جغرافیای دل در آثار بهائی

12/15/2016

Pazhuheshnameh ﯽ ﺟﻐﺭﺍﻓﻳﺎﯼ ﺩﻝ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋ

ﻫﻤﭽﻨﺎﻧﮑﻪ ﺩﻳﺪﻳﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﮥ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺗﺄﮐﻴﺪ ﺑﺮ ﻟﺰﻭﻡ ﺗﻄﻬﻴﺮ ﻗﻠﺐ ﺁﻏﺎﺯ ﻧﻤﻮﺩﻧﺪ. ﭘﺎﮐﯽ ﻗﻠﺐ ﺑﻤﻌﻨﺎﯼ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺁﺩﻣﯽ ﺩﻝ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻫﺮ ﺗﻌﻠّﻘﯽ ﺁﺯﺍﺩ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﻫﺮﭼﻪ ﮐﻪ ﻏﻴﺮ ﺧﺪﺍﺳﺖ ﻓﺎﺭﻍ ﮔﺮﺩﺩ. ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﺩﻣﯽ ﺑﺎ ﻫﻤﮥ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺮ ﺍﺳﺎﺱ ﻭﻳﮋﮔﯽ ﺷﮑﻮﻫﻤﻨﺪ ﻭ ﺯﻳﺒﺎ ﻭ ﻣﻘﺪّﺱ ﺁﻥ ﻣﻮﺟﻮﺩﺍﺕ ﺭﻓﺘﺎﺭ ﻣﯽ ﻧﻤﺎﻳﺪ. ﻳﻌﻨﯽ ﺍﺻﻞ ﺍﺧﻼﻕ ﺍﺻﻞ ﻣﺤﺒّﺖ ﻭ ﻭﺩﺍﺩ ﻭ ﻋﺸﻖ ﻭ ﺍﺣﺘﺮﺍﻡ ﺍﺳﺖ. ﭘﺎﮐﯽ ﻗﻠﺐ ﺩﺭ ﺣﻘﻴﻘﺖ ﺑﻪ ﻣﺴﺌﻠﮥ ﺍﻧﮕﻴﺰﻩ ﻭ ﻧﻴّﺖ ﺁﺩﻣﯽ ﺩﺭ ﺭﻓﺘﺎﺭ ﻭ ﮐﺮﺩﺍﺭﺵ ﻣﺮﺑﻮﻁ ﻣﯽ ﮔﺮﺩﺩ. ﺁﻧﭽﻪ ﮐﻪ ﺭﻓﺘﺎﺭ ﺭﺍﺳﺘﻴﻦ ﺍﺧﻼﻗﯽ ﺭﺍ ﺍﺯ ﺭﻓﺘﺎﺭﻫﺎﯼ ﺩﻳﮕﺮ ﻣﺘﻤﺎﻳﺰ ﻭ ﻣﻤﺘﺎﺯ ﻣﯽ ﺳﺎﺯﺩ ﻭ ﺍﻧﮕﻴﺰﮤ ﺭﻓﺘﺎﺭﯼ ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﻗﺎﻧﻮﻥ ﺑﺎ ﺍﺧﻼﻕ ﺗﻨﺎﻭﺏ ﻣﯽ ﻳﺎﺑﺪ ﭼﻪ ﮐﻪ ﻗﺎﻧﻮﻥ ﮐﺎﺭﯼ ﺑﻪ ﻧﻴّﺖ ﺍﻓﺮﺍﺩ ﺩﺭﺍﻋﻤﺎﻟﺸﺎﻥ ﻧﺪﺍﺭﺩ. ﻫﻤﺎﻧﻘﺪﺭ ﮐﻪ ﺭﻓﺘﺎﺭ ﻓﺮﺩ ﺍﺯ ﻗﺎﻧﻮﻥ ﺗﺨﻄّﯽ ﻧﻨﻤﻮﺩ ﺍﺯ ﻧﻘﻄﻪ ﻧﻈﺮ ﻗﺎﻧﻮﻧﯽ ﺍﺷﮑﺎﻟﯽ ﺩﺭ ﮐﺎﺭ ﻧﻴﺴﺖ. ﺍﻣّﺎ ﻫﺮ ﺭﻓﺘﺎﺭ ﻣﻄﺎﺑﻖ ﺑﺎ ﻗﺎﻧﻮﻥ ﺿﺮﻭﺭﺗﺎً ﺍﺧﻼﻗﯽ ﻧﻴﺴﺖ. ﺩﺭ ﺍﺧﻼﻗﯽ ﺑﻮﺩﻥ ﺭﻓﺘﺎﺭ ﻣﺴﺌﻠﮥ ﺍﻧﮕﻴﺰﻩ ﻭ ﻧﻴّﺖ ﻧﻘﺶ ﺍﺳﺎﺳﯽ ﻭ ﻣﺮﮐﺰﯼ ﺩﺍﺭﺩ. ﺭﻓﺘﺎﺭﯼ ﮐﻪ ﺑﺨﺎﻁﺮ ﮐﺴﺐ ﺧﻮﺍﻫﺸﻬﺎﯼ ﻧﻔﺴﺎﻧﯽ ﻭ ﺑﺨﺎﻁﺮ ﭘﺎﺩﺍﺵ ﻣﺎﺩّﯼ ﻭ ﻳﺎ ﺟﻠﺐ ﺗﻮﺟّﻪ ﺍﻓﺮﺍﺩ ﺑﺎ ﻧﻴﻞ ﺑﻪ ﻗﺪﺭﺕ ﻭ ﻣﻘﺎﻡ ﺍﻧﺠﺎﻡ ﮔﺮﺩﺩ ﻓﺎﻗﺪ ﺍﺭﺯﺵ ﺍﺧﻼﻗﯽ ﺍﺳﺖ. ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﻗﻠﺐ ﭘﺎﮎ ﻭ ﺩﻝ ﻟﻄﻴﻒ ﭘﻴﺶ ﻓﺮﺽ ﻫﺮ ﻓﻌﻞ ﺍﺧﻼﻗﯽ ﺍﺳﺖ. ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﻗﺒﻞ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺍﺯ ﺁﺩﻣﯽ ﻣﯽ ﺧﻮﺍﻫﻨﺪ ﮐﻪ ﺑﻪ ﺯﻳﻮﺭ ﺣﺴﻦ ﻧﻴّﺖ ﻣﺰﻳّﻦ ﺷﻮﺩ ﺗﺎ ﺁﻧﮑﻪ ﻫﻤﮥ ﺍﻋﻤــــــــــﺎﻝ ﺍﻭ ﺁﺋﻴﻨﻪ ﺍﯼ ﺍﺯ ﻓﻌﻞ ﺍﻟﻬﯽ ﮔﺮﺩﺩ. ﻗﻠﺐ ﭘﺎﮎ ﺑﻤﻨﺰﻟﮥ ﻅﻬﻮﺭ ﺗﺎﺑﻨﺎﮎ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﯽ ﺩﺭ ﻋﺮﺵ ﻭﺟﻮﺩ ﺁﺩﻣﯽ ﺍﺳﺖ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺑﺎ ﺗﻄﻬﻴﺮ ﺩﻝ ﺁﺩﻣﯽ ﺑﻪ ﺻﻔﺎﺕ ﺍﻟﻬﯽ ﻣﺘّﺼﻒ ﻣﯽ ﺷﻮﺩ ﻭ ﺑﻪ ﺍﺧﻼﻕ ﺭﺣﻤﺎﻧﯽ ﻣﺘﺨﻠّﻖ ﻣﯽ ﮔﺮﺩﺩ. ﺧﺪﺍﻭﻧﺪ ﻫﻴﭻ ﮐﺎﺭﯼ ﺭﺍ ﺑﺨﺎﻁﺮ ﻏﺮﺽ ﻳﺎ ﺧﻮﺍﻫﺸﯽ ﺍﻧﺠﺎﻡ ﻧﻤﯽ ﺩﻫﺪ ﭼﺮﺍ ﮐﻪ ﺍﺣﺘﻴﺎﺟﯽ ﺑﻪ ﻏﻴﺮ ﺧﻮﺩ ﻧﺪﺍﺭﺩ. ﻓﻌﻞ ﺍﻟﻬﯽ ﻋﺎﻡ ﻭ ﮐﻠّﯽ ﺍﺳﺖ ﻭ ﻣﻴﺎﻥ ﻫﻴﭽﮑﺲ ﺗﺒﻌﻴﺾ ﻭ ﺗﻔﮑﻴﮏ ﻗﺎﺋﻞ ﻧﻤﯽ ﺷﻮﺩ. ﻫﻤﺎﻧﻄﻮﺭ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﭘﻴﺎﻣﻬﺎﯼ ﺧﻮﺩ ﺧﻄﺎﺏ ﺑﻪ ﺳﻠﻄﺎﻥ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺗﺄﮐﻴﺪ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﻣﻈﺎﻫﺮ ﺣﻖّ ﺑﺎ ﻫﻤﻪ ﻳﮑﺴﺎﻥ ﺭﻓﺘﺎﺭ ﻣﯽ ﮐﻨﻨﺪ ﻭ ﻫﻤﻪ ﺭﺍ ﻣﺸﻤﻮﻝ ﻣﺤﺒّﺖ ﻭ ﻭﺩﺍﺩ ﻣﯽ ﺳﺎﺯﻧﺪ. ﺧﻮﺭﺷﻴﺪ ﺑﻪ ﻫﻤﮥ ﺍﺷﻴﺎء ﻣﯽ ﺗﺎﺑﺪ ﻭ ﺍﺑﺮ ﺍﻟﻬﯽ ﺑﺮ ﻫﻤﻪ ﭼﻴﺰ ﺳﺎﺑﻪ ﻣﯽ ﮔﺴﺘﺮﺩ ﻭ ﺑﺎﺭﺍﻥ ﺍﻟﻬﯽ ﺑﺮ ﻫﻤﻪ ﭼﻴﺰ ﻣﯽ ﺑﺎﺭﺩ. ﭘﺲ ﺩﻝ ﭘﺎﮎ ﻣﺴﺘﻠﺰﻡ ﺗﺨﻠّﻖ ﺑﻪ ﺍﺧﻼﻕ ﺍﻟﻬﯽ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻦ ﻣﻌﻨﯽ ﺍﺳﺖ ﮐﻪ ﺁﺩﻣﯽ ﻓﻌﻞ ﺧﻮﺩ ﺭﺍ ﺑﻤﻨﻈﻮﺭ ﺟﻠﺐ ﻣﻨﺎﻓﻊ ﺷﺨﺼﯽ ﻭ ﺍﻏﺮﺍﺽ ﻧﻔﺴﺎﻧﯽ ﻳﺎ ﺑﻪ ﺍﻣﻴﺪ ﮐﺴﺐ ﭘﺎﺩﺍﺵ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺍﻧﺠﺎﻡ ﻧﺪﻫﺪ. ﺑﻪ ﻫﻤﻴﻦ ﺗﺮﺗﻴﺐ ﻋﻤﻞ ﺁﺩﻣﯽ ﮐﻪ ﺍﺯ ﺩﻝ ﺑﺮﺧﻴﺰﺩ ﻭﻳﮋﮔﯽ ﻋﻤﻮﻣﯽ ﻭ ﮐﻠّﯽ ﺩﺍﺭﺩ. ﻫﺪﻓﺶ ﺧﺪﻣﺖ ﺑﻪ ﻫﻤﮥ ﺑﺸﺮ ﺍﺳﺖ ﻭ ﺑﻪ ﻫﻤﻪ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻣﻬﺮ ﻣﯽ ﻭﺭﺯﺩ. ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺩﻝ ﭘﺎﮎ ﺁﻏﺸﺘﻪ ﺍﺯ ﻣﺤﺒّﺖ ﺧﺪﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﺤﺒّﺖ ﺍﻟﻬﯽ ﻧﺎﮔﺴﺴﺘﻨﯽ ﺍﺯ ﻣﺤﺒّﺖ ﺑﻪ ﻫﻤﮥ ﻧﻮﻉ ﺑﺸﺮﺳﺖ. ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﻣﮑﺮّﺭﺍً ﺑﺮ ﺍﻳﻦ ﺍﻣﺮ ﺗﺄﮐﻴﺪ ﻣﯽ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺁﺩﻣﯽ ﺑﺎﻳﺪ ﺍﻋﻤﺎﻟﺶ ﺭﺍ ﺩﺍﻡ ﺧﻮﺍﻫﺸﻬﺎ ﻭ ﺁﺭﺯﻭﻫﺎﯼ ﺷﺨﺼﯽ ﺭﻫﺎ ﻧﻤﺎﻳﺪ٬ ﺑﻠﮑﻪ ﻋﻤﻞ ﺭﺍ ﺻﺮﻓﺎً ﺑﺨﺎﻁﺮ ﺭﺿﺎﯼ ﺍﻟﻬﯽ ﻭ ﺑﺨﺎﻁﺮ ﺍﻧﺴﺎﻧﻴّﺖ ﺍﻧﺠﺎﻡ ﺩﻫﺪ. ﺍﺯ ﻧﻈﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﻧﻔﺲ ﻋﻤﻞ ﻧﻴﮏ ﻋﺎﻟﻴﺘﺮﻳﻦ ﭘﺎﺩﺍﺵ ﻭ ﺟﺎﺫﺏ ﺗﺮﻳﻦ ﺑﻬﺸﺖ ﺍﻟﻬﯽ ﺍﺳﺖ. ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﻣﯽ ﻓﺮﻣﺎﻳﻨﺪ:  ﻳﻌﻨﯽ ﺍﻋﻤﺎﻝ ﺧﻮﺩ ﺭﺍ ﺩﺍﻣﯽ ﺑﺮﺍﯼ ﻭﺻﻮﻝ ﺑﻪ ﺁﺭﺯﻭﻫﺎ ﻭﺧﻮﺍﻫﺸﻬﺎﯼ ﺧﻮﺩﺗﺎﻥ ﻗﺮﺍﺭ ﻧﺪﻫﻴﺪ. ﺁﺛﺎﺭ ﻻ ﺗﺠﻌﻠﻮﺍ ﺍﻻﻋﻤﺎﻝ ﺷَﺮَﮎ ﺍﻵﻣﺎﻝ٬  ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺁﮐﻨﺪﻩ ﺍﺯ ﺗﺄﮐﻴﺪ ﺑﺮ ﺍﺻﻞ ﺩﻝ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﺻﻠﯽ ﺍﺧﻼﻗﯽ ﺍﺳﺖ. ﻳﮑﯽ ﺍﺯ ﻣﻬﻤّﺘﺮﻳﻦ ﻭ ﭘﻴﭽﻴﺪﻩ ﺗﺮﻳﻦ ﻣﻈﺎﻫﺮ ﺍﻳﻦ ﺍﺻﻞ ﺭﺍ ﻣﯽ ﺗﻮﺍﻥ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﻣﺸﺎﻫﺪﻩ ﮐﺮﺩ: ﺍﯼ ﭘﺴﺮ ﺧﺎﮎ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ ﺑﺮﺍﯼ ﺗﻮ ﻣﻘﺮّﺭ ﺩﺍﺷﺘﻢ ﻣﮕﺮ ﻗﻠﻮﺏ ﺭﺍ ﮐﻪ ﻣﺤﻞ ﻧﺰﻭﻝ ﺗﺠﻠّﯽ ﺟﻤﺎﻝ ﻭ ﺍﺟﻼﻝ ﺧﻮﺩ ﻣﻌﻴّﻦ ﻓﺮﻣﻮﺩﻡ ﻭ ﺗﻮ ﻣﻨﺰﻝ ﻭ ﻣﺤﻞّ ﻣﺮﺍ ﺑﻪ ﻏﻴﺮ ﻣﻦ ﮔﺬﺍﺷﺘﯽ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﮐﻪ ﻅﻬﻮﺭ ﻗﺪﺱ ﻣﻦ ﺁﻫﻨﮓ ﻣﮑﺎﻥ ﺧﻮﺩ ﻧﻤﻮﺩ ﻏﻴﺮ ﺧﻮﺩ ﺭﺍ ﻳﺎﻓﺖ .(10)  ﺍﻏﻴﺎﺭ ﺩﻳﺪ ﻭ ﻻﻣﮑﺎﻥ ﺑﺤﺮﻡ ﺟﺎﻧﺎﻥ ﺷﺘﺎﻓﺖ ﻭ ﻣﻌﺬﻟﮏ ﺳﺘﺮ ﻧﻤﻮﺩﻡ ﻭ ﺳﺮّ ﻧﮕﺸﻮﺩﻡ ﻭ ﺧﺠﻠﺖ ﺗﻮ ﺭﺍ ﻧﭙﺴﻨﺪﻳﺪﻡ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﻧﻪ ﺗﻨﻬﺎ ﺍﺻﻞ ﺩﻝ ﺑﻪ ﻣﺴﺌﻠﮥ ﺗﺎﺭﻳﺦ ﻭ ﺗﺠﺪﻳﺪ ﻅﻬﻮﺭ ﻣﻈﺎﻫﺮ ﻣﻘﺪّﺳﻪ ﻣﺮﺗﺒﻂ ﻣﯽ ﮔﺮﺩﺩ ﺑﻠﮑﻪ ﺑﻌﻼﻭﻩ ﺍﺷﺘﻐﺎﻝ ﻭ ﺍﺭﺗﺒﺎﻁ ﺁﺩﻣﯽ ﺑﺎ ﻫﺮ ﺁﻧﭽﻪ ﮐﻪ ﺩﺭ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ ﻣﻮﺭﺩ ﺗﺄﺋﻴﺪ ﻗﺮﺍﺭ ﻣﯽ ﮔﻴﺮﺩ ﺑﺸﺮﻁ ﺁﻧﮑﻪ ﺍﻳﻦ ﺍﺭﺗﺒﺎﻁ ﻫﺪﻑ ﻧﺸﻮﺩ ﻭ ﺁﺩﻣﯽ ﺑﻪ ﺁﻥ ﺩﻝ ﻧﺒﻨﺪﺩ. ﺑﺎﻟﻌﮑﺲ ﮐﺎﺭ ﻭ ﺛﺮﻭﺕ ﻭ ﮐﺴﺐ ﻭ ﻣﺎﻝ ﺑﺎﻳﺪ ﺑﺎ ﺍﻧﻘﻄﺎﻉ ﺩﻝ ﺍﺯ ﻫﺮﭼﻪ ﮐﻪ ﻏﻴﺮﺧﺪﺍﺳﺖ ﻫﻤﺮﺍﻩ ﮔﺮﺩﺩ. ﺩﺭ ﺁﻧﺼﻮﺭﺕ ﻧﺤﻮﮤ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻫﺴﺘﯽ ﻣﺎﺩّﯼ ﻧﻴﺰ ﺩﺳﺘﺨﻮﺵ ﺗﺤﻮّﻟﯽ ﺍﺳﺎﺳﯽ ﻣﯽ ﮔﺮﺩﺩ ﻳﻌﻨﯽ ﺁﻧﮑﻪ ﺁﺩﻣﯽ ﺩﺭ ﺟﻬﺎﻥ ﻣﺎﺩّﯼ ﺑﻪ ﺗﮑﺎﭘﻮ ﻭ ﮐﺎﺭ ﻣﯽ ﭘﺮﺩﺍﺯﺩ ﺍﻣّﺎ ﻫﺪﻓﺶ ﺍﺯ ﺍﻳﻦ ﺗﮑﺎﭘﻮ ﺧﺪﻣﺖ ﺑﻪ ﻫﻤﮥ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ٬ ﺍﺭﺗﻘﺎء ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ٬ ﻅﻬﻮﺭ ﺟﻮﺍﻫﺮ ﻣﻌﺎﻧﯽ ﺍﺯ ﻣﻌﺪﻥ ﺍﻧﺴﺎﻧﯽ٬ ﮐﻤﮏ ﺑﻪ ﻭﺣﺪﺕ ﻧﻮﻉ ﺑﺸﺮ ﻭ ﺗﺮﻭﻳﺞ ﺻﻠﺢ ﻭ ﻭﺩﺍﺩ ﻭ ﻳﮕﺎﻧﮕﯽ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺖ. ﭘﺲ ﺩﻝ ﺁﺩﻣﯽ ﺑﺎﻳﺪ ﻣﺤﻞّ ﺗﺠﻠّﯽ ﺧﺪﺍﻭ ﺻﻔﺎﺕ ﺍﻭ ﺑﺎﻗﯽ ﺑﻤﺎﻧﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺷﺮﺍﻳﻂ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﻣﯽ ﺗﻮﺍﻧﺪ ﺑﻪ ﻁﻮﺭ ﺷﺎﻳﺴﺘﻪ ﺩﺭ ﺩﻧﻴﺎﯼ ﻣﺎﺩّﯼ ﻭ ﺻﺤﻨﮥ ﺭﻭﺍﺑﻂ ﺍﺟﺘﻤﺎﻋﯽ ﺑﻪ ﺣﺮﮐﺖ ﻭ ﺗﮑﺎﭘﻮ ﺩﺭ ﺁﻳﺪ ﻭ ﺑﻪ ﺁﻧﭽﻪ ﮐﻪ ﻻﺋﻖ ﻣﻘﺎﻡ ﺍﻭﺳﺖ ﺩﺳﺖ ﻳﺎﺑﺪ. ﺑﺮﺭﺳﯽ ﻣﺴﺌﻠﮥ ﺩﻝ ﺑﻌﻨﻮﺍﻥ ﺍﺻﻠﯽ ﺍﺧﻼﻗﯽ ﺧﻮﺩ ﻣﺴﺘﻠﺰﻡ ﻣﻘﺎﻟﻪ ﺍﯼ ﻣﺴﺘﻘﻞ ﺍﺳﺖ ﻭ ﺗﻔﺼﻴﻞ ﺁﻥ ﺧﺎﺭﺝ ﺍﺯ ﺍﻣﮑﺎﻥ ﺍﻳﻦ ﻣﻘﺎﻟﻪ. ﺍﻳﻨﺴﺘﮑﻪ ﺍﻳﻦ ﺑﺤﺚ ﺭﺍ ﺑﺎ ﺫﮐﺮ ﺩﻭ ﮔﻔﺘﺎﺭ ﺍﺯ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺧﺎﺗﻤﻪ ﻣﯽ ﺩﻫﻴﻢ: ﺍﯼ ﺑﻨﺪﮤ ﻣﻦ

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