نگاهى به آثار حضرت بهاءالله

12/16/2016

Pazhuheshnameh ﷲ ﻧﮕﺎﻫﻰ ﺑﻪ ﺁﺛﺎﺭ ﺣﺿﺭﺕ ﺑﻬﺎء

ﻣﻰﮔﻮﻳﺪ ﻭﻟﯽ ﺣﻘﻴﻘﺖ ﺍﻳﻦ ﻣﻈﺎﻫﺮ ﺭﺍ ﮐﻪ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﻭ ﻭﺣﻰ ﺭﺑّﺎﻧﻰ ﺍﺳﺖ ﻳﮑﻰ ﻣﻰﺷﻤﺎﺭﺩ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﭘﻴﺎﻣﺒﺮ ﺩﺍﺭﺍﻯ ﺟﻨﺒﻪ ﺍﻯ ﺍﻧﺴﺎﻧﻰ ﻭ ﺟﻨﺒﻪ ﺍﻯ ﻏﻴﺒﻰ ﻭ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺣﻘﻴﻘﺖ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻳﻌﻨﻰ ﺟﻨﺒﻪٴ ﻏﻴﺒﻰ ﻭ ﺍﻟﻬﻰ ﺍﻳﺸﺎﻥ ﺣﻘﻴﻘﺘﻰ ﺍﺳﺖ ﻭﺍﺣﺪ ﻭ ﺗﻌﺪﺩ ﻭ ﺗﻨﻮﻉ ﺩﺭ ﺁﻥ ﺭﺍﻫﻰ ﻧﺪﺍﺭﺩ. ﺍﻣّﺎ ﻅﻬﻮﺭ ﺁﻥ ﺣﻘﻴﻘﺖ ﻗﺪﺳﻰ ﺩﺭ ﺗﺎﺭﻳﺦ ﻳﻌﻨﻰ ﺷﮑﻞ ﺧﺎﺹ ﻅﻬﻮﺭ ﭘﻴﺎﻣﺒﺮ ﻭ ﻳﺎ ﺗﻌﺎﻟﻴﻢ ﻭ ﺍﺣﮑﺎﻡ ﺍﻭ ﻣﺸﻤﻮﻝ ﺗﻨﻮﻉ ﻭ ﺩﮔﺮﮔﻮﻧﻰ ﺍﺳﺖ ﭼﺮﺍ ﮐﻪ ﺩﺭﻣﺎﻥ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﺑﺎ ﺗﻐﻴﻴﺮ ﺑﻴﻤﺎﺭﻯ ﺑﺎﻳﺪ ﮐﻪ ﺩﺭﻣﺎﻥ ﻧﻴﺰ ﻋﻮﺽ ﮔﺮﺩﺩ. ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﮔﺮ ﻫﻢ ﺟﻨﺒﻪٴ ﺍﻧﺴﺎﻧﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ ﺍﻣّﺎ ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﮕﻰ ﺣﻘﻴﻘﺘﻰ ﻳﮑﺴﺎﻥ ﻫﺴﺘﻨﺪ. ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻭﺍﺣﺪ ﺩﺭ ﻁﻮﻝ ﺗﺎﺭﻳﺦ ﻭ ﺑﺎﺯﺍء ﺗﮑﺎﻣﻞ ﺑﺸﺮﻯ ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺑﺸﮑﻠﻬﺎﻯ ﻣﺘﻔﺎﻭﺗﻰ ﻣﺘﻈﺎﻫﺮ ﻣﻰﺳﺎﺯﺩ ﺗﺎ ﺁﻧﮑﻪ ﺗﻤﺪّﻥ ﺑﺸﺮ ﺭﺍ ﻳﮏ ﻗﺪﻡ ﺑﻪ ﭘﻴﺶ ﺑﺮﺩ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﻣﺪﻧﻴّﺖ ﺧﻼّﻕ ﻭ ﺑﺪﻳﻌﻰ ﺑﻴﺎﻓﺮﻳﻨﺪ. ﺍﻳﻦ ﺳﻴﺮ ﺗﮑﺎﻣﻠﯽ ﺍﺩﻳﺎﻥ ﺭﺍ ﭘﺎﻳﺎﻧﻰ ﻧﻴﺴﺖ ﻭ ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﻅﻬﻮﺭ ﺧﻮﺩ ﺭﺍ ﭘﺎﻳﺎﻥ ﺗﺎﺭﻳﺦ ﻧﺪﺍﻧﺴﺘﻪ ﺑﻠﮑﻪ ﺍﺯ ﻅﻬﻮﺭﺍﺕ ﻧﺎﻣﺤﺪﻭﺩﻯ ﺩﺭ ﺁﻳﻨﺪﻩ ﺳﺨﻦ ﮔﻔﺘﻪ ﺍﻧﺪ. ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺍﺻﻞ ﻭﺣﺪﺕ ﻭﺗﮑﺎﻣﻞ ﻣﻈﺎﻫﺮ ﻣﻘﺪّﺳﻪ )ﭘﻴﺎﻣﺒﺮﺍﻥ( ﮐﻠﻴﺪ ﺣﻞ ﺩﺷﻮﺍﺭﻳﻬﺎ ﻭ ﻣﺴﺎﺋﻞ ﺑﻐﺮﻧﺞ ﮐﺘﺐ ﻣﻘﺪﺳﻪ ﻣﻰﮔﺮﺩﺩ. ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﻣﺴﺌﻠﻪٴ ﺭﺟﻌﺖ ﻭ ﺧﺎﺗﻤﻴّﺖ ﺩﺭ ﺳﺎﻳﻪٴ ﻫﻤﻴﻦ ﺍﺻﻞ ﻗﺎﺑﻞ ﺩﺭﮎ ﻣﻰﺷﻮﺩ ﻫﻤﻪٴ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺩﺭ ﺣﻘﻴﻘﺖ ﻳﮑﻰ ﻫﺴﺘﻨﺪ ﻭ ﻟﺬﺍ ﻫﻤﻪٴ ﺍﻳﺸﺎﻥ ﻋﻠﻴﺮﻏﻢ ﺗﻔﺎﻭﺕ ﻅﺎﻫﺮﻯ ﺭﺟﻌﺖ ﻳﮑﺪﻳﮕﺮﻧﺪ. ﻫﻤﻪٴ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻣﻈﺎﻫﺮ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﻭﭼﻮﻥ ﺍﻭّﻝ ﻭ ﺁﺧﺮ ﺍﺯﺍﺳﻤﺎء ﺍﻟﻬﻰ ﺍﺳﺖ ﻫﻤﻪٴ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻭﻟﻴﻦ ﭘﻴﺎﻣﺒﺮ ﻭﺁﺧﺮﻳﻦ ﭘﻴﺎﻣﺒﺮ ﻣﻰﺑﺎﺷﻨﺪ. ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻫﺮﺁﻧﭽﻪ ﮐﻪ ﺑﻪ ﻧﻔﻰ ﺗﺎﺭﻳﺦ ﻭ ﻫﺸﻴﺎﺭﻯ ﺗﺎﺭﻳﺦ ﻣﻨﺠﺮ ﻣﻰﺷﺪ ﺩﺭ ﺗﻌﺒﻴﺮ ﺧﻼّﻕ ﻭ ﺑﺪﻳﻊ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﻭﺍﻗﻊ ﺑﻪ ﺩﻟﻴﻞ ﻗﺎﻁﻌﻰ ﺑﺮ ﺳﻴﺮ ﻭﻗﻔﻪﻧﺎﭘﺬﻳﺮ ﺗﺎﺭﻳﺦ ﻭ ﺗﮑﺎﻣﻞ ﻓﺮﻫﻨﮓ ﻭ ﺍﺩﻳﺎﻥ ﻭ ﻟﺰﻭﻡ ﮐﻨﺶ ﻭ ﻭﺍﮐﻨﺶ ﻣﺘﻘﺎﺑﻞ ﺩﻳﺎﻧﺖ ﻭ ﻣﺪﻧﻴّﺖ ﺍﺟﺘﻤﺎﻋﻰ ﻣﺒﺪّﻝ ﻣﻰﮔﺮﺩﺩ. ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ ﺑﻪ ﺩﻭ ﺑﻴﺎﻥ ﺍﺯ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﺍﺷﺎﺭﻩ ﻣﻴﺸﻮﺩ ﺗﺎ ﺟﻠﻮﻩﻫﺎﺋﻰ ﺍﺯﺍﻧﻘﻼﺑﻰ ﺑﻨﻴﺎﻧﻰ ﺩﺭ ﺍﻟﻬﻴﺎﺕ ﺁﺷﮑﺎﺭ ﮔﺮﺩﺩ: "ﻭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﺨﺘﺺّ ﺑﻪ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭﺳﺖ ... ﺍﻳﺸﺎﻧﻨﺪ ﻣﺤﺎﻝّ ﻭ ﻣﻈﺎﻫﺮ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﺍﺯﻟﻴّﻪ ﻭ ﺍﺳﻤﺎء ﺍﻟﻬﻴﻪ. ﻭ ﺍﻳﺸﺎﻧﻨﺪ ﻣﺮﺍﻳﺎﺋﻰ ﮐﻪ ﺗﻤﺎﻡ ﺣﮑﺎﻳﺖ ﻣﻰﻧﻤﺎﻳﻨﺪ ﻭﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﺭﺍﺟﻊ ﺍﺳﺖ ﻓﻰﺍﻟﺤﻘﻴﻘﻪ ﺑﻪ ﺣﻀﺮﺕ ﻅﺎﻫﺮ ﻣﺴﺘﻮﺭ ﺭﺍﺟﻊ ﻭﻣﻌﺮﻓﺖ ﻣﺒﺪء ﻭ ﻭﺻﻮﻝ ﺑﻪ ﺍﻭ ﺣﺎﺻﻞ ﻧﻤﻰﺷﻮﺩ ﻣﮕﺮ ﺑﻪ ﻣﻌﺮﻓﺖ ﻭ ﻭﺻﻮﻝ ﺍﻳﻦ ﮐﻴﻨﻮﻧﺎﺕ ﻣﺸﺮﻗﻪ ﺍﺯ ﺷﻤﺲ ﺣﻘﻴﻘﺖ. ﭘﺲ ﺍﺯ ﻟﻘﺎء ﺍﻳﻦ ﺍﻧﻮﺍﺭ ﻣﻘﺪﺳﻪ ﻟﻘﺎءﷲ ﺣﺎﺻﻞ ﻣﻰﺷﻮﺩ ﻭ ﺍﺯﻋﻠﻤﺸﺎﻥ ﻋﻠﻢﷲ ﻭ ﺍﺯ ﻭﺟﻬﺸﺎﻥ ﻭﺟﻪﷲ ﻭﺍﺯﺍﻭﻟﻴّﺖ ﻭﺁﺧﺮﻳّﺖ ﻭ ﻅﺎﻫﺮﻳّﺖ ﻭ ﺑﺎﻁﻨﻴّﺖ ﺍﻳﻦ ﺟﻮﺍﻫﺮ ﻣﺠﺮﺩﻩ ﺛﺎﺑﺖ ﻣﻰﺷﻮﺩ ﺍﺯ ( ﻭ ﻫﻤﭽﻨﻴﻦ ﺳﺎﺋﺮ ﺍﺳﻤﺎء ﻋﺎﻟﻴﻪ ﻭ ﺻﻔﺎﺕ ﻣﺘﻌﺎﻟﻴﻪ ﻟﻬﺬﺍ ﻫﺮ ۸)" ﺑﺮﺍﻯ ﺁﻥ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺑﺎﻧّﻪ "ﻫﻮ ﺍﻻﻭﻝ ﻭﺍﻻﺧﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻁﻦ ﻧﻔﺴﻰ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﺍﻧﻮﺍﺭ ﻣﻀﻴﺌﻪ ﻣﻤﺘﻨﻌﻪ  ﻭ ﺷﻤﻮﺱ ﻣﺸﺮﻗﻪٴ ﻻﺋﺤﻪ ﺩﺭ ﻫﺮ ﻅﻬﻮﺭ ﻣﻮﻓﻖ ﻭ ﻓﺎﺋﺰ ﺷﺪ ﺍﻭ ﺑﻪ ﻟﻘﺎءﷲ ﻓﺎﺋﺰ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﺪﻳﻨﻪٴ ﺣﻴﺎﺕ ﺍﺑﺪﻳﻪٴ ﺑﺎﻗﻴﻪ ﻭﺍﺭﺩ. ﻭ ﺍﻳﻦ ﻟﻘﺎء ﻣﻴﺴﺮ ﻧﺸﻮﺩ ﺑﺮﺍﻯ ﺍﺣﺪﻯ ﺍﻻّ ﺩﺭ ﻗﻴﺎﻣﺖ ﮐﻪ ﻗﻴﺎﻡ ﻧﻔﺲﷲ ﺍﺳﺖ ﺑﻪ ﻣﻈﻬﺮ ﮐﻠﻴّﻪٴ ﺧﻮﺩ. ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﻨﻰ ﻗﻴﺎﻣﺖ ﮐﻪ ﺩﺭ ﮐﻞّ ﮐﺘﺐ ﻣﺴﻄﻮﺭ ﻭﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﺟﻤﻴﻊ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻩ ﺷﺪﻩﺍﻧﺪ ﺑﻪ ﺁﻥ ﻳﻮﻡ. ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺁﻳﺎ ﻳﻮﻣﻰ ﺍﺯﺍﻳﻦ ﻳﻮﻡ ﻋﺰﻳﺰﺗﺮ ﻭ ﺑﺰﺭﮔﺘﺮ ﻭ ﻣﻌﻈّﻢﺗﺮ ﺗﺼﻮﺭ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻧﺴﺎﻥ ﭼﻨﻴﻦ ﺭﻭﺯ ﺭﺍ ﺍﺯﺩﺳﺖ ﺑﮕﺬﺍﺭﺩ ﻭ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﺍﻳﻦ ﻳﻮﻡ ﮐﻪ ﺑﻪ ﻣﺜﺎﺑﻪٴ (۹).؛ ﺍﺑﺮ ﻧﻴﺴﺎﻥ ﺍﺯ ﻗِﺒَﻞ ﺭﺣﻤﺎﻥ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺳﺖ ﺧﻮﺩ ﺭﺍ ﻣﺤﺮﻭﻡ ﻧﻤﺎﻳﺪ "ﻭﭼﻮﻥ ﺳﺮﺍﺝ ﻁﻠﺐ ﻭ ﻣﺠﺎﻫﺪﻩ ﻭ ﺫﻭﻕ ﻭ ﺷﻮﻕ ﻭ ﻋﺸﻖ ﻭ ﻭﻟﻪ ﻭ ﺟﺬﺏ ﻭ ﺣﺐّ ﺩﺭ ﻗﻠﺐ ﺭﻭﺷﻦ ﺷﺪ ﻭ ﻧﺴﻴﻢ ﻣﺤﺒّﺖ ﺍﺯ ﺷﻄﺮ ﺍﺣﺪﻳﻪ ﻭﺯﻳﺪ ﻅﻠﻤﺖ ﺿﻼﻟﺖ ﺷﮏ ﻭ ﺭﻳﺐ ﺯﺍﺋﻞ ﺷﻮﺩ ﻭﺍﻧﻮﺍﺭ ﻋﻠﻢ ﻭ ﻳﻘﻴﻦ ﻫﻤﻪٴ ﺍﺭﮐﺎﻥ ﻭﺟﻮﺩ ﺭﺍ ﺍﺣﺎﻁﻪ ﻧﻤﺎﻳﺪ. ﺩﺭ ﺁﻥ ﺣﻴﻦ ﺑﺸﻴﺮ ﻣﻌﻨﻮﻯ ﺑﻪ ﺑﺸﺎﺭﺕ ﺭﺣﻤﺎﻧﻰ ﺍﺯﻣﺪﻳﻨﻪٴ ﺍﻟﻬﻰ ﭼﻮﻥ ﺻﺒﺢ ﺻﺎﺩﻕ ﻁﺎﻟﻊ ﺷﻮﺩ٬ ﻗﻠﺐ ﻭﻧﻔﺲ ﻭ ﺭﻭﺡ ﺭﺍ ﺑﻪ ﺻﻮﺭ ﻣﻌﺮﻓﺖ ﺍﺯ ﻧﻮﻡ ﻏﻔﻠﺖ ﺑﻴﺪﺍﺭ ﻧﻤﺎﻳﺪ ... ﻭ ﺩﻣﺎﻍ ﺟﺎﻥ ﭼﻮﻥ ﺍﺯﺯﮐﺎﻡ ﮐﻮﻥ ﻭ ﺍﻣﮑﺎﻥ ﭘﺎﮎ ﺷﺪ ﺍﻟﺒﺘﻪ ﺭﺍﺋﺤﻪٴ ﺟﺎﻧﺎﻥ ﺭﺍ ﺍﺯ ﻣﻨﺎﺯﻝ ﺑﻌﻴﺪﻩ ﺑﻴﺎﺑﺪ ﻭﺍﺯﺍﺛﺮ 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 ﺍﺯﺍﻁﻮﺍﺭ ﻭﺭﻗﻪٴ ﺷﺠﺮﻩٴ ﺁﻥ ﻣﺪﻳﻨﻪ ﺍﺳﺘﻤﺎﻉ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯﺗﺮﺍﺏ ﺁﻥ ﻣﺪﻳﻨﻪ ﺗﺴﺒﻴﺢ ﻭ ﺗﻘﺪﻳﺲ ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﺑﻪ ﮔﻮﺵ ﻅﺎﻫﺮ ﻭ ﺑﺎﻁﻦ ﺷﻨﻮﺩ ﻭ ﺍﺳﺮﺍﺭ ﺭﺟﻮﻉ ﻭ ﺍﻳﺎﺏ ﺭﺍ ﺑﻪ ﭼﺸﻢ ﺳﺮﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﻳﺪ ... ﻭ ﺍﻳﻦ ﻣﺪﻳﻨﻪ ﺩﺭ ﺭﺃﺱ ﻫﺰﺍﺭ ﺳﻨﻪ ﺍﻭ ﺍﺯﻳﺪ ﺍﻭ ﺍﻣﻞّ ﺗﺠﺪﻳﺪ ﺷﻮﺩ ﻭ ﺗﺰﺋﻴﻦ   ﻳﺎﺑﺪ ﭘﺲ ﺍﻯ ﺣﺒﻴﺐ ﻣﻦ٬ ﺑﺎﻳﺪ ﺟﻬﺪﻯ ﻧﻤﻮﺩ ﺗﺎ ﺑﻪ ﺁﻥ ﻣﺪﻳﻨﻪ ﻭ ﺍﺻﻞ ﺷﻮﻳﻢ ﻭ ﺑﻪ ﻋﻨﺎﻳﺖ ﺍﻟﻬﻴﻪ ﻭ ﺗﻔﻘّﺪﺍﺕ ﺭﺑّﺎﻧﻴّﻪ ﮐﺸﻒ ﺳﺒﺤﺎﺕ ﺟﻼﻝ ﻧﻤﺎﺋﻴﻢ ﺗﺎ ﺑﻪ ﺍﺳﺘﻘﺎﻣﺖ ﺗﻤﺎﻡ ﺟﺎﻥ ﭘﮋﻣﺮﺩﻩ ﺭﺍ ﺩﺭ ﺭﻩ ﻣﺤﺒﻮﺏ ﺗﺎﺯﻩ ﻧﺜﺎﺭ ﻧﻤﺎﺋﻴﻢ ﻭ ﺻﺪﻫﺰﺍﺭ ﻋﺠﺰ ﻭ ﻧﻴﺎﺯ ﺁﺭﻳﻢ ﺗﺎ ﺑﻪ ﺁﻥ ﻓﻮﺯ ﻓﺎﺋﺰ ﺷﻮﻳﻢ. ﻭ ﺁﻥ ﻣﺪﻳﻨﻪ ﮐﺘﺐ ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﺩﺭ )ﻋﻬﺪﻯ ﻣﺜﻼً ﺩﺭ ﻋﻬﺪ ﻣﻮﺳﻰ ﺗﻮﺭﺍﺕ ﺑﻮﺩ ﻭ ﺩﺭ ﺯﻣﻦ ﻋﻴﺴﻰ ﺍﻧﺠﻴﻞ ﻭﺩﺭ ﻋﻬﺪ ﻣﺤﻤّﺪ ﺭﺳﻮﻝﷲ ﻓﺮﻗﺎﻥ ﻭ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺑﻴﺎﻥ ﻭ ﺩﺭ ﻋﻬﺪ ﻣﻦ ﻳﺒﻌﺜﻪ ﷲ ﮐﺘﺎﺏ ﺍﻭ.( _ ﻧﻈﺮﮔﺎﻩ ﺟﻬﺎﻥﺷﻤﻮﻝ: ۳ ﺳﻮّﻣﻴﻦ ﻣﺮﺣﻠﻪٴ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﮐﻪ ﺩﺭ ﻁﻰ ﺁﺧﺮﻳﻦ ﺳﺎﻟﻬﺎﻯ ﺯﻧﺪﮔﻰ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﺑﺎ ﺧﻄﺎﺏ ﺑﻪ ﺭﺅﺳﺎء ﻭﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﺳﻴﺎﺳﻰ ﺟﻬﺎﻥ ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪﻩ ﻭﺑﺎ ﺗﻌﺎﻟﻴﻢ ﺍﺟﺘﻤﺎﻋﻰ ﺩﻳﺎﻧﺖ ﻧﻮﻳﻦ ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ ﺗﻤﺪّﻧﻰ ﻧﻮﻳﻦ ﻭﺭﺍﺳﺘﻴﻦ ﻣﺸﺨﺺ ﻣﻰﮔﺮﺩﺩ. ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﻣﺒﺘﻨﻰ ﺑﺮ ﺍﺻﻞ ﺳﻮّﻣﻰ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮﭼﻪ ﺑﺎ ﺍﺻﻮﻝ ﻗﺒﻠﯽ ﻣﺘﻔﺎﻭﺕ ﻣﻰﺑﺎﺷﺪ ﺍﻣّﺎ ﺗﺤﻘﻖ ﺭﺍﺳﺘﻴﻦ ﺁﻥ ﺩﺭ ﺍﺻﻞ ﻧﻴﺰ ﻣﻰﺑﺎﺷﺪ. ﭼﻨﺎﻧﮑﻪ ﺩﻳﺪﻳﻢ ﺍﺻﻞ ﺑﺮ ﻟﺰﻭﻡ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻓﻴﺾ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﻣﻌﻨﻮﻯ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺟﺎﻣﻌﻪ ﻭ ﻓﺮﺩ ﺳﺨﻦ ﮔﻔﺖ. ﺍﻣّﺎ ﺍﺻﻞ ﺩﻭّﻡ ﮔﻮﺷﺰﺩ ﺳﺎﺧﺖ ﮐﻪ ﺍﺭﺯﺷﻬﺎ ﻭﺍﺣﮑﺎﻡ ﻭ ﺗﻌﺎﻟﻴﻢ ﻣﺬﻫﺒﻰ ﻧﻴﺰ ﺑﺎﻳﺪ ﺗﺠﺪﻳﺪ ﻭ ﺍﺑﺪﺍﻉ ﺷﻮﺩ ﻭﮔﺮﻧﻪ ﺧﻮﺩ ﻣﺬﻫﺐ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺠﺎﻯ ﺗﮑﺎﻣﻞ ﻭ ﺍﺭﺗﻘﺎء ﺑﻪ

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