نگاهي تازه به ديانت بهائي

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‫‪‬ﺍﻳﻦ ﻧﺪﺍ ﻭ ﺍﻳﻦ ﺫﻛﺮ‪ ،‬ﻣﺨﺼﻮﺹ ﻣﻤﻠﻜﺘﻰ ﻭ ﻳﺎ ﻣﺪﻳﻨﻪ ﺍﻯ ﻧﺒﻮﺩﻩ‬ ‫ﻭ ﻧﻴﺴﺖ؛ ﺑﺎﻳﺪ ﺍﻫﻞ ﻋﺎﻟﻢ ُﻃ ّﺮﴽ ‪‬ﻫﻤﮕﻰ‪ ‬ﺑﻪ ﺁﻧﭽﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ‬ ‫ﺗﻤﺴﻚ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺑﻪ ﺁﺯﺍﺩﻯ ﺣﻘﻴﻘﻰ ﻓﺎﺋﺰ ﺷﻮﻧﺪ‪«.‬‬ ‫ﻇﺎﻫﺮ ﮔﺸﺘﻪ ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ - ‬ﻟﻮﺡ ﺩﻧﻴﺎ‬

‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ‬

‫ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﭼﺎپ وﺗﻮزﯾﻊ ﺗﻮﺳﻂ اﻧﺘﺸﺎرات ﻧﻘﻄﻪ ﻧﻈﺮ‬



‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬


‫ﭼﺎﭖ ﻭﺗﻮﺯﻳﻊ ﺗﻮﺳﻂ ﺍﻧﺘﺸﺎﺭﺍﺕ ﻧﻘﻄﻪ ﻧﻈﺮ‬

‫ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﻣﻰ ﺗﻮﺍﻥ ﺩﺭ‪ www.aeenebahai.org‬ﻣﻼﺣﻈﻪ ﻭ ﺩﺍﻥ ﻟﻮﺩ ﻧﻤﻮﺩ‪.‬‬


‫ﻃﺮﴽ‬ ‫»ﺍﻳﻦ ﻧﺪﺍ ﻭ ﺍﻳﻦ ﺫﻛﺮ‪ ،‬ﻣﺨﺼﻮﺹ ﻣﻤﻠﻜﺘﻰ ﻭ ﻳﺎ ﻣﺪﻳﻨﻪ ﺍﻯ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ؛ ﺑﺎﻳﺪ ﺍﻫﻞ ﻋﺎﻟﻢ ُ ّ‬ ‫ﺗﻤﺴﻚ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺑﻪ ﺁﺯﺍﺩﻯ ﺣﻘﻴﻘﻰ ﻓﺎﺋﺰ ﺷﻮﻧﺪ‪«.‬‬ ‫)ﻫﻤﮕﻰ( ﺑﻪ ﺁﻧﭽﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﻇﺎﻫﺮ ﮔﺸﺘﻪ‬ ‫ّ‬ ‫‪ -‬ﻟﻮﺡ ﺩﻧﻴﺎ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ‪-‬‬

‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺑﻐﻀﺎء‬ ‫ﻭﺍﻧﺰﺍﻝ ﺁﻳﺎﺕ ﻭ‬ ‫ﻣﻈﻠﻮﻡ ﺍﺯ ﺣﻤﻞ ﺷﺪﺍﻳﺪ ﻭ ﺑﻼﻳﺎ‬ ‫ﻣﻘﺼﻮﺩ ﺍﻳﻦ‬ ‫»‬ ‫ﺍﺧﻤﺎﺩ ِ‬ ‫ِ‬ ‫ﻧﺎﺭ ﺿﻐﻴﻨﻪ ﻭ َ ْ‬ ‫ﺍﻇﻬﺎﺭ ﺑﻴﻨﺎﺕ‪ٕ ،‬‬ ‫ْ‬ ‫ِ‬ ‫ﺑﻮﺩﻩ ﮐﻪ ﺷﺎﻳﺪ‬ ‫ﺶ ﺣﻘﻴﻘﻰ ﻓﺎﺋﺰ‪«.‬‬ ‫ﺍﻫﻞ ﻋﺎﻟﻢ‪ ،‬ﺑﻪ ِ‬ ‫ﺁﻓﺎﻕ ﺃﻓﺌﺪﮤ ِ‬ ‫ﻣﻨﻮﺭﮔﺮﺩﺩ ﻭ ﺑﻪ ﺁﺳﺎﻳ ِ‬ ‫ﺍﺗﻔﺎﻕ ّ‬ ‫ﻧﻮﺭ ّ‬ ‫‪ -‬ﺍﺯﻭﺻﻴﺖ ﻧﺎﻣﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ‪-‬‬

‫»ﺍﻯ ﻳﺰﺩﺍﻥ ﻣﻬﺮﺑﺎﻥ ﺟﻤﻴﻊ ﺑﺸﺮ ﺭﺍ ﺍﺯ ﻳﻚ ﺳﻼﻟﻪ ﺧﻠﻖ ﻓﺮﻣﻮﺩﻯ ﺗﺎ ﺍﻋﻀﺎء ﻳﻚ ﺧﺎﻧﺪﺍﻥ ﮔﺮﺩﻧﺪ ﻭ ﺑﻨﺪﮔﺎﻥ‬ ‫ﻇﻞ ُ ِ ِ‬ ‫ﺣﻀﺮﺕ ﺗﻮ ﺷﻮﻧﺪ؛ ﺩﺭ ِّ‬ ‫ﺳﺮﺍﺩﻕ ﻓﻀﻠﺖ َﻣﺄﻭﻯ ﺑﺨﺸﻴﺪﻯ ﻭ ﺑﺮ ﺧﻮﺍﻥ ﻧﻌﻤﺘﺖ ﻣﺠﺘﻤﻊ ﻛﺮﺩﻯ ﻭ ﺍﺯ‬

‫ﺍﺷﺮﺍﻗﺎﺕ ﺍﻧﻮﺍﺭ ﻋﻨﺎﻳﺘﺖ ﻣﻨﻮﺭ ﺳﺎﺧﺘﻰ‪ .‬ﺍﻯ ﺧﺪﺍ‪ ،‬ﺗﻮﻳﻰ ﻣﻬﺮﺑﺎﻥ‪ ،‬ﺗﻮﻳﻰ ﻣﻠﺠﺄ ﻭ ﭘﻨﺎﻩ ﻭ ﺑﺨﺸﻨﺪﻩ ﻓﻴﺾ‬ ‫ﺣﻴﺎﺕ‪ .‬ﺗﺎﺝ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺯﻳﻨﺖ ﻫﺮ ﺳﺮﻯ ﻓﺮﻣﻮﺩﻯ ﻭ ﺧﻠﻌﺖ ﻣﻮﻫﺒﺖ ﺭﺍ ﺯﻳﻮﺭ ﻛﻞ ﺑﺸﺮ‪ ،‬ﺗﺎ ﻏﺮﻳﻖ ﺩﺭﻳﺎﻯ‬

‫ﺭﺣﻤﺘﺖ ﺷﻮﻧﺪ‪ .‬ﺍﻯ ﻣﻮﻻﻯ ﻣﻬﺮﺑﺎﻥ‪ ،‬ﻛﻞ ﺭﺍ ﻣﺘﺤﺪ ﻓﺮﻣﺎ ﻭ ﻣﻈﺎﻫﺮ ﻣﺨﺘﻠﻔﻪ ﺭﺍ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺍﻟﻔﺖ ﺑﺨﺶ؛‬ ‫ﺟﻤﻴﻊ ﻣﻠﻞ ﺭﺍ ﻣﻠﺖ ﻭﺍﺣﺪﻩ ﻛﻦ ﺗﺎ ﺍﺟﺰﺍء ﻳﻚ ﺧﺎﻧﻤﺎﻥ ﮔﺮﺩﻧﺪ ﻭ ﺭﻭﻯ ﺯﻣﻴﻦ ﺭﺍ ﻳﻚ ﻭﻃﻦ ﺩﺍﻧﻨﺪ ﻭ ﺑﻪ‬

‫ﻧﻬﺎﻳﺖ ﺍﺗﺤﺎﺩ‪ ،‬ﺍﻟﻔﺖ ﺟﻮﻳﻨﺪ‪ .‬ﺍﻯ ﺧﺪﺍ‪ ،‬ﺭﺍﻳﺖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺑﻠﻨﺪ ﻓﺮﻣﺎ‪ ،‬ﺻﻠﺢ ﺍﻋﻈﻢ ﺭﺍ‬

‫ﻣﺴﺘﻘﺮ ﻛﻦ‪ ،‬ﻗﻠﻮﺏ ﺭﺍ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺍﻟﺘﻴﺎﻡ ﺩﻩ‪ .‬ﺍﻯ ﺧﺪﺍ‪ ،‬ﺍﻯ ﭘﺪﺭ ﻣﻬﺮﺑﺎﻥ‪ ،‬ﻗﻠﻮﺑﻤﺎﻥ ﺭﺍ ﺍﺯ ﻧﻔﺤﺎﺕ ﻣﺤﺒﺘﺖ‬ ‫ﺷﺎﺩﻣﺎﻥ ﻛﻦ ﻭ ﺩﻳﺪﻩ ﻫﺎ ﺭﺍ ﺑﻪ ﻧﻮﺭ ﻫﺪﺍﻳﺘﺖ ﺭﻭﺷﻦ ﻧﻤﺎ ﻭ ﮔﻮﺵ ﻫﺎ ﺭﺍ ﺍﺯ ﻧﻐﻤﺎﺕ ﺟﺎﻧﭙﺮﻭﺭ ﻣﺘﻠﺬﺫ ﻓﺮﻣﺎ ﻭ ﺩﺭ‬ ‫ﺍﻟﺬﻧﻮﺏ‪«.‬‬ ‫ﺻﻮﻥ ﻋﻨﺎﻳﺖ ﻣﻠﺠﺎء ﻭ ﭘﻨﺎﻩ ﺑﺨﺶ‪َ َ ِ .‬‬ ‫ﺍﻧﺖ َ ِ‬ ‫ﺳﺘﺎﺭ ْ ُ‬ ‫ﺍﻟﻘﻮﻯ َ‬ ‫ﺍﻟﻌﻴ ِ‬ ‫ﻮﺏ َﻭ ﻳﺎ َ ّ َ‬ ‫ﺍﻟﻘﺪﻳُﺮ ﻳﺎ َ ّ َ‬ ‫ﺍﻧﻚ َ ْ َ‬ ‫ﻏﻔﺎﺭ ‪ْ ُ ‬‬ ‫‪ -‬ﺍﺯﺩﻋﺎﻫﺎﻯ ﺑﻬﺎﺋﻰ ‪-‬‬



‫ﻓﻬﺮﺳﺖ ﻣﻨﺪﺭﺟﺎﺕ‬

‫ﻓﻬﺮﺳﺖ ﻣﻨﺪﺭﺟﺎﺕ‪٦ ......................................................................................................................‬‬ ‫ﻣﻘﺪﻣﻪ ‪٨ ......................................................................................................................................‬‬ ‫ﻓﺼﻞ ﺍﻭﻝ‪ :‬ﻟﺰﻭﻡ ﺩﻳﻦ ﻭ ﺿﺮﻭﺭﺕ ﺗﺠﺪﻳﺪ ﻭ ﺍﺳﺘﻤﺮﺍﺭ ﺍﺩﻳﺎﻥ ‪١ ......................................................................‬‬ ‫ﻓﺼﻞ ﺩﻭﻡ‪ :‬ﻣﺨﺘﺼﺮﻯ ﺍﺯ ﺗﺎﺭﻳﺦ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ ﻭ ﺭﺷﺪ ﺁﻥ ‪٩ .............................................................‬‬

‫ﻓﺼﻞ ﺳﻮﻡ‪ :‬ﺍﺻﻮﻝ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺑﻬﺎﺋﻰ ‪٢٣.............................................................................................‬‬ ‫ﻓﺼﻞ ﭼﻬﺎﺭﻡ‪ :‬ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ ‪٣١..............................................................................................‬‬ ‫ﻓﺼﻞ ﭘﻨﺠﻢ‪ :‬ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ ﺯﻣﻴﻨﮥ ﻭﺣﺪﺕ ﻭ ﺭﻓﺎﻩ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ‪٥٥.............................‬‬ ‫ﻓﺼﻞ ﺷﺸﻢ‪ :‬ﻣﺮﻭﺭﻯ ﺑﺮﺍﺣﻜﺎﻡ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ‪٦٥....................................................................................‬‬ ‫ﻓﺼﻞ ﻫﻔﺘﻢ‪ :‬ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ‪٧٧..........................................................................................‬‬ ‫ﻓﺼﻞ ﻫﺸﺘﻢ‪ :‬ﺍﻳﺮﺍﻥ ﺩﺭ ﻧﻈﺮ ﺑﻬﺎﺋﻴﺎﻥ ‪٨٥................................................................................................‬‬



‫ﻣﻘﺪﻣﻪ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺷﺎﺭﻉ ﺩﻳ ﺎﻧﺖ ﻣﻘﺪﺱ ﺑﻬﺎﻳﻰ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪» :‬ﺍ ﻳﻦ ﻧﺪﺍ ﻭ ﺍ ﻳﻦ ﺫﻛﺮ‪،‬‬ ‫ﻃﺮﴽ )ﻫﻤﮕﻰ( ﺑﻪ ﺁﻧﭽﻪ ﻧﺎﺯﻝ‬ ‫ﻣﺨﺼﻮﺹ ﻣﻤﻠﻜﺘﻰ ﻭ ﻳﺎ ﻣﺪﻳﻨﻪ ﺍ ﻯ ﻧﺒﻮﺩﻩ ﻭ ﻧ ﻴﺴﺖ؛ ﺑﺎﻳﺪ ﺍﻫﻞ ﻋﺎﻟﻢ ُ ّ‬

‫ﺷﺪﻩ ﻭ ﻇﺎﻫﺮ ﮔﺸﺘﻪ ﺗﻤﺴﻚ ﻧﻤﺎ ﻳﻨﺪ ﺗﺎ ﺑﻪ ﺁﺯﺍﺩﻯ ﺣﻘ ﻴﻘﻰ ﻓﺎﺋﺰ ﺷﻮﻧﺪ«)ﻟﻮﺡ ﺩﻧﻴﺎ(‪.‬‬

‫ﺩﺭ ﺍﻳﺮﺍﻥ ﻋﺰﻳﺰ‪ ۱۶۳ ،‬ﺳﺎﻝ ﺍﺳﺖ ﻛﻪ ﺁﻥ »ﻧﺪﺍ« ﻭ »ﺫﻛﺮ« ﺍﻟﻬﻰ ﺑﻠﻨﺪ ﻭ ﺁﻥ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ‬ ‫ﺍﺩﻳﺎﻥ ﺁﺳﻤﺎﻧﻰ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺑﻴﺶ ﺍﺯ ‪ ۳۰۰/ ۰۰۰‬ﻧﻔﺮ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭﺑﻴﺶ ﺍﺯ ‪۷/ ۵‬‬ ‫ﻣﻠﻴﻮﻥ ﻧﻔﺮ ﺩﺭ ﺩﻧ ﻴ ﺎ‪ ،‬ﺍﺯ ﻫﻤﻪ ﻣﻤﺎﻟﻚ ﻭ ﻧﮋﺍﺩﻫﺎ ﻭ ﻓﺮﻫﻨﮓ ﻫﺎ ﻭ ﺯﺑﺎﻥ ﻫﺎ ﻭ ﻣﺬﺍﻫﺐ ﻭ ﺍﺩﻳ ﺎﻥ ﻣﺨﺘﻠﻒ‪ ،‬ﺑﻪ‬ ‫ﺁﻥ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻧﺪ ﻭ ﺑﻴﺶ ﺍﺯ ‪ ۲۰/۰۰۰‬ﻧﻔﺮ ﺧﻮﻥ ﭘﺎﻛﺸﺎﻥ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺁﻥ ﻧﺜﺎﺭ ﻧﻤﻮﺩﻩ ﺍﻧﺪ‪ .‬ﺍﻣﺎ ﻋﻠﻰ ﺭﻏﻢ‬ ‫ﺁﻥ‪ ،‬ﺍﻛﺜﺮﻯ ﺍﺯ ﻫﻤﻮﻃﻨﺎﻥ ﻋﺰﻳﺰ ﺍﺯ ﺩﺍﺷﺘﻦ ﺍﻃﻼﻋﺎﺕ ﺻﺤﻴﺢ ﺍﺯ ﺍﻳﻦ ﺩﻳﻦ ﺟﺪﻳﺪﻯ ﻛﻪ ﺍﺯ ﻭﻃﻦ‬ ‫ﻣﺤﺒﻮﺑﻤﺎﻥ ﻇﺎﻫﺮ ﺷﺪﻩ‪ ،‬ﺑﺎﺯ ﺩﺍﺷﺘﻪ ﺷﺪﻩ ﺍﻧﺪ‪ ،‬ﻭ ﺑﻪ ﻗﻮﻝ ﺍﺳﺘﺎﺩ ﺩﻛﺘﺮ ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺻﺎﺣﺐ ﺯﻣﺎﻧ ﻰ‪،‬‬ ‫»ﺗﺎﻛﻨﻮﻥ ﻫﺮﮔﺰ ﺑﻪ ﺩﺭﺳﺘ ﻰ‪ ،‬ﺑﻰ ﻃﺮﻓﺎﻧﻪ‪ ،‬ﺍﻧﮕﻴﺰﻩ ﻛﺎﻭﺍﻧﻪ ﻭ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳﺎﻧﻪ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻋﻤﻴﻖ ﻗﺮ ﺍﺭ‬ ‫ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ« ) ﺧﻂ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪ ۳۸۰:‬ﺑﻪ ﺑﻌﺪ(‪.‬‬ ‫ﺑﻪ ﺍﻳﻦ ﺩﻟﻴﻞ‪ ،‬ﺍﻳﻦ ﺟﺰﻭﻩ ﺟﻬﺖ ﺁﺷﻨﺎﺋﻰ ﻣﺨﺘﺼﺮﺁﻥ ﻋﺰﻳﺰﺍﻥ‬

‫ﺑﺎﺗﺎﺭ ﻳﺦ ﻭﻋﻘﺎﻳ ﺪﻭﺁﻣﻮﺯﻩ‬

‫ﻫﺎﻭﺍﻫﺪﺍﻑ ﻭﺭﻭﺵ ﻫﺎﻯ ﺁﺋﻴﻦ ﺑﻬﺎﺋ ﻰ‪ ،‬ﻭﻧﻴ ﺰﺍﻗﺪﺍﻣﺎﺕ ﮔﺴﺘﺮﺩﮤ »ﺟﺎﻣﻌﻪ« ﻭ » ﻧﻈﻢ ﺑﺪ ﻳﻊ ﻭﺍﺩﺍﺭ ِ‬ ‫ﻯ « ﺁﻥ‪،‬‬ ‫ﺩﺭﺍﻳﺮﺍﻥ ﻭﺟﻬﺎﻥ‪ ،‬ﺑﺮﺍﻯ ﺭﺳﻴ ﺪﻥ ﺑﻪ ﻫﺪﻑ ﺍﺻﻠﻰ ﺍﺵ ﻛﻪ » ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎ ﻧ ﻰ« ﻭ »ﺻﻠﺢ ﺟﻬﺎﻧ ﻰ«‬ ‫ﺍﺳﺖ‪ ،‬ﺗﻬﻴﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺎﺷﺪﻛﻪ ﻣﻄﺎﻟﻌﮥﺁﻥ ﺁﻏﺎﺯﻯ ﺑﺮﺍﻯ ﭘﮋﻭﻫﺶ ﻭﺗﺤﻘ ﻴﻖ ﺑ ﻴﺸﺘﺮ ﻭ ﻛﺎﻓ ﻰ ﺗﺮ ﺍﻳﺮﺍﻧﻴ ﺎﻥ‬ ‫ﻋﺰﻳﺰ ﮔﺮﺩﺩ ﺗﺎ‪ ،‬ﻫﺮ ﻳﻚ‪ ،‬ﺑﻪ ﭼﺸﻢ ﻭ ﻗﻠﺐ ﻭ ﻓﻜﺮ ﺧﻮﺩ— ﻭﻧﻪ ﺩﻳﮕﺮﺍﻥ— ﺑﺎﺣﻘﺎﻳﻖ ﺍ ﻳﻦ ﺁﺋﻴﻦ ﻧﺎﺯﻧﻴﻦ‬ ‫ﺁﺷﻨﺎ ﺷﻮﺩ ﻭ ﻗﻀﺎﻭﺕ ﻓﺮﻣﺎﻳﺪ‪.‬‬




‫ﻓﺼﻞ ﺍﻭﻝ‪:‬‬

‫ﻟﺰﻭﻡ ﺩﻳﻦ ﻭ ﺿﺮﻭﺭﺕ ﺗﺠﺪﻳﺪ ﻭ ﺍﺳﺘﻤﺮﺍﺭ ﺍﺩﻳﺎﻥ‬

‫ﺁﻳﺎ ﺩﻭﺭﺍﻥ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺑﺮ ﺭﻭﻯ ﻛﺮﮤ ﺯﻣﻴﻦ ﭘﺎﻳ ﺎﻥ ﻳﺎﻓﺘﻪ ﻭ ﺁﺧﺮﺍﻟﺰﻣﺎﻥ ﻓﺮﺍ ﺭﺳﻴﺪﻩ ﺍﺳﺖ؟ ﺁ ﻳﺎ‬ ‫ﺧﺪﺍ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﺣﺎﻝ ﺧﻮﺩ ﺭﻫﺎ ﺳﺎﺧﺘﻪ ﺍﺳﺖ؟ ﺁﻳﺎ ‪...‬؟‬ ‫ﺩﺭ ﺳﺎﻝ ‪ ۱۲۶۰‬ﻫﺠﺮﻯ ﻗﻤﺮ ﻯ‪ ،‬ﻣﻄﺎﺑﻖ ﺑﺎ ‪ ۱۲۲۳‬ﻫﺠﺮﻯ ﺷﻤﺴﻰ ﻭ ‪ ۱۸۴۴‬ﻣﻴﻼﺩ ﻯ‪،‬‬ ‫ﺧﺪﺍﻭﻧﺪ ﻣﻬﺮﺑﺎﻥ ﺑﻪ ﭘﺮﺳﺸﻬﺎﻯ ﻓﻮﻕ ﭘﺎﺳﺦ ﺩﺍﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺳﺎﻝ ﻃﺒﻖ ﻭﻋﺪﻩ ﻫﺎﻭﻣﮋﺩﻩ ﻫﺎﻯ ﻛﺘﺎﺑﻬﺎ ﻯ‬ ‫ﺁﺳﻤﺎﻧﻰ‪ ،‬ﺑﺎ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ ﻫﻤﮥ ﺍﺩﻳﺎﻥ‪ ،‬ﺩﻭﺭﮤﻃﻮﻻﻧﻰ ‪ ۶۰۰۰‬ﺳﺎﻟﻪ ﺍﻯ ﺍﺯ ﺗﺎﺭﻳﺦ ﺍﺩﻳ ﺎﻥ‪ ،‬ﻛﻪ ﺍﺯﺟﻬﺘ ﻰ‬ ‫ﻣﻰ ﺗﻮﺍﻥ ﺁﻥ ﺭﺍ ﻛﻮﺭ ﻧﺒﻮﺕ ﻳﺎ ﻛﻮﺭ ﺁﺩﻡ‪ ،‬ﭘﺎ ﻳﺎﻥ ﻳ ﺎﻓﺖ ﻭ ﺩﻭﺭﻩ ﻳﺎﻛﻮﺭ ﺟﺪ ﻳﺪﻯ ﻛﻪ ﺑﻪ ﻣﺮﺍﺗﺐ ﻃﻮﻻﻧﻰ ﺗﺮ‬ ‫ﺍﺳﺖ ﻭﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺍﻧﺠﺎﻡ ﻭﺍﺟﺮﺍﻭﺗﺤﻘﻖ ِ ﻧﺒﻮﺍﺕ ﻭﻣﮋﺩﻩ ﻫﺎﻯ ﻣﺰﺑﻮﺭﺩﺍﺭﺩ‪ ،‬ﺷﺮﻭﻉ ﺷﺪ‪.‬‬ ‫ﺩﺭ ﻛﻮﺭ ﻧﺒﻮﺕ ﺍﺯ ﺁﺩﻡ ﺗﺎ ﺧﺎﺗﻢ‪ ،‬ﭘﻴ ﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﻰ ﻳﺎ ﻣﺮﺑﻴ ﺎﻥ ﺁﺳﻤﺎﻧﻰ ﭘ ﻴﺎﻣﺒﺮﺍﻧﻰ ﭼﻮﻥ ﻧﻮﺡ‪،‬‬ ‫ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻮﺳﻰ‪ ،‬ﺯﺭﺗﺸﺖ‪ ،‬ﻛﺮ ﻳﺸﻨﺎ‪ ،‬ﺑﻮﺩﺍ‪ ،‬ﻣﺴﻴ ﺢ‪ ،‬ﻭ ﺳﺎﻳﺮ ﺍﻧﺒﻴ ﺎ‪ ،‬ﻫﻤﻪ ﻛﻮﺷﻴﺪﻧﺪ ﺗﺎ ﺩﺭ ﺁﻥ ﻣﺮﺍﺣﻞ—‬ ‫ﻛﻪ ﺩﻭﺭﺍﻥ ﻛﻮﺩﻛﻰ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺑﻮﺩ ﻭ ﺟﻮﺍﻣﻊ ﺑﺸﺮﻯ ﭘﺮﺍﻛﻨﺪﻩ ﺑﻮﺩﻧﺪ— ﻳﮕﺎﻧﮕﻰ ﺧﺪﺍ ﻭ ﺗﺎ ﺣﺪﻯ‬ ‫ﻳﮕﺎﻧﮕﻰ ﺍﺩﻳ ﺎﻥ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺭﺍ ﺑﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺑ ﻴﺎﻣﻮﺯﻧﺪ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﺍﻯ ﻭﺭﻭﺩ ﺑﻪ ﺩﻭﺭﺍﻥ ﻃﻼﻳﻰ ﺑﻠﻮﻍ ﻭ‬ ‫ﺗﻜﺎﻣﻞ ﺗﺪﺭ ﻳﺠﻰ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺁﻣﺎﺩﻩ ﻛﻨﻨﺪ‪ :‬ﺩﻭﺭﺍﻧﻰ ﻛﻪ ﺩﺭ ﺁﻥ ﺻﻠﺢ ﺣﻘ ﻴﻘﻰ ﻭ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ‬ ‫ﻣﻘﺎﻡ ﻭﺍﻻ ﻭ ﭘﺮﺷﻜﻮﻩ ﺍﻧﺴﺎﻥ ﺗﺤﻘﻖ ﻳﺎﺑﺪ‪.‬‬ ‫ﺍﻣﺎ ﺷﻚ ﻭ ﺷﺒﻬﻪ ﺍﻯ ﺑﺴﻴ ﺎﺭ ﺭ ﻳﺸﻪ ﺩﺍﺭ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺍ ﻳﻦ ﺗﺼﻮﻳﺮ ﺑﺎﺷﻜﻮﻩ ﺭﺍ ﻣﺨﺪﻭﺵ ﻧﻤﻮﺩﻩ ﻭ‬ ‫ﺑﺸﺮﻳﺖ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺁﻳﻨﺪﮤ ﺧﻮﺩ ﻧﺎﺍﻣﻴﺪ ﻛﺮﺩﻩ ﻭ ﺍﺭﺍﺩﻩ ﺍﺵ ﺭﺍ ﺑﺮﺍﻯ ﻭﺭﻭﺩ ﺑﻪ ﺁﻥ ﺩﻭﺭﺍﻥ ﺑﻠﻮﻍ ﻭ ﻛﻤﺎﻝ‬ ‫ﻓﻠﺞ ﺳﺎﺧﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﻳﻚ ﺳﻮ ﮔﻤﺎﻥ ﺩﻳﻨﻰ ﺍﺷﺘﺒﺎﻫ ﻰ ﻛﻪ ﺩﺭ ﺍﻓﻜﺎﺭ ﭘﻴ ﺮﻭﺍﻥ ﺍﺩﻳ ﺎﻥ ﻣﻮﺟﻮﺩ ﻻﻧﻪ ﻛﺮﺩﻩ‬ ‫ﺍﺳﺖ ﺑﻪ ﺁﻧﺎﻥ ﺗﻠﻘﻴﻦ ﻧﻤﻮﺩﻩ ﻛﻪ ﺩﻭﺭﮤ ﺁﺧﺮﺍﻟﺰﻣﺎﻥ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻯ ﺯﻣﺎﻥ ﻧﺎﺑﻮﺩﻯ ﻛﺮﮤ ﺯﻣ ﻴ ﻦ‪ ،‬ﻓﺮﺍ ﺭﺳﻴﺪﻩ‬ ‫ﺍﺳﺖ؛ ﺍﺯ ﺳﻮﻳﻰ ﺩﻳﮕﺮ ﺁﻧﺎﻥ ﻫﻢ ﻛﻪ ﺍﻋﺘﻘﺎﺩ ﻯ ﺑﻪ ﺩ ﻳﻦ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺑﻪ ﻋﻠﺖ ﻧﻈﺮﻳﻪ ﻫﺎ ﻯ ﻋﻠﻤﻰ ﻭ ﺍﺟﺘﻤﺎﻋ ﻰ‬ ‫ﻭ ﺳﻴ ﺎﺳﻰ ﻣﻮﺟﻮﺩ ﻛﻪ ﺍﺯ ﺍﻋﺘﻘﺎﺩ ﻧﺎﺩﺭﺳﺖ » ﺗﻨﺎﺯﻉ ﺑﻘﺎ« ﺗﺄﺛﻴﺮ ﭘﺬﻳﺮﻓﺘﻪ ﺍﻧﺪ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺣﻴﺮﺍﻥ ﻭ ﭘﺮﻳﺸﺎﻥ ﻭ‬


‫ﻟﺰﻭﻡ ﺩﻳﻦ ﻭ ﺿﺮﻭﺭﺕ ﺗﺠﺪﻳﺪ ﻭ ﺍﺳﺘﻤﺮﺍﺭ ﺍﺩﻳﺎﻥ‬

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‫ﺳﺮﮔﺮﺩﺍﻥ ﺩﺭ ﺑﻦ ﺑﺴﺘﻰ ﺗﻴﺮﻩ ﻭ ﺗﺎﺭ ﻣﻰ ﺑ ﻴﻨﻨﺪ ﻭ ﻧﻪ ﺗﻨﻬﺎ ﺍﻋﺘﻘﺎﺩﻯ ﺑﻪ ﺁﻳﻨﺪﻩ ﺍﻯ ﺭﻭﺷﻦ ﻫﻤﺮﺍﻩ ﺑﺎ ﺻﻠﺢ ﻭ‬ ‫ﺩﻭﺳﺘﻰ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧﻬﺎ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺩﻧﻴﺎ ﺭﺍ ﺭﻭ ﺑﻪ ﻧﺎﺑﻮﺩﻯ ﻣﻰ ﭘﻨﺪﺍﺭﻧﺪ‪.‬‬ ‫ﺁﻧﺎﻥ ﻛﻪ ﺍﻳﻦ ﮔﻤﺎﻥ ﻧﺎﺩﺭﺳﺖ ﺭﺍ ﺑﻪ ﺑﺸﺮ ﺳﺎﺩﻩ ﻟﻮﺡ ﻭ ﺯﻭﺩﺑﺎﻭﺭ ﺍﻟﻘﺎ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺟﻬﺎﻥ ﺭﻭ ﺑﻪ‬ ‫ﻧﺎﺑﻮﺩﻯ ﺍﺳﺖ ﺩﻭ ﺩﺳﺘﻪ ﺍﺯ ﻋﻠﻤﺎﻯ ﻣﺘﻌﺼﺐ ﻭ ﺧﻮﺩﺧﻮﺍﻩ ﻭ ﺳﻄﺤﻰ ﻧﮕﺮ‪ ،‬ﻳﻜﻰ ﺩﺭ ﺣﻮﺯﮤ ﺩﻳﻨﻰ ﻭ‬ ‫ﺩﻳﮕﺮﻯ ﺩﺭ ﺣﻮﺯﮤ ﺳﻴ ﺎﺳﻰ ﺍﻧﺪ ﻛﻪ ﻣﺘﺄﺳﻔﺎﻧﻪ ﻧﻈﺮﻳﺎﺗﺸﺎﻥ ﻧﻪ ﺗﻨﻬﺎ ﻣﻮﺟﺐ ﮔﻤﺮﺍﻫﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺷﺪﻩ ﺍﺳﺖ ‪،‬‬ ‫ﺑﻠﻜﻪ ﺩﺳﺘﺎﻭﻳﺰﻯ ﺑﺮﺍﻯ ﺳﺮﺍﻥ ﻛﺸﻮﺭﻫﺎﻯ ﺟﻬﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ ﺗﺎ ﺑﻪ ﺍﻫﺪﺍﻑ ﻗﺪﺭﺕ ﻃﻠﺒﺎﻧﮥ ﺧﻮﺩ ﺩﺳﺖ‬ ‫ﻳﺎﺑﻨﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻃﺒﻖ ﺗﺤﻘﻴﻘﻰ ﺍﮔﺮ ﺗﺎﺭ ﻳﺦ ‪ ۶۰۰۰‬ﻫﺰﺍﺭﺳﺎﻟﮥ ﮔﺬﺷﺘﻪ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮ ﻳﻢ ﺩﺭ ﻣﺠﻤﻮﻉ—‬ ‫ﺍﮔﺮﻣﺘﻮﺍﻟﻰ ﻣﺤﺎﺳﺒﻪ ﻛﻨﻴﻢ— ﺗﻨﻬﺎ ‪ ۲۰۰‬ﺳﺎﻝ ﺁﻥ ﺧﺎﻟﻰ ﺍﺯ ﺟﻨﮓ ﻭ ﺍﺧﺘﻼﻑ ﺑ ﻴﻦ ﻣﻠﻞ ﻭ ﺍﻗﻮﺍﻡ ﻭ‬ ‫ﺍﺩﻳﺎﻥ ﻭ ﻣﺬﺍﻫﺐ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺤﺮﺍﻧﻬﺎﻳﻰ ﻛﻪ ﺍ ﻳﻦ ﺩﻭ ﮔﺮﻭﻩ ﺩﺭ ﺩﻭ ﻗﺮﻥ ﺍﺧﻴﺮ ﺁﻓﺮﻳﺪﻧﺪ ﺍﺯ ﺗﻤﺎﻡ ﺑﺤﺮﺍﻧﻬﺎﻯ ‪ ۶۰۰۰‬ﺳﺎﻝ ﮔﺬﺷﺘﻪ‬ ‫ﻭﺣﺸﺘﻨﺎﻙ ﺗﺮ ﺑﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﺍ ﻳﻦ ﺩﻭ ﮔﺮﻭﻩ‪ ،‬ﻳﻜﻰ ﺑﺎ ﺭﺩ ﺩﻳﻦ ﺣﻘﻴﻘﻰ ﻭ ﺩﻳﮕﺮ ﻯ ﺑﺎ ﺭﺩ ﻋﻠﻢ ﺣﻘ ﻴﻘﻰ‪ ،‬ﻋﻠﻢ ﻭ‬ ‫ﺩﻳﻦ ﺭﺍ ﻛﻪ ﺑﺎﻳﺪ ﻫﻤﻜﺎﺭ ﻭ ﻳ ﺎﻭﺭ ﻫﻢ ﺑﺎﺷﻨﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﻫﻢ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪ .‬ﺍ ﻳﻦ ﺗﻘﺎﺑﻞ ﻧﺎﻣﺒﺎﺭﻙ ﺍﺯ ﻳﻚ ﻃﺮﻑ‬ ‫ﺑﺎﻋﺚ ﺷﺪ ﻛﻪ ﺩﺭ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﻣﻴﻼﺩﻯ ﺑﺸﺮ ﻣﻐﺮﻭﺭ ﺩﺭ ﻣﻐﺮﺏ ﺯﻣ ﻴﻦ ﺍﻋﺘﻘﺎﺩ ﺧﻮﺩ ﺑﻪ ﺧﺪﺍ ﻭﺣﻘﻴﻘﺖ ﺩ ﻳﻦ‬ ‫ﺭﺍ ﺑﻪ ﻛﻠﻰ ﺍﺯ ﺩﺳﺖ ﺑﺪﻫﺪ ﻭ ﺍﻧﺴﺎﻥ ﮔﺮﺍﻳﻰ ﺭﺍ ﺟﺎﻧﺸ ﻴﻦ ﺁﻥ ﺳﺎﺯﺩ ﻭ ﺩﺭ ﻗﺮﻥ ﺑ ﻴﺴﺘﻢ‪ ،‬ﻧﺎﺍﻣﻴﺪ ﺍﺯ ﺍ ﻳﻦ‬ ‫ﺍﻧﺴﺎﻥ ﮔﺮﺍ ﻳﻰ ﺍﻓﺮﺍﻃﻰ‪ ،‬ﻭ ﻧﻴﺰ ﺳﺮﻣﺴﺖ ﺍﺯ ﺭﺷﺪ ﺑﻰ ﺳﺎﺑﻘﮥ ﻋﻠﻢ ﻭ ﺻﻨﻌﺖ‪ ،‬ﺍﻧﺴﺎﻧﻴﺖ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﺩﺳﺖ‬ ‫ﻓﺮﺍﻣﻮﺷﻰ ﺳﭙﺎﺭﺩ؛ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺩﺭ ﻣﺸﺮﻕ ﺯﻣ ﻴ ﻦ‪ ،‬ﻛﻪ ﻣﺴﻴﺮﻯ ﻣﺘﻔﺎﻭﺕ ﺑﺎ ﻏﺮﺏ ﭘﻴﻤﻮﺩ ﺍﻣﺎ ﺑﻪ ﻧﺘﺎﻳ ﺠ ﻰ‬ ‫ﻣﺸﺎﺑﻪ ﺁﻥ ﺭﺳﻴﺪ‪ ،‬ﻣﻘﺎﻡ ﻭ ﻣﻔﻬﻮﻡ ﺩﻳﻦ ﺣﻘ ﻴﻘﻰ ﻭ ﺍﻧﺴﺎﻧﻴﺖ ﻭﺍﻗﻌﻰ ﺩﺭ ﺯﻳ ﺮ ﺧﺮﻭﺍﺭﻫﺎ ﺳﻨﻦ ﻭ ﺧﺮﺍﻓﺎﺕ ﻭ‬ ‫ﺍﺳﺘﺒﺪﺍﺩ ﻭ ﺗﻌﺼﺒﺎﺕ ﻭ ﺗﻘﺎﻟﻴﺪ ﺟﺎﻫﻼﻧﻪ ﻣﺪﻓﻮﻥ ﮔﺸﺖ‪.‬‬ ‫ﺩﺭ ﭼﻨ ﻴﻦ ﻭﺿﻌ ﻴ ﺘﻰ ﻛﻪ ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﻧﻪ ﺍﻋﺘﻘﺎﺩ ﻭﺍﻗﻌﻰ ﺑﻪ ﺧﺪﺍ ﻭﺟﻮﺩ ﺩﺍﺷﺖ‪ ،‬ﻧﻪ ﺗﺪﻳﻦ‬ ‫ﺣﻘﻴﻘ ﻰ‪ ،‬ﻧﻪ ﺍﺣﺘﺮﺍﻣﻰ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ‪ ،‬ﻭﺣﺸﺘﻨﺎﻛﺘﺮ ﻳﻦ ﺟﻨﮕﻬﺎ ﻭ ﺑﻼﻫﺎ ﻭ ﺑﻴ ﻤﺎﺭﻯ ﻫﺎ ﻭ ﻓﺴﺎﺩﻫﺎ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ‬ ‫ﺍﺧﻼﻗﻰ ﻭ ﻣﻌﻨﻮﻯ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ ﺦ ﺑﺸﺮ ﺑﻰ ﺳﺎﺑﻘﻪ ﺑﻮﺩ ﺑﻪ ﻭﻗﻮﻉ ﭘﻴ ﻮﺳﺖ‪.‬‬ ‫ﻭ ﺩﺭ ﭼﻨﻴﻦ ﻓﻀﺎ ﻯ ﺑﻴﻤﺎﺭ ﮔﻮﻧﻪ ﺍ ﻯ ﺑﻮﺩ ﻛﻪ ﭘﺰﺷﻚ ﺩﺍﻧﺎﻯ ﺁﺳﻤﺎﻧ ﻰ‪ ،‬ﻣﻮﻋﻮﺩ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ‪،‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺍﺯ ﺍﻳﺮﺍﻥ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺭﻫﺒﺮﺍﻥ ﺍﺩﻳ ﺎﻥ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ ﻭﺯﺭﺍ ﻭ ﻫﻤﻪ ﺍﻓﺮﺍﺩ‬ ‫ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﻮﺭﺩ ﺧﻄﺎﺏ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﺑﺎ ﻳﺎﺩﺁﻭﺭ ﻯ ﺑﻴﻤﺎﺭ ﻯ ﻣﺰﻣﻦ ‪ ۶۰۰۰‬ﺳﺎﻟﮥ ﺍﺧﺘﻼﻑ ﻭ ﺟﻨﮓ ﻭ ﺟﺪﺍﻝ‬ ‫ﻭ ﺗﺸﺮ ﻳﺢ ﻋﻠﻞ ﻭ ﻋﻮﺍﻣﻞ ﺁﻥ‪ ،‬ﺩﺍﺭﻭﻯ ﺷﻔﺎﺑﺨﺶ ﺍﺗﺤﺎﺩ ﻭ ﻭﺣﺪﺕ ﺣﻘ ﻴﻘﻰ ﻫﻤﮥ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺭﻭﻯ ﺯﻣ ﻴﻦ ﺭﺍ‬ ‫ﺑﺮﺍﻯ ﺩﺭﻣﺎﻥ ﺍﻳﻦ ﺑﻴﻤﺎﺭﻯ ﻭ ﺭﺳﻴ ﺪﻥ ﺍﻧﺴﺎﻥ ﺑﻪ ﻣﻘﺎﻡ ﻭﺍﻻﻯ ﺧﻮﺩ ﺗﺠﻮﻳﺰ ﻛﺮﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻪ ﺍﻫﻞ ﻋﺎﻟﻢ ﺗﺄﻛﻴﺪ ﻓﺮﻣﻮﺩ ﻛﻪ ﺗﺎ ﺑﻪ ﺍﺷﺘﺒﺎﻫﺎﺕ ﮔﺬﺷﺘﮥ ﺧﻮﺩ ﺁﮔﺎﻫﻰ ﻧﻴﺎﺑﻨﺪ‬ ‫ﻗﺎﺩﺭ ﺑﻪ ﻗﺒﻮﻝ ﺣﻘﺎﻧﻴﺖ ﺍ ﻳﺸﺎﻥ ﻧﺨﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ ،‬ﻭ ﺗﺎ ﺣﻘﺎﻧﻴﺖ ﺍ ﻳﺸﺎﻥ ﺭﺍ ﻧﭙﺬﻳﺮﻧﺪ ﺗﻌﺎﻟﻴﻢ ﺍ ﻳﺸﺎﻥ ﺭﺍ ﻛﻪ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺩﺍﺭﻭﻯ ﺩﺭﺩﻫﺎﻯ ﺑﺸﺮ ﺍﻣﺮﻭﺯ ﺍﺳﺖ ﺍﺟﺮﺍ ﻧﺨﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ ،‬ﻭ ﺗﺎ ﺍ ﻳﻦ ﺗﻌﺎﻟ ﻴﻢ ﺭﺍ ﺍﺟﺮﺍ ﻧﻜﻨﻨﺪ ﺷﻔﺎ ﻧﺨﻮﺍﻫﻨﺪ‬ ‫ﻳﺎﻓﺖ‪ .‬ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪» :‬ﺗﺎ ﺑﺮ ﻛﺬﺏ ﻗﺒﻞ ﺁﮔﺎﻫﻰ ﻧ ﻴﺎﺑﻰ‪ ،‬ﺑﺮ ﺻﺪﻕ ﺍﻳﻦ ﻳ ﻮﻡ ﺑﺪﻳﻊ ﮔﻮﺍﻫﻰ ﻧﺪﻫﻰ‪ .‬ﺑﺎﻳ ﺪ‬ ‫ﻧﺎﺱ ﻏﺎﻓﻞ ﺭﺍ ﺁﮔﺎﻩ ﻧﻤﻮﺩ ﺗﺎ ﻣﻄﺎﻟﻊ ﻇﻨﻮﻥ ﻭ ﺍﻭﻫﺎﻡ ﺭﺍ ﺍﺯ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﺑﺸﻨﺎﺳﻨﺪ ﻭ ﺑﻪ ﺻﺮﺍﻁ ﻣﺴﺘﻘ ﻴﻢ ﻭ‬ ‫ﺣﺒﻞ ﻣﺤﻜﻢ ﻣﺘ ﻴﻦ ﺗﻤﺴﻚ ﻭ ﺗﺸﺒﺚ ﺟﻮﻳﻨﺪ‪ .‬ﺍﻣﺮ ﺑﺴﻴ ﺎﺭ ﻋﻈ ﻴﻢ ﺍﺳﺖ ﻭ ﻧﺎﺱ ﺿﻌﻴﻒ‪ ١«.‬ﻭ ﻧﻴﺰ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺭﮒ ﺟﻬﺎﻥ ﺩﺭ ﺩﺳﺖ ﭘﺰﺷﻚ ﺩﺍﻧﺎﺳﺖ‪ ،‬ﺩﺭﺩ ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ ﻭ ﺑﻪ ﺩﺍﻧﺎﻳﻰ ﺩﺭﻣﺎﻥ ﻣﻰ ﻛﻨﺪ‪ .‬ﻫﺮ‬ ‫ﺭﻭﺯ ﺭﺍ ﺭﺍﺯﻯ ﺍﺳﺖ ﻭ ﻫﺮ ﺳﺮ ﺭﺍ ﺁﻭﺍﺯﻯ؛ ﺩﺭﺩ ﺍﻣﺮﻭﺯ ﺭﺍ ﺩﺭﻣﺎﻧﻰ ﻭ ﻓﺮﺩﺍ ﺭﺍ ﺩﺭﻣﺎﻥ ﺩﻳﮕﺮ‪ .‬ﺍﻣﺮﻭﺯ ﺭﺍ ﻧﮕﺮﺍﻥ‬ ‫ﺑﺎﺷﻴﺪ ﻭ ﺳﺨﻦ ﺍﺯ ﺍﻣﺮﻭﺯ ﺭﺍﻧﻴﺪ‪ .‬ﺩﻳ ﺪﻩ ﻣﻰ ﺷﻮﺩ ﮔﻴﺘﻰ ﺭﺍ ﺩﺭﺩﻫﺎﻯ ﺑ ﻴﻜﺮﺍﻥ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﻭ ﺍﻭ ﺭﺍ ﺑﺮ ﺑﺴﺘﺮ‬ ‫ﻧﺎﻛﺎﻣﻰ ﺍﻧﺪﺍﺧﺘﻪ‪ .‬ﻣﺮﺩﻣﺎﻧﻰ ﻛﻪ ﺍﺯ ﺑﺎﺩﮤ ﺧﻮﺩﺑﻴ ﻨﻰ ﺳﺮﻣﺴﺖ ﺷﺪﻩ ﺍﻧﺪ ﭘﺰﺷﻚ ﺩﺍﻧﺎ ﺭﺍ ﺍﺯ ﺍﻭ ﺑﺎﺯ ﺩﺍﺷﺘﻪ ﺍﻧﺪ ‪.‬‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩ ﻭ ﻫﻤﻪ ﺭﺍ ﮔﺮﻓﺘﺎﺭ ﻧﻤﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻧﻪ ﺩﺭﺩ ﻣﻰ ﺩﺍﻧﻨﺪ‪ ،‬ﻧﻪ ﺩﺭﻣﺎﻥ ﻣﻰ ﺷﻨﺎﺳﻨﺪ؛ ﺭﺍﺳﺖ ﺭﺍ ﻛﮋ‬ ‫ﺍﻧﮕﺎﺷﺘﻪ ﺍﻧﺪ ﻭ ﺩﻭﺳﺖ ﺭﺍ ﺩﺷﻤﻦ ﺷﻤﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺑﺸﻨﻮﻳﺪ ﺁﻭﺍﺯ ﺍ ﻳﻦ ﺯﻧﺪﺍﻧﻰ ﺭﺍ؛ ﺑﺎ ﻳﺴﺘﻴﺪ ﻭ ﺑﮕﻮﻳﻴﺪ؛ ﺷﺎ ﻳ ﺪ‬ ‫ﺁﻧﺎﻥ ﻛﻪ ﺩﺭ ﺧﻮﺍﺑﻨﺪ ﺑﻴﺪﺍﺭ ﺷﻮﻧﺪ ‪«.‬‬

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‫ِ‬ ‫ﻭﺍﺳﺘﺒﺪﺍﺩ ﺗﻌﺼﺐ ﺁﻣﻴﺰ ِ‬ ‫ﻣﺴﺦ ﺩﻳﻦ ﺣﻘﻴﻘﻰ ﻭﻏﻠﺒﮥﺗﻘﺎﻟﻴﺪ ﻭﺧﺮﺍﻓﻪ ﭘﺮﺳ ﺘﻰ ﻭﺳﻨﺖ ﮔﺮﺍﺋﻰ‬

‫ﻏﻴﺮﺣﻘﻴﻘﻰ ِﻣﺬﻫﺒﻰ‪ ،‬ﻭﺗﻜﻔﻴﺮ ﻭ ﻧﺠﺲ ﺩﺍﻧﺴﺘﻦ ِﺩﮔﺮ ﺍﻧﺪﻳﺸﺎﻥ ﺗﻮﺳﻂ ﺗﺸﻜﻴﻼﺕ ﻣﺬﻫﺒﻰ ﺍﺯﻳﻚ ﻃﺮﻑ‪،‬‬ ‫ﻭ ﻣﺎﺩﻩ ﭘﺮﺳﺘﻰ ﻭ ﻟﺬﺕ ﺟﻮﻳﻰ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ ﻭﻧﺴﺒﻴﺖ ﮔﺮﺍﻳﻰ ﺍﺧﻼﻗﻰ ﻭﻓﺮﺩﭘﺮﺳﺘﻰ ﻭ ﺗﺮﻭ ﻳﺞ ﺁﺯﺍﺩﻯ ﻫﺎ ﻯ‬ ‫ﺍﻓﺮﺍﻃﻰ ﻭﻏﻴﺮ ﻣﺴﺆﻭﻻﻧﮥ ﻓﺮﺩﻯ ﻭﺑﻰ ﺗﻮﺟﻬﻰ ﺗﺸﻜﻴﻼﺕ ﺳﻴ ﺎﺳﻰ ﻭﻋﻠﻤﻰ ﺑ ﻪ ﻟﺰﻭﻡ ﺩﻳﻦ ﺣﻘﻴﻘ ﻰ‪ ،‬ﺍﺯﻃﺮﻑ‬ ‫ﺩﻳﮕﺮ‪ ،‬ﺍﺯﺟﻤﻠﻪ »ﺩﺭﺩﻫﺎﻯ ﺑﻴﻜﺮﺍﻧ ﻰ« ﺍﺳﺖ ﻛﻪ »ﮔﻴ ﺘﻰ ﺭﺍﻓﺮﺍﮔﺮﻓﺘﻪ« ﻭﻧﻪ ﺗﻨﻬﺎﺑﺎﻋﺚ ﺷﺪﻩ ﻧﻈﺎﻡ ﻫﺎ ﻯ‬ ‫ﺍﻓﺮﺍﻃﻰ ﻭﺍﺧﺘﻼﻑ ﺑﺮﺍﻧﮕﻴﺰﻭﻭﻳﺮﺍﻧﮕﺮﻯ ﻫﻤﭽﻮﻥ ﺳﺮﻣﺎ ﻳﻪ ﺩﺍﺭﻯ ﻭﻧﺎﺯ ﻳﺴﻢ ﻭﻓﺎﺷ ﻴﺴﻢ ﻭﻛﻤﻮﻧ ﻴﺴﻢ ﻭﻣﻠﻴﺖ‬ ‫ﭘﺮﺳﺘﻰ ﻭﺑﻨﻴﺎﺩﮔﺮﺍ ﻳﻰ ﻣﺘﻌﺼﺒﺎﻧﻪ ﻣﺬﻫﺒ ﻰ‪ ،‬ﺩﺭ ﺩﻭ ﻗﺮﻥ ﺍﺧﻴ ﺮ‪ ،‬ﺗﻮﺟﻴﻪ ﭘﺬﻳﺮﮔﺮﺩﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻋﺚ ﺷﺪﻩ ﺍﻳﺪﮤ‬ ‫ﺩﻣﻮﻛﺮﺍﺳﻰ ﻧﻴﺰﻛﻪ ﻭﺍﻻﺗﺮ ﻳﻦ ﺩﺳﺖ ﺁﻭﺭﺩ ﺗﻼﺵ ﻫﺎﻯ ﭼﻨﺪ ﻫﺰﺍﺭ ﺳﺎﻟﮥ ﻓﻜﺮﻯ ﻓﻼﺳﻔﻪ ﻭﻋﻠﻤﺎﻯ ﺍﺧﻼﻕ‬ ‫ﻭﺳﻴ ﺎﺳﺖ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺑﻴﺮﺍﻫﻪ ﻭﺑﻦ ﺑﺴﺖ ﻛﺸﻴﺪﻩ ﺷﻮﺩ‪ ،‬ﻭﻧﻘﺎﻁ ﻗﻮﺕ ﺁﻥ ﻫﻢ ﻣﺘﺮﻭﻙ ﻭﻣﻤﺴﻮﺥ ﮔﺮﺩﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺩﻭ ﺑﻴﺎﻥ ﻣﺬﻛﻮﺭ ﻭ ﺩﺭ ﺣﺪﻭﺩ ﺻﺪ ﺟﻠﺪ ﺁﺛﺎﺭ ﻭﺣﻴ ﺎﻧﻰ ﺧﻮﺩ‪ ،‬ﺭﻳﺸﮥ ﻫﻤﮥ‬ ‫ﺩﺭﺩﻫﺎﻯ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﻓﺮﺍﻣﻮﺷ ﻰ ﻭ ﻧﺎﺩﺍﻧﻰ ﺍﻧﺴﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺣﻘﻴﻘﺖ ﺍﺩﻳﺎﻥ‪ -‬ﻳﻌﻨﻰ ﻳﮕﺎﻧﮕﻰ ﺧﺪﺍ‪،‬‬ ‫ﻣﺤﺒﺖ‪ ،‬ﻋﺪﺍﻟﺖ‪ ،‬ﺑﺨﺸﺶ‪ ،‬ﺭﺍﺳﺘ ﻰ‪ ،‬ﻭﻓﺎ‪ ،‬ﺍﻣﺎﻧﺖ‪ ،‬ﻧ ﻴﻜﻮﻛﺎﺭ ﻯ‪ ،‬ﺑﺮﺩﺑﺎﺭﻯ‪ ،‬ﺧﻠﻮﺹ ﻧﻴﺖ ﻭ ﭘﺎﻛﻰ ﺩﻝ‪،‬‬ ‫ﭘﺮﻫﻴﺰﮔﺎﺭ ﻯ‪ ،‬ﺍﻧﺼﺎﻑ‪ ،‬ﻓﺮﻭﺗﻨ ﻰ‪ ،‬ﻭﺍﺭﺳﺘﮕﻰ ﻭ ﺍﻧﻘﻄﺎﻉ‪ ،‬ﺍﺧﻼﻕ ﻧﻴ ﻜﻮ‪ ،‬ﺍﻋﺘﺪﺍﻝ‪ ،‬ﻫﻤﺪﺭﻯ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ—‬ ‫ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﻟﻮﺩﻩ ﺷﺪﻥ ﺍﻭ ﺑﻪ ﺍﻋﻤﺎﻝ ﻏﻴﺮﺍﻧﺴﺎﻧ ﻰ— ﻣﺎﻧﻨﺪ ﺣﺴﺎﺩﺕ‪ ،‬ﻏﺮﻭﺭ ﻭ ﺧﻮﺩﺧﻮﺍﻫ ﻰ‪ ،‬ﻣﻜﺮ ﻭ ﺭﻳ ﺎ‬ ‫ﻭ ﺩﻭﺭﻭ ﻳﻰ‪ ،‬ﺩﺭﻭﻍ‪ ،‬ﻓﺴﻖ ﻭ ﻓﺴﺎﺩ ﻭ ﺯﻧﺎ ﻭ ﻓﺤﺸﺎ‪ ،‬ﺧ ﻴﺎﻧﺖ ﻭ ﺑﻰ ﻭﻓﺎﻳﻰ‪ ،‬ﺧﺒﺎﺛﺖ‪ ،‬ﻇﻠﻢ‪ ،‬ﺍﺳﺮﺍﻑ‪ ،‬ﻃﻤﻊ‪،‬‬ ‫ﺍﻓﺘﺮﺍ‪ ،‬ﻏ ﻴﺒﺖ‪ ،‬ﻋ ﻴ ﺒﺠﻮ ﻳﻰ‪ ،‬ﺷﻬﻮﺕ ﭘﺮﺳﺘﻰ‪ ،‬ﺩﺯﺩ ﻯ‪ ،‬ﺍﺧﺘﻼﺱ‪ ،‬ﺍﺣﺘﻜﺎﺭ‪ ،‬ﺭﺷﻮﻩ‪ ،‬ﺧﻴﺎﻻﺕ ﻓﺎﺳﺪ ﻭ ﻧ ﻴﺎﺕ‬


‫ﻟﺰﻭﻡ ﺩﻳﻦ ﻭ ﺿﺮﻭﺭﺕ ﺗﺠﺪﻳﺪ ﻭ ﺍﺳﺘﻤﺮﺍﺭ ﺍﺩﻳﺎﻥ‬

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‫ﭘﻠﻴﺪ‪ ،‬ﻗﻤﺎﺭ‪ ،‬ﺍﺳﺘﻌﻤﺎﻝ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﻭ ﻣﺸﺮﻭﺑﺎﺕ ﺍﻟﻜﻠﻰ‪ ،‬ﻟﻌﻦ ﻭ ﻃﻌﻦ ﻭ ﻗﺘﻞ ﻭ ﺗﺮﻭﺭ ﻭ ﺭﻗﺎﺑﺖ ﻭ ﺍﻣﺜﺎﻝ‬ ‫ﺁﻥ‪ -‬ﻣﻰ ﺩﺍﻧﻨﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺑﻴﺎﻧﺎﺕ ﻓﺮﺍﻭﺍﻧﻰ ﺍﺯ ﻫﻤﮥ ﻣﺮﺑﻴ ﺎﻥ ﺁﺳﻤﺎﻧﻰ ﻧﻴﺰ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺭﺍ ﺗﺄ ﻳﻴﺪ ﻣﻰ ﻛﻨﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺩ ﻳﻦ ﻧﻮﺭ ﻯ ﺍﺳﺖ ﻣﺒﻴﻦ ﻭ ﺣﺼﻨﻰ ﺍﺳﺖ ﻣﺘﻴﻦ ﺍﺯ‬ ‫ﻣﺎﻧﺪ‪ ،‬ﻫﺮﺝ ﻭ ﻣﺮﺝ ﺭﺍﻩ ﻳﺎﺑﺪ‪ ،‬ﻧﻴﺮ ﻋﺪﻝ ﻭ‬ ‫ﺑﺮﺍﻯ ﺣﻔﻆ ﻭﺁﺳﺎ ﻳﺶ ﺍﻫﻞ ﻋﺎﻟﻢ… ﺍﮔﺮ ﺳﺮﺍﺝ ﺩ ﻳﻦ ﻣﺴﺘﻮﺭ َ‬

‫ﺍﻧﺼﺎﻑ ﻭ ﺁﻓﺘﺎﺏ ﺍﻣﻦ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﺍﺯ ﻧﻮﺭ ﺑﺎﺯ ﻣﺎﻧﺪ… ﺩﻳﻦ ﺍﻪﻠﻟ ﻭ ﻣﺬﻫﺐ ﺍﻪﻠﻟ ﻣﺤﺾ ﺍﺗﺤﺎﺩ ﻭ ﺍﺗﻔﺎﻕ‬ ‫ﺍﻫﻞ ﻋﺎﻟﻢ ﺍﺯ ﺳﻤﺎء ﻣﺸﻴ ﺖ ﻣﺎﻟﻚ ﻗﺪﻡ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ﻭ ﻇﺎﻫﺮ ﺷﺪﻩ؛ ﺁﻥ ﺭﺍ ﻋﻠﺖ ﺍﺧﺘﻼﻑ ﻭ ﻧﻔﺎﻕ‬

‫ﻣﻜﻨﻴﺪ ‪ ٣«.‬ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺟﺎﻧﺸﻴﻦ ﻣﻨﺼﻮﺹ ﻭ ﺭﺳﻤﻰ ﺍﻳﺸﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﻋﺎﻟﻢ ﺍﺯ ﻏﺒﺎﺭ‬ ‫ﺗﻘﺎﻟﻴﺪ ﻛﻬﻨﻪ ﻭ ﻃﺮﻕ ﭘﻮﺳﻴﺪﻩ ﺗﻴﺮﻩ ﮔﺮﺩﻳﺪﻩ‪ ...‬ﺍﺳﺎﺱ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬ ﻰ ﺍﺯ ﺧﺎﻃﺮ ﺭﻓﺘﻪ ﻭ ﻧﺎﺱ ﺍﺯ ﺍﺻﻞ ﻏﺎﻓﻞ‬ ‫ﺷﺪﻩ ﻭ ﺑﻪ ﭘﻮﺳﺘﻪ ﺗﻤﺴﻚ ﻧﻤﻮﺩﻩ ﺍﻧﺪ‪«.‬‬

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‫ﻓﻰ ﺍﻟﺤﻘ ﻴﻘﻪ ﺍﮔﺮﭘﻴﺮﻭﺍﻥ ﻫﺮﺩﻳﻨ ﻰ ﺩﺭﮔﺬﺷﺘﻪ‪ ،‬ﺍﺯﺍﺻﻞ ﻏﺎﻓﻞ‬

‫ﻧﺸﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺧﻮﺩ ﺑﺎ ﻫﻢ ﻣﻬﺮﺑﺎﻥ ﻭ ﻣﺘﺤﺪ ﺑﻮﺩﻧﺪ ﻭ ﺁﻣﻮﺯﻩ ﻫﺎ ﻯ ﺧﺪﺍ ﺭﺍ ﻋﻤﻞ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ ،‬ﺍﺯﻃﺮﻓ ﻰ‬ ‫ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺗﻘﺎﻟﻴﺪ ﻭ ﺍﺧﺘﻼﻑ ﻭﻓﺮﻗﻪ ﻗﺮﻗﻪ ﺷﺪﻥ ﺣﻔﻆ ﻣﻰ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﺯ ﻃﺮﻓﻰ ﻣﻰ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺑﺎ‬ ‫ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳ ﺎﻥ ﻭﻣﻠﻞ ﺩﻳﮕﺮﺭﺍﺑﻄﮥ ﺻﺤ ﻴﺢ ﻭ ﻣﻨﺼﻔﺎﻧﻪ ﻭ ﺑﻬﺘﺮﻯ ﺑﺮﻗﺮﺍﺭ ﻛﻨﻨﺪ ﻭ ﻣﺘﺤﺪ ﮔﺮﺩﻧﺪ‪.‬‬ ‫ﺁﺭ ﻯ‪ ،‬ﻫﻤﮥ ﻣﺸﻜﻼﺕ ﺑﺸﺮ ﺍﻣﺮﻭﺯ‪ ،‬ﺩﺭ ﺍﺑﻌﺎﺩ ﻣﻌﻨﻮﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﺧﻼﻗﻰ ﻭ ﺍﺟﺘﻤﺎﻋ ﻰ ﻭ‬ ‫ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺳﻴ ﺎﺳﻰ‪ ،‬ﺩﺭ ﺳﻄﻮﺡ ﻓﺮﺩ ﻭ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺍﺟﺘﻤﺎﻉ ﻭ ﻣﻠﺘﻬﺎ ﻭ ﺩﻭﻟﺘﻬﺎﻯ ﻋﺎﻟﻢ‪ ،‬ﻫﻤﻪ ﻧﺎﺷﻰ ﺍﺯ‬ ‫ﺳﺴﺘﻰ ﭘﺎﻳ ﻪ ﻫﺎﻯ ﺩﻳﻦ ﺣﻘﻴﻘﻰ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻭ ﻧﺸﻨﺎﺧﺘﻦ ﭘﺰﺷﻚ ﺩﺍﻧﺎﻯ ﺁﺳﻤﺎﻧﻰ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ‬ ‫ﻗﺪﻡ ﺧﻠﻖ ﺷﺪﻩ‪ ،‬ﻭﻟﻜﻦ ﺍﻫﻠﺶ ﺣﺠﺖ ﺍﻟﻬﻰ ﺭﺍ‬ ‫ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳ ﻨﺪ‪َ » :‬‬ ‫ﻋﺎﻟﻢ ﺍﺯ ﺑﺮﺍﻯ ﻋﺮﻓﺎﻥ ﻣﺎﻟﻚ ِ َ‬ ‫ﺍﻧﻜﺎﺭ ﻛﺮﺩﻧﺪ ﻭ ﺑﺮ ﻛﻔﺮﺍﻥ ﻧﻌﻤﺖ ﻗ ﻴﺎﻡ ﻧﻤﻮﺩﻧﺪ‪.‬ﻋﻨﻘﺮ ﻳﺐ ﺁﺛﺎﺭ ﻏﻀﺐ ﺍﺳﻢ ﻗﻬﺎﺭ ﺯﻣﻴﻦ ﺭﺍ ﺍﺧﺬ ﻧﻤﺎﻳﺪ‪،٥« .‬‬

‫»ﭼﻮﻥ ﺑﻪ ﻧﻌﻤﺖ ﻣﻌﻨﻮﻳﻪ ﺍﻗﺒﺎﻝ ﻧﻨﻤﻮﺩﻧﺪ‪ ،‬ﺍﺯ َﻧﻌﻤﺎء ﻇﺎﻫﺮﻩ ﻫﻢ ﻣﻤﻨﻮﻉ ﮔﺸﺘﻨﺪ‪«.‬‬

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‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺗﺸﺮ ﻳﺢ ﺍ ﻳﻦ ﺣﻘﻴﻘﺖ ﭼﻨ ﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻛﻨﺎﺋﺲ ﻭ‬

‫ﻣﺪﻥ ﻧﻌﺮﻩ ﺯﻧﺎﻥ ﺍﻋﻼﻥ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻧﻤﻮﺩ ‪ ...‬ﺑﺎ ﻭﺟﻮﺩ ﺍ ﻳﻦ‬ ‫ﻣﺤﺎﻓﻞ ﺍﺭﻭﭖ ﻭ ﺍﻣﺮﻳﻚ ﺩﺭ ﺍﻛﺜﺮ ُ ُ‬

‫ﻫﻨﻮﺯ ﻧﺎﺱ ﺩﺭ ﺧﻮﺍﺏ ﻏﻔﻠﺖ ﮔﺮﻓﺘﺎﺭ؛ ﻣﺘﻤﺴﻚ ﺑﻪ ﻣﺠﺎﺯ ﻭ ﺍﺯ ﺣﻘﻴﻘﺖ ﺑﻴﺰﺍﺭ؛ ﻫﻨﻮﺯ ﻧﺎﺱ ﺩﺭ ﺷﻬﻮﺍﺕ‬

‫ﻧﻔﺴﺎﻧﻴﻪ ُ ْ َ ِ‬ ‫ﻣﻨﻬﻤﻚ‪ ،‬ﺑﻪ ﺩﺭﺟﻪ ﺍﻯ ﻛﻪ ﺻﻮﺭ ﺍﺳﺮﺍﻓ ﻴﻞ ﺑﻴ ﺪﺍﺭ ﻧﻨﻤﺎﻳﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻏﻔﻠﺖ ﻭ ﻛﻔﺮﺍﻥ ﻧﻌﻤﺖ ﻭ‬ ‫ﻋﺪﻡ ﺍﻧﺘﺒﺎﻩ ﺳﺒﺐ ﺣﺴﺮﺕ ﻭ ﻣﺸﻘﺖ ﻭ ﺟﻨﮓ ﻭ ﺟﺪﺍﻝ ﻭ ﺣﺼﻮﻝ ﺧﺴﺮﺍﻥ ﻭ ﻭﺑﺎﻝ ﺍﺳﺖ؛ ﻭ ﺍﮔﺮ ﺍﻫﻞ‬

‫ﻋﺎﻟﻢ ﺗﻮﺟﻪ ﺑﻪ ﺍﺳﻢ ﺍﻋﻈﻢ )ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ( ﻧﻨﻤﺎ ﻳﻨﺪ ﺧﻄﺮ ﻋﻈﻴﻢ ﺩﺭ ﺍﺳﺘﻘﺒﺎﻝ ‪ ٧«.‬ﻭ ﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫» ﻋﻦ ﻗﺮﻳﺐ ﺻﺎﺣﺒﺎﻥ ﺩﺭﺍﻳﺖ ﻭ ﻋﻘﻮﻝ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﻧﻤﺎﻳ ﻨﺪ ﻛﻪ ﻣﻔﺮﻯ ﻧ ﻴﺴﺖ ﻣﮕﺮ ﺑﻪ ﻋﻤﻞ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ‬ ‫ﻛﺘﺎﺏ ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﺷﺪﻩ ‪ ...‬ﻫﺮ ﻳﻮﻡ ﺷﺪﺕ ﻭ ﺑﻼ ﺯﻳﺎﺩ ﺷﻮﺩ ﺗﺎ ﺁﻧﻜﻪ ﺑﺎﻻﺧﺮﻩ ﺑﻪ ﺁﻧﭽﻪ ﺍﺯ ﻟﺴﺎﻥ ﻋﻈﻤﺖ‬ ‫ﺩﺭ ﻣﺮﺍﺗﺐ ﺻﻠﺢ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻪ ﺁﻥ ﻣﺘﻤﺴﻚ ﺷﻮﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻧﻤﺎ ﻳﻨﺪ ‪«.‬‬

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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

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‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺣﻘﺎ ﻳ ﻖ ﻓﻮﻕ ﺍﺳﺖ ﻛﻪ ﺣﺘﻰ ﺗﻼﺷﻬﺎﻯ ﺻﺎﺩﻗﺎﻧﮥ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻭ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺟﻬﺎﻥ‬ ‫ﻭﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﺳﻴ ﺎﺳﻰ ﻭ ﻏﻴﺮﺳﻴ ﺎﺳﻰ ﻫﻤﭽﻮﻥ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﻭ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﻏﻴﺮﺩﻭﻟﺘﻰ ﻭ ﺗﺸﻜﻴﻼﺕ‬ ‫ﻣﺨﺘﻠﻒ ﻣﺬﻫﺒﻰ ﻧ ﻴﺰ ﺩﺭ ﺟﻬﺖ ﺭﻓﻊ ﺟﻨﮓ ﻭ ﺗﺮﻭﺭﻳ ﺴﻢ ﻭ ﻣﻔﺎﺳﺪ ﺍﺧﻼﻗﻰ ﻭ ﺍﻳﺠﺎﺩ ﺗﺤﻤﻞ ﻭ ﺑﺮﺩﺑﺎﺭﻯ ﻭ‬ ‫ﺻﻠﺢ ﻭ ﻧﺰﺩﻳﻜﻰ ﻣﻠﻞ ﻭ ﺩﻭﻝ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻭﺭﻋﺎﻳﺖ ﺣﻘﻮﻕ ﺑﺸﺮ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ ﺩﺭ ﺩﻩ ﻫﺎﻯ ﺍﺧﻴﺮ ﻧﺘﺎ ﻳﺞ ﻻﺯﻡ‬ ‫ﻭ ﻛﺎﻓﻰ ﺑﻪ ﺑﺎﺭ ﻧﻴ ﺎﻭﺭﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻃﻮﺭﻯ ﻛﻪ ﺣﺘﻰ ﺗﺼﻤﻴﻤﺎﺕ ﻭ ﺗﻮﺍﻓﻘﻬﺎﻯ ﺣﺎﺻﻠﻪ ﺩﺭ ﺳﻪ ﻛﻨﻔﺮﺍﻧﺲ‬ ‫ﺳﺮﺍﻥ ﺳﻴ ﺎﺳﻰ ﻭ ﺭﻫﺒﺮﺍﻥ ﺍﺩﻳﺎﻥ ﻭ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﻏﻴﺮﺩﻭﻟﺘﻰ ﺩﺭ ﻧﻴﻮﻳ ﻮﺭﻙ ﺩﺭ ﺳﺎﻝ ‪ ۲۰۰۰‬ﻭ ﻛﻨﻔﺮﺍﻧﺴﻬﺎ ﻯ‬ ‫ﺟﻬﺎﻧﻰ ﺩﻳﮕﺮ ﺩﺭ ﺩﻫﮥ ﻣﺎﻗﺒﻞ ﺁﻥ ﺑﻰ ﻧﺘﻴﺠﻪ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﻰ ﺟﻬﺖ ﻧﻴﺴﺖ ﻛﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺣﺪﻭﺩ ﻳﻚ ﻗﺮﻥ ﻭ ﻧﻴﻢ ﻗﺒﻞ ﺩﺭ ﺍﻭﻟﻴﻦ‬ ‫ﺍﻗﺪﺍﻣﺎﺕ ﺧﻮﺩ ﺳﻌﻰ ﻓﺮﻣﻮﺩﻧﺪ ﻏﺒﺎﺭ ﺗﻴﺮﮤ ﺗﻘﺎﻟﻴﺪ ﻭ ﺧﺮﺍﻓﺎﺕ ﻭ ﺍﻭﻫﺎﻡ ﺭﺍ ﻛﻪ ﺣﻘﻴﻘﺖ ﺍﺩﻳﺎﻥ ﺁﺳﻤﺎﻧﻰ ﺭﺍ‬ ‫ﭘﻨﻬﺎﻥ ﺳﺎﺧﺘﻪ ﺍﺳﺖ ﺑﺰﺩﺍﻳﻨﺪ‪ .‬ﻳﻜﻰ ﺍﺯ ﺗﻴﺮﻩ ﺗﺮﻳﻦ ﺍﻳﻦ ﻏﺒﺎﺭﻫﺎ ﺗﻮﺟﻪ ﺑﻪ ﻇﺎﻫﺮ ﺍﺻﻄﻼﺣﺎﺕ ﻭ ﺣﻘﺎﻳﻖ‬ ‫ﻛﺘﺐ ﺁﺳﻤﺎﻧﻰ ﻭ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ ﻣﻌﺎﻧﻰ ﺣﻘﻴﻘﻰ ﺁﻧﻬﺎﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻛﺘﺐ ﻣﻘﺪﺳﻪ ﺍﺻﻄﻼﺣﺎﺕ ﻭ ﺁﻳﺎﺕ ﻭ‬ ‫ﻣﻄﺎﻟﺒﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺟﻨﺒﮥ ﺭﻣﺰ ﻭ ﻛﻨﺎﻳﻪ ﻭ ﺍﺳﺘﻌ ﺎﺭﻩ ﻭ ﺗﺸﺒﻴﻪ ﻭ ﺗﻤﺜﻴﻞ ﺩﺍﺭﺩ ﻭ ﻧﻴﺎﺯﻣﻨﺪ ﺗﺄﻭﻳﻞ ﺍﺳﺖ؛‬ ‫ﻳﻌﻨﻰ ﺍﮔﺮﭼﻪ ﻇﺎﻫﺮ ﺁﻥ ﻋﺠﻴﺐ ﻭ ﻏﻴﺮﻣﻤﻜﻦ ﻭ ﻣﺨﺎﻟﻒ ﻋﻠﻢ ﻭ ﻋﻘﻞ ﺑﻪ ﻧﻈﺮ ﻣﻰ ﺭﺳﺪ‪ ،‬ﺩﺍﺭﺍﻯ ﻣﻌﺎﻧﻰ‬ ‫ﻛﺎﻣﻼ ﻣﻌﻘﻮﻝ ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﺩ‪ ،‬ﺍﺯ‬ ‫ﺑﺎﻃﻨﻰ ﻭ ﻣﻌﻨﻮﻯ ﻣﺘﻌﺪﺩﻯ ﺍﺳﺖ ﻛﻪ‬ ‫ً‬

‫ﺟﻤﻠﻪ ﻛﺘﺎﺏ ﺑﻴﺎﻥ‪ ،‬ﻭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻧﻴﺰ ﺩﺭ ﻛﺘﺒﻰ ﻣﺎﻧﻨﺪ ﺍﻳﻘ ﺎﻥ ﻭ ﺟﻮﺍﻫﺮﺍﻻﺳﺮﺍﺭ ﻭ ﺗﻔﺴﻴﺮ ﺳﻮﺭﮤ‬ ‫ﻭﺍﻟﺸﻤﺲ ﻭ ﻏﻴﺮﻩ ﻣﻌﺎﻧﻰ ﺣﻘﻴﻘﻰ ﺍﺳﺮﺍﺭ ﻭ ﺭﻣﻮﺯ ﻛﺘﺐ ﻣﻘﺪﺳﮥ ﻗﺒﻞ ﺭﺍ‪ -‬ﺍﺯﺟﻤﻠﻪ ﻗﻴﺎﻣﺖ‪ ،‬ﺁﺧﺮﺍﻟﺰﻣﺎﻥ‪،‬‬ ‫ﺑﻬﺸﺖ‪ ،‬ﺟﻬﻨﻢ‪ ،‬ﺑﺮﺯﺥ‪ ،‬ﻏﻴﺒﺖ‪ ،‬ﺣﺸﺮﻭ ﻧﺸﺮ‪ ،‬ﺭﺟﻌﺖ‪ ،‬ﻣﻌﺎﺩ‪ ،‬ﻗﺒﺮ‪ ،‬ﺧﻠﻖ ﺁﺩﻡ ﻭﺣﻮﺍ‪ ،‬ﺧﻠﻘﺖ ﺁﺳﻤﺎﻥ ﻭ‬ ‫ﺯﻣﻴﻦ ﺩﺭ ﺷﺶ ﺭﻭﺯ‪ ،‬ﻗﺎﺋﻢ‪ ،‬ﻫﻮﺷﻴﺪﺭ‪ ،‬ﺳﻮﺷﻴﺎﻧﺲ‪ ،‬ﻣﻼﺋﻜﻪ‪ ،‬ﺟﻦ‪ ،‬ﺷﻴﻄﺎﻥ‪ ،‬ﺯﻧﺪﻩ ﺷﺪﻥ ﻣﺮﺩﮔﺎﻥ‪ ،‬ﻳﺪ‬ ‫ﺑﻴﻀﺎ ﻭ ﺗﺒﺪﻳﻞ ﻋﺼﺎ ﺑﻪ ﺍﮊﺩﻫﺎ‪ ،‬ﺯﻧﺪﻩ ﻛﺮﺩﻥ ﻣﺮﺩﮔﺎﻥ‪ ،‬ﺩﻭ ﻧﻴﻤﻪ ﺷﺪﻥ ﻣﺎﻩ‪ ،‬ﺍﺑﺪﻯ ﺑﻮﺩﻥ ﺷﺮﻳﻌﺖ ﻣﻮﺳﻰ‪،‬‬ ‫ﺍﺯ ﺑﻴﻦ ﻧﺮﻓﺘﻦ ﻛﻼﻡ ﺍﻧﺠﻴﻞ‪ ،‬ﺧﺎﺗﻤﻴﺖ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﻛﺮﻡ‪ ،‬ﺑﺮﺧﺎﺳﺘﻦ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺯ ﻗﺒﺮ ﺑﻌﺪ ﺍﺯ‬ ‫ﺳﻪ ﺭﻭﺯ‪ ،‬ﻋﻤﺮ ﻃﻮﻻﻧﻰ ﻧﻮﺡ‪ ،‬ﺗﻴﻦ ﻭ ﺯﻳﺘﻮﻥ‪ ،‬ﺟﺎﺑﻠﻘﺎ ﻭ ﺟﺎﺑﻠﺼﺎ‪ ،‬ﻋﻤﺮ ﺟﺎﻭﺩﺍﻧﮥ ﺧﻀﺮ‪ ،‬ﺭﻓﺘﻦ ﻳﻮﻧﺲ ﺩﺭ‬ ‫ﺷﻜﻢ ﻣﺎﻫﻰ‪ ،‬ﺧﻮﺍﺏ ﻃﻮﻻﻧﻰ ﺍﺻﺤﺎﺏ ﻛﻬﻒ‪ ،‬ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺳﺮﺍﺭ ﻭ ﺭﻣﻮﺯ ﺩﻳﮕﺮ‪ -‬ﺗﻮﺿﻴﺢ ﻓﺮﻣﻮﺩﻧﺪ ‪.‬‬ ‫ﻣﺜﻼ ﻣﻌﻨﺎﻯ ﺣﻘﻴﻘﻰ ﻗﻴﺎﻣﺖ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻗﻴﺎﻡ ﻭ ﻇﻬﻮﺭ ﭘﻴﺎﻣﺒﺮ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﻛﻪ ﺣﻘﺎﻳﻖ ﻣﺘﺮﻭﻙ ﻭ‬ ‫) ً‬

‫ﭘﻨﻬﺎﻥ ﺩﻳﻦ ﻗﺒﻞ ﺭﺍ ﺩﻭﺑﺎﺭﻩ ﺯﻧﺪﻩ ﻣﻰ ﻛﻨﺪ ﻭ ﺑﻪ ﺑﺸﺮ ﺟﺎﻧﻰ ﺩﻭﺑﺎﺭﻩ ﻣﻰ ﺑﺨﺸﺪ‪(.‬‬

‫ﺭﻭﺷﻦ ﺷﺪﻥ ﻣﻌﺎﻧﻰ ﺣﻘ ﻴﻘﻰ ﺍﻳﻦ ﺍﺻﻄﻼﺣﺎﺕ ﻧﺘﺎ ﻳ ﺞ ﻓﺮﺧﻨﺪﻩ ﺍﻯ ﺩﺍﺭﺩ‪ .‬ﻳﻜ ﻰ ﺍﺯ ﺁﻧﻬﺎ ﺭﻓﻊ ﺍﻳﻦ‬ ‫ﺍﺷﺘﺒﺎﻩ ﺗﺎﺭ ﻳﺨ ﻰ ﺍﺳﺖ ﻛﻪ ﭘﻴﺮﻭﺍﻥ ﺍﺩ ﻳ ﺎﻥ ﺍﺯ ﻳﻚ ﺳﻮ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﺍﻧﺪ ﻳ ﺸﻤﻨﺪﺍﻥ ﺍﺯ ﺳﻮﻯ ﺩ ﻳﮕﺮ ﮔﻤﺎﻥ‬ ‫ﻣﻰ ﻛﺮﺩﻧﺪ ﻋﻠﻢ ﻭ ﺩﻳﻦ ﻣﺨﺎﻟﻒ ﻳﻜﺪﻳﮕﺮﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﻫﻴﭽ ﻴﻚ ﻣﻌﻨﺎﻯ ﺣﻘ ﻴﻘ ﻰ ﺍﻳﻦ ﺍﺻﻄﻼﺣﺎﺕ ﺭﺍ ﻛﻪ ﺑﻪ‬ ‫ﻇﺎﻫﺮ ﻣﺨﺎﻟﻒ ﻋﻠﻢ ﻭ ﻋﻘﻞ ﺍﺳﺖ ﺩﺭﻙ ﻧﻤﻰ ﻛﺮﺩﻧﺪ‪ .‬ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻰ ﻋﻠﻢ ﻭ ﺩﻳﻦ ﻧﻪ ﺗﻨﻬﺎ ﻣﺨﺎﻟﻒ‬


‫ﻟﺰﻭﻡ ﺩﻳﻦ ﻭ ﺿﺮﻭﺭﺕ ﺗﺠﺪﻳﺪ ﻭ ﺍﺳﺘﻤﺮﺍﺭ ﺍﺩﻳﺎﻥ‬

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‫ﻳﻜﺪ ﻳﮕﺮ ﻧ ﻴﺴﺘﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺻﺮﻑ ﻧﻈﺮ ﺍﺯ ﻭﻳﮋﮔﻴ ﻬﺎﻯ ﻣﺨﺼﻮﺹ ﺑﻪ ﻫﺮﻳ ﻚ‪ ،‬ﺩ ﻳﻦ ﺣﻘ ﻴﻘﻰ ﻭ ﻋﻠﻢ ﺣﻘﻴﻘﻰ ﺑﺎ‬ ‫ﻳﻜﺪ ﻳﮕﺮ ﻣﻄﺎﺑﻖ ﻭ ﻫﻤﺎﻫﻨﮕﻨﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪ » :‬ﺩﻳﻦ ﻭ ﻋﻠﻢ ﺩﻭ ﺩﺍﻳﺮﻩ ﺍﺳﺖ‬ ‫ﻛﻪ ﺑﻪ ﻣﺮﻛﺰ ﻭﺍﺣﺪ ﺳﻴﺮ ﻣﻰ ﻛﻨﻨﺪ؛ ﺁﻥ ﻣﺮﻛﺰ ﺣﻘ ﻴﻘﺖ ﺍﺳﺖ‪«.‬‬

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‫ﻧﺘ ﻴﺠﮥ ﻣﻬﻢ ﺩﻳﮕﺮ ﺁﻧﻜﻪ ﻛﺞ ﻓﻬﻤﻰ ﻫﺎ ﻭ ﺳﻮء ﺗﻔﺎﻫﻢ ﻫﺎ ﻭ ﺭﻗﺎﺑﺖ ﻭ ﻣﺠﺎﺩﻻﺕ ﺑﻴﻦ ﭘﻴ ﺮﻭﺍﻥ ﺍﺩ ﻳﺎﻥ‬ ‫ﺗﺒﺪﻳﻞ ﺑﻪ ﺩﺭﻙ ﻣﺘﻘﺎﺑﻞ ﻭ ﺗﻌﺎﻭﻥ ﻭ ﻭﺣﺪﺕ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳ ﻨﺪ‪» :‬ﺍﻋﻈﻢ‬ ‫ﺭﻭﺍﺑﻂ ﻭ ﻭﺳﻴﻠﻪ ﺑﻪ ﺟﻬﺖ ﺍﺗﺤﺎﺩ ﺑ ﻴﻦ ﺑﺸﺮ ﻗﻮﮤ ﺭﻭﺣﺎﻧ ﻴﻪ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﻛﻪ ﻣﺤﺪﻭﺩ ﺑﻪ ﺣﺪﻭﺩﻯ ﻧ ﻴﺴﺖ‪.‬‬ ‫ﺩﻳﻦ ﺍﺳﺖ ﻛﻪ ﺳﺒﺐ ﺍﺗﺤﺎﺩ ﻋﺎﻟﻢ ﻣﻰ ﺷﻮﺩ‪ ...‬ﻟﻜﻦ ﻣﻘﺼﺪ ﺍﺯ ﺩﻳﻦ ﻧﻪ ﺍ ﻳﻦ ﺗﻘﺎﻟﻴﺪﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﺳﺖ‬ ‫ﻧﺎﺱ ﺍﺳﺖ‪ .‬ﺍ ﻳﻨﻬﺎ ﻋﺪﺍﻭﺕ ﺍﺳﺖ‪ ،‬ﺳﺒﺐ ﻧﻔﺮﺕ ﺍﺳﺖ‪ ،‬ﺳﺒﺐ ﺟﻨﮓ ﻭ ﺟﺪﺍﻝ ﺍﺳﺖ‪ ...‬ﻣﻘﺼﺪ ﺍﺯ ﺩ ﻳﻦ‬ ‫ﺍﻧﻮﺍﺭ ﺷﻤﺲ ﺣﻘ ﻴﻘﺖ ﺍﺳﺖ ﻭ ﺍﺳﺎﺱ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ ﻳﻜ ﻰ ﺍﺳﺖ‪ ،‬ﻳﻚ ﺣﻘﻴﻘﺖ ﺍﺳﺖ‪ ،‬ﻳﻚ ﺭﻭﺡ ﺍﺳﺖ‪،‬‬ ‫ﻳﻚ ﻧﻮﺭ ﺍﺳﺖ‪ ،‬ﺗﻌﺪﺩ ﻧﺪﺍﺭﺩ‪«.‬‬

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‫ﮕﺮ ﺭﻭﺷﻦ ﺷﺪﻥ ﻣﻌﺎﻧﻰ ﺍﺻﻄﻼﺣﺎﺕ ﻛﺘﺐ ﻣﻘﺪﺳﻪ ﻛﻪ ﺩﺭ ﻧﻮﻉ ﺧﻮﺩ ﺑﻰ ﻧﻈﻴﺮ ﺍﺳﺖ‬ ‫ﻧﺘ ﻴﺠﮥ ﺩﻳ ِ‬

‫ﺭﻓﻊ ﺍ ﻳﻦ ﺍﺩﻋﺎﻯ ﻫﺮﻳﻚ ﺍﺯ ﺍﺩﻳﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﻬﺘﺮﻳﻦ ﻭ ﻛﺎﻣﻠﺘﺮﻳﻦ ﻭ ﺁﺧﺮ ﻳﻦ ﺩﻳﻦ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ‬ ‫ﭘﻴﺮﻭﺍﻥ ﺳﺎﻳﺮ ﺍﺩﻳ ﺎﻥ ﺭﺍ ﺗﻜﻔﻴﺮ ﻣﻰ ﻛﻨﻨﺪ ﻭ ﻧﺠﺲ ﻣﻰ ﺩﺍﻧﻨﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺿﻤﻦ ﺗﺄﻛﻴﺪ ﺑﺮ ﻣﻌﺎﺷﺮﺕ ﻭ‬ ‫ﺩﻭﺳﺘﻰ ﺑﺎ ﭘﻴ ﺮﻭﺍﻥ ﻫﻤﮥ ﺍﺩﻳﺎﻥ‪ ،‬ﺭﻭﺷﻦ ﻓﺮﻣﻮﺩﻧﺪ ﻛﻪ ﻫﺮ ﺩﻳﻨﻰ ﺩﺭ ﺩﻭﺭﮤ ﻣﻌﻴﻦ ﻭ ﻣﺤﺪﻭﺩ ﭼﻨﺪ ﺻﺪ ﺳﺎﻟﮥ‬ ‫ﺧﻮﺩ ﻛﺎﻓﻰ ﻭ ﻛﺎﻣﻞ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺍ ﻳﻦ ﻛﻤﺎﻝ ﺑﻪ ﺍ ﻳﻦ ﻣﻌﻨﻰ ﻧ ﻴﺴﺖ ﻛﻪ ﺗﺎ ﺍﺑﺪ ﺟﻮﺍﺑﮕﻮ ﻯ ﺳﻌﺎﺩﺕ ﻭ‬ ‫ﺳﻼﻣﺖ ﺑﺸﺮ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺳﻮءﺗﻔﺎﻫﻢ ﻛﻪ ﻧﺎﺷﻰ ﺍﺯ ﺗﻠﻘ ﻴﻨﺎﺕ ﻋﻠﻤﺎﻯ ﺩﻳ ﻨﻰ ﺍﺳﺖ ﻫﻤﻴﺸﻪ ﺑﺎﻋﺚ ﺷﺪﻩ‬ ‫ﺍﺳﺖ ﻛﻪ ﺍﻛﺜﺮ ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳ ﺎﻥ ﺑﺎ ﭘﻴﺎﻣﺒﺮ ﺟﺪﻳﺪ ﺑﻪ ﻣﺨﺎﻟﻔﺖ ﺑﺮﺧﻴﺰﻧﺪ ﻭ ﺑﻪ ﺁﺯﺍﺭ ﻭ ﺍﺫﻳﺖ ﻭ ﻗﺘﻞ ﻭﺗﻜﻔﻴ ﺮ‬ ‫ﻭﻧﺠﺲ ﺩﺍﻧﺴﺘﻦ ﭘ ﻴ ﺮﻭﺍﻥ ﺍﻭ ﻗﻴﺎﻡ ﻛﻨﻨﺪ ﻭ ﭼﻬﺮﮤ ﺗﺎﺭ ﻳﺦ ﺑﺸﺮ ﺭﺍﺗﺎﻛﻨﻮﻥ ﺗﻴﺮﻩ ﺳﺎﺯﻧﺪ‪ .‬ﺣﺎﻝ ﺁﻧﻜﻪ ﺑﺮ ﺍﺳﺎﺱ‬ ‫ﺍﻳﻦ ﻗﺎﻧﻮﻥ ﻛﻠﻰ ﻛﻪ ﻫﻤﻪ ﭼﻴﺰ ﺩﺭ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻭ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺗﻐﻴﻴﺮ ﺩﺍﺋﻤﻰ ﺍﺳﺖ ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﻛﻪ ﺩﻳﻦ‬ ‫ﺍﻟﻬﻰ ﻧﻴﺰ ﺑﺎﻳﺪ ﻣﻄﺎﺑﻖ ﺑﺎ ﻧﻴ ﺎﺯﻫﺎﻯ ﺑﺸﺮ ﺩﺭ ﻣﻘﺎﻃﻊ ﺗﺎﺭﻳ ﺨﻰ ﻣﺨﺘﻠﻒ ﺗﻐﻴﻴﺮ ﻛﻨﺪ‪ .‬ﺩﺍﺭﻭ ﻳﻰ ﻛﻪ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ‬ ‫ﻗﺒﻞ ﺩﺭﺩ ﺧﺎﺻﻰ ﺭﺍ ﺩﺭﻣﺎﻥ ﻧﻤﻮﺩﻩ‪ ،‬ﺍﻣﺮﻭﺯ ﻗﺎﺩﺭ ﺑﻪ ﺩﺭﻣﺎﻥ ﺩﺭﺩ ﺟﺪﻳﺪ ﻧ ﻴﺴﺖ ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻻﺯﻡ ﺍﺳﺖ ﻛﻪ‬ ‫ﻫﻤﺎﻥ ﭘﺰﺷﻚ ﺁﺳﻤﺎﻧﻰ ﺩﺍﺭﻭﻯ ﺟﺪﻳ ﺪﻯ ﺭﺍ ﺗﺠﻮﻳﺰ ﻓﺮﻣﺎ ﻳﺪ‪.‬‬ ‫ﻋﺠﻴﺐ ﺍﺳﺖ ﻛﻪ ﻋﻠﻤﺎ ﻭ ﭘﻴ ﺮﻭﺍﻥ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﺩﻳ ﺎﻥ ﻟﺰﻭﻡ ﺗﻐﻴﻴﺮ ﺩ ﻳﻦ ﻗﺒﻞ ﺍﺯ ﺧﻮﺩ ﺭﺍ ﻣﻰ ﭘﺬﻳ ﺮﻧﺪ‬ ‫ﺍﻣﺎ ﻗﺒﻮﻝ ﻧﻤﻰ ﻛﻨﻨﺪ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺩ ﻳﻦ ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﺑﺎﻳﺪ ﺩﻳﻦ ﺩ ﻳﮕﺮﻯ ﺑﻴﺎﻳﺪ ‪ .‬ﻭ ﻋﺠﻴﺒﺘﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﻤﻪ‬ ‫ﻣﻰ ﮔﻮﻳﻨﺪ ﻣﻨﺘﻈﺮ ﻣﻮﻋﻮﺩﻯ ﻫﺴﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﻣﻰ ﮔﻮﻳﻨﺪ ﺍﻭ ﺑﺎﻳﺪ ﻫﻤﺎﻥ ﺗﻌﺎﻟ ﻴﻢ ﻗﺒﻠﻰ ﺭﺍ ﺗﻜﺮﺍﺭ ﻛﻨﺪ‪ .‬ﻏﺎﻓﻞ ﺍﺯ‬ ‫ﺁﻥ ﻛﻪ ﺍﮔﺮ ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﺩ ﻳﮕﺮ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ ﭼﻪ ﻟﺰﻭﻣﻰ ﺩﺍﺭﺩ‪ .‬ﻭ ﺑﺎﺯ ﻫﻢ ﻋﺠﻴ ﺒﺘﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻭﻗﺘﻰ‬ ‫ﻣﻮﻋﻮﺩ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﺍﻭ ﺭﺍ ﻗﺒﻮﻝ ﻧﻤﻰ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺍﻭ ﻗﻴ ﺎﻡ ﻣﻰ ﻧﻤﺎ ﻳﻨﺪ ﻛﻪ ﭼﺮﺍ ﺗﻌﺎﻟ ﻴﻢ‬ ‫ﺟﺪﻳﺪﻯ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻭ ﻣﻄﺎﺑﻖ ﺑﺎ ﺍﻧﺘﻈﺎﺭﺍﺕ ﺁﻧﺎﻥ ﻇﺎﻫﺮ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻬﺮﺑﺎﻥ ﻭﺣﻜﻴ ﻢ‪،‬‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺑﺪﻭﻥ ﺗﻮﺟﻪ ﺑﻪ ﺍ ﻳﻦ ﺭﻓﺘﺎﺭﻫﺎﻯ ﻋﺠ ﻴﺐ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻥ‪ ،‬ﻫﻤﻮﺍﺭﻩ ﻫﺮﮔﺎﻩ ﺯﻣﺴﺘﺎﻥ ﻳ ﻚ ﺩﻳﻦ ﻓﺮﺍ ﻣﻰ ﺭﺳﺪ ﻭ‬ ‫ﺩﻳﮕﺮ ﺑﺮﺍ ﻯ ﺭﻓﻊ ﻧ ﻴﺎﺯﻫﺎ ﻯ ﺑﺸﺮ ﻛﺎﻓﻰ ﻧﻴﺴﺖ‪،‬ﺑﻪ ﻣﻮﻗﻊ ﺧﻮﺩﻭﻗﺒﻞ ﺍﺯﺍ ﻳﻦ ﻛﻪ ﻣﺼﻠﺤ ﻴﻦ ﻭﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻋﻠ ﻴ ﻪ‬ ‫ﺁﻥ ﺧﺮﺍﻓﺎﺕ ﻭﺗﻘﺎﻟﻴﺪﻗﻴﺎﻡ ﻛﻨﻨﺪﻭﺭﺍﻩ ﺣﻞ ﻫﺎﻯ ﻧﺎﭘﺨﺘﻪ ﻭﻧﺎﻗﺺ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯﻋﻘﻮﻝ ﺑﺸﺮ ﻳﺸﺎﻥ ﺭﺍﺍﺭﺍﺋﻪ‬ ‫ﺩﻫﻨﺪﻭﺑﺮﺷﺪﺕ ﺑ ﻴﻤﺎﺭﻯ ﻫﺎ ﺑ ﻴﻔﺰﺍﻳﻨﺪ‪ ،‬ﺑﺎ ﻓﺮﺳﺘﺎﺩﻥ ﭘﻴ ﺎﻣﺒﺮﻯ ﺟﺪﻳ ﺪ ﺑﻬﺎﺭ ﻣﻌﻨﻮﻯ ﺟﺪﻳﺪﻯ ﻣﻰ ﺁﻓﺮﻳﻨﺪ ﻭ‬ ‫ﺁﻧﭽﻪ ﺭﺍ ﻣﻮﺭﺩ ﻧﻴ ﺎﺯ ﺑﺸﺮ ﺍﺳﺖ ﺩﺭ ﺍﺧﺘ ﻴﺎﺭ ﺍﻭ ﻗﺮﺍﺭ ﻣﻰ ﺩﻫﺪ‪.‬‬ ‫ﺍﻳﻦ ﺑﻬﺎﺭﺟﺪﻳ ﺪ‪ ،‬ﻋﻠﻴﺮﻏﻢ ﺗﻔﺎﻭﺕ ﻫﺎﻯ ﻇﺎﻫﺮﻯ ﻣﺎﺩﻯ ﻭ ﺯﻣﺎﻧﻰ ﻭﻣﻜﺎﻧ ﻰ‪ ،‬ﺫﺍﺗﺄ ﻭ ﺣﻘ ﻴﻘﺘﺄ‬ ‫ﻫﻤﺎﻧﻨﺪ ﺑﻬﺎﺭﺍﻥ ﮔﺬﺷﺘﻪ ﻣ ﻰ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﺟﻬﺖ‪ ،‬ﻋﻠﻴﺮﻏﻢ ﺗﻔﺎﻭﺕ ﺗﻌﺎﻟﻴﻢ ﻣﺎﺩﻯ ﻭﻓﺮﻋﻰ‪ ،‬ﺍﺳﺎﺱ‬ ‫ﺍﻭﻟﻨﺪ ﻭ ﻫﻢ‬ ‫ﻭﺣﻘ ﻴﻘﺖ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻳﻜﻰ ﺍﺳﺖ ﻭ ﺩﺭﻧﺘ ﻴﺠﻪ ﻣﻰ ﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﻫﺮﻳﻚ ﻫﻢ ّ‬ ‫ﻭﺳﻄﻨﺪ ﻭ ﻫﻢ ﺁﺧﺮﻧﺪ ﻭ ﻫﻢ ﺍﺑﺪﻯ ﺍﻧﺪﻭﻫﻢ ﺍﺯﻟﻰ ﺍﻧﺪ‪ ،‬ﭼﻪ ﻛﻪ ﺣﻘ ﻴﻘﺖ ﺁﻧﻬﺎ‪ ،‬ﺍﻣﺮﻯ ﻣﺎﺩ ﻯ ﻭﺯﻣ ﻴﻨ ﻰ‬

‫ﻧﻴﺴﺖ ﻛﻪ ﻣﺤﺪﻭﺩ ﺑﻪ ﮔﺬﺷﺘﻪ ﻭﺣﺎﻝ ﻭﺁﻳﻨﺪﻩ ﮔﺮﺩﺩ‪ ،‬ﺑﻠﻜﻪ ﺍﻣﺮﻯ ﻣﻌﻨﻮﻯ ﻭﺧﺪﺍﺋﻰ ﺍﺳﺖ ﻛﻪ ﻣﺎﻓﻮﻕ ﺯﻣﺎﻥ‬ ‫ﻭﻣﻜﺎﻥ ﻭﻣﺎﺩﻩ ﺍﺳﺖ ﻭﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺣﻘ ﻴﻘﺖ ﺁﺩﻡ ﻭﻧﻮﺡ ﻭﺍﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﺯﺭﺗﺸﺖ‬ ‫ﻭﻛﺮﻳﺸﻨﺎ ﻭ ﺑﻮﺩﺍ ﻭ ﻣﺴ ﻴﺢ ﻭ ﻣﺤﻤﺪ ﻭ ﺑﺎﺏ ﻭ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺳﺎﻳﺮ ﻣﺮﺑﻴ ﺎﻥ ﺁﺳﻤﺎﻧﻰ ِﻗﺒﻞ ﻭ ﻣﺮﺑﻴﺎﻧﻰ ﻛﻪ ﭘﺲ‬ ‫ﺍﺯﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺑﻪ ﻣﻮﻗﻊ ﺧﻮﺩ ﻳﻜﻰ ﺑﻌﺪ ﺍﺯ ﺩﻳﮕﺮﻯ ﺁﺷﻜﺎﺭ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ ،‬ﻳﻜﻰ ﺍﺳﺖ‪.‬‬ ‫ﺑﻨﺎﺑﺮﺍ ﻳﻦ ﻫﻤﺎﻥ ﻃﻮﺭﻛﻪ ﺍﻧﺒﻴﺎءﻗﺒﻞ ﺟﺎﻣﻌﮥﺑﺸﺮﻯ ﺭﺍﺩﺭﻣﺮﺣﻠﮥﻛﻮﺩﻛﻰ ﺧﻮﺩ‪ ،‬ﺗﺮﺑﻴﺖ ﻭﻫﺪﺍ ﻳ ﺖ‬ ‫ﻧﻤﻮﺩﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺍﺁﻣﺎﺩﮤ ﻭﺭﻭﺩ ﺑﻪ ﺩﻭﺭﺍﻥ ﺑﻠﻮﻏﺶ ﻛﺮﺩﻧﺪ‪ ،‬ﺍﻳﻨﻚ ﻧﻴﺰﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺁﺷﻜﺎ ﺭﺷﺪﻩ ﺍﻧﺪ ﺗﺎ‬ ‫ﺁﻥ ﺭﺍ ﺩﺭﻣﺮﺣﻠﮥ ﺑﻠﻮﻏﺶ ﻳﺎﺭﻯ ﺩﻫﻨﺪ ﻭ ﺩﺭ ﻣﺴﻴﺮﻛﻤﺎﻝ ﺗﺪﺭﻳ ﺠﻰ ﻭﺩﺍﺋﻤﻰ ﻭﻣﺤﺘﻮﻣﺶ ﻗﺮﺍﺭﺩﻫﻨﺪ‪ .‬ﺣﻀﺮﺕ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺷﺮﻳﻌﺖ ﺍﻪﻠﻟ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﻣﻨﻘﺴﻢ‪ :‬ﻳﻚ ﻗﺴﻢ ﺍﺻﻞ ﺍﺳﺎﺱ‬ ‫ﺍﺳﺖ‪ ،‬ﺭﻭﺣﺎﻧ ﻴﺖ ﺍﺳﺖ‪ ...‬ﺍﺑﺪﴽ ﻣﻨﺴﻮﺥ ﻧﻤ ﻰ ﺷﻮﺩ‪ ...‬ﺍ ﻳﻦ ﻓﻀﺎﺋﻞ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻫﺮ ﺩﻭﺭﻯ ﺍﺯ ﺍﺩﻭﺍﺭ‬ ‫ﺗﺠﺪﻳﺪ ﮔﺮﺩﺩ‪ ،‬ﺯﻳ ﺮﺍ ﺩﺭ ﺍﻭﺍﺧﺮ ﻫﺮ ﺩﻭﺭﻩ‪ ،‬ﺷﺮﻳﻌﺖ ﺍﻪﻠﻟ ﺭﻭﺣﺎﻧﻴﻪ ﻳﻌﻨﻰ ﻓﻀﺎﺋﻞ ﺍﻧﺴﺎﻧﻴﻪ ﺍﺯ ﻣﻴﺎﻥ ﻣﻰ ﺭﻭﺩ ﻭ‬ ‫ﺻﻮﺭﺗﺶ ﺑﺎﻗﻰ ﻣﻰ ﻣﺎﻧﺪ‪)...‬ﺑﻨﺎﺑﺮﺍ ﻳﻦ( ﺩﺭ ﺩﻭﺭﮤ ﻫﺮ ﭘﻴﻐﻤﺒﺮﻯ ﺗﺠﺪﻳ ﺪ ﻣﻰ ﮔﺮﺩﺩ‪ ...‬ﻗﺴﻢ ﺛﺎﻧﻰ ﺍﺯ‬ ‫ﺷﺮﻳﻌﺖ ﺍﻪﻠﻟ ﻛﻪ ﺗﻌﻠﻖ ﺑﻪ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﺩﺍﺭﺩ‪ ،‬ﻣﺜﻞ ﺻﻮﻡ ﻭ ﺻﻼﺕ ﻭ ﻋﺒﺎﺩﺍﺕ ﻭ ﻧﻜﺎﺡ ﻭ ﻋﺘﺎﻕ ﻭ‬ ‫ﻣﺤﺎﻛﻤﺎﺕ ﻭ ﻣﻌﺎﻣﻼﺕ ﻭ ﻣﺠﺎﺯﺍﺕ ﻭ ﻗﺼﺎﺹ ﺑﺮ ﻗﺘﻞ ﻭ ﺿﺮﺏ ﻭ ﺳﺮﻗﺖ ﻭ ﺟﺮﻭﺣﺎﺕ‪ ...‬ﺩﺭ ﻫﺮ ﺩﻭﺭﻯ ﺍﺯ‬ ‫ﺍﺩﻭﺍﺭ ﺍﻧﺒﻴﺎء ﺗﺒﺪ ﻳﻞ ﻭ ﺗﻐﻴﻴﺮ ﻳﺎﺑﺪ ﻭ ﻣﻨﺴﻮﺥ ﮔﺮﺩﺩ‪ ،‬ﺯﻳ ﺮﺍ ﺩﺭ ﺳ ﻴﺎﺳﻴﺎﺕ ﻭ ﻣﻌﺎﻣﻼﺕ ﻭ ﻣﺠﺎﺯﺍﺕ ﻭ ﺳﺎﻳ ﺮ‬ ‫ﺍﺣﻜﺎﻡ ﺑﻪ ﺍﻗﺘﻀﺎﻯ ﺯﻣﺎﻥ ﻻﺑﺪ ﺍﺯ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﺍﺳﺖ‪«.‬‬

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‫ﻭ ﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺩ ﻳﻦ ﺍﻟﻬﻰ ﻳﻜﻰ ﺍﺳﺖ‬

‫ﻭﻟﻰ ﺗﺠﺪﺩ ﻻﺯﻡ‪ ...‬ﺩﺭﺧﺘﻰ ﺭﺍ ﭼﻮﻥ ﺑﻨﺸﺎﻧﻰ‪ ...‬ﺑﻌﺪ ﺍﺯ ﻣﺪﺕ ﻣﺪﻳﺪ ﻛﻬﻦ ﮔﺮﺩﺩ‪ ،‬ﺍﺯ ﺛﻤﺮ ﺑﺎﺯ ﻣﺎﻧﺪ‪ .‬ﻟﻬﺬﺍ‬ ‫ﺑﺎﻏﺒﺎﻥ ﺣﻘﻴﻘﺖ ﺩﺍﻧﮥ ﻫﻤﺎﻥ ﺷﺠﺮ ﺭﺍ ﮔﺮﻓﺘﻪ ﺩﺭ ﺯﻣﻴﻦ ﭘﺎﻙ ﻣﻰ ﻛﺎﺭﺩ‪ ،‬ﺩﻭﺑﺎﺭﻩ ﺷﺠﺮ ﺍﻭﻝ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺩﻗﺖ ﻧﻤﺎﻳﻴﺪ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻫﺮﭼﻴﺰ ﺭﺍ ﺗﺠﺪﺩ ﻻﺯﻡ‪ .‬ﻧﻈﺮ ﺑﻪ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﻧﻤﺎﻳﻴﺪ ﻛﻪ ﺣﺎﻝ ﭼﻨﺎﻥ‬ ‫ﺗﺠﺪﺩ ﻳ ﺎﻓﺘﻪ‪ ،‬ﻣﺸﺮﻭﻋﺎﺕ ﻭ ﺍﻛﺘﺸﺎﻓﺎﺕ ﺗﺠﺪﺩ ﻳ ﺎﻓﺘﻪ‪ ،‬ﺍﺩﺭﺍﻛﺎﺕ ﺗﺠﺪﺩ ﻳ ﺎﻓﺘﻪ‪ ،‬ﭘﺲ ﭼﮕﻮﻧﻪ ﻣﻰ ﺷﻮﺩ ﻛﻪ‬


‫ﻟﺰﻭﻡ ﺩﻳﻦ ﻭ ﺿﺮﻭﺭﺕ ﺗﺠﺪﻳﺪ ﻭ ﺍﺳﺘﻤﺮﺍﺭ ﺍﺩﻳﺎﻥ‬

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‫ﺍﻣﺮ ﻋﻈﻴﻢ ﺩ ﻳﻦ ﻛﻪ ﻛﺎﻓﻞ ﺗﺮﻗ ﻴﺎﺕ ﻓﻮﻕ ﺍﻟﻌﺎﺩﮤ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﺣﻴﺎﺕ ﺍﺑﺪﻯ ﻭ ﻣﺮﻭﺝ ﻓﻀﺎﺋﻞ‬ ‫ﻧﺎﻣﺘﻨﺎﻫﻰ ﻭ ﻧﻮﺭﺍﻧ ﻴﺖ ﺩﻭﺟﻬﺎﻧﻰ ﺑ ﻰ ﺗﺠﺪﺩ ﻣﺎﻧﺪ؟ ﺍﻳﻦ ﻣﺨﺎﻟﻒ ﻓﻀﻞ ﻭ ﻣﻮﻫﺒﺖ ﺣﻀﺮﺕ ﻳﺰﺩﺍﻧ ﻰ‬ ‫ﺍﺳﺖ ‪«.‬‬

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‫ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ‪ ،‬ﺟﺎﻧﺸ ﻴﻦ ﻣﻨﺼﻮﺹ ﻭ ﺭﺳﻤﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳ ﻨﺪ‪:‬‬ ‫»ﻇﻬﻮﺭﺍﺕ ﺍﻟﻬﻴﻪ ﺍﺳﺘﻤﺮﺍﺭ ﺩﺍﺷﺘﻪ ﻭ ﺭﻭ ﺑﻪ ﺗﺮﻗ ﻰ؛ ﻭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ ﻋﻈﻴﻤﮥ ﺩﻧﻴ ﺎ ﺍﺳﺎﺱ ﻭ ﭘﺎﻳﮥ ﻣﻠﻜﻮﺗﻰ ﺩﺍﺭﺩ‬ ‫ﻛﺎﻣﻼ ﻫﻤﺎﻫﻨﮓ ﻭ ﻣﺘﻮﺍﻓﻖ ﺍﺳﺖ ﻭ ﻧﻮﺍ ﻳﺎ ﻭ ﻣﻘﺎﺻﺪ ﺁﻧﻬﺎ ﻣﺘﺤﺪ ﻭ ﻳ ﻜﺴﺎﻥ ﺑﻮﺩﻩ‪،‬‬ ‫ﻭ ﺗﻌﺎﻟ ﻴﻢ ﺍﺳﺎﺳﻰ ﺁﻧﻬﺎ‬ ‫ً‬ ‫ﺍﻭﺍﻣﺮ ﻭ ﺍﺣﻜﺎﻡ ﺁﻧﻬﺎ ﻭﺟﻮﻩ ﻣﺨﺘﻠﻔﮥ ﻳﻚ ﺣﻘﻴﻘﺖ ﺑﻴ ﺶ ﻧﻴﺴﺖ ﻭ ﺍﻋﻤﺎﻝ ﺁﻧﻬﺎ ﻣﻜﻤﻞ ﻳﻜﺪ ﻳﮕﺮ ﺍﺳﺖ ﻭ‬

‫ﺑﺎﻟﺠﻤﻠﻪ ﺍﺩﻳ ﺎﻥ ﺗﻨﻬﺎ ﺍﺯ ﺟﻬﺖ ﺍﺣﻜﺎﻡ ﻓﺮﻋﻰ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ ﻭ ﺑﻪ ﻃﻮﺭ ﻛﻠﻰ ﺩﺭ ﺭﺳﺎﻟﺘﻬﺎﻯ ﺧﻮﺩ ﺑﻪ ﻣﻨﺰﻟﮥ‬ ‫ﻣﺮﺍﺣﻞ ﻣﺘﺘﺎﺑﻌﮥ ﺗﻜﺎﻣﻞ ﺭﻭﺣﺎﻧﻰ ﺟﺎﻣﻌﮥ ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﺷﻤﺎﺭ ﻣﻰ ﺁﻳﻨﺪ ‪«.‬‬

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‫ﺑﺮ ﺍﺳﺎﺱ ﻣﺠﻤﻮﻋﮥ ﺍﻳﻦ ﺑﻴ ﻨﺸﻬﺎ ﻭ ﺑﺎﻭﺭﻫﺎﺳﺖ ﻛﻪ ﺑﻬﺎﺋﻴ ﺎﻥ ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﺁﻳﻨﺪﮤ ﺟﻬﺎﻥ ﻧﻮﻣﻴ ﺪ‬ ‫ﻧﻴ ﺴﺘﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺁﻥ ﺭﺍ ﺑﺴﻴ ﺎﺭ ﺩﺭﺧﺸﺎﻥ ﻣﻰ ﺑ ﻴﻨﻨﺪ‪.‬‬ ‫ﺁﺭ ﻯ‪ ،‬ﺑﺤﺮﺍﻧﻰ ﻛﻪ ﺣﺘﻰ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺟﻬﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﻧﺎﺗﻮﺍﻥ‬ ‫ﻣﻰ ﻳ ﺎﺑﻨﺪ ﺑﺴﻴ ﺎﺭ ﻫﻮﻟﻨﺎﻙ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﻧﺸﺎﻧﮥ ﻧﺎﺑﻮﺩﻯ ﺑﺸﺮ ﻳﺖ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺻﺮﻓﴼ ﻣﺮﺣﻠﻪ ﺍﻯ ﮔﺬﺭﺍ ﻫﻤﭽﻮﻥ‬ ‫ﻧﺎﺁﺭﺍﻣ ﻰ ﻫﺎﻯ ﺩﻭﺭﺍﻥ ﻧﻮﺟﻮﺍﻧﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺯﻭﺩﻯ ﺑﻪ ﺩﻭﺭﺍﻥ ﺑﻠﻮﻍ ﻭ ﺁﺭﺍﻣﺶ ﻣﻨﺘﻬﻰ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺁﺭ ﻯ‪ ،‬ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻓﺮﺍ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻥ ﭘﺎﻳ ﺎﻥ ﺯﻧﺪﮔﻰ ﺑﺸﺮ ﺩﺭﻛﺮﮤ ﺧﺎﻛ ﻰ‬ ‫ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻣﻨﻈﻮﺭ ﭘﺎ ﻳﺎﻥ ﺩﻭﺭﮤ ﻃﻮﻻﻧﻰ ﻛﻮﺩﻛﻰ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻭ ﺁﻏﺎﺯ ﺩﻭﺭﮤ ﻃﻮﻻﻧﻰ ﺗﺮ ﺑﻠﻮﻍ ﻭ ﻛﻤﺎﻝ‬ ‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺳﺎﻝ ‪ ۱۲۶۰‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺎ ﺗﺤﻘﻖ ﺑﺸﺎﺭﺍﺕ ﭘ ﻴﺎﻣﺒﺮﺍﻥ ﻗﺒﻞ ﺩﺭ ﻣﻮﺭﺩ ﻇﻬﻮﺭ ﺩﻭ ﻣﻮﻋﻮﺩ‬ ‫ﺁﺳﻤﺎﻧﻰ‪ ،‬ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺁﻏﺎﺯ ﺷﺪﻩ ﻭ ﺑﺎ ﻇﻬﻮﺭ ﭘﻰ ﺩﺭ ﭘﻰ ﻣﺮﺑ ﻴﺎﻥ ﺁﺳﻤﺎﻧﻰ ﺩﻳﮕﺮ ﺩﺭ‬ ‫ﻫﺰﺍﺭﻩ ﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬


‫ﻓﺼﻞ ﺩﻭﻡ‪:‬‬

‫ﻣﺨﺘﺼﺮﻯ ﺍﺯ ﺗﺎﺭﻳﺦ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ ﻭ ﺭﺷﺪ ﺁﻥ‬

‫ﻫﻤﮥ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﭘﻴﺮﻭﺍﻥ ﺟﺎﻧﻔﺸﺎﻥ ﺁﻧﺎﻥ ﺑﺎ ﻓﺪﺍﻛﺎﺭﻯ ﻭ ﺗﺤﻤﻞ ﺍﻧﻮﺍﻉ ﺑﻼ ﻭ ﺯﻧﺪﺍﻥ ﻭ ﺗﺒﻌﻴﺪ ﻭ‬ ‫ﺷﻜﻨﺠﻪ ﻭ ﺷﻬﺎﺩﺕ ﺟﺎﻣﻌﮥ ﺍﻧﺴﺎﻧ ﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﻣﺮﺣﻠﮥ ﻛﻮﺩﻛﻰ ﺑﻪ ﺳﺮ ﻣﻰ ﺑﺮﺩ ﺩﺭ ﻣﺮﺍﺣﻞ ﺍﺗﺤﺎﺩ ﻣﺎﺩﻯ ﻭ‬ ‫ﻣﻌﻨﻮﻯ ﺧﺎﻧﻮﺍﺩﮔ ﻰ ﻭ ﻗﺒﻴﻠﻪ ﺍﻯ ﻭ ﺷﻬﺮﻯ ﻭ ﻛﺸﻮﺭﻯ ﻳﻜﻰ ﭘﺲ ﺍﺯ ﺩﻳﮕﺮ ﻯ ﭘﻴﺶ ﺑﺮﺩﻧﺪ ﺗﺎ ﺑﺮﺍﻯ ﻭﺭﻭﺩ ﺑﻪ‬ ‫ﻣﺮﺣﻠﮥ ﺑﻠﻮﻍ ﺧﻮﺩ ﻛﻪ ﻣﺮﺣﻠﮥ ﺍﺗﺤﺎﺩ ﺟﻬﺎﻧﻰ ﻭﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺍﺳﺖ ﺁﻣﺎﺩﻩ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺑﻪ ﻗﺪﺭﻯ‬ ‫ﺣﺴﺎﺱ ﻭ ﻣﻬﻢ ﺍﺳﺖ ﻭ ﺑﻪ ﭼﻨﺎﻥ ﻗﻮﺍﻯ ﺭﻭﺣﺎﻧﻰ ﺷﺪﻳ ﺪﻯ ﺍﺣﺘ ﻴﺎﺝ ﺩﺍﺭﺩ ﻛﻪ ﻣﺴﺘﻠﺰﻡ ﻇﻬﻮﺭ ﺩﻭ ﺩﻳﺎﻧﺖ ﭘ ﻰ‬ ‫ﺩﺭ ﭘﻰ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻫﻤﮥ ﻣﺘﻮﻥ ﻣﻘﺪﺳﮥ ﺍﺩﻳﺎﻥ ﻗﺒﻞ ﭼﻮﻥ ﻳﻬﻮﺩﻯ ﻭ ﻣﺴ ﻴﺤﻰ ﻭ ﺯﺭﺗﺸﺘﻰ ﻭ ﺍﺳﻼﻣﻰ ﺑﻪ‬ ‫ﺍﺷﺎﺭﻩ ﻳﺎ ﺑﻪ ﺻﺮﺍﺣﺖ ﺗﺎﺭ ﻳﺦ ﺁﻧﻬﺎ ﺫﻛﺮ ﮔﺮﺩﻳﺪﻩ ﻭ ﻓﺎﺻﻠﮥ ﻧﺰﺩﻳﻚ ﺁﻥ ﺩﻭ ﻣﻮﺭﺩ ﺗﺄﻛﻴﺪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ‪.‬‬ ‫ﺑﻌﻀﻰ ﺍﺯ ﺍﻟﻘﺎﺏ ﻭ ﺍﺻﻄﻼﺣﺎﺗﻰ ﻛﻪ ﺍﺩﻳﺎﻥ ﻗﺒﻞ ﺑﺮﺍﻯ ﺩﻭ ﻣﻮﻋﻮﺩ ﺁﺧﺮﺍﻟﺰﻣﺎﻥ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﺮﺍﻯ‬ ‫ﻇﻬﻮﺭ ﺍﻭﻝ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺍﻳﻠﻴ ﺎ‪ ،‬ﻫﻮﺷﻴ ﺪﺭ‪ ،‬ﻳ ﺤﻴﻰ‪ ،‬ﻣﻬﺪﻯ‪ ،‬ﻳﺎ ﻗﺎﺋﻢ‪ ،‬ﻭ ﺑﺮﺍﻯ ﻇﻬﻮﺭ ﺩﻭﻡ ﻋﺒﺎﺭﺕ‬ ‫ﺍﺳﺖ ﺍﺯ ﺭﺏ ﺍﻟﺠﻨﻮﺩ‪ ،‬ﺳ ﻴ ﻮﺷﺎﻧﺲ‪ ،‬ﺷﺎﻩ ﺑﻬﺮﺍﻡ‪ ،‬ﻛﺮ ﻳﺸﻨﺎ‪ ،‬ﻣﻴﺘﺮﺍ‪ ،‬ﺑﻮﺩﺍ ﻯ ﭘﻨﺠﻢ‪ ،‬ﻣﺴﻴ ﺢ‪ ،‬ﻳﺎ ﺭﺟﻌﺖ‬ ‫ﺣﺴﻴﻨﻰ‪.‬‬ ‫ﻧﺎﻡ ﺍﻭﻟ ﻴﻦ ﻧﻔﺲ ﻣﻘﺪﺱ ﺍﺯ ﺩﻭ ﻣﻮﻋﻮﺩ ﻛﻞ ﺍﺩﻳﺎﻥ ﺳﻴﺪ ﻋﻠﻰ ﻣﺤﻤﺪ ﺑﻮﺩ ﻭ ﺩﺭ ﺍﻭﻝ ﻣﺤﺮﻡ ﺳﺎﻝ‬ ‫‪ ۱۲۳۵‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ۱۸۱۹‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﺷﻬﺮ ﺷﻴﺮﺍﺯ ﻣﺘﻮﻟﺪ ﺷﺪﻧﺪ‪ .‬ﺩﺭ ‪ ۲۵‬ﺳﺎﻟﮕﻰ ﺩﺭ ﺳﺎﻝ ‪۱۲۶۰‬‬ ‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ۱۸۴۴‬ﻣﻴﻼﺩﻯ (‪ ،‬ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﺳﺎﻟ ﻰ ﻛﻪ ﺩﺭ ﻛﺘﺐ ﻣﻘﺪﺳﮥ ﻗﺒﻞ ﺑﻪ ﺁﻥ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻩ‬ ‫ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺷﻬﺮ ﺷﻴﺮﺍﺯ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺗﺪﺭﻳ ﺠﻰ ﺧﻮﺩ ﺭﺍ‪ ،‬ﻣﺎﻧﻨﺪ ﻫﻤﮥ ﭘﻴﺎﻣﺒﺮﺍﻥ‪ ،‬ﺁﻏﺎﺯ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺩﺭ ﻣﺮﺣﻠﮥ‬ ‫ﺍﻭﻝ ﺧﻮﺩ ﺭﺍ ﺑﺎﺏ ﻧﺎﻣﻴﺪﻧﺪ‪ .‬ﺳﭙﺲ ﺩﺭ ﻫﻤﺎﻥ ﺍﻭﺍﻳﻞ ﺩﺭ ﺷﻬﺮ ﻣﻜﻪ ﻭ ﺑﻌﺪﻫﺎ ﺩﺭ ﻣﺠﻠﺲ ﻋﻠﻤﺎ ﻯ ﺍﺳﻼﻡ ﺩﺭ‬ ‫ﺣﻀﻮﺭ ﻧﺎﺻﺮﺍﻟﺪ ﻳﻦ ﻣﻴ ﺮﺯﺍ‪ ،‬ﻭﻟﻴﻌﻬﺪ ﻣﺤﻤﺪﺷﺎﻩ ﻗﺎﺟﺎﺭ‪ ،‬ﺩﺭ ﺗﺒﺮﻳﺰ ﻗﺎﺋﻤﻴﺖ ﺧﻮﺩ ﺭﺍ ﺍﻋﻼﻥ‪ ،‬ﻭ ﺩﺭ ﻛﺘﺎﺏ‬ ‫ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﻛﻪ ﺩﺭ ﻣﺎﻛﻮ ﺑﻪ ﻭﺣﻰ ﺍﻟﻬﻰ ﺍﺯ ﻗﻠﻢ ﺍ ﻳﺸﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﺭﺳﺎﻟﺖ ﻭ ﺗﻌﺎﻟﻴﻢ ﻣﺴﺘﻘﻞ ﺧﻮﺩ‬ ‫ﺭﺍ ﺑ ﻴﺎﻥ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺍﻋﻼﻡ ﻧﻤﻮﺩﻧﺪ ﻛﻪ ﻣﻨﻈﻮﺭﺷﺎﻥ ﺍﺯ ﺑﺎﺑﻴ ﺖ‪ ،‬ﺑﺎﺑﻴ ﺖ ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﻧﺒﻮﺩﻩ ﺑﻠﻜﻪ ﻇﻬﻮﺭ‬ ‫ﺍﻳﺸﺎﻥ ﺑﺎﺏ ﻭ ﻣﻘﺪﻣﻪ ﺍﻯ ﺑﺮﺍﻯ ﻇﻬﻮﺭ ﺑﻌﺪ ﺍﺯ ﺍ ﻳﺸﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﻳﻌﻨ ﻰ ﺩﻭﻣ ﻴﻦ ﻣﻮﻋﻮﺩ ﻫﻤﮥ ﺍﺩﻳﺎﻥ‪،‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﻛﻪ ﺩﺭ ﺳﺎﻝ ﻧﻬﻢ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﻣﺮ ﺧﻮﺩ ﺭﺍ ﺍﻇﻬﺎﺭ ﻓﺮﻣﻮﺩﻧﺪ‪.‬‬


‫ﻣﺨﺘﺼﺮﻯ ﺍﺯ ﺗﺎﺭﻳﺦ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ‬

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‫ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﺩﺭﺑﺎﺭﮤ ﻋﻠﻞ ﺗﺪﺭﻳﺠﻰ ﺑﻮﺩﻥ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺧﻮﺩ ﭼﻨ ﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﻧﻈﺮ ﻛﻦ ﺩﺭ‬ ‫ﻓﻀﻞ ﺣﻀﺮﺕ ﻣﻨﺘﻈﺮ ﻛﻪ ﭼﻘﺪﺭ ﺭﺣﻤﺖ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺣﻖ ﻣﺴﻠﻤ ﻴﻦ ﻭﺍﺳﻊ ﻓﺮﻣﻮﺩﻩ ﺗﺎ ﺁﻧﻜﻪ ﺁﻧﻬﺎ ﺭﺍ ﻧﺠﺎﺕ‬ ‫ﺩﻫﺪ‪ .‬ﻣﻘﺎﻣﻰ ﻛﻪ ﺍﻭﻝ ﺧﻠﻖ ﺍﺳﺖ ﻭ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺁﻳﮥ ﺍﻧﻰ ﺍﻧﺎ ﺍﻪﻠﻟ ﭼﮕﻮﻧﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﺳﻢ ﺑﺎﺑﻴﺖ ﻗﺎﺋﻢ‬ ‫ﺁﻝ ﻣﺤﻤﺪ ﻇﺎﻫﺮ ﻓﺮﻣﻮﺩ‪«.‬‬

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‫ﻭ ﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﭼﻮﻥ ﺣﺪ ﺍﻳﻦ ﺧﻠﻖ ﺭﺍ ﻣﻰ ﺩﺍﻧﺴﺘﻢ ﺍﺯ ﺍ ﻳﻦ ﺟﻬﺖ ﺍﻣﺮ‬

‫ﺑﻪ ﻛﺘﻤﺎﻥ ﺍﺳﻢ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻡ‪ .‬ﺍﻳﻦ ﻫﻤﺎﻥ ﺧﻠﻘﻨﺪ ﻛﻪ ﺩﺭ ﺣﻖ ﺭﺳﻮﻝ ﺍﻪﻠﻟ )ﺹ( ﻛﻪ ﻻﻣﺜﻞ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‬ ‫ﮔﻔﺘﻨﺪ ﺍﻧﻪ ﻟﻤﺠﻨﻮﻥ ﻭ ﺍﮔﺮ ﻣﻰ ﮔﻮﻳﻨﺪ ﻣﺎ ﺁﻧﻬﺎ ﻧﻴﺴﺘ ﻴﻢ ﻋﻤﻞ ﺁﻧﻬﺎ ﺩﻟﻴﻞ ﺑﺮ ﻛﺬﺏ ﻗﻮﻝ ﺁﻧﻬﺎﺳﺖ ‪«.‬‬

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‫ﺍﻳﺸﺎﻥ ﺑﻪ ﻣﺪﺕ ﺷﺶ ﺳﺎﻝ ﭘﻴﺎﭘﻰ ﺗﻮﺳﻂ ﮔﺮﻭﻫﻰ ﺍﺯ ﻋﻠﻤﺎﻯ ﻣﺘﻌﺼﺐ ﻭ ﺍﻣﺮﺍﻯ ﻇﺎﻟﻢ ﻭ ﻣﺮﺩﻡ‬ ‫ﺟﺎﻫﻞ ﻣﻮﺭﺩ ﺍﻧﻮﺍﻉ ﺁﺯﺍﺭ ﻭ ﺗﺒﻌﻴﺪ ﻭ ﺿﺮﺏ ﻭ ﺟﺮﺡ ﻭ ﺯﻧﺪﺍﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ﺗﺎ ﺍﻳ ﻨﻜﻪ ﺩﺭ ‪ ۲۸‬ﺷﻌﺒﺎﻥ ﺳﺎﻝ‬ ‫‪ ۱۲۶۶‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺩﺭ ‪ ۳۱‬ﺳﺎﻟﮕﻰ ﺩﺭ ﺷﻬﺮ ﺗﺒﺮﻳﺰ ﺑﻪ ﺷﻬﺎﺩﺕ ﺭﺳﻴﺪﻧﺪ‪ .‬ﺍﻳﺸﺎﻥ ﺭﺍ ﻫﻤﺮﺍﻩ ﺑﺎ ﻳﻜﻰ ﺍﺯ‬ ‫ﭘﻴ ﺮﻭﺍﻧﺸﺎﻥ ﻛﻪ ﺗﻘﺎﺿﺎ ﻛﺮﺩﻩ ﺑﻮﺩ ﻫﻤﺮﺍﻩ ﺍﻳﺸﺎﻥ ﺑﻪ ﺷﻬﺎﺩﺕ ﺑﺮﺳﺪ ﺩﺭ ﺳﺮﺑﺎﺯﺧﺎﻧﮥ ﺗﺒﺮﻳﺰ ﺑﻪ ﺗﻴﺮ ﺑﺴﺘﻨﺪ ﻭ ﺩﺭ‬ ‫ﺣﻀﻮﺭ ﻫﺰﺍﺭﺍﻥ ﻧﻔﺮ ﺍﺯ ﻣﺮﺩﻡ ﺁﻥ ﺷﻬﺮ ﺑﺎ ﺷﻠﻴﻚ ﺻﺪﻫﺎ ﮔﻠﻮﻟﻪ ﺷﻬﻴﺪ ﻧﻤﻮﺩﻧﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ ﺷﺶ ﺳﺎﻝ ﻭ ﭘﺲ ﺍﺯ‬ ‫ﺁﻥ ﭘﻴﺮﻭﺍﻥ ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﺑﻪ ﺍﻧﻮﺍﻉ ﺷﻜﻨﺠﻪ ﻭ ﺯﻧﺪﺍﻥ ﻭ ﺗﺒﻌﻴ ﺪ ﻭ ﺷﻬﺎﺩﺕ ﺩﭼﺎﺭ ﺷﺪﻧﺪ‪ ،‬ﺑﻪ ﻃﻮﺭﻯ ﻛﻪ ﺩﻭﺳﺖ‬ ‫ﻭﺩﺷﻤﻦ ﺑﻪ ﺷﺠﺎﻋﺖ ﻭ ﻣﻈﻠﻮﻣﻴﺖ ﺁﻧﺎﻥ ﺍﻋﺘﺮﺍﻑ ﻛﺮﺩﻧﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﻛﻪ ﺍﺯ ﻃﺒﻘﺎﺕ ﻣﺨﺘﻠﻒ‬ ‫ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻧﺪ ﭼﻨﺪ ﺻﺪ ﻧﻔﺮ ﺍﺯ ﻋﻠﻤﺎ ﻭ ﻓﻀﻼ ﻭ ﻓﻘﻬﺎﻯ ﺑﺎ ﺗﻘﻮﻯ ﻭ ﺩﺭﺳﺘﻜﺎﺭ ﻧﻴﺰ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﻳﻤﺎﻥ‬ ‫ﻭﺷﻬﺎﺩﺕ ﺍﻳﺸﺎﻥ ﺍﺯ ﺟﻤﻠﻪ ﺩﻻﻳﻞ ﺣﻘﺎﻧﻴﺖ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻪ ﺷﻤﺎﺭ ﻣﻰ ﺁﻳﺪ‪ .‬ﻛﺎﻓﻰ ﺍﺳﺖ ﺍﺯ ﻣﻴ ﺎﻥ‬ ‫ﺍﻳﻦ ﻋﻠﻤﺎ ﺑﻪ ﺟﻨﺎﺏ ﺁﻗﺎ ﺳﻴﺪ ﻳ ﺤﻴﻰ ﺩﺍﺭﺍﺑﻰ‪ ،‬ﻓﺮﺯﻧﺪ ﺁﻗﺎ ﺳﻴﺪ ﺟﻌﻔﺮ ﻛﺸﻔﻰ‪ ،‬ﺍﺷﺎﺭﻩ ﻛﻨ ﻴﻢ ﻛﻪ ﻣﻘﺎﻣﺶ ﺍﺯ‬ ‫ﻧﻈﺮ ﺗﻘﻮ ﻯ ﻭ ﻋﻠﻢ ﺑﻪ ﻗﺪﺭﻯ ﺑﻠﻨﺪ ﻭ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻭ ﺍﻋﺘﻤﺎﺩ ﺑﻮﺩ ﻛﻪ ﻣﺤﻤﺪ ﺷﺎﻩ ﻗﺎﺟﺎﺭ‪ ،‬ﭘﺎﺩﺷﺎﻩ ﺍﻳﺮﺍﻥ ﺩﺭ‬ ‫ﺯﻣﺎﻥ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﺍﻭ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻧﻤﺎﻳﻨﺪﮤ ﺧﻮﺩ ﺑﺮﺍﻯ ﺗﺤﻘ ﻴﻖ ﺩﺭﺑﺎﺭﮤ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻪ ﺷﻴﺮﺍﺯ‬ ‫ﻓﺮﺳﺘﺎﺩ‪ .‬ﺍﻭ ﻛﻪ ﺑﺮ ﺣﻘﺎ ﻳﻖ ﻗﺮﺁﻥ ﻭ ﻋﻠﻢ ﻭ ﻓﻠﺴﻔﻪ ﺍﺣﺎﻃﻪ ﺍﻯ ﻋﻤﻴﻖ ﻭ ﺳﻰ ﻫﺰﺍﺭ ﺣﺪﻳﺚ ﺍﺯ ﺣﻔﻆ ﺩﺍﺷﺖ ﻭ‬ ‫ﺭﻓﺘﻪ ﺑﻮﺩ ﺗﺎ ﺑﻪ ﺣﺴﺎﺏ ﺧﻮﺩ ﻓﺘﻨﮥ ﺑﺎﺏ ﺭﺍ ﺑﻪ ﻗﻮﺕ ﻋﻠﻤﻰ ﺧﻮﺩ ﺧﺎﻣﻮﺵ ﺳﺎﺯﺩ‪ ،‬ﺑﺎ ﻣﺸﺎﻫﺪﮤ ﻋﻠﻢ ﻟﺪﻧ ﻰ‬ ‫ﺁﻥ ﺣﻀﺮﺕ ﻭ ﻣﺸﺎﻫﺪﮤ ﻛﻴﻔﻴﺖ ﺍﻋﺠﺎﺯﺁﻣﻴﺰ ﻧﺰﻭﻝ ﺗﻔﺴﻴﺮ ﺳﻮﺭﮤ ﻛﻮﺛﺮ ﺍﺯ ﻗﻠﻢ ﺍﻳﺸﺎﻥ‪ ،‬ﭼﻨﺎﻥ ﻋﺸﻖ ﻭ‬ ‫ﺍﻳﻤﺎﻧﻰ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﭘﻴﺪﺍ ﻛﺮﺩ ﻛﻪ ﺩﻳﮕﺮ ﻧﺰﺩ ﻣﺤﻤﺪﺷﺎﻩ ﺑﺮﻧﮕﺸﺖ ﻭ ﺑﻪ ﺗﺒﻠ ﻴﻎ ﺩﻳﺎﻧﺖ ﺟﺪﻳﺪ ﻗﻴ ﺎﻡ‬ ‫ﻛﺮﺩ ﻭ ﻋﺎﻗﺒﺖ ﺩﺭ ‪ ۱۸‬ﺷﻌﺒﺎﻥ ‪ ۱۲۶۶‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪ ،‬ﺩﻩ ﺭﻭﺯ ﻗﺒﻞ ﺍﺯ ﺷﻬﺎﺩﺕ ﻣﻮﻻﻳ ﺶ‪ ،‬ﺩﺭ ﻧﻴﺮﻳﺰ ﺑﻪ‬ ‫ﺷﻬﺎﺩﺕ ﺭﺳﻴﺪ‪.‬‬ ‫ﺍﻣﺎ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﺗﺤﻤﻞ ﺑﻼ ﻳﺎ ﻭ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﭘﻴ ﺮﻭﺍﻧﺸﺎﻥ ﻭ ﻧﻴﺰ ﺍﻳﻤﺎﻥ ﻭ ﺷﻬﺎﺩﺕ‬ ‫ﺻﺪﻫﺎ ﻋﺎﻟﻢ ﻭﺍﺭﺳﺘﻪ ﺗﻨﻬﺎ ﺩﻻ ﻳﻞ ﺣﻘﺎﻧﻴﺖ ﺍﻳﻦ ﻇﻬﻮﺭ ﻧ ﻴﺴﺖ‪ .‬ﺩﻟﻴﻞ ﺍﺻﻠﻰ ﺣﻘﺎﻧﻴﺖ ﺍ ﻳﺸﺎﻥ ﺁ ﻳﺎﺕ ﺍﻟﻬ ﻰ‬ ‫ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺩﻭ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﺑﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﺳﺮﻋﺖ ﻭ ﺑﺪﻭﻥ ﺗﺄﻣﻞ ﺩﺭ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺨﺘﻠﻒ ﺩﻳ ﻨ ﻰ‬ ‫ﻭﺭﻭﺣﺎﻧﻰ ﻭ ﺗﻔﺴﻴﺮ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ ﻭ ﺍﺣﺎﺩﻳﺚ ﺍﺳﻼﻣﻰ ﺍﺯ ﻗﻠﻢ ﺍ ﻳﺸﺎﻥ ﺟﺎﺭﻯ ﻣﻰ ﺷﺪ‪ ،‬ﺩﺭﺣﺎﻟﻰ ﻛﻪ ﺍﻳﺸﺎﻥ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﺩﻳﻨﻰ ﻭ ﻣﺎﺩﻯ ﻧﻔﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻳﺸﺎﻥ ﺗﻨﻬﺎ ﺩﺭ ﺳﻪ ﺳﺎﻝ ﺍﻭﻝ ﻇﻬﻮﺭﺷﺎﻥ ﺑ ﻴ ﺶ ﺍﺯ ﭘﺎﻧﺼﺪ‬ ‫ﻫﺰﺍﺭ ﺁﻳﻪ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺍﻳﻨﻜﻪ ﻳﻚ ﺟﻮﺍﻥ ﺗﺎﺟﺮ ‪ ۲۵‬ﺳﺎﻟﮥ ﺍﻳﺮﺍﻧﻰ ﻭ ﻓ ﺎﺭﺳﻰ ﺯﺑﺎﻥ ﺑﺪﻭﻥ ﺗﺤﺼﻴﻼﺕ‬ ‫ﻋﻠﻮﻡ ﺩﻳﻨﻰ ﻭ ﻋﺮﺑﻰ ﺩﺭ ﻣﺪﺗﻰ ﻛﻮﺗﺎﻩ ﭼﻨﺪﻳﻦ ﺑﺮﺍﺑﺮ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﺁﻳﺎﺕ ﺑﻪ ﺩﻭ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﺑﻰ ﻧﺎﺯﻝ‬ ‫ﻛﻨﺪ ﺍﺯ ﻣﻬﻤﺘﺮ ﻳﻦ ﺩﻻﻳﻠﻰ ﺍﺳﺖ ﻛﻪ ﺛﺎﺑﺖ ﻣﻰ ﻛﻨﺪ ﺍ ﻳﻦ ﺁﻳﺎﺕ ﺑﻪ ﻭﺣﻰ ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺯﺟﻤﻠﮥ‬ ‫ﺍﻳﻦ ﺁﺛﺎﺭ ﻣﻰ ﺗﻮﺍﻥ ﺗﻔﺎﺳﻴﺮ ﺑﻌﻀﻰ ﺍﺯ ﺳﻮﺭﻩ ﻫﺎﻯ ﻗﺮﺁﻥ ﻣﺠ ﻴﺪ ﻣﺎﻧﻨﺪ ﺳﻮﺭﮤ ﺑﻘﺮﻩ‪ ،‬ﻳ ﻮﺳﻒ‪ ،‬ﻛﻮﺛﺮ‪ ،‬ﻭﺍﻟﻌﺼﺮ ﻭ‬ ‫ﻏﻴﺮﻩ ﺭﺍ ﻧﺎﻡ ﺑﺮﺩ‪ .‬ﺑﻪ ﻋﻼﻭﻩ ﺍﺯ ﻗﻠﻢ ﺍﻳﺸﺎﻥ ﺁﺛﺎﺭ ﺩﻳﮕﺮﻯ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﻴﺎﻧﮕﺮ ﺍﺳﺘﻘﻼﻝ ﺩﻳﺎﻧﺖ‬ ‫ﺑﺎﺑﻰ ﺍﺯ ﺩﻳﺎﻧﺖ ﺍﺳﻼﻡ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ‪ ،‬ﺑﻴﺎﻥ ﻋﺮﺑ ﻰ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺳﻤﺎء‪ ،‬ﭘﻨﺞ ﺷﺄﻥ‪ ،‬ﺭﺳﺎﻟﮥ‬ ‫ﺫﻫﺒﻴﻪ‪ ،‬ﺭﺳﺎﻟﮥ ﻋﺪﻟﻴﻪ‪ ،‬ﺗﻮﻗﻴ ﻌﺎﺗ ﻰ ﺧﻄﺎﺏ ﺑﻪ ﻣﺤﻤﺪﺷﺎﻩ ﻭ ﺣﺎﺟﻰ ﻣﻴﺮﺯﺍ ﺁﻏﺎﺳ ﻰ‪ ،‬ﺗﻮﻗﻴﻌﺎﺗﻰ ﺧﻄﺎﺏ ﺑﻪ‬ ‫ﺑﺴ ﻴﺎﺭﻯ ﺍﺯ ﻋﻠﻤﺎ ﻯ ﺷﻬﺮﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺍﻳﺮﺍﻥ ﻭ ﻏﻴﺮﻩ‪.‬‬ ‫ﺩﻟﻴﻞ ﺩﻳﮕﺮ‪ ،‬ﻧﻔﻮﺫ ﻭ ﻏﻠﺒﮥ ﻣﻌﻨﻮﻯ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻧﺪﻙ ﻣﺪﺗﻰ ﺗﺤﻮﻟﻰ ﻋﻈ ﻴﻢ ﺩﺭ ﻛﺸﻮﺭ‬ ‫ﺍﻳﺮﺍﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ‪ ،‬ﺑﻪ ﻃﻮﺭﻯ ﻛﻪ ﺩﺭ ﻣﺪﺗﻰ ﻛﻮﺗﺎﻩ ﺩﻫﻬﺎ ﻫﺰﺍﺭ ﻧﻔﺮ ﺑﻪ ﺩﻳﺎﻧﺖ ﺍ ﻳﺸﺎﻥ ﻣﺆﻣﻦ ﺷﺪﻧﺪ ﻭ‬ ‫ﺗﻐﻴﻴﺮﺍﺗﻰ ﺷﮕﺮﻑ ﺩﺭ ﺍﺧﻼﻕ ﻭ ﺁﺩﺍﺏ ﻭ ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ ﻭ ﻣﻌﻨﻮﻯ ﺧﻮﺩ ﻭ ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻧﺪ‪،‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﺑﺴ ﻴﺎﺭﻯ ﺍﻓﺮﺍﺩ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﺭﺍ‪ ،‬ﺑﻪ ﻋﻠﺖ ﺗﻌﺎﻟ ﻴﻢ ﻣﺘﺮﻗﻰ ﭼﻮﻥ ﺗﺴﺎﻭﻯ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﻭ ﺣﺬﻑ‬ ‫ﻣﺜﻼ ﻭﻭﻳﻠﻴﻪ‪ ،‬ﻣﻬﻨﺪﺱ ﻓﺮﺍﻧﺴﻮﻯ ﻭ‬ ‫ﻃﺒﻘﮥ ﻋﻠﻤﺎﻯ ﺩﻳ ﻨﻰ‪ ،‬ﺁﻏﺎﺯ ﻧﻬﻀﺖ ﺗﺠﺪﺩﺧﻮﺍﻫﻰ ﺍﻳﺮﺍﻥ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ً‬ ‫ﻛﺎﻣﻼ ﻣﻮﺍﻓﻖ ﺍﺳﺖ‪،‬‬ ‫ﻣﻌﻠﻢ ﺩﺍﺭﺍﻟﻔﻨﻮﻥ ﺩﺭ ﻛﺘﺎﺑﻰ ﺑﻪ ﻧﺎﻡ ﺍﻳ ﺮﺍﻥ ﻣﻰ ﻧﻮ ﻳﺴﺪ‪ » :‬ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺗﺮﻗﻰ ﺍﻳﺮﺍﻥ‬ ‫ً‬

‫ﺯﻳﺮﺍ ﺩﺭ ‪ ۱۸۴۴‬ﺷﺨﺼﻰ ﺑﻪ ﻧﺎﻡ ﺳﻴ ﺪ ﻋﻠﻰ ﻣﺤﻤﺪﺑﺎﺏ ﻇﻬﻮﺭ ﻧﻤﻮﺩ ﻭ ﻗﻮﺍﻧ ﻴﻦ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ‬

‫ﺗﺮﻗﻰ ﺍﻳﺮﺍﻥ ﻧﺎﺯﻝ ﻛﺮﺩ‪ ،‬ﻭﻟﻰ ﻋﻠﻤﺎء ﻣﺘﻌﺼﺐ ﺷﻮﺭﺵ ﻧﻤﻮﺩﻩ ﺑﺎ ﺗﻮﺳﻞ ﺑﻪ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺧﺎﺭﺟﻰ ﻣﻘ ﻴﻢ‬ ‫ﺍﻳﺮﺍﻥ ﺷﺎﻩ ﺭﺍ ﻭﺍﺩﺍﺭ ﻛﺮﺩﻧﺪ ﻛﻪ ﺑﺎﺏ ﺭﺍ ﺍﻋﺪﺍﻡ ﻧﻤﺎﻳ ﺪ«‬

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‫ﻫﻤﭽﻨ ﻴﻦ ﺩﻻﺭﺍﻡ ﻣﺸﻬﻮﺭﻯ ﻣﻰ ﻧﻮﻳﺴﺪ‪» :‬ﺭﻓﺮﻡ‬

‫ﺍﺻﻴﻞ ﻣﺬﻫﺒﻰ ﺑﻌﻨﻮﺍﻥ ﻳﮏ ﺍﻧﻘﻼﺏ ﻓﻠﺴﻔﻰ ﻣﻰ ﺗﻮﺍﻧﺪ ﺭﺍﻫﮕﺸﺎﻯ ﭘﻴﺸﺮﻭﺗﺮﻳﻦ ﺟﻨﺎﺡ ﺟﺎﻣﻌﻪ ﺩﺭ ﺭﺍﻩ‬ ‫ﺩﺍﻣﻦ ﺯﺩﻥ ﺑﻪ ﺗﺤﻮﻻﺕ ﻋﻤﻴﻖ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺎﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺩﻳﺪﮔﺎﻩ ﺑﺮﺁﻣﺪﻥ ﭘﺮﺗﺴﺘﺎﻧﺘﺴﻴﻢ ﺩﺭ ﻗﺮﻥ ﺷﺎﻧﺰﺩﻫﻢ‬ ‫ﺭﺍ ﺑﺪﺭﺳﺘﻰ ﺁﻏﺎﺯ ﻋﺼﺮ ﺭﻭﺷﻨﮕﺮﻯ ﺍﺭﻭﭘﺎﺋﻰ ﺍﺭﺯﻳﺎﺑﻰ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﻭ ﺩﺭﺳﺖ ﺍﺯ ﻫﻤﻴﻦ ﺟﻨﺒﻪ‪ ،‬ﺟﻨﺒﺶ ﺳﺮﺍﭘﺎ‬ ‫ﻣﺬﻫﺒﻰ ﺑﺎﺑﻰ ﻣﻴﺘﻮﺍﻧﺴﺖ ﺍﻳﺮﺍﻥ ﺭﺍ ﺩﺭ ﻣﺴﻴﺮ ﻫﻤﺎﻥ ﺗﺤﻮﻻﺗﻰ ﻗﺮﺍﺭ ﺩﻫﺪ ﮐﻪ ﺍﺭﻭﭘﺎ ﭘﺸﺖ ﺳﺮﮔﺬﺍﺭﺩﻩ‬ ‫ﺍﺳﺖ ‪«.‬‬

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‫ﺍﻳﺮﺍﻥ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﻳﻌﻨﻰ ﺍﻭﺍﺳﻂ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﻣ ﻴﻼﺩﻯ‪ ،‬ﺩﺭ ﻧﻬﺎ ﻳﺖ ﻋﻘﺐ ﻣﺎﻧﺪﮔ ﻰ ﻭ‬ ‫ﺍﻧﺤﻄﺎﻁ ﺑﻪ ﺳﺮ ﻣﻰ ﺑﺮﺩ‪ .‬ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺩﺭ ﺁﻥ ﺍ ﻳﺎﻡ » ﺍﻓﻖ ﺍﻳﺮﺍﻥ ﺑﺴﻴ ﺎﺭ ﺗﺎﺭﻳﻚ ﺑﻮﺩ ﻭ‬ ‫ﺟﻮﻻﻧﮕﺎﻩ ﺗﺮﻙ ﻭ ﺗﺎﺟﻴ ﻚ؛ ﻭ ﻓﺎﺭﺳﻴ ﺎﻥ ﺭﺍ ﺑﻨ ﻴﺎﺩ ﺑﺮ ﺑﺎﺩ ﻭ ﺑﻨﻴ ﺎﻥ ﻭﻳﺮﺍﻥ ‪«.‬‬

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‫ﻧﺎﺩﺍﻧﻰ ﻭ ﺗﻌﺼﺒﺎﺕ ﻭ ﺧﺮﺍﻓﺎﺕ‬

‫ﻭ ﻓﻘﺮ ﻭ ﺑﺪﺑﺨﺘﻰ ﺭﻋﺎﻳﺎ ﻭ ﺍﺳﺘﺒﺪﺍﺩ ﻭ ﻏﻔﻠﺖ ﺩﺳﺘﮕﺎﻩ ﺳﻠﻄﻨﺖ ﺑﻪ ﺣﺪﻯ ﺑﻮﺩ ﻛﻪ ﻧﻪ ﺍﺯ ﭼﺸﻢ ﻣﺴﺘﺸﺮﻗ ﻴﻦ‬ ‫ﺩﻭﺭ ﻣﺎﻧﺪ ﻭ ﻧﻪ ﺍﺯ ﭼﺸﻢ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻭ ﻧﻮ ﻳﺴﻨﺪﮔﺎﻥ ﺍﻳﺮﺍﻧﻰ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﺍﻭﺿﺎﻋﻰ ﻫﺪﻑ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ‬


‫ﻣﺨﺘﺼﺮﻯ ﺍﺯ ﺗﺎﺭﻳﺦ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ‬

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‫ﺑﺎﺏ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺁﻥ ﻧﺎﺩﺍﻧﻰ ﻭ ﺧﺮﺍﻓﺎﺕ ﻭ ﺗﻘﺎﻟﻴﺪ ﭘﻮﺳ ﻴﺪﻩ ﺭﺍ ﺍﺯ ﻣﻴ ﺎﻥ ﺑﺮﺩﺍﺭﺩ ﻭ ﺍﻓﻜﺎﺭ ﻭ ﻗﻠﻮﺏ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ‬ ‫ﺑﺮﺍﻯ ﻇﻬﻮﺭ ﺩﻳﮕﺮﻯ ﻛﻪ ﺑﻪ ﻣﺮﺍﺗﺐ ﻋﻈﻴﻤﺘﺮ ﺍﺯ ﻇﻬﻮﺭ ﺑﺎﺑﻰ ﻭ ﻇﻬﻮﺭﺍﺕ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﺑﻮﺩ ﻭ ﻣﻘﺪﺭ ﺑﻮﺩ ﺟﻬﺎﻥ‬ ‫ﺭﺍ ﺑﻪ ﺩﻭﺭﺍﻥ ﺑﻠﻮﻍ ﻭ ﺻﻠﺢ ﻭ ﻭﺣﺪﺕ ﺑﺮﺳﺎﻧﺪ ﺁﻣﺎﺩﻩ ﺳﺎﺯﺩ‪ .‬ﺑﻨﺎﺑﺮﺍ ﻳﻦ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺣﻜﺎﻡ ﻭ ﺗﻌﺎﻟﻴﻤ ﻰ‬ ‫ﻧﺎﺯﻝ ﻧﻔﺮﻣﻮﺩﻧﺪ ﻛﻪ ﺑﺮﺍﻯ ﻣﺪﺗﻰ ﻃﻮﻻﻧﻰ ﻗﺎﺑﻞ ﺍﺟﺮﺍ ﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﻋﻤﺪﴽ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﻜﺎﻣﻰ ﺷﺪﻳﺪ ﻭﺿﻊ‬ ‫ﻓﺮﻣﻮﺩﻧﺪ ﻛﻪ ﻫﺪﻑ ﺍﺯ ﺁﻧﻬﺎ ﻓﻘﻂ ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﻥ ﺗﻘﺎﻟ ﻴﺪ ﻭ ﺧﺮﺍﻓﺎﺕ‪ ،‬ﻭ ﺁﻣﺎﺩﻩ ﻛﺮﺩﻥ ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﻇﻬﻮﺭ‬ ‫ﻣﻮﻋﻮﺩ ﺑﻮﺩ‪ ،‬ﻭ ﺍﺟﺮﺍﻯ ﻫﻤﮥ ﺁﻥ ﺍﺣﻜﺎﻡ ﺭﺍ ﻣﻮﻛﻮﻝ ﺑﻪ ﺗﺄ ﻳﻴﺪ ﻭ ﺗﺼﻮﻳﺐ ﻇﻬﻮﺭ ﺑﻌﺪ ﺍﺯ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺍﺯ‬ ‫ﺟﻤﻠﻪ ﺩﺭ ﺍ ﻳﻦ ﺑﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺩﺭ ﺑﻴ ﺎﻥ ﻫﻴ ﭻ ﺣﺮﻓﻰ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﻣﮕﺮ ﺁﻧﻜﻪ ﻗﺼﺪ ﺷﺪﻩ ﻛﻪ ﺍﻃﺎﻋﺖ‬ ‫ﻛﻨﻨﺪ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍﻪﻠﻟ ﺭﺍ ﻛﻪ ﺍﻭ ﺑﻮﺩﻩ ﻣﻨﺰﻝ ﺑﻴ ﺎﻥ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﺧﻮﺩ «‬

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‫ﺑﻪ ﻋﻼﻭﻩ‪ ،‬ﺍﻳﺸﺎﻥ ﺩﺭ ﺗﻤﺎﻡ ﺁﺛﺎﺭ ﺧﻮﺩﭼﻨﺎﻥ ﺑﻪ ﺫﻛﺮ ﺁﻥ ﻣﻮﻋﻮﺩ ﻣﻨﺘﻈﺮ ﻛﻪ ﺑﻘﻴﺔ ﺍﻪﻠﻟ ﻳﺎ‬ ‫ﻈﻬﺮﻩ ﺍﻪﻠﻟ )ﻳﻌﻨﻰ ﻛﺴﻰ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ ﻛﺮﺩ( ﻳﺎ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻧﺎﻣﻴﺪﻧﺪ ﭘﺮﺩﺍﺧﺘﻨﺪﻛﻪ ﺟﺎ ﻯ‬ ‫َﻣﻦ ﻳ ْ ِ ُ ُ‬

‫ﻫﻴﭽﮕﻮﻧﻪ ﺷﻚ ﻭﺷﺒﻬﻪ ﺍﻯ ﺑﺎﻗﻰ ﻧﮕﺬﺍﺷﺘﻨﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻌﺪﻫﺎﺩﺭﺍﻳﻦ ﺧﺼﻮﺹ‬ ‫ﻓﺮﻣﻮﺩﻧﺪ‪» ،‬ﺩﺭ ﻫ ﻴﭻ ﻋﺼﺮ ﻭ ﻋﻬﺪﻯ ﻇﻬﻮﺭ ﻗﺒﻞ ﺑﻪ ﺍﻳﻦ ﺗﻔﺼﻴﻞ ﻭ ﺗﺼﺮﻳﺢ ﻇﻬﻮﺭ ﺑﻌﺪ ﺭﺍ ﺫﻛﺮ ﻧﻨﻤﻮﺩﻩ‪« .‬‬

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‫ﺑﻪ ﻫﻤﻴﻦ ﺗﺮﺗﻴﺐ ﺻﺮﻳﺤﴼ ﺍﻋﻼﻥ ﻓﺮﻣﻮﺩﻧﺪ ﻛﻪ ﭼﻮﻥ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ ﺩﺭ ﺳﺎﻝ ﻧﻬﻢ ﺍﺯ ﻇﻬﻮﺭ ﺍ ﻳ ﺸﺎﻥ‪ ،‬ﻳﻌﻨ ﻰ‬ ‫ﺳﺎﻝ ‪ ۱۲۶۹‬ﻫﺠﺮﻯ ﻗﻤﺮ ﻯ‪ ،‬ﻭﺍﻗﻊ ﺧﻮﺍﻫﺪ ﺷﺪ ﺫﻛﺮ ﻯ ﺍﺯ ﺟﺎﻧﺸﻴ ﻨﻰ ﻭ ﻭﺻﺎﻳﺖ ﻧﺨﻮﺍﻫﻨﺪ ﻓﺮﻣﻮﺩ)ﺑﺎﺏ‬ ‫‪ ۱۴‬ﺍﺯﻭﺍﺣﺪ‪ ۶‬ﻛﺘﺎﺏ » ﺑﻴ ﺎﻥ ﻓﺎﺭﺳ ﻰ« (‪ ،‬ﻭ ﺍﺯ ﭘﻴ ﺮﻭﺍﻥ ﺧﻮﺩ ﺧﻮﺍﺳﺘﻨﺪ ﺑﻪ ﻣﺤﺾ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ ﺑﺪﻭﻥ ﭼﻮﻥ‬ ‫ﻭ ﭼﺮﺍ ﺑﻪ ﺍﻭ ﺍﻳﻤﺎﻥ ﺁﻭﺭﻧﺪ ﻭ ﺑﻪ ﻳﺎﺭﻯ ﺍﺵ ﻗ ﻴﺎﻡ ﻧﻤﺎﻳ ﻨﺪﺗﺎﺑﻪ ﻭﺍﺳﻄﮥﻫﺪﺍ ﻳﺎﺕ ﻭﺗﻌﺎﻟ ﻴﻢ ﻭﺩﺳﺘﻮﺭﺍﺕ ﺍﻭ‪،‬‬ ‫ﻣﻠﻜﻮﺕ ﺧﺪﺍ ﺩﺭ ﺯﻣ ﻴﻦ ﺗﺄﺳﻴﺲ ﻳﺎﺑﺪ ﻭ ﺟﻬﺎﻥ ﺑﻪ » ﻋﺼﺮﻃﻼﺋﻰ ﺑﻠﻮﻍ« ﻭ » ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧ ﻰ« ﻭ‬ ‫ﺍﺳﺘﻘﺮﺍﺭ »ﺗﻤﺪﻥ ﻭ ﻣﺪﻧﻴﺖ ﺍﻟﻬِﻰ « ﺧﻮﺩ ﻭﺍﺭﺩ ﺷﻮﺩ ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭﻛﺘﺎﺏ ﺑﻴ ﺎﻥ ﻓﺎﺭﺳﻰ‪ ،‬ﺑﺎﺏ‪ ،۱۳‬ﺍﺯ‬

‫ﻛﻞ ِﻣﺎ َﻋﻠَ ﻰ ﺍﻻﺭﺽ )ﻫﻤﮥﺯﻣﻴﻨ ﻴﺎﻥ ( ﺭﺍ ﻗﻄﻌﻪ ءﺍﺯ‬ ‫ﻭﺍﺣﺪ‪ ،۳‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﻣﻦ ﻳﻈﻬﺮﻩ ﺍﻪﻠﻟ‪...‬ﺁﺧﺮ‪ّ ،‬‬ ‫ﻋﻼﻣﺄ ُ ْ َ ِ‬ ‫ﻣﻘﺘﺪﺭﺃ َﻗﺪﻳﺮﺃ ‪«.‬‬ ‫ﺍﻧﻪ‬ ‫ﻛﺎﻥ ّ‬ ‫َ‬ ‫ﺭﺿﻮﺍﻥ ِﺍﻋﻈﻢ )ﻋﻈ ﻴﻢ ﺗﺮ ﻳﻦ ﺑﻬﺸﺖ (ﺧﻮﺍﻫﺪ ﻓﺮﻣﻮﺩ‪ُ ّ ٕ .‬‬

‫ﺍﺯ ﺟﻤﻠﻪ ﺁﻳﺎﺕ ﻓﺮﺍﻭﺍﻧ ﻰ ﻛﻪ ﮔﻮﻳ ﺎﻯ ﺣﻘﺎ ﻳﻖ ﻓﻮﻕ ﺍﺳﺖ ﻭﺻﺮ ﻳﺤﺄ ﺑﻪ ﻧﺎﻡ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍﻪﻠﻟ ﻭ ﺗﺎﺭ ﻳ ﺦ‬

‫ﻓﻮﻕ ﻛﻞ ﺑﻬﺎء«‪»٢١‬ﻭ ﻓﻰ ِ‬ ‫ﺍﻟﺘﺴﻊ ﺍﻧﺘﻢ‬ ‫ﺍﻥ ﺑﻬﺎَء ﻣﻦ ﻳﻈﻬﺮﻩ ﺍﻪﻠﻟ‬ ‫ﻇﻬﻮﺭ ﺍﻭ ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ‪ ،‬ﭼﻨ ﻴﻦ ﺍﺳﺖ‪ » :‬‬ ‫َ‬ ‫ﺳﻨﺔ ّ‬ ‫ﻛﻞ ﺧﻴﺮ ٍ ُﺗﺪﺭﻛﻮﻥ«‬ ‫ّ‬

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‫»ﺍﺻﺒﺮ ﺣﺘﻰ ﺗﻘﻀﻰ ﻋﻦ ﺍﻟﺒﻴ ﺎﻥ ﺗﺴﻌﻪ ﻓﺎﺫﺍ ﻗﻞ ﻓﺘﺒﺎﺭﻙ ﺍﻪﻠﻟ ﺍﺣﺴﻦ ﺍﻟﻤﺒﺪﻋﻴﻦ«‬

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‫ﺗﺮﺯﻗﻮﻥ ‪ «.‬ﻭﺣﺘﻰ ﺩﺭﻛﺘﺎﺏ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺑﻪ ﻧﻈﻤﻰ ﻛﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬ ‫»ﻭﻓﻰ ِ ّ‬ ‫ﺳﻨﺔﺍﻟﺘﺴﻊ ﺃﻧﺘﻢ ﺑﻠﻘﺎءﺍﻪﻠﻟ ُ ْ َ‬

‫)ﻣﻦ ﻳﻈﻬﺮﻩ ﺍﻪﻠﻟ( ﺑﺮﺍﻯ ﺗﺤﻘﻖ »ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧ ﻰ « ِﻣﮋﺩﻩ ﺩﺍﺩﻩ ﺷﺪﻩ ﺗﻮﺳﻂ ﺍﻧﺒﻴﺎءﻭﺣﻀﺮﺕ ﺑﺎﺏ‪،‬‬

‫ﻧﻈﻢ ِﺑﻬﺎءﺍﻪﻠﻟ‬ ‫ﻨﻈﺮ ٕﺍﻟﻰ َ ْ‬ ‫ﻟﻤﻦ ﻳ ْ ُ ُ‬ ‫ﺗﺸﺮ ﻳﻊ ﻭﺗﺄﺳﻴﺲ ﺧﻮﺍﻫﻨﺪ ﻓﺮﻣﻮﺩ‪ ،‬ﭼﻨ ﻴﻦ ﺍﺷﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﻃﻮﺑﻰ ِ َ‬

‫ﺭﺑﻪ « )ﻣﻀﻤﻮﻥ‪ :‬ﺧﻮﺷﺎ ﺑﻪ ﺣﺎﻝ ﻛﺴﻰ ﻛﻪ ﻧﻈﻢ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺑﺒﻴﻨﺪ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ ﺭﺍ ﺷﻜﺮ‬ ‫ﺸﻜﺮ َ ‪ُ ‬‬ ‫َﻭ ﻳ ْ ُ ُ‬ ‫ﻧﻤﺎﻳ ﺪ«‪.‬‬


‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

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‫ﺍﻣﺎ ﺩﻭﻣﻴﻦ ﻧﻔﺲ ﻣﻘﺪﺱ ﺍﺯ ﺩﻭ ﻣﻮﻋﻮﺩ ﻛﻞ ﺍﺩﻳﺎﻥ ﻧﺎﻣﺸﺎﻥ ﻣﻴﺮﺯﺍ ﺣﺴﻴ ﻨﻌﻠﻰ ﺑﻮﺩ ﻭ ﺩﺭ ﺩﻭﻡ‬ ‫ﻣﺤﺮﻡ ﺳﺎﻝ ‪ ۱۲۳۳‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ۱۸۱۷‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﺷﻬﺮ ﻃﻬﺮﺍﻥ ﻣﺘﻮﻟﺪ ﺷﺪﻧﺪ‪ .‬ﭘﺪﺭ ﺍﻳﺸﺎﻥ ﻣﻴﺮﺯﺍ‬ ‫ﻋﺒﺎﺱ ﻣﻌﺮﻭﻑ ﺑﻪ ﻣﻴﺮﺯﺍ ﺑﺰﺭﮒ ﻧﻮﺭﻯ ﺍﺯ ﺭﺟﺎﻝ ﺩﻭﻟﺘﻰ ﺑﻮﺩ ﻭ ﺩﺭ ﺩﺭﺑﺎﺭ ﻓﺘﺤﻌﻠﻰ ﺷﺎﻩ ﻣﻘﺎﻡ ﻭﺯﺍﺭﺕ‬ ‫ﺩﺍﺷﺖ‪ .‬ﺧﺎﻧﻮﺍﺩﻩ ء ﺍﻳﺸﺎﻥ ﻳﻜﻰ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﻭ ﻣﺤﺘﺮﻣﺘﺮﻳﻦ ﺧﺎﻧﺪﺍﻧﻬﺎﻯ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺑﻮﺩ ﻭ ﻧﺴﺐ ﺍﻳﺸﺎﻥ ﺑﻪ‬ ‫ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻳﺰﺩﮔﺮﺩ ﺳﻮﻡ ﻣﻰ ﺭﺳﻴﺪ‪ .‬ﺍﻳﺸﺎﻥ ﺩﺭ ﺳﻦ ‪ ۲۷‬ﺳﺎﻟﮕﻰ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﮔﺮﻭﻳﺪﻧﺪ‪-‬‬ ‫ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺣﻀﺮﺕ ﻣﺴ ﻴﺢ ﻗﺒﻞ ﺍﺯ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺧﻮﺩ ﺑﻪ ﺣﻀﺮﺕ ﻳﺤ ﻴﻰ ﺑﻦ ﺯﻛﺮﻳﺎ ﮔﺮﻭﻳﺪﻧﺪ‪ -‬ﻭﺩﺭ ﺩﻭﺭﮤ‬ ‫ﻧﻪ ﺳﺎﻟﮥ ﺩ ﻳﺎﻧﺖ ﺑﺎﺑﻰ ﺑﺎ ﻧﻬﺎ ﻳﺖ ﻓﺪﺍﻛﺎﺭﻯ ﻭ ﺷﺠﺎﻋﺖ ﺑﻪ ﺗﺒﻠ ﻴﻎ ﺍ ﻳﻦ ﺩ ﻳﻦ ﻭ ﻛﻤﻚ ﺑﻪ ﭘﻴ ﺮﻭﺍﻥ ﺣﻀﺮﺕ‬ ‫ﺑﺎﺏ ﻗ ﻴﺎﻡ ﻧﻤﻮﺩﻧﺪ ﻭ ﺩﺭ ﺍ ﻳﻦ ﺭﺍﻩ ﻣﻮﺭﺩ ﺿﺮﺏ ﻭ ﺣﺒﺲ ﻭ ﺗﺒﻌﻴﺪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻧﻪ ﺳﺎﻝ ﺑﺎ ﺁﻧﻜﻪ‬ ‫ﻋﻤﻼ ﺩﺭ ﻏﻴ ﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ ﻛﻪ ﺩﺍﺋﻤﴼ ﺩﺭ ﺯﻧﺪﺍﻥ ﻭ ﺗﺒﻌﻴﺪ ﺑﻪ‬ ‫ﻛﺴﻰ ﺍﺯ ﻣﻘﺎﻡ ﺣﻘ ﻴﻘﻰ ﺍ ﻳﺸﺎﻥ ﺁﮔﺎﻩ ﻧﺒﻮﺩ‬ ‫ً‬

‫ﺳﺮ ﻣﻰ ﺑﺮﺩﻧﺪ ﻳﺎﺭ ﻭ ﻳﺎﻭﺭ ﺑﺎﺑﻴ ﺎﻥ ﺑﻮﺩﻧﺪ ‪.‬‬

‫ﺩﺭ ﺍﻭﺍﺧﺮ ﻫﺸﺘﻤ ﻴﻦ ﺳﺎﻝ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﭼﻨﺪ ﻧﻔﺮ ﺑﺎﺑﻰ ﻛﻪ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ‬ ‫ﺑﻪ ﺷﺪﺕ ﻏﻤﮕﻴﻦ ﻭ ﻧﺎﺭﺍﺣﺖ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺭﺍ ﻣﺴﺆﻭﻝ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ‬ ‫ﭘﻴ ﺮﻭﺍﻧﺸﺎﻥ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪﺑﺪﻭﻥ ﻣﺸﻮﺭﺕ‪ ،‬ﺍﻭ ﺭﺍ ﻣﻮﺭﺩ ﺳﻮء ﻗﺼﺪ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪ ،‬ﺍﻣﺎ ﭼﻮﻥ ﺍﺯ ﮔﻠﻮﻟﻪ ﻫﺎ ﻯ‬ ‫ﻭﺍﻗﻌﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻜﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻣﻮﻓﻖ ﻧﺸﺪﻧﺪ‪.‬ﮔﺮﭼﻪ ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺩﺭ ﺍﻳﻦ ﻣﺎﺟﺮﺍ ﻛﺸﺘﻪ ﻧﺸﺪ‪ ،‬ﺍﻣﺎﺍ ﻳﻦ‬ ‫ﻭﺍﻗﻌﻪ ﺳﺒﺐ ﺷﺪﻛﻪ ﻛﺸﺘﺎﺭ ﺑﺎﺑ ﻴﺎﻥ ﺑ ﻴﺶ ﺍﺯ ﭘﻴﺶ ﮔﺴﺘﺮﺵ ﻳﺎﺑﺪ‪ ،‬ﻭﺩﺭ ﻫﻤﻴﻦ ﺟﺮﻳ ﺎﻥ ﺑﻮﺩ ﻛﻪ ﺣﻀﺮﺕ‬ ‫ﺑﻬﺎءﺍﻪﻠﻟ ﻣﺪﺕ ﭼﻬﺎﺭ ﻣﺎﻩ ﺩﺭ ﺯﻧﺪﺍﻥ ﺳﻴﺎﻩ ﭼﺎﻝ ﻃﻬﺮﺍﻥ ﺯﻧﺪﺍﻧﻰ ﺷﺪﻧﺪ‪ .‬ﺩﺭ ﻫﻤﻴﻦ ﺳﻴﺎﻩ ﭼﺎﻝ ﺑﻮﺩ ﻛﻪ ﺑﺮﺍ ﻯ‬ ‫ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﻭﺣﻰ ﺍﻟﻬﻰ ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﺷﺪ‪ .‬ﺍﻳﺸﺎﻥ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺑﻰ ﮔﻨﺎﻫ ﻴﺸﺎﻥ ﺩﺭ ﺍ ﻳﻦ ﻣﺎﺟﺮﺍ ﺑﻪ ﺍﺛﺒﺎﺕ‬ ‫ﺭﺳﻴﺪ ﺍﺯ ﺯﻧﺪﺍﻥ ﺁﺯﺍﺩ‪ ،‬ﻭﻟﻰ ﺑﻪ ﺑﻐﺪﺍﺩ ﺗﺒﻌﻴﺪ ﺷﺪﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﺷﺎﻩ ﻭ ﺍﻃﺮﺍﻓ ﻴﺎﻥ ﺍﻭ ﻓﻜﺮ ﻣﻰ ﻛﺮﺩﻧﺪ ﻛﻪ ﺑﺎ ﺧﺮﻭﺝ‬ ‫ﺍﻳﺸﺎﻥ ﺍﺯ ﺍﻳﺮﺍﻥ ﺷﻌﻠﮥ ﺩﻳﺎﻧﺖ ﺟﺪﻳ ﺪ ﺧﺎﻣﻮﺵ ﺧﻮﺍﻫﺪ ﺷﺪ؛ﺍﻣﺎ ﭼﻨﻴﻦ ﻧﺸﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻣﺪﺕ‬ ‫ﺳﺎﻟﻬﺎﻯ ‪ ۱۲۶۹‬ﺗﺎ ‪ ۱۲۷۹‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﻛﻪ ﺩﺭ ﺑﻐﺪﺍﺩ ﺍﻗﺎﻣﺖ ﺩﺍﺷﺘﻨﺪ ﺑﻪ ﺗﺪﺭﻳﺞ ﺟﺎﻣﻌﮥ ﺑﺎﺑﻰ ﺭﺍ ﻛﻪ‬ ‫ﭘﺮﻳﺸﺎﻥ ﻭ ﺳﺮﮔﺮﺩﺍﻥ ﻭ ﺍﺯ ﺗﻌﺎﻟ ﻴﻢ ﺣﻀﺮﺕ ﺑﺎﺏ ﻏﺎﻓﻞ ﻭ ﺭﻭﮔﺮﺩﺍﻥ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻣﺠﺪﺩﴽ ﺗﺮﺑﻴﺖ ﻓﺮﻣﻮﺩﻧﺪ ﻭ‬ ‫ﺭﻭﺣﻰ ﺟﺪﻳﺪ ﺩﺭ ﻛﺎﻟﺒﺪ ﺁﻧﺎﻥ ﺩﻣﻴﺪﻧﺪ‪ .‬ﻭﻗﺘﻰ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺍﻳﺮﺍﻥ ﻭ ﻋﺜﻤﺎﻧﻰ )ﻳﻌﻨﻰ ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ ﻭ‬ ‫ﺳﻠﻄﺎﻥ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ( ﻣﺘﻮﺟﻪ ﺷﺪﻧﺪ ﻛﻪ ﺗﺒﻌﻴﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻪ ﺑﻐﺪﺍﺩ ﻧﺘ ﻴﺠﮥ ﻣﻮﺭﺩﻧﻈﺮ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺑﺎﺭ‬ ‫ﻧﻴ ﺎﻭﺭﺩﻩ ﺍﺳﺖ ﻭ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﺭﻭ ﺑﻪ ﭘﻴﺸﺮﻓﺖ ﺍﺳﺖ‪ ،‬ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻨﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺑﻪ ﻣﺤﻞ‬ ‫ﺩﻭﺭﺗﺮﻯ ﺍﺯ ﺍﻳﺮﺍﻥ ﺗﺒﻌﻴﺪ ﻛﻨﻨﺪ ﻭ ﺍﻳﻦ ﺑﺎﺭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺷﻬﺮ ﺍﺳﺘﺎﻧﺒﻮﻝ ﻓﺮﺳﺘﺎﺩﻧﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎء ﺍﻪﻠﻟ ﻫﻨﮕﺎﻡ‬ ‫ﺧﺮﻭﺝ ﺍﺯ ﺑﻐﺪﺍﺩ ﻣﻘﺎﻡ ﺣﻘﻴﻘﻰ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍﻪﻠﻟ ﻭ ﻣﻮﻋﻮﺩ ﺩﻳﺎﻧﺖ ﺑﺎﺑ ﻰ ﻭ ﻫﻤﮥ ﺍﺩﻳﺎﻥ‬ ‫ﻋﻠﻨﴼ ﺍﻋﻼﻡ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺑﻪ ﺗﺪﺭﻳﺞ‪ ،‬ﺗﺎ ﭘﺎﻳ ﺎﻥ ﺯﻧﺪﮔﻰ ﺍ ﻳﺸﺎﻥ ﺩﺭ ﺍﻳﻦ ﻛﺮﮤ ﺧﺎﻛﻰ‪ ،‬ﺍﻛﺜﺮﻳﺖ ﻗﺮﻳ ﺐ ﺑﻪ ﺍﺗﻔﺎﻕ‬ ‫ﺑﺎﺑﻴ ﺎﻥ ﺑﻪ ﺩﻳ ﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻧﺪ‪.‬‬


‫ﻣﺨﺘﺼﺮﻯ ﺍﺯ ﺗﺎﺭﻳﺦ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ‬

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‫ﺑﻪ ﻋﻠﺖ ﺷﻬﺮﺕ ﺭﻭﺯﺍﻓﺰﻭﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻭﺗﻮﺟﻪ ﺍﻓﺮﺍﺩ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻋﻠﻤﺎ ﻭ‬ ‫ﻓﻼﺳﻔﻪ ﻭ ﻋﺮﻓﺎ ﻭ ﺭﺟﺎﻝ ﺳﻴﺎﺳﻰ ﻭ ﻃﺒﻔﺎﺕ ﻣﺨﺘﻠﻒ ﺑﻪ ﺍﻳﻦ ﺩﻳﺎﻧﺖ‪ ،‬ﺩﻭﻟﺘﻬﺎﻯ ﺍﻳﺮﺍﻥ ﻭ ﻋﺜﻤﺎﻧﻰ ﺣﻀﺮﺕ‬ ‫ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺍﺯ ﺍﺳﻼﻣﺒﻮﻝ ﺑﻪ ﺍﺩﺭﻧﻪ ﻭ ﺍﺯ ﺍﺩﺭﻧﻪ ﺑﻪ ﻋﻜﺎ ﻛﻪ ﺩﻭﺭﺗﺮﻳﻦ ﻭ ﺑﺪﺁﺏ ﻭ ﻫﻮﺍﺗﺮﻳﻦ ﻧﻘﺎﻁ ﺗﺤﺖ‬ ‫ﺣﻜﻮﻣﺖ ﻋﺜﻤﺎﻧﻰ ﺑﻮﺩ ﺗﺒﻌﻴﺪ ﻛﺮﺩﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺑﻪ ﺯﻧﺪﺍﻥ ﺍﺑﺪ ﻣﺤﻜﻮﻡ ﺳﺎﺧﺘﻨﺪ ﺗﺎ ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﺩ ﺍﺯ‬ ‫ﺭﺷﺪ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺟﻠﻮﮔﻴﺮﻯ ﻭ ﺁﻥ ﺭﺍ ﻧﺎﺑﻮﺩ ﻛﻨﻨﺪ‪ ،‬ﺍﻣﺎ ﺑﺮﻋﻜﺲ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺘﻨﺪ ﻭ ﺭﻭﺯ ﺑﻪ ﺭﻭﺯ ﺑﺮ ﺷﻬﺮﺕ ﻭ‬ ‫ﻣﺤﺒﻮﺑﻴﺖ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﻓﺰﻭﺩﻩ ﺷﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻣﺪﺕ ﭼﻬﻞ ﺳﺎﻝ ﺗﺒﻌﻴﺪ ﻭ ﺯﻧﺪﺍﻥ ﻭ ﺑﺎ ﺗﺤﻤﻞ‬ ‫ﺑﻼﻫﺎ ﻭ ﺳﺨﺘﻰ ﻫﺎﻳﻰ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ‪ ،‬ﺑﺪﻭﻥ ﺑﺮﺧﻮﺭﺩﺍﺭﻯ ﺍﺯ ﺗﺤﺼﻴﻼﺕ ﻋﺎﻟﻴﻪ‪ ،‬ﺁﺛﺎﺭ ﻓﺮﺍﻭﺍﻧﻰ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ‬ ‫ﺧﻄﺎﺏ ﺑﻪ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻛﺸﻮﺭﻫﺎ‪ ،‬ﺭﺅﺳﺎﻯ ﺍﺩﻳﺎﻥ ﻣﺨﺘﻠﻒ‪ ،‬ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﻣﺘﻔﻜﺮﺍﻥ ﻭ ﺑﺰﺭﮔﺎﻥ ﺟﻬﺎﻥ‪ ،‬ﻭ‬ ‫ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻓﺮﺍﺩ ﻋﺎﺩﻯ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻧﺪ ﻛﻪ ﺗﻌﺪﺍﺩ ﺁﻧﻬﺎ ﺑﻪ ﺣﺪﻭﺩ ﻳﻜﺼﺪ ﺟﻠﺪ ﻣﻰ ﺭﺳﺪ‪ .‬ﺑﻌﻀﻰ ﺍﺯ‬ ‫ﻣﻬﻤﺘﺮﻳﻦ ﺍﻳﻦ ﺁﺛﺎﺭ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪ :‬ﻛﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺍﻡ ﺍﻟﻜﺘﺎﺏ ﺩﻭﺭ ﺑﻬﺎﺋﻰ‪ ،‬ﻛﻪ ﺑﻴﺸﺘﺮ ﺍﺣﻜﺎﻡ‬ ‫ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺩﺭ ﺁﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ؛ ﻛﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ‪ ،‬ﻛﻪ ﺩﺭ ﺗﻔﺴﻴﺮ ﺁﻳﺎﺕ ﻛﺘﺐ ﻣﻘﺪﺳﮥ‬ ‫ﻗﺒﻞ‪ ،‬ﺑﻪ ﺧﺼﻮﺹ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﻭ ﺍﻧﺠﻴﻞ ﺟﻠﻴﻞ‪ ،‬ﻭ ﺍﺛﺒﺎﺕ ﺣﻘﺎﻧﻴﺖ ﻇﻬﻮﺭ ﺟﺪﻳﺪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ؛‬ ‫ﺍﻟﻮﺍﺡ ﻣﺘﻌﺪﺩﻯ ﺧﻄﺎﺏ ﺑﻪ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺑﺰﺭﮒ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﺍﺯﺟﻤﻠﻪ ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ‪ ،‬ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺳﻠﻄﺎﻥ‬ ‫ﻋﺜﻤﺎﻧﻰ‪ ،‬ﻧﺎﭘﻠﺌﻮﻥ ﺳﻮﻡ ﺍﻣﭙﺮﺍﻃﻮﺭ ﻓﺮﺍﻧﺴﻪ‪ ،‬ﻧﻴﻜﻼﻯ ﺩﻭﻡ ﺗﺰﺍﺭ ﺭﻭﺳﻴﻪ‪ ،‬ﻭﻳﻠﻬﻠﻢ ﺍﻭﻝ ﺍﻣﭙﺮﺍﻃﻮﺭ ﺁﻟﻤﺎﻥ‪،‬‬ ‫ﻭﻳﻜﺘﻮﺭﻳﺎ ﻣﻠﻜﮥ ﺍﻧﮕﻠﺴﺘﺎﻥ ﻭ ﭘﺎﭖ ﭘﻰ ﻧﻬﻢ‪ ،‬ﻛﻪ ﺩﺭ ﻫﻤﮥ ﺍﻳﻦ ﺍﻟﻮﺍﺡ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﻇﻬﻮﺭ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﻣﻄﻠﻊ‬ ‫ﻓﺮﻣﻮﺩﻩ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﻭ ﺑﺮﻗﺮﺍﺭﻯ ﺻﻠﺢ ﻭ ﻭﺣﺪﺕ ﺩﻋﻮﺕ ﻛﺮﺩﻩ ﺍﻧﺪ؛ ﻛﻠﻤﺎﺕ ﻣﻜﻨﻮﻧﻪ ﻛﻪ‬ ‫ﻣﺨﺰﻥ ﺗﻌﺎﻟﻴﻢ ﺍﺧﻼﻗﻰ ﻭ ﻋﺮﻓﺎﻧﻰ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﺳﺖ؛ ﻭ ﺁﺛﺎﺭ ﺩﻳﮕﺮﻯ ﻣﺎﻧﻨﺪ ﻫﻔﺖ ﻭﺍﺩﻯ‪،‬‬ ‫ﭼﻬﺎﺭﻭﺍﺩﻯ‪ ،‬ﺟﻮﺍﻫﺮﺍﻻﺳﺮﺍﺭ‪ ،‬ﻟﻮﺡ ﺧﻄﺎﺏ ﺑﻪ ﺷﻴﺦ ﻧﺠﻔﻰ‪ ،‬ﺍﺷﺮﺍﻗﺎﺕ‪ ،‬ﺑﺸﺎﺭﺍﺕ‪ ،‬ﻭ ﺩﻫﻬﺎ ﻟﻮﺡ ﻭ ﺍﺛﺮ‬ ‫ﺩﻳﮕﺮ ﻛﻪ ﺍﻟﺤﻤﺪﻪﻠﻟ ﺩﺭ ﺩﺳﺘﺮﺱ ﻋﻤﻮﻡ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻭﺻﻴﺖ ﻧﺎﻣﮥ ﺧﻮﺩ‪ ،‬ﻛﻪ ﺑﻪ ﻛﺘﺎﺏ ﻋﻬﺪﻯ ﻣﺸﻬﻮﺭ ﺍﺳﺖ‪ ،‬ﻫﺪﻑ ﺍﺻﻠﻰ ﺍﺯ‬ ‫ﻇﻬﻮﺭ ﺧﻮﺩ ﺭﺍ ﭼﻨﻴﻦ ﺑﻴﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﺍﺯ ﺣﻤﻞ ﺷﺪﺍﻳﺪ ﻭ ﺑﻼﻳﺎ ﻭ ﺍﻧﺰﺍﻝ ﺁﻳﺎﺕ ﻭ‬ ‫ﺍﻇﻬﺎﺭ ﺑﻴﻨﺎﺕ ﺍﺧﻤﺎﺩ ﻧﺎﺭ ﺿﻐﻴﻨﻪ ﻭ ﺑﻐﻀﺎ ﺑﻮﺩﻩ ﻛﻪ ﺷﺎﻳﺪ ﺁﻓﺎﻕ ﺍﻓﺌﺪﮤ ﺍﻫﻞ ﻋﺎﻟﻢ ﺑﻪ ﻧﻮﺭ ﺍﺗﻔﺎﻕ ﻣﻨﻮﺭ ﮔﺮﺩﺩ‬ ‫‪٢٤‬‬

‫ﻭ ﺑﻪ ﺁﺳﺎﻳﺶ ﺣﻘﻴﻘﻰ ﻓﺎﺋﺰ ﮔﺮﺩﺩ‪«.‬‬

‫ﻭ ﺩﺭ ﺑﻴﺎﻧﻰ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺣﻖ ﺟﻞ ﺟﻼﻟﻪ ﺍﺯ ﺑﺮﺍﻯ ﻇﻬﻮﺭ‬

‫ﺟﻮﺍﻫﺮ ﻣﻌﺎﻧﻰ ﺍﺯ ﻣﻌﺪﻥ ﺍﻧﺴﺎﻧﻰ ﺁﻣﺪﻩ‪ .‬ﺍﻟﻴﻮﻡ ﺩﻳﻦ ﺍﻪﻠﻟ ﻭ ﻣﺬﻫﺐ ﺍﻪﻠﻟ ﺁﻧﻜﻪ ﻣﺬﺍﻫﺐ ﻣﺨﺘﻠﻔﻪ ﻭ ﺳﺒﻞ‬ ‫ﻣﺘﻌﺪﺩﻩ ﺭﺍ ﺳﺒﺐ ﻭ ﻋﻠﺖ ﺑﻐﻀﺎ ﻧﻨﻤﺎﻳﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺻﻮﻝ ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ﺭﺍﻫﻬﺎﻯ ﻣﺤﻜﻢ ﻣﺘﻴﻦ ﺍﺯ ﻣﻄﻠﻊ ﻭﺍﺣﺪ‬ ‫ﻇﺎﻫﺮ ﻭ ﺍﺯ َﻣﺸﺮﻕ ﻭﺍﺣﺪ ُﻣﺸﺮﻕ ﻭﺍﻳﻦ ﺍﺧﺘﻼﻓﺎﺕ ﻧﻈﺮ ﺑﻪ ﻣﺼﺎﻟﺢ ﻭﻗﺖ ﻭ ﺯﻣﺎﻥ ﻭ ﻗﺮﻭﻥ ﻭ ﺍﻋﺼﺎﺭ ﺑﻮﺩﻩ ‪.‬‬ ‫ﺍﻯ ﺍﻫﻞ ﺑﻬﺎء‪ ،‬ﻛﻤﺮ ﻫﻤﺖ ﺭﺍ ﻣﺤﻜﻢ ﻧﻤﺎﻳﻴﺪ ﻛﻪ ﺷﺎﻳﺪ ﺟﺪﺍﻝ ﻭ ﻧﺰﺍﻉ ﻣﺬﻫﺒﻰ ﺍﺯ ﺑﻴﻦ ﺍﻫﻞ ﻋﺎﻟﻢ ﻣﺮﺗﻔﻊ‬ ‫‪٢٥‬‬

‫ﺷﻮﺩ ﻭ ﻣﺤﻮ ﮔﺮﺩﺩ ﺣﺒﴼ ﻪﻠﻟ ﻭ ﻟﻌﺒﺎﺩﻩ ) ﺑﻪ ﺧﺎﻃﺮ ﻋﺸﻖ ﺑﻪ ﺧﺪﺍ ﻭ ﺑﻨﺪﮔﺎﻧﺶ( ‪«.‬‬


‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

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‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﻋﺎﻟ ﻰ ﺗﺮ ﻳﻦ ﻣﺮﺟﻊ ﺟﺎﻣﻌﮥ ﺟﻬﺎﻧ ﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺩﺭ ﺑﻴ ﺎﻥ ﺍﻫﻤﻴﺖ ﺍﻫﺪﺍﻑ‬ ‫ﻋﺎﻟﻴﮥﻓﻮﻕ ﻭﻧﺤﻮﮤﺭﺳﻴ ﺪﻥ ﺑﻪ ﺁﻥ‪ ،‬ﭼﻨ ﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﻭﻗﺘﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﭘﻴﺎﻡ ﺧﻮﺩ‬ ‫ﻛﺎﻣﻼ ﺑﻪ ﻭﺿﻮﺡ ﻣﺸﺨﺺ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻭﻟﻴﻦ ﻗﺪﻡ ﺿﺮﻭﺭﻯ ﻭ ﺍﺳﺎﺳﻰ ﺑﺮﺍ ﻯ‬ ‫ﺭﺍ ﺑﻪ ﻋﺎﻟﻢ ﺍﻋﻼﻡ ﻓﺮﻣﻮﺩﻧﺪ‬ ‫ً‬ ‫ﺣﺼﻮﻝ ﺻﻠﺢ ﻭ ﺗﺮﻗﻰ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﺗﺤﺎﺩ ﺍﺳﺖ‪ ...‬ﺍﻣﺎ ﺗﺎ ﺍﻳﻦ ﺯﻣﺎﻥ ﺷﻤﺎ ﺍﻛﺜﺮﻣﺮﺩﻡ ﺭﺍ‬

‫ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﻛﻨﻴﺪ ﻛﻪ ﺩﺍﺭﺍﻯ ﻧﻘﻄﻪ ﻧﻈﺮﻯ ﻣﺘﻔﺎﻭﺕ ﻭ ﻣﺘﻀﺎﺩ ﻫﺴﺘﻨﺪ‪ ،‬ﻳ ﻌﻨﻰ ﺁﻧﻬﺎ ﺑﻪ ﺍﺗﺤﺎﺩ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﻫﺪﻓﻰ ﻏﺎﻳﻰ ﻭ ﺗﻘﺮﻳﺒﺎ ً◌ ﻏﻴﺮ ﻗﺎﺑﻞ ﺣﺼﻮﻝ ﻧﮕﺎﻩ ﻣﻰ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﺑﺪﺍﻳﺖ ﺍﻣﺮ ﻧﻈﺮ ﺭﺍ ﺑﺮ ﻣﺪﺍﻭﺍﻯ ﺳﺎ ﻳ ﺮ‬

‫ﺍﻣﺮﺍﺽ ﻧﻮﻉ ﺑﺸﺮ ﻣﺘﻤﺮﻛﺰ ﻣﻰ ﺳﺎﺯﻧﺪ‪ .‬ﺍﮔﺮ ﺁﻧﻬﺎ ﻓﻘﻂ ﺑﺮ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻭﺍﻗﻒ ﺑﻮﺩﻧﺪ‪ ،‬ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺳﺎﻳﺮ‬ ‫ﺍﻣﺮﺍﺽ ﺻﺮﻓﴼ ﻋﻼﺋﻢ ﻣﺨﺘﻠﻒ ﻭ ﻋﻮﺍﺭﺽ ﺟﺎﻧﺒﻰ ﺍﻳﻦ ﺑﻴﻤﺎﺭﻯ ﻋﻤﺪﻩ ﻭ ﺍﺳﺎﺳﻰ ﻳﻌﻨ ﻰ ﺍﺧﺘﻼﻑ ﻭ‬ ‫ﺍﻓﺘﺮﺍﻗﻨﺪ ‪«.‬‬

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‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻓﻘﻂ ﺑﻪ ﺗﻌﻴﻴﻦ ﺍﻫﺪﺍﻑ ﺿﺮﻭﺭﻯ ﺍﻛﺘﻔﺎ ﻧﻔﺮﻣﻮﺩﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﺮﺍﻯ ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺩﺭ‬ ‫ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺁﺳﻤﺎﻧﻰ ﻧﻈﻢ ﺑﺪﻳﻊ ﺟﻬﺎﻧﻰ ﺭﺍ ﻛﻪ ﻭﺳﻴﻠﮥ ﻻﺯﻡ ﻭ ﻛﺎﻓﻰ ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﺗﺪﺭﻳﺠﻰ ﺍﻳﻦ ﺍﻫﺪﺍﻑ‬ ‫ﺍﺳﺖ ﺍﻳﺠﺎﺩ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻳﻌﻨﻰ ﻧﻪ ﺗﻨﻬﺎ ﺍﺻﻮﻝ ﻭ ﺍﺣﻜﺎﻡ ﺍﻳﻦ ﻧﻈﻢ ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻛﻪ ﺩﺭ‬ ‫ﺳﺎﻝ ‪ ۱۸۷۳‬ﻣﻴﻼﺩﻯ ﺩﺭ ﺯﻧﺪﺍﻥ ﻋﻜﺎ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺳﺎﻳﺮ ﺁﺛﺎﺭ ﺧﻮﺩ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺑﻠﻜﻪ‬ ‫ﺗﺄﺳﻴﺲ ﻣﺮﻛﺰﻯ ﺟﻬﺎﻧﻰ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺮﺟﻊ ﻋﺎﻟﻰ ﺍﻳﻦ ﻧﻈﻢ ﻛﻪ ﺩﺭ ﺩﻭﺭ‬ ‫ﺑﻬﺎﺋﻰ ﻣﺴﺆﻭﻝ ﻭﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻻﺯﻡ ﺑﺮ ﻃﺒﻖ ﻣﻘﺘﻀﻴﺎﺕ ﺯﻣﺎﻥ‪ ،‬ﺣﻔﻆ ﻭﺣﺪﺕ ﺟﺎﻣﻌﻪ ﻭ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ‬ ‫ﺍﻧﺸﻌﺎﺏ ﺩﺭ ﺁﻥ‪ ،‬ﻭ ﺍﻧﺠﺎﻡ ﺍﻗﺪﺍﻣﺎﺕ ﺿﺮﻭﺭﻯ ﺟﻬﺖ ﺗﺤﻘﻖ ﺍﻫﺪﺍﻑ ﺩﻳﺎﻧﺖ ﺍﻟﻬﻰ ﺍﺳﺖ‪ ،‬ﭘﻴﺶ ﺑﻴﻨﻰ‬ ‫ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻓﺮﺯﻧﺪ ﺍﺭﺷﺪ ﺧﻮﺩ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺭﺍ ﺑﻪ ﻃﻮﺭ ﺭﺳﻤﻰ ﻭ ﻣﻜﺘﻮﺏ ﻭ ﻣﻮﺛﻖ ﺑﻪ‬ ‫ﻋﻨﻮﺍﻥ ﺟﺎﻧﺸﻴﻦ ﻭ ﻣﺮﻛﺰ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺧﻮﺩ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﻭﻇﻴﻔﮥ ﺗﺒﻴﻴﻦ ﻭ ﺗﺸﺮﻳﺢ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﺭﺍ ﺑﻪ‬ ‫ﺍﻳﺸﺎﻥ ﺳﭙﺮﺩﻧﺪ ﺗﺎ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺭﺍ ﺍﺯ ﺍﻧﺸﻌﺎﺏ ﻭ ﺍﻧﺤﺮﺍﻑ ﺣﻔﻆ ﻓﺮﻣﺎﻳﻨﺪ ‪.‬‬ ‫ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺑﻌﺪ ﺍﺯﻭﻓﺎﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭﺻﻌﻮﺩﺭﻭﺣﺸﺎﻥ ﺑﻪ ﻋﺎﻟﻢ ﺑﺎﻻ ﺩﺭ ﺳﺎﻝ ‪۱۳۰۹‬‬ ‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ۱۸۹۲‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻋﻜﺎ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻫﺪﺍﻳﺖ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ‬ ‫ﮔﺮﻓﺘﻨﺪ‪ .‬ﺍﻳﺸﺎﻥ ﭘﺴﺮ ﺍﺭﺷﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻮﺩﻧﺪ ﻛﻪ ﺩﺭ ﻫﻤﺎﻥ ﺷﺐ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﭘﻨﺠﻢ‬ ‫ﺟﻤﺎﺩﻯ ﺍﻻﻭﻟﻰ ‪ ۱۲۶۰‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻪ ﺩﻧﻴﺎ ﺁﻣﺪﻧﺪ‪ .‬ﺍﺯ ﺩﻭﺭﺍﻥ ﻛﻮﺩﻛﻰ ﺩﺭ ﺑﻼﻳﺎ ﻭ‬ ‫ﻣﺸﻜﻼﺕ ﭘﺪﺭ ﺑﺰﺭﮔﻮﺍﺭ ﺧﻮﺩ ﺷﺮﻳﻚ ﻭ ﺳﻬﻴﻢ ﺑﻮﺩﻧﺪ ﻭ ﻫﻤﺮﺍﻩ ﺑﺎ ﺍﻳﺸﺎﻥ ﺍﺯ ﻃﻬﺮﺍﻥ ﺑﻪ ﺑﻐﺪﺍﺩ ﻭ ﺍﺳﺘﺎﻧﺒﻮﻝ ﻭ‬ ‫ﺍﺩﺭﻧﻪ ﻭ ﻋﻜﺎ ﺗﺒﻌﻴﺪ ﺷﺪﻧﺪ ﻭ ﻫﻤﻮﺍﺭﻩ ﺑﻪ ﺧﺪﻣﺖ ﺍﻳﺸﺎﻥ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ‬ ‫ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺑﺮ ﻃﺒﻖ ﻣﻨﺪﺭﺟﺎﺕ ﻛﺘﺎﺏ ﻋﻬﺪﻯ ﻛﻪ ﻭﺻﻴﺖ ﻧﺎﻣﮥ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭﻇﻴﻔﮥ‬ ‫ﺗﺒﻴﻴﻦ ﻭ ﺗﺸﺮﻳﺢ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﮔﺮﻓﺘﻨﺪ ﻭ ﺩﺭ ﺁﺛﺎﺭ ﻣﺘﻌﺪﺩ ﺧﻮﺩ ﺍﺻﻮﻝ ﻭ ﻣﺒﺎﺩﻯ ﺩﻳﺎﻧﺖ‬ ‫ﺑﻬﺎﺋﻰ ﺭﺍ ﺑﻴ ﺎﻥ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺑﻪ ﺳﺆﺍﻻﺕ ﺑﻬﺎﺋﻴﺎﻥ ﺩﺭ ﻣﻮﺭﺩ ﻣﻌﺎﻧﻰ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﭘﺎﺳﺦ ﺩﺍﺩﻧﺪ‪ .‬ﺑﻌﻀﻰ ﺍﺯ‬


‫ﻣﺨﺘﺼﺮﻯ ﺍﺯ ﺗﺎﺭﻳﺦ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ‬

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‫ﻣﻬﻤﺘﺮﻳﻦ ﺁﺛﺎﺭ ﺍﻳﺸﺎﻥ‪ ،‬ﻋﻼﻭﻩ ﺑﺮ ﺍﻟﻮﺍﺡ ﺑﻰ ﺷﻤﺎﺭﻯ ﻛﻪ ﺩﺭ ﭘﺎﺳﺦ ﺍﻓﺮﺍﺩ ﺍﺯ ﻗﻠﻢ ﺍﻳﺸﺎﻥ ﺻﺎﺩﺭ ﺷﺪﻩ ﺍﺳﺖ‪،‬‬ ‫ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪ :‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﻛﻪ ﻭﺻﻴﺖ ﻧﺎﻣﮥ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻥ ﭼﮕﻮﻧﮕﻰ ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﺭﺍ ﺗﺸﺮﻳﺢ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﻭ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ‪ ،‬ﻧﻮﮤ ﺍﺭﺷﺪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺮﺟﻊ ﺑﻬﺎﺋﻴﺎﻥ ﻭ ﻣﺒﻴﻦ ﺁﻳﺎﺕ ﺍﻟﻬﻰ‬ ‫ﺗﻌﻴﻴﻦ ﻧﻤﻮﺩﻩ ﺍﻧﺪ؛ ﺭﺳﺎﻟﮥ ﻣﺪﻧﻴﻪ‪ ،‬ﻛﻪ ﺩﺭ ﺁﻥ ﺍﻫﻞ ﺍﻳﺮﺍﻥ ﺭﺍ ﻣﻮﺭﺩ ﺧﻄﺎﺏ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﺳﺒﺐ‬ ‫ﺁﺑﺎﺩﺍﻧﻰ ﻭ ﭘﻴﺸﺮﻓﺖ ﺍﻳﺮﺍﻥ ﺍﺳﺖ ﺑﻪ ﺁﻧﺎﻥ ﮔﻮﺷﺰﺩ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ؛ ﺭﺳﺎﻟﮥ ﺳﻴﺎﺳﻴﻪ‪ ،‬ﻛﻪ ﺩﺭ ﺁﻥ ﺑﻬﺎﺋﻴﺎﻥ ﺭﺍ ﺍﺯ‬ ‫ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﻮﺭ ﺳﻴﺎﺳﻰ ﺑﺮﺣﺬﺭ ﺩﺍﺷﺘﻪ ﺍﻧﺪ ﻭ ﻧﺘﺎﻳﺞ ﻣﻨﻔﻰ ﺩﺧﺎﻟﺖ ﻋﻠﻤﺎﻯ ﺩﻳﻨﻰ ﺩﺭ ﺍﻣﻮﺭ ﺳﻴﺎﺳﻰ ﺭﺍ‬ ‫ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ؛ ﻣﻘﺎﻟﮥ ﺷﺨﺼﻰ ﺳﻴﺎﺡ ﻛﻪ ﺩﺭ ﺁﻥ ﺗﺎﺭﻳﺦ ﺗﺤﻠﻴﻠﻰ ﻇﻬﻮﺭ ﻭ ﭘﻴﺸﺮﻓﺖ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﺭﺍ‬ ‫ﻧﮕﺎﺷﺘﻪ ﺍﻧﺪ؛ ﺧﻄﺎﺑﺎﺕ ﻛﻪ ﻣﺠﻤﻮﻋﮥ ﻧﻄﻘﻬﺎﻯ ﺍﻳﺸﺎﻥ ﺩﺭ ﺩﺍﻧﺸﮕﺎﻫﻬﺎ ﻭ ﻛﻠﻴﺴﺎﻫﺎ ﻭ ﻛﻨﻴﺴﻪ ﻫﺎ ﻭ ﻏﻴﺮﻩ ﺩﺭ‬ ‫ﺿﻤﻦ ﺳﻔﺮﻫﺎﻳﺸﺎﻥ ﺑﻪ ﺍﺭﻭﭘﺎ ﻭ ﺍﻣﺮﻳﻜﺎ ﻭ ﻣﺼﺮ ﺩﺭ ﺑﻴﻦ ﺳﺎﻟﻬﺎﻯ ‪ ۱۹۱۱‬ﺗﺎ ‪ ۱۹۱۳‬ﺍﺳﺖ‪ ،‬ﻭ ﺩﺭ ﺿﻤﻦ‬ ‫ﺍﻳﻦ ﺧﻄﺎﺑﺎﺕ ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺭﺍ ﺍﻋﻼﻥ ﻭ ﺣﻘﺎﻧﻴﺖ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ ﺍﺯﺟﻤﻠﻪ ﺩﻳﺎﻧﺖ ﻣﻘﺪﺱ‬ ‫ﺍﺳﻼﻡ ﺭﺍ ﺍﺛﺒﺎﺕ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ؛ ﻭ ﺑﺴﻴﺎﺭﻯ ﺁﺛﺎﺭ ﺩﻳﮕﺮ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻛﻪ ﺍﺯ ‪ ۹‬ﺳﺎﻟﮕﻰ ﺩﺭ ﺗﺒﻌﻴﺪ ﻭ ﺯﻧﺪﺍﻥ ﺑﻪ ﺳﺮ ﺑﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﺳﻦ ‪۶۴‬‬ ‫ﺳﺎﻟﮕﻰ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۰۸‬ﻣﻴﻼﺩﻯ ﺑﻪ ﺩﻧﺒﺎﻝ ﺍﻧﻘﻼﺑﺎﺕ ﻋﺜﻤﺎﻧﻰ ﺍﺯ ﺯﻧﺪﺍﻥ ﺭﻫﺎ ﻳﻰ ﻳﺎﻓﺘﻨﺪ ﻭ ﺩﺭ ﺳﺎﻝ‬ ‫‪ ۱۹۱۰‬ﺳﻔﺮﻫﺎﻯ ﺗﺎﺭ ﻳﺨﻰ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻣﺼﺮ ﻭ ﺍﺭﻭﭘﺎ ﻭ ﺍﻣﺮﻳﻜﺎ ﺁﻏﺎﺯ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺩﺭ ﺳﺨﻨﺮﺍﻧ ﻰ ﻫﺎﻯ ﻋﻤﻮﻣ ﻰ‬ ‫ﻭ ﻣﻼﻗﺎﺗﻬﺎﻯ ﺧﺼﻮﺻﻰ ﺧﻮﺩ ﺑﺎ ﺑﺴ ﻴﺎﺭﻯ ﺍﺯ ﻣﺘﻔﻜﺮ ﻳﻦ ﻭ ﺑﺰﺭﮔﺎﻥ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ‬ ‫ﻣﻌﺮﻓﻰ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﻧﺰﺩﻳﻜﻰ ﻭﻗﻮﻉ ﻳﻚ ﺟﻨﮓ ﺧﺎﻧﻤﺎﻥ ﺳﻮﺯ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ ﺍﺧﻄﺎﺭ ﻛﺮﺩﻧﺪ ﻭ ﺩﺭ ﺳﺎﻝ ‪۱۹۱۳‬‬ ‫ﻣﻴﻼﺩﻯ ﺑﻪ ﺣ ﻴﻔﺎ ﺑﺎﺯﮔﺸﺘﻨﺪ‪ .‬ﺩﺭ ﺩﻭﺭﺍﻥ ﺟﻨﮓ ﺟﻬﺎﻧﻰ ﺍﻭﻝ ﻭﻧﻴﺰﻗﺒﻞ ﺍﺯﺁﻥ‪ ،‬ﺧﺪﻣﺎﺕ ﮔﺮﺍﻧﻘﺪﺭﻯ ﺑﻪ ﻣﺮﺩﻡ‬ ‫ﺳﺎﻛﻦ ﻓﻠﺴﻄ ﻴﻦ ﺍﺭﺍﺋﻪ ﺩﺍﺩﻧﺪ ﻭ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۲۱‬ﻣﻴﻼﺩ ﻯ ﻋﺎﻟﻢ ﺧﺎﻛﻰ ﺭﺍ ﺗﺮﻙ ﻓﺮﻣﻮﺩﻧﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻭﺻﻴﺖ ﻧﺎﻣﮥ ﺧﻮﻳﺶ‪ ،‬ﺑﻪ ﻧﺎﻡ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ‪ ،‬ﻧﻮﮤ ﺍﺭﺷﺪ ﺧﻮﺩ ﺑﻪ ﻧﺎﻡ‬ ‫ﺷﻮﻗﻰ ﺭﺑﺎﻧﻰ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺒﻴﻦ ﺁﻳﺎﺕ ﺍﻪﻠﻟ ﻭ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺑﻪ ﺟﺎﻧﺸﻴﻨﻰ ﺧﻮﺩ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺣﻀﺮﺕ‬ ‫ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺩﺭ ﺳﺎﻝ ‪ ۱۸۹۷‬ﻣﻴﻼﺩﻯ )ﻣﻄﺎﺑﻖ ‪ ۱۲۷۶‬ﻫﺠﺮﻯ ﺷﻤﺴﻰ( ﺩﺭ ﻋﻜﺎ ﻣﺘﻮﻟﺪ ﺷﺪﻧﺪ‪.‬‬ ‫ﻣﺎﺩﺭﺷﺎﻥ ﺩﺧﺘﺮ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﭘﺪﺭﺷﺎﻥ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻮﺩﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺯ‬ ‫ﻫﻤﺎﻥ ﺩﻭﺭﺍﻥ ﻛﻮﺩﻛﻰ ﺗﺮﺑﻴﺖ ﺍﻳﺸﺎﻥ ﺭﺍ ﺗﺤﺖ ﻧﻈﺮ ﺩﺍﺷﺘﻨﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺗﺤﺼﻴﻞ ﺍﺑﺘﺪﺍ ﺑﻪ ﺑﻴﺮﻭﺕ ﻭ‬ ‫ﺑﻌﺪ ﺑﻪ ﺩﺍﻧﺸﮕﺎﻩ ﺁﻛﺴﻔﻮﺭﺩ ﺩﺭ ﺍﻧﮕﻠﺴﺘﺎﻥ ﻓﺮﺳﺘﺎﺩﻧﺪ‪ ،‬ﺍﻣﺎ ﺗﺤﺼﻴﻼﺕ ﺍﻳﺸﺎﻥ ﺩﺭ ﺁﻛﺴﻔﻮﺭﺩ ﻧﺎﺗﻤﺎﻡ ﻣﺎﻧﺪ‬ ‫ﭼﻮﻥ ﺑﻌﺪ ﺍﺯ ﺩﺭﮔﺬﺷﺖ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺠﺒﻮﺭ ﺷﺪﻧﺪ ﺗﺤﺼﻴﻼﺕ ﺧﻮﺩ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻩ‪ ،‬ﺑﻪ ﻓﻠﺴﻄﻴﻦ‬ ‫ﺑﺮﮔﺮﺩﻧﺪ ﻭ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻓﻘﻂ ‪ ۲۴‬ﺳﺎﻝ ﺩﺍﺷﺘﻨﺪ ﻭﻻﻳﺖ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﮔﻴﺮﻧﺪ‪ .‬ﺣﻀﺮﺕ‬ ‫ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺑﺮ ﻃﺒﻖ ﻣﻨﺪﺭﺟﺎﺕ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﺑﻪ ﺗﺄﺳﻴﺲ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﻗﻴﺎﻡ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﻳﻌﻨﻰ ﺩﺳﺘﻮﺭ‬ ‫ﺍﻧﺘﺨﺎﺏ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﺤﻠﻰ ﻭ ﺑﻌﺪ ﻣﻠﻰ ﺭﺍ )ﻛﻪ ﻣﺴﺆﻭﻝ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ ﺳﻄﻮﺡ ﻣﺤﻠﻰ ﻭ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﻣﻠﻰ ﻫﺴﺘﻨﺪ( ﺻﺎﺩﺭ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺍﻳﺎﺩﻳﺎﻥ ﺍﻣﺮﺍﻪﻠﻟ ﺭﺍ )ﻛﻪ ﻭﻇﻴﻔﮥ ﺗﺮﻭﻳﺞ ﻭ ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ ﺍﻣﺮ ﺍﻟﻬﻰ ﺭﺍ ﺑﻪ‬ ‫ﻋﻬﺪﻩ ﺩﺍﺭﻧﺪ( ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﺁﺛﺎﺭ ﻣﺘﻌﺪﺩ ﺧﻮﺩ ﺍﺻﻮﻝ ﻭ ﺍﻫﺪﺍﻑ ﻭ ﺭﻭﺷﻬﺎﻯ ﺍﻳﻦ ﻧﻈﻢ ﺭﺍ ﻣﻔﺼﻼً‬

‫ﺗﺸﺮﻳﺢ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﻭ ﻣﻘﺪﻣﺎﺕ ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺭﺍ ﻛﻪ ﻋﺎﻟﻰ ﺗﺮﻳﻦ ﻣﺮﺟﻊ ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ‬ ‫ﺍﺳﺖ ﻓﺮﺍﻫﻢ ﻧﻤﻮﺩﻧﺪ‪ .‬ﭘﺲ ﺍﺯﺍﻳﻨﻜﻪ ﺍﻳﺸﺎﻥ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۵۷‬ﻣﻴﻼﺩﻯ ﻣﻄﺎﺑﻖ ﺑﺎ ‪ ۱۳۳۶‬ﻫﺠﺮﻯ ﺷﻤﺴﻰ‬ ‫ﺑﻪ ﻋﺎﻟﻢ ﺑﺎﻻ ﺻﻌﻮﺩ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺍﻳﺎﺩﻳﺎﻥ ﺍﻣﺮﺍﻪﻠﻟ ﻃﺒﻖ ﻫﺪﺍﻳﺎﺕ ﺣﻀﺮﺗﺸﺎﻥ ﺩﺭ ﺁﺛﺎﺭ ﻭ ﻧﻮﺷﺘﻪ ﻫﺎﻳﺸﺎﻥ‪،‬‬ ‫ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺭﺍ ﺗﺎ ﺯﻣﺎﻥ ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۶۳‬ﻣﻴﻼﺩﻯ )‪ ۱۳۴۲‬ﻫﺠﺮﻯ‬ ‫ﺷﻤﺴﻰ( ﺑﻪ ﻣﺪﺕ ﺷﺶ ﺳﺎﻝ ﺑﻪ ﻋﻬﺪﻩ ﮔﺮﻓﺘﻨﺪﻭﺑﻪ ﺷﻜﻠﻰ ﻣﻌﺠﺰﺁﺳﺎﻭﺑﻰ ﺳﺎﺑﻘﻪ ﺩﺭﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ‪،‬‬ ‫ﺳﻜﺎﻥ ِﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺳﭙﺮﺩﻧﺪ‪.‬ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ‬ ‫ّ‬ ‫ﻣﻰ ﺗﻮﺍﻥ ﺑﻪ ﻣﻮﺍﺭﺩ ﺫﻳﻞ ﺍﺷﺎﺭﻩ ﻛﺮﺩ‪ :‬ﻗﺮﻥ ﺑﺪﻳﻊ ﻛﻪ ﺗﺎﺭﻳﺦ ﺗﺤﻠﻴﻠﻰ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﺯ ﺁﻏﺎﺯ ﺗﺎ ﭘﺎﻳﺎﻥ ﻗﺮﻥ‬ ‫ﺍﻭﻝ ﺑﻬﺎﺋﻰ ﺍﺳﺖ؛ ﺗﺮﺟﻤﮥ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﺛﺎﺭ ﻣﺒﺎﺭﻛﮥ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﻪ ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ؛ ﺩﻭﺭ ﺑﻬﺎﺋﻰ ﻛﻪ‬ ‫ﺍﺻﻮﻝ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺭﺍ ﺩﺭ ﺁﻥ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﻭﺻﻴﺖ ﻧﺎﻣﮥ ﺧﻮﺩ ﻧﺎﻣﻴﺪﻩ ﺍﻧﺪ‪ ،‬ﻭ ﺑﺴﻴﺎﺭﻯ ﺗﻮﻗﻴﻌﺎﺕ‬ ‫ﺩﻳﮕﺮ ﺩﺭ ﻣﻮﺭﺩ ﻧﻈﻢ ﺑﺪﻳﻊ ﺟﻬﺎﻧﻰ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﻫﺪﻑ ﻧﻈﻢ ﺑﺪﻳﻊ ﺟﻬﺎﻧﻰ‪ ،‬ﻗﺪ ﻇﻬﺮ ﻳﻮﻡ ﺍﻟﻤﻴﻌﺎﺩ‪ ،‬ﺗﻮﻟﺪ‬ ‫ﻣﺪﻧﻴﺖ ﺟﻬﺎﻧﻰ‪ ،‬ﻭ ‪....‬‬ ‫ﺍﻛﻨﻮﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﻛﻪ ﺩﺭ ﺳﺎﻝ ‪ ۱۳۴۲‬ﻫﺠﺮﻯ ﺷﻤﺴﻰ ﺑﺎ ﺍﻧﺘﺨﺎﺑﺎﺗﻰ ﺩﻣﻮﻛﺮﺍﺗ ﻴﻚ‬ ‫ﺗﻮﺳﻂ ﺑﻬﺎﺋﻴ ﺎﻥ ﻋﺎﻟﻢ ﺑﻪ ﺭﻭﺷﻰ ﻛﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳ ﺎﻯ ﺧﻮﺩ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ‬ ‫ﺍﻧﺘﺨﺎﺏ ﺷﺪ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﻫﺪﺍﻳﺖ ﺟﺎﻣﻌﮥ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﺩ ﺑﻠﻜﻪ ﺑﺎ ﻣﺮﺩﻡ ﻭ ﺟﻮﺍﻣﻊ ﻭ‬ ‫ﺭﻫﺒﺮﺍﻥ ﺩﻳ ﻨﻰ ﻭ ﺳ ﻴﺎﺳﻰ ﻭ ﻋﻠﻤﻰ ﺟﻬﺎﻥ ﻭ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﺩﻭﻟﺘﻰ ﻭ ﻏﻴﺮﺩﻭﻟﺘﻰ ﻭ ﻣﻠﻰ ﻭ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺍﺭﺗﺒﺎﻁ‬ ‫ﺑﺮﻗﺮﺍﺭ ﻣﻰ ﻧﻤﺎﻳﺪ ﺗﺎ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺍﺭﺍﺋﻪ ﺩﻫﺪ ﻭ ﺗﻼﺷﻬﺎﻯ ﺟﻬﺎﻧﻰ ﺭﺍ ﺑﺮﺍﻯ ﻧﺠﺎﺕ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﺑﺤﺮﺍﻧﻬﺎﻯ ﻣﻮﺟﻮﺩ ﺣﻤﺎﻳﺖ ﻭ ﻫﺪﺍﻳﺖ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺩﺭ ﻣﺪﺕ ﺣﺪﻭﺩ ‪ ۱۶۰‬ﺳﺎﻟﻰ ﻛﻪ ﺍﺯ ﺁﻏﺎﺯﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻣﻰ ﮔﺬﺭﺩ‪ ،‬ﺍ ﻳﻦ ﺩﻳﺎﻧﺖ ﺩﺭ ﻋﺎﻟﻢ‬ ‫ﺍﻧﺘﺸﺎﺭﻯ ﻭﺳ ﻴﻊ ﻳ ﺎﻓﺘﻪ ﺍﺳﺖ ﻭ ﺗﻌﺎﻟ ﻴﻢ ﻭ ﺑﻨ ﻴ ﺎﻧﮕﺬﺍﺭﺍﻥ ﺁﻥ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻭ ﺗﺤﺴ ﻴﻦ ﺍﻫﻞ ﺍﻧﺼﺎﻑ‪ ،‬ﭼﻪ‬ ‫ﺑﻬﺎﺋ ﻰ ﻭ ﭼﻪ ﻏﻴ ﺮﺑﻬﺎﺋ ﻰ‪ ،‬ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪ .‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻧﻤﻮﻧﻪ‪ ،‬ﻣﺎﺭ ﻯ‪ ،‬ﻣﻠﻜﮥ ﭘ ﻴﺸ ﻴﻦ ﺭﻭﻣﺎﻧﻰ ﻛﻪ ﺍﻭﻟ ﻴﻦ‬ ‫ﻣﻠﻜﻪ ﺍﻯ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋ ﻰ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ ﻣﻰ ﻧﻮﻳﺴﺪ‪» :‬ﻫﺮﮔﺎﻩ ﻧﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻳﺎ ﭘﺴﺮ‬ ‫ﺍﺭﺷﺪﺵ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻪ ﭼﺸﻢ ﺷﻤﺎ ﺧﻮﺭﺩ ﺍﺯ ﺁﻧﻬﺎ ﺭﻭﮔﺮﺩﺍﻥ ﻣﺸﻮ ﻳﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﻧﻮﺷﺘﺠﺎﺕ ﺁﻧﻬﺎ‬ ‫ﺩﻗﺖ ﻧﻤﺎ ﻳﻴﺪ ﻭ ﺑﮕﺬﺍﺭﻳﺪ ﺑ ﻴﺎﻧﺎﺕ ﺭﻭﺡ ﺑﺨﺶ ﻭ ﻣﺤﺒﺖ ﺍﻧﮕﻴ ﺰﺷﺎﻥ ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﺩﺭ ﻗﻠﺐ ﻣﻦ ﻧﻔﻮﺫ ﻧﻤﻮﺩﻩ‬ ‫ﺩﺭ ﻗﻠﺐ ﺷﻤﺎ ﻧﻴﺰ ﻧﻔﻮﺫ ﻧﻤﺎﻳﺪ ‪«.‬‬

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‫ﺁﺭﻧﻮﻟﺪ ﺗﻮﻳﻦ ﺑ ﻰ‪ ،‬ﻣﻮﺭﺥ ﻣﺸﻬﻮﺭ‪ ،‬ﻣ ﻰ ﻧﻮﻳﺴﺪ‪» :‬ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﺪﻭﻥ ﺗﺮﺩﻳﺪ ﺩﻳﻨﻰ ﺍﺳﺖ ﻣﺴﺘﻘﻞ‬ ‫ﺩﺭ ﺭﺩﻳﻒ ﺍﺳﻼﻡ ﻭ ﻣﺴﻴ ﺤﻴﺖ ﻭ ﺑﻪ ﻫ ﻴﭻ ﻭﺟﻪ ﺍﺯ ﺩ ﻳﻦ ﺩ ﻳﮕﺮﻯ ﻣﻨﺸﻌﺐ ﻧﺸﺪﻩ ﺍﺳﺖ «‬

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‫ﻣﺨﺘﺼﺮﻯ ﺍﺯ ﺗﺎﺭﻳﺦ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ‬

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‫ﺑﻪ ﮔﻔﺘﮥ ﻣﻬﺎﺗﻤﺎ ﮔﺎﻧﺪﻯ‪» :‬ﺍﻳﻤﺎﻥ ﺑﻪ ﺑﻬﺎﺋﻴﺖ ﺗﺴﻠﻴﺖ ﺑﺨﺶ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ«‬

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‫ﺗﻮﻟﺴﺘﻮ ﻯ‪ ،‬ﻧﻮﻳ ﺴﻨﺪﮤ ﺷﻬﻴﺮ ﺭﻭﺳﻰ ﻛﻪ ﻋﻼﻗﮥ ﻓﺮﺍﻭﺍﻧﻰ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺩﺍﺷﺖ‪ ،‬ﺩﺭﺑﺎﺭﮤ ﺍ ﻳﻦ‬ ‫ﺩﻳﺎﻧﺖ ﭼﻨ ﻴﻦ ﻣﻰ ﮔﻮﻳﺪ‪» :‬ﻧﻬﻀﺘﻰ ﺑﺴﻴ ﺎﺭ ﻋﻤﻴ ﻖ؛ ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺩ ﻳﮕﺮﻯ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﻋﻤﻖ ﻧﻤﻰ ﺷﻨﺎﺳﻢ ‪«.‬‬

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‫ﺗﻮﻣﺎﺱ ﺍﺩ ﻳﺴﻮﻥ ﺑﻌﺪ ﺍﺯ ﻣﻼﻗﺎﺕ ﺑﺎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻧﻴﻮﻳ ﻮﺭﻙ ﻣﻰ ﻧﻮ ﻳﺴﺪ‪» :‬ﻣﻼﻗﺎﺕ ﺍ ﻳﻦ‬ ‫ﺷﺨﺺ ﺑﺰﺭﮔﻮﺍﺭ ﺑﻪ ﻣﻦ ﻓﻬﻤﺎﻧﺪ ﻛﻪ ﺗﻤﺎﻡ ﺍﺧﺘﺮﺍﻋﺎﺗﻰ ﺭﺍ ﻛﻪ ﻣﻦ ﻛﺮﺩﻩ ﺍﻡ ﺑﻪ ﻋﻠﺖ ﻭﺟﻮﺩ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ‬ ‫ﺟﻬﺎﻥ ﻭ ﺑﻪ ﻣﻨﻈﻮﺭ ﭘﻴﺸﺮﻓﺖ ﻭ ﺗﺮﻗﻰ ﺳﺮﻳﻊ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﻮﺩﻩ ﺍﺳﺖ ‪«.‬‬

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‫ﺟﺒﺮﺍﻥ ﺧﻠﻴﻞ ﺟﺒﺮﺍﻥ ﻣﻰ ﻧﻮ ﻳﺴﺪ‪» :‬ﻭﻗﺘﻰ ﺑﻪ ﺣﻀﻮﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺸﺮﻑ ﺷﺪﻡ ﺍﺣﺴﺎﺱ‬ ‫ﻛﺮﺩﻡ ﻛﻪ ﺑﺮﺍﻯ ﻧﺨﺴﺘ ﻴﻦ ﺑﺎﺭ ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﻡ ﺷﺨﺼ ﻰ ﺭﺍ ﺩﻳﺪﻡ ﻛﻪ ﺍﺯ ﻭﺟﻮﺩﺵ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺗﺠﻠ ﻰ‬ ‫ﻣﻰ ﻧﻤﻮﺩ ‪«.‬‬

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‫ﻭ ﺑﺎﻻﺧﺮﻩ ﻋﺎﻟ ﻰ ﺗﺮﻳﻦ ﻣﺠﻤﻊ ﻗﺎﻧﻮﻧﮕﺬﺍﺭﻯ ﻛﺸﻮﺭ ﺑﺮﺯ ﻳﻞ‪ ،‬ﻳﻌﻨﻰ ﻣﺠﻠﺲ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ‪ ،‬ﺩﺭ ‪۲۸‬‬ ‫ﻣﻰ ‪ ،۱۹۹۲‬ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺻﺪﻣ ﻴﻦ ﺳﺎﻝ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺟﻠﺴﻪ ﺍﻯ ﻣﺨﺼﻮﺹ ﺑﺮﺍﻯ ﺗﺠﻠﻴﻞ ﺍﺯ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋ ﻰ ﻭ ﺧﺪﻣﺎﺗﺸﺎﻥ ﺑﻪ ﺑﺸﺮ ﻳﺖ ﺑﺮﮔﺰﺍﺭ ﻛﺮﺩ ﻭ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺟﻤﻴﻊ ﺍﺣﺰﺍﺏ ﺑﻪ ﭘﺎ‬ ‫ﺧﺎﺳﺘﻨﺪ ﻭ ﻳﻜﻰ ﺑﻌﺪ ﺍﺯ ﺩ ﻳﮕﺮﻯ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺩﺭ ﺑﻴ ﺎﻧﺎﺕ ﺧﻮﻳﺶ ﺳﺘﻮﺩﻧﺪ ﻭ ﺣﻀﺮﺗﺶ ﺭﺍ‬ ‫ﺁﻓﺮﻳﻨﻨﺪﮤ » ﻋﻈ ﻴﻢ ﺗﺮﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺁﺛﺎﺭ ﺩﻳﻨﻰ ﻛﻪ ﺗﺎﻛﻨﻮﻥ ﺍﺯ ﻗﻠﻢ ﺷﺨﺼﻰ ﻭﺍﺣﺪ ﺻﺎﺩﺭ ﺷﺪﻩ« ﺧﻮﺍﻧﺪﻧﺪ ﻭ‬ ‫ﭘﻴﺎﻡ ﻣﺒﺎﺭﻛﺶ ﺭﺍ ﭘﻴﺎﻣﻰ »ﺑﺮﺍﻯ ﺟﻤ ﻴﻊ ﻧﻮﻉ ﺑﺸﺮ ﻭﺭﺍﻯ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺑﻰ ﺍﻫﻤ ﻴﺖ ﻧﮋﺍﺩﻯ‪ ،‬ﻣﺬﻫﺒﻰ ﻭ ﻣﻠ ﻰ«‬ ‫ﺗﻮﺻﻴﻒ ﻛﺮﺩﻧﺪ‪.‬‬

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‫ﺍﻣﺎ‪ ،‬ﻋﻠﻴﺮﻏﻢ ﺣﻘﻴﻘﺖ ﻓﻮﻕ‪ ،‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﻛﻪ ﺯﺍﺩﮔﺎﻩ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪ ،‬ﺍﻛﺜﺮ‬ ‫ّ‬

‫ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ‪ ،‬ﻳﺎ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻨﺪ ﻳﺎ ﺑﺎ ﺁﻥ ﺑﻪ ﻣﺨﺎﻟﻔﺖ ﺑﺮﺧﺎﺳﺘﻨﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﻛﺘﺮ‬ ‫ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺻﺎﺣﺐ ﺍﻟﺰﻣﺎﻧﻰ ﻧﻴﺰ ﻣﻨﺼﻔﺎﻧﻪ ﺑﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﺪ ﻛﻪ ﭘﻴﺎﻡ ﺍﻟﻬﻰ ﻣﺰﺑﻮﺭ ﺩﺭ‬ ‫ﺍﻳﺮﺍﻥ »ﺗﺎﻛﻨ ﻮﻥ ﻫﺮﮔﺰ ﺑﻪ ﺩﺭﺳﺘﻰ‪ ،‬ﺑﻰ ﻃﺮﻓﺎﻧﻪ‪ ،‬ﺍﻧﮕﻴﺰﻩ ﻛﺎﻭﺍﻧﻪ ﻭ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳﺎﻧﻪ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻋﻤﻴﻖ ﻗﺮﺍﺭ‬ ‫ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ ‪ ٣٤«.‬ﺣﺎﻝ ﺁﻧﻜﻪ ﺑﻪ ﺣﻜﻢ ﺍﻧﺼﺎﻑ ﻭﻣﻨﻄﻖ ﻭﺣﻘﻴﻘﺖ ﺟﻮﺋﻰ‪ ،‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺣﻘﻴﻘﺖ‬ ‫ﺍﻳﻦ ﺩﻳﻦ‪ ،‬ﻳﻚ ﻳﻚ ﺍﻓﺮﺍﺩﺑﺎﻳﺪﺑﺎ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ ﻫﻤﮥ ﺗﻬﻤﺖ ﻫﺎ ﻭ ﺍﻓﺘﺮﺍﺁﺗﻰ ﻛﻪ ﻣﺨﺎﻟﻔﻴﻦ ﻋﻠﻴﻪ ﺁﻥ ﻧﻮﺷﺘﻪ‬ ‫ﻭ ﻣﻰ ﻧﻮﻳﺴﻨﺪ‪ ،‬ﺑﻪ ﺧﻮﺩ ﻛﺘﺐ ﻭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﻣﺮﺍﺟﻌﻪ ﻛﻨﻨﺪﻭﺑﻪ ﭼﺸﻢ ﺧﻮﺩ _ﻭﻧﻪ ﺩﻳﮕﺮﺍﻥ_ﺑﺒﻴﻨﻨﺪ‪ ،‬ﻭﺩﺭﺑﺎﺭﮤ‬ ‫ﺁﻥ ﻗﻀﺎﻭﺕ ﻧﻤﺎﻳﻨﺪ‪.‬ﺁﻧﺎﻧﻰ ﻛﻪ ﺍﻣﺮﻭﺯ ﻣﻨﺼﻔﺎﻧﻪ ﺑﻪ ﺩﻧﺒﺎﻝ ﺣﻘﻴﻘﺖ ﻣﺰﺑﻮﺭﻣﻰ ﺭﻭﻧﺪ‪ ،‬ﻣﺼﺪﺍﻕ‬ ‫ﺍﻟﻰ‬ ‫ﻳﺪﻋﻮﻥ ٕ َ‬ ‫ﻣﻨﻜﻢ ُ ‪ٌ ‬‬ ‫ﺍﻣﺔ ْ ُ َ‬ ‫ﻭﻟﺘﻜﻦ ِ ْ ُ ْ‬ ‫ﺁﻳﮥﺷﺮﻳﻔﮥ‪ ۱۰۰‬ﺳﻮﺭﮤ ﺁﻝ ﻋﻤﺮﺍﻥ ﻗﺮﺍﻥ ﻛﺮﻳﻢ ﺍﻧﺪﻛﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ْ ُ َ ْ َ » :‬‬

‫ﻳﺄﻣﺮﻭﻥ ِ ْ َ ْ ُ ِ‬ ‫ﻫﻢ ْ ُ ْ ِ‬ ‫ﺍﻟﻤﻔﻠﺤﻮﻥ « )ﻣﻀﻤﻮﻥ ‪ :‬ﻭ ﺑﺎﻳﺪ ﺑﺎ‬ ‫ِﺍﻟﻤﻨﻜﺮ َِﻭ‬ ‫ِٔ َ‬ ‫ْ َ‬ ‫ﻳﻨﻬﻮﻥ َﻋﻦ ْ ُ ْ َ‬ ‫ﺑﺎﻟﻤﻌﺮﻭﻑ َﻭ ْ َ‬ ‫ﺍﻟﺨﻴﺮ ِ َﻭ ُ ُ َ‬ ‫ﺃﻭﻟ‪‬ﻚ ُ ُ‬ ‫ﺷﻨﺪ ﺍﺯ ﺷﻤﺎ ﺟﻤﻌﻰ ﻛﻪ ﺑﺨﻮﺍﻧﻨﺪ ﺑﻪ ﺳﻮﻯ ﺧﻮﺑﻰ ﻭﺍﻣﺮ ﻛﻨﻨﺪ ﺑﻪ ﺧﻮﺑﻰ ﻭﻧﻬﻰ ﻛﻨﻨﺪ ﺍﺯﺯﺷﺘﻰ ﻭﺑﺪﻯ‪ ،‬ﻭﺁﻥ‬ ‫ﮔﺮﻭﻩ ﺭﺳﺘﮕﺎﺭ ﻭ ﻧﺠﺎﺕ ﻳﺎﻓﺘﮕﺎﻥ ﻫﺴﺘﻨﺪ(‪.‬‬


‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

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‫ﺩﺭﭘﺎﻳﺎﻥ ﺍ ﻳﻦ ﻓﺼﻞ‪ ،‬ﺑﺮﺍﻯ ﺁﻧﻜﻪ » ﻣﻔﻠﺤﻮﻥ« ﻋﺰﻳﺰ ﻣﺰﺑﻮﺭ ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭﻣﻘﺪﺱ‪ ،‬ﺑﺎ ﻣ ﻴﺰﺍﻥ‬ ‫ﺭﺷﺪ ﻭ ﺗﻮﺳﻌﮥ ﺁﺋﻴﻦ ﺟﺪﻳﺪﻯ ﻛﻪ ﺍﺯﻭﻃﻦ ﻋﺰﻳﺰﻣﺎﻥ ﺁﺷﻜﺎﺭﮔﺸﺘﻪ‪ ،‬ﺁﺷﻨﺎ ﺷﻮﻧﺪ‪ ،‬ﻭ ﺑﺪﺍﻧﻨﺪﻛﻪ »ﺯ ﻳﻦ ﻗﺼﻪ‬ ‫ﻫﻔﺖ ﮔﻨﺒﺪﺍﻓﻼﻙ ﭘﺮﺻﺪﺍﺳﺖ«‪ ،‬ﻭﺷﻌﻠﮥ ﺁﺳﻤﺎﻧﻴﺶ ﺑﺎﻃﻮﻓﺎﻥ ﻣﺨﺎﻟﻔﺖ ﻫﺎﻯ ﻇﺎﻟﻤﺎﻧﮥ ‪ ۱۶۳‬ﺳﺎﻟﮥ »ﻛﻮﺗﻪ‬ ‫ﻧﻈﺮﺍﻧ ﻰ« ﻛﻪ ﻋﺎﻟﻤﴼﻭﻋﺎﻣﺪﴽ )ﺁﻝ ﻋﻤﺮﺍﻥ‪ (۶۴ -‬ﺁﻥ ﺭﺍﻧﺎﭼﻴ ﺰﻭ »ﻣﺨﺘﺼﺮ« ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﺧﺎﻣﻮﺵ‬ ‫ﺷﺪﻧﻰ ﻧﺒﻮﺩﻩ ﻭﻧ ﻴ ﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑ ﻴﺸﺘﺮﺯﺑﺎﻧﻪ ﻣﻰ ﻛﺸﺪ‪ ،‬ﻧﻤﻮﻧﻪ ﻫﺎﻳﻰ ﺍﺯ ﺁﻏﺎﺯ ﺗﺎ ﺍﻣﺮﻭﺯ ﺗﻘﺪ ﻳﻢ‪ ،‬ﻭ ﺗﻮﺿﻴ ﺤﺎﺕ‬ ‫ﺗﻜﻤﻴ ﻠﻰ ﺑﻪ ﻓﺼﻞ ﭘﻨﺠﻢ ﻣﻮﻛﻮﻝ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﻧﮕﺎﻫﻰ ﻛﻠﻰ‪ ،‬ﺩﺭ ﺩﻭﺭﮤ ﺣﻀﺮﺕ ﺑﺎﺏ ﻧﺪﺍﻯ ﺍﻣﺮ ﺍﻟﻬﻰ ﺩﺭ ﺩﻭ ﻛﺸﻮﺭ ﺍﻳﺮﺍﻥ ﻭ ﻋﺮﺍﻕ ﺑﻠﻨﺪ‬ ‫ﺷﺪ؛ ﺩﺭ ﺩﻭﺭﮤ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻪ ‪ ۱۰‬ﻛﺸﻮﺭ ﺩﻳﮕﺮ ﻧﻴﺰ ﺭﺳﻴﺪ؛ ﺩﺭ ﺩﻭﺭﮤ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ‪ ۲۰‬ﻛﺸﻮﺭ‬ ‫ﺩﻳﮕﺮ ﻧﻴﺰ ﺍﺯ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻋﺎﻟﻢ ﻧﺪﺍﻯ ﺍﻟﻬﻰ ﺭﺍ ﺷﻨﻴﺪﻧﺪ؛ ﻭ ﺍﻣﺮﻭﺯ ﺩﺭ ﻫﻤﮥ ﻛﺸﻮﺭﻫﺎﻯ ﺟﻬﺎﻥ ﺍﻳﻦ ﻧﺪﺍ‬ ‫ﺑﻠﻨﺪ ﺍﺳﺖ‪ .‬ﺗﻌﺪﺍﺩ ﺑﺎﺑﻴﺎﻥ ﺭﺍ ﺩﺭ ﺳﺎﻝ ‪ ۱۸۴۷‬ﺻﺪﻫﺰﺍﺭ ﻧﻔﺮ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻋﻠﺖ ﻗﺘﻞ ﻋﺎﻡ ﻭ ﺁﺯﺍﺭ‬ ‫ﻭ ﺳﺮﻛﻮﺏ ﺟﺎﻣﻌﮥ ﺑﺎﺑﻰ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺍﻭﺍﺳﻂ ﺩﻫﮥ ‪ ۱۸۵۰‬ﻣﻴﻼﺩﻯ ﺍﻳﻦ ﺗﻌﺪﺍﺩ ﺑﻪ‬ ‫ﻧﺼﻒ ﺭﺳﻴﺪ‪ .‬ﺩﺭ ﺩﻭﺭﮤﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺩﺭ ﺳﺎﻝ ‪ ۱۸۸۰‬ﻣﻴﻼﺩﻯ ﻣﺠﺪﺩﴽ ﺗﻌﺪﺍﺩ ﺑﺎﺑﻴﺎﻧﻰ ﻛﻪ ﺍﻛﺜﺮﻳﺖ‬ ‫ﻗﺮﻳﺐ ﺑﻪ ﺍﺗﻔﺎﻕ ﺁﻧﺎﻥ ﺑﻬﺎﺋﻰ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻓﻘﻂ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻪ ﺻﺪ ﻫﺰﺍﺭ ﻧﻔﺮ ﺑﺎﻟﻎ ﮔﺮﺩﻳﺪ ﻛﻪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﺟﻤﻌﻴﺖ ‪ ۵‬ﺗﺎ ‪ ۸‬ﻣﻴﻠﻴﻮﻧﻰ ﺁﻥ ﺭﻭﺯ ﺍﻳﺮﺍﻥ ﻣﻰ ﺗﻮﺍﻥ ﮔﻔﺖ ﻳﻚ ﺗﺎ ﺩﻭ ﺩﺭﺻﺪ ﺟﻤﻌﻴﺖ ﺍﻳﺮﺍﻥ ﺑﻬﺎﺋﻰ‬ ‫ﺑﻮﺩﻩ ﺍﻧﺪ‪ .٣٥‬ﺑﻪ ﻋﻼﻭﻩ ﻧﺒﺎﻳﺪ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩ ﻛﻪ ﺍﻳﻦ ﭘﻴﺸﺮﻓﺖ ﭼﺸﻤﮕﻴﺮ ﺗﺤﺖ ﻓﺸﺎﺭ ﺁﺯﺍﺭ ﻭ ﺍﺫﻳﺖ ﻭ ﺯﻧﺪﺍﻥ‬ ‫ﻭ ﺗﺒﻌﻴﺪ ﻭ ﺷﻬﺎﺩﺕ ﺣﺎﺻﻞ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺗﺎ ﺳﺎﻝ ‪ ۱۹۶۳‬ﺗﻌﺪﺍﺩ ﺑﻬﺎﺋﻴﺎﻥ ﺟﻬﺎﻥ ﺑﻪ ‪۴۰۰‬ﻫﺰﺍﺭ ﻧﻔﺮ ﺭﺳﻴﺪﻩ‬ ‫ﺑﻮﺩ‪ ،‬ﺩﺭ ﺳﺎﻝ ‪ ۱۹۸۵‬ﺍﻳﻦ ﺗﻌﺪﺍﺩ ﺑﻪ ‪ ۳،۵۰۰،۰۰۰‬ﻧﻔﺮ ﻭ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۹۱‬ﺑﻪ ‪ ۵،۴۰۰،۰۰۰‬ﻧﻔﺮ ﻭ ﺩﺭ‬ ‫ﺳﺎﻝ ‪ ۲۰۰۱‬ﺑﻪ ‪ ۶‬ﻣﻴﻠﻴﻮﻥ ﻧﻔﺮ ﻭ ﺍﻳﻨﻚ ﺑﻪ ﺣﺪﻭﺩ ‪ ۷،۶۶۶،۰۰۰‬ﺭﺳﻴﺪﻩ ﺍﺳﺖ ‪٣٦‬ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ‬ ‫ﺍﻳﻨﻜﻪ ﺟﻤﻌﻴﺖ ﻛﻞ ﺩﻧﻴﺎ ﺩﺭ ﺁﻏﺎﺯﺁﺷﻜﺎﺭﺷﺪﻥ ﺩﻳﻦ ﺑﺎﺑﻰ ﻭﺑﻬﺎﺋﻰ ﺣﺪﻭﺩ ‪ ۱/ ۱‬ﻣﻴﻠﻴﺎﺭﺩ ﻧﻔﺮ ﺑﻮﺩﻩ ﻭ ﺍﻣﺮﻭﺯ‬ ‫ﻛﻤﻰ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻧﺴﺒﺖ ﺑﻪ ‪ ۶‬ﺑﺮﺍﺑﺮ ﺷﺪﻥ‬ ‫‪ ۶‬ﺑﺮﺍﺑﺮ ﺁﻥ ﺯﻣﺎﻥ ﺍﺳﺖ‪ ،‬ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺭﺷﺪ ّ‬

‫ﺟﻤﻌﻴﺖ ﺩﻧﻴﺎ‪ ،‬ﺣﺪﻭﺩﴽ ‪ ۱۱‬ﺑﺮﺍﺑﺮﺟﻤﻌﻴﺖ ﺍﻭﻟﻴﮥﺧﻮﺩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﺗﺼﺮﻳﺢ ﺩﺍﺋﺮﻩ ﺍﻟﻤﻌﺎﺭﻑ ﺑﺮﻳﺘﺎﻧﻴﻜﺎ‬ ‫ﻭﺳﻌﺖ ﺍﻧﺘﺸﺎﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﻌﺪ ﺍﺯ ﻣﺴﻴﺤﻴﺖ ﺍﺯ ﻧﻈﺮ ﺟﻐﺮﺍﻓﻴﺎﻳﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺳﺎﻳﺮ ﺍﺩﻳﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻴﺸﻞ ﻣﺎﻟﺮﺏ ﻧﻴﺰ ﺩﺭ ﻛﺘﺎﺏ ﺍﻧﺴﺎﻥ ﻭ ﺍﺩﻳﺎﻥ‪ ،‬ﻧﻘﺶ ﺩﻳﻦ ﺩﺭ ﺯﻧﺪﮔﻰ ﻓﺮﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺭ ﺻﻔﺤﺎﺕ‬ ‫‪ ۴۰۹ -۴۰۸‬ﺑﻪ » ﮔﺴﺘﺮﺵ ﺗﻨﺪ« ﻭﺳﺮﻳﻊ ِﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﺷﺎﺭﻩ ﻣﻰ ﻛﻨﺪ‪ .‬ﺍﻫﻤﻴﺖ ﺍﻳﻦ ﺁﻣﺎﺭﻫﺎ ﺩﺭ ﻣﻘﺎﻳﺴﻪ‬ ‫ﺑﺎ ﺁﻣﺎﺭﻫﺎﻯ ﻣﺸﺎﺑﻪ ﺩﺭ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻋﻠﺖ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻗﻪ ﺩﺭ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺍﻳﻦ ﺁﻣﺎﺭ‬ ‫ﺗﻤﺎﻣﴼ ﻣﺮﺑﻮﻁ ﺑﻪ ﻳﻚ ﺟﺎﻣﻌﮥ ﻭﺍﺣﺪ ﺍﺳﺖ‪ ،‬ﺣﺎﻝ ﺁﻧﻜﻪ ﺁﻣﺎﺭﻫﺎﻯ ﻣﺸﺎﺑﻪ ﻫﺮﻳﻚ ﺍﺯﺍﺩﻳﺎﻥ ﺩﻳﮕﺮﻣﺮﺑﻮﻁ ﺑﻪ‬

‫ﺷﻤﺎﺭ ِ ﻣﺠﻤﻮﻋﻰ ﺍﺯ ﻓﺮﻗﻪ ﻫﺎ ﻭ ﺟﻮﺍﻣﻊ ﻣﺨﺘﻠﻒ ﻫﺮﻳﻚ ﺍﺯﺁﻧﻬﺎﻣﻰ ﺑﺎﺷﺪ‪.‬‬


‫ﻣﺨﺘﺼﺮﻯ ﺍﺯ ﺗﺎﺭﻳﺦ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ‬

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‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺟﻨﺒﮥ ﺗﻌﺪﺍﺩ ﻧﻔﺮﺍﺕ ﻭ ﭘﺮﺍﻛﻨﺪﮔﻰ ﺟﻐﺮﺍﻓﻴﺎ ﻳﻰ‪ ،‬ﭼﻮﻥ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋ ﻰ ﻃﺒﻖ ﻧﻈﺎﻣ ﻰ‬ ‫ﻣﻌﻤﻮﻻ ﺁﻣﺎﺭ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻳﻦ ﻧﻈﻢ ﻫﻢ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﺷﺎﺧﺼﻬﺎ ﻯ‬ ‫ﺍﻧﺘﺨﺎﺑﺎﺗﻰ ﻭ ﻣﺸﻮﺭﺗﻰ ﺍﺩﺍﺭﻩ ﻣﻰ ﺷﻮﺩ‪،‬‬ ‫ً‬

‫ﺭﺷﺪ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺫﻛﺮ ﻣﻰ ﮔﺮﺩﺩ)ﺑﺮﺍﻯ ﺁﺷﻨﺎﻳﻰ ﺑﺎﺍﺻﻄﻼﺣﺎﺕ ﻣﻌﻤﻮﻝ ِﺫﻳﻞ ﺩﺭﺳﻴﺴﺘﻢ ﻧﻈﻢ ﺍﺩﺍﺭ ﻯ‬ ‫ﺑﻬﺎﺋ ﻰ‪ ،‬ﺑﻪ ﻓﺼﻞ ﻫﻔﺘﻢ ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﻳﻴﺪ(‪.‬ﺑﻪ ﺟﻬﺖ ﺁﻧﻜﻪ ﺑﺮﺍﻯ ﻫﻤﻮﻃﻨﺎﻥ ﻋﺰﻳﺰ‪ ،‬ﻣﺤﺴﻮﺱ ﺗﺮﺑﺎﺷﺪ‪،‬‬ ‫ﺁﻣﺎﺭﻣﻘﺎ ﻳﺴﻪ ﺍﻯ ﺯﻳﺮ ﺍﺯﺁﻏﺎﺯ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ﺳﺎﻝ ‪ ۱۳۵۷‬ﺗﺎﺣﺪﻭﺩﺯﻣﺎﻥ ﺣﺎﻝ ﺗﻘﺪ ﻳﻢ ﻣﻰ ﮔﺮﺩﺩﺗﺎ‬ ‫ﺣﻘﺎ ﻳﻘﻰ ﻛﻪ ﻋﺮﺽ ﺷﺪﻫﻤﭽ ﻮﻥ ﺭﻭﺯ ﺩﺭﺑﺮﺍﺑﺮﺩﻳﺪﮔﺎﻥ ﻋﺰﻳﺰﺷﺎﻥ ﻗﺮﺍﺭﮔﻴﺮﺩﻭﻣﻴﺰﺍﻥ ﺭﺷﺪﻭﺗﻮﺳﻌﮥﺟﻬﺎﻧﻰ ﺁﺋﻴﻦ‬ ‫ﺑﻴﺶ ﺍﺯ ‪ ۳۰۰۰۰۰‬ﻧﻔﺮﺍﺯﻫﻤﻮﻃﻨﺎﻥ ﺑﻬﺎﺋ ﻴﺸﺎﻥ‪ ،‬ﺭﻭﺷﻦ ﮔﺮﺩﺩ ﻭ ﻛﻞ ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﻗﺮﺍﻥ ﻣﺠﻴﺪ )ﺁﻳﺎﺕ ‪-۳۳‬‬ ‫‪ ،۲۹‬ﺳﻮﺭﮤ ﺍﺑﺮﺍﻫ ﻴﻢ( ﺑﺪﺍﻧﻨﺪﻛﻪ ﺍﻳﻦ »ﺷﺠﺮﮤﻃﻴﺒﻪ«‪ ،‬ﻋﻠﻴﺮﻏﻢ ﻃﻮﻓﺎﻥ ﻫﺎﻯ ﻭﺍﺭﺩﻩ ﺑﺮﺁﻥ‪» ،‬ﺍﺻﻠﺶ‬ ‫ﺛﺎﺑﺖ« ﺍﺳﺖ ﻭﺷﺎﺧﻪ ﺍﺵ ﺩﺭﺁﺳﻤﺎﻥ ﺟﻬﺎﻥ ﭘﺪﻳﺪﺍﺭﺷﺪﻩ ﻭﺑﻪ ﺍﺭﺍﺩﮤﺍﻟﻬﻰ ﻣﻴﻮﻩ ﻫﺎﻳ ﺶ ﺭﺍﺗﻘﺪ ﻳﻢ‬ ‫ﺟﺎﻣﻌﮥﺑﺸﺮﻯ ﻣﻰ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺩﺭﺁﻏﺎﺯ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ﺗﻌﺪﺍﺩ ﻧﻘﺎﻃﻰ ﻛﻪ ﺑﻬﺎﺋﻴ ﺎﻥ ﺩﺭ ﺁﻥ ﺳﺎﻛﻦ ﺑﻮﺩﻩ ﺍﻧﺪ ‪ ۸۳۰۰۰‬ﺑﻮﺩﻩ‬ ‫ﻭ ﺩﺭ ﺳﺎﻝ ‪ ۲۰۰۱‬ﺑﻪ ‪ ۱۲۷۳۸۱‬ﺭﺳﻴﺪﻩ ﺍﺳﺖ؛ ﺗﻌﺪﺍﺩ ﮔﺮﻭﻫﻬﺎﻯ ﻗﻮﻣﻰ ﻭ ﻧﮋﺍﺩﻫﺎ ﻭ ﻗﺒﺎﺋﻞ ﺑﻮﻣﻰ ﺍﺯ‬ ‫‪ ۱۶۴۰‬ﺑﻪ ‪ ۲۱۱۲‬ﺭﺳﻴﺪﻩ ﺍﺳﺖ؛ ﺗﻌﺪﺍﺩ ﺯﺑﺎﻧﻬﺎﻳﻰ ﻛﻪ ﻛﺘﺐ ﺑﻬﺎﺋﻰ ﺑﻪ ﺁﻥ ﺗﺮﺟﻤﻪ ﺷﺪﻩ ﺍﺯ ‪۶۸۵‬ﺑﻪ ‪۸۰۲‬‬ ‫ﺭﺳﻴﺪﻩ ﺍﺳﺖ؛ ﺗﻌﺪﺍﺩ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠﻰ ﺍﺯ ‪ ۱۳۰‬ﺑﻪ ‪ ۱۸۲‬ﺭﺳﻴﺪﻩ ﺍﺳﺖ؛ ﺍﻛﻨﻮﻥ ﺩﺭ ﻫﻤﮥ ﻗﺎﺭﺍﺕ‬ ‫ﻋﺎﻟﻢ ﻣﻌﺎﺑﺪ ﺑﻬﺎﺋﻰ ﻛﻪ ﺑﻪ ﻣﺸﺮﻕ ﺍﻻﺫﻛﺎﺭ ﻣﻌﺮﻭﻓﻨﺪ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﻧﺪ ) ﺩﺭ ﻛﺸﻮﺭﻫﺎﻯ ﺁﻟﻤﺎﻥ‪ ،‬ﺍﺳﺘﺮﺍﻟﻴ ﺎ‪،‬‬ ‫ﺍﻭﮔﺎﻧﺪﺍ‪ ،‬ﺍﻳﺎﻻﺕ ﻣﺘﺤﺪﻩ ﺁﻣﺮﻳﻜﺎ‪ ،‬ﭘﺎﻧﺎﻣﺎ‪ ،‬ﺳﺎﻣﻮﺁ‪ ،‬ﻫﻨﺪﻭﺳﺘﺎﻥ ﻭ ﺍﺧﻴﺮﴽ ﺩﺭ ﺷﻴﻠﻰ( ﻭ ﺩﻫﻬﺎ ﻗﻄﻌﻪ ﺯﻣ ﻴﻦ‬ ‫ﺩﺭ ﻧﻘﺎﻁ ﻣﺨﺘﻠﻒ ﺟﻬﺎﻥ ﺑﻪ ﺍﻳﻦ ﻣﻨﻈﻮﺭ ﺧﺮﻳﺪﺍﺭﻯ ﺷﺪﻩ ﺍﺳﺖ؛ ﻫﻢ ﺍﻛﻨﻮﻥ ‪ ۳۳‬ﻣﺆﺳﺴﮥ ﻣﻄﺒﻮﻋﺎﺗﻰ‬ ‫ﺑﻬﺎﺋﻰ ﺩﺭ ﻋﺎﻟﻢ ﺍﻳﺠﺎﺩ ﺷﺪﻩ ﺍﺳﺖ؛ ﺑﻬﺎﺋ ﻴﺎﻥ ﺩﺭ ‪ ۱۹۰‬ﻛﺸﻮﺭ ﻣﺴﺘﻘﻞ ﻭ ‪ ۴۶‬ﺳﺮﺯﻣ ﻴﻦ ﻏﻴﺮﻣﺴﺘﻘﻞ ﻭ‬ ‫ﺑﺨﺸﻬﺎﻯ ﻣﺎﻭﺭﺍﻯ ﺑﺤﺎﺭ ﺳﺎﻛﻨﻨﺪ؛ ﻭ ﻫﻤﭽﻨ ﻴﻦ ﺩﻫﻬﺎ ﺳﺎﻳﺖ ﺍﻳﻨﺘﺮﻧﺘﻰ ﻭ ﻓﺮﺳﺘﻨﺪﮤ ﺭﺍﺩﻳﻮ ﻳﻰ ﻭ ﺗﻠﻮﻳﺰﻳﻮﻧ ﻰ‬ ‫ﺑﻬﺎﺋ ﻰ ﺍ ﻳﺠﺎﺩ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻌﺮﻓﻰ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻣﺸﻐﻮﻟﻨﺪ‪ ،‬ﻭ ﺍ ﻳﻦ ﺑﻪ ﻏ ﻴﺮ ﺍﺯ ﻓﺮﺳﺘﻨﺪﻩ ﻫﺎﻯ ﻏﻴﺮﺑﻬﺎﺋ ﻰ‬ ‫ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﻨﺎﺳﺒﺘﻬﺎﻯ ﻣﺨﺘﻠﻒ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺭﺍ ﻣﻌﺮﻓﻰ ﻣﻰ ﻛﻨﻨﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺩﻭﺭﺍﻧﻰ ﻛﻪ ﺩﺭ ﺯﻧﺪﺍﻥ ﻭ ﺗﺒﻌﻴﺪ ﺑﻪ ﺳﺮ ﻣ ﻰ ﺑﺮﺩﻧﺪ ﻭ ﭘﻴ ﺮﻭﺍﻧﺸﺎﻥ ﺩﺭ ﻛﺸﻮﺭ‬ ‫ﻧﻔﺮﺍﺯﻋﺸﺎﻗﺸﺎﻥ ﺍ ﻳﻦ ﺧﺎﻙ ﻣﻘﺪﺱ ﺭﺍ‬ ‫ﺍﻳﺮﺍﻥ ﺩﭼﺎﺭ ﺍﻧﻮﺍﻉ ﺑﻼﻳﺎ ﻭ ﻣﻈﺎﻟﻢ ﻭﺻﺪﻣﺎﺕ ﺑﻮﺩﻧﺪﻭﺧﻮﻥ‪۲۰۰۰۰‬‬ ‫ّ‬ ‫ﻈﻬﺮ‬ ‫ﻟﻮ ﻳ ْ ُ َ‬ ‫ﮔﻠﮕﻮﻥ ﻧﻤﻮﺩ‪ ،‬ﭘﻴﺮﻭﺯﻯ ﻧﻬﺎﺋﻰ ﺍﻣﺮ ﺧﻮﺩ ﺭﺍ ﭼﻨﻴﻦ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻧﺪ‪ْ َ » :‬‬ ‫ﺍﻧﻪ ﻳ ْ َ ُ‬ ‫ﺍﻟﺒﺮِّ ِ ‪ُ ‬‬ ‫ﺍﻟﻨﻮﺭ ِﻓ ﻰ َ‬ ‫ﺴﺘﺮﻭﻥ ّ َ‬

‫ﺍﻟﻌﺎﻟﻤﻴﻦ«‬ ‫ﺍﻟﺒﺤﺮ َﻭ ﻳ ُ ُ‬ ‫ﻣﺤ ﻴﻰ ْ َ‬ ‫ﻗﻄﺐ ْ َ ْ ِ‬ ‫ﻣﻦ ُ ْ ِ‬ ‫ِ ْ‬ ‫ﻘﻮﻝ ِﺍﻧ ّﻰ ُ ْ‬

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‫ﺍﻣﺮﻭﺯ ﻧﻴﺰ ﺑﻬﺎﺋ ﻴﺎﻥ ﻣﻄﻤﺌﻨﻨﺪ ﻛﻪ ﻫﺮ ﻣﺼﻴﺒﺖ ﻭ ﺑﻼ ﻭ‬

‫ﺑﺤﺮﺍﻧﻰ ﻧﻬﺎﻳﺘﴼ ﺑﺎﻋﺚ ﭘﻴﺮﻭﺯﻯ ﻭ ﭘ ﻴﺸﺮﻓﺖ ﺁﺋ ﻴﻦ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺑﻪ ﺷﻬﺎﺩﺕ ﻗﺮﺁﻥ ﻣﺠﻴ ﺪ‬

‫ﺍﻥ ﻳ ْ ِ‬ ‫ﺑﺎﻓﻮﺍﻫﻬﻢ َﻭ ﻳﺄﺑَ ﻰ ﺍﻪﻠﻟ ُ‬ ‫ﺪﻭﻥ َ ْ‬ ‫ﻫﻴﭽﻜﺲ ﻗﺎﺩﺭ ﺑﻪ ﺧﺎﻣﻮﺵ ﻛﺮﺩﻥ ﻧﻮﺭ ﺍﻟﻬﻰ ﻧﻴﺴﺖ‪» :‬ﻳ ﺮﻳ َ‬ ‫ﻧﻮﺭﺍﻪﻠﻟِ ِ َ ْ ِ ِ ْ‬ ‫ﻄﻔﺌﻮﺍ َ‬ ‫ِ‬ ‫ﺍﻟﻜﺎﻓﺮﻭﻥ«‪.٣٨‬‬ ‫ﻛﺮﻩ‬ ‫ِّ‬ ‫ﺍﻻ َﺍﻥ ﻳ ِ ‪‬‬ ‫ﺘﻢ َ ُ‬ ‫ﻧﻮﺭﻩ َﻭﻟﻮ َ ِ َ‬


‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

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‫ﻣﻄﻬﺮﮤ‬ ‫ﺩﺭﺗﺄﺛﻴﺮﺧﻮﻥ ﺁﻥ ﺷﻬﻴﺪﺍﻥ‪ ،‬ﺩﺭﺁﺛﺎﺭﻭﺣﻴﺎﻧﻰ ﺑﻬﺎﺋﻰ ﭼﻨ ﻴﻦ ﺁﻣﺪﻩ ﺍﺳﺖ‪ٕ » :‬ﺍﻫﺮﺍﻕ ِ​ِﺩﻣﺎِء‬ ‫ّ‬

‫)ﺭ ﻳﺨﺘﻪ ﺷﺪﻥ ﺧﻮﻥ ِ‬ ‫ِﺃﻋﺰ ِﺃﺑﻬﺎﺋ ﻰ‪،‬‬ ‫ﭘﺎﻙ ( ﺷﻬﻴﺪﺍﻥ ﺍﻳﺮﺍﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭﺍﻳﻦ ﻗﺮﻥ ﻧﻮﺭﺍﻧﻰ ﻭﻋﺼﺮﮔﻮﻫﺮﺍﻓﺸﺎﻥ َ ّ‬

‫ﻛﻤﺎﻧﺰﻝ ِﻓ ﻰ ﺍﻻٔ ْﻟﻮﺍﺡ )ﻫﻤﺎﻥ‬ ‫ﺭﻭﻯ ﺯﻣﻴﻦ ﺭﺍﺑﻬﺸﺖ ﺑﺮﻳﻦ ﻧﻤﺎﻳ ﺪﻭﺳﺮﺍﭘﺮﺩﮤﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ‪َ ِّ ُ َ ،‬‬

‫ﻃﻮﺭﻛﻪ ﺩﺭﺍﻟﻮﺍﺡ ﻭﺁﺛﺎﺭﺑﻬﺎﺋﻰ ﻧﺎﺯﻝ ﻭﻧﻮﺷﺘﻪ ﺷﺪﻩ(‪ ،‬ﺩﺭﻗﻄﺐ ﺁﻓﺎﻕ ﻣﺮﺗﻔﻊ ﺳﺎﺯﺩﻭﻭﺣﺪﺕ ِﺍﺻﻠﻴﻪ ﺭﺍﺟﻠﻮﻩ‬ ‫ِ‬ ‫ﺩﻫﺪﻭﺻﻠﺢ ﺍﻋﻈﻢ ﺭﺍﺗﺄﺳ ﻴﺲ ﻓﺮﻣﺎﻳﺪ ‪ «.‬ﻭﻧﻴﺰ‪ » :‬ﻣﺸﻴ ِ‬ ‫ﻭﺣﻜﻤﺖ ﺑﺎﻟﻐﮥﺍﻟﻬﻴﻪ‬ ‫ﺗﻌﻠﻖ ﮔﺮﻓﺘﻪ‬ ‫ﺖ َﺣ ﻰ ِﻗﺪﻳ ﺮﺑﺮﺍ ﻳﻦ ّ‬

‫ِﺣﻖ ﺩﺭ ﻛﺸﻮﺭ‬ ‫ﭼﻨ ﻴ ﻦ‪ ،‬ﺍﻗﺘﻀﺎءﻧﻤﻮﺩﻩ ﻛﻪ‬ ‫ﻣﻘﺪﺱ ﺍﻳﺮﺍﻥ‪ ،‬ﻣﺎﻝ ﻭ ﻣﻨﺎﻝ‪ ،‬ﺣﺘ ّﻰ‬ ‫ّ ِ‬ ‫ﺧﺎﺻﺎﻥ ّ‬ ‫ّ‬

‫ِﻣﻄﻬﺮ ِ)ﺧﻮﻥ ِ‬ ‫ِﭘﺎﻙ ( ﺧﻮ ﻳﺶ ﺭﺍﺍﻳﺜﺎﺭ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺷﺠﺮﮤ ﺍﻣﻴﺪ‪ ،‬ﺳﻘﺎﻳﺖ )ﺁﺑﻴ ﺎﺭﻯ( ﮔﺮﺩﺩ ﻭ ﺑﻪ ﺑﺮﮒ ﻭﻣﻴﻮﻩ‬ ‫ﺩﻡ ُ ‪‬‬ ‫ﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﻣﺰ ﻳﻦ ﺷﻮﺩ ﻭ ﺑﻪ ﻣﺮﻭﺭ ِﺍﻳﺎﻡ‪ ،‬ﺍﻗﻮﺍﻡ ﻭ ﻗﺒﺎﺋﻞ ﻭﻣﻠﻞ ِﻣﺘﺒﺎﻏﻀﮥ )ﺩﺭﺣﺎﻝ ﺟﻨﮓ ﻭﺩﺷﻤﻨﻰ (‬ ‫ﻇﻞ َِﻇﻠﻴﻠﺶ )ﺳﺎﻳ ﮥﺩﺍﺋﻢ ( ﺩﺭﺁﻭﺭﺩ ﻭ ﺗﺄﻟﻴﻒ )ﺩﻭﺳﺘ ﻰ ﻭﺁﺷﺘﻰ(‬ ‫ﺍﺭﻭﭖ ﻭﺍﻣﺮ ﻳﻚ ﻭﺗﺎﺟﻴﻚ ﻭ ﺍﻓﺮﻳﻚ ﺭﺍ ﺩﺭ ّ‬

‫ﺩﻫﺪ‪) «.‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﺗﻮﻗﻴﻌﺎﺕ‪ ،‬ﺝ‪ ،۱‬ﺹ ‪۳۱۰‬؛ ﻭﭘ ﻴﺎﻡ ﺑ ﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﻣﻮﺭﺥ ‪ ۲۹‬ﺩﺳﺎﻣﺒﺮ‪( ۱۹۹۰‬‬



‫ﻓﺼﻞ ﺳﻮﻡ‪:‬‬

‫ﺍﺻﻮﻝ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺑﻬﺎﺋﻰ‬

‫ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺩﺭ ﻓﺼﻞ ﺍﻭﻝ ﺫﻛﺮ ﺷﺪ ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻰ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﻭﺭﺍﻥ ﻛﻮﺩﻛ ﻰ‬ ‫ﺧﻮﺩﺭﺍﭘﺸﺖ ﺳﺮﮔﺬﺍﺷﺘﻪ ﻭﺩﺭ ﺁﺳﺘﺎﻧﮥ ﻭﺭﻭﺩ ﺑﻪ ﻣﺮﺣﻠﮥ ﺟﺪﻳﺪﻯ ﺍﺯ ﺗﺎﺭﻳ ﺦ ﺧﻮ ﻳﺶ ﺍﺳﺖ‪ ،‬ﻭﺁﻥ ﻣﺮﺣﻠﮥ‬ ‫ﺍﻳﺠﺎﺩ ﻳﻚ ﺗﻤﺪﻥ ﺟﻬﺎﻧﻰ ﺑﺎﺷﻜﻮﻩ ﻭﺭﺳﻴ ﺪﻥ ﺑﻪ ﺩﻭﺭﺍﻥ ﺑﻠﻮﻍ ﺟﺎﻣﻌﮥﺍﻧﺴﺎﻧﻰ ﻣﻰ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺁﻥ‬ ‫ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﻭ ﻣﻌﻨﻮﻯ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻥ ﺑﻪ ﺗﻌﺎﺩﻝ ﻭ ﺗﻜﺎﻣﻞ ﺧﻮﺍﻫﺪ ﺭﺳ ﻴﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺧﺪﺍﻭﻧﺪ‬ ‫ﻣﻬﺮﺑﺎﻥ ﻛﻪ ﻫﺮﮔﺰ ﺑﺸﺮ ﺭﺍ ﺗﻨﻬﺎ ﻧﻤﻰ ﮔﺬﺍﺭﺩ ﻭ ﻫﻤﻮﺍﺭﻩ ﺍﻭ ﺭﺍ ﺩﺭ ﻣﺴﻴﺮ ﺗﺮﻗﻰ ﻭ ﺗﻜﺎﻣﻞ ﻳ ﺎﺭﻯ ﻣﻰ ﻛﻨﺪ‪ ،‬ﺑﺎ‬ ‫ﻓﺮﺳﺘﺎﺩﻥ ﺩﻳ ﺎﻧﺘﻰ ﺟﺪﻳﺪ ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﮥ ﺗﺤﻮﻝ ﺑﻨﻴﺎﺩﻯ ﻧﻴﺰ ﺍﻭ ﺭﺍ ﻳﺎﺭﻯ ﻧﻤﻮﺩ‪ .‬ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﮐﻤﮏ‬ ‫ﺑﻪ ﺍﻳﺠﺎﺩﺗﻤﺪﻥ ﺟﻬﺎﻧﻰ ﻇﺎﻫﺮﺷﺪﻩ ﺍﺳﺖ ﻭﺑﻪ ﺍﻳﻦ ﻣﻨﻈﻮﺭﻣﻰ ﺧﻮﺍﻫﺪ ﺟﻠﻮﮤ ﺟﺪﻳﺪﻯ ﺍﺯﺷﺨﺼﻴﺖ ﻭﻣﻘﺎﻡ‬ ‫ﺍﻧﺴﺎﻥ ﺭﺍﺁﺷﮑﺎﺭ ﻓﺮﻣﺎﻳﺪ ﺗﺎ ﺩﺭﺟﺎﻣﻌﮥ ﺟﺪﻳﺪ ﻣﺘﺸﮑﻞ ﺍﺯﭼﻨ ﻴﻦ ﺍﻧﺴﺎﻥ ﻫﺎﺋﻰ‪ ،‬ﻧﻈﻢ ﻧﻮﻳ ﻨﻰ ﺭﺍﻛﻪ ﻫﺮﺳﻪ‬ ‫ﺟﻨﺒﮥ ﺭﻭﺣﺎﻧﻰ‪ -‬ﺍﻧﺴﺎﻧﻰ‪ -‬ﺟﺴﻤﺎﻧﻰ ﺑﺸﺮﺭﺍﺑﻪ ﺷﻜﻠﻰ ﻣﺘﻌﺎﺩﻝ ﻭﺍﺭﮔﺎﻧﻴﻚ ﺩﺍﺭﺍﺳﺖ‪ ،‬ﺑﺮ ﺟﻬﺎﻥ ﺣﺎﻛﻢ‬ ‫ﮔﺮﺩﺍﻧﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪ » :‬ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﺯ ﺑﺮﺍﻯ ﺍﺟﺮﺍﻯ ﺣﺪﻭﺩﺍﺕ ﻇﺎﻫﺮﻩ ﻧﻴﺎﻣﺪﻩ‪ ،‬ﭼﻨﺎﻧﭽﻪ‬

‫ﺍﻧﻔﺲ ﺍﻧﺴﺎﻧﻴﻪ ﻭ ﺍﺭﺗﻘﺎء ﺍﺭﻭﺍﺣﻬﻢ ﺍﻟ ﻰ‬ ‫ﻻﺟﻞ ﻇﻬﻮﺭﺍﺕ ﻛﻤﺎﻟﻴﻪ ﺩﺭ ُ‬ ‫ﺩﺭ ﺑﻴ ﺎﻥ ﺍﺯ ﻗﻠﻢ ﺭﺣﻤﻦ ﺟﺎﺭ ﻯ‪ ،‬ﺑﻠﻜﻪ ِ َ ْ ِ‬ ‫ﺍﻟﻤﻘﺎﻣﺎﺕ ﺍﻟﺒﺎﻗﻴﻪ ﻭ ﻣﺎ ﻳﺼﺪﻗﻪ ﻋﻘﻮﻟﻬﻢ ﻇﺎﻫﺮ ﻭ ُﻣﺸﺮﻕ ﺷﺪﻩ ﺗﺎ ﺁﻧﻜﻪ ﻛﻞ ﻓﻮﻕ ﻣﻠﻚ ﻭ ﻣﻠﻜﻮﺕ ﻣﺸ ﻰ‬

‫ﻧﻤﺎﻳﻨﺪ ‪«.‬‬

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‫ﺑﻪ ﻣﻨﻈﻮﺭ ﺭﺳﻴ ﺪﻥ ﺑﻪ ﺍﻳ ﻦ ﻫﺪﻑ‪ ،‬ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺧﻮﺍﺳﺘﺎﺭ ﺗﺤﻘﻖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬

‫ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ‪» :‬ﻫﺪﻑ ﻳﻚ ﻓﺮﺩ ﺑﻬﺎﺋﻰ ﺩﺭ ﺯﻧﺪﮔﻰ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬ ‫ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﻣﻤﻜﻦ ﺳﺎﺯﺩ‪ .‬ﺯﻧﺪﮔﻰ ﻣﺎ ﺑﺴﺘﮕﻰ ﺑﻪ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺩﺍﺭﺩ‪ .‬ﻣﺎ ﺩﺭ ﭘﻰ‬ ‫ﺭﺳﺘﮕﺎﺭﻯ ﻓﺮﺩﻯ ﻧﻴﺴﺘ ﻴﻢ‪ ،‬ﺑﻠﻜﻪ ﺧﻮﺍﻫﺎﻥ ﺭﺳﺘﮕﺎﺭ ﻯ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻣﻰ ﺑﺎﺷ ﻴﻢ‪ ...‬ﻣﻘﺼﺪ ﺗﺸﻜﻴﻞ ﻳ ﻚ‬ ‫ﻣﺪﻧﻴﺖ ﺟﻬﺎﻧﻰ ﺍﺳﺖ ﺗﺎ ﺩﺭ ﺻﻔﺎﺕ ﻓﺮﺩﻯ ﻣﺆﺛﺮ ﻭﺍﻗﻊ ﮔﺮﺩﺩ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺍﻳﻦ ﻫﺪﻑ ﻣﻌﻜﻮﺱ‬ ‫ﻫﺪﻑ ﺩﻳﺎﻧﺖ ﻣﺴ ﻴﺤﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻓﺮﺩ ﺁﻏﺎﺯ ﺷﺪﻩ ﺑﻪ ﺟﻤﻌﻴﺖ ﻣﻨﺘﻬﻰ ﻣﻰ ﮔﺮﺩﺩ‪) «.‬ﺗﺮﺟﻤﻪ (‬

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‫ﺑﺮﺍﻯ ﺩﺭﻙ ﺑﻬﺘﺮ ﻫﺪﻑ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻭ ﺭﺍﻫﻰ ﻛﻪ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻪ ﺁﻥ ﺩﺭ ﭘ ﻴﺶ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‬ ‫ﻗﺒﻞ ﺍﺯ ﻫﺮﭼﻴﺰ ﺁﺷﻨﺎﻳﻰ ﺑﺎﺑﻌﻀﻰ ﺍﺻﻮﻝ ﺍﻋﺘﻘﺎﺩﻯ ﺑﻬﺎﺋ ﻰ ﺿﺮﻭﺭﻯ ﺑﻪ ﻧﻈﺮ ﻣﻰ ﺭﺳﺪ‪.‬‬


‫ﺍﺻﻮﻝ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺑﻬﺎﺋﻰ‬

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‫ﺩﺭ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻧ ﻴﺰ‪ ،‬ﻣﺎﻧﻨﺪ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺁﺳﻤﺎﻧ ﻰ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺎﺱ ﻋﻘﺎﻳﺪ ﺍﺳﺖ‪.‬‬ ‫ﺧﺪﺍﻭﻧﺪ ﻣﺒﺪﺃ ﻭﺟﻮﺩ ﺍﺳﺖ؛ ﻛﻤﺎﻝ ﻣﻄﻠﻖ ﺍﺳﺖ؛ ﺛﺒﺎﺕ ﻣﻄﻠﻖ ﺍﺳﺖ؛ ﻭﺣﺪﺕ ﻣﻄﻠﻖ ﺍﺳﺖ ‪ .‬ﺍﻭ ﻧﻘﻄﮥ‬ ‫ﺁﻏﺎﺯ ﻋﺎﻟﻢ ﺍﺳﺖ؛ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺍﺯ ﺍﻭ ﺻﺎﺩﺭ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﻧﻮﺭ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﺳﺎﻃﻊ ﻣﻰ ﮔﺮﺩﺩ‪،‬‬ ‫ﭘﺲ ﻧﺒﺎﻳﺪ ﺑﻪ ﺧﻠﻘﺖ ﻋﺎﻟﻢ ﻣﺜﻞ ﺳﺎﺧﺘﻦ ﻳﻚ ﺷﻰء ﺗﻮﺳﻂ ﻳﻚ ﺍﻧﺴﺎﻥ ﻧﮕﺎﻩ ﻛﻨ ﻴﻢ ﻛﻪ ﺑﺮﺍﻯ ﺭﻓﻊ ﻧﻴ ﺎﺯ‬ ‫ﺧﻮﺩ ﭼﻴﺰﻯ ﺭﺍ ﻣﻰ ﮔﻴﺮﺩ ﻭ ﺗﻐ ﻴﻴﺮﺍﺗﻰ ﺩﺭ ﺁﻥ ﻣﻰ ﺩﻫﺪ‪ ،‬ﺑﻠﻜﻪ ﻭﺟﻮﺩ ﺍﺯ ﺍﻭﺳﺖ‪ .‬ﺍﺯ ﺳﻮﻯ ﺩ ﻳﮕﺮ ﻧﺒﺎﻳﺪ ﺗﺼﻮﺭ‬ ‫ﻛﺮﺩ ﻛﻪ ﺑﺎ ﺧﻠﻖ ﻋﺎﻟﻢ ﭼﻴﺰﻯ ﺍﺯ ﺧﺪﺍ ﺟﺪﺍ ﻣﻰ ﺷﻮﺩ ﻭ ﺩﺭ ﺧﻠﻖ ﺣﻠﻮﻝ ﻣﻰ ﻛﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺍ ﻳﻦ ﺗﺼﻮﺭ ﺑﺎ ﻛﻤﺎﻝ‬ ‫ﻭ ﺛﺒﺎﺕ ﺧﺪﺍ ﺗﻨﺎﻗﺾ ﺩﺍﺭﺩ؛ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻛﻤﺎﻝ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻭ ﻓﻴﺾ ﺍﻭﺳﺖ ﻛﻪ ﺑﻪ‬ ‫ﻋﺎﻟﻢ ﻣﻰ ﺭﺳﺪ‪.‬‬ ‫ﭼﻮﻥ ﺧﺪﺍ ﻛﻤﺎﻝ ﻣﻄﻠﻖ ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﻣﻮﺟﻮﺩﻯ ﻧﺎﻗﺺ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﺧﺪﺍ ﻭﺣﺪﺕ ﻣﺤﺾ‬ ‫ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﻣﻮﺟﻮﺩﻯ ﻣﺘﻜﺜﺮ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﺧﺪﺍ ﺧﺎﻟﻖ ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﻣﺨﻠﻮﻕ‪ ،‬ﻭ ﺧﺎﻟﻖ ﺩﺭ ﺭﺗﺒﻪ ﺍ ﻯ‬ ‫ﺑﺎﻻﺗﺮ ﺍﺯ ﻣﺨﻠﻮﻕ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﭘﺲ ﺍﻧﺴﺎﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺧﺪﺍ ﺭﺍ ﺩﺭﻙ ﻛﻨﺪ ﻭ ﺑﺸﻨﺎﺳﺪ‪ .‬ﺍﮔﺮﭼﻪ ﻭﺟﻮﺩﺵ‬ ‫ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺍﻭﺳﺖ‪ ،‬ﻫﺮ ﻟﺤﻈﻪ ﻏﺮﻕ ﺩﺭ ﺩﺭﻳﺎﻯ ﺍﻟﻄﺎﻑ ﺍﻭﺳﺖ‪ ،‬ﻓﻄﺮﺗﴼ ﻣﺎ ﻳﻞ ﺑﻪ ﺷﻨﺎﺳﺎﻳﻰ ﺍﻭﺳﺖ ﻭ ﺑﻪ‬ ‫ﺳﻮﻯ ﺍﻭ ﺟﺬﺏ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺍﻣﺎ ﻫﺮﮔﺰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍﻭ ﺭﺍ ﺑﺸﻨﺎﺳﺪ‪ ،‬ﺯﻳﺮﺍ ﺗﻔﺎﻭﺕ ﻣﺮﺍﺗﺐ ﻣﺎﻧﻊ ﺍﺯ ﺍﺩﺭﺍﻙ‬ ‫ﻣﺜﻼ ﺍﻳﻦ‬ ‫ﺍﺳﺖ‪ .‬ﺑﻪ ﻓﺮﻣﻮﺩﺓ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪» :‬ﺗﻔﺎﻭﺕ ﻣﺮﺍﺗﺐ ﺩﺭ ﻋﺎﻟﻢ ﺧﻠﻖ ﻣﺎﻧﻊ ﺍﺯ ﻋﺮﻓﺎﻧﺴﺖ‪.‬‬ ‫ً‬

‫ﻗﻮﻩ ﻧﺎﻣﻴﻪ ﺗﻮﺍﻧﺪ ﻧﺒﺎﺗﺎﺕ‬ ‫ﺟﻤﺎﺩ ﭼﻮﻥ ﺩﺭ ﺭﺗﺒﻪ ﺟﻤﺎﺩﻳﺴﺖ ﺁﻧﭽﻪ ﺻﻌﻮﺩ ﮐﻨﺪ ﻣﻤﮑﻦ ﻧ ﻴﺴﺖ ﮐﻪ ﺍﺩﺭﺍﮎ ّ‬ ‫ﺣﺴﺎﺳﻪ ﺳﺎﺋﺮﻩ ﻧﻨﻤﺎﻳﺪ ﻭ‬ ‫ﻗﻮﻩ ﺑﺎﺻﺮﻩ ﻧﺘﻮﺍﻧﺪ ﻭ ﻫﻤﭽﻨ ﻴﻦ ﺍﺩﺭﺍﮎ ﻗﻮﺍﻯ‬ ‫ﺗﺮﻗﻰ ﮐﻨﺪ‬ ‫ﺍﺷﺠﺎﺭ ﺁﻧﭽﻪ ّ‬ ‫ّ‬ ‫ﺗﺼﻮﺭ ّ‬ ‫ّ‬

‫ﺗﺼﻮﺭ ﺭﺗﺒﻪ ﺍﻧﺴﺎﻥ ﻳﻌﻨﻰ ﻗﻮﺍﻯ ﻣﻌﻨﻮﻳﻪ ﻧﺘﻮﺍﻧﺪ ﺗﻔﺎﻭﺕ ﻣﺮﺍﺗﺐ ﻣﺎﻧﻊ ﺍﺯ ﻋﺮﻓﺎﻧﺴﺖ ﻫﺮ ﺭﺗﺒﻪ ﻣﺎﺩﻭﻥ‬ ‫ﺣﻴﻮﺍﻥ‬ ‫ّ‬ ‫ﺍﺩﺭﺍﮎ ﺭﺗﺒﻪ ﻣﺎ ﻓﻮﻕ ﻧﺘﻮﺍﻧﺪ‪ .‬ﭘﺲ ﺣﻘﻴﻘﺖ ﺣﺎﺩﺛﻪ ﭼﮕﻮﻧﻪ ﺍﺩﺭﺍﮎ ﺣﻘﻴﻘﺖ ﻗﺪﻳﻤﻪ ﺗﻮﺍﻧﺪ؟«‬

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‫ﺍﻣﺎﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺧﺪﺍﻭﻧﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﻣﻌﺮﻓﺖ ﻭ ﻣﺤﺒﺖ ﺧﻮﺩ ﺧﻠﻖ ﻛﺮﺩﻩ ﺍﺳﺖ‪ » :‬ﻣﻘﺼﻮﺩ‬ ‫ّ‬

‫ﺍﺯ ﺁﻓﺮﻳ ﻨﺶ ﻋﺮﻓﺎﻥ ﺣﻖ ﻭ ﻟﻘﺎﻯ ﺍﻭ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺟﻤ ﻴﻊ ﻛﺘﺐ ﺍﻟﻬﻴﻪ ﻭ ﺻﺤﻒ ﻣﺘﻘﻨﮥ‬ ‫ﺭﺑﺎﻧﻴﻪ ﻣﻦ ﻏﻴﺮ ﺣﺠﺎﺏ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺣﻠﻰ ﻭ ﻣﻘﺼﺪ ﺍﻋﻠﻰ ﻣﺬﻛﻮﺭ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ«‬

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‫ﭘﺲ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ‬

‫ﻛﻤﻚ ﺑﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﺳﻴ ﺪﻥ ﺑﻪ ﺍ ﻳﻦ ﻫﺪﻑ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﻰ ﺭﺍ ﻣﻰ ﻓﺮﺳﺘﺪ‪.‬ﺣﻀﺮﺕ ﺑﻬﺎء ﺍﻪﻠﻟ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ‬

‫ﻗﺪﻡ ﻣﺴﺪﻭﺩ ﺑﻮﺩﻩ ﻭ ﻃﺮ ﻳﻖ ﻛﻞ ﻣﻘﻄﻮﻉ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻣﺤﺾ ﻓﻀﻞ ﻭ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺳﺒ ﻴﻞ ﻛﻞ ﺑﻪ ﺫﺍﺕ ِ َ‬ ‫ﻋﻨﺎﻳﺖ ﺷﻤﻮﺱ ﻣﺸﺮﻗﻪ ﺍﺯ ﺍﻓﻖ ﺍﺣﺪ ﻳﻪ ﺭﺍ ﺑ ﻴﻦ ﻧﺎﺱ ﻇﺎﻫﺮ ﻓﺮﻣﻮﺩ ﻭ ﻋﺮﻓﺎﻥ ﺍﻳﻦ ﺍﻧﻔﺲ ﻣﻘﺪﺳﻪ ﺭﺍ ﻋﺮﻓﺎﻥ‬

‫ﺧﻮﺩ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ‪«.‬‬

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‫ﭘﻴﺎﻣﺒﺮﺍﻥ ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋ ﻰ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ‪ ،‬ﻳﻌﻨﻰ ﻛﺎﻣﻠﺘﺮ ﻳﻦ ﺗﺠﻠﻰ ﺻﻔﺎﺕ ﺍﻟﻬ ﻰ‬ ‫ﻣﺎﻧﻨﺪ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﻭ ﻣﺤﺒﺖ ﻭﻏﻴ ﺮﻩ ﺩﺭ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑﻪ ﺁﻓﺘﺎﺏ ﺗﺸﺒﻴﻪ ﻛﻨ ﻴﻢ‪،‬‬ ‫ﻫﻤﮥ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﻟﻢ ﺍﺯ ﭘﺮﺗﻮ ﺍﻳﻦ ﺁﻓﺘﺎﺏ ﺑﻬﺮﻩ ﻣﻨﺪﻧﺪ‪ ،‬ﺍﻣﺎ ﺗﻨﻬﺎ ﺩﺭ ﺁﻳﻨﮥ ﺻﻴﻘﻠﻰ ﺍﺳﺖ ﻛﻪ ﺁﻓﺘﺎﺏ ﺭﺍ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺑﺘﻤﺎﻣﻪ ﻣﻰ ﺗﻮﺍﻥ ﺩﻳﺪ‪ .‬ﺍﮔﺮﭼﻪ ﺧﻮﺭﺷ ﻴﺪﻯ ﻛﻪ ﺩﺭ ﺁﻳﻨﻪ ﺩﻳﺪﻩ ﻣﻰ ﺷﻮﺩ ﺑﺎ ﺧﻮﺭﺷﻴﺪ ﻭﺍﻗﻌﻰ ﺗﻔﺎﻭﺕ ﺑﺴ ﻴ ﺎﺭ‬ ‫ﺩﺍﺭﺩ‪ ،‬ﺁﻥ ﺩﺭ ﺁﺳﻤﺎﻥ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺩﺭ ﺯﻣﻴ ﻦ‪ ،‬ﺁﻥ ﭘﺮﺗﻮ ﻣﻰ ﺑﺨﺸﺪ ﻭ ﺍ ﻳﻦ ﭘﺮﺗﻮ ﺭﺍ ﻣﻨﻌﻜﺲ ﻣﻰ ﺳﺎﺯﺩ‪ ،‬ﺁﻥ‬ ‫ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻛﺮﮤ ﺯﻣ ﻴﻦ ﺍﺳﺖ ﻭ ﺍ ﻳﻦ ﺩﺭ ﺩﺳﺖ ﺟﺎ ﻣﻰ ﮔﻴﺮﺩ‪ ،‬ﺑﺎ ﺍﻳﻦ ﻭﺟﻮﺩ ﺑﺎ ﻧﮕﺎﻩ ﻛﺮﺩﻥ ﺑﻪ ﺍﻳﻦ‬ ‫ﺧﻮﺭﺷﻴﺪ ﻣﻰ ﺗﻮﺍﻥ ﺷﻨﺎﺧﺖ ﻣﺨﺘﺼﺮﻯ ﺍﺯ ﺁﻥ ﺧﻮﺭﺷ ﻴﺪ ﭘﻴﺪﺍ ﻛﺮﺩ‪.‬ﺑﺎ ﺍﻳﻦ ﺗﻮﺿﻴ ﺢ‪ ،‬ﭘ ﻴﺎﻣﺒﺮﺍﻥ ﻭﺍﺳﻄﮥ‬ ‫ﻣﻌﺮﻓﺖ ﻫﺴﺘﻨﺪ ﻭﺍ ﻳﻦ ﺣﻘ ﻴﻘﺖ ﻧﺒﺎﻳﺪﺗﺪﺍﻋﻰ ِﻧﻮﻋﻰ ﻣﻘﺎﻡ ﺍﻟﻮﻫﻴﺖ ﺑﺮﺍﻯ ﺍﻳﺸﺎﻥ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺍﺯ ﺳﻮﻯ ﺩ ﻳﮕﺮ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﻰ ﻣﺮﺑﻰ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ‪ .‬ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﻳﻚ ﺑﻮﺗﮥ ﮔﻞ ﺭﻧﮓ ﻭ‬ ‫ﺑﻮ ﻭ ﻃﺮﺍﻭﺕ ﻓﻄﺮﻯ ﺩﺍﺭﺩ‪ ،‬ﺍﻣﺎ ﺍﮔﺮ ﺗﺤﺖ ﺗﺮﺑﻴﺖ ﺑﺎﻏﺒﺎﻥ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﺑﺮ ﺯ ﻳﺒﺎﻳﻰ ﻭ ﻟﻄﺎﻓﺖ ﻭ ﺑﻮﻯ ﺧﻮﺵ‬ ‫ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺑﺎ ﻭﺟﻮﺩ ﺗﻤﺎﻡ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﻓﻄﺮﻯ ﺧﻮﺩ ﺑﻪ ﺗﺮﺑﻴﺖ ﻣﺮﺑﻰ ﻧﻴ ﺎﺯﻣﻨﺪ‬ ‫ﻣﺮﺑﻰ‬ ‫ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﻣﺤﺘﺎﺝ ﺑﻪ ّ‬

‫ﻣﺮﺑﻰ ﺑﻰ ﺷﮏ ﻭ ﺷﺒﻬﻪ ﺑﺎﻳﺪ ﺩﺭ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﮐﺎﻣﻞ ﻭ ﻣﻤﺘﺎﺯ ﺍﺯ ﺟﻤ ﻴﻊ ﺑﺸﺮ ﺑﺎﺷﺪ‪ ،‬ﭼﻪ ﮐﻪ‬ ‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ّ‬ ‫ﻣﺮﺑﻰ ﺟﺴﻤﺎﻧﻰ ﺑﺎﺷﺪ ﻭ ﻫﻢ‬ ‫ﻣﺮﺑﻰ ﻧﻤ ﻴﺸﻮﺩ‪ ،‬ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﮐﻪ ﺑﺎﻳﺪ ﻫﻢ ّ‬ ‫ﺍﮔﺮ ﻣﺜﻞ ﺳﺎﺋﺮ ﺑﺸﺮ ﺑﺎﺷﺪ ّ‬

‫ﻣﺮﺑﻰ ﺭﻭﺣﺎﻧﻰ«‬ ‫ﻣﺮﺑﻰ ﺍﻧﺴﺎﻧﻰ ﻭ ﻫﻢ ّ‬ ‫ّ‬

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‫ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺗﺄﻛﻴﺪ ﺩﺍﺭﺩ ﻛﻪ ﭼﻮﻥ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻣﺮﺑﻴ ﺎﻥ ﺁﺳﻤﺎﻧﻰ ﻫﺴﺘﻨﺪ ﻭ ﻫﻤﻪ ﺍﺯ ﺟﺎﻧﺐ‬

‫ﺧﺪﺍﻭﻧﺪ ﻳﻜﺘﺎ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﺑﺸﺮ ﺑﻪ ﺳﻮﻯ ﻫﺪﻑ ﻭﺍﺣﺪﻯ ﻛﻪ ﺍﻭ ﺑﺮﺍﻯ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﺩ ﻣﺒﻌﻮﺙ‬ ‫ﺷﺪﻩ ﺍﻧﺪ‪ ،‬ﻧﺒﺎﻳﺪ ﺗﻔﺎﻭﺗﻬﺎﻳﻰ ﻛﻪ ﺑﺎ ﻫﻢ ﺩﺍﺭﻧﺪ ﻭ ﻧﺎﺷﻰ ﺍﺯ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﻭ ﺷﺮﺍﻳﻂ ﻣﺘﻔﺎﻭﺕ ﻇﻬﻮﺭﺷﺎﻥ‬ ‫ﺍﺳﺖ ﺩﻟ ﻴﻞ ﺍﺧﺘﻼﻑ ﻭ ﺗﻔﺎﻭﺕ ﺫﺍﺗ ﻰ ﺁﻧﻬﺎ ﻣﺤﺴﻮﺏ ﮔﺮﺩﺩ‪ ،‬ﺑﻠﻜﻪ ﻫﻤﮥ ﺁﻧﻬﺎ ﻣﻨﺸﺄ ﻭﺍﺣﺪ ﻭ ﻫﺪﻑ ﻭﺍﺣﺪ‬ ‫ﻭ ﺗﻌﺎﻟ ﻴﻢ ﺍﺳﺎﺳﻰ ﻭﺍﺣﺪﻯ ﺩﺍﺭﻧﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺟﻤ ﻴﻊ ﺍﻧﺒ ﻴﺎء ﻫﻴ ﺎﮐﻞ ﺍﻣﺮﺍﻪﻠﻟ‬ ‫ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﻗﻤﺎﺋﺺ ﻣﺨﺘﻠﻔﻪ ﻇﺎﻫﺮ ﺷﺪﻧﺪ‪ .‬ﻭ ﺍﮔﺮ ﺑﻪ ﻧﻈﺮ ﻟﻄﻴﻒ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻰ ﻫﻤﻪ ﺭﺍ ﺩﺭ ﻳﮏ‬ ‫ﺭﺿﻮﺍﻥ ﺳﺎﮐﻦ ﺑﻴ ﻨﻰ ﻭ ﺩﺭ ﻳﮏ ﻫﻮﺍ ﻃﺎﺋﺮ ﻭ ﺑﺮ ﻳﮏ ﺑﺴﺎﻁ ﺟﺎﻟﺲ ﻭ ﺑﺮ ﻳﮏ ﮐﻼﻡ ﻧﺎﻃﻖ ﻭ ﺑﺮ ﻳﮏ‬ ‫ﺍﺗﺤﺎﺩ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﻭ ﺷﻤﻮﺱ ﻏﻴﺮﻣﺤﺪﻭﺩ ﻭﻣﻌﺪﻭﺩ‪«.‬‬ ‫ﺍﻣﺮﺁﻣﺮ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ّ‬

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‫ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺩﺭ ﺁﺛﺎﺭ‬

‫ﻣﻘﺪﺳﮥ ﻫﻤﮥ ﺍﺩﻳ ﺎﻥ ﻣﻼﺣﻈﻪ ﻣ ﻰ ﻛﻨ ﻴﻢ ﻛﻪ ﻫﻤﮥ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻗﺒﻞ ﺍﺯ ﺧﻮﺩ ﺭﺍ ﻧﻬﺎ ﻳﺖ ﺳﺘﺎﻳ ﺶ‬ ‫ﻭ ﺍﺣﺘﺮﺍﻡ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﻭ ﺑﻪ ﻇﻬﻮﺭ ﭘ ﻴﺎﻣﺒﺮ ﺑﻌﺪ ﺍﺯ ﺧﻮﺩ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﻳﻢ ﻧﻴ ﺰ ﺍﻳﻦ ﺍﺻﻞ‬ ‫ﻦ َ َ ٍ‬ ‫ﻣﻨﻬﻢ «‬ ‫ﻭﺣﺪﺕ ﺍﺳﺎﺱ ﺍﺩﻳﺎﻥ ﻣﻮﺭﺩ ﺗﺄﻛﻴﺪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﺍﺯﺟﻤﻠﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ ِّ َ ُ » :‬‬ ‫ﺍﺣﺪ ِ ْ ُ‬ ‫ﻻﻧﻔﺮﻕ ﺑَ ﻴ َ‬

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‫ﭘﺲ ﺩ ﻳﻦ ﺍﻟﻬ ﻰ ﻳﻜﻰ ﺑﻴ ﺶ ﻧ ﻴﺴﺖ ﻭﺁﻧﭽﻪ ﻣﺎ ﺍﺩ ﻳﺎﻥ ﻣﺨﺘﻠﻒ ﻣﻰ ﻧﺎﻣ ﻴﻢ ﭼﻴﺰﻯ ﺟﺰ ﻣﺮﺍﺣﻞ‬

‫ﻣﺨﺘﻠﻒ ﺁﻥ ﺩﻳﻦ ﻭﺍﺣﺪ ﻧﻴﺴﺖ‪ ،‬ﺍﻣﺎ ﺍﻳﻦ ﺩ ﻳﻦ ﻭﺍﺣﺪ ﺑﻪ ﻫﻤﺮﺍﻩ ﺗﻮﺳﻌﮥ ﻓﻜﺮﻯ ﻭ ﻋﻘﻠﻰ ﺑﺸﺮ ﻭ ﭘ ﻴﺸﺮﻓﺖ‬ ‫ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﻭ ﺻﻨﺎ ﻳﻊ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻭ ﺩﻳﮕﺮ ﺷﺮﺍﻳﻂ ﺯﻣﺎﻧﻰ ﻭ ﻣﻜﺎﻧﻰ ﺗﺠﺪﻳﺪ ﻣﻰ ﮔﺮﺩﺩ ﺗﺎ ﺟﻮﺍﺑﮕﻮ ﻯ‬ ‫ﻧﻴ ﺎﺯﻫﺎﻯ ﺑﺸﺮ ﺩﺭ ﺷﺮﺍﻳﻂ ﺟﺪﻳﺪ ﮔﺮﺩﺩ‪ .‬ﺑﻪ ﻋﻼﻭﻩ‪ ،‬ﺩﺧﻞ ﻭ ﺗﺼﺮﻑ ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳﺎﻥ ﺩﺭ ﺩﻳﻦ ﺧﻮﺩ ﻭ ﺁﻟﻮﺩﻩ‬ ‫ﺷﺪﻥ ﺍﺻﻞ ﺩﻳﺎﻧﺖ ﺑﻪ ﺍﻭﻫﺎﻡ ﻭ ﺧﺮﺍﻓﺎﺕ ﻭ ﺍﻏﺮﺍﺽ ﻧﻔﺴﺎﻧﻰ ﺩﻟ ﻴﻞ ﺩﻳ ﮕﺮﻯ ﺑﺮﺍﻯ ﺗﺠﺪﻳﺪ ﺍﺩﻳﺎﻥ ﺍﺳﺖ‪.‬‬


‫ﺍﺻﻮﻝ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺑﻬﺎﺋﻰ‬

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‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺩﻳ ﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻣﻌﺘﻘﺪ ﺑﻪ ﺍﺳﺘﻤﺮﺍﺭ ﻇﻬﻮﺭﺍﺕ ﺍﻟﻬﻴﻪ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺭﺍ ﺁﺧﺮﻳﻦ ﺩ ﻳﻦ‬ ‫ﻧﻤﻰ ﺩﺍﻧﺪ ﻭ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻫﻤﻮﺍﺭﻩ ﻣﺤﺘﺎﺝ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻭ‬ ‫ﺧﺪﺍﻭﻧﺪ ﻫﺮﮔﺰ ﺍﻳﻦ ﻓﻴﺾ ﺭﺍ ﺍﺯ ﺑﺸﺮ ﺩﺭ ﻳﻎ ﻧﺨﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﺍﺩﻋﺎﻯ ﺍﺩﻳﺎﻥ ﻛﻪ ﻫﺮﻳﻚ ﺧﻮﺩ ﺭﺍ ﺁﺧﺮﻳﻦ‬ ‫ﺩﻳﻦ ﺍﻟﻬﻰ ﻣﻰ ﺩﺍﻧﻨﺪ ﻳﻜﻰ ﺍﺯ ﺍﻧﺤﺮﺍﻓﺎﺕ ﻭ ﺍﻭﻫﺎﻣﻰ ﺍﺳﺖ ﻛﻪ ﺭﻫﺒﺮﺍﻥ ﻣﺬﻫﺒﻰ ﺍﺩﻳ ﺎﻥ ﺑﺮﺍﻯ ﺗﺪﺍﻭﻡ ﻗﺪﺭﺕ‬ ‫ﻭ ﺭﻫﺒﺮﻯ ﺧﻮﺩ ﺩﺭ ﺩﻳﻦ ﺍﻟﻬﻰ ﺍ ﻳﺠﺎﺩ ﻛﺮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺍﺯ ﻃﺮ ﻳﻖ ﺍ ﻳﻦ ﺩ ﻳﻦ ﻭﺍﺣﺪ ﺍﻟﻬﻰ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻣﻰ ﺗﻮﺍﻧﺪ ﺑﻪ ﻫﺪﻑ ﺍﺯ ﺧﻠﻘﺖ ﺧﻮﺩ‪ ،‬ﻛﻪ‬

‫ﺷﻨﺎﺳﺎﻳﻰ ﺧﺪﺍﻭﻧﺪ ﻭ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻦ ﺍﻭﺳﺖ‪ ،‬ﻧﺎﺋﻞ ﺷﻮﺩ ‪.‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨ ﺪ‪ِ » ،‬‬ ‫ﻋﻠﺖ ﺁﻓﺮﻳﻨﺶ‬

‫ﺣﺐ ﺑﻮﺩﻩ‪ ...‬ﻟﻬﺬﺍﺑﺎﻳﺪﺟﻤﻴْﻊ‪ ،‬ﺑﺮﺷﺮﻳ ِ‬ ‫ﺣﺐ ِﺍﻟﻬﻰ ﻣﺠﺘﻤﻊ ﺷﻮﻧﺪ ‪) «.‬ﺍﺩﻋﻴ ﮥﻣﺤﺒﻮﺏ‪،‬‬ ‫ﻌﺖ ُ ّ‬ ‫ﻣﻤﻜﻨﺎﺕ‪ّ ُ ،‬‬

‫ﺹ‪ (۳۹۱‬ﺍﻧﺴﺎﻧ ﻰ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﻭﻫﺪﻑ ﺑﺮﺳﺪ ﺍﺷﺮﻑ ﻣﺨﻠﻮﻗﺎﺕ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﻛﺴﻰ ﻛﻪ ﺧﺪﺍ ﺭﺍ‬

‫ﺑﺸﻨﺎﺳﺪ ﻭ ﺩﻭﺳﺖ ﺑﺪﺍﺭﺩ ﻫﻤﮥ ﻣﺨﻠﻮﻗﺎﺕ ﺍﻭ ﺭﺍﻧﻴﺰ ﺩﻭﺳﺖ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪» :‬ﻋﺎﺷﻘﻢ ﺑﺮ ﻫﻤﻪ ﻋﺎﻟﻢ ﻛﻪ‬ ‫ﻫﻤﻪ ﻋﺎﻟﻢ ﺍﺯ ﺍﻭﺳﺖ« ﻭ ﻛﺴ ﻰ ﻛﻪ ﻣﺨﻠﻮﻗﺎﺕ ﺍﻭ ﺭﺍ ﺩﻭﺳﺖ ﺑﺪﺍﺭﺩ ﺑﺮ ﺧﺪﻣﺖ ﺁﻧﻬﺎ ﻗﻴﺎﻡ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪،‬‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎﻥ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺧﺪﻣﺖ ﺟﻤ ﻴﻊ َﻣﻦ َﻋﻠ ﻰ‬

‫ﺍﻻﺭﺽ ﻗﻴﺎﻡ ﻧﻤﺎ ﻳﺪ‪«.‬‬

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‫ﭘﺲ ﺍﺯ ﻧﻈﺮ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﺻﻮﺭﺗﻰ ﺑﻪ ﻣﻘﺎﻡ ﺍﺻﻠﻰ ﺧﻮﺩ ﻛﻪ ﺍﺷﺮﻑ‬

‫ﻣﺨﻠﻮﻗﺎﺕ ﺍﺳﺖ ﻧ ﺎﺋﻞ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺑﻪ ﻋﻠﺖ ﻋﺸﻘﻰ ﻛﻪ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﺩ ﺑﻪ ﺧﺪﻣﺖ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻗﻴﺎﻡ‬ ‫ﻛﻨﺪ‪.‬‬ ‫ﺧﺪﺍﻭﻧﺪ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺷﻨﺎﺳﺎﻳﻰ ﻭ ﺩﻭﺳﺘﻰ ﺧﻮﺩ ﺧﻠﻖ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﺍﻟﺒﺘﻪ ﻭﺳﺎﺋﻞ ﻭ‬ ‫ﻧﻴﺮﻭﻫﺎﻯ ﻻﺯﻡ ﺭﺍ ﻧﻴﺰ ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﻨﻈﻮﺭ ﺩﺭ ﺍﺧﺘﻴ ﺎﺭ ﺍﻭ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻫﻤﻴﻦ ﻗﻮﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﻭ ﺍﻣﻜﺎﻥ‬ ‫ﻣﻰ ﺩﻫﺪ ﺍﺯ ﻋﺎﻟﻢ ﺣﻴﻮﺍ ﻧﻰ ﻓﺮﺍﺗﺮ ﺭﻭﺩ ‪ .‬ﭘﺲ ﺩﺭ ﺍﻧﺴﺎﻥ‪ ،‬ﻋﻼﻭﻩ ﺑﺮ ﺟﺴﻢ‪ ،‬ﺣﻘﻴﻘﺘﻰ ﻣﻌﻨﻮﻯ ﺑﻪ ﻧﺎﻡ ﺭﻭﺡ‬ ‫ﺍﻧﺴﺎﻧﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺍﺻﻞ ﻭ ﺣﻘﻴﻘﺖ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﻣﻨﺒﻊ ﻗﻮﺍﻳﻰ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ‬ ‫ﺣﻴﻮﺍﻥ ﻣﻤﺘﺎﺯ ﻣﻰ ﻛﻨﺪ‪ .‬ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺍﺯ ﺍﺭﺗﺒﺎﻁ ﺭﻭﺡ ﻭ ﺟﺴﺪ ﺷﻜﻞ ﻣﻰ ﮔﻴ ﺮﺩ‪ .‬ﺍﺯ ﺯﻣﺎﻥ‬ ‫ﺍﻧﻌﻘﺎﺩ ﻧﻄﻔﻪ ﺩﺭ ﺭﺣﻢ ﺭﻭﺡ ﺑﻪ ﺁﻥ ﺗﻌﻠﻖ ﻣﻰ ﮔﻴﺮﺩ‪ ،‬ﻣﺜﻞ ﭘﺮﺗﻮ ﻧﻮﺭﻯ ﻛﻪ ﺩﺭ ﺁﻳﻨﻪ ﻣﻨﻌﻜﺲ ﻣ ﻰ ﺷﻮﺩ‪ ،‬ﻭ ﺍ ﻳﻦ‬ ‫ﺭﻭﺡ ﺩﺭ ﺩﻭﺭﺍﻥ ﺯﻧﺪﮔﻰ ﻓﺮﺩ ﺗﻜﺎﻣﻞ ﻣﻰ ﻳ ﺎﺑﺪ ﻭ ﭘﺲ ﺍﺯﻣﺮﮒ ﻭ ﻧﺎﺑﻮﺩﻯ ﺟﺴﻢ ﻧﻴﺰ ﺩﺭ ﻋﻮﺍﻟﻢ ﺑﻰ ﭘﺎﻳ ﺎﻥ‬ ‫ﺍﻟﻬﻰ ﺑﻪ ﺗﺮﻗﻰ ﻭ ﭘﻴﺸﺮﻓﺖ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ ،‬ﺍﻣﺎ ﺩﻭﺭﺍﻥ ﺯﻧﺪﮔﻰ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺧﺎﻛﻰ ﻛﻪ ﺁﻏﺎﺯ‬ ‫ﺍﻳﻦ ﺗﻜﺎﻣﻞ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺖ ﺍﺯ ﺍﻫﻤ ﻴﺖ ﺧﺎﺻﻰ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ‬ ‫ﭼﻨ ﻴﻦ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪ » :‬ﺩﺭ ﺑﺪﺍﻳﺖ ﺣﻴﺎﺗﺶ ﺍﻧﺴﺎﻥ ﺩﺭ ﻋﺎﻟﻢ ﺭﺣﻢ ﺑﻮﺩ ﻭ ﺩﺭ ﻋﺎﻟﻢ ﺭﺣﻢ ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﻟﻴﺎﻗﺖ ﻭ‬ ‫ﺗﺮﻗﻰ ﺑﺎ ﻳﻦ ﻋﺎﻟﻢ ﺣﺎﺻﻞ ﮐﺮﺩ ﻭ ﻗﻮﺍﺋﻰ ﮐﻪ ﺩﺭ ﺍ ﻳﻦ ﻋﺎﻟﻢ ﻻﺯﻡ ﺑﻮﺩ ﺩﺭ ﺁﻥ ﻋﺎﻟﻢ ﺗﺤﺼ ﻴﻞ ﻧﻤﻮﺩ‪ .‬ﭼﺸﻢ‬ ‫ّ‬ ‫ﻻﺯﻡ ﺩﺍﺷﺖ ﺩﺭ ﺍ ﻳﻦ ﻋﺎﻟﻢ‪ ،‬ﺩﺭ ﻋﺎﻟﻢ ﺭﺣﻢ ﺣﺎ ﺻﻞ ﻧﻤﻮﺩ‪ .‬ﮔﻮﺵ ﻻﺯﻡ ﺩﺍﺷﺖ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ‪ ،‬ﺩﺭ ﻋﺎﻟﻢ‬

‫ﺭﺣﻢ ﭘﻴﺪﺍ ﮐﺮﺩ‪ .‬ﺟﻤﻴﻊ ﻗﻮﺍﺋﻰ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻻﺯﻡ ﺑﻮﺩ ﺩﺭ ﻋﺎﻟﻢ ﺭﺣﻢ ﺗﺤﺼﻴﻞ ﮐﺮﺩ‪ .‬ﺩﺭ ﻋﺎﻟﻢ ﺭﺣﻢ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﻣﻬﻴﺎﻯ ﺍﻳﻦ ﻋﺎﻟﻢ ﺷﺪ‪ .‬ﻭ ﺑﻪ ﺍﻳﻦ ﻋﺎﻟﻢ ﮐﻪ ﺁﻣﺪ ﺩﻳﺪ ﮐﻪ ﺟﻤﻴﻊ ﻗﻮﺍﻯ ﻻﺯﻣﻪ ﻣﻬﻴﺎ ﺍﺳﺖ؛ ﺟﻤﻴﻊ ﺍﻋﻀﺎ ﻭ‬ ‫ﺍﺟﺰﺍﺋﻰ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ ﺍﻳﻦ ﻋﺎﻟﻢ ﺣﻴ ﺎﺕ ﻻﺯﻡ ﺩﺍﺭﺩ ﺩﺭ ﺁﻥ ﻋﺎﻟﻢ ﺣﺎﺻﻞ ﻧﻤﻮﺩﻩ‪ .‬ﭘﺲ ﺩﺭ ﺍ ﻳﻦ ﻋﺎﻟﻢ ﻧﻴ ﺰ‬ ‫ﺑﺎﻳﺪ ﺗﻬﻴﻪ ﻭ ﺗﺪﺍﺭﮎ ﻋﺎﻟﻢ ﺑﻌﺪ ﺭﺍ ﺩﻳﺪ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮑﻮﺕ ﻣﺤﺘﺎﺝ ﺑﺎﻳﺪ ﺗﻬﻴ ﻪ ﻭ ﺗﺪﺍﺭﮎ ﺁﻥ ﺩﺭ‬ ‫ﺍﻳﻨﺠﺎ ﺑﻴﻨﺪ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺩﺭ ﻋﺎﻟﻢ ﺭﺣﻢ ﻗﻮﺍﺋﻰ ﮐﻪ ﺩﺭ ﺍ ﻳﻦ ﻋﺎﻟﻢ ﻣﺤﺘﺎﺝ ﺑﻪ ﺁﻥ ﺍﺳﺖ ﭘﻴﺪﺍ ﻧﻤﻮﺩ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻻﺯﻡ ﺍﺳﺖ ﮐﻪ ﺁﻧﭽﻪ ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮑﻮﺕ ﻻﺯﻡ ﻳﻌﻨﻰ ﺟﻤ ﻴﻊ ﻗﻮﺍﻯ ﻣﻠﮑﻮﺗﻰ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺗﺤﺼ ﻴﻞ‬ ‫ﺑﮑﻨﺪ‪ .‬ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮑﻮﺕ ﺑﻌﺪ ﺍﺯ ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﻪ ﺁﻥ ﻋﺎﻟﻢ‪ ،‬ﻣﺤﺘﺎﺝ ﺑﻪ ﭼﻪ ﭼﻴﺰ ﺍﺳﺖ ﻭ ﻣﺤﺘﺎﺝ‬ ‫ﺑﻪ ﭼﻪ ﻗﻮﺍﺋﻰ ﺍﺳﺖ؟ ﭼﻮﻥ ﺁﻥ ﻋﺎﻟﻢ ﻋﺎﻟﻢ ﺗﻘﺪﻳﺲ ﺍﺳﺖ ﻋﺎﻟﻢ ﻧﻮﺭﺍﻧ ﻴﺖ ﺍﺳﺖ ﻟﻬﺬﺍ ﻻﺯﻡ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬ ‫ﺍﻳﻦ ﻋﺎﻟﻢ ﺗﺤﺼﻴ ﻞ ﺗﻘﺪ ﻳﺲ ﻭ ﻧﻮﺭﺍﻧ ﻴﺖ ﮐﻨﻴﻢ ﻭ ﺁﻥ ﻧﻮﺭﺍﻧﻴﺖ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺣﺎﺻﻞ ﮐﻨﻴﻢ ﻭ ﺩﺭ‬ ‫ﺁﻥ ﻋﺎﻟﻢ ﺭﻭﺣﺎﻧ ﻴﺖ ﻻﺯﻡ ﺁﻥ ﺭﻭﺣﺎﻧﻴﺖ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺗﺤﺼ ﻴ ﻞ ﻧﻤﺎﺋﻴﻢ ﺩﺭ ﺁﻥ ﻋﺎﻟﻢ ﺍﻳﻤﺎﻥ ﻭ‬ ‫ﻣﺤﺒﺖ ﺍﻪﻠﻟ ﻻﺯﻡ ﺟﻤ ﻴﻊ ﺭﺍ ﺑﺎ ﻳﺪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺗﺤﺼ ﻴﻞ ﮐﺮﺩ ﺗﺎ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺍﺯ‬ ‫ﺍﻳﻘﺎﻥ ﻭ ﻣﻌﺮﻓﺖ ﺍﻪﻠﻟ ﻭ‬ ‫ّ‬

‫ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﻪ ﺁﻥ ﻋﺎﻟﻢ ﺑﺎﻗﻰ ﺍﻧﺴﺎﻥ ﺑﺒﻴﻨﺪ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﻻﺯﻡ ﺁﻥ ﺣﻴﺎﺕ ﺍﺑﺪﻯ ﺍﺳﺖ ﺣﺎﺻﻞ ﻧﻤﻮﺩﻩ‬

‫ﻣﺤﺒﺖ‬ ‫ﺍﺳﺖ‪ .‬ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺁﻥ ﻋﺎﻟﻢ ﻋﺎﻟﻢ ﺍﻧﻮﺍﺭ ﺍﺳﺖ ﻟﻬﺬﺍ ﻧﻮﺭﺍﻧﻴﺖ ﻻﺯﻡ ﺍﺳﺖ ﺁﻥ ﻋﺎﻟﻢ ﻋﺎﻟﻢ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﺍﻪﻠﻟ ﻻﺯﻡ ﺍﺳﺖ ﺁﻥ ﻋﺎﻟﻢ ﻋﺎﻟﻢ ﮐﻤﺎﻻﺕ ﺍﺳﺖ ﻟﻬﺬﺍ ﺑﺎﻳﺪ ﺩﺭ ﺍ ﻳﻦ ﻋﺎﻟﻢ ﺗﺤﺼ ﻴﻞ‬ ‫ﺍﻪﻠﻟ ﺍﺳﺖ ﻟﻬﺬﺍ‬ ‫ّ‬

‫ﮐﻤﺎﻻﺕ ﮐﺮﺩ ﺁﻥ ﻋﺎﻟﻢ ﻋﺎﻟﻢ ﻧﻔﺜﺎﺕ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﺎﻳﺪ ﺩﺭﮎ ﻧﻔﺜﺎﺕ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫ﻧﻤﻮﺩ ﺁﻥ ﻋﺎﻟﻢ ﻋﺎﻟﻢ ﺣ ﻴﺎﺕ ﺍﺑﺪﻯ ﺍﺳﺖ ﺩﺭ ﺍ ﻳﻦ ﻋﺎﻟﻢ ﺑﺎﻳﺪ ﺣ ﻴﺎﺕ ﺍﺑﺪﻯ ﺣﺎﺻﻞ ﻧﻤﻮﺩ‪ .‬ﺍﻧﺴﺎﻥ ﺑﺘﻤﺎﻡ‬

‫ﻫﻤﺖ ﺑﺎﻳﺪ ﺍﻳﻦ ﻣﻮﺍﻫﺐ ﺭﺍ ﺗﺤﺼﻴﻞ ﻧﻤﺎﻳﺪ ﻭ ﺍﻳﻦ ﻗﻮﺍﻯ ﺭﺣﻤﺎﻧﻰ ﺭﺍ ﺑﻪ ﺍﻋﻠﻰ ﺩﺭﺟﻪ ﮐﻤﺎﻝ ﺑﺎ ﻳﺪ ﺑﺪﺳﺖ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ﺍﻪﻠﻟ ﺛﺎﻟﺚ ﺍﻳﻤﺎﻥ ﺭﺍﺑﻊ ﺍﻋﻤﺎﻝ ﺧﻴ ﺮﻳﻪ ﺧﺎﻣﺲ‬ ‫ﺍﻭﻝ ﻣﻌﺮﻓﺖ ﺍﻪﻠﻟ ﺛﺎﻧﻰ‬ ‫ّ‬ ‫ﺁﻭﺭﺩ ﻭ ﺁﻥ ﺍ ﻳﻦ ﺍﺳﺖ ّ‬

‫ﺟﺎﻧﻔﺸﺎﻧﻰ ﺳﺎﺩﺱ ﺍﻧﻘﻄﺎﻉ ﺳﺎﺑﻊ ﻃﻬﺎﺭﺕ ﻭ ﺗﻘﺪﻳﺲ ﻭ ﺗﺎ ﺍ ﻳﻦ ﻗﻮﻯ ﺭﺍ ﭘﻴ ﺪﺍ ﻧﮑﻨﺪ ﻭ ﺍ ﻳﻦ ﺍﻣﻮﺭ ﺭﺍ ﺣﺎﺻﻞ‬ ‫ﺍﻟﺒﺘﻪ ﺍﺯ ﺣ ﻴﺎﺕ ﺍﺑﺪﻳﻪ ﻣﺤﺮﻭﻡ ﺍﺳﺖ ‪«.‬‬ ‫ﻧﻨﻤﺎﻳﺪ ّ‬

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‫ﻭﺳﺎﺋﻠﻰ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﻛﺴﺐ ﺍ ﻳﻦ ﻛﻤﺎﻻﺕ ﻭ ﺭﺳﻴﺪﻥ ﺑﻪ ﻫﺪﻑ ﺍﺯ ﺧﻠﻘﺖ ﺩﺭ ﺍﺧﺘﻴ ﺎﺭ‬

‫ﺍﻧﺴﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ ،‬ﻣﺎﻧﻨﺪ ﻋﻘﻞ ﻭ ﻗﻠﺐ ﻭ ﻋﻠﻢ ﻭ ﺩﻳﻦ‪ ،‬ﻫﻤﻪ ﺷﺮﻳﻔﻨﺪ ﻭ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺍﺯ ﻫﻤﮥ ﺁﻧﻬﺎ ﺑﻪ‬ ‫ﺩﺭﺳﺘﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻣﻮﺭﺩ ﺍﻫﻤ ﻴﺖ ﻋﻘﻞ ﻭ ﺧﺮﺩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺯﺑﺎﻥ ﺧﺮﺩ ﻣﻴﮕﻮﻳﺪ‬ ‫ﻫﺮ ﮐﻪ ﺩﺍﺭﺍﻯ ﻣﻦ ﻧﺒﺎﺷﺪ ﺩﺍﺭﺍﻯ ﻫ ﻴ ﭻ ﻧﻪ‪ .‬ﺍﺯ ﻫﺮ ﭼﻪ ﻫﺴﺖ ﺑﮕﺬﺭﻳﺪ ﻭ ﻣﺮﺍ ﺑﻴﺎﺑﻴﺪ‪ .‬ﻣﻨﻢ ﺁﻓﺘﺎﺏ ﺑﻴﻨﺶ ﻭ‬ ‫ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ‪ .‬ﭘﮋﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺗﺎﺯﻩ ﻧﻤﺎﻳﻢ ﻭ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺯﻧﺪﻩ ﮐﻨﻢ ‪«.‬‬

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‫ﺑﻨﺎﺑﺮﺍ ﻳﻦ‪ ،‬ﺩﻳﻦ ﻧﻪ ﺗﻨﻬﺎ ﺑﺎ ﻋﻘﻞ‬

‫ﻣﺎﺗﺮ ﻯ‬ ‫ﺗﻨﺎﻗﻀﻰ ﻧﺪﺍﺭﺩ ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺑﺎ ﺁﻥ ﻣﻄﺎﺑﻘﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺧﻠﻖ ﺍﻟﻬﻰ ﺗﻨﺎﻗﻀﻰ ﻧ ﻴﺴﺖ‪َ َ » .‬‬

‫ﺍﻟﺮﺣﻤﻦ ِﻣﻦ َ ُ ٍ‬ ‫ﺗﻔﺎﻭﺕ «‬ ‫ﻓﻰ َ ْ ِ‬ ‫ﺧﻠﻖ ‪ِ ْ ‬‬

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‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﻫﺮﭼﻪ ﺩﺭ ﻛﺘﺐ ﻣﻘﺪﺳﮥ ﺍﺩﻳﺎﻥ ﻣﺨﺎﻟﻒ ﻋﻠﻢ ﻭ ﻋﻘﻞ ﺑﺎﺷﺪ‪،‬‬

‫ﻣﺜﻞ ﺧﻠﻖ ﻋﺎﻟﻢ ﺩﺭ ﺷﺶ ﺭﻭﺯ ﻳﺎ ﻓﺮﻭﺭ ﻳﺨﺘﻦ ﺳﺘﺎﺭﮔﺎﻥ ﺑﺮ ﺭﻭﻯ ﺯﻣ ﻴﻦ‪ ،‬ﺍﺯ ﻧﻈﺮ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺟﻨﺒﮥ ﺗﻤﺜﻴﻠ ﻰ‬


‫ﺍﺻﻮﻝ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺑﻬﺎﺋﻰ‬

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‫ﺩﺍﺭﺩ ﻭ ﻧﻴﺎﺯﻣﻨﺪ ﺗﻔﺴﻴﺮ ﺍﺳﺖ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﻗﺴﻤﺖ ﺯﻳﺎﺩﻯ ﺍﺯ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺑﻪ ﺗﻔﺴﻴﺮ ﻛﺘﺐ ﻣﻘﺪﺳﮥ‬ ‫ﻗﺒﻞ ﺍﺧﺘﺼﺎﺹ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻳﻜﻰ ﺩ ﻳﮕﺮ ﺍﺯ ﻭﻳ ﮋﮔﻴﻬﺎﻯ ﺍﻧﺴﺎﻥ ﻛﻪ ﺩﺭ ﺭﺳﻴﺪﻥ ﺍﻭ ﺑﻪ ﻫﺪﻑ ﺍﺯ ﺧﻠﻘﺖ ﺧﻮﻳﺶ ﻧﻘﺸﻰ ﺍﺳﺎﺳﻰ‬ ‫ﺩﺍﺭﺩ ﺍﺧﺘﻴ ﺎﺭ ﺍﻭﺳﺖ‪ .‬ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻣﺨﺘﺎﺭ ﻧﺒﻮﺩ ﻭ ﻣﺠﺒﻮﺭ ﺑﻪ ﺷﻨﺎﺳﺎﻳﻰ ﻭ ﺩﻭﺳﺘﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻰ ﺷﺪ‪ ،‬ﺍﻳﻦ‬ ‫ﺷﻨﺎﺳﺎﻳﻰ ﻭ ﺩﻭﺳﺘﻰ ﻫﻴ ﭻ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺷﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳ ﻨﺪ‪ ...» :‬ﻭ ﺑﻌﺪ ﺍﺯ ﺧﻠﻖ ﻛﻞ‬ ‫ﻣﻤﻜﻨﺎﺕ ﻭ ﺍﻳﺠﺎﺩ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻪ ﺗﺠﻠﻰ ﺍﺳﻢ ﻳﺎ ﻣﺨﺘﺎﺭ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﺍﻣﻢ ﻭ ﺧﻼﻳﻖ ﺑﺮﺍ ﻯ ﻣﻌﺮﻓﺖ ﻭ‬ ‫ﻣﺤﺒﺖ ﺧﻮﺩ ﻛﻪ ﻋﻠﺖ ﻏﺎﺋﻰ ﻭ ﺳﺒﺐ ﺧﻠﻘﺖ ﻛﺎﺋﻨﺎﺕ ﺑﻮﺩ ﺍﺧﺘ ﻴﺎﺭ ﻧﻤﻮﺩ‪«...‬‬

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‫ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﻣﻰ ﺧﻮﺍﺳﺖ‬

‫ﻫﻤﻪ ﺍﺟﺒﺎﺭﴽ ﺍﻭ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ ﻭ ﻳﻜﺴﺎﻥ ﺍﻭ ﺭﺍ ﻋﺒﺎﺩﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﻳ ﻜﺴﺎﻥ ﻋﻤﻞ ﻛﻨﻨﺪ‪ ،‬ﺍﻣﻜﺎﻥ ﺍﻧﺘﺨﺎﺏ‬ ‫ﺭﺍﻫﻬﺎﻯ ﻣﺨﺘﻠﻒ ﺭﺍ ﺑﻪ ﺁﻧﻬﺎ ﻧﻤﻰ ﺩﺍﺩ‪ .‬ﭘﺲ ﺍﻧﺴﺎﻥ ﺑﺎ ﻳﺪ ﺩﺭ ﺟﺴﺘﺠﻮﻯ ﺣﻘﻴﻘﺖ ﻭ ﺍﻧﺘﺨﺎﺏ ﺩﻳﻦ ﺁﺯﺍﺩ‬ ‫ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ‪ ،‬ﭘﺲ ﺍﺯ ﺷﻨﺎﺧﺖ ﺣﻘﻴﻘﺖ‪ ،‬ﺧﻮﺩﺵ ﺑﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺣﺪﻭﺩ ﺩﺳﺘﻮﺭﺍﺕ ﺍﻟﻬﻰ ﻣﻘﻴ ﺪ‬ ‫ﻭ ﻣﺤﺪﻭﺩ ﻛﻨﺪ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺑﻪ ﻛﻤﺎﻻﺗ ﻰ ﻛﻪ ﻓﻮﻗﴼ ﻣﺬﻛﻮﺭ ﺷﺪ ﻧﺎﺋﻞ ﮔﺮﺩﺩ‪ ،‬ﺯﻳ ﺮﺍ ﺗﻌﺎﻟﻴﻢ ﻭ ﺍﺣﻜﺎﻡ ﺍﻟﻬﻰ ﺭﺍﻩ‬ ‫ﺭﺳﻴﺪﻥ ﺑﻪ ﺍ ﻳﻦ ﻛﻤﺎﻻﺕ ﺭﺍ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻣﺸﺨﺺ ﻣﻰ ﻛﻨﺪ‪.‬‬ ‫ﭼﮕﻮﻧﮕﻰ ﻛﺴﺐ ﺍﻳﻦ ﻛﻤﺎﻻﺕ ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‪ ،‬ﻭ ﺩﺭ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ‪ ،‬ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﺟﻤﻠﻪ‪ ،‬ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺩﺭ ﺍ ﻳﻦ ﺑﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪ » :‬ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺷﺨﺼﻰ ﺑﻬﺎﺋ ﻰ‬ ‫ﻋﻤﻼ ﺁﻧﭽﻪ ﺍﺗﻔﺎﻕ ﻣ ﻰ ﺍﻓﺘﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺬﺭ ﺭﻭﺡ ﺍﻳﻤﺎﻧﻰ ﺩﺭ ﺩﻝ ﻭ ﺟﺎﻥ ﺍﻭ ﺷﺮﻭﻉ ﺑﻪ ﺭﺷﺪ ﻭ‬ ‫ﻣﻰ ﺷﻮﺩ‬ ‫ً‬

‫ﻧﻤﻮ ﻣﻰ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺑﺬﺭ ﺑﺎﻳﺪ ﺑﻪ ﻓﻴ ﻮﺿﺎﺕ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺳﻘﺎﻳﻪ ﮔﺮﺩﺩ‪ .‬ﭼﻨﻴﻦ ﻣﻮﺍﻫﺐ ﺭﻭﺣﺎﻧﻴﻪ ﺍﻯ ﺑﻪ‬

‫ﻭﺍﺳﻄﮥ ﺩﻋﺎ ﻭ ﻣﻨﺎﺟﺎﺕ‪ ،‬ﺗﻔﻜﺮ ﻭ ﺗﻌﻤﻖ‪ ،‬ﺯﻳ ﺎﺭﺕ ﺁﺛﺎﺭ ﻭ ﺑﻴ ﺎﻧﺎﺕ ﻣﺒﺎﺭﻛﻪ ﻭ ﺧﺪﻣﺖ ﺑﻪ ﺍﻣﺮ ﺍﻟﻬﻰ ﺣﺎﺻﻞ‬ ‫ﻣﻰ ﺷﻮﺩ‪ .‬ﺣﻘﻴﻘﺖ ﻣﻮﺿﻮﻉ ﺍ ﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺪﻣﺖ ﺍﻣﺮﺍﻪﻠﻟ ﻣﺎﻧﻨﺪ ﺧﻴﺸ ﻰ ﺍﺳﺖ ﻛﻪ ﻭﻗﺘﻰ ﺑﺬﺭ ﺍﻓﺸﺎﻧﺪﻩ‬ ‫ﻣﻰ ﺷﻮﺩ ﺧﺎﻙ ﺭﺍ ﺑﺎ ﺁﻥ ﺷﺨﻢ ﻣﻰ ﺯﻧﻨﺪ‪ .‬ﺑﺮﺍﻯ ﭘﺮﺑﺎﺭﺗﺮ ﺷﺪﻥ ﺧﺎﻙ ﻭ ﺭﺷﺪ ﺳﺮﻳﻌﺘﺮ ﺩﺍﻧﻪ ﺷﺨﻢ ﺿﺮﻭﺭ ﻯ‬ ‫ﺍﺳﺖ‪ .‬ﺩﻗ ﻴﻘﴼ ﺑﻪ ﻫﻤﻴﻦ ﺻﻮﺭﺕ ﺗﻜﺎﻣﻞ ﺭﻭﺡ ﺁﺩﻣ ﻰ ﻧﻴﺰ ﺑﻪ ﻭﺍﺳﻄﮥ ﺷﺨﻢ ﺯﺩﻥ ﺍﺭﺽ ﻓﺆﺍﺩ ﺗﺤﻘﻖ‬ ‫ﻣﻰ ﭘﺬﻳﺮﺩ ﺗﺎ ﺗﺠﻠﻴ ﺎﺕ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺭﺍ ﻣﺴﺘﻤﺮﴽ ﻣﻨﻌﻜﺲ ﺳﺎﺯﺩ‪ .‬ﺑﻪ ﺍ ﻳﻦ ﻃﺮﻳﻖ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﺳﺮﻋﺖ‬ ‫ﺭﺷﺪ ﻭ ﺗﻮﺳﻌﻪ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ‪«.‬‬

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‫ﭘﺲ ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻰ ﺗﻜﺎﻣﻞ ﺭﻭﺣﺎﻧﻰ ﺑﺎ ﺍﻧﺰﻭﺍ ﻭ ﮔﻮﺷﻪ ﻧﺸﻴﻨﻰ ﺗﺤﻘﻖ ﻧﺨﻮﺍﻫﺪ ﻳﺎﻓﺖ؛‬ ‫ﺭﻭﺣﺎﻧﻴﺖ ﺗﻨﻬﺎ ﺑﺎ ﺩﻋﺎ ﻭ ﺗﻔﻜﺮ‪ ،‬ﺍﮔﺮﭼﻪ ﺑﺴ ﻴﺎﺭ ﻣﻬﻤﻨﺪ‪ ،‬ﺣﺎﺻﻞ ﻧﻤ ﻰ ﺷﻮﺩ‪ .‬ﻳﻚ ﺯﻧﺪﮔﻰ ﻓﻌﺎﻝ ﺗﻮﺃﻡ ﺑﺎ‬ ‫ﺧﺪﻣﺖ ﺑﻪ ﺍﻧﺴﺎﻧﻬﺎ‪ ،‬ﺩﺭ ﻋﻴﻦ ﺩﻋﺎ ﻭ ﺗﻔﻜﺮ ﺩﺭﺑﺎﺭﮤ ﺁﺛﺎﺭ ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﻛﻪ ﺳﺒﺐ ﺗﻜﺎﻣﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻰ ﮔﺮﺩﺩ‪.‬‬ ‫ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﺑﻬﺎﺋﻰ ﻫﻴﭻ ﺗﻨﺎﻗﻀﻰ ﻣﻴ ﺎﻥ ﺍﻣﻮﺭ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﻧﺴﺎﻧﻰ ﻭ ﺟﺴﻤﺎﻧﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ‬ ‫ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺑﺎ ﻋﺪﻡ ﺭﻋﺎﻳﺖ ﺍﻋﺘﺪﺍﻝ ﻭ ﭘﺮﺩﺍﺧﺘﻦ ﺑ ﻴ ﺶ ﺍﺯ ﺣﺪ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﺁﻧﻬﺎ ﺍ ﻳﻦ ﺗﻨﺎﻗﺾ ﺭﺍ ﺑﺮﺍ ﻯ‬ ‫ﺧﻮﺩ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ‪.‬‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺗﺄﻛﻴﺪ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺍﺳﺖ؛ ﺍﻧﺴﺎﻥ ﺑﻪ ﺟﺴﻢ ﺍﻧﺴﺎﻥ‬ ‫ﻧﻴﺴﺖ‪ ،‬ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﺟﺴﻢ ﺑﺎ ﺣﻴﻮﺍﻥ ﺷﺮﻳﻚ ﺍﺳﺖ‪ .‬ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ ﺍﺻﻞ ﻭ ﺣﻘﻴﻘﺖ ﻭﺟﻮﺩ ﻛﻪ ﺭﻭﺡ ﺍﺳﺖ‬ ‫ﺑﺎ ﻳﻜﺪ ﻳﮕﺮ ﻭﺣ ﺪﺕ ﺩﺍﺭﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﻫﻤﮥ ﺁﻧﭽﻪ ﺑﺎﻋﺚ ﺍﺧﺘﻼﻑ ﻭ ﺟﺪﺍﻳﻰ ﺍﻧﺴﺎﻧﻬﺎﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﺗﻌﺼﺒﺎﺕ‬ ‫ﻧﮋﺍﺩﻯ ﻭ ﻗﻮﻣﻰ ﻭ ﻭﻃﻨﻰ ﻭ ﻏﻴﺮﻩ ﻳﺎ ﻣﻨﺎﻓﻊ ﻣﺘﻀﺎﺩ‪ ،‬ﻧﺎﺷ ﻰ ﺍﺯ ﺗﺄﻛﻴﺪ ﺑﺮ ﺟﻨﺒﻪ ﻫﺎﻯ ﺟﺴﻤﺎﻧﻰ ﺑﺸﺮ ﺍﺳﺖ ﻛﻪ‬ ‫ﻧﺴﺒﺖ ﺑﻪ ﺭﻭﺡ ﺟﻨﺒﮥ ﻓﺮﻋﻰ ﻭ ﺛﺎﻧﻮﻯ ﺩﺍﺭﺩ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺑﻬﺎﺋﻴ ﺎﻥ ﻣﻌﺘﻘﺪ ﺑﻪ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ‪،‬‬ ‫ﻳﻌﻨﻰ ﻫﻤﮥ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺯ ﻣﻨﺸﺄ ﻭﺍﺣﺪ ﻯ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﻧﺪ ﻭ ﻫﺪﻑ ﻭﺍﺣﺪﻯ ﺩﺍﺭﻧﺪ ﻭ ﺑﻪ ﻛﻤﻚ ﻳﻜﺪ ﻳﮕﺮ‬ ‫ﻛﺎﻣﻼ ﺑﺮ ﺧﻼﻑ ﺩﻳﺪﮔﺎﻩ ﻛﺴﺎﻧﻰ ﻣﺎﻧﻨﺪ‬ ‫ﺍﺳﺖ ﻛﻪ ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﺑﻪ ﺍﻳﻦ ﻫﺪﻑ ﺩﺳﺖ ﻳ ﺎﺑﻨﺪ‪ .‬ﺍﻳﻦ ﺩﻳﺪﮔﺎﻩ‬ ‫ً‬ ‫ﻫﺎﺑﺰ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﮔﺮﮒ ﺍﻧﺴﺎﻥ ﻣﻰ ﺩﺍﻧﻨﺪ ﻭ ﻳﺎ ﺑﻪ ﺗﻨﺎﺯﻉ ﺑﻘﺎ ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﻌﺘﻘﺪﻧﺪ‪.‬‬

‫ﻫﻤﻴﻦ ﺑﻴ ﻨﺶ ﺍﺳﺎﺱ ﺍﺧﻼﻕ ﺑﻬﺎﺋ ﻰ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﻣﻰ ﺗﻮﺍﻥ ﮔﻔﺖ ﻫﺮﭼﻴﺰﻯ ﻛﻪ ﺑﺎﻋﺚ ﻭﺣﺪﺕ‬ ‫ﻭ ﻣﺤﺒﺖ ﻭ ﻫﻤﻜﺎﺭﻯ ﻣ ﻴﺎﻥ ﺍﻧﺴﺎﻧﻬﺎ ﺑﺎﺷﺪ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ ﻭ ﻫﺮﭼﻴ ﺰﻯ ﻛﻪ ﺑﺎﻋﺚ ﺍﺧﺘﻼﻑ ﻭ ﺩﺷﻤﻨﻰ ﻭ‬ ‫ﻧﺰﺍﻉ ﮔﺮﺩﺩ ﻧﺎﭘﺴﻨﺪ ﺍﺳﺖ‪ .‬ﭘﺲ ﺑﺪﺗﺮﻳﻦ ﺍﺧﻼﻕ ﺍﻧﺴﺎﻥ ﻏﻴﺒﺖ ﻭ ﻋﻴﺒﺠﻮ ﻳﻰ ﺍﺳﺖ ﻭ ﺑﻬﺘﺮ ﻳﻦ ﺍﺧﻼﻕ‬ ‫ﺍﻧﺴﺎﻧﻰ ﮔﺬﺷﺖ ﻭ ﺑﺨﺸﺶ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻌﻴﺎﺭﻯ ﺑﺮﺍﻯ ﺍﺧﻼﻕ ﺑﻬﺎﺋﻰ ﺗﻌﻴﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﺘﻰ‬ ‫»ﺍﻟ ﻴﻮﻡ‬ ‫ﺩﺭ ﻋﻄﺎ ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ ّ‬ ‫ﻣﻘﺮﺏ ﺩﺭﮔﺎﻩ ﮐﺒﺮﻳﺎ ﻧﻔﺴﻰ ﺍﺳﺖ ﮐﻪ ﺟﺎﻡ ﻭﻓﺎ ﺑﺨﺸﺪ ﻭ ﺍﻋﺪﺍ ﺭﺍ ّ‬ ‫ّ‬ ‫ﺳﺘﻤﮕﺮ ﺑ ﻴﭽﺎﺭﻩ ﺭﺍ ﺩﺳﺘﮕﻴﺮ ﺷﻮﺩ ﻭ ﻫﺮ ﺧﺼﻢ ﻟﺪﻭﺩ ﺭﺍ ﻳﺎﺭ ﻭﺩﻭﺩ ‪«.‬‬

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‫ﻳﻌﻨﻰ ﺍﮔﺮﭼﻪ ﺍﺯﻧﻈﺮﺣﻘﻮﻕ‬

‫ﺍﺟﺘﻤﺎﻋ ﻰ ﻭﺑﻪ ﺣﻜﻢ ﻋﺪﺍﻟﺖ‪ ،‬ﻣﺴﺆﻭﻟ ﻴﻦ ﺍﺩﺍﺭﮤﺟﺎﻣﻌﻪ‪ ،‬ﻣﺄﻣﻮﺭﺑﻪ ﺍﻋﻤﺎﻝ ﻣﺠﺎﺯﺍﺕ ﻭﻣﻜﺎﻓﺎﺕ ﻗﺎﻧﻮﻧ ﻰ‬

‫ِ‬ ‫ﻗﺴﻤﺖ‬ ‫ﻣﻰ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﻣﺎ ﺍﺯﻧﻈﺮﺷﺨﺼ ﻰ‪ ،‬ﺩﺷﻤﻨﻰ ﺣﺘﻰ ﺑﺎ ﺩﺷﻤﻨﺎﻥ ﻧﻴﺰ ﺭﻭﺍ ﻧ ﻴﺴﺖ‪).‬ﻛﺘﺎﺏ ﻣﻔﺎﻭﺿﺎﺕ‪،‬‬ ‫» ﻣﺠﺮﻡ ﻣﺴﺘﺤﻖ ﻋﻘﻮﺑﺖ ﺍﺳﺖ ﻳﺎﻋﻔﻮ؟«(‪.‬‬

‫ﭘﺲ ﺑﻪ ﻃﻮﺭ ﺧﻼﺻﻪ ﻣﻰ ﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺩﺭﺣﻘ ﻴﻘﺖ‪ ،‬ﺍﺻﻮﻝ ﺍﺳﺎﺳﻰ ﺍﻋﺘﻘﺎﺩﻯ ﺑﻬﺎﺋ ﻰ‪ ،‬ﻛﻪ‬ ‫ﺩﺭﻓﻮﻕ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯﺁﻧﻬﺎ ﺍﺷﺎﺭﻩ ﺷﺪ‪ ،‬ﻫﻤﻪ ﻣﺘﻜﻰ ﺑﺮﻭﺣﺪﺕ ﻣﻰ ﺑﺎﺷﻨﺪ‪ :‬ﻭﺣﺪﺕ ﺩﺭ ﻋﺎﻟﻢ ﺣﻖ‪ ،‬ﻭﺣﺪﺕ‬ ‫ﺩﺭ ﻋﺎﻟﻢ ﺍﻣﺮ‪ ،‬ﻭ ﻭﺣﺪﺕ ﺩﺭ ﻋﺎﻟﻢ ﺧﻠﻖ؛ ﻳﺎ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺗﻮﺣﻴﺪ ﺍﻟﻬﻰ‪ ،‬ﻭﺣﺪﺕ ﺍﺳﺎﺱ ﺍﺩ ﻳﺎﻥ‬ ‫ﺍﻟﻬﻰ‪ ،‬ﻭ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‪ .‬ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺭﺑﺎﻧ ﻰ‪ ،‬ﻭﻟﻰ ﺍﻣﺮﺑﻬﺎﺋ ﻰ‪ ،‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺩﻳ ﺎﻧﺖ ﺑﻬﺎﺋ ﻰ‬

‫ﻣﻨﺎﺩﻯ ِﻭﺣﺪﺍﻧﻴ ﺖ ﺍﻟﻬﻴﻪ ﺍﺳﺖ‪ ،‬ﻭﻭﺣﺪﺕ ﭘﻴﻐﻤﺒﺮﺍﻥ ﺭﺍﺍﺫﻋﺎﻥ ﺩﺍﺭﺩ‪ ،‬ﻭﺍﺻﻞ ِﻭﺣﺪﺕ ﻭﺟﺎﻣﻌﻴ ِ‬ ‫ﺖ‬

‫ِ‬ ‫ﻛﻠﻴﮥﻧﻮﻉ ِ ﺑﺸﺮﺭﺍﺗﻌﻠﻴﻢ ﻣﻰ ﺩﻫﺪﻭﺿﺮﻭﺭﺕ ﻭﺣﺘﻤﻴ ِ‬ ‫ﺍﺗﺤﺎﺩ ﻧﻮﻉ ِﺍﻧﺴﺎﻥ ﺭﺍﻛﻪ ﺑﻪ ﺗﺪﺭ ﻳﺞ ﺑﻪ ﺁﻥ ﻧﺰﺩﻳﻚ‬ ‫ﺖ‬

‫َ​َ ِ‬ ‫ﺍﻟﻘﺪﺱ ﻛﻪ ﺑﻪ ﻭﺍﺳﻄﮥ ﻧﻤﺎﻳﻨﺪﮤ‬ ‫ﻣﻰ ﺷﻮﺩﺍﻋﻼﻡ ﻣﻰ ﺩﺍﺭﺩ‪ ،‬ﻭﺍﺩﻋﺎ ﻣﻰ ﻛﻨﺪﻛﻪ ﻫﻴﭻ ﺍﻣﺮﻯ‬ ‫ﺟﺰﻧﻔﺜﺎﺕ ﺭﻭﺡ ُ ُ‬

‫ﺗﺤﻘﻖ ِ ﺍ ﻳﻦ ﺁﻣﺎﻝ ﺗﻮﻓﻴﻖ ﻧ ﻴﺎﺑﺪ‪) «.‬ﺟﺰﻭﮤ‬ ‫ﻣﺒﻌﻮﺙ ِﺍﻭ )ﻳﻌﻨﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ( ﺩﺭﺍﻳﻦ ﺯﻣﺎﻥ ﻇﺎﻫﺮﺷﺪﻩ ﺑﻪ‬ ‫ّ‬

‫ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻳ ﻚ ﺁﺋﻴﻦ ﺟﻬﺎﻧ ﻰ‪ ،‬ﺹ‪.(۶‬‬



‫ﻓﺼﻞ ﭼﻬﺎﺭﻡ‪:‬‬

‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ ...» :‬ﻣﻘﺼﻮﺩ ﺍﺻﻼﺡ ﻋﺎﻟﻢ ﻭ ﺭﺍﺣﺖ ﺍﻣﻢ ﺑﻮﺩﻩ‪ .‬ﺍﻳﻦ ﺍﺻﻼﺡ ﻭ‬ ‫ﺭﺍﺣﺖ ﻇﺎﻫﺮ ﻧﺸﻮﺩ ﻣﮕﺮ ﺑﻪ ﺍﺗﺤﺎﺩ ﻭ ﺍﺗﻔﺎﻕ‪ ،‬ﻭ ﺁﻥ ﺣﺎﺻﻞ ﻧﺸﻮﺩ ﻣﮕﺮ ﺑﻪ ﻧﺼﺎ ﻳﺢ ﻗﻠﻢ ﺍﻋﻠﻰ‪ ...‬ﻗﺴﻢ ﺑﻪ‬ ‫ﺁﻓﺘﺎﺏ ﺣﻘ ﻴﻘﺖ‪ ،‬ﻧﻮﺭ ﺍﺗﻔﺎﻕ ﺁﻓﺎﻕ ﺭﺍ ﺭﻭﺷﻦ ﻭ ﻣﻨﻮﺭ ﺳﺎﺯﺩ‪«.‬‬

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‫ﻫﻤﭽﻨ ﻴﻦ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪» :‬ﺍﻯ ﺍﻫﻞ ﻋﺎﻟﻢ‪ ،‬ﻓﻀﻞ ﺍ ﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺁﻧﻜﻪ ﺁﻧﭽﻪ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﻭ‬ ‫ﻓﺴﺎﺩ ﻭ ﻧﻔﺎﻕ ﺍﺳﺖ ﺍﺯ ﻛﺘﺎﺏ ﻣﺤﻮ ﻧﻤﻮﺩﻳﻢ ﻭ ﺁﻧﭽﻪ ﻋﻠﺖ ﺍﻟﻔﺖ ﻭ ﺍﺗﺤﺎﺩ ﻭ ﺍﺗﻔﺎﻕ ﺍﺳﺖ ﺛﺒﺖ‬ ‫ﻓﺮﻣﻮﺩﻳﻢ ‪«.‬‬

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‫ﭘﺲ ﺭﺍﻫﻰ ﻛﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺍﺻﻼﺡ ﻋﺎﻟﻢ ﻭ ﺭﺍﺣﺖ ﻣﺮﺩﻡ ﭘﻴﺸﻨﻬﺎﺩ ﻣﻰ ﻛﻨﺪ ﺍﺗﺤﺎﺩ ﻭ‬ ‫ﺍﺗﻔﺎﻕ ﻳﺎ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ؛ ﻭ ﻫﻤﮥ ﺗﻌﺎﻟ ﻴﻢ ﺍﻟﻬﻰ ﺩﺭ ﺍ ﻳﻦ ﺩﻳﺎﻧﺖ ﻣﺘﻮﺟﻪ ﺑﻪ ﺗﺤﻘﻖ ﺍ ﻳﻦ‬ ‫ﻫﺪﻑ ﻋﻈﻴﻢ ﺍﺳﺖ‪ .‬ﺧﻮﺍﻩ ﻧﺎﺧﻮﺍﻩ ﺑﻪ ﺳﻤﺖ ﺟﻬﺎﻧﻰ ﺷﺪﻥ ﭘ ﻴﺶ ﺭﻓﺘﻪ ﻭ ﻣﻰ ﺭﻭﺩ‪ ،‬ﻳﻌﻨﻰ ﻫ ﻴﭻ ﻣﻮﺿﻮﻋ ﻰ‬ ‫ﺭﺍ ﻧﻤﻰ ﺗﻮﺍﻥ ﭘﻴﺪﺍ ﻛﺮﺩ‪ ،‬ﻛﻪ ﻣﺴﺘﻘ ﻴﻢ ﻳﺎﻏﻴﺮﻣﺴﺘﻘ ﻴﻢ‪ ،‬ﺟﻨﺒﮥ ﺟﻬﺎﻧﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﭘﺲ ﺑﺮﺍﻯ ﺣﻞ‬ ‫ﻣﺸﻜﻼﺕ ﺟﻬﺎﻥ ﻭ ﺑﺮﻗﺮﺍﺭﻯ ﺭﺍﺣﺖ ﻭ ﺁﺳﺎﻳﺶ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻥ ﻫﻤﻜﺎﺭﻯ ﻋﻤﻮﻣﻰ ﺩﺭ ﺳﻄﺢ ﺟﻬﺎﻧﻰ ﻻﺯﻡ‬ ‫ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍ ﻳﻦ ﺗﺎ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺗﺤﻘﻖ ﻧﻴ ﺎﺑﺪ ﻫﻴﭽﻴﻚ ﺍﺯ ﻣﺸﻜﻼﺕ ﻋﺎﻟﻢ ﺣﻞ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﺍﻣﺎ ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﭼﻪ ﺑﺎﻳﺪ ﻛﺮﺩ؟ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻪ ﺍ ﻳﻦ‬ ‫ﻫﺪﻑ ﺭﺍﻩ ﺣﻠﻰ ﭼﻨﺪ ﺑﻌﺪﻯ ﺍﺭﺍﺋﻪ ﻣﻰ ﺩﻫﺪ ﻛﻪ ﻣﻰ ﺗﻮﺍﻥ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﺻﻄﻼﺡ ﻧﻈﻢ ﺑﺪ ﻳﻊ ﺧﻼﺻﻪ ﻛﺮﺩ ‪.‬‬ ‫ﻣﻨﻈﻮﺭ ﺍﺯ ﻧﻈﻢ ﺑﺪﻳﻊ ﻣﺠﻤﻮﻋﻪ ء ﺍﺣﻜﺎﻡ ﻭ ﻣﺒﺎﺩﻯ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺩﺍﺭﻯ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪ .‬ﺍﺣﻜﺎﻡ‬ ‫ﻗﻮﺍﻧ ﻴﻨﻰ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺗﻨﻈ ﻴﻢ ﺯﻧﺪﮔﻰ ﻓﺮﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻧﺴﺎﻥ ﻭﺿﻊ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣﺒﺎﺩﻯ ﺍﺩﺍﺭ ﻯ‬ ‫ﺍﺻﻮﻝ ﺣﺎﻛﻢ ﺑﺮ ﺗﺸﻜﻴﻼﺕ ﺍﺩﺍﺭﻩ ﻛﻨﻨﺪﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪ .‬ﻣﺒﺎﺩ ﻯ ﺭﻭﺣﺎﻧﻰ ﺁﻣﻮﺯﻩ ﻫﺎﻯ ﺍﺳﺎﺳ ﻰ‬ ‫ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺍﻋﺘﻘﺎﺩ ﻭ ﻋﻤﻞ ﺑﻪ ﺁﻧﻬﺎ ﺭﺍﻩ ﺣﻞ ﺍﺻﻠﻰ ﻣﺸﻜﻼﺕ ﻋﺎﻟﻢ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻓﺼﻞ‬ ‫ﺑﻪ ﺑﺮﺭﺳﻰ ﻣﺒﺎﺩ ﻯ ﺭﻭﺣﺎﻧ ﻰ‪ ،‬ﻛﻪ ﺩﺭﺣﻘﻴﻘﺖ ﺷﺎﻣﻞ ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪ ،‬ﻣﻰ ﭘﺮﺩﺍﺯﻳﻢ ﻭ‬ ‫ﺑﺮﺭﺳﻰ ﺍﺣﻜﺎﻡ ﻭ ﻣﺒﺎﺩﻯ ﺍﺩﺍﺭﻯ ﺭﺍ ﺑﻪ ﻓﺼﻮﻝ ﺁ ﻳﻨﺪﻩ ﻣﻮﻛﻮﻝ ﻣﻰ ﻧﻤﺎﻳﻴﻢ‪.‬‬


‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ‬

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‫ﺁﻧﭽﻪ ﺩﺭ ﺩﺭﺟﮥ ﺍﻭﻝ ﺍﻫﻤﻴﺖ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﺍﻳﺠﺎﺩ ﺍﻋﺘﻘﺎﺩ ﻭ ﺗﻌﻬﺪ ﺑﻪ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ‬ ‫ﻫﻤﮥ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﺗﻌﻬﺪ ﺩﺭ ﺳﻄﺢ ﺍﻗﺪﺍﻣﺎﺕ ﻭ ﺍﻓﻜﺎﺭ ﺑﺎﻗﻰ ﺑﻤﺎﻧﺪ‪ ،‬ﺛﻤﺮﺍﺕ ﺁﻥ ﻣﺤﺪﻭﺩ ﻭ‬ ‫ﻧﺎﭘﺎﻳﺪﺍﺭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ؛ ﺗﻨﻬﺎ ﺩﺭ ﺻﻮﺭﺗﻰ ﻣﻰ ﺗﻮﺍﻥ ﺑﻪ ﺗﻌﻬﺪﻯ ﭘﺎﻳﺪﺍﺭ ﻭ ﻋﻤﻴﻖ ﺩﺳﺖ ﻳﺎﻓﺖ ﻛﻪ ﺑﻪ ﺳﻄﺢ‬ ‫ﺍﻳﻤﺎﻥ ﻭﺍﺭﺩ ﺷﻮﺩ‪ ،‬ﻭ ﺑﻨﺎﺑﺮﺍ ﻳﻦ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺣﻘ ﻴﻘﺖ ﻭ ﺍﺳﺎﺱ ﺍﺩﻳ ﺎﻥ ﺍﻟﻬﻰ ﺍﺯ ﺿﺮﻭﺭﻯ ﺗﺮ ﻳﻦ ﻋﻮﺍﻣﻞ ﺑﻪ ﺷﻤﺎﺭ‬ ‫ﻣﻰ ﺭﻭﺩ‪.‬‬

‫ﻜﻞ ِ ْ ٍ‬ ‫ﻛﺎﻣﻼ‬ ‫ﺻﺤ ﻴﺤﴼ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ُ ْ َ » :‬‬ ‫ِ َ‬ ‫ﻛﻬ ﻴ َ ِ‬ ‫ﺍﻧﺴﺎﻥ ِ ‪ُ ‬‬ ‫ﺧﻠﻖ َ‬ ‫ﺍﻧﻪ ُ ِ َ‬ ‫ﺍﻟﻌﺎﻟﻢ َ َ‬ ‫ﻓﺎﻧﻈﺮﻭﺍ ْ َ َ‬

‫ِ‬ ‫ﻭﻗﻊ‬ ‫ﺑﻞ ْ َ ‪‬‬ ‫ﻣﺮﺿﻪ ِﺑﻤﺎ َ َ َ‬ ‫ﺍﻻﻣﺮﺍﺽ ِ ْ َ ْ ِ‬ ‫ﻮﻡ َ ِ‬ ‫ﺍﻟﻤﺘﻐﺎﻳَﺮﻩ ﻭ ﻣﺎﻃ َ ْ‬ ‫ﺎﺑﺖ َ ْ ُ ُ‬ ‫ﺍﺷﺘﺪ َ َ ُ ُ‬ ‫ﺑﺎﻻﺳﺒﺎﺏ ْ ُ‬ ‫ﻓﺎﻋﺘﺮﺗﻪ ْ َ ْ ُ‬ ‫َ ْ َ​َُْ‬ ‫ﺍﻟﻤﺨﺘﻠﻔﺔ ُ َ‬ ‫ﻧﻔﺴﻪ ﻓﻰ ﻳ ْ ٍ‬ ‫ﺍﻻﺗﻢ ِ ِ ‪ِ ِ ‬‬ ‫ﺍﻟﻠﻪ ِّ‬ ‫ﺗﺤﺖ َ َ ‪ِ ‬‬ ‫ﻫﻮ‬ ‫ﺍﻃﺒﺎَء ﻏﻴِﺮ ﺣﺎﺫﻗﻪ ‪ّ َ ...‬‬ ‫ﺍﻟﺪﺭﻳ َ‬ ‫ﺍﻟﺴﺒﺐ ْ َ َ ‪‬‬ ‫ﺗﺼﺮﻑ َ ِ ّ‬ ‫ﺟﻌﻠﻪ ُ ُ‬ ‫ﻭﺍﻟﺬﻯ َ َ َ ُ‬ ‫ﻟﺼﺤﺘﻪ ُ َ‬ ‫ﺎﻕ ْ َ ْ َ َ‬ ‫َ ْ َ‬ ‫ﺍﻻﻋﻈﻢ َﻭ ‪َ َ ‬‬ ‫ﺍﻣﺮ ِ ٍ‬ ‫ﻭﺍﺣﺪ َﻭ َﺷﺮﻳ ٍ‬ ‫ﻌﺔ ﻭﺍﺣﺪﻩ«‬ ‫ﺍﻻﺭﺽ َﻋﻠَ ﻰ َ ْ ٍ‬ ‫ﻣﻦ َﻋﻠَ ﻰ َ ْ ِ‬ ‫ﺍﺗﺤﺎﺩ َ ْ‬ ‫ِّ ُ‬

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‫ﻳﻌﻨﻰ ﻋﺎﻟﻢ ﺭﺍ ﻣﺜﻞ ﻫﻴﻜﻞ ﺍﻧﺴﺎﻥ ﺑﺒﻴ ﻨﻴﺪ ﻛﻪ ﺳﺎﻟﻢ ﻭ ﻛﺎﻣﻞ ﺧﻠﻖ ﺷﺪﻩ ﻭ ﺑ ﻴﻤﺎﺭﻳﻬﺎﻳﻰ ﺑﻪ ﻭﺳﺎ ﻳﻞ‬

‫ﻭﺳﺒﺐ ﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺑﻪ ﺁﻥ ﻋﺎﺭﺽ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﭘﺰﺷﻜﺎﻥ ﻏﻴﺮﺣﺎﺫﻕ ﺑﻪ ﻣﻌﺎﻟﺠﮥ ﺁﻥ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‬ ‫ﻧﻪ ﺗﻨﻬﺎ ﺑﻬﺒﻮﺩ ﻧ ﻴﺎﻓﺘﻪ‪ ،‬ﺑﻠﻜﻪ ﺭﻭﺯ ﺑﻪ ﺭﻭﺯ ﺑﻴﻤﺎﺭﻯ ﺍﺵ ﺷﺪﺕ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺍﺳﺖ ‪ ...‬ﺁﻧﭽﻪ ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺭﺍ‬ ‫ﺑﻬﺘﺮﻳﻦ ﺩﺍﺭﻭ ﺑﺮﺍﻯ ﻣﻌﺎﻟﺠﮥ ﺁﻥ ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﺍﺗﺤﺎﺩ ﺍﻫﻞ ﺯﻣﻴﻦ ﺑﺮ ﻳﻚ ﺍﻣﺮ ﻭ ﻳﻚ ﺷﺮﻳ ﻌﺖ ﺍﺳﺖ‪.‬‬ ‫ﺑﻨﺎﺑﺮﺍ ﻳﻦ ﻳﻜﻰ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﺗﻌﺎﻟﻴﻢ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﺮﺍ ﻯ ﺗﺤﻘﻖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺗﺒﻠﻴﻎ‬ ‫ﺍﺳﺖ‪ ،‬ﻳ ﻌﻨﻰ ﺗﺮﻭ ﻳﺞ ﺍﻳﻤﺎﻥ ﻭ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺍﺳﺎﺱ ﺍﺩﻳ ﺎﻥ ﺍﻟﻬﻰ ﻛﻪ ﺗﻨﻬﺎ ﺭﺍﻩ ﺍﻳﺠﺎﺩ ﺗﻌﻬﺪﻯ ﭘﺎﻳ ﺪﺍﺭ ﻭ ﻋﻤ ﻴﻖ‬ ‫ﺑﻪ ﻫﺪﻑ ﻣﺘﻌﺎﻟﻰ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‪ .‬ﺗﺒﻠﻴﻎ ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﺎ ﺗﺒﻠﻴﻐﺎﺕ ﺗﺠﺎﺭﻯ ﻳﺎ‬ ‫ﺗﺒﻠﻴﻐﺎﺕ ﺳﺎﻳﺮ ﺍﺩﻳ ﺎﻥ ﺍﺷﺘﺒﺎﻩ ﻛﺮﺩ‪ .‬ﺑﺮﺧﻼﻑ ﺗﺒﻠﻴ ﻐﺎﺕ ﺗﺠﺎﺭﻯ ﻛﻪ ﻫﺪﻑ ﺍﺯ ﺁﻥ ﺻﺮﻓﴼ ﻓﺮﻭﺵ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ‬ ‫ﻣﺤﺼﻮﻝ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺘ ﻴﺠﻪ ﻧﻪ ﺻﺪﺍﻗﺖ ﻓﺮﻭﺷﻨﺪﻩ ﺍﻫﻤﻴﺘﻰ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺁﮔﺎﻫﻰ ﺣﻘ ﻴﻘﻰ ﺧﺮ ﻳﺪﺍﺭ‪ ،‬ﺗﺒﻠ ﻴﻎ‬ ‫ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎ ﺋﻰ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻰ ﺍﺳﺖ ﻛﻪ ﺩﻳﻦ ﺍﻟﻬﻰ ﺭﺍ ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﻭﺍﻗﻌﴼ ﻫﺴﺖ ﺑﻪ ﺍﻓﺮﺍﺩ ﻣﻌﺮﻓﻰ ﻛﺮﺩ‬ ‫ﺗﺎ ﺁﮔﺎﻫﻰ ﺣﻘﻴﻘ ﻰ ﭘﻴﺪﺍ ﻛﻨﻨﺪ‪ ،‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺍﺳﺖ ﮐﻪ ﺩﺭﺍﻣﺮﺑﻬﺎﺋﻰ‪ ،‬ﺑﺮﺍﻯ ﻣﻌﺎﺩﻝ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺒﻠﻴﻎ‪،‬‬ ‫ﮐﻠﻤﮥ » ‪ «teaching‬ﺑﻪ ﮐﺎﺭﺭﻓﺘﻪ ﺍﺳﺖ؛ ﺍﻳﻨﻜﻪ ﺍﻓﺮﺍﺩ ﺍﻳﻤﺎﻥ ﻣﻰ ﺁﻭﺭﻧﺪ ﻳ ﺎ ﻧﻪ ﻓﻘﻂ ﺑﻪ ﺧﻮﺩﺷﺎﻥ ﻣﺮﺑﻮﻁ‬ ‫ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﺩﻳﻦ ﻛﺎﻻﻳﻰ ﻧ ﻴﺴﺖ ﻛﻪ ﺑﺨﻮﺍﻫﻴﻢ ﺑﻔﺮﻭﺷ ﻴﻢ ﻭ ﺳﻮﺩﻯ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﻳﻢ‪ ،‬ﺑﻠﻜﻪ‬ ‫ﻫﺪﻳﻪ ﺍﻯ ﺍﺳﺖ ﻛﻪ ﻣﻰ ﺑﺨﺸﻴﻢ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺑﺮﺧﻼﻑ ﮔﺬﺷﺘﻪ ﻛﻪ ﭘﻴﺮﻭﺍﻥ ﺍﺯ ﺟﻨﮓ ﻭﺟﻬﺎﺩﻧﻴ ﺰﺑﺮﺍﻯ ﮔﺴﺘﺮﺵ‬ ‫ﺩﻳﻦ ﺍﻟﻬﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﻬﺎﺋﻴ ﺎﻥ‪ ،‬ﻃﺒﻖ ﺣﻜﻢ ﻭ ﺗﺄﻛﻴﺪﺍﺕ ﺻﺮﻳﺢ ﻭ ﻣﻜﺮ ﺭﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪،‬‬ ‫ﻣﺄﻣﻮﺭﻧﺪ ﻛﻪ ﺻﺮﻓﺄ ﺑﺎ ﻣﺤﺒﺖ ﻭ ﺧﻠﻮﺹ ﺍﺯ ﻃﺮ ﻳﻖ ﺑﻴ ﺎﻥ ﻭﺗﺸﺮﻳﺢ ﺁﺋﻴ ﻨﺸﺎﻥ ﺗﺒﻠﻴﻎ ﻧﻤﺎ ﻳﻨﺪ؛ ﻳﻌﻨ ﻰ ﻛﻼﻡ ﺍﻟﻬﻰ‬ ‫ﺑﻪ ﺍﻓﺮﺍﺩ ﻋﺮﺿﻪ ﻣﻰ ﺷﻮﺩ ﺗﺎ ﻗﻮﮤ ﺧﻼﻗﮥ ﺁﻥ ﺩﺭ ﺭﻭﺡ ﻭﺟﺎﻥ ﺍ ﻳﺸﺎﻥ ﺍﺛﺮ ﻧﻤﺎ ﻳﺪ؛ ﻫﻤﭽﻨ ﻴﻦ ﻣﺸﺎﻫﺪﮤ ﺗﺄﺛﻴﺮﺍﺕ‬ ‫ﺗﺪﻳﻦ ﺣﻘ ﻴﻘﻰ ﺑﺮ ﺍﻓﺮﺍﺩ ﻭ ﺟﻮﺍﻣﻊ‪ ،‬ﺧﻮﺩ ﺑﻬﺘﺮ ﻳﻦ ﺑﺮﻫﺎﻥ ﺣﻘﺎﻧﻴﺖ ﻭ ﺧﻼﻗ ﻴﺖ ﺍﻳﻦ ﻛﻠﻤﺎﺕ ﺍﺳﺖ‪ .‬ﺍ ﻳﻦ‬ ‫ﺍﺳﺖ ﻛﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺍﻯ ﺍﻫﻞ ﺑﻬﺎء‪ ،‬ﺑﺎ ﺟﻤ ﻴﻊ ﺍﻫﻞ ﻋﺎﻟﻢ ﺑﻪ ﺭﻭﺡ ﻭ ﺭ ﻳﺤﺎﻥ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﻣﻌﺎﺷﺮﺕ ﻧﻤﺎﻳﻴﺪ‪ .‬ﺍﮔﺮ ﻧﺰﺩ ﺷﻤﺎ ﻛﻠﻤﻪ ﻭ ﻳ ﺎ ﺟﻮﻫﺮ ﻯ ﺍﺳﺖ ﻛﻪ ﺩﻭﻥ ﺷﻤﺎ ﺍﺯ ﺁﻥ ﻣﺤﺮﻭﻡ‪ ،‬ﺑﻪ ﻟﺴﺎﻥ ﻣﺤﺒﺖ‬ ‫ﻭﺍﻻ ﺍﻭ ﺭﺍ ﺑﻪ ﺍﻭ ﮔﺬﺍﺭﻳﺪ ﻭ‬ ‫ﻭ ﺷﻔﻘﺖ ﺍﻟﻘﺎ ﻧﻤﺎ ﻳﻴﺪ ﻭ ﺑﻨﻤﺎﻳﻴ ﺪ‪ ،‬ﺍﮔﺮ ﻗﺒﻮﻝ ﺷﺪ ﻭ ﺍﺛﺮ ﻧﻤﻮﺩ ﻣﻘﺼﺪ ﺣﺎﺻﻞ‪ّ ،‬‬ ‫ﺩﺭﺑﺎﺭﮤ ﺍﻭ ﺩﻋﺎ ﻧﻤﺎ ﻳﻴﺪ‪ ،‬ﻧﻪ ﺟﻔﺎ ‪«.‬‬

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‫ﺗﺪﻳﻨﻰ ﻛﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺧﻮﺍﻫﺎﻥ ﺗﺮﻭ ﻳﺞ ﻭ ﺗﺒﻠﻴﻎ ﺁﻥ ﺍﺳﺖ ﺗﻤﺴﻚ ﺑﻪ ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ‬ ‫ﺍﻋﺘﻘﺎﺩﺍﺕ ﻭ ﺍﻋﻤﺎﻝ ﺗﻌﺼﺐ ﺁﻣﻴﺰ ﻭ ﺧﺸﻚ ﻇﺎﻫﺮﻯ ﻧ ﻴ ﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻣﻔﻬﻮﻣﻰ ﺑﺴﻴ ﺎﺭ ﻭﺳﻴﻌﺘﺮ ﻭ ﻣﻬﻤﺘﺮ ﺩﺍﺭﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺩ ﻳﺎﻧﺖ ﻋﺒﺎﺭﺕ ﺍﺯ ﻋﻘﺎﻳﺪ ﻭ ﺭﺳﻮﻡ ﻧ ﻴﺴﺖ‪ .‬ﺩﻳﺎﻧﺖ ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﻌﺎﻟﻴﻢ‬ ‫ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﻣﺤﻴ ﻰ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﺗﺮﺑﻴﺖ ﺍﻓﮑﺎﺭ ﻋﺎﻟﻰ ﻭ ﺗﺤﺴ ﻴﻦ ﺍﺧﻼﻕ ﻭ ﺗﺮﻭ ﻳ ﺞ‬ ‫ﻋﺰﺕ ﺍﺑﺪ ﻳﮥ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ«‪.٥٨‬‬ ‫ﻣﺒﺎﺩﻯ ّ‬

‫ﺗﻌﻠﻴﻢ ﺩﻳﮕﺮﺁﻥ ﻛﻪ‪،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺩﻳﻦ ﺑﺎﻳﺪ ﻣﻄﺎﺑﻖ ﻋﻠﻢ ﻭ ﻋﻘﻞ ﺑﺎﺷﺪ ‪.‬‬

‫ﺍﮔﺮ ﻣﻄﺎﺑﻖ ﻋﻠﻢ ﻭ ﻋﻘﻞ ﻧﺒﺎﺷﺪ ﺍﻭﻫﺎﻡ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺧﺪﺍ ﻋﻘﻞ ﺑﻪ ﺍﻧﺴﺎﻥ ﺩﺍﺩﻩ ﺗﺎ ﺍﺩﺭﺍﮎ ﺣﻘﺎﺋﻖ ﺍﺷ ﻴﺎء‬ ‫ﮐﻨﺪ؛ ﺣﻘ ﻴﻘﺖ ﺑﭙﺮﺳﺘﺪ‪ .‬ﺍﮔﺮ ﺩﻳﻦ ﻣﺨﺎﻟﻒ ﻋﻠﻢ ﻭ ﻋﻘﻞ ﺑﺎﺷﺪ ﻣﻤﮑﻦ ﻧ ﻴﺴﺖ ﺳﺒﺐ ﺍﻃﻤ ﻴﻨﺎﻥ ﻗﻠﺐ ﺷﻮﺩ‪،‬‬ ‫ﭼﻮﻥ ﺳﺒﺐ ﺍﻃﻤﻴ ﻨﺎﻥ ﻧ ﻴﺴﺖ‪ ،‬ﺍﻭﻫﺎﻡ ﺍﺳﺖ‪ ،‬ﺁﻥ ﺭﺍ ﺩ ﻳﻦ ﻧﻤﻰ ﮔﻮ ﻳﻨﺪ‪ .‬ﻟﻬﺬﺍ ﺑﺎﻳﺪ ﻣﺴﺎﺋﻞ ﺩﻳ ﻨﻴﻪ ﺭﺍ ﺑﺎ ﻋﻘﻞ‬ ‫ﻭ ﻋﻠﻢ ﺗﻄﺒ ﻴﻖ ﻧﻤﻮﺩ ﺗﺎ ﻗﻠﺐ ﺍﻃﻤﻴﻨﺎﻥ ﻳﺎﺑﺪ ﻭ ﺳﺒﺐ ﺳﺮﻭﺭ ﺍﻧﺴﺎﻥ ﺷﻮﺩ ‪«.‬‬

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‫ﺍﻳﻦ ﺗﻌﻠﻴﻢ ﺑﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻛﻤﻚ‬

‫ﻣﻰ ﻛﻨﺪ ﺣﻘ ﻴﻘﺖ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ ﺗﻨﻬﺎ ﺑﻪ ﻣﻘﺘﻀﺎﻯ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﺩﺭ ﺩﻳﻨﻰ ﺧﺎﺹ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ‬ ‫ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻧﭽﻪ ﭘﻴ ﺮﻭﺍﻥ ﺩ ﻳﻦ ﺑﺮ ﻃﺒﻖ ﺧﻮﺍﺳﺘﻪ ﻫﺎ ﻭ ﺍﻓﻜﺎﺭ ﺧﻮﺩ ﺑﺮ ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﺍﻧﺪ ﺗﻤﻴﺰ ﺩﻫﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ‬ ‫ﺻﻮﺭﺕ‪ ،‬ﺍﺯ ﻃﺮﻓ ﻰ ﻳﻜﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﻣﻬﻤﻰ ﻛﻪ ﺑﺴﻴ ﺎﺭﻯ ﺍﺯ ﺍﻓﺮﺍﺩ ﺭﺍ ﺍﺯ ﺍﻳ ﻤﺎﻥ ﺑﻪ ﺩ ﻳﻦ ﺑﺎﺯ ﻣﻰ ﺩﺍﺭﺩ‪ ،‬ﻳ ﻌﻨ ﻰ‬ ‫ﺍﻳﻨﻜﻪ ﺩ ﻳﻦ ﻣﺨﺎﻟﻒ ﻋﻠﻢ ﻭ ﻋﻘﻞ ﺍﺳﺖ‪ ،‬ﺍﺯ ﻣﻴ ﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻫﻤﻪ ﻣﺘﻮﺟﻪ‬ ‫ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻛﻪ ﺍﺳﺎﺱ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ ﻳﻜﻰ ﺍﺳﺖ ﻭ ﺍﺧﺘﻼﻓﺎﺕ ﻣﺬﻫﺒﻰ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﺍﺯ ﻣﻴﺎﻥ ﻧﻮﻉ‬ ‫ﺍﻧﺴﺎﻥ ﺭﺧﺖ ﺑﺮﺧﻮﺍﻫﺪ ﺑﺴﺖ‪.‬‬ ‫ﻫﻤﭽﻨ ﻴﻦ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﻋﻼﻥ ﻓﺮﻣﻮﺩ ﮐﻪ ﺩﻳﻦ ﺑﺎﻳﺪ ﺳﺒﺐ‬ ‫ﻣﺤﺒﺖ ﺑﺎﺷﺪ‪ .‬ﺍﮔﺮ ﺩﻳﻦ ﺳﺒﺐ ﻋﺪﺍﻭﺕ ﺷﻮﺩ ﻧﺘ ﻴﺠﻪ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻰ ﺩﻳﻨﻰ ﺑﻬﺘﺮ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺳﺒﺐ‬ ‫ﺍﻟﻔﺖ ﻭ‬ ‫ّ‬

‫ﻋﺪﺍﻭﺕ ﻭ ﺑﻐﻀﺎء ﺑﻴﻦ ﺑﺸﺮ ﺍﺳﺖ‪ .‬ﻭ ﻫﺮ ﭼﻪ ﺳﺒﺐ ﻋﺪﺍﻭﺕ ﺍﺳﺖ ﻣﺒﻐﻮﺽ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺳﺒﺐ‬

‫ﻣﺤﺒﺖ ﺍﺳﺖ ﻣﻘﺒﻮﻝ ﻭ ﻣﻤﺪﻭﺡ‪ .‬ﺍﮔﺮ ﺩﻳﻦ ﺳﺒﺐ ﻗﺘﺎﻝ ﻭ ﺩﺭﻧﺪﮔﻰ ﺷﻮﺩ‪ ،‬ﺁﻥ ﺩﻳﻦ ﻧﻴﺴﺖ؛ ﺑﻰ‬ ‫ﺍﻟﻔﺖ ﻭ‬ ‫ّ‬

‫ﺍﻟﺒﺘﻪ ﺑﻰ ﻋﻼﺟﻰ‬ ‫ﺩﻳﻨﻰ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺩﻳﻦ ﺑﻪ ﻣﻨﺰﻟﮥ ﻋﻼﺝ ﺍﺳﺖ؛ ﺍﮔﺮ ﻋﻼﺝ ﺳﺒﺐ ﻣﺮﺽ ﺷﻮﺩ ّ‬

‫ﺑﻬﺘﺮ ﺍﺳﺖ‪ .‬ﻟﻬﺬﺍ ﺍﮔﺮ ﺩﻳﻦ ﺳﺒﺐ ﺣﺮﺏ ﻭ ﻗﺘﺎﻝ ﺷﻮﺩ‬ ‫ﺍﻟﺒﺘﻪ ﺑﻰ ﺩﻳ ﻨﻰ ﺑﻬﺘﺮ ﺍﺳﺖ ‪«.‬‬ ‫ّ‬

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‫ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ‬

‫ﻫﺪﻑ ﺍﺻﻠﻰ ﺍﺩﻳﺎﻥ ﻛﻪ ﺍﻳﺠﺎﺩ ﻣﺤﺒﺖ ﻭ ﺍﺗﺤﺎﺩ ﺍﺳﺖ ﺑﻪ ﺻﺮﺍﺣﺖ ﺍﻋﻼﻡ ﮔﺮﺩﻳﺪﻩ ﻭ ﻳﻜﻰ ﺩﻳﮕﺮ ﺍﺯ‬ ‫ﻣﻮﺍﻧﻊ ﺍﻳﻤﺎﻥ ﺑﺴﻴ ﺎﺭﻯ ﺍﺯ ﺍﻓﺮﺍﺩ ﺑﻪ ﺩﻳﻦ‪ ،‬ﻳﻌﻨﻰ ﺍﻳﻨﻜﻪ ﺩﻳﻦ ﺑﺎﻋﺚ ﺟﻨﮓ ﻭ ﺍﺧﺘﻼﻑ ﺍﺳﺖ‪ ،‬ﺍﺯ ﻣﻴﺎﻥ‬

‫ﺑﺮﺩﺍﺷﺘﻪ ﻣﻰ ﺷﻮﺩ‪.‬‬


‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ‬

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‫ﻳﻜ ﻰ ﺩﻳﮕﺮ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺩ ﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺗﺤﺮﻯ ﺣﻘﻴﻘﺖ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻳ ﺪ‬ ‫ﺷﺨﺼﴼ ﻭ ﻣﻨﺼﻔﺎﻧﻪ ﺑﻪ ﺟﺴﺘﺠﻮﻯ ﺣﻘ ﻴﻘﺖ ﺑﭙﺮﺩﺍﺯﺩ ﻭ ﺍﺯ ﺗﻘﻠﻴﺪ ﺑﺪﻭﻥ ﺗﻔﻜﺮ ﻳﺎ ﺗﻔﻜﺮ ﻣﺘﻌﺼﺒﺎﻧﻪ ﺑﭙﺮﻫﻴﺰﺩ‪.‬‬ ‫ﺗﺤﺮﻯ ﺣﻘ ﻴﻘﺖ ﮐﻨﺪ ﻭ ﺍﺯ ﺗﻘﻠﻴﺪ ﺩﺳﺖ ﺑﮑﺸﺪ‪ .‬ﺯﻳﺮﺍ ﻣﻠﻞ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪» :‬ﺑﺎ ﻳﺪ ﺍﻧﺴﺎﻥ‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ﻫﺮ ﻳﮏ ﺗﻘﺎﻟﻴﺪﻯ ﺩﺍﺭﻧﺪ ﻭ ﺗﻘﺎﻟﻴﺪ ﻣﺨﺘﻠﻒ ﺍﺳﺖ‪ .‬ﺗﻘﺎﻟﻴﺪ ﺳﺒﺐ ﺟﻨﮓ ﻭ ﺟﺪﺍﻝ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺗﺎ‬

‫ﺗﺤﺮﻯ ﺣﻘ ﻴﻘﺖ ﻧﻤﻮﺩ ﺗﺎ ﺑﻪ‬ ‫ﺍﻳﻦ ﺗﻘﺎﻟﻴﺪ ﺑﺎﻗﻰ ﺍﺳﺖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﺴﺘﺤ ﻴﻞ ﺍﺳﺖ‪ .‬ﭘﺲ ﺑﺎ ﻳﺪ‬ ‫ّ‬

‫ﺗﺠﺰﻯ ﻗﺒﻮﻝ‬ ‫ﺗﻌﺪﺩ ﻭ‬ ‫ﻧﻮﺭ ﺣﻘ ﻴﻘﺖ ﺍﻳﻦ ﻇﻠﻤﺎﺕ ﺯﺍﺋﻞ ﺷﻮﺩ ﺯﻳﺮﺍ ﺣﻘ ﻴﻘﺖ ﺣﻘﻴﻘﺖ ﻭﺍﺣﺪﻩ ﺍﺳﺖ؛‬ ‫ّ‬ ‫ّ‬ ‫ﻧﮑﻨﺪ ‪«.‬‬

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‫ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺭﻭﺯﮔﺎﺭ ﺑﻪ ﺩﺭﺟﻪ ﺍﻯ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﻛﻪ ﺩﻳﮕﺮ ﺑﻪ ﺗﻘﻠﻴﺪ ﻣﺤﺘﺎﺝ ﻧ ﻴﺴﺖ‪ .‬ﺩﺭ‬

‫ﺭﻭﺯﮔﺎﺭ ﮔﺬﺷﺘﻪ ﻧﻪ ﺍﻛﺜﺮﻳﺖ ﻣﺮﺩﻡ ﺳﻮﺍﺩ ﺩﺍﺷﺘﻨﺪ ﻭ ﻧﻪ ﻛﺘﺎﺑﻬﺎ ﻭ ﻣﻨﺎﺑﻊ ﺍﻃﻼﻋﺎﺗﻰ ﮔﻮﻧﺎﮔﻮﻥ ﺩﺭ ﺍﺧﺘﻴ ﺎﺭ‬ ‫ﻋﻤﻮﻡ ﻗﺮﺍﺭ ﺩﺍﺷﺖ‪ ،‬ﺑﻨﺎﺑﺮﺍ ﻳﻦ ﺑ ﻴﺸﺘﺮ ﺍﻓﺮﺍﺩ ﻧﺎﭼﺎﺭ ﺑﻮﺩﻧﺪ ﺍﺯ ﺍﻗﻠﻴ ﺘﻰ ﺑﺎ ﺳﻮﺍﺩ ﺗﻘﻠﻴﺪ ﻛﻨﻨﺪ‪ ،‬ﺍﻣﺎ ﺍﻣﺮﻭﺯ ﭼﻨ ﻴﻦ‬ ‫ﻧﻴﺴﺖ ﻭ ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﻋﺎﺩﺕ ﺩﻳﺮﻳﻨﮥ ﺗﻘﻠ ﻴﺪ ﺑﺎﻳﺪ ﺭ ﻳﺸﻪ ﻛﻦ ﺷﻮﺩ‪.‬‬ ‫ﺍﻣﺎ ﻫﺮ ﻓﺮﺩ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻪ ﺣﻘ ﻴﻘﺖ ﺑﻪ ﻣﺸﻮﺭﺕ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻧﻴ ﺎﺯ ﺩﺍﺭﺩ‪ .‬ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء »ﺑﺎﺭﻗﮥ ﺣﻘﻴﻘﺖ ﺷﻌﺎﻉ ﺳﺎﻃﻊ ﺍﺯ ﺗﺼﺎﺩﻡ ﺍﻓﻜﺎﺭ ﺍﺳﺖ «‪٦٢‬ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻰ ﻫﺮ ﺗﺼﻤﻴﻢ ﮔﻴ ﺮ ﻯ‬ ‫ﻣﻬﻤﻰ‪ ،‬ﭼﻪ ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩ‪ ،‬ﭼﻪ ﺩﺭ ﻣﺤﻞ ﻛﺎﺭ‪ ،‬ﭼﻪ ﺩﺭ ﺳﻄﺢ ﺷﻬﺮ ﻭ ﻛﺸﻮﺭ ﻭ ﺟﻬﺎﻥ‪ ،‬ﺑﺎﻳﺪ ﺑﺎ ﻣﺸﻮﺭﺕ‬ ‫ﻫﻤﮥ ﺍﻓﺮﺍﺩ ﺩﺭﮔﻴﺮ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﮔﻴ ﺮﺩ ﻭ ﻧﺘﻴﺠﮥ ﻣﺸﻮﺭﺕ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﻪ ﺍﺗﻔﺎﻕ ﺁﺭﺍء ﺗﻌﻴﻴﻦ ﺷﻮﺩ‪ .‬ﻳﻌﻨﻰ ﺍﮔﺮ‬ ‫ﻫﻤﮥ ﺍﻓﺮﺍﺩﻯ ﻛﻪ ﺩﺭ ﻣﺸﻮﺭﺕ ﺷﺮﻛﺖ ﺩﺍﺭﻧﺪ ﻣﻨﺼﻔﺎﻧﻪ ﻭ ﺑﺪﻭﻥ ﺣﺐ ﻭ ﺑﻐﺾ ﻭ ﺑﺎ ﻧﻴﺖ ﻛﺸﻒ ﺣﻘ ﻴﻘﺖ‬ ‫ﺩﺭ ﻣﺸﺎﻭﺭﺍﺕ ﺷﺮﻛﺖ ﻛﻨﻨﺪ ﺑﻪ ﺗﻮﺍﻓﻖ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ‪ .‬ﺍﻣﺎ ﺍﮔﺮ ﺑﻪ ﺩﻻﻳﻠﻰ ﺍﺗﻔﺎﻕ ﺁﺭﺍء ﺣﺎﺻﻞ ﻧﺸﺪ ﺑﺎﻳ ﺪ‬ ‫ﺑﻪ ﺍﻛﺜﺮﻳﺖ ﺁﺭﺍء ﺍﻛﺘﻔﺎ ﻛﺮﺩ ﻭ ﻫﻤﻪ ﺑﺎ ﻳﺪ ﻧﺘ ﻴﺠﮥ ﺗﺼﻤﻴﻢ ﮔﻴﺮﻯ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻭ ﺑﺎ ﺟﺎﻥ ﻭ ﺩﻝ ﺍﺟﺮﺍ ﻛﻨﻨﺪ‪ ،‬ﻭﻟﻮ‬ ‫ﺩﺭ ﺁﻏﺎﺯ ﺑﺎ ﺁﻥ ﻣﺨﺎﻟﻒ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺩﺭ ﺗﻤﺎﻡ ﺳﻄﻮﺡ ﺟﺎﻣﻌﻪ ﺍﺗﺤﺎﺩ ﺑﺮﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﺗﻌﻠﻴﻢ ﺍﺳﺎﺳﻰ ﺩﻳﮕﺮ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋ ﻰ ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑ ﻴﺖ‬ ‫ﺍﺟﺒﺎﺭﻯ ﻭ ﻋﻤﻮﻣ ﻰ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﻫﻤﮥ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻥ ﺑﺎ ﻳﺪ ﺍﺯ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﺑﻬﺮﻩ ﻣﻨﺪ ﺷﻮﻧﺪ‪ .‬ﺣﺘﻰ ﺍﮔﺮ‬ ‫ﭘﺪﺭﻭﻣﺎﺩﺭﻯ ﻧﺨﻮﺍﻫﻨﺪ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍ ﻳﻦ ﺍﻣﻜﺎﻥ ﺑﻬﺮﻩ ﻣﻨﺪ ﺳﺎﺯﻧﺪ ﺟﺎﻣﻌﻪ ﻣﻮﻇﻒ ﺍﺳﺖ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ‬ ‫ﺍﻳﻦ ﻛﺎﺭ ﻣﺠﺒﻮﺭ ﻛﻨﺪ‪ ،‬ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﻟﺰﻭﻡ ﺣﺘ ﻰ ﺣﻖ ﺳﺮﭘﺮﺳﺘﻰ ﺍﻃﻔﺎﻝ ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﺯ ﻭﺍﻟﺪ ﻳﻦ‬ ‫ﺁﻧﻬﺎ ﺳﻠﺐ ﺷﻮﺩ‪ .‬ﻫﻤﭽﻨ ﻴﻦ ﺿﺮﻭﺭ ﻯ ﺍﺳﺖ ﻛﻪ ﺍ ﻳﻦ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺷﺎﻣﻞ ﺗﺮﺑﻴﺖ ﺍﺧﻼﻗ ﻰ ﻭ ﺁﻣﻮﺯﺵ‬ ‫ﺣﻘﻴﻘﺖ ﺩ ﻳﻦ ﻭ ﺍﺻﻞ ﺍﺳﺎﺳﻰ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﺎﺷﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺗﺮﺑ ﻴﺖ ﻋﻤﻮﻡ ﻻﺯﻡ ﺍﺳﺖ ﻭ ﻭﺣﺪﺕ ﺍﺻﻮﻝ ﻭ ﻗﻮﺍﻧ ﻴﻦ ﺗﺮﺑ ﻴﺖ ﻧﻴﺰ ﺍﺯ ﺍﻟﺰﻡ ﺍﻣﻮﺭ‪ ،‬ﺗﺎ ﺟﻤ ﻴﻊ‬ ‫ﺑﺸﺮ ﺗﺮﺑﻴﺖ ﻭﺍﺣﺪﻩ ﮔﺮﺩﻧﺪ‪ .‬ﻳﻌﻨﻰ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺩﺭ ﺟﻤﻴﻊ ﻣﺪﺍﺭﺱ ﻋﺎﻟﻢ ﺑﺎﻳﺪ ﻳ ﮑﺴﺎﻥ ﺑﺎﺷﺪ‪ ،‬ﺍﺻﻮﻝ ﻭ‬ ‫ﺳﻦ ﺩﺭ ﻗﻠﻮﺏ‬ ‫ﺁﺩﺍﺏ ﻳﮏ ﺍﺻﻮﻝ ﻭ ﺁﺩﺍﺏ ﮔﺮﺩﺩ ﺗﺎ ﺍﻳﻦ ﺳﺒﺐ ﺷﻮﺩ ﮐﻪ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺑﺸﺮ ﺍﺯ ﺻﻐﺮ‬ ‫ّ‬

‫ﺟﺎﻯ ﮔﻴﺮﺩ‪«.‬‬

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‫ﺑﺮﺍ ﻯ ﺭﻭﺷﻦ ﺷﺪﻥ ﺑﻴﺸﺘﺮﻣﻔﻬﻮﻡ ﻭﻣﺤﺪﻭﺩﮤ »ﺗﻌﻠﻴﻢ ﻭﺗﺮﺑﻴﺖ ﻳﻜﺴﺎﻥ« ﻛﻪ ﺻﺮﻓﺄﻣﺮﺑﻮﻁ ﺑﻪ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺍﺻﻮﻝ ﻣﺸﺘﺮﻙ ﺣﻴ ﺎﺗﻰ ﺟﻬﺎﻧﻰ ﺑﺮﺍ ﻯ ﺍﻳﺠﺎﺩﻭﺣﻔﻆ ﻭﺣﺪﺕ ﻭﺻﻠﺢ ﺍﺳﺖ ﻭﻧﻪ » ﻳﻜﺴﺎﻥ ﺳﺎﺯ ﻯ« ﺍﻯ ﻛﻪ‬ ‫ﻣﻨﻜﺮﺗﻨﻮﻉ ﺁﺩﺍﺏ ﻭﻓﺮﻫﻨﮓ ﺍﻗﻮﺍﻡ ﻣﺨﺘﻠﻒ ﺍﺳﺖ‪ ،‬ﺗﻮﺟﻪ ﺑﻪ ﺳﻪ ﺑﻴ ﺎﻥ ﺫ ﻳﻞ ﺍﺯﺣﻀﺮﺕ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎءﮔﻮﻳ ﺎﺳﺖ‪:‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺍﻭﻝ ﺑﺎﻳﺪﺻﻠﺢ ﻭﺳﻼﻡ ﺑ ﻴﻦ ﺍﻓﺮﺍﺩﺍﻧﺴﺎﻧﻰ ﺗﺄﺳ ﻴﺲ ﺷﻮﺩﺗﺎﻣﻨﺘﻬﻰ ﺑﻪ ﺻﻠﺢ‬ ‫ﻋﻤﻮﻣﻰ ﮔﺮﺩﺩ«؛ »ﺗﺎﻋﻘﻮﻝ ﺑﺸﺮﻯ ﺍﺗﺤﺎﺩﺣﺎﺻﻞ ﻧﻜﻨﺪ‪ ،‬ﻫﻴﭻ ﺍﻣﺮﻋﻈ ﻴﻤﻰ ﺗﺤﻘﻖ ﻧ ﻴﺎﺑﺪ ‪.‬ﺣﺎﻝ ﺻﻠﺢ‬ ‫ﻋﻤﻮﻣﻰ ﺍﻣﺮﻳﺴﺖ ﻋﻈ ﻴﻢ‪ ،‬ﻭﻟﻰ ﻭﺣﺪﺕ ﻭﺟﺪﺍﻥ ﻻﺯﻡ ﺍﺳﺖ ﻛﻬﺎﺳﺎﺱ ﺍﻳﻦ ﺍﻣﺮﻋﻈ ﻴﻢ ﮔﺮﺩﺩ«؛ » ﺑﻪ‬ ‫ﺟﻬﺖ ﺍﺗﺤﺎﺩﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻻﺯﻡ ﺍﺳﺖ ﻛﻪ ﺟﻤﻴﻊ ﺑﺸﺮ ﻳﻚ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ‪...‬ﭼﻮﻥ ﺗﺮﺑﻴﺖ ﺩﺭﺟﻤﻴﻊ ﻣﺪﺍﺭﺱ‬ ‫ﻳﻚ ﻧﻮﻉ ﺷﻮﺩ‪...‬ﺑﻨﻴ ﺎﻥ ﺟﻨﮓ ﻭﺟﺪﺍﻝ ﺑﺮﺍﻓﺘﺪ‪...‬ﺯﻳﺮﺍﺍﺧﺘﻼﻑ ﺩﺭﺗﺮﺑ ﻴﺖ‪ ،‬ﻣﻮﺭﺙ ﺟﻨﮓ ﻭﺟﺪﺍﻝ‬ ‫)ﺍﺳﺖ( ‪ «.‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ‪ ،‬ﻫﻢ ﺗﻜﺎﻣﻞ ﻓﺮﺩﻯ ﺣﺎﺻﻞ ﻣﻰ ﺷﻮﺩ ﻭ ﻫﻢ ﻫﺪﻑ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧ ﻰ‬ ‫ﺗﺤﻘﻖ ﻣ ﻰ ﻳ ﺎﺑﺪ‪.‬‬ ‫ﻳﻜﻰ ﺩ ﻳﮕﺮ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ‬ ‫ﺗﺎﻣﻪ ﺑﻴﻦ ﺫﮐﻮﺭ ﻭ ﺍﻧﺎﺙ ﺩﺭ ﺣﻘﻮﻕ ﺣﺎﺻﻞ ﻧﺸﻮﺩ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍ ﻳﻦ ﺑﺎﺭﻩ ﻣ ﻰ ﻓﺮﻣﺎ ﻳﻨﺪ ‪ » :‬ﺗﺎ ﻣﺴﺎﻭﺍﺕ ّ‬

‫ﻣﺮﺑﻰ ﻭ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺗﺮﻗّ ﻴﺎﺕ ﺧﺎﺭﻕ ﺍﻟﻌﺎﺩﻩ ﻧﻨﻤﺎﻳﺪ‪ .‬ﺯﻧﺎﻥ ﻳ ﮏ ﺭﮐﻦ‬ ‫ﺍﻭﻝ ّ‬ ‫ﻣﻬﻢ ﺍﺯ ﺩﻭ ﺭﮐﻦ ﻋﻈﻴﻤﻨﺪ ﻭ ّ‬ ‫ّ‬

‫ﻣﻌﻠﻢ ﺍﻃﻔﺎﻝ ﺧﺮﺩﺳﺎﻝ ﻣﺎﺩﺭﺍﻧﻨﺪ‪ ،‬ﺁﻧﺎﻥ ﺗﺄﺳﻴﺲ ﺍﺧﻼﻕ ﮐﻨﻨﺪ ﻭ ﺍﻃﻔﺎﻝ ﺭﺍ ﺗﺮﺑﻴ ﺖ‬ ‫ﻣﻌﻠﻢ ﺍﻧﺴﺎﻧﻰ‪ .‬ﺯﻳ ﺮﺍ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺮﺑﻰ‬ ‫ﻣﺮﺑﻰ ﻭ‬ ‫ّ‬ ‫ﻣﻌﻠﻢ ﻧﺎﻗﺺ ﺑﺎﺷﺪ ﭼﮕﻮﻧﻪ ّ‬ ‫ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﻌﺪ ﺩﺭ ﻣﺪﺍﺭﺱ ﮐﺒﺮﻯ ﺗﺤﺼﻴﻞ ﻣﻴ ﮑﻨﻨﺪ‪ .‬ﺣﺎﻻ ﺍﮔﺮ ّ‬

‫ﺗﺮﻗﻰ ﻣﺮﺩﺍﻥ ﺍﺳﺖ‪ .‬ﻟﻬﺬﺍ ﺑﺎﻳﺪ ﻧﺴﺎء ﺭﺍ ﺗﺮﺑﻴﺖ ﮐﺎﻣﻞ ﻧﻤﻮﺩ ﺗﺎ ﺑﻪ‬ ‫ﺗﺮﻗﻰ ﻧﺴﺎء ﺳﺒﺐ ّ‬ ‫ﮐﺎﻣﻞ ﮔﺮﺩﺩ؟ ﭘﺲ ّ‬ ‫ﺩﺭﺟﮥ ﺭﺟﺎﻝ ﺭﺳﻨﺪ‪ .‬ﺯﻧﺎﻥ ﻫﻢ ﻫﻤﺎﻥ ﺗﻌﻠﻴﻤﺎﺕ ﻭ ﺍﻣﺘﻴ ﺎﺯﺍﺕ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﺁﺭﻧﺪ ﺗﺎ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺩﺭ ﺣﻴ ﺎﺕ‬

‫ﺍﻟﺒﺘﻪ ﺍﺷﺘﺮﺍﮎ ﺩﺭ ﮐﻤﺎﻝ ﺍﺯ ﻧﺘﺎﺋﺞ‬ ‫ﻣﺸﺘﺮﮎ ﺑﺎ ﺭﺟﺎﻟﻨﺪ‪ ،‬ﺩﺭ ﮐﻤﺎﻻﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻧﻴﺰ ﻣﺸﺘﺮﮎ ﺷﻮﻧﺪ ﻭ ّ‬

‫ﺗﺴﺎﻭﻯ ﺩﺭ ﺣﻘﻮﻕ ﺍﺳﺖ‪ .‬ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺩﻭ ﺑﺎﻝ ﺍﺳﺖ‪ :‬ﻳﮏ ﺑﺎﻝ ﺫﮐﻮﺭ ﻭ ﻳﮏ ﺑﺎﻝ ﺍﻧﺎﺙ‪ ،‬ﺑﺎﻳﺪ ﻫﺮ‬ ‫ﺍﻣﺎ ﺗﺎ ﻳﮏ ﺑﺎﻝ ﻗﻮﻯ ﻭ ﻳﮏ ﺑﺎﻝ ﺿﻌﻴ ﻒ ﻣﺮﻍ ﭘﺮﻭﺍﺯ‬ ‫ﺩﻭ ﺑﺎﻝ ﻗﻮﻯ ﺑﺎﺷﺪ ﺗﺎ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﭘﺮﻭﺍﺯ ﮐﻨﺪ‪ّ .‬‬

‫ﻧﮑﻨﺪ ‪«.‬‬

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‫ﻣﺜﻼ‬ ‫ﺍﻟﺒﺘﻪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺍﻳﻦ ﺗﺴﺎﻭﻯ ﺁﻥ ﻧ ﻴﺴﺖ ﻛﻪ ﻫﻴﭻ ﺗﻔﺎﻭﺗﻰ ﺑﻴﻦ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ )‬ ‫ً‬

‫ﺗﺮﻗﻰ ﻭ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻛﻪ ﺯﻧﺎﻥ ﺭﻗ ﻴﻖ ﺍﻟﻘﻠﺐ ﺗﺮﻧﺪ(‪ ،‬ﺑﻠﻜﻪ ﻣﻨﻈﻮﺭ » ﺗﺮﺑﻴﺖ ﻭ ﺗﻌﻠ ﻴﻢ ﻭ ّ‬

‫ﺭﻋﺎﻳﺖ ﻭ ﺣﺮﻣﺖ ﺯﻧﺎﻥ ﺍﺳﺖ «‬

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‫ﻭ ﻣﺸﺎﺭﻛﺖ ﺁﻧﺎﻥ ﺩﺭ ﺗﺼﻤ ﻴﻢ ﮔﻴ ﺮﻯ ﻫﺎﻯ ﻣﻬﻢ ﺟﻮﺍﻣﻊ‪ ،‬ﭼﻨﺎﻧﻜﻪ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﻣﺴﺎﻭﺍﺕ ﺣﻘﻮﻕ ﺑ ﻴﻦ ﺫﮐﻮﺭ ﻭ ﺍﻧﺎﺙ ﻣﺎﻧﻊ ﺣﺮﺏ ﻭ ﻗﺘﺎﻝ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ‬ ‫ﻧﺴﻮﺍﻥ ﺭﺍﺿﻰ ﺑﺠﻨﮓ ﻭ ﺟﺪﺍﻝ ﻧﺸﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺟﻮﺍﻧﺎﻥ ﺩﺭ ﻧﺰﺩ ﻣﺎﺩﺭﺍﻥ ﺧﻴﻠﻰ ﻋﺰﻳﺰﻧﺪ ﻫﺮﮔﺰ ﺭﺍﺿﻰ‬ ‫ﻧﻤﻴﺸﻮﻧﺪ ﮐﻪ ﺁﻧﻬﺎ ﺩﺭ ﻣﻴﺪﺍﻥ ﻗﺘﺎﻝ ﺭﻓﺘﻪ ﻭ ﺧﻮﻥ ﺧﻮﺩ ﺭﺍ ﺑﺮﻳﺰﻧﺪ‪ .‬ﺟﻮﺍﻧﻰ ﺭﺍ ﮐﻪ ﺑﻴﺴﺖ ﺳﺎﻝ ﻣﺎﺩﺭ ﺩﺭ‬ ‫ﻣﺸﻘﺖ ﺗﺮﺑﻴﺖ ﻧﻤﻮﺩﻩ‪ ،‬ﺁﻳﺎ ﺭﺍﺿﻰ ﺧﻮﺍﻫﺪ ﺷﺪ ﮐﻪ ﺩﺭ ﻣﻴﺪﺍﻥ ﺣﺮﺏ ﭘﺎﺭﻩ ﭘﺎﺭﻩ ﮔﺮﺩﺩ؟‬ ‫ﻧﻬﺎﻳﺖ ﺯﺣﻤﺖ ﻭ‬ ‫ّ‬


‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ‬

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‫ﻣﺤﺒﺖ ﻭﻃﻦ ﻭ ﻭﺣﺪﺕ ﺳﻴ ﺎﺳﻰ‪ ،‬ﻭﺣﺪﺕ‬ ‫ﻫﻴﭻ ﻣﺎﺩﺭﻯ ﺭﺍﺿﻰ ﻧﻤﻴﺸﻮﺩ ﻭﻟﻮ ﻫﺮ ﺍﻭﻫﺎﻣﻰ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ّ‬

‫ﺟﻨﺴﻰ‪ ،‬ﻭﺣﺪﺕ ﻧﮋﺍﺩ ﻭ ﻭﺣﺪﺕ ﻣﻤﻠﮑﺖ ﺍﻇﻬﺎﺭ ﺩﺍﺭﻧﺪ ﻭ ﺑﮕﻮ ﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺟﻮﺍﻧﺎﻥ ﺑﺎﻳﺪ ﺑﺮﻭﻧﺪ ﻭ ﺑﺮﺍﻯ‬ ‫ﺍﻳﻦ ﺍﻭﻫﺎﻣﺎﺕ ﮐﺸﺘﻪ ﺷﻮﻧﺪ‪ .‬ﻟﻬﺬﺍ ﻭﻗﺘ ﻴﮑﻪ ﺍﻋﻼﻥ ﻣﺴﺎﻭﺍﺕ ﺑﻴﻦ ﺯﻥ ﻭ ﻣﺮﺩ ﺷﺪ ﻳﻘ ﻴﻦ ﺍﺳﺖ ﮐﻪ ﺣﺮﺏ ﺍﺯ‬ ‫ﻣﻴﺎﻥ ﺑﺸﺮ ﺑﺮﺩﺍﺷﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﻫ ﻴﭻ ﺍﻃﻔﺎﻝ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﻓﺪﺍﻯ ﺍﻭﻫﺎﻡ ﻧﺨﻮﺍﻫﻨﺪ ﮐﺮﺩ‪«.‬‬

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‫ﻳﻜﻰ ﺩﻳﮕﺮ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ ﺗﺮﻙ ﺗﻌﺼﺒﺎﺕ ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻰ ﺗﻌﺼﺐ‬ ‫ﺍﻧﺴﺎﻧﻴﺖ ﺭﺍ ﺍﺯ ﻣ ﻴﺎﻥ ﻣﻰ ﺑﺮﺩ‪ ،‬ﺯﻳﺮ ﺍﻧﻮﻋﻰ ﺟﺎﻧﺒﺪﺍﺭﻯ ِﺑﺪﻭﻥ ﺗﻮﺟﻪ ﺑﻪ ﺣﻘ ﻴﻘﺖ ﺍﺯﻫﺮﭼﻴﺰ ﻯ ﺍﺳﺖ ﻛﻪ‬ ‫ﺗﻌﺼﺐ ﻣﺬﻫﺒﻰ‪،‬‬ ‫ﺗﻌﺼﺐ ﺩﻳﻨﻰ‪،‬‬ ‫ّ‬ ‫ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﺎﻣﻰ ﺷﻮﺩ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭﺍﻳﻦ ﺑﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ّ » :‬‬

‫ﺍﻭﻻ ﺩ ﻳﻦ ﻳﮑﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ‬ ‫ﺗﻌﺼﺐ ﻭﻃﻨﻰ‪،‬‬ ‫ﺗﻌﺼﺐ ﺳﻴ ﺎﺳﻰ ﻫﺎﺩﻡ ﺑﻨﻴﺎﻥ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‪ً ّ .‬‬ ‫ّ‬ ‫ّ‬

‫ﺣﻘﻴﻘﺖ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻧﺪﺍ ﺑﻪ ﺣﻘ ﻴﻘﺖ ﮐﺮﺩ؛ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺍﻋﻼﻥ ﺣﻘﻴ ﻘﺖ ﻧﻤﻮﺩ؛‬

‫ﺣﻀﺮﺕ ﻣﺴ ﻴﺢ ﺗﺄﺳﻴﺲ ﺣﻘﻴﻘﺖ ﻓﺮﻣﻮﺩ؛ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺗﺮﻭ ﻳﺞ ﺣﻘ ﻴﻘﺖ ﻧﻤﻮﺩ؛ ﺟﻤ ﻴﻊ ﺍﻧﺒﻴﺎء ﺧﺎﺩﻡ‬ ‫ﺗﻌﺼﺐ ﺑﺎﻃﻞ‬ ‫ﻣﺮﻭﺝ ﺣﻘ ﻴﻘﺖ ﺑﻮﺩﻧﺪ‪ .‬ﭘﺲ‬ ‫ﺣﻘﻴﻘﺖ ﺑﻮﺩﻧﺪ؛ ﺟﻤ ﻴﻊ‬ ‫ّ‬ ‫ﻣﺆﺳﺲ ﺣﻘ ﻴﻘﺖ ﺑﻮﺩﻧﺪ؛ ﺟﻤﻴﻊ ّ‬ ‫ّ‬ ‫ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﻦ‬ ‫ﺗﻌﺼﺐ ﺟﻨﺴﻰ‪ ،‬ﺟﻤﻴﻊ ﺑﺸﺮ ﺍﺯ ﻳﮏ ﻋﺎﺋﻠﻪ‬ ‫ﺍﻣﺎ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﻌﺼﺒﺎﺕ ﻣﺨﺎﻟﻒ ﺣﻘﻴﻘﺖ ﺍﺳﺖ‪ّ .‬‬

‫ﺗﻌﺪﺩ ﺍﺟﻨﺎﺱ ﻧﻴﺴﺖ‪ .‬ﻣﺎﺩﺍﻡ ﻫﻤﻪ ﺍﻭﻻﺩ ﺁﺩﻣﻨﺪ ﺩﻳﮕﺮ‬ ‫ﺍﻧﺪ‪ ،‬ﺑﻨﺪﮔﺎﻥ ﻳ ﮏ ﺧﺪﺍﻭﻧﺪﻧﺪ‪ ،‬ﺍﺯ ﻳﮏ ﺟﻨﺴﻨﺪ‪ّ ،‬‬

‫ﺗﻌﺪﺩ ﺍﺟﻨﺎﺱ ﺍﻭﻫﺎﻡ ﺍﺳﺖ‪ .‬ﻧﺰﺩ ﺧﺪﺍ ﺍﻧﮕﻠﻴﺰﻯ ﻧﻴ ﺴﺖ‪ ،‬ﻓﺮﻧﺴﺎﻭﻯ ﻧﻴﺴﺖ‪ ،‬ﺗﺮﮐﻰ ﻧﻴ ﺴﺖ‪ ،‬ﻓﺮﺳﻰ ﻧ ﻴﺴﺖ ‪.‬‬ ‫ﺟﻤ ﻴﻊ ﻧﺰﺩ ﺧﺪﺍ ﻳﮑﺴﺎﻧﻨﺪ‪ .‬ﺟﻤ ﻴﻊ ﻳﮏ ﺟﻨﺴﻨﺪ‪ .‬ﺍﻳﻦ ﺗﻘﺴﻴﻤﺎﺕ ﺭﺍ ﺧﺪﺍ ﻧﮑﺮﺩﻩ‪ ،‬ﺑﺸﺮ ﮐﺮﺩﻩ‪ ،‬ﻟﻬﺬﺍ‬ ‫ﻣﺨﺎﻟﻒ ﺣﻘ ﻴﻘﺖ ﺍﺳﺖ ﻭ ﺑﺎﻃﻞ ﺍﺳﺖ‪ .‬ﻫﺮ ﻳﮏ ﺩﻭ ﭼﺸﻢ ﺩﺍﺭﺩ‪ ،‬ﺩﻭ ﮔﻮﺵ‪ ،‬ﻳﮏ ﺳﺮ ﺩﺍﺭﺩ‪ ،‬ﺩﻭ ﭘﺎ‪ .‬ﺩﺭ‬ ‫ﺗﻌﺼﺐ ﻧﻴﺴﺖ‪ ،‬ﮐﺒﻮﺗﺮ ﺷﺮﻕ ﺑﺎ ﮐﺒﻮﺗﺮ‬ ‫ﺗﻌﺼﺐ ﺟﻨﺴﻰ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﮐﺒﻮﺗﺮﺍﻥ ﺍﻳﻦ‬ ‫ﻣﻴﺎﻥ ﺣﻴﻮﺍﻧﺎﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻣﺎ‬ ‫ﻏﺮﺏ ﺁﻣﻴﺰﺵ ﮐﻨﺪ ‪...‬ﭘﺲ ﭼﻴ ﺰﻯ ﻛﻪ ﺣﻴﻮﺍﻥ ﻗﺒﻮﻝ ﻧﻤ ﻰ ﻛﻨﺪ‪ ،‬ﺁﻳ ﺎ ﺟﺎﻳﺰ ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﻗﺒﻮﻝ ﻧﻤﺎﻳﺪ؟ ﻭ ّ‬

‫ﺗﻌﺼﺐ ﻭﻃﻦ‪ .‬ﻫﻤﮥ ﺭﻭﻯ ﺯﻣﻴﻦ ﻳ ﮏ ﮐﺮﻩ ﺍﺳﺖ‪ ،‬ﻳﮏ ﺍﺭﺽ ﺍﺳﺖ‪ ،‬ﻳ ﮏ ﻭﻃﻦ ﺍﺳﺖ‪ .‬ﺧﺪﺍ ﺗﻘﺴﻴ ﻤﻰ‬ ‫ّ‬

‫ﻧﮑﺮﺩﻩ‪ ،‬ﻫﻤﻪ ﺭﺍ ﻳﮑﺴﺎﻥ ﺧﻠﻖ ﮐﺮﺩﻩ‪ ،‬ﭘ ﻴﺶ ﺍﻭ ﻓﺮﻗﻰ ﻧ ﻴﺴﺖ‪ .‬ﺗﻘﺴﻴ ﻤﻰ ﺭﺍ ﮐﻪ ﺧﺪﺍ ﻧﮑﺮﺩﻩ‪ ،‬ﭼﻄﻮﺭ ﺍﻧﺴﺎﻥ‬ ‫ﻣﻰ ﮐﻨﺪ ؟ ﺍ ﻳﻨﻬﺎ ﺍﻭﻫﺎﻡ ﺍﺳﺖ‪ .‬ﺍﺭﻭﭘﺎ ﻳﮏ ﻗﻄﻌﻪ ﺍﺳﺖ‪ ،‬ﻣﺎ ﺁﻣﺪﻩ ﺍﻳﻢ ﺧﻄﻮﻃﻰ ﻭ ﻫﻤﻰ ﻣﻌﻴﻦ ﮐﺮﺩﻩ ﺍﻳﻢ ﻭ‬

‫ﺣﺪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﻳﻢ ﮐﻪ ﺍﻳﻦ ﻃﺮﻑ ﻓﺮﺍﻧﺴﺎ ﻭ ﺁﻥ ﻃﺮﻑ ﺁﻟﻤﺎﻧﻴ ﺎ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﻧﻬﺮ ﺑﺮ ﺍﻯ ﻃﺮﻓﻴﻦ‬ ‫ﻧﻬﺮﻯ ﺭﺍ ّ‬ ‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﭼﻪ ﺍﻭﻫﺎﻣﻰ ﺍﺳﺖ ؟ ﺍ ﻳﻦ ﭼﻪ ﻏﻔﻠﺘﻰ ﺍﺳﺖ؟ ﭼﻴﺰﻯ ﺭﺍ ﮐﻪ ﺧﺪﺍ ﺧﻠﻖ ﻧﮑﺮﺩﻩ ﻣﺎ ﮔﻤﺎﻥ‬

‫ﺗﻌﺼﺒﺎﺕ ﺑﺎﻃﻞ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ‬ ‫ﻣﻰ ﮐﻨ ﻴﻢ ﻭ ﺳﺒﺐ ﻧﺰﺍﻉ ﻭ ﻗﺘﺎﻝ ﻗﺮﺍﺭ ﻣﻰ ﺩﻫﻴﻢ‪ .‬ﭘﺲ ﻫﻤﮥ ﺍﻳﻦ‬ ‫ّ‬

‫ﻣﻮﺩﺕ ﻧﻤﻮﺩﻩ ﻭ ﺍﺯ ﺑﻨﺪﮔﺎﻧﺶ ﺍﻟﻔﺖ ﻭ‬ ‫ﻣﺤﺒﺖ ﻭ‬ ‫ﻣﺒﻐﻮﺽ‪ .‬ﺧﺪﺍ ﺍﻳﺠﺎﺩ‬ ‫ﻣﺤﺒﺖ ﺧﻮﺍﺳﺘﻪ‪ .‬ﻋﺪﺍﻭﺕ ﻧﺰﺩ ﺍﻭ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺗﺤﺎﺩ ﻭ ﺍﻟﻔﺖ ﻣﻘﺒﻮﻝ ‪«.‬‬ ‫ﻣﺮﺩﻭﺩ ﺍﺳﺖ ﻭ ّ‬

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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺗﻌﻠﻴﻢ ﺍﺳﺎﺳﻰ ﺩﻳﮕﺮ ﺗﺮﻙ ﺟﻨﮓ ﻭ ﺑﺮﻗﺮﺍﺭﻯ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺟﻨﮓ ﻫﺎﺩﻡ ﺑﻨ ﻴﺎﻥ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‪ ،‬ﺳﺒﺐ ﺧﺮﺍﺑﻰ ﻋﺎﻟﻢ ﺍﺳﺖ ﻭ ﺍﺑﺪﴽ ﻧﺘﻴﺠﻪ ﺍﻯ ﻧﺪﺍﺭﺩ ﻭ‬ ‫ﻏﺎﻟﺐ ﻭ ﻣﻐﻠﻮﺏ ﻫﺮ ﺩﻭ‬ ‫ﻣﺘﻀﺮﺭ ﻣ ﻴﺸﻮﻧﺪ‪ .‬ﻣﺎﻧﻨﺪ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﻭ ﮐﺸﺘﻰ ﺑﻪ ﻫﻢ ﺑﺨﻮﺭﺩ؛ ﺍﮔﺮ ﻳﮑﻰ ﺩﻳﮕﺮﻯ ﺭﺍ ﻏﺮﻕ ﮐﻨﺪ‬ ‫ّ‬

‫ﮐﺸﺘﻰ ﺩ ﻳﮕﺮﻯ ﮐﻪ ﻏﺮﻕ ﻧﺸﺪﻩ ﺑﺎﺯ ﺻﺪﻣﻪ ﻣﻴﺨﻮﺭﺩ ﻭ ﻣﻌﻴﻮﺏ ﻣﻴﮕﺮﺩﺩ ‪«.‬‬

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‫ﭘﺲ ﺑﺎﻳﺪ ﺍﻗﺪﺍﻣﺎﺗﻰ ﺍﻧﺠﺎﻡ‬

‫ﮔﻴﺮﺩ ﻛﻪ ﺟﻨﮓ ﺑﻪ ﻛﻠﻰ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻭﺩ‪ .‬ﺑﺮﻗﺮﺍﺭﻯ ﺻﻠﺢ ﻣﺴﺘﻠﺰﻡ ﻃﻰ ﻣﺮﺍﺣﻞ ﻣﺘﻌﺪﺩﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﺛﺎﺭ‬ ‫ﺑﻬﺎﺋﻰ ﺑﻪ ﻋﻨﻮﺍﻥ ﺻﻠﺢ ﺍﺻﻐﺮ ﻭ ﺻﻠﺢ ﺍﻛﺒﺮ ﻭ ﺻﻠﺢ ﺍﻋﻈﻢ ﺍﺯ ﺁﻧﻬﺎ ﻧﺎﻡ ﺑﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭﺑﺎﺭﮤ ﻣﺮﺣﻠﮥ ﺻﻠﺢ ﺍﺻﻐﺮ‪ ،‬ﻛﻪ ﺻﻠﺢ ﻣﻴ ﺎﻥ ﺩﻭﻟﺘﻬﺎﻯ ﻣﺴﺘﻘﻞ ﺍﺳﺖ‪،‬‬ ‫ﺍﺗﻔﺎﻕ ﺑﻪ ﺍﻳﻦ ﺍﻣﺮ ﮐﻪ ﺳﺒﺐ ﺍﻋﻈﻢ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺳﻼﻃ ﻴﻦ ﺁﻓﺎﻕ ّ‬ ‫ﻭﻓﻘﻬﻢ ﺍﻪﻠﻟ ﺑﺎﻳﺪ ﺑﻪ ّ‬

‫ﺗﻤﺴﮏ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺍﻣﻴﺪ ﺁﻧﮑﻪ ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ ﺑﺮ ﺁﻧﭽﻪ ﺳﺒﺐ ﺁﺳﺎﻳﺶ ﻋﺒﺎﺩ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﻣﺠﻠﺲ‬ ‫ﺣﻔﻆ ﻋﺎﻟﻢ‬ ‫ّ‬

‫ﺍﺗﻔﺎﻕ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﺑﺰﺭﮔﻰ ﺗﺮﺗﻴﺐ ﺩﻫﻨﺪ ﻭ ﺣﻀﺮﺍﺕ ﻣﻠﻮﮎ ﻭ ﻳﺎ ﻭﺯﺭﺍء ﺩﺭ ﺁﻥ ﻣﺠﻠﺲ ﺣﺎﺿﺮ ﺷﻮﻧﺪ ﻭ ﺣﮑﻢ ّ‬

‫ﺗﻮﺟﻪ ﮐﻨﻨﺪ‪ .‬ﻭ ﺍﮔﺮ ﺳﻠﻄﺎﻧﻰ ﺑﺮ ﺳﻠﻄﺎﻧﻰ ﺑﺮ ﺧﻴﺰﺩ ﺳﻼﻃ ﻴﻦ‬ ‫ﺭﺍ ﺟﺎﺭﻯ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺍﺯ ﺳﻼﺡ ﺑﻪ ﺍﺻﻼﺡ‬ ‫ّ‬ ‫ﺍﻻ ﻋﻠﻰ ﻗﺪﺭ‬ ‫ﺩﻳﮕﺮ ﺑﺮ ﻣﻨﻊ ﺍﻭ ﻗ ﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺩﺭ ﺍﻳ ﻦ ﺻﻮﺭﺕ ﻋﺴﺎﮐﺮ ﻭ ﺁﻻﺕ ﻭ ﺍﺩﻭﺍﺕ ﺣﺮﺏ ﻻﺯﻡ ﻧﻪ ّ‬ ‫ﻣﻘﺪﻭﺭ ﻟﺤﻔﻆ ﺑﻼﺩﻫﻢ )ﻣﮕﺮﺑﻪ ﺍﻧﺪﺍﺭﺯﮤﻻﺯﻡ ﺑﺮﺍﻯ ﺣﻔﻆ ﺷﻬﺮﻫﺎﻳﺸﺎﻥ( ‪«.‬‬

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‫ﻣﺮﺣﻠﮥ ﺑﻌﺪ ﻛﻪ ﺻﻠﺢ ﺍﻛﺒﺮ ﻧﺎﻡ ﺩﺍﺭﺩ ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﺸﻜﻴﻞ ﻳﻚ ﺣﻜﻮﻣﺖ ﺟﻬﺎﻧﻰ ﻣﺎﻓﻮﻕ‬ ‫ﺣﻜﻮﻣﺘﻬﺎﻯ ﻣﻠﻰ ﺍﺳﺖ‪ .‬ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪» :‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﺑﺎﻳﺪ ﻫﻴﺌﺖ‬ ‫ﻣﺤﮑﻤﮥ ﮐﺒﺮﻯ ﺗﺸﮑ ﻴﻞ ﺷﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﺟﻤﻌﻴﺖ ﺍﻣﻢ ﻫﺮ ﭼﻨﺪ ﺗﺸﮑ ﻴﻞ ﺷﺪ ﻭﻟﻰ ﺍﺯ ﻋﻬﺪﮤ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺑﺮ‬ ‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺑﻪ ﻧﻬﺎ ﻳ ﺖ‬ ‫ﺍﻣﺎ ﻣﺤﮑﻤﮥ ﮐﺒﺮﻯ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻴ ﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﺍﻳﻦ ﻭﻇ ﻴﻔﮥ‬ ‫ّ‬ ‫ﻧﻴﺎﻣﺪ‪ّ ،‬‬

‫ﻣﻠﺖ ﻳﻌﻨﻰ ﭘﺎﺭﻟﻤﺎﻧﺖ‬ ‫ﻗﻮﺕ ﺍ ﻳﻔﺎ ﺧﻮﺍﻫﺪ ﮐﺮﺩ‪ .‬ﻭ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﺠﺎﻟﺲ ﻣﻠ ّﻴﮥ ﻫﺮ ﺩﻭﻟﺖ ﻭ ّ‬ ‫ﻗﺪﺭﺕ ﻭ ّ‬

‫ﻣﻄﻠﻊ ﻭ ﺩﺭ ﻓﻨﻮﻥ‬ ‫ﻣﻠﺖ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﻗﻮﺍﻧﻴﻦ ﺣﻘﻮﻕ ﺑ ﻴﻦ ﺩﻭﻟﻰ ﻭ ﺑﻴﻦ ﻣﻠﻠﻰ ّ‬ ‫ﺍﺷﺨﺎﺻﻰ ﺍﺯ ﻧﺨﺒﮥ ﺁﻥ ّ‬

‫ﻣﺘﻔﻨﻦ ﻭ ﺑﺮ ﺍﺣﺘﻴ ﺎﺟﺎﺕ ﺿﺮﻭﺭﻳﮥ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺍ ﻳﻦ ﺍﻳﺎﻡ ﻭﺍﻗﻒ‪ ،‬ﺩﻭ ﺷﺨﺺ ﻳﺎ ﺳﻪ ﺷﺨﺺ ﺍﻧﺘﺨﺎﺏ‬ ‫ّ‬

‫ﻣﻠﻰ ﻳﻌﻨﻰ ﭘﺎﺭﻟﻤﺎﻧﺖ‬ ‫ﻣﻠﺖ‪ .‬ﺍﻳﻦ ﺍﺷﺨﺎﺹ ﮐﻪ ﺍﺯ ﻃﺮﻑ ﻣﺠﻠﺲ ّ‬ ‫ﻗﻠﺖ ﺁﻥ ّ‬ ‫ﻧﻤﺎﻳﻨﺪ ﺑﻪ ﺣﺴﺐ ﮐﺜﺮﺕ ﻭ ّ‬

‫ﺍﻧﺘﺨﺎﺏ ﺷﺪﻩ ﺍﻧﺪ‪ ،‬ﻣﺠﻠﺲ ﺍﻋﻴ ﺎﻥ ﻧﻴﺰ ﺗﺼﺪ ﻳﻖ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﻤﭽﻨ ﻴﻦ ﻣﺠﻠﺲ ﺷﻴﻮﺥ ﻭ ﻫﻤﭽﻨﻴﻦ ﻫﻴ ﺌﺖ‬

‫ﻣﻠﺖ ﻭ ﺩﻭﻟﺖ‬ ‫ﻭﺯﺭﺍء ﻭ ﻫﻤﭽﻨ ﻴﻦ ﺭﺋ ﻴﺲ ﺟﻤﻬﻮﺭ ﻳ ﺎ ﺍﻣﭙﺮﺍﻃﻮﺭ‪ ،‬ﺗﺎ ﺍ ﻳﻦ ﺍﺷﺨﺎﺹ ﻣﻨﺘﺨﺐ ﻋﻤﻮﻡ ﺁﻥ ّ‬ ‫ﺑﺎﺷﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺍﺷﺨﺎﺹ ﻣﺤﮑﻤﮥ ﮐﺒﺮﻯ ﺗﺸﮑ ﻴﻞ ﻣﻰ ﺷﻮﺩ ﻭ ﺟﻤﻴﻊ ﻋﺎﻟﻢ ﺑﺸﺮ ﺩﺭ ﺁﻥ ﻣﺸﺘﺮﮎ ﺍﺳﺖ‪،‬‬

‫ﻣﻠﺖ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺍ ﻳﻦ ﻣﺤﮑﻤﮥ ﮐﺒﺮﻯ ﺩﺭ ﻣﺴﺌﻠﻪ ﺍﻯ‬ ‫ﺯﻳﺮﺍ ﻫﺮﻳﮏ ﺍﺯ ﺍﻳﻦ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﻤﺎﻡ ﺁﻥ ّ‬

‫ﻣﺪﻋﻰ ﺭﺍ ﺑﻬﺎﻧﻪ ﺍﻯ ﻣﺎﻧﺪ ﻧﻪ‬ ‫ﺍﺯ ﻣﺴﺎﺋﻞ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﻳﺎ‬ ‫ﺑﺎﻻﺗﻔﺎﻕ ﻳﺎ ﺑﺎﻻﮐﺜﺮﻳﻪ ﺣﮑﻢ ﻓﺮﻣﺎﻳ ﺪ‪ ،‬ﻧﻪ ّ‬ ‫ّ‬ ‫ﻣﻠﺘﻰ ﺍﺯ ﻣﻠﻞ ﺩﺭ ﺍﺟﺮﺍﻯ ﺗﻨﻔﻴﺬ ﺣﮑﻢ ﻣﺒﺮﻡ ﻣﺤﮑﻤﮥ‬ ‫ﻣﺪﻋﻰ ﻋﻠﻴﻪ ﺭﺍ ﺍﻋﺘﺮﺍﺿﻰ‪ .‬ﻫﺮﮔﺎﻩ ﺩﻭﻟﺘﻰ ﺍﺯ ﺩﻭﻝ ﻳﺎ ّ‬ ‫ّ‬


‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ‬

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‫ﺗﻌﻠﻞ ﻭ ﺗﺮﺍﺧﻰ ﻧﻤﺎﻳﺪ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﺮ ﺍﻭ ﻗﻴﺎﻡ ﮐﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﻇﻬﻴﺮ ﺍﻳﻦ ﻣﺤﮑﻤﮥ ﮐﺒﺮﻯ ﺟﻤ ﻴﻊ ﺩﻭﻝ‬ ‫ﮐﺒﺮﻯ ّ‬

‫ﻭ ﻣﻠﻞ ﻋﺎﻟﻤﻨﺪ‪ .‬ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﭼﻪ ﺍﺳﺎﺱ ﻣﺘﻴ ﻨﻰ ﺍﺳﺖ ‪«.‬‬

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‫ﺍﻣﺎ ﻣﺮﺣﻠﮥ ﺻﻠﺢ ﺍﻋﻈﻢ ﻛﻪ ﻣﻘﺼﺪ ﺍﺻﻠﻰ ﺩﻳ ﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﺻﻠﺢ ﺣﻘ ﻴﻘﻰ ﻣﻴ ﺎﻥ ﻋﻤﻮﻡ‬ ‫ﺍﻣﺎ ﺻﻠﺢ ﺍﻋﻈﻢ‬ ‫ﺍﻧﺴﺎﻧﻬﺎﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﻣﻮﺭﺩ ﺍ ﻳﻦ ﻣﺮﺣﻠﻪ ﺍﺯ ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ّ » :‬‬

‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ‬ ‫ﻋﻤﻼ ﺑﺎﻳﺪ ﻣﺘﻌﺎﻗﺐ ﺯﻣﺎﻧﻰ‬ ‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩ ﺻﻠﺤﻰ ﺍﺳﺖ ﮐﻪ‬ ‫ً‬ ‫ّ‬ ‫ﺑﻪ ﻧﺤﻮﻯ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ّ‬

‫ﮐﻪ ﺟﻨﺒﻪ ﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﻭ ﻣﻌﻨﻮﻯ ﺑﺮ ﺟﻬﺎﻥ ﻏﻠﺒﻪ ﻳﺎﻓﺘﻪ ﺑﺎﺷﺪ ﻳﻌﻨﻰ ﺯﻣﺎﻧﻰ ﮐﻪ ﺟﻤﻴﻊ ﻧﮋﺍﺩﻫﺎ ﻭ ﻣﺬﺍﻫﺐ ﻭ‬

‫ﻃﺒﻘﺎﺕ ﻭ ﻣﻠﻞ ﺩﺭ ﻫﻢ ﺍﺩﻏﺎﻡ ﺷﺪﻩ ﺑﺎﺷﻨﺪ ﻭ ﭼﻨ ﻴﻦ ﺻﻠﺤﻰ ﺑﺮ ﻫﻴﭻ ﺍﺳﺎﺳﻰ ﻣﺮﺗﻔﻊ ﻧﮕﺮﺩﺩ ﻭ ﻫﻴﭻ‬ ‫ﺩﺳﺘﮕﺎﻫﻰ ﺁﻥ ﺭﺍ ﺣﻔﻆ ﻧﺘﻮﺍﻧﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺑﺮ ﭘﺎﻳﻪ ﺍﺣﮑﺎﻡ ﻭ ﻗﻮﺍﻧ ﻴﻦ ﺍﻟﻬﻰ ﺍﺳﺘﻮﺍﺭ ﺑﺎﺷﺪ ﻭ ﺁﻥ ﺍﺣﮑﺎﻡ ﻭ‬ ‫ﻣﻘﺪﺱ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻨﺴﻮﺏ ﺍﺳﺖ ﻣﺬﮐﻮﺭ ﻭ ﻣﮑﺘﻮﺏ‬ ‫ﺗﻌﺎﻟﻴﻢ ﺩﺭ ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﺪﻳﻌﻰ ﮐﻪ ﺑﻪ ﻧﺎﻡ‬ ‫ّ‬ ‫ﺍﺳﺖ ‪«.‬‬

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‫ﻳﻜ ﻰ ﺩ ﻳﮕﺮ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭﺣﺪﺕ ﺯﺑﺎﻥ‬ ‫ﻭ ﺧﻂ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﻳﻚ ﺯﺑﺎﻥ ﻭ ﺧﻂ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺍﻧﺘﺨﺎﺏ ﻳﺎ ﺍﺧﺘﺮﺍﻉ ﺷﻮﺩ ﻛﻪ ﻋﻼﻭﻩ ﺑﺮ ﺯﺑﺎﻥ ﻣﺎﺩﺭ ﻯ‬ ‫ﺩﺭ ﻫﻤﮥ ﻣﺪﺍﺭﺱ ﻋﺎﻟﻢ ﺁﻣﻮﺯﺵ ﺩﺍﺩﻩ ﺷﻮﺩ ﺗﺎ ﻫﻤﮥ ﻣﺮﺩﻡ ﻋﺎﻟﻢ ﺑﺘﻮﺍﻧﻨﺪ ﺑﻪ ﺭﺍﺣﺘﻰ ﺑﺎ ﻫﻢ ﺍﺭﺗﺒﺎﻁ ﺑﺮﻗﺮﺍﺭ‬ ‫ﻧﻤﺎﻳﻨﺪ ﻭ ﺳﻮءﺗﻔﺎﻫﻤﺎﺕ ﻭ ﻣﻮﺍﻧﻊ ﺍﺭﺗﺒﺎﻃﻰ ﺍﺯ ﻣﻴ ﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ‬ ‫ﻣﻠﺖ ﺍﺯ ﺍﻫﻞ ﻣﻌﺎﺭﻑ ﻭ ﻋﻠﻮﻡ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺍﺯ ﺟﻤﻠﻪ ﺍﻭﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺟﻤﻴ ﻊ ّ‬

‫ﺍﺗﻔﺎﻕ ﮐﺮﺩﻩ ﻳ ﮏ ﻟﺴﺎﻥ ﺍﻧﺘﺨﺎﺏ ﻳ ﺎ ﺍﻳﺠﺎﺩ ﻧﻤﺎﻳﻨﺪ ﻭ ﺁﻥ ﻟﺴﺎﻥ ﻋﻤﻮﻣﻰ ﺑﺎﺷﺪ‪ .‬ﻭ ﺍ ﻳﻦ ﺍﻣﺮ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ّ‬

‫ﺍﻗﺪﺱ ﭼﻬﻞ ﺳﺎﻝ ﭘﻴﺶ ﻧﺎﺯﻝ ﺷﺪﻩ‪٧٢‬ﻭ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳ ﻦ ﺍﺳﺖ ﻣﺴﺌﻠﮥ ﻟﺴﺎﻥ ﺑﺴﻴ ﺎﺭ ﻣﺸﮑﻞ ﺷﺪﻩ ﺯﻳ ﺮﺍ‬

‫ﻟﺴﺎﻥ ﺑﺴﻴ ﺎﺭ ﺍﺳﺖ ﻭ ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﺷﺪﻩ ﺑﻴﻦ ﺟﻤ ﻴﻊ ﺍﻗﻮﺍﻡ ﻭ ﻃﻮﺍﺋﻒ ﻭ ﺗﺎ ﻭﺣﺪﺕ ﻟﺴﺎﻥ ﺣﺎﺻﻞ‬ ‫ﻣﺨﺘﻞ ﺍﺳﺖ‪ .‬ﻫﺮ ﺍﻧﺴﺎﻥ ﻣﺤﺘﺎﺝ ﺑﻪ ﻟﺴﺎﻧﻬﺎﻯ ﺑﺴﻴ ﺎﺭ ﺍﺳﺖ ﺗﺎ ﺑﺘﻮﺍﻧﺪ‬ ‫ﻧﮕﺮﺩﺩ ﺍﺋﺘﻼﻑ ﻣﺸﮑﻞ ﻭ ﻣﻌﺎﻣﻼﺕ‬ ‫ّ‬

‫ﺑﻪ ﺟﻤ ﻴﻊ ﺑﺸﺮ ﻣﻌﺎﻣﻠﻪ ﻭ ﻣﻌﺎﺷﺮﺕ ﻭ ﻣﻼﻗﺎﺕ ﻧﻤﺎﻳﺪ ﻭ ﺍﻳﻦ ﻣﺴﺘﺤ ﻴﻞ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺁﻧﭽﻪ ﺗﺎ ﺣﺎﻝ ﺩﺭ‬ ‫ﻣﺴﻠﻢ ﺷﺪﻩ ﻫﺸﺘﺼﺪ ﻟﺴﺎﻥ ﻣﻌ ﻴﻦ ﮔﺸﺘﻪ ﻭ ﺍﺯ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺗﺤﺼ ﻴﻞ ﺍ ﻳﻦ ﻫﻤﻪ ﻣﻤﮑﻦ‬ ‫ﺁﮐﺎﺩﻳﻤﻰ ﻣﻌﻠﻮﻡ ﻭ‬ ‫ّ‬

‫ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﺑﻬﺘﺮ ﺍﻳﻦ ﺍﺳﺖ ﻳﮏ ﻟﺴﺎﻥ ﺍﻳﺠﺎﺩ ﻭ ﻳﺎ ﺍﻧﺘﺨﺎﺏ ﺷﻮﺩ ﺗﺎ ﺁﻧﮑﻪ ﻟﺴﺎﻥ ﻋﻤﻮﻣﻰ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ‬ ‫ﺻﻮﺭﺕ ﺍﻧﺴﺎﻥ ﺑﻪ ﺩﻭ ﻟﺴﺎﻥ ﻣﺤﺘﺎﺝ ﺍﺳﺖ‪ :‬ﻳﮑﻰ ﻟﺴﺎﻥ ﻭﻃﻨﻰ‪ ،‬ﻳﮑﻰ ﻟﺴﺎﻥ ﻋﻤﻮﻣﻰ‪ .‬ﺑﻪ ﻟﺴﺎﻥ ﻭﻃﻨﻰ‬ ‫ﺍﻣﺎ ﺑﻪ ﻟﺴﺎﻥ ﻋﻤﻮﻣﻰ ﺑﺎ ﺟﻤﻴﻊ ﻋﺎﻟﻢ ﻣﺤﺎﻭﺭﻩ ﻧﻤﺎﻳﺪ ﻭ ﻣﺤﺘﺎﺝ ﻟﺴﺎﻥ‬ ‫ﺧﻮﺩﺵ ﺑﺎ ﻗﻮﻡ ﺧﻮﺩ ﮔﻔﺘﮕﻮ ﻧﻤﺎﻳﺪ ّ‬

‫ﺛﺎﻟﺚ ﻧﻤﻰ ﺑﺎﺷﺪ ﻭ ﺟﻤ ﻴﻊ ﺑﺸﺮ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺑﺪﻭﻥ ﻣﺘﺮﺟﻢ ﺍﻟﻔﺖ ﻭ ﻣﺼﺎﺣﺒﺖ ﻣﻰ ﻧﻤﺎ ﻳﻨﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﭼﻨ ﻴﻦ‬

‫ﻣﻠﺖ ﺍﺯ‬ ‫ﭼﻴﺰﻯ ﺑﺸﻮﺩ ﻓﻰ ﺍﻟﺤﻘ ﻴﻘﻪ ﺳﺒﺐ ﺭﺍﺣﺖ ﻭ ﺁﺳﺎﻳﺶ ﻭ ﺳﺮﻭﺭ ﺟﻤ ﻴﻊ ﻣﻠﻞ ﻋﺎﻟﻢ ﺍﺳﺖ‪ ...‬ﻋﻤﻮﻡ ّ‬

‫ﻣﻠﺘﻰ ﻧﻔﺴﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﺪ ﺍﻳﻨﻬﺎ‬ ‫ﺍﺭﺑﺎﺏ ﻣﻌﺎﺭﻑ ﺑﺎ ﻳﺪ ﻳﮏ ﻣﺠﻠﺲ ﻋﻤﻮﻣﻰ ﺗﺸﮑ ﻴﻞ ﺩﻫﻨﺪ ﻫﺮ ّ‬

‫ﺍﻧﺠﻤﻨﻰ ﺑﻴ ﺎﺭﺍﻳﻨﺪ ﻭ ﻣﻌﺎﻭﻧﺖ ﺁﻥ ﺷﺨﺺ ﺑﮑﻨﻨﺪ ﻭ ﻟﺴﺎﻥ ﺭﺍ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﺍﮐﻤﺎﻝ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺁﻥ ﻟﺴﺎﻥ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﻣﻠﺘﻰ ﺗﻌﻤﻴﻢ ﺁﻥ ﮔﺮﺍﻥ ﻧﺒﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺣﺎﻝ ﺑﺮ‬ ‫ﺍﻧﺘﺸﺎﺭ ﺣﺎﺻﻞ ﻧﻤﺎﻳﺪ ﻭ ﻟﺴﺎﻥ ﻣﻨﺘﺨﺐ ﻋﻤﻮﻡ ﻣﻠﻞ ﺷﻮﺩ ﻭ ﺑﺮ ّ‬

‫ﺗﻌﻠﻖ ﻗﻠﺐ ﭼﻨﺪﺍﻥ‬ ‫ﺑﻌﻀﻰ ﮔﺮﺍﻥ ﻭ ﻣﺸﮑﻞ ﺍﺳﺖ ﻣ ﻴﮕﻮ ﻳ ﻨﺪ ﺍﻳﻦ ﻟﺴﺎﻥ ﺭﺍ ﻣﺎ ﺍﻳﺠﺎﺩ ﻧﮑﺮﺩﻩ ﺍ ﻳﻢ ‪ ...‬ﻟﻬﺬﺍ ّ‬

‫ﺍﻣﺎ ﺍﮔﺮ ﻫﻤﭽﻮ ﺍﻧﺠﻤﻨﻰ ﺗﺸﮑ ﻴﻞ ﺷﻮﺩ ﺟﻤ ﻴﻊ ﺍﻋﻀﺎء ﺗﺼﺪﻳﻖ ﮐﺮﺩﻩ ﺍﺗﻤﺎﻡ ﻭ ﺍﮐﻤﺎﻝ ﻧﻤﺎﻳﻨﺪ‬ ‫ﻧﺪﺍﺭﻧﺪ‪ّ .‬‬ ‫ﺁﻧﻮﻗﺖ ﺟﻤ ﻴﻊ ﻣﻠﻞ ﺑﻨﻬﺎﻳﺖ ﺳﺮﻭﺭ ﻗﺒﻮﻝ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭ ﺗﺎ ﺁﻥ ﻟﺴﺎﻥ ﺗﺮﻭ ﻳﺞ ﻧﺸﻮﺩ ﺭﺍﺣﺖ ﻭ ﺁﺳﺎﻳﺶ ﺁﻥ‬

‫ﻃﻮﺭ ﮐﻪ ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ ﺑﺮﺍﻯ ﺑﺸﺮ ﺣﺎﺻﻞ ﻧﻤﻰ ﺷﻮﺩ ﺯﻳ ﺮﺍ ﺍﺧﺘﻼﻑ ﻟﺴﺎﻥ ﺑﺴ ﻴﺎﺭ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﻭ ﺳﻮء‬ ‫ﻣﺜﻼ ﻣﻴﺎﻧﮥ ﺁﻟﻤﺎﻥ ﻭ ﻓﺮﺍﻧﺴﻪ ﭼﻪ ﺗﻔﺎﻭﺗ ﻴﺴﺖ؟ ﺗﻔﺎﻭﺕ ﻟﺴﺎﻥ ﺍﺳﺖ ﻭ ﺑﺲ‪ .‬ﻣﻴﺎﻧﮥ ﺷﺮﻕ ﻭ‬ ‫ﺗﻔﺎﻫﻢ ﺍﺳﺖ‪.‬‬ ‫ً‬ ‫ﺗﻨﻄﻖ ﻧﻤﺎﻳﻨﺪ ﻭﺣﺪﺕ ﻋﺎﻟﻢ‬ ‫ﻏﺮﺏ ﻳﮏ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﻟﺴﺎﻥ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺟﻤﻴﻊ ﺑﺸﺮ ﺑﻪ ﻟﺴﺎﻥ ﻋﻤﻮﻣﻰ ّ‬

‫ﺑﺸﺮ ﺭﺍ ﺧﺪﻣﺖ ﻣﻰ ﻧﻤﺎ ﻳﻨﺪ ‪«.‬‬

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‫ﺗﻌﻠﻴﻢ ﻣﻬﻢ ﺩ ﻳﮕﺮﻯ ﻛﻪ ﺑﻪ ﺭﻓﻊ ﺍﺧﺘﻼﻓﺎﺕ ﻭ ﺑﺮﻗﺮﺍﺭﻯ ﻭﺣﺪﺕ ﻛﻤﻚ ﻣﻰ ﻛﻨﺪ‪ ،‬ﺗﻌﺪ ﻳﻞ ﻣﻌﻴﺸﺖ‬ ‫ﻭ ﺣﻞ ﻣﺸﻜﻼﺕ ﺍﻗﺘﺼﺎﺩﻯ ﻋﺎﻟﻢ ﺍﺳﺖ‪ .‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺗﻌﺪﻳﻞ ﻣﻌﻴﺸﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻓﻘﺮ ﺯﻳ ﺎﺩ ﻭ ﺛﺮﻭﺕ‬ ‫ﺯﻳﺎﺩ ﺍﻓﺮﺍﺩ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﺩ‪ .‬ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺧﻮﺍﻫﺎﻥ ﻣﺴﺎﻭﺍﺕ ﻛﺎﻣﻞ ﻧﻴﺴﺖ ﻭ ﺁﻥ ﺭﺍ ﻧﻪ ﻣﻤﻜﻦ‬ ‫ﻣﻰ ﺩﺍﻧﺪ ﻭ ﻧﻪ ﻣﻄﻠﻮﺏ‪ ،‬ﺍﻣﺎ ﺧﻮﺍﺳﺘﺎﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺧﺘﻼﻑ ﻃﺒﻘﺎﺗﻰ ﺷﺪﻳﺪ ﺍﺯ ﻣﻴ ﺎﻥ ﺑﺮﻭﺩ‪.‬ﺣﻀﺮﺕ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍ ﻳﻦ ﺑﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎ ﻳ ﻨﺪ‪» :‬ﺑﺎﻳﺪ ﻗﻮﺍﻧ ﻴﻦ ﻭ ﻧﻈﺎﻣﺎﺗﻰ ﮔﺬﺍﺭﺩ ﮐﻪ ﺟﻤ ﻴﻊ ﺑﺸﺮ ﺑﻪ ﺭﺍﺣﺖ‬ ‫ﺯﻧﺪﮔﺎﻧﻰ ﮐﻨﻨﺪ ﻳ ﻌﻨﻰ ﻫﻤﭽﻨﺎﻧﮑﻪ ﻏﻨﻰ ﺩﺭ ﻗﺼﺮ ﺧﻮ ﻳﺶ ﺭﺍﺣﺖ ﺩﺍﺭﺩ ﻭ ﺑﻪ ﺍﻧﻮﺍﻉ ﻣﻮﺍﺋﺪ ﺳﻔﺮﮤ ﺍﻭ ﻣﺰﻳﻦ‬ ‫ﺍﺳﺖ‪ ،‬ﻓﻘﻴﺮ ﻧﻴﺰ ﻻﻧﻪ ﻭ ﺁﺷ ﻴﺎﻧﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﮔﺮﺳﻨﻪ ﻧﻤﺎﻧﺪ ﺗﺎ ﺟﻤ ﻴﻊ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺭﺍﺣﺖ ﻳﺎﺑﻨﺪ‪ .‬ﺍﻣﺮ‬ ‫ﺤﻘﻖ ﻧﻴﺎﺑﺪ ﺳﻌﺎﺩﺕ ﺑﺮﺍﻯ ﻋﺎﻟﻢ ﺑﺸﺮ ﻣﻤﮑﻦ‬ ‫ﺗﻌﺪﻳﻞ ﻣﻌ ﻴﺸﺖ ﺑﺴﻴ ﺎﺭ‬ ‫ﻣﻬﻢ ﺍﺳﺖ ﻭ ﺗﺎ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺗ ّ‬ ‫ّ‬

‫ﻧﻴﺴﺖ ‪«.‬‬

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‫ﺍﻣﺎ ﻗﻮﺍﻧ ﻴﻦ ﺑﻪ ﺗﻨﻬﺎﻳﻰ ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﻣﺸﻜﻼﺕ ﺍﻗﺘﺼﺎﺩﻯ ﻋﺎﻟﻢ ﺭﺍ ﺑﺮ ﻃﺮﻑ ﻛﻨﻨﺪ‪ .‬ﺑﺮﺍﻯ ﺭﺳﻴ ﺪﻥ‬ ‫ﺑﻪ ﺍﻳﻦ ﻫﺪﻑ ﺗﻌﺎﻟﻴﻢ ﺭﻭﺣﺎﻧﻰ ﺿﺮﻭﺭﻯ ﺗﺮ ﺍﺳﺖ‪ ،‬ﻳﻌﻨ ﻰ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺎ ﻳﺪ ﺑﻪ ﻣﻴﻞ ﻭ‬ ‫ﺭﻏﺒﺖ ﺧﻮﺩ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻫﻢ ﺍﺯ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﻧﺼﻴﺐ ﺑﺨﺸﻨﺪ ﻭ ﺛﺮﻭﺕ ﺑﻴ ﺶ ﺍﺯ ﺣﺪ ﻧﻴﻨﺪﻭﺯﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩﺭ‬ ‫ﺻﻮﺭﺗﻰ ﻣﻤﻜﻦ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻓﻜﺮ ﻣﻨﺎﻓﻊ ﺷﺨﺼﻰ ﺧﻮﺩ ﻓﺮﺍﺗﺮ ﺭﻭﻧﺪ ﻭ ﺁﺳﺎﻳﺶ ﻭ ﺭﺍﺣﺖ ﺩ ﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺮ‬ ‫ﺳﻮﺩ ﺷﺨﺼﻰ ﺧﻮﻳﺶ ﺗﺮﺟ ﻴﺢ ﺩﻫﻨﺪ‪ .‬ﺍﻳﺠﺎﺩ ﭼﻨ ﻴﻦ ﺧﺼﻠﺘﻰ ﻧﻴ ﺎﺯﻣﻨﺪ ﺗﺮﺑﻴﺘﻰ ﺍﺳﺖ ﻛﻪ ﺍﺩ ﻳﺎﻥ ﺍﻟﻬ ﻰ‬ ‫ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﻓﺮﺍﺩ ﺍﻳﺠﺎﺩ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺍﻋﻈﻢ ﺍﺯ‬

‫ﺑﻬﻢ‬ ‫ﻭﻟﻮ‬ ‫ﺍﺳﺎﺱ ﺍﺷﺘﺮﺍﮐﻴﻮﻥ ﺩﺭ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ ﻣﻮﺟﻮﺩ‪.‬‬ ‫ﺍﻧﻔﺴﻬﻢ َ َ‬ ‫ﮐﺎﻥ ِ ِ‬ ‫ﺆﺛﺮﻭﻥ ﻋﻠﻰ َ ْ ُ ِ ِ‬ ‫ً‬ ‫َ‬ ‫ﻣﺜﻼ ﺩﺭ ﺣﮑﻢ ﺍﻟﻬﻰ )َﻭ ﻳ ْ ِ َ‬

‫ﺧﺼﺎﺻﺔ ( ﺍﺳﺖ‪ .‬ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﺍﺯ ﺧﺼﺎﺋﺺ ﻭ ﻣﺎ ﻳ ﺤﺘﺎﺝ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺍﻧﻔﺎﻕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩ ﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺮ‬ ‫َ ٌ‬ ‫َ‬

‫ﺍﻣﺎ ﺍﺷﺘﺮﺍﮐﻴ ﻮﻥ )ﮐﻤﻮﻧﻴﺴﺖ ﻫﺎ( ﻣﻰ ﺧﻮﺍﻫﻨﺪ‬ ‫ﺧﻮﺩ ﺗﺮﺟﻴﺢ ﺩﻫﻨﺪ‪ ،‬ﻭﻟﻰ ﺑﻪ ﺭﺿﺎﻳ ﺖ ﻭ ﻧﻬﺎﻳﺖ ﺭﻭﺣﺎﻧ ﻴﺖ‪ّ .‬‬ ‫ﺍﺷﺘﺮﺍﮎ ﻭ ﻣﺴﺎﻭﺍﺕ ﺑﻪ ﺯﻭﺭ ﺟﺎﺭﻯ ﻧﻤﺎﻳﻨﺪ ‪«.‬‬

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‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ‬

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‫ﺗﻌﻠﻴﻢ ﺩﻳﮕﺮ ﻋﺪﻡ ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﻮﺭ ﺳﻴ ﺎﺳﻰ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺩﻳﻦ ﺍﺯ‬ ‫ﺗﻌﻠﻖ ﺩﻳﻦ ﺑﻪ ﻋﺎﻟﻢ ﺍﺧﻼﻕ ﺍﺳﺖ ﻭ‬ ‫ﺳﻴ ﺎﺳﺖ ﺟﺪﺍ ﺍﺳﺖ‪ .‬ﺩﻳﻦ ﺭﺍ ﺩﺭ ﺍﻣﻮﺭ ﺳﻴ ﺎﺳﻰ ﻣﺪﺧﻠﻰ ﻧﻪ‪ ،‬ﺑﻠﮑﻪ ّ‬ ‫ﺗﻌﻠﻖ ﺑﻪ ﻗﻠﻮﺏ ﺩﺍﺭﺩ ﻧﻪ ﻋﺎﻟﻢ ﺍﺟﺴﺎﻡ‪ .‬ﺭﺅﺳﺎﻯ ﺩ ﻳﻦ ﺑﺎﻳﺪ ﺑﻪ ﺗﺮﺑﻴﺖ ﻭ‬ ‫ﺍﻣﺮﻯ ﺍﺳﺖ ﺭﻭﺣﺎﻧﻰ ﻭ ﻭﺟﺪﺍﻧﻰ‪ّ .‬‬

‫ﺗﻌﻠﻴﻢ ﻧﻔﻮﺱ ﭘﺮﺩﺍﺯﻧﺪ ﻭ ﺗﺮﻭ ﻳﺞ ﺣﺴﻦ ﺍﺧﻼﻕ ﻧﻤﺎ ﻳﻨﺪ ﻭﻟﻰ ﺩﺭ ﺍﻣﻮﺭ ﺳﻴ ﺎﺳﻰ ﻣﺪﺍﺧﻠﻪ ﻧﻨﻤﺎ ﻳﻨﺪ‪«.‬‬

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‫ﺟﻬﺎﻥ ﺍﻣﺮﻭﺯ ﺳ ﻴﺎﺳﺖ ﺑﻪ ﻣﻌﻨﺎﻯ ﻋﻀﻮﻳﺖ ﺩﺭ ﺍﺣﺰﺍﺏ ﻭ ﻓﺮﻗﻪ ﻫﺎﻯ ﺳﻴ ﺎﺳﻰ ﺍﺳﺖ ﻭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻛﻪ‬ ‫ﺗﺤﺰﺏ ﻭ ﻓﺮﻗﻪ ﮔﺮﺍﻳﻰ ﺩﻭﺭﻯ ﻣﻰ ﻛﻨﺪ‪ ،‬ﭼﻮﻥ ﻋﻀﻮ ﻳ ﺖ‬ ‫ﺍﻫﻞ ﻋﺎﻟﻢ ﺭﺍ ﺑﻪ ﻭﺣﺪﺕ ﻓﺮﺍ ﻣﻰ ﺧﻮﺍﻧﺪ ﺍﺯ ﻫﺮﮔﻮﻧﻪ‬ ‫ّ‬

‫ﺩﺭ ﻳﻚ ﺣﺰﺏ ﺑﻪ ﻣﻌﻨﺎﻯ ﺩﺷﻤﻨﻰ ﻭ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺍﺣﺰﺍﺏ ﺩﻳﮕﺮ ﺍﺳﺖ‪ .‬ﺍﺯ ﺳﻮﻯ ﺩ ﻳﮕﺮ ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋ ﻰ‬ ‫ﺭﺍﻩ ﺣﻠﻬﺎﻯ ﺳﻴ ﺎﺳﻰ ﺑﺮﺍﻯ ﺣﻞ ﻣﺸﻜﻼﺕ ﻋﺎﻟﻢ ﻛﺎﻓﻰ ﻧ ﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﻣﺸﻜﻞ ﺍﺻﻠﻰ ﻋﺎﻟﻢ ﺭﺍ ﻏﻔﻠﺖ ﺍﺯ‬ ‫ﺧﺪﺍ ﻭ ﺭﻭﺣﺎﻧﻴﺎﺕ ﻣﻰ ﺩﺍﻧﺪ‪ .‬ﭘﺲ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﻮﺭ ﺳﻴ ﺎﺳﻰ ﻧﻪ ﺗﻨﻬﺎ ﺑﻰ ﻓﺎ ﻳﺪﻩ‪ ،‬ﺑﻠﻜﻪ‬ ‫ﻣﺨﺎﻟﻒ ﺍﻫﺪﺍﻑ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﻭﻗﺘ ﻰ ﺳﻴ ﺎﺳﺖ ﻋﺎﻟﻢ ﺗﻐ ﻴﻴﺮ ﻛﻨﺪ ﻭ ﺑﺎ ﻫﺪﻑ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‪ ،‬ﻳﻌﻨ ﻰ‬ ‫ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧ ﻰ‪ ،‬ﻫﻤﺎﻫﻨﮓ ﮔﺮﺩﺩ ﺍﻳﻦ ﺗﻌﺎﺭﺽ ﺑﺮ ﻃﺮﻑ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳ ﻨﺠﺎ ﺭﻓﻊ ﻳ ﻚ ﺷﺒﻬﻪ ﺿﺮﻭﺭﻯ ﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﺑﻪ ﻧﻈﺮ ﺑﺮﺳﺪ ﺑﻬﺎﺋﻴ ﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﻣﺴﺎﺋﻞ ﻛﺸﻮﺭ‬ ‫ﺧﻮﺩ ﺑ ﻰ ﺗﻮﺟﻪ ﻭ ﺑﻰ ﻋﻼﻗﻪ ﺍﻧﺪ ﻛﻪ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ ﺩﺭ ﺳﻴﺎﺳﺖ ﺁﻥ ﻣﺪﺍﺧﻠﻪ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﺍﻣﺎ ﺑﺎ ﻳﺪ ﺩﺍﻧﺴﺖ‬ ‫ﺑﻬﺎﺋ ﻴﺎﻥ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺑﻪ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻋﺸﻖ ﻣﻰ ﻭﺭﺯﻧﺪ ﺑﻪ ﻛﺸﻮﺭ ﻭ ﻣﻠﺖ ﺧﻮﺩ ﻧﻴﺰ ﻋﺸﻖ ﻣﻰ ﻭﺭﺯﻧﺪ ‪.‬‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺩﺭﺑﺎﺭﮤ ﻣﻌﻨﻰ ﺣﻜﻢ ﻋﺪﻡ ﻣﺪﺍﺧﻠﻪ ﺩﺭ ﺍﻣﻮﺭ ﺳﻴ ﺎﺳﻴﻪ ﻭ ﺣﺪﻭﺩ ﺁﻥ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪» :‬ﺑﺎﻳ ﺪ‬ ‫ﺗﺸﻌﺒﻰ ﻭﺍﺭﺳﺘﻪ ﮔﺮﺩﻧﺪ ﻭ ﺍﺯ ﻣﻨﺎﺯﻋﺎﺕ ﺑﻴﻬﻮﺩﻩ ﻭ‬ ‫ﺗﺤﺰﺏ ﻭ‬ ‫ﺍﺯ ﻫﺮ ﺍﻧﺘﺴﺎﺑﻰ ﺑﻪ ﺣﺰﺑﻰ ﻣﻌﻴﻦ ﻭ ﺍﺯ ﻫﺮ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺘﺤﻮﻝ ﺭﺍ ﻣﺘﻐﻴﺮ ﺳﺎﺯﺩ‬ ‫ﺣﺴﺎﺑﮕﺮﻳﻬﺎﻯ ﻧﺎﭘﺴﻨﺪﻳﺪﻩ ﺭﻫﺎﺋﻰ ﺟﻮﻳﻨﺪ ﻭ ﺍﺯ ﺍﻏﺮﺍﺽ ﻧﻔﺴﺎﻧﻰ ﮐﻪ ﻭﺟﻪ ﺟﻬﺎﻥ‬ ‫ّ‬

‫ﮐﺎﻣﻼ ﺍﺩﺍﺭﻯ ﺗﻔﮑﻴ ﮏ ﻧﻤﺎ ﻳ ﻨﺪ ﻭ ﺍﮔﺮ ﺩﺭ‬ ‫ﭘﺮﻫﻴﺰ ﮐﻨﻨﺪ‪ .‬ﺑﺎﻳﺪ ﻣﺸﺎﻏﻞ ﺳﻴ ﺎﺳﻰ ﻭ ﺩﻳﭙﻠﻤﺎﺗﻴﮏ ﺭﺍ ﺍﺯ ﻣﺸﺎﻏﻞ‬ ‫ً‬ ‫ﻣﺮﺩﺩ ﺑﺎﺷﻨﺪ ﺍﺯ ﺍﻣﻨﺎء ﻣﻨﺘﺨﺒﻪ ﺩﺭ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺘﻔﺴﺎﺭ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺷﻐﻠﻰ ﺭﺍ‬ ‫ﺗﺸﺨﻴﺺ ّ‬

‫ﻓﻌﺎﻟﻴ ﺘﻬﺎﻯ ﺳﻴ ﺎﺳﻰ ﻭ ﺣﺰﺑﻰ ﺩﺭ ﻫﺮ ﮐﺸﻮﺭ ﺑﺎﺷﺪ‪ .‬ﺑﺎﻻﺧﺮﻩ ﺑﺎ ﻳﺪ ﺑﺎ ﻧﻬﺎ ﻳ ﺖ‬ ‫ﻧﭙﺬﻳﺮﻧﺪ ﮐﻪ ﺑﺎﻟﻤﺂﻝ ﻣﻨﺠﺮ ﺑﻪ ّ‬ ‫ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﮐﻤﺎﻝ ﻗﺪﺭﺕ ﺑﻰ ﭼﻮﻥ ﻭ ﭼﺮﺍ ﺩﺭ ﺭﺍﻩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺳﻠﻮﮎ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺩﺭﮔﻴﺮﻯ ﻫﺎ ﻭ‬

‫ﺳﺘﻴﺰﻩ ﺟﻮﺋﻰ ﻫﺎﺋﻰ ﮐﻪ ﮐﺎﺭ ﺳﻴﺎﺳ ﻴﻮﻥ ﺍﺳﺖ ﺍﺟﺘﻨﺎﺏ ﮐﻨﻨﺪ ﻭ ﻻﻳﻖ ﺁﻥ ﺷﻮﻧﺪ ﮐﻪ ﺍﺯ ﻭﺳﺎﺋﻂ ﺍﺟﺮﺍء‬ ‫ﺗﺠﺴﻢ ﻣﻰ ﺑﺨﺸﺪ‪ .‬ﺑﺎﻳﺪ ﺑﻪ ﻳﻘ ﻴﻦ ﺑﺪﺍﻧ ﻴﻢ ﮐﻪ‬ ‫ﺣﻖ ﺭﺍ ﺩﺭ ﻧﺰﺩ ﺑﺸﺮ‬ ‫ّ‬ ‫ﺳﻴ ﺎﺳﺖ ﺍﻟﻬﻰ ﺑﻪ ﺷﻤﺎﺭ ﺁﻳﻨﺪ ﮐﻪ ﻣﺸﻴﺖ ّ‬

‫ﻗﺒﻼ ﻣﺬﮐﻮﺭ ﺷﺪ ﺍﻳﻦ ﺷﺒﻬﻪ ﺍﻳ ﺠﺎﺩ ﮔﺮﺩﺩ ﮐﻪ ﺑﻬﺎﺋﻴﺎﻥ ﺑﻪ ﺍﻣﻮﺭ ﻭ ﻣﺼﺎﻟﺢ ﮐﺸﻮﺭ ﺧﻮ ﻳﺶ‬ ‫ﻧﺒﺎﻳﺪ ﺍﺯ ﺁﻧﭽﻪ‬ ‫ً‬ ‫ﻣﻘﺪﺳﺸﺎﻥ ﺩﺭ‬ ‫ﺑﻰ ﺍﻋﺘﻨﺎﻳﻨﺪ ﻭ ﻳﺎ ﺍﺯ ﺣﮑﻮﻣﺖ ﺭﺍﻳ ﺞ ﻣﻮﺟﻮﺩ ﺩﺭ ﻭﻃﻨﺸﺎﻥ ﺳﺮﭘ ﻴﭽﻰ ﻣﻰ ﮐﻨﻨﺪ ﻭ ﻳﺎ ﺍﺯ ﻭﻇ ﻴﻔﮥ‬ ‫ّ‬

‫ﻣﻠﺖ ﺧﻮ ﻳﺶ ﺳﺮ ﺑﺎﺯ ﻣﻰ ﺯﻧﻨﺪ‪ ،‬ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﺁﻧﺴﺖ ﮐﻪ ﺁﺭﺯﻭﻯ ﭘﻴﺮﻭﺍﻥ‬ ‫ﺗﺮﻭ ﻳﺞ ﮐﺎﻣﻞ ﻣﺼﺎﻟﺢ ﺩﻭﻟﺖ ﻭ ّ‬

‫ﻭﻓﺎﺩﺍﺭ ﻭ ﺣﻘﻴ ﻘﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺧﺪﻣﺖ ﺻﺎﺩﻗﺎﻧﻪ ﻭ ﺑﻰ ﺷﺎﺋﺒﻪ ﻭ ﻭﻃﻦ ﭘﺮﺳﺘﺎﻧﻪ ﺑﻪ ﻣﺼﺎﻟﺢ ﻋﺎﻟﻴ ﮥ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﮐﺸﻮﺭﺷﺎﻥ ﺑﻪ ﻧﺤﻮﻯ ﺻﻮﺭﺕ ﻣﻰ ﭘﺬﻳﺮﺩ ﮐﻪ ﺑﺎ ﻣﻮﺍﺯ ﻳﻦ ﻋﺎﻟﻴﮥ ﺍﺻﺎﻟﺖ ﻭ ﮐﻤﺎﻝ ﻭ ﺣﻘ ﻴﻘﺖ ﺗﻌﺎﻟﻴﻢ ﺁﺋﻴﻦ‬ ‫ﺑﻬﺎﺋﻰ ﻣﻨﺎﻓﺎﺗﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ‪«.‬‬

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‫ﻳﻜﻰ ﺩ ﻳﮕﺮ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﻫﻤﮥ ﺍﻧﺴﺎﻧﻬﺎﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺟﻤ ﻴﻊ ﺑﺸﺮ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﻳﮑﺴﺎﻧﻨﺪ؛ ﺣﻘﻮﻗﺸﺎﻥ ﺣﻘﻮﻕ ﻭﺍﺣﺪﻩ‪ .‬ﺍﻣﺘﻴ ﺎﺯﻯ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ‬ ‫ﺣﻖ ﺍﻣﻴﺮ ﻭ ﻓﻘﻴﺮ ﻳﮑﺴﺎﻧﻨﺪ‪ ،‬ﻋﺰﻳﺰ ﻭ‬ ‫ﻧﻴﺴﺖ‪ّ .‬‬ ‫ﮐﻞ ﺩﺭ ﺗﺤﺖ ﻗﺎﻧﻮﻥ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ؛ ﻣﺴﺘﺜﻨﺎﺋﻰ ﻧﻪ‪ .‬ﺩﺭ ﻧﺰﺩ ّ‬

‫ﺣﻘﻴﺮ ﻣﺴﺎﻭﻯ ‪«.‬‬

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‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﺑﺎﺭﮤ ﺍﻳ ﻨﻜﻪ ﻫﻴﭻ ﺍﺳﺘﺜﻨﺎ ﻳﻰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﭼﻨ ﻴﻦ ﺗﺄﻛﻴ ﺪ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ ...» :‬ﺩﺭ ﺧﺘﺎﻡ‪ ،‬ﺍﻧﻈﺎﺭ ﻳﺎﺭﺍﻥ ﻣﻤﺘﺤﻦ ﭘﺮﻋﺸﻖ ﻭ ﻭﻓﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺍﻣﺮ‬ ‫ﻻﺯﻡ ﻭ ﻣﻬﻢ ﻣﻨﻌﻄﻒ ﻧﻤﺎﻳﻢ ﻭ ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﻣﺘﺬﻛﺮ ﺩﺍﺭﻡ ﻭ ﺁﻥ ﻣﻮﺍﻇﺒﺖ ﻭﺩﻗﺖ ﺗﺎﻡ ﺩﺭ ﺣﻔﻆ ﺣﻘﻮﻕ‬ ‫ﻣﺪﻧﻴﮥ ﺷﺮﻋﻴﮥ ﺷﺨﺼﻴﮥ ﺍﻓﺮﺍﺩ ﺍﺳﺖ ﺍﺯ ﻫﺮ ﺳﻠﻚ ﻭ ﻃﺎ ﻳﻔﻪ ﻭ ﻧﮋﺍﺩ ﻭ ﻋﻘﻴﺪﻩ ﻭ ﻣﻘﺎﻣﻰ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻣﺘﻴ ﺎﺯ‬ ‫ﻭ ﺗﺮﺟﻴﺢ ﻭ ﺗﻔﻮﻕ ﺟﺎﺋﺰ ﻧﻪ‪ .‬ﺑﺎﻳﺪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺳﻌﻰ ﻭ ﺩﻗﺖ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺗﺮﺩﺩ ﻭ ﻣﻼﺣﻈﻪ ﺍﻯ ﻳﺎﺭﺍﻥ ﻭ‬ ‫ﺑﺮﮔﺰﻳﺪﮔﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻣﺤﺎﺳﺒﺎﺕ ﻭ ﻣﻌﺎﻣﻼﺕ ﺧﻮ ﻳﺶ ﺭﺍﺟﻊ ﺑﻪ ﺣﻘﻮﻕ ﺍﺻﻠﻴﮥ ﻧﻮﻉ ﺑﺸﺮ ﺍﺩﻧ ﻰ‬ ‫ﺍﻣﺘﻴﺎﺯﻯ ﺑ ﻴﻦ ﺁﺷﻨﺎ ﻭ ﺑ ﻴﮕﺎﻧﻪ ﻭ ﻣﺆﻣﻦ ﻭ ﻣﺸﺮﻙ ﻭ ﻣﻘﺒﻞ ﻭ ﻣﻌﺮﺽ ﻧﮕﺬﺍﺭﻧﺪ ‪ ...‬ﺣﻘﻮﻕ ﻣﺪﻧﻴﻪ ﻭ ﻣﻌﺎﻣﻼﺕ‬ ‫ﻇﺎﻫﺮﻩ ﺗﻌﻠﻘﻰ ﺑﻪ ﺩﻳﺎﻧﺖ ﻭ ﺍﻋﺘﻘﺎﺩ ﺑﺎﻃﻨﻰ ﺍﻧﺴﺎﻥ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻓﺮﺍﺩ ﺩﺭ ﻫﻴﺄﺕ ﺍﺟﺘﻤﺎﻋﻴﻪ ﭼﻪ ﺍﺯ‬ ‫ﻣﻮﺣﺪ ﻳﻦ ﻭ ﭼﻪ ﺍﺯ ﻣﺸﺮﻛﻴﻦ ﻛﻞ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻳﻜﺴﺎﻧﻨﺪ ﻭ ﺣﻘﻮﻕ ﺷﺨﺼﻴ ﮥ ﺁﻧﺎﻥ ﻧﺰﺩ ﺍﺻﺤﺎﺏ ﻋﺪﻝ ﻭ‬ ‫ﺍﻧﺼﺎﻑ ﻣﺤﻔﻮﻅ ﻭ ﻣﻘﺪﺱ ﻭ ﻣﺴﻠﻢ‪ ...‬ﻧﻔﺲ ﺍﺭﺗﺪﺍﺩ ﻭ ﻣﺤﺠﻮﺑﻴﺖ ﻭ ﺗﺮﻙ ﻋﻘﻴﺪﻩ ﺣﻘﻮﻕ ﻣﺪﻧﻴﮥ ﺷﺮﻋﻴ ﮥ‬ ‫ﺍﻓﺮﺍﺩ ﺁﺯﺍﺩ ﺭﺍ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺑﻪ ﻗﺪﺭ ﺳﻢ ﺍﺑﺮﻩ )ﺳﻮﺭﺍﺥ ﺳﻮﺯﻥ( ﺗﺨﻔﻴﻒ ﻭ ﺗﻐ ﻴﻴﺮﻯ ﻧﺪﻫﺪ‪« .‬‬

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‫ﻣﺜﻼ ﺩﺭ ﺗﻌﻠ ﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﻳﺎ ﺩﺭ ﺗﻔﻜﺮ ﻭ ﺟﺴﺘﺠﻮﻯ‬ ‫ﺑﻌﻀﻰ ﺍﺯ ﺟﻨﺒﻪ ﻫﺎﻯ ﺍﻳﻦ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ‬ ‫ً‬

‫ﺣﻘﻴﻘﺖ ﻓﻮﻗﴼ ﺫﻛﺮ ﺷﺪ؛ ﺩﺭ ﺍﻳ ﻨﺠﺎ ﺑﻪ ﺟﻨﺒﮥ ﺩﻳﮕﺮﻯ ﻛﻪ ﺍﻣﺮﻭﺯﻩ ﺑﺮﺍﻯ ﺍﻛﺜﺮﻳﺖ ﻣﺮﺩﻡ ﺟﻬﺎﻥ ﺍﻫﻤﻴﺖ‬ ‫ﻓﺮﺍﻭﺍﻧﻰ ﺩﺍﺭﺩ‪ ،‬ﻳﻌﻨﻰ ﺁﺯﺍﺩ ﻯ‪ ،‬ﺑﻪ ﻃﻮﺭ ﻣﻔﺼﻞ ﺗﺮ ﻣ ﻰ ﭘﺮﺩﺍﺯ ﻳﻢ‪.‬‬

‫ﺁﺯﺍﺩﻯ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺁ ﻧﻜﻪ ﭘﻨﻬﺎﻥ ﺑﻮﺩ ﺁﻣﺪﻩ ﻭ ﺧﻮﺏ ﺁﻣﺪﻩ؛ ﺑﺮ ﻳﻚ ﺩﺳﺘﺶ ﺁﺏ‬ ‫ﺯﻧﺪﮔﺎﻧﻰ ﻭ ﺑﺮ ﺩﺳﺖ ﺩﻳﮕﺮ ﻓﺮﻣﺎﻥ ﺁﺯﺍﺩﻯ‪ «.‬ﺩﺭ ﺍﻳ ﻨﺠﺎ ﺁﺯﺍﺩﻯ ﺭﺍ ﻳﻜﻰ ﺍﺯ ﺩﻭ ﻫﺪﻳﻪ ء ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺑﻪ ﻧﻮﻉ‬ ‫ﺍﻧﺴﺎﻥ ﺩﺭ ﺍ ﻳﻦ ﻇﻬﻮﺭ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﻧﺪﺍﻯ ﺁﺯﺍﺩ ﻳﺨﻮﺍﻫﻰ ﺩﺭﺍﺑﻌﺎﺩﺧﺎﺹ ﺍﺟﺘﻤﺎﻋ ﻰ ﻭﺳﻴ ﺎﺳﻰ ﺁﻥ ﻣﺪﺗﻬﺎ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ‬ ‫ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻠﻨﺪ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻣﺨﺼﻮﺻﴼ ﺩﺭ ﺍﻧﻘﻼﺏ ﻛﺒﻴﺮ ﻓﺮﺍﻧﺴﻪ ﺑﻪ ﻭﻗﻮﻉ ﭘﻴ ﻮﺳﺘﻪ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﺁﺯﺍﺩﻯ ﻭﺍﻗﻌ ﻰ‬ ‫ﻫﺮﮔﺰ ﺗﺤﻘﻖ ﻧﻴ ﺎﻓﺘﻪ ﺑﻮﺩ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺩﻭ ﻃﺮﻳﻖ ﺑﻪ ﺗﺤﻘﻖ ﺍﻳﻦ ﺧﻮﺍﺳﺘﮥ ﺑﺮ ﺣﻖ ﺍﻧﺴﺎﻧﻬﺎ ﻛﻤﻚ ﻛﺮﺩﻩ ﻭﻣ ﻰ‬


‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ‬

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‫ﻧﻤﺎﻳﺪﺗﺎﺩﺭﺁﻳﻨﺪﻩ ﺁﺯﺍﺩﻯ ﺣﻘﻴﻘﻰ ِﻣﻌﻨﻮﻯ— ﺍﻧﺴﺎﻧﻰ ﻣﺘﺤﻘﻖ ﮔﺮﺩﺩ‪.‬ﻃﺮ ﻳ ﻖ ﺍﻭﻝ ﻧﺎﺑﻮﺩﻯ ﺍﻣﭙﺮﺍﺗﻮﺭﻳ ﻬﺎ ﻯ‬ ‫ﺑﺰﺭﮒ‪ ،‬ﺍﺯ ﺑ ﻴﻦ ﺭﻓﺘﻦ ﺍﺳﺘﻌﻤﺎﺭ‪ ،‬ﺍﺳﺘﻘﻼﻝ ﺗﺪﺭﻳ ﺠﻰ ﻣﻠﺘﻬﺎ ﻭﺣﺮﻛﺖ ﺑﻪ ﺳﻮﻯ ﺩﻣﻮﻛﺮﺍﺳ ﻰ‪ ،‬ﺑﻪ ﻭﺟﻮﺩ‬ ‫ﺁﻣﺪﻥ ﺳﻴ ﺴﺘﻤﻬﺎﻯ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺣﻘﻮﻕ ﺑﺸﺮ‪ ،‬ﻣﻰ ﺑﺎﺷﺪﻛﻪ ﻫﻤﮥﺁﻧﻬﺎ ﺑﻪ ﺗﺄﻳﻴﺪﺍﺕ ﺍﻟﻬﻰ ﺭﺍﻩ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ‬ ‫ﺳﻮﻯ ﺁﺯﺍﺩﻯ ﻫﻤﻮﺍﺭ ﻛﺮﺩﻩ ﻭﻣﻰ ﻧﻤﺎﻳ ﺪ؛ ﻃﺮ ﻳﻖ ﺩﻭﻡ ﺁﻧﻜﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﻇﻬﻮﺭﻯ ﺟﺪﻳ ﺪ‪ ،‬ﻛﻪ ﺭﻭﺣﻰ ﻣﻌﻨﻮ ﻯ‬ ‫ﺑﻪ ﺗﻼﺵ ﻫﺎﻯ ﻣﺸﺮﻭﻉ ﻭﺍﻧﺴﺎﻧﻰ ِﺑﺸﺮﺩﺭﺭﺍﻩ ﺁﺯﺍﺩﻯ ﺩﻣ ﻴﺪﻩ ﻭﺟﻨﺒﻪ ﻫﺎﻯ ﺑﺪﻳﻌﻰ ﺍﺯﻣﻔﻬﻮﻡ ﺁﺯﺍﺩﻯ ﺭﺍﺍﺭﺍﺋﻪ‬ ‫ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺭﺷﺪﻭﺗﻮﺳﻌﮥﺁﻥ ﻛﻤﻚ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯﺟﻤﻠﮥﺟﻨﺒﻪ ﻫﺎ ﻯ ﻣﺰﺑﻮﺭﻛﻪ ﺩﺭﺯﻳﺮﺑﻪ ﺁﻥ ﺧﻮﺍﻫ ﻴﻢ ﭘﺮﺩﺍﺧﺖ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺁﺯﺍﺩﻯ ﺗﻨﻬﺎ ﺑﻪ‬ ‫ﻣﻌﻨﺎﻯ ﻧﺒﻮﺩﻥ ﻳ ﺎﺑﺮﺩﺍﺷﺘﻦ ﻣﻮﺍﻧﻊ ﺑﻴﺮﻭﻧﻰ )ﻣﺎﻧﻨﺪ ﺩ ﻳﻜﺘﺎﺗﻮﺭﻯ ﻭﺍﺳﺘﻌﻤﺎﺭ ﻭ ﻇﻠﻢ( ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻋﻼﻭﻩ‬ ‫ﺑﺮﺁﻥ‪ ،‬ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﻳﺠﺎﺩ ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﺷﺮﺍﻳﻂ ﻭ ﻟﻮﺍﺯﻡ ﺗﻮﺃﻡ ﺑﻴﺮﻭﻧﻰ ﻭﺩﺭﻭﻧﻰ ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﺁﻥ ﻧﻴﺰﻣ ﻰ‬ ‫ﺑﺎﺷﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ ،‬ﺑﻌﻀﺄ ﺍ ﻳﻦ ﺷﺮﺍﻳﻂ ﻭ ﻟﻮﺍﺯﻡ‪ ،‬ﺍﺯ ﺧﻮﺩ ﺁﺯﺍﺩﻯ ﻧﻴﺰ ﻣﻬﻢ ﺗﺮﻣﻰ ﺑﺎﺷﻨﺪ‪ .‬ﺑﺎ ﺍ ﻳﻦ‬ ‫ﻭﺳﻌﺖ ﺩﻳ ﺪ‪ ،‬ﺑﺤﺚ ﺁﺯﺍﺩﻯ ﻓﻘﻂ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺩ ﻳﮕﺮﺍﻥ ﻭ ﻣﺤ ﻴﻂ ﺯ ﻳﺴﺖ ﻭ ﺟﺎﻣﻌﻪ ﻭ ﻗﺎﻧﻮﻥ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‬ ‫ﻣﻄﺮﺡ ﻧﻤﻰ ﮔﺮﺩﺩ‪ ،‬ﺑﻠﻜﻪ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﻭ ﺍﺳﺎﺳﻰ ﺗﺮ ﺍﺯ ﺁﻥ‪ ،‬ﺍﺯ ﻃﺮﻓﻰ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺩﺭﻭﻧﻰ ﺧﻮﺩ ﻓﺮﺩ ﺑﺎ ﺧﻮﺩ‬ ‫ﺍﻭ ﻭ ﻣﻴﺰﺍﻥ ﺷﻨﺎﺧﺖ ﺍﻭ ﻧﺴﺒﺖ ﺑﻪ ﺣﻘﻴﻘﺖ ﻭ ﻣﺎﻫﻴ ﺖ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ﻭ ﻧﻴ ﺎﺯﻫﺎﻯ ِﻣﻌﻨﻮ ﻯ— ﺍﻧﺴﺎﻧ ﻰ—‬ ‫ﻣﺎﺩﻯ ِﺧﻮﺩﺵ‪ ،‬ﻭﺍﺯﻃﺮﻓﻰ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﻭﺗﻌﺎﻣﻞ ﺍﻭ ﺑﺎ ﺧﺪﺍ ﺑﺮ ﺍﺳﺎﺱ ﺷﻨﺎﺧﺖ ﻭﻋﺸﻖ ﺍﻭ ﺑﻪ ﺧﺎﻟﻘﺶ‪،‬‬ ‫ﻣﻄﺮﺡ ﺷﺪﻩ‪ ،‬ﻣﻌﻨﻰ ﻭﻣﻔﻬﻮﻡ ﻣﻴﺎﺑﺪ‪.‬‬

‫ﺗﻌﺮﻳﻒ ﺁﺯﺍﺩﻯ ﺍﺯ ﻣﻨﻈﺮ ﺗﻤﺪﻥ ﻭ ﻓﺮﻫﻨﮓ ﻛﻨﻮﻧﻰ‬ ‫ﺑﺮﺍﻯ ﻣﻔﻬﻮﻡ ﺁﺯﺍﺩﻯ ﺑﻪ ﻣﺮﻭﺭﺯﻣﺎﻥ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭ ﻳﺦ ﺗﻌﺎﺭﻳﻒ ﻣﺘﻔﺎﻭﺗﻰ ﺍﺯﺟﻨﺒﻪ ﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ‬ ‫ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺮﻭﺯﻩ ﺍ ﻳﻦ ﻣﻔﻬﻮﻡ ﺑﻴﺸﺘﺮ ﺩﺭ ﺯﻣ ﻴﻨﮥ ﺣﻘﻮﻕ ﺑﺸﺮ ﺑﻪ ﻛﺎﺭ ﻣﻰ ﺭﻭﺩ‪ ،‬ﻳﻌﻨﻰ ﺁﺯﺍﺩﻳﻬﺎ ﺑﺨﺸ ﻰ‬ ‫ﺍﺯ ﺣﻘﻮﻕ ﻳﺎ ﺯﻳﺮ ﻣﺠﻤﻮﻋﮥ ﻋﺪﺍ ﻟﺘﻨﺪ ﻭ ﺩﺭ ﻋﻠﻢ ﺳ ﻴﺎﺳﺖ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ ﻣﻰ ﮔﻴﺮﻧﺪ‪.‬‬ ‫ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﺯﺍﺩﻯ ﺩﺭ ﻛﻠﻰ ﺗﺮﻳﻦ ﻣﻌﻨﺎﻯ ﺁﻥ ﺭﻫﺎ ﻳﻰ ﻭ ﺑﻰ ﻗﻴﺪ ﻭ ﺑﻨﺪﻯ ﺍﺳﺖ؛ ﻧﺒﻮﺩﻥ ﻣﻮﺍﻧﻊ‬ ‫ﺍﺳﺖ‪ .‬ﺑﻪ ﮔﻔﺘﮥ ﻫﺎﺑﺰ ﺁﺯﺍﺩﻩ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﺳﺖ ﻳﺎﺯﻳﺪﻥ ﺑﻪ ﻛﺎﺭﻫﺎ ﻳﻰ ﻛﻪ ﺗﻮﺍﻧﺎﻳﻰ ﻭ ﻓﻬﻢ ﺍﻧﺠﺎﻡ‬ ‫ﺩﺍﺩﻥ ﺁﻧﻬﺎ ﺭﺍ ﺩﺍﺭﺩ ﭼﻴﺰﻯ ﻣﺎﻧﻌﺶ ﻧﺒﺎﺷﺪ ﺗﺎ ﺍﻭ ﻛﺎﺭﻯ ﺭﺍ ﺑﻜﻨﺪ ﻛﻪ ﻣﻰ ﺧﻮﺍﻫﺪ‪ .‬ﺍﻳﻦ ﻧﻮﻉ ﺁﺯﺍﺩ ﻯ ﺭﺍ ﺁﻳﺰﺍ ﻳ ﺎ‬ ‫ﻣﺜﻼ ﻓﺮﺩﻯ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺍﺯ ﻛﺸﻮﺭﻯ ﺑﻪ ﻛﺸﻮﺭ ﺩ ﻳﮕﺮ‬ ‫ﺑﺮﻟﻴﻦ ﺁﺯﺍﺩﻯ ﻣﻨﻔﻰ ﻧﺎﻣﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻰ‬ ‫ً‬

‫ﺑﺮﻭﺩ‪ ،‬ﺍﮔﺮ ﺩﺭ ﺯﻧﺪﺍﻥ ﻧﺒﺎﺷﺪ‪ ،‬ﺍﮔﺮ ﺑﻪ ﺍﻭ ﭘﺎﺳﭙﻮﺭﺕ ﻭ ﻭﻳﺰﺍ ﺩﺍﺩﻩ ﺷﻮﺩ‪ ،‬ﺍﮔﺮ ﺧﺎﻧﻮﺍﺩﻩ ﺍﺵ ﺑﻪ ﺍﻭ ﺍﺟﺎﺯﮤ ﺍ ﻳﻦ‬ ‫ﻛﺎﺭ ﺭﺍ ﺑﺪﻫﻨﺪ‪ ،‬ﺍﮔﺮ ﺳﻨﺘﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﺎﻧﻊ ﺍﻭ ﻧﺸﻮﻧﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﻰ ﺗﻮﺍﻥ ﮔﻔﺖ ﺁﺯﺍﺩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ‬ ‫ﺍﻳﻦ ﺣﺪﺍﻗﻞ ﺁﺯﺍﺩﻯ ﺍﺳﺖ‪ .‬ﺁﺯﺍﺩﻯ ﻣﺜﺒﺖ ﺑﻪ ﮔﻔﺘﮥ ﺁﻳﺰﺍ ﻳﺎ ﺑﺮﻟ ﻴﻦ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻓﺮﺩ ﺧﻮﺩﺵ ﺗﻮﺍﻧﺎﻳﻰ ﺍﻧﺠﺎﻡ‬ ‫ﻛﺎﺭﻯ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻣﺜﺎﻝ ﻓﻮﻕ ﻓﺮﺩﻯ ﻛﻪ ﻣﻰ ﺧﻮﺍﻫﺪ ﺍﺯ ﻛﺸﻮﺭﻯ ﺑﻪ ﻛﺸﻮﺭ ﺩﻳﮕﺮ ﺑﺮﻭﺩ ﻭ ﻫﻴﭻ ﻛﺲ‬


‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

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‫ﻣﺜﻼ ﭘﻮﻝ ﻛﺎﻓﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺎﺯ ﻫﻢ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﻪ ﺧﻮﺍﺳﺘﮥ‬ ‫ﻭ ﻫﻴﭻ ﭼﻴﺰ ﻣﺎﻧﻊ ﺍﻭ ﻧﻴﺴﺖ ﺍﮔﺮ ﺧﻮﺩﺵ‬ ‫ً‬ ‫ﺧﻮﺩ ﺑﺮﺳﺪ ﻭ ﺍﺣﺴﺎﺱ ﺁﺯﺍﺩﻯ ﻧﻤ ﻰ ﻛﻨﺪ‪ .‬ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﭘﺎﻯ ﻧﻮﻉ ﺩﻳﮕﺮ ﻯ ﺍﺯ ﺣﻘﻮﻕ ﺑﻪ ﻣﻴ ﺎﻥ ﻣﻰ ﺁﻳﺪ‪.‬‬

‫ﺟﺎﻣﻌﻪ ﻛﺎﻓﻰ ﻧ ﻴ ﺴﺖ ﻛﻪ ﻣﺎﻧﻊ ﺍﻓﺮﺍﺩ ﻧﺸﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺑﻪ ﺁﻧﺎﻥ ﺗﻮﺍﻧﺎ ﻳﻰ ﻫﻢ ﺑﺪﻫﺪ )ﻳﻌﻨﻰ ﺍﻣﻜﺎﻥ‬ ‫ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﻭ ﺍﺷﺘﻐﺎﻝ ﻭ ﻏﻴﺮﻩ ﺭﺍ ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﻓﺮﺍﻫﻢ ﻛﻨﺪ(‪.‬‬ ‫ﺁﺯﺍﺩﻯ ﻣﻄﻠﻖ ﻫﺮﮔﺰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﻳ ﻌﻨﻰ ﻳ ﻚ ﻓﺮﺩ ﺍﻧﺴﺎﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﻪ ﻫﻤﮥ ﺧﻮﺍﺳﺘﻪ ﻫﺎ ﺑﺮﺳﺪ‪.‬‬ ‫ﻗﻮﺍﻧ ﻴﻦ ﻃﺒﻴﻌﺖ ﺁﺯﺍﺩﻯ ﺍﻭ ﺭﺍ ﻣﺤﺪﻭﺩ ﻣﻰ ﻛﻨﺪ؛ ﻧﻤ ﻰ ﺗﻮﺍﻧﺪ ﺗﺎ ﻫﺮ ﺍﺭﺗﻔﺎﻋ ﻰ ﺧﻮﺍﺳﺖ ﺑﺎﻻ ﺑﭙﺮﺩ ﻳﺎ ﺍﺯ ﻫﺮ‬ ‫ﻣﺴﺎﻓﺘﻰ ﻛﻪ ﺧﻮﺍﺳﺖ ﺑﺒﻴﻨﺪ ﻭ ﺑﺸﻨﻮﺩ‪ .‬ﺧﻮﺩ ﻓﺮﺩ ﻫﻢ ﺁﺯﺍﺩﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺣﻜﻢ ﻣﻨﻄﻖ ﻣﺤﺪﻭﺩ ﻣﻰ ﻛﻨﺪ؛‬ ‫ﻣﺜﻼ ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ ﻣﺘﻀﺎﺩﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﻧﺘﻮﺍﻧﺪ ﻫﻤﺰﻣﺎﻥ ﺑﻪ ﻫﻤﮥ ﺁﻧﻬﺎ ﺑﺮﺳﺪ ﻧﺎﭼﺎﺭ‬ ‫ً‬ ‫ﺍﺳﺖ ﻳﻜﻰ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ ﻭ ﺑﻘﻴﻪ ﺭﺍ ﻓﺪﺍﻯ ﺁﻥ ﻧﻤﺎﻳﺪ‪ .‬ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﺑﺎ ﻭﺿﻊ ﻗﻮﺍﻧ ﻴﻦ ﻭ ﻧﻈﺎﺭﺕ‬

‫ﺑﺮ ﺍﺟﺮﺍﻯ ﺁﻧﻬﺎ ﺁﺯﺍﺩﻯ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﺤﺪﻭﺩ ﻣﻰ ﻛﻨﺪ؛ ﻛﺴﻰ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺍﻣﻮﺍﻝ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺪﺯﺩﺩ ﻳﺎ ﺍﺯ‬ ‫ﭼﺮﺍﻍ ﻗﺮﻣﺰ ﻋﺒﻮﺭ ﻛﻨﺪ‪ ،‬ﺟﺎﻣﻌﻪ ﺟﻠﻮ ﻯ ﺍﻭ ﺭﺍ ﻣﻰ ﮔﻴﺮﺩ ﻳﺎ ﺑﻌﺪﴽ ﻣﺠﺎﺯﺍﺗﺶ ﻣﻰ ﻛﻨﺪ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﻃﻮﺭ ﻧﺒﺎﺷﺪ‬ ‫ﻫﺮﺝ ﻭ ﻣﺮﺝ ﺑﻪ ﻭﺟﻮﺩ ﻣ ﻰ ﺁﻳﺪ ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺧﻮﺩ ﺍﻓﺮﺍﺩ ﺁﺯﺍﺩﻳﻬﺎﻯ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺳﻠﺐ ﻛﻨﻨﺪ ﻭ ﻇﻠﻢ ﻭ‬ ‫ﺳﺘﻢ ﺭﻭﺍﺝ ﻳﺎﺑﺪ‪ .‬ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺍﻧﺪ ﺁﺯﺍﺩﻯ ﻫﺮ ﻓﺮﺩ ﺁﻧﺠﺎ ﺗﻤﺎﻡ ﻣ ﻰ ﺷﻮﺩ ﻛﻪ ﺁﺯﺍﺩﻯ ﺩ ﻳﮕﺮﻯ ﺷﺮﻭﻉ‬ ‫ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﮔﺮ ﻫﻤﮥ ﺍﻧﺴﺎﻧﻬﺎ ﺣﺪ ﺁﺯﺍﺩﻯ ﺧﻮﺩ ﺭﺍ ﻣ ﻰ ﺷﻨﺎﺧﺘﻨﺪ ﺩ ﻳﮕﺮ ﻧﻴ ﺎﺯ ﻯ ﺑﻪ ﻗﺎﻧﻮﻥ ﻭ ﻣﺠﺎﺯﺍﺕ ﻭ ﻏﻴﺮﻩ‬ ‫ﻧﺒﻮﺩ‪ ،‬ﺍﻣﺎ ﭼﻨ ﻴﻦ ﻧ ﻴﺴﺖ‪.‬‬ ‫ﺁﻧﭽﻪ ﺍﻣﺮﻭﺯﻩ ﻣﻮﺭﺩ ﻣﻨﺎﻗﺸﻪ ﺍﺳﺖ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺁ ﻳﺎ ﺁﺯﺍﺩﻯ ﺑﺎﻳﺪ ﻣﺤﺪﻭﺩ ﺑﺎﺷﺪ ﻳﺎ ﻣﻄﻠﻖ‪ ،‬ﺑﻠﻜﻪ‬ ‫ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺣﺪﻭﺩ ﺁﺯﺍﺩﻯ ﺭﺍ ﭼﻪ ﻛﺴﻰ ﺑﺎﻳﺪ ﻭﺿﻊ ﻛﻨﺪ ﻭ ﺍﻧﻮﺍﻉ ﻭ ﻣﻴﺰ ﺍﻥ ﺍﻳﻦ ﻣﺤﺪﻭﺩﻳﺘﻬﺎ ﭼﻪ ﺑﺎﻳ ﺪ‬ ‫ﺑﺎﺷﺪ‪ .‬ﺁ ﻳﺎ ﺣﺪﻭﺩ ﺁﺯﺍﺩﻯ ﺭﺍ ﺑﺎﻳﺪ ﺣﺎﻛﻢ ﺗﻌ ﻴﻴﻦ ﻛﻨﺪ ﻳﺎ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻣﺮﺩﻡ ﻳ ﺎ ﻋﻠﻤﺎﻯ ﺩﻳ ﻨﻰ ﻳ ﺎ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ؟‬ ‫ﻭ ﻫﺮﻳﻚ ﺍﺯ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺁﻳﺎ ﻣﻄﻠﻖ ﺍﻟﻌﻨﺎﻧﻨﺪ ﻳﺎ ﺧﻮﺩ ﺁﻧﻬﺎ ﺩﺭ ﻭﺿﻊ ﺍﻳﻦ ﺣﺪﻭﺩ ﺑﺎﻳﺪ ﻣﺤﺪﻭﺩﻳﺘﻬﺎﻳﻰ ﺩﺍﺷﺘﻪ‬ ‫ﺑﺎﺷﻨﺪ؟ ﺍﻳﻨﻬﺎ ﺳﺆﺍﻻﺗﻰ ﺍﺳﺖ ﻛﻪ ﭘﺎﺳﺨﮕﻮ ﻳﻰ ﺑﻪ ﺁﻧﻬﺎ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﻣﻰ ﺗﻮﺍﻧﺪ ﺑﻴﺸﺘﺮ ﻳﻦ ﺍﻫﻤﻴﺖ ﺭﺍ‬ ‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬

‫ﺁﺯﺍﺩﻯ ﺍﺯ ﻣﻨﻈﺮ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬ ‫ﺩﺭ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻣﻮﺿﻮﻉ ﺁﺯﺍﺩﻯ ﻧﺴﺒﺘﴼ ﺑﻪ ﺗﻔﺼ ﻴﻞ ﻣﻮﺭﺩ ﻧﻘﺪ ﻭ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺿﻤﻦ ﭘﺬﻳﺮﺵ ﺁﺯﺍﺩﻯ ﺩﺭ ﺑﻌﻀﻰ ﻣﻘﺎﻣﺎﺕ‪ ،‬ﻣﻀﺮﺍﺕ ﺁﺯﺍﺩﻯ ﺍﺭﻭﭘﺎ ﻳﻰ— ﻳﻌﻨﻰ ﺧﺮﻭﺝ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻥ ﺍﺯ‬ ‫ﺍﺩﺏ ﻭ ﻭﻗﺎﺭ ﻭ ﺍ ﻳﺠﺎﺩ ﻫﺮﺝ ﻭ ﻣﺮﺝ ﻭ ﺁﺷﻮﺏ ﺩﺭ ﺟﺎﻣﻌﻪ— ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﻬﺎ ﻳ ﺖ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺍﺯ ﺍﺣﻜﺎﻡ ﻭ ﺳﻨﻦ ﺍﻟﻬﻰ ﭘﻴﺮﻭﻯ ﻧﻤﺎﻳﺪ ﺗﺎ ﺑﻪ ﺁﺯﺍﺩﻯ ﺣﻘﻴﻘﻰ ﺑﺮﺳﺪ ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﭼﻨ ﻴﻦ ﺗﻮﺿ ﻴﺢ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ‪:‬‬


‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ‬

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‫ﺁﺯﺍﺩﻯ ﺳﻪ ﻗﺴﻢ ﺍﺳﺖ‪ :‬ﻳﻚ ﺁﺯﺍﺩﻯ ﺍﻟﻬﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺫﺍﺕ ﺑﺎﺭﻯ ﻣﺨﺼﻮﺹ ﺍﺳﺖ‬ ‫ﻭ ﺍﻭ ﺍﺳﺖ ﻣﺨﺘﺎﺭ ﻣﻄﻠﻖ‪ .‬ﻛﺴﻰ ﺍﻭ ﺭﺍ ﻣﺠﺒﻮﺭ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﻧﻤﻮﺩ ﺩﺭ ﻫﻴﭻ ﺷﺄﻧﻰ ﺍﺯ ﺷﺆﻭﻥ‪ .‬ﻳ ﻚ‬ ‫ﺁﺯﺍﺩﻯ ﺍﺭﻭﭘﺎﺋﻰ ﻫﺎﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻫﺮﭼﻪ ﻣﻰ ﺧﻮﺍﻫﺪ ﻣﻰ ﻛﻨﺪ ﺑﻪ ﺷﺮﻃﻰ ﻛﻪ ﺑﻪ ﺩﻳﮕﺮﻯ ﺿﺮﺭ‬ ‫ﻧﺮﺳﺎﻧﺪ‪ .‬ﺍﻳﻦ ﺣﺮ ﻳﺖ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻭ ﺍﻋﻈﻢ ﺩﺭﺟﮥ ﺁﻥ ﺩﺭ ﻋﺎﻟﻢ ﺣﻴﻮﺍﻥ‪ .‬ﺍﻳﻦ ﺷﺄﻥ ﺣﻴ ﻮﺍﻥ‬ ‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻃﻴ ﻮﺭ ﺭﺍ ﺑﺒﻴﻨﻴﺪ ﺑﻪ ﭼﻪ ﺁﺯﺍﺩﻯ ﺯﻧﺪﮔﺎﻧﻰ ﻣﻰ ﻧﻤﺎ ﻳﻨﺪ‪ .‬ﺍﻧﺴﺎﻥ ﻫﺮﭼﻪ ﺑﻜﻨﺪ ﺑﻪ ﻗﺪﺭ‬ ‫ﺣﻴﻮﺍﻥ ﺁﺯﺍﺩ ﻧﻤﻰ ﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﻧﻈﺎﻡ ﻣﺎﻧﻊ ﺁﺯﺍﺩﻯ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺁﺯﺍﺩﻯ ﺳﻮﻡ ﺩﺭ ﺗﺤﺖ ﺳﻨﻦ ﻭ‬ ‫ﺍﺣﻜﺎﻡ ﺍﻟﻬﻴﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺣﺮﻳﺖ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻛﻪ ﻗﻄﻊ ﻋﻼﻗﮥ ﻗﻠﺒﻰ ﺍﺯ ﺟﻤ ﻴﻊ ﺍﺷ ﻴﺎء‬ ‫ﻣﻰ ﻛﻨﺪ‪ .‬ﺍﺯ ﺟﻤ ﻴﻊ ﻣﺸﻘﺎﺕ ﻭ ﺍﺣﺰﺍﻥ ﺁﺳﻮﺩﻩ ﻣﻰ ﺷﻮﺩ‪ .‬ﻫﺮ ﻗﺪﺭ ﺍﻧﺴﺎﻥ ﻭﺟﺪﺍﻧﺶ ﺗﺮﻗﻰ ﻣﻰ ﻛﻨﺪ‪،‬‬ ‫ﻗﻠﺒﺶ ﺁﺯﺍﺩﺗﺮ ﻣﻰ ﺷﻮﺩ ﻭ ﺭﻭﺣﺶ ﻣﺴﺘﺒﺸﺮﺗﺮ‪...‬‬

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‫ﺗﻔﺎﻭﺕ ﻧﻮﻉ ﺩﻭﻡ ﻭ ﺳﻮﻡ ﺁﺯﺍﺩﻯ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﺯﺍﺩﻯ ﻧﻮﻉ ﺳﻮﻡ ﺍﻧﺴﺎﻥ ﻧﻪ ﺗﻨﻬﺎ ﺑﻪ‬ ‫ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩ ﻳﮕﺮ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺧﻮﺩﺵ ﻧﻴﺰ ﻧﺒﺎﻳﺪ ﺿﺮﺭ ﺑﺮﺳﺎﻧﺪ‪ .‬ﺑﺪ ﻳﻬﻰ ﺍﺳﺖ ﻛﻪ ﻫﻴﭻ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻠﻰ‬ ‫ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﻛﺎﺭ ﻯ ﺑﻜﻨﺪ ﻛﻪ ﺑﻪ ﺯ ﻳﺎﻥ ﺧﻮﺩﺵ ﺑﺎﺷﺪ ﺍﻣﺎ ﻫﻴﭻ ﺍﻧﺴﺎﻧﻰ ﻫﻢ ﻫﻤﻴﺸﻪ ﻧﻤﻰ ﺩﺍﻧﺪ ﻛﻪ ﭼﻪ ﭼ ﻴ ﺰ‬ ‫ﺑﻪ ﺳﻮﺩ ﻳﺎ ﺑﻪ ﺯﻳ ﺎﻥ ﺍﻭﺳﺖ‪ ،‬ﭼﻮﻥ ﺁﮔﺎﻫﻰ ﻭ ﺩﺍﻧﺶ ﺍﻧﺴﺎﻥ ﺑﻪ ﻃﻮﺭ ﻛﻠ ﻰ‪ ،‬ﻭ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﻃﻮﺭ ﺧﺎﺹ‪،‬‬ ‫ﻣﺤﺪﻭﺩ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺗﻨﻬﺎ ﺑﺎ ﭘﻴﺮﻭﻯ ﺍﺯ ﺗﻌﺎﻟ ﻴﻢ ﺍﻟﻬﻰ ﺍﺳﺖ ﻛﻪ ﻓﺮﺩ ﻣﻰ ﺗﻮﺍﻧﺪ ﻣﻄﻤﺌﻦ ﺑﺎﺷﺪ ﻛﺎﺭ ﻯ‬ ‫ﻧﻤﻰ ﻛﻨﺪ ﻛﻪ ﺑﻪ ﺯ ﻳ ﺎﻥ ﺍﻭ ﺗﻤﺎﻡ ﺷﻮﺩ‪.‬‬ ‫ﭘﺲ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺁﻧﭽﻪ ﺫﻛﺮ ﺷﺪ‪ ،‬ﺍﺯ ﻣﻨﻈﺮ ﺑ ﻬﺎﺋ ﻰ ﺁﻧﭽﻪ ﺑﺎﻳﺪ ﺁﺯﺍﺩﻯ ﺭﺍ ﻣﺤﺪﻭﺩ ﻛﻨﺪ ﺩﺭ ﺩﺭﺟﮥ‬ ‫ﺍﻭﻝ ﺍﺣﻜﺎﻡ ﻭ ﺳﻨﻦ ﺍﻟﻬﻰ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺗﺼﻤﻴﻢ ﮔﻴﺮﻯ ﺩﺭ ﻣﻮﺭﺩ ﺁﻧﭽﻪ ﺩﺭ ﻛﺘﺎﺏ ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﺑﺎﺷﺪ ﺑﻪ‬ ‫ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻣﻨﺘﺨﺐ ﻣﺮﺩﻡ ﺳﭙﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺑﺎ ﺗﺤﻘ ﻴﻖ ﻭ ﺗﻔﻜﺮ ﻭ ﻣﺸﻮﺭﺕ ﺑﻪ ﻭﺿﻊ ﻗﻮﺍﻧ ﻴﻦ ﻭ‬ ‫ﺗﺼﻤﻴﻢ ﮔﻴﺮﻯ ﺩﺭ ﺍﻣﻮﺭ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ ،‬ﻭ ﺁﻧﺎﻥ ﻣﺤﺪﻭﺩﻧﺪ ﺑﻪ ﺍﺣﻜﺎﻡ ﻭ ﺳﻨﻦ ﺍﻟﻬﻰ‪ ،‬ﻳﻌﻨ ﻰ ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﻫﻴ ﭻ‬ ‫ﺣﻜﻤﻰ ﺍﺯ ﺍﺣﻜﺎﻡ ﺍﻟﻬﻰ ﺭﺍ ﺑﻪ ﺩﻟﺨﻮﺍﻩ ﺧﻮﺩ ﺗﻐﻴﻴﺮ ﺩﻫﻨﺪ‪.‬‬ ‫ﻭ ﺍﻣﺎ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺩﺭ ﻗﺴﻤﺖ ﻗﺒﻞ ﺫﻛﺮ ﺷﺪ ﺩﺭ ﺑﺤﺚ ﺍﺯ ﺁﺯﺍﺩﻯ ﻣﻔﻬﻮﻡ ﺁﺯﺍﺩﻯ ﻣﺜﺒﺖ ﺍﻫﻤﻴﺖ‬ ‫ﺑﺴ ﻴﺎﺭﻯ ﺩﺍﺭﺩ‪ .‬ﺍﻳ ﻨﺠﺎﺳﺖ ﻛﻪ ﺩﻳ ﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺗﻮﺍﻥ ﺑﺨﺸﻴﺪﻥ ﺑﻪ ﺍﻧﺴﺎﻧﻬﺎ‪ ،‬ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ ﺍﺯ ﺁﺯﺍﺩ ﻯ‬ ‫ﻣﻨﻔﻰ ﺧﻮﺩ ﻧﻬﺎ ﻳﺖ ﺍﺳﺘﻔﺎﺩﻩ ﺭﺍ ﺑﺒﺮﻧﺪ‪ ،‬ﺑ ﻴﺸﺘﺮﻳﻦ ﺍﻫﻤ ﻴﺖ ﺭﺍ ﻗﺎﺋﻞ ﺍﺳﺖ‪ .‬ﺗﻌﺎﻟﻴﻢ ﺩ ﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻣﺎﻧﻨﺪ‬ ‫ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺍﺟﺒﺎﺭﻯ ﻭ ﻋﻤﻮﻣ ﻰ‪ ،‬ﺗﻌﺪ ﻳﻞ ﻣﻌﻴﺸﺖ‪ ،‬ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ‪ ،‬ﻣﺸﻮﺭﺕ‪ ،‬ﻭ‬ ‫ﺑﺴ ﻴﺎﺭﻯ ﺗﻌﺎﻟ ﻴﻢ ﻭ ﺭﺍﻫﻜﺎﺭﻫﺎﻯ ﺩ ﻳﮕﺮ ﺑﻪ ﺗﺤﻘﻖ ﺍ ﻳﻦ ﻫﺪﻑ ﻛﻤﻚ ﻣﻰ ﻧﻤﺎﻳ ﻨﺪ‪.‬‬ ‫ﺩﺭ ﻣﺠﻤﻮﻉ ﻣﻰ ﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺩ ﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﻪ ﺁﺯﺍﺩﻯ ﺍﻫﻤﻴﺖ ﺯ ﻳﺎﺩ ﻯ ﻣﻰ ﺩﻫﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ‬ ‫ﺭﺷﺪ ﻭ ﺗﻜﺎﻣﻞ ﻓﺮﺩ ﻭ ﺟﺎﻣﻌﻪ ﺿﺮﻭﺭﻯ ﻣﻰ ﺩﺍﻧﺪ ﻭ ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﺁﻥ ﺗﻼﺵ ﻣﻰ ﻛﻨﺪ‪ ،‬ﺍﻣﺎ ﺁﺯﺍﺩﻯ ﺗﻨﻬﺎ ﺁﺭﻣﺎﻥ‬ ‫ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻧ ﻴﺴﺖ‪ ،‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩ ﻳﮕﺮ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻳﻚ ﻧﻬﻀﺖ ﺁﺯﺍﺩ ﻳﺨﻮﺍﻫﺎﻧﻪ ﻧ ﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺩﻳ ﻨ ﻰ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺍﻟﻬﻰ ﺍﺳﺖ ﻛﻪ ﻫﺪﻑ ﺍﺻﻠﻰ ﺁﻥ ﺗﻜﺎﻣﻞ ﻭ ﺳﻌﺎﺩﺕ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻥ ﻭ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻭ ﺟﺎﻣﻌﮥ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﻫﻤﮥ‬ ‫ﺟﻮﺍﻧﺐ ﻭ ﺑﻪ ﻃﻮﺭ ﻛﻠﻰ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺩﺭ ﻛﻨﺎﺭ ﺁﺯﺍﺩﻯ ﺁﺭﻣﺎﻧﻬﺎﻯ ﺑﺴﻴ ﺎﺭ ﻣﻬﻢ ﺩﻳﮕﺮﻯ ﭼﻮﻥ‬ ‫ﻋﺪﺍﻟﺖ‪ ،‬ﻭﺣﺪﺕ‪ ،‬ﻭ ﻓﻀﺎﺋﻞ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺧﻼﻗﻰ ﺭﺍ ﻣﻄﺮﺡ ﻣﻰ ﻛﻨﺪ ﻭ ﻣﻰ ﻛﻮﺷﺪ ﺗﺎ ﺗﻌﺎﺩﻝ ﻣﻴﺎﻥ ﺍ ﻳﻦ‬ ‫ﺍﻫﺪﺍﻑ ﻋﺎﻟﻰ ﺭﺍ ﻣﺤﻘﻖ ﺳﺎﺯﺩ ‪.‬‬

‫ﺍﻧﻮﺍﻉ ﺁﺯﺍﺩﻯ‬ ‫ﺁﺯﺍﺩﻯ ﺍﻗﺘﺼﺎﺩﻯ ‪ :‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﺯﺍﺩﻯ ﺍﻗﺘﺼﺎﺩﻯ ﻋﺪﻡ ﺩﺧﺎﻟﺖ ﺩﻭﻟﺖ ﺩﺭ ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺍﻗﺘﺼﺎﺩ ﻯ‬ ‫ﺍﻓﺮﺍﺩ ﺍﺳﺖ‪ .‬ﺑﺮ ﺧﻼﻑ ﺳﻮﺳﻴﺎﻟ ﻴﺴﺘﻬﺎ ﻛﻪ ﻣﻌﺘﻘﺪ ﺑﻪ ﻟﺰﻭﻡ ﻣﺪﺍﺧﻠﮥ ﺑﺴﻴ ﺎﺭ ﺯﻳ ﺎﺩ ﺩﻭﻟﺖ ﺩﺭ ﺍﻣﻮﺭ ﺍﻗﺘﺼﺎﺩ ﻯ‬ ‫ﻫﺴﺘﻨﺪ‪ ،‬ﻓﻴﺰﻳﻮﻛﺮﺍﺗﻬﺎ ﻭ ﺍﻗﺘﺼﺎﺩﺩﺍﻧﺎﻥ ﻛﻼﺳﻴﻚ ﺗﺼﻮﺭ ﻣﻰ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﮔﺮ ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺍﻗﺘﺼﺎﺩﻯ ﺁﺯﺍﺩ ﺑﺎﺷﺪ‬ ‫ﻣﺜﻼ ﺑﺮ ﺍﺳﺎﺱ ﻗﺎﻧﻮﻥ ﻋﺮﺿﻪ ﻭ ﺗﻘﺎﺿﺎ ﺍﺭﺯﺍﻧﺘﺮ ﻳﻦ ﻭ ﻣﺮﻏﻮﺑﺘﺮﻳﻦ‬ ‫ﺑﻬﺘﺮﻳﻦ ﻧﺘﻴﺠﮥ ﻣﻤﻜﻦ ﺣﺎﺻﻞ ﻣﻰ ﺷﻮﺩ‪،‬‬ ‫ً‬ ‫ﻛﺎﻻﻫﺎ ﺩﺭ ﺍﺧﺘﻴ ﺎﺭ ﻣﺼﺮﻑ ﻛﻨﻨﺪﮔﺎﻥ ﻗﺮﺍﺭ ﻣﻰ ﮔﻴﺮﺩ‪ .‬ﺍﻣﺎ ﺗﺠﺮﺑﻪ ﻧﺸﺎﻥ ﺩﺍﺩ ﻛﻪ ﭼﻨﻴﻦ ﻧ ﻴﺴﺖ ﻭ ﻣﺸﻜﻼﺕ‬

‫ﻓﺮﺍﻭﺍﻥ ﺍﻗﺘﺼﺎﺩﻯ ﻣﺜﻞ ﺑﺤﺮﺍﻧﻬﺎﻯ ﺍﻗﺘﺼﺎﺩﻯ ﻣﺴﺘﻠﺰﻡ ﺣﺪﻭﺩﻯ ﺍﺯ ﺩﺧﺎﻟﺖ ﺩﻭﻟﺖ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﺑﻬﺎﺋ ﻰ‪ ،‬ﺁﺯﺍﺩﻯ ﺍﻗﺘﺼﺎﺩﻯ ﺗﺎ ﺣﺪﻭﺩ ﺯﻳﺎﺩﻯ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﺍﺳﺖ‪ .‬ﺍﮔﺮﭼﻪ ﻳﻜﻰ ﺍﺯ‬ ‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺩ ﻳ ﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺗﻌﺪﻳﻞ ﻣﻌﻴﺸﺖ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻰ ﻛﻪ ﻧﻪ ﺛﺮﻭﺕ ﺯ ﻳﺎﺩ ﻣﻘﺒﻮﻝ ﺍﺳﺖ ﻭ‬ ‫ﻧﻪ ﻓﻘﺮ ﺯ ﻳﺎﺩ‪ ،‬ﺑﺮﺍ ﻯ ﺗﺤﻘﻖ ﺍﻳﻦ ﻫﺪﻑ‪ ،‬ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺩﺭ ﺩﺭﺟﮥ ﺍﻭﻝ ﺍﺯ ﺍﻓﺮﺍﺩ ﺛﺮﻭﺗﻤﻨﺪ ﻣﻰ ﺧﻮﺍﻫﺪ ﻛﻪ‬ ‫ﺑﻪ ﻣﻴﻞ ﺧﻮﺩ‪ ،‬ﻧﻪ ﺑﻪ ﺍﺟﺒﺎﺭ‪ ،‬ﺑﺨﺸ ﻰ ﺍﺯ ﺛﺮﻭﺕ ﺧﻮﻳ ﺶ ﺭﺍ ﺑﻪ ﺭﻓﺎﻩ ﻋﻤﻮﻡ ﻭ ﺭﻓﻊ ﺍﺣﺘﻴ ﺎﺟﺎﺕ ﻧﻴﺎﺯﻣﻨﺪﺍﻥ‬ ‫ﺍﺧﺘﺼﺎﺹ ﺩﻫﻨﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺷﺮﺍ ﻳﻊ ﺍﻟﻬﻴﻪ ﻣﻘﻨﻦ ﻭ ﻣﻘﺮﺭ ﻛﻪ ﺍﻫﻞ‬ ‫ﺛﺮﻭﺕ ﻣﺤﺾ ﺍﻋﺎﺷﮥ ﻓﻘﺮﺍ ﻭ ﺩﺳﺘﮕﻴ ﺮﻯ ﺿﻌﻔﺎ ﻫﺮ ﺳﺎﻟﻰ ﻣﺒﻠﻐﻰ ﺍﺯ ﻣﺎﻝ ﺧﻮ ﻳﺶ ﺭﺍ ﺑﺎﻳﺪ ﺍﻧﻔﺎﻕ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ﺍﻳﻦ ﺍﺯ ﺍﺳﺎﺱ ﺷﺮﻳﻌﺖ ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﻭ ﺑﺮ ﺟﻤﻴﻊ ﻓﺮﺽ ﻋﻴﻦ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺑﻪ‬ ‫ﺣﺴﺐ ﻇﺎﻫﺮ ﺍﻧﺴﺎﻥ ﺍﺯ ﻃﺮﻑ ﺣﻜﻮﻣﺖ ﻣﺠﺒﻮﺭ ﻧ ﻴﺴﺖ ﻭ ﻣﺤﻜﻮﻡ ﻧﻪ ﺑﻠﻜﻪ ﺑﻪ ﺻﺮﺍﻓﺖ ﻃﺒﻊ ﻭ ﻃ ﻴ ﺐ‬ ‫ﺧﺎﻃﺮ ﺩﺭ ﻧﻬﺎﻳﺖ ﺭﻭﺡ ﻭ ﺭﻳ ﺤﺎﻥ ﺍﻧﻔﺎﻕ ﺑﺮ ﻓﻘﺮﺍ ﻣﻰ ﻧﻤﺎﻳﺪ ﺑﺴﻴ ﺎﺭ ﻣﺤﺒﻮﺏ ﻭ ﻣﺮﻏﻮﺏ ﻭ ﺷﻴﺮ ﻳﻦ ﺍﺳﺖ ﻭ‬ ‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻋﻤﺎﻝ ﻣﺒﺮﻭﺭﻩ ﻛﻪ ﺩﺭ ﻛﺘﺐ ﻭ ﺍﻟﻮﺍﺡ ﺍﻟﻬﻰ ﻣﺬﻛﻮﺭ ﺍﻳﻨﺴﺖ ‪«.‬‬

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‫ﺍﻣﺎ ﺑﻪ ﻫﻤﻴﻦ ﻧﻤﻰ ﺗﻮﺍﻥ ﺍﻛﺘﻔﺎ ﻛﺮﺩ ﻭ ﻭﺟﻮﺩ ﻗﻮﺍﻧﻴ ﻨﻰ ﻛﻪ ﺍﻳﻦ ﺍﻋﺘﺪﺍﻝ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﻧﺪ ﻭ ﺍﺯ‬ ‫ﻓﺎﺻﻠﮥ ﺑﻴﺶ ﺍﺯ ﺣﺪ ﻣﻴ ﺎﻥ ﺳﻄﺢ ﺯﻧﺪﮔﻰ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻭ ﻓﻘﺮﺍ ﺑﻜﺎﻫﻨﺪ ﻧﻴﺰ ﺿﺮﻭﺭﻯ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ ‪» :‬ﺍﻋﺘﺪﺍﻝ ﺍ ﻳﻦ ﺍﺳﺖ ﻛﻪ ﻗﻮﺍﻧﻴﻦ ﻭ ﻧﻈﺎﻣﺎﺗﻰ ﻭﺿﻊ ﺷﻮﺩ ﻛﻪ ﻣﺎﻧﻊ‬ ‫ﺛﺮﻭﺕ ﻣﻔﺮﻁ ﺑﻰ ﻟﺰﻭﻡ ﺑﻌﻀﻰ ﻧﻔﻮﺱ ﺷﻮﺩ ﻭ ﺩﺍﻓﻊ ﺍﺣﺘ ﻴ ﺎﺝ ﺿﺮﻭﺭﻳﻪ ﺟﻤﻬﻮﺭ ﮔﺮﺩﺩ‪«.‬‬

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‫ﺍﺯ ﺟﻤﻠﻪ ﺑﻪ ﺳﻬ ﻴﻢ‬

‫ﺷﺪﻥ ﻛﺎﺭﮔﺮﺍﻥ ﺩﺭ ﺳﻬﺎﻡ ﻳﺎ ﺳﻮﺩ ﻛﺎﺭﺧﺎﻧﻪ ﻫﺎ‪ ،‬ﺑﻴﻤﻪ‪ ،‬ﻳ ﺎ ﺍﻓﺰﺍﻳﺶ ﺩﺳﺘﻤﺰﺩ ﺑﻪ ﺣﺪﻯ ﻛﻪ ﭘﺲ ﺍﻧﺪﺍﺯ ﻣﻤﻜﻦ‬ ‫ﮔﺮﺩﺩ‪ ،‬ﺍﺷﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪.‬‬


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‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ‬ ‫ﺁﺯﺍﺩﻯ ﺳ ﻴﺎﺳﻰ‪ :‬ﺁﺯﺍﺩﻯ ﺳﻴ ﺎﺳﻰ ﻳﻌﻨ ﻰ ﺍﻳﻨﻜﻪ ﻣﺮﺩﻡ ﺗﺎﺑﻊ ﺣﻜﻮﻣﺖ ﺧﻮﺩﻛﺎﻣﻪ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ‬

‫ﺯﻧﺪﮔﻰ ﺧﺼﻮﺻ ﻰ ﺧﻮﺩ ﻣﻮﺭﺩ ﺣﻤﺎ ﻳﺖ ﻗﺎﻧﻮﻥ ﻗﺮﺍﺭ ﻣﻰ ﮔﻴﺮﻧﺪ ﻭ ﺩﺭ ﺍﻣﻮﺭ ﻋﻤﻮﻣﻰ ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﻗﻮﮤ ﻣﺠﺮﻳ ﻪ‬ ‫ﺭﺍ ﺗﻮﺳﻂ ﻗﻮﮤ ﻣﻘﻨﻨﻪ ﺍﻯ ﻛﻪ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﻛﻨﻨﺪ ﻛﻨﺘﺮﻝ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍ ﻳﻦ ﺁﺯﺍﺩﻯ ﻧﻴﺰ ﺗﺎ ﺣﺪ‬ ‫ﺯﻳﺎﺩﻯ ﺗﺄﻣﻴﻦ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺷﻜﻠ ﻰ ﺍﺯ ﺩﻣﻮﻛﺮﺍﺳﻰ ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭﻗﺴﻤﺖ »ﺭﻭﺵ‬ ‫ﺍﺩﺍﺭﮤﺟﺎﻣﻌﮥﺑﻬﺎﺋ ﻰ« ﺧﻮﺍﻫﺪﺁﻣﺪ‪ ،‬ﺩﺭ ﺟﻬﺎﻥ ﺑﻰ ﺳﺎﺑﻘﻪ ﺍﺳﺖ‪ .‬ﺗﻤﺎﻡ ﻣﺴﺆﻭﻻﻥ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﻪ )ﺍﻋﻀﺎء‬ ‫ﺑﻴﻮﺕ ﻋﺪﻝ ﻣﺤﻠﻰ ﻭ ﻣﻠﻰ ﻭ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ( ﺗﻮﺳﻂ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺍﻧﺘﺨﺎﺏ ﺁﻧﺎﻥ ﻧﻴﺰ ﺑﺎ‬ ‫ﺭﺃﻯ ﻣﺨﻔ ﻰ‪ ،‬ﺑﺪﻭﻥ ﻭﺟﻮﺩ ﺍﺣﺰﺍﺏ ﻭﻛﺎﻧﺪﻳ ﺪﺍﺗﻮﺭﻯ ﻭ ﻓﻘﻂ ﺑﺎ ﻣﻼﻛﻬﺎﻯ ﺳﻠﻴﻢ ﻭ ﻣﺆﻣﻦ ﻭ ﻓﻌﺎﻝ ﺑﻮﺩﻥ‪،‬‬ ‫ﻓﻌﻼ ﻳﻜﺴﺎﻝ ﺑﺮﺍﻯ ﺳﻄﻮﺡ ﻣﺤﻠﻰ ﻭ ﻣﻠﻰ ﻭ ﭘﻨﺞ ﺳﺎﻝ ﺩﺭ ﺳﻈﺢ ﺑﻴﻦ ﺍﻟﻤﻠﻠ ﻰ (‬ ‫ﺑﺮﺍﻯ ﻣﺪﺗﻰ ﻣﺤﺪﻭﺩ ) ً‬ ‫ﺍﻧﺠﺎﻡ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﻓﺮﺍﺩﻯ ﻛﻪ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﺷﻮﻧﺪ ﻣﻮﻇﻔﻨﺪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺑﺎ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﻣﺸﻮﺭﺕ ﻛﻨﻨﺪ ﻭ ﺑﻪ‬

‫ﺍﻳﻦ ﻣﻨﻈﻮﺭﺍﺟﺘﻤﺎﻋﺎﺕ ﻣﻨﻈﻤﻰ ﺑﻪ ﻧﺎﻡ »ﺿ ﻴﺎﻓﺘﻬﺎﻯ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ« ﻛﻪ ﺗﻮﺳﻂ ﺧﻮﺩﺑﻨﻴ ﺎﻧﮕﺬﺍﺭﺍ ﻳﻦ ﺁﺋﻴﻦ‬ ‫ﺗﺸﺮﻳﻊ ﺷﺪﻩ‪ ،‬ﻣﺤﻞ ﺍﺭﺍﺋﮥ ﭘﻴﺸﻨﻬﺎﺩﻫﺎﻯ ﺍﻓﺮﺍﺩ ﻭ ﺍﺭﺍﺋﮥ ﮔﺰﺍﺭﺷﻬﺎﻯ ﺑﻴﻮﺕ ﻋﺪﻝ ﻣﻰ ﺑﺎﺷﺪ‪.‬‬ ‫ﺍﻣﺎ ﺍﻳﻦ ﺁﺯﺍﺩﻯ ﺳ ﻴﺎﺳﻰ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺍﻧﻮﺍﻉ ﺩﻳﮕﺮ ﺁﺯﺍﺩﻯ ﻣﺤﺪﻭﺩ ﻳﺘﻬﺎﻯ ﺧﺎﺹ ﺧﻮﺩﺵ ﺭﺍ ﺩﺍﺭﺩ ‪.‬‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﻧﻈﺮﺑﻪ ﻛ ﻴﻔﻴ ﺖ ﻣﻌﻨﻮﻯ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺑﻬﺎﺋﻰ ﻋﻼﻭﻩ ﺑﺮﺟﻨﺒﻪ ﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺍﺩﺍﺭﻯ‬ ‫ﻭﺣﻘﻮﻗﻰ ﺁﻥ‪ ،‬ﻭ ﻧ ﻴﺰ ﺑﻪ ﻋﻠﺖ ﻋﺎﺭﻯ ﺑﻮﺩﻥ ﻧﺤﻮﮤ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺑﻬﺎﺋﻰ ﺍﺯﺭﻭﺵ ﻫﺎﻯ ﻧﺎﺳﺎﻟﻢ ﺳﻴ ﺎﺳﻰ‪ ،‬ﺩﺭ‬ ‫ﻋﻴﻦ ﺣﺎﻝ ﻛﻪ ﻣﻮﻇﻒ ﺍﺳﺖ ﺑﻪ ﻫﻤﮥ ﭘﻴﺸﻨﻬﺎﺩﻫﺎ ﺗﻮﺟﻪ ﻛﺎﻓﻰ ﻭ ﻣﻨﺼﻔﺎﻧﻪ ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ‪ ،‬ﺩﺭﻧﻬﺎ ﻳﺖ ﻃﺒﻖ‬ ‫ﺍﺧﺘﻴ ﺎﺭﻣﺸﺮﻭﻋﻰ ﻛﻪ ﺧﻮﺩﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭﻛﺘﺎﺏ ﺁﺳﻤﺎﻧ ﻴﺸﺎﻥ ﺑﻪ ﺁﻥ ﺑﺨﺸﻴﺪﻩ ﺍﻧﺪ‪ ،‬ﻃﺒﻖ ﺗﻌﺎﻟ ﻴﻢ‬ ‫ﻭﺍﺣﻜﺎﻡ ﺑﻬﺎﺋﻰ ﻭﻧﻴ ﺰﺑﺮﺍﺳﺎﺱ ﻧﺪﺍ ﻯ ﻭﺟﺪﺍﻥ ﻣﻌﻨﻮﻯ ﺧﻮ ﻳ ﺶ‪ -‬ﻭﻧﻪ ﺗﻤﺎ ﻳﻼﺕ ﻧﻔﺴﺎﻧ ﻰ_ ﺗﺼﻤﻴﻢ ﮔﻴﺮ ﻯ‬ ‫ﻣﻰ ﻛﻨﻨﺪ ﻭﺩﺭﻧﺘﻴﺠﻪ ﻣﻮﻇﻒ ﺑﻪ ﺍﻋﻤﺎﻝ ﻧﻈﺮﺍﺕ ﻭﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ ﻣﺘﻔﺎﻭﺕ ﻭﺑﻌﻀﺄﻣﺘﻨﺎﻗﺾ ﺍﻳﻦ ﻭ ﺁﻥ‬ ‫ﻧﻴ ﺴﺘﻨﺪ‪ ،‬ﻭ ﺍﻓﺮﺍﺩ ﻧﻴﺰ ﻣﻮﻇﻔﻨﺪ‪ ،‬ﻫﻢ ﺑﻪ ﺧﺎﻃﺮ ﻋﺸﻖ ﺑﻪ ﺧﺪﺍﻭﻫﻢ ﺭﻋﺎﻳﺖ ﺣﺮﻣﺖ ﻧﻈﺎﻣﻰ ﺍﻟﻬ ﻰ‪ -‬ﺍﻧﺴﺎﻧ ﻰ‬ ‫ﻛﻪ ﺧﻮﺩ ﺁﻥ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﺍﻧﺪ ﻭ ﻫﻢ ﺑﺮﺍﻯ ﺍﺣﺘﺮﺍﻡ ﺑﻪ ﺁﺭﺍءﺧﻮﺩ ﻭﻫﻢ ﺑﻪ ﺟﻬﺖ ﺣﻔﻆ ﻭﺣﺪﺕ ﻭﻣﺤﺒﺖ‬ ‫ﺟﺎﻣﻌﮥ ﺟﻬﺎﻧ ﻰ‪ ،‬ﺍﺯ ﻧﺘﺎﻳﺞ ﺗﺼﻤﻴﻤﺎﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‪ ،‬ﺍﻃﺎﻋﺖ ﻛﻨﻨﺪ‪.‬ﺍﻣﺎ ﺑﺎ ﺍﻳﻦ ﻫﻤﻪ ﭼﻮﻥ ﺩﺭﺟﺎﺕ ﺍﻳﻤﺎﻥ‬ ‫ﻭ ﺍﺩﺭﺍﻙ ﻭﺷﻨﺎﺧﺖ ﺍﻧﺴﺎﻥ ﻫﺎ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻪ ﺍﻓﺮﺍﺩﺍﺟﺎﺯﻩ ﻭﺣﻖ ﺍﺳﺘ ﻴﻨﺎﻑ‬ ‫ﺍﻋﻄﺎﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺗﺎ ﺳﻄﺢ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻫﻢ ﻣﻰ ﺗﻮﺍﻧﺪ ﺍﺩﺍﻣﻪ ﭘﻴﺪﺍ ﻛﻨﺪ‪ ،‬ﺍﻣﺎ ﺑﺎﻳﺪ ﻧﺘﻴﺠﮥ ﻧﻬﺎﺋ ﻰ‬ ‫ﺭﺍ ﻫﺮﭼﻪ ﺑﺎﺷﺪ ﺑﭙﺬﻳﺮﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﻋﻤﻞ ﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﻧﻈﺮ ﺑﻪ ﺍﻫﻤﻴﺖ ﻭﺣﺪﺕ ﺍﺯ ﻣﻨﻈﺮ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪.‬‬

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‫ﺁﺯﺍﺩﻳﻬﺎﻯ ﻣﺪﻧﻰ‪ :‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﺯﺍﺩﻳﻬﺎﻯ ﻣﺪﻧﻰ ﺁﻥ ﻧﻮﻉ ﺁﺯﺍﺩﻳﻬﺎﻯ ﺷﺨﺼﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳﺖ‬ ‫ﻛﻪ ﺍﺯ ﻣﻨﺎﺳﺒﺎﺕ ﻣﺪﻧﻰ ﺍﻓﺮﺍﺩ ﻧﺎﺷﻰ ﻣﻰ ﺷﻮﺩ ﻭ ﻗﺎﻧﻮﻥ‪ ،‬ﺟﺰ ﺩﺭ ﻣﻮﺍﺭﺩ ﻣﺼﻠﺤﺖ ﻋﻤﻮﻣ ﻰ‪ ،‬ﺁﻥ ﺭﺍ ﺗﻀﻤ ﻴﻦ‬ ‫ﻣﻰ ﻛﻨﺪ‪ .‬ﻣﻬﻤﺘﺮﻳ ﻦ ﺁﻧﻬﺎ ﺁﺯﺍﺩﻯ ﺍﻧﺪﻳﺸﻪ ﻭ ﻣﺬﻫﺐ ﻭ ﻭﺟﺪﺍﻥ ﺍﺳﺖ‪ ،‬ﻫﻤﭽﻨ ﻴﻦ ﺁﺯﺍﺩﻯ ﺑ ﻴ ﺎﻥ‪ ،‬ﺁﺯﺍﺩ ﻯ‬ ‫ﻛﺴﺐ ﺍﻃﻼﻋﺎﺕ‪ ،‬ﺁﺯﺍﺩﻯ ﺍﻧﺘﺨﺎﺏ ﻣﺤﻞ ﺳﻜﻮﻧﺖ‪ ،‬ﺁﺯﺍﺩﻯ ﺍﻧﺘﺨﺎﺏ ﺷﻐﻞ ﻭ ﻣﺎﻧﻨﺪ ﺁﻧﻬﺎ‪ .‬ﺩﺭ ﺩﻳﺎﻧﺖ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺑﻬﺎﺋﻰ ﻫﻤﮥ ﺍﻳﻦ ﺁﺯﺍﺩﻳﻬﺎﻯ ﻣﺪﻧﻰ ﻣﻮﺭﺩ ﺗﺄﻛﻴﺪ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺩﻭ ﻣﻮﺭﺩ ﻛﻪ ﺍﻫﻤﻴﺖ ﺑﻴﺸﺘﺮﻯ‬ ‫ﺩﺍﺭﺩ ﻣﻰ ﭘﺮﺩﺍﺯﻳﻢ ‪.‬‬

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‫ﺁﺯﺍﺩﻯ ﺍﻧﺪﻳﺸﻪ‪ ،‬ﻭﺟﺪﺍﻥ ﻭ ﺩﻳﻦ‪ :‬ﻣﺎﺩﮤ ‪ ۱۸‬ﺍﻋﻼﻣﻴﮥ ﺟﻬﺎﻧﻰ ﺣﻘﻮﻕ ﺑﺸﺮ ﻣﻰ ﮔﻮﻳﺪ ‪:‬‬ ‫» ﻫﺮﺷﺨﺼﻰ ﺣﻖ ﺩﺍﺭﺩ ﺍﺯ ﺁﺯﺍﺩﻯ ﺍﻧﺪﻳﺸﻪ‪ ،‬ﻭﺟﺪﺍﻥ ﻭ ﺩ ﻳﻦ ﺑﻬﺮﻩ ﻣﻨﺪ ﺷﻮﺩ‪ :‬ﺍﻳﻦ ﺣﻖ ﻣﺴﺘﻠﺰﻡ ﺁﺯﺍﺩﻯ ﺗﻐﻴﻴ ﺮ‬ ‫ﺩﻳﻦ ﻳﺎ ﺍﻋﺘﻘﺎﺩ ﻭ ﻫﻤﭽﻨ ﻴﻦ ﺁﺯﺍﺩﻯ ﺍﻇﻬﺎﺭ ﺩﻳﻦ ﻳﺎ ﺍﻋﺘﻘﺎﺩ‪ ،‬ﺩﺭ ﻗﺎﻟﺐ ﺁﻣﻮﺯﺵ ﺩﻳﻨ ﻰ‪ ،‬ﻋﺒﺎﺩﺗﻬﺎ‪ ،‬ﻭ ﺍﺟﺮﺍ ﻯ‬ ‫ﺁﻳﻴﻨﻬﺎ ﻭ ﻣﺮﺍﺳﻢ ﺩ ﻳ ﻨﻰ ﺑﻪ ﺗﻨﻬﺎ ﻳﻰ ﻳﺎ ﺑﻪ ﺻﻮﺭﺕ ﺟﻤﻌﻰ‪ ،‬ﺑﻪ ﻃﻮﺭ ﺧﺼﻮﺻﻰ ﻳﺎ ﻋﻤﻮﻣﻰ ﺍﺳﺖ ‪«.‬‬ ‫ﺁﺯﺍﺩﻯ ﺣﻔﻆ ﻋﻘﺎ ﻳﺪ ﻭ ﺗﻐﻴﻴﺮ ﺁﻧﻬﺎ ﺩﺭ ﻣﺮﻛﺰ ﺗﻮﺳﻌﮥ ﺍﻧﺴﺎﻧﻰ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﭼﻮﻥ ﺟﺴﺘﺠﻮﻯ ﻣﻌﻨﺎ ﺭﺍ‬ ‫ﻛﻪ ﻧﻴﺎﺯ ﻣﺘﻤﺎﻳﺰ ﻭﺟﺪﺍﻥ ﺑﺸﺮﻯ ﺍﺳﺖ ﻣﻤﻜﻦ ﻣ ﻰ ﺳﺎﺯﺩ‪ .‬ﺑﻪ ﻋﻼﻭﻩ‪ ،‬ﻫﻤﺒﺴﺘﮕﻰ ﻣﺘﻘﺎﺑﻞ ﻛﻠﻴﮥ ﺣﻘﻮﻕ ﺑﺸﺮ‬ ‫ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺗﻮﺳﻌﻪ ﻭ ﺍﻣﻨﻴﺖ ﻧﺸﺎﻥ ﻣﻰ ﺩﻫﺪ ﻛﻪ ﺑﺪﻭﻥ ﺁﺯﺍﺩﻯ ﻋﻘﻴﺪﻩ ﻳﻚ ﺟﺎﻣﻌﮥ ﻋﺎﺩﻻﻧﻪ ﻭ ﻣﺮﻓﻪ ﻭ‬ ‫ﺻﻠﺢ ﺁﻣﻴﺰ ﻭﺟﻮﺩ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ ‪.‬‬

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‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪ » :‬ﻭﺟﺪﺍﻥ ﺍﻧﺴﺎﻧﻰ ﻣﻘﺪﺱ ﻭ ﻣﺤﺘﺮﻡ ﺍﺳﺖ ﻭ ﺁﺯﺍﺩﮔﻰ ﺁﻥ‬ ‫ﺑﺎﻋﺚ ﺍﺗﺴﺎﻉ ﺍﻓﻜﺎﺭ ﻭ ﺗﻌﺪﻳﻞ ﺍﺧﻼﻕ ﻭ ﺗﺤﺴﻴﻦ ﺍﻃﻮﺍﺭ ﻭ ﺍﻛﺘﺸﺎﻑ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﻭ ﻇﻬﻮﺭ ﺣﻘﺎ ﻳﻖ‬ ‫ﻣﻜﻨﻮﻧﮥ ﻋﺎﻟﻢ ﺍﻣﻜﺎﻥ ﺍﺳﺖ ‪«.‬‬

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‫ﻭﻧﻴﺰ ﺩﺭ ﻛﺘﺎﺏ ﺧﻄﺎﺑﺎﺕ‪ ،‬ﺟﻠﺪ‪ ،۲‬ﺻﺺ‪ ،۲۸۴ -۲۸۵:‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺧﺪﺍﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ‪،‬‬ ‫ﺟﻤ ﻴﻊ ﺭﺍﺗﺮﺑﻴﺖ ﻣﻰ ﻛﻨﺪ‪ ،‬ﺑﻪ ﺟﻤ ﻴﻊ ﻓﻴﺾ ﻣﻰ ﺑﺨﺸﺪ‪.‬ﻣﺎﺩﺍﻡ ﻛﻪ ﻫﻤﭽﻨﻴﻦ ﺧﺪﺍﻯ ﻣﻬﺮﺑﺎﻧ ﻰ ﺩﺍﺭﻳﻢ‪ ،‬ﭼﺮﺍ‬ ‫ﻣﺎ ﻧﺎ ﻣﻬﺮﺑﺎﻥ ﺑﺎﺷ ﻴﻢ؟ ﺍﻭﺧﺎﻟﻖ ﻣﺎﺍﺳﺖ‪ ،‬ﺍﻭ ﻣﺮﺑﻰ ﻣﺎﺍﺳﺖ‪ ،‬ﺍﻭ ﺭﺍﺯﻕ ﻣﺎ ﺍﺳﺖ‪ ،‬ﺍﻭﺑﻪ ﻫﻤﻪ ﻣﻬﺮﺑﺎﻥ ﺍﺳﺖ‪،‬‬ ‫ﻣﺤﻤﺪﻯ ﺍﺳﺖ‪،‬‬ ‫ﭘﺲ ﭼﺮﺍﻣﺎﻧﺎﻣﻬﺮﺑﺎﻥ ﺑﺎﺷﻴ ﻢ؟ﭼﺮﺍﺑﮕﻮﺋﻴﻢ ﺍ ﻳﻦ ﻣﻮﺳﻮﻯ ﺍﺳﺖ‪ ،‬ﺍﻭﻋﻴ ﺴﻮﻯ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ‬ ‫ّ‬

‫ﺍﻭﺑﻮﺩﺍﺋﻰ ﺍﺳﺖ؟ ﺍﻳﻨﻬﺎﺩﺧﻠﻰ ﺑﻪ ﻣﺎﻧﺪﺍﺭﺩ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻫﻤﮥ ﻣﺎ ﺭﺍ ﺧﻠﻖ ﻛﺮﺩﻩ ﻭﺗﻜﻠﻴﻒ ﻣﺎﺍﺳﺖ ﻛﻪ ﺑﻪ ﻛﻞ‬

‫ﻣﻬﺮﺑﺎﻥ‬

‫ﺍﻣﺎﻣﺴﺎﺋﻞ‬ ‫ﺑﺎﺷ ﻴﻢ‪ّ .‬‬

‫ﻋﻘﺎﺋﺪ‪،‬‬

‫ﺭﺍﺟﻊ‬

‫ﺑﻪ‬

‫ﺧﺪﺍﺳﺖ‪.‬ﺍﻭﺩﺭﺭﻭﺯﻗ ﻴ ﺎﻣﺖ‬

‫ﻣﻜﺎﻓﺎﺕ‬

‫ﻭﻣﺠﺎﺯﺍﺕ‬

‫ﺩﻫﺪ؛ﺧﺪﺍﻭﻧﺪﻣﺎﺭﺍﻣﺤﺘﺴﺐ ﺁﻧﻬﺎ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ‪ ،‬ﻣﺎ ﺑﺎ ﻳﺪ ﺷﻜﺮ َﻧﻌﻤﺎﻯ ﺍﻟﻬﻰ ﻛﻨ ﻴﻢ‪ ،‬ﻣﻤﻨﻮﻥ ﻋﻨﺎ ﻳﺎﺕ‬ ‫ﺍﻭﺑﺎﺷ ﻴﻢ ﻛﻪ ﻣﺎﺭﺍﺑﻪ ﺻﻮﺭﺕ ﻭﻣﺜﺎﻝ ﺧﻮﺩﺧﻠﻖ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﺑﻪ ﺟﻤﻴﻊ ﻣﺎﺳﻤﻊ ﻭﺑﺼﺮﻋﻨﺎﻳﺖ ﻧﻤﻮﺩﻩ‪.‬ﺍﻳﻦ ﭼﻪ‬

‫ﻣﻮﻫﺒﺘﻰ ﺍﺳﺖ‪ .‬ﺍ ﻳﻦ ﭼﻪ ﻋﻨﺎﻳ ﺘﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﭼﻪ ﺗﺎﺝ ﺩﺭﺧﺸﺎﻧﻰ ﺍﺳﺖ‪... .‬ﻣﺎﺑﺎﻳﺪﺑﻪ ﺷﻜﺮﺍﻧﮥﺍﻳﻦ ﻣﻮﻫﺒﺖ‬ ‫ﭘﺮﺩﺍﺯ ﻳﻢ‪...‬ﺗﺎﺍﻳﻦ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧ ﻰ‪ ،‬ﻋﺎﻟﻢ ﻣﻠﻜﻮﺗﻰ ﮔﺮﺩﺩ‪ ،‬ﺍﻳﻦ ﺟﻬﺎﻥ ﻇﻠﻤﺎﺗﻨﻰ ﻧﻮﺭﺍﻧﻰ ﺷﻮﺩ ﺗﺎﺍﻳﻦ ﻧﺰﺍﻉ‬ ‫ﻭﺟﺪﺍﻝ ﺑﺮﺍﻓﺘﺪ ﻭﻧﻬﺎﻳﺖ ﻣﺤﺒﺖ ﻭﺍﻟﻔﺖ ﺣﺎﺻﻞ ﺷﻮﺩ‪.‬ﺍﻳﻦ ﺍﺳﺖ ﻣﻘﺼﻮﺩﺍﺯﺑﻌﺜﺖ ﺍﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ‪ ،‬ﺍ ﻳﻦ‬ ‫ﺍﺳﺖ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻧﺰﺍﻝ ﻛﺘﺐ ﺁﺳﻤﺎﻧﻰ‪ ،‬ﺍ ﻳﻦ ﺍﺳﺖ ﻣﻘﺼﻮﺩ ﺍﺯﺗﺠﻠﻰ ﺷﻤﺲ ﺣﻘ ﻴﻘﺖ ﺗﺎﻭﺣﺪﺕ ﻋﺎﻟﻢ‬ ‫ﺍﻧﺴﺎﻧﻰ ﻇﺎﻫﺮ ﮔﺮﺩﺩ‪«.‬‬ ‫ﻫﻤﭽﻨ ﻴﻦ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪» :‬ﺍﺯ ﻭﻇﺎﺋﻒ ﻭ ﺻﻮﺍﻟﺢ ﺣﻜﻮﻣﺖ ﺁﺯﺍﺩﮔﻰ ﻭﺟﺪﺍﻥ ﻭ ﺁﺳﻮﺩﮔﻰ ﺩﻝ ﻭ‬ ‫ﺟﺎﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﺟﻤﻴﻊ ﺍﻋﺼﺎﺭ ﺑﺎﻋﺚ ﺗﺮﻗﻰ ﺩﺭﺟﺎﺕ ﻭ ﺍﺳﺘﻴ ﻼﻯ ﺳﺎﻳﺮ ﺟﻬﺎﺕ ﺍﺳﺖ ‪«.‬‬

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‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ‬

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‫ﺣﻜﻮﻣﺖ ﺑﺎﻳﺪ ﺁﺯﺍﺩﻯ ﻭﺟﺪﺍﻥ ﺭﺍ ﺗﺄﻣﻴﻦ ﻧﻤﺎﻳ ﺪ‪ ،‬ﻳﻌﻨﻰ ﺁﺯﺍﺩﻯ ﻣﺬﻫﺐ ﻭ ﺍﻧﺪﻳﺸﻪ ﺭﺍ‪ .‬ﺩﻳﺪﻳﻢ ﻛﻪ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺁﺯﺍﺩﻯ ﺍﻧﺪ ﻳﺸﻪ ﺭﺍ ﺳﺒﺐ ﻭﺳﻌﺖ ﻳ ﺎﻓﺘﻦ ﺍﻓﻜﺎﺭ ﻭ ﻣﺘﻌﺎﺩﻝ ﺷﺪﻥ ﺍﺧﻼﻕ ﻭ ﺑﻬﺒﻮﺩ ﺭﻓﺘﺎﺭ‬ ‫ﻭ ﻛﺸﻒ ﺍﺳﺮﺍﺭ ﺧﻠﻘﺖ ﻭ ﻇﻬﻮﺭ ﺣﻘ ﻴﻘﺖ ﻫﺎﻯ ﭘﻨﻬﺎﻥ ﺩﺭ ﻋﺎﻟﻢ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺍﻭﻟﻴﻦ ﺗﻌﻠ ﻴﻢ‬ ‫ﺍﺳﺎﺳﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺗﺤﺮﻯ ﺣﻘﻴﻘﺖ ﺍﺳﺖ؛ ﻳﻌﻨﻰ ﻫﺮ ﻓﺮﺩ ﺑﺎﻳﺪ ﺑﺎ ﻛﻤﺎﻝ ﺁﺯﺍﺩﻯ ﺑﻪ ﺟﺴﺘﺠﻮﻯ‬ ‫ﺣﻘﻴﻘﺖ ﭘﺮﺩﺍﺯﺩ ﻭ ﻫﺮ ﻋﻘﻴﺪﻩ ﻭ ﺩﻳﻨﻰ ﺭﺍ ﻛﻪ ﻣﺎﻳﻞ ﺍﺳﺖ ﺑﺮﮔﺰﻳﻨﺪ‪ .‬ﻭﺍﻟﺪﻳﻦ ﺑﻬﺎﺋﻰ ﻧﺒﺎﻳﺪ ﻓﺮﺯﻧﺪ ﺧﻮﺩ ﺭﺍ ﺑﻪ‬ ‫ﭘﺬﻳﺮﺵ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻣﺠﺒﻮﺭ ﺳﺎﺯﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺩﺭ ﺩﻳﻦ ﺍﻪﻠﻟ ﺣﺮ ﻳﺖ ﺍﻓﻜﺎﺭ‬ ‫ﻫﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﺣﺎﻛﻢ ﺑﺮ ﻭﺟﺪﺍﻥ ﻧ ﻴﺴﺖ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍ ‪«.‬‬

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‫ﻓﺮﺩ ﺑﻬﺎﺋﻰ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺗﻐﻴﻴ ﺮ‬

‫ﺩﻫﺪ‪ ،‬ﻫﻴ ﭽﻜﺲ ﺣﻖ ﻧﺪﺍﺭﺩ ﻣﺎﻧﻊ ﺍﻭ ﺷﻮﺩ ﻳﺎ ﺣﻘﻮﻕ ﺍﻭ ﺭﺍ ﺗﻀﻴﻴﻊ ﻧﻤﺎﻳﺪ‪).‬ﺍﻳﻦ ﺍﻣﺮ ﺑﻪ ﻗﺪﺭ ﻯ‬ ‫ﻣﻮﺭﺩﺗﺄﻛﻴﺪﺍﺳﺖ ﻛﻪ ﺑﺮﻋﻜﺲ ﺍﺩﻭﺍﺭﮔﺬﺷﺘﻪ ﭼﻨ ﻴﻦ ﻓﺮﺩﻯ‪ ،‬ﻧﻪ ﺗﻨﻬﺎﻭﺍﺟﺐ ﺍﻟﻘﺘﻞ ﻧﻤﻰ ﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ‬

‫ِ‬ ‫ﻣﺮﺗﺪﻧﺠﺲ ﻭﻣﺤﺮﻭﻡ ﻧﻴﺰ ﻣﺤﺴﻮﺏ ﻧﻤﻰ ﺷﻮﺩ(‪ .‬ﻳﻜﻰ ﺍﺯ ﺗﻌﺎﻟ ﻴﻢ ﺍﺳﺎﺳﻰ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻭﺣﺪﺕ ﺍﺳﺎﺱ‬ ‫ﺍﺩﻳﺎﻥ ﺍﺳﺖ ﻭ ﺍﻳ ﻨﻜﻪ ﺩﻳﻦ ﺑﺎﻳﺪ ﺳﺒﺐ ﺍﻟﻔﺖ ﻭ ﻣﺤﺒﺖ ﺑﺎﺷﺪ‪ .‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﭘﻴﺮﻭﺍﻥ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺑﻬﺮﻩ ﻣﻨﺪ‬ ‫ﺍﺯ ﺣﻘ ﻴﻘﺖ ﺷﻤﺮﺩﻩ ﻣﻰ ﺷﻮﻧﺪ ﻭ ﻧﺒﺎ ﻳﺪ ﺑﺎ ﻳﻜﺪ ﻳﮕﺮ ﺑﻪ ﺟﺪﺍﻝ ﭘﺮﺩﺍﺯﻧﺪ‪ .‬ﻣﻌﺎﺑﺪ ﺑﻬﺎﺋﻰ ﻛﻪ ﻣﺸﺮﻕ ﺍﻻﺫﻛﺎﺭ‬ ‫ﻧﺎﻣﻴﺪﻩ ﻣﻰ ﺷﻮﻧﺪ ﺩﺍﺭﺍﻯ ‪ ۹‬ﺩﺭ ﻫﺴﺘﻨﺪ ﻛﻪ ﻫﺮﻳﻚ ﻧﺸﺎﻥ ﺩﻫﻨﺪﮤ ﻳﻜﻰ ﺍﺯ ﺍﺩﻳ ﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﭘ ﻴ ﺮﻭﺍﻥ ﻫﻤﮥ‬ ‫ﺍﺩﻳﺎﻥ ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﺩﺭ ﺁﻥ ﺑﻪ ﺗﻼﻭﺕ ﺍﺩﻋﻴﮥ ﺧﻮﻳﺶ ﭘﺮﺩﺍﺯﻧﺪ‪.‬‬ ‫ﻓﺮﺩ ﺑﻬﺎﺋﻰ ﺩﺭﻋ ﻴﻦ ﺍﻳ ﻨﻜﻪ ﻧﺒﺎﻳﺪ ﻧﻈﺮﺍﺕ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺩ ﻳﮕﺮﺍﻥ ﺗﺤﻤ ﻴﻞ ﻛﻨﺪ‪ ،‬ﺩﺭﺍﺳﺘﻨﺒﺎﻁ ﺍﺯ ﺁﺛﺎﺭ‬ ‫ﻭ ﻛﻠﻤﺎﺕ ﺍﻟﻬﻰ ﺁﺯﺍﺩ ﺍﺳﺖ ﻭ ﻋﻠﻤﺎﻯ ﻣﺬﻫﺒﻰ ﻳﺎ ﺭﻭﺣﺎﻧﻴﻮﻧﻰ ﻧﻴ ﺰﻭﺟﻮﺩ ﻧﺪﺍﺭﻧﺪ ﻛﻪ ﺍﻓﺮﺍﺩ ﻣﺠﺒﻮﺭ ﺑﺎﺷﻨﺪ‬ ‫ﺗﻔﺴﻴﺮ ﻭ ﺗﻌﺒﻴﺮ ﺁﻧﺎﻥ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ‪ ،‬ﺍﻣﺎ ﻫﻤﭽﻨ ﻴﻦ ﺑﺮﺍﻯ ﺣﻔﻆ ﻭﺣﺪﺕ ﻭ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ ﻓﺮﻗﻪ ﻓﺮﻗﻪ ﺷﺪﻥ‬ ‫ﺟﺎﻣﻌﮥﺑﻬﺎﺋ ﻰ‪ ،‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ ﺁﺛﺎﺭ ﻭﺑ ﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭﺗﺒﻴﻴ ﻨﺎﺕ ﻭﺗﻮﺿ ﻴﺤﺎﺕ ﺩﻭ ﻣﺒ ﻴﻦ ِ‬ ‫ﻣﻨﺼﻮﺹ ﺍ ﻳﺸﺎﻥ‪ ،‬ﻳﻌﻨﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﻭﺟﻮﺩﺩﺍﺭﺩﻭﻫﺮﻣﺴﺄﻟﮥﻣﺒﻬﻢ ﺩ ﻳﮕﺮ ﻯ‬ ‫ﻛﻪ ﺩﺭﻃﻮﻝ ﺯﻣﺎﻥ ﺩﺭﺣﺎﻝ ﻭﺁ ﻳﻨﺪﻩ ﭘ ﻴﺶ ﺁﻳﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭﺍﺩﺍﻣﻪ ﺩﺭﻗﺴﻤﺖ »ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋ ﻰ«‬ ‫ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ ،‬ﻧﻬﺎﻳﺘﺄ ﺑﺎ ﻫﺪﺍﻳ ﺖ ﻭﺗﻮﺿ ﻴﺤﺎﺕ ﺑ ﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﻣﺮﻛﺰ ﻣﻨﺼﻮﺹ ﻭﺭﺳﻤ ﻰ‬ ‫ﺟﺎﻣﻌﮥﺑﻬﺎﺋ ﻰ‪ ،‬ﻛﻪ ﺗﺸﻜ ﻴﻞ ﺁﻥ ﺗﻮﺳﻂ ﺧﻮﺩﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭﺑﻪ ﺍﺛﺮﻗﻠﻢ ﺧﻮﺩﺷﺎﻥ— ﻭﻧﻪ‬ ‫ﺍﻓﺮﺍﺩﻭﺟﺎﻣﻌﮥﺑﻬﺎﺋ ﻰ— ﺗﺸﺮ ﻳﻊ ﻭﺍﻣﺮﺷﺪﻩ‪ ،‬ﺣﻞ ﻭﻓﺼﻞ ﺧﻮﺍﻫﺪﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺁﺯﺍﺩﻯ ﺑﻴ ﺎﻥ‪ :‬ﺩﺭ ﻣﺎﺩﮤ ‪ ۱۹‬ﺍﻋﻼﻣﻴﮥ ﺟﻬﺎﻧﻰ ﺣﻘﻮﻕ ﺑﺸﺮ ﭼﻨﻴﻦ ﺁﻣﺪﻩ ﺍﺳﺖ‪» :‬ﻫﺮ ﻓﺮﺩﻯ ﺣﻖ‬ ‫ﺁﺯﺍﺩﻯ ﻋﻘﻴﺪﻩ ﻭ ﺑ ﻴﺎﻥ ﺩﺍﺭﺩ ﻭ ﺍ ﻳﻦ ﺣﻖ ﻣﺴﺘﻠﺰﻡ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﺴﻰ ﺍﺯ ﺩﺍﺷﺘﻦ ﻋﻘﺎﻳﺪ ﺧﻮﺩ ﺑﻴﻢ ﻭ ﻧﮕﺮﺍﻧ ﻰ‬ ‫ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﻛﺴﺐ ﻭ ﺩﺭﻳﺎﻓﺖ ﻭ ﺍﻧﺘﺸﺎﺭ ﺍﻃﻼﻋﺎﺕ ﻭ ﺍﻓﻜﺎﺭ‪ ،‬ﺑﻪ ﺗﻤﺎﻡ ﻭﺳﺎﺋﻞ ﻣﻤﻜﻦ ﺑﻴﺎﻥ‪ ،‬ﺑﺪﻭﻥ‬ ‫ﻣﻼﺣﻈﺎﺕ ﻣﺮﺯﻯ ﺁﺯﺍﺩ ﺑﺎﺷﺪ‪«.‬‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺍﻳﻦ ﺣﻖ ﺍﺯ ﺗﺒﻌﺎﺕ ﺁﺯﺍﺩﻯ ﺍﻧﺪ ﻳﺸﻪ ﻭ ﺩ ﻳﻦ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﮔﺮ ﺍﻓﺮﺍﺩ ﻧﺘﻮﺍﻧﻨﺪ ﻋﻘﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﺑ ﻴﺎﻥ‬ ‫ﻛﻨﻨﺪ ﻭ ﻋﻘﺎﻳﺪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺸﻨﻮﻧﺪ ﻣﺤﺪﻭﺩﻳﺖ ﺷﺪﻳ ﺪﻯ ﺩﺭ ﭘﺬﻳﺮﺵ ﻋﻘﺎﻳﺪ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰ ﺁﻳﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﺍ ﻳﻦ ﻣﻮﺭﺩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺩﺭ ﺑﻨﻴﺎﻥ ﺍﻣﺮﺍﻪﻠﻟ ﺍﺻﻞ ﺣﻖ ﺗﺮﺩﻳﺪﻧﺎﭘﺬﻳﺮ ﻓﺮﺩ‬ ‫ﺑﺮﺍﻯ ﺍﻇﻬﺎﺭ ﻣﺎﻓﻰ ﺍﻟﻀﻤﻴﺮ ﻭ ﺁﺯﺍﺩﻯ ﺍﻭ ﺑﺮﺍﻯ ﺍﻋﻼﻥ ﻭﺟﺪﺍﻥ ﻭ ﺍﺑﺮﺍﺯ ﻋﻘﺎﻳﺪ ﻭ ﻧﻈﺮﻳﺎﺕ ﺧﻮﺩ ﻣﻘﺮﺭ ﻭ‬ ‫ﻣﺤﻔﻮﻅ ﺍﺳﺖ ‪«.‬‬

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‫ﺑﻨﺎﺑﺮﺍ ﻳﻦ‪ ،‬ﺁﺯﺍﺩﻯ ﺑ ﻴﺎﻥ ﺍﺯ ﺟﻤﻠﻪ ﺣﻘﻮﻕ ﺑﺸﺮ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺻﺮﺍﺣﺖ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ‬

‫ﻣﻮﺭﺩ ﺗﺄ ﻳﻴﺪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻫﺪﻑ ﺍﺯ ﺁﺯﺍﺩﻯ ﺑﻴ ﺎﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺣﻘﺎﻳﻖ ﺁﺷﻜﺎﺭ ﮔﺮﺩﺩ‪ ،‬ﭼﻮﻥ ﺣﻘ ﻴﻘﺖ ﺣﺎﺻﻞ ﺗﻌﺎﻣﻞ‬ ‫ﺍﻧﺪﻳﺸﻪ ﻫﺎﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻣﻮﺭﺩ ﻣﺸﻮﺭﺕ ﭼﻨ ﻴﻦ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ ‪» :‬ﺣ ﻴﻦ ﻋﻘﺪ ﻣﺠﻠﺲ‪ ،‬ﻫﺮ ﻳ ﻚ‬ ‫ﺑﻪ ﻛﻤﺎﻝ ﺣﺮﻳﺖ ﺭﺃﻯ ﺧﻮ ﻳﺶ ﺭﺍ ﺑ ﻴ ﺎﻥ ﻭ ﻛﺸﻒ ﺑﺮﻫﺎﻥ ﻧﻤﺎﻳﺪ‪ .‬ﺍﮔﺮ ﺩﻳﮕﺮﻯ ﻣﻘﺎﻭﻣﺖ ﻣﻰ ﻛﻨﺪ‪ ،‬ﺍﺑﺪﴽ ﺍﻭ‬ ‫ﻣﻜﺪﺭ ﻧﺸﻮﺩ؛ ﺯﻳﺮﺍ ﺗﺎ ﺑﺤﺚ ﺩﺭ ﻣﺴﺎﺋﻞ ﻧﮕﺮﺩﺩ‪ ،‬ﺭﺃﻯ ﻣﻮﺍﻓﻖ ﻣﻌﻠﻮﻡ ﻧﺸﻮﺩ ﻭ ﺑﺎﺭﻗﮥ ﺣﻘ ﻴﻘﺖ ﺷﻌﺎﻉ ﺳﺎﻃﻊ‬ ‫ﺍﺯ ﺗﺼﺎﺩﻡ ﺍﻓﻜﺎﺭ ﺍﺳﺖ‪ ...‬ﺍﻋﻀﺎء ﻣﺤﺘﺮﻣﻪ ﺑﺎﻳﺪ ﺑﻪ ﻧﻬﺎ ﻳﺖ ﺁﺯﺍﺩﮔﻰ ﺑﻴ ﺎﻥ ﺭﺃﻯ ﺧﻮ ﻳﺶ ﻧﻤﺎ ﻳﻨﺪ‪«.‬‬

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‫ﺑﻴ ﺎﻥ ﻧﻈﺮﻳﺎﺕ ﺷﺨﺼﻰ ﻧﻪ ﺗﻨﻬﺎ ﺣﻖ ﻓﺮﺩ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﻭﻇﻴﻔﻪ ﻭ ﻣﺴﺌﻮﻟﻴﺖ ﺧﻄﻴﺮ ﺍﻭﺳﺖ‪،‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﻣ ﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻓﺮﺩ ﺩﺍﺭﺍ ﻯ ﺍﻳﻦ »ﻣﺴﺌﻮﻟﻴ ﺖ ﺧﻄﻴ ﺮ« ﺍﺳﺖ ﻛﻪ » ﻫﺮﮔﻮﻧﻪ‬ ‫ﭘﻴ ﺸﻨﻬﺎﺩ‪ ،‬ﺗﻮﺻﻴﻪ ﻳﺎ ﺍﻧﺘﻘﺎﺩﻯ ﺭﺍ ﻛﻪ ﻭﺟﺪﺍﻧﴼ ﺍﺣﺴﺎﺱ ﻣﻰ ﻛﻨﺪ ﺑﺮﺍﻯ ﺍﺻﻼﺡ ﻭ ﻋﻼﺝ ﺑﻌﻀ ﻰ ﺷﺮﺍﻳﻂ ﻳ ﺎ‬ ‫ﮔﺮﺍﻳﺸﻬﺎﻯ ﻣﻮﺟﻮﺩ ﺩﺭ ﺟﺎﻣﻌﮥ ﻣﺤﻠ ﻰ ﺧﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﺍﺭﺍﺋﻪ ﺩﻫﺪ ﺑﻪ ﺻﺮﺍﺣﺖ ﻭ ﺗﻤﺎﻣﻴﺖ ﺍﻣﺎ ﺑﺎ ﺍﺣﺘﺮﺍﻡ ﻭ‬ ‫ﻣﻼﺣﻈﻪ ﺑﻪ ﺍﻋﻀﺎء ﻣﺤﻔﻞ ﺗﻘﺪ ﻳﻢ ﻧﻤﺎﻳﺪ‪ «.‬ﻭ ﺍﻋﻀﺎء ﻣﺤﻔﻞ ﻫﻢ ﻣﻮﻇﻔﻨﺪ ﻛﻪ »ﺑﻪ ﭼﻨ ﻴﻦ ﻧﻈﺮﻳ ﺎﺕ‬ ‫ﻋﺮﺿﻪ ﺷﺪﻩ ﺗﻮﺟﻪ ﺩﻗﻴﻖ ﻣﺒﺬﻭﻝ ﻧﻤﺎﻳ ﻨﺪ‪«.‬‬

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‫ﻗﺒﻼ ﻧﻴﺰ ﺍﺷﺎﺭﻩ ﺷﺪ‪ ،‬ﺿﻴﺎﻓﺎﺕ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﺍﺯ ﺟﻤﻠﻪ ﻣﺤﻠﻬﺎﻳﻰ ﺍﺳﺖ ﻛﻪ ﻓﺮﺩ‬ ‫ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ‬ ‫ً‬

‫ﻣﻰ ﺗﻮﺍﻧﺪ ﺑﻪ ﺑ ﻴﺎﻥ ﺻﺮﻳﺢ ﻧﻈﺮﺍﺕ ﻭ ﺣﺘﻰ ﺍﻧﺘﻘﺎﺩﺍﺕ ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯﺩ‪.‬‬

‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺁﺯﺍﺩﻯ ﻧﻴﺰ ﻣﺤﺪﻭ ﻳﺘﻬﺎ ﻳﻰ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﻣﻴﺜﺎﻕ ﺣﻘﻮﻕ ﻣﺪﻧﻰ ﻭ ﺳﻴﺎﺳﻰ ﻛﻪ ﺍﺯ ﺿﻤﺎﺋﻢ‬ ‫ﺍﻋﻼﻣﻴﮥ ﺟﻬﺎﻧﻰ ﺣﻘﻮﻕ ﺑﺸﺮ ﺍﺳﺖ ﺁﺯﺍﺩﻯ ﺑﻴﺎﻥ ﺑﺎ ﻋﻮﺍﻣﻞ ﻣﺘﻌﺪﺩﻯ ﻣﺤﺪﻭﺩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ‪:‬‬ ‫ﺍﺣﺘﺮﺍﻡ ﺣﻘﻮﻕ ﻳﺎ ﺣﻴ ﺜﻴﺖ ﺩ ﻳﮕﺮﺍﻥ‪ ،‬ﺣﻔﻆ ﺍﻣﻨﻴ ﺖ ﻣﻠ ﻰ ﻳﺎ ﻧﻈﻢ ﻋﻤﻮﻣ ﻰ ﻳ ﺎ ﺳﻼﻣﺖ ﻳﺎ ﺍﺧﻼﻕ ﻋﻤﻮﻣ ﻰ‪،‬‬ ‫ﻣﻨﻊ ﺗﺒﻠ ﻴﻎ ﺑﺮﺍﻯ ﺟﻨﮓ ﻭ ﺩﻋﻮﺕ ﺑﻪ ﻫﺮ ﻧﻮﻉ ﺧﺼﻮﻣﺖ ﻣﻠﻰ‪ ،‬ﻧﮋﺍﺩﻯ ﻭ ﻣﺬﻫﺒﻰ ﻛﻪ ﺑﻪ ﺗﺒﻌﻴﺾ ﻭ ﺍﻋﻤﺎﻝ‬ ‫ﺧﺸﻮﻧﺖ ﺑ ﻴﺎﻧﺠﺎﻣﺪ‪.‬‬ ‫ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﻧﻴ ﺰ ﻣﺤﺪﻭﺩﻳﺘﻬﺎ ﻳﻰ ﺑﺮﺍﻯ ﺑﻴ ﺎﻥ ﭘﻴ ﺶ ﺑﻴ ﻨﻰ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺟﻤﻠﻪ ﻋﺒﺎﺭﺗﻨﺪ‬ ‫ﺍﺯﺭﻋﺎﻳﺖ ﺍﺩﺏ‪ ،‬ﺻﺪﺍﻗﺖ‪ ،‬ﺍﻧﺼﺎﻑ ﻭ ﺧﻠﻮﺹ ﻧ ﻴﺖ ﻭ ﻏﻴﺮﻩ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫»ﻧﮕﺎﺭﻧﺪﻩ ﺭﺍ ﺳﺰﺍﻭﺍﺭ ﺁﻧﻜﻪ ﺍﺯ ﻏﺮﺽ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﻣﻘﺪﺱ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻃﺮﺍﺯ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﻣﺰﻳﻦ ﻭ ﺩﺭ‬ ‫ﺍﻣﻮﺭ ﺑﻪ ﻗﺪﺭ ﻣﻘﺪﻭﺭ ﺗﻔﺤﺺ ﻧﻤﺎﻳﺪ ﺗﺎ ﺑﺮ ﺣﻘﻴﻘﺖ ﺁﻥ ﺁﮔﺎﻩ ﺷﻮﺩ ﻭ ﺑﻨﮕﺎﺭﺩ ‪«.‬‬

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‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ‬

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‫ﺩﺭ ﺑﺤﺚ ﺍﺯ ﺁﺯﺍﺩﻯ ﺑﻴﺎﻥ‪ ،‬ﺳ ﻴﺴﺘﻤﻬﺎﻯ ﺍﺭﺗﺒﺎﻃﻰ ﻭ ﻣﺨﺎﺑﺮﺍﺗﻰ ﺍﻫﻤﻴﺖ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺍ ﻯ‬ ‫ﻣﻰ ﻳ ﺎﺑﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﻛﻨﻮﻥ ﺗﺎ ﺣﺪ ﺯﻳﺎﺩ ﻯ ﺗﺤﺖ ﻛﻨﺘﺮﻝ ﺣﻜﻮﻣﺘﻬﺎﻯ ﻣﻠﻰ ﻫﺴﺘﻨﺪ ﻭ ﺁﺯﺍﺩﻯ ﺑﻴ ﺎﻥ ﺭﺍ ﺑﺴ ﻴ ﺎﺭ‬ ‫ﻣﺤﺪﻭﺩ ﻣﻰ ﻧﻤﺎ ﻳﻨﺪ‪ .‬ﻫﺪﻑ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﺮﻗﺮﺍﺭﻯ ﻳﻚ ﺟﺎﻣﻌﮥ ﻣﺘﺤﺪ ﺟﻬﺎﻧﻰ‪ ،‬ﻣﺎﻓﻮﻕ ﺣﻜﻮﻣﺘﻬﺎ ﻯ‬ ‫ﻣﻠﻰ‪ ،‬ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻮﺍﻧﻊ ﻭ ﻗﻴﻮﺩ ﻣﻠﻰ ﻛﻪ ﺍﺯ ﺑﺰﺭﮔﺘﺮ ﻳﻦ ﻣﻮﺍﻧﻊ ﺁﺯﺍﺩﻯ ﻫﺴﺘﻨﺪ ﺍﺯ ﻣﻴ ﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﻧﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﺍ ﻳﻦ ﻣﻮﺭﺩ ﺑﻪ ﻳﻚ ﺩﺳﺘﮕﺎﻩ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻭ ﻣﺨﺎﺑﺮﺍﺕ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﻛﻪ » ﺍﺯ ﺟﻤ ﻴﻊ‬ ‫ﻛﺎﻣﻼ ﻣﻴﺪﺍﻥ ﺩﻫﺪ‬ ‫ﻣﻮﺍﻧﻊ ﻭ ﻗﻴﻮﺩ ﻣﻠﻰ ﺁﺯﺍﺩ ﺑﺎﺷﺪ« ﻭ ﺑﻪ ﻣﻄﺒﻮﻋﺎﺗﻰ ﻛﻪ »ﺑﻪ ﺍﻇﻬﺎﺭ ﻧﻈﺮﺍﺕ ﻭ ﻋﻘﺎﻳﺪ ﺑﺸﺮ‬ ‫ً‬

‫ﻭ ﺍﺯ ﺍ ﻳﻨﻜﻪ ﻣﻮﺭﺩ ﺳﻮءﺍﺳﺘﻔﺎﺩﮤ ﺍﺭﺑﺎﺏ ﻏﺮﺽ‪ ،‬ﭼﻪ ﺷﺨﺼﻰ ﻭ ﭼﻪ ﻋﻤﻮﻣ ﻰ‪ ،‬ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﺍﺑﺎ ﻛﻨﺪ ﻭ ﺍﺯ ﻗﻴﻮﺩ‬ ‫ﻧﻔﻮﺫ ﻣﻠﻞ ﻭ ﺩﻭﻝ ﻣﺘﻨﺎﺯﻉ ﺭﻫﺎ ﻳﻰ ﻳﺎﺑﺪ« ﺍﺷﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎﻳ ﻨﺪ‪.‬‬

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‫ﺩﺭ ﺑﺤﺚ ﺍﺯ ﺁﺯﺍﺩ ﻳﻬﺎﻯ ﻣﺪﻧﻰ ﺑﻪ ﻫﻤﻴﻦ ﻣﻮﺍﺭﺩ ﺍﻛﺘﻔﺎ ﻣﻰ ﻛﻨ ﻴﻢ ﻭ ﻋﻼﻗﻪ ﻣﻨﺪﺍﻥ ﺭﺍ ﺑﻪ ﻣﻄﺎﻟﻌﮥ‬ ‫ﺳﺎﻳﺮ ﺁﺛﺎﺭ ﺑﻬﺎﺋ ﻰ‪ ،‬ﻣﺨﺼﻮﺻﴼ ﺑ ﻴﺎﻧﻴﻪ ﻫﺎﻯ ﺟﺎﻣﻌﮥ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﻬﺎﺋ ﻰ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﺑﻴﺎﻧﻴ ﮥ ﺭﻓﺎﻩ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧ ﻰ‬ ‫ﺩﻋﻮﺕ ﻣﻰ ﻧﻤﺎﻳﻴﻢ ‪.‬‬ ‫ﻧﻜﺘﻪ ﺍﻯ ﻛﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻥ ﻻﺯﻡ ﻣ ﻰ ﻧﻤﺎﻳﺪ ﻭ ﻧﺒﺎﻳﺪ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻪ ﺷﻮﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬ ‫ﺍﮔﺮﭼﻪ ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﻪ ﺁﺯﺍﺩﻳ ﻬﺎﻯ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺳﻴ ﺎﺳﻰ ﻭ ﻣﺪﻧﻰ ﺍﻫﻤﻴﺖ ﺑﺴ ﻴﺎﺭﻯ ﺩﺍﺩﻩ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺑﻪ ﻣﻌﻨﺎﻯ ﻋﺪﻡ ﺗﻮﺟﻪ ﺍ ﻳﻦ ﺩﻳﺎﻧﺖ ﺑﻪ ﻣﻔﻬﻮﻡ ﺭﻭﺣﺎﻧﻰ ﻭ ﻣﻌﻨﻮﻯ ﺁﺯﺍﺩﻯ ﻧﻴﺴﺖ ‪ .‬ﺑﺮﻋﻜﺲ‪،‬‬ ‫ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ‪ ،‬ﺁﺯﺍﺩﻯ ﺣﻘﻴﻘﻰ ﺍﺯ ﻣﻨﻈﺮ ﺑﻬﺎﺋﻰ ﺁﺯﺍﺩﻯ ﻗﻠﺐ ﻭ ﺭﻭﺡ ﺍﺳﺖ‬ ‫ﻛﻪ ﺑﺎ ﺩﻝ ﺑﺴﺘﻦ ﺑﻪ ﺟﻬﺎﻥ ﺍﻟﻬﻰ‪ ،‬ﺩﺭ ﻋﻴﻦ ﺯﻧﺪﮔﻰ ﻓﻌﺎﻝ ﺩﺭ ﻋﺎﻟﻢ ﻣﺎﺩ ﻯ‪ ،‬ﺣﺎﺻﻞ ﻣﻰ ﺷﻮﺩ‪.‬‬

‫ﺗﻌﺎﻟﻴﻢ ﺍﺧﻼﻗﻰ‬ ‫ﺁﻧﭽﻪ ﺗﺎ ﺍﻳ ﻨﺠﺎ ﺫﻛﺮ ﺷﺪ ﺗﻌﺎﻟ ﻴﻢ ﺍﺳﺎﺳﻰ ﻭﻣﺒﺎﺩﻯ ﺭﻭﺣﺎﻧﻰ ﺩ ﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﻮﺩﻛﻪ‬ ‫ﻭﻣﻌﻤﻮﻻ ﺑﻪ ﺗﻌﺎﻟ ﻴﻢ ﺩﻭﺍﺯﺩﻩ ﮔﺎﻧﻪ ﻣﺸﻬﻮﺭﻧﺪ )ﺍﮔﺮﭼﻪ ﺗﻌﺪﺍﺩ ﺁﻧﻬﺎ ﺑ ﻴﺸﺘﺮ‬ ‫ﺍﺯﻣﻨﻈﺮﺍﺟﺘﻤﺎﻋﻰ ﻣﻮﺭﺩﺑﺮﺭﺳﻰ ﺍﺳﺖ‬ ‫ً‬

‫ﺍﺳﺖ( ﻭ ﺩﺭ ﺗﺤﻘﻖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻧﻘﺶ ﻣﺴﺘﻘ ﻴﻢ ﻭ ﺍﺳﺎﺳﻰ ﺩﺍﺭﻧﺪ‪ .‬ﺩﺳﺘﮥ ﺩﻳﮕﺮ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋ ﻰ‬

‫ﺗﻌﺎﻟﻴﻢ ﺍﺧﻼﻗﻰ ﺍﺳﺖ ﻛﻪ ﻣﻌﻤﻮﻻٔ ﺍﺯ ﻣﻨﻈﺮ ﻓﺮﺩﻯ ﺑﺮﺭﺳﻰ ﻣﻰ ﮔﺮﺩﺩ ﻭ ﻓﺮﺩ ﻓﺮﺩ ﺑﻬﺎﺋﻴﺎﻥ ﺑﺎ ﻳﺪ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ‬

‫ﺧﻮﺩ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ‪ ،‬ﭘﺮﻭﺭﺵ ﺩﻫﻨﺪ‪ ،‬ﺗﺎ ﺁﺛﺎﺭ ﻗﻄﻌﻰ ﺁﻥ ﺩﺭﺗﺤﻘﻖ ﺗﻌﺎﻟ ﻴﻢ ﺍﺳﺎﺳﻰ ﻭﺍﺟﺘﻤﺎﻋﻰ ﻓﻮﻕ‬ ‫ﺍﻟﺬﻛﺮ‪ ،‬ﺩﺭ ﻛﻞ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺁﺷﻜﺎﺭ ﮔﺮﺩﺩ‪ .‬ﺩﺭﺍﻳﻦ ﻗﺴﻤﺖ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯﺁﻧﻬﺎ ﺍﺷﺎﺭﻩ ﻣﻰ ﮔﺮﺩﺩ‪.‬‬ ‫ﺗﻌﺎﻟﻴﻢ ﺍﺧﻼﻗﻰ ﺩﺭ ﻫﻤﮥ ﺍﺩﻳ ﺎﻥ ﺍﺯ ﺍﺻﻮﻝ ﺩ ﻳﺎﻧﺖ ﻣﺤﺴﻮﺑﻨﺪ ﻭ ﺍﻫﻤ ﻴﺖ ﻓﺮﺍﻭﺍﻧﻰ ﺩﺍﺭﻧﺪ ﺑﻪ‬ ‫ﻃﻮﺭﻯ ﻛﻪ ﻣﻰ ﺗﻮﺍﻥ ﮔﻔﺖ ﻫﺪﻑ ﺍﺯ ﻇﻬﻮﺭ ﺍﺩ ﻳﺎﻥ ﺍﺭﺗﻘﺎء ﺳﻄﺢ ﺍﺧﻼﻗﻰ ﺑﺸﺮ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺣﻀﺮﺕ‬

‫ﺍﻻﺧﻼﻕ« )ﻳﻌﻨﻰ ﻣﺒﻌﻮﺙ ﺷﺪﻡ ﺗﺎ ﺍﺧﻼﻕ ﺧﻮﺏ ﺭﺍ‬ ‫ﻣﻜﺎﺭﻡ ْ َ ْ‬ ‫ﺭﺳﻮﻝ ﺍﻛﺮﻡ ﻓﺮﻣﻮﺩﻧﺪ‪ُ ْ ِ ُ » :‬‬ ‫ﻻﺗﻤﻢ َ ِ َ‬ ‫ﺑﻌﺜﺖ ِ ُ َ ِّ َ‬ ‫ﺗﻜﻤ ﻴﻞ ﻛﻨﻢ( ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪» :‬ﺗﻌﻠﻖ ﺩﻳﻦ ﺑﻪ ﻋﺎﻟﻢ ﺍﺧﻼﻕ ﺍﺳﺖ ‪«.‬‬

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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺗﻌﺎﻟﻴﻢ ﺍﺧﻼﻗﻰ ﺍﺳﺎﺱ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺑﻨﺎﺑﺮﺍ ﻳﻦ ﺩﺭﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻣﺸﺘﺮﻙ ﺍﺳﺖ‪ ،‬ﻭﻟ ﻰ‬ ‫ﺩﺭﻙ ﺑﺸﺮ ﺍﺯ ﺍ ﻳﻦ ﺗﻌﺎﻟﻴﻢ ﻭ ﺍﺻﻮﻝ ﺍﺧﻼﻗﻰ ﻫﻤﺮﺍﻩ ﺑﺎ ﺗﺮﻗﻰ ﺍﻭ ﺍﺭﺗﻘﺎء ﭘ ﻴﺪﺍ ﻣﻰ ﻛﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﮔﺮﭼﻪ‬ ‫ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻫﻤﺎﻥ ﺍﺻﻮﻝ ﻗﺪﻳﻤﻰ ﺍﺧﻼﻗﻰ ﭼﻮﻥ ﻣﺤﺒﺖ ﻭ ﺻﺪﺍﻗﺖ ﻭ ﺍﻣﺎﻧﺖ ﻭ ﺷﺠﺎﻋﺖ ﻭ ﻋﻔﺖ ﻭ‬ ‫ﻋﺼﻤﺖ ﻭ ﺍﻧﺼﺎﻑ ﻭ ﺍﻳﺜﺎﺭ ﻭ ﻧﻮﻉ ﺩﻭﺳﺘﻰ ﻭ ﺍﺩﺏ ﻭ ﻭﻓﺎ ﻭ ﺣﻴﺎ ﻭ ﺧﻀﻮﻉ ﻭ ﻏﻴﺮﻩ ﺭﺍ ﺗﺮﻭﻳﺞ ﻣﻰ ﻧﻤﺎﻳ ﺪ‪ ،‬ﺍﻣﺎ‬ ‫ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﻣﻘﺎﻡ ﺑﺎﻻﺗﺮﻯ ﺍﺭﺗﻘﺎء ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺩﺭ ﻫﺮ ﺩﻭﺭﻯ‬ ‫ﺍﻣﺮ ﺑﻪ ﺍﻟﻔﺖ ﺑﻮﺩ ﻭ ﺣﻜﻢ ﺑﻪ ﻣﺤﺒﺖ‪ ،‬ﻭﻟﻰ ﻣﺤﺼﻮﺭ ﺩﺭ ﺩﺍﻳﺮﮤ ﻳﺎﺭﺍﻥ ﻣﻮﺍﻓﻖ ﺑﻮﺩ‪ ،‬ﻧﻪ ﺑﺎ ﺩﺷﻤﻨﺎﻥ‬ ‫ﻣﺨﺎﻟﻒ‪ ،‬ﺍﻣﺎ ﺍﻟﺤﻤﺪﻪﻠﻟ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻴﻪ ﻣﺤﺪﻭﺩ ﺑﻪ ﺣﺪﻯ ﻧﻪ ﻭ ﻣﺤﺼﻮﺭ ﺩﺭ ﻃﺎﻳﻔﻪ ﺍ ﻯ‬ ‫ﻧﻴﺴﺖ‪ ...‬ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺑﺎ ﻛﻞ ﺣﺘﻰ ﺑﺎ ﺩﺷﻤﻨﺎﻥ ﺑﻪ ﻧﻬﺎ ﻳﺖ ﺭﻭﺡ ﻭ ﺭﻳ ﺤﺎﻥ ﻣﺤﺐ ﻭ‬ ‫ﻣﻬﺮﺑﺎﻥ ﺑﻮﺩ ‪«.‬‬

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‫ﻭﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺑﻪ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﻭ ﺍﻓﺘﺎﺩﮔﻰ ﺍﮐﺘﻔﺎء ﻣﻨﻤﺎﺋﻴ ﺪ‪ ،‬ﻣﻈﻬﺮ‬ ‫ﻣﺤﺒﺖ ﻧﺼﺎﺋﺢ ﭘ ﻴﺸ ﻴﻨﻴ ﺎﻥ ﺑﻮﺩﻩ‪ ،‬ﺩﺭ ﺍﻳﻦ‬ ‫ﻣﺤﻮﻳﺖ ﮔﺮﺩﻳﺪ ﻭ ﻓﻨﺎﻯ ﻣﺤﺾ ﺷﻮ ﻳﺪ‪ .‬ﻣﻬﺮ ﻭ ﻭﻓﺎ ﻭ ﺷﻔﻘﺖ ﻭ‬ ‫ّ‬

‫ﺩﻭﺭ ﺍﻋﻈﻢ ﺍﻫﻞ ﺑﻬﺎء ﺑﻪ ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﺟﺎﻧﻔﺸﺎﻧﻰ ﻣﺄﻣﻮﺭ «‬

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‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻫﻤﻴﺖ ﺍﺻﻮﻝ ﺍﺧﻼﻗﻰ ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‪ ،‬ﺩﺭ ﺍﻳ ﻨﺠﺎ ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ ﺗﻌﺪﺍﺩﻯ ﺍﺯ‬ ‫ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺧﻼﻕ ﺩﺭﺝ ﻣﻰ ﮔﺮﺩﺩ‪:‬‬ ‫•‬

‫ﻟﺴﺎﻥ ﺍﺯ ﺑﺮﺍﻯ ﺫﻛﺮ ﺧﻴﺮ ﺍﺳﺖ‪ ،‬ﺍﻭ ﺭﺍ ﺑﻪ ﮔﻔﺘﺎﺭ ﺯﺷﺖ ﻣ ﻴﺎﻻﻳﻴﺪ ‪.‬‬

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‫ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎﻥ ﻛﺴ ﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺧﺪﻣﺖ ﺟﻤﻴﻊ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ‪.‬‬

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‫ﺍﺣﺪ ‪.‬‬ ‫ﺍﺣﺪ َ َ‬ ‫ﻻﻳﻌﺘﺮﺽ َ َ ٌ‬ ‫ْ َِ ْ‬ ‫ﻋﻠﻰ َ َ‬

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‫‪٩٧‬‬ ‫‪٩٨‬‬

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‫ﺍﻻﻧﺼﺎﻑ ‪.‬‬ ‫ﺍﺣﺐ َ‬ ‫ﺍﻻﺷﻴﺎِء ِﻋﻨﺪﻯ ِ ْ‬ ‫َ َ ‪‬‬

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‫ﺑﻪ ﺭﺍﺳﺘﻰ ﻣﻰ ﮔﻮ ﻳﻢ ﻏﺎﻓﻠﺘﺮ ﻳﻦ ﻋﺒﺎﺩ ﮐﺴﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻗﻮﻝ ﻣﺠﺎﺩﻟﻪ ﻧﻤﺎﻳﺪ ﻭ ﺑﺮ‬ ‫ﺗﻔﻮﻕ ﺟﻮﻳﺪ‪ .‬ﺑﮕﻮ ﺍﻯ ﺑﺮﺍﺩﺭﺍﻥ ﺑﻪ ﺍﻋﻤﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﻴ ﺎﺭﺍﺋ ﻴﺪ‪ ،‬ﻧﻪ ﺑﻪ‬ ‫ﺑﺮﺍﺩﺭ ﺧﻮﺩ‬ ‫ّ‬ ‫ﺍﻗﻮﺍﻝ ‪.‬‬

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‫ﺑﻪ ﺭﺍﺳﺘﻰ ﺑﺪﺍﻧﻴﺪ ﻗﻠﺒﻰ ﻛﻪ ﺩﺭﺁﻥ ﺷﺎﺋﺒﮥ ﺣﺴﺪ ﺑﺎﻗﻰ ﺑﺎﺷﺪ ﺍﻟﺒﺘﻪ ﺑﻪ ﺟﺒﺮﻭﺕ ﺑﺎﻗ ﻰ‬ ‫ﻣﻦ ﺩﺭ ﻧ ﻴﺎﻳﺪ ‪.‬‬

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‫ﺩﺭ ﺳﺒ ﻴﻞ ﺭﺿﺎﻯ ﺩﻭﺳﺖ ﻣﺸﻰ ﻧﻤﺎﺋﻴﺪ ﻭ ﺭﺿﺎﻯ ﺍﻭ ﺩﺭ ﺧﻠﻖ ﺍﻭ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ‬ ‫ﺑﻮﺩ‪ ،‬ﻳﻌﻨﻰ ﺩﻭﺳﺖ ﺑﻰ ﺭﺿﺎﻯ ﺩﻭﺳﺖ ﺧﻮﺩ ﺩﺭ ﺑﻴﺖ ﺍﻭ ﻭﺍﺭﺩ ﻧﺸﻮﺩ ﻭ ﺩﺭ ﺍﻣﻮﺍﻝ ﺍﻭ‬ ‫ﺗﺼﺮﻑ ﻧﻨﻤﺎﻳﺪ ﻭ ﺭﺿﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺭﺿﺎﻯ ﺍﻭ ﺗﺮﺟﻴ ﺢ ﻧﺪﻫﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻫ ﻴ ﭻ‬ ‫ّ‬ ‫ﻣﻘﺪﻡ ﻧﺸﻤﺎﺭﺩ‪.‬‬ ‫ﺍﻣﺮﻯ‬ ‫ّ‬

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‫ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ‬

‫‪٥٢‬‬ ‫•‬

‫ﺫﻟﺖ‬ ‫ﺑﺪ ﻣﮕﻮ ﺗﺎ ﻧﺸﻨﻮﻯ ﻭ ﻋﻴﺐ ﻣﺮﺩﻡ ﺭﺍ ﺑﺰﺭﮒ ﻣﺪﺍﻥ ﺗﺎ ﻋ ﻴﺐ ﺗﻮ ﺑﺰﺭﮒ ﻧﻨﻤﺎ ﻳﺪ ﻭ ّ‬

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‫ﺗﮑﺒﺮ ﺍﺯ ﺑﺪﻥ ﺑﻴﻨﺪﺍﺯﻳﺪ ‪.‬‬ ‫ﺟﺎﻣﻪ ﻏﺮﻭﺭ ﺭﺍ ﺍﺯ ﺗﻦ ﺑﺮ ﺁﺭﻳﺪ ﻭ ﺛﻮﺏ‬ ‫ّ‬

‫ﺫﻟﺖ ﺗﻮ ﭼﻬﺮﻩ ﻧﮕﺸﺎﻳﺪ‪.‬‬ ‫ﻧﻔﺴﻰ ﻣﭙﺴﻨﺪ ﺗﺎ ّ‬ ‫•‬

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‫ﻋﺰﺕ ﺍﻓﺘﺨﺎﺭ‬ ‫ﺍﻯ ﺑﺮﺍﺩﺭﺍﻥ‪ ،‬ﺑﺎ ﻳﮑﺪ ﻳﮕﺮ ﻣﺪﺍﺭﺍ ﻧﻤﺎﺋﻴﺪ ﻭ ﺍﺯ ﺩﻧ ﻴﺎ ﺩﻝ ﺑﺮﺩﺍﺭﻳﺪ‪ .‬ﺑﻪ ّ‬

‫ﮐﻞ ﺭﺍ ﺍﺯ ﺗﺮﺍﺏ ﺧﻠﻖ ﻧﻤﻮﺩﻡ‬ ‫ﻣﻨﻤﺎﺋﻴﺪ ﻭ ﺍﺯ ّ‬ ‫ﺫﻟﺖ ﻧﻨﮓ ﻣﺪﺍﺭﻳﺪ‪ .‬ﻗﺴﻢ ﺑﻪ ﺟﻤﺎﻟﻢ ﮐﻪ ّ‬

‫ﺍﻟﺒﺘﻪ ﺑﻪ ﺧﺎﮎ ﺭﺍﺟﻊ ﻓﺮﻣﺎ ﻳﻢ‪.‬‬ ‫ﻭ ّ‬ ‫•‬

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‫ﺍﻯ ﭘﺴﺮﺍﻥ ﺗﺮﺍﺏ‪ ،‬ﺍﻏﻨﻴﺎ ﺭﺍ ﺍﺯ ﻧﺎﻟﻪ ﺳﺤﺮﮔﺎﻫﻰ ﻓﻘﺮﺍ ﺍﺧﺒﺎﺭ ﮐﻨﻴﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺍﺯ ﻏﻔﻠﺖ‬

‫ﺍﻟﺠﻮﺩ ِﻣﻦ‬ ‫ﺍﻟﮑﺮﻡ َﻭ ْ ُ ُ‬ ‫ﺑﻪ ﻫﻼﮐﺖ ﺍﻓﺘﻨﺪ ﻭ ﺍﺯ ﺳﺪﺭﻩ ﺩﻭﻟﺖ ﺑﻰ ﻧﺼﻴﺐ ﻣﺎﻧﻨﺪ‪ُ َ َ َ .‬‬ ‫ﺑﺨﺼﺎﻟﻰ ‪.‬‬ ‫ﻦ ِ ِ‬ ‫ﺗﺰ ﻳ َ‬ ‫ﻓﻬﻨﻴ ﺌﴼ ِ َ‬ ‫ِﺧﺼﺎﻟﻰ َ َ‬ ‫ﻟﻤﻦ َ َ‬

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‫ﺣﺮﺹ ﺭﺍ ﺑﺎﻳﺪ ﮔﺬﺍﺷﺖ ﻭ ﺑﻪ ﻗﻨﺎﻋﺖ ﻗﺎﻧﻊ ﺷﺪ‪ ،‬ﺯﻳ ﺮﺍ ﮐﻪ ﻻﺯﺍﻝ ﺣﺮ ﻳﺺ ﻣﺤﺮﻭﻡ‬ ‫ﺑﻮﺩﻩ ﻭ ﻗﺎﻧﻊ ﻣﺤﺒﻮﺏ ﻭ ﻣﻘﺒﻮﻝ ‪.‬‬

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‫ﻟﺴﺎﻥ ﻣﺨﺼﻮﺹ ﺫﮐﺮ ﻣﻦ ﺍﺳﺖ ﺑﻪ ﻏﻴﺒﺖ ﻣﻴﺎﻻﺋﻴﺪ ﻭ ﺍﮔﺮ ﻧﻔﺲ ﻧﺎﺭﻯ ﻏﻠﺒﻪ ﻧﻤﺎ ﻳ ﺪ‬ ‫ﺑﻪ ﺫﮐﺮ ﻋﻴﻮﺏ ﺧﻮﺩ ﻣﺸﻐﻮﻝ ﺷﻮﻳﺪ ﻧﻪ ﺑﻪ ﻏﻴﺒﺖ ﺧﻠﻖ ﻣﻦ‪ ،‬ﺯﻳﺮﺍ ﮐﻪ ﻫﺮ ﮐﺪﺍﻡ ﺍﺯ ﺷﻤﺎ‬ ‫ﺍﺑﺼﺮ ﻭ ﺍﻋﺮﻓﻴ ﺪ ﺍﺯ ﻧﻔﻮﺱ ﻋﺒﺎﺩ ﻣﻦ‪.‬‬ ‫ﺑﻨﻔﺲ ﺧﻮﺩ َ َ‬

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‫ﭘﺴﺖ ﺗﺮﻳﻦ ﻧﺎﺱ ﻧﻔﻮﺳﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻰ ﺛﻤﺮ ﺩﺭ ﺍﺭﺽ ﻇﺎﻫﺮﻧﺪ ﻭ ﻓﻰ ﺍﻟﺤﻘ ﻴﻘﻪ ﺍﺯ‬ ‫ﻣﻌﻄﻠﻪ ﻣﻬﻤﻠﻪ ﺍﺭﺟﺢ ﻋﻨﺪ ﺍﻪﻠﻟ‬ ‫ﺍﻣﻮﺍﺕ ﻣﺤﺴﻮﺑﻨﺪ ﺑﻠﮑﻪ ﺍﻣﻮﺍﺕ ﺍﺯ ﺁﻥ ﻧﻔﻮﺱ‬ ‫ّ‬

‫ﻣﺬﮐﻮﺭ‪.‬‬

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‫ﺍﺩﺏ ﺍﺯ ﺳﺠﻴﻪ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﺑﻪ ﺍﻭ ﺍﺯ ﺩﻭﻧﺶ ﻣﻤﺘﺎﺯ‪.‬‬

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‫ﻣﺤﺒﺖ ﻧﻮﺭ ﺍﺳﺖ ﺩﺭ ﻫﺮ ﺧﺎﻧﻪ ﺑﺘﺎﺑﺪ ﻭ ﻋﺪﺍﻭﺕ ﻇﻠﻤﺖ ﺍﺳﺖ ﺩﺭ ﻫﺮ ﻛﺎﺷﺎﻧﻪ ﻻﻧﻪ‬ ‫ﻧﻤﺎﻳﺪ‪.‬‬

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‫ﺍﻫﻞ ﺑﻬﺎء ﺑﺎﻳﺪ ﻣﻈﺎﻫﺮ ﻋﺼﻤﺖ ﻛﺒﺮﻯ ﻭ ﻋﻔﺖ ﻋﻈﻤﻰ ﺑﺎﺷﻨﺪ‪ .‬ﺩﺭ ﻧﺼﻮﺹ ﺍﻟﻬﻴ ﻪ‬ ‫َﺭﺑﺎﺕ ِﺣﺠﺎﻝ ﺑﻪ ﺍﺑﺪﻉ ﺟﻤﺎﻝ‬ ‫ﻣﺮﻗﻮﻡ ﻭ ﻣﻀﻤﻮﻥ ﺁﻳﻪ ﺑﻪ ﻓﺎﺭﺳﻰ ﭼﻨ ﻴﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ّ‬

‫ﺑﺮ ﺍﻳﺸﺎﻥ ﺑﮕﺬﺭﺩ ﺍﺑﺪﴽ ﻧﻈﺮﺷﺎﻥ ﺑﻪ ﺁﻥ ﺳﻤﺖ ﻧﻴ ﻔﺘﺪ‪ .‬ﻣﻘﺼﺪ ﺍﻳﻦ ﺍﺳﺖ ﺩﺭ ﺗﻘﺪﻳﺲ‬ ‫ﻭ ﺗﻨﺰﻳﻪ ﻭ ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﻭ ﺳﺘﺮ ﻭﺣﻴﺎ ﻭ ﺣﺠﺎﺏ ﻣﺸﻬﻮﺭ ﺁﻓﺎﻕ ﮔﺮﺩﻧﺪ ﺗﺎ ﻛﻞ ﺑﺮ‬ ‫ﭘﺎﻛﻰ ﻭ ﻃﻬﺎﺭﺕ ﻭ ﻛﻤﺎﻻﺕ ﻋﻔﺘﻴﮥ ﺍﻳﺸﺎﻥ ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺫﺭﻩ ﺍﻯ ﻋﺼﻤﺖ‬ ‫ﺍﻋﻈﻢ ﺍﺯ ﺻﺪﻫﺰﺍﺭ ﺳﺎﻝ ﻋﺒﺎﺩﺕ ﻭ ﺩﺭﻳﺎﻯ ﻣﻌﺮﻓﺖ ﺍﺳﺖ‪.‬‬

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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬ ‫•‬

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‫ﺩﺭ ﻋﻄﺎ‬ ‫ﺍﻟﻴﻮﻡ‬ ‫ﻣﻘﺮﺏ ﺩﺭﮔﺎﻩ ﮐﺒﺮﻳﺎ ﻧﻔﺴﻰ ﺍﺳﺖ ﮐﻪ ﺟﺎﻡ ﻭﻓﺎ ﺑﺨﺸﺪ ﻭ ﺍﻋﺪﺍ ﺭﺍ ّ‬ ‫ّ‬

‫ﺣﺘﻰ ﺳﺘﻤﮕﺮ ﺑﻴ ﭽﺎﺭﻩ ﺭﺍ ﺩﺳﺘﮕﻴﺮ ﺷﻮﺩ ﻭ ﻫﺮ ﺧﺼﻢ َﻟﺪﻭﺩ ﺭﺍ ﻳﺎﺭ‬ ‫ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ‪ّ ،‬‬

‫َﻭ ﺩﻭﺩ ‪.‬‬ ‫•‬

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‫ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺫﻳﺖ ﻭ ﺟﻔﺎ ﻧﻬﺎﻳﺖ ﻭﻓﺎ ﻣﺠﺮﺍ ﺩﺍﺭﻳﺪ ﻭ ﺩﺭ ﻣﻮﺍﺭﺩ ﻇﻬﻮﺭ ﺑﻐﻀﺎ ﺑﻪ ﻧﻬﺎﻳ ﺖ‬

‫ﺻﻔﺎ ﻣﻌﺎﻣﻠﻪ ﻛﻨﻴﺪ ‪.‬‬ ‫•‬

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‫ﺍﻯ ﺑﻨﺪﮤ ﺻﺎﺩﻕ ﺍﻟﻬﻰ‪ ،‬ﺍﻧﺴﺎﻥ ﭼﻨﺎﻧﻜﻪ ﻣﺮﻗﻮﻡ ﻧﻤﻮﺩ ﻯ ﺑﺎﻳﺪ ﻗﺼﻮﺭ ﺩﺭ ﺧﻮﺩ ﺑﻴﻨﺪ‪،‬‬ ‫ﻧﻪ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﺣﻖ ﺩﻳﮕﺮﺍﻥ ﺑﺎﻳﺪ ﺧﻄﺎﭘﻮﺵ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﻫﺮ ﻧﻔﺴﻰ ﺗﺤﺮ ﻯ‬ ‫ﻛﻤﺎﻻﺕ ﻧﻤﺎﻳ ﺪ‪ ،‬ﻧﻪ ﻧﻘﺎﺋﺺ‪ ،‬ﻭ ﺍﺯ ﻛﻤﺎﻻﺕ ﺁﻥ ﺷﺨﺺ ﺩﻡ ﺯﻧﺪ‪ ،‬ﻧﻪ ﻗﺼﻮﺭ ﻭ‬ ‫ﻧﻮﺍﻗﺺ ‪.‬‬

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‫ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺻﻔﺘﻰ ﺑﻬﺘﺮ ﻭ ﺧﻮﺷﺘﺮ ﻭ ﺷﻴﺮ ﻳﻨﺘﺮ ﺍﺯ ﻭﻓﺎ ﻧ ﻴﺴﺖ ‪.‬‬

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‫ﺍﻧﻔﺎﺱ ﺣﻴﺎﺕ ﺭﺍ ﺻﺮﻑ ﺍﻣﺮﻯ ﻋﻈ ﻴﻢ ﻧﻤﺎﻳﻴﺪ‪ .‬ﺍﮔﺮ ﺣ ﻴ ﺎﺕ ﻳﻚ ﻧﻔﺮ ﺑﻬﺎﺋ ﻰ ﻓﻘﻂ ﺑﻪ‬

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‫ﺗﺒﺎﺩﻝ ﻣﻜﺎﺗﻴﺐ ﻭ ﺗﻜﺮﺍﺭ ﻣﻜﺮﺭﺍﺕ ﺍﺩﺍﺭﻯ ﻣﺼﺮﻭﻑ ﮔﺮﺩﺩ ﭼﻪ ﺍﻣﺮ ﻋﻈﻴﻤﻰ ﺍﻧﺠﺎﻡ‬ ‫ﺩﺍﺩﻩ ﺍﺳﺖ؟ ﭘﺲ ﺑﺎﻳﺪ ﻭﻇﻴﻔﮥ ﻣﻘﺮﺭﻩ ﺑﻪ ﻃﻮﺭﻯ ﺍﻧﺠﺎﻡ ﮔﺮﺩﺩ ﻛﻪ ﺳﺒﺐ ﺗﺮﻗﻰ ﺷﺆﻭﻥ‬ ‫ﻣﻤﻠﻜﺖ ﻭ ﻣﻠﺖ ﺷﻮﺩ ﻭ ﺩﺭ ﺍﻣﻮﺭ ﺍﺯ ﺟﺮﻳﺎﻥ ﻋﺎﺩﻯ ﺭﻭﺯﻣﺮﻩ ﺗﺠﺎﻭﺯ ﻭ ﺭﻭﺡ ﺍﺑﺘﻜﺎﺭ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﻭ ﭘﻴ ﻮﺳﺘﻪ ﺩﺭ ﺑﺴﻂ ﻭ ﺗﻮﺳﻌﻪ ﻣﻨﺎﻓﻊ ﻭ ﻣﺼﺎﻟﺢ ﺍﺩﺍﺭﻯ ﻭ ﺗﺮﻗ ﻰ ﺷﺆﻭﻥ‬ ‫ﻣﻤﻠﻜﺖ ﻓﺪﺍﻛﺎﺭ ﻯ ﮔﺮﺩﺩ‪.‬‬

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‫ﻓﺼﻞ ﭘﻨﺠﻢ‪:‬‬

‫ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ ﺯﻣﻴﻨﮥ ﻭﺣﺪﺕ ﻭ ﺭﻓﺎﻩ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬

‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺫﻛﺮ ﺷﺪ‪ ،‬ﻳﻜﻰ ﺍﺯ ﺍﻗﺪﺍﻣﺎﺕ ﺑﻬﺎﺋﻴ ﺎﻥ ﺑﺮﺍﻯ ﺑﺮﻗﺮﺍﺭﻯ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧ ﻰ‬ ‫ﺗﺮﻭ ﻳﺞ ﺗﻌﺎﻟ ﻴﻢ ﺍﺳﺎﺳﻰ ﻓﻮﻕ ﺍﻟﺬﻛﺮ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺑﻬﺎﺋﻴ ﺎﻥ ﺑﻪ ﺑﻴﺎﻥ ﺍﻳﻦ ﺍﺻﻮﻝ ﺍﻛﺘﻔﺎ ﻧﻜﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﺮﺍ ﻯ‬ ‫ﺍﺟﺮﺍﻯ ﺁﻧﻬﺎ ﺩﺭ ﻧﻘﺎﻁ ﻣﺨﺘﻠﻒ ﻋﺎﻟﻢ ﺗﻼﺵ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺍﻯ ﻣﺒﺬﻭﻝ ﺩﺍﺷﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺍﺯ ﻫﻤﺎﻥ ﺍﻭﺍﻳﻞ ﻇﻬﻮﺭ ﺟﺪﻳﺪ ﺍﻳﻦ ﺍﻗﺪﺍﻣﺎﺕ ﺩﺭ ﺍﻳﺮﺍﻥ ﺁﻏﺎﺯ ﺷﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺁﺛﺎﺭﻯ‬ ‫ﻣﺜﻞ ﻟﻮﺡ ﺳﻠﻄﺎﻥ ﻭ ﻟﻮﺡ ﺩﻧﻴﺎ‪ ،‬ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻧﻴﺰ ﺩﺭ ﺁﺛﺎﺭﻯ ﻣﺎﻧﻨﺪ ﺭﺳﺎﻟﮥ ﻣﺪﻧﻴﻪ ﻭ ﺭﺳﺎﻟﮥ ﺳﻴﺎﺳﻴﻪ‬ ‫ﺍﻫﻞ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪ ﺍﺻﻼﺡ ﺍﻣﻮﺭ ﻣﻌﻨﻮﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ﺗﺸﻮﻳﻖ ﻭ ﺭﺍﻫﻨﻤﺎﻳﻰ ﻓﺮﻣﻮﺩﻧﺪ‬ ‫ﻭ ﺑﻬﺎﺋﻴﺎﻥ ﺩﺭ ﭘﺎﺳﺦ ﺑﻪ ﺁﻥ‪ ،‬ﺍﻗﺪﺍﻣﺎﺕ ﻓﺮﺍﻭﺍﻧﻰ ﺭﺍ ﺩﺭ ﺟﻬﺖ ﺍﻧﺠﺎﻡ ﺍﻳﻦ ﺍﺻﻼﺣﺎﺕ‪ ،‬ﻣﺎﻧﻨﺪ ﺳﺎﺧﺘﻦ‬ ‫ﻣﺪﺭﺳﻪ ﻭ ﺣﻤﺎﻡ ﻭ ﺑﻴﻤﺎﺭﺳﺘﺎﻥ ﻭ ﻏﻴﺮﻩ ﺑﻪ ﺳﺒﻚ ﺟﺪﻳﺪ‪ ،‬ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧﺪ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻳﻦ‬ ‫ﺯﺣﻤﺎﺕ ﺩﺭ ﺍﺛﺮ ﻧﺎﺩﺍﻧﻰ ﻭ ﺗﻌﺼﺐ ﺭﻫﺒﺮﺍﻥ ﺩﻳﻨﻰ ﻭ ﻣﻤﻠﻜﺘﻰ ﺑﻪ ﻫﺪﺭ ﺭﻓﺖ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺗﺤﻮﻝ‬ ‫ﻋﻤﻴﻘﻰ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ) ﺩﺭﺍﻳﻦ ﻣﻮﺭﺩﺍﺯﺟﻤﻠﻪ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩﺑﻪ ﺑﻴﺎﻧﻴﮥﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺎﻋﻨﻮﺍﻥ‬ ‫ﻗﺮﻥ ﺍﻧﻮﺍﺭ؛ ﻭ ﻛﺘﺎﺏ ﺑﻬﺎﺋﻴﺎﻥ ﻭﺍﻳﺮﺍﻥ ﺁﻳﻨﺪﻩ‪ ،‬ﺍﺯ ﺏ‪.‬ﻫﻤﺎﻳﻮﻥ(‪.‬‬ ‫ﺩﺭ ﺳﻄﺢ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎ ﺍﺭﺳﺎﻝ ﺍﻟﻮﺍﺣﻰ ﺧﻄﺎﺏ ﺑﻪ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ ﺳﺮﺍﻥ ﻋﺎﻟﻢ‬ ‫ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺗﺄﺳ ﻴﺲ ﺻﻠﺢ ﻭ ﺗﺸﻜ ﻴﻞ ﻣﺠﺎﻣﻊ ﻋﻈ ﻴﻢ ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﻭﺣﺪﺕ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻓﺮﺍﺧﻮﺍﻧﺪﻧﺪ ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻧﻴﺰ ﻋﻼﻭﻩ ﺑﺮ ﻣﻜﺎﺗﺒﺎﺕ ﺧﻮﺩ ﺑﺎ ﻣﺠﺎﻣﻊ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ )ﻣﺜﻞ ﻣﻜﺎﺗﺒﻪ ﺑﺎ ﺳﺎﺯﻣﺎﻥ ﻣﺮﻛﺰﻯ‬ ‫ﺻﻠﺢ ﭘﺎﻳﺪﺍﺭ ﺩﺭ ﻻﻫﻪ(‪ ،‬ﺩﺭ ﺳﻔﺮﻫﺎ ﻯ ﺧﻮﺩ ﺑﻪ ﺳﺮﺯﻣﻴﻨﻬﺎﻯ ﻏﺮﺑﻰ ﺑﺎ ﺗﻌﺪﺍﺩ ﺑﺴﻴ ﺎﺭﻯ ﺍﺯ ﺻﺎﺣﺒﺎﻥ ﺍﻧﺪ ﻳﺸﻪ‬ ‫ﻭ ﺗﻔﻜﺮ ﺍﺭﺗﺒﺎﻁ ﺑﺮﻗﺮﺍﺭ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍ ﻳﺸﺎﻥ ﺩﺭ ﻣﺼﺎﺣﺒﻪ ﻫﺎﻳﻰ ﻛﻪ ﻧﺸﺮﻳﺎﺕ ﻣﺨﺘﻠﻒ ﺑﺎ ﺍﻳﺸﺎﻥ ﺑﻪ ﻋﻤﻞ‬ ‫ﺁﻭﺭﺩﻧﺪ ﻫﺪﻑ ﺧﻮﺩ ﺍﺯ ﻣﺴﺎﻓﺮﺕ ﺑﻪ ﻛﺸﻮﺭ ﺁﻣﺮ ﻳﻜﺎ ﺭﺍ ﺷﺮﻛﺖ ﺩﺭ ﻛﻨﻔﺮﺍﻧﺲ ﺻﻠﺢ ﻟﻴ ﻚ ﻣﻮﻫﻮﻧﻚ‬ ‫)‪ (LAKE MOHONK PEACE CONFERENCE‬ﺑﻪ ﺩﻋﻮﺕ ﺳﺎﺯﻣﺎﻥ ﺩﻫﻨﺪﮔﺎﻥ ﺁﻥ ﻋﻨﻮﺍﻥ‬ ‫ﻧﻤﻮﺩﻧﺪ‪.‬‬


‫ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

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‫ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﺗﻮﺳﻌﮥ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺩﺭ ﺯﻣﺎﻥ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺳﺎﺯﻣﺎﻥ ﻫﺎﻯ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺷﺮﻭﻉ‬ ‫ﺑﻪ ﺷﻜﻞ ﮔﻴﺮﻯ ﻧﻤﻮﺩﻧﺪ ﻭ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻧﻴﺰ ﺩﺍﻣﻨﮥ ﻓﻌﺎﻟ ﻴ ﺘﻬﺎ ﻭ ﺧﺪﻣﺎﺕ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺳﻄﻮﺡ ﻣﺤﻠﻰ ﻭ ﻣﻠ ﻰ‬ ‫ﻭ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﮔﺴﺘﺮﺵ ﺩﺍﺩ‪ .‬ﻧﻘﻄﮥ ﺍﻭﺝ ﺍﻳﻦ ﺍﺭﺗﺒﺎﻁ ﺭﺍ ﻣﻰ ﺗﻮﺍﻥ ﺩﺭ ﻫﻤﻜﺎﺭﻯ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋ ﻰ ﺑﺎ ﺟﺎﻣﻌﮥ‬ ‫ﻼ ﺑﻪ ﺍﺭﺗﺒﺎﻁ ﺟﺎﻣﻌﮥ‬ ‫ﻣﻠﻞ ﻭ ﺑﻌﺪﻫﺎ ﺑﺎ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﻭ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺁﻥ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩ‪ .‬ﺫﻳ ً‬

‫ﺑﻬﺎﺋﻰ ﺑﺎ ﺍﻳﻦ ﺳﺎﺯﻣﺎﻧﻬﺎ ﻭ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻰ ﺍﺯ ﻫﻤﻜﺎﺭ ﻯ ﻫﺎﻯ ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺳﭙﺲ‬ ‫ﻧﻤﻮﻧﻪ ﻫﺎ ﻳﻰ ﺍﺯ ﺍﻗﺪﺍﻣﺎﺕ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ ﺳﻄﻮﺡ ﻣﻠﻰ ﻭ ﻣﺤﻠﻰ ﺑﻪ ﻣﻨﻈﻮﺭ ﺑﻬﺒﻮﺩ ﻭ ﭘ ﻴﺸﺮﻓﺖ ﻭ ﺭﻓﺎﻩ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺭﺍﺋﻪ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺟﺎﻣﻌﮥ ﻣﻠﻞ ﻭ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ‬ ‫ﺩﺭ ﺳﺎﻝ ‪ ۱۹۲۶‬ﻣﻴﻼﺩﻯ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺑﺎ ﺗﺄﺳﻴﺲ ﺩﻓﺘﺮﻯ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺩﺭ ﮊﻧﻮ ﻛﻪ ﻣﻘﺮ ﺟﺎﻣﻌﮥ‬ ‫ﻣﻠﻞ ﺑﻮﺩ‪ ،‬ﻣﺮﻛﺰﻯ ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺍﻳﻦ ﻧﻬﺎﺩ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﺮﻗﺮﺍﺭ ﻧﻤﻮﺩ‪ .‬ﺟﺎﻣﻌﮥ ﻣﻠﻞ ﺑﺎ ﭼﺎﭖ ﻧﺎﻡ‬ ‫ﺍﻳﻦ ﺩﻓﺘﺮ ﺩﺭ ﻧﺸﺮ ﻳﺎﺕ ﺭﺳﻤﻰ ﺧﻮﺩ ﺁﻥ ﺭﺍ ﺑﻪ ﺭﺳﻤﻴ ﺖ ﺷﻨﺎﺧﺖ‪ .‬ﺍ ﻳﻦ ﺩﻓﺘﺮ ﺑﻪ ﻋﻨﻮﺍﻥ ﺯﻳﺮﺑﻨﺎﻳﻰ ﺑﺮﺍ ﻯ‬ ‫ﻣﺸﺎﺭﻛﺖ ﺑﻬﺎﺋﻴ ﺎﻥ ﺩﺭ ﺟﺎﻣﻌﮥ ﻣﻠﻞ ﻋﻤﻞ ﻣﻰ ﻧﻤﻮﺩ‪.‬‬ ‫ﺍﺯ ﺁﻏﺎﺯ ﭘﻴﺪﺍﻳﺶ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺍﺭﺗﺒﺎﻁ ﻧﺰﺩﻳﻜﻰ ﺑﺎ ﺁﻥ ﺑﺮﻗﺮﺍﺭ ﻧﻤﻮﺩﻩ‬ ‫ﺍﺳﺖ‪ .‬ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۴۵‬ﻣﻴﻼﺩﻯ ﻣﻨﺸﻮﺭ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺩﺭ ﺳﺎﻧﻔﺮﺍﻧﺴﻴ ﺴﻜﻮ ﺍﻣﻀﺎء‬ ‫ﮔﺮﺩﻳﺪ‪ ،‬ﻧﻤﺎ ﻳﻨﺪﮔﺎﻥ ﺑﻬﺎﺋﻴ ﺎﻥ ﻧﻴﺰ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ ۱۹۴۸‬ﺍﻋﻼﻣﻴﮥ ﺑﻬﺎﺋﻰ ﺑﺎ ﻋﻨﻮ ﺍﻥ ﺗﻌﻬﺪﺍﺕ ﻭ‬

‫ﺣﻘﻮﻕ ﺑﺸﺮ ﺗﺴﻠ ﻴﻢ ﺍﻳﻦ ﺳﺎﺯﻣﺎﻥ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﺳﺎﻝ ﺑﻌﺪ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳ ﻚ‬ ‫ﺳﺎﺯﻣﺎﻥ ﻏﻴﺮﺩﻭﻟﺘﻰ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﺎ ﻋﻨﻮﺍﻥ ﺟﺎﻣﻌﮥ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﻬﺎﺋﻰ‬ ‫‪ INTERNATIONAL COMMUNITY‬ﺑﻪ ﺭﺳﻤﻴﺖ ﺷﻨﺎﺧﺖ‪.‬‬

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‫'‪THE BAHA‬‬

‫ﭘﺲ ﺍﺯ ﺩﺭﻳ ﺎﻓﺖ ﺍﻳﻦ‬

‫ﺍﻋﺘﺒﺎﺭﻧﺎﻣﻪ‪ ،‬ﻓﻌﺎﻟ ﻴﺖ ﮔﺴﺘﺮﺩﻩ ﻭ ﭼﺸﻤﮕﻴﺮ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺑﺎ ﺷﻮﺭ ﻭ ﺣﺮﺍﺭﺕ ﻓﺮﺍﻭﺍﻥ ﺩﺭ ﺍﻳﻦ ﺳﺎﺯﻣﺎﻥ ﺁﻏﺎﺯ‬ ‫ﮔﺮﺩﻳﺪ‪ .‬ﺗﻮﺍﻧﺎ ﻳﻰ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋ ﻰ ﺩﺭ ﺳﺎﺯﻣﺎﻧﺪﻫ ﻰ ﮔﺮﻭﻩ ﻛﺜﻴﺮﻯ ﺍﺯ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺩﺍﻭﻃﻠﺐ ﺑﺮﺍﻯ ﺍﺭﺍﺋﮥ‬ ‫ﺧﺪﻣﺎﺕ ﺑﺸﺮﺩﻭﺳﺘﺎﻧﻪ ﺩﺭ ﺯﻣﻴﻨﻪ ﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ﺯﻣﻴﻨﮥ ﻣﺴﺎﻋﺪﻯ ﺑﺮﺍﻯ ﻫﻤﻜﺎﺭ ﻯ‬ ‫ﺑﺎ ﺍﻳﻦ ﺳﺎﺯﻣﺎﻥ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ ﻓﺮﺍﻫﻢ ﺳﺎﺧﺖ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺑﻬﺎﺋﻴ ﺎﻥ ﺍﺯ ﺩﺳﺘﻪ ﺑﻨﺪﻯ ﻫﺎ ﻭ‬ ‫ﻣﺸﺎﺟﺮﺍﺕ ﺳ ﻴﺎﺳﻰ ﺑﻪ ﺩﻭﺭ ﻫﺴﺘﻨﺪ‪ ،‬ﻣﻮﺭﺩ ﺍﻋﺘﻤﺎﺩ ﻭ ﺗﻮﺟﻪ ﺗﻤﺎﻡ ﺩﺳﺖ ﺍﻧﺪﺭ ﻛﺎﺭﺍﻥ ﺳﺎﺯﻣﺎﻧﻬﺎ ﻯ‬ ‫ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺑﻪ ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﺑﺮﺍﻯ ﻫﻤﮥ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺁﺷﻜﺎﺭ ﺷﺪ ﻛﻪ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻧﻤﻰ ﺧﻮﺍﻫﺪ‬ ‫ﺍﺯ ﺣﺴﻦ ﺷﻬﺮﺕ ﺧﻮﺩ ﺩﺭ ﺟﻬﺖ ﻧ ﻴﻞ ﺑﻪ ﺍﻫﺪﺍﻑ ﺧﻮ ﻳﺶ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺍ ﻳﻦ ﻣﺸﺎﺭﻛﺖ ﻭ ﻓﻌﺎﻟﻴﺖ‬ ‫ﺩﺭ ﺧﺪﻣﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺗﻨﻬﺎ ﺩﺭ ﺟﻬﺖ ﺧﺪﻣﺖ ﺑﻪ ﻋﻤﻮﻡ ﻧﻮﻉ ﺑﺸﺮ ﻣﻰ ﺑﺎﺷﺪ ‪.‬‬ ‫ﻳﻜ ﻰ ﺍﺯ ﺍﻳﻦ ﻓﻌﺎﻟ ﻴﺘﻬﺎ ﻋﺒﺎﺭﺕ ﺍﺯ ﺑﺮﻧﺎﻣﻪ ﺍﻯ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺳﻄﺢ ﺟﻬﺎﻧﻰ ﺍﻓﻜﺎﺭ ﻋﻤﻮﻣ ﻰ ﺭﺍ ﺑﺮﺍ ﻯ‬ ‫ﭘﺬﻳﺮﺵ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﻣﺴﺎﻋﺪ ﻧﻤﻮﺩﻩ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺣﻤﺎ ﻳﺖ ﺍﺯ ﺍﻧﺠﻤﻨﻬﺎﻯ ﻣﻠﻰ ﻣﻠﻞ ﻣﺘﺤﺪ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬ ‫) ‪ (UNITED NATION ASSOCIATONS‬ﺗﺮﻏﻴﺐ ﻧﻤﻮﺩ‪.‬‬

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‫ﻫﻤﭽﻨ ﻴﻦ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۶۸‬ﻳﻚ‬

‫ﻧﻤﺎﻳﻨﺪﮤ ﺑﻬﺎﺋﻰ ﺑﻪ ﻋﻀﻮﻳﺖ ﻛﻤﻴﺘﮥ ﺍﺟﺮﺍﺋﻰ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﻏﻴﺮﺩﻭﻟﺘﻰ ﻣﻠﻞ ﻣﺘﺤﺪ ﺍﻧﺘﺨﺎﺏ ﺷﺪ ﻭ ﺑﻌﺪﴽ‬ ‫ﻣﻘﺎﻡ ﺭﺋ ﻴﺲ ﻭ ﻧﺎﺋﺐ ﺭﺋﻴﺲ ﺁﻥ ﻛﻤﻴﺘﻪ ﺭﺍ ﺍﺣﺮﺍﺯ ﻛﺮﺩ‪.‬‬

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‫ﺑﻪ ﻋﻼﻭﻩ‪ ،‬ﺩﺭ ﺳﺎﻝ ‪ ۱۹۷۰‬ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ‬

‫ﺷﻮﺭﺍﻯ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋ ﻰ ﻣﻠﻞ ﻣﺘﺤﺪ )‪ (ECOSOC‬ﺑﻪ ﻣﻘﺎﻡ ﻋﻀﻮ ﻣﺸﺎﻭﺭ ﺍﺭﺗﻘﺎء ﻳ ﺎﻓﺖ‪ .‬ﺩﺭ ﺳﺎﻝ‬ ‫‪ ۱۹۷۴‬ﺭﺳﻤﴼ ﻋﻀﻮ ﻭﺍﺑﺴﺘﮥ ﺑﺮﻧﺎﻣﮥ ﻣﺤﻴﻂ ﺯ ﻳﺴﺖ ﻣﻠﻞ ﻣﺘﺤﺪ )‪ (UNEP‬ﺷﺪ ﻭ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۷۶‬ﻋﻀﻮ‬ ‫ﻣﺸﺎﻭﺭ ﺻﻨﺪﻭﻕ ﻛﻮﺩﻛﺎﻥ‪ ،‬ﻳﻮﻧ ﻴﺴﻒ )‪ (UNICEF‬ﮔﺮﺩﻳﺪ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ ۱۹۸۹‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻋﻀﻮ ﻣﺸﺎﻭﺭ‬ ‫ﺻﻨﺪﻭﻕ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺩﺭ ﻣﻮﺭﺩ ﭘﻴﺸﺮﻓﺖ ﺯﻧﺎﻥ )‪ (UNIFEM‬ﺑﺮﮔﺰﻳﺪﻩ ﺷﺪ‪ .‬ﻫﻤﻜﺎﺭﻯ ﻓﻌﺎﻻﻧﻪ ﺍ ﻯ‬ ‫ﻧﻴﺰ ﺑﺎ ﺳﺎﺯﻣﺎﻥ ﺟﻬﺎﻧﻰ ﺑﻬﺪﺍﺷﺖ )‪ (WHO‬ﺩﺭ ﺳﺎﻝ ‪ ۱۹۸۹‬ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ‪.‬‬

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‫ﺩﺭ ﭼﻬﺎﺭ ﺳﺎﻝ ﭘﺎ ﻳ ﺎﻧﻰ ﻗﺮﻥ‬

‫ﺑﻴ ﺴﺘﻢ‪ ،‬ﻧﻤﺎﻳﻨﺪﮤ ﺩﺍﺋﻤﻰ ﺟﺎﻣﻌﮥ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﻬﺎﺋﻰ ﺑﻪ ﺳﻤﺖ ﺩﺑﻴﺮ ﻛﻨﻔﺮﺍﻧﺲ ﺳﺎﺯﻣﺎﻧﻬﺎ ﻯ ﻏ ﻴﺮ ﺩﻭﻟﺘ ﻰ ﻛﻪ‬ ‫ﻫﻴﺄﺕ ﻣﺮﻛﺰﻯ ﺗﻨﻈ ﻴﻢ ﺍﻣﻮﺭ ﺁﻧﻬﺎ ﺩﺭ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺍﺳﺖ ﺑﺮﮔﺰﻳﺪﻩ ﺷﺪ ‪.‬‬ ‫ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ‪ ،‬ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ ﻛﻨﻔﺮﺍﻧﺴﻬﺎﻯ ﻣﻨﻌﻘﺪﻩ ﺍﺯ ﺳﻮﻯ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺩﺭ ﻣﻮﺍﺿﻴﻊ‬ ‫ﻣﺨﺘﻠﻒ ﺍﻗﺘﺼﺎﺩ ﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺗﺮﺑﻴﺘ ﻰ‪ ،‬ﺷﺮﻛﺖ ﻓﻌﺎﻝ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ‬ ‫ﺍﻳﻦ ﻛﻨﻔﺮﺍﻧﺴﻬﺎ ﻋﺒﺎﺭﺕ ﺍﺯ ﻃﻴﻒ ﻭﺳﻴﻌﻰ ﺍﺯ ﺳﺎﻛﻨﺎﻥ ﻛﺸﻮﺭﻫﺎﻯ ﻣﺨﺘﻠﻒ ﻋﺎﻟﻢ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﺎ ﻣﺸﺎﺭﻛﺖ‬ ‫ﻓﻌﺎﻝ ﺧﻮﺩ ﺩﺭ ﻣﺒﺎﺣﺜﺎﺕ ﻭ ﺳﺨﻨﺮﺍﻧ ﻴﻬﺎ‪ ،‬ﻣﺴﺎﺋﻞ ﻣﻬﻤﻰ ﻛﻪ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﻣﺒﺘﻼ ﻧﻤﻮﺩﻩ ﺑﻮﺩ‬ ‫ﻣﻄﺮﺡ ﻣﻰ ﻛﺮﺩﻧﺪ‪ .‬ﻧﻤﻮﻧﻪ ﻫﺎ ﻳﻰ ﺍﺯ ﺍ ﻳﻦ ﻛﻨﻔﺮﺍﻧﺴﻬﺎ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪ :‬ﻛﻨﻔﺮﺍﻧﺲ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﺑﺮﺍﻯ ﻫﻤﻪ‬ ‫)ﺑﺎ ﻫﻤﻜﺎﺭﻯ ﻳﻮﻧﺴﻜﻮ( ﺩﺭ ﺗﺎﻳﻠﻨﺪ )‪ ،( ۱۹۹۰‬ﻛﻨﻔﺮﺍﻧﺲ ﺳﺮﺍﻥ ﺩﺭﺑﺎﺭﮤ ﻛﻮﺩﻛﺎﻥ ﺩﺭ ﻧﻴﻮ ﻳﻮﺭﻙ )‪،( ۱۹۹۰‬‬ ‫ﻛﻨﻔﺮﺍﻧﺲ ﻣﺤﻴﻂ ﺯ ﻳﺴﺖ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺩﺭ ﺭﻳﻮﺩﻭﮊﺍﻧﻴ ﺮﻭ )‪ ،( ۱۹۹۲‬ﻛﻨﻔﺮﺍﻧﺲ ﺟﻬﺎﻧﻰ ﺣﻘﻮﻕ ﺑﺸﺮ‬ ‫ﺩﺭ ﻭ ﻳﻦ )‪ ،(۱۹۹۳‬ﻛﻨﻔﺮﺍﻧﺲ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺟﻤﻌﻴﺖ ﺩﺭ ﻗﺎﻫﺮﻩ )‪ ،(۱۹۹۴‬ﻛﻨﻔﺮﺍﻧﺲ ﺳﺮﺍﻥ ﺟﻬﺎﻥ ﺩﺭﺑﺎﺭﮤ‬ ‫ﭘﻴﺸﺮﻓﺖ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺭ ﻛﭙﻨﻬﺎﮒ )‪ ،( ۱۹۹۵‬ﻛﻨﻔﺮﺍﻧﺲ ﺯﻧﺎﻥ ﺩﺭﭘﻜﻦ )‪ ،١٢٣( ۱۹۹۵‬ﻛﻨﻔﺮﺍﻧﺲ ﮔﻔﺘﮕﻮ ﻯ‬ ‫ﺗﻮﺳﻌﮥ ﺍﺩ ﻳﺎﻥ ﺟﻬ ﺎﻥ ﺩﺭ ﻟﻨﺪﻥ )‪ ،( ۱۹۹۸‬ﭘﺎﺭﻟﻤﺎﻥ ﺍﺩﻳﺎﻥ ﺟﻬﺎﻥ ﺩﺭ ﺁﻓﺮﻳﻘﺎﻯ ﺟﻨﻮﺑﻰ )‪ ،( ۱۹۹۹‬ﻭ‬ ‫ﻛﻨﻔﺮﺍﻧﺲ ﺟﻬﺎﻧﻰ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻧﮋﺍﺩﭘﺮﺳﺘﻰ ﺩﺭ ﺩﻭﺭﺑﺎﻥ )‪.(۲۰۰۱‬‬ ‫ﺳﺨﻨﺮﺍﻧﺎﻥ ﺑﻬﺎﺋﻰ ﺩﺭ ﺍ ﻳﻦ ﻛﻨﻔﺮﺍﻧﺴﻬﺎ ﺑﺎ ﺑﻴ ﺎﻥ ﺍﺭﺗﺒﺎﻁ ﺑﻴﻦ ﺟﻨﺒﻪ ﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺭﻭﺣﺎﻧ ﻰ‬ ‫ﺟﺎﻣﻌﮥ ﺍﻧﺴﺎﻧ ﻰ‪ ،‬ﺍﺑﻌﺎﺩ ﺟﺪﻳﺪﻯ ﺍﺯ ﻣﺸﻜﻼﺕ ﺟﻮﺍﻣﻊ ﺑﺸﺮﻯ ﻭ ﺭﺍﻩ ﺣﻞ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺗﻌﺎﻟ ﻴﻢ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻄﺮﺡ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﻋﺘﻤﺎﺩ ﺍﻋﻀﺎﻯ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﻏﻴﺮﺩﻭﻟﺘﻰ ﺑﻪ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺳﺒﺐ ﮔﺮﺩﻳ ﺪ‬ ‫ﻛﻪ ﺍﺯ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺑﻬﺎﺋ ﻰ ﺑﻪ ﺩﻓﻌﺎﺕ ﺩﻋﻮﺕ ﮔﺮﺩﺩ ﻛﻪ ﺑﻪ ﺟﺎﻯ ﺗﺴﻠ ﻴﻢ ﺍﻋﻼﻣﻴﻪ ﻳﺎ ﺑﻴﺎﻧﻴﻪ‪ ،‬ﺑﻪ ﻧﻄﻖ ﻭ‬ ‫ﺧﻄﺎﺑﻪ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ .‬ﺗﺠﺮﺑﮥ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺍﺯ ﺑﻪ ﻛﺎﺭﮔﻴﺮ ﻯ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ ﺟﻬﺖ ﺣﻞ ﻣﺸﻜﻼﺕ ﻭ ﻣﺴﺎﺋﻞ‬ ‫ﺟﻮﺍﻣﻊ ﻣﺨﺘﻠﻒ ﻭ ﻣﺘﻨﻮﻉ ﺩﺭ ﮔﻮﺷﻪ ﮔﻮﺷﻪ ﺍﻳﻦ ﻛﺮﮤ ﺧﺎﻛﻰ ﺳﺒﺐ ﺷﺪ ﻛﻪ ﺍﻳﻦ ﺟﺎﻣﻌﻪ ﺩﺭﻛﻰ ﻋﻤﻴﻘﺘﺮ ﺩﺭ‬ ‫ﺧﺼﻮﺹ ﻣﺴﺎﺋﻞ ﻣﺮﺑﻮﻁ ﺑﻪ ﭘ ﻴﺸﺮﻓﺖ ﻭ ﺗﻮﺳﻌﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺑﺮﺍﻯ ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺩﺭ‬


‫ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

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‫ﺗﺎﺭﻳ ﺦ‪ ،‬ﺟﺎﻣﻌﻪ ﺍ ﻯ ﻭﺍﺣﺪ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻣﺘﻜﺜﺮ ﺍﺯ ﺗﻤﺎﻣﻰ ﺍﻗﻮﺍﻡ ﻭ ﻧﮋﺍﺩﻫﺎﻯ ﺑﺸ ﺮﻯ ﺑﺎ ﻫﻤﺎﻫﻨﮕﻰ ﻭ‬ ‫ﺍﺗﺤﺎﺩ ﻧﺴﺒﺖ ﺑﻪ ﺛﺒﺖ ﻭ ﺍﺭﺯ ﻳﺎﺑﻰ ﺗﺠﺎﺭﺏ ﺧﻮﺩ ﺩﺭ ﺯﻣﻴﻨﮥ ﺗﻮﺳﻌﮥ ﺟﻮﺍﻣﻊ ﺍﻗﺪﺍﻡ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﻧﺘﺎﻳﺞ ﺟﺎﻟﺐ‬ ‫ﺗﻮﺟﻬﻰ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍ ﻳﻦ ﺗﺠﺎﺭﺏ ﻏﻨ ﻰ‪ ،‬ﺍﻋﻀﺎﻯ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺭﺍ ﻗﺎﺩﺭ ﺳﺎﺧﺘﻪ ﺍﺳﺖ ﻛﻪ ﺑﻪ‬ ‫ﻧﺤﻮﻯ ﻓﻌﺎﻝ ﺩﺭ ﻣﺬﺍﻛﺮﺍﺕ ﻭ ﻣﺸﺎﻭﺭﺍﺕ ﻭ ﺳﺨﻨﺮﺍﻧﻰ ﻫﺎ ﻳﻰ ﻛﻪ ﺩﺭ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﻭ ﺳﺎﻳﺮ ﺳﺎﺯﻣﺎﻧﻬﺎ ﻯ‬ ‫ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺗﺸﻜ ﻴﻞ ﻣﻰ ﮔﺮﺩﺩ ﺷﺮﻛﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺑﻪ ﻋﻨﻮﺍﻥ ﻧﻤﻮﻧﻪ ﻣﻰ ﺗﻮﺍﻥ ﺑﻪ ﺣﻀﻮﺭ ﺑﻴﺶ ﺍﺯ ‪ ۲۵۰‬ﻧﻔﺮ ﺍﺯ ﺑﻬﺎﺋﻴ ﺎﻥ ﺍﺯ ﭼﻬﻞ ﻛﺸﻮﺭ ﺩﺭ ﻛﻨﻔﺮﺍﻧﺲ‬ ‫ﺳﺮﺍﻥ ﺟﻬﺎﻥ ﺩﺭﺑﺎﺭﮤ ﭘﻴﺸﺮﻓﺖ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺭ ﻛﭙﻨﻬﺎﮒ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۹۵‬ﺍﺷﺎﺭﻩ ﻧﻤﻮﺩ‪ .‬ﻫﻤﭽﻨ ﻴﻦ ﺩﺭ‬ ‫ﻛﻨﻔﺮﺍﻧﺲ ﺯﻧﺎﻥ ﺩﺭ ﭘﻜﻦ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۹۵‬ﺑﻴﺶ ﺍﺯ ‪ ۵۰۰‬ﻧﻔﺮ ﺍﺯ ﺑﻬﺎﺋﻴ ﺎﻥ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ ‪.‬‬ ‫ﻫﻤﭽﻨ ﻴﻦ ﻣﻰ ﺗﻮﺍﻥ ﺑﻪ ﺗﺄﺳﻴﺲ ﺩﻓﺎﺗﺮﻯ ﺑﺮﺍﻯ ﺗﺮﻗﻰ ﻭ ﭘ ﻴﺸﺮﻓﺖ ﺯﻧﺎﻥ ﺗﻮﺳﻂ ‪ ۵۲‬ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻣﻠﻰ ﻭ‬ ‫ﻣﺸﺎﺭﻛﺖ ﺗﻌﺪﺍﺩ ﻛﺜﻴﺮﻯ ﺍﺯ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﺑﻬﺎﺋﻰ ﺩﺭ ﻛﻨﻔﺮﺍﻧﺴﻬﺎ ﻭ ﺟﻠﺴﺎﺕ ﺑﺤﺚ ﻭ ﻣﺬﺍﻛﺮﮤ ﺩﺭ ﺳﻄﻮﺡ‬ ‫ﻣﺤﻠﻰ ﻭ ﻣﻠﻰ ﻭ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﻭ ﺑﺮﮔﺰ ﻳﺪﻩ ﺷﺪﻥ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺗﺼﺪﻯ ﺳﻤﺘﻬﺎﻯ ﻣﻬﻤﻰ ﺩﺭ‬ ‫ﻛﻤﻴﺘﻪ ﻫﺎﻯ ﺍﺻﻠ ﻰ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﻏﻴﺮﺩﻭﻟﺘﻰ ﺍﺯ ﺟﻤﻠﻪ ﻛﻤﻴﺘﻪ ﺍﻯ ﻛﻪ ﺑﻪ ﺻﻨﺪﻭﻕ ﺗﻮﺳﻌﻪ ﻭ ﮔﺴﺘﺮﺵ ﺍﻣﻮﺭ‬ ‫ﺯﻧﺎﻥ ﺩﺭ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺧﺪﻣﺖ ﻣﻰ ﻛﻨﺪ ﺍﺷﺎﺭﻩ ﻧﻤﻮﺩ‪.‬‬ ‫ﻧﻘﻄﮥ ﺍﻭﺝ ﺍ ﻳﻦ ﻓﻌﺎﻟﻴﺘﻬﺎ ﺩﺭ ﺳﺎﻝ ‪ ۲۰۰۰‬ﺑﺎ ﻓﻌﺎﻟﻴﺖ ﻣﺠﺪﺍﻧﮥ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺑﻬﺎﺋﻰ ﺩﺭ‬ ‫ﻛﻨﻔﺮﺍﻧﺴﻬﺎﻯ ﺳﻪ ﮔﺎﻧﮥ ﻫﺰﺍﺭﻩ )ﭘﺎﻳﺎﻥ ﻗﺮﻥ ﺑﻴﺴﺘﻢ( ﻗﺎﺑﻞ ﻣﺸﺎﻫﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻭﻟﻴﻦ ﺳﺮﻯ ﺍﺯ ﺍﻳﻦ ﺟﻠﺴﺎﺕ ﺍﺯ‬ ‫‪ ۲۲‬ﺗﺎ ‪ ۲۶‬ﻣﻰ ﺳﺎﻝ ‪ ۲۰۰۰‬ﺑﻪ ﺩﻋﻮﺕ ﻛﻮﻓﻰ ﻋﻨﺎﻥ ﺩﺑﻴﺮ ﻛﻞ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺩﺭ ﻧﻴﻮﻳ ﻮﺭﻙ ﺗﺸﻜﻴﻞ‬ ‫ﮔﺮﺩﻳﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻫﺰﺍﺭ ﺳﺎﺯﻣﺎﻥ ﻏﻴﺮﺩﻭﻟﺘﻰ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺳﭙﺲ ﺍﺯ ‪ ۲۸‬ﺗﺎ ‪ ۳۱‬ﺍﻭﺕ ﺳﺎﻝ‬ ‫‪ ۲۰۰۰‬ﺭﻫﺒﺮﺍﻥ ﺍﻛﺜﺮ ﺟﻮﺍﻣﻊ ﺩﻳ ﻨ ﻰ ﺩﺭ ﻣﺮﻛﺰ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺍﺟﺘﻤﺎﻉ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺩﺑ ﻴﺮﻛﻞ ﺟﺎﻣﻌﮥ‬ ‫ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﻬﺎﺋﻰ ﻧﻤﺎﻳﻨﺪﮤ ﺑﻬﺎﺋ ﻴﺎﻥ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺟﻠﺴﺎﺕ ﻋﻤﻮﻣﻰ ﺁﻥ ﺍﺟﺘﻤﺎﻉ ﺳﺨﻦ ﺭﺍﻧﺪ‪ .‬ﺍﻳﻦ‬ ‫ﺩﻭ ﺍﺟﺘﻤﺎﻉ ﻣﻘﺪﻣﻪ ﺍﻯ ﺑﺮﺍﻯ ﺍﺟﺘﻤﺎﻉ ﺳﺮﺍﻥ ﺣﻜﻮﻣﺘﻬﺎﻯ ﺟﻬﺎﻥ ﺍﺯ ‪ ۶‬ﺗﺎ ‪ ۸‬ﺳﭙﺘﺎﻣﺒﺮ ﺳﺎﻝ ‪ ۲۰۰۰‬ﺑﻮﺩ ﻛﻪ‬ ‫ﺩﺭ ﺁﻥ ‪ ۱۴۹‬ﻧﻔﺮ ﺍﺯ ﺳﺮﺍﻥ ﻣﻤﺎﻟﻚ ﻭ ﺭﺅﺳﺎﻯ ﺩﻭﻟﺘﻬﺎ ﮔﺮﺩ ﻫﻢ ﺁﻣﺪﻧﺪ ﻭ ﺑﻪ ﻣﺸﻮﺭﺕ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ‬ ‫ﻛﻨﻔﺮﺍﻧﺲ ﻧﻴﺰ ﻧﻤﺎ ﻳ ﻨﺪﮤ ﺟﺎﻣﻌﮥ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﻬﺎﺋﻰ ﺑﻪ ﻋﻨﻮﺍﻥ ﺳﺨﻨﮕﻮﻯ ﻣﺠﻤﻊ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﻏﻴﺮﺩﻭﻟﺘﻰ ﺑﻪ‬ ‫ﺍﻳﺮﺍﺩ ﺳﺨﻨﺮﺍﻧﻰ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺍﺯ ﻃﺮﻳﻖ ﻣﺸﺎﺭﻛﺖ ﻓﻌﺎﻻﻧﮥ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ ﺍﻳﻦ ﻛﻨﻔﺮﺍﻧﺲ ﻫﺎ ﻯ ﺟﻬﺎﻧ ﻰ‪،‬‬ ‫ﻛﻮﺷﺶ ﻣﻰ ﺷﻮﺩ ﺗﺎ ﺗﺄﺛﻴﺮ ﻋﻤﻴﻘﻰ ﺩﺭ ﺟﻬﺖ ﮔﺮﻓﺘﻦ ﺍﻓﻜﺎﺭ ﺟﻬﺎﻧﻴ ﺎﻥ ﺩﺭ ﻃﺮﻳﻖ ﻭﺣﺪﺕ ﻭ ﺻﻠﺢ ﮔﺬﺍﺷﺘﻪ‬ ‫ﺷﻮﺩ‪.‬‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺑﻴﺎﻧﻴﻪﻫﺎﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ‬ ‫ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ ﻣﻘﺎﻃﻊ ﻣﺨﺘﻠﻒ ﺗﺎﺭﻳ ﺨﻰ ﺍﺯ ﻃﺮ ﻳﻖ ﺻﺪﻭﺭ ﺑﻴ ﺎﻧﻪ ﺧﻄﺎﺏ ﺑﻪ ﺳﺎﺯﻣﺎﻧﻬﺎ ﻯ‬ ‫ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﻭ ﺣﻜﻮﻣﺘﻬﺎ ﻭ ﺳﺎﻳﺮ ﺭﻫﺒﺮﺍﻥ ﻓﻜﺮﻯ ﻭ ﺩﻳ ﻨ ﻰ ﺟﻬﺎﻥ ﺗﺄﺛﻴﺮ ﻭﺳ ﻴﻊ ﻭ ﻋﻤ ﻴﻖ ﺩﺭ ﺷﻜﻞ ﮔﻴﺮﻯ ﻭ‬ ‫ﺍﻳﺠﺎﺩ ﺩﺭﻛﻰ ﺟﺪ ﻳﺪ ﻧﺴﺒﺖ ﺑﻪ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍ ﻳﻦ ﻛﺮﮤ ﺧﺎﻛﻰ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺍﻳﻦ ﺟﺎﻣﻌﻪ‬ ‫ﺍﺯ ﻫﻤﮥ ﺍﻳﻦ ﺳﺎﺯﻣﺎﻧﻬﺎ ﻭ ﻧﻬﺎﺩﻫﺎﻯ ﺑﺸﺮﻯ ﺩﻋﻮﺕ ﻣﻰ ﻛﻨﺪ ﺗﺎ ﺑﺎ ﻛﺴﺐ ﺩﻳ ﺪﻯ ﺟﺪﻳﺪ ﻧﺴﺒﺖ ﺑﻪ ﺟﻬﺎﻥ‪،‬‬ ‫ﺩﺭ ﺟﻬﺖ ﺍﺗﺤﺎﺩ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﮔﺎﻣﻬﺎﻯ ﺍﺳﺎﺳﻰ ﺑﺮﺩﺍﺭﻧﺪ‪ .‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻧﻤﻮﻧﻪ ﺑﺮ ﻃﺒﻖ ﮔﺰﺍﺭﺵ ﭼﻬﺎﺭﺳﺎﻟﮥ‬ ‫ﺷﻮﺭﺍﻯ ﺍﻗﺘﺼﺎﺩ ﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ‪ ،‬ﺟﺎﻣﻌﮥ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﻬﺎﺋﻰ ﺩﺭ ﻓﺎﺻﻠﮥ ﮊﺍﻧﻮﻳ ﻪ‬ ‫‪ ۱۹۹۴‬ﺗﺎ ﺩﺳﺎﻣﺒﺮ ‪ ۱۹۹۷‬ﺩﺭ ﺑ ﻴﺶ ﺍﺯ ‪ ۱۵۰‬ﺟﻠﺴﻪ ﺗﺤﺖ ﻧﻈﺮ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺷﺮﻛﺖ ﻧﻤﻮﺩﻩ ﻭ ﺑ ﻴﺶ ﺍﺯ‬ ‫‪ ۸۰‬ﺑﻴﺎﻧﻴﻪ ﺩﺭ ﺧﺼﻮﺹ ﻣﻮﺍﺿ ﻴﻊ ﻣﺘﻨﻮﻉ ﺻﺎﺩﺭ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪.‬‬

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‫ﺩﺭ ﺳﺎﻝ ‪ ۱۹۸۵‬ﺑﻴﺎﻧﻴﮥ ﻭﻋﺪﮤ ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﺍﺯ ﻃﺮﻑ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺧﻄﺎﺏ ﺑﻪ ﻋﻤﻮﻡ ﺍﻫﻞ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺖ ﻭ ﻧﺴﺨﻪ ﻫﺎﻯ ﻓﺮﺍﻭﺍﻧﻰ ﺍﺯ ﺁﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺳﺮﺍﻥ ﺣﻜﻮﻣﺘﻬﺎ ﻭ ﺻﺎﺣﺒﺎﻥ ﺍﻧﺪﻳﺸﻪ ﺩﺭ‬ ‫ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ .‬ﺍﻳﻦ ﺑﻴﺎﻧﻴﻪ‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻰ ﻛﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﺣﺼﻮﻝ ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﺭﺍ‬ ‫ﺑﻌﻴﺪ ﻭ ﺣﺘﻰ ﻏﻴﺮﻣﻤﻜﻦ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﺑﺎ ﺑﻴﺎﻧﻰ ﻗﺎﻃﻊ ﺗﺄﻛﻴﺪ ﻧﻤﻮﺩ ﻛﻪ ﭼﻨﻴﻦ ﻣﺮﺣﻠﻪ ﺍﻯ ﺍﺯ ﺗﺎﺭﻳﺦ ﺑﺸﺮﻯ‬ ‫ﻧﻪ ﺗﻨﻬﺎ ﻣﻤﻜﻦ‪ ،‬ﺑﻠﻜﻪ ﻗﻄﻌﻰ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻧﻴﻪ ﻣﺒﺎﺣﺚ ﺟﺪﻳﺪﻯ ﺩﺭ ﺑﺤﺚ ﺭﺍﻳﺞ ﺻﻠﺢ ﺟﻬﺎﻧﻰ‬ ‫ﻣﻄﺮﺡ ﮔﺮﺩﻳﺪ ﻛﻪ ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﻣﺒﺎﺣﺜﺎﺕ ﺳﺮﺍﻥ ﺟﻬﺎﻥ ﻭ ﻣﺘﻔﻜﺮﺍﻥ ﻭ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ ﻭ‬ ‫ﺍﻓﻖ ﺟﺪﻳﺪﻯ ﺭﺍ ﺑﺮ ﺍﻓﻜﺎﺭ ﺍﻧﺴﺎﻧﻰ ﺑﺎﺯ ﻧﻤﻮﺩ‪ .‬ﺿﻤﻦ ﺍﺭﺍﺋﮥ ﻧﺸﺎﻧﻪ ﻫﺎﻯ ﻣﺜﺒﺖ ﻧﺰﺩﻳﻜﻰ ﻭﻗﻮﻉ ﺻﻠﺢ‬ ‫ﺟﻬﺎﻧﻰ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺭﺍﻳﺞ ﺑﺸﺮ ﺩﺭ ﻣﻮﺭﺩ ﺗﻨﺎﺯﻉ ﺑﻘﺎ ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﻮﺭﺩ ﺍﻧﻜﺎﺭ ﻗﺮﺍﺭ ﮔﺮﻓﺖ؛ ﺍﺻﻮﻝ ﻻﺯﻡ‬ ‫ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﻳﻚ ﺻﻠﺢ ﭘﺎﻳﺪﺍﺭ‪ ،‬ﻣﺎﻧﻨﺪ ﺩﺭﻙ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﻋﻨﻮﺍﻥ ﺯﻳﺮ ﺑﻨﺎﻯ ﺻﻠﺢ ﻭ ﻋﺪﺍﻟﺖ‬ ‫ﻭ ﻧﻈﻢ ﺩﺭ ﻋﺎﻟﻢ‪ ،‬ﻣﻌﻴﺎﺭﻫﺎﻯ ﺟﻬﺎﻧﻰ ﺑﺮﺍﻯ ﺣﻘﻮﻕ ﺑﺸﺮ‪ ،‬ﻭ ﻏﻴﺮﻩ ﺍﺭﺍﺋﻪ ﮔﺮﺩﻳﺪ؛ ﻭ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﺍﻟﮕﻮﻳﻰ ﺑﺮﺍﻯ ﻭﺣﺪﺕ ﺩﺭ ﻛﺜﺮﺕ ﻣﻌﺮﻓﻰ ﮔﺸﺖ‪ .‬ﺍﻳﻦ ﺑﻴﺎﻧﻪ ﺍﻛﻨﻮﻥ ﺩﺭ ﺩﺳﺘﻮﺭ ﻛﺎﺭ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ‬ ‫ﻣﺬﺍﻛﺮﺍﺕ ﺑﺎ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﻭ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﺗﺎﺑﻌﻪ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪.‬‬ ‫ﻫﻤﭽﻨ ﻴﻦ ﺩﺭ ﺍﻛﺘﺒﺮ ‪ ۱۹۹۵‬ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﭘﻨﺠﺎﻫﻤ ﻴﻦ ﺳﺎﻟﮕﺮﺩ ﺗﺄﺳﻴ ﺲ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ‬ ‫ﺑﻴﺎﻧﻴ ﻪ ﺍﻯ ﺗﺤﺖ ﻋﻨﻮﺍﻥ »ﻧﻘﻄﻪ ﻋﻄﻔﻰ ﺑﺮﺍﻯ ﺟﻤ ﻴﻊ ﻣﻠﻞ ﻋﺎﻟﻢ« ﻛﻪ ﻣﺸﻜﻼﺕ ﻭ ﻧﻘﺎﺋﺺ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ‬ ‫ﺭﺍ ﺑﻴ ﺎﻥ ﻣﻰ ﻛﺮﺩ ﻭ ﺣﺎﻭﻯ ﭘ ﻴﺸﻨﻬﺎﺩﻫﺎﻳﻰ ﺑﺮﺍﻯ ﭘ ﻴﺸﺮﻓﺖ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ‪ ،‬ﺍﺯﺟﻤﻠﻪ ﺍﺻﻼﺡ ﺳﺎﺧﺘﺎﺭ ﺁﻥ‪،‬‬ ‫ﺍﻓﺰﺍﻳﺶ ﻗﺪﺭﺕ ﺍﺟﺮﺍﻳﻰ ﺁﻥ ﻭ ﺑﺮﺍﺑﺮ ﻯ ﻛﺸﻮﺭﻫﺎ ﺩﺭ ﺁﻥ ﺑﻮﺩ ﺗﻬﻴﻪ ﻭ ﻣﻨﺘﺸﺮ ﮔﺮﺩﻳﺪ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﺗﻮﺻﻴﻪ ﻫﺎ ﻯ‬ ‫ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻋﺒﺎﺭﺕ ﺑﻮﺩ ﺍﺯ‪ :‬ﺍﻓﺰﺍ ﻳﺶ ﺳﻄﺢ ﺣﺪﺍﻗﻞ ﺍﻟﺰﺍﻣﺎﺕ ﺑﺮﺍﻯ ﻋﻀﻮﻳ ﺖ‪ ،‬ﺍﻧﺘﺼﺎﺏ ﻛﻤﻴﺴﻴﻮﻧﻰ‬ ‫ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﮥ ﻣﺮﺯﻫﺎ ﻭ ﻣﻨﺎﻃﻖ ﻣﺮﺯ ﻯ‪ ،‬ﺗﺤﻘ ﻴﻖ ﺩﺭﺑﺎﺭﮤ ﺗﺮﺗ ﻴﺒﺎﺕ ﻣﺎﻟﻰ ﺟﺪﻳﺪ‪ ،‬ﺗﻌﻬﺪ ﻧﺴﺒﺖ ﺑﻪ ﻳﻚ ﺯﺑﺎﻥ ﻭ‬ ‫ﺧﻂ ﻣﺸﺘﺮﻙ ﻋﻤﻮﻣﻰ‪ ،‬ﺗﺤﻘ ﻴﻖ ﺩﺭﺑﺎﺭﮤ ﺍﻣﻜﺎﻥ ﻳﻚ ﻭﺍﺣﺪ ﭘﻮﻝ ﺭﺍ ﻳﺞ ﺟﻬﺎﻧ ﻰ‪ ،‬ﻣﺤﺪﻭﺩﻳ ﺖ ﺩﺭ ﺍﻋﻤﺎﻝ‬


‫ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

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‫ﺣﻖ ﻭﺗﻮ‪ ،‬ﺗﺄﺳ ﻴﺲ ﻧﻴﺮﻭﻯ ﻣﺨﺼﻮﺹ ﻧﻈﺎﻣ ﻰ‪ ،‬ﮔﺴﺘﺮﺵ ﺍﺧﺘ ﻴﺎﺭﺍﺕ ﺩﺍﺩﮔﺎﻩ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ‪ ،‬ﺗﻘﻮ ﻳ ﺖ‬ ‫ﺍﻗﺪﺍﻣﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻘﻮﻕ ﺑﺸﺮ‪ ،‬ﺍﻓﺰﺍﻳﺶ ﺷﺮﻛﺖ ﺯﻧﺎﻥ ﺩﺭ ﻧﻤﺎ ﻳﻨﺪﮔﻰ ﻣﻠﻞ ﻋﻀﻮ ﻭ ﺗﻮﺳﻌﮥ ﺑﺮﻧﺎﻣﻪ ﻫﺎ ﻯ‬ ‫ﺗﺤﺼﻴﻠﻰ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﺍﺧﻼﻗﻰ ﺩﺭ ﻣﺪﺍﺭﺱ ﺟﻬﺎﻥ‪.‬‬ ‫ﺩﺭ ﺁﻭﺭﻳﻞ ‪ ۲۰۰۲‬ﻧﻴﺰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻴ ﺎﻧﮥ ﺑﺴﻴ ﺎﺭ ﻣﻬﻤﻰ ﺭﺍ ﺧﻄﺎﺏ ﺑﻪ ﺭﻫﺒﺮﺍﻥ ﺩﻳﻨﻰ ﺟﻬﺎﻥ‬ ‫ﺻﺎﺩﺭ ﻓﺮﻣﻮﺩ ﻛﻪ ﻣﺴﺆﻭﻟﻴﺖ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺭﻓﻊ ﺍﺧﺘﻼﻓﺎﺕ ﺑﻴﻦ ﭘﻴ ﺮﻭﺍﻥ ﻣﺬﺍﻫﺐ ﻣﺨﺘﻠﻒ ﻭ ﻛﻤﻚ ﺑﻪ‬ ‫ﺑﺮﻗﺮﺍﺭﻯ ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﺑﻪ ﺍﻳﺸﺎﻥ ﮔﻮﺷﺰﺩ ﻣﻰ ﻛﺮﺩ‪ ،‬ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺧﻄﺮﺍﺕ ﺑﻨﻴﺎﺩﮔﺮﺍﻳﻰ ﻣﺬﻫﺒﻰ ﻭ ﻧﻴ ﺰ‬ ‫ﺑﻰ ﺍﻋﺘﻤﺎﺩﻯ ﻣﺮﺩﻡ ﺑﻪ ﺭﻫﺒﺮﺍﻥ ﺩﻳ ﻨﻰ ﻭ ﺩﺭ ﻧﺘ ﻴﺠﻪ ﺑﻰ ﺍﻋﺘﻘﺎﺩﻯ ﺁﻧﺎﻥ ﺑﻪ ﺩ ﻳﻦ ﺑﺮﺣﺬﺭ ﻣﻰ ﺩﺍﺷﺖ‪ ،‬ﻭ ﺍ ﻳﺸﺎﻥ‬ ‫ﺭﺍ ﺑﻪ ﺗﻮﺟﻪ ﺑﻪ ﺍﺳﺎﺱ ﻭ ﺣﻘ ﻴﻘﺖ ﺍﺩﻳ ﺎﻥ ﺍﻟﻬﻰ ﻭ ﺍﻧﺠﺎﻡ ﻫﻤﻜﺎﺭﻯ ﻫﺎﻯ ﺑ ﻴﻦ ﺍﻻﺩﻳﺎﻥ ﺩﻋﻮﺕ ﻣﻰ ﻧﻤﻮﺩ‪.‬‬ ‫ﻋﻼﻭﻩ ﺑﺮ ﻣﻮﺍﺭﺩ ﻓﻮﻕ‪ ،‬ﻣ ﻰ ﺗﻮﺍﻥ ﺍﺯ ﺻﺪﻫﺎ ﺑﻴﺎﻧﻴﻪ ﺩﺭ ﺯﻣﻴ ﻨﻪ ﻫﺎﻯ ﻣﺨﺘﻠﻒ ﻳﺎﺩ ﻛﺮﺩ ﻛﻪ ﻋﻤﺪﺗﴼ ﺩﺭ‬ ‫ﭼﻬﺎﺭ ﺯﻣﻴﻨﮥ ﻣﻬﻢ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ ‪ (۱ :‬ﺗﺮﻗﻰ ﺯﻧﺎﻥ‪ (۲ ،‬ﻣﺤ ﻴﻂ ﺯ ﻳﺴﺖ ﻭ ﺗﻮﺳﻌﻪ‪ (۳ ،‬ﺣﻘﻮﻕ ﺑﺸﺮ‪ (۴ ،‬ﺻﻠﺢ ‪.‬‬ ‫ﺍﻳﻦ ﭼﻬﺎﺭ ﺯﻣ ﻴﻨﻪ ﻧﺸﺎﻥ ﺩﻫﻨﺪﮤ ﻋﻼﺋﻖ ﺍﺻﻠﻰ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ ﺑﺮﻗﺮﺍﺭﻯ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺳﺎﺯﻣﺎﻧﻬﺎ ﻯ‬ ‫ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﻧﻤﻮﻧﻪ ﻫﺎ ﻳﻰ ﺍﺯ ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﺭﻓﺎﻩ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﭘ ﻴﺸﺮﻓﺖ ﺍﻗﺘﺼﺎﺩﻯ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬ ‫ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺗﻨﻬﺎ ﺑﻪ ﺍﺭﺍﺋﮥ ﺑﻴ ﺎﻧﻴﻪ ﻭ ﺳﺨﻨﺮﺍﻧﻰ ﺩﺭ ﺟﻬﺖ ﺍﺷﺎﻋﮥ ﺍﻓﻜﺎﺭ ﻋﺎﻟﻴﻪ ﺩﺭ ﺳﻄﺢ‬ ‫ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﻭ ﻣﻠﻰ ﻭ ﻣﺤﻠﻰ ﺍﻛﺘﻔﺎ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﺎ ﻣﺸﺎﺭﻛﺖ ﻓﻌﺎﻻﻧﻪ ﻭ ﺳﺎﺯﻣﺎﻧﺪﻫﻰ ﻫﺰﺍﺭﺍﻥ ﻫﺰﺍﺭ‬ ‫ﻋﻤﻼ ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﻣﺆﺛﺮﻯ ﺑﺮﺍﻯ ﺑﻬﺒﻮﺩ ﺷﺮﺍﻳﻂ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑﺸﺮ ﺩﺭ ﻛﺮﮤ ﺯﻣﻴﻦ ﻃﺮﺍﺣﻰ ﻭ ﺍﺟﺮﺍ ﻛﺮﺩﻩ‬ ‫ﻧﻔﺮ‪،‬‬ ‫ً‬ ‫ﺍﺳﺖ‪.‬‬

‫ﻗﺒﻼ ﺍﺷﺎﺭﻩ ﺷﺪ‪ ،‬ﺍﺯ ﺁﻏﺎﺯ ﭘﻴﺪﺍﻳﺶ ﺍﻭﻟ ﻴﻦ ﺟﻮﺍﻣﻊ ﺑﻬﺎﺋﻰ ﺩﺭ ﻛﺸﻮﺭﺍﻳﺮﺍﻥ‪ ،‬ﻫﺮﺟﺎ ﻛﻪ‬ ‫ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ‬ ‫ً‬

‫ﺟﻤﻌﻴﺖ ﻭ ﺷﺮﺍﻳ ﻂ ﺑﻬﺎﺋ ﻴﺎﻥ ﺍﺟﺎﺯﻩ ﻣﻰ ﺩﺍﺩ ﺍﻗﺪﺍﻣﺎﺗﻰ ﺟﻬﺖ ﺑﻬﺒﻮﺩ ﺍﻭﺿﺎﻉ ﺯﻧﺪﮔﻰ ﻣﺮﺩﻡ ﺍﻧﺠﺎﻡ ﻣﻰ ﺷﺪ ‪.‬‬ ‫ﻧﻤﻮﻧﻪ ﻫﺎﻯ ﺑﺴﻴ ﺎﺭﻯ ﺍﺯ ﺷﻬﺮﻫﺎ ﻭ ﺭﻭﺳﺘﺎﻫﺎ ﺭﺍ ﻣﻰ ﺗﻮﺍﻥ ﺍﺭﺍﺋﻪ ﺩﺍﺩ ﻛﻪ ﺩﺭ ﺷﺮﺍﻳﻂ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ ﻭ ﻓﻘﺮ‬ ‫ﺣﺎﻛﻢ ﺑﺮ ﺍﻳﺮﺍﻥ ﺩﺭ ﻋﻬﺪ ﻗﺎﺟﺎﺭ‪ ،‬ﺗﻮﺳﻂ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺻﺎﺣﺐ ﻣﺪﺭﺳﻪ ﺑﺮﺍﻯ ﭘﺴﺮﺍﻥ ﻭ ﺩﺧﺘﺮﺍﻥ‪ ،‬ﺣﻤﺎﻡ‬ ‫ﺑﻬﺪﺍﺷﺘﻰ‪ ،‬ﺩﺭﻣﺎﻧﮕﺎﻩ ﻭ ﺑﻴﻤﺎﺭﺳﺘﺎﻥ‪ ،‬ﺻﻨﺪﻭﻕ ﺧﻴﺮﻳ ﻪ ﻭ ﭘﻴﻜﻬﺎﻯ ﻧﺎﻣﻪ ﺭﺳﺎﻧﻰ ﮔﺸﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﻫﺮﭼﻨﺪ‬ ‫ﺣﻤﻼﺕ ﭘﻰ ﮔﻴﺮ ﺩﺷﻤﻨﺎﻥ ﺁﺋ ﻴﻦ ﺑﻬﺎﺋﻰ ﻣﺎﻧﻊ ﺗﻮﺳﻌﮥ ﺍﻳﻦ ﻣﺆﺳﺴﺎﺕ ﻋﺎﻡ ﺍﻟﻤﻨﻔﻌﻪ ﺩﺭ ﻛﺸﻮﺭ ﺍﻳﺮﺍﻥ ﮔﺸﺖ‪،‬‬ ‫ﻭﻟﻰ ﺑﺎ ﮔﺴﺘﺮﺵ ﺟﻮﺍﻣﻊ ﺑﻬﺎﺋﻰ ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﻣﻴﺪﺍﻥ ﻭﺳﻴﻌﻰ ﺑﺮﺍﻯ ﺍﻗﺪﺍﻡ ﻭ ﻋﻤﻞ ﺩﺭ ﻣﻘﺎﺑﻞ ﺑﻬﺎﺋ ﻴ ﺎﻥ‬ ‫ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪.‬‬

‫ﻧﻴ ﺎﺯ ﺭﻭﺯﺍﻓﺰﻭﻥ ﺑﻪ ﺍﻳﻦ ﺧﺪﻣﺎﺕ ﻭ ﻓﻌﺎﻟﻴﺘﻬﺎ ﺩﺭ ﻧﻘﺎﻁ ﻣﺨﺘﻠﻒ ﺟﻬﺎﻥ ﺳﺒﺐ ﮔﺮﺩﻳﺪ ﻛﻪ ﺩﺭ ﺍﻛﺘﺒﺮ‬ ‫ﺳﺎﻝ ‪ ۱۹۸۳‬ﺍﺯ ﺟﻮﺍﻣﻊ ﺑﻬﺎﺋﻰ ﺟﻬﺎﻥ ﺧﻮﺍﺳﺘﻪ ﺷﻮﺩ ﻛﻪ ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﺭﻓﺎﻩ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﻣﻨﻈﻢ‬ ‫ﭘﻰ ﮔﻴﺮﻯ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺩﺭ ﻣﺮﻛﺰ ﺟﻬﺎﻧ ﻰ ﺑﻬﺎﺋﻰ ﻧﻴﺰ ﺩﻓﺘﺮﻯ ﺑﺮﺍﻯ ﭘ ﻴﺸﺮﻓﺖ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺭﻓﺎﻩ ﺍﺟﺘﻤﺎﻋ ﻰ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬ ‫ﺗﺄﺳﻴﺲ ﺷﺪ ﻛﻪ ﻋﻬﺪﻩ ﺩﺍﺭ ﻫﻤﺎﻫﻨﮕﻰ ﻭ ﺁﻣﻮﺯﺵ ﻭ ﺗﺪﺍﺭﻛﺎﺕ ﺍ ﻳﻦ ﺑﺮﻧﺎﻣﻪ ﻫﺎ ﮔﺮﺩﺩ‪.‬‬

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‫ﺍﻳﻦ ﺧﺪﻣﺎﺕ ﻭ‬

‫ﻓﻌﺎﻟﻴﺘﻬﺎ ﻓﻘﻂ ﺷﺎﻣﻞ ﺑﻬﺎﺋﻴ ﺎﻥ ﻧﻤﻰ ﺷﻮﺩ ﻭ ﻫﻤﮥ ﺍﻓﺮﺍﺩ ﺑﺸﺮﻯ ﺭﺍ ﺍﺯ ﻫﺮ ﺩﻳﻦ ﻭ ﺁﺋﻴﻨﻰ ﺩﺭ ﺑﺮ ﻣﻰ ﮔﻴﺮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﭘﺮﻭﮊﻩ ﻫﺎ ﺭﺍ ﻣﻰ ﺗﻮﺍﻥ ﺩﺭ ﮔﺮﻭﻩ ﻫﺎﻯ ﺫ ﻳﻞ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻛﺮﺩ‪:‬‬

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‫ﺳﻮﺍﺩﺁﻣﻮﺯﻯ‪ :‬ﭘﺮﻭﮊﻩ ﻫﺎﻯ ﺳﻮﺍﺩﺁﻣﻮﺯﻯ ﺑﻬﺎﺋﻰ ﻋﻼﻭﻩ ﺑﺮ ﺗﺮﻭ ﻳﺞ ﻛﺴﺐ ﻣﻬﺎﺭﺗﻬﺎﻯ ﺧﻮﺍﻧﺪﻥ ﻭ‬ ‫ﻧﻮﺷﺘﻦ‪ ،‬ﺗﻮﺍﻧﻤﻨﺪﺳﺎﺯﻯ ﺭﻭﺣﺎﻧﻰ ﺍﻓﺮﺍﺩ ﻭ ﺍﺟﺘﻤﺎﻉ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﺩ‪ .‬ﭘﺮﻭﮊﻩ ﺍﻯ ﺩﺭ ﮔﻮﻳﺎﻥ ﻧﻤﻮﻧﻪ ﺍﻯ ﻣﻮﻓﻖ‬ ‫ﺩﺭ ﺍ ﻳﻦ ﺯﻣﻴﻨﻪ ﺍﺳﺖ‪ .‬ﭘﺮﻭﮊﮤ ﺳﻮﺍﺩﺁﻣﻮﺯﻯ »ﺑﺮﺑﺎﻟﻬﺎﻯ ﻛﻠﻤﺎﺕ« ﺑﻪ ﺟﻮﺍﻧﺎﻥ ﻛﻤﻚ ﻣﻰ ﻛﻨﺪ ﺗﺎ ﺑﻪ ﻣﺴﺎﺋﻞ‬ ‫ﺍﺧﻼﻗﻰ ﺑﻴﻨﺪ ﻳﺸﻨﺪ ﻭ ﺩﺭ ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺧﺪﻣﺎﺗﻰ ﻣﺸﺎﺭﻛﺖ ﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﭘﺮﻭﮊﻩ ﺑﻴﺶ ﺍﺯ ‪ ۳۰۰۰‬ﺁﻣﻮﺯﮔﺎﺭ‬ ‫ﺩﺍﻭﻃﻠﺐ ﺗﺮﺑﻴﺖ ﻛﺮﺩﻩ ﻭ ‪ ۱۰۰۰۰‬ﺟﻮﺍﻥ ﺭﺍ ﺩﺭ ﻣﻨﺎﻃﻖ ﺷﻬﺮﻯ ﻭ ﺭﻭﺳﺘﺎﻳﻰ ﻣﻮﺭﺩ ﺁﻣﻮﺯﺵ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﻣﺪﺍﺭﺱ ﺭﺳﻤﻰ‪ :‬ﻣﺮﻛﺰﻫﺎﻯ ﺁﻣﻮﺯﺷ ﻰ ﺑﻬﺎﺋﻰ ﺩﺭ ﻣﺤﺪﻭﺩﮤ ﻛﻼﺳﻬﺎﻯ ﺧﺼﻮﺻﻰ ﺗﺎ ﻣﺪﺍﺭﺱ‬ ‫ﺳﻄﻮﺡ ﺍﺑﺘﺪﺍﻳﻰ ﻭ ﻣﺘﻮﺳﻄﻪ ﻓﻌﺎﻟﻴﺖ ﺩﺍﺭﻧﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻫﻤﮥ ﺁﻧﻬﺎ ﻫﺪﻑ ﭘﻴﺸﺮﻓﺖ ﺗﺤﺼﻴﻠﻰ ﺭﺍ ﺩﻧﺒﺎﻝ‬ ‫ﻣﻰ ﻛﻨﻨﺪ ﻭ ﺗﺄﻛﻴﺪ ﻣﺨﺼﻮﺹ ﺑﺮ ﺧﺪﻣﺖ ﺑﻪ ﺍﺟﺘﻤﺎﻉ ﺑﺮ ﭘﺎﻳﮥ ﺍﺭﺯﺷﻬﺎﻯ ﺍﺧﻼﻗﻰ ﻭ ﺗﻌﺎﻟ ﻴﻢ ﺭﻭﺣﺎﻧ ﻰ‬ ‫ﺩﺍﺭﻧﺪ‪ ،‬ﻫﺮﻛﺪﺍﻡ ﻣﻰ ﻛﻮﺷﻨﺪ ﺗﺎ ﺑﻪ ﻧ ﻴﺎﺯ ﺧﺎﺹ ﺍﺟﺘﻤﺎﻉ ﺧﻮﺩ ﭘﺎﺳﺦ ﺩﻫﻨﺪ‪ .‬ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ ﺩﺭ ﻛﻠﻤﺒﻴ ﺎ‪،‬‬ ‫ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋ ﻰ ﺑﺮﺍﻯ ﺩﺧﺘﺮﺍﻥ ﻭ ﭘﺴﺮﺍﻥ ﺗﻤﺎﻡ ﺍﺩﻳ ﺎﻥ ﻭ ﻣﺬﺍﻫﺒﻰ ﻛﻪ ﺍﻣﻜﺎﻥ ﺩﺳﺘ ﻴﺎﺑﻰ ﺑﻪ ﺳ ﻴﺴﺘﻢ ﺁﻣﻮﺯﺵ ﻭ‬ ‫ﭘﺮﻭﺭﺵ ﺩﻭﻟﺘﻰ ﺭﺍ ﻧﺪﺍﺭﻧﺪ ﻛﻼﺳﻬﺎﻯ ﺧﺼﻮﺻﻰ ﺭﺍﻳﮕﺎﻥ ﺍﺭﺍﺋﻪ ﻣﻰ ﻛﻨﺪ‪.‬‬ ‫ﺁﻣﻮﺯﺵ ﺍﺧﻼﻗﻰ ﭘﺎﻳﮥ ﺑﺮﻧﺎﻣﻪ ﻫﺎ ﻯ ﺗﺤﺼﻴﻠﻰ ﻣﺪﺍﺭﺳﻰ ﺍﺳﺖ ﻛﻪ ﺗﻮﺳﻂ ﺑﻬﺎﺋ ﻴﺎﻥ ﺍﺩﺍﺭﻩ‬ ‫ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﺑﻪ ﻋﻼﻭﻩ ﺑﺮﻧﺎﻣﻪ ﻫﺎ ﻳﻰ ﺗﻨﻈ ﻴﻢ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺗﺄﺛﻴﺮﺷﺎﻥ ﺑﻪ ﺍﺟﺘﻤﺎﻉ ﻭﺳﻴ ﻌﺘﺮﻯ ﮔﺴﺘﺮﺵ‬ ‫ﻣﻰ ﻳ ﺎﺑﺪ‪ .‬ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ ﺍﻗﺪﺍﻡ ﺁﻣﻮﺯﺷﻰ ﺷﺎﻫ ﻴﻦ ﺳﻠﻄﻨﺘﻰ ﺩﺭ ﺁﻓﺮﻳﻘﺎﻯ ﺟﻨﻮﺑﻰ ﺑﻪ ﺟﻮﺍﻧﺎﻥ ﺁﻣﻮﺯﺵ ﻣﻰ ﺩﻫﺪ‬ ‫ﺗﺎ ﺩﺭ ﻣﺪﺍﺭﺱ ﻣﺘﻮﺳﻄﻪ ﻛﻼﺳﻬﺎ ﻳﻰ ﺑﺮﮔﺰﺍﺭ ﻛﻨﻨﺪ ﺗﺎ ﺩﺍﻧﺶ ﺁﻣﻮﺯﺍﻥ ﺩﺭ ﮔﻔﺘﮕﻮﻫﺎ ﻳﻰ ﭘﻴ ﺮﺍﻣﻮﻥ ﻣﻮﺿﻮﻋﺎﺗ ﻰ‬ ‫ﭼﻮﻥ ﺍﻳﺪﺯ‪ ،‬ﺧﺪﻣﺎﺕ ﺍﺟﺘﻤﺎﻋ ﻰ‪ ،‬ﺁﮔﺎﻫﻰ ﺟﻬﺎﻧﻰ ﻭ ﻣﺤ ﻴﻂ ﺯ ﻳﺴﺖ ﺷﺮﻛﺖ ﻛﻨﻨﺪ‪.‬‬ ‫ﺭﻓﻊ ﺗﻌﺼﺒﺎﺕ‪ :‬ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻭﺣﺪﺕ ﻭ ﻳﮕﺎﻧﮕﻰ ﺩﺭ ﺷﻤﺎﺭ ﺯ ﻳﺎﺩﻯ ﺍﺯ ﭘﺮﻭﮊﻩ ﻫﺎﻯ ﻣﺒﺎﺭﺯﻩ ﺑﺎ‬ ‫ﺗﻌﺼﺒﺎﺕ ﻧﮋﺍﺩ ﻯ‪ ،‬ﻃﺒﻘﺎﺗﻰ ﻳﺎ ﻓﺮﻫﻨﮕﻰ ﺗﺠﻠﻰ ﻣﻰ ﻛﻨﺪ‪ .‬ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ ﺩﺭ ﻛﻮﺯﻭﻭ ﮔﺮﻭﻫﻰ ﺍﺯ ﺟﻮﺍﻧﺎﻥ ﺑﺎ‬ ‫ﻫﺪﻑ ﭘﻴﺸﺒﺮﺩ ﺍﻗﺪﺍﻣﺎﺕ ﺟﻤﻌﻰ ﻭ ﺍﺷﺘﺮﺍﻛﻰ ﻣﻴ ﺎﻥ ﺗﺠﺰﻳﻪ ﻃﻠﺒﺎﻥ ﻗﻮﻣﻰ ﺍﻗﺪﺍﻡ ﺑﻪ ﺗﺄﺳﻴﺲ ﻣﺮﻛﺰ ﺗﻮﺳﻌﮥ‬ ‫ﺩﻳﺪﮔﺎﻩ ﺟﻬﺎﻧﻰ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻣﺮﻛﺰ ﻛﻪ ﺑﻪ ﺁﻣﻮﺯﺵ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺭﺳﺎﻧﻪ ﺩﺭ ﭘ ﻴﺸﺒﺮﺩ ﺻﻠﺢ ﻭ ﺗﻌﻠ ﻴﻢ ﻭ ﺗﺮﺑ ﻴ ﺖ‬ ‫ﺍﺧﻼﻗﻰ ﻣﻰ ﭘﺮﺩﺍﺯﺩ ﻣﻮﻓﻖ ﺷﺪﻩ ﺍﺳﺖ ﺗﺎ ﺣﻤﺎﻳﺖ ﺑﺴﻴ ﺎﺭﻯ ﺍﺯ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﺻﺎﺣﺐ ﻧﻔﻮﺫ ﺍﺯ ﺟﻤﻠﻪ‬ ‫ﻳﻮﻧ ﻴﺴﻒ ﺭﺍ ﺟﻠﺐ ﻛﻨﺪ‪.‬‬ ‫ﭘﻴﺸﺮﻓﺖ ﺯﻧﺎﻥ‪ :‬ﺩﺭ ﻫﺮ ﭘﺮﻭﮊﻩ ﺍﻯ ﻛﻪ ﺑﻬﺎﺋﻴ ﺎﻥ ﻋﻬﺪﻩ ﺩﺍﺭ ﺁﻥ ﻫﺴﺘﻨﺪ ﺗﻼﺵ ﻣﻰ ﺷﻮﺩ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ‬ ‫ﺩﺭ ﺷﺮﺍ ﻳﻂ ﻣﺴﺎﻭ ﻯ ﻭ ﺑﺎ ﻣﺰﺍﻳﺎ ﻯ ﻳ ﻜﺴﺎﻥ ﺩﺭ ﻫﻤﮥ ﻓﻌﺎﻟ ﻴﺘﻬﺎﻯ ﺍﻧﺴﺎﻧ ﻰ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﻋﻠﻤﻰ‪ ،‬ﺍﺩﺍﺭﻯ‪ ،‬ﺩﻭﻟﺘ ﻰ‪،‬‬


‫ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

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‫ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﻣﺸﺎﺭﻛﺖ ﻛﻨﻨﺪ‪ .‬ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﻭﻳﮋﻩ ﺍﻯ ﺑﺮﺍﻯ ﺭﻓﻊ ﺗﻌﺼﺒﺎﺕ ﻋﻠﻴﻪ ﺯﻧﺎﻥ ﻭ‬ ‫ﺍﻳﺠﺎﺩ ﻣﻜﺎﻧﻴﺰﻣﻰ ﺑﺮﺍﻯ ﺣﻔﻆ ﻣﻨﺎﻓﻊ ﺁﻧﺎﻥ ﻭ ﺗﺄﻣ ﻴﻦ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﻻﺯﻡ ﺑﺮﺍﻯ ﺭﺳﻴ ﺪﻥ ﺁﻧﺎﻥ ﺑﻪ‬ ‫ﺟﺎ ﻳﮕﺎﻩ ﺣﻘ ﻴﻘ ﻴﺸﺎﻥ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﺗﻬ ﻴﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ ﻣﺆﺳﺴﮥ ﺗﻮﺳﻌﮥ ﺯﻧﺎﻥ ﺭﻭﺳﺘﺎﻳﻰ ﺑﺎﺭﻟﻰ‬ ‫ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﺁﻣﻮﺯﺷﻰ ﺷﺶ ﻣﺎﻫﻪ ﺍﻯ ﺑﺮﺍﻯ ﺯﻧﺎﻥ ﺭﻭﺳﺘﺎ ﻳﻰ ﺍﺭﺍﺋﻪ ﻣﻰ ﻛﻨﺪ ﻛﻪ ﺁﻣﻮﺯﺵ ﻣﻬﺎﺭﺗﻬﺎﻯ ﻋﻤﻠﻰ ﺭﺍ‬ ‫ﺑﺎ ﺑﺎﻻ ﺑﺮﺩﻥ ﺳﻄﺢ ﺁﮔﺎﻫﻰ ﻭ ﻇﺮﻓﻴ ﺖ ﺭﻭﺣﺎﻧﻰ ﭘ ﻴﻮﻧﺪ ﻣﻰ ﺩﻫﺪ‪ .‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﻛﻪ ﺗﻐﻴﻴﺮ ﻣﻨﺎﺳﺐ‬ ‫ﺭﻓﺘﺎﺭ ﻫﻤﺴﺮﺍﻥ‪ ،‬ﭘﺪﺭﺍﻥ‪ ،‬ﻣﺎﺩﺭﺍﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﺑﻪ ﻫﻤﺎﻥ ﺍﻧﺪﺍﺯﻩ ﺍﺯ ﺍﻫﻤﻴﺖ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﻣﺆﺳﺴﻪ‬ ‫ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﭘﺲ ﺍﺯ ﺑﺎﺯﮔﺸﺖ ﺯﻧﺎﻥ ﺑﻪ ﺭﻭﺳﺘﺎﻫﺎﻯ ﺧﻮﺩ ﺍﺯ ﻃﺮﻳﻖ ﺑﺮﭘﺎﻳﻰ ﻛﻨﻔﺮﺍ ﻧﺴﻬﺎ ﻭ ﺍﻧﺠﻤﻨﻬﺎﻳﻰ ﺩﺭ‬ ‫ﺭﻭﺳﺘﺎﻫﺎﻯ ﺁﻧﺎﻥ ﺗﺪﺍﻭﻡ ﻣﻰ ﺑﺨﺸﺪ‪.‬‬ ‫ﻣﺤﻴﻂ ﺯﻳﺴﺖ‪ :‬ﺩﺭ ﺯﻣﻴﻨﮥ ﻣﺤﻴﻂ ﺯ ﻳﺴﺖ ﭘﺮﻭﮊﻩ ﻫﺎﻯ ﺑﻬﺎﺋﻰ ﺑﻪ ﻃﻮﺭ ﻛﻠﻰ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻧﻴﺎﺯﻫﺎ ﻯ‬ ‫ﻫﺮ ﺍﺟﺘﻤﺎﻉ ﻋﻤﻞ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ ﺩﺭ ﻓ ﻴﺠﻰ ﺩﺍﻧﺶ ﺳﻨﺘ ﻰ‪ ،‬ﺗﻜﻨ ﻴﻜﻬﺎﻯ ﺍﺑﺘﻜﺎﺭﻯ ﻋﻠﻤﻰ‪،‬‬ ‫ﺁﻣﻮﺯﺷﻬﺎﻯ ﺯﻳﺴﺖ ﻣﺤ ﻴﻄ ﻰ‪ ،‬ﺍﺟﺘﻤﺎﻋﺎﺕ ﺑﺮﻧﺎﻣﻪ ﺭﻳﺰﻯ ﻣﺸﺎﻭﺭﻩ ﺍﻯ ﻭ ﺍﻗﺪﺍﻣﺎﺕ ﺩﺭﺁﻣﺪﺯﺍﻯ ﺑﺎﺩﻭﺍﻡ ﺩﺭ‬ ‫ﭘﺮﻭﮊﻩ ﺍﻯ ﺑﺎ ﻧﺎﻡ ﺍﺑﺘﻜﺎﺭ ﺑﺎﻏﻬﺎﻯ ﻣﺮﺟﺎﻧﻰ ﺑﺎ ﻫﻢ ﺑﻪ ﻛﺎﺭ ﺑﺴﺘﻪ ﺷﺪﻧﺪ ﺗﺎ ﻣﺎﻫ ﻴﮕﻴﺮﺍﻥ ﻣﺤﻠﻰ ﺑﺘﻮﺍﻧﻨﺪ ﻣﻨﺎﺑﻊ‬ ‫ﻣﺮﺟﺎﻧﻰ ﺧﻮﺩ ﺭﺍ ﻣﺤﺎﻓﻈﺖ ﻛﻨﻨﺪ‪ .‬ﻣﻮﻓﻘﻴﺖ ﺍ ﻳﻦ ﭘﺮﻭﮊﻩ ﺑﺎﻋﺚ ﺷﺪ ﺗﺎ ﻳﻜﻰ ﺍﺯ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ ﻛﻪ‬ ‫ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺍﻗﻴﺎﻧﻮﺱ ﺁﺭﺍﻡ ﺟﻨﻮﺑﻰ ﻓﻌﺎﻟﻴﺖ ﺩﺍﺭﺩ ﺍﺯ ﺍ ﻳﻦ ﭘﺮﻭﮊﻩ ﺍﻟﮕﻮﺑﺮﺩﺍﺭﻯ ﻛﻨﺪ‪.‬‬ ‫ﻛﺸﺎﻭﺭﺯﻯ‪ :‬ﭘﺮﻭﮊﻩ ﻫﺎﻯ ﻛﺸﺎﻭﺭﺯﻯ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻣﻰ ﻛﻮﺷﻨﺪ ﺗﺎ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺑﻪ ﺩﺍﻧﺶ ﺳﻨﺘ ﻰ‬ ‫ﺍﺣﺘﺮﺍﻡ ﻣﻰ ﮔﺬﺍﺭﻧﺪ ﻭ ﺑﻪ ﺍﺑﻌﺎﺩ ﺍﺟﺘﻤﺎﻋﻰ ﺗﻮﺳﻌﻪ ﻧﻴﺰ ﺗﻮﺟﻬ ﻰ ﺧﺎﺹ ﺩﺍﺭﻧﺪ‪ ،‬ﭘﻴﺸﺮﻓﺘﻬﺎﻯ ﻋﻠﻢ ﻭ‬ ‫ﺗﻜﻨﻮﻟﻮﮊﻯ ﺭﺍ ﺩﺭ ﻣﺴﻴﺮ ﺑﻬﺒﻮﺩ ﺗﻮﻟﻴﺪ ﻋﺮﺿﻪ ﻛﻨﻨﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺭﻭﺵ ﺗﻮﻟﻴﺪﺍﺕ ﻛﺸﺎﻭﺭﺯﻯ ﺑﻪ ﻣﻨﺰﻟﮥ ﺷﻴﻮﻩ ﺍ ﻯ‬ ‫ﺑﺮﺍﻯ ﺗﻮﺳﻌﮥ ﺍﺟﺘﻤﺎﻋﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ ﻣﻰ ﺗﻮﺍﻥ ﺑﻪ ﭘﺮﻭﮊﮤ ﺑﺎﻍ ﻫﻤﮕﺎﻧﻰ ﺩﺭ ﻣﻐﻮﻟﺴﺘﺎﻥ ﺍﺷﺎﺭﻩ‬ ‫ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﭘﺮﻭﮊﻩ ﺑﺎ ﭘﺮﺩﺍﺧﺘﻦ ﺑﻪ ﻛﺎﺷﺖ ﺳﺒﺰ ﻳﺠﺎﺕ ﺑﻪ ﺑﻬﺒﻮﺩ ﺗﻐﺬﻳﮥ ﺍﻫﻞ ﻣﺤﻞ ﻛﻤﻚ ﻣﻰ ﻛﻨﺪ ﻭ‬ ‫ﻫﻤﭽﻨ ﻴﻦ ﺑﻪ ﺩﺭﺁﻣﺪ ﺁﻧﻬﺎ ﻣﻰ ﺍﻓﺰﺍﻳﺪ‪ .‬ﺗﺄﺛﻴﺮ ﻣﻬﻤﺘﺮ ﺍﻳﻦ ﭘﺮﻭﮊﻩ ﺑﺎﻻ ﺑﺮﺩﻥ ﺗﻮﺍﻧﺎﻳﻰ ﺍﻧﺠﺎﻡ ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺟﻤﻌ ﻰ‬ ‫ﺍﺯ ﻃﺮ ﻳﻖ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩﻥ ﻣﻮﻗﻌﻴﺘﻬﺎﻯ ﻣﺸﻮﺭﺕ ﺍﺳﺖ‪.‬‬ ‫ﺑﻬﺪﺍﺷﺖ‪ :‬ﺍﻗﺪﺍﻣﺎﺕ ﺑﻬﺎﺋﻴ ﺎﻥ ﺩﺭ ﺯﻣ ﻴﻨﮥ ﺑﻬﺪﺍﺷﺖ ﺑﻪ ﺷﻜﻠﻬﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺻﻮﺭﺕ ﻣ ﻰ ﭘﺬﻳﺮﺩ ﻛﻪ‬ ‫ﺍﺯ ﺟﻤﻠﻪ ﺍﺣﺪﺍﺙ ﻛﻠﻴﻨ ﻴﻜﻬﺎ‪ ،‬ﺩﺍﺭﻭﺧﺎﻧﻪ ﻫﺎﻯ ﺭﺍ ﻳﮕﺎﻥ ﻋﻤﻮﻣﻰ ﻭ ﻛﻤﭙﻬﺎﻯ ﭘﺰﺷﻜﻰ ﻭ ﺩﻧﺪﺍﻧﭙﺰﺷﻜﻰ ﺭﺍ‬ ‫ﺷﺎﻣﻞ ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﺮﺧﻰ ﺍﺯ ﻛﺸﻮﺭﻫﺎ ﺑﺮﻧﺎﻣﻪ ﻫﺎﻳﻰ ﺗﻬﻴﻪ ﻛﺮﺩﻩ ﺍﻧﺪ ﺗﺎ ﺍﺯ ﺷﺒﻜﻪ ﺍﻯ ﺍﺯ ﻣﺪﺩﻛﺎﺭﺍﻥ ﺑﻬﺪﺍﺷﺖ‬ ‫ﺟﻮﺍﻣﻊ ﺣﻤﺎﻳﺖ ﻛﻨﻨﺪ‪ .‬ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ ﻣﻰ ﺗﻮﺍﻥ ﺍﺯ ﭘﺮﻭﮊﻩ ﺍ ﻯ ﺩﺭ ﺍﻭﮔﺎﻧﺪﺍ ﻧﺎﻡ ﺑﺮﺩ ﻛﻪ ﺩﺭ ﺁﻥ ﺑﻴﺶ ﺍﺯ ﻳﻜﺼﺪ‬ ‫ﻣﺪﺩﻛﺎﺭ ﺩﻭﺭﻩ ﺩﻳﺪﻩ ﻣﻮﻓﻖ ﺷﺪﻧﺪ ﺳﻄﺢ ﭘﻮﺷﺶ ﻣﺼﻮﻥ ﺳﺎﺯﻯ ﺭﺍ ﺩﺭ ﻣﻨﺎﻃﻖ ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﮔﺴﺘﺮﺵ ﺩﻫﻨﺪ‪.‬‬ ‫ﺗﻼﺷﻬﺎﻯ ﺍﺧﻴﺮ ﺑ ﻴﺸﺘﺮ ﻣﺘﻮﺟﻪ ﺁﻣﻮﺯﺵ ﻣﺮﺑﻴ ﺎﻥ ﺑﻬﺪﺍﺷﺖ ﺧﺎﻧﻮﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﻭﺳﺘﺎﻫﺎ ﺑﺎ ﮔﺮﻭﻫﻬﺎ ﻯ‬ ‫ﻛﻮﭼﻚ ﺩﺭ ﻣﺴﻴﺮ ﺑﻪ ﻛﺎﺭﮔﻴﺮﻯ ﺭﺍﻫﻜﺎﺭﻫﺎﻯ ﻣﺆﺛﺮ ﭘ ﻴﺸﮕﻴ ﺮﻯ ﺍﺯ ﺑﻴﻤﺎﺭﻳﻬﺎ ﺩﺭ ﺧﺎﻧﻪ ﻫﻤﻜﺎﺭﻯ ﻣﻰ ﻛﻨﻨﺪ‪.‬‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﻫﻨﺮ ﻭ ﺭﺳﺎﻧﻪ ﻫﺎﻯ ﮔﺮﻭﻫﻰ‪ :‬ﻣﻮﺿﻮﻋﺎﺗﻰ ﭼﻮﻥ ﻳ ﮕﺎﻧﮕ ﻰ ﺍﻧﺴﺎﻧﻬﺎ‪ ،‬ﺧﻮﺵ ﺑﻴﻨ ﻰ‪ ،‬ﺧﻴ ﺮﺧﻮﺍﻫ ﻰ‪،‬‬ ‫ﺩﺭﺳﺘﻜﺎﺭﻯ‪ ،‬ﺍﺩﺏ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﻭ ﻫﻤﺎﻫﻨﮕﻰ ﻧﮋﺍﺩ ﻯ ﭘﺎﻳﮥ ﺑﺴﻴ ﺎﺭﻯ ﺍﺯ ﺑﺮﻧﺎﻣﻪ ﻫﺎ ﻳﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻫﻨﺮ ﻭ‬ ‫ﺭﺳﺎﻧﻪ ﻫﺎ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ »ﺗﺌﺎﺗﺮ ﻛﻮﺩﻛﺎﻥ« ﺩﺭ ﺷﻬﺮ ﻧﻴ ﻮﻳ ﻮﺭﻙ ﺍﻳﺎﻻﺕ ﻣﺘﺤﺪﻩ ﻣﻰ ﻛﻮﺷﺪ ﺗﺎ‬ ‫ﺍﻳﻦ ﻛﻴﻔﻴﺘﻬﺎﻯ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﺩﺭ ﻧﻤﺎ ﻳﺸﻬﺎﻯ ﻫﻨﺮﻯ ﺩﺭ ﻣﻴﺎﻥ ﻛﻮﺩﻛﺎﻥ ﻧﮋﺍﺩﻫﺎﻯ ﻣﺘﺨﻠﻒ ﺍﻳﻦ ﺷﻬﺮ ﺑﻪ ﻛﺎﺭ‬ ‫ﮔﻴﺮﺩ‪ .‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻳﻚ ﺭﺍﺩﻳﻮ ﻯ ﺑﻬﺎﺋﻰ ﺩﺭ ﺁﻣﺮ ﻳﻜﺎﻯ ﻻﺗ ﻴﻦ ﻧﻘﺶ ﺭﺳﺎﻧﻪ ﺭﺍ ﺩﺭ ﻏﻨﺎ ﻯ ﻓﺮﻫﻨﮕﻰ ﺑﻪ‬ ‫ﻧﻤﺎﻳﺶ ﻣ ﻰ ﮔﺬﺍﺭﺩ‪ .‬ﺍﻳﻦ ﺭﺍﺩﻳﻮ ﺍﺯ ﻃﺮﻳﻖ ﺑﺮﻧﺎﻣﻪ ﻫﺎﻳﻰ ﻛﻪ ﺍﺭﺯﺷﻬﺎﻯ ﺍﺧﻼﻗﻰ ﺭﺍ ﭘﺮﻭﺭﺵ ﻣﻰ ﺩﻫﻨﺪ ﻭ ﺑﺮ‬ ‫ﻣﻮﺳ ﻴﻘﻰ ﻭ ﻫﻨﺮ ﻭ ﻓﺮﻫﻨﮓ ﺑﻮﻣﻰ ﺗﺄﻛ ﻴﺪ ﺩﺍﺭﻧﺪ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ‪ ،‬ﺗﻮﺳﻌﻪ ﻭ ﺧﺪﻣﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ ﺗﺮﻭ ﻳ ﺞ‬ ‫ﻣﻰ ﺩﻫﺪ‪.‬‬ ‫ﻫﻢ ﺍﻛﻨﻮﻥ ﺑ ﻴﺶ ﺍﺯ ‪ ۴۰‬ﺳﺎﺯﻣﺎﻥ ﺗﻮﺳﻌﮥ ﺑﻬﺎﺋﻰ ﺑﺎ ﺳﺎﺧﺘﺎﺭ ﺑﺮﻧﺎﻣﻪ ﺍﻯ ﺑﻪ ﻧﺴﺒﺖ ﭘﻴ ﭽﻴﺪﻩ ﻭ ﺷﻌﺎﻉ‬ ‫ﺗﺄﺛﻴﺮﮔﺬﺍﺭﻯ ﻗﺎﺑﻞ ﺗﻮﺟﻬﻰ ﺩﺭ ﻧﻘﺎﻁ ﻣﺨﺘﻠﻒ ﺟﻬﺎﻥ ﻓﻌﺎﻟﻴﺖ ﻣﻰ ﻛﻨﻨﺪ ﻭ ﻫﺮﻛﺪﺍﻡ ﺩﺭ ﻣﺮﺣﻠﻪ ﺍﻯ ﺍﺯ ﻣﺮﺍﺣﻞ‬ ‫ﺭﺷﺪ ﻭ ﺗﻮﺳﻌﻪ ﻫﺴﺘﻨﺪ‪ .‬ﺩﺭ ﺍﺩﺍﻣﻪ ﺑﻪ ﭘﻨﺞ ﻧﻤﻮﻧﻪ ﺍﺯ ﺁﻧﻬﺎ ﺍﺷﺎﺭﻩ ﻣﻰ ﺷﻮﺩ‪:‬‬ ‫ﺩﺍﻧﺸﮕﺎﻩ ﻧﻮﺭ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﻧﻮﺭ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۸۵‬ﻣﻴﻼﺩﻯ ﺩﺭ ﺳﺎﻧﺘﺎﻛﺮﻭﺯ ﺩﺭ ﺑﻮﻟﻴﻮﻯ ﮔﺸﺎ ﻳ ﺶ‬ ‫ﻳﺎﻓﺖ‪ .‬ﺍﻣﺮﻭﺯ ﺍﻳﻦ ﺩﺍﻧﺸﮕﺎﻩ ﺩﺭ ﻣﻴ ﺎﻥ ﻣﻌﺘﺒﺮﺗﺮ ﻳﻦ ﺩﺍﻧﺸﮕﺎﻫﻬﺎﻯ ﺧﺼﻮﺻ ﻰ ﺍﻳﻦ ﻛﺸﻮﺭ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﺳﻴﺰﺩﻩ‬ ‫ﺭﺷﺘﻪ ﺩﺭ ﻣﻘﻄﻊ ﻛﺎﺭﺷﻨﺎﺳ ﻰ‪ ،‬ﻳ ﺎﺯﺩﻩ ﺭﺷﺘﻪ ﺩﺭ ﻣﻘﻄﻊ ﻛﺎﺭﺷﻨﺎﺳﻰ ﺍﺭﺷﺪ ﻭ ﺷﺎﻧﺰﺩﻩ ﺩﻭﺭﮤ ﺗﺨﺼﺼﻰ ﺍﺯ‬ ‫ﺟﻤﻠﻪ ﺧﺪﻣﺎﺕ ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﺑﻪ ﻫﺰﺍﺭﺍﻥ ﺩﺍﻧﺸﺠﻮﻯ ﺍﻳﻦ ﺩﺍﻧﺸﮕﺎﻩ ﺍﺳﺖ ‪.‬‬

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‫ﻓﻮﻧﺪﺍﺋﻴ ﻚ‪ :‬ﻓﻮﻧﺪﺍﺋﻴﻚ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۷۴‬ﻣﻴﻼﺩﻯ ﺩﺭ ﻛﻠﻤﺒﻴﺎ ﺗﺄﺳ ﻴﺲ ﺷﺪ‪ .‬ﺩﻭ ﻋﺎﻣﻞ ﺍﺻﻠ ﻰ‬ ‫ﻣﺤﺮﻙ ﺗﺄﺳﻴ ﺲ ﺍ ﻳﻦ ﺳﺎﺯﻣﺎﻥ ﺑﻮﺩ‪ .‬ﻳﻜ ﻰ ﺍﻳ ﻨﻜﻪ ﺑﺮﺍ ﻯ ﻗﺪﻡ ﺑﺮﺩﺍﺷﺘﻦ ﻣﺮﺩﻡ ﺩﺭ ﻣﺴﻴﺮ ﺗﻮﺳﻌﻪ ﻭﺟﻮﺩ‬ ‫ﻣﺆﺳﺴﺎﺕ ﻭ ﺳﺎﺧﺘﺎﺭﻫﺎ ﻳﻰ ﻛﻪ ﺣﻘﻴ ﻘﺘﴼ ﺑﻪ ﻣﺮﺩﻡ ﺗﻌﻠﻖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺿﺮﻭﺭﻯ ﺍﺳﺖ ﻭﺩ ﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺍﮔﺮ‬ ‫ﻣﺮﺩﻡ ﺑﺨﻮﺍﻫﻨﺪ ﻣﺴﺆﻭﻟﻴﺖ ﺗﻮﺳﻌﻪ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﺑﺎﻳﺪ ﺁﻣﻮﺯﺷﻬﺎﻯ ﻻﺯﻡ ﺭﺍ ﺩﻳﺪﻩ ﺑﺎﺷﻨﺪ‪ .‬ﺑﺮﺍﻯ ﺑﻪ ﻋﻤﻞ‬ ‫ﺩﺭﺁﻭﺭﺩﻥ ﺍﻳﻦ ﺩﻭ ﺍﺻﻞ ﻓﻮﻧﺪﺍﺋﻴﻚ ﺩﺍﻧﺸﮕﺎﻫﻰ ﺑﺮﺍﻯ ﺗﻮﺳﻌﮥ ﺻﺤﻴﺢ ﺗﺄﺳ ﻴﺲ ﻛﺮﺩ‪ ،‬ﭼﺎﺭﭼﻮﺑﻰ ﻛﻪ ﺩﺭ‬ ‫ﺁﻥ ﻓﺮﺍﻳﻨﺪﻫﺎﻯ ﻳ ﺎﺩﮔﻴﺮﻯ ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﺑﻪ ﻋﻤﻞ ﺩﺭﺁﻳﻨﺪ‪ .‬ﺍﻳﻦ ﻓﺮﺍﻳﻨﺪﻫﺎ ﻋﺒﺎﺭﺕ ﺑﻮﺩﻧﺪ ﺍﺯ ﺟﺴﺘﺠﻮ ﻯ‬ ‫ﺳ ﻴﺴﺘﻤﻬﺎﻯ ﺟﺎ ﻳﮕﺰﻳﻦ ﺗﻮﻟﻴ ﺪ‪ ،‬ﺗﺄﺳﻴ ﺲ ﺳﻴﺴﺘﻤﻬﺎﻯ ﺑﺎﺩﻭﺍﻡ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﺭﺳﻤﻰ ﻭ ﺗﻘﻮ ﻳﺖ ﭘﺎﻳﻪ ﻫﺎ ﻯ‬ ‫ﺍﻗﺘﺼﺎﺩ ﻣﺤﻠﻰ ‪.‬‬

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‫ﻣﺆﺳﺴﮥ ﺗﻮﺳﻌﮥ ﻋﺼﺮ ﺟﺪﻳﺪ ‪ :‬ﻣﺆﺳﺴﮥ ﺗﻮﺳﻌﮥ ﻋﺼﺮ ﺟﺪﻳﺪ ﻳﺎ ‪ New Era‬ﺩﺭ ﺳﺎﻝ ‪ ۱۹۸۷‬ﺩﺭ‬ ‫ﭘﻨﺠﮕ ﻴﻨﻰ ﺩﺭ ﻫﻨﺪ ﺗﺄﺳﻴﺲ ﺷﺪ‪ .‬ﺍﻧﮕﻴﺰﮤ ﭘﻴﺪﺍﻳﺶ ﺁﻥ ﺍﻳﻦ ﺑﺎﻭﺭ ﺑﻮﺩ ﻛﻪ ﺗﻮﺳﻌﺔ ﺑﺎﺩﻭﺍﻡ ﻭﻗﺘ ﻰ ﺑﻪ ﻭﺟﻮﺩ‬ ‫ﻣﻰ ﺁﻳﺪ ﻛﻪ ﺍﻓﺮﺍﺩ ﻭ ﺟﻮﺍﻣﻊ ﺗﻮﺍﻧﺎ ﻳﻰ ﺗﺼﻤﻴﻢ ﮔﻴﺮﻯ ﺩﺭﺑﺎﺭﮤ ﻣﺴﺎﺋﻞ ﺯﻧﺪﮔﻰ ﺭﻭﺯﻣﺮﮤ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺍ ﺑﺎﺷﻨﺪ ﻭ‬ ‫ﺍﻳﻦ ﻣﺘﻌﺎﻗﺒﴼ ﺩﺭ ﺍﻗﺪﺍﻣﺎﺕ ﻛﻮﭼﻚ ﺗﻮﺳﻌﻪ ﻧﻤﻮﺩ ﭘﻴﺪﺍ ﻣﻰ ﻛﻨﺪ‪ .‬ﺍ ﻳﻦ ﻣﺆﺳﺴﻪ ﺩﻭﺭﻩ ﻫﺎﻯ ﻳﻜﺴﺎﻟﻪ ﻭ‬ ‫ﺩﻭﺳﺎﻟﻪ ﺍﻯ ﺍﺭﺍﺋﻪ ﻣﻰ ﻛﻨﺪ ﻛﻪ ﺍﺯ ﭼﻬﺎﺭﺑﺨﺶ ﺗﺸﻜ ﻴﻞ ﻣﻰ ﺷﻮﺩ‪ :‬ﻳﻚ ﺁﻣﻮﺯﺵ ﺷﻐﻠﻰ ﻳﺎ ﺣﺮﻓﻪ ﺍﻯ ﺑﺮﺍﻯ‬


‫ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

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‫ﺍﻣﺮﺍﺭ ﻣﻌﺎﺵ‪ ،‬ﻳ ﻚ ﺑﺨﺶ ﺍﺧﻼﻗﻰ ﻭ ﺭﻭﺣﺎﻧ ﻰ‪ ،‬ﻳﻚ ﺑﺨﺶ ﺧﺪﻣﺎﺗﻰ ﻛﻪ ﺑﺮ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻣﻬﺎﺭﺗﻬﺎ ﻯ‬ ‫ﻓﺮﺍﮔﺮﻓﺘﻪ ﺩﺭ ﺑﻬﺒﻮﺩ ﺟﺎﻣﻌﻪ ﺗﺄﻛﻴﺪ ﺩﺍﺭﺩ ﻭ ﻳﻚ ﺑﺨﺶ ﻓﺮﻫﻨﮕﻰ ﻛﻪ ﺑﺮ ﺍﻳ ﺠﺎﺩ ﻳﻚ ﺣﺲ ﻫﻮﻳﺖ ﻓﺮﻫﻨﮕﻰ ﻭ‬ ‫ﺍﺣﺘﺮﺍﻡ ﺑﻪ ﻳ ﮕﺎﻧﮕﻰ ﺩﺭ ﻋﻴﻦ ﮔﻮﻧﺎﮔﻮﻧﻰ ) ﻭﺣﺪﺕ ﺩﺭﻛﺜﺮﺕ( ﺗﺄﻛﻴﺪ ﺩﺍﺭﺩ‪.‬‬

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‫ﺑﻨﻴﺎﺩ ﺑﺪ ﻳﻊ‪ :‬ﺑﻨﻴﺎﺩ ﺑﺪﻳﻊ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۹۰‬ﺗﺄﺳﻴﺲ ﺷﺪ‪ .‬ﺍﻳﻦ ﺑﻨﻴﺎﺩ ﻳﻚ ﺳﺎﺯﻣﺎﻥ ﻏﻴﺮﺍﻧﺘﻔﺎﻋﻰ ﻭ‬ ‫ﻏﻴﺮﺩﻭﻟﺘﻰ ﺩﺭ ﻣﺎﻛﺎﺋﻮ ﺍﺳﺖ‪ .‬ﺍ ﻳﻦ ﺑﻨﻴﺎﺩ ﺑﺎ ﻫﻤﻜﺎﺭﻯ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﻣﺸﺎﺑﻪ ﺑﺮﺍﻯ ﺑﺮﻧﺎﻣﻪ ﻫﺎ ﻯ ﺁﻣﻮﺯﺵ ﻭ‬ ‫ﭘﺮﻭﺭﺵ ﺩﺭ ﭼﻴﻦ ﺍﺳﺘﺮﺍﺗﮋﻯ ﻫﺎﻳﻰ ﺭﺍ ﺑﺮﺍﻯ ﺗﻮﺳﻌﮥ ﻧﻴﺮﻭﻯ ﺍﻧﺴﺎﻧﻰ ﻭ ﺗﻬﻴﮥ ﻣﻮﺍﺩ ﺩﺭﺳﻰ ﻭ ﺭﻭﺷﻬﺎﻯ ﺗﺪﺭ ﻳ ﺲ‬ ‫ﺧﻠﻖ ﻣﻰ ﻛﻨﺪ ﻭ ﺑﻪ ﻛﺎﺭ ﻣﻰ ﺑﻨﺪﺩ‪ .‬ﻳﻜﻰ ﺍﺯ ﭘﺮﻭﮊﻩ ﻫﺎﻯ ﺍﺻﻠﻰ ﺍﻳﻦ ﺑﻨﻴﺎﺩ ﻣﺪﺭﺳﮥ ﻣﻠﻞ ﺩﺭ ﻣﺎﻛﺎﺋﻮ ﺍﺳﺖ ﻛﻪ‬ ‫ﺑﻴﺶ ﺍﺯ ‪ ۲۶۰‬ﺩﺍﻧﺶ ﺁﻣﻮﺯ ﺩﺭ ﻣﻘﺎﻃﻊ ﺍﺑﺘﺪﺍ ﻳﻰ ﻭ ﻣﺘﻮﺳﻄﻪ ﺩﺍﺭﺩ ‪.‬‬

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‫ﺑﻨﻴﺎﺩ ﻣﺎﺯﺗﻼ‪ :‬ﺍﻳﻦ ﺑﻨﻴﺎﺩ ﻛﻪ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﭘﻴﺸﺮﻓﺖ ﻣﺮﺩﻡ ﺯﺍﻣﺒﻴﺎ ﺩﺍﺭﺩ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۹۵‬ﺑﻪ ﺛﺒﺖ‬ ‫ﺭﺳﻴﺪ‪ .‬ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺍﻳﻦ ﺑﻨﻴﺎﺩ ﺑﻪ ﺳﺎﻝ ‪ ۱۹۸۳‬ﺑﺎﺯﻣﻰ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺑﻨﻴﺎﺩ ﺩﺭ ﺗﻼﺷﻬﺎﻯ ﺍﻭﻟﻴﮥ ﺧﻮﺩ ﻛﻮﺷﻴﺪ ﺗﺎ‬ ‫ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﺁﻣﻮﺯﺷ ﻰ‪ -‬ﺧﺪﻣﺎﺗﻰ ﺩﺭ ﺯﻣﻴﻨﮥ ﻓﻨﺎﻭﺭﻯ ﺭﻭﺳﺘﺎ ﻳﻰ‪ ،‬ﻣﺰﺭﻋﻪ ﺩﺍﺭﻯ‪ ،‬ﺗﻮﻟﻴﺪ ﻣﻮﺍﺩ ﻏﺬﺍﻳﻰ‪ ،‬ﻫﻨﺮﻫﺎ ﻭ‬ ‫ﺻﻨﺎ ﻳﻊ ﺩﺳﺘ ﻰ‪ ،‬ﺗﻨﺪﺭﺳﺘﻰ ﻭ ﺑﻬﺪﺍﺷﺖ ﻭ ﺳﺎﻳﺮ ﻣﻬﺎﺭﺗﻬﺎﻯ ﻋﻤﻠﻰ ﺍﺭﺍﺋﻪ ﺩﻫﺪ‪ .‬ﻳﻚ ﺟﻨﺒﮥ ﺩ ﻳﮕﺮ ﻓﻌﺎﻟ ﻴﺘﻬﺎ ﻯ‬ ‫ﺍﻳﻦ ﺑﻨﻴﺎﺩ ﺑﻪ ﺑﻬﺪﺍﺷﺖ ﻋﻤﻮﻣ ﻰ‪ ،‬ﺳﻮﺍﺩﺁﻣﻮﺯﻯ ﻭ ﺗﻌﻠ ﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺧﻼﻗﻰ ﺗﻮﺟﻪ ﺩﺍﺭﺩ‪.‬‬

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‫ﻣﻼﺣﻈﻪ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺑﻪ ﻣﻮﺍﺯﺍﺕ ﺗﻮﺳﻌﮥ ﺧﻮﺩ ﺩﺭ ﺳﻄﺢ ﺟﻬﺎﻥ‪ ،‬ﺧﺪﻣﺎﺕ ﺧﻮﺩ‬ ‫ﺭﺍ ﺩﺭ ﺳﻄﻮﺡ ﻣﺤﻠﻰ‪ ،‬ﻣﻠﻰ ﻭ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﺭﻓﺎﻩ ﻫﻤﮥ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﮔﺴﺘﺮﺵ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬ ‫ﺍﻗﺪﺍﻣﺎﺕ ﺍﺯ ﺍﻳﻦ ﺑﻴﻨﺶ ﺳﺮﭼﺸﻤﻪ ﻣﻰ ﮔﻴﺮﺩ ﻛﻪ ﻫﻤﮥ ﻋﺎﻟﻢ ﻳﻚ ﻭﻃﻦ ﺍﺳﺖ ﻭ ﻫﻤﮥ ﺍﻧﺴﺎﻧﻬﺎ ﺍﻫﺎﻟﻰ ﺍﻳﻦ‬ ‫ﺍﻻﺭﺽ‬ ‫ﻭﻃﻦ ﻭﺍﺣﺪﻧﺪ‪ ،‬ﺯﻳ ﺮﺍ ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪» :‬ﻋﺎﻟﻢ ﻳ ﻚ ﻭﻃﻦ ﻣﺤﺴﻮﺏ ﺍﺳﺖ ﻭ َﻣﻦ َﻋﻠَ ﻰ َ‬ ‫ﺍﻫﻞ ﺁﻥ«‬

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‫ﻓﺼﻞ ﺷﺸﻢ‪:‬‬

‫ﻣﺮﻭﺭﻯ ﺑﺮﺍﺣﻜﺎﻡ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﻳﻜﻰ ﺍﺯ ﺑﺨﺸﻬﺎ ﻯ ﻣﻬﻢ ﻫﺮ ﺩﻳﻦ ﺍﺣﻜﺎﻡ ﻭ ﺷﻌﺎﺋﺮﻯ ﺍﺳﺖ ﻛﻪ ﺣﻴﺎﺕ ﻓﺮﺩﻯ ﻭ ﺟﻤﻌﻰ ﭘﻴﺮﻭﺍﻥ‬ ‫ﺁﻥ ﺩﻳﻦ ﺭﺍ ﺳﺎﻣﺎﻥ ﻣﻰ ﺩﻫﺪ‪ .‬ﺍﺯ ﻧﺘﺎ ﻳﺞ ﻣﻬﻢ ﺩ ﻳﻦ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭ ﻳﺦ ﺍﻳ ﺠﺎﺩ ﻧﻈﻢ ﻭ ﻗﺎﻧﻮﻥ ﺩﺭ ﺣﻴﺎﺕ ﺍﻧﺴﺎﻥ‬ ‫ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺍ ﻳﻦ ﻛﺎﺭ ﺍﺯ ﻃﺮ ﻳﻖ ﺗﻌﻴﻴﻦ ﻭ ﺗﺪﻭﻳﻦ ﺍﺣﻜ ﺎﻡ ﻭ ﻗﻮﺍﻧﻴﻦ ﺩﻳﻨﻰ ﺍﻧﺠﺎﻡ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﻟﺒﺘﻪ‪ ،‬ﻧﻪ ﻫﻤﮥ‬ ‫ﺩﻳﻦ ﺍﺣﻜﺎﻡ ﻭ ﺁﺩﺍﺏ ﺍﺳﺖ‪ ،‬ﻭ ﻧﻪ ﻣﻰ ﺗﻮﺍﻥ ﺍﺣﻜﺎﻡ ﻳﻚ ﺩﻳﻦ ﺭﺍ ﺍﺯ ﺳﺎ ﻳﺮ ﺍﺑﻌﺎﺩ ﺁﻥ ﺩﻳﻦ ﺟﺪﺍ ﻛﺮﺩ‪ .‬ﺩﺭ‬ ‫ﻋﻤﻞ ﺍﺭﺗﺒﺎﻁ ﻣﻴﺎﻥ ﺍﺟﺰﺍء ﻣﺨﺘﻠﻒ ﻳﻚ ﺩﻳﻦ ﺑﺴﻴ ﺎﺭ ﭘ ﻴﭽﻴﺪﻩ ﺍﺳﺖ ﻭ ﻣﺜﻼ ﺍﺣﻜﺎﻡ ﻭ ﺁﺩﺍﺏ ﻳﻚ ﺩﻳﻦ ﺩﺭ‬ ‫ﻋﻤﻞ ﻣﻨﻌﻜﺲ ﻛﻨﻨﺪﺓ ﺟﻨﺒﻪ ﻫﺎﻯ ﺍﻋﺘﻘﺎﺩﻯ‪ ،‬ﻋﺮﻓﺎﻧ ﻰ‪ ،‬ﺍﺧﻼﻗﻰ ﻭ‪ ...‬ﺁﻥ ﺩ ﻳﻦ ﻧﻴﺰ ﻫﺴﺖ ‪.‬‬

‫ﺍﺭﺗﺒﺎﻁ ﺍﺣﻜﺎﻡ ﻭ ﺷﻌﺎﺋﺮ ﺑﻬﺎﺋﻰ ﺑﺎ ﺍﺻﻮﻝ ﻭ ﺍﻫﺪﺍﻑ ﺩﻳﻦ ﺑﻬﺎﺋﻰ‬ ‫ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﺑﻬﺎﺋﻰ‪ ،‬ﺍﺣﻜﺎﻡ ﻭ ﺷﻌﺎﺋﺮ ﺩﻳﻨﻰ ﺗﻤﺎﻡ ﺩ ﻳﻦ ﺭﺍ ﺗﺸﻜ ﻴﻞ ﻧﻤﻰ ﺩﻫﺪ‪ ،‬ﺍﻣﺎ ﺑﺨﺶ ﺑﺴ ﻴ ﺎﺭ‬ ‫ﻣﻬﻤﻰ ﺍﺯ ﺁﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ‪ ،‬ﺍﺣﻜﺎﻡ ﺑﻬﺎﺋﻰ ﺍﺭﺗﺒﺎﻁ ﻧﺰﺩ ﻳﻜﻰ ﺑﺎ ﺍﺻﻮﻝ ﺍﻋﺘﻘﺎﺩﻯ ﻭ ﻋﺮﻓﺎﻥ ﺍﻳﻦ‬ ‫ﺩﻳﻦ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﺍ ﻳﻦ ﺩﻭ ﺟﺪﺍ ﻳﻰ ﻧﺎﭘﺬﻳﺮ ﺍﺳﺖ‪ .‬ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﺑﺎ ﺍﻳﻦ ﻣﻄﻠﺐ ﺁﻏﺎﺯ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺍﻭﻟﻴﻦ ﻭ‬ ‫ﻣﻬﻤﺘﺮﻳﻦ ﭼﻴﺰﻯ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﺑﻨﺪﮔﺎﻥ ﺧﻮﺩ ﻭﺍﺟﺐ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺷﻨﺎﺳﺎﻳﻰ ﻓﺮﺳﺘﺎﺩﺓ ﺍﻭ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ‬ ‫ﺍﺳﺖ ﻛﻪ ﻭﺣﻰ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻣﻰ ﻛﻨﺪ ﻭ ﻧﻤﺎﻳﻨﺪﮤ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺑ ﻴﻦ ﺳﺎ ﻳﺮ ﺑﻨﺪﮔﺎﻧﺶ ﺍﺳﺖ‪ .١٣٣‬ﺣﻴﺎﺕ‬ ‫ﺩﻳﻨﻰ ﺑﺎ ﺍﺑﻼﻍ ﺭﺳﺎﻟﺖ ﭼﻨ ﻴﻦ ﺷﺨﺼﻴﺘﻰ ﺁﻏﺎﺯ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺍﻫﻞ ﺍﺩﻳﺎﻥ ﺻﻔﺎﺕ ﻭ ﺧﻮﺍﺳﺖ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻇﺎﻫﺮ ﻣﻰ ﻛﻨﺪ‪ ،‬ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﺁﺋﻴﻨﻪ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ ﺭﺍ ﻣﻨﻌﻜﺲ ﻣﻰ ﺳﺎﺯﺩ‪ .‬ﺑﻪ‬ ‫ﻫﻤﻴﻦ ﺩﻟﻴ ﻞ‪ ،‬ﺩﺭ ﺍﺻﻄﻼﺡ ﺑﻬﺎﺋﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺭﺍ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﻣﻰ ﻧﺎﻣﻨﺪ‪ .‬ﺩﺭ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋ ﻰ‪ ،‬ﺷﻨﺎﺳﺎﻳﻰ‬ ‫ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺑﺰﺭﮔﺘﺮ ﻳﻦ ﺳﻌﺎﺩﺗﻰ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧﻬﺎ ﻣﺘﺼﻮﺭ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺁﮔﺎﻫﻰ ﺍﺳﺖ‬ ‫ﻛﻪ ﺑﻪ ﺳﺎﻳﺮ ﺍﻋﻤﺎﻝ ﻭ ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺍﻧﺴﺎﻥ ﻣﻌﻨﺎ ﻣﻰ ﺑﺨﺸﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﻋﺮﻓﺎﻥ ﻳﺎ ﺷﻨﺎﺳﺎ ﻳﻰ ﺗﻨﻬﺎ ﺑﺪﻭﻥ‬ ‫ﻋﻤﻞ ﺑﻪ ﺍﺣﻜﺎﻡ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﻣﺆﺳﺲ ﺩﻳﻦ ﻛﺎﻓﻰ ﻧ ﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﻫﺮ ﺷﻨﺎﺧﺖ ﻭ ﺁﮔﺎﻫﻰ ﺑﺎ ﻳﺪ ﺑﻪ ﻧﺘﻴﺠﺔ‬

‫ﻨﺒﻐﻰ‬ ‫ﺍﻻﺳﻨﻰ ﻭ‬ ‫ِ‬ ‫ﺍﻻﻓﻖ َ‬ ‫ﺍﻟﻤﻘﺎﻡ َ‬ ‫ﻋﻤﻠﻰ ﻣﻨﺠﺮ ﺷﻮﺩ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣ ﻰ ﻓﺮﻣﺎﻳﺪ‪ِ » :‬ﺍ ﺫﺍ ُ ُ‬ ‫ﺍﻻﻋﻠﻰ ﻳ ْ َ‬ ‫ﻓﺰﺗﻢ ِﺑﻬﺬﺍ َ ِ‬ ‫ِ ُ ِّ‬ ‫ﺍﻻﺧﺮ ‪«.‬‬ ‫ﺩﻭﻥ‬ ‫ﺍﺣﺪﻫﻤﺎ‬ ‫ﻧﻔﺲ َ ْ‬ ‫ﻻﻧﻬﻤﺎﻣﻌﴼ ﻻ ﻳ َ ُ‬ ‫َ‬ ‫ﺍﻣﺮ ﺑﻪ ِﻣﻦ َ َ‬ ‫ﺍﻥ ﻳ ‪َ ِ ‬‬ ‫ﻟﮑﻞ َ ْ ٍ‬ ‫ﻘﺒﻞ َ َ ُ ُ‬ ‫ٓ َ‬ ‫ﺍﻟﻤﻘﺼﻮﺩ ِ َ ‪َ ُ ‬‬ ‫ﻟﺪﻯ َ‬ ‫ﺘﺒﻊ ﻣﺎ ُ ِ َ‬


‫ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

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‫ﻭﺍﻓﻖ ﺑﻠﻨﺪﻣﺮﺗﺒﮥﺷﻨﺎﺳﺎﺋﻰ ﻣﺮﺑﻰ ﺁﺳﻤﺎﻧﻰ ﺭﺳﻴﺪﻳﺪ‪،‬ﺑﺮﻫﺮﺷﺨﺼﻰ ﺷﺎ ﻳﺴﺘﻪ‬ ‫)ﻣﻀﻤﻮﻥ‪ :‬ﻭﻗﺘﻰ ﺑﻪ ﻣﻘﺎﻡ ُ‬

‫ﻭﺑﺎﻳﺴﺘﻪ ﺍﺳﺖ ﻛﻪ ﺍﺯﺁﻧﭽﻪ ﺍﺯﻃﺮﻑ ﺁﻥ ﭘ ﻴﺎﻣﺒﺮﺑﻪ ﺁﻥ ﻣﺄﻣﻮﺭﺷﺪﻩ‪،‬ﭘﻴﺮﻭﻯ ﻧﻤﻮﺩﻩ‪،‬ﻋﻤﻞ ﻧﻤﺎ ﻳﺪ‪.‬ﺯﻳﺮﺍ ﺍ ﻳﻦ‬

‫ﺩﻭ— ﻳﻌﻨﻰ ﺷﻨﺎﺳﺎﺋﻰ ﻭﻋﻤﻞ— ﺑﺎﻫﻢ ﻫﺴﺘﻨﺪﻭﻳﻜﻰ ﺑﺪﻭﻥ ﺩ ﻳﮕﺮﻯ ﻣﻮﺭﺩﻗﺒﻮﻝ ﻧ ﻴﺴﺖ (‪ .١٣٤‬ﻫﺪﻑ ﺍﺯ‬ ‫ﺭﺳﺎﻟﺖ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﺗﻨﻈﻴﻢ ﻭﺗﻘﻮﻳﺖ ﺯﻧﺪﮔﻰ ﻭ ﺩﺭ ﻧﻬﺎ ﻳﺖ ﺧﻮﺷﺒﺨﺘﻰ ﻭ ﺳﻌﺎﺩﺕ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺳﺖ ﻭ ﺍ ﻳﻦ‬ ‫ﻓﻘﻂ ﺑﺎ ﺩﺍﻧﺴﺘﻦ ﺣﺎﺻﻞ ﻧﻤﻰ ﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺑﻪ ﺩﺳﺘﻮﺭﺍﺕ ﺩﻳﻨﻰ ﺍﺯ ﺟﻤﻠﻪ ﺍﺣﻜﺎﻡ ﻭ ﺁﺩﺍﺏ ﺁﻥ ﻋﻤﻞ‬ ‫ﻛﺮﺩ‪ .‬ﻋﻤﻞ ﺑﻪ ﺍﺣﻜﺎﻡ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﺩﻳﻨﻰ ﻧﺸﺎﻥ ﺩﻫﻨﺪﮤ ﺍﻃﺎﻋﺖ ﭘﻴﺮﻭﺍﻥ ﺍﺯ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﻭ ﺗﻼﺵ ﺁﮔﺎﻫﺎﻧﮥ‬ ‫ﺁﻧﻬﺎ ﺑﺮﺍﻯ ﺍﺟﺮﺍﻯ ﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﺑﻬﺎﺋ ﻰ‪ ،‬ﺍﺣﻜﺎﻡ ﻓﻘﻂ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺑﺎﻳﺪﻫﺎ ﻭ ﻧﺒﺎﻳﺪﻫﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ‬ ‫ﻧﻤﻰ ﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﭘﻴﻤﺎﻧﻰ ﺍﺳﺖ ﻣﻴ ﺎﻥ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﻭ ﻣﺮﺩﻣﻰ ﻛﻪ ﺑﻪ ﺍﻭ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺍﺩﻳﺎﻥ ﺍﻟﻬ ﻰ‬ ‫ﺭﺍﺑﻄﺔ ﻣﻴ ﺎﻥ ﺧﺪﺍ ﻭ ﺑﻨﺪﮔﺎﻧﺶ ﺭﺍ ﺑﻪ ﺷﻜﻠﻬﺎﻯ ﻣﺨﺘﻠﻔﻰ ﺗﻮﺻ ﻴﻒ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﻳﻜﻰ ﺍﺯ ﺍ ﻳﻦ ﺗﻮﺻ ﻴﻔﺎﺕ‬ ‫ﻋﺸﻖ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﺛﺎﺭ ﺩﻳ ﻨﻰ ﮔﻔﺘﻪ ﺷﺪﻩ ﻛﻪ ﺧﺪﺍ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ﺩﻟﻴﻞ ﻋﺸﻘﻰ ﻛﻪ ﺑﻪ ﺍﻭ ﺩﺍﺷﺖ ﺧﻠﻖ ﻛﺮﺩﻩ‬ ‫ﺍﺳﺖ‪ .‬ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﺮ ﺍﻳﻦ ﺟﻨﺒﻪ ﺍﺯ ﺭﺍﺑﻄﺔ ﻣﻴ ﺎﻥ ﺧﺪﺍ ﻭ ﺍﻧﺴﺎﻥ ﺑﺴﻴ ﺎﺭ ﺗﺄﻛ ﻴﺪ ﺩﺍﺭﺩ‪ .‬ﺭﺍﺑﻄﺔ ﺧﺪﺍ ﻭ ﺍﻧﺴﺎﻥ‬ ‫ﺭﺍﺑﻄﻪ ﺍﻯ ﻋﺎﺷﻘﺎﻧﻪ ﺍﺳﺖ‪ .١٣٥‬ﺧﺪﺍ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ﺩﻟ ﻴﻞ ﻋﺸﻖ ﺧﻠﻖ ﻛﺮﺩﻩ‪ ،‬ﺑﻪ ﺩﻟﻴﻞ ﻋﺸﻖ ﻫﺪﺍﻳﺖ‬ ‫ﻣﻰ ﻛﻨﺪ ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﻰ ﻧﻤﺎﻳﻨﺪﮤ ﻋﺸﻖ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺑﻨﺪﮔﺎﻧﺶ ﺍﺳﺖ‪ .‬ﺗﻨﻬﺎ ﭼﻴﺰﻯ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ‬ ‫ﻣﻰ ﺧﻮﺍﻫﺪ ﺍ ﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﻭ ﭘﻴﺸﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﺮ ﭼ ﻴﺰ ﺩﻳﮕﺮ ﻋﺸﻖ ﺑﻮﺭﺯﻧﺪ ﻭ ﺍﻳﻦ ﻋﺸﻖ ﺭﺍ ﺍﺯ ﻃﺮ ﻳﻖ‬ ‫ﻋﺸﻘﺸﺎﻥ ﺑﻪ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﺁﺷﻜﺎﺭ ﻛﻨﻨﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴ ﻞ‪ ،‬ﺍﺯ ﺑﻬﺎﺋ ﻴﺎﻥ ﺧﻮﺍﺳﺘﻪ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﺩﻟﻴﻞ ﻋﺸﻘ ﻰ‬ ‫ﻛﻪ ﺑﻪ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ‪ ،‬ﺍﺣﻜﺎﻡ ﺍﻭ ﺭﺍ ﺍﺟﺮﺍ ﻛﻨﻨﺪ‪ ،‬ﻧﻪ ﺑﻪ ﺧﺎﻃﺮ ﺗﺮﺱ ﺍﺯ ﻣﺠﺎﺯﺍﺕ ﻳﺎ ﺑﻪ ﺍﻣﻴﺪ‬ ‫ﭘﺎﺩﺍﺵ ‪.‬‬

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‫ﻳﻜ ﻰ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﺗﺄﺛﻴﺮﺍﺕ ﺍﺣﻜﺎﻡ ﺩﺭ ﻫﺮ ﺩﻳ ﻦ‪ ،‬ﺍﻳﺠﺎﺩ ﻧﻈﻢ ﻭ ﺍﻧﻀﺒﺎﻁ ﺩﺭ ﺣﻴﺎﺕ ﻓﺮﺩﻯ ﻭ‬ ‫ﺭﻭﺍﺑﻂ ﺟﻤﻌﻰ ﭘﻴ ﺮﻭﺍﻥ ﺍﺳﺖ‪ .‬ﺍﺣﻜﺎﻡ ﺩﺭ ﺑﺴ ﻴﺎﺭﻯ ﻣﻮﺍﺭﺩ ﻭﺳﻴﻠﻪ ﺍﻯ ﺍﺳﺖ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﺟﺎﻣﻌﮥ ﺩ ﻳﻨﻰ ﻭ‬ ‫ﺍﻓﺮﺍﺩ ﭘﻴﺮﻭﺍﻥ ﺗﺎ ﺯﻧﺪﮔﻰ ﺧﻮﺩ ﺭﺍ ﻣﻄﺎﺑﻖ ﺍﺻﻮﻝ ﺩﻳ ﻨﻴﺸﺎﻥ ﻧﻈﻢ ﺑﺒﺨﺸﻨﺪ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﺗﻤﺪﻧﻰ ﻣﻄﺎﺑﻖ‬ ‫ﺑﻴ ﻨﺸﻬﺎ ﻭ ﻣﻘﺎﺻﺪ ﺁﻥ ﺩﻳﻦ ﺑﻪ ﻭﺟﻮﺩ ﺑﻴﺎﻭﺭﻧﺪ‪ .‬ﺍﺣﻜﺎﻡ ﺩ ﻳﻦ ﺑﻬﺎﺋﻰ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﻫﺪﻑ ﻭ ﻣﻘﺼﺪ ﺍﺻﻠﻰ ﺍﻳﻦ‬ ‫ﺁﺋﻴﻦ ﻧﻤ ﻰ ﺗﻮﺍﻥ ﺟﺪﺍ ﻛﺮﺩ‪ .‬ﺩﺭ ﺣﻴ ﺎﺕ ﻓﺮﺩﻯ‪ ،‬ﺍﻳﻦ ﻫﺪﻑ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻛﺴﺐ ﻛﻤﺎﻻﺕ ﺭﻭﺣﺎﻧﻰ ﻭ‬ ‫ﺩﺍﺭﺍ ﺷﺪﻥ ﺻﻔﺎﺕ ﺍﻟﻬﻰ‪ ،‬ﻭ ﺩﺭ ﺣﻴﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺍ ﻳﺠﺎﺩ‬ ‫ﺭﻭﺣﺎﻧﻴﺖ ﺩﺭ ﺍ ﻳﻦ ﺟﻬﺎﻥ ﻣﺎﺩﻯ‪ .‬ﺑﺴﻴ ﺎﺭﻯ ﺍﺯ ﺍﺣﻜﺎﻡ ﺑﻬﺎﺋﻰ ﻣﺎﻧﻨﺪ ﻧﻤﺎﺯ ﻭ ﺩﻋﺎ‪ ،‬ﺭﻋﺎﻳ ﺖ ﻧﻈﺎﻓﺖ ﻭ‬ ‫ﭘﺎﻛﻴﺰﮔ ﻰ‪ ،‬ﻭ ﺑﺮﮔﺰﺍﺭﻯ ﺿﻴﺎﻓﺖ ﻭ ﻏﻴﺮﻩ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻫﺪﻑ ﻭ ﻣﻘﺼﺪ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﻣﻌﻨﻰ ﭘﻴﺪﺍ ﻣﻰ ﻛﻨﻨﺪ ‪.‬‬ ‫ﺩﺭ ﺍﺩﺍﻣﮥ ﻣﻄﻠﺐ ﺑﻪ ﻣﻌﺮﻓﻰ ﻭ ﺗﻮﺿﻴ ﺢ ﺑﺮﺧﻰ ﺍﺯ ﺍﺣﻜﺎﻡ ﺑﻬﺎﺋﻰ ﻣ ﻰ ﭘﺮﺩﺍﺯ ﻳﻢ‪.‬‬


‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

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‫ﺍﺣﻜﺎﻡ ﻋﺒﺎﺩﻯ‬ ‫ﺍﺯ ﺟﻤﻠﻪ ﻣﻬﻤﺘﺮ ﻳﻦ ﺍﺣﻜﺎﻡ ﻓﺮﺩﻯ ﻛﻪ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﻧﻤﺎﺯ ﻭ ﺭﻭﺯﻩ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺳﻦ‬ ‫ﺑﻠﻮﻍ ﺑﺮ ﻓﺮﺩ ﻭﺍﺟﺐ ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﻠﻮﻍ ﺷﺮﻋﻰ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺩﺧﺘﺮ ﻭ ﭘﺴﺮ‪ ،‬ﻫﺮ ﺩﻭ‪ ،‬ﭘﺎﻧﺰﺩﻩ ﺳﺎﻟﮕﻰ‬ ‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﻭ ﺣﻜﻢ ﺍﺯ ﻣﻔﺼﻞ ﺗﺮﻳﻦ ﺍﺣﻜﺎﻡ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺎ ﻣﻄﺎﻟﺐ ﻓﺮﻋﻰ ﻣﺮﺑﻮﻁ ﺑﻪ‬ ‫ﻧﺴﺒﺘﺎ ﭘﺮﺣﺠﻤﻰ ﺍﺯ ﺍﺣﻜﺎﻡ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ‪ ،‬ﻓﺮﺩ ﻫﺮ ﺭﻭﺯ‬ ‫ﺧﻮﺩﺷﺎﻥ ﺑﺨﺶ‬ ‫ً‬

‫ﺑﺎﻳﺪ ﺣﺪﺍﻗﻞ ﻳﻜﻰ ﺍﺯ ﺳﻪ ﻧﻤﺎﺯﻯ ﺭﺍ ﻛﻪ ﺗﻌﻴﻴﻦ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﺑﺎ ﺷﺮﺍﻳﻂ ﻣﺨﺼﻮﺹ ﺁﻥ )ﺍﺯ ﺟﻤﻠﻪ ﮔﺮﻓﺘﻦ ﻭﺿﻮ‬

‫ﻭ ﺧﻮﺍﻧﺪﻥ ﻧﻤﺎﺯ ﺩﺭ ﻭﻗﺖ ﻣﻌ ﻴﻦ( ﺑﻪ ﺟﺎ ﺁﻭﺭﺩ‪ .‬ﻛﻮﭼﻜﺘﺮ ﻳﻦ ﻧﻤﺎﺯ ﺍﺯ ﻳ ﻚ ﺁﻳ ﻪ ﺗﺠﺎﻭﺯ ﻧﻤﻰ ﻛﻨﺪ؛ﻧﻤﺎﺯﻭﺳﻄ ﻰ‬ ‫)ﻣﺘﻮﺳﻂ( ﻛﻤﻰ ﺍﺯﺁﻥ ﺑﺰﺭﮒ ﺗﺮ ﺍﺳﺖ؛ﻭﻧﻤﺎﺯ ﻛﺒﻴﺮ )ﺑﺰﺭﮔﺘﺮﻳﻦ ﻧﻤﺎﺯ( ﻛﻪ ﺗﻘﺮ ﻳﺒﴼ ﻃﻮﻻﻧﻰ ﻭ ﻣﻔﺼﻞ ﺍﺳﺖ ﻭ‬ ‫ﺷﺎﻣﻞ ﭼﻨﺪﻳﻦ ﻗ ﻴ ﺎﻡ ﻭ ﻗﻌﻮﺩ ﻭ ﻗﻨﻮﺕ ﻭ ﺳﺠﻮﺩ ﻭ ﺭﻛﻮﻉ ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﻪ ﺍ ﻳﻦ ﺗﺮﺗﻴ ﺐ‪ ،‬ﻫﺮ ﻓﺮﺩ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﺷﺮﺍﻳﻂ ﺧﻮﺩ ﻣﻰ ﺗﻮﺍﻧﺪ ﻻﺍﻗﻞ ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ ﻧﻤﺎﺯﻫﺎ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ ﻭ ﺑﻪ ﺟﺎ ﺑﻴﺎﻭﺭﺩ‪ .‬ﻧﻤﺎﺯ ﺩﺭ ﺩﻳﺎﻧﺖ‬ ‫ﺑﻬﺎﺋﻰ ﺑﻪ ﺻﻮﺭﺕ ﺍﻧﻔﺮﺍﺩﻯ ﺧﻮﺍﻧﺪﻩ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺟﺰ ﺩﺭ ﻣﻮﺭﺩ ﻧﻤﺎﺯ ﻣﻴﺖ ﻛﻪ ﺟﻤﻌﻴﺖ ﺍ ﻳﺴﺘﺎﺩﻩ‪ ،‬ﻳﻚ ﻧﻔﺮ‬ ‫ﺁﻥ ﺭﺍ ﻣﻰ ﺧﻮﺍﻧﺪ ﻭﻫﻤﻪ ﺑﺎ ﺣﺎﻟﺖ ﺭﻭﺣﺎﻧﻰ ﻭﻣﻌﻨﻮﻯ ﺗﻮﺟﻪ ﻣﻰ ﻛﻨﻨﺪ‪.‬‬ ‫ﻧﻤﺎﺯ ﺩﺭ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋ ﻰ‪ ،‬ﻫﻢ ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﺳﺎﻳﺮ ﺍﺩ ﻳﺎﻥ‪ ،‬ﻓﺮﺻﺘﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺑﻪ ﺟﻬﺖ‬ ‫ﺳﺘﺎﻳﺶ ﺧﺪﺍ ﻭ ﺍﻋﺘﺮﺍﻑ ﺑﻪ ﺑﺨﺸﺶ ﻭ ﺑﺰﺭﮔﻮﺍﺭﻯ ﺍﻭ ﻭ ﺍﻇﻬﺎﺭ ﺑﻨﺪﮔﻰ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭ‪ .‬ﺍﺯ ﺟﻤﻠﻪ‪ ،‬ﺩﺭ ﻧﻤﺎﺯ‬ ‫ﻋﺒﺎﺩﺗﻚ ‪.‬‬ ‫ﻟﻌﺮﻓﺎﻧﻚ َﻭ ِ َ ِ َ‬ ‫ﺧﻠﻘﺘﻨﻰ ِ ِ ْ ِ َ‬ ‫ﺍﺷﻬﺪ ﻳﺎ ِﺍﻟﻬﻰ ِ ‪َ ‬‬ ‫ﺻﻐﻴﺮ )ﻛﻮﭼﻜﺘﺮﻳﻦ ﻧﻤﺎﺯ( ﺧﻮﺍﻧﺪﻩ ﻣﻰ ﺷﻮﺩ‪ُ َ ْ َ » :‬‬ ‫ﺑﺎﻧﻚ َ َ ْ َ‬ ‫ﺍﻧﺖ‬ ‫ﻫﺬﺍ ْ‬ ‫ﺑﻌﺠﺰﻯ َﻭ ُ ‪َ ِ ‬‬ ‫ﺍﺷﻬﺪ ﻓﻰ َ‬ ‫ﻓﻘﺮ ﻯ َﻭ َ ِٔ َ‬ ‫ﺿﻌﻔﻰ َﻭ ْ ِ ِ َ‬ ‫ﻗﻮﺗﻚ َﻭ َ ْ‬ ‫ﺍﻗﺘﺪﺍﺭﻙ َﻭ َ ْ‬ ‫َ ْ َ ُ‬ ‫ﺍﻟﺤ ﻴ ِﻦ ِ َ ْ‬ ‫ﺍﻟﻪ ِﺍﻻّ َ ْ َ‬ ‫ﻏﻨﺎ‪‬ﻚ ‪ .‬ﻻ ِ َ‬ ‫ﺍﻟﻘ ﻴﻮﻡ«‪ .١٣٧‬ﻧﻤﺎﺯ ﮔﻔﺘﮕﻮ ﺑﺎ ﺧﺪﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺧﺪﺍ ﻋﻈﻴﻤﺘﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺗﺼﻮﺭ ﺍﻧﺴﺎﻥ‬ ‫ﻤﻦ ْ َ‬ ‫ﺍﻟﻤﻬ ﻴ ِ ُ‬ ‫ْ ُ َ‬

‫ﺑﮕﻨﺠﺪ ﻳﺎ ﻣﻜﺎﻥ ﺧﺎﺻﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ‪ ،‬ﺩﺭ ﻫﺮ ﺩﻳﻦ ﺷﻰء ﻳﺎ ﻣﻜﺎﻧﻰ ﻛﻪ ﺑﻪ ﺩﻟﻴﻞ‬ ‫ﺍﺭﺗﺒﺎﻁ ﻭ ﻧﺴﺒﺘﺶ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺗﻘﺪﺱ ﻳﺎﻓﺘﻪ ﻭ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻣﻮﻗﻊ ﻋﺒﺎﺩﺕ ﻣﺮﻛﺰ ﺗﻮﺟﻪ ﻗﺮﺍﺭ‬

‫ﻣﻰ ﮔﻴﺮﺩ‪ .‬ﺩﺭ ﺍﺩﻳﺎﻥ ﺳﺎﻣﻰ ﻗﺒﻠﻪ ﺍﺯ ﺍﻫﻤﻴﺖ ﺧﺎﺻﻰ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ‪ .‬ﻗﺒﻠﻪ ﻣﻜﺎﻧﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺩﻟﻴﻠﻰ ﺑﺎ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺭﺑﻂ ﻭ ﻧﺴﺒﺖ ﺩﺍﺭﺩ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺍﺯ ﻟﺤﺎﻅ ﭘﻴﺮﻭﺍﻥ ﺁﻥ ﺩﻳﻦ ﻣﻘﺪﺱ ﺍﺳﺖ‪ ،‬ﻣﺎﻧﻨﺪ ﻣﺴﺠﺪ‬ ‫ﺍﻻﻗﺼﻰ ﻭ ﻛﻌﺒﻪ ﺩﺭ ﻧﺰﺩ ﻣﺴﻠﻤﺎﻧﺎﻥ‪ .‬ﻗﺒﻠﻪ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﻴﺎﻧﮕﺮ ﻳﻜﻰ ﺍﺯ ﺍﺻﻮﻝ ﺍﻋﺘﻘﺎﺩﻯ ﻣﻬﻢ ﺍﻳﻦ ﺩﻳﻦ‬ ‫ﺍﺳﺖ‪ .‬ﺍﺯ ﻧﻈﺮ ﺍﻣﺮ ﺑﻬﺎﺋﻰ‪ ،‬ﺷﺮﻳﻔﺘﺮﻳﻦ ﻣﺨﻠﻮﻕ ﺧﺪﺍﻭﻧﺪ ﻛﻪ ﺑﻴﺸﺘﺮﻳﻦ ﺻﻔﺎﺕ ﻭ ﻛﻤﺎﻻﺕ ﺍﻟﻬﻰ ﺩﺭ ﻭﺟﻮﺩ‬ ‫ﺍﻭ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﺍﻧﺴﺎﻧﻬﺎ‪ ،‬ﺍﻧﺴﺎﻥ ﻛﺎﻣﻞ ﻛﻪ ﻧﻤﺎﻳﻨﺪﺓ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭﻭﻯ ﺯﻣﻴﻦ ﻭ‬ ‫ﭘﻴﺎﻣﺒﺮ ﻭ ﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻭ ﺍﺳﺖ‪ ،‬ﻣﺤﻞ ﺗﺠﻠﻰ ﺑﻴﺸﺘﺮﻳﻦ ﻭ ﻋﺎﻟﻰ ﺗﺮﻳﻦ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ‪ .‬ﺑﻪ‬ ‫ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﻣﺪﻓﻦ ﻣﺆﺳﺲ ﺍﻳﻦ ﺁﺋﻴﻦ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺩﺭ ﺣﻮﻣﺔ ﺁﺧﺮﻳﻦ ﺗﺒﻌﻴﺪﮔﺎﻫﺸﺎﻥ‪ ،‬ﺷﻬﺮ ﻋﻜﺎ‪،‬‬ ‫ﺍﻛﻨﻮﻥ ﻗﺒﻠﻪ ﻭ ﺯﻳﺎﺭﺗﮕﺎﻩ ﺑﻬﺎﺋﻴﺎﻥ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﺩ‪.‬‬


‫ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

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‫ﺁﺧﺮﻳﻦ ﻣﺎﻩ ﺳﺎﻝ ﺑﻬﺎﺋﻰ )ﻛﻪ ﺍﺯ ﻧﻮﺯﺩﻩ ﻣﺎﻩ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﻭ ﻫﺮ ﻣﺎﻩ ﺑﻪ ﻳﻜﻰ ﺍﺯ‬ ‫ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ( ﺑﻪ ﺭﻭﺯﻩ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺭﺩ‪ .‬ﺍﺯ ﻟﺤﺎﻅ ﺗﻘﻮﻳﻢ ﺷﻤﺴﻰ‪ ،‬ﻣﺎﻩ ﺭﻭﺯﮤ‬ ‫ﺑﻬﺎﺋﻰ ﻧﻮﺯﺩﻩ ﺭﻭﺯ ﺁﺧﺮ ﺳﺎﻝ ﺷﻤﺴﻰ ﺭﺍ ﺷﺎﻣﻞ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺩﺭ ﻫﺮ ﺩﻭ ﻧﻴﻤﻜﺮﮤ ﺯﻣﻴﻦ ﻣﻮﻗﻊ ﺍﻋﺘﺪﺍﻝ ﺍﺳﺖ‪.‬‬ ‫ﺭﻭﺯﮤ ﺑﻬﺎﺋﻰ ﺍﺯ ﻃﻠﻮﻉ ﺗﺎ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﺍﺩﺍﻣﻪ ﭘﻴﺪﺍ ﻣﻰ ﻛﻨﺪ ﻭ ﺩﺭ ﻣﻜﺎﻧﻬﺎﻳﻰ ﻛﻪ ﺭﻭﺯ ﻳﺎ ﺷﺐ ﺑﺴﻴﺎﺭ‬ ‫ﻃﻮﻻﻧﻰ ﺍﺳﺖ‪ ،‬ﻣﺎﻧﻨﺪ ﻣﻜﺎﻧﻬﺎﻯ ﻧﺰﺩﻳﻚ ﺑﻪ ﻗﻄﺐ‪ ،‬ﻣﻰ ﺗﻮﺍﻥ ﺍﺯ ﺳﺎﻋﺖ ﺑﺮﺍﻯ ﺗﻌﻴﻴﻦ ﻣﺪﺕ ﺭﻭﺯﻩ‬ ‫ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ‪ .‬ﺩﺭ ﺍﺩﻳﺎﻥ ﻣﺨﺘﻠﻒ ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺭﻭﺯﻩ ﺣﻜﻤﺘﻬﺎﻯ ﮔﻮﻧﺎﮔﻮﻧﻰ ﺑﻴﺎﻥ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪ .‬ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ ﺣﻜﻤﺘﻬﺎ ﻛﻪ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺑﺮ ﺭﻭﻯ ﺁﻥ ﺑﺴﻴﺎﺭ ﺗﺄﻛﻴﺪ ﺷﺪﻩ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺭﻭﺯﻩ‬ ‫ﻓﺮﺻﺘﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﺗﻔﻜﺮ ﺩﺭﺑﺎﺭﮤ ﻣﺴﺎﺋﻞ ﺭﻭﺣﺎﻧﻰ‪ ،‬ﻭ ﻧﺸﺎﻧﻪ ﻭ ﺭﻣﺰﻯ ﺍﺳﺖ ﺑﺮﺍﻯ ﺩﻭﺭﻯ ﺍﺯ ﺧﻮﺍﻫﺸﻬﺎﻯ‬ ‫ﻧﻔﺴﺎﻧﻰ ‪.‬‬

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‫ﺑﻪ ﻃﻮﺭ ﻛﻠﻰ‪ ،‬ﺑﺮﺍﻯ ﻳﻚ ﺑﻬﺎﺋﻰ‪ ،‬ﻧﻤﺎﺯ ﻭ ﺭﻭﺯﻩ ﻭ ﺍﺣﻜﺎﻡ ﺩﻳﮕﺮﻯ ﻣﺎﻧﻨﺪ ﻟﺰﻭﻡ ﺧﻮﺍﻧﺪﻥ ﺁﻳﺎﺕ ﻭ‬ ‫ﺁﺛﺎﺭ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺻﺒﺢ ﻭ ﺷﺐ‪ ،‬ﻭ ﻧﻮﺩ ﻭ ﭘﻨﺞ ﻣﺮﺗﺒﻪ ﺫﻛﺮ ﺍﻪﻠﻟ ﺍﺑﻬﻰ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﻃﻮﺭ ﺭﻭﺯﺍﻧﻪ ﺗﻮﺳﻂ ﻫﺮ ﻓﺮﺩ‬ ‫ﺍﻧﺠﺎﻡ ﺷﻮﺩ‪ ،‬ﺗﻤﺮﻳﻨﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﺍﻧﻀﺒﺎﻁ ﻓﺮﺩﻯ ﻭ ﻣﻨﻔﻚ ﺷﺪﻥ ﺍﺯ ﺯﻧﺪﮔﻰ ﺭﻭﺯﻣﺮﻩ ﻭ ﺗﻮﺟﻪ ﺑﻪ ﻣﺴﺎﺋﻞ‬ ‫ﺭﻭﺣﺎﻧﻰ ﻭ ﻣﻌﻨﻮﻯ ‪.‬‬

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‫ﺍﺣﻜﺎﻡ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﻈﺎﻓﺖ ﻭ ﭘﺎﻛﻴﺰﮔﻰ‬ ‫ﺑﺨﺶ ﻣﻬﻤﻰ ﺍﺯ ﺍﺣﻜﺎﻡ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺭﺍ ﺩﺳﺘﻮﺭﺍﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﻈﺎﻓﺖ ﻭ ﭘﺎﻛﻴﺰﮔﻰ ﺗﺸﻜﻴﻞ‬ ‫ﻣﻰ ﺩﻫﺪ‪ .‬ﺍﻳﻦ ﺍﺣﻜﺎﻡ ﺍﮔﺮ ﭼﻪ ﺟﻨﺒﮥ ﻓﺮﺩﻯ ﺩﺍﺭﻧﺪ‪ ،‬ﺍﻣﺎ ﺗﺄﺛﻴﺮ ﻋﻤﻞ ﺑﻪ ﺁﻧﻬﺎ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻭ‬ ‫ﻫﺮﭼﻨﺪ ﺑﻪ ﻇﺎﻫﺮ ﺑﻪ ﺍﻣﻮﺭ ﺟﺴﻤﺎﻧﻰ ﻣﺮﺑﻮﻁ ﻣﻰ ﺷﻮﻧﺪ‪ ،‬ﺍﻣﺎ ﺑﻪ ﺭﻭﺣﺎﻧﻴﺖ ﻧﻴﺰ ﻣﺮﺑﻮﻃﻨﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺑﻪ‬ ‫ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء » ﻧﻈﺎﻓﺖ ﻇﺎﻫﺮﻩ ﻫﺮﭼﻨﺪ ﺍﻣﺮﻯ ﺍﺳﺖ ﺟﺴﻤﺎﻧﻰ ﻭﻟﻜﻦ ﺗﺄﺛﻴﺮ ﺷﺪﻳﺪ ﺩﺭ‬ ‫ﺭﻭﺣﺎﻧﻴﺎﺕ ﺩﺍﺭﺩ«‪ .١٤٠‬ﺍﻳﻦ ﺟﻬﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺿﻤﻦ ﺑﻴﺎﻥ ﺍﺣﻜﺎﻣﻰ ﺩﺭﺑﺎﺭﮤﻧﻈﺎﻓﺖ ﻛﻪ ﻗﺒﻞ ﺍﺯﺁﻥ‬ ‫ﻣﻮﺭﺩﺗﻮﺟﻪ ﻋﺎﻡ ﻧﺒﻮﺩ‪ ،‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » ،‬ﻛﻮﻧﻮﺍﻋﻨﺼﺮﺍﻟﻠﻄﺎﻓﺔ ﺑﻴﻦ ﺍﻟﺒﺮﻳﺔ« )ﺫﺍﺕ ﻭﺟﻮﻫﺮﻟﻄﺎﻓﺖ ﺩﺭﺑﻴﻦ‬ ‫ﻣﺮﺩﻡ ﺑﺎﺷﻴﺪ (‪ .١٤١‬ﺣﻜﻤﺘﻰ ﻛﻪ ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺣﻜﺎﻡ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺫﻛﺮ ﺷﺪﻩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻥ‬ ‫ﺑﻪ ﻃﻮﺭ ﻛﻠﻰ ﮔﺮﺍﻳﺶ ﺑﻪ ﻟﻄﺎﻓﺖ ﻭ ﭘﺎﻛﻴﺰﮔﻰ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﻛﺜﻴﻔﻰ ﻭ ﺁﻟﻮﺩﮔﻰ ﻃﺒﻴﻌﺘﴼ ﻧﺎﺧﺸﻨﻮﺩ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺭﻋﺎﻳﺖ ﺍﻳﻦ ﺍﺣﻜﺎﻡ ﺳﺒﺐ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺍﻓﺮﺍﺩ ﺍﺯ ﺁﻟﻮﺩﮔﻴﻬﺎﻳﻰ ﻛﻪ ﺑﺎﻋﺚ ﻧﺎﺭﺍﺣﺘﻴﺸﺎﻥ ﻣﻰ ﺷﻮﺩ ﻣﺤﻔﻮﻅ‬ ‫ﺑﻤﺎﻧﻨﺪ ﻭ ﺭﻭﺣﺎﻧﻴﺖ ﻭ ﻧﺸﺎﻁ ﺧﻮﺩ ﺭﺍ ﺣﻔﻆ ﻛﻨﻨﺪ ﻭ ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺪﻭﻥ ﻛﺮﺍﻫﺖ ﻭ ﺑﺎ ﻧﺸﺎﻁ ﻭ‬ ‫ﺭﺍﺣﺘﻰ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻣﻌﺎﺷﺮﺕ ﻛﻨﻨﺪ‪ .١٤٢‬ﺍﻳﻦ ﺍﺣﻜﺎﻡ ﺑﻪ ﺧﺼﻮﺹ ﺩﺭ ﻣﺤﻴﻂ ﺍﻳﺮﺍﻥ ﺁﻥ ﺯﻣﺎﻥ ﺗﺄﺛﻴﺮ ﺯﻳﺎﺩﻯ‬ ‫ﺩﺍﺷﺖ‪ ،‬ﭼﻮﻥ ﺗﻮﺟﻪ ﭼﻨﺪﺍﻧﻰ ﺑﮑﻪ ﺑﻬﺪﺍﺷﺖ ﻭ ﻧﻈﺎﻓﺖ ﻧﻤﻰ ﺷﺪ‪ .‬ﺣﻤﺎﻣﻬﺎﻯ ﻋﻤﻮﻣﻰ ﻣﻜﺎﻧﻬﺎﻯ‬ ‫ﺁﻟﻮﺩﻩ ﺍﻯ ﺑﻮﺩ ﻭ ﺁﺏ ﺧﺰﻳﻨﻪ ﺑﺮﺍﻯ ﺍﻓﺮﺍﺩ ﻣﺨﺘﻠﻒ ﻋﻮﺽ ﻧﻤﻰ ﺷﺪ ﻭ ﺍﻧﻮﺍﻉ ﺑﻴﻤﺎﺭﻳﻬﺎ ﻭ ﺁﻟﻮﺩﮔﻴﻬﺎ ﺍﺯ ﺍﻳﻦ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬ ‫ﻃﺮﻳﻖ ﺷﻴﻮﻉ ﭘﻴﺪﺍ ﻣﻰ ﻛﺮﺩ‪ .‬ﺩﺳﺘﻮﺭﺍﺕ ﺑﻬﺎﺋﻰ ﻭﺭﻭﺩ ﺑﻪ ﺍﻳﻦ ﺧﺰﻳﻨﻪ ﻫﺎ ﺭﺍ ﻣﻤﻨﻮﻉ ﻛﺮﺩ‪.‬‬

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‫ﺑﻬﺎﺋﻴﺎﻥ ﺍﺯ ﺍﻭﻟﻴﻦ‬

‫ﮔﺮﻭﻫﻬﺎﻳﻰ ﺑﻮﺩﻧﺪﻛﻪ ﺣﻤﺎﻣﻬﺎﻳﻰ ﺳﺎﺧﺘﻨﺪ ﻛﻪ ﺩﺭ ﺁﻧﻬﺎ ﺍﺯ ﺩﻭﺵ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰ ﺷﺪ ﻭ ﺑﺎ ﺍﻳﻦ ﻛﺎﺭ ﺗﺤﻮﻟﻰ ﺩﺭ‬ ‫ﺑﻬﺪﺍﺷﺖ ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎﻋﻰ ﺁﻥ ﺯﻣﺎﻥ ﺍﻳﺠﺎﺩ ﻛﺮﺩﻧﺪ‪.١٤٤‬‬ ‫ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺖ ﻛﻪ ﺍﻳﻦ ﺣﻜﻢ ﺍﺯ ﻧﻈﺎﻓﺖ ﻭ ﻟﻄﺎﻓﺖ ﺟﺴﻤﺎﻧﻰ ﻭ ﻣﺤﻴﻄﻰ ﻓﺮﺍﺗﺮ ﺍﺳﺖ ﻭ ﻫﻤﮥ‬ ‫ﺟﻨﺒﻪ ﻫﺎﻯ ﺯﻧﺪﮔﻰ ﻭ ﺭﻓﺘﺎﺭ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻰ ﮔﻴﺮﺩ‪ .‬ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺣﻮﺍﺷﻰ ﺗﺮﺟﻤﮥ‬ ‫ﻣﺘﻌﺪﺩ ﺻﻮﺭﻯ ﻭ ﻣﻌﻨﻮﻯ ﺍﺳﺖ‪ ،‬ﺍﺯ ﻗﺒﻴﻞ ﻇﺮﺍﻓﺖ‪،‬‬ ‫ﻣﺘﻀﻤﻦ ﻣﻔﺎﻫﻴﻢ‬ ‫ﻛﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﮐﻠﻤﻪ »ﻟﻄﺎﻓﺖ«‬ ‫ّ‬ ‫ّ‬ ‫ﺭﻗﺖ‪ ،‬ﺻﻔﺎ‪،‬‬ ‫ﺁﺭﺍﺳﺘﮕﻰ‪ ،‬ﺣﺴﻦ ﺳﻠﻴﻘﻪ‪ ،‬ﻧﻈﺎﻓﺖ‪ ،‬ﺍﺩﺏ‪ ،‬ﺣﺴﻦ ﺍﺧﻼﻕ‪ ،‬ﻣﻼﻳﻤﺖ ﻟﻄﻒ ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬

‫ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﻭ ﭘﺎﮐﻰ‪.‬‬

‫ﺍﺣﻜﺎﻡ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺣﻮﺍﻝ ﺷﺨﺼﻴﻪ‬ ‫ﺑﺨﺶ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﺣﻜﺎﻡ ﺑﻬﺎﺋﻰ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺣﻮﺍﻝ ﺷﺨﺼﻴﻪ ﻣﺜﻞ ﺍﺯﺩﻭﺍﺝ ﻭ ﻃﻼﻕ ﻭ ﺍﺭﺙ‬ ‫ﻣﻰ ﺷﻮﺩ‪ .‬ﻫﻤﻴﺸﻪ ﺗﻨﻈﻴﻢ ﺍﻣﻮﺭ ﺍﺟﺘﻤﺎﻉ ﻭ ﺭﻭﺍﺑﻂ ﺍﻧﺴﺎﻧﻰ ﻳﻜﻰ ﺍﺯ ﻣﺴﺎﺋﻞ ﻣﻬﻢ ﺩﺭ ﻫﺮ ﺩﻳﻦ ﻣﺤﺴﻮﺏ‬ ‫ﻣﻰ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﺣﻜﺎﻡ ﻭ ﺷﻌﺎﺋﺮ ﻣﺨﺘﻠﻒ ﺩﻳﻨﻰ ﺑﺮﺍﻯ ﻧﻈﻢ ﺑﺨﺸﻴﺪﻥ ﻭ ﻣﻌﻨﺎ ﺩﺍﺩﻥ ﺑﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﻭﺟﻮﺩ‬ ‫ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻳﻜﻰ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﻣﺴﺎﺋﻠﻰ ﻛﻪ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻭ ﺍﻗﻮﺍﻡ ﺑﺸﺮﻯ ﺁﻥ ﺭﺍ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ‬ ‫ﺩﺍﺩﻩ ﺍﻧﺪ‪ ،‬ﻧﻬﺎﺩ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺗﻨﻈﻴﻢ ﺭﻭﺍﺑﻂ ﺟﻨﺴﻰ ﺩﺭﻭﻥ ﺍﺟﺘﻤﺎﻉ ﺍﺳﺖ‪ .‬ﺩﺭ ﻫﺮ ﺍﺟﺘﻤﺎﻉ ﺑﺸﺮﻯ ﮔﺮﻭﻫﻰ ﺑﻪ‬ ‫ﻋﻨﻮﺍﻥ ﻣﺤﺎﺭﻡ ﺗﻌﻴﻴﻦ ﻣﻰ ﺷﻮﻧﺪ ﻛﻪ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺁﻧﻬﺎ ﻣﻤﻨﻮﻉ ﺍﺳﺖ‪ .‬ﺑﻪ ﻋﻼﻭﻩ‪ ،‬ﺍﺯﺩﻭﺍﺝ ﻭ ﺗﺸﻜﻴﻞ ﺧﺎﻧﻮﺍﺩﻩ‬ ‫ﻃﺒﻖ ﻗﻮﺍﻧﻴﻦ ﻭ ﺷﺮﺍﻳﻂ ﺧﺎﺻﻰ ﺍﻧﺠﺎﻡ ﻣﻰ ﮔﻴﺮﺩ ﻭ ﺑﺎ ﺁﺩﺍﺏ ﻭ ﻣﺮﺍﺳﻢ ﺧﺎﺻﻰ ﻫﻤﺮﺍﻩ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ‬ ‫ﻣﺮﺣﻠﮥ ﮔﺬﺍﺭ ﺭﺍ ﺩﺭ ﺯﻧﺪﮔﻰ ﺩﻭ ﻧﻔﺮﻯ ﻛﻪ ﺯﻧﺪﮔﻰ ﻣﺸﺘﺮﻛﻰ ﺭﺍ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺁﻏﺎﺯ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﻣﺸﺨﺺ‬ ‫ﻣﻰ ﺳﺎﺯﺩ‪ .‬ﺭﻭﺍﺑﻂ ﺍﻋﻀﺎء ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺣﻘﻮﻕ ﻭ ﻭﻇﺎﻳﻔﺸﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺧﺎﺻﻰ ﭘﻴﺮﻭﻯ‬ ‫ﻣﻰ ﻛﻨﺪ‪ .‬ﻫﻤﮥ ﺍﻳﻨﻬﺎ ﺣﺎﻛﻰ ﺍﺯ ﺍﻫﻤﻴﺖ ﻧﻬﺎﺩ ﺧﺎﻧﻮﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ‪ ،‬ﺍﺯﺩﻭﺍﺝ ﻗﻮﻳﴼ ﺗﻮﺻﻴﻪ ﺷﺪﻩ‪ ،‬ﭼﻮﻥ ﺧﺎﻧﻮﺍﺩﻩ ﺳﻨﮓ ﺯﻳﺮ ﺑﻨﺎﻯ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺍﺳﺖ‬ ‫ﻭﺍﻟﻔﺖ ﻭ ﻣﺤﺒﺖ ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩ ﭘﺎﻳﮥ ﻭﺣﺪﺕ ﻭ ﺍﺗﺤﺎﺩ ﺩﺭ ﻛﻞ ﺧﺎﻧﻮﺍﺩﮤ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﻫﺪﻑ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺩﺭ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻥ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﺗﺮﺑﻴﺖ ﺁﻧﻬﺎ ﺍﺳﺖ ﺗﺎ ﺑﺎ ﺍﻳﻤﺎﻥ ﺑﺎﺭﺁﻳﻨﺪ ﻭ‬ ‫ﺻﺎﺣﺐ ﻛﻤﺎﻻﺕ ﺭﻭﺣﺎﻧﻰ ﺷﻮﻧﺪ‪ .١٤٥‬ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﺑﻬﺎﺋﻰ ﺍﺯﺩﻭﺍﺝ ﻓﻘﻂ ﻳﻚ ﺍﺭﺗﺒﺎﻁ ﺟﺴﻤﺎﻧﻰ ﻧﻴﺴﺖ‪،‬‬ ‫ﺑﻠﻜﻪ ﺭﺍﺑﻄﻪ ﺍﻯ ﺭﻭﺣﺎﻧﻰ ﻭ ﻣﻌﻨﻮﻯ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺑﻴﻦ ﺑﻬﺎﺋﻴﺎﻥ ﻣﺴﺄﻟﻪ ﺍﺯﺩﻭﺍﺝ‬ ‫ﺍﺗﺤﺎﺩﺷﺎﻥ ﺍﺑﺪﻯ ﺑﺎﺷﺪ ﻭ‬ ‫ﻣﺘﺤﺪ ﺑﺎﺷﻨﺪ ﺗﺎ ﺩﺭ ﺟﻤﻴﻊ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ّ‬ ‫ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﺮﺩ ﻭ ﺯﻥ ﺟﺴﻤﴼ ﻭ ﺭﻭﺣﴼ ّ‬

‫ﺗﺮﻗﻰ ﺩﻫﻨﺪ «‬ ‫ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ّ‬

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‫ﺷﺮﺍﻳﻂ ﻭ ﻣﺮﺍﺳﻢ ﺍﺯﺩﻭﺍﺝ ﺑﻬﺎﺋﻰ ﺑﺴﻴﺎﺭ ﺳﺎﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻌﺪ‬

‫ﺍﺯ ﻗﻄﻌﻰ ﺷﺪﻥ ﻗﺮﺍﺭ ﺍﺯﺩﻭﺍﺝ )ﺑﻪ ﺍﺻﻄﻼﺡ ﻧﺎﻣﺰﺩﻯ( ﺗﺎ ﺍﻧﺠﺎﻡ ﻣﺮﺍﺳﻢ ﻋﻘﺪ ﻭ ﺍﺯﺩﻭﺍﺝ ﺑﻴﺶ ﺍﺯ ‪ ۹۵‬ﺭﻭﺯ‬


‫ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

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‫ﻧﺒﺎﻳﺪ ﻓﺎﺻﻠﻪ ﺑﻴﻔﺘﺪ‪ .‬ﺣﺪﻭﺩ ﻣﻬﺮﻳﻪ ﻣﻌﻴﻦ ﺍﺳﺖ ﻭ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﻛﻤﺘﺮ ﺍﺯ ‪ ۱۹‬ﻣﺜﻘﺎﻝ )‪ ۱۹‬ﻧﺨﻮﺩﻯ( ﻧﻘﺮﻩ ﻳﺎ‬ ‫ﺑﻴﺸﺘﺮ ﺍﺯ ‪ ۹۵‬ﻣﺜﻘﺎﻝ ﻃﻼ ﺑﺎﺷﺪﻛﻪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻣﺤﻞ ﺯﻧﺪﮔﻰ ﻭ ﺍﻣﻜﺎﻧﺎﺕ ﻣﺎﻟﻰ ﻣﺮﺩ ﺗﻌﻴﻴﻦ ﻣﻰ ﺷﻮﺩ ﻭ‬ ‫ﺗﻮﺻﻴﻪ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﺣﺪﺍﻗﻞ ﻗﻨﺎﻋﺖ ﺷﻮﺩ‪ .‬ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻗﺎﻧﻮﻥ ﺍﺳﻼ ﻣﻰ ﺩﺭ ﻣﻮﺭﺩ ﻣﺤﺎﺭﻡ ﺭﺍ ﺑﻪ ﺭﺳﻤﻴﺖ‬ ‫ﻣﻰ ﺷﻨﺎﺳﺪ ﻭ ﻋﻼﻭﻩ ﺑﺮﺍﻳﻦ ﺗﻮﺻﻴﻪ ﻣﻰ ﻛﻨﺪ ﻛﻪ ﺍﺯﺩﻭﺍﺝ ﺣﺘﻰ ﺍﻻﻣﻜﺎﻥ ﻣﻴﺎﻥ ﺧﺎﻧﻮﺍﺩﻩ ﻫﺎﻳﻰ ﺻﻮﺭﺕ ﮔﻴﺮﺩ‬ ‫ﻛﻪ ﺑﺎ ﻫﻢ ﺧﻮﻳﺸﺎﻭﻧﺪﻯ ﻧﺪﺍﺭﻧﺪ ﻳﺎ ﻧﺴﺒﺖ ﺩﻭﺭ ﺩﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﻛﺎﺭ ﻋﻼﻭﻩ ﺑﺮ ﺳﻼﻣﺖ ﻧﺴﻞ ﺩﺭ ﺍﻳﺠﺎﺩ ﺍﺭﺗﺒﺎﻁ‬ ‫ﻭ ﺍﺗﺤﺎﺩ ﺑﻴﻦ ﺟﺎﻣﻌﮥ ﺍﻧﺴﺎﻧﻰ ﻣﺆﺛﺮ ﺍﺳﺖ‪ .‬ﻣﺎﻧﻌﻰ ﺑﺮﺍﻯ ﺍﺯﺩﻭﺍﺝ ﻓﺮﺩ ﺑﻬﺎﺋﻰ ﺑﺎ ﻏﻴﺮ ﺑﻬﺎﺋﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ‪.‬‬ ‫ﺩﺍﺷﺘﻦ ﺑﻴﺶ ﺍﺯ ﻳﻚ ﻫﻤﺴﺮ ﺩﺭ ﺯﻣﺎﻥ ﻭﺍﺣﺪ ﻧﻬﻰ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺟﻮﺍﺯ ﺍﺯﺩﻭﺍﺝ ﻣﻮﻗﺖ )ﺻﻴﻐﻪ(‬ ‫ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻧﺴﺦ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﻣﻨﻈﻮﺭ ﺑﻪ ﺭﺳﻤﻴﺖ ﺷﻨﺎﺧﺘﻦ ﺁﺯﺍﺩﻯ ﻭ ﺍﺧﺘﻴﺎﺭ ﻓﺮﺩﻯ ﻭ ﺩﺭ ﻋﻴﻦ‬ ‫ﺣﺎﻝ ﺗﻘﺪﻳﺲ ﺟﺎﻳﮕﺎﻩ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺣﻔﻆ ﻭﺣﺪﺕ ﺧﺎﻧﻮﺍﺩﻩ‪ ،‬ﺍﺯﺩﻭﺍﺝ ﺑﺎﻳﺪ ﺑﺎ ﺭﺿﺎﻳﺖ ﺁﺯﺩﺍﻧﮥ ﺯﻥ ﻭ ﺷﻮﻫﺮ‬ ‫ﻭﺍﻟﺪﻳﻦ ﻫﺮ ﺩﻭ ﻃﺮﻑ ﺍﻧﺠﺎﻡ ﺷﻮﺩ‪ .‬ﺍﺧﺘﻼﻑ ﻭ ﻃﻼﻕ ﺑﻪ ﺷﺪﺕ ﻣﻜﺮﻭﻩ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﺑﺮ ﺧﻼﻑ‬ ‫ﻭ‬ ‫ِ‬

‫ﻭﺣﺪﺕ ﻭ ﺍﺗﺤﺎﺩ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﺁﺧﺮﻳﻦ ﺭﺍﻩ ﺣﻞ ﻣﺠﺎﺯ ﺩﺍﻧﺴﺘﻪ ﺷﺪﻩ‪ .‬ﺯﻥ ﻭ ﻣﺮﺩ ﻫﺮ ﺩﻭ ﻣﻰ ﺗﻮﺍﻧﻨﺪ‬ ‫ﺗﻘﺎﺿﺎﻯ ﻃﻼﻕ ﺑﺪﻫﻨﺪ‪ .‬ﺍﺯ ﺯﻣﺎﻧﻰ ﻛﻪ ﻃﻼﻕ ﻣﻘﺮﺭ ﻣﻰ ﺷﻮﺩ ﺗﺎ ﺍﺟﺮﺍﻯ ﺣﻜﻢ ﻃﻼﻕ‪ ،‬ﻳﻚ ﺳ ﺎﻝ ﻓﺎﺻﻠﻪ‬ ‫ﺑﺎﻳﺪ ﺭﻋﺎﻳﺖ ﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺪﺕ ﺯﻥ ﻭ ﻣﺮﺩ ﺟﺪﺍ ﺍﺯ ﻫﻢ ﺯﻧﺪﮔﻰ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﻫﺪﻑ ﺍﺯ ﺍﻳﻦ ﻳﻚ ﺳﺎﻝ‬

‫ﺗﺮﺑﺺ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﻭ ﻃﺮﻑ ﺣﺘﻰ ﺍﻻﻣﻜﺎﻥ ﺑﻜﻮﺷﻨﺪ ﺍﺧﺘﻼﻓﺎﺕ ﻣﻮﺟﻮﺩ ﺭﺍ ﺭﻓﻊ ﻛﻨﻨﺪ ﻭ ﺍﻟﻔﺖ ﻭ‬ ‫ﺍﺗﺤﺎﺩ ﺧﺎﻧﻮﺍﺩﻩ ﺭﺍ ﺩﻭﺑﺎﺭﻩ ﺑﺮﻗﺮﺍﺭ ﻧﻤﺎﻳﻨﺪ‪.١٤٧‬‬ ‫ﺍﺭﺙ ﻳﻜﻰ ﺩﻳﮕﺮ ﺍﺯ ﺍﺣﻜﺎﻣﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺗﻨﻈﻴﻢ ﺭﻭﺍﺑﻂ ﺍﻧﺴﺎﻧﻰ ﻭ ﺧﺎﻧﻮﺍﺩﮔﻰ ﻣﺮﺑﻮﻁ‬ ‫ﻣﻰ ﺷﻮﺩ ﻭ ﻧﻘﺶ ﻣﻬﻤﻰ ﻫﻢ ﺩﺭ ﺗﻨﻈﻴﻢ ﺍﻣﻮﺭ ﺍﻗﺘﺼﺎﺩﻯ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻫﺮ ﻓﺮﺩ ﺑﺎﻟﻐﻰ ﻣﻰ ﺗﻮﺍﻧﺪ‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺧﻮﺩﺵ ﻭﺻﻴﺘﻨﺎﻣﻪ ﺍﻯ ﺗﻨﻈﻴﻢ ﻛﻨﺪ ﻭ ﺳﺮﻧﻮﺷﺖ ﺍﻣﻮﺍﻝ ﺧﻮﺩ ﺭﺍ ﭘﺲ ﺍﺯ ﻣﺮﮔﺶ ﺑﻪ ﻫﺮ‬ ‫ﺗﺮﺗﻴﺒﻰ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺗﻌﻴﻴﻦ ﻧﻤﺎﻳﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﺍﮔﺮ ﻭﺻﻴﺘﻨﺎﻣﻪ ﺍﻯ ﻣﻮﺟﻮﺩ ﻧﺒﺎﺷﺪ‪ ،‬ﺩﺭ ﺍﺣﻜﺎﻡ ﺑﻬﺎﺋﻰ‬ ‫ﺗﺮﺗﻴﺐ ﺗﻘﺴﻴﻢ ﺍﺭﺙ ﻣﻌﻴﻦ ﺷﺪﻩ ﻭ ﮔﺮﻭﻫﻬﺎﻳﻰ ﻛﻪ ﺍﺯ ﻣﺘﻮﻓﻰ ﺍﺭﺙ ﻣﻰ ﺑﺮﻧﺪ ﻭ ﺳﻬﻢ ﺍﻻﺭﺙ ﻫﺮ ﻛﺪﺍﻡ‬ ‫ﻣﻌﻠﻮﻡ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺳﺎﺑﻘﮥ ﺍﻳﻦ ﻧﺤﻮﺓ ﺗﻘﺴﻴﻢ ﺍﺭﺙ ﺑﻪ ﺍﺣﻜﺎﻡ ﺩﻳﻦ ﺑﺎﺑﻰ ﺑﺮﻣﻰ ﮔﺮﺩﺩ ﻭ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﺎ‬ ‫ﻗﺪﺭﻯ ﺗﻌﺪﻳﻞ ﻭ ﺗﻐﻴﻴﺮ ﭘﺬﻳﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻃﺒﻘﺎﺕ ﻭﺭﺍﺙ ﺩﺭ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﻫﻔﺖ ﮔﺮﻭﻫﻨﺪ‪ ،‬ﺷﺎ ﻣﻞ‬ ‫ﻓﺮﺯﻧﺪﺍﻥ‪ ،‬ﻫﻤﺴﺮ‪ ،‬ﭘﺪﺭ‪ ،‬ﻣﺎﺩﺭ‪ ،‬ﺑﺮﺍﺩﺭﺍﻥ‪ ،‬ﺧﻮﺍﻫﺮﺍﻥ ﻭ ﻣﻌﻠﻤﺎﻥ ﻣﺘﻮﻓﻰ ﻛﻪ ﻫﺮ ﻳﻚ ﻃﺒﻖ ﻗﻮﺍﻧﻴﻦ ﺑﻬﺎﺋﻰ‬ ‫ﺳﻬﻢ ﻣﻌﻴﻨﻰ ﺩﺍﺭﻧﺪ‪ .‬ﺗﻘﺴﻴﻢ ﺍﺭﺙ ﺑﻪ ﺍﻳﻦ ﻧﺤﻮ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻫﻢ ﻧﺸﺎﻥ ﺩﻫﻨﺪﮤ ﺍﻫﻤﻴﺖ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﻫﻢ‬ ‫ﻧﺸﺎﻥ ﺩﻫﻨﺪﮤ ﺍﻫﻤﻴﺖ ﺗﻮﺯﻳﻊ ﺛﺮﻭﺕ ﻭ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ ﺗﺠﻤﻊ ﺛﺮﻭﺕ ﺍﺳﺖ‪ .‬ﺣﻀﻮﺭ ﻣﻌﻠﻢ ﺩﺭ ﻣﻴﺎﻥ ﻃﺒﻘﺎﺕ‬ ‫ﻭﺭﺍﺙ ﺑﻪ ﺩﻟﻴﻞ ﺍﻫﻤﻴﺘﻰ ﺍﺳﺖ ﻛﻪ ﺍﻣﺮ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺩﺭ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﻣﻌﻠﻢ ﭘﺪﺭ ﻳﺎ ﻣﺎﺩﺭ‬ ‫ﺭﻭﺣﺎﻧﻰ ﻓﺮﺩ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﺩ‪.١٤٨‬‬


‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

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‫ﺗﺮﺑﻴﺖ ﻓﺮﺯﻧﺪﺍﻥ ﻳﻜﻰ ﺩﻳﮕﺮ ﺍﺯ ﺍﺣﻜﺎﻣﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﻧﻬﺎﻳﺖ ﺍﻫﻤﻴﺖ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﻫﺮ‬ ‫ﭘﺪﺭﻯ ﻣﻮﻇﻒ ﺑﻪ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺗﻮﺍﻧﺎﻳﻰ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻫﻴﺄﺕ‬ ‫ﺍﻣﻨﺎﻯ ﺟﺎﻣﻌﻪ ﻣﻮﻇﻔﻨﺪ ﻛﻪ ﺗﺮﺗﻴﺐ ﺁﻣﻮﺯﺵ ﻭ ﺗﺮﺑﻴﺖ ﻓﺮﺯﻧﺪﺍﻥ ﺍﻭ ﺭﺍ ﺑﺪﻫﻨﺪ‪ .١٤٩‬ﺑﻌﻀﻰ ﺍﺯ ﻣﻮﺍﺩ ﺁﻣﻮﺯﺷﻰ‬ ‫ﻛﻪ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﺮ ﺁﻥ ﺗﺄﻛﻴﺪ ﺷﺪﻩ‪ ،‬ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﺩﻳﻦ ﻭ ﺍﺧﻼﻕ‪ ،‬ﺧﻮﺍﻧﺪﻥ ﻭ ﻧﻮﺷﺘﻦ‪ ،‬ﻣﻘﺪﻣﺎﺕ ﻋﻠﻮﻡ‪ .‬ﺍﺯ‬ ‫ﺩﻳﺪﮔﺎﻩ ﺑﻬﺎﺋﻰ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺑﺴﻴﺎﺭﻯ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ‪ ،‬ﺗﺮﺑﻴﺖ ﻭ ﺗﻌﻠﻴﻢ ﺍﻃﻔﺎﻝ ﻭﻇﻴﻔﻪ ﻭ ﻣﺴﺌﻮﻟﻴﺖ ﻣﻘﺪﺱ ﻭ‬ ‫ﻣﻬﻤﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﺮﺑﻴﺖ ﺟﻨﺒﻪ ﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ‪ ،‬ﺍﻧﺴﺎﻧﻰ ﻭ ﺟﺴﻤﺎﻧﻰ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺭﺍ ﺷﺎﻣﻞ ﻣﻰ ﺷﻮﺩ ﻭ‬ ‫ﻫﺪﻑ ﺍﺯ ﺁﻥ ﭘﺮﻭﺭﺵ ﺍﻧﺴﺎﻧﻬﺎﻳﻰ ﺑﺎ ﺍﻳﻤﺎﻥ‪ ،‬ﺩﺍﺭﺍﻯ ﻛﻤﺎﻻﺕ ﺭﻭﺣﺎﻧﻰ‪ ،‬ﻓﺎﺭﻍ ﺍﺯ ﺗﻌﺼﺒﺎﺕ ﺩﻳﻨﻰ ﻭ‬ ‫ﻧﮋﺍﺩﻯ ﻭ ﻣﻌﺘﻘﺪ ﺑﻪ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻛﻪ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﻣﺨﺘﻠﻒ ﻋﻠﻤﻰ‪ ،‬ﻫﻨﺮﻯ ﻭ ﺭﻭ ﺣﺎﻧﻰ‬ ‫ﺧﻮﺩ ﺭﺍ ﭘﺮﻭﺭﺵ ﺩﻫﻨﺪ ﻭ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﺳﺎﺧﺘﻦ ﻳﻚ ﺗﻤﺪﻥ ﺟﻬﺎﻧﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ‪.‬‬

‫ﺁﺩﺍﺏ ﻭ ﺷﻌﺎﺋﺮ ﺍﺟﺘﻤﺎﻋﻰ‬ ‫ﻋﻼﻭﻩ ﺑﺮ ﺍﺣﻜﺎﻡ ﻓﺮﺩﻯ‪ ،‬ﺑﺨﺶ ﻣﻬﻤﻰ ﺍﺯ ﺍﺣﻜﺎﻡ ﻭ ﺍﻋﻤﺎﻝ ﻫﺮ ﺩﻳﻦ ﺭﺍ ﺷﻌﺎﺋﺮ ﻭ ﺁﺩﺍﺏ‬ ‫ﺍﺟﺘﻤﺎﻋﻰ ﺗﺸﻜﻴﻞ ﻣﻰ ﺩﻫﺪ‪ .‬ﺣﺘﻰ ﻗﺪﻳﻤﻰ ﺗﺮﻳﻦ ﺍﺩﻳﺎﻥ ﻧﻴﺰ ﺁﺩﺍﺏ ﻭ ﻣﺮﺍﺳﻢ ﺟﻤﻌﻰ ﺩﺍﺭﻧﺪ ﻛﻪ ﺩﺭ ﺁﻥ‬ ‫ﺍﻋﻀﺎء ﺟﺎﻣﻌﮥ ﺩﻳﻨﻰ ﮔﺮﺩ ﻫﻢ ﻣﻰ ﺁﻳﻨﺪ ﺗﺎ ﻋﺒﺎﺩﺗﻬﺎﻯ ﮔﺮﻭﻫﻰ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪ .‬ﺩﺭ ﺍﺩﻳﺎﻧﻰ ﻛﻪ ﺑﻪ ﻟﺤﺎﻅ‬ ‫ﺗﺎﺭﻳﺨﻰ ﺑﻪ ﻣﺎ ﻧﺰﺩﻳﻜﺘﺮ ﻫﺴﺘﻨﺪ ﻧﻴﺰ ﮔﺮﺩﻫﻤﺎﻳﻰ ﻫﺎﻯ ﺩﻳﻨﻰ ﺍﻫﻤﻴﺖ ﺯﻳﺎﺩﻯ ﺩﺍﺭﻧﺪ‪ ،‬ﻣﺜﻼ ﻣﺮﺍﺳﻢ ﻋﺸﺎء‬ ‫ﺭﺑﺎﻧﻰ ﺩﺭ ﻣﺴﻴﺤﻴﺖ ﻳﺎ ﻧﻤﺎﺯ ﺟﻤﻌﻪ ﺩﺭ ﺍﺳﻼﻡ‪ .‬ﺍﻳﻦ ﺷﻌﺎﺋﺮ ﺟﻤﻌﻰ ﺍﻫﻤﻴﺖ ﺍﺟﺘﻤﺎﻉ ﺩﻳﻨﻰ ﻭ ﺭﻭﺍﺑﻂ‬ ‫ﭘﻴﺮﻭﺍﻥ ﺩﻳﻦ ﺭﺍ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺟﺎﻣﻌﮥ ﻣﺘﺤﺪ‪ ،‬ﻧﺸﺎﻥ ﻣﻰ ﺩﻫﺪ‪ .‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﭘﻴﺎﻡ ﻭ‬ ‫ﻣﻘﺼﺪ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‪ ،‬ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍﺳﻢ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺭ ﺍﻳﻦ ﺁﺋﻴﻦ ﺍﺯ‬ ‫ﺍﻫﻤﻴﺖ ﺯﻳﺎﺩﻯ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﺎﺷﻨﺪ‪ .‬ﻳﻜﻰ ﺍﺯ ﻣﺮﺍﺳﻢ ﺟﻤﻌﻰ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﮐﻪ ﺍﻟﺒﺘﻪ ﺩﺭﺯﻣﺮﮤ ﺍﺣﮑﺎﻡ‬ ‫ﻧﻴﺰﻣﺤﺴﻮﺏ ﺍﺳﺖ‪ ،‬ﺑﺮﮔﺰﺍﺭﻯ ﺿﻴﺎﻓﺖ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﻣﻰ ﺑﺎﺷﺪ‪ .‬ﺍﺯ ﺑﻬﺎﺋﻴﺎﻥ ﻳﻚ ﻣﺤﻞ ﺧﻮﺍﺳﺘﻪ ﺷﺪﻩ ﻛﻪ‬ ‫ﺩﺭ ﻫﺮ ﻣﺎﻩ ﺑﻬﺎﺋﻰ ﺩﻭﺭ ﻫﻢ ﺟﻤﻊ ﺷﻮﻧﺪ ﻭ ﻣﻬﻤﺎﻧﻰ ﺑﺮﮔﺰﺍﺭ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﻃﻮﺭ ﺟﻤﻌﻰ ﺑﻪ ﺩﻋﺎ ﻭ ﻋﺒﺎﺩﺕ‬ ‫ﺑﭙﺮﺩﺍﺯﻧﺪ‪ .‬ﻫﺪﻑ ﻣﻬﻢ ﺍﻳﻦ ﺍﺟﺘﻤﺎﻉ ﺑﻪ ﺻﺮﺍﺣﺖ ﺑﺮﻗﺮﺍﺭﻯ ﺍﻟﻔﺖ ﻭ ﺩﻭﺳﺘﻰ ﻣﻴﺎﻥ ﺍﻋﻀﺎء ﺟﺎﻣﻌﮥ ﺩﻳﻨﻰ‬ ‫ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .١٥٠‬ﻳﻚ ﺑﺨﺶ ﻣﻬﻢ ﻫﺮ ﺿﻴﺎﻓﺖ ﻋﻼﻭﻩ ﺑﺮ ﻣﺮﺍﺳﻢ ﺭﻭﺣﺎﻧﻰ )ﻛﻪ ﺷﺎﻣﻞ ﺧﻮﺍﻧﺪﻥ ﺩﻋﺎ ﻭ‬ ‫ﺁﺛﺎﺭ ﻣﻘﺪﺱ ﺩﻳﻨﻰ ﻣﻰ ﺷﻮﺩ( ﻣﺸﻮﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﺑﻴﻦ ﺍﻋﻀﺎء ﺩﺭﺑﺎﺭﮤ ﺍﻣﻮﺭ ﻣﻬﻢ ﺟﺎﻣﻌﻪ ﺍﻧﺠﺎﻡ ﻣﻰ ﺷﻮﺩ ﻭ‬ ‫ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺍﻳﻦ ﺍﻣﻜﺎﻥ ﻓﺮﺍﻫﻢ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﻫﻤﻪ ﺩﺭ ﺣﻴﺎﺕ ﺟﻤﻌﻰ ﻣﺸﺎﺭﻛﺖ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﺗﺼﻤﻴﻢ‬ ‫ﮔﻴﺮﻳﻬﺎ ﺑﻪ ﻃﻮﺭ ﻣﺴﺘﻘﻴﻢ ﻧﻘﺶ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﺿﻴﺎﻓﺖ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﺟﺎ ﻳﮕﺎﻩ ﻣﻬﻤﻰ ﺩﺭ ﻧﻈﻢ ﺍﺟﺘﻤﺎﻋﻰ ﻭ‬ ‫ﺍﻣﻮﺭ ﺍﺩﺍﺭﻯ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺍﺭﺩ‪.١٥١‬‬


‫ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

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‫ﺩﻋﺎ‪ ،‬ﭼﻪ ﺑﻪ ﺻﻮﺭﺕ ﻓﺮﺩﻯ ﻭ ﭼﻪ ﺑﻪ ﺻﻮﺭﺕ ﺟﻤﻌﻰ‪ ،‬ﺍﺯ ﺍﺣﻜﺎﻣﻰ ﺍﺳﺖ ﻛﻪ ﺳﺎﺑﻘﻪ ﺍﻯ‬ ‫ﻃﻮﻻﻧﻰ ﺩﺭ ﻣﻴﺎﻥ ﺍﺩﻳﺎﻥ ﻣﺨﺘﻠﻒ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺰﺩ ﺑﻬﺎﺋﻴﺎﻥ ﻧﻴﺰ ﺍﺯ ﺍﻫﻤﻴﺖ ﺑﺴﻴﺎﺭ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ‪.‬‬ ‫ﻋﻼﻭﻩ ﺑﺮ ﻧﻤﺎﺯ ﺭﻭﺯﺍﻧﻪ‪ ،‬ﺍﺯ ﺑﻬﺎﺋﻴﺎﻥ ﺧﻮﺍﺳﺘﻪ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﻣﻮﺍﻗﻊ ﻣﺨﺘﻠﻒ‪ ،‬ﺗﻨﻬﺎ ﻳﺎ ﺑﻪ ﻫﻤﺮﺍﻩ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﺑﻪ‬ ‫ﺩﻋﺎ ﻭ ﻧﻴﺎﻳﺶ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ .‬ﻳﻜﻰ ﺍﺯ ﺍﺣﻜﺎﻡ ﺑﻬﺎﺋﻰ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﻫﺮ ﻣﺤﻞ‪ ،‬ﻣﻜﺎﻧﻰ ﺑﺮﺍﻯ ﻋﺒﺎﺩﺕ‬ ‫ﻭ ﺫﻛﺮ ﺧﺪﺍﻭﻧﺪ ﺳﺎﺧﺘﻪ ﺷﻮﺩ‪ .١٥٢‬ﺍﻳﻦ ﻣﻜﺎﻥ ﺩﺭ ﺍﺻﻄﻼﺡ ﺑﻬﺎﺋﻰ ﻣﺸﺮﻕ ﺍﻻﺫﻛﺎﺭ ﻧﺎﻣﻴﺪﻩ ﻣﻰ ﺷﻮﺩ ﻳﻌﻨﻰ‬ ‫ﻣﻜﺎﻧﻰ ﻛﻪ ﺫﻛﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁﻧﺠﺎ ﺑﻠﻨﺪ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﺯ ﺑﻬﺎﺋﻴﺎﻥ ﺧﻮﺍﺳﺘﻪ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﺧﺼﻮﺹ ﺩﺭ ﺻﺒﺤﻬﺎﻯ‬ ‫ﺯﻭﺩ ﺩﺭ ﻣﺸﺮﻕ ﺍﻻﺫﻛﺎﺭ ﺣﺎﺿﺮ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﺁﻧﺠﺎ ﺍﺩﻋﻴﻪ ﻭ ﺁﺛﺎﺭ ﺍﻟﻬﻰ ﺭﺍ ﺑﺎ ﻟﺤﻦ ﺧﻮﺵ ﻛﻪ ﺳﺒﺐ‬ ‫ﺭﻭﺣﺎﻧﻴﺖ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺗﻼﻭﺕ ﻛﻨﻨﺪ‪ .‬ﺳﺎﺧﺘﻦ ﻣﻌﺎﺑﺪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺍﻣﺮ ﺗﺎﺯﻩ ﺍﻯ ﻧﻴﺴﺖ‪ .‬ﺍﻏﻠﺐ ﺍﺩﻳﺎﻥ‬ ‫ﻣﻌﺎﺑﺪ ﻭ ﻣﻜﺎﻧﻬﺎﻳﻰ ﺩﺍﺭﻧﺪ ﻛﻪ ﻣﺤﻞ ﺍﺟﺘﻤﺎﻉ ﻣﺆﻣﻨﺎﻥ ﻭ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻥ ﻋﺒﺎﺩﺍﺕ ﺟﻤﻌﻰ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮﺧﻼﻑ ﻋﺒﺎﺩﺗﮕﺎﻫﻬﺎﻯ ﺍﺩﻳﺎﻥ ﺷﺮﻕ ﻭ ﺑﻌﻀﻰ ﻓﺮﻗﻪ ﻫﺎﻯ ﻣﺴﻴﺤﻰ‪ ،‬ﻣﺸﺮﻕ ﺍﻻﺫﻛﺎﺭ ﺑﻬﺎﺋﻰ ﺑﺎﻳﺪ ﺧﺎﻟﻰ‬ ‫ﺍﺯ ﺗﺼﺎﻭﻳﺮﻭ ﺗﻤﺎﺛﻴﻞ ﻣﺬﻫﺒﻰ ﺑﺎﺷﺪ‪ .‬ﻣﺸﺮﻕ ﺍﻻﺫﻛﺎﺭﻫﺎﻯ ﺑﻬﺎﺋﻰ ﻛﻪ ﻃﺒﻖ ﺣﻜﻢ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﺑﺎﻳﺪ ﺑﻪ‬ ‫ﺯﻳﺒﺎﺗﺮﻳﻦ ﻭﺟﻪ ﻣﻤﻜﻦ ﺳﺎﺧﺘﻪ ﺷﻮﻧﺪ‪ ،‬ﻣﻌﺎﺑﺪﻯ ﻫﺴﺘﻨﺪ ﻛﻪ ﻫﺮ ﻓﺮﺩ ﺑﺎ ﻫﺮ ﺩﻳﻦ ﻭ ﺍﻋﺘﻘﺎﺩﻯ ﻣﻰ ﺗﻮﺍﻧﺪ ﺩﺭ‬ ‫ﺁﻧﻬﺎ ﺣﺎﺿﺮ ﺷﻮﺩ ﻭ ﺑﻪ ﺷﻴﻮﮤ ﺧﻮﺩ ﺑﻪ ﺩﻋﺎ ﻭ ﻧﻴﺎﻳﺶ ﺧﺪﺍﻭﻧﺪ ﺑﭙﺮﺩﺍﺯﺩ‪ ،‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺩﺭ ﻣﺸﺮﻕ ﺍﻻﺫﻛﺎﺭ‬ ‫ﺍﺩﻋﻴﻪ ﻭ ﺁﺛﺎﺭ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺧﻮﺍﻧﺪﻩ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﻧﺸﺎﻧﮕﺮ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻰ ﺑﻪ ﻭﺣﺪﺕ ﺍﺳﺎﺱ ﺍﺩﻳﺎﻥ ﻭ‬ ‫ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‪ .‬ﺗﺎ ﻛﻨﻮﻥ‪ ،‬ﺩﺭ ﻫﺮ ﻳﻚ ﺍﺯ ﻗﺎﺭﺍﺕ ﺟﻬﺎﻥ ﻣﺸﺮﻕ ﺍﻻﺫﻛ ﺎﺭ ﺑﺰﺭﮔﻰ ﺗﻮﺳﻂ‬ ‫ﺑﻬﺎﺋﻴﺎﻥ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﻛﻪ ﻫﺮ ﻳﻚ ﺑﻪ ﺳﻬﻢ ﺧﻮﺩ ﺷﺎﻫﻜﺎﺭ ﻣﻌﻤﺎﺭﻯ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﻧﺪ‪ .١٥٣‬ﭘﻴﺶ ﺑﻴﻨﻰ‬ ‫ﺷﺪﻩ ﻛﻪ ﺩﺭ ﺍﻃﺮﺍﻑ ﻫﺮ ﻣﺸﺮﻕ ﺍﻻﺫﻛﺎﺭ ﺑﻨﺎﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺭﺳﻴﺪﮔﻰ ﺑﻪ ﺍﺣﺘﻴﺎﺟﺎﺕ ﻣﺮﺩﻡ ﺍﺯ ﻫﺮ ﺩﻳﻦ‬ ‫ﻭ ﻗﻮﻡ ﻭ ﻣﻠﺘﻰ ﺳﺎﺧﺘﻪ ﺷﻮﺩ‪ ،‬ﻣﺎﻧﻨﺪ ﺑﻴﻤﺎﺭﺳﺘﺎﻥ‪ ،‬ﭘﺮﻭﺭﺷﮕﺎﻩ‪ ،‬ﺧﺎﻧﮥ ﺳﺎﻟﻤﻨﺪﺍﻥ ﻭ ﻏﻴﺮﻩ‪ .١٥٤‬ﺍﻳﻦ ﻣﺴﺌﻠﻪ‬ ‫ﺣﺎﻛﻰ ﺍﺯ ﻳﻚ ﺍﺻﻞ ﻣﻬﻢ ﺩﺭ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﻃﺒﻖ ﺁﻥ‪ ،‬ﻣﺮﻛﺰ ﻭ ﻣﺤﻮﺭ ﻫﻤﮥ‬ ‫ﺍﻣﻮﺭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺭﻭﺍﺑﻂ ﺍﻧﺴﺎﻧﻰ ﺍﻣﻮﺭ ﺭﻭﺣﺎﻧﻰ ﻭ ﻣﻌﻨﻮﻯ ﺍﺳﺖ‪.‬‬ ‫ﺭﻭﺯ ﺗﻌﻄﻴﻞ ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺭﻭﺯ ﺟﻤﻌﻪ ﺍﺳﺖ‪ .‬ﺑﻪ ﻋﻼﻭﻩ ﺩﺭ ﻃﻮﻝ ﺳﺎﻝ ﻓﻘﻂ ‪ ۹‬ﺭﻭﺯ ﺗﻌﻄﻴﻞ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻛﺎﺭ ﺩﺭ ﺁﻥ ﺣﺮﺍﻡ ﺍﺳﺖ )ﺑﻪ ﺟﺰ ﻛﺎﺭﻫﺎﻯ ﺿﺮﻭﺭﻯ( ﻭ ﺍﻓﺮﺍﺩ ﺑﺎﻳﺪ ﺩﺭ ﺁﻥ ﺭﻭﺯﻫﺎ ﺑﻪ ﺫﻛﺮ‬ ‫ﺍﻟﻬﻰ ﻭ ﺍﻣﻮﺭ ﻋﺎﻡ ﺍﻟﻤﻨﻔﻌﻪ ﻭ ﻣﻔﻴﺪ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ‪ ۹‬ﺭﻭﺯ ‪ ۷‬ﺭﻭﺯ ﺑﻪ ﺟﺸﻦ ﻭ ﺷﺎﺩﻣﺎﻧﻰ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺭﺩ‬ ‫)ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﻭ ﺗﻮﻟﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﻋﻴﺪ ﻧﻮﺭﻭﺯ( ﻭ ﺩﻭ ﺭﻭﺯ ﺑﻪ ﺳﻮﮔﻮﺍﺭﻯ )ﺷﻬﺎﺩﺕ‬ ‫ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ(‪.‬‬


‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

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‫ﻧﺴﺦ ﺑﻌﻀﻰ ﺍﺣﻜﺎﻡ ﻭ ﺭﺳﻮﻡ ﺳﺎﻳﺮ ﺍﺩﻳﺎﻥ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ‬ ‫ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﺣﻜﺎﻡ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺑﻪ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﺧﺼﻮﺹ‪ ،‬ﺍﺩﻳﺎﻥ ﺍﺳﻼﻡ ﻭ‬ ‫ﺑﺎﺑﻰ ﻛﻪ ﺍﺯ ﻟﺤﺎﻅ ﺗﺎﺭﻳﺨﻰ ﺑﻪ ﺍﻳﻦ ﺩﻳﻦ ﻧﺰﺩﻳﻜﺘﺮﻧﺪ‪ .‬ﺍﻭﻟﻴﻦ ﻛﺴﺎﻧﻰ ﻛﻪ ﺑﻪ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﮔﺮﻭﻳﺪﻧﺪ‪ ،‬ﺍﺯ‬ ‫ﺯﻣﻴﻨﮥ ﺍﺳﻼﻣﻰ ﻭ ﻋﻤﺪﺗﺎ ﺷﻴﻌﻰ ﺑﻮﺩﻧﺪ‪ .‬ﺩﻳﻦ ﺑﺎﺑﻰ ﻧﻴﺰ ﺍﺭﺗﺒﺎﻁ ﻋﻤﻴﻘﻰ ﺑﺎ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﻭﺍﻗﻊ‬ ‫ﻣﻘﺪﻣﮥ ﺁﻥ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻰ ﺍﺳﺎﺱ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ ﻭ ﻫﺪﻑ ﻭ ﻣﻘﺼﺪ ﺍﺻﻠﻰ ﺁﻧﻬﺎ ﺩﺭ‬ ‫ﺣﻘﻴﻘﺖ ﻳﻜﻰ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺑﺴﺘﻪ ﺑﻪ ﺷﺮﺍﻳﻂ ﺯﻣﺎﻥ ﻭ ﺩﺭﺟﮥ ﺭﺷﺪ ﻭ ﺗﻜﺎﻣﻞ ﺑﺸﺮ‪ ،‬ﮔﺎﻩ ﻣﺴﺎﺋﻞ ﻓﺮﻋﻰ ﻭ‬ ‫ﺟﺰﺋﻰ ﺍﺩﻳﺎﻥ ﺑﺎ ﻫﻢ ﻣﺘﻔﺎﻭﺕ ﻣﻰ ﺷﻮﺩ‪ .‬ﺣﻜﻤﻰ ﻛﻪ ﺩﺭ ﮔﺬﺷﺘﻪ‪ ،‬ﺑﻪ ﺩﻟﻴﻞ ﻧﻴﺎﺯ ﺑﺸﺮ ﺍﺟﺮﺍﻯ ﺁﻥ ﺿﺮﻭﺭﺕ‬ ‫ﺩﺍﺷﺘﻪ‪ ،‬ﺑﺎ ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﻭ ﺭﺷﺪ ﺟﺎﻣﻌﮥ ﺍﻧﺴﺎﻧﻰ ﺩﻳﮕﺮ ﻗﺎﺑﻞ ﺍﺟﺮﺍ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﻛﻠﻴﺎﺕ ﺍﺣﻜﺎﻡ‬ ‫ﻭ ﺷﻌﺎﺋﺮﻯ ﻛﻪ ﺩﺭ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ‪ ،‬ﻣﺜﻞ ﻧﻤﺎﺯ ﻭ ﺭﻭﺯﻩ ﻭ ﺩﻋﺎ ﻭ ﺍﺣﻜﺎﻡ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺯﺩﻭﺍﺝ ﻭ‬ ‫ﻃﻼﻕ ﻭ ﺍﺭﺙ ﻭ ﻏﻴﺮﻩ ﻣﻮﺭﺩ ﺗﺄﻛﻴﺪ ﻣﺠﺪﺩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﻧﻬﺎﻳﺘﴼ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻫﺪﻑ ﻭ ﻣﻮﻗﻌﻴﺖ ﺯﻣﺎﻧﻰ‬ ‫ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺩﺭ ﺟﺰﺋﻴﺎﺕ ﺁﻥ ﺗﻐﻴﻴﺮﺍﺗﻰ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺑﺮﺧﻰ ﺍﺯ ﺍﺣﻜﺎﻡ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ ﻧﺴﺦ ﺷﺪﻩ‬ ‫ﻣﺜﻼ ﺗﺮﻙ ﺩﻧﻴﺎ ﻭ ﺭﻫﺒﺎﻧﻴﺖ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺑﻌﻀﻰ ﻓﺮﻗﻪ ﻫﺎﻯ ﻣﺴﻴﺤﻰ‬ ‫ﺍﺳﺖ ﻭ ﺩﻳﮕﺮ ﻗﺎﺑﻞ ﺍﺟﺮﺍ ﻧﻴﺴﺖ‪.‬‬ ‫ً‬

‫ﺭﻭﺍﺝ ﺩﺍﺷﺘﻪ‪ ،‬ﻭ ﻫﻢ ﭼﻨﻴﻦ ﺍﻋﺘﺮﺍﻑ ﺑﻪ ﮔﻨﺎﻩ ﻧﺰﺩ ﻛﺸﻴﺶ ﻛﻪ ﺩﺭ ﻧﺰﺩ ﻛﺎﺗﻮﻟﻴﻜﻬﺎ ﻣﺮﺳﻮﻡ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺩﻳﻦ‬

‫ﺑﻬﺎﺋﻰ ﻣﻤﻨﻮﻉ ﺷﺪﻩ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺗﺮﺗﻴﺐ ﺗﺤﻤﻞ ﺭﻳﺎﺿﺘﻬﺎﻯ ﺷﺪﻳﺪ ﻛﻪ ﺍﺯ ﺭﻭﺷﻬﺎﻯ ﺑﻌﻀﻰ ﺍﺯ ﻓﺮﻗﻪ ﻫﺎﻯ‬ ‫ﻫﻨﺪﻯ ﺍﺳﺖ‪ ،‬ﻧﻬﻰ ﺷﺪﻩ ﺍﺳﺖ‪.١٥٥‬‬ ‫ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﻮﺍﺭﺩ‪ ،‬ﻧﺴﺦ ﺍﺣﻜﺎﻡ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﺎ ﻫﺪﻑ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺍﺭﺗﺒﺎﻁ ﻣﺴﺘﻘﻴﻢ ﺩﺍﺭﺩ‪ .‬ﺑﺮﺍﻯ ﻣﺜﺎﻝ‪ ،‬ﻣﺤﺪﻭﺩﻳﺘﻬﺎﻳﻰ ﻛﻪ ﺩﺭ ﺍﺩﻳﺎﻥ ﻭ ﺍﻗﻮﺍﻡ ﻣﺨﺘﻠﻒ ﺑﺮﺍﻯ ﭘﻮﺷﻴﺪﻥ ﻟﺒﺎﺱ‬ ‫ﻳﺎ ﮔﺬﺍﺷﺘﻦ ﻭ ﺗﺮﺍﺷﻴﺪﻥ ﺭﻳﺶ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ‪ ،‬ﺩﺭ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻩ ﻭ ﺍﻓﺮﺍﺩ ﺁﺯﺍﺩﻧﺪ ﻧﻮﻉ ﭘﻮﺷﺶ ﻭ‬ ‫ﻭﺿﻌﻴﺖ ﻇﺎﻫﺮﻯ ﺧﻮﺩ ﺭﺍ ﺑﻨﺎ ﺑﻪ ﻣﻴﻞ ﺧﻮﺩ ﻭ ﺑﻪ ﺣﻜﻢ ﻋﻘﻞ ﺳﻠﻴﻢ ﺍﻧﺘﺨﺎﺏ ﻛﻨﻨﺪ‪ .‬ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬ ‫ﺣﻜﻢ ﺣﺠﺎﺏ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻰ ﻛﻪ ﺯﻧﺎﻥ ﺑﺎﻳﺪ ﺣﺘﻤﴼ ﺳﺮ ﺧﻮﺩ ﺭﺍ ﺑﭙﻮﺷﺎﻧﻨﺪ‪ ،‬ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺑﻠﻜﻪ ﺣﻀﺮﺕ‬ ‫ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻳﻜﻰ ﺍﺯ ﺍﻫﺪﺍﻑ ﺍﻳﻦ ﻇﻬﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺑﻪ ﻣﻘﺎﻣﻰ ﺑﺮﺳﻨﺪ ﻛﻪ ﺍﮔﺮ ﺯﻳﺒﺎﺗﺮﻳﻦ‬ ‫ﺯﻧﺎﻥ ﺑﺎ ﺯﻳﻮﺭﻫﺎﻯ ﻓﺮﺍﻭﺍﻥ ﺍﺯ ﻣﻘﺎﺑﻞ ﺁﻧﺎﻥ ﻋﺒﻮﺭ ﻛﻨﻨﺪ ﻫﻴﭽﻜﺲ ﻧﮕﺎﻩ ﺷﻬﻮﺕ ﺁﻟﻮﺩﻯ ﺑﺮ ﺁﻧﺎﻥ ﻧﻴﻔﻜﻨﺪ‪.‬‬ ‫ﺷﻨﻴﺪﻥ ﻣﻮﺳﻴﻘﻰ‪ ،‬ﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﮔﺮﻭﻫﻬﺎﻯ ﺩﻳﻨﻰ ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺑﻌﻀﻰ ﻓﺮﻗﻪ ﻫﺎﻯ ﺍﺳﻼﻣﻰ ﺁﻥ ﺭﺍ ﺣﺮﺍﻡ‬ ‫ﻣﻰ ﺩﺍﻧﻨﺪ‪ ،‬ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺁﺯﺍﺩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻓﺮﻫﻨﮕﻬﺎﻯ ﺩﻳﮕﺮ‪ ،‬ﻣﺜﻞ ﻗﺒﺎﺋﻞ ﺍﻓﺮﻳﻘﺎﻳﻰ ﻭ‬ ‫ﺳﺮﺧﭙﻮﺳﺘﺎﻥ ﺍﻣﺮﻳﻜﺎ‪ ،‬ﻣﻮﺳﻴﻘﻰ ﺑﺨﺶ ﻣﻬﻤﻰ ﺍﺯ ﻣﺮﺍﺳﻢ ﻣﺬﻫﺒﻰ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻰ ﺩﻫﺪ‪ .‬ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻰ‪،‬‬ ‫ﻣﻮﺳﻴﻘﻰ ﻣﻰ ﺗﻮﺍﻧﺪ ﺩﺭ ﺍﻳﺠﺎﺩ ﺣﺎﻟﺖ ﺭﻭﺣﺎﻧﻴﺖ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﺆﺛﺮ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺁﻣﻮﺯﺵ ﺁﻥ ﺑﻪ‬ ‫ﺍﻃﻔﺎﻝ ﺗﻮﺻﻴﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ‪ ،‬ﻫﺸﺪﺍﺭ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﻣﻮﺳﻴﻘﻰ ﻧﺒﺎﻳﺪ ﻃﻮﺭﻯ ﺑﺎﺷﺪ ﻛﻪ‬ ‫ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺣﺎﻟﺖ ﺍﺩﺏ ﻭ ﻭﻗﺎﺭ ﺧﺎﺭﺝ ﻛﻨﺪ ﻭ ﻭﺳﻴﻠﻪ ﺍﻯ ﺑﺮﺍﻯ ﺗﺤﺮﻳﻚ ﻫﻮﺍﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﺷﻮﺩ‪ .١٥٦‬ﺩﺭ‬


‫ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

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‫ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺣﻜﺎﻡ‪ ،‬ﻧﻈﺮﮔﺎﻩ ﺟﻬﺎﻧﻰ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﻛﺎﻣﻼ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺩﻳﺪﮔﺎﻩ ﻣﻠﻞ ﻭ ﺍﻗﻮﺍﻡ ﻣﺨﺘﻠﻒ‬ ‫ﺩﺭﺑﺎﺭﮤ ﻧﻮﻉ ﭘﻮﺷﺶ ﻭ ﻫﻤﻴﻦ ﻃﻮﺭ ﻣﻮﺳﻴﻘﻰ ﻭ ﻣﻮﺍﺭﺩﻯ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺑﺴﺘﻪ ﺑﻪ ﺷﺮﺍﻳﻂ ﺍﻗﻠﻴﻤﻰ ﻭ ﻓﺮﻫﻨﮕﻰ‬ ‫ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ ﻭ ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﺑﻬﺎﺋﻰ ﺣﻔﻆ ﺍﻳﻦ ﺗﻨﻮﻉ ﻭ ﺍﺣﺘﺮﺍﻡ ﺑﻪ ﺁﻥ ﻻﺯﻣﮥ ﺳﻼﻣﺖ ﻭ ﺯﻳﺒﺎﻳﻰ ﺟﺎﻣﻌﮥ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻭ ﻳﻜﻰ ﺍﺯ ﺍﺟﺰﺍء ﺿﺮﻭﺭﻯ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺍﺯ ﺟﻤﻠﻪ ﺍﺣﻜﺎﻣﻰ ﻛﻪ ﺩﺭ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﻧﺴﺦ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻧﺠﺲ ﺩﺍﻧﺴﺘﻦ ﺑﻌﻀﻰ ﺍﺷﻴﺎء ﻭ‬ ‫ﺍﺷﺨﺎﺹ ﺍﺳﺖ‪ .١٥٧‬ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﭼﻴﺰﻯ ﺟﺪﺍ ﺍﺯ ﺍﺣﻜﺎﻡ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﻈﺎﻓﺖ ﻭ ﭘﺎﻛﻴﺰﮔﻰ ﺍﺳﺖ‪ .‬ﺍﺯ ﻧﻈﺮ‬ ‫ﺑﻬﺎﺋﻰ‪ ،‬ﺭﻋﺎﻳﺖ ﭘﺎﻛﻴﺰﮔﻰ ﺣﻜﻤﻰ ﻻﺯﻡ ﻭ ﺿﺮﻭﺭﻯ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻟﻮﺩﮔﻰ ﺑﺎﻳﺪ ﺍﺟﺘﻨﺎﺏ ﻛﺮﺩ‪ ،‬ﺍﻣﺎ ﺍﻳﻦ ﻛﻪ‬ ‫ﺍﺷﻴﺎء ﻭ ﺑﻪ ﺧﺼﻮﺹ ﺍﻓﺮﺍﺩ ﺭﺍ ﺫﺍﺗﴼ ﺷﺮ ﻭ ﭘﻠﻴﺪ ﺑﺪﺍﻧﻴﻢ‪ ،‬ﻣﺨﺎﻟﻒ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﻣﺤﺒﺖ ﺑﻪ ﻫﻤﮥ‬ ‫ﺍﻧﺴﺎﻧﻬﺎ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺣﻜﻢ ﻛﻪ ﺷﺎﻳﺪ ﺩﺭ ﻣﻮﺍﻗﻌﻰ ﺑﻪ ﺟﻬﺖ ﺣﻔﻆ ﺟﺎﻣﻌﮥ ﺩﻳﻨﻰ ﻻﺯﻡ ﺑﻮﺩﻩ‪ ،‬ﺍﺯ ﻧﻈﺮ‬ ‫ﺑﻬﺎﺋﻴﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﺍﻣﺮﻭﺯ ﺩﻳﮕﺮ ﻗﺎﺑﻞ ﺍﺟﺮﺍ ﻧﻴﺴﺖ‪ .‬ﺑﺮ ﻋﻜﺲ‪ ،‬ﺑﻬﺎﺋﻴﺎﻥ ﻣﻮﻇﻒ ﺷﺪﻩ ﺍﻧﺪ ﻛﻪ ﺑﺎ ﺍﻫﻞ ﻫﻤﮥ‬ ‫ﺍﺩﻳﺎﻥ ﺑﺎ ﻧﺸﺎﻁ ﻭ ﺷﺎﺩﻣﺎﻧﻰ ﻣﻌﺎﺷﺮﺕ ﻛﻨﻨﺪ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﺭﺍﻫﻬﺎﻯ ﺗﺤﻘﻖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬ ‫ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﺩ‪ .‬ﻣﺤﺪﻭﺩﻳﺖ ﻣﻌﺎﺷﺮﺕ ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻓﻘﻂ ﺷﺎﻣﻞ ﺍﺷﺮﺍﺭ‪ ،‬ﻳﻌﻨﻰ ﺍﻓﺮﺍﺩ ﻓﺎﺳﺪ‬ ‫ﺍﻻﺧﻼﻕ‪ ،‬ﻣﻰ ﺷﻮﺩ ﭼﻪ ﺑﻬﺎﺋﻰ ﺑﺎﺷﻨﺪ ﻭ ﭼﻪ ﻏﻴﺮﺑﻬﺎﺋﻰ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺣﻜﻢ ﺟﻬﺎﺩ‪ ،‬ﻳﻌﻨﻰ‬ ‫ﺟﻨﮓ ﺑﺮﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﺩﻳﻦ ﻳﺎ ﭘﻴﺸﺒﺮﺩ ﺁﻥ‪ ،‬ﻧﺴﺦ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺑﻬﺎﺋﻴﺎﻥ ﻣﻮﻇﻔﻨﺪ ﺩﻳﻦ ﺍﻟﻬﻰ ﺭﺍ ﺑﺎ ﺗﺒﻠﻴﻎ‬ ‫ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﻭ ﻋﻤﻞ ﺑﻪ ﺁﻧﻬﺎ ﺍﻧﺘﺸﺎﺭ ﺩﻫﻨﺪ‪ ،‬ﻧﻪ ﺑﺎ ﺟﻨﮓ ﻭ ﺟﺪﺍﻝ‪.‬‬

‫َﻣﻨﻬﻴﺎﺕ‬ ‫ﺳﺮﺍﻧﺠﺎﻡ‪ ،‬ﺑﺨﺸﻰ ﺍﺯ ﺍﺣﻜﺎﻡ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺷﺎﻣﻞ ﻣﻨﻬﻴﺎﺕ ﻳﻌﻨﻰ ﻣﻤﻨﻮﻋﻴﺖ ﻫﺎ ﻣﻰ ﺷﻮﺩ‪.١٥٨‬‬ ‫ﺍﻋﻤﺎﻟﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑﺮﺍﻯ ﺣﻔﻆ ﺑﻘﺎ ﻭ ﺳﻼﻣﺖ ﺍﺟﺘﻤﺎﻉ ﺑﺎﻳﺪ ﺍﺯ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻥ ﺁﻧﻬﺎ ﺟﻠﻮﮔﻴﺮﻯ ﻛﺮﺩ ﻭ‬ ‫ﻛﻢ ﻭ ﺑﻴﺶ ﺩﺭ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻣﺸﺘﺮﻛﻨﺪ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ‪ :‬ﻗﺘﻞ‪ ،‬ﺯﻧﺎ‪ ،‬ﺩﺯﺩﻯ‪ ،‬ﻗﻤﺎﺭ ﻭ‪ ...‬ﻛﻪ ﻣﺠﺎﺯﺍﺗﻬﺎﻳﻰ ﻫﻢ ﺑﺮﺍﻯ‬ ‫ﺍﻧﺠﺎﻡ ﺩﺍﺩﻥ ﺁﻧﻬﺎ ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻳﻜﻰ ﺍﺯ ﻣﻨﻬﻴﺎﺕ ﻛﻪ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﻪ ﺷﺪﺕ ﺗﺎﮐﻴﺪ ﺷﺪﻩ‪ ،‬ﻏﻴﺒﺖ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻃﻮﺭﻯ ﻛﻪ ﺑﻪ‬ ‫ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ‪» :‬ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ ﺩﺭ ﻫﻴﭻ ﻣﻮﺭﺩ ﺑﻪ ﺍﻧﺪﺍﺯﮤ ﻟﺰﻭﻡ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﻋﻴﺐ ﺟﻮﺋﻰ‬ ‫ﻣﺆﮐﺪ ﻭ ﺍﻟﺰﺍﻡ ﺁﻭﺭ ﻧﻴﺴﺖ ‪١٥٩«.‬ﻋﻠﺖ ﻧﻬﻰ ﺷﺪﻳﺪ ﻏﻴﺒﺖ ﺩﺭ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﻧﻘﺶ ﺁﻥ ﺩﺭ ﺍﻳﺠﺎﺩ‬ ‫ﻭ ﻏﻴﺒﺖ‪،‬‬ ‫ّ‬ ‫ﺍﺧﺘﻼﻑ ﺍﺳﺖ‪.‬‬

‫ﺍﺯ ﺳﺎﻳﺮ ﻣﻮﺍﺭﺩﻯ ﻛﻪ ﺩﺭ ﺩﻳﻦ ﺑﻬﺎﺋﻰ ﺑﻪ ﺷﺪﺕ ﻧﻬﻰ ﺷﺪﻩ‪ ،‬ﺍﺳﺘﻌﻤﺎﻝ ﻣﺸﺮﻭﺑﺎﺕ ﺍﻟﻜﻠﻰ ﻭ ﺳﺎﻳﺮ‬ ‫ﻣﻮﺍﺩ ﺳﻜﺮ ﺁﻭﺭ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﺍﻋﻢ ﺍﺯ ﺗﺮﻳﺎﻙ ﻭ ﻏﻴﺮﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻫﻢ ﻣﻰ ﺗﻮﺍﻥ ﺍﺭﺗﺒﺎﻁ‬ ‫ﺣﻜﻢ ﺭﺍ ﺑﺎ ﻫﺪﻑ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩ‪ ،‬ﭼﻮﻥ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﻟﻜﻞ ﻭ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﺩﺭ‬


‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

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‫ﺟﻮﺍﻣﻊ ﺍﻣﺮﻭﺯ ﻋﻼﻭﻩ ﺑﺮ ﻫﻤﮥ ﺯﻳﺎﻧﻬﺎﻯ ﻣﺨﺘﻠﻔﻰ ﻛﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻓﺮﺩ ﺩﺍﺭﺩ‪ ،‬ﺑﺎﻋﺚ ﺍﺧﺘﻼﻑ ﻭ ﺩﺭﮔﻴﺮﻯ ﻭ‬ ‫ﻓﺠﺎﻳﻊ ﮔﻮﻧﺎﮔﻮﻥ ﻣﻰ ﺷﻮﺩ ﻭ ﻳﻜﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﻓﺮﻭﭘﺎﺷﻰ ﺧﺎﻧﻮﺍﺩﻩ ﻫﺎ ﺑﻪ ﺣﺴﺎﺏ ﻣﻰ ﺁﻳﺪ‪.‬‬



‫ﻓﺼﻞ ﻫﻔﺘﻢ‪:‬‬

‫ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

‫ﻭﺳﻴﻠﻪ ﻭﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ »ﻧﻈﻢ ﺍﺩﺍﺭﻯ« ﻧﺎﻣﻴﺪﻩ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﻧﻈﻢ ﺩﺭ ﺗﺎﺭﻳﺦ‬ ‫ﺍﺩﻳﺎﻥ ﻭ ﺗﺎﺭﻳﺦ ﺟﻬﺎﻥ ﺑﻰ ﺳﺎﺑﻘﻪ ﻭ ﺑﻰ ﻧﻈﻴﺮ ﺍﺳﺖ‪ .‬ﺑﻬﺎﺋﻴﺎﻥ ﺍﻳﻦ ﻧﻈﻢ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﻟﮕﻮﻳﻰ ﺑﺮﺍﻯ ﻧﻈﺎﻡ‬ ‫ﺟﻬﺎﻧﻰ ﺁﻳﻨﺪﻩ ﻛﻪ ﺩﺭ ﺍﺻﻄﻼﺡ ﺑﻬﺎﺋﻰ » ﻧﻈﻢ ﺑﺪﻳﻊ ﺟﻬﺎﻧﻰ « ﻧﺎﻣﻴﺪﻩ ﻣﻰ ﺷﻮﺩ ﺑﻪ ﺟﻬﺎﻧﻴﺎﻥ ﺍﺭﺍﺋﻪ‬ ‫ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻓﺼﻞ ﻧﺤﻮﮤ ﺗﺄﺳﻴﺲ ﺍﻳﻦ ﻧﻈﻢ ﻭ ﻭﻳﮋﮔﻰ ﻫﺎﻯ ﺁﻥ ﺭﺍ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ ﻣﻰ ﺩﻫﻴﻢ‪.‬‬

‫ﺗﺄﺳﻴﺲ ﻧﻈﻢ ﺍﺩﺍﺭﻯ‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ ﺍﻳﺸﺎﻥ ﻫﻤﻴﺸﻪ ﺩﺭ ﺗﺒﻌﻴﺪ ﻭ ﺯﻧﺪﺍﻥ ﺑﻪ ﺳﺮ ﻣﻰ ﺑﺮﺩﻧﺪ‪،‬‬ ‫ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻛﻪ ﺍﻛﺜﺮ ﺍﻋﻀﺎﻯ ﺁﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﻣﻌﺪﻭﺩﻯ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻯ ﻣﺠﺎﻭﺭ ﻣﺎﻧﻨﺪ ﻋﺮﺍﻕ ﻭ‬ ‫ﺗﺮﻛﻤﻨﺴﺘﺎﻥ ﻭ ﻏﻴﺮﻩ ﺳﺎﻛﻦ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﺯ ﻃﺮﻳﻖ ﺍﻟﻮﺍﺡ ﻭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﻛﻪ ﺍﻯ ﻛﻪ ﺗﻮﺳﻂ ﺯﺍﺋﺮﻳﻦ ﺑﻪ ﺩﺳﺘﺸﺎﻥ‬ ‫ﻣﻰ ﺭﺳﻴﺪ‪ ،‬ﺗﺤﺖ ﻫﺪﺍﻳﺖ ﻣﺴﺘﻘﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺍﻣﺎ ﺍﻳﺸﺎﻥ ﺑﺎ ﺳﻪ ﺍﻗﺪﺍﻡ ﻣﻬﻢ ﻧﺤﻮﮤ‬ ‫ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺑﻌﺪ ﺍﺯ ﺧﻮﺩ ﺭﺍ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻛﻪ ﻣﻬﻤﺘﺮﻳﻦ ﺍﺛﺮ ﻧﺎﺯﻝ ﺍﺯ ﻗﻠﻢ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻭ ﺩﺭ‬ ‫ﻭﺻﻴﺖ ﻧﺎﻣﮥ ﺧﻮﺩ ﺑﻪ ﻧﺎﻡ ﻛﺘﺎﺏ ﻋﻬﺪﻯ ﻛﻪ ﻫﺮ ﺩﻭ ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮ ﺁﺛﺎﺭ ﺍﻟﻬﻰ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﻪ ﻣﻬﺮ ﻭ ﺍﻣﻀﺎﻯ‬ ‫ﺍﻳﺸﺎﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ ،‬ﺑﺎ ﻛﻤﺎﻝ ﺻﺮﺍﺣﺖ ﭘﺴﺮ ﺍﺭﺷﺪ ﺧﻮﺩ ﺑﻪ ﻧﺎﻡ ﻋﺒﺎﺱ‪ ،‬ﻣﻠﻘﺐ ﺑﻪ ﻏﺼﻦ ﺍﻋﻈﻢ ﻭ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺟﺎﻧﺸﻴﻦ ﺧﻮﺩ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪ ١٦٠‬ﻭ ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺑﺮﺍﻯ ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺩﺭ ﺗﺎﺭﻳﺦ‬ ‫ﺍﺩﻳﺎﻥ ﻣﺴﺄﻟﮥ ﺟﺎﻧﺸﻴﻨﻰ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﻰ ﺑﻪ ﻭﺳﻴﻠﮥ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﺑﻪ ﻃﻮﺭ ﻣﻮﺛﻘﻰ ﻛﻪ ﺟﺎﻯ ﺷﻚ ﻭ ﺷﺒﻬﻪ ﺑﺮﺍﻯ‬ ‫ﻫﻴﭽﻜﺲ ﻧﻤﺎﻧﺪ ﻭ ﺑﻬﺎﻧﻪ ﺑﻪ ﺩﺳﺖ ﻛﺴﻰ ﻧﺪﻫﺪ ﻣﻌﻴﻦ ﺷﺪ‪.‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﺩﻳﮕﺮ ﺧﻮﺩ ﺩﺳﺘﻮﺭ ﺗﺄﺳ ﻴﺲ‬ ‫ﮐﺘﺐ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍ ﻛﻪ ﺷﻮﺭﺍﻳﻰ ﺍﻧﺘﺨﺎﺑﻰ ﺍﺳﺖ ﺻﺎﺩﺭ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺩﺭ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ْ َ » :‬‬ ‫ﻗﺪ َ َ َ‬ ‫ﺍﻟﺒﻬﺂِء ﻭ ِﺍﻥ ِ‬ ‫ﺍﻟﻨﻔﻮﺱ َﻋﻠﻰ َ َ ِ‬ ‫ﺑﻴﺖ َ ِ‬ ‫ٍ‬ ‫ﺍﻪﻠﻟُ َﻋﻠﻰ ُ ِّ‬ ‫ﺍﺯﺩﺍﺩ‬ ‫ﻳﺠﻌﻠﻮﺍ ﻓﻴﻬﺎ‬ ‫ﮐﻞ‬ ‫ﺍﻟﻌﺪﻝ ﻭ ْ َ ِ َ‬ ‫َﻣﺪﻳﻨﺔ َﺍﻥ ْ َ‬ ‫ﻳﺠﺘﻤﻊ ﻓﻴﻪ ّ ُ‬ ‫َ‬ ‫ﻋﺪﺩ َ‬ ‫َ‬

‫ﻟﻬﻢ َﺍﻥ‬ ‫ﮐﺎﻧﻬﻢ ْ ُ َ‬ ‫ﺍﻻﻋﻠﻰ ﻭ َ َ‬ ‫ﺍﻟﻌﻠﻰ َ‬ ‫ﻣﺤﻀﺮ ﺍﻪﻠﻟِ َ‬ ‫ﺑﺄﺱ ﻭ َ َ‬ ‫ﻳﻨﺒﻐﻰ َ ُ‬ ‫ﻳﺮﻭﻥ َ ّ ُ‬ ‫ﻳﺪﺧﻠﻮﻥ َ ْ َ َ‬ ‫ﻻ َ َ‬ ‫ﻳﺮﻭﻥ َﻣﻦ ﻻ ﻳﺮﻯ ﻭ ْ َ‬


‫ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

‫‪٧٨‬‬

‫ﺑﻴﻦ ِ‬ ‫ﺍﻻﺭﺽ ُ ِّ‬ ‫ِ‬ ‫ﻣﺼﺎﻟﺢ‬ ‫ﮐﻠﻬﺎ ﻭ‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﺍﻻﻣﮑﺎﻥ ﻭ ُ ٓ‬ ‫ِ‬ ‫ﻟﻤﻦ ﻋﻠﻰ َ ِ‬ ‫ِ‬ ‫ﻳﮑﻮﻧﻮﺍ ُﺍﻣﻨﺂَء ‪‬‬ ‫ﻭﮐﻼَء ﺍﻪﻠﻟِ ِ َ‬ ‫َ‬ ‫ﻳﺸﺎﻭﺭﻭﺍ ﻓﻰ َ ِ ِ‬

‫ﺍﻟﻌﺒﺎﺩ ِ َ ِ‬ ‫ِ‬ ‫ﻳﺸﺎﻭﺭﻭﻥ ﻓﻰ ُ ِ ِ‬ ‫ﻟﻮﺟﻪ ﺍﻪﻠﻟِ َﮐﻤﺎ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ «‪) ١٦١‬ﻳﻌﻨﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺳﺘﻮﺭ‬ ‫ﺍﻣﻮﺭﻫﻢ ﻭ ْ‬ ‫ِ َ‬ ‫ﻫﻮ ُ‬ ‫ﻳﺨﺘﺎﺭﻭﺍ ﻣﺎ ُ َ‬

‫ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻫﺮ ﺷﻬﺮﻯ ﺑﺎﻳﺪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺗﺸﻜﻴﻞ ﺷﻮﺩ ﻭ ﻧﻪ ﻧﻔﺮ ﻳﺎ ﺑﻴﺸﺘﺮ ﺩﺭ ﺁﻥ ﺟﻤﻊ ﺷﻮﻧﺪ ﻭ ﺧﻮﺩ‬

‫ﺭﺍ ﺩﺭ ﻣﺤﻀﺮ ﺧﺪﺍ ﺑﺒﻴﻨﻨﺪ ﻭ ﺍﻣﻴﻦ ﻣﺮﺩﻡ ﺑﺎﺷﻨﺪ ﻭ ﺩﺭ ﻣﺼﻠﺤﺖ ﻣﺮﺩﻡ ﻣﺸﻮﺭﺕ ﻛﻨﻨﺪ ﻭ ﺑﻬﺘﺮﻳﻦ ﺗﺼﻤﻴﻤﺎﺕ‬ ‫ﺭﺍ ﺑﮕﻴﺮﻧﺪ(‪ .‬ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻣﺤﻠﻰ ﻛﻪ ﺩﺭ ﻫﺮ ﺷﻬﺮ ﻳﺎ ﺭﻭﺳﺘﺎ ﺑﺎﻳﺪ ﺗﺸﻜﻴﻞ ﺷﻮﺩ‬ ‫ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ)ﺍﻣﺮﻭﺯﻩ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻣﺤﻠﻰ‪ ،‬ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ ﻣﺤﻠﻰ ﻧﺎﻣﻴﺪﻩ ﻣﻰ ﺷﻮﺩ(‪ .‬ﺍﻣﺎﺩﺭ ﻫﻤﻴﻦ ﻛﺘﺎﺏ‬ ‫ﻭﻇﺎﺋﻒ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻭ ﺩﺭﺁﻣﺪﻫﺎ ﻭ ﻣﺨﺎﺭﺝ ﺁﻥ ﺭﺍ ﻧﻴﺰ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﻟﻮﺡ ﺍﺷﺮﺍﻗﺎﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﺳﻄﺢ ﺟﻬﺎﻧﻰ ﺗﺸﻜﻴﻞ‬ ‫ﺷﻮﺩ ﺍﺷﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺍﺷﺮﺍﻕ ﻫﺸﺘﻢ‪ ،‬ﺍ ﻳﻦ ﻓﻘﺮﻩ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ ﺩﺭ ﺍﻳﻦ ﺣ ﻴﻦ ﻣﺴﻄﻮﺭ ﻭ ﺍﺯ ﮐﺘﺎﺏ‬ ‫ﻣﻌﻠﻖ ﺍﺳﺖ ﺑﻪ ﺭﺟﺎﻝ ﺑ ﻴﺖ ﻋﺪﻝ ﺍﻟﻬﻰ‪ .‬ﺍﻳﺸﺎﻧﻨﺪ ﺍﻣﻨﺎء ﺍﻪﻠﻟ ﺑ ﻴﻦ ﻋﺒﺎﺩﻩ ﻭ‬ ‫ﻣﻠﺖ ّ‬ ‫ﺍﻗﺪﺱ ﻣﺤﺴﻮﺏ‪ُ .‬ﺍﻣﻮﺭ ّ‬

‫ﻣﺮﺑﻰ ﻋﺎﻟﻢ ﻋﺪﻝ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﺩﺍﺭﺍﻯ ﺩﻭ ﺭﮐﻦ ﺍﺳﺖ ﻣﺠﺎﺯﺍﺕ‬ ‫ﻣﻄﺎﻟﻊ ﺍﻻﻣﺮ ﻓﻰ ﺑﻼﺩﻩ‪ .‬ﻳﺎﺣﺰﺏ ﺍﻪﻠﻟ‪ّ ،‬‬

‫ﻭ ﻣﮑﺎﻓﺎﺕ ﻭ ﺍﻳﻦ ﺩﻭ ﺭﮐﻦ ﺩﻭ ﭼﺸﻤﻪ ﺍﻧﺪ ﺍﺯ ﺑﺮﺍﻯ ﺣﻴﺎﺕ ﺍﻫﻞ ﻋﺎﻟﻢ‪ .‬ﭼﻮﻧﮑﻪ ﻫﺮ ﺭﻭﺯ ﺭﺍ ﺍﻣﺮﻯ ﻭ ﻫﺮ ﺣﻴﻦ‬

‫ﺭﺍ ﺣﮑﻤﺘﻰ ﻣﻘﺘﻀﻰ‪ ،‬ﻟﺬﺍ ﺍﻣﻮﺭ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﺭﺍﺟﻊ ﺗﺎ ﺁﻧﭽﻪ ﺭﺍ ﻣﺼﻠﺤﺖ ﻭﻗﺖ ﺩﺍﻧﻨﺪ ﻣﻌﻤﻮﻝ ﺩﺍﺭﻧﺪ‪،‬‬ ‫ﮐﻞ‬ ‫ﻧﻔﻮﺳﻰ ﮐﻪ ﻟﻮﺟﻪ ﺍﻪﻠﻟ ﺑﺮ ﺧﺪﻣﺖ ﺍﻣﺮ ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ ﺍﻳﺸﺎﻥ ﻣﻠﻬﻤﻨﺪ ﺑﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻏﻴﺒﻰ ﺍﻟﻬﻰ؛ ﺑﺮ ّ‬

‫ﻞ ﺭﺍﺟﻊ ﺍﺳﺖ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﻭ ﻋﺒﺎﺩﺍﺕ ﺑﻤﺎ ﺍﻧﺰﻟﻪ ﺍﻪﻠﻟ ﻓﻰ‬ ‫ﺍﻃﺎﻋﺖ ﻻﺯﻡ‪ .‬ﺍﻣﻮﺭ ﺳﻴ ﺎﺳﻴﻪ ﮐ ّ‬

‫ﺍﻟﮑﺘﺎﺏ«‪١٦٢‬ﺩﺭ ﺍ ﻳﻦ ﺑﻴ ﺎﻥ ﻭﻇ ﻴﻔﮥ ﺗﺸﺮ ﻳﻊ ﺍﺣﻜﺎﻡ ﻏﻴﺮ ﻣﻨﺼﻮﺻﻪ ﻭ ﺍﻣﻮﺭ ﺳﻴﺎﺳﻴﻪ ﺭﺍ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﺳﭙﺮﺩﻩ ﺍﻧﺪ ﻛﻪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ‪.‬‬

‫ﺑﻪ ﻋﻼﻭﻩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺍﻭﺍﺧﺮ ﺩﻭﺭﺍﻥ ﺣﻴ ﺎﺕ ﺧﻮﺩ ﭼﻨﺪ ﻧﻔﺮ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ »ﺍ ﻳﺎﺩ ﻯ‬ ‫ﺍﻣﺮﺍﻪﻠﻟ« ﻣﻨﺼﻮﺏ ﻓﺮﻣﻮﺩﻧﺪ ﻛﻪ ﺍﻓﺮﺍﺩ ﺑﻬﺎﺋﻰ ﺑﺘﻮﺍﻧﻨﺪ ﺩﺭ ﺍﻣﻮﺭ ﺧﻮﺩ ﺑﺎ ﺁﻧﺎﻥ ﻣﺸﻮﺭﺕ ﻛﻨﻨﺪ‪ .‬ﺑﻪ ﺍ ﻳﻦ ﺗﺮﺗﻴ ﺐ‬ ‫ﺍﻟﺘﮑﺒﻴُﺮ ﻭ‬ ‫ﺍﻟﻨﻮﺭ ﻭ‬ ‫ﺍﻟﺒﻬﺂء ﻭ ّ‬ ‫ﻣﺆﺳﺴﮥ ﺍﻳﺎﺩﻯ ﺍﻣﺮ ﺭﺍ ﺗﺄﺳ ﻴﺲ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺩﺭ ﻣﻮﺭﺩ ﺍ ﻳﺸﺎﻥ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪ُ ّ » :‬‬ ‫ُ‬ ‫ﺣﮑﻢ ِ‬ ‫ﻧﻮﺭ ِ ِ‬ ‫ﺍﻟﺜﻨﺎء َﻋﻠﻰ َﺍ ﻳﺎﺩﻯ َ ْ ِ ِ‬ ‫ﺍﻟﻤﻘﺘﺪﺭ ﺍﻟﻌﺰﻳِﺰ‬ ‫ﺎﺭ ﻪﻠﻟِ‬ ‫ﺍﻣﺮﻩ ّ‬ ‫ِ‬ ‫ﺍﻻﺧﺘﻴ ِ‬ ‫ﻦ ِ​ِ‬ ‫ﺑﻬﻢ َ ْ َ َ‬ ‫ﺖ ُ ُ‬ ‫ﺍﺷﺮﻕ ُ‬ ‫ﺍﻻﺻﻄﺒﺎﺭ ﻭ َﺛﺒَ َ‬ ‫ﺍﻟﺬﻳ َ‬ ‫ّ ُ‬ ‫ﺍﻟﻌﻄﺎِء ﻭ‬ ‫ﺑﻬﻢ‬ ‫ﺍﻟﻮﺭﻯ ‪«.‬‬ ‫ﻋﺮﻑ ﻋﻨﺎﻳ ِﻪ ﺍﻪﻠﻟِ َ َ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ ﻭ ِ ِ‬ ‫ﻫﺎﺝ َ ْ ُ‬ ‫ﺑﺤﺮ َ‬ ‫ﻣﺎﺝ َ ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ﻣﻮﻟﻰ َ‬

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‫ﺩﺭ ﺩﻭﺭﺍﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺩﺭ ﺑﻌﻀﻰ ﺷﻬﺮﻫﺎﻯ ﺍﻳﺮﺍﻥ ﻭ ﺁﻣﺮﻳﻜﺎ ﻣﺤﺎﻓﻞ ﺷﻮﺭ ﺗﺸﻜﻴﻞ‬

‫ﺷﺪ ﻛﻪ ﻣﻘﺪﻣﮥ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﺍﻣﺮﻭﺯ ﻳﺎ ﺑﻴﻮﺕ ﻋﺪﻝ ﺁﻳﻨﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺍ ﻳﺸﺎﻥ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﺧﻮﺩ‬ ‫ﻣﻔﺼﻼ ﻭﻇﺎﺋﻒ ﻣﺤﺎﻓﻞ ﺭﺍ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻧﺪ ﻭ ﺩﺭ ﻭﺻﻴﺖ ﻧﺎﻣﮥ ﺧﻮﻳﺶ ﺑﻪ ﻧﺎﻡ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﺑﻴﺎﻧﺎﺕ‬ ‫ً‬

‫ﺍﻭﻻ ﻧﻮﮤ ﺍﺭﺷﺪ ﺧﻮﺩ ﺑﻪ ﻧﺎﻡ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺩﺭ ﻣﻮﺭﺩ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺗﻮﺿﻴﺢ ﻭ ﺗﺸﺮﻳﺢ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺍﻳﺸﺎﻥ‬ ‫ً‬ ‫ﺷﻮﻗﻰ ﺭﺑﺎﻧﻰ ﻣﻠﻘﺐ ﺑﻪ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺟﺎﻧﺸﻴﻦ ﺧﻮﺩ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪ » :‬ﺍﻯ ﻳﺎﺭﺍﻥ‬ ‫ﻣﻬﺮﺑﺎﻥ‪ ،‬ﺑﻌﺪ ﺍﺯ ﻣﻔﻘﻮﺩﻯ ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﺑﺎﻳﺪ ﺍﻏﺼﺎﻥ ﻭ ﺍﻓﻨﺎﻥ ﺳﺪﺭﮤ ﻣﺒﺎﺭﻛﻪ ﻭ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﻪﻠﻟ ﻭ ﺍﺣﺒﺎﻯ‬


‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

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‫ﺟﻤﺎﻝ ﺍﺑﻬﻰ ﺗﻮﺟﻪ ﺑﻪ ﻓﺮﻉ ﺩﻭ ﺳﺪﺭﻩ ﻛﻪ ﺍﺯ ﺩﻭ ﺷﺠﺮﮤ ﻣﻘﺪﺳﮥ ﻣﺒﺎﺭﻛﻪ ﺍﻧﺒﺎﺕ ﺷﺪﻩ ﻭ ﺍﺯ ﺍﻗﺘﺮﺍﻥ ﺩﻭ ﻓﺮﻉ‬ ‫ﺩﻭﺣﮥ ﺭﺑﺎﻧﻴﻪ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﻳﻌﻨﻰ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻧﻤﺎﻳﻨﺪ ﺯﻳﺮﺍ ﺁﻳﺖ ﺍﻪﻠﻟ ﻭ ﻏﺼﻦ ﻣﻤﺘﺎﺯ ﻭ ﻭ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﻭ‬ ‫ﻣﺮﺟﻊ ﺟﻤﻴﻊ ﺍﻏﺼﺎﻥ ﻭﺍﻓﻨﺎﻥ ﻭ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﻪﻠﻟ ﻭ ﺍﺣﺒﺎءﺍﻪﻠﻟ ﺍﺳﺖ ﻭ ﻣﺒﻴﻦ ﺁﻳﺎﺕ ﺍﻪﻠﻟ ﻭ ﻣﻦ ﺑﻌﺪﻩ ﺑﻜﺮﴽ ﺑﻌﺪ‬ ‫‪١٦٤‬‬

‫ﺑﻜﺮ ﻳﻌﻨﻰ ﺩﺭ ﺳﻼﻟﮥ ﺍﻭ‪«.‬‬

‫ﻫﻤﭽﻨ ﻴﻦ ﺩﺭ ﻫﻤﻴﻦ ﺍﺛﺮ ﻣﻬﻢ ﻧﺤﻮﮤ ﺗﺸﻜ ﻴﻞ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻣﺤﻠﻰ )ﻛﻪ ﺍﻛﻨﻮﻥ ﻣﺤﻔﻞ ﻣﺤﻠ ﻰ‬ ‫ﻧﺎﻣﻴﺪﻩ ﻣﻰ ﺷﻮﺩ( ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺧﺼﻮﺻﻰ )ﻛﻪ ﻣﺤﻔﻞ ﻣﻠﻰ ﻧﺎﻣﻴﺪﻩ ﻣﻰ ﺷﻮﺩ( ﻭ ﺑﻴ ﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ )ﻛﻪ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻧﺎﻣﻴﺪﻩ ﻣﻰ ﺷﻮﺩ( ﺭﺍ ﺗﻮﺿﻴﺢ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻣﺤﻠﻰ ﺗﻮﺳﻂ‬ ‫ﻫﻤﮥ ﺑﻬﺎﺋﻴﺎﻥ ﻫﺮ ﺷﻬﺮ ﻳﺎ ﺭﻭﺳﺘﺎ ﺳﺎﻟﻰ ﻳﻜﺒﺎﺭ ﺍﺯ ﻣﻴﺎﻥ ﺑﻬﺎﺋﻴ ﺎﻥ ﻫﻤﺎﻥ ﻣﺤﻞ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺧﺼﻮﺻﻰ ﻧﻴﺰ ﺳﺎﻟﻰ ﻳﻜﺒﺎﺭ ﺍﺯ ﻣﻴ ﺎﻥ ﺗﻤﺎﻡ ﺑﻬﺎﺋﻴ ﺎﻥ ﻳﻚ ﻛﺸﻮﺭ ﺗﻮﺳﻂ ﻧﻤﺎﻳﻨﺪﮔﺎﻧﻰ ﺍﻧﺘﺨﺎﺏ‬ ‫ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺑﻬﺎﺋﻴ ﺎﻥ ﺷﻬﺮﻫﺎ ﻭ ﺭﻭﺳﺘﺎﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺁﻥ ﻛﺸﻮﺭ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﻛﻨﻨﺪ )ﻳﻌﻨﻰ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺁﻥ‬ ‫ﻓﻌﻼ ﻫﺮ ﭘﻨﺞ ﺳﺎﻝ‬ ‫ﺩﻭﻣﺮﺣﻠﻪ ﺍﻯ ﺍﺳﺖ(‪ .‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻧﻴﺰ ﺗﻮﺳﻂ ﺍﻋﻀﺎﻯ ﺑﻴﻮﺕ ﻋﺪﻝ ﺧﺼﻮﺻﻰ ) ً‬

‫ﻳﻜﺒﺎﺭ( ﺍﺯ ﻣﻴ ﺎﻥ ﺗﻤﺎﻡ ﻣﺮﺩﺍﻥ ﺑﻬﺎﺋ ﻰ ﺟﻬﺎﻥ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﺷﻮﺩ )ﻳﻌﻨﻰ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺁﻥ ﺳﻪ ﻣﺮﺣﻠﻪ ﺍ ﻯ‬

‫ﺍﺳﺖ(‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻣﻮﺭﺩ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺍﻟﻮﺍﺝ ﻭﺻﺎﻳﺎ ﭼﻨ ﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪» :‬ﺍﻣﺎ ﺑﻴ ﺖ‬ ‫ﺍﻟﻌﺪﻝ ﺍﻟﺬﻯ ﺟﻌﻠﻪ ﺍﻪﻠﻟ ﻣﺼﺪﺭ ﻛﻞ ﺧﻴﺮ ﻭ ﻣﺼﻮﻧﴼ ﻣﻦ ﻛﻞ ﺧﻄﺎء ﺑﺎﻳﺪ ﺑﻪ ﺍﻧﺘﺨﺎﺏ ﻋﻤﻮﻣﻰ ﻳﻌﻨﻰ ﻧﻔﻮﺱ‬ ‫ﻣﺆﻣﻨﻪ ﺗﺸﻜﻴﻞ ﺷﻮﺩ ﻭ ﺍﻋﻀﺎء ﺑﺎﻳﺪ ﻣﻈﺎﻫﺮ ﺗﻘﻮﺍﻯ ﺍﻟﻬﻰ ﻭ ﻣﻄﺎﻟﻊ ﻋﻠﻢ ﻭﺩﺍﻧﺎﻳﻰ ﻭ ﺛﺎﺑﺖ ﺑﺮ ﺩﻳﻦ ﺍﻟﻬﻰ ﻭ‬ ‫ﺧﻴ ﺮﺧﻮﺍﻩ ﺟﻤ ﻴﻊ ﻧﻮﻉ ﺍﻧﺴﺎﻧﻰ ﺑﺎﺷﻨﺪ ﻭ ﻣﻘﺼﺪ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﺳﺖ ﻳﻌﻨﻰ ﺩﺭ ﺟﻤ ﻴﻊ ﺑﻼﺩ ﺑ ﻴ ﺖ‬ ‫ﻋﺪﻝ ﺧﺼﻮﺻﻰ ﺗﺸﻜﻴﻞ ﺷﻮﺩ ﻭ ﺁﻥ ﺑﻴﻮﺕ ﻋﺪﻝ ﺑﻴﺖ ﻋﺪﻝ ﻋﻤﻮﻣﻰ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﺪ ﺍﻳﻦ ﻣﺠﻤﻊ ﻣﺮﺟﻊ‬ ‫ﻛﻞ ﺍﻣﻮﺭ ﺍﺳﺖ ﻭ ﻣﺆﺳﺲ ﻗﻮﺍﻧ ﻴﻦ ﻭ ﺍﺣﻜﺎﻣﻰ ﻛﻪ ﺩﺭ ﻧﺼﻮﺹ ﺍﻟﻬﻰ ﻣﻮﺟﻮﺩ ﻧﻪ ﻭ ﺟﻤ ﻴﻊ ﻣﺴﺎﺋﻞ ﻣﺸﻜﻠﻪ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺠﻠﺲ ﺣﻞ ﮔﺮﺩﺩ«‬

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‫ﺍﻭﻻ ﻫ ﻴ ﭽﻜﺲ ﻧﺒﺎﻳﺪ ﺍﺯ ﺭﺃ ﻯ‬ ‫ﻧﺤﻮﮤ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺑﻬﺎﺋﻰ ﺳﺮ ﻯ‪ ،‬ﻋﻤﻮﻣﻰ ﻭ ﺁﺯﺍﺩ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ‬ ‫ً‬

‫ﺩﻳﮕﺮﻯ ﺳﺆﺍﻝ ﻛﻨﺪ ﻳﺎ ﺑﻪ ﺩﻳﮕﺮﻯ ﺑﮕﻮﻳﺪ ﻛﻪ ﺑﻪ ﭼﻪ ﻛﺴﻰ ﺭﺃﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﻳﺎ ﺍﺯ ﺍﻭ ﺑﺨﻮﺍﻫﺪ ﺑﻪ ﻓﺮﺩ ﺑﻪ‬

‫ﺧﺼﻮﺻﻰ ﺭﺃﻯ ﺑﺪﻫﺪ؛ ﺛﺎﻧﻴﴼ ﻫﻤﻪ ﺑﻬﺎﺋﻴ ﺎﻥ ﺍﺯ ﺯﻥ ﻭ ﻣﺮﺩ ﻭ ﺍﺯ ﻫﺮ ﻃﺒﻘﻪ ﻭ ﺻﻨﻔﻰ ﻛﻪ ﺑﺎﺷﻨﺪ ﻣﻰ ﺗﻮﺍﻧﻨﺪ‬ ‫ﻓﻌﻼ ‪ ۲۱‬ﺳﺎﻝ ﺗﻤﺎﻡ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺷﺮﻛﺖ ﻛﻨﻨﺪ؛ ﺛﺎﻟﺜﴼ‬ ‫ﻭﻗﺘﻰ ﺑﻪ ﺳﻦ ﻗﺎﻧﻮﻧﻰ ﺭﺳﻴﺪﻧﺪ‪ ،‬ﻛﻪ‬ ‫ً‬ ‫ﻧﺎﻣﺰﺩﻫﺎ ﻭ ﺗﺒﻠﻴﻐﺎﺕ ﺍﻧﺘﺨﺎﺑﺎﺗﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﻫﺮﻓﺮﺩ ﺑﺎﻳﺪ ﺑﻪ ﺍﻓﺮﺍﺩﻯ ﻛﻪ ﺁﻧﻬﺎ ﺭﺍ ﻣﻨﺎﺳﺐ ﻭ ﺷﺎﻳﺴﺘﻪ‬

‫ﻣﻰ ﺩﺍﻧﺪ ﺭﺃﻯ ﺩﻫﺪ؛ﺭﺍﺑﻌﺄﺍ ﻳﻦ ﻛﻪ ﺍﮔﺮﺩﺭﺍﻧﺘﺨﺎﺑﺎﺕ ﻣﺤﻔﻠﻰ ﺩﻭ ﻧﻔﺮ‪ ،‬ﻛﻪ ﻳﻜﻰ ﺍﺯﻧﮋﺍﺩﺍﻗﻠﻴ ﺖ ﻭﺩﻳﮕﺮ ﻯ‬ ‫ﺍﺯﺍﻛﺜﺮﻳﺖ ﺑ ﺎﺷﻨﺪ‪ ،‬ﺩﺍﺭﺍﻯ ﺗﻌﺪﺍﺩﺁﺭﺍءﻣﺴﺎﻭﻯ ﮔﺮﺩﻧﺪﻭﻗﺮﺍﺭﺑﺎﺷﺪﻓﻘﻂ ﻳﻜﻰ ﺍﺯﺁﻧﻬﺎﺍﻧﺘﺨﺎﺏ ﺷﻮﺩ‪ ،‬ﺁﻥ ﻛﻪ ﺍﺯ‬ ‫ﺍﻗﻠﻴﺖ ﺍﺳﺖ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﮔﺮﺩﺩ‪.‬‬


‫ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

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‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎ ﻳ ﺎ ﺗﻌﻴﻴﻦ ﺍﻳﺎﺩﻳ ﺎﻥ ﺍﻣﺮﺍﻪﻠﻟ ﺭﺍ ﺑﻪ ﻋﻬﺪﮤ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﮔﺬﺍﺷﺘﻨﺪ‬ ‫ﻭ ﺩﻭ ﻭﻇ ﻴﻔﮥ ﺗﺒﻠﻴﻎ ﻭ ﺗﺮﻭﻳﺞ ﺩﻳ ﺎﻧﺖ ﺍﻟﻬﻰ ﻭ ﺣﻔﻆ ﻭ ﺻﻴ ﺎﻧﺖ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﺗﻌ ﻴﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﺑﻌﺪ ﺍﺯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﺮ ﻃﺒﻖ ﻣﻨﺪﺭﺟﺎﺕ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳ ﺎ ﺑﻪ‬ ‫ﺗﺄﺳﻴﺲ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﺍﻗﺪﺍﻡ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﻳﻌﻨﻰ ﺍﺑﺘﺪﺍ ﺩﺳﺘﻮﺭ ﺍﻧﺘﺨﺎﺏ ﻣﺤﺎﻓﻞ ﻣﺤﻠﻰ ﺭﺍ ﺻﺎﺩﺭ‬ ‫ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺍﻧﺠﺎﻡ ﻭﻇﺎﺋﻒ ﺧﻮﺩ ﺭﺍﻫﻨﻤﺎﻳﻰ ﻭ ﻫﺪﺍﻳﺖ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺑﻌﺪ ﺑﻪ ﺗﺪﺭﻳﺞ ﺩﺭ‬ ‫ﻛﺸﻮﺭﻫﺎﻳﻰ ﻛﻪ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻣﺤﻠﻰ ﺑﻪ ﺗﻌﺪﺍﺩ ﻛﺎﻓﻰ ﺗﺸﻜﻴﻞ ﺷﺪﻧﺪ ﻭ ﺩﺭ ﺍﻧﺠﺎﻡ ﻭﻇﺎﺋﻒ ﺧﻮﺩ‬ ‫ﺗﻮﺍﻧﺎ ﻳﻰ ﻧﺴﺒﻰ ﻳﺎﻓﺘﻨﺪ ﺩﺳﺘﻮﺭ ﺗﺸﻜ ﻴﻞ ﻣﺤﺎﻓﻞ ﻣﻠﻰ ﺭﺍ ﺻﺎﺩﺭ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﻭ ﺑﺎﻻﺧﺮﻩ ﺑﺎ ﺗﺸﻜ ﻴﻞ ﺩﺍﺩﻥ‬ ‫ﺷﻮﺭﺍﻯ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠ ﻰ ﺑﻬﺎﺋﻰ ﻣﻘﺪﻣﺎﺕ ﺗﺄﺳ ﻴﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﻓﺮﺍﻫﻢ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻋﺪﻩ ﺍﻯ‬ ‫ﺍﺯ ﺍﻓﺮﺍﺩ ﺑﻬﺎﺋﻰ ﺭﺍ ﻛﻪ ﺑﻪ ﺧﺪﻣﺎﺕ ﺧﺎﻟﺼﺎﻧﻪ ﺍﻯ ﻣﻮﻓﻖ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﻳﺎﺩﻳ ﺎﻥ ﺍﻣﺮﺍﻪﻠﻟ ﺗﻌﻴﻴﻦ‬ ‫ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﭘﺲ ﺍﺯ ﻣﺪﺗﻰ ﺑﻪ ﺍ ﻳﺎﺩﻯ ﺍﻣﺮﺍﻪﻠﻟ ﺍﺟﺎﺯﻩ ﺩﺍﺩﻧﺪ ﺍﻓﺮﺍﺩﻯ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻌﺎﻭﻥ ﺧﻮﺩ ﺍﻧﺘﺨﺎﺏ‬ ‫ﻛﻨﻨﺪ ﻛﻪ ﺩﺭ ﺍﻣﻮﺭ ﻳﺎﺭ ﻳﺸﺎﻥ ﻧﻤﺎﻳﻨﺪ‪ ) .‬ﺍﻣﺮﻭﺯ ﺑﺎ ﺍﻓﺰﺍﻳﺶ ﺗﻌﺪﺍﺩ ﺑﻬﺎﺋﻴ ﺎﻥ ﻭ ﺗﻮﺳﻌﮥ ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‪،‬‬ ‫ﻣﻌﺎﻭﻧ ﻴﻦ ﻧﻴﺰ ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﻣﺴﺎﻋﺪ ﻳﻨﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﻳﻨﺪ‪(.‬‬ ‫ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ‪ ،‬ﭼﻮﻥ ﺍ ﻳﺸﺎﻥ ﻓﺮﺯﻧﺪﻯ ﻧﺪﺍﺷﺘﻨﺪ ﻛﻪ ﺑﺮ ﻃﺒﻖ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳ ﺎ‬ ‫ﺟﺎﻧﺸ ﻴﻦ ﺍﻳﺸﺎﻥ ﺷﻮﺩ‪ ،‬ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﻪﻠﻟ ﺑﻪ ﻣﺪﺕ ﺷﺶ ﺳﺎﻝ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﮔﺮﻓﺘﻨﺪ ﺗﺎ‬ ‫ﺍﻳﻨﻜﻪ ﺩﺭ ﺳﺎﻝ ‪ ۱۹۶۳‬ﻣﻴﻼ ﺩﻯ‪ ،‬ﻣﻄﺎﺑﻖ ‪ ۱۳۴۲‬ﺷﻤﺴ ﻰ‪ ،‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺮ ﻃﺒﻖ ﺑﺮﻧﺎﻣﻪ ﻫﺎﻳﻰ ﻛﻪ‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺍﺯ ﻗﺒﻞ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺍﻧﺘﺨﺎﺏ ﺷﺪ‪ .‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻋﺎﻟ ﻰ ﺗﺮﻳﻦ ﻣﺮﺟﻊ‬ ‫ﺟﺎﻣﻌﺔ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﻭ ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻴ ﺎﻥ‪ ،‬ﺑﺮ ﺍﺳﺎﺱ ﺑﻴﺎﻧﺎﺗﻰ ﻛﻪ ﻓﻮﻗﴼ ﺫﻛﺮ ﺷﺪ‪ ،‬ﻣﻠﻬﻢ ﺑﻪ ﺍﻟﻬﺎﻣﺎﺕ‬ ‫ﻏﻴﺒﻰ ﺍﻟﻬﻰ ﻭ ﻣﺼﻮﻥ ﺍﺯ ﺧﻄﺎﺳﺖ‪.‬‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺮﺍﻯ ﺗﺪﺍﻭﻡ ﻭﻇﺎﺋﻒ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﻪﻠﻟ ﻛﻪ ﺩﻳﮕﺮ ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺍﻧﺘﺨﺎﺏ ﺷﻮﻧﺪ‪،‬‬ ‫ﭼﻮﻥ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺍﺯ ﻣﻮﻫﺒﺖ ﻭﺟﻮﺩ ﻭﻟﻰ ﺍﻣﺮ ﻣﺤﺮﻭﻡ ﺍﺳﺖ‪ ،‬ﻣﺸﺎﻭﺭ ﻳﻦ ﺭﺍ ﻣﻨﺼﻮﺏ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻛﻪ‬ ‫ﻫﻤﺎﻥ ﻭﻇﺎﺋﻒ ﺍﻳ ﺎﺩﻯ ﺍﻣﺮ ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﻨﻨﺪ‪ ،‬ﺑﺎ ﺍ ﻳﻦ ﺗﻔﺎﻭﺕ ﻛﻪ ﻣﺪﺕ ﺍﻧﺘﺼﺎﺏ ﺁﻧﻬﺎ ﻭ ﺣﻮﺯﮤ ﺟﻐﺮﺍﻓﻴ ﺎ ﻳﻰ‬ ‫ﺧﺪﻣﺘﺸﺎﻥ ﻣﺤﺪﻭﺩ ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗ ﻴﺐ ﻫﻤﭽﻨﺎﻥ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﺍﺯ ﺩﻭ ﮔﺮﻭﻩ ﺍﻧﺘﺨﺎﺑﻰ ﻭ ﺍﻧﺘﺼﺎﺑ ﻰ‬ ‫ﺗﺸﻜ ﻴﻞ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﮔﺮﻭﻩ ﺍﻭﻝ ﻭﻇﺎﻳﻒ ﺍﺩﺍﺭﻯ ﻭ ﮔﺮﻭﻩ ﺩﻭﻡ ﻭﻇﺎﻳﻒ ﺗﺸﻮﻳﻘﻰ ﻭ ﺗﺮﺑﻴﺘﻰ ﺩﺍﺭﻧﺪ‪.‬‬

‫ﻭﻳﮋﮔﻰﻫﺎﻯ ﻧﻈﻢ ﺍﺩﺍﺭﻯ‬ ‫ﻳﻜﻰ ﺍﺯ ﻣﻬﻤﺘﺮ ﻳﻦ ﻭﻳﮋﮔﻰ ﻫﺎﻯ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﺍ ﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻨﻴ ﺎﻥ ﺍﻟﻬﻰ ﺩﺍﺭﺩ‪ ،‬ﻳ ﻌﻨ ﻰ‬ ‫ﺗﻮﺳﻂ ﺧﻮﺩ ﺷﺎﺭﻉ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋ ﻰ‪ ،‬ﻧﻪ ﭘﻴﺮﻭﺍﻥ ﺍ ﻳﺸﺎﻥ‪ ،‬ﺑﻨﻴﺎﻧﮕﺬﺍﺭﻯ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻫ ﻴﭽﻴﻚ ﺍﺯ ﻧﻈﺎﻣﻬﺎ ﻯ‬ ‫ﺩﻳﻨﻰ ﻭ ﺳﻴ ﺎﺳ ﻰ ﻋﺎﻟﻢ ﭼﻨ ﻴﻦ ﺍﻣﺘﻴﺎﺯﻯ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺯﻳﺮﺍ ﻫﻤﮥ ﺁﻧﻬﺎ ﺳﺎﺧﺘﮥ ﺩﺳﺖ ﺑﺸﺮ ﻫﺴﺘﻨﺪ‪ .١٦٦‬ﻫﻤﭽﻨ ﻴﻦ‬


‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

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‫ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﻣﮋﺩﻩ ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﻛﻪ ﺑﻪ ﺍﻧﺘﺨﺎﺏ ﻣﺮﺩﻡ ﺗﺸﻜ ﻴﻞ ﻣﻰ ﺷﻮﺩ‬ ‫ﺑﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺧﻮﺩ ﻣﻠﻬﻢ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺗﺼﻤﻴ ﻤﺎﺕ ﻧﺎﺩﺭﺳﺖ ﺣﻔﻆ ﻣﻰ ﻛﻨﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺟﺎﻣﻌﮥ‬ ‫ﺑﻬﺎﺋﻰ ﺍﺯ ﺍﻧﺤﺮﺍﻑ ﺩﺭ ﺍﻣﺎﻥ ﻣﻰ ﻣﺎﻧﺪ ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺑﻪ ﺁﻥ ﻣﻌﻨﻰ ﻧ ﻴﺴﺖ ﻛﻪ ﻫﻤﮥ ﺳﻄﻮﺡ ﺗﺸﻜ ﻴﻼﺕ ﺑﻬﺎﺋﻰ‬ ‫ﻣﺼﻮﻥ ﺍﺯ ﺧﻄﺎ ﻫﺴﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﺍﮔﺮ ﺍﺷﺘﺒﺎﻫﺎﺗﻰ ﻣﺮﺗﻜﺐ ﺷﻮﻧﺪ ﺳﺒﺐ ﺍﻧﺤﺮﺍﻑ ﻋﻈﻴﻤ ﻰ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﺯﻳﺮﺍ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ﻋﻨﻮﺍﻥ ﻋﺎﻟﻰ ﺗﺮ ﻳﻦ ﻣﺮﺟﻊ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺑﺮ ﺁﻧﻬﺎ ﻧﻈﺎﺭﺕ ﺩﺍﺭﺩ‪.‬‬ ‫ﻭﻳﮋﮔﻰ ﻣﻬﻢ ﺩ ﻳﮕﺮ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﻛﻪ ﺁﻥ ﺭﺍ ﺍﺯ ﺳﺎﻳﺮ ﻧﻈﺎﻣﻬﺎﻯ ﺩﻳ ﻨﻰ ﻣﺘﻤﺎﻳﺰ ﻣﻰ ﻛﻨﺪ ﺁﻥ‬ ‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻃﺒﻘﻪ ﺍﻯ ﺑﻪ ﻧﺎﻡ ﺭﻭﺣﺎﻧﻴ ﻮﻥ ﻳﺎ ﺭﻫﺒﺮﺍﻥ ﺩﻳﻨﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﺑﺎ ﺭﺳﻴﺪﻥ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﻪ‬ ‫ﻣﺮﺣﻠﮥ ﺑﻠﻮﻍ ﺧﻮﺩ ﺩﻳﮕﺮ ﻧ ﻴﺎﺯﻯ ﺑﻪ ﭼﻨﻴﻦ ﻃﺒﻘﻪ ﺍﻯ ﻧ ﻴﺴﺖ‪ .‬ﺩﺭ ﻧﻈﻢ ﺑﻬﺎﺋﻰ ﻫﻴﭻ ﻓﺮﺩﻯ ﺑﻪ ﺗﻨﻬﺎﻳﻰ ﺍﺯ ﻣﻘﺎﻡ‬ ‫ﻳﺎ ﻗﺪﺭﺕ ﺧﺎﺻﻰ ﺑﺮﺧﻮﺭﺩﺍﺭ ﻧ ﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻗﺪﺭﺕ ﺩﺭ ﺍﺧﺘ ﻴﺎﺭ ﻣﺠﺎﻣﻌﻰ ﺍﺳﺖ ﻛﻪ ﺗﻮﺳﻂ ﻋﻤﻮﻡ ﺑﻬﺎﺋﻴ ﺎﻥ‬ ‫ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﺭﻭﺵ ﻛﺎﺭ ﺍ ﻳﻦ ﺑ ﻴﻮﺕ ﻋﺪﻝ ﻫﻢ ﻣﺒﺘﻨﻰ ﺑﺮ ﻣﺸﻮﺭﺕ ﺍﺳﺖ؛ ﺁﻥ ﻫﻢ ﻧﻪ ﻓﻘﻂ ﻣﺸﻮﺭﺕ‬ ‫ﺑﺎ ﺧﻮﺩﺷﺎﻥ‪ ،‬ﺑﻠﻜﻪ ﻣﺸﻮﺭﺕ ﺑﺎ ﻋﻤﻮﻡ ﻛﻪ ﺍﺯ ﺟﻤﻠﻪ ﺩﺭ ﺿﻴﺎﻓﺎﺕ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﺍﻧﺠﺎﻡ ﻣﻰ ﺷﻮﺩ‪ .‬ﻣﺸﻮﺭﺕ ﺑﻪ‬ ‫ﻋﻨﻮﺍﻥ ﻣﻜﺎﻧﻴﺰﻣﻰ ﻛﻪ ﻃﻰ ﺁﻥ ﺗﺼﻤ ﻴﻢ ﮔﻴﺮﻯ ﻫﺎ ﺻﻮﺭﺕ ﻣﻰ ﮔﻴﺮﺩ‪ ،‬ﺑﻪ ﻗﺪﺭﻯ ﺩﺍﺭﺍﻯ ﺍﻫﻤ ﻴﺖ ﺍﺳﺖ ﻛﻪ‬ ‫ﻣﻰ ﺗﻮﺍﻥ ﺁﻥ ﺭﺍﺍﺯﺷﺎﺧﺺ ﻫﺎﻯ ﺑﺮﺟﺴﺘﮥﻧﻈﻢ ﺍﺩﺍﺭ ﻯ ﺑﻬﺎﺋﻰ ﺑﻪ ﺣﺴﺎﺏ ﺁﻭﺭﺩ‪،‬ﺑﻪ ﺧﺼﻮﺹ ﻛﻪ ﺷﺮﺍﻳ ﻂ‬ ‫ﻣﺸﻮﺭﺕ ﺩﺭﺍﻳﻦ ﻧﻈﻢ‪ ،‬ﻣﺎﻓﻮﻕ ﺭﻋﺎﻳ ﺖ ﺍﺻﻮﻝ ﻭﻣﻘﺮﺭﺍﺕ ﺍﺩﺍﺭﻯ ﻭﻣﻨﻄﻘﻰ‪ ،‬ﺷﺎ ﻣﻞ ﺭﻋﺎﻳﺖ ﺍﺻﻮﻝ ﻣﻌﻨﻮﻯ‬ ‫ﻭﺍﺧﻼﻗﻰ ﺍﻯ ﻫﻤﭽﻮﻥ ﺧﻠﻮﺹ ﻧﻴ ﺖ ﻭﻣﺤﺒﺖ ﻭﻓﺮﻭﺗﻨﻰ ﻭﺻﺒﻮﺭﻯ ﻭﻭﺍﺭﺳﺘﮕﻰ ﻧﻴﺰ ﻣﻰ ﺑﺎﺷﺪ‪.‬‬ ‫ﺩﻭ ﻭﻳﮋﮔﻰ ﻓﻮﻕ ﺳﺒﺐ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺍﻳﻦ ﻧﻈﻢ ﺑﺘﻮﺍﻧﺪ ﻭﺣﺪﺕ ﺟﺎﻣﻌﻪ ﺭﺍ ﺣﻔﻆ ﻛﻨﺪ ﻭ ﻣﺎﻧﻊ‬ ‫ﺗﺸﻜ ﻴﻞ ﻓﺮﻗﻪ ﻫﺎ ﻭ ﺍﺣﺰﺍﺏ ﮔﻮﻧﺎﮔﻮﻥ ﺷﻮﺩ‪ ،‬ﭼﻮﻥ ﺍﺯ ﻃﺮﻓﻰ ﺍﻓﺮﺍﺩﻯ ﺑﻪ ﻧﺎﻡ ﺭﻫﺒﺮﺍﻥ ﺩ ﻳﻨﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧﺪ ﻛﻪ‬ ‫ﻫﺮﻳﻚ ﻃﺮﻓﺪﺍﺭﺍﻧ ﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﺩﺳﺘﻮﺭ ﺧﺎﺻﻰ ﺻﺎﺩﺭ ﻛﻨﻨﺪ ﻭ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺩﻳﺪﻳﻢ‬ ‫ﺿﺮﻭﺭﺕ ﺍﻃﺎﻋﺖ ﺍﺯ ﻣﺮﻛﺰ ﻭﺍﺣﺪﻯ ﻛﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﺎﺷﺪ ﺗﻮﺳﻂ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﻣﻮﺭﺩ ﺗﺄﻛﻴﺪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﺟﺎﻯ ﺍﻧﻜﺎﺭ ﺑﺮﺍﻯ ﺍﺣﺪﻯ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺍﻭﻟ ﻴﻦ ﺑﺎﺭ ﺩﺭ ﺗﺎﺭ ﻳﺦ ﺍﺩﻳ ﺎﻥ ﻣﺮﻛﺰ ﺍﺩﺍﺭﻯ ﻭ ﺭﻭﺣﺎﻧﻰ ﺟﺎﻣﻌﻪ ﺩﺭ ﻳﻚ‬ ‫ﻣﺤﻞ ﺟﻤﻊ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻗﺒﻠﮥ ﺑﻬﺎﺋﻴ ﺎﻥ ﻛﻪ ﻣﺮﻗﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺳﺖ ﺩﺭ ﺷﻬﺮ ﻋﻜﺎ‪ ،‬ﻭ ﻣﺮﻗﺪ ﺣﻀﺮﺕ‬ ‫ﺑﺎﺏ ﻭ ﻣﺤﻞ ﺍﺳﺘﻘﺮﺍﺭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ ﺳﺎﻳﺮ ﻣﺆﺳﺴﺎﺕ ﺑ ﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﻬﺎﺋﻰ ﺩﺭ ﺷﻬﺮ ﺣﻴﻔﺎ ﺩﺭ ﻧﺰﺩ ﻳﻜﻰ‬ ‫ﺁﻥ‪ ،‬ﺩﺭ ﺳﺮﺯﻣﻴ ﻨﻰ ﻛﻪ ﺑﺮﺍﻯ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ ﻣﻘﺪﺱ ﺍﺳﺖ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺍﻳﻦ ﻳﻜﻰ ﺩ ﻳﮕﺮ ﺍﺯ ﺟﻨﺒﻪ ﻫﺎ ﻯ‬ ‫ﻭﺣﺪﺕ ﺑﺨﺶ ﺁﺋ ﻴﻦ ﺍﻟﻬﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺟﺪﺍﻳﻰ ﻣﺮﺍﻛﺰ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺩﺍﺭﻯ ﻫﻤﻮﺍﺭﻩ ﺑﺎﻋﺚ ﺍﺯ‬ ‫ﻣﺜﻼ‪ ،‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻣﺮﻛﺰ ﺭﻭﺣﺎﻧﻰ ﺍﺳﻼﻡ ﻣﻜﻪ ﻭ ﻣﺪﻳﻨﻪ ﺑﻮﺩ ﺧﻼﻓﺖ‬ ‫ﻣﻴﺎﻥ ﺭﻓﺘﻦ ﻭﺣﺪﺕ ﺑﻮﺩﻩ ﺍﺳﺖ‪،‬‬ ‫ً‬

‫ﺑﻪ ﺩﻣﺸﻖ ﻭ ﺑﻐﺪﺍﺩ ﻭ ﺍﺳﺘﺎﻧﺒﻮﻝ ﻣﻨﺘﻘﻞ ﺷﺪ ﻭ ﺳﺒﺐ ﺍﻧﺤﺮﺍﻑ ﻣﺮﻛﺰ ﺍﺩﺍﺭﻯ ﮔﺸﺖ‪ .‬ﺍﻣﺎ ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋ ﻰ‬ ‫ﻳﻚ ﻣﺮﻛﺰ ﺑﻴﺸﺘﺮ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻛﻪ ﻫﻢ ﺟﻨﺒﮥ ﺍﺩﺍﺭﻯ ﺩﺍﺭﺩ ﻭ ﻫﻢ ﺭﻭﺣﺎﻧﻰ‪.‬‬


‫ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬

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‫ﻳﻜﻰ ﺩ ﻳﮕﺮ ﺍﺯ ﻭﻳ ﮋﮔﻰ ﻫﺎﻯ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺩﻭ ﺟﻨﺒﮥ ﺛﺒﺎﺕ ﻭ ﺗﻐﻴﻴﺮ ﺑﻪ ﺗﻌﺎﺩﻝ‬ ‫ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻛﻪ ﺍﺯ ﻃﺮﻓﻰ ﺑﻴ ﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﻰ ﺗﻮﺍﻧﺪ ﻣﻄﺎ ﺑﻖ ﺑﺎ ﺷﺮﺍ ﻳﻂ ﻭ ﻧ ﻴﺎﺯﻫﺎ ﻯ‬ ‫ﺑﺸﺮ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺣﻜﻤﻰ ﺻﺎﺩﺭ ﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﺻﻮﺭﺕ ﻟﺰﻭﻡ ﺗﻐﻴﻴﺮ ﺩﻫﺪ‪ ،‬ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻧﻤﻰ ﺗﻮﺍﻧﺪ‬ ‫ﺩﺳﺘﻮﺭﺍﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺗﻐ ﻴﻴﺮ ﺩﻫﺪ ﻭ ﺗﺼﻤﻴﻤﺎﺕ ﺁﻥ ﺑﺎﻳﺪ ﺩﺭ ﺣﺪﻭﺩﻯ ﻛﻪ ﺁﺛﺎﺭ ﺍﻟﻬﻰ ﺗﻌﻴﻴﻦ‬ ‫ﻣﻰ ﻛﻨﻨﺪ ﮔﺮﻓﺘﻪ ﺷﻮﺩ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﺩﺭ ﺳﺎﻳﺮ ﺍﺩﻳﺎﻥ ﭘﻴﺮﻭﺍﻥ ﺑﻪ ﺩﻭ ﺩﺳﺘﻪ ﺗﻘﺴ ﻴﻢ ﻣﻰ ﺷ ﻮﻧﺪ ‪ :‬ﻳﻚ ﺩﺳﺘﻪ‬ ‫ﺳﻨﺖ ﭘﺮﺳﺘﺎﻧﻰ ﻛﻪ ﻫﺮ ﺗﻐﻴﻴﺮﻯ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺑﺪﻋﺖ ﺗﻜﻔﻴﺮ ﻣﻰ ﻛﻨﻨﺪ ﻭ ﺩﺳﺘﮥ ﺩﻳﮕﺮ ﺗﺠﺪﺩﻃﻠﺒﺎﻧﻰ ﻛﻪ ﺑﻪ‬ ‫ﺩﻟﺨﻮﺍﻩ ﺧﻮﺩ ﻫﺮ ﭼﻴﺰﻯ ﺭﺍ‪ ،‬ﺣﺘﻰ ﺍﺣﻜﺎﻡ ﺻﺮ ﻳﺢ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺭﺍ‪ ،‬ﺗﻐﻴﻴﺮ ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋ ﻰ‬ ‫ﺑﺎ ﺗﻠﻔ ﻴﻖ ﺩﻭ ﺟﻨﺒﮥ ﺛﺒﺎﺕ ﻭ ﺗﻐ ﻴﻴﺮ‪ ،‬ﺍ ﻳﻦ ﻣﺎﻳﮥ ﺍﺧﺘﻼﻑ ﻧﻴﺰ ﺍﺯ ﻣﻴ ﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻫﻤﭽﻨ ﻴﻦ ﺗﻌﺎﺩﻝ ﻣﻴﺎﻥ ﺗﻤﺮﻛﺰ ﻭ ﺗﻮﺯ ﻳﻊ ﻗﻮﺍ ﻫﻢ ﺩﺭ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﺭﻋﺎﻳﺖ ﺷﺪﻩ ﺍﺳﺖ‪،‬‬ ‫ﻳﻌﻨﻰ ﺗﺼﻤﻴﻤﺎﺗﻰ ﻛﻪ ﺟﻨﺒﮥ ﺟﻬﺎﻧﻰ ﺩﺍﺭﺩ ﺩﺭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ ﺗﺼﻤ ﻴﻤﺎﺗﻰ ﻛﻪ ﺟﻨﺒﮥ ﻣﻠﻰ ﺩﺍﺭﺩ ﺩﺭ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺧﺼﻮﺻﻰ ﻭ ﺗﺼﻤﻴﻤﺎﺗﻰ ﻛﻪ ﺟﻨﺒﮥ ﻣﺤﻠﻰ ﺩﺍﺭﺩ ﺩﺭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻣﺤﻠﻰ ﮔﺮﻓﺘﻪ ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﻪ‬ ‫ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻭﺣﺪﺕ ﺩﺭ ﻛﺜﺮﺕ ﻛﻪ ﺷﻌﺎﺭ ﺁﻳﻴﻦ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﺗﺤﻘﻖ ﻣﻰ ﻳﺎﺑﺪ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﺍ ﻳﻦ‬ ‫ﻣﻮﺭﺩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻣﻘﺼﺪﺵ ﻫﺮﮔﺰ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﺷﺎﻟﻮﺩﮤ ﺟﺎﻣﻌﮥ ﮐﻨﻮﻧﻰ ﻋﺎﻟﻢ ﺭﺍ ﺯﻳﺮ ﻭ ﺯﺑﺮ‬ ‫ﻣﺆﺳﺴﺎﺗﺶ ﺷﮑﻞ ﺗﺎﺯﻩ ﺍﻯ ﺩﻫﺪ ﮐﻪ ﻣﻮﺍﻓﻖ‬ ‫ﻧﻤﺎﻳﺪ ﺑﻠﮑﻪ ﺁﻧﺴﺖ ﮐﻪ ﺑﻨﻴﺎﻧﺶ ﺭﺍ ﻭﺳﻌﺘﻰ ﺑ ﻴﺸﺘﺮ ﺑﺨﺸﺪ ﻭ ﺑﻪ‬ ‫ّ‬

‫ﺍﻟﺘﻐﻴﻴﺮ ﺑﺎﺷﺪ‪ .‬ﺗﻌﺎﻟﻴﻢ ﺷﺮﻳﻌﺖ ﻭ ﺁﺋﻴﻦ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎ ﻫﻴﭻ‬ ‫ﻭ ﻣﻄﺎﺑﻖ ﺑﺎ ﺣﻮﺍﺋﺞ ﺍﻳﻦ ﺟﻬﺎﻥ ﺩﺍﺋﻢ ّ‬ ‫ﺗﺎﺑﻌﻴﺖ ﻭ ﺳﺮﺳﭙﺮﺩﮔﻰ ﻣﺸﺮﻭﻋﻰ ﺗﻨﺎﻗﺾ‬

‫ﻧﺪﺍﺭﺩ ﻭ ﻭﻓﺎﺩﺍﺭﻳﻬﺎﻯ ﺻﺎﺩﻗﺎﻧﻪ ﺭﺍ ﺗﻀﻌﻴﻒ ﻧﻤﻰ ﮐﻨﺪ‪ .‬ﻣﻘﺼﺪﺵ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﺷﻌﻠﮥ ﻭﻃﻦ‬ ‫ﻣﻠﻰ ﺭﺍ ﮐﻪ‬ ‫ﺩﻭﺳﺘﻰ ﺳﺎﻟﻢ ﻭ ﺧﺮﺩﻣﻨﺪﺍﻧﻪ ﺭﺍ ﺩﺭ ﺩﻟﻬﺎﻯ ﻣﺮﺩﻣﺎﻥ ﺧﺎﻣﻮﺵ ﺳﺎﺯﺩ ﻳﺎ ﻧﻈﺎﻡ ﺧﻮﺩﻣﺨﺘﺎﺭﻯ ّ‬

‫ﺑﺮﺍﻯ ﺩﻓﻊ ﺁﻓﺖ ﻣﺮﮐﺰﻳﺖ ﺍﻓﺮﺍﻃﻰ ﺩﺭ ﺍﺩﺍﺭﮤ ﺍﻣﻮﺭ ﺟﻬﺎﻥ ﻻﺯﻡ ﺍﺳﺖ ﺍﺯ ﻣﻴ ﺎﻥ ﺑﺮﺩﺍﺭﺩ‪ .‬ﮐﻠﻴﺪ ﺭﻣﺰﺵ ﺷﻌﺎﺭ‬ ‫ﻭﺣﺪﺕ ﺩﺭ ﮐﺜﺮﺕ ﺍﺳﺖ ‪«.‬‬

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‫ﻛﺎﻣﻼ ﺑﺎ ﺳﺎﻳﺮ ﺟﻮﺍﻣﻊ ﺩﻳﻨﻰ ﻭ ﻏﻴﺮﺩ ﻳﻨﻰ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ‪ ،‬ﺯ ﻳﺮﺍ‬ ‫ﺩﺭ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻣﻌﻨﺎﻯ ﺭﻫﺒﺮﻯ‬ ‫ً‬

‫ﺍﻭﻻ ﺭﻫﺒﺮﻯ ﺟﻨﺒﮥ ﺟﻤﻌﻰ ﺩﺍﺭﺩ‪ ،‬ﻧﻪ ﻓﺮﺩﻯ‪ ،‬ﺛﺎﻧ ﻴﴼ ﻋﻀﻮﻳﺖ ﺩﺭ ﺍﻳﻦ ﺟﻤﻌﻬﺎ ﺑﻪ ﺍﻓﺮﺍﺩ ﻗﺪﺭﺗﻰ ﻧﻤﻰ ﺩﻫﺪ‪،‬‬ ‫ً‬

‫ﺯﻳﺮﺍ ﺷﺪﻳ ﺪﴽ ﺗﺄﻛﻴ ﺪ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺗﺸﻜﻴﻼﺕ ﺷﺨﺼﻴ ﺘﻰ ﺟﺪﺍ ﺍﺯ ﺍﻋﻀﺎﻯ ﺁﻥ ﺩﺍﺭﺩ‪ .‬ﻛﺴﻰ ﻛﻪ ﻋﻀﻮ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﺳﺖ ﻭﻗﺘﻰ ﺍﺯ ﺟﻠﺴﮥ ﺑ ﻴﺖ ﺍﻟﻌﺪﻝ ﺧﺎﺭﺝ ﻣﻰ ﺷﻮﺩ ﻫﻴ ﭻ ﻓﺮﻗ ﻰ ﺑﺎ ﺩ ﻳﮕﺮ ﺍﻓﺮﺍﺩ ﺑﻬﺎﺋﻰ ﻧﺪﺍﺭﺩ ‪.‬‬ ‫ﺩﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻋﻀﻮﻳﺖ ﺩﺭ ﺗﺸﻜ ﻴﻼﺕ ﺗﻨﻬﺎ ﻓﺮﺻﺘﻰ ﺑﺮﺍﻯ ﺧﺪﻣﺖ ﻓﺮﺍﻫﻢ ﻣﻰ ﻛﻨﺪ‪ ،‬ﻧﻪ ﻓﺮﺻﺘﻰ ﺑﺮﺍ ﻯ‬ ‫ﻛﺴﺐ ﻗﺪﺭﺕ ﻭ ﺛﺮﻭﺕ‪ .‬ﻋﻀﻮﻳﺖ ﺩﺭ ﺗﺸﻜ ﻴﻼﺕ ﺑﻬﺎﺋ ﻰ ﺑﺪﻭﻥ ﺩﺳﺘﻤﺰﺩ ﺍﺳﺖ‪ .‬ﻧﺤﻮﮤ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺑﻬﺎﺋ ﻰ‬ ‫ﻗﺒﻼ ﺑﻴ ﺎﻥ ﺷﺪ ﺑﻪ ﮔﻮﻧﻪ ﺍﻯ ﺍﺳﺖ ﻛﻪ ﺍﻣﻜﺎﻥ ﺳﻮء ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻣﻘﺎﻣﺎﺕ ﺍﺩﺍﺭﻯ ﺭﺍ ﺑﻪ‬ ‫ﻫﻢ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ‬ ‫ً‬

‫ﺣﺪﺍﻗﻞ ﻣﻰ ﺭﺳﺎﻧﺪ ‪.‬‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﺍﮔﺮﭼﻪ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﻭﺟﻮﻩ ﻣﺸﺘﺮﻙ ﻓﺮﺍﻭﺍﻧ ﻰ ﺑﺎ ﺩﻣﻮﻛﺮﺍﺳﻰ ﺩﺍﺭ ﺩ‪ ،‬ﺍﻣﺎ ﺑﺎ ﺁﻥ ﺗﻔﺎﻭﺕ‬ ‫ﺑﻨﻴﺎﺩﻯ ﺩﺍﺭﺩ‪ .‬ﺍﮔﺮﭼﻪ ﻣﺮﺩﻡ ﻫﺴﺘﻨﺪ ﻛﻪ ﺍﻋﻀﺎﻯ ﺗﺸﻜﻴ ﻼﺕ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﺍﻣﺎ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻣﻮﻇﻒ‬ ‫ﺑﻪ ﺍﻃﺎﻋﺖ ﺍﺯ ﺩﺳﺘﻮﺭﺍﺕ ﺁﻧﻨﺪ ﻭ ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﻧﻈﺮﺍﺕ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺗﺸﻜﻴﻼﺕ ﺗﺤﻤﻴﻞ ﻛﻨﻨﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻣﺤﺎﻓﻞ‬ ‫ﻣﻮﻇﻔﻨﺪ ﺑﺎ ﻋﻤﻮﻡ ﺑﻬﺎﺋﻴ ﺎﻥ ﻣﺸﻮﺭﺕ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺗﺼﻤﻴﻢ ﮔﻴﺮ ﻯ ﻫﺎﻯ ﺧﻮﺩ ﺑﺎﻳﺪ ﻧﺎﻇﺮ ﺑﻪ ﺗﻌﺎﻟﻴﻢ‬ ‫ﻭﺍﺣﻜﺎﻡ ﺑﻬﺎﺋﻰ ﻭ ﻭﺟﺪﺍﻥ ﺧﻮﻳﺶ ﺑﺎﺷﻨﺪ ﻭ ﺗﺤﺖ ﻓﺸﺎﺭ ﺍﻓﻜﺎﺭ ﻋﻤﻮﻣﻰ ﻧﺎﺩﺭﺳﺖ ﻗﺮﺍﺭ ﻧﮕﻴﺮﻧﺪ‪ .‬ﺍﻳﻦ ﺍﻣﺮ‬ ‫ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﻋﻮﺍﻡ ﻓﺮ ﻳﺒﻰ ﻭ ﺗﺼﻤﻴﻤﺎﺕ ﻧﺎﺑﺠﺎ ﺩﺭ ﺍﻣﺎﻥ ﻧﮕﻪ ﻣﻰ ﺩﺍﺭﺩ‪.‬‬ ‫ﺑﺎ ﻭﺟﻮﺩ ﺍﻫﻤﻴﺖ ﻓﺮﺍﻭﺍﻧﻰ ﻛﻪ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﻭ ﻣﺆﺳﺴﺎﺕ ﺁﻥ ﺩﺍﺭﻧﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﻪ ﻳﺎﺩ ﺩﺍﺷﺖ‬ ‫ﻛﻪ ﺍﻳﻦ ﻣﺆﺳﺴﺎﺕ ﺗﻨﻬﺎ ﻳﻜﻰ ﺍﺯ ﺳﻪ ﺭﻛﻦ ﺍﺳﺎﺳﻰ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻫﺴﺘﻨﺪ‪ .‬ﺩﻭ ﺭﻛﻦ ﺩﻳ ﮕﺮ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‬ ‫ﺍﻓﺮﺍﺩ ﻭ ﺟﻮﺍﻣﻊ ﻣﺤﻠﻰ‪ .‬ﺍﻓﺮﺍﺩ ﻣﺴﺆﻭﻟﻴﺖ ﺍﺻﻠﻰ ﻋﻤﻞ ﻭ ﺍﻗﺪﺍﻡ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﺩﺍﺭﻧﺪ ﻭ ﻫﺮﭼﻪ ﻣﺆﺳﺴﺎﺕ‬ ‫ﺗﺼﻤﻴﻢ ﻫﺎﻯ ﺟﺎﻟﺐ ﻭ ﻣﻔﻴﺪﻯ ﺑﮕﻴﺮﻧﺪ‪ ،‬ﺗﺎ ﺍﻓﺮﺍﺩ ﺁﻥ ﺗﺼﻤﻴﻤﺎﺕ ﺭﺍ ﺑﻪ ﺩﺭﺳﺘﻰ ﺍﺟﺮﺍ ﻧﻜﻨﻨﺪ ﻫ ﻴ ﭻ‬ ‫ﻓﺎﻳﺪﻩ ﺍﻯ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﺟﻮﺍﻣﻊ ﻣﺤﻠﻰ ﺑﻬﺘﺮ ﻳﻦ ﻣﺤﻞ ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﺍﺗﺤﺎﺩ ﻭ ﻫﻤﻜﺎﺭﻯ ﻣﻴﺎﻥ ﺍﻓﺮﺍﺩ‬ ‫ﺍﺳﺖ ﻭ ﺑﺴﻴ ﺎﺭﻯ ﺍﺑﺘﻜﺎﺭﺍﺕ ﻭ ﺗﺼﻤﻴ ﻤﺎﺕ ﺩﺭ ﺁﻧﺠﺎ ﮔﺮﻓﺘﻪ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﻫﻤﭽﻨ ﻴﻦ ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺖ ﻛﻪ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﻭﺳﻴﻠﮥ ﺗﺤﻘﻖ ﺍﻫﺪﺍﻑ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﻭ‬ ‫ﻧﺒﺎﻳﺪ ﺑﺎ ﻫﺪﻑ ﺍﺷﺘﺒﺎﻩ ﺷﻮﺩ‪ .‬ﺍﮔﺮﭼﻪ ﺑﻬﺎﺋ ﻴﺎﻥ ﺑﺮﺍﻯ ﺗﺄﺳ ﻴﺲ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺗﻼﺵ ﺑﺴﻴ ﺎﺭ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﻫﺪ ﻑ‬ ‫ﺁﻧﺎﻥ ﺍﺯ ﺍ ﻳﻦ ﻛﺎﺭ ﻓﺮﺍﻫﻢ ﻛﺮﺩﻥ ﻣﻘﺪﻣﺎﺕ ﺗﺄﺳﻴﺲ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻭ ﺗﺸﻜﻴ ﻼﺕ ﺑﻪ ﺗﻨﻬﺎ ﻳﻰ‬ ‫ﺍﺭﺯﺷﻰ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﻣﻌﻤﻮﻻ ﺩﺭ ﺟﺎﻣﻌﮥ ﻣﺎ ﻧﻈﻢ‬ ‫ﺑﺎﻻﺧﺮﻩ ﻧﻜﺘﮥ ﺩ ﻳ ﮕﺮﻯ ﻛﻪ ﺗﻮﺟﻪ ﺑﻪ ﺁﻥ ﺿﺮﻭﺭﻯ ﺍﺳﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬ ‫ً‬

‫ﺑﺎ ﺭﻭﺣﺎﻧﻴﺖ ﻭ ﻣﺤﺒﺖ ﻣﻐﺎﻳﺮ ﺑﻪ ﻧﻈﺮ ﻣﻰ ﺭﺳﺪ‪ .‬ﺩﺭ ﺩ ﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﻪ ﺗﻌﺎﺩﻝ ﺍ ﻳﻦ ﺩﻭ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺗﺄﻛﻴﺪ‬

‫ﺑﺴ ﻴﺎﺭ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪» :‬ﺣﺴﻦ ﺟﺮﻳ ﺎﻥ ﻭ ﻧﻈﻢ ﺍﻣﻮﺭ ﺍﺩﺍﺭﻯ ﺑﺎ ﻳﺪ ﻫﻤﻮﺍﺭﻩ‬ ‫ﺑﺎ ﻫﻤﺎﻥ ﺩﺭﺟﻪ ﺍﺯ ﻣﺤﺒﺖ ﻭ ﺧﻠﻮﺹ ﻭ ﺗﺮﻗﻰ ﺭﻭﺣﺎﻧﻰ ﺗﻮﺃﻡ ﺑﺎﺷﺪ‪ .‬ﺍ ﻳﻦ ﺩﻭ ﻛﻴﻔﻴﺖ ﻫﺮﺩﻭ ﺿﺮﻭﺭﻯ ﺍﺳﺖ ‪.‬‬ ‫ﺗﻔﻜﻴﻚ ﻳﻜﻰ ﺍﺯ ﺩﻳﮕﺮﻯ ﺑﻪ ﻣﻨﺰﻟﮥ ﺳﻠﺐ ﺣﻴﺎﺕ ﺍﺯ ﻫ ﻴﻜﻞ ﺍﻣﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪«.‬‬

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‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﻛﺘﺎﺏ ﺩﻭﺭ ﺑﻬﺎﺋﻰ ﻛﻪ ﺁﻥ ﺭﺍ ﻭﺻﻴﺖ ﻧﺎﻣﮥ ﺧﻮﺩ ﻧﺎﻣﻴﺪﻩ ﺍﻧﺪ ﺩﺭ ﻣﻮﺭﺩ‬ ‫ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺗﻮﺿ ﻴﺤﺎﺗﻰ ﺩﺍﺩﻩ ﺍﻧﺪ ﻛﻪ ﺍﻳﻦ ﺑﺨﺶ ﺭﺍ ﺑﺎ ﺁﻥ ﺑﻪ ﭘﺎ ﻳﺎﻥ ﻣﻰ ﺑﺮ ﻳﻢ‪:‬‬ ‫ﺍﻳﻦ ﻧﻈﻢ ﺑﻪ ﻣﺜﺎﺑﮥ ﺻﺪﻓﻰ ﺑﺮﺍﻯ ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ ﮔﻮﻫﺮ ﮔﺮﺍﻧﺒﻬﺎﻯ ﺍﻣﺮ ﺍﻪﻠﻟ ﺍﺳﺖ ﻭ ﺑﻪ‬ ‫ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﻭﺍﺿﺢ ﻭ ﻣﺒﺮﻫﻦ ﺧﻮﺍﻫﺪ ﺷﺪ ﮐﻪ ﺍﻳﻦ ﻧﻈﻢ ﻋﺎﻣﻞ ﺍﺻﻠﻴﻪ ﺍ ﻳﺴﺖ ﮐﻪ ﺍﻳﻦ ﺷﺮﻉ ﺍﻧﻮﺭ ﺭﺍ‬ ‫ﺑﻪ ﻣﺮﺣﻠﻪ ﻧﻬﺎﺋﻰ ﻭﺍﺭﺩ ﺧﻮﺍﻫﺪ ﮐﺮﺩ‪ .‬ﻣﺎﺩﺍﻡ ﮐﻪ ﺍﻳﻦ ﻧﻈﻢ ﻫﻨﻮﺯ ﺩﺭ ﻣﺮﺣﻠﻪ ﻃﻔﻮﻟﻴﺖ ﺍﺳﺖ ﺯﻧﻬﺎﺭ‬ ‫ﮐﻪ ﻧﻔﺴﻰ ﺩﺭ ﺍﺩﺭﺍﮎ ﮐﻴﻔﻴ ﺘﺶ ﺑﻪ ﺧﻄﺎ ﺭﻭﺩ ﻭ ﻳﺎ ﺍﺯ ﺍﻫﻤﻴﺘﺶ ﺑﮑﺎﻫﺪ ﻳﺎ ﻣﻘﺼﺪﺵ ﺭﺍ ﺩﮔﺮﮔﻮﻥ‬ ‫ﺟﻠﻮﻩ ﺩﻫﺪ‪ .‬ﺻﺨﺮﻩ ﺍﻯ ﮐﻪ ﺍﻳﻦ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﺮ ﺁﻥ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ ﻣﺸﻴﺖ ﺛﺎﺑﺘﻪ ﺍﻟﻬﻴﻪ ﺑﺮﺍﻯ ﻋﺎﻟﻢ‬


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‫ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻋﺼﺮ ﺣﺎﺿﺮ ﺍﺳﺖ‪ .‬ﻣﻨﺒﻊ ﺍﻟﻬﺎﻣﺶ ﻧﻔﺲ ﺣﻀﺮﺕ ﺑﻬﺂءﺍﻪﻠﻟ ﺍﺳﺖ‪ .‬ﺣﺎﻣﻰ ﻭ‬ ‫ﺍﻗﻞ‬ ‫ﻣﺪﺍﻓﻌﺶ ﺟﻨﻮﺩ‬ ‫ﻣﺠﻨﺪﮤ ﻣﻠﮑﻮﺕ ﺍﺑﻬﻰ ﺍﺳﺖ‪ .‬ﻇﻬﻮﺭ ﻭ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻳﺶ ﻧﺘ ﻴﺠﻪ ﺍﻫﺮﺍﻕ ﺩﻡ ﻻ ّ‬ ‫ّ‬

‫ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﺷﻬﺪﺍﺋﻰ ﺍﺳﺖ ﮐﻪ ﺣﻴ ﺎﺕ ﺧﻮ ﻳﺶ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺳﺒ ﻴﻞ ﻧﺜﺎﺭ ﻧﻤﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻣﺤﻮﺭﻯ ﮐﻪ‬ ‫ﻣﺆﺳﺴﺎﺗﺶ ﺣﻮﻝ ﺁﻥ ﻃﺎﺋﻒ ﻣﻀﺎﻣ ﻴﻦ ﻣﺤﮑﻤﻪ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳ ﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺂء ﺍﺳﺖ‪.‬‬ ‫ّ‬

‫ﻣﺒﺎﺩﻯ ﺍﺳﺎﺳﻴﻪ ﺍﺵ ﺣﻘﺎ ﻳﻘﻰ ﺍﺳﺖ ﮐﻪ ُﻣﺒﻴﻦ ﻣﺼﻮﻥ ﺍﺯ ﺧﻄﺎﻯ ﺁﻳ ﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﺧﻄﺎﺑﺎﺕ‬

‫ﻣﺒﺎﺭﮐﮥ ﺧﻮﻳﺶ ﺩﺭ ﻏﺮﺏ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺣﮑﺎﻣﻰ ﮐﻪ ﺑﺮﺍﻯ ﺍﺩﺍﺭﻩ ﺍﺵ ﻭﺿﻊ ﮔﺮﺩﻳﺪﻩ ﻭ‬

‫ﻣﻘﺮﻯ ﮐﻪ‬ ‫ﻭﻇﺎﺋﻔﺶ ﺭﺍ ﺗﺤﺪﻳﺪ ﻣﻴﻨﻤﺎﻳ ﺪ‪ ،‬ﺻﺮﻳﺤﴼ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ّ‬ ‫ﻣﺸﺮﻭﻋﺎﺕ ﺭﻭﺣﺎﻧ ﻴﻪ ﻭ ﺧﻴﺮﻳﻪ ﻭ ﺍﺩﺍﺭﻳﻪ ﺍﺵ ﺣﻮﻝ ﺁﻥ ﻣﺠﺘﻤﻊ ﻣﻴﺒﺎﺷﺪ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻭ‬

‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ ﺍﻪﻠﻟ ﻭ ﺑﻴ ﺖ‬ ‫ﻣﺘﻔﺮﻋﺎﺕ ﺁﻧﺴﺖ‪ .‬ﺍﺭﮐﺎﻧﻰ ﮐﻪ ﺳﻠﻄﻪ ﺍﺵ ﻣﺴﺘﻈﻬﺮ ﺑﺪﺍﻧﺴﺖ ﺩﻭ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﺮﮎ ﺁﻧﺴﺖ ﺍﺳﺘﻘﺮﺍﺭ ﻧﻈﻢ ﺑﺪ ﻳﻊ ﺟﻬﺎﻥ‬ ‫ﻋﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ‪ .‬ﻣﻘﺼﺪ ﺍﺻﻠﻰ ﻭ ﺿﻤﻨﻰ ﮐﻪ‬ ‫ّ‬ ‫ﺁﺭﺍﺋﻰ ﺍﺳﺖ ﮐﻪ ﺷﺎﻟﻮﺩﻩ ﺁﻧﺮﺍ ﺣﻀﺮﺕ ﺑﻬﺂءﺍﻪﻠﻟ ﺑﻨﻴ ﺎﻥ ﻧﻬﺎﺩﻩ‪ .‬ﺭﻭﺷﻰ ﮐﻪ ﺑﮑﺎﺭ ﻣﻴ ﺮﻭﺩ ﻭ ﻣﻮﺍﺯﻳ ﻨﻰ‬

‫ﺭﺍ ﮐﻪ ﺍﻟﻘﺎء ﻣﻴﻨﻤﺎﻳﺪ ﺁﻧﺮﺍ ﻧﻪ ﺑﻪ ﺷﺮﻕ ﻣﺘﻤﺎﻳﻞ ﻣﻴﺴﺎﺯﺩ ﻭ ﻧﻪ ﺑﻪ ﻏﺮﺏ‪ ،‬ﻧﻪ ﺑﻪ ﻳﻬﻮﺩ ﻭ ﻧﻪ ﺑﻪ ﻏﻴ ﺮ‬ ‫ﺁﻥ‪ ،‬ﻧﻪ ﺑﻪ ﻓﻘﻴﺮ ﻭ ﻧﻪ ﺑﻪ ﻏﻨﻰ‪ ،‬ﻧﻪ ﺑﻪ ﺳﻔﻴﺪ ﻭ ﻧﻪ ﺑﻪ ﺳ ﻴﺎﻩ‪ ،‬ﺷﻌﺎﺭﺵ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‪،‬‬ ‫ﻋﻠﻤﺶ ﺻﻠﺢ ﺍﻋﻈﻢ‪ ،‬ﺳﺮﺍﻧﺠﺎﻣﺶ ﺣﻠﻮﻝ ﺩﻭﺭﻩ ﺫﻫﺒﻰ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﻳﻌﻨﻰ ﻳﻮﻣﻰ ﮐﻪ‬ ‫ﻣﺒﺪﻝ ﮔﺮﺩﺩ‪.‬‬ ‫ﺳﻠﻄﻨﺖ ﻫﺎﻯ ﻋﺎﻟﻢ ﺑﻪ ﺳﻠﻄﻨﺖ ﺍﻟﻬﻴﻪ ﮐﻪ ﺳﻠﻄﻨﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺳﺖ ّ‬

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‫ﻓﺼﻞ ﻫﺸﺘﻢ‪:‬‬

‫ﺍﻳﺮﺍﻥ ﺩﺭ ﻧﻈﺮ ﺑﻬﺎﺋﻴﺎﻥ‬

‫ﺷﺎﻳﺪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ ﻣﻮﺭﺩ ﺍﻫﺪﺍﻑ ﻭ ﺗﻌﺎﻟ ﻴﻢ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﮔﻔﺘﻪ ﺷﺪ ﺑﻌﻀﻰ ﺍﺯ ﺩﻭﺳﺘﺎﻥ‬ ‫ﻋﺰﻳﺰ ﭼﻨﺎﻥ ﮔﻤﺎﻥ ﻛﻨﻨﺪ ﻛﻪ ﺑﻬﺎﺋﻴ ﺎﻥ‪ ،‬ﭼﻮﻥ ﺩﻳﺪﮔﺎﻫﻰ ﺟﻬﺎﻧ ﻰ ﺩﺍﺭﻧﺪ ﻭ ﺑﻪ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧ ﻰ‬ ‫ﻣﻰ ﺍﻧﺪ ﻳﺸﻨﺪ‪ ،‬ﺗﻮﺟﻬﻰ ﺑﻪ ﺍﻳﺮﺍﻥ ﻧﺪﺍﺭﻧﺪ ﻭ ﺟﻬﺎﻥ ﺩﻭﺳﺘ ﻰ ﺁﻧﺎﻥ ﺑﻪ ﻣﻌﻨﻰ ﻋﺪﻡ ﻭﻃﻦ ﺩﻭﺳﺘ ﻰ ﺍ ﻳﺸﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮﺍﻯ ﺭﻓﻊ ﺍ ﻳﻦ ﺷﺒﻬﻪ ﻻﺯﻡ ﺍﺳﺖ ﺩﺭ ﭘﺎﻳ ﺎﻥ ﺍﻳﻦ ﻣﻘﺎﻝ ﺩﻳﺪﮔﺎﻩ ﺑﻬﺎﺋﻴ ﺎﻥ ﺩﺭ ﻣﻮﺭﺩﻭﻃﻦ ﺩﻭﺳﺘﻰ ﺑﻪ ﻃﻮﺭ‬ ‫ﻛﻠﻰ‪ ،‬ﻭ ﻧﻴﺰ ﺩﺭ ﻣﻮﺭﺩ ﻛﺸﻮﺭ ﺍﻳﺮﺍﻥ ﺑﻪ ﻃﻮﺭﺧﺎﺹ‪ ،‬ﺑﻴ ﺎﻥ ﮔﺮﺩﺩ ﺗﺎ ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﻛﻪ ﺑﻬﺎﺋ ﻴﺎﻥ ﺩﻭﺳﺘ ﺪﺍﺭﺍﻥ‬ ‫ﺭﺍﺳﺘ ﻴﻦ ﻛﺸﻮﺭ ﻭ ﻣﻠﺖ ﺍﻳﺮﺍﻧﻨﺪ‪.‬‬

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‫ﺩﺭﺑﺎﺭﮤﺩﻳﺪﮔﺎﻩ ﺑﺪﻳﻊ ﻭﺟﺪﻳﺪ ﺑﻬﺎﺋﻴ ﺎﻥ ﺭﺍﺟﻊ ﺑﻪ ﻭﻃﻦ ﺩﻭﺳﺘﻰ ﺑﻪ ﻃﻮﺭﻛﻠﻰ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬ ‫ﺣﺐ ﺍﻟﻮﻃﻦ ﻣﻦ‬ ‫ﺍﺯﺟﻤﻠﻪ ﺩﺭﻳﻜﻰ ﺍﺯﺁﺛﺎﺭﺷﺎﻥ ﺑﻪ ﻧﺎﻡ ﻟﻮﺡ ﺩﻧﻴﺎ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺍﺯ ﻗﺒﻞ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ‪ّ '،‬‬

‫ﺍﻻﻳﻤﺎﻥ' )ﺩﻭﺳﺘ ﻰ ﻭﻃﻦ ﺍﺯ ﺍﻳ ﻤﺎﻥ ﺍﺳﺖ(‪ ،‬ﻭﻟﺴﺎﻥ ﻋﻈﻤﺖ )ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ( ﺩﺭﻳﻮﻡ ﻇﻬﻮﺭﻓﺮﻣﻮﺩﻩ ‪:‬‬ ‫'ﻟﻴﺲ ﺍﻟﻔﺨﺮ ﻟﻤﻦ ﻳﺤﺐ ﺍﻟﻮﻃﻦ ﺑﻞ ﻟﻤﻦ ﻳﺤﺐ ﺍﻟﻌﺎﻟﻢ' )ﻓﺨﺮﻭﻣﺒﺎﻫﺎﺕ ﺑﺮﺍﻯ ﮐﺴﻰ ﻧﻴﺴﺖ ﮐﻪ ﻭﻃﻦ‬ ‫ﺭﺍﺩﻭﺳﺖ ﻣﻴﺪﺍﺭﺩ‪ ،‬ﺑﻠﮑﻪ ﺑﺮﺍﻯ ﮐﺴﻰ ﺍﺳﺖ ﮐﻪ ﺟﻬﺎﻥ ﺭﺍﺩﻭﺳﺖ ﻣﻴﺪﺍﺭﺩ ( ﺑﻪ ﺍﻳﻦ ﻛﻠﻤﺎﺕ ﻋﺎﻟﻴﺎﺕ‪،‬‬ ‫ﻃﻴ ﻮﺭﺍﻓﺌﺪﻩ ﺭﺍﭘﺮﻭﺍﺯﺟﺪﻳﺪﺁﻣﻮﺧﺖ ﻭﺗﺤﺪﻳﺪﻭﺗﻘﻠﻴ ﺪﺭﺍﺍﺯ ﻛﺘﺎﺏ ﻣﺤﻮﻧﻤﻮﺩ ‪ «.‬ﻃﺒﻖ ﺍ ﻳﻦ ﻫﺪﺍﻳﺖ ﺟﺪﻳ ﺪﺍﻟ ﻬ ﻰ‬ ‫ﺑﺮﺍﻯ ﻋﺼﺮ ﺑﻠﻮﻍ ﻋﺎﻟﻢ‪ ،‬ﻫﺮﺍﻧﺴﺎﻧﻰ ﺑﺎﻳﺪﻋﻼﻭﻩ ﺑﺮﺩﻭﺳﺘﻰ ﻭﻃﻦ ﻛﻪ ﺍﻣﺮﻯ ﻃﺒﻴﻌﻰ ﺍﺳﺖ‪ ،‬ﻛﻞ ﻋﺎﻟﻢ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﻧﻴ ﺰﺩﻭﺳﺖ ﺑﺪﺍﺭﺩ؛ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﺻﺮﻑ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻦ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﻓﺨﺮﻯ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ‬ ‫ﻋﻼﻭﻩ ﺑﺮﺁﻥ‪ ،‬ﺩﻭﺳﺖ ﺩﺍﺷﺘﻦ ﻓﺮﺯﻧﺪﺍﻥ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ ﻛﻪ ﻣﻮﺟﺐ ﻓﺨﺮﻭﺍﺗﺤﺎﺩﺍﻫﻞ ﻋﺎﻟﻢ ﺍﺳﺖ ‪.‬‬ ‫ﻭﺩﺭﻣﻮﺭﺩﻭﻓﺎﺩﺍﺭﻯ ﻧﺴﺒﺖ ﻭﻃﻦ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪»:‬ﻫﺮ ﺫﻟﺘﻰ ﺭﺍ ﺗﺤﻤﻞ ﺗﻮﺍﻥ ﻧﻤﻮﺩ ﻣﮕﺮ‬ ‫ﻣﻠﺖ« )‬ ‫ﺧﻴ ﺎﻧﺖ ﺑﻪ ﻭﻃﻦ ﻭ ﻫﺮ ﮔﻨﺎﻫﻰ ﻗﺎﺑﻞ ﻋﻔﻮ ﻭ ﻭﻣﻐﻔﺮﺕ ﺍﺳﺖ ﻣﮕﺮ ﻫﺘﻚ ﻧﺎﻣﻮﺱ ﺩﻭﻟﺖ ﻭ‬ ‫ﻣﻀﺮﺕ ّ‬ ‫ّ‬ ‫ﮔﻠﺰﺍﺭ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎ ﻳﻰ‪ ،‬ﺹ ‪.(۴۵‬‬

‫ﺍﻣﺎﺩﺭﺑﺎﺭﮤﺩﻳﺪﮔﺎﻩ ﺧﺎﺹ ﺑﻬﺎﺋ ﻴﺎﻥ ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﺮﺍﻥ ﺑﺎﻳ ﺪﺑﻴﺎﻥ ﻛﺮﺩ ﻛﻪ‪ ،‬ﻣﺎ ﻓﻮﻕ ﺷﻜﻮﻩ ﮔﺬﺷﺘﮥﺁﻥ‬ ‫ﻛﻪ ﻣﺪﻳﻮﻥ ﭘﻴﺎﻣﺒﺮﺍﻧﻰ ﺍﺳﺖ ﻫﻤﭽﻮﻥ ﺣﻀﺮﺕ ﺯﺭﺗﺸﺖ‪ ،‬ﻭ ﺷﺎﻫﺎﻧﻰ ﻫﻤﭽﻮﻥ ﻛﻮﺭﺵ ﻭ ﺩﺍﺭﻳ ﻮﺵ‪ ،‬ﻭ‬ ‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭﺑﺰﺭﮔﺎﻧﻰ ﻫﻤﭽﻮﻥ ﻣﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺭﻭﻣﻰ ﻭ ﺣﺎﻓﻆ ﺷ ﻴﺮﺍﺯﻯ ﻭﺍﺑﻦ ﺳﻴﻨﺎ ﻭ ﺯﻛﺮﻳ ﺎ ﻯ‬


‫ﺍﻳﺮﺍﻥ ﺩﺭ ﻧﻈﺮ ﺑﻬﺎﺋﻴﺎﻥ‬

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‫ﺭﺍﺯﻯ‪ ،‬ﻭ ﻣﻠﺘﻰ ﻛﻪ ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻟﻮﺡ ﺩﻧﻴ ﺎ‪ » ،‬ﻣﺸﺎﺭﻕ ﺭﺣﻤﺖ ﻭ ﻣﻄﺎﻟﻊ ﺷﻔﻘﺖ ﻭ‬ ‫ﻣﺤﺒﺖ« ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ »ﺑﻪ ﻧﻮﺭﺧﺮﺩ ﻭ ﺩﺍﻧﺶ« ﻣﻨﻮﺭ ﻭ ﻣﺰﻳ ﻦ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﻭ ﻋﺼﺮ‪ ،‬ﺑﻪ ﻭﺍﺳﻄﮥ ﺁﺷﻜﺎﺭ‬ ‫ﻣﻘﺪﺭ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺁﻭﺍﺯﮤ ﺁﻥ ﺭﺍ‬ ‫ﺷﺪﻥ ﺁﺋ ﻴﻦ ﺟﺪﻳ ﺪ‪ ،‬ﺷﻜﻮﻩ ﻭﺟﻼﻟ ﻰ ﺑﻰ ﻧﻈﻴﺮ ﻭﺑﻰ ﻫﻤﺘﺎﺑﺮﺍﻯ ﺁﻥ‬ ‫ّ‬

‫ﺍﺑﺪﻯ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ‪.‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭﺍ ﻳﻦ ﻣﻮﺭﺩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ ،‬ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﻟﻤﻴ ﺎﻥ ﻣﺤﺾ ﻓﻀﻞ‬

‫ﻭﺍﺣﺴﺎﻥ‪ ،‬ﻫﻴﻜﻞ ﺍﻳﺮﺍﻥ ﺭﺍﺑﻪ ﺧﻠﻌﺘ ﻰ ﻣﻔﺘﺨﺮﻓﺮﻣﻮﺩﻩ ﻭﺍ ﻳﺮﺍﻧﻴﺎﻥ ﺭﺍﺗﺎﺟﻰ ﺑﺮﺳﺮﻧﻬﺎﺩﻩ ﻛﻪ ﺟﻮﺍﻫﺮﺯﻭﺍﻫﺮﺵ‪،‬‬ ‫ﺑﺮﻗﺮﻭﻥ ﻭ ﺍﻋﺼﺎﺭ ﺑﺘﺎﺑﺪ ﻭ ﺁﻥ ﻇﻬﻮﺭ ﺍ ﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﺳﺖ ‪...‬ﻣﺸﻴﺖ ﺍﻟﻬﻴﻪ ﺗﻌﻠﻖ ﮔﺮﻓﺘﻪ ﻭﻗﻮﮤﻣﻌﻨﻮ ﻳﻪ ﺩﺭ ﺍﻳﺮﺍﻥ‬ ‫ﻋﺪﻏﻴﺮ ﻣﻜﺬﻭﺏ« ) ﭘﻴ ﺎﻡ ﻣﻠﻜﻮﺕ‪ ،‬ﺹ‪.(۱۱۲‬‬ ‫ﻧﺒﻌﺎﻥ ﻧﻤﻮﺩﻩ‪.‬‬ ‫ﻫﺬﺍﺍﻣﺮ ﻣﺤﺘﻮﻡ ﻭ ﻭ ٌ‬ ‫ٌ‬

‫ﺁﺭﻯ! ﺍﻳﺮﺍﻥ ﺯﺍﺩﮔﺎﻩ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺷﻴﺮﺍﺯ ﻣﺘﻮﻟﺪ ﺷﺪﻧﺪ ﻭ ﺩﺭ‬

‫ﻫﻤﻴﻦ ﺷﻬﺮ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ؛ ﻣﺪﺗﻰ ﺩﺭ ﺑﻮﺷﻬﺮ ﺑﻪ ﺗﺠﺎﺭﺕ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻨﺪ؛ ﺍﺯ ﺷﻬﺮﻫﺎﻯ ﻣﺨﺘﻠﻒ‬ ‫ﺍﻳﺮﺍﻥ ﺍﺯ ﺟﻨﻮﺏ ﺗﺎ ﺷﻤﺎﻝ ﻏﺮﺑ ﻰ‪ ،‬ﻣﺎﻧﻨﺪ ﺍﺻﻔﻬﺎﻥ ﻭ ﻛﺎﺷﺎﻥ ﻭ ﺍﺭﻭﻣﻴ ﻪ‪ ،‬ﻋﺒﻮﺭ ﻛﺮﺩﻧﺪ ﺗﺎ ﺩﺭ ﻣﺎﻛﻮ ﻭ ﺑﻌﺪ ﺩﺭ‬ ‫ﭼﻬﺮ ﻳﻖ ﺩﺭ ﺁﺫﺭﺑﺎ ﻳﺠﺎﻥ ﺯﻧﺪﺍﻧﻰ ﺷﺪﻧﺪ ﻭ ﺑﺎﻻﺧﺮﻩ ﺩﺭ ﺗﺒﺮﻳﺰ ﺑﻪ ﺷﻬﺎﺩﺕ ﺭﺳﻴﺪﻧﺪ‪ .‬ﻣﻨﺰﻝ ﺍﻳﺸﺎﻥ ﺩﺭ ﺷﻴﺮﺍﺯ‬ ‫)ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﺍﻳﺮﺍﻥ ﺑﻪ ﺩﺳﺖ ﺩﺷﻤﻨﺎﻥ ﺗﺨﺮﻳﺐ ﺷﺪ‪ ،‬ﺍﻣﺎ ﻧﻘﺸﻪ ﻫﺎﻯ ﺩﻗ ﻴﻖ ﺁﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﺩﺭ‬ ‫ﺁﻳﻨﺪﻩ ﺑﻪ ﻫﻤﺎﻥ ﺷﻜﻞ ﺍﻭﻟﻴﻪ ﺑﻨﺎ ﺧﻮﺍﻫﺪ ﺷﺪ( ﻳﻜﻰ ﺍﺯ ﺩﻭ ﻣﺤﻞ ﺣﺞ ﺍﺳﺖ ﻛﻪ ﻫﻤﮥ ﺑﻬﺎﺋﻴ ﺎﻥ ﺟﻬﺎﻥ ﺑﺎﻳ ﺪ‬ ‫ﺑﻪ ﺯﻳ ﺎﺭﺕ ﺁﻥ ﺑﺸﺘﺎﺑﻨﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﺍﻫﺎﻟﻰ ﻧﻮﺭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺑﻮﺩﻧﺪ ﻛﻪ ﺩﺭ ﻃﻬﺮﺍﻥ ﻣﺘﻮﻟﺪ ﺷﺪﻧﺪ‪ .‬ﺑﺮﺍﻯ ﺗﺒﻠ ﻴﻎ‬ ‫ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﺑﻪ ﺑﺴﻴ ﺎﺭﻯ ﺍﺯ ﻧﻘﺎﻁ ﺍﻳﺮﺍﻥ ﺍﺯ ﺷﺮﻕ ﺗﺎ ﻏﺮﺏ ﻛﺸﻮﺭ‪ ،‬ﺳﻔﺮ ﻛﺮﺩﻧﺪ ﻭ ﺩﺭ ﺯﻧﺪﺍﻥ ﺳﻴﺎﻩ ﭼﺎﻝ‬ ‫ﻃﻬﺮﺍﻥ ﺑﻮﺩ ﻛﻪ ﻭﺣﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍﻭﻟ ﻴﻦ ﺑﺎﺭ ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﺷﺪ‪.‬‬ ‫ﻣﺆﻣﻨﻴﻦ ﺍﻭﻟﻴﻪ ﻭ ﺷﻬﺪﺍﻯ ﺍﻳﻦ ﺍﻣﺮ ﻫﻤﻪ ﺍﻳﺮﺍﻧﻰ ﺑﻮﺩﻧﺪ‪ .‬ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﺷﻬﻴﺪ ﺩﺭ ﺳﺮﺍﺳﺮ ﺧﺎﻙ ﭘﻬﻨﺎﻭﺭ‬ ‫ﺍﻳﺮﺍﻥ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺍﻳﻦ ﺍﻣﺮ ﻣﻘﺪﺱ ﻓﺪﺍ ﻛﺮﺩﻧﺪ ﻭ ﺑﺎ ﺧﻮﻥ ﭘﺎﻙ ﺧﻮﺩ ﺯﻣ ﻴﻦ ﺁﻥ ﺭﺍ ﺭﻧﮕ ﻴﻦ ﺳﺎﺧﺘﻨﺪ ‪.‬‬ ‫ﻧﻮﺭ ﺍﻟﻬﻰ ﺍﺯ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺩﺭﺧﺸﻴﺪ ﻭ ﺗﻤﺎﻡ ﺟﻬﺎﻥ ﺭﺍ ﺭﻭﺷﻦ ﻧﻤﻮﺩ‪.‬‬ ‫ﺑﻪ ﺍﻳﻦ ﺩﻟﻴﻞ ﺍﺳﺖ ﻛﻪ ﻛﺸﻮﺭ ﺍﻳﺮﺍﻥ ﺩﺭ ﻧﻈﺮ ﺗﻤﺎﻡ ﺑﻬﺎﺋﻴ ﺎﻥ ﺟﻬﺎﻥ ﻣﻘﺪﺱ ﺍﺳﺖ ﻭ ﺩﺭ ﺟﺎﻯ ﺟﺎ ﻯ‬ ‫ﺁﻥ ﺍﻣﺎﻛﻦ ﻣﺘﺒﺮﻛﻪ ﺍﻯ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻛﻪ ﻫﻤﮥ ﺑﻬﺎﺋﻴ ﺎﻥ ﺁﺭﺯﻭﻣﻨﺪ ﺯﻳ ﺎﺭﺕ ﺁﻧﻨﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻛﻪ ﺧﻮﺩﺷﺎﻥ‬ ‫ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﺘﻮﻟﺪ ﺷﺪﻧﺪ‪ ،‬ﺍﻣﺎ ﻫﻨﮕﺎﻡ ﺗﺒﻌﻴﺪ ﺍﺯ ﺁﻥ ﻓﻘﻂ ‪ ۹‬ﺳﺎﻝ ﺩﺍﺷﺘﻨﺪ ﻭ ﻫﺮﮔﺰ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺑﻪ ﺍﻳﻦ ﻛﺸﻮﺭ‬ ‫ﻣﺮﺍﺟﻌﺖ ﻛﻨﻨﺪ‪ ،‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻫﺮ ﺩﻭ ﺍﻳﺮﺍﻧﻰ ﺑﻮﺩﻧﺪ ﻭ ﺑ ﻴﺴﺖ ﻫﺰﺍﺭ‬ ‫ﺣﺘﻰ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳ ﻨﮑﻪ ﺷﺼﺖ ﺳﺎﻝ‬ ‫ﺍﻳﺮﺍﻧﻰ ﺩﺭ ﺍ ﻳﻦ ﺳﺒﻴﻞ ﺟﺎﻧﻔﺸﺎﻧﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﻣﻦ ﻧﻴﺰ ﺍﻳ ﺮﺍﻧﻰ ﻫﺴﺘﻢ ّ‬

‫ﺍﺳﺖ ﺍﺯ ﺍﻳﺮﺍﻥ ﺧﺎﺭﺝ ﺷﺪﻩ ﺍﻡ ﻫﻨﻮﺯ ﺭﺍﺿﻰ ﺑﺂﻥ ﻧﮕﺸﺘﻪ ﺍﻡ ﮐﻪ ﻋﺎﺩﺍﺕ ﺟﺰﺋﻴﮥ ﺍﻳ ﺮﺍﻧﻰ ﺗﺮﮎ ﺷﻮﺩ‪.‬‬ ‫ﺑﻬﺎﺋ ﻴﺎﻥ ﺍﻳﺮﺍﻥ ﺭﺍ ﻣ ﻴﭙﺮﺳﺘﻨﺪ ‪«.‬‬

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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﻫﻤﭽﻨ ﻴﻦ ﺩﺭ ﻣﻮﺭﺩ ﻣﻘﺎﻡ ﺍﻳﺮﺍﻥ ﺩﺭ ﻧﻈﺮ ﺑﻬﺎﺋﻴ ﺎﻥ ﻣﻰ ﻓﺮﻣﺎ ﻳﻨﺪ‪» :‬ﺑﻬﺎﺋﻴ ﺎﻥ ﭼﻨﺎﻥ ﺍﻳﺮﺍﻥ ﺭﺍ ﺩﺭ ﺍﻧﻈﺎﺭ‬ ‫ﺟﻢ ﻏﻔﻴ ﺮﻯ ﺍﺯ ﺍﻗﺎﻟﻴﻢ ﺳﺒﻌﻪ ﭘﺮﺳﺘﺶ ﺍﻳﺮﺍﻥ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺷﻤﺲ ﺣﻘ ﻴﻘﺖ‬ ‫ﺟﻠﻮﻩ ﺩﺍﺩﻩ ﺍﻧﺪ ﮐﻪ ﺍﻣﺮﻭﺯ ّ‬ ‫ﻣﻘﺪﺱ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺳﺖ‪ .‬ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﭼﻪ ﻣﻮﻫﺒﺘﻰ‬ ‫ﺍﺯ ﺁﻥ ﺍﻓﻖ ﻃﻠﻮﻉ ﻧﻤﻮﺩﻩ ﻭ ﻭﻃﻦ‬ ‫ّ‬

‫ﺣﻖ ﺍﻳﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧﻴ ﺎﻥ ﻓﺮﻣﻮﺩﻩ ‪«.‬‬ ‫ﺣﻀﺮﺕ ﻳﺰﺩﺍﻥ ﺩﺭ ّ‬

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‫ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻇﺎﻫﺮ ﺷﺪﻩ ﺍﺳﺖ ﺑﺎ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﻋﺠﻴﻦ ﺍﺳﺖ‪ .‬ﺑ ﻴﺸﺘﺮ‬

‫ﺁﺛﺎﺭ ﺍﻟﻬﻰ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺍﻛﻨﻮﻥ ﺑﺴﻴ ﺎﺭﻯ ﺍﺯ ﺑﻬﺎﺋﻴ ﺎﻥ‬ ‫ﻋﺎﻟﻢ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻣﻰ ﺁﻣﻮﺯﻧﺪ ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ ﻛﻼﻡ ﺍﻟﻬﻰ ﺭﺍ ﺑﻪ ﺯﺑﺎﻥ ﻧﺰﻭﻟﻰ ﺁﻥ ﻣﻄﺎﻟﻌﻪ ﻛﻨﻨﺪ‪ .‬ﺣﻀﺮﺕ‬ ‫ﻫﻤﺖ ﻧﻤﺎ ﮐﻪ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻪ ﻳﻜ ﻰ ﺍﺯ ﺑﻬﺎﺋﻴ ﺎﻥ ﻏﺮﺑﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﺍﻯ ﻣﻨﺠﺬﺏ ﺑﻪ ﻧﻔﺤﺎﺕ‪ ،‬ﺗﺎ ﺗﻮﺍﻧﻰ ّ‬

‫ﺯﺑﺎﻥ ﭘﺎﺭﺳﻰ ﺑﻴﺎﻣﻮﺯﻯ ﺯﻳﺮﺍ ﺍﻳﻦ ﻟﺴﺎﻥ ﻋﻨﻘﺮﻳﺐ ﺩﺭ ﺟﻤﻴﻊ ﻋﺎﻟﻢ ﺗﻘﺪ ﻳﺲ ﺧﻮﺍﻫﺪ ﮔﺸﺖ ﻭ ﺩﺭ ﻧﺸﺮ‬ ‫ﻧﻔﺤﺎﺕ ﺍﻪﻠﻟ ﻭ ﺍﻋﻼء ﮐﻠﻤﻪ ﺍﻪﻠﻟ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻌﺎﻧﻰ ﺁ ﻳﺎﺕ ﺍﻪﻠﻟ ﻣﺪﺧﻞ ﻋﻈ ﻴﻢ ﺩﺍﺭﺩ‪ .‬ﺍﻣﻴﺪﻭﺍﺭﻡ ﮐﻪ ﺑﻪ‬ ‫ﺟﻢ ﻏﻔﻴﺮﻯ ﺷﻮﻯ ‪«.‬‬ ‫ﺗﺤﺼﻴﻞ ﺍ ﻳﻦ ﻟﺴﺎﻥ ّ‬ ‫ﻣﻮﻓﻖ ﺑﺮ ﻫﺪﺍﻳﺖ ّ‬

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‫ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺍﺯ ﺍﺷﻌﺎﺭ ﻭ ﺿﺮﺏ ﺍﻟﻤﺜﻞ ﻫﺎ ﻭ ﺍﺻﻄﻼﺣﺎﺕ ﺭﺍﻳﺞ ﺩﺭ ﺍﺩﺑ ﻴﺎﺕ ﻓﺎﺭﺳﻰ ﺳﺮﺷﺎﺭ ﺍﺳﺖ‬

‫ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﺑﻪ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﺭﺍﻩ ﻣﻰ ﻳﺎﺑﺪ‪ .‬ﺗﻘﻮ ﻳﻢ ﺑﻬﺎﺋ ﻰ ﺗﻘﻮ ﻳﻢ ﺷﻤﺴﻰ ﺍﺳﺖ‪ ،‬ﺳﺎﻝ‬ ‫ﺑﻬﺎﺋﻰ ﺑﺎ ﺍﻭﻝ ﻓﺮﻭﺭﺩﻳﻦ ﺁﻏﺎﺯ ﻣﻰ ﺷﻮﺩ ﻭ ﻫﻤﮥ ﺑﻬﺎﺋﻴ ﺎﻥ ﻋﺎﻟﻢ ﻧﻮﺭﻭﺯ ﺭﺍ ﺟﺸﻦ ﻣﻰ ﮔﻴﺮﻧﺪ‪.‬‬ ‫ﺍﻳﺮﺍﻥ ﺟﺪﺍ ﺍﺯ ﺍﺭﺗﺒﺎﻃﻰ ﻛﻪ ﺑﺎ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺩﺍﺭﺩ ﻧﻴﺰ ﻛﺸﻮﺭﻯ ﺑﺎ ﻋﻈﻤﺖ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺭﺳﺎﻟﮥﻣﺪﻧﻴﻪ‪ ،‬ﻛﻪ ﻣﺨﺰﻥ ﺑﻴﺎﻧﺎﺕ ﺍﻳﺸﺎﻥ ﺩﺭ ﻣﻮﺭﺩ ﺗﺠﺪﻳﺪ ﺣﻴﺎﺕ ﺍﻳﺮﺍﻥ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻣﻮﺭﺩ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺩﺭ ﺍﺯﻣﻨﮥ ﺳﺎﺑﻘﻪ ﻣﻤﻠﮑﺖ ﺍﻳﺮﺍﻥ ﺑﻪ ﻣﻨﺰﻟﮥ ﻗﻠﺐ ﻋﺎﻟﻢ ﻭ ﭼﻮﻥ ﺷﻤﻊ ﺍﻓﺮﻭﺧﺘﻪ‬ ‫ﻋﺰﺕ ﻭ ﺳﻌﺎﺩﺗﺶ ﭼﻮﻥ ﺻﺒﺢ ﺻﺎﺩﻕ ﺍﺯ ﺍﻓﻖ ﮐﺎﺋﻨﺎﺕ ﻃﺎﻟﻊ ﻭ ﻧﻮﺭ ﺟﻬﺎﻥ‬ ‫ﺑﻴﻦ ﺍﻧﺠﻤﻦ ﺁﻓﺎﻕ ّ‬ ‫ﻣﻨﻮﺭ ﺑﻮﺩ‪ّ .‬‬ ‫ﺣﺘﻰ‬ ‫ﺍﻓﺮﻭﺯ ﻣﻌﺎﺭﻓﺶ ﺩﺭ ﺍﻗﻄﺎﺭ ﻣﺸﺎﺭﻕ ﻭ ﻣﻐﺎﺭﺏ ﻣﻨﺘﺸﺮ ﻭ ﺳﺎﻃﻊ‪ .‬ﺁﻭﺍﺯﮤ ﺟﻬﺎﻥ ﮔﻴﺮﻯ ﺗﺎﺟﺪﺍﺭﺍﻥ ﺍﻳﺮﺍﻥ ّ‬

‫ﺑﻪ ﺳﻤﻊ ﻣﺠﺎﻭﺭﻳﻦ ﺩﺍﻳﺮﮤ ﻗﻄﺒﻴﻪ ﺭﺳﻴﺪﻩ ﻭ ﺻﻴﺖ ﺳﻄﻮﺕ ﻣﻠﮏ ﺍﻟﻤﻠﻮﮐﺶ ﻣﻠﻮﮎ ﻳﻮﻧﺎﻥ ﻭ ﺭﻭﻣﺎﻥ ﺭﺍ‬ ‫ﺧﺎﺿﻊ ﻭ ﺧﺎﺷﻊ ﻧﻤﻮﺩﻩ ﺑﻮﺩ‪ .‬ﺣﮑﻤﺖ ﺣﮑﻮﻣﺘﺶ ﺣﮑﻤﺎﻯ ﺍﻋﻈﻢ ﻋﺎﻟﻢ ﺭﺍ ﻣﺘﺤﻴﺮ ﺳﺎﺧﺘﻪ ﻭ ﻗﻮﺍﻧﻴﻦ‬ ‫ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﻣﺎﺑﻴﻦ ﻣﻠﻞ ﻋﺎﻟﻢ ﺑﻪ‬ ‫ﮐﻞ ﻣﻠﻮﮎ ﻗﻄﻌﺎﺕ ﺍﺭﺑﻌﮥ ﻋﺎﻟﻢ ﮔﺸﺘﻪ‪ّ .‬‬ ‫ﺳﻴﺎﺳﻴﻪ ﺍﺵ ﺩﺳﺘﻮﺭ ﺍﻟﻌﻤﻞ ّ‬

‫ﺗﻤﺪﻥ ﻭ ﻣﻌﺎﺭﻑ ﺳﺮﺍﻓﺮﺍﺯ‪ .‬ﺩﺭ ﻗﻄﺐ ﻋﺎﻟﻢ ﻣﺮﮐﺰ ﻋﻠﻮﻡ ﻭ‬ ‫ﻋﻨﻮﺍﻥ ﺟﻬﺎﻧﮕﻴﺮﻯ ﻣﻤﺘﺎﺯ ﻭ ﺑﻪ ﺻﻔﺖ ﻣﻤﺪﻭﺣﮥ‬ ‫ّ‬

‫ﻓﻨﻮﻥ ﺟﻠﻴﻠﻪ ﺑﻮﺩ ﻭ ﻣﻨﺒﻊ ﺻﻨﺎﻳﻊ ﻭ ﺑﺪﺍﻳﻊ ﻋﻈﻴﻤﻪ ﻭ ﻣﻌﺪﻥ ﻓﻀﺎﺋﻞ ﻭ ﺧﺼﺎﺋﻞ ﺣﻤﻴﺪﮤ ﺍﻧﺴﺎﻧﻴﻪ‪ .‬ﺩﺍﻧﺶ ﻭ‬ ‫ﻣﻠﺖ ﺑﺎﻫﺮﻩ ﺣﻴﺮﺕ ﺑﺨﺶ ﻋﻘﻮﻝ ﺟﻬﺎﻧﻴﺎﻥ ﺑﻮﺩ ﻭ ﻓﻄﺎﻧﺖ ﻭ ﺫﮐﺎﻭﺕ ﻋﻤﻮﻡ ﺍﻳﻦ ﻃﺎﻳﻔﮥ‬ ‫ﻫﻮﺵ ﺍﻓﺮﺍﺩ ﺍﻳﻦ ّ‬

‫ﺟﻠﻴﻠﻪ ﻣﻐﺒﻮﻁ ﻋﻤﻮﻡ ﻋﺎﻟﻤﻴﺎﻥ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﺗﻮﺍﺭﻳﺦ ﻓﺎﺭﺳﻴﻪ ﻣﻨﺪﺭﺝ ﻭ ﻣﻨﺪﻣﺠﺴﺖ ﺩﺭ ﺍﺳﻔﺎﺭ‬ ‫ﻣﺴﻠﻢ ﺍﺳﺖ ﻣﺬﮐﻮﺭ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﻣﻘﺪﺱ‬ ‫ﮐﻞ ﻣﻠﻞ ﺍﺭﻭﭘﺎ ﻣﻦ ﺩﻭﻥ ﺗﺤﺮﻳﻒ ﮐﺘﺎﺏ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﻮﺭﺍﺕ ﮐﻪ ﺍﻟﻴﻮﻡ ﻧﺰﺩ ّ‬

‫ﮐﻮﺭﺵ ﮐﻪ ﺩﺭ ﮐﺘﺐ ﻓﺎﺭﺳﻴﻪ ﺑﻬﻤﻦ ﺑﻦ ﺍﺳﻔﻨﺪﻳﺎﺭ ﻣﻮﺳﻮﻡ ﺣﮑﻮﻣﺖ ﺍﻳﺮﺍﻥ ﺍﺯ ﺣﺪﻭﺩ ﺩﺍﺧﻠﻴﮥ ﻫﻨﺪ ﻭ ﭼﻴﻦ‬


‫ﺍﻳﺮﺍﻥ ﺩﺭ ﻧﻈﺮ ﺑﻬﺎﺋﻴﺎﻥ‬

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‫ﺗﺎ ﺍﻗﺼﻰ ﺑﻼﺩ ﻳﻤﻦ ﻭ ﺣﺒﺸﻪ ﮐﻪ ﻣﻨﻘﺴﻢ ﺑﻪ ﺳﻴﺼﺪ ﻭ ﺷﺼﺖ ﺍﻗﻠﻴﻢ ﺑﻮﺩ ﺣﮑﻤﺮﺍﻧﻰ ﻣﻰ ﻧﻤﻮﺩ‪ .‬ﻭ ﺩﺭ‬ ‫ﺗﻮﺍﺭﻳﺦ ﺭﻭﻣﺎﻥ ﻣﺬﮐﻮﺭ ﮐﻪ ﺍﻳﻦ ﭘﺎﺩﺷﺎﻩ ﻏﻴﻮﺭ ﺑﺎ ﻟﺸﮑﺮ ﺑﻰ ﭘﺎﻳﺎﻥ ﺑﻨﻴﺎﻥ ﺣﮑﻮﻣﺖ ﺭﻭﻣﺎﻥ ﺭﺍ ﮐﻪ ﺑﻪ‬ ‫ﺟﻬﺎﻧﮕﻴﺮﻯ ﻣﺸﻬﻮﺭ ﺑﻮﺩ ﺑﺎ ﺧﺎﮎ ﻳﮑﺴﺎﻥ ﻧﻤﻮﺩﻩ ﺯﻟﺰﻟﻪ ﺩﺭ ﺍﺭﮐﺎﻥ ﺟﻤﻴﻊ ﺣﮑﻮﻣﺖ ﻋﺎﻟﻢ ﺍﻧﺪﺍﺧﺖ ﻭ ﻧﻈﺮ‬ ‫ﺗﺼﺮﻑ ﺁﻭﺭﺩ‪ .‬ﻭ‬ ‫ﺑﻪ ﺗﺎﺭﻳﺦ ﺍﺑﻰ ﺍﻟﻔﺪﺍ ﮐﻪ ﺍﺯ ﺗﻮﺍﺭﻳﺦ ﻣﻌﺘﺒﺮﮤ ﻋﺮﺑﻰ ﺍﺳﺖ ﺍﻗﺎﻟﻴﻢ ﺳﺒﻌﮥ ﻋﺎﻟﻢ ﺭﺍ ﺩﺭ ﻗﺒﻀﮥ‬ ‫ّ‬

‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﻥ ﺗﺎﺭﻳﺦ ﻭ ﻏﻴﺮﻩ ﻣﺬﮐﻮﺭ ﮐﻪ ﺍﺯ ﻣﻠﻮﮎ ﭘﻴﺸﺪﺍﺩﻳﺎﻥ ﻓﺮﻳﺪﻭﻥ ﮐﻪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺑﻪ ﮐﻤﺎﻻﺕ‬ ‫ﺧﻠﻒ ﺑﻮﺩ ﺍﻗﺎﻟﻴﻢ ﺳﺒﻌﻪ‬ ‫ﮐﻠﻴﻪ ﻭ ﻓﺘﻮﺣﺎﺕ‬ ‫ﺫﺍﺗﻴﻪ ﻭ ﺣﮑﻢ ﻭ ﻣﻌﺎﺭﻑ ّ‬ ‫ﺳﻠﻒ ﻭ َ َ‬ ‫ﻣﺘﻌﺪﺩﮤ ﻣﺘﺘﺎﺑﻌﻪ ﻓﺮﻳﺪ ﻣﻠﻮﮎ َ َ‬ ‫ّ‬

‫ﺭﺍ ﻣﺎﺑﻴﻦ ﺍﻭﻻﺩ ﺛﻼﺛﮥ ﺧﻮﺩ ﺗﻘﺴﻴﻢ ﻓﺮﻣﻮﺩ‪ .‬ﺧﻼﺻﻪ ﺍﺯ ﻣﻔﺎﺩ ﺗﻮﺍﺭﻳﺦ ﻣﻠﻞ ﻣﺸﻬﻮﺭﻩ ﻣﺸﻬﻮﺩ ﻭ ﻣﺜﺒﻮﺗﺴﺖ ﮐﻪ‬ ‫ﻧﺨﺴﺘﻴﻦ ﺣﮑﻮﻣﺘﻰ ﮐﻪ ﺩﺭ ﻋﺎﻟﻢ ﺗﺄﺳﻴﺲ ﺷﺪﻩ ﻭ ﺍﻋﻈﻢ ﺳﻠﻄﻨﺘﻰ ﮐﻪ ﺑﻴﻦ ﻣﻠﻞ ﺗﺸﮑﻴﻞ ﮔﺸﺘﻪ ﺗﺨﺖ‬ ‫ﺣﮑﻤﺮﺍﻧﻰ ﻭ ﺩﻳﻬﻴﻢ ﺟﻬﺎﻧﺒﺎﻧﻰ ﺍﻳﺮﺍﻧﺴﺖ ‪«.‬‬

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‫ﻫﻤﭽﻨ ﻴﻦ ﺩﺭ ﻣﻮﺭﺩ ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﻭ ﻭﺿﻌﻴﺖ ﺟﻐﺮﺍﻓ ﻴﺎﻳﻰ ﺁﻥ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ » :‬ﻫﻤﭽﻮ ﮔﻤﺎﻥ ﻧﺮﻭﺩ ﮐﻪ‬ ‫ﺟﺒﻠﻰ ﻭ ﺍﺩﺭﺍﮎ ﻭ ﺷﻌﻮﺭ ﻓﻄﺮﻯ ﻭ ﻋﻘﻞ ﻭ ﻧﻬﻰ ﻭ ﺩﺍﻧﺶ‬ ‫ﺍﻫﺎﻟﻰ ﺍﻳﺮﺍﻥ ﺩﺭ ﺫﮐﺎء ﺧﻠﻘﻰ ﻭ ﻓﻄﺎﻧﺖ ﻭ ﺩﻫﺎء‬ ‫ّ‬

‫ﮐﻞ ﻗﺒﺎﺋﻞ ﻭ‬ ‫ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻃﺒﻴ ﻌﻰ ﺍﺯ ﻣﺎﺩﻭﻥ ﺩﻭﻥ ﻭ ﭘﺴﺖ ﺗﺮﻧﺪ ﺍﺳﺘﻐﻔﺮ ﺍﻪﻠﻟ ﺑﻠﮑﻪ ﺩﺭ ﻗﻮﺍﻯ ﻓﻄﺮﻳﻪ ﺳﺒﻘﺖ ﺑﺮ ّ‬ ‫ﻃﻮﺍﺋﻒ ﺩﺍﺷﺘﻪ ﻭ ﺩﺍﺭﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻤﻠﮑﺖ ﺍﻳﺮﺍﻥ ﺑﻪ ﺣﺴﺐ ﺍﻋﺘﺪﺍﻝ ﻭ ﻣﻮﺍﻗﻊ ﻃﺒﻴ ﻌﻴﻪ ﻭ ﻣﺤﺎﺳﻦ‬

‫ﻗﻮﮤ ﺍﻧﺒﺎﺗﻴﻪ ﻣﻨﺘﻬﻰ ﺩﺭﺟﮥ ﺗﺤﺴﻴﻦ ﺭﺍ ﺩﺍﺷﺘﻪ«‬ ‫ﺟﻐﺮﺍﻓ ﻴﺎ ﻭ ّ‬

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‫ﺷﺎﻳﺪ ﺑﺴﻴ ﺎﺭﻯ ﺍﺯ ﺍﻓﺮﺍﺩ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺫﻟﺖ ﻭ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ ﺍﻳﺮﺍﻥ ﺩﺭ ﺩﻭ ﻳﺴﺖ ﺳﺎﻝ ﮔﺬﺷﺘﻪ‬

‫ﺍﻣﻴﺪﻯ ﺑﻪ ﺁﻳﻨﺪﮤ ﺭﻭﺷﻨﻰ ﺑﺮﺍﻯ ﺍ ﻳﻦ ﻛﺸﻮﺭ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﻣﺎ‪ ،‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺁﻧﭽﻪ ﺫﻛﺮ ﺷﺪ‪ ،‬ﺁ ﻳﻨﺪﮤ ﺍﻳﺮﺍﻥ‬ ‫ﺍﺯ ﻧﻈﺮ ﺑﻬﺎﺋﻴ ﺎﻥ ﺑﺴﻴﺎﺭ ﺭﻭﺷﻦ ﻭ ﺩﺭﺧﺸﺎﻥ ﺍﺳﺖ ﻭ ﺗﻨﻬﺎ ﺍﻧﺪﻛﻰ ﻫﻤﺖ ﻭ ﻏﻴﺮﺕ ﻭ ﺳﻌﻰ ﻭ ﻛﻮﺷﺶ ﻻﺯﻡ‬ ‫ﺍﺳﺖ ﺗﺎ ﺍ ﻳﻦ ﻛﺸﻮﺭ ﺑﻪ ﻋﻈﻤﺖ ﺩﻳﺮ ﻳﻨﮥ ﺧﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺟﺎ ﻳﮕﺎﻫﻰ ﺍﻋﻈﻢ ﺍﺯ ﺁﻥ ﺩﺳﺖ ﻳﺎﺑﺪ‪ .‬ﺣﻀﺮﺕ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺭﺳﺎﻟﮥ ﻣﺪﻧﻴﻪ ﺑﻪ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﻭ ﺍﻭﻟ ﻴﺎﻯ ﺍﻣﻮﺭ ﻛﺸﻮﺭ ﺗﻮﺻﻴﻪ ﻓﺮﻣﻮﺩﻧﺪ ﻛﻪ »ﺍﺯ ﺗﻘﻠﻴﺪ ﻧﻔﻮﺱ‬ ‫ﻣﺘﻮﻫﻤﻪ ﺑﭙﺮﻫﻴﺰﻧﺪ‪ ،‬ﺗﻐﻴﻴﺮ ﻭ ﺗﺤﻮﻝ ﺍﺳﺎﺳﻰ ﺩﺭ ﻃﺮﺯ ﺗﻔﻜﺮ ﻭ ﺭﻓﺘﺎﺭ ﻓﺮﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ ﻻﺯﻡ ﺷﻤﺮﻧﺪ‪ ،‬ﺑﻪ‬ ‫ﻓﻜﺮ ﺑﺰﺭﮔﻮﺍﺭﻯ ﻭ ﻋﺰﺕ ﺧﻮﺩ ﺑﻴﻦ ﻣﻠﻞ ﻭ ﻃﻮﺍﻳﻒ ﻋﺎﻟﻢ ﺑﺎﺷﻨﺪ ﻭ ﺑﺎ ﻭﺟﺪﺍﻧ ﻰ ﺁﮔﺎﻩ ﻭ ﺗﻤﺴﻚ ﺑﻪ ﺧﺸﻴﻪ ﺍﻪﻠﻟ‬ ‫ﺩﺳﺖ ﺑﻪ ﺩﺳﺖ ﻫﻢ ﺩﺍﺩﻩ ﺍﺣﺘﻴ ﺎﺟﺎﺕ ﻣﻤﻠﻜﺖ ﺭﺍ ﺩﺭﻳﺎﺑﻨﺪ ﻭ ﻣﻨﺎﻓﻊ ﺷﺨﺼﻰ ﺭﺍ ﻓﺪﺍﻯ ﻣﺼﺎﻟﺢ ﻋﺎﻣﻪ‬ ‫ﻧﻤﺎﻳﻨﺪ ‪ » «.‬ﺣﻀﺮﺗﺶ ﺑﻪ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﺁﻥ ﺭﺳﺎﻟﮥ ﻣﺒﺎﺭﻛﻪ ﺗﻮﺻﻴﻪ ﻓﺮﻣﻮﺩ ﻛﻪ ﺩﺭ ﺑﺮﺭﺳﻰ ﻣﺴﺄﻟﮥ ﺗﺠﺪﺩ ﻧﺎﻇﺮ‬ ‫ﺑﻪ ﺑﺎﻃﻦ ﺍﻣﻮﺭ ﺑﺎﺷﻨﺪ‪ .‬ﺟﻮﻫﺮ ﻛﻼﻡ ﻣﺒﺎﺭﻙ ﺁﻧﻜﻪ ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﭘ ﻴﺸﺮﻓﺖ ﺗﻤﺪﻥ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻃﻰ ﻗﺮﻭﻥ ﻭ‬ ‫ﻣﻘﻠﺒﮥ ﻋﻘﻞ ﻭ ﺩﺍﻧﺶ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ‪«.‬‬ ‫ﺍﻋﺼﺎﺭ ﻗﻮ ﺍﻯ ﻓﻌﺎﻟﮥ ّ‬

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‫ﺑﻪ ﺍﻳﻦ ﺗﺮﺗ ﻴﺐ ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻴ ﺎﻥ ﺁﺑﺎﺩﺍﻧﻰ ﺍﻳﺮﺍﻥ ﺑﻴﺶ ﺍﺯ ﻫﺮﭼﻴﺰ ﺩﺭ ﮔﺮﻭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﺮﺍﻧ ﻴ ﺎﻥ‬

‫ﺍﻭﻻ ﺩﺳﺖ ﺍﺯ ﺗﻘﻠ ﻴﺪ‪ ،‬ﭼﻪ ﺗﻘﻠﻴﺪ ﺍﺯ ﻏﺮﺑﻴﺎﻥ ﺑﺎﺷﺪ‪ ،‬ﭼﻪ ﺗﻘﻠﻴﺪ ﺍﺯ ﻋﻠﻤﺎﻯ ﺩ ﻳﻨ ﻰ‪ ،‬ﺑﺮﺩﺍﺭﻧﺪ ﻭ ﺍﺯ ﻋﻘﻞ ﺧﻮﺩ‬ ‫ً‬

‫ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ؛ ﺩﻭﻡ ﺩﺭ ﺭﺍﻩ ﺧﻴﺮ ﻋﻤﻮﻡ ﺍﺯ ﻣﻨﺎﻓﻊ ﺷﺨﺼﻰ ﺧﻮﺩ ﺻﺮﻓﻨﻈﺮ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺮﺍﻯ ﺳﺎﺯﻧﺪﮔ ﻰ‬


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‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬

‫ﻣﻤﻠﻜﺖ ﺑﺎ ﻫﻢ ﻣﺘﺤﺪ ﺷﻮﻧﺪ؛ ﺳﻮﻡ ﺍﻳﻨﻜﻪ ﺑﻪ ﺟﺎﻯ ﺗﻮﺟﻪ ﺑﻪ ﺍﻣﻮﺭ ﻇﺎﻫﺮﻯ ﻭ ﺑﻰ ﺍﻫﻤﻴﺖ ﻏﺮﺏ ﺑﻪ ﺁﻧﭽﻪ‬ ‫ﺍﺻﻞ ﻭ ﺍﺳﺎﺱ ﺗﻤﺪﻥ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﻋﻠﻢ‪ ،‬ﺭﻭﻯ ﺁﻭﺭﻧﺪ‪.‬‬ ‫ﺑﻬﺎﺋ ﻴﺎﻥ ﺑﺮ ﺍ ﻳﻦ ﺑﺎﻭﺭﻧﺪ ﻛﻪ ﺍﻳﺮﺍﻧﻴ ﺎﻥ ﺍ ﻳﻦ ﮔﺎﻡ ﻣﻬﻢ ﺭﺍ ﺑﺮﺧﻮﺍﻫﻨﺪﺩﺍﺷﺖ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺁﺛﺎﺭ ﻣﻘﺪﺳﮥ‬ ‫ﺑﻬﺎﺋ ﻰ ﺑﺸﺎﺭﺍﺕ ﻓﺮﺍﻭﺍﻧﻰ ﺩﺭﺑﺎﺭﮤ ﺁ ﻳﻨﺪﮤ ﺍﻳﺮﺍﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺍﻳﻦ ﮔﻔﺘﺎﺭ ﺭﺍ ﺑﺎ ﺫﻛﺮ ﭼﻨﺪ ﺑ ﻴﺎﻥ ﺍﺯ ﺣﻀﺮﺕ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﻪ ﭘﺎ ﻳﺎﻥ ﻣ ﻰ ﺑﺮﻳﻢ‪:‬‬ ‫ﻋﻨﻘﺮﻳﺐ ﻣﻼﺣﻈﻪ ﺧﻮﺍﻫﺪ ﺷﺪ ﮐﻪ ﺩﻭﻟﺖ ﻭﻃﻨﻰ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺟﻤﻴﻊ ﺑﺴ ﻴ ﻂ‬

‫ﺍﻥ ﻓﻰ ﺫﻟﮏ‬ ‫ﻟﻠﻨﺎﻇﺮ ﻳﻦ‬ ‫ﺯﻣ ﻴﻦ ﻣﺤﺘﺮﻡ ﺗﺮ ﻳﻦ ﺣﮑﻮﻣﺎﺕ ﺧﻮﺍﻫﺪ ﮔﺸﺖ‪ّ ِ .‬‬ ‫ً‬ ‫ﻋﺒﺮﻩ ّ‬ ‫ﻟﻔﻀﻞ َﻋﻈﻴﻢ ‪.‬‬ ‫ﺍﻥ ﻫﺬﺍ َ َ ٌ‬ ‫ﻣﻌﻤﻮﺭﺗﺮ ﻳﻦ ﺑﻘﺎﻉ ﻋﺎﻟﻢ ﺧﻮﺍﻫﺪ ﺷﺪ ِ ّ‬

‫ﻭ ﺍﻳﺮﺍﻥ‬

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‫ﺑﻬﺎءﺍﻪﻠﻟ ﺍﻳﺮﺍﻥ ﺭﺍ ﺭﻭﺷﻦ ﻧﻤﻮﺩﻩ ﻭ ﺩﺭ ﺍﻧﻈﺎﺭ ﻋﻤﻮﻣﻰ ﻋﺎﻟﻢ ﻣﺤﺘﺮﻡ ﻧﻤﺎﻳﺪ ﻭ ﺍﻳﺮﺍﻥ ﭼﻨﺎﻥ‬

‫ﺗﺮﻗﻰ ﻧﻤﺎﻳﺪ ﮐﻪ ﻣﺤﺴﻮﺩ ﻭ ﻣﻐﺒﻮﻁ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﮔﺮﺩﺩ‪.‬‬ ‫ّ‬

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‫ﺍﻳﺮﺍﻥ ﻣﺮﻛﺰ ﺍﻧﻮﺍﺭ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺧﺎﻙ ﺗﺎﺑﻨﺎﻙ ﺷﻮﺩ ﻭ ﺍﻳﻦ ﻛﺸﻮﺭ ﻣﻨﻮﺭ ﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﺑﻰ ﻧﺎ ﻡ‬

‫ﻭ ﻧﺸﺎﻥ ﺷﻬﻴﺮ ﺁﻓﺎﻕ ﺷﻮﺩ ﻭ ﺍ ﻳﻦ ﻣﺤﺮﻭﻡ ﻣﺤﺮﻡ ﺁﺭﺯﻭ ﻭ ﺁﻣﺎﻝ ﻭ ﺍﻳﻦ ﺑﻰ ﺑﻬﺮﻩ ﻭ ﻧﺼﻴﺐ ﻓ ﻴﺾ‬ ‫ﻣﻮﻓﻮﺭ ﻳﺎﺑﺪ ﻭ ﺍﻣﺘﻴ ﺎﺯ ﺟﻮﻳﺪ ﻭ ﺳﺮﻓﺮﺍﺯ ﮔﺮﺩﺩ‪.‬‬

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‫ﺍﻓﻖ ﺍﻳﺮﺍﻥ ﺍﺯ ﭘﺮﺗﻮ ﻣﻪ ﺁﺳﻤﺎﻥ ﺭﻭﺷﻦ ﻭ ﻣﻨﻴﺮ ﮔﺮﺩﺩ‪ .‬ﻋﻨﻘﺮﻳﺐ ﺁﻓﺘﺎﺏ ﻋﺎﻟﻢ ﺑﺎﻻ ﭼﻨﺎﻥ‬ ‫ﺑﺪﺭﺧﺸﺪ ﻛﻪ ﺁﻥ ﺍﻗﻠﻴﻢ ﺍﻭﺝ ﺍﺛﻴﺮ ﮔﺮﺩﺩ ﻭ ﺑﻪ ﺟﻤﻴﻊ ﺟﻬﺎﻥ ﭘﺮﺗﻮ ﺍﻧﺪﺍﺯﺩ ﻭ ﻋﺰﺕ ﺍﺑﺪﻳﮥ ﭘﻴﺸﻴ ﻨﻴ ﺎﻥ‬ ‫ﺩﻭﺑﺎﺭﻩ ﭼﻨﺎﻥ ﻇﻬﻮﺭ ﻧﻤﺎﻳﺪ ﻛﻪ ﺩﻳﺪﻩ ﻫﺎ ﺧﻴﺮﻩ ﻭﺣﻴﺮﺍﻥ ﮔﺮﺩﺩ‪.‬‬

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‫ﻭﺩﺭﻣﻨﺎﺟﺎﺗﻰ ﭼﻨﻴﻦ ﺩﻋﺎ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ﺑﻪ ﻧﺎﻡ ﻳﺰﺩﺍﻥ ﻣﻬﺮﺑﺎﻥ‪ .‬ﭘﺎﻙ ﻳ ﺰﺩﺍﻧﺎ‪ ،‬ﺧﺎﻙ ﺍﻳﺮﺍﻥ ﺭﺍ ﺍﺯ ﺁﻏﺎﺯ ﻣﺸﻜﺒﻴﺰ ﻓﺮﻣﻮﺩﻯ ﻭﺷﻮﺭ‬ ‫ﺍﻧﮕﻴﺰ ﻭ ﺩﺍﻧﺶ ﺧ ﻴﺰ ﻭ ﮔﻮﻩ ﺭﺭﻳ ﺰ؛ ﺍﺯﺧﺎﻭﺭﺵ ﻫﻤﻮﺍﺭﻩ ﺧﻮﺭﺷﻴﺪﺕ ﻧﻮﺭﺍﻓﺸﺎﻥ‪ ،‬ﻭﺩﺭﺑﺎﺧﺘﺮﺵ‪ ،‬ﻣﺎﻩ‬ ‫ﺗﺎﺑﺎﻥ ﻧﻤﺎﻳ ﺎﻥ؛ ﻛﺸﻮﺭﺵ ﻣﻬﺮﭘﺮﻭﺭ ﻭ ﺩﺷﺖ ﺑﻬﺸﺖ ﺁﺳﺎ ﻳﺶ ﭘﺮﮔﻞ ﻭﮔﻴ ﺎﻩ ﺟﺎﻧﭙﺮﻭﺭ ﻭﻛﻬﺴﺎﺭﺵ‬ ‫ِ‬ ‫ﺭﺷﻚ ﺑﺎﻍ ِ ﺑﻬﺸﺖ؛ ﻫﻮﺷﺶ ﭘﻴﻐﺎﻡ ﺳﺮﻭﺵ‪ ،‬ﻭﺟﻮﺷﺶ ﭼﻮﻥ‬ ‫ﭘﺮﺍﺯﻣﻴﻮﮤﺗﺎﺯﻩ ﻭﺗﺮ‪ ،‬ﻭﭼﻤﻨﺰﺍﺭﺵ‬ ‫ﺩﺭﻳﺎﻯ ﮊﺭﻑ ﭘﺮﺧﺮﻭﺵ ‪.‬ﺭﻭﺯﮔﺎﺭﻯ ﺑﻮﺩﻛﻪ ﺁﺗﺶ ﺩﺍﻧﺸﺶ ﺧﺎﻣﻮﺵ ﺷﺪ ﻭ ﺍﺧﺘﺮ ﺑﺰﺭﮔﻮﺍﺭ ﻳﺶ ﭘﻨﻬﺎﻥ‬ ‫ﺩﺭﺯﻳ ﺮﺭﻭﭘﻮﺵ؛ ﺑﺎﺩﺑﻬﺎﺭﺵ ﺧﺰﺍﻥ ﺷﺪﻭﮔﻠﺰﺍﺭﺩﻟﺮﺑﺎﻳ ﺶ ﺧﺎﺭﺯﺍﺭ؛ﭼﺸﻤﮥﺷﻴﺮﻳﻨﺶ ﺷﻮﺭﮔﺸﺖ‬ ‫ﻭﺑﺰﺭﮔﺎﻥ ﻧﺎﺯﻧ ﻴﻨﺶ ﺁﻭﺍﺭﻩ ﻭﺩﺭﺑﻪ ﺩﺭ ِﻫﺮﻛﺸﻮﺭﺩﻭﺭ؛ ﭘﺮﺗﻮﺵ ﺗﺎﺭﻳ ﻚ ﺷﺪﻭﺭﻭﺩﺵ ﺁﺏ ﺑﺎﺭﻳ ﻚ؛‬ ‫ﺗﺎﺁﻧﻜﻪ ﺩﺭ ﻳﺎﻯ ﺑﺨﺸﺸﺖ ﺑﻪ ﺟﻮﺵ ﺁﻣﺪ ﻭ ﺁﻓﺘﺎﺏ ﺩﻫﺶ ﺩﺭﺩﻣﻴ ﺪ؛ ﺑﻬﺎﺭ ﺗﺎﺯﻩ ﺭﺳﻴ ﺪ ﻭ ﺑﺎﺩ‬ ‫ﺟﺎﻧﭙﺮﻭﺭ ﻭﺯﻳ ﺪ ﻭﺍﺑﺮ ﺑﻬﻤﻦ ﺑﺎﺭﻳﺪ‪ ،‬ﭘﺮﺗﻮ ﺁﻥ ﻣﻬﺮ ِﻣﻬﺮﭘﺮﻭﺭ ﺗﺎﺑﻴ ﺪ‪،‬ﻛﺸﻮﺭ ﺑﺠﻨﺒﻴ ﺪ ﻭ ﺧﺎﻛﺪﺍﻥ ﮔﻠﺴﺘﺎﻥ‬ ‫ﺷﺪ ﻭ ﺧﺎﻙ ﺳﻴﺎﻩ ﺭﺷﻚ ﺑﻮﺳﺘﺎﻥ ﮔﺸﺖ؛ ﺟﻬﺎﻥ ﺟﻬﺎﻧﻰ ﺗﺎﺯﻩ ﺷﺪ ﻭ ﺁﻭﺍﺯﻩ ﺑﻠﻨﺪﮔﺸﺖ؛ ﺩﺷﺖ‬


‫ﺍﻳﺮﺍﻥ ﺩﺭ ﻧﻈﺮ ﺑﻬﺎﺋﻴﺎﻥ‬

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‫ﻭﻛﻬﺴﺎﺭ ﺳﺒﺰ ﻭ ﺧﺮﻡ ﺷﺪ ﻭ ﻣﺮﻏﺎﻥ ﭼﻤﻦ ﺑﻪ ﺗﺮﺍﻧﻪ ﻭﺁﻫﻨﮓ ﻫﻤﺪﻡ ﺷﺪﻧﺪ‪ .‬ﻫﻨﮕﺎﻡ ﺷﺎﺩﻣﺎﻧﻰ‬ ‫ﺍﺳﺖ‪ ،‬ﭘﻴﻐﺎﻡ ﺁﺳﻤﺎﻧﻰ ﺍﺳﺖ‪ ،‬ﺑﻨﮕﺎﻩ ﺟﺎﻭﺩﺍﻧﻰ ﺍﺳﺖ‪ ،‬ﺑﻴ ﺪﺍﺭﺷﻮ‪ ،‬ﺑﻴ ﺪﺍﺭﺷﻮ ‪.‬‬ ‫ﺍﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺰﺭﮔﻮﺍﺭ‪ ،‬ﺣﺎﻝ‪ ،‬ﺍﻧﺠﻤﻨﻰ ﻓﺮﺍﻫﻢ ﺷﺪﻩ ﻭﮔﺮﻭﻫﻰ ﻫﻤﺪﺍﺳﺘﺎﻥ ﮔﺸﺘﻪ ﻛﻪ ﺑﻪ ﺟﺎﻥ‬ ‫ﺑﻜﻮﺷﻨﺪ ﺗﺎ ﺍﺯ ﺁﻥ ﺑﺎﺭﺍﻥ ﺑﺨﺸﺸﺖ ﺑﻬﺮﻩ ﺍﻯ ﺑﻪ ﻳﺎﺭﺍﻥ ﺩﻫﻨﺪ ﻭ ﻛﻮﺩﻛﺎﻥ ﺧﻮﺩﺭﺍﺑﻪ ﻧﻴﺮﻭﻯ ﭘﺮﻭﺭﺷﺖ ﺩﺭ‬

‫ِ‬ ‫ﺭﺷﻚ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻧﻤﺎﻳﻨﺪ؛ ﺁﺋﻴﻦ ﺁﺳﻤﺎﻧﻰ ﺑﻴﺎﻣﻮﺯﻧﺪ ﻭ ﺑﺨﺸﺶ ﻳﺰﺩﺍﻧﻰ ﺁﺷﻜﺎﺭ‬ ‫ﻫﻮﺵ ﭘﺮﻭﺭﺩﻩ‪،‬‬ ‫ﺁﻏﻮﺵ‬ ‫ْ‬

‫ﻛﻨﻨﺪ‪ .‬ﭘﺲ ﺍﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﻣﻬﺮﺑﺎﻥ‪ ،‬ﺗﻮﭘﺸﺖ ﻭﭘﻨﺎﻩ ﺑﺎﺵ ﻭﻧﻴﺮﻭﻯ ﺑﺎﺯﻭﺑﺨﺶ‪ ،‬ﺗﺎﺑﻪ ﺁﺭﺯﻭﻯ ﺧﻮﻳﺶ ﺭﺳﻨﺪ‬

‫ﻭﺍﺯ ﻛﻢ ﻭ ﺑﻴﺶ ﺩﺭﮔﺬﺭﻧﺪ ﻭ ﺁﻥ ﻣﺮﺯﻭﺑﻮﻡ ﺭﺍ ﭼﻮﻥ ﻧﻤﻮﻧﮥ ﺟﻬﺎﻥ ﺑﺎﻻ ﺑﻨﻤﺎﻳﻨﺪ‪.‬‬

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‫ﻳﺎﺩﺩﺍﺷﺘﻬﺎ‬

‫ﮐﻨﺪﺍﺯﻫﺮﺷﮑﻮﻫﻰ ﺑﺮﺗﺮﺍﺳﺖ‪ .‬ﺩﺭﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﺑﻪ ﺍﺳﻢ‬ ‫‪ 1‬ﺁﺛﺎﺭﻗﻠﻢ ﺍﻋﻠﻲ ﺝ‪ ،٦‬ﺹ ‪٢٦٤‬‬ ‫‪ 2‬ﭘﻴﺎﻡ ﻣﻠﻜﻮﺕ‪ ،‬ﺹ ‪١٧٦‬‬ ‫‪ 3‬ﻣﺠﻤﻮﻋﮥﺍﻟﻮﺍﺡ ﺑﻌﺪﺍﺯﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺹ‪٧٣‬‬ ‫‪ 4‬ﻓﺮﺍﺳﻮﻯ ﺍﺧﺘﻼﻑ ﻣﺬﺍﻫﺐ‪ ،‬ﺹ‪١٠٥‬‬ ‫‪ 5‬ﺍﻣﺮﻭﺧﻠﻖ ﺝ‪ ،٤‬ﺹ‪٤٦١‬‬ ‫‪ 6‬ﻫﻤﺎﻥ‪ ،‬ﺹ ‪٤٣٨‬‬ ‫‪ 7‬ﻣﻜﺎﺗﻴﺐ ﺝ‪ ،٤‬ﺹ ‪٣٧‬‬ ‫‪ 8‬ﻇﻬﻮﺭﻋﺪﻝ ﺍﻟﻬﻲ‪ ،‬ﺹ ‪٥٨‬‬ ‫‪ 9‬ﺍﻣﺮﻭﺧﻠﻖ ﺝ‪ ،٤‬ﺹ ‪٤٠٦‬‬ ‫‪ 10‬ﭘﻴﺎﻡ ﻣﻠﻜﻮﺕ‪ ،‬ﺹ ‪١٩٥ -١٩٦‬‬ ‫‪ 11‬ﭘﻴﺎﻡ ﻣﻠﻜﻮﺕ‪ ،‬ﺹ ‪١٧٨ -١٧٩‬‬ ‫‪ 12‬ﻫﻤﺎﻥ‪ ،‬ﺹ ‪١٨١-١٨٢‬‬ ‫‪ 13‬ﺟﺰﻭﻩ ء ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻲ‪ ،‬ﻳﻚ ﺁﺋﻴﻦ ﺟﻬﺎﻧﻲ‬ ‫‪ 14‬ﻣﻨﺘﺨﺒﺎﺕ ﺁﻳﺎﺕ ﺣﻀﺮﺕ ﻧﻘﻄﻪ ﺍﻭﻟﻲ‪ ،‬ﺻﺺ ‪-٨٥‬‬ ‫‪٨٤‬‬ ‫‪ 15‬ﻫﻤﺎﻥ‪ ،‬ﺹ ‪٨٦‬‬ ‫‪ 16‬ﻋﻘﺎﻳﺪﺑﻌﻀﻲ ﺍﺯﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺟﻬﺎﻥ ﺩﺭﺑﺎﺭﮤ ﺩﻳﺎﻧﺖ‬ ‫ﺑﻬﺎﺋﻲ‪ ،‬ﺹ ‪١٩٩‬‬ ‫‪ 17‬ﺭﮒ ﺗﺎﮒ ﺝ‪ ،١‬ﺹ ‪١٨٦‬‬ ‫‪ 18‬ﻣﺠﻠﻪ ء ﺁﻫﻨﮓ ﺑﺪﻳﻊ‪ ،‬ﺳﺎﻝ ﺷﺸﻢ‪ ،‬ﺹ ‪٢٤٦‬‬ ‫‪ 19‬ﻣﺘﻨﺨﺒﺎﺕ ﺁﻳﺎﺕ ﺣﻀﺮﺕ ﺍﻋﻠﻰ‪ ،‬ﺹ ‪٧٣‬‬ ‫‪ 20‬ﺳﻠﻄﺎﻥ ﺭﺳﻞ‪ ،‬ﺣﻀﺮﺕ ﺍﻋﻠﻰ‪ ،‬ﺹ ‪٦٩‬‬ ‫‪ 21‬ﻣﻨﺘﺨﺒﺎﺕ ﺁﻳﺎﺕ ﺣﻀﺮﺕ ﺍﻋﻠﻰ‪ ،‬ﺹ‪ .١١٤‬ﻳﻌﻨﻰ ﺑﻪ‬ ‫ﺭﺍﺳﺘﻰ ﮐﻪ ﺟﻼﻝ ﻭﺷﮑﻮﻩ ﮐﺴﻰ ﮐﻪ ﺧﺪﺍﻭﻧﺪﺍﻭﺭﺍﻇﺎﻫﺮﻣﻰ‬

‫ﺑﻬﺎء ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫‪ 22‬ﻗﺮﻥ ﺑﺪﻳﻊ‪ ،‬ﺹ ‪ .٩٠‬ﻳﻌﻨﻰ ﺩﺭﺳﺎﻝ ‪ ٩‬ﺷﻤﺎﺑﻪ ﻫﻤﮥ‬ ‫ﺧﻮﺑﻰ ﻫﺎﻣﻰ ﺭﺳﻴﺪ‪.‬‬ ‫‪ 23‬ﻗﺮﻥ ﺑﺪﻳﻊ‪ ،‬ﺹ ‪ .٩٠‬ﻳﻌﻨﻰ ﺻﺒﺮﮐﻦ ﺗﺎ‪ ٩‬ﺳﺎﻝ ﺍﺯﺑﻴﺎﻥ‬ ‫ﺑﮕﺬﺭﺩﻭﺁﻧﮕﺎﻩ ﺑﮕﻮﻣﺒﺎﺭﮎ ﺍﺳﺖ ﺧﺪﺍﻭﻧﺪﻯ ﮐﻪ ﺑﻬﺘﺮﻳﻦ‬ ‫ﺁﻓﺮﻳﻨﻨﺪﮔﺎﻥ ﺍﺳﺖ‪.‬‬ ‫‪ 24‬ﺍﺩﻋﻴﮥﺣﻀﺮﺕ ﻣﺤﺒﻮﺏ‪ ،‬ﺹ ‪٣٩٣‬‬ ‫‪ 25‬ﻣﺠﻤﻮﻋﮥﺍﺷﺮﺍﻗﺎﺕ‪ ،‬ﺹ‪١٣٣-١٣٤‬‬ ‫‪ 26‬ﻣﮑﺘﻮﺏ ﻣﻮﺭﺥ‪ ٨‬ﺩﺳﺎﻣﺒﺮ‪١٩٦٧‬‬ ‫‪ 27‬ﻋﻘﺎﻳﺪﺑﻌﻀﻰ ﺍﺯﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺟﻬﺎﻥ ﺩﺭﺑﺎﺭﮤ ﺩﻳﺎﻧﺖ‬ ‫ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪٥‬‬ ‫‪ 28‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪١٣٣‬‬ ‫‪ 29‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪١٧٦‬‬ ‫‪ 30‬ﺳﺎﻳﺖ ﻧﻴﻮﻧﮕﺎﻩ‪ ،‬ﻣﻘﺎﻟﮥﮔﺮﺍﻳﺶ ﺗﻮﻟﺴﺘﻮﻯ ﺑﻪ ﺁﺋﻴﻦ‬ ‫ﺑﻬﺎﺋﻰ‪ ،‬ﺑﻪ ﻧﻘﻞ ﺍﺯﮐﺘﺎﺏ ﻟﺌﻮﺗﻮﻟﺴﺘﻮﻯ ﻭﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‪ ،‬ﺍﺛﺮ‬ ‫ﻝ‪ .‬ﺍﺳﺘﻨﺪﺍﺭﺩﻭ‬ ‫‪ 31‬ﻋﻘﺎﻳﺪﺑﻌﻀﻰ ﺍﺯ‪...‬ﺹ ‪١٦٨‬‬ ‫‪ 32‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪١٣٠‬‬ ‫‪ 33‬ﭘﻴﺎﻡ ‪٢٢‬ﻧﻮﺍﻣﺒﺮ‪ ٢٠٠٣‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫‪ 34‬ﮐﺘﺎﺏ ﺧﻂ ﺳﻮﻡ‪ ،‬ﺹ‪٣٨٠‬ﺑﻪ ﺑﻌﺪ‬ ‫‪ 35‬ﭘﻴﺎﻡ ﺑﻬﺎﺋﻰ ﺷﻤﺎﺭﮤ ‪ ،٢٥٢‬ﺹ‪٤١‬‬ ‫‪http://www.adherents.com 36‬‬


‫ﻳﺎﺩﺩﺍﺷﺘﻬﺎ‬

‫‪٩٢‬‬ ‫‪ 37‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﭘﺎﭖ‪ ،‬ﻳﻌﻨﻰ ﺍﮔﺮﻧﻮﺭﺭﺍﺩﺭﺧﺸﮑﻰ ﭘﻨﻬﺎﻥ‬

‫‪ 61‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪١٢‬‬

‫ﮐﻨﻨﺪﺳﺮﺍﺯﺩﺭﻳﺎﺑﺮﻣﻰ ﺁﻭﺭﺩﻭﻣﻰ ﮔﻮﻳﺪﻣﻦ ﺯﻧﺪﮔﻰ ﺑﺨﺶ‬

‫‪ 62‬ﻣﮑﺎﺗﻴﺐ ﺝ‪ ،٤‬ﺹ‪١٥٣‬‬

‫ﻋﺎﻟﻤﻴﺎﻥ ﻫﺴﺘﻢ‪.‬‬

‫‪ 63‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ ،‬ﺹ‪١٢٦‬‬

‫‪ 38‬ﻗﺮﺁﻥ ﻣﺠﻴﺪ‪ ،‬ﺳﻮﺭﮤ ‪ ،٩‬ﺁﻳﮥ‪ .٣٢‬ﻳﻌﻨﻰ ﻣﻰ‬

‫‪ 64‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ ،‬ﺹ‪٢٣٥‬‬

‫ﺧﻮﺍﻫﻨﺪﻧﻮﺭﺍﻟﻬﻰ ﺭﺍﺑﺎﺩﻫﺎﻥ ﺧﻮﺩﺧﺎﻣﻮﺵ ﮐﻨﻨﺪﻭﺧﺪﺍﺍﺑﺎﻣﻰ‬

‫‪ 65‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪٣١‬‬

‫ﮐﻨﺪﻣﮕﺮﺁﻧﮑﻪ ﻧﻮﺭﺵ ﺭﺍﺗﻤﺎﻡ ﻧﻤﺎﻳﺪ؛ ﺍﮔﺮﭼﻪ ﮐﺎﻓﺮﺍﻥ‬

‫‪ 66‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪٢٣٤‬‬

‫ﮐﺮﺍﻫﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪.‬‬

‫‪ 67‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ ،‬ﺻﺺ‪٤٥-٤٧‬‬

‫‪ 39‬ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﺝ‪ ،١‬ﺹ‪١٨٩‬‬

‫‪ 68‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪٢٦٨‬‬

‫‪ 40‬ﻣﻔﻬﻮﻡ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻯ‪ ،‬ﻭﻳﻠﻴﺎﻡ ﻫﺎﭼﺮ‪ ،‬ﺑﻪ ﻧﻘﻞ‬

‫‪ 69‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ ،‬ﺹ‪٢٥٦‬‬

‫ﺍﺯﺍﻧﺘﺸﺎﺭﺍﺕ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻴﺎﻥ ﮐﺎﻧﺎﺩﺍ‬

‫‪ 70‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪٢٧١‬‬

‫‪ 41‬ﻣﻔﺎﻭﺿﺎﺕ‪ ،‬ﺹ‪١٦٧‬‬

‫‪ 71‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪٢٧١‬‬

‫‪ 42‬ﻣﻨﺘﺨﺒﺎﺕ ﺁﺛﺎﺭﺧﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺷﻤﺎﺭﮤ‪٢٩‬‬

‫‪ 72‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﺭﺍﺍﺯﺟﻤﻠﻪ ﻧﺸﺎﻧﻪ ﻫﺎﻯ‬

‫‪ 43‬ﻫﻤﺎﻥ‪ ،‬ﺷﻤﺎﺭﮤ‪٢١‬‬

‫ﺑﻠﻮﻍ ﻋﺎﻟﻢ ﻗﻠﻤﺪﺍﺩﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ‪.‬‬

‫‪ 44‬ﻣﻔﺎﻭﺿﺎﺕ‪ ،‬ﺹ‪٦‬‬

‫‪ 73‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ ،‬ﺻﺺ‪٣٤-٣٥‬‬

‫‪ 45‬ﺍﻳﻘﺎﻥ‪ ،‬ﺹ‪١٦٢‬‬

‫‪ 74‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪١٢٥ -١٢٦‬‬

‫‪ 46‬ﺳﻮﺭﮤﺑﻘﺮﻩ‪ ،‬ﺁﻳﮥ‪ .١٣٦‬ﻳﻌﻨﻰ ﻫﻴﭻ ﻓﺮﻗﻰ ﺑﻴﻦ ﺁﻧﻬﺎﻧﻤﻰ‬

‫‪ 75‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ ،‬ﺹ‪١٣٩‬‬

‫ﮔﺬﺍﺭﻳﻢ‪.‬‬

‫‪ 76‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪٣٠‬‬

‫‪ 47‬ﻣﻨﺘﺨﺒﺎﺕ ﺁﺛﺎﺭﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺷﻤﺎﺭﮤ‪١١٧‬‬

‫‪ 77‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪٩٠‬‬

‫‪ 48‬ﺧﻄﺎﺑﺎﺕ ﺝ‪ ،٢‬ﺹ‪١٧٠‬‬

‫‪ 78‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ ،‬ﺹ‪١٢٦‬‬

‫‪ 49‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ‪ ،‬ﺹ‪٧‬‬

‫‪ 79‬ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺝ‪ ،١‬ﺹ‪٢٥٠‬‬

‫‪ 50‬ﺳﻮﺭﮤ‪ ،٦٧‬ﺁﻳﮥ ‪ ،٣‬ﻳﻌﻨﻰ ﺩﺭﺁﻓﺮﻳﻨﺶ ﺍﻟﻬﻰ ﺗﻔﺎﻭﺗﻰ‬

‫‪ 80‬ﻣﺎﺋﺪﮤﺁﺳﻤﺎﻧﻰ ﺝ‪ ،٥‬ﺹ‪١٧‬‬

‫ﻧﻤﻰ ﺑﻴﻨﻰ‪.‬‬

‫‪ 81‬ﻣﻔﺎﻭﺿﺎﺕ‪ ،‬ﺹ‪٢٢٩‬‬

‫‪ 51‬ﻣﻨﺘﺨﺒﺎﺕ ﺁﺛﺎﺭﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺷﻤﺎﺭﮤ‪٢٧‬‬

‫‪ 82‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪٢٢٧‬‬

‫‪ 52‬ﺍﻧﻮﺍﺭﻫﺪﺍﻳﺖ‪ ،‬ﺷﻤﺎﺭﮤ‪٢٤٧‬‬

‫‪ 83‬ﺑﺮﺍﻯ ﺍﻃﻼﻉ ﺑﻴﺸﺘﺮﺩﺭﺑﺎﺭﮤﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑﻪ ﻓﺼﻞ ﻫﻔﺘﻢ‬

‫‪ 53‬ﻣﮑﺎﺗﻴﺐ ﺝ‪ ،٣‬ﺹ‪١١٩‬‬

‫ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﺋﻴﺪ‪.‬‬

‫‪ 54‬ﻣﻨﺘﺨﺒﺎﺕ ﺁﺛﺎﺭﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺷﻤﺎﺭﮤ‪١٣١‬‬

‫‪ 84‬ﺑﺮﺍﻯ ﮐﺴﺐ ﺍﻃﻼﻋﺎﺕ ﺑﻴﺸﺘﺮﺑﻪ ﺑﻴﺎﻧﻴﮥ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ‬

‫‪ 55‬ﻫﻤﺎﻥ‪ ،‬ﺷﻤﺎﺭﮤ‪٤٣‬‬

‫ﺑﻬﺎﺋﻰ ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﺭﻓﺎﻩ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﺋﻴﺪ‪.‬‬

‫‪ 56‬ﻣﻨﺘﺨﺒﺎﺕ ﺁﺛﺎﺭﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺷﻤﺎﺭﮤ‪١٢٠‬‬

‫‪ 85‬ﺑﻴﺎﻧﻴﮥﺟﺎﻣﻌﮥﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﻬﺎﺋﻰ ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﺁﺯﺍﺩﻯ‬

‫‪ 57‬ﻣﻨﺘﺨﺒﺎﺕ ﺁﺛﺎﺭﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺷﻤﺎﺭﮤ‪١٣٢‬‬

‫ﺩﻳﻦ ﻭﻋﻘﻴﺪﻩ‬

‫‪ 58‬ﻣﮑﺎﺗﻴﺐ ﻋﺒﺪﺍﻟﺒﻬﺎءﺝ‪ ،٣‬ﺹ‪٣٧٦‬‬

‫‪ 86‬ﻣﻘﺎﻟﮥﺷﺨﺼﻰ ﺳﻴﺎﺡ‪ ،‬ﺹ‪٩٨‬‬

‫‪ 59‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ ،‬ﺹ‪٤٥‬‬

‫‪ 87‬ﻣﻘﺎﻟﮥﺷﺨﺼﻰ ﺳﻴﺎﺡ‪ ،‬ﺹ‪٦١‬‬

‫‪ 60‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ ،‬ﺹ‪٤٥‬‬

‫‪ 88‬ﻣﺎﺋﺪﮤﺁﺳﻤﺎﻧﻰ ﺝ‪ ،٥‬ﺹ‪١٧‬‬


‫‪٩٣‬‬

‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬ ‫‪ ،Bahai Administration 89‬ﺹ‪٦٣‬‬

‫‪ 116‬ﮐﺘﺎﺏ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪١٧٦‬‬

‫‪90‬ﺧﺼﺎﺋﻞ ﺍﻫﻞ ﺑﻬﺎءﻭﻓﺮﺍﺋﺾ ﺍﺻﺤﺎﺏ ﺷﻮﺭ‪ ،‬ﺹ‪٦٣‬‬

‫‪ 117‬ﮔﻠﺰﺍﺭﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪٣٢٠‬‬

‫‪ 91‬ﺗﻮﻗﻴﻊ ﻣﻮﺭﺥ ‪١٣‬ﺩﺳﺎﻣﺒﺮ‪ ،١٩٣٩‬ﺑﻪ ﻧﻘﻞ‬

‫‪ 118‬ﮐﺘﺎﺏ ﺣﻴﺎﺕ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪٧١‬‬

‫ﺍﺯ‪Individual Rights and Freedoms‬‬

‫‪ 119‬ﻗﺮﻥ ﺍﻧﻮﺍﺭ‪ ،‬ﺹ‪٩٧‬‬

‫‪ 92‬ﻣﺠﻤﻮﻋﮥﺍﻟﻮﺍﺡ ﺑﻌﺪﺍﺯﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺹ‪٢١‬‬

‫‪ 120‬ﻗﺮﻥ ﺍﻧﻮﺍﺭ‪ ،‬ﺹ‪٩٨‬‬

‫‪ 93‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺻﺺ‪١٦٥‬ﻭ‪١٦٦‬‬

‫‪ 121‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪١٠٣‬‬

‫‪ 94‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ ،‬ﺹ‪٣٠‬‬

‫‪http://statements.bahai.org/about.cfm 122‬‬

‫‪ 95‬ﮔﻠﺰﺍﺭﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪٢٦٠‬‬

‫‪ 123‬ﻗﺮﻥ ﺍﻧﻮﺍﺭ‪ ،‬ﺹ‪١٠٤‬‬

‫‪ 96‬ﻫﻤﺎﻥ‪١٣٦ ،‬‬

‫‪http://statments.bahai.org/about.cfm 124‬‬

‫‪ 97‬ﻫﻤﺎﻥ‪١٤٨ ،‬‬

‫‪ 125‬ﻗﺮﻥ ﺍﻧﻮﺍﺭ‪ ،‬ﺹ‪٨٨‬‬

‫‪ 98‬ﻫﻤﺎﻥ‪١٧٠ ،‬‬

‫‪126‬‬

‫‪ 99‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ‪ .٧٣‬ﻳﻌﻨﻰ ﻧﺒﺎﻳﺪﮐﺴﻰ ﺑﻪ ﮐﺴﻰ‬

‫_‪http://newnegah.org/index.php?option=com‬‬

‫ﺍﻋﺘﺮﺍﺽ ﮐﻨﺪ‪.‬‬

‫‪content&task=blogcategory&id=126&1temid‬‬

‫‪ 100‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﮥﻋﺮﺑﻰ‪ ،‬ﺷﻤﺎﺭﮤ‪ .٢‬ﻳﻌﻨﻰ ﻣﺤﺒﻮﺏ‬

‫‪=138‬‬

‫ﺗﺮﻳﻦ ﭼﻴﺰﻫﺎﻧﺰﺩﻣﻦ ﺍﻧﺼﺎﻑ ﺍﺳﺖ‪.‬‬

‫‪http://www.nur.edu/55225/wpm00c0.asp 127‬‬

‫‪101‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﮥﻓﺎﺭﺳﻰ‪ ،‬ﺑﻨﺪ‪٥‬‬

‫‪http://www.fundaec.org/en 128‬‬

‫‪102‬ﻫﻤﺎﻥ‪ ،‬ﺑﻨﺪ‪٦‬‬

‫‪129‬‬

‫‪ 103‬ﻫﻤﺎﻥ‪ ،‬ﺑﻨﺪ‪٤٣‬‬

‫‪http://www.bahaindia.org/social/nedimore.ht‬‬

‫‪ 104‬ﻫﻤﺎﻥ‪ ،‬ﺑﻨﺪ‪٤٤‬‬

‫‪ml‬‬

‫‪ 105‬ﻫﻤﺎﻥ‪ ،‬ﺑﻨﺪ‪٤٧‬‬

‫‪130‬‬

‫‪ 106‬ﻫﻤﺎﻥ‪ ،‬ﺑﻨﺪ‪٤٨‬‬

‫‪http://www.chinadevelopmentbrief.com/ding‬‬

‫‪ 107‬ﻫﻤﺎﻥ‪ ،‬ﺑﻨﺪ‪ .٤٩‬ﻳﻌﻨﻰ ﮐﺮﻡ ﻭﺑﺨﺸﺶ ﺍﺯﺻﻔﺎﺕ ﻣﻦ‬

‫‪o/province/gansu/1-5-0-28-0-0-.http‬‬

‫ﺍﺳﺖ‪ .‬ﺧﻮﺷﺎﺑﻪ ﺣﺎﻧﻞ ﮐﺴﻰ ﮐﻪ ﺑﻪ ﺻﻔﺎﺕ ﻣﻦ ﺯﻳﻨﺖ‬

‫‪http://info.bahai.org/article-1-8-1-23.html 131‬‬

‫ﻳﺎﻓﺖ‪.‬‬

‫‪ 132‬ﻣﻨﺘﺨﺒﺎﺕ ﺁﺛﺎﺭﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺷﻤﺎﺭﮤ‪١١٧‬‬

‫‪ 108‬ﻫﻤﺎﻥ‪ ،‬ﺑﻨﺪ‪٥٠‬‬

‫‪ 133‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﺎﺣﻮﺍﺷﻰ‪ ،...‬ﺑﻨﺪ‪١‬‬

‫‪ 109‬ﻫﻤﺎﻥ‪ ،‬ﺑﻨﺪ‪٦٦‬‬

‫‪ 134‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺹ‪٢‬‬

‫‪ 110‬ﻫﻤﻤﺎﻥ‪ ،‬ﺑﻨﺪ‪٨١‬‬

‫‪ 135‬ﺑﻪ ﻓﻘﺮﺍﺕ ‪ ٣‬ﺗﺎ‪ ١٠‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﮥﻋﺮﺑﻰ ﻣﺮﺍﺟﻌﻪ‬

‫‪ 111‬ﮔﻠﺰﺍﺭﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪٢٦‬‬

‫ﮐﻨﻴﺪ‪.‬‬

‫‪ 112‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪٢٥٩‬‬

‫‪ 136‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ‪ ،٤‬ﺻﺺ‪٤‬ﻭ‪٥‬‬

‫‪ 113‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪٢١٨‬‬

‫‪ 137‬ﻣﻀﻤﻮﻥ ﺁﻳﮥﻧﻤﺎﺯﺑﻪ ﻓﺎﺭﺳﻰ ﭼﻨﻴﻦ ﺍﺳﺖ‪ :‬ﺍﻯ ﺧﺪﺍﻯ‬

‫‪ 114‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪١٧٢‬‬

‫ﻣﻦ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﻢ ﮐﻪ ﺗﻮﻣﺮﺍﺑﺮﺍﻯ ﺷﻨﺎﺳﺎﺋﻰ ﻭﻋﺒﺎﺩﺕ‬

‫‪ 115‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪٢٦١‬‬

‫ﺧﻮﺩﺧﻠﻖ ﮐﺮﺩﻩ ﺍﻯ‪ .‬ﺍﮐﻨﻮﻥ ﺑﻪ ﻋﺠﺰﺧﻮﺩﻭﻗﻮﺕ ﺗﻮﻭﺿﻌﻒ‬


‫ﻳﺎﺩﺩﺍﺷﺘﻬﺎ‬

‫‪٩٤‬‬ ‫ﺧﻮﺩﻭﺍﻗﺘﺪﺍﺭﺗﻮﻭﻓﻘﺮﺧﻮﺩﻭﻏﻨﺎﻯ ﺗﻮﮔﻮﺍﻫﻰ ﻣﻰ ﺩﻫﻢ‪ .‬ﻧﻴﺴﺖ‬

‫‪ 146‬ﮔﻠﺰﺍﺭﺗﻌﺎﻟﻢ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪١٦١‬‬

‫ﺧﺪﺍﺋﻰ ﺟﺰﺗﻮﮐﻪ ﭘﺸﺘﻴﺒﺎﻥ ﻭﭘﺎﺑﺮﺟﺎﻫﺴﺘﻰ‪.‬‬

‫‪ 147‬ﺑﺮﺍﻯ ﺗﻮﺿﻴﺤﺎﺕ ﺗﺒﻴﺸﺘﺮﺑﻪ ﺟﺰﻭﮤ »ﺗﻠﺨﻴﺺ ﻭﺗﺪﻭﻳﻦ‬

‫‪ 138‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺗﻮﺿﻴﺢ ﺷﻤﺎﺭﮤ‪ ،٢٥‬ﺹ‪١٢١‬‬

‫ﺣﺪﻭﺩﻭﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﺍﻗﺪﺱ«‪ ،‬ﺫﻳﻞ ﻋﻨﻮﺍﻥ ﺍﺯﺩﻭﺍﺝ‬

‫‪ 139‬ﺑﺮﺍﻯ ﺗﻮﺿﻴﺤﺎﺕ ﺑﻴﺸﺘﺮﺩﺭﺑﺎﺭﮤﺍﺣﮑﺎﻡ ﻧﻤﺎﺯﻭﺭﻭﺯﻩ ﺑﻪ‬

‫ﻭﺭﺳﺎﻟﮥﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩﻭﺍﺣﮑﺎﻡ ﺻﺺ‪ ،٨٣-٨٩‬ﻣﺮﺍﺟﻌﻪ‬

‫ﺟﺰﻭﮤ »ﺗﻠﺨﻴﺺ ﻭﺗﺪﻭﻳﻦ ﺣﺪﻭﺩﻭﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﺍﻗﺪﺱ«‬

‫ﺷﻮﺩ‪.‬‬

‫ﺿﻤﻴﻤﮥﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺫﻳﻞ ﻋﻨﺎﻭﻳﻦ ﺻﻼﺓ ﻭﺻﻮﻡ‪،‬‬

‫‪148‬ﺑﺮﺍﻯ ﺗﻮﺿﻴﺢ ﺑﻴﺸﺘﺮﺑﻪ ﻫﻤﺎﻥ ﻣﻨﺒﻊ‪ ،‬ﺫﻳﻞ ﻋﻨﻮﺍﻥ‬

‫ﺹ‪ ٧٧-٨٣‬ﻭﺭﺳﺎﻟﮥﮔﻨﺠﻴﻨﮥ ﺣﺪﻭﺩﻭﺍﺣﮑﺎﻡ‪ ،‬ﺗﺂﻟﻴﻒ‬

‫ﺍﺭﺙ‪ ،‬ﺻﺺ ‪ ٨٩-٩٣‬ﺭﺟﻮﻉ ﺷﻮﺩ‪.‬‬

‫ﻋﺒﺪﺍﻟﺤﻤﻴﺪﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ ،‬ﻃﺒﻊ ﻟﺠﻨﮥﻣﻠﻰ‬

‫‪ 149‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ‪ ،٤٨‬ﺹ‪٤٦‬‬

‫ﻧﺸﺮﺁﺛﺎﺭﺍﻣﺮﻯ‪ ،‬ﻃﻬﺮﺍﻥ‪ ،‬ﺳﻨﮥ‪ ١٠٤‬ﺑﺪﻳﻊ‪ ،‬ﺻﺺ‪٦-١٩‬‬

‫‪» 150‬ﻗﺪ ﺭﻗﻢ ﻋﻠﻴﮑﻢ ﺍﻟﻀﻴﺎﻓﺔ ﻓﻰ ﮐﻞ ﺷﻬﺮﻣﺮﺓ ﻭﺍﺣﺪﺓ‬

‫ﻣﺮﺍﺟﻌﻪ ﮐﻨﻴﺪ‪.‬‬

‫ﻭﻟﻮﺑﺎﻟﻤﺎء‪ .‬ﺍﻥ ﺍﻪﻠﻟ ﺍﺭﺍﺩﺍﻥ ﻳﺆﻟﻒ ﺑﻴﻦ ﺍﻟﻘﻠﻮﺏ ﻭﻟﻮﺑﺎﺳﺒﺎﺏ‬

‫‪ 140‬ﻟﻮﺡ ﺗﻨﺰﻳﻪ ﻭﺗﻘﺪﻳﺲ‪ ،‬ﻧﻘﻞ ﺍﺯﺭﺳﺎﻟﮥ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻻﺭﺿﻴﻦ«‪ ،‬ﻳﻌﻨﻰ ﺑﺮﺷﻤﺎﻧﻮﺷﺘﻪ ﺷﺪﮐﻪ ﻫﺮﻣﺎﻩ‬

‫ﮔﻨﺠﻴﻨﮥﺣﺪﻭﺩﻭﺍﺣﮑﺎﻡ‪ ،‬ﺹ‪٢٦‬‬

‫ﻳﮑﺒﺎﺭﺣﺘﻰ ﺑﻪ ﺻﺮﻑ ﺁﺏ‪ ،‬ﺿﻴﺎﻓﺖ ﺗﺸﮑﻴﻞ ﺩﻫﻴﺪ‪ .‬ﺑﻪ‬

‫‪ 141‬ﺑﺮﺍﻯ ﺁﺷﻨﺎﺋﻰ ﺑﻴﺸﺘﺮﺑﺎﺍﺣﮑﺎﻡ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﻈﺎﻓﺖ‪ ،‬ﺑﻪ‬

‫ﺩﺭﺳﺘﻰ ﮐﻪ ﺧﺪﻭﻧﺪﺍﺭﺍﺩﻩ ﮐﺮﺩﮐﻪ ﺣﺘﻰ ﺑﺎﺍﺳﺒﺎﺏ ﺁﺳﻤﺎﻥ‬

‫ﺟﺰﻭﮤ »ﺗﻠﺨﻴﺺ ﻭﺗﺪﻭﻳﻦ ﺣﺪﻭﺩﻭﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﺍﻗﺪﺱ«‪،‬‬

‫ﻭﺯﻣﻴﻦ ﺑﻴﻦ ﻗﻠﻮﺏ ﺍﻟﻔﺖ ﻭﺍﺗﺤﺎﺩﺑﺮﻗﺮﺍﺭﺳﺎﺯﺩ)ﮐﺘﺎﺏ‬

‫ﺫﻳﻞ ﻋﻨﻮﺍﻥ ﺗﻤﺴﮏ ﺑﻪ ﻟﻄﺎﻓﺖ ﻭﭘﺎﮐﻴﺰﮔﻰ‪ ،‬ﺹ‪-١٠١‬‬

‫ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ‪ ،٥٧‬ﺹ‪(٥٤‬‬

‫‪ ١٠٠‬ﻣﺮﺍﺟﻌﻪ ﮐﻨﻴﺪ‪.‬‬

‫‪ 151‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﻗﺴﻤﺖ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻭﺗﻮﺿﻴﺤﺎﺕ‪،‬‬

‫‪» 142‬ﺗﻤﺴﮑﻮﺍﺑﺎﻟﻄﺎﻓﺔ ﻓﻰ ﮐﻞ ﺍﻻﺣﻮﺍﻝ ﻟﺌﻼﺗﻘﻊ ﺍﻟﻌﻴﻮﻥ‬

‫ﺷﻤﺎﺭﮤ‪ ،٨٢‬ﺹ‪١٦١‬‬

‫ﻋﻠﻰ ﻣﺎﺗﮑﺮﻫﻪ ﺍﻧﻔﺴﮑﻢ ﻭﺍﻫﻞ ﺍﻟﻔﺮﺩﻭﺱ« )ﮐﺘﺎﺏ‬

‫‪ 152‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ‪ ،٣١‬ﺹ‪٢٧‬‬

‫ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ‪ ،٤٦‬ﺹ‪) (٤٥‬ﻣﻀﻤﻮﻥ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺑﻪ‬

‫‪ 153‬ﺍﻳﻦ ﻣﻌﺎﺑﺪﻭﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭﻫﺎ ﺩﺭﺟﺎﻫﺎﻯ ﺯﻳﺮﺳﺎﺧﺘﻪ‬

‫ﻓﺎﺭﺳﻰ‪ :‬ﺩﺭﻫﻤﮥ ﺍﺣﻮﺍﻝ ﺑﻪ ﻟﻄﺎﻓﺖ ﻣﺘﻤﺴﮏ‬

‫ﺷﺪﻩ ﺍﻧﺪ‪ :‬ﻭﻳﻠﻤﺖ ﺩﺭﺷﻴﮑﺎﮔﻮﺍﺯ ﺁﻣﺮﻳﮑﺎﻯ ﺷﻤﺎﻟﻰ‪،‬‬

‫ﺷﻮﻳﺪﺗﺎﭼﺸﻤﻬﺎﺑﻪ ﭼﻴﺰﻯ ﻧﻴﻔﺘﺪﮐﻪ ﺷﻤﺎﻭﺍﻫﻞ ﺑﻬﺸﺖ ﺍﺯﺁﻥ‬

‫ﻓﺮﺍﻧﮑﻔﻮﺭﺕ ﺩﺭﺁﻟﻤﺎﻥ ﺍﺯﺍﺭﻭﭘﺎ‪ ،‬ﮐﺎﻣﭙﺎﻻﺩﺭﺍﻭﮔﺎﻧﺪﺍﺍﺯﺁﻓﺮﻳﻘﺎ‪،‬‬

‫ﮐﺮﺍﻫﺖ ﺩﺍﺭﻳﺪ(‪ ،‬ﻫﻤﭽﻨﻴﻦ ﺭﺟﻮﻉ ﮐﻨﻴﺪ ﺑﻪ ﺑﻨﺪﻫﺎﻯ ‪-٧٦‬‬

‫ﭘﺎﻧﺎﻣﺎﺩﺭﺁﻣﺮﻳﮑﺎﻯ ﻣﺮﮐﺰﻯ‪ ،‬ﺳﺎﻣﻮﺍﺩﺭﺍﻗﻴﺎﻧﻮﺱ ﮐﺒﻴﺮ‪ ،‬ﺩﻫﻠﻰ‬

‫‪ ٧٤‬ﻫﻤﺎﻥ ﻣﺠﻤﻮﻋﻪ‪.‬‬

‫ﺩﺭﻫﻨﺪﻭﺳﺘﺎﻥ‪ ،‬ﻭﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭﺷﻴﻠﻰ ﮐﻪ ﺩﺭﺁﻣﺮﻳﮑﺎﻯ‬

‫‪ 143‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ‪ ،١٠٦‬ﺹ‪١٠٣‬‬

‫ﺟﻨﻮﺑﻰ ﺩﺭﺩﺳﺖ ﺳﺎﺧﺘﻤﺎﻥ ﺍﺳﺖ‪.‬‬

‫‪ 144‬ﻗﺮﻥ ﺍﻧﻮﺍﺭ‪ ،‬ﻧﺎﺷﺮﻣﺮﮐﺰﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﻋﺼﺮﺟﺪﻳﺪ‪،‬‬

‫‪ 154‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﺨﺶ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻭﺗﻮﺿﻴﺤﺎﺕ‪،‬‬

‫ﻣﺆﺳﺴﮥﭼﺎﭖ ﻭﺍﻧﺘﺸﺎﺭﮐﺘﺎﺏ‪ ،‬ﺩﺍﺭﻣﺸﺘﺎﺕ‪-‬ﺁﻟﻤﺎﻥ‪،‬‬

‫ﺷﻤﺎﺭﮤ‪ ،٥٣‬ﺹ‪١٤٣‬‬

‫ﻧﻮﺭﻭﺯ‪١٥٨‬ﺑﺪﻳﻊ‪ ،‬ﺹ‪١٠‬‬

‫‪ 155‬ﺟﺰﻭﮤ »ﺗﻠﺨﻴﺺ ﻭﺗﺪﻭﻳﻦ ﺍﺣﮑﺎﻡ ﻭﺣﺪﻭﺩﮐﺘﺎﺏ‬

‫‪» 145‬ﺗﺰﻭﺟﻮﺍﻳﺎﻗﻮﻡ ﻟﻴﻈﻬﺮﻣﻨﮑﻢ ﻣﻦ ﻳﺬﮐﺮﻧﻰ ﺑﻴﻦ‬

‫ﺍﻗﺪﺱ«‪ ،‬ﺷﻤﺎﺭﻩ ﻫﺎﻯ ‪٤-١-٢٥-٢‬ﻭ‪٤-١-٢٥-٩‬‬

‫ﻋﺒﺎﺩﻯ« ﻳﻌﻨﻰ ﺍﻯ ﻗﻮﻡ ﻣﻦ‪ ،‬ﺍﺯﺩﻭﺍﺝ ﮐﻨﻴﺪ‬

‫‪ 156‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ‪ ،٥١‬ﺹ‪٤٨-٤٩‬‬

‫ﺗﺎﺍﺯﺷﻤﺎﻓﺮﺯﻧﺪﺍﻧﻰ ﺑﻪ ﻭﺟﻮﺩﺁﻳﻨﺪﮐﻪ ﺩﺭﻣﻴﺎﻥ ﺑﻨﺪﮔﺎﻧﻢ ﺑﻪ‬

‫‪ 157‬ﻫﻤﺎﻥ‪ ،‬ﺑﻨﺪ‪ ،٧٤‬ﺹ‪٧٢-٧٤‬‬

‫ﺫﮐﺮﻭﺳﺘﺎﻳﺶ ﻣﻦ ﭘﺮﺩﺍﺯﻧﺪ‪) .‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ‪،٦٣‬‬ ‫ﺹ‪(٥٨‬‬


‫‪٩٥‬‬

‫ﻧﮕﺎﻫﻰ ﺗﺎﺯﻩ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬ ‫‪ 158‬ﺑﺮﺍﻯ ﺍﻃﻼﻉ ﺩﺭﺑﺎﺭﮤﺳﺎﻳﺮﺍﻣﻮﺭﻧﻬﻰ ﺷﺪﻩ‪ ،‬ﻣﺮﺍﺟﻌﻪ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭﻣﻔﺎﻭﺿﺎﺕ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺍﻧﺪ‪» :‬ﺩﺭﺟﻤﻴﻊ‬

‫ﻧﻤﺎﺋﻴﺪ ﺑﻪ ﺟﺰﻭﮤ »ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭﺍﺣﮑﺎﻡ‬

‫ﮐﺘﺐ ﻭﺻﺤﻒ ﺍﻧﺒﻴﺎء ﻣﻮﻋﻮﺩﻭﻣﺬﮐﻮﺭﮐﻪ ﺩﺭﺁﻥ ﻳﻮﻡ‬

‫ﮐﺘﺎﺏ ﺍﻗﺪﺱ« ﺷﻤﺎﺭﻩ ء ‪ ٤-١-٢٥‬ﺻﺺ‪٩٥-٩٦‬‬

‫ﺧﺪﺍﻭﻧﺪ‪ ،‬ﺳﻠﻄﻨﺖ ﺍﻟﻬﻴﮥﺭﻭﺣﺎﻧﻴﻪ ﺗﺸﮑﻴﻞ ﻣﻰ ﺷﻮﺩﻭﺟﻬﺎﻥ‬

‫‪ 159‬ﮔﻠﺰﺍﺭﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪٤٣٠‬‬

‫ﺗﺠﺪﻳﺪ ﻣﻰ ﮔﺮﺩﺩﻭﺭﻭﺡ ﺟﺪﻳﺪﻯ ﺩﺭﺟﺴﻢ ﺍﻣﮑﺎﻥ ﺩﻣﻴﺪﻩ‬

‫‪ 160‬ﺩﺭﻳﺎﻯ ﺩﺍﻧﺶ‪ ،‬ﺹ‪ .١٧٩‬ﻣﻌﻨﻰ ﺍﻳﻦ ﺁﻳﻪ ﺍﺯﮐﺘﺎﺏ‬

‫ﻣﻴﺸﻮﺩﻭﻣﻮﺳﻢ ﺑﻬﺎﺭﺍﻟﻬﻰ ﺁﻳﺪ؛ ﺍﺑﺮﺭﺣﻤﺖ ﺑﺒﺎﺭﺩﻭﺷﻤﺲ‬

‫ﺍﻗﺪﺱ ﭼﻨﻴﻦ ﺍﺳﺖ‪ :‬ﺑﻪ ﺁﻧﭽﻪ ﺩﺭﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﮐﺮﺩﻩ‬

‫ﺣﻘﻴﻘﺖ ﺑﺘﺎﺑﺪﻭﻧﺴﻴﻢ ﺟﺎﻥ ﭘﺮﻭﺭﺑﻮﺯﺩﻭﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻗﻤﻴﺺ‬

‫ﺍﻳﻢ ﻧﮕﺎﻩ ﮐﻨﻴﺪ‪ :‬ﻭﻗﺘﻰ ﺩﺭﻳﺎﻯ ﻭﺻﺎﻝ ﻓﺮﻭﺭﻓﺖ ﻭﮐﺘﺎﺏ‬

‫ﺗﺎﺯﻩ ﺩﺭﺑﺮﻧﻤﺎﻳﺪ؛ ﺭﻭﻯ ﺯﻣﻴﻦ ﺑﻬﺸﺖ ﺑﺮﻳﻦ ﮔﺮﺩﺩ؛ ﻋﺎﻟﻢ‬

‫ﺁﻏﺎﺯﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﻴﺪ)ﻳﻌﻨﻰ ﭘﻴﺎﻡ ﺁﻭﺭﺍﻟﻬﻰ ﻭﻓﺎﺕ ﻧﻤﻮﺩ(‪ ،‬ﺑﻪ‬

‫ﺑﺸﺮﺗﺮﺑﻴﺖ ﺷﻮﺩ؛ ﺟﻨﮓ ﻭﺟﺪﺍﻝ ﻭﻧﺰﺍﻉ ﻭﻓﺴﺎﺩﺍﺯﻣﻴﺎﻥ‬

‫ﮐﺴﻰ ﺗﻮﺟﻪ ﮐﻨﻴﺪﮐﻪ ﺧﺪﺍﺧﻮﺍﺳﺘﻪ ﻭﻣﺎﻧﻨﺪ ﺷﺎﺧﻪ ﺍﻯ ﺍﺳﺖ‬

‫ﺑﺮﺧﻴﺰﺩﻭﺭﺍﺳﺘﻰ ﻭﺩﺭﺳﺘﻰ ﻭﺁﺷﺘﻰ ﻭﺧﺪﺍﭘﺮﺳﺘﻰ ﺑﻪ ﻣﻴﺎﻥ‬

‫ﮐﻪ ﺍﺯﺍﻳﻦ ﺭﻳﺸﻪ ﺭﻭﺋﻴﺪﻩ ‪.‬‬

‫ﺁﻳﺪﻭﺍﻟﻔﺖ ﻭﻣﺤﺒﺖ ﻭﻳﮕﺎﻧﮕﻰ ﺟﻬﺎﻥ ﺭﺍﺍﺣﺎﻃﻪ‬

‫‪ 161‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ‪٣٠‬‬

‫ﮐﻨﺪﻭﺧﺪﺍﻭﻧﺪﺗﺎﺍﺑﺪﺍﻻٓﺑﺎﺩ ﺣﮑﻤﺮﺍﻧﻰ ﺧﻮﺍﻫﺪﮐﺮﺩ‪ ،‬ﻳﻌﻨﻰ‬

‫‪ 162‬ﻣﺠﻤﻮﻋﮥﺍﻟﻮﺍﺡ ﺑﻌﺪﺍﺯﮐﺘﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺹ‪٧٥‬‬

‫ﺳﻠﻄﻨﺖ ﺭﻭﺣﺎﻧﻴﮥ ﺍﺑﺪﻳﻪ ﺗﺸﮑﻴﻞ ﻣﻰ ﺷﻮﺩﻭﺁﻥ ﻳﻮﻡ ﺍﻪﻠﻟ‬

‫‪ 163‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪ .٤٦‬ﻳﻌﻨﻰ ﻧﻮﺭﻭﺟﻼﻝ ﻭﺑﺰﺭﮔﻰ ﻭﺳﺘﺎﻳﺶ‬

‫ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍﺟﻤﻴﻊ ﺍﻳﺎﻣﻰ ﮐﻪ ﺁﻣﺪﻩ ﻭﺭﻓﺘﻪ ﺍﺳﺖ ﺍﻳﺎﻡ ﻣﻮﺳﻰ‬

‫ﺑﺮﺍﻳﺎﺩﻳﺎﻥ ﺍﻣﺮﺍﻭﺑﺎﺩ‪ ،‬ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﻪ ﻭﺍﺳﻄﮥﺍﻳﺸﺎﻥ‬

‫ﺑﻮﺩﻩ؛ ﺍﻳﺎﻡ ﻣﺴﻴﺢ ﺑﻮﺩﻩ؛ ﺍﻳﺎﻡ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻮﺩﻩ ﻭﻫﻤﭽﻨﻴﻦ‬

‫ﻧﻮﺭﺻﺒﺮﺩﺭﺧﺸﻴﺪﻭﺣﮑﻢ ﺍﺧﺘﻴﺎﺭﺑﺮﺍﻯ‬

‫ﺍﻳﺎﻡ ﺳﺎﻳﺮﺍﻧﺒﻴﺎء ﺑﻮﺩﻩ؛ ﺍﻣﺎﺁﻥ ﻳﻮﻡ ﻳﻮﻡ ﺍﻪﻠﻟ ﺍﺳﺖ؛‬

‫ﺧﺪﺍﻭﻧﺪﻣﻘﺘﺪﺭﻋﺰﻳﺰﻣﺨﺘﺎﺭﺛﺎﺑﺖ ﺷﺪﻭﺩﺭﻳﺎﻯ ﺑﺨﺸﺶ ﺑﻪ‬

‫ﺯﻳﺮﺍﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺩﺭﻧﻬﺎﻳﺖ ﺣﺮﺍﺭﺕ ﻭﺍﺷﺮﺍﻕ ﻃﻠﻮﻉ‬

‫ﻣﻮﺝ ﺁﻣﺪﻭﺑﻮﻯ ﺧﻮﺵ ﻋﻨﺎﻳﺖ ﺧﺪﺍﻭﻧﺪﮐﻪ ﻣﻮﻻﻯ ﻣﺮﺩﻡ‬

‫ﺧﻮﺍﻫﺪﮐﺮﺩ‪«.‬‬

‫ﺍﺳﺖ‪ ،‬ﭘﺮﺍﮐﻨﺪﻩ ﮔﺸﺖ‪.‬‬

‫‪ 170‬ﺍﻳﻦ ﺣﻘﻴﻘﺘﻰ ﺍﺳﺖ ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯﻧﺎﻇﺮﻳﻦ ﺍﻣﻮﺭﺑﻪ ﺁﻥ‬

‫‪ 164‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ‬

‫ﺷﻬﺎﺩﺕ ﺩﺍﺩﻩ ﺍﻧﺪ؛ ﺍﺯﺟﻤﻠﻪ ﻣﺎﺭﺗﻴﺮﻭﺱ ﺧﺎﻥ‪ ،‬ﺭﺋﻴﺲ‬

‫‪ 165‬ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ‪ ،‬ﻣﻀﻤﻮﻥ ﺑﺨﺶ ﻋﺮﺑﻰ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬

‫ﻗﺰﺍﻗﺨﺎﻧﮥ ﺍﻳﺮﺍﻥ‪ ،‬ﺩﻳﭙﻠﻤﻪ ﺍﺯﺩﺍﻧﺸﮑﺪﮤ ﺯﺑﺎﻧﻬﺎﻯ ﺷﺮﻗﻰ‬

‫ﺍﻣﺎﺑﻴﺖ ﺍﻟﻌﺪﻝ ﮐﻪ ﺧﺪﺍﻭﻧﺪﺁﻧﺮﺍﻣﺼﺪﺭﻫﻤﮥﺧﻮﺑﻰ‬

‫ﻻﺯﺍﺭﻭﻓﺴﮑﻰ ﻣﺴﮑﻮ‪ ،‬ﮐﻪ ﺩﺭﺯﻣﺎﻥ ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ‬ ‫ِ‬

‫ﻫﺎﻭﻣﺤﻔﻮﻅ ﻭﻣﺼﻮﻥ ﺍﺯﻫﻤﮥ ﺍﺷﺘﺒﺎﻫﺎﺕ ﻭﺧﻄﺎﻫﺎ ﻗﺮﺍﺭﺩﺍﺩ‪.‬‬

‫ﻭﻣﻈﻔﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺩﺭﺍﻳﺮﺍﻥ ﺑﺴﺮﻣﻰ ﺑﺮﺩﻩ ﺍﺳﺖ؛‬

‫‪ 166‬ﺗﻨﻬﺎﺩﺭﺩﻳﺎﻧﺖ ﻣﻘﺪﺱ ﺍﺳﻼﻡ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ‬

‫ﺩﺭﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺧﻮﺩﭼﻨﻴﻦ ﻣﻰ ﻧﻮﻳﺴﺪ‪» :‬ﺍﺯﺗﻤﺎﻡ‬

‫ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺟﺎﻧﺸﻴﻦ ﺧﻮﺩﺭﺍﻣﻌﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺍﻣﺎﺁﻥ ﻫﻢ‬

‫ﺟﻨﺒﺸﻬﺎﺋﻰ ﮐﻪ ﺍﺯﭼﻨﺪﺳﺎﻝ ﺑﻪ ﺍﻳﻦ ﻃﺮﻑ ﺩﺭﺍﻳﺮﺍﻥ‬

‫ﭼﻮﻥ ﺻﺮﻳﺢ ﻭﻣﮑﺘﻮﺏ ﻧﺒﻮﺩ‪ ،‬ﻣﻮﺭﺩﺍﺧﺘﻼﻑ ﻭﺍﻗﻊ‬

‫ﺍﻳﺠﺎﺩﮔﺮﺩﻳﺪﻩ‪ ،‬ﻣﺬﻫﺐ ﺑﺎﺑﻰ ﻭﺑﻬﺎﺋﻰ ﭘﺎﮐﺘﺮﻭﻣﻬﻤﺘﺮﺍﺯﻫﻤﻪ‬

‫ﺷﺪﻭﻋﻤﻼﺗﻤﺪﻥ ﺍﺳﻼﻣﻰ ﺑﺮﻣﺒﻨﺎﻯ ﺁﻥ ﺑﻨﺎﻧﮕﺸﺖ‪.‬‬

‫ﻣﻰ ﺑﺎﺷﺪ؛ ﺯﻳﺮﺍﻣﻘﺎﺻﺪﺳﻴﺎﺳﻰ ﺩﺭﺑﻴﻦ ﭘﻴﺮﻭﺍﻥ ﺍﻳﻦ ﺩﻳﻦ‬

‫‪ 167‬ﻧﻈﻢ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‪ ،‬ﺹ‪٥٦‬‬

‫ﺩﺭﮐﺎﺭﻧﻴﺴﺖ ﻭﺁﻧﻬﺎﺍﺯﺻﻤﻴﻢ ﻗﻠﺐ ﻭﺧﻠﻮﺹ ﻧﻴﺖ ﺑﺮﺍﻯ‬

‫‪ 168‬ﺍﺭﮐﺎﻥ ﻧﻈﻢ ﺑﺪﻳﻊ‪ ،‬ﺹ‪٣٨‬‬

‫ﺍﺻﻼﺡ ﺣﺎﻝ ﮐﺸﻮﺭﻣﻰ ﮐﻮﺷﻨﺪ‪«.‬‬

‫‪ 169‬ﮐﺘﺎﺏ ﺩﻭﺭﺑﻬﺎﺋﻰ‪ ،‬ﺻﺺ ‪ .٩٥-٩٦‬ﻗﺴﻤﺖ ﺁﺧﺮﺑﻴﺎﻥ‬

‫‪ 171‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ ،‬ﺹ‪١١٣‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺍﺷﺎﺭﻩ ﺑﻪ ﺑﺸﺎﺭﺍﺕ ﮐﺘﺐ ﻣﻘﺪﺳﻪ‬

‫‪ 172‬ﻫﻤﺎﻥ‪١١٤ ،‬‬

‫ﺩﺍﺭﺩﮐﻪ ﺩﺭﻣﻮﺭﺩﺁﺧﺮﺍﻟﺰﻣﺎﻥ ﺑﻴﺎﻥ ﺩﺍﺷﺘﻪ ﺍﻧﺪﻭﻣﻨﻈﻮﺭﺍﺯﺍﻳﻦ‬

‫‪173‬ﻫﻤﺎﻥ‬

‫ﺳﻠﻄﻨﺖ‪ ،‬ﺳﻠﻄﻨﺖ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺖ؛ ﭼﻨﺎﻧﭽﻪ ﺣﻀﺮﺕ‬

‫‪ 174‬ﺭﺳﺎﻟﮥﻣﺪﻧﻴﻪ‪ ،‬ﺹ‪٨ -١٠‬‬


‫‪٩٦‬‬ ‫‪ 175‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪١٢‬‬ ‫‪ 176‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‪ ،‬ﭘﻴﺎﻡ ‪٢٦‬ﻧﻮﺍﻣﺒﺮ‪ ٢٠٠٣‬ﺧﻄﺎﺏ‬ ‫ﺑﻪ ﺑﻬﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ‬ ‫‪ 177‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ ،‬ﺹ‪١١٦‬‬ ‫‪ 178‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪١١٧‬‬ ‫‪ 179‬ﭘﻴﺎﻡ ‪٢٦‬ﻧﻮﺍﻣﺒﺮ‪٢٠٠٣‬‬ ‫‪ 180‬ﻫﻤﺎﻥ‬ ‫‪ 181‬ﻣﺠﻤﻮﻋﮥﻣﻨﺎﺟﺎﺗﻬﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﭼﺎﭖ‬ ‫ﺁﻟﻤﺎﻥ‪ ،‬ﺻﺺ‪٤٩٠ -٤٩٢‬‬

‫ﻳﺎﺩﺩﺍﺷﺘﻬﺎ‬


‫ﻧﮕﺎﻫﯽ ﺗﺎزه ﺑﻪ دﯾﺎﻧﺖ ﺑﻬﺎﺋﯽ‬

‫ﺟﺰﻭﻩ ﺍﻯ ﺭﺍ ﻛﻪ ﭘﻴﺶ ﺭﻭ ﺩﺍﺭﻳﺪ ﻣﻌﺮﻓﻰ ﻓﺸﺮﺩﻩ ﻭﻣﺨﺘﺼﺮﻯ ﺍﺳﺖ‬ ‫ﺩﺭﺑﺎﺭﮤﺁﺋﻴﻦ ﺟﺪﻳﺪ ﺑﻬﺎﺋﻰ ﻛﻪ ﺍﺯ ﻛﺸﻮﺭﻋﺰﻳﺰﺍﻳﺮﺍﻥ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻣﻄﺎﻟﺐ ﺁﻥ ﻛﻪ ﺩﺭﻳﻚ ﻣﻘﺪﻣﻪ ﻭﻫﺸﺖ ﻓﺼﻞ‪ ،‬ﺑﻪ ﻗﻠﻢ ﭼﻨﺪ ﻧﻔﺮ‬ ‫ﺍﺯﺑﻬﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻧﻰ‪ ،‬ﺗﻬﻴﻪ ﻭ ﺗﻘﺪﻳﻢ ﺷﺪﻩ ﺍﺳﺖ؛ ﺷﺎﻣﻞ ﻣﻮﺍﺭﺩﻯ‬ ‫ﻫﻤﭽﻮﻥ‪ :‬ﻟﺰﻭﻡ ﺩﻳﻦ ﻭ ﺿﺮﻭﺭﺕ ﺗﺠﺪﻳﺪ ﻭ ﺍﺳﺘﻤﺮﺍﺭﺍﺩﻳﺎﻥ‪،‬‬ ‫ﻣﺨﺘﺼﺮﻯ ﺍﺯﺗﺎﺭﻳﺦ ﺩﻳﺎﻧﺖ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ ﻭﺭﺷﺪﺁﻥ‪ ،‬ﺍﺻﻮﻝ‬ ‫ﺍﻋﺘﻘﺎﺩﺍﺕ ﺑﻬﺎﺋﻰ‪ ،‬ﺗﻌﺎﻟﻴﻢ ﺍﺳﺎﺳﻰ ﺑﻬﺎﺋﻰ ‪‬ﺍﺯﺟﻤﻠﻪ ﻣﻄﺎﻟﺒﻰ ﺭﺍﺟﻊ‬ ‫ﻌﮥ‬ ‫ﺑﻪ ﺁﺯﺍﺩﻯ ﻭ ﺗﻌﺎﻟﻴﻢ ﺍﺧﻼﻗﻰ‪ ،‬ﻓﻌﺎﻟﻴﺖ ﻫﺎﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺟﺎﻣﻌﮥ‬ ‫ﺑﻬﺎﺋﻰ ﺩﺭﺯﻣﻴﻨﮥ ﻭﺣﺪﺕ ﻭ ﺭﻓﺎﻩ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‪ ،‬ﻣﺮﻭﺭﻯ ﺑﺮﺍﺣﻜﺎﻡ‬ ‫ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‪ ،‬ﺭﻭﺵ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻭﺍﻳﺮﺍﻥ ﺍﺯﺩﻳﺪﮔﺎﻩ ﺁﺋﻴﻦ‬ ‫ﺑﻬﺎﺋﻰ‪ ،‬ﻣﻰ ﺑﺎﺷﺪ‪.‬‬ ‫ﺤﻘﻴﻖ‬ ‫ﺑﺎﺷﺪﻛﻪ ﻣﻄﺎﻟﻌﮥﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ‪ ،‬ﺁﻏﺎﺯﻯ ﺑﺮﺍﻯ ﭘﮋﻭﻫﺶ ﻭﺗﺤﻘﻴﻖ‬ ‫ﺑﻴﺸﺘﺮﻭﻛﺎﻓﻰ ﺗﺮﺍﻳﺮﺍﻧﻴﺎﻥ ﻣﺤﺒﻮﺏ ﻭﺟﻬﺎﻧﻴﺎﻥ ﻋﺰﻳﺰﮔﺮﺩﺩ ﺗﺎ‪ ،‬ﻫﺮﻳﻚ‪ ،‬ﺑﻪ‬ ‫ﭼﺸﻢ ﻭﻗﻠﺐ ﻭﻓﻜﺮﺧﻮﺩ‪ -‬ﻭﻧﻪ ﺩﻳﮕﺮﺍﻥ‪ -‬ﺑﺎﺣﻘﺎﻳﻖ ﺍﻳﻦ ﺁﺋﻴﻦ ﻧﺎﺯﻧﻴﻦ‬ ‫ﻭﻧﻴﺰﺁﻣﻮﺯﻩ ﻫﺎﻯ ﺁﻥ ﺑﺮﺍﻯ ﺣﻞ ﻣﺸﻜﻼﺕ ﻭﺑﺤﺮﺍﻥ ﻫﺎﻯ ﺟﻬﺎﻥ ﺍﻣﺮﻭﺯ‬ ‫ﻭ ﻓﺮﺩﺍ‪ ،‬ﺁﺷﻨﺎ ﺷﻮﻧﺪ ﻭ ﻗﻀﺎﻭﺕ ﻓﺮﻣﺎﻳﻨﺪ‪.‬‬ ‫اﯾﻦ ﻛﺘﺎب را ﻣﯽ ﺗﻮان در ‪ www.aeenebahai.org‬ﻣﻼﺣﻈﻪ و دان ﻟﻮد ﻮد‪.‬‬


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