نگاهى به آثار حضرت بهاءالله

12/16/2016

Pazhuheshnameh ﷲ ﻧﮕﺎﻫﻰ ﺑﻪ ﺁﺛﺎﺭ ﺣﺿﺭﺕ ﺑﻬﺎء

ﺍﻫﻤﻴّﺖ ﺍﻳﻦ ﺣﮑﻢ ﺑﺤﺪّﻯ ﺍﺳﺖ ﮐﻪ ﻣﻰﺗﻮﺍﻥ ﺑﻪ ﺟﺮﺃﺕ ﺍﺩّﻋﺎ ﻧﻤﻮﺩ ﮐﻪ ﺣﮑﻢ ﻧﻔﻰ ﺷﻤﺸﻴﺮ ﺩﺭ ﻭﺍﻗﻊ ﻫﺴﺘﻪٴ ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﺑﺪﻳﻊ ﺑﻬﺎﺋﻰ ﺍﺳﺖ. ﭼﻨﺎﻧﮑﻪ ﻣﻰﺑﻴﻨﻴﻢ ﺍﻭّﻟﻴﻦ ﺗﻈﺎﻫﺮ ﺍﻳﻦ ﺣﮑﻢ ﺗﺄﮐﻴﺪ ﺑﺮ ﺁﺯﺍﺩﻯ ﻋﻘﻴﺪﻩ ﻭ ﺩﻳﻦ ﻭ ﻭﺟﺪﺍﻥ ﺍﺳﺖ ﺑﻄﻮﺭﻳﮑﻪ ﻫﺮﮔﻮﻧﻪ ﺗﺤﻤﻴﻞ ﻋﻘﻴﺪﻩٴ ﺭﻭﺣﺎﻧﻰ ﺑﺮ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻥ ﻣﻄﻠﻘﺎً ﻣﻨﺘﻔﻰ ﻣﻰﮔﺮﺩﺩ. ﻭ ﻟﺰﻭﻡ ﺭﻋﺎﻳﺖ ﺷﺮﻑ ﻭ ﺣﻴﺜﻴّﺖ ﺗﮏ ﺗﮏ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺳﺖ ﮐﻪ ﺍﻭّﻟﻴﻦ ﺑﺎﺭﻗﻪٴ ﻭﺣﻰ ﻭ ﺍﻭّﻟﻴﻦ ﺍﻧﻌﮑﺎﺱ ﻗﻠﻢ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﻧﻮﻳﻦ ﻧﻔﻰ ﺧﺸﻮﻧﺖ ﺍﺯ ﺻﺤﻨﻪٴ ﺣﻴﺎﺕ ﺍﻧﺴﺎﻥ ﺍﺯ ﺟﻤﻠﻪ ﺧﺸﻮﻧﺖ ﻣﺬﻫﺒﻰ ﻭ ﺗﺤﻤﻴﻞ ﺁﺭﻣﺎﻧﻬﺎﻯ ﺩﻳﻨﻰ ﻭ ﺗﮑﻔﻴﺮ ﺍﻓﺮﺍﺩ ﻭ ﺳﻠﺐ ﺣﻘﻮﻕ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺨﺎﻁﺮ ﺍﻋﺘﻘﺎﺩ ﻣﺬﻫﺒﻰ ﻭ ﻭﺟﺪﺍﻧﻰ ﺍﺳﺖ. ﺍﻳﻦ ﺍﺻﻞ ﺻﺪﻫﺎ ﺑﺎﺭ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺗﺄﮐﻴﺪ ﻭ ﺗﮑﺮﺍﺭ ﻣﻰ ﮔﺮﺩﺩ ﮐﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻧﻤﻮﻧﻪ ﺑﻪ ﻳﮏ ﺑﻴﺎﻥ ﺍﺷﺎﺭﻩ ﻣﻰ ﮐﻨﻴﻢ: "ﻧﺼﺮﺕ ﺍﻣﺮﷲ ﺍﻟﻴﻮﻡ ﺍﻋﺘﺮﺍﺽ ﺑﺎﺣﺪﻯ ﻭ ﻣﺠﺎﺩﻟﻪ ﺑﻨﻔﺴﻰ ﻭ ﻣﺤﺎﺭﺑﻪ ﻣﻊ ﺷﻴﺌﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. ﺑﻠﮑﻪ ﻣﺤﺒﻮﺏ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻣﺪﺍﻳﻦ ﻗﻠﻮﺏ ﺑﻪ ﺳﻴﻒ ﻟﺴﺎﻥ ﻭ ﺣﮑﻤﺖ ﺑﻴﺎﻥ ﻣﻔﺘﻮﺡ ﺷﻮﺩ ﻧﻪ ﺑﻪ ﺳﻴﻒ ﺣﺪﻳﺪ. ﭘﺲ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺍﺭﺍﺩﻩٴ ﻧﺼﺮ ﺍﻟﻬﻰ ﻧﻤﺎﻳﺪ ﺑﺎﻳﺪ ﺍﻭّﻝ ﺑﻪ ﺳﻴﻒ ﻣﻌﺎﻧﻰ ﻭ ﺑﻴﺎﻥ ﻣﺪﻳﻨﻪٴ ﻗﻠﺐ ﺧﻮﺩ ﺭﺍ ﻧﺼﺮﺕ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺟﻤﻴﻊ ﻣﺎﺳﻮﻯﷲ ﻣﻄﻬّﺮ ﺳﺎﺯﺩ ﻭ ﺑﻌﺪ ﺑﻤﺪﺍﻳﻦ ﻗﻠﻮﺏ ﺗﻮﺟّﻪ ﮐﻨﺪ. ﺍﻳﻦ ﺍﺳﺖ ﻧﺼﺮﺕ ﺍﻣﺮﷲ (۳)" ﮐﻪ ﺍﻟﻴﻮﻡ ﺍﺯ ﻣﺸﺮﻕ ﺍﺻﺒﺢ ﻣﻠﻴﮏ ﺍﺳﻤﺎء ﺍﺷﺮﺍﻕ ﻓﺮﻣﻮﺩﻩ ﭼﻨﺎﻧﮑﻪ ﻣﻰﺑﻴﻨﻴﻢ ﺷﺮﻭﻉ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺑﺎ ﺗﺄﮐﻴﺪ ﺑﺮ ﺍﺻﻞ ﻣﺤﺒﱡﺖ ﻭ ﻭﺩﺍﺩﺳﺖ ﻭ ﭘﺎﻳﺎﻥ ﺁﺛﺎﺭﺷﺎﻥ ﻧﻴﺰ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺁﺧﺮﻳﻦ ﺍﺛﺮ ﺍﻳﺸﺎﻥ ﻳﻌﻨﻰ ﮐﺘﺎﺏ ﻋﻬﺪ ﻣﺆﮐّﺪ ﺷﺪﻩ ﺍﺳﺖ ﻫﻤﺎﻥ ﺍﺻﻞ ﺍﻟﻔﺖ ﻭ ﺻﻠﺢ ﻭ ﺩﻭﺳﺘﻰ ﺩﺭ ﻫﻤﻪٴ ﺷﺌﻮﻥ ﻭ ﺭﻭﺍﺑﻂ ﻓﺮﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺑﻴﻦ ﺍﻟﻤﻠﻠﯽ ﺍﺳﺖ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺑﻪ ﻗﺴﻤﺘﻰ ﺍﺯﻭﺻﻴﺘﻨﺎﻣﻪٴ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ٬ ﮐﺘﺎﺏ ﻋﻬﺪ٬ ﺍﺷﺎﺭﻩ ﻣﻰ ﮐﻨﻴﻢ: "ﺍﻯ ﺍﻫﻞ ﻋﺎﻟﻢ ﻣﺬﻫﺐ ﺍﻟﻬﻰ ﺍﺯ ﺑﺮﺍﻯ ﻣﺤﺒّﺖ ﻭ ﺍﺗّﺤﺎﺩ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺳﺒﺐ ﻋﺪﺍﻭﺕ ﻭ ﺍﺧﺘﻼﻑ ﻣﻨﻤﺎﺋﻴﺪ ... ﺑﺮﺍﺳﺘﻰ ﻣﻰﮔﻮﻳﻢ ﺗﻘﻮﻯ ﺳﺮﺩﺍﺭ ﺍﻋﻈﻢ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﻧﺼﺮﺕ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭﺟﻨﻮﺩﻳﮑﻪ ﻻﻳﻖ ﺍﻳﻦ ﺳﺮﺩﺍﺭ ﺍﺳﺖ ﺍﺧﻼﻕ ﻭ ﺍﻋﻤﺎﻝ ﻁﻴّﺒﻪٴ ﻁﺎﻫﺮﻩٴ ﻣﺮﺿﻴﻪ ﺑﻮﻧﺪﻩ ﻭ ﻫﺴﺖ. ﺑﮕﻮ (٤) ". ﺍﻯ ﻋﺒﺎﺩ ﺍﺳﺒﺎﺏ ﻧﻈﻢ ﺭﺍ ﺳﺒﺐ ﭘﺮﻳﺸﺎﻧﻰ ﻣﻨﻤﺎﺋﻴﺪ ﻭ ﻋﻠّﺖ ﺍﺗّﺤﺎﺩ ﺭﺍ ﻋﻠّﺖ ﺍﺧﺘﻼﻑ ﻣﺴﺎﺯﻳﺪ : ﻣﺮﺍﺣﻞ ﺳﻪﮔﺎﻧﻪٴ ﺩﺭ ﻧﺰﻭﻝ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺍﮐﻨﻮﻥ ﻣﻰﺗﻮﺍﻧﻴﻢ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺭﺍﻣﺴﺘﻘﻴﻤﺎً ﺑﺮﺭﺳﻰ ﮐﻨﻴﻢ. ﺑﺮﺍﻯ ﺩﺭﮎ ﺑﻬﺘﺮ ﺍﻳﻦ ﺁﺛﺎﺭ ﺑﺎﻳﺪ ﺗﻮﺟّﻪ ﮐﻨﻴﻢ ﮐﻪ ﺗﻤﺎﻣﻴّﺖ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﻣﺠﻤﻮﻋﻪﺍﻯ ﻭﺍﺣﺪ ﻭ ﻣﻨﺴﺠﻢ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻰﺩﻫﺪ ﺑﻄﻮﺭﻳﮑﻪ ﻫﺮﻳﮏ ﺍﺯ ﺁﺛﺎﺭ ﺭﺍ ﺑﺎﻳﺪ ﺑﺮ ﺍﺳﺎﺱ ﻣﻨﻄﻖ ﻭ ﭘﻴﺎﻡ ﮐﻠّﻰ ﺁﻥ ﻣﺠﻤﻮﻋﻪ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻭ ﺷﻨﺎﺧﺖ ﻗﺮﺍﺭ ﺩﺍﺩ. ﺍﻣﺎ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻪ ﺷﺪ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﻫﺰﺍﺭﺍﻥ ﻟﻮﺡ ﻭ ﮐﺘﺎﺏ ﻣﺮﻗﻮﻡ ﺷﺪﻩﺍﺳﺖ ﻭ ﺑﺪﻳﻦ ﺟﻬﺖ ۱۲٦۹) ۱۸٥۲   ﺳﺎﻝ ﻳﻌﻨﻰ ﺍﺯﺳﺎﻝ ٤۰ ﺑﺎﻳﺪ ﮐﻪ ﺑﻪ ﻁﺮﺡ ﻭ ﺳﺎﺧﺘﺎﺭ ﮐﻠﯽ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺗﻮﺟّﻪ ﻧﻤﻮﺩ. ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﻣﺪّﺕ  ﻩ.ﻕ( ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺁﺛﺎﺭ ﺍﺯ ﺟﻬﺎﺕ ﮔﻮﻧﺎﮔﻮﻥ ﻣﺘﻨﻮﻉ ﻭ ﺳﺮﺷﺎﺭ ﻣﻰﺑﺎﺷﺪ. ﺍﻣّﺎ ﺍﻳﻦ ﮐﺜﺮﺕ ۱۳۰۹) ﻣﻴﻼﺩﻯ ۱۸۹۲  ﻩ.ﻕ( ﺗﺎ ﺳﺎﻝ ﻣﻄﺎﻟﺐ ﻭ ﻣﺒﺎﺣﺚ ﻭ ﺁﺛﺎﺭ٬ ﻣﺒﺘﻨﻰ ﺑﺮ ﻭﺣﺪﺗﻰ ﺑﺎﻁﻨﻰ ﻭ ﺑﻨﻴﺎﺩﻯ ﺍﺳﺖ ﮐﻪ ﻫﻤﺎﻫﻨﮕﻰ ﻭ ﺧﻼﻗﻴّﺖ ﺑﻰﻧﻈﻴﺮﻯ ﺭﺍ ﺩﺭ ﺗﻤﺎﻣﻰ ﺍﻳﻦ ﺁﺛﺎﺭ ﻫﻮﻳﺪﺍ  ﻣﻴﻼﺩﻯ ﺩﺭ ۱۸۱۷   ﺳﺎﻝ ﺩﺭ ﺗﺒﻌﻴﺪ ﻭ ﺯﻧﺪﺍﻥ ﺑﺴﺮ ﺑﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ. ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭﺳﺎﻝ ٤۰  ﻣﻰﺳﺎﺯﺩ. ﺑﺎﻳﺪ ﺗﻮﺟّﻪ ﺩﺍﺷﺖ ﮐﻪ ﺍﻳﻦ  ﺗﻮﺳّﻂ ﺭﺅﺳﺎء ۱۸٥۲  ﻁﻬﺮﺍﻥ ﻣﺘﻮﻟﺪ ﺷﺪﻧﺪ ﻭ ﭘﺲ ﺍﺯ ﻅﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺟﺮﮔﻪٴ ﺭﻫﺒﺮﺍﻥ ﺁﻥ ﺁﺋﻴﻦ ﺍﻟﻬﻰ ﺑﻮﺩﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﺩﺭﺳﺎﻝ  ﻣﺎﻩ ﺩﺭ ﺳﻴﺎﻫﭽﺎﻝ ﻁﻬﺮﺍﻥ ﻣﺤﺒﻮﺱ ﺷﺪﻧﺪ ﻭ ﭼﻨﺎﻧﮑﻪ ﺩﻳﺪﻳﻢ ﺍﻳﻦ ﺯﻣﺎﻥ٬ ﺳﺮﺁﻏﺎﺯ ﻧﺰﻭﻝ ﻭﺣﻰ ﺑﺮ ﺣﻀﺮﺕ ٤ ﺳﻴﺎﺳﻰ ﻭ ﻣﺬﻫﺒﻰ ﺑﻪ ﻣﺪّﺕ ﺳﺎﻝ ﻳﻌﻨﻰ ﺗﺎ ۱۰  ﺑﻬﺎءﷲ ﺍﺳﺖ. ﭘﺲ ﺍﺯ ﺁﺯﺍﺩﻯ ﺍﺯ ﺳﻴﺎﻫﭽﺎﻝ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺑﺪﺳﺘﻮﺭ ﺩﻭﻟﺖ ﺍﻳﺮﺍﻥ ﺑﻪ ﺑﻐﺪﺍﺩ ﺗﺒﻌﻴﺪ ﮔﺮﺩﻳﺪ ﻭ ﻣﺪّﺕ  ﻣﻴﻼﺩﻯ ﺩﺭ ﺑﻐﺪﺍﺩ ﺑﻮﺩﻧﺪ. ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻪ ﺗﺤﺮﻳﮏ ﺩﻭﻟﺖ ﺍﻳﺮﺍﻥ ﻭ ﺑﻪ ﺩﺳﺘﻮﺭ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺍﻭّﻝ ﺑﻪ ۱۸٦۳ ﺳﺎﻝ  ﺳﺎﻝ( ﻭ ﺁﻧﮕﺎﻩ ﺑﻪ ﻋﮑّﺎﺗﺒﻌﻴﺪ ﮔﺮﺩﻳﺪﻧﺪ ﻭ ﺩﺭ ﻗﺸﻠﻪٴ ﻧﻈﺎﻣﻰ ﺁﻥ ﺷﻬﺮ ﻣﺤﺒﻮﺱ ٥ ً ﻣﺎﻩ( ﻭ ﺑﻌﺪ ﺑﻪ ﺍﺩﺭﻧﻪ )ﻣﺪّﺕ ﺣﺪﻭﺩﺍ ٤  ﺍﺳﺘﺎﻧﺒﻮﻝ )ﻣﺪّﺕ (. ﺍﮔﺮ ﺑﻪ ﺁﺛﺎﺭ ۱۸۹۲   ﺗﺎ ﺳﺎﻝ ۱۸٦۸   ﺳﺎﻝ ﺁﺧﺮ ﺣﻴﺎﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﺗﺒﻌﻴﺪ ﻋﮑّﺎ ﺳﭙﺮﻯ ﮔﺮﺩﻳﺪ) ﺍﺯﺳﺎﻝ ۲٤ ﺷﺪﻧﺪ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺑﺎﻧﮕﺎﻫﻰ ﺗﺤﻠﻴﻠﯽ ﻧﻈﺮ ﺍﻧﺪﺍﺯﻳﻢ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪﮐﻪ ﺍﻳﻦ ﺁﺛﺎﺭ ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﺑﻪ ﺳﺮ ﻣﺮﺣﻠﻪٴ ﻧﺰﻭﻝ ﺗﻘﺴﻴﻢ ﻧﻤﻮﺩ. ﺧﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭﻳﮑﻰ ﺍﺯ ﺁﺛﺎﺭﺧﻮﻳﺶ ﺑﻪ ﻁﻮﺭﺿﻤﻨﻰ ﺑﻪ ﺍﻳﻦ ﺳﻪ ﻣﺮﺣﻠﻪ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩﺍﻧﺪ. ﺑﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺑﺪﻳﻦ ﻗﺮﺍﺭ ﺍﺳﺖ: (٥)" "ﺍﺳﻤﻊ ﺍﺳﻤﻊ ﻫﺬﺍ ﺻﺮﻳﺮ ﻗﻠﻤﻰ ﺍﺭﺗﻔﻊ ﺍﻣﺎﻡ ﻭﺟﻮﻩ ﺍﻟﻌﺮﻓﺎء ﺛﻢّ ﺍﻟﻌﻠﻤﺎء ﺛﻢّ ﺍﻟﻤﻠﻮﮎ ﻭﺍﻟﺴّﻼﻁﻴﻦ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺧﺎﻁﺮﻧﺸﺎﻥ ﻣﻰﺳﺎﺯﻧﺪﮐﻪ ﻧﺪﺍﻯ ﻗﻠﻢ ﺍﻳﺸﺎﻥ ﺩﺭ ﺍﺑﺘﺪﺍﺩﺭ ﻣﻘﺎﺑﻞ ﻋﺮﻓﺎء ﻭ ﺁﻧﮕﺎﻩ ﺩﺭ ﻣﻘﺎﺑﻞ ﻋﻠﻤﺎء ﻭ ﺳﭙﺲ ﺩﺭ ﻣﻘﺎﺑﻞ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﺳﻴﺎﺳﻰ ﺑﻠﻨﺪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻣﻰﺗﻮﺍﻥ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺭﺍ ﺍﺯ ﺟﻬﺖ ﻣﺨﺎﻁﺒﺎﻥ ﺍﻳﺸﺎﻥ ﺗﻘﺴﻢﺑﻨﺪﻯ ﻧﻤﻮﺩ. ﺁﺛﺎﺭ ﺍﻭّﻟﻴﻪٴ ﺍﻳﺸﺎﻥ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﻓﺎﻧﻰ ﻭ ﺧﻄﺎﺏ ﺑﻪ ﺍﻫﻞ ﻋﺮﻓﺎﻥ ﻧﺎﺯﻝ ﺷﺪ. ﺩﺭ ﺍﻭﺍﺋﻞ ﻭ ﺍﻭﺍﺳﻂ ﺩﻭﺭﺍﻥ ﺍﻗﺎﻣﺖ ﺍﻳﺸﺎﻥ ﺩﺭ ﺑﻐﺪﺍﺩ ﺍﻳﻦ ﺯﺑﺎﻥ ﻭﺳﻴﻠﻪٴ ﻧﺰﻭﻝ ﻭﺣﻰ ﺑﻮﺩ. ﺍﻣّﺎ ﺩﻭﻣﻴﻦ ﻣﺮﺣﻠﻪٴ ﺁﺛﺎﺭﺷﺎﻥ ﺧﻄﺎﺏ ﺑﻪ ﻋﻠﻤﺎء ﻣﺬﻫﺒﻰ ﻭ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﮐﺘﺐ ﻣﻘﺪﺳﻪ ﺗﺠﺪﻳﺪ ﺍﺩﻳﺎﻥ ﻭ ﺗﻔﺴﻴﺮ ﺣﻘﺎﺋﻖ ﻧﻬﻔﺘﻪ ﺩﺭ ﮐﺘﺎﺑﻬﺎﻯ ﺁﺳﻤﺎﻧﻰ ﻧﺎﺯﻝ ﮔﺸﺖ. ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺨﺎﻁﺐ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺭﺅﺳﺎﻯ ﻣﺬﻫﺒﻰ ﻭ ﺑﺪﻧﺒﺎﻝ ﺁﻧﻬﺎ ﺍﻫﻞ ﺍﺩﻳﺎﻥ ﺑﻮﺩﻧﺪ ﻭ ﺁﺛﺎﺭ ﺍﻳﻦ ﺩﻭﺭﺍﻥ ﺑﻪ ﺣﻞ ﻭ ﭘﺎﺳﺨﮕﻮﺋﻰ ﺍﺷﺘﺒﺎﻫﺎﺕ ﻭﺍﻋﺘﺮﺍﺿﺎﺕ ﺳﺮﺍﻥ ﻣﺬﻫﺒﻰ ﻣﻌﻄﻮﻑ ﺍﺳﺖ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺁﺛﺎﺭ ﺩﻭﺭﺍﻥ ﺍﻭﺍﺧﺮ ﺍﻗﺎﻣﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭﺑﻐﺪﺍﺩ ﺑﻌﻼﻭﻩٴ ﺁﺛﺎﺭﻯ ﮐﻪ ﺗﺎ ﻳﮏ ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﺗﺒﻌﻴﺪ ﺑﻪ ﻋﮑّﺎ ﻧﮕﺎﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻣﺘﻌﻠﻖ ﺑﻪ ﺍﻳﻦ ﺩﻭﺭﻩ ﻣﻰﺑﺎﺷﺪ.

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