‫ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ‬

‫ﺍﺩﻳﺐ ﻃﺎﻫﺮﺯﺍﺩﻩ‬

‫ﻣﺆﺳﺴﻪ ﻣﻌﺎﺭﻑ ﺑﻬﺎﺋﻰ ﮐﺎﻧﺎﺩﺍ‬

 ‫ﻣﻘﺪﻣﮥ ﻧﺎﺷﺮ‬
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‫ﺭﺳﺎﻟﮥ ﻳﺎﺯﺩﻫﻢ "ﻣﻄﺎﻟﻌﮥ ﻣﻌﺎﺭﻑ ﺑﻬﺎﺋﻰ " ﺑﻪ "ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ" ﻧﻮﺷﺘﮥ ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﻃﺎﻫﺮﺯﺍﺩﻩ ﺍﺯ ﻓﻀﻼﻯ‬

‫ﻣﺤﻤﺪﻃﺎﻫﺮ‬
‫ّ‬ ‫ﻣﺤ ّﻘﻖ ﻭ ﺻﺎﺣﺐﻧﻈﺮ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺗﺨﺼﻴﺺ ﺩﺍﺩﻩﺷﺪﻩﺍﺳﺖ‪ .‬ﻣﺸﺎ ٌﺭﺍﻟﻴﻪ ﻓﺮﺯﻧﺪ ﺑﺮﻭﻣﻨﺪ ﺣﺎﺝ‬

‫ﻣﺎﻟﻤﻴﺮﻯ ﺍﺯ ﺧﺎﺩﻣﺎﻥ ﻏﻴﻮﺭ ﺍﻣﺮ ﺍﻟﻬﻰ‪ ،‬ﻣﺆﻟّﻒ "ﺗﺎﺭﻳﺦ ﺷﻬﺪﺍﻯ ﻳﺰﺩ" ﻭ ﻣﻮ ّﺭﺥ ﻭﻗﺎﻳﻊ ﺣﺰﻥﺍﻧﮕﻴﺰ ﺟﺎﻧﺒﺎﺯﻳﻬﺎ ﻭ‬

‫ﻓﺪﺍﮐﺎﺭﻳﻬﺎﻯ ﺍﺣﺒّﺎﻯ ﺁﻥﺳﺎﻣﺎﻥ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻧﻈﺮ ﺧﺎﻧﻮﺍﺩﮔﻰ ﻧﺴﺒﺖ ﺑﻪﺟﻨﺎﺏ ﺁﻗﺎ ﺳﻴّﺪﺟﻌﻔﺮ ﻧﻴﺮﻳﺰﻯ ﺍﺯ‬

‫ﺍﻟﺴﻴﻒ ﻧﻴﺮﻳﺰ ﻣﻴﺮﺳﺎﻧﺪ‪ّ .‬‬

‫ﻣﻌﻈ ٌﻢﻟﻪ ﺷﺨﺼﴼ ﺩﺭ ﺍﻳّﺎﻡ ﺟﻮﺍﻧﻰ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ‬ ‫ﺍﺻﺤﺎﺏ ﺑﺮﮔﺰﻳﺪﮤ ﺟﻨﺎﺏ ﻭﺣﻴﺪ ﻭ ﺑﻘﻴّﺔ ّ‬

‫ﺩﺭ ﺩﻭﺭﺍﻥ ﺑﻠﻮﻍ ﻭ ﮐﻤﺎﻝ ﺩﺭ ﻣﻴﺪﺍﻥ ﻫﺠﺮﺕ ﺩﺭ ﺍﻧﮕﻠﺴﺘﺎﻥ ﻭ ﺍﻳﺮﻟﻨﺪ ﻭ ﺳﭙﺲ ﺩﺭ ﺳﺮﺍﺳﺮ ﺍﺭﻭﭘﺎ ﺑﻌﻨﻮﺍﻥ ﻣﺸﺎﻭﺭ‬

‫ﻗﺎ ّﺭﻩﺍﻯ ﻗﺎﺋﻢ ﺑﻪﺧﺪﻣﺖ ﺍﻣﺮ ﺑﻮﺩﻩ ﻭ ﺳﭙﺲ ﻧﻴﺰ ﺑﻪﺍﻣﺘﻴﺎﺯ ﺧﺪﻣﺖ ﺩﺭ ﻣﻌﻬﺪ ﺟﻬﺎﻧﻰ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻣﻔﺘﺨﺮ‬

‫ﺷﺪﻩﺍﻧﺪ‪.‬‬

‫‪"The‬‬ ‫ﻣﻌﻈ ًﻢﻟﻪ ﺩﺭ ﻣﺒﺎﺣﺚ ﺍﻣﺮ ﺑﻬﺎﺋﻰ‪ ،‬ﺷﺎﻣﻞ ﻣﺠﻤﻮﻋﮥ ﻧﻔﻴﺴﻰ ﺩﺭ ﭼﻬﺎﺭ ﺟﻠﺪ ﺑﻨﺎﻡ‬
‫ﺣﺎﺻﻞ ﺗﺤﻘﻴﻘﺎﺕ ّ‬

‫"‪ Revelation of Baha'u'llah‬ﺍﺳﺖ ﮐﻪ ﺑﻪﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺄﻟﻴﻒ ﺷﺪﻩﺍﺳﺖ‪.‬‬

‫ﺩﺭ ﺑﺎﺭﮤ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺁﺛﺎﺭ ﺷﺎﺭﻉ ﻭ ﻣﺒﻴّﻦ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺣﻘﺎﻳﻖ ﻓﺮﺍﻭﺍﻥ ﻧﻬﻔﺘﻪﺍﺳﺖ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﻓﻀﻼء ﻭ‬

‫ﻣﺤ ّﻘﻘﻴﻦ ﻧﻴﺰ ﺑﻪﺟﻤﻊﺁﻭﺭﻯ ﻭ ﻃﺒﻘﻪﺑﻨﺪﻯ ﺁﻥ ﺍﻗﺪﺍﻡ ﻧﻤﻮﺩﻩ‪ ،‬ﻣﺠﻤﻮﻋﻪﻫﺎﻯ ﻧﻔﻴﺴﻰ ﺍﺯ ﺧﻮﺩ ﺑﻴﺎﺩﮔﺎﺭ‬

‫ﮔﺬﺍﺷﺘﻪﺍﻧﺪ ﻭﻟﻰ ﻣﻄﻠﺒﻰﮐﻪ ﻣﻮﺭﺩﻧﻈﺮ ﻣﺆﻟّﻒ ﻓﺎﺿﻞ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺍﺑﺘﺪﺍ ﺁﻥﺭﺍ‬

‫‪Association for Baha'i‬‬ ‫ﺑﺼﻮﺭﺕ ﮔﻔﺘﺎﺭﻯ ﺩﺭﻳﮑﻰ ﺍﺯﺟﻠﺴﺎﺕ ﺑﺰﺭﮒ ﺳﺎﻟﻴﺎﻧﻪ "ﺍﻧﺠﻤﻦ ﻣﻄﺎﻟﻌﺎﺕ ﺑﻬﺎﺋﻰ"‬

‫ﺩﺭ ﺳﺎﻝ ‪ ١٩٨٦‬ﺩﺭ ﻟﻨﺪﻥ‪ ،‬ﮐﺎﻧﺎﺩﺍ ﺍﻟﻘﺎء ﻓﺮﻣﻮﺩﻩ ﻭ ﺳﭙﺲ ﺁﻥﺭﺍ ﻓﺼﻠﻰ ﺍﺯ ﻳﮑﻰ ﺍﺯ ﻣﺆﻟّﻔﺎﺕ ﺧﻮﺩ‬ ‫‪Studies‬‬

‫ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ ﺗﺤﻘﻴﻖ ﻭ ﺗﻠﻔﻴﻘﻰ ﺟﺪﻳﺪ ﺍﺯ ﺣﻘﺎﻳﻖ ﻣﻨﺪﺭﺝ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪﺍﺳﺖ ﮐﻪ ﺁﻥ ﺩﺭﺭ ﻭ ﺟﻮﺍﻫﺮ‬

‫ﻣﻄﺎﻟﺐ ﺭﺍ ﺑﻨﺤﻮﻯ ﺑﺪﻳﻊ ﻭ ﺑﻰﺳﺎﺑﻘﻪ ﺑﺮﺷﺘﮥ ﻧﻈﻢ ﻭ ﺍﺭﺗﺒﺎﻁ ﮐﺸﻴﺪﻩﺍﻧﺪ ﻭ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺑﺪﻳﻊ ﺍﺯ ﻋﻘﺎﻳﺪ ﻭ‬

‫ﺗﻌﺎﻟﻴﻢ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺩﺭ ﺧﺼﻮﺹ ﺭﻭﺡ ﺗﺄﻟﻴﻒ ﻓﺮﻣﻮﺩﻩ ﻭ ﻧﻪﺗﻨﻬﺎ ﺍﺻﻮﻝ ﻭ ﻣﺒﺎﻧﻰ ﺍﻓﮑﺎﺭ ﺑﻬﺎﺋﻰ ﺩﺭ ﺑﺎﺭﮤ ﺭﻭﺡ ﺭﺍ‬
‫ﻣﺪ ّﻭﻥ ﺳﺎﺧﺘﻪ ﺑﻠﮑﻪ ﻧﺘﺎﻳﺞ ﻋﻤﻠﻰ ﻭ ﺣﺎﺻﻞ ﻭ ﻫﺪﻑ ﺍﺯ ﻧﮑﺎﺕ ﻧﻈﺮﻯ ﻭ ﮐﻠّﻰ ﺭﺍ ﺗﺎ ﺁﻧﺠﺎ ﮐﻪ ﺩﺭ ﺣﻴﺎﺕ‬

‫ﺭﻭﺯﺍﻧﮥ ﺍﻧﺴﺎﻥ ﺳﻬﻢ ﻭ ﺍﺛﺮﻯ ﺩﺍﺭﺩ ﺑﻨﺎ ﺑﺮ ﺍﺳﺎﺱ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ ﺭﻭﺷﻦ ﺳﺎﺧﺘﻪﺍﻧﺪ‪.‬‬

‫ﻧﻈﺮ ﺑﻪﻟﺰﻭﻡ ﺍﺳﺘﻔﺎﺩﮤ ﻋﻤﻮﻡ‪ ،‬ﻋﻼﻭﻩ ﺑﺮ ﺗﺮﺟﻤﮥ ﻓﺎﺭﺳﻰ ﺍﻳﻦ ﺍﺛﺮ ﭘﺮﺍﺭﺯﺵ‪ ،‬ﻣﺘﻦ ﺍﻧﮕﻠﻴﺴﻰ ﺁﻥ ﻧﻴﺰ ﺿﻤﻴﻤﻪ‬

‫ﮔﺮﺩﻳﺪ ﺗﺎ ﻫﻤﮥ ﻳﺎﺭﺍﻥ ﺭﺍﺳﺘﺎﻥ ﺑﺘﻮﺍﻧﻨﺪ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩﻣﻨﺪ ﮔﺮﺩﻧﺪ‪.‬‬

‫ﻣﺆﺳﺴﮥ ﻣﻌﺎﺭﻑ ﺑﻬﺎﺋﻰ‬

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 ‫ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ‬

‫ﺍﺭﺗﺒﺎﻁ ﺑﻴﻦ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﻳﮏ ﺍﺻﻞ ﺍﺳﺎﺳﻰ ﺍﺩﺍﺭﻩ ﻣﻰﺷﻮﺩ ﮐﻪ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺁﻥﺭﺍ ﺿﻤﻦ ﻳﮑﻰ ﺍﺯ ﺁﻳﺎﺕ ﮐﻠﻤﺎﺕ ﻣﺒﺎﺭﮐﮥ ﻣﮑﻨﻮﻧﻪ ﺑﺎ ﺑﻴﺎﻧﺎﺕ ﻋﺎﻟﻴﺎﺕ ﺯﻳﺮ ﻇﺎﻫﺮ ﻭ‬

‫ﺁﺷﮑﺎﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬

‫" َﺍﺣﺒﺒﻨﻰ ﻻﺣﺒّﮏ ﺍﻥ ﻟﻢ ﺗﺤﺒّﻨﻰ ﻟﻦ ﺍﺣﺒّﮏ ﺍﺑﺪﴽ ﻓﺎﻋﺮﻑ ﻳﺎ ﻋﺒﺪ"‪(١) .‬‬

‫ﺍﺯ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﻓﻮﻕ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﮐﻪ ﺑﻴﻦ ﺧﺪﺍ ﻭ ﺍﻧﺴﺎﻥ ﺭﻭﺍﺑﻂ ﻋﺸﻖ ﻭ ﻣﺤﺒّﺖ ﻭﺟﻮﺩ‬

‫ﺩﺍﺭﺩ ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ ﺑﺘﻮﺍﻧﺪ ﺑﻪﮐﺴﺐ ﻣﻮﻫﺒﺖ ﻣﺤﺒّﺖ ﺍﻟﻬﻰ ﻣﻮ ّﻓﻖ ﺷﻮﺩ ﺑﺎﻳﺪ ﻗﺪﻡ ﺍ ّﻭﻝ ﺭﺍ ﺩﺭ ﺍﻳﻦ‬

‫ﺭﺍﻩ ﺑﺮﺩﺍﺭﺩ ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺷﺨﺺ ﺑﺎﻳﺪ ﺑﺎ ﮔﺸﻮﺩﻥ ﺩﺭﻳﭽﮥ ﻗﻠﺐ ﺧﻮﺩ ﺩﺭ ﺍﻳﻦ ﺳﺒﻴﻞ ﭘﻴﺸﻘﺪﻡ ﮔﺮﺩﺩ‪.‬‬

‫ﺭﻭﺡ ﺣﻘﻴﻘﺘﻰﺍﺳﺖ ﻣﻌﻨﻮﻯ ﻭ ﻭﺟﻮﺩ ﺟﺴﻤﺎﻧﻰ ﻧﺪﺍﺭﺩ ﻭ ﺑﻪﻫﻤﻴﻦ ﺳﺒﺐ ﻧﻤﻰﺗﻮﺍﻥ ﻣﺎﻫﻴّﺖ ﺁﻥ ﺭﺍ ﺑﺎ ﺍﺩﻭﺍﺕ‬

‫ﻋﻠﻤﻰ ﻳﺎ ﻭﺳﺎﺋﻞ ﻣﺎ ّﺩﻯ ﺩﻳﮕﺮ ﮐﺸﻒ ﻭﻳﺎ ﺩﺭﮎ ﻧﻤﻮﺩ ﺑﻪﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺟﻮﻫﺮ ﻭ ﺣﻘﻴﻘﺖ ﺁﻥ ﺍﺯ ﺣﻴﻄﮥ‬

‫ﺩﺭﮎ ﻭ ﻓﻬﻢ ﺍﻧﺴﺎﻥ ﺧﺎﺭﺝ ﺍﺳﺖ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﻧﺎﺯﻟﮥ ﺩﺭ ﺑﻐﺪﺍﺩ ﺧﻄﺎﺏ ﺑﻪ ﻣﻼّﻫﺎﺩﻯ ﻗﺰﻭﻳﻨﻰ * ﮐﻪ ﺩﺭ ﺳﻠﮏ‬

‫ﺣﻰ ﻣﻨﺴﻠﮏ ﺑﻮﺩ ﻭﻟﻰ ﺑﻌﺪﴽ ﺑﻪﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﭘﻴﻮﺳﺖ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺭﺍ "ﻟﻄﻴﻔﮥ ﺭﺑّﺎﻧﻴّﻪ" ﻭ"ﺗﺠﻠّﻰ ّ‬
‫ﻋﺰ‬ ‫ﺣﺮﻭﻑ‬
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‫ﺻﻤﺪﺍﻧﻴّﻪ" ﻣﻌ ّﺮﻓﻰ ﻭ ﺗﺄﮐﻴﺪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻫﻴﭻ ﻧﻔﺴﻰ ﺑﻪﻣﺎﻫﻴّﺖ ﺣﻘﻴﻘﻰ ﺁﻥ ﭘﻰ ﻧﺘﻮﺍﻧﺪ ﺑﺮﺩ‪.‬‬

‫ﮑﺮ ﻧﻤﺎﺋﻰ ﺍﻟﺒﺘّﻪ‬ ‫" ‪ ...‬ﻭ ﺍﮔﺮ ﺍﻟﻰ ﻣﺎﻻﻧﻬﺎﻳﻪ ﺑﻌﻘﻮﻝ ﺍﻭﻟﻴّﻪ ﻭ ﺁﺧﺮﻳّﻪﺩﺭﺍﻳﻦﻟﻄﻴﻔﮥ ﺭﺑّﺎﻧﻴّﻪ ﻭﺗﺠﻠّﻰ ّ‬
‫ﻋﺰ ﺻﻤﺪﺍﻧﻴّﻪ ﺗﻔ ّ‬

‫ﺍﺯ ﻋﺮﻓﺎﻥ ﺍﻭ ﮐﻤﺎﻫﻮ ﺣ ّﻘﻪ ﺧﻮﺩ ﺭﺍ ﻋﺎﺟﺰ ﻭ ﻗﺎﺻﺮ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﺋﻰ" ‪(٢) .‬‬

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‫ﺟﻠﺪ ﺩﻭﻡ ﺻﻔﺤﺎﺕ‬ ‫ﺑﻪﮐﺘﺎﺏ‪The Revelation of Bahá'u'llah‬‬ ‫* ﺑﺮﺍﻯ ﮐﺴﺐ ّ‬

‫ﺍﻃﻼﻉ ﺩﺭ ﺑﺎﺭﮤ ﺍﻳﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ‬

‫‪ ١٤٤‬ﻭ ‪ ١٤٥‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪.‬‬

‫ﻣﻴﺴﺮ ﻧﻴﺴﺖ ﻭﻟﻰ‬
‫ﮔﺮﭼﻪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻓﺎﻧﻰ ﺑﺴﺮ ﻣﻰﺑﺮﺩ ﮐﺸﻒ ﺣﻘﻴﻘﺖ ﺭﻭﺡ ّ‬

‫ﺷﺨﺺ ﻣﻰﺗﻮﺍﻧﺪ ﺁﺛﺎﺭ ﺁﻥ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺻﻔﺎﺕ ﻧﺎﺷﻴﮥ ﺍﺯ ﺁﻥ ﺭﺍ ﺩﺭ ﻧﻔﺲ ﺧﻮﺩ ﺍﺣﺴﺎﺱ ﮐﻨﺪ‪ .‬ﺍﻋﺘﻘﺎﺩ ﺑﻪﺭﻭﺡ‬

‫ﺍﻃﻼﻉ ﺑﺮ ﻭﺟﻮﺩ ﻭ ﺧﺼﺎﺋﺺ ﺁﻥ ﺍﺯ ﻃﺮﻳﻖ ﺑﻴﺎﻧﺎﺕ ﻣﻘ ّﺪﺳﮥ ﺍﻟﻬﻴّﻪ ﺑﻪﻣﺎ ﻣﻰﺭﺳﺪ ﺍﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺍﻧﺪ ﮐﻪ‬
‫ﻭ ّ‬

‫ﺑﺪﻭﴽ ﺑﺼﻴﺮﺕ ﺣﻘﺎﺋﻖ ﺭﻭﺣﺎﻧﻴّﻪ ﺭﺍ ﺑﻪﻋﺎﻟﻢ ﺑﺸﺮﻳّﺖ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭﻟﮑﻦ ﺩﺭ ﺍﺩﻭﺍﺭ ﺳﺎﺑﻘﻪ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬

‫ﺍﺳﺘﻌﺪﺍﺩ ﺩﺭﮎ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﻟﻬﻰ ﺭﺍ ﺑﻄﻮﺭ ﮐﺎﻣﻞ ﮐﺴﺐ ﻧﮑﺮﺩﻩﺑﻮﺩ‪ .‬ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺑﺎ ﻋﺒﺎﺭﺍﺕ ﺯﻳﺮ‬

‫ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺭﺍ ﺗﺄﻳﻴﺪ ﻧﻤﻮﺩﻩﺍﺳﺖ‪:‬‬

‫ﺗﺤﻤﻞ ﺁﻥ ﺭﺍ ﻧﺪﺍﺭﻳﺪ ﻭ ﻟﻴﮑﻦ ﭼﻮﻥ ﺍﻭ‬

‫ّ‬ ‫"ﺑﺴﻴﺎﺭ ﭼﻴﺰﻫﺎﻯ ﺩﻳﮕﺮ ﻧﻴﺰ ﺩﺍﺭﻡ ﺑﻪﺷﻤﺎ ﺑﮕﻮﻳﻢ ﻟﮑﻦ ﺍﻻٓﻥ ﻃﺎﻗﺖ‬

‫ﻳﻌﻨﻰ ﺭﻭﺡ ﺭﺍﺳﺘﻰﺁﻳﺪ ﺷﻤﺎﺭﺍ ﺑﻪﺟﻤﻴﻊﺭﺍﺳﺘﻰ ﻫﺪﺍﻳﺖﺧﻮﺍﻫﺪﮐﺮﺩ‪(٣) .‬‬

‫ﺑﻪﻫﻤﻴﻦ ﺳﺒﺐ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺧﻮﺩ ﺑﻪﺫﮐﺮ ﻭﺟﻮﺩ ﺭﻭﺡ ﺍﮐﺘﻔﺎ ﻧﻤﻮﺩﻩ ﻭ ﺍﺯ ﺗﻮﺿﻴﺢ ﺣﻘﺎﺋﻖ ﻭ ﺍﺳﺮﺍﺭ‬

‫ﺁﻥ ﺧﻮﺩﺩﺍﺭﻯ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ‪.‬‬

‫ﻣﺤﻤﺪ ﮐﻪ ﺁﺧﺮﻳﻦ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺩﺭ ﮐﻮﺭ ﻧﺒ ّﻮﺕ ﺑﻮﺩ ﻭ ﻇﻬﻮﺭﺵ ﺍﺯ ﺗﻤﺎﻡ ﻇﻬﻮﺭﺍﺕ‬
‫ّ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺍﺳﻼﻡ ﺣﻀﺮﺕ‬

‫ﮔﺬﺷﺘﻪ ﺑﻪﻣﺎ ﻧﺰﺩﻳﮑﺘﺮ ﺍﺳﺖ‪ ،‬ﺑﻪﻧﺰﻭﻝ ﺁﻳﮥ ﮐﻮﺗﺎﻫﻰ ﺩﺭﺑﺎﺭﮤ ﺭﻭﺡ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺍﮐﺘﻔﺎ ﻧﻤﻮﺩﻩﺍﺳﺖ‪.‬‬

‫ﻼ" )‪(٤‬‬
‫ﻻ ﻗﻠﻴ ً‬
‫"ﻭﻳﺴﺄﻟﻮﻧﮏ ﻋﻦﺍﻟ ّﺮﻭﺡ ﻗﻞ ﺍﻟ ّﺮﻭﺡ ﻣﻦ ﺍﻣﺮ ﺭﺑّﻰ ﻭ ﻣﺎ ﺍﻭﺗﻴﺘﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍ ّ‬

‫ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﮐﻴﻔﻴّﺖ ﺭﻭﺡ ﺭﺍ ﺑﺎ ﺗﻮﺿﻴﺤﺎﺕ ﺑﺴﻴﺎﺭﻯ ﺭﻭﺷﻦ‬

‫ﻣﻘﺪﺳﻪ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺑﻪﻭﺟﻮﺩ ﺭﻭﺡ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺑﻪﻋﻨﻮﺍﻥ‬

‫ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﺍﻳﻦ ﻫﻴﺎﮐﻞ ّ‬

‫ﻳﮏ ﺣﻘﻴﻘﺖ ﺭﻭﺣﺎﻧﻰ ﻧﺎﺷﻨﺎﺧﺘﻨﻰ ﺗﻮﺻﻴﻒ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ ،‬ﺍﺯ ﺁﻥ ﺑﻌﻨﻮﺍﻥ "ﺁﻳﺖ ﮐﺒﺮﻯ" ﻳﺎﺩ ﮐﺮﺩﻩ ﻭ ﻣﻘﺎﻡ‬

‫ﻣﻘﺪﺳﮥ ﺍﻣﺮﺍ‪ ‬ﺑﻴﺎﻧﺎﺕ ﺯﻳﺎﺩﻯ ﻧﻴﺰ ﺩﺭﺑﺎﺭﮤ ﺻﻔﺎﺕ ﻭ ﺧﺼﺎﺋﺺ‬

‫ّ‬ ‫ﺑﻠﻨﺪ ﺁﻥ ﺭﺍ ﺗﺼﺪﻳﻖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ ﺁﺛﺎﺭ‬

‫ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﻭ ﺑﻘﺎ ﻭ ﺗﺮ ّﻗﻰ ﺁﻥ ﺩﺭ ﻋﻮﺍﻟﻢ ﺑﻌﺪ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺍﻳﺮﮤ ﺍﻳﻦ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺑﻪﻗﺪﺭﻯ ﻭﺳﻴﻊ‬

‫ﺍﺳﺖ ﮐﻪ ﻣﻰﺗﻮﺍﻥ ﺑﺎ ﮔﺮﺩﺁﻭﺭﻯ ﺁﻧﻬﺎ ﻣﺠﻤﻮﻋﮥ ﺑﺰﺭﮔﻰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺗﺄﻟﻴﻒ ﻧﻤﻮﺩ‪ .‬ﻓﻰﺍﻟﺤﻘﻴﻘﻪ ﻳﮑﻰ ﺍﺯ‬

‫ﻋﻄﺎﻳﺎﺋﻰ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺯﻣﻴﻨﮥ ﻋﻠﻢ ﺍﺩﻳﺎﻥ ﺑﻪ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺭﺯﺍﻧﻰ ﺩﺍﺷﺘﻪﺍﻧﺪ ﺗﺒﻴﻴﻨﺎﺕ ﻭ‬

‫ﺗﻮﺿﻴﺤﺎﺗﻰ ﺍﺳﺖ ﮐﻪ ﺑﻨﺎ ﺑﻪ ﺍﺳﺘﻌﺪﺍﺩ ﻣﺮﺩﻡ ﺍﻳﻦ ﺯﻣﺎﻥ ﺩﺭﺑﺎﺭﮤ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭﻟﻰ ﺍﻳﻦ‬
‫ﺨﺼﺎﺕ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻭ ﺑﻬﻴﭻ ﻭﺟﻪ ﻣﺎﻫﻴّﺖ‬
‫ﺗﻮﺿﻴﺤﺎﺕ ﻭ ﺗﺒﻴﻴﻨﺎﺕ ﻫﻢ ﺗﻨﻬﺎ ﺩﺭﺑﺎﺭﮤ ﺧﺼﺎﺋﺺ ﻭ ﻣﺸ ّ‬

‫ﺁﻧﺮﺍ ﺗﻮﺟﻴﻪ ﻧﻤﻰﮐﻨﺪ‪.‬‬

‫ﺑﺎﻟﻄﺒﻊ ﺍﺯ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﻧﺎﺷﻰ ﻣﻰﺷﻮﺩ ﮐﻠﻤﺎﺕ ﺍﺯ‬

‫ﺍﺯ ﺁﻥ ﺟﺎ ﮐﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺣﻘﻴﻘﺘﻰ ﺍﺳﺖ ﻣﻌﻨﻮﻯ ﻭ ّ‬

‫ﺣﻮﺍﺱ ﺟﺴﻤﺎﻧﻰ ﺑﺸﺮﻯ ﺍﺯ ﺩﺭﮎ ﺣﻘﻴﻘﺖ‬

‫ّ‬ ‫ﺗﻮﺻﻴﻒ ﺟﻮﻫﺮ ﺫﺍﺗﻰ ﺁﻥ ﻗﺎﺻﺮ ﻭ ﻗﻮﺍﻯ ﻋﻘﻼﻧﻰ ﻭ ﺩﻳﮕﺮ‬

‫ﺍﺻﻠﻰ ﺁﻥ ﻋﺎﺟﺰﺍﺳﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻳﻦ ﻧﮑﺘﻪ ﺭﺍ ﺩﺭ ﻟﻮﺣﻰ ﮐﻪ ﺧﻄﺎﺏ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﺑﻪﻧﺎﻡ‬

‫ﻋﺒﺪﺍﻟ ّﺮﺯﺍﻕ ﺻﺎﺩﺭ ﮔﺸﺘﻪ ﺗﺄﻳﻴﺪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﮐﻞ ﺫﻯ ﻋﻠﻢ ﻋﻦ‬

‫"ﺍﻳﻦﮐﻪ ﺍﺯ ﺣﻘﻴﻘﺖ ﻧﻔﺲ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻳﺪ ﺍﻧّﻬﺎ ﺁﻳﺔ ﺍﻟﻬﻴّﺔ ﻭ ﺟﻮﻫﺮﺓ ﻣﻠﮑﻮﺗﻴّﺔ ﺍﻟّﺘﻰ ﻋﺠﺰ ّ‬

‫ﮐﻞ ﺫﻯ ﻋﺮﻓﺎﻥ ﻋﻦ ﻣﻌﺮﻓﺘﻬﺎ‪ . . .‬ﺍ ّﻥ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﻣﺎ ﻫﻰ ﻋﻠﻴﻪ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕﺍ‪ ‬ﻭ ﺳ ّﺮ‬
‫ﻋﺮﻓﺎﻥ ﺣﻘﻴﻘﺘﻬﺎ ﻭ ّ‬

‫ﻣﻦ ﺍﺳﺮﺍﺭﺍ‪ ‬ﺍﻭﺳﺖ ﺁﻳﺖ ﮐﺒﺮﻯ ﻭ ﻣﺨﺒﺮﻯ ﮐﻪ ﺧﺒﺮ ﻣﻰﺩﻫﺪ ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺩﺭ ﺍﻭ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﺁﻧﭽﻪ ﮐﻪ‬

‫ﻋﺎﻟﻢ ﺣﺎﻝ ﺍﺳﺘﻌﺪﺍﺩ ﺫﮐﺮ ﺁﻥ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﺩ‪(٥) " . . .‬‬

‫ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻣﻄﺎﻟﻌﮥ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺳﻬﻢ ﺯﻳﺎﺩﻯ ﺳﺒﺐ ﺗﻨﻮﻳﺮ ﺍﻓﮑﺎﺭ ﻧﻔﻮﺱ ﺷﻮﺩ ﺍﺯ‬

‫ﺗﻤ ّﻌﻦ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﮐﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﻫﻤﺎﻥ‬

‫ﻟﺤﻈﮥ ﺍﻧﻌﻘﺎﺩ ﻧﻄﻔﻪ ﺑﺎ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﻫﻤﺮﺍﻩ ﻭ ﻣﺮﺗﺒﻂ ﻣﻰ ﮔﺮﺩﺩ ﺍﺯ ﺍﻳﻦ ﺭﻭ ﺍﻋﺘﻘﺎﺩ ﺑﻪﺍﻳﻨﮑﻪ ﺭﻭﺡ ﻗﺒﻞ ﺍﺯ‬

‫ﺍﻧﻌﻘﺎﺩ ﻧﻄﻔﻪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ ﻣﻄﺎﺑﻘﺖ ﻧﺪﺍﺭﺩ‪ .‬ﺣﻀﺮﺕ ﺷﻮﻗﻰﺭﺑّﺎﻧﻰ ﻭﻟﻰﺍﻣﺮ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬
‫ّ‬
‫ﻣﻰﻓﺮﻣﺎﻳﺪﮐﻪ‪:‬‬

‫"ﻧﻔﺲ ﻳﺎ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﺍﻧﻌﻘﺎﺩ ﻧﻄﻔﮥ ﺟﺴﻤﺎﻧﻰ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻳﺪ‪(٦) ".‬‬

‫ﻣﻘﺪﺱ ﻭ ﻣﺘﻌﺎﻟﻰ ﺍﺯ ﻭﺭﻭﺩ ﻭ ﺧﺮﻭﺝ ﻭ ﻳﺎ ﺻﻌﻮﺩ ﻭ ﻧﺰﻭﻝ ﺍﺳﺖ ﻧﻤﻰﺗﻮﺍﻥ ﺑﻪﻣﻔﻬﻮﻡ‬

‫ّ‬ ‫ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﮐﻪ‬

‫ﺟﺴﻤﺎﻧﻰ ﺩﺭ ﺩﺭﻭﻥ ﺑﺪﻥ ﺗﺼ ّﻮﺭ ﻧﻤﻮﺩ ﻭ ﻳﺎ ﺁﻥ ﺭﺍ ﺑﺎ ﺍﺷﻴﺎء ﻣﺎ ّﺩﻯ ﻣﺮﺗﺒﻂ ﺳﺎﺧﺖ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺡ ﻋﺒﺪﺍﻟ ّﺮﺯﺍﻕ ﭼﻨﻴﻦ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫"ﺍﻳﻦ ﻣﻘﺎﻣﺎﺕ ﻭ ﻫﻢﭼﻨﻴﻦ ﻣﻘﺎﻣﺎﺕ ﻧﻔﺲ ﺩﺭ ﺍﻟﻮﺍﺡ ﺷﺘّﻰ ﺫﮐﺮ ﺷﺪﻩ ﺍﻭﺳﺖ ﺁﻳﺘﻰ ﮐﻪ ﺍﺯ ﺩﺧﻮﻝ ﻭ ﺧﺮﻭﺝ‬

‫ﻣﻘﺪﺱ ﺍﺳﺖ ﻭ ﺍﻭﺳﺖ ﺳﺎﮐﻦ ﻃﺎﺋﺮﻭﺳﺎﺋﺮﻗﺎﻋﺪﺷﻬﺎﺩﺕ ﻣﻰﺩﻫﺪ ﺑﺮﻋﺎﻟﻤﻰﮐﻪ ﺍﺯﺑﺮﺍﻯ ﺍﻭﺍ ّﻭﻝﻭ ﺁﺧﺮ ﺍﺳﺖ ﻭ‬
‫ّ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺍ ّﻭﻝ ﻭﺁﺧﺮ ﺍﺳﺖ"‪(٧) .‬‬

‫ﻫﻢﭼﻨﻴﻦ ﺑﺮﻋﺎﻟﻤﻰ ﮐﻪ ّ‬

‫ﺗﻌﻠّﻖ ﺭﻭﺡ ﺑﻪ ﺟﺴﻢ ﻫﻤﺎﻧﻨﺪ ﺍﺭﺗﺒﺎﻁ ﻧﻮﺭ ﺑﺎ ﺁﺋﻴﻨﻪ ﺍﺳﺖ ﻧﻮﺭﻯ ﮐﻪ ﺩﺭ ﺁﺋﻴﻨﻪ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﺍﺯ ﺧﻮﺩ ﺁﺋﻴﻨﻪ‬

‫ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﻧﻌﮑﺎﺱ ﻧﻮﺭﻯ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻣﻨﺒﻊ ﺩﻳﮕﺮ ﻧﺎﺷﻰ ﻣﻰﺷﻮﺩ ﺑﻪ ﻫﻤﻴﻦ ﺳﺒﺐ ﻭﻗﺘﻰ ﺁﺋﻴﻨﻪ ﻣﻰ‬

‫ﺷﮑﻨﺪ ﻧﻮﺭ ﻫﻢﭼﻨﺎﻥ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ﻣﻰﻣﺎﻧﺪ‪.‬‬

‫ﺯﻣﺎﻧﻰ ﮐﻪ ﺭﻭﺡ ﺑﺎ ﺟﺴﻢ ﻫﻤﺮﺍﻩ ﻣﻰﺷﻮﺩ ﻳﮏ ﻣﻮﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ﺑﺎ ﺧﺼﻮﺻﻴّﺎﺕ ﻳﮕﺎﻧﻪ ﻭ ﻣﺨﺼﻮﺹ‬

‫ﺑﻪﻭﺟﻮﺩ ﻣﻰﺁﻳﺪ ﺍﻳﻦ ﻣﻮﺟﻮﺩﻳّﺖ ﮐﻪ ﺑﺪﺍﻳﺘﺶ ﻟﺤﻈﮥ ﺍﻧﻌﻘﺎﺩ ﻧﻄﻔﻪ ﺍﺳﺖ ﻧﻬﺎﻳﺖ ﻧﺪﺍﺭﺩ‪ .‬ﺣﻀﺮﺕ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫"ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺑﺪﺍﻳﺖ ﺍﺳﺖ ﻭﻟﻰ ﻧﻬﺎﻳﺖ ﻧﻪ ﺍﻟﻰﺍﻻﺑﺪ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ" )‪(٨‬‬

‫ﺭﻭﺡ ﺣﻘﻴﻘﺘﻰ ﺟﺎﻭﺩﺍﻧﻰ ﻭ ﺍﺑﺪﻯ ﺍﺳﺖ ﻭ ﺑﻪﺗﺮ ّﻗﻴﺎﺕ ﺧﻮﺩ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺗﺎ ﺍﺑﺪ ﺍﺩﺍﻣﻪ ﻣﻰﺩﻫﺪ‪ .‬ﺗﺼ ّﻮﺭ ﻭ‬

‫ﺍﻋﺘﻘﺎﺩ ﺑﻪﺣﻴﺎﺕ ﺟﺎﻭﺩﺍﻧﻰ ﺩﺭ ﺣﻘﻴﻘﺖ ﻋﺎﻟﻴﺘﺮﻳﻦ ﻭﺳﻴﻠﻪ ﺑﺮﺍﻯ ﺗﻮﺳﻌﮥ ﺑﺼﻴﺮﺕ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺍﻧﺪﻳﺸﻪ‬

‫ﺍﺑﺪﻳﺖ ﺭﻭﺡ ﺩﺭ ﻗﻠﺐ ﻫﺮ ﻧﻔﺲ ﻣﺆﻣﻨﻰ ﺍﺣﺴﺎﺱ ﻣﺴ ّﺮﺕ ﻋﻤﻴﻖ ﺑﺮﻣﻰﺍﻧﮕﻴﺰﺩ ﻭ ﻭﻯ‬
‫ﺩﺭ ﺑﺎﺭﮤ ﻓﻨﺎﻧﺎﭘﺬﻳﺮﻯ ﻭ ّ‬

‫ﺭﺍ ﺑﻪ ﺍﺩﺍﻯ ﺷﮑﺮﺍﻧﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﻦ ﻭﺩﻳﻌﮥ ﺣﻴﺎﺕ ﺟﺎﻭﺩﺍﻧﻰ ﮐﻪ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﻭﻧﺪ ﻗﺪﻳﺮ ﻋﻨﺎﻳﺖ ﺷﺪﻩ ﻭﺍﺩﺍﺭ‬

‫ﻣﻰﮐﻨﺪ‪ .‬ﻳﮑﻰ ﺍﺯ ﺟﻬﺎﺕ ﺩﻳﮕﺮ ﺍﻳﻦ ﻣﻮﻫﺒﺖ ﺍﻟﻬﻴّﻪ ﺍﻓﺘﺨﺎﺭﻯ ﺍﺳﺖ ﮐﻪ ﺧﺪﺍ ﺑﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻋﻨﺎﻳﺖ ﻧﻤﻮﺩﻩ‬

‫ﻣﻘﺪﺭ ﺍﺳﺖ ﺗﺎ ﺍﺑﺪ ﺩﺭ ﻋﻮﺍﻟﻢ‬

‫ﻭ ﺁﻧﺎﻥ ﺭﺍ ﻭﺳﻴﻠﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ ﺑﺮﺍﻯ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻥ ﺍﻃﻔﺎﻝ ﮐﻪ ﺍﺭﻭﺍﺣﺸﺎﻥ ّ‬

‫ﺍﻟﻬﻰ ﺗﺮ ّﻗﻰ ﮐﻨﺪ‪ّ .‬‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻣﻰﺗﻮﺍﻧﺪ ﻫﺮ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻯ ﺭﺍ ﻏﺮﻕ ﺩﺭ ﺷﻌﻒ ﻭ ﺳﺮﻭﺭ ﻧﻤﺎﻳﺪ‪.‬‬

‫ﻣﻘﺪﺳﮥ ﺍﻟﻬﻴّﻪ ﺭﺍ ﺗﻼﻭﺕ ﻭ ﺩﺭ ﺍﻃﺮﺍﻑ‬

‫ّ‬ ‫ﺟﻬﺖ ﺩﺭﮎ ﻭ ﻓﻬﻢ ﺣﻘﺎﺋﻖ ﺭﻭﺣﺎﻧﻰ ﺍﻧﺴﺎﻥ ﻧﺎﮔﺰﻳﺮ ﺍﺳﺖ ﺁﺛﺎﺭ‬

‫ﮑﺮ ﮐﻨﺪ‪ .‬ﻣﻨﺒﻊ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﮐﻪ ﺍﻧﺴﺎﻥ ﻣﻰ ﺗﻮﺍﻧﺪ ﺍﺯ ﺁﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺩﺭﺱ ﮔﻴﺮﺩ‬
‫ﻣﻌﺎﻧﻰ ﻣﻮﺩﻭﻋﮥ ﺩﺭ ﺁﻧﻬﺎ ﺗﻔ ّ‬

‫ﺗﺤﻘﻴﻖ ﺩﺭ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﺸﺮﻭﻁ ﺑﺮ ﺁﻧﺴﺖ ﮐﻪ ﺷﺨﺺ ﺑﺘﻮﺍﻧﺪ ﮐﺸﻔﻴّﺎﺕ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ‬

‫ﻣﻘﺪﺳﻪ ﺗﻄﺒﻴﻖ ﺩﻫﺪ‪ .‬ﺗﻮﺃﻡ ﺳﺎﺧﺘﻦ ﻣﻄﺎﻟﻌﮥ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﻭ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴﻌﺖ ﻭ‬
‫ّ‬ ‫ﺣﻘﺎﺋﻖ ﻣﮑﻨﻮﻧﮥ ﺩﺭ ﺁﺛﺎﺭ‬
‫ﺣﺪﻯ‬
‫ﺗﻄﺒﻴﻖ ﺁﻥ ﺩﻭ ﺑﺎ ﻫﻤﺪﻳﮕﺮ ﻣﻰﺗﻮﺍﻧﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﮐﺸﻒ ﻫﺮ ﻣﺴﺌﻠﮥ ﺭﻭﺣﺎﻧﻰ ﺍﺯ ﺟﻤﻠﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺗﺎ ّ‬

‫ﻣﺴﺘﻘﻞ‬
‫ّ‬ ‫ﻣﺪﺩ ﻭ ﻳﺎﺭﻯ ﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺗﺬ ّﮐﺮ ﺍﻳﻦ ﻧﮑﺘﻪ ﻻﺯﻡﺍﺳﺖ ﮐﻪ ﭼﻮﻥ ﺁﺛﺎﺭ ّ‬
‫ﻣﻘﺪﺳﮥ ﺍﻟﻬﻴّﻪ ﻣﻨﺎﺑﻊ‬

‫ﺑﺎﻟﺬّ ﺍﺕ ﺑﺮﺍﻯ ﺩﺭﮎ ﺣﻘﺎﺋﻖ ﺭﻭﺣﺎﻧﻴّﻪ ﻫﺴﺘﻨﺪ‪ ،‬ﺑﺮﺭﺳﻰ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴﻌﺖ ﺑﺎﻳﺪ ﺑﺎ ﺁﻧﻬﺎ ﺗﻄﺒﻴﻖ ﺩﺍﺩﻩ ﺷﻮﺩ ﺩﺭ‬

‫ﻏﻴﺮ ﺍﻳﻦ ﺻﻮﺭﺕ ﻳﻌﻨﻰ ﺗﮑﻴﻪ ﺑﺮ ﺁﻥ ﻗﻮﺍﻧﻴﻦ ﺑﻪ ﺗﻨﻬﺎﺋﻰ ﺩﺭ ﻣﻄﺎﻟﻌﮥ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﻣﻰﺗﻮﺍﻧﺪ ﮔﻤﺮﺍﻩ ﮐﻨﻨﺪﻩ‬

‫ﺑﺎﺷﺪ‪.‬‬

‫ﺷﻨﺎﺳﺎﺋﻰ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﮐﻪ ﺧﻠﻘﺖ ﺍﻟﻬﻰ ﺣﻘﻴﻘﺖ ﻭﺍﺣﺪﻯ ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪﺩﺭﮎ ﻋﻤﻴﻖﺗﺮ ﺣﻘﺎﺋﻖ‬

‫ﺩﻳﻨﻰ ﻣﻮ ّﻓﻖ ﻣﻰﮐﻨﺪ ﻭ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﮐﻪ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﻭ ﺟﺴﻤﺎﻧﻰ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﻧﺒﻮﺩﻩ ﻭ ﺑﻠﮑﻪ ﻫﺮ ﺩﻭ‬

‫ﺟﺰﺋﻰ ﺍﺯ ﻗﻠﻤﺮﻭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺑﻪﺷﻤﺎﺭ ﻣﻰ ﺭﻭﻧﺪ‪ .‬ﻗﻮﺍﻋﺪﻯ ﮐﻪ ﺑﺮ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﺣﺎﮐﻢﺍﺳﺖ ﺑﺎ ﺍﺻﻮﻟﻰ ﮐﻪ‬

‫ﺩﺭ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ ﻭ ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﻌﻤﻮﻝ ﻭ ﻣﺘﺪﺍﻭﻝﺍﺳﺖ ﻣﺸﺎﺑﻪ ﻣﻰﺑﺎﺷﺪ‪ .‬ﻣﺜ ً‬
‫ﻼ‬

‫ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﮐﻪ ﺑﻴﻦ ﻗﻮﺍﻧﻴﻨﻰ ﮐﻪ ﺑﺮ ﺣﻴﺎﺕ ﻭ ﺭﺷﺪ ﻭ ﻧﻤ ّﻮ ﺩﺭﺧﺖ ﺣﮑﻮﻣﺖ ﻣﻰﮐﻨﺪ ﻭ ﺍﺻﻮﻟﻰ ﮐﻪ‬

‫ﻣﺤ ّﺮﮎ ﺣﻴﺎﺕ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺍﺯ ﻧﻈﺮ ﻣﺎ ّﺩﻯ ﻭ ﻣﻌﻨﻮﻯ ﻣﺸﺎﺑﻬﺖ ﻓﺮﺍﻭﺍﻥ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﺩﺭﺧﺖ ﺭﻳﺸﻪﻫﺎﻯ‬

‫ﺧﻮﺩ ﺭﺍ ﻋﻤﻴﻘﴼ ﺩﺭ ﺧﺎﮎ ﻓﺮﻭ ﻣﻰﺑﺮﺩ ﻭ ﺍﺯ ﻣﻮﺍ ّﺩ ﻣﻌﺪﻧﻰ ﻣﻮﺟﻮﺩ ﺩﺭ ﺁﻥ ﺗﻐﺬﻳﻪ ﻣﻰﮐﻨﺪ ﻭ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦﮐﻪ‬

‫ﻧﺴﺒﺖ ﺑﻪ ﺧﺎﮎ ﺩﺭ ﺭﺗﺒﮥ ﺑﺎﻻﺗﺮ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﺑﺮﺍﻯ ﺣﻔﻆ ﺣﻴﺎﺕ ﺧﻮﺩ ﺑﻪ ﺁﻥ ﻭﺍﺑﺴﺘﻪ ﺍﺳﺖ‪ .‬ﻋﻠﻰﺭﻏﻢ ﺍﻳﻦ‬

‫ﻭﺍﺑﺴﺘﮕﻰ ﺩﺭﺧﺖ ﺩﺭ ﺟﻬﺖ ﻣﺨﺎﻟﻒ ﺭﺷﺪ ﻣﻰﮐﻨﺪ ﮔﻮﺋﻰ ﺑﻪﻋﻠّﺖ ﻋﺪﻡ ﻋﻼﻗﻪ ﺑﻪ ﺧﺎﮎ ﺷﺎﺧﻪﻫﺎﻳﺶ ﺭﺍ‬

‫ﺑﻪﺳﻮﻯ ﺁﺳﻤﺎﻥ ﻣﻰﮔﺴﺘﺮﺍﻧﺪ‪ .‬ﺍﻧﺴﺎﻥ ﻫﻢ ﻭﻗﺘﻰ ﺍﺯ ﺗﻌﻠّﻘﺎﺕ ﻣﺎ ّﺩﻯ ﻣﻰﮔﺬﺭﺩ ﻭ ﺭﻭﺣﺶ ﺑﻪﺍﻣﻮﺭ ﺭﻭﺣﺎﻧﻰ ﻣﻴﻞ‬

‫ﻣﻰﮐﻨﺪ ﺑﻪﻃﻮﺭ ﻣﺸﺎﺑﻬﻰ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎ ّﺩﻯ ﻣﻨﻘﻄﻊ ﻣﻰﮔﺮﺩﺩ‪.‬‬

‫ﺩﺭﺧﺖ ﺑﺎ ﺭﺷﺪ ﺑﻪﺳﻮﻯ ﺁﺳﻤﺎﻥ ﺍﺯ ﺯﻣﻴﻦ ﺩﻭﺭﺗﺮ ﻣﻰﺷﻮﺩ ﻭ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﺷ ّﻌﮥ ﺁﻓﺘﺎﺏ ﮐﻪ ﮔﺮﺍﻧﺒﻬﺎﺗﺮﻳﻦ‬

‫ﺷﻴﺊ ﺩﺭ ﻋﺎﻟﻢ ﻣﺎ ّﺩﻯ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﺛﺮ ﺟﺬﺏ ﻗﻮﺍﺋﻰ ﮐﻪ ﺍﺯ ﺁﻥ ﻧﺎﺷﻰ ﻣﻰﺷﻮﺩ ﺳﺒﺰ ﻭ ﺧ ّﺮﻡ ﻣﻰﻣﺎﻧﺪ‪،‬‬

‫ﺷﮑﻮﻓﻪﻫﺎﻯ ﺯﻳﺒﺎ ﻣﻰﺩﻫﺪ ﻭ ﺍﺛﻤﺎﺭ ﺷﻴﺮﻳﻦ ﺑﻪﺑﺎﺭ ﻣﻰٓﺍﻭﺭﺩ‪ .‬ﺭﺷﺪ ﺩﺭﺧﺖ ﻳﮏ ﻋﻤﻞ ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﺍﺳﺖ ﻭﻟﻰ‬

‫ﺍﮔﺮ ﺑﻪﻓﺮﺽ ﺩﺍﻧﮥ ﻧﺒﺎﺗﻰ ﺍﺧﺘﻴﺎﺭ ﺍﺯ ﺧﻮﺩ ﺩﺍﺷﺖ ﻭ ﺑﻪﺳﺒﺐ ﻋﻼﻗﻪ ﻭ ﻭﺍﺑﺴﺘﮕﻰ ﺑﻪﺧﺎﮎ ﺭﺷﺪﺵ ﺭﺍ ﺑﻪ‬
‫ﺳﻮﻯ ﺯﻣﻴﻦ ﺩﻻﻟﺖ ﻣﻰﻧﻤﻮﺩ ﻭ ﺷﺎﺧﻪﻫﺎﻳﺶ ﺭﺍ ﺩﺭ ﺧﺎﮎ ﭘﻨﻬﺎﻥ ﻣﻰﺳﺎﺧﺖ ﺷﮏ ﻧﻴﺴﺖ ﮐﻪ ﺑﻪﺻﻮﺭﺕ‬

‫ﺩﺭﺧﺖ ﺩﺭ ﻧﻤﻰﺁﻣﺪ ﻭ ﺩﺭ ﺍﺛﺮ ﻣﺤﺮﻭﻣﻴّﺖ ﺍﺯ ﻧﻮﺭ ﺁﻓﺘﺎﺏ ﻓﺎﺳﺪ ﺷﺪﻩ ﻭ ﺍﺯ ﺑﻴﻦ ﻣﻰﺭﻓﺖ‪.‬‬

‫ﻫﻤﻴﻦ ﺍﺻﻞ ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺻﺎﺩﻕ ﻭ ﻣﻌﺘﺒﺮ ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺧﺎﮐﻰ ﺯﻳﺴﺖ ﻣﻰﮐﻨﺪ‪،‬‬

‫ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ ﻣﻌﺎﺵ ﺧﻮﺩ ﻧﺎﮔﺰﻳﺮ ﺍﺯ ﮐﺎﺭ ﻭ ﮐﻮﺷﺶ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﺣﻔﻆ ﺣﻴﺎﺕ ﺧﻮﻳﺶ ﺑﻪﻭﺳﺎﺋﻞ ﻣﺎ ّﺩﻯ ﻧﻴﺎﺯ‬

‫ﺩﺍﺭﺩ‪ .‬ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺧﺪﺍﻭﻧﺪ ﻃﺒﻖ ﻋﻬﺪﻯ ﮐﻪ ﺑﺎ ﺍﻧﺴﺎﻥ ﻧﻤﻮﺩﻩ ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻋﻼﻳﻖ ﺩﻧﻴﺎﻯ ﻣﺎ ّﺩﻯ ﻭ ﺍﻗﺒﺎﻝ‬

‫ﻣﻘﺪﺭ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﺮ ﺧﻼﻑ ﺩﺭﺧﺖ ﮐﻪ ﺍﺯ ﺧﻮﺩ‬

‫ﺑﻪﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﺑﺮﺍﻯ ﺭﻭﺡ ﻭﻯ ّ‬

‫ﺍﺧﺘﻴﺎﺭﻯ ﻧﺪﺍﺷﺖ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻋﻤﺎﻝ ﺧﻮﺩ ﻣﺨﺘﺎﺭ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑﻪﺗﺼﻤﻴﻢ ﻭ ﻣﻴﻞ‬

‫ﺧﻮﺩ ﺗﻘﺪﻳﺮﺍﺕ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﻴﺮﺩ ﻭ ﺑﻪﻋﻼﻳﻖ ﺩﻧﻴﺎﻯ ﻣﺎ ّﺩﻯ ﻭ ﻇﻮﺍﻫﺮ ﻓﺮﻳﺒﻨﺪﮤ ﺁﻥ ﺩﻝ‬

‫ﺑﻪﺑﻨﺪﺩ ﺑﻪﺗﺪﺭﻳﺞ ﺍﺳﻴﺮ ﻣﺎﺩﻳّﺎﺕ ﮔﺸﺘﻪ ﻭ ﺭﻭﺣﺶ ﺍﺯ ﻧﻴﺮﻭﻯ ﺍﻳﻤﺎﻥ ﻣﺤﺮﻭﻡ ﻭ ﺩﭼﺎﺭ ﻓﻘﺮ ﺭﻭﺣﺎﻧﻰ ﻣﻰﺷﻮﺩ‪ .‬ﺑﺮ‬

‫ﺗﻮﺟﻪ ﺧﻮﺩ ﺭﺍ‬

‫ﻋﮑﺲ ﺍﮔﺮ ﺷﺨﺺ ﺑﻪﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺭﻭﻯ ﺁﻭﺭﺩ ﻭ ﺑﻪﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﺍﻗﺒﺎﻝ ﮐﻨﺪ ﻭ ﻫﻤﮥ ّ‬

‫ﺑﻪﺍﻣﻮﺭ ﺩﻧﻴﺎﻯ ﻓﺎﻧﻰ ﻣﻌﻄﻮﻑ ﻧﺴﺎﺯﺩ ﺭﻭﺣﺶ ﺍﺯ ﺍﻧﻮﺍﺭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻧﻮﺭﺍﻧﻰ ﻣﻰﺷﻮﺩ ﻭ ﺑﺮ ﻣﻘﺼﺪ ﺟﻠﻴﻠﻰ‬

‫ﮐﻪ ﺑﻪﺟﻬﺖ ﺁﻥ ﺧﻠﻖ ﺷﺪﻩ ﻓﺎﺋﺰ ﻣﻰﮔﺮﺩﺩ‪ .‬ﻣﺜﺎﻝ ﻓﻮﻕ ﺩﺭﺑﺎﺭﮤ ﻣﺸﺎﺑﻬﺖ ﺩﺭﺧﺖ ﻭ ﺍﻧﺴﺎﻥ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ‬

‫ﮐﻪ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﻭ ﺟﺴﻤﺎﻧﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺍﺻﻮﻝ ﻣﺸﺎﺑﻬﻰ ﺑﺎ ﻫﻢ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭﻧﺪ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﺎ‬

‫ﺑﺮﺭﺳﻰ ﻗﻮﺍﻧﻴﻦ ﻣﺎ ّﺩﻯ ﺑﻪ ﮐﺸﻒ ﺑﻌﻀﻰ ﺍﺯ ﺍﺻﻮﻝ ﺭﻭﺣﺎﻧﻰ ﻣﻮ ّﻓﻖ ﺷﺪ‪ .‬ﺑﻪﻫﻤﻴﻦ ﻧﺤﻮ ﺍﺣﮑﺎﻡ ﻭ ﺗﻌﺎﻟﻴﻢ‬

‫ﺍﺻﻠﻰ ﺩﻳﻦ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺟﻠﻮﻩﻫﺎﺋﻰ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴﻌﺖ ﻣﻨﺘﻬﺎ ﺩﺭ ﺳﻄﺢ ﻋﺎﻟﻰﺗﺮﻯ ﺍﺯ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺗﻠ ّﻘﻰ‬

‫ﻧﻤﻮﺩ‪ .‬ﺗﻨﻬﺎ ﺗﻔﺎﻭﺗﻰ ﮐﻪ ﺩﺭ ﺍﻳﻦﺟﺎ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺍﻳﻦﺍﺳﺖ ﮐﻪ ﺍﺻﻮﻝ ﻋﺎﻟﻢ ﻣﺎﺩﻭﻥ ﻭﻗﺘﻰ ﺩﺭ ﻋﺎﻟﻢ ﻣﺎﻓﻮﻕ‬

‫ﺨﺼﺎﺕ ﺟﺪﻳﺪ ﺍﺿﺎﻓﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﺩﻧﻴﺎﻯ ﭘﺴﺖﺗﺮ ﻣﻮﺟﻮﺩ ﻧﺒﻮﺩ ﻭﺍﺟﺪ ﻣﻰﮔﺮﺩﺩ‪.‬‬

‫ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ﺑﻌﻀﻰ ﻣﺸ ّ‬

‫ﺩﺭ ﻣﺜﺎﻝ ﻓﻮﻕ ﻋﺎﻣﻞ ﺟﺪﻳﺪ ﺍﺿﺎﻓﻰ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻌﻴﻴﻦ ﺳﺮﻧﻮﺷﺖ ﺧﻮﺩ ﺍﺯ ﻧﻴﺮﻭﻯ ﺍﺭﺍﺩﻩ ﻭ ﺍﺧﺘﻴﺎﺭ‬

‫ﺑﻬﺮﻩﻣﻨﺪ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻰﮐﻪ ﺩﺭﺧﺖ ﮐﻪ ﺑﻪﻃﻮﺭ ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﺭﺷﺪ ﻣﻰ ﮐﻨﺪ ﺍﺯ ﺍﻳﻦ ﺍﺭﺍﺩﻩ ﻭ ﺍﺧﺘﻴﺎﺭ ﻣﺤﺮﻭﻡ‬

‫ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﻣﻘﺪﺳﻪ ﺍﻳﻦ ﻧﮑﺘﻪ ﺭﺍ ﻣﺘﺬ ّﮐﺮ ﻣﻰﺷﻮﻧﺪ ﮐﻪ ﻫﺮ ﻳﮏ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﻟﻢ‬
‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ّ‬

‫ﻣﺎ ّﺩﻯ ﻗﺮﻳﻨﻪ ﻭ ﻫﻤﺎﻧﻨﺪﻯ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ‪ .‬ﺑﺮﺍﻯ ﺗﺸﺨﻴﺺ ﺍﻳﻦ ﻋﻮﺍﻟﻢ ﻣﺸﺎﺑﻪ ﺍﻧﺴﺎﻥ ﻣﻰ ﺗﻮﺍﻧﺪ ﺑﻪ‬

‫ﻼ ﻣﻄﺎﻟﻌﮥ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﺁﺛﺎﺭ ﻭ ﺑﻴﺎﻧﺎﺕ ﺍﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﻣﺮﺍﺟﻌﻪ ﻭ ﺍﺯ ﺁﻥﻫﺎ ﮐﺴﺐ ﻫﺪﺍﻳﺖ ﮐﻨﺪ‪ .‬ﻣﺜ ً‬

‫ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺎ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻣﺘﻴّﻘﻦ ﻣﻰﮐﻨﺪ ﮐﻪ ﻗﺮﻳﻨﮥ ﻣﻈﻬﺮﺍﻟﻬﻰ ﺩﺭ ﻋﺎﻟﻢ ﻣﺎ ّﺩﻯ ﺷﻤﺲ‬

‫ﻇﺎﻫﺮﻯ ﺍﺳﺖ ﻫﻤﭽﻨﺎﻥ ﮐﻪ ﺧﻮﺭﺷﻴﺪ ﺳﺮﭼﺸﻤﮥ ﻧﻮﺭ ﻭ ﺍﻧﺮﮊﻯ ﻭ ﻣﻮﺟﺪ ﺣﻴﺎﺕ ﺩﺭ ﻋﺎﻟﻢ ﺧﺎﮎ ﺍﺳﺖ ﻣﻈﻬﺮ‬

‫ﺍﻟﻬﻰ ﻧﻴﺰ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﭼﻨﻴﻦ ﻧﻘﺸﻰ ﺭﺍ ﺑﺮ ﻋﻬﺪﻩ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺣﻘﻴﻘﺖ ﺩ ّﻗﺖ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ‬

‫ﺧﺼﻮﺻﻴّﺎﺕ ﺷﻤﺲ ﻇﺎﻫﺮﻯ ﻣﺎ ﺭﺍ ﺗﺎ ﺣﺪﻭﺩﻯ ﺑﻪﺩﺭﮎ ﻭ ﺷﻨﺎﺳﺎﺋﻰ ﺑﻌﻀﻰ ﺍﺯ ﺁﺛﺎﺭ ﻭ ﺻﻔﺎﺕ ﺷﻤﻮﺱ‬

‫ﻣﻌﻨﻮﻯ ﻳﻌﻨﻰ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﺭﻫﺒﺮﻯ ﻣﻰﮐﻨﺪ‪.‬‬

‫ﺣﺎﻝ ﻣﻤﮑﻦ ﺍﺳﺖ ﺍﻳﻦ ﺳﺆﺍﻝ ﭘﻴﺶﺁﻳﺪ ﮐﻪ ﻗﺮﻳﻨﮥ ﺭﻭﺡ ﺩﺭ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﭼﻴﺴﺖ؟ ﺑﻪﻃﻮﺭﻯﮐﻪ ﺍﺯ‬

‫ﻣﻄﺎﻟﻌﮥ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﻣﺴﺘﻔﺎﺩ ﻣﻰﺷﻮﺩ ﻫﻤﺎﻧﻨﺪ ﺭﻭﺡ ﺩﺭ ﻋﺎﻟﻢ ﻣﺎ ّﺩﻯ ﺟﻨﻴﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﺭﺷﺪ‬

‫ﺗﻌﻤﻖ ﺩﺭ ﺑﺎﺭﮤ ﺟﻨﻴﻦ ﻣﻰﺗﻮﺍﻥ ﺗﺎ ﺣﺪﻭﺩﻯ ﺑﻪﺧﺼﺎﻳﺺ ﻭ ﮐﻴﻔﻴّﺎﺕ ﺭﻭﺡ ﭘﻰ ﺑﺮﺩ ﻭ‬

‫ﻣﻰﮐﻨﺪ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﺎ ّ‬

‫ﻣﺸﺎﺑﻬﺎﺕ ﺷﮕﻔﺖﺁﻭﺭﻯ ﺭﺍ ﮐﻪ ﺑﻴﻦ ﺍﻳﻦ ﺩﻭ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﮐﺸﻒ ﻧﻤﻮﺩ‪ .‬ﻣﺜ ً‬

‫ﻼ ﻣﻰﺩﺍﻧﻴﻢ ﮐﻪ ﺟﻨﻴﻦ ﺣﻴﺎﺕ‬

‫ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺳﻠﻮﻝ ﻭﺍﺣﺪﻯ ﺁﻏﺎﺯ ﻣﻰﮐﻨﺪ ﺩﺭ ﺍﺑﺘﺪﺍ ﺟﻨﻴﻦ ﺍﺯ ﺩﺍﺷﺘﻦ ﺍﻋﻀﺎء ﻭ ﺟﻮﺍﺭﺡ ﻣﺤﺮﻭﻡ ﺍﺳﺖ ﻭﻟﻰ‬

‫ﺳﻠﻮﻝ ﺍﻭﻟﻴّﻪ ﺍﺳﺘﻌﺪﺍﺩ ﺁﻥ ﺭﺍ ﺩﺍﺭﺩ ﮐﻪ ﺗﮑﺜﻴﺮ ﻳﺎﺑﺪ ﻭ ﺳﺮ ﺍﻧﺠﺎﻡ ﺑﻪﺻﻮﺭﺕ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺩﺭﺁﻳﺪ ﺑﻪﻫﻤﻴﻦ‬

‫ﻗﻴﺎﺱ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺍﺑﺘﺪﺍﻯ ﺗﮑﻮﻳﻦ ﻓﺎﻗﺪ ﻫﺮﮔﻮﻧﻪ ﺗﺠﺮﺑﻪ ﺍﺳﺖ ﻭ ﺑﻪﻣﺎﻧﻨﺪ "ﮔﻮﻫﺮ ﺁﺳﻤﺎﻧﻰ" ﺩﺍﺭﺍﻯ‬

‫ﻣﺪﺕ ﺣﻴﺎﺕ ﺑﻪﺗﺪﺭﻳﺞ ﺍﻳﻦ‬

‫ﺧﺼﺎﻳﺺ ﻭ ﻗﻮﺍﻯ ﻧﻬﺎﻧﻰ ﺍﺳﺖ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺁﻥ ﺭﺍ ﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﻃﻮﻝ ّ‬

‫ﺧﺼﺎﻳﺺ ﻧﻬﻔﺘﻪ ﺭﺍ ﺗﻘﻮﻳﺖ ﻭ ﻇﺎﻫﺮ ﻧﻤﺎﻳﺪ‪ .‬ﺧﺪﺍﻭﻧﺪ ﭼﻨﻴﻦ ّ‬

‫ﻣﻘﺪﺭ ﻧﻤﻮﺩﻩ ﮐﻪ ﺟﻨﻴﻦ ﻫﻨﮕﺎﻣﻰﮐﻪ ﺩﺭ ﺩﺍﺧﻞ‬

‫ﺭﺣﻢ ﻣﺤﻔﻮﻅ ﺍﺳﺖ ﺭﺷﺪ ﮐﻨﺪ ﻭ ﺍﻧﺪﺍﻡﻫﺎ ﻭ ﺍﻋﻀﺎﻯ ﻻﺯﻡ ﺭﺍ ﺑﻪﻭﺟﻮﺩ ﺑﻴﺎﻭﺭﺩ ﺑﻪﻫﻤﻴﻦ ﺗﺮﺗﻴﺐ ﺭﻭﺡ ﺍﻧﺴﺎﻥ‬

‫ﻣﻘﺪﺭ ﺍﺳﺖ ﺩﺭ ﺩﻭﺭﻩﺍﻯ ﮐﻪ ﺑﺎ ﺟﺴﻢ ﻫﻤﺮﺍﻩ ﺍﺳﺖ ﺳﺠﺎﻳﺎﻯ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺑﻨﻴﺎﻥ ﮔﺰﺍﺭﺩ‪ .‬ﺩﺭ ﺣﻘﻴﻘﺖ‬
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‫ﺩﺭ ﺍﻳﻦ ﺑﺮﻫﻪ ﺍﺯ ﺯﻧﺪﮔﻰ ﻳﻌﻨﻰ ﺩﺭ ﺭﺣﻢ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﺎ ّﺩﻯ ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ ﻣﻰﺗﻮﺍﻧﺪ ﺑﻪﮐﺴﺐ ﮐﻤﺎﻻﺕ ﻭ‬
‫ﺧﺼﺎﻳﻞ ﺍﻟﻬﻰﻧﺎﺋﻞ ﺷﻮﺩ ﻭﺍﮔﺮ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺍﻳﻦ ﺭﺍﻩ ﺭﺍ ﺑﺮﮔﺰﻳﻨﺪ ﻣﻰﺗﻮﺍﻧﺪ ﻣﺨﺰﻥ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ ﻭ ﻣﺤﺒّﺖ ﻭ‬

‫ﺳﺎﻳﺮ ﺻﻔﺎﺕ ﺭﺣﻤﺎﻧﻰ ﮔﺮﺩﺩ‪.‬‬

‫ﺭﺷﺪ ﺍﻧﺪﺍﻡﻫﺎ ﻭ ﺍﻋﻀﺎﻯ ﺑﺪﻥ ﺩﺭ ﺩﻭﺭﺍﻥ ﺟﻨﻴﻨﻰ ﻭ ﺗﻌﺎﻟﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺗﺮﺍﺑﻰ ﺑﺎ ﺍﺻﻮﻝ‬

‫ﻭﺍﺣﺪﻯ ﺭﻫﺒﺮﻯ ﻣﻰﺷﻮﻧﺪ ﻭﻟﻰ ﺩﺭ ﻋﻴﻦ ﺍﻳﻦ ﺗﺸﺎﺑﻪ ﻳﮏ ﺗﻔﺎﻭﺕ ﺍﺳﺎﺳﻰ ﺑﻴﻦ ﺁﻥ ﺩﻭ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﺭﺷﺪ‬

‫ﺟﻨﻴﻦ ﺑﻪﻃﻮﺭ ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﻭ ﺗﺤﺖ ﺳﻠﻄﮥ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴﻌﻰ ﺻﻮﺭﺕ ﻣﻰ ﮔﻴﺮﺩ ﺩﺭ ﺣﺎﻟﻰﮐﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩﺭ‬

‫ﺍﮐﺘﺴﺎﺏ ﮐﻤﺎﻻﺕ ﺭﻭﺣﺎﻧﻰ ﻣﺨﻴّﺮ ﻭ ﺁﺯﺍﺩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﺭ ﺣﻘﻴﻘﺖ ﻳﮏ ﺑﻌﺪ ﺍﺿﺎﻓﻰ ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ‬

‫ﺍﻧﺴﺎﻧﻰ ﺑﻪﺁﻥ ﻣﻮﻫﻮﺏ ﻭﻟﻰ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﺍﺯ ﺁﻥ ﻣﺤﺮﻭﻡ ﻣﻰﺑﺎﺷﺪ‪.‬‬

‫ﻣﺤﻤﺪ ﺧﻠﻴﻞ* ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﻣﻌﺮﻭﻑ ﻗﺰﻭﻳﻦ ﻧﺎﺯﻝ ﺷﺪﻩ‬

‫ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺣﻰ ﮐﻪ ﺑﻪﺍﻓﺘﺨﺎﺭ ﺣﺎﺟﻰ‬

‫ﭼﻨﻴﻦ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻗﺪﺭ‬
‫ﮐﻞ ﺍﻟﻨّﺎﺱ ﻗﺪ ﺧﻠﻘﻮﺍ ﻋﻠﻰ ﻓﻄﺮﺓ ﺍ‪ ‬ﺍﻟﻤﻬﻴﻤﻦ ﺍﻟﻘﻴّﻮﻡ ﻭ ّ‬
‫"‪ . . .‬ﻭ ﺍ ّﻣﺎ ﻣﺎﺳﺌﻠﺖ ﻋﻦ ﺍﻟﻔﻄﺮﺓ ﻓﺎﻋﻠﻢ ﺑﺎﻥ ّ‬

‫ﮐﻞ ﺫﻟﮏ ﺑﺎﺭﺍﺩﺍﺕ ﺍﻧﻔﺴﮑﻢ‬

‫ﻦ ﻳﻈﻬﺮ ّ‬
‫ﻋﺰ ﻣﺤﻔﻮﻅ ﻭ ﻟﮑ ّ‬
‫ﻟﮑﻞ ﻧﻔﺲ ﻣﻘﺎﺩﻳﺮ ﺍﻻﻣﺮ ﻋﻠﻰ ﻣﺎ ﺭﻗﻢ ﻓﻰ ﺍﻟﻮﺍﺡ ّ‬
‫ّ‬

‫ﮐﻤﺎ ﺍﻧﺘﻢ ﻓﻰ ﺍﻋﻤﺎﻟﮑﻢ ﺗﺸﻬﺪﻭﻥ‪(٩) " . . .‬‬

‫ﻳﮑﻰ ﺩﻳﮕﺮ ﺍﺯ ﻣﻮﺍﺭﺩ ﺗﺸﺎﺑﻪ ﺩﺭ ﺣﻴﺎﺕ ﺟﻨﻴﻦ ﻭ ﺭﻭﺡ ﺍﻳﻦﺍﺳﺖ ﮐﻪ ﺟﻨﻴﻦ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﻓﻘﻂ ﺍﻳّﺎﻡ‬

‫ﻣﻌﺪﻭﺩﻯ ﺑﺴﺮ ﻣﻰﺑﺮﺩ ﺭﺣﻢ ﺩﺭ ﺣﻘﻴﻘﺖ ﺳﺮﺍﻯ ﺍﺑﺪﻯ ﺑﺮﺍﻯ ﺟﻨﻴﻦ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﻣﻨﺰﻟﮕﺎﻩ ﻣﻮﻗّﺖ ﻣﺤﺴﻮﺏ‬

‫ﻣﻰﺷﻮﺩ ﺑﻬﻤﻴﻦ ﺗﺮﺗﻴﺐ ﺍﻳﻦ ﺩﻧﻴﺎﻯ ﺧﺎﮐﻰ ﻧﻴﺰ ﺳﺮﺍﻯ ﺟﺎﻭﺩﺍﻧﻰ ﺑﺮﺍﻯ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺩﻭﺭﺍﻥ ﺯﻧﺪﮔﺎﻧﻰ‬

‫ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻓﺎﻧﻰ ﻣﺤﺪﻭﺩ ﺍﺳﺖ ﻭ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺑﻄﻮﺭ ﺍﺟﺘﻨﺎﺏ ﻧﺎﭘﺬﻳﺮﻯ ﺭﻭﺯﻯ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺗﺮﮎ ﮐﻨﺪ‪.‬‬

‫ﻣﻘﺼﺪ ﻧﻬﺎﺋﻰ ﺟﻨﻴﻦ ﺗﺮﮎ ﻋﺎﻟﻢ ﺭﺣﻢ ﻭ ﺗﻮﻟّﺪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﮐﻪ ﺑﺮﺍﻯ ﺍﻭ ﺩﻧﻴﺎﻯ ﺑﻌﺪ ﻣﺤﺴﻮﺏ ﻣﻰﺷﻮﺩ‬

‫_________________________________________‬

‫* ﺑﺮﺍﻯﮐﺴﺐ ّ‬
‫ﺍﻃﻼﻉ ﺑﻴﺸﺘﺮﺩﺭﺑﺎﺭﮤ ﺍﻳﻦﺷﺨﺺ ﺑﻪ‪ The Revelation of Bahá'u'lláh‬ﺟﻠﺪ ﺩﻭﻡ ﺻﻔﺤﺎﺕ ‪ ٢٥٩‬ﺗﺎ‬

‫‪ ٢٦١‬ﻣﺮﺍﺟﻌﻪ ﻧﻤﺎﻳﻨﺪ‪.‬‬
‫ﻣﻰﺑﺎﺷﺪ‪ .‬ﻫﺪﻑ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻭﺳﺮﻧﻮﺷﺖ ﻧﻬﺎﺋﻰ ﺁﻥ ﻧﻴﺰ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﮕﺬﺭﺩ ﻭ ﺑﻪ ﻋﻮﺍﻟﻢ‬

‫ﺭﻭﺣﺎﻧﻰ ﺍﻟﻬﻰ ﺑﭙﻴﻮﻧﺪﺩ‪.‬ﻳﮑﻰ ﺩﻳﮕﺮ ﺍﺯ ﻭﺟﻮﻩ ﺗﺸﺎﺑﻪ ﺭﻭﺡ ﺑﺎ ﺟﻨﻴﻦ ﺍﻳﻦﺍﺳﺖ ﮐﻪ ﻃﻔﻞ ﺑﺎﻳﺪ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ‬

‫ﺭﺷﺪ ﮐﻨﺪ ﻭ ﺍﻋﻀﺎء ﻭ ﺍﻧﺪﺍﻡﻫﺎﻯ ﻻﺯﻡ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩ‪ .‬ﺍﮔﺮ ﻧﻮﺯﺍﺩ ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ ﻟﻮﺍﺯﻡ ﻭ ﺍﺳﺒﺎﺏ ﻣﺘﻮﻟّﺪ‬

‫ﺷﻮﺩ ﺑﻌﺪﴽ ﻧﺨﻮﺍﻫﺪ ﺗﻮﺍﻧﺴﺖ ﺁﻥ ﻫﺎ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻓﺮﺍﻫﻢ ﻧﻤﺎﻳﺪ ﻭ ﻋﻠﻴﻞ ﻭ ﻋﻘﺐ ﺍﻓﺘﺎﺩﻩ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ‪.‬‬

‫ﺑﻬﻤﻴﻦ ﻧﺤﻮ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺻﻔﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﮐﺴﺐ ﻭ ﺩﺭﺧﻮﺩ ﺗﻘﻮﻳﺖ ﮐﻨﺪ ﭼﻪﮐﻪ‬

‫ﺍﮐﺘﺴﺎﺏ ﺍﻳﻦ ﺻﻔﺎﺕ ﻣﺎﻧﻨﺪ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ ﻭ ﻋﺸﻖ ﻭ ﻣﺤﺒّﺖ ﻭ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﻭ ﺳﺎﻳﺮ ﮐﻤﺎﻻﺕ ﺍﻟﻬﻰ‬

‫ﻣﻴﺴﺮ ﺍﺳﺖ‪ .‬ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﮐﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﻋﻀﺎء ﺩﺭ ﻋﺎﻟﻢ ﺭﺣﻢ ﺑﻰﻓﺎﻳﺪﻩ ﻭ‬

‫ﺗﻨﻬﺎ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺧﺎﮐﻰ ّ‬

‫ﻼ ﭼﺸﻢﻫﺎ ﺩﺭ ﺁﻥ ﻣﺤﻴﻂ ﻗﺎﺩﺭ ﺑﻪﺩﻳﺪﻥ ﺍﺷﻴﺎء ﻧﻴﺴﺘﻨﺪ ﻭﻟﻰ ﺑﻌﺪ ﺍﺯ ﺗﻮﻟّﺪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻧﻮﺭ‬
‫ﺍﺛﺮﺍﺳﺖ ﻣﺜ ً‬

‫ﺁﻓﺘﺎﺏ ﺑﻬﻤﺎﻥ ﭼﺸﻢﻫﺎ ﻗﺪﺭﺕ ﺑﻴﻨﺎﺋﻰ ﻣﻰﺩﻫﺪ‪ .‬ﺍﺗّﺤﺎﺩ ﺍﻳﻦﺩﻭ ﻳﻌﻨﻰ ﭘﺪﻳﺪ ﺁﻣﺪﻥ ﭼﺸﻢﻫﺎ ﺩﺭ ﻋﺎﻟﻢ ﺭﺣﻢ ﻭ‬

‫ﺣﺲ ﺭﺍ ﮐﻪ ﺑﻴﻨﺎﺋﻰ ﺍﺳﺖ ﺑﻪﺍﻧﺴﺎﻥ ﻋﻄﺎ ﻣﻰﮐﻨﺪ ﺑﻬﻤﻴﻦ‬

‫ّ‬ ‫ﺗﺎﺑﺶ ﻧﻮﺭ ﺁﻓﺘﺎﺏ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺭﺯﻧﺪﻩﺗﺮﻳﻦ‬

‫ﻗﻴﺎﺱ ﺗﻮﺃﻡ ﺷﺪﻥ ﻓﻀﺎﺋﻠﻰ ﮐﻪ ﺭﻭﺡ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﮐﺴﺐ ﻧﻤﻮﺩﻩ ﺑﺎ ﮐﻴﻔﻴّﺎﺗﻰ ﮐﻪ ﺩﺭ ﻋﺎﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺑﻌﺪ‬

‫ﻣﻮﺟﻮﺩ ﻭ ﺑﺮ ﻣﺎ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻓﺎﻧﻰ ﻣﺠﻬﻮﻝﺍﺳﺖ ﺳﺒﺐ ﺗﺮ ّﻗﻴﺎﺕ ﺭﻭﺡ ﺩﺭ ﻋﺎﻟﻢ ﺑﻌﺪ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬

‫ﻣﺎﺩﺍﻡ ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﻪﺳﺮﻣﻰﺑﺮﺩ ﺭﻭﺡ ﻭ ﺟﺴﻢ ﺑﺎ ﻫﻢ ﻣﺮﺗﺒﻄﻨﺪ ﻭﻟﻰ ﻭﻗﺘﻰ ﻣﺮﮒ ﻓﺮﺍ ﻣﻰﺭﺳﺪ ﺍﻳﻦ‬

‫ﺍﺭﺗﺒﺎﻁ ﭘﺎﻳﺎﻥ ﻣﻰﭘﺬﻳﺮﺩ ﻭ ﺟﺴﻢ ﺑﻪﻣﺒﺪﺃ ﺍﺻﻠﻰ ﺧﻮﺩ ﮐﻪ ﺧﺎﮎ ﺍﺳﺖ ﺑﺮﻣﻰﮔﺮﺩﺩ ﻭ ﺭﻭﺡ ﻧﻴﺰ ﺑﻪﺍﺻﻞ ﺧﻮﺩ‬

‫ﺩﺭ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺍﻟﻬﻰ ﻣﺮﺍﺟﻌﺖ ﻣﻰﮐﻨﺪ‪ .‬ﺟﻨﻴﻦ ﺣﻴﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻳﮏ ﻳﺎﺧﺘﻪ ﺁﻏﺎﺯ ﻣﻰﮐﻨﺪ ﻭﻟﻰ ﺣﻴﻦ‬

‫ﺗﻮﻟّﺪ ﺑﻪﺻﻮﺭﺕ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻠﻰ ﺑﻪﺍﻳﻦ ﻋﺎﻟﻢ ﻗﺪﻡ ﻣﻰ ﮔﺬﺍﺭﺩ ﺩﺭ ﻣﻮﺭﺩ ﺭﻭﺡ ﻫﻢﭼﻨﻴﻦ ﺍﺳﺖ ﺭﻭﺡ ﺍﻧﺴﺎﻥ‬

‫ﻭﻗﺘﻰ ﺩﺭ ﺍﺑﺘﺪﺍء ﺍﺯ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﻧﺎﺷﻰ ﻭ ﺑﺎ ﺟﺴﺪ ﻫﻤﺮﺍﻩ ﻣﻰﺷﻮﺩ ﺍﺛﺮ ﻭ ﻗﺪﺭﺗﻰ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﺍﮔﺮ ﺩﺭ ﻃﺮﻳﻖ‬

‫ﺻﻮﺍﺏ ﺳﻴﺮ ﮐﻨﺪ ﻭ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻰ ﻋﺎﻟﻢ ﺧﺎﮐﻰ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺩﺍﺷﺘﻪ ﻭ ﺳﺠﺎﻳﺎﻯ ﺭﻭﺣﺎﻧﻰ ﮐﺴﺐ ﮐﺮﺩﻩ‬

‫ﺑﺎﺷﺪ ﻫﻨﮕﺎﻡ ﺻﻌﻮﺩ ﺩﺭ ﮐﻤﺎﻝ ﻗﺪﺭﺕ ﻭ ﺟﻼﻝ ﺑﻪﻣﻮﻃﻦ ﺍﺻﻠﻰ ﺧﻮﺩ ﺑﺎﺯ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ‬

‫ﻣﺮﺣﻠﮥ ﺭﻭﺣﺎﻧﻰ ﮐﻪ ﻧﻤﺎﻳﺎﻧﮕﺮ ﺁﻳﺎﺕ ﺭﺑّﺎﻧﻰ ﻭ ﺣﺎﺋﺰ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ ﺷﺨﺼﻴّﺖ ﻭ ﻫﻮﻳّﺖ ﺧﻮﺩ ﺭﺍ ﺣﻔﻆ‬
‫ﺣﻖ ﻣﺤﺸﻮﺭ ﻭ ﻣﺄﻧﻮﺱ‬
‫ﻣﻰﮐﻨﺪ ﻭ ﺑﻪﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻋﺎﻟﻢ ﺑﺎﻻ ﺑﺎ ﺍﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﺑﺮﮔﺰﻳﺪﮔﺎﻥ ّ‬

‫ﻣﻰﮔﺮﺩﺩ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺡ ﻋﺒﺪﺍﻟ ّﺮﺯﺍﻕ ﻣﻘﺎﻡ ﺍﺭﻭﺍﺣﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﺎ ّﺩﻯ ﺩﺭ ﺳﺒﻴﻞ ﺍﻟﻬﻰ ﺳﺎﻟﮏ‬

‫ﺑﻮﺩﻩﺍﻧﺪ ﭘﺲ ﺍﺯ ﻣﻔﺎﺭﻗﺖ ﺍﺯ ﺑﺪﻥ ﭼﻨﻴﻦ ﻣﻰﺳﺘﺎﻳﻨﺪ‪:‬‬

‫"‪ . . .‬ﺑﻌﺪ ﺍﺯ ﺧﺮﻭﺝ ﺍﺯ ﺑﺪﻥ ﺑﻘﺪﺭﺕ ﻭ ﻗ ّﻮﺕ ﻭ ﻏﻠﺒﻪﺍﻯ ﻇﺎﻫﺮ ﮐﻪ ﺷﺒﻪ ﺁﻥ ﻣﻤﮑﻦ ﻧﻪ ﻭ ﺍﺭﻭﺍﺡ ﻟﻄﻴﻔﮥ ﻃﻴّﺒﮥ‬

‫ﻣﻘﺪﺳﻪ ﺑﮑﻤﺎﻝ ﻗﺪﺭﺕ ﻭ ﺍﻧﺒﺴﺎﻁ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪(١٠) " . . .‬‬

‫ّ‬

‫ﺩﺭ ﺍﻳﻦﺟﺎ ﺗﻀﺎ ّﺩ ﺷﺪﻳﺪﻯ ﺑﻴﻦ ﺁﻏﺎﺯ ﻭ ﺍﻧﺠﺎﻡ ﺍﻳﻦ ﺭﺷﺪ ﺭﻭﺣﺎﻧﻰ ﺭﻭﺡ ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ‪ .‬ﻭﻗﺘﻰ ﮐﻪ ﺭﻭﺡ‬

‫ﻫﻨﮕﺎﻡ ﺗﮑﻮﻳﻦ ﻧﻄﻔﻪ ﺑﺎ ﺟﺴﻢ ﻫﻤﺮﺍﻩ ﻣﻰﺷﻮﺩ ﺍﺯ ﺗﻤﺎﻡ ﻗﻮﺍ ﻣﺤﺮﻭﻡ ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ﺣﻴﻦ ﻣﻔﺎﺭﻗﺖ ﺍﺯ ﺑﺪﻥ ﻭ‬

‫ﻣﻮﺍﺻﻠﺖ ﺑﺎ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺍﻟﻬﻰ ﺣﺎﺋﺰ ﺻﻔﺎﺕ ﻭ ﺳﺠﺎﻳﺎﻯ ﺭﺣﻤﺎﻧﻰ ﺑﺴﻴﺎﺭ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﻨﺎ ﺑﺮ ﺍﻳﻦ ﻣﻮﻗﻌﻴّﺖ‬

‫ﻭ ﻣﺮﺗﺒﺖ ﺭﻭﺡ ﺩﺭ ﻋﺎﻟﻢ ﺑﻌﺪ ﺑﺴﺘﻪ ﺑﻪﮐﺴﺐ ﮐﻤﺎﻻﺕ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺍﺳﺖ‪ ،‬ﻫﻤﭽﻨﺎﻧﮑﻪ ﺣﺎﻟﺖ ﻭ‬

‫ﺳﻼﻣﺖ ﻧﻮﺯﺍﺩ ﺗﺎﺯﻩ ﻭﺍﺭﺩ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻣﻨﻮﻁ ﺑﻪ ﺭﺷﺪ ﻣﻨﺎﺳﺐ ﻭﻯ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﻣﻰﺑﺎﺷﺪ‪.‬‬

‫ﺗﻌﻤﻖ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﻭ ﺗﺤﻘﻴﻖ ﺩﺭ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﭘﻰ ﺑﻪﺍﻳﻦ ﻧﮑﺘﻪ ﻣﻰﺑﺮﻳﻢ ﮐﻪ ﻋﺎﻟﻢ ﺧﻠﻘﺖ ﺍﻟﻬﻰ ﺍﻣﺮﻯ‬
‫ﺑﺎ ّ‬

‫ﻣﺤﺪﻭﺩ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﻧﺎﻣﺤﺪﻭﺩ ﻭ ﻻﻳﺘﻨﺎﻫﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺩﺭ ﺑﺎﺭﮤ ﺟﻬﺎﻥ ﻣﺎ ّﺩﻯ‬

‫ﺣﺪ ﻭ ﺷﻤﺎﺭ ﺍﺳﺖ ﻫﺮ ﺩﻭ ﺻﺪﻕ‬

‫ﻧﻴﺰ ﮐﻪ ﺍﺯ ﺣﻴﺚ ﺍﺑﻌﺎﺩ ﺑﻰﺍﻧﺘﻬﺎ ﺍﺳﺖ ﻭ ﺩﺭ ﺑﺎﺭﮤ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﮐﻪ ﺑﻰ ّ‬

‫ﻣﻰﮐﻨﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣ ّﻘﺪﺳﻪ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺭﻭﺡ‬

‫ﺗﺤﺪ ﻭ ﻻ ﺗﺤﺼﻰ ﻭ ﺍﺯ ﺣﻴﺚ ﻭﺳﻌﺖ ﻧﺎﻣﺤﺪﻭﺩ ﻭ ﺑﻰ ﺍﻧﺘﻬﺎ ﺍﺳﺖ ﺩﺍﺋﻤﴼ‬

‫ﺍﻧﺴﺎﻥ ﺩﺭ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﮐﻪ ﻻ ّ‬

‫ﺑﻪﺗﺮ ّﻗﻰ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣﻰﺩﻫﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺍﻟﻬﻰ‬

‫ﺧﺎﺻﻰ ﺍﺯ ﺟﺎﻧﺐ‬
‫ّ‬ ‫ﮐﻞ ﻃﺎﺋﻒ ﺣﻮﻝ ﺍﻳﻦ ﻋﺎﻟﻢ ﺗﺮﺍﺑﻰ ﺍﺳﺖ ﻭ ﻟﮑﻦ ﺩﺭﻫﺮ ﻋﺎﻟﻤﻰ ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﻧﻔﺴﻰ ﻣﺮﺗﺒﮥ‬
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‫ﻣﻘﺪﺭ ﻭ ﻣﻘ ّﺮﺭ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪(١١) .‬‬

‫ﺧﺪﺍﻭﻧﺪ ّ‬

‫ﻣﺤﻞ ﺩﻧﻴﺎﻯ ﺑﻌﺪ ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﻋﺎﻟﻢ ﻣﻠﮑﻮﺕ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺗﻤﺎﻡ‬

‫ّ‬ ‫ﻳﮑﻰ ﺍﺯ ﺍﺳﺮﺍﺭ ﺟﺎﻟﺐ ﺧﻠﻘﺖ ﻣﻮﻗﻌﻴّﺖ ﻭ‬

‫ﻣﻘﺪﺳﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﻣﻼﺣﻈﮥ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴﻌﺖ ﺑﻪﺍﻳﻦ‬

‫ّ‬ ‫ﻣﻘﺪﺳﻪ ﻣﺬﮐﻮﺭ ﮔﺮﺩﻳﺪﻩ‪ .‬ﻣﻄﺎﻟﻌﮥ ﺁﺛﺎﺭ‬
‫ّ‬ ‫ﮐﺘﺐ‬
‫ﺳﺆﺍﻝ ﭘﺎﺳﺦ ﻣﻰﺩﻫﺪ ﻳﮑﻰ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴﻌﺖ ﺍﻳﻦﺍﺳﺖ ﮐﻪ ﺍﺷﮑﺎﻝ ﻋﺎﻟﻰﺗﺮ ﺣﻴﺎﺕ ﺩﺭ ﺣﻮﻝ ﺻﻮﺭ‬

‫ﭘﺴﺖﺗﺮ ﺣﻴﺎﺕ ﺩﻭﺭ ﻣﻰ ﺯﻧﻨﺪ ﻭ ﺑﻪ ﺁﻧﻬﺎ ﻣﺤﺘﺎﺝ ﻭ ﻭﺍﺑﺴﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ﻋﺎﻟﻢ ﻣﺎ ّﺩﻯ ﻣﺸﺎﻫﺪﻩ ﻣﻰﺷﻮﺩ ﮐﻪ ﺗﻤﺎﻡ‬

‫ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ ﻫﻤﮥ ﻣﺎﻳﺤﺘﺎﺝ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻋﺎﻟﻢ ﺟﻤﺎﺩ ﮐﻪ ﭘﺴﺖﺗﺮﻳﻦ ﺷﮑﻞ ﺣﻴﺎﺕ ﻣﻰﺑﺎﺷﺪ ﺍﺧﺬ‬

‫ﻣﻰﮐﻨﻨﺪ‪ .‬ﺧﺎﮎ ﮔﺮﭼﻪ ﺩﺭ ﻣﻘﺎﻳﺴﮥ ﺑﺎ ﺳﺎﻳﺮ ﺻﻮﺭ ﺣﻴﺎﺕ ﺍﺯ ﻫﻤﻪ ﭘﺎﺋﻴﻦ ﺗﺮ ﺍﺳﺖ ﺳﺒﺐ ﺍﻳﺠﺎﺩ ﺍﺷﮑﺎﻝ‬

‫ﻋﺎﻟﻰﺗﺮ ﺣﻴﺎﺕ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﻣﻨﺰﻟﮥ ﻣﺤﻮﺭﻯ ﺍﺳﺖ ﮐﻪ ﻋﺎﻟﻢ ﻧﺒﺎﺕ‪ ،‬ﺣﻴﻮﺍﻥ ﻭ ﺍﻧﺴﺎﻥ ﺑﺮ ﺁﻥ ﺩﻭﺭ ﻣﻰﺯﻧﺪ‪.‬‬

‫ﺑﻬﻤﻴﻦ ﺗﺮﺗﻴﺐ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﻪ ﺷﻬﺎﺩﺕ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺮ ﻣﺤﻮﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻳﻌﻨﻰ ﻋﺎﻟﻢ‬

‫ﺍﻧﺴﺎﻥ ﺩﻭﺭ ﻣﻰﺯﻧﺪ ﺑﺪﻳﻦ ﻣﻌﻨﻰ ﮐﻪ ﻋﺎﻟﻢ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﻋﺎﻟﻢ ﺟﺪﺍ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺷﺎﻣﻞ ﺁﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﻃﺒﻴﻌﺖ‬

‫ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ ﮐﻪ ﻭﻗﺘﻰ ﻃﻔﻞ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﺭﺷﺪ ﻣﻰﮐﻨﺪ ﺩﺭ ﺣﻘﻴﻘﺖ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺍﺳﺖ ﻭ ﺗﻨﻬﺎ ﻳﮏ ﻣﺮﺯ‬

‫ﮐﻮﭼﮑﻰ ﻋﺎﻟﻢ ﺭﺣﻢ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻋﺎﻟﻢ ﺟﺪﺍ ﻣﻰﮐﻨﺪ‪ .‬ﻭﺟﻮﺩ ﺟﻮﺟﻪ ﺩﺭ ﺩﺭﻭﻥ ﺗﺨﻢ ﻫﻢ ﭼﻨﻴﻦ ﺍﺳﺖ‪ .‬ﭘﻮﺳﺘﮥ‬

‫ﺣﺪ ﻓﺎﺻﻞ ﻋﻤﻞ ﻣﻰﮐﻨﺪ ﻭﻟﻰ ﺩﺭ‬

‫ﻧﺎﺯﮐﻰ ﮐﻪ ﺑﺮ ﺩﻭﺭ ﺗﺨﻢ ﮐﺸﻴﺪﻩ ﺷﺪﻩ ﻗﺒﻞ ﺍﺯ ﺑﺎﺯ ﺷﺪﻥ ﺁﻥ ﻣﺎﻧﻨﺪ ﻳﮏ ّ‬

‫ﺣﻘﻴﻘﺖ ﺗﺨﻢ ﻭ ﺟﻮﺟﻪ ﻫﺮﺩﻭ ﺍﺯ ﺍﺑﺘﺪﺍء ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻭﻗﺘﻰ ﻃﻔﻞ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﻗﺮﺍﺭ‬

‫ﺣﺪ ﺑﻪﻭﻯ‬
‫ﺩﺍﺭﺩ ﻫﺮﮔﺰ ﻗﺎﺩﺭ ﺑﻪ ﺗﺼ ّﻮﺭ ﺍﻳﻦ ﻧﮑﺘﻪ ﻧﻴﺴﺖ ﮐﻪ ﺩﻧﻴﺎﺋﻰ ﮐﻪ ﻗﺮﺍﺭ ﺍﺳﺖ ﺑﺪﺍﻥ ﻭﺍﺭﺩ ﺷﻮﺩ ﺗﺎ ﺍﻳﻦ ّ‬

‫ﻧﺰﺩﻳﮏ ﻣﻰ ﺑﺎﺷﺪ‪.‬‬

‫ﺍﻳﻦ ﺍﺻﻞ ﺩﺭ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﻧﻴﺰ ﺻﺎﺩﻕ ﺍﺳﺖ‪ .‬ﺍﻧﺴﺎﻥ ﺗﺎ ﺯﻣﺎﻧﻰﮐﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻓﺎﻧﻰ ﺑﻪﺳﺮ ﻣﻰﺑﺮﺩ ﻗﺎﺩﺭ‬

‫ﺑﻪﺩﺭﮎ ﻋﻮﺍﻣﻞ ﻣﺤﻴﻄﮥ ﻋﺎﻟﻢ ﺑﻌﺪ ﮐﻪ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ ﻭ ﺗﻤﺎﻡ ﻣﺤﺘﻮﻳﺎﺕ ﺁﻥ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻰﮔﻴﺮﺩ ﻧﻤﻰﺑﺎﺷﺪ ﻭ ﺍﺯ‬

‫ﺗﺼ ّﻮﺭ ﻋﻈﻤﺖ ﻭ ﺷﮑﻮﻩ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻧﻴﺰ ﻗﺎﺻﺮ ﺍﺳﺖ‪ .‬ﺗﻨﻬﺎ ﭘﺲ ﺍﺯ ﻣﻔﺎﺭﻗﺖ ﺍﺯ ﺟﺴﺪ ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ‬

‫ﻣﻰﺗﻮﺍﻧﺪ ﺑﻪﺍﻳﻦ ﺣﻘﺎﻳﻖ ﭘﻰﺑﺮﺩ ﻭ ﺩﺭﻳﺎﺑﺪ ﮐﻪ ﻋﺎﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺑﻌﺪ ﺗﺎﭼﻪﺍﻧﺪﺍﺯﻩ ﻧﺰﺩﻳﮏ ﺑﻮﺩﻩ ﻭ ﺑﻪﭼﻪ ﺻﻮﺭﺕ‬

‫ﺍﻳﻦ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪﺍﺳﺖ‪ .‬ﺩﺭ ﭼﻨﺎﻥ ﻭﻗﺘﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺣﻘﻴﻘﺖ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪ ‬ﺭﺍ ﮐﻪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪" :‬ﻓﺮﻕ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﺎ ﺁﻥ ﻋﺎﻟﻢ ﻣﺜﻞ ﻓﺮﻕ ﻋﺎﻟﻢ ﺟﻨﻴﻦ ﻭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺍﺳﺖ‪(١٢) ".‬‬

‫ﺩﺭﮎ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ‪.‬‬

‫ﺧﺪﺍﻭﻧﺪ ﺑﻪﺟﻨﻴﻦ ﺩﺭ ﺩﺍﺧﻞ ﺭﺣﻢ ﺗﻮﺍﻧﺎﺋﻰ ﮐﺸﻒ ﺣﻘﺎﺭﺕ ﻭ ﻣﺤﺪﻭﺩﻳّﺖ ﺁﺷﻴﺎﻧﮥ ﻣﻮﻗّﺖ ﺧﻮﺩ ﻭ ﻭﺳﻌﺖ ﻭ‬

‫ﺯﻳﺒﺎﺋﻰ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ ﻋﻨﺎﻳﺖ ﻧﮑﺮﺩﻩﺍﺳﺖ‪ .‬ﺑﻪﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻗﺪﺭﺕ ﺁﻥ ﻧﺪﺍﺩﻩ ﮐﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺣﻴﺎﺕ ﺩﺭ ﺍﻳﻦ‬

‫ﺟﻬﺎﻥ ﺣﺘّﻰ ﺑﻪﻗﺪﺭ ﺫ ّﺭﻩﺍﻯ ﺷﺮﺍﻳﻂ ﻭ ﻣﻮﻗﻌﻴّﺖ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭﮎ ﮐﻨﺪ‪ .‬ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ‬

‫ﻗﺪﺭﺕ ﺭﺍ ﺑﻪﺍﻧﺴﺎﻥ ﺩﺍﺩﻩ ﺑﻮﺩ ﺍﺻﻞ ﺑﻘﺎ ﻭ ﭘﺎﻳﺪﺍﺭﻯ ﻭ ﻧﻴﺰ ﻣﻘﺼﺪ ﺍﺯ ﺯﻧﺪﮔﺎﻧﻰ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻓﺎﻧﻰ ﺩﭼﺎﺭ‬

‫ﺍﺧﺘﻼﻝ ﻣﻰﮔﺮﺩﻳﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ّ‬

‫ﻣﻘﺪﺳﻪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﮔﺮ ﻣﻘﺎﻣﻰ ﮐﻪ ﺑﺮﺍﻯ ﻣﺆﻣﻦ‬

‫ﻣﻘﺪﺭ ﺷﺪﻩ ﺑﻪﻗﺪﺭ ﺳﺮ ﺳﻮﺯﻧﻰ ﺁﺷﮑﺎﺭ ﺷﻮﺩ ﻫﻤﮥ ﻧﻔﻮﺱ ﺍﺯ ﻓﺮﻁ ﺍﺷﺘﻴﺎﻕ ﻫﻼﮎ‬
‫ّ‬ ‫ﺣﻘﻴﻘﻰ ﺩﺭ ﻋﺎﻟﻢ ﺑﻌﺪ‬

‫ﺷﻮﻧﺪ‪ .‬ﺩﺍﺳﺘﺎﻥ ﺳﻴّﺪ ﺍﺳﻤﻌﻴﻞ ﺯ ّﻭﺍﺭﻩﺍﻯ ﻣﻠ ّﻘﺐ ﺑﻪﺫﺑﻴﺢ ﮐﻪ ﺩﺭ ﺑﻐﺪﺍﺩ ﺑﻪﺣﻀﻮﺭ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﻣﺸ ّﺮﻑ ﺷﺪ ﻣﺜﺎﻝ ﺧﻮﺑﻰﺍﺳﺖ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺭﺟﺎﻯ ﺫﺑﻴﺢ ﺭﺍ ﺍﺟﺎﺑﺖ ﻭ ﻟﻤﺤﻪﺍﻯ ﺍﺯ ﻋﻮﺍﻟﻢ ﻏﻴﺐ‬

‫ﺍﻟﻬﻰ ﺭﺍ ﺑﺮ ﻭﻯ ﺁﺷﮑﺎﺭ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺫﺑﻴﺢ ﺩﺭ ﺍﺛﺮ ﺍﻳﻦ ﻣﺸﺎﻫﺪﻩ ﻧﺘﻮﺍﻧﺴﺖ ﺯﻧﺪﮔﻰ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻓﺎﻧﻰ ﺭﺍ‬

‫ﺗﺤﻤﻞ ﮐﻨﺪ ﻭ ﺑﺎ ﺩﺳﺖ ﺧﻮﻳﺶ ﺑﻪﺣﻴﺎﺗﺶ ﺧﺎﺗﻤﻪ ﺩﺍﺩ‪* .‬‬

‫ّ‬

‫ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ ﺗﺮﮎ ﻣﻰﮐﻨﻨﺪ ﺩﺭ ﻋﺎﻟﻤﻰ ﻭﺍﺭﺩ ﻣﻰﺷﻮﻧﺪ ﮐﻪ ﺑﺮ ﺩﻧﻴﺎﻯ ﻣﺎ ّﺩﻯ ﻣﺤﻴﻂ ﺍﺳﺖ‪.‬‬

‫ﻣﻘﺪﺳﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻔﻮﺫﻯ ﮐﻪ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﺧﺎﻟﺼﮥ ﻧﻮﺭﺍﻧﻴّﻪ ﺍﺯ ﻣﻠﮑﻮﺕ ﺍﺑﻬﻰ ﺩﺭ ﻋﺎﻟﻢ‬
‫ّ‬ ‫ﻃﺒﻖ ﺁﺛﺎﺭ‬

‫ﺍﻧﺴﺎﻥ ﺍﻋﻤﺎﻝ ﻣﻰﮐﻨﻨﺪ ﺳﺒﺐ ﺍﺻﻠﻰ ﺗﺮﻗﻴّﺎﺕ ﻋﺎﻟﻢ ﺑﺸﺮ ﻣﻰﺑﺎﺷﺪ‪ .‬ﻣﻼﺣﻈﮥ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﻭ ﻣﻄﺎﻟﻌﮥ‬

‫ﺍﺭﺗﺒﺎﻁ ﺑﻴﻦ ﺟﻨﻴﻦ ﻭ ﮐﺴﺎﻧﻰ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﺮﺍﻗﺐ ﻭ ﻧﮕﺮﺍﻥ ﺁﻧﻨﺪ ﺳﺒﺐ ﻣﻰﺷﻮﺩ ﮐﻪ ﺍﻧﺴﺎﻥ ﺣﻘﻴﻘﺖ‬

‫ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﺑﻬﺘﺮ ﺩﺭﮎ ﮐﻨﺪ‪ .‬ﺑﺴﻴﺎﺭﻧﺪ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺯ ﻧﺰﺩﻳﮏ ﻭ ﺻﻤﻴﻢ ﻗﻠﺐ ﻋﻼﻗﻪﻣﻨﺪ ﻭ ﻣﻮﺍﻇﺐ ﺳﻼﻣﺖ‬

‫ﻃﻔﻞ ﺗﻮﻟّﺪ ﻧﺸﺪﻩ ﻫﺴﺘﻨﺪ‪ .‬ﺩﺭ ﺭﺗﺒﮥ ﺍ ّﻭﻝ ﻣﺎﺩﺭ ﺍﺳﺖ ﮐﻪ ﻃﻔﻞ ﺭﺍ ﺩﺭ ﺑﺪﻥ ﺧﻮﺩ ﻣﻰﭘﺮﻭﺭﺍﻧﺪ‪ ،‬ﺑﻪﻭﻯ ﻋﺸﻖ‬

‫ﻣﻰﻭﺭﺯﺩ ﻭ ﺣﺘّﻰ ﺣﺎﺿﺮ ﺍﺳﺖ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪﺧﺎﻃﺮ ﺳﻼﻣﺖ ﻭ ﺻﻴﺎﻧﺖ ﺍﻭ ﻓﺪﺍ ﮐﻨﺪ‪ .‬ﺑﻌﺪ ﭘﺪﺭ ﻭ ﺍﻓﺮﺍﺩ‬

‫ﺻﺤﺖ ﻃﻔﻞ ﺳﻬﻴﻤﻨﺪ‪ .‬ﺑﺎﻭﺟﻮﺩ ﺍﻳﻦ ﮐﻮﺩﮎ ﺗﺎ‬

‫ّ‬ ‫ﺩﻳﮕﺮ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻪﻃﻮﺭ ﻣﺴﺘﻘﻴﻢ ﻳﺎ ﻏﻴﺮﻣﺴﺘﻘﻴﻢ ﺩﺭ ﺣﻔﻆ‬

‫ﻼ‬
‫ﻣﺘﻮﺟﻪﺍﺳﺖ ﮐﺎﻣ ً‬
‫ّ‬ ‫ﺯﻣﺎﻧﻰ ﮐﻪ ﺩﺭ ﻣﺮﺣﻠﮥ ﺟﻨﻴﻦ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦﻫﻤﻪ ﻣﺤﺒّﺖ ﻭ ﻣﺮﺍﻗﺒﺖ ﮐﻪ ﺑﻪﺳﻮﻳﺶ‬

‫_________________________________________‬

‫* ﮐﺘﺎﺏ ‪ The Revelation of Bahá'u'lláh‬ﺟﻠﺪﺍ ّﻭﻝ ﺻﻔﺤﺎﺕ ‪ ١٠١‬ﺗﺎ ‪.١٠٣‬‬

‫ﺍﻃﻼﻉ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﻬﻤﻴﻦ ﻗﻴﺎﺱ ﻧﻔﻮﺱ ﻭ ﺍﺭﻭﺍﺣﻰ ﮐﻪ ﺑﻪﮐﻤﺎﻻﺕ ﺭﻭﺣﺎﻧﻰ ﺁﺭﺍﺳﺘﻪﺍﻧﺪ ﻣﺴﺆﻭﻟﻴّﺖ ﺭﻓﺎﻩ ﻭ‬
‫ﺑﻰ ّ‬

‫ﺭﺷﺪ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﺎﻧﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺑﺮ ﻋﻬﺪﻩ ﺩﺍﺭﻧﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﺛﺎﺭ‬

‫ﺧﻮﺩ ﺗﺮﻗﻴّﺎﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺑﻪﺗﺄﻳﻴﺪﺍﺕ ﻣﻼٔﺍﻋﻠﻰ ﮐﻪ ﮔﺮﻭﻩ ﺍﻧﺒﻴﺎ ﻭ ﺍﺻﻔﻴﺎﻯ ﺍﻟﻬﻰﺍﻧﺪ‬

‫ﻧﺴﺒﺖ ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﻫﻢﭼﻨﻴﻦ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻭﻗﺘﻰ ﻣﺆﻣﻨﻴﻦ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊ ﻓﺪﺍﮐﺎﺭﻯ ﻭ‬

‫ﻗﻬﺮﻣﺎﻧﻰ ﻓﻮﻕﺍﻟﻌﺎﺩﻩ ﺩﺭ ﺳﺒﻴﻞ ﺍﻟﻬﻰ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ ﻣﻰﺩﻫﻨﺪ ﺍﻳﻦ ﺧﺪﻣﺎﺕ ﺳﺒﺐ ﺳﺮﻭﺭ ﻭ ﺣﺒﻮﺭ ﻣﻼٔ ﺍﻋﻠﻰ‬

‫ﻣﻰﮔﺮﺩﺩ‪*.‬‬

‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺑﺮ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ ﭼﻨﻴﻦ ﺗﻮﺟﻴﻪ‬

‫ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺡ ﻋﺒﺪﺍﻟ ّﺮﺯﺍﻕ ﺗﺄﺛﻴﺮ ﺍﺭﻭﺍﺡ ﻣﺠ ّﺮﺩﮤ‬

‫ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫"ﻭ ﺍﻳﻦﮐﻪ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻳﺪ ﺭﻭﺡ ﺑﻌﺪ ﺍﺯ ﺧﺮﺍﺏ ﺑﺪﻥ ﺑﻪﮐﺠﺎ ﺭﺍﺟﻊ ﻣﻰﺷﻮﺩ ﺍﮔﺮ ﺑﻪ ّ‬
‫ﺣﻖ ﻣﻨﺴﻮﺏ ﺍﺳﺖ‬

‫ﺑﻪﺭﻓﻴﻖ ﺍﻋﻠﻰ ﺭﺍﺟﻊ ﻟﻌﻤﺮﺍ‪ ‬ﺑﻪﻣﻘﺎﻣﻰ ﺭﺍﺟﻊ ﻣﻰﺷﻮﺩ ﮐﻪ ﺟﻤﻴﻊ ﺍﻟﺴﻦ ﻭ ﺍﻗﻼﻡ ﺍﺯ ﺫﮐﺮﺵ ﻋﺎﺟﺰ ﺍﺳﺖ ﻫﺮ‬

‫ﻧﻔﺴﻰ ﮐﻪ ﺩﺭ ﺍﻣﺮﺍ‪ ‬ﺛﺎﺑﺖ ﻭ ﺭﺍﺳﺦ ﺍﺳﺖ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺟﻤﻴﻊ ﻋﻮﺍﻟﻢ ﺍﺯ ﺍﻭ ﮐﺴﺐ ﻓﻴﺾ ﻣﻰﻧﻤﺎﻳﻨﺪ‬

‫ﺍﻭﺍﺳﺖ ﻣﺎﻳﮥ ﻇﻬﻮﺭ ﻋﺎﻟﻢ ﻭ ﺻﻨﺎﻳﻊ ﺍﻭ ﻭ ﺍﺷﻴﺎء ﻇﺎﻫﺮﻩ ﺩﺭ ﺍﻭ ﺑﻪﺍﻣﺮ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻭ ﻣ ّﺮﺑﻰ ﺣﻘﻴﻘﻰ‪ .‬ﺩﺭ‬

‫ﮑﺮ ﻭ ﮐﻦ ﻣﻦ‬
‫ﺧﻤﻴﺮ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﻣﺤﺘﺎﺝ ﺍﺳﺖ ﺑﻪ ﻣﺎﻳﻪ ﻭ ﺍﺭﻭﺍﺡ ﻣﺠ ّﺮﺩﻩ ﻣﺎﻳﮥ ﻋﺎﻟﻤﻨﺪ ﺗﻔ ّ‬

‫ﺍﻟﺸﺎﮐﺮﻳﻦ‪(١٣) ".‬‬
‫ّ‬

‫ﻣﻘﺪﺳﻪ ﺑﺮ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ ﻓﻘﻂ ﺩﺭ ﺟﻬﺖ ﺧﻴﺮ ﻭ ﺻﻼﺡ ﺁﺩﻣﻴﺎﻥ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬
‫ﻧﻔﻮﺫ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ّ‬

‫ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺭﻭﺡ ﭘﻠﻴﺪﻯ ﺭﺍ ﻫﺮﮔﺰ ﻧﻴﺎﻓﺮﻳﺪﻩﺍﺳﺖ ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺩﺧﺎﻟﺖ ﺍﺭﻭﺍﺡ‬

‫ﺷﺮﻳﺮﻩ ﺍﺯ ﻋﺎﻟﻢ ﺑﺎﻻ ﺩﺭ ﺣﻴﺎﺕ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺑﺮﺍﻯ ﻫﻴﭻﮐﺲ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺭﻭﺡ ﻫﻨﮕﺎﻡ‬

‫ﺻﻌﻮﺩ ﺑﻪﻋﺎﻟﻢ ﺩﻳﮕﺮ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺻﻔﺎﺕ ﺑﺪ ﺭﺍ ﺑﺎﺧﻮﺩ ﺑﻪﺁﻥ ﻋﺎﻟﻢ ﺍﻧﺘﻘﺎﻝ ﺩﻫﺪ ﻭ ﭼﻮﻥ ﻋﺎﻟﻢ ﺑﺎﻻ ﺍﺯ ﻭﺟﻮﺩ‬

‫_______________________________________‬

‫ﺟﻠﺪ ‪ ٣‬ﻓﺼﻞ ‪ ٩‬ﻣﺮﺍﺟﻌﻪ‬ ‫‪The Revelation of Bahá'u'lláh‬‬ ‫* ﺑﻄﻮﺭ ﻣﺜﺎﻝ ﺑﻪﺩﺍﺳﺘﺎﻥ ﺟﻨﺎﺏ ﺑﺪﻳﻊ ﺩﺭ ﮐﺘﺎﺏ‬

‫ﺷﻮﺩ‪.‬‬
 ‫ﺑﺪﻯﻫﺎ ﭘﺎﮎ ﻭﻣﺒ ّﺮﻯﺍﺳﺖ‪ ،‬ﺍﻣﮑﺎﻥ ﺳﺮﺍﻳﺖ ﺷ ّﺮ ﺍﺯﺁﻥ ﻋﺎﻟﻢ ﺑﻪﺍﻳﻦ ﺟﻬﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﺭﻭﺡ ﻫﻢ ﺩﺭ ﺣﻴﻦ ﺻﻌﻮﺩ ﺳﺠﺎﻳﺎﻯ ﺍﻟﻬﻰ ﻭ ﺧﺼﺎﻳﺺ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﮐﺴﺐ ﻧﻤﻮﺩﻩ ﺑﺎ ﺧﻮﺩ‬

‫ﻻ‬
‫ﺑﻪﻋﺎﻟﻢ ﺩﻳﮕﺮ ﻣﻰﺑﺮﺩ ﻭﻟﻰ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺻﻔﺎﺕ ﺑﺪ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺑﻪﻋﺎﻟﻢ ﺑﻌﺪ ﻣﻨﺘﻘﻞ ﮐﻨﺪ ﺯﻳﺮﺍ ﺑﺪﻯ ﺍﺻﻮ ً‬

‫ﻭﺟﻮﺩ ﺫﺍﺗﻰ ﻧﺪﺍﺭﺩ ﻭ ﺗﻨﻬﺎ ﻓﻘﺪﺍﻥ ﺧﻮﺑﻰ ﺍﺳﺖ ﮐﻪ ﺑﻪﺑﺪﻯ ﺗﻌﺒﻴﺮ ﻣﻰﺷﻮﺩ‪ .‬ﺑﺮﺍﻯ ﺭﻭﺷﻦﺷﺪﻥ ﺑﻴﺸﺘﺮ ﺍﻳﻦ‬

‫ﺗﻮﺟﻪ ﺑﻪﭼﻨﺪ ﻣﺜﺎﻝ ﻣﻔﻴﺪ ﺑﻪﻧﻈﺮ ﻣﻰﺭﺳﺪ‪ .‬ﺗﺎﺭﻳﮑﻰ ﺑﻪﺧﻮﺩﻯ ﺧﻮﺩ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ ﻓﻘﺪﺍﻥ‬
‫ّ‬ ‫ﻧﮑﺘﻪ‬

‫ﺭﻭﺷﻨﺎﺋﻰ ﺍﺳﺖ ﻓﻘﺮ ﻫﻢ ﻋﺒﺎﺭﺕ ﺍﺯ ﻋﺪﻡ ﻏﻨﺎ ﺍﺳﺖ‪ .‬ﺷﺨﺺ ﻓﻘﻴﺮ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﮕﻮﻳﺪﮐﻪ ﺩﺍﺭﺍﻯ ﻓﻘﺮ ﺍﺳﺖ‬

‫ﭼﻴﺰﻯ ﮐﻪ ﻭﻯ ﺩﺍﺭﺩ ﺩﺭ ﺣﻘﻴﻘﺖ ﺛﺮﻭﺕ ﺑﺴﻴﺎﺭ ﻗﻠﻴﻞ ﺍﺳﺖ‪ .‬ﻣﻘﻴﺎﺳﻰ ﺑﺮﺍﻯﺍﻧﺪﺍﺯﻩﮔﻴﺮﻯ ﻓﻘﺮ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻓﻘﺮ‬

‫ﺗﻨﻬﺎ ﻣﻰﺗﻮﺍﻧﺪ ﺑﻪﻋﻨﻮﺍﻥ ﻓﻘﺪﺍﻥ ﻏﻨﺎ ﻣﻌ ّﺮﻓﻰ ﻭ ﺑﺎ ﻣﻮﺍﺯﻳﻦ ﺛﺮﻭﺕ ﺍﻧﺪﺍﺯﻩﮔﻴﺮﻯ ﺷﻮﺩ‪ .‬ﻳﮏ ﺷﺨﺺ ﺑﺪ ﺭﺍ‬

‫ﻣﺤﺴﻨﺎﺕ ﺍﺧﻼﻗﻰ ﺑﻬﺮﮤ ﺍﻧﺪﮐﻰ ﺩﺍﺭﺩ ﺗﻮﺟﻴﻪ ﻧﻤﻮﺩ ﭼﻨﻴﻦ ﺷﺨﺼﻰ ﺍﺯ ﻧﻈﺮ‬
‫ّ‬ ‫ﻣﻰﺗﻮﺍﻥ ﺑﻪﻋﻨﻮﺍﻥ ﮐﺴﻰﮐﻪﺍﺯ‬

‫ﺭﻭﺣﺎﻧﻰ ﻓﻘﻴﺮ ﺍﺳﺖ ﻭ ﻓﻘﻂ ﻣﻘﺪﺍﺭ ﮐﻤﻰﺍﺯﺧﻮﺑﻰﻫﺎﺭﺍ ﻣﻰﺗﻮﺍﻧﺪ ﺑﺎ ﺧﻮﺩ ﺑﻪﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺍﻟﻬﻰ ﻫﻤﺮﺍﻩ‬

‫ﺑﺮﺩ‪.‬‬

‫ﺣﺪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺯﻳﻮﺭ ﺻﻔﺎﺕ ﺣﺴﻨﻪ ﻭ‬

‫ﻣﻴﺰﺍﻥ ﺗﺮﻗّﻰ ﺭﻭﺡ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﺴﺘﻪ ﺑﻪ ﺁﻧﺴﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺗﺎ ﭼﻪ ّ‬

‫ﺳﺠﺎﻳﺎﻯ ﭘﺴﻨﺪﻳﺪﻩ ﺁﺭﺍﺳﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻘﺼﺪ ﻋﻤﺪﻩ ﺍﺯ ﺑﻌﺚ ﺭﺳﻞ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻭﻧﺪ ﻫﻤﻴﻦ ﺍﺳﺖﮐﻪ ﺍﻧﺴﺎﻥ‬

‫ﺭﺍ ﺩﺭ ﺍ ّﺗﺨﺎﺫ ﻃﺮﻳﻖ ﺻﻮﺍﺏ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻫﺪﺍﻳﺖ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﮐﺴﺐ ﮐﻤﺎﻻﺕ ﺭﻭﺣﺎﻧﻰ ﻭ ﺻﻔﺎﺕ ﺁﺳﻤﺎﻧﻰ‬

‫ﺗﺸﻮﻳﻖ ﻧﻤﺎﻳﺪ‪ .‬ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ ﺍﻳﻦ ﺻﻔﺎﺕ ﻋﺎﻟﻴﻪ ﮐﻪ ﺑﻤﻨﺰﻟﮥ ﺍﻋﻀﺎء ﻭ ﺟﻮﺍﺭﺡ ﺭﻭﺣﺎﻧﻰ ﻣﺤﺴﻮﺏ ﻣﻰﺷﻮﺩ ﺩﺭ‬

‫ﻋﺎﻟﻢ ﺑﻌﺪ ﺑﺮﺍﻯ ﺍﺩﺍﻣﮥ ﺗﺮﻗﻴّﺎﺕ ﺭﻭﺡ ﺿﺮﻭﺭﻯ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍﻃﺎﻋﺖ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﻭﺳﻴﻠﻪ ﺍﻯﺍﺳﺖ ﮐﻪ ﺭﻭﺡ‬

‫ﺭﺍ ﺑﺎ ﺳﺠﺎﻳﺎﻯ ﺭﻭﺣﺎﻧﻰ ﻣﻮﻫﻮﺏ ﻣﻰﮐﻨﺪ ﺩﺭ ﻏﻴﺮ ﺍﻳﻦ ﺻﻮﺭﺕ ﺭﻭﺡ ﺑﻪﺣﺎﻟﺖ ﺧﺴﺮﺍﻥ ﻭ ﻓﻘﺮ ﺭﻭﺣﺎﻧﻰ‬

‫ﺑﻪﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﺎﺯ ﻣﻰﮔﺮﺩﺩ‪.‬‬

‫ﻣﻘﺪﺳﻪ ﺑﻪﺍﻳﻦ ﺑﻴﺎﻥ ﻧﺎﻃﻖ‪:‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ّ‬
‫ﺣﻖ‬
‫ﺗﻤﺴﮏ ﺑﻪ ﻭ ﺳﺠﺪ ﻟﻪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﻪ ّ‬
‫ّ‬ ‫"ﺍﻧّﻬﺎ ﺍ ّﻭﻝ ﺷﻴﺊ ﺣﮑﻰ ﻋﻦ ﺍ‪ ‬ﻣﻮﺟﺪﻩ ﻭ ﺍﻗﺒﻞ ﺍﻟﻴﻪ ﻭ‬

‫ﻣﻨﺴﻮﺏ ﻭ ﺑﻪﺍﻭ ﺭﺍﺟﻊ ﻭ ﻣﻦﻏﻴﺮﺁﻥ ﺑﻪ ﻫﻮﻯ ﻣﻨﺴﻮﺏ ﻭ ﺑﻪﺍﻭ ﺭﺍﺟﻊ‪ . . .‬ﻧﻔﺴﻰ ﮐﻪ ﺍﻟﻴﻮﻡ ‪ ‬ﺧﺎﺿﻊ ﺍﺳﺖ ﻭ‬

‫ﮐﻞﺍﻟﻤﻘﺎﻣﺎﺕ ﻣﻘﺎﻣﺎﺗﻬﺎ‪(١٤) "...‬‬

‫ﮐﻞ ﺍﻻﺳﻤﺎء ﺍﺳﻤﺎﺋﻬﺎﻭ ّ‬
‫ﻣﺘﻤﺴﮏ ّ‬
‫ّ‬ ‫ﺑﻪ ﺍﻭ‬

‫ﺍﺯ ﻣﻄﺎﻟﻌﮥ ﺁﺛﺎﺭ ﺍﻟﻬﻴّﻪ ﭼﻨﻴﻦ ﺑﺮﻣﻰﺁﻳﺪ ﮐﻪ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻣﻮﺟﻮﺩﺍﺕ ﺩﺭ ﻣﺮﺍﺗﺐ ﻣﺨﺘﻠﻒ ﺟﻤﺎﺩ‪،‬‬

‫ﻣﺘﻌﺪﺩﻩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ‬

‫ّ‬ ‫ﻧﺒﺎﺕ‪ ،‬ﺣﻴﻮﺍﻥ ﻭ ﺍﻧﺴﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ ﻭ ﺣﺘّﻰ ﺩﺭ ﻳﮏ ﻣﺮﺗﺒﻪ ﺩﺭﺟﺎﺕ‬

‫ﻧﻴﺰ ﺭﻭﺡ ﺑﻪ ﺗﺮ ّﻗﻰ ﺧﻮﺩ ﺩﺭ ﻣﺮﺍﺗﺐ ﻣﺨﺘﻠﻒ ﺍﺩﺍﻣﻪ ﻣﻰ ﺩﻫﺪ ﻭ ﺍﻳﻦ ﺩﺭﺟﺎﺕ ﺑﻪ ﻣﻴﺰﺍﻥ ﮐﻤﺎﻻﺗﻰ ﮐﻪ ﺭﻭﺡ ﺩﺭ‬

‫ﺍﻳﻦ ﺟﻬﺎﻥ ﮐﺴﺐ ﻧﻤﻮﺩﻩ ﺑﺴﺘﮕﻰ ﺩﺍﺭﺩ ﻭ ﻣﻮﻗﻌﻴّﺖ ﺭﻭﺡ ﻭ ﺭﺗﺒﻪ ﺍﻯ ﮐﻪ ﺩﺭ ﺁﻥ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ ﺑﺎ ﺗﻘ ّﺮﺏ ﺁﻥ ﺑﻪ‬

‫ﺳﺎﺣﺖ ﺍﻟﻬﻰ ﻭ ﺑﺎ ﺳﺠﺎﻳﺎﺋﻰ ﮐﻪ ﻣﻰ ﺗﻮﺍﻧﺪ ﺑﺎ ﺧﻮﺩ ﺩﺭ ﺣﻴﻦ ﺍﺭﺗﻘﺎء ﻫﻤﺮﺍﻩ ﺑﺮﺩ ﺗﻌﻴﻴﻦ ﻣﻰ ﺷﻮﺩ‪ *.‬ﺍﻟﺒﺘّﻪ‬

‫ﻋﺎﻣﻞ ﺩﻳﮕﺮﻯ ﻫﻢ ﺩﺭ ﺗﻌﻴﻴﻦ ﻣﻘﺎﻡ ﺭﻭﺡ ﺩﺭ ﻋﺎﻟﻢ ﺑﻌﺪ ﺩﺧﻴﻞ ﺍﺳﺖ ﻭ ﺁﻥ ﻓﻀﻞ ﻭ ﻋﻨﺎﻳﺖ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ‬

‫ﺁﺛﺎﺭ ﺷﻤﻮﻝ ﺁﻥ ﺧﺎﺭﺝ ﺍﺯ ﺣﻴﻄﮥ ﺩﺭﮎ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﺑﻪﺑﺮﮐﺖ ﺁﻥ ﺭﻭﺡ ﻣﻰﺗﻮﺍﻧﺪ ﺩﺭ ﻋﻮﺍﻟﻢ ﻋﺎﻟﻴﻪ ﺳﻴﺮ ﻭ‬

‫ﺗﺮ ّﻗﻰ ﻧﻤﺎﻳﺪ‪.‬‬

‫ﻣﻘﺪﺳﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺭﻭﺍﺡ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﺩﺭﺟﺎﺕ ﻋﻠﻴﺎ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ ﻣﺤﻴﻂ ﺑﺮ ﺍﺭﻭﺍﺡ‬
‫ﺑﻪﺷﻬﺎﺩﺕ ﺁﺛﺎﺭ ّ‬

‫ﻣﺮﺍﺗﺐ ﺳﻔﻠﻰ ﻫﺴﺘﻨﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﺭﻭﺍﺡ ﻣﺘﻌﻠّﻖ ﺑﻪﻃﺒﻘﺎﺕ ﺍﺩﻧﻰ ﺍﺯ ﺩﺭﮎ ﺣﻘﺎﻳﻖ ﻭ ﻗﻮﺍﻯ ﺳﻄﻮﺡ ﺍﻋﻠﻰ‬

‫ﻣﺤﺮﻭﻡ ﻣﻰﺑﺎﺷﻨﺪ‪ .‬ﺩﺭ ﺣﻘﻴﻘﺖ ﺩﺭﺟﻪ ﺑﻨﺪﻯ ﺍﺭﻭﺍﺡ ﺍﻧﺴﺎﻧﻰ ﻭ ﺗﻔﺎﻭﺕ ﻣﺮﺍﺗﺐ ﺁﻥ ﻫﺎ ﺩﺭ ﻋﻮﺍﻟﻢ ﻣﺸﺎﺑﻪ‬

‫ﻃﺒﻘﺎﺕ ﻣﺨﺘﻠﻔﮥ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺍﺳﺖ ﮐﻪ ﺑﻘﺪﺭﺕ ﺧﺪﺍﻭﻧﺪﻯ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺧﻠﻖ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺩﺭ ﻋﺎﻟﻢ‬

‫ﺟﺴﻤﺎﻧﻰ ﻧﻴﺰ ﻣﻼﺣﻈﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﻣﻮﺟﻮﺩﺍﺕ ﭘﺴﺖﺗﺮ ﺍﺯ ﻣﺸﺎﻫﺪﮤ ﮐﻴﻔﻴّﺖ ﻃﺒﻘﺎﺕ ﻋﺎﻟﻰﺗﺮ ﻗﺎﺻﺮﻧﺪ‪.‬‬

‫ﻼ ﻃﺒﻘﺎﺕ ﺳﻪ ﮔﺎﻧﮥ ﻭﺟﻮﺩ ﻫﻤﻪ ﺍﺭﺗﺒﺎﻁ ﻧﺰﺩﻳﮏ ﺑﺎﻫﻢ ﺩﺍﺭﻧﺪ‪ ،‬ﺍﺯ ﻳﮏ ﻫﻮﺍ ﺍﺳﺘﻨﺸﺎﻕ ﻣﻰﮐﻨﻨﺪ ﻭ ﺍﺯ‬
‫ﻣﺜ ً‬

‫ﺍﻧﻮﺍﺭ ﻳﮏ ﺷﻤﺲ ﺍﺳﺘﻔﺎﺿﻪ ﻣﻰﻧﻤﺎﻳﻨﺪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻧﺒﺎﺕ ﺍﺯ ﺩﺭﮎ ﻋﺎﻟﻢ ﺣﻴﻮﺍﻥ ﻭ ﺣﻴﻮﺍﻥ ﺍﺯ ﻓﻬﻢ ﻋﺎﻟﻢ‬

‫_________________________________________‬

‫ﺟﻠﺪ ﺩﻭﻡ ﺻﻔﺤﮥ ‪ ٤٠١‬ﻧﻘﻞ‬ ‫‪The Revelation of Bahá'u'lláh‬‬ ‫*ﻳﮏ ﻧﻤﻮﻧﻪ ﺍﺯ ﺍﻳﻦ ﻋﻨﺎﻳﺖ ﺩﺭ ﮐﺘﺎﺏ‬

‫ﺷﺪﻩﺍﺳﺖ‪.‬‬
‫ﺍﻧﺴﺎﻥ ﻋﺎﺟﺰﺍﺳﺖ ﻭ ﺑﺎﻟﻌﮑﺲ ﺑﺮ ﺍﺳﺎﺱ ﻫﻤﺎﻥ ﺍﺻﻞ ﻋﺎﻟﻢ ﺣﻴﻮﺍﻥ ﺑﺮ ﻋﺎﻟﻢ ﻧﺒﺎﺕ ﺍﺷﺮﺍﻑ ﺩﺍﺭﺩ ﻭ ﺍﻧﺴﺎﻥ‬

‫ﻫﻢ ﺑﺮ ﺗﻤﺎﻣﻰ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﺣﺎﮐﻢ ﺍﺳﺖ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺣﻰ ﮐﻪ ﺑﻪﺍﻋﺰﺍﺯ ﺟﻨﺎﺏ ﺯﻳﻦﺍﻟﻤﻘ ّﺮﺑﻴﻦ* ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺑﻪﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺍﻟﻬﺎﻡﺑﺨﺶ‬

‫ﻧﺎﻃﻘﻨﺪ‪:‬‬

‫ﺻﻌﻮﺩﻫﺎ َﻓﭑ ْﻋ َﻠ ْﻢ ِﺍ ‪‬ﻥ َﺍ ْﻫ َﻞ ﭐ ْﻟ َﺒﻬﺎء ﭐﻟ َ‬

‫‪‬ﺬﻳﻦ‬ ‫ﺾ َﺑﻌﺪ ُ‬ ‫ﻻ ْﺭﻭﺍﺡ َﻭ ِﺍ ‪‬ﻃﻼﻉ ﺑّ ْﻌ َ‬
‫ﻀﻬﺎ ﻋﻠﻰ َﺑ ْﻌ ٍ‬ ‫ْﺖ ﻣِ َ‬
‫ﻦﭐ َ‬ ‫" َﻭ ﺍ ّﻣﺎ ﻣﺎ َﺳ‪‬ﻠ َ‬
‫ﻳﺼﻌﺪﻭﻥ‬
‫َ‬ ‫ﻳﻘﺼﺪﻭﻥ ﻭ‬
‫َ‬ ‫ﻳﻄﻴﺮﻭﻥ ﻭ‬
‫َ‬ ‫ِﺴﻮﻥ ﻭ‬
‫ِﺴﻮﻥ َﻭ ُﻳﺠﺎﻟ َ‬
‫ﺮﻭﻥ َﻭ ُﻳﺆﺍﻧ َ‬ ‫ﮏ ُﻳ ِ‬
‫ﻌﺎﺷ َ‬ ‫ْﺤ ْﻤﺮﺁء ﺍﻭﻟ‪َ  ‬‬
‫ﭐﻟﺴﻔﻴﻨﺔ ﭐﻟ َ‬
‫ﭐﺳ َﺘ َﻘ ‪‬ﺮﻭﺍ َﻋﻠﻰ ‪‬‬
‫ْ‬

‫ﻻ ْﻣ ُﺮ ﻣِ ْ‬
‫ﻦ‬ ‫ﺬﻟﮏ ُﻗﻀﻰ ﭐ َ‬
‫َ‬ ‫ﻭﺍﺣ َﺪ ٌﺓ َﺍﻻ َﺍﻧ‪ُ ‬ﻬﻢ ُﻫ ُﻢ ﭐﻟ ُْﻤ ‪‬ﻄﻠِﻌﻮﻥ َﻭ ُﻫ ُﻢ ﭐﻟﻨّ ِ‬
‫ﺎﻇﺮﻭﻥ َﻭ ُﻫ ُﻢ ﭐﻟﻌﺎ ِﺭﻓﻮﻥ َﮐ‬ ‫ﺲ ِ‬ ‫َﮐ َﺎﻧ‪ُ ‬ﻬﻢ َﻧ ْﻔ ٌ‬

‫ﻣﻄﻠﻊ ﻭ ﺑﺎﻫﻢ ﻣﺄﻧﻮﺱ ﻭ‬

‫ﮐﻞ ﺍﺯ ﺍﺣﻮﺍﻝ ﻳﮑﺪﻳﮕﺮ ّ‬
‫ﺣﮑﻴﻢ ﺍﻫﻞ ﺑﻬﺎء ﮐﻪ ﺩﺭ ﺳﻔﻴﻨﮥ ﺍﻟﻬﻴّﻪ ﺳﺎﮐﻨﻨﺪ ّ‬
‫ٌ‬ ‫ﻋﻠﻴﻢ‬
‫ٌ‬ ‫َﻟ ُﺪﻥ‬

‫ﻣﺼﺎﺣﺐ ﻭ ﻣﻌﺎﺷﺮ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﻨﻮﻁ ﺑﺎﻳﻘﺎﻥ ﻭ ﺍﻋﻤﺎﻝ ﻧﻔﻮﺱ ﺍﺳﺖ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﻳﮏ ﺩﺭﺟﻪ ﻭﺍﻗﻔﻨﺪ‬

‫ﻣﻄﻠﻌﻨﺪ ﺍﺯ ﮐﻤﻴّﺎﺕ ﻭ ﮐﻴﻔﻴّﺎﺕ ﻭ ﺩﺭﺍﺋﺞ ﻭ ﻣﻘﺎﻣﺎﺕ ﻳﮑﺪﻳﮕﺮ ﻭ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﺗﺤﺖ ﺍﻳﻦ ﻧﻔﻮﺱ ﻭﺍﻗﻊﺍﻧﺪ‬
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‫ﻴﺐ ِﻋ ْﻨﺪ ﺭﺑّ َ‬

‫ﮏ ﻃﻮ َﺑﻰ‬ ‫ﺼ ٌ‬‫ﮑ ّﻞ َﻧ ِ‬
‫ﺍﻃﻼﻉ ﻧﻴﺎﺑﻨﺪ ِﻟ ُ‬
‫ﮐﻤﺎ ﻫﻮ ﺣ ّﻘﻪ ﺑﺮﻣﺮﺍﺗﺐ ﻭ ﻣﻘﺎﻣﺎﺕ ﻧﻔﻮﺱ ﻋﺎﻟﻴﻪ ﺍﺯ ﺧﻮﺩ ّ‬

‫ﺭﻭﺣﻪ ِﺍﻟﻰ ﺍ‪ ‬ﭐﻟ َْﻤ ِ‬

‫ﻠﮏ ﭐﻟْﻤ ْﻘ َﺘ ِﺪ ِﺭ ﭐ ْﻟ َﻐﻔﻮ ِﺭ ﭐﻟ ‪‬ﺮﺣﻴﻢ ﻭ ﺍ ّﻣﺎ‬ ‫ُ‬ ‫ﺲ َﺗ َﻮ ‪‬ﺟ َﻪ ِﺍ َﻟﻰ ﺍ‪ ‬ﻭ ْ‬
‫ﭐﺳ َﺘﻘﺎ َﻡ ﻓﻰ ُﺣﺒ‪‬ﻪِ ﺍﻟﻰ َﺍ ْﻥ ﻃﺎ َﺭ‬ ‫ِﻟ َﻨ ْﻔ ٍ‬

‫ِﮏ َﺑ ْﻌﺪ ُﺧ ُﺮﻭﺝ‬

‫ﻮﻥ َﻭ َﮐﺬﻟ َ‬
‫ﻀ ّﺮ ُﻋ َ‬
‫ﻮﻥ َﻭ َﻳ َﺘ َ‬
‫ﻮﺣ َ‬
‫ﻓﺎﺕ َﻋ ْﻨ ُﻬ ْﻢ َﻭ َﻳ ُﻨ ُ‬
‫ﻮﻥ ﻣﺎ َ‬ ‫ﻴﻦ ِ‬
‫ﭐﻻ ْﺣﺘِﻀﺎﺭ َﻳ ْﻌ ِﺮ ُﻓ َ‬ ‫ﺍﺭﻭﺍﺡ ُﮐ ّﻔﺎﺭ َﻟ َﻌ ْﻤ ِﺮﻯ ِﺣ َ‬
‫ﻣﻄﻠﻊ ﺑﺎﻓﻌﺎﻝ ﻭ ﺍﻋﻤﺎﻝ ﺧﻮﺩ‬
‫ﮐﻞ ﺑﻌﺪ ﺍﺯ ﻣﻮﺕ ّ‬ ‫ﻭﺍﺣﻬ ْﻢ ﻣِ ْ‬
‫ﻦ َﺍ ْﺑﺪﺍﻧ ِِﻬ ْﻢ ﺍﻳﻦ ﺑﺴﻰ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ّ‬ ‫ُ‬ ‫َﺍ ْﺭ‬

‫ﺣﻖ ﺭﺍ ﺩﺭ ﺁﻥﺣﻴﻦ ﻓﺮﺣﻰ ﺩﺳﺖ ﺩﻫﺪ ﮐﻪ ﺫﮐﺮ ﺁﻥ ﻣﻤﮑﻦ‬

‫ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻗﺴﻢ ﺑﻪﺁﻓﺘﺎﺏ ﺍﻓﻖ ﺍﻗﺘﺪﺍﺭ ﮐﻪ ﺍﻫﻞ ّ‬

‫ﻧﻪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺻﺤﺎﺏ ﺿﻼﻝ ﺭﺍ ﺧﻮﻑ ﻭ ﺍﺿﻄﺮﺍﺏ ﻭ ﻭﺣﺸﺘﻰ ﺭﻭ ﻧﻤﺎﻳﺪ ﮐﻪ ﻓﻮﻕ ﺁﻥ ﻣﺘﺼ ّﻮﺭ ﻧﻪ ﻧﻴﮑﻮ‬

‫ﺍﺳﺖ ﺣﺎﻝ ﻧﻔﺴﻰ ﮐﻪ ﺭﺣﻴﻖ ﻟﻄﻴﻒ ﺑﺎﻗﻰ ﺍﻳﻤﺎﻥ ﺭﺍ ﺍﺯ ﻳﺪ ﻋﻨﺎﻳﺖ ﻭ ﺍﻟﻄﺎﻑ ﻣﺎﻟﮏ ﺍﺩﻳﺎﻥ ﮔﺮﻓﺖ ﻭ‬

‫ﺁﺷﺎﻣﻴﺪ ‪(١٥) " . . .‬‬

‫_______________________________________‬

‫* ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﮥ ﺷﺮﺡﻣﺨﺘﺼﺮ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﺯﻳﻦﺍﻟﻤﻘ ّﺮﺑﻴﻦ ﺑﻪ ﮐﺘﺎﺏ ‪ The Revelation of Bahá'u'lláh‬ﺟﻠﺪ ﺍﻭﻝ‬

‫ﺻﻔﺤﮥ ‪ ٢٥‬ﻭ ‪ ٢٦‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪.‬‬

‫ﺍﻃﻼﻉ ﺑﺮ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﮐﻪ ﺍﺭﻭﺍﺡ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻋﺎﻟﻢ ﺑﻌﺪ ﺩﺭ ﻣﺮﺍﺗﺐ ﻣﺨﺘﻠﻒ ﺳﺎﮐﻦ ﻭ ﻫﺮﻳﮏ ﺑﻪﻣﻘﺘﻀﺎﻯ‬
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‫ﻗﺎﺑﻠﻴّﺖ ﺩﺭ ﻣﺮﺗﺒﮥ ﺧﻮﺩ ﺗﺮﻗّﻰ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ ﻣﻰﺗﻮﺍﻧﺪ ﺍﺛﺮ ﻣﺤﺴﻮﺳﻰ ﺩﺭ ﺣﻴﺎﺕ ﺷﺨﺺ ﺩﺍﺷﺘﻪﺑﺎﺷﺪ‪.‬‬

‫ﺍﻧﺴﺎﻥ ﻣﻰﺗﻮﺍﻧﺪ ﺑﺎ ﺩﺭﮎ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺭﻭﺵ ﺯﻧﺪﮔﻰ ﺧﻮﺩ ﺭﺍ ﺍﺻﻼﺡ ﮐﻨﺪ‪ ،‬ﺭﻭ ﺑﻪﺧﺪﺍ ﺑﻴﺎﻭﺭﺩ ﻭ ﺭﻭﺡ‬

‫ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﺍﻋﻤﺎﻝ ﺧﺎﻟﺼﺎﻧﻪ ﻭ ﺧﺼﺎﺋﻞ ﺣﺴﻨﻪ ﺯﻳﻨﺖ ﺑﺨﺸﺪ‪.‬‬

‫ﮑﺎ ﺗﻮﺿﻴﺤﺎﺕ ﺑﻴﺸﺘﺮﻯ ﺩﺭﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻴﺎﻥ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺿﻤﻦ ﺻﺤﺒﺖ ﺩﺭ ﺳﺮ ﻣﻴﺰ ﻧﺎﻫﺎﺭ ﺩﺭ ﻋ ّ‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﮐﻠﻤﺎﺕ ﺫﻳﻞ ﺍﺯﺟﻤﻠﻪ ﺑﻴﺎﻧﺎﺗﻰ ﺍﺳﺖ ﮐﻪ ﺁﻥﺣﻀﺮﺕ ﺧﻄﺎﺏ ﺑﻪﻣﻴﻬﻤﺎﻧﺎﻥ ﺧﻮﻳﺶ ﺍﻳﺮﺍﺩ‬

‫ﻧﻤﻮﺩﻧﺪ‪:‬‬

‫"ﭼﻮﻥ ﻓﻴﺾ ﺍﻟﻬﻰ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻰﺍﺳﺖ ﮐﻤﺎﻻﺕ ﺍﻧﺴﺎﻧﻰ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻰﺍﺳﺖ‪ .‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻧﻬﺎﻳﺖ ﻣﻤﮑﻦ‬

‫ﺣﻖ ﻣﻰﺭﺳﻴﺪ ﻭ ﺍﻣﮑﺎﻥ ﺩﺭﺟﮥ ﻭﺟﻮﺏ ﻣﻰﻳﺎﻓﺖ ﻭﻟﻰ‬

‫ﺑﻮﺩ ﺣﻘﻴﻘﺘﻰ ﺍﺯ ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎء ﺑﻪﺩﺭﺟﮥ ﺍﺳﺘﻐﻨﺎء ﺍﺯ ّ‬

‫ﻫﺮ ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﺭﺗﺒﻪﺍﻯﺍﺳﺖ ﮐﻪ ﺗﺠﺎﻭﺯ ﺍﺯ ﺁﻥ ﻣﺮﺗﺒﻪ ﻧﺘﻮﺍﻧﺪ ﻳﻌﻨﻰ ﺁﻧﮑﻪ ﺩﺭ ﺭﺗﺒﮥ ﻋﺒﻮﺩﻳّﺖ‬

‫ﺍﺳﺖ ﻫﺮ ﭼﻪ ﺗﺮ ّﻗﻰ ﮐﻨﺪ ﻭ ﺗﺤﺼﻴﻞ ﮐﻤﺎﻻﺕ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻴﻪ ﻧﻤﺎﻳﺪ ﺑﻪﺭﺗﺒﮥ ﺭﺑﻮﺑﻴّﺖ ﻧﻤﻰﺭﺳﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ‬

‫ﮐﺎﺋﻨﺎﺕ ﺟﻤﺎﺩ ﺁﻧﭽﻪ ﺗﺮ ّﻗﻰ ﮐﻨﺪ ﺩﺭ ﻋﺎﻟﻢ ﺟﻤﺎﺩﻯ ﻗ ّﻮﮤ ﻧﺎﻣﻴﻪ ﻧﻴﺎﺑﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻳﻦ ﮔﻞ ﻫﺮ ﻗﺪﺭ ﺗﺮﻗّﻰ‬

‫ﻼ ﺍﻳﻦ ﻣﻌﺪﻥ ﻧﻘﺮﻩ ﺳﻤﻊ ﻭ ﺑﺼﺮ ﻧﻴﺎﺑﺪ ﻧﻬﺎﻳﺘﺶ‬

‫ﺣﺴﺎﺳﻪ ﺩﺭ ﺍﻭ ﻇﻬﻮﺭ ﻧﮑﻨﺪ ﻣﺜ ً‬
‫ﻧﻤﺎﻳﺪ ﺩﺭ ﻋﺎﻟﻢ ﻧﺒﺎﺗﻰ ﻗ ّﻮﮤ ّ‬

‫ﺣﺴﺎﺳﻪ‬
‫ﺍﻳﻦﺍﺳﺖ ﮐﻪ ﺩﺭ ﺭﺗﺒﮥ ﺧﻮﻳﺶ ﺗﺮ ّﻗﻰ ﮐﻨﺪ ﻭ ﻣﻌﺪﻥ ﮐﺎﻣﻠﻰ ﮔﺮﺩﺩ ﺍ ّﻣﺎ ﻗﻮﮤ ﻧﺎﻣﻴﻪ ﭘﻴﺪﺍ ﻧﮑﻨﺪ ﻭ ﻗ ّﻮﮤ ّ‬

‫ﻼ ﭘﻄﺮﺱ ﻣﺴﻴﺢ ﻧﺸﻮﺩ ﻧﻬﺎﻳﺘﺶ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬

‫ﻧﺠﻮﻳﺪ ﻭ ﺟﺎﻥ ﻧﻴﺎﺑﺪ ﺑﻠﮑﻪ ﺩﺭ ﺭﺗﺒﮥ ﺧﻮﻳﺶ ﺗﺮ ّﻗﻰ ﮐﻨﺪ ﻣﺜ ً‬

‫ﺭﺗﺒﮥ ﻋﺒﻮﺩﻳّﺖ ﺑﮑﻤﺎﻻﺕ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻴﻪ ﺭﺳﺪ ﻟﻬﺬﺍ ﻫﺮ ﺣﻘﻴﻘﺖﻣﻮﺟﻮﺩﻩ ﻗﺎﺑﻞﺗﺮ ّﻗﻰ ﺍﺳﺖ ‪(١٦) " .‬‬

‫ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﮥ ﻓﻮﻕ ﭼﻨﻴﻦ ﻣﺴﺘﻔﺎﺩ ﻣﻰﺷﻮﺩ ﮐﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑﻪﺗﺮﻗﻴّﺎﺕ ﺧﻮﺩ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺩﺭ ﻣﺮﺗﺒﮥ‬

‫ﻣﺨﺼﻮﺹ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣﻰﺩﻫﺪ ﻭ ﺍﻳﻦ ﺗﺮﻗﻴّﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺑﺴﺘﻪ ﺑﻪﻓﻴﺾ ﻭ ﻋﻨﺎﻳﺖ ﺧﺪﺍﻭﻧﺪﻯﺍﺳﺖ‪ .‬ﻳﮑﻰ‬

‫ﺣﻖ ﻣﺘﺼﺎﻋﺪﻳﻦ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ‬

‫ﺩﻳﮕﺮ ﺍﺯ ﻋﻮﺍﻣﻞ ﻣﺆﺛّﺮ ﺩﺭ ﺗﻌﺎﻟﻰ ﺭﻭﺡ ﺍﻗﺎﻣﮥ ﺩﻋﺎ ﻭ ﻣﻨﺎﺟﺎﺕ ﺩﺭ ّ‬

‫ﻣﺘﻌﺪﺩﻯ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ‬

‫ّ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻨﺎﺟﺎﺕﻫﺎﻯ‬

‫ﻣﺼ ّﺮﺡ ﺍﺳﺖ ﮐﻪ ﺍﻋﻤﺎﻝ ﺧﻴﺮﻳّﻪ ﻭ ﮐﻤﮏ ﺑﻪﻓﻘﺮﺍ ﻭ ﻣﺤﺘﺎﺟﻴﻦ ﮐﻪ ﺑﻪﻳﺎﺩ ﺩﺭﮔﺬﺷﺘﮕﺎﻥ ﺍﻧﺠﺎﻡ ﻣﻰﮔﻴﺮﺩ ﺩﺭ‬
‫ﺗﻮﺟﻪ ﺑﻪﺍﻳﻦ ﻧﮑﺎﺕ ﺍﺳﺖ ﮐﻪ ﺍﻫﻞ ﺑﻬﺎء ﺩﺭ ﺻﻌﻮﺩ‬
‫ﺗﻌﺎﻟﻰ ﺭﻭﺣﺎﻧﻰ ﺁﻧﻬﺎ ﺩﺭ ﻋﺎﻟﻢ ﺑﻌﺪ ﻣﺆﺛّﺮ ﺍﺳﺖ‪ .‬ﺑﺎ ّ‬

‫ﻋﺰﻳﺰﺍﻥ ﺧﻮﺩ ﺑﻪﺗﺮﺗﻴﺐ ﺟﻠﺴﺎﺕ ﻳﺎﺩﺑﻮﺩ ﺟﻬﺖ ﺩﻋﺎ ﻭ ﻣﻨﺎﺟﺎﺕ ﻣﺒﺎﺩﺭﺕ ﻣﻰﮐﻨﻨﺪ‪.‬‬

‫ﺗﺬﮐﺎﺭ ﺍﻳﻦ ﻧﮑﺘﻪ ﺟﺎﻟﺐ ﺍﺳﺖ ﮐﻪ ﻣﺆﻣﻨﻴﻦ ﺍ ّﻭﻟﻴّﻪ ﺩﺭ ﺷﺮﻕ ﺩﺭ ﺍﻳّﺎﻡ ﺣﻴﺎﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺣﻀﺮﺕ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺳﺎﻟﮕﺮﺩ ﺗﻮﻟّﺪ ﺧﻮﺩ ﺭﺍ ﻫﺮﮔﺰ ﺟﺸﻦ ﻧﻤﻰﮔﺮﻓﺘﻨﺪ ﻭ ﺣﺘّﻰ ﺁﻥ ﺭﺍ ﺑﻪﺧﺎﻃﺮ ﻧﻤﻰﺁﻭﺭﺩﻧﺪ ﺯﻳﺮﺍ ﺍﻗﺪﺍﻡ‬

‫ﺣﺲ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺍﻳﻦ ﻃﺮﺯ ﻓﮑﺮ‬

‫ّ‬ ‫ﺑﻪﭼﻨﻴﻦ ﺍﻣﺮﻯ ﺭﺍ ﻧﺸﺎﻧﮥ ﺗﻔﺎﺧﺮ ﻭ ﻭﺳﻴﻠﻪﺍﻯ ﺑﺮﺍﻯ ﺍﺑﺮﺍﺯ‬

‫ﺑﻪﻗﺪﺭﻯ ﻃﺒﻴﻌﻰ ﻭ ﻭﺍﻗﻌﻰ ﺑﻮﺩ ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻧﺎﻥ ﺭﻭﺯ ﺗﻮﻟّﺪ ﺧﻮﺩ ﺭﺍ ﺩﻗﻴﻘﴼ ﻧﻤﻰﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺍﮔﺮ ﮐﺴﻰ‬

‫ﻣﻰﺧﻮﺍﺳﺖ ﺳﺎﻟﺮﻭﺯ ﺗﻮﻟّﺪ ﺁﻧﺎﻥ ﺭﺍ ﺗﺠﻠﻴﻞ ﮐﻨﺪ ﺍﺣﺴﺎﺱ ﺍﻫﺎﻧﺖ ﻭ ﺑﻰﺍﺣﺘﺮﺍﻣﻰ ﻣﻰ ﻧﻤﻮﺩﻧﺪ * ﻭ ﭼﻮﻥ ﺩﺭ‬

‫ﺁﻥ ﺍﻳّﺎﻡ ﺻﺪﻭﺭ ﮔﻮﺍﻫﻰ ﺗﻮﻟّﺪ ﻫﻢ ﻣﻌﻤﻮﻝ ﻧﺒﻮﺩ ﻭﺍﻟﺪﻳﻦ ﺭﻭﺯ ﺗﻮﻟّﺪ ﻓﺮﺯﻧﺪﺍﻧﺸﺎﻥ ﺭﺍ ﺩﺭ ﭘﺸﺖ ﮐﺘﺎﺑﻰ ﺛﺒﺖ‬

‫ﻣﻘﺪﺱ ﺭﺍ ﮐﻪ ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩ ﺩﺍﺷﺘﻨﺪ ﺑﺪﻳﻦ ﻣﻨﻈﻮﺭ ﻣﻮﺭﺩ‬

‫ّ‬ ‫ﻣﻰﮐﺮﺩﻧﺪ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻏﺮﺑﻴﺎﻥ ﮐﺘﺎﺏ‬

‫ﺍﺳﺘﻔﺎﺩﻩ ﻗﺮﺍﺭ ﻣﻰﺩﺍﺩﻧﺪ‪ .‬ﻗﺪﻣﺎﻯ ﺍﻣﺮ ﺗﻨﻬﺎ ﺳﺎﻟﮕﺮﺩ ﺗﻮﻟّﺪ ﺍﻧﺒﻴﺎء ﻭ ﺍﺻﻔﻴﺎ ﺭﺍ ﺳﺰﺍﻭﺍﺭ ﺗﺠﻠﻴﻞ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭ‬

‫ﺑﻪﺍﻳﻦ ﺟﻬﺖ ﺑﺠﺎﻯ ﺑﺮﮔﺰﺍﺭﻯ ﺳﺎﻟﮕﺮﺩ ﺗﻮﻟّﺪ ﺟﻠﺴﺎﺕ ﺳﺎﻟﻴﺎﻧﮥ ﻳﺎﺩﺑﻮﺩ ﺑﻴﺎﺩ ﻋﺰﻳﺰﺍﻥ ﺩﺭﮔﺬﺷﺘﮥ ﺧﻮﺩ ﺑﺮﭘﺎ‬

‫ﻣﻰﺳﺎﺧﺘﻨﺪ ﻭ ﺩﻭﺳﺘﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺷﺮﮐﺖ ﺩﺭ ﺁﻥ ﺟﻠﺴﺎﺕﺗﺬ ّﮐﺮ ﺩﻋﻮﺕ ﻣﻰﻧﻤﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺍﺣﺘﻔﺎﻻﺕ‬

‫ﻇﻞ ﺍﻣﺮﺍ‪‬‬
‫ﻳﺎﺩﺑﻮﺩ ﺣﺎﺿﺮﻳﻦ ﺟﻬﺖ ﺍﻋﺘﻼء ﺭﻭﺡ ﺷﺨﺺ ﻣﺘﻮﻓّﻰ ﺩﻋﺎ ﻣﻰﮐﺮﺩﻧﺪ‪ ،‬ﺧﺪﻣﺎﺕ ﻭﻯ ﺭﺍ ﺩﺭ ّ‬

‫ﺑﺎﺯﻣﻰﮔﻔﺘﻨﺪ‪ ،‬ﺧﺼﺎﺋﺺ ﻭ ﺳﺠﺎﻳﺎﻯ ﺍﻭ ﺭﺍ ﻣﻰﺳﺘﻮﺩﻧﺪ ﻭ ﺍﮔﺮ ﺍﻟﻮﺍﺣﻰ ﺑﻪﺍﻓﺘﺨﺎﺭﺵ ﺻﺎﺩﺭ ﺷﺪﻩﺑﻮﺩ ﺗﻼﻭﺕ‬

‫ﻣﻰﮐﺮﺩﻧﺪ ﻭ ﺿﻤﻨﴼ ﺍﺯ ﻃﺮﻑ ﺍﻭ ﻭﺟﻮﻫﻰ ﺑﻪﺻﻨﺪﻭﻕﻫﺎﻯ ﺧﻴﺮﻳّﻪ ﻭ ﻋﺎ ّﻡﺍﻟﻤﻨﻔﻌﻪ ﺗﻘﺪﻳﻢ ﻣﻰﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ‬

‫ﺭﺳﻢ ﻳﻌﻨﻰ ﺗﺸﮑﻴﻞ ﺟﻠﺴﺎﺕ ﺗﺬ ّﮐﺮ ﺳﺎﻟﻴﺎﻧﻪ ﺑﻴﺎﺩ ﻣﺘﺼﺎﻋﺪﻳﻦ ﮐﻪ ﺍﻟﺒﺘّﻪ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺍﺟﺒﺎﺭﻯ ﻧﻴﺴﺖ ﻫﻨﻮﺯ‬

‫ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺧﺎﻧﻮﺍﺩﻩﻫﺎﻯ ﺑﻬﺎﺋﻰ ﻣﻌﻤﻮﻝ ﺍﺳﺖ‪ .‬ﺑﺪﻳﻬﻰﺍﺳﺖ ﺗﺮﺗﻴﺐ ﺍﻳﻦ ﺟﻠﺴﺎﺕ ﺩﺭ ﻣﺴﺆﻭﻟﻴّﺖ‬

‫ﺗﻮﺳﻂ ﺍﻓﺮﺍﺩ ﺑﻬﺎﺋﻰ ﺑﻪﻣﻨﺎﺳﺒﺖ ﺳﺎﻟﮕﺮﺩ ﺩﺭﮔﺬﺷﺖ ﻋﺰﻳﺰﺍﻧﺸﺎﻥ ﺍﻧﺠﺎﻡ‬

‫ّ‬ ‫ﻣﺆ ّﺳﺴﺎﺕ ﺍﻣﺮﻯ ﻧﻴﺴﺖ ﺑﻠﮑﻪ‬

‫ﻣﻰﮔﻴﺮﺩ‪.‬‬

‫_______________________________________‬

‫* ﺩﺭ ﺁﺛﺎﺭﺑﻬﺎﺋﻰ ّ‬
‫ﻧﺼﻰﻭﺟﻮﺩﻧﺪﺍﺭﺩﮐﻪﺑﺮﮔﺰﺍﺭﻯ ﺳﺎﻟﺮﻭﺯ ﺗﻮﻟّﺪ ﺭﺍﺗﺤﺬﻳﺮ ﻳﺎﺗﺸﻮﻳﻖ ﮐﻨﺪ‪.‬‬
‫ﮑﺎ ﺩﺭ ﺳﺮ ﻣﻴﺰ ﻧﺎﻫﺎﺭ ﺧﻄﺎﺏ ﺑﻪ ﻣﻴﻬﻤﺎﻧﺎﻥ‬
‫ﻗﺴﻤﺖﻫﺎﻯ ﺯﻳﺮ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﮥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﮐﻪ ﺩﺭ ﻋ ّ‬

‫ﺧﻮﺩ ﺍﻳﺮﺍﺩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺍﻧﺘﺨﺎﺏ ﺷﺪﻩﺍﺳﺖ‪:‬‬

‫ﻦ ﺭﺷﺪ ﺭﺳﻨﺪ ﭘﺪﺭ ﻭ‬

‫"ﻫﻤﭽﻨﻴﻦ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻧﻬﺎﻳﺖ ﺗﻌﺐ ﻭ ﻣﺸ ّﻘﺖ ﺑﺠﻬﺖ ﺍﻭﻻﺩ ﮐﺸﻨﺪ ﻭ ﺍﮐﺜﺮ ﭼﻮﻥ ﺑﻪﺳ ّ‬

‫ﻣﺎﺩﺭ ﺑﻪﺟﻬﺎﻥ ﺩﻳﮕﺮ ﺷﺘﺎﺑﻨﺪ ﻧﺎﺩﺭﴽ ﻭﺍﻗﻊ ﮐﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﺸ ّﻘﺎﺕ ﻭ ﺯﺣﻤﺎﺕ ﺧﻮﻳﺶ ﺩﺭ ﺩﻧﻴﺎ‬

‫ﻣﮑﺎﻓﺎﺕ ﺍﺯ ﺍﻭﻻﺩ ﺑﻴﻨﻨﺪ ﭘﺲ ﺑﺎﻳﺪ ﺍﻭﻻﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﺸ ّﻘﺎﺕ ﻭ ﺯﺣﻤﺎﺕ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺧﻴﺮﺍﺕ ﻭ ﻣﺒ ّﺮﺍﺕ‬

‫ﻧﻤﺎﻳﻨﺪ ﻭ ﻃﻠﺐ ﻋﻔﻮ ﻭ ﻏﻔﺮﺍﻥ ﮐﻨﻨﺪ‪ .‬ﻣﺜ ً‬

‫ﻼ ﺷﻤﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﺤﺒّﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﭘﺪﺭ ﺑﺎﻳﺪ ﺑﺠﻬﺖ ﺍﻭ ﺍﻧﻔﺎﻕ ﺑﺮ‬

‫ﻓﻘﺮﺍ ﻧﻤﺎﺋﻴﺪ ﻭ ﺩﺭ ﮐﻤﺎﻝ ﺗﻀ ّﺮﻉ ﻭﺍﺑﺘﻬﺎﻝ ﻃﻠﺐ ﻋﻔﻮ ﻭ ﻏﻔﺮﺍﻥ ﮐﻨﻴﺪ ﻭ ﺭﺣﻤﺖ ﮐﺒﺮﻯ ﺧﻮﺍﻫﻴﺪ ﺣﺘّﻰ‬

‫ﮐﺴﺎﻧﻰﮐﻪ ﺩﺭ ﮔﻨﺎﻩ ﻭ ﻋﺪﻡ ﺍﻳﻤﺎﻥ ﻣﺮﺩﻩﺍﻧﺪ ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﻪ ﺗﻐﻴﻴﺮ ﻧﻤﺎﻳﻨﺪ ﻳﻌﻨﻰ ﻣﻈﻬﺮ ﻏﻔﺮﺍﻥ ﺷﻮﻧﺪ ﻭ ﺍﻳﻦ‬

‫ﺑﻪﻓﻀﻞ ﺍﻟﻬﻰﺍﺳﺖ ﻧﻪ ﺑﻪﻋﺪﻝ ﺯﻳﺮﺍ ﻓﻀﻞ ﺍﻋﻄﺎء ﺑﺪﻭﻥ ﺍﺳﺘﺤﻘﺎﻕ ﺍﺳﺖ ﻭ ﻋﺪﻝ ﺍﻋﻄﺎء ﺑﺎﺳﺘﺤﻘﺎﻕ‬

‫ﺣﻖ ﺍﻳﻦ ﻧﻔﻮﺱ ﺩﻋﺎ ﻧﻤﺎﺋﻴﻢ‪ ،‬ﻫﻤﻴﻦﻃﻮﺭ ﺩﺭ ﻋﺎﻟﻢ ﺩﻳﮕﺮ ﻫﻢ ﮐﻪ‬

‫ﭼﻨﺎﻧﭽﻪ ﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﻗ ّﻮﻩﺍﻯ ﺩﺍﺭﻳﻢ ﮐﻪ ﺩﺭ ّ‬

‫ﻋﺎﻟﻢ ﻣﻠﮑﻮﺕ ﺑﺎﺷﺪ ﻫﻤﻴﻦ ﻗ ّﻮﻩ ﺭﺍ ﺩﺍﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ‪ .‬ﺁﻳﺎ ﺟﻤﻴﻊ ﺧﻠﻖ ﺁﻥ ﻋﺎﻟﻢ ﻣﺨﻠﻮﻕ ﺧﺪﺍ ﻧﻴﺴﺘﻨﺪ ﭘﺲ‬

‫ﺩﺭ ﺁﻥ ﻋﺎﻟﻢ ﻫﻢ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺗﺮ ّﻗﻰ ﮐﻨﻨﺪ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺩﺭ ﺍﻳﻦﺟﺎ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺑﻪﺗﻀ ّﺮﻉ ﺍﻗﺘﺒﺎﺱ ﺍﻧﻮﺍﺭ ﻧﻤﺎﻳﻨﺪ ﺩﺭ‬

‫ﺁﻥﺟﺎ ﻫﻢ ﻣﻰﺗﻮﺍﻧﻨﺪ ﻃﻠﺐ ﻏﻔﺮﺍﻥ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﺑﻪﺗﻀ ّﺮﻉ ﻭ ﺭﺟﺎ ﺍﻗﺘﺒﺎﺱ ﺍﻧﻮﺍﺭ ﮐﻨﻨﺪ‪ .‬ﭘﺲ ﭼﻮﻥ ﻧﻔﻮﺱ ﺩﺭ ﺍﻳﻦ‬

‫ﻣﻘﺪﺳﻴﻦ ﺗﺤﺼﻴﻞ ﺗﺮ ّﻗﻰ ﻣﻰﻧﻤﺎﻳﻨﺪ ﺑﻬﻤﭽﻨﻴﻦ ﺑﻌﺪ ﺍﺯ ﻓﻮﺕ ﻧﻴﺰ‬

‫ﻋﺎﻟﻢ ﺑﻮﺍﺳﻄﮥ ﺗﻀ ّﺮﻉ ﻭ ﺍﺑﺘﻬﺎﻝ ﻳﺎ ﺩﻋﺎﻯ ّ‬

‫ﻣﻘﺪﺳﻪ‬
‫ّ‬ ‫ﺑﻮﺍﺳﻄﮥ ﺩﻋﺎ ﻭ ﺭﺟﺎﻯ ﺧﻮﺩ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺗﺮ ّﻗﻰ ﮐﻨﻨﺪ ﻋﻠﻰﺍﻟﺨﺼﻮﺹ ﭼﻮﻥ ﻣﻈﻬﺮ ﺷﻔﺎﻋﺖ ﻣﻈﺎﻫﺮ‬

‫ﮔﺮﺩﻧﺪ ‪(١٧) ".‬‬

‫ﺭﻭﺡ ﺩﺭ ﻃﻮﻝ ﺩﻭﺭﺍﻥ ﺣﻴﺎﺕ ﺍﻧﺴﺎﻥ ﺑﻪﮐﺴﺐ ﮐﻤﺎﻻﺕ ﻣﻌﻨﻮﻯ ﻣﻮ ّﻓﻖ ﻣﻰﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺻﻔﺎﺕ ﻋﺎﻟﻴﻪ ﻣﺎﻧﻨﺪ‬

‫ﻋﻠﻢ ﻭ ﻣﻌﺮﻓﺖ‪ ،‬ﺗﻮﺍﺿﻊ ﻭ ﺣﮑﻤﺖ‪ ،‬ﻣﻬﺮﺑﺎﻧﻰ ﻭ ﻣﺤﺒّﺖ ﻭ ﺳﺠﺎﻳﺎﻯ ﺩﻳﮕﺮ ﺑﺘﺪﺭﻳﺞ ﮐﺴﺐ ﻣﻰﺷﻮﺩ ﻭ‬

‫ﺍﻧﺴﺎﻥ ﺑﻪﻣﺮﻭﺭ ﺯﻣﺎﻥ ﺑﻪﺑﻠﻮﻍ ﺧﻮﺩ ﻣﻰﺭﺳﺪ‪ .‬ﺭﺷﺪ ﺭﻭﺣﺎﻧﻰ ﺍﻧﺴﺎﻥ ﺑﻰﺷﺒﺎﻫﺖ ﺑﻪﺭﺷﺪ ﺟﺴﻤﻰ ﻣﻮﺟﻮﺩﺍﺕ‬

‫ﺯﻧﺪﻩ ﻧﻴﺴﺖ‪ .‬ﺍﮔﺮ ﺑﻪﻣﺜﺎﻝ ﺩﺭﺧﺖ ﺑﺮﮔﺮﺩﻳﻢ ﻣﻰﺑﻴﻨﻴﻢ ﮐﻪ ﺣﻴﺎﺕ ﻭﺍﻗﻌﻰ ﺁﻥ ﺑﺎ ﮐﺸﺖ ﺩﺍﻧﻪ ﺩﺭ ﺯﻣﻴﻦ ﺁﻏﺎﺯ‬

‫ﻣﻰﺷﻮﺩ‪ .‬ﺩﺍﻧﻪ ﺑﺘﺪﺭﻳﺞ ﺭﺷﺪ ﻣﻰﮐﻨﺪ‪ ،‬ﺟﻮﺍﻧﻪ ﻣﻰﺯﻧﺪ ﻭ ﺑﻪﺳﺎﻗﻪ ﻭ ﺷﺎﺧﻪ ﻭ ﺑﺮﮒ ﺗﺒﺪﻳﻞ ﻣﻰﮔﺮﺩﺩ ﻭ ﺍﻳﻦ‬
‫ﺭﺷﺪ ﻫﻤﭽﻨﺎﻥ ﺍﺩﺍﻣﻪ ﭘﻴﺪﺍ ﻣﻰﮐﻨﺪ ﺗﺎ ﺩﺭﺧﺖ ﺑﻪﻣﻴﻮﻩ ﻭ ﺛﻤﺮ ﻣﺰﻳّﻦ ﻣﻰﺷﻮﺩ‪ .‬ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﻣﺮﺣﻠﮥ ﻣﻴﻮﻩ‬

‫ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﻘﺼﺪ ﻏﺎﺋﻰ ﻭ ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ ﺩﺭ ﺯﻧﺪﮔﻰ ﻳﮏ ﺩﺭﺧﺖ ﻣﺤﺴﻮﺏ ﻣﻰﺷﻮﺩ ﺯﻳﺮﺍ ﺩﺭ ﺍﻳﻦ ﻣﻮﻗﻊ‬

‫ﺍﺳﺖ ﮐﻪ ﻣﻘﺼﺪ ﺍﺻﻠﻰ ﺍﺯ ﺧﻠﻘﺖ ﺁﻥ ﺗﺤ ّﻘﻖ ﻣﻰﻳﺎﺑﺪ‪ .‬ﻭﻟﻰ ﺩﺭﺧﺖ ﺧﻮﺩ ﺑﻪﺗﻨﻬﺎﺋﻰ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﺎﺭﻭﺭﺷﻮﺩ‬

‫ﻭ ﻣﻴﻮﻩ ﺑﻪﺑﺎﺭ ﺁﻭﺭﺩ‪ .‬ﺩﺭﺧﺖ ﺩﺭ ﺍﻳﻦ ﻣﺜﺎﻝ ﻋﺎﻣﻞ ﺟﻨﺲ ﻣﺆﻧّﺚ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﺑﺎﺭﻭﺭﺷﺪﻥ ﺑﻪﮔﺮﺩﻩﺍﻓﺸﺎﻧﻰ‬

‫ﺟﻨﺲ ﻣﺬ ّﮐﺮ ﻧﻴﺎﺯ ﺩﺍﺭﺩ‪ .‬ﺳﺎﻳﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩﻫﻢ ﮐﻪ ﻧﻮﺯﺍﺩ ﺑﻪﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﻧﺪ ﺍﺯ ﻫﻤﻴﻦ ﻗﺎﻋﺪﻩ ﭘﻴﺮﻭﻯ‬

‫ﻣﺘﻤﻢ ﺧﻮﺩ ﺩﺍﺭﻧﺪ‪.‬‬

‫ﻣﻰﮐﻨﻨﺪ ﻭ ﺑﺮﺍﻯ ﺑﺎﺭﻭﺭ ﺷﺪﻥ ﺍﺣﺘﻴﺎﺝ ﺑﻪﺍﻗﺘﺮﺍﻥ ﺑﺎ ّ‬

‫ﺍﻳﻦ ﮐﻴﻔﻴّﺖ ﺩﺭ ﺑﺎﺭﮤ ﺭﻭﺡ ﻧﻴﺰ ﺻﺎﺩﻕ ﺍﺳﺖ‪ .‬ﺭﻭﺡ ﺍﺑﺘﺪﺍ ﺩﺭ ﺣﻴﻦ ﺗﮑﻮﻳﻦ ﻧﻄﻔﻪ ﺑﺎ ﺟﺴﺪ ﻫﻤﺮﺍﻩ ﻣﻰﺷﻮﺩ ﻭ‬

‫ﺑﻤﻨﺼﮥ‬
‫ّ‬ ‫ﺑﺘﺪﺭﻳﺞ ﮐﻤﺎﻻﺕ ﺍﻟﻬﻰ ﺭﺍ ﮐﺴﺐ ﻣﻰﮐﻨﺪ ﺑﻌﺪ ﺯﻣﺎﻧﻰ ﻣﻰﺭﺳﺪ ﮐﻪ ﺭﻭﺡ ﺑﺎﻳﺪ ﻣﻴﻮﻩ ﻭ ﺛﻤﺮ ﺧﻮﺩ ﺭﺍ‬

‫ﻇﻬﻮﺭ ﺭﺳﺎﻧﺪ ﻭ ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺑﻪﺍﻳﻦ ﻣﺮﺣﻠﻪ ﻧﺮﺳﻴﺪﻩ ﻧﻤﻰﺗﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﻫﺪﻑ ﺍﺯ ﻣﻮﺟﻮﺩﻳّﺖ ﺧﻮﺩ ﺭﺍ ﺗﺤ ّﻘﻖ‬

‫ﺑﺨﺸﻴﺪﻩﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻫﺪﻑ ﻫﻨﮕﺎﻣﻰ ﻣﺘﺤ ّﻘﻖ ﻣﻰﺷﻮﺩ ﮐﻪ ﺭﻭﺡ ﺑﻪﺣﮑﻢ ﻗﺎﻧﻮﻥ ﻓﻮﻕ ﻳﻌﻨﻰ ﺍﺋﺘﻼﻑ ﺩﻭ ﻗ ّﻮﻩ‬

‫ﻭ ﺩﺭ ﻧﻘﺶ ﻣﺆﻧّﺚ ﺑﺎ ﻋﻨﺼﺮ ﻣﺬ ّﮐﺮﻯ ﺍﻗﺘﺮﺍﻥ ﻧﻤﺎﻳﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺭﻭﺡ ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﻋﺎﻟﻢ ﻣﺎﺩﻯ ﺭﺍ ﺑﻌﻨﻮﺍﻥ‬

‫ﺷﺮﻳﮏ ﺧﻮﺩ ﺑﺮﮔﺰﻳﻨﺪ‪ ،‬ﻃﻔﻠﻰ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﺍﺗّﺤﺎﺩ ﺣﺎﺻﻞ ﻣﻰﺷﻮﺩ ﺍﺯ ﻣﻴﺮﺍﺙ ﺭﻭﺣﺎﻧﻰ ﻣﺤﺮﻭﻡ ﺑﻮﺩﻩ ﻭ ﺩﺭ‬

‫ﺍﻋﻤﺎﻕ ﺩﺭﻳﺎﻯ ﻣﺎ ّﺩﻩﭘﺮﺳﺘﻰ ﻏﺮﻕ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺑﺴﻴﺎﺭﻧﺪ ﮐﺴﺎﻧﻰ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﮐﻪ ﻋﺎﺷﻖ ﻣﻈﺎﻫﺮ ﻣﺎ ّﺩﻯ‬

‫ﻋﺎﻟﻢ ﻣﻰﺷﻮﻧﺪ ﺭﻭﺡ ﺍﻳﻨﮕﻮﻧﻪ ﻧﻔﻮﺱ ﺍﮔﺮﭼﻪ ﺩﺭ ﺍﺻﻞ ﻣﺎﻫﻴّﺖ ﺭﻭﺣﺎﻧﻰ ﺩﺍﺭﺩ ﺩﺭ ﺍﺛﺮ ﻋﺸﻖﻭﺭﺯﻯ ﺑﺎ ﺟﻬﺎﻥ‬

‫ﻣﺎ ّﺩﻯ ﺩﭼﺎﺭ ﻓﻘﺮ ﺭﻭﺣﺎﻧﻰ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪﺁﻣﺎﻝ ﺩﻧﻴﻮﻯ ﺁﻟﻮﺩﻩ ﻣﻰﮔﺮﺩﺩ ﻭ ﻃﻔﻠﻰ ﺑﻪﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ ﮐﻪ ﻣﺎ ّﺩﻩ‬

‫ﭘﺮﺳﺘﻰ ﺍﺳﺖ ﻭ ﺑﻬﻴﭽﻮﺟﻪ ﺷﺎﻳﺴﺘﮥ ﻣﻘﺎﻡ ﺑﻠﻨﺪ ﺭﻭﺣﺎﻧﻰ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ ﻭﻟﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻃﺮﻳﻖ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ‬

‫ﺗﻮﺟﻪ ﺑﻪﻭﻯﻣﺄﻣﻮﺭ ﺳﺎﺧﺘﻪﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ‬

‫ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪﺷﻨﺎﺳﺎﺋﻰ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﻭ ّ‬

‫ﻣﻨﺎﺟﺎﺗﻰ ﮐﻪﻣﻘﺼﺪ ﺍﺯﺧﻠﻘﺖ ﺭﺍ ﺗﻮﺟﻴﻪﻣﻰﮐﻨﺪﺑﻪﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﻧﺎﻃﻘﻨﺪ‪:‬‬

‫ِﮏ ‪(١٨) "...‬‬ ‫ِﮏ َﻭ ِﻋ َ‬

‫ﺒﺎﺩﺗ َ‬ ‫ﮏ َﺧ َﻠ ْﻘ َﺘﻨِﻰ ﻟِﻌِ ْﺮﻓﺎﻧ َ‬
‫" َﺍ ْﺷ َﻬ ُﺪ ﻳﺎ ﺍﻟﻬﻰ ِﺑ َﺎﻧ‪َ ‬‬

‫ﺗﻮﺟﻪ ﺑﻪﺁﺳﺘﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﮐﻪ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊﺍﻧﺪ‪ ،‬ﺑﺎ ﺗﺴﻠﻴﻢ ﺷﺪﻥ‬
‫ﺍﻧﺴﺎﻥ ﺑﺎ ‪‬‬

‫ﻌﺪ ﺑﺎﺭﻭﺭﻯ ﻣﻰﺷﻮﺩ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﮐﺴﺐ‬

‫ﻣﻘﺪﺱ ﻭﻯ ﺭﻭﺣﺶ ﻣﺴﺘ ّ‬
‫ّ‬ ‫ﺑﻪﺍﺭﺍﺩﮤ ﺍﻭ ﻭ ﺑﺎ ﺷﻴﻔﺘﮕﻰ ﺩﺭ ﻋﺘﺒﮥ‬
‫ﻣﻮﺍﻫﺐ ﻇﻬﻮﺭﺵ ﺭﺍ ﭘﻴﺪﺍ ﻣﻰﮐﻨﺪ‪ .‬ﺩﺭ ﻧﺘﻴﺠﮥ ﺍﻗﺘﺮﺍﻥ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑﺎ ﻧﻔﺜﺎﺕ ﺣﻴﺎﺕﺑﺨﺶ ﻇﻬﻮﺭ ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪ ‬ﻧﻮﺯﺍﺩ ﺷﺮﻳﻒ ﻭ ﺍﺻﻴﻠﻰ ﺑﻮﺟﻮﺩ ﻣﻰﺁﻳﺪ ﮐﻪ ﺭﻭﺡ ﺍﻳﻤﺎﻧﻰﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑﻪﻣﻘﺼﺪ‬

‫ﻧﻬﺎﺋﻰ ﻭ ﺳﺮﻧﻮﺷﺖ ﻣﺘﻌﺎﻟﻰ ﺧﻮﺩ ﮐﻪ ﺑﻪﺧﺎﻃﺮ ﺁﻥ ﺧﻠﻖ ﺷﺪﻩ ﻧﺎﺋﻞ ﻭ ﻓﺎﺋﺰ ﻣﻰﺷﻮﺩ‪.‬‬

‫ﺩﺭ ﻫﺮﻳﮏ ﺍﺯ ﺍﺩﻭﺍﺭ ﺩﻳﻨﻰ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﻣﻮﻫﺒﺖ ﺍﻳﻤﺎﻥ ﺭﺍ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﺧﻮﺩ ﻋﻨﺎﻳﺖ ﻣﻰﮐﻨﺪ ﻭ ﺍﻳﻦ‬

‫ﻫﻤﺎﻥ ﭼﻴﺰﻯ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺭﻭﺡ ﺍﺯ ﺁﻥ ﺑﻪ ﻋﻨﻮﺍﻥ "ﺗﻮﻟّﺪ ﺛﺎﻧﻮﻯ" ﻳﺎﺩ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊ‬

‫ﻭﻗﺘﻰ ﻗﻠﺐ ﺍﻧﺴﺎﻥ ﺑﻪ ﺷﻌﻠﮥ ﻣﺤﺒّﺖ ﺟﻤﺎﻝ ﻗﺪﻡ ﺍﻓﺮﻭﺧﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﺍﺯ ﺣﻘﺎﻧﻴّﺖ ﺍﻣﺮ ﻣﺒﺎﺭﮐﺶ ﻣﻄﻤﺌﻦ‬

‫ﻣﻰﮔﺮﺩﺩ‪ ،‬ﺣﺎﻟﺖ ﺍﻳﻤﺎﻥ ﺑﻤﺎﻧﻨﺪ ﺟﻨﻴﻦ ﺩﺭ ﺭﻭﺣﺶ ﻣﮑ ّﻮﻥ ﻣﻰﺷﻮﺩ ﺣﺎﻝ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﮐﻪ ﺑﺎ ﺭﻭﺡ ﺍﻳﻤﺎﻥ‬

‫ﻧﻮﺭﺍﻧﻰ ﺷﺪ ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ ﺭﺷﺪ ﺍﻳﻤﺎﻧﻰ ﻧﻮﺭﺳﻴﺪﻩ ﻧﻴﺎﺯ ﺑﻪ ﺗﻐﺬﻳﮥ ﺭﻭﺣﺎﻧﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﺩﺭ‬

‫ﺍﻳﻦ ﻋﺼﺮ ﺟﺪﻳﺪ ﻋﺒﺎﺭﺕ ﺍﺯ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻗﻠﻢ ﻭ ﻟﺴﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﺎﺯﻝ ﻭ ﺻﺎﺩﺭ‬

‫ﺷﺪﻩﺍﺳﺖ‪ .‬ﺑﺎ ﺍﺳﺘﻤﺮﺍﺭ ﺩﺭ ﺗﻼﻭﺕ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﻫﺮ ﺻﺒﺢ ﻭ ﺷﺎﻡ ﻫﻤﭽﻨﺎﻥ ﮐﻪ ﺗﻌﻠﻴﻢ ﺁﻥﺣﻀﺮﺕ ﺍﺳﺖ ﻭ ﺑﺎ‬

‫ﻣﻘﺪ ّ◌ﺱ ﻭﻯ "ﺭﻭﺡ ﺍﻳﻤﺎﻥ" ﮐﻢﮐﻢ ﺭﺷﺪ ﻣﻰ ﮐﻨﺪ‪ ،‬ﻣﺆﻣﻦ ﺩﺭ ﺍﻳﻤﺎﻥ ﺧﻮﺩ ﺛﺎﺑﺖ ﻭ‬
‫ﺍﻃﺎﻋﺖ ﺻﺮﻓﻪ ﺍﺯ ﺍﻭﺍﻣﺮ ّ‬

‫ﺭﺍﺳﺦ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﺯ ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﺳﺮﻭﺭ ﺑﻬﺮﮤ ﮐﺎﻣﻞ ﻣﻰﻳﺎﺑﺪ‪ .‬ﺑﺮ ﻋﮑﺲ ﺍﮔﺮ ﺷﺨﺺ ﺍﺯ ﺍﻳﻦ ﻧﻴﺎﺯ‬

‫ﺭﻭﺣﺎﻧﻰ ﻏﻔﻠﺖ ﮐﻨﺪ ﺍﻳﻤﺎﻧﺶ ﺳﺴﺖ ﻣﻰﺷﻮﺩ ﻭ ﺑﺎﻟﻤ ّﺮﻩ ﺍﺯ ﺩﺳﺖ ﻣﻰﺭﻭﺩ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ‬

‫ﻣﻘﺪﺳﻪ ﺷﺄﻥ ﻭ ﻣﺮﺗﺒﺖ ﺍﺭﻭﺍﺣﻰ ﺭﺍ ﮐﻪ ﺑﻪ ﺭﻭﺡ ﺍﻳﻤﺎﻥ ﻣﻮﻫﻮﺏ ﺑﻮﺩﻩ ﺍﻧﺪ ﺳﺘﻮﺩﻩ ﻭ ﺗﺄﻳﻴﺪ‬
‫ّ‬ ‫ﺍﻟﻮﺍﺡ‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪﮐﻪ‪:‬‬

‫ﺳﻢ ﺍﺑﺮﻩ ﺍﺯ ﺁﻥ ﻣﻘﺎﻡ ﺑﺮ ﺍﻫﻞ ﺍﺭﺽ ﻇﺎﻫﺮ ﺷﻮﺩ‬

‫ﺍﻗﻞ ﺍﺯ ّ‬ ‫"‪ ...‬ﺍﺯ ﺑﺮﺍﻯ ﻣﻘﺒﻞ ﻣﻘﺎﻣﻰ ّ‬
‫ﻣﻘﺪﺭ ﺷﺪﻩ ﮐﻪ ﺍﮔﺮ ﺑﻪ ّ‬

‫ﺟﻤﻴﻊ ﺍﺯ ﺷﻮﻕ ﻫﻼﮎ ﺷﻮﻧﺪ‪(١٩) " ...‬‬

‫ﻭ ﻧﻴﺰ ﺩﺭ ﺑﻴﺎﻥ ﻣﻘﺎﻡ ﺍﺭﻭﺍﺣﻰ ﮐﻪ ﺑﻪ ﻋﺮﻓﺎﻥ ﺣﻘﻴﻘﻰ ﺣﻀﺮﺗﺸﺎﻥ ﻓﺎﺋﺰ ﺷﺪﻩﺍﻧﺪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫"ﺍﮔﺮ ﺍﻟﻴﻮﻡ ﻣﻘﺎﻣﺎﺕ ﻧﻔﻮﺱ ﻣﻮﻗﻨﻪ ﺫﮐﺮ ﺷﻮﺩ ﺑﻴﻢ ﺁﻧﺴﺖ ﺍﺯ ﻓﺮﻁ ﺳﺮﻭﺭ ﺑﻌﻀﻰ ﻫﻼﮎ ﺷﻮﻧﺪ‪ ...‬ﻟﻌﻤﺮﺍ‪‬‬

‫َﻧ َﻔﺴﻰ ﮐﻪ ﺍﺯ ﻧﻔﺴﻰ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺑﺮ ﺁﻳﺪ ﻣﻌﺎﺩﻟﻪ ﻧﻤﻰﻧﻤﺎﻳﺪ ﺑﺎﻭ ﮐﻨﻮﺯ ﺍﺭﺽ ﻃﻮﺑﻰ ﻟﻤﻦ ﻓﺎﺯ ﻭﻳﻞ‬

‫ﻟﻠﻐﺎﻓﻠﻴﻦ")‪(٢٠‬‬
‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮ* ﮐﻪ ﺑﻪ ﺍﻓﺘﺨﺎﺭ ﻳﮑﻰ ﺍﺯ ﺣﻀﺮﺍﺕ ﺍﻓﻨﺎﻥ ﺻﺎﺩﺭ ﺷﺪﻩ ﺩﺭ ﺑﻴﺎﻥ ﺍﺭﺯﺵ ﻭ‬

‫ﻣﻘﺎﻣﻰ ﮐﻪ ﻣﺆﻣﻨﻴﻦ ﺣﻘﻴﻘﻰ ﺩﺭ ﺁﺳﺘﺎﻥ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻭ ﺁﻧﭽﻪ ﺩﺭ‬

‫ﻣﺘﻌﺪﺩﻯ ﻣﻮﺟﻮﺩﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻧﻬﺎ ﺣﻀﺮﺕ‬

‫ّ‬ ‫ﺁﻥﻫﺎﺍﺳﺖ ﺑﺨﺎﻃﺮﻣﺤﺒّﺎﻥ ﺧﻮﺩ ﺧﻠﻖ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻟﻮﺍﺡ‬

‫ﺑﻬﺎءﺍ‪ ‬ﭘﺮﺩﻩ ﺍﺯ ﺍﺳﺮﺍﺭ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺑﺮﺩﺍﺷﺘﻪ ﻭ ﺣﻘﺎﻳﻖ ﻣﺮﺑﻮﻁ ﺑﻪ ﺁﻥ ﺭﺍ ﺗﻮﺟﻴﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ‬

‫ﻋﺒﺪﺍﻟﻮﻫﺎﺏ‬
‫ّ‬ ‫ﮑﺎ ﺑﻪ ﺍﻋﺰﺍﺯ‬
‫ﺗﻮﺟﻪ ﺍﺳﺖ ﻟﻮﺡ ﻣﺒﺎﺭﮐﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻋ ّ‬
‫ﻣﻘﺪﺳﻪ ﮐﻪ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﻗﺎﺑﻞ ّ‬
‫ﺍﻟﻮﺍﺡ ّ‬

‫ﻳﮑﻰ ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﻗﻮﭼﺎﻥ ﺩﺭ ﺍﻳﺎﻟﺖ ﺧﺮﺍﺳﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﻗﺴﻤﺘﻰ ﺍﺯ ﺁﻥ ﺯﻳﻨﺖ ﺑﺨﺶ ﺍﻳﻦ ﺍﻭﺭﺍﻕ‬

‫ﻣﻰﮔﺮﺩﺩ‪:‬‬

‫"ﻭ ﺍ ّﻣﺎ ﻣﺎ ﺳﺌﻠﺖ ﻋﻦ ﺍﻟ ّﺮﻭﺡ ﻭ ﺑﻘﺎﺋﻪ ﺑﻌﺪ ﺻﻌﻮﺩﻩ ﻓﺎﻋﻠﻢ ﺍﻧّﻪ ﻳﺼﻌﺪ ﺣﻴﻦ ﺍﺭﺗﻘﺎﺋﻪ ﺍﻟﻰ ﺍﻥ ﻳﺤﻀﺮ ﺑﻴﻦ‬

‫ﻳﺪﻯﺍ‪ ‬ﻓﻰ ﻫﻴﮑﻞ ﻻ ﺗﻐﻴّﺮﻩ ﺍﻟﻘﺮﻭﻥ ﻭ ﺍﻻﻋﺼﺎﺭ ﻭ ﻻ ﺣﻮﺍﺩﺙ ﺍﻟﻌﺎﻟﻢ ﻭ ﻣﺎ ﻳﻈﻬﺮ ﻓﻴﻪ ﻭ ﻳﮑﻮﻥ ﺑﺎﻗﻴﴼ ﺑﺪﻭﺍﻡ‬

‫ﻣﻠﮑﻮﺕﺍ‪ ‬ﻭ ﺳﻠﻄﺎﻧﻪ ﻭ ﺟﺒﺮﻭﺗﻪ ﻭ ﺍﻗﺘﺪﺍﺭﻩ ﻭ ﻣﻨﻪ ﺗﻈﻬﺮ ﺁﺛﺎﺭﺍ‪ ‬ﻭ ﺻﻔﺎﺗﻪ ﻭ ﻋﻨﺎﻳﺖﺍ‪ ‬ﻭ ﺍﻟﻄﺎﻓﻪ ﺍ ّﻥ ﺍﻟﻘﻠﻢ‬

‫ﻻﻳﻘﺪﺭ ﺍﻥ ﻳﺘﺤ ّﺮﮎ ﻋﻠﻰ ﺫﮐﺮ ﻫﺬﺍﺍﻟﻤﻘﺎﻡ ﻭ ﻋﻠ ّﻮﻩ ﻭ ﺳﻤ ّﻮﻩ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻭ ﺗﺪﺧﻠﻪ ﻳﺪ ﺍﻟﻔﻀﻞ ﺍﻟﻰ ﻣﻘﺎﻡ‬

‫ﻣﻘﺪﺳﴼ ﻋﻦ ﺷﺒﻬﺎﺕﺍﻻﻣﻢ ﺍﻧّﻪ‬

‫ﻻﻳﻌﺮﻑ ﺑﺎﻟﺒﻴﺎﻥ ﻭ ﻻﻳﺬﮐﺮ ﺑﻤﺎ ﻓﻰ ﺍﻻﻣﮑﺎﻥ ﻃﻮﺑﻰ ﻟﺮﻭﺡ ﺧﺮﺝ ﻣﻦ ﺍﻟﺒﺪﻥ ّ‬

‫ﻳﺘﺤ ّﺮﮎ ﻓﻰ ﻫﻮﺍء ﺍﺭﺍﺩﺓ ﺭﺑّﻪ ﻭ ﻳﺪﺧﻞ ﻓﻰﺍﻟﺠﻨّﺔ ﺍﻟﻌﻠﻴﺎ ﻭ ﺗﻄﻮﻓﻪ ﻃﻠﻌﺎﺕ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻻﻋﻠﻰ ﻭ ﻳﻌﺎﺷﺮ‬

‫ﺍﺣﺪ‬
‫ٌ‬ ‫ﻳﻄﻠﻊ‬
‫ﺭﺏﺍﻟﻌﺎﻟﻤﻴﻦ ﻟﻮ ّ‬
‫ﻳﻘﺺ ﻋﻠﻴﻬﻢ ﻣﺎ ﻭﺭﺩ ﻋﻠﻴﻪ ﻓﻰ ﺳﺒﻴﻞﺍ‪ّ ‬‬
‫ّ‬ ‫ﺍﻧﺒﻴﺎءﺍ‪ ‬ﻭ ﺍﻭﻟﻴﺎﺋﻪ ﻭ ﻳﺘﮑﻠّﻢ ﻣﻌﻬﻢ ﻭ‬

‫ﺭﺏ ﺍﻟﻌﺮﺵ ﻭ ﺍﻟﺜّﺮﻯ ﻟﻴﺸﺘﻌﻞ ﻓﻰﺍﻟﺤﻴﻦ ﺷﻮﻗﴼ ﻟﺬﺍﮎ ﺍﻟﻤﻘﺎﻡ ﺍﻻﻣﻨﻊ‬

‫ﻗﺪﺭ ﻟﻪ ﻓﻰ ﻋﻮﺍﻟﻢﺍ‪ّ ‬‬
‫ﻋﻠﻰ ﻣﺎ ّ‬

‫ﺍﻻﺭﻓﻊ ﺍﻻﻗﺪﺱ ﺍﻻﺑﻬﻰ‪.‬‬

‫ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﻋﻠﻴﮏ ﺑﻬﺎﺋﻰ ﺍﻳﻦﮐﻪ ﺳﺆﺍﻝ ﺍﺯ ﺑﻘﺎﻯ ﺭﻭﺡ ﻧﻤﻮﺩﻯ ﺍﻳﻦ ﻣﻈﻠﻮﻡ‬
‫ّ‬ ‫ﺑﻠﺴﺎﻥ ﭘﺎﺭﺳﻰ ﺑﺸﻨﻮ ﻳﺎ‬

‫ﺷﻬﺎﺩﺕ ﻣﻰﺩﻫﺪ ﺑﺮ ﺑﻘﺎﻯ ﺁﻥ ﻭ ﺍﻳﻨﮑﻪ ﺳﺆﺍﻝ ﺍﺯ ﮐﻴﻔﻴّﺖ ﺁﻥ ﻧﻤﻮﺩﻯ ﺍﻧّﻪ ﻻﻳﻮﺻﻒ ﻭ ﻻﻳﻨﺒﻐﻰ ﺍﻥ ﻳﺬﮐﺮ ﺍﻻّ‬

‫_______________________________________‬

‫* ﺍﺻﻞ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺩﺭ ﺍﻗﺘﺪﺍﺭﺍﺕ ﺻﻔﺤﮥ ‪" :١٥١‬ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺍﻭﺍﺳﺖ ﻣﺨﺼﻮﺹ‬

‫ﺍﺣﺒّﺎﻯ ﺍﻭ ﺧﻠﻖ ﺷﺪﻩ"‪.‬‬

‫ﺣﻖ ﺁﻣﺪﻩﺍﻧﺪ ﻭ ﻣﻘﺼﻮﺩ ﺁﻧﮑﻪ‬
‫ﻋﻠﻰ ﻗﺪ ٍﺭ ﻣﻌﻠﻮﻡ ﺍﻧﺒﻴﺎء ﻭ ﻣﺮﺳﻠﻴﻦ ﻣﺤﺾ ﻫﺪﺍﻳﺖ ﺧﻠﻖ ﺑﻪﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ّ‬

‫ﻋﺒﺎﺩ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ ﺗﺎ ﺩﺭ ﺣﻴﻦ ﺻﻌﻮﺩ ﺑﺎ ﮐﻤﺎﻝ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﻭ ﺍﻧﻘﻄﺎﻉ ﻗﺼﺪ ﺭﻓﻴﻖ ﺍﻋﻠﻰ ﻧﻤﺎﻳﻨﺪ‬

‫ﻟﻌﻤﺮﺍ‪ ‬ﺍﺷﺮﺍﻗﺎﺕ ﺁﻥ ﺍﺭﻭﺍﺡ ﺳﺒﺐ ﺗﺮ ّﻗﻴﺎﺕ ﻋﺎﻟﻢ ﻭ ﻣﻘﺎﻣﺎﺕ ﺍﻣﻢ ﺍﺳﺖ ﺍﻳﺸﺎﻧﻨﺪ ﻣﺎﻳﮥ ﻭﺟﻮﺩ ﻭ ﻋﻠّﺖ‬

‫ﺍﻟﺴﺤﺎﺏ ﻭ ﺗﻨﺒﺖ ﺍﻻﺭﺽ ﻫﻴﭻ ﺷﻴﺊ ﺍﺯ ﺍﺷﻴﺎء ﺑﻰ‬

‫ﻋﻈﻤﻰ ﺍﺯ ﺑﺮﺍﻯ ﻇﻬﻮﺭﺍﺕ ﻭ ﺻﻨﺎﻳﻊ ﻋﺎﻟﻢ ﺑﻬﻢ ﺗﻤﻄﺮ ّ‬

‫ﺳﺒﺐ ﻭ ﻋﻠّﺖ ﻭ ﻣﺒﺪﺃ ﻣﻮﺟﻮﺩ ﻧﻪ ﻭ ﺳﺒﺐ ﺍﻋﻈﻢ ﺍﺭﻭﺍﺡ ﻣﺠ ّﺮﺩﻩ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻓﺮﻕ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﺎ ﺁﻥ‬

‫ﻋﺎﻟﻢ ﻣﺜﻞ ﻓﺮﻕ ﻋﺎﻟﻢ ﺟﻨﻴﻦ ﻭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺍﺳﺖ ﺑﺎﺭﻯ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺑﻴﻦ ﻳﺪﻯﺍ‪ ‬ﺣﺎﺿﺮ ﻣﻰﺷﻮﺩ ﺑﻪ‬

‫ﻫﻴﮑﻠﻰ ﮐﻪ ﻻﻳﻖ ﺑﻘﺎ ﻭ ﻻﻳﻖ ﺁﻥ ﻋﺎﻟﻢ ﺍﺳﺖ ﺍﻳﻦ ﺑﻘﺎء ﺑﻘﺎ‪ ‬ﺯﻣﺎﻧﻰ ﺍﺳﺖ ﻧﻪ ﺑﻘﺎء ﺫﺍﺗﻰ ﭼﻪ ﮐﻪ ﻣﺴﺒﻮﻕ‬

‫ﺟﻞ ﺟﻼﻟﻪ ﻃﻮﺑﻰ‬

‫ّ‬ ‫ﺣﻖ‬
‫ّ‬ ‫ﺍﺳﺖ ﺑﻪ ﻋﻠّﺖ ﻭ ﺑﻘﺎء ﺫﺍﺗﻰ ﻏﻴﺮ ﻣﺴﺒﻮﻕ ﻭ ﺁﻥ ﻣﺨﺼﻮﺹ ﺍﺳﺖ ﺑﻪ‬

‫ﻟﻠﻌﺎﺭﻓﻴﻦ‪(٢١)".‬‬

‫ﺧﺪﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪﺳﻮﻯ ﺧﻮﺩ ﺟﺬﺏ ﮐﻨﺪ ﻭﻟﮑﻦ ﻣﻮﺍﻧﻊ ﺑﺴﻴﺎﺭﻯ ﺑﻴﻦ ﺍﻧﺴﺎﻥ ﻭ ﺧﺎﻟﻘﺶ‬

‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺍﻳﻦ ﻣﻮﺍﻧﻊ ﺑﺼﻮﺭﺕ ﺗﻌﻠّﻖ ﺑﻪﺍﻣﻮﺭ ﻣﺎ ّﺩﻯ‪ ،‬ﻋﻘﻼﻧﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﺑﺮﻭﺯ ﻣﻰ ﮐﻨﻨﺪ ﻭ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ‬

‫ﺗﻘ ّﺮﺏ ﺑﻪﺁﺳﺘﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯ ﻣﻰﺩﺍﺭﻧﺪ* ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻣﻰﺧﻮﺍﻫﺪ ﺑﻪ ﺧﺪﺍ ﻧﺰﺩﻳﮏ ﺷﻮﺩ ﺑﺎﻳﺪ ﺍﺑﺘﺪﺍ ﺍﻳﻦ ﻣﻮﺍﻧﻊ‬

‫ﺧﻄﻴﺮﻩ ﺭﺍ ﺍﺯ ﭘﻴﺶ ﭘﺎﻯ ﺧﻮﺩ ﺑﺮﺩﺍﺭﺩ ﻭ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻣﻘﺼﺪ ﺟﻠﻴﻞ ﺍﺳﺖ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ‬

‫ﻃﻮﻝ ﻗﺮﻭﻥ ﻭ ﺍﻋﺼﺎﺭ ﻣﺒﻌﻮﺙ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﻣﻘﺪﺳﻪ )‪ (٢٢‬ﺑﻴﺎﻥ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺳﻪ ﻣﻮﻗﻒ ﺑﻴﻦ ﺍﻧﺴﺎﻥ ﻭ ﺧﺪﺍﻳﺶ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ّ‬

‫ﺣﺎﺋﻞ ﻣﻰ ﺷﻮﺩ ﻭ ﻳﺎﺭﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﻧﺼﻴﺤﺖ ﻣﻰﮐﻨﻨﺪ ﮐﻪ ﺍﻳﻦ ﻣﻮﺍﻗﻒ ﻭ ﻣﻮﺍﻧﻊ ﺭﺍ ﭘﺸﺖﺳﺮ ﮔﺬﺍﺭﻧﺪ‬

‫ﺗﺎﺑﺘﻮﺍﻧﻨﺪ ﺑﻪ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻓﺎﺋﺰ ﮔﺮﺩﻧﺪ‪ .‬ﻣﺎﻧﻊ ﺍ ّﻭﻝ ّ‬

‫ﺗﻤﺴﮏ ﺑﻪﺩﻧﻴﺎ ﻭ ﺯﺧﺎﺭﻑ ﺁﻥ ﺍﺳﺖ‪ .‬ﻣﺎﻧﻊ ﺛﺎﻧﻰ ﻭﺍﺑﺴﺘﮕﻰ‬

‫ﺑﻪﻣﮑﺎﻓﺎﺕ ﺍﺧﺮﻭﻯ ﻭ ﺛﺎﻟﺚ ﺗﻌﻠّﻖ ﺑﻪﻧﺎﻡ ﻭ ﻧﺸﺎﻥ ﻇﺎﻫﺮﻯ‪.‬‬

‫_________________________________________‬

‫* ﺗﻘ ّﺮﺏ ﺑﻪﺣﻘﻴﻘﺖ ﻭ ﺫﺍﺕ ﺧﺪﺍﻭﻧﺪ ﺍﻣﺮﻯ ﻏﻴﺮ ﻣﻤﮑﻦ ﺍﺳﺖ‪ .‬ﻣﻘﺼﺪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﻈﺎﻫﺮ ﺍﻣﺮ‬

‫ﺍﻭ ﻫﺴﺘﻨﺪ‪.‬‬
‫ﻭﻗﺘﻰ ﻳﮏ ﻓﺮﺩ ﻣﺆﻣﻦ ﺍﺟﺎﺯﻩ ﻣﻰﺩﻫﺪ ﮐﻪ ﻣﻨﺎﻓﻊ ﻣﺎ ّﺩﻯ ﻋﻘﻼﻧﻰ ﻭ ﺷﺨﺼﻰﺍﻭ ﺑﺮ ﻣﺼﺎﻟﺢ ﺍﻣﺮﺍ‪ ‬ﭘﻴﺸﻰ‬

‫ﮔﻴﺮﺩ ﻓﻰﺍﻟﺤﻘﻴﻘﻪ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺑﻪﺍﺷﻴﺎء ﺍﻳﻦ ﺩﻧﻴﺎﻯ ﻓﺎﻧﻰ ﺗﻌﻠّﻖ ﻳﺎﻓﺘﻪﺍﺳﺖ‪ .‬ﻣﻘﺼﺪ ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ‬

‫ﺍﻧﺴﺎﻥ ﺍﺯ ﻣﺼﺎﻟﺢ ﺷﺨﺼﻰ ﺧﻮﺩ ﺑﺎﻟﻤ ّﺮﻩ ﭼﺸﻢ ﭘﻮﺷﺪ ﺑﻠﮑﻪ ﻏﺮﺽ ﺍﻳﻦﺍﺳﺖ ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺳﺒﻴﻞ ﭘﻴﺸﺮﻓﺖ‬

‫ﻣﻘﺎﺻﺪ ﺭﻭﺣﺎﻧﻰ ﺧﻮﺩ ﺻﺮﻑ ﮐﻨﺪ ﻭ ﺍﺟﺎﺯﻩ ﻧﺪﻫﺪ ﮐﻪ ﻣﺘﺎﻉ ﺩﻧﻴﻮﻯ ﺑﻴﻦ ﺍﻭ ﻭ ﺧﺪﺍﻳﺶ ﺣﺎﺋﻞ ﺷﻮﺩ‪.‬‬

‫ﺗﻌﻠّﻖ ﺑﻪ ﻋﺎﻟﻢ ﻣﺎ ّﺩﻯ ﻣﺎﻧﻊ ﺧﻄﻴﺮﻯ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺍﺟﺮﺍﻯ ﻧﻘﺸﻰ ﮐﻪ ﺩﺭ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﺩﺍﺭﺩ‬

‫ﺑﺎﺯ ﻣﻰﺩﺍﺭﺩ ﺑﻬﻤﻴﻦ ﺟﻬﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﭘﻴﺮﻭﺍﻥ‬

‫ﺗﻮﺟﻪ ﺑﻪﺁﺳﺘﺎﻥ ﺍﻟﻬﻰ ﻭ ﺍﻃﺎﻋﺖ ﺍﺯ ﺗﻌﺎﻟﻴﻢ‬

‫ﺧﻮﻳﺶ ﺭﺍ ﺑﻪﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻋﻼﻳﻖ ﺩﻧﻴﻮﻯ ﻣﺄﻣﻮﺭ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ّ‬

‫ﺁﺳﻤﺎﻧﻰ ﻭﺻﻴّﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬‬

‫"ﺍﻯ ﺑﻨﺪﮔﺎﻥ ﺍﮔﺮ ﺍﺯ ﺑﺪﺍﻳﻊ ﺟﻮﺩ ﻭ ﻓﻀﻠﻢ ﮐﻪ ﺩﺭ ﻧﻔﺲ ﺷﻤﺎ ﻭﺩﻳﻌﻪ ﮔﺬﺍﺭﺩﻩﺍﻡ ّ‬
‫ﻣﻄﻠﻊ ﺷﻮﻳﺪ ﺍﻟﺒﺘّﻪ ﺍﺯ ﺟﻤﻴﻊ‬

‫ﺟﻬﺎﺕ ﻣﻨﻘﻄﻊ ﺷﺪﻩ ﺑﻪﻣﻌﺮﻓﺖ ﻧﻔﺲ ﺧﻮﺩ ﮐﻪ ﻧﻔﺲ ﻣﻌﺮﻓﺖ ﻣﻦ ﺍﺳﺖ ﭘﻰﺑﺮﻳﺪ ﻭ ﺍﺯ ﺩﻭﻥ ﻣﻦ ﺧﻮﺩ ﺭﺍ‬

‫ﻣﺴﺘﻐﻨﻰ ﺑﻴﻨﻴﺪ ﻭ ﻃﻤﻄﺎﻡ ﻋﻨﺎﻳﺖ ﻭ ﻗﻤﻘﺎﻡ ﻣﮑﺮﻣﺘﻢ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺑﻪﭼﺸﻢ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﭼﻮﻥ ﺷﻤﺲ ﻣﺸﺮﻗﻪ‬

‫ﻫﻮﻯ ﻭ ﺍﻓﮑﻴّﺎﺕ ﻭﻫﻢ‬

‫ٰ‬ ‫ﺍﺯ ﺍﺳﻢ ﺍﺑﻬٰ ﺌﻴّﻪ ﻇﺎﻫﺮ ﻭ ﻣﺸﻬﻮﺩ ﺑﻴﻨﻴﺪ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻣﻨﻊ ﺍﻗﺪﺱ ﺭﺍ ﺑﻪﻣﺸﺘﻬﻴﺎﺕ ﻇﻨﻮﻥ ﻭ‬

‫ﻋﻤﻰ ﺿﺎﻳﻊ ﻣﮕﺬﺍﺭﻳﺪ ﻣﺜﻞ ﺷﻤﺎ ﻣﺜﻞ ﻃﻴﺮﻯ ﺍﺳﺖ ﮐﻪ ﺑﺎﺟﻨﺤﮥ ﻣﻨﻴﻌﻪ ﺩﺭ ﮐﻤﺎﻝ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺩﺭ‬
‫ٰ‬ ‫ﻭ‬

‫ﻫﻮﺍﻫﺎﻯ ﺧﻮﺵ ﺳﺒﺤﺎﻥ ﺑﺎ ﻧﻬﺎﻳﺖ ﺍﻃﻤﻴﻨﺎﻥ ﻃﻴﺮﺍﻥ ﻧﻤﺎﻳﺪ ﻭ ﺑﻌﺪ ﺑﮕﻤﺎﻥ ﺩﺍﻧﻪ ﺑﻪﺁﺏ ﻭ ﮔﻞ ﺍﺭﺽ ﻣﻴﻞ‬

‫ﻧﻤﺎﻳﺪ ﻭ ﺑﻪﺣﺮﺹ ﺗﻤﺎﻡ ﺧﻮﺩ ﺭﺍ ﺑﻪﺁﺏ ﻭ ﺗﺮﺍﺏ ﺑﻴﺎﻻﻳﺪ ﻭ ﺑﻌﺪ ﮐﻪ ﺍﺭﺍﺩﮤ ﺻﻌﻮﺩ ﻧﻤﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﻋﺎﺟﺰ ﻭ‬

‫ﻣﻘﻬﻮﺭ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ ﭼﻪ ﮐﻪ ﺍﺟﻨﺤﮥ ﺁﻟﻮﺩﻩ ﺑﻪﺁﺏ ﻭ ﮔﻞ ﻗﺎﺩﺭ ﺑﺮ ﻃﻴﺮﺍﻥ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﺩﺭ ﺍﻳﻦﻭﻗﺖ‬

‫ﺁﻥ ﻃﺎﻳﺮ ﺳﻤﺎء ﻋﺎﻟﻴﻪ ﺧﻮﺩ ﺭﺍ ﺳﺎﮐﻦ ﺍﺭﺽ ﻓﺎﻧﻴﻪ ﺑﻴﻨﺪ ﺣﺎﻝ ﺍﻯ ﻋﺒﺎﺩ ﭘﺮﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪﻃﻴﻦ ﻏﻔﻠﺖ ﻭ‬

‫ﻏﻞ ﻭ ﺑﻐﻀﺎ ﻣﻴﺎﻻﺋﻴﺪ ﺗﺎ ﺍﺯ ﻃﻴﺮﺍﻥ ﺩﺭ ﺁﺳﻤﺎﻥﻫﺎﻯ ﻗﺪﺱ ﻋﺮﻓﺎﻥ ﻣﺤﺮﻭﻡ ﻭ ﻣﻤﻨﻮﻉ‬

‫ﻇﻨﻮﻥ ﻭ ﺗﺮﺍﺏ ّ‬

‫ﻧﻤﺎﻧﻴﺪ‪(٢٣).‬‬

‫ﺍﻏﻠﺐ ﻣﻘﺼﺪ ﺍﺯ ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻋﻼﺋﻖ ﺩﻧﻴﻮﻯ ﺑﺨﻮﺑﻰ ﻓﻬﻤﻴﺪﻩ ﻧﻤﻰﺷﻮﺩ ﻭ ﺍﻳﻨﻄﻮﺭ ﺗﺼ ّﻮﺭ ﻣﻰﺷﻮﺩ ﮐﻪ ﻏﺮﺽ‬

‫ﺍﺯ ﺁﻥ ﺍﻧﮑﺎﺭ ﮐﺎﻣﻞ ﺩﻧﻴﺎﺍﺳﺖ‪ .‬ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻧﻔﻮﺱ ﻓﮑﺮ ﻣﻰﮐﻨﻨﺪ ﮐﻪ ﻃﺮﻳﻖ ﻭﺻﻮﻝ ﺑﻪﺍﻧﻘﻄﺎﻉ ﺍﻳﻦﺍﺳﺖ ﮐﻪ‬
‫ﺍﻧﺴﺎﻥ ﺧﻮﺩﺭﺍ ﺍﺯ ﺍﺟﺘﻤﺎﻉ ﺟﺪﺍﮐﻨﺪ‪ ،‬ﺩﺭ ﺻﻮﻣﻌﻪ ﻣﺴﮑﻦ ﮔﺰﻳﻨﺪ‪ ،‬ﺭﻭﺵ ﺭﻳﺎﺿﺖ ﭘﻴﺶﮔﻴﺮﺩ‪ ،‬ﺩﺭ ﺳﻠﮏ‬

‫ﺩﺭﺍﻭﻳﺶ ﺩﺭﺁﻳﺪ ﻭ ﭼﺸﻢ ﺍﺯ ﻣﺴﺆﻭﻟﻴّﺖﻫﺎ ﻭ ﻭﻇﺎﺋﻒ ﺷﺨﺼﻰ ﺑﭙﻮﺷﺪ‪.‬‬

‫ﻫﻴﭽﻴﮏ ﺍﺯ ﺍﻳﻦ ﺭﻭﺵﻫﺎ ﺑﺎ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻄﺎﺑﻘﺖ ﻧﺪﺍﺭﺩ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺡ ﺛﺎﻧﻰ‬

‫ﻣﻘﺪﺳﮥ ﺯﻳﺮ ﻧﺼﻴﺤﺖ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ّ‬ ‫ﺑﻪﻧﺎﭘﻠﺌﻮﻥ ﺳﻮﻡ ﺭﻫﺒﺎﻥ ﻣﺴﻴﺤﻰ ﺭﺍ ﺑﺎ ﺑﻴﺎﻧﺎﺕ‬

‫"ﻗﻞ ﻳﺎ ﻣﻼٔﺍﻟ ّﺮﻫﺒﺎﻥ ﻻ ﺗﻌﺘﮑﻔﻮﺍ ﻓﻰ ﺍﻟﮑﻨﺎﺋﺲ ﻭ ﺍﻟﻤﻌﺎﺑﺪ ﺍﻥ ﺍﺧﺮﺟﻮﺍ ﺑﺎﺫﻧﻰ ّ‬

‫ﺛﻢ ﭐﺷﺘﻐﻠﻮﺍ ﺑﻤﺎ ﺗﻨﺘﻔﻊ ﺑﻪ‬

‫ﺣﻖ‬
‫ﺍﻟﺪﻳﻦ ﺍﻥ ﭐﻋﺘﮑﻔﻮﺍ ﻓﻰ ﺣﺼﻦ ﺣﺒّﻰ ﻫﺬﺍ ّ‬
‫ﺍﻧﻔﺴﮑﻢ ﻭ ﺍﻧﻔﺲ ﺍﻟﻌﺒﺎﺩ ﮐﺬﻟﮏ ﻳﺄﻣﺮﮐﻢ ﻣﺎﻟﮏ ﻳﻮﻡ ّ‬

‫ﺍﻻﻋﺘﮑﺎﻑ ﻟﻮ ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻣﻦ ﺟﺎﻭﺭ ﺍﻟﺒﻴﺖ ﺍﻧّﻪ ﮐﺎﻟﻤﻴّﺖ ﻳﻨﺒﻐﻰ ﻟﻼﻧﺴﺎﻥ ﺍﻥ ﻳﻈﻬﺮ ﻣﻨﻪ ﻣﺎ ﻳﻨﺘﻔﻊ ﺑﻪ‬

‫ﭐﻻﮐﻮﺍﻥ ﻭ ﺍﻟ‪‬ﺬﻯ ﻟﻴﺲ ﻟﻪ ﺛﻤﺮ ﻳﻨﺒﻐﻰ ﻟﻠﻨّﺎﺭ ﮐﺬﻟﮏ ﻳﻌﻈﮑﻢ ﺭﺑّﮑﻢ ﺍﻧّﻪ ﻟﻬﻮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﮑﺮﻳﻢ ﺗﺰ ّﻭﺟﻮﺍ ﻟﻴﻘﻮﻡ‬

‫ﻋﻤﺎ ﺗﻈﻬﺮ ﺑﻪ ﺍﻻﻣﺎﻧﺔ‪(٢٤) ".‬‬

‫ﺑﻌﺪﮐﻢ ﺍﺣﺪ ﻣﻘﺎﻣﮑﻢ ﺍﻧّﺎ ﻣﻨﻌﻨﺎﮐﻢ ﻋﻦ ﺍﻟﺨﻴﺎﻧﺔ ﻻ ّ‬

‫ﺗﻌﻠّﻖ ﺑﻪﺍﻳﻦ ﺟﻬﺎﻥ ﻓﺎﻧﻰ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﻪﻫﺮ ﺁﻥ ﭼﻴﺰﻯ ﮐﻪ ﺑﻴﻦ ﺍﻧﺴﺎﻥ ﻭ ﺧﺪﺍﻳﺶ ﺣﺎﺋﻞ ﺷﻮﺩ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ‬

‫ﺗﻘ ّﺮﺏ ﺑﻪﺧﺎﻟﻖ ﺧﻮﺩ ﻣﺤﺮﻭﻡ ﻧﻤﺎﻳﺪ ﺍﻃﻼﻕ ﺷﻮﺩ‪ .‬ﺍﺯ ﻣﻄﺎﻟﻌﮥ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺑﻪﺭﻭﺷﻨﻰ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﮐﻪ ﺧﺎﻟﻖ‬

‫ﻓﻘﻂ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺁﻓﺮﻳﺪﻩﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺯ ﺟﻤﻠﻪ ﺩﺭ ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ‬
‫ﻋﺎﻟﻤﻴﺎﻥ ﺍﻳﻦﺟﻬﺎﻥ ﺭﺍ ّ‬

‫ﭼﻨﻴﻦ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫"ﺍﻯ ﭘﺴﺮ ﺧﺎﮎ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻥﻫﺎ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ ﺑﺮﺍﻯ ﺗﻮ ﻣﻘ ّﺮﺭ ﺩﺍﺷﺘﻢ ﻣﮕﺮ ﻗﻠﻮﺏ ﺭﺍ ‪(٢٥) " ...‬‬

‫ﮐﻞ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺧﻠﻖ‬

‫ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﭼﻨﻴﻦ ﻣﺴﺘﻔﺎﺩ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺍﻭﺍﺳﺖ ّ‬

‫ﺷﺪﻩﺍﺳﺖ‪ .‬ﺧﺪﺍ ﻣﻰﺧﻮﺍﻫﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺛﺮﻭﺕ ﻋﺎﻟﻢ ﺍﺳﺘﻔﺎﺩﻩ ﺑﺒﺮﺩ‪ .‬ﺍﺯ ﺭﻭﻯ ﻋﻘﻞ ﻭ ﺩﺭﺍﻳﺖ ﺑﺮ ﺍﺳﺎﺱ‬

‫ﻗﻮﺍﻧﻴﻦ ﻃﺒﻴﻌﺖ ﺍﺯ ﻣﻨﺎﺑﻊ ﺁﻥ ﺑﻬﺮﻩﺑﺮﺩﺍﺭﻯ ﮐﻨﺪ‪ .‬ﺑﻪﮐﺎﺭ ﻭ ﮐﺴﺒﻰ ﻣﺸﻐﻮﻝ ﺷﻮﺩ ﻭ ﺍﺯ ﺗﻤﺎﻡ ﭼﻴﺰﻫﺎﻯ ﺧﻮﺏ ﮐﻪ‬

‫ﻣﻰﺗﻮﺍﻧﺪ ﺑﺪﺳﺖ ﺁﻭﺭﺩ ﻣﺎﻟﮏ ﺷﻮﺩ ﻭ ﺍﺯ ﺗﻤﺎﻡ ﺧﻮﺷﻰﻫﺎﻯ ﻣﺸﺮﻭﻉ ﮐﻪ ﺯﻧﺪﮔﻰ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺵ ﻣﻰﮔﺬﺍﺭﺩ‬

‫ﻟﺬّ ﺕ ﺑﺮﺩ‪ .‬ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﻧﺒﺎﻳﺪ ﺍﺟﺎﺯﻩ ﺩﻫﺪ ﮐﻪ ﺍﺷﻴﺎء ﺍﻳﻦ ﺟﻬﺎﻥ ﻓﺎﻧﻰ ﺑﺮ ﻭﻯ ﻏﺎﻟﺐ ﺷﻮﺩ ﻭ ﺑﺮ ﻗﻠﺐ ﻭ‬

‫ﺭﻭﺣﺶ ﺣﮑﻮﻣﺖ ﻧﻤﺎﻳﺪ‪ .‬ﺣﻘﻴﻘﺖ ﺍﻳﻦﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﮐﺎﺭ ﺭﻭﺯﺍﻧﻪ ﺭﺍ ﺑﺸﺮﻁ‬

‫ﺣﻖ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ‬

‫ﺍﻳﻨﮑﻪ ﺑﻪ ﻧﻴّﺖ ﺧﺪﻣﺖ ﺑﻪﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ ﺩﺭ ﺣﮑﻢ ﻋﺒﺎﺩﺕ ّ‬
‫ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﺄﻣﻮﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺑﺮﺍﻯ ﺑﻬﺘﺮ ﺷﺪﻥ ﺩﻧﻴﺎ ﻭ ﺑﺮﺍﻯ ﺳﺎﺧﺘﻦ ﻧﻈﻢ ﺑﺪﻳﻊ ﺟﻬﺎﻧﻰ ﺑﺮ ﺭﻭﻯ ﺍﻳﻦ ﮐﺮﮤ‬

‫ﺍﻋﻠﻰ ﻧﺎﺯﻝ‬
‫ٰ‬ ‫ﺧﺎﮐﻰ ﺧﺪﻣﺖ ﻭ ﻓ ّﻌﺎﻟﻴّﺖ ﮐﻨﺪ‪ .‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻋﺎﻟﻴﺎﺕ ﺍﺯ ﻗﻠﻢ‬

‫ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪:‬‬

‫"ﺍ ّﻥ ﺍﻟّﺬﻯ ﻟﻦ ﻳﻤﻨﻌﻪ ﺷﻰء ﻋﻦ ﺍ‪ ‬ﻻ ﺑﺄﺱ ﻋﻠﻴﻪ ﻟﻮ ﻳﺰﻳّﻦ ﻧﻔﺴﻪ ﺑﺤﻠﻞ ﺍﻻﺭﺽ ﻭ ﺯﻳﻨﺘﻬﺎ ﻭ ﻣﺎ ﺧﻠﻖ ﻓﻴﻬﺎ‬

‫ﺍﺣﻞ ﺍ‪ ‬ﻋﻠﻴﮑﻢ ﻭ ﻻ‬
‫ّ‬ ‫ﺍﻟﻤﻮﺣﺪﻳﻦ ﮐﻠﻮﺍ ﻳﺎ ﻗﻮﻡ ﻣﺎ‬
‫ّ‬ ‫ﻻ ّﻥ ﺍ‪ ‬ﺧﻠﻖ ﮐﻞ ﻣﺎ ﻓﻰ ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﻟﻌﺒﺎﺩﻩ‬

‫ﺍﻟﺸﺎﮐﺮﻳﻦ‪(٢٦) ".‬‬
‫ﺛﻢ ﺍﺷﮑﺮﻭﻩ ﻭ ﮐﻮﻧﻮﺍ ﻣﻦ ّ‬
‫ﺗﺤﺮﻣﻮﺍ ﺍﻧﻔﺴﮑﻢ ﻋﻦ ﺑﺪﺍﻳﻊ ﻧﻌﻤﺎﺗﻪ ّ‬

‫ﺷﺨﺺ ﻣﻤﮑﻦ ﺍﺳﺖ ﺛﺮﻭﺗﻤﻨﺪ ﻭﻟﻰ ﺩﺭ ﻋﻴﻦﺣﺎﻝ ﺍﺯ ﻋﻼﺋﻖ ﺩﻧﻴﻮﻯ ﻣﻨﻘﻄﻊ ﺑﺎﺷﺪ ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﮔﺮ ﺍﻧﺴﺎﻥ‬

‫ﺣﻴﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﻣﻨﻄﺒﻖ ﮐﻨﺪ ﻣﻰ ﺗﻮﺍﻧﺪ ﺑﻪﺣﺼﻮﻝ ﺍﻳﻦ ﮐﻴﻔﻴّﺖ ﻣﻮ ّﻓﻖ ﺷﻮﺩ‪ .‬ﺣﻀﺮﺕ‬

‫ﻣﻘﺪﺳﻪ )‪ (٢٧‬ﺑﻴﺎﻥ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻧﻌﻤﺖﻫﺎﻯ ﺍﻳﻦ ﺟﻬﺎﻥ ﻭ ﻣﺼﻨﻮﻋﺎﺕ ﺯﻳﺒﺎﻯ‬

‫ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ّ‬

‫ﻣﻘﺪﺭﻩ‬
‫ﮐﻞ ﻣﻈﺎﻫﺮ ﺻﻨﻊ ﺍﻟﻬﻰ ﻭ ﻣﺮﺍﻳﺎﻯ ﻇﻬﻮﺭ ﺧﺪﺍﻭﻧﺪﻯ ﻫﺴﺘﻨﺪ ﺑﻨﺎ ﺑﺮ ﺍﻳﻦ ﺗﻤﻠّﮏ ﺍﻳﻦ ﻧﻌﻤﺖﻫﺎﻯ ّ‬
‫ﺁﻥ ّ‬

‫ﺳﺒﺐ ﺗﻌﻠّﻖ ﺍﻧﺴﺎﻥ ﺑﻪﺍﺷﻴﺎء ﻣﺎ ّﺩﻯ ﻧﻤﻰﺷﻮﺩ ﺑﺸﺮﻃﻰ ﮐﻪ ﺷﺨﺺ ﺩﻝ ﺑﻪﺁﻧﻬﺎ ﻧﺒﻨﺪﺩ‪ ،‬ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺍﺳﻴﺮ ﺁﻧﻬﺎ‬

‫ﻇﻞ ﺯﺍﺋﻞ ﻭ ﻧﺎﭘﺎﻳﺪﺍﺭ‬

‫ﮐﻞ ﺍﺣﻴﺎﻥ ﻣﺘﺬ ّﮐﺮ ﺑﻪﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺑﺎﺷﺪ ﮐﻪ ﺗﻤﺎﻡ ﺩﻧﻴﺎ ﻭ ﻣﺎﻓﻴﻬﺎ ﻣﺎﻧﻨﺪ ّ‬
‫ﻧﺴﺎﺯﺩ ﻭ ﺩﺭ ّ‬

‫ﺍﺑﻬﻰ ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺩﺭ ﺑﻴﺎﻥ ﻣﻘﺼﺪ ﺍﺯ ﺗﻌﻠّﻖ ﺑﻪ ﺩﻧﻴﺎﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻳﮑﻰ ﺍﺯ‬
‫ٰ‬ ‫ﺍﺳﺖ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬

‫ﻣﻌﺎﻧﻰ ﺩﻧﻴﺎ ﻭ ﺗﻌﻠّﻖ ﺑﻪﺁﻥ ﻭﺍﺑﺴﺘﮕﻰ ﺑﻪ "ﻣﻨﮑﺮﻳﻦ ﺟﻤﺎﻝ ﺑﻰﻣﺜﺎﻝ ﺍﺳﺖ ﻭ ﻣﻐﺮﺿﻴﻦ ﺍﺯ ﻃﻠﻌﺖ ﺑﻰﺯﻭﺍﻝ"‪.‬‬

‫ﺩﺭﮎ ﺩﻗﻴﻖ ﻣﻌﻨﻰ ﺍﻧﻘﻄﺎﻉ ﻣﺴﺘﻠﺰﻡ ﺑﺮﺭﺳﻰ ﻃﺒﻴﻌﺖ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻣﻼﺣﻈﻪ ﻣﻰﺷﻮﺩ ﮐﻪ ﻃﺒﻴﻌﺖ ﺣﻴﻮﺍﻧﻰ‬

‫ﺣﺲ ﺑﻘﺎﻯ ﺫﺍﺕ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺮﺁﻥ ﻣﻰﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﺟﺴﺘﺠﻮﻯ‬

‫ّ‬ ‫ﺍﻧﺴﺎﻥ ﺍﻭ ﺭﺍ ﺑﻪﺧﻮﺩﺧﻮﺍﻫﻰ ﻭﺍﺩﺍﺭ ﻣﻰﮐﻨﺪ‪.‬‬

‫ﺧﻮﺭﺍﮎ ﻭ ﭘﻮﺷﺎﮎ ﻭ ﻣﺴﮑﻦ ﺗﻼﺵ ﮐﻨﺪ‪ .‬ﻭﻯ ﺩﺭ ﭘﻰ ﺭﺍﺣﺖ‪ ،‬ﺛﺮﻭﺕ ﻭ ﺧﻮﺷﻰ ﻣﻰﺭﻭﺩ ﻭ ﻋﻼﻗﮥ ﺯﻳﺎﺩﻯ‬

‫ﺑﻪﺟﻤﻊ ﮐﺮﺩﻥ ﻫﺮ ﭼﻴﺰ ﺯﻳﺒﺎ ﻭ ﻟﺬﺕﺑﺨﺶ ﮐﻪ ﺑﺎ ﺁﻥ ﺭﻭﺑﺮﻭ ﻣﻰﺷﻮﺩ ﭘﻴﺪﺍ ﻣﻰﮐﻨﺪ ﺩﺭ ﭼﻨﻴﻦ ﺷﺮﺍﻳﻄﻰ ﺗﻤﺎﻡ‬

‫ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﻭ ﻧﻴﺰ ﻫﻤﮥ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﺣ ّﺴﻰ‪ ،‬ﺭﻭﺣﻰ ﻭ ﻋﻘﻼﻧﻰ ﻭﻯ ﺭﺍ ﺑﺮﺍﻯ ﭘﻴﺸﺒﺮﺩ ﻣﺼﺎﻟﺢ ﺷﺨﺼﻰ‬

‫ﺑﮑﺎﺭ ﮔﺮﻓﺘﻪ ﻣﻰﺷﻮﺩ‪ ،‬ﺷﺨﺺ ﺍﺭﺑﺎﺏ ﺯﻧﺪﮔﻰ ﺧﻮﺩ ﻣﻰﺷﻮﺩ ﻭ ﺑﺼﻮﺭﺕ ﻣﺤﻮﺭﻯ ﺩﺭ ﻣﻰﺁﻳﺪ ﮐﻪ ﺗﻤﺎﻡ‬

‫ﺩﺍﺭﺍﺋﻰ ﻣﺎ ّﺩﻯ ﻭ ﻧﻴﺰ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﻋﻘﻼﻧﻴﺶ ﺩﺭ ﺣﻮﻝ ﺁﻥ ﺩﻭﺭ ﻣﻰﺯﻧﺪ ﺣﺎﻝ ﻓﺮﺽ ﮐﻨﻴﻢ ﺍﻳﻦﺷﺨﺺ ﺭﻭﺯﻯ‬
‫ﺑﺎ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺁﺷﻨﺎ ﻣﻰﺷﻮﺩ‪ ،‬ﺑﻪﺣﻘﻴﻘﺖ ﺁﻥ ﭘﻰﻣﻰﺑﺮﺩ ﻭ ﻋﺸﻖ ﺁﻥ ﺩﺭ ﺩﻟﺶ ﺁﺷﻴﺎﻧﻪ ﻣﻰﮐﻨﺪ ﺍﻳﻦ ﺷﺨﺺ‬

‫ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺭﺍ ﻣﺎﻧﻨﺪ ﺍﺷﻴﺎء ﺩﻳﮕﺮ ﺑﻪﺩﺍﺭﺍﺋﻰ ﺧﻮﺩ ﻣﻰﺍﻓﺰﺍﻳﺪ ﻭﻟﻰ ﺧﻮﺩ ﻫﻨﻮﺯ ﺑﻪﻋﻨﻮﺍﻥ ﺍﺭﺑﺎﺏ ﺩﺭ ﻣﺮﮐﺰ ﺍﻣﻮﺭ‬

‫ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻭ ﺗﻤﺎﻡ ﺩﺍﺭﺍﺋﻴﺶ ﮐﻪ ﺍﻣﺮﺍ‪ ‬ﺭﺍ ﻧﻴﺰ ﺷﺎﻣﻞ ﺍﺳﺖ ﺩﺭ ﺣﻮﻝ ﻭﺟﻮﺩﺵ ﮔﺮﺩﺵ ﻣﻰﮐﻨﺪ ﻭ ﺧﺎﺩﻡ‬

‫ﻣﺼﺎﻟﺢ ﺷﺨﺼﻰ ﺍﻭ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺷﺨﺺ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺑﻪ ﻋﻼﻳﻖ ﺩﻧﻴﻮﻯ ﺩﻝﺑﺴﺘﻪﺍﺳﺖ ﭼﻪﮐﻪ‬

‫ﺗﻘﺪﻡ ﻳﺎﻓﺘﻪ ﻭ ﻧﻔﺲ ﺍ ّﻣﺎﺭﻩﺍﺵ ﺑﺮ ﺍﺣﺴﺎﺳﺎﺕ ﺭﻭﺣﺎﻧﻰ ﻏﺎﻟﺐ‬

‫ﻣﺼﺎﻟﺢ ﺷﺨﺼﻰ ﺑﺮ ﻣﺼﺎﻟﺢ ﺍﻣﺮﻯ ﻭﻯ ّ‬

‫ﮔﺸﺘﻪﺍﺳﺖ‪ .‬ﺍﻳﻨﺸﺨﺺ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺍﺷﻴﺎء ﺩﻳﮕﺮ ﺩﺍﺭﺍﺋﻴﺶ ﺩﺭ ﻳﮏ ﺗﺮﺍﺯ ﻣﻰﻧﻬﺪ ﻭ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺭﺩ‬

‫ﻫﻤﭽﻨﺎﻧﮑﻪ ﺍﺯ ﺳﺎﻳﺮ ﻓﻘﺮﺍﺕ ﺩﺍﺭﺍﺋﻰ ﺧﻮﺩ ﺑﻬﺮﻩ ﻣﻰﺑﺮﺩ ﺍﺯ ﺩﻳﻦ ﺧﻮﺩ ﻫﻢ ﺑﻬﻤﺎﻥ ﺗﺮﺗﻴﺐ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﺎﻳﺪ‪.‬‬

‫ﺍﻧﻘﻄﺎﻉ ﻭﺍﻗﻌﻰ ﺍﺯ ﺍﺷﻴﺎء ﺩﻧﻴﻮﻯ ﻫﻨﮕﺎﻣﻰ ﺣﺎﺻﻞ ﻣﻰﺷﻮﺩ ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺭﺍ ﺑﻪﻋﻨﻮﺍﻥ ﻣﺤﻮﺭ‬

‫ﺯﻧﺪﮔﻰ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﺪ ﺑﻄﻮﺭﻯ ﮐﻪ ﺗﻤﺎﻡ ﺧﻮﺍﺳﺘﻪﻫﺎﻯ ﺷﺨﺼﻰ ﻭ ﻣﺎ ّﺩﻯ ﻭﻯ ﺑﺮ ﻣﺤﻮﺭ ﺍﻣﺮﺍ‪ ‬ﺩﻭﺭ ﺯﻧﺪ ﺩﺭ‬

‫ﭼﻨﻴﻦ ﺣﺎﻟﻰ ﺍﻧﺴﺎﻥ ﻣﻰﺗﻮﺍﻧﺪ ﺍﺯ ﺍﺷﻴﺎء ﻣﺎ ّﺩﻯ ﮐﻪ ﮔﺮﺩ ﺁﻭﺭﺩﻩﺍﺳﺖ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨﺪ ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺑﻪﺁﻧﻬﺎ‬

‫ﺩﻟﺒﺴﺘﮕﻰ ﭘﻴﺪﺍ ﻧﻤﺎﻳﺪ ﻭ ﭼﻮﻥ ﺍﻣﺮ ﺍﻟﻬﻰ ﺑﻌﻨﻮﺍﻥ ﻣﺤﻮﺭ ﺍﺳﺎﺳﻰ ﻭ ﻣﺤ ّﺮﮎ ﺍﺻﻠﻰ ﺩﺭ ﺣﻴﺎﺕ ﺍﻭ ﺍﺳﺖ‬

‫ﻫﺮﮔﺰ ﻋﻤﻠﻰ ﺑﺮ ﺧﻼﻑ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﺍﺯ ﻭﻯ ﺳﺮ ﻧﺨﻮﺍﻫﺪ ﺯﺩ ﻭ ﻫﺮ ﻗﺪﻣﻰ ﮐﻪ ﺩﺭ ﺯﻧﺪﮔﻰ ﺭﻭﺯﺍﻧﻪ ﺑﺮ ﻣﻰﺩﺍﺭﺩ‬

‫ﺍﻋﻠﻰ ﻣﻰﺭﺳﺪ ﻣﺼﺎﻟﺢ ﺍﻣﺮﻯ ﺑﺮ‬

‫ٰ‬ ‫ﺑﺎ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻰ ﻣﻨﻄﺒﻖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﻧﺴﺎﻥ ﻭﻗﺘﻰ ﺑﻪﺍﻳﻦ ﻣﻘﺎﻡ ﺑﻠﻨﺪ‬

‫ﺗﻘﺪﻡ ﭘﻴﺪﺍ ﻣﻰﮐﻨﺪ ﻭ ﻫﻨﮕﺎﻣﻰ ﮐﻪ ﺑﺮ ﺧﺪﻣﺖ ﺍﻣﺮ ﻗﻴﺎﻡ ﮐﻨﺪ ﺁﻣﺎﺩﮤ ﻣﻮﺍﺟﻬﻪ ﺑﺎ‬
‫ﺧﻮﺍﺳﺘﻪﻫﺎﻯ ﺷﺨﺼﻰ ﻭﻯ ّ‬

‫ﻣﺸﮑﻼﺕ ﻫﺮ ﺍﻧﺪﺍﺯﻩ ﮐﻪ ﻫﻢ ﺧﻄﻴﺮ ﺑﺎﺷﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻨﭽﻨﻴﻦ ﺷﺨﺼﻰ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺑﮑﻤﺎﻝ‬

‫ﺍﻧﻘﻄﺎﻉ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻻ ﺍﻣﺮﻯ ﺩﺷﻮﺍﺭ ﻭ ﻣﺴﺘﻠﺰﻡ ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﺍﺯ ﺧﻮﺩ ﮔﺬﺷﺘﮕﻰ ﺍﺳﺖ ﻭﻟﮑﻦ ﻭﻗﺘﻰ‬

‫ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﺣﻄﺎﻡ ﺩﻧﻴﻮﻯ ﻣﻌﻤﻮ ً‬

‫ﺷﺨﺺ ﻣﺆﻣﻦ ﺍﺯ ﭼﻴﺰﻯ ﮐﻪ ﺑﺮﺍﻳﺶ ﻋﺰﻳﺰ ﻭ ﮔﺮﺍﻧﺒﻬﺎ ﺍﺳﺖ ﺑﺨﺎﻃﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﻣﻴﮕﺬﺭﺩ ﻗﻮﺍﻯ ﺍﺳﺮﺍﺭ ﺁﻣﻴﺰﻯ‬

‫ﺁﺯﺍﺩ ﻣﻰﺷﻮﺩ ﮐﻪ ﺳﺒﺐ ﺭﺷﺪ ﻭ ﭘﻴﺸﺮﻓﺖ ﺍﻣﺮﺍ‪ ‬ﻣﻰﮔﺮﺩﺩ‪ .‬ﺻﺮﻑ ﻭﻗﺖ ﺩﺭ ﺧﺪﻣﺖ ﺑﻪﺍﻣﺮﺍ‪ ،‬ﺗﻼﺵ ﺑﺮﺍﻯ‬

‫ﻓﺘﺢ ﻧﻘﻄﮥ ﺟﺪﻳﺪﻯ ﺑﻪﻗﺼﺪ ﺍﺳﺘﻘﺮﺍﺭ ﺷﺮﻳﻌﺔﺍ‪ ،‬ﮔﺬﺷﺘﻦ ﺍﺯ ﺭﺍﺣﺖ ﻭﻃﻦ ﻣﺄﻟﻮﻑ ﻭ ﺭﻓﺘﻦ ﺑﻪﺳﺮﺯﻣﻴﻦ‬

‫ﻧﺎﺷﻨﺎﺧﺘﻪ ﺑﻪﻗﺼﺪ ﻣﻬﺎﺟﺮﺕ ﻭ ﺗﺒﻠﻴﻎ ﺩﻳﻦﺍ‪ ،‬ﻣﺴﺎﻋﺪﺕ ﻣﺎﻟﻰ ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓﺖ ﻣﺼﺎﻟﺢ ﺍﻣﺮﻯ‪ ،‬ﻗﺒﻮﻝ‬
‫ﻰ ﺍﻳﺜﺎﺭ ﺟﺎﻥ ﺩﺭ ﺳﺒﻴﻞ ﺍﻣﺮ‬
‫ﺗﻀﻴﻴﻘﺎﺕ ﻭ ﻣﺸ ّﻘﺎﺕ ﺑﺨﺎﻃﺮ ﺍﻳﻤﺎﻥ ﺑﻪ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺍﻟﻬﻰ ﻭ ﺣﺘّ ٰ‬
‫ﺍﺑﻬﻰ‪ ،‬ﺗﻤﺎﻡ ﺍﻳﻦ ﮔﺬﺷﺖﻫﺎ ﺑﺸﺮﻁ ﺍﻳﻨﮑﻪ ﺑﺎ ﺻﻤﻴﻤﻴّﺖ ﻭ ﺣﺴﻦ ﻧﻴّﺖ ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ ﺩﺭ‬
‫ﺟﻤﺎﻝﺍﻗﺪﺱ ٰ‬
‫ﺷﮏ ﺳﺒﺐ ﺣﺼﻮﻝ ﻓﺘﻮﺣﺎﺕ ﺭﻭﺣﺎﻧﻴّﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺷﺮﻁ ﻳﻌﻨﻰ‬
‫ّ‬ ‫ﺣﻖ ﻣﺤﺒﻮﺏ ﻭ ﻣﻘﺒﻮﻝ ﻭ ﺑﻰ‬
‫ﻣﺤﻀﺮ ّ‬

‫ﺧﻠﻮﺹ ﻧﻴّﺖ ﺷﺮﻁ ﺍﺻﻠﻰ ﻭ ﺍﺳﺎﺳﻰ ﺛﺒﻮﺕ ﺑﺮ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﻭ ﻭﻓﺎﺩﺍﺭﻯ ﻧﺴﺒﺖ ﺑﻪﺁﻥ ﺍﺳﺖ ﻭ ﺑﺪﻭﻥ‬

‫ﺁﻥ ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﺳﺘﺎﻥ ﺣﻀﺮﺕ ﺭﺣﻤﺎﻥ ﻣﻘﺒﻮﻝ ﻭ ﭘﺬﻳﺮﻓﺘﻪ ﻧﻴﺴﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺎ ﻋﺒﺎﺭﺍﺕ ﺯﻳﺮ‬

‫ﺑﻪﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺷﻬﺎﺩﺕ ﻣﻰﺩﻫﻨﺪ‪:‬‬

‫ﻋﺰ ﺍﺣﺪﻳّﻪ ﺻﻌﻮﺩ ﻧﻤﺎﻳﺪ ﺟﻬﺪ ﮐﻨﻴﺪ ﺗﺎ‬

‫ﻣﻘﺪﺳﻪ ﺑﻪﺳﻤﺎء ّ‬
‫ّ‬ ‫"ﺍﻯ ﭘﺴﺮﺍﻥ ﺁﺩﻡ ﮐﻠﻤﮥ ﻃﻴّﺒﻪ ﻭ ﺍﻋﻤﺎﻝ ﻃﺎﻫﺮﮤ‬

‫ﻋﺰ ﻗﺒﻮﻝ ﺩﺭ ﺁﻳﺪ ﭼﻪﮐﻪ ﻋﻨﻘﺮﻳﺐ‬

‫ﻫﻮﻯ ﭘﺎﮎ ﺷﻮﺩ ﻭ ﺑﺴﺎﺣﺖ ّ‬
‫ٰ‬ ‫ﺍﻋﻤﺎﻝ ﺍﺯ ﻏﺒﺎﺭ ﺭﻳﺎ ﻭ ﮐﺪﻭﺭﺕ ﻧﻔﺲ ﻭ‬

‫ﺻ ّﺮﺍﻓﺎﻥ ﻭﺟﻮﺩ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺣﻀﻮﺭ ﻣﻌﺒﻮﺩ ﺟﺰ ﺗﻘﻮﺍﻯ ﺧﺎﻟﺺ ﻧﭙﺬﻳﺮﻧﺪ ﻭ ﻏﻴﺮ ﻋﻤﻞ ﭘﺎﮎ ﻗﺒﻮﻝ ﻧﻨﻤﺎﻳﻨﺪ‬

‫ﻃﻮﺑﻰ ﻟﻠﻤﻘﺒﻠﻴﻦ" )‪(٢٨‬‬

‫ٰ‬ ‫ﺍﻳﻦﺍﺳﺖ ﺁﻓﺘﺎﺏ ﺣﮑﻤﺖ ﻭ ﻣﻌﺎﻧﻰ ﮐﻪ ﺍﺯ ﺍﻓﻖ ﻓﻢ ﻣﺸﻴّﺖ ﺭﺑّﺎﻧﻰ ﺍﺷﺮﺍﻕ ﻓﺮﻣﻮﺩ‬

‫ﻭ ﺍ ّﻣﺎ ﺩﺭ ﺑﺎﺭﮤ ﻣﺎﻧﻊ ﺛﺎﻧﻰ ﺑﺎ ﺯﻳﺎﺭﺕ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﻣﻌﻠﻮﻡ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﻣﻘﺼﺪ ﺍﺯ ﺧﻠﻘﺖ ﺍﻧﺴﺎﻥ ﻋﺮﻓﺎﻥ‬

‫ﺧﺪﺍﻭﻧﺪ ﺭﺣﻤﺎﻥ ﺍﺳﺖ‪ .‬ﻃﺒﻖ ﻳﮑﻰ ﺍﺯ ﺍﺣﺎﺩﻳﺚ ﺍﺳﻼﻣﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺑﺘﺪﺍ "ﮐﻨﺰ ﻣﺨﻔﻰ" ﺑﻮﺩﻩ ﻭﻟﻰ ﺑﻌﺪ‬

‫ﺍﺭﺍﺩﻩ ﮐﺮﺩﻩ ﮐﻪ ﺷﻨﺎﺧﺘﻪ ﺷﻮﺩ ﻭ ﺑﻨﺎ ﺑﺮ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﮐﻪ ﻭﻯ ﺭﺍ ﺑﺸﻨﺎﺳﺪ‪ .‬ﺣﺎﻝ ﺍﻧﺴﺎﻥ ﺧﺪﺍ ﺭﺍ‬

‫ﻳﺎﻓﺘﻪ ﻭ ﺑﺎﻭ ﺍﻗﺒﺎﻝ ﻧﻤﻮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﺻﻠﻮﺓ ﺻﻐﻴﺮ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺮﺍﻯ ﺗﻼﻭﺕ ﺭﻭﺯﺍﻧﮥ ﺍﺣﺒّﺎﻯ ﺧﻮﺩ‬

‫ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﺩﺭ ﺻﻔﺤﺎﺕ ﭘﻴﺸﻴﻦ ﺑﺪﺍﻥ ﺍﺷﺎﺭﻩ ﺷﺪ ﺍﻳﻦ ﻋﺒﺎﺭﺍﺕ ﻋﺎﻟﻴﺎﺕ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪:‬‬

‫"ﺍﺷﻬﺪ ﻳﺎ ﺍﻟﻬﻰ ﺑﺎﻧّﮏ ﺧﻠﻘﺘﻨﻰ ﻟﻌﺮﻓﺎﻧﮏ ﻭ ﻋﺒﺎﺩﺗﮏ ‪(٢٩) " ...‬‬

‫ﺑﻨﺎ ﺑﺮ ﺍﻳﻦ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺧﻠﻖ ﺷﺪﻩ ﮐﻪ ﺧﺪﺍﻯ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺧﻠﻮﺹ ﻗﻠﺐ ﺧﺪﻣﺖ ﻭ ﻋﺒﺎﺩﺕ ﮐﻨﺪ‬

‫ﻭ ﺑﻪﮐﺴﺐ ﺭﺿﺎﻯ ﻭﻯ ﺍﻣﻴﺪﻭﺍﺭ ﺑﺎﺷﺪ ﻭﻟﻰ ﻫﺪﻑ ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﻳﺮﺍﻯ ﺍﻋﻤﺎﻝ ﺧﻮﺩ ﭘﺎﺩﺍﺵ ﮔﻴﺮﺩ‪.‬‬

‫ﺣﻖ ﻭﻗﺘﻰ ﻣﻘﺒﻮﻝ ﻭ ﻣﺤﺒﻮﺏ ﺍﺳﺖ ﮐﻪ ﺻﺮﻓﴼ ﺑﺨﺎﻃﺮ ﻋﺸﻖ ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ‬
‫ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎﻥ ﺍﺯ ﻧﻈﺮ ّ‬

‫ﻧﻪﻋﻠّﺖ ﺩﻳﮕﺮ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺷﻬﺎﺩﺕ ﻣﻰﺩﻫﻨﺪ‪:‬‬

‫"ﺍﻥ ﭐﻋﻤﻠﻮﺍ ﺣﺪﻭﺩﻯ ﺣﺒﴼ ﻟﺠﻤﺎﻟﻰ ‪(٣٠) "...‬‬

‫ﺩﺭ ﺣﻘﻴﻘﺖ ﻭﻗﺘﻰ ﺷﺨﺺ ﻣﺆﻣﻦ ﺑﺎ ﻋﺸﻖ ﺣﻘﻴﻘﻰ ﺑﻪﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﻗﺒﺎﻝ ﻣﻰﮐﻨﺪ ﺩﻳﮕﺮ ﻧﻤﻰﺗﻮﺍﻧﺪ‬

‫ﻣﻨﺎﻓﻊ ﺷﺨﺼﻰ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﮔﻴﺮﺩ ﻭ ﻃﺒﻴﻌ ًﺔ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪﮐﻨﺎﺭ ﻣﻰﮔﺬﺍﺭﺩ‪ .‬ﻭﻯ ﺑﻘﺪﺭﻯ ﻣﺠﺬﻭﺏ ﻣﻈﻬﺮ ﺍﻣﺮ‬

‫ﻣﻰﺷﻮﺩ ﮐﻪ ﺣﺎﺿﺮ ﺍﺳﺖ ﺁﻧﭽﻪ ﺩﺍﺭﺩ ﺩﺭ ﺭﺍﻫﺶ ﻓﺪﺍ ﮐﻨﺪ ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺍﺟﺮ ﻭ ﭘﺎﺩﺍﺷﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻃﻠﺐ‬

‫ﻧﻤﺎﻳﺪ‪.‬‬

‫ﻭﻟﻰ ﺍﮔﺮ ﺍﻋﻤﺎﻝ ﺧﻮﺑﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﺪ ﺑﻪﺍﻣﻴﺪ ﻣﮑﺎﻓﺎﺕ ﺩﺭ ﻋﺎﻟﻢ ﺑﻌﺪ ﺑﺎﺷﺪ ﺍﻳﻦ ﺧﻮﺩ ﻧﻮﻋﻰ‬

‫ﺳﺪﻯ ﻣﻴﺎﻥ ﻭﻯ ﻭ ﺧﺪﺍﻭﻧﺪ ﻣﺤﺴﻮﺏ ﻣﻰﺷﻮﺩ‪ .‬ﺍﻧﻘﻄﺎﻉ ﻭﺍﻗﻌﻰ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬
‫ﻭﺍﺑﺴﺘﮕﻰ ﻭ ﺗﻌﻠّﻖ ﺍﺳﺖ ﻭ ّ‬

‫ﺍﻧﺴﺎﻥ ﻫﺮﮐﺎﺭﻯ ﺭﺍ ﺻﺮﻓﴼ ﺑﺨﺎﻃﺮ ﺧﺪﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﻣﻨﺘﻈﺮ ﻣﮑﺎﻓﺎﺕ ﺍﺧﺮﻭﻯ ﺑﺎﺷﺪ‪.‬‬

‫ﻭ ﺍ ّﻣﺎ ﺩﺭ ﺑﺎﺭﮤ ﻣﺎﻧﻊ ﺛﺎﻟﺚ‪ :‬ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺷﺎﺭﺍﺕ ﺯﻳﺎﺩﻯ ﺩﺭ ﺑﺎﺭﮤ "ﻣﻠﮑﻮﺕ ﺍﺳﻤﺎء"‬

‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﮐﻨﻪ ﺫﺍﺗﺶ ﻣﺎﻓﻮﻕ ﺗﻤﺎﻡ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﺳﺖ ﻭﻟﮑﻦ ﺩﺭ ﺟﻤﻴﻊ ﻋﻮﺍﻟﻢ ﺧﻮﺩ‬

‫ﭼﻪ ﺭﻭﺣﺎﻧﻰ ﻭ ﭼﻪ ﺟﺴﻤﺎﻧﻰ ﺗﻤﺎﻡ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺧﻮﺩ ﺭﺍ ﻇﺎﻫﺮ ﻭ ﻣﺘﺠﻠّﻰ ﻣﻰﮐﻨﺪ ﺑﻄﻮﺭﻯ ﮐﻪ ﻫﺮ‬

‫ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﺟﻠﻮﻩ ﺍﻯ ﺍﺯ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﻋﺎﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺗﺠﻠّﻰ ﺍﻳﻦ ﺻﻔﺎﺕ‬

‫ﺑﻘﺪﺭﻯ ﺷﺪﻳﺪ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺣﻴﺎﺕ ﺩﻧﻴﻮﻯ ﻫﺮﮔﺰ ﺑﻪﺩﺭﮎ ﺁﻥ ﻗﺎﺩﺭ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻮﺩ ﻭﻟﮑﻦ ﺩﺭ ﻋﺎﻟﻢ‬

‫ﺑﺸﺮﻯ ﺍﻳﻦ ﺻﻔﺎﺕ ﺩﺭ ﻋﺎﻟﻢ ﺍﺳﻤﺎء ﻧﻤﺎﻳﺎﻥ ﻣﻰﺷﻮﺩ ﻭ ﺍﻧﺴﺎﻥ ﻏﺎﻟﺒﴼ ﺑﻪﺁﻧﻬﺎ ﺗﻌﻠّﻖ ﺧﺎﻃﺮ ﭘﻴﺪﺍ ﻣﻰﮐﻨﺪ‪.‬‬

‫ﻣﻘﺪﺳﻪ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ ﺭﺍ ﺗﺤﺬﻳﺮ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﺳﻴﺮ ﻭ ﺑﺮﺩﮤ ﻋﺎﻟﻢ‬

‫ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻟﻮﺍﺡ‬

‫ﺍﺳﻤﺎء ﻧﮕﺮﺩﻧﺪ‪ .‬ﺩﺭ ﮔﻔﺘﮥ ﻣﻌﺮﻭﻑ ﺍﺳﻼﻣﻰ " ﺍﻻﺳﻤﺎء ﺗﻨﺰﻝ ﻣﻦ ّ‬

‫ﺍﻟﺴﻤﺎء" ﻣﻔﺎﻫﻴﻢ ﮔﺴﺘﺮﺩﻩ ﺍﻯ ﻧﻬﻔﺘﻪ‬

‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻫﺮﻳﮏ ﺍﺯ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﻗﻤﻴﺺ ﻧﺎﻣﻰ ﻣﺴﺘﻮﺭ ﻭ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖ ﻭ ﻫﺮ ﺍﺳﻤﻰ‬

‫ﻼ ﺳﺨﺎﻭﺕ ﻳﮑﻰ ﺍﺯ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻓﺮﺍﺩ‬

‫ﺧﺼﺎﺋﺺ ﺁﻥ ﺻﻔﺖ ﻣﻌﻴّﻦ ﺭﺍ ﺁﺷﮑﺎﺭ ﻣﻰﮐﻨﺪ‪ .‬ﻣﺜ ً‬

‫ﺍﻧﺴﺎﻧﻰ ﻫﻢ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ‪ .‬ﺷﺨﺼﻰ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﺻﻔﺖ ﺑﻬﺮﻩ ﺩﺍﺭﺩ ﻏﺎﻟﺒﴼ ﺑﻪﺁﻥ ﻣﻐﺮﻭﺭ ﻣﻰﺷﻮﺩ ﻭ‬

‫ﺩﻭﺳﺖﺩﺍﺭﺩ ﺩﻳﮕﺮﺍﻥ ﺍﻭ ﺭﺍ ﺳﺨﻰ ﺑﻨﺎﻣﻨﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺩﻳﮕﺮﺍﻥ ﺳﺨﺎﻭﺕ ﻭﻯ ﺭﺍ ﺗﺼﺪﻳﻖ ﮐﻨﻨﺪ ﻣﺴﺮﻭﺭ‬

‫ﻣﺘﺄﺳﻒ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﻳﮏ ﻧﻤﻮﻧﻪ ﺍﺯ ﺗﻌﻠّﻖ ﺍﻧﺴﺎﻥ ﺑﻪﻋﺎﻟﻢ ﺍﺳﻤﺎء‬

‫ّ‬ ‫ﻣﻰﺷﻮﺩ ﻭﻟﻰ ﺍﮔﺮ ﺁﻥ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﻴﺮﻧﺪ‬
‫ﺍﺳﺖ‪ .‬ﮔﺮﭼﻪ ﺩﺭ ﺍﻳﻦ ﻣﺜﺎﻝ ﺧﺼﻠﺖ ﺳﺨﺎﻭﺕ ﻋﻨﻮﺍﻥ ﺷﺪﻩ ﻭﻟﻰ ﺍﻳﻦ ﮐﻴﻔﻴّﺖ ﺩﺭ ﻣﻮﺭﺩ ﺗﻤﺎﻡ ﺍﺳﻤﺎء ﻭ‬

‫ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻥ ﻣﺘﺠﻠّﻰ ﻣﻰﺷﻮﺩ ﺻﺎﺩﻕ ﺍﺳﺖ‪.‬‬

‫ﺣﻖ ﺑﺪﺍﻧﺪ ﺑﻪﺧﻮﺩ ﻧﺴﺒﺖ ﻣﻰﺩﻫﺪ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﺍﻯ ﺗﻘﻮﻳﺖ‬

‫ﻻ ﺍﻧﺴﺎﻥ ﺍﻳﻦ ﺻﻔﺎﺕ ﺭﺍ ﺑﺠﺎﻯ ﺍﻳﻨﮑﻪ ﺍﺯ ّ‬
‫ﻣﻌﻤﻮ ً‬

‫ﻧﻔﺲ ﺧﻮﺩﺑﻴﻦ ﺧﻮﺩ ﺑﮑﺎﺭ ﻣﻰﮔﻴﺮﺩ‪ .‬ﻣﺜ ً‬

‫ﻼ ﻳﮏ ﺷﺨﺺ ﻋﺎﻟﻢ ﺍﺯ ﻋﻨﻮﺍﻥ ﻋﻠﻢ ﺑﺮﺍﻯ ﻣﻌﺮﻭﻓﻴّﺖ ﺧﻮﺩ‬

‫ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﮐﻨﺪ ﻭ ﻭﻗﺘﻰ ﮐﻪ ﻧﺎﻣﺶ ﺩﺭ ﻫﻤﻪﺟﺎ ﻣﺸﺘﻬﺮ ﻣﻰﺷﻮﺩ ﺍﺣﺴﺎﺱ ﺧﺸﻨﻮﺩﻯ ﻭ ﺳﺮ ﺑﻠﻨﺪﻯ ﻣﻰﮐﻨﺪ ﻭ‬

‫ﻳﺎ ﺷﺨﺺ ﺩﻳﮕﺮﻯ ﮐﻪ ﻧﺎﻣﺶ ﺑﺎ ﺗﺤﺴﻴﻦ ﻭ ﺗﻤﺠﻴﺪ ﺩﺭ ﺟﺎﺋﻰ ﺑﺮﺩﻩ ﻣﻰﺷﻮﺩ ﻗﻠﺒﺶ ﺍﺯ ﻣﺒﺎﻫﺎﺕ ﻭ ﺭﺿﺎﻳﺖ‬

‫ﺗﻤﺴﮏ ﺑﻪ ﻋﺎﻟﻢ ﺍﺳﻤﺎء ﺍﺳﺖ‪.‬‬

‫ّ‬ ‫ﺑﻪﭘﺮﻭﺍﺯ ﺩﺭ ﻣﻰﺁﻳﺪ‪ .‬ﺍﻳﻨﻬﺎ ﻧﻤﻮﻧﻪ ﻫﺎﺋﻰ ﺍﺯ ﺗﻌﻠّﻖ ﻭ‬

‫ﺍﺟﺘﻤﺎﻉ ﻋﺼﺮ ﺣﺎﺿﺮ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺭﺍ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺍﺣﺴﺎﺳﺎﺕ ﺯﻳﺎﻥﺁﻭﺭﻯ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ ﻭ ﺑﺠﺎﻯ ﺍﻳﻨﮑﻪ ﺍﻭ ﺭﺍ‬

‫ﺑﺮﻭﺡ ﺧﺪﻣﺖ ﻭ ﮔﺬﺷﺖ ﺗﺸﻮﻳﻖ ﮐﻨﺪ ﺑﻪﺭﻗﺎﺑﺖ ﻭﺍﻣﻰﺩﺍﺭﺩ ﻭ ﻳﺎﺩ ﻣﻰﺩﻫﺪ ﮐﻪ ﺑﻪﻣﻮﻓّﻘﻴّﺖﻫﺎﻯ ﺧﻮﺩ ﻣﻐﺮﻭﺭ‬

‫ﺷﻮﺩ‪ .‬ﺍﺟﺘﻤﺎﻉ ﺍﻣﺮﻭﺯﻯ ﺍﺯ ﻫﻤﺎﻥ ﺍﻭﺍﻥ ﮐﻮﺩﮐﻰ ﺑﻪﺍﻧﺴﺎﻥ ﻳﺎﺩ ﻣﻰﺩﻫﺪ ﭼﮕﻮﻧﻪ ّ‬
‫ﺣﺲ ﺧﻮﺩ ﭘﺮﺳﺘﻰ ﺧﻮﻳﺶ ﺭﺍ‬

‫ﺗﻘﻮﻳﺖ ﮐﻨﺪ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺑﺮﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺷﻤﺎﺭﺩ ﻭ ﺑﺎﻟﻤﺂﻝ ﺷﺨﺼﻴّﺖ ﻭ ﻣﻮ ّﻓﻘﻴّﺖ ﻭ ﻗﺪﺭﺕ ﺑﻪﺩﺳﺖ ﺁﻭﺭﺩ‪.‬‬

‫ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻘﺼﺪﺵ ﺗﻐﻴﻴﺮ ﻭ ﺗﻘﻠﻴﺐ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺯﻳﺎﻥﺁﻭﺭ ﺍﺳﺖ‪ .‬ﺑﺮ ﻃﺒﻖ ﺗﻌﺎﻟﻴﻢ ﺍﻣﺮ ﺭﻭﺡ‬

‫ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﻪﺧﺼﺎﺋﻞ ﺍﺯ ﺧﻮﺩ ﮔﺬﺷﺘﮕﻰ ﻭ ﺧﻀﻮﻉ ﻣﺰﻳّﻦ ﺷﻮﺩ ﺗﺎ ﺷﺎﻳﺪ ﺑﻪﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻋﺎﻟﻢ ﺍﺳﻤﺎء ﻣﻮ ّﻓﻖ‬

‫ﮔﺮﺩﺩ‪.‬‬

‫ﺍﺑﻬﻰ ﺍﻳﻦ ﻧﻮﻉ ﺍﻧﻘﻄﺎﻉ ﺭﺍ ﺩﺭ ﺭﻓﺘﺎﺭ ﻭ ﺍﻋﻤﺎﻝ ﺧﻮﺩ‬

‫ٰ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺜﻞ ﺍﻋﻼﻯ ﺗﻌﺎﻟﻴﻢ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬

‫ﺑﻤﻨﺼﮥ ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯ ﺭﺳﺎﻧﺪﻧﺪ‪ .‬ﺁﻥ ﻣﻮﻻﻯ ﻋﺰﻳﺰ ﺩﺭ ﺣﻴﺎﺕ ﻣﺒﺎﺭﮎ ﺧﻮﻳﺶ ﻫﺮﮔﺰ ﺩﺭ ﭘﻰ ﺍﻋﺘﻼﻯ ﻧﺎﻡ‬
‫ّ‬

‫ﻧﺒﻮﺩﻧﺪ ﻭ ﻫﻴﭽﻮﻗﺖ ﻣﻌﺮﻭﻓﻴّﺖ ﻭ ﺍﺷﺘﻬﺎﺭ ﻧﺨﻮﺍﺳﺘﻨﺪ‪ .‬ﻳﮑﻰ ﺍﺯ ﻧﻤﻮﻧﻪ ﻫﺎﻯ ﺍﻳﻦ ﺭﻭﺵ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺑﻬﻴﭽﻮﺟﻪ‬

‫ﻣﺎﻳﻞ ﻧﺒﻮﺩﻧﺪ ﻋﮑﺴﻰ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺮﺩﺍﺷﺘﻪﺷﻮﺩ ﻭ ﻣﻰﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﮔﺮﻓﺘﻦ ﻋﮑﺲ ﻧﺸﺎﻧﮥ ﺍﺑﺮﺍﺯ ﺷﺨﺼﻴّﺖ‬

‫ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺭﻭﺯﻫﺎﻯ ﺍ ّﻭﻝ ﻭﺭﻭﺩ ﺑﻪﻟﻨﺪﻥ ﺍﺟﺎﺯﮤ ﻋﮑﺲﺑﺮﺩﺍﺭﻯ ﺑﻪﻫﻴﭽﮑﺲ ﻧﺪﺍﺩﻧﺪ‪.‬‬

‫ﻭﻟﻰ ﺑﻌﺪﴽ ﺩﺭ ﺍﺛﺮ ﻓﺸﺎﺭ ﻣﺨﺒﺮﻳﻦ ﺟﺮﺍﻳﺪ ﻭ ﺭﺟﺎﻯ ﻣﺼ ّﺮﺍﻧﮥ ﺍﺣﺒﺎﺏ ﺻﺮﻓﴼ ﺑﺮﺍﻯ ﺍﺭﺿﺎء ﺧﺎﻃﺮ ﺁﻧﺎﻥ ﺑﺎ ﺍﻳﻦ ﺍﻣﺮ‬

‫ﻣﻮﺍﻓﻘﺖ ﻧﻤﻮﺩﻧﺪ‪.‬‬
‫ﺍﻟﻘﺎﺏ ﻣﻬﻴﻤﻨﻪﺍﻯ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻋﻈﻤﺖ ﻭ ﺭﻓﻌﺖ ﻣﻘﺎﻡ‬

‫ﺍﻟﻮﺭﻯ ﻫﺮﮔﺰ ﺁﻥ ﺍﻟﻘﺎﺏ ﺭﺍ ﺑﮑﺎﺭ ﻧﺒﺮﺩﻧﺪ ﻭ ﭘﺲ ﺍﺯ‬

‫ٰ‬ ‫ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻭﻟﮑﻦ ﺣﻀﺮﺕ ﻣﻮﻟﻰ‬

‫ﺍﺑﻬﻰ ﺑﺠﺎﻯ ﻫﻤﮥ ﺁﻥ ﻋﻨﺎﻭﻳﻦ ﻣﻨﻴﻌﻪ ﻧﺎﻡ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﺧﺘﻴﺎﺭ ﻓﺮﻣﻮﺩﻧﺪ ﻭ‬
‫ٰ‬ ‫ﺻﻌﻮﺩ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬

‫ﺍﺯ ﻳﺎﺭﺍﻥ ﻧﻴﺰ ﺧﻮﺍﺳﺘﻨﺪ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺑﻬﻤﻴﻦ ﻧﺎﻡ ﺑﺨﻮﺍﻧﻨﺪ‪ .‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻋﺒﻮﺩﻳّﺖ ﺻﺮﻓﻪ ﺩﺭ ﺁﺳﺘﺎﻥ‬

‫ﺑﻬﺎء ﺗﻨﻬﺎ ﭼﻴﺰﻯ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﻧﻈﺮ ﺁﻥ ﺣﻀﺮﺕ ﮔﺮﺍﻧﺒﻬﺎ ﺷﻤﺮﺩﻩ ﻣﻰﺷﺪ‪ .‬ﻋﺒﺎﺭﺍﺕ ﺯﻳﺮ ﺍﺯ ﺟﻤﻠﻪ ﺑﻴﺎﻧﺎﺕ‬

‫ﻣﺒﺎﺭﮐﻪﺍﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻧﻬﺎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﮐﻤﺎﻝ ﻣﺤﻮﻳّﺖ ﻭ ﻓﻨﺎ ﺣﻘﻴﻘﺖ ﻣﻘﺎﻡ ﺧﻮﻳﺶ ﺭﺍ ﺗﻮﺟﻴﻪ‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬

‫"ﻧﺎﻡ ﻣﻦ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺳﺖ ﺻﻔﺖ ﻣﻦ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺳﺖ ﺣﻘﻴﻘﺖ ﻣﻦ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺳﺖ ﻧﻌﺖ ﻣﻦ ﻋﺒﺪﺍﻟﺒﻬﺎء‬

‫ﻭﻫﺎﺝ ﻣﻦ ﺍﺳﺖ ﻭ ﺧﺪﻣﺖ ﺑﻪﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺁﺋﻴﻦ ﻗﺪﻳﻢ ﻣﻦ‬

‫ﺍﺳﺖ ﺭ ّﻗﻴّﺖ ﺑﻪﺟﻤﺎﻝ ﻗﺪﻡ ﺍﮐﻠﻴﻞ ﺟﻠﻴﻞ ﻭ ﺗﺎﺝ ّ‬

‫‪ ...‬ﻧﻪ ﺍﺳﻤﻰ ﺩﺍﺭﺩ ﻧﻪ ﻟﻘﺒﻰ ﻧﻪ ﺫﮐﺮﻯ ﺧﻮﺍﻫﺪ ﻧﻪ ﻧﻌﺘﻰ ﺟﺰ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﻳﻦ ﺍﺳﺖ ﺁﺭﺯﻭﻯ ﻣﻦ ﺍﻳﻦ ﺍﺳﺖ‬

‫ﻋﺰﺕ ﺳﺮﻣﺪﻯ ﻣﻦ‪(٣١) ".‬‬

‫ﺍﻋﻈﻢ ﺁﻣﺎﻝ ﻣﻦ ﺍﻳﻦ ﺍﺳﺖ ﺣﻴﺎﺕ ﺍﺑﺪﻯ ﻣﻦ ﺍﻳﻦ ﺍﺳﺖ ّ‬
‫ﺨﺼﺎﺕ ﺑﺎﺭﺯﮤ ﻧﻈﻢ ﺑﺪﻳﻊ ﺟﻨﻴﻨﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻫﺮﮔﺰ ﺷﺨﺼﻴّﺖﻫﺎﺋﻰ ﮐﻪ‬
‫ﻳﮑﻰ ﺍﺯ ﻣﺸ ّ‬

‫ﺍﻋﻢ ﺍﺯ ﻣﺤﻠّﻰ ﻭ‬
‫ﻣﻈﻬﺮ ﺍﻧﺎﻧﻴّﺖ ﻭ ﻏﺮﻭﺭﻧﺪ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﭘﻨﺎﻩ ﻧﻤﻰﺩﻫﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪﻣﺆ ّﺳﺴﺎﺕ ﺍﻣﺮﺍ‪ّ ‬‬

‫ﻣﻠّﻰ ﻳﺎ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻗﺪﺭﺕ ﺣﺎﮐﻤﮥ ﻻﺯﻡ ﺭﺍ ﻋﻄﺎ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﻭﻟﻰ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﻓﺘﺨﺎﺭ ﻋﻀﻮﻳّﺖ ﺩﺭ ﺍﻳﻦ‬

‫ﺣﻖ ﺣﺎﮐﻤﻴّﺖ ﻧﺪﺍﺭﻧﺪ ﺑﺮﺧﻼﻑ ﺭﺟﺎﻝ ﺟﺎﻣﻌﮥ ﺩﻧﻴﺎﻯ ﺍﻣﺮﻭﺯ ﮐﻪ ﺑﺎ ﺍﻋﻤﺎﻝ‬

‫ﻣﺆ ّﺳﺴﺎﺕ ﺭﺍ ﺩﺍﺭﻧﺪ ﻫﻴﭽﮕﻮﻧﻪ ّ‬

‫ﻗﺪﺭﺕ ﺩﺭ ﭘﻰ ﺷﻬﺮﺕ ﻭ ﻣﺤﺒﻮﺑﻴّﺖ ﻣﻰﺩﻭﻧﺪ ﺍﻋﻀﺎء ﺗﺸﮑﻴﻼﺕ ﺑﻬﺎﺋﻰ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﺑﻪﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﻭﻓﺎﺩﺍﺭ ﺑﺎﺷﻨﺪ ﻧﻤﻰﺗﻮﺍﻧﻨﺪ ﺟﺰ ﻣﺤﻮﻳّﺖ ﻭ ﻓﻨﺎ ﻭ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﺭﻭﺵ ﺩﻳﮕﺮ ﺩﺭ ﭘﻴﺶ ﮔﻴﺮﻧﺪ‪ .‬ﺁﻧﺎﻧﮑﻪ‬

‫ﺑﺴﺒﺐ ﻋﺪﻡ ﺑﻠﻮﻍ ﻳﺎ ﻓﻘﺪﺍﻥ ﺍﻳﻤﺎﻥ ﻭﺍﻗﻌﻰ ﺑﻪﻧﻴﻞ ﺑﻪ ﺍﻳﻦ ﺧﺼﺎﺋﻞ ﻭ ﻣﻮﺍﺯﻳﻦ ﻣﻮ ّﻓﻖ ﻧﻤﻰﺷﻮﻧﺪ ﺩﺭ ﺣﻘﻴﻘﺖ‬

‫ﺍﺳﻴﺮ ﻋﺎﻟﻢ ﺍﺳﻤﺎء ﮔﺸﺘﻪ ﻭ ﺍﺯ ﻣﻮﺍﻫﺐ ﻭ ﻋﻨﺎﻳﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺭﺣﻤﺎﻧﻰ ﻣﺤﺮﻭﻡ ﻣﻰﻣﺎﻧﻨﺪ‪.‬‬

‫ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻋﺎﻟﻢ ﺍﺳﻤﺎء ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﺮﺍﻯ ﻳﮏ ﺷﺨﺺ ﺑﻬﺎﺋﻰ ﺑﺴﻴﺎﺭ ﺩﺷﻮﺍﺭ ﺑﺎﺷﺪ ﻭ ﺗﻼﺵ ﺑﺮﺍﻯ ﻧﻴﻞ‬

‫ﺑﻪﺁﻥ ﺩﺭ ﺳﺮﺍﺳﺮ ﺍﻳّﺎﻡ ﺣﻴﺎﺕ ﺍﺩﺍﻣﻪ ﻳﺎﺑﺪ ﻭﻟﻰ ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺍﮔﺮ ﺷﺨﺺ ﺑﻪ ﺩﺭﮎ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻣﻮ ّﻓﻖ‬
‫ﺷﻮﺩ ﮐﻪ ﻓﻀﺎﺋﻞ ﻭ ﻣﻮ ّﻓﻘﻴّﺖﻫﺎﻯ ﻭﻯ ﻭﺍﻗﻌﴼ ﺍﺯ ﺧﻮﺩ ﺍﻭ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﻣﻈﺎﻫﺮ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﺍﺯ ﺗﻌﻠّﻖ ﺑﻪ‬

‫ﻋﺎﻟﻢ ﺍﺳﻤﺎء ﺁﺯﺍﺩ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪﻣﻘﺎﻡ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﺣﻘﻴﻘﻰ ﻓﺎﺋﺰ ﻣﻰﮔﺮﺩﺩ‪ .‬ﭼﻨﻴﻦ ﺷﺨﺼﻰ ﻣﻨﺸﺄ‬

‫ﻣﻘﺪﺭ‬
‫ﻓﻀﺎﻳﻞ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﻰﺷﻮﺩ ﻭ ﺍﻳﻦ ﻋﺎﻟﻰﺗﺮﻳﻦ ﻣﻘﺎﻣﻰ ﺍﺳﺖ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ّ‬

‫ﻓﺮﻣﻮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭﺟﮥ ﻣﻮﻓّﻘﻴّﺖ ﻳﮏ ﻓﺮﺩ ﺑﻬﺎﺋﻰ ﺩﺭ ﺧﺪﻣﺖ ﺑﻪﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﺑﺴﺘﻪ ﺑﻪﺁﻥﺍﺳﺖ ﮐﻪ ﺗﺎ‬

‫ﺣﺪ ﺑﺘﻮﺍﻧﺪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺗﻌﻠّﻘﺎﺕ ﺳﻪﮔﺎﻧﻪ ﺁﺯﺍﺩ ﻭ ﻣﻨﻘﻄﻊ ﻧﻤﺎﻳﺪ‪.‬‬

‫ﭼﻪ ّ‬

‫ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ ﻧﻴﻞ ﺑﻪ ﺍﻳﻦ ﻫﺪﻑ ﻣﺘﻌﺎﻟﻰ ﺑﺎﻳﺪ ﺑﻪﻋﺮﻓﺎﻥ ﻣﻘﺎﻡ ﺣﻀﺮﺕﺑﻬﺎءﺍ‪ ‬ﺑﻌﻨﻮﺍﻥ ﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﺑﺮﺍﻯ‬

‫ﺍﻳﻦ ﻋﺼﺮ ﺭﺣﻤﺎﻧﻰ ﻓﺎﺋﺰ ﺷﻮﺩ ﻭ ﺑﻌﺪ ﺍﻭﺍﻣﺮ ﻭ ﺍﺣﮑﺎﻡ ﺁﻥﺣﻀﺮﺗﺮﺍ ﺑﺎ ﺑﺼﻴﺮﺗﻰ ﮐﺎﻣﻞ ﻭ ﻓﮑﺮﻯ ﺑﺎﻟﻎ ﻭ ﺣﺎﻟﺘﻰ‬

‫ﻣﺘﻀ ّﺮﻋﺎﻧﻪ ﺑﻪﻣﻮﻗﻊ ﺍﺟﺮﺍ ﮔﺬﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻋﺮﻓﺎﻥ ﻫﻢ ﺑﺎ ﺍﺯﺩﻳﺎﺩ ﻣﻌﺎﺭﻑ ﺍﻣﺮﻯ ﻭ ﺧﺪﻣﺖ ﺑﻪﺍﻣﺮ ﺍﻟﻬﻰ ﺑﺮﺍﻯ‬

‫ﻣﻴﺴﺮ ﻭ ﺣﺎﺻﻞ ﻣﻰﺷﻮﺩ ﺩﺭ ﺍﻳﻦ ﻣﻮﻗﻊ ﺍﺳﺖ ﮐﻪ ﻗﻠﺐ ﺍﻧﺴﺎﻥ ﺁﻣﺎﺩﮤ ﮐﺴﺐ ﻣﻌﺮﻓﺖ ﺍﻟﻬﻰ ﻣﻰﺷﻮﺩ ﻭ‬
‫ﺍﻧﺴﺎﻥ ّ‬

‫ﺩﺭ ﻋﺎﻟﻢ ﺍﻳﻤﺎﻥ ﺑﻪﺭﺗﺒﮥ ﺍﻳﻘﺎﻥ ﻣﻰﺭﺳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ ﺍﺳﺖ ﮐﻪ ﺍﻃﺎﻋﺖ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ ﺑﺎ ﺍﻃﻤﻴﻨﺎﻥ ﺧﺎﻃﺮ‬

‫ﺍﻧﺠﺎﻡ ﻣﻰﮔﻴﺮﺩ‪ .‬ﭼﻪﮐﻪ ﺷﺨﺺ ﺑﻪﺍﻫﻤﻴّﺖ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻰ ﭘﻰ ﻣﻰﺑﺮﺩ ﻭ ﺣﮑﻤﺖ ﻭ ﻓﻀﻴﻠﺖ ﻭ ﻟﺰﻭﻣﻴّﺖ ﺁﻧﻬﺎ ﺭﺍ‬

‫ﺩﺭﮎ ﻣﻰﮐﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪﺍﺳﺖ ﮐﻪ ﺍﻓﮑﺎﺭ‪ ،‬ﺗﺼ ّﻮﺭﺍﺕ‪ ،‬ﺁﻣﺎﻝ‪ ،‬ﺍﻗﻮﺍﻝ ﻭ ﺍﻋﻤﺎﻝ ﺍﻭ ﻫﻤﻪ ﺑﺎ ﻋﻬﺪ ﻭ‬

‫ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﻫﻢ ﺁﻫﻨﮓ ﻣﻰﺷﻮﺩ ﻭ ﺑﺎﻻﺧﺮﻩ ﺩﺭ ﺍﻳﻦ ﻣﻮﻗﻊ ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ ﻭﻯ ﺑﻪﮐﺴﺐ ﻓﻀﺎﺋﻞ ﻭ‬

‫ﺗﻤﺴﮏ ﺑﻪ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ‬

‫ّ‬ ‫ﺳﺠﺎﻳﺎﻯ ﺍﻟﻬﻰ ﻧﺎﺋﻞ ﻣﻰﺷﻮﺩ ﻭ ﺍﻳﻦ ﺩﺭ ﺣﻘﻴﻘﺖ ﺛﻤﺮﮤ ﻧﻬﺎﺋﻰ‬

‫ﺭﻭﺡ ﺭﺍ ﺑﻪﺗﺮ ّﻗﻰ ﺩﺭ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺍﻟﻬﻰ ﻣﻮ ّﻓﻖ ﻣﻰﻧﻤﺎﻳﺪ‪.‬‬

 ‫ﻣﺂﺧﺬ‬

‫‪ _ ١‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﮥ ﻋﺮﺑﻰ ﻧﻤﺮﮤ ‪٥‬‬

‫‪ _ ٢‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻤﺮﮤ ‪٨٣‬‬

‫‪ _ ٣‬ﻳﻮﺣﻨّﺎ ‪١٦ :١٢ _ ١٣‬‬

‫ﻣﺤﻤﺪ‪ ،‬ﻗﺮﺁﻥ‪ ،‬ﺳﻮﺭﮤ ‪ ١٧‬ﺁﻳﮥ ‪٨٥‬‬

‫ّ‬ ‫‪ _ ٤‬ﺣﻀﺮﺕ‬

‫‪ _ ٥‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻤﺮﮤ ‪٨٢‬‬

‫‪ _ ٦‬ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍ‪ ،‬ﺗﺮﺟﻤﻪ ﺍﺯ "‪ "Messages to Alaska‬ﺻﻔﺤﮥ ‪٧١‬‬

‫ّ‬
‫‪ _ ٧‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻤﺮﮤ ‪٨٢‬‬

‫‪ _ ٨‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﻣﻔﺎﻭﺿﺎﺕ ﺻﻔﺤﮥ ‪١١٤‬‬

‫‪ _ ٩‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻤﺮﮤ ‪٧٧‬‬

‫‪ _١٠‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﺄﺧﺬ ﺑﺎﻻ ﻧﻤﺮﮤ ‪٨٠‬‬

‫‪ _١١‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﺟﻠﺪ ‪ ٤‬ﺻﻔﺤﮥ ‪٢٠‬‬

‫‪ _١٢‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻤﺮﮤ ‪٨١‬‬

‫‪ _١٣‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﺄﺧﺬ ﺑﺎﻻ ﻧﻤﺮﮤ ‪٨٢‬‬

‫‪ _١٤‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﺄﺧﺬ ﺑﺎﻻ ﻧﻤﺮﮤ ‪٨٢‬‬

‫‪ _١٥‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﺄﺧﺬ ﺑﺎﻻ ﻧﻤﺮﮤ ‪٨٦‬‬

‫‪ _١٦‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﻣﻔﺎﻭﺿﺎﺕ ﺻﻔﺤﮥ ‪١٧٤‬‬

‫‪ _١٧‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﻣﻔﺎﻭﺿﺎﺕ ﺻﻔﺤﮥ ‪١٧٥‬‬

‫‪ _١٨‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﺍﺩﻋﻴﮥ ﺣﻀﺮﺕ ﻣﺤﺒﻮﺏ ﺻﻔﺤﮥ ‪٨٤‬‬

‫‪ _١٩‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻧﻘﻞ ﺍﺯ ﺗﻮﻗﻴﻊ ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ﺻﻔﺤﮥ ‪١٥٩‬‬

 ‫‪ _٢٠‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻤﺮﮤ ‪٦‬‬

‫‪ _٢١‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻤﺮﮤ ‪٨١‬‬

‫‪ _٢٢‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﺟﻠﺪ ‪ ٤‬ﺻﻔﺤﮥ ‪٢٦‬‬

‫‪ _٢٣‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﭼﺎﭖ ﻣﺼﺮ ﺻﻔﺤﮥ ‪٣٢٦_٣٢٥‬‬

‫‪_٢٤‬ﺣﻀﺮﺕﺑﻬﺎءﺍ‪،‬ﺍﻟﻮﺍﺡﻧﺎﺯﻟﻪﺧﻄﺎﺏﺑﻪﻣﻠﻮﮎﻭﺭﺅﺳﺎﻯﺍﺭﺽﺻﻔﺤﮥ ‪١٠٠_٩٩‬‬

‫‪ _٢٥‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﮥ ﻓﺎﺭﺳﻰ ﻧﻤﺮﮤ ‪٢٧‬‬

‫‪ _٢٦‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻧﻘﻞ ﺍﺯ ﺗﺮﺟﻤﮥ ﺗﻮﻗﻴﻊ ﻇﻬﻮﺭ ﻋﺪﻝ ﺍﻟﻬﻰ ﺻﻔﺤﮥ ‪٦٩‬‬

‫‪ _٢٧‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﺟﻠﺪ ‪ ٨‬ﺻﻔﺤﮥ ‪٢٩‬‬

‫‪ _٢٨‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﮥ ﻓﺎﺭﺳﻰ ﻧﻤﺮﮤ ‪٦٩‬‬

‫‪ _٢٩‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﺍﺩﻋﻴﮥ ﺣﻀﺮﺕ ﻣﺤﺒﻮﺏ ﺻﻔﺤﮥ ‪٨٤‬‬

‫‪ _٣٠‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻓﻘﺮﻩ ‪٤‬‬

‫‪ _٣١‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﻧﻘﻞ ﺍﺯ ﺗﻮﻗﻴﻊ ﺩﻭﺭ ﺑﻬﺎﺋﻰ ﺻﻔﺤﮥ ‪٦٨‬‬