کسروی و بهائیگری او
ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﻧﻪ ﺑﻪ ﺟﻬﺖ ﺍﺛﺒﺎﺕ ﮐﻤﺎﻻﺕ ﺣﻖ ﺍﺳﺖ . ﺑﻠﮑﻪ ﺑﻪ ﺟﻬﺖ ﻧﻔﻰ ﻧﻘﺎﺋﺺ ﺍﺳﺖ . ﭼﻮﻥ ﺩﺭ ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﻧﻈﺮ ﮐﻨﻴﻢ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﺋﻴﻢ ﮐﻪ ﺟﻬﻞ ﻧﻘﺺ ﺍﺳﺖ ﻭ ﻋﻠﻢ ﮐﻤﺎﻝ . ﻟﻬﺬﺍ ﮔﻮﺋﻴﻢ ﮐﻪ ّّﺫﺍﺕ ﻣﻘﺪﺱ ﺍﻟﻬﻴﻪ ﻋﻠﻴﻢ ﺍﺳﺖ . ﻭ ﻋﺠﺰ ﻧﻘﺺ ﺍﺳﺖ ﻭ ﻗﺪﺭﺕ ﮐﻤﺎﻝ، ﮔﻮﺋﻴﻢ ﮐﻪ ﺫﺍﺕ ﻣﻘﺪﺱ ﺍﻟﻬﻴﻪ ﻗﺎﺩﺭ ﺍﺳﺖ . ﻧﻪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻋﻠﻢ ﻭ ﺑﺼ ﺮ ﻭ ﺳﻤﻊ ﻭ ﻗﺪﺭﺕ ﻭ ﺣﻴﺎﺕ ﺍﻭ ﺭﺍ ﮐﻤﺎﻫﻰ ] ﺁﻧﻄﻮﺭ ﮐﻪ ﺑﺎﻳﺪ [ ﺍﺩﺭﺍﮎ ﺗﻮﺍﻧﻴﻢ، ﺯﻳﺮﺍ ﺁﻥ ﻓﻮﻕ ﺍﺩﺭﺍﮎ ﻣﺎﺳﺖ . ٤ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻣﺮﺍﺗﺐ ﺑﺎﻻ ﺑﺎﻳﺪ ﮔﻔﺖ ﺩﺭ ﺍﻋﺘﻘﺎﺩ ﺑﻬﺎﺋﻰ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻓﻘﻂ ﺗﻮﺍﻥ ﺩﺭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﻓﺮﺳﺘﺎﺩﮔﺎﻥ ﺍﻭ ﮐﻪ ﺑﻪ ﺭﻭﺡ ﻣﻤﺘﺎﺯ ﻗﺪﺳﻰ ﻣﺰﻳﻦ ﻫﺴﺘﻨﺪ . ﺷﻨﺎﺧﺖ ﺁﻧﺎﻥ ﺑﺮﮔﺰﻳﺪﮔﺎﻧﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﻣﻰ ﺗﻮﺍ ﻧﻨﺪ ﻣﺎﻧﻨﺪ ﺁﻳﻴﻨﻪ ّﺍﻯ ﺷﻔ ﺎﻑ ﮔﺎﻩ ﻧﻮﺭ ﭘﺎﮎ ﺧﺪﺍﻭﻧﺪ ﻗﺮﺍﺭ ﮔ ﻴﺮﻧﺪ ﻭ ﺑﻴﺎﻧﮕﺮ ﺍﺭﺍﺩﮤ ﺍﻭ ﻭ ﻭﺳﻴﻠﻪ ﺍﻯ ﺑﺮﺍﻯ ﺭﺳﺎﻧﺪﻥ ﻓﻴﺾ ﺍﻭ ﺑﻪ ﺑﺸﺮ ﺑﺎﺷﻨﺪ . ﺑﻪ ﺑﻴﺎﻥ ﻋﺒﺪﺍﻟﺒﻬﺎء : ... ﺁﻥ ﻧﻮﺭ ﺣﻘﻴﻘﺖ ] ﺩﺭ ﺁ [ ﺧﺪﺍﻭﻧﺪ ﻥ ﻓﺮﺩ ﮐﺎﻣﻞ ] ﭘﻴﺎﻣﺒﺮﺍﻥ، ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ [ ٔﺩﺭ ﻧﻬﺎﻳﺖ ﺗﻼﻟﻮ ﻭ ﻟﻤﻌﺎﻥ ] ﺩﺭﺧﺸﻨﺪﮔﻰ ﻭ ﻧﻮﺭ [ . ﺑﻠﮑﻪ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺑﻪ ﺻﻮﺭﺕ ﻭ ﻣﺜﺎﻝ ﻭ ﺣﺮﺍﺭﺕ ﻭ ﺿﻴﺎء ﺩﺭ ﺁﻥ ﺟﻠﻮﻩ ﮐﺮﺩﻩ . ٥ ّﻣﻘﺼﺪ ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ ﺁﻓﺘﺎﺏ ﺣﻘﻴﻘﺖ ﺍﺯ ﻋﻠﻮ ] ﺟﺎﻳﮕﺎﻩ ﺑﻠﻨﺪ [ ّﺗﻘﺪﺱ ﺧﻮﺩ ﻧﺰﻭﻝ ﮐﺮﺩﻩ ﻭ ﺩﺍﺧﻞ ﺩﺭ ﺍﻳﻦ ﺁﻳﻴﻨﻪ ﺷﺪﻩ . ﺯﻳﺮﺍ ﺩﺧﻮﻝ ﻭ ﺧﺮﻭﺝ ﺍﺯ ّﺧﺼﺎﺋﺺ ﺍﺟﺴﺎﻡ ﺍﺳﺖ ﻭ ﺣﻘﻴﻘﺖ ﺍﻟﻮﻫﻴﺖ ﻣﻘﺪﺱ ﭘﺎﮎ] ﺗﺮ، ﺑﺮﺗﺮ ﺍﻳﻦ ﺍﻭﺻﺎﻑ . ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻧﻮﺍﺭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺩﺭ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻴﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺟﻠﻮﻩ ﻭ ﻇﻬﻮﺭ ﺍﺳﺖ . ﺍﻳﻦ ﺍﺳﺖ ﺣﻘﻴﻘﺖ ﺑﻴﺎﻥ ﺍﻟﻮﻫﻴﺖ . ٦ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺍﮔﺮ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺑﻬﺎءﺍﻟﻠﻪ ﻭ ﻳﺎ ﺩﻳﮕﺮ ﻓﺮﺳﺘﺎﺩﮔﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺍﻯ ﺑﺮﺧﻮﺭﺩﻳﻢ ﮐﻪ ﻣﻌﻨﺎﻯ ﺍﻟﻮﻫﻴﺖ ﺍﺯ ﺁﻥ ﺑﺮ ﺁﻳﺪ ﻣﻨﻈﻮﺭ ﺩﺭﺧﺸﺶ ﻧﻮﺭ
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