‫ﺁﺋﻴﻦ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‬

‫ﻧﺎﺩﺭ ﺳﻌﻴﺪﻯ‬

‫ﭘﮋﻭﻫﺸﻨﺎﻣﻪ‬

‫ﻓﻬﺮﺳﺖ ﻣﻨﺪﺭﺟﺎﺕ‬
‫ﻓﻬﺮﺳﺖ ﻣﻨﺪﺭﺟﺎﺕ‬

‫‪۲‬‬

‫ﺍﻟﻒ‪ :‬ﻣﻘﺪﻣﻪ ﺍﻯ ﺑﺮ ﺗﺎﺭﻳﺦ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ‬

‫‪۳‬‬

‫ﺏ‪ :‬ﺍﻳﺮﺍﻥ ﻭ ﺍﻣﺮ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‬

‫‪۱۱‬‬

‫ﺝ‪ :‬ﺍﺻـﻮﻝ ﺳـﻪﮔﺎﻧﮥ ﭘﻴﺎﻡ ﺑﻬﺎﺋﻰ‬

‫‪۱۴‬‬

‫ﺩ‪ :‬ﺍﻟﻬﻴﹽــﺎﺕ ﺑﻬﺎﺋ ـ ـ ـﻰ‬

‫‪۲۲‬‬

‫ﻩ‪ :‬ﻫﺸﻴـ ــﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﺗﺠـ ـ ّـﺪﺩ ﺭﺍﺳﺘﻴﻦ‬

‫‪۳۰‬‬

‫ﻭ‪ :‬ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﻭ ﺭﻭﻳﮑﺮﺩ ﺟﻬﺎﻥﺷﻤﻮﻝ‬

‫‪۳۶‬‬

‫‪۲‬‬

‫ﺍﻟﻒ‪ :‬ﻣﻘﺪﻣﻪ ﺍﻯ ﺑﺮ ﺗﺎﺭﻳﺦ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ‬
‫ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﺮ ﺧﺎﺳﺘﻪ ﺍﺳﺖ ﺑﻠﮑﻪ ﺑﺎ ﺭﻭﺡ ﻓﺮﻫﻨﮓ ﺷﺎﻣﺦ ﻭ ﺷﮑﻮﻫﻤﻨﺪ ﺍﻳﺮﺍﻥ ﭘﻴﻮﻧﺪﻯ ﻳﮕﺎﻧﻪ ﻭ ﺍﺳﺘﻮﺍﺭ‬

‫ﺩﺍﺭﺩ‪ .‬ﺁﺋﻴﻦ ﻓﺮﺧﻨﺪﮤ ﺣﻀﺮﺕ ﺯﺭﺩﺷﺖ ﺟﻠﻮﮤ ﺷﮕﺮﻓﻰ ﺍﺯ ﻓﺮﻫﻨﮓ ﺗﺴﺎﻣﺢ ﻭ ﺑﺮﺩﺑﺎﺭﻯ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ .‬ﺑﻪﻫﻤﻴﻦ ﺟﻬﺖ ﺩﺭ ﺍﻳﺮﺍﻥ‬

‫ﺑﺎﺳﺘﺎﻥ ﺑﺮﺩﺑﺎﺭﻯ ﻓﺮﻫﻨﮕﻰ ﻭ ﻣﺬﻫﺒﻰ ﻣﺒﺎﺩﻟﮥ ﻓﮑﺮﻯ ﻭ ﺷﮑﻴﺒﺎﺋﻰ ﻣﺬﻫﺒﻰ ﺭﺍ ﺗﺸﻮﻳﻖ ﻧﻤﻮﺩ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﻧﺎﻣﺪﺍﺭﺍﻧﻰ ﭼﻮﻥ ﮐﻮﺭﻭﺵ‬
‫ﺗﻤﺪﻥ ﻭ ﺧﻼﻗﻴّﺖ ﻓﺮﻫﻨﮕﻰ ﻭ ﻋﻠﻤﻰ ﻭ ﺳﻴﺎﺳﻰ ﮔﺮﺩﻳﺪ‪ .‬ﻫﻤﻴﻦ ﺭﻭﺣﻴّﮥ ﺗﺴﺎﻣﺢ ﻭ ﺑﺮﺩﺑﺎﺭﻯ ﺑﻮﺩ ﮐﻪ ﺑﺎ ﺗﻌﺎﻣﻞ ﺑﺎ‬
‫ﺩﺍﺩﮔﺮ ﺍﻳﺮﺍﻥ ﻣﻬﺪ ّ‬

‫ﺭﻭﺡ ﺁﺋﻴﻦ‬
‫ﻣﻘﺪﺱ ﺍﺳﻼﻡ ﺑﻪ ﻣﺒﺎﺩﻟﮥ ﻓﺮﻫﻨﮕﻰ ﻭ ﺧﻼّﻗﻴّﺖ ﻓﮑﺮﻯ ﺷﮕﺮﻓﻰ ﺩﺭ ﻗﺮﻧﻬﺎﻯ ﺍﻭﻟﻴﮥ ﺍﺳﻼﻡ ﻣﻨﺠﺮ ﺷﺪ‪ .‬ﺍﻣﺎ ﻣﺘﺄﺳﻔﺎﻧﻪ‬
‫ّ‬

‫ﮑﻢ ﻧﺎﺑﺮﺩﺑﺎﺭﻯ ﻣﺬﻫﺒﻰ ﺍﻳﻦ ﺭﻭﺣﻴﮥ ﺗﺤﻘﻴﻖ ﻭ ﺑﺮﺩﺑﺎﺭﻯ ﺳﺮﮐﻮﺏ ﮔﺸﺖ ﻭ ﺑﺠﺎﻯ ﺁﻥ‬
‫ﺑﺘﺪﺭﻳﺞ ﺑﺎ ﺟﻬﺎﻟﺖ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻋﻠﻤﺎء ﻭ ﺗﺤ ّ‬
‫ﻓﺮﻫﻨﮓ ﺗﮑﻔﻴﺮ‪ ،‬ﺗﻘﻠﻴﺪ‪ ،‬ﺳﻨﺖﭘﺮﺳﺘﻰ ﻭ ﻧﻔﺮﺕ ﺍﺯ ﺑﻴﮕﺎﻧﮕﺎﻥ ﺗﻮﺳﻂ ﺳﺮﺍﻥ ﻣﺬﻫﺒﻰ ﻭ ﺳﻴﺎﺳﻰ ﺗﺸﻮﻳﻖ ﮔﺮﺩﻳﺪ‪ .‬ﺑﺪﻳﻦﺳﺎﻥ ﺑﻮﺩ ﮐﻪ‬
‫ﺷﮑﻮﻩ ﮔﺬﺷﺘﮥ ﺗﺎﺑﻨﺎﮎ ﺍﻳﺮﺍﻥ ﺩﺭ ﻭﺭﺍء ﺍﺑﺮﻯ ﺗﻴﺮﻩ ﺍﺯ ﺍﻭﻫﺎﻡ ﻭ ﺗﻘﺎﻟﻴﺪ ﻣﺬﻫﺒﻰ ﭘﻨﻬﺎﻥ ﮔﺮﺩﻳﺪ ﻭ ﺧﻼﻗﻴّﺖ ﻓﮑﺮﻯ ﻭ ﻋﻠﻤﻰ ﺟﺎﻯ ﺧﻮﺩﺭﺍ‬

‫ﺑﻪ ﺭﮐﻮﺩ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺻﻨﻌﺘﻰ ﻭ ﺳﻴﺎﺳﻰ ﺳﭙﺮﺩ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﺷﺮﺍﻳﻄﻰ ﺑﻮﺩ ﮐﻪ ﻓﺮﻫﻨﮓ ﻭ ﺍﻗﺘﺼﺎﺩ ﻧﻮﺯﺍﻯ ﻏﺮﺏ ﮐﻪ ﺩﺭ ﻋﺼﺮ ﺟﺪﻳﺪ ﺍﺯ‬
‫ﮐﺎﺑﻮﺱ ﺍﻭﻫﺎﻡ ﺳﻨﺘﻰ ﻭ ﻧﺎﺑﺮﺩﺑﺎﺭﻯ ﻓﺮﻫﻨﮕﻰ ﺗﺎ ﺣﺪﻭﺩﻯ ﺑﻴﺪﺍﺭ ﮔﺸﺘﻪ ﻭ ﺩﺭ ﺟﻬﺖ ﺍﻋﺘﻼء ﻋﻠﻤﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﻗﺪﻡ ﻣﻰﺯﺩ ﺑﻪ ﺁﺳﺎﻧﻰ‬

‫ﻭ ﺳﺎﺩﮔﻰ ﺩﺭ ﺭﻗﺎﺑﺘﻬﺎﻯ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻧﻈﺎﻣﻰ ﻭ ﺳﻴﺎﺳﻰ ﺑﺮ ﺍﻳﺮﺍﻥ ﭼﻴﺮﻩ ﻭ ﻓﺎﺋﻖ ﮔﺸﺖ‪ .‬ﻋﻠﻤﺎﻯ ﺍﻳﺮﺍﻥ ﺑﺠﺎﻯ ﺗﺸﻮﻳﻖ ﮐﺴﺐ ﻋﻠﻢ ﻭ‬
‫ﺻﻨﻌﺖ ﻭ ﻓﺮﻫﻨﮓ ﺧﻼّﻕ ﻭ ﺁﺯﺍﺩﻯ ﻋﻘﻴﺪﻩ ﻭ ﻭﺟﺪﺍﻥ ﺑﻪ ﺗﻌ ّﺮﺽ ﺑﺮ ﻋﻘﺎﺋﺪ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﻫﺮ ﮔﻮﻧﻪ ﻳﺎﺩﮔﻴﺮﻯ ﺍﺯ ﻋﻠﻮﻡ ﻭ ﺻﻨﺎﻳﻊ‬

‫ﻏﺮﺏﺭﺍ ﺑﺎﺳﺘﻨﺎﺩ ﺣﺪﻳﺚ "ﻣﻦ ﺗﺸﺒّﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ" )ﻫﺮﮐﺲ ﮐﻪ ﺑﻪ ﻗﻮﻣﻰ ﺷﺒﺎﻫﺖ ﺟﻮﻳﺪ ﺍﺯ ﺁﻧﻬﺎ ﻣﻴﺸﻮﺩ( ﺑﺒﺎﺩ ﺩﺷﻨﺎﻡ ﻭ ﺗﮑﻔﻴﺮ‬

‫ﮔﺮﻓﺘﻨﺪ ﻭ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﺗﮑﺎﻣﻞ ﻋﻠﻤﻰ ﻭ ﺧﻼّﻗﻴّﺖ ﻓﺮﻫﻨﮕﻰ ﻣﻤﺎﻧﻌﺖ ﮐﺮﺩﻧﺪ‪ .‬ﻧﺘﻴﺠﻪ ﺁﻥ ﺷﺪ ﮐﻪ ﻧﻪ ﺍﻗﺘﺼﺎﺩ ﺳﻨﺘﻰ ﺍﻳﺮﺍﻥ ﺗﺎﺏ ﺭﻗﺎﺑﺖ‬

‫ﺑﺎ ﺍﻗﺘﺼﺎﺩ ﺻﻨﻌﺘﻰ ﺍﺭﻭﭘﺎ ﺭﺍ ﺩﺍﺷﺖ ﻭ ﻧﻪ ﺍﺭﺗﺶ ﺍﻳﺮﺍﻥ ﻗﺎﺩﺭ ﺑﻪ ﻣﻘﺎﻭﻣﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺭﺗﺸﻬﺎﻯ ﺍﺭﻭﭘﺎﺋﻰ ﺑﻮﺩ‪ .‬ﺟﺎﻯ ﺗﺄﺳﻒ ﺍﺳﺖ ﮐﻪ‬

‫ﭘﺎﺳﺦ ﺳﺮﺍﻥ ﻓﺮﻫﻨﮕﻰ ﻭ ﻣﺬﻫﺒﻰ ﺑﻪ ﺍﻳﻦ ﺷﺮﺍﺋﻂ ﻧﺎﮔﻮﺍﺭ ﺍﺯ ﻗﺮﻥ ﻫﺠﺪﻫﻢ ﺑﻪ ﺑﻌﺪ ﺗﺸﺪﻳﺪ ﺭﻭﺣﻴﮥ ﻧﺎﺑﺮﺩﺑﺎﺭﻯ ﻣﺬﻫﺒﻰ‪ ،‬ﺗﻘﻮﻳﺖ‬
‫ﻓﺮﻫﻨﮓ ﺗﮑﻔﻴﺮ ﻭ ﺗﻔﺴﻴﻖ‪ ،‬ﺍﻓﺰﺍﻳﺶ ﻗﺪﺭﺕ ﺁﺧﻮﻧﺪﻫﺎ ﺩﺭ ﻓﺮﻫﻨﮓ ﻭ ﺳﻴﺎﺳﺖ ﺍﻳﺮﺍﻥ‪ ،‬ﺩﺍﻣﻨﻪ ﺯﺩﻥ ﺑﻪ ﺭﻭﺣﻴﮥ ﺗﻮﻃﺌﻪﮔﺮﺍﺋﻰ‪ ،‬ﺍﻣﺘﻨﺎﻉ ﺍﺯ‬

‫ﻗﺒﻮﻝ ﻫﺮﮔﻮﻧﻪ ﻣﺴﺌﻮﻟﻴﺖ ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺍﻳﻦ ﻋﻘﺐﺍﻓﺘﺎﺩﮔﻰ ﺍﺟﺘﻤﺎﻋﻰ‪ ،‬ﻭ ﺑﺎﻻﺧﺮﻩ ﺗﻀﻤﻴﻦ ﻧﺎﺑﺮﺩﺑﺎﺭﻯ ﻓﺮﻫﻨﮕﻰ‪،‬‬

‫ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺩﻳﻨﻰ ﺍﺯ ﻃﺮﻳﻖ ﻧﻬﺎﺩﻯ ﺳﺎﺧﺘﻦ ﺳﻨﺖﭘﺮﺳﺘﻰ ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﺳﺎﺧﺘﺎﺭ ﺳﻴﺎﺳﻰ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺪﻳﻦﺳﺎﻥ ﺍﺳﺖ ﮐﻪ‬

‫ﺍﻳﺮﺍﻥ ﻋﺰﻳﺰ ﮐﻪ ﺯﻣﺎﻧﻰ ﻣﻬﺪ ﺗﺴﺎﻣﺢ ﻓﺮﻫﻨﮕﻰ ﻭ ﺑﺮﺩﺑﺎﺭﻯ ﻣﺬﻫﺒﻰ ﺑﻮﺩ ﺑﻌﻨﻮﺍﻥ ﻻﻧﮥ ﺗﻴﺮﻩﺍﻯ ﺍﺯ ﻓﺮﻫﻨﮓ ﺗﮑﻔﻴﺮ ﻭ ﻧﺎﺑﺮﺩﺑﺎﺭﻯ ﻭ‬
‫ﺧﺸﻮﻧﺖ ﻭ ﺗﺒﻌﻴﺾ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺩﻧﻴﺎ ﺷﻬﺮﺕ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﺍ ّﻣﺎ ﺩﺭ ﻧﻴﻤﮥ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﺑﺎ ﻇﻬﻮﺭ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺭﻭﺣﻴﮥ ﺑﺮﺩﺑﺎﺭﻯ ﻭ ﺗﺴﺎﻣﺢ ﻓﺮﻫﻨﮕﻰ ﺍﻳﺮﺍﻧﻰ ﺟﻠﻮﮤ ﺗﺎﺑﻨﺎﮎ ﺑﺪﻳﻌﻰ ﻳﺎﻓﺖ‪.‬‬

‫ﻫﻤﺎﻧﻨﺪ ﺁﺋﻴﻦ ﻣﻘﺪﺱ ﺯﺭﺗﺸﺖ ﮐﻪ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﭙﺎ ﺧﺎﺳﺘﻪ ﺑﻮﺩ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻧﻴﺰ ﺍﺯ ﺍﻳﺮﺍﻥ ﻇﻬﻮﺭ ﮐﺮﺩ ﻭ ﺑﻮﺣﻰ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎﻡ ﺭﺑّﺎﻧﻰ ﺗﻘﺪﻳﺮ‬

‫ﻳﺰﺩﺍﻥ ﺑﺮﺁﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﮐﻪ ﺍﻳﺮﺍﻥ ﺑﺎﺭ ﺩﮔﺮ ﻣﺤﻞ ﻇﻬﻮﺭ ﻓﺮﻫﻨﮓ ﺷﮑﻴﺒﺎﺋﻰ ﻭ ﺑﺮﺍﺑﺮﻯ ﻭ ﺗﻌﺎﻭﻥ ﻭ ﺗﮑﺎﻣﻞ ﮔﺮﺩﺩ‪ .‬ﺭﻭﺣﻴّﮥ ﺗﺴﺎﻣﺢ ﻭ‬

‫ﺑﺮﺩﺑﺎﺭﻯ ﺩﺭ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺷﮑﻠﻰ ﺟﻬﺎﻥﺷﻤﻮﻝ ﺑﺨﻮﺩ ﻣﻰﮔﻴﺮﺩ ﻭ ﺩﺭﻧﺘﻴﺠﻪ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﭘﻠﻰ ﺑﺮﺍﻯ ﺍﺭﺗﺒﺎﻁ ﻭﺁﺷﺘﻰ ﺧﻼّﻕ ﻣﻴﺎﻥ‬

‫ﻼﻕ ﻭ ﻣﺘﺮ ّﻗﻰ ﮐﻪ ﻧﻴﺎﺯ ﻭ ﻣﻘﺘﻀﺎﻯ ﺯﻣﺎﻥ ﺍﺳﺖ ﺍﺯ ﺍﻳﺮﺍﻥ‬
‫ﺍﻳﺮﺍﻥ ﻭ ﺟﻬﺎﻥ ﻣﻰﮔﺮﺩﺩ ﻭ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻓﺮﻫﻨﮕﻰ ﺟﻬﺎﻥﺷﻤﻮﻝ ﻭ ﺧ ّ‬
‫ﺑﭙﺎﺧﺎﺳﺖ ﮐﻪ ﺁﺭﻣﺎﻧﺶ ﺗﮑﺎﻣﻞ ﻭ ﺍﺗﺤﺎﺩ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‪.‬‬

‫‪۳‬‬

‫ﺩﻳﺎﻧﺖ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ ﺁﻏﺎﺯﺵ ﺍﺯ ﺷﻬﺮ ﺷﻴﺮﺍﺯ ﺩﺭ ‪ ٣‬ﺧﺮﺩﺍﺩ ﻣﺎﻩ ﺳﺎﻝ ‪ ١٢٢٣‬ﺷﻤﺴﻰ )‪ ٥‬ﺟﻤﺎﺩﻯ ﺍﻻﻭﻟﻰ ﺍﺯ ﺳﺎﻝ ‪١٢٦٠‬‬

‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ( ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ٢٣‬ﻣﻰ ‪ ١٨٤٤‬ﻣﻴﻼﺩﻯ ﺑﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺳﺎﻝ )‪ ١٢٦٠‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ( ﮐﻪ ﻫﺰﺍﺭ ﺳﺎﻝ ﮐﺎﻣﻞ ﺍﺯ ﻭﻓﺎﺕ ﺍﻣﺎﻡ‬

‫ﺣﺴﻦ ﻋﺴﮑﺮﻯ ﮔﺬﺷﺘﻪ ﺑﻮﺩ ﺟﻮﺍﻧﻰ ‪ ٢٥‬ﺳﺎﻟﻪ ﺑﻨﺎﻡ ﺳﻴّﺪ ﻋﻠﻰﻣﺤﻤﺪ ﺷﻴﺮﺍﺯﻯ ﺑﺎﺏ ﻋﻠﻢ ﺍﻟﻬﻰ ﺭﺍ ﺑﺮﻭﻯ ﺟﻬﺎﻧﻴﺎﻥ ﮔﺸﻮﺩ‪ ،‬ﺧﻮﺩﺭﺍ‬

‫ﺑﺎﺏ ﻧﺎﻣﻴﺪ ﻭ ﭘﻴﺮﻭﺍﻧﺶ ﺑﻪ ﺑﺎﺑﻰ ﻣﻌﺮﻭﻑ ﺷﺪﻧﺪ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺯﻟﺰﻟﻪ ﺑﺮ ﺍﺭﮐﺎﻥ ﺍﻭﻫﺎﻡ ﻭ ﺗﻘﺎﻟﻴﺪ ﺍﻧﺪﺍﺧﺖ ﻭ ﺑﺘﻬﺎﻯ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﻭ‬

‫ﺍﺭﺗﺠﺎﻉ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﺩﺭﻫﻢ ﺷﮑﺴﺖ‪ .‬ﺑﺨﻼﻑ ﻋﻠﻤﺎﻯ ﺭﺳﻮﻡ ﮐﻪ ﻣﺒﻨﺎﻯ ﻋﻠﻢ ﻭ ﺍﻗﺘﺪﺍﺭ ﺧﻮﺩﺭﺍ ﻣﺸﺮﻭﻋﻴّﺖ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﻗﻠﻤﺪﺍﺩ‬

‫ﻣﻰﮐﺮﺩﻧﺪ ﺣﻀﺮﺕ ﺑﺎﺏ ﮐﻪ ﺗﺎﺟﺮﻯ ﺟﻮﺍﻥ ﺑﻮﺩ ﺍﻋﻼﻥ ﻓﺮﻣﻮﺩ ﮐﻪ ﺑﻪ ﻭﺣﻰ ﻭ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ ﺁﺋﻴﻦ ﺑﺪﻳﻌﻰ ﺭﺍ ﺑﺮﺍﻯ ﺑﺸﺮﻳﺖ ﺑﻪ ﺍﺭﻣﻐﺎﻥ‬

‫ﺗﺠﺪﺩﻯ ﺭﺍﺳﺘﻴﻦ ﮐﻪ ﻣﺒﺘﻨﻰ ﺑﺮ ﻫﻤﺎﻫﻨﮕﻰ ﻋﻠﻢ ﻭ ﺩﻳﻦ ﺍﺳﺖ‬
‫ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﮐﻪ ﺳﻨﺖﻫﺎﻯ ﮐﻬﻨﺴﺎﻝ ﺭﺍ ﺩﺭﻫﻢ ﻓﺮﻭﺭﻳﺨﺘﻪ ﻭ ﺍﺯ ﻟﺰﻭﻡ‬
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‫ﺳﺨﻦ ﻣﻰﮔﻔﺖ‪ .‬ﺑﺮﺍﻯ ﺍﻋﻼﻥ ﺍﻳﻦ ﻧﻮﺯﺍﺋﻰ ﺭﻭﺣﺎﻧﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺣﻀﺮﺕ ﺑﺎﺏ ﮐﺘﺎﺑﻰ ﺑﻨﺎﻡ ﻗﻴّﻮﻡ ﺍﻻٔﺳﻤﺎء ﺩﺭ ﺷﺮﺡ ﺳﻮﺭﮤ ﻳﻮﺳﻒ‬

‫ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ ﻭ ﺩﺭ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﺷﮕﺮﻑ ﺍﺯ ﻭﺣﺪﺕ ﻫﻤﮥ ﺍﻧﺒﻴﺎء ﺍﻟﻬﻰ ﺳﺨﻦ ﮔﻔﺖ ﻭ ﺩﺍﺳﺘﺎﻥ ﻳﻮﺳﻒ ﺭﺍ ﺳﻤﺒﻠﻰ ﺍﺯ ﺍﻳﻦ ﻭﺣﺪﺕ‬

‫ﻣﻘﺪﺳﻪ ﻓﺮﺍ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‬
‫ﺭﺍﺳﺘﻴﻦ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺗﻠ ّﻘﻰ ﻓﺮﻣﻮﺩ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﺍﻋﻼﻥ ﻓﺮﻣﻮﺩ ﮐﻪ ﺍﮐﻨﻮﻥ ﺯﻣﺎﻥ ﻇﻬﻮﺭ ﺣﻘﺎﺋﻖ ﻧﻬﻔﺘﮥ ﺩﺭ ﮐﺘﺐ ّ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺣﻘﻴﻘﺖ ﻣﺸﺘﺮﮎ ﺍﺩﻳﺎﻥ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺩﻋﻮﺕ ﻧﻤﻮﺩ‪ .‬ﺍﺯ ﻧﻘﻄﻪ ﻧﻈﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﺣﻘﻴﻘﺖ ﻫﻤﮥ ﺍﻧﺒﻴﺎء‬
‫ﻭ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺑﻪ ّ‬
‫ﻳﮑﻰﺍﺳﺖ ﻭ ﺁﻥ ﺍﻣﺮ ﻭ ﻣﺸﻴّﺖ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺑﻨﺎﺑﻪ ﺍﻗﺘﻀﺎء ﺯﻣﺎﻥ ﺑﺼﻮﺭﺕ ﺟﺪﻳﺪﻯ ﺧﻮﺩﺭﺍ ﻇﺎﻫﺮ ﻣﻰﺳﺎﺯﺩ‪.‬‬

‫ﺑﻔﺮﻣﻮﺩﮤ ﺁﻥ ﺣﻀﺮﺕ ﺗﻤﺎﻣﻰ ﻳﮏ ﻣﺪﻧﻴّﺖ ﺭﻭﺣﺎﻧﻰ ﻫﻤﺎﻧﻨﺪ ﺁﻳﻨﻪﺍﻯ ﺍﺳﺖ ﮐﻪ ﺗﺼﻮﻳﺮﮔﺮ ﺁﻥ ﺣﻘﻴﻘﺖ ﻭﺍﺣﺪ ﻳﻌﻨﻰ ﭘﻴﺎﻣﺒﺮ‬

‫ﺍﻟﻬﻰﺍﺳﺖ‪ .‬ﺑﺪﻳﻦ ﺟﻬﺖ ﺑﻮﺩ ﮐﻪ ﺑﺎ ﺗﻌﺒﻴﺮ ﺑﺪﻳﻊ ﺧﻮﻳﺶ ﺍﺯ ﺁﻳﮥ ﻗﺮﺁﻧﻰ ﮐﻪ ﺧﺪﺍﻭﻧﺪﺭﺍ ﺍ ّﻭﻝ ﻭ ﺁﺧﺮ ﻭ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺗﻌﺮﻳﻒ ﻣﻴﻔﺮﻣﺎﻳﺪ‬

‫ﺁﻥ ﺣﻀﺮﺕ ﺍ ّﻭﻝ ﻭ ﺁﺧﺮ ﻳﻌﻨﻰ ﺗﻤﺎﻣﻰ ﻣﺪﻧﻴّﺖ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﺍﻧﻌﮑﺎﺳﻰ ﺍﺯ ﺗﺠﻠّﻰ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﻰ ﺩﺍﻧﺴﺖ‪.‬‬

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‫ﺑﺮﺍﻯ ﺗﻮﺻﻴﻒ ﻫﻤﻴﻦ‬

‫ﺍﺻﻞ ﮊﺭﻑ ﻋﺮﻓﺎﻧﻰ ﺑﻮﺩ ﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺯ ﻭﺣﺪﺕ ﻫﻤﮥ ﻣﺮﺍﺗﺐ ﮔﻮﻧﺎﮔﻮﻥ ﻣﻘﺎﻣﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺳﺨﻦ ﮔﻔﺖ ﻭ ﻟﺬﺍ ﺧﻮﻳﺸﺘﻦ ﺭﺍ‬
‫ﻫﻢ ﺑﻪﻋﻨﻮﺍﻥ ﺑﺎﺏ ﺍﻣﺎﻡ‪ ،‬ﻫﻢ ﺑﻪﻋﻨﻮﺍﻥ ﺧﻮﺩ ﺍﻣﺎﻡ ﻭ ﻫﻢ ﺑﻪﻋﻨﻮﺍﻥ ﭘﻴﺎﻣﺒﺮ ﻣﻌ ّﺮﻓﻰ ﻓﺮﻣﻮﺩ ﺗﺎ ﻣﺮﺩﻡ ﺭﺍ ﺑﺼﻮﺭﺗﻰ ﺗﺮﺑﻴﺖ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﺩﺭ‬

‫ﺁﺋﻴﻨﻪ ﻣﻮﺟﻮﺩﺍﺕ ﭼﻴﺰﻯ ﺟﺰ ﺗﺠﻠّﻰ ﺍﻣﺮ ﻭ ﻣﺸﻴﺖ ﺍﻟﻬﻰ ﻧﺒﻴﻨﻨﺪ ﻭ ﺍﺯ ﻇﻮﺍﻫﺮ ﺍﺷﻴﺎء ﻓﺮﺍﺗﺮ ﺭﻓﺘﻪ ﻭ ﺑﻪ ﺣﻘﺎﺋﻖ ﺍﺷﻴﺎء ﻳﻌﻨﻰ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ‬

‫ﻧﺎﻇﺮ ﺷﻮﻧﺪ‪ .‬ﻣﺨﺎﻟﻔﺎﻥ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺍﺯ ﺍﺑﺘﺪﺍ ﻧﻈﺮ ﺑﻪ ﺗﻘﺎﻟﻴﺪ ﻣﺮﺳﻮﻡ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺍﺯ ﺩﺭﮎ ﺍﻳﻦ ﺍﺻﻞ ﻟﻄﻴﻒ ﺭﻭﺣﺎﻧﻰ ﻗﺎﺻﺮ ﺷﺪﻧﺪ ﻭ‬
‫ﺩﺭ ﻧﺘﻴﺠﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﺑﻪ ﺗﻨﺎﻗﺾﮔﻮﺋﻰ ﻭ ﺗﻐﻴﻴﺮ ﺍ ّﺩﻋﺎﻯ ﺧﻮﻳﺶ ﻣﺘّﻬﻢ ﺳﺎﺧﺘﻨﺪ‪.‬‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺣﻘﺎﺋﻖ ﺍﺷﻴﺎء ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺁﺛﺎﺭ ﮔﻮﻧﺎﮔﻮﻥ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺯ ﺟﻤﻠﻪ ﮐﺘﺎﺏ‬
‫ﺍ ّﻣﺎ ﻫﻤﻴﻦ ﺍﺻﻞ ﻟﻄﻴﻒ ﺭﻭﺣﺎﻧﻰ ﻳﻌﻨﻰ ّ‬

‫ﺗﻤﺪﻥ ﻭ‬
‫ﺗﺠﺪﺩ ﮔﺸﺖ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﭼﻮﻥ ﺣﻘﻴﻘﺖ ﻫﻤﮥ‬
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‫ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺷﺎﻟﻮﺩﻩﺍﻯ ﻣﺴﺘﺤﮑﻢ ﺑﺮﺍﻯ ﺍﺭﺍﺋﮥ ﻣﻔﻬﻮﻡ ﺟﺪﻳﺪﻯ ﺍﺯ ّ‬

‫ﻣﻘﺪﺱ ﻭ ﻋﺰﻳﺰ ﻭ ﻣﺘﻌﺎﻟﻰ ﮔﺸﺘﻪ ﻭ ﺍﺧﻼﻕ ﻭ‬
‫ﺍﺩﻳﺎﻥ ﭼﻴﺰﻯ ﺟﺰ ﺗﺠﻠّﻰ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻧﻴﺴﺖ ﺩﺭ ﺁﻧﺼﻮﺭﺕ ﻫﻤﮥ ﺍﻧﺴﺎﻧﻬﺎ ّ‬
‫ﻣﻮﺟﻪ ﻭ ﻣﺸﺮﻭﻉ ﮔﺮﺩﻳﺪ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﺩ ﺍﺯ ﺁﺩﻣﻴﺎﻥ‬
‫ﺗﻘﺪﺱ ﺍﻧﺴﺎﻧﻬﺎ ﻭ ﺷﺮﺍﻓﺖ ﻓﺮﺩ ﻓﺮﺩ ﺁﺩﻣﻴﺎﻥ‬
‫ﻓﺮﻫﻨﮕﻰ ﻣﺒﺘﻨﻰ ﺑﺮ ّ‬
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‫ﻣﻰﺧﻮﺍﻫﻨﺪ ﮐﻪ ﺩﺭ ﻫﻤﮥ ﺍﻓﻌﺎﻝ ﺧﻮﻳﺶ ﻣﻈﻬﺮﻯ ﺍﺯ ﺻﻔﺎﺕ ﺧﺪﺍ ﮔﺸﺘﻪ‪ ،‬ﻫﻤﻪ ﮐﺎﺭ ﺭﺍ ﺩﺭ ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ ﻭ ﻟﻄﺎﻓﺖ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ‪،‬‬

‫ﻫﺮﮐﺎﺭﻯﺭﺍ ﺑﻤﻨﻈﻮﺭ ﺭﺿﺎﻯ ﺧﺪﺍ ﻭ ﺑﺪﻭﻥ ﺍﻏﺮﺍﺽ ﺷﺨﺼﻰ ﻣﻌﻤﻮﻝ ﺩﺍﺷﺘﻪ ﻭ ﻫﻤﺎﻧﻨﺪ ﺧﺪﺍﻭﻧﺪ ﮐﻪ ﻋﻨﺎﻳﺖ ﻭ ﻣﻮﻫﺒﺘﺶ ﺷﺎﻣﻞ‬

‫‪ ١‬ﻫﻮ ﺍﻻﻭﻝ ﻭﺍﻻﺧﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪ .‬ﺳﻮﺭﻩﺍﻟﺤﺪﻳﺪ‪ ،‬ﺁﻳﻪ ‪ .٣‬ﻳﻌﻨﻰ ﺧﺪﺍﻭﻧﺪ ﺍ ّﻭﻝ ﺍﺳﺖ ﻭ ﺁﺧﺮ ﻭ ﻇﺎﻫﺮ ﺍﺳﺖ ﻭ ﺑﺎﻃﻦ‪.‬‬

‫‪۴‬‬

‫ﻫﻤﮕﺎﻥ ﺍﺳﺖ ﺑﻪ ﻫﻤﮥ ﺍﻧﺴﺎﻧﻬﺎ ﺻﺮﻓﻨﻈﺮ ﺍﺯ ﺩﻳﺎﻧﺖ ﻭ ﺍﻋﺘﻘﺎﺩﺷﺎﻥ ﻣﻬﺮ ﻭﺭﺯﻳﺪﻩ ﻭ ﻣﺤﺒّﺖ ﻭ ﻋﻨﺎﻳﺖ ﮐﻨﻨﺪ‪.‬‬

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‫ﺑﺨﻼﻑ ﻋﻠﻤﺎﻯ‬

‫ﺳﻨﺖﭘﺮﺳﺖ ﺁﻥ ﺯﻣﺎﻥ ﮐﻪ ﺑﻰﺧﺒﺮ ﺍﺯ ﺩﻧﻴﺎ ﻭ ﺣﻮﺍﺩﺙ ﺁﻥ ﺑﻪ ﺗﮑﻔﻴﺮ ﻭ ﻃﺮﺩ ﺍﺭﻭﭘﺎﺋﻴﺎﻥ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺍﺯ ﻧﺠﺎﺳﺖ ﻭ ﮐﻔﺮ ﻣﺴﻴﺤﻴﺎﻥ ﺳﺨﻦ‬

‫ﺗﺠﺪﺩ ﻋﻠﻤﻰ ﻭ‬
‫ﻣﻰﮔﻔﺘﻨﺪ ﺣﻀﺮﺕ ﺑﺎﺏ ﻋﻠﻢ ﻭ ﺻﻨﻌﺖ ﺍﺭﻭﭘﺎﺋﻴﺎﻥﺭﺍ ﻣﻮﺭﺩ ﺗﻤﺠﻴﺪ ﻭ ﺳﺘﺎﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺍﺯ ﻟﺰﻭﻡ ﺗﮑﺎﻣﻞ ﻭ‬
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‫ﺻﻨﻌﺘﻰ ﺳﺨﻦ ﮔﻔﺘﻨﺪ‪ ٣.‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺑﺨﻼﻑ ﻓﺮﻫﻨﮓ ﺩﻳﻦﺳﺘﻴﺰ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺍﺭﻭﭘﺎﺋﻰ ﺍﺯ ﺿﺮﻭﺭﺕ ﺍﺗﺤﺎﺩ ﻭ ﻫﻤﺎﻫﻨﮕﻰ ﺩﻳﻦ ﻭ‬

‫ﺗﻘﺪﺱ ﻭ ﺣﻘﻮﻕ ﺁﺩﻣﻴﺎﻥ ﻣﺘﺬ ّﮐﺮ‬
‫ﻋﻠﻢ ﻧﻴﺰ ﺳﺨﻦ ﻓﺮﻣﻮﺩﻩ ﻭ ﺿﺮﻭﺭﺕ ﻋﺮﻓﺎﻥ ﻭ ﺍﻳﻤﺎﻥ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺒﻨﺎﺋﻰ ﻋﻴﻨﻰ ﺑﺮﺍﻯ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ّ‬
‫ﺷﺪﻧﺪ‪.‬‬

‫ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺳﺘﺒﺪﺍﺩ ﺳﻴﺎﺳﻰ ﺳﺮﺍﻥ ﻗﺎﺟﺎﺭ ﻭ ﻧﻴﺰ ﺍﺳﺘﺒﺪﺍﺩ ﺩﻳﻨﻰ ﺳﺮﺍﻥ ﻣﺬﻫﺒﻰ ﺍﻳﺮﺍﻥﺭﺍ ﻣﻮﺭﺩ ﺳﺌﻮﺍﻝ‬

‫ﻗﺮﺍﺭﺩﺍﺩ ﻭ ﻣﺸﺮﻭﻋﻴﺖ ﻗﺪﺭﺕ ﺍﻳﺸﺎﻥﺭﺍ ﮐﻪ ﺑﺮ ﻣﺒﻨﺎﻯ ﺳﻨﺖﭘﺮﺳﺘﻰ ﺍﺳﺘﻮﺍﺭ ﺑﻮﺩ ﺑﺎ ﻃﺮﺩ ﻭ ﻧﻔﻰ ﺳﻨﺖﻫﺎﻯ ﭘﻮﺳﻴﺪﻩ ﺑﺎﻣﺮ ﺍﻟﻬﻰ ﻣﻮﺭﺩ‬

‫ﮑﺎﻡ ﻣﺤﻠّﻰ ﻭ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻣﻤﻠﮑﺘﻰ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﭘﻴﺮﻭﺍﻧﺶ ﺭﺍ ﺗﮑﻔﻴﺮ ﮐﺮﺩﻧﺪ ﻭ ﺑﺎ‬
‫ﺧﻄﺮ ﺍﻧﺪﺍﺧﺖ‪ ،‬ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻋﻠﻤﺎﻯ ﺩﻳﻨﻰ ﻭ ﺣ ّ‬

‫ﻫﺰﺍﺭﺍﻥ ﺗﻬﻤﺖ ﻭ ﺩﺭﻭﻍ ﻭ ﺍﻓﺘﺮﺍء ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺗﺤﻘﻴﻖ ﺩﺭ ﻣﻮﺭﺩ ﺁﺋﻴﻦ ﺟﺪﻳﺪ ﺗﺮﺳﺎﻧﺪﻧﺪ ﮐﻪ ﺍﻳﻦ ﺷﻴﻮﮤ ﻋﻘﻴﻢ ﻭ ﻇﺎﻟﻤﺎﻧﻪ ﻫﻢﺍﮐﻨﻮﻥ ﻧﻴﺰ‬

‫ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ‪ .‬ﻭﻟﻰ ﻫﺮﭼﻨﺪ ﮐﻪ ﺑﻴﺪﺍﺩ ﻭ ﺳﺘﻤﮕﺮﻯ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﺎﻥ ﻭ ﺗﮑﻔﻴﺮﻫﺎﻯ ﺑﻌﻀﻰ ﺍﺯ ﻋﻠﻤﺎء ﺑﻴﺸﺘﺮ ﺷﺪ ﺑﺮﻋﮑﺲ ﺗﻌﺪﺍﺩ ﻣﺆﻣﻨﺎﻥ ﺑﻪ‬

‫ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺍﻃﺮﺍﻑ ﻭ ﺍﮐﻨﺎﻑ ﺍﻳﺮﺍﻥ ﻭ ﺣﺘﻰ ﺩﺭ ﭘﺎﻳﺘﺨﺖ ﺍﻓﺰﻭﺩﻩ ﺷﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﻭﻟﻴﻦ ﻣﺆﻣﻨﺎﻥ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺴﻴﺎﺭﻯ ﺍﺯ‬

‫ﺧﺎﺻﻰ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺍﺯ ﺁﻥ‬
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‫ﻋﻠﻤﺎﻯ ﻣﮑﺘﺐ ﺷﻴﺨﻴّﻪ ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﺯ ﻧﻈﺮ ﻓﻠﺴﻔﻰ ﻭ ﻋﺮﻓﺎﻧﻰ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺁﻥ ﺯﻣﺎﻥ ﺗﺸ ّ‬
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‫ﺟﻤﻠﻪ ﻣﻼ ﺣﺴﻴﻦ ﺑﺸﺮﻭﻳﻪﺍﻯ‪ ،‬ﻣﻼ ﻣﺤﻤﺪﻋﻠﻰ ﺑﺎﺭﻓﺮﻭﺷﻰ ﻭ ﻧﻴﺰ ﺑﺎﻧﻮﻯ ﺣﻤﺎﺳﻰ ﻭ ﻧﺎﺑﻐﮥ ﻗﻬﺮﻣﺎﻥ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﻃﺎﻫﺮﻩ ﻗ ّﺮﺓﺍﻟﻌﻴﻦ ﺭﺍ‬

‫ﻣﻰﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ ﮐﻪ ﺍﺯ ‪ ١٨‬ﻧﻔﺮ ﺍﻭﻟﻴﻦ ﻣﺆﻣﻨﺎﻥ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﻣﻮﺳﻮﻡ ﺑﻪ ﺣﺮﻭﻑ ﺣﻰ‪ ،‬ﺑﻪﺣﺴﺎﺏ ﻣﻰﺁﻳﻨﺪ‪.‬‬
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‫ﮑﻪ ﻭ ﺍﺻﻔﻬﺎﻥ ﺍﻗﺎﻣﺖ‬
‫ﺩﺭ ﺳﻪ ﺳﺎﻝ ﺍﻭﻝ ﭘﺲ ﺍﺯ ﺍﻇﻬﺎﺭ ﺍﻣﺮﺷﺎﻥ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺷﻬﺮﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺯ ﺟﻤﻠﻪ ﺷﻴﺮﺍﺯ ﻭ ﻣ ّ‬

‫ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺍﮐﺜﺮ ﺍﻳﻦ ﺍﻭﻗﺎﺕ ﺩﺭ ﺣﺒﺲ ﺧﺎﻧﻪ ﺑﺴﺮ ﻣﻴﺒﺮﺩﻧﺪ‪ .‬ﺍ ّﻣﺎ ﺳﻪﺳﺎﻝ ﺁﺧﺮ ﺯﻧﺪﮔﺎﻧﻰ ﻋﻨﺼﺮﻯ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺯﻧﺪﺍﻧﻬﺎﻯ ﻣﺎﮐﻮ‬

‫ﻭ ﭼﻬﺮﻳﻖ ﮔﺬﺷﺖ ﭼﺮﺍ ﮐﻪ ﻋﻠﻤﺎء ﻭ ﺻﺪﺭ ﺍﻋﻈﻢ ﺍﻳﺮﺍﻥ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻳﻌﻨﻰ ﻣﻴﺮﺯﺍ ﺁﻏﺎﺳﻰ ﺭﺍ ﺍﻣﻴﺪ ﺑﺮﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺷﺎﻳﺪ ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ‬

‫ﺍﺭﺗﺒﺎﻁ ﻣﺮﺩﻡ ﺑﺎ ﺁﻥ ﺣﻀﺮﺕ ﻗﻄﻊ ﺷﻮﺩ ﻭ ﺍﻣﺮﺵ ﻓﺮﺍﻣﻮﺵ ﮔﺮﺩﺩ‪ .‬ﺍ ّﻣﺎ ﺗﻌﺪﺍﺩ ﭘﻴﺮﻭﺍﻥ ﺣﻀﺮﺗﺶ ﺭﻭﺯ ﺑﺮﻭﺯ ﺑﻴﺸﺘﺮ ﺷﺪ‪ .‬ﺩﺭ ﻗﺴﻤﺘﻬﺎﻯ‬
‫‪ ٢‬ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻛﻦ ﻪﻠﻟ ﻭ ﻟﺨﻠﻘﻪ ﺑﻤﺜﻞ ﻣﺎ ﻛﺎﻥ ﺍﻪﻠﻟ ﻟﻨﻔﺴﻪ ﻭ ﻟﺨﻠﻘﻪ ﻓﻜﻤﺎ ﺍ ّﻥ ﺍﻪﻠﻟ ﺧﻠﻘﻚ ﻻ ﻣﻦ ﺷﺊ ﻓﺎﻧﺖ ﻓﺎﻋﺒﺪﻩ ﺧﺎﻟﺼﴼ ﻣﺨﻠﺼﺎ‬

‫ﺍﻟﻜﻞ ﺍﻧﺖ ﺗﻌﻔﻮ ﻋﻨﻬﻢ ﻭ ﺗﺤﺴﻦ ﺍﻟﻴﻬﻢ ﻛﻤﺎ ﺍ ّﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺎﻪﻠﻟ ﺍﻧّﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﻟﻮﺟﻬﻪ ﺑﺪﻭﻥ ﻃﻠﺐ ﺍﻟﺜّﻮﺍﺏ ﻭ ﺍﻟﺨﻮﻑ ﻣﻦ ﺍﻟﻌﻘﺎﺏ‪ ...‬ﻭ ﺍﻥ ﻇﻠﻤﻮﻙ‬
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‫ﻳﺮﺯﻗﻬﻢ‪ .‬ﻳﻌﻨﻰ ﺑﺎﺵ ﺍﺯ ﺑﺮﺍﻯ ﺧﺪﺍ ﻭ ﺍﺯ ﺑﺮﺍﻯ ﺧﻠﻖ ﺧﺪﺍ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺯﺑﺮﺍﻯ ﺧﻮﺩ ﻭ ﺧﻠﻘﺶ ﺍﺳﺖ‪ .‬ﭘﺲ ﻫﻤﺎﻧﻄﻮﺭ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺗﺮﺍ ﺍﺯ ﻫﻴﭻ‬
‫ﭼﻴﺰ ﺁﻓﺮﻳﺪ ﺗﻮ ﻫﻢ ﺍﻭ ﺭﺍ ﺑﺎ ﺧﻠﻮﺹ ﻭ ﺑﺨﺎﻃﺮ ﺍﻭ ﻭ ﺑﺪﻭﻥ ﻃﻠﺐ ﭘﺎﺩﺍﺵ ﻭ ﺗﺮﺱ ﺍﺯ ﻣﺠﺎﺯﺍﺕ ﻋﺒﺎﺩﺕ ﮐﻦ‪ ...‬ﻭ ﺍﮔﺮ ﻫﻤﮕﺎﻥ ﺑﺮ ﺗﻮ ﻇﻠﻢ ﮐﺮﺩﻧﺪ ﺗﻮﺁﻧﻬﺎ ﺭﺍ‬

‫ﺑﺒﺨﺶ ﻭ ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﻴﮑﻰ ﮐﻦ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺧﺪﺍ ﺑﻪ ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﺮ ﺍﻭ ﮐﻔﺮ ﻣﻰ ﻭﺭﺯﻧﺪ ﺭﺯﻕ ﻋﻨﺎﻳﺖ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪.‬‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﻓﻰ ﺍﻟﺴﻠﻮﮎ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﻣﺤﻔﻈﻪ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﻃﻬﺮﺍﻥ‪ ،‬ﺷﻤﺎﺭﻩ ‪ ،۹۸‬ﺹ ‪١١٦-١١٥‬‬

‫‪ ٣‬ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻓﺎﻧﻰ ﻛﻠﻤﺎ ﺍﻧﻈﺮ ﻓﻰ ﺍﺻﻨﺎﻑ ﺧﻠﻘﻚ ﻓﻮﻕ ﺍﻻﺭﺽ ﻣﺎ ﺷﻬﺪﺕ ﺧﻠﻖ ﻇﻬﻮﺭ ﻣﺜﻞ ﺧﻠﻖ ﺍﻻﻧﺠﻴﻞ ﻓﻰ ﺻﻨﻊ ﺻﻨﺎﻳﻌﻬﻢ‬

‫ﻭﺑﺪﻳﻊ ﺑﺪﺍﻳﻌﻬﻢ ﻭﻗﺪ ﺣﺰﻥ ﻳﺎﺍﻟﻬﻰ ﻓﺆﺍﺩﻯ ﻓﻴﻬﻢ ﺑﺎﻥ ﻣﺜﻞ ﻫﻮءﻻء ﻻ ﻳﻨﺒﻐﻰ ﻣﻦ ﺟﻮﺩﻙ ﺑﺎﻥ ﺗﺮﺿﻰ ﻣﻦ ﺍﻥ ﻳﺤﺘﺠﺐ ﺑﻠﻘﺎﺋﻚ‪ .‬ﻳﻌﻨﻰ ﺍﻯ ﺧﺪﺍ ﻫﺮﮔﺎﻩ‬
‫ﮐﻪ ﻣﻦ ﺑﻪ ﺍﻗﻮﺍﻡ ﻣﺨﻠﻮﻗﺖ ﺑﺮ ﺭﻭﻯ ﺯﻣﻴﻦ ﻣﻰ ﻧﮕﺮﻡ ﻫﻴﭻ ﻣﻠﺘﻰ ﺭﺍ ﻫﻤﺎﻧﻨﺪ ﺍﺭﻭﭘﺎﺋﻴﺎﻥ ﺩﺭ ﮐﻤﺎﻝ ﺻﻨﻌﺖ ﻭ ﺧﻼﻗﻴﺖ ﻧﻤﻰ ﻳﺎﺑﻢ‪ .‬ﺍﻯ ﺧﺪﺍ ﺩﻟﻢ ﺑﺮﺍﻳﺸﺎﻥ‬
‫ﺩﺭ ﺍﻧﺪﻭﻩ ﺍﺳﺖ ﭼﺮﺍ ﮐﻪ ﺍﺯ ﺟﻮﺩ ﺗﻮ ﺑﻌﻴﺪ ﺍﺳﺖ ﮐﻪ ﭼﻨﻴﻦ ﺍﻓﺮﺍﺩﻯ ﺍﺯ ﻟﻘﺎﺋﺖ ﺍﺣﺘﺠﺎﺏ ﻳﺎﺑﻨﺪ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﮐﺘﺎﺏ ﺍﻻﺳﻤﺎء‪ ،‬ﻣﺠﻤﻮﻋﻪ ﻣﺤﻔﻈﻪ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﻃﻬﺮﺍﻥ‪ ،‬ﺷﻤﺎﺭﻩ ‪ ،٢٩‬ﺹ ‪٦٢٧‬‬

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‫ﮑﺎﻡ ﻣﺤﻠّﻰ ﺩﺳﺖ ﺑﺪﺳﺖ ﻫﻢﺩﺍﺩﻩ ﻭ ﺟﺎﻣﻌﮥ ﻧﻮﻇﻬﻮﺭ ﻭﻟﻰ ﺳﺮﻳﻌﴼ‬
‫ﮔﻮﻧﺎﮔﻮﻥ ﺍﻳﺮﺍﻥ ﺍﺯ ﺟﻤﻠﻪ ﻣﺎﺯﻧﺪﺭﺍﻥ ﻭ ﻧﻴﺮﻳﺰ ﻭ ﺯﻧﺠﺎﻥ ﻋﻠﻤﺎء ﻭ ﺣ ّ‬

‫ﺩﺭ ﺣﺎﻝ ﺭﺷﺪ ﺑﺎﺑﻰﺭﺍ ﻣﻮﺭﺩ ﺁﺯﺍﺭ ﻭ ﺍﺫّﻳﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻭ ﮐﻤﺮ ﺑﺮ ﮐﺸﺘﺎﺭ ﺍﻳﺸﺎﻥ ﺑﺴﺘﻨﺪ‪ .‬ﺑﺎﺑﻴﺎﻥ ﺩﺭ ﺍﻳﻦ ﻣﻨﺎﻃﻖ ﻣﺠﺒﻮﺭ ﺑﻪ ﺩﻓﺎﻉ ﺍﺯ‬

‫ﺧﻮﺩ ﮔﺸﺘﻪ ﻭ ﺁﻧﭽﻨﺎﻥ ﺷﺠﺎﻋﺖ ﻭ ﺷﻬﺎﻣﺘﻰ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺪ ﮐﻪ ﺩﻭﻟﺖ ﻭ ﻣﻠّﺖ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪﺣﻴﺮﺕ ﺍﻧﺪﺍﺧﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ‬

‫ﺑﻮﺩ ﮐﻪ ﺻﺪﺭ ﺍﻋﻈﻢ ﺟﺪﻳﺪ ﻳﻌﻨﻰ ﻣﻴﺮﺯﺍﺗﻘﻰ ﺧﺎﻥ ﺍﻣﻴﺮ ﮐﺒﻴﺮ ﺑﻪ ﺗﺄﻳﻴﺪ ﻭ ﻓﺘﻮﺍﻯ ﻋﻠﻤﺎء ﺗﺒﺮﻳﺰ ﻓﺮﻣﺎﻥ ﻗﺘﻞ ﺁﻥ ﺣﻀﺮﺕﺭﺍ ﺻﺎﺩﺭ ﮐﺮﺩ ﻭ‬

‫ﺍﻳﻦ ﻓﺎﺟﻌﻪ ﺩﺭ ‪ ١٧‬ﺗﻴﺮ ‪ ١٨٥٠) ١٢٢٩‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﺷﻬﺮ ﺗﺒﺮﻳﺰ ﺻﻮﺭﺕ ﮔﺮﻓﺖ‪.‬‬

‫ﺩﺭ ﻃﻮﻝ ‪ ٦‬ﺳﺎﻝ ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﮐﺘﺎﺑﻬﺎﻯ ﻣﺘﻌﺪﺩ ﻭ ﺍﻟﻮﺍﺡ ﮔﻮﻧﺎﮔﻮﻧﻰ ﺍﺯ ﻗﻠﻢ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺍﻟﻮﺍﺡ‬

‫ﻋﻼﻭﻩ ﺑﺮ ﺗﺸﺮﻳﺢ ﺣﻘﺎﺋﻖ ﻧﻬﻔﺘﮥ ﮐﺘﺐ‬
‫ﻣﻘﺪﺳﻪ ﺍﺯ ﻇﻬﻮﺭ ﻗﺮﻳﺐﺍﻟﻮﻗﻮﻉ ﻣﻮﻋﻮﺩﻯ ﻋﻈﻴﻢﺗﺮ ﺑﻪﻋﻨﻮﺍﻥ "ﻣﻦ ﻳﻈﻬﺮﻩ ﺍﻪﻠﻟ" ﮐﻪ ﻣﻮﻋﻮﺩ‬
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‫ﺟﻤﻴﻊ ﺍﺩﻳﺎﻥ ﻋﺎﻟﻢ ﺍﺳﺖ ﻣﮑ ّﺮﺭﴽ ﻭ ﻣﺆ ّﮐﺪﴽ ﺳﺨﻦ ﻓﺮﻣﻮﺩﻧﺪ‪.‬‬

‫ﺩﻭ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﻭ ﺳﻪ ﻧﻔﺮ ﺍﺯ ﺑﺎﺑﻴﺎﻥ‪ ،‬ﺳﺮﺧﻮﺩ ﻭ ﺑﺪﻭﻥ ﺩﺍﺷﺘﻦ ﻫﻴﭽﮕﻮﻧﻪ ﻣﺴﺌﻮﻟﻴّﺘﻰ ﺩﺭ ﺟﺎﻣﻌﮥ‬

‫ﺑﺎﺑﻰ ﻭ ﺑﺪﻭﻥ ﻣﺸﻮﺭﺕ ﺑﺎ ﺑﺎﺑﻴﺎﻥ ﺩﻳﮕﺮ‪ ،‬ﺍﺯ ﺳﺘﻢ ﭘﺎﺩﺷﺎﻩ ﻭ ﻋﻠﻤﺎء ﺑﺴﺘﻮﻩ ﺁﻣﺪﻩ ﻭ ﺑﺨﺎﻃﺮ ﺍﻧﺪﻭﻫﺸﺎﻥ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﻗﺼﺪ ﮐﺸﺘﻦ ﻧﺎﺻﺮﺍﻟﺪﻳﻦﺷﺎﻩ ﺭﺍ ﮐﺮﺩﻧﺪ ﭼﺮﺍ ﮐﻪ ﺍﻭ ﺭﺍ ﻣﺴﺌﻮﻝ ﺍﻳﻦ ﻓﺎﺟﻌﻪ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ‪ .‬ﻋﻤﻞ ﺍﻳﻦ ﺍﺷﺨﺎﺹ ﺑﻰﻓﮑﺮ ﻭ ﻧﺎﺩﺍﻥ ﮐﻪ‬

‫ﺩﺭ ﺣﻤﻠﮥ ﺧﻮﺩ ﺍﺯ ﺗﻔﻨﮓ ﺳﺎﭼﻤﻪﺍﻯ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻧﺪ ﺑﺎﻋﺚ ﺷﺪ ﮐﻪ ﻣﻮﺝ ﻋﻈﻴﻤﻰ ﺍﺯ ﺁﺯﺍﺭ ﻭ ﺷﮑﻨﺠﻪ ﻭ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻋﻠﻴﻪ ﺑﺎﺑﻴﺎﻥ‬

‫ﻋﺪﮤ ﺯﻳﺎﺩﻯ ﺍﺯ ﺳﺮﺍﻥ ﺑﺎﺑﻰ ﺍﺯ ﺟﻤﻠﻪ ﻣﻴﺮﺯﺍ ﺣﺴﻴﻦﻋﻠﻰ ﻧﻮﺭﻯ ﻣﻠّﻘﺐ ﺑﻪ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﮐﻪ ﺍﺯ‬
‫ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺍﻳﺮﺍﻥ ﺑﺮﺧﻴﺰﺩ‪ .‬ﺩﺭ ﻃﻬﺮﺍﻥ ّ‬
‫ﻣﺆﻣﻨﺎﻥ ﺍﻭﻟﻴّﮥ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻮﺩ ﺩﺭ ﺯﻧﺪﺍﻥ ﺳﻴﺎﻩﭼﺎﻝ ﻣﺤﺒﻮﺱ ﮐﺮﺩﻧﺪ‪ .‬ﺩﺭ ﻫﻤﻴﻦ ﺯﻧﺪﺍﻥ ﺳﻴﺎﻩﭼﺎﻝ ﺩﺭ ﺳﺎﻝ ‪ ١٢٣١‬ﺷﻤﺴﻰ‬

‫)‪ (١٨٥٢‬ﺑﻮﺩ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻪﻭﺣﻰ ﺍﻟﻬﻰ ﺣﺎﻣﻞ ﺭﺳﺎﻟﺖ ﮔﺸﺘﻨﺪ ﻭ ﻭﻋﺪﮤ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ ﺍﺯ ﺟﻤﻠﻪ ﺁﺋﻴﻦ ﺑﺎﺑﻰ‬

‫ﺑﻪﺣﻘﻴﻘﺖ ﭘﻴﻮﺳﺖ‪ .‬ﺑﺎ ﺍﺛﺒﺎﺕ ﺑﻴﮕﻨﺎﻫﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﻭﻟﺖ ﺍﻳﺮﺍﻥ ﺑﺎ ﺗﺒﻌﻴﺪ ﺍﻳﺸﺎﻥ ﺑﻪﺑﻐﺪﺍﺩ ﮐﻪ ﺟﺰﺋﻰ ﺍﺯ ﻣﻤﻠﮑﺖ ﻋﺜﻤﺎﻧﻰ‬

‫ﺑﻮﺩ ﻣﻮﺍﻓﻘﺖ ﻧﻤﻮﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺯﻣﺎﻥ ﺑﻪﺑﻌﺪ ﺑﻤ ّﺪﺕ ‪ ٤٠‬ﺳﺎﻝ ﺯﻧﺪﮔﺎﻧﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺩﺍﺧﻞ ﻣﻤﻠﮑﺖ ﻋﺜﻤﺎﻧﻰ ﺩﺭ ﺗﺒﻌﻴﺪ ﻭ‬

‫ﺯﻧﺪﺍﻥ ﺳﭙﺮﻯ ﮔﺮﺩﻳﺪ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﻣﺪﺕ ‪ ١١‬ﺳﺎﻝ ﺩﺭ ﺑﻐﺪﺍﺩ‪ ٤ ،‬ﻣﺎﻩ ﺩﺭ ﺍﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﭘﻨﺞ ﺳﺎﻝ ﺩﺭ ﺍﺩﺭﻧﻪ ﻭ ‪ ٢٤‬ﺳﺎﻝ ﺩﺭ ﺯﻧﺪﺍﻥ ﺷﻬﺮ‬

‫ﮑﺎ ﺩﺭ ﺗﺒﻌﻴﺪ ﺻﻮﺭﺕ ﮔﺮﻓﺖ ﻭ‬
‫ﻋ ّ‬
‫ﮑﺎ ﺍﻗﺎﻣﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻭﻓﺎﺕ ﺍﻳﺸﺎﻥ ﺩﺭ ﺑﻬﺎﺭ ﺳﺎﻝ ‪ ١٢٧١‬ﺷﻤﺴﻰ )‪ ( ١٨٩٢‬ﺩ ﺭ ﺧﺎﺭﺝ ﺷﻬﺮ ﻋ ّ‬
‫ﻣﻘﺪﺳﺘﺮﻳﻦ ﻣﻘﺎﻣﺎﺕ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪.‬‬
‫ﻣﺰﺍﺭ ﺍﻳﺸﺎﻥ‪ّ ،‬‬

‫ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﺍﻥ ‪ ٤٠‬ﺳﺎﻟﻪ ﮐﺘﺎﺑﻬﺎ ﻭ ﺍﻟﻮﺍﺡ ﺑﺴﻴﺎﺭ ﺯﻳﺎﺩﻯ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ ﮐﻪ ﺷﺎﻟﻮﺩﮤ ﻣﺪﻧﻴّﺘﻰ ﺑﺪﻳﻊ ﻭ‬

‫ﺟﻬﺎﻥﺷﻤﻮﻝ ﺭﺍ ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﻨﻴﺎﻥ ﮔﺰﺍﺭﺩ‪ .‬ﺩﺭ ﺁﺛﺎﺭ ﺍﻭﻟﻴﻪ ﺍﻳﺸﺎﻥ ﮐﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺑﻐﺪﺍﺩ ﻧﺎﺯﻝ ﺷﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺗﻌﺒﻴﺮ‬

‫ﺍﻧﻘﻼﺑﻰ ﻭ ﻧﻮﻳﻨﻰ ﺍﺯ ﻣﻔﺎﻫﻴﻢ ﻣﻮﻋﻮﺩ ﻭ ﻣﻴﻌﺎﺩ ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ ﺧﻮﺩﺷﺎﻥ ﻣﺤ ّﻘﻖ ﮔﺮﺩﻳﺪ ﺑﻪ ﺍﺭﻣﻐﺎﻥ ﺁﻭﺭﺩﻧﺪ‪ .‬ﺑﺮ ﺧﻼﻑ ﺍﻧﺘﻈﺎﺭ ﺳﻨﺘﻰ ﺍﺯ‬
‫ﻣﻮﻋﻮﺩ ﮐﻪ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ ﺭﺍ ﺑﺎ ﺧﻮﻧﺮﻳﺰﻯ ﻭ ﺧﻮﻧﺨﻮﺍﺭﻯ ﻭ ﻗﺘﻞ ﻭ ﮐﺸﺘﺎﺭ ﻓﺮﺍﻭﺍﻥ ﺗﺼﻮﻳﺮ ﻣﻰﻧﻤﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﺍﺑﺘﺪﺍ ﺩﺭ‬

‫ﺁﺛﺎﺭﺷﺎﻥ ﻇﻬﻮﺭ ﺧﻮﺩﺭﺍ ﺑﺎ ﻧﻔﻰ ﻫﺮﮔﻮﻧﻪ ﺧﺸﻮﻧﺖ ﻭ ﻗﻬﺮ‪ ،‬ﻧﺴﺦ ﺣﮑﻢ ﺟﻬﺎﺩ ﻭ ﻗﺘﺎﻝ‪ ،‬ﺗﺄﮐﻴﺪ ﻣﺆ ّﮐﺪ ﺑﺮ ﺁﺯﺍﺩﻯ ﻋﻘﻴﺪﻩ ﻭ ﻭﺟﺪﺍﻥ‪ ،‬ﻭ‬
‫ﺍﺗﺤﺎﺩ‬
‫ﺿﺮﻭﺭﺕ ﺍﻟﻔﺖ ﻭ ﺍﺗّﺤﺎﺩ ﺑﺎ ﻫﻤﮥ ﺍﻗﻮﺍﻡ ﻭ ﺍﺩﻳﺎﻥ ﺗﻌﺮﻳﻒ ﻧﻤﻮﺩ ﻭ ﻧﺠﺎﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺗﺤ ّﻘﻖ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﻭﺣﺪﺕ ﻭ ّ‬

‫ﺍﺩﻳﺎﻥ ﻭ ﻭﺩﺍﺩ ﻭ ﺻﻠﺢ ﺩﺭ ﻣﻴﺎﻥ ﻫﻤﮥ ﻓﺮﻫﻨﮕﻬﺎ‪ ،‬ﻗﻮﻣﻬﺎ ﻭ ﮐﺸﻮﺭﻫﺎ ﺗﺼﻮﻳﺮ ﻓﺮﻣﻮﺩ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ‬

‫ﺗﻮﺟﻪ ﮐﻨﻨﺪ ﻭ ﺑﺎ ﺣﮑﻤﺖ ﻭ ﺍﺧﻼﻕ ﻭ‬
‫ﺩﻋﻮﺕ ﻧﻤﻮﺩ ﮐﻪ ﺑﺠﺎﻯ ﮐﺎﺭﺑﺮﺩ ﻗﻬﺮ ﻭ ﺗﺴﺨﻴﺮ ﻣﻤﺎﻟﮏ ﺧﺎﮐﻰ ﺑﻪ ﻣﺪﺍﺋﻦ ﺩﻟﻬﺎﻯ ﻣﺮﺩﻣﺎﻥ ّ‬

‫ﻣﺘﻮﺟﻪ ﻭ ﻣﻌﻄﻮﻑ ﺑﻪ ﻗﻠﻮﺏ ﺍﺳﺖ ﻭ‬
‫ﺑﺮﺩﺑﺎﺭﻯ ﺑﻪ ﻓﺘﺢ ﻗﻠﻮﺏ ﭘﺮﺩﺍﺯﻧﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﺍﺑﺘﺪﺍ ﺗﺄﮐﻴﺪ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻇﻬﻮﺭ ﺍﻳﺸﺎﻥ‬
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‫‪۶‬‬

‫ﺣﮑﻮﻣﺖ ﺍﺭﺽﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﻭ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺁﻧﻬﺎ ﻣﺤ ّﻮﻝ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﮑﺎ ﻳﻌﻨﻰ ﺩﺭ ﺳﺎﻟﻬﺎﻯ‪١٢٤٦‬ﻭ‬
‫ﺩﺭ ﺍﻭﺍﺧﺮ ﺩﻭﺭﺍﻥ ﺍﻗﺎﻣﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺍﺩﺭﻧﻪ ﻭ ﺍﻭﺍﺋﻞ ﺍﻗﺎﻣﺖ ﺍﻳﺸﺎﻥ ﺩﺭ ﺯﻧﺪﺍﻥ ﻋ ّ‬

‫‪ ١٢٤٧‬ﺷﻤﺴﻰ ﻳﺎ ‪ ١٨٦٧‬ﻭ ‪ ١٨٦٨‬ﻣﻴﻼﺩﻯ ﺑﻮﺩ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎ ﻧﺰﻭﻝ ﺳﻮﺭﮤ ﻫﻴﮑﻞ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻋﺎﻟﻢ ﺍﺯ ﺟﻤﻠﻪ ﭘﺎﭖ‪،‬‬

‫ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ‪ ،‬ﻣﻠﮑﮥ ﺍﻧﮕﻠﻴﺲ‪ ،‬ﺻﺪﺭ ﺍﻋﻈﻢ ﻋﺜﻤﺎﻧﻰ ﻭ ﺳﻠﻄﺎﻥ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺧﻠﻴﻔﮥ ﻋﺜﻤﺎﻧﻰ ﺭﺍ ﻣﺨﺎﻃﺐ‬
‫ﺍﻣﭙﺮﺍﻃﻮﺭ ﺭﻭﺳﻴﻪ‪،‬‬
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‫ﻓﺮﻣﻮﺩﻩ ﻭ ﻫﻤﮥ ﺍﻳﺸﺎﻥﺭﺍ ﺑﻪ ﻧﻔﻰ ﻓﺮﻫﻨﮓ ﺧﺸﻮﻧﺖ‪ ،‬ﻣﺤﻮ ﺑﻴﺪﺍﺩﮔﺮﻯ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﻳﺠﺎﺩ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺩﻋﻮﺕ‬

‫ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺩﻭﺭﺍﻥ ‪ ٢٤‬ﺳﺎﻟﮥ ﺍﻗﺎﻣﺖ ﺍﻳﺸﺎﻥ ﺩﺭ ﻋﮑﺎ ﺍﺯ ﺟﻤﻠﻪ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻭ ﻟﻮﺡ ﺷﻴﺦ ﻫﻤﮕﻰ ﺑﺮ ﻟﺰﻭﻡ‬

‫ﺗﺄﺳﻴﺲ ﻧﻈﻤﻰ ﺑﺪﻳﻊ ﻭ ﺟﻬﺎﻥﺷﻤﻮﻝ ﻭ ﺍﺳﺘﻘﺮﺍﺭ ﺻﻠﺢ ﻭ ﻭﺩﺍﺩ ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺗﺄﮐﻴﺪ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺁﺛﺎﺭ ﺍﺯ ﻇﻬﻮﺭ ﻣﺮﺣﻠﮥ‬

‫ﺟﺪﻳﺪﻯ ﺍﺯ ﺗﺤ ّﻮﻝ ﻭ ﺗﮑﺎﻣﻞ ﺟﻬﺎﻥ ﺳﺨﻦ ﮔﻔﺘﻪ ﻭ ﻟﺰﻭﻡ ﺍﻳﺠﺎﺩ ﻧﻬﺎﺩﻫﺎﻯ ﺟﻬﺎﻥﺷﻤﻮﻝ ﻭ ﻓﺮﻫﻨﮕﻰ ﻣﺒﻨﻰ ﺑﺮ ﺍﺻﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ‬

‫ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺑﺮﺍﻯ ﺁﻳﻨﺪﮤ ﺟﻬﺎﻥ ﻣﺆﮐﺪ ﺳﺎﺧﺘﻨﺪ‪.‬‬

‫ﺗﻤﺪﻥ ﺩﺭ ﺍﻳﺮﺍﻥ‬
‫ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻧﻈﺮ ﺑﻪ ﻋﺸﻖ ﻣﺨﺼﻮﺹ ﺑﻪ ﻭﻃﻦ ﺧﻮﺩ ﺍﻳﺮﺍﻥ‪ ،‬ﺑﻪ ﻣﺴﺌﻠﮥ ﺗﻮﺳﻌﻪ ﻭ‬
‫ﺗﺠﺪﺩ ﻭ ّ‬
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‫ﺗﻮﺟﻪ ﻣﺨﺼﻮﺻﻰ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺍﻳﺸﺎﻥ ﺍﺯ ﻟﺰﻭﻡ ﺗﺤ ّﻘﻖ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ‪ ،‬ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ‪ ،‬ﺁﺯﺍﺩﻯ ﻣﺬﻫﺐ ﻭ‬
‫ﻧﻴﺰ ّ‬

‫ﺣ ّﺮﻳﺖ ﻭﺟﺪﺍﻥ‪ ،‬ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‪ ،‬ﻧﻔﻰ ﺍﻧﻮﺍﻉ ﺧﺸﻮﻧﺘﻬﺎ ﺩﺭ ﺭﻭﺍﺑﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﮔﺮﻭﻩﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ‪ ،‬ﺿﺮﻭﺭﺕ‬
‫ﺍﺭﺗﻘﺎء ﻭ ﺗﮑﺎﻣﻞ ﻋﻠﻤﻰ ﻭ ﺻﻨﻌﺘﻰ‪ ،‬ﻟﺰﻭﻡ ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻭ ﺍﻗﻮﺍﻡ‪ ،‬ﻭ ﻫﻤﺎﻫﻨﮕﻰ ﺩﻳﻦ ﻭ ﻋﻠﻢ ﻳﺎ ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻣﺪﻧﻴّﺖ‬
‫ﻣﺎ ّﺩﻯ ﻭ ﺭﻭﺣﺎﻧﻰ ﺑﺮﺍﻯ ﺭﺷﺪ ﻭ ﺗﮑﺎﻣﻞ ﺍﻳﺮﺍﻥ ﺳﺨﻦ ﮔﻔﺘﻨﺪ ﻭ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥﺭﺍ ﺑﻪ ﻧﻈﻢ ﺑﺪﻳﻊ ﻭ ﺟﻬﺎﻥﺷﻤﻮﻟﻰ ﮐﻪ ﺩﺭ ﺁﺛﺎﺭ ﺁﻥ ﺣﻀﺮﺕ‬

‫ﺗﻘﺪﺱ ﺁﺩﻣﻴﺎﻥ‪ ،‬ﮐﻪ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻧﻴﺰ ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪،‬‬
‫ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﺍﺳﺖ ﺩﻋﻮﺕ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺑﺪﻳﻦﺗﺮﺗﻴﺐ ﺍﺻﻞ ّ‬
‫ﻫﻢﺍﮐﻨﻮﻥ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺮﺍﻯ ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺑﺸﮑﻞ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓﺮﻫﻨﮕﻰ‬
‫ﻣﺘﺒﻠﻮﺭ ﻭ ﻣﺘﻈﺎﻫﺮ ﮔﺮﺩﻳﺪ ﮐﻪ ﻣﺤﻮﺭ ﺁﻥ ﺍﺻﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺑﻮﺩﻩ‪ ،‬ﺍﺯ ﺁﺯﺍﺩﻯ ﻭ ﺣﻘﻮﻕ ﻃﺒﻴﻌﻰ ﻫﻤﮥ‬

‫ﺁﺩﻣﻴﺎﻥ ﺻﺮﻓﻨﻈﺮ ﺍﺯ ﺭﻧﮓ ﻭ ﺟﻨﺲ ﻭ ﻣﺬﻫﺐ ﻭ ﻗﻮﻣﻴّﺖ ﺁﻧﺎﻥ ﺩﻓﺎﻉ ﮐﺮﺩﻩ ﻭ ﻫﻤﮥ ﺍﻧﺴﺎﻧﻬﺎﺭﺍ ﺍﺯ ﺑﻴﮕﺎﻧﮕﻰ ﻭ ﻓﺮﻫﻨﮓ ﺑﻴﮕﺎﻧﮕﻰ ﺑﺮ‬

‫ﺣﺬﺭ ﺩﺍﺷﺘﻪ ﻭ ﺩﺭ ﻋﻴﻦ ﻭﻃﻦ ﺩﻭﺳﺘﻰ ﺍﺯ ﻟﺰﻭﻡ ﺧﺪﻣﺖ ﺑﻪ ﻫﻤﮥ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺳﺨﻦ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﻫﺪﻑ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺗﺤ ّﻘﻖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﻫﺮﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺑﻪ ﻋﺪﺍﻭﺕ ﻭ ﺑﻴﮕﺎﻧﮕﻰ‬

‫ﻣﻴﺎﻥ ﺍﻧﺴﺎﻧﻬﺎﻣﻰﺍﻧﺠﺎﻣﻴﺪ ﻧﺴﺦ ﻓﺮﻣﻮﺩ ﻭ ﺁﻧﭽﻪﺭﺍ ﮐﻪ ﺑﻪ ﻳﮕﺎﻧﮕﻰ ﻭ ﭘﻴﻮﻧﺪ ﺩﻟﻬﺎ ﻣﻨﺠﺮ ﻣﻰﺷﺪ ﺍﺛﺒﺎﺕ ﻧﻤﻮﺩ‪ .‬ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ‬
‫ﺑﺎﻟﮑﻞ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩ ﻭ ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﭘﻴﺮﻭﺍﻥ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻭ ﻣﺬﺍﻫﺐ ﺭﺍ ﻓﺮﻳﻀﻪﺍﻯ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺧﻼﻗﻰ ﻣﻌ ّﺮﻓﻰ‬
‫ﺣﮑﻢ ﻧﺠﺎﺳﺖﺭﺍ‬
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‫ﻓﺮﻣﻮﺩ‪ .‬ﻫﺮﮔﻮﻧﻪ ﺍﺧﺘﻼﻑ ﺣﻘﻮﻕ ﺭﺍ ﻣﻴﺎﻥ ﺯﻥ ﻭ ﻣﺮﺩ ﻣﺤﻮ ﻧﻤﻮﺩ ﻭ ﺗﺒﻌﻴﺾ ﻣﻴﺎﻥ ﻣﺆﻣﻦ ﻭ ﻏﻴﺮ ﻣﺆﻣﻦﺭﺍ ﺑﺎﻟﻤ ّﺮﻩ ﻃﺮﺩ ﻓﺮﻣﻮﺩ‪ .‬ﻣﺒﺎﺩﻟﮥ‬

‫ﺗﻌﺼﺒﺎﺕ ﺟﺎﻫﻠﻴّﻪ‪ ،‬ﺍﻋﻢ ﺍﺯ ﺩﻳﻨﻰ ﻳﺎ ﻧﮋﺍﺩﻯ ﻳﺎ‬
‫ﻋﻠﻤﻰ ﻭ ﻫﻨﺮﻯ ﻣﻴﺎﻥ ﮔﺮﻭﻩﻫﺎ ﻭ ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﮐﺸﻮﺭﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥﺭﺍ ﺑﺴﺘﻮﺩ ﻭ ﺍﻧﻮﺍﻉ ّ‬

‫ﺟﻨﺴﻰ ﻳﺎ ﻭﻃﻨﻰ ﺭﺍ ﻧﻔﻰ ﻓﺮﻣﻮﺩ‪ .‬ﺣﮑﻢ ﻗﺘﺎﻝ ﻭ ﺟﻬﺎﺩﺭﺍ ﻧﺴﺦ ﻧﻤﻮﺩ ﻭ ﺍﺯ ﻟﺰﻭﻡ ﺍﻟﻔﺖ ﻭ ﻣﺤﺒّﺖ ﺑﺎ ﻫﻤﮕﺎﻥ‪ ،‬ﺁﺯﺍﺩﻯ ﺩﻳﻦ ﻭ‬
‫ﻣﺬﻫﺐ‪ ،‬ﻭ ﻧﻔﻰ ﻫﺮﮔﻮﻧﻪ ﺗﻌ ّﺮﺽ ﺑﻪ ﻋﻘﺎﺋﺪ ﻭ ﻭﺟﺪﺍﻥ ﺍﻓﺮﺍﺩ ﺳﺨﻦ ﮔﻔﺖ‪.‬‬

‫ﺍ ّﻣﺎ ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ ﺗﻌﺎﻟﻴﻢ ﺁﻥ ﺣﻀﺮﺕ ﻋﻬﺪ ﻣﺤﮑﻤﻰ ﺑﺎ ﭘﻴﺮﻭﺍﻥ ﺧﻮﻳﺶ ﺑﺒﺴﺖ ﮐﻪ ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﺑﻬﺎﺋﻰ ﺷﺪﻥ ﻭ ﺑﻬﺎﺋﻰ‬

‫ﻣﺎﻧﺪﻥ ﺍﻣﺮﻯ ﺍﻋﺘﻘﺎﺩﻯ ﻭ ﺍﺧﺘﻴﺎﺭﻯ ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻧﻰ ﻣﺘﻘﺎﺑﻞ ﮔﺮﺩﻳﺪ‪ .‬ﺑﻪﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺍﺳﺎﺳﻰ ﮔﺬﺍﺷﺖ ﮐﻪ ﺑﺮ ﻃﺒﻖ‬

‫ﺁﻥ ﺩﻳﺎﻧﺖ ﺩﻳﮕﺮ ﺍﻣﺮﻯ ﻧﮋﺍﺩﻯ‪ ،‬ﺧﻮﻧﻰ‪ ،‬ﺗﻘﻠﻴﺪﻯ ﻭ ﻳﺎ ﺍﺟﺒﺎﺭﻯ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﭘﺲ ﺗﻮﻟّﺪ ﺩﺭ ﻳﮏ ﺧﺎﻧﻮﺍﺩﮤ ﺑﻬﺎﺋﻰ ﻫﻴﭽﮑﺲ ﺭﺍ‬

‫‪۷‬‬

‫ﺑﻬﺎﺋﻰ ﻧﻤﻰﮐﻨﺪ‪ .‬ﺑﺮﺍﻯ ﺁﻧﮑﻪ ﻓﺮﺩﻯ ﺑﻬﺎﺋﻰ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺧﻮﺩ ﻣﺴﺘﻘﻼّﻧﻪ ﺗﺤ ّﺮﻯ ﺣﻘﻴﻘﺖ ﮐﻨﺪ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻗﺒﻮﻝ ﺩﺍﻭﻃﻠﺒﺎﻧﮥ‬

‫ﺣ ّﻘﺎﻧﻴﺖ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺩﺭ ﺟﺮﮔﮥ ﺑﻬﺎﺋﻴﺎﻥ ﺩﺭ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺍ ّﻣﺎ ﺑﻪﻫﻤﻴﻦ ﻋﻠّﺖ ﺍﮔﺮ ﻓﺮﺩﻯ ﺑﻪ ﺍﺻﻮﻝ ﺑﻬﺎﺋﻰ ﺍﻋﺘﻘﺎﺩ ﻧﺪﺍﺷﺘﻪ ﻭ ﺍﺯ‬

‫ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺳﺮﭘﻴﭽﻰ ﻧﻤﺎﻳﺪ ﻧﻴﺰ ﺑﺮ ﻃﺒﻖ ﺗﻌﺮﻳﻒ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻬﺎﺋﻰ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﺯﺍﺩﻯ ﻭﺟﺪﺍﻥ ﻭ ﻋﻘﻴﺪﻩ‬
‫ﻣﺴﺘﻠﺰﻡ ﻣﻔﻬﻮﻡ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻧﻪ ﺗﻨﻬﺎ ﻭﺳﻴﻠﻪﺍﻯ ﺑﺮﺍﻯ ﺁﺯﺍﺩﻯ ﻭ ﺍﻧﺪﻳﺸﻪ ﻭ ﺍﻋﺘﻘﺎﺩ ﻣﻰﮔﺮﺩﺩ ﺑﻠﮑﻪ ﺑﻌﻼﻭﻩ‬

‫ﻭﺣﺪﺕ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰﺭﺍ ﻧﻴﺰ ﺣﻔﻆ ﻣﻰﮐﻨﺪ ﻭ ﺁﻧﺮﺍ ﺍﺯ ﻓﺮﻗﻪ ﻓﺮﻗﻪ ﺷﺪﻥ ﻭ ﺍﺧﺘﻼﻑ ﺩﺭﻭﻧﻰ ﻣﺤﺎﻓﻈﻪ ﻣﻰﻧﻤﺎﻳﺪ‪.‬‬

‫ﺨﺺ ﻭ ﺣﻞ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺩﺭ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﺴﺌﻠﮥ ﺟﺎﻧﺸﻴﻨﻰ ﻭ ﺭﻫﺒﺮﻯ ﻣﺬﻫﺒﻰ ﺑﺼﻮﺭﺗﻰ ﺻﺮﻳﺢ ﻭ ﺩﻗﻴﻖ ﻣﺸ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭﻇﻴﻔﮥ ﺗﺒﻴﻴﻦ ﻭ ﺗﻔﺴﻴﺮ ﺁﺛﺎﺭ ﺧﻮﺩﺭﺍ ﺑﻪ ﭘﺴﺮ ﺍﺭﺷﺪ ﺧﻮﻳﺶ ﻋﺒﺎﺱ ﻳﻌﻨﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺳﭙﺮﺩﻧﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ‬
‫ﺗﻮﺳﻂ ﻫﻤﮥ ﺑﻬﺎﺋﻴﺎﻥ ﺑﻨﺤﻮﻯ ﺩﻣﮑﺮﺍﺗﻴﮏ ﺍﻧﺘﺨﺎﺏ ﻣﻴﮕﺮﺩﺩ‬
‫ﻭﻇﻴﻔﮥ ﻭﺿﻊ ﻗﻮﺍﻧﻴﻦ ﻏﻴﺮ ﻣﻨﺼﻮﺹﺭﺍ ﺑﻪ‬
‫ﻣﺆﺳﺴﻪﺍﻯ ﺍﻧﺘﺨﺎﺑﻰ ﮐﻪ ّ‬
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‫ﻣﺆﺳﺴﻪ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﻧﺎﻣﻴﺪﻩ ﻣﻰﺷﻮﺩ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﭘﻴﺶﺑﻴﻨﻰ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺟﺎﻧﺸﻴﻨﻰ ﺍﻳﺸﺎﻥ ﺑﺮﺍﻯ‬
‫ﻣﺤﻮﻝ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ّ‬
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‫ﻣﺪﺗﻰ ﮐﻮﺗﺎﻩ ﺍﺯ ﺍﺧﻼﻑ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ ﻭ ﺑﻪ ﺗﺒﻴﻴﻦ ﺁﺛﺎﺭﺷﺎﻥ ﻣﻌﻄﻮﻑ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺟﺎﻧﺸﻴﻨﻰ ﺑﺪﺳﺖ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ‬

‫ﺳﭙﺮﺩﻩ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺑﺮﺍﻯ ﺍﻭﻟّﻴﻦ ﺑﺎﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺭﻫﺒﺮﻯ ﻣﺬﻫﺒﻰ ﺑﺸﮑﻠﻰ ﺩﻣﮑﺮﺍﺗﻴﮏ ﻇﺎﻫﺮ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺑﺮﻃﺒﻖ‬

‫ﻭﺻﻴّﺖﻧﺎﻣﮥ ﮐﺘﺒﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﭘﺴﺮ ﺍﺭﺷﺪﺷﺎﻥ ﻋﺒﺎﺱ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺟﺎﻧﺸﻴﻦ ﻭ ﻣﺒﻴّﻦ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﺑﻬﻤﻴﻦﺳﺎﻥ ﺑﺮ ﻃﺒﻖ ﻭﺻﻴّﺖﻧﺎﻣﮥ ﮐﺘﺒﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻧﻮﻩﺷﺎﻥ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺭﺑّﺎﻧﻰ ﻋﻬﺪﻩﺩﺍﺭ ﻫﻤﺎﻥ ﻭﻇﻴﻔﻪ ﮔﺮﺩﻳﺪ‪ .‬ﺍ ّﻣﺎ‬

‫ﭘﺲ ﺍﺯ ﻭﻓﺎﺕ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺩﺭ ﺳﺎﻝ ‪ ١٣٣٦‬ﺷﻤﺴﻰ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٩٥٧‬ﻣﻴﻼﺩﻯ ﺩﻭﺭﺍﻥ ﺗﺒﻴﻴﻦ ﺑﻪ ﺳﺮﺁﻣﺪ ﻭ ﺑﺎ ﺗﺸﮑﻴﻞ ﺑﻴﺖ‬
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‫ﻋﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺳﺎﻝ ‪ ١٣٤٢‬ﺷﻤﺴﻰ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٩٦٣‬ﻣﻴﻼﺩﻯ ﺭﻫﺒﺮﻯ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺑﺸﮑﻞ ﻧﻬﺎﺩﻯ ﺩﻣﻮﮐﺮﺍﺗﻴﮏ ﻭ ﺩﺭ ﻋﻴﻦ‬

‫ﮑﻞ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻮﺩ ﮐﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰﺭﺍ ﺍﺯ ﺧﻄﺮ ﻣﻬﻠﮏ ﺍﻧﺸﻘﺎﻕ ﻭ ﺍﻓﺘﺮﺍﻕ‬
‫ﺣﺎﻝ ﺭﻭﺣﺎﻧﻰ ﻣﺘﺸ ّ‬

‫ﻣﺬﻫﺒﻰ ﺣﻔﻆ ﮐﺮﺩ ﻭ ﻋﻠﻴﺮﻏﻢ ﮐﻮﺷﺶ ﺍﻓﺮﺍﺩﻯ ﮐﻪ ﺑﻪ ﻧﻘﺾ ﺁﻥ ﻋﻬﺪ ﻗﻴﺎﻡ ﮐﺮﺩﻧﺪ ﻭﺣﺪﺕ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﻣﺤﺎﻓﻈﻪ ﮔﺮﺩﻳﺪ‪ .‬ﺩﺭ‬

‫ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺍﻳﻦ ﺍﻣﺮ ﺑﻰﺳﺎﺑﻘﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻫﻴﭻ ﺩﻳﺎﻧﺘﻰ ﻭﺣﺪﺕ ﺟﺎﻣﻌﮥ ﺭﻭﺣﺎﻧﻰ ﭘﺲ ﺍﺯ ﻭﻓﺎﺕ ﭘﻴﺎﻣﺒﺮ ﻭ ﺷﺎﺭﻉ ﺣﻔﻆ‬

‫ﻧﮕﺮﺩﻳﺪ‪ .‬ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻭﺭﻗﻰ ﻧﻮ ﺩﺭ ﺩﻓﺘﺮ ﺍﺗّﺤﺎﺩ ﻭ ﺍﺗّﻔﺎﻕ ﺩﻳﻨﻰ ﺑﺎﺯ ﮔﺸﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﮐﻪ ﺩﺭ ﺳﻦ ‪ ٩‬ﺳﺎﻟﮕﻰ ﺑﻬﻤﺮﺍﻩ ﭘﺪﺭ ﺑﺰﺭﮔﻮﺍﺭﺷﺎﻥ ﺩﺭ ﺑﺤﺒﻮﺣﮥ ﺳﺮﻣﺎﻯ ﺯﻣﺴﺘﺎﻥ ﺩﺭ ﺳﺎﻝ ‪ ١٢٣١‬ﻳﺎ‬

‫ﮊﺍﻧﻮﻳﻪ ‪ ١٨٥٣‬ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻪ ﺑﻐﺪﺍﺩ ﺳﺮﮔﻮﻥ ﺷﺪﻧﺪ ﭘﺲ ﺍﺯ ﻭﻓﺎﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻗﻴﺎﺩﺕ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰﺭﺍ ﺑﻌﻬﺪﻩ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺍﮔﺮﭼﻪ ﺁﻥ‬

‫ﺣﻀﺮﺕ ﺩﺭ ‪ ٩‬ﺳﺎﻟﮕﻰ ﺍﺯ ﺍﻳﺮﺍﻥ ﺗﺒﻌﻴﺪ ﮔﺮﺩﻳﺪﻧﺪ ﻭﻟﻰ ﻋﺸﻖ ﺑﻪﺍﻳﺮﺍﻥ ﻭ ﺯﺑﺎﻥ ﺷﻴﺮﻳﻦ ﻓﺎﺭﺳﻰ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺯﻧﺪﮔﻰ ﻭ ﺁﺛﺎﺭ ﺍﻳﺸﺎﻥ ﺑﻨﺤﻮ‬
‫ﺷﮕﺮﻓﻰ ﻫﻮﻳﺪﺍﺳﺖ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ ١٢٥٤‬ﺷﻤﺴﻰ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٨٧٥‬ﻣﻴﻼﺩﻯ ﺑﺎﻣﺮ ﭘﺪﺭ ﺑﺰﺭﮔﻮﺍﺭ ﺧﻮﻳﺶ ﺭﺳﺎﻟﻪﺍﻯ ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﺭﺳﺎﻟﮥ‬
‫ﻣﺪﻧﻴّﻪ ﺑﻨﮕﺎﺷﺘﻪ ﻭ ﻣﺴﺌﻠﮥ ﺗﻮﺳﻌﮥ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻳﺮﺍﻥﺭﺍ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﺩﻗﻴﻖ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺍﺛﺮ ﻧﻈﺮﻳّﺎﺕ ﻣﺨﺎﻟﻔﺎﻥ‬

‫ﺗﺠﺪﺩ ﻳﻌﻨﻰ ﻣﺪﺍﻓﻌﺎﻥ ﺳﻨّﺖﭘﺮﺳﺘﻰﺭﺍ ﺑﺎ ﻗﺪﺭﺕ ﻭ ﻗﺎﻃﻌﻴّﺖ ﺗﻤﺎﻡ ﻣﻄﺮﻭﺩ ﮐﺮﺩﻩ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺍﺯ ﺩﻭ ﺟﻨﺒﮥ ﻗﻬﺮﺁﻣﻴﺰ ﻭ ﺩﻳﻦﺳﺘﻴﺰ‬
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‫ﺗﺠﺪﺩ ﻏﺮﺏ ﻧﻴﺰ ﺷﺪﻳﺪﴽ ﺍﻧﺘﻘﺎﺩ ﻓﺮﻣﻮﺩﻩ ﻭ ﺍﺯ ﻟﺰﻭﻡ ﻫﻤﺎﻫﻨﮕﻰ ﻣﺪﻧﻴّﺖ ﻣﺎﺩﻯ ﻭﺻﻨﻌﺘﻰ ﺑﺎ ﻣﺪﻧﻴّﺖ ﺍﺧﻼﻗﻰ ﺭﻭﺣﺎﻧﻰ ﺳﺨﻦ ﮔﻔﺘﻨﺪ‪.‬‬
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‫ﺗﻌﺼﺐ ﻭ ﻏﺮﺽ ﺗﺎﮐﻨﻮﻥ ﻣﻮﺭﺩ ﻏﻔﻠﺖ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺍﺛﺮ ﺷﺎﻫﮑﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺩﺭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﺍﺳﺖ ﮐﻪ‬
‫ﻣﺘﺄﺳﻔﺎﻧﻪ ﺑﺨﺎﻃﺮ ّ‬
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‫ﮑﺎ ﻣﺎﻧﻊ ﺍﺯ ﺁﻥ ﺷﺪ ﮐﻪ ﺣﻀﺮﺕ ﺍﻳﺸﺎﻥ ﺑﻪ ﻧﻘﺎﻁ ﮔﻮﻧﺎﮔﻮﻥ ﺩﻧﻴﺎ ﺳﻔﺮ ﮐﻨﻨﺪ‪ .‬ﺍ ّﻣﺎ ﺑﺎ‬
‫ﻣﺴﺠﻮﻧﻴﺖ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺣﻴﻔﺎ ﻭ ﻋ ّ‬

‫ﺍﻧﻘﻼﺏ ﺟﻮﺍﻧﺎﻥ ﺗﺮﮎ ﻭ ﺳﻘﻮﻁ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺯ ﺯﻧﺪﺍﻥ ﺁﺯﺍﺩ ﮔﺮﺩﻳﺪﻩ ﻭ ﺗﻮﺍﻧﺴﺘﻨﺪ ﻋﺎﺯﻡ ﺳﻔﺮ ﺑﻪ ﺍﻓﺮﻳﻘﺎ‬

‫‪۸‬‬

‫)ﻣﺼﺮ(‪ ،‬ﺍﺭﻭﭘﺎ )ﺍﻧﮕﻠﺴﺘﺎﻥ‪ ،‬ﻓﺮﺍﻧﺴﻪ‪ ،‬ﺍﻃﺮﻳﺶ‪ ،‬ﺁﻟﻤﺎﻥ‪ (...‬ﻭ ﺍﻣﺮﻳﮑﺎ )ﺍﻣﺮﻳﮑﺎ ﻭ ﮐﺎﻧﺎﺩﺍ( ﮔﺮﺩﻧﺪ‪ .‬ﺩﺭ ﻃﻮﻝ ﺍﻳﻦ ﺳﻔﺮ ﺳﻪﺳﺎﻟﻪ )‬
‫‪ ١٢٨٩‬ﺗﺎ ‪١٢٩١‬ﺷﻤﺴﻰ ﻭ ﻳﺎ ‪١٩١٠‬ﺗﺎ ‪ ١٩١٣‬ﻣﻴﻼﺩﻯ( ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻣﺠﺎﻣﻊ ﻋﻤﻮﻣﻰ‪ ،‬ﮐﻠﻴﺴﺎﻫﺎ‪ ،‬ﺩﺍﻧﺸﮕﺎﻩﻫﺎ‪،‬‬

‫ﻣﻬﻤﻰ ﺩﺭ ﻣﻮﺭﺩ ﺍﺻﻮﻝ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺍﻳﺮﺍﺩ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺯﻣﺎﻧﻰﮐﻪ ﺍﺭﻭﭘﺎ ﻭ‬
‫ﮐﻨﻴﺴﻪﻫﺎﻯ ﻳﻬﻮﺩ ﻭ ﺍﺟﺘﻤﺎﻋﺎﺕ ﮔﻮﻧﺎﮔﻮﻥ ﺧﻄﺎﺑﻪﻫﺎﻯ‬
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‫ﺗﺸﻨﺞ ﻭ ﺗﺨﺎﺻﻢ ﺑﻮﺩ ﻭ ﻏﺮﺏ ﺁﻣﺎﺩﮤ ﺍﻧﻔﺠﺎﺭ ﺟﻨﮓ‬
‫ﺍﻣﺮﻳﮑﺎ ﺍﺯ ﻣﺴﺎﺑﻘﮥ ﺗﺴﻠﻴﺤﺎﺗﻰ ﻭ ﺗﺐ ﻣﻬﻠﮏ ﻧﮋﺍﺩﭘﺮﺳﺘﻰ ﻭ ﻣﺮﺩﺳﺎﻻﺭﻯ ﺩﺭ ّ‬
‫ﺟﻬﺎﻧﻰ ﺍ ّﻭﻝ ﻣﻰﮔﺸﺖ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺮﺩﻡ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ﺭﺍ ﺩﻋﻮﺕ ﺑﻪﺻﻠﺢ ﻋﻤﻮﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺑﺪﻳﺸﺎﻥ ﻫﺸﺪﺍﺭ ﺩﺍﺩﻧﺪ ﮐﻪ‬

‫ﺩﺭ ﺻﻮﺭﺕ ﻏﻔﻠﺖ ﺍﺯ ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺟﻨﮓ ﻣﻬﻴﺐ ﻭ ﻣﻬﻠﮑﻰ ﺑﺰﻭﺩﻯ ﺍﺭﻭﭘﺎﺭﺍ ﺑﻪ ﺧﺎﮎ ﻭ ﺧﻮﻥ ﺧﻮﺍﻫﺪ ﮐﺸﻴﺪ‪ .‬ﺩﺭ ﺍﻳﻦ‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺯ ﻟﺰﻭﻡ ﺣﺮﮐﺖ ﺩﺭ ﺟﻬﺖ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺯﻥ ﻭ ﻣﺮﺩ ﺳﺨﻦ ﮔﻔﺘﻨﺪ ﻭ ﻓﺮﻫﻨﮓ ﺑﺪﻳﻌﻰ ﻣﻌﻄﻮﻑ ﺑﻪ‬

‫ﺍﺗﺤﺎﺩ ﺍﻗﻮﺍﻡ‪ ،‬ﻧﮋﺍﺩﻫﺎ ﻭ ﺍﺩﻳﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ ﺭﺍ ﺑﻤﺮﺩﻡ ﻏﺮﺏ ﺍﺭﺍﺋﻪ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺑﻔﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺳﻴﺎﻩ ﻭ ﺳﻔﻴﺪ ﻭ ﺳﺮﺥ ﻭ ﺯﺭﺩ‬
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‫ﻣﻌﻄﺮ ﻭ ﺯﻳﺒﺎ ﺭﺍ ﺑﻮﺟﻮﺩ ﻣﻰﺁﻭﺭﻧﺪ‪ .‬ﺩﺭ ﻫﻤﻴﻦ‬
‫ﻫﻤﺎﻧﻨﺪ ﮔﻠﻬﺎﻯ ﺯﻳﺒﺎﻯ ﮔﻮﻧﺎﮔﻮﻧﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﺎ ﺭﻧﮕﻬﺎ ﻭ ﻋﻄﺮﻫﺎﻯ ﻣﺘﻔﺎﻭﺕ ﺑﺎﻏﻰ ّ‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﺮ ﻟﺰﻭﻡ ﻫﻤﺎﻫﻨﮕﻰ ﻣﺪﻧﻴّﺖ ﻣﺎﺩﻯ ﻭ ﻣﺪﻧﻴّﺖ ﺭﻭﺣﺎﻧﻰ ﺗﺄﮐﻴﺪ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺍﺻﻮﻝ ﺍﻳﻦ ﺑﻴﻨﺶ ﺑﺪﻳﻊ ﺭﺍ‬

‫ﺗﺸﺮﻳﺢ ﮐﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺳﺎﺑﻘﻪ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ ﮐﻪ ﻳﮏ ﺍﻳﺮﺍﻧﻰ ﺩﺭ ﺍﻭﺍﺋﻞ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﺑﻪ ﺍﺭﻭﭘﺎ ﻭﺍﻣﺮﻳﮑﺎ ﺳﻔﺮ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ‬
‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﺠﺎﻣﻊ ﻭ ﻣﻌﺎﻫﺪ ﻋﻠﻤﻰ ﻭ ﺩﻳﻨﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺁﻥ ﻣﻤﺎﻟﮏ ﺍﺯ ﻟﺰﻭﻡ ﻭﺣﺪﺕ ﺍﺩﻳﺎﻥ‪ ،‬ﺻﻠﺢ ﻋﻤﻮﻣﻰ‪ ،‬ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺯﻥ ﻭ‬

‫ﺗﻌﺼﺒﺎﺕ ﮔﻮﻧﺎﮔﻮﻥ‪ ،‬ﻟﺰﻭﻡ ﻫﻤﺎﻫﻨﮕﻰ ﺩﻳﻦ ﻭ ﻋﻠﻢ ﻭ ﻋﻘﻞ‪ ،‬ﺗﻌﺪﻳﻞ ﻣﻌﻴﺸﺖ ﻭ ﺟﺪﺍﺋﻰ ﺩﻳﻦ ﺍﺯ ﺳﻴﺎﺳﺖ ﺳﺨﻨﺮﺍﻧﻴﻬﺎﻯ‬
‫ﻣﺮﺩ‪ ،‬ﺭﻓﻊ‬
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‫ﻣﺆﺛّﺮ ﻭ ﺧﻼّﻕ ﻭ ﺟﺎﺫﺑﻰ ﺑﻌﻤﻞ ﺁﻭﺭﺩ‪ .‬ﺩﺭ ﺯﻣﺎﻧﻰ ﮐﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﻈﺮ ﺑﻪ ﺗﻠﻘﻴﻨﺎﺕ ﺭﺅﺳﺎﻯ ﻣﺬﻫﺒﻰ ﺧﻮﺩ ﺑﺎ ﺩﺷﻨﺎﻡ ﻭ ﺗﻮﻫﻴﻦ ﺍﺯ ﺣﻀﺮﺕ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺳﺨﻦ ﻣﻰﮔﻔﺘﻨﺪ‪ ،‬ﻓﻼﺳﻔﻪ ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻭ ﺻﻠﺢﺩﻭﺳﺘﺎﻥ ﻭ ﺳﺮﺍﻥ ﻓﺮﻫﻨﮕﻰ ﺍﺭﻭﭘﺎ ﻭ ﺍﻣﺮﻳﮑﺎ ﺗﺎﺯﮔﻰ‪ ،‬ﺧﻼّﻗﻴﺖ ﻭ ﺟﺬّ ﺍﺑﻴّﺖ‬

‫ﭘﻴﺎﻡ ﺍﻳﻦ ﺣﮑﻴﻢ ﺭﻭﺣﺎﻧﻰ ﺍﻳﺮﺍﻧﻰ ﺭﺍ ﻣﻮﺭﺩ ﺳﺘﺎﻳﺶ ﻭ ﻗﺪﺭﺩﺍﻧﻰ ﻗﺮﺍﺭ ﻣﻰﺩﺍﺩﻧﺪ‪.‬‬

‫ﺗﻮﺟﻪ ﻣﺨﺼﻮﺹ ﺑﻪ ﺍﻳﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺳﺨﻨﺮﺍﻧﻴﻬﺎﻯ ﺣﻀﺮﺕ‬
‫ﺍ ّﻣﺎ ﻫﻤﮕﺎﻡ ﺑﺎ ﺍﻳﻦ ﻣﺠﻬﻮﺩﺍﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ّ‬

‫ﺧﺎﺹ ﺁﻥ‬
‫ﺗﻘﺪﺱ ﺍﻳﺮﺍﻥ ﺑﺨﻮﺑﻰ ﻧﻤﺎﻳﺎﻧﮕﺮ ﻋﺸﻖ ﻭ ﺗﻌﻠّﻖ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺣﺘّﻰ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﺍﻣﺮﻳﮑﺎ ﺩﺭ ﻣﻮﺭﺩ ﻣﺴﺎﺋﻠﻰ ﻣﺜﻞ ﻧﻮﺭﻭﺯ ﻭ ّ‬
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‫ﺣﻀﺮﺕ ﺑﻪ ﻭﻃﻦ ﺧﻮﻳﺶ ﺍﺳﺖ‪ ،‬ﻭﻃﻨﻰ ﮐﻪ ﺩﺭ ‪ ٩‬ﺳﺎﻟﮕﻰ ﺍﺯ ﺁﻥ ﺳﺮﮔﻮﻥ ﺷﺪﻧﺪ‪ .‬ﺍ ّﻣﺎ ﺍﻳﻦ ﺳﺮﮔﻮﻧﻰ ﺑﺠﺎﻯ ﺍﻳﺠﺎﺩ ﺍﺣﺴﺎﺱ‬

‫ﺑﻴﮕﺎﻧﮕﻰ ﻳﺎ ﺧﺼﻮﻣﺖ ﻭ ﺧﺸﻢ‪ ،‬ﺑﻪ ﻋﺸﻖ ﻭ ﻋﻄﻮﻓﺖ ﺍﻳﺸﺎﻥ ﺑﻪ ﻭﻃﻦ ﺧﻮﺩ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﺑﻴﻔﺰﻭﺩ‪ .‬ﺑﺴﺮﭘﺮﺳﺘﻰ ﻭ ﻫﺪﺍﻳﺖ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻮﺩ ﮐﻪ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺍﻳﺮﺍﻥ ﺑﻪ ﺍﻳﺠﺎﺩ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﺷﻬﺮﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺍﻗﺪﺍﻡ ﮐﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻣﺤﺎﻓﻞ ﮐﻪ‬

‫ﺗﻮﺳﻂ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺍﻓﺮﺍﺩ ﺑﻬﺎﺋﻰ ﺗﺸﮑﻴﻞ ﻣﻰﮔﺮﺩﻧﺪ ﺍ ّﻭﻟﻴﻦ ﻣﺆ ّﺳﺴﺎﺕ ﺩﻣﻮﮐﺮﺍﺗﻴﮏ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻧﺪ‪ .‬ﺑﻌﻼﻭﻩ‬
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‫ﺑﻬﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ ﺑﻪ ﻗﻴﺎﺩﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﺘﺪﺭﻳﺞ ﺑﻪ ﺍﺟﺮﺍﻯ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ ﺩﺭ ﺟﻬﺖ ﺗﻮﺳﻌﻪ ﻭ ﺗﮑﺎﻣﻞ ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﺍﺟﺘﻤﺎﻋﻰ‬

‫ﻭ ﻓﺮﻫﻨﮕﻰ ﺍﻳﺮﺍﻥ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﺍﻗﺪﺍﻣﺎﺕ ﻭﺳﻴﻊ ﺑﺮﺍﻯ ﺗﺮﻗﻰ ﺯﻧﺎﻥ ﻭ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻗﺸﺎﻥ ﺑﺎ ﻣﺮﺩﺍﻥ‪ ،‬ﺭﻓﻊ ﺑﻴﺴﻮﺍﺩﻯ ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﺸﮑﻴﻞ‬
‫ﻣﺆﺳﺴﺎﺗﻰ ﺑﻮﺩ ﮐﻪ ﺑﻬﺎﺋﻴﺎﻥ‬
‫ﻣﺪﺍﺭﺱ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺯ ﺟﻤﻠﻪ ﺍ ّﻭﻟﻴﻦ ﻣﺪﺭﺳﮥ ﺩﺧﺘﺮﺍﻧﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﺑﻴﻤﺎﺭﺳﺘﺎﻥﻫﺎﻯ ﻣﺪﺭﻥ ﻋﻠﻤﻰ ﺍﺯ ﺟﻤﻠﻪ‬
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‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ‪ ،‬ﺭﻓﻊ ﺍﻭﻫﺎﻡ ﻭ ﺳﻨﺘﻬﺎﻯ ﭘﻮﺳﻴﺪﻩ‪،‬‬
‫ﺗﺠﺪﺩ ﻭ ﺍﺭﺗﻘﺎء ﻧﻤﻮﺩ‪ .‬ﺍﺷﺎﻋﮥ ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﮐﻪ ﭘﻴﺎﻡ‬
‫ﺍﻳﺮﺍﻥﺭﺍ ﭘﻴﺸﻘﺪﻣﺎﻥ‬
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‫ﻧﻔﻰ ﺧﺸﻮﻧﺖ ﻭ ﻗﻬﺮ ﻣﺬﻫﺒﻰ‪ ،‬ﺁﺯﺍﺩﻯ ﻋﻘﻴﺪﻩ ﻭ ﻭﺟﺪﺍﻥ‪ ،‬ﻋﺪﻡ ﺩﺧﺎﻟﺖ ﻋﻠﻤﺎء ﻣﺬﻫﺒﻰ ﺩﺭ ﺳﻴﺎﺳﺖ‪ ،‬ﻫﻤﺎﻫﻨﮕﻰ ﻋﻠﻢ ﻭ ﺩﻳﻦ ﻭ‬

‫ﻋﻘﻞ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺻﻮﻝ ﺩﻳﮕﺮ ﺭﺍ ﻣﺆ ّﮐﺪ ﻣﻰﺳﺎﺯﺩ ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﺟﻬﺖ ﺑﻴﺪﺍﺭﻯ ﻓﺮﻫﻨﮕﻰ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻭ ﺭﺷﺪ ﻓﺮﻫﻨﮓ ﺗﺴﺎﻣﺢ ﻭ ﺑﺮﺍﺑﺮﻯ ﻭ‬

‫ﻋﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﻰ ﮐﻤﮏ ﺑﺰﺭﮔﻰ ﺑﻪ ﺍﻳﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﻤﻮﺩ‪.‬‬

‫‪۹‬‬

‫ﭘﺲ ﺍﺯ ﻭﻓﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺳﺎﻝ ‪ ١٣٠٠‬ﺷﻤﺴﻰ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٩٢١‬ﻣﻴﻼﺩﻯ ﺑﻨﺎ ﺑﺮ ﻭﺻﻴّﺖﻧﺎﻣﮥ ﮐﺘﺒﻰ ﺣﻀﺮﺕ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻧﻮﮤ ﺍﺭﺷﺪﺷﺎﻥ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺭﺑّﺎﻧﻰ ﺑﻌﻨﻮﺍﻥ ﻭﻟﻰﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺭﻫﺒﺮﻯ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺭﺍ ﺑﺪﺳﺖ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺍﺷﺎﻋﻪ ﻭ ﻧﻔﻮﺫ‬

‫ﺧﺎﺻﻰ ﻳﺎﻓﺖ ﺑﻄﻮﺭﻳﮑﻪ ﺗﻘﺮﻳﺒﴼ ﺩﺭ ﻫﻤﮥ‬
‫ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺩﺭ ﺗﺤﺖ ﻫﺪﺍﻳﺖ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺩﺍﻣﻨﻪ ﻭ ﮔﺴﺘﺮﺵ‬
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‫ﻣﺆﺳﺴﺎﺕ ﺑﻬﺎﺋﻰ ﺑﻮﺟﻮﺩ ﺁﻣﺪ‪ .‬ﺑﺮﺍﻯ ﺗﮑﻤﻴﻞ ﻭ ﺗﻘﻮﻳﺖ ﺍﻳﻦ ﻓﺮﺍﻳﻨﺪ ﺭﻭﺣﺎﻧﻰ ﺑﻮﺩ ﮐﻪ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﺑﻪ‬
‫ﮐﺸﻮﺭﻫﺎﻯ ﻋﺎﻟﻢ‬
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‫ﺗﺮﺟﻤﮥ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﺰﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺍﻗﺪﺍﻡ ﮐﺮﺩﻧﺪ ﻭ ﺑﻪﻫﺪﺍﻳﺖ ﺍﻳﺸﺎﻥ ﺑﺴﻴﺎﺭﻯ ﺁﺛﺎﺭ‬

‫ﺑﻬﺎﺋﻰ ﺑﻪﺯﺑﺎﻧﻬﺎﻯ ﻣﺘﻌﺪﺩ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺗﺮﺟﻤﻪ ﮔﺮﺩﻳﺪ‪ .‬ﺑﻌﻼﻭﻩ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﺗﺒﻴﻴﻦ ﻭ ﺗﺸﺮﻳﺢ ﺟﺰﺋﻴّﺎﺕ ﺳﺎﺯﻣﺎﻧﻰ ﻭ ﺍﺩﺍﺭﻯ‬

‫ﻣﻨﻈﻤﻰ ﮐﻪ ﻣﺠﺮﺍﻯ ﺻﺎﻑ ﻭ ﻟﻄﻴﻔﻰ ﺑﺮﺍﻯ ﺟﺮﻳﺎﻥ‬
‫ﺗﺸﮑﻴﻼﺕ ﺑﻬﺎﺋﻰ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺟﻬﺎﻥ ﺳﺎﺯﻣﺎﻧﻬﺎ ﻭ ﺗﺸﮑﻴﻼﺕ ﺍﺩﺍﺭﻯ ّ‬

‫ﺍﺻﻮﻝ ﺭﻭﺣﺎﻧﻰ ﺑﻬﺎﺋﻰ ﻣﻰﺑﺎﺷﺪ ﺑﻮﺟﻮﺩ ﺁﻣﺪ‪ .‬ﺑﺪﻳﻦﺗﺮﺗﻴﺐ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺻﻮﻝ ﻓﺮﻫﻨﮕﻰ ﺭﻭﺣﺎﻧﻰ ﻭ ﺟﻬﺎﻥﺷﻤﻮﻝﺭﺍ ﺑﻪ ﺟﻬﺎﻥ‬

‫ﺍﺭﺍﺋﻪ ﮐﺮﺩﻧﺪ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﺎ ﺗﺸﺮﻳﺢ ﺍﻳﻦ ﺍﺻﻮﻝ ﺍﻣﺮ ﺑﻬﺎﺋﻰﺭﺍ ﺑﻪ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻋﺎﻟﻢ ﮔﺴﺘﺮﺵ ﺩﺍﺩﻧﺪ ﻭﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ‬

‫ﮑﻞ ﺳﺎﺧﺘﻨﺪ ﻭ ﺁﻣﺎﺩﻩ ﺍﻧﺘﺨﺎﺏ ﻭ ﺍﺳﺘﻘﺮﺍﺭ‬
‫ﺍﻳﻦ ﺟﺎﻣﻌﮥ ﻣﺘّﺤﺪ ﻭ ﺟﻬﺎﻥﺷﻤﻮﻝﺭﺍ ﺑﺎ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﺑﻨﺤﻮﻯ ّ‬
‫ﻣﻨﻈﻢ ﻣﺘﺸ ّ‬

‫ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﮐﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﺸﺮ ﺟﺎﻣﻌﻪﺍﻯ ﺭﻭﺣﺎﻧﻰ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﺳﺮﻋﺖ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﻋﺎﻟﻢ ﻧﻔﻮﺫ ﻳﺎﻓﺘﻪ‪ ،‬ﺍﺯ ﻭﺣﺪﺕ ﻭ‬

‫ﻣﻨﻈﻢ ﻭ ﻣﺠ ّﻬﺰ ﺩﺍﺷﺘﻪ ﻭ ﻫﺪﻓﺶ ﺍﻳﺠﺎﺩ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺻﻠﺢ‬
‫ﮑﻞ ﻭ ﺗﺸﮑﻴﻼﺗﻰ ّ‬
‫ﺍﺗّﺤﺎﺩ ﮐﺎﻣﻞ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩﻩ‪ ،‬ﺗﺸ ّ‬

‫ﻋﻤﻮﻣﻰ ﺑﺎﺷﺪ ﺳﺎﺑﻘﻪ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻋﻀﺎﻯ ﺍﻳﻦ ﺟﺎﻣﻌﮥ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺩﺭ ﻫﺮﺟﺎ ﮐﻪ ﻫﺴﺘﻨﺪ ﻋﺎﺷﻖ ﺍﻳﺮﺍﻧﻨﺪ ﻭ ﺍﻳﺮﺍﻥﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻣﻬﺪ‬

‫ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻭ ﻭﻃﻦ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﺟﺎﻥ ﻭ ﺩﻝ ﻣﻴﭙﺮﺳﺘﻨﺪ‪.‬‬

‫ﺑﺨﺎﻃﺮ ﺁﻧﮑﻪ ﻋﻠﻤﺎ ﻭ ﺩﻭﻟﺖ ﺍﻳﺮﺍﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺍﺯ ﺍﻳﺮﺍﻥ ﺗﺒﻌﻴﺪ ﮐﺮﺩﻧﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﻣﻤﻠﮑﺖ ﻋﺜﻤﺎﻧﻰ ﺳﺮﮔﻮﻥ‬

‫ﮑﺎ ﻭ ﺣﻴﻔﺎ‬
‫ﮑﺎ ﻭ ﺣﻴﻔﺎ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﻋ ّ‬
‫ﻧﻤﻮﺩﻧﺪ ﻣﺰﺍﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺩﺍﺧﻞ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﻰ ﻳﻌﻨﻰ ﺩﺭ ﻋ ّ‬
‫ﻣﺮﮐﺰ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺩﺍﺭﻯ ﺟﺎﻣﻌﮥ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ ﮔﺮﺩﻳﺪ‪ ٢٧ .‬ﺳﺎﻝ ﭘﺲ ﺍﺯ ﻭﻓﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻮﺩ ﮐﻪ ﺑﺎ ﺗﺸﮑﻴﻞ ﺩﻭﻟﺖ‬

‫ﮑﺎ ﻭ ﺣﻴﻔﺎ ﺟﺰﺋﻰ ﺍﺯ ﺧﺎﮎ ﺍﻳﻦ ﮐﺸﻮﺭ ﮔﺸﺖ‪ .‬ﻣﺨﺎﻟﻔﺎﻥ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﮐﻪ ﺍﺯ ﺍﻧﺼﺎﻑ ﻭ ﺧﺮﺩ ﺑﻮﺋﻰ ﻧﺒﺮﺩﻩﺍﻧﺪ ﺑﻬﺎﺋﻴﺎﻥ‬
‫ﺍﺳﺮﺍﺋﻴﻞ ﻋ ّ‬

‫ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺟﺎﺳﻮﺳﺎﻥ ﺻﻬﻴﻮﻧﻴﺰﻡ ﻣﻮﺭﺩ ﺯﺟﺮ ﻭ ﺁﺯﺍﺭ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﺣﻘﻮﻕ ﺍ ّﻭﻟﻴّﮥ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺴﻠﻮﺏ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺩﻟﻴﻞ ﺍﺻﻠﻰ‬

‫ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺑﺮﺍﻯ ﺗﻮﺟﻴﻪ ﺍﻓﻌﺎﻝ ﺿﺪ ﺍﻧﺴﺎﻧﻰ ﻭ ﺿﺪ ﺧﺪﺍﺋﻴﺸﺎﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﺮﮐﺰ ﺍﺩﺍﺭﻯ ﻭ ﺭﻭﺣﺎﻧﻰ ﺑﻬﺎﺋﻴﺎﻥ ﺩﺭ ﺍﺳﺮﺍﺋﻴﻞ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‬
‫ﻭ ﺑﻬﺎﺋﻴﺎﻥ ﺑﺮﺍﻯ ﻣﺨﺎﺭﺝ ﺍﻳﻦ ﻣﺮﺍﮐﺰ‪ ،‬ﺗﺒ ّﺮﻋﺎﺗﻰ ﺑﻪ ﻣﺮﮐﺰ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﺩﺭ ﺣﻴﻔﺎ ﻣﻴﻔﺮﺳﺘﻨﺪ‪ .‬ﺁﻳﺎ ﺑﻰﺍﻧﺼﺎﻓﻰ ﻭ ﺑﻴﺮﺣﻤﻰ ﻭ ﺧﺸﻮﻧﺖ‬

‫ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﻫﻢ ﻣﻰﺷﻮﺩ؟ ﻧﺎﺑﺮﺩﺑﺎﺭﻯ ﻫﻤﻴﻦ ﺍﻓﺮﺍﺩ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﺳﺮﮔﻮﻧﻰ ﻭ ﺗﺒﻌﻴﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﻭﻃﻦ ﺧﻮﺩ ﺑﻪ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﻰ‬

‫ﻣﻨﺠﺮ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ ﺩﻭﻟﺖ ﻧﺎﺷﮑﻴﺒﺎ ﻭ ﻋﻠﻤﺎء ﺗﻨﮓﻧﻈﺮ ﻭ ﻧﺎﺑﺮﺩﺑﺎﺭ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﻪ ﺁﺯﺍﺭ ﻭ ﺍﺫﻳﺖ ﺑﻬﺎﺋﻴﺎﻥ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﺣﻘﻮﻕ ﺍ ّﻭﻟﻴّﮥ‬

‫ﺍﻳﺸﺎﻥﺭﺍ ﻣﺴﻠﻮﺏ ﻧﻤﻮﺩﻧﺪ‪ ،‬ﺑﻪ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻭ ﮐﺸﺘﺎﺭ ﺍﻳﺸﺎﻥ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺷﺎﺭﻉ ﺑﻬﺎﺋﻰ ﺭﺍ ﺍﺯ ﺍﻳﺮﺍﻥ ﺍﺧﺮﺍﺝ ﮐﺮﺩﻩ ﻭ ﺑﺎﻻﺧﺮﻩ ﺑﻪ ﺯﻧﺪﺍﻥ‬

‫ﮑﺎ ﻭﻓﺎﺕ ﻣﻰﮐﻨﺪ‬
‫ﮑﺎ ﺗﺒﻌﻴﺪ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺑﻬﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥﺭﺍ ﻣﺘّﻬﻢ ﺑﻪ ﺟﺎﺳﻮﺳﻰ ﺍﺳﺮﺍﺋﻴﻞ ﻣﻰﺳﺎﺯﻧﺪ ﭼﺮﺍ ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺑﻬﺎﺋﻰ ﺩﺭ ﻋ ّ‬
‫ﻋ ّ‬
‫ﻣﺒﺪﻝ ﺑﻪ ﺩﻭﻟﺖ ﺍﺳﺮﺍﺋﻴﻞ ﻣﻴﺸﻮﺩ‪.‬‬
‫ﻭ ﻟﺬﺍ ﻣﺮﮐﺰ ﺍﺩﺍﺭﻯ ﻭ ﺭﻭﺣﺎﻧﻰ ﺑﻬﺎﺋﻰ ﺩﺭ ﻓﻠﺴﻄﻴﻦ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪ ،‬ﺟﺎﺋﻰ ﮐﻪ ﺑﻴﺶ ﺍﺯ ﻧﻴﻢ ﻗﺮﻥ ﺑﻌﺪ ّ‬

‫ﺑﺠﺎﻯ ﭘﺮﺩﺍﺧﺘﻦ ﺍﻳﻦ ﺍﻭﻫﺎﻡ ﻭ ﺍﻓﺘﺮﺍﺋﺎﺕ ﺑﻬﺘﺮ ﺑﻮﺩ ﮐﻪ ﺳﺮﺍﻥ ﻣﺬﻫﺒﻰ ﺍﻳﺮﺍﻥ ﺍﺯ ﺗﻨﮓﻧﻈﺮﻯ ﻭ ﻧﺎﺑﺮﺩﺑﺎﺭﻯ ﺧﻮﺩ ﺧﺠﻞ ﺷﺪﻩ ﻭ ﺑﺠﺎﻯ‬
‫ﺗﻌ ّﺮﺽ ﺑﻪ ﻋﻘﺎﺋﺪ ﻭ ﺩﻓﺎﻉ ﺍﺯ ﺗﺠﺎﻭﺯ ﺑﻪ ﺣﻘﻮﻕ ﺑﺸﺮ ﺩﺭ ﺟﻬﺖ ﺭﻭﺡ ﻭ ﺣﻘﻴﻘﺖ ﺍﺳﻼﻡ ﺣﺮﮐﺖ ﮐﺮﺩﻩ ﻭ ﺍﺯ ﺁﺯﺍﺩﻯ ﻭ ﺣﻘﻮﻕ ﺑﻬﺎﺋﻴﺎﻥ‬
‫ﺩﺭ ﺍﻳﺮﺍﻥ ﺩﻓﺎﻉ ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫‪۱۰‬‬

‫ﻳﮑﻰ ﺍﺯ ﺍﺳﺎﺳﻰﺗﺮﻳﻦ ﻭ ﻣﻬﻤﺘﺮﻳﻦ ﻧﺘﺎﺋﺞ ﮔﺴﺘﺮﺵ ﺗﺸﮑﻴﻼﺕ ﻭ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻴﺎﻥ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺩﻧﻴﺎ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺑﺎ‬

‫ﻗﻴﺎﺩﺕ ﺣﻀﺮﺕ ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ﭘﺎﻳﻪﻫﺎﻯ ﺗﺸﮑﻴﻞ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻌﻨﻮﺍﻥ ﺭﻫﺒﺮ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺩﺍﺭﻯ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺩﺭ ﻋﺎﻟﻢ ﺗﺄﺳﻴﺲ‬

‫ﮔﺮﺩﻳﺪ‪ .‬ﺑﻪﻫﻤﻴﻦ ﺟﻬﺖ ‪ ٦‬ﺳﺎﻝ ﭘﺲ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ‬
‫ﻣﺆﺳﺴﮥ ﺑﻴﺖ ﻋﺪﻝ‬
‫ﺗﻮﺳﻂ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺑﻬﺎﺋﻰ ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ّ‬
‫ﻭﻟﻰﺍﻣﺮﺍﻪﻠﻟ ّ‬
‫ّ‬
‫ﻣﺆﺳﺴﻪ ﮐﻪ ﻫﺮ ﭘﻨﺞ ﺳﺎﻝ ﺗﺠﺪﻳﺪ ﺍﻧﺘﺨﺎﺏ ﻣﻰﮔﺮﺩﺩ ﺭﻫﺒﺮﻯ‬
‫ﺍﻋﻈﻢ ﺩﺭ ﺳﺎﻝ ‪ ١٣٤٢‬ﺷﻤﺴﻰ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٩٦٣‬ﺗﺸﮑﻴﻞ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ ّ‬
‫ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰﺭﺍ ﺑﺪﺳﺖ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﻇﻞ ﻫﺪﺍﻳﺖ ﺑﻴﺖ ﻋﺪﻝ ﺍﻋﻈﻢ ﺟﺎﻣﻌﮥ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ ﺑﻪ ﺭﺷﺪ ﻭ ﮔﺴﺘﺮﺵ ﺧﻮﺩ‬

‫ﺍﺩﺍﻣﻪ ﺩﺍﺩﻩ‪ ،‬ﺩﺭ ﻓﻌﺎﻟﻴّﺘﻬﺎﻯ ﻋﻤﺮﺍﻧﻰ ﮔﻮﻧﺎﮔﻮﻥ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺟﻬﺎﻥ ﻗﺪﻣﻬﺎﻯ ﻋﻤﺪﻩ ﺍﻯ ﺑﺮﺩﺍﺷﺘﻪ‪ ،‬ﺩﺭ ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﻴﺎﺳﻰ ﺑﻴﻦ‬

‫ﺍﻟﻤﻠﻠﻰ ﻧﻈﻴﺮ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﭘﺮﭼﻤﺪﺍﺭ ﻓﺮﻫﻨﮓ ﻭﺣﺪﺕ ﻭ ﺍﻟﻔﺖ ﻭ ﻋﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﻰ ﺑﻮﺩﻩ‪ ،‬ﻭ ﺩﺭ ﺍﺷﺎﻋﮥ ﻓﺮﻫﻨﮕﻰ ﺟﻬﺎﻥﺷﻤﻮﻝ ﻭ‬
‫ﻣﺘ ّﺮﻗﻰ ﻣﻌﻄﻮﻑ ﺑﻪ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﻰﮐﻮﺷﺪ‪.‬‬

‫ﺑﺪﻳﻦﺗﺮﺗﻴﺐ ﺗﺎﺭﻳﺦ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺁﻳﻨﻪﺍﻯ ﺍﺯ ﻫﻮﻳّﺖ ﺑﺪﻳﻊ ﺍﻳﻦ ﺁﺋﻴﻦ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺑﻴﺎﻧﮕﺮ ﺣﺮﮐﺖ ﻓﺰﺍﻳﻨﺪﻩ ﺍﻯ ﺩﺭ‬

‫ﺟﻬﺖ ﺍﻳﺠﺎﺩ ﺟﺎﻣﻌﻪﺍﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﻋﺎﻟﻢ ﻧﻔﻮﺫ ﻳﺎﻓﺘﻪ‪ ،‬ﺍﻗﻮﺍﻡ ﻭ ﻣﺬﺍﻫﺐ ﻭ ﺍﺟﻨﺎﺱ ﮔﻮﻧﺎﮔﻮﻥ ﺭﺍ ﻣﺘّﺤﺪ ﻭ ﻣﺘّﻔﻖ ﮐﺮﺩﻩ‪،‬‬
‫ﮑﻞ ﮐﺮﺩﻩ‪ ،‬ﻭﺣﺪﺕ ﺩﺭ ﮐﺜﺮﺕ ﺭﺍ ﺍﺳﺎﺱ‬
‫ﻇﻞ ﺍﺻﻮﻝ ﻭﺍﺣﺪ ﺭﻭﺣﺎﻧﻰ ﻭ ﺗﺸﮑﻴﻼﺕ ﻣﻨﺴﺠﻢ ﺍﺩﺍﺭﻯ ﻣﺠ ّﻬﺰ ﻭ ﻣﺘﺸ ّ‬
‫ﻫﻤﮥ ﺍﻳﺸﺎﻥﺭﺍ ﺩﺭ ّ‬

‫ﺍﻳﻦ ﻓﺮﻫﻨﮓ ﭘﻨﺪﺍﺷﺘﻪ ﻭ ﺭﻫﺒﺮﻯ ﺍﺩﺍﺭﻯ ﻭ ﺭﻭﺣﺎﻧﻰ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺭﺍ ﺍﺯ ﻃﺮﻳﻖ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺁﺯﺍﺩ ﻭ ﺍﺻﻮﻝ ﺩﻣﮑﺮﺍﺗﻴﮏ ﻣﻘ ّﺮﺭ ﺩﺍﺷﺘﻪ‬

‫ﺍﺳﺖ‪ .‬ﺳﺮﭼﺸﻤﻪ ﺍﻳﻦ ﻓﺮﻫﻨﮓ ﺑﺪﻳﻊ‪ ،‬ﺻﻠﺤﺠﻮ‪ ،‬ﺟﻬﺎﻥﺷﻤﻮﻝ‪ ،‬ﺩﻣﮑﺮﺍﺗﻴﮏ ﻭ ﺭﻭﺣﺎﻧﻰ ﺍﺯ ﺳﻴﺎﻩﭼﺎﻝ ﻃﻬﺮﺍﻥ ﺑﻪﻭﺣﻰ ﺍﻟﻬﻰ ﺍﺯ‬
‫ﻗﻠﺐ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﻧﺒﻌﺎﺙ ﻳﺎﻓﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﮥ ﮐﻮﺗﺎﻩ ﻧﮕﺎﻫﻰ ﮐﻠّﻰ ﻭ ﮐﻮﺗﺎﻩ ﺑﻪ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﺟﻬﺎﻥﺑﻴﻨﻰ ﺁﻥ‬

‫ﺣﻀﺮﺕ ﻣﻰﺍﻓﮑﻨﻴﻢ‪.‬‬

‫ﺏ‪ :‬ﺍﻳﺮﺍﻥ ﻭ ﺍﻣﺮ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ‬
‫ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﺯ ﺍﻳﺮﺍﻥ ﺁﻏﺎﺯ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻋﺸﻖ ﺑﻪ ﺍﻳﺮﺍﻥ ﺍﺻﻠﻰ ﺑﻨﻴﺎﺩﻯ ﻭ ﻧﺎﮔﺴﺴﺘﻨﻰ ﺍﺯ ﻓﺮﻫﻨﮓ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪ .‬ﺑﻬﺎﺋﻴﺎﻥ‬

‫ﺻﺮﻓﻨﻈﺮ ﺍﺯ ﻧﮋﺍﺩ ﻭ ﻣﻠﻴّﺖ ﺧﻮﻳﺶ ﻫﻤﮕﻰ ﺍﻳﺮﺍﻥ ﺭﺍ ﻣﻰﺳﺘﺎﻳﻨﺪ ﻭ ﺑﻪ ﺍﻳﺮﺍﻥ ﻣﻬﺮ ﻣﻰﻭﺭﺯﻧﺪ‪ .‬ﺍ ّﻣﺎ ﺍﻳﻦ ﺳﺘﺎﻳﺶ ﻭ ﻣﻬﺮ ﺻﺮﻓﴼ ﺍﻣﺮﻯ‬

‫ﻋﺮﺿﻰ ﻭ ﺗﺼﺎﺩﻓﻰ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺑﺮﺍﻯ ﺑﻬﺎﺋﻴﺎﻥ ﺳﺮﺗﺎﺳﺮ ﻋﺎﻟﻢ ﺩﻭﺳﺖﺩﺍﺷﺘﻦ ﺍﻳﺮﺍﻥ ﻣﺴﺌﻠﻪ ﻭ ﻣﻔﺮﻭﺿﻰ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﻟﻬﻰ ﺍﺳﺖ‬

‫ﻣﺤﻞ ﺗﺠﻠّﻰ ﻭﺣﻰ ﺍﻟﻬﻰ‬
‫ﻳﻌﻨﻰ ﺑﺮ ﺍﺳﺎﺱ ﺍﻋﺘﻘﺎﺩ ﻭ ﺍﻟﻬﻴّﺎﺕ ﺑﻬﺎﺋﻰ‪ ،‬ﺍﻳﺮﺍﻥ ﺑﻌﻨﻮﺍﻥ ﮔﻬﻮﺍﺭﮤ ﻇﻬﻮﺭ ﻣﺪﻧﻴّﺖ ﺭﻭﺣﺎﻧﻰ ﻧﻮﻳﻦ ﻭ‬
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‫ﻣﻘﺪﺱ ﻭ ﻣﻤﺘﺎﺯ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺧﺪﻣﺖ ﺑﻪ ﺍﻳﺮﺍﻥ ﻓﺮﻳﻀﻪ ﻭ ﻭﻇﻴﻔﮥ ﻫﺮ ﻓﺮﺩ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪.‬‬
‫ﺳﺮﺯﻣﻴﻨﻰ ّ‬

‫ﺍ ّﻣﺎ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻋﺸﻖ ﺑﻪ ﺍﻳﺮﺍﻥ ﺭﺍ ﻭﺳﻴﻠﻪﺍﻯ ﺑﺮﺍﻯ ﺗﻮﺟﻴﻪ ﻧﻔﺮﺕ ﻭ ﮐﻴﻨﻪ ﺑﻪ ﺩﻳﮕﺮ ﺍﺟﻨﺎﺱ ﻭ ﺍﻗﻮﺍﻡ ﻭ ﻣﻤﺎﻟﮏ ﻋﺎﻟﻢ‬

‫ﻧﻤﻰﭘﻨﺪﺍﺭﺩ‪ .‬ﺑﺎﻟﻌﮑﺲ ﺑﻬﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ ﺭﺍ ﻣﻄﻠﻊ ﺗﺎﺑﺶ ﺧﻮﺭﺷﻴﺪ ﻋﺸﻖ ﺑﻪ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﻇﻬﻮﺭ ﻓﺮﻫﻨﮓ ﻭﺩﺍﺩ ﻭ ﺻﻠﺢ ﻭ ﺍﺗّﺤﺎﺩ‬

‫ﻫﻤﮥ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﻣﻰﺷﻤﺎﺭﻧﺪ‪ .‬ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﺯ ﻧﻘﻄﻪ ﻧﻈﺮ ﺍﻧﺪﻳﺸﮥ ﺑﻬﺎﺋﻰ ﻭﺟﻪ ﺍﻣﺘﻴﺎﺯ ﺍﻳﺮﺍﻥ ﻗﺒﻞ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻳﺮﺍﻥ ﭘﻴﺎﻡ‬
‫ﺻﻠﺢ ﻭ ﻭﺩﺍﺩ ﺭﺍ ﺑﺮﺍﻯ ﺳﺮﺗﺎﺳﺮ ﺟﻬﺎﻥ ﺑﺎﺭﻣﻐﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﭘﻠﻰ ﺑﺮﺍﻯ ﺁﺷﺘﻰ ﻭ ﻣﻌﺎﺷﺮﺕ ﻭ ﺍﺗّﺤﺎﺩ ﻭ ﺩﻭﺳﺘﻰ ﻭ ﻳﮕﺎﻧﮕﻰ ﺍﺳﺖ ‪ .‬ﺩﺭ‬

‫ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻰ ﺑﻪ ﺍﺻﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﻣﺴﺎﻭﺍﺕ ﻭ ﻳﮕﺎﻧﮕﻰ ﻧﻮﻉ ﺑﺸﺮ ﺑﺎ ﺗﻌﻠّﻖ ﻭ ﻋﺸﻖ ﺑﺨﺼﻮﺹ ﻫﺮ ﻓﺮﺩ‬
‫ﺑﻬﺎﺋﻰ ﺑﻪ ﺍﻳﺮﺍﻥ ﭘﻴﻮﻧﺪ ﻣﻰﻳﺎﺑﺪ ﻭ ﺳﺘﺎﻳﺶ ﻭ ﻣﺤﺒّﺖ ﺑﻪ ﺍﻳﺮﺍﻥ ﺟﺰء ﻓﺮﻫﻨﮕﻰ ﻣﻰﺷﻮﺩ ﮐﻪ ﺗﻤﺎﻣﻰ ﻫﻤﺘّﺶ ﺭﻓﻊ ﺧﺸﻮﻧﺖ ﻭ ﻣﺤﻮ‬

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‫ﮐﻴﻨﻪ ﻭ ﻧﻔﺮﺕ ﺍﺯ ﺩﻟﻬﺎﻯ ﺁﺩﻣﻴﺎﻥ ﻭ ﺁﻓﺮﻳﻨﺶ ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺻﻠﺢ ﻭ ﻭﺩﺍﺩ ﻣﻰﺑﺎﺷﺪ‪.‬‬

‫ﺧﺎﺹ ﻣﻴﺎﻥ ﺍﻳﺮﺍﻥﺩﻭﺳﺘﻰ ﻭ ﺟﻬﺎﻥﺩﻭﺳﺘﻰ ﮐﻪ ﺑﻨﻴﺎﻥ ﻫﻮﻳّﺖ ﻭ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻫﺮ ﻓﺮﺩ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﺑﻴﺎﻧﮕﺮ‬
‫ﺍﻳﻦ ﭘﻴﻮﻧﺪ ﻭ ﺍﺭﺗﺒﺎﻁ‬
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‫ﺁﻏﺎﺯ ﻣﺮﺣﻠﮥ ﺟﺪﻳﺪﻯ ﺍﺯ ﺗﮑﺎﻣﻞ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﻧﻮﻉ ﺑﺸﺮ ﺍﺳﺖ‪ .‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎﺭﻫﺎ ﻣﺆ ّﮐﺪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬
‫ﻣﻨﻈﻢ ﺑﺮ ﻟﺰﻭﻡ ﺟﻬﺎﻥﺩﻭﺳﺘﻰ ﻫﻤﺮﺍﻩ‬
‫ﻓﺮﻳﻀﮥ ﻭﻃﻦﭘﺮﺳﺘﻰ ﻣﺤﻮﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻓﺮﻫﻨﮕﻬﺎﻯ ﮔﺬﺷﺘﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭﻟﻰ ﺑﺎ ﺗﺄﮐﻴﺪ ﺻﺮﻳﺢ ﻭ ّ‬

‫ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .٤‬ﺑﺎﻟﻌﮑﺲ ﺑﻨﺎ ﺑﺎﻗﺘﻀﺎء ﺯﻣﺎﻥ ﻭ ﺑﺨﺎﻃﺮ ﻣﺤﺪﻭﺩﻳّﺖ ﺩﺭﺟﮥ ﺗﮑﺎﻣﻞ ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﺍﺟﺘﻤﺎﻋﻰ‪ ،‬ﻓﺮﻫﻨﮕﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﻧﻮﻉ‬

‫ﻣﻨﻈﻢ ﺍﺧﺘﻼﻓﺎﺕ ﻭ ﻧﺎﺑﺮﺍﺑﺮﻳﻬﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺭﺍ ﻟﻐﻮ ﻧﻨﻤﻮﺩﻧﺪ‪ .‬ﺑﺪﻳﻦ ﺟﻬﺖ‬
‫ﻻ ﺑﺼﻮﺭﺕ ﺻﺮﻳﺢ ﻭ ّ‬
‫ﺑﺸﺮ ﺍﺣﮑﺎﻡ ﻭ ﺷﺮﺍﻳﻊ ﮔﺬﺷﺘﻪ ﻣﻌﻤﻮ ً‬

‫ﺍﺳﺖ ﮐﻪ ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺑﺮﺩﻩﺩﺍﺭﻯ ﻭ ﺑﺮﺩﻩﻓﺮﻭﺷﻰ ﺩﺭ ﻫﻴﭻ ﺁﺋﻴﻨﻰ ﻗﺒﻞ ﺍﺯ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺣﺮﺍﻡ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺍ ّﻣﺎ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬

‫ﺑﺮﺍﻯ ﺍ ّﻭﻟﻴﻦ ﺑﺎﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺻﺮﻓﴼ ﺑﻪ ﺗﺸﻮﻳﻖ ﺁﺯﺍﺩ ﺳﺎﺧﺘﻦ ﺑﺮﺩﻩﮔﺎﻥ ﻧﭙﺮﺩﺍﺧﺘﻨﺪ ﺑﻠﮑﻪ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﺍﻧﺴﺎﻥ ﻭ ﻧﻈﺎﻡ ﺑﺮﺩﻩﺩﺍﺭﻯ‬

‫ﺿﺪ ﺭﻭﺣﺎﻧﻰ ﺗﻌﺮﻳﻒ ﻓﺮﻣﻮﺩﻩ ﻭ ﺁﻧﺮﺍ ﻗﻄﻌﻴّﴼ ﻭ ﻣﻄﻠﻘﴼ ﻭ ﺩﺭ ﻫﺮ ﺻﻮﺭﺕ ﻭ ﺷﮑﻞ ﻭ ﻣﻮﻗﻌﻴّﺘﻰ ﺗﺤﺮﻳﻢ‬
‫ﺿﺪ ﺍﻧﺴﺎﻧﻰ ﻭ‬
‫ﺭﺍ ﺍﻣﺮﻯ‬
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‫ﻓﺮﻣﻮﺩﻧﺪ‪ ٥.‬ﺑﻬﻤﻴﻦ ﻟﺤﺎﻅ ﺍﺳﺖ ﮐﻪ ﺍﺣﮑﺎﻡ ﻫﻴﭽﻴﮏ ﺍﺯ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺑﺮﺗﺮﻯ ﺣﻘﻮﻕ ﻣﺮﺩ ﻧﺴﺒﺖ ﺑﻪ ﺯﻥ ﺭﺍ ﻗﺎﻃﻌﴼ ﺗﺤﺮﻳﻢ ﻧﻨﻤﻮﺩ ﻭ‬

‫ﻧﻈﺎﻡ ﻣﺮﺩﺳﺎﻻﺭﻯ ﺭﺍ ﺍﻧﮑﺎﺭ ﻧﮑﺮﺩ‪ .‬ﺍ ّﻣﺎ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﮐﻪ ﺑﺮﺍﻯ ﺍ ّﻭﻟﻴﻦ ﺑﺎﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺍﺻﻞ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺯﻥ ﻭ ﻣﺮﺩ ﺭﺍ‬

‫ﺍﺯ ﺍﺻﻮﻝ ﺑﻨﻴﺎﺩﻯ ﺗﻌﺎﻟﻴﻢ ﺧﻮﻳﺶ ﺷﻤﺮﺩﻩ ﻭ ﺍﺣﮑﺎﻣﻰ ﻧﻈﻴﺮ ﭼﻨﺪ ﻫﻤﺴﺮﻯ ﻳﺎ ﺟﻮﺍﺯ ﺧﺸﻮﻧﺖ ﺑﻪ ﺯﻧﺎﻥ ﻭ ﻳﺎ ﺗﺒﻌﻴﺾ ﺣﻘﻮﻕ‬

‫ﺍﺟﺘﻤﺎﻋﻰ ﻧﺴﺒﺖ ﺑﻪ ﺍﻳﺸﺎﻥ ﻭ ﻳﺎ ﻣﺤﺪﻭﺩ ﺳﺎﺧﺘﻦ ﺯﻧﺎﻥ ﺑﻪ ﭼﻬﺎﺭ ﺩﻳﻮﺍﺭﻯ ﺧﺎﻧﻪ ﺭﺍ ﻫﻤﮕﻰ ﻗﺎﻃﻌﺎﻧﻪ ﻣﺮﺩﻭﺩ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬

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‫ﺑﺎﺯ‬

‫ﺑﻬﻤﻴﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﺮﺧﻼﻑ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺟﺪﺍﺋﻰ ﻣﻴﺎﻥ ﻣﺆﻣﻦ ﻭ ﻏﻴﺮﻣﺆﻣﻦ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ‪ ،‬ﺯﺑﺎﻥ ﻧﻔﺮﺕ ﻭ ﮐﻴﻨﻪ ﻭ‬

‫ﺑﻴﮕﺎﻧﮕﻰ ﻣﺬﻫﺒﻰ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﻩ‪ ،‬ﻭﺍﮊﻩ ﮐﺎﻓﺮ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺧﺘﻪ ﻭ ﺑﺠﺎﻯ ﺁﻥ ﺯﺑﺎﻥ ﻭﺣﺪﺕ ﻭ ﻣﺤﺒّﺖ ﻭ ﺍﻟﻔﺖ ﻭ ﻣﻌﺎﺷﺮﺕ ﻭ ﺻﻠﺢ ﺑﺎ‬

‫ﻫﻤﮥ ﺍﻗﻮﺍﻡ ﻭ ﺍﺩﻳﺎﻥ ﺭﺍ ﺟﺎﻳﮕﺰﻳﻦ ﺳﺎﺧﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺧﺘﻼﻓﺎﺕ ﻭ ﺗﺒﻌﻴﺾ ﺣﻘﻮﻗﻰ ﻭ ﻳﺎ ﺍﺧﻼﻗﻰ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﮔﺮﻭﻩ ﻏﻴﺮﻣﺆﻣﻦ ﺍﺯ ﺭﻳﺸﻪ‬
‫‪ ٤‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻗﻠﻢ ﺍﻋﻠﻲ ﺩﺭ ﻫﺮ ﻳﮏ ﺍﺯ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﺍﺑﻮﺍﺏ ﻣﺤﺒّﺖ ﻭ ﺍﺗّﺤﺎﺩ ﺑﺎﺯ ﻧﻤﻮﺩﻩ ﻗﻠﻨﺎ ﻭ ﻗﻮﻟﻨﺎ ﺍﻟﺤﻖ ﻋﺎﺷﺮﻭﺍ ﻣﻊ ﺍﻻﺩﻳﺎﻥ‬

‫ﮐﻠّﻬﺎ ﺑﺎﻟ ّﺮﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﺁﻧﭽﻪ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﻭ ﻋﻠّﺖ ﺍﺟﺘﻨﺎﺏ ﻭ ﺗﻔﺮﻳﻖ ﺑﻮﺩ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺧﻮﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﺍﺭﺗﻘﺎء ﻭﺟﻮﺩ ﻭ ﺍﺭﺗﻔﺎﻉ ﻧﻔﻮﺱ‬

‫ﻧﺎﺯﻝ ﺷﺪﻩ ﺁﻧﭽﻪ ﮐﻪ ﺑﺎﺏ ﺍﻋﻈﻢ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﺍﻫﻞ ﻋﺎﻟﻢ‪ .‬ﺁﻧﭽﻪ ﺍﺯ ﻟﺴﺎﻥ ﻭ ﻗﻠﻢ ﻣﻠﻞ ﺍﻭﻟﻲ ﺍﺯ ﻗﺒﻞ ﻇﺎﻫﺮ ﺷﺪﻩ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺳﻠﻄﺎﻥ ﺁﻥ ﺩﺭ‬

‫ﺣﺐ ﺍﻟﻮﻃﻦ ﻣﻦ ﺍﻻﻳﻤﺎﻥ‪ ،‬ﻭ ﻟﺴﺎﻥ ﻋﻈﻤﺖ ﺩﺭ ﻳﻮﻡ ﻇﻬﻮﺭ ﻓﺮﻣﻮﺩﻩ ﻟﻴﺲ‬
‫ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺍﺯ ﺳﻤﺎء ﻣﺸﻴّﺖ ﻣﺎﻟﮏ ﻗﺪﻡ ﻧﺎﺯﻝ‪ .‬ﺍﺯ ﻗﺒﻞ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬
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‫ﻳﺤﺐ ﺍﻟﻌﺎﻟﻢ‪ .‬ﺑﺎﻳﻦ ﮐﻠﻤﺎﺕ ﻋﺎﻟﻴﺎﺕ ﻃﻴﻮﺭ ﺍﻓﺌﺪﻩ ﺭﺍ ﭘﺮﻭﺍﺯ ﺟﺪﻳﺪ ﺁﻣﻮﺧﺖ ﻭ ﺗﺤﺪﻳﺪﻭ ﺗﻘﻠﻴﺪ ﺭﺍ ﺍﺯ ﮐﺘﺎﺏ ﻣﺤﻮ‬
‫ﻳﺤﺐ ﺍﻟﻮﻃﻦ ﺑﻞ ﻟﻤﻦ‬
‫ﺍﻟﻔﺨﺮ ﻟﻤﻦ‬
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‫ﻓﺮﻣﻮﺩ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﭼﺎﭖ ﻣﺼﺮ‪ ،‬ﺹ ‪٢٩٠‬‬
‫ﮐﻞ‬
‫‪ ٥‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻗﺪ ﺣ ّﺮﻡ ﻋﻠﻴﮑﻢ ﺑﻴﻊ ﺍﻻﻣﺂء ﻭ ﺍﻟﻐﻠﻤﺎﻥ ﻟﻴﺲ ﻟﻌﺒﺪ ﺍﻥ ﻳﺸﺘﺮﻯ ﻋﺒﺪﴽ‪ ...‬ﻭ ﻟﻴﺲ ﻻﺣﺪ ﺍﻥ ﻳﻔﺘﺨﺮ ﻋﻠﻰ ﺍﺣﺪ ّ‬

‫ﻻ ﻫﻮ‪ .‬ﻳﻌﻨﻰ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﮐﻨﻴﺰ ﻭ ﻏﻼﻡ ﺑﺮ ﺷﻤﺎ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﻫﻴﭻ ﺑﻨﺪﻩ ﺍﻯ ﺣﻖ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﺑﻨﺪﻩ ﺩﻳﮕﺮﻯ ﺭﺍ‬
‫ﻻء ﻋﻠﻰ ﺍﻧّﻪ ﻻ ﺍﻟﻪ ﺍ ّ‬
‫ﺍﺭ ّﻗﺎء ﻟﻪ ﻭ ﺍﺩ ّ‬

‫ﻧﺪﺍﺭﺩ ﻭ ﻫﻴﭻ ﺍﻧﺴﺎﻧﻰ ﺣﻖ ﻓﺨﺮ ﻭﺭﺯﻳﺪﻥ ﺑﻪ ﻫﻴﭻ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﻧﺪﺍﺭﺩ ﭼﺮﺍ ﮐﻪ ﻫﻤﮕﺎﻥ ﺑﻨﺪﻩ ﻭ ﺁﻳﻨﻪ ﻭﺣﺪﺕ ﺧﺪﺍﻳﻨﺪ‪.‬‬
‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﻛﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺑﻨﺪ ‪۷۲‬‬

‫‪ ٦‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻭ ﺍﺯ ﺟﻤﻠﮥ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭﺣﺪﺕ ﻧﺴﺎء ﻭ ﺭﺟﺎﻝ ﺍﺳﺖ ﮐﻪ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺩﻭ ﺑﺎﻝ ﺍﺳﺖ ﻳﮑﻰ ﺑﺎﻝ‬

‫ﺭﺟﺎﻝ ﻭ ﻳﮏ ﺑﺎﻝ ﻧﺴﺎء ﺗﺎ ﺩﻭ ﺑﺎﻝ ﻣﺘﺴﺎﻭﻯ ﻧﮕﺮﺩﺩ ﻣﺮﻍ ﭘﺮﻭﺍﺯ ﻧﻨﻤﺎﻳﺪ ﺍﮔﺮ ﻳﮏ ﺑﺎﻝ ﺿﻌﻴﻒ ﺑﺎﺷﺪ ﭘﺮﻭﺍﺯﻣﻤﮑﻦ ﻧﻴﺴﺖ ﺗﺎ ﻋﺎﻟﻢ ﻧﺴﺎء ﻣﺘﺴﺎﻭﻯ ﺑﺎ ﻋﺎﻟﻢ‬
‫ﺭﺟﺎﻝ ﺩﺭ ﺗﺤﺼﻴﻞ ﻓﻀﺎﺋﻞ ﻭ ﮐﻤﺎﻻﺕ ﻧﺸﻮﺩ ﻓﻼﺡ ﻭ ﻧﺠﺎﺡ ﭼﻨﺎﻧﮑﻪ ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ ﻣﻤﺘﻨﻊ ﻭ ﻣﺤﺎﻝ‬
‫ﺍﺳﺪﺍﻪﻠﻟ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﻧﻲ‪ ،‬ﺍﻣﺮ ﻭ ﺧﻠﻖ ﺟﻠﺪ ‪ ،٤‬ﺹ ‪٣٣٤‬‬

‫‪۱۲‬‬

‫ﺣﻖ ﺁﺯﺍﺩﻯ ﻋﻘﻴﺪﻩ ﻭ ﻭﺟﺪﺍﻥ‪ ،‬ﻫﻤﮥ ﺍﻓﺮﺍﺩ ﺑﺸﺮ‪ ،‬ﺻﺮﻓﻨﻈﺮ ﺍﺯ ﺍﻋﺘﻘﺎﺩ ﻣﺬﻫﺒﻰ ﺭﺍ ﺩﺍﺭﺍﻯ‬
‫ﺑﺮﮐﻨﺪﻩ ﺍﺳﺖ ﻭ ﺑﺎ ﺗﺄﮐﻴﺪ ﺑﺮ ﺿﺮﻭﺭﺕ ﻭ ّ‬

‫ﺗﻘﺪﺱ ﻭ ﺣﻘﻮﻕ ﻭﺍﺣﺪ ﻣﻌ ّﺮﻓﻰ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﺑﻬﻤﻴﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺟﻬﺎﻧﻰ ﮐﻪ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻣﺬﻫﺒﻰ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ‬
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‫ﻋﻮﺍﻣﻞ ﻭ ﺍﻧﮕﻴﺰﻩﻫﺎﻯ ﻓﺮﻫﻨﮓ ﺧﺸﻮﻧﺖ ﻭ ﺟﻨﮓ ﻭ ﻧﻔﺮﺕ ﺷﺪﻩ ﺍﺳﺖ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻫﺮ ﻧﻮﻉ ﻓﺮﻫﻨﮓ ﺧﺸﻮﻧﺖ ﻭ ﻧﻔﺮﺕ ﺭﺍ ﻧﻔﻰ‬
‫ﮐﺮﺩﻩ ﻭ ﺑﺠﺎﻯ ﺁﻥ ﺍﺯ ﻟﺰﻭﻡ ﺍﻟﻔﺖ ﻭ ﺍﺗّﺤﺎﺩ ﻭ ﻭﺩﺍﺩ ﻭ ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪ .‬ﺑﻔﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ "ﺍﻯ ﺩﻭﺳﺘﺎﻥ‬
‫ﺳﺮﺍﭘﺮﺩﮤ ﻳﮕﺎﻧﮕﻰ ﺑﻠﻨﺪ ﺷﺪ ﺑﻪ ﭼﺸﻢ ﺑﻴﮕﺎﻧﮕﺎﻥ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﻣﺒﻴﻨﻴﺪ ﻫﻤﻪ ﺑﺎﺭ ﻳﮏ ﺩﺍﺭﻳﺪ ﻭ ﺑﺮﮒ ﻳﮏ ﺷﺎﺧﺴﺎﺭ"‪.‬‬

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‫ﭼﻨﺎﻧﮑﻪ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﺍﻳﻦ ﺍﺻﻮﻝ ﺟﺪﻳﺪ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺻﺮﻓﴼ ﺍﻣﺮﻯ ﺍﻧﺘﺰﺍﻋﻰ ﻭ ﺷﻌﺎﺭﻯ ﮐﻠّﻰ ﻧﻴﺴﺖ‪ .‬ﺑﻠﮑﻪ ﺍﻳﻦ ﺍﺻﻮﻝ‬

‫ﺷﺎﻟﻮﺩﮤ ﺍﺣﮑﺎﻡ ﻭ ﻗﻮﺍﻧﻴﻦ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﺻﻮﻝ ﺍﺧﻼﻗﻰ ﺁﺋﻴﻦ ﺑﺪﻳﻊ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮ ﺷﻌﺎﺭﻯ ﭘﻮﭺ ﺩﺭ ﻣﻴﺎﻥ ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ‬

‫ﺍﺣﮑﺎﻡ ﻭ ﻗﻮﺍﻧﻴﻦ ﻣﺒﺘﻨﻰ ﺑﺮ ﺍﺧﺘﻼﻑ ﻭ ﺗﺒﻌﻴﺾ ﻧﻴﺴﺖ‪ .‬ﺍﺯ ﺁﻥ ﻣﻬﻤﺘﺮ ﺍﻳﻨﮑﻪ ﻫﻤﺎﻧﻄﻮﺭ ﮐﻪ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﺍﻳﻦ ﺍﺻﻮﻝ ﺯﻣﻴﻨﮥ ﻃﺮﺣﻰ‬

‫ﻣﺆﺳﺴﺎﺕ ﻭ ﻧﻬﺎﺩﻫﺎﻯ ﻣﻠّﻰ ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺩﺭ ﺍﻳﻦ ﺁﺋﻴﻦ ﻧﻮﻳﻦ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺗﺤ ّﻘﻖ ﺁﻥ ﺍﺻﻮﻝ ﺭﺍ ﺩﺭ‬
‫ﺟﺪﻳﺪ ﺍﺯ ﻣﺪﻧﻴّﺖ ﻭ ﺗﺸﮑﻴﻞ ّ‬
‫ﻋﻤﻞ ﺍﻣﮑﺎﻥﭘﺬﻳﺮ ﻣﻰﻧﻤﺎﻳﺪ‪.‬‬

‫ﭘﺲ ﺩﺭ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﮐﻪ ﻭﻃﻦﺩﻭﺳﺘﻰ ﺍﻳﺮﺍﻧﻰ ﺑﺎ ﻓﺮﻫﻨﮓ ﺻﻠﺢ ﻭ ﻭﺩﺍﺩ ﻭ ﻣﺤﺒّﺖ ﺑﻪ ﺗﻤﺎﻡ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﻰﺁﻣﻴﺰﺩ ﻭ‬

‫ﻫﻮﻳّﺖ ﻣﻠّﻰ ﺑﺎ ﻫﻮﻳّﺘﻰ ﺍﻧﺴﺎﻧﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﺗﻮﺃﻡ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺣﺘّﻰ ﺩﺭ ﺷﮑﻞ ﻇﺎﻫﺮﻯ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﺩﺭ‬
‫ﻻ ﭘﻴﺎﻣﺒﺮ ﺻﺮﻓﴼ ﺑﻪ ﺯﺑﺎﻥ ﻣﻠّﻰ ﻗﻮﻣﻰ ﮐﻪ ﺩﺭ ﺁﻥ ﻣﺘﻮﻟّﺪ ﺷﺪﻩ ﺑﻮﺩ ﺁﻳﺎﺕ ﺍﻟﻬﻰ‬
‫ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩ‪ .‬ﺩﺭ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﻣﻌﻤﻮ ً‬

‫ﻻ ﺩﺭ ﺣﻴﻄﮥ ﻗﻮﻣﻰ ﻭ ﺯﺑﺎﻧﻰ ﻭﺍﺣﺪ ﺻﻮﺭﺕ ﻣﻰﮔﺮﻓﺖ ﻭ ﺯﺑﺎﻥ ﻭﺣﻰ ﻫﻢ ﺻﺮﻓﴼ ﺯﺑﺎﻥ ﺁﻥ‬
‫ﺭﺍ ﻧﺎﺯﻝ ﻣﻰﻧﻤﻮﺩ‪ .‬ﺯﻧﺪﮔﻰ ﭘﻴﺎﻣﺒﺮ ﻣﻌﻤﻮ ً‬
‫ﻗﻮﻡ ﻭ ﻣﻠﻴّﺖ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺣﺘّﻰ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻫﻢ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﻫﻴﭻ ﺭﺳﻮﻟﻰ ﺟﺰ ﺑﻪ ﺯﺑﺎﻥ ﻗﻮﻡ ﺧﻮﺩﺵ‬
‫ﻣﻮﻇﻒ‬
‫ﻓﺮﺳﺘﺎﺩﻩ ﻧﺸﺪﻩ ﺍﺳﺖ‪ ٨.‬ﺍ ّﻣﺎ ﺁﺷﮑﺎﺭﺳﺖ ﮐﻪ ﻗﻮﻡ ﭘﻴﺎﻣﺒﺮ ﻭ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺑﻪ ﺯﺑﺎﻥ ﻗﻮﻡ ﭘﻴﺎﻣﺒﺮ ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺁﻧﺎﻥ ﮐﻪ ّ‬

‫ﺑﻪ ﻗﺒﻮﻝ ﺁﺋﻴﻦ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﺑﺘﻮﺍﻧﻨﺪ ﺯﺑﺎﻥ ﻭﺣﻰ ﺭﺍ ﺑﻔﻬﻤﻨﺪ ﻭ ﺍﺯ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺑﺎﺧﺒﺮ ﮔﺮﺩﻧﺪ‪ .‬ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺩﺭ ﮔﺬﺷﺘﻪ ﻣﺨﺎﻃﺐ‬

‫ﺁﺋﻴﻦ ﺍﻟﻬﻰ ﻗﺒﻞ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﻗﻮﻡ ﻭ ﻣﻠﺘّﻰ ﺑﻮﺩﻩ ﺍﺳﺖ ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﻣﺘﻮﻟّﺪ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺍ ّﻣﺎ ﻭﻗﺘﻰ ﺑﻪ ﺁﺛﺎﺭ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ‬
‫ﻧﮕﺎﻩ ﻣﻰﮐﻨﻴﻢ ﻣﻰﺑﻴﻨﻴﻢ ﮐﻪ ﺍﮔﺮ ﭼﻪ ﺯﺑﺎﻥ ﺷﻴﺮﻳﻦ ﻭ ﻓﺨﻴﻢ ﻓﺎﺭﺳﻰ ﻭﺳﻴﻠﻪ ﻧﺰﻭﻝ ﻭﺣﻰ ﺩﺭ ﺍﻳﻦ ﺁﺋﻴﻦ ﺑﺪﻳﻊ ﺍﺳﺖ ﺍ ّﻣﺎ ﻫﻢ ﻣﺒﺸﺮ ﻭ ﻫﻢ‬

‫ﺷﺎﺭﻉ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺩﺭ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺑﻪ ﻳﮏ ﺯﺑﺎﻥ ﺍﮐﺘﻔﺎء ﻧﮑﺮﺩﻩ ﺑﻠﮑﻪ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﻫﻢ ﻣﻰﻧﮕﺎﺭﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﻳﮕﺮ ﻫﻴﺎﮐﻞ‬

‫ﻣﻘﺪﺳﮥ ﺍﻳﻦ ﺩﻳﺎﻧﺖ ﻳﻌﻨﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﻋﻼﻭﻩ ﺑﺮ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﺑﻰ ﺑﻪ ﺯﺑﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ ﻫﻢ ﺑﻌﻨﻮﺍﻥ‬
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‫ﻭﺳﻴﻠﻪﺍﻯ ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺣﻘﺎﺋﻖ ﺭﻭﺣﺎﻧﻰ ﺩﺳﺖﺯﺩﻩﺍﻧﺪ‪ .‬ﭘﺲ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﮔﺎﻫﻰ ﺑﻪ ﺯﺑﺎﻥ ﺗﺮﮐﻰ ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺑﻪ‬
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‫ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﻫﻢ ﺩﺳﺖ ﺑﻪ ﺗﺤﺮﻳﺮ ﺯﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﻳﮕﺎﻧﻪ ﺍﺳﺖ ﻭ ﻋﻠّﺖ ﺁﻥ ﻫﻢ ﻳﮕﺎﻧﮕﻰ ﻣﺮﺣﻠﮥ ﺟﺪﻳﺪ‬
‫ﺗﮑﺎﻣﻞ ﺭﻭﺣﺎﻧﻰ ﻧﻮﻉ ﺑﺸﺮ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻌﻨﻮﺍﻥ ﺭﺳﻮﻝ ﺍﻟﻬﻰ ﺑﻪ ﺯﺑﺎﻥ ﻗﻮﻡ ﺧﻮﻳﺶ ﺳﺨﻦ‬

‫ﻣﻰﮔﻮﻳﺪ ﻭﻟﻰ ﺑﺨﻼﻑ ﺍﺩﻭﺍﺭ ﮔﺬﺷﺘﮥ ﺭﻭﺣﺎﻧﻰ ﻗﻮﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﻃﺮﻓﻰ ﺍﻳﺮﺍﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﻃﺮﻓﻰ ﺗﻤﺎﻡ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‪.‬‬

‫ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺗﻀﺎ ّﺩ ﻣﻴﺎﻥ ﻭﻃﻦﺩﻭﺳﺘﻰ ﻭ ﺟﻬﺎﻥ ﺩﻭﺳﺘﻰ ﺩﺭ ﺯﺑﺎﻥ ﻭﺣﻰ ﻭ ﺷﮑﻞ ﻇﺎﻫﺮﻯ ﺗﺠﻠّﻰ ﺣﻘﺎﺋﻖ ﺍﻟﻬﻰ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺁﺋﻴﻦ ﺍﺯ‬
‫ﻣﻴﺎﻥ ﻣﻰﺭﻭﺩ‪ .‬ﻧﻈﺮ ﺑﺂﻧﮑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ ﺻﻠﺢ ﻭ ﺍﺗّﺤﺎﺩ ﻭ ﻳﮕﺎﻧﮕﻰ ﻫﻤﮥ ﻋﺎﻟﻢ ﺑﺸﺮﻯ ﺁﻣﺪﻩ ﺍﺳﺖ ﻗﻮﻡ ﻣﺨﺎﻃﺐ‬
‫‪ ٧‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺩﺭﻳﺎﻱ ﺩﺍﻧﺶ‪ ،‬ﺹ ‪٨-٧‬‬
‫‪ ٨‬ﻭ ﻣﺎ ﺍﺭﺳﻠﻨﺎ ﻣﻦ ﺭﺳﻮﻝ ّﺍﻻ ﺑﻠﺴﺎﻥ ﻗﻮﻡ ‪ .‬ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺁﻳﻪ ﭼﻬﺎﺭﻡ‪ .‬ﻳﻌﻨﻰ ﻧﻔﺮﺳﺘﺎﺩﻳﻢ ﺭﺳﻮﻻﻧﻤﺎﻥ ﺭﺍ ﻣﮕﺮ ﺑﺰﺑﺎﻥ ﻗﻮﻣﺸﺎﻥ‪.‬‬

‫‪۱۳‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﮐﻪ ﺑﺮﺍﻯ ﺁﻥ ﻗﻮﻡ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪﻩﺍﻧﺪ ﺻﺮﻓﴼ ﺍﻳﺮﺍﻥ ﻧﻴﺴﺖ‪ .‬ﺍ ّﻣﺎ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﺍﻳﺮﺍﻥ ﺁﻣﺪﻩﺍﻧﺪ ﻭ‬

‫ﻟﺬﺍ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻣﻬﺮ ﺍﻳﺮﺍﻥ ﻭ ﻣﻬﺮ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﺟﺰﺋﻰ ﻧﺎﮔﺴﺴﺘﻨﻰ ﺍﺯ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﻨﺎ ﺑﻪ ﻣﻔﻬﻮﻡ ﺟﺪﻳﺪ "ﻗﻮﻡ‬

‫ﭘﻴﺎﻣﺒﺮ" ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺑﺪﻳﻊ ﺍﺳﺖ ﮐﻪ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺑﻪ ﺯﺑﺎﻧﻬﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺣﻘﺎﺋﻖ ﺍﻟﻬﻰ ﺭﺍ ﺍﺭﺍﺋﻪ ﮐﺮﺩﻩ ﺍﺳﺖ ﺩﺭ ﻋﻴﻦ ﺁﻧﮑﻪ ﺯﺑﺎﻥ‬
‫ﺗﻘﺪﺱ ﻭﻳﮋﻩﺍﻯ ﻳﺎﻓﺘﻪ ﻭ ﻟﺬﺍ ﻭﺳﻴﻠﻪ ﻭ ﻇﺮﻑ ﻧﺰﻭﻝ ﻭﺣﻰ ﻣﻰﮔﺮﺩﺩ‪ ٩.‬ﺍﺯ ﺁﻥ ﮔﺬﺷﺘﻪ ﺯﻧﺪﮔﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ‬
‫ﻓﺎﺭﺳﻰ ﺍﻣﺘﻴﺎﺯ ﻭ ّ‬

‫ﺗﻮﺳﻂ ﺩﻭﻟﺖ ﺍﻳﺮﺍﻥ ﺑﻮﺩ ﮐﻪ ﺯﻧﺪﮔﻰ ﻇﺎﻫﺮﻯ ﺍﻳﺸﺎﻥ ﭘﺲ ﺍﺯ‬
‫ﭼﺎﺭﭼﻮﺏ ﺯﺑﺎﻧﻰ ﻭﺍﺣﺪ ﺻﻮﺭﺕ ﻧﮕﺮﻓﺖ ﺑﻠﮑﻪ ﺑﺨﺎﻃﺮ ﺗﺒﻌﻴﺪ ﺍﻳﺸﺎﻥ ّ‬

‫ﺑﻤﺪﺕ ﭼﻬﻞ ﺳﺎﻝ ﺩﺭ ﺩﺍﺧﻞ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﻰ ﺻﻮﺭﺕ ﭘﺬﻳﺮﻓﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﺯﺑﺎﻥ ﻓﺎﺋﻖ ﻣﺤﻴﻄﻰ ﺑﻮﺩ ﮐﻪ‬
‫ﺍﻳﺮﺍﻥ‬
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‫ﺗﻮﺳﻂ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻫﻢ ﺑﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻭ ﻫﻢ ﺑﻪ ﺯﺑﺎﻥ‬
‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺁﻥ ﺯﻧﺪﮔﻰ ﻣﻰﮐﺮﺩﻧﺪ‪ .‬ﺍ ّﻣﺎ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ّ‬

‫ﻣﻬﻢ ﺩﻳﮕﺮﻯ ﺩﺭ ﺍﻳﻦ ﺁﺋﻴﻦ ﺍﻟﻬﻰ ﻧﻴﺰ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﭘﻴﺎﻡ ﺍﻳﺸﺎﻥ ﺍﺯ‬
‫ﻋﺮﺑﻰ ﺑﻴﺎﻧﮕﺮ ﺍﺻﻞ ﺑﺴﻴﺎﺭ‬
‫ّ‬

‫ﺗﻨﮕﻨﺎﻯ ﻓﺮﻫﻨﮓ ﻧﻔﺮﺕ ﻭ ﮐﻴﻨﻪ ﮐﻪ ﮔﺎﻫﻰ ﺑﺸﮑﻞ ﻋﺮﺏﺳﺘﻴﺰﻯ ﻭ ﮔﺎﻫﻰ ﺑﺸﮑﻞ ﭘﺎﺭﺳﻰﺳﺘﻴﺰﻯ ﺧﻮﺩ ﺭﺍ ﻇﺎﻫﺮ ﮐﺮﺩﻩ ﻳﺎ ﻣﻰﮐﻨﺪ ﻓﺮﺍﺗﺮ‬

‫ﺭﻓﺘﻪ ﻭ ﺍﺯ ﺍﺑﺘﺪﺍ ﺑﻪ ﻟﺰﻭﻡ ﺍﺣﺘﺮﺍﻡ ﻫﻢ ﺑﻪ ﻓﺮﻫﻨﮓ ﺷﮑﻮﻫﻤﻨﺪ ﺍﻳﺮﺍﻥ ﮐﻬﻨﺴﺎﻝ ﺯﺭﺗﺸﺘﻰ ﻭ ﻫﻢ ﺑﻪ ﺁﺋﻴﻦ ﻓﺮﺧﻨﺪﮤ ﺍﺳﻼﻣﻰ ﺗﺄﮐﻴﺪ ﮐﺮﺩﻩ ﻭ‬

‫ﺗﺠﺪﺩ ﺩﺭ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻧﻴﺰ ﻣﻰﺑﺎﺷﺪ ﮐﻪ ﺑﺨﺼﻮﺹ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ‬
‫ﻣﻰﮐﻨﺪ‪ .‬ﭼﻨﺎﻧﮑﻪ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﺍﻳﻦ ﺍﻣﺮ ﺑﺎﺯﺗﺎﺑﻰ ﺍﺯ ﻣﻔﻬﻮﻡ ﺑﺪﻳﻊ‬
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‫ﻣﻨﻈﻢ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﻃﺮﻓﻰ ﺑﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻭ‬
‫ﺍﻳﺮﺍﻥ ﻣﻮﺭﺩ ﺗﺄﮐﻴﺪ ﮔﺴﺘﺮﺩﻩ ﻭ ّ‬

‫ﻋﺮﺑﻰ ﺍﻧﺰﺍﻝ ﺁﻳﺎﺕ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺍﺯ ﻃﺮﻓﻰ ﺍﺯ ﻟﺰﻭﻡ ﺍﻧﺘﺨﺎﺏ ﻳﺎ ﺍﺧﺘﺮﺍﻉ ﺩﻣﮑﺮﺍﺗﻴﮏ ﺯﺑﺎﻧﻰ ﺩ ّﻭﻡ ﺑﺮﺍﻯ ﻫﻤﮥ ﻣﺮﺩﻡ ﺩﻧﻴﺎ ﺳﺨﻦ‬
‫ﻓﺮﻣﻮﺩﻧﺪ‪.‬‬

‫‪١٠‬‬

‫ﺍ ّﻣﺎ ﻋﻠﻴﺮﻏﻢ ﺁﻥ ﺯﺑﺎﻥ ﺁﻳﻨﺪﮤ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻧﻈﺮ ﺑﻪ ﺁﻧﮑﻪ ﺯﺑﺎﻥ ﺍﺻﻠﻰ ﻭﺣﻰ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻣﻰﺑﺎﺷﺪ ﺍﻳﻦ ﺯﺑﺎﻥ ﺩﺭ ﺗﺎﺭﻳﺦ‬

‫ﻣﻘﺪﺱ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪.‬‬
‫ﺁﻳﻨﺪﮤ ﺑﺸﺮ ﻫﻤﻮﺍﺭﻩ ﻣﻮﻗﻔﻰ ﻳﮕﺎﻧﻪ ﻭ ﻣﻤﺘﺎﺯ ﻭ ّ‬

‫ﺝ‪ :‬ﺍﺻـﻮﻝ ﺳـﻪﮔﺎﻧﮥ ﭘﻴﺎﻡ ﺑﻬﺎﺋﻰ‬
‫ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺮ ﺧﻼﻑ ﺳﻨّﺖ ﭼﻴﺮﻩ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ‪ ،‬ﻣﻨﺤﺼﺮ ﺑﻪ ﭼﻨﺪ ﻣﻮﻋﻈﻪ ﻭ ﻳﺎ ﻳﮏ ﮐﺘﺎﺏ ﻧﻴﺴﺖ‪.‬‬

‫ﻣﺘﻌﺪﺩﻯ ﻇﺎﻫﺮ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻧﻈﺮ ﺗﻌﺪﺍﺩ ﺑﻪ ﺣﺪﻭﺩ‬
‫ﺑﺎﻟﻌﮑﺲ ﺗﺠﻠّﻰ ﻭﺣﻰ ﺍﻟﻬﻰ ﺩﺭ ﺍﻳﻦ ﺁﺋﻴﻦ ﺑﺪﻳﻊ ﺑﺸﮑﻞ ﮐﺘﺎﺑﻬﺎ ﻭ ﻧﺎﻣﻪﻫﺎﻯ‬
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‫ﺻﺪ ﺟﻠﺪ ﺑﺎﻟﻎ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺁﺛﺎﺭ ﺩﺭ ﻃﻮﻝ ‪ ٤٠‬ﺳﺎﻝ ﺩﻭﺭﺍﻥ ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﮐﻪ ﺗﻤﺎﻣﻰ ﺍﻳﻦ ﺩﻭﺭﺍﻥ ﺩﺭ ﺗﺒﻌﻴﺪ ﻭ‬
‫ﺍﺳﺎﺭﺕ ﺍﻳﺸﺎﻥ ﺩﺭ ﻣﻤﻠﮑﺖ ﻋﺜﻤﺎﻧﻰ ﺳﭙﺮﻯ ﮔﺮﺩﻳﺪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭﮎ ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻳﻌﻨﻰ ﺷﻨﺎﺳﺎﺋﻰ ﻣﺤﺘﻮﺍﻯ ﺁﻥ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﻏﺎﻳﺖ ﻭ ﻫﺪﻑ ﻧﮕﺎﺭﺵ ﺁﻥ ﺁﺛﺎﺭ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻭﺻﻴّﺘﻨﺎﻣﮥ ﺧﻮﻳﺶ ﮐﻪ ﻣﻮﺳﻮﻡ ﺑﻪ ﮐﺘﺎﺏ ﻋﻬﺪ‬
‫ﺁﺛﺎﺭ ﻣﺴﺘﻠﺰﻡ ﺁﺷﻨﺎﺋﻰ ﻭ ّ‬
‫‪ ٩‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺩﺭﺑﺎﺭﮤ ﺯﺑﺎﻥ ﻧﻮﺷﺘﻪ ﺑﻮﺩﻳﺪ ﺗﺎﺯﻯ ﻭ ﭘﺎﺭﺳﻰ ﻫﺮ ﺩﻭ ﻧﻴﮑﻮ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﺁﻧﭽﻪ ﺍﺯ ﺯﺑﺎﻥ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﭘﻰ ﺑﺮﺩﻥ ﺑﮕﻔﺘﺎﺭ‬
‫ﮔﻮﻳﻨﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺍﺯ ﻫﺮ ﺩﻭ ﻣﻰ ﺁﻳﺪ ﻭ ﺍﻣﺮﻭﺯ ﭼﻮﻥ ﺁﻓﺘﺎﺏ ﺩﺍﻧﺶ ﺍﺯ ﺁﺳﻤﺎﻥ ﺍﻳﺮﺍﻥ ﺁﺷﮑﺎﺭ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ ﻫﺮ ﭼﻪ ﺍﻳﻦ ﺯﺑﺎﻥ ﺭﺍ ﺳﺘﺎﻳﺶ ﻧﻤﺎﺋﻴﺪ‬
‫ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﻛﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﭼﺎﭖ ﻣﺼﺮ‪ ،‬ﺹ ‪٢٦٢‬‬
‫‪ ١٠‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻟﺴﺎﻥ ﭘﺎﺭﺳﻰ ﺑﺴﻴﺎﺭﻣﻠﻴﺢ ﺍﺳﺖ ﻭﻟﺴﺎﻥ ﺍﻪﻠﻟ ﺩﺭﺍﻳﻦ ﻇﻬﻮﺭﺑﻪ ﻟﺴﺎﻥ ﻋﺮﺑﻰ ﻭﻓﺎﺭﺳﻰ ﻫﺮﺩﻭ ﺗﮑﻠﻢ ﻧﻤﻮﺩﻩ‪ .. .‬ﻭﻟﮑﻦ‬

‫ﻣﻘﺼﻮﺩﺁﻧﮑﻪ ﻟﻐﺘﻰ ﺍﺯﻟﻐﺎﺕ ﺭﺍ ﺍﻫﻞ ﺍﺭﺽ ﺍﺧﺘﻴﺎﺭﻧﻤﺎﻳﻨﺪ ﻭﻋﻤﻮﻡ ﺧﻠﻖ ﺑﻪ ﺁﻥ ﺗﮑﻠﻢ ﮐﻨﻨﺪ‬
‫ﻋﺒﺪﺍﻟﺤﻤﻴﺪ ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻱ‪ ،‬ﮔﻨﺞ ﺷﺎﻳﮕﺎﻥ‪ ،‬ﺹ ‪٢١٣-٢١٢‬‬

‫‪۱۴‬‬

‫ﻣﻰﺑﺎﺷﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺸﮑﻞﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﻫﺪﻑ ﻏﺎﺋﻰ ﺁﺛﺎﺭ ﺧﻮﺩ ﺭﺍ ﺗﺼﺮﻳﺢ ﻭ ﺗﺄﮐﻴﺪ ﻣﻰﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﭼﻨﻴﻦ‬

‫ﺍﺳﺖ‪:‬‬

‫ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﺍﺯ ﺣﻤﻞ ﺷﺪﺍﺋﺪ ﻭ ﺑﻼﻳﺎ ﻭ ﺍﻧﺰﺍﻝ ﺁﻳﺎﺕ ﻭ ﺍﻇﻬﺎﺭ ﺑﻴّﻨﺎﺕ ﺍﺧﻤﺎﺩ ﻧﺎﺭ ﺿﻐﻴﻨﻪ ﻭ ﺑﻐﻀﺎء ﺑﻮﺩﻩ ﮐﻪ‬

‫ﺷﺎﻳﺪ ﺁﻓﺎﻕ ﺍﻓﺌﺪﻩ ﺍﻫﻞ ﻋﺎﻟﻢ ﺑﻨﻮﺭ ﺍﺗّﻔﺎﻕ ﻣﻨ ّﻮﺭ ﮔﺮﺩﺩ ﻭ ﺑﻪ ﺁﺳﺎﻳﺶ ﺣﻘﻴﻘﻰ ﻓﺎﺋﺰ‪.‬‬

‫‪١١‬‬

‫ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺗﻤﺎﻣﻰ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺸﮑﻞﻫﺎﻯ ﻣﺘﻔﺎﻭﺕ ﻣﻌﻄﻮﻑ ﺑﻪ ﺍﺻﻞ ﻭﺍﺣﺪﻯ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﺻﻞ ﻳﮕﺎﻧﮕﻰ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺗﺤ ّﻘﻖ ﻓﺮﻫﻨﮓ ﺻﻠﺢ ﻭ ﻭﺩﺍﺩ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺟﻬﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﻣﺎﻫﻴّﺖ ﻭ ﻫﻮﻳّﺖ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻭ ﻓﺮﻫﻨﮓ‬

‫ﺭﻭﺣﺎﻧﻰ ﺁﻥ ﺭﺍ ﺑﻪ ﻧﺤﻮ ﺟﺎﻣﻊ ﻭ ﮐﺎﻣﻞ ﺗﻌﺮﻳﻒ ﻭ ﺗﺼﻮﻳﺮ ﻣﻰﮐﻨﺪ‪ .‬ﺍﺯ ﻧﻈﺮ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻫﺮ ﭼﻪ ﮐﻪ ﺑﺎ ﺍﻳﻦ ﺍﺻﻞ ﺑﻨﻴﺎﺩﻯ ﺳﺎﺯﮔﺎﺭ‬
‫ﺑﺎﺷﺪ ﺻﺤﻴﺢ ﻭ ﻣﻄﻠﻮﺑﺴﺖ ﻭ ﺑﺎﻳﺪ ﺗﺸﻮﻳﻖ ﻭ ﺣﻤﺎﻳﺖ ﮔﺮﺩﺩ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﮐﻪ ﺑﺎ ﺁﻥ ﻣﻨﺎﻓﺎﺕ ﻭ ﺗﻌﺎﺭﺽ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻧﺎﻣﻄﻠﻮﺏ ﻭ‬

‫ﻣﻨﻔﻰ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘّﻪ ﺩﺷﻤﻨﺎﻥ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻫﻤﺎﻧﻨﺪ ﺩﺷﻤﻨﺎﻥ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺑﻪ ﻣﺎﻫﻴّﺖ ﻭ ﻫﻮﻳّﺖ ﺭﺍﺳﺘﻴﻦ ﺩﻳﺎﻧﺖ ﺟﺪﻳﺪ ﮐﺎﺭﻯ‬

‫ﺗﺠﺪﺩ ﺟﺎﻣﻌﻪ ﺷﻮﻧﺪ ﻭ‬
‫ﻧﺪﺍﺷﺘﻪ ﻭ ﻫﻤﮥ ﻧﻴﺮﻭﻯ ﺧﻮﺩ ﺭﺍ ﻣﺼﺮﻭﻑ ﻣﺴﺦ ﻭ ﺩﺭﻭﻍ ﻭ ﺍﻓﺘﺮﺍء ﻣﻰﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺍﻳﻨﮑﻪ ﻣﺎﻧﻊ ﺗﮑﺎﻣﻞ ﻭ ﺗﺤ ّﻮﻝ ﻭ‬
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‫ﺗﺠﺪﺩ‬
‫ﺗﻮﺩﮤ ﻧﺎﺁﮔﺎﻩ ﺭﺍ ﺩﺭ ﺍﺳﺎﺭﺕ ﺳﻨّﺖﻫﺎﻯ ﭘﻮﺳﻴﺪﻩ ﻭ ﻣﺮﺩﮤ ﮔﺬﺷﺘﮕﺎﻥ ﺑﺎﻗﻰ ﻧﮕﻬﺪﺍﺭﻧﺪ‪ .‬ﻫﺪﻑ ﺍﻳﻦ ﺩﺷﻤﻨﺎﻥ ﺗﺤ ّﻮﻝ ﻭ ﺗﺮ ّﻗﻰ ﻭ‬
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‫ﺗﻌﺼﺒﺎﺕ ﻣﺬﻫﺒﻰ ﻣﺮﺩﻡ ﺗﺼﻮﻳﺮﻯ ﻫﻮﻟﻨﺎﮎ ﺍﺯ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺩﺭ‬
‫ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﺗﮑﺮﺍﺭ ﺗﻬﻤﺖﻫﺎﻯ ﻧﺎﺭﻭﺍ ﻭ ﺑﺎﺯﻯ ﺑﺎ ﺍﺣﺴﺎﺳﺎﺕ ﻭ‬
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‫ﺫﻫﻦ ﻋﺎ ّﻣﻪ ﺗﺮﺳﻴﻢ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺁﻧﮑﻪ ﻣﺮﺩﻡ ﻫﺮﮔﺰ ﺑﺨﻮﺩ ﺍﺟﺎﺯﮤ ﭘﮋﻭﻫﺶ ﻭ ﺗﺤ ّﺮﻯ‬
‫ﻣﺴﺘﻘﻼﻧﻪ ﺩﺭ ﻣﻮﺭﺩ ﺣﻘﻴﻘﺖ ﺩﻳﺎﻧﺖ ﺟﺪﻳﺪ ﺭﺍ ﻧﺪﺍﺩﻩ‬
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‫ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺯ ﻣﻮﻫﺒﺖ ﻋﻘﻞ ﻭ ﺍﻳﻤﺎﻥ ﻫﺮ ﺩﻭ ﻣﺤﺮﻭﻡ ﮔﺮﺩﻧﺪ‪ .‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻭ ﻫﻤﮥ ﮐﺘﺎﺏﻫﺎﻯ ﺁﺳﻤﺎﻧﻰ ﺗﺄﮐﻴﺪ ﺷﺪﻩ‬

‫ﺍﺳﺖ ﻣﺨﺎﻟﻔﺖ ﻭ ﺍﻧﮑﺎﺭ ﭘﻴﺎﻣﺒﺮ ﺟﺪﻳﺪ ﻳﮏ ﺍﺻﻞ ﺗﻐﻴﻴﺮﻧﺎﭘﺬﻳﺮ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺍﺳﺖ‪.‬‬

‫‪١٢‬‬

‫ﺳﺮﺍﻥ ﻣﺬﻫﺒﻰ ﻭ ﺳﻴﺎﺳﻰ ﺑﺮﺍﻯ ﺣﻔﻆ ﺟﺎﻩ ﻭ‬

‫ﻣﻘﺎﻡ ﻭ ﻣﻨﺎﻓﻊ ﺧﻮﻳﺶ ﺍﺯ ﻗﺒﻮﻝ ﻣﺪﻧﻴّﺖ ﺭﻭﺣﺎﻧﻰ ﺑﺪﻳﻊ ﻭ ﻭﺣﻰ ﺍﻟﻬﻰ ﺳﺮﺑﺎﺯ ﺯﺩﻩ ﻭ ﻭﺍﺑﺴﺘﮕﻰ ﻋﺎ ّﻣﮥ ﻣﺮﺩﻡ ﺑﻪ ﺗﻘﻠﻴﺪ ﺍﺯ ﺧﻮﺩ ﺭﺍ‬

‫ﻭﺳﻴﻠﻪﺍﻯ ﺑﺮﺍﻯ ﻧﻔﻰ ﭘﻴﺎﻣﺒﺮ ﺟﺪﻳﺪ ﻭ ﻓﺮﻫﻨﮓ ﺑﺪﻳﻌﺶ ﻗﺮﺍﺭ ﻣﻰﺩﻫﻨﺪ‪ .‬ﺍﺯ ﻫﻤﻴﻦ ﺭﻭﺳﺖ ﮐﻪ ﻫﻨﻮﺯ ﺍﮐﺜﺮ ﻣﺴﻴﺤﻴﺎﻥ ﺑﻪ ﺣ ّﻘﺎﻧﻴّﺖ‬

‫ﺍﺳﻼﻡ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻩﺍﻧﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﻫﻤﮥ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻣﻮﺭﺩ ﻇﻠﻢ ﻭ ﺁﺯﺍﺭ ﻣﺮﺩﻡ ﺍﻃﺮﺍﻑ ﻭ ﺧﺼﻮﺻﴼ ﺍﺻﺤﺎﺏ ﺯﻭﺭ ﻭ ﺯﺭ‬
‫ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬

‫ﺍ ّﻣﺎ ﺧﺼﻮﺻﻴّﺖ ﻣﺴﺦ ﻭ ﺍﻓﺘﺮﺍء ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭﻭﻍ ﭘﺮﺩﺍﺯﺍﻥ ﮐﺎﺭﻯ ﺑﻪ ﺣﻘﻴﻘﺖ ﺩﻳﺎﻧﺖ ﺑﺪﻳﻊ ﻧﺪﺍﺷﺘﻪ ﻭ ﻫﺮﮔﺰ ﺑﻪ ﻣﻄﺎﻟﻌﮥ‬

‫ﺟﺪﻯ ﻭ ﻣﻨﺼﻔﺎﻧﻪ ﺩﺭ ﻣﻮﺭﺩ ﺁﻥ ﻧﭙﺮﺩﺍﺧﺘﻪ ﻭ ﻧﻤﻰﭘﺮﺩﺍﺯﻧﺪ‪ .‬ﺑﺎﻟﻌﮑﺲ ﺍﻳﺸﺎﻥ ﺩﻳﺎﻧﺖ ﺟﺪﻳﺪ ﺭﺍ ﻫﻤﻮﺍﺭﻩ ﺑﺸﮑﻞ ﺑﺎﺯﺗﺎﺑﻰ ﺍﺯ ﺗﺮﺱﻫﺎ ﻭ‬
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‫ﺗﺎﺑﻮﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻣﺤﻴﻂ ﺧﻮﺩ ﻗﻠﻤﺪﺍﺩ ﻣﻰﻧﻤﺎﻳﻨﺪ‪ .‬ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﻫﻤﻮﺍﺭﻩ ﺣﻘﻴﻘﺖ ﭘﻴﺎﻡ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﻰ ﻣﻮﺭﺩ ﻏﻔﻠﺖ‬

‫ﻋﻤﺪﻯ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺑﺎﻟﻌﮑﺲ ﺳﺮﺍﻥ ﻣﺬﻫﺒﻰ ﻭ ﺳﻴﺎﺳﻰ ﺩﺭ ﺗﻌﺮﻳﻒ ﺩﻳﺎﻧﺖ ﺟﺪﻳﺪ ﺍﺯ ﺭﻭﺵ ﻭﺍﺣﺪﻯ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﺸﺎﻥ ﺑﻪ‬

‫ﺟﺎﻣﻌﮥ ﺧﻮﺩ ﻧﮕﺎﻩ ﻣﻰﮐﻨﻨﺪ ﻭ ﻣﻰﺑﻴﻨﻨﺪ ﮐﻪ ﭼﻪ ﻋﻮﺍﻣﻞ ﻭ ﺳﻤﺒﻞﻫﺎﺋﻰ ﻣﻮﺭﺩ ﻧﻔﺮﺕ ﻭ ﺍﻧﺰﺟﺎﺭ ﻭ ﺗﺮﺱ ﻋﺎ ّﻣﮥ ﻣﺮﺩﻡ ﺍﺳﺖ ﺁﻧﮕﺎﻩ ﺁﻥ‬

‫ﺍﺻﻮﻝ ﺭﺍ ﻓﺮﺍﻓﮑﻨﻰ ﮐﺮﺩﻩ ﻭ ﺑﻪ ﺩﻳﺎﻧﺖ ﺟﺪﻳﺪ ﻭ ﭘﻴﺎﻡ ﺑﺪﻳﻊ ﻧﺴﺒﺖ ﻣﻰﺩﻫﻨﺪ‪ .‬ﺩﺭ ﻧﺘﻴﺠﮥ ﺗﻌﺮﻳﻒ ﺍﻳﺸﺎﻥ ﺍﺯ ﺩﻳﺎﻧﺖ ﺑﺪﻳﻊ ﭼﻴﺰﻯ ﺟﺰ‬
‫ﭘﺮﺗﺎﺏ ﺟﺎﻫﻼﻧﻪ ﻭ ﻇﺎﻟﻤﺎﻧﮥ ﻋﻘﺪﻩﻫﺎ ﻭ ﺗﺎﺑﻮﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺑﻪ ﭘﻴﮑﺮ ﺁﺋﻴﻦ ﺑﺪﻳﻊ ﻧﻤﻰﺑﺎﺷﺪ‪.‬‬
‫‪ ١١‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ‪ ،‬ﺹ ‪٣٠٩‬‬

‫‪ ١٢‬ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻣﺎ ﻳﺎﺗﻴﻬﻢ ﻣﻦ ﺭﺳﻮﻝ ﺍﻻ ﮐﺎﻧﻮﺍ ﺑﻪ ﻳﺴﺘﻬﺰﺋﻮﻥ ‪ .‬ﻳﻌﻨﻰ ﻭﺍﻯ ﺑﺮ ﺣﺎﻝ ﺑﻨﺪﮔﺎﻥ ﮐﻪ ﻫﻴﭻ ﺭﺳﻮﻟﻰ ﺑﺮ ﺁﻧﺎﻥ ﻧﻴﺎﻣﺪ ﻣﮕﺮﺁﻧﮑﻪ ﺑﻪ‬
‫ﺗﻤﺴﺨﺮ ﻭ ﺑﺎﺳﺘﻬﺰﺍء ﺍﻭ ﭘﺮﺩﺍﺧﺘﻨﺪ ﺳﻮﺭﻩ ﻳﺲ ‪ -٣٦‬ﺁﻳﻪ ‪٣٠‬‬

‫‪۱۵‬‬

‫ﻫﻤﺎﻥ ﻧﻈﺎﻡ ﻣﺴﺦ ﻭ ﺍﻓﺘﺮﺍء ﮐﻪ ﺑﻪ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺑﻌﻨﻮﺍﻥ ﺁﺩﻣﮑﺶ ﻭ ﺩﺭﻭﻏﮕﻮ ﻣﻰﻧﮕﺮﻳﺴﺖ ﻭ ﻣﺴﻴﺢ ﺭﺍ ﺑﻰ ﭘﺪﺭ ﺧﻮﺍﻧﺪﻩ ﻭ‬

‫ﻣﺤﻤﺪ ﺑﻌﻨﻮﺍﻥ ﺗﮑﺮﺍﺭ ﮐﻨﻨﺪﮤ ﺍﺳﺎﻃﻴﺮ ﺍ ّﻭﻟﻴﻦ‪،‬‬
‫ﻣﻘﺪﺱ ﺭﺍ ﺯﻧﻰ ﻧﺎﭘﺎﮎ ﻭ ﻓﺎﻗﺪ ﻋ ّﻔﺖ ﺍﺧﻼﻗﻰ ﻣﻌ ّﺮﻓﻰ ﻣﻴﮑﺮﺩ ﻭ ﺑﻪ ﺣﻀﺮﺕ‬
‫ﻣﺮﻳﻢ ّ‬
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‫ﺷﺎﻋﺮﻯ ﻣﺠﻨﻮﻥ ﻭ ﺷﻬﻮﺕﺭﺍﻥ ﻭﻗﺪﺭﺕﻃﻠﺒﻰ ﺳ ّﻔﺎﮎ ﻭ ﺑﻰﺭﺣﻢ ﻧﻈﺮ ﻣﻰﮐﺮﺩ‪ ،‬ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺗﺮﺱﻫﺎ ﻭ ﺗﺎﺑﻮﻫﺎﻯ ﻓﺮﻫﻨﮓ‬
‫ﺑﻌﻨﻮﺍﻥ ﻣﺠﻨﻮﻥ ﻭ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﻯ ﻭﻃﻦﻓﺮﻭﺵ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪ .‬ﺩﺷﻤﻨﺎﻥ ﺍﻳﻦ ﺁﺋﻴﻦ ﺑﺪﻳﻊ ﺑﺎ ّ‬

‫ﺍﻳﺮﺍﻧﻰ ﻭ ﺍﺳﻼﻣﻰ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺭﺍ ﺍﺯ ﺍﺑﺘﺪﺍء ﺑﺎ ‪ ٣‬ﻓﺮﺍﻓﮑﻨﻰ)‪ (projection‬ﻣﻤﺴﻮﺥ ﭘﻴﺶﺩﺍﻭﺭﻳﻬﺎﻯ ﺧﻮﻳﺶ ﻣﻮﺭﺩ ﺗﻌﺮﻳﻒ ﻗﺮﺍﺭ‬
‫ﺩﺍﺩﻧﺪ‪ .‬ﺍ ّﻭﻝ ﺁﻧﮑﻪ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺭﺍ ﻣﺨﺎﻟﻒ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﻭ ﺑﻰﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺧﺪﺍﻯ ﻭﺍﺣﺪ ﺩﺍﻧﺴﺘﻪ ﻭ ﭼﻨﻴﻦ ﻗﻠﻤﺪﺍﺩ ﮐﺮﺩﻧﺪ ﮐﻪ‬

‫ﺑﻬﺎﺋﻴﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺧﺪﺍ ﻣﻰﺩﺍﻧﻨﺪ‪ .‬ﺩ ّﻭﻡ ﺁﻧﮑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺭﺍ ﻣﺨﺎﻟﻒ ﻋ ّﻔﺖ ﻭ ﻋﺼﻤﺖ ﺍﺧﻼﻗﻰ ﺩﺍﻧﺴﺘﻪ ﻭ ﺑﻬﺎﺋﻴﺎﻥ ﺭﺍ‬

‫ﺑﻪ ﺁﺯﺍﺩﻯﮔﺮﺍﺋﻰ ﺟﻨﺴﻰ‪ ،‬ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﻣﺤﺎﺭﻡ ﻭ ﺧﻼﺻﻪ ﻫﺮ ﺁﻧﭽﻪ ﮐﻪ ﻭﺳﻮﺍﺱ ﺫﻫﻦ ﻧﺎﭘﺎﮐﺸﺎﻥ ﺍﺳﺖ ﻣﺘّﻬﻢ ﺳﺎﺧﺘﻨﺪ‪ .‬ﺳ ّﻮﻡ ﺁﻧﮑﻪ‬

‫ﺁﺋﻴﻦ ﺑﺪﻳﻊ ﺭﺍ ﺍﺯ ﺍﺑﺘﺪﺍء ﺑﻌﻨﻮﺍﻥ ﻓﺘﻨﻪﺍﻯ ﺳﻴﺎﺳﻰ ﻗﻠﻤﺪﺍﺩ ﻧﻤﻮﺩﻩ ﻭ ﺑﺘﺪﺭﻳﺞ ﺁﻧﺮﺍ ﺳﺎﺧﺘﻪ ﻭ ﭘﺮﺩﺍﺧﺘﮥ ﺳﻴﺎﺳﺖﻫﺎﻯ ﺧﺎﺭﺟﻰ ﻭ ﺍﺳﺘﻌﻤﺎﺭ‬
‫ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻣﻌ ّﺮﻓﻰ ﻧﻤﻮﺩﻧﺪ‪.‬‬

‫ﻣﻌﻄﺮ ﺣﻘﻴﻘﺖ ﻭ ﺁﺯﺍﺩﻯ ﻭ ﻋﺮﻓﺎﻥ ﺩﺳﺘﺮﺳﻰ‬
‫ﺍ ّﻣﺎ ﮐﺴﺎﻧﻰ ﮐﻪ ﺍﺯ ﺍﺳﺎﺭﺍﺕ ﺗﻘﻠﻴﺪ ﻭ ﭘﻴﺶﺩﺍﻭﺭﻳﻬﺎ ﻧﺮﻫﻨﺪ ﻫﺮﮔﺰ ﺑﻪ ﻓﻀﺎﻯ ّ‬

‫ﻧﻤﻰﻳﺎﺑﻨﺪ‪ .‬ﺑﺮﺍﻯ ﺩﺭﮎ ﺣﻘﻴﻘﺖ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺑﺎﻳﺪ ﺑﺎ ﺍﻧﺼﺎﻑ ﻭ ﺑﺪﻭﻥ ﭘﻴﺶﺩﺍﻭﺭﻯ ﺑﻪ ﻣﻄﺎﻟﻌﮥ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﭘﺮﺩﺍﺧﺖ ﻭ‬

‫ﺑﺎ ﺍﺳﺘﻘﻼﻝ ﻓﮑﺮﻯ ﻭ ﺗﺤ ّﺮﻯ ﺣﻘﻴﻘﺖ‪ ،‬ﻣﺎﻫﻴّﺖ ﻭ ﻫﻮﻳّﺖ ﺭﺍﺳﺘﻴﻦ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻳﻌﻨﻰ ﻓﺮﻫﻨﮓ ﺻﻠﺢ ﻭ ﻭﺩﺍﺩ ﺟﻬﺎﻧﻰ ﺭﺍ ﻣﻮﺭﺩ‬
‫ﭘﮋﻭﻫﺶ ﻭ ﻣﻄﺎﻟﻌﻪ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﺗﺤﻘﻴﻘﻰ ﺍﺳﺖ ﮐﻪ ﺳﺨﺎﻓﺖ ﻫﻤﮥ ﺍﻳﻦ ﺍﺗّﻬﺎﻣﺎﺕ ﻧﺎﺟﻮﺍﻧﻤﺮﺩﺍﻧﻪ ﻫﻤﺎﻧﻨﺪ ﺳﺨﺎﻓﺖ ﻫﻤﮥ‬

‫ﺍﺗّﻬﺎﻣﺎﺗﻰ ﮐﻪ ﺑﺮ ﭘﻴﺎﻣﺒﺮﺍﻥ ﮔﺬﺷﺘﻪ ﻭﺍﺭﺩ ﺷﺪﻩ ﺍﺳﺖ ﺁﺷﮑﺎﺭ ﻣﻰﮔﺮﺩﺩ‪.‬‬

‫ﺍ ّﻣﺎ ﺗﺤ ّﻘﻖ ﻏﺎﻳﺖ ﻧﻬﺎﺋﻰ ﻧﺰﻭﻝ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻳﻌﻨﻰ ﺍﻳﺠﺎﺩ ﻳﮕﺎﻧﮕﻰ ﻭ ﻭﺣﺪﺕ ﻧﻮﻉ ﺑﺸﺮ ﻭ ﺍﺯﺍﻟﮥ ﻓﺮﻫﻨﮓ ﻧﺎﺑﺮﺍﺑﺮﻯ ﻭ‬

‫ﺧﺸﻮﻧﺖ ﻭ ﺳﺘﻢ ﺩﺭ ﺳﻄﻮﺡ ﺍﺧﻼﻕ ﻓﺮﺩﻯ‪ ،‬ﺧﺎﻧﻮﺍﺩﻩ‪ ،‬ﺭﻭﺍﺑﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ‪،‬ﻧﻬﺎﺩﻫﺎﻯ ﺳﻴﺎﺳﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﻭ ﻧﻈﺎﻡ‬

‫ﺭﻭﺍﺑﻂ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻣﺴﺘﻠﺰﻡ ﻇﻬﻮﺭ ﺟﻬﺎﻥﺑﻴﻨﻰ ﻭ ﻓﺮﻫﻨﮓ ﻧﻮﻳﻨﻰ ﺍﺳﺖ ﮐﻪ ﺑﺼﻮﺭﺗﻰ ﺟﺎﻣﻊ ﻭ ﻫﻤﻪ ﺟﺎﻧﺒﻪ ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﺑﻪ ﺻﻠﺢ ﻭ‬

‫ﻣﻨﻈﻢ ﺑﺸﺮﺡ ﺑﻴﺎﻥ ﭼﻨﻴﻦ ﻓﺮﻫﻨﮕﻰ ﻣﻌﻄﻮﻑ‬
‫ﺁﺷﺘﻰ ﻭ ﺩﻭﺳﺘﻰ ﺭﺍ ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ‪ .‬ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻫﻤﮕﻰ ﺑﺸﮑﻠﻰ ﺟﺪﻳﺪ ﻭ ّ‬

‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺟﻬﺎﻥﺑﻴﻨﻰ ﻣﺒﺘﻨﻰ ﺑﺮ ﻭﺣﺪﺕ ﻧﺎﮔﺴﺴﺘﻨﻰ ﺳﻪ ﺍﺻﻞ ﮐﻠﻰ ﺍﻧﺪﻳﺸﮥ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺷﺎﻟﻮﺩﮤ ﻣﺪﻧﻴّﺖ ﺁﻳﻨﺪﮤ‬
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‫ﺑﺸﺮ ﺭﺍ ﭘﻰ ﻣﻰﺭﻳﺰﺩ‪.‬‬
‫ﺑﺮﺭﺳﻰ ﺳﻪ ﺍﺻﻞ ﮐﻠّﻰ ﻭ ﺑﻨﻴﺎﺩﻯ ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻭﺣﺪﺕ ﻭ ﻫﻢﺁﻫﻨﮕﻰ ﻫﻤﮥ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬

‫ﺭﺍ ﺩﺭ ﻃﻮﻝ ‪ ٤٠‬ﺳﺎﻝ ﺭﺳﺎﻟﺖ ﺍﻳﺸﺎﻥ ﺑﺨﻮﺑﻰ ﺁﺷﮑﺎﺭ ﻣﻰﺳﺎﺯﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﺍﻳﻦ ﺳﻪ ﺍﺻﻞ ﺑﺎ ﺳﻪ ﻣﺮﺣﻠﮥ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺍﺯ ﻗﻠﻢ‬

‫ﻣﻨﻈﻢ ﻭ ﻧﺎﮔﺴﺴﺘﻨﻰ ﺁﺛﺎﺭ ﮔﻮﻧﺎﮔﻮﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎ‬
‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﻧﻄﺒﺎﻕ ﮐﺎﻣﻞ ﺩﺍﺷﺘﻪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻣﻰﺗﻮﺍﻥ ﺍﺭﺗﺒﺎﻁ ّ‬

‫ﻣﺘﻮﺟﻪ ﮔﺸﺖ‪ .‬ﺳﻪ ﺍﺻﻞ ﺑﻨﻴﺎﺩﻯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺍﺭﺍﻯ ﺗﺮﺗﻴﺒﻰ ﻣﻨﻄﻘﻰ ﺑﻮﺩﻩ ﻭ ﺍﺻﻞ ﺩ ّﻭﻡ ﻣﺒﺘﻨﻰ ﺑﺮ‬
‫ﺣﺪﻯ‬
‫ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺗﺎ ّ‬
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‫ﺍﺻﻞ ﺍ ّﻭﻝ‪ ،‬ﻭ ﺍﺻﻞ ﺳ ّﻮﻡ ﻣﺒﺘﻨﻰ ﺑﺮ ﺩﻭ ﺍﺻﻞ ﺍ ّﻭﻝ ﻭ ﺩ ّﻭﻡ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺗﻤﺎﻣﻰ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺸﮑﻞ‬

‫ﻣﺠﻤﻮﻋﻪﺍﻯ ﻭﺍﺣﺪ ﻭ ﭘﻴﻮﺳﺘﻪ ﺑﻴﺎﻧﮕﺮ ﺟﻬﺎﻥﺑﻴﻨﻰ ﻧﻮﻳﻨﻰ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺁﺛﺎﺭﺷﺎﻥ ﺧﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎﻳﻦ ﺳﻪ ﻣﺮﺣﻠﮥ‬
‫ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺍﺷﺎﺭﻩ ﻧﻤﻮﺩﻩ ﻭ ﺍﺯ ﺍﺭﺗﻔﺎﻉ ﻗﻠﻢ ﺍﻋﻠﻰ ﺧﻄﺎﺏ ﺑﻪ ﻋﺮﻓﺎء ﻭ ﺁﻧﮕﺎﻩ ﺑﻪ ﻋﻠﻤﺎء ﻭ ﺑﻌﺪ ﺑﻪ ﻣﻠﻮﮎ ﻭ ﺳﻼﻃﻴﻦ ﺳﺨﻦ‬

‫‪۱۶‬‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬‬

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‫ﺁﺛﺎﺭ ﺍ ّﻭﻟﻴّﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﮐﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺍ ّﻭﻟﻴّﮥ ﺗﺒﻌﻴﺪ ﺍﻳﺸﺎﻥ ﺩﺭ ﺑﻐﺪﺍﺩ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ ﺍﺯ ﺯﺑﺎﻥ ﻋﺮﻓﺎﻥ ﺑﺮﺍﻯ ﺑﻴﺎﻥ‬

‫ﺣﻘﺎﺋﻖ ﺍﻟﻬﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺁﺛﺎﺭ ﺩﺭ ﻓﺎﺻﻠﮥ ﺳﺎﻝﻫﺎﻯ ‪ ١٢٣١‬ﺗﺎ ‪ ١٢٣٩‬ﺷﻤﺴﻰ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٨٥٢‬ﺗﺎ ‪ ١٨٦٠‬ﻣﻴﻼﺩﻯ‬

‫ﻋﺰ ﻭﺭﻗﺎﺋﻴّﻪ ﺍﺯ ﻣﺸﻬﻮﺭﺗﺮﻳﻦ ﻧﻤﻮﻧﻪﻫﺎﻯ ﺁﺛﺎﺭ ﺍﻳﻦ ﺩﻭﺭﺍﻥ‬
‫ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ‪ ،‬ﭼﻬﺎﺭﻭﺍﺩﻯ‪ ،‬ﻫﻔﺖ ﻭﺍﺩﻯ‪ ،‬ﻭ ﻗﺼﻴﮥ ّ‬

‫ﺣﻞ ﻣﺴﺎﺋﻞ ﻭ ﻣﺸﮑﻼﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻘﺎﺋﻖ ﺍﺩﻳﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ ﻭ ﺗﻔﺴﻴﺮ‬
‫ﻣﻰﺑﺎﺷﺪ‪ .‬ﻣﺮﺣﻠﮥ ﺩ ّﻭﻡ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻴﺸﺘﺮ ﺑﻪ ّ‬
‫ﻣﻘﺪﺳﮥ ﮔﺬﺷﺘﻪ ﻭ ﭘﺎﺳﺦ ﺑﻪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻋﻠﻤﺎء ﻳﻌﻨﻰ ﺭﺅﺳﺎﻯ ﻣﺬﻫﺒﻰ ﺩﺭ ﺭﻭﻳﮑﺮﺩ ﺍﻳﺸﺎﻥ ﺑﻪ ﺣﻘﻴﻘﺖ ﺍﻣﺮ‬
‫ﻣﻌﺎﻧﻰ ﺭﺍﺳﺘﻴﻦ ﮐﺘﺐ‬
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‫ﺑﺪﻳﻊ ﻣﻌﻄﻮﻑ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﻧﻤﻮﻧﻪﻫﺎﻯ ﺍﻳﻦ ﺁﺛﺎﺭ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﻭ ﮐﺘﺎﺏ ﺑﺪﻳﻊ ﺍﺳﺖ ﮐﻪ ﺍ ّﻭﻟﻰ ﺩﺭ ﺍﻭﺍﺋﻞ ﻭ ﺩ ّﻭﻣﻰ ﺩﺭ‬

‫ﺍﻭﺍﺧﺮ ﻣﺮﺣﻠﮥ ﺩ ّﻭﻡ )‪ ١٢٣٩‬ﺗﺎ ‪ ١٢٤٦‬ﺷﻤﺴﻰ ﻳﺎ ‪ ١٨٦٠‬ﺗﺎ ‪١٨٦٧‬ﻣﻴﻼﺩﻯ( ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺳ ّﻮﻣﻴﻦ ﻣﺮﺣﻠﮥ ﻧﺰﻭﻝ ﺁﻳﺎﺕ‬

‫ﺗﻮﺳﻂ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﺳﺎﻝ‪ ١٢٤٦‬ﺷﻤﺴﻰ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٨٦٧‬ﻣﻴﻼﺩﻯ ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪﻩ ﻭ ﺗﺎ ﭘﺎﻳﺎﻥ ﺣﻴﺎﺕ ﻋﻨﺼﺮﻯ ﺍﻳﺸﺎﻥ ﻳﻌﻨﻰ‬
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‫ﺳﺎﻝ ‪ ١٢٧١‬ﺷﻤﺴﻰ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٨٩٢‬ﻣﻴﻼﺩﻯ ﺍﺩﺍﻣﻪ ﻣﻰﻳﺎﺑﺪ‪ .‬ﺳﺮﺁﻏﺎﺯ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﻧﺰﻭﻝ ﺍﻟﻮﺍﺡ ﻣﻠﻮﮎ ﻭ ﺳﻮﺭﮤ ﻫﻴﮑﻞ ﺍﺳﺖ ﮐﻪ‬

‫ﺍﺯ ﻃﺮﻳﻖ ﺁﻥ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﺳﻴﺎﺳﻰ ﻋﺎﻟﻢ ﺭﺍ ﺑﻪ ﺍﻳﺠﺎﺩ ﻣﺪﻧﻴّﺖ ﺑﺪﻳﻊ ﺩﻋﻮﺕ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪.‬‬

‫ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﻣﺮﻯ ﺗﺼﺎﺩﻓﻰ ﻧﺒﻮﺩ‪ .‬ﺑﺎﻟﻌﮑﺲ ﻫﺮ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﺑﻴﺎﻧﮕﺮ ﻳﮑﻰ‬

‫ﻣﻨﻈﻢ ﺍﺭﺍﺋﻪ ﻣﻰﮔﺮﺩﻳﺪ‪.‬‬
‫ﺍﺯ ﺳﻪ ﺍﺻﻮﻝ ﭘﻴﻮﺳﺘﮥ ﺟﻬﺎﻥﺑﻴﻨﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻮﺩ ﮐﻪ ﺑﺎﻳﺪ ﺑﺎﻳﻦ ﺗﺮﺗﻴﺐ ﻣﻨﻄﻘﻰ ﻭ ّ‬

‫ﺍ ّﻭﻟﻴﻦ ﺍﺻﻞ ﺑﻨﻴﺎﺩﻯ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺗﻌﺮﻳﻒ ﺭﻭﺣﺎﻧﻰ ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﺍﺳﺖ‪ .‬ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻫﺴﺘﻰ ﺭﺍ ﺩﺭ ﻭﺭﺍء ﻇﻮﺍﻫﺮ ﻭ ﺍﺑﻌﺎﺩ ﻣﺎ ّﺩﻯ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺣﻘﺎﺋﻖ ﺍﺷﻴﺎء ﻳﻌﻨﻰ‬
‫ﺁﻥ ﺍﺳﺎﺳﴼ ﺍﻣﺮﻯ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﻟﻬﻰ ﺩﺍﻧﺴﺘﻪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻣﻰﮐﻮﺷﺪ ﺗﺎ ﺩﺭ ﻫﺸﻴﺎﺭﻯ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ّ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺟﻨﺒﮥ ﺭﻭﺣﺎﻧﻰ ﻫﺴﺘﻰ ﺭﺍ ﺑﻴﺪﺍﺭ ﻧﻤﺎﻳﺪ‪ .‬ﺍﺯ ﻧﻘﻄﻪ ﻧﻈﺮ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺣﻘﻴﻘﺖ ﺍﺷﻴﺎء ﭼﻴﺰﻯ ﺟﺰ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺑﺮ ﺁﻥ‬
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‫ﺍﺷﻴﺎء ﻧﻴﺴﺖ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺑﺎﻳﺪ ﺍﺯ ﻇﻮﺍﻫﺮ ﻭ ﮐﺜﺮﺍﺕ ﺍﺷﻴﺎء ﻓﺮﺍﺗﺮ ﺭﻓﺘﻪ ﻭ ﺑﻪ ﺟﻨﺒﮥ ﻭﺣﺪﺕ ﻫﺴﺘﻰ ﻳﻌﻨﻰ ﺗﺠﻠّﻰ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ‬

‫ﺗﻮﺟﻪ ﻧﻤﻮﺩ‪ .‬ﭼﻨﻴﻦ ﻧﻈﺮﻯ ﻋﺼﺎﺭﻩ ﻭ ﺣﻘﻴﻘﺖ ﻋﺮﻓﺎﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻭ ﻣﮑﺎﺗﺐ‬
‫ﺍﻟﻬﻰ ﮐﻪ ﺣﻘﻴﻘﺖ ﻫﻤﮥ ﻫﺴﺘﻰ ﺍﺳﺖ ّ‬
‫ﺭﻭﺣﺎﻧﻰ ﺑﺸﮑﻠﻰ ﻣﻮﺭﺩ ﺗﺄﮐﻴﺪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍ ّﻣﺎ ﺑﺨﻼﻑ ﺍﺩﻳﺎﻥ ﻭ ﻣﮑﺎﺗﺐ ﮔﺬﺷﺘﻪ ﺍﻳﻦ ﺍﺻﻞ ﺭﻭﺣﺎﻧﻰ ﺑﺮﺍﻯ ﺍ ّﻭﻟﻴﻦ ﺑﺎﺭ ﺩﺭ ﺁﺛﺎﺭ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺯﻣﻴﻨﮥ ﻣﺪﻧﻴّﺖ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻮﻳﻨﻰ ﻣﻰﮔﺮﺩﺩ ﮐﻪ ﺍﻗﺘﻀﺎء ﻣﻨﻄﻘﻰ ﺗﻌﺒﻴﺮ ﺭﻭﺣﺎﻧﻰ ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﺍﺳﺖ‪ .‬ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ‬

‫ﻣﻘﺪﺱ ﻭ‬
‫ﺍﮔﺮ ﻫﻤﻪ ﭼﻴﺰ ﻭ ﻫﻤﻪ ﮐﺲ ﻣﻈﺎﻫﺮ ﺗﺠﻠّﻰ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﻫﻢ ﻃﺒﻴﻌﺖ ﻭ ﻫﻢ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ّ‬
‫ﻣﺘﻌﺎﻟﻰ ﻭ ﺯﻳﺒﺎ ﺗﻠ ّﻘﻰ ﺷﺪﻩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺣﻘﻮﻗﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺟﺎﻣﻌﻪ ﺑﺎﻳﺪ ﺑﺮ ﺑﺮﺍﺑﺮﻯ ﺣﻘﻮﻕ ﻫﻤﮥ ﺍﻓﺮﺍﺩ ﺑﺸﺮ‬
‫ﺻﺮﻓﻨﻈﺮ ﺍﺯ ﺟﻨﺴﻴّﺖ‪ ،‬ﺁﺋﻴﻦ ﻭ ﻣﺬﻫﺐ‪ ،‬ﻃﺒﻘﮥ ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﺭﻧﮓ ﭘﻮﺳﺖ ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﺗﺄﮐﻴﺪ ﻧﻤﺎﻳﺪ ﻭ ﺍﻳﻦ ﺑﺮﺍﺑﺮﻯ ﻭ ﻭﺣﺪﺕ ﺭﺍ‬

‫ﺗﻨﻔﻴﺬ ﻭ ﺍﺟﺮﺍء ﻧﻤﺎﻳﺪ‪ .‬ﻳﻌﻨﻰ ﺑﺮ ﺧﻼﻑ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻋﺮﻓﺎﻯ ﮔﺬﺷﺘﻪ‪ ،‬ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺻﺮﻓﴼ ﺷﻌﺎﺭ ﻋﺮﻓﺎﻥ ﻧﻤﻰﺩﻫﺪ ﺩﺭ ﻋﻴﻦ‬

‫ﺣﺎﻝ ﮐﻪ ﺍﺯ ﭼﻴﺮﮔﻰ ﻣﺮﺩ ﺑﺮ ﺯﻥ ﺩﻓﺎﻉ ﮐﻨﺪ ﻳﺎ ﻧﻈﺎﻡ ﺑﺮﺩﮔﻰ ﺭﺍ ﻣﻮﺭﺩ ﺗﺤﺮﻳﻢ ﻗﺎﻃﻌﺎﻧﻪ ﻗﺮﺍﺭ ﻧﺪﻫﺪ ﻭ ﻳﺎ ﻣﻴﺎﻥ ﺣﻘﻮﻕ ﻣﺆﻣﻦ ﻭ ﻏﻴﺮﻣﺆﻣﻦ‬
‫ﺗﻔﮑﻴﮏ ﻗﺎﺋﻞ ﺷﻮﺩ ﻭ ﻓﺮﻫﻨﮓ ﺍﻧﺰﺟﺎﺭ ﻭ ﻧﻔﺮﺕ ﻭ ﻧﺠﺎﺳﺖ ﻭ ﺧﺸﻮﻧﺖ ﺭﺍ ﺩﺭ ﻣﻮﺭﺩ ﮔﺮﻭﻩﻫﺎﻯ ﺩﻳﮕﺮ ﺩﺭ ﻫﻢ ﻧﮑﻮﺑﺪ‪ .‬ﺍ ّﻭﻟﻴﻦ ﺍﺻﻞ‬

‫ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﻳﻌﻨﻰ ﺗﻌﺒﻴﺮ ﺭﻭﺣﺎﻧﻰ ﺍﺯ ﻋﺎﻟﻢ ﻫﺴﺘﻰ‪ ،‬ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺭﺍ ﺍﺯ ﻫﺮ ﻧﻮﻉ ﻣﮑﺘﺐ ﻣﺎ ّﺩﻯ ﻭ ﺩﻳﻦﺳﺘﻴﺰ ﺟﺪﺍ ﻣﻰﺳﺎﺯﺩ‪ .‬ﺑﺨﻼﻑ‬
‫ﺍﻟﺴﻼ ﻃﻴﻦ‪ .‬ﻳﻌﻨﻰ ﺑﺸﻨﻮ ﺑﺸﻨﻮ‪.‬‬
‫ﺛﻢ ﺍﻟﻤﻠﻮﻙ ﻭ ّ‬
‫ﺛﻢ ﺍﻟﻌﻠﻤﺂء ّ‬
‫‪ ١٣‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺍﺳﻤﻊ ﺍﺳﻤﻊ ﻫﺬﺍ ﺻﺮﻳﺮ ﻗﻠﻤﻲ ﺍﺭﺗﻔﻊ ﺍﻣﺎﻡ ﻭﺟﻮﻩ ﺍﻟﻌﺮﻓﺂء ّ‬

‫ﺍﻳﻦ ﺻﺪﺍﻯ ﻗﻠﻢ ﻣﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭﻝ ﻋﺮﻓﺎ ﺑﻌﺪ ﻋﻠﻤﺎ ﻭ ﺁﻧﮕﺎﻩ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ ﺳﻼﻃﻴﻦ ﺑﻠﻨﺪ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﻛﺘﺎﺏ ﺍﺷﺮﺍﻗﺎﺕ‪ ،‬ﺹ ‪٢٦٠‬‬

‫‪۱۷‬‬

‫ﻣﮑﺎﺗﺒﻰ ﻧﻈﻴﺮ ﻟﻴﺒﺮﺍﻟﻴﺰﻡ )‪ (Liberalism‬ﻭ ﻣﺎﺭﮐﺴﻴﺰﻡ )‪ (Marxism‬ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺣﻘﻴﻘﺖ ﻫﺴﺘﻰ ﺭﺍ ﺑﺎﻟﻤﺂﻝ ﺍﻣﺮﻯ ﺭﻭﺣﺎﻧﻰ ﻭ‬

‫ﺍﺳﺘﻌﻼﺋﻰ ﻣﻰﺷﻤﺎﺭﺩ ﻭ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻋﺮﺵ ﺗﺠﻠّﻰ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺗﻌﺮﻳﻒ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﻫﺮﮔﻮﻧﻪ ﻣﺪﻧﻴّﺖ ﭘﻴﺸﺮﻭ ﻭ‬

‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﻣﺪﻧﻴّﺖ ﻣﺎ ّﺩﻯ ﺑﺎﻳﺪ ﺑﺎ ﻣﺪﻧﻴّﺖ ﺭﻭﺣﺎﻧﻰ ﻫﻢﺁﻫﻨﮓ ﻭ‬
‫ﺁﻓﺮﻳﻨﻨﺪﻩ ﺑﺎﻳﺪ ﺑﻪ ﺟﻨﺒﮥ ﺭﻭﺣﺎﻧﻰ ﺍﻧﺴﺎﻥ ﻭ ﻫﺴﺘﻰ ّ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺍﺭﺯﺵﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺧﻼﻗﻰ ﺩﺭ ﺗﺮﺳﻴﻢ‬
‫ﻣﻨﻄﺒﻖ ﺑﺎﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺍﺻﻞ ﺍ ّﻭﻝ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﻟﺰﻭﻡ ّ‬

‫ﻧﻈﺎﻡ ﻣﻄﻠﻮﺏ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪ .‬ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ ﺑﻪ ﭼﻨﺪ ﺑﻴﺎﻥ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﮐﻪ ﺑﻴﺎﻧﮕﺮ ﺍﺻﻞ ﺗﻌﺒﻴﺮ‬

‫ﺗﻮﺟﻪ ﻣﻰﮐﻨﻴﻢ‪:‬‬
‫ﺭﻭﺣﺎﻧﻰ ﺍﺯ ﻫﺴﺘﻰ ﺍﺳﺖ ّ‬
‫ﺍﻯ ﺑﻠﺒﻞ ﻣﻌﻨﻮﻯ‬

‫ﺟﺰ ﺩﺭ ﮔﻠﺒﻦ ﻣﻌﺎﻧﻰ ﺟﺎﻯ ﻣﮕﺰﻳﻦ ﻭ ﺍﻯ ﻫﺪﻫﺪ ﺳﻠﻴﻤﺎﻥ ﻋﺸﻖ ﺟﺰ ﺩﺭ ﺳﺒﺎﻯ ﺟﺎﻧﺎﻥ ﻭﻃﻦ ﻣﮕﻴﺮ ﻭ ﺍﻯ ﻋﻨﻘﺎﻯ ﺑﻘﺎ‬

‫ﺟﺰ ﺩﺭ ﻗﺎﻑ ﻭﻓﺎ ﻣﺤﻞ ﻣﭙﺬﻳﺮ‪ .‬ﺍﻳﻨﺴﺖ ﻣﮑﺎﻥ ﺗﻮ ﺍﮔﺮ ﺑﻼﻣﮑﺎﻥ ﺑﻪ ﭘﺮ ﺟﺎﻥ ﺑﺮﭘﺮﻯ ﻭ ﺁﻫﻨﮓ ﻣﻘﺎﻡ ﺧﻮﺩ ﺭﺍﻳﮕﺎﻥ ﻧﻤﺎﺋﻰ‪.‬‬
‫‪١٤‬‬

‫ﺍﻯ ﺑﺮﺍﺩﺭﺍﻥ‬

‫ﻋﺰﺕ ﺍﻓﺘﺨﺎﺭ ﻣﻨﻤﺎﺋﻴﺪ ﻭ ﺍﺯ ﺫﻟّﺖ ﻧﻨﮓ ﻣﺪﺍﺭﻳﺪ‪ .‬ﻗﺴﻢ‬
‫ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻣﺪﺍﺭﺍ ﻧﻤﺎﺋﻴﺪ ﻭ ﺍﺯ ﺩﻧﻴﺎ ﺩﻝ ﺑﺮﺩﺍﺭﻳﺪ‪ .‬ﺑﻪ ّ‬

‫ﺑﺠﻤﺎﻟﻢ ﮐﻪ ﮐﻞ ﺭﺍ ﺍﺯ ﺗﺮﺍﺏ ﺧﻠﻖ ﻧﻤﻮﺩﻡ ﻭ ﺍﻟﺒﺘّﻪ ﺑﻪ ﺧﺎﮎ ﺭﺍﺟﻊ ﻓﺮﻣﺎﻳﻢ‪.‬‬

‫‪١٥‬‬

‫ﺍﻯ ﺍﺑﻨﺎء ﻏﺮﻭﺭ‬

‫ﺑﻪ ﺳﻠﻄﻨﺖ ﻓﺎﻧﻴﻪ ﺍﻳّﺎﻣﻰ ﺍﺯ ﺟﺒﺮﻭﺕ ﺑﺎﻗﻰ ﻣﻦ ﮔﺬﺷﺘﻪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺎﺳﺒﺎﺏ ﺯﺭﺩ ﻭ ﺳﺮﺥ ﻣﻰﺁﺭﺍﺋﻴﺪ ﻭ ﺑﺪﻳﻦ ﺳﺒﺐ‬

‫ﺍﻓﺘﺨﺎﺭ ﻣﻰﻧﻤﺎﺋﻴﺪ‪ .‬ﻗﺴﻢ ﺑﺠﻤﺎﻟﻢ ﮐﻪ ﺟﻤﻴﻊ ﺭﺍ ﺩﺭ ﺧﻴﻤﮥ ﻳﮑﺮﻧﮓ ﺗﺮﺍﺏ ﺩﺭﺁﻭﺭﻡ ﻭ ﻫﻤﮥ ﺍﻳﻦ ﺭﻧﮕﻬﺎﻯ ﻣﺨﺘﻠﻔﻪ ﺭﺍ ﺍﺯ‬
‫ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﻡ ﻣﮕﺮ ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﻪ ﺭﻧﮓ ﻣﻦ ﺩﺭﺁﻳﻨﺪ ﻭ ﺁﻥ ﺗﻘﺪﻳﺲ ﺍﺯ ﻫﻤﮥ ﺭﻧﮕﻬﺎﺳﺖ‪.‬‬

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‫ﻭ ﺳﺎﻟﮏ ﺑﻌﺪ ﺍﺯ ﺳﻴﺮ ﻭﺍﺩﻯ ﻣﻌﺮﻓﺖ ﮐﻪ ﺁﺧﺮ ﻣﻘﺎﻡ ﺗﺤﺪﻳﺪ ﺍﺳﺖ ﺑﺎ ّﻭﻝ ﻣﻘﺎﻡ ﺗﻮﺣﻴﺪ ﺩﺍﺧﻞ ﺷﻮﺩ ﻭ ﺍﺯ ﮐﺄﺱ‬

‫ﺗﺠﺮﻳﺪ ﺑﻨﻮﺷﺪ ﻭ ﺩﺭ ﻣﻈﺎﻫﺮ ﺗﻔﺮﻳﺪ ﺳﻴﺮ ﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺣﺠﺎﺏ ﮐﺜﺮﺕ ﺑﺮﺩﺭﺩ ﻭ ﺍﺯ ﻋﻮﺍﻟﻢ ﺷﻬﻮﺕ ﺑﺮﭘﺮﺩ ﻭ ﺩﺭ ﺳﻤﺎء‬

‫ﻭﺣﺪﺕ ﻋﺮﻭﺝ ﻧﻤﺎﻳﺪ‪ .‬ﺑﮕﻮﺵ ﺍﻟﻬﻰ ﺑﺸﻨﻮﺩ ﻭ ﺑﭽﺸﻢ ﺭﺑّﺎﻧﻰ ﺍﺳﺮﺍﺭ ﺻﻨﻊ ﺻﻤﺪﺍﻧﻰ ﺑﻴﻨﺪ‪ .‬ﺑﺨﻠﻮﺗﺨﺎﻧﮥ ﺩﻭﺳﺖ ﻗﺪﻡ‬
‫ﮔﺬﺍﺭﺩ ﻭ ﻣﺤﺮﻡ ﺳﺮﺍﺩﻕ ﻣﺤﺒﻮﺏ ﺷﻮﺩ‪...‬ﺩﺭ ﺍﺷﻴﺎء ﺑﻨﻈﺮ ﺗﻮﺣﻴﺪ ﻣﺸﺎﻫﺪﻩ ﮐﻨﺪ ﻭ ﺍﺷﺮﺍﻕ ﺗﺠﻠّﻰ ﺷﻤﺲ ﺍﻟﻬﻰ ﺭﺍ ﺍﺯ ﻣﺸﺮﻕ‬

‫ﻫﻮﻳّﺖ ﺑﺮ ﻫﻤﮥ ﻣﻤﮑﻨﺎﺕ ﻳﮑﺴﺎﻥ ﺑﻴﻨﺪ ﻭ ﺍﻧﻮﺍﺭ ﺗﻮﺣﻴﺪ ﺭﺍ ﺑﺮ ﺟﻤﻴﻊ ﻣﻮﺟﻮﺩﺍﺕ ﻣﻮﺟﻮﺩ ﻭ ﻇﺎﻫﺮ ﻣﺸﺎﻫﺪﻩ ﮐﻨﺪ‪.‬‬

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‫ﺍﺻﻞ ﺩ ّﻭﻡ ﺟﻬﺎﻥﺑﻴﻨﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺻﻞ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺍﺻﻞ ﺍ ّﻭﻝ ﻳﻌﻨﻰ ﺍﺻﻞ ﺗﻌﺒﻴﺮ ﺭﻭﺣﺎﻧﻰ ﻋﺎﻟﻢ‬

‫ﻫﺴﺘﻰ‪ ،‬ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺭﺍ ﺑﻪ ﺍﺻﺤﺎﺏ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﻣﺮﺗﺒﻂ ﺳﺎﺧﺘﻪ ﻭ ﺁﻧﺮﺍ ﺑﺎ ﻫﺮ ﻧﻮﻉ ﻣﮑﺘﺐ ﻣﺎ ّﺩﻯ ﻣﺘﻔﺎﻭﺕ ﻣﻰﺳﺎﺯﺩ‪ ،‬ﺍﺻﻞ ﺩ ّﻭﻡ‬

‫ﺧﻂ ﻓﺎﺻﻞ ﻗﺎﻃﻌﻰ ﻣﻴﺎﻥ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻭ ﺑﺮﺩﺍﺷﺖ ﻣﺘﺪﺍﻭﻝ ﺍﺻﺤﺎﺏ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺍﺯ ﺩﻳﻦ ﻭ ﺟﺎﻣﻌﻪ‬
‫ﺟﻬﺎﻥﺑﻴﻨﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ّ‬
‫‪ ١٤‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ‬
‫‪ ١٥‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ‬
‫‪ ١٦‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ‬

‫‪ ١٧‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﻫﻔﺖ ﻭﺍﺩﻱ‪ ،‬ﺹ ‪١٧‬‬

‫‪۱۸‬‬

‫ﺗﺮﺳﻴﻢ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﺍﺻﺤﺎﺏ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺗﺤﺖ ﻧﻔﻮﺫ ﺭﺅﺳﺎﻯ ﺩﻳﻨﻰ ﺑﺎ ﻧﻔﻰ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﺍﺗّﺨﺎﺫ‬
‫ﺭﻭﻳﮑﺮﺩﻯ ﺍﻳﺴﺘﺎ ﻭ ﺭﺍﮐﺪ ﺑﻪ ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﻭ ﺍﺭﺯﺵﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﻫﻤﮕﻰ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺁﺧﺮﻳﻦ ﺩﻳﻦ ﺩﺍﻧﺴﺘﻪ ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﮑﺎﻡ‬

‫ﻣﻘﺪﺱ ﺧﻮﺩ ﺭﺍ ﻗﻮﺍﻧﻴﻦ ﻏﻴﺮﻗﺎﺑﻞ ﺗﻐﻴﻴﺮ ﻭ ﺍﺑﺪﻯ ﻣﻰﺷﻤﺎﺭﻧﺪ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﺷﻨﺎﺳﺎﺋﻰ ﭘﻴﺎﻣﺒﺮ ﺟﺪﻳﺪ‬
‫ﻣﺪﻭﻥ ﺩﺭ ﮐﺘﺎﺏ‬
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‫ﺿﺪ ﺗﺎﺭﻳﺨﻰ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻋﺎﻣﻞ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﻭ ﺭﮐﻮﺩ ﻓﺮﻫﻨﮕﻰ ﻭ‬
‫ﺍﻟﻬﻰ ﻣﺤﺮﻭﻡ ﻣﻰﻣﺎﻧﻨﺪ ﺑﻠﮑﻪ ﺑﺎ ﺍﺗّﺨﺎﺫ ﺍﻳﻦ ﺭﻭﻳﮑﺮﺩ ﺍﻳﺴﺘﺎ ﻭ‬
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‫ﺩﺷﻮﺍﺭﺗﺮﻳﻦ ﻣﺎﻧﻊ ﺗﺮ ّﻗﻰ ﻭ ﺗﮑﺎﻣﻞ ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﻣﻰﮔﺮﺩﻧﺪ‪.‬‬

‫ﺍﺯ ﻧﻘﻄﻪ ﻧﻈﺮ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺩﻳﺎﻧﺖ ﻭ ﻭﺣﻰ ﺍﻟﻬﻰ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﻮﻫﺒﺖ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮ ﺍﺳﺖ ﻭ ﻫﺪﻑ ﺁﻥ ﺍﺭﺗﻘﺎء ﻭ‬

‫ﺗﮑﺎﻣﻞ ﻭﻗﻔﻪﻧﺎﭘﺬﻳﺮ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‪ .‬ﻭﺣﻰ ﺍﻟﻬﻰ ﻭ ﺗﺠﻠّﻰ ﺭﺑّﺎﻧﻰ ﻫﻤﻮﺍﺭﻩ ﺑﺼﻮﺭﺕ ﺍﺣﮑﺎﻡ ﻭ ﺷﻌﺎﺋﺮﻯ ﻇﺎﻫﺮ ﻣﻰﮔﺮﺩﺩ ﮐﻪ ﺑﺎ‬
‫ﻣﻘﺘﻀﻴﺎﺕ ﺯﻣﺎﻥ ﻭ ﻣﮑﺎﻥ ﻳﻌﻨﻰ ﺩﺭﺟﮥ ﺗﮑﺎﻣﻞ ﺗﺎﺭﻳﺨﻰ ﺟﺎﻣﻌﻪ ﺍﻧﻄﺒﺎﻕ ﺩﺍﺷﺘﻪ ﻭ ﻟﺬﺍ ﭼﺎﺭﮤ ﻧﻴﺎﺯﻫﺎ ﻭ ﺷﻔﺎﻯ ﺑﻴﻤﺎﺭﻯﻫﺎﻯ ﻓﺮﺩﻯ ﻭ‬

‫ﺍﺟﺘﻤﺎﻋﻰ ﻣﺮﺩﻡ ﻋﺼﺮ ﺧﻮﺩ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍ ّﻣﺎ ﻫﻤﻴﻦ ﺩﻳﺎﻧﺖ ﺑﻪ ﺍﻳﻦ ﺍﺭﺗﻘﺎء ﻭ ﺗﮑﺎﻣﻞ ﮐﻤﮏ ﮐﺮﺩﻩ ﻭ ﻟﺬﺍ ﺟﺎﻣﻌﻪ ﺑﺸﺮﻯ ﻭﺍﺭﺩ ﻣﺮﺣﻠﮥ‬

‫ﺟﺪﻳﺪﻯ ﺍﺯ ﺗﺤ ّﻮﻝ ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻰﮔﺮﺩﺩ ﮐﻪ ﻧﻴﺎﺯﻫﺎ ﻭ ﺩﺷﻮﺍﺭﻯﻫﺎ ﻭ ﻣﻘﺘﻀﻴﺎﺕ ﺟﺪﻳﺪﻯ ﺭﺍ ﺑﻮﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ‪ .‬ﺩﺭ ﭼﻨﻴﻦ‬

‫ﻭﻗﺘﻰ ﺍﺳﺖ ﮐﻪ ﮐﺎﺭﺑﺮﺩ ﺟﺰﻣﻰ ﻭ ﺍﺻﺮﺍﺭ ﺑﺮ ﺗﺤﻤﻴﻞ ﻗﻮﺍﻧﻴﻦ ﻭ ﺷﻌﺎﺋﺮ ﻣﺬﻫﺐ ﻗﺒﻞ ﻧﻪ ﺗﻨﻬﺎ ﺑﺎﻋﺚ ﺗﺮ ّﻗﻰ ﻭ ﺗﮑﺎﻣﻞ ﻭ ﺁﺯﺍﺩﻯ ﻧﻤﻰﺷﻮﺩ‬

‫ﺑﻠﮑﻪ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﺎﻧﻊ ﺗﮑﺎﻣﻞ ﻭ ﭘﻴﺸﺮﻓﺖ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﻓﻀﻞ ﻭ ﻋﺪﻝ ﺧﺪﺍ ﻣﺴﺘﻠﺰﻡ ﺗﮑﺮﺍﺭ ﺗﺠﻠّﻰ ﺭﺑّﺎﻧﻰ ﻭ‬

‫ﻭﺣﻰ ﺍﻟﻬﻰ ﺑﺼﻮﺭﺕ ﭘﻴﺎﻣﺒﺮ ﻭ ﻣﺪﻧﻴّﺘﻰ ﺑﺪﻳﻊ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﻧﻴﺎﺯ ﻋﺼﺮ ﺍﻧﻄﺒﺎﻕ ﺩﺍﺷﺘﻪ ﻭ ﺑﺘﻮﺍﻧﺪ ﺑﻪ ﺍﺭﺗﻘﺎء ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﮐﻤﮏ ﻧﻤﺎﻳﺪ‪.‬‬

‫ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻫﻤﮕﻰ ﺑﺸﮑﻞﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺻﻞ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺭﺍ ﺑﻪ ﺻﺮﺍﺣﺖ ﻭ ﺗﺄﮐﻴﺪ ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ‬

‫ﻣﻰﺩﻫﻨﺪ‪ .‬ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺑﺪﻳﻦ ﻣﻌﻨﻰ ﺍﺳﺖ ﮐﻪ ﻫﻤﮥ ﻫﺴﺘﻰ ﺭﺍ ﺑﺎﻳﺪ ﺑﻌﻨﻮﺍﻥ ﺣﻘﻴﻘﺘﻰ ﭘﻮﻳﺎ ﻭ ﻣﺘﺤ ّﻮﻝ ﺩﺭﻧﻈﺮ ﮔﺮﻓﺖ‪ .‬ﺑﺪﻳﻦ‬

‫ﺗﺮﺗﻴﺐ ﺣﺮﮐﺖ ﻭ ﺗﮑﺎﻣﻞ ﺧﺼﻠﺖ ﺍﺳﺎﺳﻰ ﻫﻤﮥ ﻣﺨﻠﻮﻗﺎﺕ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺍﻧﺴﺎﻥ ﻭ ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﭘﺪﻳﺪﺍﺭﻫﺎﺋﻰ ﻣﺘﺤ ّﻮﻝ ﻭ‬

‫ﺻﺪﺭﺍﻟﺪﻳﻦ ﺷﻴﺮﺍﺯﻯ ﺑﺸﮑﻠﻰ ﺍﻧﺘﺰﺍﻋﻰ ﻭ‬
‫ﻣﺸﻤﻮﻝ ﺍﺻﻞ ﺗﺎﺭﻳﺦ ﻳﻌﻨﻰ ﺍﺻﻞ ﺗﺤ ّﻮﻝ ﻭ ﺗﻄ ّﻮﺭ ﻣﻰﺑﺎﺷﻨﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﻓﻼﺳﻔﮥ ﺍﻳﺮﺍﻧﻰ‬
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‫ﺻﺪﺭﺍﻟﺪﻳﻦ‬
‫ﺧﺎﺹ ﺍﺯ ﺍﺻﻞ ﺣﺮﮐﺖ ﺟﻮﻫﺮﻳّﻪ ﺳﺨﻦ ﮔﻔﺖ ﻭ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺣﺮﮐﺖ ﻭ ﺗﺤ ّﻮﻝ ﺭﺍ ﺍﻗﺘﻀﺎء ﺫﺍﺗﻰ ﺍﺷﻴﺎء ﺩﺍﻧﺴﺖ‪ .‬ﺍ ّﻣﺎ‬
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‫ﻣﺒﺪﻝ ﻧﺴﺎﺧﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺩﺭ ﺻﺤﻨﮥ ﺟﺎﻣﻌﻪ ﻭ‬
‫ﺷﻴﺮﺍﺯﻯ ﺍﻳﻦ ﺍﺻﻞ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ ﺭﺍ ﺑﻪ ﺍﺻﻠﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﻭ ﺳﻴﺎﺳﻰ ّ‬
‫ﻓﺮﻫﻨﮓ ﻭ ﺍﻗﺘﺼﺎﺩ ﻫﻤﺎﻥ ﺍﻧﺪﻳﺸﮥ ﺳﻨّﺖﮔﺮﺍﻳﺎﻧﮥ ﺍﻳﺴﺘﺎﻯ ﮔﺬﺷﺘﻪ ﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻤﻮﺩ‪ .‬ﺩﺭ ﻗﺮﻥ ‪ ١٩‬ﻣﻴﻼﺩﻯ ﻓﻼﺳﻔﻪ ﻭ ﺟﺎﻣﻌﻪﺷﻨﺎﺳﺎﻥ‬

‫ﺷﻬﻴﺮ ﻏﺮﺏ ﻧﻈﻴﺮ ﻫِ ﮕِ ﻞ)‪ ، (Hegel‬ﻣﺎﺭﮐﺲ)‪ (Marx‬ﻭ ُﮐﻨﺖ )‪ (conte‬ﻫﻤﮕﻰ ﺍﺻﻞ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺭﺍ ﺩﺭ ﺻﺤﻨﮥ ﺟﺎﻣﻌﻪ ﻭ‬
‫ﻣﺒﺪﻝ ﮔﺮﺩﻳﺪ ﭼﺮﺍ ﮐﻪ ﻏﺎﻟﺐ‬
‫ﺗﺎﺭﻳﺦ ﻣﺆ ّﮐﺪ ﺳﺎﺧﺘﻨﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﻭﺻﻒ ﻧﻈﺮﻳّﮥ ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﺩﺭ ﻏﺎﻟﺐ ﻣﻮﺍﺭﺩ ﺑﺎﻟﻤﺂﻝ ﺑﻪ ﻧﻈﺮﻳّﻪﺍﻯ ﺍﻳﺴﺘﺎ ّ‬

‫ﺍﻳﺸﺎﻥ ﺳﻴﺮ ﺗﺤ ّﻮﻝ ﺗﺎﺭﻳﺨﻰ ﺭﺍ ﺳﻴﺮﻯ ﻣﺤﺪﻭﺩ ﻭ ﻭﻗﻔﻪﭘﺬﻳﺮ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﻧﻴﻞ ﺗﺎﺭﻳﺦ ﺑﻪ ﻫﺪﻑ ﻭ ﻏﺎﻳﺖ ﻧﻬﺎﺋﻰ ﺧﻮﻳﺶ ﻳﻌﻨﻰ ﭘﺎﻳﺎﻥ‬

‫ﺗﺎﺭﻳﺦ ﺳﺨﻦ ﮔﻔﺘﻨﺪ‪ .‬ﻫِ ﮕِ ﻞ ﺍﺯ ﭘﺎﻳﺎﻥ ﺧﻮﺩ ﺑﻴﮕﺎﻧﮕﻰ )‪ (self-alienation‬ﺧﺪﺍ ﺩﺭ ﺟﺎﻣﻌﮥ ﻣﺪﺭﻥ ﺳﺨﻦ ﮔﻔﺖ ﻭ ﻣﺎﺭﮐﺲ ﺑﻪ‬

‫ﺗﻮﺳﻂ ﺍﻧﻘﻼﺏ‬
‫ﭘﺎﻳﺎﻥﭘﺬﻳﺮﻯ ﻋﺼﺮ ﺟﺒﺮ ﻭ ﺿﺮﻭﺭﺕ )ﻋﺼﺮ ﺟﺎﻣﻌﻪ ﻃﺒﻘﺎﺗﻰ( ﻭ ﺳﺮﺁﻏﺎﺯ ﻋﺼﺮ ﺁﺯﺍﺩﻯ ﻭ ﺑﺮﺍﺑﺮﻯ ﺩﺭ ﺟﺎﻣﻌﮥ ﺍﺷﺘﺮﺍﮐﻰ ّ‬

‫ﮐﻤﻮﻧﻴﺴﺘﻰ ﻗﺎﺋﻞ ﺷﺪ ﺩﺭ ﺣﺎﻟﻰ ﮐﻪ ُﮐﻨﺖ ﺍﺯ ﺗﺤ ّﻘﻖ ﻋﺼﺮ ﺛﺒﻮﺗﻰ)‪ (positive‬ﻭ ﻋﻠﻤﻰ ﻭ ﭘﺎﻳﺎﻥ ﺗﺎﺭﻳﺦ ﺧﺒﺮ ﻣﻰﺩﺍﺩ‪.‬‬

‫ﺑﺮﺧﻼﻑ ﻓﻼﺳﻔﻪ ﻭ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﺩ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺑﺪﻳﻌﻰ ﺭﺍ ﻣﺆ ّﮐﺪ‬

‫ﺳﺎﺧﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺟﺎﻣﻌﻪ ﻭ ﺍﻧﺴﺎﻥ ﭘﺎﻳﺎﻧﻰ ﻧﻴﺴﺖ ﻭ ﻣﺪﻧﻴّﺖ ﺁﻳﻨﺪﮤ ﺑﻬﺎﺋﻰ ﻧﻴﺰ ﺻﺮﻓﴼ ﻳﮏ ﻣﺮﺣﻠﮥ‬

‫ﺑﺨﺼﻮﺹ ﺍﺯ ﻣﺮﺍﺣﻞ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﺎﻧﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺟﻮﺍﻣﻊ ﺑﺸﺮﻯ ﺩﺭ ﺳﻠﻮﮎ ﺧﻮﻳﺶ ﺗﺼ ّﻮﺭ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭﺳﺖ‬

‫‪۱۹‬‬

‫ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎ ﺗﺄﮐﻴﺪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺧﻮﺩ ﺭﺍ ﺁﺧﺮﻳﻦ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﻰ ﻧﺪﺍﻧﺴﺘﻪ ﻭ ﺍﻋﻼﻥ ﻓﺮﻣﻮﺩ ﮐﻪ ﻫﻤﮥ ﭘﻴﺎﻣﺒﺮﺍﻥ‪ ،‬ﻋﻠﻴﺮﻏﻢ ﺗﻌﺎﺑﻴﺮ‬

‫ﻏﻠﻂ ﺭﺅﺳﺎﻯ ﺍﺩﻳﺎﻥ ﻭ ﺗﻘﻠﻴﺪ ﮐﻮﺭﮐﻮﺭﺍﻧﮥ ﭘﻴﺮﻭﺍﻥ ﺧﻮﻳﺶ‪ ،‬ﺑﺮ ﺿﺮﻭﺭﺕ ﺍﺳﺘﻤﺮﺍﺭ ﻭ ﺗﺪﺍﻭﻡ ﻓﻴﺾ ﺍﻟﻬﻰ ﻭ ﺗﮑﺎﻣﻞ ﭘﺎﻳﺎﻥﻧﺎﭘﺬﻳﺮ ﺍﺩﻳﺎﻥ‬

‫ﺍﻟﻬﻰ ﺗﺄﮐﻴﺪ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﻧﮑﺘﮥ ﺑﺴﻴﺎﺭ ﺟﺎﻟﺐ ﺁﻧﮑﻪ ﺑﺮﺧﻼﻑ ﻓﻼﺳﻔﮥ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﭘﺎﻳﺎﻥ ﺗﺎﺭﻳﺦ ﺳﺨﻦ‬

‫ﻧﻔﺮﻣﻮﺩﻧﺪ ﺑﻠﮑﻪ ﺑﺎﻟﻌﮑﺲ ﺍﺻﻞ ﺗﺤ ّﻮﻝ ﻭ ﺗﻄ ّﻮﺭ ﻳﻌﻨﻰ ﺍﺻﻞ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺭﺍ ﺑﻪ ﺻﺤﻨﮥ ﮐﻼﻡ ﺍﻟﻬﻰ ﻭ ﻫﺪﺍﻳﺖ ﺭﺑّﺎﻧﻰ ﻭ ﺗﺠﻠّﻰ‬

‫ﻭﺣﻰ ﺍﻟﻬﻰ ﻧﻴﺰ ﺗﻌﻤﻴﻢ ﺑﺨﺸﻴﺪﻧﺪ‪ .‬ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﻫِ ﮕِ ﻞ ﻓﻴﻠﺴﻮﻑ ﺁﻟﻤﺎﻧﻰ ﺩﺭ ﻋﻴﻦ ﺗﺄﮐﻴﺪ ﺑﺮ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺍﺯ ﻣﺴﻴﺤﻴّﺖ ﺑﻌﻨﻮﺍﻥ‬

‫ﺁﺧﺮﻳﻦ ﺗﺠﻠّﻰ ﺣﻘﻴﻘﺖ ﺩﻳﻦ ﺳﺨﻦ ﮔﻔﺖ ﺩﺭ ﺣﺎﻟﻰ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺣﻘﻴﻘﺖ ﺑﻨﻴﺎﺩﻳﻦ ﺍﺩﻳﺎﻥ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﺗﻌﺎﻣﻞ ﻭ ﺗﻔﺎﻋﻞ‬

‫ﻭﺣﻰ ﺍﻟﻬﻰ ﺑﺎ ﻧﻴﺎﺯ ﺟﺎﻣﻌﻪ ﻭ ﻣﺮﺣﻠﮥ ﺗﮑﺎﻣﻞ ﺍﻧﺴﺎﻥ ﺗﻌﺮﻳﻒ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﻨﺎ ﺑﻪ ﺗﮑﺎﻣﻞ ﻭﻗﻔﻪﻧﺎﭘﺬﻳﺮ ﺍﻧﺴﺎﻥ ﻭ ﺟﺎﻣﻌﻪ ﺍﺯ‬
‫ﺍﺳﺘﻤﺮﺍﺭ ﭘﺎﻳﺎﻥﻧﺎﭘﺬﻳﺮ ﺗﮑﺎﻣﻞ ﮐﻼﻡ ﺍﻟﻬﻰ ﺑﻌﻨﻮﺍﻥ ﺣﻘﻴﻘﺖ ﺑﻨﻴﺎﺩﻯ ﺩﻳﻨﻰ ﺳﺨﻦ ﮔﻔﺘﻨﺪ‪.‬‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺍﺩﻳﺎﻥ ﻭ‬
‫ﺍﮔﺮ ﺍﺻﻞ ﺍ ّﻭﻝ ﺟﻬﺎﻥﺑﻴﻨﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻳﻌﻨﻰ ﺍﺻﻞ ﺗﻌﺒﻴﺮ ﺭﻭﺣﺎﻧﻰ ﻭ ﻋﺮﻓﺎﻧﻰ ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﺍﺯ ﻟﺰﻭﻡ ّ‬

‫ﺧﻼﻕ ﻭ ﺗﮑﺎﻣﻞ ﺍﻧﺴﺎﻥ ﻭ ﺟﺎﻣﻌﻪ ﺳﺨﻦ ﮔﻔﺖ‪ ،‬ﺍﺻﻞ ﺩ ّﻭﻡ ﻳﻌﻨﻰ ﺍﺻﻞ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺍﻣﺮ‬
‫ﺍﺭﺯﺵﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﺑﺮﺍﻯ ﺁﻓﺮﻳﻨﺶ ّ‬

‫ﺑﻬﺎﺋﻰ ﺭﺍ ﺍﺯ ﻧﻈﺮ ﻫﻤﮥ ﺭﺅﺳﺎء ﻭ ﺍﺻﺤﺎﺏ ﺍﺩﻳﺎﻥ ﮐﻪ ﺑﺸﮑﻞﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺯ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﺩﻳﻨﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺩﻓﺎﻉ ﮐﺮﺩﻩ ﻭ ﺑﺮﺍﻯ‬
‫ﮐﻼﻡ ﺍﻟﻬﻰ ﻭ ﻗﻮﺍﻧﻴﻦ ﺍﺟﺘﻤﺎﻋﻰ ﺩﻳﻨﻰ ﺍﻋﺘﺒﺎﺭﻯ ﺍﺑﺪﻯ ﻗﺎﺋﻞ ﺷﺪﻧﺪ ﻣﺘﻤﺎﻳﺰ ﻭ ﻣﻤﺘﺎﺯ ﻣﻰﺳﺎﺯﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺻﻞ ﻫﺸﻴﺎﺭﻯ‬

‫ﺗﺎﺭﻳﺨﻰ ﺻﺮﻓﴼ ﺑﻪ ﺟﺎﻣﻌﮥ ﺍﻧﺴﺎﻧﻰ ﺍﻃﻼﻕ ﻧﮕﺮﺩﻳﺪﻩ ﺑﻠﮑﻪ ﺑﻪ ﺣﻴﻄﮥ ﻇﻬﻮﺭ ﻭﺣﻰ ﺍﻟﻬﻰ ﻭ ﺍﺭﺍﺩﮤ ﺭﺑّﺎﻧﻰ ﻧﻴﺰ ﺗﻌﻠّﻖ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ‬

‫ﺍﺭﺯﺵﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﻭ ﻗﻮﺍﻧﻴﻦ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺣﻘﻮﻗﻰ ﺍﺩﻳﺎﻥ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﺮ ﺍﺳﺎﺱ ﺗﻐﻴﻴﺮ ﺳﺎﺧﺘﺎﺭ ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺗﺤ ّﻮﻝ‬
‫ﻧﻴﺎﺯﻫﺎﻯ ﺑﺸﺮﻯ ﻭ ﺩﮔﺮﮔﻮﻧﻰ ﺩﺭﺟﮥ ﺭﺷﺪ ﻭ ﺗﮑﺎﻣﻞ ﺍﻧﺴﺎﻧﻰ ﻣﻮﺭﺩ ﺗﺤ ّﻮﻝ ﻭ ﺗﮑﺎﻣﻞ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﺻﻮﺭﺗﻰ ﺍﺳﺖ ﮐﻪ ﺩﻳﻦ‬

‫ﻣﺎﻧﻌﻰ ﺑﺮﺍﻯ ﺭﺷﺪ ﻭ ﺗﮑﺎﻣﻞ ﺑﺸﺮﻯ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﻋﺎﻣﻠﻰ ﺧﻼّﻕ ﺑﺮﺍﻯ ﺍﺭﺗﻘﺎء ﻣﻘﺎﻡ ﻭ ﻗﻮﺍﻯ ﺍﻧﺴﺎﻧﻰ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺑﺮﺍﻯ ﺩﺭﮎ ﺑﻴﺸﺘﺮ‬

‫ﺍﻳﻦ ﺍﺻﻞ ﺩﻭ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺫﮐﺮ ﻣﻰﺷﻮﺩ‪:‬‬

‫ﺍﻳﻨﮑﻪ ﺍﺯ ﻧﺎﻣﻪﻫﺎﻯ ﺁﺳﻤﺎﻧﻰ ﭘﺮﺳﺶ ﺭﻓﺘﻪ ﺑﻮﺩ‪ :‬ﺭﮒ ﺟﻬﺎﻥ ﺩﺭ ﺩﺳﺖ ﭘﺰﺷﮏ ﺩﺍﻧﺎﺳﺖ ﺩﺭﺩ ﺭﺍ ﻣﻰﺑﻴﻨﺪ ﻭ‬

‫ﺑﺪﺍﻧﺎﺋﻰ ﺩﺭﻣﺎﻥ ﻣﻰﮐﻨﺪ‪ .‬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.‬‬

‫‪١٨‬‬

‫ﻭ ﺩﻣﺎﻍ ﺟﺎﻥ ﭼﻮﻥ ﺍﺯ ﺯﮐﺎﻡ ﮐﻮﻥ ﻭ ﺍﻣﮑﺎﻥ ﭘﺎﮎ ﺷﺪ ﺍﻟﺒﺘّﻪ ﺭﺍﺋﺤﮥ ﺟﺎﻧﺎﻥ ﺭﺍ ﺍﺯ ﻣﻨﺎﺯﻝ ﺑﻌﻴﺪﻩ ﺑﻴﺎﺑﺪ ﻭ ﺍﺯ ﺍﺛﺮ ﺁﻥ‬

‫ﺭﺍﺋﺤﻪ ﺑﻪ ﻣﺼﺮ ﺍﻳﻘﺎﻥ ﺣﻀﺮﺕ ﻣﻨّﺎﻥ ﻭﺍﺭﺩ ﺷﻮﺩ ﻭ ﺑﺪﺍﻳﻊ ﺣﮑﻤﺖ ﺣﻀﺮﺕ ﺳﺒﺤﺎﻧﻰ ﺭﺍ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺭﻭﺣﺎﻧﻰ ﻣﺸﺎﻫﺪﻩ‬
‫ﮐﻨﺪ ﻭ ﺟﻤﻴﻊ ﻋﻠﻮﻡ ﻣﮑﻨﻮﻧﻪ ﺭﺍ ﺍﺯ ﺍﻃﻮﺍﺭ ﻭﺭﻗﮥ ﺷﺠﺮﮤ ﺁﻥ ﻣﺪﻳﻨﻪ ﺍﺳﺘﻤﺎﻉ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺗﺮﺍﺏ ﺁﻥ ﻣﺪﻳﻨﻪ ﺗﺴﺒﻴﺢ ﻭ ﺗﻘﺪﻳﺲ‬

‫ﺭﺏﺍﻻﺭﺑﺎﺏ ﺑﻪ ﮔﻮﺵ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺷﻨﻮﺩ ﻭ ﺍﺳﺮﺍﺭ ﺭﺟﻮﻉ ﻭ ﺍﻳﺎﺏ ﺭﺍ ﺑﻪ ﭼﺸﻢ ﺳﺮ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﻳﺪ‪ ...‬ﻭ ﺍﻳﻦ ﻣﺪﻳﻨﻪ ﺩﺭ‬
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‫ﻼ ﺩﺭ‬
‫ﺭﺃﺱ ﻫﺰﺍﺭ ﺳﻨﻪ‪ ،‬ﺍﻭ ﺍﺯﻳﺪ ﺍﻭ ﺍﻗﻞ‪ ،‬ﺗﺠﺪﻳﺪ ﺷﻮﺩ ﻭ ﺗﺰﺋﻴﻦ ﻳﺎﺑﺪ ‪...‬ﻭ ﺁﻥ ﻣﺪﻳﻨﻪ ﮐﺘﺐ ﺍﻟﻬﻴّﻪ ﺍﺳﺖ ﺩﺭ ﻫﺮ ﻋﻬﺪﻯ ﻣﺜ ً‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝﺍﻪﻠﻟ ﻓﺮﻗﺎﻥ ﻭ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺑﻴﺎﻥ ﻭ ﺩﺭ ﻋﻬﺪ‬
‫ﻋﻬﺪ ﻣﻮﺳﻰ ﺗﻮﺭﺍﺕ ﺑﻮﺩ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﻋﻴﺴﻰ ﺍﻧﺠﻴﻞ ﻭ ﺩﺭ ﻋﻬﺪ‬
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‫ﻣﻦ ﻳﺒﻌﺜﻪﺍﻪﻠﻟ ﮐﺘﺎﺏ ﺍﻭ‪.‬‬

‫‪١٩‬‬

‫‪ ١٨‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﻫﻔﺖ ﻭﺍﺩﻯ ﺹ ‪١٧‬‬
‫‪ ١٩‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﺍﻳﻘﺎﻥ‪ ،‬ﺻﻔﺤﺎﺕ ‪١٢٩-١٣١‬‬

‫‪۲۰‬‬

‫ﺳ ّﻮﻣﻴﻦ ﺍﺻﻞ ﺟﻬﺎﻥﺑﻴﻨﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺻﻞ ﺭﻭﻳﮑﺮﺩ ﺟﻬﺎﻥﺷﻤﻮﻝ ﻳﺎ ﺍﺻﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺻﻠﺢ ﻋﻤﻮﻣﻰ‬

‫ﺗﻮﺟﻪ ﺍﺳﺖ‪ .‬ﺍﺻﻞ ﺍ ّﻭﻝ ﮐﻪ ﺩﺭ ﺁﺛﺎﺭ ﺍ ّﻭﻟﻴﮥ ﺣﻀﺮﺕ‬
‫ﺍﺳﺖ‪ .‬ﺭﺍﺑﻄﮥ ﻣﺴﺘﻘﻴﻢ ﻭ ﻧﺎﮔﺴﺴﺘﻨﻰ ﺍﻳﻦ ﺍﺻﻞ ﺑﺎ ﺩﻭ ﺍﺻﻞ ﺩﻳﮕﺮ ﻗﺎﺑﻞ ّ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺍﺭﺯﺵﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﺗﻘﻮﻳﻢ ﻣﺪﻧﻴّﺖ ﺍﺟﺘﻤﺎﻋﻰ‬
‫ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻴﺸﺘﺮ ﺗﺄﮐﻴﺪ ﻣﻰﺷﻮﺩ ﺍﺯ ﺣﻘﻴﻘﺖ ﺭﻭﺣﺎﻧﻰ ﻫﺴﺘﻰ ﻭ ﻟﺰﻭﻡ ّ‬
‫ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪ .‬ﺍﺻﻞ ﺩ ّﻭﻡ ﻳﻌﻨﻰ ﺍﺻﻞ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﮐﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﺁﺛﺎﺭ ﻣﺮﺣﻠﮥ ﺩ ّﻭﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‬

‫ﺑﻴﺎﻥﮐﻨﻨﺪﮤ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺍﺭﺯﺵﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﻭ ﻗﻮﺍﻧﻴﻦ ﺣﻘﻮﻗﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺑﻪ ﺍﺯﺍء ﺗﮑﺎﻣﻞ ﻭ ﺗﺤ ّﻮﻝ ﺟﺎﻣﻌﻪ ﻭ‬

‫ﻣﻘﺘﻀﻴﺎﺕ ﻧﻴﺎﺯﻫﺎﻯ ﺟﺪﻳﺪ ﺍﻧﺴﺎﻧﻰ ﺗﺤ ّﻮﻝ ﻭ ﺗﻄ ّﻮﺭ ﻳﺎﺑﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﻣﻰﺑﻴﻨﻴﻢ ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﺻﻞ ﺳ ّﻮﻡ ﺟﻬﺎﻥﺑﻴﻨﻰ ﺣﻀﺮﺕ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﻣﺮﺣﻠﮥ ﺗﮑﺎﻣﻞ ﺍﺟﺘﻤﺎﻋﻰ ﻭ‬
‫ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺑﻄﻮﺭ ﻏﻴﺮﻣﺴﺘﻘﻴﻢ ﺍﺯ ﺩﻭ ﺍﺻﻞ ﺩﻳﮕﺮ ﺍﺳﺘﻨﺘﺎﺝ ﻧﻤﻮﺩ ﻳﻌﻨﻰ ﺁﻧﮑﻪ ﺑﺎ‬
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‫ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﻭ ﻧﻴﺎﺯﻫﺎﻯ ﺑﺨﺼﻮﺹ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺍﺯ ﺗﮑﺎﻣﻞ ﺗﺎﺭﻳﺨﻰ ﺑﺸﺮﻳّﺖ ﻣﻰﺗﻮﺍﻥ ﺩﺭﻳﺎﻓﺖ ﮐﻪ ﻓﺮﻫﻨﮓ‬

‫ﺑﺪﻳﻊ ﺭﻭﺣﺎﻧﻰ ﺑﺎﻳﺪ ﺑﺮ ﺍﺻﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺗﮑﻴﻪ ﻧﻤﺎﻳﺪ ﻭ ﻳﮕﺎﻧﮕﻰ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻫﺴﺘﻪ ﻭ ﺭﻭﺡ ﺁﻥ ﻗﺮﺍﺭ‬
‫ﮔﻴﺮﺩ‪ .‬ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺍﺯ ﻧﻈﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺟﻬﺎﻥ ﻭﺍﺭﺩ ﻣﺮﺣﻠﮥ ﺧﻄﻴﺮ ﻧﻮﻳﻨﻰ ﺷﺪﻩ ﺍﺳﺖ ﺑﺼﻮﺭﺗﻰ ﮐﻪ ﺗﻤﺎﻡ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬

‫ﺣﮑﻢ ﻳﮏ ﻫﻴﮑﻞ ﭘﻴﻮﺳﺘﮥ ﺯﻧﺪﮤ ﻭﺍﺣﺪ ﺭﺍ ﻳﺎﻓﺘﻪ ﮐﻪ ﺻﺮﻓﴼ ﺍﺯ ﻃﺮﻳﻖ ﺍﻳﺠﺎﺩ ﻓﺮﻫﻨﮓ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺑﺎﺯﺳﺎﺯﻯ ﻧﻬﺎﺩﻫﺎﻯ‬

‫ﺍﺟﺘﻤﺎﻋﻰ ﺑﺮ ﺍﺳﺎﺱ ﻣﺤﻮﺭ ﺑﺮﺍﺑﺮﻯ ﻭ ﻭﺩﺍﺩ ﻭ ﺍﺗّﺤﺎﺩ ﺍﺳﺖ ﮐﻪ ﻣﻰﺗﻮﺍﻥ ﺑﻪ ﺑﺤﺮﺍﻥﻫﺎ ﻭ ﺩﺷﻮﺍﺭﻯﻫﺎﻯ ﺳﺎﺧﺘﺎﺭﻯ ﺟﺎﻣﻌﮥ ﻧﻮﻳﻦ‬
‫ﺣﻞ ﻫﺮ ﻳﮏ ﺍﺯ ﻣﺸﺎﮐﻞ ﻭ ﺩﺷﻮﺍﺭﻯﻫﺎﻯ ﺟﻬﺎﻥ ﻓﻌﻠﻰ ﻣﺴﺘﻠﺰﻡ‬
‫ﭘﺎﺳﺨﻰ ﻣﺆﺛّﺮ ﻭ ّ‬
‫ﺧﻼﻕ ﺩﺍﺩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺯ ﻧﻈﺮ ﺟﻬﺎﻥﺑﻴﻨﻰ ﺑﻬﺎﺋﻰ ّ‬

‫ﺣﻞﻫﺎﻯ ﻣﺤﺪﻭﺩ ﺑﻪ ﭼﺎﺭﭼﻮﺏ ﻭ ﻣﻨﻄﻖ ﺧﺼﻮﺻﻰ ﮐﻪ ﻣﻠّﺘﻰ ﺭﺍ ﺩﺭ‬
‫ﺭﻭﻳﮑﺮﺩﻯ ﺟﻬﺎﻥﺷﻤﻮﻝ ﻭ ﻋﻤﻮﻣﻰ ﻣﻰﺑﺎﺷﺪ ﺑﺼﻮﺭﺗﻰ ﮐﻪ ﺭﺍﻩ ّ‬

‫ﻣﻘﺎﺑﻞ ﻣﻠﻞ ﺩﻳﮕﺮ ﻭ ﺩﻳﻨﻰ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ ﻭ ﻧﮋﺍﺩﻯ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﮋﺍﺩﻫﺎﻯ ﺩﻳﮕﺮ ﻭ ﺟﻨﺴﻰ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﺟﻨﺲ ﺩﻳﮕﺮ‬

‫ﺧﻼﻗﻴّﺖ ﻧﺪﺍﺷﺘﻪ ﻭ ﻋﻘﻴﻢ ﻭ ﺑﻰﺛﻤﺮ ﻭ ﺣﺘّﻰ ﻭﻳﺮﺍﻥﺳﺎﺯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﻣﻰﮔﺬﺍﺭﺩ ﺗﻮﺍﻥ ﻭ ّ‬

‫ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺳﻪ ﺍﺻﻞ ﺟﻬﺎﻥﺑﻴﻨﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺣﻘﻴﻘﺖ ﭘﻴﻮﺳﺘﮥ ﻭﺍﺣﺪﻯ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻰﺩﻫﺪ ﮐﻪ ﻫﻴﭽﻴﮏ ﺍﺯ‬

‫ﺁﻧﻬﺎ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﻗﺎﺑﻞ ﺗﻔﮑﻴﮏ ﻧﻴﺴﺖ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻋﺮﻓﺎﻥ ﻭ ﺭﻭﺣﺎﻧﻴّﺖ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻧﻤﻰﺗﻮﺍﻧﺪ ﻭﺳﻴﻠﻪﺍﻯ ﺑﺮﺍﻯ ﺗﻮﺟﻴﻪ ﻓﺮﺍﺭ ﺍﺯ‬

‫ﺟﺎﻣﻌﻪ ﻳﺎ ﻧﺠﺎﺳﺖ ﻣﻠﻞ ﺩﻳﮕﺮ ﻳﺎ ﺑﺮﺗﺮﻯ ﻣﺮﺩ ﺑﺮ ﺯﻥ ﻳﺎ ﺭﻳﺎﺳﺖ ﺭﻭﺣﺎﻧﻰ ﺭﺅﺳﺎﻯ ﻋﺮﻓﺎﻥ ﻭ ﻣﺬﻫﺐ ﺩﺭ ﺟﺎﻣﻌﻪ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ .‬ﺍﺯ ﻧﻈﺮ ﺍﻣﺮ‬

‫ﺿﺪ ﺍﻧﺴﺎﻧﻰ ﺑﺮﺩﻩﺩﺍﺭﻯ‬
‫ﺑﻬﺎﺋﻰ ﻋﺎﺭﻓﻰ ﮐﻪ ﺩﺭ ﻫﻤﮥ ﺍﺷﻴﺎء ﻧﺪﺍﻯ‬
‫ﺍﻧﺎﻟﺤﻖ ﻣﻰﺷﻨﻮﺩ ﻭﻟﻰ ﺍﺯ ﻧﻈﺎﻡ ﻣﺮﺩﺳﺎﻻﺭﻯ ﺩﻓﺎﻉ ﻣﻴﮑﻨﺪ‪ ،‬ﻧﻈﺎﻡ ّ‬
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‫ﺭﺍ ﻣﻮﺭﺩ ﺳﺌﻮﺍﻝ ﻗﺮﺍﺭ ﻧﻤﻰﺩﻫﺪ ﻭ ﺗﺒﻌﻴﺾ ﺣﻘﻮﻗﻰ ﻣﻴﺎﻥ ﻣﺆﻣﻦ ﻭ ﻏﻴﺮﻣﺆﻣﻦ ﻭ ﻳﺎ ﺗﻔﺎﻭﺕ ﺍﻓﺮﺍﻃﻰ ﻃﺒﻘﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ ﻣﻮﺭﺩ ﺍﻧﮑﺎﺭ‬
‫ﻣﻨﻈﻢ ﻭ ﺻﺮﻳﺢ ﻭ ﻗﺎﻃﻊ ﻗﺮﺍﺭ ﻧﻤﻰﺩﻫﺪ ﺩﺭ ﻭﺍﻗﻊ ﻭﻯ ﺍﺯ ﺣﻘﻴﻘﺖ ﻋﺮﻓﺎﻥ ﻏﻔﻠﺖ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻬﻤﻴﻦ ﺳﺎﻥ ﺍﺳﺖ ﮐﻪ ﺍﺻﻞ‬
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‫ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺍﺻﻠﻰ ﺛﺎﻧﻮﻯ ﻳﺎ ﻣﻘﺘﻀﺎﻯ ﻣﺼﻠﺤﺖﮔﺮﺍﺋﻰ ﻭ ﺍﻧﺘﻔﺎﻉﻃﻠﺒﻰ ﻓﺮﻫﻨﮕﻰ ﻣﺎ ّﺩﻯ‬
‫ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﺑﺎﻟﻌﮑﺲ ﺍﺗّﺤﺎﺩ ﻭ ﺑﺮﺍﺑﺮﻯ ﻭ ﻭﺩﺍﺩ ﻋﺎﻟﻤﻴﺎﻥ ﺭﺍ ﻓﺮﻳﻀﻪﺍﻯ ﺭﻭﺣﺎﻧﻰ‪ ،‬ﺣﻘﻴﻘﺘﻰ ﺭﺑّﺎﻧﻰ ﻭ ﺍﻋﺘﻘﺎﺩﻯ ﻭﺟﺪﺍﻧﻰ ﻣﻰﺷﻤﺎﺭﺩ‪.‬‬

‫ﺍﮔﺮ ﭼﻪ ﻫﻤﮥ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺸﮑﻞﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺑﺮ ﺍﺻﻞ ﺭﻭﻳﮑﺮﺩ ﺟﻬﺎﻥﺷﻤﻮﻝ ﺗﺄﮐﻴﺪ ﻣﻰﻧﻤﺎﻳﺪ ﺍ ّﻣﺎ ﺁﺛﺎﺭ ﻣﺮﺣﻠﮥ‬

‫ﻣﻨﻈﻢ ﺍﻳﻦ ﺍﺻﻞ ﺭﺍ ﺗﺸﺮﻳﺢ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺁﺛﺎﺭ ﺑﺎ ﻧﺰﻭﻝ ﺍﻟﻮﺍﺡ ﻣﻠﻮﮎ ﻭ ﺳﻮﺭﮤ ﻫﻴﮑﻞ‬
‫ﺳ ّﻮﻡ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﮐﻪ ﺑﻨﺤﻮﻯ‬
‫ﺧﺎﺹ ﻭ ّ‬
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‫ﺧﻄﺎﺏ ﺑﻪ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻭ ﺳﻼﻃﻴﻦ ﻋﺎﻟﻢ ﺁﻏﺎﺯ ﺷﺪﻩ ﻭ ﻃﺮﺣﻰ ﺟﺪﻳﺪ ﺍﺯ ﻣﺪﻧﻴّﺖ ﺁﻳﻨﺪﮤ ﺑﺸﺮﻯ ﺭﺍ ﺗﺮﺳﻴﻢ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺁﺛﺎﺭ ﻫﻤﮥ‬
‫ﺭﻫﺒﺮﺍﻥ ﻋﺎﻟﻢ ﺭﺍ ﺑﻪ ﺣﺮﮐﺖ ﺩﺭ ﺟﻬﺖ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﻭ ﺍﺗّﺤﺎﺩ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺗﺸﻮﻳﻖ ﻭ ﺩﻋﻮﺕ ﻣﻰﮐﻨﺪ ﻭ ﺍﺯ ﺿﺮﻭﺭﺕ ﺗﺤ ّﻘﻖ‬

‫ﻓﺮﻫﻨﮕﻰ ﺟﻬﺎﻥﺷﻤﻮﻝ ﺑﻌﻨﻮﺍﻥ ﻣﻘﺘﻀﺎﻯ ﺗﮑﺎﻣﻞ ﺗﺎﺭﻳﺦ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺍﺯ ﺗﺤ ّﻮﻝ ﺍﻧﺴﺎﻥ ﻭ ﺟﺎﻣﻌﻪ ﺩﻓﺎﻉ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﺁﺛﺎﺭ ﺩﻳﮕﺮ‬

‫‪۲۱‬‬

‫ﻣﺨﺘﺼﺎﺕ ﺍﻳﻦ ﻣﺪﻧﻴّﺖ ﺟﻬﺎﻥﺷﻤﻮﻝ ﺭﺍ ﻣﻮﺭﺩ ﺗﺸﺮﻳﺢ ﻭ ﺗﺼﺮﻳﺢ ﻓﺰﺍﻳﻨﺪﻩ‬
‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻣﺮﺣﻠﮥ ﺳ ّﻮﻡ ﺑﺸﮑﻞﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ‬
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‫ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ‪ .‬ﺑﺮﺍﻯ ﺩﺭﮎ ﺑﻬﺘﺮ ﺍﻳﻦ ﺍﺻﻞ ﺑﻪ ﺩﻭ ﻧﻤﻮﻧﻪ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺷﺎﺭﻩ ﻣﻰﮔﺮﺩﺩ‪:‬‬

‫ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎﻥ ﮐﺴﻰ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺧﺪﻣﺖ ﺟﻤﻴﻊ ﻣﻦ ﻋﻠﻰﺍﻻﺭﺽ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ‪ .‬ﺣﻀﺮﺕ ﻣﻮﺟﻮﺩ ﻣﻰﻓﺮﻣﺎﻳﺪ ﻃﻮﺑﻰ‬

‫ﻳﺤﺐ‬
‫ﻳﺤﺐ ﺍﻟﻮﻃﻦ ﺑﻞ ﻟﻤﻦ‬
‫ﻟﻤﻦ ﺍﺻﺒﺢ ﻗﺎﺋﻤﴼ ﻋﻠﻰ ﺧﺪﻣﺔ ﺍﻻﻣﻢ‪ .‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰﻓﺮﻣﺎﻳﺪ ﻟﻴﺲ ﺍﻟﻔﺨﺮ ﻟﻤﻦ‬
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‫ﺍﻟﻌﺎﻟﻢ ‪ .‬ﻓﻰﺍﻟﺤﻘﻴﻘﻪ ﻋﺎﻟﻢ ﻳﮏ ﻭﻃﻦ ﻣﺤﺴﻮﺏ ﻭ ﻣﻦ ﻋﻠﻰﺍﻻﺭﺽ ﺍﻫﻞ ﺁﻥ‪.‬‬

‫‪٢٠‬‬

‫ﺍﻟﻄﻮﺭ ﻭ ﺍﻧﺼﺎﻑ ﺩﺭ ﺍﻣﻮﺭ‪.‬‬
‫ﻃﺮﺍﺯ ﺩ ّﻭﻡ ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﺍﺩﻳﺎﻥ ﺍﺳﺖ ﺑﻪ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﻭ ﺍﻇﻬﺎﺭ ﻣﺎ ﺍﺗﻰ ﺑﻪ ﻣﮑﻠّﻢ ّ‬

‫ﺍﺻﺤﺎﺏ ﺻﻔﺎ ﻭ ﻭﻓﺎ ﺑﺎﻳﺪ ﺑﺎ ﺟﻤﻴﻊ ﺍﻫﻞ ﻋﺎﻟﻢ ﺑﻪ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﻣﻌﺎﺷﺮﺕ ﻧﻤﺎﻳﻨﺪ ﭼﻪ ﮐﻪ ﻣﻌﺎﺷﺮﺕ ﺳﺒﺐ ﺍﺗّﺤﺎﺩ ﻭ‬

‫ﺍﺗّﻔﺎﻕ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ ﺍﺗّﺤﺎﺩ ﻭ ﺍﺗّﻔﺎﻕ ﺳﺒﺐ ﻧﻈﺎﻡ ﻋﺎﻟﻢ ﻭ ﺣﻴﺎﺕ ﺍﻣﻢ ﺍﺳﺖ‪ .‬ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﺤﺒﻞ‬
‫ﻣﺘﻤﺴﮑﻨﺪ ﻭ ﺍﺯ ﺿﻐﻴﻨﻪ ﻭ ﺑﻌﻀﺎ ﻓﺎﺭﻍ ﻭ ﺁﺯﺍﺩ‪ .‬ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﺍﻫﻞ ﻋﺎﻟﻢ ﺭﺍ ﻭﺻﻴّﺖ ﻣﻰﻧﻤﺎﻳﺪ ﺑﻪ ﺑﺮﺩﺑﺎﺭﻯ ﻭ‬
‫ﺷﻔﻘﺖ ﻭ ﺭﺃﻓﺖ‬
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‫ﻧﻴﮑﻮﮐﺎﺭﻯ‪ .‬ﺍﻳﻦ ﺩﻭ ﺩﻭ ﺳﺮﺍﺟﻨﺪ ﺍﺯ ﺑﺮﺍﻯ ﻇﻠﻤﺖ ﻋﺎﻟﻢ ﻭ ﺩﻭ ﻣﻌﻠّﻤﻨﺪ ﺍﺯ ﺑﺮﺍﻯ ﺩﺍﻧﺎﺋﻰ ﺍﻣﻢ‪.‬‬

‫‪٢١‬‬

‫ﺗﻮﺟﻪ ﻧﻤﺎﺋﻴﻢ ﮐﻪ ﺩﺭﻳﺎﻯ ﻣﻌﺎﺭﻑ ﻭ‬
‫ﺣﺎﻝ ﮐﻪ ﺑﻪ ﺳﻪ ﺍﺻﻞ ﺑﻨﻴﺎﺩ ﻯ ﺟﻬﺎﻥﺑﻴﻨﻰ ﺑﻬﺎﺋﻰ ﺍﺷﺎﺭﻩ ﮔﺸﺖ ﻣﻰﺗﻮﺍﻧﻴﻢ ﺑﺪﻳﻦ ﻧﮑﺘﻪ ّ‬

‫ﻣﻘﺪﻣﺎﺗﻰ‪،‬‬
‫ﺣﻘﺎﺋﻖ ﺍﻳﻦ ﺍﻣﺮ ﻧﻮﻳﻦ ﺑﺸﮑﻞﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺯ ﺍﻳﻦ ﺳﻪ ﺳﺮﭼﺸﻤﮥ ﺍﺻﻮﻟﻰ ﻓﻮﺭﺍﻥ ﻭ ﺟﺮﻳﺎﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﺰﻭﻩ ّ‬
‫ﻓﺮﺻﺘﻰ ﺑﺮﺍﻯ ﺑﺤﺚ ﺗﻔﺼﻴﻠﻰ ﺩﺭﺧﺼﻮﺹ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻧﻴﺴﺖ‪ .‬ﺍ ّﻣﺎ ﺍﺧﺘﺼﺎﺭﴽ ﺩﺭ ﺑﺎﻗﻰ ﺍﻳﻦ ﺑﺤﺚ ﺑﻪ ﻣﻮﻗﻒ ﺑﻬﺎﺋﻰ ﺩﺭ ﻣﻮﺭﺩ ﺳﻪ‬

‫ﺗﻮﺟﻪ ﻣﻰﻧﻤﺎﺋﻴﻢ‪ .‬ﺑﺎﻳﺪ ﺩﻳﺪ ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﻳﻦ ﺳﻪ ﻣﻮﺿﻮﻉ ﺑﺎﺯﺗﺎﺏ ﺳﻪ ﺍﺻﻞ ﺑﻨﻴﺎﺩﻳﻦ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ‬
‫ﻣﻮﺿﻮﻉ ﺍﺳﺎﺳﻰ ﻭ ﺧﻄﻴﺮ ّ‬

‫ﺍﺳﺖ‪ .‬ﺩﺭ ﻗﺴﻤﺖ ﺍ ّﻭﻝ ﺍﺻﻮﻝ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻭ ﺍﻟﻬﻴّﺎﺕ ﺑﻬﺎﺋﻰ ﺩﺭﺧﺼﻮﺹ ﻭﺟﻮﺩ ﺭﺍ ﻣﻄﺮﺡ ﻣﻰﮐﻨﻴﻢ‪ .‬ﺍﻳﻦ ﺑﺤﺚ ﺍﺳﺎﺳﴼ ﺗﻔﺼﻴﻠﻰ‬

‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﺭﺍ ﺍﺯ ﻧﻘﻄﻪ ﻧﻈﺮ ﺁﺛﺎﺭ‬
‫ﺗﺠﺪﺩ ﻭ ﻣﻔﻬﻮﻡ‬
‫ﺍﺯ ﺗﻌﺒﻴﺮ ﺭﻭﺣﺎﻧﻰ ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﻗﺴﻤﺖ ﺩ ّﻭﻡ ﻣﺴﺌﻠﮥ‬
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‫ﺗﺠﺪﺩ ﺍﺯ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺑﻬﺎﺋﻰ‬
‫ﺑﻬﺎﺋﻰ ﻣﻮﺭﺩ ﭘﮋﻭﻫﺶ ﻗﺮﺍﺭ ﻣﻰﺩﻫﻴﻢ‪ .‬ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﮐﻪ ﺩﺭ ﺑﻄﻦ ﺧﻮﺩ ﺍﻳﻦ ﺍﻧﺪﻳﺸﮥ ﺑﺪﻳﻊ‬
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‫ﺳﺮﭼﺸﻤﻪ ﻣﻰﮔﻴﺮﺩ ﻭ ﺑﺎﻻﺧﺮﻩ ﺩﺭ ﭘﺎﻳﺎﻥ ﺍﻳﻦ ﺑﺤﺚ ﺑﻪ ﻣﺴﺌﻠﮥ ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﺧﻮﺍﻫﻴﻢ ﭘﺮﺩﺍﺧﺖ ﮐﻪ ﻣﺴﺘﻘﻴﻤﴼ ﻳﮑﻰ ﺍﺯ ﺍﺑﻌﺎﺩ ﺍﺻﻠﻰ‬
‫ﺭﻭﻳﮑﺮﺩ ﺟﻬﺎﻥﺷﻤﻮﻝ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪.‬‬

‫ﺩ‪ :‬ﺍﻟﻬﻴﹽــﺎﺕ ﺑﻬﺎﺋـ ـ ــﻰ‬
‫ﺍﻟﻬﻴّﺎﺕ‪ ،‬ﻫﺴﺘﻰ ﺷﻨﺎﺳﻰ‪ ،‬ﮐﻴﻬﺎﻥﺷﻨﺎﺳﻰ‪ ،‬ﺍﻧﺴﺎﻥﺷﻨﺎﺳﻰ ﻭ ﺟﺎﻣﻌﻪﺷﻨﺎﺳﻰ ﺑﻬﺎﺋﻰ ﻫﻤﮕﻰ ﻣﺒﺘﻨﻰ ﺑﺮ ﺗﻌﺒﻴﺮﻯ ﺭﻭﺣﺎﻧﻰ ﺍﺯ‬

‫ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﺍﺳﺖ‪ .‬ﻣﺤﻮﺭ ﻫﻤﮥ ﻫﺴﺘﻰ ﺩﺭ ﺍﻧﺪﻳﺸﮥ ﺑﻬﺎﺋﻰ ﺗﺠﻠّﻰ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺧﺪﺍ ﺑﺮ ﺍﺷﻴﺎء ﻣﺨﻠﻮﻕ ﺍﺳﺖ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ‬

‫ﺍﺯ ﻧﻈﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺗﻤﺎﻣﻰ ﻫﺴﺘﻰ ﻣﻈﺎﻫﺮ ﻭ ﻣﻄﺎﻟﻊ ﺟﻠﻮﮤ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﻣﻰﺑﺎﺷﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺻﻞ ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﻣﻔﻬﻮﻡ ﻣﻈﻬﺮﻳّﺖ‬

‫ﻣﺤﻞ ﻇﻬﻮﺭ ﻭ ﺗﺠﻠّﻰ ﺧﺪﺍﺳﺖ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺯ ﻧﻈﺮ ﺁﺋﻴﻦ‬
‫ﻧﻴﺰ ﺩﺭ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻣﮑ ّﺮﺭﴽ ﺗﺼﺮﻳﺢ ﻣﻰﮔﺮﺩﺩ ﻳﻌﻨﻰ ﺁﻧﮑﻪ ﻫﺮ ﺷﺌﻰ ﻣﻈﻬﺮ ﻭ‬
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‫ﺧﺎﺹ ﻫﺮ ﺷﺌﻰ ﺍﺳﺖ ﮐﻪ ﺁﻧﺮﺍ ﺍﺯ ﺩﻳﮕﺮ‬
‫ﺑﻬﺎﺋﻰ ﻫﺮ ﺷﺌﻰ ﺭﺍ ﺑﺎﻳﺪ ﺑﻪ ﺩﻭ ﻟﺤﺎﻅ ﻣﻼﺣﻈﻪ ﮐﺮﺩ ﺍ ّﻭﻝ ﺟﻨﺒﮥ ﻇﺎﻫﺮﻯ ﺍﺷﻴﺎء ﻭ ﻣﺎﻫﻴّﺖ‬
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‫‪ ٢٠‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﺻﻔﺤﮥ ‪١٠١‬‬
‫‪٢١‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﺻﻔﺤﮥ ‪١٨‬‬

‫‪۲۲‬‬

‫ﺍﺷﻴﺎء ﻣﺘﻤﺎﻳﺰ ﻭ ﻣﺘﻔﺎﻭﺕ ﻣﻰﺳﺎﺯﺩ‪ .‬ﺍﻳﻦ ﺟﻨﺒﮥ ﭘﺪﻳﺪﺍﺭﻫﺎﺳﺖ ﮐﻪ ﮐﺜﺮﺕ ﺍﺷﻴﺎء ﺭﺍ ﺑﺎﻋﺚ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍ ّﻣﺎ ﺟﻨﺒﮥ ﺩ ّﻭﻡ ﻫﺮ ﺷﺌﻰ‬

‫ﺣﻘﻴﻘﺖ ﺭﺍﺳﺘﻴﻦ ﺁﻥ ﺍﺳﺖ ﻭ ﺁﻥ ﭼﻴﺰﻯ ﻧﻴﺴﺖ ﺟﺰ ﻭﺟﻮﺩ ﺁﻥ ﺷﺌﻰ ﮐﻪ ﺍﻳﻦ ﻭﺟﻮﺩ ﻫﻢ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺷﺌﻰ ﺑﻪ‬

‫ﻭﺩﻳﻌﻪ ﮔﺬﺍﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻫﺮ ﺷﺌﻰ ﺍﺯ ﺟﻬﺘﻰ ﺑﻪ ﺧﻮﺩ ﻭ ﺍﺯ ﺟﻬﺘﻰ ﺑﻪ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺩﻻﻟﺖ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺁﻳﻨﻪ‬

‫ﺧﺎﺻﻰ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺟﻬﺖ ﺩﻳﮕﺮ‬
‫ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﺩﻭ ﺟﻬﺖ ﻣﻼﺣﻈﻪ ﮐﺮﺩ ﻳﮏ ﺟﻬﺖ ﺧﻮﺩ ﺁﻳﻨﻪ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺷﻴﺸﻪ‬
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‫ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﺼﻮﻳﺮﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﻧﻘﺶ ﻣﻰ ﺑﻨﺪﺩ‪ .‬ﺟﻬﺖ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺟﻬﺖ ﻭﺣﺪﺕ ﺍﺷﻴﺎء ﻭ ﺣﻘﻴﻘﺖ ﺭﺍﺳﺘﻴﻦ ﻫﺴﺘﻰ‬

‫ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻣﻰﮐﻮﺷﺪ ﺗﺎ ﺑﻪ ﻫﻤﮥ ﺑﺸﺮ ﺗﻌﻠﻴﻢ ﺩﻫﺪ ﮐﻪ ﺑﻪ ﺣﻘﺎﺋﻖ ﺍﺷﻴﺎء ﻧﺎﻇﺮ ﺑﺎﺷﻨﺪ ﻭ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﭼﻴﺰﻯ‬
‫ﺟﺰ ﺟﻬﺖ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﻭ ﻇﻬﻮﺭ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻣﻮﺩﻭﻉ ﺩﺭ ﺍﺷﻴﺎء ﻧﻴﺴﺖ‪.‬‬

‫ﺍ ّﻣﺎ ﺁﻧﭽﻪ ﮐﻪ ﺣﻘﻴﻘﺖ ﺍﺷﻴﺎء ﻳﻌﻨﻰ ﻭﺟﻮﺩ ﺭﺍﺳﺘﻴﻦ ﺁﻧﻬﺎ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻰﺩﻫﺪ ﺗﺠﻠّﻰ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﻧﻪ‬

‫ﺗﻘﺪﺱ ﻭ ﻣﻈﻬﺮﻳّﺖ ﺩﻧﻴﺎﻯ ﻣﺨﻠﻮﻕ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ‬
‫ﺣﻠﻮﻝ ﺫﺍﺕ ﺍﻟﻬﻰ ﺩﺭ ﺍﺷﻴﺎء‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﻟﻬﻴّﺎﺕ ﺑﻬﺎﺋﻰ ﺩﺭ ﻋﻴﻦ ﺗﺄﮐﻴﺪ ﺑﺮ ﺍﺻﻞ ّ‬

‫ﻣﻌﺘﻘﺪ ﺑﻪ ﺗﻨﺰﻳﻪ ﻭ ﻳﮕﺎﻧﮕﻰ ﺫﺍﺕ ﻏﻴﺐ ﻣﻨﻴﻊ ﻻﻳﺪﺭﮎ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻭ ﻫﺮ ﮔﻮﻧﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻫﻤﻪ ﺧﺪﺍﺋﻰ ﻭ ﻳﺎ ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ ﺭﺍ‬

‫ﺣﻖ ﺑﻪ ﺧﻠﻖ ﻗﺎﺋﻞ ﺷﻮﺩ ﻣﻄﻠﻘﴼ ﻭ ﻗﺎﻃﻌﴼ ﻣﻄﺮﻭﺩ ﻣﻰﺳﺎﺯﺩ‪ .‬ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺩﺭ ِ‬
‫ﺁﻥ ﻭﺍﺣﺪ ﺩﻭ ﺍﺻﻞ ﺑﻈﺎﻫﺮ‬
‫ﮐﻪ ﺑﻪ ﺗﻘﻠﻴﻞ ﻭ ﺗﺄﻭﻳﻞ ّ‬

‫ﻻ ﺑﺨﺎﻃﺮ ﺁﻧﮑﻪ ﻫﻤﮥ ﻫﺴﺘﻰ ﺭﺍ ﻣﺠﺎﻟﻰ ﻭ ﻣﻄﺎﻟﻊ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﻣﻰﺩﺍﻧﺪ ﺑﻪ ﻫﻤﻪ ﭼﻴﺰ‬
‫ﻣﺘﻔﺎﻭﺕ ﺭﺍ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﭘﻴﻮﻧﺪ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺍ ّﻭ ً‬

‫ﺗﻘﺪﺱ ﻣﻰﻧﮕﺮﺩ ﻭ ﺩﺭ ﻫﻤﻪ ﭼﻴﺰ ﺑﻪ ﺟﻬﺖ ﻭﺣﺪﺕ ﺁﻥ ﻣﻌﻄﻮﻑ ﺍﺳﺖ‪ .‬ﺍ ّﻣﺎ ﺍﻳﻦ ﻋﺮﻓﺎﻥ ﺑﺎ ﻫﺮ ﮔﻮﻧﻪ ﻋﺮﻓﺎﻧﻰ ﮐﻪ‬
‫ﺑﻪ ﻧﻈﺮ ﻋﺮﻓﺎﻥ ﻭ ّ‬

‫ﺣﻖ ﺭﺍ ﺍﻧﮑﺎﺭ ﻧﻤﺎﻳﺪ ﻣﻌﺎﺭﺽ ﻭ ﻣﻨﺎﻓﻰ ﺍﺳﺖ‪ .‬ﻳﻌﻨﻰ ﻫﻢ ﺍﺻﻞ ﻋﺮﻓﺎﻥ ﻭ ﻫﻢ ﺍﺻﻞ ﺗﻨﺰﻳﻪ ﻭ‬
‫ﺍﺳﺘﻌﻼء ﻭ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﻣﻄﻠﻖ ّ‬
‫ﺗﻘﺪﻳﺲ ﻭ ﺍﺳﺘﻌﻼء ﻭ ﺍﺳﺘﺮﻓﺎﻉ ﻣﻄﻠﻖ ﺫﺍﺕ ﺍﻟﻬﻰ ﻫﺮ ﺩﻭ ﺩﺭ ﺍﻟﻬﻴّﺎﺕ ﺑﻬﺎﺋﻰ ﺗﺄﮐﻴﺪ ﺷﺪﻩﺍﻧﺪ‪ .‬ﻧﺘﻴﺠﮥ ﺍﻳﻦ ﭘﻴﻮﻧﺪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻣﺮ‬

‫ﺧﻠﻖ ‪.‬‬
‫ﺣﻖ ﻋﺎﻟﻢ ﺍﻣﺮ ﻭ ﻋﺎﻟﻢ‬
‫ّ‬
‫ﺑﻬﺎﺋﻰ ﻣﻌﺘﻘﺪ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺍﻯ ﻣﺮﺍﺗﺐ ﺳﻪ ﮔﺎﻧﻪ ﺍﺳﺖ ﻋﺎﻟﻢ ّ‬

‫ﺣﻖ ﺍﺷﺎﺭﻩ ﺑﻪ ﺫﺍﺕ ﻏﻴﺐ ﻣﻨﻴﻊ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﺩ ﮐﻪ ﻏﻴﺮﻗﺎﺑﻞ ﺍﺩﺭﺍﮎ ﻭ ﺷﻨﺎﺳﺎﺋﻰ ﻭ ﺗﻮﺻﻴﻒ ﺍﺳﺖ‪ .‬ﺍﺯ ﻧﻈﺮ ﺍﻣﺮ ﺑﻬﺎﺋﻰ‬
‫ﻋﺎﻟﻢ ّ‬

‫ﻫﻴﭻ ﭼﻴﺰ ﺩﺭ ﺳﻄﺢ ﺫﺍﺕ ﺧﺪﺍﻭﻧﺪ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺑﺎ ﺁﻥ ﻳﮑﻰ ﺷﻮﺩ ﻳﺎ ﺑﺎ ﺁﻥ ﺍﺭﺗﺒﺎﻁ ﻳﺎﺑﺪ ﻭ ﺑﺘﻮﺍﻧﺪ ﺁﻧﺮﺍ ﺑﺸﻨﺎﺳﺪ‪ .‬ﺩﺭ‬

‫ﻧﺘﻴﺠﻪ ﻋﻠّﺖ ﺧﻠﻖ ﻫﺴﺘﻰ ﻣﺨﻠﻮﻕ‪ ،‬ﻧﻪ ﺫﺍﺕ ﺧﺪﺍﻭﻧﺪ ﺑﻠﮑﻪ ﺗﺠﻠّﻰ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﺠﻠّﻰ‪ ،‬ﮐﻪ ﻫﺮﮔﺰ ﻧﺒﺎﻳﺪ ﺑﺎ‬

‫ﺣﻖ ﺍﺷﺘﺒﺎﻩ ﮔﺮﺩﺩ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﺍﺭﺍﺩﻩ ﻭ ﻣﺸﻴّﺖ ﺧﺪﺍﻭﻧﺪ ﻭ ﻳﺎ ﺍﻣﺮ ﻭ ﮐﻼﻡ ﺍﻭ ﺳﺖ ﮐﻪ ﺍﺯ ﻃﺮﻳﻖ ﺁﻥ ﺧﻠﻘﺖ ﺧﻠﻖ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍ ّﻣﺎ‬
‫ﺫﺍﺕ ّ‬

‫ﺍﻳﻦ ﺍﺭﺍﺩﻩ ﻭ ﻣﺸﻴّﺖ ﻭ ﻳﺎ ﺍﻣﺮ ﻭ ﮐﻼﻡ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻭﺍﻗﻊ ﺍﺷﺎﺭﻩ ﺑﻪ ﻋﺎﻟﻢ ﺍﻣﺮ ﺍﺳﺖ ﮐﻪ ﺁﻧﻬﻢ ﭼﻴﺰﻯ ﺟﺰ ﺣﻘﻴﻘﺖ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﻰ ﻭ‬
‫ﻭﺣﻰ ﺭﺑّﺎﻧﻰ ﻧﻤﻰﺑﺎﺷﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻋﻼﻭﻩ ﺑﺮ ﺟﻨﺒﮥ ﺟﺴﻤﺎﻧﻰ ﻭ ﺍﻧﺴﺎﻧﻰ ﺧﻮﻳﺶ ﻣﻈﻬﺮ ﺍﻳﻦ ﺗﺠﻠّﻰ ﻭ ﻭﺣﻰ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ‬
‫ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻓﺆﺍﺩ ﺍﻳﺸﺎﻥ ﻳﻌﻨﻰ ﺣﻘﻴﻘﺖ ﺭﺍﺳﺘﻴﻦ ﻭﺟﻮﺩﺷﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﺠﻠّﻰ ﻋﻠّﺖ ﺧﻠﻖ ﻋﺎﻟﻢ ﺍﻣﺮ ﺍﺳﺖ ﻭ ﻋﺎﻟﻢ ﺍﻣﺮ ﻭﺍﺳﻄﮥ‬

‫ﺣﻖ ﻭ ﺧﻠﻖ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻋﺎﻟﻢ ﺧﻠﻖ ﺳ ّﻮﻣﻴﻦ ﺭﺗﺒﮥ ﻭﺟﻮﺩﺳﺖ ﮐﻪ ﻣﺤﺼﻮﻝ ﺗﺠﻠّﻰ ﺍﺭﺍﺩﻩ ﻭ ﻣﺸﻴّﺖ ﺧﺪﺍﺳﺖ ﻭﻟﻰ ﺍﻳﻦ‬
‫ﻣﻴﺎﻥ ّ‬

‫ﺣﻖ ﻧﺒﺎﻳﺪ ﺍﺷﺘﺒﺎﻩ ﮔﺮﺩﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺯ ﻧﻈﺮ‬
‫ﺍﺭﺍﺩﻩ ﻭ ﻣﺸﻴّﺖ ﺍﻟﻬﻰ ﻫﻤﺎﻥ ﻋﺎﻟﻢ ﺍﻣﺮﺳﺖ ﮐﻪ ﻫﺮﮔﺰ ﺑﺎ ﺫﺍﺕ ﺧﺪﺍﻭﻧﺪ ﻳﻌﻨﻰ ﺑﺎ ﻋﺎﻟﻢ ّ‬

‫ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﮐﻼﻣﻰ ﺳﺨﻴﻒﺗﺮ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﮐﻪ ﻳﮏ ﺍﻧﺴﺎﻥ ﻳﺎ ﻳﮏ ﭘﻴﺎﻣﺒﺮ ﺫﺍﺕ ﺧﺪﺍ ﻳﻌﻨﻰ ﺫﺍﺕ ﻏﻴﺐ ﻣﻨﻴﻊ ﻻﻳﺪﺭﮎ ﺍﺳﺖ‬
‫ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﺁﻧﺎﻥ ﮐﻪ ﻳﺎ ﺑﺨﺎﻃﺮ ﻏﺮﺽ ﻭ ﻳﺎ ﺑﺨﺎﻃﺮ ﺟﻬﻞ ﻭ ﻗﺼﻮﺭ ﺩﺭﮎ ﮔﻤﺎﻥ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ ﺑﻬﺎﺋﻴﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﺧﺪﺍ‬

‫ﻣﻰﺩﺍﻧﻨﺪ ﺩﺭﺳﺖ ﻋﮑﺲ ﺗﻤﺎﻣﻰ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺑﻬﺎﺋﻰ ﺭﺍ ﺑﻪ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻧﺴﺒﺖ ﻣﻰﺩﻫﻨﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺍﺯ ﺟﻤﻠﻪ ﻋﺮﻓﺎﻯ ﻣﻠّﺖ ﺍﺳﻼﻡ ﺑﻌﻀﻰ ﺍﺯ ﺁﻥ ﻧﻔﻮﺱ ﻣﺘﺸﺒّﺜﻨﺪ ﺑﻪ ﺁﻧﭽﻪ ﮐﻪ ﺳﺒﺐ ﮐﺴﺎﻟﺖ ﻭ ﺍﻧﺰﻭﺍﺳﺖ ﻟﻌﻤﺮ ﺍﻪﻠﻟ ﺍﺯ‬

‫‪۲۳‬‬

‫ﻣﻘﺎﻡ ﺑﮑﺎﻫﺪ ﻭ ﺑﺮ ﻏﺮﻭﺭ ﺑﻴﻔﺰﺍﻳﺪ‪ ...‬ﺁﻥ ﻧﻔﻮﺱ ﺩﺭ ﻣﻘﺎﻣﺎﺕ ﺗﻮﺣﻴﺪ ﺫﮐﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺳﺒﺐ ﺍﻋﻈﻢ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ‬

‫ﮐﻞ‪.‬‬
‫ﻣﻘﺪﺱ ﺍﺳﺖ ﺍﺯ ّ‬
‫ﺣﻖ ّ‬
‫ﺣﻖ ﭘﻨﺪﺍﺷﺘﻪﺍﻧﺪ‪ّ .‬‬
‫ﻇﻬﻮﺭ ﮐﺴﺎﻟﺖ ﻭ ﺍﻭﻫﺎﻡ ﻋﺒﺎﺩ‪ .‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻓﺮﻕ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺧﻮﺩ ﺭﺍ ّ‬

‫ﮐﻞ ﻣﺬﮐﻮﺭ ﻭ ﻣﺸﻬﻮﺩ‪...‬ﺩﺭ ﺗﺠﻠّﻴﺎﺕ ﺁﻓﺘﺎﺏ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﺋﻴﺪ‬
‫ﺩﺭ ّ‬
‫ﮐﻞ ﺁﻳﺎﺕ ﺍﻭ ﻇﺎﻫﺮ‪ .‬ﺁﻳﺎﺕ ﺍﺯ ﺍﻭﺳﺖ ﻧﻪ ﺍﻭ‪ .‬ﺩﺭ ﺩﻓﺘﺮ ﺩﻧﻴﺎ ّ‬

‫ﺍﻧﻮﺍﺭﺵ ﻋﺎﻟﻢ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﻭﻟﮑﻦ ﺗﺠﻠّﻴﺎﺕ ﺍﺯ ﺍﻭ ﻭ ﻇﻬﻮﺭ ﺍﻭﺳﺖ ﺑﻨﻔﺲ ﺍﻭ ﻧﻪ ﻧﻔﺲ ﺍﻭ‪ .‬ﺁﻧﭽﻪ ﺩﺭ ﺍﺭﺽ ﻣﺸﺎﻫﺪﻩ‬
‫ﮐﻞ‬
‫ﻣﻘﺪﺱ ﺍﺯ ّ‬
‫ﻣﻴﺸﻮﺩ ﺣﺎﮐﻰ ﺍﺯ ﻗﺪﺭﺕ ﻭ ﻋﻠﻢ ﻭ ﻓﻀﻞ ﺍﻭﺳﺖ ﻭﺍﻭ ّ‬

‫‪٢٢‬‬

‫ﻣﻘﺪﺱ ﺍﺯ ﻫﺮ ﺯﻧﮕﺎﺭﻯ ﺍﺳﺖ ﮐﻪ ﻣﻈﻬﺮ ﺗﺠﻠّﻰ ﺧﻮﺭﺷﻴﺪ ﺍﻟﻬﻰ ﺍﺳﺖ‪ .‬ﺩﺭ‬
‫ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﻰ ﺍﺯ ﻧﻈﺮ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺁﻳﻨﮥ ﭘﺎﮎ ﻭ ّ‬

‫ﻧﺘﻴﺠﻪ ﺣﻘﻴﻘﺖ ﺍﻳﻦ ﺁﻳﻨﻪ ﭼﻴﺰﻯ ﺟﺰ ﺗﺠﻠّﻰ ﺧﻮﺭﺷﻴﺪ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﺁﻳﻨﻪ ﺟﺰ ﺧﻮﺭﺷﻴﺪ ﺭﺍ ﻧﺒﺎﻳﺪ ﺩﻳﺪ‪ .‬ﺍ ّﻣﺎ ﺍﻳﻦ ﺧﻮﺭﺷﻴﺪ ﺑﺎ ﺧﻮﺭﺷﻴﺪ‬

‫ﺁﺳﻤﺎﻥ ﻳﮑﻰ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺗﺠﻠّﻰ ﻭ ﺟﻠﻮﮤ ﺁﻥ ﺧﻮﺭﺷﻴﺪ ﻣﺘﻌﺎﻟﻰ ﺍﺳﺖ‪ .‬ﻫﻤﮥ ﺍﻧﺒﻴﺎء ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎء ﻣﻈﻬﺮ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻭ‬

‫ﻣﻨﺰﻩ ﻭ‬
‫ّ‬
‫ﻣﺤﻞ ﺗﺠﻠّﻰ ﺧﻮﺭﺷﻴﺪ ّ‬
‫ﺣﻖ ﻫﺴﺘﻨﺪ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﺫﺍﺕ ﺧﺪﺍﻭﻧﺪ ﮐﻪ ﻣﺴﺘﻌﻠﻰ ﻭ ﻣﺘﻌﺎﻟﻰ ﺍﺯ ﻫﺮ ﻭﺻﻒ ﻭ ﺫﮐﺮﻯ ﺍﺳﺖ ﺁﻥ ﭼﻨﺎﻥ ّ‬

‫ﻣﻘﺪﺱ ﻭ ﻣﺴﺘﺮﻓﻊ ﺍﺳﺖ ﮐﻪ ﻫﻴﭻ ﭼﻴﺰ ﺍﺯ ﺟﻤﻠﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺩﺭ ﺭﺗﺒﮥ ﺍﻭ ﻭﺟﻮﺩ ﻭ ﺫﮐﺮﻯ ﻧﺪﺍﺭﻧﺪ ﭼﻪ ﺭﺳﺪ ﺁﻧﮑﻪ ﺑﺎ ﺁﻥ ﻳﮑﻰ ﺑﺎﺷﻨﺪ‪ .‬ﺩﺭ‬
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‫ﻧﺘﻴﺠﻪ ﻫﺮ ﺍﺳﻢ ﻭ ﺻﻔﺘﻰ ﮐﻪ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﻧﺴﺒﺖ ﻣﻰﺩﻫﻴﻢ ﺩﺭ ﻭﺍﻗﻊ ﺍﺳﻢ ﻭ ﺻﻔﺖ ﺭﺍﺳﺘﻴﻦ ﺫﺍﺕ ﺍﻟﻬﻰ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﺳﻢ ﻭ ﺻﻔﺘﻰ‬

‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺩﻧﻴﺎﻯ ﻣﺨﻠﻮﻕ ﺗﺤ ّﻘﻖ ﺩﺍﺭﺩ ﻭ ﻟﺬﺍ ﻗﺎﺑﻞ ﺷﻨﺎﺳﺎﺋﻰ ﺍﻧﺴﺎﻥ ﻣﺨﻠﻮﻕ ﺍﺳﺖ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺗﻰ ﮐﻪ ﺍﺯ ﻃﺮﻳﻖ‬

‫ﺁﻥ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺗﻮﺻﻴﻒ ﻣﻰﻧﻤﺎﺋﻴﻢ ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﮕﻰ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﻭﺍﺳﻄﮥ ﻣﻴﺎﻥ ﺧﺪﺍﻭﻧﺪ ﻭ ﻋﺎﻟﻢ ﺧﻠﻖ‬

‫ﺣﻖ ﺗﻮﺻﻴﻒ ﻧﻤﺎﻳﺪ ﺍﻳﻦ ﺻﺮﻓﴼ ﺑﺪﻳﻦ ﻣﻌﻨﻰ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ‬
‫ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﭘﻴﺎﻣﺒﺮﻯ ﺻﻔﺖ ﻳﺎ ﻓﻌﻞ ﺧﻮﺩ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺻﻔﺖ ﻭ ﻓﻌﻞ ّ‬

‫ﭘﻴﺎﻣﺒﺮﺍﻥ ﺁﻳﻨﮥ ﺑﻰﺷﺎﺋﺒﮥ ﺗﺠﻠّﻰ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﻭ ﻟﺬﺍ ﻋﻠﻢ ﺍﻳﺸﺎﻥ ﺍﺯ ﻋﻠﻢ ﺧﺪﺍﻭﻧﺪ ﺣﮑﺎﻳﺖ ﻣﻰﮐﻨﺪ ﻭ ﻗﺪﺭﺕ ﺍﻳﺸﺎﻥ ﻧﺸﺎﻧﻪﺍﻯ‬

‫ﻭﺍﻻ ﺫﺍﺕ ﺧﺪﺍﻭﻧﺪ ﻓﺮﺍﺗﺮ ﺍﺯ ﻣﻘﻮﻻﺗﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺫﻫﻦ‬
‫ﺣﻖ ﺍﺳﺖ ّ‬
‫ﺍﺯ ﻗﺪﺭﺕ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻭ ﮐﻼﻡ ﺍﻳﺸﺎﻥ ﺍﻧﻌﮑﺎﺳﻰ ﺍﺯ ﮐﻼﻡ ّ‬

‫ﺍﻧﺴﺎﻥ ﺑﻌﻨﻮﺍﻥ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﻭ ﮐﻼﻡ ﻧﻘﺶ ﻣﻰﺑﻨﺪﺩ ‪ .‬ﺍﻳﻦ ﺻﻔﺎﺕ ﻫﻤﻪ ﺑﻴﺎﻧﮕﺮ ﺍﻭﺝ ﮐﻤﺎﻻﺕ ﻣﻮﺟﻮﺩ ﺩﺭ ﻋﺎﻟﻢ ﺧﻠﻖ ﺍﺳﺖ ﻭ‬

‫ﻣﻨﺰﻩ ﻭ ﻣﺘﻌﺎﻟﻰ ﺍﺳﺖ‪ .‬ﺯﺑﺎﻥ ﺍﻧﺴﺎﻥ ﺍﻣﺮﻯ ﺍﺳﺖ ﻣﺨﻠﻮﻕ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻭﺍﮊﻩﻫﺎﻯ ﺯﺑﺎﻥ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻫﺮ ﺁﻧﭽﻪ ﮐﻪ ﻣﺨﻠﻮﻕ ﺍﺳﺖ ّ‬
‫ﻫﻴﭽﻴﮏ ﻗﺎﺩﺭ ﺑﻪ ﺗﻮﺻﻴﻒ ﺭﺍﺳﺘﻴﻦ ﺧﺎﻟﻖ ﻣﻄﻠﻖ ﻧﻴﺴﺖ‪ .‬ﺍ ّﻣﺎ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺩﺭ ﺭﺗﺒﮥ ﺧﺪﺍﻭﻧﺪ ﺑﺨﺎﻃﺮ ﻧﻔﻰ ﻧﻘﺎﺋﺺ‬

‫ﺍﺳﺖ ﻧﻪ ﺁﻧﮑﻪ ﺍﻳﻦ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺑﻨﺤﻮﻯ ﺛﺒﻮﺗﻰ ﻭ ﺭﺍﺳﺘﻴﻦ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺗﻮﺻﻴﻒ ﮐﻨﻨﺪ‪ .‬ﭘﺲ ﺍﻟﻬﻴّﺎﺕ ﺑﻬﺎﺋﻰ‬
‫ﺫﺍﺕ ﻏﻴﺐ ﺭﺍ ﻓﺮﺍﺗﺮ ﺍﺯ ﻫﺮ ﺍﺳﻢ ﻭ ﺻﻔﺘﻰ ﮐﻪ ﻗﺎﺑﻞ ﺗﺼ ّﻮﺭ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ ﻣﻰﺷﻤﺎﺭﺩ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﻣﻨﺴﻮﺏ ﺑﻪ‬

‫ﺧﺪﺍ ﺭﺍ ﺩﺭ ﻭﺍﻗﻊ ﺗﻮﺻﻴﻒ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺩﺭ ﻋﺎﻟﻢ ﺧﻠﻖ ﻳﻌﻨﻰ ﺗﻮﺻﻴﻒ ﺣﻘﻴﻘﺖ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﻰ ﻣﻰﺩﺍﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﭘﻴﺎﻣﺒﺮ‬

‫ﺍﻟﻬﻰ ﺑﻌﻨﻮﺍﻥ ﺍﻋﻠﻰ ﺟﻠﻮﻩ ﻭ ﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﻫﻢ ﺁﻳﻨﮥ ﺗﺠﻠّﻰ ﺧﺪﺍﺳﺖ ﻭ ﻫﻢ ﺁﻧﮑﻪ ﺩﺭ ﺭﺗﺒﮥ ﺫﺍﺕ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴﺘﻰ ﻣﺤﺾ ﺍﺳﺖ‪.‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻣﻨﺰﻩ ﻭ‬
‫ﺑﺪﺍﻧﮑﻪ ﺣﻘﻴﻘﺖ ﺍﻟﻮﻫﻴّﺖ ﻭ ﮐﻨﻪ ﺫﺍﺕ ﺍﺣﺪﻳّﺖ ﺗﻨﺰﻳﻪ ﺻﺮﻑ ﻭ ﺗﻘﺪﻳﺲ ﺑﺤﺖ ﻳﻌﻨﻰ ﺍﺯ ﻫﺮ ﺳﺘﺎﻳﺸﻰ ّ‬

‫ﻣﺒ ّﺮﺍﺳﺖ ﺟﻤﻴﻊ ﺍﻭﺻﺎﻑ ﺍﻋﻠﻰ ﺩﺭﺟﮥ ﻭﺟﻮﺩ ﺩﺭ ﺁﻥ ﻣﻘﺎﻡ ﺍﻭﻫﺎﻣﺴﺖ ﻏﻴﺐ ﻣﻨﻴﻊ ﻻ ﻳﺪﺭﮎ ﻭ ﺫﺍﺕ ﺑﺤﺖ ﻻ ﻳﻮﺻﻒ‬

‫ﺯﻳﺮﺍ ﺫﺍﺕ ﺍﻟﻬﻰ ﻣﺤﻴﻂ ﺍﺳﺖ ﻭ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﻣﺤﺎﻁ ﻭ ﺍﻟﺒﺘّﻪ ﻣﺤﻴﻂ ﺍﻋﻈﻢ ﺍﺯ ﻣﺤﺎﻁ ﻟﻬﺬﺍ ﻣﺤﺎﻁ ﭘﻰ ﺑﻤﺤﻴﻂ ﻧﺒﺮﺩ‬

‫ﻭ ﺍﺩﺭﺍﮎ ﺣﻘﻴﻘﺖ ﺁﻥ ﻧﻨﻤﺎﻳﺪ ‪ .‬ﻋﻘﻮﻝ ﻫﺮ ﭼﻪ ﺗﺮ ّﻗﻰ ﮐﻨﺪ ﻭ ﺑﻤﻨﺘﻬﻰ ﺩﺭﺟﮥ ﺍﺩﺭﺍﮎ ﺭﺳﺪ ‪ ،‬ﻧﻬﺎﻳﺖ ﺍﺩﺭﺍﮎ ﻣﺸﺎﻫﺪﮤ ﺁﺛﺎﺭ‬

‫‪ ٢٢‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ‪ ،‬ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻲ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻛﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ‪ ،‬ﺹ ‪٣٣‬‬

‫‪۲۴‬‬

‫ﺣﻖ ﺯﻳﺮﺍ ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ ﺣﻀﺮﺕ ﺍﺣﺪﻳّﺖ ﺩﺭ ﻋﻠ ّﻮ ﺗﻘﺪﻳﺲ ﺍﺳﺖ ﻭ‬
‫ﻭ ﺻﻔﺎﺕ ﺍﻭ ﺩﺭ ﻋﺎﻟﻢ ﺧﻠﻖ ﺍﺳﺖ ﻧﻪ ﺩﺭ ﻋﺎﻟﻢ ّ‬
‫ﻋﻘﻮﻝ ﻭ ﺍﺩﺭﺍﮐﺎﺕ ﺭﺍ ﺭﺍﻫﻰ ﺑﺂﻥ ﻣﻘﺎﻡ ﻧﻪ ‪ . . .‬ﻭﻟﻰ ﺁﻥ ﺟﻮﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﻭ ﺣﻘﻴﻘﺔ ﺍﻟﺤﻘﺎﺋﻖ ﻭ ﺳ ّﺮ ﺍﻻﺳﺮﺍﺭ ﺭﺍ ﺗﺠﻠّﻴﺎﺕ ﻭ‬

‫ﺍﺷﺮﺍﻗﺎﺕ ﻭ ﻇﻬﻮﺭ ﻭ ﺟﻠﻮﻩ ﺍﻯ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﻣﻄﺎﻟﻊ ﺁﻥ ﺍﺷﺮﺍﻕ ﻭ ﻣﺠﺎﻟﻰ ﺁﻥ ﺗﺠﻠّﻰ ﻭ ﻣﻈﺎﻫﺮ ﺁﻥ ﻇﻬﻮﺭ ﻣﻄﺎﻟﻊ‬

‫ﻣﻘﺪﺱ ﺍﻟﻬﻴّﻪﺍﻧﺪ ﻭ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ ﻭ‬
‫ﻣﻘﺪﺳﻪ ﻭ ﺣﻘﺎﻳﻖ ﮐﻠّﻴّﻪ ﻭ ﮐﻴﻨﻮﻧﺎﺕ ﺭﺣﻤﺎﻧﻴّﻪﺍﻧﺪ ﮐﻪ ﺁﻧﺎﻥ ﻣﺮﺍﻳﺎﻯ ﺣﻘﻴﻘﻰ ﺫﺍﺕ ّ‬
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‫ﺣﻖ ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﻈﺎﻫﺮ ﻗﺪﺳﻴّﻪ ﻇﺎﻫﺮ ﻭ ﺑﺎﻫﺮ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﺁﻓﺘﺎﺏ ﮐﻪ ﺩﺭ ﻣﺮﺁﺕ ﺻﺎﻓﻴﮥ ﻟﻄﻴﻔﻪ‬
‫ﻓﻴﻮﺿﺎﺕ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍﺯ ّ‬

‫ﺑﺠﻤﻴﻊ ﻛﻤﺎﻻﺕ ﻭ ﻓﻴﻮﺿﺎﺕ ﺳﺎﻃﻊ ﮔﺮﺩﺩ ‪ .‬ﻭ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﻣﺮﺍﻳﺎ ﻣﻈﺎﻫﺮ ﺁﻓﺘﺎﺑﻨﺪ ﻭ ﻣﻄﺎﻟﻊ ﻧﻴّﺮ ﺍﺷﺮﺍﻕ ﻣﻘﺼﻮﺩ ﺍﻳﻦ‬
‫ﺗﻨﺰﻝ ﻧﻤﻮﺩﻩ ﻭ ﺩﺭ ﺍﻳﻦ ﺁﺋﻴﻨﻪ‬
‫ﻣﺠﺴﻢ ﮔﺸﺘﻪ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺁﻥ ﺣﻘﻴﻘﺖ ﻧﺎ ﻣﺤﺪﻭﺩ ﺩﺭ ﺍﻳﻦ‬
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‫ﻧﻴﺴﺖ ﮐﻪ ﺁﻓﺘﺎﺏ ﺍﺯ ﻋﻠ ّﻮ ﺗﻘﺪﻳﺲ ّ‬

‫ﻣﺠﺴﻤﻪ ﺍﺳﺖ ﻭﻟﻰ ﺟﻤﻴﻊ ﺍﻭﺻﺎﻑ ﻭ ﻣﺤﺎﻣﺪ‬
‫ﻣﮑﺎﻥ ﻣﺸﻬﻮﺩ ﻣﺤﺪﻭﺩ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺘﻐﻔﺮ ﺍﻪﻠﻟ ﻋﻦ ﺫﻟﮏ ﺍﻳﻦ ﺍﻋﺘﻘﺎﺩ ﻃﺎﺋﻔﮥ‬
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‫ﮐﻞ ﺭﺍﺟﻊ‬
‫ﻣﻘﺪﺳﻪ ﺍﺳﺖ ﻳﻌﻨﻰ ﻫﺮ ﭼﻪ ﺍﻭﺻﺎﻑ ﻭ ﻧﻌﻮﺕ ﻭ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺫﮐﺮ ﻧﻤﺎﺋﻴﻢ ّ‬
‫ﻭ ﻧﻌﻮﺕ ﺭﺍﺟﻊ ﺑﺎﻳﻦ ﻣﻈﺎﻫﺮ ّ‬

‫ﺑﺎﻳﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻴّﻪ ﺍﺳﺖ ﺍ ّﻣﺎ ﺑﺤﻘﻴﻘﺖ ﺫﺍﺕ ﺍﻟﻮﻫﻴّﺖ ﮐﺴﻰ ﭘﻰ ﻧﺒﺮﺩﻩ ﺗﺎ ﺍﺷﺎﺭﻩ ﺍﻯ ﻧﻤﺎﻳﺪ ﻳﺎ ﺑﻴﺎﻧﻰ ﮐﻨﺪ ﻭ ﻳﺎ ﻣﺤﺎﻣﺪ ﻭ‬

‫ﻧﻌﻮﺗﻰ ﺫﮐﺮ ﻧﻤﺎﻳﺪ ‪ .‬ﭘﺲ ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻧﻴّﻪ ﺁﻧﭽﻪ ﺩﺍﻧﺪ ﻭ ﻳﺎﺑﺪ ﻭ ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﺍﺯ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﻭ ﮐﻤﺎﻻﺕ ﺭﺍﺟﻊ ﺑﺎﻳﻦ‬
‫ﻘﺪﺳﻪ ﺍﺳﺖ ﻭ ﺭﺍﻫﻰ ﺑﺠﺎﺋﻰ ﺩﻳﮕﺮ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻣﻈﺎﻫﺮ ﻣ ّ‬

‫‪٢٣‬‬

‫ﺍﻟﻬﻴّﺎﺕ ﻣﻈﻬﺮﻳّﺖ ﺩﺭ ﻭﺍﻗﻊ ﺑﻴﺎﻧﮕﺮ ﺗﻨﺎﻗﺾ ﺑﻨﻴﺎﺩﻯ ﻫﺴﺘﻰ ﭘﺪﻳﺪﺍﺭﻫﺎﺳﺖ‪ .‬ﻳﻌﻨﻰ ﺁﻧﮑﻪ ﺍﺯ ﻃﺮﻓﻰ ﺣﻘﻴﻘﺖ ﻫﻤﮥ ﺍﺷﻴﺎء‬

‫ﺗﺠﻠّﻰ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﻫﺪﻑ ﻭ ﮐﻤﺎﻝ ﻭ ﺑﻬﺸﺖ ﻫﺮ ﭼﻴﺰ ﺷﻨﺎﺳﺎﺋﻰ ﺧﺪﺍﻭﻧﺪ ﻭ ﺩﻳﺪﺍﺭ ﻭ ﻟﻘﺎء ﺍﻭﺳﺖ‪ .‬ﺍﺯ ﻃﺮﻑ‬

‫ﺩﻳﮕﺮ ﺫﺍﺕ ﺍﻟﻬﻰ ﻏﻴﺮﻗﺎﺑﻞ ﺍﺩﺭﺍﮎ ﺍﺳﺖ ﻭ ﻭﺟﻮﺩ ﻣﺨﻠﻮﻕ ﺧﻮﺩ ﮔﻮﺍﻩ ﻭ ﺷﺎﻫﺪﻯ ﺍﺳﺖ ﮐﻪ ﻫﻴﭽﮕﻮﻧﻪ ﺍﺭﺗﺒﺎﻁ ﻭ ﺷﻨﺎﺳﺎﺋﻰ ﺑﺎ‬

‫ﺣﻖ ﺑﺮﺍﻳﺶ ﻣﻴﺴ ّﺮ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﺑﻨﻴﺎﺩﻯ ﺑﻪ ﻓﻠﺴﻔﮥ ﻳﺄﺱ ﻭ ﺣﺮﻣﺎﻥ ﻭ ﭘﻮﭼﻰ ﻧﻤﻰﺍﻧﺠﺎﻣﺪ ﭼﺮﺍ ﮐﻪ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺍﻳﻦ‬
‫ﺫﺍﺕ ّ‬

‫ﺗﻨﺎﻗﺾ ﺭﺍ ﺣﻞ ﮐﺮﺩﻩ ﻭ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺍﺻﻞ ﻣﺘﻌﺎﺭﺽ ﺍﺻﻞ ﻣﻈﻬﺮﻳّﺖ ﺭﺍ ﺍﺳﺘﻨﺘﺎﺝ ﻣﻰﮐﻨﺪ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﺍﮔﺮ ﭼﻪ ﺫﺍﺕ ﺧﺪﺍﻭﻧﺪ‬

‫ﻏﻴﺮﻗﺎﺑﻞ ﺍﺩﺭﺍﮎ ﺍﺳﺖ ﺍ ّﻣﺎ ﻏﺎﻳﺖ ﻫﺴﺘﻰ ﺍﺷﻴﺎء ﻳﻌﻨﻰ ﺷﻨﺎﺳﺎﺋﻰ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺑﻴﻬﻮﺩﻩ ﻧﻤﻰﮔﺮﺩﺩ ﭼﺮﺍ ﮐﻪ ﺍﻳﻦ ﻏﺎﻳﺖ ﺑﻪ ﺷﻨﺎﺳﺎﺋﻰ‬

‫ﺗﺠﻠّﻰ ﺧﺪﺍ ﺩﺭ ﻋﺎﻟﻢ ﺧﻠﻖ ﻳﻌﻨﻰ ﺑﻪ ﺷﻨﺎﺳﺎﺋﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﻰ ﺭﺍﺟﻊ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺍﺯ ﻧﻈﺮ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﮐﻤﺎﻝ ﻫﺮ‬

‫ﺷﺌﻰ ﺩﺭ ِ‬
‫ﺁﻥ ﻭﺍﺣﺪ ﺭﺳﻴﺪﻥ ﺑﻪ ﺣﻘﻴﻘﺖ ﺧﻮﺩ ﻭ ﻧﻴﻞ ﺑﻪ ﺷﻨﺎﺳﺎﺋﻰ ﭘﻴﺎﻣﺒﺮ ﺁﻥ ﻋﺼﺮ ﺍﺳﺖ ﭼﺮﺍ ﮐﻪ ﺣﻘﻴﻘﺖ ﻫﺮ ﺷﺌﻰ ﺟﻬﺖ ﺗﺠﻠّﻰ‬

‫ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺑﺮ ﺁﻥ ﺷﺌﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺍﻧﻌﮑﺎﺳﻰ ﺍﺯ ﺣﻘﻴﻘﺖ ﭘﻴﺎﻣﺒﺮﺳﺖ‪ .‬ﭘﺲ ﺑﺮﺍﻯ ﺷﻨﺎﺳﺎﺋﻰ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﻰ ﺑﺎﻳﺪ‬

‫ﺩﺭ ﺟﻬﺖ ﻧﻴﻞ ﺑﻪ ﺣﻘﻴﻘﺖ ﺭﻭﺣﺎﻧﻰ ﻭﺟﻮﺩ ﺧﻮﺩ ﺣﺮﮐﺖ ﻧﻤﺎﺋﻴﻢ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺑﺮﺍﻯ ﺷﻨﺎﺳﺎﺋﻰ ﻭ ﻧﻴﻞ ﺑﻪ ﺣﻘﻴﻘﺖ ﺭﺍﺳﺘﻴﻦ ﻭﺟﻮﺩ‬

‫ﺧﻮﺩ ﺑﺎﻳﺪ ﺑﻪ ﺷﻨﺎﺳﺎﺋﻰ ﺍﺭﺍﺩﻩ ﻭ ﻣﺸﻴّﺖ ﺍﻟﻬﻰ ﻳﻌﻨﻰ ﭘﻴﺎﻣﺒﺮ ﺭﺑّﺎﻧﻰ ﻣﻮ ّﻓﻖ ﮔﺮﺩﻳﻢ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﺪﻑ ﻭ ﻏﺎﻳﺖ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺯ ﻋﺮﻓﺎﻥ‬
‫ﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﻧﺎﮔﺴﺴﺘﻨﻰ ﻣﻰﮔﺮﺩﺩ‪.‬‬

‫ﺣﻞ ﺑﻐﺮﻧﺞﻫﺎ ﻭ ﺩﺷﻮﺍﺭﻯﻫﺎﺋﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ‬
‫ﺍﺻﻞ ﻣﻈﻬﺮﻳّﺖ ﮐﻪ ﺷﺎﻟﻮﺩﮤ ﺍﻟﻬﻴّﺎﺕ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﮐﻠﻴﺪ ّ‬

‫ﻣﻘﺪﺳﮥ ﺁﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﮑﻪ ﺩﻳﺪﻳﻢ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺍﺯ ﻣﺎ ﻣﻰﺧﻮﺍﻫﺪ‬
‫ﺑﺎﻋﺚ ﺳﻮءﺗﻔﺎﻫﻤﺎﺕ ﮔﻮﻧﺎﮔﻮﻥ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺍﺩﻳﺎﻥ ﻭ ﮐﺘﺐ ّ‬

‫ﺗﻮﺟﻪ ﮐﻨﻴﻢ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺍﺩﺭﺍﮎ ﻣﻌﺎﻧﻰ ﺭﺍﺳﺘﻴﻦ ﻭ ﭘﻨﻬﺎﻥ ﮐﺘﺐ‬
‫ﮐﻪ ﺑﻪ ﺣﻘﺎﺋﻖ ﺍﺷﻴﺎء ﻳﻌﻨﻰ ﺟﻬﺖ ﺗﺠﻠّﻰ ﺍﺭﺍﺩﻩ ﻭ ﻣﺸﻴّﺖ ﺍﻟﻬﻰ ّ‬
‫ﻻ‬
‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺑﺮﺍﻯ ﻣﺎ ﺁﺳﺎﻥ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﺑﺪﻳﻦ ﻣﻌﻨﻰ ﮐﻪ‬
‫ﻣﺘﺄﺳﻔﺎﻧﻪ ﺭﺅﺳﺎء ﻭ ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﻋﻠﻴﺮﻏﻢ ﭘﻴﺎﻡ ﺩﻳﺎﻧﺖ ﺧﻮﺩ ﻣﻌﻤﻮ ً‬
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‫‪ ٢٣‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﻣﻔﺎﻭﺿﺎﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ‪ ،‬ﺹ ‪١١٣-١١٠‬‬

‫‪۲۵‬‬

‫ﺗﻤﺴﮏ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﺗﻌﺒﻴﺮ ﻣﻤﺴﻮﺧﻰ ﺍﺯ ﺩﻳﻦ‪ ،‬ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﺍﺭﺍﺩﮤ‬
‫ﺍﺯ ﺣﻘﻴﻘﺖ ﺩﻳﻦ ﻏﻔﻠﺖ ﮐﺮﺩﻩ ﻭ ﺻﺮﻓﴼ ﺑﻪ ﻇﻮﺍﻫﺮ ﺁﻥ‬
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‫ﺧﺎﺹ ﺍﺣﮑﺎﻡ ﻭ ﺷﺮﺍﺋﻊ ﻳﮏ ﺩﻳﺎﻧﺖ ﻣﺨﺼﻮﺹ ﺍﺷﺘﺒﺎﻩ ﻣﻰﮔﺮﺩﺩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺩﻳﺎﻧﺖ ﺧﻮﺩ ﺭﺍ ﺗﻨﻬﺎ‬
‫ﺭﺑّﺎﻧﻰ ﺑﺎ ﺷﮑﻞ‬
‫ّ‬

‫ﺣﻖ ﺩﺍﻧﺴﺘﻪ ﻭ ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ ﺭﺍ ﮔﻤﺮﺍﻩ ﻭ ﺑﺎﻃﻞ ﺗﻠ ّﻘﻰ ﻣﻰﮐﻨﻨﺪ‪ .‬ﺑﻪ ﻋﻼﻭﻩ ﭘﻴﺮﻭﺍﻥ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺩﻳﺎﻧﺖ ﺧﻮﺩ ﺭﺍ ﺁﺧﺮﻳﻦ‬
‫ﺩﻳﺎﻧﺖ ّ‬

‫ﻣﻘﺪﺱ ﺧﻮﺩ ﻧﻈﺮﻳّﮥ ﺧﻮﺩ ﺭﺍ ﺻﺤﻴﺢ ﻭ ﺍﻧﮑﺎﺭﻧﺎﭘﺬﻳﺮ ﻣﻰﺩﺍﻧﺪ‪ .‬ﺍ ّﻣﺎ ﻫﺮ ﺩﻭ‬
‫ﺩﻳﻦ ﻣﻰﺩﺍﻧﻨﺪ ﻭ ﻫﺮ ﻳﮏ ﺑﺎ ﺍﺳﺘﻨﺎﺩ ﺑﻪ ﮐﻼﻣﻰ ﺍﺯ ﮐﺘﺎﺏ ّ‬
‫ﺧﺎﺹ ﻭ ﺗﺎﺭﻳﺨﻰ ﻇﻬﻮﺭ‬
‫ﺗﻌﺒﻴﺮ ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻏﻠﻂ ﺍﺳﺖ ﻭ ﻫﺮ ﺩﻭ ﺗﻌﺒﻴﺮ ﻣﺤﺼﻮﻝ ﺗﻘﻠﻴﻞ ﺍﺭﺍﺩﮤ ﻣﺘﻌﺎﻟﻰ ﺍﻟﻬﻰ ﺑﻪ ﺷﮑﻞ‬
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‫ﺁﻥ ﺍﺭﺍﺩﻩ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﺸﺮ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﺪﻳﻦ ﻣﻌﻨﻰ ﮐﻪ ﺑﺮ ﻃﺒﻖ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺣﻘﻴﻘﺖ ﻫﻤﮥ ﺍﺷﻴﺎء ﻭ ﺣﻘﻴﻘﺖ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻳﮑﻰ‬
‫ﺍﺳﺖ ﻭ ﺁﻥ ﺣﻘﻴﻘﺖ ﻭﺍﺣﺪ ﻧﻪ ﺷﮑﻞ ﺑﺨﺼﻮﺹ ﺍﺣﮑﺎﻡ ﺍﺩﻳﺎﻥ ﻳﺎ ﺟﻨﺒﮥ ﺑﺸﺮﻯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺑﻠﮑﻪ ﻧﻔﺲ ﺍﺭﺍﺩﻩ ﻭ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ‪ .‬ﺍﻣﺮ‬

‫ﺍﻟﻬﻰ ﻭ ﺣﻘﻴﻘﺖ ﻣﺸﺘﺮﮎ ﻫﻤﮥ ﺍﻧﺒﻴﺎء ﺧﺎﺭﺝ ﺍﺯ ﺩﺭﮎ ﻭ ﺍﺣﺎﻃﻪ ﻭ ﺩﺳﺘﺮﺳﻰ ﺑﺸﺮ ﻭ ﺗﺎﺭﻳﺦ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‪ .‬ﺍ ّﻣﺎ ﺁﻧﭽﻪ ﮐﻪ ﺁﺩﻣﻰ ﺑﺂﻥ‬
‫ﺩﺳﺘﺮﺳﻰ ﺩﺍﺭﺩ ﻇﻬﻮﺭ ﻭ ﺗﺠﻠّﻰ ﻭ ﺟﻠﻮﮤ ﺍﻣﺮ ﺍﻟﻬﻰ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﺸﺮﺳﺖ‪ .‬ﺍﻳﻦ ﻇﻬﻮﺭ ﻭ ﺗﺠﻠّﻰ ﺍﻣﺮﻯ ﺗﺎﺭﻳﺨﻰ ﻳﻌﻨﻰ ﺗﺪﺭﻳﺠﻰ‪ ،‬ﻣﺘﺤ ّﻮﻝ‬

‫ﻭ ﻣﺘﮑﺎﻣﻞ ﺍﺳﺖ ﻭ ﺑﺎﺯﺍء ﺗﮑﺎﻣﻞ ﺍﻧﺴﺎﻥ ﻭ ﺟﺎﻣﻌﻪ ﺷﮑﻞﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻧﻰ ﺑﺨﻮﺩ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻧﺒﻴﺎء ﺍﻟﻬﻰ ﺩﺍﺭﺍﻯ ﺩﻭ‬

‫ﺟﻨﺒﻪﺍﻧﺪ ﻳﮑﻰ ﺟﻨﺒﮥ ﺗﻮﺣﻴﺪ ﻳﻌﻨﻰ ﺣﻘﻴﻘﺖ ﺍﻳﺸﺎﻥ ﮐﻪ ﺁﻥ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﻣﺸﻴّﺖ ﺭﺑّﺎﻧﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺖ ﻫﻤﻪ ﻣﺸﺘﺮﮎ ﻭ‬

‫ﻭﺍﺣﺪﻧﺪ ﻭ ﺩﻳﮕﺮ ﺟﻨﺒﮥ ﺗﻔﺼﻴﻞ ﻳﻌﻨﻰ ﺷﮑﻞ ﺑﺨﺼﻮﺹ ﻇﻬﻮﺭ ﺁﻥ ﺍﻣﺮ ﺍﻟﻬﻰ ﺑﺮ ﺍﺳﺎﺱ ﻣﻘﺘﻀﻴﺎﺕ ﻣﺘﺤ ّﻮﻝ ﻭ ﻣﺘﮑﺎﻣﻞ ﺗﺎﺭﻳﺦ ﺑﺸﺮ‪.‬‬

‫ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﭼﻨﻴﻦ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺍﺯ ﻗﺒﻞ ﺩﻭ ﻣﻘﺎﻡ ﺍﺯ ﺑﺮﺍﻯ ﺷﻤﻮﺱ ﻣﺸﺮﻗﻪ ﺍﺯ ﻣﺸﺎﺭﻕ ﺍﻟﻬﻴّﻪ ﺑﻴﺎﻥ ﻧﻤﻮﺩﻳﻢ ﻳﮑﻰ ﻣﻘﺎﻡ ﺗﻮﺣﻴﺪ ﻭ ﺭﺗﺒﮥ ﺗﻔﺮﻳﺪ‪ ...‬ﻭ ﻣﻘﺎﻡ‬

‫ﺩﻳﮕﺮ ﻣﻘﺎﻡ ﺗﻔﺼﻴﻞ ﻭ ﻋﺎﻟﻢ ﺧﻠﻖ ﻭ ﺭﺗﺒﮥ ﺣﺪﻭﺩﺍﺕ ﺑﺸﺮﻳّﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻫﺮ ﮐﺪﺍﻡ ﺭﺍ ﻫﻴﮑﻠﻰ ﻣﻌﻴّﻦ ﻭ ﺍﻣﺮﻯ ﻣﻘ ّﺮﺭ‬

‫ﻣﻘﺪﺭ ﻭ ﺣﺪﻭﺩﻯ ﻣﺨﺼﻮﺹ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﻫﺮ ﮐﺪﺍﻡ ﺑﻪ ﺍﺳﻤﻰ ﻣﻮﺳﻮﻡ ﻭ ﺑﻪ ﻭﺻﻔﻰ ﻣﻮﺻﻮﻑ ﻭ ﺑﻪ ﺍﻣﺮﻯ‬
‫ﻭ ﻇﻬﻮﺭﻯ ّ‬
‫ﺑﺪﻳﻊ ﻭ ﺷﺮﻋﻰ ﺟﺪﻳﺪ ﻣﺄﻣﻮﺭﻧﺪ‪...‬ﻧﻈﺮ ﺑﻪ ﺍﺧﺘﻼﻑ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﻭ ﻣﻘﺎﻣﺎﺕ ﺍﺳﺖ ﮐﻪ ﺑﻴﺎﻧﺎﺕ ﻭ ﮐﻠﻤﺎﺕ ﻣﺨﺘﻠﻔﻪ ﺍﺯ ﺁﻥ‬

‫ﻭﺍﻻ ﻓﻰﺍﻟﺤﻘﻴﻘﻪ ﻧﺰﺩ ﻋﺎﺭﻓﻴﻦ ﻣﻌﻀﻼﺕ ﻣﺴﺎﺋﻞ ﺍﻟﻬﻴّﻪ ﺟﻤﻴﻊ ﺩﺭ ﺣﮑﻢ ﻳﮏ ﮐﻠﻤﻪ‬
‫ﻣﻨﺎﺑﻊ ﻋﻠﻮﻡ ﺳﺒﺤﺎﻧﻰ ﻇﺎﻫﺮ ﻣﻰﺷﻮﺩ ّ‬
‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪.‬‬

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‫ﺗﺼﻮﻳﺮ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺍﺯ ﺩﻳﻦ ﻭ ﺣﻘﻴﻘﺖ ﺁﻥ ﺭﻭﺵ ﻧﻮﻳﻨﻰ ﺩﺭ ﺑﺮﺭﺳﻰ ﺍﺩﻳﺎﻥ ﺑﻮﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ ﮐﻪ ﺍﺷﺘﺒﺎﻫﺎﺕ ﮔﺮﻭﻩﻫﺎﻯ‬

‫ﻣﺘﻌﺎﺭﺽ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺩﻳﺎﻧﺖ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﻣﻰﺑﺮﺩ‪ .‬ﺍﺷﺘﺒﺎﻩ ﺑﻨﻴﺎﺩ ﮔﺮﺍﺋﻰ ﻭ ﻇﺎﻫﺮ ﮔﺮﺍﺋﻰ ﻣﺬﻫﺒﻰ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﻳﻦ ﺭﺍ ﺻﺮﻓﴼ ﺑﻌﻨﻮﺍﻥ‬

‫ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺗﺼﻮﻳﺮ ﮐﺮﺩﻩ ﻭ ﻟﺬﺍ ﺍﺯ ﺟﻨﺒﮥ ﺗﺎﺭﻳﺨﻰ ﺁﻥ ﮐﻪ ﻣﻨﻄﺒﻖ ﺑﺎ ﺷﺮﺍﺋﻂ ﺯﻣﺎﻥ ﻭ ﻣﮑﺎﻥ ﻭ ﻧﻴﺎﺯﻫﺎﻯ ﻣﺘﮑﺎﻣﻞ ﺗﺎﺭﻳﺨﻰ ﺍﺳﺖ‬
‫ﻏﻔﻠﺖ ﻣﻰﮐﻨﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺣﮑﺎﻡ ﻭ ﺷﺮﺍﺋﻊ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺍﺣﮑﺎﻡ ﻭ ﻗﻮﺍﻧﻴﻦ ﻣﻄﻠﻖ ﺍﺑﺪﻯ ﺩﺍﻧﺴﺘﻪ ﻭ ﻟﺬﺍ ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﻋﺮﻓﺎﻥ ﭘﻴﺎﻣﺒﺮﺍﻥ‬
‫ﺧﻼﻗﻴّﺖ ﻣﺪﻧﻰ ﻧﻴﺰ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍ ّﻣﺎ‬
‫ﺟﺪﻳﺪ ﻣﺤﺮﻭﻡ ﻣﻰﺷﻮﺩ ﺑﻠﮑﻪ ﻋﺎﻣﻠﻰ ﺑﺮﺍﻯ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻣﻨﻊ ﺗﮑﺎﻣﻞ ﻓﺮﻫﻨﮕﻰ ﻭ ّ‬

‫ﻋﮑﺲ ﺍﻳﻦ ﺍﺷﺘﺒﺎﻩ ﺭﺍ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﻣﺎ ّﺩﻯ ﻭ ﺩﻳﻦﺳﺘﻴﺰﻯ ﮐﻪ ﺑﻪ ﺟﺎﻣﻌﻪﺷﻨﺎﺳﻰ ﺩﻳﻦ ﻣﻰﭘﺮﺩﺍﺯﻧﺪ ﻣﺮﺗﮑﺐ ﻣﻴﺸﻮﻧﺪ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ‬
‫ﺧﺎﺹ ﻳﮏ ﻓﺮﻫﻨﮓ ﻗﻠﻤﺪﺍﺩ ﮐﺮﺩﻩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻋﺎﻣﻞ ﻭﺣﻰ ﺍﻟﻬﻰ ﻭ‬
‫ﺍﻳﺸﺎﻥ ﺩﻳﻦ ﺭﺍ ﺻﺮﻓﴼ ﺍﻣﺮﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﻧﻌﮑﺎﺳﻰ ﺍﺯ ﺷﮑﻞ‬
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‫ﺍﺭﺍﺩﮤ ﺍﺯﻟﻰ ﺭﺑّﺎﻧﻰ ﺭﺍ ﺩﺭ ﺗﻘﻮﻳﻢ ﺩﻳﺎﻧﺖ ﺍﻧﮑﺎﺭ ﻣﻰﮐﻨﻨﺪ ﮐﻪ ﻧﺘﻴﺠﮥ ﺁﻥ ﻫﻢ ﻧﻔﻰ ﺣﻘﻴﻘﺖ ﺭﺍﺳﺘﻴﻦ ﺩﻳﺎﻧﺖ ﻭ ﺗﻘﻠﻴﻞ ﺩﻳﻦ ﺑﻪ‬

‫ﺳﻨّﺖﻫﺎﻯ ﺭﺍﮐﺪ ﻭﺍﻳﺴﺘﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺍﺳﺖ‪ .‬ﺍ ّﻣﺎ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺩﻳﺎﻧﺖ ﺭﺍ ﺣﺎﺻﻞ ﻳﮏ ﺗﻌﺎﻣﻞ ﻭ ﺗﻔﺎﻋﻞ ﻣﻰﺩﺍﻧﺪ ﺍﻳﻦ ﺗﻌﺎﻣﻞ ﻭ‬
‫‪ ٢٤‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ‪ ،‬ﺹ ‪١١٧‬‬

‫‪۲۶‬‬

‫ﺧﺎﺹ ﻭ ﻣﺘﻐﻴّﺮ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺩﺭ‬
‫ﺗﻔﺎﻋﻞ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﺭﺗﺒﺎﻃﻰ ﻣﻴﺎﻥ ﺍﻣﺮ ﺍﺯﻟﻰ ﺍﻟﻬﻰ ﻭ ﻣﻘﺘﻀﻴﺎﺕ ﺗﺤﻮﻝّ ﻭ ﻧﻴﺎﺯﻫﺎﻯ‬
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‫ﺗﻮﺟﻪ ﻧﻤﻮﺩ ﻭ ﻫﻢ ﺁﻧﮑﻪ ﺁﻥ ﺣﻘﻴﻘﺖ ﺭﺍ ﺑﺎ ﺷﮑﻞ‬
‫ﻧﺘﻴﺠﻪ ﺩﺭ ﺑﺮﺭﺳﻰ ﻫﺮ ﺩﻳﻦ ﺑﺨﺼﻮﺻﻰ ﺑﺎﻳﺪ ﻫﻢ ﺑﻪ ﺣﻘﻴﻘﺖ ﺩﻳﻦ ﻳﻌﻨﻰ ﺍﻣﺮ ﺍﻟﻬﻰ ّ‬

‫ﺧﺎﺹ ﺍﺣﮑﺎﻡ ﻭ ﻣﺪﻧﻴّﺖ ﺑﺨﺼﻮﺹ ﺁﻥ ﻋﺼﺮ ﺍﺷﺘﺒﺎﻩ ﻧﻨﻤﻮﺩ‪ .‬ﻧﺘﻴﺠﮥ ﭼﻨﻴﻦ ﺗﻌﺒﻴﺮ‬
‫ﺧﺎﺹ ﺟﻠﻮﮤ ﺁﻥ ﺍﻣﺮ ﺍﻟﻬﻰ ﻳﻌﻨﻰ ﺑﺎ ﺷﮑﻞ‬
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‫ﻣﻘﺪﺳﻪ ﻣﻰﺳﭙﺎﺭﺩ‬
‫ﺑﺪﻳﻌﻰ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﺮﺍﻯ ﻓﺮﺩ ﺑﻬﺎﺋﻰ ﺗﻀﺎﺩ ﻭ ﺳﺘﻴﺰ ﻣﻴﺎﻥ ﺍﺩﻳﺎﻥ ﺟﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﺻﻞ ﻭﺣﺪﺕ ﺍﺩﻳﺎﻥ ﻭ ﮐﺘﺐ ّ‬

‫ﻭ ﻣﺴﺎﺑﻘﮥ ﺑﻰﺣﺎﺻﻞ ﺑﺮﺗﺮﻯ ﻭ ﺑﻬﺘﺮﻯ ﻣﻴﺎﻥ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺑﻪ ﺍﺻﻞ ﻭﺣﺪﺕ ﺍﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﺗﺒﺪﻳﻞ ﻣﻰﮔﺮﺩﺩ‪ .‬ﻣﻰﺑﻴﻨﻴﻢ ﮐﻪ ﺍﻟﻬﻴّﺎﺕ ﺑﻬﺎﺋﻰ‬

‫ﺑﺠﺎﻯ ﺗﺸﻮﻳﻖ ﺑﻴﮕﺎﻧﮕﻰ ﻭ ﺳﺘﻴﺰ ﻭ ﺧﺼﻮﻣﺖ ﺭﻳﺸﮥ ﮐﻴﻨﻪ ﻭ ﺿﻐﻴﻨﮥ ﻣﺬﻫﺒﻰ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮ ﻣﻰﮐﻨﺪ ﻭ ﺍﺯ ﻟﺰﻭﻡ ﺻﻠﺢ ﻭ ﻣﻌﺎﺷﺮﺕ ﻭ‬
‫ﺩﻭﺳﺘﻰ ﻭ ﺁﺷﺘﻰ ﻣﻴﺎﻥ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪ .‬ﻋﻠّﺖ ﺍﻳﻦ ﺍﻣﺮ ﺁﻧﺴﺖ ﮐﻪ ﺑﻬﺎﺋﻰ ﺩﺭ ﻧﮕﺎﻩ ﺑﻪ ﺩﻳﻦ ﺑﻪ ﺣﻘﻴﻘﺖ ﺩﻳﻦ ﻧﺎﻇﺮ‬

‫ﺧﺎﺹ ﻭ ﺗﺎﺭﻳﺨﻰ ﺁﻥ ﺣﻘﻴﻘﺖ ﺍﺷﺘﺒﺎﻩ ﻭ ﻣﻐﻠﻮﻁ ﻧﻤﺎﻳﺪ‪.‬‬
‫ﺍﺳﺖ ﻭ ﺑﺨﻮﺑﻰ ﻣﻰﺩﺍﻧﺪ ﮐﻪ ﺁﻥ ﺣﻘﻴﻘﺖ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﺎ ﺟﻠﻮﮤ‬
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‫ﻣﻘﺪﺳﻪ‬
‫ﺁﺷﮑﺎﺭ ﺍﺳﺖ ﮐﻪ ﺍﻟﻬﻴّﺎﺕ ﺑﻬﺎﺋﻰ ﻣﺮﺣﻠﮥ ﺟﺪﻳﺪﻯ ﺩﺭ ﺩﺭﮎ ﺣﻘﺎﺋﻖ ﺑﺎﻃﻨﻰ ﺑﻐﺮﻧﺞﻫﺎﻯ ﺩﻳﻨﻰ ﻭ ﻣﺘﺸﺎﺑﻬﺎﺕ ﮐﺘﺐ ّ‬

‫ﺭﺍ ﺁﻏﺎﺯ ﻣﻴﮑﻨﺪ‪ .‬ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﻫﻤﮥ ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳﺎﻥ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺁﺧﺮﻳﻦ ﺩﻳﻦ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﺑﻪ ﺍﺗّﮑﺎء ﮐﻠﻤﺎﺗﻰ ﭼﻨﺪ ﺩﺭ ﮐﺘﺐ‬
‫ﻣﻘﺪﺳﻪﺷﺎﻥ ﻣﻌﺘﺒﺮ ﻣﻰﺩﺍﻧﻨﺪ ﻭ ﺑﺮ ﻫﻤﻴﻦ ﺍﺳﺎﺱ ﺍﺩﻳﺎﻥ ﭘﺲ ﺍﺯ ﺩﻳﻦ ﺧﻮﺩ ﺭﺍ ﺑﺎﻃﻞ ﻣﻰﺩﺍﻧﻨﺪ‪ .‬ﺟﺎﻟﺐ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳﺎﻥ‬
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‫ﻣﺘﻮﺟﻪ ﻧﺸﺪﻩﺍﻧﺪ ﮐﻪ ﺍﻳﺸﺎﻥ ﻧﺒﺎﻳﺪ ﻫﻤﺎﻥ ﺍﺷﺘﺒﺎﻩ ﻣﺨﺎﻟﻔﺎﻥ ﺧﻮﺩ ﺭﺍ‬
‫ﺑﻌﺪ ﻫﻴﭽﻴﮏ ﺍﺯ ﺍﻳﻦ ﺗﺠﺮﺑﮥ ﺗﺎﺭﻳﺨﻰ ﺩﺭﺱ ﻋﺒﺮﺕ ﻧﮕﺮﻓﺘﻪ ﻭ‬
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‫ﺗﻤﺴﮏ ﮐﺮﺩﻩ ﻭ ﻗﺎﺋﻞ ﺑﻪ ﺗﻌﻄﻴﻞ ﻓﻴﺾ ﻭﻗﻔﻪﻧﺎﭘﺬﻳﺮ ﺍﻟﻬﻰ ﺷﻮﻧﺪ‪ .‬ﺍ ّﻣﺎ ﺍﻳﻨﮕﻮﻧﻪ ﻧﻴﺴﺖ ﮐﻪ ﻳﮑﻰ ﺍﺯ‬
‫ﺗﮑﺮﺍﺭ ﮐﺮﺩﻩ ﻭ ﺑﻈﺎﻫﺮ ﺁﻳﺎﺕ ﺧﻮﺩ‬
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‫ﺍﻳﻦ ﮔﺮﻭﻩﻫﺎ ﺩﺭﺳﺖ ﻣﻰﮔﻮﻳﺪ ﻭ ﺑﻘﻴّﻪ ﻧﺎﺩﺭﺳﺖ ﻣﻰﮔﻮﻳﻨﺪ ﺑﺎﻟﻌﮑﺲ ﻫﻤﮥ ﺍﻳﺸﺎﻥ ﺍﺯ ﺭﻭﺵ ﻧﺎﺩﺭﺳﺖ ﻭﺍﺣﺪﻯ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩ ﻭ ﺑﻪ‬
‫ﺍﻧﺪﻳﺸﻪﺍﻯ ﻧﺎﺷﮑﻴﺒﺎ ﻭ ﺍﻳﺴﺘﺎ ﮔﺮﻓﺘﺎﺭ ﻣﻰﮔﺮﺩﻧﺪ‪ .‬ﺍ ّﻣﺎ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﻭﺵ ﺑﺪﻳﻌﻰ ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﮥ ﺍﺩﻳﺎﻥ ﺑﺪﺳﺖ ﺩﺍﺩﻧﺪ ﻭ ﻣﺎ ﺭﺍ ﺑﻪ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺣﻘﻴﻘﺖ ﺍﺷﻴﺎء ﻭ ﺣﻘﻴﻘﺖ ﺩﻳﻦ ﻣﻌﻄﻮﻑ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺍﻳﻦ ﺳﻮءﺗﻔﺎﻫﻢ ﻣﺸﺘﺮﮎ ﺩﺭ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻳﻌﻨﻰ‬
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‫ﺍﻋﺘﻘﺎﺩ ﻫﻤﮥ ﺁﻧﻬﺎ ﺑﻪ ﺍﻳﻨﮑﻪ ﭘﻴﺎﻣﺒﺮﺷﺎﻥ ﺁﺧﺮﻳﻦ ﭘﻴﺎﻣﺒﺮﺳﺖ ﻗﺎﺑﻞ ﺣﻞ ﻣﻰﮔﺮﺩﺩ‪ .‬ﻭﻗﺘﻰ ﮐﻪ ﻣﺎ ﺑﻪ ﺣﻘﻴﻘﺖ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻧﮕﺎﻩ ﻣﻰﮐﻨﻴﻢ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺣﻘﻴﻘﺖ‬
‫ﺩﻳﮕﺮ ﺑﻪ ﺟﻨﺒﮥ‬
‫ﺧﺎﺹ ﺗﺎﺭﻳﺨﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻳﺎ ﺍﺣﮑﺎﻡ ﻭ ﺷﺮﺍﺋﻊ ﺑﺨﺼﻮﺹ ﺍﻳﺸﺎﻥ ﻧﮕﺎﻩ ﻧﻤﻰﮐﻨﻴﻢ‪ .‬ﺑﺎﻟﻌﮑﺲ ّ‬
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‫ﺗﻮﺟﻪ ﺑﻪ ﻋﺎﻣﻞ ﻣﺸﺘﺮﮎ ﺩﺭ ﺍﻧﺒﻴﺎء ﻭ ﺍﺩﻳﺎﻥ ﻳﻌﻨﻰ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﺭﻭﺡ ﻗﺪﺳﻰ ﺭﺑّﺎﻧﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﻤﮥ ﺍﻧﺒﻴﺎء ﻭﺍﺣﺪ‬
‫ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﺍﺩﻳﺎﻥ ّ‬

‫ﻭ ﻣﺘﺠﻠّﻰ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﻧﺒﻴﺎء ﺍﻟﻬﻰ ﺑﺎﻋﺘﺒﺎﺭ ﺣﻘﻴﻘﺖ ﺧﻮﺩ ﻫﻤﻪ ﻳﮑﻰ ﻫﺴﺘﻨﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﻤﮥ ﺁﻧﻬﺎ ﺭﺟﻌﺖ ﻳﮑﺪﻳﮕﺮﻧﺪ ﻭ ﺩﺭ‬
‫ﻧﺘﻴﺠﻪ ﻫﻤﮥ ﺁﻧﻬﺎ ﺍ ّﻭﻟﻴﻦ ﻭ ﺁﺧﺮﻳﻦ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﺳﻠﺴﻠﮥ ﻧﺎﻣﺘﻨﺎﻫﻰ ﻧﺒ ّﻮﺕ ﻭ ﺭﺳﺎﻟﺖ ﻣﻰﺑﺎﺷﻨﺪ ﭘﺲ ﻫﻢ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﻭ ﻫﻢ ﺣﻀﺮﺕ‬

‫ﻣﺤﻤﺪ ﻫﻤﮕﻰ ﺑﻼﺍﺳﺘﺜﻨﺎء ﺍ ّﻭﻟﻴﻦ ﭘﻴﺎﻣﺒﺮ ﻭ ﺁﺧﺮﻳﻦ ﭘﻴﺎﻣﺒﺮﻧﺪ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﮐﻪ ﺍﻳﻦ ﺍ ّﻭﻝ ﻭ ﺁﺧﺮ ﺑﻮﺩﻥ ﮐﺎﺭﻯ‬
‫ﻋﻴﺴﻰ ﻭ ﻫﻢ ﺣﻀﺮﺕ‬
‫ّ‬

‫ﺧﺎﺹ ﺍﺩﻳﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ ﻧﺪﺍﺭﺩ‪ .‬ﺩﺭ‬
‫ﺑﻪ ﻇﺎﻫﺮ ﺟﺴﻤﺎﻧﻰ ﻭ ﺍﻧﺴﺎﻧﻰ ﻭ ﻳﺎ ﺷﮑﻞ ﺑﺨﺼﻮﺹ ﺗﺠﻠّﻰ ﺁﻥ ﺍﻣﺮ ﺍﻟﻬﻰ ﻳﻌﻨﻰ ﻗﻮﺍﻧﻴﻦ ﻭ ﺷﻌﺎﺋﺮ‬
‫ّ‬
‫ﻣﻘﺪﺳﻪ ﻏﻔﻠﺖ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺑﻌﻨﻮﺍﻥ‬
‫ﻣﻘﺪﺳﻪ ﺫﮐﺮ ﺷﺪﻩ ﺍﺳﺖ ﺍ ّﻣﺎ ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺯ ﻓﻬﻢ ﮐﺘﺐ ّ‬
‫ﻭﺍﻗﻊ ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﻫﻤﮥ ﮐﺘﺐ ّ‬

‫ﻣﺜﺎﻝ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑﻌﻨﻮﺍﻥ "ﺍ ّﻭﻝ ﻭ ﺁﺧﺮ ﻭ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ" ﺗﻌﺮﻳﻒ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ ٢٥.‬ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﻰ ﻫﻤﮕﻰ‬

‫ﺁﻳﻨﮥ ﮐﺎﻣﻞ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﺮ ﭘﻴﺎﻣﺒﺮﻯ ﻫﻢ ﺍ ّﻭﻝ ﻭ ﻫﻢ ﺁﺧﺮ‪ ،‬ﻫﻢ ﻇﺎﻫﺮ ﻭ ﻫﻢ ﺑﺎﻃﻦ ﻧﻴﺰ ﻣﻰﺑﺎﺷﺪ‪ .‬ﭘﺲ‬
‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺁﺧﺮﻳّﺖ ﺧﺪﺍ ﺑﺪﻳﻦ ﻣﻌﻨﻰ ﻧﻴﺴﺖ ﮐﻪ ﺍ ّﻭﻟﻴّﺖ ﺧﺪﺍ ﺭﺍ ﺑﺎﻳﺪ ﻧﻔﻰ ﮐﺮﺩ ﺑﻬﻤﻴﻦ ﺻﻮﺭﺕ ﺁﺧﺮﻳّﺖ ﻫﺮ ﭘﻴﺎﻣﺒﺮﻯ ﺑﻴﺎﻧﮕﺮ‬

‫‪٢٥‬ﻫﻮ ﺍﻻﻭﻝ ﻭﺍﻻﺧﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪ .‬ﺳﻮﺭﻩﺍﻟﺤﺪﻳﺪ‪ ،‬ﺁﻳﻪ ‪٣‬‬

‫‪۲۷‬‬

‫ﺍ ّﻭﻟﻴّﺖ ﺁﻥ ﭘﻴﺎﻣﺒﺮ ﻫﻢ ﻫﺴﺖ‪.‬‬

‫‪٢٦‬‬

‫ﺁﺷﮑﺎﺭﺳﺖ ﮐﻪ ﺍﮔﺮ ﻫﺮ ﺷﺮﻳﻌﺖ ﻭ ﻗﻮﺍﻧﻴﻦ ﺑﺨﺼﻮﺻﻰ ﺭﺍ ﻗﻮﺍﻧﻴﻦ ﻭ ﺷﺮﻳﻌﺖ ﺍﺯﻟﻰ ﻭ ﺍﺑﺪﻯ ﻭ‬

‫ﺗﻐﻴﻴﺮﻧﺎﭘﺬﻳﺮ ﺍﺟﺘﻤﺎﻋﻰ ﺗﻠ ّﻘﻰ ﮐﻨﻴﻢ ﺩﻳﺎﻧﺖ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﺎﻧﻊ ﺗﮑﺎﻣﻞ ﺑﺸﺮﻯ ﻭ ﺍﺭﺗﻘﺎء ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﺭﺗﻔﺎﻉ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﻧﺤﻄﺎﻁ ﺩﺍﺩﻩﺍﻳﻢ‪ .‬ﭼﻨﻴﻦ ﺗﺼ ّﻮﺭﻯ ﮐﻔﺮﺍﻥ ﻧﻌﻤﺖ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺑﻤﺮﺍﺗﺐ ﻣﻤﺴﻮﺥﺗﺮ ﻭ ﻣﻐﻠﻮﻁﺗﺮ ﺍﺯ ﻻﻣﺬﻫﺒﻰ ﺍﺳﺖ‪.‬‬

‫ﻣﻘﺪﺱ ﺍﺳﻼﻡ ﻫﻤﻴﻦ ﺣﻘﻴﻘﺖ ﺑﺸﮑﻞ ﺻﺮﻳﺢ ﻭ ﻭﺍﺿﺢ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻣﮑ ّﺮﺭﴽ ﺗﮑﺮﺍﺭ ﻭ ﺗﺄﮐﻴﺪ ﺷﺪﻩ ﺍﺳﺖ ﺍ ّﻣﺎ‬
‫ﺩﺭ ﺁﺋﻴﻦ‬
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‫ﻣﺘﺄﺳﻔﺎﻧﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻣﻮﺭﺩ ﻏﻔﻠﺖ ﺭﺅﺳﺎﻯ ﻣﺬﻫﺒﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻫﺮ ﮐﺲ ﮐﻪ ﺑﺎ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺁﺷﻨﺎﺳﺖ ﺑﺨﻮﺑﻰ ﻣﻰﺩﺍﻧﺪ ﮐﻪ‬
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‫ﻭﺍﮊﮤ ﺍﺳﻼﻡ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺩﺭ ِ‬
‫ﺧﺎﺹ ﺍﺳﻼﻡ ﺁﻣﺪﻩ ﻭ ﻫﻢ ﺑﻪ ﻣﻌﻨﻰ ﺣﻘﻴﻘﺖ ﻣﺸﺘﺮﮎ ﻫﻤﮥ ﺍﺩﻳﺎﻥ‬
‫ﺁﻥ ﻭﺍﺣﺪ ﻫﻢ ﺑﻪ ﻣﻌﻨﻰ ﺷﺮﻳﻌﺖ‬
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‫ﻳﻌﻨﻰ ﺍﻣﺮ ﻭ ﻣﺸﻴّﺖ ﺍﻟﻬﻰ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺎﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﻫﻤﮥ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﺍﻭﻟﻴﺎء ﺍﻟﻬﻰ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺑﻌﻨﻮﺍﻥ ﻣﺴﻠﻢ ﺗﻌﺮﻳﻒ‬
‫ﺷﺪﻩﺍﻧﺪ‪.‬‬

‫‪٢٧‬‬

‫ﺧﺎﺹ ﺷﺮﻳﻌﺖ ﺍﺳﻼﻡ ﻧﻴﺴﺖ ﭼﺮﺍ ﮐﻪ ﺍﺣﮑﺎﻡ ﻭ ﺷﻌﺎﺋﺮ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺑﺎ‬
‫ﺁﺷﮑﺎﺭﺳﺖ ﮐﻪ ﺍﺳﻼﻡ ﺩﺭ ﺍﻳﻨﺠﺎ ﺷﮑﻞ‬
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‫ﺍﺣﮑﺎﻡ ﻭ ﺷﻌﺎﺋﺮ ﺍﺳﻼﻣﻰ ﺗﻔﺎﻭﺕ ﺩﺍﺷﺖ‪ .‬ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺑﺮ ﻃﺒﻖ ﺷﻬﺎﺩﺕ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻳﻬﻮﺩﻳﺎﻥ ﺳﺒﺖ ﺭﺍ ﺗﻌﻄﻴﻞ ﻣﻰﮐﺮﺩﻧﺪ ﻭ ﺍﻳﻦ‬

‫ﻧﺺ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻗﺒﻠﮥ ﮔﺬﺷﺘﻪ ﻳﻌﻨﻰ ﺍﻭﺭﺷﻠﻴﻢ‪ ،‬ﮐﻪ ﺩﺭ‬
‫ﺣﮑﻢ ﺍﻟﻬﻰ ﺑﻮﺩ ﺍ ّﻣﺎ ﺩﺭ ﺍﺳﻼﻡ ﭼﻨﻴﻦ ﺣﮑﻤﻰ ﺗﺪﺍﻭﻡ ﻧﻴﺎﻓﺖ‪ .‬ﻳﺎ ﺁﻧﮑﻪ ﺑﻪ ّ‬

‫ﮑﻪ ﺭﺍﺟﻊ‬
‫ﮑﻪ ﻧﻴﺰ ﻗﺒﻠﮥ ﺍﺳﻼﻡ ﺑﻮﺩ‪ ،‬ﺑﻪ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺗﻐﻴﻴﺮ ﻳﺎﻓﺖ ﻭ ﻗﺒﻠﻪ ﺑﻪ ﻃﺮﻑ ﮐﻌﺒﻪ ﺩﺭ ﻣ ّ‬
‫ﺩﻭﺭﺍﻥ ﺍﻗﺎﻣﺖ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺩﺭ ﻣ ّ‬

‫ﺷﺪ‪.‬‬

‫‪٢٨‬‬

‫ﺍﺯ ﺍﻳﻦ ﮐﻪ ﺑﮕﺬﺭﻳﻢ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺷﻬﺎﺩﺕ ﺍﻳﻤﺎﻥ ﺩﺭ ﻋﺼﺮ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﻳﺎ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻧﻤﻰﺗﻮﺍﻧﺴﺖ ﺷﻬﺎﺩﺕ‬

‫ﻣﺤﻤﺪ ﺑﺎﺷﺪ ﺑﻠﮑﻪ ﺷﻬﺎﺩﺕ ﺑﻪ ﺗﻮﺣﻴﺪ ﺧﺪﺍ ﻭ ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﻳﺎ ﺣﻀﺮﺕ ﻋﻴﺴﻰ‬
‫ﺑﻪ ﺗﻮﺣﻴﺪ ﺧﺪﺍ ﻭ ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ‬
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‫ﺧﺎﺹ‬
‫ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺁﺷﮑﺎﺭﺳﺖ ﮐﻪ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﮐﻪ ﺑﻪ ﺻﺮﻳﺢ ﻗﺮﺁﻥ ﺍﺳﻼﻡ ﺑﻮﺩﻩﺍﻧﺪ ﻫﺮﮔﺰ ﺍﺳﻼﻡ ﺑﻪ ﻣﻌﻨﺎﻯ ﺷﺮﻳﻌﺖ‬
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‫ﺍﺳﻼﻡ ﻧﺒﻮﺩﻩﺍﻧﺪ ﭘﺲ ﺫﮐﺮ ﻭﺍﮊﮤ ﺍﺳﻼﻡ ﺑﺮﺍﻯ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺑﻴﺎﻧﮕﺮ ﺍﻳﻦ ﺍﺻﻞ ﺍﺳﺖ ﮐﻪ ﺣﻘﻴﻘﺖ ﺭﺍﺳﺘﻴﻦ ﺍﺳﻼﻡ‬
‫ﭼﻴﺰﻯ ﺟﺰ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﻭﺣﻰ ﺍﻟﻬﻰ ﻧﻴﺴﺖ ﮐﻪ ﺑﺎﻳﺪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ ﻫﻤﮥ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﺑﺂﻥ ﻧﺎﻇﺮ ﺑﺎﺷﻨﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﺮ ﮔﺎﻩ ﻭ ﻫﺮ ﺯﻣﺎﻥ ﮐﻪ‬

‫ﺗﻤﺴﮏ ﮐﺮﺩﻩ ﻭ ﺍﺯ ﺣﻘﻴﻘﺖ‬
‫ﻫﻤﺎﻥ ﺍﺳﻼﻡ ﺭﺍﺳﺘﻴﻦ ﺑﺸﮑﻞ ﺩﻳﺎﻧﺖ ﺟﺪﻳﺪﻯ ﻇﺎﻫﺮ ﮔﺮﺩﻳﺪ ﺁﻧﺮﺍ ﻗﺒﻮﻝ ﮐﻨﻨﺪ ﻧﻪ ﺁﻧﮑﻪ ﺑﻪ ﻇﺎﻫﺮ ﺍﺳﻼﻡ‬
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‫ﺁﻥ ﻏﻔﻠﺖ ﮐﻨﻨﺪ‪.‬‬

‫ﻫﻤﻴﻦ ﻣﻄﻠﺐ ﺑﺸﮑﻞ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺑﺎﺭﻫﺎ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻣﻮﺭﺩ ﺗﺄﮐﻴﺪ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﺩﺭ ﻋﻴﻦ ﺗﺄﮐﻴﺪ ﺑﺮ ﺁﻧﮑﻪ‬

‫ﺣﻘﻴﻘﺖ ﺍ ّﻣﺖ ﺍﺳﻼﻡ ﺍﻣﺮ ﻣﺘﻌﺎﻟﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﻣﺸﺘﺮﮎ ﻫﻤﮥ ﺍ ّﻣﺖﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺖ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﺑﺮ ﺍﻳﻦ ﻧﮑﺘﻪ ﺗﺼﺮﻳﺢ‬

‫‪٢٦‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻭ ﻣﻌﺮﻓﺖ ﻣﺒﺪء ﻭ ﻭﺻﻮﻝ ﺑﺎﻭ ﺣﺎﺻﻞ ﻧﻤﻴﺸﻮﺩ ﻣﮕﺮ ﺑﻤﻌﺮﻓﺖ ﻭ ﻭﺻﻮﻝ ﺍﻳﻦ ﮐﻴﻨﻮﻧﺎﺕ ﻣﺸﺮﻗﻪ ﺍﺯ ﺷﻤﺲ ﺣﻘﻴﻘﺖ‬

‫ﻣﻘﺪﺳﻪ ﻟﻘﺂء ﺍﻪﻠﻟ ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ ﻭ ﺍﺯ ﻋﻠﻤﺸﺎﻥ ﻋﻠﻢ ﺍﻪﻠﻟ ﻭ ﺍﺯ ﻭﺟﻬﺸﺎﻥ ﻭﺟﻪ ﺍﻪﻠﻟ ﻭ ﺍﺯ ﺍﻭﻟﻴّﺖ ﻭ ﺁﺧﺮﻳّﺖ ﻭ ﻇﺎﻫﺮﻳّﺖ ﻭ ﺑﺎﻃﻨﻴّﺖ‬
‫ﭘﺲ ﺍﺯ ﻟﻘﺎء ﺍﻳﻦ ﺍﻧﻮﺍﺭ ّ‬
‫ﺍﻟﻈﺎﻫِ ُﺮ ﻭ ﺍﻟْ َﺒ ِ‬
‫ﺎﻃﻦ" ﻭ ﻫﻤﭽﻨﻴﻦ ﺳﺎﺋﺮ ﺍﺳﻤﺎء ﻋﺎﻟﻴﻪ ﻭ ﺻﻔﺎﺕ‬
‫ﺍﻳﻦ ﺟﻮﺍﻫﺮ ﻣﺠﺮﺩﻩ ﺛﺎﺑﺖ ﻣﻴﺸﻮﺩ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺑﺎﻧّﻪ " ُﻫ َﻮ ﺍﻻٔ ّﻭﻝُ َﻭ ﺍﻻ ِٓﺧ ُﺮ َﻭ ‪‬‬

‫ﻣﺘﻌﺎﻟﻴﻪ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﻛﺘﺎﺏ ﺍﻳﻘﺎﻥ‪ ،‬ﺹ ‪١١١-١١٠‬‬

‫‪ ٢٧‬ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺩﺭ ﺳﻮﺭﮤ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﻪ ‪ ٦٠‬ﻣﻴﻔﺮﻣﺎﻳﺪ ﻣﺎ ﮐﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻳﻬﻮﺩﻳّﴼ ﻭ ﻻ ﻧﺼﺮﺍﻧ ّﻴﴼ ﻭ ﻟﮑﻦ ﮐﺎﻥ ﺣﻨﻴﻔﺎ ُﻣ ْﺴ ِﻠﻤﴼ‪ .‬ﻳﻌﻨﻰ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻧﻪ‬

‫ﻳﻬﻮﺩﻯ ﺑﻮﺩ ﻭ ﻧﻪ ﻣﺴﻴﺤﻰ ﺑﻠﮑﻪ ﺣﻨﻴﻒ ﻭ ﻣﺴﻠﻢ ﺑﻮﺩ‪.‬‬
‫‪ ٢٨‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﺁﻳﻪ ‪ ١٤٢‬ﺗﺎ ‪١٥٠‬‬

‫‪۲۸‬‬

‫ﺗﺄﺧﺮ ﻧﺨﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬
‫ﻣﻰﻧﻤﺎﻳﺪ ﮐﻪ ﻫﺮ ﺍ ّﻣﺘﻰ ﺭﺍ ﭘﺎﻳﺎﻥ ﻭ ﺍﺟﻠﻰ ﺍﺳﺖ ﻭ ﺯﻣﺎﻧﻰ ﮐﻪ ﭘﺎﻳﺎﻥ ﺁﻥ ﻓﺮﺍ ﺑﺮﺳﺪ ﺳﺎﻋﺘﻰ ّ‬
‫ﺗﻘﺪﻡ ﻳﺎ ّ‬

‫‪٢٩‬‬

‫ﻟﮑﻞ ﺍ ّﻣﺔ ﺍﺟﻞ" ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﺍﻣﺮ ﺑﺮ ﺿﺮﻭﺭﺕ ﺗﺪﺍﻭﻡ ﻓﻴﺾ ﺍﻟﻬﻰ‬
‫ﺁﺷﮑﺎﺭﺳﺖ ﮐﻪ ﺍ ّﻣﺖ ﺍﺳﻼﻡ ﻫﻢ ﻣﺸﻤﻮﻝ ﺍﺻﻞ ﮐﻠّﻰ " ّ‬

‫ﺑﻌﻨﻮﺍﻥ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺟﻠﻮﮤ ﻋﺪﻝ ﻭ ﻓﻀﻞ ﺍﻟﻬﻰ ﺗﺄﮐﻴﺪ ﻣﻰﻧﻤﺎﻳﺪ‪.‬‬

‫ﻣﻘﺪﺳﻪ ﺑﺪﺳﺖ ﻣﻰﺩﻫﺪ‪ .‬ﺍﻳﻦ ﺗﻌﺎﺑﻴﺮ ﺩﺭﻳﭽﮥ ﺗﺎﺯﻩﺍﻯ ﺑﻪ‬
‫ﺍﻟﻬﻴّﺎﺕ ﺑﻬﺎﺋﻰ ﺗﻌﺒﻴﺮ ﺑﺪﻳﻌﻰ ﺍﺯ ﺣﻘﺎﺋﻖ ﺭﻭﺣﺎﻧﻰ ﻭ ﺁﻳﺎﺕ ﮐﺘﺐ ّ‬

‫ﻓﻀﺎﻯ ﻻﻣﮑﺎﻥ ﺁﺯﺍﺩﻯ ﻭ ﻋﺮﻓﺎﻥ ﺑﺎﺯ ﻣﻰﮔﺸﺎﻳﺪ‪ .‬ﻧﻈﺮ ﺑﻪ ﮐﻮﺗﺎﻫﻰ ﺍﻳﻦ ﺟﺰﻭﻩ ﻓﻘﻂ ﺑﻪ ﻳﮏ ﻣﺜﺎﻝ ﺁﻧﻬﻢ ﺑﺎﺧﺘﺼﺎﺭ ﺍﮐﺘﻔﺎء ﻣﻰﮔﺮﺩﺩ‪.‬‬

‫ﻣﻘﺪﺳﻪ ﻣﻄﺎﻟﺐ ﻇﺎﻫﺮﴽ‬
‫ﻳﮑﻰ ﺍﺯ ﻧﮑﺎﺕ ﺑﻐﺮﻧﺞ ﮐﺘﺐ ّ‬
‫ﻣﻘﺪﺳﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺭﻭﺯ ﺟﺰﺍء‪ ،‬ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻭ ﻳﻮﻡ ﺣﺴﺎﺏ ﺍﺳﺖ‪ .‬ﺩﺭ ﮐﺘﺐ ّ‬

‫ﻣﺘﻨﺎﻗﻀﻰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﻇﺎﻫﺮ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻧﻬﺎ ﻧﻴﺰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺗﻤﺜﻴﻠﻰ ﺍﺧﻼﻗﻰ ﻭ ﻧﻪ ﻭﺍﻗﻌﻴّﺘﻰ ﻋﻴﻨﻰ ﺣﮑﺎﻳﺖ‬

‫ﻣﻰﮐﻨﺪ‪ .‬ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺍﺯ ﻋﻼﺋﻢ ﺭﻭﺯ ﺭﺳﺘﺎﺧﻴﺰ ﮔﻔﺘﮕﻮ ﻣﻰﮐﻨﺪ ﻭ ﺁﻧﺮﺍ ﺑﻪ ﭘﺎﻳﺎﻥ ﺗﺎﺭﻳﺦ ﺍﺭﺟﺎﻉ ﻣﻰﮐﻨﺪ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﮐﻪ‬

‫ﻣﺤﻤﺪ ﺣﮑﺎﻳﺖ ﻣﻰﮐﻨﺪ‪.‬‬
‫ﺪﺍﻟﺸﻬﺪﺍء ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺣﻀﺮﺕ‬
‫ّ‬
‫ﻫﻤﺎﻥ ﮐﻼﻡ ﺍﻟﻬﻰ ﺑﺼﺮﺍﺣﺖ ﺍﺯ ﻣﺮﺩﻩﺑﻮﺩﻥ ﻭ ﺍﺣﻴﺎء ﺣﻤﺰﻩ ﺳﻴّ ّ‬
‫ﺁﺷﮑﺎﺭﺳﺖ ﮐﻪ ﻣﻔﻬﻮﻡ ﻣﺮﺩﻥ ﻭ ﺯﻧﺪﻩﺷﺪﻥ ﻧﻤﻰﺗﻮﺍﻧﺪ ﻣﻔﻬﻮﻡ ﻇﺎﻫﺮ ﺍﻳﻦ ﻭﺍﮊﻩ ﺑﺎﺷﺪ‪.‬‬

‫‪٣٠‬‬

‫ﮐﻪ "ﻣﻨﻢ ﻗﻴﺎﻣﺖ ﻭ ﺣﻴﺎﺕ"‪.‬‬

‫‪٣١‬‬

‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻧﻴﺰ ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﺆ ّﮐﺪ ﻓﺮﻣﻮﺩ‬

‫ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺣﻘﻴﻘﺖ ﺭﺍﺳﺘﻴﻦ ﻣﻔﻬﻮﻡ ﺭﺳﺘﺎﺧﻴﺰ ﻭ ﺍﺣﻴﺎﻯ ﺍﺯ ﻗﺒﺮ ﺭﺍ ﺑﻴﺎﻥ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻗﻴﺎﻣﺖ‬

‫ﻣﺪﻧﻴﺘّﻰ ﺗﺤ ّﻘﻖ ﻣﻰﻳﺎﺑﺪ‪ .‬ﺑﺎ‬
‫ﻋﺒﺎﺭﺕ ﺍﺯ ﻗﻴﺎﻡ ﭘﻴﺎﻣﺒﺮ ﺟﺪﻳﺪ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻗﻴﺎﻣﺖ ﺩﺭ ﺁﺧﺮ ﺩﻭﺭﺍﻥ ﻫﺮ ﺩﻳﺎﻧﺖ ﻭ ّ‬

‫ﺍﻧﺘﻬﺎﻯ ﻳﮏ ﺩﻳﺎﻧﺖ ﺩﻭﺭ ﻗﺒﻞ ﺑﻪ ﺍﻧﺘﻬﺎ ﻣﻰﺭﺳﺪ ﻭ ﻫﻤﮕﺎﻥ ﺣﮑﻢ ﻣﺮﺩﮤ ﺭﻭﺣﺎﻧﻰ ﻣﻰﻳﺎﺑﻨﺪ‪ .‬ﺑﺎ ﻇﻬﻮﺭ ﭘﻴﺎﻣﺒﺮ ﺟﺪﻳﺪ ﺭﻭ ﺯ ﺭﺳﺘﺎﺧﻴﺰ‬

‫ﺗﺤ ّﻘﻖ ﻳﺎﻓﺘﻪ ﻭ ﻫﻤﮥ ﺁﺩﻣﻴﺎﻥ ﻣﻮﺭﺩ ﺣﺴﺎﺏ ﻭ ﺟﺰﺍء ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﻧﺪ‪ .‬ﺁﻧﺎﻥ ﮐﻪ ﺑﻪ ﺍﻣﺮ ﺍﻟﻬﻰ ﭘﺎﺳﺦ ﻣﺜﺒﺖ ﺩﺍﺩﻩ ﻭ ﺑﻪ ﻋﺮﻓﺎﻥ ﺍﻣﺮ ﺟﺪﻳﺪ‬
‫ﻣﻮ ّﻓﻖ ﻣﻰﺷﻮﻧﺪ ﻫﻤﺎﻧﻨﺪ ﺣﻤﺰﻩ ﺍﺣﻴﺎء ﺭﻭﺣﺎﻧﻰ ﻣﻰﮔﺮﺩﻧﺪ‪ .‬ﭘﺲ ﺑﻬﺸﺖ ﻭ ﻓﺮﺩﻭﺱ ﺭﺍﺳﺘﻴﻦ ﻋﺒﺎﺭﺕ ﺍﺯ ﻧﻴﻞ ﺑﻪ ﻏﺎﻳﺖ ﻭﺟﻮﺩ ﻳﻌﻨﻰ‬

‫ﻋﺮﻓﺎﻥ ﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺁﺗﺶ ﻭ ﺩﻭﺯﺥ ﭼﻴﺰﻯ ﺟﺰ ﺣﺮﻣﺎﻥ ﺍﺯ ﻋﺮﻓﺎﻥ ﻧﻤﻰﺑﺎﺷﺪ‪.‬‬

‫ﺍ ّﻣﺎ ﺍﮔﺮ ﭼﻪ ﻣﻔﻬﻮﻡ ﺭﺳﺘﺎﺧﻴﺮ ﻭ ﺑﻬﺸﺖ ﻭ ﺩﻭﺯﺥ ﺩﺭ ﻭﺍﻗﻊ ﺑﻪ ﻇﻬﻮﺭ ﻣﻈﺎﻫﺮ‬
‫ﻣﻘﺪﺳﻪ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺩﻻﻟﺖ ﻣﻰﮐﻨﺪ ﺍ ّﻣﺎ‬
‫ّ‬

‫ﺑﻬﺸﺖ ﻭ ﺩﻭﺯﺥ ﻧﻴﺰ ﺩﺭ ﻋﻮﺍﻟﻢ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﻣﻌﺎﻧﻰ ﺭﻭﺣﺎﻧﻰ ﻣﺨﺼﻮﺻﻰ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ‪ .‬ﺍﺯ ﻧﻈﺮ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺣﻘﻴﻘﺖ ﻭﺟﻮﺩ‬

‫ﺍﻧﺴﺎﻥ ﺭﻭﺡ ﺍﻭﺳﺖ ﮐﻪ ﺍﻣﺮﻯ ﻣﺎ ّﺩﻯ ﻭ ﺟﺴﻤﺎﻧﻰ ﻧﺒﻮﺩﻩ ﻭ ﻟﺬﺍ ﻣﺤﺪﻭﺩ ﺑﻪ ﺣﻴﻄﮥ ﺯﻣﺎﻥ ﻭ ﻣﮑﺎﻥ ﻧﻴﺴﺖ ﺑﺪﻳﻦ ﺟﻬﺖ ﻣﺮﮒ ﺟﺴﺪ‬
‫ﻋﻨﺼﺮﻯ ﻋﺒﺎﺭﺕ ﺍﺯ ﻣﺮﮒ ﺭﻭﺡ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﺳﺮﺁﻏﺎﺯ ﻣﺮﺍﺣﻞ ﺑﻰﻧﻬﺎﻳﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺩﺭ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺑﻌﺪ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍ ّﻣﺎ ﺩﻭﺯﺥ‬

‫ﻭ ﺑﻬﺸﺖ ﻧﻴﺰ ﺩﺭ ﻋﻮﺍﻟﻢ ﮔﻮﻧﺎﮔﻮﻥ ﺍﻣﺮﻯ ﺭﻭﺣﺎﻧﻰ ﺑﻮﺩﻩ ﻭ ﺻﺮﻓﴼ ﺑﺮﺍﻯ ﺗﻮﺻﻴﻒ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺗﺸﺒﻴﻬﺎﺕ ﺟﺴﻤﺎﻧﻰ ﺑﻨﺎﭼﺎﺭ ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﻣﻰﺷﻮﺩ ﺍ ّﻣﺎ ﺍﻳﻦ ﺗﻤﺜﻴﻼﺕ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﺎ ﺣﻘﻴﻘﺖ ﻧﺎﺭ ﻭ ﻧﻮﺭ ﻳﮑﻰ ﺩﺍﻧﺴﺖ‪.‬‬

‫‪ ٢٩‬ﻭ ﻟﮑﻞ ﺍﻣﺔ ﺍﺟﻞ ﻓﺎﺫﺍ ﺟﺎءﺍﺟﻠﻬﻢ ﻻﻳﺴﺘﺄﺧﺮﻭﻥ ﺳﺎﻋﺔ ﻭ ﻻ ﻳﺴﺘﻘﺪﻣﻮﻥ ﺳﻮﺭﻩ ﺍﻻﻋﺮﺍﻑ ﺁﻳﻪ ‪ . ٣٤‬ﻳﻌﻨﻰ ﻫﺮ ﺍﻣﺘﻰ ﺭﺍ ﭘﺎﻳﺎﻧﻰ ﺍﺳﺖ ﻭ ﻭﻗﺘﻴﮑﻪ‬
‫ﺍﺟﻠﺶ ﻓﺮﺍ ﺭﺳﻴﺪ ﺳﺎﻋﺘﻰ ﭘﺲ ﻭ ﭘﻴﺶ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪.‬‬

‫‪ ٣٠‬ﺍﻭ ﻣﻦ ﮐﺎﻥ ﻣﻴﺘﴼ ﻓﺎﺣﻴﻴﻨﺎﻩ ﻭ ﺟﻌﻠﻨﺎ ﻟﻪ ﻧﻮﺭﴽ ﻳﻤﺸﻰ ﺑﻪ ﻓﻰ ﺍﻟﻨﺎﺱ ﮐﻤﻦ ﻣﺜﻠﻪ ﻓﻰ ﺍﻟﻈﻠﻤﺎﺕ ﻟﻴﺲ ﺑﺨﺎﺭﺝ ﻣﻨﻬﺎ‪ .‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ ﺁﻳﺔ ‪ ١٢٢‬ﻳﻌﻨﻰ ﺁﻳﺎ‬

‫ﮐﺴﻰ ﮐﻪ ﻣﺮﺩﻩ ﺑﻮﺩ ﻭ ﻣﺎ ﺍﻭ ﺭﺍ ﺯﻧﺪﻩ ﮐﺮﺩﻳﻢ ﻭ ﺑﺮﺍﻳﺶ ﻧﻮﺭﻯ ﻗﺮﺍﺭ ﺩﺍﺩﻳﻢ ﮐﻪ ﺑﺎ ﺁﻥ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﮔﺎﻡ ﻣﻰ ﺯﻧﺪ ﻣﺎﻧﻨﺪ ﮐﺴﻰ ﺍﺳﺖ ﮐﻪ ﮔﻮﺋﻰ ﺩﺭ ﺗﺎﺭﻳﮑﻰ‬
‫ﺍﺳﺖ ﻭ ﺭﺍﻫﻰ ﺑﻪ ﺧﺎﺭﺝ ﻧﺪﺍﺭﺩ؟‬

‫‪ ٣١‬ﺩﺭ ﺍﻧﺠﻴﻞ ﻳﻮﺣﻨﺎ ﺑﺎﺏ ‪ ١١‬ﺁﻳﮥ ‪ ٢٥‬ﺍﺳﺖ ﻣﻨﻢ ﻗﻴﺎﻣﺖ ﻭ ﺣﻴﺎﺕ ﻫﺮ ﮐﻪ ﺑﻤﻦ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ ﺍﮔﺮ ﻣﺮﺩﻩ ﺑﺎﺷﺪ ﺯﻧﺪﻩ ﻣﻴﮕﺮﺩﺩ ﻭ ﻫﺮ ﮐﻪ ﺯﻧﺪﻩ ﺍﺳﺖ‬

‫ﺍﻳﻤﺎﻥ ﻣﻴﺎﻭﺭﺩ ﺗﺎ ﺑﻪ ﺍﺑﺪ ﻧﺨﻮﺍﻫﺪ ﻣﺮﺩ‪.‬‬

‫‪۲۹‬‬

‫ﻩ‪ :‬ﻫﺸﻴـ ــﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﺗﺠـ ـ ّـﺪﺩ ﺭﺍﺳﺘﻴﻦ‬
‫ﺍﺻﻞ ﺩ ّﻭﻡ ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﺑﻬﺎﺋﻰ ﻳﻌﻨﻰ ﺍﺻﻞ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺦ‪ ،‬ﺍﻧﻘﻼﺑﻰ ﺑﻨﻴﺎﺩﻳﻦ ﺩﺭ ﺻﺤﻨﮥ ﺩﻳﻦ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﻧﻈﺎﻡ‬

‫ﺍﺟﺘﻤﺎﻋﻰ ﺑﻪ ﺍﺭﻣﻐﺎﻥ ﺁﻭﺭﺩ‪ .‬ﻳﮑﻰ ﺍﺯ ﻧﺘﺎﺋﺞ ﺍﻳﻦ ﺍﺻﻞ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺍﺯ ﺍﺑﺘﺪﺍء ﻓﺮﻫﻨﮓ ﺍﺭﺗﻘﺎء ﻭ ﺗﮑﺎﻣﻞ ﻳﻌﻨﻰ ﻓﺮﻫﻨﮓ‬

‫ﺗﺠﺪﺩ ﻣﻔﻬﻮﻣﻰ ﻋﺎﻡ ﻭ ﮐﻠّﻰ ﺍﺳﺖ ﻭ ﺑﻪ ﻫﻴﭻ ﺟﺎﻣﻌﻪ ﻭ ﻓﺮﻫﻨﮓ‬
‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﺭﺍ ﺑﻪ ﺑﺸﺮﻳّﺖ ﺍﺭﺍﺋﻪ ﻧﻤﻮﺩ‪ .‬ﺍﮔﺮ ﭼﻪ ﻣﻔﻬﻮﻡ‬
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‫ﺗﻮﺟﻪ ﻭﻳﮋﻩﺍﻯ ﺑﻪ ﻣﺴﺌﻠﮥ‬
‫ﺑﺨﺼﻮﺻﻰ ﻣﺤﺪﻭﺩ ﻭ ﻣﻨﺤﺼﺮ ﻧﻤﻰﺷﻮﺩ ﺍ ّﻣﺎ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺩﺭ ﻋﻴﻦ ﺑﺤﺚ ﮐﻠّﻰ ﺩﺭﺧﺼﻮﺹ‬
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‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ّ‬

‫ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ ﻭ ﻧﻴﺰ ﺩﺭ ﺍﻟﻮﺍﺡ‬
‫ﺗﺠﺪﺩ ﺩﺭ ﺍﻳﺮﺍﻥ ﻧﻤﻮﺩ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻟﻮﺡ ﺳﻠﻄﺎﻥ ﺧﻄﺎﺏ ﺑﻪ ﺯﻣﺎﻣﺪﺍﺭ ﻭﻗﺖ ﺍﻳﺮﺍﻥ‬
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‫ﮔﻮﻧﺎﮔﻮﻥ ﺩﻳﮕﺮ ﻧﻈﻴﺮ ﻟﻮﺡ ﺩﻧﻴﺎ ﺩﺭﺧﺼﻮﺹ ﺗﺮ ّﻗﻰ ﻭ ﺗﮑﺎﻣﻞ ﺍﺟﺘﻤﺎﻋﻰ‪ ،‬ﻓﺮﻫﻨﮕﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﺍﻳﺮﺍﻥ ﺑﻪ ﺑﺤﺚ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﻋﻼﻗﮥ‬

‫ﺑﺤﺪﻯ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﻓﺮﺯﻧﺪ ﺍﺭﺷﺪ ﺧﻮﺩ ﻳﻌﻨﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺨﺼﻮﺻﴼ ﺍﻣﺮ‬
‫ﺧﺎﺹ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻪ ﭘﻴﺸﺮﻓﺖ ﺍﻳﺮﺍﻥ‬
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‫ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﮐﺘﺎﺑﻰ ﺩﺭﺑﺎﺭﮤ ﻣﺴﺌﻠﮥ ﻋﻤﺮﺍﻥ ﺍﻳﺮﺍﻥ ﺑﻨﮕﺎﺭﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺛﺮ ﻋﻈﻴﻢ ﻳﻌﻨﻰ ﺭﺳﺎﻟﮥ ﻣﺪﻧﻴّﻪ ﮐﻪ ﺩﺭ ﺳﺎﻝ ‪ ١٢٥٤‬ﺷﻤﺴﻰ ﺑﺮﺍﺑﺮ ﺑﺎ‬

‫‪ ١٨٧٥‬ﻣﻴﻼﺩﻯ ﻧﮕﺎﺷﺘﻪ ﮔﺸﺖ ﻳﮑﻰ ﺍﺯ ﻣﻈﺎﻫﺮ ﻋﺸﻖ ﺷﺎﺭﻉ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻭ ﻓﺮﺯﻧﺪ ﺍﻳﺸﺎﻥ ﺑﻪ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ .‬ﺑﺨﺎﻃﺮ ﻋﺸﻖ ﻧﺎﻣﺸﺮﻭﻁ‬

‫ﺑﻪ ﺗﻮﺳﻌﻪ ﻭ ﺗﮑﺎﻣﻞ ﺍﻳﺮﺍﻥ ﺑﻮﺩ ﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺭﺍ ﺑﺼﻮﺭﺕ ﮔﻤﻨﺎﻡ ﻭ ﺑﺪﻭﻥ ﺫﮐﺮ ﻧﺎﻡ ﺧﻮﺩ ﻭ ﺑﺪﻭﻥ ﮐﻮﭼﮑﺘﺮﻳﻦ‬

‫ﺍﺷﺎﺭﮤ ﺻﺮﻳﺤﻰ ﺑﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻧﮕﺎﺷﺘﻨﺪ‪ .‬ﻫﺪﻑ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺣﺘّﻰ ﺍﮔﺮ ﺑﻬﺎﺋﻰ ﻧﻴﺰ ﻧﺸﻮﻧﺪ ﺑﻪ ﺍﺻﻼﺡ‬
‫ﻓﺮﻫﻨﮕﻰ ﻭ ﻣﺬﻫﺒﻰ ﻗﻴﺎﻡ ﮐﺮﺩﻩ‪ ،‬ﺷﮑﻮﻩ ﻭ ﻋﻈﻤﺖ ﺩﻳﺮﻳﻨﮥ ﺍﻳﺮﺍﻥ ﮐﻬﻨﺴﺎﻝ ﺭﺍ ﺍﻋﺎﺩﻩ ﻧﻤﻮﺩﻩ ﻭ ﺑﺠﺎﻯ ﻓﺮﻫﻨﮓ ﺗﮑﻔﻴﺮ ﻭ ﺗﻔﺴﻴﻖ‪،‬‬

‫ﻓﺮﻫﻨﮕﻰ ﻣﺸ ّﻮﻕ ﺻﻨﻌﺖ ﻭ ﻋﻠﻢ ﻭ ﺁﺯﺍﺩﻯ ﻭ ﺑﺮﺍﺑﺮﻯ ﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﺟﻬﺎﻥ ﺍﺭﺍﺋﻪ ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﻫﻤﺎﻥ ﺍﺻﻞ‬
‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﺍﺯ ﺍﺻﻮﻝ ﺍﺳﺎﺱ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﭼﺮﺍ ﮐﻪ ﺯﻣﻴﻨﮥ ﺍﺻﻠﻰ ﻓﺮﻫﻨﮓ‬
‫ﻣﺴﺌﻠﮥ‬
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‫ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍ ّﻭﻟﻴﻦ ﻭ ﻣﻬﻤﺘﺮﻳﻦ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﮐﻪ ﺑﻪ ﺑﺮﺭﺳﻰ ﺗﻔﺼﻴﻠﻰ ﺩﺭﺧﺼﻮﺹ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ‬

‫ﻣﻰﭘﺮﺩﺍﺯﺩ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺛﺮ ﻋﻈﻴﻢ ﻭ ﺑﻰﺳﺎﺑﻘﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺍﺯ ﺩﻭ ﺑﺨﺶ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺨﺶ ﺍ ّﻭﻝ ﺑﻪ‬

‫ﺗﻮﺟﻪ ﻣﻰﮐﻨﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﺑﺨﺶ ﺩ ّﻭﻡ ﻣﻔﺮﻭﺿﺎﺕ ﻓﺮﻫﻨﮓ ﺍﻳﺴﺘﺎ ﻭ ﺳﻨّﺖﭘﺮﺳﺖ ﮐﻪ ﺑﻨﺎﻡ ﻣﺬﻫﺐ ﻣﺎﻧﻊ‬
‫ﺍﺻﻞ ﺗﺤ ّﺮﻯ ﺣﻘﻴﻘﺖ ّ‬

‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﺑﺴﻴﺎﺭ‬
‫ﺗﺠﺪﺩ ﻭ ﺗﮑﺎﻣﻞ ﺟﺎﻣﻌﻪ ﺑﻮﺩﻩ ﻭ ﻣﻰﺑﺎﺷﺪ ﻣﻮﺭﺩ ﻧﻔﻰ ﻭ ﺍﺑﻄﺎﻝ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺭﺍﺑﻄﮥ ﺍﻳﻦ ﺩﻭ ﺑﺨﺶ ﺑﺎ ﻣﺴﺌﻠﮥ‬
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‫ﮊﺭﻑ ﻭ ﮔﺴﺘﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺗﺠﺪﺩ )‪ (modernity‬ﺩﺭ ﻣﻘﺎﺑﻞ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﻭ ﺳﻨّﺖﮔﺮﺍﺋﻰ )‪ (traditionalism‬ﺍﺳﺖ‪ .‬ﻓﺮﻫﻨﮓ‬
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‫ﺗﺠﺪﺩ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﻬﺖ ﺗﺮ ّﻗﻰ ﻭ ﺗﮑﺎﻣﻞ ﻗﺪﻡ ﺯﻧﺪ ﻭ ﺍﺯ ﺑﺮﺭﺳﻰ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺁﻧﭽﻪ ﮐﻪ ﻧﻮﻳﻦ ﻭ ﺟﺪﻳﺪ ﻭﻟﻰ ﻣﺜﺒﺖ ﻭ‬
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‫ﺗﺠﺪﺩ ﻓﺮﻫﻨﮓ ﺗﺤ ّﻮﻝ ﻭ ﭘﻴﺸﺮﻓﺖ ﺍﺳﺖ ﻭ ﻧﻬﺎﺩﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﺑﺮ‬
‫ﻣﻄﻠﻮﺏ ﺍﺳﺖ ﻧﻬﺮﺍﺳﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻓﺮﻫﻨﮓ‬
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‫ﺗﺠﺪﺩ ﻧﻔﻰ ﻓﺮﻫﻨﮓ ﺳﻨّﺖﭘﺮﺳﺘﻰ‬
‫ﺍﺳﺎﺱ ﺍﻗﺘﻀﺎء ﺳﻴﺮ ﺗﮑﺎﻣﻞ ﺗﺎﺭﻳﺦ ﺩﺳﺘﺨﻮﺵ ﺗﻄ ّﻮﺭ ﻭ ﺗﮑﺎﻣﻞ ﻣﻰﺳﺎﺯﺩ‪ .‬ﺍ ّﻣﺎ ﺍﮔﺮ ﭼﻪ ﻓﺮﻫﻨﮓ‬
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‫ﺗﻘﺪﺱ‬
‫ﺍﺳﺖ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻓﺮﻫﻨﮕﻰ ﺧﺮﺩ ﮔﺮﺍ ﻭ ﻋﻘﻼﻧﻰ )‪ (rational‬ﻧﻴﺰ ﻣﻰﺑﺎﺷﺪ ﻳﻌﻨﻰ ﻓﺮﻫﻨﮓ‬
‫ﺗﺠﺪﺩ ﻣﻼﮎ ﺍﻧﺘﺨﺎﺏ ﺭﺍ ﻧﻪ ّ‬
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‫ﺗﺠﺪﺩ ﺩﺭ ﻭﺍﻗﻊ ﺩﺭ ِ‬
‫ﺁﻥ ﻭﺍﺣﺪ‬
‫ﻣﻨﻈﻢ ﺍﺯ ﺧﺮﺩ ﻭ ﺩﺍﻧﺶ ﻭ ﺗﺪﺑّﺮ ﻣﻰﺩﺍﻧﺪ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻓﺮﻫﻨﮓ‬
‫ﺳﻨّﺖﻫﺎﻯ ﺗﻐﻴﻴﺮﻧﺎﭘﺬﻳﺮ ﺑﻠﮑﻪ ﺍﺳﺘﻔﺎﺩﮤ ّ‬
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‫ﻣﺒﺘﻨﻰ ﺑﺮ ﺩﻭ ﺟﻨﺒﮥ ﻣﺘﻼﺯﻡ ﺍﺳﺖ ﻳﮑﻰ ﻧﻔﻰ ﻓﺮﻫﻨﮓ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﺍﻳﺴﺘﺎ ﮔﺮﺍﺳﺖ ﻭ ﺩﻳﮕﺮ ﺍﺛﺒﺎﺕ ﻓﺮﻫﻨﮓ ﺧﺮﺩﮔﺮﺍﺋﻰ ﻭ ﭘﮋﻭﻫﺶ‬

‫ﺣﺪﻯ‬
‫ﺫﻫﻨﻰ‪ .‬ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺍﻫﻤﻴّﺖ ﺑﻨﻴﺎﺩﻯ ﺗﺎﺭﻳﺦﺳﺎﺯ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﻭ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﻣﺸﺮﻭﺡ ﺩﺭ ﺁﻥ ﺍﺛﺮ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺗﺎ ّ‬

‫ﻣﻨﻈﻢ ﭘﮋﻭﻫﺶ ﻭ ﻓﺮﻫﻨﮓ ﺧﺮﺩﮔﺮﺍ ﻣﻰﭘﺮﺩﺍﺯﺩ ﻭ ﻫﻢ ﺁﻧﮑﻪ‬
‫ﻣﺘﻮﺟﻪ ﮔﺮﺩﻳﺪ‪ .‬ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﻫﻢ ﺑﻪ ﻣﺴﺌﻠﮥ ﺗﺤ ّﺮﻯ ﺣﻘﻴﻘﺖ‪ ،‬ﺭﻭﺵ ّ‬
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‫‪۳۰‬‬

‫ﺍﺻﻞ ﺳﻨّﺖﮔﺮﺍﺋﻰ ﺭﺍ ﻣﻮﺭﺩ ﺍﻧﺘﻘﺎﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺍﺻﻞ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺭﺍ ﻣﺆ ّﮐﺪ ﻣﻰ ﺳﺎ ﺯ ﺩ‪.‬‬

‫ﻳﮑﻰ ﺍﺯ ﻋﻠﻞ ﺍﺻﻠﻰ ﻋﻘﺐﺍﻓﺘﺎﺩﮔﻰ ﺍﻳﺮﺍﻥ ﻭ ﺩﻳﮕﺮ ﮐﺸﻮﺭﻫﺎﻯ ﺧﺎﻭﺭ ﻣﻴﺎﻧﻪ ﺩﺭ ﺩﻧﻴﺎﻯ ﺟﺪﻳﺪ‪ ،‬ﻓﺮﻫﻨﮓ ﻃﺮﺩ ﻭ ﺗﮑﻔﻴﺮ‬

‫ﺗﻮﺳﻂ ﻋﻠﻤﺎء ﻭ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻣﺬﻫﺒﻰ ﺑﺮ ﻋﺎ ّﻣﮥ ﻣﺮﺩﻡ ﺗﺤﻤﻴﻞ ﻣﻰﮔﺮﺩﻳﺪ‪ .‬ﺑﺮ ﺍﺳﺎﺱ ﺍﻳﻦ ﻓﺮﻫﻨﮓ ﻣﻌﺎﺷﺮﺕ ﺑﺎ‬
‫ﻣﺬﻫﺒﻰ ﺑﻮﺩ ﮐﻪ ّ‬

‫ﺍﺭﻭﭘﺎﺋﻴﺎﻥ ﻭ ﺩﻳﮕﺮ ﺍﻗﻮﺍﻡ ﻭ ﺍﺩﻳﺎﻥ ﻣﻄﺮﻭﺩ ﮔﺸﺘﻪ ﻭ ﻧﺠﺎﺳﺖ ﻭ ﮔﻤﺮﺍﻫﻰ ﻭ ﺿﻼﻟﺖ ﺁﻧﻬﺎ ﻣﻮﺭﺩ ﺗﺄﮐﻴﺪ ﻗﺮﺍﺭ ﻣﻰﮔﺮﻓﺖ‪ .‬ﻓﺮﻫﻨﮓ ﺗﮑﻔﻴﺮ‬

‫ﺑﺮ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻣﺴﻴﺤﻴﺎﻥ ﻭ ﻳﻬﻮﺩﻳﺎﻥ ﺣﺘّﻰ ﮐﺘﺎﺏ ﺧﻮﺩ ﺭﺍ ﻋﻤﺪﴽ ﺗﺤﺮﻳﻒ ﮐﺮﺩﻩﺍﻧﺪ ﻭ ﻟﺬﺍ ﻓﺮﻫﻨﮓ ﺁﻧﺎﻥ ﻫﻤﮕﻰ ﻓﺮﻫﻨﮓ ﻣﻤﺴﻮﺥ ﻭ‬
‫ﮔﻤﺮﺍﻩ ﺍﺳﺖ ﺩﺭ ﻧﺘﻴﺠﻪ ﻣﺮﺩﻡ ﺧﺎﻭﺭ ﻣﻴﺎﻧﻪ ﻋﻼﻗﻪﺍﻯ ﺑﻪ ﻣﻄﺎﻟﻌﮥ ﻓﺮﻫﻨﮓ ﺍﺭﻭﭘﺎﺋﻰ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺍﺯ ﺍﺗّﻔﺎﻗﺎﺕ ﺍﺭﻭﭘﺎ ﺍﺳﺎﺳﴼ ﺑﻰﺧﺒﺮ‬

‫ﺑﻮﺩﻧﺪ‪ .‬ﺑﺎﻟﻌﮑﺲ ﺳﺮﺍﻥ ﻣﺬﻫﺒﻰ ﺍﻳﻦ ﺟﻮﺍﻣﻊ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺍﻯ ﻓﺮﻫﻨﮓ ﺑﺮﺗﺮ ﺩﺍﻧﺴﺘﻪ ﻭ ﺑﺎ ﺗﺄﮐﻴﺪ ﺑﺮ ﺍﻳﺴﺘﺎﮔﺮﺍﺋﻰ ﻣﺬﻫﺒﻰ‪،‬‬

‫ﺧﻼﻗﻴّﺖ ﻓﺮﺩﻯ ﻭ ﺗﻮﺳﻌﮥ ﺍﻗﺘﺼﺎﺩﻯ ﺭﺍ‬
‫ﺳﻨّﺖﮔﺮﺍﺋﻰ ﻓﺮﻫﻨﮕﻰ ﻭ ﺗﻘﻠﻴﺪ ﺍﺯ ﻋﻠﻤﺎء ﺭﻭﺣﻴّﮥ ﺗﺤﻘﻴﻖ ﻋﻠﻤﻰ ﻭ ﺗﮑﺎﻣﻞ ﻓﺮﻫﻨﮕﻰ ﻭ ّ‬
‫ﺳﺮﮐﻮﺏ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﮔﺮ ﭼﻪ ﺩﺭ ﻗﺮﻥﻫﺎﻯ ﺷﮑﻮﻓﺎﺋﻰ ﺍﺳﻼﻡ ﮐﺸﻮﺭﻫﺎﻯ ﺍﺳﻼﻣﻰ ﻧﻴﺮﻭﻯ ﭼﻴﺮﻩ ﺑﺮ ﻧﻴﺮﻭﻫﺎﻯ ﺍﺭﻭﭘﺎﺋﻰ ﺑﻮﺩﻩ ﻭ ﺑﺴﻴﺎﺭﻯ‬

‫ﺍﺯ ﻣﻨﺎﻃﻖ ﺍﺭﻭﭘﺎ ﺗﺤﺖ ﮐﻨﺘﺮﻝ ﻭ ﺗﺴﺨﻴﺮ ﻧﻈﺎﻣﻰ ﺍﺭﺗﺶﻫﺎﻯ ﺍﺳﻼﻣﻰ ﻗﺮﺍﺭ ﺩﺍﺷﺖ ﺍ ّﻣﺎ ﺍﺭﻭﭘﺎﺋﻴﺎﻥ ﺑﺎ ﺭﻭﻳﮑﺮﺩ ﺑﻪ ﻓﺮﻫﻨﮓ ﺗﺤﻘﻴﻖ‬

‫ﻋﻠﻤﻰ ﻭ ﺁﺯﺍﺩﻯ ﻣﺬﻫﺒﻰ ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﺟﻬﺖ ﻋﻠﻤﻰ‪ ،‬ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻧﻈﺎﻣﻰ ﻭ ﺳﻴﺎﺳﻰ ﻧﻴﺰ ﭘﻴﺸﺮﻓﺖ‬

‫ﺣﻴﺮﺕﺍﻧﮕﻴﺰﻯ ﻧﻤﻮﺩﻩ ﻭ ﺑﺰﻭﺩﻯ ﺣﮑﻮﻣﺖﻫﺎﻯ ﺍﺳﻼﻣﻰ ﻓﺎﺋﻖ ﺑﺮ ﻗﺴﻤﺖﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺭﻭﭘﺎ ﺭﺍ ﺷﮑﺴﺖ ﺩﺍﺩﻩ ﻭ ﺑﺘﺪﺭﻳﺞ ﺑﺴﻴﺎﺭﻯ‬

‫ﺍﺯ ﻣﻨﺎﻃﻖ ﺍﺳﻼﻣﻰ ﺭﺍ ﺗﺤﺖ ﺗﺼ ّﺮﻑ ﻭ ﻧﻔﻮﺫ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪.‬‬

‫‪٣٢‬‬

‫ﺗﻮﺳﻂ ﺳﻴﺎﺳﺖﻫﺎﻯ ﺍﺳﺘﻌﻤﺎﺭﻯ ﺍﺭﻭﭘﺎﺋﻰ ﺗﺸﺪﻳﺪ ﻭ ﺗﺤﮑﻴﻢ ﮔﺮﺩﻳﺪ ﺍ ّﻣﺎ‬
‫ﺍﮔﺮ ﭼﻪ ﻋﻘﺐﺍﻓﺘﺎﺩﮔﻰ ﮐﺸﻮﺭﻫﺎﻯ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ‬
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‫ﻋﻮﺍﻣﻞ ﺩﺭﻭﻧﻰ ﻓﺮﻫﻨﮕﻰ ﺍﻳﻦ ﻣﻤﺎﻟﮏ ﻫﻢ ﺍﺯ ﻋﻠﻞ ﻋﻤﺪﮤ ﺍﻳﻦ ﻋﻘﺐﺍﻓﺘﺎﺩﮔﻰ ﺑﻮﺩﻩ ﻭ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﺍﻳﻨﮑﻪ ﺍﺭﻭﭘﺎﺋﻴﺎﻥ ﺑﺘﻮﺍﻧﻨﺪ‬
‫ﮐﻪ ﻣﻤﺎﻟﮏ ﺍﺳﻼﻣﻰ ﺭﺍ ﺗﺤﺖ ﺗﺴﺨﻴﺮ ﻭ ﺗﺼ ّﺮﻑ ﻭ ﺍﺳﺘﻌﻤﺎﺭ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻭ ﻧﻪ ﺑﺎﻟﻌﮑﺲ‪ ،‬ﺧﻮﺩ ﻣﺴﺘﻠﺰﻡ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﺴﺘ ّﻘﻞ ﺍﺯ‬

‫ﺍﺳﺘﻌﻤﺎﺭ‪ ،‬ﺗﻔﺎﻭﺕﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺍﻳﻦ ﺟﻮﺍﻣﻊ ﻧﻴﺰ ﺩﺭ ﺍﻣﮑﺎﻥ ﺭﺷﺪ ﻭ ﺗﻮﺳﻌﮥ ﻋﻠﻤﻰ‪ ،‬ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻧﻈﺎﻣﻰ ﺁﻧﺎﻥ ﺗﺄﺛﻴﺮ ﺍﺳﺎﺳﻰ ﺩﺍﺷﺘﻪ‬

‫ﺑﺎﺷﺪ‪ .‬ﺗﺄﮐﻴﺪ ﺑﺮ ﻟﺰﻭﻡ ﺍﺗّﺨﺎﺫ ﻓﺮﻫﻨﮓ ﺗﺤ ّﺮﻯ ﺣﻘﻴﻘﺖ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺗﺄﮐﻴﺪ ﺑﺮ ﻋﻠﻮﻳّﺖ ﻭ ﺷﺮﺍﻓﺖ ﻭ ﺑﺮﺍﺑﺮﻯ ﻫﻤﮥ ﺍﻓﺮﺍﺩ‬

‫ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‪ .‬ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺑﺎ ﺗﺄﮐﻴﺪ ﺑﺮ ﻟﺰﻭﻡ ﺗﺤ ّﺮﻯ ﺣﻘﻴﻘﺖ ﺑﻌﻨﻮﺍﻥ ﻓﺮﻳﻀﻪ ﺍﻯ ﺭﻭﺣﺎﻧﻰ ﻭ ﻭﺟﺪﺍﻧﻰ ﺑﺮﺍﻯ ﺗﮏ ﺗﮏ ﺍﻧﺴﺎﻧﻬﺎ‪،‬‬
‫ﻭﺍﺑﺴﺘﮕﻰ ﻭ ﺍﻃﺎﻋﺖ ﮐﻮﺭﮐﻮﺭﺍﻧﻪ ﺍﺯ ﻋﻠﻤﺎء ﻣﺬﻫﺒﻰ ﻳﻌﻨﻰ ﺗﻘﻠﻴﺪ ﺍﺯ ﻣﺮﺍﺟﻊ ﺩﻳﻨﻰ ﺭﺍ ﻣﻄﺮﻭﺩ ﺳﺎﺧﺘﻪ ﻭ ﺍﺻﻞ ﺍﺳﺘﻘﻼﻝ ﻓﮑﺮﻯ ﺍﻓﺮﺍﺩ ﻭ‬

‫ﺁﺯﺍﺩﻯ ﻭﺟﺪﺍﻥ ﻭ ﻋﻘﻴﺪﻩ ﺭﺍ ﻣﺆ ّﮐﺪ ﻣﻰﺳﺎﺯﺩ‪ .‬ﺗﻴﺰﻫﻮﺷﺎﻥ ﻭ ﺑﺎﺭﻳﮏﺑﻴﻨﺎﻥ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺨﻮﺑﻰ ﺑﺮ ﺍﻳﻦ ﻧﮑﺘﻪ ﻭﺍﻗﻔﻨﺪ ﮐﻪ ﺍﻋﺘﻤﺎﺩ ﻭ‬

‫ﺍﻃﺎﻋﺖ ﻭ ﺳﺮﺳﭙﺮﺩﮔﻰ ﻋﺎ ّﻣﮥ ﻣﺮﺩﻡ ﺑﻪ ﺭﺅﺳﺎﻯ ﻣﺬﻫﺒﻰ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻋﻮﺍﻣﻞ ﺭﮐﻮﺩ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﺯ ﺳﺮﺳﺨﺖﺗﺮﻳﻦ ﻣﻮﺍﻧﻊ‬

‫ﺧﻼﻗﻴّﺖ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻋﻠﻤﻰ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﻬﻤﻴﻦ ﺟﻬﺖ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺑﺴﺎﻁ ﻣﺮﺟﻌﻴّﺖ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﺩﺭﻫﻢ ﺩﺭﻳﺪ‪ ،‬ﺗﻘﻠﻴﺪ ﺍﺯ ﻫﻴﭻ‬
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‫ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺟﺎﺋﺰ ﻧﺸﻤﺮﺩ‪ ،‬ﻭ ﺑﺎﻟﻌﮑﺲ ﺩﺭ ﻧﻈﺎﻡ ﺍﺩﺍﺭﻯ ﺧﻮﻳﺶ ﺍﺻﻞ ﺩﻣﮑﺮﺍﺳﻰ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﺟﺎﻳﮕﺰﻳﻦ ﭘﻴﺸﻮﺍﭘﺮﺳﺘﻰ ﺳﻨّﺘﻰ ﻧﻤﻮﺩ‪.‬‬

‫ﺍﺯ ﺍﻳﻦ ﺭﻭﺳﺖ ﮐﻪ ﺩﺭ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺩﻳﮕﺮ ﮐﺸﻴﺶ ﻭ ﺁﺧﻮﻧﺪﻯ ﺩﺭ ﮐﺎﺭ ﻧﻴﺴﺖ ﻭ ﺑﺎﻟﻌﮑﺲ ﺍﺩﺍﺭﮤ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺑﺮ ﺍﺳﺎﺱ ﻣﺸﻮﺭﺕ‬
‫ﺗﻌﺠﺐ ﻧﻴﺴﺖ ﮐﻪ ﮐﺘﺎﺏ‬
‫ﺍﻓﺮﺍﺩ ﺑﻬﺎﺋﻰ ﻭ ﺍﻧﺘﺨﺎﺏ ﺩﻣﮑﺮﺍﺗﻴﮏ ﻧﻬﺎﺩﻫﺎﻯ ﻣﺤﻠّﻰ ﻭ ﻣﻠّﻰ ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺻﻮﺭﺕ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺟﺎﻯ‬
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‫ﺍﻳﻘﺎﻥ ﮐﻪ ﺍﺻﻞ ﻭﺣﺪﺕ ﻭ ﺍﺗّﺤﺎﺩ ﺍﺩﻳﺎﻥ ﻭ ﺍﻗﻮﺍﻡ ﺭﺍ ﺟﺎﻳﮕﺰﻳﻦ ﻓﺮﻫﻨﮓ ﺗﮑﻔﻴﺮ ﻭ ﺗﻔﺴﻴﻖ ﻧﻤﻮﺩ ﻭ ﺍﺻﻞ ﺗﺤ ّﺮﻯ ﺣﻘﻴﻘﺖ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ‬
‫ﺑﺸﺪﺕ‬
‫ﺗﻮﺳﻂ ﻋﺎ ّﻣﮥ ﻣﺮﺩﻡ‬
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‫ﻓﺮﻫﻨﮓ ﺳﻨّﺖﮔﺮﺍﺋﻰ ﻣﺆ ّﮐﺪ ﺳﺎﺧﺖ ﺑﻪ ﺻﺮﻳﺢﺗﺮﻳﻦ ﻭ ﻗﺎﻃﻊﺗﺮﻳﻦ ﺷﮑﻞ ﺍﺯ ﺗﻘﻠﻴﺪ ﺭﺅﺳﺎﻯ ﻣﺬﻫﺒﻰ ّ‬
‫‪ ٣٢‬ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﻥ ﮎ ﺑﻪ ‪Bernard Lewis, What Went wrong‬‬

‫‪۳۱‬‬

‫ﺍﻧﺘﻘﺎﺩ ﮐﺮﺩ‪.‬‬

‫ﺍﺻﻞ ﻭﺣﺪﺕ ﺍﺩﻳﺎﻥ ﻭ ﺍﻧﺒﻴﺎء ﮐﻪ ﺑﺎﺯﺗﺎﺏ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﺍﺯ ﻫﻤﺎﻥ ﺍﺑﺘﺪﺍء ﻳﮑﻰ ﺩﻳﮕﺮ ﺍﺯ ﻋﻠﻞ ﻋﻤﺪﮤ‬

‫ﺨﺺ ﻭ ﻣﻄﺮﻭﺩ‬
‫ﻓﺮﻫﻨﮕﻰ ﺭﮐﻮﺩ ﻭ ﻋﻘﺐﻣﺎﻧﺪﮔﻰ ﺍﺟﺘﻤﺎﻋﻰ‪ ،‬ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻧﻈﺎﻣﻰ ﺍﻳﺮﺍﻥ ﻭ ﺩﻳﮕﺮ ﻣﻤﺎﻟﮏ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺭﺍ ﻣﺸ ّ‬

‫ﺳﺎﺧﺖ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﻓﻘﺪﺍﻥ ﺁﺯﺍﺩﻯ ﺩﻳﻦ ﻭ ﻭﺟﺪﺍﻥ‪ ،‬ﺗﻌ ّﺮﺽ ﺑﻪ ﻋﻘﺎﺋﺪ ﻭ ﺁﺯﺍﺭ ﻣﺮﺩﻡ‪ ،‬ﻧﺎﺑﺮﺍﺑﺮﻯ ﻭ ﺗﺒﻌﻴﺾ ﺣﻘﻮﻗﻰ ﺍﻓﺮﺍﺩ ﻭ‬

‫ﮔﺮﻭﻩﻫﺎ ﺑﺮ ﺍﺳﺎﺱ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺍﻳﺸﺎﻥ ﻳﮑﻰ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﻣﻮﺍﻧﻊ ﺭﺷﺪ ﻋﻠﻢ ﻭ ﺻﻨﻌﺖ ﻭ ﺍﺯ ﺍﺳﺎﺳﻰﺗﺮﻳﻦ ﻫﺎﺩﻣﺎﻥ ﺭﻭﺣﻴّﮥ ﺗﺤﻘﻴﻖ ﻭ‬

‫ﺧﻼﻗﻴّﺖ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﺍﺳﺖ‪ .‬ﻫﻢ ﻓﻘﺪﺍﻥ ﺁﺯﺍﺩﻯ ﻭﺟﺪﺍﻥ ﻭ ﻫﻢ ﻓﻘﺪﺍﻥ ﺑﺮﺍﺑﺮﻯ ﺣﻘﻮﻕ ﺩﺭ ﺟﻮﺍﻣﻊ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺍﺯ‬
‫ﺗﺘﺒّﻊ ﻭ ّ‬
‫ﻣﻬﻤﺘﺮﻳﻦ ﻋﻠﻞ ﺭﮐﻮﺩ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﻧﺤﻄﺎﻁ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺳﻴﺎﺳﻰ ﺍﻳﺮﺍﻥ ﻭ ﺩﻳﮕﺮ ﻣﻤﺎﻟﮏ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﺩﺭ‬

‫ﺣﺎﻟﻰ ﮐﻪ ﻋﮑﺲ ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﻣﻮﺭﺩ ﺍﺭﻭﭘﺎ ﻣﺼﺪﺍﻕ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻬﻤﻴﻦ ﻋﻠّﺖ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺍﻟﻮﺍﺡ ﮔﻮﻧﺎﮔﻮﻥ‬

‫ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺑﺮ ﺿﺮﻭﺭﺕ ﺁﺯﺍﺩﻯ ﻋﻘﻴﺪﻩ ﻭ ﺩﻳﻦ ﺩﺭ ﺍﻳﺮﺍﻥ ﺗﺄﮐﻴﺪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺣﻀﺮﺕ‬
‫ﺧﻮﺩ ﺍﺯ ﺟﻤﻠﻪ ﻟﻮﺡ ﺳﻠﻄﺎﻥ ﺧﻄﺎﺏ ﺑﻪ‬
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‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻧﻴﺰ ﺩﺭ ﺁﺛﺎﺭ ﮔﻮﻧﺎﮔﻮﻥ ﺧﻮﺩ ﺍﺯ ﺟﻤﻠﻪ ﻣﻘﺎﻟﮥ ﺷﺨﺼﻰ ﺳﻴّﺎﺡ ﺗﺤ ّﻘﻖ ﺣﺮﻳّﺖ ﻭﺟﺪﺍﻥ ﺭﺍ ﺷﺮﻃﻰ ﺍﺳﺎﺳﻰ ﺑﺮﺍﻯ ﻋﺪﺍﻟﺖ‬

‫ﺗﺠﺪﺩ ﻭ ﺗﻮﺳﻌﮥ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﻣﻌﻴّﻦ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪.‬‬
‫ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺗﮑﺎﻣﻞ ﻭ‬
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‫‪٣٣‬‬

‫ﺗﺄﺳﻒ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺁﺭﻣﺎﻥ ﺁﺯﺍﺩﻯ ﻭ‬
‫ﺟﺎﻯ ّ‬

‫ﺑﺮﺍﺑﺮﻯ ﻭ ﺩﻣﮑﺮﺍﺳﻰ ﺍﺯ ﺍﺑﺘﺪﺍ ﺧﻮﺩ ﻣﻬﻤﺘﺮﻳﻦ ﺁﻣﺎﺝ ﺗﻌ ّﺮﺽ ﻓﮑﺮﻯ ﻭ ﻧﺎﺷﮑﻴﺒﺎﺋﻰ ﻣﺬﻫﺒﻰ ﻭ ﺗﺒﻌﻴﺾ ﻭ ﻇﻠﻢ ﺣﻘﻮﻗﻰ ﻭ ﺗﻮﻫﻴﻦ ﻭ‬

‫ﺍﻓﺘﺮﺍء ﻭ ﺧﺸﻮﻧﺖ ﻓﺮﻫﻨﮕﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ .‬ﺑﻰ ﺟﻬﺖ ﻧﻴﺴﺖ ﮐﻪ ﻫﺮ ﺟﺎﻣﻌﻪﺷﻨﺎﺱ ﺗﻴﺰﻫﻮﺵ ﻭ ﻣﻨﺼﻔﻰ ﺑﺨﻮﺑﻰ ﺍﺯ ﺍﻳﻦ ﻧﮑﺘﻪ ﺁﮔﺎﻩ‬

‫ﺍﺳﺖ ﮐﻪ ﺷﺎﺧﺺ ﺭﺍﺳﺘﻴﻦ ﮔﺴﺘﺮﺵ ﻭ ﺭﺳﻮﺥ ﺍﻧﺪﻳﺸﮥ ﺩﻣﮑﺮﺍﺳﻰ ﻭ ﺷﮑﻴﺒﺎﺋﻰ ﺩﻳﻨﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﺍﻳﺮﺍﻥ ﺩﺭﺟﮥ ﮐﻮﺷﺶ ﺍﻳﺮﺍﻧﻴﺎﻥ‬
‫ﺩﺭ ﺟﻬﺖ ﺣﻤﺎﻳﺖ ﺍﺯ ﺁﺯﺍﺩﻯ ﻣﺬﻫﺒﻰ ﻭ ﺣﻘﻮﻗﻰ ﻫﻤﻮﻃﻨﺎﻥ ﺑﻬﺎﺋﻰ ﺧﻮﻳﺶ ﺍﺳﺖ‪.‬‬

‫ﺗﻀﺎﺩ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮓ‬
‫ﺗﻮﺳﻂ ﺟﺎﻣﻌﻪﺷﻨﺎﺳﺎﻥ ﺑﺮﺟﺴﺘﻪ ﺍﻯ ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ‬
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‫ﺗﺠﺪﺩ ﺑﺎ ﻓﺮﻫﻨﮓ ﺳﻨّﺖﭘﺮﺳﺘﻰ ّ‬

‫ﺧﻼﻕ ﺁﻟﻤﺎﻧﻰ ﻣﺎﮐﺲ ﻭﺑﺮ )‪ (Max Weber‬ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ ﮐﻪ ﺑﻪ ﺗﻌﺎﺭﺽ ﻣﻴﺎﻥ ﻓﻌﻞ‬
‫ﺍﻳﻦ ﻣﻴﺎﻥ ﺟﺎﻣﻌﻪﺷﻨﺎﺱ ﺑﺴﻴﺎﺭ ّ‬
‫ﻼ ﮔﻮﻳﺎﻯ‬
‫ﻋﻘﻼﻧﻰ ﻭ ﻓﻌﻞ ﺳﻨّﺘﻰ ﺗﺄﮐﻴﺪ ﻧﻤﻮﺩ‪ .‬ﺍ ّﻣﺎ ﻣﻔﻬﻮﻡ ﻓﻌﻞ ﺳﻨّﺘﻰ ﺁﻥ ﭼﻨﺎﻧﮑﻪ ﻣﺎﮐﺲ ﻭﺑﺮ ﺁﻧﺮﺍ ﺗﻌﺮﻳﻒ ﮐﺮﺩﻩ ﺍﺳﺖ ﮐﺎﻣ ً‬

‫ﺳﻨّﺖﭘﺮﺳﺘﻰ ﺟﻮﺍﻣﻊ ﺍﺳﻼﻣﻰ ﻧﻤﻰﺑﺎﺷﺪ‪ .‬ﻣﺸﮑﻞ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻧﻈﺮ ﻣﺎﮐﺲ ﻭﺑﺮ ﻓﻌﻞ ﺳﻨّﺘﻰ ﺁﻧﮕﻮﻧﻪ ﻓﻌﻠﻰ ﺍﺳﺖ ﮐﻪ ﺍﺳﺎﺳﴼ‬

‫ﺭﺳﻮﻡ ﮔﺬﺷﺘﻪ ﺭﺍ ﺑﺨﺎﻃﺮ ﻋﺎﺩﺕ ﺗﮑﺮﺍﺭ ﻣﻴﮑﻨﺪ ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺭﺳﻮﻡ ﮔﺬﺷﺘﻪ ﺑﺪﻭﻥ ﺁﻧﮑﻪ ﻣﺸﻤﻮﻝ ﺑﺮﺭﺳﻰ ﻭ ﺗﺪﺑّﺮ ﻋﻘﻼﻧﻰ ﮔﺸﺘﻪ ﻭ‬
‫ﻣﻮﺟﻪ ﻭ ﻣﻄﻠﻮﺏ ﺗﻠ ّﻘﻰ‬
‫ﺩﺭﺳﺘﻰ ﻭ ﻧﺎﺩﺭﺳﺘﻰ ﺁﻧﺎﻥ ﻣﻮﺭﺩ ﮐﻨﮑﺎﺵ ﻭ ﺗﺄ ّﻣﻞ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﺻﺮﻓﴼ ﺑﻨﺎ ﺑﻪ ﻋﺎﺩﺕ ﺗﮑﺮﺍﺭ ﻭ ﺑﺎﺯﺳﺎﺯﻯ ﺷﺪﻩ ﻭ‬
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‫ﻣﻰﮔﺮﺩﻧﺪ‪.‬‬

‫‪٣٤‬‬

‫ﺁﺷﮑﺎﺭﺳﺖ ﮐﻪ ﭼﻨﻴﻦ ﻓﺮﻫﻨﮕﻰ ﻣﺎﻧﻊ ﺭﺷﺪ ﻓﺮﻫﻨﮓ ﻋﻘﻼﻧﻴّﺖ ﻭ ﺧﺮﺩ )‪ (rationalization‬ﺍﺳﺖ ﻳﻌﻨﻰ ﻓﺮﻫﻨﮕﻰ‬

‫ﻣﻨﻈﻢ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩ ﻭ ﺑﺮ ﺍﺳﺎﺱ ﺩﺍﻧﺶ ﻭ ﻋﻘﻞ ﺩﺳﺖ ﺑﺎﻧﺘﺨﺎﺏ ﮐﺎﺭ ﺁﻣﺪﺗﺮﻳﻦ ﻭ‬
‫ﺍﺳﺖ ﮐﻪ ﺷﻘﻮﻕ ﮔﻮﻧﺎﮔﻮﻥ ﺭﺍ ﻣﻮﺭﺩ ﺗﺄ ّﻣﻞ ﻭ ﺗﺪﺑّﺮ ّ‬

‫ﺷﻖ ﻧﻤﻰﺯﻧﺪ‪ .‬ﺍ ّﻣﺎ ﺳﻨّﺖﮔﺮﺍﺋﻰ ﺣﺎﮐﻢ ﺑﺮ ﮐﺸﻮﺭﻫﺎﻯ ﺍﺳﻼﻣﻰ ﺑﻪ ﻣﺮﺍﺗﺐ ﺩﺷﻮﺍﺭﺗﺮ ﻭ ﻭﻳﺮﺍﻥﺳﺎﺯﺗﺮ ﺍﺯ ﺳﻨّﺖﮔﺮﺍﺋﻰ‬
‫ﻣﻌﻘﻮﻝﺗﺮﻳﻦ ّ‬
‫‪ ٣٣‬ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﭼﻪ ﻟﺰﻭﻡ ﮐﻪ ﺣﮑﻮﻣﺖ ﺗﻌ ّﺮﺽ ﺍﻳﻦ ﻭ ﺁﻥ ﻭ ﭘﺎﭘﻰ ﺿﻤﺎﺋﺮ ﻭ ﻭﺟﺪﺍﻥ ﺭﻋﺎﻳﺎ ﻭ ﺑﺮﺍﻳﺎ ﺑﺎﺷﺪ‪ ...‬ﺍﻳﻦ‬

‫ﮔﻮﻧﻪ ﺍﻣﻮﺭ ﺩﺭ ﺟﻤﻴﻊ ﻣﻤﺎﻟﮏ ﻣﺎﻧﻊ ﻧﻤ ّﻮ ﻭ ﺗﺮ ّﻗﻰ ﻭ ﺩﺍﻋﻰ ﺍﻧﺤﻄﺎﻁ ﻭ ﺗﺪﻧّﻰ ﺍﺳﺖ ﺗﺰﻟﺰﻝ ﺷﺪﻳﺪ ﮐﻪ ﺑﺮ ﺍﺭﮐﺎﻥ ﺣﮑﻮﻣﺖ ﺷﺮﻗﻴّﻪ ﻭﺍﻗﻊ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ‬
‫ﺳﺒﺐ ﻋﻈﻴﻢ ﻭ ﺧﻄﺐ ﺟﺴﻴﻢ ﺍﻳﻦ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺻﻮﻝ ﺗﻌ ّﺮﺿﻴّﻪ ﺍﺳﺖ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﻣﻘﺎﻟﻪ ﺷﺨﺼﻲ ﺳﻴّﺎﺡ‪ ،‬ﺹ ‪٩٦‬‬

‫‪34 Max Weber, Economy and Society I.‬‬

‫‪۳۲‬‬

‫ﺗﻮﺳﻂ ﻭﺑﺮ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺗﻌﺮﻳﻒ ﺷﺪﻩ ّ‬

‫ﻣﺴﺌﻠﻪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺳﻨّﺖﮔﺮﺍﺋﻰ ﻣﺒﺘﻨﻰ ﺑﺮ ﻧﻴﺮﻭﻯ ﻋﺎﺩﺕ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﻔﻮﺫ ﻓﺮﻫﻨﮓ ﺧﺮﺩ‬

‫ﺑﺂﺳﺎﻧﻰ ﺩﺭﻫﻢ ﻣﻰﺭﻳﺰﺩ ﻭ ﺷﮑﺴﺖ ﻣﻰﺧﻮﺭﺩ ﺍ ّﻣﺎ ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﻧﻮﻉ ﻓﺎﺋﻖ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﭼﻨﻴﻦ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ‪ .‬ﺑﺎﻟﻌﮑﺲ ﺍﻋﺘﻘﺎﺩ‬

‫ﺑﻪ ﺍﻳﻨﮑﻪ ﺍﺳﻼﻡ ﺁﺧﺮﻳﻦ ﺷﺮﻳﻌﺖ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺣﮑﺎﻡ ﻭ ﺷﻌﺎﺋﺮ ﻭ ﺭﺳﻮﻡ ﺁﻥ ﺗﻨﻬﺎ ﺣﮑﻢ ﻭ ﺭﺳﻢ ﻣﻌﺘﺒﺮ ﻭ ﻣﺸﺮﻭﻉ ﺍﺳﺖ‬

‫ﺧﺎﺻﻰ ﺍﺯ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﺭﺍ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﻄﻦ ﺁﻥ ﺳﻨّﺖﻫﺎ ﻧﻪ ﻳﮏ ﻋﺎﺩﺕ ﻓﺮﻫﻨﮕﻰ ﺑﻠﮑﻪ ﺗﺒﻠﻮﺭ ﻣﻄﻠﻖ ﺍﺭﺍﺩﻩ ﻭ‬
‫ﻧﻮﻉ‬
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‫ﮐﻼﻡ ﺍﻟﻬﻰ ﻗﻠﻤﺪﺍﺩ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﺁﺷﮑﺎﺭﺳﺖ ﮐﻪ ﻣﺸﺮﻭﻋﻴّﺖ ﭼﻨﻴﻦ ﺑﺮﺩﺍﺷﺘﻰ ﺍﺯ ﺳﻨّﺖﮔﺮﺍﺋﻰ ﺑﺴﻴﺎﺭ ﺗﻮﺍﻧﻤﻨﺪﺗﺮ ﺍﺯ ﺳﻨّﺖﮔﺮﺍﺋﻰ ﻣﺒﺘﻨﻰ‬

‫ﺧﻼﻕ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﻟﺬﺍ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺍﺑﺪﻯﺑﻮﺩﻥ ﻳﮏ ﺷﮑﻞ‬
‫ﮑﺮ ﺍﻳﺴﺘﺎﻯ ﻣﺬﻫﺒﻰ ﻭ ﺍﻧﺤﺮﺍﻑ ﺍﺯ ﺭﻭﺡ ّ‬
‫ﺑﺮ ﻋﺎﺩﺕ ﺍﺳﺖ ﺩﺭ ﻧﺘﻴﺠﻪ ﺗﻔ ّ‬

‫ﺧﺎﺹ ﻇﻬﻮﺭ ﺍﻣﺮ ﺍﻟﻬﻰ ﻳﻌﻨﻰ ﺷﺮﻳﻌﺖ ﺍﺳﻼﻣﻰ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﻮﺍﻧﻊ ﺭﺷﺪ ﻭ ﺗﮑﺎﻣﻞ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺭﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
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‫ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﻣﻰﺑﻴﻨﻴﻢ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﻭ ﺍﻧﺪﻳﺸﮥ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺁﻥ‪ ،‬ﭼﻪ ﺍﻧﻘﻼﺏ ﺍﺳﺎﺳﻰ ﻭ ﺷﮕﺮﻓﻰ ﺩﺭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﻭ‬
‫ﺗﺠﺪﺩ ﻭ‬
‫ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺭﺍ ﻧﻤﺎﻳﺎﻥ ﻣﻰﺳﺎﺯﺩ‪ .‬ﺍﺻﻞ ﺗﺤ ّﺮﻯ ﺣﻘﻴﻘﺖ ﻭ ﺍﺻﻞ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﻫﺮ ﺩﻭ ﺍﺯ ﺭﻳﺸﻪ ﻣﻮﺍﻧﻊ ﺑﻨﻴﺎﺩﻳﻦ ﻓﺮﻫﻨﮓ‬
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‫ﺧﺮﺩﮔﺮﺍﺋﻰ ﺭﺍﺳﺘﻴﻦ ﺭﺍ ﺩﺭﻫﻢ ﻣﻰﺷﮑﻨﻨﺪ‪.‬‬

‫ﺗﺠﺪﺩ ﺩﺭ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻧﻪ ﺗﻨﻬﺎ ﺳﻨّﺖﮔﺮﺍﺋﻰ ﺟﺎﻫﻼﻧﻪ ﺭﺍ ﻧﻔﻰ ﻣﻰﮐﻨﺪ ﺑﻠﮑﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺧﺼﺎﻝ ﺍﺳﺎﺳﻰ ﻣﻔﻬﻮﻡ‬
‫ﺍ ّﻣﺎ ﺍﻧﺪﻳﺸﮥ‬
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‫ﺗﺠﺪﺩ ﺑﺪﺳﺖ ﺩﺍﺩﻩ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﭼﻪ‬
‫ﺗﺠﺪﺩ ﻏﺮﺑﻰ ﺭﺍ ﻧﻴﺰ ﻣﻮﺭﺩ ﺳﺌﻮﺍﻝ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ‪ .‬ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺑﻬﺎﺋﻰ ﻣﻔﻬﻮﻡ ﺑﺪﻳﻌﻰ ﺍﺯ‬
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‫ﺗﺠﺪﺩ ﻏﺮﺑﻰ ﻳﮑﺴﺎﻥ ﻧﻤﻰﺩﺍﻧﺪ‪ .‬ﺑﺤﺚ‬
‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﺭﺍ ﺑﺎ‬
‫ﺗﺠﺪﺩ ﻣﻮﺍﻓﻖ ﺍﺳﺖ ﻭﻟﻰ ﺑﻬﻴﭽﻮﺟﻪ‬
‫ﺑﺎ ﻋﻨﺎﺻﺮﻯ ﺍﺯ ﻣﻔﻬﻮﻡ ﻣﺘﺪﺍﻭﻝ‬
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‫ﺗﻮﺟﻪ ﺑﻪ ﻣﺒﺎﺣﺚ ﮔﻮﻧﺎﮔﻮﻧﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺟﺰﻭﮤ ﮐﻮﺗﺎﻩ ﺍﻣﮑﺎﻥﭘﺬﻳﺮ ﻧﻴﺴﺖ‪ .‬ﺍ ّﻣﺎ ﺑﻄﻮﺭ‬
‫ﺗﻔﺼﻴﻠﻰ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻧﻴﺎﺯﻣﻨﺪ ّ‬
‫ﺣﻞ ﺑﻮﺩ ﻭ‬
‫ﮐﻠّﻰ ﺑﺎﻳﺪ ﮔﻔﺖ ﮐﻪ ﻣﻔﻬﻮﻡ‬
‫ﺗﺠﺪﺩ ﺩﺭ ﻓﻠﺴﻔﻪ ﻭ ﺟﺎﻣﻌﻪﺷﻨﺎﺳﻰ ﻏﺮﺏ ﺩﺳﺘﺨﻮﺵ ﺗﻌﺎﺭﺿﺎﺕ ﻭ ﺗﻨﺎﻗﻀﺎﺗﻰ ﻏﻴﺮﻗﺎﺑﻞ ّ‬
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‫ﺗﺠﺪﺩ ﮔﺮﺍﺋﻰ ﺭﺍ ﺷﮑﺴﺖ ﺩﺍﺩﻩ ﻭ ﺗﺎﺣﺪﻭﺩ ﺯﻳﺎﺩﻯ ﻓﻠﺴﻔﮥ ﭘﺴﺎﻣﺪﺭﻥ‬
‫ﺑﻬﻤﻴﻦ ﺟﻬﺖ ﺍﻳﻦ ﻧﺎﺭﺳﺎﺋﻰﻫﺎ ﺑﺎﻟﻤﺂﻝ ﻓﻠﺴﻔﮥ‬
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‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﺑﻬﺎﺋﻰ ﻧﻪ ﺳﻨّﺖﭘﺮﺳﺘﻰ‬
‫ﺗﺠﺪﺩ ﺩﺭ ﻣﻴﺎﻥ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﻏﺮﺑﻰ ﺣﺎﮐﻢ ﺷﺪ‪ .‬ﻣﻔﻬﻮﻡ‬
‫)‪ (Postmodernism‬ﻳﺎ ﻣﺎﺑﻌﺪ‬
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‫ﺗﻮﺟﻪ ﺑﻪ ﺍﺭﺯﺵﻫﺎﻯ‬
‫ﺗﺠﺪﺩ ﺩﻳﻦﺳﺘﻴﺰ ﻏﺮﺑﻰ ﻭ ﻧﻪ ﻣﺎﺑﻌﺪ‬
‫ﻣﺬﻫﺒﻰ‪ ،‬ﻧﻪ‬
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‫ﺗﺠﺪﺩ ﭘﻮﭺﮔﺮﺍ ﻣﻰ ﺑﺎﺷﺪ‪ .‬ﺳﻨّﺖﭘﺮﺳﺘﻰ ﻣﺬﻫﺒﻰ ﺍﺯ ﻟﺰﻭﻡ ّ‬

‫ﺧﻼﻗﻴّﺖ ﺍﻭ ﺭﺍ‬
‫ﺭﻭﺣﺎﻧﻰ ﺻﺤﺒﺖ ﻣﻰﮐﻨﺪ ﻭﻟﻰ ﺍﻳﻦ ﺍﺭﺯﺵﻫﺎ ﺭﺍ ﺍﻳﺴﺘﺎ ﻭ ﻏﻴﺮﺗﺎﺭﻳﺨﻰ )ﻏﻴﺮﻗﺎﺑﻞ ﺗﺤ ّﻮﻝ( ﺩﺍﻧﺴﺘﻪ ﻭ ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﻭ ّ‬

‫ﺳﺮﮐﻮﺏ ﻭ ﻃﺮﺩ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﺩﺭﺍﻳﻦ ﺍﻧﺪﻳﺸﻪ ﺗﺤﻤﻴﻞ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺣﮑﺎﻡ ﺍﺑﺪﻯ ﺑﺮ ﺟﻮﺍﻣﻊ ﺍﻧﺴﺎﻧﻰ ﻣﺴﺘﻠﺰﻡ ﺗﻌ ّﺮﺽ ﺑﺮ ﺧﺮﺩﮔﺮﺍﺋﻰ ﻭ‬

‫ﺧﻼﻗﻴّﺖ ﺍﻧﺴﺎﻥﻫﺎﺳﺖ‪ .‬ﺍ ّﻣﺎ ﻓﺮﻫﻨﮓ‬
‫ﺗﺠﺪﺩ ﻏﺮﺑﻰ ﻧﻴﺰ ﺑﺨﺎﻃﺮ ﺁﻧﮑﻪ ﻣﻔﻬﻮﻡ ﺩﻳﺎﻧﺖ ﺭﺍ ﺑﺎ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﻣﺬﻫﺒﻰ ﻳﮑﻰ‬
‫ﺁﺯﺍﺩﻯ ﻭ ّ‬
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‫ﺗﺠﺪﺩ ﻗﺎﺋﻞ ﮔﺸﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺮ ﺁﻥ ﺷﺪ ﮐﻪ ﺍﺭﺯﺵﻫﺎ ﺭﺍ ﺍﺯ ﺧﺮﺩ‬
‫ﺗﻠ ّﻘﻰ ﮐﺮﺩ ﺑﻪ ﺗﻀﺎﺩ ﻭ ﺗﻌﺎﺭﺽ ﻣﻴﺎﻥ ﺍﺯﺭﺵﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﻭ‬
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‫ﺗﺠﺪﺩ ﻏﺮﺑﻰ ﺧﺪﺍ ﻭ‬
‫ﺗﻮﺟﻪ ﺑﻪ ﺧﺪﺍ ﻭ ﺍﺭﺯﺵﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺘﻨﺘﺎﺝ ﻧﻤﺎﻳﺪ‪ .‬ﺑﻬﻤﻴﻦ ﺟﻬﺖ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﻓﻠﺴﻔﮥ ﭼﻴﺮﮤ‬
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‫ﺍﻧﺴﺎﻧﻰ ﻭ ﺑﺪﻭﻥ ّ‬

‫ﺍﻟﻬﺎﻡ ﺭﺑّﺎﻧﻰ ﺍﺯ ﺻﺤﻨﮥ ﺗﺎﺭﻳﺦ ﻭ ﺟﺎﻣﻌﻪ ﻃﺮﺩ ﺷﺪﻩ ﻭ ﺍﻧﺴﺎﻥ ﺑﺠﺎﻯ ﺧﺪﺍ ﻧﺸﺴﺖ‪ .‬ﺍ ّﻣﺎ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﻭ ﺧﺮﺩﮔﺮﺍﺋﻰ ﺍﻭ ﺍﺳﺎﺳﴼ ﺑﺮ ﺍﺳﺎﺱ‬
‫ﺟﻨﺒﮥ ﻣﺎ ّﺩﻯ ﺑﺸﺮ ﺗﻌﺮﻳﻒ ﺷﺪﻩ ﻭ ﺗﻤﺎﻣﻴّﺖ ﻭﺟﻮﺩ ﻭﻯ ﻣﻐﻔﻮﻝ ﮔﺮﺩﻳﺪ‪ .‬ﻧﺘﻴﺠﮥ ﺍﻳﻦ ﺍﻣﺮ ﺁﻥ ﺷﺪ ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻧﻨﺪ ﻓﺮﻫﻨﮓ ﺳﻨّﺖﭘﺮﺳﺘﻰ‬

‫ﺗﺠﺪﺩ ﻏﺮﺑﻰ ﻧﻴﺰ ﺍﺯ ﺗﻌﺎﺭﺽ ﻭ ﺗﻨﺎﻗﺾ ﺧﺮﺩ ﻭ ﻣﺬﻫﺐ‬
‫ﻭ ﺟﺰﻡﮔﺮﺍﺋﻰ ﻣﺬﻫﺒﻰ ﺑﺠﺎﻯ ﺗﻮﺍﻓﻖ ﻭ ﻫﻤﺂﻫﻨﮕﻰ ﺩﻳﻦ ﻭ ﻋﻘﻞ‪ ،‬ﻓﺮﻫﻨﮓ‬
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‫ﺳﺨﻦ ﮔﻔﺖ‪ .‬ﺍ ّﻣﺎ ﺍﮔﺮ ﺩﺭ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﻣﺬﻫﺒﻰ ﺧﺮﺩ ﻣﻄﺮﻭﺩ ﻣﻰﮔﺸﺖ ﺣﺎﻝ ﺩﺭ ﺍﻳﻦ ﻓﺮﻫﻨﮓ ﺟﺪﻳﺪ ﺟﻮﺍﻧﺐ ﺭﻭﺣﺎﻧﻰ ﺍﻧﺴﺎﻥ‬

‫ﺍﺳﻄﻮﺭﻩﺍﻯ ﺧﺮﺍﻓﻰ ﺗﺼﻮﻳﺮ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﺗﺠﺪﺩ ﻏﺮﺑﻰ ﺁﺩﻣﻰ ﺭﺍ ﺟﺎﻧﺸﻴﻦ ﺧﺪﺍ‬
‫ﺗﺠﺪﺩ ﻏﺮﺑﻰ ﺍﺯ ﺍﺑﺘﺪﺍ ﻣﺤﮑﻮﻡ ﺑﻪ ﺷﮑﺴﺖ ﺑﻮﺩ‪ .‬ﺍﺯ ﻃﺮﻓﻰ ﺧﺮﺩﮔﺮﺍﺋﻰ‬
‫ﺍ ّﻣﺎ ﻓﺮﻫﻨﮓ‬
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‫‪۳۳‬‬

‫ﺳﺎﺧﺖ ﻭ ﺍﺻﻮﻝ ﺍﺧﻼﻗﻰ ﺭﺍ ﺻﺮﻓﴼ ﺑﺮ ﺍﺳﺎﺱ ﺍﻳﻦ ﺧﺮﺩﮔﺮﺍﺋﻰ ﺍﺑﺰﺍﺭﻯ )‪ (instrumental reason‬ﻗﺎﺑﻞ ﺗﻮﺟﻴﻪ ﺩﺍﻧﺴﺖ‪ .‬ﺍ ّﻣﺎ ﺍﺯ‬

‫ﻃﺮﻑ ﺩﻳﮕﺮ ﻧﻴﺰ ﺷﺪﻳﺪﴽ ﺍﺯ ﺍﺻﻮﻟﻰ ﺍﺧﻼﻗﻰ ﻣﺎﻧﻨﺪ ﺍﺻﻞ ﺣﻘﻮﻕ ﻃﺒﻴﻌﻰ ﺍﻧﺴﺎﻧﻬﺎ ﻭ ﻳﺎ ﺣﻘﻮﻕ ﻻﻳﻨﻔﮏ ﻫﻤﮥ ﺁﺩﻣﻴﺎﻥ ﺩﻓﺎﻉ ﻧﻤﻮﺩ‪.‬‬

‫ﺗﺠﺪﺩ ﻏﺮﺑﻰ ﺑﺎ ﺩﻓﺎﻉ ﺍﺯ ﺣﻘﻮﻕ ﻃﺒﻴﻌﻰ ﻫﻤﮥ ﺁﺩﻣﻴﺎﻥ ﺍﺯ ﺿﺮﻭﺭﺕ ﺁﺯﺍﺩﻯ ﻭ ﺧﻮﺩﻣﺨﺘﺎﺭﻯ ﺍﻧﺴﺎﻥﻫﺎ ﺩﺭ ﭼﺎﺭﭼﻮﺏ‬
‫ﺩﺭ ﻭﺍﻗﻊ ﺍﻧﺪﻳﺸﮥ‬
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‫ﺑﺮﺍﺑﺮﻯ ﺣﻘﻮﻕ ﺍﻳﺸﺎﻥ ﺣﻤﺎﻳﺖ ﮐﺮﺩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺯ ﻟﺰﻭﻡ ﺁﺯﺍﺩﻯ ﻓﻌﻞ ﺍﻗﺘﺼﺎﺩﻯ ﻣﺒﺘﻨﻰ ﺑﺮ ﺍﺻﻞ ﻗﺮﺍﺭﺩﺍﺩ ﺩﺍﻭﻃﻠﺒﺎﻧﻪ‪ ،‬ﺩﻣﮑﺮﺍﺳﻰ‬

‫ﺳﻴﺎﺳﻰ ﻭ ﺁﺯﺍﺩﻯ ﻭﺟﺪﺍﻥ ﺳﺨﻦ ﮔﻔﺖ‪ .‬ﺍﻣﺎ ﻣﺸﮑﻞ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑﻬﻴﭽﻮﺟﻪ ﻧﻤﻰﺗﻮﺍﻥ ﺍﺻﻞ ﺣﻘﻮﻕ ﻃﺒﻴﻌﻰ ﻭ ﺍﻧﻔﮑﺎﮎﻧﺎﭘﺬﻳﺮ‬

‫ﻼ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ ﺍﺳﺖ ﻭ ﺩﺭ‬
‫ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺧﺮﺩﮔﺮﺍﺋﻰ ﺍﺑﺰﺍﺭﻯ ﺍﺳﺘﻨﺘﺎﺝ ﻧﻤﻮﺩ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﻣﻔﻬﻮﻡ ﺣﻘﻮﻕ ﻃﺒﻴﻌﻰ ﺍﻧﺴﺎﻥ ﻣﻔﻬﻮﻣﻰ ﮐﺎﻣ ً‬

‫ﻭﺍﻗﻊ ﻣﺒﺘﻨﻰ ﺑﺮ ﺗﻌﺮﻳﻔﻰ ﺭﻭﺣﺎﻧﻰ ﺍﺯ ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﻭ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ .‬ﻓﻼﺳﻔﮥ ﺭﻭﺷﻨﮕﺮﺍﻯ )‪ (the Enlightenment‬ﻗﺮﻥ ﻫﻴﺠﺪﻫﻢ‬
‫ﻓﺮﺍﻧﺴﻪ ﺍﮔﺮﭼﻪ ﺩﺭ ﻏﺎﻟﺐ ﻣﻮﺍﻗﻊ ﻫﺮ ﮔﻮﻧﻪ ﻣﻔﺮﻭﺽ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﻇﺎﻫﺮﴽ ﺑﺎ ﻓﺮﻳﺎﺩ ﻭ ﺩﺷﻨﺎﻡ ﻣﻄﺮﻭﺩ ﺳﺎﺧﺘﻨﺪ ﺍ ّﻣﺎ ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﮥ ﺍﻳﺸﺎﻥ‬

‫ﺑﺼﻮﺭﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺯ ﺍﺻﻮﻝ ﺩﻳﻨﻰ ﺩﺭ ﺗﻘﻮﻳﻢ ﺍﺧﻼﻕ ﻭ ﻓﻠﺴﻔﮥ ﺍﺟﺘﻤﺎﻋﻰ ﺧﻮﺩ ﻣﺪﺩ ﺟﺴﺘﻨﺪ‪ .‬ﺍﺻﻞ ﺷﺮﺍﻓﺖ ﻭ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ‬
‫ﻃﺒﻴﻌﻰ ﺁﺩﻣﻴﺎﻥ ﺻﺮﻓﴼ ﺩﺭ ﺻﻮﺭﺗﻰ ﻗﺎﺑﻞ ﺍﺳﺘﻨﺘﺎﺝ ﺍﺯ ﺧﺮﺩ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺧﺮﺩ ﺻﺮﻓﴼ ﺧﺮﺩﻯ ﺍﺑﺰﺍﺭﻯ ﻭ ﺗﮑﻨﻴﮑﻰ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﺩﺭ ِ‬
‫ﺁﻥ‬

‫ﻭﺍﺣﺪ‪ ،‬ﺧﺮﺩﻯ ﺭﻭﺣﺎﻧﻰ )‪(spiritual reason‬ﻧﻴﺰ ﺑﺎﺷﺪ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻫﻤﺂﻫﻨﮕﻰ ﻭ ﺍﻧﻄﺒﺎﻕ ﻭ ﺗﻌﺎﺿﺪ ﺩﻳﻦ ﻭ ﻋﻘﻞ‬

‫ﭘﻴﺶﻓﺮﺽ ﺿﺮﻭﺭﻯ ﺍﻣﮑﺎﻥ ﺩﻓﺎﻉ ﺧﺮﺩ ﺍﺯ ﺍﺻﻞ ﺣﻘﻮﻕ ﻃﺒﻴﻌﻰ ﺁﺩﻣﻴﺎﻥ ﺍﺳﺖ‪ .‬ﻓﻠﺴﻔﮥ ﺭﻭﺷﻨﮕﺮﺍﻯ ﻏﺮﺑﻰ ﺍﺯ ﺍﻳﻦ ﺍﻣﺮ ﻏﺎﻓﻞ ﺑﻮﺩﻩ ﻭ‬
‫ﻣﺘﻮﺟﻪ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﺩﺭﻭﻧﻰ ﻧﻈﺎﻡ ﻓﮑﺮﻯ ﺧﻮﻳﺶ ﻧﮕﺸﺖ‪ .‬ﺍ ّﻣﺎ ﺩﺭ ﻗﺮﻥ ﺑﻴﺴﺘﻢ ﻓﻼﺳﻔﻪ ﻭ ﺟﺎﻣﻌﻪﺷﻨﺎﺳﺎﻥ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﺗﻀﺎﺩ‬
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‫ﺗﺠﺪﺩ ﻏﺮﺑﻰ ﺍﺯ ﺩﺭﻭﻥ ﺩﺭﻫﻢ ﺷﮑﺴﺖ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﻧﺴﺒﻴّﺖﮔﺮﺍﺋﻰ‬
‫ﻣﺘﻮﺟﻪ ﮔﺸﺘﻨﺪ ﻭ ﻧﺘﻴﺠﮥ ﺍﻳﻦ ﺍﻣﺮ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻓﻠﺴﻔﮥ‬
‫ﺩﺭﻭﻧﻰ ﺭﺍ‬
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‫ﺍﺧﻼﻗﻰ )‪ (moral relativism‬ﻭ ﺍﻳﻨﮑﻪ ﺑﻬﻴﭽﻮﺟﻪ ﻫﻴﭻ ﻧﻮﻉ ﻓﻠﺴﻔﮥ ﺍﺧﻼﻗﻰ ﺭﺍ ﻧﻤﻰﺗﻮﺍﻥ ﺑﻬﺘﺮ ﺍﺯ ﻓﻠﺴﻔﮥ ﺍﺧﻼﻗﻰ ﺩﻳﮕﺮﻯ‬
‫ﺗﺠﺪﺩ ﻏﺮﺑﻰ ﺷﮑﺴﺖ ﺧﻮﺭﺩ ﻭ‬
‫ﻳﻨﻔﮏ ﺁﺩﻣﻰ ﮔﺸﺖ‪ .‬ﺑﺎﻳﻦ ﺻﻮﺭﺕ ﺑﻮﺩ ﮐﻪ ﻓﻠﺴﻔﮥ‬
‫ﺩﺍﻧﺴﺖ ﺟﺎﻳﮕﺰﻳﻦ ﺍﺻﻞ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﻻ‬
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‫ﺟﺎﻯ ﺁﻥ ﺭﺍ ﻓﻠﺴﻔﮥ ﻧﺴﺒﻴّﺖﮔﺮﺍﺋﻰ ﻭ ﻫﻴﭻﮔﺮﺍﺋﻰ )‪ (nihilism‬ﭘﺴﺎﻣﺪﺭﻥ ﺗﺼ ّﺮﻑ ﮐﺮﺩ‪ .‬ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﻧﻴﺰ ﻫﺮ ﮔﻮﻧﻪ ﺗﻌﺮﻳﻒ ﺭﻭﺣﺎﻧﻰ ﺍﺯ‬
‫ﻋﺰﺕ ﺫﺍﺗﻰ ﺗﻬﻰ ﻭ ﻋﺎﺭﻯ ﻧﻤﻮﺩ‪ .‬ﻧﺘﻴﺠﻪ ﺁﻥ ﺷﺪ ﮐﻪ‬
‫ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﺭﺍ ﻣﻐﻔﻮﻝ ﮔﺬﺍﺭﺩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻧﺴﺎﻥﻫﺎ ﺭﺍ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﺷﺮﺍﻓﺖ ﻭ ّ‬
‫ﻓﻠﺴﻔﮥ ﻧﺴﺒﻴّﺖﮔﺮﺍﺋﻰ ﻓﺮﻫﻨﮕﻰ ﺣﺎﮐﻢ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺮ ﻃﺒﻖ ﻓﻠﺴﻔﮥ ﭘﺴﺎﻣﺪﺭﻥ ﺁﺩﻣﻰ ﭼﻴﺰﻯ ﺟﺰ ﺍﻧﻌﮑﺎﺳﻰ ﺍﺯ ﻓﺮﻫﻨﮓ ﻭ‬

‫ﺳﻨّﺖ ﮔﺮﻭﻩ ﺧﻮﺩ ﻧﺒﻮﺩﻩ‪ ،‬ﻫﺮﮔﻮﻧﻪ ﻣﻼﮎ ﮐﻠّﻰ ﺍﺧﻼﻗﻰ ﻧﻔﻰ ﮔﺮﺩﻳﺪﻩ ﻭ ﺗﻨﻬﺎ ﻣﻼﮎ ﺩﺭﺳﺘﻰ ﻭ ﻧﺎﺩﺭﺳﺘﻰ ﻳﮏ ﻓﻌﻞ ﺳﻨّﺖﮔﺮﺍﺋﻰ‬

‫ﺍﺟﺘﻤﺎﻋﻰ ﮔﺸﺖ‪.‬‬

‫ﺗﺠﺪﺩ ﻏﺮﺑﻰ ﺑﺎ ﻃﻐﻴﺎﻥ ﻋﻠﻴﻪ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ ﻭﻟﻰ ﺑﺨﺎﻃﺮ ﻧﻔﻰ ﺍﺭﺯﺵﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ‬
‫ﻣﻰﺑﻴﻨﻴﻢ ﮐﻪ ﻓﻠﺴﻔﮥ‬
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‫ﺣﻞ ﺑﻮﺩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻓﺮﻫﻨﮓ ﺟﺎﻳﮕﺰﻳﻦ ﺁﻥ ﻳﻌﻨﻰ ﻓﺮﻫﻨﮓ ﭘﺴﺎﻣﺪﺭﻥ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﻪ ﻓﺮﻫﻨﮓ‬
‫ﺩﺳﺘﺨﻮﺵ ﺗﻌﺎﺭﺿﻰ ﺷﺪ ﮐﻪ ﻏﻴﺮﻗﺎﺑﻞ ّ‬

‫ﺳﻨّﺖﭘﺮﺳﺘﻰ ﺭﺟﻮﻉ ﻧﻤﻮﺩ‪ .‬ﺍ ّﻣﺎ ﺍﻳﻦ ﺑﺎﺭ ﺍﻳﻦ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﻣﺬﻫﺒﻰ ﻧﺒﻮﺩ ﺑﻠﮑﻪ ﺳﻨّﺖ ﺻﺮﻓﴼ ﺑﺨﺎﻃﺮ ﺁﻥ ﮐﻪ ﺳﻨّﺖ‬
‫ﻓﺮﻫﻨﮕﻰ ﺍﺳﺖ ﻣﻄﻠﻮﺏ ﻭ ﻣﺸﺮﻭﻉ ﺗﻠ ّﻘﻰ ﺷﺪ‪ .‬ﺍﮔﺮ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﻣﺬﻫﺒﻰ ﺑﺮ ﺍﺳﺎﺱ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺧﺪﺍ ﻭ ﺟﺒﺮ ﺍﻟﻬﻰ ﻣﻮﺭﺩ ﺩﻓﺎﻉ ﻗﺮﺍﺭ‬

‫ﻣﻰﮔﺮﻓﺖ ﺣﺎﻝ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﻓﻠﺴﻔﮥ ﭘﺴﺎﻣﺪﺭﻥ ﺑﺮ ﺍﺳﺎﺱ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻣﺮﮒ ﺧﺪﺍ ﺗﻮﺟﻴﻪ ﮔﺮﺩﻳﺪ‪ .‬ﺍ ّﻣﺎ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﻣﮑﺘﺐ ﭘﺴﺎﻣﺪﺭﻥ‬

‫ﻧﻴﺰ ﺩﺳﺘﺨﻮﺵ ﺗﻌﺎﺭﺿﻰ ﺑﻨﻴﺎﺩﻯ ﺍﺳﺖ‪ .‬ﺍﺯ ﻃﺮﻓﻰ ﺍﻳﻦ ﻣﮑﺘﺐ ﺍﺯ ﺩﻟﺒﺨﻮﺍﻫﻰ ﺑﻮﺩﻥ ﻫﻤﮥ ﺍﺭﺯﺵﻫﺎ ﺩﻓﺎﻉ ﻣﻰﮐﻨﺪ ﻭ ﺍﺯ ﺍﺭﺯﺵ‬

‫ﻣﺴﺎﻭﻯ ﻫﻤﮥ ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﺍﺻﻮﻝ ﻓﻠﺴﻔﻰ ﻭ ﺍﺧﻼﻗﻰ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ ﻭﻟﻰ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺍﺯ ﺍﺻﻞ ﺗﮑﺜّﺮ ﻓﺮﻫﻨﮕﻰ ﻧﻴﺰ ﺩﻓﺎﻉ ﮐﺮﺩﻩ‬

‫ﻭ ﻋﻠﻴﻪ ﻧﮋﺍﺩﭘﺮﺳﺘﻰ ﻳﺎ ﻣﺮﺩﺳﺎﻻﺭﻯ ﻭ ﻳﺎ ﺍﺳﺘﻌﻤﺎﺭ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪ .‬ﺍ ّﻣﺎ ﺁﺷﮑﺎﺭﺳﺖ ﮐﻪ ﺍﻳﻦ ﺩﻭ ﺍﺻﻞ ﺑﺎ ﻫﻢ ﺩﺭ‬

‫‪۳۴‬‬

‫ﺗﻨﺎﻗﻀﻨﺪ‪ .‬ﺍﮔﺮ ﻧﮋﺍﺩﭘﺮﺳﺘﻰ ﺑﺪ ﺍﺳﺖ ﺩﺭﺁﻥ ﺻﻮﺭﺕ ﻣﻼﮎ ﻧﺎﺩﺭﺳﺘﻰ ﻧﮋﺍﺩﭘﺮﺳﺘﻰ ﻧﻪ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﻧﺴﺒﻰﮔﺮﺍ ﺑﻠﮑﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺍﺻﻞ‬

‫ﺷﺮﺍﻓﺖ ﻭ ﺣﻘﻮﻕ ﺑﺮﺍﺑﺮ ﻭ ﺍﻧﻔﮑﺎﮎﻧﺎﭘﺬﻳﺮ ﻫﻤﮥ ﺍﻧﺴﺎﻥﻫﺎ ﺍﺳﺖ‪ .‬ﻣﮑﺘﺐ ﭘﺴﺎﻣﺪﺭﻥ ﺍﺯ ﻃﺮﻓﻰ ﻫﺮ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﺗﺎﺋﻴﺪ ﻣﻰﮐﻨﺪ ﻭ ﺍﺯ‬

‫ﻃﺮﻑ ﺩﻳﮕﺮ ﻓﺮﻫﻨﮓﻫﺎﻯ ﻧﮋﺍﺩﭘﺮﺳﺖ ﻭ ﻣﺮﺩﺳﺎﻻﺭ ﻭ ﺍﺳﺘﻌﻤﺎﺭﻯ ﺭﺍ ﻣﻄﺮﻭﺩ ﻣﻰﺳﺎﺯﺩ‪ .‬ﭼﻨﻴﻦ ﺗﻨﺎﻗﺾ ﻓﺎﺣﺸﻰ ﻫﻨﻮﺯ ﺑﺮﺍﻯ ﺍﮐﺜﺮ‬
‫ﻃﺮﻓﺪﺍﺭﺍﻥ ﺍﻳﻦ ﻣﮑﺘﺐ ﺑﻪ ﺻﺤﻨﮥ ﻫﺸﻴﺎﺭﻯ ﺩﺭﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺧﻼﻕ ﺍﻧﺴﺎﻥ ﻭ ﺗﺎﺭﻳﺦ ﻣﻄﺎﺑﻘﺖ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﺗﻨﺎﻗﻀﺎﺕ ﻋﻤﺪﮤ ﻧﻈﺮﻯ ﻋﺎﺭﻯ ﻭ ﺑﺮﮐﻨﺎﺭ‬
‫ﺁﺷﮑﺎﺭﺳﺖ ﮐﻪ ﻓﻠﺴﻔﻪﺍﻯ ﮐﻪ ﺑﺎ ﺭﻭﺡ ّ‬

‫ﻣﻰﺑﺎﺷﺪ ﻧﻪ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﺟﺰﻣﻰ ﺍﺳﺖ ﻭ ﻧﻪ ﻣﮑﺘﺐ ﭘﺴﺎﻣﺪﺭﻥ ﻫﻴﭻﮔﺮﺍ‪ .‬ﺑﺎﻟﻌﮑﺲ ﻓﻠﺴﻔﮥ ﺭﺍﺳﺘﻴﻦ ﻭ ﻣﻄﺎﺑﻖ ﺭﻭﺡ ﻋﺼﺮ ﺩﺭ ﻋﻴﻦ‬
‫ﺗﺠﺪﺩ ﻧﻴﺰ ﺑﺮﻯ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻧﻈﺮﻳّﮥ ﻧﻈﺮﻳّﻪ‬
‫ﺗﺠﺪﺩ ﺩﻓﺎﻉ ﻣﻰﻧﻤﺎﻳﺪ ﺍﺯ ﺍﺷﮑﺎﻻﺕ ﺍﻧﺪﻳﺸﮥ ﻏﺮﺑﻰ‬
‫ﺣﺎﻝ ﮐﻪ ﺍﺯ ﺍﺻﻮﻝ ﻣﻄﻠﻮﺏ‬
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‫ﺗﺠﺪﺩ ﺭﺍ ﺑﻪ ﺑﺸﺮ‬
‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﻧﺪﻳﺸﮥ ﺍﺭﺗﻘﺎء ﻭ ﺍﺭﺗﻔﺎﻉ ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ .‬ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺍﻳﻦ ﻣﻔﻬﻮﻡ ﺑﺪﻳﻊ ﺍﺯ‬
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‫ﺍﺭﺍﺋﻪ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﺎ ﺧﺮﺩﮔﺮﺍﺋﻰ ﻣﻮﺍﻓﻖ ﺍﺳﺖ ﺍ ّﻣﺎ ﺧﺮﺩﮔﺮﺍﺋﻰ ﻭ ﻋﻘﻼﻧﻴّﺖ ﺁﻥ ﺻﺮﻓﴼ ﺧﺮﺩﮔﺮﺍﺋﻰ ﺗﮑﻨﻴﮑﻰ ﻭ ﺍﺑﺰﺍﺭﻯ‬

‫ﻧﻴﺴﺖ ﺑﺎﻟﻌﮑﺲ ﺍﺻﻞ ﻋﻘﻼﻧﻴّﺖ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺩﺍﺭﺍﻯ ﺍﺑﻌﺎﺩ ﮔﻮﻧﺎﮔﻮﻧﻰ ﺍﺳﺖ‪ .‬ﺍ ّﻭﻟﻴﻦ ﺑﻌﺪ ﺧﺮﺩﮔﺮﺍﺋﻰ ﺑﻬﺎﺋﻰ ﺧﺮﺩ ﺗﮑﻨﻴﮑﻰ ﻭ‬
‫ﺻﻮﺭﻯ ﻭ ﺍﺑﺰﺍﺭﻯ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺭﺷﺪ ﻋﻠﻢ ﻭ ﺻﻨﻌﺖ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻯ ﻣﻰﺍﻧﺠﺎﻣﺪ‪ .‬ﺩ ّﻭﻡ ﺧﺮﺩ ﺍﺧﻼﻗﻰ ﻭ ﻋﻤﻠﻰ )‪(practical reason‬‬

‫ﺍﺳﺖ ﮐﻪ ﻓﺮﻫﻨﮕﻰ ﻣﺒﺘﻨﻰ ﺑﺮ ﺍﺻﻞ ﺣﻘﻮﻕ ﻻﻳﻨﻔﮏ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﻣﻮﺭﺩ ﺗﺄﮐﻴﺪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺍﺯ ﻟﺰﻭﻡ ﻭﺩﺍﺩ ﻭ ﺍﺗّﺤﺎﺩ ﻭ ﻣﺴﺎﻭﺍﺕ‬

‫ﺩﺭﺟﺎﻣﻌﻪ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪ .‬ﭼﻨﻴﻦ ﻋﻘﻼﻧﻴّﺘﻰ ﺩﺭ ﺳﻄﺢ ﻧﻬﺎﺩﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺯ ﺁﺯﺍﺩﻯ ﻣﻌﺘﺪﻻﻧﻪ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺍﺻﻞ ﻗﺮﺍﺭﺩﺍﺩ ﺩﻓﺎﻉ‬

‫ﻣﻰﮐﻨﺪ ﺍ ّﻣﺎ ﺍﻳﻦ ﺁﺯﺍﺩﻯ ﺭﺍ ﻣﺤﺪﻭﺩ ﺑﺂﻥ ﻣﻰﺩﺍﻧﺪ ﮐﻪ ﻓﺮﺻﺖﻫﺎﻯ ﻧﺴﺒﺘﴼ ﻣﺴﺎﻭﻯ ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ ﻣﺘﺤ ّﻘﻖ ﺑﺎﺷﺪ ﻭ ﻫﻤﮥ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻧﻰ‬

‫ﺩﺭ ﺍﻓﻌﺎﻝ ﺍﻗﺘﺼﺎﺩﻯ ﺧﻮﺩ ﻧﻪ ﺗﻨﻬﺎ ﺑﻪ ﻣﻨﺎﻓﻊ ﺧﻮﺩ ﺑﻠﮑﻪ ﺑﺎﺻﻮﻝ ﮐﻠّﻰ ﺍﺧﻼﻗﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﻧﻴﺰ‬
‫ﺗﻤﺴﮏ ﻳﺎﺑﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻔﻬﻮﻡ‬
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‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺍﺯ ﺍﻓﺮﺍﻁ ﻭ ﺗﻔﺮﻳﻂ ﺳﺮﻣﺎﻳﻪﺩﺍﺭﻯ ﺑﻰﻗﻴﺪ ﻭ ﺷﺮﻁ ﻭ ﻧﻴﺰ ﻧﻈﺎﻡ ﺍﺷﺘﺮﺍﮐﻰ ﺁﮐﻨﺪﻩ ﺍﺯ ﻗﻴﺪ ﻭ ﺷﺮﻁ ﻫﺮ ﺩﻭ‬
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‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﺩﺭ ﺻﺤﻨﮥ ﺭﻭﺍﺑﻂ ﺳﻴﺎﺳﻰ ﺍﺯ ﻟﺰﻭﻡ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﺣﻀﺮﺕ‬
‫ﻋﺎﺭﻯ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬
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‫ﺗﻮﺟﻪ ﺑﻪ‬
‫ﺑﻬﺎءﺍﻪﻠﻟ ﺍ ّﻭﻟﻴﻦ ﺍﻳﺮﺍﻧﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺍﺯ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺩﻓﺎﻉ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺗﺄﮐﻴﺪ ﺻﺮﻳﺢ ﻭ ﻣﮑ ّﺮﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺮ ﻟﺰﻭﻡ ّ‬

‫ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺩﺭ ﺁﺛﺎﺭ ﺍﻳﺸﺎﻥ ﺩﺭ ﺩﻫﮥ ‪ ١٨٦٠‬ﻣﻴﻼﺩﻯ ﻣﻄﺮﺡ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪٣٥‬‬

‫ﺑﻬﻤﻴﻦ ﺳﺎﻥ ﺩﺭ ﺭﺳﺎﻟﮥ ﻣﺪﻧﻴّﻪ ﺣﻀﺮﺕ‬

‫ﺗﺠﺪﺩ ﻭ ﺗﻮﺳﻌﮥ ﺍﻳﺮﺍﻥ ﻧﮕﺎﺷﺘﻪ ﺷﺪ ﺍﺯ ﻟﺰﻭﻡ ﻭ ﻣﻄﻠﻮﺑﻴّﺖ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﮐﻪ ﺩﺭ ﺳﺎﻝ ‪ ١٢٧٤‬ﺷﻤﺴﻰ ﻳﺎ ‪ ١٨٧٥‬ﻣﻴﻼﺩﻯ ﺩﺭ ﻣﻮﺭﺩ‬
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‫ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺩﺭ ﺍﻳﺮﺍﻥ ﺳﺨﻦ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬

‫‪٣٦‬‬

‫ﻼ ﺩﻳﺪﻩ ﺷﺪ ﺑﺮ ﻟﺰﻭﻡ ﺁﺯﺍﺩﻯ ﺩﻳﻦ ﻭ‬
‫ﺑﻪ ﻋﻼﻭﻩ‬
‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﭼﻨﺎﻥ ﮐﻪ ﻗﺒ ً‬
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‫‪ ٣٥‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻟﻮﺡ ﺧﻄﺎﺏ ﺑﻪ ﻭﻳﮑﺘﻮﺭﻳﺎ ﻣﻠﮑﮥ ﺍﻧﮕﻠﻴﺲ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪ " :‬ﻭ ﺳﻤﻌﻨﺎ ﺑﺄﻧّﮏ ﺍﻭﺩﻋﺖ ﺯﻣﺎﻡ ﺍﻟﻤﺸﺎﻭﺭﺓ ﺑﺎﻳﺎﺩﻯ ﺍﻟﺠﻤﻬﻮﺭ ﻧﻌﻢ ﻣﺎ‬

‫ﮐﻞ ﻭﺿﻴﻊ ﻭ ﺷﺮﻳﻒ ﻭﻟﮑﻦ ﻳﻨﺒﻐﻰ ﻟﻬﻢ ﺃﻥ ﻳﮑﻮﻧﻮﺍ ﺍﻣﻨﺎء ﺑﻴﻦ‬
‫ﻦ ﻗﻠﻮﺏ ﻣﻦ ﻓﻰ ﻇﻠّﮏ ﻣﻦ ّ‬
‫ﻋﻤﻠﺖ ﻻٔ ّﻥ ﺑﻬﺎ ﺗﺴﺘﺤﮑﻢ ﺍﺻﻮﻝ ﺍﺑﻨﻴّﺔ ﺍﻻٔﻣﻮﺭ ﻭ ﺗﻄﻤﺌ ّ‬

‫ﺍﻟﻌﺒﺎﺩ ﻭ ﻳﺮﻭﻥ ﺍﻧﻔﺴﻬﻢ ﻭﮐﻼء ﻟﻤﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﮐﻠّﻬﺎ‪ .‬ﻳﻌﻨﻰ ﻭ ﻣﺎ ﺷﻨﻴﺪﻩ ﺍﻳﻢ ﮐﻪ ﺗﻮ ﺯﻣﺎﻡ ﻣﺸﻮﺭﺕ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﺟﻤﻬﻮﺭ ﻣﺮﺩﻡ ﺳﭙﺮﺩﻩ ﺍﻯ‪ .‬ﺍﻳﻦ ﮐﺎﺭ‬

‫ﻧﻴﮑﻰ ﺍﺳﺖ ﮐﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻯ ﭼﺮﺍ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﻭﺳﻴﻠﻪ ﺷﺎﻟﻮﺩﻩ ﺑﻨﺎﻯ ﺍﻣﻮﺭ ﺍﺳﺘﺤﮑﺎﻡ ﻣﻰ ﻳﺎﺑﺪ ﻭ ﺩﻟﻬﺎﻯ ﻫﻤﻪ ﺍﺗﺒﺎﻋﺖ ﺍﺯ ﮐﻬﺘﺮ ﻭ ﺑﺮﺗﺮ ﺍﻃﻤﻴﻨﺎﻥ ﻣﻰ‬
‫ﮔﻴﺮﺩ‪ .‬ﻭﻟﻰ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ ﮐﻪ ﺍﻳﺸﺎﻥ ﺍﻣﻴﻦ ﻣﺮﺩﻡ ﺑﻮﺩﻩ ﻭ ﺧﻮﺩﺭﺍ ﻧﻤﺎﻳﻨﺪﻩ ﻫﻤﻪ ﻣﺮﺩﻡ ﺭﻭﻯ ﺯﻣﻴﻦ ﺑﺸﻤﺎﺭﻧﺪ‪.‬‬

‫ﺍﺳﺪﺍﻪﻠﻟ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﻧﻲ‪ ،‬ﺍﻣﺮ ﻭ ﺧﻠﻖ ‪ -‬ﺟﻠﺪ ‪ ،٤‬ﺹ ‪٢٨١‬‬

‫‪ ٣٦‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺗﺸﮑﻴﻞ ﻣﺠﺎﻟﺲ ﻭ ﺗﺎﺳﻴﺲ ﻣﺤﺎﻓﻞ ﻣﺸﻮﺭﺕ ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﻭ ﺑﻨﻴﺎﻥ ﺭﺯﻳﻦ ﻋﺎﻟﻢ ﺳﻴﺎﺳﺖ ﺍﺳﺖ ‪ ..‬ﻭ ﺑﻪ ﻧﻈﺮ‬

‫ﺍﻳﻦ ﻋﺒﺪ ﭼﻨﺎﻥ ﻣﻰ ﺁﻳﺪ ﮐﻪ ﺍﮔﺮ ﺍﻧﺘﺨﺎﺏ ﺍﻋﻀﺎﻯ ﻣﻘﻨﻨﻪ ﺩﺭ ﻣﺠﺎﻟﺲ ﻣﻤﺎﻟﮏ ﻣﺤﺮﻭﺳﻪ ﻣﻨﻮﻁ ﺑﻪ ﺭﺿﺎﻳﺖ ﻭﺍﻧﺘﺨﺎﺏ ﺟﻤﻬﻮﺭ ﺑﺎﺷﺪ ﺍﺣﺴﻦ ﺍﺳﺖ ‪.‬‬

‫‪۳۵‬‬

‫ﻋﻘﻴﺪﻩ ﻭ ﻭﺟﺪﺍﻥ ﺗﺄﮐﻴﺪ ﻣﻰﻧﻤﺎﻳﺪ ﻭ ﺍﻳﻦ ﺍﻣﺮ ﭘﻴﺶﻓﺮﺽ ﺍﺻﻼﺡ ﻭ ﺗﮑﺎﻣﻞ ﺟﺎﻣﻌﻪ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﻋﻼﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻪ‬
‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﺑﻬﺎﺋﻰ ﺑﺮ ﻟﺰﻭﻡ ﺗﺤ ّﻘﻖ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺯﻥ ﻭ ﻣﺮﺩ ﺩﺭ ﺟﺎﻣﻌﻪ ﻣﮑ ّﺮﺭ ﺗﺄﮐﻴﺪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻋﻼﻭﻩ ﺩﺭ‬
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‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ ﺭﺍ ﺑﺪﺳﺖ ﻣﻰﺩﻫﺪ ﺍ ّﻣﺎ ﺍﻳﻦ ﻋﻘﻼﻧﻴّﺖ‬
‫ﺗﻤﺪﻥ ﻭ‬
‫ّ‬
‫ﺍﮔﺮ ﭼﻪ ﻋﻘﻼﻧﻴّﺖ ﺍﺧﻼﻗﻰ ﻭ ﻋﻤﻠﻰ ﻃﺮﺡ ﮐﻠّﻰ ﻇﺎﻫﺮﻯ ّ‬

‫ﺑﺮﺍﻯ ﺁﻧﮑﻪ ﻗﺮﺍﺭ ﻭ ﺩﻭﺍﻡ ﻭ ﻣﻌﻨﺎ ﻳﺎﺑﺪ ﺑﺎﻳﺪ ﮐﻪ ﺑﺎ ﻋﻘﻼﻧﻴّﺖ ﺭﻭﺣﺎﻧﻰ ﻧﻴﺰ ﺗﻮﺃﻡ ﮔﺮﺩﺩ‪ .‬ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﭼﻨﺎﻥ ﮐﻪ ﺩﻳﺪﻳﻢ ﻣﺒﺘﻨﻰ ﺑﺮ ﺗﻌﺒﻴﺮﻯ‬

‫ﺭﻭﺣﺎﻧﻰ ﺍﺯ ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﺍﺳﺖ ﻭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻟﺰﻭﻡ ﻋﻘﻞﮔﺮﺍﺋﻰ ﻭ ﺗﺤ ّﺮﻯ ﺣﻘﻴﻘﺖ ﺭﺍ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺩﻳﺎﻧﺖ ﻭ ﺍﻣﻮﺭ ﺭﻭﺣﺎﻧﻰ ﻧﻴﺰ‬
‫ﺗﻮﺳﻂ ﺧﺮﺩ ﺭﺍ‬
‫ﻣﻮﺭﺩ ﺗﺄﮐﻴﺪ ﻗﺎﻃﻌﺎﻧﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﭼﻨﻴﻦ ﻋﻘﻼﻧﻴّﺘﻰ ﺍﺳﺖ ﮐﻪ ﺯﻣﻴﻨﮥ ﻋﻴﻨﻰ ﺍﺳﺘﻨﺘﺎﺝ ﺍﺭﺯﺵﻫﺎﻯ ﺭﺍﺳﺘﻴﻦ ﺍﺧﻼﻗﻰ ّ‬

‫ﻣﻴﺴﺮ ﻣﻰﮐﻨﺪ‪ .‬ﺍ ّﻣﺎ ﺍﮐﻨﻮﻥ ﺩﻳﮕﺮ ﺍﻳﻦ ﺧﺮﺩ ﺻﺮﻓﴼ ﺧﺮﺩ ﺍﺑﺰﺍﺭﻯ ﺩﻳﻦﺳﺘﻴﺰ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺧﺮﺩﻯ ﺍﺳﺖ ﮐﻪ ﺟﻮﺍﻧﺐ ﮔﻮﻧﺎﮔﻮﻥ ﻫﺴﺘﻰ‬
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‫ﺁﺩﻣﻰ ﺭﺍ ﺑﻴﮑﺪﻳﮕﺮ ﭘﻴﻮﻧﺪ ﻣﻰﺩﻫﺪ ﻭ ﻣﻠﻬﻢ ﺍﺯ ﺍﺭﺯﺵﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺖ‪ .‬ﻋﻘﻼﻧﻴّﺖ ﺭﻭﺣﺎﻧﻰ ﭘﻴﺶﻓﺮﺽ ﺍﺻﻠﻰ ﻫﺸﻴﺎﺭﻯ‬
‫ﺗﺎﺭﻳﺨﻰ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪.‬‬

‫ﺑﺎﻳﺪ ﺑﻪ ﻳﮏ ﻧﮑﺘﮥ ﺩﻳﮕﺮ ﻫﻢ ﺍﺷﺎﺭﻩ ﮐﺮﺩ ﻭ ﺁﻥ ﺗﺄﮐﻴﺪ ﺑﺮ ﺿﺮﻭﺭﺕ ﻫﻨﺮ ﻭ ﻟﻄﺎﻓﺖ ﻭ ﺯﻳﺒﺎﺋﻰ ﺩﺭ ﻣﺪﻧﻴّﺖ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪ .‬ﺁﺛﺎﺭ‬

‫ﺑﻬﺎﺋﻰ ﺍﺯ ﺁﺩﻣﻰ ﻣﻰﺧﻮﺍﻫﺪ ﮐﻪ ﺩﺭ ﻫﺮ ﮐﺎﺭﻯ ﮐﻪ ﻣﻰﮐﻨﺪ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﻓ ّﻌﺎﻟﻴّﺖﻫﺎﻯ ﺻﻨﻌﺘﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻳﺶ‪ ،‬ﺁﻥ ﮐﺎﺭ ﺭﺍ ﺩﺭ ﻧﻬﺎﻳﺖ‬

‫ﺣﺪ ﺧﻮﺩ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﻭ ﺩﺭ ﻫﺮ ﺍﻣﺮﻯ ﺍﺻﻞ ﻟﻄﺎﻓﺖ ﻭ ﺯﻳﺒﺎﺋﻰ ﺭﺍ ﻣﺮﺍﻋﺎﺕ ﻧﻤﺎﻳﺪ‪ .‬ﻟﺬﺍ ﻫﻤﺎﻧﻨﺪ ﺧﺪﺍﻭﻧﺪ ﻋﻤﻞ‬
‫ﮐﻤﺎﻝ ﻣﻤﮑﻦ ﺩﺭ ّ‬

‫ﮐﻨﺪ ﻳﻌﻨﻰ ﺻﺎﻧﻌﻰ ﺷﻮﺩ ﮐﻪ ﺩﺭ ﺻﻨﻌﺖ ﺧﻮﺩ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺩﺭ ﻋﻠ ّﻮ ﮐﻤﺎﻝ ﻭ ﺯﻳﺒﺎﺋﻰ ﻣﻰﭘﺮﺩﺍﺯﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻣﺪﻧﻴّﺖ ﺍﻗﺘﺼﺎﺩﻯ ﻭ‬

‫ﺻﻨﻌﺘﻰ ﻋﻼﻭﻩ ﺑﺮ ﺍﺧﻼﻕ ﻭ ﺍﺭﺯﺵﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﺍﺯ ﺍﺻﻞ ﺯﻳﺒﺎﺋﻰ ﻭ ﻟﻄﺎﻓﺖ ﻧﻴﺰ ﭘﻴﺮﻭﻯ ﻣﻰﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻋﻘﻼﻧﻴّﺖ ﻭ‬
‫ﺧﺮﺩﮔﺮﺍﺋﻰ ﺑﻬﺎﺋﻰ ﺍﺑﻌﺎﺩ ﺑﺴﻴﺎﺭ ﻣﺘﻨ ّﻮﻉ ﻭ ﭘﻴﭽﻴﺪﻩﺍﻯ ﻣﻰﻳﺎﺑﺪ‪.‬‬

‫ﺗﺠﺪﺩ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺩﺍﺭﺍﻯ ﺟﻮﺍﻧﺐ ﺑﺪﻳﻊ ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﮐﻪ ﺑﺤﺚ ﺁﻥ ﺧﺎﺭﺝ ﺍﺯ ﺗﻮﺍﻥ ﺍﻳﻦ ﺟﺰﻭﮤ ﮐﻮﺗﺎﻫﺴﺖ‪.‬‬
‫ﺍ ّﻣﺎ ﺍﻧﺪﻳﺸﮥ‬
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‫ﺍ ّﻣﺎ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺑﻪ ﺩﻭ ﺟﻨﺒﮥ ﺑﺴﻴﺎﺭ ﺍﺳﺎﺳﻰ ﻣﻔﻬﻮﻡ‬
‫ﺗﺠﺪﺩ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺍﺷﺎﺭﻩ ﻧﻤﻮﺩ‪ .‬ﺍﻳﻦ ﺩﻭ ﻣﻔﻬﻮﻡ ﺑﺪﻳﻊ ﻳﮑﻰ ﺍﺻﻞ ﻧﻔﻰ‬
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‫ﻓﺮﻫﻨﮓ ﺧﺸﻮﻧﺖ ﺍﺯ ﺻﺤﻨﮥ ﺭﻭﺍﺑﻂ ﺍﻧﺴﺎﻧﻰ ﻭ ﺩﻳﮕﺮﻯ ﺍﺻﻞ ﺭﻭﻳﮑﺮﺩ ﺟﻬﺎﻧﻰ ﺍﺳﺖ‪ .‬ﺍ ّﻣﺎ ﻫﺮ ﺩﻭ ﺍﻳﻦ ﺍﺻﻮﻝ ﺑﻪ ﺗﻔﺼﻴﻞ ﺩﺭ‬

‫ﺳ ّﻮﻣﻴﻦ ﺍﺻﻞ ﺟﻬﺎﻥﺑﻴﻨﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻳﻌﻨﻰ ﺍﺻﻞ ﺭﻭﻳﮑﺮﺩ ﺟﻬﺎﻥﺷﻤﻮﻝ ﻣﺸﺮﻭﺡ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﻣﻮﺿﻮﻉ ﺑﺤﺚ ﻣﺎ ﺩﺭ‬
‫ﻗﺴﻤﺖ ﺑﻌﺪ ﺍﺳﺖ‪.‬‬

‫ﻭ‪ :‬ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﻭ ﺭﻭﻳﮑﺮﺩ ﺟﻬﺎﻥﺷﻤﻮﻝ‬
‫ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺁﻏﺎﺯ ﮔﻔﺘﻪ ﺷﺪ ﻫﺪﻑ ﻭ ﻏﺎﻳﺖ ﺍﺻﻠﻰ ﻫﻤﮥ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ ﺗﺤ ّﻘﻖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺩﺭ‬

‫ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﺍﺳﺖ‪ .‬ﺍ ّﻣﺎ ﺍﻳﻦ ﻫﺪﻑ ﺩﺭ ﻭﺍﻗﻊ ﺳ ّﻮﻣﻴﻦ ﺍﺻﻞ ﺟﻬﺎﻥﺑﻴﻨﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺭﺍ ﻧﻴﺰ ﺗﺸﮑﻴﻞ ﻣﻰﺩﻫﺪ‪ .‬ﺭﻭﻳﮑﺮﺩ‬

‫ﻻ ﻣﺒﻨﺎﻯ ﻋﻴﻨﻰ ﺍﻳﻦ ﻭﺣﺪﺕ ﺭﺍ ﺗﻌﺒﻴﺮ ﺭﻭﺣﺎﻧﻰ ﻋﺎﻟﻢ‬
‫ﺟﻬﺎﻥﺷﻤﻮﻝ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺯ ﺩﻭ ﺍﺻﻞ ﺩﻳﮕﺮ ﺍﻧﻔﮑﺎﮎﻧﺎﭘﺬﻳﺮ ﺍﺳﺖ‪ .‬ﺍ ّﻭ ً‬
‫ﭼﻪ ﮐﻪ ﺍﻋﻀﺎﻯ ﻣﻨﺘﺨﺒﻪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻗﺪﺭﻯ ﺩﺭ ﺍﻣﻮﺭ ﻋﺪﻝ ﻭ ﺩﺍﺩ ﺭﺍ ﻣﺮﺍﻋﺎﺕ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺻﻴﺖ ﻭ ﺷﻬﺮﺗﺸﺎﻥ ﻣﺬﻣﻮﻡ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﺩﺭﺟﻪ‬

‫ﺣﺴﻦ ﺗﻮﺟﻪ ﺍﻫﺎﻟﻰ ﺳﺎﻗﻂ ﺷﻮﻧﺪ‪.‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺭﺳﺎﻟﻪ ﻣﺪﻧﻴﻪ‪ ،‬ﺹ ‪٢١‬‬

‫‪۳۶‬‬

‫ﻫﺴﺘﻰ ﺗﺸﮑﻴﻞ ﻣﻰﺩﻫﺪ ﺑﻄﻮﺭﻯ ﮐﻪ ﮐﻮﺷﺶ ﺩﺭ ﺟﻬﺖ ﺗﺤ ّﻘﻖ ﻭﺩﺍﺩ ﻭ ﻳﮕﺎﻧﮕﻰ ﻭ ﺻﻠﺢ ﻧﻪ ﻧﻈﺮﻯ ﺷﺨﺼﻰ ﻳﺎ ﺗﺮﺟﻴﺤﻰ‬

‫ﺍﻧﺘﻔﺎﻉﻃﻠﺒﺎﻧﻪ ﺑﻠﮑﻪ ﺍﻣﺮﻯ ﺍﻋﺘﻘﺎﺩﻯ ﻭ ﺍﺯ ﻣﻘﺘﻀﻴﺎﺕ ﺿﺮﻭﺭﻯ ﺑﺎﻭﺭﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻟﺰﻭﻡ ﺗﺤ ّﻘﻖ ﭼﻨﻴﻦ‬

‫ﻭﺣﺪﺕ ﻭ ﻭﺩﺍﺩﻯ ﺑﺮ ﻃﺒﻖ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺑﻬﺎﺋﻰ ﻣﻘﺘﻀﺎﻯ ﺗﮑﺎﻣﻞ ﺗﺎﺭﻳﺦ ﻭ ﺗﻨﻬﺎ ﭼﺎﺭﮤ ﻣﺸﮑﻼﺕ ﻭ ﺩﺷﻮﺍﺭﻯﻫﺎﻯ ﺟﻬﺎﻥ ﻓﻌﻠﻰ ﺍﺳﺖ‪.‬‬

‫ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺍﻳﻦ ﺍﺻﻞ ﻟﺰﻭﻡ ﻣﻨﻄﻘﻰ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺑﻬﺎﺋﻰ ﺍﺳﺖ‪.‬‬

‫ﺍ ّﻣﺎ ﺍﺻﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﮐﻴﻔﴼ ﺑﺎ ﻫﺮ ﮔﻮﻧﻪ ﺷﻌﺎﺭ ﺍﻧﺘﺰﺍﻋﻰ ﻧﻮﻉﺩﻭﺳﺘﺎﻧﻪ ﺗﻔﺎﻭﺕ ﺑﻨﻴﺎﺩﻯ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﺸﺮ ﺍﺯ‬

‫ﺟﻤﻠﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻩﺍﻧﺪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﻳﺎ ﺷﻌﺮﺍﺋﻰ ﮐﻪ ﺟﻤﻼﺗﻰ ﺣﺎﮐﻰ ﺍﺯ ﻧﻮﻉﺩﻭﺳﺘﻰ ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﺩ ﺑﻴﺎﻥ‬

‫ﻣﺘﺄﺳﻔﺎﻧﻪ ﻏﺎﻟﺐ ﻫﻤﺎﻥ ﺷﻌﺮﺍء ﺩﺭ ﺣﻴﻦ ﺳﺨﻦ ﺍﺯ ﻣﻘﺎﻡ ﺯﻥ ﺍﻭ ﺭﺍ ﺑﻪ ﻧﻔﺲ ﺍ ّﻣﺎﺭﻩ ﺗﻘﻠﻴﻞ ﺩﺍﺩﻩ ﻭ ﺍﺯ ﻧﻈﺎﻡ ﻣﺮﺩﺳﺎﻻﺭﻯ‬
‫ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺍ ّﻣﺎ‬
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‫ﺩﻓﺎﻉ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺑﻬﻤﻴﻦ ﺗﺮﺗﻴﺐ ﻫﻴﭽﻴﮏ ﺍﺯ ﺍﻳﻦ ﺷﻌﺮﺍء ﻧﻪ ﺍﺯ ﻟﺰﻭﻡ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﻭ ﻧﻪ ﺍﺯ ﺿﺮﻭﺭﺕ ﺗﺤﺮﻳﻢ ﺑﺮﺩﻩﮔﻰ ﻭ‬

‫ﺑﺮﺩﻩﺩﺍﺭﻯ ﻭ ﻧﻪ ﺍﺯ ﻓﺮﻳﻀﮥ ﻧﻔﻰ ﺗﺒﻌﻴﺾ ﺣﻘﻮﻕ ﺍﻓﺮﺍﺩ ﺑﺮ ﺍﺳﺎﺱ ﻣﺆﻣﻦ ﻭ ﮐﺎﻓﺮ ﺑﻮﺩﻧﺸﺎﻥ ﺳﺨﻦ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺍﺻﻞ ﺟﺎﻣﻊ ﻭﺣﺪﺕ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺩﺭ ِ‬
‫ﺁﻥ ﻭﺍﺣﺪ ﺍﺻﻠﻰ ﺍﺳﺖ ﺭﻭﺣﺎﻧﻰ‪ ،‬ﺍﺧﻼﻗﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ‪ .‬ﺍﺯ ﻃﺮﻓﻰ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﺮ ﻟﺰﻭﻡ‬

‫ﻣﺆﺳﺴﺎﺕ ﻭ ﻧﻬﺎﺩﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ‪ ،‬ﺳﻴﺎﺳﻰ‪،‬‬
‫ﺍﺧﻼﻕ ﻣﺤﺒّﺖ ﻭ ﻭﺩﺍﺩ ﻭ ﻧﻮﻉﺩﻭﺳﺘﻰ ﺗﺄﮐﻴﺪ ﻣﻰﮐﻨﺪ ﻭ ﺍﺯ ﻃﺮﻓﻰ ﻃﺮﺣﻰ ﻧﻮ ﺍﺯ ﺗﻤﺎﻣﻰ ّ‬
‫ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﻣﺪﻧﻰ ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺟﻬﺎﻥ ﺍﺭﺍﺋﻪ ﻣﻰﮐﻨﺪ‪ .‬ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺗﻘﻠﻴﻞ ﺍﻳﻦ ﺍﺻﻮﻝ ﺷﮕﺮﻑ ﺑﻬﺎﺋﻰ ﺑﻪ ﻧﻈﺮﻳّﺎﺕ‬
‫ﺩﻳﮕﺮ ﺑﺴﻴﺎﺭ ﮐﻮﺗﻪﻧﻈﺮﺍﻧﻪ ﻣﻰﺑﺎﺷﺪ‪.‬‬

‫ﺍﺯ ﻧﻘﻄﻪ ﻧﻈﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭﺍﺭﺩ ﻣﺮﺣﻠﮥ ﺟﺪﻳﺪﻯ ﺍﺯ ﺗﮑﺎﻣﻞ ﻭ ﺗﺤ ّﻮﻝ ﺧﻮﺩ ﺷﺪﻩ ﺍﺳﺖ ﻣﺮﺣﻠﻪﺍﻯ ﮐﻪ ﺩﺭ‬

‫ﺁﻥ ﻫﻤﮥ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺣﮑﻢ ﻳﮏ ﻫﻴﮑﻞ ﻭﺍﺣﺪ ﻳﻌﻨﻰ ﭘﻴﮑﺮﻯ ﭘﻴﻮﺳﺘﻪ ﻭ ﻣﺘﻌﺎﻣﻞ ﻭ ﻭﺍﺣﺪ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺍﺯ‬

‫ﺧﻼﻕ ﻭ ﭘﻴﺸﺮﻭ ﻣﺴﺘﻠﺰﻡ ﺭﻭﻳﮑﺮﺩﻯ ﺍﺳﺖ ﮐﻪ ﭼﻪ ﺍﺯ ﻧﻈﺮ‬
‫ﺣﻞ ﺩﺷﻮﺍﺭﻯﻫﺎﻯ ﺩﻧﻴﺎﻯ ﻓﻌﻠﻰ ﻭ ﺍﻳﺠﺎﺩ ﺗﻤﺪﻧّﻰ ّ‬
‫ﻧﻈﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ّ‬

‫ﻣﺆﺳﺴﺎﺕ ﺑﺸﺮﻯ ﺣﮑﻢ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺻﻠﺢ‬
‫ﺍﺣﺴﺎﺱ ﻭ ﻋﻼﻗﻪ ﻭ ﺍﻋﺘﻘﺎﺩ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﻭ ﭼﻪ ﺍﺯ ﺟﻬﺖ ﻣﺎﻫﻴّﺖ ﻧﻬﺎﺩﻫﺎ ﻭ‬
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‫ﺗﻌﺼﺒﺎﺕ ﺟﺎﻫﻼﻧﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﭼﻨﻴﻦ‬
‫ﻋﻤﻮﻣﻰ ﺭﺍ ﻣﺘﺤ ّﻘﻖ ﺳﺎﺯﺩ‪ .‬ﭼﻨﻴﻦ ﺍﻧﺪﻳﺸﻪﺍﻯ ﻣﺴﺘﻠﺰﻡ ﺗﺮﮎ ﻫﻤﻪ ﮔﻮﻧﻪ ﭘﻴﺶﺩﺍﻭﺭﻯﻫﺎﻭ‬
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‫ﻭﺍﻻ ﺑﺎﻋﺘﻘﺎﺩ ﺩﻳﺎﻧﺖ‬
‫ﺍﻧﺪﻳﺸﻪﺍﻯ ﺍﺳﺖ ﮐﻪ ﺩﻳﺎﻧﺖ ﺑﺎﻳﺪ ﻋﺎﻣﻞ ﺻﻠﺢ ﻭ ﻭﺩﺍﺩ ﺑﺎﺷﺪ ﻭ ﺍﻧﺴﺎﻥﻫﺎ ﺭﺍ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﭘﻴﻮﻧﺪ ﻭ ﺍﻟﻔﺖ ﺑﺨﺸﺪ ّ‬

‫ﺑﻬﺎﺋﻰ ﻧﺒﻮﺩﻥ ﺩﻳﻦ ﻭ ﺑﻰﺩﻳﻨﻰ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﻳﻦ ﺑﺎﻋﺚ ﺑﻴﮕﺎﻧﮕﻰ ﻭ ﮐﻴﻨﻪ ﻭ ﻧﻔﺮﺕ ﻣﻴﺎﻥ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﮔﺮﺩﺩ‪.‬‬

‫‪٣٧‬‬

‫ﻫﻤﭽﻨﻴﻦ ﻫﺮ‬

‫ﺗﻌﺼﺐ ﻧﮋﺍﺩﻯ ﻭ ﻗﻮﻣﻰ ﻭ ﻣﻠّﻰ ﮐﻪ ﺍﺯ ﺍﺳﺘﺜﻤﺎﺭ ﻭ ﺗﺒﻌﻴﺾ ﮔﺮﻭﻫﻰ ﻧﺴﺒﺖ ﺑﻪ ﮔﺮﻭﻩ ﺩﻳﮕﺮ ﺑﻪ ﺑﻬﺎﻧﻪﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺩﻓﺎﻉ ﻧﻤﺎﻳﺪ‬
‫ﮔﻮﻧﻪ‬
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‫ﺗﻘﺪﺱ ﻭ ﺗﺴﺎﻭﻯ ﻓﺮﺩ ﻓﺮﺩ ﺍﻧﺴﺎﻥﻫﺎ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺁﻳﻨﻪ ﻭ ﻣﻈﺎﻫﺮ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ‬
‫ﺑﺎﻳﺪ ﺑﮑﻠّﻰ ﻣﻄﺮﻭﺩ ﮔﺮﺩﺩ ﻭ ﺑﺠﺎﻯ ﺁﻥ ﻓﺮﻫﻨﮕﻰ ﮐﻪ ّ‬
‫ﺍﻟﻬﻰ ﻣﻮﺭﺩ ﺗﺄﮐﻴﺪ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ ﺟﺎﻳﮕﺰﻳﻦ ﮔﺮﺩﺩ‪.‬‬

‫‪٣٨‬‬

‫ﺑﻬﻤﻴﻦ ﺳﺎﻥ ﺍﺻﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﺴﺘﻠﺰﻡ ﻧﻔﻰ ﮐﺎﻣﻞ ﻧﻈﺎﻡ‬

‫‪ ٣٧‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺍﮔﺮ ﺩﻳﻦ ﺳﺒﺐ ﺍﺗﺤﺎﺩ ﻧﺸﻮﺩ ﻋﺪﻣﺶ ﺑﻬﺘﺮ ﺍﺯ ﻭﺟﻮﺩ ﺍﺳﺖ * ﺩﻳﻦ ﺑﺎﻳﺪ ﺳﺒﺐ‬

‫ﻣﺤﺒﺖ ﺷﻮﺩ * ﺩﻭﺍ ﺑﺠﻬﺖ ﺷﻔﺎﺳﺖ * ﺍﮐﺮ ﺩﻭﺍﺋﻰ ﺳﺒﺐ ﻣﺮﺽ ﮔﺮﺩﺩ ﻧﺨﻮﺭﺩﻥ ﺁﻥ ﺩﻭﺍء ﺑﻬﺘﺮ ﺍﺳﺖ‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺧﻄﺎﺑﺎﺕ ﺟﻠﺪ ﺍﻭﻝ‪ ،‬ﺹ ‪٥٥‬‬

‫ﺗﻌﺼﺒﺎﺕ ﺩﻳﻨﻰ ‪،‬ﻭﻃﻨﻰ ‪،‬ﻣﺬﻫﺒﻰ‬
‫‪ ٣٨‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺍﻧﺸﺎء ﺍﻪﻠﻟ ﻣﻠﻞ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺍﻟﺘﻴﺎﻡ ﻳﺎﺑﻨﺪ ﺗﺎ ﺍﻳﻦ ﮐﻪ ﺍﻳﻦ‬
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‫ﺗﻌﺼﺐ ﻫﺎﺩﻡ ﺑﻨﻴﺎﻥ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﭼﻮﻥ ﻧﻈﺮ ﺑﻪ ﺗﺎﺭﻳﺦ ﻣﻰ ﮐﻨﻴﻢ ﻣﻼﺣﻈﻪ ﻣﻰ ﻧﻤﺎﺋﻴﻢ ﮐﻪ ﺍﺯ ﺑﺪﺍﻳﺖ‬
‫‪،‬ﺳﻴﺎﺳﻰ ‪،‬ﺟﻨﺴﻰ ﺩﺭ ﻣﻴﺎﻥ ﺑﺸﺮ ﻧﻤﺎﻧﺪ ﻫﺮ ﻧﻮﻉ ّ‬

‫‪۳۷‬‬

‫ﻣﺮﺩﺳﺎﻻﺭﻯ ﻭ ﻫﺮ ﮔﻮﻧﻪ ﺍﻫﺎﻧﺖ ﺑﻪ ﻣﻘﺎﻡ ﺷﺎﻣﺦ ﺑﺎﻧﻮﺍﻥ ﺍﺳﺖ ﺗﺎ ﺁﻧﮑﻪ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﻫﻤﺎﻧﻨﺪ ﺩﻭ ﺑﺎﻝ ﻫﻤﺂﻫﻨﮓ ﻭ ﻣﺴﺎﻭﻯ‪ ،‬ﮐﺒﻮﺗﺮ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺩﺭ ﺍﺭﺗﻘﺎء ﻭ ﺁﺯﺍﺩﻯ ﭘﺮﻭﺍﺯ ﺩﻫﻨﺪ‪.‬‬

‫ﺍﺻﻞ ﺭﻭﻳﮑﺮﺩ ﺟﻬﺎﻥﺷﻤﻮﻝ ﺑﻬﺎﺋﻰ ﻃﺮﺣﻰ ﺟﺪﻳﺪ ﻭ ﻧﻘﻄﻪ ﻧﻈﺮﻯ ﺑﺪﻳﻊ ﺩﺭ ﻣﻘﺎﺑﻞ ﭼﺸﻤﺎﻥ ﻣﺎ ﺑﺎﺯ ﻣﻰﮔﺸﺎﻳﺪ‪ .‬ﺟﺰﺋﻴّﺎﺕ‬

‫ﭼﻨﻴﻦ ﺗﺤﻮﻝّ ﻫﻤﻪ ﺟﺎﻧﺒﻪﺍﻯ ﺧﺎﺭﺝ ﺍﺯ ﻋﻬﺪﻩ ﺍﻳﻦ ﺑﺤﺚ ﻣﺨﺘﺼﺮ ﺍﺳﺖ‪ .‬ﺍ ّﻣﺎ ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺑﺎﻳﺪ ﮔﻔﺖ ﮐﻪ ﺭﻭﻳﮑﺮﺩ ﻭﺣﺪﺕ ﻋﺎﻟﻢ‬

‫ﺍﻧﺴﺎﻧﻰ ﺩﻳﺪﮔﺎﻫﻰ ﻧﻮﻳﻦ ﺩﺭﺧﺼﻮﺹ ﺑﻐﺮﻧﺞ ﺟﻬﺎﻧﻰ ﺷﺪﻥ )‪ (Globalization‬ﮐﻪ ﺳﺎﻟﻬﺎﺳﺖ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺭﺍ‬
‫ﻣﺘﺤﻴّﺮ ﻭ ﻣﻀﻄﺮﺏ ﮐﺮﺩﻩ ﺍﺳﺖ ﺍﺭﺍﺋﻪ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﺑﻄﻮﺭ ﺧﻼﺻﻪ ﻭ ﺑﺪﻭﻥ ﻭﺭﻭﺩ ﺩﺭ ﺟﺰﺋﻴّﺎﺕ‪ ،‬ﺩﻭ ﻧﻈﺮ ﻣﺘﻌﺎﺭﺽ ﺩﺭﺧﺼﻮﺹ ﻣﺴﺌﻠﮥ‬
‫ﺟﻬﺎﻧﻰﺷﺪﻥ ﺩﺭ ﻣﻘﺎﺑﻞ ﻳﮑﺪﻳﮕﺮ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬

‫‪٣٩‬‬

‫ﺗﻮﺳﻂ ﮔﺮﻭﻩﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻧﻰ ﻧﻈﻴﺮ ﻣﺎﺭﮐﺴﻴﺴﺖﻫﺎ‪ ،‬ﻃﺮﻓﺪﺍﺭﺍﻥ‬
‫ﻧﻈﺮ ﺍ ّﻭﻝ ﮐﻪ ّ‬

‫ﻣﮑﺘﺐ ﭘﺴﺎﻣﺪﺭﻥ ﻭ ﻗﺎﺋﻼﻥ ﺑﻪ ﻧﮋﺍﺩﭘﺮﺳﺘﻰ ﻭ ﻣﻠﻴّﺖﭘﺮﺳﺘﻰ ﺍﻓﺮﺍﻃﻰ ﻣﻄﺮﺡ ﻣﻰﮔﺮﺩﺩ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺟﻬﺎﻧﻰﺷﺪﻥ ﺍﻣﺮﻯ ﻧﺎﻣﻄﻠﻮﺏ‬

‫ﻭ ﻣﻨﻔﻰ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﻣﻄﺮﻭﺩ ﺳﺎﺧﺖ‪ .‬ﺍﺯ ﻧﻈﺮ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻓﺮﺍﺩ ﻭﺿﻊ ﻣﻄﻠﻮﺏ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﻓﺮﺍﺩ ﻭ ﺟﻮﺍﻣﻊ ﺩﺭ ﭼﺎﺭﭼﻮﺏ‬
‫ﻓﺮﻫﻨﮕﻰ ﻭ ﻣﻠّﻰ ﻭ ﻧﮋﺍﺩﻯ ﻭ ﻗﻮﻣﻰ ﻭ ﺩﻳﻨﻰ ﻣﺤﺪﻭﺩ ﺧﻮﺩ ﺑﻤﺎﻧﻨﺪ ﻭ ﺭﻭﺍﺑﻂ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﻭ ﺳﻴﺎﺳﻰ ﺑﺎ ﺟﻬﺎﻥ ﺧﺎﺭﺝ ﺭﺍ ﺑﻪ‬

‫ﺍﻗﻞ ﺑﺮﺳﺎﻧﻨﺪ ﺗﺎ ﺁﻧﮑﻪ ﻫﻤﮥ ﮔﺮﻭﻩﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺟﻬﺖ ﻗﺒﻴﻠﻪﮔﺮﺍﺋﻰ )‪ (tribalism‬ﺣﺮﮐﺖ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺍ ّﻣﺎ ﺁﺷﮑﺎﺭﺳﺖ ﮐﻪ ﭼﻨﻴﻦ‬
‫ﺣﺪ ّ‬
‫ّ‬
‫ﺭﺍﻩ ﺣﻠّﻰ ﺑﻤﺮﺍﺗﺐ ﻋﻘﻴﻢﺗﺮ ﻭ ﻧﺎﻣﻄﻠﻮﺏﺗﺮ ﺍﺯ ﻭﺿﻊ ﻓﻌﻠﻰ ﺍﺳﺖ‪ .‬ﺍﺯ ﺁﻥ ﮔﺬﺷﺘﻪ ﭼﻨﻴﻦ ﺣﺮﮐﺘﻰ ﻧﻪ ﻗﺪﻣﻰ ﺩﺭ ﺟﻬﺖ ﺍﺭﺗﻘﺎء ﻭ‬

‫ﺗﮑﺎﻣﻞ ﺑﻠﮑﻪ ﻗﺪﻣﻰ ﺩﺭ ﺟﻬﺖ ﺍﺭﺗﺠﺎﻉ ﻭ ﭘﺲﺭﻭﻯ ﻭ ﺳﻨّﺖﭘﺮﺳﺘﻰ ﺟﺎﻫﻼﻧﻪ ﺍﺳﺖ‪ .‬ﺑﻌﻼﻭﻩ ﭼﻨﻴﻦ ﺗﻘﻬﻘﺮ ﻭ ﺑﺎﺯﮔﺸﺘﻰ ﺑﺎ‬
‫ﻣﻘﺘﻀﻴﺎﺕ ﻭ ﻭﺍﻗﻌﻴّﺎﺕ ﺍﺟﺘﻤﺎﻉ ﻭ ﺗﮑﺎﻣﻞ ﺗﺎﺭﻳﺢ ﺩﺭ ﺳﺘﻴﺰ ﺍﺳﺖ ﻭ ﺟﺰ ﺍﻓﺴﺎﻧﻪ ﻳﺎ ﮐﺎﺑﻮﺳﻰ ﻭﺍﻗﻊﮔﺮﻳﺰ ﻧﻴﺴﺖ‪.‬‬

‫ﺍ ّﻣﺎ ﮔﺮﻭﻩ ﺩ ّﻭﻡ ﮐﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﻗﺎﺋﻼﻥ ﻟﻴﺒﺮﺍﻟﻴﺰﻡ ﺍﻓﺮﺍﻃﻰ ﺗﺸﮑﻴﻞ ﻣﻰﺷﻮﺩ ﺟﻬﺎﻧﻰﺷﺪﻥ ﺭﺍ ﻋﺒﺎﺭﺕ ﺍﺯ ﻧﻈﺎﻡ ﺭﻗﺎﺑﺖ ﺁﺯﺍﺩ‬

‫ﮐﺸﻮﺭﻫﺎﻯ ﺟﻬﺎﻥ ﺩﺭﺧﺼﻮﺹ ﺍﻗﺘﺼﺎﺩ ﻭ ﺳﻴﺎﺳﺖ ﻭ ﻓﺮﻫﻨﮓ ﺩﺍﻧﺴﺘﻪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺯ ﻭﺿﻊ ﻣﻮﺟﻮﺩ ﻧﻈﺎﻡ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺣﻤﺎﻳﺖ‬

‫ﮐﺮﺩﻩ ﻭ ﺁﻧﺮﺍ ﺑﺎ ﻋﺪﺍﻟﺖ ﻭ ﭘﻴﺸﺮﻓﺖ ﻳﮑﻰ ﻣﻰﺩﺍﻧﻨﺪ‪ .‬ﺍ ّﻣﺎ ﺁﺷﮑﺎﺭﺳﺖ ﮐﻪ ﻧﻈﺎﻡ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺳﻴﺎﺳﻰ ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻣﻮﺟﻮﺩ ﺩﺭ ﺩﻧﻴﺎ‬

‫ﻣﻬﻤﻰ‬
‫ﻧﻈﺎﻣﻰ ﻧﻴﺴﺖ ﮐﻪ ﺑﻪ ﺟﻬﺎﻧﻰﺷﺪﻥ ﺭﺍﺳﺘﻴﻦ ﺑﻴﺎﻧﺠﺎﻣﺪ‪ .‬ﺑﺎﻟﻌﮑﺲ ﺟﻬﺎﻧﻰﺷﺪﻥ ﺩﺭ ﻭﺿﻊ ﻓﻌﻠﻰ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﮐﻪ ﻣﻨﺎﻓﻊ‬
‫ّ‬

‫ﺑﺒﺎﺭ ﻣﻰﺁﻭﺭﺩ ﺯﻳﺎﻥﻫﺎ ﻭ ﺩﺷﻮﺍﺭﻯﻫﺎﻯ ﺑﺴﻴﺎﺭﻯ ﻧﻴﺰ ﺧﺼﻮﺻﴼ ﺑﺮﺍﻯ ﮐﺸﻮﺭﻫﺎﻯ ﻓﻘﻴﺮ ﺑﻮﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺟﻬﺎﻧﻰﺷﺪﻥ‬
‫ﺣﺪﻯ ﺑﻪ ﻧﺎﺑﺮﺍﺑﺮﻯ ﺟﻬﺎﻥ ﺩﺍﻣﻦ ﻣﻰﺯﻧﺪ ﺍﮔﺮ ﭼﻪ ﺩﺍﺭﺍﻯ ﻣﻨﺎﻓﻌﻰ ﻫﻢ ﺑﺮﺍﻯ ﻫﻤﮥ ﺩﻧﻴﺎ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﻧﻈﺎﻡ ﻣﻮﺟﻮﺩ ﺗﺎ ّ‬

‫ﻼ ﺑﺪﻳﻌﻰ ﺩﺭﺧﺼﻮﺹ ﺍﻳﻦ ﻣﺴﺌﻠﮥ ﺑﻐﺮﻧﺞ ﻋﻤﻠﻰ ﻭ ﻧﻈﺮﻯ ﺍﺭﺍﺋﻪ‬
‫ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺍﺻﻞ ﺳ ّﻮﻡ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺩﻳﺪﮔﺎﻩ ﮐﺎﻣ ً‬

‫ﻣﻰﺩﻫﺪ‪ .‬ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﺎ ﻫﺮ ﮔﻮﻧﻪ ﺣﺮﮐﺖ ﺩﺭ ﺟﻬﺖ ﻓﺮﻫﻨﮓ ﻗﺒﻴﻠﻪﮔﺮﺍ‪ ،‬ﻓﺮﻫﻨﮓ ﺑﻴﮕﺎﻧﮕﻰ ﻭ ﻓﺮﻫﻨﮓ ﺟﺪﺍﺋﻰ ﻣﺨﺎﻟﻒ ﺍﺳﺖ‬

‫ﺑﺎﻟﻌﮑﺲ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺣﺮﮐﺖ ﺩﺭ ﺟﻬﺖ ﺭﻭﻳﮑﺮﺩ ﺟﻬﺎﻥﺷﻤﻮﻝ ﻭ ﺍﺗّﺤﺎﺩ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺍﻣﺮﻯ ﺿﺮﻭﺭﻯ ﻭ ﻣﻄﻠﻮﺏ ﻭ ﻣﻘﺘﻀﺎﻯ‬

‫ﺗﮑﺎﻣﻞ ﺗﺎﺭﻳﺦ ﻣﻰﺷﻤﺎﺭﺩ‪ .‬ﺍ ّﻣﺎ ﺍﻳﻦ ﺭﻭﻳﮑﺮﺩ ﺟﻬﺎﻥﺷﻤﻮﻝ ﺑﺎ ﻣﻔﻬﻮﻡ ﺟﻬﺎﻧﻰﺷﺪﻥ ﻓﻌﻠﻰ ﺯﻣﻴﻦ ﺗﺎ ﺁﺳﻤﺎﻥ ﻓﺮﻕ ﺩﺍﺭﺩ ﭼﺮﺍ ﮐﻪ ﻣﻔﻬﻮﻡ‬

‫ﺟﻬﺎﻧﻰﺷﺪﻥ ﻓﻌﻠﻰ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﺗﺜﺒﻴﺖ ﻧﻈﺎﻡ ﻣﻠّﻰ ﻭ ﺭﻗﺎﺑﺖ ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﺍﻳﻦ ﻧﻈﺎﻡ ﻣﻠّﻰ ﺑﺮ ﺍﺳﺎﺱ ﺩﺭﺟﮥ ﻗﺪﺭﺕ ﮐﺸﻮﺭﻫﺎﻯ‬

‫ﺗﻌﺼﺐ ﺑﻮﺩﻩ ﺟﻤﻴﻊ ﻣﺤﺎﺭﺑﺎﺕ ﻳﺎ ﻣﻨﺒﻌﺚ ﺍﺯ‬
‫ﻋﺎﻟﻢ ﺗﺎ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻫﺰﺍﺭﺍﻥ ﺣﺮﺏ ﻭ ﻗﺘﺎﻝ ﺣﺎﺻﻞ ﺷﺪﻩ ﻭ ﻫﺮ ﺧﻮﻧﺮﻳﺰﻯ ﮐﻪ ﻭﺍﻗﻊ ﮔﺮﺩﻳﺪﻩ ﻣﻨﺒﻌﺚ ﺍﺯ‬
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‫ﺗﻌﺼﺐ ﺟﻨﺴﻰ ﺑﻮﺩﻩ‬
‫ﺗﻌﺼﺐ ﺳﻴﺎﺳﻰ ﻳﺎ ﻣﻨﺒﻌﺚ ﺍﺯ ّ‬
‫ﺗﻌﺼﺐ ﻣﺬﻫﺒﻰ ﻳﺎ ﻣﻨﺒﻌﺚ ﺍﺯ ّ‬
‫ﺗﻌﺼﺐ ﺩﻳﻨﻰ ﻳﺎ ﻣﻨﺒﻌﺚ ﺍﺯ ّ‬
‫ّ‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺧﻄﺎﺑﺎﺕ ﺟﻠﺪ ‪ ،٢‬ﺹ ‪٢٨٩‬‬

‫‪39 David Held and Anthony McGrew (eds.), Globalization/Anti-Globalization.‬‬

‫‪۳۸‬‬

‫ﮔﻮﻧﺎﮔﻮﻥ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻰ ﮐﻪ ﻣﻔﻬﻮﻡ ﺭﺍﺳﺘﻴﻦ ﻭ ﻣﻄﻠﻮﺏ ﺟﻬﺎﻧﻰﺷﺪﻥ ﺧﻮﺩ ﻗﺒﻞ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﻣﺴﺘﻠﺰﻡ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻧﻈﺎﻡ ﻣﻠّﻰ‬

‫ﺣﺎﮐﻢ ﺑﺮ ﺟﻬﺎﻥ ﺧﻮﺩ ﺩﺳﺘﺨﻮﺵ ﺗﺤ ّﻮﻝ ﺑﻨﻴﺎﺩﻯ ﮔﺮﺩﺩ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﻧﻬﺎﺩﻫﺎﻯ ﺟﻬﺎﻧﺸﻤﻮﻝ ﻧﻮﻳﻨﻰ ﺩﺭ ﺳﻄﺢ ﺟﻬﺎﻧﻰ ﻣﺤ ّﻘﻖ‬

‫ﺍﻗﻞ ﺗﺴﺎﻭﻯ ﺩﺭ ﻓﺮﺻﺖ ﻭ ﺣﻘﻮﻕ ﺭﺍ ﺑﺮﺍﻯ ﻫﻤﮥ ﻣﺮﺩﻡ ﺟﻬﺎﻥ ﻣﺤ ّﻘﻖ ﺳﺎﺯﺩ ﺗﺎ ﺁﻧﮑﻪ ﺭﻗﺎﺑﺖ ﺟﻬﺎﻧﻰ ﺑﺎ‬
‫ﺣﺪ ّ‬
‫ﮔﺮﺩﺩ ﮐﻪ ﺍﻣﮑﺎﻥ ّ‬

‫ﺍﺗﺤﺎﺩ ﺟﻬﺎﻧﻰ ﻫﻤﺮﺍﻩ ﮔﺮﺩﺩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻓﺮﺍﻳﻨﺪ ﺟﻬﺎﻧﻰﺷﺪﻥ ﺩﺭ ﺣﻴﻄﮥ ﮐﻨﺘﺮﻝ ﻭ ﺍﺩﺍﺭﻩ ﺩﻣﮑﺮﺍﺗﻴﮏ ﻣﺮﺩﻡ ﺟﻬﺎﻥ‬
‫ﻣﻌﺎﺿﺪﺕ ﻭ ّ‬

‫ﺩﺭﺁﻳﺪ ﻭ ﺩﺭ ﺧﺪﻣﺖ ﺗﮑﺎﻣﻞ ﻭ ﻋﺪﺍﻟﺖ ﺟﻬﺎﻧﻰ ﺣﺮﮐﺖ ﻧﻤﺎﻳﺪ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺧﻄﺎﺑﺎﺕ ﺧﻮﻳﺶ ﺑﻪ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻋﺎﻟﻢ ﺩﺭ ﺩﻫﮥ ‪ ١٨٦٠‬ﻣﻴﻼﺩﻯ ﺍﻋﻼﻥ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻧﻈﺎﻡ‬

‫ﻣﺆﺳﺴﺎﺕ ﺟﻬﺎﻧﻰ ﺁﻥ ﻧﻈﺎﻡ ﺑﺪﻳﻊ ﭼﺎﺭﭼﻮﺏ‬
‫ﭘﺮﺧﺎﺷﮕﺮﻯ ﻭ ﺭﻗﺎﺑﺖ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﺎﻳﺪ ﺟﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻧﻈﺎﻣﻰ ﺟﻬﺎﻧﻰ ﺑﺨﺸﺪ ﺗﺎ‬
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‫ﺣﻞ ﻣﺸﮑﻼﺕ ﻓﻌﻠﻰ ﺟﻬﺎﻧﻰﺷﺪﻥ ﻧﻪ ﻓﺮﺍﺭ‬
‫ﺻﻠﺢ ﻭ ﺍﺗّﺤﺎﺩ ﻭ ﺭﻗﺎﺑﺖ ﻋﺎﺩﻻﻧﻪ ﻣﻴﺎﻥ ﮐﺸﻮﺭﻫﺎ ﺭﺍ ﺑﺒﺎﺭ ﺁﻭﺭﺩ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﺩﻳﺪﮔﺎﻫﻰ ﺭﺍﻩ ّ‬

‫ﺧﻼﻕ ﻭ ﺳﺎﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬
‫ﺍﺯ ﺍﺭﺗﺒﺎﻁ ﺑﻠﮑﻪ ﺣﺮﮐﺖ ﺩﺭ ﺟﻬﺖ ﺍﺗّﺤﺎﺩﺳﺖ ﺗﺎ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺟﻬﺎﻧﻰ ﺑﺠﺎﻯ ﻭﻳﺮﺍﻧﮕﺮﻯ‪ّ ،‬‬

‫ﺍﺯ ﻧﻈﺮ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺍﺻﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻭﺍﻗﻊ ﻣﻘﺘﻀﺎﻯ ﺍﺻﻞ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﻧﻴﺰ ﻣﻰﺑﺎﺷﺪ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ‬

‫ﺑﺠﺎﻯ ﻭﺿﻊ ﻓﻌﻠﻰ ﮐﻪ ﺭﻭﺍﺑﻂ ﻭ ﺣﻮﺍﺩﺙ ﺟﻬﺎﻧﻰ ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺗﻨﻬﺎ ﺗﻮﺳﻂ ﻗﺎﻧﻮﻥ ﺯﻭﺭ ﻭ ﺗﺼﺎﺩﻑ ﻭ ﻧﺎﺧﻮﺩﺁﮔﺎﻫﻰ ﺟﻤﻌﻰ ﺗﻨﻈﻴﻢ‬

‫ﻣﻰ ﺷﻮﺩ ﺑﺎﻳﺪ ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﻣﺮﺩﻡ ﺟﻬﺎﻥ ﺍﺯ ﻃﺮﻳﻖ ﺗﺸﮑﻴﻞ ﻣﺆ ّﺳﺴﺎﺕ ﺳﻴﺎﺳﻰ ﺟﻬﺎﻧﻰ ﻭ ﺑﺮ ﺍﺳﺎﺱ ﻣﺸﺎﺭﮐﺖ ﺩﻣﮑﺮﺍﺗﻴﮏ ﻫﻤﮥ‬
‫ﻣﻠﻞ ﺟﻬﺎﻥ ﺍﺯ ﻃﺮﻳﻖ ﻣﺸﻮﺭﺕ ﺟﻬﺎﻧﻰ ﻭ ﺩﻣﮑﺮﺍﺳﻰ ﺟﻬﺎﻥﺷﻤﻮﻝ ﺗﻌﻴﻴﻦ ﻭ ﺗﻨﻈﻴﻢ ﮔﺮﺩﺩ‪ .‬ﺟﺎﻯ ﺧﻮﺷﻮﻗﺘﻰ ﺍﺳﺖ ﮐﻪ ﻧﻔﺮﺍﺗﻰ‬

‫ﺍﻧﮕﺸﺖﺷﻤﺎﺭ ﺍﺯ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺩﻫﮥ ﺍﺧﻴﺮ ﺩﺭ ﺟﻬﺖ ﺍﻳﻦ ﻃﺮﺯ ﻓﮑﺮ ﺣﺮﮐﺖ ﮐﺮﺩﻩﺍﻧﺪ‪.‬‬

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‫ﻳﮑﻰ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﻣﻈﺎﻫﺮ ﺭﻭﻳﮑﺮﺩ ﺟﻬﺎﻥﺷﻤﻮﻝ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﻋﻮﺕ ﺍﻳﺸﺎﻥ ﺑﻪ ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺟﺰﻭﻩ ﺭﺍ ﺑﺎ‬

‫ﺑﺤﺚ ﮐﻮﺗﺎﻫﻰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﺎﻧﺘﻬﺎ ﻣﻰﺭﺳﺎﻧﻴﻢ‪.‬‬

‫ﺍﺻﻞ ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﻭ ﻓﺮﻫﻨﮓ ﻭﺩﺍﺩ ﻭ ﺍﻟﻔﺖ ﻭ ﻳﮕﺎﻧﮕﻰ ﻫﺴﺘﮥ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ ﻏﺎﻳﺖ ﻧﻬﺎﺋﻰ ﺭﺳﺎﻟﺖ ﺍﻳﺸﺎﻥ‬

‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺑﻮﺿﻮﺡ ﺩﺭ ﺳﻪ ﻣﺮﺣﻠﮥ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﺸﺎﻫﺪﻩ ﮐﺮﺩ‪ .‬ﺗﻮﺿﻴﺢ ﺁﻧﮑﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬
‫ﺩﺍﺭﺍﻯ ﺳﻪ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺍﺻﻄﻼﺡ ﺑﻬﺎﺋﻰ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺧﻔﻰ‪ ،‬ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﻋﻤﻮﻣﻰ ﻭ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﻋﻠﻨﻰ ﻧﺎﻣﻴﺪﻩ ﻣﻰﺷﻮﻧﺪ‪.‬‬

‫ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺧﻔﻰ ﺩﺭ ﻭﺍﻗﻊ ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﻮﻟّﺪ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻭ ﺍ ّﻭﻟﻴﻦ ﺗﺠﻠّﻰ ﻇﻬﻮﺭ ﻭﺣﻰ ﺩﺭ ﻗﻠﺐ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺣﺎﺩﺛﻪ‬
‫ﺷﮕﺮﻑ ﺩﺭ ﺳﻴﺎﻩﭼﺎﻝ ﻃﻬﺮﺍﻥ ﺩﺭ ﺳﺎﻝ ‪ ١٢٣١‬ﺷﻤﺴﻰ‬

‫ﺑﻬﺎءﺍﻪﻠﻟ ﺧﻮﺩ ﺍﻳﻦ ﺣﺎﺩﺛﻪ ﺭﺍ ﺗﻮﺻﻴﻒ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬

‫)‪ ١٢٦٩‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﻭ ‪١٨٥٢‬ﻣﻴﻼﺩﻯ( ﺻﻮﺭﺕ ﭘﺬﻳﺮﻓﺖ‪ .‬ﺣﻀﺮﺕ‬

‫ﺍ ّﻣﺎ ﺳﺠﻦ ﮐﻪ‬
‫ﻣﺤﻞ‬
‫ﻣﺤﻞ ﻣﻈﻠﻮﻡ ﻭ ﻣﻈﻠﻮﻣﺎﻥ ﺑﻮﺩ ﻓﻰﺍﻟﺤﻘﻴﻘﻪ ﺩﺧﻤﮥ ﺗﻨﮓ ﻭ ﺗﺎﺭﻳﮏ ﺍﺯ ﺁﻥ ﺍﻓﻀﻞ ﺑﻮﺩ‪ ...‬ﺍ ّﻣﺎ‬
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‫ﺗﺎﺭﻳﮏ ﻭ ﻣﻌﺎﺷﺮ ﻗﺮﻳﺐ ﺻﺪ ﻭ ﭘﻨﺠﺎﻩ ﻧﻔﺲ ﺍﺯ ﺳﺎﺭﻗﻴﻦ ﻭ ﻗﺎﺗﻠﻴﻦ ﻭ ﻗﺎﻃﻌﻴﻦ ﻃﺮﻕ ﺑﻮﺩ ﻣﻊ ﺍﻳﻦ ﺟﻤﻌﻴّﺖ ﻣﺤﻞ ﻣﻨﻔﺬ‬

‫ﻧﺪﺍﺷﺖ ﺟﺰ ﻃﺮﻳﻘﻰ ﮐﻪ ﻭﺍﺭﺩ ﺷﺪﻳﻢ ﺍﻗﻼﻡ ﺍﺯ ﻭﺻﻔﺶ ﻋﺎﺟﺰ ﻭ ﺭﻭﺍﺋﺢ ﻣﻨﺘﻨﻪﺍﺵ ﺧﺎﺭﺝ ﺍﺯ ﺑﻴﺎﻥ ﻭ ﺁﻥ ﺟﻤﻊ ﺍﮐﺜﺮﻯ‬

‫ﺑﻰﻟﺒﺎﺱ ﻭ ﻓﺮﺍﺵ‪ ...‬ﻭ ﺩﺭ ﺷﺒﻰ ﺍﺯ ﺷﺐﻫﺎ ﺩﺭ ﻋﺎﻟﻢ ﺭﺅﻳﺎ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﺍﻳﻦ ﮐﻠﻤﮥ ﻋﻠﻴﺎ ﺍﺻﻐﺎء ﺷﺪ "ﺍﻧّﺎ ﻧﻨﺼﺮﮎ‬
‫ﺑﮏ ﻭ ﺑﻘﻠﻤﮏ ‪ .‬ﻻ ﺗﺤﺰﻥ ﻋﻤﺎ ﻭﺭﺩ ﻋﻠﻴﮏ ﻭ ﻻ ﺗﺨﻒ ﺍﻧّﮏ ﻣﻦﺍﻻﻣﻨﻴﻦ‪.‬‬

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‫‪40 David Held, Democracy and the Global Order.‬‬
‫‪٤١‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﻟﻮﺡ ﺷﻴﺦ ﺹ ‪١٥-١٦‬‬

‫‪۳۹‬‬

‫ﺑﺘﻮﺳﻂ‬
‫ﻣﻰﺑﻴﻨﻴﻢ ﮐﻪ ﺍ ّﻭﻟﻴﻦ ﺗﺠﻠّﻰ ﺑﺎﺭﻗﮥ ﻭﺣﻰ ﺑﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺎ ﺟﻤﻠﮥ "ﺍﻧّﺎ ﻧﻨﺼﺮﮎ ﺑﮏ ﻭ ﺑﻘﻠﻤﮏ" )ﻣﺎ ﺗﺮﺍ‬
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‫ﺧﻮﺩﺕ ﻭ ﻗﻠﻤﺖ ﻧﺼﺮﺕ ﺧﻮﺍﻫﻴﻢ ﻧﻤﻮﺩ‪ (.‬ﺁﻏﺎﺯ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺗﻮ ّﺳﻂ ﺍﻳﻦ ﺑﻴﺎﻥ ﺍﺳﺖ ﮐﻪ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻣﺘﻮﻟّﺪ ﻣﻰﮔﺮﺩﺩ ﻭ ﻫﺴﺘﮥ ﻣﺪﻧﻴّﺘﻰ‬
‫ﺑﺪﻳﻊ ﻭ ﺟﻬﺎﻧﺸﻤﻮﻝ ﺩﺭ ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﮐﺎﺷﺘﻪ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻴﺎﻥ ﻣﻰﻓﺮﻣﺎﻳﺪ ﮐﻪ ﻣﺎ ﺗﺮﺍ‬

‫ﺑﺘﻮﺳﻂ ﻭﺟﻮﺩ ﺧﻮﺩﺕ ﻭ ﻗﻠﻤﺖ ﻧﺼﺮﺕ ﺧﻮﺍﻫﻴﻢ ﻧﻤﻮﺩ‪ .‬ﺁﻧﭽﻪ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﺳﺎﺩﻩ ﺍﻇﻬﺎﺭ ﺷﺪﻩ ﺍﺳﺖ ﺷﺎﻟﻮﺩﮤ ﺍﻧﻘﻼﺑﻰ ﺭﻭﺣﺎﻧﻰ‬
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‫ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﺸﺮﺳﺖ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﻣﺴﺎﺋﻞ ﭘﻴﭽﻴﺪﮤ ﺩﻳﮕﺮ‪ ،‬ﺍﻳﻦ ﺑﻴﺎﻥ ﺗﻌﺒﻴﺮ ﺑﺪﻳﻌﻰ ﺍﺯ ﻣﻔﻬﻮﻡ ﻧﺼﺮﺕ ﺑﺪﺳﺖ‬

‫ﻣﻰﺩﻫﺪ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﻣﻮﺍﻗﻊ ﺑﺮﺍﻯ ﻧﺼﺮﺕ ﻭ ﻏﻠﺒﻪ ﻭ ﺍﻇﻬﺎﺭ ﺩﻳﻦ ﺧﺪﺍ ﺩﺳﺖ ﺑﻪ ﮐﺎﺭﺑﺮﺩ ﻗﻬﺮ ﻭ‬

‫ﺧﺸﻮﻧﺖ ﺯﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﻋﺎﻟﻢ ﺍﺳﻼﻡ ﺍﻳﻦ ﺣﮑﻢ ﻧﺼﺮﺕ ﺑﺼﻮﺭﺕ ﺣﮑﻢ ﺟﻬﺎﺩ ﻭ ﻗﺘﺎﻝ ﺩﺭﺁﻣﺪ ﮐﻪ ﻣﮑ ّﺮﺭﴽ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺩﺭ ﻣﻮﺭﺩ‬

‫ﺗﻮﺳﻂ ﻭﺟﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻭ‬
‫ﺁﻥ ﺑﺤﺚ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍ ّﻣﺎ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺑﺎ ﺍﻳﻦ ﻭﺣﻰ ﺍﻟﻬﻰ ﺁﻏﺎﺯ ﺷﺪ ﮐﻪ ﻧﺼﺮﺕ ﺍﻣﺮ ﺧﺪﺍ ﺻﺮﻓﴼ ّ‬
‫ﻗﻠﻢ ﺍﻳﺸﺎﻥ ﺻﻮﺭﺕ ﻣﻰﭘﺬﻳﺮﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺣﮑﻤﺖ ﻭ ﺑﻴﺎﻥ ﻭ ﻗﺒﻮﻝ ﺩﺍﻭﻃﻠﺒﺎﻧﮥ ﺩﻝﻫﺎﻯ ﻣﺮﺩﻡ ﺍﺳﺖ ﮐﻪ ﺗﻨﻬﺎ ﻣﻼﮎ ﻭ ﻣﺒﻨﺎﻯ‬

‫ﻣﻮﺟﻪ ﻣﻰﺳﺎﺯﺩ ‪ .‬ﺗﻌﺒﻴﺮ ﺑﺪﻳﻊ ﺍﺻﻞ ﻧﺼﺮﺕ‪ ،‬ﻧﻔﻰ ﮐﺎﻣﻞ ﻫﺮ ﮔﻮﻧﻪ ﺧﺸﻮﻧﺖ‬
‫ﺍﺑﻼﻍ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﻮﺩﻩ ﻭ ﺍﻳﻤﺎﻥ ﺑﺪﺍﻥ ﺭﺍ ﻣﺸﺮﻭﻉ ﻭ‬
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‫ﺗﻘﺪﺱ ﻭ ﺣﻘﻮﻕ ﻣﺴﺎﻭﻯ ﺍﻧﺴﺎﻥﻫﺎﺳﺖ‪.‬‬
‫ﻣﺬﻫﺒﻰ‪ ،‬ﺗﺄﮐﻴﺪ ﺑﺮ ﺍﺻﻞ ﺁﺯﺍﺩﻯ ﻋﻘﻴﺪﻩ ﻭ ﻭﺟﺪﺍﻥ‪ ،‬ﻭ ﺍﺛﺒﺎﺕ ّ‬

‫‪٤٢‬‬

‫ﻫﻤﻴﻦ ﺍﺻﻞ ﺩﺭ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﻋﻤﻮﻣﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﮐﻪ ﺩﺭ ﺳﺎﻝ ‪ ١٢٤٢‬ﺷﻤﺴﻰ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٨٦٣‬ﻣﻴﻼﺩﻯ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ‬

‫ﺷﻬﺮ ﺑﻐﺪﺍﺩ ﺩﺭ ﺑﺎﻍ ﺭﺿﻮﺍﻥ ﺭﺥ ﺩﺍﺩ ﺍﻇﻬﺎﺭ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺑﺸﻬﺎﺩﺕ ﺧﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺭﻭﺯ ﺍ ّﻭﻝ ﺍﺯ ﺍﻳﻦ ﺍﻳّﺎﻡ ﺩﻭﺍﺯﺩﻩ ﺭﻭﺯ ﺍﻇﻬﺎﺭ‬

‫ﺍﻣﺮ ﻋﻤﻮﻣﻰ ﺑﻮﺩ ﮐﻪ ﺍﻳﺸﺎﻥ ﺳﻪ ﺍﺻﻞ ﺭﺍ ﺍﻋﻼﻥ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺍﺻﻞ ﺍ ّﻭﻝ ﺍﺻﻞ ﺭﻓﻊ ﺷﻤﺸﻴﺮ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﺎﻥ ﺍﺻﻞ ﻭﺣﺪﺕ‬

‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﻰ ﺑﺎﺷﺪ‪ .‬ﺍﺻﻞ ﺩ ّﻭﻡ ﺍﺻﻞ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﺍﺳﺘﻤﺮﺍﺭ ﻓﻴﺾ ﺍﻟﻬﻰ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺻﻞ ﺳ ّﻮﻡ ﺍﺻﻞ ﺗﻄﻬﻴﺮ ﻭ‬
‫ﺗﻘﺪﺱ ﻫﻤﮥ ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﺑﺮ ﺍﺳﺎﺱ ﺗﺠﻠّﻰ ﻫﻤﮥ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺧﺪﺍ ﺑﺮ ﻫﻤﮥ ﺍﺷﻴﺎء ﺍﺳﺖ ﮐﻪ ﺣﻘﻴﻘﺖ ﻫﺴﺘﻰ ﺭﺍ ﺍﻣﺮﻯ‬
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‫ﺭﻭﺣﺎﻧﻰ ﻣﻰ ﺷﻤﺎﺭﺩ‪ .‬ﺑﻪ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪:‬‬

‫ﺩﺭ ﻳﻮﻡ ﺍ ّﻭﻝ ﮐﻪ ﺟﻤﺎﻟﻘﺪﻡ ﺑﺮ ﻋﺮﺵ ﺍﻋﻈﻢ ﺩﺭ ﺑﺴﺘﺎﻧﻰ ﮐﻪ ﺑﻪ ﺭﺿﻮﺍﻥ ﻧﺎﻣﻴﺪﻩ ﺷﺪ ﻣﺴﺘﻮﻯ ﻟﺴﺎﻥ ﻋﻈﻤﺖ ﺑﻪ ﺳﻪ‬

‫ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻧﻄﻖ ﻓﺮﻣﻮﺩ‪ :‬ﻳﮑﻰ ﺁﻧﮑﻪ ﺳﻴﻒ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﻣﺮﺗﻔﻊ ﺍﺳﺖ ﻭ ﺁﺧﺮ ﻗﺒﻞ ﺍﺯ ﺍﻟﻒ ﺳﻨﻪ ﻫﺮ ﻧﻔﺴﻰ ﺍ ّﺩﻋﺎ ﻧﻤﺎﻳﺪ‬

‫ﻣﻘﺪﺱ ﺍﺳﺖ ﺍﺯ ﺩﻧﻴﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺍﻭﺳﺖ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻧﺼﺮﺕ ﺍﻳﻦ ﻧﺒﻮﺩﻩ ﮐﻪ‬
‫ﺟﻞ ﺫﮐﺮﻩ ّ‬
‫ﺣﻖ ّ‬
‫‪ ٤٢‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ ﮐﻪ ّ‬

‫ﻧﻔﺴﻰ ﺑﻪ ﻧﻔﺴﻰ ﻣﺤﺎﺭﺑﻪ ﻭ ﻳﺎ ﻣﺠﺎﺩﻟﻪ ﻧﻤﺎﻳﺪ ﺳﻠﻄﺎﻥ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺂء ﻣﻠﮑﻮﺕ ﺍﻧﺸﺎء ﺭﺍ ﺍﺯ ﺑ ّﺮ ﻭ ﺑﺤﺮ ﺑﻪ ﻳﺪ ﻣﻠﻮﮎ ﮔﺬﺍﺷﺘﻪ ﻭ ﺍﻳﺸﺎﻧﻨﺪ ﻣﻈﺎﻫﺮ ﻗﺪﺭﺕ‬

‫ﺟﻞ ﺫﮐﺮﻩ ﺍﺯ ﺑﺮﺍﻯ ﺧﻮﺩ ﺧﻮﺍﺳﺘﻪ ﻗﻠﻮﺏ ﻋﺒﺎﺩ ﺍﻭﺳﺖ ﮐﻪ ﮐﻨﺎﺋﺰ ﺫﮐﺮ ﻭ ﻣﺤﺒّﺖ ﺭﺑّﺎﻧﻴّﻪ ﻭ ﺧﺰﺍﺋﻦ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ‬
‫ﺣﻖ ّ‬
‫ﺍﻟﻬﻴّﻪ ﻋﻠﻰ ﻗﺪﺭ ﻣﺮﺍﺗﺒﻬﻢ‪.. .‬ﻭ ﺁﻧﭽﻪ ّ‬

‫ﺍﻟﻬﻴّﻪﺍﻧﺪ ﻟﻢﻳﺰﻝ ﺍﺭﺍﺩﮤ ﺳﻠﻄﺎﻥ ﻻﻳﺰﺍﻝ ﺍﻳﻦ ﺑﻮﺩﻩ ﮐﻪ ﻗﻠﻮﺏ ﻋﺒﺎﺩ ﺭﺍ ﺍﺯ ﺍﺷﺎﺭﺍﺕ ﺩﻧﻴﺎ ﻭ ﻣﺎ ﻓﻴﻬﺎ ﻃﺎﻫﺮ ﻧﻤﺎﻳﺪ ﺗﺎ ﻗﺎﺑﻞ ﺍﻧﻮﺍﺭ ﺗﺠﻠّﻴﺎﺕ ﻣﻠﻴﮏ ﺍﺳﻤﺎء ﻭ‬

‫ﺻﻔﺎﺕ ﺷﻮﻧﺪ ﭘﺲ ﺑﺎﻳﺪ ﺩﺭ ﻣﺪﻳﻨﮥ ﻗﻠﺐ ﺑﻴﮕﺎﻧﻪ ﺭﺍﻩ ﻧﻴﺎﺑﺪ ﺗﺎ ﺩﻭﺳﺖ ﻳﮕﺎﻧﻪ ﺑﻪ ﻣﻘ ّﺮ ﺧﻮﺩ ﺁﻳﺪ ﻳﻌﻨﻰ ﺗﺠﻠّﻰ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺗﺶ ﻧﻪ ﺫﺍﺗﻪ ﺗﻌﺎﻟﻰ ﭼﻪ ﮐﻪ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺻﻌﻮﺩ ﻭ ﻧﺰﻭﻝ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﭘﺲ ﻧﺼﺮﺕ ﺍﻟﻴﻮﻡ ﺍﻋﺘﺮﺍﺽ ﺑﺮ ﺍﺣﺪﻯ ﻭ ﻣﺠﺎﺩﻟﮥ ﺑﺎ ﻧﻔﺴﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ‬
‫ﺁﻥ ﺳﻠﻄﺎﻥ ﺑﻴﻤﺜﺎﻝ ﻻﺯﺍﻝ ّ‬

‫ﺑﻮﺩ ﺑﻠﮑﻪ ﻣﺤﺒﻮﺏ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻣﺪﺍﺋﻦ ﻗﻠﻮﺏ ﮐﻪ ﺩﺭ ﺗﺼ ّﺮﻑ ﺟﻨﻮﺩ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﺍﺳﺖ ﺑﻪ ﺳﻴﻒ ﺑﻴﺎﻥ ﻭ ﺣﮑﻤﺖ ﻭ ﺗﺒﻴﺎﻥ ﻣﻔﺘﻮﺡ ﺷﻮﺩ ﻟﺬﺍ ﻫﺮ‬

‫ﻧﻔﺴﻰ ﮐﻪ ﺍﺭﺍﺩﮤ ﻧﺼﺮﺕ ﻧﻤﺎﻳﺪ ﺑﺎﻳﺪ ﺍ ّﻭﻝ ﺑﻪ ﺳﻴﻒ ﻣﻌﺎﻧﻰ ﻭ ﺑﻴﺎﻥ ﻣﺪﻳﻨﮥ ﻗﻠﺐ ﺧﻮﺩ ﺭﺍ ﺗﺼ ّﺮﻑ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺫﮐﺮ ﻣﺎ ﺳﻮﻯ ﺍﻪﻠﻟ ﻣﺤﻔﻮﻅ ﺩﺍﺭﺩ ﻭ ﺑﻌﺪ ﺑﻪ‬
‫ﺟﻬﺎﻝ ﺍﺭﺗﮑﺎﺏ ﻧﻤﻮﺩﻩﺍﻧﺪ‬
‫ﺣﻖ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﻗﺒﻞ ﺑﻌﻀﻰ ﺍﺯ ّ‬
‫ﺗﻮﺟﻪ ﮐﻨﺪ ﺍﻳﻨﺴﺖ ﻣﻘﺼﻮﺩ ﺍﺯ ﻧﺼﺮﺕ ﺍﺑﺪﴽ ﻓﺴﺎﺩ ﻣﺤﺒﻮﺏ ّ‬
‫ﻣﺪﺍﺋﻦ ﻗﻠﻮﺏ ّ‬
‫ﺍﺑﺪﴽ ﻣﺮﺿﻰ ﻧﺒﻮﺩﻩ ﺍﻥ ُﺗﻘﺘﻠﻮﺍ ﻓﻰ ﺭﺿﺎﻩ ﻟﺨﻴﺮ ﻟﮑﻢ ﻣﻦ ﺍﻥ ﺗﻘﺘﻠﻮﺍ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ‪ ،‬ﺳﻮﺭﻩ ﻫﻴﻜﻞ‪ ،‬ﺹ ‪٣٠‬‬

‫‪۴۰‬‬

‫ﺑﮑﻞ ﺍﺳﻤﺎء ﺗﺠﻠّﻰ ﻓﺮﻣﻮﺩﻩ‪.‬‬
‫ﮐﻞ ﺍﺷﻴﺎء‬
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‫ﺟﻞ ﺟﻼﻟﻪ ﺩﺭ ﺁﻥ ﺣﻴﻦ ﺑﺮ ّ‬
‫ﺣﻖ ّ‬
‫ﺑﺎﻃﻞ ﺍﺳﺖ‪...‬ﻭ ﺛﺎﻟﺚ ّ‬

‫‪٤٣‬‬

‫ﺳ ّﻮﻣﻴﻦ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟّ ﺑﺎ ﻧﺰﻭﻝ ﺳﻮﺭﮤ ﻫﻴﮑﻞ ﻭ ﺍﻟﻮﺍﺡ ﮔﻮﻧﺎﮔﻮﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺧﻄﺎﺏ ﺑﻪ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻋﺎﻟﻢ‬

‫ﺻﻮﺭﺕ ﻣﻰﭘﺬﻳﺮﺩ‪ .‬ﺟﺎﻟﺐ ﺍﺳﺖ ﮐﻪ ﻫﺴﺘﮥ ﺍﺻﻠﻰ ﺍﻳﻦ ﺍﻟﻮﺍﺡ ﺩﻋﻮﺕ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻋﺎﻟﻢ‪ ،‬ﺳﺮﺍﻥ ﻣﺬﻫﺒﻰ ﻭ‬

‫ﺟﻤﻬﻮﺭ ﻣﺮﺩﻡ ﺟﻬﺎﻥ ﺑﻪ ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﻭ ﺍﺗّﺤﺎﺩ ﻭ ﺍﺗّﻔﺎﻕ ﻭ ﻳﮕﺎﻧﮕﻰ ﺍﺳﺖ‪ .‬ﻣﻰﺑﻴﻨﻴﻢ ﮐﻪ ﻣﺎﻫﻴّﺖ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺑﺎ ﺍﺑﻌﺎﺩ ﮔﻮﻧﺎﮔﻮﻥ‬
‫ﻣﻔﻬﻮﻡ ﺻﻠﺢ ﻭ ﺍﺻﻼﺡ‪ ،‬ﻧﻔﻰ ﻓﺮﻫﻨﮓ ﺧﺸﻮﻧﺖ‪ ،‬ﻭ ﺍﺛﺒﺎﺕ ﻓﺮﻫﻨﮓ ﺍﻟﻔﺖ ﻭ ﻳﮕﺎﻧﮕﻰ ﻭ ﻣﺤﺒّﺖ ﺟﻬﺎﻧﻰ ﻣﻤﺰﻭﺝ ﻭ ﭘﻴﻮﺳﺘﻪ‬

‫ﺍﺳﺖ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺳﻮﺭﮤ ﻫﻴﮑﻞ ﻭ ﺩﻳﮕﺮ ﺍﻟﻮﺍﺡ ﺧﻮﺩ ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﺑﻪ ﺻﻠﺢ ﭘﺎﻳﺪﺍﺭ ﺟﻬﺎﻧﻰ ﺭﺍ ﺑﻪ ﺑﺸﺮﻳّﺖ ﺍﺭﺍﺋﻪ ﻓﺮﻣﻮﺩﻧﺪ‪.‬‬

‫ﺑﺤﺪﻯ ﮊﺭﻑ ﻭ ﻭﺳﻴﻊ ﻭ ﺩﻗﻴﻖ ﺍﺳﺖ ﮐﻪ ﻫﻨﻮﺯ ﻫﻢ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﻋﻠﻮﻡ ﺳﻴﺎﺳﻰ‪ ،‬ﺭﻭﺍﺑﻂ‬
‫ﺍﻳﻦ ﻣﺒﺎﺣﺚ ﻭ ﺍﺻﻮﻝ‬
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‫ﺑﻴﻦﺍﻟﻤﻠﻠﻰ‪ ،‬ﺟﺎﻣﻌﻪﺷﻨﺎﺳﻰ‪ ،‬ﻭ ﻳﺎ ﻓﻼﺳﻔﮥ ﺳﻴﺎﺳﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺯ ﺍﺭﺍﺋﮥ ﭼﻨﺎﻥ ﺑﻴﻨﺶ ﺟﺎﻣﻊ ﻭ ﮔﺴﺘﺮﺩﻩﺍﻯ ﻋﺎﺟﺰﻧﺪ‪ .‬ﻣﻔﻬﻮﻡ ﺻﻠﺢ‬

‫ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻔﻬﻮﻣﻰ ﺍﺳﺖ ﭼﻨﺪ ﺑﻌﺪﻯ‪ .‬ﻋﻠﻞ ﻭ ﻋﻮﺍﻣﻞ ﺻﻠﺢ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﻪ ﻳﮏ ﻋﺎﻣﻞ ﺗﻘﻠﻴﻞ ﺩﺍﺩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺎﻳﺪ‬

‫ﻣﻴﺴﺮ ﮔﺮﺩﺩ‪ .‬ﺑﺮﺍﻯ ﺩﺭﮎ ﺑﻬﺘﺮ‬
‫ﺗﻮﺟﻪ ﻧﻤﻮﺩ ﺗﺎ ﺣﺮﮐﺖ ﺩﺭ ﺟﻬﺖ ﺻﻠﺢ ﺟﻬﺎﻧﻰ ّ‬
‫ﺑﻪ ﻫﻤﮥ ﻋﻮﺍﻣﻞ ﺳﺎﺧﺘﺎﺭﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﺻﻠﺢ ّ‬

‫ﺍﻧﺪﻳﺸﮥ ﺻﻠﺢ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﻪ ﺫﮐﺮ ﺳﻪ ﻧﻈﺮﻳّﮥ ﮐﻠّﻰ ﺩﺭﺧﺼﻮﺹ ﺻﻠﺢ ﺩﺭ ﻣﺒﺎﺣﺚ ﮐﻨﻮﻧﻰ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺟﻬﺎﻥ ﺍﺷﺎﺭﻩ‬

‫ﻣﻰﮐﻨﻴﻢ‪ .‬ﻫﺮ ﻳﮏ ﺍﺯ ﺻﺎﺣﺒﺎﻥ ﺍﻳﻦ ﺳﻪ ﻧﻈﺮﻳّﻪ ﻧﻈﺮ ﺧﻮﺩ ﺭﺍ ﺻﺎﺋﺐ ﻭ ﻧﻈﺮﻳّﺎﺕ ﺩﻳﮕﺮ ﺭﺍ ﻧﺎﺩﺭﺳﺖ ﻣﻰﺩﺍﻧﺪ‪ .‬ﻫﺮ ﺳﻪ ﻧﻈﺮﻳّﻪ‬

‫ﺍﻧﺪﻳﺸﻪﺍﻯ ﺗﻘﻠﻴﻞﮔﺮﺍﻳﺎﻧﻪ)‪ (reductionistic‬ﻭ ﻳﮏ ﺑﻌﺪﻯ ﺭﺍ ﺍﺭﺍﺋﻪ ﻣﻰﮐﻨﻨﺪ‪ .‬ﺍ ّﻣﺎ ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﻭﺳﻂ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ‬

‫ﻫﻤﮥ ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﺭﺍ ﺑﻪ ﺻﺮﺍﺣﺖ ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﻟﺰﻭﻡ ﻫﺮ ﺳﻪ ﻋﺎﻣﻞ ﺭﺍ ﺑﺮﺍﻯ ﺗﺤ ّﻘﻖ ﺻﻠﺢ ﻣﻮﺭﺩ ﺗﺄﮐﻴﺪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﻧﻈﺮﻳّﮥ ﺍ ّﻭﻝ ﻧﻈﺮﻳّﮥ ﻭﺍﻗﻊﮔﺮﺍﺋﻰ )‪ (Realism‬ﺍﺳﺖ ﮐﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﻧﻈﺮﻳّﻪ ﭼﻴﺮﻩ ﺩﺭ ﻣﺒﺎﺣﺚ ﻋﻠﻮﻡ ﺳﻴﺎﺳﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﻈﺮﻳّﻪ‬

‫ﺑﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻋﺎﻣﻞ ﺗﻌﻴﻴﻦﮐﻨﻨﺪﮤ ﺟﻨﮓ ﻳﺎ ﺻﻠﺢ ﭼﻴﺰﻯ ﺟﺰ ﺳﺎﺧﺘﺎﺭ ﻧﻈﺎﻡ ﺳﻴﺎﺳﻰ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺩﻧﻴﺎ ﻧﻴﺴﺖ‪ .‬ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺑﺮ‬

‫ﻃﺒﻖ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ‪ ،‬ﻋﺎﻣﻞ ﻣﻬﻢ ﺳﺎﺧﺘﺎﺭ ﻭ ﻧﻈﺎﻡ ﺭﻭﺍﺑﻂ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺍﺳﺖ ﻭ ﻧﻪ ﺷﮑﻞ ﺑﺨﺼﻮﺹ ﺁﺣﺎﺩ ﺍﻳﻦ ﻧﻈﺎﻡ‪ .‬ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ‬
‫ﮐﻪ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﻧﻮﻋﻰ ﺗﻌﻤﻴﻢ ﻣﮑﺘﺐ ﺳﺎﺧﺖﮔﺮﺍﺋﻰ )‪ (structuralism‬ﺩﺭ ﺳﻄﺢ ﻧﻈﺎﻡ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺍﺳﺖ‪ .‬ﻧﻈﺮﻳّﮥ ﻭﺍﻗﻊﮔﺮﺍﻳﺎﻧﻪ ﺑﺮ‬

‫ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺳﺎﺧﺘﺎﺭ ﻧﻈﺎﻡ ﺳﻴﺎﺳﻰ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺳﺎﺧﺘﺎﺭ ﻫﺮﺝ ﻭ ﻣﺮﺝ ﻭ ﺁﻧﺎﺭﺷﻴﺰﻡ ﺍﺳﺖ ﻳﻌﻨﻰ ﻧﻈﺎﻡ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻓﺎﻗﺪ ﻳﮏ‬

‫ﺣﮑﻮﻣﺖ ﻭ ﻧﻬﺎﺩﻫﺎﻯ ﻣﻄﺎﻉ ﻭ ﺗﻮﺍﻧﻤﻨﺪ ﺟﻬﺎﻧﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻧﻈﺎﻡ ﮐﻪ ﻧﻈﺎﻣﻰ ﻣﻠّﻰﮔﺮﺍﻳﺎﻧﻪ ﻭ ﻧﺎﺳﻴﻮﻧﺎﻟﻴﺴﺘﻰ ﺍﺳﺖ ﺁﺣﺎﺩ ﻭ ﺍﺟﺰﺍء‬

‫ﻧﻈﺎﻡ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺭﺍ ﮐﺸﻮﺭﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻧﻰ ﺗﺸﮑﻴﻞ ﻣﻰﺩﻫﻨﺪ ﮐﻪ ﻫﻤﮕﻰ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺩﺭ ﺭﻗﺎﺑﺖ ﻭ ﺳﺘﻴﺰ ﻫﺴﺘﻨﺪ ﻭ ﻫﺮ ﻳﮏ ﺩﻳﮕﺮﻯ‬
‫ﺭﺍ ﺩﺷﻤﻨﻰ ﺑﺎﻟﻔﻌﻞ ﻳﺎ ﺑﺎﻟﻘ ّﻮﻩ ﻣﻰﺩﺍﻧﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺳﺎﺧﺘﺎﺭ ﻫﺮﺝ ﻭ ﻣﺮﺝ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺑﺎﻋﺚ ﻣﺨﺎﻃﺮﻩ ﻭ ﺍﺣﺴﺎﺱ ﻋﺪﻡ ﺍﻣﻨﻴّﺖ ﺑﺮﺍﻯ‬

‫ﻫﻤﮥ ﺁﺣﺎﺩ ﻣﻰﺑﺎﺷﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﻤﮥ ﮐﺸﻮﺭﻫﺎ ﻗﺒﻞ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺩﻳﮕﺮ ﺩﺭ ﻓﮑﺮ ﺁﻥ ﻫﺴﺘﻨﺪ ﮐﻪ ﺍﻣﻨﻴّﺖ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻗﺒﺎﻝ ﺗﻬﺪﻳﺪ‬

‫ﻧﻈﺎﻣﻰ ﺧﺎﺭﺟﻰ ﺗﻀﻤﻴﻦ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻧﺘﻴﺠﮥ ﺍﻳﻦ ﺍﻣﺮ ﻣﺴﺎﺑﻘﮥ ﺗﺴﻠﻴﺤﺎﺗﻰ ﺟﻬﺎﻧﻰ ﺍﺳﺖ‪ .‬ﻣﮑﺘﺐ ﻭﺍﻗﻊﮔﺮﺍﻳﺎﻧﻪ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻧﻈﺎﻡ‬
‫ﻣﻬﻤﻰ ﺩﺭ ﺗﻌﻴﻴﻦ ﺟﻨﮓ ﻳﺎ ﺻﻠﺢ ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ ﺍﻳﻦ ﺳﺎﺧﺘﺎﺭ ﻧﻈﺎﻣﻰ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺍﺳﺖ ﮐﻪ ﺗﻌﻴﻴﻦﮐﻨﻨﺪﻩ‬
‫ﺩﺍﺧﻠﻰ ﺍﻳﻦ ﺁﺣﺎﺩ ﻣﻠّﻰ ﺍﺛﺮ ّ‬

‫ﺍﺳﺖ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﻃﺮﻓﺪﺍﺭﺍﻥ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﻧﻔﺲ ﻧﻈﺎﻡ ﻫﺮﺝ ﻭ ﻣﺮﺝ ﺭﺍ ﻣﻮﺭﺩ ﺳﺌﻮﺍﻝ ﻗﺮﺍﺭ ﻧﻤﻰﺩﻫﻨﺪ ﺩﺭ ﻧﺘﻴﺠﻪ ﻧﻈﺮﻳّﮥ ﺍﻳﺸﺎﻥ ﺩﺭ‬
‫ﻣﻮﺭﺩ ﺻﻠﺢ ﺑﻪ ﺑﺤﺜﻰ ﺩﺭﻣﻮﺭﺩ ﻣﻮﺍﺯﻧﮥ ﻗﻮﺍ )‪ (balance of power‬ﻭ ﻣﻮﺍﺯﻧﮥ ﻭﺣﺸﺖ )‪ (balance of terror‬ﻣﺤﺪﻭﺩ ﻣﻰﮔﺮﺩﺩ‪.‬‬
‫‪٤٣‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ‪ ،‬ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ‪ ،‬ﺟﻠﺪ ‪ ٨‬ﺻﻔﺤﮥ ‪٦٤‬‬

‫‪۴۱‬‬

‫ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﺑﺎﻭﺭﻫﺎﻯ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﺍﻳﺠﺎﺩ ﻧﻴﺮﻭﻯ ﻫﺴﺘﻪﺍﻯ ﻭ ﺳﻼﺣﻬﺎﻯ ﺍﺗﻤﻰ ﻣﻮﺍﺯﻧﮥ ﻭﺣﺸﺖ ﺩﺭ‬
‫ﺩﻧﻴﺎ ﺑﺼﻮﺭﺗﻰ ﺩﺭﺁﻣﺪ ﮐﻪ ﻫﻴﭻ ﮐﺸﻮﺭﻯ ﺟﻨﮓ ﺭﺍ ﺑﻪ ﻧﻔﻊ ﺧﻮﺩ ﻧﻤﻰﺑﻴﻨﺪ ﭼﺮﺍ ﮐﻪ ﺟﻨﮓ ﺯﻣﺎﻧﻰ ﻋﻘﻼﻧﻰ ﺗﻠ ّﻘﻰ ﻣﻰﺷﻮﺩ ﮐﻪ‬

‫ﮐﺸﻮﺭﻯ ﺑﺘﻮﺍﻧﺪ ﺑﺮ ﺩﻳﮕﺮﻯ ﻏﻠﺒﻪ ﮐﻨﺪ ﻭ ﺑﺪﻭﻥ ﺗﻠﻔﺎﺕ ﻭ ﺯﻳﺎﻥ ﺷﺪﻳﺪ ﻣﻨﺎﻓﻊ ﺯﻳﺎﺩﻯ ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪ .‬ﺍ ّﻣﺎ ﺩﺭ ﺩﻧﻴﺎﻯ ﺳﻼﺣﻬﺎﻯ ﺍﺗﻤﻰ ﻭ‬

‫ﻫﺴﺘﻪﺍﻯ ﺍﻣﮑﺎﻧﻰ ﺑﺮﺍﻯ ﭘﻴﺮﻭﺯﻯ ﺩﺭ ﮐﺎﺭ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺗﺠﻬﻴﺰ ﮐﺸﻮﺭﻫﺎ ﺑﻪ ﺳﻼﺡﻫﺎﻯ ﺍﺗﻤﻰ ﺑﻌﻨﻮﺍﻥ ﺿﺎﻣﻦ ﺻﻠﺢ ﺗﻠ ّﻘﻰ‬
‫ﻣﻰﺷﻮﺩ‪ .‬ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺗﺄﮐﻴﺪ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ ﻃﻮﻻﻧﻰﺗﺮﻳﻦ ﺩﻭﺭﺍﻥ ﺻﻠﺢ ﻣﻴﺎﻥ ﮐﺸﻮﺭﻫﺎﻯ ﺗﻮﺍﻧﻤﻨﺪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﺧﻴﺮ ﻳﻌﻨﻰ ﭘﺲ ﺍﺯ‬

‫ﺟﻨﮓ ﺟﻬﺎﻧﻰ ﺩ ّﻭﻡ ﻭ ﺩﺭ ﻗﻠﺐ ﺟﻨﮓ ﺳﺮﺩ ﻣﻴﺎﻥ ﺩﻭ ﻗﻄﺐ ﮐﻤﻮﻧﻴﺰﻡ ﻭ ﺳﺮﻣﺎﻳﻪﺩﺍﺭﻯ ﻣﺤ ّﻘﻖ ﺷﺪ‪ .‬ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﻳﻦ ﻧﻈﺮﻳّﻪﭘﺮﺩﺍﺯﺍﻥ‬
‫ﻧﺎﺑﻮﺩﻯ ﻧﻈﺎﻡ ﺩﻭ ﻗﻄﺒﻰ )ﺟﻨﮓ ﺳﺮﺩ( ﻭ ﻣﺤﺪﻭﺩ ﺳﺎﺧﺘﻦ ﺳﻼﺣﻬﺎﻯ ﻫﺴﺘﻪﺍﻯ ﺭﺍ ﺍﻣﺮﻯ ﻣﻨﻔﻰ ﻭ ﻣﺨﺎﻟﻒ ﺻﻠﺢ ﺗﻠ ّﻘﻰ ﮐﺮﺩﻩﺍﻧﺪ‪.‬‬

‫‪٤٤‬‬

‫ﻧﻈﺮﻳّﮥ ﺩ ّﻭﻡ ﻧﻮﻋﻰ ﻧﻈﺮﻳّﮥ ﺫﻫﻦﮔﺮﺍﺋﻰ ﺍﺳﺖ )‪ (Idealism‬ﮐﻪ ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﺻﻠﺢ ﻳﺎ ﺟﻨﮓ ﺭﺍ ﻭﻳﮋﮔﻰ ﺁﺣﺎﺩ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ‬

‫ﺩﺍﻧﺴﺘﻪ ﻭ ﺳﺎﺧﺘﺎﺭ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺭﺍ ﻓﺎﻗﺪ ﺍﻫﻤﻴّﺖ ﻣﻰﺷﻤﺎﺭﺩ‪ .‬ﺑﺮﻃﺒﻖ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﻋﺎﻣﻞ ﺗﻌﻴﻴﻦﮐﻨﻨﺪﮤ ﺟﻨﮓ ﻳﺎ ﺻﻠﺢ‪ ،‬ﺳﺎﺧﺖ‬

‫ﺳﻴﺎﺳﻰ ﺗﮏ ﺗﮏ ﮐﺸﻮﺭﻫﺎﺳﺖ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﻧﻈﺮﻳّﮥ ﺫﻫﻦﮔﺮﺍﺋﻰ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺿﺎﻣﻦ ﺻﻠﺢ ﺑﻮﺩﻩ ﻭ‬

‫ﺑﺎﻟﻌﮑﺲ ﻓﻘﺪﺍﻥ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﻣﺸ ّﻮﻕ ﺟﻨﮓ ﻭ ﭘﺮﺧﺎﺷﮕﺮﻯ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﮐﻪ ﮔﺎﻫﻰ "ﻧﻈﺮﻳّﮥ ﺩﻣﮑﺮﺍﺗﻴﮏ ﺻﻠﺢ"‬

‫ﺗﻮﺳﻂ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﺤ ّﻘﻘﺎﻥ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﺁﻣﺎﺭﻯ ﻭ ﺗﺎﺭﻳﺨﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ‬
‫)‪ (democratic peace theory‬ﻧﺎﻣﻴﺪﻩ ﻣﻰﺷﻮﺩ ّ‬

‫ﺻﺤﺖ ﺁﻥ ﺗﻘﺮﻳﺒﴼ ﺍﺗّﻔﺎﻕ ﻧﻈﺮ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺑﺪﻳﻦ ﻣﻌﻨﻰ ﮐﻪ ﺁﻣﺎﺭ ﺗﺎﺭﻳﺨﻰ ﺑﺨﻮﺑﻰ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﮐﻪ ﮐﺸﻮﺭﻫﺎﻯ‬
‫ﺩﺭ ﻣﻮﺭﺩ‬
‫ّ‬

‫ﻻ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻧﻤﻰﺟﻨﮕﻨﺪ ﻭ ﻣﻴﺰﺍﻥ ﺟﻨﮓ ﻣﻴﺎﻥ ﭼﻨﻴﻦ ﮐﺸﻮﺭﻫﺎﺋﻰ ﺑﺎﻟﻨّﺴﺒﻪ ﺑﻪ ﺩﻳﮕﺮ ﮐﺸﻮﺭﻫﺎ ﺑﺴﻴﺎﺭ‬
‫ﺩﻣﮑﺮﺍﺗﻴﮏ ﻣﻌﻤﻮ ً‬
‫ﻧﺎﭼﻴﺰﺳﺖ‪.‬‬

‫‪٤٥‬‬

‫ﺍﻳﻦ ﻧﻈﺮﻳّﻪﭘﺮﺩﺍﺯﺍﻥ ﺧﺎﻃﺮﻧﺸﺎﻥ ﻣﻰﺳﺎﺯﻧﺪ ﮐﻪ ﻣﺸﺎﺭﮐﺖ ﻣﺮﺩﻡ ﺩﺭ ﺗﺼﻤﻴﻢﮔﻴﺮﻯ ﺳﻴﺎﺳﻰ‪ ،‬ﻋﺎﺩﺕ ﺑﻪ ﺍﺗّﺨﺎﺫ ﺗﺪﺍﺑﻴﺮ‬

‫ﺻﻠﺢﺁﻣﻴﺰ ﺩﺭ ﺩﺍﺧﻞ ﺁﻥ ﮐﺸﻮﺭﻫﺎ ﻭ ﺍﺣﺘﺮﺍﻡ ﻣﺘﻘﺎﺑﻞ ﻣﺮﺩﻡ ﻣﺘﻌﻠّﻖ ﺑﻪ ﺷﻴﻮﻩ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺍﺯ ﺟﻤﻠﻪ ﻋﻮﺍﻣﻠﻰ ﺍﺳﺖ ﮐﻪ ﺻﻠﺢ ﺭﺍ‬

‫ﺣﻞ ﺻﻠﺢ ﺍﺯ ﻧﻈﺮ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﺗﻮﺳﻌﻪ ﻭ ﺗﺸﻮﻳﻖ ﺩﻣﮑﺮﺍﺳﻰ ﺩﺭ ﺳﺮﺍﺳﺮ‬
‫ﻣﻴﺎﻥ ﮐﺸﻮﺭﻫﺎﻯ ﺩﻣﮑﺮﺍﺗﻴﮏ ﺗﺸﻮﻳﻖ ﻣﻰﮐﻨﺪ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺭﺍﻩ ّ‬

‫ﺟﻬﺎﻥ ﺍﺳﺖ‪.‬‬

‫ﻧﻈﺮﻳّﮥ ﺳ ّﻮﻡ ﮐﻪ ﻧﻮﻉ ﺩﻳﮕﺮﻯ ﺍﺯ ﻧﻈﺮﻳّﮥ ﺫﻫﻦﮔﺮﺍﺋﻰ ﺍﺳﺖ ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﺟﻨﮓ ﻭ ﺻﻠﺢ ﺭﺍ ﺍﺭﺯﺵﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻣﺮﺩﻡ‬

‫ﺑﺸﻤﺎﺭ ﻣﻰﺁﻭﺭﺩ ‪ .‬ﺑﺮ ﻃﺒﻖ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﻧﻪ ﺳﺎﺧﺘﺎﺭ ﻧﻈﺎﻡ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻭ ﻧﻪ ﺳﺎﺧﺘﺎﺭ ﺳﻴﺎﺳﻰ ﻭﺍﺣﺪﻫﺎﻯ ﻣﻠّﻰ ﻫﻴﭽﻴﮏ ﺗﺄﺛﻴﺮ ﻋﻤﺪﻩﺍﻯ‬

‫ﺩﺭ ﺗﺤ ّﻘﻖ ﺟﻨﮓ ﻳﺎ ﺻﻠﺢ ﻧﺪﺍﺭﻧﺪ ﺑﺎﻟﻌﮑﺲ ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﺗﻌﻴﻴﻦ ﮐﻨﻨﺪﻩ ﺟﻨﮓ ﻳﺎ ﺻﻠﺢ ﺩﺭ ﺩﻧﻴﺎ ﻧﺤﻮﮤ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻭ ﺟﻬﺎﻥﺑﻴﻨﻰ‬

‫ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺻﻠﺢﺩﻭﺳﺖ ﻭ ﺻﻠﺢﺟﻮ ﺑﺎﺷﻨﺪ ﻭ ﺟﻨﮓ ﺭﺍ ﺍﻣﺮﻯ ﻣﻨﻔﻮﺭ ﻭ ﻏﻴﺮﺍﻧﺴﺎﻧﻰ ﺷﻤﺎﺭﻧﺪ ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﺗﺤ ّﻘﻖ‬

‫ﻣﻰﻳﺎﺑﺪ‪ .‬ﻃﺮﻓﺪﺍﺭﺍﻥ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﻧﻮﻋﻰ ﻓﺮﻫﻨﮓ ﺻﻠﺢﺩﻭﺳﺘﻰ ﺩﺭ ﺩﻧﻴﺎ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺑﺰﻭﺩﻯ ﺩﺭ ﺩﻧﻴﺎ ﭼﻴﺮﻩ‬

‫ﻣﻰﮔﺮﺩﺩ ﻭ ﻟﺬﺍ ﺟﻨﮓ ﺭﺍ ﺍﻣﺮﻯ ﻣ ّﻮﻗﺘﻰ ﻣﻰﭘﻨﺪﺍﺭﻧﺪ‪.‬‬

‫‪٤٦‬‬

‫ﺗﻮﺟﻪ ﺩﺍﺷﺖ ﮐﻪ ﺳﻪ ﻧﻈﺮﻳّﮥ ﻓﻮﻕ ﺑﻴﺎﻧﮕﺮ ﺩﻗﻴﻖﺗﺮﻳﻦ ﻧﻈﺮﻳّﺎﺕ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺟﻬﺎﻥ ﺩﺭ ﻗﺮﻥ ﺑﻴﺴﺖ ﻭ ﻳﮑﻢ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍ ّﻣﺎ‬
‫ﺑﺎﻳﺪ ّ‬
‫‪44 John J. Mearshheimer, Back to the Future: Instability in Europe after the Cold War.‬‬

‫‪45 R. J. Rummel, Libertarianism and International Violence, Journal of Conflict Resolution, Vol. 27, No. 1. (Mar.,‬‬
‫‪1983), pp. 27-71.‬‬

‫‪46 John E. Mueller, Retreat from Doomsday.‬‬

‫‪۴۲‬‬

‫ﻧﮑﺘﮥ ﻏﺮﻳﺐ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻳﮏ ﺍﻳﺮﺍﻧﻰ ﺍﺯ ﻭﺳﻂ ﺯﻧﺪﺍﻥ ﺩﺭ ﻧﻴﻤﮥ ﻗﺮﻥ ‪ ١٩‬ﻣﻴﻼﺩﻯ ﻧﻈﺮﻳّﻪﺍﻯ ﺟﺎﻣﻊ ﻭ ﻫﻤﻪ ﺟﺎﻧﺒﻪ ﺩﺭ ﻣﻮﺭﺩ ﺻﻠﺢ‬

‫ﺍﺭﺍﺋﻪ ﮐﺮﺩﻩ ﺍﺳﺖ ﮐﻪ ﺣﺎﻭﻯ ﻫﻤﮥ ﻧﮑﺎﺕ ﻣﺜﺒﺖ ﺍﻳﻦ ﺳﻪ ﻧﻈﺮﻳّﻪ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻰ ﮐﻪ ﺍﺯ ﺗﻨﮕﻨﺎﻯ ﺗﻘﻠﻴﻞﮔﺮﺍﻳﺎﻧﮥ ﻫﺮ ﺳﻪ ﻧﻈﺮ ﻓﺮﺍﺗﺮ‬
‫ﻣﻰﺭﻭﺩ‪ .‬ﭼﻨﺎﻧﮑﻪ ﺩﻳﺪﻳﻢ ﺍ ّﻭﻟﻴﻦ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺑﺮ ﺿﺮﻭﺭﺕ ﺗﻌﺒﻴﺮ ﺟﺪﻳﺪﻯ ﺍﺯ ﻣﻔﻬﻮﻡ ﻧﺼﺮﺕ ﺗﺄﮐﻴﺪ ﻧﻤﻮﺩ‪ .‬ﺍﻳﻦ ﺍﻣﺮ‬

‫ﻧﺸﺎﻧﻪﺍﻯ ﺍﺯ ﺍﻳﻦ ﻭﺍﻗﻌﻴّﺖ ﺍﺳﺖ ﮐﻪ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻣﺮﺩﻡ ﺑﺸﺮ ﺭﺍ ﺑﻪ ﻓﺮﻫﻨﮓ ﻧﻮﻳﻨﻰ ﺩﻋﻮﺕ ﻧﻤﻮﺩ ﮐﻪ ﺍﻳﻦ ﻓﺮﻫﻨﮓ ﻓﺮﻫﻨﮓ ﻳﮕﺎﻧﮕﻰ‬

‫ﻭ ﺻﻠﺢ ﻭ ﺍﺗّﺤﺎﺩ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻧﻪ ﺗﻨﻬﺎ ﺿﻐﻴﻨﻪ ﻭ ﮐﻴﻨﮥ ﻣﺬﻫﺒﻰ ﺭﺍ ﻣﻄﻠﻘﴼ ﻣﻄﺮﻭﺩ ﻓﺮﻣﻮﺩﻧﺪ ﺑﻠﮑﻪ ﺑﻌﻼﻭﻩ ﻫﺮ ﮔﻮﻧﻪ‬
‫ﻓﺮﻫﻨﮓ ﺧﺸﻮﻧﺖ ﺭﺍ ﻣﻮﺭﺩ ﺍﻧﺘﻘﺎﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﺳﺮﺗﺎﺳﺮ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﮐﻮﺷﺸﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﺩﮔﺮﮔﻮﻥ ﺳﺎﺧﺘﻦ‬

‫ﺩﻝﻫﺎﻯ ﻣﺮﺩﻡ ﺑﺸﺮ ﺗﺎ ﺍﺯ ﺗﻨﮕﻨﺎﻯ ﻧﻔﺮﺕ ﻭ ﺧﺸﻮﻧﺖ ﺑﻪ ﮔﻠﺰﺍﺭ ﻣﺤﺒّﺖ ﻭ ﻳﮕﺎﻧﮕﻰ ﻗﺪﻡ ﮔﺬﺍﺭﻧﺪ‪.‬‬

‫‪٤٧‬‬

‫ﺍ ّﻣﺎ ﺗﺤ ّﻘﻖ ﭼﻨﻴﻦ ﻓﺮﻫﻨﮓ‬

‫ﺻﻠﺤﻰ ﺩﺭ ﻣﻴﺎﻥ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﻧﻴﺎﺯﻣﻨﺪ ﺗﺤ ّﻮﻻﺕ ﻭ ﺗﻄ ّﻮﺭﺍﺕ ﺑﻨﻴﺎﺩﻯ ﺍﺧﻼﻗﻰ‪ ،‬ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﻭ ﺳﻴﺎﺳﻰ ﺩﺭ ﺩﻧﻴﺎﺳﺖ‪.‬‬

‫ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺍﺯ ﻟﺰﻭﻡ ﺭﻭﻳﮑﺮﺩﻯ ﺟﺪﻳﺪ ﺑﻪ ﺩﻳﺎﻧﺖ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ ﻭ ﺍﻋﻼﻥ ﻣﻰﺩﺍﺭﺩ ﮐﻪ "ﺩﻳﻦ ﺑﺎﻳﺪ ﺳﺒﺐ ﺍﻟﻔﺖ ﻭ‬
‫ﻣﺤﺒّﺖ ﺑﺎﺷﺪ" ﻭ ﺷﺎﺭﻉ ﺑﻬﺎﺋﻰ ﺑﺼﺮﺍﺣﺖ ﺑﻰﺩﻳﻨﻰ ﺭﺍ ﺑﻪ ﻣﺮﺍﺗﺐ ﺍﺯ ﺁﻥ ﻧﻮﻉ ﺍﻋﺘﻘﺎﺩ ﺩﻳﻨﻰ ﮐﻪ ﺑﺎﻋﺚ ﺧﺸﻮﻧﺖ ﻭ ﺟﻨﮓ ﻭ‬

‫ﺑﻴﮕﺎﻧﮕﻰ ﺷﻮﺩ ﺑﻬﺘﺮ ﻣﻰﺷﻤﺎﺭﺩ‪ .‬ﻧﺴﺦ ﮐﺎﻣﻞ ﺣﮑﻢ ﺟﻬﺎﺩ ﻭ ﻗﺘﺎﻝ ﺍﺯ ﺟﻤﻠﻪ ﻣﻈﺎﻫﺮ ﺍﻳﻦ ﻓﺮﻫﻨﮓ ﻧﻮﻳﻦ ﺍﺳﺖ‪ .‬ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻰ ﺑﻪ‬

‫ﻭﺣﺪﺕ ﺍﺩﻳﺎﻥ ﻭ ﻭﺣﺪﺕ ﺍﻧﺒﻴﺎء ﮐﻪ ﺑﺎﺯﺗﺎﺑﻰ ﺍﺯ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺨﻰ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﺩﺭﻳﭽﮥ ﻓﺮﻫﻨﮓ ﺟﺪﻳﺪﻯ ﺭﺍ ﺑﺮﻭﻯ ﻣﺮﺩﻡ ﺩﻧﻴﺎ ﺑﺎﺯ‬
‫ﻣﻰﮐﻨﺪ‪ .‬ﺑﺮ ﻃﺒﻖ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ‪ ،‬ﺍﺯﺟﻤﻠﻪ ﺩﻳﺎﻧﺖ ﻳﻬﻮﺩ‪ ،‬ﺩﻳﺎﻧﺖ ﻣﺴﻴﺢ‪ ،‬ﺩﻳﺎﻧﺖ ﺍﺳﻼﻡ‪ ،‬ﺩﻳﺎﻧﺖ ﺯﺭﺗﺸﺖ‪ ،‬ﺩﻳﺎﻧﺖ‬

‫ﺑﻮﺩﺍ ﻭ ﺩﻳﺎﻧﺖ ﻫﻨﺪﻭ ﻫﻤﮕﻰ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻭﻧﺪ ﻭﺍﺣﺪ ﺁﻣﺪﻩ ﻭ ﻫﻤﮕﻰ ﺷﮑﻞﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻧﻰ ﺍﺯ ﻇﻬﻮﺭ ﺣﻘﻴﻘﺖ ﺍﻣﺮ ﺍﻟﻬﻰ‬

‫ﻣﻰﺑﺎﺷﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺗﻔﺎﻭﺕﻫﺎﻯ ﺍﻳﻦ ﺍﺩﻳﺎﻥ ﻳﺎ ﻧﺎﺷﻰ ﺍﺯ ﺳﻮء ﺗﻔﺎﻫﻤﺎﺕ ﻭ ﺳﻮء ﺗﻌﺎﺑﻴﺮ ﺭﺅﺳﺎء ﻭ ﭘﻴﺮﻭﺍﻧﺸﺎﻥ ﺍﺳﺖ ﻭ ﻳﺎ ﻣﺤﺼﻮﻝ‬

‫ﺗﻔﺎﻭﺕ ﺩﺭ ﺍﻗﺘﻀﺎء ﻋﺼﺮ ﻭ ﻧﻴﺎﺯ ﻣﺮﺩﻡ ﺩﺭ ﺍﻋﺼﺎﺭ ﮔﻮﻧﺎﮔﻮﻥ ﺗﺎﺭﻳﺦ ﺁﺩﻣﻰ ﻣﻰﺑﺎﺷﺪ‪ .‬ﭘﺲ ﺣﻘﻴﻘﺖ ﺍﺩﻳﺎﻥ ﻭ ﺍﻧﺒﻴﺎء ﻳﮑﻰ ﺍﺳﺖ ﻭ ﺩﺭ‬

‫ﻧﺘﻴﺠﻪ ﺑﺠﺎﻯ ﻧﻔﺮﺕ ﻭ ﭘﺮﺧﺎﺷﮕﺮﻯ ﻭ ﺗﮑﻔﻴﺮ ﺩﻳﮕﺮ ﻣﺬﺍﻫﺐ ﻭ ﺍﺩﻳﺎﻥ ﺑﺎﻳﺪ ﺑﺎﺗّﺤﺎﺩ ﻭ ﺍﺗّﻔﺎﻕ ﻭ ﺻﻠﺢ ﻭ ﻳﮕﺎﻧﮕﻰ ﻧﺎﺋﻞ ﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻦ‬

‫ﺭﻭﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺧﻄﺎﺏ ﺑﻪ ﻧﻮﻉ ﺑﺸﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﺎ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻭ ﺍﻗﻮﺍﻡ ﺑﺎ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﻣﻌﺎﺷﺮﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ‬

‫ﭼﺸﻢ ﺑﻴﮕﺎﻧﮕﻰ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﻧﮕﺎﻩ ﻧﮑﻨﻨﺪ‪.‬‬

‫ﺍ ّﻣﺎ ﻋﻼﻭﻩ ﺑﺮ ﺭﻭﻳﮑﺮﺩ ﺟﺪﻳﺪ ﺑﻪ ﺗﻌﺮﻳﻒ ﺩﻳﺎﻧﺖ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟّ ﺍﺯ ﻟﺰﻭﻡ ﺗﺤ ّﻮﻝ ﺧﺎﻧﻮﺍﺩﻩ ﺑﻌﻨﻮﺍﻥ ﻳﮑﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﺍﺻﻠﻰ‬

‫ﺑﺮﺍﻯ ﺗﺤ ّﻘﻖ ﻓﺮﻫﻨﮓ ﺻﻠﺢ ﻭ ﻭﺩﺍﺩ ﻧﻴﺰ ﺳﺨﻦ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺍﺯ ﻧﻈﺮ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺧﺎﻧﻮﺍﺩﻩ ﺑﺎﻳﺪ ﻣﻈﻬﺮﻯ ﺍﺯ ﺍﺻﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ‬

‫ﺍﻧﺴﺎﻧﻰ ﺑﺎﺷﺪ ﻭ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺧﺎﻧﻮﺍﺩﮤ ﻣﺴﺘﺤﮑﻢ ﻭ ﻋﻄﻮﻓﺖﺁﻣﻴﺰ ﺷﺎﻟﻮﺩﮤ ﻓﺮﻫﻨﮓ ﺻﻠﺢ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺁﺛﺎﺭ ﺣﻀﺮﺕ‬
‫ﺑﻬﺎءﺍﻪﻠﻟ ﺗﻌﺮﻳﻒ ﺑﺪﻳﻌﻰ ﺍﺯ ﺧﺎﻧﻮﺍﺩﮤ ﻣﻄﻠﻮﺏ ﺑﺪﺳﺖ ﻣﻰﺩﻫﺪ‪ .‬ﺍﻳﻦ ﺁﺛﺎﺭ ﻣﻔﻬﻮﻡ ﺳﻨّﺘﻰ ﺧﺎﻧﻮﺍﺩﻩ ﺭﺍ ﮐﻪ ﻣﻔﻬﻮﻣﻰ ﺍﻗﺘﺪﺍﺭﻃﻠﺐ ﻭ‬

‫ﺧﻮﺩﮐﺎﻣﻪ ﺑﻮﺩ ﻣﻮﺭﺩ ﺳﺌﻮﺍﻝ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ ﻭ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺯﻥ ﻭ ﻣﺮﺩ ﻫﻢ ﺩﺭ ﺳﻄﺢ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﻫﻢ ﺩﺭ ﺳﻄﺢ ﺟﺎﻣﻌﮥ‬

‫ﺗﻌﺪﺩ ﺯﻭﺟﺎﺕ ﺗﺤﺮﻳﻢ ﻣﻰﮔﺮﺩﺩ ﻭ ﺍﺻﻞ ﻣﺸﻮﺭﺕ ﺑﻌﻨﻮﺍﻥ ﺯﻳﺮﺑﻨﺎﻯ‬
‫ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﻋﻮﺍﻣﻞ ﺻﻠﺢ ﻭ ﺍﺻﻼﺡ ﻣﻰﮔﺮﺩﺩ‪.‬‬
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‫‪ ٤٧‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺍﻯ ﺍﻫﻞ ﺑﻬﺎ ﮐﻤﺮ ﻫﻤﺖ ﺭﺍ ﻣﺤﮑﻢ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺷﺎﻳﺪ ﺟﺪﺍﻝ ﻭ ﻧﺰﺍﻉ ﻣﺬﻫﺒﻰ ﺍﺯ ﺑﻴﻦ ﺍﻫﻞ ﻋﺎﻟﻢ ﻣﺮﺗﻔﻊ ﺷﻮﺩ ﻭ‬
‫ﻣﺤﻮ ﮔﺮﺩﺩ * ﺣﺒّﺎ ﻪﻠﻟ ﻭ ﻟﻌﺒﺎﺩﻩ ﺑﺮ ﺍﻳﻦ ﺍﻣﺮ ﻋﻈﻴﻢ ﺧﻄﻴﺮ ﻗﻴﺎﻡ ﻧﻤﺎﺋﻴﺪ ﺿﻐﻴﻨﻪ ﻭ ﺑﻐﻀﺎﻯ ﻣﺬﻫﺒﻰ ﻧﺎﺭﻳﺴﺖ ﻋﺎﻟﻢ ﺳﻮﺯ ﻭ ﺍﻃﻔﺎء ﺁﻥ ﺑﺴﻴﺎﺭ ﺻﻌﺐ ﻣﮕﺮ ﻳﺪ‬

‫ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﻧﺎﺱ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺑﻼء ﻋﻘﻴﻢ ﻧﺠﺎﺕ ﺑﺨﺸﺪ‬
‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ‪ ،‬ﻟﻮﺡ ﺷﻴﺦ ‪ ،‬ﺹ ‪١١-١٠‬‬

‫‪۴۳‬‬

‫ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺗﺮﺑﻴﺖ ﮐﻮﺩﮐﺎﻥ ﻣﻮﺭﺩ ﺗﺄﮐﻴﺪ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺍﻳﺠﺎﺩ ﻓﺮﺯﻧﺪﺍﻥ ﺑﺮﺍﻯ ﭘﺪﺭﺍﻥ ﻭ ﻣﺎﺩﺭﺍﻥ ﺑﺎ ﻣﺴﺌﻮﻟﻴّﺖ ﺍﺧﻼﻗﻰ ﻭ ﺭﻭﺣﺎﻧﻰ‬

‫ﺧﻄﻴﺮﻯ ﻫﻤﺮﺍﻩ ﻣﻴﺸﻮﺩ‪ .‬ﺍﻳﺠﺎﺩ ﻓﺮﺯﻧﺪ ﺑﺎﻳﺪ ﺻﺮﻓﴼ ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﺍﺯﺩﻭﺍﺝ ﻣﻴﺎﻥ ﺯﻥ ﻭ ﻣﺮﺩ ﻭ ﺩﺭ ﻣﺘﻦ ﻓﻀﺎﻯ ﻣﺸﻮﺭﺕ ﻭ ﺍﺗّﺤﺎﺩ ﻭ‬
‫ﻣﺤﺒّﺖ ﺻﻮﺭﺕ ﮔﻴﺮﺩ‪ .‬ﻓﺮﺯﻧﺪ ﺁﻭﺭﻯ ﺑﻌﻨﻮﺍﻥ ﺍﻣﺮﻯ ﺻﺮﻓﴼ ﺟﻨﺴﻰ ﻭ ﺟﺴﻤﺎﻧﻰ ﺗﻠ ّﻘﻰ ﻧﻤﻰﺷﻮﺩ ﺑﻠﮑﻪ ﺑﺎﻟﻌﮑﺲ ﺍﺻﻠﻰ ﺭﻭﺣﺎﻧﻰ ﻭ‬

‫ﺍﺧﻼﻗﻰ ﻣﺤﺴﻮﺏ ﻣﻰﮔﺮﺩﺩ ﻭ ﺁﻥ ﺗﺮﺑﻴﺖ ﻣﻄﻠﻮﺏ ﻓﺮﺯﻧﺪﺍﻥ ﺍﺳﺖ ﺑﺼﻮﺭﺗﻰ ﮐﻪ ﻫﻢ ﺍﺯ ﻧﻈﺮ ﻋﻠﻤﻰ ﻭ ﺍﺧﻼﻗﻰ ﻭ ﻫﻢ ﺍﺯ ﺟﻬﺖ‬
‫ﺭﻭﺣﺎﻧﻰ ﺍﻳﻦ ﮐﻮﺩﮐﺎﻥ ﻣﻈﻬﺮ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﮔﺸﺘﻪ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﺻﻠﺢ ﻭ ﻭﺣﺪﺕ ﺭﺍ ﺗﻘﻮﻳﺖ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺗﺄﮐﻴﺪ ﺑﺮ ﺗﻘﺪﺱ ﻭ‬

‫ﺍﻫﻤﻴّﺖ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﻭﻇﻴﻔﻪ ﺗﺮﺑﻴﺖ ﮐﻮﺩﮐﺎﻥ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺭﺍ ﺍﺯ ﺑﻴﻨﺶ ﻓﺎﺋﻖ ﻏﺮﺑﻰ ﺩﺭ ﻣﻮﺭﺩ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺍﺯﺩﻭﺍﺝ ﻭ ﺭﻭﺍﺑﻂ ﺟﻨﺴﻰ‬
‫ﻼ ﻣﺘﻤﺎﻳﺰ ﻣﻰﺳﺎﺯﺩ‪ .‬ﺭﻭﺍﺑﻂ ﺟﻨﺴﻰ ﺻﺮﻓﴼ ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﺍﺯﺩﻭﺍﺝ ﻣﻴﺎﻥ ﺩﻭ ﻫﻤﺴﺮ ﻣﺸﺮﻭﻋﻴﺖ ﻣﻰ ﻳﺎﺑﺪ‪ ،‬ﻭ ﺍﺻﻞ ﻋ ّﻔﺖ ﻭ‬
‫ﮐﺎﻣ ً‬

‫ﻋﺼﻤﺖ ﻫﻢ ﺩﺭ ﻣﻮﺭﺩ ﺯﻧﺎﻥ ﻭ ﻫﻢ ﺩﺭ ﻣﻮﺭﺩ ﻣﺮﺩﺍﻥ ﻗﺎﻃﻌﺎﻧﻪ ﻣﺆ ّﮐﺪ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺍﻫﻞ ﺑﻬﺎء ﺑﺎﻳﺪ ﻣﻈﺎﻫﺮ ﻋﺼﻤﺖ ﮐﺒﺮﻯ ﻭﻋﻔﺖ ﻋﻈﻤﻰ ﺑﺎﺷﻨﺪ ‪ .‬ﺩﺭ ﻧﺼﻮﺹ ﺍﻟﻬﻴﻪ ﻣﺮﻗﻮﻡ ﻭ ﻣﻀﻤﻮﻥ ﺁﻳﻪ ﺑﻪ‬

‫ﻓﺎﺭﺳﻰ ﭼﻨﻴﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺭﺑّﺎﺕ ﺣﺠﺎﻝ ﺑﻪ ﺍﺑﺪﻉ ﺟﻤﺎﻝ ﺑﺮ ﺍﻳﺸﺎﻥ ﺑﮕﺬﺭﻧﺪ ﺍﺑﺪﴽ ﻧﻈﺮﺷﺎﻥ ﺑﻪ ﺁﻥ ﺳﻤﺖ ﻧﻴﻔﺘﺪ ‪.‬‬

‫ﻣﻘﺼﺪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﺍﺯ ﺍﻋﻈﻢ ﺧﺼﺎﺋﺺ ﺍﻫﻞ ﺑﻬﺎء ﺍﺳﺖ ‪ .‬ﻭﺭﻗﺎﺕ ﻣﻮﻣﻨﻪ ﻣﻄﻤﺌﻨﻪ ﺑﺎﻳﺪ ﺩﺭ ﮐﻤﺎﻝ‬

‫ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﻭﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﻭ ﺳﺘﺮ ﻭ ﺣﺠﺎﺏ ﻭ ﺣﻴﺎ ﻣﺸﻬﻮﺭ ﺁﻓﺎﻕ ﮔﺮﺩﻧﺪ ﺗﺎ ﮐﻞ ﺑﺮ ﭘﺎﮐﻰ ﻭ ﻃﻬﺎﺭﺕ ﻭ ﮐﻤﺎﻻﺕ‬

‫ﺍﻳﺸﺎﻥ ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ ﺯﻳﺮﺍ ﺫﺭﻩ ﺍﻯ ﺍﺯ ﻋﺼﻤﺖ ﺍﻋﻈﻢ ﺍﺯ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﻋﺒﺎﺩﺕ ﻭﺩﺭﻳﺎﻯ ﻣﻌﺮﻓﺖ ﺍﺳﺖ ‪. ٤٨‬‬

‫ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻫﻤﺎﻧﻨﺪ ﻫﻤﮥ ﻓﺮﻫﻨﮓﻫﺎﻯ ﺑﺸﺮﻯ ﻭ ﻣﺬﻫﺒﻰ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﻣﺤﺎﺭﻡ ﺭﺍ ﻣﻤﻨﻮﻉ ﻣﻰﺳﺎﺯﺩ ﻭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺣﺮﻣﺖ‬

‫ﻣﺒﺪﻝ ﺳﺎﺧﺘﻪ ﻭ ﺁﻧﺮﺍ ﺍﻣﺮﻯ ﺗﻐﻴﻴﺮﻧﺎﭘﺬﻳﺮ ﻭ ﻗﺎﻧﻮﻥ ﺍﺯﻟﻰ ﻫﺴﺘﻰ‬
‫ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﻣﺎﺩﺭ ﻭ ﺧﻮﺍﻫﺮ ﺭﺍ ﺑﻪ ﺍﻣﺮﻯ‬
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‫ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌﻪ ﻭ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ ّ‬
‫ﻗﻠﻤﺪﺍﺩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬‬

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‫ﺍ ّﻣﺎ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺍﺯ ﺍﻳﻦ ﺣﺮﻣﺖ ﻓﺮﺍﺗﺮ ﻣﻰﺭﻭﺩ ﻭ ﺍﺻﻞ ﺑﺪﻳﻌﻰ ﺭﺍ ﻧﻴﺰ ﻣﺆ ّﮐﺪ ﻣﻰﺳﺎﺯﺩ ﮐﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﻭ‬

‫ﻓﺮﻫﻨﮓﻫﺎ ﺗﺎﮐﻨﻮﻥ ﺑﻰﺳﺎﺑﻘﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻋﺎﻣﻞ ﺍﺯﺩﻭﺍﺝ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﻣﺘﻦ ﺍﺻﻞ ﺍﺗّﺤﺎﺩ ﻭ ﺍﺗّﻔﺎﻕ ﻋﺎﻟﻢ‬

‫ﺍﻧﺴﺎﻥ ﺗﺼﻮﻳﺮ ﻣﻰﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺎﻳﺪ ﮐﻪ ﺍﺯﺩﻭﺍﺝ ﻫﻢ ﻭﺳﻴﻠﻪﺍﻯ ﺑﺮﺍﻯ ﺍﺗّﺤﺎﺩ ﻭ ﻣﻮ ّﺩﺕ ﻣﻴﺎﻥ ﮔﺮﻭﻩﻫﺎ‪ ،‬ﺍﻗﻮﺍﻡ ﻭ ﺍﺩﻳﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ‬

‫ﺷﻮﺩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺩﺭ ﺍﺯﺩﻭﺍﺝ ﻭ ﺍﻧﺘﺨﺎﺏ ﻫﻤﺴﺮ ﻫﺮ ﭼﻪ ﺩﻭﺭﺗﺮ ﺑﻬﺘﺮ ﻳﻌﻨﻰ ﺁﻧﮑﻪ ﺣﺘّﻰ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺍﻗﻮﺍﻡ ﻭ ﻣﻨﺴﻮﺑﺎﻥ‬

‫ﻏﻴﺮﻣﺤﺎﺭﻡ ﻧﻴﺰ ﺍﮔﺮﭼﻪ ﺗﺤﺮﻳﻢ ﻧﺸﺪﻩ ﺍ ّﻣﺎ ﻧﺎﻣﻄﻠﻮﺏ ﺗﻠ ّﻘﻰ ﻣﻰﮔﺮﺩﺩ‪ .‬ﻋﻠّﺖ ﺍﻳﻦ ﺍﻣﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﺍﺯﺩﻭﺍﺝ ﺍﻓﺮﺍﺩ ﻭ ﺧﺎﻧﻮﺍﺩﻩﻫﺎﻯ‬

‫ﺩﻭﺭ‪ ،‬ﺩﺍﻣﻨﮥ ﺍﺗّﺤﺎﺩ ﻭ ﺍﺗّﻔﺎﻕ ﻭ ﺍﺭﺗﺒﺎﻁ ﻭ ﺗﻌﺎﻭﻥ ﺩﺭ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺍﺯﺩﻳﺎﺩ ﻣﻰﻳﺎﺑﺪ‪ .‬ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪" :‬ﺩﺭ ﺍﻗﺘﺮﺍﻥ ﻫﺮ‬

‫ﺻﺤﺖ ﺑﻨﻴﮥ ﺑﺸﺮ ﻭ ﺍﺳﺒﺎﺏ ﺍﻟﻔﺖ ﺑﻴﻦ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺍﺳﺖ"‪.‬‬
‫ﭼﻪ ﺩﻭﺭﺗﺮ ﻣﻮﺍﻓﻖﺗﺮ ﺯﻳﺮﺍ ﺑ ُﻌﺪ ﻧﺴﺐ ﻭ ﺧﻮﻳﺸﻰ ﺑﻴﻦ ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ ﻣﺪﺍﺭ‬
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‫‪٥٠‬‬

‫ﺗﻘﺪﺱ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﻣﻨﺤﺼﺮ ﻧﻤﻮﺩﻥ ﺭﺍﺑﻄﮥ ﺟﻨﺴﻰ ﻣﻴﺎﻥ ﺯﻥ ﻭ ﻣﺮﺩ ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺭﻭﻧﺪ‬
‫ﺗﺄﮐﻴﺪ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺑﺮ ّ‬

‫ﻓﺰﺍﻳﻨﺪﮤ ﻏﺮﺏ ﻳﻌﻨﻰ ﺍﻳﺠﺎﺩ ﻓﺮﺯﻧﺪ ﺧﺎﺭﺝ ﺍﺯ ﭼﺎﺭﭼﻮﺏ ﺍﺯﺩﻭﺍﺝ ﻭ ﺭﺷﺪ ﺧﺎﻧﻮﺍﺩﻩﻫﺎﺋﻰ ﮐﻪ ﺩﺭ ﺁﻥ ﻣﺎﺩﺭﺍﻥ ﻫﺮﮔﺰ ﺍﺯﺩﻭﺍﺝ ﻧﮑﺮﺩﻩ ﻭ‬
‫‪ ٤٨‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻲ ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺹ ‪١٩١‬‬
‫‪ ٤٩‬ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﺑﻴﺎﻥ ﻋﻠﺔ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺤﺎﺭﻡ ﻣﻦ ﺍﻻﺧﺖ ﻭ ﺍﻻﻡ ﻭ ﺍﻟﻌﻤﻪ ﻭ ﺍﻟﺨﺎﻟﻪ ﺍﻟﺦ ﺑﺎﻻﺻﻞ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﻣﺤﻔﻈﻪ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﻃﻬﺮﺍﻥ‪،‬‬

‫ﺷﻤﺎﺭﻩ ‪ ،۱۴‬ﺹ ‪٥٠٣‬‬

‫‪٥٠‬ﺍﻣﺮ ﻭ ﺧﻠﻖ‪ ،‬ﺟﻠﺪ ‪ ،٤‬ﺻﻔﺤﮥ ‪١٥٩‬‬

‫‪۴۴‬‬

‫ﻼ ﻣﺨﺎﻟﻒ ﺍﺳﺖ‪ .‬ﺍ ّﻣﺎ ﺗﺤﻘﻴﻘﺎﺕ ﺟﺎﻣﻌﻪﺷﻨﺎﺳﻰ ﻭ ﻣﺮﺩﻡﺷﻨﺎﺳﻰ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ‬
‫ﻓﺮﺯﻧﺪﺍﻥ ﺩﺭ ﻏﻴﺎﺏ ﭘﺪﺭ ﺧﻮﺩ ﺑﺎﺭﻣﻰﺁﻳﻨﺪ ﮐﺎﻣ ً‬

‫ﮐﻪ ﺍﺯ ﺟﻤﻠﻪ ﻋﻮﺍﻣﻠﻰ ﮐﻪ ﻓﺮﻫﻨﮓ ﺧﺸﻮﻧﺖ ﺭﺍ ﺗﺸﻮﻳﻖ ﮐﺮﺩﻩ ﻭ ﺑﺎ ﺟﻨﮓ ﻭ ﺟﻨﮓﻃﻠﺒﻰ ﻫﻤﺂﻫﻨﮕﻰ ﺩﺍﺭﺩ ﻏﻴﺎﺏ ﭘﺪﺭﺍﻥ ﺍﺯ‬
‫ﺧﺎﻧﻮﺍﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪٥١‬‬

‫ﺧﺼﻮﺻﴼ ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﻣﻮﺭﺩ ﭘﺴﺮﺍﻥ ﻧﻮﺟﻮﺍﻥ ﻣﺼﺪﺍﻕ ﻭﻳﮋﻩﺍﻯ ﺩﺍﺭﺩ ﭼﺮﺍ ﮐﻪ ﺍﻳﻦ ﭘﺴﺮﺍﻥ ﺑﺨﺎﻃﺮ ﻏﻴﺎﺏ ﭘﺪﺭ‬

‫ﻻ ﺍﺯ ﺍﻣﮑﺎﻧﺎﺕ ﻣﺎﻟﻰ‪ ،‬ﻧﻈﺎﺭﺕ ﮐﺎﻓﻰ ﻭ ﺍﺑﺮﺍﺯ ﻣﻬﺮ ﮐﻤﺘﺮﻯ ﺑﺮﺧﻮﺭﺩﺍﺭﻧﺪ ﺑﻠﮑﻪ ﺑﻌﻼﻭﻩ ﺁﻧﻬﺎ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﻣﻮﺍﻗﻊ‬
‫ﺧﻮﻳﺶ ﻧﻪ ﺗﻨﻬﺎ ﻣﻌﻤﻮ ً‬
‫ﺩﺭ ﻣﻮﺭﺩ ﻫﻮﻳّﺖ ﻣﺮﺩﺍﻧﮕﻰ ﺧﻮﻳﺶ ﺍﺣﺴﺎﺱ ﺍﺿﻄﺮﺍﺏ ﻭ ﺗﺮﺩﻳﺪ ﮐﺮﺩﻩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﻣﺮﺩﺍﻧﮕﻰ ﺧﻮﻳﺶ ﺩﺳﺖ ﺑﺎﻋﻤﺎﻝ‬

‫ﺍﻓﺮﺍﻃﻰ ﺑﺨﺼﻮﺹ ﻓ ّﻌﺎﻟﻴّﺖﻫﺎﻯ ﺟﺮﻡﺁﻣﻴﺰ ﻭ ﺧﺸﻦ ﻣﻰﺯﻧﻨﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﻣﺎﺭ ﻣﺮﺑﻮﻁ ﺑﻪ ﺟﺮﻡ ﻭ ﺟﻨﺎﻳﺖ ﺩﺭ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺑﺸﮑﻠﻰ‬
‫ﻣﺨﺎﻃﺮﻩﺁﻣﻴﺰ ﺑﺎﻻﺳﺖ‪.‬‬

‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺳﻪ ﻧﻈﺮﻳّﮥ ﺟﻨﮓ ﺑﺎﻳﺪ ﮔﻔﺖ ﮐﻪ ﻧﻈﺮﻳّﮥ ﺳ ّﻮﻡ ﻳﻌﻨﻰ ﻟﺰﻭﻡ ﻓﺮﻫﻨﮓ ﺻﻠﺢﺟﻮﺋﻰ ﺑﻌﻨﻮﺍﻥ ﺿﺎﻣﻦ ﺻﻠﺢ‬

‫ﺣﺪﻯ ﺩﺭﺳﺖ ﺍﺳﺖ ﻭﻟﻰ ﮐﺎﻣﻞ ﻧﻴﺴﺖ‪ .‬ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﺮ ﻟﺰﻭﻡ ﭼﻨﻴﻦ ﻓﺮﻫﻨﮕﻰ ﺑﻌﻨﻮﺍﻥ ﻳﮑﻰ ﺍﺯ ﺷﺮﺍﺋﻂ ﺿﺮﻭﺭﻯ ﺻﻠﺢ ﺗﺄﮐﻴﺪ‬
‫ﺗﺎ ّ‬
‫ﻣﻰﮐﻨﺪ ﺍ ّﻣﺎ ﺑﺎ ﻧﻈﺮﻳّﮥ ﻓﺮﻫﻨﮕﻰ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ‪ .‬ﺍ ّﻭﻝ ﺁﻧﮑﻪ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻋﻮﺍﻣﻞ ﻓﺮﻫﻨﮕﻰ ﺑﺎﻳﺪ ﺑﺎ ﻧﻬﺎﺩﻫﺎﻯ ﻣﺸ ّﻮﻕ ﺻﻠﺢ ﻫﻤﺮﺍﻩ‬

‫ﮔﺮﺩﺩ ﺗﺎ ﭼﻨﻴﻦ ﻓﺮﻫﻨﮕﻰ ﻣﺆﺛّﺮ ﻭ ﻣﺘﺪﺍﻭﻡ ﺑﺎﺷﺪ ﺩﺭ ﻏﻴﺮ ﺍﻳﻨﺼﻮﺭﺕ ﺻﻠﺢﻃﻠﺒﻰ ﻣﺮﺩﻡ ﻳﮏ ﺟﺎﻣﻌﻪ ﻣﻰﺗﻮﺍﻧﺪ ﺑﺮﺍﺣﺘﻰ ﺩﺭ ﺷﺮﺍﺋﻂ‬

‫ﻣﺒﺪﻝ ﺷﻮﺩ‪ .‬ﺩ ّﻭﻡ ﺁﻧﮑﻪ ﺍﻳﺠﺎﺩ ﭼﻨﻴﻦ ﻓﺮﻫﻨﮕﻰ ﺍﻣﺮﻯ ﺧﻮﺩ ﺑﺨﻮﺩ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﻋﻠﻞ ﺭﻭﺣﺎﻧﻰ ﻭ‬
‫ﺑﺤﺮﺍﻧﻰ ﺑﻪ ﺟﻨﮓ ّ‬

‫ﻣﻴﺴﺮ ﺳﺎﺯﻧﺪ‪ .‬ﭼﻨﺎﻥ ﮐﻪ ﺩﻳﺪﻳﻢ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺷﺮﺍﻳﻂ ﻓﺮﻫﻨﮕﻰ ﻭ‬
‫ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺎﻳﺪ ﺩﺳﺖ ﺑﺪﺳﺖ ﻫﻢ ﺑﺪﻫﻨﺪ ﺗﺎ ﺁﻧﺮﺍ‬
‫ّ‬

‫ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﻻﺯﻡ ﺑﺮﺍﻯ ﺗﺤ ّﻘﻖ ﺍﻳﻦ ﻓﺮﻫﻨﮓ ﺭﺍ ﻣﻮﺭﺩ ﺗﺄﮐﻴﺪ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ ﺩﺭ ﺣﺎﻟﻰ ﮐﻪ ﺧﻮﺩ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻭ ﮊﺭﻑﺗﺮﻳﻦ‬
‫ﻓﺮﻫﻨﮓ ﺻﻠﺢ ﻭ ﻭﺩﺍﺩ ﺭﺍ ﻧﻴﺰ ﺍﺭﺍﺋﻪ ﻣﻰﻧﻤﺎﻳﺪ‪.‬‬

‫ﻫﻤﺎﻧﻄﻮﺭ ﮐﻪ ﺩﻳﺪﻳﻢ ﻧﻈﺮﻳّﮥ ﺩ ّﻭﻡ ﺻﻠﺢ ﺑﺮ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻧﻪ ﺳﺎﺧﺘﺎﺭ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻭ ﻧﻪ ﻭﻳﮋﮔﻰﻫﺎﻯ ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌﻪ ﺗﺄﺛﻴﺮ ﺑﺴﺰﺍﺋﻰ ﺩﺭ‬

‫ﺣﺪﻯ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ‬
‫ﺻﻠﺢ ﻧﺪﺍﺭﻧﺪ ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﺻﻠﺢ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﻈﺮ ﻧﻴﺰ ﺗﺎ ّ‬

‫ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﻣﺆﻳّﺪ ﻭ ﻣﺸ ّﻮﻕ ﺻﻠﺢ ﺍﺳﺖ ﺍ ّﻣﺎ ﺑﺮﺍﻯ ﺗﺤ ّﻘﻖ ﺻﻠﺢ ﮐﺎﻓﻰ ﻧﻴﺴﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻋﻼﻭﻩ ﺑﺮ ﺗﺄﮐﻴﺪ ﺑﺮ‬
‫ﻓﺮﻫﻨﮓ ﺻﻠﺢ ﺍﺯ ﻟﺰﻭﻡ ﺣﺮﮐﺖ ﺩﺭ ﺟﻬﺖ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﻧﻴﺰ ﻣﮑ ّﺮﺭﴽ ﺩﻓﺎﻉ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺳﻮﺭﮤ ﻫﻴﮑﻞ ﮐﻪ ﺩﻋﻮﺗﻰ ﺍﺯ‬

‫ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺍﺳﺖ ﺁﻥ ﺣﻀﺮﺕ ﻣﺴﺘﻘﻴﻤﴼ ﺑﻪ ﻣﺴﺌﻠﮥ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩ ﻭ ﺁﻧﺮﺍ ﻋﺎﻣﻠﻰ‬

‫ﮐﻪ ﺑﻨﺎﻯ ﺟﺎﻣﻌﻪ ﺭﺍ ﻣﺴﺘﺤﮑﻢ ﻧﻤﻮﺩﻩ ﻭ ﺩﻝﻫﺎﻯ ﻣﺮﺩﻡ ﺭﺍ ﺭﺍﺿﻰ ﻭ ﺭﺍﺣﺖ ﻣﻰﻧﻤﺎﻳﺪ ﻣﻌ ّﺮﻓﻰ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻭ ﺳﻤﻌﻨﺎ ﺑﺎﻧّﮏ ﺍﻭﺩﻋﺖ ﺯﻣﺎﻡ ﺍﻟﻤﺸﺎﻭﺭﺓ ﺑﺎﻳﺎﺩﻯ ﺍﻟﺠﻤﻬﻮﺭ‪ .‬ﻧﻌﻢ ﻣﺎ ﻋﻤﻠﺖ ﻻ ّﻥ ﺑﻬﺎ ﺗﺴﺘﺤﮑﻢ ﺍﺻﻮﻝ ﺍﺑﻨﻴـﺔ‬

‫ﮐﻞ ﻭﺿﻴﻊ ﻭ ﺷﺮﻳﻒ‪ .‬ﻭﻟﮑﻦ ﻳﻨﺒﻐﻰ ﻟﻬﻢ ﺍﻥ ﻳﮑﻮﻧﻮﺍ ﺍﻣﻨﺎء ﺑﻴﻦ ﺍﻟﻌﺒﺎﺩ ﻭ ﻳﺮﻭﻥ‬
‫ﻦ ﻗﻠﻮﺏ ﻣﻦ ﻓﻰ ﻇﻠّﮏ ﻣﻦ ّ‬
‫ﺍﻻﻣﻮﺭ ﻭ ﺗﻄﻤﺌ ّ‬
‫ﺍﻧﻔﺴﻬﻢ ﻭﮐﻼء ﻟﻤﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﮐﻠّﻬﺎ‪.‬‬

‫‪٥٢‬‬

‫]ﻣﻀﻤﻮﻥ ﻓﺎﺭﺳﻰ ﺁﻥ ﭼﻨﻴﻦ ﺍﺳﺖ‪ :‬ﻭ ﻣﺎ ﺷﻨﻴﺪﻩ ﺍﻳﻢ ﮐﻪ ﺗﻮ ﺯﻣﺎﻡ ﻣﺸﻮﺭﺕ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﺟﻤﻬﻮﺭ ﻣﺮﺩﻡ ﺳﭙﺮﺩﻩ‬

‫ﺍﻯ‪ .‬ﺍﻳﻦ ﮐﺎﺭ ﻧﻴﮑﻰ ﺍﺳﺖ ﮐﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻯ ﭼﺮﺍ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﻭﺳﻴﻠﻪ ﺷﺎﻟﻮﺩﻩ ﺑﻨﺎﻯ ﺍﻣﻮﺭ ﺍﺳﺘﺤﮑﺎﻡ ﻣﻰ ﻳﺎﺑﺪ ﻭ‬

‫‪51 Carol R. Ember and Melvin Ember, War, Socialization, and Interpersonal Violence: A Cross-Cultural Study.‬‬
‫‪Journal of Conflict Resolution, Vol. 8, No. 3. (Nov., 1964), pp. 620-646.‬‬

‫‪٥٢‬ﺍﻣﺮ ﻭ ﺧﻠﻖ‪ ،‬ﺟﻠﺪ ‪ ،٤‬ﺻﻔﺤﮥ ‪٢٨١‬‬

‫‪۴۵‬‬

‫ﺩﻟﻬﺎﻯ ﻫﻤﻪ ﺍﺗﺒﺎﻋﺖ ﺍﺯ ﮐﻬﺘﺮ ﻭ ﺑﺮﺗﺮ ﺍﻃﻤﻴﻨﺎﻥ ﻣﻰ ﮔﻴﺮﺩ‪ .‬ﻭﻟﻰ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ ﮐﻪ ﺍﻳﺸﺎﻥ ﺍﻣﻴﻦ ﻣﺮﺩﻡ ﺑﻮﺩﻩ ﻭ‬

‫ﺧﻮﺩﺭﺍ ﻧﻤﺎﻳﻨﺪﻩ ﻫﻤﻪ ﻣﺮﺩﻡ ﺭﻭﻯ ﺯﻣﻴﻦ ﺑﺸﻤﺎﺭﻧﺪ‪[ .‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻧﻴﺰ ﺩﺭ ﺭﺳﺎﻟﮥ ﻣﺪﻧﻴّﻪ ﺧﻄﺎﺏ ﺑﻪ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺍﺯ ﻟﺰﻭﻡ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺳﺨﻦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬

‫ﺗﺸﮑﻴﻞ ﻣﺠﺎﻟﺲ ﻭ ﺗﺄﺳﻴﺲ ﻣﺤﺎﻓﻞ ﻣﺸﻮﺭﺕ ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﻭ ﺑﻨﻴﺎﻥ ﺭﺯﻳﻦ ﻋﺎﻟﻢ ﺳﻴﺎﺳﺖ ﺍﺳﺖ‪ ...‬ﻭ ﺑﻨﻈﺮ ﺍﻳﻦ‬

‫ﻋﺒﺪ ﭼﻨﻴﻦ ﻣﻰﺁﻳﺪ ﮐﻪ ﺍﮔﺮ ﺍﻧﺘﺨﺎﺏ ﺍﻋﻀﺎﻯ ﻣﻘﻨّﻨﻪ ﺩﺭ ﻣﺠﺎﻟﺲ ﻣﺤﺮﻭﺳﻪ ﻣﻨﻮﻁ ﺑﻪ ﺭﺿﺎﻳﺖ ﻭ ﺍﻧﺘﺨﺎﺏ ﺟﻤﻬﻮﺭ ﺑﺎﺷﺪ‬

‫ﺍﺣﺴﻦ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﺍﻋﻀﺎﻯ ﻣﻨﺘﺨﺒﻪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻗﺪﺭﻯ ﺩﺭ ﺍﻣﻮﺭ ﻋﺪﻝ ﻭ ﺩﺍﺩ ﺭﺍ ﻣﺮﺍﻋﺎﺕ ﻣﻰﻧﻤﺎﻳﻨﺪ‪.‬‬

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‫ﺍ ّﻣﺎ ﺍﮔﺮﭼﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍ ّﻭﻟﻴﻦ ﺍﻳﺮﺍﻧﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺍﺯ ﺩﻣﮑﺮﺍﺳﻰ ﺩﻓﺎﻉ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺍﮔﺮﭼﻪ ﺍﻳﻦ ﺩﻣﮑﺮﺍﺳﻰ ﺭﺍ ﻧﻪ ﺗﻨﻬﺎ‬

‫ﺑﺮﺍﻯ ﺍﻳﺮﺍﻥ ﺑﻠﮑﻪ ﺑﺮﺍﻯ ﺳﺮﺗﺎﺳﺮ ﺟﻬﺎﻥ ﺍﻣﺮﻯ ﻣﻄﻠﻮﺏ ﻭ ﺳﻮﺩﻣﻨﺪ ﺑﺮﺍﻯ ﺗﺤ ّﻘﻖ ﺻﻠﺢ ﺟﻬﺎﻧﻰ ﺩﺍﻧﺴﺘﻨﺪ ﺍ ّﻣﺎ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺍﺯ‬

‫ﺿﺮﻭﺭﺕ ﻋﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺗﻌﺪﻳﻞ ﺩﺭ ﻣﻌﻴﺸﺖ ﻧﻴﺰ ﺑﺮﺍﻯ ﺗﺤ ّﻘﻖ ﺻﻠﺢ ﺳﺨﻦ ﮔﻔﺘﻨﺪ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﺍﺯ ﺍﺻﻮﻝ ﺍﺳﺎﺳﻰ ﺗﻌﺎﻟﻴﻢ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺗﻌﺪﻳﻞ ﻣﻌﻴﺸﺖ ﻭ ﻳﺎ ﻋﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳﺖ‪ .‬ﺍ ّﻣﺎ ﻭﺍﮊﮤ ﺗﻌﺪﻳﻞ ﻣﻌﻴﺸﺖ‪ ،‬ﺑﻌﻨﻮﺍﻥ ﻣﻌﺎﺩﻝ ﻋﺪﺍﻟﺖ ﺍﻗﺘﺼﺎﺩﻯ‪،‬‬

‫ﺨﺺ ﻣﻰﮐﻨﺪ‪ .‬ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ‬
‫ﺗﻔﺎﻭﺕ ﺑﻨﻴﺎﺩﻯ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺭﺍ ﻫﻢ ﺑﺎ ﺳﺮﻣﺎﻳﻪﺩﺍﺭﻯ ﺍﻓﺮﺍﻃﻰ ﻭ ﻫﻢ ﺑﺎ ﻧﻈﺎﻡ ﺍﺷﺘﺮﺍﮐﻰ ﺻﺮﻳﺤﴼ ﻣﺸ ّ‬
‫ﻋﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ﺑﻪ ﻣﻌﻨﺎﻯ ﺗﻌﺪﻳﻞ ﻣﻌﻴﺸﺖ ﺗﻌﺮﻳﻒ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺗﻌﺪﻳﻞ‪ ،‬ﻧﻔﻰ ﺩﻭ ﻗﻄﺐ ﻣﺘﻀﺎﺩ ﺗﺴﺎﻭﻯ‬

‫ﺧﻼﻗﻴّﺖ ﻭ ﺗﻮﻟﻴﺪ ﺍﻳﺸﺎﻥ‬
‫ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺗﻔﺎﻭﺕ ﻓﺎﺣﺶ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍﺯ ﻧﻈﺮ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺗﺴﺎﻭﻯ ﺍﻗﺘﺼﺎﺩﻯ ﻫﻤﮕﺎﻥ ﺻﺮﻓﻨﻈﺮ ﺍﺯ ﮐﺎﺭ ﻭ ّ‬

‫ﻧﻪ ﺗﻨﻬﺎ ﻋﺪﻝ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﺳﺘﺜﻤﺎﺭ ﻭ ﻇﻠﻢ ﺍﺳﺖ ﺍ ّﻣﺎ ﻇﻠﻤﻰ ﮐﻪ ﺑﻪ ﺗﺸﻮﻳﻖ ﺗﻨﺒﻠﻰ ﻭ ﮐﺎﻫﻠﻰ ﻭ ﻋﻘﺐﺍﻓﺘﺎﺩﮔﻰ ﺍﻗﺘﺼﺎﺩﻯ ﻭ‬

‫ﺍﺟﺘﻤﺎﻋﻰ ﻣﻰﺍﻧﺠﺎﻣﺪ‪ .‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺍﺧﺘﻼﻑ ﺍﻓﺮﺍﻃﻰ ﻃﺒﻘﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻴﺰ ﺑﺼﻮﺭﺗﻰ ﮐﻪ ﺑﺎﻋﺚ ﻓﻘﺮ ﻭ ﻓﺎﻗﮥ ﻃﺒﻘﻪﺍﻯ ﺍﺯ ﻣﺮﺩﻡ‬

‫ﮔﺸﺘﻪ ﻭ ﻓﺮﺻﺖﻫﺎﻯ ﻧﺴﺒﺘﴼ ﻣﺴﺎﻭﻯ ﺭﺍ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ ﻓﻘﺮﺍء ﺳﻠﺐ ﻧﻤﺎﻳﺪ ﺑﻌﻨﻮﺍﻥ ﺍﺳﺘﺜﻤﺎﺭ ﻭ ﻇﻠﻢ ﺗﺼﻮﻳﺮ ﻣﻰﮔﺮﺩﺩ‪ .‬ﻧﺘﻴﺠﻪ ﺁﻥ ﺍﺳﺖ‬

‫ﮐﻪ ﻋﺪﺍﻟﺖ ﺍﻗﺘﺼﺎﺩﻯ ﻣﺴﺘﻠﺰﻡ ﺗﻌﺪﻳﻞ ﺩﺭ ﻣﻌﻴﺸﺖ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﺻﻮﻝ ﺗﻌﺎﻟﻴﻢ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﺑﻬﻤﻴﻦ ﻋﻠّﺖ ﺍﺳﺖ ﮐﻪ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭ ﺳﻮﺭﮤ ﻫﻴﮑﻞ ﻭ ﺩﺭ ﭘﻴﺎﻡ ﺧﻮﻳﺶ ﺧﻄﺎﺏ ﺑﻪ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻋﺎﻟﻢ ﻣﮑ ّﺮﺭﴽ ﺍﺯ ﻟﺰﻭﻡ ﻋﺪﺍﻟﺖ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺭﻳﺸﻪﮐﻦ‬
‫ﺳﺎﺧﺘﻦ ﻓﻘﺮ ﻭ ﻓﺎﻗﮥ ﻣﺮﺩﻡ ﺳﺨﻦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬

‫ﮐﻞ ﺳﻨﺔ ﺗﺰﺩﺍﺩ ﻣﺼﺎﺭﻓﮑﻢ ﻭ ﺗﺤﻤﻠﻮﻧﻬﺎ ﻋﻠﻰ ﺍﻟ ّﺮﻋﻴّﻪ ﺍﻥ ﻫﺬﺍ ّﺍﻻ ﻇﻠﻢ ﻋﻈﻴﻢ‪.‬‬
‫ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻤﻠﻮﮎ ﺍﻧّﺎ ﻧﺮﺍﮐﻢ ﻓﻰ ّ‬

‫ﺍﺗّﻘﻮﺍ ﺯﻓﺮﺍﺕ ﺍﻟﻤﻈﻠﻮﻡ ﻭ ﻋﺒﺮﺍﺗﻪ ﻭ ﻻﺗﺤﻤﻠﻮﺍ ﻋﻠﻰ ﺍﻟ ّﺮﻋﻴّﻪ ﻓﻮﻕ ﻃﺎﻗﺘﻬﻢ ﻭ ﻻﺗﺨﺮﺑﻮﻫﻢ ﻟﺘﻌﻤﻴﺮ ﻗﺼﻮﺭﮐﻢ‪ .‬ﺍﻥ ﺍﺧﺘﺎﺭﻭﺍ ﻟﻬﻢ‬
‫ﻣﺎ ﺗﺨﺘﺎﺭﻭﻧﻪ ﻻﻧﻔﺴﮑﻢ‪ ...‬ﺑﻬﻢ ﺗﺤﮑﻤﻮﻥ ﻭ ﺗﺄﮐﻠﻮﻥ ﻭ ﺗﻐﻠﺒﻮﻥ ﻭ ﻋﻠﻴﻬﻢ ﺗﺴﺘﮑﺒﺮﻭﻥ! ﺍﻥ ﻫﺬﺍ ّﺍﻻ ﺍﻣﺮ ﻋﺠﻴﺐ‪.‬‬

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‫]ﻣﻀﻤﻮﻥ ﻓﺎﺭﺳﻰ ﺁﻥ ﭼﻨﻴﻦ ﺍﺳﺖ‪ :‬ﺍﻯ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﻣﺎ ﻣﻰ ﺑﻴﻨﻴﻢ ﮐﻪ ﺩﺭ ﻫﺮ ﺳﺎﻝ ﺷﻤﺎ ﻣﺼﺎﺭﻑ ﺧﻮﺩ ﺭﺍ ﺍﻓﺰﺍﻳﺶ‬

‫ﺩﺍﺩﻩ ﻭ ﺁﻧﺮﺍ ﺑﺮ ﻣﺮﺩﻡ ﺧﺎﺭﺝ ﺍﺯ ﺣﺪ ﻃﺎﻗﺘﺸﺎﻥ ﺗﺤﻤﻴﻞ ﻣﻰ ﮐﻨﻴﺪ‪ .‬ﺍﻳﻦ ﻧﻴﺴﺖ ﻣﮕﺮ ﻇﻠﻤﻰ ﺁﺷﮑﺎﺭ‪ .‬ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺁﻫﻬﺎ ﻭ‬

‫ﺍﺷﮑﻬﺎﻯ ﻣﻈﻠﻮﻡ ﻭ ﺑﺮ ﻣﺮﺩﻡ ﻓﺮﺍﺗﺮ ﺍﺯ ﺗﻮﺍﻧﺸﺎﻥ ﺗﺤﻤﻴﻞ ﻣﮑﻨﻴﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺑﻨﺎﻯ ﮐﺎﺧﻬﺎﻳﺘﺎﻥ ﻭﻳﺮﺍﻥ ﻣﺴﺎﺯﻳﺪ‪ .‬ﭘﺲ‬
‫ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺑﺮﮔﺰﻳﻨﻴﺪ ﻫﺮ ﭼﻪ ﺭﺍ ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺩﺗﺎﻥ ﺑﺮﻣﻰ ﮔﺰﻳﻨﻴﺪ‪ ...‬ﺑﺨﺎﻃﺮ ﻣﺮﺩﻡ ﺍﺳﺖ ﮐﻪ ﺷﻤﺎ ﺣﮑﻢ ﻣﻴﺮﺍﻧﻴﺪ ﻭ ﻣﻰ‬

‫‪٥٣‬ﺭﺳﺎﻟﮥ ﻣﺪﻧﻴّﻪ‪ ،‬ﺹ‪٢١‬‬

‫‪ ٥٤‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‪ ،‬ﮐﺘﺎﺏ ﻣﺒﻴﻦ‪ ،‬ﺻﻔﺤﮥ ‪٦٤‬‬

‫‪۴۶‬‬

‫ﺧﻮﺭﻳﺪ ﻭ ﭼﻴﺮﻩ ﻣﻰ ﮔﺮﺩﻳﺪ ﻭ ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺑﺮ ﺁﻧﻬﺎ ﺍﺳﺘﮑﺒﺎﺭ ﻣﻰ ﻭﺭﺯﻳﺪ! ﺍﻳﻦ ﻧﻴﺴﺖ ﻣﮕﺮ ﺍﻣﺮﻯ ﻋﺠﻴﺐ[‬

‫ﺩﺭ ﺑﺮﺭﺳﻰ ﺳﻪ ﻧﻈﺮﻳّﮥ ﺻﻠﺢ ﺩﻳﺪﻳﻢ ﮐﻪ ﻧﻈﺮﻳّﮥ ﺍ ّﻭﻝ ﺻﻠﺢ ﻳﻌﻨﻰ ﻧﻈﺮﻳّﮥ ﻭﺍﻗﻊﮔﺮﺍﻳﺎﻧﻪ ﺗﻨﻬﺎ ﻋﺎﻣﻞ ﺟﻨﮓ ﻭ ﺻﻠﺢ ﺭﺍ ﺳﺎﺧﺘﺎﺭ‬

‫ﻣﺘﻮﺟﻪ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ‬
‫ﻧﻈﺎﻣﻰ ﻭ ﺳﻴﺎﺳﻰ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺩﺍﻧﺴﺘﻪ ﻭ ﻋﻮﺍﻣﻞ ﺩﻳﮕﺮ ﺭﺍ ﻓﺎﻗﺪ ﺍﻫﻤﻴّﺖ ﻣﻰﺷﻤﺎﺭﺩ‪ .‬ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﺑﺪﺭﺳﺘﻰ‬
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‫ﺳﺎﺧﺘﺎﺭ ﻫﺮﺝ ﻭ ﻣﺮﺝ ﺳﻴﺎﺳﻰ ﺩﻧﻴﺎ ﻫﻤﻮﺍﺭﻩ ﻣﻮﻗﻌﻴّﺘﻰ ﻣﺨﺎﻃﺮﻩﺁﻣﻴﺰ ﻭ ﺑﺎﻟﻘ ّﻮﻩ ﺟﻨﮓﺍﻓﺮﻭﺯ ﺩﺭ ﺩﻧﻴﺎ ﻣﻰﺁﻓﺮﻳﻨﺪ ﺍ ّﻣﺎ ﺑﺠﺎﻯ ﺁﻧﮑﻪ ﺍﺯ ﺍﻳﻦ‬

‫ﺍﺻﻞ ﻟﺰﻭﻡ ﺣﺮﮐﺖ ﺩﺭ ﺟﻬﺖ ﺍﺯﺍﻟﮥ ﻫﺮﺝ ﻭ ﻣﺮﺝ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺭﺍ ﻧﺘﻴﺠﻪ ﺑﮕﻴﺮﺩ ﺑﺎﻟﻌﮑﺲ ﺍﺯ ﻟﺰﻭﻡ ﻣﺴﺎﺑﻘﮥ ﺗﺴﻠﻴﺤﺎﺗﻰ ﻭ ﮔﺴﺘﺮﺵ‬
‫ﺳﻼﺡﻫﺎﻯ ﻫﺴﺘﻪﺍﻯ ﺑﻌﻨﻮﺍﻥ ﺿﺎﻣﻦ ﺻﻠﺢ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪ .‬ﺩﺭ ﺳﻮﺭﮤ ﻫﻴﮑﻞ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭﺳﺖ ﻋﮑﺲ ﺍﻳﻦ ﻧﻈﺮ ﺭﺍ ﺍﺭﺍﺋﻪ‬

‫ﻻ ﺍﺯ ﺧﻠﻊ ﺳﻼﺡ ﻋﻤﻮﻣﻰ ﻭ ﺿﺮﻭﺭﺕ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ ﻣﺴﺎﺑﻘﮥ ﺗﺴﻠﻴﺤﺎﺗﻰ ﺳﺨﻦ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ‬
‫ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﻳﻌﻨﻰ ﺍ ّﻭ ً‬

‫ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﺻﺮﻓﴼ ﺩﺭ ﺻﻮﺭﺕ ﺗﺤ ّﻘﻖ ﻳﮏ ﻧﻈﺎﻡ ﺩﻣﮑﺮﺍﺗﻴﮏ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﮐﻪ ﻫﺮﺝ ﻭ ﻣﺮﺝ ﻧﻈﺎﻡ ﻧﺎﺳﻴﻮﻧﺎﻟﻴﺴﺘﻰ ﺟﻬﺎﻥ ﺭﺍ ﺑﻪ ﻧﻈﻢ ﻭ‬
‫ﺍﻧﺘﻈﺎﻡ ﻭ ﺗﺴﺎﻭﻯ ﻭ ﻗﺎﻧﻮﻥ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻣﺒﺪﻝ ﻣﻴﺴﺎﺯﺩ ﻣﻤﮑﻦ ﻣﻰﺷﻤﺎﺭﻧﺪ‪ِ .‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﺭﺳﺎﻟﻪ ﻣﺪﻧﻴﻪ ﻧﻴﺰ ﺗﻮﺳﻂ ﺣﻀﺮﺕ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬

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‫ﺭﻭﺳﻴﮥ ﺷﻮﺭﻭﻯ ﺩﺭ ﻧﻴﻤﮥ ﺩ ّﻭﻡ ﻗﺮﻥ ﺑﻴﺴﺘﻢ‬
‫ﺗﻮﺟﻪ ﮐﺮﺩ ﮐﻪ ﻋﻠّﺖ ﺁﻧﮑﻪ ﺟﻨﮓ ﻫﺴﺘﻪﺍﻯ ﻣﻴﺎﻥ ﺍﻣﺮﻳﮑﺎ ﻭ ّ‬
‫ﺑﺎﻳﺪ ﺑﺮ ﺍﻳﻦ ﻧﮑﺘﻪ ّ‬

‫ﺻﻮﺭﺕ ﻧﮕﺮﻓﺖ ﺍﻳﻦ ﻭﺍﻗﻌﻴّﺖ ﺑﻮﺩ ﮐﻪ ﻫﺮ ﺩﻭ ﻭﺍﺣﺪ ﺳﻴﺎﺳﻰ ﺩﺭ ﻓﮑﺮ ﻣﻨﺎﻓﻊ ﺧﻮﺩ ﺑﻮﺩﻩ ﻭ ﺑﺼﻮﺭﺗﻰ ﻗﺎﻃﻊ ﺍﺯ ﻣﺮﮒ ﺧﻮﻳﺶ‬

‫ﻣﻰﻫﺮﺍﺳﻴﺪﻧﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻰ ﮐﻪ ﺑﺎ ﮔﺴﺘﺮﺵ ﺳﻼﺡﻫﺎﻯ ﻫﺴﺘﻪﺍﻯ ﺩﺭ ﺟﻬﺎﻥ ﻭ ﺩﺳﺘﻴﺎﺑﻰ ﮔﺮﻭﻩﻫﺎﻯ ﺍﻓﺮﺍﻃﻰ ﻣﺬﻫﺒﻰ ﻭ ﺳﻴﺎﺳﻰ ﺑﺪﺍﻥ‬

‫ﻧﻪ ﺗﻨﻬﺎ ﺍﻣﮑﺎﻥ ﺻﻠﺢ ﺍﻓﺰﺍﻳﺶ ﻧﻤﻰﻳﺎﺑﺪ ﺑﻠﮑﻪ ﺍﻧﻬﺪﺍﻡ ﺟﻬﺎﻥ ﻧﻴﺰ ﺗﻀﻤﻴﻦ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﺷﺮﺍﺋﻄﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯﺍﻟﮥ ﺟﻬﺎﻥ ﺍﺯ‬

‫ﺳﻼﺡﻫﺎﻯ ﻫﺴﺘﻪﺍﻯ ﻭ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ ﺧﺸﻮﻧﺖ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺻﺮﻓﴼ ﻭ ﺻﺮﻓﴼ ﺍﺯ ﻃﺮﻳﻖ ﺗﺤ ّﻘﻖ ﻧﻬﺎﺩﻫﺎﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺩﻣﮑﺮﺍﺗﻴﮏ ﻳﻌﻨﻰ‬
‫ﺣﺮﮐﺖ ﺩﺭ ﺟﻬﺖ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﻣﮑﺎﻥﭘﺬﻳﺮﺳﺖ‪.‬‬

‫ﺍ ّﻣﺎ ﭼﻨﺎﻧﮑﻪ ﺩﻳﺪﻳﻢ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻣﺴﺌﻠﮥ ﺻﻠﺢ ﺭﺍ ﻧﻪ ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﻳﮏ ﻋﺎﻣﻞ ﻣﺤﺪﻭﺩ ﺑﻠﮑﻪ ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ‬

‫ﻋﻮﺍﻣﻞ ﻣﺘﻌﺎﻣﻞ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ‪ ١٥٠‬ﺳﺎﻝ ﻗﺒﻞ ﺩﺭ ﺑﺮﺭﺳﻰ ﺻﻠﺢ ﻫﻢ ﺑﻪ ﻋﺎﻣﻞ ﺳﺎﺧﺘﺎﺭ‬
‫ﺑﻴﻦﺍﻟﻤﻠﻠﻰ‪ ،‬ﻫﻢ ﺑﻪ ﻋﺎﻣﻞ ﺳﺎﺧﺘﺎﺭ ﺗﮏ ﺗﮏ ﮐﺸﻮﺭﻫﺎ ﻭ ﻫﻢ ﺑﻪ ﻋﺎﻣﻞ ﻓﺮﻫﻨﮓ ﻭ ﺍﺭﺯﺵﻫﺎ ﻭ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺍﻓﺮﺍﺩ ﺟﻮﺍﻣﻊ ﮔﻮﻧﺎﮔﻮﻥ‬

‫‪ ٥٥‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺑﻠﻰ ﺗﻤﺪﻥ ﺣﻘﻴﻘﻰ ﻭﻗﺘﻰ ﺩﺭ ﻗﻄﺐ ﻋﺎﻟﻢ ﻋﻠﻢ ﺍﻓﺮﺍﺯﺩ ﮐﻪ ﭼﻨﺪ ﻣﻠﻮﮎ ﺑﺰﺭﮔﻮﺍﺭ ﺑﻠﻨﺪ ﻫﻤﺖ ﺁﻓﺘﺎﺏ ﺭﺧﺸﻨﺪﮤ‬

‫ﻋﺎﻟﻢ ﻏﻴﺮﺕ ﻭ ﺣﻤﻴﺖ ﺑﺠﻬﺖ ﺧﻴﺮﻳﺖ ﻭ ﺳﻌﺎﺩﺕ ﻋﻤﻮﻡ ﺑﺸﺮ ﺑﻌﺰﻣﻰ ﺛﺎﺑﺖ ﻭ ﺭﺍﻳﻰ ﺭﺍﺳﺦ ﻗﺪﻡ ﭘﻴﺶ ﻧﻬﺎﺩﻩ ﻣﺴﺌﻠﻪ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺭﺍ ﺩﺭ ﻣﻴﺪﺍﻥ‬

‫ﻣﺸﻮﺭﺕ ﮔﺬﺍﺭﻧﺪ ﻭ ﺑﺠﻤﻴﻊ ﻭﺳﺎﺋﻞ ﻭ ﻭﺳﺎﺋﻂ ﺗﺸﺒﺚ ﻧﻤﻮﺩﻩ ﻋﻘﺪ ﺍﻧﺠﻤﻦ ﺩﻭﻝ ﻋﺎﻟﻢ ﻧﻤﺎﻳﻨﺪ ﻭ ﻳﮏ ﻣﻌﺎﻫﺪﮤ ﻗﻮﻳﻪ ﻭ ﻣﻴﺜﺎﻕ ﻭ ﺷﺮﻭﻁ ﻣﺤﮑﻤﻪ ﺛﺎﺑﺘﻪ‬

‫ﺗﺎﺳﻴﺲ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻋﻼﻥ ﻧﻤﻮﺩﻩ ﺑﺎﺗﻔﺎﻕ ﻋﻤﻮﻡ ﻫﻴﺌﺖ ﺑﺸﺮﻳﻪ ﻣﺆﮐﺪ ﻓﺮﻣﺎﻳﻨﺪ ﺍﻳﻦ ﺍﻣﺮﺍﺗﻢ ﺍﻗﻮﻡ ﺭﺍ ﮐﻪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺳﺒﺐ ﺁﺳﺎﻳﺶ ﺁﻓﺮﻳﻨﺶ ﺍﺳﺖ ﮐﻞ‬

‫ﮑﺎﻥ ﺍﺭﺽ ﻣﻘﺪﺱ ﺷﻤﺮﺩﻩ ﺟﻤﻴﻊ ﻗﻮﺍﻯ ﻋﺎﻟﻢ ﻣﺘﻮﺟﻪ ﺛﺒﻮﺕ ﻭ ﺑﻘﺎﻯ ﺍﻳﻦ ﻋﻬﺪ ﺍﻋﻈﻢ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻌﺎﻫﺪﻩ ﻋﻤﻮﻣﻴﻪ ﺗﻌﻴﻴﻦ ﻭ ﺗﺤﺪﻳﺪ ﺣﺪﻭﺩ ﻭ‬
‫ﺳ ّ‬

‫ﺛﻐﻮﺭ ﻫﺮ ﺩﻭﻟﺘﻰ ﮔﺮﺩﺩ ﻭ ﺗﻮﺿﻴﻊ ﺭﻭﺵ ﻭ ﺣﺮﮐﺖ ﻫﺮ ﺣﮑﻮﻣﺘﻰ ﺷﻮﺩ ﻭ ﺟﻤﻴﻊ ﻣﻌﺎﻫﺪﺍﺕ ﻭ ﻣﻨﺎﺳﺒﺎﺕ ﺩﻭﻟّﻴﻪ ﻭ ﺭﻭﺍﺑﻂ ﻭ ﺿﻮﺍﺑﻂ ﻣﺎﺑﻴﻦ ﻫﻴﺌﺖ‬

‫ﺑﺤﺪﻯ ﻣﻌﻠﻮﻡ‬
‫ﺣﮑﻮﻣﺘﻴﻪ ﺑﺸﺮﻳّﻪ ﻣﻘ ّﺮﺭ ﻭ ﻣﻌﻴّﻦ ﮔﺮﺩﺩ ﻭ ﮐﺬﻟﮏ ﻗﻮﻩ ﺣﺮﺑﻴﮥ ﻫﺮ ﺣﮑﻮﻣﺘﻰ‬
‫ﻣﺨﺼﺺ ﺷﻮﺩ ﭼﻪ ﺍﮔﺮ ﺗﺪﺍﺭﮐﺎﺕ ﻣﺤﺎﺭﺑﻪ ﻭ ﻗﻮﻩ ﻋﺴﮑﺮﻳﻪ‬
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‫ﺗﻮﻫﻢ ﺩﻭﻝ ﺳﺎﺋﺮﻩ ﮔﺮﺩﺩ ﺑﺎﺭﻯ ﺍﺻﻞ ﻣﺒﻨﺎﻯ ﺍﻳﻦ ﻋﻬﺪ ﻗﻮﻳﻢ ﺭﺍ ﺑﺮ ﺁﻥ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﮐﻪ ﺍﮔﺮ ﺩﻭﻟﺘﻰ ﺍﺯ ﺩﻭﻝ ﻣﻦ ﺑﻌﺪ ﺷﺮﻃﻰ ﺍﺯ‬
‫ﺩﻭﻟﺘﻰ ﺍﺯﺩﻳﺎﺩ ﻳﺎﺑﺪ ﺳﺒﺐ ّ‬
‫ﺷﺮﻭﻁ ﺭﺍ ﻓﺴﺦ ﻧﻤﺎﻳﺪ ﮐﻞ ﺩﻭﻝ ﻋﺎﻟﻢ ﺑﺮ ﺍﺿﻤﺤﻼﻝ ﺍﻭ ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ ﺑﻠﮑﻪ ﻫﻴﺌﺖ ﺑﺸﺮﻳﻪ ﺑﮑﻤﺎﻝ ﻗﻮﺕ ﺑﺮ ﺗﺪﻣﻴﺮ ﺁﻧﺤﮑﻮﻣﺖ ﺑﺮ ﺧﻴﺰﺩ ﺍﮔﺮ ﺟﺴﻢ ﻣﺮﻳﺾ‬

‫ﻋﺎﻟﻢ ﺑﺎﻳﻦ ﺩﺍﺭﻭﻯ ﺍﻋﻈﻢ ﻣﻮﻓﻖ ﮔﺮﺩﺩ ﺍﻟﺒﺘﻪ ﺍﻋﺘﺪﺍﻝ ﮐﻠﻰ ﮐﺴﺐ ﻧﻤﻮﺩﻩ ﺑﺸﻔﺎﻯ ﺑﺎﻗﻰ ﺩﺍﺋﻤﻰ ﻓﺎﺋﺰ ﮔﺮﺩﺩ‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‪ ،‬ﺭﺳﺎﻟﻪ ﻣﺪﻧﻴﻪ‪ ،‬ﺹ ‪٥٣-٥٢‬‬

‫‪۴۷‬‬

‫ﺗﻮﺟﻪ ﻓﺮﻣﻮﺩﻩ ﻭ ﺗﺤ ّﻘﻖ ﺻﻠﺢ ﺭﺍ ﻣﺴﺘﻠﺰﻡ ﺗﺤ ّﻮﻟﻰ ﺑﻨﻴﺎﺩﻯ ﺩﺭ ﻫﺮ ﺳﻪ ﺭﺗﺒﻪ ﻣﺤ ّﻘﻖ ﻣﻰﺷﻤﺎﺭﻧﺪ‪.‬‬
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‫ﺁﻧﺎﻥ ﮐﻪ ﻧﻈﺮ ﺑﻪ ﺟﻬﻞ ﻭ ﻏﺮﺽ ﺩﻋﻮﺕ ﺑﻪ ﻋﺪﺍﻟﺖ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ‪ ،‬ﺩﻋﻮﺕ ﺑﻪ ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ‪ ،‬ﺩﻋﻮﺕ ﺑﻪ‬

‫ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‪ ،‬ﺩﻋﻮﺕ ﺑﻪ ﺣﮑﻮﻣﺖ ﻗﺎﻧﻮﻥ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻭ ﻧﻬﺎﺩﻫﺎﻯ ﺩﻣﮑﺮﺍﺗﻴﮏ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ‪ ،‬ﺩﻋﻮﺕ ﺑﻪ ﺍﺭﺗﻘﺎء ﻓﺮﻫﻨﮕﻰ‬

‫ﻭ ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﺩﻋﻮﺕ ﺑﻪ ﺧﺮﺩﮔﺮﺍﺋﻰ ﻭ ﻋﻠﻢ ﻭ ﺻﻨﻌﺖ‪ ،‬ﺩﻋﻮﺕ ﺑﻪ ﺗﺤ ّﺮﻯ ﺣﻘﻴﻘﺖ ﻭ ﺁﺯﺍﺩﻯ ﻭ ﺍﺳﺘﻘﻼﻝ ﻫﻤﮥ ﺍﻧﺴﺎﻥﻫﺎ‪ ،‬ﻭ ﻧﻴﺰ‬
‫ﺩﻋﻮﺕ ﺑﻪ ﻣﻌﺎﺷﺮﺕ ﻭ ﻭﺩﺍﺩ ﺑﺎ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﻭ ﺍﻗﻮﺍﻡ ﻭ ﻣﻠﻞ ﺭﺍ ﺍﻣﺮﻯ ﻧﺎﻣﻄﻠﻮﺏ ﺷﻤﺮﺩﻩ ﻭ ﭼﻨﻴﻦ ﻧﻈﺮﻯ ﺭﺍ ﺩﻓﺎﻉ ﺍﺯ ﺍﺳﺘﻌﻤﺎﺭ ﻭ‬

‫ﺗﻤﺪﻥ ﻭ‬
‫ﺳﻴﺎﺳﺖﻫﺎﻯ ﺧﺎﺭﺟﻰ ﻗﻠﻤﺪﺍﺩ ﻣﻰﮐﻨﻨﺪ ﺍﻣﻴﺪﻭﺍﺭﻧﺪ ﮐﻪ ﺑﺎ ﭼﻨﻴﻦ ﻧﻮﻉ ﺩﺭﻭﻍ ﻭ ﺍﻓﺘﺮﺍﺋﻰ ﺟﻮﺍﻣﻊ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺭﺍ ﺍﺯ ﮐﺎﺭﻭﺍﻥ ّ‬

‫ﺗﮑﺎﻣﻞ ﺑﺎﺯﺩﺍﺷﺘﻪ‪ ،‬ﻋﺎ ّﻣﮥ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺍﻧﺪﻳﺸﮥ ﺁﺯﺍﺩﻯ ﻭ ﺗﺤ ّﺮﻯ ﺣﻘﻴﻘﺖ ﻣﺤﺮﻭﻡ ﻧﻤﻮﺩﻩ‪ ،‬ﺳﻨّﺖﮔﺮﺍﺋﻰ ﻣﺬﻫﺒﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻧﻔﻰ‬

‫ﺁﺯﺍﺩﻯ ﻭﺟﺪﺍﻥ ﻭ ﻋﻘﻴﺪﻩ ﺭﺍ ﮔﺴﺘﺮﺵ ﺑﺨﺸﻴﺪﻩ ﻭ ﺑﺠﺎﻯ ﺗﮑﺎﻣﻞ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺑﺴﻂ ﻓﺮﻫﻨﮓ ﺻﻠﺢ ﻭ ﻭﺩﺍﺩ‪ ،‬ﺍﻓﺰﺍﻳﺶ‬

‫ﻋﻘﺐﺍﻓﺘﺎﺩﮔﻰ ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ﺍﻳﻦ ﺟﻮﺍﻣﻊ ﺭﺍ ﺗﻀﻤﻴﻦ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺁﻧﮑﻪ ﺑﺠﺎﻯ ﻣﻨﺎﻓﻊ ﻣﺮﺩﻡ‪ ،‬ﺍﻏﺮﺍﺽ ﻭ ﺳﻮﺩﺟﻮﺋﻰ‬

‫ﺧﻼﻕ ﺗﺎﺭﻳﺦ ﺭﺍ ﻧﻤﻰﺗﻮﺍﻥ ﺑﺎ ﺩﺭﻭﻍ ﻭ ﺍﻓﺘﺮﺍء‬
‫ﺧﺼﻮﺻﻰ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﻗﻴﻤﺖ ﺗﮑﺎﻣﻞ ﻭ ﺻﻠﺢ ﺩﻧﺒﺎﻝ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺍ ّﻣﺎ ﮐﺎﺭﻭﺍﻥ ﺗﮑﺎﻣﻞ ّ‬

‫ﻣﺘﻮ ّﻗﻒ ﺳﺎﺧﺖ‪ .‬ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﻫﻢ ﻣﻘﺘﻀﺎﻯ ﺗﮑﺎﻣﻞ ﻭ ﺗﺤ ّﻮﻝ ﺗﺎﺭﻳﺦ ﺍﺳﺖ ﻭ ﻫﻢ ﺑﺎﺯﺗﺎﺑﻰ ﺍﺯ ﺍﺭﺍﺩﻩ ﻭ‬

‫ﺧﻼﻕ ﺁﻥ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ‬
‫ﺧﻼﻕ ﺷﮕﻔﺖﺁﻧﮕﻴﺰ‪ .‬ﺁﻳﻨﺪﮤ ﺗﺎﺑﻨﺎﮎ ﺍﻳﺮﺍﻥ ﻭ ﺗﮑﺎﻣﻞ ّ‬
‫ﻣﺸﻴّﺖ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺑﺸﺮﻳّﺖ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ّ‬

‫ﻫﻴﭻ ﭼﻴﺰ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﻣﺸﻴّﺖ ﺍﻟﻬﻰ ﺑﺎﻳﺴﺘﺪ‪.‬‬

‫ﺩﺷﻤﻨﺎﻥ ﺣﻘﻴﻘﺖ ﺑﺮﺍﻯ ﻣﺴﺦ ﺣﻘﻴﻘﺖ ﺍﺯ ﻭﺍﮊﻩﻫﺎﻯ ﺟﺎﻣﻌﻪﺷﻨﺎﺳﻰ ﺑﺮﺍﻯ ﺑﺴﻂ ﺩﺭﻭﻍﻫﺎﻯ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﮐﻨﻨﺪ‪ .‬ﻳﮑﻰ‬

‫ﺍﺯ ﺍﻳﻦ ﺗﺤﻠﻴﻞﻫﺎﻯ ﻣﻤﺴﻮﺥ ﻣﻰﮔﻮﻳﺪ ﮐﻪ ﺍﺳﺘﻌﻤﺎﺭ ﺩﻭﻝ ﺧﺎﺭﺟﻰ ﺩﺭ ﻗﺮﻥ ‪ ١٩‬ﺍﺯ ﺍﻣﺮ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ ﺗﻔﺮﻗﻪ ﻭ ﺍﺧﺘﻼﻑ‬
‫ﺗﻮﺟﻪ ﺑﻪ ﻋﻠﻤﺎﻯ ﻣﺬﻫﺒﻰ ﺭﻭﻯ ﺑﺮﮔﺮﺩﺍﻧﺪ ﻭ ﺍﻳﺮﺍﻥ ﺭﺍ ﺿﻌﻴﻒ ﻧﻤﺎﻳﺪ‪.‬‬
‫ﻣﻴﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻣﺴﻠﻤﺎﻥ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩ ﺗﺎ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺭﺍ ﺍﺯ ّ‬

‫ﭼﻨﻴﻦ ﺗﺤﻠﻴﻠﻰ ﺭﺍ ﺍﮔﺮ ﺑﻪ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﻃﻼﻕ ﮐﻨﻴﻢ ﺑﺎﻳﺪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﺍ ﺳﺎﺧﺘﻪ ﻭ ﭘﺮﺩﺍﺧﺘﮥ ﺍﺳﺘﻌﻤﺎﺭ ﺭﻭﻣﻰ ﺑﺪﺍﻧﻴﻢ‬
‫ﮑﻢ ﻋﻠﻤﺎء ﻳﻬﻮﺩ ﺭﺍ ﻣﺘﺰﻟﺰﻝ‬
‫ﭼﺮﺍ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﻧﻈﺎﻡ ﻓﮑﺮﻯ ﻭ ﺩﻳﻨﻰ ﺣﺎﮐﻢ ﺩﺭ ﻣﻴﺎﻥ ﻳﻬﻮﺩﻳﺎﻥ ﺭﺍ ﻣﻮﺭﺩ ﺳﺌﻮﺍﻝ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﺗﺤ ّ‬
‫ﺳﺎﺧﺖ ﻭ ﻭﺣﺪﺕ ﻳﻬﻮﺩﻳﺎﻥ ﺭﺍ ﺧﺪﺷﻪﺩﺍﺭ ﮐﺮﺩ! ﺳﺨﺎﻓﺖ ﺍﻳﻦ ﻧﻮﻉ ﺗﺤﻠﻴﻞ ﻭﻗﺘﻰ ﺭﻭﺷﻦﺗﺮ ﻣﻰﺷﻮﺩ ﮐﻪ ﺑﻴﺎﺩ ﺁﻭﺭﻳﻢ ﻫﺮ ﭘﻴﺎﻣﺒﺮﻯ‬

‫ﻣﺪﺕ ﻭﺣﺪﺕ ﺁﻥ ﻗﻮﻡ ﺭﺍ ﮐﺎﻫﺶ ﺩﺍﺩ‪ .‬ﺍ ّﻣﺎ ﺳﺌﻮﺍﻝ ﺍﻳﻦ ﺍﺳﺖ‬
‫ﻓﺮﻫﻨﮓ ﻗﺒﻞ ﺍﺯ ﺧﻮﺩ ﺭﺍ ﻣﻮﺭﺩ ﺳﺌﻮﺍﻝ ﻭ ﺍﻧﺘﻘﺎﺩ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﺩﺭ ﮐﻮﺗﺎﻩ ّ‬

‫ﮐﻪ ﭼﻪ ﺷﺪ ﮐﻪ ﺍﻳﺮﺍﻥ ﻭ ﮐﺸﻮﺭﻫﺎﻯ ﺍﺳﻼﻣﻰ ﮐﻪ ﺯﻣﺎﻧﻰ ﺑﺮ ﺍﺭﻭﭘﺎ ﺣﺎﮐﻢ ﺑﻮﺩﻧﺪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺣﻘﺎﺭﺕ ﻭ ﺧ ّﻔﺖ ﺩﺭ ﺗﺤﺖ ﺳﻠﻄﮥ‬

‫ﺿﺪ ﺗﺠ ّﺪﺩ‪ ،‬ﻓﺮﻫﻨﮓ‬
‫ﺍﺭﻭﭘﺎﺋﻴﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ؟ ﻋﻠّﺖ ﺍﺻﻠﻰ ﺍﻳﻦ ﺍﻣﺮ ﻓﺮﻫﻨﮓ ﺗﻘﻠﻴﺪ ﺍﺯ ﻋﻠﻤﺎء‪ ،‬ﻓﺮﻫﻨﮓ ﭘﻮﺳﻴﺪﮤ ﺳﻨّﺖﭘﺮﺳﺖ‬
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‫ﺗﮑﻔﻴﺮ ﻭ ﺗﻔﺴﻴﻖ ﻭ ﺑﻴﮕﺎﻧﮕﻰ‪ ،‬ﻭ ﻧﻴﺰ ﻓﺮﻫﻨﮓ ﺧﺸﻮﻧﺖ ﻭ ﻧﺎﺷﮑﻴﺒﺎﺋﻰ ﻓﮑﺮﻯ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﺭﻫﺒﺮﻯ ﻋﻠﻤﺎء ﻣﺬﻫﺒﻰ ﺩﺭ ﮐﺸﻮﺭﻫﺎﻯ‬

‫ﺗﺠﺪﺩ ﺭﺍﺳﺘﻴﻦ‪ ،‬ﺩﻣﮑﺮﺍﺳﻰ‬
‫ﺍﺳﻼﻣﻰ ﺣﺎﮐﻢ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻧﻔﻰ ﺍﻳﻦ ﻓﺮﻫﻨﮓ ﻭ ﺍﺑﺪﺍﻉ ﻓﮑﺮﻯ ﺩﺭ ﺟﻬﺖ ﺍﻧﺪﻳﺸﮥ‬
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‫ﺳﻴﺎﺳﻰ‪ ،‬ﺁﺯﺍﺩﻯ ﻋﻘﻴﺪﻩ‪ ،‬ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﻫﻤﮥ ﺍﺩﻳﺎﻥ‪ ،‬ﻋﻘﻼﻧﻴّﺖ ﺻﻨﻌﺘﻰ ﻭ ﻋﻠﻤﻰ‪ ،‬ﻭ ﺗﺄﮐﻴﺪ ﺑﺮ ﺣﻘﻴﻘﺖ ﺍﺩﻳﺎﻥ ﺑﻌﻨﻮﺍﻥ ﻋﺎﻣﻞ ﺍﻟﻔﺖ‬

‫ﮑﻢ‬
‫ﺳﺪ ﻗﻮﻯ ﺩﺭ ﻣﻘﺎﺑﻞ ﺗﺤ ّ‬
‫ﻭ ﺍﺗّﺤﺎﺩ‪ ،‬ﺗﻨﻬﺎ ﻋﺎﻣﻠﻰ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﮐﻪ ّ‬
‫ﮑﻢ ﺍﺳﺘﻌﻤﺎﺭ ﺧﺎﺭﺟﻰ ﺑﻮﺩﻩ ﻭ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺁﻧﭽﻪ ﮐﻪ ﺑﻪ ﺗﺤ ّ‬

‫ﺍﺳﺘﻌﻤﺎﺭ ﺍﻧﺠﺎﻣﻴﺪ ﻓﺮﻫﻨﮓ ﺗﮑﻔﻴﺮ ﻭ ﺟﻬﺎﻟﺖ ﻭ ﺑﻴﮕﺎﻧﮕﻰ ﻭ ﺗﻘﻠﻴﺪ ﺍﺯ ﻋﻠﻤﺎء ﺑﻮﺩ ﻭ ﺁﻧﭽﻪ ﺑﺎﻋﺚ ﺑﻴﺪﺍﺭﻯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺷﺪ ﻧﻬﻀﺖ‬

‫ﺧﻼﻕ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﭼﻪ ﺧﻮﺩ ﻣﻮﺭﺩ ﺗﻌ ّﺮﺽ ﻭ ﺳﺘﻢ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﺍ ّﻣﺎ ﻏﻴﺮﻣﺴﺘﻘﻴﻢ ﺍﻧﺪﻳﺸﮥ ﺁﺯﺍﺩﻯ ﻭ‬
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‫ﺗﺠﺪﺩ ﺭﺍ ﺩﺭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﺑﻪ ﻭﺩﻳﻌﻪ ﻧﻬﺎﺩ‪ .‬ﺍﻧﺼﺎﻑ ﺑﺎﻳﺪ ﺩﺍﺩ ﺁﻳﺎ ﻓﺮﻫﻨﮓ ﺗﮑﻔﻴﺮ ﻭ ﺟﻬﺎﻟﺖ ﻭ ﺗﻘﻠﻴﺪ ﻋﻠّﺖ‬
‫ﺩﻣﮑﺮﺍﺳﻰ ﻭ‬
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‫‪۴۸‬‬

‫ﻋﻘﺐﺍﻓﺘﺎﺩﮔﻰ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﭘﻴﺮﻭﺯﻯ ﺍﺳﺘﻌﻤﺎﺭ ﺑﻮﺩﻩ ﺍﺳﺖ ﻳﺎ ﻓﺮﻫﻨﮓ ﺁﺯﺍﺩﻯ ﻓﮑﺮﻯ ﻭ ﺷﮑﻴﺒﺎﺋﻰ ﻣﺬﻫﺒﻰ ﻭ ﻋﻘﻼﻧﻴّﺖ ﺻﻨﻌﺘﻰ ﻭ‬

‫ﺗﻮﺳﻂ ﻧﻬﻀﺖ ﺑﺎﺑﻰ ﻭ ﺑﻬﺎﺋﻰ ﺑﻪ ﺍﻳﺮﺍﻥ ﻭ ﺩﻧﻴﺎ ﻫﺪﻳﻪ ﺷﺪ! ﺍ ّﻣﺎ ﻳﮏ ﺗﻔﺎﻭﺕ ﺑﻨﻴﺎﺩﻯ ﺩﻳﮕﺮ ﻧﻴﺰ ﻣﻴﺎﻥ ﺍﻣﺮ‬
‫ﺩﻣﮑﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﮐﻪ ّ‬
‫ﺑﻬﺎﺋﻰ ﻭ ﻧﻬﻀﺖﻫﺎﻯ ﺳﻴﺎﺳﻰ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻳﮏ ﻧﻬﻀﺖ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺖ ﻭ ﻧﻪ ﺳﻴﺎﺳﻰ ﻭ ﻟﺬﺍ ﻫﺪﻓﺶ ﻧﻔﻰ ﻇﻠﻢ ﻭ‬
‫ﺍﺳﺘﻌﻤﺎﺭ ﺍﺯ ﻳﮏ ﺟﺎﻯ ﺩﻧﻴﺎ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻫﺪﻓﺶ ﺍﺯ ﻣﻴﺎﻥﺑﺮﺩﻥ ﻇﻠﻢ ﻭ ﺍﺳﺘﻌﻤﺎﺭ ﺍﺯ ﺳﺮﺗﺎﺳﺮ ﺩﻧﻴﺎﺳﺖ‪ .‬ﺑﻬﻤﻴﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ‬

‫ﺗﻌﺎﻟﻴﻢ ﺍﻳﻦ ﺩﻳﺎﻧﺖ ﺷﺮﺍﺋﻂ ﻇﻠﻢ ﻭ ﺧﺸﻮﻧﺖ ﻭ ﻧﺎﺑﺮﺍﺑﺮﻯ ﺭﺍ ﺑﮑﻠّﻰ ﺍﺯ ﻣﻴﺎﻥ ﻣﻰﺑﺮﺩ ﻭ ﺍﻣﮑﺎﻥ ﺗﺤ ّﻘﻖ ﻇﻠﻢ ﺍﺯ ﺟﻤﻠﻪ ﺍﺳﺘﻌﻤﺎﺭ ﮐﺸﻮﺭﻫﺎ‬

‫ﻧﺴﺒﺖ ﺑﻴﮑﺪﻳﮕﺮ ﺭﺍ ﺍﺯ ﺭﻳﺸﻪ ﺑﺮﻣﻰﺍﻓﮑﻨﺪ‪ .‬ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﻳﮏ ﻧﻬﻀﺖ ﺳﻴﺎﺳﻰ ﺑﺮﺍﻯ ﻳﮏ ﮐﺸﻮﺭ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻫﺪﻓﺶ ﺍﻳﺠﺎﺩ‬

‫ﺁﺯﺍﺩﻯ ﻭ ﺑﺮﺍﺑﺮﻯ ﻭ ﺍﺗّﺤﺎﺩ ﻫﻤﮥ ﺩﻧﻴﺎ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺳﻴﺎﺳﺖ ﺧﺪﺍﻭﻧﺪ ﮐﻪ ﻫﻤﮥ ﺍﻧﺴﺎﻥﻫﺎ ﺭﺍ ﺩﻭﺳﺖ ﻣﻰﺩﺍﺭﺩ ﻭ ﻫﺪﻓﺶ ﺭﺍﺣﺖ‬

‫ﻭ ﺍﻣﺎﻥ ﻫﻤﮥ ﺟﻬﺎﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﺯﺍﺩﻯ ﻭ ﺗﮑﺎﻣﻞ ﻧﻪ ﺗﻨﻬﺎ ﺍﻳﺮﺍﻥ ﺑﻠﮑﻪ ﺳﺮﺗﺎﺳﺮ ﺟﻬﺎﻥ ﺭﺍ ﺑﻪ ﭘﻴﺶ ﻣﻰﺑﺮﺩ‪.‬‬

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