چهار وادیChahar vadi

‫ﭼﻬﺎﺭ ﻭﺍﺩﻯ‬ ‫ﺹ‪١‬‬ ‫ﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻤﺤﺒﻮﺏ‬

‫ﺍﻟﺪﻳﻦ ﺭﺍﺩ‬ ‫" ﺍﻯ ﺿﻴﺎء ﺍﻟﺤﻖ ﺣﺴﺎﻡ ّ‬

‫ﮐﻪ ﻓﻠﮏ ﻭ ﺍﺭﮐﺎﻥ ﭼﻪ ﺗﻮ ﺷﺎﻫﻰ ﻧﺰﺍﺩ "‬

‫ﻣﻮﺩﺕ‬ ‫ﻧﻤﻴﺪﺍﻧﻢ ﭼﺮﺍ ﻳﮏ ﻣﺮﺗﺒﻪ ﺭﺷﺘﮥ‬ ‫ﻣﺤﺒﺖ ﺭﺍ ﮔﺴﻴﺨﺘﻴﺪ ﻭ ﻋﻬﺪ ﻣﺤﮑﻢ ّ‬ ‫ّ‬

‫ﺭﺍ ﺷﮑﺴﺘﻴﺪ ﻣﮕﺮ ﺧﺪﺍ ﻧﮑﺮﺩﻩ ﻗﺼﻮﺭﻯ ﺩﺭ ﺍﺭﺍﺩﺕ ﺑﻬﻤﺮﺳﻴﺪ ﻭ ﻳﺎ ﻓﺘﻮﺭﻯ ﺩﺭ ﺧﻠﻮﺹ‬ ‫ﻧﻴﺖ ﭘﻴﺪﺍ ﮔﺸﺖ ﮐﻪ ﺍﺯ ﻧﻈﺮ ﻣﺤﻮ ﺷﺪﻡ ﻭ ﺳﻬﻮ ﺁﻣﺪﻡ ؟‬ ‫ّ‬

‫" ﭼﻪ ﻣﺨﺎﻟﻔﺖ ﺑﺪﻳﺪﻯ ﮐﻪ ﻣﻼﻃﻔﺖ ﺑﺮﻳﺪﻯ ﻣﮕﺮ ﺁﻧﮑﻪ ﻣﺎ ﺿﻌﻴﻔﻴﻢ ﻭ ﺗﻮ ﺍﺣﺘﺸﺎﻡ ﺩﺍﺭﻯ "‬

‫ﺹ‪٢‬‬ ‫ﻭ ﻳﺎ ﺑﻴﮏ ﺗﻴﺮ ﺍﺯ ﮐﺎﺭﺯﺍﺭ ﺑﺮ ﮔﺸﺘﻰ ﻣﮕﺮ ﻧﺸﻨﻴﺪﻩﺍﻳﺪ ﺍﺳﺘﻘﺎﻣﺖ ﺷﺮﻁ ﺭﺍﻩ ﺍﺳﺖ‬

‫ﺗﺘﻨﺰﻝ‬ ‫ﺍﻥ ّ‬ ‫ﻭ ﺩﻟﻴﻞ ﻭﺭﻭﺩ ﺑﺎﺭﮔﺎﻩ ؟ " ّ‬ ‫ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺭﺑّﻨﺎ ﺍ‪ّ ‬‬ ‫ﺛﻢ ﺍﺳﺘﻘﺎﻣﻮﺍ ّ‬

‫ﻣﺴﺘﻘﺮﻳﻦ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﻤﻠﺌﮑﺔ " ﻭ ﺩﻳﮕﺮ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻓﺎﺳﺘﻘﻢ ﮐﻤﺎ ﺍﻣﺮﺕ " ﻟﻬﺬﺍ‬ ‫ّ‬

‫ﺑﺴﺎﻁ ﻭﺻﻮﻝ ﺭﺍ ﺍﻳﻦ ﺳﻠﻮﮎ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ‪.‬‬ ‫" ﻣﻦ ﺁﻧﭽﻪ ﺷﺮﻁ ﺑﻼﻍ ﺍﺳﺖ ﺑﺎﺗﻮ ﻣﻴﮕﻮﻳﻢ‬

‫ﺗﻮ ﺧﻮﺍﻩ ﺍﺯ ﺳﺨﻨﻢ ﭘﻨﺪ ﮔﻴﺮ ﻭ ﺧﻮﺍﻩ ﻣﻼﻝ "‬

‫ﺍﮔﺮ ﭼﻪ ﺯﻳﺎﺭﺕ ﺟﻮﺍﺏ ﻧﺎﻣﻪ ﻧﻨﻤﻮﺩﻩ ﺫﮐﺮ ﺍﺭﺍﺩﺕ ﻧﺰﺩ ﻋﻘﻼ ﺧﻄﺎ ﻭ ﺑﻴﺠﺎﺳﺖ‬

‫ﻣﺤﺒﺖ ﺑﺪﻳﻊ ﺫ ﮐﺮ ﻭ ﻗﻮﺍﻋﺪ ﻗﻮﻳﻢ ﺭﺍ ﻣﻨﺴﻮﺥ ﻧﻤﻮﺩ ﻭ ﻣﻌﺪﻭﻡ ﮐﺮﺩ ‪.‬‬ ‫ﻭ ﻟﮑﻦ‬ ‫ّ‬ ‫ﻏﺼﮥ ﻣﺠﻨﻮﻥ‬ ‫ﻗﺼﮥ ﻟﻴﻠﻰ ﻣﺨﻮﺍﻥ ﻭ ّ‬ ‫" ّ‬ ‫" ﻧﺎﻡ ﺗﻮ ﻣﻴﺮﻓﺖ ﻋﺎﺷﻘﺎﻥ ﺑﺸﻨﻴﺪﻧﺪ‬

‫ﺍﻟﺮﺑﺎﻧﻴﺔ‬ ‫ﻓﻰ ﺣﮑﻤﺔ‬ ‫ﺍﻻﻟﻬﻴﺔ ﻭ ﺗﻨﺒﻴﻪ ّ ّ‬ ‫ّ‬ ‫ﺹ‪٣‬‬

‫ﻋﺸﻖ ﺗﻮ ﻣﻨﺴﻮﺥ ﮐﺮﺩ ﺫﮐﺮ ﺍﻭﺍﺋﻞ "‬

‫ﻫﺮ ﺩﻭ ﺑﺮﻗﺺ ﺁﻣﺪﻧﺪ ﺳﺎﻣﻊ ﻭ ﻗﺎﺋﻞ "‬

‫" ﻣﻦ ﺳﺮ ﻫﺮ ﻣﺎﻩ ﺳﻪ ﺭﻭﺯ ﺍﻯ ﺻﻨﻢ‬

‫ﺑﻰ ﮔﻤﺎﻥ ﺑﺎﻳﺪ ﮐﻪ ﺩﻳﻮﺍﻧﻪ ﺷﻮﻡ "‬

‫ﺍﻭﻝ ﺳﻪ ﺭﻭﺯﻩ ﺍﺳﺖ‬ ‫" ﻫﺎﻥ ﮐﻪ ﺍﻣﺮﻭﺯ ّ‬

‫ﺭﻭﺯ ﻓﻴﺮﻭﺯ ﺍﺳﺖ ﻧﻪ ﻓﻴﺮﻭﺯﻩ ﺍﺳﺖ "‬

‫ﺷﻨﻴﺪﻡ ﺑﺮﺍﻯ ﺗﺒﺤﻴﺚ ﻭ ﺗﺪﺭﻳﺲ ﺑﺘﺒﺮﻳﺰ ﻭ ﺗﻔﻠﻴﺲ ﺣﺮﮐﺖ ﻓﺮﻣﻮﺩﻩ ﺍﻳﺪ ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻋﺮﻭﺝ‬ ‫ﺳﻴﺪ ﻣﻦ ﻣﺘﺼﺎﻋﺪﺍﻥ‬ ‫ﻣﻌﺎﺭﺝ ﺑﺴﻨﻨﺪﺝ ﺗﺸﺮﻳﻒ ﺑﺮﺩﻩﺍﻳﺪ ‪ .‬ﺍﻯ ّ‬

‫ﺳﻤﻮﺍﺕ ﺳﻠﻮﮎ ﺍﺯ ﭼﻬﺎﺭ ﻃﺎﻳﻔﻪ ﺑﻴﺶ ﻧﻴﺴﺘﻨﺪ ﻣﺨﺘﺼﺮﻯ ﺫﮐﺮ ﻣﻴﺸﻮﺩ ﮐﻪ ﺩﺭ ﺁﻥ‬

‫ﺧﺪﻣﺖ ﻣﻌﻠﻮﻡ ﻭ ﻣﺒﺮﻫﻦ ﮔﺮﺩﺩ ﮐﻪ ﻫﺮ ﻃﺎﻳﻔﻪ ﺭﺍ ﭼﻪ ﻋﻼﻣﺖ ﺍﺳﺖ ﻭ ﭼﻪ ﻣﺮﺗﺒﺖ ‪.‬‬ ‫ﻣﺘﻌﻠﻖ ﺑﻨﻔﺲ ﺍﺳﺖ‬ ‫ﺍﻭﻝ ﺍﮔﺮ ﺳﺎﻟﮑﺎﻥ ﺍﺯ ﻃﺎﻟﺒﺎﻥ ﮐﻌﺒﮥ ﻣﻘﺼﻮﺩﻧﺪ ﺍﻳﻦ ﺭﺗﺒﻪ‬ ‫ّ‬ ‫ّ‬

‫ﺑﺎﻟﺴﻨﻦ ﻣﺮﺍﺩ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻔﺲ‬ ‫ﻭ ﻟﮑﻦ ﻧﻔﺲ ﺍ‪ ‬ﺍﻟﻘﺎﺋﻤﺔ ﻓﻴﻪ‬ ‫ّ‬

‫ﻣﺤﻞ‬ ‫ﺍﻭﻝ ﺍﻳﻦ ﺭﺗﺒﻪ‬ ‫ّ‬ ‫ﻣﺤﺒﻮﺏ ﺍﺳﺖ ﻧﻪ ﻣﺮﺩﻭﺩ ﻭ ﻣﻘﺒﻮﻝ ﻧﻪ ﻣﻘﻬﻮﺭ ‪ .‬ﺍﮔﺮ ﭼﻪ ﺩﺭ ّ‬

‫ﺟﺪﺍﻝ ﺍﺳﺖ ﻭ ﻟﻴﮑﻦ ﺁﺧﺮ ﺁﻥ ﺟﻠﻮﺱ ﺑﺮﻋﺮﺵ ﺟﻼﻝ ﭼﻨﺎﻧﭽﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﺹ‪٤‬‬ ‫" ﺍﻯ ﺧﻠﻴﻞ ﻭﻗﺖ ﻭﺍﺑﺮﺍﻫﻴﻢ ﻫﺶ‬

‫ﺍﻳﻦ ﭼﻬﺎﺭ ﺍﻃﻴﺎﺭ ﺭﻫﺰﻥ ﺭﺍ ﺑﮑﺶ "‬

‫ﻣﺮﺿﻴﻪ ﺍﺳﺖ‬ ‫ﺳﺮ ﺣﻴﺎﺕ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻔﺲ‬ ‫ّ‬ ‫ﺗﺎ ﺑﻌﺪ ﺍﺯ ﻣﻤﺎﺕ ّ‬

‫ﺟﻨﺘﻰ "‪ .‬ﺍﻳﻦ ﻣﻘﺎﻡ ﺭﺍ ﺍﺷﺎﺭﺍﺕ‬ ‫ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻓﺎﺩﺧﻠﻰ ﻓﻰ ﻋﺒﺎﺩﻯ ﻭ ﺍﺩﺧﻠﻰ ّ‬

‫ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﺩﻻﻻﺕ ﺑﻴﺸﻤﺎﺭ ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺳﻨﺮﻳﻬﻢ ﺁﻳﺎﺗﻨﺎ‬

‫ﺍﻟﺤﻖ " ﻻ ﺍﻟﻪ ّﺍﻻ ﻫﻮ ﭘﺲ‬ ‫ﺍﻧﻪ‬ ‫ّ‬ ‫ﻳﺘﺒﻴﻦ ﻟﻬﻢ ّ‬ ‫ﺣﺘﻰ ّ‬ ‫ﻓﻰ ﺍﻻﻓﺎﻕ ﻭ ﻓﻰ ﺍﻧﻔﺴﻬﻢ ّ‬

‫ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ ﮐﻪ ﮐﺘﺎﺏ ﻧﻔﺲ ﺭﺍ ﺑﺎﻳﺪ ﻣﻄﺎﻟﻌﻪ ﻧﻤﻮﺩ ﻧﻪ ﺭﺳﺎﻟﮥ ﻧﺤﻮ ﺭﺍ ﭼﻨﺎﻧﭽﻪ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺍﻗﺮء ﮐﺘﺎﺑﮏ ﻭ ﮐﻔﻰ ﺑﻨﻔﺴﮏ ﺍﻟﻴﻮﻡ ﺣﺴﻴﺒﺎ "‬

‫ﺣﮑﺎﻳﺖ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﮐﻪ ﻋﺎﺭﻑ ﺍﻟﻬﻰ ﺑﺎ ﻋﺎﻟﻢ ﻧﺤﻮﻯ ﻫﻤﺮﺍﻩ ﺷﺪﻧﺪ‬

‫ﺗﻮﺳﻞ ﻓﺮﻣﻮﺩﻩ‬ ‫ﺗﺎﻣﻞ ّ‬ ‫ﻭ ﻫﻤﺮﺍﺯ ﮔﺸﺘﻨﺪ ﺗﺎ ﺭﺳﻴﺪﻧﺪ ﺑﺸﺎﻃﻰ ﺑﺤﺮ ﺍﻟﻌﻈﻤﺔ ‪ .‬ﻋﺎﺭﻑ ﺑﻰ ّ‬ ‫ﻭ ﺑﺮ ﺁﺏ ﺭﺍﻧﺪ ﻭ ﻋﺎﻟﻢ ﻧﺤﻮﻯ ﭼﻮﻥ ﻧﻘﺶ ﺑﺮ ﺁﺏ ﻣﺤﻮ ﮔﺸﺘﻪ ﻣﺒﻬﻮﺕ ﻣﺎﻧﺪ ‪.‬‬ ‫ﺹ‪٥‬‬

‫ﺑﺎﻧﮓ ﺯﺩ ﻋﺎﺭﻑ ﮐﻪ ﭼﻮﻥ ﻋﻨﺎﻥ ﭘﻴﭽﻴﺪﻯ ؟ ﮔﻔﺖ ﺍﻯ ﺑﺮﺍﺩﺭ ﭼﮑﻨﻢ ﭼﻮﻥ‬ ‫ﭘﺎﻯ ﺭﻓﺘﻨﻢ ﻧﻴﺴﺖ ﺳﺮ ﻧﻬﺎﺩﻥ ﺍﻭﻟﻰ ﺑﻮﺩ ﮔﻔﺖ ﺁﻧﭽﻪ ﺍﺯ ﺳﻴﺒﻮﻳﻪ ﻭ ﻗﻮﻟﻮﻳﻪ‬

‫ﺍﺧﺬ ﻧﻤﻮﺩﻩ ﻭ ﺍﺯ ﻣﻄﺎﻟﺐ ﺍﺑﻦ ﺣﺎﺟﺐ ﻭ ﺍﺑﻦ ﻣﺎﻟﮏ ﺣﻤﻞ ﻓﺮﻣﻮﺩﻩ ﺍﻯ ﺑﺮﻳﺰ ﻭ ﺍﺯ ﺁﺏ ﺑﮕﺬﺭ‬ ‫" ﻣﺤﻮ ﻣﻴﺒﺎﻳﺪ ﻧﻪ ﻧﺤﻮ ﺍﻳﻨﺠﺎ ﺑﺪﺍﻥ‬

‫ﮔﺮ ﺗﻮ ﻣﺤﻮﻯ ﺑﻴﺨﻄﺮ ﺑﺮ ﺁﺏ ﺭﺍﻥ "‬

‫ﮐﺎﻟﺬﻳﻦ ﻧﺴﻮﺍ ﺍ‪ ‬ﻓﺎﻧﺴﺎﻫﻢ ﺍﻧﻔﺴﻬﻢ ﺍﻭﻟﺌﮏ‬ ‫ﻭ ﺩﻳﮕﺮ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻻ ﺗﮑﻮﻧﻮﺍ ّ‬

‫ﻫﻢ ﺍﻟﻔﺎﺳﻘﻮﻥ "‪ .‬ﻭ ﺍﮔﺮ ﺳﺎﻟﮑﺎﻥ ﺍﺯ ﺳﺎﮐﻨﺎﻥ ﺣﺠﺮﮤ ﻣﺤﻤﻮﺩﻧﺪ ﺍﻳﻦ ﻣﻘﺎﻡ ﺭﺍﺟﻊ‬

‫ﺑﻌﻘﻞ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻭ ﺭﺍ ﭘﻴﻐﻤﺒﺮ ﻣﻴﻨﺎﻣﻨﺪ ﻭ ﺭﮐﻦ ﺍﻋﻈﻢ ﺩﺍﻧﻨﺪ ﻟﻴﮑﻦ ﻋﻘﻞ‬

‫ﺭﺑﺎﻧﻰ ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺭﺗﺒﻪ ﺗﺮﺑﻴﺖ ﺍﻣﮑﺎﻥ ﻭ ﺍﮐﻮﺍﻥ ﺑﺴﻠﻄﻨﺖ‬ ‫ّ‬ ‫ﮐﻠﻰ ّ‬

‫ﺍﻭﺳﺖ ﻧﻪ ﻫﺮ ﻋﻘﻞ ﻧﺎﻗﺺ ﺑﻴﻤﻌﻨﻰ ﭼﻨﺎﻧﭽﻪ ﺣﮑﻴﻢ ﺳﻨﺎﺋﻰ ﻣﻴﮕﻮﻳﺪ‬ ‫ﺹ‪٦‬‬ ‫" ﻋﻘﻞ ﺟﺰﺋﻰ ﮐﻰ ﺗﻮﺍﻧﺪ ﮔﺸﺖ ﺑﺮ ﻗﺮﺁﻥ ﻣﺤﻴﻂ‬

‫ﻋﻨﮑﺒﻮﺗﻰ ﮐﻰ ﺗﻮﺍﻧﺪ ﮐﺮﺩ ﺳﻴﻤﺮﻏﻰ ﺷﮑﺎﺭ "‬

‫" ﻋﻘﻞ ﺍﮔﺮ ﺧﻮﺍﻫﻰ ﮐﻪ ﻧﺎﮔﻪ ﺩﺭ ﻋﻘﻴﻠﺖ ﻧﻔﮑﻨﺪ‬

‫ﺍﻟﺮﺣﻤﻦ ﺩﺭ ﺁﺭ "‬ ‫ﮔﻮﺵ ﮔﻴﺮﺵ ﺩﺭ ﺩﺑﻴﺮﺳﺘﺎﻥ ّ‬

‫ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺗﻼﻃﻢ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﻃﻤﺎﻃﻢ ﺑﻴﺸﻤﺎﺭ ﮔﺎﻫﻰ ﺳﺎﻟﮏ ﺭﺍ ﻣﺘﺼﺎﻋﺪ‬

‫ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﮔﺎﻫﻰ ﻣﺘﻨﺎﺯﻝ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ‬

‫ﻣﺮﺓ ﺗﻬﻠﮑﻨﻰ ﺑﻨﺎﺭ ﺍﻻﻏﻤﺂء "‬ ‫ﻣﺮﺓ ﺗﺠﺬﺑﻨﻰ ﺍﻟﻰ ﻋﺮﺵ ﺍﻟﻌﻤﺎء ﻭ ّ‬ ‫" ّ‬

‫ﺳﺮ ﻣﮑﻨﻮﻧﻪ ﺍﺯ ﺁﻳﮥ ﻣﺒﺎﺭﮐﮥ ﮐﻬﻒ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪:‬‬ ‫ﭼﻨﺎﻧﭽﻪ ّ‬

‫ﺍﻟﺸﻤﺲ ﺍﺫﺍ ﻃﻠﻌﺖ ﺗﺰﺍﻭﺭ ﻋﻦ ﮐﻬﻔﻬﻢ ﺫﺍﺕ ﺍﻟﻴﻤﻴﻦ ﻭ ﺍﺫﺍ ﻏﺮﺑﺖ‬ ‫" ﻭ ﺗﺮﻯ ّ‬

‫ﺍﻟﺸﻤﺎﻝ ﻭﻫﻢ ﻓﻰ ﻓﺠﻮﺓ ﻣﻨﻪ ﺫﻟﮏ ﻣﻦ ﺁﻳﺎﺕ ﺍ‪ ‬ﻣﻦ َﻳﻬﺪ ﺍ‪‬‬ ‫ﺗﻘﺮﺿﻬﻢ ﺫﺍﺕ ّ‬

‫ﻭﻟﻴﴼ ﻣﺮﺷﺪﴽ "ﺍﮔﺮ ﮐﺴﻰ ﺍﺷﺎﺭﺍﺕ‬ ‫ﻓﻬﻮ ﺍﻟﻤﻬﺘﺪ ﻭ ﻣﻦ ﻳﻀﻠﻞ ﻓﻠﻦ ﺗﺠﺪ ﻟﻪ ّ‬

‫ﻣﻄﻠﻊ ﺷﻮﺩ ﺍﻭ ﺭﺍ ﮐﺎﻓﻰ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻭﺻﻒ‬ ‫ﻫﻤﻴﻦ ﻳﮏ ﺁﻳﻪ ﺭﺍ ّ‬

‫ﺹ‪٧‬‬ ‫ﺍﻳﻦ ﺭﺟﺎﻝ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺭﺟﺎﻝ ﻻ ﺗﻠﻬﻴﻬﻢ ﺗﺠﺎﺭﺓ ﻭ ﻻ ﺑﻴﻊ ﻋﻦ ﺫﮐﺮ ﺍ‪ " ‬ﺍﻳﻦ‬

‫ﻣﻘﺎﻡ ﻣﻴﺰﺍﻥ ﺍﺳﺖ ﻭ ﭘﺎﻳﺎﻥ ﺍﻣﺘﺤﺎﻥ ﻭ ﺩﺭ ﺍﻳﻦ ﺭﺗﺒﻪ ﻫﻢ ﺍﺳﺘﻔﺎﺩﻩ ﺿﺮﻭﺭ‬

‫ﻳﻌﻠﻤﮑﻢ ﺍ‪ " ‬ﻭ‬ ‫ﺍﺗﻘﻮﺍ ﺍ‪ّ ‬‬ ‫ﻟﺠﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ّ‬ ‫ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ﺗﻌﻠﻴﻢ ﺳﺎﻟﮑﻴﻦ ﺍﻳﻦ ّ‬

‫ﻣﺤﻞ ﺭﺍ‬ ‫ﻫﻤﭽﻨﻴﻦ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺍﻟﻌﻠﻢ ﻧﻮﺭ ﻳﻘﺬﻓﻪ ﺍ‪ ‬ﻋﻠﻰ ﻗﻠﺐ ﻣﻦ ﻳﺸﺎء "‪ .‬ﭘﺲ ﺑﺎﻳﺪ‬ ‫ّ‬

‫ﻣﺴﺘﻌﺪ ﻧﺰﻭﻝ ﻋﻨﺎﻳﺖ ﺷﺪ ﺗﺎ ﮐﻪ ﺳﺎﻗﻰ ﮐﻔﺎﻳﺖ ﺧﻤﺮ ﻣﮑﺮﻣﺖ ﺍﺯ ﺯﺟﺎﺟﮥ‬ ‫ﺁﻣﺎﺩﻩ ﻧﻤﻮﺩ ﻭ‬ ‫ّ‬

‫ٍ‬ ‫ﺣﻴﻨﺌﺬ‬ ‫ﺍﻥ ﺑﺬﻟﮏ ﻓﻠﻴﺘﻨﺎﻓﺲ ﺍﻟﻤﺘﻨﺎﻓﺴﻮﻥ " ﻭ‬ ‫ﺭﺣﻤﺖ ﺑﻨﻮﺷﺎﻧﺪ " ﺍﻻ ّ‬

‫ﺍﻧﺎ ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ "‪ .‬ﻭ ﺍﮔﺮ ﻋﺎﺷﻘﺎﻥ ﺍﺯ ﻋﺎﮐﻔﺎﻥ ﺑﻴﺖ ﻣﺠﺬﻭﺑﻨﺪ‬ ‫ﺍﻧﺎ ‪ ‬ﻭ ّ‬ ‫ﺍﻗﻮﻝ " ّ‬

‫ﺍﻳﻦ ﺳﺮﻳﺮ ﺳﻠﻄﻨﺖ ﺭﺍ ﺟﺰ ﻃﻠﻌﺖ ﻋﺸﻖ ﺟﺎﻟﺲ ﻧﺘﻮﺍﻧﺪ ﺷﺪ ﺍﻳﻦ ﻣﻘﺎﻡ‬ ‫ﺭﺍ ﺷﺮﺡ ﻧﺘﻮﺍﻧﻢ ﻭ ﻭﺻﻒ ﻧﺪﺍﻧﻢ‬

‫" ﺑﺎ ﺩﻭ ﻋﺎﻟﻢ ﻋﺸﻖ ﺭﺍ ﺑﻴﮕﺎﻧﮕﻰ‬

‫ﻭﻧﺪﺭ ﺍﻭ ﻫﻔﺘﺎﺩ ﻭ ﺩﻭ ﺩﻳﻮﺍﻧﮕﻰ "‬

‫ﺹ‪٨‬‬ ‫" ﻣﻄﺮﺏ ﻋﺸﻖ ﺍﻳﻦ ﺯﻧﺪ ﻭﻗﺖ ﺳﻤﺎﻉ‬

‫ﺑﻨﺪﮔﻰ ﺑﻨﺪ ﻭ ﺧﺪﺍﻭﻧﺪﻯ ﺻﺪﺍﻉ "‬

‫ﻣﻮﺩﺕ ﻣﻴﺠﻮﻳﺪ ﻭ ﺩﺭ ﻭﺻﻒ ﺍﻳﻦ‬ ‫ﺍﻳﻦ ﺭﺗﺒﻪ ﺻﺮﻑ ﻣﺤﺒّﺖ ﻣﻴﻄﻠﺒﺪ ﻭ ﺯﻻﻝ ّ‬ ‫ﺍﻟﺬﻳﻦ ﻻﻳﺴﺒﻘﻮﻧﻪ ﺑﺎﻟﻘﻮﻝ ﻭ ﻫﻢ ﺑﺎﻣﺮﻩ ﻳﻌﻤﻠﻮﻥ "‬ ‫ﺍﺻﺤﺎﺏ ﻣﻴﻔﺮﻣﺎﻳﺪ " ّ‬

‫ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻪ ﺳﻠﻄﻨﺖ ﻋﻘﻞ ﺭﺍ ﮐﻔﺎﻳﺖ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﻧﻪ ﺣﮑﻮﻣﺖ ﻧﻔﺲ ﺭﺍ ﭼﻨﺎﻧﭽﻪ‬

‫ﻧﺒﻴﻰ ﺍﺯ ﺍﻧﺒﻴﺎء ﺍ‪ ‬ﻋﺮﺽ ﻧﻤﻮﺩ " ﺍﻟﻬﻰ ﮐﻴﻒ ﺍﻟﻮﺻﻮﻝ ﺍﻟﻴﮏ ﻗﺎﻝ‬ ‫ّ‬ ‫ﺻﻒ ﻧﻌﺎﻝ ﺭﺍ‬ ‫ﺛﻢ ﺗﻌﺎﻝ "‪ .‬ﺍﻳﺸﺎﻥ ﻗﻮﻣﻰ ﻫﺴﺘﻨﺪ ﮐﻪ‬ ‫ّ‬ ‫ﺍﻟﻖ ﻧﻔﺴﮏ ّ‬

‫ﺑﺎ ﺻﺪﺭ ﺟﻼﻝ ﻳﮏ ﺩﺍﻧﻨﺪ ﻭ ﺍﻳﻮﺍﻥ ﺟﻤﺎﻝ ﺭﺍ ﺑﺎ ﻣﻴﺪﺍﻥ ﺟﺪﺍﻝ ﺩﺭ ﺳﺒﻴﻞ‬

‫ﻣﺤﺒﻮﺏ ﻳﮏ ﺷﻤﺮﻧﺪ ‪ .‬ﻭ ﻣﻌﺘﮑﻔﻴﻦ ﺍﻳﻦ ﺑﻴﺖ ﻣﻄﻠﺐ ﻧﺪﺍﻧﻨﺪ ﻭ ﻣﺮﮐﺐ ﺑﺮﺍﻧﻨﺪ‬ ‫ﮐﻞ ﺍﻟﻔﺎﻅ ﺭﺍ ﻣﻬﻤﻞ ﺩﺍﻧﻨﺪ ﻭ‬ ‫ﺟﺰ ﻧﻔﺲ ﺩﻭﺳﺖ ﺍﺯ ﺩﻭﺳﺖ ﻫﻴﭻ ﻧﺒﻴﻨﻨﺪ ّ‬

‫ﺟﻤﻴﻊ ﻣﻬﻤﻼﺕ ﺭﺍ ﻣﺴﺘﻌﻤﻞ ﺩﺍﺭﻧﺪ ﺳﺮ ﺍﺯ ﭘﺎ ﻧﺸﻨﺎﺳﻨﺪ ﻭ ﺩﺳﺖ ﺍﺯ ﭘﺎ ﻓﺮﻕ ﻧﻴﺎﺑﻨﺪ‬ ‫ﺹ‪٩‬‬

‫ﺳﺮ ﺍﻳﺎﺏ ﺧﻮﺍﻧﻨﺪ ﺍﻳﻨﺴﺖ‬ ‫ﺳﺮﺍﺏ ﺭﺍ ﻧﻔﺲ ﺁﺏ ﮔﻮﻳﻨﺪ ﻭ ﺫﻫﺎﺏ ﺭﺍ ّ‬ ‫ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ‬

‫" ﻭﺻﻔﻰ ﺯ ﺣﺴﻦ ﺭﻭﻯ ﺗﻮ ﺩﺭ ﺧﺎﻧﻘﻪ ﻓﺘﺎﺩ‬

‫ﺧﻤﺎﺭ ﺑﺮ ﮔﺮﻓﺖ "‬ ‫ﺻﻮﻓﻰ ﻃﺮﻳﻖ ﺧﺎﻧﮥ ّ‬

‫" ﻋﺸﻘﺖ ﺑﻨﺎﻯ ﺻﺒﺮ ﺑﮑﻠّﻰ ﺧﺮﺍﺏ ﮐﺮﺩ‬

‫ﺟﻮﺭﺕ ﺩﺭ ﺍﻣﻴﺪ ﺑﻴﮑﺒﺎﺭ ﺑﺮ ﮔﺮﻓﺖ "‬

‫ﻣﺪﺭﺱ ﺣﺴﻦ ﺩﻭﺳﺖ‬ ‫" ﻋﺎﺷﻘﺎﻥ ﺭﺍ ﺷﺪ ّ‬

‫ﺩﻓﺘﺮ ﺩﺭﺱ ﻭ ﺳﺒﻘﺸﺎﻥ ﺭﻭﻯ ﺍﻭﺳﺖ "‬

‫" ﺳﻠﺴﻠﮥ ﺍﻳﻦ ﻗﻮﻡ ﺟﻌﺪ ﻣﺸﮑﺒﺎﺭ‬

‫ﺍﻣﺎ ﺩﻭﺭ ﻳﺎﺭ "‬ ‫ﻣﺴﺄﻟﻪ ﺩﻭﺭ ﺍﺳﺖ ّ‬

‫ﺍﻟﺒﺘﻪ ﻋﺎﻃﻞ ﻣﺎﻧﺪ ﻭ ﺑﺎﻃﻞ ﮔﺮﺩﺩ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺗﻌﻠﻴﻢ ﻭ ّ‬ ‫ﺗﻌﻠﻢ ّ‬

‫" ﺩﺭﺳﺸﺎﻥ ﺁﺷﻮﺏ ﻭ ﺷﻮﺭ ﻭ ﻭﻟﻮﻟﻪ‬

‫ﻓﻰ ﺍﻟﻤﻨﺎﺟﺎﺕ ‪ ‬ﺗﺒﺎﺭﮎ ﻭ ﺗﻌﺎﻟﻰ‬

‫" ﺍﻯ ﺧﺪﺍ ﺍﻯ ﻟﻄﻒ ﺗﻮ ﺣﺎﺟﺖ ﺭﻭﺍ‬

‫ﺹ ‪١٠‬‬

‫ﺫﺭﮤ ﻋﻠﻤﻰ ﮐﻪ ﺩﺭ ﺟﺎﻥ ﻣﻦ ﺍﺳﺖ‬ ‫" ّ‬

‫" ﻗﻄﺮﮤ ﺩﺍﻧﺶ ﮐﻪ ﺑﺨﺸﻴﺪﻯ ﺯ ﭘﻴﺶ‬

‫ﻧﻰ ﺯﻳﺎﺩﺍﺕ ﺍﺳﺖ ﻭ ﺑﺎﺏ ﺳﻠﺴﻠﻪ "‬

‫ﺑﺎ ﺗﻮ ﻳﺎﺩ ﻫﻴﭽﮑﺲ ﻧﺒﻮﺩ ﺭﻭﺍ "‬

‫ﻭﺍ ﺭﻫﺎﻧﺶ ﺍﺯ ﻫﻮﺍ ﻭ ﺧﺎﮎ ﭘﺴﺖ "‬ ‫ﻣﺘﺼﻞ ﮔﺮﺩﺍﻥ ﺑﺪﺭﻳﺎﻫﺎﻯ ﺧﻮﻳﺶ "‬ ‫ّ‬

‫ﺍﻟﻘﻴﻮﻡ ‪ .‬ﻭ ﺍﮔﺮ ﻋﺎﺭﻓﺎﻥ ﺍﺯ ﻭﺍﺻﻼﻥ‬ ‫ﻗﻮﺓ ّﺍﻻ ﺑﺎ‪ ‬ﺍﻟﻤﻬﻴﻤﻦ ّ‬ ‫ﺍﺫﴽ ﺍﻗﻮﻝ ﻻ ﺣﻮﻝ ﻭ ﻻ ّ‬

‫ﻣﺤﻞ ﺭﻣﺰ‬ ‫ﺳﺮ ﺭﺷﺎﺩ ﺍﻳﻦ‬ ‫ّ‬ ‫ﻃﻠﻌﺖ ﻣﺤﺒﻮﺑﻨﺪ ﺍﻳﻦ ﻣﻘﺎﻡ ﻋﺮﺵ ﻓﺆﺍﺩ ﺍﺳﺖ ﻭ ّ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ‬ ‫ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎء ﻭ ﻳﺤﮑﻢ ﻣﺎ ﻳﺮﻳﺪ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ّ‬ ‫ﮐﻞ ﻣﻦ ﻓﻰ ّ‬

‫ﺳﺮ ﻟﻄﻴﻒ ﺭﺍ‬ ‫ﺍﻟﺼﻮﺭ ﺷﺮﺡ ﺍﻳﻦ ﺭﻣﺰ ﺷﺮﻳﻒ ﻭ ّ‬ ‫ﻭ ﺍﻻﺭﺽ ﺍﻟﻰ ﻳﻮﻡ ﻳﻨﻔﺦ ﻓﻰ ّ‬ ‫ﺍﻟﺒﺘﻪ ﺍﺯ ﻋﻬﺪﮤ ﺣﺮﻓﻰ ﺑﺮ ﻧﻴﺎﻳﻨﺪ ﻭ ﺍﺣﺼﺎ ﻧﺘﻮﺍﻧﻨﺪ ﺯﻳﺮﺍ ﮐﻪ ﺍﻳﻦ ﻣﻘﺎﻡ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ّ‬

‫ﻣﻘﺪﺭ ﺍﻳﻨﺴﺖ ﮐﻪ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻧﺪ ﺍﺯ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﻓﺮﻣﻮﺩﻧﺪ‬ ‫ﺳﺮ ّ‬ ‫َ​َ‬ ‫ﻗﺪﺭ ﺍﺳﺖ ﻭ ّ‬ ‫ﺩﺍﻣﺲ‬ ‫ﻟﻴﻞ‬ ‫ﺫﺧﺎﺭ ﻻ ﺗﻠﺠﻪ ﺍﺑﺪﴽ "ﺑﺎﺯ ﺳﺆﺍﻝ ﻓﺮﻣﻮﺩﻧﺪ ﻓﺮﻣﻮﺩﻧﺪ" ٌ‬ ‫ﺑﺤﺮ ّ ٌ‬ ‫" ٌ‬ ‫ٌ‬

‫ﺍﻟﺒﺘﻪ ﺳﺘﺮ ﻧﻤﺎﻳﺪ ﻭ ﺍﮔﺮ ﺭﺷﺤﻰ‬ ‫ﻻ ﺗﺴﻠﮑﻪ "‪ .‬ﻭ ﻫﺮ ﮐﺲ ﺍﺩﺭﺍﮎ ﺍﻳﻦ ﺭﺗﺒﻪ ﻧﻤﻮﺩ ّ‬ ‫ﺹ ‪١١‬‬

‫ﺍﻟﺒﺘﻪ ﺳﺮ ﺍﻭ ﺑﺮ ﺩﺍﺭ ﻣﺮﺗﻔﻊ ﺧﻮﺍﻫﺪ ﺷﺪ ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ‬ ‫ﺍﻇﻬﺎﺭ ﺩﺍﺭﺩ ﻭ ﻳﺎ ﺍﺑﺮﺍﺯ ﻧﻤﺎﻳﺪ ّ‬

‫ﻗﺴﻢ ﺑﺨﺪﺍ ﮐﻪ ﺍﮔﺮ ﻃﺎﻟﺐ ﻣﺸﻬﻮﺩ ﻣﻰ ﮔﺸﺖ ﻣﺬﮐﻮﺭ ﻣﻰ ﺁﻣﺪ ﺯﻳﺮﺍ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﺍﻟﺴﺎﻟﮏ‬ ‫ﺍﻟﺤﺐ‬ ‫"‬ ‫ٌ‬ ‫ﺍﻟﺮﺍﻫﺐ ﻭ ّ‬ ‫ﺍﻥ ّ‬ ‫ﺷﺮﻑ ﻟﻢ ﻳﮑﻦ ﻓﻰ ﻗﻠﺐ ﺍﻟﺨﺎﺋﻒ ّ‬ ‫ّ‬

‫ﺍﻟﺮﮐﻦ ﺍﻟﺤﻤﺮﺍء ﻟﻦ ﻳﺼﻞ ﺍﻟﻰ ﻣﻘﺎﻡ ﻭﻃﻨﻪ ّﺍﻻ‬ ‫ﺍﻟﻰ ﺍ‪ ‬ﻓﻰ ﻣﻨﻬﺞ ﺍﻟﺒﻴﻀﺎء ﻭ ّ‬

‫ﺍﻟﻨﺎﺱ ﻭ ﻣﻦ ﻟﻢ ﻳﺨﻒ ﺍ‪ ‬ﺍﺧﺎﻓﻪ ﺍ‪‬‬ ‫ﻋﻤﺎ ﻓﻰ ﺍﻳﺪﻯ ّ‬ ‫ﺍﻟﺼﻔﺮ ّ‬ ‫ﺑﮑﻒ ّ‬ ‫ّ‬

‫ﮐﻞ ﺷﻰء "‬ ‫ﮐﻞ ﺷﻰء ﻭ ﻣﻦ ﺧﺎﻑ ﺍ‪ ‬ﻳﺨﺎﻑ ﻣﻨﻪ ّ‬ ‫ﻣﻦ ّ‬ ‫" ﭘﺎﺭﺳﻰ ﮔﻮ ﮔﺮ ﭼﻪ ﺗﺎﺯﻯ ﺧﻮﺷﺘﺮ ﺍﺳﺖ‬

‫ﻋﺸﻖ ﺭﺍ ﺧﻮﺩ ﺻﺪ ﺯﺑﺎﻥ ﺩﻳﮕﺮ ﺍﺳﺖ "‬

‫ﺩﺭ ﻋﻄﺎ ﺑﺨﺸﺪ ﺍﻳﻨﮏ ﺻﺪﻓﺶ ﺩﻟﻬﺎ‬ ‫" ﮔﺮ ّ‬

‫ﻭﺭ ﺗﻴﺮ ﺑﻼ ﺁﻳﺪ ﺍﻳﻨﮏ ﻫﺪﻓﺶ ﺟﺎﻧﻬﺎ "‬

‫ﭼﻪ ﻣﻠﻴﺢ ﺍﺳﺖ ﺍﻳﻦ ﻓﺮﺩ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ‬

‫ﺍﻟﺒﺘﻪ ﻗﺎﺗﻞ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻣﺎﻝ ﺧﻮﺩ ﻗﺴﻤﺖ‬ ‫ﻭ ﺍﮔﺮ ﻣﺨﺎﻟﻒ ﺣﮑﻢ ﮐﺘﺎﺏ ﻧﻤﻰ ﺑﻮﺩ ّ‬

‫ﺹ ‪١٢‬‬

‫ﻣﻨﺘﺶ ﻣﻰﺑﺮﺩﻡ ﻭ ﺩﺳﺘﺶ ﺑﺮ ﭼﺸﻢ‬ ‫ﻣﻴﺪﺍﺩﻡ ﻭ ﺍﺭﺙ ﻣﻰﺑﺨﺸﻴﺪﻡ ﻭ ّ‬

‫ﻣﻰﻣﺎﻟﻴﺪﻡ ﻭ ﻟﻴﮑﻦ ﭼﮑﻨﻢ ﻧﻪ ﻣﺎﻝ ﺩﺍﺭﻡ ﻧﻪ ﺳﻠﻄﺎﻥ ﻗﻀﺎ ﭼﻨﻴﻦ ﺍﻣﻀﺎ ﻓﺮﻣﻮﺩﻩ ‪.‬‬

‫ﮐﺎﻧﻰ‬ ‫ﺣﻴﻨﺌﺬ ﺍﺟﺪ ﺭﺍﺋﺤﺔ ﺍﻟﻤﺴﮏ ﻣﻦ ﻗﻤﺺ ﺍﻟﻬﺂء ﻋﻦ ﻳﻮﺳﻒ ﺍﻟﺒﻬﺎء ّ‬

‫ﻭﺟﺪﺗﻬﺎ ﻗﺮﻳﺒﴼ ﺍﻥ ﺍﻧﺘﻢ ﺗﺠﺪﻭﻧﻬﺎ ﺑﻌﻴﺪﴽ‬ ‫" ﺑﻮﻯ ﺟﺎﻧﻰ ﺳﻮﻯ ﺟﺎﻧﻢ ﻣﻴﺮﺳﺪ‬

‫ﺑﻮﻯ ﻳﺎﺭ ﻣﻬﺮﺑﺎﻧﻢ ﻣﻴﺮﺳﺪ "‬

‫" ﺗﺎ ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻥ ﺧﻨﺪﺍﻥ ﺷﻮﺩ‬

‫ﻋﻘﻞ ﻭ ﺭﻭﺡ ﻭ ﺩﻳﺪﻩ ﺻﺪ ﭼﻨﺪﺍﻥ ﺷﻮﺩ "‬

‫ﺣﻖ ﺻﺤﺒﺖ ﺳﺎﻟﻬﺎ‬ ‫" ﺍﺯ ﺑﺮﺍﻯ ّ‬

‫ﺑﺎﺯﮔﻮ ﺣﺎﻟﻰ ﺍﺯ ﺁﻥ ﺧﻮﺵ ﺣﺎﻟﻬﺎ "‬

‫ﻣﺤﺒﺖ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺭﺗﺒﻪ ﺭﺍﻫﻰ ﻧﻴﺴﺖ‬ ‫ﻣﺤﻞ ﺻﺤﻮ ﺑﺤﺖ ﻭ ﻣﺤﻮ ﺑﺎﺕ ﺍﺳﺖ‬ ‫ﺍﻳﻦ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻤﺤﺐ ﻭ ﺍﻟﻤﺤﺒﻮﺏ "‬ ‫ﺣﺠﺎﺏ ﺑﻴﻦ‬ ‫ﺍﻟﻤﺤﺒﺔ‬ ‫ﻣﻮﺩﺕ ﺭﺍ ﻣﻘﺎﻣﻰ ﻧﻪ ﭼﻨﺎﻧﭽﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ "‬ ‫ّ‬ ‫ﻭ ّ‬ ‫ٌ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻗﻤﺺ ﻭ ﺣﺠﺎﺏ ﻣﻴﺸﻮﺩ ﻭ ﺁﻧﭽﻪ ﻏﻴﺮ ﺍﺯ ﺍﻭ ﺍﺳﺖ ﻏﻄﺎ‬ ‫ّ‬ ‫ﺹ ‪١٣‬‬ ‫ﻣﻴﮕﺮﺩﺩ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺣﮑﻴﻢ ﺳﻨﺎﺋﻰ ﻣﻴﮕﻮﻳﺪ‬ ‫" ﺳﻮﻯ ﺁﻥ ﺩﻟﺒﺮ ﻧﭙﻮﻳﺪ ﻫﻴﭻ ﺩﻝ ﺑﺎ ﺁﺭﺯﻭ‬

‫ﺑﺎ ﭼﻨﺎﻥ ُﮔﻞ ﺭﺥ ﻧﺨﺴﺒﺪ ﻫﻴﭻ ﺗﻦ ﺑﺎ ﭘﻴﺮﻫﻦ "‬

‫ﻣﻨﺰﻩ ﺍﺯ ﺍﺷﺎﺭﺍﺕ ﺧﻠﻖ ﺭﺟﺎﻝ ﺍﻳﻦ ﺑﻴﺖ‬ ‫ﺯﻳﺮﺍ ﮐﻪ ﺍﻳﻦ ﻋﺎﻟﻢ ﺍﻣﺮ ﺍﺳﺖ ﻭ ّ‬

‫ﺭﺑﻮﺑﻴﺖ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‬ ‫ﺑﺮ ﺑﺴﺎﻁ ﻧﺸﺎﻁ ﺑﺎ ﮐﻤﺎﻝ ﻓﺮﺡ ﻭ ﺍﻧﺒﺴﺎﻁ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻣﻴﻨﻤﺎﻳﻨﺪ ﻭ ّ‬ ‫ّ‬

‫ﺣﻘﻰ ﺭﺍ ﺑﻘﺪﺭ ﻭ ﺍﻧﺪﺍﺯﻩ‬ ‫ﻭ ﺑﺮ ﻧﻤﺎﺭﻕ ﻋﺪﻝ‬ ‫ﻣﺘﻤﮑﻦ ﺷﺪﻩﺍﻧﺪ ﻭ ﺣﮑﻢ ﻣﻴﺮﺍﻧﻨﺪ ﻭ ﻫﺮ ﺫﻯ ّ‬ ‫ّ‬ ‫ﻋﺰﺕ ﻓﻮﻕ ﻋﺮﺵ ﻗﺪﻡ‬ ‫ﻋﻄﺎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﻭ ﺷﺎﺭﺑﺎﻥ ﺍﻳﻦ ﮐﺄﺱ ﺩﺭ ﻗﺒﺎﺏ ّ‬

‫ﺍﻟﺬﻳﻦ " ﻻ ﻳﺮﻭﻥ ﻓﻴﻬﺎ‬ ‫ﺳﺎﮐﻨﻨﺪ ﻭ ﺩﺭ ﺧﻴﺎﻡ ﺭﻓﻌﺖ ﺑﺮ ﮐﺮﺳﻰ ﻋﻈﻤﺖ ﺟﺎﻟﺲ ّ‬ ‫ّ‬ ‫ﺷﻤﺴﴼ ﻭ ﻻ ﺯﻣﻬﺮﻳﺮﴽ "‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﺗﺒﻪ ﺳﻤﻮﺍﺕ ُﻋﻠﻰ ﺑﺎ ﺍﺭﺽ ﺍﺩﻧﻰ ﺗﻌﺎﺭﺽ ﻧﺪﺍﺭﺩ‬ ‫ﻭ ﺗﻔﺎﻭﺕ ﻧﺠﻮﻳﺪ ﺯﻳﺮﺍ ﮐﻪ ﻣﻘﺎﻡ ﺍﻟﻄﺎﻑ ﺍﺳﺖ ﻧﻪ ﺑﻴﺎﻥ ﺍﺿﺪﺍﺩ ﺍﮔﺮ ﭼﻪ‬

‫ﺩﺭ ﻫﺮ ﺁﻥ ﺩﺭ ﺷﺄﻥ ﺑﺪﻳﻊ ﺟﻠﻮﻩ ﻧﻤﺎﻳﻨﺪ ﻳﮏ ﺷﺄﻥ ﺑﻴﺶ ﻧﻴﺴﺖ ﺍﻳﻦ ﺍﺳﺖ‬

‫ﺹ ‪١٤‬‬ ‫ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻻ ﻳﺸﻐﻠﻪ ﺷﺄﻥ ﻋﻦ ﺷﺄﻥ " ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ‬ ‫ﻳﺘﺴﻨﻪ ﻃﻌﻤﻪ ﻭ ﻟﻦ‬ ‫ﺍﻟﺬﻯ ﻟﻢ‬ ‫ﮐﻞ ﻳﻮﻡ ﻫﻮ ﻓﻰ ﺷﺄﻥ " ‪ -‬ﺫﻟﮏ ﻣﻦ ﻃﻌﺎﻡ ّ‬ ‫" ّ‬ ‫ّ‬

‫ﻳﺘﻐﻴﺮ ﻟﻮﻧﻪ ﺍﮔﺮ ﻗﺪﺭﻯ ﻣﻴﻞ ﻓﺮﻣﺎﺋﻰ ﺍﻟﺒﺘّﻪ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺗﻼﻭﺕ ﻣﻴﻨﻤﺎﺋﻰ‬ ‫ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺣﻨﻴﻔﴼ ﻣﺴﻠﻤﴼ ﻭ ﻣﺎ ﺍﻧﺎ ﻣﻦ‬ ‫" ﻭ ّﺟﻬﺖ ﻭﺟﻬﻰ ّ‬ ‫ﻟﻠﺬﻯ ﻓﻄﺮ ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﻭ ﻟﻴﮑﻮﻥ‬ ‫ﺍﻟﻤﺸﺮﮐﻴﻦ " ﻭ " ﮐﺬﻟﮏ ﻧﺮﻯ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻠﮑﻮﺕ ّ‬

‫ﺑﺎﻟﻘﻮﺓ ﻟﺘﺸﻬﺪﻫﺎ‬ ‫ﺛﻢ ﺍﺧﺮﺟﻬﺎ‬ ‫ّ‬ ‫ﻣﻦ ﺍﻟﻤﻮﻗﻨﻴﻦ " ﺍﺫﺍ ﻓﺎﺩﺧﻞ ﻳﺪﮎ ﻓﻰ ﺟﻴﺒﮏ ّ‬

‫ﻧﻮﺭﴽ ﻟﻠﻌﺎﻟﻤﻴﻦ ‪ .‬ﭼﻪ ﻟﻄﻴﻒ ﺍﺳﺖ ﺍﻳﻦ ﻣﺎء ﻋﺬﺏ ﺍﺯ ﻳﺪ ﺳﺎﻗﻰ ﻣﺤﺒﻮﺭ ﻭ ﭼﻪ‬ ‫ﺭﻗﻴﻖ ﺍﺳﺖ ﺍﻳﻦ ﺧﻤﺮ ﻃﻬﻮﺭ ﺍﺯ ﺩﺳﺖ ﻃﻠﻌﺖ ﻣﺨﻤﻮﺭ ﻭ ﭼﻪ ﻧﻴﮑﻮﺳﺖ ﺍﻳﻦ ﻃﻌﺎﻡ‬

‫ﻟﺬﺗﻬﺎ ﻭ ﺑﻠﻎ ﺍﻟﻰ ﻣﻘﺎﻡ ﻣﻌﺮﻓﺘﻬﺎ‬ ‫ﺳﺮﻭﺭ ﺍﺯ ﮐﺆﻭﺱ ﮐﺎﻓﻮﺭ ﻫﻨﻴﺌﴼ ﻟﻤﻦ ﺷﺮﺏ ﻣﻨﻬﺎ ﻭ ﻋﺮﻑ ّ‬ ‫ﺹ ‪١٥‬‬

‫" ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﮔﻔﺘﻦ ﻣﺮﺍ ﺩﺭ ﺧﻮﻯ ﻧﻴﺴﺖ‬

‫ﺑﺤﺮ ﺭﺍ ﮔﻨﺠﺎﻳﺶ ﺍﻧﺪﺭ ﺟﻮﻯ ﻧﻴﺴﺖ "‬

‫ﺳﺮ ﺍﻳﻦ ﺑﻴﺎﻥ ﺩﺭ ﮐﻨﺎﺋﺰ ﻋﺼﻤﺖ ﻣﮑﻨﻮﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﺧﺰﺍﺋﻦ‬ ‫ﺯﻳﺮﺍ ﮐﻪ ّ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﻟﻄﺎﺋﻒ ﺗﺒﻴﺎﻥ‬ ‫ﻣﻨﺰﻩ ﺍﺯ ﺟﻮﺍﻫﺮ ﺑﻴﺎﻥ ﺍﺳﺖ ﻭ ّ‬ ‫ﻗﺪﺭﺕ ﻣﺨﺰﻭﻥ ّ‬

‫ﺣﻴﺮﺕ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﺴﻴﺎﺭ ﻣﺤﺒﻮﺏ ﺍﺳﺖ ﻭ ﻓﻘﺮ ﺑﺤﺖ ﺑﺴﻴﺎﺭ ﻣﻄﻠﻮﺏ‬ ‫ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺍﻟﻔﻘﺮ ﻓﺨﺮﻯ " ﻭ ﺩﻳﮕﺮ ﺫﮐﺮ ﺷﺪﻩ‬ ‫ﺍﻟﻌﺰ ﻃﺎﺋﻔﺔ‬ ‫" ‪ ‬ﺗﺤﺖ ﻗﺒﺎﺏ ّ‬

‫ﺍﺧﻔﺎﻫﻢ ﻓﻰ ﺭﺩﺁء ﺍﻟﻔﻘﺮ ﺍﺟﻼ‪" ‬‬

‫ﺁﻧﻬﺎ ﻫﺴﺘﻨﺪ ﮐﻪ ﺍﺯ ﭼﺸﻢ ﺍﻭ ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﮔﻮﺵ ﺍﻭ ﮔﻮﺵ ﺩﺍﺭﻧﺪ ﭼﻨﺎﻧﭽﻪ‬

‫ﺩﺭ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﺍﺧﺒﺎﺭ ﻭ ﺁﻳﺎﺕ ﺁﻓﺎﻗﻰ ﻭ ﺍﻧﻔﺴﻰ ﺩﺭ ﺍﻳﻦ‬ ‫ﺭﺗﺒﻪ ﺑﺴﻴﺎﺭ ﻭ ﻟﮑﻦ ﺑﺪﻭ ﺣﺪﻳﺚ ﺍﮐﺘﻔﺎ ﻣﻴﺮﻭﺩ ﺗﺎ ﻧﻮﺭﻯ ﺑﺎﺷﺪ ﺍﺯ‬ ‫ﺍﻭﻝ ﺍﻳﻨﺴﺖ‬ ‫ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﻴﻦ ﻭ ﺳﺮﻭﺭﻯ ﺑﺎﺷﺪ ﺑﺮﺍﻯ ﻣﺸﺘﺎﻗﻴﻦ ‪ّ .‬‬ ‫ﺹ ‪١٦‬‬

‫ﺣﺘﻰ ﺍﺟﻌﻠﮏ ﻣﺜﻠﻰ ﺍﻧﺎ ﺍﻗﻮﻝ ﮐﻦ ﻓﻴﮑﻮﻥ‬ ‫ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻋﺒﺪﻯ ﺍﻃﻌﻨﻰ ّ‬

‫ﻭ ﺍﻧﺖ ﺗﻘﻮﻝ ﮐﻦ ﻓﻴﮑﻮﻥ " ﻭ ﺛﺎﻧﻰ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ "‪ .‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ‬ ‫ٍ‬ ‫ﻻ ﺗﺄﻧﺲ‬ ‫ﺑﺎﺭﴽ ﻗﺮﻳﺒﴼ "‪ .‬ﺁﻧﭽﻪ‬ ‫ﺑﺎﺣﺪ ﻣﺎ ﻭﺟﺪﺗﻨﻰ ﻭ ﻣﺘﻰ ﺍﺭﺩﺗﻨﻰ ﻭﺟﺪﺗﻨﻰ ّ‬ ‫ﻣﺬﮐﻮﺭ ﺷﺪ ﺍﺯ ﺍﺷﺎﺭﺍﺕ ﺑﺪﻳﻌﻪ ﻭ ﺩﻻﻻﺕ ﻣﻨﻴﻌﻪ ﺭﺍﺟﻊ ﺍﺳﺖ ﺑﺤﺮﻑ‬

‫ﻟﺴﻨﺔ ﺍ‪‬‬ ‫ﺳﻨﺔ ﺍ‪ ‬ﻭ ﻟﻦ ﺗﺠﺪ ّ‬ ‫ﻭﺍﺣﺪ ﻭ ﻧﻘﻄﮥ ﻭﺍﺣﺪﻩ ﺫﻟﮏ ﻣﻦ ّ‬

‫ﻣﺪﺗﻰ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﺭﺍ ﺑﻴﺎﺩ ﺷﻤﺎ ﺷﺮﻭﻉ ﻧﻤﻮﺩﻡ‬ ‫ﺗﺒﺪﻳ‪ ‬ﻭ ﻻ ﺗﺤﻮﻳﻼ ‪ّ .‬‬

‫ﻭ ﭼﻮﻥ ﮐﺎﻏﺬ ﻗﺒﻞ ﻣﻼﺣﻈﻪ ﻧﺸﺪ ﻗﺪﺭﻯ ﺍﺑﺘﺪﺍ ﮔﻠﻪ ﻭ ﺷﮑﺎﻳﺖ ﺭﻓﺖ ﻭ ﻟﻴﮑﻦ‬ ‫ﺣﺐ‬ ‫ﺗﻮﻗﻴﻊ ﺗﺎﺯﻩ ﺭﻓﻊ ﻧﻤﻮﺩ ﻭ ﺳﺒﺐ ﺷﺪ ﮐﻪ ﺭﻗﻌﻪ ﺭﺍ ﺍﺭﺳﺎﻝ ﻧﻤﺎﻳﻢ ‪ .‬ﺫﮐﺮ‬ ‫ّ‬

‫ﺑﻨﺪﻩ ﺩﺭ ﺁﻥ ﺣﻀﺮﺕ ﺍﺣﺘﻴﺎﺝ ﺍﻇﻬﺎﺭ ﻧﺪﺍﺭﺩ ﻭ ﮐﻔﻰ ﺑﺎ‪ ‬ﺷﻬﻴﺪﴽ ‪ .‬ﻭ ﺩﺭ ﺧﺪﻣﺖ‬ ‫ﺳﻠﻤﻪ ﺍ‪ ‬ﺗﻌﺎﻟﻰ ﺑﺎﻳﻦ ﺩﻭ ﻓﺮﺩ ﺍﮐﺘﻔﺎ ﻧﻤﻮﺩﻡ ﻣﻌﺮﻭﺽ ﺩﺍﺭﻧﺪ‬ ‫ﺟﻨﺎﺏ ﺷﻴﺦ‬ ‫ﻣﺤﻤﺪ ّ‬ ‫ّ‬ ‫ﺹ ‪١٧‬‬

‫" ﻣﻦ ﮐﻮﻯ ﺗﻮ ﺟﻮﻳﻢ ﮐﻪ ﺑﻪ ﺍﺯ ﻋﺮﺵ ﺑﺮﻳﻦ ﺍﺳﺖ‬

‫ﻣﻦ ﺭﻭﻯ ﺗﻮ ﺑﻴﻨﻢ ﮐﻪ ﺑﻪ ﺍﺯ ﺑﺎﻍ ﺟﻨﺎﻥ ﺍﺳﺖ "‬

‫ﺍﺫﺍ ﻋﺮﺿﺖ ﺍﻣﺎﻧﺔ ﺍﻟﻌﺸﻖ ﻋﻠﻰ ﺍﻟﻘﻠﻢ ﺍﺑﻰ ﺍﻥ ﻳﺤﻤﻠﻬﺎ ﻓﺼﺎﺭ ﻣﻨﺼﻌﻘﴼ‬

‫ﺍﻭﻝ ﺍﻟﻤﺴﺘﻐﻔﺮﻳﻦ "‬ ‫ﺍﻧﻰ ﺗﺒﺖ ﺍﻟﻴﮏ ﻭ ﺍﻧﺎ ّ‬ ‫ﻓﻠﻤﺎ ﺍﻓﺎﻕ ﻗﺎﻝ ﺳﺒﺤﺎﻧﮏ ّ‬ ‫" ّ‬

‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ‪.‬‬ ‫ﻭ ﺍﻟﺤﻤﺪ ‪ّ ‬‬

‫" ﺷﺮﺡ ﺍﻳﻦ ﻫﺠﺮﺍﻥ ﻭ ﺍﻳﻦ ﺳﻮﺯ ﺟﮕﺮ‬

‫ﺍﻳﻦ ﺯﻣﺎﻥ ﺑﮕﺬﺍﺭ ﺗﺎ ﻭﻗﺖ ﺩﮔﺮ "‬

‫" ﻓﺘﻨﻪ ﻭ ﺁﺷﻮﺏ ﻭ ﺧﻮﻥ ﺭﻳﺰﻯ ﻣﺠﻮ‬

‫ﺑﻴﺶ ﺍﺯﻳﻦ ﺍﺯ ﺷﻤﺲ ﺗﺒﺮﻳﺰﻯ ﻣﮕﻮ "‬

‫ﺳﺮ ﺩﻟﺒﺮﺍﻥ‬ ‫" ﺧﻮﺷﺘﺮ ﺁﻥ ﺑﺎﺷﺪ ﮐﻪ ّ‬

‫ﮔﻔﺘﻪ ﺁﻳﺪ ﺩﺭ ﺣﺪﻳﺚ ﺩﻳﮕﺮﺍﻥ "‬

‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﮑﻢ ﻭ ﻋﻠﻰ ﻣﻦ ﻃﺎﻑ ﺣﻮﻟﮑﻢ ﻭ ﻓﺎﺯ ﺑﻠﻘﺎﺋﮑﻢ ‪ .‬ﺁﻧﭽﻪ ﺑﻨﺪﻩ ﺍﺯ‬ ‫ﻭ ّ‬ ‫ﻣﺮﮐﺐ ﻣﻴﺸﻮﺩ‬ ‫ﭘﻴﺶ ﻋﺮﺽ ﻧﻤﻮﺩﻡ ﻣﮕﺲ ﻣﻴﻞ ﻓﺮﻣﻮﺩ ﺍﻳﻦ ﺍﺯ ﺧﻮﺑﻰ ّ‬ ‫ﺍﮔﺮ ﭼﻪ ﺳﻌﺪﻯ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻓﺮﺩﻯ ﺫﮐﺮ ﻧﻤﻮﺩﻩ‬

‫ﺹ ‪١٨‬‬ ‫" ﻣﻦ ﺩﮔﺮ ﭼﻴﺰ ﻧﺨﻮﺍﻫﻢ ﺑﻨﻮﻳﺴﻢ ﮐﻪ ﻣﮕﺲ‬

‫ﺯﺣﻤﺘﻢ ﻣﻴﺪﻫﺪ ﺍﺯ ﺑﺴﮑﻪ ﺳﺨﻦ ﺷﻴﺮﻳﻦ ﺍﺳﺖ "‬

‫ﺩﻳﮕﺮ ﺩﺳﺖ ﺍﺯ ﺗﺤﺮﻳﺮ ﻋﺎﺟﺰ ﺷﺪ ﺍﻟﺘﻤﺎﺱ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ ﺑﺲ ﺍﺳﺖ‬ ‫ﻋﻤﺎ ﻳﺼﻔﻮﻥ ‪.‬‬ ‫ﺍﻟﻌﺰﺓ ّ‬ ‫ﻟﻬﺬﺍ ﻣﻴﮕﻮﻳﻢ ﺳﺒﺤﺎﻥ ّ‬ ‫ﺭﺏ ّ‬ ‫ﺭﺑﻰ ﻭ ّ‬