺷﺨﺼﻴﺖ ﺑﺸﺮﻯ ﻣﻈﻬﺮ‬ ‫ﺑﻪ ﻫﻤﻴﻦ ﻧﺤﻮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻇﻬﺎﺭ ﻣﻰﺩﺍﺭﻧﺪ ﮐﻪ‬ ‫ّ‬

‫ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﮐﻪ ﺑﺎ ﺳﺎﻳﺮ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﻫﻤﺎﻧﻨﺪ ﺍﺳﺖ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺑﻪ ﻧﺤﻮﻯ ﺍﺯ ﺳﺎﻳﺮ‬ ‫ﺗﺠﻠﻰ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﮔﺮﺩﺩ ‪.‬‬ ‫ﻣﺮﺩﻣﺎﻥ ﻣﺘﻔﺎﻭﺕ ﻭ ﻣﻤﺘﺎﺯ ﻣﻰﺑﺎﺷﺪ ﺗﺎ ﻗﺎﺑﻞ ﻭ ﺷﺎﻳﺴﺘﮥ ّ‬ ‫ﺹ ‪٣١‬‬

‫ﻣﺜﻼ ﺩﺭ ﻣﻮﺭﺩ ﺣﻀﺮﺕ‬ ‫ﻇﺎﻫﺮﴽ ﺗﻨﺎﻗﻀﻰ ﮐﻪ ﺩﺭ ﺍﺷﺎﺭﺍﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺩﻭ ﺟﻨﺒﮥ ﺍﻳﻦ ﻣﻘﺎﻡ ‪،‬‬ ‫ً‬

‫ﻣﺴﻴﺢ ﻣﺸﺎﻫﺪﻩ ﻣﻰﺷﻮﺩ ﺑﺎﻋﺚ ﺁﺷﻔﺘﮕﻰ ﺍﺫﻫﺎﻥ ﻭ ﺑﺮﻭﺯ ﻧﻔﺎﻕ ﻭ ﺍﺧﺘﻼﻓﺎﺕ ﺩﻳﻨﻰ ﺩﺭ‬

‫ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺷﺪﻩ ﺍﺳﺖ ‪ ( ٤٣ ) .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫" ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ ﻣﺤﺎّﻝ ﺑﺮﻭﺯ ﺻﻔﺎﺕ ﻭ‬

‫ﺧﺎﺻﻪ ﺍﻧﺴﺎﻥ ﮐﻪ ﺍﺯ ﺑﻴﻦ ﻣﻮﺟﻮﺩﺍﺕ ‪...‬‬ ‫ﺍﺳﻤﺎﻯ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ‪...‬‬ ‫ّ‬ ‫ﺑﻪ ﺍﻳﻦ ﺷﺮﺍﻓﺖ ﻣﻤﺘﺎﺯ ﮔﺸﺘﻪ ﭼﻨﺎﻧﭽﻪ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎﻯ‬

‫ﺍﻟﻬﻰ ﺍﺯ ﻣﻈﺎﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﻧﺤﻮ ﺍﮐﻤﻞ ﻭ ﺍﺷﺮﻑ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ‬

‫ﺍﺳﺖ ‪ ...‬ﻭ ﺍﮐﻤﻞ ﺍﻧﺴﺎﻥ ﻭ ﺍﻓﻀﻞ ﻭ ﺍﻟﻄﻒ ﺍﻭ ﻣﻈﺎﻫﺮ ﺷﻤﺲ‬

‫ﻣﺘﺤﺮﮐﻨﺪ ﺑﻪ ﺍﻓﺎﺿﻪ ﺍﻳﺸﺎﻥ ‪) " ...‬‬ ‫ﺣﻘﻴﻘﺘﻨﺪ ﺑﻠﮑﻪ ﻣﺎ ﺳﻮﺍﻯ ﺍﻳﺸﺎﻥ ﻣﻮﺟﻮﺩﻧﺪ ﺑﻪ ﺍﺭﺍﺩﻩ ﺍﻳﺸﺎﻥ ﻭ‬ ‫ّ‬ ‫‪( ٤٤‬‬

‫ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺭﺍﺳﺦ ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳﺎﻥ ﻣﺒﻨﻰ ﺑﺮ ﺍﻳﻦ ﮐﻪ ﺷﺎﺭﻉ ﺩﻳﺎﻧﺘﻰ‬

‫ﻣﺤﺮﮎ ﭘﻴﺪﺍﻳﺶ‬ ‫ﮐﻪ ﺑﺪﺍﻥ ﻣﻌﺘﻘﺪﻧﺪ ﺩﺍﺭﺍﻯ ﻣﻘﺎﻣﻰ ﻣﻨﺤﺼﺮ ﺑﻪ ﻓﺮﺩ ﻭ ﺑﻰﻧﻈﻴﺮ ﺍﺳﺖ ‪،‬‬ ‫ّ‬

‫ﻣﺎﻫﻴﺖ ﻭ ﺣﻘﻴﻘﺖ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﮔﺸﺘﻪ ﺍﺳﺖ ‪.‬‬ ‫ﺗﻔﮑﺮﺍﺗﻰ ﺩﺭﺑﺎﺭﮤ‬ ‫ﺗﺼﻮﺭﺍﺕ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺣﻞ ﻭ ﻓﻬﻢ ﺗﻌﺒﻴﺮﺍﺕ ﻭ ﺍﺷﺎﺭﺍﺕ ﮐﻨﺎﻳﻰ ﻭ ﻣﺠﺎﺯﻯ‬ ‫ﺍﻣﺎ ﺑﻪ ّ‬ ‫ﻋﻠﺖ ﻣﺸﺎﮐﻠﻰ ﮐﻪ ﺩﺭ ﻃﺮﻳﻖ ّ‬ ‫ّ‬

‫ﺗﺤﺮﮎ ﺑﺎﺯ ﻣﺎﻧﺪﻩ ﻭ‬ ‫ﻣﻘﺪﺳﮥ ﻗﺒﻞ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﻳﻦ‬ ‫ﻣﻨﺪﺭﺝ ﺩﺭ ﮐﺘﺐ ّ‬ ‫ﺗﺼﻮﺭﺍﺕ ﺍﺯ ﺳﻴﺮ ﻭ ّ‬ ‫ّ‬

‫ﮐﻮﺷﺶﻫﺎﺋﻰ ﮐﻪ ﺑﺮﺍﻯ ﺗﺤﮑﻴﻢ ﻭ ﺗﺒﻠﻮﺭ ﻋﻘﺎﻳﺪ ﺑﻪ ﺻﻮﺭﺕ ﻋﻘﺎﻳﺪ ﺟﺰﻣﻰ ﻣﺬﻫﺒﻰ‬

‫ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﺑﺠﺎﻯ ﺁﻥ ﮐﻪ ﻧﻴﺮﻭﺋﻰ ﺑﺮﺍﻯ ﺗﻮﻟﻴﺪ ﻭﺣﺪﺕ ﻭ ﺍﺗّﺤﺎﺩ ﺑﺎﺷﺪ ﺳﺒﺐ ﺗﻔﺮﻗﻪ ﻭ‬

‫ﺍﻧﺸﻌﺎﺏ ﺍﺩﻳﺎﻥ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﺑﻪ ﺭﺍﺳﺘﻰ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﮐﻪ ﻧﻴﺮﻭﻯ ﻓﺮﺍﻭﺍﻧﻰ ﺻﺮﻑ ﻣﻄﺎﻟﻌﺎﺕ ﻭ ﻧﮑﺘﻪ ﺳﻨﺠﻰ ﻫﺎﻯ‬

‫ﻋﻠﺖ ‪ -‬ﺍﻣﺮﻭﺯ ﺍﺧﺘﻼﻓﺎﺕ ﻋﻤﻴﻖ ﻭ ﺷﺪﻳﺪﻯ‬ ‫ﻣﺬﻫﺒﻰ ﺷﺪﻩ ‪ -‬ﻭ ﺷﺎﻳﺪ ﺑﻪ ﻫﻤﻴﻦ ّ‬

‫ﻣﺤﻤﺪ ﺩﺭ ﺑﻴﻦ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ ﺩﺭ ﺑﺎﺭﮤ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬ ‫ﺩﺭ ﺑﺎﺭﮤ ﻣﻘﺎﻡ ﻭﺍﻗﻌﻰ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﺹ ‪٣٢‬‬

‫ﮐﺎﻣﻼ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻴﺤﻴﺎﻥ ﻭ ﺩﺭ ﺑﺎﺭﮤ ﺣﻀﺮﺕ ﺑﻮﺩﺍ ﺩﺭ ﺑﻴﻦ ﺑﻮﺩﺍﻳﻴﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ‪.‬‬ ‫ً‬

‫ﺗﻀﺎﺩ ﺁﺭﺍء ﺑﺮ ﺳﺮ ﻣﻘﺎﻡ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﻭ ﻣﺴﺎﺋﻞ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﻳﻦ‬ ‫ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬ ‫ﻗﺒﻴﻞ ﻧﻪ ﻓﻘﻂ ﺩﺭ ﺩﺍﺧﻞ ﻳﮏ ﺩﻳﻦ ﺍﺧﺘﻼﻑ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺑﻠﮑﻪ ﻣﻮﺟﺐ ﺑﻴﮕﺎﻧﮕﻰ ﻭ‬

‫ﺑﺮﺧﻮﺭﺩ ﻣﻴﺎﻥ ﺍﺩﻳﺎﻥ ﻣﺨﺘﻠﻒ ﻋﺎﻟﻢ ﻧﻴﺰ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﺑﺮﺍﻯ ﺩﺭﮎ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺑﺎﺭﮤ ﻭﺣﺪﺕ ﺍﺩﻳﺎﻥ ﺁﻥ ﭼﻪ ﻣﺨﺼﻮﺻﴼ‬

‫ﺍﻫﻤﻴﺖ ﺍﺳﺖ ﺑﻴﺎﻧﺎﺕ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺑﺎﺭﮤ ﻣﻘﺎﻡ ﭘﻴﻐﻤﺒﺮﺍﻥ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﻳﮑﻰ‬ ‫ﺷﺎﻳﺎﻥ‬ ‫ّ‬

‫ﺑﻌﺪ ﺍﺯ ﺩﻳﮕﺮﻯ ﻇﺎﻫﺮ ﺷﺪﻩﺍﻧﺪ ﻭ ﻫﺮ ﻳﮏ ﺍﺯ ﺁﻧﺎﻥ ﺭﺳﺎﻟﺘﻰ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺭﻭﺣﺎﻧﻰ ﺑﺸﺮ ﺑﺮ ﻋﻬﺪﻩ‬ ‫ﺩﺍﺷﺘﻪﺍﻧﺪ ‪:‬‬

‫ﻣﻘﺮﺭ ﺍﺳﺖ ﻳﮑﻰ ﻣﻘﺎﻡ ﺻﺮﻑ‬ ‫" ﻣﻈﺎﻫﺮ ﺣﻖ ﺭﺍ ﺩﻭ ﻣﻘﺎﻡ ّ‬

‫ﮐﻞ ﺭﺍ ﺑﻪ ﻳﮏ ﺍﺳﻢ ﻭ‬ ‫ﺗﺠﺮﻳﺪ ﻭ ﺟﻮﻫﺮ ﺗﻔﺮﻳﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﮔﺮ ّ‬

‫ﺭﺳﻢ ﻣﻮﺳﻮﻡ ﻭ ﻣﻮﺻﻮﻑ ﻧﻤﺎﺋﻰ ﺑﺄﺳﻰ ﻧﻴﺴﺖ ‪ ...‬ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻘﺎﻡ‬ ‫ﺑﺸﺮﻳﻪ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ‬ ‫ﺗﻔﺼﻴﻞ ﻭ ﻋﺎﻟﻢ ﺧﻠﻖ ﻭ ﺭﺗﺒﮥ ﺣﺪﻭﺩﺍﺕ‬ ‫ّ‬

‫ﻣﻘﺪﺭ ﻭ‬ ‫ﻘﺮﺭ ﻭ ﻇﻬﻮﺭﻯ ّ‬ ‫ﻣﻌﻴﻦ ﻭ ﺍﻣﺮﻯ ﻣ ّ‬ ‫ﻫﺮ ﮐﺪﺍﻡ ﺭﺍ ﻫﻴﮑﻠﻰ ّ‬

‫ﺣﺪﻭﺩﻯ ﻣﺨﺼﻮﺹ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﻫﺮ ﮐﺪﺍﻡ ﺑﻪ ﺍﺳﻤﻰ ﻣﻮﺳﻮﻡ ﻭ‬

‫ﺑﻪ ﻭﺻﻔﻰ ﻣﻮﺻﻮﻑ ﻭ ﺑﻪ ﺍﻣﺮﻯ ‪ ...‬ﻣﺄﻣﻮﺭﻧﺪ ‪ ...‬ﺩﺭ ﻣﻘﺎﻡ ﺛﺎﻧﻰ ‪...‬‬

‫ﺕ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﺍﺳﺖ‬ ‫ﻋﺒﻮﺩﻳﺖ ﺻﺮﻓﻪ ﻭ ﻓﻘﺮ ﺑﺤﺖ ﻭ ﻓﻨﺎﻯ ﺑﺎ ّ‬ ‫ّ‬

‫ﻣﺜﻠﮑﻢ ‪ " ...‬ﺍﮔﺮ‬ ‫ﺍﻧﻰ َ ْ ُ‬ ‫ﻋﺒﺪ ﺍ‪َ ‬ﻭ ﻣﺎ ﺃﻧﺎ ٕ ّﺍﻻ َ َ ٌ‬ ‫ﺑﺸﺮ ِ ْ ُ ُ ْ‬ ‫ﭼﻨﺎﻧﭽﻪ ﻣﻰﻓﺮﻣﺎﻳﺪ ‪ّ ٕ " :‬‬ ‫ﺣﻖ ﺍﺳﺖ ﻭ ﺭﻳﺒﻰ‬ ‫ﺷﻨﻴﺪﻩ ﺷﻮﺩ ﺍﺯ ﻣﻈﺎﻫﺮ ﺟﺎﻣﻌﻪ ‪ٕ " :‬ﺍّﻧﻰ ﺃﻧﺎ ﺍ‪ّ " ُ‬‬

‫ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﻇﻬﻮﺭ ﻭ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎﻯ ﺍﻳﺸﺎﻥ‬

‫ﻇﻬﻮﺭ ﺍ‪ ‬ﻭ ﺍﺳﻢ ﺍ‪ ‬ﻭ ﺻﻔﺔ ﺍ‪ ‬ﺩﺭ ﺍﺭﺽ ﻇﺎﻫﺮ ‪ ...‬ﻭ ﺍﮔﺮ ﻧﻐﻤﮥ‬

‫ﺷﮑﻰ ﺩﺭ ﺁﻥ‬ ‫" ٕﺍّﻧﻰ ﺭﺳﻮﻝ ﺍ‪ " ‬ﺑﺮﺁﺭﻧﺪ ﺍﻳﻦ ﻧﻴﺰ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ّ‬

‫ﻧﻪ ‪ ...‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻫﻤﻪ ﻣﺮﺳﻠﻨﺪ ﺍﺯ ﻧﺰﺩ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻭ‬ ‫ﺹ ‪٣٣‬‬

‫ﮐﻴﻨﻮﻧﺖ ﺍﺯﻟﻰ ‪ ...‬ﻫﻢ ﭼﻨﻴﻦ ﺍﮔﺮ ﺑﻔﺮﻣﺎﻳﻨﺪ " ﻧﺤﻦ ﻋﺒﺎﺩ ﺍ‪ " ‬ﺍﻳﻦ‬

‫ﻧﻴﺰ ﺛﺎﺑﺖ ﻭ ﻇﺎﻫﺮ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﻇﺎﻫﺮ ﺩﺭ ﻣﻨﺘﻬﻰ ﺭﺗﺒﮥ‬

‫ﻋﺒﻮﺩﻳﺖ ﺩﺭ ﺍﻣﮑﺎﻥ ﻇﺎﻫﺮ ﺷﻮﺩ‬ ‫ﻋﺒﻮﺩﻳﺖ ﻇﺎﻫﺮ ﺷﺪﻩﺍﻧﺪ ﺍﺣﺪﻯ ﺭﺍ ﻳﺎﺭﺍﻯ ﺁﻥ ﻧﻪ ﮐﻪ ﺑﻪ ﺁﻥ ﻧﺤﻮ ﺍﺯ‬ ‫ّ‬ ‫ّ‬ ‫‪( ٤٥ ) " ...‬‬

‫" ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺁﻧﭽﻪ ﺑﻔﺮﻣﺎﻳﻨﺪ ﻭ ﻫﺮ ﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻨﺪ ﺍﺯ‬

‫ﻧﺒﻮﺕ ﻭ ﺭﺳﺎﻟﺖ ﻭ ﻭﻻﻳﺖ ﻭ ﺍﻣﺎﻣﺖ ﻭ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻭ‬ ‫ﺭﺑﻮﺑﻴﺖ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺗﻔﮑﺮ‬ ‫ﺣﻖ ﺍﺳﺖ ﻭ ﺷﺒﻬﻪ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﭘﺲ ﺑﺎﻳﺪ‬ ‫ّ‬ ‫ﻋﺒﻮﺩﻳﺖ ﻫﻤﻪ ّ‬ ‫ّ‬ ‫ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻧﻤﻮﺩ ﺗﺎ ﺩﻳﮕﺮ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﺍﻗﻮﺍﻝ ﻣﻈﺎﻫﺮ‬

‫ﻗﺪﺳﻴﻪ ﺍﺣﺪﻯ ﺭﺍ ﺍﺿﻄﺮﺍﺏ ﻭ ﺗﺰﻟﺰﻝ ﺩﺳﺖ ﻧﺪﻫﺪ ‪( ٤٦ ) " ...‬‬ ‫ﻏﻴﺒﻴﻪ ﻭ ﻣﻄﺎﻟﻊ‬ ‫ّ‬ ‫ّ‬ ‫ﺹ ‪٣٤‬‬

‫‪٧‬‬

‫ﺗﻤﺪﻧﻰ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺣﺎﻝ ﭘﻴﺸﺮﻓﺖ‬ ‫ّ‬

‫ﻣﺸﺨﺼﮥ ﺍﺳﺎﺳﻰ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ‬ ‫ﺩﺭ ﺍﻳﻦ ﻓﻘﺮﺍﺕ ﺟﻨﺒﻪ ﻫﺎﺋﻰ ﮐﻪ ﻧﺸﺎﻥ ﺩﻫﻨﺪﮤ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻪ ﺍﺳﺖ ﺑﻪ ﻃﻮﺭ ﺿﻤﻨﻰ ﻣﻨﺪﺭﺝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺑﺎﺭﮤ ﺭﺳﺎﻟﺖ ﻭ ﻧﻘﺶ ﻣﻈﺎﻫﺮ ّ‬ ‫ﺗﻤﺪﻥ‬ ‫ﻗﻮﮤ‬ ‫ﻣﺮﻭﺝ ﺍﺻﻠﻰ ّ‬ ‫ﻣﺤﺮﮎ ﻭ ّ‬ ‫ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺁﺋﻴﻦ ﺍﻟﻬﻰ ّ‬

‫ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ‪ .‬ﺍﻳﻤﺎﻥ ﻭ ﺍﻗﺒﺎﻝ ﺑﻪ ﺗﻌﺎﻟﻴﻢ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺭﻭﺡ ﻭ ﺫﻫﻦ ﭘﻴﺮﻭﺍﻥ ﺭﺍ‬ ‫ﺩﮔﺮﮔﻮﻥ ﻣﻰﺳﺎﺯﺩ ﻭ ﺍﻳﻦ ﺩﮔﺮﮔﻮﻧﻰ ﺑﻪ ﺗﺪﺭﻳﺞ ﺩﺭ ﺟﺎﻣﻌﮥ ﺟﺪﻳﺪﻯ ﮐﻪ ﺭﻓﺘﻪ ﺭﻓﺘﻪ‬

‫ﺍﻳﺠﺎﺩ ﻣﻰﮔﺮﺩﺩ ﻣﻨﻌﮑﺲ ﻣﻰﺷﻮﺩ ﻭ ﮐﺎﻧﻮﻥ ﺟﺪﻳﺪﻯ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻳﺪ ﮐﻪ ﻣﺮﺩﻣﺎﻥ‬ ‫ﻣﺘﻌﻠﻖ ﺑﻪ ﻓﺮﻫﻨﮓ ﻫﺎﻯ‬ ‫ﮐﺎﻣﻼ ﻣﺘﻔﺎﻭﺕ ﻭ ﻣﺨﺘﻠﻒ ﺭﺍ ﺑﻪ ﺩﻭﺭ ﺧﻮﺩ ﮔﺮﺩ ﻣﻰﺁﻭﺭﺩ ﻭ‬ ‫ّ‬ ‫ً‬

‫ﺧﻼﻗﻴﺖ ﻫﺎ ﻭ ﺍﻟﻬﺎﻣﺎﺕ‬ ‫ﻣﺘﻌﻬﺪ ﻣﻰﺳﺎﺯﺩ ؛ ﻣﻮﺳﻴﻘﻰ ﻭ ﻫﻨﺮﻫﺎ ﺟﻠﻮﻩ ﺩﻫﻨﺪﮤ ّ ّ‬ ‫ّ‬

‫ﮐﺎﻣﻼ ﺟﺪﻳﺪﻯ ﺍﺯ ﺻﻮﺍﺏ ﻭ ﻧﺎﺻﻮﺍﺏ ﺍﻳﻦ ﺍﻣﮑﺎﻥ ﺭﺍ‬ ‫ﻏﻨﻰﺗﺮ ﻣﻰﮔﺮﺩﻧﺪ ؛ ﺗﻌﺮﻳﻒ‬ ‫ً‬ ‫ﻣﻘﺮﺭﺍﺕ ﻣﺪﻧﻰ‬ ‫ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ ﮐﻪ ﻣﺠﻤﻮﻋﮥ ﺟﺪﻳﺪﻯ ﺍﺯ ﻣﻌﻴﺎﺭﻫﺎ ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ّ‬

‫ﻣﺤﺮﮐﮥ‬ ‫ﻣﺆﺳﺴﺎﺕ ﺟﺪﻳﺪﻯ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻳﺪ ﺗﺎ ﻣﻈﻬﺮ ﻧﻴﺮﻭﻯ‬ ‫ّ‬ ‫ﻭﺿﻊ ﺷﻮﺩ ؛ ّ‬

‫ﻣﺴﺌﻮﻟﻴﺘﻰ ﺍﺧﻼﻗﻰ ﺑﺎﺷﻨﺪ ﮐﻪ‬ ‫ﻗﺒﻼ ﻧﺎﺩﻳﺪﻩ ﺷﻤﺮﺩﻩ ﻣﻰﺷﺪ ﻳﺎ ﻣﺠﻬﻮﻝ ﺑﻮﺩ ‪ " :‬ﺍﻭ‬ ‫ً‬ ‫ّ‬

‫ﺩﺭ ﺟﻬﺎﻥ ﺑﻮﺩ ﻭ ﺟﻬﺎﻥ ﺑﻮﺳﻴﻠﮥ ﺍﻭ ﺁﻓﺮﻳﺪﻩ ﺷﺪ " ) ‪ ( ٤٧‬ﭼﻮﻥ ﻓﺮﻫﻨﮓ ﻭ‬

‫ﻘﻴﺖ ﻫﺎ ﻭ ﺑﺼﻴﺮﺕﻫﺎﻯ‬ ‫ﺗﻤﺪﻧﻰ ﺟﺪﻳﺪ ﺩﺭﻣﻰﺁﻳﺪ ‪ّ ،‬‬ ‫ﺁﺩﺍﺏ ﻧﻮﻳﻦ ﺑﻪ ﺗﺪﺭﻳﺞ ﺑﻪ ﺻﻮﺭﺕ ّ‬ ‫ﻣﻮﻓ ّ‬

‫ﺗﺤﻮﻻﺕ ﺗﺎﺯﻩ ﺍﺩﻏﺎﻡ ﻣﻰﭘﺬﻳﺮﺩ ‪ .‬ﺁﻥ ﺟﻨﺒﻪ‬ ‫ﺩﻭﺭﺍﻥ ﮔﺬﺷﺘﻪ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺗﻐﻴﻴﺮﺍﺕ ﻭ‬ ‫ّ‬ ‫ﺹ ‪٣٥‬‬

‫ﻧﻤﻮ‬ ‫ﺍﺯ ﻓﺮﻫﻨﮓ ﮔﺬﺷﺘﻪ ﮐﻪ ﻧﺘﻮﺍﻧﺪ ﺑﺎ ﺍﻳﻦ ﺗﻐﻴﻴﺮﺍﺕ ﺗﺮﮐﻴﺐ ﺷﻮﺩ ﻳﺎ ﺍﺯ ﺭﺷﺪ ﻭ ّ‬

‫ﺑﺎﺯ ﻣﻰﻣﺎﻧﺪ ‪ ،‬ﻳﺎ ﺁﻧﮑﻪ ﺩﺭ ﺣﺎﺷﻴﮥ ﺯﻧﺪﮔﻰ ﻣﺮﺩﻡ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ ‪ " .‬ﮐﻠﻤﺔ ﺍ‪ " ‬ﻫﻢ‬

‫ﺗﺤﻮﻻﺕ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺟﺪﻳﺪ‬ ‫ﺑﺼﻴﺮﺕ ﻭ ﺁﮔﺎﻫﻰ ﺑﻪ ﺍﻓﺮﺍﺩ ﻣﻰﺑﺨﺸﺪ ﻭ ﻫﻢ ﺩﺭ ﺭﻭﺍﺑﻂ ﺍﻧﺴﺎﻧﻰ‬ ‫ّ‬

‫ﺍﻳﺠﺎﺩ ﻣﻰﮐﻨﺪ‪.‬‬

‫ﻣﻦ َ ِ ِ‬ ‫ﻟﻤﺤِﻴﻰ ٔ ْ ِ‬ ‫ﺍﻧﻪ‬ ‫ﺗﺸﻬﺪﻭﻥ ﻓﻰ ٔ‬ ‫ﺍﻻﺑﺪﺍﻥ ‪ّ ُ ...‬‬ ‫" ُ ‪‬‬ ‫ﺘﻢ َ ْ َ َ‬ ‫ﺍﻻ ْ ِ‬ ‫ﻳﺨﺮﺝ ِ ْ‬ ‫ﮐﻞ ﻣﺎ ﺃْﻧ ُ ْ‬ ‫ﺍﻧﻪ َ ُ‬ ‫ﻓﻤﻪ ٕ ‪ُ ‬‬ ‫ﮐﻞ َﻣﺎ َ ْ ُ ُ‬ ‫ﺭﺽ ٕ ‪ُ ‬‬

‫ﺍﻻﺳﻢ َﻋﻠﻰ ُ ‪‬‬ ‫ﻇﻬﺮ ِ ْ ِ ِ‬ ‫ﻳﮑﻮﻥ‬ ‫ﻳﺴﺘﺸﺮﻕ ﻫﺬﺍ‬ ‫َْ‬ ‫ﮐﻞ ﻣﺎ َ ُ‬ ‫ﺍﻟﺒﺪﻳﻊ ‪َ ...‬ﻭ َ ْ َ ْ ِ ُ‬ ‫ْ ُ‬ ‫ﺍﻟﻤﺤﮑﻢ َ‬ ‫ﺑﺄﻣﺮﻩ ﺍﻟﻌﺎﻟﻰ ُ َ‬ ‫ﻗﺪ َ َ َ‬ ‫ﺍﻟﻤﺘﻌﺎﻟﻰ ُ ْ َ ِ‬

‫ﻨﻌﻴﺔ َ ِ‬ ‫ﺍﻟﺼ ْ ِ ‪ِ ‬‬ ‫ﺑﺄﺳﺒﺎﺏ ُ ْ ِ‬ ‫ﮐﻠﻬﺎ‬ ‫ﺍﻟﺒﺪﻳﻌﺔ ‪ ُ ،‬‬ ‫ﺍﻟﺼﻨﺎﻳﻊ ِ‬ ‫ﺍﻟﻤﻠﮏ ‪ ُ ...‬‬ ‫ﻣﻨﻪ ّ ُ‬ ‫ﮐﻞ ﻣﺎ َ ْ َ َ‬ ‫ِ‬ ‫ﺗﺸﻬﺪﻭﻥ ُﻇﻬﻮﺭﺍﺕ ‪‬‬ ‫ﺗﻈﻬﺮ ِ ْ ُ‬ ‫َﻭ َ ْ َ ُ‬

‫ِ‬ ‫ﮐﻞ َ ْ ٍ‬ ‫ﺗﺨﺮﺝ‬ ‫ﺍﻥ ُ ‪‬‬ ‫ﻗﺒﻞ ‪ ٕ ...‬‬ ‫ﻣﻦ َ ْ ُ‬ ‫ﻣﻦ َ ْ ُ‬ ‫ﺳﻤﻌﺘﻤﻮﻩ ِ ْ‬ ‫ﺳﻴﻈﻬﺮ ِ ْ‬ ‫ﻇﻬﺮ ِ ْ‬ ‫ﺣﺮﻑ َ ْ ُ ُ‬ ‫ﺑﻌﺪ ﻣﺎ ﻻ َ ِ ُ ُ‬ ‫ﺳﻢ َﻭ َ َ ْ َ ُ‬ ‫َ َ​َ‬ ‫ﻣﻦ ﻫﺬﺍ ﺍﻻ ْ ِ‬ ‫ﻻﻡ َ ِ ِ‬ ‫ﻣﻦ َ ْ ِ ِ‬ ‫ﮐﻞ َ ِ َ ٍ‬ ‫ﺍﻟﮑﻠﻤﺎﺕ‬ ‫ﮐﺬﻟﮏ ُ ‪‬‬ ‫ﺍﻟﺤﺮﻭﻓﺎﺕ ‪َ ،‬ﻭ َ ِ َ‬ ‫ﻻﻡ ُ َ‬ ‫ﺍﻧﻬﺎ ٔ ‪‬‬ ‫ﺍﻻﻣﺮ ٕ ّ‬ ‫ﻣﻌﺪﻥ ٔ ْ‬ ‫ﺗﻈﻬﺮ ِ ْ‬ ‫ِ ْ‬ ‫ﺍﻧﻬﺎ ٔ ‪‬‬ ‫ﻓﻢ ﺍ‪ ِ ‬‬ ‫ﮐﻠﻤﺔ َ ْ َ ُ‬ ‫ﻣﻦ َ ِ‬ ‫‪( ٤٨ ) " ...‬‬ ‫) ﮐﻼﻣﻰ ﮐﻪ ﺍﺯ ﺩﻫﺎﻥ ﺍﻭ ﺟﺎﺭﻯ ﺷﻮﺩ ﺣﻴﺎﺕﺑﺨﺶ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ‪ ...‬ﻫﺮ ﺁﻧﭽﻪ ﺩﺭ‬

‫ﺟﻬﺎﻥ ﺩﻳﺪﻩ ﺷﻮﺩ ﺣﺎﺻﻞ ﺍﺭﺍﺩﻩ ﺧﻠﻞ ﻧﺎﭘﺬﻳﺮ ﻭ ﺑﻰﻣﺎﻧﻨﺪ ﺍﻭﺳﺖ ‪ ...‬ﮐﻼﻡ ﺍﻭ ﺑﺮ ﻫﻤﻪ ﻧﻮﺭ ﻣﻰﺍﻓﮑﻨﺪ‬

‫ﻭ‬

‫ﺣﻴﺎﺕ ﻣﻰﺑﺨﺸﺪ ﻭ ﺑﺂﻥ ﺍﺳﺒﺎﺏ ﻇﺎﻫﺮﻩ ﻭ ﺻﻨﺎﻳﻊ ﻭ ﻋﻠﻮﻡ ﻇﺎﻫﺮ ﻭ ﮐﺎﻣﻞ ﻣﻰﺷﻮﺩ ‪ ...‬ﻫﺮ ﺁﻧﭽﻪ ﺍﺯ‬

‫ﻋﻠﻢ‬

‫ﻭ ﻓﺮﻫﻨﮓ ﻇﺎﻫﺮ ﺷﺪﻩ ﺍﺯ ﺍﻳﻦ ﺍﺳﻢ ﻣﺒﺎﺭﮎ ﺍﺳﺖ ﻭ ﭼﻪ ﺑﺴﺎ ﭼﻴﺰﻫﺎ ﮐﻪ ﻫﺮﮔﺰ ﻧﺸﻨﻴﺪﻩﺍﻳﺪ ﺑﻌﺪﴽ‬

‫ﺣﻖ ﺟﺎﺭﻯ ﺷﻮﺩ ﭼﻮﻥ ﻣﺎﺩﺭ ﻫﻤﻪ ﺣﺮﻭﻑ ﺍﺳﺖ ﻭ ﮐﻠﻤﻪ ﺍﻯ‬ ‫ﻇﺎﻫﺮ ﮔﺮﺩﺩ ‪ ...‬ﺣﺮﻓﻰ ﮐﻪ ﺍﺯ ﺩﻫﺎﻥ ّ‬

‫ﮐﻪ ﺍﺯ‬

‫ﻣﻈﻬﺮ ﺍﻣﺮ ﺍ‪ ‬ﺻﺎﺩﺭ ﮔﺮﺩﺩ ﻣﻨﺸﴼ ﻭ ﻣﺒﺪﺃ ﮐﻠﻤﺎﺕ ﺍﺳﺖ (‬

‫ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ " ﺍﻟﻰ ﻣﺎ ﻻ ﻧﻬﺎﻳﻪ ﺣﻘﻴﻘﺖ ﻃﺎﻟﻊ ﻭ‬

‫ﻏﺎﺭﺏ ﻣﻰﮔﺮﺩﺩ ‪ ،‬ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﺑﺪﺋﻰ ﻭ ﻧﻬﺎﻳﺘﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ "‬

‫ﻣﻌﻴﻨﻰ‬ ‫) ‪ ( ٤٩‬ﺑﺎ ﺁﻧﮑﻪ‬ ‫ﻣﺄﻣﻮﺭﻳﺖ ﻫﺮ ﻳﮏ ﺍﺯ ﻣﻈﺎﻫﺮ ّ‬ ‫ﻣﻘﺪﺳﮥ ﺍﻟﻬﻰ ﻣﺤﺪﻭﺩ ﺑﻪ ﺯﻣﺎﻥ ّ‬ ‫ّ‬

‫ﺍﺳﺖ ﻭ ﻫﺮ ﻳﮏ ﺍﺯ ﺁﻧﺎﻥ ﻣﺄﻣﻮﺭ ﺍﺟﺮﺍﻯ ﺍﻣﺮﻯ ﻣﺨﺼﻮﺹ ﺍﺳﺖ ‪ ،‬ﻭﻟﻰ ﻫﺮ ﻳﮏ ﺟﺰﺋﻰ‬ ‫ﻻﻳﻨﻔﮏ ﺍﺯ ﻣﺪﺍﺭﺝ ﺑﺮﻭﺯ ﻭ ﺑﺴﻂ ﻗﺪﺭﺕ ﻭ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺍﺳﺖ ‪.‬‬

‫ﺹ ‪٣٦‬‬

‫ﻣﻦ َ ْ ِ ِ‬ ‫ﻓﺎﻧﻈﺮ ِ َ ْ ِ‬ ‫ﺍﻻﻣﺮ‬ ‫ﺁﺩﻡ ٔ‬ ‫ﺑﻌﺪﻩ ٕﺍﻟﻰ ْ‬ ‫ﺑﻄﺮﻑ َ ْ‬ ‫ﺃﻥ َ ِ َ‬ ‫ﺛﻢ ِ ْ‬ ‫ﺍﻻﻭﻟﻰ ُ ‪‬‬ ‫" َْ ُ ْ‬ ‫ﻳﺼﻞ ٔ ْ ُ‬ ‫ﻧﻈﺮﺕ ٕﺍﻟﻰ َ َ‬ ‫ﺍﻟﺒﺪ‪ ‬ﻓﻴﻤﺎ َ َ ْ َ‬

‫ﮐﻞ ِ ٍ‬ ‫ﻋﻦ َ ْ ِ ِ‬ ‫ﻭﺍﺣﺪ‬ ‫ﺍﻻﻣﺮ ِ‬ ‫ﺑﮑﺘﺎﺏ ‪َ ...‬ﻭ ﺃﻭﺗﻮﺍ ُ ‪‬‬ ‫ﮐﻠﻬﻢ َ ْ‬ ‫ﻗﺒﻞ َﻧﺒﻴﻞ ‪ْ ُ ،‬‬ ‫ٕﺍﻟﻰ َﻋﻠﻲ َ ْ َ‬ ‫ٍ‬ ‫ﻣﺸﺮﻕ ٔ ْ‬ ‫ﻗﺪ ﺟﺎﺅﻭﺍ َ ْ‬ ‫ﻗﻞ ﺗﺎ‪ْ ُ  ُ ‬‬ ‫ّ‬

‫ﻟﻬﻢ " ) ‪( ٥٠‬‬ ‫ِ ُْ ْ‬ ‫ﻗﺪﺭ َ ُ‬ ‫ﻣﻨﻬﻢ َﻋﻠﻰ َﻣﺎ ُ ‪َ ‬‬

‫) ﺑﭽﺸﻢ ﺩﺭﻭﻥ ﺩﺭ ﺳﻠﺴﻠﻪ ﻣﻈﺎﻫﺮ ﻭﺣﻰ ﻭ ﭘﻴﻤﺒﺮﺍﻥ ﺍﺯ ﺁﺩﻡ ﺗﺎ ﻋﻠﻰ ﻗﺒﻞ ﻧﺒﻴﻞ ) ﺣﻀﺮﺕ‬

‫ﺑﺎﺏ ( ﻧﻈﺮ ﻧﻤﺎ ‪ .‬ﻗﺴﻢ ﺑﺨﺪﺍ ﮐﻪ ﻫﻤﻪ ﺑﮑﺘﺎﺏ ﺍﻟﻬﻰ ﺍﺯ ﻋﺎﻟﻢ ﺍﻣﺮ ﻇﺎﻫﺮ ﺷﺪﻧﺪ ‪ ...‬ﻭ ﻫﺮ ﻳﮏ ﺭﺍ‬ ‫ﻣﻘﺪﺭ ﺑﻮﺩ (‬ ‫ﻣﻘﺎﻣﻰ ّ‬

‫ﺗﺤﻮﻝ‬ ‫ﺗﻤﺪﻧﻰ ﮐﻪ ﭘﻴﻮﺳﺘﻪ ﺩﺭ‬ ‫ﺳﺮﺍﻧﺠﺎﻡ ﭼﻮﻥ ﺳﺮﭼﺸﻤﻪ ﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﻭ ﻣﻌﻨﻮﻯ ّ‬ ‫ّ‬

‫ﺍﺳﺖ ﺑﻪ ﺯﻭﺍﻝ ﮔﺮﺍﻳﺪ ‪ ،‬ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺩﺭ ﻋﺎﻟﻢ ﻣﺸﻬﻮﺩ ﻫﻢ ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ‪ ،‬ﻣﺮﺍﺣﻞ‬ ‫ﺗﻤﺪﻥ ﻧﻴﺰ ﺁﻏﺎﺯ ﻣﻰﮔﺮﺩﺩ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ‬ ‫ﺗﺠﺰﻳﻪ ﻭ ﺍﺯ ﻫﻢ ﮔﺴﻴﺨﺘﮕﻰ ﺁﻥ ّ‬

‫ﺗﻤﺪﻥ ﻭ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﻣﻰﺗﻮﺍﻥ ﻳﺎﻓﺖ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩ ‪،‬‬ ‫ﻣﺸﺎﺑﻬﺘﻰ ﮐﻪ ﺑﻴﻦ ﺍﻧﺤﻄﺎﻁ ّ‬

‫ﺗﻤﺪﻥ ﺭﺍ ﺑﻪ ﺷﺮﻭﻉ ﺯﻣﺴﺘﺎﻥ ﺗﺸﺒﻴﻪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ‪.‬‬ ‫ﺩﻭﺭﮤ ﺭﮐﻮﺩ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ﻭ ﺗﻮﺳﻌﮥ ّ‬

‫ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺣﻴﺎﺕ ﺍﺧﻼﻗﻰ ﺑﻪﻣﻮﺍﺯﺍﺕ ﻫﻤﺒﺴﺘﮕﻰ ﺍﺟﺘﻤﺎﻋﻰ ﺭﻭ ﺑﻪ ﺍﻧﺤﻄﺎﻁ‬

‫ﺣﻞ ﻭ ﻓﺼﻞ ﺑﻮﺩ ﻭ ﻣﺸﮑﻼﺗﻰ ﮐﻪ ﻣﻤﮑﻦ ﺑﻮﺩ ﺑﻪ‬ ‫ﻣﻰﺭﻭﺩ ؛ ﻣﺴﺎﺋﻠﻰ ﮐﻪ‬ ‫ً‬ ‫ﻗﺒﻼ ﻗﺎﺑﻞ ّ‬

‫ﻘﻴﺖ ﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺗﺒﺪﻳﻞ ﺷﻮﺩ ‪ ،‬ﺩﺭ‬ ‫ﻓﺮﺻﺖ ﻫﺎﺋﻰ ﻣﻨﺎﺳﺐ ﺑﺮﺍﻯ ﺍﮐﺘﺸﺎﻓﺎﺕ ﻭ ّ‬ ‫ﻣﻮﻓ ّ‬

‫ﻣﺒﺪﻝ ﺑﻪ ﻣﻮﺍﻧﻌﻰ ﻣﻰﺷﻮﺩ ﮐﻪ ﺑﺮ ﻃﺮﻑ ﻧﺸﺪﻧﻰ ﻣﻰﻧﻤﺎﻳﺪ ؛ ﺩﻳﻦ‬ ‫ﭼﻨﻴﻦ ﻣﻮﻗﻌﻰ ّ‬

‫ﺍﺭﺗﺒﺎﻁ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺯﻧﺪﮔﻰ ﺍﺯ ﺩﺳﺖ ﻣﻰﺩﻫﺪ ﻭ ﮐﻮﺷﺶ ﻫﺎﻯ ﺑﺸﺮ ﺑﺮﺍﻯ ﻳﺎﻓﺘﻦ ﺭﺍﻩ‬

‫ﺣﻞ ﻫﺎﻯ ﺗﺎﺯﻩ ﺳﺒﺐ ﮔﺴﻴﺨﺘﮕﻰ ﻭ ﭘﺮﺍﮐﻨﺪﮔﻰ ﺑﻴﺸﺘﺮ ﺩﺭ ﺭﻭﺍﺑﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻰﮔﺮﺩﺩ ؛‬ ‫ﺷﮏ ﻭ ﺗﺮﺩﻳﺪ ﺩﺭ ﺑﺎﺭﮤ ﻣﻔﻬﻮﻡ ﻭ ﺍﺭﺯﺵ ﺯﻧﺪﮔﻰ ﭘﺪﻳﺪﺍﺭ ﻣﻰﺷﻮﺩ ﻭ ﺭﻭﺯ ﺑﻪ ﺭﻭﺯ ﺑﺮ‬

‫ﮐﻴﻔﻴﺘﻰ ﺩﺭ ﻋﺼﺮ ﺣﺎﺿﺮ‬ ‫ﺍﺿﻄﺮﺍﺏ ﻭ ﺁﺷﻔﺘﮕﻰ ﻣﻰﺍﻓﺰﺍﻳﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺗﻮﺻﻴﻒ ﭼﻨﻴﻦ‬ ‫ّ‬ ‫ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺹ ‪٣٧‬‬

‫" ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ ﮔﻴﺘﻰ ﺭﺍ ﺩﺭﺩﻫﺎﻯ ﺑﻴﮑﺮﺍﻥ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﻭ ﺍﻭ‬

‫ﺭﺍ ﺑﺮ ﺑﺴﺘﺮ ﻧﺎﮐﺎﻣﻰ ﺍﻧﺪﺍﺧﺘﻪ ﻣﺮﺩﻣﺎﻧﻰ ﮐﻪ ﺍﺯ ﺑﺎﺩﮤ ﺧﻮﺩﺑﻴﻨﻰ‬ ‫ﺳﺮﻣﺴﺖ ﺷﺪﻩﺍﻧﺪ ﭘﺰﺷﮏ ﺩﺍﻧﺎ ﺭﺍ ﺍﺯ ﺍﻭ ﺑﺎﺯﺩﺍﺷﺘﻪﺍﻧﺪ ﺍﻳﻦ‬

‫ﺍﺳﺖ ﮐﻪ ﺧﻮﺩ ﻭ ﻫﻤﮥ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﮔﺮﻓﺘﺎﺭ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻧﻪ ﺩﺭﺩ‬

‫ﻣﻰﺩﺍﻧﻨﺪ ﻧﻪ ﺩﺭﻣﺎﻥ ﻣﻰﺷﻨﺎﺳﻨﺪ ﺭﺍﺳﺖ ﺭﺍ ﮐﮋ ﺍﻧﮕﺎﺷﺘﻪﺍﻧﺪ ﻭ‬

‫ﺩﻭﺳﺖ ﺭﺍ ﺩﺷﻤﻦ ﺷﻤﺮﺩﻩﺍﻧﺪ " ) ‪( ٥١‬‬

‫ﻣﺄﻣﻮﺭﻳﺖ ﻳﮑﻰ ﺍﺯ ﻇﻬﻮﺭﺍﺕ ﺍﻟﻬﻰ ﭘﺎﻳﺎﻥ ﭘﺬﻳﺮﺩ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺑﺎﺭ‬ ‫ﭼﻮﻥ‬ ‫ّ‬

‫ﺩﻳﮕﺮ ﺗﮑﺮﺍﺭ ﻣﻰﺷﻮﺩ ‪ .‬ﻣﻈﻬﺮ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺑﺎ ﺑﺮﺧﻮﺭﺩﺍﺭﻯ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ‬

‫ﺗﻤﺪﻥ ﺑﺸﺮﻯ ﺁﻏﺎﺯ‬ ‫ﺍﻟﻬﻰ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ﺗﺎ ﻣﺮﺣﻠﮥ ﺟﺪﻳﺪﻯ ﺭﺍ ﺑﺮﺍﻯ ﺍﻓﺰﺍﻳﺶ ﺁﮔﺎﻫﻰ ﻭ ﭘﻴﺸﺒﺮﺩ ّ‬ ‫ﻧﻤﺎﻳﺪ ‪.‬‬

‫ﮐﻠﻴﻪ ‪ ،‬ﻗﺒﻞ ﺍﺯ ﺁﻥ ﮐﻪ‬ ‫" ﻣﻼﺣﻈﻪ ﮐﻦ ﺩﺭ ﺣﻴﻦ ﻇﻬﻮﺭ ﻣﻈﻬﺮ ّ‬

‫ﺗﻨﻄﻖ ﻓﺮﻣﺎﻳﺪ‬ ‫ﺍﻣﺮﻳﻪ ّ‬ ‫ﺁﻥ ﺫﺍﺕ ﻗﺪﻡ ﺧﻮﺩ ﺭﺍ ﺑﺸﻨﺎﺳﺎﻧﺪ ﻭ ﺑﻪ ﮐﻠﻤﮥ ّ‬

‫ِ‬ ‫ﻋﺎﻟﻢ ﺑﻮﺩﻩ ﻭ ﻣﻌﻠﻮﻣﻰ ﺑﺎ ﺍﻭ ﻧﺒﻮﺩﻩ ﻭ ﻫﻢﭼﻨﻴﻦ ﺧﺎﻟﻖ ﺑﻮﺩﻩ ﻭ‬

‫ﺍﻟﻤﻠﮏ‬ ‫ﻣﺨﻠﻮﻗﻰ ﺑﺎ ﺍﻭ ﻧﻪ ‪ ...‬ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﻳﻮﻣﻰ ﮐﻪ ﻣﻰﻓﺮﻣﺎﻳﺪ ِﻟَﻤِﻦ‬ ‫ُ‬

‫ﺍﻟﻴﻮﻡ ﻭ ﻧﻴﺴﺖ ﺍﺣﺪﻯ ﻣﺠﻴﺐ ‪( ٥٢ ) " ...‬‬ ‫َ‬

‫ﺗﺎ ﺯﻣﺎﻧﻰ ﮐﻪ ﺑﺨﺸﻰ ﺍﺯ ﻋﺎﻟﻢ ﺑﺸﺮﻯ ﻇﻬﻮﺭ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺭﺍ ﭘﺬﻳﺮﺍ ﺷﻮﺩ ﻭ‬

‫ﻣﻌﻴﺎﺭﻫﺎﻯ ﻧﻮﻳﻦ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺷﮑﻞ ﮔﻴﺮﺩ ‪ ،‬ﻣﺮﺩﻡ ﺍﺯ ﻟﺤﺎﻅ ﻣﻌﻨﻮﻯ ﻭ‬

‫ﺍﺧﻼﻗﻰ ﺍﺯ ﺑﺎﻗﻰﻣﺎﻧﺪﮤ ﺍﺛﺮﺍﺕ ﻣﻮﺍﻫﺐ ﺍﻟﻬﻰ ﮔﺬﺷﺘﻪ ﺑﻬﺮﻩ ﻣﻰﮔﻴﺮﻧﺪ ‪ .‬ﺩﺭ‬

‫ﺭﻭﺯﻣﺮﮤ ﺟﺎﻣﻌﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺍﻧﺠﺎﻡ ﺷﻮﺩ ﻳﺎ ﺩﺭ ﺑﻮﺗﮥ‬ ‫ﭼﻨﻴﻦ ﻭﺿﻌﻰ ﺍﻣﻮﺭ ﻭ ﻭﻇﺎﺋﻒ‬ ‫ّ‬

‫ﺗﻌﻮﻳﻖ ﺍﻓﺘﺪ ‪ ،‬ﻗﻮﺍﻧﻴﻦ ﻣﻤﮑﻦ ﺍﺳﺖ ﺍﻃﺎﻋﺖ ﮔﺮﺩﺩ ﻳﺎ ﺑﻪ ﻣﺴﺨﺮﻩ ﮔﺮﻓﺘﻪ ﺷﻮﺩ ‪ ،‬ﺩﺍﻣﻨﮥ‬

‫ﺗﺠﺮﺑﻴﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺳﻴﺎﺳﻰ ﻣﻤﮑﻦ ﺍﺳﺖ ﻭﺳﻌﺖ ﮔﻴﺮﺩ ﻳﺎ ﺑﺎ ﺷﮑﺴﺖ ﺭﻭﺑﺮﻭ ﮔﺮﺩﺩ ‪.‬‬ ‫ّ‬ ‫ﺹ ‪٣٨‬‬

‫ﻣﺴﻠﻢ ﺍﺳﺖ ﺭﻳﺸﻪﻫﺎﻯ ﺍﻳﻤﺎﻥ ﮐﻪ ﺑﺪﻭﻥ ﺁﻥ ﻫﻴﭻ ﺟﺎﻣﻌﻪﺍﻯ ﻧﻤﻰﺗﻮﺍﻧﺪ‬ ‫ﻭﻟﻰ ﺁﻧﭽﻪ ّ‬ ‫ﺍﻟﺰﻣﺎﻥ " ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺯ ﺫﻫﻦ ﻭ‬ ‫ﺩﻭﺍﻡ ﮐﻨﺪ ﺿﻌﻴﻒ ﻭ ﺳﺴﺖ ﻣﻰﮔﺮﺩﺩ ‪ ،‬ﺩﺭ " ﺁﺧﺮ ّ‬

‫ﺧﻼﻗﻪ ﺭﻭ ﻣﻰﺁﻭﺭﻧﺪ ‪ .‬ﻫﺮ ﻗﺪﺭ‬ ‫ﺑﺼﻴﺮﺕ ﺭﻭﺣﺎﻧﻰ ﺑﺮﺧﻮﺭﺩﺍﺭﻧﺪ‬ ‫ﻣﺠﺪﺩﴽ ﺑﻪ ﻣﻨﺒﻊ ﻧﻴﺮﻭﻯ ّ‬ ‫ّ‬

‫ﺍﻣﺎ‬ ‫ﮐﻪ ﺟﺴﺘﺠﻮﻫﺎ ﻧﺎﻣﻮﺯﻭﻥ ﻭ‬ ‫ّ‬ ‫ﻧﺎﻣﻨﻈﻢ ﺑﺎﺷﺪ ﻭ ﺑﻰﺗﻨﺎﺳﺐ ﻭ ﻧﺎﺧﻮﺵﺁﻳﻨﺪ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ّ‬

‫ﺧﻼﺋﻰ ﺩﺭ ﻧﻈﺎﻡ ﺯﻧﺪﮔﻰ ﺑﺸﺮ‬ ‫ﭼﻨﻴﻦ ﺟﺴﺘﺠﻮﻫﺎﺋﻰ ﮔﻮﺍﻩ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻣﺮﺩﻡ ﺑﻪ ﻭﺟﻮﺩ َ َ‬

‫ﺁﮔﺎﻫﻰ ﻳﺎﻓﺘﻪﺍﻧﺪ ‪ ( ٥٣ ) .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﺛﺮﺍﺕ ﻇﻬﻮﺭ ﺟﺪﻳﺪ‬

‫ﻋﺎﻟﻤﮕﻴﺮ ﻭ ﺟﻬﺎﻧﻰ ﺍﺳﺖ ﻭ ﻣﺤﺪﻭﺩ ﺑﻪ ﺣﻴﺎﺕ ﻭ ﺗﻌﺎﻟﻴﻢ ﻧﻔﺴﻰ ﮐﻪ ﻣﺮﮐﺰ ﻇﻬﻮﺭ ﺍﺳﺖ‬

‫ﺣﺘﻰ ﺑﺪﻭﻥ ﺁﻧﮑﻪ ﺷﻨﺎﺧﺘﻪ ﺷﻮﻧﺪ ‪ ،‬ﺩﺭ ﺭﻭﺍﺑﻂ ﻭ ﺿﻮﺍﺑﻂ‬ ‫ﻧﻤﻰﺷﻮﺩ ‪ .‬ﺍﻳﻦ ﺍﺛﺮﺍﺕ ﺟﺪﻳﺪ ّ‬

‫ﻋﺎﻟﻢ ﺑﺸﺮﻯ ﺗﺄﺛﻴﺮﻯ ﺭﻭﺯﺍﻓﺰﻭﻥ ﺩﺍﺭﻧﺪ ‪ ،‬ﺗﻨﺎﻗﺾ ﺩﺭ ﻋﻘﺎﻳﺪ ﻣﻌﻤﻮﻝ ﻭ ﻣﺘﺪﺍﻭﻝ ﺩﺭ‬

‫ﺗﺠﺴﺲ ﻭ ﺗﺤﻘﻴﻖ ﺑﺮﺍﻯ ﮐﺴﺐ ﻓﻬﻢ ﻭ ﺩﺭﮎ ﺣﻘﻴﻘﺖ‬ ‫ﺷﺪﺕ‬ ‫ﺟﺎﻣﻌﻪ ﺭﺍ ﺁﺷﮑﺎﺭ ﻣﻰﺳﺎﺯﻧﺪ ﻭ ﺑﺮ ّ‬ ‫ّ‬ ‫ﻣﻰﺍﻓﺰﺍﻳﻨﺪ ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺗﺴﻠﺴﻞ ﻇﻬﻮﺭ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻴّﻪ ﺍﺯ ﺳﻨﻦ ﻭ‬

‫ﺿﺮﻭﺭﻳﺎﺕ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﻧﺤﻮ ﺗﺎ ﻋﺎﻟﻢ ﺑﺎﻗﻰ ﺍﺳﺖ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ‪.‬‬ ‫ّ‬

‫ﺑﻨﺎ ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪: ‬‬

‫ﺑﻌﺪ ٕﺍﻟﻰ ﺁﺧﺮ " ) ‪( ٥٤‬‬ ‫ﺑﻌﺚ ﺍ‪ً ُ ُ ُ‬‬ ‫ﻣﻦ َ ْ ُ‬ ‫ﺑﻌﺪ ﻣﻮﺳﻰ َﻭ ﻋﻴﺴﻰ َﻭ َ ُ ْ ِ ُ‬ ‫ﺭﺳﻼ َ ْ َ‬ ‫" َ​َ َ‬ ‫ﺳﻴﺮﺳﻞ ِ ْ‬

‫(‬

‫) ﺧﺪﺍﻭﻧﺪ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻭ ﻋﻴﺴﻰ ﺭﺳﻮﻻﻥ ﻓﺮﺳﺘﺎﺩﻩ ﻭ ﺗﺎ ﺯﻣﺎﻥ ﺑﻰﭘﺎﻳﺎﻥ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﻓﺮﺳﺘﺎﺩ‬

‫ﺹ ‪٣٩‬‬

‫‪٨‬‬

‫ﻳﻮﻡ ﺍ‪‬‬

‫ﺗﺮﻗﻰ ﻭ ﺗﮑﺎﻣﻞ ﺁﮔﺎﻫﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﭼﻪ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻫﺪﻑ ّ‬

‫ﺍﺑﺪﻳﺖ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻫﺪﻑ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﭘﺮﺗﻮ ﻭ‬ ‫ﺗﻮﺟﻪ ﺑﻪ‬ ‫ّ‬ ‫ﻣﻰﺩﺍﻧﻨﺪ ؟ ﺑﺎ ّ‬

‫ﺟﻠﻮﮤ ﮐﻤﺎﻻﺕ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺁﻳﻨﮥ ﺧﻠﻘﺖ ﺧﻮﺩ ﺁﺷﮑﺎﺭﺍ ﻣﺸﺎﻫﺪﻩ ﮐﻨﺪ ﻭ ﻃﺒﻖ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪: ‬‬

‫ﺗﺠﻠﻰ َ ‪ِ ‬‬ ‫ﻧﻔﺴﻪ ِ َ ْ ِ ِ‬ ‫ﺍﻟﮑﻞ ﻓﻰ َ ْ ِ ِ‬ ‫ﻫﻮ ‪َ ،‬ﻭ ِﻟ َ ِ‬ ‫ﻴﺼَﻞ‬ ‫ﻣﻘﺎﻡ َ َ ّ‬ ‫ﻟﻴﺸﻬﺪ ُ ‪‬‬ ‫" َِ ْ َ َ‬ ‫ﺭﺑﻪ ‪ُ ‬‬ ‫ﺍﻟﻪ ٕ ّﺍﻻ ُ َ‬ ‫ﺑﺄﻧﻪ ﻻ ٕ َ‬ ‫ﺑﻨﻔﺴﻪ ﻓﻰ َ ِ‬

‫ﻗﺪ َﻳﺮﻯ ﺍ‪ِ َ‬‬ ‫ﮏ ٕﺍﻟﻰ ُ ْ َ ِ‬ ‫ﺍﻟﮑﻞ ِ ِ‬ ‫ﻓﻴﻪ " ) ‪( ٥٥‬‬ ‫ﺫﺭﻭﺓ َ ‪ِ ‬‬ ‫ﺷﻴﺌﴼ ٕ ّﺍﻻ َﻭ َ ْ‬ ‫ُ ‪‬‬ ‫ﺣﺘﻰ ﻻ ُ ِ َ‬ ‫ﺑﺬﻟ َ‬ ‫ﻳﺸﺎﻫﺪ ﺍ ‪َ‬ﺣٌﺪ َ ْ‬ ‫ﺍﻟﺤﻘﺎ‪‬ﻖ َ ّ‬

‫) ﻫﻤﻪ ﺭﺍ ﺷﺎﻳﺪ ﮐﻪ ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ ﮐﻪ ﺧﺪﺍﺋﻰ ﺟﺰ ﺍﻭ ﻧﻴﺴﺖ ﻭ ﺑﺪﻳﻦ ﮔﻮﻧﻪ ﻫﺮ ﮐﺴﻰ ﺑﺎﻭﺝ‬

‫ﺣﻘﻴﻘﺖ ﺭﺍﻫﻰ ﮔﺸﺎﻳﺪ ﻭ ﭼﻴﺰﻯ ﻧﺒﻴﻨﺪ ﺟﺰ ﺁﻧﮑﻪ ﺟﻠﻮﻩ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺁﻥ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ (‬ ‫ﺍﻟﻬﻴﻪ ﺁﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‬ ‫ﺩﺭ ﺯﻣﻴﻨﮥ ﺗﺎﺭﻳﺦ ّ‬ ‫ﺗﻤﺪﻥ ‪ ،‬ﻫﺪﻑ ﺍﺯ ﻇﻬﻮﺭ ﻣﺘﻮﺍﻟﻰ ﻣﻈﺎﻫﺮ ّ‬

‫ﮐﻪ ﺁﮔﺎﻫﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺿﺮﻭﺭﺕ ﺍﻳﺠﺎﺩ ﻳﮕﺎﻧﮕﻰ ﺑﻴﻦ ﺍﺑﻨﺎء ﺑﺸﺮ ﺑﺮﺍﻧﮕﻴﺰﺩ ﺗﺎ‬

‫ﻣﺴﺌﻮﻟﻴﺖ ﺁﻳﻨﺪﮤ ﻣﺸﺘﺮﮎ ﺧﻮﺩ ﺭﺍ ﺑﻪ‬ ‫ﻫﻤﮥ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﺻﻮﺭﺕ ﺟﺎﻣﻌﻪﺍﻯ ﻭﺍﺣﺪ‬ ‫ّ‬

‫ﻋﻬﺪﻩ ﮔﻴﺮﻧﺪ ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﻦ ﻓﻰ ٔ ْ ِ‬ ‫ﮐﻨﻔﺲ ِ َ ٍ‬ ‫ﻴﮑﻞ ِ ٍ‬ ‫ﻭﺍﺣﺪ " ) ‪( ٥٦‬‬ ‫ﻳﺤﺐ ْ‬ ‫" ٕ ‪‬‬ ‫ﺍﻻﮐﻮﺍﻥ َ َ ْ ٍ‬ ‫ﻭﺍﺣﺪﺓ َﻭ َﻫ ْ َ ٍ‬ ‫ﺃﻥ َﻳﺮﻯ َ ْ‬ ‫ﺭﺑﮑﻢ ‪‬‬ ‫ﺍﻥ َ ‪ُ ُ ‬‬ ‫َ‬ ‫ﺍﻟﺮﺣﻤﻦ ُ ِ ‪‬‬

‫ﺹ ‪٤٠‬‬

‫) ﻣﻀﻤﻮﻥ ﮐﻼﻡ ﺑﻪ ﻓﺎﺭﺳﻰ ﺁﻥ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻬﺮﺑﺎﻥ ﺩﻭﺳﺖ ﻣﻰﺩﺍﺭﺩ ﮐﻪ ﻫﻤﻪ ﺑﺸﺮ ﺭﺍ ﭼﻮﻥ‬

‫ﻳﮏ ﺭﻭﺡ ﻭ ﻳﮏ ﺗﻦ ﺑﺒﻴﻨﺪ ‪( .‬‬

‫ﺗﺎ ﺭﻭﺯﻯ ﮐﻪ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻧﻰ ﻗﺎﺋﻞ ﺑﻪ ﻭﺣﺪﺕ ﺫﺍﺗﻰ ﺍﺑﻨﺎء ﺑﺸﺮ ﻧﮕﺮﺩﻧﺪ ﻧﺨﻮﺍﻫﻨﺪ‬

‫ﺗﻮﺍﻧﺴﺖ ﺑﺮ ﻣﺸﮑﻼﺗﻰ ﮐﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺎ ﺁﻥ ﺩﺭﮔﻴﺮﻧﺪ ﻓﺎﺋﻖ ﺁﻳﻨﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﺁﻥ‬

‫ﺣﻞ ﻣﺴﺎﺋﻞ ﺁﻳﻨﺪﻩ ﺩﻭﺭﺗﺮ ﺗﻮﻓﻴﻖ ﺣﺎﺻﻞ ﮐﻨﻨﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﺄﮐﻴﺪ‬ ‫ﮐﻪ ﺩﺭ ّ‬ ‫ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ‪ ... " :‬ﺍﻳﻦ ﺍﺻﻼﺡ ﻭ ﺭﺍﺣﺖ ﻇﺎﻫﺮ ﻧﺸﻮﺩ ﻣﮕﺮ ﺑﻪ ﺍﺗّﺤﺎﺩ‬

‫ﻣﺘﺤﺪ ﺟﻬﺎﻧﻰ ﻗﺎﺩﺭ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻓﺮﺯﻧﺪﺍﻥ‬ ‫ﺍﺗﻔﺎﻕ ‪ ( ٥٧ ) " ...‬ﻓﻘﻂ ﻳﮏ ﺟﺎﻣﻌﮥ ّ‬ ‫ﻭ ّ‬ ‫ﺣﺲ ﺍﻋﺘﻤﺎﺩ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﺩﺭﻭﻧﻰ ﺭﺍ ﺗﺄﻣﻴﻦ ﮐﻨﺪ ﮐﻪ ﻭﺻﻔﺶ ﺩﺭ‬ ‫ﺧﻮﻳﺶ ﺁﻥ ﭼﻨﺎﻥ ّ‬

‫ﻳﮑﻰ ﺍﺯ ﺍﺩﻋﻴﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺳﺎﺣﺖ ﻗﺪﺱ ﺍﻟﻬﻰ ﺁﻣﺪﻩ ﺍﺳﺖ ‪:‬‬

‫ﺃﻣﺮﺕ ِ ِﺑﻪ‬ ‫ﻋﻠﻴﻬﻢ‬ ‫ﺫﮐﺮﮎ َﻭ َ ِ ِ‬ ‫" ُ ‪‬‬ ‫ﺟﻮﺍﻫﺮ َ ‪َ ‬‬ ‫ﺑﺪﺍﺋﻊ ِ ْ ِ َ‬ ‫َ َ‬ ‫ﻣﻦ َ ْ ِ َ‬ ‫ﻓﻀﻠﮏ َ َ ْ ِ ْ‬ ‫ﺛﻨﺎ‪‬ﮏ ﻫﺬﺍ ِ ْ‬ ‫ﻋﺒﺎﺩﮎ ِ ْ‬ ‫ﮐﻞ ﻣﺎ َ ْ َ‬ ‫ﻣﻦ َ ِ‬

‫ﻣﻦ ِ ْ ِ‬ ‫ﺃﻧﻔﺴﻬﻢ ‪( ٥٨ ) " ...‬‬ ‫ﺑﺬﻟﮏ ٕﺍﻟﻰ َ َ ‪‬‬ ‫َِ ْ َ ُ ‪‬‬ ‫ﻟﻴﺼﻌﺪﻥ ِ ِ َ‬ ‫ﻋﺮﻓﺎﻥ ْ ُ ِ ِ ْ‬ ‫ﮐﻴﻨﻮﻧﻴﺎﺗﻬﻢ ِ ْ‬ ‫ﻣﻘﺮ ﺍﻟّﺬﻯ ُﺧِﻠَﻖ ﻓﻰ َ ْ ‪ْ ِ ِ ‬‬ ‫ﺑﻪ‬

‫) ﺁﻧﭽﻪ ﺑﻪ ﺑﻨﺪﮔﺎﻥ ﺍﺯ ﺫﮐﺮ ﻭ ﺛﻨﺎ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ ﺍﺯ ﻓﻀﻞ ﻭ ﺑﺨﺸﺶ ﺍﻭﺳﺖ ﺗﺎ ﺑﻮﺳﻴﻠﻪ ﺁﻥ ﺍﺫﮐﺎﺭ‬

‫ﻣﻘﺎﻣﻰ ﺍﺯ ﻋﺮﻓﺎﻥ ﺣﻖ ﮐﻪ ﺩﺭ ﻭﺟﻮﺩﺷﺎﻥ ﺧﻠﻖ ﻓﺮﻣﻮﺩﻩ ﻓﺎﺋﺰ ﺷﻮﻧﺪ (‬

‫ﮔﺮﭼﻪ ﺍﻳﻦ ﮔﻔﺘﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺣﺎﻭﻯ ﺗﻨﺎﻗﻀﻰ ﺑﻪ ﻧﻈﺮ ﺁﻳﺪ ﻭﻟﻴﮑﻦ ﺩﺭ ﻭﺍﻗﻊ ﺑﻴﻦ‬

‫ﺗﺤﻘﻖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺗﻨﺎﻗﻀﻰ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺗﺎ ﻭﺣﺪﺕ ﺣﻘﻴﻘﻰ‬ ‫ﺷﻨﺎﺳﺎﺋﻰ ﺧﻮﺩ ﻭ‬ ‫ّ‬

‫ﮐﺎﻣﻼ‬ ‫ﻣﺘﻨﻮﻉ ﻓﺮﺩﻯ ﺧﻮﻳﺶ ﺭﺍ‬ ‫ﺑﺪﺳﺖ ﻧﻴﺎﻳﺪ ﺑﺸﺮ ﻧﺨﻮﺍﻫﺪ ﺗﻮﺍﻧﺴﺖ‬ ‫ً‬ ‫ﺧﺼﻮﺻﻴﺎﺕ ّ‬ ‫ّ‬

‫ﭘﺮﻭﺭﺵ ﺩﻫﺪ ‪ .‬ﻫﻤﮥ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺑﺮﺍﻯ ﻭﺻﻮﻝ ﺑﻪ ﺍﻳﻦ ﻫﺪﻑ ﻳﻌﻨﻰ‬

‫ﺗﺤّﻘﻖ ﺭﻭﺯﻯ ﮐﻪ ﻓﻘﻂ ﻳﮏ ﮔﻠﻪ ﻭ ﻳﮏ ﺷﺒﺎﻥ ) ‪ ( ٥٩‬ﺑﺎﺷﺪ ﺧﺪﻣﺖ ﮐﺮﺩﻩﺍﻧﺪ ‪.‬‬ ‫ﺹ ‪٤١‬‬

‫ﺗﻤﺪﻥ ﺍﺳﺖ ﮐﻪ ﺍﻳﻨﮏ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻭﺻﻮﻝ ﺑﺪﻳﻦ ﻫﺪﻑ ﺁﻥ ﻣﺮﺣﻠﻪ ﺍﺯ ّ‬

‫ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﺳﺘﺎﻧﮥ ﻭﺭﻭﺩ ﺑﻪ ﺁﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ‪.‬‬

‫ﻳﮑﻰ ﺍﺯ ﭘﺮ ﻣﻌﻨﺎﺗﺮﻳﻦ ﺗﻤﺜﻴﻼﺗﻰ ﮐﻪ ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻠﮑﻪ ﺍﺯ‬

‫ﻗﺒﻞ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻧﻴﺰ ﻣﺬﮐﻮﺭ ﺑﻮﺩﻩ ﻣﻘﺎﻳﺴﻪ ﻧﺸﻮ ﻭ ﻧﻤﺎﻯ ﻣﺠﻤﻮﻋﮥ ﻋﺎﻟﻢ‬

‫ﺗﺮﻗﻰ ﻭ ﺗﮑﺎﻣﻞ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺑﺎ ﻣﺮﺍﺣﻞ ﺗﮑﺎﻣﻞ ﻓﺮﺩﻯ ﺑﺸﺮ ﺍﺳﺖ ‪ .‬ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺭﺍﻩ ّ‬

‫ﺧﻮﺩ ﻣﺮﺍﺗﺐ ﻣﺨﺘﻠﻔﻰ ﺭﺍ ﭘﻴﻤﻮﺩﻩ ﺍﺳﺖ ﮐﻪ ﻳﺎﺩﺁﻭﺭ ﺩﻭﺭﺍﻥ ﻧﻮﺯﺍﺩﻯ ‪ ،‬ﮐﻮﺩﮐﻰ ‪ ،‬ﺟﻮﺍﻧﻰ ‪،‬‬

‫ﺑﻠﻮﻍ ﻭ ﭘﺨﺘﮕﻰ ﻳﮏ ﻓﺮﺩ ﺍﺳﺖ ‪ .‬ﺍﮐﻨﻮﻥ ﻣﺎ ﺷﺎﻫﺪ ﺁﻏﺎﺯ ﻣﺮﺣﻠﮥ ﺑﻠﻮﻍ ﺟﻤﻌﻰ ﻋﺎﻟﻢ‬

‫ﻗﺎﺑﻠﻴﺖ ﻫﺎﻯ ﻧﻮﻳﻨﻰ ﺧﻮﺍﻫﺪ‬ ‫ﺑﺸﺮﻳﺖ ﻫﺴﺘﻴﻢ ‪ ،‬ﺩﻭﺭﻩﺍﻯ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺷﮑﻔﺖ ﻭ ﻓﺮﺻﺖ ﻫﺎﻯ ﺟﺪﻳﺪ ﻭ ﺑﻰﺳﺎﺑﻘﻪﺍﻯ ﻧﻤﻮﺩﺍﺭ ﺧﻮﺍﻫﺪ ﺷﺪ ﮐﻪ ﻣﺎ ﺍﮐﻨﻮﻥ ﻓﻘﻂ‬

‫ﺑﻪ ﺍﻧﺪﮐﻰ ﺍﺯ ﺁﻥ ﺁﮔﺎﻫﻰ ﺩﺍﺭﻳﻢ ‪( ٦٠ ) .‬‬

‫ﺑﺎ ﭼﻨﻴﻦ ﺯﻣﻴﻨﮥ ﻓﮑﺮﻯ ﺩﺭﮎ ﺍﻳﻦ ﮐﻪ ﭼﺮﺍ ﺩﺭ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺍﺻﻞ‬

‫ﺍﻭﻟﻮﻳﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﺩﺷﻮﺍﺭ ﻧﻴﺴﺖ ‪ .‬ﺍﺻﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ‬ ‫ﻭﺣﺪﺕ ﻭ ﻳﮕﺎﻧﮕﻰ‬ ‫ّ‬

‫ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻋﺼﺮﻯ ﮐﻪ ﺍﮐﻨﻮﻥ ﺁﻏﺎﺯ ﻣﻰﮔﺮﺩﺩ ﺑﻪ ﻣﻨﺰﻟﮥ ﺁﻫﻨﮓ ﺍﺻﻠﻰ ﻳﮏ ﻗﻄﻌﮥ‬ ‫ﻣﻮﺳﻴﻘﻰ ﺍﺳﺖ ﮐﻪ ﭘﻴﻮﺳﺘﻪ ﺗﮑﺮﺍﺭ ﻣﻰﺷﻮﺩ ﻭ ﻣﺎﻧﻨﺪ ﻣﻌﻴﺎﺭ ﻭ ﻣﻘﻴﺎﺳﻰ ﺍﺳﺖ ﮐﻪ‬

‫ﺑﺎﻳﺪ ﻫﻤﮥ ﻧﻈﺮﻫﺎ ﻭ ﭘﻴﺸﻨﻬﺎﺩﻫﺎﻯ ﻣﺮﺑﻮﻁ ﺑﻪ ﺑﻬﺒﻮﺩ ﺍﻭﺿﺎﻉ ﺑﺸﺮ ﺭﺍ ﺑﺎ ﺁﻥ ﺳﻨﺠﻴﺪ ﻭ‬ ‫ﺁﺯﻣﺎﻳﺶ ﮐﺮﺩ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﺄﮐﻴﺪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﻧﻮﻉ ﻭﺍﺣﺪ ﺍﺳﺖ ﻭ‬

‫ﻧﻈﺮﺍﺕ ﮐﻬﻨﻪ ﻣﺒﻨﻰ ﺑﺮ ﺍﻳﻨﮑﻪ ﻗﻮﻡ ﻳﺎ ﻧﮋﺍﺩﻯ ﺑﺮ ﺍﻗﻮﺍﻡ ﻭ ﻧﮋﺍﺩﻫﺎﻯ ﺩﻳﮕﺮ ﺑﺮﺗﺮﻯ ﺩﺍﺭﺩ‬

‫ﻋﺎﺭﻯ ﺍﺯ ﭘﺎﻳﻪ ﻭ ﺍﺳﺎﺱ ﺍﺳﺖ ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺗﺮﺗﻴﺐ ﭼﻮﻥ ﻫﻤﮥ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﻰ ﺑﻪ ﻣﻨﺰﻟﮥ‬

‫ﻣﺸﻴﺖ ﻭﺍﺣﺪ ﺍﻟﻬﻰ ﮐﻤﺮ ﺑﺴﺘﻪﺍﻧﺪ ‪ ،‬ﺗﻌﺎﻟﻴﻤﺸﺎﻥ ﺑﻪ‬ ‫ﻋﻤﺎﻟﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻪ ﺗﻨﻔﻴﺬ ّ‬ ‫ّ‬ ‫ﺣﻖ ﮐﻠّ​ّﻴﮥ ﺁﻥ ﺳﻨﻦ‬ ‫ﻋﻤﻮﻡ ﺑﺸﺮ ّ‬ ‫ﺗﻌﻠﻖ ﺩﺍﺭﺩ ﻭ ﻫﺮ ﻓﺮﺩﻯ ﺑﺮ ﺭﻭﻯ ﺯﻣﻴﻦ ﻭﺍﺭﺙ ﺑﺮ ّ‬

‫ﻣﻀﺮ ﺑﻪ ﻣﺼﺎﻟﺢ ﺟﺎﻣﻌﻪ‬ ‫ﺗﻌﺼﺐ ﻫﻢ‬ ‫ّ‬ ‫ﺭﻭﺣﺎﻧﻰ ﺍﺳﺖ ‪ .‬ﺍﺻﺮﺍﺭ ﻭ ﺍﺑﺮﺍﻡ ﺩﺭ ﻣﻮﺭﺩ ﻫﺮ ﮔﻮﻧﻪ ّ‬ ‫ﺹ ‪٤٢‬‬

‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩ ﺗﻨﺎﻗﺾ ﺩﺍﺭﺩ ‪.‬‬ ‫ﺍﺳﺖ ﻭ ﻫﻢ ﺑﺎ ﺁﻧﭽﻪ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﻋﺼﺮ ّ‬ ‫ﺗﻮﺟﻪ ﻧﻤﺎﺋﻴﺪ ﻭ ﺑﻪ ﻧﻮﺭ‬ ‫ﺍﺗﺤﺎﺩ ّ‬ ‫" ﺍﻯ ﺍﺣﺰﺍﺏ ﻣﺨﺘﻠﻔﻪ ﺑﻪ ّ‬

‫ﻣﻘﺮﻯ ﺣﺎﺿﺮ ﺷﻮﻳﺪ ﻭ ﺁﻧﭽﻪ‬ ‫ﻣﻨﻮﺭ ﮔﺮﺩﻳﺪ ﻟﻮﺟﻪ ﺍ‪ ‬ﺩﺭ ّ‬ ‫ﺍﺗﻔﺎﻕ ّ‬ ‫ّ‬

‫ﺷﮑﻰ ﻧﻴﺴﺖ ﺟﻤﻴﻊ‬ ‫ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺍﺳﺖ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﻳﺪ ‪ّ ...‬‬

‫ﻣﺘﻮﺟﻬﻨﺪ ﻭ ﺑﻪ ﺍﻣﺮ ﺣﻖ ﻋﺎﻣﻞ ﻧﻈﺮ ﺑﻪ‬ ‫ﺍﺣﺰﺍﺏ ﺑﻪ ﺍﻓﻖ ﺍﻋﻠﻰ‬ ‫ّ‬

‫ﮐﻞ ﻣﻦ‬ ‫ﻣﻘﺘﻀﻴﺎﺕ ﻋﺼﺮ ﺍﻭﺍﻣﺮ ﻭ ﺍﺣﮑﺎﻡ ﻣﺨﺘﻠﻒ ﺷﺪﻩ ﻭ ﻟﮑﻦ ّ‬

‫ﻋﻨﺪ ﺍ‪ ‬ﺑﻮﺩﻩ ﻭ ﺍﺯ ﻧﺰﺩ ﺍﻭ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺍﻣﻮﺭ ﻫﻢ ﺍﺯ‬

‫ﻋﻨﺎﺩ ﻇﺎﻫﺮ ﮔﺸﺘﻪ ﺑﺎﺭﻯ ﺑﻌﻀﺪ ﺍﻳﻘﺎﻥ ﺍﺻﻨﺎﻡ ﺍﻭﻫﺎﻡ ﻭ ﺍﺧﺘﻼﻑ ﺭﺍ ﺑﺸﮑﻨﻴﺪ ‪( ٦١ ) " ...‬‬

‫ﺗﺄﮐﻴﺪ ﺩﺭ ﻣﻮﺭﺩ ﻭﺣﺪﺕ ﻭ ﻳﮕﺎﻧﮕﻰ ﺩﺭ ﺳﺮﺍﺳﺮ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﭼﺸﻢ ﻣﻰﺧﻮﺭﺩ ‪:‬‬ ‫" ﺳﺮﺍﭘﺮﺩﮤ ﻳﮕﺎﻧﮕﻰ ﺑﻠﻨﺪ ﺷﺪ ﺑﻪ ﭼﺸﻢ ﺑﻴﮕﺎﻧﮕﺎﻥ ﻳﮑﺪﻳﮕﺮ‬

‫ﺍﻟﺮﻳﺤﺎﻥ "‬ ‫ﮐﻠﻬﺎ‬ ‫ﺭﺍ ﻧﺒﻴﻨﻴﺪ ‪ " ، "...‬ﻋﺎﺷﺮﻭﺍ ﻣﻊ ﺍﻻﺩﻳﺎﻥ ّ‬ ‫ﺑﺎﻟﺮﻭﺡ ﻭ ّ‬ ‫ّ‬

‫ﺻﻤﻴﻤﻴﺖ ﺑﺎ ﭘﻴﺮﻭﺍﻥ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻣﻌﺎﺷﺮﺕ ﮐﻨﻴﺪ ‪ ( .‬ﻭ ﻧﻴﺰ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫) ﺑﺎ ﺷﺎﺩﻯ ﻭ‬ ‫ّ‬ ‫" ‪ ...‬ﻫﻤﻪ ﺑﺎﺭ ﻳﮏ ﺩﺍﺭﻳﺪ ﻭ ﺑﺮﮒ ﻳﮏ ﺷﺎﺧﺴﺎﺭ ‪( ٦٤ - ٦٣ - ٦٢ ) " .‬‬

‫ﺗﮑﺎﻣﻞ ﺳﺎﺯﻣﺎﻥ ﺍﺟﺘﻤﺎﻋﻰ ﻣﺴﺘﻠﺰﻡ ﻭﺭﻭﺩ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﻣﺮﺣﻠﮥ ﺻﺒﺎﻭﺕ ﺑﻪ‬

‫ﻣﺮﺣﻠﮥ ﺑﻠﻮﻍ ﺍﺳﺖ ‪ .‬ﺑﺸﺮ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﺭﺍ ﺍﺯ ﻭﺍﺣﺪ ﺧﺎﻧﻮﺍﺩﻩ ‪ ،‬ﺩﺭ ﺻﻮﺭ ﮔﻮﻧﺎﮔﻮﻧﺶ ‪،‬‬ ‫ﺗﺸﮑﻞ ﻗﻮﻡ ‪ ،‬ﻗﺒﻴﻠﻪ ‪،‬‬ ‫ﻘﻴﺖ ﺑﻴﺶ ﻭ ﮐﻢ ﺗﻮﺍﻧﺴﺘﻪ ﺍﺳﺖ ﻣﺮﺍﺣﻞ‬ ‫ّ‬ ‫ﺷﺮﻭﻉ ﮐﺮﺩﻩ ﻭ ﺑﺎ ّ‬ ‫ﻣﻮﻓ ّ‬

‫ﺟﺎﻣﻌﮥ ﺷﻬﺮﻧﺸﻴﻦ ﻭ ﺳﺮﺍﻧﺠﺎﻡ‬ ‫ﻣﻠﺖ ﺭﺍ ﻃﻰ ﮐﻨﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎﻋﻰ‬ ‫ﺗﺸﮑﻞ ّ‬ ‫ّ‬ ‫ﮐﻪ ﺑﻪ ﺗﺪﺭﻳﺞ ﻭﺳﻴﻊﺗﺮ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﭘﻴﭽﻴﺪﻩﺗﺮ ﻣﻰﺷﻮﺩ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﻧﻬﺎﻧﻰ ﺑﺸﺮ‬ ‫ﻣﻮﻗﻌﻴﺖ ﻻﺯﻡ ﺭﺍ ﺑﺮﺍﻯ ﺑﺮﻭﺯ ﻭ ﺗﻮﺳﻌﻪ ﭘﻴﺪﺍ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺍﻳﻦ ﺗﻮﺳﻌﻪ ﻭ ﭘﻴﺸﺮﻓﺖ‬ ‫ّ‬

‫ﺹ ‪٤٣‬‬

‫ﺑﻪ ﻧﻮﺑﻪ ﺧﻮﺩ ﺑﺎﻋﺚ ﺗﻐﻴﻴﺮ ﻣﺪﺍﻭﻡ ﺩﺭ ﺑﺎﻓﺖ ﺟﺎﻣﻌﻪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﻪ ﺑﻠﻮﻍ‬

‫ﮐﻠﻰ ﺩﺭ ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳﺖ ‪ .‬ﺗﻐﻴﻴﺮﻯ ﮐﻪ‬ ‫ﺭﺳﻴﺪﻥ ﻋﺎﻟﻢ‬ ‫ﺑﺸﺮﻳﺖ ﻣﺴﺘﻠﺰﻡ ﺗﻐﻴﻴﺮ ّ‬ ‫ّ‬ ‫ﺑﺎﻳﺪ ﻫﻤﮥ ﺍﻧﻮﺍﻉ ﮔﻮﻧﮕﻴﻬﺎﻯ ﺑﺸﺮ ﺭﺍ ﺩﺭ ﺑﺮ ﮔﻴﺮﺩ ﻭ ﺍﺯ ﺍﻧﻮﺍﻉ ﻣﺨﺘﻠﻒ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﻭ‬

‫ﺑﻴﻨﺶ ﻫﺎ ﮐﻪ ﺩﺭ ﻃﻲ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ ﺗﺠﺮﺑﮥ ﻓﺮﻫﻨﮕﻰ ﺗﻠﻄﻴﻒ ﺷﺪﻩﺍﻧﺪ ﺑﻬﺮﻩ ﺟﻮﻳﺪ ‪.‬‬ ‫ّ‬ ‫ﮐﻞ ﺑﻪ‬ ‫" ﺍﻣﺮﻭﺯ ﺭﻭﺯ ﻓﻀﻞ ﺍﻋﻈﻢ ﻭ ﻓﻴﺾ ﺍﮐﺒﺮ ﺍﺳﺖ ﺑﺎﻳﺪ ّ‬ ‫ﻇﻞ ﺳﺪﺭﮤ ﻋﻨﺎﻳﺖ ﺍﻟﻬﻰ ﺳﺎﮐﻦ ﻭ‬ ‫ﺍﺗﻔﺎﻕ ﺩﺭ ّ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﮐﻤﺎﻝ ّ‬

‫ﻣﺴﺘﺮﻳﺢ ﺑﺎﺷﻨﺪ ‪ ...‬ﺯﻭﺩ ﺍﺳﺖ ﺑﺴﺎﻁ ﻋﺎﻟﻢ ﺟﻤﻊ ﺷﻮﺩ ﻭ ﺑﺴﺎﻁ‬

‫ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ ‪( ٦٥ ) " ...‬‬ ‫ﺭﺑﮏ ﻟﻬﻮ‬ ‫ﺍﻟﺤﻖ ّ‬ ‫ﺩﻳﮕﺮ ﮔﺴﺘﺮﺩﻩ ﮔﺮﺩﺩ ّ‬ ‫ّ‬ ‫ﺍﻥ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﺼﺮﻳﺢ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻣﻬﻤﺘﺮﻳﻦ ﻭﺳﻴﻠﻪ ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ ﺗﻐﻴﻴﺮ‬

‫ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺭﺳﻴﺪﻥ ﺑﻪ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﺮﻗﺮﺍﺭﻯ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﺩﺭ ﺍﻣﻮﺭ‬

‫ﺟﺎﻣﻌﮥ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺍﺯ ﺍﺭﮐﺎﻥ ﺍﺻﻠﻰ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺤﺴﻮﺏ ﻣﻰﺷﻮﺩ‬

‫‪.‬‬

‫" ﺳﺮﺍﺝ ﻋﺒﺎﺩ ﺩﺍﺩ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺑﺒﺎﺩﻫﺎﻯ ﻣﺨﺎﻟﻒ ﻇﻠﻢ ﻭ‬

‫ﺍﺗﺤﺎﺩ ﺍﺳﺖ‬ ‫ﺍﻋﺘﺴﺎﻑ ﺧﺎﻣﻮﺵ ﻣﻨﻤﺎﺋﻴﺪ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ﻇﻬﻮﺭ ّ‬ ‫ﻣﻮﺍﺝ ﺩﻓﺎﺗﺮ‬ ‫ﺑﻴﻦ ﻋﺒﺎﺩ ‪ .‬ﺩﺭ ﺍﻳﻦ ﮐﻠﻤﻪ ﻋﻠﻴﺎ ﺑﺤﺮ ﺣﮑﻤﺖ ﺍﻟﻬﻰ ّ‬

‫ﻋﺎﻟﻢ ﺗﻔﺴﻴﺮ ﺁﻥ ﺭﺍ ﮐﻔﺎﻳﺖ ﻧﻨﻤﺎﻳﺪ ‪( ٦٦ ) " ...‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺁﺛﺎﺭ ﺑﻌﺪﻯ ﺧﻮﻳﺶ ﺍﻳﻦ ﺍﺻﻞ ﺭﺍ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺑﻠﻮﻍ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﻧﺤﻮﻯ ﺻﺮﻳﺢ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ‪:‬‬ ‫ﺗﺮﻗﻰ‬ ‫" ﺍﻧﺎﺙ ﻭ ﺫﮐﻮﺭ ﻋﻨﺪ ﺍ‪ ‬ﻭﺍﺣﺪ ﺑﻮﺩﻩ " ) ‪ ( ٦٧‬ﻭ ﺍﺯ ﻟﻮﺍﺯﻡ ﺿﺮﻭﺭﻯ ّ‬

‫ﺗﻤﺪﻥ ﺁﻥ ﮐﻪ ﺍﻧﺘﻈﺎﻡ ﺍﻣﻮﺭ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺎﻳﺪ ﺑﺮ ﺍﺳﺎﺱ ﺍﺟﺮﺍﻯ ﺍﻳﻦ ﺍﺻﻞ ﺑﺎﺷﺪ ‪.‬‬ ‫ﻭ ﭘﻴﺸﺮﻓﺖ ّ‬ ‫ﺹ ‪٤٤‬‬

‫ﺗﻌﻠﻖ ﺩﺍﺭﺩ ﻧﻪ ﻓﻘﻂ ﺑﻪ ﻳﮏ ﻗﻮﻡ ﺧﺎﺹ ‪ .‬ﭘﺎﺩﺍﺵ‬ ‫ﻣﻨﺎﺑﻊ ﻃﺒﻴﻌﻰ ﮐﺮﮤ ﺧﺎﮎ ﺑﻪ ﻫﻤﮥ ﺑﺸﺮ ّ‬

‫ﺍﻓﺮﺍﺩ ﺑﻪ ﻣﻴﺰﺍﻥ ﺳﻌﻰ ﻭ ﮐﻮﺷﺶ ﺁﻧﺎﻥ ﺩﺭ ﺭﺍﻩ ﺑﻬﺒﻮﺩ ﺭﻓﺎﻩ ﺍﻗﺘﺼﺎﺩﻯ ﻋﻤﻮﻡ ﺟﺎﻣﻌﻪ‬ ‫ﺑﺴﺘﮕﻰ ﺩﺍﺭﺩ ‪ ،‬ﻭﻟﻰ ﺛﺮﻭﺕ ﻭ ﻓﻘﺮ ﻣﻔﺮﻁ ﮐﻪ ﺍﻣﺮﻭﺯ ﮔﺮﻳﺒﺎﻥ ﮔﻴﺮ ﺑﻴﺸﺘﺮ ﻣﻠﻞ ﺭﻭﻯ‬

‫ﺯﻣﻴﻦ ﺍﺳﺖ ﺑﺎﻳﺪ ﻗﻄﻊ ﻧﻈﺮ ﺍﺯ ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ﺣﺎﮐﻢ ﺑﺮ ﺍﻳﻦ ﻣﻠﻞ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ‬ ‫ﺷﻮﺩ ‪.‬‬

‫ﺹ ‪٤٥‬‬

‫‪٩‬‬

‫ﺍﺑﻼﻍ ﭘﻴﺎﻡ ﺑﻪ ﺳﻼﻃﻴﻦ‬

‫ﺁﻧﭽﻪ ﺗﺎ ﮐﻨﻮﻥ ﻣﺬﮐﻮﺭ ﺁﻣﺪ ﺍﺯ ﺁﺛﺎﺭﻯ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺍﻏﻠﺐ ﺩﺭ ﺳﺨﺖﺗﺮﻳﻦ‬

‫ﺷﺮﺍﻳﻂ ﺯﻧﺪﮔﻰ ﻭ ﺑﻪ ﻫﻨﮕﺎﻣﻰ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺍﻃﺮﺍﻓﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺩﺭ ﺗﺤﺖ ﻓﺸﺎﺭ‬

‫ﺗﻀﻴﻴﻘﺎﺕ ﺑﻮﺩﻧﺪ ﺍﺯ ﻗﻠﻢ ﻣﺒﺎﺭﮐﺶ ﺻﺎﺩﺭ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﺍﻧﺪﮐﻰ ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ‬

‫ﺗﺒﻌﻴﺪﺷﺪﮔﺎﻥ ﺑﻪ ﺍﺳﻼﻣﺒﻮﻝ ﺁﺷﮑﺎﺭ ﮔﺮﺩﻳﺪ ﮐﻪ ﺍﺣﺘﺮﺍﻣﺎﺕ ﺳﺮﺷﺎﺭﻯ ﮐﻪ ﻧﺴﺒﺖ ﺑﻪ‬

‫ﻣﺪﺗﻰ ﮐﻮﺗﺎﻩ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻫﻨﮕﺎﻡ ﻋﺰﻳﻤﺖ ﺍﺯ ﺑﻐﺪﺍﺩ ﺑﻪ ﻋﻤﻞ ﺁﻣﺪﻩ ﺑﻮﺩ ﻓﻘﻂ ﺑﺮﺍﻯ ّ‬

‫ﺑﻮﺩﻩ ﺍﺳﺖ ‪ .‬ﺗﺼﻤﻴﻢ ﺍﻭﻟﻴﺎﻯ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﻣﺒﻨﻰ ﺑﺮ ﺍﻳﻨﮑﻪ ﭘﻴﺸﻮﺍﻯ " ﺑﺎﺑﻴﺎﻥ " ﻭ‬

‫ﺍﺻﺤﺎﺑﺸﺎﻥ ﺭﺍ ﺩﺭ ﻋﻮﺽ ﺗﺒﻌﻴﺪ ﺑﻪ ﺍﻳﺎﻟﺘﻰ ﺩﻭﺭﺍﻓﺘﺎﺩﻩ ﺑﻪ ﭘﺎﻳﺘﺨﺖ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﻣﻨﺘﻘﻞ‬

‫ﮐﻨﻨﺪ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺣﮑﻮﻣﺖ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﺩﭼﺎﺭ ﻭﺣﺸﺖ ﮐﺮﺩ ‪ ( ٦٨ ) .‬ﺳﻔﻴﺮ‬

‫ﺍﻳﺮﺍﻥ ﺍﺯ ﺑﻴﻢ ﺍﻳﻦ ﮐﻪ ﻭﻗﺎﻳﻊ ﺑﻐﺪﺍﺩ ﺗﮑﺮﺍﺭ ﺷﻮﺩ ﻭ ﺍﻳﻦ ﺑﺎﺭ ﻧﻪ ﺗﻨﻬﺎ ﻫﻢ ﻓﮑﺮﻯ ﻭ‬

‫ﺷﺨﺼﻴﺖ ﻫﺎﻯ ﺑﺎﻧﻔﻮﺫ ﺩﻭﻟﺖ ﺗﺮﮎ ﺑﻠﮑﻪ ﺑﻴﻌﺖ ﻭ ﺣﻤﺎﻳﺖ ﺁﻧﺎﻥ ﺭﺍ ﻧﻴﺰ‬ ‫ﭘﺸﺘﻴﺒﺎﻧﻰ‬ ‫ّ‬

‫ﻣﺼﺮﺍﻧﻪ ﺍﻋﺰﺍﻡ ﺗﺒﻌﻴﺪﺷﺪﮔﺎﻥ ﺭﺍ ﺑﻪ ﻧﻘﻄﮥ ﺩﻭﺭﺗﺮﻯ ﺍﺯ ﻗﻠﻤﺮﻭ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ‬ ‫ﺟﻠﺐ ﻧﻤﺎﻳﺪ ‪،‬‬ ‫ّ‬

‫ﻋﺜﻤﺎﻧﻰ ﺧﻮﺍﺳﺘﺎﺭ ﮔﺮﺩﻳﺪ ‪ .‬ﺩﻟﻴﻞ ﺍﻭ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺍﻧﺘﺸﺎﺭ ﭘﻴﺎﻡ ﺩﻳﻨﻰ ﺟﺪﻳﺪ ﺩﺭ‬

‫ﭘﺎﻳﺘﺨﺖ ﻣﻤﮑﻦ ﺑﻮﺩ ﻋﻮﺍﻗﺐ ﺳﻴﺎﺳﻰ ﻭ ﻣﺬﻫﺒﻰ ﻧﺎﻣﻄﻠﻮﺏ ﺑﺮﺍﻯ ﻫﺮ ﺩﻭ ﺣﮑﻮﻣﺖ ﺑﻪ ﺑﺎﺭ ﺁﻭﺭﺩ ‪.‬‬ ‫ﺍﺑﺘﺪﺍ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﭼﻨﻴﻦ ﺍﺻﺮﺍﺭﻯ ﺷﺪﻳﺪﴽ ﻣﻘﺎﻭﻣﺖ ﻭﺭﺯﻳﺪ ‪.‬‬

‫ﻋﺎﻟﻰ ﭘﺎﺷﺎ ‪ ،‬ﺻﺪﺭ ﺍﻋﻈﻢ ‪ ،‬ﻋﻘﻴﺪﮤ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﺎﺭﮤ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﻣﺄﻣﻮﺭﺍﻥ‬ ‫ﺹ ‪٤٦‬‬

‫ﺳﻴﺎﺳﻰ ﻏﺮﺏ ﭼﻨﻴﻦ ﺍﻇﻬﺎﺭ ﻧﻤﻮﺩﻩ ﺑﻮﺩ " ﺍﻳﺸﺎﻥ ﻓﺮﺩﻯ ﺑﺴﻴﺎﺭ ﻋﺎﻟﻴﻘﺪﺭ ‪ ،‬ﺑﺎ ﺭﻓﺘﺎﺭﻯ‬

‫ﻧﻤﻮﻧﻪ ﻭ ﺩﺭ ﮐﻤﺎﻝ ﺍﻋﺘﺪﺍﻝ ﻭ‬ ‫ﻣﻌﺰﺯ ﻭ ﻣﺤﺘﺮﻡ ﻣﻰﺑﺎﺷﻨﺪ " ‪ .‬ﺑﻪ ﻋﻘﻴﺪﮤ‬ ‫ّ‬ ‫ﺷﺨﺼﻴﺘﻰ ﺑﺴﻴﺎﺭ ّ‬

‫ﺍﻳﻦ ﻭﺯﻳﺮ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ " ‬ﺳﺰﺍﻭﺍﺭ ﻧﻬﺎﻳﺖ ﺍﺣﺘﺮﺍﻡ ﺍﺳﺖ " ﺯﻳﺮﺍ ﺧﺼﻮﻣﺖ‬ ‫ﻣﺬﻫﺒﻰ ﺭﺍ ﮐﻪ ﺑﺎﻋﺚ ﺟﺪﺍﺋﻰ ﺑﻴﻦ ﻣﻠﻞ ﻣﺴﻴﺤﻰ ﻭ ﻳﻬﻮﺩﻯ ﻭ ﻣﺴﻠﻤﺎﻥ ﺗﺎﺑﻊ‬

‫ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﺍﺳﺖ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻣﻰﺩﺍﺭﺩ ‪( ٦٩ ) .‬‬

‫ﻇﻦ ﺩﺭ ﺍﺫﻫﺎﻥ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﺩﺭ‬ ‫ﻋﺎﻗﺒﺖ ﺑﻪ ﺗﺪﺭﻳﺞ ﺍﺣﺴﺎﺱ ﺭﻧﺠﺶ ﻭ ﺳﻮء ّ‬

‫ﺣﺪﻯ ﻧﻔﻮﺫ ﻳﺎﻓﺖ ‪ .‬ﺩﺭ ﭘﺎﻳﺘﺨﺖ ﻋﺜﻤﺎﻧﻰ ﻗﺪﺭﺕ ﺳﻴﺎﺳﻰ ﻭ‬ ‫ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﻋﺜﻤﺎﻧﻰ ﺗﺎ ّ‬ ‫ﺑﻘﻴﻪ ﻧﻔﻮﺳﻰ ﺑﻰ‬ ‫ﺍﻗﺘﺼﺎﺩﻯ ﺩﺭ ﺩﺳﺖ ﺩﺭﺑﺎﺭﻳﺎﻥ ﺑﻮﺩ ﮐﻪ ﻏﻴﺮ ﺍﺯ ّ‬ ‫ﻋﺪﻩﺍﻯ ﻣﻌﺪﻭﺩ ّ‬

‫ﮐﻔﺎﻳﺖ ﻳﺎ ﮐﻢ ﻟﻴﺎﻗﺖ ﺑﻮﺩﻧﺪ ‪ .‬ﻓﺴﺎﺩ ﻭ ﺍﺭﺗﺸﺎء ﻣﺎﻧﻨﺪ ﺭﻭﻏﻨﻰ ﺑﻮﺩ ﮐﻪ ﺑﺮﺍﻯ ﭼﺮﺧﺶ‬

‫ﺩﺳﺘﮕﺎﻩ ﺣﮑﻮﻣﺘﻰ ﺑﮑﺎﺭ ﻣﻰﺭﻓﺖ ‪ .‬ﭘﺎﻳﺘﺨﺖ ﻫﻤﭽﻮﻥ ﮐﻬﺮﺑﺎ ﮔﺮﻭﻩ ﻫﺎﻯ ﻣﺮﺩﻣﻰ ﺭﺍ ﮐﻪ‬

‫ﺍﺯ ﺍﻃﺮﺍﻑ ﻭ ﺍﮐﻨﺎﻑ ﺁﻥ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﻭ ﻣﺎﻭﺭﺍﻯ ﺁﻥ ﺩﺭ ﺟﺴﺘﺠﻮﻯ ﮐﺴﺐ ﺍﺣﺘﺮﺍﻡ ﻭ‬

‫ﺷﺨﺼﻴﺖ ﻣﻤﺘﺎﺯ‬ ‫ﺗﻮﻗﻊ ﻭ ﺍﻧﺘﻈﺎﺭ ﭼﻨﻴﻦ ﺑﻮﺩ ﮐﻪ ﻫﺮ‬ ‫ﻧﻔﻮﺫ ﺑﻮﺩﻧﺪ ﺑﻪ ﺧﻮﺩ ﺟﻠﺐ ﻣﻰﮐﺮﺩ ‪ّ .‬‬ ‫ّ‬

‫ﻭ ﺑﺮﺟﺴﺘﻪﺍﻯ ﮐﻪ ﺍﺯ ﺳﺎﻳﺮ ﻣﻤﺎﻟﮏ ﻳﺎ ﺍﺯ ﺳﺮﺯﻣﻴﻦﻫﺎﻯ ﻗﻠﻤﺮﻭ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﺑﻪ ﺍﺳﻼﻣﺒﻮﻝ‬ ‫ﻣﺠﺮﺩ ﻭﺭﻭﺩ ﺩﺭ ﺗﺎﻻﺭﻫﺎﻯ ﭘﺬﻳﺮﺍﺋﻰ ﺭﺟﺎﻝ ﻭ ﻭﺯﺭﺍء ﺩﺭﺑﺎﺭ‬ ‫ﻭﺍﺭﺩ ﻣﻰﺷﻮﺩ ﺑﻪ‬ ‫ّ‬

‫ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﺑﻪ ﺟﻤﻊ ﮐﺴﺎﻧﻰ ﺑﭙﻴﻮﻧﺪﺩ ﮐﻪ ﺩﺭ ﺻﺪﺩ ﺟﻠﺐ ﺣﻤﺎﻳﺖ ﻭ ﭘﺸﺘﻴﺒﺎﻧﻰ ﺍﻳﻦ‬ ‫ﺟﻤﻌﻴﺘﻰ ﺑﻪ ﻗﺪﺭ ﮔﺮﻭﻩ ﻫﺎﻯ ﺗﺒﻌﻴﺪﺷﺪﮔﺎﻥ‬ ‫ﺷﺨﺼﻴﺘﻬﺎ ﺑﻮﺩﻧﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﻫﻴﭻ‬ ‫ّ‬ ‫ّ‬

‫ﺳﻴﺎﺳﻰ ﺍﻳﺮﺍﻧﻰ ﮐﻪ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺩﺭ ﺭﻗﺎﺑﺖ ‪ ،‬ﻭ ﺑﻪ ﻣﻐﺎﻟﻄﻪ ﮐﺎﺭﻯ ﻭ ﻓﻘﺪﺍﻥ ﺍﺻﻮﻝ‬

‫ﺍﺧﻼﻗﻰ ﺯﺑﺎﻧﺰﺩ ﻋﻤﻮﻡ ﺑﻮﺩﻧﺪ ﺳﻮء ﺷﻬﺮﺕ ﻧﺪﺍﺷﺘﻨﺪ ‪.‬‬

‫ﻋﻠﻰ ﺭﻏﻢ ﺍﺿﻄﺮﺍﺏ ﻭ ﺗﺸﻮﻳﺶ ﻳﺎﺭﺍﻧﻰ ﮐﻪ ﺍﺻﺮﺍﺭ ﻣﻰﻭﺭﺯﻳﺪﻧﺪ ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪ ‬ﺍﺯ ﺩﺷﻤﻨﻰ ﻣﻮﺟﻮﺩ ﺑﻴﻦ ﺩﻭﻟﺖ ﻫﺎﻯ ﻋﺜﻤﺎﻧﻰ ﻭ ﺍﻳﺮﺍﻥ ﻭ ﺍﺣﺴﺎﺱ ﻫﻤﺪﺭﺩﻯ‬

‫ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﻭ ﻣﺮﺩﻡ ﻋﺜﻤﺎﻧﻰ ﻧﺴﺒﺖ ﺑﻪ ﺻﺪﻣﺎﺕ ﻭ ﻣﺼﺎﺋﺐ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﻧﻔﻊ ﺧﻮﺩ‬ ‫ﺹ ‪٤٧‬‬

‫ﺍﺳﺘﻔﺎﺩﻩ ﻓﺮﻣﺎﻳﻨﺪ ‪ ،‬ﺁﻥ ﺣﻀﺮﺕ ﻫﻤﻮﺍﺭﻩ ﻣﻰﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻫﻴﭻ ﮔﻮﻧﻪ ﺧﻮﺍﻫﺸﻰ‬

‫ﻋﺪﻩ ﺍﻯ ﺍﺯ ﻭﺯﻳﺮﺍﻥ ﺩﻭﻟﺖ ﺑﺮﺍﻯ ﻣﻼﻗﺎﺕ ﺩﺭ ﻣﺤﻞ ﺍﻗﺎﻣﺘﻰ ﮐﻪ‬ ‫ﺍﺯ ﮐﺴﻰ ﻧﺪﺍﺭﻧﺪ ‪ .‬ﮔﺮﭼﻪ ّ‬ ‫ﺑﻪ ﺍﻳﺸﺎﻥ ﺗﺨﺼﻴﺺ ﻳﺎﻓﺘﻪ ﺑﻮﺩ ﺣﺎﺿﺮ ﻣﻰﺷﺪﻧﺪ ﻭﻟﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺯ ﺍﻳﻦ‬

‫ﻓﺮﺻﺖ ﻫﺎ ﮐﻮﭼﮑﺘﺮﻳﻦ ﺍﺳﺘﻔﺎﺩﮤ ﺷﺨﺼﻰ ﻧﻤﻰﻧﻤﻮﺩﻧﺪ ‪ .‬ﺍﻳﺸﺎﻥ ﻣﻰﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﻪ‬

‫ﺗﻮﺟﻪ‬ ‫ﻣﻮﺟﺐ ﺩﻋﻮﺕ ﺳﻠﻄﺎﻥ ‪ ،‬ﻣﻘﻴﻢ ﺍﺳﻼﻣﺒﻮﻝ ﻭ ﻣﻴﻬﻤﺎﻥ ﺳﻠﻄﺎﻧﻨﺪ ﻭ ﺁﻧﭽﻪ ﻣﻮﺭﺩ ّ‬

‫ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻣﺴﺎﺋﻞ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺧﻼﻗﻰ ﺍﺳﺖ ‪ .‬ﺳﺎﻟﻬﺎ ﺑﻌﺪ ﻣﻴﺮﺯﺍ ﺣﺴﻴﻦ ﺧﺎﻥ‬

‫ﻣﺄﻣﻮﺭﻳﺖ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﭘﺎﻳﺘﺨﺖ ﻋﺜﻤﺎﻧﻰ‬ ‫ﻣﺸﻴﺮﺍﻟﺪﻭﻟﻪ ‪ ،‬ﺳﻔﻴﺮ ﺍﻳﺮﺍﻥ ‪ ،‬ﻭﻗﺘﻰ ﮐﻪ ﺩﻭﺭﻩ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻪ ﻳﺎﺩ ﻣﻰﺁﻭﺭﺩ ﻭ ﺍﺯ ﻟﻄﻤﻪﺍﻯ ﮐﻪ ﺣﺮﺹ ﻭ ﺁﺯ ﻭ ﻋﺪﻡ ﺍﻋﺘﻤﺎﺩ ﻭ ﺍﻋﺘﺒﺎﺭ ﻫﻤﻮﻃﻨﺎﻥ‬

‫ﻣﺴﻠﻤﺎﻧﺶ ﺑﻪ ﺷﻬﺮﺕ ﺍﻳﺮﺍﻥ ﺩﺭ ﺍﺳﻼﻣﺒﻮﻝ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩ ﺑﻮﺩ ﺷﮑﻮﻩ ﻣﻰﮐﻨﺪ ‪ ،‬ﺑﻪ ﻃﻮﺭ‬

‫ﺷﮕﻔﺖ ﺍﻧﮕﻴﺰﻯ ﺯﺑﺎﻥ ﺑﻪ ﺳﺘﺎﻳﺶ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﮔﺸﻮﺩﻩ ﻭ ﺑﻰﭘﺮﺩﻩ ﺑﻴﺎﻥ ﻣﻰﺩﺍﺭﺩ‬

‫ﮐﻪ ﺑﻪ ﺭﺍﺳﺘﻰ ﺭﻓﺘﺎﺭ ﺍﻳﺸﺎﻥ ﺩﺭ ﺩﻭﺭﮤ ﮐﻮﺗﺎﻩ ﺍﻗﺎﻣﺘﺸﺎﻥ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺳﺮﻣﺸﻖ ﻭ ﻧﻤﻮﻧﻪ‬

‫ﺑﻮﺩﻩ ﺍﺳﺖ ‪ ( ٧٠ ) .‬ﻭﻟﻰ ﻫﻤﻴﻦ ﻣﻴﺮﺯﺍ ﺣﺴﻴﻦ ﺧﺎﻥ ﻭ ﻫﻤﮑﺎﺭﺍﻧﺶ ‪ ،‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ‪،‬‬ ‫ﺭﻭﻳﮥ ﺯﻳﺮﮐﺎﻧﮥ ﺗﺒﻌﻴﺪﺷﺪﮔﺎﻥ‬ ‫ﻓﺮﺻﺖ ﺭﺍ ﻏﻨﻴﻤﺖ ﺷﻤﺮﺩﻩ ﻭ ﺁﻥ ﻃﺮﺯ ﺭﻓﺘﺎﺭ ﺭﺍ ّ‬ ‫ﺩﺍﻝ ﺑﺮ ّ‬

‫ﺍﻣﻨﻴﺖ ﻋﻤﻮﻣﻰ ﻭ ﺩﻳﻦ ﺭﺳﻤﻰ ﮐﺸﻮﺭ‬ ‫ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﻣﺴﺘﻮﺭ ﺳﺎﺧﺘﻦ ﺗﻮﻃﺌﻪﺍﻯ ﺑﺮ ّ‬ ‫ﺿﺪ ّ‬

‫ﺟﻠﻮﻩ ﻣﻰﺩﺍﺩﻧﺪ ‪ .‬ﺗﺤﺖ ﭼﻨﻴﻦ ﻧﻔﻮﺫ ﻭ ﻓﺸﺎﺭﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﻋﺜﻤﺎﻧﻰ ﻋﺎﻗﺒﺖ ﺗﺼﻤﻴﻢ‬

‫ﮔﺮﻓﺘﻨﺪ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺧﺎﻧﻮﺍﺩﻩ ﺷﺎﻥ ﺭﺍ ﺑﻪ ﺷﻬﺮ ﺍﺩﺭﻧﻪ ﺗﺒﻌﻴﺪ ﮐﻨﻨﺪ ‪ .‬ﺗﺒﻌﻴﺪ‬

‫ﭼﻠﮥ ﺯﻣﺴﺘﺎﻧﻰ ﺳﺨﺖ ﺍﻧﺠﺎﻡ ﺷﺪ ‪ .‬ﺩﺭ ﺁﻧﺠﺎ ﺗﺒﻌﻴﺪﺷﺪﮔﺎﻥ ﺩﺭ ﺧﺎﻧﻪﺍﻯ ﮐﻪ‬ ‫ﺑﺎ ﻋﺠﻠﻪ ﺩﺭ ّ‬

‫ﺟﺎﻯ ﮐﺎﻓﻰ ﻧﺪﺍﺷﺖ ﺍﻗﺎﻣﺖ ﮔﺰﻳﺪﻧﺪ ﻭ ﺑﺎ ﻓﻘﺪﺍﻥ ﭘﻮﺷﺎﮎ ﻣﻨﺎﺳﺐ ﻭ ﺁﺫﻭﻗﻪ ‪ ،‬ﺳﺎﻟﻰ ﭘﺮ ﺍﺯ‬ ‫ﻣﺤﻨﺖ ﺭﺍ ﮔﺬﺭﺍﻧﺪﻧﺪ ‪ .‬ﺷﺒﻬﻪﺍﻯ ﻧﻤﻰﺗﻮﺍﻥ ﺩﺍﺷﺖ ﮐﻪ ﺍﻳﻦ ﺗﺒﻌﻴﺪﺷﺪﮔﺎﻥ ﻧﻪ ﺑﻪ ﺟﺮﻣﻰ‬

‫ﻣﺘﻬﻢ ﺑﻮﺩﻧﺪ ﻭ ﻧﻪ ﺩﺭ ﻫﻴﭻ ﻣﻮﺭﺩﻯ ﻓﺮﺻﺖ ﻣﺪﺍﻓﻌﻪ ﺑﻪ ﺁﻧﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﻮﺩ ‪ .‬ﺗﻨﻬﺎ‬ ‫ّ‬

‫ﻗﺎﻧﻮﻥ ﺯﻭﺭ ﻭ ﺟﺒﺮ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺯﻣﺮﮤ ﺯﻧﺪﺍﻧﻴﺎﻥ ﺣﮑﻮﻣﺖ ﻋﺜﻤﺎﻧﻰ ﻗﺮﺍﺭ ﻣﻰﺩﺍﺩ ‪.‬‬ ‫ﺹ ‪٤٨‬‬

‫ﺍﺯ ﻧﻘﻄﻪ ﻧﻈﺮ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺗﺒﻌﻴﺪ ﭘﻰ ﺩﺭ ﭘﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺍﺳﻼﻣﺒﻮﻝ ﻭ‬

‫ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﻳﮏ ﻣﻈﻬﺮ‬ ‫ﺗﻮﺟﻪ ﺍﺳﺖ ‪ .‬ﺑﺮﺍﻯ ّ‬ ‫ﺳﭙﺲ ﺑﻪ ﺍﺩﺭﻧﻪ ﺍﺯ ﭼﻨﺪﻳﻦ ﻟﺤﺎﻅ ﺟﺎﻟﺐ ّ‬

‫ﻣﻘﺪﺭ ﺑﻮﺩ ﺩﺭ ﺳﺮﺍﺳﺮ ﮐﺮﮤ ﺯﻣﻴﻦ ﻣﻨﺘﺸﺮ ﺷﻮﺩ ‪ ،‬ﺍﺯ‬ ‫ﻣﺆﺳﺲ ﺁﺋﻴﻨﻰ‬ ‫ﻣﺴﺘﻘﻞ ﮐﻪ ّ‬ ‫ّ‬ ‫ﺍﻟﻬﻰ ‪ّ ،‬‬ ‫ﻣﺠﺰﺍ ﻣﻰﺳﺎﺯﺩ ﻋﺒﻮﺭ ﻓﺮﻣﻮﺩ ﻭ ﻗﺪﻡ‬ ‫ﻗﺎﺭﮤ ﺁﺳﻴﺎ ﺭﺍ ﺍﺯ ﺍﺭﻭﭘﺎ‬ ‫ﺗﻨﮕﮥ ﺑﺎﺭﻳﮑﻰ ﮐﻪ ّ‬ ‫ّ‬

‫ﮐﻠﻴﻪ ﺍﺩﻳﺎﻥ ﺑﺰﺭﮒ ﻋﺎﻟﻢ ﺍﺯ ﺁﺳﻴﺎ ﺑﺮﺧﺎﺳﺘﻪﺍﻧﺪ ﻭ ﺩﻭﺭﮤ‬ ‫ﺑﺮ ﺧﺎﮎ " ﻏﺮﺏ " ﮔﺬﺍﺷﺖ ‪ّ .‬‬

‫ﻗﺎﺭﻩ ﺑﻮﺩﻩ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺍﻳﻦ‬ ‫ﺣﻴﺎﺕ ﺑﺎﻧﻴﺎﻥ ﺁﻥ ﺍﺩﻳﺎﻥ ﻣﻨﺤﺼﺮ ﺑﻪ ﻫﻤﺎﻥ ّ‬

‫ﻧﺒﻮﺕ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ‪،‬‬ ‫ﻭﺍﻗﻌﻴﺖ ﺍﺷﺎﺭﻩ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﻭ ﺑﺨﺼﻮﺹ ﺩﺭ ﺯﻣﺎﻥ ّ‬ ‫ّ‬ ‫ﺗﻤﺪﻥ ﻫﻨﮕﺎﻣﻰ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭ ﺣﻀﺮﺕ‬ ‫ﻣﺤﻤﺪ ﺍﺛﺮﺍﺕ ﻋﻈﻴﻢ ﺁﻥ ﺍﺩﻳﺎﻥ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ّ‬ ‫ّ‬ ‫ﻇﺎﻫﺮ ﺷﺪﻩ ﮐﻪ ﺁﻥ ﺗﻌﺎﻟﻴﻢ ﺍﺯ ﺷﺮﻕ ﺑﻪ ﻏﺮﺏ ﺳﺮﺍﻳﺖ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ‪ .‬ﺁﻥ ﺣﻀﺮﺕ‬

‫ﭘﻴﺶ ﺑﻴﻨﻰ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺑﺪﻳﻊ ﻧﻴﺰ ﭘﻴﺸﺮﻓﺖ ﺍﻣﺮ ﺍﻟﻬﻰ ﺩﺭ ﻣﻤﺎﻟﮏ‬

‫ﺗﺤﻘﻖ ﺧﻮﺍﻫﺪ ﭘﺬﻳﺮﻓﺖ ‪.‬‬ ‫ﻏﺮﺏ ﺑﻪ ﻫﻤﺎﻥ ﺗﺮﺗﻴﺐ ﻭﻟﻰ ﺑﻪ ﻣﻘﻴﺎﺳﻰ ﺑﺲ ﻭﺳﻴﻌﺘﺮ‬ ‫ّ‬ ‫‪( ٧١‬‬

‫ﺗﻔﮑﺮﻭﺍ ِ‬ ‫ﺟﻬﺔ ‪ِ ْ ‬‬ ‫ﻣﻦ ِ َ ِ‬ ‫ﻗﻮﻡ ‪) " ...‬‬ ‫ﺛﺎﺭﻩ ‪ َ َ .‬‬ ‫ﺍﻧﻪ َ ْ‬ ‫" ُ ْ‬ ‫ﻗﺪ ْ َ َ‬ ‫ﻇﻬﺮ ﻓﻰ َ ْ ِ‬ ‫ﺃﺷﺮﻕ ِ ْ‬ ‫ﻓﻴﻪ ﻳﺎ َ ْ ُ‬ ‫ﺍﻟﻐﺮﺏ ﺁ ُ ُ‬ ‫ﻗﻞ ٕ ‪ُ ‬‬ ‫ﺍﻟﺸﺮﻕ َﻭ َ َ َ‬

‫ﺣﻖ ﺍﺯ ﺷﺮﻕ ﻇﻬﻮﺭ ﻓﺮﻣﻮﺩ ﻭ ﺩﺭ ﻏﺮﺏ ﺁﺛﺎﺭ ﺍﻭ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺍﻳﻦ ﻧﮑﺘﻪﺍﻯ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ‬ ‫) ّ‬

‫ﺁﻥ ﺍﻧﺪﻳﺸﻴﺪ (‬

‫ﺗﻌﺠﺐ ﻧﺒﺎﺷﺪ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻳﻦ ﺯﻣﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺍﺑﻼﻍ‬ ‫ﻟﺬﺍ ﺷﺎﻳﺪ ﺟﺎﻯ ّ‬

‫ﻋﻤﻮﻣﻰ ﻭ ﻋﻠﻨﻰ ﺍﻣﺮ ﺧﻮﻳﺶ ﺍﻧﺘﺨﺎﺏ ﻓﺮﻣﻮﺩﻧﺪ ﺗﺎ ﺍﻣﺮﻯ ﺭﺍ ﮐﻪ ﺑﻪ ﺗﺪﺭﻳﺞ‬

‫ﭘﺸﺘﻴﺒﺎﻧﻰ ﻭ ﺍﻃﺎﻋﺖ ﭘﻴﺮﻭﺍﻥ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﺩﺭ ﺳﺮﺍﺳﺮ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺑﻪ ﺧﻮﺩ ﺟﻠﺐ‬

‫ﻧﻤﻮﺩﻩ ﺑﻮﺩ ‪ ،‬ﻋﻠﻨﴼ ﺍﺑﻼﻍ ﻓﺮﻣﺎﻳﻨﺪ ‪ .‬ﺍﻳﻦ ﺍﻋﻼﻥ ﻋﻤﻮﻣﻰ ﺑﺎ ﺍﺑﻼﻍ ﻳﮏ ﺳﻠﺴﻠﻪ ﭘﻴﺎﻡ ﻫﺎﻯ‬ ‫ﻣﻬﻢ ﺻﻮﺭﺕ ﮔﺮﻓﺖ ﮐﻪ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﺍﺳﻨﺎﺩ ﻭ ﻣﺪﺍﺭﮎ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺑﻪ ﺷﻤﺎﺭ‬

‫ﻣﻰﺭﻭﺩ ‪ .‬ﺩﺭ ﺧﻄﺎﺑﺎﺕ ﻣﺰﺑﻮﺭ ‪ ،‬ﻣﻈﻬﺮ ﺍﻟﻬﻰ " ﺳﻼﻃﻴﻦ ﻭ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻋﺎﻟﻢ " ﺭﺍ‬

‫ﺹ ‪٤٩‬‬

‫ﻣﺨﺎﻃﺐ ﻣﻰﺳﺎﺯﻧﺪ ﻭ ﻃﻠﻮﻉ " ﻳﻮﻡ ﺍ‪ " ‬ﺭﺍ ﺍﻋﻼﻥ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻪ‬

‫ﺣﺪﺕ ﺩﺭ ﺟﻬﺎﻥ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺳﺖ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﺷﺪﺕ ﻭ ّ‬ ‫ﺗﻐﻴﻴﺮﺍﺗﻰ ﺷﮕﺮﻑ ﮐﻪ ﺑﺎ ّ‬

‫ﺍﻣﻨﺎﻯ ﺭﺣﻤﻦ ﻭ ﻣﻌﺘﻤﺪﻳﻦ ﺍﺑﻨﺎء ﺑﺸﺮ ﺧﻄﺎﺏ ﮐﺮﺩﻩ ‪ ،‬ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﻋﻮﺕ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﺗﺎ‬ ‫ﻋﻠﺖ ﺁﻥ ﮐﻪ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻭ‬ ‫ﺑﻪ ﺗﺄﺳﻴﺲ ﻭ ﺗﺮﻭﻳﺞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻗﻴﺎﻡ ﮐﻨﻨﺪ ‪ .‬ﺑﻪ ّ‬ ‫ﻣﻠﺘﺸﺎﻥ ﻫﺴﺘﻨﺪ ﻭ ﺍﻏﻠﺐ ﺁﻧﺎﻥ ﺍﺯ ﻧﻮﻋﻰ ﻗﺪﺭﺕ‬ ‫ﻣﻠﻮﮎ ﻋﺎﻟﻢ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﺗﻮﺩﮤ ّ‬

‫ﻣﻄﻠﻘﻪ ﺑﺮﺧﻮﺭﺩﺍﺭﻧﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﭼﻨﻴﻦ ﺑﻴﺎﻥ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﺍﺯ ﻗﺪﺭﺗﻰ‬

‫ﮐﻪ ﺩﺍﺭﻧﺪ ﺣﺴﻦ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨﻨﺪ ﻭ ﺩﺭ ﺗﺄﺳﻴﺲ " ﺻﻠﺢ ﺍﻋﻈﻢ " ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﻧﻈﻢ‬

‫ﺟﻬﺎﻧﻰ ﮐﻪ ﻧﺸﺎﻧﮥ ﺍﺻﻠﻴﺶ ﺍﺗّﺤﺎﺩ ﻭ ﻳﮕﺎﻧﮕﻰ ﻭ ﺑﺮ ﻋﺪﻝ ﺍﻟﻬﻰ ﺗﮑﻴﻪ ﺩﺍﺭﺩ ﻣﺴﺎﻋﺪﺕ ﻧﻤﺎﻳﻨﺪ ‪.‬‬ ‫ﺧﻮﺍﻧﻨﺪﮤ ﺍﻣﺮﻭﺯﻯ ﺑﺎ ﺍﺷﮑﺎﻝ ﻓﺮﺍﻭﺍﻥ ﻣﻰﺗﻮﺍﻧﺪ ﻓﻀﺎﻯ ﻓﮑﺮﻯ ﻭ ﺍﺧﻼﻗﻰ ﺭﺍ ﮐﻪ‬

‫ﻣﺠﺴﻢ ﺳﺎﺯﺩ ‪ .‬ﺑﺎ ﻣﻄﺎﻟﻌﮥ ﺷﺮﺡ‬ ‫ﺳﻼﻃﻴﻦ ﻗﺮﻥ ﭘﻴﺶ ﺩﺭ ﺁﻥ ﻣﻰﺯﻳﺴﺘﻨﺪ ﺩﺭ ﻧﻈﺮ‬ ‫ّ‬

‫ﺍﺣﻮﺍﻝ ﻭ ﻣﮑﺎﺗﺒﺎﺕ ﺧﺼﻮﺻﻰ ﺁﻧﻬﺎ ﻭﺍﺿﺢ ﻣﻰﺷﻮﺩ ﮐﻪ ﺟﺰ ﺩﺭ ﭼﻨﺪ ﻣﻮﺭﺩ ﺍﺳﺘﺜﻨﺎﺋﻰ ‪،‬‬

‫ﻣﻠﺖ ﻭ ﻏﺎﻟﺒﴼ ﺭﺋﻴﺲ ﻭ‬ ‫ﻫﻤﮥ ﺁﻧﻬﺎ ﻣﺮﺩﻣﺎﻧﻰ ﺩﻳﻨﺪﺍﺭ ﺑﻮﺩﻧﺪ ﻭ ﺑﻪ ﻣﻨﺰﻟﮥ ﺭﻫﺒﺮﺍﻥ ّ‬

‫ﭘﻴﺸﻮﺍﻯ ﺩﻳﻦ ﺭﺳﻤﻰ ﮐﺸﻮﺭ ﻣﺤﺴﻮﺏ ﻣﻰﺷﺪﻧﺪ ﻭ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻧﺪ ﮐﻪ ﻣﻨﺪﺭﺟﺎﺕ‬

‫ﻣﻘﺪﺱ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻭ ﻳﺎ ﻗﺮﺁﻥ ﻋﺎﺭﻯ ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﺳﻬﻮ ﻭ ﺧﻄﺎﺳﺖ ‪.‬‬ ‫ﮐﺘﺎﺏ ﻫﺎﻯ ّ‬

‫ﺍﮐﺜﺮ ﺍﻳﻦ ﺳﻼﻃﻴﻦ ﻗﺪﺭﺕ ﺧﻮﺩ ﺭﺍ ﻣﺴﺘﻘﻴﻤﴼ ﻧﺎﺷﻰ ﺍﺯ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﻣﺬﮐﻮﺭ ﺩﺭ ﮐﺘﺐ‬ ‫ﻣﻘﺪﺳﻪ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ‪ .‬ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻣﺰﺑﻮﺭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺑﺎ ﮐﻤﺎﻝ ﻗﺪﺭﺕ ﺍﻇﻬﺎﺭ‬ ‫ّ‬

‫ﻣﻰﺩﺍﺷﺘﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺮﮔﺰﻳﺪﮤ ﺧﺪﺍﻭﻧﺪ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ‪ .‬ﭘﻴﺸﮕﻮﺋﻰ ﻫﺎﻯ ﻣﺮﺑﻮﻁ ﺑﻪ‬

‫ﺍﻟﺰﻣﺎﻥ " ﻭ " ﻣﻠﮑﻮﺕ ﺍﻟﻬﻰ " ﺩﺭ ﻧﺰﺩ ﺁﻧﺎﻥ ﺍﻓﺴﺎﻧﻪ ﻳﺎ ﺭﻣﺰ ﻭ ﻣﺜﻞ ﻧﺒﻮﺩ ﺑﻠﮑﻪ ﺍﺯ‬ ‫" ﺁﺧﺮ ّ‬

‫ﻣﺴﻠﻤﻪ ﺍﻯ ﺑﻪ ﺷﻤﺎﺭ ﻣﻰﺭﻓﺖ ﮐﻪ ﻧﻈﻢ ﺍﺧﻼﻗﻰ ﺑﺮ ﺍﺳﺎﺱ ﺁﻥ ﺍﺳﺘﻮﺍﺭ ﺑﻮﺩ ﻭ ﺑﻪ‬ ‫ﺣﻘﺎﺋﻖ ّ‬

‫ﻣﺴﻠﻢ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﮐﻪ‬ ‫ﻋﻠﺖ ﺩﺭ ﻗﺒﺎﻝ‬ ‫ﻣﺴﺌﻮﻟﻴﺖ ﭘﻴﺸﻮﺍﺋﻰ ﮐﻪ ﺑﻪ ﻋﻬﺪﻩ ﺩﺍﺷﺘﻨﺪ ّ‬ ‫ﺍﻳﻦ ّ‬ ‫ّ‬ ‫ﻣﻮﺭﺩ ﺑﺎﺯﺧﻮﺍﺳﺖ ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﺧﻮﺍﻫﻨﺪ ﮔﺮﻓﺖ ‪.‬‬

‫ﺹ ‪٥٠‬‬

‫ﻣﺨﺎﻃﺒﺎﻥ ﭘﻴﺎﻡ ﻫﺎﻯ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﭼﻨﻴﻦ ﻓﻀﺎﺋﻰ ﺍﺯ ﻋﻘﻴﺪﻩ ﻭ ﺍﺩﺭﺍﮎ ﻣﻰﺯﻳﺴﺘﻨﺪ ‪.‬‬

‫ﺍﻟﻤﻠﮏ ِ ّ ِ‬ ‫ﻣﻌﺸﺮ ُ ِ‬ ‫ﻳﻌﺎﺩﻟﻪ ﻣﺎ‬ ‫ﻗﺪ ﺍ ‪‬ﺗﻰ‬ ‫ﺍﻟﻤﻠﻮﮎ َ ْ‬ ‫ﺍﻟﻤﺎﻟﮏ َﻭ ُ ْ ُ‬ ‫ِ ُ‬ ‫ﻟﻠﻪ ُ َ ْ ِ ِ‬ ‫ﺍﻟﻘﻴﻮِﻡ ‪ ...‬ﻫﺬﺍ ْ ٌ‬ ‫ﺍﻟﻤﻬﻴﻤﻦ َ ّ ْ‬ ‫ﺃﻣﺮ ﻻ ُ ِ ُ ُ‬ ‫" ﻳﺎ َ ْ َ َ‬

‫ﻋﻦ َ ْ ِ ِ‬ ‫ﺍﻟﺪﻧﻴﺎ‬ ‫ﻣﺸﺮﻕ ‪‬‬ ‫ﺍﻟﻈ ِ‬ ‫ﺍﻳﺎﮐﻢ ْ‬ ‫ﺗﺤﺠﺒﮑﻢ ‪‬‬ ‫ﺃﻧﺘﻢ َ ْ ِ َ‬ ‫ﻬﻮﺭ ْ‬ ‫ﺍﻟﻐﺮﻭﺭ َ ْ‬ ‫ﺗﻌﺮﻓﻮﻥ ‪ْ ُ ّ ٕ ...‬‬ ‫ﻟﻮ ْ ُ ْ‬ ‫ﻋﻨﺪﮐﻢ َ ْ‬ ‫ِ َْ ُ ْ‬ ‫ﺃﻭ َ ْ ُ َ ُ ُ‬ ‫ﻳﻤﻨﻌﮑﻢ ُ ُ‬ ‫ﺃﻥ َ ْ َ َ ُ ُ‬

‫ﻦ ِ‬ ‫ﺑﻞ ِﺟﺌﻨﺎ ِ َ ‪ِ ‬‬ ‫ﺍﻟﻘﻠﻮﺏ ‪) " ...‬‬ ‫ﻣﻤﺎﻟﮑﮑﻢ َ ْ‬ ‫ﻧﺮﻳﺪ ْ‬ ‫ﺍﻟﺴﻤﺎ‪ ... ‬ﺗﺎ‪ ِ‬ﻻ ُ ُ‬ ‫ﺃﻥ َ َ َ ‪َ ‬‬ ‫ﻟﺘﺼﺮﻑ ُ ِ‬ ‫ﻓﺎﻃﺮ ‪‬‬ ‫َﻋ ْ‬ ‫ﻧﺘﺼﺮﻑ ﻓﻰ َ ِ ِ ُ ْ‬ ‫‪( ٧٢‬‬

‫) ﺁﻥ ﮐﻪ ﻣﺎﻟﮏ ﻭ ﺳﻠﻄﺎﻥ ﻋﺎﻟﻢ ﺍﺳﺖ ﺁﻣﺪﻩ ﻭ ﺳﻠﻄﻨﺖ ﺍﺯ ﺁﻥ ﺧﺪﺍﻯ‬

‫ﻣﻘﺘﺪﺭ ﻣﺨﺘﺎﺭ ﺍﺳﺖ ‪ ...‬ﺑﺪﺍﻧﻴﺪ ﮐﻪ ﺍﻳﻦ ﻇﻬﻮﺭ ﺭﺍ ﻣﺜﻞ ﻭ ﻣﺎﻧﻨﺪﻯ ﻧﻴﺴﺖ ‪ ...‬ﻣﺒﺎﺩﺍ ﺑﻐﺮﻭﺭ ﺍﺯ ﻣﺒﺪء‬ ‫ﻇﻬﻮﺭ‬

‫ﻭ ﺧﺎﻟﻖ ﺟﻬﺎﻥ ﻣﺤﺮﻭﻡ ﻣﺎﻧﻴﺪ ‪ ...‬ﺑﺪﺍﻧﻴﺪ ﮐﻪ ﻣﺎ ﺭﺍ ﺑﻪ ﻣﻤﻠﮑﺖ ﻭ ﺳﻠﻄﻨﺖ ﺷﻤﺎ ﻧﻈﺮﻯ ﻧﻴﺴﺖ ‪،‬‬ ‫ﻣﻘﺼﺪ ﻣﺎ‬

‫ﻗﻠﻮﺏ ﺍﻫﻞ ﻋﺎﻟﻢ ﺍﺳﺖ (‬

‫ِ​ِ‬ ‫ﺃﻣﺎﻧﺎﺗﻪ َﻭ ﻻ‬ ‫ﺍﻳﺎﮐﻢ ﺍ ‪ْ ‬ﻥ ﻻ َﺗﺨﺎﻧﻮﺍ ﻓﻰ‬ ‫ﺛﻢ ْ َ‬ ‫ﺍﻋﻠﻤﻮﺍ ِ ‪‬‬ ‫ﺑﺄﻥ ُ‬ ‫ﺍﻟﻔﻘﺮﺍ‪َ ‬‬ ‫ﺑﻴﻨﮑﻢ ‪ْ ُ ّ ٕ ،‬‬ ‫ﺍﻣﺎﻧﺎﺕ ﺍ‪ْ ُ َ ْ َ ِ‬‬ ‫" ُ ‪‬‬ ‫ُ‬

‫ﻋﻦ َ ِ ِ‬ ‫ﻳﻨﺼﺐ ِ‬ ‫ﻣﻦ‬ ‫ﻣﻴﺰﺍﻥ‬ ‫ﻓﻴﻪ‬ ‫ُ‬ ‫ﺍﻟﺨﺎ‪‬ﻨﻴﻦ ‪َ ْ ُ َ .‬‬ ‫ﺃﻣﺎﻧﺘﻪ ﻓﻰ َ ْ‬ ‫ﺳﺘﺴﺄﻟﻮﻥ َ ْ‬ ‫ﺗﻈﻠﻤﻮﻫﻢ َﻭ ﻻ َﺗ ُ ‪‬‬ ‫َْ ِ ُ ْ‬ ‫‪َ ‬‬ ‫ﮑﻮﻧﻦ ِ َ‬ ‫ﻳﻮﻡ ﺍﻟّﺬﻯ ُ ْ َ ُ‬

‫ﻣﻦ ُ ‪‬‬ ‫ﮐﻞ ٔ ْ ِ‬ ‫ﮐﻞ ﺫﻯ َ ‪‬‬ ‫َ ْ ِ‬ ‫ﺛﻢ‬ ‫ﻏﻨﻲ َﻭ َ ٍ‬ ‫ﻳﻮﺯﻥ ﻓﻴﻪ ُ ‪‬‬ ‫ﻳﻌﻄﻰ ُ ‪‬‬ ‫ﺍﻟﻌﺪﻝ َﻭ ُ ْ‬ ‫ﺣﻘﻪ ‪َ ،‬ﻭ ُ ْ َ ُ‬ ‫ﻓﻘﻴﺮ ‪ ُ ...‬‬ ‫ﺍﻻﻋﻤﺎﻝ ِ ْ‬ ‫ﺣﻖ َ ‪ُ ‬‬ ‫ﮐﻞ َ ‪‬‬ ‫ْ َْ ِ‬ ‫ﺑﻴﻦ ْ ‪ِ ‬‬ ‫ﺃﻋﺪﺍ‪‬ﻨﺎ ِ َ ْ ِ‬ ‫ﺑﺎﻟﻌﺪﻝ‬ ‫ﻭﺭﺩ َ َ‬ ‫ﺛﻢ ْ ُ‬ ‫ﺃﻣﺮﻧﺎ َﻭ َ َ ‪‬‬ ‫ﺍﺳﺘﺒﺼﺮﻭﺍ ﻓﻰ ْ‬ ‫ﻋﻠ ْﻴﻨﺎ ‪ ُ ،‬‬ ‫ﺍﺣﮑﻤﻮﺍ َ ْ َ‬ ‫ﺗﺒﻴﻨﻮﺍ ﻓﻴﻤﺎ َ َ َ‬ ‫ﺑﻴﻨﻨﺎ َﻭ َ ْ َ‬

‫ﻋﻦ ُ ْ ِ ِ‬ ‫ﻓﺒﺄﻱ‬ ‫ﻣﻦ‬ ‫ّ‬ ‫ﺍﻟﻌﺎﺩﻟﻴﻦ ‪َ ،‬ﻭ ٕ ْ‬ ‫ﺗﺄﺧﺬﻭﺍ َ ‪‬‬ ‫ﻇﻠﻤﻪ َﻭ َ ْ‬ ‫ﺎﻟﻢ َ ْ‬ ‫ﺍﻥ َ ْ‬ ‫ﻟﻦ َ ُ‬ ‫ﺗﻤﻨﻌﻮﺍﺍﻟﻈ ِ َ‬ ‫ﻟﻦ َ ْ َ‬ ‫ِ َ‬ ‫ﻭ ﮐﻮﻧﻮﺍ ِ َ‬ ‫ﺍﻟﻤﻈﻠﻮﻡ ‪ ِ َ ،‬‬ ‫ﺣﻖ َ ْ ِ‬ ‫ﺑﻴﻦ ِ ِ‬ ‫ﺍﻟﻤﻔﺘﺨﺮﻳﻦ ‪( ٧٣ ) " ...‬‬ ‫َﺷﻲ‪َ ‬ﺗ ْ َ ِ َ‬ ‫ﺍﻟﻌﺒﺎﺩ َﻭ َ ُ ‪‬‬ ‫ﻣﻦ ُ ْ َ ِ َ‬ ‫ﺗﮑﻮﻧﻦ ِ َ‬ ‫ﻔﺘﺨﺮﻭﻥ َ ْ َ‬ ‫ْ‬ ‫) ﻓﻘﺮﺍ ﺍﻣﺎﻧﺖ ﺧﺪﺍﻳﻨﺪ ﺩﺭ ﺁﻥ ﺧﻴﺎﻧﺖ ﻧﺸﺎﻳﺪ ﻭ ﺑﻰﻋﺪﺍﻟﺘﻰ ﻧﺒﺎﻳﺪ ‪ ،‬ﺑﻴﻘﻴﻦ ﺩﺭ ﺭﻭﺯ ﺟﺰﺍ ﺍﺯ‬

‫ﺍﻣﺎﻧﺖ ﺍﻭ ﺑﺎﺯ ﭘﺮﺳﻴﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ‪ ،‬ﻣﻴﺰﺍﻥ ﻋﺪﻝ ﺑﺮﭘﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺍﻋﻤﺎﻝ ﻫﺮ ﮐﺲ ﭼﻪ ﻏﻨﻰ ﭼﻪ‬ ‫ﻓﻘﻴﺮ‬

‫ﺳﻨﺠﻴﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ‪ ...‬ﭘﺲ ﺍﺯ ﺁﻧﭽﻪ ﺑﺮ ﻣﺎ ﺭﺳﻴﺪﻩ ﺧﺒﺮ ﮔﻴﺮﻳﺪ ﻭ ﺑﻴﻦ ﻣﺎ ﻭ ﺩﺷﻤﻨﺎﻥ ﻣﺎ ﺑﻪ ﻋﺪﻝ‬

‫ﺣﻖ ﻣﻈﻠﻮﻡ ﺭﺍ ﻧﮕﻴﺮﻳﺪ ﺑﻪ ﭼﻪ ﭼﻴﺰ‬ ‫ﺭﻓﺘﺎﺭ ﮐﻨﻴﺪ ‪ .‬ﺍﮔﺮ ﺩﺳﺖ ﻇﺎﻟﻢ ﺭﺍ ﺍﺯ ﺗﺠﺎﻭﺯ ﮐﻮﺗﺎﻩ ﻧﮑﻨﻴﺪ ﻭ ّ‬

‫ﺍﻓﺘﺨﺎﺭ‬

‫ﺹ ‪٥١‬‬

‫ﻣﻰﮐﻨﻴﺪ ؟ (‬

‫ﻣﻦ ُ ‪‬‬ ‫ﻟﻦ َ ْ َ ْ ِ‬ ‫ﮐﻞ‬ ‫" َﻭ ٕ ْ‬ ‫ﺍﻧﺼﺤ ُ‬ ‫ﻨﺎﮐﻢ ﻓﻰ ﻫﺬﺍ ِ ِ‬ ‫ﺍﻟﻌﺬﺍﺏ ِ ْ‬ ‫ﺑﻤﺎ ْ َ ْ‬ ‫ﺍﻥ َ ْ‬ ‫ﺍﻟﮑﺘﺎﺏ ‪ُ ُ ْ ُ َ ...‬‬ ‫ﺗﺴﺘﻨﺼﺤﻮﺍ ِ َ‬ ‫ﻳﺄﺧﺬﮐﻢ َ ُ‬

‫ﻳﺄﺗﻴﮑﻢ ﺍ‪ِ ِ ْ َ ِ ُ‬‬ ‫ِ ِ‬ ‫ﺍﻟﻌﺎﺟﺰﻳﻦ ‪) " ...‬‬ ‫ﻣﻦ‬ ‫ﺗﻘﺪﺭﻭﻥ ْ‬ ‫ﺑﻌﺪﻟﻪ ‪ٕ.‬ﺍﺫﴽ ﻻ َ ْ ِ َ‬ ‫ﻣﻌﻪ َﻭ َ ُ ‪‬‬ ‫ﺃﻥ َﺗﻘﻮﻣﻮﺍ َ َ ُ‬ ‫ﺍﻟﺠﻬﺎﺕ ‪ ،‬ﻭ َ ُ ُ‬ ‫ِ َ‬ ‫ﺗﮑﻮﻧﻦ ِ َ‬ ‫‪( ٧٤‬‬

‫) ﺍﮔﺮ ﭘﻨﺪ ﻧﭙﺬﻳﺮﻳﺪ ‪ ...‬ﺗﻨﺒﻴﻪ ﺍﻟﻬﻰ ﺷﻤﺎ ﺭﺍ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ ﻭ ﺷﻤﺎ ﺭﺍ ﻳﺎﺭﺍﻯ ﻣﻘﺎﻭﻣﺖ‬

‫ﻧﺨﻮﺍﻫﺪ‬

‫ﺑﻮﺩ ﻭ ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﻋﺠﺰ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ (‬

‫ﻧﻈﺮﻳﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺑﺎﺭﮤ " ﺻﻠﺢ ﺍﻋﻈﻢ " ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻗﺮﻥ‬ ‫ﺩﺭ ﻗﺒﺎﻝ‬ ‫ّ‬

‫ﻣﻠﻴﺖ ﮔﺮﺍﻳﻰ ﻣﻔﺮﻁ ﻭ‬ ‫ﻧﻮﺯﺩﻫﻢ ﻫﻴﭻ ﮔﻮﻧﻪ ﻋﮑﺲ ﺍﻟﻌﻤﻠﻰ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ ﻧﺪﺍﺩﻧﺪ ‪ّ ّ .‬‬ ‫ﺗﻮﺳﻌﻪ ﻃﻠﺒﻰ ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﺳﻼﻃﻴﻦ ﺑﻠﮑﻪ ﺍﻋﻀﺎء ﭘﺎﺭﻟﻤﺎﻥ ﻫﺎ ‪ ،‬ﺟﺎﻣﻌﮥ ﻓﺮﻫﻨﮕﻴﺎﻥ ‪،‬‬

‫ﻣﻬﻢ ﺩﻳﻨﻰ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﻣﺸﻐﻮﻝ ﺩﺍﺷﺘﻪ ﻭ ﺁﻧﺎﻥ ﺭﺍ‬ ‫ﻣﺆﺳﺴﺎﺕ‬ ‫ّ‬ ‫ﻫﻨﺮﻣﻨﺪﺍﻥ ‪ ،‬ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎ ﻭ ّ‬ ‫ﺑﻪ ﺻﻮﺭﺕ ﻣﺒﻠّﻐﻴﻦ ﻣﺸﺘﺎﻕ ﭘﻴﺮﻭﺯﻯ ﻭ ﺑﺮﺗﺮﻯ ﺟﻬﺎﻥ ﻏﺮﺏ ﺩﺭﺁﻭﺭﺩﻩ ﺑﻮﺩ ‪ .‬ﻃﺮﺡ ﻫﺎﺋﻰ‬ ‫ﮐﻪ ﺍﺯ ﻃﺮﻑ ﺧﻴﺮ ﺍﻧﺪﻳﺸﺎﻥ ﺑﺮﺍﻯ ﺗﻐﻴﻴﺮ ﻭ ﺍﺻﻼﺡ ﺟﺎﻣﻌﻪ ﭘﻴﺸﻨﻬﺎﺩ ﻣﻰﺷﺪ ﮔﺮﭼﻪ‬

‫ﻋﺎﺭﻯ ﺍﺯ ﻏﺮﺽ ﻭ ﻣﻨﻄﺒﻖ ﺑﺮ ﺍﺣﺘﻴﺎﺟﺎﺕ ﺯﻣﺎﻥ ﺑﻮﺩ ﻟﻴﮑﻦ ﺩﺭ ﺯﻳﺮ ﻓﺸﺎﺭ ﺍﻋﺘﻘﺎﺩﺍﺕ‬

‫ﻣﺎﺩﻯ ﺯﻭﺩ ﺍﺯ ﻋﺮﺻﻪ ﺧﺎﺭﺝ ﻣﻰﺷﺪ ‪ .‬ﺩﺭ ﻣﺸﺮﻕ ﺯﻣﻴﻦ ‪ ،‬ﺟﻬﺎﻥ ﺍﺳﻼﻡ‬ ‫ﻗﺸﺮﻯ ﺍﻓﺮﺍﺩ ّ‬

‫ﺍﺳﻴﺮ ﺍﻳﻦ ﺍﻧﺪﻳﺸﮥ ﺧﺎﻡ ﺑﻮﺩ ﮐﻪ ﺟﺎﻣﻌﮥ ﻣﺴﻠﻤﺎﻥ ﺑﻪ ﺣﻘﻴﻘﺘﻰ ﺗﻐﻴﻴﺮ ﻧﺎﭘﺬﻳﺮ ﺩﺳﺖ‬

‫ﻳﺎﻓﺘﻪ ﻭ ﺁﺧﺮﻳﻦ ﭘﻴﺎﻡ ﺍﻟﻬﻰ ﺭﺍ ﻣﻨﺤﺼﺮﴽ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﺩ ﻟﺬﺍ ﻫﺮ ﺭﻭﺯ ﺑﻴﺸﺘﺮ ﺩﺭ ﺟﻬﻞ‬

‫ﺗﻔﻮﻕ ﺭﻭﺣﺎﻧﻰ ﻋﺎﻟﻢ ﺍﺳﻼﻡ ﺭﺍ‬ ‫ﻭ ﺑﻰﺧﺒﺮﻯ ﻓﺮﻭ ﻣﻰﺭﻓﺖ ﻭ ﺑﻪ ﻫﻤﮥ ﮐﺴﺎﻧﻰ ﮐﻪ ّ‬ ‫ﺗﺼﺪﻳﻖ ﻧﻤﻰﮐﺮﺩﻧﺪ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﺩﺷﻤﻨﻰ ﻣﻰﻭﺭﺯﻳﺪ ‪.‬‬ ‫ﺹ ‪٥٢‬‬

‫‪١٠‬‬

‫ﻣﻘﺪﺳﻪ‬ ‫ﻭﺭﻭﺩ ﺑﻪ ﺍﺭﺍﺿﻰ ُ ّ‬

‫ﺗﻌﺠﺐ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﻭﺟﻮﺩ ﻭﻗﺎﻳﻌﻰ ﮐﻪ ﺩﺭ ﺑﻐﺪﺍﺩ ﺍﺗّﻔﺎﻕ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ‬ ‫ﺟﺎﻯ ّ‬

‫ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ ﻋﺜﻤﺎﻧﻰ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﭘﻴﺶﺑﻴﻨﻰ ﮐﻨﻨﺪ ﮐﻪ ﺍﺳﺘﻘﺮﺍﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ‬

‫ﻣﻬﻢ ﺍﻳﺎﻟﺘﻰ ﭼﻪ ﻧﺘﺎﻳﺠﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ‪ .‬ﺩﺭ ﻋﺮﺽ ﻳﮏ ﺳﺎﻝ‬ ‫ﻳﮑﻰ ﺩﻳﮕﺮ ﺍﺯ ﻣﺮﺍﮐﺰ‬ ‫ّ‬

‫ﺗﻮﺟﻪ ﻭ ﺳﭙﺲ ﺗﺤﺴﻴﻦ‬ ‫ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﺑﻪ ﺷﻬﺮ ﺍﺩﺭﻧﻪ ‪ ،‬ﺯﻧﺪﺍﻧﻰ ﺁﻥ ﺩﻭﻟﺖ ﺩﺭ ﺁﻏﺎﺯ ّ‬

‫ﺷﺪﻳﺪ ﻧﻔﻮﺱ ﺑﺮﺟﺴﺘﻪﺍﻯ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺗﺤﺼﻴﻞ ﮐﺮﺩﮔﺎﻥ ﻭ ﺭﻭﺷﻨﻔﮑﺮﺍﻥ ﻭ ﮐﺎﺭﻣﻨﺪﺍﻥ‬

‫ﺠﺐ ﻭ ﻫﺮﺍﺱ ﮐﻨﺴﻮﻟﮕﺮﻯ ﺍﻳﺮﺍﻥ ﺭﺍ‬ ‫ﺍﺩﺍﺭﻯ ﺁﻥ ﻧﺎﺣﻴﻪ ﺑﻪ ﺧﻮﺩ ﺟﻠﺐ ﻧﻤﻮﺩ ‪ .‬ﺁﻧﭽﻪ ﺗﻌ ّ‬ ‫ﺑﺮﻣﻰﺍﻧﮕﻴﺨﺖ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺩﻭ ﻧﻔﺮﻯ ﮐﻪ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﻣﺪﺡ ﻭ ﺳﺘﺎﻳﺶ ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪ ‬ﺭﺍ ﻣﻰﻧﻤﻮﺩﻧﺪ ﻳﮑﻰ ﺧﻮﺭﺷﻴﺪﭘﺎﺷﺎ ﺣﺎﮐﻢ ﺁﻥ ﺍﻳﺎﻟﺖ ﻭ ﺩﻳﮕﺮﻯ ﺷﻴﺦ ﺍﻻﺳﻼﻡ‬

‫ﺳﻨﻰ ﺑﻮﺩﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻧﻈﺮ ﻣﻬﻤﺎﻧﺪﺍﺭﺍﻧﺸﺎﻥ ﻭ ﺩﺭ ﻧﺰﺩ‬ ‫ﺍﺯ ﺍﻋﺎﻇﻢ ﺭﻫﺒﺮﺍﻥ ّ‬

‫ﺻﺤﺖ ﻭ ﺍﻋﺘﺒﺎﺭ‬ ‫ﻣﻘﺪﺳﻰ ﺑﻮﺩﻧﺪ ﮐﻪ‬ ‫ﻋﺎﻣﮥ ﻣﺮﺩﻡ ﺣﮑﻴﻢ ﻭ ﻣﻌﻠّﻢ ﺍﺧﻼﻕ ﻭ ﻧﻔﺲ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺗﺤﻮﻟﻰ‬ ‫ﺗﻌﺎﻟﻴﻤﺸﺎﻥ ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻧﺤﻮﮤ ﺯﻧﺪﮔﻰ ﺍﻳﺸﺎﻥ ﻣﻨﻌﮑﺲ ﺑﻮﺩ ﺑﻠﮑﻪ ﺩﺭ ﺗﻐﻴﻴﺮ ﻭ‬ ‫ّ‬

‫ﺭﻭﺣﻴﻪ ﻭ ﺭﻓﺘﺎﺭ ﺟﻤﻊ ﮐﺜﻴﺮﻯ ﺍﺯ ﺯﺍﺋﺮﻳﻦ ﺍﻳﺮﺍﻧﻰ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻣﺮﮐﺰ ﺩﻭﺭ‬ ‫ﮐﻪ ﺩﺭ‬ ‫ّ‬

‫ﺗﺸﺮﻑ ﺑﻪ ﻣﺤﻀﺮﺷﺎﻥ ﺟﻤﻊ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺟﻠﻮﻩ ﻣﻰﻧﻤﻮﺩ ‪) .‬‬ ‫ﺍﻓﺘﺎﺩﻩ ﺩﺭ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﻋﺜﻤﺎﻧﻰ ﺑﺮﺍﻯ ّ‬ ‫‪( ٧٥‬‬

‫ﺍﻳﻦ ﻭﻗﺎﻳﻊ ﻏﻴﺮ ﻣﻨﺘﻈﺮﻩ ﺳﻔﻴﺮ ﺍﻳﺮﺍﻥ ﻭ ﻫﻤﮑﺎﺭﺍﻧﺶ ﺭﺍ ﻣﺘﻘﺎﻋﺪ ﺳﺎﺧﺖ ﮐﻪ‬

‫ﺟﻨﺒﺶ ﺑﻬﺎﺋﻰ ﮐﻪ ﺍﻧﺘﺸﺎﺭﺵ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﺪﺍﻭﻣﺖ ﺩﺍﺷﺖ ﺑﻪ ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﺩﺭ ﮐﺸﻮﺭ‬ ‫ﺹ ‪٥٣‬‬

‫ﻣﺴﺘﻘﺮ‬ ‫ﻫﻤﺴﺎﻳﻪ ﻭ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﺭﻗﻴﺐ ﺁﻥ ﺩﻭﻟﺖ ﻧﻴﺰ ﺑﻪ ﻋﻨﻮﺍﻥ ﻋﺎﻣﻞ ﻧﻔﻮﺫ ﻋﻤﺪﻩﺍﻯ‬ ‫ّ‬

‫ﺧﻮﺍﻫﺪ ﮔﺸﺖ ‪ .‬ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﻣﺘﺰﻟﺰﻝ ﻋﺜﻤﺎﻧﻰ ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺍﺯ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ‪ ،‬ﺩﺭ ﺑﺮﺍﺑﺮ‬

‫ﻣﮑﺮﺭ ﺩﻭﻟﺖ ﺗﺰﺍﺭﻯ ﺭﻭﺳﻴﻪ ﻭ ﺷﻮﺭﺵ ﻣﺮﺩﻣﺎﻥ ﺧﻮﺩ ﺁﻥ ﮐﺸﻮﺭ ﻭ ﮐﻮﺷﺶ ﻫﺎﻯ‬ ‫ﺗﻬﺎﺟﻢ‬ ‫ّ‬

‫ﺧﺼﻮﻣﺖ ﺁﻣﻴﺰ ﻭ ﻣﺪﺍﻭﻡ ﺩﻭﻟﺖ ﻫﺎﻯ ﺍﻧﮕﻠﻴﺲ ﻭ ﺍﺗﺮﻳﺶ ) ﺑﺎ ﻭﺟﻮﺩ ﺗﻈﺎﻫﺮﺷﺎﻥ ﺑﻪ‬

‫ﺗﺮﮐﻴﻪ ﻭ ﺍﻟﺤﺎﻕ ﺁﻥ ﺑﻪ‬ ‫ﺩﻭﺳﺘﻰ ﻭ ﺩﻟﺴﻮﺯﻯ ﺑﻪ ﻣﻨﻈﻮﺭ ﺟﺪﺍ ﺳﺎﺧﺘﻦ ﻗﺴﻤﺘﻰ ﺍﺯ ﻗﻠﻤﺮﻭ‬ ‫ّ‬

‫ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﺧﻮﺩ ( ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ‪ .‬ﺍﻳﻦ ﺍﻭﺿﺎﻉ ﻭ ﺍﺣﻮﺍﻝ ﻧﺎﭘﺎﻳﺪﺍﺭ ﺳﻴﺎﺳﻰ ﺩﺭ ﻗﻠﻤﺮﻭ‬ ‫ﺗﺮﮐﻴﻪ ﺩﻟﻴﻞ ﻣﺒﺮﻡ ﻭ ﺗﺎﺯﻩﺍﻯ ﺑﺮﺍﻯ ﻗﺒﻮﻝ ﺩﺭﺧﻮﺍﺳﺖ ﺳﻔﻴﺮ ﺍﻳﺮﺍﻥ ﺑﻮﺟﻮﺩ‬ ‫ﺍﺭﻭﭘﺎﺋﻰ‬ ‫ّ‬ ‫ﺁﻭﺭﺩ ﺗﺎ ﺗﺒﻌﻴﺪﺷﺪﮔﺎﻥ ﺭﺍ ﺑﻪ ﻣﺴﺘﻌﻤﺮﮤ ﺩﻭﺭﺗﺮﻯ ﻣﻨﺘﻘﻞ ﮐﻨﻨﺪ ﻭ ﺍﺭﺗﺒﺎﻁ ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪ ‬ﺭﺍ ﺑﺎ ﻧﻔﻮﺱ ﺫﻯ ﻧﻔﻮﺫ ‪ ،‬ﺧﻮﺍﻩ ﺗﺮﮎ ﻭ ﺧﻮﺍﻩ ﻏﺮﺑﻰ ‪ ،‬ﻣﻘﻄﻮﻉ ﺳﺎﺯﻧﺪ ‪.‬‬ ‫ﺗﺮﮐﻴﻪ ‪ ،‬ﻓﺆﺍﺩ ﭘﺎﺷﺎ ‪ ،‬ﺍﺯ ﻣﺴﺎﻓﺮﺕ ﺑﻪ ﺍﺩﺭﻧﻪ‬ ‫ﻭﻗﺘﻰ ﮐﻪ ﻭﺯﻳﺮ ﺍﻣﻮﺭ ﺧﺎﺭﺟﮥ‬ ‫ّ‬

‫ﻣﺮﺍﺟﻌﺖ ﻧﻤﻮﺩ ‪ ،‬ﮔﺰﺍﺭﺵ ﻫﺎﻯ ﺣﻴﺮﺕ ﺍﻧﮕﻴﺰ ﺍﻭ ﺩﺭ ﺑﺎﺭﮤ ﺷﻬﺮﺗﻰ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ‬

‫ﻗﻮﺕ ﺑﺨﺸﻴﺪ ‪.‬‬ ‫ﺁﻥ ﻧﺎﺣﻴﻪ ﮐﺴﺐ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﻪ ﭘﻴﺸﻨﻬﺎﺩ ﺳﻔﺎﺭﺕ ﺍﻳﺮﺍﻥ ﺍﻋﺘﺒﺎﺭ ﻭ ّ‬

‫ﻣﺼﻤﻢ ﮔﺮﺩﻳﺪ ﮐﻪ‬ ‫ﺑﺮ ﺍﺛﺮ ﺣﺼﻮﻝ ﭼﻨﻴﻦ ﻓﮑﺮ ﻭ ﻋﻘﻴﺪﻩﺍﻯ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﻧﺎﮔﻬﺎﻥ‬ ‫ّ‬

‫ﻣﺤﺪﻭﺩﻳﺖ ﺷﺪﻳﺪ ﻗﺮﺍﺭ ﺩﻫﺪ ‪ .‬ﻳﮏ ﺭﻭﺯ ﺳﺤﺮﮔﺎﻫﺎﻥ ﺑﺪﻭﻥ ﺍﺧﻄﺎﺭ‬ ‫ﻣﻬﻤﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ‬ ‫ّ‬ ‫ﻗﺒﻠﻰ ‪ ،‬ﺳﺮﺑﺎﺯﺍﻥ ﻋﺜﻤﺎﻧﻰ ﺧﺎﻧﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺭﺍ ﺍﺣﺎﻃﻪ ﮐﺮﺩﻧﺪ ﻭ ﺑﻪ ﺗﺒﻌﻴﺪﺷﺪﮔﺎﻥ‬

‫ﺩﺳﺘﻮﺭ ﺩﺍﺩﻧﺪ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﻋﺰﻳﻤﺖ ﺑﻪ ﻣﻘﺼﺪﻯ ﻧﺎﻣﻌﻠﻮﻡ ﺁﻣﺎﺩﻩ ﻧﻤﺎﻳﻨﺪ ‪.‬‬

‫ﻣﺤﻠّﻰ ﮐﻪ ﺑﺮﺍﻯ ﺗﺒﻌﻴﺪ ﻧﻬﺎﺋﻰ ﺍﻧﺘﺨﺎﺏ ﺷﺪﻩ ﺑﻮﺩ ﺷﻬﺮ ﻭ ﻗﻠﻌﮥ ﻣﺴﺘﺤﮑﻢ ﻭ‬

‫ﻣﻘﺪﺳﻪ ) ﻓﻠﺴﻄﻴﻦ ﺁﻥ ﺯﻣﺎﻥ ﻭ ﺍﺳﺮﺍﺋﻴﻞ‬ ‫ﻋﮑﺎ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺳﺎﺣﻞ ﺍﺭﺍﺿﻰ ّ‬ ‫ﻣﺨﻮﻑ ّ‬

‫ﺍﻣﺮﻭﺯ ( ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ‪ .‬ﺁﻥ ﺷﻬﺮ ﺩﺭ ﺳﺮﺍﺳﺮ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﺑﻪ ﺑﺪﻯ ﺁﺏ ﻭ ﻫﻮﺍ ﻭ‬

‫ﺷﻴﻮﻉ ﺍﻣﺮﺍﺽ ﮔﻮﻧﺎﮔﻮﻥ ﻣﻌﺮﻭﻑ ﺑﻮﺩ ﻭ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﺁﻥ ﻣﺴﺘﻌﻤﺮﻩ ﺭﺍ ﺑﺮﺍﻯ ﺯﻧﺪﺍﻧﻰ‬

‫ﮐﺮﺩﻥ ﻣﺠﺮﻣﻴﻦ ﺧﻄﺮﻧﺎﮎ ﺍﺯ ﺁﻥ ﺭﻭ ﺍﻧﺘﺨﺎﺏ ﮐﺮﺩﻩ ﺑﻮﺩ ﮐﻪ ﺍﻧﺘﻈﺎﺭ ﻧﻤﻰﺭﻓﺖ ﮐﺴﻰ‬ ‫ﺹ ‪٥٤‬‬

‫ﻣﺪﺗﻰ ﮐﻮﺗﺎﻩ ﺩﺭ ﺁﻧﺠﺎ ﺯﻧﺪﻩ ﺑﻤﺎﻧﺪ ‪ .‬ﺩﺭ ﻣﺎﻩ ﺁﮔﺴﺖ ‪ ١٨٦٨‬ﺣﻀﺮﺕ‬ ‫ﺑﺘﻮﺍﻧﺪ ﺑﻴﺶ ﺍﺯ ّ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺑﺎ ﺍﻋﻀﺎﻯ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺟﻤﻌﻰ ﺍﺯ ﭘﻴﺮﻭﺍﻧﺸﺎﻥ ﮐﻪ ﺑﻪ ﻫﻤﺮﺍﻫﻰ ﺍﻳﺸﺎﻥ ﺗﺒﻌﻴﺪ‬

‫ﻣﺸﻘﺎﺕ ﺑﺴﻴﺎﺭ ﻭ ﻃﻌﻦ ﻭ‬ ‫ﺗﺤﻤﻞ‬ ‫ﻣﺪﺕ ﺩﻭ ﺳﺎﻝ ﺑﺎ‬ ‫ّ‬ ‫ﻋﮑﺎ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﻭ ّ‬ ‫ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺑﻪ ّ‬ ‫ّ‬

‫ﻋﺎﻣﮥ ﻣﺮﺩﻡ ﺩﺭ ﺁﻥ ﻗﻠﻌﻪ ﺑﺴﺮ ﺑﺮﺩﻧﺪ ‪ .‬ﺳﭙﺲ ﺩﺭ ﻋﻤﺎﺭﺗﻰ ﮐﻪ ﻣﺘﻌﻠّﻖ ﺑﻪ‬ ‫ﻟﻌﻦ ﻓﺮﺍﻭﺍﻥ ّ‬

‫ﻋﮑﺎ ﺑﻮﺩ ﺗﺤﺖ ﻧﻈﺮ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ‪ .‬ﺑﺮﺍﻯ‬ ‫ﺗﺠﺎﺭ‬ ‫ﻣﺤﻞ ﻭ ﺩﺭ ﻧﺰﺩﻳﮑﻰ ﺯﻧﺪﺍﻥ ّ‬ ‫ّ‬ ‫ﻳﮑﻰ ﺍﺯ ّ‬ ‫ﻣﺪﺗﻰ ﻃﻮﻻﻧﻰ ﺍﻫﺎﻟﻰ ﺧﺮﺍﻓﺎﺗﻰ ﺁﻥ ﺷﻬﺮ ﺍﺯ ﮔﻔﺘﮕﻮ ﻭ ﻣﻌﺎﻣﻠﻪ ﺑﺎ ﺗﺒﻌﻴﺪﺷﺪﮔﺎﻥ ﮔﺮﻳﺰ‬ ‫ّ‬

‫ﻭﻋﺎﻅ ﺑﺮ ﺳﺮ ﻣﻨﺎﺑﺮ ﻭ ﺩﺭ ﻣﻼٔ ﻋﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺭﺍ ﺑﻪ‬ ‫ﻭ ﭘﺮﻫﻴﺰ ﺩﺍﺷﺘﻨﺪ ﺯﻳﺮﺍ ّ‬

‫ﻋﻨﻮﺍﻥ " ﺧﺪﺍﻯ ﺍﻳﺮﺍﻧﻴﺎﻥ " ﻣﺘّﻬﻢ ﮐﺮﺩﻩ ﻭ ﺍﻳﺸﺎﻥ ﻭ ﭘﻴﺮﻭﺍﻧﺸﺎﻥ ﺭﺍ ﺩﺷﻤﻦ ﻧﻈﺎﻡ ﻋﻤﻮﻣﻰ‬ ‫ﻣﻌﺮﻓﻰ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻧﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻓﺎﺻﻠﻪ‬ ‫ﻭ ﺭﻭﺍﺝ ﺩﻫﻨﺪﮤ ﮐﻔﺮ ﻭ ﻣﺮﺍﻡ ﻫﺎﻯ ﻏﻴﺮ ﺍﺧﻼﻗﻰ ّ‬ ‫ﭼﻨﺪﻳﻦ ﻧﻔﺮ ﺍﺯ ﺍﻳﻦ ﮔﺮﻭﻩ ﺗﺒﻌﻴﺪﺷﺪﮔﺎﻥ ﺑﺮ ﺍﺛﺮ ﮐﻤﺒﻮﺩﻫﺎ ﻭ ﺳﺎﻳﺮ ﺷﺮﺍﻳﻂ ﺩﺷﻮﺍﺭﻯ ﮐﻪ‬

‫ﺑﺮ ﺁﻧﻬﺎ ﺗﺤﻤﻴﻞ ﺷﺪﻩ ﺑﻮﺩ ﺟﺎﻥ ﺳﭙﺮﺩﻧﺪ ‪( ٧٦ ) .‬‬

‫ﻣﻘﺪﺳﻪ ﺑﺮﺍﻯ ﺣﺒﺲ ﻭ ﺗﺒﻌﻴﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ‬ ‫ﻫﺮ ﭼﻨﺪ ﺍﻧﺘﺨﺎﺏ ﺍﺭﺍﺿﻰ ّ‬

‫ﺭﻭﺣﺎﻧﻴﻮﻥ ﻭ‬ ‫ﻣﻨﻈﻮﺭ ﺯﺍﺋﻞ ﮐﺮﺩﻥ ﺗﺄﺛﻴﺮ ﻭ ﻧﻔﻮﺫ ﺩﻳﻨﻰ ﺍﻳﺸﺎﻥ ﻭ ﺑﺮ ﺍﺛﺮ ﺍﻋﻤﺎﻝ ﻧﻔﻮﺫ‬ ‫ّ‬

‫ﺍﻣﺎ ﺍﮔﺮ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺭﺍ ﺑﻪ ﺧﺎﻃﺮ‬ ‫ﻋﻮﺍﻣﻞ ﺣﮑﻮﻣﺘﻰ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ّ‬ ‫ﺁﺭﻳﻢ ﺍﺯ ﺍﻳﻦ ﺍﻧﺘﺨﺎﺏ ﻏﺮﻕ ﺩﺭ ﺣﻴﺮﺕ ﻣﻰﺷﻮﻳﻢ ﺯﻳﺮﺍ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺑﺸﺎﺭﺍﺕ ﮐﺘﺐ‬

‫ﻋﮑﺎ ﻭ‬ ‫ﻣﻘﺪﺳﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﻇﻬﻮﺭ‬ ‫ﻣﻘﺪﺳﻪ ﻭ ﺧﺼﻮﺻﴼ ّ‬ ‫ﺁﺧﺮﺍﻟﺰﻣﺎﻥ ﺑﻪ ﻫﻤﻴﻦ ﺍﺭﺍﺿﻰ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻭﺣﺪﺍﻧﻴﺖ‬ ‫ﺟﺒﻞ ﮐﺮﻣﻞ ﻣﺮﺑﻮﻁ ﻣﻰﺷﻮﺩ ‪ .‬ﺍﺩﻳﺎﻥ ﺳﻪ ﮔﺎﻧﮥ ﺑﺰﺭﮒ ﻋﺎﻟﻢ ﮐﻪ ﻣﻌﺘﻘﺪ ﺑﻪ‬ ‫ّ‬

‫ﻣﺤﻞ ﺗﻼﻗﻰ ﻋﺎﻟﻢ ﺍﻟﻬﻰ ﻭ ﻋﺎﻟﻢ ﺑﺸﺮﻯ ﺍﺳﺖ‬ ‫ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﻓﻠﺴﻄﻴﻦ ﺭﺍ ﺑﺮﺍﻯ ﺁﻧﮑﻪ‬ ‫ّ‬ ‫ﻣﺤﺘﺮﻡ ﻣﻰﺷﻤﺎﺭﻧﺪ ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻓﻠﺴﻄﻴﻦ ﻣﺜﻞ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﺁﻥ ‪ ،‬ﻣﻘﺎﻡ‬

‫ﺧﺎﺻﻰ ﺩﺭ ﻋﺮﺻﮥ ﺍﻧﺘﻈﺎﺭﺍﺕ ﺑﺸﺮﻯ ﺩﺍﺷﺖ ‪ .‬ﻓﻘﻂ ﭼﻨﺪ ﻫﻔﺘﻪﺍﻯ ﻗﺒﻞ ﺍﺯ ﻭﺭﻭﺩ‬ ‫ّ‬

‫ﻫﻴﮑﻠﻴﻮﻥ ﺍﺯ‬ ‫ﻋﺪﻩﺍﻯ ﺍﺯ ﺭﻫﺒﺮﺍﻥ ﻧﻬﻀﺖ‬ ‫ﻋﮑﺎ ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺯﻧﺪﺍﻥ ّ‬ ‫ّ‬

‫ﭘﺮﻭﺗﺴﺘﺎﻧﻬﺎﻯ ﺁﻟﻤﺎﻥ ) ‪ ، ( German Protestant Templer‬ﺍﺯ ﺍﺭﻭﭘﺎ ﺑﺎ ﮐﺸﺘﻰ ﺑﻪ‬

‫ﻣﺴﺘﻘﺮ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﺁﻧﺠﺎ ﺍﺯ‬ ‫ﻃﺮﻑ ﺍﺭﺽ ﺍﻗﺪﺱ ﺣﺮﮐﺖ ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺩﺭ ﺩﺍﻣﻨﮥ ﮐﻮﻩ ﮐﺮﻣﻞ‬ ‫ّ‬

‫ﺹ ‪٥٥‬‬

‫ﺭﺟﻌﺖ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﮐﻪ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻧﺪ ﺩﺭ ﺷﺮﻑ ﻭﻗﻮﻉ ﺍﺳﺖ ﺍﺳﺘﻘﺒﺎﻝ ﮐﻨﻨﺪ ‪ .‬ﺑﺮ‬

‫ﺳﺮﺩﺭ ﺧﺎﻧﻪ ﻫﺎﻯ ﮐﻮﭼﮏ ﭼﻨﺪﻯ ﮐﻪ ﺩﺭ ﺳﺎﺣﻞ ﺧﻠﻴﺞ ﺩﺭ ﻃﺮﻑ ﻣﻘﺎﺑﻞ ﺯﻧﺪﺍﻥ ﺣﻀﺮﺕ‬

‫ﺭﺏ ﻧﺰﺩﻳﮏ ﺍﺳﺖ "‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺑﻨﺎ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﺮ ﺭﻭﻯ ﺳﻨﮓ ﻋﺒﺎﺭﺍﺗﻰ ﻣﺎﻧﻨﺪ " ﻇﻬﻮﺭ ّ‬

‫ﺑﻪ ﺯﺑﺎﻥ ﺁﻟﻤﺎﻧﻰ ﻧﻘﺶ ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﺗﺎ ﺍﻳﻦ ﺯﻣﺎﻥ ﻧﻴﺰ ﺑﺎﻗﻰ ﻭ ﻗﺎﺑﻞ ﺭﺅﻳﺖ ﺍﺳﺖ ‪( ٧٧ ) .‬‬ ‫ﻋﮑﺎ ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺩﻧﺒﺎﻝ ﺁﻧﭽﻪ ﺩﺭ ﺍﺩﺭﻧﻪ ﺁﻏﺎﺯ‬ ‫ﺑﻌﺪ ﺍﺯ ﻭﺭﻭﺩ ﺑﻪ ّ‬

‫ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﻪ ﺗﻘﺮﻳﺮ ﺧﻄﺎﺑﺎﺕ ﻭ ﭘﻴﺎﻡ ﻫﺎﻯ ﺭﺳﻤﻰ ﺧﻮﺩ ﺑﻪ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﺟﻬﺎﻥ ﺍﺩﺍﻣﻪ‬

‫ﻋﻠﺖ ﻏﻔﻠﺖ ﻭ‬ ‫ﺩﺍﺩﻧﺪ ‪ .‬ﺩﺭ ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﺍﻳﻦ ﻧﺎﻣﻪ ﻫﺎ ﻣﺨﺎﻃﺒﺎﻥ ﺭﺍ ﺑﻪ ﺟﺰﺍﻯ ﺍﻟﻬﻰ ﮐﻪ ﺑﻪ ّ‬ ‫ﺗﺬﮐﺮﺍﺗﻰ‬ ‫ﺳﻮء ﺭﻓﺘﺎﺭ ﺧﻮﺩ ﺩﺭ ﺣﮑﻤﺮﺍﻧﻰ ﺑﺪﺍﻥ ﻣﺒﺘﻼ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻫﺸﺪﺍﺭ ﻣﻰﺩﻫﻨﺪ ‪ّ ،‬‬

‫ﻋﻤﻼ‬ ‫ﮐﻪ ﺍﻧﺪﮐﻰ ﺑﻌﺪ‬ ‫ﺗﺤﻘﻖ ﻳﺎﻓﺖ ﻭ ﻣﻮﺟﺐ ﺣﻴﺮﺕ ﻭ ﮔﻔﺘﮕﻮﻯ ﺑﺴﻴﺎﺭ ﺩﺭ ﺳﺮﺍﺳﺮ‬ ‫ً‬ ‫ّ‬ ‫ﻋﮑﺎ ﻓﺆﺍﺩ‬ ‫ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﮔﺮﺩﻳﺪ ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﮐﻤﺘﺮ ﺍﺯ ﺩﻭ ﻣﺎﻩ ﺑﻌﺪ ﺍﺯ ﻭﺭﻭﺩ ﺗﺒﻌﻴﺪﺷﺪﮔﺎﻥ ﺑﻪ ّ‬

‫ﭘﺎﺷﺎ ﻭﺯﻳﺮ ﺧﺎﺭﺟﮥ ﻋﺜﻤﺎﻧﻰ ﮐﻪ ﺍﻇﻬﺎﺭﺍﺕ ﻏﻴﺮ ﻭﺍﻗﻌﻰ ﻭ ﺑﻰ ﺍﺳﺎﺳﺶ ﺑﻪ ﺗﺴﺮﻳﻊ ﺗﺒﻌﻴﺪ‬

‫ﺁﻥ ﻣﻈﻠﻮﻣﺎﻥ ﮐﻤﮏ ﮐﺮﺩﻩ ﺑﻮﺩ ﻧﺎﮔﻬﺎﻥ ﻣﻌﺰﻭﻝ ﺷﺪ ﻭ ﺑﺮ ﺍﺛﺮ ﺳﮑﺘﮥ ﻗﻠﺒﻰ ﺩﺭ ﻓﺮﺍﻧﺴﻪ‬ ‫ﺩﺭﮔﺬﺷﺖ ‪ .‬ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﻧﻈﻴﺮ ﻣﻮﺿﻮﻉ ﻣﻌﺰﻭﻝ ﺷﺪﻥ ﻫﻤﮑﺎﺭﺵ ﻋﺎﻟﻰ ﭘﺎﺷﺎﻯ‬

‫ﺻﺪﺭﺍﻋﻈﻢ ﻭ ﻫﻤﭽﻨﻴﻦ ﺳﻘﻮﻁ ﻭ ﻣﺮﮒ ﺧﻮﺩ ﺳﻠﻄﺎﻥ ﻭ ﺍﺯ ﺩﺳﺖ ﺭﻓﺘﻦ ﺳﺮﺯﻣﻴﻨﻬﺎﻯ‬

‫ﻋﺜﻤﺎﻧﻰ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﻳﮏ ﺳﻠﺴﻠﻪ ﻭﻗﺎﻳﻊ ﺩﻳﮕﺮﻯ ﮐﻪ ﻣﺘﻌﺎﻗﺐ ﻳﮑﺪﻳﮕﺮ ﺑﻪ ﻭﻗﻮﻉ‬ ‫ﭘﻴﻮﺳﺖ ﻫﻤﻪ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﭘﻴﺶ ﺑﻴﻨﻰ ﺷﺪﻩ ﺑﻮﺩ ‪( ٧٨ ) .‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻧﺎﻣﻪﺍﻯ ﺑﻪ ﻧﺎﭘﻠﺌﻮﻥ ﺳﻮﻡ ﺍﻣﭙﺮﺍﻃﻮﺭ ﻓﺮﺍﻧﺴﻪ ﺍﻭ ﺭﺍ ﺍﺯ‬

‫ﻧﻴﺘﺶ ﻭ ﺳﻮء ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻗﺪﺭﺗﻰ ﮐﻪ ﺩﺍﺷﺖ ﺑﺎ ﺍﻳﻦ ﻋﺒﺎﺭﺍﺕ ﺑﺮﺣﺬﺭ‬ ‫ﻋﻮﺍﻗﺐ ﻋﺪﻡ ﺧﻠﻮﺹ ّ‬ ‫ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﻦ َ ‪‬‬ ‫ﻋﻤﻠﮏ ‪...‬‬ ‫ﻳﺨﺮﺝ ُ ْ ُ‬ ‫ﺍﻻﻣﻮﺭ ﻓﻰ َ ْ َ َ ِ َ‬ ‫ﮏ َﺟﺰﺍ‪َ ِ َ َ ‬‬ ‫ﮐﻔ َ‬ ‫ﺍﻟﻤﻠﮏ ِ ْ‬ ‫ﻣﻤﻠﮑﺘﮏ ‪َ ،‬ﻭ َ ْ ُ ُ‬ ‫ﺗﺨﺘﻠﻒ ٔ ُ‬ ‫ﻓﻌﻠﺖ َ ْ َ ِ ُ‬ ‫" ِﺑﻤﺎ َ َ ْ َ‬

‫ﺃﻏﺮﮎ‬ ‫‪َ ‬‬

‫ﺹ ‪٥٦‬‬

‫ﻳﺪﻭﻡ ‪( ٧٩ ) " ...‬‬ ‫ﻋﺰﮎ َ َ‬ ‫ِ ‪َ ‬‬ ‫ﺍﻧﻪ ﻻ َ ُ‬ ‫ﻟﻌ ْﻤﺮﻯ ٕ ‪ُ ‬‬

‫) ﻗﻠﻤﺮﻭ ﺗﻮ ﺩﭼﺎﺭ ﺁﺷﻔﺘﮕﻰ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺍﻣﭙﺮﺍﻃﻮﺭﻳﺖ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺧﻮﺍﻫﻰ ﺩﺍﺩ ﻭ ﺍﻳﻦ‬

‫ﺟﺰﺍﻯ ﺍﻋﻤﺎﻟﻰ ﺍﺳﺖ ﮐﻪ ﻣﺮﺗﮑﺐ ﺷﺪﻩﺍﻯ ‪ ...‬ﺑﻪ ﺷﮑﻮﻩ ﻭ ﺟﻼﻟﺖ ﻣﻴﻨﺎﺯﻯ ؟ ﺑﻪ ﺟﺎﻧﻢ ﻗﺴﻢ ‪،‬‬

‫ﻋﺰﺕ‬ ‫ﮐﻪ ّ‬

‫ﻭ ﻗﺪﺭﺗﺖ ﺭﺍ ﺑﻘﺎﺋﻰ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ‪( .‬‬

‫ﺩﺭ ﺑﺎﺭﮤ ﺟﻨﮓ ﺩﻫﺸﺖ ﺍﺛﺮ ﺑﻴﻦ ﻓﺮﺍﻧﺴﻪ ﻭ ﭘﺮﻭﺱ ﻭ ﻧﺘﺎﻳﺞ ﻭﺧﻴﻢ ﺁﻥ ﮐﻪ ﻣﻨﺠﺮ‬

‫ﺑﻪ ﺳﻘﻮﻁ ﻧﺎﭘﻠﺌﻮﻥ ﺳﻮﻡ ﺩﺭ ﮐﻤﺘﺮ ﺍﺯ ﻳﮏ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻝ ﺍﻳﻦ ﺍﻇﻬﺎﺭﺍﺕ ﮔﺮﺩﻳﺪ ‪،‬‬ ‫ﻣﺤﻘﻖ ﻣﻌﺎﺻﺮ ﺩﺭ ﺗﺎﺭﻳﺦ ﺳﻴﺎﺳﻰ ﻓﺮﺍﻧﺴﻪ ﺩﺭ‬ ‫ﺁﻟﻴﺴﺘﺮ ﻫﻮﺭﻥ ) ‪( Alistair Horne‬‬ ‫ّ‬

‫ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﭼﻨﻴﻦ ﻣﻰﻧﮕﺎﺭﺩ ‪ " :‬ﺷﺎﻳﺪ ﺗﺎﺭﻳﺦ ﻣﻮﺭﺩﻯ ﺷﮕﻔﺖ ﺁﻭﺭﺗﺮ ﺑﺮﺍﻯ ﺁﻧﭽﻪ‬

‫ﻋﻠﻮ ﺩﺭﺟﺎﺕ ﻧﺨﻮﺕ‬ ‫ﻳﻮﻧﺎﻧﻴﺎﻥ ﺁﻥ ﺭﺍ ﭘﺮﻳﭙﺘﻴﺎ ) ‪ ( Peripateia‬ﻳﺎ ﺳﻘﻮﻁ ﺧﻮﻓﻨﺎﮎ ﺍﺯ ّ‬

‫ﻣﻠﺘﻰ ﺩﺭ ﺍﺯﻣﻨﮥ ﺍﺧﻴﺮ ﺍﺯ ﺍﻭﺝ ﺷﻮﮐﺖ‬ ‫ﻭ ﻏﺮﻭﺭ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ‪ ،‬ﻧﺸﻨﺎﺳﻨﺪ ‪.‬‬ ‫ﻣﺤﻘﻘﴼ ﻫﻴﭻ ّ‬ ‫ّ‬

‫ﻣﺪﺗﻰ ﺑﺪﻳﻦ ﮐﻮﺗﺎﻫﻰ ﺑﻪ ﭼﻨﻴﻦ ﺣﻀﻴﺾ‬ ‫ﻣﺎﺩﻯ ﺩﺭ ّ‬ ‫ﻭ ﺟﻼﻝ ﻇﺎﻫﺮﻯ ﻭ ّ‬ ‫ﻘﻴﺖ ﻫﺎﻯ ّ‬ ‫ﻣﻮﻓ ّ‬ ‫ﺫﻟﺘﻰ ﻧﻴﻔﺘﺎﺩﻩ ﺍﺳﺖ " ‪( ٨٠ ) .‬‬ ‫ّ‬

‫ﻓﻘﻂ ﭼﻨﺪ ﻣﺎﻫﻰ ﻗﺒﻞ ﺍﺯ ﻭﻗﻮﻉ ﻳﮏ ﺳﻠﺴﻠﻪ ﺳﻮﺍﻧﺢ ﻏﻴﺮ ﻣﻨﺘﻈﺮﻩ ﺩﺭ ﺍﺭﻭﭘﺎ ﮐﻪ‬

‫ﻣﻨﺠﺮ ﺑﻪ ﻫﺠﻮﻡ ﻗﻮﺍﻯ ﺳﻠﻄﻨﺘﻰ ﺟﺪﻳﺪ ﺍﻳﻄﺎﻟﻴﺎ ﺑﻪ ﻗﻠﻤﺮﻭ ﭘﺎﭖ ﻭ ﺍﻟﺤﺎﻕ ﺭﻡ ﺑﻪ ﺁﻥ‬

‫ﮐﺸﻮﺭ ﮔﺮﺩﻳﺪ ‪ ،‬ﺩﺭ ﺧﻄﺎﺑﻰ ﺑﻪ ﭘﺎﭖ ﭘﻴﻮﺱ ﻧﻬﻢ ﭼﻨﻴﻦ ﺗﺄﮐﻴﺪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ِ‬ ‫ﺃﻓﻖ َ ْ ِ‬ ‫ﺍﻟﻤﻠﮏ ِ ُ ِ‬ ‫ﮐﺎﻥ‬ ‫ﻣﻘﺒﻼ ٕﺍﻟﻰ َ َ‬ ‫ﻣﻦ ُ ِ‬ ‫ﺍﻟﺒﻴﺖ ُ ْ ِ ً‬ ‫ﻟﻠﻤﻠﻮﮎ َﻭ ْ ُ ْ‬ ‫ﺩﻉ ُ ْ َ‬ ‫ﮐﻦ ﮐﻤﺎ َ‬ ‫ﺍﻟﻤﻠﮑﻮﺕ ‪ْ ُ ...‬‬ ‫ﺍﻃﻠﻊ ِ ْ‬ ‫" َِ‬

‫ﺍﺧﺘﺎﺭ ﻓﻰ َﺍﻭﺍﻋﻰ َ ْ ِ‬ ‫ِ‬ ‫ﺍﻟﻌﺪﻝ‬ ‫ﻧﻪ َ ْ‬ ‫ﺍﻻﺷﻴﺎ‪َ َ َ . ‬‬ ‫َ‬ ‫ﺑﻴﻦ ٔ ْ‬ ‫َْ‬ ‫ﻣﻮﻻﮎ ‪...‬ﺍ ‪ُ ‬‬ ‫ﺧﺰﻥ ﻣﺎ ْ َ‬ ‫ﺼ َﻞ َ ْ َ‬ ‫ﻗﺪ ﺃﺗﻰ َ ْ َ‬ ‫ﺍﻟﺤﺼﺎﺩ َﻭ َﻓ َ‬ ‫ﻳﻮﻡ َ‬

‫ﻳﻨﺒﻐﻰ ﻟﻬﺎ ‪( ٨١ ) " ...‬‬ ‫ﺃﻟﻘﻰ ﻓﻰ ّ ِ‬ ‫ﻭ َْ‬ ‫ﺍﻟﻨﺎﺭ ﻣﺎ َ ْ َ‬

‫ﺹ ‪٥٧‬‬

‫ﻣﺘﻮﺟﻪ ﺑﻪ ﻣﻠﮑﻮﺕ ﺍﺯ ﺧﺎﻧﻪ ﺑﻪ ﺩﺭﺁﻯ ‪ ...‬ﭼﻨﺎﻥ‬ ‫) ﭘﺎﺩﺷﺎﻫﻰ ﺭﺍ ﺑﻪ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺑﺎﺯﮔﺬﺍﺭ ﻭ ﺑﺎ ﺭﻭﺋﻰ‬ ‫ّ‬

‫ﺑﺎﺵ ﮐﻪ ﻣﻮﻻﻳﺖ ﺑﻮﺩ ‪ ...‬ﺑﻪ ﺩﺭﺳﺘﻰ ﮐﻪ ﺭﻭﺯ ﺩﺭﻭ ﺧﺮﻣﻦ ﻓﺮﺍﺭﺳﻴﺪﻩ ﻭ ﻫﻤﻪ ﭼﻴﺰ ﺍﺯ ﻫﻢ ﺟﺪﺍﺋﻰ‬

‫ﻳﺎﻓﺘﻪ ﺍﺳﺖ ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﺍﺳﺖ ﺩﺭ ﻣﺨﺎﺯﻥ ﻋﺪﺍﻟﺖ ﺣﻔﻆ ﻓﺮﻣﻮﺩ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ‬ ‫ﻻﻳﻖ‬

‫ﺳﻮﺧﺘﻦ ﺑﻮﺩ ﺩﺭ ﺁﺗﺶ ﺍﻓﮑﻨﺪ ‪( .‬‬

‫ﺍﻭﻝ ﭘﺎﺩﺷﺎﻩ ﭘﺮﻭﺱ ﺭﺍ ﮐﻪ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻭﻳﻠﻬﻠﻢ ّ‬

‫ﺳﭙﺎﻫﻴﺎﻧﺶ ﺩﺭ ﺟﻨﮓ ﺑﻴﻦ ﻓﺮﺍﻧﺴﻪ ﻭ ﭘﺮﻭﺱ ﭘﻴﺮﻭﺯ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺑﺮﺣﺬﺭ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺍﺯ‬

‫ﺳﻘﻮﻁ ﻧﺎﭘﻠﺌﻮﻥ ﺳﻮﻡ ﻭ ﺍﺯ ﺁﻧﭽﻪ ﺑﺮ ﺳﺎﻳﺮ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﺎﻥ ﻓﺎﺗﺢ ﺩﺭ ﺟﻨﮓ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﭘﻨﺪ‬

‫ﮔﻴﺮﺩ ﻣﺒﺎﺩﺍ ﻏﺮﻭﺭ ﺍﻭ ﺭﺍ ﺍﺯ ﺷﻨﺎﺧﺘﻦ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﺑﺎﺯ ﺩﺍﺭﺩ ‪ .‬ﺍﻳﻦ ﻧﮑﺘﻪ ﮐﻪ‬

‫ﺗﻮﺟﻪ ﺍﻣﭙﺮﺍﻃﻮﺭ ﺁﻟﻤﺎﻥ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺍﺧﻄﺎﺭ ﭘﻴﺶﺑﻴﻨﻰ ﻧﻤﻮﺩﻩ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻋﺪﻡ ّ‬

‫ﮐﺎﻣﻼ ﻣﺸﻬﻮﺩ‬ ‫ﺑﻮﺩﻧﺪ ﺩﺭ ﻗﺴﻤﺖ ﻫﺎﻯ ﺑﻌﺪﻯ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺩﺭ ﻫﻤﺎﻥ ﮐﺘﺎﺏ ﺍﻗﺪﺱ‬ ‫ً‬

‫ﺍﺳﺖ ‪.‬‬

‫ﺳﻞ َ َ ْ ِ‬ ‫ﻣﻐﻄﺎﺓ ِ ‪‬‬ ‫ﻗﺪ َ ْ ِ‬ ‫ﺠﺰﺍ‪، ‬‬ ‫" ﻳﺎ‬ ‫ﺑﺎﻟﺪﻣﺎ‪ِ ‬ﺑﻤﺎ ُ ‪‬‬ ‫ﻳﻦ ‪ْ َ ،‬‬ ‫ﻋﻠﻴﮏ ُ ُ‬ ‫ﺍﻟﺮ ْ ِ‬ ‫ﺭﺃﻳﻨﺎﮎ ُ َ ّ ً‬ ‫ﻧﻬﺮ ‪‬‬ ‫ﺷﻮﺍﻃﻰ َ ْ‬ ‫ﺳﻴﻮﻑ ْﺍﻟ َ‬ ‫‪‬‬ ‫َﻭ َﻟ ِ‬ ‫ﻋﺰ ُﻣﺒﻴﻦ " ‪( ٨٢ ) .‬‬ ‫ﺃﺧﺮﻯ ﻭ َ ْ َ ُ‬ ‫ﮏ ًَّ‬ ‫ﺃﻧﻬﺎ ْ‬ ‫ﻟﻮ ّ‬ ‫ﺍﻟﺒﺮﻟﻴﻦ َﻭ ْ‬ ‫ﺣﻨﻴﻦ َ ْ‬ ‫ﻣﺮﺓ ْ‬ ‫ﻧﺴﻤﻊ َ َ‬ ‫ﺍﻟﻴﻮﻡ ﻋﻠﻰ ِ ّ‬

‫) ﺍﻯ ﮐﺮﺍﻧﻪ ﻫﺎﻯ ﺭﻭﺩﺧﺎﻧﮥ ﺭﺍﻳﻦ ‪ ،‬ﺩﻳﺪﻳﻢ ﮐﻪ ﺍﺯ ﺧﻮﻥ ﭘﻮﺷﻴﺪﻩ ﺷﺪﻩﺍﻯ ﺯﻳﺮﺍ ﺷﻤﺸﻴﺮ ﺟﺰﺍ‬

‫ﺑﺮ ﺗﻮ ﮐﺸﻴﺪﻩ ﺷﺪﻩ ﺑﻮﺩ ‪ .‬ﺩﻳﮕﺮ ﺑﺎﺭ ﻧﻴﺰ ﭼﻨﻴﻦ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﻧﺎﻟﻪ ﻭ ﻓﺮﻳﺎﺩ ﺑﺮﻟﻴﻦ ﮐﻪ ﺍﻣﺮﻭﺯ ﺩﺭ ﮐﻤﺎﻝ‬

‫ﻋﺰﺕ‬ ‫ّ‬

‫ﺍﺳﺖ ﺑﺮﺧﻮﺍﻫﺪ ﺧﺎﺳﺖ (‬

‫ﻣﻬﻤﻰ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻳﮑﻰ ﺑﻪ ﻣﻠﮑﮥ‬ ‫ﻓﺮﻗﻰ ﮐﻪ ﺩﺭ ﻟﺤﻦ ﺩﻭ ﺧﻄﺎﺏ ّ‬

‫ﺣﮑﺎﻡ ﻭ ﺭﺅﺳﺎﻯ ﺟﻤﻬﻮﺭ ﺍﻣﺮﻳﮑﺎ ﺻﺎﺩﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬ ‫ﻭﻳﮑﺘﻮﺭﻳﺎ ) ‪ ( ٨٣‬ﻭ ﺩﻳﮕﺮﻯ ﺑﻪ‬ ‫ّ‬

‫ﺗﻮﺟﻪ ﺍﺳﺖ ‪ .‬ﺩﺭ ﻧﺎﻣﮥ ﻧﺨﺴﺖ ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻠﮑﮥ ﻭﻳﮑﺘﻮﺭﻳﺎ ﺭﺍ‬ ‫ﺑﺴﻴﺎﺭ ﺟﺎﻟﺐ ّ‬

‫ﺑﻪ ﺧﺎﻃﺮ ﭘﻴﺸﻘﺪﻡ ﺷﺪﻧﺶ ﺩﺭ ﺍﻧﺠﺎﻡ ﺣﮑﻢ ﺍﻟﻐﺎء ﺑﺮﺩﮔﻰ ﺩﺭ ﺳﺮﺍﺳﺮ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ‬ ‫ﺹ ‪٥٨‬‬

‫ﺑﺮﻳﺘﺎﻧﻴﺎ ﺗﻤﺠﻴﺪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﺍﺛﺮﺍﺕ ﺗﺤﮑﻴﻢ ﺣﮑﻮﻣﺘﻰ ﺭﺍ ﮐﻪ ﺑﺮ ﺍﺳﺎﺱ ﻧﻤﺎﻳﻨﺪﮔﻰ‬

‫ﻣﺮﺩﻡ ﻣﺴﺘﻘﺮ ﺑﺎﺷﺪ ﻣﻮﺭﺩ ﺳﺘﺎﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ ‪ .‬ﺧﻄﺎﺏ ﺩﻭﻡ ﺑﺎ ﺍﻋﻼﻥ " ﻳﻮﻡ ﺍ‪" ‬‬

‫ﺁﻏﺎﺯ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﺩﻋﻮﺗﻰ ﮐﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﺣﮑﻢ ﻓﺮﻣﺎﻥ ﺩﺍﺭﺩ ﻭ ﻣﺸﺎﺑﻪ ﺁﻥ ﺩﺭ ﺳﺎﻳﺮ‬

‫ﭘﻴﺎﻡ ﻫﺎﻳﺸﺎﻥ ﺩﻳﺪﻩ ﻧﻤﻰﺷﻮﺩ ﭘﺎﻳﺎﻥ ﻣﻰﭘﺬﻳﺮﺩ ‪:‬‬

‫ﺍﻟﻈﺎﻟﻢ ِ ِ ِ‬ ‫ﺑﺄﻳﺎﺩﻯ َ ْ ِ‬ ‫ِ‬ ‫ﮑﻢ‬ ‫ﺍﻟﺼﺤﻴﺢ‬ ‫ﺍﻟﮑﺴﻴﺮ‬ ‫ﺑﺴﻴﺎﻁ ِ ِ‬ ‫ﺍﻟﻌﺪﻝ ‪َ ،‬ﻭ َ ‪‬‬ ‫ﮐﺴﺮﻭﺍ ‪‬‬ ‫ﺃﻭﺍﻣﺮ َﺭﺑ‪ُ ُ ‬‬ ‫ُﺍ ْ ُ‬ ‫َ‬ ‫ﺟﺒﺮﻭﺍ َ َ‬ ‫ِ ِ‬

‫ﺍﻟﺤﮑﻴﻢ ‪( ٨٤ ) " ...‬‬ ‫ِٓ ِ‬ ‫ﺍﻻﻣﺮ َ ِ‬

‫) ﺑﻪ ﺩﺳﺘﻬﺎﻯ ﻋﺪﻝ ﺷﮑﺴﺘﻪ ﻫﺎ ﺭﺍ ﭘﻴﻮﻧﺪ ﺩﻫﻴﺪ ﻭ ﺳﺘﻤﮕﺮ ﺭﺍ ﺑﻪ ﺗﺎﺯﻳﺎﻧﻪ ﻫﺎﻯ ﺍﻭﺍﻣﺮ‬

‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺁﻣﺮ ﻭ ﺣﮑﻴﻢ ﺧﻮﺩ ﺩﺭﻫﻢ ﺷﮑﻨﻴﺪ ‪( .‬‬ ‫ﺹ ‪٥٩‬‬

‫‪١١‬‬

‫ﺩﻳﻦ ﻋﺎﻣﻞ ﻧﻮﺭ ﻳﺎ ﻣﻮﺟﺐ ﺗﺎﺭﻳﮑﻰ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻮﺍﻧﻌﻰ ﺭﺍ ﮐﻪ ﺗﺄﺳﻴﺴﺎﺕ ﻣﺬﻫﺒﻰ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺑﻴﻦ‬

‫ﺷﺪﺕ ﻣﺤﮑﻮﻡ ﻣﻰﮐﻨﻨﺪ ‪ .‬ﻋﻘﺎﻳﺪ ﻗﺸﺮﻯ‬ ‫ﻟﻬﻴﻪ ﺍﻳﺠﺎﺩ ﮐﺮﺩﻩﺍﻧﺪ ﺑﻪ ّ‬ ‫ﺍﻧﺴﺎﻥ ﻭ ﻣﻈﺎﻫﺮ ﺍ ّ‬

‫ﻋﺎﻣﻪ ﺍﻟﻬﺎﻡ ﮔﺮﻓﺘﻪ ﻭ ﺑﺎ ﺳﻮء ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻗﻮﺍﻯ ﺫﻫﻨﻰ ﺗﮑﺎﻣﻞ‬ ‫ﻣﺬﻫﺒﻰ ﮐﻪ ﺍﺯ ﺧﺮﺍﻓﺎﺕ ّ‬

‫ﻣﮑﺮﺭﴽ ﺑﺮ ﺩﻳﻦ ﺣﻘﻴﻘﻰ ﮐﻪ ﻫﻤﻮﺍﺭﻩ ﻣﻌﻄﻮﻑ ﺑﻪ ﻫﺪﻑ ﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﻭ‬ ‫ﻳﺎﻓﺘﻪﺍﻧﺪ‬ ‫ّ‬ ‫ﻣﻌﻨﻮﻯ ﺍﺳﺖ ﺗﺤﻤﻴﻞ ﺷﺪﻩﺍﻧﺪ ‪ .‬ﻗﻮﺍﻧﻴﻦ ﻣﺘﺒﺎﺩﻟﮥ ﺍﺟﺘﻤﺎﻋﻰ ﮐﻪ ﺑﺮﺍﻯ ﺍﺳﺘﺤﮑﺎﻡ‬

‫ﻋﺎﻣﮥ ﻣﺮﺩﻡ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ ﭘﺎﻳﮥ‬ ‫ﺣﻴﺎﺕ ﺟﺎﻣﻌﻪ ﻇﺎﻫﺮ ﺷﺪﻩﺍﻧﺪ ﺑﻪ ﺟﺎﻯ ﺁﻥ ﮐﻪ ﺩﺭ ﺧﺪﻣﺖ ّ‬ ‫ﻣﺘﺤﺠﺮ ﻭ ﺍﻋﻤﺎﻟﻰ ﮔﺸﺘﻪﺍﻧﺪ ﮐﻪ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺭﺍ ﻣﻮﺭﺩ ﻓﺸﺎﺭ ﻭ ﺯﺣﻤﺖ‬ ‫ﻗﻮﺍﻟﺐ ﻓﮑﺮﻯ‬ ‫ّ‬

‫ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ ‪ .‬ﺣﺘّﻰ ﺍﺯ ﺑﮑﺎﺭ ﺑﺮﺩﻥ ﻫﻮﺵ ﻭ ﻋﻘﻞ ﻳﻌﻨﻰ ﻣﻬﻤﺘﺮﻳﻦ ﻭﺳﻴﻠﻪﺍﻯ ﮐﻪ ﺑﺸﺮ‬

‫ﺗﻌﻤﺪﴽ ﺟﻠﻮﮔﻴﺮﻯ ﺑﻪ ﻋﻤﻞ ﺁﻣﺪﻩ ﺍﺳﺖ ‪ ،‬ﻧﺘﻴﺠﻪ ﺁﻥ ﮐﻪ ﺭﻭﺍﺑﻂ‬ ‫ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﺩ ّ‬

‫ﻣﺘﮑﻰ ﺍﺳﺖ ﺍﺯ‬ ‫ﻣﺘﻘﺎﺑﻞ ﻭ ﻫﻤﮑﺎﺭﻯ ﺑﻴﻦ ﺩﻳﻦ ﻭ ﻋﻠﻢ ﮐﻪ ﺍﺳﺎﺱ ﺣﻴﺎﺕ ﻭ ّ‬ ‫ﺗﻤﺪﻥ ﺍﻧﺴﺎﻧﻰ ﺑﺮ ﺁﻥ ّ‬

‫ﺑﻴﻦ ﺭﻓﺘﻪ ﺍﺳﺖ ‪.‬‬

‫ﺗﺄﺳﻒ ﺁﻭﺭ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﻳﻦ ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﺍﻋﺘﺒﺎﺭ ﻭ‬ ‫ﻧﺘﻴﺠﮥ ﺍﻳﻦ ﺳﺎﺑﻘﮥ ّ‬

‫ﺣﺴﻦ ﺷﻬﺮﺕ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﺍﺳﺖ ‪ .‬ﺑﺪﺗﺮ ﺍﺯ ﻫﻤﻪ ﺁﻥ ﮐﻪ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺧﻮﺩ‬

‫ﻣﻬﻠﮏ ﺗﺮﻳﻦ ﺳﺒﺐ ﻧﻔﺮﺕ ﻭ ﺟﻨﮓ ﺩﺭ ﺑﻴﻦ ﻣﺮﺩﻡ ﺟﻬﺎﻥ ﺷﺪﻩﺍﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﺗﺬﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ‪:‬‬ ‫ﻣﺘﺠﺎﻭﺯ ﺍﺯ ﻳﮏ ﻗﺮﻥ ﻗﺒﻞ ّ‬

‫ﺹ ‪٦٠‬‬

‫" ﺿﻐﻴﻨﻪ ﻭ ﺑﻐﻀﺎﻯ ﻣﺬﻫﺒﻰ ﻧﺎﺭﻳﺴﺖ ﻋﺎﻟﻢ ﺳﻮﺯ ﻭ ﺍﻃﻔﺎء‬

‫ﺁﻥ ﺑﺴﻴﺎﺭ ﺻﻌﺐ ﻣﮕﺮ ﻳﺪ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﻧﺎﺱ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺑﻼﻯ ﻋﻘﻴﻢ ﻧﺠﺎﺕ ﺑﺨﺸﺪ ‪( ٨٥ ) " .‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﺑﺎﺭﮔﺎﻩ ﺍﻟﻬﻰ ﻣﺴﺌﻮﻝ ﺍﻳﻦ ﻭﺿﻊ‬

‫ﺭﻭﺣﺎﻧﻴﻮﻥ ﻳﻌﻨﻰ ﭘﻴﺸﻮﺍﻳﺎﻥ ﺍﺩﻳﺎﻥ ﻋﺎﻟﻢ ﻣﻰﺑﺎﺷﻨﺪ ﮐﻪ ﺩﺭ ﺍﺩﻭﺍﺭ ﺗﺎﺭﻳﺦ ﺑﻪ‬ ‫ﺍﺳﻔﻨﺎﮐﻨﺪ‬ ‫ّ‬ ‫ﺧﻮﺩ ﺍﺟﺎﺯﻩ ﺩﺍﺩﻩﺍﻧﺪ ﮐﻪ ﺍﺯ ﺟﺎﻧﺐ ﺣﻖ ﺳﺨﻦ ﮔﻮﻳﻨﺪ ‪ .‬ﮐﻮﺷﺶ ﺁﻧﺎﻥ ﺑﺮ ﺍﻳﻦ ﮐﻪ‬

‫ﮐﻠﻤﺔ ﺍ‪ ‬ﺭﺍ ﻣﻠﮏ ﺧﺼﻮﺻﻰ ﺧﻮﺩ ﺩﺍﻧﻨﺪ ﻭ ﺗﻔﺴﻴﺮ ﺁﻥ ﺭﺍ ﻭﺳﻴﻠﮥ ﺑﺰﺭﮔﻰ ﺧﻮﺩ ﺳﺎﺯﻧﺪ‬

‫ﺗﻤﺪﻥ ﺑﻮﺩﻩ ﺍﺳﺖ ‪ .‬ﭼﻨﺎﻥ ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﭘﻴﺸﻮﺍﻳﺎﻥ‬ ‫ﺑﺰﺭﮒ ﺗﺮﻳﻦ ﻣﺎﻧﻊ ﺩﺭ ﺭﺍﻩ ﭘﻴﺸﺮﻓﺖ ّ‬ ‫ﺿﺪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﻰ ﺑﻪ ﻫﻨﮕﺎﻡ‬ ‫ﺩﻳﻨﻰ ﺑﺮﺍﻯ ﻭﺻﻮﻝ ﺑﻪ ﺍﻫﺪﺍﻑ ﻭ ﺁﻣﺎﻝ ﺧﻮﺩ ﺩﺭ ﻗﻴﺎﻡ ﺑﺮ ّ‬ ‫ﻇﻬﻮﺭﺷﺎﻥ ﻫﻴﭻ ﺗﺮﺩﻳﺪﻯ ﺑﻪ ﺧﻮﺩ ﺭﺍﻩ ﻧﺪﺍﺩﻩﺍﻧﺪ ‪.‬‬

‫ﺻﺪ ﻋﺒﺎﺩ ﻭ ﻣﻨﻊ ﺍﻳﺸﺎﻥ ﺍﺯ‬ ‫" ﻭ ﺩﺭ ﻫﻤﻪ ﺍﻭﻗﺎﺕ ﺳﺒﺐ ّ‬

‫ﺍﺣﺪﻳﻪ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺯﻣﺎﻡ ﺁﻥ ﻣﺮﺩﻡ ﺩﺭ‬ ‫ﺷﺎﻃﻰ ﺑﺤﺮ‬ ‫ّ‬

‫ﺣﺐ‬ ‫ﮐﻒ ﮐﻔﺎﻳﺖ ﺍﻳﺸﺎﻥ ﺑﻮﺩ ﻭ ﺍﻳﺸﺎﻥ ﻫﻢ ﺑﻌﻀﻰ ﻧﻈﺮ ﺑﻪ‬ ‫ّ‬

‫ﺭﻳﺎﺳﺖ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﻋﺪﻡ ﻋﻠﻢ ﻭ ﻣﻌﺮﻓﺖ ﻧﺎﺱ ﺭﺍ ﻣﻨﻊ ﻣﻰﻧﻤﻮﺩﻧﺪ‬

‫ﭼﻨﺎﻧﭽﻪ ﻫﻤﮥ ﺍﻧﺒﻴﺎء ﺑﻪ ﺍﺫﻥ ﻭ ﺍﺟﺎﺯﮤ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺳﻠﺴﺒﻴﻞ ﺷﻬﺎﺩﺕ ﺭﺍ ﻧﻮﺷﻴﺪﻧﺪ ‪( ٨٦ ) " ...‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺁﺛﺎﺭ ﺧﻮﺩ ﺧﻄﺎﺏ ﺑﻪ ﭘﻴﺸﻮﺍﻳﺎﻥ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺁﻧﺎﻥ‬

‫ﻣﺴﺌﻮﻟﻴﺘﻰ ﮐﻪ ﺑﺎ ﭼﻨﺎﻥ ﺳﻬﻞ ﺍﻧﮕﺎﺭﻯ ﻭ ﺑﻰ ﻣﺒﺎﻻﺗﻰ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺑﻪ ﻋﻬﺪﻩ ﮔﺮﻓﺘﻪﺍﻧﺪ‬ ‫ﺭﺍ ﺍﺯ‬ ‫ّ‬ ‫ﺑﺮﺣﺬﺭ ﻣﻰﺩﺍﺭﻧﺪ ‪.‬‬

‫ﺗﻐﻴﺮﺕ َ َ ‪ِ َ ‬‬ ‫ﻣﻨﻬﺎ ‪ِ .‬ﺍﺗ‪‬ﻘﻮﺍ ﺍ‪َ ‬ﻭ ﮐﻮﻧﻮﺍ‬ ‫ﺍﻻﻧﻬﺎﺭ ُ ْ َ ِ َ ُ‬ ‫ﮐﻤﺜﻞ َ ْ ٍ‬ ‫ﻣﺜﻠﮑﻢ َ َ َ ِ‬ ‫ﺍﻟﻤﻨﺸﻌﺒﺔ ِ ْ‬ ‫ﺗﻐﻴﺮﺕ ٔ ْ‬ ‫ﻋﻴﻦ ٕﺍﺫﺍ َ َ ‪ْ َ ‬‬ ‫" َ َُ ُ ْ‬

‫ﺃﺻﻠﻬﺎ‬ ‫ﻓﺴﺪ ْ ُ‬ ‫ﺍﻟﺸﺠﺮ ٕ ْ‬ ‫ﮐﺬﻟﮏ ‪ُ ْ ‬‬ ‫ﺍﻥ َ َ َ‬ ‫ﺃﺭﮐﺎﻧﻪ ‪َ .‬ﻭ َ ِ َ‬ ‫ﺍﻻﻧﺴﺎﻥ ٕﺍﺫﺍ َ َ َ‬ ‫ﺍﻟﻤﺘﻘﻴﻦ ‪َ ِ َ .‬‬ ‫ﮐﺬﻟﮏ ‪ُ َ ‬‬ ‫ﻗﻠﺒﻪ َﺗْﻔُﺴُﺪ ْ ُ‬ ‫ﻓﺴﺪ َ ْ ُ ُ‬ ‫ﻣﻦ ُ ‪َ ‬‬ ‫ِ َ‬ ‫ﺹ ‪٦١‬‬

‫ﺛﻤﺎﺭﻫﺎ " ‪( ٨٧ ) .‬‬ ‫ﺗﻔﺴﺪ ﺍ ‪‬‬ ‫َْ ُ ُ‬ ‫ﻓﻨﺎﻧﻬﺎ َﻭ ﺍ ‪ُ ‬‬ ‫ُ‬ ‫ﻭﺭﺍﻗﻬﺎ َﻭ ﺍ ‪ُ ‬‬ ‫ﻏﺼﺎﻧﻬﺎ َﻭ ﺍ ‪ُ ْ ‬‬

‫) ﭘﻴﺸﻮﺍﻳﺎﻥ ﺍﺩﻳﺎﻥ ﭼﻮﻥ ﭼﺸﻤﻪ ﺁﺑﻨﺪ ﮐﻪ ﺍﮔﺮ ﺗﻐﻴﻴﺮ ﮐﻨﺪ ﻧﻬﺮﻫﺎﻯ ﺟﺎﺭﻯ ﺍﺯ ﺁﻥ ﻧﻴﺰ‬

‫ﺗﻐﻴﻴﺮ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ‪ .‬ﻫﻤﭽﻨﺎﻥ ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﮐﻪ ﺍﮔﺮ ﻗﻠﺒﺶ ﻓﺎﺳﺪ ﺷﻮﺩ ﻫﻤﮥ ﺍﺟﺰﺍء ﺑﺪﻥ ﻓﺎﺳﺪ‬

‫ﺧﻮﺍﻫﺪ ﺷﺪ‬

‫ﻋﻠﺖ ﻓﺴﺎﺩ ﺷﺎﺧﻪ ﻭ ﺑﺮﮒ ﻭ ﻣﻴﻮﻩ ﺁﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ (‬ ‫ﻭ ﻳﺎ ﻣﺎﻧﻨﺪ ﺩﺭﺧﺖ ﮐﻪ ﻓﺴﺎﺩ ﺭﻳﺸﻪ ﺁﻥ ّ‬ ‫ﺍﻳﻦ ﮐﻪ ﺑﻴﺎﻧﺎﺕ ﻣﺬﮐﻮﺭ ﺑﻪ ﻫﻨﮕﺎﻣﻰ ﺍﻋﻼﻡ ﮔﺮﺩﻳﺪ ﮐﻪ ﻋﻘﺎﻳﺪ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ‬

‫ﻳﮑﻰ ﺍﺯ ﻧﻴﺮﻭﻫﺎﻯ ﻋﻤﺪﮤ ﺣﺎﮐﻢ ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﺑﻮﺩ ﻧﺸﺎﻧﮥ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﻭﺭﮤ ﻗﺪﺭﺕ‬

‫ﺭﻭﺣﺎﻧﻴﻮﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﺟﻬﺎﻥ ﺑﻪ ﭘﺎﻳﺎﻥ‬ ‫ﻋﻤﻼ ﺧﺎﺗﻤﻪ ﻳﺎﻓﺘﻪ ﻭ ﺩﻳﮕﺮ ﻧﻘﺶ ﺍﺟﺘﻤﺎﻋﻰ ﻃﺒﻘﮥ‬ ‫ﺁﻥ ﻋﻘﺎﻳﺪ‬ ‫ً‬ ‫ّ‬

‫ﺭﺳﻴﺪﻩ ﺍﺳﺖ ‪.‬‬

‫" ﺍﻯ ﻣﻌﺸﺮ ﻋﻠﻤﺎء ﻣﻦ ﺑﻌﺪ ﺧﻮﺩ ﺭﺍ ﺻﺎﺣﺐ ﺍﻗﺘﺪﺍﺭ ﻧﺨﻮﺍﻫﻴﺪ ﻳﺎﻓﺖ ‪( ٨٨ ) " ...‬‬

‫ﺧﻄﺎﺏ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﻋﻠﻤﺎﻯ ﺍﺳﻼﻡ ﮐﻪ ﺑﺨﺼﻮﺹ ﺍﺯ ﻣﺨﺎﻟﻔﻴﻦ ﮐﻴﻨﻪ ﺗﻮﺯ ﺑﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﭼﻨﻴﻦ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺭﺅﻭﺱ ِ ِ‬ ‫ﻣﻦ‬ ‫ﺍﻟﺸﻤﺶ َﻋﻠﻰ‬ ‫ﻳﺪﺭﮐﻬﺎ ‪ُ ‬‬ ‫ﺳﻮﻑ ُ ِ ُ‬ ‫ﺍﻟﺠﺒﺎﻝ َ ْ َ‬ ‫" َ َُ َ‬ ‫ِ‬ ‫ﺑﻘﻴﺔ ﺍﺛﺮ ‪ِ ْ ‬‬ ‫ﻣﺜﻠﮏ َ َ َ ِ‬ ‫ﺍﻟﺰﻭﺍﻝ ِ ْ‬ ‫ﮐﻤﺜﻞ َ ‪‬‬

‫ﻤﺘ ِ‬ ‫ﺎﻟﮏ ‪( ٨٩ ) " ...‬‬ ‫ﻟﺪﻯ ﺍ‪ِ‬‬ ‫ﻗﺪ ﺍ ‪َ ِ ‬‬ ‫ﻌﺎﻝ ‪ْ َ .‬‬ ‫ﻋﺰ ﺍ ‪ْ‬ﻣﺜ ِ َ‬ ‫ﺧﺬ ِﻋ ّ َ‬ ‫َ​َ‬ ‫ﺍﻟﻐﻨﻲ ْﺍﻟ ُ َ‬ ‫ﺰﮎ َﻭ ِ ‪‬‬ ‫َ ‪‬‬ ‫ﻗﻠﮥ ﮐﻮﻫﻰ ﮐﻪ ﺑﺰﻭﺩﻯ ﺑﻪ ﺣﮑﻢ ﺧﺪﺍﻭﻧﺪ ﻗﺎﺩﺭ ﻣﺘﻌﺎﻝ ﺍﺯ‬ ‫) ﺗﻮ ﭼﻮﻥ ﺁﺧﺮﻳﻦ ﺍﺛﺮ ﺁﻓﺘﺎﺏ ﺑﺮ ّ‬ ‫ﻋﺰﺕ ﺍﺯ ﺗﻮ ﻭ ﺍﺯ ﺍﻣﺜﺎﻝ ﺗﻮ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ‪" .‬‬ ‫ﻣﻴﺎﻥ ﺧﻮﺍﻫﺪ ﺭﻓﺖ ‪ّ ،‬‬

‫ﺹ ‪٦٢‬‬

‫ﺍﻳﻦ ﺍﺑﻼﻏﺎﺕ ﺗﻨﻬﺎ ﺑﻪ ﺳﺎﺯﻣﺎﻥ ﻫﺎﺋﻰ ﮐﻪ ﻣﺴﺌﻮﻝ ﺍﻣﻮﺭ ﺩﻳﻨﻰ ﻣﻰﺑﺎﺷﻨﺪ‬

‫ﺧﻄﺎﺏ ﻧﮕﺮﺩﻳﺪﻩ ﺑﻠﮑﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﺮﺑﻮﻁ ﺑﻪ ﺳﻮء ﺍﺳﺘﻔﺎﺩﻩﺍﻯ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﻳﻦ‬

‫ﺳﺎﺯﻣﺎﻥ ﻫﺎ ﻣﻰﺷﻮﺩ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﺩ ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﺳﻬﻢ ﻋﻈﻴﻤﻰ ﮐﻪ ﻫﺮ‬

‫ﺗﻤﺪﻥ ﺑﻪ ﻋﻬﺪﻩ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻗﺪﺭﺩﺍﻧﻰ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬ ‫ﻳﮏ ﺍﺯ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ّ‬

‫ﻣﺤﺒﺖ ﺑﻪ ﻧﻮﻉ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﮐﻪ ﺷﺎﺧﺺ ﺑﻌﻀﻰ ﺍﺯ ﻋﻠﻤﺎﻯ‬ ‫ﺑﻠﮑﻪ ﺍﺯ ﺧﻮﺩﮔﺬﺷﺘﮕﻰ ﻭ‬ ‫ّ‬ ‫ﺩﻳﻨﻰ ﻭ ﻧﻈﺎﻡ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﺩﺭ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺑﻮﺩﻩ ﻭ ﻣﻨﺎﻓﻊ ﺁﻥ ﻋﺎﻳﺪ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬

‫ﮔﺸﺘﻪ ﺗﺤﺴﻴﻦ ﻭ ﺗﻤﺠﻴﺪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬

‫" ﻋﻠﻤﺎﺋﻰ ﮐﻪ ‪ ...‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺑﻪ ﻃﺮﺍﺯ ﻋﻠﻢ ﻭ ﺍﺧﻼﻕ‬

‫ﻣﺰﻳﻨﻨﺪ ﺍﻳﺸﺎﻥ ﺑﻪ ﻣﺜﺎﺑﮥ ﺭﺃﺳﻨﺪ ﺍﺯ ﺑﺮﺍﻯ ﻫﻴﮑﻞ ﻋﺎﻟﻢ ﻭ ﻣﺎﻧﻨﺪ ﺑﺼﺮﻧﺪ ﺍﺯ ﺑﺮﺍﻯ ﺍﻣﻢ ‪( ٩٠ ) " ...‬‬ ‫ّ‬ ‫ﺩﺭ ﻭﺍﻗﻊ ﺗﻼﺵ ﻫﻤﮥ ﻣﺮﺩﻡ ﺍﺯ ﻣﺆﻣﻦ ﻭ ﻏﻴﺮ ﻣﺆﻣﻦ ﻭ ﻋﺎﻟﻢ ﻭ ﻋﺎﻣﻰ ﺍﮐﻨﻮﻥ‬

‫ﺑﺎﻳﺪ ﺍﻳﻦ ﺑﺎﺷﺪ ﮐﻪ ﻧﺘﺎﻳﺞ ﻓﺴﺎﺩ ﻫﻤﻪ ﮔﻴﺮﻯ ﺭﺍ ﮐﻪ ﺩﺭ ﺍﺛﺮ ﺟﻨﺒﺶ ﻫﺎﻯ ﺩﻳﻨﻰ ﮔﺮﻳﺒﺎﻥ‬ ‫ﮔﻴﺮ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﮔﺸﺘﻪ ﺑﺎﺯﺷﻨﺎﺳﻨﺪ ‪ .‬ﭼﻪ ﺩﺭ ﺍﺛﺮ ﺑﻴﮕﺎﻧﮕﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﮐﻪ ﺩﺭ ﻃﻲ‬ ‫ّ‬ ‫ﻋﻤﻮﻣﻴﺖ ﻳﺎﻓﺘﻪ ‪ ،‬ﺭﺍﺑﻄﻪﺍﻯ ﮐﻪ ﭘﺎﻳﻪ ﻭ ﺍﺳﺎﺱ ﺣﻴﺎﺕ ﻣﻌﻨﻮﻯ ﺑﺮ ﺁﻥ‬ ‫ﻗﺮﻥ ﮔﺬﺷﺘﻪ‬ ‫ّ‬

‫ﺍﺳﺘﻮﺍﺭ ﺑﻮﺩ ﺩﺭ ﻫﻢ ﻓﺮﻭ ﺭﻳﺨﺘﻪ ﻭ ﻗﻮﺍﻯ ﻃﺒﻴﻌﻰ ﺧﺮﺩ ﻭ ﺍﺳﺘﺪﻻﻝ ﻣﻨﻄﻘﻰ ﮐﻪ ﺍﺯ ﻟﻮﺍﺯﻡ‬

‫ﺣﻴﺎﺗﻰ ﺑﺮﺍﻯ ﺣﻔﻆ ﻭ ﺗﮑﺎﻣﻞ ﺍﺭﺯﺵ ﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻋﻤﻮﻣﴼ ﺍﻋﺘﺒﺎﺭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩﺍﻧﺪ‬

‫‪.‬‬

‫ﻗﻮﻩ ﻭ ﺑﻨﻴﮥ ﺍﻳﻤﺎﻥ ﺩﺭ ﺍﻗﻄﺎﺭ ﻋﺎﻟﻢ ﺿﻌﻴﻒ ﺷﺪﻩ ﺩﺭﻳﺎﻕ‬ ‫" ّ‬

‫ﺍﻋﻈﻢ ﻻﺯﻡ ﺳﻮﺍﺩ ﻧﺤﺎﺱ ﺍﻣﻢ ﺭﺍ ﺍﺧﺬ ﻧﻤﻮﺩﻩ ﺍﮐﺴﻴﺮ ﺍﻋﻈﻢ ﺑﺎﻳﺪ ‪...‬‬

‫ﺍﻳﻦ ﻣﻘﺎﻡ ﻭ ﺍﻳﻦ ﻗﺪﺭﺕ ﻣﺨﺼﻮﺹ ﺍﺳﺖ ﺑﻪ ﮐﻠﻤﺔ ﺍ‪( ٩١ ) " ... ‬‬ ‫ﺹ ‪٦٣‬‬

‫‪١٢‬‬

‫ﺻﻠﺢ ﺟﻬﺎﻧﻰ‬

‫ﺗﺬﮐﺮﺍﺕ ﻭ ﻫﺸﺪﺍﺭﻫﺎﻯ ﺣﻀﺮﺕ‬ ‫ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩ ‪ّ ،‬‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﺁﻧﭽﻪ ﺑﻌﺪﻫﺎ ّ‬ ‫ﺑﺎ ّ‬

‫ﺧﺎﺻﻰ ﭘﻴﺪﺍ ﻣﻰﮐﻨﻨﺪ ‪.‬‬ ‫ﺍﻫﻤﻴﺖ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ‬ ‫ّ‬ ‫ّ‬

‫ﻓﺎﻧﻈﺮﻭﺍ‬ ‫ﺍﻧﺴﺎﻥ ‪،‬‬ ‫ﺃﺧﺮﻯ ‪ُ ْ ...‬‬ ‫ﻫﻨﺎﮎ َﻭ ِ ٍ‬ ‫ﺍﻟﻤﺠﻠﺲ ﻓﻰ ُ َ‬ ‫ﺍﺻﺤﺎﺏ َ ْ ِ ِ‬ ‫ﺍﻟﻌﺎﻟﻢ َ َ ْ َ ِ‬ ‫ﺩﻳﺎﺭ ْ‬ ‫" ﻳﺎ ْ‬ ‫ﮐﻬﻴﮑﻞ ٕ ْ‬ ‫َ َ‬ ‫َ‬

‫ﻔﺔ ُ َ ِ َ ِ‬ ‫ﺍﻟﻤﺨﺘﻠ َ ِ‬ ‫ﺑﺎﻻﺳﺒﺎﺏ ُ ْ َ ِ‬ ‫ﻧﻔﺴﻪ‬ ‫ﺻﺤﻴﺤﴼ ِ ً‬ ‫ﺍﻻﻣﺮﺍﺽ ٔ ْ ِ‬ ‫ﻃﺎﺑﺖ َ ْ ُ ُ‬ ‫ﻓﺎﻋﺘﺮﺗﻪ ٔ ْ ُ‬ ‫ﮐﺎﻣﻼ َ ْ َ َ ْ ُ‬ ‫ٕ‪ُ‬‬ ‫ﺍﻟﻤﺘﻐﺎﻳﺮﺓ َﻭ ﻣﺎ َ‬ ‫ﺧﻠﻖ َ‬ ‫ﺍﻧﻪ ُ ِ َ‬ ‫ﺗﺤﺖ َ َ ‪ِ ‬‬ ‫ﻏﻴﺮ ِ َ ٍ‬ ‫ﺬﻳﻦ َﺭﮐﺒﻮﺍ َ ِ‬ ‫ﻴﺔ‬ ‫ﺗﺼﺮﻑ ﺃﻃﺒّﺎء َ ْ ِ‬ ‫ﻳﻮﻡ ﺑﻞ ْ َ ‪‬‬ ‫ﻣﺮﺿﻪ ِﺑﻤﺎ َ َ َ‬ ‫ﻣﻄ ‪َ ‬‬ ‫ﺍﺷﺘﺪ َ َ ُ ُ‬ ‫ﻭﻗﻊ َ ْ َ‬ ‫ﺣﺎﺫﻗﺔ ﺍﻟّ َ‬ ‫ﻓﻰ َ ْ ٍ‬

‫ﻣﻦ‬ ‫ﺍﻟﻐﺮﻭﺭ َﻋﻠﻰ‬ ‫ﺧﻤﺮ ُ ِ‬ ‫ﺳﮑﺮ َ ْ ِ‬ ‫ﺬﻳﻦ َ َ ُ ْ‬ ‫ﺗﺤﺖ ْ‬ ‫ﺃﺧﺬﻫﻢ ُ ْ ُ‬ ‫ﺍﻟﻴﻮﻡ َ ُ‬ ‫ﺃﻳﺪﻯ ﺍﻟّ َ‬ ‫ﻧﺮﺍﻩ َ ْ َ‬ ‫ﺍﻟﻬﺎ‪‬ﻤﻴﻦ ‪َ .‬ﻭ َ ْ َ‬ ‫‪َ ‬‬ ‫ﺍﻟﻬﻮﻯ َﻭ ﮐﺎﻧﻮﺍ ِ َ‬ ‫َ‬ ‫َ ٍ‬ ‫ﺍﻟﺨﻄﻴﺮ ‪( ٩٢ ) " ...‬‬ ‫ﺷﺄﻥ ﻻ َ ْ ِ َ‬ ‫ﺧﻴﺮ ْ ُ ِ ِ ْ‬ ‫ﺍﻻﻭﻋﺮ َ ُ‬ ‫ﺍﻻﻣﺮ ٔ ْ َ ُ‬ ‫ﻓﮑﻴﻒ ﻫﺬﺍ ٔ ْ ُ‬ ‫ﺃﻧﻔﺴﻬﻢ ‪َ ْ َ َ ،‬‬ ‫ﻳﻌﺮﻓﻮﻥ َ ْ َ‬

‫) ﺍﻯ ﺑﺮﮔﺰﻳﺪﮔﺎﻥ ﻣﺮﺩﻡ ‪ ...‬ﺩﻧﻴﺎ ﺭﺍ ﭼﻮﻥ ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﺑﺪﺍﻧﻴﺪ ﮐﻪ ﮐﺎﻣﻞ ﻭ ﺳﺎﻟﻢ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ‬

‫ﺷﺪﺕ ﻣﺮﺽ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ ﺯﻳﺮﺍ‬ ‫ﺍﻣﺎ ﺑﻪ ﻋﻠﻞ ﻣﺨﺘﻠﻒ ‪ ،‬ﺑﻴﻤﺎﺭﻯ ﺑﺮ ﺁﻥ ﻋﺎﺭﺽ ﮔﺸﺘﻪ ﻭ ﻫﺮ ﺭﻭﺯ ﺑﺮ ّ‬ ‫ّ‬

‫ﻃﺒﻴﺒﺎﻥ ﻧﺎﺩﺍﻥ ﮐﻪ ﺟﺰ ﺑﻪ ﺍﻣﻴﺎﻝ ﺧﻮﺩ ﻧﻤﻰﺍﻧﺪﻳﺸﻨﺪ ﺁﻥ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﮔﺮﻓﺘﻪﺍﻧﺪ ‪ ...‬ﻭ ﺍﻣﺮﻭﺯ ﺩﺭ ﺩﺳﺖ‬

‫ﺳﺮﻣﺴﺘﺎﻥ ﺷﺮﺍﺏ ﻏﺮﻭﺭ ﮐﻪ ﺑﺪ ﻭ ﺧﻮﺏ ﺧﻮﺩ ﺭﺍ ﻧﻤﻰﺩﺍﻧﻨﺪ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻩ ‪ ،‬ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﻧﻔﻮﺱ‬

‫ﭼﻨﻴﻦ ﮐﺎﺭ‬

‫ﺑﺰﺭﮔﻰ ﺭﺍ ﺳﺎﻣﺎﻥ ﺗﻮﺍﻧﻨﺪ ﺩﺍﺩ ؟ (‬

‫ﻳﻮﻡ ِ‬ ‫ﺍﻟﻌﺎﺭﻓﻴﻦ ‪...‬‬ ‫ﻣﻦ‬ ‫ﺪﺙ ٔ‬ ‫ﺍﻟﻤﺠﺮﻣﻮﻥ ْ ُ‬ ‫ﺤ‪ُ ‬‬ ‫ﺭﺽ ِﺑﻤﺎ ﻓﻴﻬﺎ ‪َ ،‬ﻭ ُ ْ ِ َ‬ ‫" ﻫﺬﺍ َ ْ ٌ‬ ‫ﻟﻮ ُ ْ ُ ْ‬ ‫ﺃﺛﻘﺎﻟﻬﺎ َ ْ‬ ‫ﺍﻻ ْ ُ‬ ‫ِ َ‬ ‫ﮐﻨﺘﻢ ِ َ‬ ‫ﻓﻴﻪ ُﺗ َ‬

‫" ) ‪( ٩٣‬‬ ‫ﺹ ‪٦٤‬‬ ‫ﮐﻪ‬

‫) ﺍﻣﺮﻭﺯ ﻫﻤﺎﻥ ﺭﻭﺯﻯ ﺍﺳﺖ ﮐﻪ ﺯﻣﻴﻦ ﺣﺪﻳﺚ ﺧﻮﺩ ﺭﺍ ﺑﺎﺯ ﻣﻰﮔﻮﻳﺪ ‪ ،‬ﺍﻯ ﮐﺎﺵ ﮔﻨﻬﮑﺎﺭﺍﻥ‬

‫ﺑﺎﺭ ﮔﺮﺍﻧﻨﺪ ﮐﻼﻡ ﺁﻧﺮﺍ ﺩﺭﻳﺎﺑﻨﺪ (‬

‫" ﺟﻤﻴﻊ ﺍﺯ ﺑﺮﺍﻯ ﺍﺻﻼﺡ ﻋﺎﻟﻢ ﺧﻠﻖ ﺷﺪﻩﺍﻧﺪ ﻟﻌﻤﺮ ﺍ‪‬‬

‫ﺷﺌﻮﻧﺎﺕ ﺩﺭﻧﺪﻩ ﻫﺎﻯ ﺍﺭﺽ ﻻﻳﻖ ﺍﻧﺴﺎﻥ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ‪ .‬ﺷﺄﻥ‬

‫ﺍﻧﺴﺎﻥ ﺭﺣﻤﺖ ﻭ ﻣﺤﺒّﺖ ﻭ ﺷﻔﻘﺖ ﻭ ﺑﺮﺩﺑﺎﺭﻯ ﺑﺎ ﺟﻤﻴﻊ ﺍﻫﻞ ﻋﺎﻟﻢ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ‪٩٤ ) " ...‬‬ ‫(‬

‫" ﺟﻤﻴﻊ ﺍﻫﻞ ﺍﺭﺽ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺩﺭ ﺣﺮﮐﺘﻨﺪ ﻭ ﺳﺒﺐ ﻭ‬

‫ﻋﻠّﺖ ﺁﻧﺮﺍ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ ﻣﺸﺎﻫﺪﻩ ﻣﻰﺷﻮﺩ ﺍﻫﻞ ﻏﺮﺏ ﺑﺎﺩﻧﻰ ﺷﻴﺌﻰ‬ ‫ﻣﺘﻤﺴﮏ ﻣﻰﺷﻮﻧﺪ‬ ‫ﮐﻪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺛﻤﺮﻯ ﺍﺯ ﺍﻭ ﺣﺎﺻﻞ ﻧﻪ‬ ‫ّ‬

‫ﺗﺮﻗﻰ ﺁﻥ ﺟﺎﻥ ﺩﺍﺩﻩ ﻭ ﻣﻰﺩﻫﻨﺪ ‪( ٩٥ ) " .‬‬ ‫ﺑﺸﺄﻧﻰ ﮐﻪ ﺍﻟﻮﻑ ﺍﻟﻮﻑ ﺩﺭ ﺳﺒﻴﻞ ﻇﻬﻮﺭ ﻭ ّ‬ ‫" ﻫﺮ ﺍﻣﺮﻯ ﺍﺯ ﺍﻣﻮﺭ ﺍﻋﺘﺪﺍﻟﺶ ﻣﺤﺒﻮﺏ ﭼﻮﻥ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ‬

‫ﺿﺮ ﮔﺮﺩﺩ ‪ ...‬ﺍﺳﺒﺎﺏ ﻋﺠﻴﺒﮥ ﻏﺮﻳﺒﻪ ﺩﺭ ﺍﺭﺽ ﻣﻮﺟﻮﺩ‬ ‫ﺳﺒﺐ ّ‬

‫ﻭ ﻟﮑﻦ ﺍﺯ ﺍﻓﺌﺪﻩ ﻭ ﻋﻘﻮﻝ ﻣﺴﺘﻮﺭ ﻭ ﺁﻥ ﺍﺳﺒﺎﺑﻰ ﺍﺳﺖ ﮐﻪ ﻗﺎﺩﺭ‬

‫ﺳﻤﻴﺖ ﺁﻥ ﺳﺒﺐ ﻫﻼﮐﺖ ‪( ٩٦ ) " .‬‬ ‫ﮐﻠﻬﺎ ﻭ‬ ‫ﺍﺳﺖ ﺑﺮ ﺗﺒﺪﻳﻞ ﻫﻮﺍء ﺍﺭﺽ ّ‬ ‫ّ‬

‫ﺩﺭ ﺁﺛﺎﺭ ﺑﻌﺪﻯ ﺍﺯ ﺟﻤﻠﻪ ﺁﻥ ﻫﺎﺋﻰ ﮐﻪ ﺧﻄﺎﺏ ﺑﻪ ﻋﻤﻮﻡ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺮ ﻣﺴﺎﻋﻰ ﻭ ﻣﺠﻬﻮﺩﺍﺗﻰ ﺗﺄﮐﻴﺪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺭﺍ‬

‫ﺑﻪ ﻣﺮﺣﻠﻪﺍﻯ ﮐﻪ ﺍﺯ ﺁﻥ ﺑﻪ " ﺻﻠﺢ ﺍﮐﺒﺮ " ﺗﻌﺒﻴﺮ ﺷﺪﻩ ﺳﻮﻕ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ‪ .‬ﺑﻪ ﻓﺮﻣﻮﺩﮤ‬

‫ﻣﺸﻘﺎﺕ ﻭ ﻫﺮﺝ ﻭ ﻣﺮﺟﻰ ﮐﻪ ﺩﺭ ﺁﻳﻨﺪﮤ‬ ‫ﺷﺪﺕ‬ ‫ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﭼﻨﻴﻦ ﺍﻗﺪﺍﻣﺎﺗﻰ ﺍﺯ ّ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻧﻬﻔﺘﻪ ﺍﺳﺖ ﺧﻮﺍﻫﺪ ﮐﺎﺳﺖ ﺗﺎ ﺁﻥ ﮐﻪ ﺍﻫﻞ ﻋﺎﻟﻢ ﺑﻪ ﭘﺬﻳﺮﺵ ﻇﻬﻮﺭ ﺍﻟﻬﻰ‬ ‫ﺹ ‪٦٥‬‬

‫ﻣﺴﺘﻘﺮ ﺳﺎﺯﻧﺪ ‪.‬‬ ‫ﻓﺎﺋﺰ ﮔﺮﺩﻧﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ " ﺻﻠﺢ ﺍﻋﻈﻢ " ﺭﺍ‬ ‫ّ‬

‫ﻻﺑﺪ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ ﻣﺠﻤﻊ ﺑﺰﺭﮔﻰ ﺩﺭ ﺍﺭﺽ ﺑﺮ ﭘﺎ ﺷﻮﺩ ﻭ‬ ‫"‬ ‫ّ‬

‫ﻣﻠﻮﮎ ﻭ ﺳﻼﻃﻴﻦ ﺩﺭ ﺁﻥ ﻣﺠﻤﻊ ﻣﻔﺎﻭﺿﻪ ﺩﺭ ﺻﻠﺢ ﺍﮐﺒﺮ ﻧﻤﺎﻳﻨﺪ ﻭ‬

‫ﺁﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﻭﻝ ﻋﻈﻴﻤﻪ ﺑﺮﺍﻯ ﺁﺳﺎﻳﺶ ﻋﺎﻟﻢ ﺑﻪ ﺻﻠﺢ ﻣﺤﮑﻢ‬ ‫ﻣﺘﺸﺒﺚ ﺷﻮﻧﺪ ﻭ ﺍﮔﺮ َﻣﻠﮑﻰ ﺑﺮ َﻣﻠﮑﻰ ﺑﺮﺧﻴﺰﺩ ﺟﻤﻴﻊ ﻣﺘّﻔﻘﴼ ﺑﺮ‬ ‫ّ‬

‫ﺣﺮﺑﻴﻪ ﻭ‬ ‫ﻣﻬﻤﺎﺕ‬ ‫ّ‬ ‫ﻣﻨﻊ ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻋﺎﻟﻢ ﻣﺤﺘﺎﺝ ّ‬

‫ﺻﻔﻮﻑ‬ ‫ﻋﺴﮑﺮﻳﻪ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ّﺍﻻ ﻋﻠﻰ ﻗﺪﺭ ﻳﺤﻔﻈﻮﻥ ﺑﻪ‬ ‫ّ‬

‫ﻣﻤﺎﻟﮑﻬﻢ ﻭ ﺑﻠﺪﺍﻧﻬﻢ ‪ ...‬ﻋﻨﻘﺮﻳﺐ ﺟﻤﻴﻊ ﺍﻫﻞ ﻋﺎﻟﻢ ﺑﻪ ﻳﮏ ﻟﺴﺎﻥ ﻭ‬

‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﺪ‬ ‫ﻣﺰﻳﻦ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻫﺮ ﻧﻔﺴﻰ ﺑﻬﺮ ﺑﻠﺪﻯ ّ‬ ‫ﻳﮏ ﺧﻂ ّ‬ ‫ﻣﺜﻞ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﻴﺖ ﺧﻮﺩ ﻭﺍﺭﺩ ﺷﺪﻩ ‪ ...‬ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎﻥ ﮐﺴﻰ‬

‫ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺧﺪﻣﺖ ﺟﻤﻴﻊ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ‪َ .‬ﻟْﻴﺲ‬

‫ﺍﻟﻌﺎﻟﻢ ‪ .‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻋﺎﻟﻢ ﻳﮏ ﻭﻃﻦ‬ ‫ﻳﺤﺐ‬ ‫َ‬ ‫ﺍﻟﻮﻃﻦ َ ْ‬ ‫ﺑﻞ ِ َ ْ‬ ‫ﺍﻟﻔﺨﺮ ِ َ ْ‬ ‫َ ُْ‬ ‫ﻳﺤﺐ َ َ َ‬ ‫ﻟﻤﻦ ُ ِ ‪‬‬ ‫ﻟﻤﻦ ُ ِ ‪‬‬ ‫ﻣﺤﺴﻮﺏ ﺍﺳﺖ ﻭ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﺍﻫﻞ ﺁﻥ ‪( ٩٧ ) " .‬‬

‫ﺹ ‪٦٦‬‬

‫‪١٣‬‬

‫ﺍﻧﻰ ﻣﺎ ﺍﻇﻬﺮﺕ ﻧﻔﺴﻰ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﭘﻴﺎﻣﻰ ﮐﻪ ﺑﻪ ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ ‪ ،‬ﭘﺎﺩﺷﺎﻩ ﺍﻳﺮﺍﻥ ﺍﺭﺳﺎﻝ‬

‫ﺩﺍﺷﺘﻨﺪ ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﺳﺮﺯﻧﺶ ﺍﻭ ﺩﺭ ﺑﺎﺭﮤ ﺯﻧﺪﺍﻧﻰ ﺷﺪﻥ ﺩﺭ ﺳﻴﺎﻩﭼﺎﻝ ﻭ ﻣﻈﺎﻟﻢ ﺩﻳﮕﺮﻯ‬

‫ﺗﺤﻤﻞ ﻓﺮﻣﻮﺩﻧﺪ ﺧﻮﺩﺩﺍﺭﻯ ﻣﻰﻧﻤﺎﻳﻨﺪ ﻭﻟﻰ ﺩﺭ ﺑﺎﺭﮤ ﻧﻘﺸﻰ ﮐﻪ‬ ‫ﮐﻪ ﺍﺯ ﺩﺳﺖ ﺁﻥ ﺳﻠﻄﺎﻥ‬ ‫ّ‬

‫ﺑﺎﻳﺪ ﺩﺭ ﻧﻘﺸﮥ ﺍﻟﻬﻰ ﺍﻳﻔﺎ ﮐﻨﻨﺪ ﺳﺨﻦ ﻣﻰﺭﺍﻧﻨﺪ ‪.‬‬

‫ﻧﺴﺎﺋﻢ ‪ِ ْ ‬‬ ‫ﺭﺍﻗﺪﴽ َﻋﻠﻰ ِ ِ‬ ‫ﺍﻟﻌﺒﺎﺩ َﻭ ِ‬ ‫ﻣﻦ ِ ِ‬ ‫ﮐﻨﺖ َﮐﺎ‪ٍ َ ‬‬ ‫ﻋﻠﻤﻨﻰ‬ ‫ﻣﺮﺕ َ َ‬ ‫ﺍﻟﻤﻬﺎﺩ َ ‪ْ ‬‬ ‫" ّٕ‬ ‫ُ‬ ‫ﺍﻧﻰ ُ ْ ُ‬ ‫ﺍﻟﺴﺒﺤﺎﻥ َﻭ َ ‪َ ‬‬ ‫ﻋﻠﻲ َ‬ ‫ﺣﺪ ِ َ‬ ‫‪‬‬ ‫ﺍﻻﺭﺽ‬ ‫ﻟﺪﻥ َ ٍ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﻋﻨﺪﻯ َ ْ‬ ‫ﺃﻣﺮﻧﻰ ِ ‪‬‬ ‫ﻋﻠﻢ ﻣﺎ َ‬ ‫ﺑﻴﻦ ٔ ْ ِ‬ ‫ﻣﻦ ِ ْ‬ ‫ﻟﻴﺲ ﻫﺬﺍ ِ ْ‬ ‫ﺑﻞ ِ ْ‬ ‫ِ ْ َ‬ ‫ﮐﺎﻥ ‪َ ْ َ .‬‬ ‫ﺑﺎﻟﻨﺪﺍ‪َ ْ َ ‬‬ ‫ﻋﻠﻴﻢ ‪َ .‬ﻭ َ َ‬ ‫ﻋﺰﻳﺰ َ ٍ‬

‫ﺍﻟﻌﻠﻮﻡ‬ ‫ﺩﻣﻮﻉ‬ ‫ﻭﺭ َﺩ َ َ‬ ‫ﻣﻦ ُ‬ ‫ﺫﺭﻓﺖ ِ ِﺑﻪ ُ ُ‬ ‫ﻗﺮﺃﺕ ﻣﺎ ِ ْ َ‬ ‫ﺍﻟﺴﻤﺎ‪َ ِ ِ ‬‬ ‫ﻋﻨﺪ ّ ِ‬ ‫ﻋﻠﻲ ﻣﺎ ُ ِ َ ْ‬ ‫َﻭ ‪‬‬ ‫ﺍﻟﻌﺎﺭﻓﻴﻦ ‪ .‬ﻣﺎ َ َ ُ‬ ‫ﺍﻟﻨﺎﺱ ِ َ‬ ‫ِ َ‬ ‫ﺑﺬﻟﮏ َ َ‬ ‫‪‬‬ ‫ﺍﻟﻤﺪﺍﺭﺱ ‪ِ ْ َ .‬‬ ‫ﺍﻟﮑﺎﺫﺑﻴﻦ "‪) .‬‬ ‫ﻣﻦ‬ ‫ﻓﺎﺳﺄﻝ َ َ َ‬ ‫ﻟﺘﻮﻗﻦ ِ ّ‬ ‫ﺑﺄﻧﻰ َ ْ ُ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟّﺘﻰ ُﮐ ْ ُ‬ ‫َﻭ ﻣﺎ َ َ ْ ُ‬ ‫َ‬ ‫ﻟﺴﺖ ِ َ‬ ‫ﻨﺖ ﻓﻴﻬﺎ ِ ُ ْ ِ َ‬ ‫ﺩﺧﻠﺖ َ ِ َ‬ ‫‪( ٩٨‬‬

‫ﺑﻪ‬

‫) ﭼﻮﻥ ﺩﻳﮕﺮﺍﻥ ﺑﺮ ﺑﺴﺎﻁ ﺭﺍﺣﺖ ﻭ ﺁﺳﺎﻳﺶ ﻣﺴﺘﻘﺮ ﺑﻮﺩﻡ ‪ ،‬ﻧﺴﻴﻢ ﭘﺎﮎ ﺳﺒﺤﺎﻧﻰ ﻭﺯﻳﺪ ﻭ‬

‫ﻣﻦ ﻋﻠﻢ ﺍﻟﻬﻰ ﺁﻣﻮﺧﺖ ‪ .‬ﺍﻳﻦ ﻋﻠﻢ ﺍﺯ ﻣﻦ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺍﻧﺎﻯ ﻣﻘﺘﺪﺭ ﺍﺳﺖ ‪ .‬ﺧﺪﺍ ﻣﺮﺍ‬

‫ﺑﺪﻋﻮﺕ ﻋﺎﻟﻢ ﻣﺄﻣﻮﺭ ﺳﺎﺧﺖ ﻭ ﺑﻬﻤﻴﻦ ﺳﺒﺐ ﺑﺮ ﻣﻦ ﻭﺍﺭﺩ ﺷﺪ ﺁﻧﭽﻪ ﮐﻪ ﭼﺸﻢ ﺩﺍﻧﺎﻳﺎﻥ ﺍﺯ ﺁﻥ‬ ‫ﮔﺮﻳﺎﻥ‬

‫ﺍﺳﺖ ‪ .‬ﻣﻦ ﻋﻠﻮﻡ ﻣﺮﺳﻮﻡ ﺭﺍ ﻧﻴﺎﻣﻮﺧﺘﻪ ﺍﻡ ﻭ ﺑﻪ ﻣﺪﺭﺳﻪ ﻧﺮﻓﺘﻪ ﺍﻡ ‪ .‬ﺍﮔﺮ ﺑﺎﻭﺭ ﻧﺪﺍﺭﻯ ﺍﺯ ﻣﺮﺩﻡ ﺷﻬﺮﻯ‬ ‫ﮐﻪ ﺩﺭ‬

‫ﺁﻥ ﺑﻮﺩﻩﺍﻡ ﺑﭙﺮﺱ ﺗﺎ ﺑﺪﺍﻧﻰ ﻭ ﻣﻄﻤﺌﻦ ﺷﻮﻯ ﮐﻪ ﺍﺯ ﺩﺭﻭﻏﮕﻮﻳﺎﻥ ﻧﻤﻰﺑﺎﺷﻢ (‬

‫ﻣﺪﺕ ﺣﻴﺎﺗﺸﺎﻥ ﺭﺍ ﻭﻗﻒ ﺁﻥ ﻓﺮﻣﻮﺩﻧﺪ ﻭ‬ ‫ﻣﺄﻣﻮﺭﻳﺘﻰ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﻤﺎﻡ ّ‬ ‫ّ‬

‫ﺑﻪ ﺑﻬﺎﻯ ﺣﻴﺎﺕ ﭘﺴﺮ ﻣﺤﺒﻮﺏ ﻭ ﺟﻮﺍﻧﺸﺎﻥ ) ‪ ( ٩٩‬ﻭ ﺍﺯ ﺩﺳﺖ ﺭﻓﺘﻦ ﮐﻠّ​ّﻴﮥ ﻣﺎﻳﻤﻠﮏ‬ ‫ﺹ ‪٦٧‬‬

‫ﻣﺄﻣﻮﺭﻳﺘﻰ ﮐﻪ ﺳﻼﻣﺘﺸﺎﻥ ﺭﺍ ﺑﻪ ﺧﻄﺮ ﺍﻧﺪﺍﺧﺖ ﻭ ﺑﻪ ﻫﻤﺮﺍﻩ‬ ‫ﻣﺎﺩﻯ ﺍﻳﺸﺎﻥ ﺗﻤﺎﻡ ﺷﺪ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺗﺤﻤﻞ ﺣﺒﺲ ﻭ ﺗﺒﻌﻴﺪ ﻭ ﻟﻌﻦ ﻭ ﻃﻌﻦ ﺭﺍ ﺳﺒﺐ ﮔﺮﺩﻳﺪ ‪ ،‬ﺑﻪ ﺍﺑﺘﮑﺎﺭ ﺷﺨﺼﻰ‬ ‫ﺧﻮﺩ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﺒﻮﺩ ﭼﻪ ﻫﻤﺎﻧﻄﻮﺭ ﮐﻪ ﺧﻮﺩ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺘﻪﺍﻧﺪ ﺑﻪ ﺧﻮﺍﺳﺖ ﺧﻮﻳﺶ‬ ‫ﺍﻧﻰ ﻣﺎ ﺍﻇﻬﺮﺕ ﻧﻔﺴﻰ " ﺑﻠﮑﻪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻇﻬﻮﺭ ﻧﮑﺮﺩﻩﺍﻧﺪ ‪ّ " ،‬‬

‫ﻧﻔﺴﻰ‬ ‫ﺕ َْ‬ ‫ﺗﻈﻨﻮﻥ ِ ‪‬‬ ‫ﻗﻮﻡ َ ْ‬ ‫ﻫﻞ َ ُ ّ َ‬ ‫ﻟﻮ َ‬ ‫ﺑﻴﺪﻯ ﻣﺎ ﺍ ‪ْ َ ْ ‬‬ ‫ﻓﻮﺍ‪ْ َ ِ‬‬ ‫ﻇﻬﺮ ُ‬ ‫ﮐﺎﻥ ٔ ْ ُ‬ ‫" ﻳﺎ َ ْ ُ‬ ‫ﺍﻻﻣﺮ ِ َ‬ ‫ﺑﻴﺪﻯ ‪َ ...‬‬ ‫ﺍﻻﻣﺮ ِ َ‬ ‫ﺑﺄﻥ ٔ ْ َ‬

‫ﺗﮑﻠﻤﺖ ِ َ ِ َ ٍ‬ ‫ﻣﻦ ٍ‬ ‫ﻋﻠﻴﻢ ‪( ١٠٠ )" ...‬‬ ‫ﺫﻟﮏ َﺷ ٌ‬ ‫ﻋﻠﻴﮑﻢ ﻓﻰ َ ّ‬ ‫ﮐﺎﻥ ﺍ‪َ ُ‬ﻋﻠﻰ ِ َ‬ ‫ﺑﮑﻠﻤﺔ َﻭ َ‬ ‫ﻬﻴﺪ َﻭ َ ٌ‬ ‫ﺃﻗﻞ ِ ْ‬ ‫َ​َْ ُ ْ‬ ‫ﺁﻥ َﻭ ﻣﺎ َ َ ‪ُ ْ ‬‬ ‫) ﺍﻯ ﻣﺮﺩﻡ ﮔﻤﺎﻥ ﻣﻰﺑﺮﻳﺪ ﮐﻪ ﺍﺭﺍﺩﻩ ﻭ ﺧﻮﺍﺳﺖ ﺍﻟﻬﻰ ﺑﺎﺧﺘﻴﺎﺭ ﻣﻦ ﺍﺳﺖ ؟ ﺑﺪﺍﻧﻴﺪ ﮐﻪ‬

‫ﺍﮔﺮ ﭼﻨﻴﻦ ﺑﻮﺩ ﻫﺮﮔﺰ ﺍﻣﺮ ﺧﻮﺩ ﺭﺍ ﺁﺷﮑﺎﺭ ﻧﻤﻰﺳﺎﺧﺘﻢ ﻭ ﮐﻼﻣﻰ ﻧﻤﻰﮔﻔﺘﻢ ﻭ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﺍﻳﻦ‬ ‫ﺣﻘﻴﻘﺖ‬

‫ﮔﻮﺍﻩ ﺍﺳﺖ (‬

‫ﻫﻤﺎﻧﻄﻮﺭ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺪﻭﻥ ﻫﻴﭻ ﻗﻴﺪ ﻭ ﺷﺮﻃﻰ ﺩﻋﻮﺕ ﻭ ﺭﺳﺎﻟﺖ‬

‫ﺄﻣﻮﺭﻳﺘﻰ ﮐﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﺸﺮ‬ ‫ﺍﻟﻬﻰ ﺭﺍ ﺍﺟﺎﺑﺖ ﻧﻤﻮﺩﻧﺪ ﻫﻤﺎﻧﻄﻮﺭ ﻧﻴﺰ ﺩﺭ ﺑﺎﺭﮤ ﻧﻘﺶ ﻭ ﻣ‬ ‫ّ‬

‫ﻣﻠﺰﻡ ﺑﻪ ﺍﻳﻔﺎﻯ ﺁﻥ ﺑﻮﺩﻧﺪ ﺗﺮﺩﻳﺪﻯ ﻧﺪﺍﺷﺘﻨﺪ ‪ .‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﮐﻪ‬

‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻮﻋﻮﺩ ﺟﻤﻴﻊ ﮐﺘﺐ ﺁﺳﻤﺎﻧﻰ ‪،‬‬ ‫ﻋﺼﺮ‬ ‫ّ‬ ‫ﺗﺤﻘﻖ ﻣﻮﺍﻋﻴﺪ ّ‬

‫" ﻣﻘﺼﻮﺩ ﺍﻣﻢ " ﻭ " ﺳﻠﻄﺎﻥ ﺟﻼﻝ " ﻣﻰﺑﺎﺷﻨﺪ ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﻧﺰﺩ ﻗﻮﻡ ﻳﻬﻮﺩ‬

‫ﺭﺏ ﺳﻤﺎﻭﻯ ‪،‬‬ ‫ﺭﺏ ﺍﻟﺠﻨﻮﺩ " ‪ ،‬ﺩﺭ ﻧﺰﺩ ﻣﺴﻴﺤﻴﺎﻥ ﺭﺟﻌﺖ ﻣﺴﻴﺢ ﺩﺭ ﺟﻼﻝ ﻭ ﺑﻬﺎء ّ‬ ‫" ّ‬

‫ﺩﺭ ﻧﺰﺩ ﻣﺴﻠﻤﻴﻦ " ﻧﺒﺄ ﻋﻈﻴﻢ " ‪ ،‬ﻭ ﺩﺭ ﻧﺰﺩ ﺑﻮﺩﺍﺋﻴﺎﻥ ﻣﺌﻴﺘﺮﺍ ﺑﻮﺩﺍ ‪ ،‬ﺩﺭ ﻧﺰﺩ ﻫﻨﺪﻭﻫﺎ‬

‫ﺗﺠّﺴﺪ ﺟﺪﻳﺪ ﮐﺮﻳﺸﻨﺎ ﻭ ﺩﺭ ﻧﺰﺩ ﺯﺭﺗﺸﺘﻴﺎﻥ ﻇﻬﻮﺭ " ﺷﺎﻩ ﺑﻬﺮﺍﻡ " ﻣﺤﺴﻮﺏ ﻣﻰﺷﻮﻧﺪ ‪( ١٠١ ) .‬‬ ‫ﺍﻟﻬﻴﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻫﻢ ﻧﺪﺍﻯ ﺍﻟﻬﻰ ﻭ ﻫﻢ‬ ‫ﻧﻈﻴﺮ ﻣﻈﺎﻫﺮ ّ‬

‫ﺹ ‪٦٨‬‬

‫ﺑﺸﺮﻳﺖ ﻣﻰﺭﺳﺪ ‪:‬‬ ‫ﻭﺍﺳﻄﻪ ﺍﻯ ﺍﻧﺴﺎﻧﻰ ﺑﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻓﻴﺾ ﺍﻟﻬﻰ ﺍﺯ ﻃﺮﻳﻖ ﺁﻥ ﺑﻪ‬ ‫ّ‬

‫ﺃﻗﻮﻝ ﻓﻰ ُ ‪‬‬ ‫ﺄﻧﻰ ﺃﻧﺎ ﺍ‪، ُ‬‬ ‫ﮐﻞ ﺷ‬ ‫ﺑﺄﻥ‬ ‫َ‬ ‫ﺃﺣﺐ ِ ْ‬ ‫ﻧﺴﺒﺘﻰ ٕ َ ْ َ‬ ‫ﻲ‪ِ ‬ﺑ ّ‬ ‫" ﻳﺎ ٕﺍﻟﻬﻰ ٕﺍﺫﺍ ْ ُ ُ‬ ‫ﺃﻧﻈﺮ ٕﺍﻟﻰ ِ ْ َ‬ ‫ﺍﻟﻴﮏ ِ ‪‬‬ ‫َ ْ‬ ‫ﺍﻟﻄﻴﻦ ‪( ١٠٢ ) " .‬‬ ‫ﻧﻔﺴﻰ‬ ‫ﺃﻧﻈﺮ ٕﺍﻟﻰ َ ْ‬ ‫ِ ُ‬ ‫ﻣﻦ ّ ِ‬ ‫َﻭ ٕﺍﺫﺍ ْ ُ ُ‬ ‫ﺃﺣﻘﺮ ِ َ‬ ‫ﺃﺷﺎﻫﺪﻫﺎ ْ َ َ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﭘﻴﻮﻧﺪ ﺧﻮﻳﺶ ﺑﺎ ﺗﻮ ﻣﻰﮐﻨﻢ ﺑﺮ ﺁﻥ ﻣﻰﺷﻮﻡ ﮐﻪ ﺑﺮ ﻫﻤﮥ‬ ‫) ﺧﺪﺍﻭﻧﺪﮔﺎﺭﺍ ﻫﺮ ﮔﺎﻩ ّ‬

‫ﻣﺨﻠﻮﻗﺎﺕ ﺍﻋﻼﻡ ﮐﻨﻢ ﮐﻪ ﺑﻪ ﺩﺭﺳﺘﻰ ﻣﻦ ﺧﺪﺍﻳﻢ ﻭ ﺁﻧﮕﺎﻩ ﮐﻪ ﺑﻪ ﻧﻔﺲ ﺧﻮﻳﺶ ﻣﻰﻧﮕﺮﻡ ‪ ،‬ﺁﻭﺥ ‪،‬‬

‫ﮐﻪ‬

‫ﺧﻮﺩ ﺭﺍ ﭘﺴﺖ ﺗﺮ ﺍﺯ ﺧﺎﮎ ﻣﻰﺑﻴﻨﻢ ‪( .‬‬

‫ﻫﻮ ﺍﻟّﺬﻯ ﺍّﺩﻋﻰ ﻓﻰ َﻧ ْ ِ ِ‬ ‫ﻋﻈﻴﻢ ‪،‬‬ ‫ﻣﻦ َ‬ ‫ﻓﻮ ﺍ‪ ِ‬ﻫﺬﺍ َ ُ ْ ٌ‬ ‫ﻗﺎﻝ ٕ ‪‬‬ ‫ﻟﺒﻬﺘﺎﻥ َ ٌ‬ ‫" َ ْ‬ ‫ﻔﺴﻪ ﻣﺎ ّ‬ ‫ﺍﻥ ﻫﺬﺍ ُ َ‬ ‫ﺍﺩﻋﻰ ‪َ َ ،‬‬

‫ﺖ ﺑﺎ‪َ ِ‬ﻭ ِ ِ‬ ‫ﻇﺎﻫﺮﻯ َﻭ ِ‬ ‫ﻗﻠﺒﻰ َﻭ ِ‬ ‫ﻳﺸﻬﺪ َ ‪ٍ ‬‬ ‫ﺑﺄﻧﻪ‬ ‫ﺣﻴﻨ‪‬ﺬ ِﻟﺴﺎﻧﻰ َﻭ َ ْ‬ ‫َﻭ ﻣﺎ ﺃﻧﺎ ٕ ّﺍﻻ َ ْ ٌ‬ ‫ﺁﻳﺎﺗﻪ ‪َ ...‬ﻭ َ ْ َ ُ‬ ‫ﺑﺎﻃﻨﻰ ‪ُ ‬‬ ‫ﺁﻣْﻨ ُ‬ ‫ﻋﺒﺪ َ‬

‫َِ​ِ‬ ‫ﻣﺨﻠﻮﻕ ِ ْ ِ ِ‬ ‫ﻧﻌﻤَﺔ‬ ‫ﻣﻨﺠﻌٌﻞ‬ ‫ٌ‬ ‫ﺣﺪﺛﺖ ِ ْ‬ ‫ﺑﺄﻣﺮﻩ َﻭ ُ ْ َ َ‬ ‫ﻟﮑﻦ ٕ ّ‬ ‫ﺑﺎﺭﺍﺩﺗﻪ ‪َ ...‬ﻭ ِ ْ‬ ‫ﻫﻮ َﻭ ﻣﺎ ِ ُ‬ ‫ﺍﻧﻰ َ ‪ُ ْ ‬‬ ‫ُ َ‬ ‫ﺳﻮﺍﻩ َ‬ ‫ﻫﻮ ﺍ‪ ُ‬ﻻ ٕﺍﻟﻪ ٕ ّﺍﻻ ُ َ‬

‫ِ‬ ‫ﺍﻟّﺘﻰ ﺍ ‪ِ ‬‬ ‫ﺍﻟﻤﺠﺮﻣﻴﻦ " ‪( ١٠٣ ) ٠‬‬ ‫ﻧﻌﻤﻨﻰ ﺍ‪ِ ُ‬ﺑ‬ ‫ﺟﺮﻣﻰ ﻓﺄﻧﺎ ‪ُ ‬‬ ‫ﺠﻮﺩﻩ ﻭ ٕ ْ‬ ‫ﺍﻥ َ‬ ‫ﮐﺎﻥ ﻫﺬﺍ ُ ْ‬ ‫ﺃﻭﻝ ُ ِ َ‬ ‫‪.‬‬

‫ﺍﺩﻋﺎﻯ ﺧﺪﺍﺋﻰ ﻧﻤﻮﺩﻩﺍﻡ ‪ .‬ﻗﺴﻢ ﺑﺨﺪﺍ ﮐﻪ ﺍﻳﻦ ﺗﻬﻤﺘﻰ ﺑﺰﺭﮒ ﺍﺳﺖ‬ ‫) ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ ّ‬

‫ﺟﺰ ﻳﮑﻰ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﻧﺒﻮﺩﻩﺍﻡ ﮐﻪ ﺑﻪ ﺍﻭ ﻭ ﺁﻳﺎﺗﺶ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ‪ ...‬ﺯﺑﺎﻥ ﻭ ﻗﻠﺐ ﻭ ﻇﺎﻫﺮ ﻭ‬

‫ﺑﺎﻃﻦ ﻣﻦ ﮔﻮﺍﻩ ﺍﺳﺖ ﮐﻪ ﺟﺰ ﺧﺪﺍ ﺧﺪﺍﺋﻰ ﻧﻴﺴﺖ ﻭ ﻏﻴﺮ ﺍﺯ ﺍﻭ ﻫﻤﻪ ﺑﺎﺭﺍﺩﻩ ﺍﻭ ﺧﻠﻖ ﺷﺪﻩﺍﻧﺪ ‪ ...‬ﻣﻦ‬ ‫ﺍﻟﺒﺘﻪ‬ ‫ﻓﻘﻂ ﻧﻌﻤﺖ ﺍﻟﻬﻰ ﺭﺍ ﮐﻪ ﺑﺂﻥ ﺳﺮﺍﻓﺮﺍﺯ ﺷﺪﻩﺍﻡ ﺑﺎﺯ ﮔﻔﺘﻪﺍﻡ ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﺟﺮﻡ ﻭ ﮔﻨﺎﻩ ﻣﻦ ﺍﺳﺖ ّ‬

‫ﻣﻦ ﺍﺯ‬

‫ﺍﻭﻝ ﻣﺠﺮﻣﺎﻧﻢ (‬ ‫ّ‬

‫ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺁﻧﭽﻪ ﻣﻐﺎﻳﺮ ﺑﺎ ﻣﻌﺘﻘﺪﺍﺕ ﺟﺎﺭﻯ ﻭ‬

‫ﺗﺠﻠﻰ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺍﺳﺖ ﺍﺳﺘﻌﺎﺭﺍﺕ ﻭ ﺗﻤﺜﻴﻼﺕ‬ ‫ﺣﺎﮐﻰ ﺍﺯ‬ ‫ﮐﻴﻔﻴﺖ ﻭ ﮐﻨﻪ ﭘﺪﻳﺪﮤ ﻇﻬﻮﺭ ﻭ ّ‬ ‫ّ‬

‫ﮔﻮﻧﺎﮔﻮﻥ ﺑﮑﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ‪.‬‬ ‫ﺹ ‪٦٩‬‬

‫" ﻣﻨﻢ ﺷﺎﻫﺒﺎﺯ ﺩﺳﺖ ﺑﻰﻧﻴﺎﺯ ﭘﺮ ﺑﺴﺘﮕﺎﻥ ﺭﺍ ﺑﮕﺸﺎﻳﻢ ﻭ ﭘﺮﻭﺍﺯ ﺑﻴﺎﻣﻮﺯﻡ ‪( ١٠٤ ) " ...‬‬ ‫ﺍﻟﻌﺰﻳﺰ َ ِ‬ ‫ﺃﺭﻳﺎﺡ َ ِ‬ ‫" ِ ِ‬ ‫ﻋﻨﺪ‬ ‫ﻫﺬﻩ َ َ َ ٌ‬ ‫ﺍﻟﺤﻤﻴﺪ ‪ْ َ ،‬‬ ‫ﺭﺑﮏ َ‬ ‫ﻣﺸﻴ‪‬ﺔ َ ‪َ ‬‬ ‫ﺍﺳﺘﻘﺮﺍﺭ ِ ْ َ‬ ‫ﻫﻞ َﻟﻬﺎ ْ ِ ْ ٌ‬ ‫ﻭﺭﻗﺔ َ ‪ْ َ ‬‬ ‫ﺣﺮﮐﺘﻬﺎ ْ ُ‬ ‫‪‬‬

‫ِ‬ ‫ﻋﺎﺻﻔﺎﺕ ﻻ َﻭ ِ ِ‬ ‫ٍ‬ ‫ِ‬ ‫ﺗﺮﻳﺪ ‪( ١٠٥ ) " ...‬‬ ‫ﺍﺭﻳﺎﺡ‬ ‫ﻫﺒﻮﺏ‬ ‫ﺍﻟﺼﻔﺎﺕ َ ْ‬ ‫ﺍﻻﺳﻤﺎ‪َ ‬ﻭ ‪‬‬ ‫ﮐﻴﻒ ُ ُ‬ ‫ﺑﻞ ُ َ ‪ُ ‬‬ ‫ُ ِ‬ ‫ﻣﺎﻟﮏ ٔ ْ‬ ‫ﺗﺤﺮﮐﻬﺎ َ ْ َ‬ ‫ٍ‬ ‫ﺑﺮﮔﻰ‬

‫) ﭼﻮﻥ ﺑﺮﮔﻰ ﻫﺴﺘﻢ ﮐﻪ ﺑﺎﺩﻫﺎﻯ ﺍﺭﺍﺩﮤ ﺧﺪﺍﻭﻧﺪ ﺁﻧﺮﺍ ﺑﺤﺮﮐﺖ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ‪ ،‬ﺁﻳﺎ ﭼﻨﻴﻦ‬

‫ﺍﻟﺒﺘﻪ ﺁﻧﭽﻨﺎﻧﮑﻪ ﺍﺭﺍﺩﻩ ﻓﺮﻣﺎﻳﺪ ﺁﻧﺮﺍ ﺑﻪ ﺣﺮﮐﺖ ﺍﻧﺪﺍﺯﺩ‬ ‫ﺩﺭ ﻣﻘﺎﺑﻞ ﻭﺯﺵ ﺗﻨﺪﺑﺎﺩ ﻣﻘﺎﻭﻣﺖ ﺗﻮﺍﻧﺪ ﮐﺮﺩ ؟ ّ‬ ‫(‬

‫ﺹ ‪٧٠‬‬

‫‪١٤‬‬

‫ﺑﺸﺮﻳﺖ‬ ‫ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﺑﺎ ﻋﺎﻟﻢ‬ ‫ّ‬

‫ﻋﮑﺎ‬ ‫ﻋﺎﻗﺒﺖ ﺩﺭ ﻣﺎﻩ ﺟﻮﻥ ‪ ١٨٧٧‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺯ ﺯﻧﺪﺍﻥ ﺳﺨﺖ ﻗﻠﻌﮥ ّ‬

‫ﺧﺎﺭﺝ ﺷﺪﻧﺪ ﻭ ﺑﺎ ﺧﺎﻧﻮﺍﺩﮤ ﺧﻮﻳﺶ ﺑﻪ " ﻣﺰﺭﻋﻪ " ﺩﺭ ﭼﻨﺪ ﮐﻴﻠﻮﻣﺘﺮﻯ ﺷﻤﺎﻝ ﺷﻬﺮ‬

‫ﻣﻨﺘﻘﻞ ﮔﺮﺩﻳﺪﻧﺪ ) ‪ ( ١٠٦‬ﻫﻤﭽﻨﺎﻥ ﮐﻪ ﺩﺭ ﺧﻄﺎﺑﺸﺎﻥ ﺑﻪ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﺍﻧﺬﺍﺭ ﻓﺮﻣﻮﺩﻩ‬

‫ﺑﻮﺩﻧﺪ ‪ ،‬ﺳﻠﻄﺎﻥ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺩﺭ ﺟﺮﻳﺎﻥ ﮐﻮﺩﺗﺎﻯ ﻗﺼﺮ ﺍﺯ ﺳﻠﻄﻨﺖ ﻣﻌﺰﻭﻝ ﻭ ﺳﭙﺲ‬ ‫ﻣﻘﺘﻮﻝ ﮔﺮﺩﻳﺪ ﻭ ﺗﻨﺪﺑﺎﺩ ﺗﻐﻴﻴﺮﺍﺕ ﺳﻴﺎﺳﻰ ﮐﻪ ﺑﺮ ﺟﻬﺎﻥ ﻣﻰﻭﺯﻳﺪ ﺑﺮ ﺩﺳﺘﮕﺎﻩ‬

‫ﺗﻮﻗﻒ ﺩﺭ‬ ‫ﻣﺘﻼﺷﻰ ﺷﺪﮤ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﻋﺜﻤﺎﻧﻰ ﻧﻴﺰ ﻳﻮﺭﺵ ﺑﺮﺩ ‪ .‬ﺑﻌﺪ ﺍﺯ ﺩﻭ ﺳﺎﻝ ّ‬

‫ﻣﺰﺭﻋﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ " ﺑﻬﺠﻰ " ﻧﻘﻞ ﻣﮑﺎﻥ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ ﺑﺰﺭﮔﻰ ﺩﺭ‬ ‫ﻣﻴﺎﻥ ﺑﺎﻍ ﻭ ﺑﻮﺳﺘﺎﻥ ﮐﻪ ﻓﺮﺯﻧﺪ ﺍﺭﺷﺪﺷﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ‪ ،‬ﺑﻪ ﻣﻨﻈﻮﺭ ﺍﻗﺎﻣﺖ‬

‫ﺍﻳﺸﺎﻥ ﻭ ﻫﻤﮥ ﺍﻋﻀﺎﻯ ﺧﺎﻧﻮﺍﺩﻩ ﺍﺟﺎﺭﻩ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻧﺪ ﻣﻨﺰﻝ ﮔﺰﻳﺪﻧﺪ ‪ ( ١٠٧ ) .‬ﺩﻭﺍﺯﺩﻩ‬ ‫ﺍﻳﺎﻡ ﺣﻴﺎﺕ ﺭﺍ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻫﻢ ﺻﺮﻑ ﻧﮕﺎﺭﺵ ﺁﺛﺎﺭﻯ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ‬ ‫ﺳﺎﻝ ﺁﺧﺮ ّ‬ ‫ﻣﻮﺍﺿﻴﻊ ﻭﺳﻴﻌﻰ ﺍﺯ ﻣﺴﺎﺋﻞ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻰﮔﺮﻓﺖ ﻭ ﻫﻢ ﺑﻪ‬

‫ﻋﺪﮤ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺑﻬﺎﺋﻴﺎﻥ ﮐﻪ ﺑﺎ ﻣﺸﮑﻼﺕ ﺑﺴﻴﺎﺭ ﺍﺯ ﺍﻳﺮﺍﻥ ﻭ ﮐﺸﻮﺭﻫﺎﻯ‬ ‫ﭘﺬﻳﺮﻓﺘﻦ ّ‬ ‫ﺩﻳﮕﺮ ﺑﻪ ﺯﻳﺎﺭﺗﺸﺎﻥ ﻣﻰﺁﻣﺪﻧﺪ ﺗﺨﺼﻴﺺ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ‪.‬‬

‫ﺩﺭ ﺳﺮﺍﺳﺮ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﻭ ﺧﺎﻭﺭ ﻧﺰﺩﻳﮏ ﺑﻪ ﺗﺪﺭﻳﺞ ﻫﺴﺘﮥ ﻣﺮﮐﺰﻯ ﺟﺎﻣﻌﻪ ﺍﻯ ﮐﻪ‬

‫ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺭﺍ ﻗﺒﻮﻝ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺷﮑﻞ ﮔﺮﻓﺖ ‪ .‬ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﺍﻳﻦ ﺟﺎﻣﻌﻪ‬ ‫ﻣﻌﻴﻨﻰ ﻭﺿﻊ ﻓﺮﻣﻮﺩﻧﺪ ﺗﺎ ﺍﺻﻮﻝ ﺗﻌﺎﻟﻴﻤﺸﺎﻥ‬ ‫ﻣﺆﺳﺴﺎﺕ ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻗﻮﺍﻧﻴﻦ ﻭ ّ‬ ‫ﺹ ‪٧١‬‬

‫ﺭﺍ ﺟﺎﻣﮥ ﻋﻤﻞ ﺑﭙﻮﺷﺎﻧﺪ ‪ ( ١٠٨ ) .‬ﺍﺧﺘﻴﺎﺭ ﺗﻤﺸﻴﺖ ﺍﻣﻮﺭ ﺑﻪ ﻫﻴﺌﺖﻫﺎﺋﻰ ﺗﻔﻮﻳﺾ ﺷﺪ‬

‫ﮐﻪ ﺑﻪ ﻭﺳﻴﻠﮥ ﻫﻤﮥ ﺟﺎﻣﻌﻪ ﻭ ﺑﺎ ﺭﻋﺎﻳﺖ ﺍﺻﻮﻝ ﺩﻣﻮﮐﺮﺍﺗﻴﮏ ﺍﻧﺘﺨﺎﺏ ﻣﻰﺷﻮﻧﺪ‬

‫ﻣﻘﺮﺭﺍﺕ ﻻﺯﻡ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪ ﺗﺎ ﺍﺯ ﺑﻪ ﻭﺟﻮﺩ‬ ‫) ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﺑﻬﺎﺋﻰ ( ﻭ ﺷﺮﺍﻳﻂ ﻭ ّ‬

‫ﺭﻭﺣﺎﻧﻴﻮﻥ ﺩﺭ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺟﻠﻮﮔﻴﺮﻯ ﺷﻮﺩ ﻭ ﺍﺻﻮﻝ ﻣﺸﻮﺭﺕ‬ ‫ﻣﺸﺨﺺ‬ ‫ﺁﻣﺪﻥ ﻃﺒﻘﮥ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺴﺘﻘﺮ ﮔﺮﺩﺩ ‪.‬‬ ‫ﻭ ﺍﺗّﺨﺎﺫ ﺗﺼﻤﻴﻢ ﮔﺮﻭﻫﻰ‬ ‫ّ‬

‫ﺩﺭ ﻗﻠﺐ ﺍﻳﻦ ﻧﻈﺎﻡ ﺁﻧﭽﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺁﻥ ﺭﺍ " ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺟﺪﻳﺪ " ﺑﻴﻦ‬

‫ﺧﺪﺍﻭﻧﺪ ﻭ ﺍﻧﺴﺎﻥ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ‪ .‬ﻭﺟﻪ ﺍﻣﺘﻴﺎﺯ ﻭﺻﻮﻝ ﺑﻪ ﻣﺮﺣﻠﮥ ﺑﻠﻮﻍ ﻋﺎﻟﻢ‬

‫ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ،‬ﻫﻤﮥ ﻧﻮﻉ ﺑﺸﺮ ‪ ،‬ﻭﻟﻮ ﺑﻪ ﻣﻴﺰﺍﻧﻰ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑﺮﺍﻯ ّ‬

‫ﻣﺤﺪﻭﺩ ﺍﺯ ﺭﻭﻯ ﺑﺼﻴﺮﺕ ﻭ ﺩﺍﻧﺎﺋﻰ ﺑﻪ ﻣﻔﻬﻮﻡ ﻭﺣﺪﺕ ﺫﺍﺗﻰ ﺍﻧﺴﺎﻥ ﻭ ﺍﻳﻦ ﮐﻪ ﮐﺮﮤ ﺧﺎﮎ‬

‫ﺩﺭ ﻭﺍﻗﻊ ﻳﮏ ﻭﻃﻦ ﻣﺤﺴﻮﺏ ﺍﺳﺖ ﺁﮔﺎﻫﻰ ﻳﺎﻓﺘﻪﺍﻧﺪ ‪ .‬ﺍﻳﻦ ﺑﻴﺪﺍﺭﻯ ﺭﺍﻩ ﺭﺍ ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ‬ ‫ﺭﺍﺑﻄﮥ ﺟﺪﻳﺪﻯ ﺑﻴﻦ ﺧﺪﺍﻭﻧﺪ ﻭ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻣﻰﮔﺸﺎﻳﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‬

‫ﮐﻪ ﭼﻮﻥ ﻣﺮﺩﻣﺎﻥ ﺟﻬﺎﻥ ﺑﻪ ﻗﺪﺭﺕ ﺭﻭﺣﺎﻧﻰ ﮐﻪ ﺩﺭ ﻫﺪﺍﻳﺖ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ‬

‫ﺑﻪ ﻭﺩﻳﻌﻪ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﭘﻰ ﺑﺮﻧﺪ ‪ ،‬ﺩﺭ ﻭﺟﻮﺩ ﺧﻮﻳﺶ ﭼﻨﺎﻥ ﻧﻴﺮﻭﻯ ﻣﻌﻨﻮﻯ ﺍﺣﺴﺎﺱ‬

‫ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ ﮐﻪ ﺗﺎﮐﻨﻮﻥ ﻫﻴﭻ ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﺍﻫﺘﻤﺎﻡ ﺷﺨﺼﻰ ﺧﻮﺩ ﻗﺎﺩﺭ ﺑﻪ ﺍﻳﺠﺎﺩ ﺁﻥ‬

‫ﻧﺒﻮﺩﻩ ﺍﺳﺖ ‪ .‬ﺑﺮ ﺍﺛﺮ ﺍﻳﻦ ﺍﺭﺗﺒﺎﻁ ﻣﻌﻨﻮﻯ " ﻧﻮﻉ ﺟﺪﻳﺪﻯ ﺍﺯ ﺍﻧﺴﺎﻥ " ﻳﻌﻨﻰ ﺧﻠﻖ ﺑﺪﻳﻊ‬

‫ﺗﻤﺪﻥ ﺟﻬﺎﻧﻰ ﺁﻏﺎﺯ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ ‪.‬‬ ‫) ‪ ( ١٠٩‬ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺁﻧﮕﺎﻩ ﮐﺎﺭ ﺗﺄﺳﻴﺲ ّ‬ ‫ﻣﺄﻣﻮﺭﻳﺖ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺍﻳﻦ ﺑﻮﺩﻩ ﺍﺳﺖ ﮐﻪ ﻗﺪﺭﺕ ﻭ ﺗﺄﺛﻴﺮ ﺍﻳﻦ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﺭﺍ ﺩﺭ‬ ‫ّ‬

‫ﺑﻬﺒﻮﺩ ﺑﺨﺸﻴﺪﻥ ﺁﻻﻣﻰ ﮐﻪ ﺳﺒﺐ ﺑﺮﻭﺯ ﺟﺪﺍﺋﻰ ﻫﺎ ﺩﺭ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ ﺁﺷﮑﺎﺭ ﺳﺎﺯﺩ ‪.‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ٢٩‬ﻣﺎﻩ ﻣﻪ ‪ ١٨٩٢‬ﺩﺭ ﺳﻦ ‪ ٧٥‬ﺳﺎﻟﮕﻰ ﺩﺭ‬

‫ﺑﻬﺠﻰ ﺩﺭﮔﺬﺷﺘﻨﺪ ‪ .‬ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﺍﻣﺮﻯ ﮐﻪ ﭼﻬﻞ ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﺩﺭ ﻇﻠﻤﺖ ﺳﻴﺎﻩ‬ ‫ﺹ ‪٧٢‬‬

‫ﭼﺎﻝ ﻃﻬﺮﺍﻥ ﺑﻪ ﺍﻳﺸﺎﻥ ﺗﻔﻮﻳﺾ ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﻣﺮﺣﻠﻪﺍﻯ ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺍﺯ‬

‫ﻣﺤﺪﻭﺩﮤ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻯ ﺍﺳﻼﻣﻰ ﮐﻪ ﺩﺭ ﺁﻥ ﺗﮑﻮﻳﻦ ﻳﺎﻓﺘﻪ ﺑﻮﺩ ﺁﺯﺍﺩ ﺷﻮﺩ ﻭ ﺩﺭ ﻣﻤﺎﻟﮏ‬

‫ﻗﺎﺭﻩ ﻫﺎﻯ ﺩﻳﮕﺮ ﮐﺮﮤ ﺯﻣﻴﻦ ﺍﻧﺘﺸﺎﺭ‬ ‫ﻏﺮﺏ ‪ ،‬ﻧﺨﺴﺖ ﺩﺭ ﺍﻣﺮﻳﮑﺎ ﻭ ﺳﭙﺲ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ّ‬ ‫ﻳﺎﺑﺪ ﻭ ﺍﺳﺘﻘﺮﺍﺭ ﺟﻮﻳﺪ ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻭﻋﺪﻩﺍﻯ ﮐﻪ ﺩﺭ ﺑﻄﻦ ﭘﻴﻤﺎﻥ ﺑﻴﻦ ﺧﺪﺍﻭﻧﺪ ﻭ‬

‫ﻣﺴﺘﻘﻞ ﺟﻬﺎﻥ ﺗﻨﻬﺎ‬ ‫ﺗﺤﻘﻖ ﻳﺎﻓﺖ ‪ .‬ﺯﻳﺮﺍ ﺩﺭ ﺑﻴﻦ ﮐﻠّ​ّﻴﮥ ﺍﺩﻳﺎﻥ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻭﻟﻴﻦ ﻗﺮﻥ‬ ‫ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻭ ﺟﺎﻣﻌﻪ ﭘﻴﺮﻭﺍﻧﺶ ّ‬ ‫ﻣﻮﻓﻖ ﺷﺪﻧﺪ ﮐﻪ ﺍﺯ ﻣﺮﺍﺣﻞ ﺑﺤﺮﺍﻧﻰ ّ‬

‫ﻣﻮﺟﻮﺩﻳﺖ ﺧﻮﻳﺶ ﺑﺎ ﺣﻔﻆ ﻳﮕﺎﻧﮕﻰ ﮐﺎﻣﻞ ﺑﮕﺬﺭﻧﺪ ‪ ،‬ﺑﻰﺁﻧﮑﻪ ﺍﺯ ﺁﻓﺖ ﺍﻧﺸﻘﺎﻕ‬ ‫ّ‬ ‫ﻣﺸﻬﻮﺩ ﺩﺭ ﺩﻭﺭﻩ ﻫﺎﻯ ﮔﺬﺷﺘﻪ ﺁﺳﻴﺒﻰ ﺑﺒﻴﻨﻨﺪ ‪ .‬ﺍﻳﻦ ﺗﺠﺮﺑﮥ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻴﺎﻥ ﺷﺎﻫﺪﻯ‬

‫ﺍﺳﺖ ﻣﺘﻴﻦ ﺑﺮ ﺍﺛﺒﺎﺕ ﺑﻴﺎﻧﺎﺕ ﺍﻃﻤﻴﻨﺎﻥ ﺑﺨﺶ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺒﻨﻰ ﺑﺮ ﺁﻥ ﮐﻪ ﻧﻮﻉ‬

‫ﻣﻠﺘﻰ ﻭﺍﺣﺪ ﺩﺭ ﻭﻃﻨﻰ‬ ‫ﺗﻨﻮﻋﺎﺗﺶ ﻗﺎﺩﺭ ﺍﺳﺖ ﺑﻴﺎﻣﻮﺯﺩ ﮐﻪ ﭼﻮﻥ ّ‬ ‫ﺍﻧﺴﺎﻥ ﺑﺎ ﻭﺟﻮﺩ ﮐﻠّ​ّﻴﮥ ّ‬ ‫ﺟﻬﺎﻧﻰ ﻭ ﻣﺸﺘﺮﮎ ﺯﻳﺴﺖ ﻧﻤﺎﻳﺪ ﻭ ﺑﺎ ﻫﻤﻨﻮﻉ ﺧﻮﻳﺶ ﻫﻤﮑﺎﺭﻯ ﮐﻨﺪ ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭﺳﺖ ﺩﻭ ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﺩﺭﮔﺬﺷﺘﺸﺎﻥ ﻳﮑﻰ ﺍﺯ ﻣﻌﺪﻭﺩ‬

‫ﻏﺮﺑﻴﺎﻧﻰ ﺭﺍ ﮐﻪ ﺑﻪ ﺣﻀﻮﺭ ﭘﺬﻳﺮﻓﺘﻨﺪ ﺍﺩﻭﺍﺭﺩ ﮔﺮﻧﻮﻳﻞ ﺑﺮﺍﻭﻥ‬

‫) ‪ ( Edward Granville Browne‬ﻣﺴﺘﺸﺮﻕ ﺟﻮﺍﻥ ﻭ ﺗﺎﺯﻩ ﺷﻬﺮﺕ ﻳﺎﻓﺘﻪ ﺍﺯ‬

‫ﺩﺍﻧﺸﮕﺎﻩ ﮐﻤﺒﺮﻳﺞ ﺑﻮﺩ ‪ .‬ﺍﻭ ﺗﻨﻬﺎ ﮐﺴﻰ ﺍﺳﺖ ﮐﻪ ﺷﺮﺡ ﻣﻼﻗﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺭﺷﺘﮥ ﺗﺤﺮﻳﺮ‬

‫ﻣﻬﻴﺞ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺷﺮﺡ‬ ‫ﺗﻮﺟﻬﺶ ﺑﻪ ﺗﺎﺭﻳﺦ ّ‬ ‫ﺩﺭﺁﻭﺭﺩﻩ ﺍﺳﺖ ‪ .‬ﺑﺮﺍﻭﻥ ﮐﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ّ‬

‫ﺣﺎﻝ ﻗﻬﺮﻣﺎﻧﺎﻧﮥ ﭘﻴﺮﻭﺍﻧﺸﺎﻥ ﺟﻠﺐ ﺷﺪﻩ ﺑﻮﺩ ﺩﺭ ﺑﺎﺭﮤ ﻣﻼﻗﺎﺕ ﺧﻮﺩ ﺑﺎ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﭼﻨﻴﻦ‬ ‫ﻣﻰﻧﮕﺎﺭﺩ ‪:‬‬

‫" ﻧﻤﻰﺩﺍﻧﺴﺘﻢ ﺑﻪ ﺣﻀﻮﺭ ﭼﻪ ﮐﺴﻰ ﺧﻮﺍﻫﻢ ﺭﺳﻴﺪ ﻭ ﭼﻪ‬

‫ﺍﻃﻼﻉ ﮐﺎﻓﻰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ‬ ‫ﺷﺨﺼﻰ ﺭﺍ ﺯﻳﺎﺭﺕ ﺧﻮﺍﻫﻢ ﮐﺮﺩ ) ﭼﻮﻥ ّ‬

‫ﻣﺘﻮﺟﻪ‬ ‫ﺑﻪ ﻣﻦ ﺩﺍﺩﻩ ﻧﺸﺪﻩ ﺑﻮﺩ ( ﺩﻭ ﻳﺎ ﺳﻪ ﻟﺤﻈﻪ ﻃﻮﻝ ﮐﺸﻴﺪ ﺗﺎ‬ ‫ّ‬ ‫ﺷﺪﻡ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﻃﺎﻕ ﺗﻨﻬﺎ ﻧﻴﺴﺘﻢ ‪ .‬ﺩﺭ ﮔﻮﺷﻪﺍﻯ ﮐﻪ ﺗﺨﺖ ﺑﻪ‬

‫ﺹ ‪٧٣‬‬

‫ﺩﻳﻮﺍﺭ ﺗﮑﻴﻪ ﺩﺍﺷﺖ ﻧﻔﺲ ﺑﺰﺭﮔﻮﺍﺭﻯ ‪ ...‬ﻧﺸﺴﺘﻪ ﺑﻮﺩ ‪ .‬ﺩﻭ ﭼﺸﻤﻢ‬

‫ﺑﺠﻤﺎﻟﻰ ﺍﻓﺘﺎﺩ ﮐﻪ ﻫﺮﮔﺰ ﻓﺮﺍﻣﻮﺵ ﻧﻨﻤﺎﻳﻢ ﻭ ﺍﺯ ﻭﺻﻔﺶ ﻋﺎﺟﺰﻡ‬

‫ﺣﺪﺕ ﺑﺼﺮ ﺍﺯ ﺁﻥ ﻣﻨﻈﺮ ﺍﮐﺒﺮ ﭘﺪﻳﺪﺍﺭ ﻭ ﻗﺪﺭﺕ ﻭ ﻋﻈﻤﺖ ﺍﺯ‬ ‫ّ‬ ‫ﺟﺒﻴﻦ ﻣﺒﻴﻨﺶ ﻧﻤﻮﺩﺍﺭ ‪ ...‬ﻣﭙﺮﺱ ﺩﺭ ﺣﻀﻮﺭ ﭼﻪ ﺷﺨﺼﻰ‬

‫ﻣﺤﺒﺘﻰ ﺗﻌﻈﻴﻢ ﻧﻤﻮﺩﻡ ﮐﻪ‬ ‫ﺍﻳﺴﺘﺎﺩﻩ ﺍﻡ ﻭ ﺑﻪ ﭼﻪ ﻣﻨﺒﻊ ﺗﻘﺪﻳﺲ ﻭ‬ ‫ّ‬ ‫ﺗﺎﺟﺪﺍﺭﺍﻥ ﻋﺎﻟﻢ ﻏﺒﻄﻪ ﻭﺭﺯﻧﺪ ﻭ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﻫﺎﻯ ﺍﻣﻢ ﺣﺴﺮﺕ‬

‫ﺑﺮﻧﺪ ‪ ...‬ﺑﺎ ﺻﺪﺍﻯ ﻧﺎﻓﺬ ﻭ ﺁﻫﻨﮕﻰ ﺑﺎ ﻭﻗﺎﺭ ﻣﺮﺍ ﺍﻣﺮ ﺑﻪ ﻧﺸﺴﺘﻦ‬

‫ﻓﺮﻣﻮﺩ ‪ ...‬ﻭ ﭼﻨﻴﻦ ﺍﺩﺍﻣﻪ ﺩﺍﺩ ‪ " :‬ﺍﻟﺤﻤﺪ ‪ ‬ﮐﻪ ﻓﺎﺋﺰ ﺷﺪﻳﺪ ﻭ ﺑﺮﺍﻯ‬

‫ﺩﻳﺪﺍﺭ ﺍﻳﻦ ﻣﺴﺠﻮﻥ ﺗﺒﻌﻴﺪﻯ ﺁﻣﺪﻳﺪ ‪ .‬ﻣﺎ ﺟﺰ ﺍﺻﻼﺡ ﻋﺎﻟﻢ ﻭ‬

‫ﺗﻬﺬﻳﺐ ﺍﻣﻢ ﻣﻘﺼﺪﻯ ﻧﺪﺍﺭﻳﻢ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺁﻧﭽﻪ ﺩﺭ ﺷﺄﻥ‬

‫ﻣﻘﺼﺮﻳﻦ ﺑﻮﺩﻩ ﺩﺭ ﺣﻖ ﻣﺎ ﺭﻭﺍ ﺩﺍﺷﺘﻨﺪ ‪ .‬ﺍﻳﻦ ﺟﻨﮓ‬ ‫ﮔﻨﺎﻫﮑﺎﺭﺍﻥ ﻭ‬ ‫ّ‬

‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ ‪( ١١٠ ) " .‬‬ ‫ﻫﺎﻯ ﺑﻰﺛﻤﺮ ﻭ ﻣﺤﺎﺭﺑﺎﺕ ﺧﺎﻧﻤﺎﻥ ﺳﻮﺯ ﻣﻨﻘﻀﻰ ﺷﻮﺩ ﻭ ﺻﻠﺢ ﺍﻋﻈﻢ‬ ‫ّ‬ ‫ﺹ ‪٧٤‬‬

‫ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ‬

‫‪ - ١‬ﻧﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺣﺴﻴﻦﻋﻠﻰ ﺍﺳﺖ ‪ .‬ﻣﺮﺟﻊ ﻣﺴﺘﻨﺪ ﺩﺭ ﺑﺎﺭﻩ ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﮐﺘﺎﺏ ) ‪ ( God Passes BY‬ﺍﺛﺮ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺍﺳﺖ ﮐﻪ ﺗﺤﺖ‬

‫ﻋﻨﻮﺍﻥ‬

‫" ﮐﺘﺎﺏ ﻗﺮﻥ ﺑﺪﻳﻊ " ﺩﺭ ﭼﻬﺎﺭ ﺟﻠﺪ ﺑﻪ ﻓﺎﺭﺳﻰ ﺗﺮﺟﻤﻪ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﮥ ﺷﺮﺡ ﺣﺎﻝ‬

‫ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﮐﺘﺎﺏ ) ‪ ( Baha'u'llah: The King of Glory‬ﺍﺛﺮ ﺣﺴﻦ ﺑﺎﻟﻴﻮﺯﻯ ﻣﺮﺍﺟﻌﻪ‬ ‫ﺷﻮﺩ ‪ .‬ﺍﻳﻦ ﺍﺛﺮ ﺗﺤﺖ ﻋﻨﻮﺍﻥ " ﺑﻬﺎءﺍ‪ ، ‬ﺷﻤﺲ ﺣﻘﻴﻘﺖ " ) ﺍﮐﺴﻔﻮﺭﺩ ‪ :‬ﺟﺮﺝ ﺭﻭﻧﺎﻟﺪ ‪،‬‬

‫‪ ( ١٩٩١‬ﺑﻮﺳﻴﻠﮥ ﻣﻴﻨﻮ ﺛﺎﺑﺖ ﺑﻪ ﻓﺎﺭﺳﻰ ﺗﺮﺟﻤﻪ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ‬

‫) ‪ ( The Revelation of Baha'u'llah‬ﺗﺄﻟﻴﻒ ﺍﺩﻳﺐ ﻃﺎﻫﺮﺯﺍﺩﻩ ﺑﻪ ﺗﻔﺼﻴﻞ ﺩﺭ ﭼﻬﺎﺭ ﺟﻠﺪ‬ ‫ﺑﺮﺭﺳﻰ ﺷﺪﻩ ﺍﺳﺖ ) ﺍﮐﺴﻔﻮﺭﺩ ‪ :‬ﺟﺮﺝ ﺭﻭﻧﺎﻟﺪ ‪. ( ١٩٧٥ ،‬‬

‫‪ " - ٢‬ﺳﺎﻟﻨﺎﻣﻪ ﺑﺮﻳﺘﺎﻧﻴﮑﺎ " ﻣﺮﺑﻮﻁ ﺑﻪ ﺳﺎﻝ ‪ ١٩٨٨‬ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﮐﻪ ﮔﺮﭼﻪ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻓﻘﻂ‬

‫ﻣﺴﻴﺤﻴﺖ ﮔﺴﺘﺮﺩﻩ ﺗﺮﻳﻦ ﺩﻳﻦ‬ ‫ﺩﺭ ﺣﺪﻭﺩ ﭘﻨﺞ ﻣﻠﻴﻮﻥ ﻧﻔﺮ ﻋﻀﻮ ﺩﺍﺭﺩ ﻭﻟﻴﮑﻦ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﻌﺪ ﺍﺯ‬ ‫ّ‬

‫ﻣﻠﻰ ﺑﻬﺎﺋﻰ ﺩﺭ ﮐﺸﻮﺭﻫﺎﻯ ﻣﺴﺘﻘﻞ ﻭ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻯ‬ ‫ﺭﻭﻯ ﺯﻣﻴﻦ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﺍﻣﺮﻭﺯ ‪ ١٥٥‬ﻣﺤﻔﻞ ّ‬

‫ﻣﺤﻠﻰ ﺑﻴﺶ ﺍﺯ ﻫﻔﺪﻩﻫﺰﺍﺭ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﮐﻪ ﺑﻮﺳﻴﻠﮥ‬ ‫ﻋﻤﺪﮤ ﺟﻬﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺳﻄﺢ‬ ‫ّ‬

‫ﺑﻬﺎﺋﻴﺎﻥ ﻫﺮ ﻣﺤﻞ ﺍﻧﺘﺨﺎﺏ ﻣﻰﺷﻮﻧﺪ ﻣﺸﻐﻮﻝ ﺑﻪ ﮐﺎﺭ ﺍﺳﺖ ‪ .‬ﺑﻪ ﺗﺨﻤﻴﻦ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺟﺎﻣﻌﻪ‬

‫ﺑﻬﺎﺋﻰ ﺍﺯ ‪ ٢١١٢‬ﻗﻮﻡ ﻭ ﻣﻠّ​ّﻴﺖ ﻣﺨﺘﻠﻒ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫‪Arnold Toynbee, A Study of History, Vol. VIII - ٣‬‬ ‫‪( London : Oxford, 1954 ) P. 117‬‬

‫ﻣﺤﻤﺪ ﺍﺳﺖ ‪ .‬ﺍﻳﺸﺎﻥ‬ ‫ﺳﻴﺪﻋﻠﻰ ّ‬ ‫‪ - ٤‬ﮐﻠﻤﮥ ﺑﺎﺏ ﺑﻪ ﻣﻌﺎﻧﻰ ﺩﺭ ﻭ ﺩﺭﻭﺍﺯﻩ ﺍﺳﺖ ‪ ،‬ﻧﺎﻡ ﺣﻀﺮﺕ ﺑﺎﺏ ّ‬

‫ﻣﺘﻮﻟﺪ ﮔﺮﺩﻳﺪﻧﺪ ‪.‬‬ ‫ﺩﺭ ‪ ٢٠‬ﺍﮐﺘﺒﺮ ‪ ١٨١٩‬ﺩﺭ ﺷﻴﺮﺍﺯ‬ ‫ّ‬

‫‪ - ٥‬ﻗﺴﻤﺖ ﻫﺎﺋﻰ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﮐﻪ ﺑﻪ ﻇﻬﻮﺭ " ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ " ‬ﺍﺷﺎﺭﻩ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﺷﺎﻣﻞ‬

‫ﺍﺷﺎﺭﺍﺕ ﺭﻣﺰﻯ ﺑﻪ ﺳﻨﮥ ﺗﺴﻊ ) ﺳﺎﻝ ﻧﻬﻢ ( ﻭ ﺳﻨﮥ ﺗﺴﻊ ﻋﺸﺮ ) ﺳﻨﮥ ﻧﻮﺯﺩﻫﻢ ( ﺍﺳﺖ ﻳﻌﻨﻰ ﺗﻘﺮﻳﺒﴼ‬ ‫ﺳﻨﮥ‬

‫ﺹ ‪٧٥‬‬

‫‪ ١٨٥٢‬ﻭ ‪ ١٨٦٣‬ﻣﻴﻼﺩﻯ ‪ ،‬ﺯﻳﺮﺍ ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ‪ ١٨٤٤‬ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ‬

‫ﺩﺭ‬

‫ﻣﺘﺬﮐﺮ ﻣﻰﺷﻮﻧﺪ ﮐﻪ ﺁﻧﻬﺎ ﺧﻮﺩ " ﻣﻦ ﻳﻈﻬﺮﻩﺍ‪" ‬ﺭﺍ‬ ‫ﻣﺘﻌﺪﺩﻯ ﻧﻴﺰ ﺑﻪ ﭘﻴﺮﻭﺍﻧﺸﺎﻥ‬ ‫ﻣﻮﺍﺭﺩ‬ ‫ّ‬ ‫ّ‬

‫ﺧﻮﺍﻫﻨﺪ ﺷﻨﺎﺧﺖ ﻭ ﺑﻪ ﺧﺪﻣﺘﺶ ﺧﻮﺍﻫﻨﺪ ﭘﺮﺩﺍﺧﺖ ‪.‬‬

‫ﻃﻼﺏ ﺟﻮﺍﻥ ﺑﻮﺩﻧﺪ‬ ‫‪ - ٦‬ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﮔﺮﻭﻩ ﻫﺎﺋﻰ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﺍﻳﺸﺎﻥ ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻧﺎﻥ ّ‬

‫ﺭﻭﺣﺎﻧﻴﻮﻥ ﻣﺴﻠﻤﺎﻥ ﺑﻪ ﺍﻳﻦ‬ ‫ﺩﺭ ﻣﺴﺎﺟﺪ ﻭ ﻣﺠﺎﻣﻊ ﻋﻤﻮﻣﻰ ﻋﻠﻨﴼ ﺍﺑﻼﻍ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ‪ .‬ﻋﮑﺲﺍﻟﻌﻤﻞ‬ ‫ّ‬

‫ﻣﺘﺄﺳﻔﺎﻧﻪ ﺍﻳﻦ ﻭﻗﺎﻳﻊ ﺑﺎ ﺑﺤﺮﺍﻧﻰ ﻣﻘﺎﺭﻥ‬ ‫ﺷﺪﺕ ﻋﻤﻞ ﺑﻮﺩ ‪.‬‬ ‫ﺗﻌﺪﻯ ﻭ ّ‬ ‫ﺍﻗﺪﺍﻣﺎﺕ ﺗﺤﺮﻳﮏ ﻣﺮﺩﻡ ﺑﻪ ّ‬ ‫ّ‬ ‫ﮔﺮﺩﻳﺪ‬

‫ﻣﺤﻤﺪ ﺷﺎﻩ ﻭ ﺩﺭﮔﻴﺮﻯ ﺩﺭ ﺗﻌﻴﻴﻦ ﺟﺎﻧﺸﻴﻦ ﻭﻯ ﭘﻴﺶ ﺁﻣﺪﻩ ﺑﻮﺩ ‪ .‬ﺭﻫﺒﺮﺍﻥ‬ ‫ﮐﻪ ﺩﺭ ﺍﺛﺮ ﺩﺭﮔﺬﺷﺖ‬ ‫ّ‬ ‫ﮔﺮﻭﻩ‬

‫ﺿﺪ ﭘﻴﺮﻭﺍﻥ‬ ‫ﺳﻴﺎﺳﻰ ﮐﻪ‬ ‫ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺟﻮﺍﻥ ﺭﺍ ﺑﺮ ﺗﺨﺖ ﺳﻠﻄﻨﺖ ﻧﺸﺎﻧﺪﻧﺪ ﺳﭙﺎﻩ ﺷﺎﻩ ﺭﺍ ﺑﺮ ّ‬ ‫ّ‬

‫ﺗﻔﮑﺮ ﺍﺳﻼﻣﻰ ﺩﺍﺷﺘﻨﺪ ﻭ‬ ‫ﭘﺮﺷﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺴﻴﺞ ﮐﺮﺩﻧﺪ ‪ .‬ﭘﻴﺮﻭﺍﻥ ﺣﻀﺮﺕ ﺑﺎﺏ ﮐﻪ ﻃﺮﺯ‬ ‫ّ‬

‫ﻣﻮﻗﺘﻰ ﺳﻨﮕﺮ ﮔﺮﻓﺘﻨﺪ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﺤﺎﺻﺮﻩ‬ ‫ﻣﻌﺘﻘﺪ ﺑﻪ ﺣﻖ ﺩﻓﺎﻉ ﺍﺯ ﺧﻮﺩ ﺑﻮﺩﻧﺪ ﺩﺭ ﭘﻨﺎﻫﮕﺎﻩ ﻫﺎﻯ ّ‬

‫ﻫﺎﻯ ﻃﻮﻻﻧﻰ ﻭ ﺧﻮﻧﻴﻦ ﻣﻘﺎﻭﻣﺖ ﮐﺮﺩﻧﺪ ‪ .‬ﻭﻗﺘﻰ ﺑﺎﻻﺧﺮﻩ ﻣﻐﻠﻮﺏ ﻳﺎ ﺗﺴﻠﻴﻢ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻗﺘﻞ‬

‫ﺭﺳﻴﺪﻧﺪ ﻭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻧﻴﺰ ﺍﻋﺪﺍﻡ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺩﻭ ﺟﻮﺍﻥ ﺁﺷﻔﺘﻪ ﺣﺎﻝ ﺑﺎﺑﻰ ﺑﺮ ﺳﺮ ﺭﺍﻩ ﺷﺎﻩ ﻗﺮﺍﺭ‬ ‫ﻧﻴﺖ ﺳﻮء ﻗﺼﺪ ﺑﻪ ﺟﺎﻥ ﻭﻯ ﺑﺎ ﻃﭙﺎﻧﭽﮥ ﺳﺎﭼﻤﻪﺍﻯ ﺑﻪ ﻭﻯ ﺗﻴﺮﺍﻧﺪﺍﺯﻯ ﮐﺮﺩﻧﺪ ‪ .‬ﺍﻳﻦ‬ ‫ﮔﺮﻓﺘﻨﺪ ﻭ ﺑﻪ ّ‬

‫ﻭﺍﻗﻌﻪ ﺑﻬﺎﻧﻪﺍﻯ ﺑﺮﺍﻯ ﺷﺪﻳﺪﺗﺮﻳﻦ ﻗﺘﻞ ﻋﺎﻡ ﺑﺎﺑﻴﺎﻥ ﮔﺮﺩﻳﺪ ﮐﻪ ﻣﻮﺭﺩ ﺍﻋﺘﺮﺍﺽ ﺳﻔﺎﺭﺕ ﺧﺎﻧﻪ ﻫﺎﻯ‬

‫ﺍﻳﺎﻡ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ﺑﻪ " ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ‪ :‬ﺁﺋﻴﻦ ﻓﺮﺍﮔﻴﺮ‬ ‫ﻏﺮﺑﻰ ﻭﺍﻗﻊ ﺷﺪ ‪.‬ﺑﺮﺍﻯ ﺷﺮﺡ ﺣﻮﺍﺩﺙ ﺁﻥ ّ‬

‫ﻣﺆﺳﺴﻪ ﻣﻌﺎﺭﻑ ﺑﻬﺎﺋﻰ‬ ‫ﺟﻬﺎﻧﻰ " ﺗﺄﻟﻴﻒ ﻭﻳﻠﻴﺎﻡ ﻫﺎﭼﺮ ﻭ ﺩﻭﮔﻼﺱ ﻣﺎﺭﺗﻴﻦ ) ﺩﺍﻧﺪﺍﺱ ‪ ،‬ﮐﺎﻧﺎﺩﺍ ‪ّ :‬‬ ‫‪ ١٩٨٩‬ﻡ ( ‪ ،‬ﺗﺮﺟﻤﮥ ﭘﺮﻳﻮﺵ ﻭ ﺭﻭﺡ ﺍ‪ ‬ﺧﻮﺷﺒﻴﻦ ‪ ،‬ﺹ ‪. ٥٠ - ١٧‬‬

‫‪ - ٧‬ﺑﺮﺍﻯ ﺷﺮﺡ ﺍﻳﻦ ﻭﻗﺎﻳﻊ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ﺑﻪ ﮐﺘﺎﺏ " ﻗﺮﻥ ﺑﺪﻳﻊ " ﺗﺄﻟﻴﻒ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ‬

‫ﻣﻮﺩﺕ ‪ ،‬ﭼﻬﺎﺭ‬ ‫ﻣﺆﺳﺴﮥ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ ‪ ١٢٥ - ١٢٢ ،‬ﺑﺪﻳﻊ ( ‪ ،‬ﺗﺮﺟﻤﮥ ﻧﺼﺮﺍ‪ّ ‬‬ ‫) ﻃﻬﺮﺍﻥ ‪ّ :‬‬

‫ﺍﻭﻝ ﺗﺎ ﭘﻨﺠﻢ ‪.‬‬ ‫ﺍﻭﻝ ‪ ،‬ﻓﺼﻞ ّ‬ ‫ﺟﻠﺪ ‪ ،‬ﺟﻠﺪ ّ‬

‫ﻣﺤﻤﺪ ﺗﻘﻰ ﻣﺠﺘﻬﺪ ﺍﺻﻔﻬﺎﻧﻰ "‬ ‫‪ - ٨‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ " ، ‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﻪ ﺷﻴﺦ‬ ‫ّ‬

‫ﻻﻧﮕﻨﻬﺎﻳﻦ‬

‫ﻟﺠﻨﮥ ﻧﺸﺮ ﺁﺛﺎﺭ ﺍﻣﺮﻯ ‪ ١٣٨ ،‬ﺑﺪﻳﻊ ( ‪ ،‬ﺹ ‪ . ١٥‬ﺍﺯ ﺍﻳﻦ ﭘﺲ ﺍﻳﻦ ﺍﺛﺮ ﺗﺤﺖ ﻋﻨﻮﺍﻥ " ﻟﻮﺡ ﺷﻴﺦ‬ ‫"‬

‫ﻣﺬﮐﻮﺭ ﺧﻮﺍﻫﺪ ﺷﺪ ‪.‬‬

‫ﺹ ‪٧٦‬‬

‫‪ - ٩‬ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﻧﺎﻇﺮﺍﻥ ﺳﻴﺎﺳﻰ ﻭ ﻧﻈﺎﻣﻰ ﻏﺮﺑﻰ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺩﻟﺨﺮﺍﺵ ﻭ ﻭﺣﺸﺖ ﺍﻧﮕﻴﺰﻯ ﺍﺯ‬

‫ﺁﻧﭽﻪ‬

‫ﺍﻋﺘﺮﺍﺿﻴﮥ ﺭﺳﻤﻰ ﻧﻴﺰ ﺑﻪ ﻣﻘﺎﻣﺎﺕ ﺍﻳﺮﺍﻧﻰ‬ ‫ﻣﺸﺎﻫﺪﻩ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﻪ ﺟﺎﻯ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ ‪ .‬ﭼﻨﺪﻳﻦ‬ ‫ّ‬

‫ﺗﺴﻠﻴﻢ ﺷﺪﻩ ﺑﻮﺩ ‪ ،‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﮐﺘﺎﺏ ‪:‬‬

‫‪Moojan Momen, The Babi & Baha'i Religions, 1844 _ 1944‬‬

‫‪ - ١٠‬ﻟﻮﺡ ﺷﻴﺦ ‪ ،‬ﺹ ‪ ١٥‬ﻭ ‪١٦‬‬

‫) ‪( Oxford : George Ronald, 1981‬‬

‫‪ - ١١‬ﻟﻮﺡ ﺷﻴﺦ ‪ ،‬ﺹ ‪١٦‬‬

‫ﻣﺪﺕ‬ ‫‪ - ١٢‬ﺭﻭﺷﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﻧﺴﺒﺖ ﺑﻪ ﺍﻫﺪﺍﻑ ﺍﻧﮕﻠﻴﺲ ﻭ ﺭﻭﺳﻴﻪ ﮐﻪ ّ‬

‫ﺯﻳﺎﺩﻯ‬

‫ﺩﺭ ﺍﻣﻮﺭ ﺍﻳﺮﺍﻥ ﺩﺧﺎﻟﺖ ﻣﻰﮐﺮﺩﻧﺪ ﻋﺪﻡ ﺍﻃﻤﻴﻨﺎﻥ ﺷﺪﻳﺪ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ‪.‬‬

‫‪ – ١٣‬ﻣﻨﺸﺄ ﻫﻤﮥ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﻭ ﻣﺸﮑﻼﺕ ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﺑﺮﺍﺩﺭ ﻧﺎﺗﻨﻰ ﻭ ﮐﻮﭼﮑﺘﺮ ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪ ‬ﺑﻮﺩ ‪ .‬ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﺯﻣﺎﻧﻰ ﮐﻪ ﻫﻨﻮﺯ ﺟﻮﺍﻧﻰ ﺑﻴﺶ ﻧﺒﻮﺩ ﻭ ﺗﺤﺖ ﻗﻴﻤﻮﻣﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﻗﺮﺍﺭ ﺩﺍﺷﺖ ﺑﻮﺳﻴﻠﮥ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻪ ﻋﻨﻮﺍﻥ ﺭﺋﻴﺲ ﺍﺳﻤﻰ ﺟﺎﻣﻌﮥ ﺑﺎﺑﻰ ﺗﺎ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ‬

‫ﻗﺮﻳﺐ ﺍﻟﻮﻗﻮﻉ " ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ " ‬ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﺑﻮﺩ ‪ ،‬ﻭﻟﻰ ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﻳﮑﻰ ﺍﺯ‬

‫ﻣﺤﻤﺪ ﺍﺻﻔﻬﺎﻧﻰ ﮐﻪ ﺑﻪ ﺟﻤﻊ ﺑﺎﺑﻴﺎﻥ ﮔﺮﻭﻳﺪﻩ ﺑﻮﺩ ﺑﻪ ﺗﺪﺭﻳﺞ ﺍﺯ ﺑﺮﺍﺩﺭ‬ ‫ﺳﻴﺪ‬ ‫ّ‬ ‫ﺭﻭﺣﺎﻧﻴﻮﻥ ﺍﺳﻼﻡ ﺑﻪ ﻧﺎﻡ ّ‬ ‫ّ‬

‫ﺧﻮﺩ ﺩﻭﺭﻯ ﺟﺴﺖ ‪ .‬ﺍﻳﻦ ﺑﻴﮕﺎﻧﮕﻰ ﺑﻪ ﺟﺎﻯ ﺁﻥ ﮐﻪ ﺑﻪ ﻭﺿﻮﺡ ﺍﻇﻬﺎﺭ ﺷﻮﺩ ﺑﻪ ﺻﻮﺭﺕ ﺗﺤﺮﻳﮑﺎﺕ‬ ‫ﺭﻭﺣﻴﮥ ﺿﻌﻴﻒ ﺗﺒﻌﻴﺪﺷﺪﮔﺎﻥ ﺗﺄﺛﻴﺮ ﺳﻮء ﻣﻰﮔﺬﺍﺷﺖ ‪ .‬ﻋﺎﻗﺒﺖ‬ ‫ﻣﺨﻔﻴﺎﻧﻪ ﺍﻯ ﺑﺮﻭﺯ ﻣﻰﮐﺮﺩ ﮐﻪ ﺩﺭ‬ ‫ّ‬

‫ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﺍﺯ ﭘﺬﻳﺮﻓﺘﻦ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺳﺮ ﺑﺎﺯ ﺯﺩ ﻭ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﮐﻪ ﭘﺲ ﺍﺯ‬

‫ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺻﻮﺭﺕ ﮔﺮﻓﺖ ﻫﻴﭻ ﻧﻘﺸﻰ ﺑﺮ ﻋﻬﺪﻩ ﻧﮕﺮﻓﺖ‬

‫‪ - ١٤.‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ " ، ‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ " ) ﻗﺎﻫﺮﻩ ‪ :‬ﻓﺮﺝ ﺍ‪ ‬ﺯﮐﻰ ‪ ١٩٣٣ ،‬ﻡ ( ‪،‬‬ ‫ﺹ ‪١٩٤‬‬

‫ﺹ ‪٧٧‬‬

‫ﻣﻠﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ ‪١٢٨ ،‬‬ ‫‪ - ١٥‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ " ، ‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ " ) ﻃﻬﺮﺍﻥ ‪ :‬ﻣﺆّﺳﺴﮥ ّ‬

‫ﺑﺪﻳﻊ ( ‪ ،‬ﻗﺴﻤﺖ ﻋﺮﺑﻰ ‪ ،‬ﺷﻤﺎﺭﻩ ﻫﺎﻯ ‪ ٣٥ ، ٥ ،٢‬ﻭ ‪١٢‬‬

‫‪ - ١٦‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ‪ ،‬ﺹ ‪ ، ١٥١ ، ٣ ، ٢‬ﻭ ‪١٥٤ - ١٥٢‬‬

‫‪ - ١٧‬ﮐﺘﺎﺏ ﻗﺮﻥ ﺑﺪﻳﻊ ‪ ،‬ﺟﻠﺪ ﺩﻭﻡ ‪ ،‬ﺹ ‪١٤٥ ، ١٤٤‬‬

‫‪ - ١٨‬ﺑﻴﺎﻥ ﺷﺎﻫﺰﺍﺩﻩ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺧﺎﻥ ﺑﻪ ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﻗﺮﻥ ﺑﺪﻳﻊ ‪ ،‬ﺟﻠﺪ ﺩﻭﻡ ‪ ،‬ﺹ ‪١٣٧‬‬

‫‪ - ١٩‬ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ٦٨‬ﺭﺟﻮﻉ ﺷﻮﺩ ‪.‬‬

‫‪ - ٢٠‬ﮐﺘﺎﺏ ﻗﺮﻥ ﺑﺪﻳﻊ ‪ ،‬ﺟﻠﺪ ﺩﻭﻡ ‪ ،‬ﺹ ‪ ، ١٩٢‬ﺍﺯ ﺳﺎﻝ ‪ ١٨٦٣‬ﺑﻪ ﺑﻌﺪ ﺑﻪ ﻧﺤﻮ ﺭﻭﺯﺍﻓﺰﻭﻧﻰ‬

‫ﮐﻠﻤﮥ‬

‫" ﺑﻬﺎﺋﻰ " ﺑﺮﺍﻯ ﻋﻨﻮﺍﻥ ﺁﺋﻴﻦ ﺟﺪﻳﺪ ﺟﺎﻧﺸﻴﻦ ﮐﻠﻤﮥ " ﺑﺎﺑﻰ " ﮔﺮﺩﻳﺪ ﻭ ﺍﻳﻦ ﺷﺎﻫﺪ ﺑﺎﺭﺯﻯ ﺑﻮﺩ ﮐﻪ‬

‫ﺩﻳﺎﻧﺖ ﺟﺪﻳﺪﻯ ﻇﺎﻫﺮ ﺷﺪﻩ ﺑﻮﺩ ‪.‬‬

‫‪ - ٢١‬ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻣﻮﺳﻮﻡ ﺑﻪ " ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ " ) ﻭﻳﻠﻤﺖ ‪ :‬ﻟﺠﻨﮥ‬

‫ﺍﻣﻮﺭ‬

‫ﻣﻮﺩﺕ ‪ ،‬ﺹ ‪١٦٠‬‬ ‫ﺍﺣﺒﺎﻯ ﺍﻳﺮﺍﻧﻰ ‪ ، ( ١٩٨٥ ،‬ﺗﺮﺟﻤﮥ ﻧﺼﺮﺍ‪ّ ‬‬ ‫ّ‬

‫‪ - ٢٢‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ " ، ‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ) " ‬ﻻﻧﮕﻨﻬﺎﻳﻦ ‪ :‬ﻟﺠﻨﮥ ﻧﺸﺮ ﺁﺛﺎﺭ‬

‫ﺍﻣﺮﻯ ‪ ١٤١ ،‬ﺑﺪﻳﻊ ( ﺵ ‪ ، ٧‬ﺹ ‪١٥‬‬

‫‪ - ٢٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١٣٦‬ﺹ ‪١٩٠‬‬

‫‪ - ٢٤‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١٥٦‬ﺹ ‪٢١٤‬‬

‫‪ - ٢٥‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٥‬ﺹ ‪١٣‬‬

‫‪ - ٢٦‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٥‬ﺹ ‪١٤‬‬ ‫ﺹ ‪٧٨‬‬

‫ﺍﻟﺒﻬﺎﺋﻴﻪ ‪،‬‬ ‫‪ - ٢٧‬ﻧﻘﻞ ﺍﺯ ﺝ ‪ .‬ﺍﻯ ‪ .‬ﺍﺳﻠﻤﻨﺖ ‪ " ،‬ﺑﻬﺎءﺍ‪ ‬ﻭ ﻋﺼﺮ ﺟﺪﻳﺪ " ) ﺑﺮﺯﻳﻞ ‪ :‬ﺩﺍﺭﺍﻟﻨّﺸﺮ‬ ‫ّ‬

‫‪ ١٩٨٨‬ﻡ ( ‪ ،‬ﺗﺮﺟﻤﻪ ﺑﺸﻴﺮﺍﻟﻬﻰ ‪ ،‬ﺭﺣﻴﻤﻰ ‪ ،‬ﺳﻠﻴﻤﺎﻧﻰ ‪ ،‬ﺹ ‪ ١٩١‬ﻭ ﺍﺛﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﻣﻮﺳﻮﻡ ﺑﻪ‬

‫" ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ " )‬ ‫ﻻﻧﮕﻨﻬﺎﻳﻦ‪:‬‬

‫ﻟﺠﻨﮥ ﻧﺸﺮ ﺁﺛﺎﺭ ﺍﻣﺮﻯ ‪ ١٣٧ ،‬ﺑﺪﻳﻊ ( ‪ ،‬ﺹ ‪١١‬‬

‫‪ - ٢٨‬ﮐﺘﺎﺏ ﻗﺮﻥ ﺑﺪﻳﻊ ‪ ،‬ﺟﻠﺪ ﺩﻭﻡ ‪ ،‬ﻓﺼﻞ ﻫﺸﺘﻢ ﻭ ﻧﻬﻢ ﺷﺮﺡ ﻣﺒﺴﻮﻁ ﺍﻳﻦ ﻭﻗﺎﻳﻊ ﺭﺍ ﺑﺪﺳﺖ‬

‫ﻣﻰﺩﻫﺪ ‪.‬‬

‫‪ - ٢٩‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١‬ﺹ ‪١١‬‬

‫‪ - ٣٠‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ‪ ،‬ﺹ ‪٧٣‬‬

‫‪ - ٣١‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ‪ ،‬ﺹ ‪٧٤‬‬

‫‪ - ٣٢‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ‪ ،‬ﺹ ‪ ٧٤‬ﻭ ‪٧٥‬‬

‫‪ - ٣٣‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ‪ ،‬ﺹ ‪ ٧٧‬ﻭ ‪٧٨‬‬

‫‪ - ٣٤‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٢٤‬ﺹ ‪٤٦‬‬

‫‪ - ٣٥‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٢٧‬ﺹ ‪٥١‬‬

‫‪ - ٣٦‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٢٧‬ﺹ ‪ ٥٠‬ﻭ ‪٥١‬‬

‫‪ - ٣٧‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ ،‬ﺹ ‪١٦٣‬‬

‫‪ - ٣٨‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٧٠‬ﺹ ‪٩٣‬‬ ‫ﺹ ‪٧٩‬‬

‫‪ - ٣٩‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٣٤‬ﺹ ‪ ٥٨‬ﻭ ‪٥٩‬‬ ‫‪ - ٤٠‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٨٣‬ﺹ ‪١١٠‬‬

‫‪ - ٤١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١٥٤‬ﺹ ‪٢١٢‬‬

‫ﻣﻔﺼﻞ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑﻪ ﮐﺘﺎﺏ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺗﺤﺖ ﻋﻨﻮﺍﻥ‬ ‫‪ - ٤٢‬ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﮥ ﺷﺮﺡ‬ ‫ّ‬

‫" ﻣﻔﺎﻭﺿﺎﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء " ‪ ،‬ﺹ ‪ ١٣٢ - ١٠٨‬ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﺋﻴﺪ ‪.‬‬

‫ﻣﺜﻼ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﻰﻓﺮﻣﺎﻳﺪ ‪ " :‬ﺍﺯ ﭼﻪ ﺳﺒﺐ ﻣﺮﺍ ﻧﻴﮑﻮ ﮔﻔﺘﻰ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﮐﺴﻰ ﻧﻴﮑﻮ‬ ‫‪- ٤٣‬‬ ‫ً‬

‫ﻧﻴﺴﺖ ﻣﮕﺮ ﺧﺪﺍ " ) ﺍﻧﺠﻴﻞ ﻣﺘّﻰ ‪ ،‬ﺑﺎﺏ ‪ ١٩‬ﺁﻳﮥ ‪ ( ١٧‬ﻭ ﻧﻴﺰ ﻣﻰﻓﺮﻣﺎﻳﺪ ‪ " :‬ﻣﻦ ﻭ ﭘﺪﺭﻡ ﻳﮑﻰ‬

‫ﻫﺴﺘﻴﻢ " ) ﺍﻧﺠﻴﻞ ﻳﻮﺣﻨّﺎ ‪ ،‬ﺑﺎﺏ ‪ ، ١٠‬ﺁﻳﮥ ‪( ٣٠‬‬

‫‪ - ٤٤‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٩٠‬ﺹ ‪ ١١٧‬ﻭ ‪١١٨‬‬

‫‪ - ٤٥‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٢٢‬ﺹ ‪٤٣ - ٤١‬‬

‫‪ - ٤٦‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٢٢‬ﺹ ‪٤٤‬‬

‫ﻳﻮﺣﻨﺎ ‪ ،‬ﺑﺎﺏ ‪ ، ١‬ﺁﻳﮥ ‪١٠‬‬ ‫‪ - ٤٧‬ﺍﻧﺠﻴﻞ‬ ‫ّ‬

‫‪ - ٤٨‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٧٤‬ﺹ ‪ ٩٧‬ﻭ ‪٩٩‬‬

‫‪ - ٤٩‬ﻧﻘﻞ ﺍﺯ ﺍﺛﺮ ﺣﻀﺮﺕ ﻭﻟﻲ ﺍﻣﺮﺍ‪ ‬ﻣﻮﺳﻮﻡ ﺑﻪ " ﺩﻭﺭ ﺑﻬﺎﺋﻰ " ) ﻻﻧﮕﻨﻬﺎﻳﻦ ‪ :‬ﻟﺠﻨﮥ ﻧﺸﺮ ﺁﺛﺎﺭ‬ ‫ّ‬ ‫ﻣﻠﻰ ﺗﺮﺟﻤﮥ ﺁﺛﺎﺭ ﺍﻣﺮﻯ ﺍﻳﺮﺍﻥ ‪ ،‬ﺹ ‪٣٨‬‬ ‫ﺍﻣﺮﻯ ‪ ١٩٨٨ ،‬ﻡ ( ‪ ،‬ﺗﺮﺟﻤﮥ ﻟﺠﻨﮥ ّ‬

‫‪ - ٥٠‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٣١‬ﺹ ‪ ٥٥‬ﻭ ‪ . ٥٦‬ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺍﺻﻄﻼﺡ " ﺣﻀﺮﺕ ﺁﺩﻡ "‬

‫ﻳﺎ‬

‫" ﺁﺩﻡ " ﺑﻪ ﺩﻭ ﻣﻌﻨﺎﻯ ﻣﺠﺎﺯﻯ ﺑﮑﺎﺭ ﻣﻰﺭﻭﺩ ﻳﮑﻰ ﺍﺷﺎﺭﻩ ﺑﻪ ﻇﻬﻮﺭ ﻧﻮﻉ ﺑﺸﺮ ﻭ ﺩﻳﮕﺮﻯ ﺑﻪ ﻋﻨﻮﺍﻥ‬

‫ﺹ ‪٨٠‬‬

‫ﺍﻭﻟﻴﻦ ﻣﻈﻬﺮ ﺷﻨﺎﺧﺘﻪ ﺷﺪﮤ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ‪.‬‬ ‫ّ‬

‫‪ - ٥١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١٠٦‬ﺹ ‪ ١٣٨‬ﻭ ‪١٣٩‬‬

‫‪ - ٥٢‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٧٨‬ﺹ ‪١٠٢‬‬

‫‪ - ٥٣‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺭﺳﺎﻟﮥ " ﻫﻔﺖ ﻭﺍﺩﻯ " ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ " ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ " )ﻃﻬﺮﺍﻥ ‪:‬‬

‫ﻣﺆﺳﺴﮥ ﻣﻠّﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ ‪ ١٢١ ،‬ﺑﺪﻳﻊ ‪ ،‬ﺝ ‪ ، ٣‬ﺹ ‪ ( ٩٨‬ﺑﻪ ﻃﺒﻊ ﺭﺳﻴﺪﻩ ﭼﻨﻴﻦ‬

‫ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‬

‫ﺟﺪ ﻭ ﻃﻠﺐ ﺩﻟﻴﻞ ﺍﺳﺖ ‪" .‬‬ ‫‪ " :‬ﺍﮔﺮﭼﻪ ﻧﺰﺩ ﻋﺎﻗﻞ ﻗﺒﻴﺢ ﺍﺳﺖ ﻟﮑﻦ ﺑﺮ ﮐﻤﺎﻝ ّ‬ ‫‪ - ٥٤‬ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﺩﻭﺭ ﺑﻬﺎﺋﻰ ‪ ،‬ﺹ ‪٣٧‬‬

‫‪ - ٥٥‬ﻫﻔﺖ ﻭﺍﺩﻯ ‪ ،‬ﺹ ‪ ٩٢‬ﻭ ‪٩٣‬‬

‫‪ - ٥٦‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١٠٧‬ﺹ ‪١٣٩‬‬

‫‪ - ٥٧‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٨١‬ﺹ ‪١٨٣‬‬ ‫‪ - ٥٨‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١‬ﺹ ‪١١‬‬

‫ﻳﻮﺣﻨﺎ ‪ ،‬ﺑﺎﺏ ‪ ، ١٠‬ﺁﻳﮥ ‪١٦‬‬ ‫‪ - ٥٩‬ﺍﻧﺠﻴﻞ‬ ‫ّ‬

‫‪ - ٦٠‬ﺑﺮﺍﻯ ﻣﻼﺣﻈﮥ ﺷﺮﺣﻰ ﺩﺭ ﺑﺎﺭﮤ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺧﺼﻮﺹ ﺟﺮﻳﺎﻥ ﺑﻠﻮﻍ ﻋﺎﻟﻢ‬

‫ﻣﺆﺳﺴﮥ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﺍﺛﺮ ﺣﻀﺮﺕ ﻭﻟﻲ ﺍﻣﺮﺍ‪ ‬ﻣﻮﺳﻮﻡ ﺑﻪ " ﺟﻠﻮﮤ‬ ‫ﻣﺪﻧﻴﺖ ﺟﻬﺎﻧﻰ " ) ﺩﻫﻠﻰ ﺟﺪﻳﺪ ‪ّ :‬‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻄﺒﻮﻋﺎﺕ ﻫﻨﺪ ‪ ١٩٨٦ ،‬ﻡ ( ‪ ،‬ﺗﺮﺟﻤﮥ ﺟﻤﺸﻴﺪ ﻓﻨﺎﺋﻴﺎﻥ ‪ ،‬ﺹ ‪ ٨-٣‬ﻭ ‪ ١٠١‬ﻭ ‪ ١٠٢‬ﻣﺮﺍﺟﻌﻪ‬ ‫ﻓﺮﻣﺎﺋﻴﺪ ‪.‬‬

‫‪ - ٦١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١١١‬ﺹ ‪ ١٤١‬ﻭ ‪١٤٢‬‬

‫ﺹ ‪٨١‬‬

‫‪ - ٦٢‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ‪ ،‬ﺹ ‪١٦٤‬‬

‫‪ - ٦٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٤٣‬ﺹ ‪٦٨‬‬ ‫‪ - ٦٤‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ‪ ،‬ﺹ ‪١٦٤‬‬

‫‪ - ٦٥‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٤‬ﺹ ‪ ١٢‬ﻭ ‪١٣‬‬

‫‪ - ٦٦‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ‪ ،‬ﺹ ‪٣٦‬‬

‫‪ - ٦٧‬ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﺍﺣﻤﺪ ﻳﺰﺩﺍﻧﻰ ﻣﻮﺳﻮﻡ ﺑﻪ " ﻣﻘﺎﻡ ﻭ ﺣﻘﻮﻕ ﺯﻥ ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ )‬

‫ﻃﻬﺮﺍﻥ ‪ :‬ﻟﺠﻨﮥ ﻣﻠّﻰ ﻧﺸﺮ ﺁﺛﺎﺭ ﺍﻣﺮﻯ ‪ ١٠٧ ،‬ﺑﺪﻳﻊ ( ‪ ،‬ﺹ ‪٧٦‬‬

‫ﻗﺴﻄﻨﻄﻨﻴﻪ‬ ‫‪ - ٦٨‬ﻳﮏ ﺳﻠﺴﻠﻪ ﻭﻗﺎﻳﻊ ﻓﻮﻕﺍﻟﻌﺎﺩﻩ ﺳﺒﺐ ﺷﺪ ﮐﻪ ﻣﻘﺎﻣﺎﺕ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﺩﺭ‬ ‫ّ‬

‫ﻧﺴﺒﺖ‬

‫ﺑﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻈﺮ ﻣﺴﺎﻋﺪ ﺣﺎﺻﻞ ﮐﻨﻨﺪ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﻓﺸﺎﺭ ﺩﻭﻟﺖ ﺍﻳﺮﺍﻥ ﻣﻘﺎﻭﻣﺖ ﻭﺭﺯﻧﺪ ‪.‬‬ ‫ﻧﺎﻣﻖ ﭘﺎﺷﺎ ﻭﺍﻟﻰ ﺑﻐﺪﺍﺩ ﺩﺭ ﮔﺰﺍﺭﺵ ﻫﺎﻯ ﺧﻮﺩ ﺑﻪ ﭘﺎﻳﺘﺨﺖ ﺍﺯ ﺍﺧﻼﻕ ﻭ ﺗﺄﺛﻴﺮ ﻣﺜﺒﺖ ﺷﺨﺺ‬ ‫ﻣﺤﺘﺮﻡ‬

‫ﻭ ﺑﺮﺟﺴﺘﮥ ﺍﻳﺮﺍﻧﻰ ﮐﻪ ﺍﮐﻨﻮﻥ ﺩﺭ ﺗﺒﻌﻴﺪ ﺑﺴﺮ ﻣﻰﺑﺮﺩ ﺑﺴﻴﺎﺭ ﺗﻤﺠﻴﺪ ﻭ ﺗﺤﺴﻴﻦ ﮐﺮﺩ ‪.‬ﺑﺮﺍﻯ ﺳﻠﻄﺎﻥ‬

‫ﺳﻨﻰ ﻣﺬﻫﺐ ﺑﻮﺩ ﻭﻟﻰ‬ ‫ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻳﻦ ﮔﺰﺍﺭﺵ ﻫﺎ ﺑﺴﻴﺎﺭ ﺟﺎﻟﺐ ﺑﻮﺩ ﺯﻳﺮﺍ ﺍﮔﺮﭼﻪ ﺧﻠﻴﻔﮥ ﻣﺴﻠﻤﺎﻧﺎﻥ ّ‬ ‫ﺧﻮﺩ ﺭﺍ ﻳﮏ ﺻﻮﻓﻰ ﻋﺎﺭﻑ ﻣﻰﺩﺍﻧﺴﺖ ‪ .‬ﻫﻢ ﭼﻨﻴﻦ ﻋﮑﺲ ﺍﻟﻌﻤﻞ ﺭﺋﻴﺲ ﺍﻟﻮﺯﺭﺍﻯ ﺍﻭ ﻋﺎﻟﻰ‬ ‫ﭘﺎﺷﺎ ﻧﻴﺰ‬

‫ﺍﺩﺑﻴﺎﺕ ﻓﺎﺭﺳﻰ ﻣﻄﺎﻟﻌﺎﺕ ﻭﺳﻴﻌﻰ ﺩﺍﺷﺖ ﻭ‬ ‫ﺗﻮﺟﻪ ﺍﺳﺖ ‪ .‬ﺑﺮﺍﻯ ﺍﻳﻦ ﺷﺨﺺ ﮐﻪ ﺩﺭ ﺯﺑﺎﻥ ﻭ ّ‬ ‫ﻗﺎﺑﻞ ّ‬

‫ﺷﺨﺼﻴﺖ ﺣﻀﺮﺕ‬ ‫ﺗﺮﮐﻴﻪ ﻧﻘﺶ ﺍﺳﺎﺳﻰ ﺍﻳﻔﺎ ﮐﺮﺩ ‪،‬‬ ‫ﺑﻌﺪﻫﺎ ﺩﺭ ﻣﺪﺭﻥ ﮐﺮﺩﻥ ﺩﺳﺘﮕﺎﻩ ﺍﺩﺍﺭﻯ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻬﺎءﺍ‪‬‬

‫ﺗﻮﺟﻪ ﻭ ﻣﻄﻠﻮﺏ ﺑﻮﺩ ‪ .‬ﺑﺪﻭﻥ ﺗﺮﺩﻳﺪ ﺗﺄﺛﻴﺮ ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﺳﺒﺐ ﺷﺪ ﮐﻪ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ‬ ‫ﺑﺴﻴﺎﺭ ﺟﺎﻟﺐ ّ‬

‫ﺍﺯ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﻋﻮﺕ ﻧﻤﺎﻳﺪ ﮐﻪ ﺑﻪ ﭘﺎﻳﺘﺨﺖ ﺑﺮﻭﻧﺪ ﻧﻪ ﺁﻧﮑﻪ ﺑﻪ ﻧﻘﻄﮥ ﺑﻌﻴﺪﻯ ﺗﺒﻌﻴﺪ ﮔﺮﺩﻧﺪ ﻭ‬ ‫ﻳﺎ ﺑﻪ ﺍﺻﺮﺍﺭ ﻣﻘﺎﻣﺎﺕ ﺍﻳﺮﺍﻥ ﺑﻪ ﺩﺳﺖ ﻣﺄﻣﻮﺭﺍﻥ ﺩﻭﻟﺖ ﻣﺰﺑﻮﺭ ﺳﭙﺮﺩﻩ ﺷﻮﻧﺪ ‪.‬‬ ‫ﺹ ‪٨٢‬‬

‫‪ - ٦٩‬ﺑﺮﺍﻯ ﻣﻼﺣﻈﮥ ﻣﺘﻦ ﮐﺎﻣﻞ ﮔﺰﺍﺭﺵ ﺳﻔﻴﺮ ﺍﺗﺮﻳﺶ ‪ ،‬ﮐﻨﺖ ﻓﻦ ﭘﺮﮐﺶ ‪ -‬ﺍﺳﺘﻦ ‪ ،‬ﺩﺭ ﻧﺎﻣﻪ ﺍﻯ‬

‫ﺑﻪ‬

‫ﮐﻨﺖ ﺩﻭﮔﻮ ﺑﻴﻨﻮ ‪ ،‬ﺗﺎﺭﻳﺦ ‪ ١٠‬ﮊﺍﻧﻮﻳﻪ ‪ ١٨٨٦‬ﺭﺟﻮﻉ ﮐﻨﻴﺪ ﺑﻪ ‪:‬‬

‫‪ Babi & Baha'i Religions‬ﺹ ‪١٨٧ - ١٨٦‬‬

‫‪The Revelation of Baha'u'llah , Vol. II, p 399 - ٧٠‬‬ ‫‪ - ٧١‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ‪ ،‬ﺹ ‪٦‬‬

‫‪ - ٧٢‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١٠٥‬ﺹ ‪١٣٨ ، ١٣٧‬‬

‫‪ - ٧٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١١٨‬ﺹ ‪١٦١‬‬

‫‪ - ٧٤‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١١٨‬ﺹ ‪١٦١‬‬

‫‪ - ٧٥‬ﺑﺮﺍﻯ ﻣﻼﺣﻈﮥ ﺷﺮﺡ ﺍﻳﻦ ﻭﻗﺎﻳﻊ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ‪:‬‬

‫‪The Revelation of Baha'u'llah, Vol. III, pp. 296 & 331‬‬

‫‪ - ٧٦‬ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﮥ ﺷﺮﺡ ﺍﻳﻦ ﺗﺠﺎﺭﺏ ﻭ ﻭﻗﺎﻳﻊ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ﺑﻪ ﮐﺘﺎﺏ " ﻗﺮﻥ ﺑﺪﻳﻊ " ‪ ،‬ﺟﻠﺪ‬

‫ﺳﻮﻡ ‪ ،‬ﺹ ‪٢٧٢ - ٣٠٣‬‬

‫‪ - ٧٧‬ﺩﺭ ﺳﺎﻟﻬﺎﻯ ‪ ١٨٥٠‬ﺩﻭ ﺭﻫﺒﺮ ﺩﻳﻨﻰ ﺁﻟﻤﺎﻧﻰ ﺑﻪ ﻧﺎﻡ ﮐﺮﻳﺴﺘﻒ ﻫﺎﻓﻤﻦ‬

‫‪ Christoph Hoffmann‬ﻭ ﮔﺌﻮﺭﮒ ﺩﺍﻭﻳﺪ ﻫﺎﺭﺩﮒ ‪ Georg David Hardegg‬ﺑﺎ‬

‫ﻫﻴﮑﻠﻴﻮﻥ " ) ‪ ( Society of Templers‬ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻧﺪ ﮐﻪ ﺑﺎ‬ ‫ﻫﻤﺪﻳﮕﺮ " ﺍﻧﺠﻤﻦ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻪ ﺭﺍﻩ ﺭﺍ ﺑﺮﺍﻯ ﺭﺟﻮﻉ ﺛﺎﻧﻰ ﻣﺴﻴﺢ ﺁﻣﺎﺩﻩ ﺳﺎﺯﻧﺪ ‪ .‬ﮔﺮﻭﻩ ﺑﻨﻴﺎﻥ‬ ‫ﺗﺄﺳﻴﺲ ﺟﻮﺍﻣﻌﻰ ﺩﺭ ﺍﺭﺍﺿﻰ ّ‬

‫ﮔﺬﺍﺭﺍﻥ ﺍﻳﻦ ﺍﻧﺠﻤﻦ ﺁﻟﻤﺎﻥ ﺭﺍ ﺩﺭ ‪ ٦‬ﺍﻭﺕ ‪ ١٨٦٨‬ﺗﺮﮎ ﮔﻔﺘﻪ ﻭ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ٣٠‬ﺍﮐﺘﺒﺮ ‪ ١٨٦٨‬ﻳﻌﻨﻰ‬

‫ﺩﻭ ﻣﺎﻩ ﺑﻌﺪ ﺍﺯ ﻭﺭﻭﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺑﻨﺪﺭ ﺣﻴﻔﺎ ﺭﺳﻴﺪﻧﺪ ‪.‬‬ ‫ﺹ ‪٨٣‬‬

‫‪ - ٧٨‬ﺑﺮﺍﻯ ﺑﺮﺭﺳﻰ ﺍﺗّﻔﺎﻗﺎﺕ ﻓﺠﻴﻌﻰ ﮐﻪ ﺩﺭ ﻗﺴﻤﺖ ﺍﺭﻭﭘﺎﺋﻰ ﺗﺮﮐﻴﻪ ﺩﺭ ﺟﻨﮓ ﺭﻭﺱ ﻭ ﺗﺮﮐﻴﻪ ﺩﺭ‬

‫ﺳﺎﻟﻬﺎﻯ ‪ ١٨٧٨ - ١٨٧٧‬ﺭﻭﻯ ﺩﺍﺩ ﺑﻪ ﺿﻤﻴﻤﮥ ﺳﻮﻡ ﺩﺭ ﮐﺘﺎﺏ " ﺑﻬﺎءﺍ‪ ، ‬ﺷﻤﺲ ﺣﻘﻴﻘﺖ " ‪،‬‬

‫ﺹ‬

‫‪ ٥٨٩ - ٥٨٣‬ﺭﺟﻮﻉ ﮐﻨﻴﺪ ‪.‬‬

‫‪ - ٧٩‬ﻟﻮﺡ ﺷﻴﺦ ‪ ،‬ﺹ ‪٣٦‬‬

‫‪Alistair Horne, " The Fall of Paris " - ٨٠‬‬

‫‪( London : Macmillan, 1965 ), P. 34‬‬

‫‪ - ٨١‬ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻣﻮﺳﻮﻡ ﺑﻪ " ﻗﺪ ﻇﻬﺮ ﻳﻮﻡ ﺍﻟﻤﻴﻌﺎﺩ " ) ﻃﻬﺮﺍﻥ ‪ :‬ﻟﺠﻨﮥ‬

‫ﻣﻠّﻰ‬

‫ﻧﺸﺮ ﺁﺛﺎﺭ ﺍﻣﺮﻯ ‪ ١٠٤ ،‬ﺑﺪﻳﻊ ( ‪ ،‬ﺹ ‪ ٤٦‬ﻭ ‪٤٧‬‬

‫‪ - ٨٢‬ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﻗﺪ ﻇﻬﺮ ﻳﻮﻡ ﺍﻟﻤﻴﻌﺎﺩ ‪ ،‬ﺹ ‪٥١‬‬

‫‪ - ٨٣‬ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﻗﺪ ﻇﻬﺮ ﻳﻮﻡ ﺍﻟﻤﻴﻌﺎﺩ ‪ ،‬ﺹ ‪٥٠ - ٤٩‬‬

‫‪ - ٨٤‬ﻧﻘﻞ ﺍﺯ ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺸﺘﻤﻞ ﺑﺮ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ) ﻃﺒﻊ ﺑﻤﺒﺌﻰ ‪،‬‬

‫‪ ١٣١٤‬ﻩ ‪ .‬ﻕ ‪ ، ( .‬ﺹ ‪٢٦‬‬ ‫‪ - ٨٥‬ﻟﻮﺡ ﺷﻴﺦ ‪ ،‬ﺹ ‪١٠‬‬

‫‪ - ٨٦‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ‪ ،‬ﺹ ‪١٢‬‬

‫‪ - ٨٧‬ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﻗﺪ ﻇﻬﺮ ﻳﻮﻡ ﺍﻟﻤﻴﻌﺎﺩ ‪ ،‬ﺹ ‪١٣٠‬‬

‫‪ - ٨٨‬ﻧﻘﻞ ﺍﺯ ﺗﺮﺟﻤﮥ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻨﺪﺭﺝ ﺩﺭ ﮐﺘﺎﺏ ﻗﺪ ﻇﻬﺮ ﻳﻮﻡ ﺍﻟﻤﻴﻌﺎﺩ ‪ ،‬ﺹ ‪١٢٦‬‬ ‫ﺹ ‪٨٤‬‬

‫‪ - ٨٩‬ﻟﻮﺡ ﺷﻴﺦ ‪ ،‬ﺹ ‪٦٦‬‬

‫‪ - ٩٠‬ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﻗﺪ ﻇﻬﺮ ﻳﻮﻡ ﺍﻟﻤﻴﻌﺎﺩ ‪ ،‬ﺹ ‪١٧٥‬‬ ‫‪ - ٩١‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٩٩‬ﺹ ‪١٣١‬‬

‫‪ - ٩٢‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١٢٠‬ﺹ ‪١٦٤‬‬

‫‪ - ٩٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١٧‬ﺹ ‪٣٤‬‬

‫‪ - ٩٤‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١٠٩‬ﺹ ‪١٤٠‬‬

‫‪ - ٩٥‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٩٦‬ﺹ ‪ ١٢٨‬ﻭ ‪١٢٩‬‬

‫‪ - ٩٦‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ‪ ،‬ﺹ ‪٣٨‬‬

‫‪ - ٩٧‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ‪ ،‬ﺹ ‪ ٩٩‬ﻭ ‪ ١٠١‬ﻭ ‪١٠٢‬‬

‫‪ - ٩٨‬ﻟﻮﺡ ﺷﻴﺦ ‪ ،‬ﺹ ‪ . ٨‬ﻋﺒﺎﺭﺕ " ﺍﻧّﻰ ﻣﺎ ﺍﻇﻬﺮﺕ ﻧﻔﺴﻰ " ﺩﺭ ﺻﺪﺭ ﮐﻼﻣﻰ ﮐﻪ ﻧﻘﻞ ﺷﺪ ﺩﺭ‬

‫ﻫﻤﻴﻦ ﻣﺄﺧﺬ ﻣﻨﺪﺭﺝ ﺍﺳﺖ ‪.‬‬

‫ﻣﺸﻐﻮﻟﻴﺖ‬ ‫‪ - ٩٩‬ﻣﻴﺮﺯﺍ ﻣﻬﺪﻯ ﭘﺴﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﮐﻪ ﺟﻮﺍﻧﻰ ﺑﻴﺴﺖ ﻭ ﺩﻭ ﺳﺎﻟﻪ ﺑﻮﺩ ﺩﺭ ﺍﺛﺮ‬ ‫ّ‬

‫ﺧﺎﻃﺮ ﺑﻪ ﺳﺒﺐ ﺷﺮﺍﻳﻂ ﻧﺎﮔﻮﺍﺭﻯ ﮐﻪ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﺩﺭ ﺯﻧﺪﺍﻥ ﺩﭼﺎﺭ ﺑﻮﺩﻧﺪ ﺩﺭ ﺳﺎﻝ ‪ ١٨٧٠‬ﺍﺯ ﺑﺎﻡ‬

‫ﺯﻧﺪﺍﻥ‬

‫ﺳﻘﻮﻁ ﻧﻤﻮﺩ ﻭ ﺩﺭﮔﺬﺷﺖ ‪.‬‬

‫‪ - ١٠٠‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ٤١‬ﺹ ‪٦٥‬‬

‫‪ - ١٠١‬ﮐﺘﺎﺏ ﻗﺮﻥ ﺑﺪﻳﻊ ‪ ،‬ﺟﻠﺪ ﺩﻭﻡ ‪ ،‬ﺹ ‪٢٢ - ١٦‬‬

‫ﺹ ‪٨٥‬‬

‫‪ - ١٠٢‬ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﺩﻭﺭ ﺑﻬﺎﺋﻰ ‪ ،‬ﺹ ‪٣٠‬‬

‫‪ - ١٠٣‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ‪ ،‬ﺵ ‪ ، ١١٣‬ﺹ ‪ ١٤٧‬ﻭ ‪١٤٨‬‬

‫‪ - ١٠٤‬ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ‪ ،‬ﺹ ‪١٠٣‬‬

‫‪ - ١٠٥‬ﻟﻮﺡ ﺷﻴﺦ ‪ ،‬ﺹ ‪ ٨‬ﻭ ‪٩‬‬

‫‪ - ١٠٦‬ﮔﺮﭼﻪ ﺣﮑﻢ ﺳﻠﻄﺎﻥ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﻣﺒﻨﻰ ﺑﺮ ﺗﺒﻌﻴﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻫﺮﮔﺰ ﺭﺳﻤﴼ ﻟﻐﻮ ﻧﺸﺪﻩ‬

‫ﺑﻮﺩ ﻭﻟﻰ ﻣﻘﺎﻣﺎﺕ ﻣﺴﺌﻮﻝ ﺳﻴﺎﺳﻰ ﺁﻥ ﺭﺍ ﺑﺎﻃﻞ ﺍﻧﮕﺎﺷﺘﻨﺪ ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺟﺎﺯﻩ‬ ‫ﻣﺤﻞ ﺍﻗﺎﻣﺖ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﺣﺼﺎﺭ ﺷﻬﺮ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ‪.‬‬ ‫ﺩﺍﺩﻩ ﺷﺪ ﮐﻪ ﺩﺭ ﺻﻮﺭﺕ ﺗﻤﺎﻳﻞ‬ ‫ّ‬

‫ﻋﮑﺎ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺑﻮﺩ‬ ‫‪ - ١٠٧‬ﺍﻳﻦ ﺳﺎﺧﺘﻤﺎﻥ ﮐﻪ ﺗﻮﺳﻂ ﻳﮏ ﺑﺎﺯﺭﮔﺎﻥ ﻋﺮﺏ ﻣﺴﻴﺤﻰ ﺍﺯ ﺍﻫﺎﻟﻰ ّ‬

‫ﺩﺭ‬

‫ﺷﺮﻭﻉ ﺷﻴﻮﻉ ﻃﺎﻋﻮﻥ ﺭﻫﺎ ﺷﺪﻩ ﺑﻮﺩ ‪ .‬ﺍﻳﻦ ﻣﻠﮏ ﺍﺑﺘﺪﺍ ﺍﺟﺎﺭﻩ ﺷﺪ ﻭ ﭼﻨﺪ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﺩﺭﮔﺬﺷﺖ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻮﺳﻴﻠﮥ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺧﺮﻳﺪﺍﺭﻯ ﺷﺪ ‪ .‬ﺁﺭﺍﻣﮕﺎﻩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻣﻘﺒﺮﻩﺍﻯ‬

‫ﺩﺭ ﺑﺎﻏﻬﺎﻯ ﺑﻬﺠﻰ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻭ ﺍﮐﻨﻮﻥ ﺯﻳﺎﺭﺗﮕﺎﻩ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺟﻬﺎﻥ ﺍﺳﺖ ‪.‬‬

‫‪ – ١٠٨‬ﺧﻼﺻﻪﺍﻯ ﺍﺯ ﺍﻳﻦ ﺗﻌﺎﻟﻴﻢ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺩﺭ ﮐﺘﺎﺏ " " ‪ ، World Order‬ﺻﻔﺤﺎﺕ ‪١٤٣‬‬

‫‪-‬‬

‫‪ ١٥٧‬ﻭ ﻧﻴﺰ ﺩﺭ ﮐﺘﺎﺏ ( " ‪ ( Principles of Baha'i Administration‬ﭼﺎﭖ ﻟﻨﺪﻥ‬

‫‪ ( ١٩٧٣‬ﮐﻪ ﻫﺮ ﺩﻭ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺍﺳﺖ ﻣﻼﺣﻈﻪ ﮐﺮﺩ ‪ .‬ﺗﺮﺟﻤﮥ ﺧﻼﺻﻪ ﺍﻯ ﺍﺯ‬

‫ﻣﺆﺳﺴﮥ‬ ‫ﮐﺘﺎﺏ " " ‪ World Order‬ﺑﻪ ﻓﺎﺭﺳﻰ ﺗﺤﺖ ﻋﻨﻮﺍﻥ " ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ " ﺗﻮﺳﻂ ّ‬

‫ﻣﻄﺎﻟﻌﺎﺕ ﺑﻬﺎﺋﻰ ﺩﺭ ﮐﺎﻧﺎﺩﺍ ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﺑﻌﻼﻭﻩ " ﺗﻠﺨﻴﺺ ﺍﺣﮑﺎﻡ ﻭ ﺣﺪﻭﺩ ﮐﺘﺎﺏ ﺍﻗﺪﺱ‬

‫"ﻭ‬

‫ﻧﻴﺰ ﻣﺘﻦ ﮐﺘﺎﺏ ﻣﺰﺑﻮﺭ ﻭ ﺍﻟﻮﺍﺡ ﻭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺣﮑﺎﻡ ﻭ ﺣﺪﻭﺩ ﺍﻣﺮ ﺑﻬﺎﺋﻰ‬ ‫ﻣﺮﺍﺟﻊ ﺍﺻﻠﻰ ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﮥ ﺍﻳﻦ ﺗﻌﺎﻟﻴﻢ ﺍﺳﺖ ‪.‬‬ ‫‪ - ١٠٩‬ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ‪ ،‬ﺹ ‪٣٦‬‬

‫ﺹ ‪٨٦‬‬

‫‪ - ١١٠‬ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ‪ :‬ﺁﺋﻴﻦ ﻓﺮﺍﮔﻴﺮ ﺟﻬﺎﻧﻰ ‪ ،‬ﺹ ‪ ٦٩‬ﻭ ‪٧١‬‬