ُمطالعه و بررسى رساله مدنيه حضرت عبدالبهاء

12/15/2016

Pazhuheshnameh  ُ ﻣﻁﺎﻟﻌﻪ ﻭ ﺑﺭﺭﺳﻰ ﺭﺳﺎﻟﻪ ﻣﺩﻧﻳﻪ ﺣﺿﺭﺕ ﻋﺑﺩﺍﻟﺑﻬﺎء

http://www.pazhuheshnameh.org/index2.php?option=com_content&task=view&id=273&pop=1&page=0&Itemid=139 ﮔﺮﭼﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﻣﺴﺌﻠﻪ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭﻯ ﻭ ﺳﻮﺳﻴﺎﻟﻴﺴﻢ ﺭﺍ ﺑﻨﺤﻮ ﻣﺴﺘﻘﻴﻢ ﻣﻄﺮﺡ ﻧﻔﺮﻣﻮﺩﻩ ﺍﻧﺪ٬ ﻭﻟﯽ ﻣﻮﺿﻊ ﺍﻳﺸﺎﻥ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﮐﺎﻣﻼً ﺭﻭﺷﻦ ﺍﺳﺖ. ﺩﺭ ﻭﺍﻗﻊ ﺗﻮﺯﻳﻊ ﻋﺎﺩﻻﻧﻪ ﺛﺮﻭﺕ ﺭﺍ ﺩﺭ ﺟﺎﻣﻌﻪ ﺗﻮﺻﻴﻪ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ٬ ﻳﻌﻨﻰ ﻧﻪ ﻁﺮﻓﺪﺍﺭ ﻣﺴﺎﻭﺍﺕ ﮐﺎﻣﻞ ﻭ ﮐﻨﺎﺭ ﮔﺬﺍﺷﺘﻦ ﻓﻌﺎﻟﻴﺖ ﻭ ﺭﻗﺎﺑﺖ ﺗﺠﺎﺭﻯ ﺩﺭ ﺟﺎﻣﻌﻪ ﻣﺪﻧﻰ ﻫﺴﺘﻨﺪ ﻭ ﻧﻪ ﺁﺯﺍﺩﻯ ﺍﻓﺮﺍﻁﻰ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭﻯ ﺭﻗﺎﺑﺖ ﮔﺮ ﻭ ﻧﺎﺑﺮﺍﺑﺮﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺑﻴﺶ ﺍﺯ ﺣﺪ ﺭﺍ ﻣﻰ ﭘﺴﻨﺪﻧﺪ. ﺍﻣﺎ ﺩﺭ ﺩﻳﮕﺮ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻪ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﻣﺴﺘﻘﻴﻤﺎً ﻭ ﺑﻄﻮﺭ ﻭﺍﺿﺢ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳﺖ. ﺗﺼﻤﻴﻤﺎﺕ ﻗﻀﺎﺋﻰ ﺑﺮ ﺍﺳﺎﺱ ﺧﺼﻮﺻﻴﺎﺕ ﻋﻴﻨﻰ ﻭ ﻭﺍﻗﻌﻰ ﻋﻤﻞ ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮﺩ ﻭ ﻧﻪ ﺑﺮﺣﺴﺐ ﺻﻼﺣﺪﻳﺪ ﻗﺎﺿﻰ ﻣﻴﺘﻮﺍﻧﺪ ﻳﮏ ﻧﻤﻮﻧﻪ ﻋﻘﻼﻧﻰ ﻧﻈﺎﻡ ﻗﻀﺎﺋﻰ ﺑﺮﺍﻯ ﻫﻤﻪ ﻓﺮﻫﻨﮕﻬﺎ ﻭ ﺟﻮﺍﻣﻊ ﺑﺎﺷﺪ. ﺍﮔﺮ ﺭﻭﺵ ﻗﻀﺎﺋﻰ ﺍﻳﺮﺍﻥ ﺑﺎ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻓﺮﻕ ﺩﺍﺭﺩ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﺠﺎﻯ ﺍﻧﺘﻘﺎﺩ ﺍﺯ ﺑﻴﻌﺪﺍﻟﺘﻰ ﻭ ﻧﺎﺭﺳﺎﺋﻰ ﺑﺎﻳﺪ ﻧﻈﺎﻡ ﻗﻀﺎﺋﻰ ﺭﺍ ﺍﺻﻼﺡ ﻧﻤﻮﺩ. ﺍﻳﺸﺎﻥ ﺗﺄﮐﻴﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﮔﺮ ﻧﻈﺎﻡ ﻗﻀﺎﺋﻰ ﺛﺎﺑﺖ٬ ﻗﺎﺑﻞ ﭘﻴﺶ ﺑﻴﻨﻰ ﻭ ﺩﺍﺭﺍﻯ ﻗﻮﺍﻋﺪ ﮐﻠﯽ ﻭ ﻋﻤﻮﻣﻰ ﻧﺒﺎﺷﺪ٬ ﻧﺘﻴﺠﻪ ﺁﻥ ﻣﻴﺸﻮﺩ ﮐﻪ ﻧﻴﺮﻭﻯ ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌﻪ ﺑﺎ ﻣﺮﺍﺟﻌﺎﺕ ﻣﮑﺮﺭ ﺑﻪ ﺩﺍﺩﮔﺎﻫﻬﺎﻯ ﻣﺨﺘﻠﻒ ﺑﻪ ﻫﺪﺭ ﺭﻭﺩ : ً" ﺍﻭﻻً ﭼﻮﻥ ﺗﺎ ﺑﺤﺎﻝ ﺍﺣﮑﺎﻡ ﺷﺮﻋﻴﻪ ﺭﺍ ﺩﺭ ﻣﺮﺍﻓﻌﺎﺕ ﻭ ﻣﺤﺎﮐﻤﺎﺕ ﻣﺪﺍﺭ ﻣﻌﻴﻨﻰ ﻧﺒﻮﺩﻩ ﺯﻳﺮﺍ ﻫﺮ ﻳﮏ ﺍﺯ ﻋﻠﻤﺎء ﻧﻈﺮ ﺑﻪ ﺭﺃﻯ ﻭ ﺍﺟﺘﻬﺎﺩ ﺧﻮﺩ ﻧﻮﻋﻰ ﺣﮑﻢ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻣﺜﻼً ﺩﻭ ﻧﻔﺲ ﻣﺮﺍﻓﻌﻪ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻳﮑﻰ ﺍﺯ ﻋﻠﻤﺎ ﺣﮑﻢ ﺑﻪ ﻣﺪﻋﻰ ﻭ ﺩﻳﮕﺮﻯ ﺑﻪ ﻣﺪﻋﻰ ﻋﻠﻴﻪ ﺩﻫﺪ ﺑﻠﮑﻪ ﺍﺣﻴﺎﻧﺎ ﺩﺭ ﻣﺎﺩﻩ ﻭﺍﺣﺪﻩ ﺩﻭ ﺣﮑﻢ ﻣﺨﺎﻟﻒ ﺍﺯ ﻳﮏ ﺷﺨﺺ ﻣﺠﺘﻬﺪ ﺻﺎﺩﺭ ﭼﻪ ﮐﻪ ﺍﻭﻝ ﭼﻨﺎﻥ ﻣﻌﻠﻮﻡ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺣﺎﻝ ﭼﻨﻴﻦ ﻭ ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﺳﺒﺐ ﺗﺸﻮﻳﺶ ﮐﺎﻓﻪ ﺍﻣﻮﺭ ﻣﻬﻤﻪ ﻭﺍﻗﻊ ﻭ ﺍﺯ ﺍﻳﻦ ﻓﺘﻮﺭ ﻋﻈﻴﻤﻰ ﺩﺭ ﺁﺳﺎﻳﺶ ﻫﻴﺌﺖ ﺍﺟﺘﻤﺎﻋﻴﻪ ﻁﺎﺭﻯ ﮔﺮﺩﺩ. ﭼﻪ ﮐﻪ ﻫﻴﭽﻴﮏ ﺍﺯ ﻣﺪﻋﻰ ﻭ ﻣﺪﻋﻰ ﻋﻠﻴﻪ ﻣﺄﻳﻮﺱ ﺍﺯ ﺩﻋﻮﺍﻯ ﺧﻮﺩ ﻧﮕﺸﺘﻪ ﻣﺎﺩﺍﻡ ﺍﻟﻌﻤﺮ ﻣﺘﺮﺻﺪ ﺍﺧﺬ ﺣﮑﻢ ﺛﺎﻧﻰ ﻣﺨﺎﻟﻒ ﺣﮑﻢ ﺍﻭﻝ ﺷﺪﻩ ﺟﻤﻴﻊ ﻋﻤﺮ ﺧﻮﺩ ﺭﺍ (۱۳)" . . .  ﺑﺮ ﻟﺠﺎﺝ ﻣﻴﮕﺬﺭﺍﻧﺪ ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﺯ ﻧﻈﺮ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺍﺯ ﺭﺷﺪ ﺑﺸﺮﻳﺖ ﻭﺟﻮﺩ ﺍﺻﻮﻟﯽ ﮐﻠﯽ ﺑﺮﺍﻯ ﻫﻤﻪ ﺟﻮﺍﻣﻊ ﻭ ﻓﺮﻫﻨﮕﻬﺎ ﺿﺮﻭﺭﺕ ﺩﺍﺭﺩ. ﻋﻼﻭﻩ ﺑﺮ ﺧﺮﺩﮔﺮﺍﺋﻰ ﺩﺭ ﻗﺎﻧﻮﻥ ﻭ ﺍﻣﻮﺭ ﻗﻀﺎﺋﻰ٬ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺧﺮﺩﮔﺮﺍﺋﻰ ﺳﻴﺎﺳﻰ ﺭﺍ ﻧﻴﺰ ﻻﺯﻡ ﻣﻴﺪﺍﻧﻨﺪ. ﺑﻌﻘﻴﺪﻩ ﺍﻳﺸﺎﻥ ﺗﺴﺎﻭﻯ ﺷﻬﺮﻭﻧﺪﺍﻥ ﺍﺯ ﻧﻈﺮ ﺣﻘﻮﻕ ﺍﻭﻟﻴﻪ ﻭ ﺩﻣﻮﮐﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺟﺰﻭﻯ ﺍﺯ ﻫﺪﻑ ﻭ ﻁﺮﺡ ﮐﻠﯽ ﺗﻮﺳﻌﻪ ﻭ ﭘﻴﺸﺮﻓﺖ ﺟﻮﺍﻣﻊ ﺍﻣﺮﻭﺯﻯ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺳﻨﺖ ﺍﺟﺘﻤﺎﻋﻰ ﻣﺒﺘﻨﻰ ﺑﺮ ﺗﺒﻌﻴﺾ ﻭ ﭘﺎﻳﻤﺎﻝ ﻧﻤﻮﺩﻥ ﺣﻘﻮﻕ ﺍﻓﺮﺍﺩ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺍﮔﺮ ﻣﺮﻭﺝ ﻳﮏ ﻧﻈﺎﻡ ﺳﻴﺎﺳﻰ ﺳﺮﮐﻮﺑﮕﺮ ﺑﺎﺷﺪ ﺑﻨﺎﺑﺮﺍﻳﻦ ﭼﻨﻴﻦ ﺳﻨﺘﻰ ﺑﺎﻳﺪ ﺗﻐﻴﻴﺮ ﻳﺎﺑﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻣﻘﺘﻀﻴﺎﺕ ﻳﮏ ﻧﻈﺎﻡ ﺟﻬﺎﻧﻰ ﭘﻴﭽﻴﺪﻩ ﺑﻴﻦ ﺍﻟﻤﻠﻠﯽ ﮐﻪ ﺩﺭ ﺣﺎﻝ ﻅﻬﻮﺭ ﺍﺳﺖ ﺗﻄﺒﻴﻖ ﺩﻫﻨﺪ. ﺟﺎﻟﺐ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺗﺌﻮﺭﻯ ﺗﺎﺭﻳﺦ ﮔﺮﺍﺋﻰ ﻣﻌﻤﻮﻻً ﻧﮋﺍﺩ ﭘﺮﺳﺘﻰ ﻭ ﺍﻣﭙﺮﻳﺎﻟﻴﺴﻢ ﺭﺍ ﻣﻮﺭﺩ ﺍﻧﺘﻘﺎﺩ ﻗﺮﺍﺭ ﻣﻴﺪﻫﺪ. ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺗﺌﻮﺭﻯ ﺗﺎﺭﻳﺦ ﮔﺮﺍﺋﻰ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻴﻪ ﺍﻣﭙﺮﻳﺎﻟﻴﺴﻢ ﺳﻴﺎﺳﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﻻﺯﻡ ﻣﻴﺪﺍﻧﺪ ﭘﺲ ﺣﻘﻮﻕ ﺍﻭﻟﻴﻪ ﻭ ﺷﺮﺍﻓﺖ ﺍﻧﺴﺎﻧﻰ ﺍﻓﺮﺍﺩ ﺭﺍ ﺑﺎﻳﺪ ﻣﺤﺘﺮﻡ ﺷﻤﺮﺩ. ﺑﻨﺎﺑﺮﺍﻳﻦ ﺗﺌﻮﺭﻯ ﺗﺎﺭﻳﺦ ﮔﺮﺍﺋﻰ ﻣﺠﺒﻮﺭ ﺍﺳﺖ ﺍﺯ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺍﻓﺮﺍﺩ ﺑﻌﻨﻮﺍﻥ ﻳﮏ ﺍﺻﻞ ﮐﻠﯽ ﺗﻮﺳﻌﻪ ﻭ ﭘﻴﺸﺮﻓﺖ ﺩﻓﺎﻉ ﮐﻨﺪ. ﺩﺭﮎ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺣﺎﺋﺰ ﺍﻫﻤﻴﺖ ﺍﺳﺖ ﮐﻪ ﺩﻋﻮﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻪ ﺩﻣﻮﮐﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺩﺭ ﺍﻳﺮﺍﻥ ﺩﺭ ﺟﻤﻊ ﺭﻭﺷﻨﻔﮑﺮﺍﻥ ﺍﻳﺮﺍﻧﻰ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﻳﮏ ﻓﮑﺮ ﻧﻮ ﻭ ﺑﻴﺴﺎﺑﻘﻪ ﺑﻮﺩ. ﭼﻨﺪﻳﻦ ﺩﻫﻪ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﭘﻴﺎﻡ ﺑﻮﺩ ﮐﻪ ﻣﻮﺿﻮﻉ ﺩﻣﻮﮐﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﻄﺮﺡ ﮔﺮﺩﻳﺪ. ﻫﻤﭽﻨﻴﻦ ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺖ ﮐﻪ ﻧﻈﺮ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻣﻮﺭﺩ ﺩﻣﻮﮐﺮﺍﺳﻰ ﺳﻴﺎﺳﻰ ﺑﺎ ﻫﻴﭽﻴﮏ ﺍﺯ ﻧﻤﻮﻧﻪ ﻫﺎﻯ ﻏﺮﺑﻰ ﻭ ﺷﺮﻗﻰ ﻣﻄﺎﺑﻖ ﻧﻴﺴﺖ. ﺑﺮﻁﺒﻖ ﺭﺳﻮﻡ ﺳﻴﺎﺳﻰ ﺍﻣﺮﻭﺯﻯ ﻏﺮﺏ٬ ﻣﺴﺌﻠﻪ ﻗﺪﺭﺕ ﺳﻴﺎﺳﻰ ﺍﺻﻮﻻً ﻣﺘﮑﻰ ﺑﺮ ﺩﻭﻟﺖ ﻣﻨﺘﺨﺐ ﻭ ﺍﻧﺘﺨﺎﺑﺎﺕ ﻋﻤﻮﻣﻰ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﻧﻤﻮﻧﻪ ﺳﻨﺘﻰ ﺷﺮﻗﻰ ﻣﺴﺌﻠﻪ ﻗﺪﺭﺕ ﺳﻴﺎﺳﻰ ﻳﺎ ﺭﻫﺒﺮﻯ ﺑﻪ ﺷﺮﺍﻳﻂ ﺍﺧﻼﻗﻰ ﻭ ﺧﺼﻮﺻﻴﺎﺕ ﻓﺮﺩ ﺭﻫﺒﺮ ﻣﺮﺑﻮﻁ ﻣﻴﮕﺮﺩﺩ. ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﺮ ﻫﺮ ﺩﻭ ﻣﺴﺌﻠﻪ ﻳﻌﻨﻰ ﻫﻢ ﻣﺸﺎﺭﮐﺖ ﻋﻤﻮﻣﻰ ﺩﺭ ﺍﻧﺘﺨﺎﺑﺎﺕ ﻭ ﻫﻢ ﺷﺮﺍﻳﻂ ﺍﺧﻼﻗﻰ ﺍﻓﺮﺍﺩ ﻣﻨﺘﺨﺐ ﺗﺄﮐﻴﺪ ﺩﺍﺭﻧﺪ ﺭﺳﺎﻟﻪ ﻣﺪﻧﻴﻪ (. ۲۲  )ﺻﻔﺤﻪ ﻋﻼﻭﻩ ﺑﺮ ﺍﺻﻼﺣﺎﺕ ﺳﻴﺎﺳﻰ٬ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﺻﻼﺣﺎﺕ ﺍﺩﺍﺭﻯ ﺭﺍ ﻧﻴﺰ ﻻﺯﻡ ﻣﻴﺪﺍﻧﻨﺪ ﻭ ﻓﺴﺎﺩ ﺍﺩﺍﺭﻯ ﻭ ﺣﻤﺎﻳﺖ ﺍﺯ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻥ ﺭﺍ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻣﻘﺎﻣﺎﺕ ﺩﻭﻟﺘﻰ ﺑﺸﺪﺕ ﻣﻮﺭﺩ ﺍﻧﺘﻘﺎﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺗﻐﻴﻴﺮ ﻭ ﺗﺤﻮﻝ ﺍﺧﻼﻗﻰ ﻭ ﺍﺩﺍﺭﻯ ﺭﺍ ﺑﻨﺤﻮﻯ ﮐﻪ ﻣﺎﻧﻊ ﺧﻮﺩﮐﺎﻣﮕﻰ ﻭ ﺳﻮء .( ۳۳  ﻭ ۲۱ ﺍﺳﺘﻔﺎﺩﻩ ﺑﺎﺷﺪ ﺗﻮﺻﻴﻪ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ) ﺻﻔﺤﺎﺕ ﺍﺻﻼﺣﺎﺕ ﺻﻨﻌﺘﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ﻧﻴﺰ ﺑﻄﻮﺭ ﻣﮑﺮﺭ ﺩﺭ ﺭﺳﺎﻟﻪ ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﻫﻤﭽﻨﻴﻦ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﮔﺴﺘﺮﺵ ﺻﻨﺎﻳﻊ ﻭ ﮐﺎﺭﺧﺎﻧﺠﺎﺕ٬ ﺗﻘﻮﻳﺖ ﻣﺒﺎﻧﻰ ﻋﻠﻤﻰ ﻭ ﺻﻨﻌﺘﻰ٬ ﺑﺮﻧﺎﻣﻪ ﺭﻳﺰﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺮ ﺍﺳﺎﺱ ﭘﻴﺶ ﺑﻴﻨﻰ ﻫﺎﻯ ﻣﻨﻄﻘﻰ ﺁﻳﻨﺪﻩ٬ ﺣﻔﻆ ﺣﻘﻮﻕ .(۱۲۰ ٤۷ ۳۹ ۱۸ ﻭ ﺁﺯﺍﺩﻯ ﻫﺎﻯ ﺗﻤﺎﻣﻰ ﺍﻓﺮﺍﺩ ﻭ ﺍﺻﻼﺣﺎﺕ ﺑﻨﻴﺎﺩﻯ ﺭﺍ ﺗﺮﻭﻳﺞ ﻧﻤﻮﺩﻩ ﺍﻧﺪ )ﺻﻔﺤﺎﺕ ﻳﮑﻰ ﺍﺯ ﻣﻮﺿﻮﻉ ﻫﺎﻯ ﻣﻬﻤﻰ ﮐﻪ ﺩﺭ "ﺭﺳﺎﻟﻪ ﻣﺪﻧﻴﻪ" ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺟﻨﺒﻪ ﺍﺧﻼﻗﻰ ﮐﺎﺭ ﻣﻴﺒﺎﺷﺪ. ﺑﺮﺧﻼﻑ ﺭﻭﻧﺪ ﻣﺘﺪﺍﻭﻝ ﺟﺎﻣﻌﻪ ﺍﻳﺮﺍﻧﻰ ﮐﻪ ﺑﻰ ﺗﻮﺟﻬﻰ ﺑﻪ ﺍﻣﻮﺭ ﻣﺎﺩﻯ٬ ﮐﺎﻫﻠﯽ ﻭ ﻓﻘﺮ ﺭﺍ ﺗﺮﻭﻳﺞ ﻣﻰ ﻧﻤﻮﺩ٬ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﮐﺴﺐ ﻣﺎﻝ ﻭ ﺛﺮﻭﺕ ﺭﺍ ﺩﺭ ﺻﻮﺭﺗﻴﮑﻪ ﺩﻭ ﺷﺮﻁ ﺩﺭ ﺁﻥ ﺭﻋﺎﻳﺖ ﮔﺮﺩﺩ ﻣﻮﺭﺩ ﺗﺄﺋﻴﺪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﻧﺪ. ﺍﻭﻝ ﺁﻧﮑﻪ ﺛﺮﻭﺕ ﺑﺎﻳﺪ ﺍﺯ ﻁﺮﻳﻖ ﻓﻌﺎﻟﻴﺖ ﻫﺎﻯ ﻓﺮﺩﻯ ﺩﺭ ﺯﻣﻴﻨﻪ ﺗﺠﺎﺭﺕ٬ ﮐﺸﺎﻭﺭﺯﻯ٬ ﻫﻨﺮ ﻭ ﺻﻨﻌﺖ ﺣﺎﺻﻞ ﺷﻮﺩ. ﺩﻭﻡ ﺁﻧﮑﻪ ﮐﺴﺐ ﺛﺮﻭﺕ ﺑﺎﻳﺪ ﺑﺎ ﻳﮏ ﺍﺣﺴﺎﺱ ﻣﺴﺌﻮﻟﻴﺖ ﺍﺧﻼﻗﻰ ﻭ ﺍﻧﺴﺎﻥ ﺩﻭﺳﺘﻰ ﻭ ﺗﻮﺟﻪ ﺑﻪ ﺣﺎﻝ ﺳﺎﻳﺮﻳﻦ ﻫﻤﺮﺍﻩ ﺑﺎﺷﺪ.

19/24