کتاب اقدس

‫ﮐﺘﺎﺏ ﺍﻗﺪﺱ‬ ‫ﺹ‪١‬‬ ‫ﻣﻮﺿﻮﻉ‬

‫ﻓﻬﺮﺳﺖ ﻣﻨﺪﺭﺟﺎﺕ‬

‫ﺻﻔﺤﻪ‬

‫ﺗﻮﺿﻴﺢ ﻧﺎﺷﺮ‬

‫‪٢‬‬

‫ﺩﻳﺒﺎﭼﻪ‬

‫‪٣‬‬

‫‪٦‬‬

‫ﻣﻘﺪﻣﻪ‬ ‫ّ‬

‫ﺗﻮﺻﻴﻒ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﻘﻠﻢ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ّ‬ ‫ﺗﺮﺟﻤﻪ ﺍﺯ )ﮔﺎﺩ ﭘﺎﺳﺰﺑﺎﻯ(‬

‫ﮐﺘﺎﺏ ﺍﻗﺪﺱ )ﺻﻔﺤﺎﺕ ﻣﺨﺼﻮﺹ ‪ ١‬ﺗﺎ ‪(١٨٠‬‬

‫‪٢٣‬‬

‫)ﻣﻠﺤﻘﺎﺗﻰ ﺑﺮ ﮐﺘﺎﺏ ﺍﻗﺪﺱ( ﻧﺎﺯﻟﻪ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ‬

‫‪٣٠‬‬

‫ﺟﺰﻭﮤ ) ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﺍﻗﺪﺱ(‬

‫‪٧٦‬‬

‫ﻳﺎﺩ ﺩﺍﺷﺖ ﻫﺎ ﻭ ﺗﻮﺿﻴﺤﺎﺕ‬

‫‪١٠٤‬‬

‫ﺭﺳﺎﻟﮥ )ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ (‬

‫ﮐﻠﻰ ﺍﻋﻼﻡ ﻭ ﻣﻮﺍﺿﻴﻊ‬ ‫ﻓﻬﺮﺳﺖ ّ‬

‫‪٤٢‬‬

‫‪٢٤٠‬‬

‫ﺹ‪٢‬‬ ‫ﺗﻮﺿﻴﺢ ﻧﺎﺷﺮ‬ ‫ﭼﻨﺎﻧﭽﻪ ﺑﺮ ﮐﻞ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺳﺎﻟﻴﺎﻥ ﻣﺘﻤﺎﺩﻯ ﺑﻪ‬ ‫ﺧﻄﻰ ﻭ ﭼﺎﭘﻰ ﺩﺭ ﺩﺳﺘﺮﺱ ﻳﺎﺭﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﮐﻪ‬ ‫ﺻﻮﺭﺕ ﻧﺴﺦ ّ‬

‫ﺗﺮﺟﻤﮥ ﺍﻳﻦ ﺳﻔﺮ ﺟﻠﻴﻞ ﺑﻪ ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺗﮑﻤﻴﻞ ﻭ ﺑﺎ ﻣﻠﺤﻘﺎﺕ ﻭ‬

‫ﮐﻠﻴﮥ ﺍﻳﻦ‬ ‫ﺗﻮﺿﻴﺤﺎﺕ‬ ‫ﻣﺘﻌﺪﺩﻩ ﻣﻨﺘﺸﺮ ﮔﺮﺩﻳﺪﻩ ﺣﺴﺐ ﺍﻻﻣﺮ ﻣﻌﻬﺪ ﺍﻋﻠﻰ ّ‬ ‫ّ‬ ‫ﺗﻮﺿﻴﺤﺎﺕ ﺍﺯ ﺍﻧﮕﻠﻴﺴﻰ ﺑﻪ ﻓﺎﺭﺳﻰ ﺗﺮﺟﻤﻪ ﻭ ﺑﺎ ﻣﺘﻦ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻭ‬ ‫ﻣﺠﻠﺪ ﺑﻪ ﻃﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻠﺤﻘﺎﺕ ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺹ‪٣‬‬ ‫ﺩﻳﺒﺎﭼﻪ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺳﻨﮥ ‪ ١٩٥٣‬ﻣﻴﻼﺩﻯ ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ‬ ‫ّ‬ ‫ﻣﻌﻴﻦ‬ ‫ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺭﺍ ﻳﮑﻰ ﺍﺯ ﺍﻫﺪﺍﻑ ﻧﻘﺸﮥ ﺩﻩ ﺳﺎﻟﻪ ّ‬

‫ﺗﺤﻘﻖ ﺁﻥ ﺭﺍ ﺷﺮﻁ ﻻﺯﻡ ﺑﺮﺍﻯ ﺗﺮﺟﻤﮥ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﻟﺴﺎﻥ‬ ‫ﻓﺮﻣﻮﺩﻩ‬ ‫ّ‬ ‫ﻣﻘﺮﺭ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﺑﻨﻔﺴﻪ ﺑﻪ ﺍﻳﻦ ﻣﺸﺮﻭﻉ ﺟﻠﻴﻞ‬ ‫ﺍﻧﮕﻠﻴﺴﻰ ّ‬

‫ﺍﻗﺪﺍﻡ ﻓﺮﻣﻮﺩﻧﺪ ﻭﻟﻰ ﻗﺒﻞ ﺍﺯ ﺍﺗﻤﺎﻣﺶ ﺻﻌﻮﺩ ﻣﺒﺎﺭﮎ ﻭﺍﻗﻊ ﺷﺪ ‪.‬ﻟﺬﺍ‬ ‫ﻣﺘﻌﺎﻗﺒﴼ ﺑﺮ ﺍﺳﺎﺱ ﻫﻤﺎﻥ ﺗﻠﺨﻴﺺ ﮐﺎﺭ ﺗﺪﻭﻳﻦ ﺍﺩﺍﻣﻪ ﻳﺎﻓﺖ ﻭ ﺁﻥ ﺟﺰﻭﻩ ﺩﺭ‬

‫ﺳﻨﮥ ‪ ١٩٧٣‬ﻃﺒﻊ ﻭ ﻣﻨﺘﺸﺮ ﮔﺮﺩﻳﺪ‪ .‬ﻣﺤﺘﻮﻳﺎﺕ ﺁﻥ ﺟﺰﻭﻩ ﻋﻼﻭﻩ ﺑﺮ‬

‫ﺗﻠﺨﻴﺺ ﺍﺣﮑﺎﻡ ﻣﺒﺎﺭﮐﻪ ﻭ ﺗﻮﺿﻴﺤﺎﺕ ﻻﺯﻣﻪ ﺷﺎﻣﻞ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺁﻳﺎﺕ‬ ‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﻗﻠﻢ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺗﺮﺟﻤﻪ‬ ‫ّ‬ ‫ﮔﺸﺘﻪ ﻭ ﻗﺒ‪ ‬ﺩﺭ ﮐﺘﺐ ﺳﺎﻳﺮﻩ ﺑﻪ ﻃﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺗﺪﻭﻳﻦ ﻭ ﺗﻠﺨﻴﺺ‬

‫ﺍﺣﮑﺎﻡ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺟﺰﻭﮤ ﻣﺬﮐﻮﺭ ﺑﺮ ﺍﺳﺎﺱ ﺁﻳﺎﺕ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ‬

‫ﻣﺘﻤﻢ ﺁﻥ ﺳﻔﺮ ﺟﻠﻴﻞ ﻳﻌﻨﻰ ﺭﺳﺎﻟﮥ )ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ( ﻣﺒﺘﻨﻰ ﻣﻰ ﺑﺎﺷﺪ‪.‬‬ ‫ﻭ ّ‬

‫ﻣﻘﺮﺭ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺗﺮﺟﻤﮥ ﻣﺘﻦ ﮐﺎﻣﻞ‬ ‫ﺩﺭ ﺳﻨﮥ ‪ ١٩٨٦‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ّ‬

‫ﺗﺤﻘﻖ‬ ‫ﻣﻴﺴﺮ ﺑﻠﮑﻪ ﺿﺮﻭﺭﻯ ﺍﺳﺖ ﻭ‬ ‫ّ‬ ‫ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺣﺎﻝ ّ‬

‫ﺍﻳﻦ ﻣﺸﺮﻭﻉ ﺭﺍ ﺩﺭ ﺯﻣﺮﮤ ﺍﻫﺪﺍﻑ ﻧﻘﺸﮥ ﺷﺶ ﺳﺎﻟﻪ )‪(١٩٨٦ - ١٩٩٢‬‬ ‫ﻣﺤﺴﻮﺏ ﺩﺍﺷﺘﻨﺪ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺳﻔﺮ ﺟﻠﻴﻞ ﺑﻪ ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺮﺟﻤﮥ‬ ‫ﮔﺮﺩﺩ ﻣﺘﻌﺎﻗﺒﴼ ﺑﻪ ﺍﻟﺴﻨﮥ ﺩﻳﮕﺮ ﻧﻴﺰ ﺗﺮﺟﻤﻪ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬

‫ﺹ‪٤‬‬

‫ﺍﻟﺒﺘﻪ ﻧﻈﺮ ﺑﻪ ﻋﻈﻤﺖ ﻭ ﺍﻫﻤﻴﺖ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬ ‫ﺁﻳﺎﺗﺶ ﺑﻪ ﻧﺤﻮﻯ ﻋﺮﺿﻪ ﺷﻮﺩ ﮐﻪ ﺑﺎ ﺭﻭﺍﻧﻰ ﻭ ﺳﻼﺳﺖ ﺗﻼﻭﺕ ﮔﺮﺩﺩ ﻭ‬

‫ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺑﺨﺸﺪ ﻭ ﺍﺯ ﭘﺎ ﻭﺭﻗﻰﻫﺎﻯ ﻣﻌﻤﻮﻝ ﺩﺭ ﮐﺘﺐ ﻋﻠﻤﻰ ﺍﺣﺘﺮﺍﺯ‬ ‫ﺷﻮﺩ‪ .‬ﻭﻟﻴﮑﻦ ﺑﺮﺍﻯ ﻣﺴﺎﻋﺪﺕ ﺑﻪ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺑﻪ ﺳﻬﻮﻟﺖ‬ ‫ﻣﺘﻨﻮﻋﻪﺍﺵ ﺭﺍ ﺩﺭ ﻳﺎﺑﻨﺪ ﺗﺮﺟﻤﮥ‬ ‫ﺳﻴﺮ ﺩﺭ ﻣﺘﻦ ﮐﺘﺎﺏ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻄﺎﻟﺐ ّ‬

‫ﺍﻧﮕﻠﻴﺴﻰ ﺍﻳﻦ ﮐﺘﺎﺏ ﺁﺳﻤﺎﻧﻰ ﺑﺮﺧﻼﻑ ﻧﺴﺨﮥ ﺍﺻﻠﻰ ﻋﺮﺑﻰ ﺑﻪ ﻓﻘﺮﺍﺗﻰ‬

‫ﺗﻘﺴﻴﻢ ﻭ ﺍﻳﻦ ﻓﻘﺮﺍﺕ ﺷﻤﺎﺭﻩ ﺑﻨﺪﻯ ﮔﺮﺩﻳﺪﻩ ﺗﺎ ﻫﻢ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﻣﻄﺎﻟﺐ ﻭ‬

‫ﺗﻬﻴﮥ ﻓﻬﺎﺭﺱ ﺳﻬﻞ ﻭ ﺁﺳﺎﻥ ﺷﻮﺩ ﻭ ﻫﻢ ﻣﺮﺍﺟﻊ ﻓﻘﺮﺍﺕ ﮐﺘﺎﺏ ‪ ،‬ﺩﺭﺗﺮﺟﻤﮥ‬ ‫ّ‬ ‫ﺩﻳﮕﺮ ﺯﺑﺎﻧﻬﺎ ﮐﻪ ﺑﻌﺪﴽ ﻣﻨﺘﺸﺮ ﻣﻰ ﮔﺮﺩﺩ ﻳﮑﺴﺎﻥ ﺑﺎﺷﺪ‪.‬‬

‫ﻣﺠﻠﺪ ﺑﻌﺪ ﺍﺯ ﻣﺘﻦ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﺠﻤﻮﻋﮥ ﻣﺨﺘﺼﺮﻯ ﺍﺯ‬ ‫ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ ﮐﻪ ﺍﺯ ﻣﻠﺤﻘﺎﺕ ﺁﻥ ﺳﻔﺮ ﺟﻠﻴﻞ ﺍﺳﺖ ﻋﻼﻭﻩ ﺷﺪﻩ ﻭ‬

‫ﻣﺘﻌﺎﻗﺒﴼ ﺭﺳﺎﻟﮥ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ( ﺩﺭﺝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ )ﺗﺮﺟﻤﮥ ﺍﻳﻦ ﺭﺳﺎﻟﻪ‬ ‫ﺍﻭﻟﻴﻦ ﺑﺎﺭﺑﺎ ﻣﺘﻦ ﺍﻧﮕﻠﻴﺴﻰ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻣﻨﺘﺸﺮ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ(‪.‬‬ ‫ﺑﺮﺍﻯ ّ‬

‫ﻃﺒﻖ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺗﺮﺟﻤﮥ ﺍﻧﮕﻠﻴﺴﻰ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﺎﻳﺪ‬ ‫ّ‬ ‫ﺗﻬﻴﮥ ﺍﻳﻦ ﺗﻮﺿﻴﺤﺎﺕ‬ ‫ﻫﻤﺮﺍﻩ ﺑﺎ ﺣﻮﺍﺷﻰ ﻭ ﺗﻮﺿﻴﺤﺎﺕ‬ ‫ﻣﻔﺼﻠﻪ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ّ‬ ‫ّ‬

‫ﺳﻌﻰ ﮔﺮﺩﻳﺪﻩ ﺗﺎ ﻧﮑﺎﺕ ﻣﺒﻬﻤﻪ ﺑﺮﺍﻯ ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﺁﺷﻨﺎﺋﻰ‬ ‫ﻧﺪﺍﺭﻧﺪ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﻮﺩ ﻭ ﻧﻴﺰ ﻧﮑﺎﺗﻰ ﮐﻪ ﺑﻪ ﻋﻠﻞ ﻣﺨﺘﻠﻔﻪ ﻣﺤﺘﺎﺝ ﺑﻪ‬

‫ﺗﻮﺿﻴﺤﺎﺕ ﻣﺨﺼﻮﺻﻪ ﺑﺎﺷﺪ ﺗﺸﺮﻳﺢ ﮔﺮﺩﺩ‪ .‬ﻭﻟﻰ ﻣﻨﻈﻮﺭ ﺍﺯﺍﻳﻦ‬ ‫ﺗﻮﺿﻴﺤﺎﺕ ﻣﻨﺤﺼﺮﴽ ﺷﺮﺡ ﻣﻄﺎﻟﺐ ﻻﺯﻡ ﻭ ﺿﺮﻭﺭﻯ ﺍﺳﺖ ﻧﻪ ﺗﻮﺿﻴﺢ ﻭ‬ ‫ﺹ‪٥‬‬

‫ﺗﺸﺮﻳﺢ ﮐﺎﻣﻞ ﻭ ﺟﺎﻣﻊ ﺁﻳﺎﺕ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ‪.‬‬

‫ﻣﺠﻠﺪ ﻣﺒﺤﺚ )ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻭﺗﻮﺿﻴﺤﺎﺕ( ﺑﻌﺪ ﺍﺯ ﺟﺰﻭﮤ )ﺗﻠﺨﻴﺺ‬ ‫ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬

‫ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ( ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﻣﻄﺎﻟﺐ ﻣﺘﻌﺎﻗﺐ ﻳﮑﺪﻳﮕﺮ‬

‫ﺷﻤﺎﺭﻩ ﮔﺬﺍﺭﻯ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺭﺃﺱ ﻫﺮ ﻳﮏ ﺍﺯ )ﻳﺎﺩﺩﺍﺷﺘﻬﺎ( ﻗﺴﻤﺘﻰ‬ ‫ﺍﺯ ﺁﻳﺎﺕ ﻣﺒﺎﺭﮐﮥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﮐﻪ ﺷﻤﺎﺭﻩ ﺑﻨﺪﻯ ﺷﺪﻩ ﻭ ﻣﺮﺑﻮﻁ‬ ‫ﺑﻪ ﺁﻥ ﻣﻄﻠﺐ ﺍﺳﺖ ﺩﺭﺝ ﮔﺮﺩﻳﺪﻩ ﺗﺎ ﻣﺮﺍﺟﻌﮥ ﻣﺘﻘﺎﺑﻞ ﺑﻴﻦ ﻓﻘﺮﺍﺕ ﮐﺘﺎﺏ‬ ‫ﺍﻗﺪﺱ ﻭ ﻳﺎﺩﺩﺍﺷﺘﻬﺎ ﺁﺳﺎﻥ ﺷﻮﺩ ﻭ ﺍﮔﺮ ﺧﻮﺍﻧﻨﺪﻩ ﻣﺎﻳﻞ ﺑﺎﺷﺪ ﺑﺘﻮﺍﻧﺪ ﺑﺪﻭﻥ‬ ‫ﻣﺴﺘﻘﻼﺑﻪ ﻣﻄﺎﻟﻌﮥ ﻣﺘﻦ ﺗﻮﺿﻴﺤﺎﺕ ﺑﭙﺮﺩﺍﺯﺩ‪.‬‬ ‫ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﻣﺘﻦ ﮐﺘﺎﺏ‬ ‫ًّ‬

‫ﺍﻣﻴﺪ ﭼﻨﺎﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺣﺘﻴﺎﺟﺎﺕ ﻣﺨﺘﻠﻔﮥ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﮐﻪ‬ ‫ﺍﺫﻭﺍﻕ ﻭ ﺍﻣﻴﺎﻟﺸﺎﻥ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ ﺑﺮ ﺁﻭﺭﺩﻩ ﺷﻮﺩ‪.‬‬ ‫ﻣﻴﺴﺮ ﺍﺳﺖ ‪.‬‬ ‫ﮐﻠﻴﮥ ﻣﻮﺍﺿﻴﻊ ﻣﻨﺪﺭﺟﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺩﺳﺘﺮﺳﻰ ﺑﻪ ّ‬ ‫ﻣﺠﻠﺪ ﺍﺯ ﻃﺮﻳﻖ ﻓﻬﺮﺳﺖ ّ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻗﺮﻥ ﺑﺪﻳﻊ )ﮔﺎﺩﭘﺎﺳﺰﺑﺎﻯ( ﮐﻪ ﺣﺎﻭﻯ‬ ‫ّ‬ ‫ﺗﺎﺭﻳﺦ ﻗﺮﻥ ﺍﻭﻝ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﺍﻫﻤﻴﺖ ﻭ ﺧﺼﻮﺻﻴﺎﺕ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ‬ ‫ﻭﺍﺿﺤﴼﻣﺠﺴﻢ ﻭ ﺗﻮﺻﻴﻒ‬ ‫ﻣﺘﻨﻮﻋﻪ ﺍﺵ ﺭﺍ‬ ‫ّ‬ ‫ﺍﻗﺪﺱ ﻭ ﻣﻄﺎﻟﺐ ﻣﻨﺪﺭﺟﮥ ّ‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺩﺭ ﻓﺼﻞ ﻣﺨﺼﻮﺹ ﭘﺲ ﺍﺯ‬ ‫)ﻣﻘﺪﻣﻪ( ﮐﺘﺎﺏ ﺩﺭﺝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺟﺰﻭﮤ ) ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ‬

‫ﻣﺠﺪﺩﴽ ﻃﺒﻊ ﮔﺮﺩﻳﺪﻩ ﻭﺳﻴﻠﮥ ﺩﻳﮕﺮﻯ ﺍﺳﺖ‬ ‫ﻣﺠﻠﺪ‬ ‫ﻭ ﺍﺣﮑﺎﻡ( ﮐﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻄﻠﻊ ﻣﻰ ﺳﺎﺯﺩ‪.‬‬ ‫ﮐﻪ ﺧﻮﺍﻧﻨﺪﻩ ﺭﺍ ﻣﺠﻤ‪ ‬ﺍﺯ ﻣﺤﺘﻮﻳﺎﺕ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ّ‬

‫ﺹ‪٦‬‬ ‫ﻣﻘﺪﻣﻪ‬ ‫ّ‬

‫ﺳﻨﮥ ﻳﮏ ﺻﺪ ﻭ ﭼﻬﻞ ﻭ ﻧﻪ ﺗﺎﺭﻳﺦ ﺑﺪﻳﻊ ﻣﻘﺎﺭﻥ ﺑﺎ ﺍﻧﻘﻀﺎﻯ ﻳﮏ ﻗﺮﻥ‬ ‫ﮐﺎﻣﻞ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻈﻬﺮ ﮐﻠﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﺁﺋﻴﻦ ﺟﻬﺎﻥ‬ ‫ﺁﺭﺍﻳﺶ ﺑﻪ ﺗﻘﺪﻳﺮ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺑﻪ ﻣﺮﺣﻠﮥ ﺑﻠﻮﻍ ﺑﺮﺳﺎﻧﺪ‪.‬‬

‫ﻣﺮﮐﺐ ﺍﺯ ﻋﻨﺎﺻﺮ‬ ‫ﺗﻮﺳﻂ ﺟﺎﻣﻌﮥ ﺍﻫﻞ ﺑﻬﺎء ﮐﻪ ّ‬ ‫ﺗﺠﻠﻴﻞ ﺍﻳﻦ ﺳﻨﮥ ّ‬ ‫ﻣﻘﺪﺱ ّ‬

‫ﺣﺘﻰ ﺩﺭ ﺩﻭﺭﺗﺮﻳﻦ‬ ‫ﻣﺘﻨﻮﻋﮥ ﻧﻮﻉ ﺑﺸﺮﺍﺳﺖ ﻭ‬ ‫ﻃﻰ ﻳﮏ ﺻﺪ ﻭ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻗﻮﮤ ﻭﺣﺪﺕ ﺁﻓﺮﻳﻨﻰ ﺍﺳﺖ‬ ‫ﻣﺒﻴﻦ ّ‬ ‫ﻧﻘﺎﻁ ﮐﺮﮤ ﺍﺭﺽ ﺗﺄﺳﻴﺲ ﮔﺮﺩﻳﺪﻩ ﺧﻮﺩ ّ‬ ‫ﮐﻪ ﻇﻬﻮﺭ ﺟﻤﺎﻝ ﻣﺒﻴﻦ ﺩﺭ ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﺍﻳﺠﺎﺩ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﻟﻴﻞ‬

‫ﺗﺤﻮﻻﺕ ﻭﺳﻴﻌﮥ‬ ‫ﻓﻌﺎﻟﻪ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﺪ ﻫﻤﺎﻧﺎ‬ ‫ﻗﻮﮤ ّ‬ ‫ّ‬ ‫ﺩﻳﮕﺮﻯ ﮐﻪ ﺑﺮﺍﻳﻦ ّ‬

‫ﺟﻬﺎﻧﻰ ﺩﺭ ﺷﺌﻮﻥ ﻣﺨﺘﻠﻔﮥ ﻋﺼﺮ ﮐﻨﻮﻧﻰ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻗﺒﻞ ﺍﺯ‬

‫ﻭﻗﻮﻉ ﺁﻧﻬﺎ ﺭﺍ ﭘﻴﺶ ﺑﻴﻨﻰ ﻭ ﺗﻮﺻﻴﻒ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬ﭼﻪ ﺯﻣﺎﻧﻰ ﻣﻨﺎﺳﺒﺘﺮ ﺍﺯ‬

‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ‪،‬‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺗﺮﺟﻤﮥ ّ‬ ‫ﻣﻮﺛﻖ ّ‬

‫ﻣﻘﺪﺱ ﺍﻗﺪﺱ ﮐﻪ ﻣﺤﺘﻮﻯ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺩﻭﺭ ﺑﻬﺎﺋﻰ‬ ‫ﮐﺘﺎﺏ ّ‬

‫ﺍﻭﻝ ﺑﺎﺭ‬ ‫ﺍﺳﺖ ﻭ ﺑﻪ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﻻ ﺍﻗﻞ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻣﺘﺪﺍﺩ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪ّ ،‬‬

‫ﺑﻪ ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﻃﺒﻊ ﻭ ﻧﺸﺮ ﺷﻮﺩ‪.‬‬ ‫ﺹ‪٧‬‬

‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺩﺭ ﻣﻴﺎﻥ ﺑﻴﺶ ﺍﺯ ﺻﺪ ﻣﺠﻠّﺪ ﺍﺯ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﮥ‬

‫ﺍﻫﻤﻴﺘﻰ ﺑﻰ ﻧﻈﻴﺮ ﺍﺳﺖ ‪ .‬ﺩﻋﻮﻯ ﻣﻬﻴﻤﻦ ﻭ ﻋﻈﻴﻢ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺣﺎﻳﺰ‬ ‫ّ‬

‫ﻣﺪﻧﻴﺘﻰ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﺠﺪﻳﺪ ﺑﻨﺎﻯ ﻋﺎﻟﻢ ﺍﺳﺖ ﻭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻣﻨﺸﻮﺭ‬ ‫ّ‬ ‫ﺍﺳﺖ ﻋﺎﻟﻢ ﮔﻴﺮ ﮐﻪ ﺗﺄﺳﻴﺴﺶ ﻫﺪﻑ ﻏﺎﺋﻰ ﻇﻬﻮﺭ ﺁﻥ ﺣﻀﺮﺕ ﻣﺤﺴﻮﺏ‪.‬‬

‫ﺁﻧﭽﻪ ﺍﺯ ﻗﻠﻢ ﻣﺒﺎﺭﮎ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﮐﻞ ﺑﺮ ﺍﺳﺎﺱ‬ ‫ﺷﺮﺍﻳﻊ ﻗﺒﻞ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﮑﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪ٰ :‬ﻫﺬﺍ ﺩﻳﻦ ﺍ‪ ‬ﻣﻦ‬

‫ﻗﺒﻞ ﻭ ﻣﻦ ﺑﻌﺪ‪ .‬ﻟﻬﺬﺍ ﺩﺭ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻣﻔﺎﻫﻴﻢ ﻗﺪﻳﻢ ﺑﺎ ﻋﺮﻓﺎﻥ ﺟﺪﻳﺪ‬

‫ﻇﺎﻫﺮ ﮔﺸﺘﻪ ﻭ ﺍﺣﮑﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ ﻃﺒﻖ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻳﻦ ﺯﻣﺎﻥ ﺗﻐﻴﻴﺮ ﻳﺎﻓﺘﻪ‬ ‫ﻣﺪﻧﻴﺘﻰ ﺟﻬﺎﻧﻰ ﻫﺪﺍﻳﺖ ﻧﻤﺎﻳﺪ ﮐﻪ ﺩﺭ ﻋﺼﺮ‬ ‫ﺍﺳﺖ ﺗﺎ ﺑﺸﺮ ﺭﺍ ﺑﻪ ﺳﻮﻯ‬ ‫ّ‬

‫ﺗﺼﻮﺭ ﻧﺘﻮﺍﻥ ﻧﻤﻮﺩ‪.‬‬ ‫ﺣﺘﻰ ﺍﻧﺪﮐﻰ ﺍﺯ ﺟﻠﻮﻩ ﻭ ﺟﻼﻟﺶ ﺭﺍ‬ ‫ّ‬ ‫ﺣﺎﺿﺮ ّ‬

‫ﺣﻘﺎﻧﻴﺖ ﺍﺩﻳﺎﻥ ﺳﺎﻟﻔﻪ ﺭﺍ ﺗﺼﺪﻳﻖ ﮐﺮﺩﻩ ﻫﻤﺎﻥ‬ ‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ّ ّ‬

‫ﻣﺤﺒﺖ ﺑﻪ ﻧﻮﻉ ﻭ‬ ‫ﻭﺣﺪﺍﻧﻴﺖ ﺍﻟﻬﻰ ‪،‬‬ ‫ﻳﺘﻐﻴﺮﻯ ﺭﺍ ﺍﺯ ﻗﺒﻴﻞ‬ ‫ّ‬ ‫ّ‬ ‫ﺣﻘﺎﻳﻖ ﺍﺑﺪﻯ ﻟﻦ ّ‬ ‫ﺍﻫﺪﺍﻑ ﺍﺧﻼﻗﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﺣﻴﺎﺕ ﻋﻨﺼﺮﻯ ﮐﻪ ﺍﻧﺒﻴﺎﻯ ﺍﻭﻟﻮﺍﻟﻌﺰﻡ ﻧﺎﺯﻝ‬

‫ﻣﺠﺪﺩﴽ ﺗﺄﻳﻴﺪ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺁﻧﭽﻪ ﺍﺯ ﺍﺣﮑﺎﻡ ﻭ‬ ‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬ ‫ّ‬ ‫ﺳﺪ ﺭﺍﻩ ﻭ ﻣﺎﻧﻊ ﺍﻳﺠﺎﺩ‬ ‫ﺣﺪﻭﺩ ﮐﻪ ﺩﺭ ﺷﺮﺍﻳﻊ ﺳﺎﺑﻖ ﻭﺿﻊ ﺷﺪﻩ ﻭ ﺣﺎﻝ ّ‬

‫ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺗﺠﺪﻳﺪ ﺑﻨﺎﻯ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺍﺳﺖ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮ ﻣﻰ ﺩﺍﺭﺩ‪.‬‬

‫ﺷﺮﻳﻌﺖ ﺍ‪ ‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﻣﺒﺎﺭﮎ ﺑﻪ ﺣﻮﺍﻳﺞ ﻋﻤﻮﻡ ﺑﺸﺮ ﻧﺎﻇﺮﺍﺳﺖ‪ .‬ﺩﺭ‬

‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺍﺣﮑﺎﻣﻰ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﮐﻪ ﺩﺭ ﺭﺗﺒﮥ ﺍﻭﻟﻰ ﺧﻄﺎﺏ‬ ‫ﺹ‪٨‬‬

‫ﺧﺎﺻﻰ ﺍﺯ ﺟﺎﻣﻌﮥ ﺑﺸﺮﺍﺳﺖ ﮐﻪ ﺑﻪ ﺁﺳﺎﻧﻰ ﺁﻥ ﺍﺣﮑﺎﻡ ﺭﺍ ﺩﺭﮎ‬ ‫ﺑﻪ ﮔﺮﻭﻩ‬ ‫ّ‬ ‫ﺍﻣﺎ ﻫﻤﺎﻥ ﺍﺣﮑﺎﻡ ﺩﺭ ﻧﺰﺩ ﺳﺎﻳﺮﻳﻦ ﮐﻪ ﺩﺭ ﻣﺤﻴﻂ ﻭ ﺁﻓﺎﻕ‬ ‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ّ .‬‬

‫ﺩﻳﮕﺮﻯ ﭘﺮﻭﺭﺵ ﻳﺎﻓﺘﻪﺍﻧﺪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺩﺭ ﺍﺑﺘﺪﺍ ﻣﺒﻬﻢ ﻭ ﻧﺎ ﻣﺄﻧﻮﺱ ﺑﻪ ﻧﻈﺮ‬

‫ﺁﻳﺪ‪ .‬ﻣﺜ‪ ‬ﺣﮑﻢ ﺗﺤﺮﻳﻢ ﺍﻗﺮﺍﺭ ﺑﻪ ﻣﻌﺎﺻﻰ ﺩﺭ ﻧﺰﺩ ﺧﻠﻖ ﺩﺭﮐﺶ ﺑﺮﺍﻯ‬ ‫ﺗﺤﻴﺮ‬ ‫ﺍﻣﺎ ﻫﻤﻴﻦ ﺣﮑﻢ ﻣﻤﮑﻦ ﺍﺳﺖ ﻣﻮﺟﺐ ّ‬ ‫ﻣﺴﻴﺤﻴﺎﻥ ﺁﺳﺎﻥ ﺍﺳﺖ ّ‬

‫ﺩﻳﮕﺮﺍﻥ ﮔﺮﺩﺩ ‪ .‬ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﺎ ﺍﺣﮑﺎﻡ ﺍﺩﻳﺎﻥ ﺳﺎﻟﻔﻪ‬ ‫ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭﺩ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﺑﺎ ﺍﺣﮑﺎﻡ ﻧﺎﺯﻟﻪ ﺩﺭ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﻭ ﮐﺘﺎﺏ‬

‫ﻣﻘﺪﺳﮥ ﺩﻭ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﻭ‬ ‫ﻣﺴﺘﻄﺎﺏ ﺑﻴﺎﻥ ﻳﻌﻨﻰ ﮐﺘﺐ ّ‬

‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﮐﻪ ﺑﻼﻓﺎﺻﻠﻪ ﻗﺒﻞ ﺍﺯ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﻇﺎﻫﺮ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺿﻤﻨﴼ‬ ‫ﺑﺎﻳﺪ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ ﮐﻪ ﻫﺮ ﭼﻨﺪ ﺑﻌﻀﻰ ﺍﺯ ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﮔﺮﻭﻩ‬

‫ﺗﻮﺟﻪ ﺩﺍﺭﺩ ﻭﻟﻴﮑﻦ ﻫﻤﻴﻦ ﺍﺣﮑﺎﻡ ﺟﻨﺒﮥ ﻋﻤﻮﻣﻰ ﻧﻴﺰ ﺩﺍﺭﺩ‪.‬‬ ‫ﺧﺎﺻﻰ ّ‬ ‫ّ‬

‫ﻣﺘﺪﺭﺟﴼ ﻣﺮﺍﺗﺐ ﺟﺪﻳﺪﻯ ﺍﺯ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺯ ﻃﺮﻳﻖ ﺍﺣﮑﺎﻡ ﻣﺒﺎﺭﮐﻪﺍﺵ‬ ‫ّ‬ ‫ﻋﻠﻢ ﻭ ﻋﻤﻞ ﺭﺍ ﻣﮑﺸﻮﻑ ﺳﺎﺧﺘﻪ ﺍﻫﻞ ﻋﺎﻟﻢ ﺭﺍ ﺑﻪ ﺍﻃﺎﻋﺖ ﺍﺯ ﺁﻥ ﺩﻋﻮﺕ‬

‫ﺍﻟﻬﻴﻪ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺣﮑﺎﻡ ﺑﻪ‬ ‫ﮐﻴﻔﻴﺘﻰ ﺩﺭ ﻗﺎﻟﺐ ﮐﻠﻤﺎﺕ ﻭ ﺑﻴﺎﻧﺎﺕ ّ‬ ‫ّ‬

‫ﻣﺘﻮﺟﻪ ﺳﺎﺯﺩ ﮐﻪ‬ ‫ﻣﺴﻠﻢ‬ ‫ﮔﻨﺠﺎﻧﺪﻩ ﺷﺪﻩ ﺗﺎ ﺫﻫﻦ ﺧﻮﺍﻧﻨﺪﻩ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺍﺻﻞ ّ‬ ‫ّ‬

‫ﻣﻘﺼﺪ ﻏﺎﺋﻰ ﺍﺯﺍﺣﮑﺎﻡ ‪ ،‬ﺩﺭ ﻫﺮ ﻣﻮﺿﻮﻋﻰ ﮐﻪ ﺑﺎﺷﺪ‪ ،‬ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ‬ ‫ﺟﺎﻣﻌﮥ ﺍﻧﺴﺎﻧﻰ ﺁﺭﺍﻣﺶ ﺧﺎﻃﺮ ﺑﺨﺸﺪ ﻭ ﺳﻄﺢ ﺭﻓﺘﺎﺭ ﻭ ﺳﻠﻮﮎ ﺑﺸﺮ ﺭﺍ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺭﺍ ﻣﺠﺘﻤﻌﴼ‬ ‫ﺍﺭﺗﻘﺎء ﺩﻫﺪ ﻭ ﺑﺮ ﻋﺮﻓﺎﻥ ﻧﻔﻮﺱ ﺑﻴﻔﺰﺍﻳﺪ ﻭ ﻫﻴﺄﺕ‬ ‫ّ‬

‫ﻭ ﻣﻨﻔﺮﺩﴽ ﺑﻪ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺩﻻﻟﺖ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺹ‪٩‬‬

‫ﺩﺭ ﺳﺮﺍﺳﺮ ﺍﻳﻦ ﺳﻔﺮ ﺟﻠﻴﻞ ﻣﻮﺿﻮﻉ ﺍﺻﻠﻰ ﻫﻤﺎﻧﺎ ﺍﺭﺗﺒﺎﻁ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑﺎ‬ ‫ﺗﺤﻘﻖ ﺳﺮﻧﻮﺷﺖ ﺭﻭﺣﺎﻧﻰ ﻫﺮ ﻳﮏ ﺍﺯ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺑﺸﺮ‬ ‫ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﻭ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﮑﻪ‬ ‫ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻫﻤﻮﺍﺭﻩ ﻫﺪﻑ ﻏﺎﺋﻰ ﺷﺮﺍﻳﻊ ّ‬

‫ﻧﺰﻟﻨﺎ‬ ‫ﺍﻻﺣﻠﻰ ‪:‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻗﻮﻟﻪ‬ ‫ﻻﺗﺤﺴﺒﻦ ّ‬ ‫ّ‬ ‫ﺍﻧﺎ ّ‬ ‫ٰ‬ ‫ﺍﻟﺮﺣﻴﻖ ﺍﻟﻤﺨﺘﻮﻡ ﺑﺎﺻﺎﺑﻊ‬ ‫ﻟﮑﻢ ﺍﻻﺣﮑﺎﻡ ﺑﻞ ﻓﺘﺤﻨﺎ ﺧﺘﻢ ّ‬ ‫ﺍﻟﻘﺪﺭﺓ ﻭ ﺍﻻﻗﺘﺪﺍﺭ ‪ .‬ﻭ ﻧﻴﺰ ﺩﺭ ﺑﻴﺎﻥ ﻋﻈﻤﺖ ﮐﺘﺎﺏ ﺍﻗﺪﺱ‬

‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﺍﻟﻌﻈﻤﻰ‬ ‫ﺣﺠﺔ‬ ‫ﻟﻠﻮﺭﻯ ﻭ ﺑﺮﻫﺎﻥ ّ ٰ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﻭ ﺍﺳﺖ ّ‬ ‫ٰ‬ ‫ٰ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ‪.‬‬ ‫ﻟﻤﻦ ﻓﻰ ﺍﻻﺭﺿﻴﻦ ﻭ ّ ٰ‬

‫ﺭﻭﺣﺎﻧﻴﮥ ﺟﺪﻳﺪﻩﺍﻯ‬ ‫ﻣﻘﺪﻣﻪﺍﻯ ﺑﺮ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﮐﻪ ﺁﻓﺎﻕ‬ ‫ﻫﻴﭻ ّ‬ ‫ّ‬

‫ﺭﺍ ﺑﺮﻭﺟﻪ ﻋﺎﻟﻢ ﻣﮑﺸﻮﻑ ﻣﻰ ﺩﺍﺭﺩ ﮐﺎﻓﻰ ﻭ ﻭﺍﻓﻰ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﻣﮕﺮ ﺁﻧﮑﻪ‬ ‫ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﺭﺍ ﺑﺎ ﻣﺮﺍﺟﻌﻰ ﮐﻪ ﻣﺼﺪﺭ ﺗﺒﻴﻴﻦ ﻭ ﺗﺸﺮﻳﻊ ﺍﻧﺪ ﺁﺷﻨﺎ ﺳﺎﺯﺩ‪.‬‬

‫ﻳﻨﻔﮏ ﻧﻈﺎﻡ ﻣﺠﻤﻮﻋﮥ‬ ‫ﺍﻳﻦ ﻣﺮﺍﺟﻊ ﺑﻪ ﺗﺼﺮﻳﺢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺯ ﺍﺟﺰﺍء ﻻ‬ ‫ّ‬

‫ﺍﺣﮑﺎﻡ ﻧﺎﺯﻟﻪ ﻣﺤﺴﻮﺏ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﭘﺎﻳﻪ ﻭ ﺍﺳﺎﺱ ﺍﻳﻦ ﻧﻈﺎﻡ ﻣﻘﺎﻡ ﻭ‬

‫ﺑﺎﻻﺧﺺ‬ ‫ﻭﻇﻴﻔﮥ ﺑﻰ ﻣﺎﻧﻨﺪﻯ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﻭ‬ ‫ّ‬

‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﻓﺮﺯﻧﺪ ﺍﺭﺷﺪ ﺧﻮﻳﺶ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫ﺷﺨﺼﻴﺖ ﺑﻰ ﻧﻈﻴﺮ ﻭﺑﺪﻳﻞ‬ ‫ﻣﺤﻮﻝ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺁﻥ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺒﻴﻦ ﻣﻠﻬﻢ ﻭ ﻣﺼﻮﻥ ﺍﺯ‬ ‫ﻫﻢ ﻣﺜﻞ ﺍﻋﻼﻯ ﺗﻌﺎﻟﻴﻢ ﭘﺪﺭ ﺁﺳﻤﺎﻧﻰ ﻭ ﻫﻢ ّ‬

‫ﺧﻄﺎﻯ ﺁﻳﺎﺕ ﻧﺎﺯﻟﻪ ﻭ ﻫﻢ ﻣﺮﮐﺰ ﻭ ﻣﺤﻮﺭ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻧﻰ ﺍﺳﺖ ﮐﻪ‬

‫ﻣﺆﺳﺲ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺑﺎ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ ﺑﺴﺘﻪ ﺍﺳﺖ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﺩﺭﻃﻰ‬ ‫ّ‬ ‫ّ‬

‫ﺹ ‪١٠‬‬

‫ﺑﻴﺴﺖ ﻭ ﻧﻪ ﺳﺎﻝ ﺩﻭﺭﮤ ﻣﻴﺜﺎﻕ ﮔﻨﺠﻴﻨﻪﺍﻯ ﮔﺮﺍﻥ ﺑﻬﺎ ﻣﺸﺤﻮﻥ ﺍﺯ ﺗﺒﻴﻴﻦ ﺁﺛﺎﺭ‬ ‫ﻗﻠﻢ ﺍﻋﻠﻰ ﺑﻪ ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ ﻋﻄﺎ ﻓﺮﻣﻮﺩﻩ ﻭ ﺍﺑﻮﺍﺏ ﻋﺪﻳﺪﻩﺍﻯ ﺍﺯ ﻣﻌﺮﻓﺖ‬ ‫ﺁﺋﻴﻦ ﻭ ﺩﺭﮎ ﻣﻘﺎﺻﺪ ﻋﺎﻟﻴﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺮ ﻋﺎﻟﻤﻴﺎﻥ ﮔﺸﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﺧﻠﻌﺖ ﻭﻻﻳﺖ ﺭﺍ ﺑﻪ ﺣﻔﻴﺪ ﺍﺭﺷﺪ‬ ‫ﻣﺒﻴﻦ ﻣﺼﻮﻥ ﺍﺯ‬ ‫ﺧﻮﻳﺶ ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ﻋﻨﺎﻳﺖ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ّ‬

‫ﻏﻴﺒﻴﻪﺍﻯ ﮐﻪ ﺩﺭ‬ ‫ﺧﻄﺎﻯ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺍﻟﻬﺎﻣﺎﺕ‬ ‫ّ‬

‫ﻣﺆﺳﺴﻪ ﺭﺍ‬ ‫ﺣﻖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ﺍﺛﺮ ﻗﻠﻢ ﺍﻋﻠﻰ ﺗﺼﺮﻳﺢ ﮔﺸﺘﻪ ﻭ ﺁﻥ ّ‬ ‫ﺩﺭ ﺗﺸﺮﻳﻊ ﺣﺪﻭﺩﺍﺗﻰ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﻣﺨﺘﺎﺭ‬

‫ﺳﺎﺧﺘﻪ ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﺗﺄﻳﻴﺪ ﻭ ﺗﺄﮐﻴﺪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‬

‫ﻃﺒﻖ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻫﻢ ﻭﻻﻳﺖ ﺍﻣﺮﺍ‪ ‬ﻭ ﻫﻢ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ّ‬ ‫ﺍﻋﻈﻢ ﺭﺍ ﺑﺎﻳﺪ ﻭﺻﻰ ﻣﻨﺼﻮﺹ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫ّ‬ ‫ﻣﺆﺳﺴﺎﺕ ﻧﻈﻢ ﺍﺩﺍﺭﻯ‬ ‫ﻣﺤﺴﻮﺏ ﺩﺍﺷﺖ ﻭ ﺍﻳﻦ ﺩﻭ ﻣﺮﺟﻊ ﺍﻋﻈﻢ ﺩﺭ ﺭﺃﺱ ّ‬ ‫ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ ،‬ﻧﻈﻤﻰ ﮐﻪ ﺩﺭﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﭘﻴﺶ ﺑﻴﻨﻰ ﮔﺸﺘﻪ ﻭ‬

‫ﺍﺳﺎﺳﺶ ﻭﺿﻊ ﺷﺪﻩ ﻭ ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺗﺸﺮﻳﺢ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻃﻰ ﺳﻰ ﻭ ﺷﺶ ﺳﺎﻝ ﺩﻭﺭﮤ ﻭﻻﻳﺖ ﺑﻪ ﺍﺭﺗﻔﺎﻉ ﺑﻨﻴﺎﻥ‬ ‫ّ‬ ‫ّ‬ ‫ﺭﻭﺣﺎﻧﻴﮥ ﻣﻨﺘﺨﺒﻪ ﻣﺒﺎﺩﺭﺕ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺑﺎ ﻣﻌﺎﻭﻧﺖ ﺍﻳﻦ ﻣﺤﺎﻓﻞ ﮐﻪ‬ ‫ﻣﺤﺎﻓﻞ‬ ‫ّ‬ ‫ﺑﻪ ﺑﻴﻮﺕ ﻋﺪﻝ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺗﺴﻤﻴﻪ ﺷﺪﻩ ﻭ ﻫﻨﻮﺯ ﺩﺭ ﻣﺮﺣﻠﮥ ﺟﻨﻴﻨﻰ‬

‫ﻣﺮﺗﺐ ﺑﻪ ﺍﺟﺮﺍﻯ ﻓﺮﻣﺎﻥ ﺗﺒﻠﻴﻐﻰ‬ ‫ﻣﻰ ﺑﺎﺷﻨﺪ ﺑﺎ ﺭﻭﺷﻰ ّ‬ ‫ﻣﻨﻈﻢ ﻭ ّ‬ ‫ﺹ ‪١١‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﮐﻪ ﺑﺮﺍﻯ ﺍﺷﺎﻋﮥ ﺍﻣﺮ ﺍﻟﻬﻰ ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﻃﺮﺡ‬

‫ﻗﻮﻯ ﺍﻟﺒﻨﻴﺎﻥ‬ ‫ﻣﺆﺳﺴﺎﺕ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩ ﻣﺒﺎﺷﺮﺕ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﺮ ﺍﺳﺎﺱ ﺁﻥ ّ‬ ‫ّ‬

‫ﺿﺮﻭﺭﻳﮥ ﺍﻧﺘﺨﺎﺏ‬ ‫ﺍﻣﺮﻳﻪ ﺳﻠﺴﻠﻪ ﻣﺮﺍﺣﻠﻰ ﺭﺍ ﮐﻪ ﺍﺯ ﻟﻮﺍﺯﻡ‬ ‫ّ‬ ‫ﺗﺸﮑﻴﻼﺕ ّ‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻮﺩ ﺗﺪﺍﺭﮎ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﮐﻪ ﺩﺭ ﺳﺎﻝ‬ ‫ﺳﺮﻯ ﺑﻬﺎﺋﻴﺎﻥ ﺫﻯ ﺭﺃﻯ‬ ‫‪ ١٩٦٣‬ﺗﺄﺳﻴﺲ ﮔﺮﺩﻳﺪ ﺍﻋﻀﺎﻳﺶ ﺑﺎ‬ ‫ﺍﮐﺜﺮﻳﺖ ﺁﺭﺍء ّ‬ ‫ّ‬

‫ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﺩﺭ ﺍﻧﺘﺨﺎﺑﺎﺗﻰ ﮐﻪ ﺩﺭ ﺳﻪ ﻣﺮﺣﻠﻪ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ‬ ‫ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﮔﺮﺩﻧﺪ‪ .‬ﺁﻳﺎﺕ ﺑﺎﻫﺮﺍﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭﺗﺒﻴﻴﻨﺎﺕ ﻭ‬

‫ﺗﻮﺿﻴﺤﺎﺕ ﻣﺮﮐﺰ ﻣﻴﺜﺎﻕ ﻭ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﮐﻞ ﻣﺠﻤﻮﻋﴼﻣﺮﺟﻊ ﻭﺍﺟﺐ‬ ‫ّ‬ ‫ﺍﺱ ﺍﺳﺎﺱ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ‪.‬‬ ‫ﺍﻻﻃﺎﻋﻪ ﻭ ّ‬

‫ﺍﻟﻬﻴﻪ ﺑﻨﮕﺮﻳﻢ ﺳﻪ ﺟﻨﺒﻪ ﺭﺍﺩﺭ‬ ‫ﺍﮔﺮ ﺑﺎ ﻧﻈﺮﻯ ﺩﻗﻴﻖ ﺩﺭ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ّ‬

‫ﻣﺨﺘﺺ ﺍﺳﺖ ﺑﻪ ﺭﺍﺑﻄﮥ ﺍﻓﺮﺍﺩ ﺑﺎ ﺧﺪﺍﻯ‬ ‫ﺁﻥ ﻣﺸﻬﻮﺩ ﻣﻰ ﺑﻴﻨﻴﻢ‪ .‬ﻳﮑﻰ‬ ‫ّ‬

‫ﻣﺘﻌﺎﻝ ‪،‬ﺩﻳﮕﺮﻯ ﻣﺮﺑﻮﻁ ﺍﺳﺖ ﺑﻪ ﺍﻣﻮﺭ ﺟﺴﻤﺎﻧﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﮐﻪ ﻣﺴﺘﻘﻴﻤﴼ‬

‫ﻧﻔﻌﺶ ﺑﻪ ﺍﻓﺮﺍﺩ ﺭﺍﺟﻊ ‪ ،‬ﻭ ﺑﺎﻻﺧﺮﻩ ﺁﻧﭽﻪ ﺑﻪ ﺭﺍﺑﻄﮥ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﻭ ﺑﻴﻦ ﺟﺎﻣﻌﻪ‬

‫ﺗﻌﻠﻖ ﺩﺍﺭﺩ‪ .‬ﺍﺣﮑﺎﻡ ﺭﺍ ﻋﻤﻮﻣﴼ ﻣﻴﺘﻮﺍﻥ ﺗﺤﺖ ﻋﻨﺎﻭﻳﻦ ﺫﻳﻞ ﻃﺒﻘﻪ‬ ‫ﻭ ﺍﻓﺮﺍﺩ ّ‬

‫ﺷﺨﺼﻴﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺯﺩﻭﺍﺝ ‪ ،‬ﻃﻼﻕ‬ ‫ﺑﻨﺪﻯ ﮐﺮﺩ ‪ :‬ﺻﻼﺕ ﻭ ﺻﻮﻡ ‪ ،‬ﺍﺣﻮﺍﻝ‬ ‫ّ‬

‫ﻭﺍﺭﺙ ﻭ ﻳﮏ ﺩﺳﺘﻪ ﺍﺯ ﺍﺣﮑﺎﻡ ﺩﻳﮕﺮ ﻣﺸﺘﻤﻞ ﺑﺮ ﺍﻭﺍﻣﺮ ﻭ ﻧﻮﺍﻫﻰ ﻭ‬

‫ﻧﺼﺤﻴﻪ ﻭ ﺑﺎﻻﺧﺮﻩ ﺁﻧﭽﻪ ﮐﻪ ﻧﺎﺳﺦ ﺑﻌﻀﻰ ﺍﺯ ﺷﺮﺍﻳﻊ ﻗﺒﻞ ﺍﺳﺖ‪.‬‬ ‫ﺧﻄﺎﺑﺎﺕ‬ ‫ّ‬ ‫ﺧﻮﺍﺹ ﻣﻤﺘﺎﺯﮤ ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺍﻳﺠﺎﺯ ﺁﻧﻬﺎ ﺍﺳﺖ‪ .‬ﺍﺣﮑﺎﻡ ﻧﺎﺯﻟﻪ‬ ‫ﺍﺯ‬ ‫ّ‬ ‫ﻣﺘﻨﻮﻋﮥ ﻭﺳﻴﻌﻪﺍﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻫﺴﺘﮥ ﻣﺮﮐﺰﻯ ﻗﻮﺍﻧﻴﻦ ّ‬

‫ﺹ ‪١٢‬‬ ‫ﻣﻨﺼﮥ ﻇﻬﻮﺭ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ ‪.‬ﺑﺴﻂ ﺍﺻﻮﻝ ﻭ ﺗﻔﺼﻴﻞ‬ ‫ﻗﺮﻭﻥ ﺁﺗﻴﻪ ﺑﻪ ّ‬

‫ﻣﺘﻔﺮﻋﺎﺗﺶ ﺑﻨﺎ ﺑﻪ ﺍﺧﺘﻴﺎﺭﺍﺗﻰ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ّ‬ ‫ﺗﻔﻮﻳﺾ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺑﻪ ﺁﻥ ﻫﻴﺄﺕ ﺭﺍﺟﻊ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ‬ ‫ﺗﻮﺿﻴﺢ ﺍﻳﻦ ﻣﻘﺎﻡ ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﮐﻠﻴﻪ ﮐﻪ ﺍﺳﺎﺱ ﺷﺮﻳﻌﺖ ﺍ‪ ‬ﺍﺳﺖ ﻣﻨﺼﻮﺹ ﺍﺳﺖ‬ ‫ﻣﺴﺎﺋﻞ ّ‬

‫ﻣﺘﻔﺮﻋﺎﺕ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻭ ﺣﮑﻤﺖ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬ ‫ﻭﻟﻰ‬ ‫ّ‬ ‫ﺗﺒﺪﻝ ﺍﺯ ﺧﺼﺎﻳﺺ ﻭ‬ ‫ﺗﻐﻴﺮ ﻭ ّ‬ ‫ﺯﻣﺎﻥ ﺑﺮ ﻳﮏ ﻣﻨﻮﺍﻝ ﻧﻤﺎﻧﺪ ّ‬

‫ﻟﻮﺍﺯﻡ ﺍﻣﮑﺎﻥ ﻭ ﺯﻣﺎﻥ ﻭ ﻣﮑﺎﻥ ﺍﺳﺖ ﻟﻬﺬﺍ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﻪ‬

‫ﻣﻘﺘﻀﺎﻯ ﺍﻳﻦ ﻣﺠﺮﻯ ﻣﻰ ﻧﻤﺎﻳﺪ‪...‬‬

‫ﻣﺪﻧﻴﻪ ﺑﻪ ﺑﻴﺖ‬ ‫ﺑﺎﺭﻯ ﻣﻘﺼﻮﺩ ﻭ ﺣﮑﻤﺖ ﺍﺭﺟﺎﻉ ﺍﺣﮑﺎﻡ‬ ‫ّ‬

‫ﺍﻟﻌﺪﻝ ﺍﻳﻦ ﺍﺳﺖ ﻭ ﺩﺭ ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ ﻧﻴﺰ ﺟﻤﻴﻊ ﺍﺣﮑﺎﻡ‬

‫ﻣﻨﺼﻮﺹ ﻧﺒﻮﺩ ﺑﻠﮑﻪ ﻋﺸﺮ ﻋﺸﺮ ﻣﻌﺸﺎﺭ ﻣﻨﺼﻮﺹ ﻧﻪ ﺍﮔﺮ ﭼﻪ‬ ‫ﺍﻟﺒﺘﻪ ﻳﮏ ﮐﺮﻭﺭ ﺍﺣﮑﺎﻡ ﻏﻴﺮ‬ ‫ّ‬ ‫ﻣﻬﻤﻪ ﻣﺬﮐﻮﺭ ﻭﻟﻰ ّ‬ ‫ﮐﻠﻴﮥ ﻣﺴﺎﺋﻞ ّ‬

‫ﻣﺬﮐﻮﺭ ﺑﻮﺩ ﺑﻌﺪ ﻋﻠﻤﺎء ﺑﻪ ﻗﻮﺍﻋﺪ ﺍﺻﻮﻝ ﺍﺳﺘﻨﺒﺎﻁ ﻧﻤﻮﺩﻧﺪ ﻭ‬ ‫ﺍﻭﻟﻴﻪ ﺍﻓﺮﺍﺩ ﻋﻠﻤﺎء ﺍﺳﺘﻨﺒﺎﻃﻬﺎﻯ ﻣﺨﺘﻠﻒ‬ ‫ﺩﺭ ﺁﻥ ﺷﺮﺍﻳﻊ ّ‬

‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﻣﺠﺮﻯ ﻣﻴﺸﺪ ﺣﺎﻝ ﺍﺳﺘﻨﺒﺎﻁ ﺑﻪ ﻫﻴﺄﺕ‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﺳﺖ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﻭ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻓﺮﺍﺩ ﻋﻠﻤﺎء ﺭﺍ‬ ‫ﺣﮑﻤﻰ ﻧﻪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺩﺭ ﺗﺤﺖ ﺗﺼﺪﻳﻖ ﺑﻴﺖ ﻋﺪﻝ ﺩﺭﺁﻳﺪ‬

‫ﻭ ﻓﺮﻕ ﻫﻤﻴﻦ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﺳﺘﻨﺒﺎﻁ ﻭ ﺗﺼﺪﻳﻖ ﻫﻴﺄﺕ‬ ‫ﺹ ‪١٣‬‬

‫ﻣﺴﻠﻢ ﻋﻤﻮﻡ ﻣﻠﺖ ﺍﺳﺖ‬ ‫ﺑﻴﺖ ﻋﺪﻝ ﮐﻪ ﺍﻋﻀﺎﻳﺶ ﻣﻨﺘﺨﺐ ﻭ ّ‬ ‫ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﻧﻤﻰ ﮔﺮﺩﺩ ﻭﻟﻰ ﺍﺯ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻓﺮﺍﺩ ﻋﻠﻤﺎء‬

‫ﺣﮑﻤﴼ ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺑﺎﻋﺚ ﺗﻔﺮﻳﻖ ﻭ ﺗﺸﺘﻴﺖ ﻭ‬ ‫ﺍﺗﺤﺎﺩ ﺩﻳﻦ‬ ‫ﺗﺒﻌﻴﺾ ﮔﺮﺩﺩ ﻭ ﻭﺣﺪﺕ ﮐﻠﻤﻪ ﺑﺮ ﻫﻢ ﺧﻮﺭﺩ ﻭ ّ‬ ‫ﺍ‪ ‬ﻣﻀﻤﺤﻞ ﺷﻮﺩ ﻭ ﺑﻨﻴﺎﻥ ﺷﺮﻳﻌﺖ ﺍ‪ ‬ﻣﺘﺰﻟﺰﻝ ﮔﺮﺩﺩ‪.‬‬

‫ﻧﺺ ﺻﺮﻳﺢ ﻣﺨﺘﺎﺭ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﺗﻐﻴﻴﺮ ﻣﻘﺘﻀﻴﺎﺕ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﻪ ّ‬

‫ﺯﻣﺎﻥ ﺍﺣﮑﺎﻡ ﻭ ﻗﻮﺍﻧﻴﻨﻰ ﺭﺍ ﮐﻪ ﺧﻮﺩ ﻭﺿﻊ ﻧﻤﻮﺩﻩ ﻧﺴﺦ ﻧﻤﺎﻳﺪ ﻳﺎ ﺗﻐﻴﻴﺮ‬ ‫ﺩﻫﺪ ﻭﻟﻰ ﻫﺮﮔﺰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍﺣﮑﺎﻡ ﻣﻨﺼﻮﺻﻪ ﺭﺍ ﻧﺴﺦ ﻭ ﻳﺎ ﺗﻌﺪﻳﻞ‬

‫ﺗﺼﻠﺐ ﻭ ﺍﻧﺠﻤﺎﺩ ﺩﺭ‬ ‫ﻧﻤﺎﻳﺪ‪ .‬ﺑﻪ ﺍﻳﻦ ﻧﺤﻮ ﺍﻣﺮ ﺿﺮﻭﺭﻯ ﺍﻧﻌﻄﺎﻑ ﻭ ﻋﺪﻡ‬ ‫ّ‬

‫ﺗﺤﻘﻖ ﻣﻰ ﻳﺎﺑﺪ‪.‬‬ ‫ﺷﺮﻳﻌﺖ ﺍ‪‬‬ ‫ّ‬

‫ﺑﻌﻀﻰ ﺍﺯ ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﺨﺼﻮﺹ ﺟﺎﻣﻌﻪﺍﻯ ﻧﺎﺯﻝ ﺷﺪﻩ‬ ‫ﻣﻘﺪﺭ ﺍﺳﺖ ﺑﻪ ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻳﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭﺑﺎﺭﮤ‬ ‫ﮐﻪ ّ‬ ‫ﺍﺟﺮﺍﻯ ﺗﺪﺭﻳﺠﻰ ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺍﻟﻬﻴﻪ ﺑﻪ ﻣﻨﺰﻟﮥ ﺑﺤﺮ ﺍﺳﺖ ﻭ ﻧﺎﺱ ﺑﻪ ﻣﻨﺰﻟﮥ ﺣﻴﺘﺎﻥ ﻟﻮ‬ ‫ﺍﻭﺍﻣﺮ ّ‬ ‫ﻫﻢ ﻳﻌﺮﻓﻮﻥ ﻭﻟﮑﻦ ﺑﻪ ﺣﮑﻤﺖ ﺑﺎﻳﺪ ﻋﻤﻞ ﻧﻤﻮﺩ‪ ...‬ﺍﮐﺜﺮﻯ‬

‫ﺍﻭﻟﻴﻪ ﺑﻌﻴﺪ‪ .‬ﺑﺎﻳﺪ ﺩﺭ ﺟﻤﻴﻊ ﺍﺣﻮﺍﻝ‬ ‫ﺿﻌﻴﻔﻨﺪ ﻭ ﺍﺯ ﻣﻘﺼﻮﺩ ّ‬

‫ﺣﮑﻤﺖ ﺭﺍ ﻣﻼﺣﻈﻪ ﻧﻤﻮﺩ ﺗﺎ ﺍﻣﺮﻯ ﺍﺣﺪﺍﺙ ﻧﺸﻮﺩ ﮐﻪ ﺳﺒﺐ‬ ‫ﺿﻮﺿﺎء ﻭ ﻧﻔﺎﻕ ﻭ ﻧﻬﺎﻕ ﻧﻔﻮﺱ ﻏﺎﻓﻠﻪ ﮔﺮﺩﺩ ﻗﺪ ﺳﺒﻘﺖ‬

‫ﻣﺤﺒﺖ‬ ‫ﺭﺣﻤﺘﻪ ﺍﻟﻌﺎﻟﻢ ﻭ ﻓﻀﻠﻪ ﺍﺣﺎﻁ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺑﺎﻳﺪ ﺑﻪ ﮐﻤﺎﻝ‬ ‫ّ‬ ‫ﺹ ‪١٤‬‬ ‫ﻣﺘﺬﮐﺮ ﻧﻤﻮﺩ‪ .‬ﮐﺘﺎﺏ‬ ‫ﻭ ﺑﺮﺩﺑﺎﺭﻯ ﻧﺎﺱ ﺭﺍ ﺑﻪ ﺑﺤﺮ ﻣﻌﺎﻧﻰ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ‪.‬‬ ‫ﺍﻗﺪﺱ ﺑﻨﻔﺴﻪ ﺷﺎﻫﺪ ﻭ ﮔﻮﺍﻩ ﺍﺳﺖ ﺑﺮ ﺭﺣﻤﺖ ّ‬

‫ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺧﻄﺎﺏ ﺑﻪ ﻳﮑﻰ ﺍﺯ‬ ‫ّ‬ ‫ﻣﻠﻴﻪ ﺩﺭ ﺳﻨﮥ ‪ ١٩٣٥‬ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ ﺩﺭﺑﺎﺭﮤ ﺍﺻﻮﻟﻰ ﮐﻪ ﻣﺮﺑﻮﻁ ﺑﻪ‬ ‫ﻣﺤﺎﻓﻞ ّ‬ ‫ﺍﺟﺮﺍﻯ ﺗﺪﺭﻳﺠﻰ ﺍﺣﮑﺎﻡ ﺍﺳﺖ ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﺣﮑﺎﻣﻰ ﺭﺍ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ‬

‫ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺍﺟﺮﺍﻳﺶ ﻣﻤﮑﻦ ﻭ ﻣﺴﺘﻘﻴﻤﴼ ﺑﺎ‬ ‫ﻗﻮﺍﻧﻴﻦ ﻣﺪﻧﻰ ﻣﻤﻠﮑﺖ ﻣﻐﺎﻳﺮ ﻧﺒﺎﺷﺪ ‪ ،‬ﺑﺮ ﻫﻤﮥ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﻭ‬ ‫ﺗﺸﮑﻴﻼﺕ ﺑﻬﺎﺋﻰ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻋﺎﻟﻢ ﻓﺮﺽ ﻭ ﻭﺍﺟﺐ‬ ‫ﺍﺳﺖ ‪ ...‬ﺍﺟﺮﺍﻯ ﺑﻌﻀﻰ ﺍﺯ ﺍﺣﮑﺎﻡ ﺑﺮ ﻗﺎﻃﺒﮥ ﻳﺎﺭﺍﻥ ﺩﺭ‬

‫ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﻫﻢ ﺍﮐﻨﻮﻥ ﻻﺯﻡ ﻭ ﺿﺮﻭﺭﻯ ﺍﺳﺖ ‪ .‬ﺑﻌﻀﻰ‬ ‫ﺩﻳﮕﺮ ﺍﺯ ﺍﺣﮑﺎﻡ ﺑﺮﺍﻯ ﺯﻣﺎﻧﻰ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﮐﻪ ﺑﻪ ﺗﻘﺪﻳﺮ‬

‫ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺑﻪ ﻭﺿﻊ ﺩﻳﮕﺮﻯ ﺍﺯ ﻣﻴﺎﻥ ﻫﺮﺝ ﻭ‬

‫ﻣﺮﺝ ﮐﻨﻮﻧﻰ ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﻭ ﭘﺪﻳﺪﺍﺭ ﺷﻮﺩ ‪ ...‬ﺗﺸﺮﻳﻊ ﺁﻧﭽﻪ‬

‫ﺛﺎﻧﻮﻳﻪ ﻭ‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﻔﺎﺻﻴﻞ‬ ‫ّ‬

‫ﻣﺘﻔﺮﻋﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺟﺮﺍﻯ ﺍﺣﮑﺎﻡ ﻧﺎﺯﻟﻪ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ ﮐﻞ‬ ‫ّ‬ ‫ﻣﺤﻮﻝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻫﻴﺄﺕ‬ ‫ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ّ‬

‫ﻣﺨﺘﺎﺭ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺍﺣﮑﺎﻡ ﻧﺎﺯﻟﻪ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ ﻣﻠﺤﻘﺎﺗﻰ‬

‫ﺑﻴﻔﺰﺍﻳﺪ ﻭﻟﻰ ﻣﺨﺘﺎﺭ ﻧﻴﺴﺖ ﮐﻪ ﺍﺣﮑﺎﻡ ﻧﺎﺯﻟﻪ ﺭﺍ ﻫﺮﮔﺰ ﻣﻠﻐﻰ‬ ‫ﺹ ‪١٥‬‬

‫ﺳﺎﺯﺩ ﻭ ﻳﺎ ﺩﺭ ﺁﻥ ﺍﺩﻧﻰ ﺗﻌﺪﻳﻠﻰ ﺭﻭﺍ ﺩﺍﺭﺩ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻭﻟﻰ‬ ‫ّ‬ ‫ﻗﺎﻃﻌﻴﺖ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ‬ ‫ﺍﻣﺮﺍ‪ ‬ﻫﺮﮔﺰ ﻣﺠﺎﺯ ﻧﻴﺴﺖ ﮐﻪ ﺍﺯ‬ ‫ّ‬ ‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﮑﺎﻫﺪ‪ ،‬ﺗﺎﭼﻪ ﺭﺳﺪ ﺑﻪ ﺍﻳﻨﮑﻪ ﺁﻥ‬

‫ﺭﺍ ﻣﻨﺴﻮﺥ ﺳﺎﺯﺩ‪).‬ﺗﺮﺟﻤﻪ(‬ ‫ﺍﻧﺘﺸﺎﺭ ﺗﺮﺟﻤﮥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺑﺮ ﺗﻌﺪﺍﺩ ﺍﺣﮑﺎﻣﻰ‬

‫ﮐﻪ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺑﺮﺍﻯ ﺑﻬﺎﺋﻴﺎﻥ ﻣﻐﺮﺏ ﺯﻣﻴﻦ ﻭﺍﺟﺐ ﺍﻻﺟﺮﺍء ﺍﺳﺖ‬

‫ﺍﻃﻼﻉ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ ﺧﻮﺍﻫﺪ‬ ‫ﻧﻤﻰ ﺍﻓﺰﺍﻳﺪ ﻭﻟﻰ ﭼﻮﻥ ﻭﻗﺘﺶ ﻓﺮﺍ ﺭﺳﺪ‪ ،‬ﺑﻪ ّ‬

‫ﺭﺳﻴﺪ ﮐﻪ ﭼﻪ ﺣﮑﻢ ﺩﻳﮕﺮﻯ ﺍﺟﺮﺍﻳﺶ ﻭﺍﺟﺐ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‬ ‫ﻣﺘﻤﻤﻪ ﺑﻪ ﮐﻞ ﺍﺑﻼﻍ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﻫﺪﺍﻳﺖ ﻻﺯﻣﻪ ﻭ ﺗﺸﺮﻳﻌﺎﺕ ّ‬

‫ﮐﻠﻰ ﺑﻪ ﺍﻳﺠﺎﺯ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ‬ ‫ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﻃﻮﺭ ّ‬

‫ﺍﺳﺖ‪ .‬ﻧﻤﻮﻧﻪﺍﻯ ﺍﺯ ﺍﻳﻦ ﺍﻳﺠﺎﺯ ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﺩﺭ ﺍﺣﮑﺎﻣﻰ ﻣﺸﺎﻫﺪﻩ ﮐﺮﺩ ﮐﻪ‬

‫ﺑﻪ ﺻﻴﻐﮥ ﻣﺬﮐﺮ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺍﺯ ﺗﺒﻴﻴﻨﺎﺕ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ّ‬ ‫ﭼﻨﻴﻦ ﺑﺮ ﻣﻰ ﺁﻳﺪ ﮐﻪ ﻫﺮ ﺣﮑﻤﻰ ﺧﻄﺎﺏ ﺑﻪ ﻣﺮﺩﺍﻥ ﮐﻪ ﺑﻪ ﺣﻘﻮﻕ ﻭ‬

‫ﺍﺧﺘﻴﺎﺭﺍﺕ ﺯﻧﺎﻥ ﻣﺮﺑﻮﻁ ﺑﺎﺷﺪ ﻫﻤﺎﻥ ﺣﮑﻢ ﺭﺍ ﻣﺘﻘﺎﺑ‪ ‬ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﺍﺟﺮﺍﻯ‬

‫ﺗﻐﻴﻴﺮﺍﺕ ﻭ ﺗﻌﺪﻳﻼﺕ ﺿﺮﻭﺭﻯ ﺩﺭﺑﺎﺭﮤ ﺯﻥ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﺩ ﻧﻴﺰ ﻣﻨﻈﻮﺭ‬

‫ﺗﺤﻘﻖ ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﻏﻴﺮ ﻣﻤﮑﻦ ﺳﺎﺯﺩ‪.‬‬ ‫ﺩﺍﺷﺖ ‪ ،‬ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﻣﺤﺘﻮﺍﻯ ﺣﮑﻢ‬ ‫ّ‬

‫ﻣﺜ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺍﺯﺩﻭﺍﺝ ﭘﺴﺮ ﺑﺎ ﺯﻥ ﭘﺪﺭﺵ ﺗﺤﺮﻳﻢ‬

‫ﮔﺮﺩﻳﺪﻩ ‪ .‬ﺣﺴﺐ ﺍﻻﺷﺎﺭﻩ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺍﺯﺩﻭﺍﺝ ﺩﺧﺘﺮ ﺑﺎ ﺷﻮﻫﺮ‬ ‫ّ‬ ‫ﻣﺎﺩﺭﺵ ﻧﻴﺰ ﺑﻪ ﻫﻤﻴﻦ ﻗﻴﺎﺱ ﺣﺮﺍﻡ ﺍﺳﺖ ‪ .‬ﻧﺘﺎﺋﺠﻰ ﮐﻪ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ‬ ‫ﺹ ‪١٦‬‬

‫ﻣﺴﻠﻢ ﺗﺴﺎﻭﻯ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎء ﺗﺄﺛﻴﺮﺍﺕ‬ ‫ﻣﺘﺮﺗﺐ ﻣﻰ ﮔﺮﺩﺩ ﺩﺭ ﭘﺮﺗﻮ ﺍﺻﻞ ّ‬ ‫ّ‬

‫ﮐﻠﻴﻪ ﺩﺭ ﺑﺮ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﻣﻄﺎﻟﻌﮥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﺎﻳﺪ ﻫﻤﻮﺍﺭﻩ ﻣﻮﺭﺩ‬ ‫ّ‬

‫ﺑﺪﻳﻬﻴﮥ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﮐﻪ ﻣﺮﺩ ﻭ ﺯﻥ ﺍﺯ ﺣﻴﺚ‬ ‫ﻧﻈﺮ ﺑﺎﺷﺪ‪ .‬ﺍﺯ ﻣﻘﺘﻀﻴﺎﺕ‬ ‫ّ‬

‫ﺑﻌﻀﻰ ﺍﺯ ﺧﺼﻮﺻﻴﺎﺕ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻣﺘﻔﺎﻭﺗﻨﺪ ﻭ ﺍﻳﻦ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻃﺒﻴﻌﻰ‬ ‫ﻣﮑﻤﻞ‬ ‫ﺍﺳﺖ ﮐﻪ ﺯﻥ ﻭ ﻣﺮﺩ ﺭﺍ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺷﺌﻮﻥ ﺣﻴﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ‬ ‫ّ‬

‫ﻳﮑﺪﻳﮕﺮ ﺳﺎﺧﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﻴﺎﻥ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﭼﻪ ﻗﺪﺭ ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ‪،‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺍﻟﻬﻰ ‪ ...‬ﻣﺴﺎﻭﺍﺕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎء ﺟﺰ ﺩﺭ‬

‫ﻣﻮﺍﻗﻊ ﺟﺰﺋﻰ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﺍﻋﻼﻥ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﻣﻘﺪﺳﮥ ﺍﺩﻳﺎﻥ‬ ‫ﻗﺒ‪ ‬ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪ ﮐﻪ ﺑﻴﻦ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻭ ﮐﺘﺐ ّ‬

‫ﺳﺎﺑﻘﻪ ﺭﻭﺍﺑﻂ ﻧﺰﺩﻳﮑﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ‪ ،‬ﻣﺨﺼﻮﺻﴼ ﺑﺎ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﮐﻪ‬ ‫ﺣﺎﻭﻯ ﺍﺣﮑﺎﻡ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺍﺳﺖ ﺍﻳﻦ ﺭﺍﺑﻄﮥ ﻧﺰﺩﻳﮏ ﻣﻮﺟﻮﺩ ﻭ ﻣﺸﻬﻮﺩ‬ ‫ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪﻩ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﺑﻬﺎﺋﻰ ﻳﮏ ﻭﺍﺣﺪ ﺟﺎﻣﻊ ﻭ ﮐﺎﻣﻠﻰ ﺍﺳﺖ ﮐﻪ ﺍﻣﺮ‬ ‫ﺁﺋﻴﻦ ّ‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﺑﺮ ﺩﺍﺭﺩ ﻭ ﺍﻳﻦ ﻧﮑﺘﻪﺍﻯ ﺍﺳﺖ ﮐﻪ‬ ‫ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﺗﺄﮐﻴﺪ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ‪ ...‬ﺍﻣﺮ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺭﺍ‬

‫ﻧﺒﺎﻳﺪ ﺍﺯ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻨﻔﺼﻞ ﺷﻤﺮﺩ ‪ .‬ﻫﺮﭼﻨﺪ‬ ‫ﺹ ‪١٧‬‬ ‫ﺍﻭﺍﻣﺮ ﻣﻨﺼﻮﺻﮥ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻣﻨﺴﻮﺥ ﻭ ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ‬

‫ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺟﺎﻯ ﺁﻥ ﻭﺿﻊ ﮔﺮﺩﻳﺪﻩ ‪ ،‬ﻭﻟﻰ ﭼﻮﻥ‬ ‫ﻣﺒﺸﺮ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻋﻼﻥ‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺧﻮﺩ ﺭﺍ ّ‬

‫ﻓﺮﻣﻮﺩﻧﺪ ‪ ،‬ﺍﻫﻞ ﺑﻬﺎء ﺩﻭﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻭ ﺩﻭﺭ ﺟﻤﺎﻝ ﺍﺑﻬﻰ‬

‫ﻣﺎﻫﻴﺘﻰ ﻭﺍﺣﺪ ﻣﺤﺴﻮﺏ ﻣﻰ ﺩﺍﺭﻧﺪ‪ ،‬ﻳﻌﻨﻰ ﻇﻬﻮﺭ ﺍﻭﻝ‬ ‫ﺭﺍ ﻣﻌﴼ‬ ‫ّ‬

‫ﻣﻘﺪﻣﮥ ﻇﻬﻮﺭ ﺛﺎﻧﻰ ﻣﻴﺪﺍﻧﻨﺪ‪.‬‬ ‫ﺭﺍ ّ‬

‫ﻣﻌﻠﻖ ﻭ‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﺣﮑﺎﻡ ﺩﻭﺭ ﺑﻴﺎﻥ ّ‬

‫ﻣﺸﺮﻭﻁ ﺑﻪ ﻗﺒﻮﻝ ﻣﻈﻬﺮ ﺑﻌﺪ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻌﻀﻰ ﺍﺯ ﺍﺣﮑﺎﻡ ﺑﻴﺎﻥ ﺭﺍ‬ ‫ﺗﺼﻮﻳﺐ‪ ،‬ﺑﻌﻀﻰ ﺭﺍ ﺗﻌﺪﻳﻞ ﻭ ﺑﺴﻴﺎﺭﻯ ﺭﺍ ﺭﺩ ﻓﺮﻣﻮﺩﻧﺪ ‪.‬‬

‫)ﺗﺮﺟﻤﻪ(‬

‫ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﺩﺭ ﺍﻭﺍﺳﻂ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻧﺎﺯﻝ‬

‫ﮔﺸﺖ‪ ،‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻧﻴﺰ ﺩﺭ ﺣﺪﻭﺩ ﺳﻨﮥ ‪ ، ١٨٧٣‬ﻳﻌﻨﻰ ﺑﻴﺴﺖ‬

‫ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺧﻔﻰ ﮐﻪ ﺩﺭ ﺳﻴﺎﻩ ﭼﺎﻝ ﻃﻬﺮﺍﻥ ﻭﺍﻗﻊ ﺷﺪ‪،‬‬

‫ﻋﺰ ﻧﺰﻭﻝ ﻳﺎﻓﺖ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺣﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‬ ‫ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ ّ‬

‫ﻣﺪﺗﻰ ﺑﻪ ﻳﺎﺭﺍﻥ ﺍﻳﺮﺍﻥ ﺍﺭﺳﺎﻝ‬ ‫ﺣﺘﻰ ﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻝ ﺗﺎ ّ‬ ‫ﮐﻪ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ّ‬

‫ﻧﮕﺮﺩﻳﺪ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﻣﻮﺭﺩ ﺍﻟﻮﺍﺡ ﻧﺎﺯﻟﮥ ﺑﻌﺪ ﺍﺯ‬ ‫ّ‬ ‫ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻣﻬﻤﮥ ﺩﻭﺭ ﺑﻬﺎﺋﻰ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ﭘﺲ ﺍﺯ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ّ‬ ‫ﺹ ‪١٨‬‬ ‫ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﮥ ﺩﻳﮕﺮﻯ ﺭﺍ‬ ‫ﻣﻘﺪﺳﻪ‬ ‫ﺍﻳﺎﻡ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺁﻥ ﺻﺤﺎﺋﻒ ّ‬ ‫ﺗﺎ ﺍﻭﺍﺧﺮ ّ‬

‫ﺍﺳﺎﺳﻴﮥ ﺷﺮﻳﻌﺖ ﺍ‪ ‬ﺭﺍ ﺍﻋﻼﻥ ﻭ‬ ‫ﺑﻌﻀﻰ ﺍﺯ ﺍﻭﺍﻣﺮ ﻭ ﺍﺻﻮﻝ‬ ‫ّ‬

‫ﺑﺮﺧﻰ ﺍﺯ ﺣﻘﺎﻳﻖ ﻧﺎﺯﻟﻪ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ ﺭﺍ ﺗﺄﻳﻴﺪ ﻭ ﺗﺄﮐﻴﺪ ﻭ‬

‫ﭘﺎﺭﻩﺍﻯ ﺍﺯ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ﺻﺎﺩﺭﻩ ﺭﺍ ﺗﻮﺿﻴﺢ ﻭﺗﻔﺼﻴﻞ ﻭ‬ ‫ﻣﮑﻤﻞ‬ ‫ﻓﺮﻋﻴﮥ‬ ‫ﺑﺸﺎﺭﺍﺕ ﻭ ﺍﻧﺬﺍﺭﺍﺕ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﻴﺎﻥ ﻭ ﺍﻭﺍﻣﺮ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺭﺍ ﻭﺿﻊ ﻭ ﺗﺸﺮﻳﻊ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺟﻤﻴﻊ‬

‫ﺍﻳﺎﻡ ﺣﻴﺎﺕ‬ ‫ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺩﺭ ﺍﻟﻮﺍﺡ ﺑﻰ ﺷﻤﺎﺭﻯ ﮐﻪ ﺗﺎ ﺁﺧﺮﻳﻦ ّ‬ ‫ﻋﻨﺼﺮﻯ ﻣﺒﺎﺭﮐﺶ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ﻣﺬﮐﻮﺭ ﻭ ﻣﺴﻄﻮﺭ ﺍﺳﺖ ‪.‬‬

‫)ﺗﺮﺟﻤﻪ(‬

‫ﺍﺯ ﺟﻤﻠﮥ ﺍﻳﻦ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺭﺳﺎﻟﮥ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ( ﺍﺳﺖ ﮐﻪ ﺟﻨﺎﺏ‬

‫ﺍﻟﻤﻘﺮﺑﻴﻦ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﮐﺎﺗﺒﻴﻦ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻘﺎﻣﻰ ﻭﺍﻻ‬ ‫ﺯﻳﻦ‬ ‫ّ‬

‫ﺩﺍﺭﺩ ﺟﻤﻊ ﺁﻭﺭﻯ ﻧﻤﻮﺩﻩ‪ .‬ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺣﺎﻭﻯ ﺟﻮﺍﺑﻬﺎﺋﻰ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ‬

‫ﺍﺣﺒﺎء ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﻣﺠﻤﻮﻋﮥ ﮔﺮﺍﻥ ﻗﺪﺭﻯ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺳﺆﺍﻻﺕ ّ‬ ‫ﻣﻬﻤﮥ‬ ‫ﻣﺘﻤﻢ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻣﺤﺴﻮﺏ ﻣﻴﮕﺮﺩﺩ‪ .‬ﺍﻟﻮﺍﺡ ّ‬ ‫ﺍﺳﺖ ﮐﻪ ّ‬

‫ﺩﻳﮕﺮ ﮐﻪ ﺫﮐﺮ ﺁﻧﻬﺎ ﺩﺭ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺁﻣﺪﻩ ﺍﻟﻮﺍﺣﻰ‬ ‫ّ‬ ‫ﻫﺴﺘﻨﺪ ﮐﻪ ﺗﺮﺟﻤﮥ ﺁﻧﻬﺎ ﺩﺭ ﺳﻨﮥ ‪ ١٩٧٨‬ﺩﺭ ﻣﺠﻤﻮﻋﮥ)ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬

‫ﺍﺑﻬﻰ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ( ﻃﺒﻊ ﻭ ﻧﺸﺮ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﭼﻨﺪ ﺳﻨﻪ ﭘﺲ ﺍﺯ ﻧﺰﻭﻝ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻧﺴﺨﻰ‬

‫ﺹ ‪١٩‬‬

‫ﺍﻳﺎﻡ ﻣﺒﺎﺭﮎ ﻳﻌﻨﻰ‬ ‫ﺍﺣﺒﺎﻯ ﺍﻳﺮﺍﻥ ﺍﺭﺳﺎﻝ ﻭ ﺩﺭ ﺍﻭﺍﺧﺮ ّ‬ ‫ﺍﺯ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ ّ‬

‫ﻧﺺ ﺁﻥ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ‬ ‫ﺳﻨﮥ ‪ (١٨٩٠ - ١٨٩١) ١٣٠٨‬ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ّ‬ ‫ﺩﺭ ﺑﻤﺒﺌﻰ ﺑﻪ ﻃﺒﻊ ﺭﺳﺪ‪.‬‬

‫ﺍﻣﺎ ﺭﺍﺟﻊ ﺑﻪ ﺍﺳﻠﻮﺏ ﺗﺮﺟﻤﮥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺫﮐﺮ‬ ‫ّ‬

‫ﺗﺴﻠﻂ‬ ‫ﻧﮑﺎﺗﻰ ﭼﻨﺪ ﻻﺯﻡ ﺍﺳﺖ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺑﻪ ﻟﺴﺎﻥ ﻋﺮﺑﻰ ّ‬

‫ﮐﺎﻣﻞ ﺩﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﺍﻗﺘﻀﺎﻯ ﻣﻘﺎﻡ ﻫﺮ ﻭﻗﺖ ﻻﺯﻡ ﻣﻰﺁﻣﺪ ﮐﻪ ﻣﻌﻨﻰ ﺩﻗﻴﻖ‬

‫ﻣﻄﻠﺒﻰ ﺩﺭ ﺍﻟﻮﺍﺡ ﻭ ﺁﺛﺎﺭ ﺑﻴﺎﻥ ﮔﺮﺩﺩ‪ ،‬ﺗﺮﺟﻴﺢ ﻣﻰ ﺩﺍﺩﻧﺪ ﮐﻪ ﺁﻳﺎﺕ ﺑﻪ ﻟﺴﺎﻥ‬ ‫ﻋﺮﺑﻰ ﻧﺎﺯﻝ ﮔﺮﺩﺩ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ‪ ،‬ﺁﻳﺎﺕ ﮐﺘﺎﺏ‬

‫ﻣﻬﻴﺞ ﻭ ﻣﻨﻴﻊ ﻭ ﻣﻬﻴﻤﻦ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﻭ ﺍﻳﻦ‬ ‫ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺳﺒﮑﻰ ّ‬

‫ﻓﺼﺤﻰ ﺁﺷﻨﺎﺋﻰ ﺩﺍﺭﻧﺪ‬ ‫ﺍﺩﺑﻴﺎﺕ ﻟﻐﺖ‬ ‫ﮐﻴﻔﻴﺖ ﺭﺍ ﻣﺨﺼﻮﺻﴼ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﻪ‬ ‫ّ‬ ‫ّ‬ ‫ٰ‬

‫ﺑﻬﺘﺮ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﺮﺟﻤﮥ ﺁﺛﺎﺭ ﺑﻪ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺗﻮﺟﻪ ﻣﺨﺼﻮﺹ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺍﺳﻠﻮﺑﻰ‬ ‫ﻣﺴﺌﻠﮥ ﺍﺳﺎﺳﻰ ّ‬ ‫ﺍﺗﺨﺎﺫ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻫﻢ ﻣﻌﻨﺎﻯ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﺩﻗﻴﻘﴼ ﺑﺮﺳﺎﻧﺪ ﻭ ﻫﻢ‬ ‫ﺭﺍ ّ‬

‫ﺗﻮﺟﻬﻰ ﺭﺍ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ ﮐﻪ ﻣﻌﻤﻮ‪ ‬ﺍﺯ ﺗﻼﻭﺕ ﺁﻳﺎﺕ‬ ‫ﺩﺭ ﺧﻮﺍﻧﻨﺪﻩ ﺣﺎﻟﺖ ّ‬

‫ﺍﺻﻠﻴﻪ ﺣﺎﺻﻞ ﻣﻴﮕﺮﺩﺩ‪ .‬ﻟﺬﺍ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺷﻴﻮﮤ ﮐﻼﻣﻰ ﺭﺍ ﺍﺧﺘﻴﺎﺭ‬

‫ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺣﺎﮐﻰ ﺍﺯ ﺍﺳﻠﻮﺑﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻗﺮﻥ ﻫﻔﺪﻫﻢ ﻣﻴﻼﺩﻯ ﺩﺭ‬ ‫ﻋﻠﻮ ﺳﻴﺎﻕ ﺁﺛﺎﺭ‬ ‫ﺗﺮﺟﻤﮥ ﮐﺘﺎﺏ ّ‬ ‫ﻣﻘﺪﺱ ﺑﻪ ﮐﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳﻠﻮﺏ ّ‬

‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﺭﺍ ﺣﻔﻆ ﻣﻰ ﮐﻨﺪ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ‬ ‫ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻣﻌﺎﺻﺮ ﻗﺎﺑﻞ ﺩﺭﮎ ﺍﺳﺖ ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ‪ ،‬ﺍﺣﺎﻃﮥ‬ ‫ﺹ ‪٢٠‬‬

‫ﮐﺎﻣﻠﮥ ﻣﻠﻬﻤﮥ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﻓﻬﻢ ﻣﻌﺎﻧﻰ ﻭ ﻣﻘﺎﺻﺪ ﺣﻘﻴﻘﻰ‬ ‫ّ‬ ‫ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺗﺮﺟﻤﻪ ﻫﺎﻯ ﺣﻀﺮﺗﺶ ﭘﺮﺗﻮ ﺍﻓﮑﻨﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﮔﺮ ﭼﻪ ﺯﺑﺎﻧﻬﺎﻯ ﻋﺮﺑﻰ ﻭ ﺍﻧﮕﻠﻴﺴﻰ ﺍﺯ ﻟﺤﺎﻅ ﻟﻐﻮﻯ ﻫﺮ ﺩﻭ ﻭﺳﻴﻊ ﻭ ﻗﺎﺩﺭ‬

‫ﻣﺘﻨﻮﻋﻪﺍﻧﺪ ﻭﻟﻰ ﺍﺻﻮ‪ ‬ﺗﺮﮐﻴﺐ ﻭ ﺑﻨﺎﻯ ﺩﻭ ﺯﺑﺎﻥ‬ ‫ﺑﻪ ﺍﺩﺍء ﻣﻄﺎﻟﺐ ﺑﻪ ﺻﻮﺭ ّ‬

‫ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺍﺧﺘﻼﻑ ﻓﺎﺣﺶ ﺩﺍﺭﺩ‪ .‬ﻟﺤﻦ ﺁﻳﺎﺕ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ‬

‫ﺑﻪ ﻟﺴﺎﻥ ﻋﺮﺑﻰ ﻣﺒﺘﻨﻰ ﺑﺮ ﺑﻴﺎﻥ ﺟﻮﻫﺮ ﮐﻼﻡ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻳﺠﺎﺯ ﺍﺳﺖ‪.‬ﺍﺯ‬

‫ﺑﺪﻳﻬﻴﻪ ﺑﻪ ﺗﻠﻮﻳﺢ ﺫﮐﺮﻣﻰﮔﺮﺩﺩ ﻧﻪ‬ ‫ﺧﺼﻮﺻﻴﺎﺕ ﺍﻳﻦ ﻃﺮﺯ ﺑﻴﺎﻥ ﺁﻧﮑﻪ ﺍﻣﻮﺭ‬ ‫ّ‬ ‫ﺑﻪ ﺗﺼﺮﻳﺢ ﻭ ﭼﻨﻴﻦ ﺷﻴﻮﻩﺍﻯ ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨﺪﮔﺎﻧﻰ ﮐﻪ ﺳﺎﺑﻘﮥ ﻓﺮﻫﻨﮕﻰ ﻭ‬

‫ﺩﻳﻨﻰ ﻭ ﺍﺩﺑﻴﺸﺎﻥ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ ﻣﺸﮑﻼﺗﻰ ﺍﻳﺠﺎﺩ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﺗﺮﺟﻤﮥ‬

‫ﺍﻟﻠﻔﻈﻰ ﻓﻘﺮﻩﺍﻯ ﮐﻪ ﺩﺭ ﻋﺮﺑﻰ ﻭﺍﺿﺢ ﺍﺳﺖ ﺩﺭ ﺍﻧﮕﻠﻴﺴﻰ ﻣﻤﮑﻦ‬ ‫ﺗﺤﺖ ّ‬ ‫ﺍﺳﺖ ﻣﺒﻬﻢ ﺑﺎﺷﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺩﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﻮﺍﺭﺩ ﻻﺯﻡ ﺍﺳﺖ ﮐﻪ‬

‫ﺁﻧﭽﻪ ﺩﺭ ﺍﺻﻞ ﻋﺮﺑﻰ ﻣﺴﺘﺘﺮ ﺍﺳﺖ ﺩﺭ ﺗﺮﺟﻤﮥ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺼﺮﻳﺢ ﺷﻮﺩ‪.‬‬

‫ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺑﺎﻳﺪ ﻣﺮﺍﻗﺐ ﺑﻮﺩ ﮐﻪ ﺍﺳﺘﻨﺒﺎﻃﺎﺕ ﺯﺍﺋﺪﻩ ﺑﻪ ﺍﺻﻞ ﻣﻄﻠﺐ‬

‫ﻣﻬﻤﻪ ﺍﻯ‬ ‫ﺍﺿﺎﻓﻪ ﻧﺸﻮﺩ ﻭ ﺑﺴﻂ ﻣﻌﺎﻧﻰ ﻣﺤﺪﻭﺩ ﻧﮕﺮﺩﺩ‪ .‬ﻳﮑﻰ ﺍﺯ ﻣﺴﺎﺋﻞ ّ‬

‫ﮐﻪ ﻣﺘﺮﺟﻤﻴﻦ ﺑﺎ ﺁﻥ ﻣﻮﺍﺟﻪ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﻣﺠﺒﻮﺭ ﻣﻰ ﺳﺎﺧﺖ ﮐﻪ ﺩﺭ‬ ‫ﻣﮑﺮﺭﴽ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﻧﻤﺎﻳﻨﺪ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺑﻴﻦ‬ ‫ﺗﺮﺟﻤﮥ ﺑﻌﻀﻰ ﺍﺯ ﻋﺒﺎﺭﺍﺕ‬ ‫ّ‬

‫ﺯﻳﺒﺎﺋﻰ ﮐﻼﻡ ﻭ ﻭﺿﻮﺡ ﺑﻴﺎﻥ ﺍﺯ ﻳﮏ ﻃﺮﻑ ﻭ ﻣﻄﺎﺑﻘﺖ ﻣﻌﺎﻧﻰ ﺍﻟﻔﺎﻅ ﺑﺎ‬ ‫ﻣﻬﻢ ﺩﻳﮕﺮ ﺁﻧﮑﻪ‬ ‫ﺍﺻﻞ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺗﻮﺍﺯﻧﻰ ﺍﻳﺠﺎﺩ ﮔﺮﺩﺩ‪ .‬ﻣﺴﺌﻠﮥ ّ‬

‫ﻣﻔﺎﻫﻴﻢ ﺣﻘﻮﻗﻰ ﻭ ﺷﺮﻋﻰ ﺑﻌﻀﻰ ﺍﺯ ﺍﺻﻄﻼﺣﺎﺕ ﻋﺮﺑﻰ ﻣﻮﺍﺭﺩ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﺹ ‪٢١‬‬

‫ﻣﺘﻌﺪﺩﻯ ﺩﺍﺭﺩ ﮐﻪ ﺑﺎ ﺍﺻﻄﻼﺣﺎﺕ ﻣﺸﺎﺑﻬﺶ ﺩﺭ ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ‪.‬‬ ‫ّ‬

‫ﻣﻘﺪﺳﻪ ﻣﺮﺍﻗﺒﺖ ﺧﺎﺹ ﻻﺯﻡ ﺩﺍﺭﺩ ﻭ‬ ‫ّ‬ ‫ﻣﺴﻠﻢ ﺍﺳﺖ ﮐﻪ ﺗﺮﺟﻤﮥ ﮐﺘﺐ ﻭ ﺁﺛﺎﺭ ّ‬

‫ﺑﺎﻳﺪ ﮐﺎﻣ‪ ‬ﺑﺎ ﺍﺻﻞ ﻣﻄﺎﺑﻖ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺑﻪ ﺧﺼﻮﺹ ﺩﺭ ﻣﻮﺭﺩ‬

‫ﺗﺎﻡ ﺩﺍﺭﺩ ﮐﻪ ﻣﺒﺎﺩﺍ ﺧﻮﺍﻧﻨﺪﻩ ﺭﺍ ﺍﺯ ﺣﻘﻴﻘﺖ ﻣﻄﻠﺐ‬ ‫ﮐﺘﺎﺏ ﺍﺣﮑﺎﻡ ﺍﻫﻤﻴﺖ ّ‬

‫ﻣﻨﺤﺮﻑ ﺳﺎﺯﺩ ﻭﻳﺎ ﺑﻪ ﻣﺠﺎﺩﻻﺕ ﺑﻰ ﺛﻤﺮ ﻣﺸﻐﻮﻝ ﺩﺍﺭﺩ‪ .‬ﺑﻪ ﻧﺤﻮﻯ ﮐﻪ‬

‫ﭘﻴﺶ ﺑﻴﻨﻰ ﻣﻴﺸﺪ ﺗﺮﺟﻤﮥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﮐﺎﺭﻯ ﺑﺴﻴﺎﺭ ﻣﺸﮑﻞ‬ ‫ﻣﺘﺒﺤﺮ ﻭ ﺧﺒﺮﻩ ﺩﺭ ﺑﻼﺩ ﻋﺎﻟﻢ‬ ‫ﺑﻮﺩ ﻭ ﻣﺴﺘﻠﺰﻡ ﺁﻥ ﮔﺮﺩﻳﺪ ﮐﻪ ﺑﺎ ﺍﻓﺮﺍﺩ‬ ‫ّ‬

‫ﻣﺸﻮﺭﺕ ﺷﻮﺩ‪ .‬ﭼﻮﻥ ﺗﻘﺮﻳﺒﴼ ﻳﮏ ﺛﻠﺚ ﺭﺍ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ّ‬ ‫ﺣﺘﻰ ﺍﻟﻤﻘﺪﻭﺭ ﺑﻘﻴﮥ ﮐﺘﺎﺏ ﺑﺎ ﺭﻋﺎﻳﺖ‬ ‫ﺗﺮﺟﻤﻪ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻻﺯﻡ ﺑﻮﺩ ﮐﻪ ّ‬ ‫ﺻﺤﺖ ﻣﻌﻨﻰ‪ ،‬ﺯﻳﺒﺎﺋﻰ ﮐﻼﻡ ﻭ‬ ‫ﺍﻳﻦ ﻣﻮﺍﺯﻳﻦ ﺳﻪ ﮔﺎﻧﻪ ﺗﺮﺟﻤﻪ ﮔﺮﺩﺩ‪ ،‬ﻳﻌﻨﻰ‬ ‫ّ‬

‫ﻫﻢ ﺁﻫﻨﮕﻰ ﺑﺎ ﺍﺳﻠﻮﺏ ﺗﺮﺟﻤﮥ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪.‬‬ ‫ّ‬ ‫ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺗﺮﺟﻤﮥ ﺍﻳﻦ ﺳﻔﺮ ﺟﻠﻴﻞ ﺍﺯ ﻟﺤﺎﻅ ﺗﻄﺎﺑﻖ ﺑﺎ ﺍﺻﻞ‬

‫ﻓﻰ ﺍﻟﺠﻤﻠﻪ ﺑﻪ ﻣﺮﺣﻠﻪﺍﻯ ﺭﺳﻴﺪﻩ ﮐﻪ ﺣﺎﻝ ﻗﺎﺑﻞ ﺍﻧﺘﺸﺎﺭ ﺍﺳﺖ‪ .‬ﻣﻌﺬﻟﮏ‬

‫ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﺍﻳﻦ ﺗﺮﺟﻤﻪ ﻣﻮﺟﺐ ﻋﺮﺿﮥ ﺳﺆﺍﻻﺕ ﻭ ﭘﻴﺸﻨﻬﺎﺩ ﻫﺎﺋﻰ‬ ‫ﺧﻮﺍﻫﺪ ﺷﺪ ﮐﻪ ﻣﺤﺘﻤ‪ ‬ﻣﻄﺎﻟﺐ ﻣﻨﺪﺭﺟﻪ ﺩﺭ ﺁﻥ ﺭﺍ ﺭﻭﺷﻨﺘﺮ ﺧﻮﺍﻫﺪ‬ ‫ﺗﻬﻴﮥ ﺗﻮﺿﻴﺤﺎﺕ ﻭ‬ ‫ﺳﺎﺧﺖ‪ .‬ﺑﺮﺍﻯ ﺍﻣﻮﺭ ﺗﺮﺟﻤﻪ ﻭ ﻣﻘﺎﺑﻠﻪ ﻭ ﺗﺼﺤﻴﺢ ﻭ ّ‬

‫ﺩﻗﺖ‬ ‫ﻳﺎﺩﺩﺍﺷﺘﻬﺎ ﻟﺠﻨﻪ ﻫﺎﺋﻰ ﺍﻧﺘﺨﺎﺏ ﮔﺮﺩﻳﺪ ﻭ ﺍﻳﻦ ﻫﻴﺄﺕ ﺍﺯ ﻣﺠﻬﻮﺩﺍﺕ ﻭ ّ‬ ‫ﻣﺤﻮﻟﻪ ﺍﻇﻬﺎﺭ ﺍﻣﺘﻨﺎﻥ ﻓﺮﺍﻭﺍﻥ‬ ‫ﮐﺎﻣﻞ ﺍﻋﻀﺎﻯ ﻣﻨﺘﺨﺒﻪ ﺩﺭ ﺍﻧﺠﺎﻡ ﻭﻇﺎﻳﻒ‬ ‫ّ‬

‫ﺹ ‪٢٢‬‬

‫ﻣﻰ ﻧﻤﺎﻳﺪ ﻭﻣﻄﻤﺌﻦ ﺍﺳﺖ ﮐﻪ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﺍﺯ ﻗﺮﺍﺋﺖ ﺍﻳﻦ ﺍﻭﻟﻴﻦ ﺗﺮﺟﻤﮥ‬ ‫ﺣﺪﻯ‬ ‫ﻣﺼﻮﺑﮥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﻻ ﺍﻗﻞ ﺗﺎ ّ‬ ‫ّ‬

‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ ﺩﻭﺭ ﺑﻬﺎﺋﻰ ﻭﻗﻮﻑ ﺧﻮﺍﻫﻨﺪ ﻳﺎﻓﺖ‪.‬‬ ‫ﻣﺤﺪﻭﺩ ﺑﻪ ﺟﻼﻝ ﻭ ﻋﻈﻤﺖ ّ‬

‫ﺗﺤﻮﻻﺕ ﺍﻳﻦ ﻋﺼﺮ ﺭﺳﻴﺪﻩ‬ ‫ﺟﻬﺎﻧﻰ ﮐﻪ ﺩﺭ ﺁﻧﻴﻢ ﺑﻪ ﺗﺎﺭﻳﮑﺘﺮﻳﻦ ﻣﺮﺣﻠﻪ ﺍﺯ‬ ‫ّ‬

‫ﮐﻪ ﺍﺯ ﻧﻈﺮ ﺗﻐﻴﻴﺮﺍﺕ ﺍﺳﺎﺳﻰ ﺩﺭ ﺗﺎﺭﻳﺦ ﭘﺮ ﺁﺷﻮﺏ ﺧﻮﺩ ﺑﻰ ﺳﺎﺑﻘﻪ ﺍﺳﺖ‪.‬‬

‫ﻣﻠﺖ ﻭﺩﻳﻦ ﺑﺎ ﺍﻳﻦ ﻓﺮﺻﺖ ﺧﻄﻴﺮ ﻣﻮﺍﺟﻪ‬ ‫ﺍﻫﻞ ﻋﺎﻟﻢ ﺍﺯ ﻫﺮ ﻧﮋﺍﺩ ﻭ ّ‬

‫ﻣﻠﻰ ﻭ ﺗﺒﺎﻳﻨﺎﺕ ﻗﻮﻣﻰ ﮐﻪ ﺑﻴﻦ ﺁﻧﺎﻥ ﺟﺪﺍﺋﻰ‬ ‫ﺗﻌﻠﻘﺎﺕ ّ‬ ‫ﮔﺸﺘﻪ ﺍﻧﺪ ﮐﻪ ﺍﺯ ّ‬

‫ﻇﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺁﻳﻨﺪ ﻭﮐﺮﮤ‬ ‫ﺍﻓﮑﻨﺪﻩ ﻗﺪﻡ ﻓﺮﺍﺗﺮ ﻧﻬﻨﺪ ﻭ ﺩﺭ ّ‬

‫ﺍﺭﺽ ﺭﺍ ﻭﻃﻨﻰ ﻭﺍﺣﺪ ﺷﻤﺎﺭﻧﺪ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ﺍﺻﻼﺡ ﻋﺎﻟﻢ ﻭ ﺭﺍﺣﺖ ﺍﻣﻢ ‪ . . .‬ﻇﺎﻫﺮ ﻧﺸﻮﺩ ﻣﮕﺮ ﺑﻪ‬

‫ﺍﺗﺤﺎﺩ ﻭ ﺍّﺗﻔﺎﻕ ‪ .‬ﺍﻣﻴﺪ ﺍﺳﺖ ﮐﻪ ﺍﻧﺘﺸﺎﺭ ﺗﺮﺟﻤﮥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ‬ ‫ّ‬

‫ﺍﻟﻨﻄﺎﻕ ﺣﺮﮐﺘﻰ ﺗﺎﺯﻩ ﺑﺨﺸﺪ‬ ‫ﺍﻗﺪﺱ ﺩﺭ‬ ‫ّ‬ ‫ﺗﺤﻘﻖ ﺍﻳﻦ ﻣﻘﺼﺪ ﺟﻠﻴﻞ ﻭ ﻭﺳﻴﻊ ّ‬

‫ﻭﺍﺑﻮﺍﺏ ﺟﺪﻳﺪﻯ ﺭﺍ ﺑﺮﺍﻯ ﺍﺣﻴﺎﻯ ﻋﻤﻮﻡ ﺍﻫﻞ ﻋﺎﻟﻢ ﺑﮕﺸﺎﻳﺪ‪.‬‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﺹ ‪٢٣‬‬

‫ﺗﻮﺻﻴﻒ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﻗﻠﻢ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ّ‬ ‫ﺗﺮﺟﻤﻪ ﺍﺯ )ﮔﺎﺩ ﭘﺎﺳﺰﺑﺎﻯ(‬ ‫ﻣﺤﻴﺮﺍﻟﻌﻘﻮﻝ ﺑﻮﺩ ﻭﻟﻰ ﻓﻰ ﺍﻟﻮﺍﻗﻊ‬ ‫ﺍﻋﻼﻥ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﻫﺮ ﭼﻨﺪ ﺑﺪﻳﻊ ﻭ‬ ‫ّ‬

‫ﺧﻼﻗﮥ ﺷﺪﻳﺪﺗﺮﻯ ﺑﻮﺩ ﮐﻪ ﺷﺎﺭﻉ ﺍﻳﻦ ﺁﺋﻴﻦ ﻧﺎﺯﻧﻴﻦ ﺑﺎ ﻧﺰﻭﻝ‬ ‫ﻗﻮﮤ ّ‬ ‫ﻃﻠﻴﻌﮥ ّ‬ ‫ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺩﺭ ﻧﻬﺎﻳﺖ ﻗﺪﺭﺕ ﻇﺎﻫﺮ ﻓﺮﻣﻮﺩ ﻭ ﺁﻥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ‬

‫ﻧﻴﺮ ﺁﻓﺎﻕ ﻣﺤﺴﻮﺏ‬ ‫ﺍﻳﺎﻡ ﺍﺷﺮﺍﻕ ّ‬ ‫ﺍﻫﻢ ﺍﺛﺮ ﻗﻠﻢ ﺍﻋﻠﻰ ﺩﺭ ّ‬ ‫ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ّ‬

‫ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻳﻌﻨﻰ ﺍﻋﻈﻢ ﻣﺨﺰﻥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ‬ ‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ‬ ‫ﺩﻭﺭﺑﻬﺎﺋﻰ ﺭﺍﻣﻴﺘﻮﺍﻥ ﺍﺑﻬﻰ ّ‬ ‫ﻫﻮﻳﺖ ﺟﻤﺎﻝ ﻗﺪﻡ ﻭﻧﻴﺰ ّ‬ ‫ﺗﺠﻠﻰ ﺍﺯ ّ‬

‫ﺍﻳﻦ ﺩﻭﺭ ﺍﻓﺨﻢ ﻭ ﻣﻨﺸﻮﺭ ﻧﻈﻢ ﺍﻋﻈﻢ ﺷﻤﺮﺩ ﻭ ﺑﻪ ﺁﻥ ﺳﻔﺮ ﺟﻠﻴﻞ ﺩﺭ‬

‫ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﺍﺷﺎﺭﺕ ﺭﻓﺘﻪ ﻭ ﺍﺷﻌﻴﺎﻯ ﻧﺒﻰ ﺑﻪ ﺁﻥ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻩ ﻭ ﺩﺭ‬

‫ﻳﻮﺣﻨﺎ ﺑﻪ ﺍﻭﺻﺎﻑ ﺳﻤﺎء ﺟﺪﻳﺪ ﻭ ﺍﺭﺽ ﺟﺪﻳﺪ ﻭ‬ ‫ﻣﮑﺎﺷﻔﺎﺕ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﻪ ﻭ ﻋﺮﻭﺱ ﻭ ﺍﻭﺭﺷﻠﻴﻢ‬ ‫ﺭﺏ ﻭ ﻣﺪﻳﻨﮥ ّ‬ ‫ﻫﻴﮑﻞ ّ‬

‫ﺍﻟﺴﻤﺂء ﻣﻮﺻﻮﻑ ﮔﺸﺘﻪ ‪ .‬ﺷﺮﺍﻳﻊ ﻭ ﺍﺣﮑﺎﻣﺶ‬ ‫ﺍﻟﻨﺎﺯﻝ ﻣﻦ ّ‬ ‫ﺟﺪﻳﺪ ّ‬

‫ﻳﺘﻐﻴﺮ ﻣﺎﻧﺪ ﻭ ﻧﻄﺎﻕ ﻧﻈﻢ ﺑﺪﻳﻌﺶ ﺟﻤﻴﻊ‬ ‫ﻻﺍﻗﻞ ﻳﮏ ﻫﺰﺍﺭ ﺳﺎﻝ ﺛﺎﺑﺖ ﻭﻟﻦ ّ‬ ‫ﻋﺎﻟﻢ ﺭﺍ ﻓﺮﺍ ﮔﻴﺮﺩ‪.‬‬

‫ﺧﻤﺎﺭ ﺩﻳﺮﻯ ﻧﮕﺬﺷﺖ ﮐﻪ‬ ‫ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺑﻴﺖ ﻋﻮﺩﻯ‬ ‫ّ‬

‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﮔﺸﺖ ) ﺩﺭ ﺣﺪﻭﺩ ﺳﻨﮥ ‪ ١٨٧٣‬ﻣﻴﻼﺩﻯ ( ﻭ‬ ‫ﺹ ‪٢٤‬‬ ‫ﻣﺪﻋﻴﺎﻥ‬ ‫ﺍﻳﺎﻣﻰ ﺑﻮﺩ ﮐﻪ ﻭﺟﻮﺩ ﻣﺒﺎﺭﮐﺶ ﺍﺯﺩﺳﺖ ﺩﺷﻤﻨﺎﻥ ﻭ ّ‬ ‫ﺍﻳﻦ ﻣﻘﺎﺭﻥ ﺑﺎ ّ‬

‫ﺍﻳﻤﺎﻥ ﺑﻪ ﻣﺼﺎﺋﺐ ﺑﻰ ﻣﻨﺘﻬﻰ ﻣﺤﺎﻁ ﻭ ﮔﺮﻓﺘﺎﺭ ﺑﻮﺩ‪ .‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻣﺨﺰﻥ‬

‫ﻵﻟﻰ ﺛﻤﻴﻨﮥ ﻇﻬﻮﺭ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻟﺤﺎﻅ ﻭﺿﻊ ﺍﺻﻮﻝ ﻭ ﻣﺒﺎﺩﻯ‬ ‫ﻣﺆﺳﺴﺎﺕ ﺍﺩﺍﺭﻯ ﻭ ﺗﻌﻴﻴﻦ ﻭﻇﺎﺋﻒ ﻭ ﺗﻔﻮﻳﺾ ﺍﺧﺘﻴﺎﺭﺍﺕ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﺗﺄﺳﻴﺲ ّ‬ ‫ّ‬

‫ﺳﻤﺎﻭﻳﻪ ﺑﻰ ﻣﺜﻴﻞ ﻭ‬ ‫ﻣﺨﺘﺼﻪ ﺑﻪ ﺟﺎﻧﺸﻴﻦ ﺷﺎﺭﻉ ﺍﻣﺮ ﻣﺒﻴﻦ ﺩﺭ ﺑﻴﻦ ﺻﺤﻒ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﮥ ﺳﺎﻟﻔﻪ‬ ‫ﻋﺪﻳﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﻧﻪ ﺩﺭ ﻋﻬﺪ ﻋﺘﻴﻖ ﻭ ﻧﻪ ﺩﺭ ﺳﺎﻳﺮ ﮐﺘﺐ‬ ‫ّ‬

‫ﻣﺪﻭﻧﻪ ﻋﻴﻨﴼ ﺑﻪ ﻧﺤﻮﻯ ﮐﻪ ﻧﻔﺲ ﺷﺎﺭﻉ ﺑﻴﺎﻥ‬ ‫ﻫﺮﮔﺰ ﺍﻭﺍﻣﺮ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ّ‬

‫ﻓﺮﻣﻮﺩﻩ ﻣﺴﻄﻮﺭ ﻧﻴﺴﺖ ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﻧﺠﻴﻞ ﮐﻠﻤﺎﺕ ﻭ ﺑﻴﺎﻧﺎﺕ ﻣﻌﺪﻭﺩﻯ‬ ‫ﮐﻪ ﺑﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﻓﺎﻗﺪ ﺩﺳﺘﻮﺭﺍﺕ ﻭ ﻫﺪﺍﻳﺖ ﺻﺮﻳﺢ‬ ‫ﺩﺭ ﺑﺎﺭﮤ ﺍﺩﺍﺭﮤ ﺍﻣﻮﺭ ﺁﺗﻴﮥ ﺁﻥ ﺩﻳﺎﻧﺖ ﺍﺳﺖ ﻭ ﺣﺘّﻰ ﺩﺭ ﻗﺮﺁﻥ ﺑﺎ ﺍﻳﻨﮑﻪ‬

‫ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺍﺣﮑﺎﻡ ﻭ ﺍﻭﺍﻣﺮ ﺭﺍ ﺩﺭ ﻧﻬﺎﻳﺖ ﺻﺮﺍﺣﺖ ﺗﺸﺮﻳﻊ‬ ‫‪،‬ﺍﻣﺎ‬ ‫ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ‪ ،‬ﺍﻣﺮ ﺧﻼﻓﺖ ﻭ ﻭﺻﺎﻳﺖ ﺩﺭ ﺁﻥ ﻣﺴﮑﻮﺕ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ّ‬ ‫ﻣﻘﺪﺱ‬ ‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﮐﻪ ﻣﻦ ﺍﻟﺒﺪﻭ ﺍﻟﻰ ﺍﻟﺨﺘﻢ ﺍﺯ ﻗﻠﻢ ﺷﺎﺭﻉ ّ‬

‫ﺍﻳﻦ ﺩﻭﺭ ﺍﻋﻈﻢ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ﻫﻢ ﻣﺨﺰﻥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻣﻰ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ‬

‫ﺑﺮﺍﻯ ﻧﺴﻠﻬﺎﻯ ﺁﺗﻴﻪ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻭﻧﻈﻢ ﺟﻬﺎﻥ ﺁﺭﺍﻳﺶ ﺑﺮﺁﻥ ﺍﺳﺎﺱ ﺍﺳﺘﻮﺍﺭ‬ ‫ﻣﺤﻮﻝ ﻓﺮﻣﻮﺩﻩ ﻭ‬ ‫ﺷﻮﺩ ﻭ ﻫﻢ ﻭﻇﻴﻔﮥ ﺗﺒﻴﻴﻦ ﺁﻳﺎﺕ ﺭﺍ ﺑﻪ ﻣﺮﮐﺰ ﻋﻬﺪ‬ ‫ّ‬

‫ﺿﺮﻭﺭﻳﻪ ﺍﻯ ﺭﺍ ﮐﻪ ﻳﮕﺎﻧﻪ ﺿﺎﻣﻦ ﺍﺻﺎﻟﺖ ﻭ ﮐﺎﻓﻞ ﻭﺣﺪﺕ‬ ‫ﻣﺆﺳﺴﺎﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﻭﻣﻌﻴﻦ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻘﺮﺭ‬ ‫ّ‬ ‫ﺍﺻﻠﻴﮥ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ ّ‬ ‫ّ‬

‫ﻣﺪﻧﻴﺖ ﺁﻳﻨﺪﮤ ﻋﺎﻟﻢ ﮐﻪ ﺑﻪ ﺍﻭﺻﺎﻑ ﻭﺍﻟﻘﺎﺏ‬ ‫ﺻﺎﺣﺐ ﻭ ُﻣﻨﺰﻝ ﺍﻳﻦ ﻣﻨﺸﻮﺭ‬ ‫ّ‬ ‫ﺹ ‪٢٥‬‬ ‫ﻣﺆﻟﻒ ﻗﻠﻮﺏ‬ ‫ﺭﺏ ﻣﺨﺘﺎﺭ ﻭ ُﻣﻨﺠﻰ ﺍﻋﻈﻢ ﻭ ّ‬ ‫ﺩﺍﻭﺭ ﮐﺮﺩﮔﺎﺭ ﻭﺷﺎﺭﻉ ﺍﺣﮑﺎﻡ ّ‬

‫ﺑﻨﻰ ﺁﺩﻡ ﻣﻮﺻﻮﻑ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﻪ ﺳﻼﻃﻴﻦ ﻋﺎﻟﻢ ﺷﺮﻉ ﺍﻧﻮﺭ ﻭ‬ ‫ﻧﺎﻣﻮﺱ ﺍﮐﺒﺮ ﺭﺍﺍﺑﻼﻍ ﻓﺮﻣﻮﺩﻩ‪،‬ﺁﻧﺎﻥ ﺭﺍﻣﻤﻠﻮﮎ ﻭﺧﻮﺩ ﺭﺍﻣﻠﮏ ﺍﻟﻤﻠﻮﮎ‬ ‫ﻣﻰ ﺧﻮﺍﻧﺪ ﻭﺗﺼﺮﻳﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺍﺑﺪﴽﺍﺭﺍﺩﮤ ﺗﺴﺨﻴﺮ ﻣﻤﺎﻟﮑﺸﺎﻥ ﺭﺍ‬

‫ﺣﻖ ﺧﻮﻳﺶ ﻣﻰ ﺩﺍﻧﺪ ﻭﻧﻴﺰ‬ ‫ﻧﺪﺍﺭﺩ ﻭ ﻣﻨﺤﺼﺮﴽ‬ ‫ﺗﺼﺮﻑ ﻣﺪﺍﻳﻦ ﻗﻠﻮﺏ ﺭﺍ ّ‬ ‫ّ‬ ‫ﻋﻠﻤﺎء ﻭ ﺭﺅﺳﺎﻯ ﺍﺩﻳﺎﻥ ﺭﺍ ﺗﺤﺬﻳﺮ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﮐﺘﺎﺏ ﺍ‪ ‬ﺭﺍﺑﺎﺍﺻﻮﻝ‬

‫ﺍﻟﻨﺎﺱ ﻗﻴﺎﺱ ﻧﻨﻤﺎﻳﻨﺪ ﺑﻠﮑﻪ ﺁﻥ ﺭﺍ ﻗﺴﻄﺎﺱ‬ ‫ﻭ ﻣﻮﺍﺯﻳﻦ ﻣﺼﻄﻠﺤﮥ ﺑﻴﻦ ّ‬ ‫ﻣﺆﺳﺴﮥ‬ ‫ﺍﻟﺤﻖ ﺑﻴﻦ ﺍﻟﺨﻠﻖ ﺷﻤﺮﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ ﮐﺮﻳﻢ ﺻﺮﻳﺤﴼ ّ‬ ‫ّ‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍ ﺗﺄﺳﻴﺲ ﻭ ﻭﻇﺎﺋﻒ ﻣﺨﺼﻮﺻﻪ ﺍﺵ ﺭﺍ ﺗﻌﻴﻴﻦ ﻭ ﻭﺍﺭﺩﺍﺗﺶ ﺭﺍ‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﻣﺸﺨﺺ ﻭ ﺍﻋﻀﺎﻳﺶ ﺭﺍ ﺑﻪ ﺭﺟﺎﻝ ﺍﻟﻌﺪﻝ ﻭ ﻭﮐﻼء ﺍ‪ ‬ﻭﺍﻣﻨﺎء ّ ٰ‬ ‫ّ‬

‫ﺣﻖ ﺗﺒﻴﻴﻦ‬ ‫ﺗﺴﻤﻴﻪ ﻭ ﻣﺮﮐﺰ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﻻﺷﺎﺭﻩ ﺗﻌﻴﻴﻦ ﻭ ّ‬

‫ﺁﻳﺎﺕ ﺭﺍ ﺑﻪ ﺍﻭ ﺗﻔﻮﻳﺾ ﻭ ﻭﻻﻳﺖ ﺍﻣﺮ ﺭﺍ ﺗﻠﻮﻳﺤﴼﭘﻴﺶ ﺑﻴﻨﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪﻭ‬

‫ﺑﺮ ﺻﻮﻟﺖ ﻧﻈﻢ ﺑﺪﻳﻊ ﺟﻬﺎﻥ ﺁﺭﺍﻳﺶ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻩ‪ ،‬ﻣﻘﺎﻡ ﻋﻈﻴﻢ ﻋﺼﻤﺖ‬ ‫ﮐﺒﺮﻯ ﺭﺍ ﺗﻮﺿﻴﺢ ﻓﺮﻣﻮﺩﻩ ﻭ ﺁﻥ ﺭﺍ‬ ‫ﻣﺨﺘﺺ ﺑﻪ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﻭ ﻣﻮﻫﺒﺖ ﺫﺍﺗﻰ‬ ‫ّ‬ ‫ٰ‬

‫ﺣﺪ ﺍﻗﻞ‬ ‫ﺧﻮﻳﺶ ﺩﺍﻧﺴﺘﻪ ﻭ ﻇﻬﻮﺭ ﻣﻈﻬﺮ ﺍﻣﺮ ﺟﺪﻳﺪﻯ ﺭﺍ ﻗﺒﻞ ﺍﺯ ﺍﺗﻤﺎﻡ ّ‬ ‫ﻫﺰﺍﺭﺳﺎﻝ ﻣﻤﺘﻨﻊ ﻭﻣﺤﺎﻝ ﻣﻰ ﺷﻤﺎﺭﻧﺪ ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺣﮑﻢ ﺻﻼﺕ ﺭﺍ ﻧﺎﺯﻝ ﻭ ﻣﻴﻘﺎﺕ ﻭ‬ ‫ﻣﻴﺖ‬ ‫ّ‬ ‫ﻣﺪﺕ ﺻﻮﻡ ﺭﺍ ﺗﻌﻴﻴﻦ ﻭ ﺣﮑﻢ ﻧﻤﺎﺯ ﺟﻤﺎﻋﺖ ﺭﺍ ﺟﺰ ﺩﺭ ﺻﻼﺕ ّ‬

‫ﻣﺮﺗﻔﻊ‪ ،‬ﻗﺒﻠﮥ ﺍﻫﻞ ﺑﻬﺎء ﺭﺍ ﺗﺜﺒﻴﺖ ﻭ ﺣﻘﻮﻕ ﺍ‪ ‬ﺭﺍ ﺗﻨﺼﻴﺺ ﻭ ﺍﺣﮑﺎﻡ ﺍﺭﺙ‬

‫ﺹ ‪٢٦‬‬ ‫ﻣﺆﺳﺴﻪ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺭﺍ ﺗﺄﺳﻴﺲ ﻭ ﺿﻴﺎﻓﺎﺕ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﻭ‬ ‫ﺭﺍ ﺗﺸﺮﻳﻊ ﻭ ّ‬ ‫ﺭﻭﺣﺎﻧﻴﻮﻥ ﺭﺍ‬ ‫ﻣﻘﺮﺭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺑﺴﺎﻁ‬ ‫ّ‬ ‫ﺍﻳﺎﻡ ﻫﺎء ﺭﺍ ّ‬ ‫ﺍﻋﻴﺎﺩ ﺑﻬﺎﺋﻰ ﻭ ّ‬

‫ﺭﻫﺒﺎﻧﻴﺖ ﻭ ﺭﺳﻢ‬ ‫ﺗﮑﺪﻯ ﻭ‬ ‫ﻣﻨﻄﻮﻯ ﻭ ﺑﺮﺩﻩ ﻓﺮﻭﺷﻰ ﺭﺍ ﺗﺤﺮﻳﻢ ﻭ ﺭﻳﺎﺿﺖ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺗﻮﺑﻪ ﻭ ﺍﻗﺮﺍﺭ ﺑﻪ ﻣﻌﺎﺻﻰ ﻭ ﺍﺭﺗﻘﺎء ﺑﺮ ﻣﻨﺎﺑﺮ ﻭ ﺗﻘﺒﻴﻞ ﺍﻳﺎﺩﻯ ﺭﺍﻧﻬﻰ‬

‫ﻣﻘﺮﺭ ﻭ ﻇﻠﻢ ﺑﺮ ﺣﻴﻮﺍﻥ ﻭ ﮐﺴﺎﻟﺖ ﻭ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ .‬ﺗﻮﺣﻴﺪ ﺯﻭﺟﻪ ﺭﺍ ّ‬

‫ﺑﻄﺎﻟﺖ ﻭ ﺍﻓﺘﺮﺍء ﻭ ﻏﻴﺒﺖ ﺭﺍ ﻣﺮﺩﻭﺩ ﻭ ﻃﻼﻕ ﺭﺍ ﻣﺒﻐﻮﺽ ﻭﻗﻤﺎﺭ ﻭﺷﺮﺏ‬ ‫ﺍﻓﻴﻮﻥ ﻭ ﻣﺴﮑﺮﺍﺕ ﺭﺍ ﺣﺮﺍﻡ ﻭ ﺣﺪﻭﺩ ﻣﺠﺎﺯﺍﺕ ﻗﺘﻞ ﻭ ﺯﻧﺎ ﻭ ﺳﺮﻗﺖ ﻭ‬

‫ﻣﻌﻴﻦ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ .‬ﺍﻫﻤﻴﺖ ﺍﻣﺮ ﺍﺯﺩﻭﺍﺝ ﺭﺍ ﺗﺄﻳﻴﺪ‬ ‫ﺣﺮﻕ ﻋﻤﺪﻯ ﺑﻴﺖ ﺭﺍ ّ‬

‫ﻭﺷﺮﺍﻳﻂ ﻻﺯﻣﻪ ﺍﺵ ﺭﺍ ﻭﺿﻊ ﻣﻰ ﮐﻨﻨﺪ‪ .‬ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﺻﻨﻌﺖ ﻭﺍﻗﺘﺮﺍﻑ ﺭﺍ‬

‫ﻭﺍﺟﺐ ﻭ ﺁﻥ ﺭﺍ ﻧﻔﺲ ﻋﺒﺎﺩﺕ ﻣﺤﺴﻮﺏ ﻣﻰ ﺩﺍﺭﻧﺪ‪ .‬ﻟﺰﻭﻡ ﺗﺪﺍﺭﮎ ﻭﺳﺎﻳﻞ‬

‫ﻭ ﻭﺳﺎﻳﻂ ﺗﻌﻠﻴﻢ ﻭﺗﺮﺑﻴﺖ ﺍﻃﻔﺎﻝ ﺭﺍ ﺗﺼﺮﻳﺢ ﻭﻫﺮ ﻓﺮﺩﻯ ﺭﺍ ﺩﺭ ﺗﻨﻈﻴﻢ‬

‫ﻣﮑﻠﻒ ﻣﻴﺴﺎﺯﻧﺪ‪.‬‬ ‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ ﻭ ﺍﻃﺎﻋﺖ ﻣﺤﻀﻪ ﺍﺯ ﺣﮑﻮﻣﺖ ﻣﺘﺒﻮﻋﻪ‬ ‫ّ‬ ‫ّ‬

‫ﻏﻴﺮﺍﺯﺍﻳﻦ ﻓﺮﺍﻳﺾ ﻣﺬﮐﻮﺭﻩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﭘﻴﺮﻭﺍﻥ ﺧﻮﻳﺶ ﻧﺼﻴﺤﺖ‬

‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺑﺎﺍﻫﻞ ﺟﻤﻴﻊ ﺍﺩﻳﺎﻥ ﻣﻦ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎء ﺑﻪ ﺭﻭﺡ ﻭﺭﻳﺤﺎﻥ‬ ‫ﺟﺎﻫﻠﻴﻪ ﻭ‬ ‫ﺣﻤﻴﺖ‬ ‫ﺗﻌﺼﺐ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻌﺎﺷﺮ ﮔﺮﺩﻧﺪ ﻭﺍﻧﺬﺍﺭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﺯ ّ‬ ‫ﻧﺰﺍﻉ ﻭ ﺟﺪﺍﻝ ﻭ ﻓﺴﺎﺩ ﻭ ﻏﺮﻭﺭ ﻭ ﺍﺳﺘﮑﺒﺎﺭ ﺩﻭﺭ ﻭ ﺑﺮ ﮐﻨﺎﺭ ﺑﺎﺷﻨﺪ ‪ .‬ﺑﻪ‬

‫ﺗﻤﺴﮏ ﺟﻮﻳﻨﺪ‬ ‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ‬ ‫ﻧﻈﺎﻓﺖ ﻭ ﻟﻄﺎﻓﺖ ﻭ ﺻﺪﺍﻗﺖ ﻭ ﺍﻣﺎﻧﺖ ﻭ ّ‬ ‫ّ‬

‫ﻣﺘﺸﺒﺚ‬ ‫ﻭ ﺑﻪ ﻣﻬﻤﺎﻥ ﻧﻮﺍﺯﻯ ﻭ ﻭﻓﺎ ﻭ ﺍﺩﺏ ﻭ ﻣﺪﺍﺭﺍ ﻭ ﻋﺪﻝ ﻭﺍﻧﺼﺎﻑ‬ ‫ّ‬ ‫ﮔﺮﺩﻧﺪ ﻭ ﺑﻪ ﻣﺼﺪﺍﻕ ﮐﻮﻧﻮﺍ ﮐﺎﻻﺻﺎﺑﻊ ﻓﻰ ﺍﻟﻴﺪ ﻭ ﺍﻻﺭﮐﺎﻥ ﻟﻠﺒﺪﻥ‬

‫ﺹ ‪٢٧‬‬

‫ﺭﻓﺘﺎﺭ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﺮﺧﺪﻣﺖ ﺍﻣﺮﺍ‪ ‬ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ ﻭﺑﻪ ﺗﺄﻳﻴﺪﺍﺕ ﻣﺤﺘﻮﻣﮥ‬ ‫ﺍﻟﻬﻴﻪ ﻣﻄﻤﺌﻦ ﻭ ﻣﺴﺘﻈﻬﺮ ﺑﺎﺷﻨﺪ‪ .‬ﺑﻪ ﻋﻼﻭﻩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺯﻭﺍﻝ‬ ‫ّ‬

‫ﺣﺮﻳﺖ ﺣﻘﻴﻘﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ‬ ‫ﺷﺌﻮﻧﺎﺕ ﻓﺎﻧﻴﮥ ﻋﺎﻟﻢ ﺑﺸﺮﻯ ﺭﺍ ّ‬ ‫ﺗﺬﮐﺮ ﺩﺍﺩﻩ ﻭ ّ‬ ‫ﺍﺗﺒﺎﻉ ﺍﻭﺍﻣﺮﺵ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺬﺍﺭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺩﺭ ﺍﺟﺮﺍﻯ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ‬ ‫ّ‬ ‫ﻳﺘﺠﺰﻯ ﻳﻌﻨﻰ ﻋﺮﻓﺎﻥ‬ ‫ﺍﻟﻬﻴﻪ ﺁﻧﺎﻥ ﺭﺍ ﺭﺃﻓﺖ ﺍﺧﺬ ﻧﻨﻤﺎﻳﺪ ﻭ ﺩﻭ ﻓﺮﻳﻀﮥ ﻻ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺗﺒﺎﻉ ﺟﻤﻴﻊ ﺍﻭﺍﻣﺮ ﻧﺎﺯﻟﻪﺍﺵ ﺭﺍ ﻭﺍﺟﺐ ﺳﺎﺧﺘﻪ ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‬ ‫ﻣﻄﻠﻊ ﺍﻣﺮ ﻭ ّ‬ ‫ﮐﻪ ﻟﻦ ﻳﻘﺒﻞ ﺍﺣﺪ ﻫﻤﺎ ﺩﻭﻥ ﺍﻻﺧﺮ‪.‬‬

‫ﻗﺎﺭﮤ‬ ‫ﻣﻬﻤﮥ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ ﺟﻠﻴﻞ ﺩﻋﻮﺕ ﺭﺅﺳﺎﻯ ﺟﻤﻬﻮﺭ ّ‬ ‫ﻣﻄﺎﻟﺐ ّ‬

‫ﺍﻣﺮﻳﮑﺎﺍﺳﺖ ﮐﻪ ﻳﻮﻡ ﺍ‪ ‬ﺭﺍ ﻣﻐﺘﻨﻢ ﺷﻤﺎﺭﻧﺪ ﻭﻫﻴﮑﻞ ﻣﻠﮏ ﺭﺍ ﺑﻪ ﻃﺮﺍﺯ‬ ‫ﻣﺰﻳﻦ ﺩﺍﺭﻧﺪ ﻭ ﺍﻋﻀﺎء ﻣﺠﺎﻟﺲ ﺷﻮﺭ ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﺭﺍ ﻣﺄﻣﻮﺭ‬ ‫ﻋﺪﻝ ّ‬

‫ﺧﻂ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﮐﻨﻨﺪ‪.‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻳﮏ ﻟﺴﺎﻥ ﻋﻤﻮﻣﻰ ﻭﻫﻤﭽﻨﻴﻦ ﻳﮏ ّ‬ ‫ﻭﻳﻠﻬﻠﻢ ﺍﻭﻝ ﺭﺍ ﮐﻪ ﺑﺮﻧﺎﭘﻠﻴﻮﻥ ﺳﻮﻡ ﻏﺎﻟﺐ ﮔﺮﺩﻳﺪ ﺗﺤﺬﻳﺮﻭﻓﺮﺍﻧﺴﻮﺍﮊﻭﺯﻑ‬

‫ﺍﻣﭙﺮﺍﻃﻮﺭ ﺍﻃﺮﻳﺶ ﺭﺍ ﺗﻮﺑﻴﺦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺩﺭ ﻃﻰ ﺻﺪﻭﺭ ﺍﻧﺬﺍﺭﺍﺕ‬ ‫ّ‬ ‫ﺷﺪﻳﺪﻩ ﺑﻪ ﺷﻮﺍﻃﻰ ﻧﻬﺮ ﺭﻳﻦ‪ ،‬ﺑﻪ ﺣﻨﻴﻦ ﺑﺮﻟﻴﻦ ﺍﺷﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻭ‬ ‫ﺍﺳﺘﻘﺮﺍﺭ ﮐﺮﺳﻰ ﻇﻠﻢ ﺩﺭﻣﺪﻳﻨﮥ ﮐﺒﻴﺮﻩ ﺭﺍ ﻣﺬﻣﻮﻡ ﻭﻓﻨﺎﻯ ﺯﻳﻨﺖ ﻇﺎﻫﺮﻩ ﻭ‬

‫ﺳﮑﺎﻥ ﺁﻥ ﺍﺭﺽ ﺭﺍ ﺍﺣﺎﻃﻪ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﺍﺧﺒﺎﺭ‬ ‫ﻣﺤﻦ ﻭﺑﻼﻳﺎﺋﻰ ﮐﻪ ّ‬

‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭﺍﺭﺽ ﻃﺎء ﻣﻮﻃﻦ ﺟﻤﺎﻝ ﻗﺪﻡ ﺭﺍ ﺑﻪ ﺑﺸﺎﺭﺕ ﺭﻭﺡ ﺑﺨﺶ ﻭ‬ ‫ﺗﺴﻠﻴﺖ ﺁﻣﻴﺰ ﻗﺪ ﺟﻌﻠﮏ ﺍ‪ ‬ﻣﻄﻠﻊ ﻓﺮﺡ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻣﻄﻤﺌﻦ‬

‫ﻣﻰ ﺳﺎﺯﻧﺪ ﻭ ﺻﻮﺕ ﺭﺟﺎﻝ ﺧﺮﺍﺳﺎﻥ ﺭﺍ ﮐﻪ ﺩﺭ ﺗﻬﻠﻴﻞ ﻭ ﺗﺴﺒﻴﺢ ﻏﻨﻰ‬ ‫ّ‬

‫ﺹ ‪٢٨‬‬

‫ﻣﺘﻌﺎﻝ ﻣﺮﺗﻔﻊ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭﻇﻬﻮﺭﺍﺻﺤﺎﺏ )ﺑﺄﺱ ﺷﺪﻳﺪ( ﺭﺍ ﺩﺭ ﺍﺭﺽ‬ ‫ﺭﺣﻤﻦ ﻗﻴﺎﻡ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ ﻭﻋﺪﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪.‬‬ ‫ﮐﺮﻣﺎﻥ ﮐﻪ ﺑﻪ ﺫﮐﺮﺧﺪﺍﻭﻧﺪ‬ ‫ٰ‬

‫ﺑﺮﺍﺩﺭ ﻋﻬﺪ ﺷﮑﻦ ﺑﻰ ﻭﻓﺎﺋﻰ ﺭﺍ ﮐﻪ ﭼﻨﺎﻥ ﻏﻢ ﻭﺍﻧﺪﻭﻫﻰ ﺑﺮ ﻗﻠﺐ‬

‫ﺣﻀﺮﺗﺶ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩ ﺑﻪ ﺻﺮﻑ ﻓﻀﻞ ﻭﻋﻄﺎ ﻣﻄﻤﺌﻦ ﻣﻰ ﺳﺎﺯﻧﺪ ﮐﻪ ﻓﻘﻂ‬ ‫ﺳﻴﺌﮥﺍﻭ ﺩﺭﮔﺬﺭﺩ‪.‬‬ ‫ﺍﮔﺮ ﺗﺎﺋﺐ ﺷﻮﺩ ﺧﺪﺍﻭﻧﺪ ﻏﻔﻮﺭ ﻭ ﮐﺮﻳﻢ ﺍﺯﺍﻋﻤﺎﻝ ّ‬

‫ﻣﻘﺪﺳﻰ ﮐﻪﺍﺯﻗﻠﻢ‬ ‫ﺟﻤﻴﻊ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺑﺮ ﺯﻳﻨﺖ ﻭﮐﻤﺎﻝ ﻣﻨﺪﺭﺟﺎﺕ ﮐﺘﺎﺏ ّ‬

‫ﺍﻟﺮﺣﻤﺔ ﻭ ﻗﺴﻄﺎﺱ‬ ‫ﺷﺎﺭﻉ ﻋﻈﻴﻢ ﺑﻪ ﺍﻟﻘﺎﺏ ﻓﺨﻴﻤﮥ ﻓﺮﺍﺕ ّ‬

‫ﻣﻠﻘﺐ ﻭ ﻣﻮﺻﻮﻑ‬ ‫ﺍﻟﻬﺪﻯ ﻭ ﺻﺮﺍﻁ ﺍﻻﻗﻮﻡ ﻭ ﻣﺤﻴﻰ ﺍﻟﻌﺎﻟﻢ ّ‬ ‫ٰ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺍﻓﺰﺍﻳﺶ ﻣﻰ ﺑﺨﺸﺪ‪.‬‬

‫ﺍﻟﻬﻴﻪ ﺭﺍ ﮐﻪ ﻣﺸﺘﻤﻞ ﺑﺮ‬ ‫ﻋﻼﻭﻩ ﺑﺮﺍﻳﻦ ﺟﻤﺎﻝ ﻗﺪﻡ ﺍﺣﮑﺎﻡ ﻭ ﺣﺪﻭﺩ ّ‬

‫ﻗﺴﻤﺖ ﺍﻋﻈﻢ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺒﻴﻦ ﺍﺳﺖ ﺗﺼﺮﻳﺤﴼ ﺑﻪ ﺭﻭﺡ ﺍﻟﺤﻴﻮﺍﻥ ﻟﻤﻦ‬

‫ﺍﻟﺸﺠﺮﻩ ﻭ‬ ‫ﻓﻰ ﺍﻻﻣﮑﺎﻥ ﻭ ﺣﺼﻦ ﺣﺼﻴﻦ ﻭ ﺍﺛﻤﺎﺭ ّ‬

‫ﺍﻟﺴﺒﺐ ﺍﻻﻋﻈﻢ ﻟﻨﻈﻢ ﺍﻟﻌﺎﻟﻢ ﻭ ﺣﻔﻆ ﺍﻻﻣﻢ ﻭ ﻣﺼﺒﺎﺡ‬ ‫ّ‬ ‫ﺍﻟﺤﮑﻤﺔ ﻭ ﺍﻟﻔﻼﺡ ﻭ ﻋﺮﻑ ﻗﻤﻴﺺ ﻭ ﻣﻔﺎﺗﻴﺢ‬

‫ﺭﺣﻤﺖ ﺑﺮﺍﻯ ﻋﺒﺎﺩ ﺗﻌﺒﻴﺮ ﻭﺗﻮﺻﻴﻒ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻭﻧﻴﺰ ﺩﺭ ﺷﺄﻥ ﺍﻳﻦ‬ ‫ﺯﻳﻨﺎﻫﺎ‬ ‫ﺻﺤﻴﻔﮥ ﻋﻠﻴﺎ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻗﻞ ّ‬ ‫ﺍﻥ ﺍﻟﮑﺘﺎﺏ ﻫﻮ ﺳﻤﺂء ﻗﺪ ّ ّ‬

‫ﻃﻮﺑﻰ ﻟﻤﻦ ﻳﻘﺮﺋﻪ ﻭ‬ ‫ﺍﻟﻨﻮﺍﻫﻰ ﻭ ﻫﻤﭽﻨﻴﻦ ‪:‬‬ ‫ﺑﺎﻧﺠﻢ ﺍﻻﻭﺍﻣﺮ ﻭ ّ‬ ‫ٰ‬ ‫ﻧﺰﻝ ﻓﻴﻪ ﻣﻦ ﺁﻳﺎﺕ ﺍ‪ ‬ﺍﻟﻤﻘﺘﺪﺭ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻤﺨﺘﺎﺭ‬ ‫ّ‬ ‫ﻳﺘﻔﮑﺮ ﻓﻴﻤﺎ ّ‬

‫ﻋﻠﻰ‬ ‫ﻧﺰﻝ‬ ‫ﻗﻞ ﻳﺎ ﻗﻮﻡ ﺧﺬﻭﻩ ﺑﻴﺪ ّ‬ ‫ﺍﻟﺘﺴﻠﻴﻢ ‪ ...‬ﻟﻌﻤﺮﻯ ﻗﺪ ّ‬ ‫ٰ‬ ‫ﺹ ‪٢٩‬‬

‫ﺍﻟﻌﻈﻤﻰ‬ ‫ﻟﺤﺠﺔ‬ ‫ﺍﻧﻪ‬ ‫ﺷﺄﻥ‬ ‫ّ‬ ‫ﻳﺘﺤﻴﺮ ﻣﻨﻪ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻻﻓﮑﺎﺭ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ‬ ‫ﻟﻠﻮﺭﻯ ﻭ ﺑﺮﻫﺎﻥ ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ﻟﻤﻦ ﻓﻰ ﺍﻻﺭﺿﻴﻦ ﻭ ّ ٰ‬ ‫ٰ‬

‫ﺑﺼﺮ‬ ‫ﻃﻮﺑﻰ ﻟﺬﺍﺋﻘﺔ ﻳﺠﺪ ﺣﻼﻭﺗﻬﺎﻭﻟﺬﻯ‬ ‫ﻭ ﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ٍ‬ ‫ٰ‬ ‫ﻳﻄﻠﻊ ﺑﺮﻣﻮﺯﻫﺎ ﻭ ﺍﺳﺮﺍﺭﻫﺎ‬ ‫ﻗﻠﺐ ّ‬ ‫ﻳﻌﺮﻑ ﻣﺎ ﻓﻴﻬﺎ ﻭ ﻟﺬﻯ ٍ‬

‫ﻣﺎﻧﺰﻝ ﻭﺍﻻﺷﺎﺭﺍﺕ‬ ‫ﺗﺎ‪ ‬ﻳﺮﺗﻌﺪ ﻇﻬﺮ ﺍﻟﮑﻼﻡ ﻣﻦ ﻋﻈﻤﺔ ّ‬

‫ﻟﺸﺪﺓ ﻇﻬﻮﺭﻫﺎ ﻭ ﻧﻴﺰ ‪ :‬ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺷﺄﻧﻰ‬ ‫ﺍﻟﻤﻘﻨﻌﺔ ّ‬ ‫ّ‬

‫ﻧﺎﺯﻝ ﺷﺪﻩ ﮐﻪ ﺟﺎﺫﺏ ﻭ ﺟﺎﻣﻊ ﺟﻤﻴﻊ ﺷﺮﺍﻳﻊ ﺍﻟﻬﻴّﻪ ﺍﺳﺖ‬

‫ﻃﻮﺑﻰ‬ ‫ﻟﻠﻤﺘﻔﮑﺮﻳﻦ‬ ‫ﻃﻮﺑﻰ‬ ‫ﻃﻮﺑﻰ ﻟﻠﻌﺎﺭﻓﻴﻦ‬ ‫ﻃﻮﺑﻰ ﻟﻠﻘﺎﺭﺋﻴﻦ‬ ‫ّ‬ ‫ٰ‬ ‫ٰ‬ ‫ٰ‬ ‫ٰ‬ ‫ﻟﻠﻤﺘﻔﺮﺳﻴﻦ ﻭﺑﻪ ﺍﻧﺒﺴﺎﻃﻰ ﻧﺎﺯﻝ ﺷﺪﻩ ﮐﻪ ﮐﻞ ﺭﺍ ﻗﺒﻞ ﺍﺯ‬ ‫ّ‬ ‫ﺍﻗﺒﺎﻝ ﺍﺣﺎﻃﻪ ﻓﺮﻣﻮﺩﻩ ﺳﻮﻑ ﻳﻈﻬﺮ ﻓﻰ ﺍﻻﺭﺽ ﺳﻠﻄﺎﻧﻪ ﻭ‬

‫ﻧﻔﻮﺫﻩ ﻭ ﺍﻗﺘﺪﺍﺭﻩ‪.‬‬ ‫ﮐﺘﺎﺏ ﺍﻗﺪﺱ‬

‫ﺑﺴﻤﻪ ﺍﻟﺤﺎﮐﻢ ﻋﻠﻰ ﻣﺎ ﮐﺎﻥ ﻭ ﻣﺎ ﻳﮑﻮﻥ‬

‫ﺹ‪١‬‬

‫ﺍﻭﻝ ﻣﺎ ﮐﺘﺐ ﺍ‪ ‬ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻋﺮﻓﺎﻥ‬ ‫ّ‬ ‫ﺍﻥ ّ‬

‫ﺍﻟﺬﻯ ﮐﺎﻥ‬ ‫ﻣﺸﺮﻕ ﻭﺣﻴﻪ ﻭ ﻣﻄﻠﻊ ﺍﻣﺮﻩ ّ‬

‫ﻣﻘﺎﻡ ﻧﻔﺴﻪ ﻓﻰ ﻋﺎﻟﻢ ﺍﻻﻣﺮ ﻭ ﺍﻟﺨﻠﻖ ﻣﻦ‬ ‫ﺑﮑﻞ ﺍﻟﺨﻴﺮ ﻭ ّﺍﻟﺬﻯ ﻣﻨﻊ‬ ‫ﻓﺎﺯ ﺑﻪ ﻗﺪ ﻓﺎﺯ‬ ‫ّ‬

‫ﺹ‪٢‬‬

‫ﺑﮑﻞ‬ ‫ﺍﻟﻀﻼﻝ ﻭﻟﻮ ﻳﺄﺗﻰ‬ ‫ّ‬ ‫ﺍﻧﻪ ﻣﻦ ﺍﻫﻞ ّ‬ ‫ّ‬

‫ﺍﻻﺳﻨﻰ‬ ‫ﺑﻬﺬﺍ ﺍﻟﻤﻘﺎﻡ‬ ‫ﺍﻻﻋﻤﺎﻝ * ﺍﺫﺍ ﻓﺰﺗﻢ ٰ‬ ‫ٰ‬ ‫ﻟﮑﻞ ﻧﻔﺲ ﺍﻥ‬ ‫ﺍﻻﻋﻠﻰ ﻳﻨﺒﻐﻰ‬ ‫ﻭ ﺍﻻﻓﻖ‬ ‫ّ‬ ‫ٰ‬ ‫ﻻﻧﻬﻤﺎ‬ ‫ﻳﺘﺒﻊ ﻣﺎ ﺍﻣﺮ ﺑﻪ ﻣﻦ ﻟﺪﻯ ﺍﻟﻤﻘﺼﻮﺩ ّ‬ ‫ّ‬

‫ﻣﻌﴼ ﻻ ﻳﻘﺒﻞ ﺍﺣﺪﻫﻤﺎ ﺩﻭﻥ ٰ‬ ‫ﺍﻻﺧﺮ ٰﻫﺬﺍ‬

‫ﺍﻟﺬﻳﻦ‬ ‫ﺍﻥ ّ‬ ‫ﻣﺎ ﺣﮑﻢ ﺑﻪ ﻣﻄﻠﻊ ﺍﻻﻟﻬﺎﻡ * ّ‬ ‫ﺍﻭﺗﻮﺍ ﺑﺼﺂﺋﺮ ﻣﻦ ﺍ‪ ‬ﻳﺮﻭﻥ ﺣﺪﻭﺩ ﺍ‪‬‬

‫ﺍﻟﺴﺒﺐ ﺍﻻﻋﻈﻢ ﻟﻨﻈﻢ ﺍﻟﻌﺎﻟﻢ ﻭ ﺣﻔﻆ‬ ‫ّ‬ ‫ﺍﻧﻪ ﻣﻦ ﻫﻤﺞ‬ ‫ﺍﻻﻣﻢ ﻭ ّ‬ ‫ﺍﻟﺬﻯ ﻏﻔﻞ ّ‬

‫ﺹ‪٣‬‬ ‫ﺍﻧﺎ ﺍﻣﺮﻧﺎﮐﻢ ﺑﮑﺴﺮ ﺣﺪﻭﺩﺍﺕ‬ ‫ﺭﻋﺎﻉ * ّ‬

‫ﺍﻻﻋﻠﻰ‬ ‫ﺍﻟﻬﻮﻯ ﻻ ﻣﺎ ﺭﻗﻢ ﻣﻦ ﺍﻟﻘﻠﻢ‬ ‫ﺍﻟﻨﻔﺲ ﻭ‬ ‫ّ‬ ‫ٰ‬ ‫ٰ‬ ‫ﺍﻧﻪ ﻟﺮﻭﺡ ﺍﻟﺤﻴﻮﺍﻥ ﻟﻤﻦ ﻓﻰ ﺍﻻﻣﮑﺎﻥ * ﻗﺪ‬ ‫ّ‬

‫ﻣﺎﺟﺖ ﺑﺤﻮﺭ ﺍﻟﺤﮑﻤﺔ ﻭ ﺍﻟﺒﻴﺎﻥ ﺑﻤﺎ‬

‫ﺍﻟﺮﺣﻤﻦ ﺍﻏﺘﻨﻤﻮﺍ ﻳﺎ ﺍﻭﻟﻰ‬ ‫ﻫﺎﺟﺖ ﻧﺴﻤﺔ ّ ٰ‬

‫ﺍﻟﺬﻳﻦ ﻧﮑﺜﻮﺍ ﻋﻬﺪ ﺍ‪‬‬ ‫ﺍﻥ ّ‬ ‫ﺍﻻﻟﺒﺎﺏ * ّ‬

‫ﻋﻠﻰ ﺍﻋﻘﺎﺑﻬﻢ ٓ‬ ‫ﺍﻭﻟﺌﮏ‬ ‫ﻓﻰ ﺍﻭﺍﻣﺮﻩ ﻭ ﻧﮑﺼﻮﺍ‬ ‫ٰ‬ ‫ﺍﻟﻀﻼﻝ ﻟﺪﻯ ﺍﻟﻐﻨﻰ‬ ‫ﻣﻦ ﺍﻫﻞ ّ‬ ‫ّ‬ ‫ﺍﻥ‬ ‫ﺍﻟﻤﺘﻌﺎﻝ * )‪ (٣‬ﻳﺎ ﻣﻸ ﺍﻷﺭﺽ ﺍﻋﻠﻤﻮﺍ ّ‬

‫ﺹ‪٤‬‬ ‫ﺍﻭﺍﻣﺮﻯ ﺳﺮﺝ ﻋﻨﺎﻳﺘﻰ ﺑﻴﻦ ﻋﺒﺎﺩﻯ‬

‫ﻟﺒﺮﻳﺘﻰ ٰ‬ ‫ﻧﺰﻝ‬ ‫ﻭ ﻣﻔﺎﺗﻴﺢ ﺭﺣﻤﺘﻰ ّ‬ ‫ﮐﺬﻟﮏ ّ‬ ‫ﺭﺑﮑﻢ ﻣﺎﻟﮏ‬ ‫ﻣﺸﻴﺔ ّ‬ ‫ﺍﻻﻣﺮ ﻣﻦ ﺳﻤﺎء ّ‬

‫ﺍﻻﺩﻳﺎﻥ * ﻟﻮ ﻳﺠﺪ ﺍﺣﺪ ﺣﻼﻭﺓ ﺍﻟﺒﻴﺎﻥ‬

‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﻣﺸﻴﺔ ّ ٰ‬ ‫ّ‬ ‫ﺍﻟﺬﻯ ﻇﻬﺮ ﻣﻦ ﻓﻢ ّ‬

‫ﻟﻴﻨﻔﻖ ﻣﺎ ﻋﻨﺪﻩ ﻭﻟﻮ ﻳﮑﻮﻥ ﺧﺰﺁﺋﻦ ﺍﻻﺭﺽ‬

‫ﮐﻠﻬﺎ ﻟﻴﺜﺒﺖ ﺍﻣﺮﴽ ﻣﻦ ﺍﻭﺍﻣﺮﻩ ﺍﻟﻤﺸﺮﻗﺔ‬ ‫ّ‬

‫ﻣﻦ ﺍﻓﻖ ﺍﻟﻌﻨﺎﻳﺔ ﻭ ﺍﻻﻟﻄﺎﻑ * )‪ (٤‬ﻗﻞ ﻣﻦ‬

‫ﻳﻤﺮ ﻋﺮﻑ ﻗﻤﻴﺼﻰ ﻭ ﺑﻬﺎ ﺗﻨﺼﺐ‬ ‫ﺣﺪﻭﺩﻯ ّ‬ ‫ﺹ‪٥‬‬ ‫ﺍﻟﻨﺼﺮ ﻋﻠﻰ ﺍﻟﻘﻨﻦ ﻭ ﺍﻻﺗﻼﻝ *‬ ‫ﺍﻋﻼﻡ ّ‬

‫ﺗﮑﻠﻢ ﻟﺴﺎﻥ ﻗﺪﺭﺗﻰ ﻓﻰ ﺟﺒﺮﻭﺕ‬ ‫ﻗﺪ ّ‬

‫ﻟﺒﺮﻳﺘﻰ ﺍﻥ ﺍﻋﻤﻠﻮﺍ‬ ‫ﻋﻈﻤﺘﻰ ﻣﺨﺎﻃﺒﴼ ّ‬

‫ﻃﻮﺑﻰ ﻟﺤﺒﻴﺐ‬ ‫ﺣﺒﴼ ﻟﺠﻤﺎﻟﻰ‬ ‫ﺣﺪﻭﺩﻯ ّ‬ ‫ٰ‬

‫ﻭﺟﺪ ﻋﺮﻑ ﺍﻟﻤﺤﺒﻮﺏ ﻣﻦ ﻫﺬﻩ ﺍﻟﮑﻠﻤﺔ‬ ‫ﻋﻠﻰ‬ ‫ﺍﻟﺘﻰ ﻓﺎﺣﺖ ﻣﻨﻬﺎ ﻧﻔﺤﺎﺕ ﺍﻟﻔﻀﻞ‬ ‫ّ‬ ‫ٰ‬ ‫ﺷﺄﻥ ﻻ ﺗﻮﺻﻒ ﺑﺎﻻﺫﮐﺎﺭ * ﻟﻌﻤﺮﻯ‬ ‫ﻣﻦ ﺷﺮﺏ ﺭﺣﻴﻖ ﺍﻻﻧﺼﺎﻑ ﻣﻦ ﺍﻳﺎﺩﻯ‬ ‫ﺍﻧﻪ ﻳﻄﻮﻑ ﺣﻮﻝ ﺍﻭﺍﻣﺮﻯ‬ ‫ﺍﻻﻟﻄﺎﻑ ّ‬ ‫ﺹ‪٦‬‬ ‫ﺗﺤﺴﺒﻦ‬ ‫ﺍﻟﻤﺸﺮﻗﺔ ﻣﻦ ﺍﻓﻖ ﺍﻻﺑﺪﺍﻉ * )‪ (٥‬ﻻ‬ ‫ّ‬

‫ﻧﺰﻟﻨﺎ ﻟﮑﻢ ﺍﻻﺣﮑﺎﻡ ﺑﻞ ﻓﺘﺤﻨﺎ ﺧﺘﻢ‬ ‫ّ‬ ‫ﺍﻧﺎ ّ‬ ‫ﺍﻟﺮﺣﻴﻖ ﺍﻟﻤﺨﺘﻮﻡ ﺑﺎﺻﺎﺑﻊ ﺍﻟﻘﺪﺭﺓ‬ ‫ّ‬

‫ﻭ ﺍﻻﻗﺘﺪﺍﺭ ﻳﺸﻬﺪ ٰ‬ ‫ﻧﺰﻝ ﻣﻦ‬ ‫ﺑﺬﻟﮏ ﻣﺎ ّ‬

‫ﺗﻔﮑﺮﻭﺍ ﻳﺎ ﺍﻭﻟﻰ ﺍﻻﻓﮑﺎﺭ * )‪(٦‬‬ ‫ﻗﻠﻢ ﺍﻟﻮﺣﻰ‬ ‫ّ‬

‫ﺍﻟﺼﻠﻮﺓ ﺗﺴﻊ ﺭﮐﻌﺎﺕ‬ ‫ﻗﺪ ﮐﺘﺐ ﻋﻠﻴﮑﻢ ّ ٰ‬

‫‪ ‬ﻣﻨﺰﻝ ٰ‬ ‫ﺍﻟﺰﻭﺍﻝ ﻭ ﻓﻰ‬ ‫ﺍﻻﻳﺎﺕ ﺣﻴﻦ ّ‬

‫ﺍﻟﺒﮑﻮﺭ ﻭ ٰ‬ ‫ﺍﺧﺮﻯ‬ ‫ﻋﺪﺓ‬ ‫ﺍﻻﺻﺎﻝ * ﻭ ﻋﻔﻮﻧﺎ ّ‬ ‫ٰ‬

‫ﺍﻧﻪ ﻟﻬﻮ ٰ‬ ‫ﺍﻻﻣﺮ ﺍﻟﻤﻘﺘﺪﺭ‬ ‫ﺍﻣﺮﴽ ﻓﻰ ﮐﺘﺎﺏ ﺍ‪ّ ‬‬

‫ﺹ‪٧‬‬

‫ﻭﻟﻮﺍ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ * ﻭ ﺍﺫﺍ ﺍﺭﺩﺗﻢ ّ ٰ‬ ‫ﺍﻟﺼﻠﻮﺓ ّ‬

‫ﻭﺟﻮﻫﮑﻢ ﺷﻄﺮﻯ ﺍﻻﻗﺪﺱ ﺍﻟﻤﻘﺎﻡ‬ ‫ﺍﻟﺬﻯ ﺟﻌﻠﻪ ﺍ‪ ‬ﻣﻄﺎﻑ‬ ‫ﺍﻟﻤﻘﺪﺱ ّ‬ ‫ّ‬

‫ﺍﻻﻋﻠﻰ ﻭ ﻣﻘﺒﻞ ﺍﻫﻞ ﻣﺪﺁﺋﻦ‬ ‫ﺍﻟﻤﻸ‬ ‫ٰ‬

‫ﺍﻟﺒﻘﺂء ﻭ ﻣﺼﺪﺭ ﺍﻻﻣﺮ ﻟﻤﻦ ﻓﻰ ﺍﻻﺭﺿﻴﻦ‬

‫ﺍﻟﺴﻤﻮﺍﺕ * ﻭ ﻋﻨﺪ ﻏﺮﻭﺏ ﺷﻤﺲ‬ ‫ﻭ ّ ٰ‬

‫ﻗﺪﺭﻧﺎﻩ ﻟﮑﻢ‬ ‫ﺍﻟﺘﺒﻴﺎﻥ‬ ‫ﺍﻟﻤﻘﺮ ّ‬ ‫ﺍﻟﺬﻯ ّ‬ ‫ّ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﻭ ّ‬

‫ﮐﻞ ﺷﻰء‬ ‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻌﺰﻳﺰ ّ‬ ‫ﺍﻟﻌﻼﻡ * )‪ّ (٧‬‬ ‫ّ‬

‫ﺗﺤﻘﻖ ﺑﺎﻣﺮﻩ ﺍﻟﻤﺒﺮﻡ ﺍﺫﺍ ﺍﺷﺮﻗﺖ ﻣﻦ‬ ‫ّ‬ ‫ﺹ‪٨‬‬

‫ﻟﮑﻞ ﺍﻥ‬ ‫ﺍﻓﻖ ﺍﻟﺒﻴﺎﻥ ﺷﻤﺲ ﺍﻻﺣﮑﺎﻡ‬ ‫ّ‬

‫ﺳﻤﻮﺍﺕ‬ ‫ﻳﺘﺒﻌﻮﻫﺎ ﻭﻟﻮ ﺑﺎﻣﺮ ﺗﻨﻔﻄﺮ ﻋﻨﻪ ٰ‬ ‫ّ‬ ‫ﺍﻧﻪ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺂء‬ ‫ﺍﻓﺌﺪﺓ ﺍﻻﺩﻳﺎﻥ * ّ‬

‫ﻋﻤﺎ ﺷﺂء ﻭ ﻣﺎ ﺣﮑﻢ ﺑﻪ‬ ‫ﻭ ﻻ ﻳﺴﺌﻞ ّ‬

‫ﺍﻧﻪ ﻟﻤﺤﺒﻮﺏ ﻭ ﻣﺎﻟﮏ ﺍﻻﺧﺘﺮﺍﻉ *‬ ‫ﺍﻟﻤﺤﺒﻮﺏ ّ‬ ‫ﺍﻟﺮﺣﻤﻦ ﻭ ﻋﺮﻑ‬ ‫ﺍﻟﺬﻯ ﻭﺟﺪ ﻋﺮﻑ ّ ٰ‬ ‫ﺍﻥ ّ‬ ‫ّ‬

‫ﺍﻧﻪ ﻳﺴﺘﻘﺒﻞ ﺑﻌﻴﻨﻴﻪ‬ ‫ﻣﻄﻠﻊ ٰﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ّ‬

‫ﺍﻟﺴﻬﺎﻡ ﻻﺛﺒﺎﺕ ﺍﻻﺣﮑﺎﻡ ﺑﻴﻦ ﺍﻻﻧﺎﻡ‬ ‫ّ‬

‫ﻃﻮﺑﻰ ﻟﻤﻦ ﺍﻗﺒﻞ ﻭ ﻓﺎﺯ ﺑﻔﺼﻞ‬ ‫ٰ‬ ‫ﺹ‪٩‬‬

‫ﺍﻟﺼﻠﻮﺓ ﻓﻰ‬ ‫ﻓﺼﻠﻨﺎ ّ ٰ‬ ‫ﺍﻟﺨﻄﺎﺏ * )‪ (٨‬ﻗﺪ ّ‬

‫ﻰ ﻟﻤﻦ ﻋﻤﻞ ﺑﻤﺎ ﺍﻣﺮ‬ ‫ﻭﺭﻗﺔ‬ ‫ٰ‬ ‫ﺍﺧﺮﻯ ﻃﻮﺑ ٰ‬ ‫ﺍﻟﺮﻗﺎﺏ * ﻗﺪ‬ ‫ﺑﻪ ﻣﻦ ﻟﺪﻥ ﻣﺎﻟﮏ ّ‬

‫ﺳﺖ ﺗﮑﺒﻴﺮﺍﺕ‬ ‫ﺍﻟﻤﻴﺖ‬ ‫ﺻﻠﻮﺓ‬ ‫ﻧﺰﻟﺖ ﻓﻰ‬ ‫ٰ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻦ ﺍ‪ ‬ﻣﻨﺰﻝ ٰ‬ ‫ﺍﻟﺬﻯ ﻋﻨﺪﻩ‬ ‫ﺍﻻﻳﺎﺕ * ﻭ ّ‬ ‫ﻧﺰﻝ ﻗﺒﻠﻬﺎ‬ ‫ﻋﻠﻢ ﺍﻟﻘﺮﺁﺋﺔ ﻟﻪ ﺍﻥ ﻳﻘﺮء ﻣﺎ ّ‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻌﺰﻳﺰ‬ ‫ﻭ ّﺍﻻ ﻋﻔﺎ ﺍ‪ ‬ﻋﻨﻪ ّ‬

‫ﺻﻠﻮﺗﮑﻢ‬ ‫ﺍﻟﺸﻌﺮ‬ ‫ٰ‬ ‫ّ‬ ‫ﺍﻟﻐﻔﺎﺭ * )‪ (٩‬ﻻ ﻳﺒﻄﻞ ّ‬

‫ﺍﻟﺮﻭﺡ ﻣﺜﻞ ﺍﻟﻌﻈﺎﻡ‬ ‫ﻭ ﻻ ﻣﺎ ﻣﻨﻊ ﻋﻦ ّ‬ ‫ﺹ ‪١٠‬‬

‫ﺍﻟﺨﺰ‬ ‫ﺍﻟﺴﻤﻮﺭ ﮐﻤﺎ ﺗﻠﺒﺴﻮﻥ‬ ‫ﻭ ﻏﻴﺮﻫﺎ ﺍﻟﺒﺴﻮﺍ ّ ّ‬ ‫ّ‬

‫ﺍﻧﻪ ﻣﺎ ﻧﻬﻰ ﻓﻰ‬ ‫ﺍﻟﺴﻨﺠﺎﺏ ﻭ ﻣﺎ ﺩﻭﻧﻬﻤﺎ ّ‬ ‫ﻭ ّ‬ ‫ﺍﻟﻔﺮﻗﺎﻥ ٰ‬ ‫ﺍﻧﻪ‬ ‫ﻭﻟﮑﻦ ﺍﺷﺘﺒﻪ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺂء ّ‬

‫ﺍﻟﻌﻼﻡ * )‪ (١٠‬ﻗﺪ ﻓﺮﺽ ﻋﻠﻴﮑﻢ‬ ‫ﻫﻮ ﺍﻟﻌﺰﻳﺰ ّ‬ ‫ﺍﻭﻝ ﺍﻟﺒﻠﻮﻍ ﺍﻣﺮﴽ‬ ‫ّ ٰ‬ ‫ﺍﻟﺼﻠﻮﺓ ﻭ ّ‬ ‫ﺍﻟﺼﻮﻡ ﻣﻦ ّ‬

‫ﺭﺏ ﺁﺑﺎﺋﮑﻢ‬ ‫ﻣﻦ ﻟﺪﻯ ﺍ‪ّ ‬‬ ‫ﺭﺑﮑﻢ ﻭ ّ‬

‫ﺍﻻﻭﻟﻴﻦ * ﻣﻦ ﮐﺎﻥ ﻓﻰ ﻧﻔﺴﻪ ﺿﻌﻒ‬ ‫ّ‬

‫ﻣﻦ ﺍﻟﻤﺮﺽ ﺍﻭ ﺍﻟﻬﺮﻡ ﻋﻔﺎ ﺍ‪ ‬ﻋﻨﻪ‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﮑﺮﻳﻢ *‬ ‫ﻓﻀ‪ ‬ﻣﻦ ﻋﻨﺪﻩ ّ‬

‫ﺹ ‪١١‬‬

‫ﮐﻞ ﺷﻰء‬ ‫ﺍﻟﺴﺠﻮﺩ‬ ‫ﻋﻠﻰ ّ‬ ‫ﻗﺪ ﺍﺫﻥ ﺍ‪ ‬ﻟﮑﻢ ّ‬ ‫ٰ‬

‫ﺍﻟﺤﺪ ﻓﻰ ﺍﻟﮑﺘﺎﺏ‬ ‫ﻃﺎﻫﺮ ﻭ ﺭﻓﻌﻨﺎ ﻋﻨﻪ ﺣﮑﻢ‬ ‫ّ‬ ‫ﺍﻥ ﺍ‪ ‬ﻳﻌﻠﻢ ﻭ ﺍﻧﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ * ﻣﻦ‬ ‫ّ‬

‫ﻣﺮﺍﺕ ﺑﺴﻢ‬ ‫ﻟﻢ ﻳﺠﺪ ﺍﻟﻤﺂء ﻳﺬﮐﺮ ﺧﻤﺲ ّ‬

‫ﺛﻢ ﻳﺸﺮﻉ ﻓﻰ ﺍﻟﻌﻤﻞ‬ ‫ﺍ‪ ‬ﺍﻻﻃﻬﺮ ﺍﻻﻃﻬﺮ ّ‬

‫ٰﻫﺬﺍ ﻣﺎ ﺣﮑﻢ ﺑﻪ ﻣﻮﻟﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ *‬

‫ﺍﻻﻳﺎﻡ‬ ‫ﺍﻟﺘﻰ ﻃﺎﻟﺖ ﻓﻴﻬﺎ ّ‬ ‫ﻭ ﺍﻟﺒﻠﺪﺍﻥ ّ‬ ‫ﺍﻟﻠﻴﺎﻟﻰ ﻭ ّ‬ ‫ﻓﻠﻴﺼﻠﻮﺍ‬ ‫ﺍﻟﺘﻰ‬ ‫ﺑﺎﻟﺴﺎﻋﺎﺕ ﻭ ﺍﻟﻤﺸﺎﺧﺺ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻤﺒﻴﻦ‬ ‫ﺍﻧﻪ ﻟﻬﻮ‬ ‫ﻣﻨﻬﺎ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﺤﺪﺩﺕ ﺍﻻﻭﻗﺎﺕ ّ‬ ‫ﺹ ‪١٢‬‬

‫ﺻﻠﻮﺓ ٰ‬ ‫ﺍﻻﻳﺎﺕ‬ ‫ﺍﻟﺤﮑﻴﻢ * )‪ (١١‬ﻗﺪ ﻋﻔﻮﻧﺎ ﻋﻨﮑﻢ‬ ‫ٰ‬

‫ﺍﺫﺍ ﻇﻬﺮﺕ ﺍﺫﮐﺮﻭﺍ ﺍ‪ ‬ﺑﺎﻟﻌﻈﻤﺔ ﻭ ﺍﻻﻗﺘﺪﺍﺭ‬ ‫ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﻴﺮ * ﻗﻮﻟﻮﺍ ﺍﻟﻌﻈﻤﺔ ‪‬‬ ‫ﺍﻧﻪ ﻫﻮ ّ‬ ‫ّ‬

‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ * )‪(١٢‬‬ ‫ﻳﺮﻯ ّ‬ ‫ّ‬ ‫ﻳﺮﻯ ﻭ ﻣﺎ ﻻ ٰ‬ ‫ﺭﺏ ﻣﺎ ٰ‬ ‫ﻓﺮﺍﺩﻯ ﻗﺪ ﺭﻓﻊ‬ ‫ﺍﻟﺼﻠﻮﺓ‬ ‫ﮐﺘﺐ ﻋﻠﻴﮑﻢ ّ ٰ‬ ‫ٰ‬

‫ﺍﻧﻪ‬ ‫ﺻﻠﻮﺓ‬ ‫ﺣﮑﻢ ﺍﻟﺠﻤﺎﻋﺔ ّﺍﻻ ﻓﻰ‬ ‫ٰ‬ ‫ﺍﻟﻤﻴﺖ ّ‬ ‫ّ‬

‫ﻟﻬﻮ ٰ‬ ‫ﺍﻻﻣﺮ ﺍﻟﺤﮑﻴﻢ * ) ‪ (١٣‬ﻗﺪ ﻋﻔﺎ ﺍ‪ ‬ﻋﻦ‬ ‫ﺍﻟﺼﻮﻡ‬ ‫ﺍﻟﻨﺴﺂء ﺣﻴﻦ ﻣﺎ ﻳﺠﺪﻥ ّ‬ ‫ﺍﻟﺪﻡ ّ‬ ‫ّ‬

‫ﻳﺴﺒﺤﻦ‬ ‫ﻟﻬﻦ ﺍﻥ‬ ‫ﻭ ّ ٰ‬ ‫ﻳﺘﻮﺿﺄﻥ ﻭ ّ‬ ‫ّ‬ ‫ﺍﻟﺼﻠﻮﺓ ﻭ ّ‬ ‫ﺹ ‪١٣‬‬ ‫ﺧﻤﺴﴼ ﻭ ﺗﺴﻌﻴﻦ ﻣّﺮﺓ ﻣﻦ ﺯﻭﺍﻝ‬

‫ﺍﻟﻄﻠﻌﺔ‬ ‫ﺍﻟﻰ ﺯﻭﺍﻝ ﺳﺒﺤﺎﻥ ﺍ‪ ‬ﺫﻯ ّ‬ ‫ٰ‬

‫ﻗﺪﺭ ﻓﻰ ﺍﻟﮑﺘﺎﺏ ﺍﻥ‬ ‫ﻭ ﺍﻟﺠﻤﺎﻝ ٰﻫﺬﺍ ﻣﺎ ّ‬

‫ﻟﻬﻦ ﻓﻰ‬ ‫ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻌﺎﻟﻤﻴﻦ * ) ‪ (١٤‬ﻭ ﻟﮑﻢ ﻭ ّ‬ ‫ﺍﻻﺳﻔﺎﺭ ﺍﺫﺍ ﻧﺰﻟﺘﻢ ﻭ ﺍﺳﺘﺮﺣﺘﻢ ﺍﻟﻤﻘﺎﻡ ﺍﻻﻣﻦ‬

‫ﺻﻠﻮﺓ ﺳﺠﺪﺓ ﻭﺍﺣﺪﺓ ﻭ ﺍﺫﮐﺮﻭﺍ‬ ‫ﮐﻞ‬ ‫ٰ‬ ‫ﻣﮑﺎﻥ ّ‬ ‫ﻓﻴﻬﺎ ﺳﺒﺤﺎﻥ ﺍ‪ ‬ﺫﻯ ﺍﻟﻌﻈﻤﺔ ﻭ ﺍﻟﺠﻼﻝ‬

‫ﺍﻟﺬﻯ ﻋﺠﺰ ﻳﻘﻮﻝ‬ ‫ﻭﺍﻟﻤﻮﻫﺒﺔ ﻭ ﺍﻻﻓﻀﺎﻝ ﻭ ّ‬ ‫ﺍﻧﻪ ﻟﻬﻮ‬ ‫ﺍﻧﻪ ﻳﮑﻔﻴﻪ‬ ‫ﺑﺎﻟﺤﻖ ّ‬ ‫ّ‬ ‫ﺳﺒﺤﺎﻥ ﺍ‪ّ ‬‬

‫ﺹ ‪١٤‬‬ ‫ﺍﻟﺮﺣﻴﻢ * ﻭ ﺑﻌﺪ‬ ‫ﺍﻟﮑﺎﻓﻰ ﺍﻟﺒﺎﻗﻰ ﺍﻟﻐﻔﻮﺭ ّ‬

‫ﻋﻠﻰ‬ ‫ﻟﻬﻦ ﺍﻥ ﺗﻘﻌﺪﻭﺍ‬ ‫ﺍﻟﺴﺠﻮﺩ ﻟﮑﻢ ﻭ ّ‬ ‫ﺍﺗﻤﺎﻡ ّ‬ ‫ٰ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻭ ﺗﻘﻮﻟﻮﺍ ﺛﻤﺎﻧﻰ ﻋﺸﺮﺓ‬ ‫ﻫﻴﮑﻞ ّ‬

‫ﻣﺮﺓ ﺳﺒﺤﺎﻥ ﺍ‪ ‬ﺫﻯ ﺍﻟﻤﻠﮏ ﻭ ﺍﻟﻤﻠﮑﻮﺕ‬ ‫ّ‬ ‫ٰ‬ ‫ﺍﻟﻬﺪﻯ‬ ‫ﺍﻟﺤﻖ ﻭ‬ ‫ﻳﺒﻴﻦ ﺍ‪ ‬ﺳﺒﻞ‬ ‫ّ‬ ‫ﮐﺬﻟﮏ ّ‬ ‫ٰ‬

‫ﺍﻟﻰ ﺳﺒﻴﻞ ﻭﺍﺣﺪ ﻭ ﻫﻮ ٰﻫﺬﺍ‬ ‫ﻭ ّ‬ ‫ﺍﻧﻬﺎ ﺍﻧﺘﻬﺖ ٰ‬ ‫ﺑﻬﺬﺍ‬ ‫ﺍﻟﺼﺮﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻢ * ﺍﺷﮑﺮﻭﺍ ﺍ‪ٰ ‬‬ ‫ّ‬ ‫ﺑﻬﺬﻩ‬ ‫ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ * ﺍﺣﻤﺪﻭﺍ ﺍ‪ٰ ‬‬

‫ﺍﻟﺴﻤﻮﺍﺕ‬ ‫ﺍﻟﺘﻰ ﺍﺣﺎﻃﺖ ّ ٰ‬ ‫ﺍﻟﻤﻮﻫﺒﺔ ّ‬ ‫ﺹ ‪١٥‬‬

‫ﺍﻟﺮﺣﻤﺔ‬ ‫ﻭ ﺍﻻﺭﺿﻴﻦ * ﺍﺫﮐﺮﻭﺍ ﺍ‪ٰ ‬‬ ‫ﺑﻬﺬﻩ ّ‬

‫ﺍﻟﺘﻰ ﺳﺒﻘﺖ ﺍﻟﻌﺎﻟﻤﻴﻦ * ) ‪ (١٥‬ﻗﻞ ﻗﺪ ﺟﻌﻞ‬ ‫ّ‬

‫ﺣﺒﻰ ﺍﻟﻤﮑﻨﻮﻥ ﻟﻮ ﺍﻧﺘﻢ‬ ‫ﺍ‪ ‬ﻣﻔﺘﺎﺡ ﺍﻟﮑﻨﺰ ّ‬

‫ﺗﻌﺮﻓﻮﻥ * ﻟﻮﻻ ﺍﻟﻤﻔﺘﺎﺡ ﻟﮑﺎﻥ ﻣﮑﻨﻮﻧﴼ ﻓﻰ‬ ‫ﺍﺯﻝ ٰ‬ ‫ﺍﻻﺯﺍﻝ ﻟﻮ ﺍﻧﺘﻢ ﺗﻮﻗﻨﻮﻥ * ﻗﻞ ﻫﺬﺍ‬

‫ﺍﻟﺬﻯ ﺑﻪ‬ ‫ﻟﻤﻄﻠﻊ ﺍﻟﻮﺣﻰ ﻭ ﻣﺸﺮﻕ ﺍﻻﺷﺮﺍﻕ ّ‬ ‫ﺍﺷﺮﻗﺖ ٰ‬ ‫ﺍﻥ ٰﻫﺬﺍ‬ ‫ﺍﻻﻓﺎﻕ ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ * ّ‬

‫ﮐﻞ ﻗﻀﺂء‬ ‫ﻟﻬﻮ ﺍﻟﻘﻀﺂء ﺍﻟﻤﺜﺒﺖ ﻭ ﺑﻪ ﺛﺒﺖ ّ‬

‫ﺍﻻﻋﻠﻰ ﻗﻞ ﻳﺎ ﻣﻸ ﺍﻻﻧﺸﺂء‬ ‫ﻣﺤﺘﻮﻡ * ) ‪ (١٦‬ﻳﺎ ﻗﻠﻢ‬ ‫ٰ‬ ‫ﺹ ‪١٦‬‬

‫ﺍﻳﺎﻣﴼ ﻣﻌﺪﻭﺩﺍﺕ‬ ‫ﺍﻟﺼﻴﺎﻡ ّ‬ ‫ﻗﺪ ﮐﺘﺒﻨﺎ ﻋﻠﻴﮑﻢ ّ‬

‫ﺍﻟﻨﻴﺮﻭﺯ ﻋﻴﺪﴽ ﻟﮑﻢ ﺑﻌﺪ ﺍﮐﻤﺎﻟﻬﺎ‬ ‫ﻭ ﺟﻌﻠﻨﺎ ّ‬

‫ٰ‬ ‫ﮐﺬﻟﮏ ﺍﺿﺂﺋﺖ ﺷﻤﺲ ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﺍﻓﻖ‬

‫ﺍﻟﮑﺘﺎﺏ ﻣﻦ ﻟﺪﻥ ﻣﺎﻟﮏ ﺍﻟﻤﺒﺪء ﻭ ﺍﻟﻤﺂﺏ *‬

‫ﺍﻟﺸﻬﻮﺭ ﻗﺒﻞ‬ ‫ﺍﻟﺰﺁﺋﺪﺓ ﻋﻦ ّ‬ ‫ﻭ ﺍﺟﻌﻠﻮﺍ ّ‬ ‫ﺍﻻﻳﺎﻡ ّ‬

‫ﺍﻧﺎ ﺟﻌﻠﻨﺎﻫﺎ ﻣﻈﺎﻫﺮ ﺍﻟﻬﺂء ﺑﻴﻦ‬ ‫ﺍﻟﺼﻴﺎﻡ ّ‬ ‫ﺷﻬﺮ ّ‬

‫ﺗﺤﺪﺩﺕ ﺑﺤﺪﻭﺩ‬ ‫ﺍﻻﻳﺎﻡ * ﻟﺬﺍ ﻣﺎ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻟﻠﻴﺎﻟﻰ ﻭ ّ‬ ‫ﺍﻟﺸﻬﻮﺭ ﻳﻨﺒﻐﻰ ﻻﻫﻞ ﺍﻟﺒﻬﺂء ﺍﻥ‬ ‫ﺍﻟﺴﻨﺔ ﻭ ّ‬ ‫ّ‬

‫ﺛﻢ‬ ‫ﻳﻄﻌﻤﻮﺍ ﻓﻴﻬﺎ ﺍﻧﻔﺴﻬﻢ ﻭ ﺫﻭﻯ‬ ‫ﺍﻟﻘﺮﺑﻰ ّ‬ ‫ٰ‬ ‫ﺹ ‪١٧‬‬

‫ﻳﺴﺒﺤﻦ‬ ‫ﻳﻬﻠﻠﻦ ﻭ ّ ّ‬ ‫ﻳﮑﺒﺮﻥ ﻭ ّ ّ‬ ‫ﺍﻟﻔﻘﺮﺁء ﻭ ﺍﻟﻤﺴﺎﮐﻴﻦ ﻭ ّ ّ‬

‫ﻭ‬ ‫ﺭﺑﻬﻢ ﺑﺎﻟﻔﺮﺡ ﻭ ﺍﻻﻧﺒﺴﺎﻁ * ﻭ ﺍﺫﺍ‬ ‫ّ ّ‬ ‫ﻳﻤﺠﺪﻥ ّ‬ ‫ﺍﻳﺎﻡ ﺍﻻﻋﻄﺂء ﻗﺒﻞ ﺍﻻﻣﺴﺎﮎ‬ ‫ﺗﻤﺖ ّ‬ ‫ّ‬

‫ﺍﻟﺼﻴﺎﻡ ٰ‬ ‫ﮐﺬﻟﮏ ﺣﮑﻢ ﻣﻮﻟﻰ‬ ‫ﻓﻠﻴﺪﺧﻠﻦ ﻓﻰ ّ‬ ‫ّ‬ ‫ﺍﻻﻧﺎﻡ * ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻓﺮ ﻭ ﺍﻟﻤﺮﻳﺾ‬

‫ﻭ ﺍﻟﺤﺎﻣﻞ ﻭ ﺍﻟﻤﺮﺿﻊ ﻣﻦ ﺣﺮﺝ ﻋﻔﺎ ﺍ‪‬‬ ‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻌﺰﻳﺰ‬ ‫ﻋﻨﻬﻢ ﻓﻀ‪ ‬ﻣﻦ ﻋﻨﺪﻩ ّ‬

‫ﺍﻟﺘﻰ ﺭﻗﻤﺖ‬ ‫ﺍﻟﻮﻫﺎﺏ * ) ‪ٰ (١٧‬ﻫﺬﻩ ﺣﺪﻭﺩ ﺍ‪ّ ‬‬ ‫ّ‬

‫ﻣﻦ ﺍﻟﻘﻠﻢ‬ ‫ﺍﻟﺰﺑﺮ ﻭ ﺍﻻﻟﻮﺍﺡ *‬ ‫ﺍﻻﻋﻠﻰ ﻓﻰ ّ‬ ‫ٰ‬ ‫ﺹ ‪١٨‬‬

‫ﺗﻤﺴﮑﻮﺍ ﺑﺎﻭﺍﻣﺮﺍ‪ ‬ﻭ ﺍﺣﮑﺎﻣﻪ ﻭ ﻻ ﺗﮑﻮﻧﻮﺍ ﻣﻦ‬ ‫ّ‬ ‫ﺍﻟﺬﻳﻦ ﺍﺧﺬﻭﺍ ﺍﺻﻮﻝ ﺍﻧﻔﺴﻬﻢ ﻭ ﻧﺒﺬﻭﺍ‬ ‫ّ‬

‫ﺍﻟﻈﻨﻮﻥ‬ ‫ﺍﺗﺒﻌﻮﺍ ّ‬ ‫ﺍﺻﻮﻝ ﺍ‪ ‬ﻭﺭﺁﺋﻬﻢ ﺑﻤﺎ ّ‬

‫ﮐﻔﻮﺍ ﺍﻧﻔﺴﮑﻢ ﻋﻦ ﺍﻻﮐﻞ‬ ‫ﻭ ﺍﻻﻭﻫﺎﻡ * ّ‬

‫ﺍﻳﺎﮐﻢ‬ ‫ﺍﻟﺸﺮﺏ ﻣﻦ ّ‬ ‫ﺍﻟﻄﻠﻮﻉ ﺍﻟﻰ ﺍﻻﻓﻮﻝ ّ‬ ‫ﻭ ّ‬

‫ﺍﻟﺬﻯ‬ ‫ﺍﻥ ﻳﻤﻨﻌﮑﻢ‬ ‫ﺍﻟﻬﻮﻯ ﻋﻦ ٰﻫﺬﺍ ﺍﻟﻔﻀﻞ ّ‬ ‫ٰ‬

‫ﻗﺪﺭ ﻓﻰ ﺍﻟﮑﺘﺎﺏ * ) ‪ ( ١٨‬ﻗﺪ ﮐﺘﺐ ﻟﻤﻦ ﺩﺍﻥ‬ ‫ّ‬ ‫ﮐﻞ ﻳﻮﻡ ﻳﺪﻳﻪ‬ ‫ﺍﻟﺪﻳّﺎﻥ ﺍﻥ ﻳﻐﺴﻞ ﻓﻰ ّ‬ ‫ﺑﺎ‪ّ ‬‬

‫ﺛﻢ ﻭﺟﻬﻪ ﻭ ﻳﻘﻌﺪ ﻣﻘﺒ‪ ‬ﺍﻟﻰ ﺍ‪ ‬ﻭ ﻳﺬﮐﺮ‬ ‫ّ‬ ‫ﺹ ‪١٩‬‬

‫ﻣﺮﺓ ﺍ‪ ‬ﺍﺑﻬﻰ ٰ‬ ‫ﮐﺬﻟﮏ‬ ‫ﺧﻤﺴﴼ ﻭ ﺗﺴﻌﻴﻦ ّ‬ ‫ٰ‬

‫ﻋﻠﻰ ﺍﻋﺮﺍﺵ‬ ‫ﺍﺳﺘﻮﻯ‬ ‫ﺍﻟﺴﻤﺂء ﺍﺫ‬ ‫ﺣﮑﻢ ﻓﺎﻃﺮ ّ‬ ‫ٰ‬ ‫ٰ‬ ‫ﺍﻻﺳﻤﺂء ﺑﺎﻟﻌﻈﻤﺔ ﻭ ﺍﻻﻗﺘﺪﺍﺭ * ٰ‬ ‫ﮐﺬﻟﮏ‬

‫ﻟﻠﺼﻠﻮﺓ ﺍﻣﺮﴽ ﻣﻦ ﺍ‪ ‬ﺍﻟﻮﺍﺣﺪ‬ ‫ﺗﻮﺿﺄﻭﺍ ّ ٰ‬ ‫ّ‬

‫ﺛﻢ‬ ‫ﺍﻟﺰﻧﺎ ّ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ * ) ‪ ( ١٩‬ﻗﺪ ّ‬ ‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ﺍﻟﻘﺘﻞ ﻭ ّ‬

‫ﻋﻤﺎ ﻧﻬﻴﺘﻢ ﻋﻨﻪ ﻓﻰ‬ ‫ﺍﻟﻐﻴﺒﺔ ﻭ ﺍﻻﻓﺘﺮﺁء ﺍﺟﺘﻨﺒﻮﺍ ّ‬

‫ﺍﻟﺼﺤﺂﺋﻒ ﻭ ﺍﻻﻟﻮﺍﺡ * ) ‪ ( ٢٠‬ﻗﺪ ﻗﺴﻤﻨﺎ ﺍﻟﻤﻮﺍﺭﻳﺚ‬ ‫ّ‬

‫ﻟﺬﺭﻳﺎﺗﮑﻢ ﻣﻦ‬ ‫ﺍﻟﺰﺁء ﻣﻨﻬﺎ ّ‬ ‫ﻗﺪﺭ ّ ّ‬ ‫ﻋﻠﻰ ﻋﺪﺩ ّ‬ ‫ٰ‬

‫ﻋﻠﻰ ﻋﺪﺩ ﺍﻟﻤﻘﺖ ﻭ ﻟﻼﺯﻭﺍﺝ‬ ‫ﺍﻟﻄﺂء‬ ‫ﮐﺘﺎﺏ ّ‬ ‫ٰ‬

‫ﺹ ‪٢٠‬‬ ‫ﺍﻟﺘﺂء ﻭ ﺍﻟﻔﺂء‬ ‫ﻣﻦ ﮐﺘﺎﺏ ﺍﻟﺤﺂء‬ ‫ﻋﻠﻰ ﻋﺪﺩ ّ‬ ‫ٰ‬

‫ﻭ ٰ‬ ‫ﺍﻟﺘﺂء‬ ‫ﺍﻟﺰﺁء‬ ‫ﻋﻠﻰ ﻋﺪﺩ ّ‬ ‫ﻟﻼﺑﺂء ﻣﻦ ﮐﺘﺎﺏ ّ‬ ‫ٰ‬

‫ﻋﻠﻰ‬ ‫ﻟﻼﻣﻬﺎﺕ ﻣﻦ ﮐﺘﺎﺏ ﺍﻟﻮﺍﻭ‬ ‫ﻭ ﺍﻟﮑﺎﻑ ﻭ‬ ‫ّ‬ ‫ٰ‬ ‫ﺍﻟﺮﻓﻴﻊ ﻭ ﻟﻼﺧﻮﺍﻥ ﻣﻦ ﮐﺘﺎﺏ ﺍﻟﻬﺂء ﻋﺪﺩ‬ ‫ﻋﺪﺩ ّ‬ ‫ﺍﻟﺪﺍﻝ ﻋﺪﺩ‬ ‫ﺍﻟﺸﻴﻦ ﻭ ﻟﻼﺧﻮﺍﺕ ﻣﻦ ﮐﺘﺎﺏ ّ‬ ‫ّ‬

‫ﻟﻠﻤﻌﻠﻤﻴﻦ ﻣﻦ ﮐﺘﺎﺏ ﺍﻟﺠﻴﻢ ﻋﺪﺩ‬ ‫ﺍﻟﺮﺁء ﻭ ﺍﻟﻤﻴﻢ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻘﺎﻑ ﻭ ﺍﻟﻔﺂء ٰ‬ ‫ﺍﻟﺬﻯ‬ ‫ﻣﺒﺸﺮﻯ ّ‬ ‫ﮐﺬﻟﮏ ﺣﮑﻢ ّ‬

‫ﻟﻤﺎ ﺳﻤﻌﻨﺎ‬ ‫ﻳﺬﮐﺮﻧﻰ ﻓﻰ ّ‬ ‫ﺍﻧﺎ ّ‬ ‫ﺍﻟﻠﻴﺎﻟﻰ ﻭ ﺍﻻﺳﺤﺎﺭ * ّ‬ ‫ﺍﻟﺬﺭﻳﺎﺕ ﻓﻰ ﺍﻻﺻﻼﺏ ﺯﺩﻧﺎ ﺿﻌﻒ‬ ‫ﺿﺠﻴﺞ ّ ّ ّ‬

‫ﺹ ‪٢١‬‬ ‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻤﻘﺘﺪﺭ‬ ‫ﻣﺎ ﻟﻬﻢ ﻭ ﻧﻘﺼﻨﺎ ﻋﻦ‬ ‫ﺍﻻﺧﺮﻯ ّ‬ ‫ٰ‬

‫ﻋﻠﻰ ﻣﺎ ﻳﺸﺂء ﻳﻔﻌﻞ ﺑﺴﻠﻄﺎﻧﻪ ﮐﻴﻒ ﺍﺭﺍﺩ * ) ‪( ٢١‬‬ ‫ٰ‬

‫ﺫﺭﻳﺔ ﺗﺮﺟﻊ ﺣﻘﻮﻗﻬﻢ‬ ‫ﻣﻦ ﻣﺎﺕ ﻭ ﻟﻢ ﻳﮑﻦ ﻟﻪ ّ ّ‬

‫ﺍﻟﺮﺣﻤﻦ ﻓﻰ‬ ‫ﺍﻟﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻟﻴﺼﺮﻓﻮﻫﺎ ﺍﻣﻨﺂء ّ ٰ‬ ‫ٰ‬

‫ﺍﻟﻨﺎﺱ‬ ‫ﺍﻻﻳﺘﺎﻡ ﻭ ﺍﻻﺭﺍﻣﻞ ﻭ ﻣﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﺟﻤﻬﻮﺭ ّ‬

‫ﺍﻟﺬﻯ ﻟﻪ‬ ‫ﺭﺑﻬﻢ ﺍﻟﻌﺰﻳﺰ‬ ‫ﺍﻟﻐﻔﺎﺭ * ) ‪ (٢٢‬ﻭ ّ‬ ‫ّ‬ ‫ﻟﻴﺸﮑﺮﻭﺍ ّ‬

‫ﺣﺪﺩ ﻓﻰ ﺍﻟﮑﺘﺎﺏ‬ ‫ﻋﻤﺎ ّ‬ ‫ﺫﺭﻳﺔ ﻭ ﻟﻢ ﻳﮑﻦ ﻣﺎ ﺩﻭﻧﻬﺎ ّ‬ ‫ّ​ّ‬

‫ﺍﻟﻰ‬ ‫ﻣﻤﺎ ﺗﺮﮐﻪ ﺍﻟﻰ ّ ّ ّ‬ ‫ﺍﻟﺜﻠﺜﺎﻥ ّ‬ ‫ﻳﺮﺟﻊ ّ‬ ‫ﺍﻟﺬﺭﻳﺔ ﻭ ﺍﻟﺜﻠﺚ ٰ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ٰ‬ ‫ﮐﺬﻟﮏ ﺣﮑﻢ ﺍﻟﻐﻨﻰ ﺍﻟﻤﺘﻌﺎﻝ‬ ‫ّ‬ ‫ﺹ ‪٢٢‬‬

‫ﺍﻟﺬﻯ ﻟﻢ ﻳﮑﻦ ﻟﻪ‬ ‫ﺑﺎﻟﻌﻈﻤﺔ ﻭ ﺍﻻﺟﻼﻝ * ) ‪ ( ٢٣‬ﻭ ّ‬

‫ﺍﻟﻘﺮﺑﻰ ﻣﻦ ﺍﺑﻨﺂء ﺍﻻﺥ‬ ‫ﻣﻦ ﻳﺮﺛﻪ ﻭ ﮐﺎﻥ ﻟﻪ ﺫﻭ‬ ‫ٰ‬

‫ﺍﻟﺜﻠﺜﺎﻥ ﻭ ّﺍﻻ ﻟﻼﻋﻤﺎﻡ‬ ‫ﻭ ﺍﻻﺧﺖ ﻭ ﺑﻨﺎﺗﻬﻤﺎ ﻓﻠﻬﻢ ّ‬

‫ﺍﻟﻌﻤﺎﺕ ﻭ ﺍﻟﺨﺎﻻﺕ ﻭ ﻣﻦ ﺑﻌﺪﻫﻢ‬ ‫ﻭ ﺍﻻﺧﻮﺍﻝ ﻭ‬ ‫ّ‬

‫ﺑﻨﺎﺗﻬﻦ‬ ‫ﺍﺑﻨﺂﺋﻬﻦ ﻭ ﺑﻨﺎﺗﻬﻢ ﻭ‬ ‫ﺑﻌﺪﻫﻦ ﻻﺑﻨﺂﺋﻬﻢ ﻭ‬ ‫ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻘﺮ ﺍﻟﻌﺪﻝ ﺍﻣﺮﴽ ﻓﻰ‬ ‫ﺍﻟﻰ ّ‬ ‫ﻭ ّ‬ ‫ﺍﻟﺜﻠﺚ ﻳﺮﺟﻊ ٰ‬

‫ﺍﻟﺮﻗﺎﺏ * )‪( ٢٤‬‬ ‫ﺍﻟﮑﺘﺎﺏ ﻣﻦ ﻟﺪﻯ ﺍ‪ ‬ﻣﺎﻟﮏ ّ‬

‫ﺍﻟﺬﻳﻦ‬ ‫ﻣﻦ ﻣﺎﺕ ﻭ ﻟﻢ ﻳﮑﻦ ﻟﻪ ﺍﺣﺪ ﻣﻦ ّ‬

‫ﺍﻻﻋﻠﻰ ﺗﺮﺟﻊ‬ ‫ﻧﺰﻟﺖ ﺍﺳﻤﺂﺋﻬﻢ ﻣﻦ ﺍﻟﻘﻠﻢ‬ ‫ّ‬ ‫ٰ‬

‫ﺹ ‪٢٣‬‬ ‫ﺍﻟﻤﻘﺮ ﺍﻟﻤﺬﮐﻮﺭ ﻟﺘﺼﺮﻑ‬ ‫ﮐﻠﻬﺎ ﺍﻟﻰ‬ ‫ﺍﻻﻣﻮﺍﻝ ّ‬ ‫ّ‬

‫ﺍﻻﻣﺎﺭ * ) ‪( ٢٥‬‬ ‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻤﻘﺘﺪﺭ ّ‬ ‫ﻓﻴﻤﺎ ﺍﻣﺮﺍ‪ ‬ﺑﻪ ّ‬

‫ﺍﻟﺪﺍﺭ ﺍﻟﻤﺴﮑﻮﻧﺔ ﻭ ﺍﻻﻟﺒﺴﺔ‬ ‫ﻭ ﺟﻌﻠﻨﺎ ّ‬

‫ﺍﻟﺬﮐﺮﺍﻥ ﺩﻭﻥ‬ ‫ﻟﻠﺬﺭﻳﺔ ﻣﻦ ّ‬ ‫ﺍﻟﻤﺨﺼﻮﺻﺔ ّ ّ ّ‬ ‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻤﻌﻄﻰ‬ ‫ﺍﻟﻮﺭﺍﺙ ّ‬ ‫ﺍﻻﻧﺎﺙ ﻭ ّ‬

‫ﺍﻳﺎﻡ‬ ‫ﺍﻥ ّ‬ ‫ﺍﻟﻔﻴﺎﺽ * ) ‪ّ ( ٢٦‬‬ ‫ﺍﻟﺬﻯ ﻣﺎﺕ ﻓﻰ ّ‬ ‫ّ‬

‫ﺫﺭﻳﺔ ٓ‬ ‫ﺍﻭﻟﺌﮏ ﻳﺮﺛﻮﻥ ﻣﺎ ﻻﺑﻴﻬﻢ ﻓﻰ‬ ‫ﻭﺍﻟﺪﻩ ﻭ ﻟﻪ ّ ّ‬ ‫ﮐﺘﺎﺏ ﺍ‪ ‬ﺍﻗﺴﻤﻮﺍ ﺑﻴﻨﻬﻢ ﺑﺎﻟﻌﺪﻝ ﺍﻟﺨﺎﻟﺺ‬

‫ٰ‬ ‫ﮐﺬﻟﮏ ﻣﺎﺝ ﺑﺤﺮ ﺍﻟﮑﻼﻡ ﻭ ﻗﺬﻑ ﻟﺌﺎﻟﺊ‬ ‫ﺹ ‪٢٤‬‬

‫ﺍﻟﺬﻯ‬ ‫ﺍﻻﺣﮑﺎﻡ ﻣﻦ ﻟﺪﻥ ﻣﺎﻟﮏ ﺍﻻﻧﺎﻡ * ) ‪ ( ٢٧‬ﻭ ّ‬

‫ﺍﻟﻰ ﺍﻣﻴﻦ‬ ‫ﺫﺭﻳﺔ ﺿﻌﺎﻓﴼ ّ‬ ‫ﺗﺮﮎ ّ ّ‬ ‫ﺳﻠﻤﻮﺍ ﻣﺎ ﻟﻬﻢ ٰ‬

‫ﻣﺤﻞ‬ ‫ﺍﻟﻰ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻟﻰ ﺍﻥ ﻳﺒﻠﻐﻮﺍ ﺭﺷﺪﻫﻢ ﺍﻭ ٰ‬ ‫ﻟﻴﺘﺠﺮ ﻟﻬﻢ ٰ‬

‫ﻣﻤﺎ ﺣﺼﻞ‬ ‫ﻋﻴﻨﻮﺍ ﻟﻼﻣﻴﻦ ّ‬ ‫ﺣﻘﴼ ّ‬ ‫ﺛﻢ ّ‬ ‫ﺍﻟﺸﺮﺍﮐﺔ ّ‬ ‫ّ‬

‫ﮐﻞ ٰﺫﻟﮏ ﺑﻌﺪ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ ﻭ ﺍﻻﻗﺘﺮﺍﻑ * ) ‪ّ ( ٢٨‬‬ ‫ﻣﻦ ّ‬ ‫ﺍﻟﺪﻳﻮﻥ ﻟﻮ ﺗﮑﻮﻥ ﻋﻠﻴﻪ‬ ‫ﺣﻖ ﺍ‪ ‬ﻭ ّ‬ ‫ﺍﺩﺁء ّ‬

‫ﺍﻟﺪﻓﻦ ﻭ ﺣﻤﻞ‬ ‫ﻭ ﺗﺠﻬﻴﺰ ﺍﻻﺳﺒﺎﺏ ﻟﻠﮑﻔﻦ ﻭ ّ‬

‫ﺑﺎﻟﻌﺰﺓ ﻭ ﺍﻻﻋﺘﺰﺍﺯ ٰ‬ ‫ﮐﺬﻟﮏ ﺣﮑﻢ ﻣﺎﻟﮏ‬ ‫ﺍﻟﻤﻴﺖ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻤﺒﺪء ﻭ ﺍﻟﻤﺂﺏ * ) ‪ ( ٢٩‬ﻗﻞ ٰﻫﺬﺍ ﻟﻬﻮ ﺍﻟﻌﻠﻢ‬ ‫ﺹ ‪٢٥‬‬ ‫ﺑﺎﻟﻄﺂء‬ ‫ﻻﻧﻪ ﺑﺪء ّ‬ ‫ﺍﻟﻤﮑﻨﻮﻥ ّ‬ ‫ﻳﺘﻐﻴﺮ ّ‬ ‫ﺍﻟﺬﻯ ﻟﻦ ّ‬

‫ﺍﻟﻈﺎﻫﺮ ﺍﻟﻤﻤﺘﻨﻊ‬ ‫ﺍﻟﻤﺪﻟﺔ ﻋﻠﻰ ﺍﻻﺳﻢ ﺍﻟﻤﺨﺰﻭﻥ ّ‬ ‫ّ‬ ‫ﻟﻠﺬﺭﻳﺎﺕ ٰﻫﺬﺍ‬ ‫ﺧﺼﺼﻨﺎﻩ ّ ّ ّ‬ ‫ﺍﻟﻤﻨﻴﻊ * ﻭ ﻣﺎ ّ‬

‫ﺭﺑﻬﻢ‬ ‫ﻣﻦ ﻓﻀﻞ ﺍ‪ ‬ﻋﻠﻴﻬﻢ ﻟﻴﺸﮑﺮﻭﺍ ّ‬

‫ﺍﻟﺮﺣﻴﻢ * ﺗﻠﮏ ﺣﺪﻭﺩ ﺍ‪‬‬ ‫ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ّ‬

‫ﺍﺗﺒﻌﻮﺍ ﻣﺎ ﺍﻣﺮﺗﻢ‬ ‫ﻻ ﺗﻌﺘﺪﻭﻫﺎ ﺑﺎﻫﻮﺁء ﺍﻧﻔﺴﮑﻢ ّ‬ ‫ﺑﻪ ﻣﻦ ﻣﻄﻠﻊ ﺍﻟﺒﻴﺎﻥ * ﻭ ﺍﻟﻤﺨﻠﺼﻮﻥ ﻳﺮﻭﻥ‬

‫ﺣﺪﻭﺩ ﺍ‪ ‬ﻣﺂء ﺍﻟﺤﻴﻮﺍﻥ ﻻﻫﻞ ﺍﻻﺩﻳﺎﻥ‬

‫ﻭ ﻣﺼﺒﺎﺡ ﺍﻟﺤﮑﻤﺔ ﻭ ﺍﻟﻔﻼﺡ ﻟﻤﻦ ﻓﻰ ﺍﻻﺭﺿﻴﻦ‬ ‫ﺹ ‪٢٦‬‬

‫ﮐﻞ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ * ) ‪ ( ٣٠‬ﻗﺪ ﮐﺘﺐ ﺍ‪‬‬ ‫ﻭ ّ ٰ‬ ‫ﻋﻠﻰ ّ‬ ‫ٰ‬ ‫ﻣﺪﻳﻨﺔ ﺍﻥ ﻳﺠﻌﻠﻮﺍ ﻓﻴﻬﺎ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻭ ﻳﺠﺘﻤﻊ‬ ‫ﻋﻠﻰ ﻋﺪﺩ ﺍﻟﺒﻬﺂء ﻭ ﺍﻥ ﺍﺯﺩﺍﺩ‬ ‫ﺍﻟﻨﻔﻮﺱ‬ ‫ﻓﻴﻪ ّ‬ ‫ٰ‬ ‫ﮐﺎﻧﻬﻢ ﻳﺪﺧﻠﻮﻥ ﻣﺤﻀﺮ‬ ‫ﻻ ﺑﺄﺱ ﻭ ﻳﺮﻭﻥ ّ‬ ‫ﻳﺮﻯ‬ ‫ﺍ‪ ‬ﺍﻟﻌﻠﻰ‬ ‫ﺍﻻﻋﻠﻰ ﻭ ﻳﺮﻭﻥ ﻣﻦ ﻻ ٰ‬ ‫ٰ‬ ‫ّ‬

‫ﺍﻟﺮﺣﻤﻦ ﺑﻴﻦ‬ ‫ﻭ ﻳﻨﺒﻐﻰ ﻟﻬﻢ ﺍﻥ ﻳﮑﻮﻧﻮﺍ ﺍﻣﻨﺂء ّ ٰ‬

‫ﮐﻠﻬﺎ‬ ‫ﺍﻻﻣﮑﺎﻥ ﻭ ﻭﮐﻶء ﺍ‪ ‬ﻟﻤﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ّ‬

‫ﻭ ﻳﺸﺎﻭﺭﻭﺍ ﻓﻰ ﻣﺼﺎﻟﺢ ﺍﻟﻌﺒﺎﺩ ﻟﻮﺟﻪ ﺍ‪ ‬ﮐﻤﺎ‬ ‫ﻳﺸﺎﻭﺭﻭﻥ ﻓﻰ ﺍﻣﻮﺭﻫﻢ ﻭ ﻳﺨﺘﺎﺭﻭﺍ ﻣﺎ ﻫﻮ‬ ‫ﺹ ‪٢٧‬‬

‫ﺍﻟﻤﺨﺘﺎﺭ ٰ‬ ‫ﺍﻟﻐﻔﺎﺭ *‬ ‫ﺭﺑﮑﻢ ﺍﻟﻌﺰﻳﺰ ّ‬ ‫ﮐﺬﻟﮏ ﺣﮑﻢ ّ‬

‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﺪﻋﻮﺍ ﻣﺎ ﻫﻮ ﺍﻟﻤﻨﺼﻮﺹ ﻓﻰ‬ ‫ّ‬

‫ﺍﺗﻘﻮﺍ ﺍ‪ ‬ﻳﺎ ﺍﻭﻟﻰ ﺍﻻﻧﻈﺎﺭ * ) ‪ ( ٣١‬ﻳﺎ ﻣﻸ‬ ‫ّ‬ ‫ﺍﻟﻠﻮﺡ ّ‬ ‫ﻋﻤﺮﻭﺍ ﺑﻴﻮﺗﴼ ﺑﺎﮐﻤﻞ ﻣﺎ ﻳﻤﮑﻦ ﻓﻰ‬ ‫ﺍﻻﻧﺸﺂء ّ‬ ‫ﺍﻻﻣﮑﺎﻥ ﺑﺎﺳﻢ ﻣﺎﻟﮏ ﺍﻻﺩﻳﺎﻥ ﻓﻰ‬

‫ﺑﺎﻟﺼﻮﺭ‬ ‫ﺯﻳﻨﻮﻫﺎ ﺑﻤﺎ ﻳﻨﺒﻐﻰ ﻟﻬﺎ ﻻ‬ ‫ّ‬ ‫ﺍﻟﺒﻠﺪﺍﻥ ﻭ ّ‬

‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﺭﺑﮑﻢ ّ ٰ‬ ‫ﺛﻢ ﺍﺫﮐﺮﻭﺍ ﻓﻴﻬﺎ ّ‬ ‫ﻭ ﺍﻻﻣﺜﺎﻝ * ّ‬ ‫ﺍﻟﺮﻳﺤﺎﻥ ﺍﻻ ﺑﺬﮐﺮﻩ ﺗﺴﺘﻨﻴﺮ‬ ‫ﺑﺎﻟﺮﻭﺡ ﻭ ّ‬ ‫ّ‬

‫ﺗﻘﺮ ﺍﻻﺑﺼﺎﺭ * ) ‪ ( ٣٢‬ﻗﺪ ﺣﮑﻢ ﺍ‪‬‬ ‫ﺍﻟﺼﺪﻭﺭ ﻭ ّ‬ ‫ّ‬

‫ﺹ ‪٢٨‬‬

‫ﺣﺞ ﺍﻟﺒﻴﺖ ﺩﻭﻥ‬ ‫ﻟﻤﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻨﮑﻢ ّ‬

‫ﻋﻨﻬﻦ ﺭﺣﻤﺔ ﻣﻦ ﻋﻨﺪﻩ‬ ‫ﺍﻟﻨﺴﺂء ﻋﻔﺎ ﺍ‪‬‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻮﻫﺎﺏ * ) ‪ ( ٣٣‬ﻳﺎ ﺍﻫﻞ‬ ‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻤﻌﻄﻰ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻞ ﻭﺍﺣﺪ ﻣﻨﮑﻢ‬ ‫ﺍﻟﺒﻬﺂء ﻗﺪ ﻭﺟﺐ‬ ‫ﻋﻠﻰ ّ‬ ‫ٰ‬ ‫ﺍﻟﺼﻨﺂﺋﻊ‬ ‫ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻣﺮ ﻣﻦ ﺍﻻﻣﻮﺭ ﻣﻦ ّ‬

‫ﻭ ﺍﻻﻗﺘﺮﺍﻑ ﻭ ﺍﻣﺜﺎﻟﻬﺎ ﻭ ﺟﻌﻠﻨﺎ ﺍﺷﺘﻐﺎﻟﮑﻢ‬ ‫ﺗﻔﮑﺮﻭﺍ ﻳﺎ‬ ‫ﺍﻟﺤﻖ‬ ‫ﺑﻬﺎ ﻧﻔﺲ ﺍﻟﻌﺒﺎﺩﺓ ‪‬‬ ‫ّ‬ ‫ّ‬

‫ﺛﻢ ﺍﺷﮑﺮﻭﻩ‬ ‫ﻗﻮﻡ ﻓﻰ ﺭﺣﻤﺔ ﺍ‪ ‬ﻭ ﺍﻟﻄﺎﻓﻪ ّ‬

‫ﺗﻀﻴﻌﻮﺍ‬ ‫ﻓﻰ ﺍﻟﻌﺸﻰ ﻭ ﺍﻻﺷﺮﺍﻕ * ﻻ‬ ‫ّ‬ ‫ّ‬ ‫ﺹ ‪٢٩‬‬

‫ﺍﻭﻗﺎﺗﮑﻢ ﺑﺎﻟﺒﻄﺎﻟﺔ ﻭ ﺍﻟﮑﺴﺎﻟﺔ ﻭ ﺍﺷﺘﻐﻠﻮﺍ‬

‫ﺑﻤﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻧﻔﺴﮑﻢ ﻭ ﺍﻧﻔﺲ ﻏﻴﺮﮐﻢ‬ ‫ٰ‬ ‫ﺍﻟﻠﻮﺡ‬ ‫ﮐﺬﻟﮏ ﻗﻀﻰ ﺍﻻﻣﺮ ﻓﻰ ٰﻫﺬﺍ ّ‬

‫ﺍﻟﺬﻯ ﻻﺣﺖ ﻣﻦ ﺍﻓﻘﻪ ﺷﻤﺲ ﺍﻟﺤﮑﻤﺔ‬ ‫ّ‬

‫ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍ‪‬‬ ‫ﺍﻟﺘﺒﻴﺎﻥ * ﺍﺑﻐﺾ ّ‬ ‫ﻭ ّ‬ ‫ﺗﻤﺴﮑﻮﺍ ﺑﺤﺒﻞ‬ ‫ﻣﻦ ﻳﻘﻌﺪ ﻭ ﻳﻄﻠﺐ‬ ‫ّ‬

‫ﻣﺴﺒﺐ‬ ‫ﺍﻻﺳﺒﺎﺏ‬ ‫ّ‬ ‫ﻣﺘﻮﮐﻠﻴﻦ ﻋﻠﻰ ﺍ‪ّ ‬‬

‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ﺗﻘﺒﻴﻞ‬ ‫ﺍﻻﺳﺒﺎﺏ * ) ‪ ( ٣٤‬ﻗﺪ ّ‬

‫ﺍﻻﻳﺎﺩﻯ ﻓﻰ ﺍﻟﮑﺘﺎﺏ ٰﻫﺬﺍ ﻣﺎ ﻧﻬﻴﺘﻢ ﻋﻨﻪ‬ ‫ﺹ ‪٣٠‬‬

‫ﺍﻟﺤﮑﺎﻡ * ﻟﻴﺲ‬ ‫ﺭﺑﮑﻢ ﺍﻟﻌﺰﻳﺰ‬ ‫ّ‬ ‫ﻣﻦ ﻟﺪﻥ ّ‬ ‫ﻻﺣﺪ ﺍﻥ ﻳﺴﺘﻐﻔﺮ ﻋﻨﺪ ﺍﺣﺪ ﺗﻮﺑﻮﺍ ﺍﻟﻰ‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻐﺎﻓﺮ ﺍﻟﻤﻌﻄﻰ‬ ‫ﺍ‪ ‬ﺗﻠﻘﺂء ﺍﻧﻔﺴﮑﻢ ّ‬

‫ﺍﻟﺮﺣﻤﻦ ﻗﻮﻣﻮﺍ‬ ‫ﺍﻟﺘﻮﺍﺏ * ) ‪ ( ٣٥‬ﻳﺎ ﻋﺒﺎﺩ ّ ٰ‬ ‫ﺍﻟﻌﺰﻳﺰ ّ ّ‬

‫ﻋﻠﻰ ﺷﺄﻥ ﻻ ﺗﺄﺧﺬﮐﻢ‬ ‫ﻋﻠﻰ ﺧﺪﻣﺔ ﺍﻻﻣﺮ‬ ‫ٰ‬ ‫ٰ‬ ‫ﺍﻟﺬﻳﻦ ﮐﻔﺮﻭﺍ ﺑﻤﻄﻠﻊ‬ ‫ﺍﻻﺣﺰﺍﻥ ﻣﻦ ّ‬

‫ٰ‬ ‫ﻟﻤﺎ ﺟﺂء ﺍﻟﻮﻋﺪ ﻭ ﻇﻬﺮ ﺍﻟﻤﻮﻋﻮﺩ‬ ‫ﺍﻻﻳﺎﺕ * ّ‬

‫ﮐﻞ ﺣﺰﺏ ﺑﻤﺎ‬ ‫ﺍﻟﻨﺎﺱ ﻭ‬ ‫ﺗﻤﺴﮏ ّ‬ ‫ّ‬ ‫ﺍﺧﺘﻠﻒ ّ‬

‫ﺍﻟﻈﻨﻮﻥ ﻭ ﺍﻻﻭﻫﺎﻡ * ) ‪ ( ٣٦‬ﻣﻦ‬ ‫ﻋﻨﺪﻩ ﻣﻦ ّ‬

‫ﺹ ‪٣١‬‬ ‫ﺍﻟﻨﻌﺎﻝ ﻃﻠﺒﴼ‬ ‫ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻘﻌﺪ‬ ‫ﺻﻒ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻳﻬﺎ ﺍﻟﻐﺎﻓﻞ‬ ‫ﻟﺼﺪﺭ ﺍﻟﺠﻼﻝ ﻗﻞ ﻣﻦ ﺍﻧﺖ ﻳﺎ ّ‬ ‫ﻳﺪﻋﻰ ﺍﻟﺒﺎﻃﻦ‬ ‫ﺍﻟﻐﺮﺍﺭ * ﻭ ﻣﻨﻬﻢ ﻣﻦ ّ‬ ‫ّ‬

‫ﺍﻟﮑﺬﺍﺏ ﺗﺎ‪‬‬ ‫ﺍﻳﻬﺎ‬ ‫ّ‬ ‫ﻭ ﺑﺎﻃﻦ ﺍﻟﺒﺎﻃﻦ ﻗﻞ ﻳﺎ ّ‬ ‫ﺍﻧﻪ ﻣﻦ ﺍﻟﻘﺸﻮﺭ ﺗﺮﮐﻨﺎﻫﺎ‬ ‫ﻣﺎ ﻋﻨﺪﮎ ّ‬

‫ﻟﮑﻢ ﮐﻤﺎ ﺗﺘﺮﮎ ﺍﻟﻌﻈﺎﻡ ﻟﻠﮑﻼﺏ *‬

‫ﺍﻟﺤﻖ ﻟﻮ ﻳﻐﺴﻞ ﺍﺣﺪ ﺍﺭﺟﻞ ﺍﻟﻌﺎﻟﻢ‬ ‫ﺗﺎ‪‬‬ ‫ّ‬

‫ﺍﻟﺸﻮﺍﺟﻦ‬ ‫ﻭ ﻳﻌﺒﺪ ﺍ‪ ‬ﻋﻠﻰ ﺍﻻﺩﻏﺎﻝ ﻭ ّ‬

‫ﮐﻞ‬ ‫ﺍﻟﺸﻨﺎﺧﻴﺐ ﻭ ﻋﻨﺪ ّ‬ ‫ﻭ ﺍﻟﺠﺒﺎﻝ ﻭ ﺍﻟﻘﻨﺎﻥ ﻭ ّ‬ ‫ﺹ ‪٣٢‬‬

‫ﻳﺘﻀﻮﻉ ﻣﻨﻪ‬ ‫ﺣﺠﺮ ﻭ ﺷﺠﺮ ﻭ ﻣﺪﺭ ﻭ ﻻ‬ ‫ّ‬ ‫ﻋﺮﻑ ﺭﺿﺂﺋﻰ ﻟﻦ ﻳﻘﺒﻞ ﺍﺑﺪﴽ ٰﻫﺬﺍ ﻣﺎ‬

‫ﺣﮑﻢ ﺑﻪ ﻣﻮﻟﻰ ﺍﻻﻧﺎﻡ * ﮐﻢ ﻣﻦ ﻋﺒﺪ‬

‫ﺍﻋﺘﺰﻝ ﻓﻰ ﺟﺰﺁﺋﺮ ﺍﻟﻬﻨﺪ ﻭ ﻣﻨﻊ ﻋﻦ ﻧﻔﺴﻪ‬

‫ﺍﻟﺮﻳﺎﺿﺎﺕ‬ ‫ﻣﺎ ّ‬ ‫ﺍﺣﻠﻪ ﺍ‪ ‬ﻟﻪ ﻭ ﺣﻤﻞ ّ‬

‫ﺍﻟﻤﺸﻘﺎﺕ ﻭ ﻟﻢ ﻳﺬﮐﺮ ﻋﻨﺪ ﺍ‪ ‬ﻣﻨﺰﻝ‬ ‫ﻭ‬ ‫ّ‬ ‫ٰ‬ ‫ﺍﻻﻳﺎﺕ * ﻻ ﺗﺠﻌﻠﻮﺍ ﺍﻻﻋﻤﺎﻝ ﺷﺮﮎ‬

‫ٰ‬ ‫ﺍﻻﻣﺎﻝ ﻭ ﻻ ﺗﺤﺮﻣﻮﺍ ﺍﻧﻔﺴﮑﻢ ﻋﻦ ٰﻫﺬﺍ‬

‫ﺍﻟﻤﻘﺮﺑﻴﻦ ﻓﻰ‬ ‫ﺍﻟﺬﻯ ﮐﺎﻥ ﺍﻣﻞ‬ ‫ﺍﻟﻤﺂﻝ ّ‬ ‫ّ‬ ‫ﺹ ‪٣٣‬‬

‫ﺍﺯﻝ ٰ‬ ‫ﺍﻻﺯﺍﻝ * ﻗﻞ ﺭﻭﺡ ﺍﻻﻋﻤﺎﻝ ﻫﻮ‬

‫ﮐﻞ ﺷﻰء ﺑﻘﺒﻮﻟﻰ‬ ‫ﺭﺿﺂﺋﻰ ﻭ ّ‬ ‫ﻋﻠﻖ ّ‬

‫ﺍﻗﺮﺋﻮﺍ ﺍﻻﻟﻮﺍﺡ ﻟﺘﻌﺮﻓﻮﺍ ﻣﺎ ﻫﻮ ﺍﻟﻤﻘﺼﻮﺩ‬

‫ﺍﻟﻮﻫﺎﺏ * ﻣﻦ‬ ‫ﻓﻰ ﮐﺘﺐ ﺍ‪ ‬ﺍﻟﻌﺰﻳﺰ‬ ‫ّ‬ ‫ﻋﻠﻰ‬ ‫ﺣﻖ ﻟﻪ ﺍﻥ ﻳﻘﻌﺪ‬ ‫ﻓﺎﺯ‬ ‫ﺑﺤﺒﻰ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﺳﺮﻳﺮ ﺍﻟﻌﻘﻴﺎﻥ ﻓﻰ ﺻﺪﺭ ﺍﻻﻣﮑﺎﻥ‬

‫ﻋﻠﻰ‬ ‫ﺍﻟﺬﻯ ﻣﻨﻊ ﻋﻨﻪ ﻟﻮ ﻳﻘﻌﺪ‬ ‫ﻭ ّ‬ ‫ٰ‬ ‫ﺍﻧﻪ ﻳﺴﺘﻌﻴﺬ ﻣﻨﻪ ﺍﻟﻰ ﺍ‪‬‬ ‫ﺍﻟﺘﺮﺍﺏ ّ‬ ‫ّ‬

‫ﻳﺪﻋﻰ ﺍﻣﺮﴽ‬ ‫ﻣﺎﻟﮏ ﺍﻻﺩﻳﺎﻥ * ) ‪ ( ٣٧‬ﻣﻦ ّ‬

‫ﺹ ‪٣٤‬‬

‫ﺍﻧﻪ‬ ‫ﻗﺒﻞ ﺍﺗﻤﺎﻡ ﺍﻟﻒ ﺳﻨﺔ ﮐﺎﻣﻠﺔ ّ‬

‫ﻳﺆﻳﺪﻩ ﻋﻠﻰ‬ ‫ﮐﺬﺍﺏ‬ ‫ّ‬ ‫ٍ‬ ‫ﻣﻔﺘﺮ ﻧﺴﺌﻞ ﺍ‪ ‬ﺑﺎﻥ ّ‬ ‫ﺍﻟﺘﻮﺍﺏ ﻭ ﺍﻥ‬ ‫ﺍﻧﻪ ﻫﻮ ّ ّ‬ ‫ﺍﻟﺮﺟﻮﻉ ﺍﻥ ﺗﺎﺏ ّ‬ ‫ّ‬

‫ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﻳﺒﻌﺚ ﻋﻠﻴﻪ ﻣﻦ ﻻ‬ ‫ﺍﺻﺮ‬ ‫ّ‬ ‫ٰ‬

‫ﻳﺄﻭﻝ‬ ‫ﺍﻧﻪ ﺷﺪﻳﺪ ﺍﻟﻌﻘﺎﺏ * ﻣﻦ ّ‬ ‫ﻳﺮﺣﻤﻪ ّ‬ ‫ٰﻫﺬﻩ ٰ‬ ‫ﻧﺰﻝ ﻓﻰ‬ ‫ﺍﻻﻳﺔ ﺍﻭ ّ‬ ‫ﻳﻔﺴﺮﻫﺎ ﺑﻐﻴﺮ ﻣﺎ ّ‬

‫ﺍﻧﻪ ﻣﺤﺮﻭﻡ ﻣﻦ ﺭﻭﺡ ﺍ‪ ‬ﻭ ﺭﺣﻤﺘﻪ‬ ‫ّ‬ ‫ﺍﻟﻈﺎﻫﺮ ّ‬

‫ﺍﻟﺘﻰ ﺳﺒﻘﺖ ﺍﻟﻌﺎﻟﻤﻴﻦ * ﺧﺎﻓﻮﺍ ﺍ‪‬‬ ‫ّ‬

‫ﺍﺗﺒﻌﻮﺍ‬ ‫ﺗﺘﺒﻌﻮﺍ ﻣﺎ ﻋﻨﺪﮐﻢ ﻣﻦ ﺍﻻﻭﻫﺎﻡ ّ‬ ‫ﻭﻻ ّ‬ ‫ﺹ ‪٣٥‬‬ ‫ﺭﺑﮑﻢ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺤﮑﻴﻢ * ﺳﻮﻑ‬ ‫ﻣﺎ ﻳﺄﻣﺮﮐﻢ ﺑﻪ ّ‬

‫ﺍﻟﻨﻌﺎﻕ ﻣﻦ ﺍﮐﺜﺮ ﺍﻟﺒﻠﺪﺍﻥ ﺍﺟﺘﻨﺒﻮﺍ‬ ‫ﻳﺮﺗﻔﻊ ّ‬

‫ﮐﻞ ﻓﺎﺟﺮ ﻟﺌﻴﻢ * ٰﻫﺬﺍ ﻣﺎ‬ ‫ﺗﺘﺒﻌﻮﺍ ّ‬ ‫ﻳﺎ ﻗﻮﻡ ﻭ ﻻ ّ‬

‫ﮐﻨﺎ ﻓﻰ ﺍﻟﻌﺮﺍﻕ ﻭ ﻓﻰ ﺍﺭﺽ‬ ‫ﺍﺧﺒﺮﻧﺎﮐﻢ ﺑﻪ ﺍﺫ ّ‬

‫ﺍﻟﺴﺮ ﻭ ﻓﻰ ٰﻫﺬﺍ ﺍﻟﻤﻨﻈﺮ ﺍﻟﻤﻨﻴﺮ * ) ‪ ( ٣٨‬ﻳﺎ ﺍﻫﻞ‬ ‫ّ​ّ‬ ‫ﺍﻻﺭﺽ ﺍﺫﺍ ﻏﺮﺑﺖ ﺷﻤﺲ ﺟﻤﺎﻟﻰ‬

‫ﻭ ﺳﺘﺮﺕ ﺳﻤﺂء ﻫﻴﮑﻠﻰ ﻻ ﺗﻀﻄﺮﺑﻮﺍ ﻗﻮﻣﻮﺍ‬ ‫ﻋﻠﻰ ﻧﺼﺮﺓ ﺍﻣﺮﻯ ﻭ ﺍﺭﺗﻔﺎﻉ ﮐﻠﻤﺘﻰ ﺑﻴﻦ‬ ‫ٰ‬

‫ﮐﻞ ﺍﻻﺣﻮﺍﻝ‬ ‫ﺍﻧﺎ ﻣﻌﮑﻢ ﻓﻰ ّ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﻦ * ّ‬ ‫ﺹ ‪٣٦‬‬ ‫ﮐﻨﺎ ﻗﺎﺩﺭﻳﻦ * ﻣﻦ‬ ‫ﻭ ﻧﻨﺼﺮﮐﻢ‬ ‫ﺍﻧﺎ ّ‬ ‫ﺑﺎﻟﺤﻖ ّ‬ ‫ّ‬

‫ﻋﻠﻰ ﺧﺪﻣﺘﻰ ﺑﻘﻴﺎﻡ ﻻ ﺗﻘﻌﺪﻩ‬ ‫ﻋﺮﻓﻨﻰ ﻳﻘﻮﻡ‬ ‫ٰ‬

‫ﺍﻟﻨﺎﺱ‬ ‫ﺟﻨﻮﺩ ّ ٰ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ * ) ‪ّ ( ٣٩‬‬ ‫ﺍﻥ ّ‬ ‫ﻧﻴﺎﻡ ﻟﻮ ﺍﻧﺘﺒﻬﻮﺍ ﺳﺮﻋﻮﺍ ﺑﺎﻟﻘﻠﻮﺏ ﺍﻟﻰ ﺍ‪‬‬ ‫ﺍﻟﻌﻠﻴﻢ ﺍﻟﺤﮑﻴﻢ * ﻭ ﻧﺒﺬﻭﺍ ﻣﺎ ﻋﻨﺪﻫﻢ‬

‫ﮐﻠﻬﺎ ﻟﻴﺬﮐﺮﻫﻢ ﻣﻮﻻﻫﻢ‬ ‫ﺍﻟﺪﻧﻴﺎ ّ‬ ‫ﻭ ﻟﻮ ﮐﺎﻥ ﮐﻨﻮﺯ ّ‬ ‫ﺑﮑﻠﻤﺔ ﻣﻦ ﻋﻨﺪﻩ ٰ‬ ‫ﻳﻨﺒﺌﮑﻢ ﻣﻦ‬ ‫ﮐﺬﻟﮏ ّ‬

‫ﻋﻨﺪﻩ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻓﻰ ﻟﻮﺡ ﻣﺎ ﻇﻬﺮ ﻓﻰ‬

‫ﺍﻃﻠﻊ ﺑﻪ ّﺍﻻ ﻧﻔﺴﻪ ﺍﻟﻤﻬﻴﻤﻨﺔ‬ ‫ﺍﻻﻣﮑﺎﻥ ﻭ ﻣﺎ ّ‬ ‫ﺹ ‪٣٧‬‬ ‫ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ * ﻗﺪ ﺍﺧﺬﻫﻢ ﺳﮑﺮ‬

‫ﺍﻟﻮﺭﻯ‬ ‫ﻋﻠﻰ ﺷﺄﻥ ﻻ ﻳﺮﻭﻥ ﻣﻮﻟﻰ‬ ‫ﺍﻟﻬﻮﻯ‬ ‫ٰ‬ ‫ٰ‬ ‫ٰ‬ ‫ﮐﻞ ﺍﻟﺠﻬﺎﺕ‬ ‫ّ‬ ‫ﺍﻟﺬﻯ ﺍﺭﺗﻔﻊ ﻧﺪﺁﺋﻪ ﻣﻦ ّ‬

‫ﻻ ﺍﻟﻪ ّﺍﻻ ﺍﻧﺎ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺤﮑﻴﻢ * ) ‪ ( ٤٠‬ﻗﻞ‬

‫ﻻ ﺗﻔﺮﺣﻮﺍ ﺑﻤﺎ ﻣﻠﮑﺘﻤﻮﻩ ﻓﻰ ﺍﻟﻌﺸﻰ ﻭ ﻓﻰ‬ ‫ّ‬ ‫ﺍﻻﺷﺮﺍﻕ ﻳﻤﻠﮑﻪ ﻏﻴﺮﮐﻢ ٰ‬ ‫ﮐﺬﻟﮏ ﻳﺨﺒﺮﮐﻢ‬ ‫ﺍﻟﻌﻠﻴﻢ ﺍﻟﺨﺒﻴﺮ * ﻗﻞ ﻫﻞ ﺭﺃﻳﺘﻢ ﻟﻤﺎ‬

‫ﻋﻨﺪﮐﻢ ﻣﻦ ﻗﺮﺍﺭ ﺍﻭ ﻭﻓﺂء ﻻ ﻭ ﻧﻔﺴﻰ‬

‫ﺗﻤﺮ‬ ‫ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ﻟﻮ ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻤﻨﺼﻔﻴﻦ * ّ‬ ‫ﺹ ‪٣٨‬‬ ‫ﻳﻄﻮﻯ‬ ‫ﺗﻤﺮ ﺍﻻﺭﻳﺎﺡ ﻭ‬ ‫ﺍﻳﺎﻡ ٰ‬ ‫ﺣﻴﻮﺗﮑﻢ ﮐﻤﺎ ّ‬ ‫ّ‬ ‫ٰ‬

‫ﺍﻻﻭﻟﻴﻦ *‬ ‫ﻋﺰﮐﻢ ﮐﻤﺎ ﻃﻮﻯ ﺑﺴﺎﻁ ّ‬ ‫ﺑﺴﺎﻁ ّ‬

‫ﺍﻳﺎﻣﮑﻢ ﺍﻟﻤﺎﺿﻴﺔ ﻭ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺗﻔﮑﺮﻭﺍ ﻳﺎ ﻗﻮﻡ ﺍﻳﻦ ّ‬

‫ﻻﻳﺎﻡ ﻣﻀﺖ ﺑﺬﮐﺮ‬ ‫ﺍﻋﺼﺎﺭﮐﻢ ﺍﻟﺨﺎﻟﻴﺔ‬ ‫ﻃﻮﺑﻰ ّ‬ ‫ٰ‬

‫ﺍ‪ ‬ﻭ ﻻﻭﻗﺎﺕ ﺻﺮﻓﺖ ﻓﻰ ﺫﮐﺮﻩ ﺍﻟﺤﮑﻴﻢ *‬ ‫ﺍﻻﻋﺰﺁء ﻭ ﻻ ﺯﺧﺎﺭﻑ‬ ‫ﻋﺰﺓ‬ ‫ﻟﻌﻤﺮﻯ ﻻ‬ ‫ّ‬ ‫ﺗﺒﻘﻰ ّ‬ ‫ٰ‬

‫ﺍﻟﮑﻞ‬ ‫ﺍﻻﻏﻨﻴﺂء ﻭ ﻻ ﺷﻮﮐﺔ ﺍﻻﺷﻘﻴﺂء ﺳﻴﻔﻨﻰ‬ ‫ّ‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻤﻘﺘﺪﺭ ﺍﻟﻌﺰﻳﺰ‬ ‫ﺑﮑﻠﻤﺔ ﻣﻦ ﻋﻨﺪﻩ ّ‬ ‫ﺍﻟﻨﺎﺱ ﻣﺎ ﻋﻨﺪﻫﻢ‬ ‫ﺍﻟﻘﺪﻳﺮ * ﻻ ﻳﻨﻔﻊ ّ‬

‫ﺹ ‪٣٩‬‬

‫ﻣﻦ ﺍﻻﺛﺎﺙ ﻭ ﻣﺎ ﻳﻨﻔﻌﻬﻢ ﻏﻔﻠﻮﺍ ﻋﻨﻪ ﺳﻮﻑ‬ ‫ﻳﻨﺘﺒﻬﻮﻥ ﻭ ﻻ ﻳﺠﺪﻭﻥ ﻣﺎ ﻓﺎﺕ ﻋﻨﻬﻢ ﻓﻰ‬ ‫ﺭﺑﻬﻢ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺤﻤﻴﺪ * ﻟﻮ ﻳﻌﺮﻓﻮﻥ‬ ‫ﺍﻳﺎﻡ ّ‬ ‫ّ‬

‫ﻳﻨﻔﻘﻮﻥ ﻣﺎ ﻋﻨﺪﻫﻢ ﻟﺘﺬﮐﺮ ﺍﺳﻤﺂﺋﻬﻢ ﻟﺪﻯ‬

‫ﺍﻟﻤﻴﺘﻴﻦ * ) ‪ ( ٤١‬ﻣﻦ‬ ‫ﺍﻧﻬﻢ ﻣﻦ‬ ‫ّ‬ ‫ﺍﻟﻌﺮﺵ ﺍﻻ ّ‬

‫ﻏﺮﺗﻪ ﺍﻟﻌﻠﻮﻡ ﻭ ﺑﻬﺎ ﻣﻨﻊ ﻋﻦ‬ ‫ﺍﻟﻨﺎﺱ ﻣﻦ ّ‬ ‫ّ‬

‫ﺍﻟﻨﻌﺎﻝ‬ ‫ﺍﻟﻘﻴﻮﻡ ﻭ ﺍﺫﺍ ﺳﻤﻊ ﺻﻮﺕ ّ‬ ‫ﺍﺳﻤﻰ ّ‬

‫ﻳﺮﻯ ﻧﻔﺴﻪ ﺍﮐﺒﺮ ﻣﻦ ﻧﻤﺮﻭﺩ ﻗﻞ‬ ‫ﻋﻦ ﺧﻠﻔﻪ ٰ‬

‫ﺍﻧﻪ ﻟﻔﻰ ﺍﺳﻔﻞ‬ ‫ﺍﻳﻬﺎ ﺍﻟﻤﺮﺩﻭﺩ ﺗﺎ‪ّ ‬‬ ‫ﺍﻳﻦ ﻫﻮ ﻳﺎ ّ‬

‫ﺹ ‪٤٠‬‬

‫ﺍﻟﺠﺤﻴﻢ * ﻗﻞ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﻠﻤﺂء ﺍﻣﺎ ﺗﺴﻤﻌﻮﻥ‬

‫ﺍﻟﺸﻤﺲ‬ ‫ﺻﺮﻳﺮ ﻗﻠﻤﻰ‬ ‫ﺍﻻﻋﻠﻰ ﻭ ﺍﻣﺎ ﺗﺮﻭﻥ ٰﻫﺬﻩ ّ‬ ‫ٰ‬ ‫ﺍﻟﻰ ﻡ ﺍﻋﺘﮑﻔﺘﻢ‬ ‫ﺍﻟﻤﺸﺮﻗﺔ ﻣﻦ ﺍﻻﻓﻖ‬ ‫ﺍﻻﺑﻬﻰ ٰ‬ ‫ٰ‬

‫ﻋﻠﻰ ﺍﺻﻨﺎﻡ ﺍﻫﻮﺁﺋﮑﻢ ﺩﻋﻮﺍ ﺍﻻﻭﻫﺎﻡ‬ ‫ٰ‬

‫ﺗﻮﺟﻬﻮﺍ ﺍﻟﻰ ﺍ‪ ‬ﻣﻮﻻﮐﻢ ﺍﻟﻘﺪﻳﻢ * ) ‪( ٤٢‬‬ ‫ﻭ ّ‬

‫ﺍﻟﻤﺨﺘﺼﺔ ﻟﻠﺨﻴﺮﺍﺕ‬ ‫ﻗﺪ ﺭﺟﻌﺖ ﺍﻻﻭﻗﺎﻑ‬ ‫ّ‬ ‫ﺍﻟﻰ ﺍ‪ ‬ﻣﻈﻬﺮ ٰ‬ ‫ﺍﻻﻳﺎﺕ ﻟﻴﺲ ﻻﺣﺪ ﺍﻥ‬

‫ﻳﺘﺼﺮﻑ ﻓﻴﻬﺎ ّﺍﻻ ﺑﻌﺪ ﺍﺫﻥ ﻣﻄﻠﻊ ﺍﻟﻮﺣﻰ‬ ‫ّ‬

‫ﻭ ﻣﻦ ﺑﻌﺪﻩ ﻳﺮﺟﻊ ﺍﻟﺤﮑﻢ ﺍﻟﻰ ﺍﻻﻏﺼﺎﻥ‬ ‫ﺹ ‪٤١‬‬

‫ﺗﺤﻘﻖ‬ ‫ﺍﻟﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻥ‬ ‫ّ‬ ‫ﻭ ﻣﻦ ﺑﻌﺪﻫﻢ ٰ‬ ‫ﺍﻣﺮﻩ ﻓﻰ ﺍﻟﺒﻼﺩ ﻟﻴﺼﺮﻓﻮﻫﺎ ﻓﻰ ﺍﻟﺒﻘﺎﻉ‬

‫ﺍﻟﻤﺮﺗﻔﻌﺔ ﻓﻰ ٰﻫﺬﺍ ﺍﻻﻣﺮ ﻭ ﻓﻴﻤﺎ ﺍﻣﺮﻭﺍ ﺑﻪ‬

‫ﺍﻟﻰ‬ ‫ﻣﻦ ﻟﺪﻥ ﻣﻘﺘﺪﺭ ﻗﺪﻳﺮ * ﻭ ّﺍﻻ ﺗﺮﺟﻊ ٰ‬ ‫ﻳﺘﮑﻠﻤﻮﻥ ّﺍﻻ ﺑﻌﺪ ﺍﺫﻧﻪ‬ ‫ﺍﻟﺬﻳﻦ ﻻ‬ ‫ّ‬ ‫ﺍﻫﻞ ﺍﻟﺒﻬﺂء ّ‬

‫ﻭ ﻻ ﻳﺤﮑﻤﻮﻥ ّﺍﻻ ﺑﻤﺎ ﺣﮑﻢ ﺍ‪ ‬ﻓﻰ ٰﻫﺬﺍ‬

‫ﺍﻟﻠﻮﺡ ٓ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ‬ ‫ﺍﻟﻨﺼﺮ ﺑﻴﻦ ّ ٰ‬ ‫ّ‬ ‫ﺍﻭﻟﺌﮏ ﺍﻭﻟﻴﺂء ّ‬

‫ﺣﺪﺩ ﻓﻰ‬ ‫ﻭ ﺍﻻﺭﺿﻴﻦ * ﻟﻴﺼﺮﻓﻮﻫﺎ ﻓﻴﻤﺎ ّ‬

‫ﺍﻟﮑﺘﺎﺏ ﻣﻦ ﻟﺪﻥ ﻋﺰﻳﺰ ﮐﺮﻳﻢ * ) ‪( ٤٣‬‬

‫ﺹ ‪٤٢‬‬ ‫ﻻ ﺗﺠﺰﻋﻮﺍ ﻓﻰ ﺍﻟﻤﺼﺂﺋﺐ ﻭ ﻻ ﺗﻔﺮﺣﻮﺍ ﺍﺑﺘﻐﻮﺍ‬ ‫ﺍﻟﺘﺬﮐﺮ ﻓﻰ ﺗﻠﮏ ﺍﻟﺤﺎﻟﺔ‬ ‫ﺍﻣﺮﴽ ﺑﻴﻦ ﺍﻻﻣﺮﻳﻦ ﻫﻮ ّ ّ‬

‫ﻋﻠﻰ ﻣﺎ ﻳﺮﺩ ﻋﻠﻴﮑﻢ ﻓﻰ ﺍﻟﻌﺎﻗﺒﺔ‬ ‫ﺍﻟﺘﻨﺒﻪ‬ ‫ﻭ ّ ّ‬ ‫ٰ‬

‫ٰ‬ ‫ﻳﻨﺒﺌﮑﻢ ﺍﻟﻌﻠﻴﻢ ﺍﻟﺨﺒﻴﺮ * )‪ (٤٤‬ﻻ ﺗﺤﻠﻘﻮﺍ‬ ‫ﮐﺬﻟﮏ ّ‬

‫ﺑﺎﻟﺸﻌﺮ ﻭ ﻓﻰ ٰﺫﻟﮏ‬ ‫ﺯﻳﻨﻬﺎ ﺍ‪‬‬ ‫ّ‬ ‫ﺭﺅﻭﺳﮑﻢ ﻗﺪ ّ‬ ‫ٰ‬ ‫ﺍﻟﻄﺒﻴﻌﺔ‬ ‫ﺍﻟﻰ ﻣﻘﺘﻀﻴﺎﺕ ّ‬ ‫ﻻﻳﺎﺕ ﻟﻤﻦ ﻳﻨﻈﺮ ٰ‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻌﺰﻳﺰ‬ ‫ﻣﻦ ﻟﺪﻥ ﻣﺎﻟﮏ‬ ‫ﺍﻟﺒﺮﻳﺔ ّ‬ ‫ّ‬

‫ﺣﺪ‬ ‫ﺍﻟﺤﮑﻴﻢ * ﻭ ﻻ ﻳﻨﺒﻐﻰ ﺍﻥ ﻳﺘﺠﺎﻭﺯ ﻋﻦ ّ‬

‫ٰ‬ ‫ﺍﻻﺫﺍﻥ ٰﻫﺬﺍ ﻣﺎ ﺣﮑﻢ ﺑﻪ ﻣﻮﻟﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ * ) ‪( ٤٥‬‬ ‫ﺹ ‪٤٣‬‬

‫ﺍﻟﻨﻔﻰ ﻭ ﺍﻟﺤﺒﺲ‬ ‫ﺍﻟﺴﺎﺭﻕ ّ‬ ‫ﻗﺪ ﮐﺘﺐ ﻋﻠﻰ ّ‬

‫ﺍﻟﺜﺎﻟﺚ ﻓﺎﺟﻌﻠﻮﺍ ﻓﻰ ﺟﺒﻴﻨﻪ ﻋﻼﻣﺔ‬ ‫ﻭ ﻓﻰ ّ‬ ‫ﻟﺌﻼ ﺗﻘﺒﻠﻪ ﻣﺪﻥ ﺍ‪ ‬ﻭ ﺩﻳﺎﺭﻩ‬ ‫ﻳﻌﺮﻑ ﺑﻬﺎ ّ‬

‫ﺍﻟﺮﺃﻓﺔ ﻓﻰ ﺩﻳﻦ ﺍ‪‬‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﺄﺧﺬﮐﻢ ّ‬ ‫ّ‬

‫ﺍﻋﻤﻠﻮﺍ ﻣﺎ ﺍﻣﺮﺗﻢ ﺑﻪ ﻣﻦ ﻟﺪﻥ ﻣﺸﻔﻖ‬

‫ﺭﺑﻴﻨﺎﮐﻢ ﺑﺴﻴﺎﻁ ﺍﻟﺤﮑﻤﺔ‬ ‫ﺍﻧﺎ ّ‬ ‫ﺭﺣﻴﻢ * ّ‬

‫ﻭ ﺍﻻﺣﮑﺎﻡ ﺣﻔﻈﴼ ﻻﻧﻔﺴﮑﻢ ﻭ ﺍﺭﺗﻔﺎﻋﴼ‬

‫ﻳﺮﺑﻰ ٰ‬ ‫ﺍﻻﺑﺂء ﺍﺑﻨﺂﺋﻬﻢ ﻟﻌﻤﺮﻯ‬ ‫ﻟﻤﻘﺎﻣﺎﺗﮑﻢ ﮐﻤﺎ ّ‬

‫ﻟﻮ ﺗﻌﺮﻓﻮﻥ ﻣﺎ ﺍﺭﺩﻧﺎﻩ ﻟﮑﻢ ﻣﻦ ﺍﻭﺍﻣﺮﻧﺎ‬ ‫ﺹ ‪٤٤‬‬

‫ﻟﻬﺬﺍ ﺍﻻﻣﺮ‬ ‫ﺍﻟﻤﻘﺪﺳﺔ ﻟﺘﻔﺪﻭﻥ ﺍﺭﻭﺍﺣﮑﻢ ٰ‬ ‫ّ‬

‫ﺍﻟﻤﻘﺪﺱ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻤﻨﻴﻊ * ) ‪ ( ٤٦‬ﻣﻦ ﺍﺭﺍﺩ ﺍﻥ‬ ‫ّ‬

‫ﺍﻟﻔﻀﺔ ﻻ ﺑﺄﺱ‬ ‫ﺍﻟﺬﻫﺐ ﻭ‬ ‫ﻳﺴﺘﻌﻤﻞ ﺍﻭﺍﻧﻰ ّ‬ ‫ّ‬

‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﻨﻐﻤﺲ ﺍﻳﺎﺩﻳﮑﻢ ﻓﻰ‬ ‫ﻋﻠﻴﻪ ّ‬

‫ﺍﻟﺼﺤﺎﻥ ﺧﺬﻭﺍ ﻣﺎ ﻳﮑﻮﻥ‬ ‫ﺍﻟﺼﺤﺎﻑ ﻭ ّ‬ ‫ّ‬

‫ﻋﻠﻰ‬ ‫ﺍﻟﻠﻄﺎﻓﺔ ﺍ ّﻧﻪ ﺍﺭﺍﺩ ﺍﻥ ﻳﺮﺍﮐﻢ‬ ‫ﺍﻗﺮﺏ ﺍﻟﻰ ّ‬ ‫ٰ‬ ‫ﺍﻟﺮﺿﻮﺍﻥ ﻓﻰ ﻣﻠﮑﻮﺗﻪ ﺍﻟﻤﻤﺘﻨﻊ‬ ‫ٰﺍﺩﺍﺏ ﺍﻫﻞ ّ‬ ‫ﮐﻞ‬ ‫ﺍﻟﻤﻨﻴﻊ *‬ ‫ﺗﻤﺴﮑﻮﺍ ّ‬ ‫ﺑﺎﻟﻠﻄﺎﻓﺔ ﻓﻰ ّ‬ ‫ّ‬

‫ﻋﻠﻰ ﻣﺎ ﺗﮑﺮﻫﻪ‬ ‫ﻟﺌﻼ ﺗﻘﻊ ﺍﻟﻌﻴﻮﻥ‬ ‫ﺍﻻﺣﻮﺍﻝ ّ‬ ‫ٰ‬

‫ﺹ ‪٤٥‬‬ ‫ﺍﻟﺬﻯ‬ ‫ﺍﻧﻔﺴﮑﻢ ﻭ ﺍﻫﻞ ﺍﻟﻔﺮﺩﻭﺱ ﻭ ّ‬

‫ﺗﺠﺎﻭﺯ ﻋﻨﻬﺎ ﻳﺤﺒﻂ ﻋﻤﻠﻪ ﻓﻰ ﺍﻟﺤﻴﻦ *‬

‫ﺍﻧﻪ ﻟﻬﻮ‬ ‫ﻭ ﺍﻥ ﮐﺎﻥ ﻟﻪ ﻋﺬﺭ ﻳﻌﻔﻮ ﺍ‪ ‬ﻋﻨﻪ ّ‬

‫ﺍﻟﻌﺰﻳﺰ ﺍﻟﮑﺮﻳﻢ * ) ‪ ( ٤٧‬ﻟﻴﺲ ﻟﻤﻄﻠﻊ ﺍﻻﻣﺮ‬ ‫ﺍﻧﻪ ﻟﻤﻈﻬﺮ‬ ‫ﺷﺮﻳﮏ ﻓﻰ ﺍﻟﻌﺼﻤﺔ‬ ‫ﺍﻟﮑﺒﺮﻯ ّ‬ ‫ٰ‬

‫ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺂء ﻓﻰ ﻣﻠﮑﻮﺕ ﺍﻻﻧﺸﺂء ﻗﺪ‬ ‫ﻗﺪﺭ‬ ‫ﺧﺺ ﺍ‪ٰ ‬ﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ﻟﻨﻔﺴﻪ ﻭ ﻣﺎ ّ‬ ‫ّ‬

‫ﺍﻟﺸﺄﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫ﻻﺣﺪ ﻧﺼﻴﺐ ﻣﻦ ٰﻫﺬﺍ ّ‬ ‫ﺍﻟﻤﻨﻴﻊ * ٰﻫﺬﺍ ﺍﻣﺮ ﺍ‪ ‬ﻗﺪ ﮐﺎﻥ ﻣﺴﺘﻮﺭﴽ‬

‫ﺹ ‪٤٦‬‬ ‫ﺍﻟﻈﻬﻮﺭ‬ ‫ﻓﻰ ﺣﺠﺐ ﺍﻟﻐﻴﺐ ﺍﻇﻬﺮﻧﺎﻩ ﻓﻰ ٰﻫﺬﺍ ّ‬

‫ﺍﻟﺬﻳﻦ ﻣﺎ ﻋﺮﻓﻮﺍ ﺣﮑﻢ‬ ‫ﻭ ﺑﻪ ﺧﺮﻗﻨﺎ ﺣﺠﺎﺏ ّ‬ ‫ﺍﻟﮑﺘﺎﺏ ﻭ ﮐﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻐﺎﻓﻠﻴﻦ * ) ‪( ٤٨‬‬

‫ﮐﻞ ﺍﺏ ﺗﺮﺑﻴﺔ ﺍﺑﻨﻪ ﻭ ﺑﻨﺘﻪ ﺑﺎﻟﻌﻠﻢ‬ ‫ﮐﺘﺐ‬ ‫ﻋﻠﻰ ّ‬ ‫ٰ‬

‫ﺍﻟﻠﻮﺡ‬ ‫ﻭ‬ ‫ﺣﺪﺩ ﻓﻰ ّ‬ ‫ّ‬ ‫ﻋﻤﺎ ّ‬ ‫ﺍﻟﺨﻂ ﻭ ﺩﻭﻧﻬﻤﺎ ّ‬

‫ﺍﻟﺬﻯ ﺗﺮﮎ ﻣﺎ ﺍﻣﺮ ﺑﻪ ﻓﻠﻼﻣﻨﺂء ﺍﻥ‬ ‫ﻭ ّ‬

‫ﻳﺄﺧﺬﻭﺍ ﻣﻨﻪ ﻣﺎ ﻳﮑﻮﻥ ﻻﺯﻣﴼ ﻟﺘﺮﺑﻴﺘﻬﻤﺎ‬ ‫ﺍﻟﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﺍﻥ ﮐﺎﻥ ّ‬ ‫ﻏﻨﻴﴼ ﻭ ّﺍﻻ ﻳﺮﺟﻊ ٰ‬ ‫ﺍﻧﺎ ﺟﻌﻠﻨﺎﻩ ﻣﺄﻭﻯ ﺍﻟﻔﻘﺮﺁء ﻭ ﺍﻟﻤﺴﺎﮐﻴﻦ *‬ ‫ّ‬

‫ﺹ ‪٤٧‬‬

‫ﺭﺑﻰ ﺍﺑﻨﻪ ﺍﻭ ﺍﺑﻨﴼ ﻣﻦ ﺍﻻﺑﻨﺂء‬ ‫ﺍﻥ ّ‬ ‫ّ‬ ‫ﺍﻟﺬﻯ ّ‬ ‫ﺭﺑﻰ ﺍﺣﺪ ﺍﺑﻨﺂﺋﻰ ﻋﻠﻴﻪ ﺑﻬﺂﺋﻰ‬ ‫ّ‬ ‫ﮐﺎﻧﻪ ّ ٰ‬

‫ﺍﻟﺘﻰ ﺳﺒﻘﺖ ﺍﻟﻌﺎﻟﻤﻴﻦ * ) ‪( ٤٩‬‬ ‫ﻭ ﻋﻨﺎﻳﺘﻰ ﻭ ﺭﺣﻤﺘﻰ ّ‬

‫ﻟﮑﻞ ٍ‬ ‫ﺯﺍﻥ ﻭ ﺯﺍﻧﻴﺔ‬ ‫ﻗﺪ ﺣﮑﻢ ﺍ‪‬‬ ‫ّ‬

‫ﺍﻟﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻭ ﻫﻰ‬ ‫ﺩﻳﺔ ّ‬ ‫ﻣﺴﻠﻤﺔ ٰ‬

‫ﺍﻟﺬﻫﺐ ﻭ ﺍﻥ ﻋﺎﺩﺍ‬ ‫ﺗﺴﻌﺔ ﻣﺜﺎﻗﻴﻞ ﻣﻦ ّ‬

‫ﺍﺧﺮﻯ ﻋﻮﺩﻭﺍ ﺑﻀﻌﻒ ﺍﻟﺠﺰﺁء ٰﻫﺬﺍ‬ ‫ﻣﺮﺓ‬ ‫ّ‬ ‫ٰ‬

‫ﺍﻻﻭﻟﻰ‬ ‫ﻣﺎ ﺣﮑﻢ ﺑﻪ ﻣﺎﻟﮏ ﺍﻻﺳﻤﺂء ﻓﻰ‬ ‫ٰ‬ ‫ﻗﺪﺭ ﻟﻬﻤﺎ ﻋﺬﺍﺏ ﻣﻬﻴﻦ *‬ ‫ﻭ ﻓﻰ‬ ‫ﺍﻻﺧﺮﻯ ّ‬ ‫ٰ‬ ‫ﺹ ‪٤٨‬‬

‫ﻣﻦ ﺍﺑﺘﻠﻰ ﺑﻤﻌﺼﻴﺔ ﻓﻠﻪ ﺍﻥ ﻳﺘﻮﺏ ﻭ ﻳﺮﺟﻊ ﺍﻟﻰ‬ ‫ﻋﻤﺎ ﺷﺂء‬ ‫ﺍﻧﻪ ﻳﻐﻔﺮ ﻟﻤﻦ ﻳﺸﺂء ﻭ ﻻ ﻳﺴﺌﻞ ّ‬ ‫ﺍ‪ّ ‬‬

‫ﺍﻳﺎﮐﻢ‬ ‫ﺍﻟﺘﻮﺍﺏ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺤﻤﻴﺪ * ) ‪ّ ( ٥٠‬‬ ‫ﺍﻧﻪ ﻟﻬﻮ ّ ّ‬ ‫ّ‬

‫ﺍﻥ ﺗﻤﻨﻌﮑﻢ ﺳﺒﺤﺎﺕ ﺍﻟﺠﻼﻝ ﻋﻦ ﺯﻻﻝ ٰﻫﺬﺍ‬

‫ﺍﻟﺴﻠﺴﺎﻝ ﺧﺬﻭﺍ ﺍﻗﺪﺍﺡ ﺍﻟﻔﻼﺡ ﻓﻰ ٰﻫﺬﺍ‬ ‫ّ‬

‫ﺛﻢ ﺍﺷﺮﺑﻮﺍ‬ ‫ﺍﻟﺼﺒﺎﺡ ﺑﺎﺳﻢ ﻓﺎﻟﻖ ﺍﻻﺻﺒﺎﺡ ّ‬ ‫ّ‬

‫ﺣﻠﻠﻨﺎ ﻟﮑﻢ‬ ‫ﺍﻧﺎ ّ‬ ‫ﺑﺬﮐﺮﻩ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺪﻳﻊ * ) ‪ّ ( ٥١‬‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ‬ ‫ﺍﻟﻨﻐﻤﺎﺕ ّ‬ ‫ﺍﺻﻐﺂء ﺍﻻﺻﻮﺍﺕ ﻭ ّ‬

‫ﻳﺨﺮﺟﮑﻢ ﺍﻻﺻﻐﺂء ﻋﻦ ﺷﺄﻥ ﺍﻻﺩﺏ‬ ‫ﺹ ‪٤٩‬‬

‫ﻭ ﺍﻟﻮﻗﺎﺭ ﺍﻓﺮﺣﻮﺍ ﺑﻔﺮﺡ ﺍﺳﻤﻰ ﺍﻻﻋﻈﻢ‬ ‫ﺗﻮﻟﻬﺖ ﺍﻻﻓﺌﺪﺓ ﻭ ﺍﻧﺠﺬﺑﺖ‬ ‫ﺍﻟﺬﻯ ﺑﻪ ّ‬ ‫ّ‬ ‫ﺍﻧﺎ ﺟﻌﻠﻨﺎﻩ ﻣﺮﻗﺎﺓ‬ ‫ﻋﻘﻮﻝ‬ ‫ﺍﻟﻤﻘﺮﺑﻴﻦ * ّ‬ ‫ّ‬

‫ﺍﻻﻋﻠﻰ‬ ‫ﻟﻌﺮﻭﺝ ﺍﻻﺭﻭﺍﺡ ﺍﻟﻰ ﺍﻻﻓﻖ‬ ‫ٰ‬ ‫ﺍﻧﻰ‬ ‫ﺍﻟﻨﻔﺲ ﻭ‬ ‫ﺍﻟﻬﻮﻯ ّ‬ ‫ﻻ ﺗﺠﻌﻠﻮﻩ ﺟﻨﺎﺡ ّ‬ ‫ٰ‬

‫ﺍﻋﻮﺫ ﺍﻥ ﺗﮑﻮﻧﻮﺍ ﻣﻦ ﺍﻟﺠﺎﻫﻠﻴﻦ * ) ‪ ( ٥٢‬ﻗﺪ‬ ‫ﻣﻘﺮ‬ ‫ﺍﻟﺪﻳﺎﺕ ّ‬ ‫ﺍﺭﺟﻌﻨﺎ ﺛﻠﺚ ّ‬ ‫ﺍﻟﻰ ّ‬ ‫ﮐﻠﻬﺎ ٰ‬

‫ﺍﻟﻌﺪﻝ ﻭ ﻧﻮﺻﻰ ﺭﺟﺎﻟﻪ ﺑﺎﻟﻌﺪﻝ ﺍﻟﺨﺎﻟﺺ‬

‫ﻟﻴﺼﺮﻓﻮﺍ ﻣﺎ ﺍﺟﺘﻤﻊ ﻋﻨﺪﻫﻢ ﻓﻴﻤﺎ‬ ‫ﺹ ‪٥٠‬‬

‫ﺍﻣﺮﻭﺍ ﺑﻪ ﻣﻦ ﻟﺪﻥ ﻋﻠﻴﻢ ﺣﮑﻴﻢ *‬ ‫ﻳﺎ ﺭﺟﺎﻝ ﺍﻟﻌﺪﻝ ﮐﻮﻧﻮﺍ ﺭﻋﺎﺓ ﺍﻏﻨﺎﻡ ﺍ‪‬‬

‫ﺍﻟﺬﺋﺎﺏ‬ ‫ﻓﻰ ﻣﻤﻠﮑﺘﻪ ﻭ ﺍﺣﻔﻈﻮﻫﻢ ﻋﻦ ّ‬ ‫ﺍﻟﺬﻳﻦ ﻇﻬﺮﻭﺍ ﺑﺎﻻﺛﻮﺍﺏ ﮐﻤﺎ ﺗﺤﻔﻈﻮﻥ‬ ‫ّ‬ ‫ﺍﺑﻨﺂﺋﮑﻢ ٰ‬ ‫ﺍﻟﻨﺎﺻﺢ‬ ‫ﮐﺬﻟﮏ ﻳﻨﺼﺤﮑﻢ ّ‬

‫ﺍﻻﻣﻴﻦ * ) ‪ ( ٥٣‬ﺍﺫﺍ ﺍﺧﺘﻠﻔﺘﻢ ﻓﻰ ﺍﻣﺮ‬ ‫ﺍﻟﺸﻤﺲ‬ ‫ﻓﺎﺭﺟﻌﻮﻩ ﺍﻟﻰ ﺍ‪ ‬ﻣﺎﺩﺍﻣﺖ‬ ‫ّ‬

‫ﺍﻟﺴﻤﺂء ﻭ ﺍﺫﺍ‬ ‫ﻣﺸﺮﻗﺔ ﻣﻦ ﺍﻓﻖ ٰﻫﺬﻩ ّ‬

‫ﻧﺰﻝ ﻣﻦ ﻋﻨﺪﻩ‬ ‫ﺍﻟﻰ ﻣﺎ ّ‬ ‫ﻏﺮﺑﺖ ﺍﺭﺟﻌﻮﺍ ٰ‬

‫ﺹ ‪٥١‬‬

‫ﺍﻧﻪ ﻟﻴﮑﻔﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ * ﻗﻞ ﻳﺎ ﻗﻮﻡ‬ ‫ّ‬

‫ﻻ ﻳﺄﺧﺬﮐﻢ ﺍﻻﺿﻄﺮﺍﺏ ﺍﺫﺍ ﻏﺎﺏ‬

‫ﻣﻠﮑﻮﺕ ﻇﻬﻮﺭﻯ ﻭ ﺳﮑﻨﺖ ﺍﻣﻮﺍﺝ ﺑﺤﺮ‬

‫ﺍﻥ ﻓﻰ ﻇﻬﻮﺭﻯ ﻟﺤﮑﻤﺔ ﻭ ﻓﻰ‬ ‫ﺑﻴﺎﻧﻰ ّ‬

‫ﺍﻃﻠﻊ ﺑﻬﺎ‬ ‫ﻏﻴﺒﺘﻰ ﺣﮑﻤﺔ‬ ‫ﺍﺧﺮﻯ ﻣﺎ ّ‬ ‫ٰ‬

‫ّﺍﻻ ﺍ‪ ‬ﺍﻟﻔﺮﺩ ﺍﻟﺨﺒﻴﺮ * ﻭ ﻧﺮﺍﮐﻢ ﻣﻦ‬

‫ﻋﻠﻰ‬ ‫ﺍﻻﺑﻬﻰ ﻭ ﻧﻨﺼﺮ ﻣﻦ ﻗﺎﻡ‬ ‫ﺍﻓﻘﻰ‬ ‫ٰ‬ ‫ٰ‬ ‫ﺍﻻﻋﻠﻰ‬ ‫ﻧﺼﺮﺓ ﺍﻣﺮﻯ ﺑﺠﻨﻮﺩ ﻣﻦ ﺍﻟﻤﻸ‬ ‫ٰ‬

‫ٓ‬ ‫ﺍﻟﻤﻠﺌﮑﺔ‬ ‫ﻭ ﻗﺒﻴﻞ ﻣﻦ‬ ‫ﺍﻟﻤﻘﺮﺑﻴﻦ * ) ‪ ( ٥٤‬ﻳﺎ ﻣﻸ‬ ‫ّ‬ ‫ﺹ ‪٥٢‬‬ ‫ﺍﻟﺤﻖ ﻗﺪ ﺍﻧﻔﺠﺮﺕ ﻣﻦ‬ ‫ﺍﻻﺭﺽ ﺗﺎ‪‬‬ ‫ّ‬

‫ﺍﻟﺴﺂﺋﻐﺔ ﺑﻤﺎ‬ ‫ﺍﻻﺣﺠﺎﺭ ﺍﻻﻧﻬﺎﺭ ﺍﻟﻌﺬﺑﺔ ّ‬

‫ﺭﺑﮑﻢ ﺍﻟﻤﺨﺘﺎﺭ ﻭ ﺍﻧﺘﻢ‬ ‫ﺍﺧﺬﺗﻬﺎ ﺣﻼﻭﺓ ﺑﻴﺎﻥ ّ‬

‫ﺛﻢ‬ ‫ﻣﻦ ﺍﻟﻐﺎﻓﻠﻴﻦ * ﺩﻋﻮﺍ ﻣﺎ ﻋﻨﺪﮐﻢ ّ‬

‫ﻃﻴﺮﻭﺍ ﺑﻘﻮﺍﺩﻡ ﺍﻻﻧﻘﻄﺎﻉ ﻓﻮﻕ ﺍﻻﺑﺪﺍﻉ‬

‫ٰ‬ ‫ﺍﻟﺬﻯ‬ ‫ﮐﺬﻟﮏ ﻳﺄﻣﺮﮐﻢ ﻣﺎﻟﮏ ﺍﻻﺧﺘﺮﺍﻉ ّ‬

‫ﻗﻠﺐ ﺍﻟﻌﺎﻟﻤﻴﻦ * ) ‪ ( ٥٥‬ﻫﻞ‬ ‫ﺑﺤﺮﮐﺔ ﻗﻠﻤﻪ ّ‬ ‫ﺭﺑﮑﻢ‬ ‫ﺍﻯ ﺍﻓﻖ ﻳﻨﺎﺩﻳﮑﻢ ّ‬ ‫ﺗﻌﺮﻓﻮﻥ ﻣﻦ ّ‬ ‫ﺍﻯ ﻗﻠﻢ‬ ‫ﺍﻻﺑﻬﻰ ﻭ ﻫﻞ ﻋﻠﻤﺘﻢ ﻣﻦ ّ‬ ‫ٰ‬

‫ﺹ ‪٥٣‬‬ ‫ﺭﺑﮑﻢ ﻣﺎﻟﮏ ﺍﻻﺳﻤﺂء ﻻ ﻭ ﻋﻤﺮﻯ‬ ‫ﻳﺄﻣﺮﮐﻢ ّ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻣﻘﺒﻠﻴﻦ‬ ‫ﻟﻮ ﻋﺮﻓﺘﻢ ﻟﺘﺮﮐﺘﻢ ّ‬

‫ﺍﻟﻰ ﺷﻄﺮ ﺍﻟﻤﺤﺒﻮﺏ ﻭ ﺍﺧﺬﮐﻢ‬ ‫ﺑﺎﻟﻘﻠﻮﺏ ٰ‬ ‫ﻳﻬﺘﺰ ﻣﻨﻪ‬ ‫ﺍﻫﺘﺰﺍﺯ ﺍﻟﮑﻠﻤﺔ‬ ‫ﻋﻠﻰ ﺷﺄﻥ ّ‬ ‫ٰ‬

‫ﺍﻟﻌﺎﻟﻢ ﺍﻻﮐﺒﺮ ﻭ ﮐﻴﻒ ٰﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ‬

‫ﺍﻟﺼﻐﻴﺮ * ٰ‬ ‫ﮐﺬﻟﮏ ﻫﻄﻠﺖ ﻣﻦ ﺳﻤﺂء‬ ‫ّ‬

‫ﻋﻨﺎﻳﺘﻰ ﺍﻣﻄﺎﺭ ﻣﮑﺮﻣﺘﻰ ﻓﻀ‪ ‬ﻣﻦ‬

‫ﺍﻣﺎ‬ ‫ﺍﻟﺸﺎﮐﺮﻳﻦ * ) ‪ ( ٥٦‬ﻭ ّ‬ ‫ﻋﻨﺪﻯ ﻟﺘﮑﻮﻧﻮﺍ ﻣﻦ ّ‬ ‫ﺍﻟﻀﺮﺏ ﺗﺨﺘﻠﻒ ﺍﺣﮑﺎﻣﻬﺎ‬ ‫ﺍﻟﺸﺠﺎﺝ ﻭ ّ‬ ‫ّ‬

‫ﺹ ‪٥٤‬‬

‫ﺍﻟﺪﻳﺎﻥ‬ ‫ﺑﺎﺧﺘﻼﻑ ﻣﻘﺎﺩﻳﺮﻫﻤﺎ ﻭ ﺣﮑﻢ ّ ّ‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﺤﺎﮐﻢ‬ ‫ّ‬ ‫ﻣﻌﻴﻨﺔ ّ‬ ‫ﻟﮑﻞ ﻣﻘﺪﺍﺭ ﺩﻳﺔ ّ‬

‫ﺑﺎﻟﺤﻖ‬ ‫ﻧﻔﺼﻠﻬﺎ‬ ‫ّ‬ ‫ﺍﻟﻌﺰﻳﺰ ﺍﻟﻤﻨﻴﻊ * ﻟﻮ ﻧﺸﺂء ّ‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻤﻮﻓﻰ ﺍﻟﻌﻠﻴﻢ * ) ‪( ٥٧‬‬ ‫ﻭﻋﺪﴽ ﻣﻦ ﻋﻨﺪﻧﺎ ّ‬ ‫ﻣﺮﺓ‬ ‫ﺍﻟﻀﻴﺎﻓﺔ ﻓﻰ ّ‬ ‫ﮐﻞ ﺷﻬﺮ ّ‬ ‫ﻗﺪ ﺭﻗﻢ ﻋﻠﻴﮑﻢ ّ‬

‫ﻳﺆﻟﻒ‬ ‫ﺍﻥ ﺍ‪ ‬ﺍﺭﺍﺩ ﺍﻥ ّ‬ ‫ﻭﺍﺣﺪﺓ ﻭﻟﻮ ﺑﺎﻟﻤﺂء ّ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ‬ ‫ﺑﻴﻦ ﺍﻟﻘﻠﻮﺏ ﻭﻟﻮ ﺑﺎﺳﺒﺎﺏ ّ ٰ‬

‫ﺗﻔﺮﻗﮑﻢ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ّ‬ ‫ﻭ ﺍﻻﺭﺿﻴﻦ * ) ‪ّ ( ٥٨‬‬

‫ﺍﻟﻬﻮﻯ ﮐﻮﻧﻮﺍ ﮐﺎﻻﺻﺎﺑﻊ‬ ‫ﺍﻟﻨﻔﺲ ﻭ‬ ‫ﺷﺌﻮﻧﺎﺕ ّ‬ ‫ٰ‬

‫ﺹ ‪٥٥‬‬

‫ﻓﻰ ﺍﻟﻴﺪ ﻭ ﺍﻻﺭﮐﺎﻥ ﻟﻠﺒﺪﻥ ٰ‬ ‫ﮐﺬﻟﮏ ﻳﻌﻈﮑﻢ‬

‫ﻗﻠﻢ ﺍﻟﻮﺣﻰ ﺍﻥ ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻤﻮﻗﻨﻴﻦ * ) ‪( ٥٩‬‬ ‫ﺍﻧﻪ‬ ‫ﻓﺎﻧﻈﺮﻭﺍ ﻓﻰ ﺭﺣﻤﺔ ﺍ‪ ‬ﻭ ﺍﻟﻄﺎﻓﻪ ّ‬

‫ﻏﻨﻴﴼ‬ ‫ﻳﺄﻣﺮﮐﻢ ﺑﻤﺎ ﻳﻨﻔﻌﮑﻢ ﺑﻌﺪ ﺍﺫ ﮐﺎﻥ ّ‬

‫ﺳﻴﺌﺎﺗﮑﻢ‬ ‫ﻋﻦ ﺍﻟﻌﺎﻟﻤﻴﻦ * ﻟﻦ‬ ‫ﺗﻀﺮﻧﺎ ّ‬ ‫ّ‬ ‫ٍ‬

‫ﺍﻧﻤﺎ ﻧﺪﻋﻮﮐﻢ‬ ‫ﮐﻤﺎ ﻻ ﺗﻨﻔﻌﻨﺎ ﺣﺴﻨﺎﺗﮑﻢ ّ‬

‫ﻟﻮﺟﻪ ﺍ‪ ‬ﻳﺸﻬﺪ ٰ‬ ‫ﮐﻞ ﻋﺎﻟﻢ‬ ‫ﺑﺬﻟﮏ ّ‬

‫ﺑﺼﻴﺮ * ) ‪ ( ٦٠‬ﺍﺫﺍ ﺍﺭﺳﻠﺘﻢ ﺍﻟﺠﻮﺍﺭﺡ ﺍﻟﻰ‬ ‫ﻳﺤﻞ ﻣﺎ ﺍﻣﺴﮑﻦ‬ ‫ﺍﻟﺼﻴﺪ ﺍﺫﮐﺮﻭﺍ ﺍ‪ ‬ﺍﺫﴽ‬ ‫ّ‬ ‫ّ‬

‫ﺹ ‪٥٦‬‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻌﻠﻴﻢ‬ ‫ﻟﮑﻢ ﻭﻟﻮ ﺗﺠﺪﻭﻧﻪ ﻣﻴﺘﴼ ّ‬

‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﺴﺮﻓﻮﺍ ﻓﻰ ٰﺫﻟﮏ‬ ‫ﺍﻟﺨﺒﻴﺮ * ّ‬

‫ﻋﻠﻰ ﺻﺮﺍﻁ ﺍﻟﻌﺪﻝ ﻭ ﺍﻻﻧﺼﺎﻑ‬ ‫ﮐﻮﻧﻮﺍ‬ ‫ٰ‬

‫ﮐﻞ ﺍﻻﻣﻮﺭ ٰ‬ ‫ﮐﺬﻟﮏ ﻳﺄﻣﺮﮐﻢ ﻣﻄﻠﻊ‬ ‫ﻓﻰ ّ‬

‫ﺍﻥ‬ ‫ّ‬ ‫ﺍﻟﻈﻬﻮﺭ ﺍﻥ ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻌﺎﺭﻓﻴﻦ * ) ‪ّ ( ٦١‬‬

‫ﺍﻟﻘﺮﺑﻰ‬ ‫ﺑﺎﻟﻤﻮﺩﺓ ﻓﻰ ﺫﻭﻯ‬ ‫ﺍ‪ ‬ﻗﺪ ﺍﻣﺮﮐﻢ‬ ‫ّ‬ ‫ٰ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﻗﺪﺭ ﻟﻬﻢ ّ‬ ‫ﻭ ﻣﺎ ّ‬ ‫ﺣﻘﴼ ﻓﻰ ﺍﻣﻮﺍﻝ ّ‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻐﻨﻰ ﻋﻦ ﺍﻟﻌﺎﻟﻤﻴﻦ * ) ‪ ( ٦٢‬ﻣﻦ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺘﻌﻤﺪﴽ ﻓﺎﺣﺮﻗﻮﻩ ﻭ ﻣﻦ ﻗﺘﻞ‬ ‫ﺍﺣﺮﻕ ﺑﻴﺘﴼ‬ ‫ّ‬

‫ﺹ ‪٥٧‬‬ ‫ﻧﻔﺴﴼ ﻋﺎﻣﺪﴽ ﻓﺎﻗﺘﻠﻮﻩ ﺧﺬﻭﺍ ﺳﻨﻦ ﺍ‪‬‬

‫ﺛﻢ ﺍﺗﺮﮐﻮﺍ‬ ‫ﺑﺎﻳﺎﺩﻯ ﺍﻟﻘﺪﺭﺓ ﻭ ﺍﻻﻗﺘﺪﺍﺭ ّ‬

‫ﺳﻨﻦ ﺍﻟﺠﺎﻫﻠﻴﻦ * ﻭ ﺍﻥ ﺗﺤﮑﻤﻮﺍ ﻟﻬﻤﺎ‬ ‫ﺍﺑﺪﻳﴼ ﻻ ﺑﺄﺱ ﻋﻠﻴﮑﻢ ﻓﻰ‬ ‫ﺣﺒﺴﴼ‬ ‫ّ‬

‫ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪ * ) ‪( ٦٣‬‬ ‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﺤﺎﮐﻢ‬ ‫ﺍﻟﮑﺘﺎﺏ ّ‬ ‫ٰ‬

‫ﺍﻳﺎﮐﻢ ﺍﻥ‬ ‫ﺍﻟﻨﮑﺎﺡ ّ‬ ‫ﻗﺪ ﮐﺘﺐ ﺍ‪ ‬ﻋﻠﻴﮑﻢ ّ‬ ‫ﺍﻟﺬﻯ ﺍﻗﺘﻨﻊ‬ ‫ﺗﺠﺎﻭﺯﻭﺍ ﻋﻦ ﺍﻻﺛﻨﺘﻴﻦ ﻭ ّ‬

‫ﺑﻮﺍﺣﺪﺓ ﻣﻦ ﺍﻻﻣﺂء ﺍﺳﺘﺮﺍﺣﺖ ﻧﻔﺴﻪ‬

‫ﺍﺗﺨﺬ ﺑﮑﺮﴽ ﻟﺨﺪﻣﺘﻪ‬ ‫ﻭ ﻧﻔﺴﻬﺎ ﻭ ﻣﻦ ّ‬ ‫ﺹ ‪٥٨‬‬

‫ﻻ ﺑﺄﺱ ﻋﻠﻴﻪ ٰ‬ ‫ﮐﺬﻟﮏ ﮐﺎﻥ ﺍﻻﻣﺮ ﻣﻦ‬

‫ﺗﺰﻭﺟﻮﺍ‬ ‫ﻗﻠﻢ ﺍﻟﻮﺣﻰ‬ ‫ﺑﺎﻟﺤﻖ ﻣﺮﻗﻮﻣﴼ * ّ‬ ‫ّ‬ ‫ﻳﺎ ﻗﻮﻡ ﻟﻴﻈﻬﺮ ﻣﻨﮑﻢ ﻣﻦ ﻳﺬﮐﺮﻧﻰ ﺑﻴﻦ‬

‫ﺍﺗﺨﺬﻭﻩ‬ ‫ﻋﺒﺎﺩﻯ ٰﻫﺬﺍ ﻣﻦ ﺍﻣﺮﻯ ﻋﻠﻴﮑﻢ ّ‬

‫ﻻﻧﻔﺴﮑﻢ ﻣﻌﻴﻨﴼ * ) ‪ ( ٦٤‬ﻳﺎ ﻣﻸ ﺍﻻﻧﺸﺂء‬ ‫ﻻﻣﺎﺭﺓ ﺑﺎﻟﺒﻐﻰ‬ ‫ﺍﻧﻬﺎ ّ‬ ‫ﺗﺘﺒﻌﻮﺍ ﺍﻧﻔﺴﮑﻢ ّ‬ ‫ﻻ ّ‬

‫ﺍﺗﺒﻌﻮﺍ ﻣﺎﻟﮏ ﺍﻻﺷﻴﺂء ّﺍﻟﺬﻯ‬ ‫ﻭ ﺍﻟﻔﺤﺸﺂء ّ‬ ‫ﺍﻧﻪ ﮐﺎﻥ ﻋﻦ‬ ‫ﻳﺄﻣﺮﮐﻢ‬ ‫ﺍﻟﺘﻘﻮﻯ ّ‬ ‫ّ‬ ‫ﺑﺎﻟﺒﺮ ﻭ ّ ٰ‬

‫ﺍﻳﺎﮐﻢ ﻋﻦ ﺗﻔﺴﺪﻭﺍ ﻓﻰ‬ ‫ﻏﻨﻴﴼ * ّ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﻦ ّ‬

‫ﺹ ‪٥٩‬‬ ‫ﺍﻻﺭﺽ ﺑﻌﺪ ﺍﺻﻼﺣﻬﺎ ﻭ ﻣﻦ ﺍﻓﺴﺪ‬

‫ﻣﻨﺎ ﻭ ﻧﺤﻦ ﺑﺮءﺁء ﻣﻨﻪ ٰ‬ ‫ﮐﺬﻟﮏ‬ ‫ﺍﻧﻪ ﻟﻴﺲ ّ‬ ‫ّ‬ ‫ﺑﺎﻟﺤﻖ‬ ‫ﮐﺎﻥ ﺍﻻﻣﺮ ﻣﻦ ﺳﻤﺂء ﺍﻟﻮﺣﻰ‬ ‫ّ‬

‫ﺣﺪﺩ ﻓﻰ ﺍﻟﺒﻴﺎﻥ‬ ‫ﺍﻧﻪ ﻗﺪ ّ‬ ‫ﻣﺸﻬﻮﺩﴽ * ) ‪ّ ( ٦٥‬‬ ‫ﺍﻟﻤﺤﺒﺔ‬ ‫ﻟﻤﺎ ﺍﺭﺩﻧﺎ‬ ‫ﺑﺮﺿﺂء ّ‬ ‫ّ‬ ‫ﺍﻧﺎ ّ‬ ‫ﺍﻟﻄﺮﻓﻴﻦ ّ‬

‫ﻋﻠﻘﻨﺎﻩ ﺑﺎﺫﻥ‬ ‫ﺍﺗﺤﺎﺩ ﺍﻟﻌﺒﺎﺩ ﻟﺬﺍ ّ‬ ‫ﻭﺍﻟﻮﺩﺍﺩ ﻭ ّ‬ ‫ﻟﺌﻼ ﺗﻘﻊ ﺑﻴﻨﻬﻢ‬ ‫ﺍﻻﺑﻮﻳﻦ ﺑﻌﺪﻫﻤﺎ ّ‬

‫ﺍﻟﻀﻐﻴﻨﺔ ﻭ ﺍﻟﺒﻐﻀﺂء ﻭ ﻟﻨﺎ ﻓﻴﻪ ﻣﺂﺭﺏ‬ ‫ّ‬

‫ﻯﻭ ٰ‬ ‫ﮐﺬﻟﮏ ﮐﺎﻥ ﺍﻻﻣﺮ‬ ‫ﻣﻘﻀﻴﴼ * ) ‪( ٦٦‬‬ ‫ّ‬ ‫ﺍﺧﺮ ٰ‬ ‫ﺹ ‪٦٠‬‬

‫ﻗﺪﺭ‬ ‫ﻻ‬ ‫ﺍﻟﺼﻬﺎﺭ ّﺍﻻ ﺑﺎﻻﻣﻬﺎﺭ ﻗﺪ ّ‬ ‫ّ‬ ‫ﻳﺤﻘﻖ ّ‬ ‫ﺍﻟﺬﻫﺐ‬ ‫ﻟﻠﻤﺪﻥ ﺗﺴﻌﺔ ﻋﺸﺮ ﻣﺜﻘﺎ‪ ‬ﻣﻦ ّ‬

‫ﺍﻟﻔﻀﺔ ﻭ ﻣﻦ ﺍﺭﺍﺩ‬ ‫ﻟﻠﻘﺮﻯ ﻣﻦ‬ ‫ﺍﻻﺑﺮﻳﺰ ﻭ‬ ‫ّ‬ ‫ٰ‬

‫ﺣﺮﻡ ﻋﻠﻴﻪ ﺍﻥ ﻳﺘﺠﺎﻭﺯ ﻋﻦ ﺧﻤﺴﺔ‬ ‫ﺍﻟﺰﻳﺎﺩﺓ ّ‬ ‫ّ‬

‫ﻭ ﺗﺴﻌﻴﻦ ﻣﺜﻘﺎ‪ٰ ‬‬ ‫ﮐﺬﻟﮏ ﮐﺎﻥ ﺍﻻﻣﺮ‬

‫ﺑﺎﻟﺪﺭﺟﺔ‬ ‫ﺑﺎﻟﻌﺰﻣﺴﻄﻮﺭﴽ * ﻭ ّ‬ ‫ﺍﻟﺬﻯ ﺍﻗﺘﻨﻊ ّ‬ ‫ّ‬ ‫ﺍﻧﻪ ﻳﻐﻨﻰ‬ ‫ﺍﻻﻭﻟﻰ ﺧﻴﺮ ﻟﻪ ﻓﻰ ﺍﻟﮑﺘﺎﺏ ّ‬ ‫ٰ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ‬ ‫ﻣﻦ ﻳﺸﺂء ﺑﺎﺳﺒﺎﺏ ّ ٰ‬

‫ﮐﻞ ﺷﻰء ﻗﺪﻳﺮﺍ * ) ‪( ٦٧‬‬ ‫ﻭ ﮐﺎﻥ ﺍ‪‬‬ ‫ﻋﻠﻰ ّ‬ ‫ٰ‬ ‫ﺹ ‪٦١‬‬ ‫ﻟﮑﻞ ﻋﺒﺪ ﺍﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ‬ ‫ﻗﺪ ﮐﺘﺐ ﺍ‪‬‬ ‫ّ‬

‫ﻣﻦ ﻭﻃﻨﻪ ﺍﻥ ﻳﺠﻌﻞ ﻣﻴﻘﺎﺗﴼ ﻟﺼﺎﺣﺒﺘﻪ‬

‫ﻭﻓﻰ ﺑﺎﻟﻮﻋﺪ‬ ‫ﺍﻳﺔ ّ‬ ‫ﻓﻰ ّ‬ ‫ﺍﺗﻰ ﻭ ٰ‬ ‫ﻣﺪﺓ ﺍﺭﺍﺩ ﺍﻥ ٰ‬

‫ﺍﺗﺒﻊ ﺍﻣﺮ ﻣﻮﻻﻩ ﻭ ﮐﺎﻥ ﻣﻦ ﺍﻟﻤﺤﺴﻨﻴﻦ‬ ‫ﺍﻧﻪ ّ‬ ‫ّ‬

‫ﻣﻦ ﻗﻠﻢ ﺍﻻﻣﺮ ﻣﮑﺘﻮﺑﴼ * ﻭ ّﺍﻻ ﺍﻥ‬

‫ﺍﻋﺘﺬﺭ ﺑﻌﺬﺭ ﺣﻘﻴﻘﻰ ﻓﻠﻪ ﺍﻥ ﻳﺨﺒﺮ ﻗﺮﻳﻨﺘﻪ‬ ‫ّ‬ ‫ﻟﻠﺮﺟﻮﻉ ﺍﻟﻴﻬﺎ‬ ‫ﻭ ﻳﮑﻮﻥ ﻓﻰ ﻏﺎﻳﺔ ﺍﻟﺠﻬﺪ ّ‬ ‫ﺗﺮﺑﺺ ﺗﺴﻌﺔ‬ ‫ﻭ ﺍﻥ ﻓﺎﺕ ﺍﻻﻣﺮﺍﻥ ﻓﻠﻬﺎ ّ‬ ‫ﺍﺷﻬﺮ ﻣﻌﺪﻭﺩﺍﺕ ﻭ ﺑﻌﺪ ﺍﮐﻤﺎﻟﻬﺎ‬

‫ﺹ ‪٦٢‬‬

‫ﺍﻟﺰﻭﺝ‬ ‫ﻻ ﺑﺄﺱ ﻋﻠﻴﻬﺎ ﻓﻰ ﺍﺧﺘﻴﺎﺭ ّ‬

‫ﺍﻟﺼﺎﺑﺮﺍﺕ‬ ‫ﺍﻧﻪ‬ ‫ﻳﺤﺐ ّ‬ ‫ﻭ ﺍﻥ ﺻﺒﺮﺕ ّ‬ ‫ّ‬

‫ﺗﺘﺒﻌﻮﺍ‬ ‫ﺍﻟﺼﺎﺑﺮﻳﻦ ﺍﻋﻤﻠﻮﺍ ﺍﻭﺍﻣﺮﻯ ﻭ ﻻ ّ‬ ‫ﻭ ّ‬ ‫ﺍﻟﻠﻮﺡ ﺍﺛﻴﻤﴼ *‬ ‫ﮐﻞ ﻣﺸﺮﮎ ﮐﺎﻥ ﻓﻰ ّ‬ ‫ّ‬

‫ﺗﺮﺑﺼﻬﺎ ﻟﻬﺎ ﺍﻥ‬ ‫ﻭ ﺍﻥ ﺍﺗﻰ ﺍﻟﺨﺒﺮ ﺣﻴﻦ ّ‬

‫ﺗﺄﺧﺬ ﺍﻟﻤﻌﺮﻭﻑ ﺍّﻧﻪ ﺍﺭﺍﺩ ﺍﻻﺻﻼﺡ ﺑﻴﻦ‬

‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﺮﺗﮑﺒﻮﺍ ﻣﺎ ﻳﺤﺪﺙ‬ ‫ﺍﻟﻌﺒﺎﺩ ﻭ ﺍﻻﻣﺂء ّ‬

‫ﺑﻪ ﺍﻟﻌﻨﺎﺩ ﺑﻴﻨﮑﻢ ٰ‬ ‫ﮐﺬﻟﮏ ﻗﻀﻰ ﺍﻻﻣﺮ‬

‫ﻣﺄﺗﻴﴼ * ﻭ ﺍﻥ ﺍﺗﺎﻫﺎ ﺧﺒﺮ‬ ‫ﻭ ﮐﺎﻥ ﺍﻟﻮﻋﺪ ّ‬

‫ﺹ ‪٦٣‬‬ ‫ﺑﺎﻟﺸﻴﺎﻉ ﺍﻭ‬ ‫ﺍﻟﻤﻮﺕ ﺍﻭ ﺍﻟﻘﺘﻞ ﻭ ﺛﺒﺖ‬ ‫ّ‬

‫ﺑﺎﻟﻌﺪﻟﻴﻦ ﻟﻬﺎ ﺍﻥ ﺗﻠﺒﺚ ﻓﻰ ﺍﻟﺒﻴﺖ‬ ‫ﺍﺫﺍ ﻣﻀﺖ ﺍﺷﻬﺮ ﻣﻌﺪﻭﺩﺍﺕ ﻟﻬﺎ‬

‫ﺍﻻﺧﺘﻴﺎﺭ ﻓﻴﻤﺎ ﺗﺨﺘﺎﺭ ٰﻫﺬﺍ ﻣﺎ ﺣﮑﻢ ﺑﻪ ﻣﻦ‬

‫ﻗﻮﻳﴼ * ) ‪ ( ٦٨‬ﻭ ﺍﻥ ﺣﺪﺙ‬ ‫ﮐﺎﻥ ﻋﻠﻰ ﺍﻻﻣﺮ ّ‬

‫ﺑﻴﻨﻬﻤﺎ ﮐﺪﻭﺭﺓ ﺍﻭ ﮐﺮﻩ ﻟﻴﺲ ﻟﻪ ﺍﻥ‬

‫ﻳﻄﻠﻘﻬﺎ ﻭ ﻟﻪ ﺍﻥ ﻳﺼﺒﺮ ﺳﻨﺔ ﮐﺎﻣﻠﺔ‬ ‫ّ‬

‫ﺍﻟﻤﺤﺒﺔ‬ ‫ﻟﻌﻞ ﺗﺴﻄﻊ ﺑﻴﻨﻬﻤﺎ ﺭﺁﺋﺤﺔ‬ ‫ّ‬ ‫ّ‬

‫ﻭ ﺍﻥ ﮐﻤﻠﺖ ﻭ ﻣﺎ ﻓﺎﺣﺖ ﻓﻼ ﺑﺄﺱ‬ ‫ﺹ ‪٦٤‬‬

‫ﮐﻞ ﺷﻰء‬ ‫ﺍﻧﻪ ﮐﺎﻥ‬ ‫ﻓﻰ ّ‬ ‫ﻋﻠﻰ ّ‬ ‫ﺍﻟﻄﻼﻕ ّ‬ ‫ٰ‬ ‫ﻋﻤﺎ ﻋﻤﻠﺘﻢ‬ ‫ﺣﮑﻴﻤﴼ * ﻗﺪ ﻧﻬﺎﮐﻢ ﺍ‪ّ ‬‬ ‫ﺑﻌﺪ ﻃﻠﻘﺎﺕ ٰﺛﻠﺚ ﻓﻀ‪ ‬ﻣﻦ ﻋﻨﺪﻩ‬

‫ﺍﻟﺸﺎﮐﺮﻳﻦ ﻓﻰ ﻟﻮﺡ ﮐﺎﻥ‬ ‫ﻟﺘﮑﻮﻧﻮﺍ ﻣﻦ ّ‬

‫ﺍﻟﺬﻯ‬ ‫ﻣﻦ ﻗﻠﻢ ﺍﻻﻣﺮ ﻣﺴﻄﻮﺭﴽ * ﻭ ّ‬

‫ﺍﻟﺮﺟﻮﻉ ﺑﻌﺪ‬ ‫ّ‬ ‫ﻃﻠﻖ ﻟﻪ ﺍﻻﺧﺘﻴﺎﺭ ﻓﻰ ّ‬

‫ﺍﻟﺮﺿﺂء ﻣﺎ‬ ‫ﮐﻞ ﺷﻬﺮ‬ ‫ﺍﻧﻘﻀﺂء ّ‬ ‫ﺑﺎﻟﻤﻮﺩﺓ ﻭ ّ‬ ‫ّ‬

‫ﺗﺤﻘﻖ‬ ‫ﻟﻢ ﺗﺴﺘﺤﺼﻦ ﻭ ﺍﺫﺍ ﺍﺳﺘﺤﺼﻨﺖ‬ ‫ّ‬ ‫ﺍﻟﻔﺼﻞ ﺑﻮﺻﻞ ٰﺍﺧﺮ ﻭ ﻗﻀﻰ ﺍﻻﻣﺮ‬

‫ﺹ ‪٦٥‬‬

‫ّﺍﻻ ﺑﻌﺪ ﺍﻣﺮ ﻣﺒﻴﻦ ٰ‬ ‫ﮐﺬﻟﮏ ﮐﺎﻥ ﺍﻻﻣﺮ‬

‫ﻣﻦ ﻣﻄﻠﻊ ﺍﻟﺠﻤﺎﻝ ﻓﻰ ﻟﻮﺡ ﺍﻟﺠﻼﻝ‬

‫ﺍﻟﺬﻯ ﺳﺎﻓﺮ‬ ‫ﺑﺎﻻﺟﻼﻝ ﻣﺮﻗﻮﻣﴼ * ) ‪ ( ٦٩‬ﻭ ّ‬

‫ﺛﻢ ﺣﺪﺙ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻭ ﺳﺎﻓﺮﺕ ﻣﻌﻪ ّ‬

‫ﺍﻻﺧﺘﻼﻑ ﻓﻠﻪ ﺍﻥ ﻳﺆﺗﻴﻬﺎ ﻧﻔﻘﺔ ﺳﻨﺔ‬

‫ﺍﻟﺬﻯ‬ ‫ﮐﺎﻣﻠﺔ ﻭ ﻳﺮﺟﻌﻬﺎ ﺍﻟﻰ‬ ‫ﺍﻟﻤﻘﺮ ّ‬ ‫ّ‬

‫ﻳﺴﻠﻤﻬﺎ ﺑﻴﺪ ﺍﻣﻴﻦ‬ ‫ﺧﺮﺟﺖ ﻋﻨﻪ ﺍﻭ ّ‬

‫ﺍﻟﻰ‬ ‫ﺍﻟﺴﺒﻴﻞ ّ‬ ‫ﻭ ﻣﺎ ﺗﺤﺘﺎﺝ ﺑﻪ ﻓﻰ ّ‬ ‫ﻟﻴﺒﻠﻐﻬﺎ ٰ‬ ‫ﺭﺑﮏ ﻳﺤﮑﻢ ﮐﻴﻒ ﻳﺸﺂء‬ ‫ّ‬ ‫ﻣﺤﻠﻬﺎ ّ‬ ‫ﺍﻥ ّ‬

‫ﺹ ‪٦٦‬‬

‫ﺑﺴﻠﻄﺎﻥ ﮐﺎﻥ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻣﺤﻴﻄﴼ * ) ‪( ٧٠‬‬

‫ﻃﻠﻘﺖ ﺑﻤﺎ ﺛﺒﺖ ﻋﻠﻴﻬﺎ ﻣﻨﮑﺮ‬ ‫ﺍﻟﺘﻰ ّ‬ ‫ﻭ ّ‬

‫ﺗﺮﺑﺼﻬﺎ ٰ‬ ‫ﮐﺬﻟﮏ ﮐﺎﻥ‬ ‫ﺍﻳﺎﻡ ّ‬ ‫ﻻﻧﻔﻘﺔ ﻟﻬﺎ ّ‬

‫ﻧﻴﺮ ﺍﻻﻣﺮ ﻣﻦ ﺍﻓﻖ ﺍﻟﻌﺪﻝ ﻣﺸﻬﻮﺩﴽ *‬ ‫ّ‬ ‫ﺍﺣﺐ ﺍﻟﻮﺻﻞ ﻭ ﺍﻟﻮﻓﺎﻕ‬ ‫ﺍﻥ ﺍ‪‬‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻄﻼﻕ ﻋﺎﺷﺮﻭﺍ‬ ‫ﻭ ﺍﺑﻐﺾ ﺍﻟﻔﺼﻞ ﻭ ّ‬

‫ﺳﻴﻔﻨﻰ‬ ‫ﺍﻟﺮﻳﺤﺎﻥ ﻟﻌﻤﺮﻯ‬ ‫ﺑﺎﻟﺮﻭﺡ ﻭ ّ‬ ‫ﻳﺎ ﻗﻮﻡ ّ‬ ‫ٰ‬ ‫ﻳﺒﻘﻰ ﻫﻮ ﺍﻟﻌﻤﻞ‬ ‫ﻣﻦ ﻓﻰ ﺍﻻﻣﮑﺎﻥ ﻭ ﻣﺎ‬ ‫ٰ‬

‫ﻋﻠﻰ ﻣﺎ ﺍﻗﻮﻝ ﺷﻬﻴﺪﴽ *‬ ‫ﻟﻄﻴﺐ ﻭ ﮐﺎﻥ ﺍ‪‬‬ ‫ﺍ ّ ّ‬ ‫ٰ‬

‫ﺹ ‪٦٧‬‬ ‫ﺛﻢ‬ ‫ﻳﺎ ﻋﺒﺎﺩﻯ ﺍﺻﻠﺤﻮﺍ ﺫﺍﺕ ﺑﻴﻨﮑﻢ ّ‬

‫ﺍﻻﻋﻠﻰ‬ ‫ﺍﺳﺘﻤﻌﻮﺍ ﻣﺎ ﻳﻨﺼﺤﮑﻢ ﺑﻪ ﺍﻟﻘﻠﻢ‬ ‫ٰ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ‬ ‫ﺷﻘﻴﴼ * ) ‪ّ ( ٧١‬‬ ‫ﺟﺒﺎﺭﴽ ّ‬ ‫ﺗﺘﺒﻌﻮﺍ ّ‬ ‫ﻭﻻ ّ‬ ‫ﻏﺮﺕ ﻗﻮﻣﴼ ﻗﺒﻠﮑﻢ‬ ‫ﺗﻐﺮﻧﮑﻢ ّ‬ ‫ﺍﻟﺪﻧﻴﺎ ﮐﻤﺎ ّ‬ ‫ّ​ّ‬ ‫ﺛﻢ ﺍﺳﻠﮑﻮﺍ‬ ‫ﺍﺗﺒﻌﻮﺍ ﺣﺪﻭﺩ ﺍ‪ ‬ﻭ ﺳﻨﻨﻪ ّ‬ ‫ّ‬

‫ﺑﺎﻟﺤﻖ‬ ‫ﺍﻟﺬﻯ ﮐﺎﻥ‬ ‫ﺍﻟﺼﺮﺍﻁ ّ‬ ‫ّ‬ ‫ٰﻫﺬﺍ ّ‬

‫ﺍﻟﺬﻳﻦ ﻧﺒﺬﻭﺍ ﺍﻟﺒﻐﻰ‬ ‫ﺍﻥ ّ‬ ‫ﻣﻤﺪﻭﺩﴽ * ّ‬

‫ﺍﻟﺘﻘﻮﻯ ٓ‬ ‫ﺍﻭﻟﺌﮏ ﻣﻦ‬ ‫ﻭ‬ ‫ﺍﻟﻐﻮﻯ ﻭ ّ‬ ‫ﺍﺗﺨﺬﻭﺍ ّ ٰ‬ ‫ٰ‬

‫ﺍﻟﺤﻖ ﻳﺬﮐﺮﻫﻢ ﺍﻟﻤﻸ‬ ‫ﺧﻴﺮﺓ ﺍﻟﺨﻠﻖ ﻟﺪﻯ‬ ‫ّ‬

‫ﺹ ‪٦٨‬‬ ‫ﺍﻟﺬﻯ ﮐﺎﻥ‬ ‫ﺍﻻﻋﻠﻰ ﻭ ﺍﻫﻞ ٰﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ّ‬ ‫ٰ‬

‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ‬ ‫ﺑﺎﺳﻢ ﺍ‪ ‬ﻣﺮﻓﻮﻋﴼ * ) ‪ ( ٧٢‬ﻗﺪ ّ‬

‫ﺑﻴﻊ ﺍﻻﻣﺂء ﻭ ﺍﻟﻐﻠﻤﺎﻥ ﻟﻴﺲ ﻟﻌﺒﺪ ﺍﻥ‬

‫ﻳﺸﺘﺮﻯ ﻋﺒﺪﴽ ﻧﻬﻴﴼ ﻓﻰ ﻟﻮﺡ ﺍ‪ٰ ‬‬ ‫ﮐﺬﻟﮏ‬ ‫ﮐﺎﻥ ﺍﻻﻣﺮ ﻣﻦ ﻗﻠﻢ ﺍﻟﻌﺪﻝ ﺑﺎﻟﻔﻀﻞ‬

‫ﻣﺴﻄﻮﺭﴽ * ﻭ ﻟﻴﺲ ﻻﺣﺪ ﺍﻥ ﻳﻔﺘﺨﺮ‬

‫ﻋﻠﻰ‬ ‫ﺍﺩﻻء‬ ‫ﺍﺭﻗﺂء ﻟﻪ ﻭ ّ ٓ‬ ‫ﮐﻞ ّ‬ ‫ﻋﻠﻰ ﺍﺣﺪ ّ‬ ‫ٰ‬ ‫ٰ‬ ‫ﮐﻞ ﺷﻰء‬ ‫ﺍﻧﻪ ﮐﺎﻥ‬ ‫ﻋﻠﻰ ّ‬ ‫ﺍﻧﻪ ﻻ ﺍﻟﻪ ّﺍﻻ ﻫﻮ ّ‬ ‫ّ‬ ‫ٰ‬

‫ﺯﻳﻨﻮﺍ ﺍﻧﻔﺴﮑﻢ ﺑﻄﺮﺍﺯ‬ ‫ﺣﮑﻴﻤﴼ * ) ‪ّ ( ٧٣‬‬ ‫ﺹ ‪٦٩‬‬ ‫ﺍﻟﺬﻯ ﻓﺎﺯ ﺑﺎﻟﻌﻤﻞ ﻓﻰ‬ ‫ﺍﻻﻋﻤﺎﻝ ﻭ ّ‬

‫ﺍﻧﻪ ﻣﻦ ﺍﻫﻞ ﺍﻟﺒﻬﺂء ﻗﺪ ﮐﺎﻥ‬ ‫ﺭﺿﺎﻩ ّ‬ ‫ﻟﺪﻯ ﺍﻟﻌﺮﺵ ﻣﺬﮐﻮﺭﴽ * ﺍﻧﺼﺮﻭﺍ‬

‫ﺛﻢ‬ ‫ﻣﺎﻟﮏ‬ ‫ﺍﻟﺒﺮﻳﺔ ﺑﺎﻻﻋﻤﺎﻝ ﺍﻟﺤﺴﻨﺔ ّ‬ ‫ّ‬

‫ﺑﺎﻟﺤﮑﻤﺔ ﻭ ﺍﻟﺒﻴﺎﻥ ٰ‬ ‫ﮐﺬﻟﮏ ﺍﻣﺮﺗﻢ ﻓﻰ‬ ‫ﺍﻧﻪ‬ ‫ﺍﮐﺜﺮ ﺍﻻﻟﻮﺍﺡ ﻣﻦ ﻟﺪﻯ ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ّ‬

‫ﻋﻠﻰ ﻣﺎ ﺍﻗﻮﻝ ﻋﻠﻴﻤﴼ * ﻻ ﻳﻌﺘﺮﺽ‬ ‫ﮐﺎﻥ‬ ‫ٰ‬

‫ﻋﻠﻰ ﺍﺣﺪ ﻭ ﻻ ﻳﻘﺘﻞ ﻧﻔﺲ ﻧﻔﺴﴼ‬ ‫ﺍﺣﺪ‬ ‫ٰ‬

‫ٰﻫﺬﺍ ﻣﺎ ﻧﻬﻴﺘﻢ ﻋﻨﻪ ﻓﻰ ﮐﺘﺎﺏ ﮐﺎﻥ ﻓﻰ‬ ‫ﺹ ‪٧٠‬‬ ‫ﺍﻟﻌﺰ ﻣﺴﺘﻮﺭﴽ * ﺍﺗﻘﺘﻠﻮﻥ ﻣﻦ‬ ‫ﺳﺮﺍﺩﻕ ّ‬ ‫ﺍﻥ ٰﻫﺬﺍ‬ ‫ﺍﺣﻴﺎﻩ ﺍ‪ ‬ﺑﺮﻭﺡ ﻣﻦ ﻋﻨﺪﻩ ّ‬

‫ﺧﻄﺄ ﻗﺪ ﮐﺎﻥ ﻟﺪﻯ ﺍﻟﻌﺮﺵ ﮐﺒﻴﺮﴽ *‬

‫ﺍﺗﻘﻮﺍ ﺍ‪ ‬ﻭ ﻻ ﺗﺨﺮﺑﻮﺍ ﻣﺎ ﺑﻨﺎﻩ ﺍ‪ ‬ﺑﺎﻳﺎﺩﻯ‬ ‫ّ‬

‫ﺍﺗﺨﺬﻭﺍ ﺍﻟﻰ‬ ‫ﺍﻟﻈﻠﻢ ﻭ ّ‬ ‫ّ‬ ‫ﺛﻢ ّ‬ ‫ﺍﻟﻄﻐﻴﺎﻥ ّ‬

‫ﻟﻤﺎ ﻇﻬﺮﺕ ﺟﻨﻮﺩ‬ ‫ﺍﻟﺤﻖ ﺳﺒﻴ‪ّ * ‬‬ ‫ّ‬

‫ﺍﻟﻌﺮﻓﺎﻥ ﺑﺮﺍﻳﺎﺕ ﺍﻟﺒﻴﺎﻥ ﺍﻧﻬﺰﻣﺖ ﻗﺒﺂﺋﻞ‬

‫ﺍﻻﺩﻳﺎﻥ ّﺍﻻ ﻣﻦ ﺍﺭﺍﺩ ﺍﻥ ﻳﺸﺮﺏ ﮐﻮﺛﺮ ﺍﻟﺤﻴﻮﺍﻥ‬

‫ﻓﻰ ﺭﺿﻮﺍﻥ ﮐﺎﻥ ﻣﻦ ﻧﻔﺲ‬ ‫ﺹ ‪٧١‬‬

‫ﺍﻟﺴﺒﺤﺎﻥ ﻣﻮﺟﻮﺩﴽ * ) ‪ ( ٧٤‬ﻗﺪ ﺣﮑﻢ ﺍ‪‬‬ ‫ّ‬

‫ﺍﻟﻨﻄﻔﺔ ﺭﺣﻤﺔ ﻣﻦ‬ ‫ﺑﺎﻟﻄﻬﺎﺭﺓ‬ ‫ّ‬ ‫ﻋﻠﻰ ﻣﺂء ّ‬ ‫ٰ‬

‫ﺑﺎﻟﺮﻭﺡ‬ ‫ﻋﻨﺪﻩ ﻋﻠﻰ‬ ‫ﺍﻟﺒﺮﻳﺔ ﺍﺷﮑﺮﻭﻩ ّ‬ ‫ّ‬

‫ﺗﺘﺒﻌﻮﺍ ﻣﻦ ﮐﺎﻥ ﻋﻦ‬ ‫ﺍﻟﺮﻳﺤﺎﻥ ﻭ ﻻ ّ‬ ‫ﻭ ّ‬ ‫ﻋﻠﻰ‬ ‫ﻣﻄﻠﻊ ﺍﻟﻘﺮﺏ ﺑﻌﻴﺪﴽ * ﻗﻮﻣﻮﺍ‬ ‫ٰ‬ ‫ﺍﻧﻪ‬ ‫ﺧﺪﻣﺔ ﺍﻻﻣﺮ ﻓﻰ ّ‬ ‫ﮐﻞ ﺍﻻﺣﻮﺍﻝ ّ‬

‫ﻳﺆﻳﺪﮐﻢ ﺑﺴﻠﻄﺎﻥ ﮐﺎﻥ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ‬ ‫ّ‬

‫ﺍﻟﻠﻄﺎﻓﺔ‬ ‫ﻣﺤﻴﻄﴼ *‬ ‫ﺗﻤﺴﮑﻮﺍ ﺑﺤﺒﻞ ّ‬ ‫ّ‬

‫ﻳﺮﻯ ﻣﻦ ﺛﻴﺎﺑﮑﻢ ٰﺍﺛﺎﺭ‬ ‫ﻋﻠﻰ ﺷﺄﻥ ﻻ ٰ‬ ‫ٰ‬

‫ﺹ ‪٧٢‬‬

‫ﺍﻻﻭﺳﺎﺥ ٰﻫﺬﺍ ﻣﺎ ﺣﮑﻢ ﺑﻪ ﻣﻦ ﮐﺎﻥ‬

‫ﺍﻟﺬﻯ ﻟﻪ‬ ‫ﮐﻞ ﻟﻄﻴﻒ * ﻭ ّ‬ ‫ﺍﻟﻄﻒ ﻣﻦ ّ‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻐﻔﻮﺭ‬ ‫ﻋﺬﺭ ﻻ ﺑﺄﺱ ﻋﻠﻴﻪ ّ‬

‫ﮐﻞ ﻣﮑﺮﻭﻩ ﺑﺎﻟﻤﺂء‬ ‫ﻃﻬﺮﻭﺍ ّ‬ ‫ﺍﻟﺮﺣﻴﻢ * ّ‬ ‫ّ‬

‫ﻳﺘﻐﻴﺮ ّ ٰ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ‬ ‫ّ‬ ‫ﺑﺎﻟﺜﻠﺚ ّ‬ ‫ﺍﻟﺬﻯ ﻟﻢ ّ‬

‫ﺗﻐﻴﺮ ﺑﺎﻟﻬﻮﺁء‬ ‫ﺗﺴﺘﻌﻤﻠﻮﺍ ﺍﻟﻤﺂء ّ‬ ‫ﺍﻟﺬﻯ ّ‬

‫ﺍﻟﻠﻄﺎﻓﺔ ﺑﻴﻦ‬ ‫ﺍﻭ ﺑﺸﻰء ٰﺍﺧﺮ ﮐﻮﻧﻮﺍ ﻋﻨﺼﺮ ّ‬ ‫ﺍﻟﺒﺮﻳﺔ ٰﻫﺬﺍ ﻣﺎ ﺍﺭﺍﺩ ﻟﮑﻢ ﻣﻮﻻﮐﻢ ﺍﻟﻌﺰﻳﺰ‬ ‫ّ‬

‫ﺍﻟﺤﮑﻴﻢ * ) ‪ ( ٧٥‬ﻭ ٰ‬ ‫ﮐﺬﻟﮏ ﺭﻓﻊ ﺍ‪ ‬ﺣﮑﻢ‬ ‫ﺹ ‪٧٣‬‬

‫ﮐﻞ ﺍﻻﺷﻴﺂء ﻭ ﻋﻦ‬ ‫ﺩﻭﻥ ّ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ ﻋﻦ ّ‬

‫ﺍﻧﻪ ﻟﻬﻮ‬ ‫ﻣﻠﻞ‬ ‫ﺍﺧﺮﻯ ﻣﻮﻫﺒﺔ ﻣﻦ ﺍ‪ّ ‬‬ ‫ٰ‬ ‫ﺍﻟﻐﻔﻮﺭ ﺍﻟﮑﺮﻳﻢ * ﻗﺪ ﺍﻧﻐﻤﺴﺖ‬

‫ﺍﻭﻝ‬ ‫ﺍﻻﺷﻴﺂء ﻓﻰ ﺑﺤﺮ ّ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ ﻓﻰ ّ‬

‫ﻋﻠﻰ ﻣﻦ ﻓﻰ‬ ‫ﺗﺠﻠﻴﻨﺎ‬ ‫ﺍﻟﺮﺿﻮﺍﻥ ﺍﺫ ّ‬ ‫ّ‬ ‫ٰ‬

‫ﺍﻟﺤﺴﻨﻰ ﻭ ﺻﻔﺎﺗﻨﺎ‬ ‫ﺍﻻﻣﮑﺎﻥ ﺑﺎﺳﻤﺂﺋﻨﺎ‬ ‫ٰ‬

‫ﺍﻟﺬﻯ ﺍﺣﺎﻁ‬ ‫ﺍﻟﻌﻠﻴﺎ ٰﻫﺬﺍ ﻣﻦ ﻓﻀﻠﻰ ّ‬

‫ﺍﻟﻌﺎﻟﻤﻴﻦ * ﻟﺘﻌﺎﺷﺮﻭﺍ ﻣﻊ ﺍﻻﺩﻳﺎﻥ‬

‫ﺍﻟﺮﺣﻤﻦ ٰﻫﺬﺍ‬ ‫ﺭﺑﮑﻢ ّ ٰ‬ ‫ﻭ ّ‬ ‫ﺗﺒﻠﻐﻮﺍ ﺍﻣﺮ ّ‬ ‫ﺹ ‪٧٤‬‬ ‫ﻻﮐﻠﻴﻞ ﺍﻻﻋﻤﺎﻝ ﻟﻮ ﺍﻧﺘﻢ ﻣﻦ‬

‫ﺍﻟﮑﺒﺮﻯ‬ ‫ﺑﺎﻟﻠﻄﺎﻓﺔ‬ ‫ﺍﻟﻌﺎﺭﻓﻴﻦ * ) ‪ ( ٧٦‬ﻭ ﺣﮑﻢ ّ‬ ‫ٰ‬

‫ﺗﻐﺒﺮ ﻣﻦ ﺍﻟﻐﺒﺎﺭ ﻭ ﮐﻴﻒ‬ ‫ﻭ ﺗﻐﺴﻴﻞ ﻣﺎ ّ‬

‫ﺍﺗﻘﻮﺍ ﺍ‪‬‬ ‫ﺍﻻﻭﺳﺎﺥ ﺍﻟﻤﻨﺠﻤﺪﺓ ﻭ ﺩﻭﻧﻬﺎ ّ‬

‫ﻳﺮﻯ‬ ‫ﻭ ﮐﻮﻧﻮﺍ ﻣﻦ‬ ‫ّ‬ ‫ﺍﻟﻤﻄﻬﺮﻳﻦ * ﻭ ﺍﻟّﺬﻯ ٰ‬ ‫ﺍﻧﻪ ﻻ ﻳﺼﻌﺪ ﺩﻋﺂﺋﻪ‬ ‫ﻓﻰ ﮐﺴﺂﺋﻪ ﻭﺳﺦ ّ‬

‫ﺍﻟﻰ ﺍ‪ ‬ﻭ ﻳﺠﺘﻨﺐ ﻋﻨﻪ ﻣﻸ ﻋﺎﻟﻮﻥ *‬ ‫ﺛﻢ ﺍﻟﻌﻄﺮ ﺍﻟﺨﺎﻟﺺ‬ ‫ﺍﺳﺘﻌﻤﻠﻮﺍ ﻣﺂء ﺍﻟﻮﺭﺩ ّ‬

‫ﺍﻟﺬﻯ‬ ‫ﺍﻻﻭﻝ ّ‬ ‫ﺍﺣﺒﻪ ﺍ‪ ‬ﻣﻦ ّ‬ ‫ٰﻫﺬﺍ ﻣﺎ ّ‬ ‫ﺹ ‪٧٥‬‬

‫ﻟﻴﺘﻀﻮﻉ ﻣﻨﮑﻢ ﻣﺎ ﺍﺭﺍﺩ‬ ‫ﺍﻭﻝ ﻟﻪ‬ ‫ّ‬ ‫ﻻ ّ‬

‫ﺭﺑﮑﻢ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺤﮑﻴﻢ * ) ‪ ( ٧٧‬ﻗﺪ ﻋﻔﺎ ﺍ‪‬‬ ‫ّ‬ ‫ﻧﺰﻝ ﻓﻰ ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﻣﺤﻮ‬ ‫ﻋﻨﮑﻢ ﻣﺎ ّ‬ ‫ﺍﺫﻧﺎﮐﻢ ﺑﺎﻥ ﺗﻘﺮﺋﻮﺍ ﻣﻦ‬ ‫ﺍﻟﮑﺘﺐ ﻭ ّ‬

‫ﺍﻟﻌﻠﻮﻡ ﻣﺎ ﻳﻨﻔﻌﮑﻢ ﻻ ﻣﺎ ﻳﻨﺘﻬﻰ ﺍﻟﻰ‬

‫ﺍﻟﻤﺠﺎﺩﻟﺔ ﻓﻰ ﺍﻟﮑﻼﻡ ٰﻫﺬﺍ ﺧﻴﺮ ﻟﮑﻢ ﺍﻥ‬

‫ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻌﺎﺭﻓﻴﻦ * ) ‪ ( ٧٨‬ﻳﺎ ﻣﻌﺸﺮ‬

‫ﺍﻟﻤﻠﻮﮎ ﻗﺪ ﺍﺗﻰ ﺍﻟﻤﺎﻟﮏ ﻭ ﺍﻟﻤﻠﮏ ‪‬‬ ‫ﺍﻟﻘﻴﻮﻡ * ّﺍﻻ ﺗﻌﺒﺪﻭﺍ ّﺍﻻ ﺍ‪‬‬ ‫ﺍﻟﻤﻬﻴﻤﻦ ّ‬ ‫ﺹ ‪٧٦‬‬ ‫ﺭﺑﮑﻢ‬ ‫ﺍﻟﻰ ﻭﺟﻪ ّ‬ ‫ﻭ ّ‬ ‫ﺗﻮﺟﻬﻮﺍ ﺑﻘﻠﻮﺏ ﻧﻮﺭﺁء ٰ‬ ‫ﻣﺎﻟﮏ ﺍﻻﺳﻤﺂء ٰﻫﺬﺍ ﺍﻣﺮ ﻻ ﻳﻌﺎﺩﻟﻪ‬

‫ﺍﻧﺎ‬ ‫ﻣﺎ ﻋﻨﺪﮐﻢ ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﺮﻓﻮﻥ * ) ‪ّ ( ٧٩‬‬ ‫ﻧﺮﺍﮐﻢ ﺗﻔﺮﺣﻮﻥ ﺑﻤﺎ ﺟﻤﻌﺘﻤﻮﻩ ﻟﻐﻴﺮﮐﻢ‬

‫ﺍﻟﺘﻰ‬ ‫ﻭ ﺗﻤﻨﻌﻮﻥ ﺍﻧﻔﺴﮑﻢ ﻋﻦ ﺍﻟﻌﻮﺍﻟﻢ ّ‬

‫ﻟﻢ ﻳﺤﺼﻬﺎ ّﺍﻻ ﻟﻮﺣﻰ ﺍﻟﻤﺤﻔﻮﻅ * ﻗﺪ‬

‫ﺷﻐﻠﺘﮑﻢ ﺍﻻﻣﻮﺍﻝ ﻋﻦ ﺍﻟﻤﺂﻝ ٰﻫﺬﺍ‬ ‫ﻻ ﻳﻨﺒﻐﻰ ﻟﮑﻢ ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ *‬

‫ﺍﻟﺪﻧﻴﺎ ﻣﺴﺮﻋﻴﻦ‬ ‫ﻃﻬﺮﻭﺍ ﻗﻠﻮﺑﮑﻢ ﻋﻦ ﺫﻓﺮ ّ‬ ‫ّ‬ ‫ﺹ ‪٧٧‬‬ ‫ﺭﺑﮑﻢ ﻓﺎﻃﺮ ﺍﻻﺭﺽ‬ ‫ﺍﻟﻰ ﻣﻠﮑﻮﺕ ّ‬ ‫ٰ‬

‫ﺍﻟﺰﻻﺯﻝ‬ ‫ﺍﻟﺴﻤﺂء ّ‬ ‫ﻭ ّ‬ ‫ﺍﻟﺬﻯ ﺑﻪ ﻇﻬﺮﺕ ّ‬

‫ﺭﻯ‬ ‫ﻭ ﻧﺎﺣﺖ ﺍﻟﻘﺒﺂﺋﻞ ّﺍﻻ ﻣﻦ ﻧﺒﺬ ﺍﻟﻮ ٰ‬

‫ﻭ ﺍﺧﺬ ﻣﺎ ﺍﻣﺮ ﺑﻪ ﻓﻰ ﻟﻮﺡ ﻣﮑﻨﻮﻥ * ) ‪( ٨٠‬‬ ‫ٰﻫﺬﺍ ﻳﻮﻡ ﻓﻴﻪ ﻓﺎﺯ ﺍﻟﮑﻠﻴﻢ ﺑﺎﻧﻮﺍﺭ ﺍﻟﻘﺪﻳﻢ‬

‫ﻭ ﺷﺮﺏ ﺯﻻﻝ ﺍﻟﻮﺻﺎﻝ ﻣﻦ ٰﻫﺬﺍ ﺍﻟﻘﺪﺡ‬ ‫ﺳﺠﺮﺕ ﺍﻟﺒﺤﻮﺭ * ﻗﻞ ﺗﺎ‪‬‬ ‫ّ‬ ‫ﺍﻟﺬﻯ ﺑﻪ ّ‬ ‫ﺍﻟﻄﻮﺭ ﻳﻄﻮﻑ ﺣﻮﻝ ﻣﻄﻠﻊ‬ ‫ﺍﻥ ّ‬ ‫ﺍﻟﺤﻖ ّ‬ ‫ّ‬

‫ﺍﻟﺮﻭﺡ ﻳﻨﺎﺩﻯ ﻣﻦ ﺍﻟﻤﻠﮑﻮﺕ‬ ‫ّ‬ ‫ﺍﻟﻈﻬﻮﺭ ﻭ ّ‬ ‫ﺹ ‪٧٨‬‬ ‫ﻫﻠﻤﻮﺍ ﻭ ﺗﻌﺎﻟﻮﺍ ﻳﺎ ﺍﺑﻨﺂء ﺍﻟﻐﺮﻭﺭ * ٰﻫﺬﺍ‬ ‫ّ‬ ‫ﻳﻮﻡ ﻓﻴﻪ ﺳﺮﻉ ﮐﻮﻡ ﺍ‪ ‬ﺷﻮﻗﴼ ﻟﻠﻘﺂﺋﻪ‬

‫ﺍﻟﺼﻬﻴﻮﻥ ﻗﺪ ﺍﺗﻰ ﺍﻟﻮﻋﺪ‬ ‫ﻭ ﺻﺎﺡ ّ‬

‫ﻭ ﻇﻬﺮ ﻣﺎ ﻫﻮ ﺍﻟﻤﮑﺘﻮﺏ ﻓﻰ ﺍﻟﻮﺍﺡ ﺍ‪‬‬

‫ﺍﻟﻤﺘﻌﺎﻟﻰ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻤﺤﺒﻮﺏ * ) ‪ ( ٨١‬ﻳﺎ ﻣﻌﺸﺮ‬

‫ﺍﻟﻨﺎﻣﻮﺱ ﺍﻻﮐﺒﺮ ﻓﻰ‬ ‫ﻧﺰﻝ ّ‬ ‫ﺍﻟﻤﻠﻮﮎ ﻗﺪ ّ‬ ‫ﮐﻞ ﺍﻣﺮ ﻣﺴﺘﺘﺮ‬ ‫ﺍﻟﻤﻨﻈﺮ ﺍﻻﻧﻮﺭ ﻭ ﻇﻬﺮ ّ‬

‫ﺍﻟﺬﻯ ﺑﻪ ﺍﺗﺖ‬ ‫ﻣﻦ ﻟﺪﻥ ﻣﺎﻟﮏ ﺍﻟﻘﺪﺭ ّ‬ ‫ﮐﻞ‬ ‫ﺍﻟﺴﺎﻋﺔ ﻭ‬ ‫ﻓﺼﻞ ّ‬ ‫ﺍﻧﺸﻖ ﺍﻟﻘﻤﺮ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺹ ‪٧٩‬‬

‫ﺍﻣﺮ ﻣﺤﺘﻮﻡ * ) ‪ ( ٨٢‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻤﻠﻮﮎ ﺍﻧﺘﻢ‬ ‫ﺍﻟﻤﻤﺎﻟﻴﮏ ﻗﺪ ﻇﻬﺮ ﺍﻟﻤﺎﻟﮏ ﺑﺎﺣﺴﻦ‬ ‫ﺍﻟﻰ ﻧﻔﺴﻪ ﺍﻟﻤﻬﻴﻤﻦ‬ ‫ّ‬ ‫ﺍﻟﻄﺮﺍﺯ ﻭ ﻳﺪﻋﻮﮐﻢ ٰ‬

‫ﺍﻳﺎﮐﻢ ﺍﻥ ﻳﻤﻨﻌﮑﻢ ﺍﻟﻐﺮﻭﺭ‬ ‫ﺍﻟﻘﻴﻮﻡ * ّ‬ ‫ّ‬

‫ﺍﻟﺪﻧﻴﺎ‬ ‫ﻋﻦ ﻣﺸﺮﻕ ّ‬ ‫ﺍﻟﻈﻬﻮﺭ ﺍﻭ ﺗﺤﺠﺒﮑﻢ ّ‬ ‫ﻋﻠﻰ ﺧﺪﻣﺔ‬ ‫ﺍﻟﺴﻤﺂء ﻗﻮﻣﻮﺍ‬ ‫ﻋﻦ ﻓﺎﻃﺮ ّ‬ ‫ٰ‬

‫ﺍﻟﺬﻯ ﺧﻠﻘﮑﻢ ﺑﮑﻠﻤﺔ ﻣﻦ‬ ‫ﺍﻟﻤﻘﺼﻮﺩ ّ‬ ‫ﻋﻨﺪﻩ ﻭ ﺟﻌﻠﮑﻢ ﻣﻈﺎﻫﺮ ﺍﻟﻘﺪﺭﺓ ﻟﻤﺎ‬

‫ﮐﺎﻥ ﻭ ﻣﺎ ﻳﮑﻮﻥ * ) ‪ ( ٨٣‬ﺗﺎ‪ ‬ﻻ ﻧﺮﻳﺪ ﺍﻥ‬ ‫ﺹ ‪٨٠‬‬

‫ﻟﺘﺼﺮﻑ‬ ‫ﻧﺘﺼﺮﻑ ﻓﻰ ﻣﻤﺎﻟﮑﮑﻢ ﺑﻞ ﺟﺌﻨﺎ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻧﻬﺎ ﻟﻤﻨﻈﺮ ﺍﻟﺒﻬﺂء ﻳﺸﻬﺪ‬ ‫ﺍﻟﻘﻠﻮﺏ * ّ‬

‫ٰ‬ ‫ﺑﺬﻟﮏ ﻣﻠﮑﻮﺕ ﺍﻻﺳﻤﺂء ﻟﻮ ﺍﻧﺘﻢ‬

‫ﺍﻧﻪ‬ ‫ﺗﻔﻘﻬﻮﻥ * ﻭ ّ‬ ‫ﺍﺗﺒﻊ ﻣﻮﻻﻩ ّ‬ ‫ﺍﻟﺬﻯ ّ‬

‫ﮐﻠﻬﺎ ﻭ ﮐﻴﻒ ٰﻫﺬﺍ‬ ‫ﺍﻟﺪﻧﻴﺎ ّ‬ ‫ﺍﻋﺮﺽ ﻋﻦ ّ‬

‫ﺛﻢ‬ ‫ﺍﻟﻤﻘﺎﻡ ﺍﻟﻤﺤﻤﻮﺩ * ﺩﻋﻮﺍ ﺍﻟﺒﻴﻮﺕ ّ‬

‫ﺍﻗﺒﻠﻮﺍ ﺍﻟﻰ ﺍﻟﻤﻠﮑﻮﺕ ٰﻫﺬﺍ ﻣﺎ ﻳﻨﻔﻌﮑﻢ ﻓﻰ‬ ‫ﺍﻻﺧﺮﺓ ﻭ ﺍﻻﻭﻟﻰ ﻳﺸﻬﺪ ٰ‬ ‫ٰ‬ ‫ﺑﺬﻟﮏ ﻣﺎﻟﮏ‬ ‫ٰ‬

‫ﻃﻮﺑﻰ‬ ‫ﺍﻟﺠﺒﺮﻭﺕ ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ * ) ‪( ٨٤‬‬ ‫ٰ‬ ‫ﺹ ‪٨١‬‬

‫ﻋﻠﻰ ﻧﺼﺮﺓ ﺍﻣﺮﻯ ﻓﻰ‬ ‫ﻟﻤﻠﮏ ﻗﺎﻡ‬ ‫ٰ‬

‫ﺍﻧﻪ ﻣﻦ‬ ‫ﻣﻤﻠﮑﺘﻰ ﻭ ﺍﻧﻘﻄﻊ ﻋﻦ ﺳﻮﺁﺋﻰ ّ‬

‫ﺍﻟﺘﻰ ﺟﻌﻠﻬﺎ‬ ‫ﺍﻟﺴﻔﻴﻨﺔ ﺍﻟﺤﻤﺮﺁء ّ‬ ‫ﺍﺻﺤﺎﺏ ّ‬

‫ﻟﮑﻞ ﺍﻥ‬ ‫ﺍ‪ ‬ﻻﻫﻞ ﺍﻟﺒﻬﺂء ﻳﻨﺒﻐﻰ‬ ‫ّ‬

‫ﻳﻮﻗﺮﻭﻩ ﻭ ﻳﻨﺼﺮﻭﻩ ﻟﻴﻔﺘﺢ ﺍﻟﻤﺪﻥ‬ ‫ﻳﻌﺰﺭﻭﻩ ﻭ ّ‬ ‫ّ‬ ‫ﻋﻠﻰ ﻣﻦ ﻓﻰ‬ ‫ﺑﻤﻔﺎﺗﻴﺢ ﺍﺳﻤﻰ ﺍﻟﻤﻬﻴﻤﻦ‬ ‫ٰ‬

‫ﺍﻧﻪ ﺑﻤﻨﺰﻟﺔ‬ ‫ﺍﻟﺸﻬﻮﺩ * ّ‬ ‫ﻣﻤﺎﻟﮏ ﺍﻟﻐﻴﺐ ﻭ ّ‬ ‫ﺍﻟﻐﺮﺁء ﻟﺠﺒﻴﻦ‬ ‫ﺍﻟﻐﺮﺓ ّ‬ ‫ﺍﻟﺒﺼﺮ ﻟﻠﺒﺸﺮ ﻭ ّ‬

‫ﺍﻻﻧﺸﺂء ﻭ ﺭﺃﺱ ﺍﻟﮑﺮﻡ ﻟﺠﺴﺪ ﺍﻟﻌﺎﻟﻢ‬

‫ﺹ ‪٨٢‬‬ ‫ﺍﻧﺼﺮﻭﻩ ﻳﺎ ﺍﻫﻞ ﺍﻟﺒﻬﺂء ﺑﺎﻻﻣﻮﺍﻝ‬ ‫ﺍﻟﻨﻤﺴﺔ ﮐﺎﻥ‬ ‫ﺍﻟﻨﻔﻮﺱ * ) ‪ ( ٨٥‬ﻳﺎ ﻣﻠﮏ ّ‬ ‫ﻭ ّ‬ ‫ﻋﮑﺂء ﺍﺫ‬ ‫ﻣﻄﻠﻊ ﻧﻮﺭ‬ ‫ﺍﻻﺣﺪﻳﺔ ﻓﻰ ﺳﺠﻦ ّ‬ ‫ّ‬

‫ﺍﻻﻗﺼﻰ ﻣﺮﺭﺕ‬ ‫ﻗﺼﺪﺕ ﺍﻟﻤﺴﺠﺪ‬ ‫ٰ‬

‫ﮐﻞ‬ ‫ﻭ ﻣﺎ ﺳﺌﻠﺖ ﻋﻨﻪ ﺑﻌﺪ ﺍﺫ ﺭﻓﻊ ﺑﻪ ّ‬ ‫ﮐﻞ ﺑﺎﺏ ﻣﻨﻴﻒ * ﻗﺪ‬ ‫ﺑﻴﺖ ﻭ ﻓﺘﺢ ّ‬

‫ﺟﻌﻠﻨﺎﻩ ﻣﻘﺒﻞ ﺍﻟﻌﺎﻟﻢ ﻟﺬﮐﺮﻯ ﻭ ﺍﻧﺖ‬

‫ﻧﺒﺬﺕ ﺍﻟﻤﺬﮐﻮﺭ ﺍﺫ ﻇﻬﺮ ﺑﻤﻠﮑﻮﺕ ﺍ‪‬‬

‫ﮐﻨﺎ ﻣﻌﮏ ﻓﻰ‬ ‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ * ّ‬ ‫ّ‬ ‫ﺭﺑﮏ ﻭ ّ‬ ‫ﺹ ‪٨٣‬‬

‫ﻣﺘﻤﺴﮑﴼ‬ ‫ﮐﻞ ﺍﻻﺣﻮﺍﻝ ﻭ ﻭﺟﺪﻧﺎﮎ‬ ‫ّ‬ ‫ّ‬

‫ﺭﺑﮏ‬ ‫ﺑﺎﻟﻔﺮﻉ ﻏﺎﻓ‪ ‬ﻋﻦ ﺍﻻﺻﻞ ّ‬ ‫ﺍﻥ ّ‬

‫ﻋﻠﻰ ﻣﺎ ﺍﻗﻮﻝ ﺷﻬﻴﺪ * ﻗﺪ ﺍﺧﺬﺗﻨﺎ‬ ‫ٰ‬

‫ﺍﻻﺣﺰﺍﻥ ﺑﻤﺎ ﺭﺃﻳﻨﺎﮎ ﺗﺪﻭﺭ ﻻﺳﻤﻨﺎ‬ ‫ﻭ ﻻ ﺗﻌﺮﻓﻨﺎ ﺍﻣﺎﻡ ﻭﺟﻬﮏ ﺍﻓﺘﺢ ﺍﻟﺒﺼﺮ‬

‫ﻟﺘﻨﻈﺮ ٰﻫﺬﺍ ﺍﻟﻤﻨﻈﺮ ﺍﻟﮑﺮﻳﻢ * ﻭ ﺗﻌﺮﻑ‬

‫ﺍﻻﻳﺎﻡ ﻭ ﺗﺮﻯ‬ ‫ﻣﻦ ﺗﺪﻋﻮﻩ ﻓﻰ ّ‬ ‫ﺍﻟﻠﻴﺎﻟﻰ ﻭ ّ‬ ‫ﺍﻟﻨﻮﺭ ﺍﻟﻤﺸﺮﻕ ﻣﻦ ٰﻫﺬﺍ ﺍﻻﻓﻖ‬ ‫ّ‬

‫ﺍﻟﻠﻤﻴﻊ * ) ‪ ( ٨٦‬ﻗﻞ ﻳﺎ ﻣﻠﮏ ﺑﺮﻟﻴﻦ ﺍﺳﻤﻊ‬ ‫ّ‬

‫ﺹ ‪٨٤‬‬ ‫ﺍﻟﻨﺪﺁء ﻣﻦ ٰﻫﺬﺍ ﺍﻟﻬﻴﮑﻞ ﺍﻟﻤﺒﻴﻦ *‬ ‫ّ‬ ‫ﺍﻧﻪ ﻻ ﺍﻟﻪ ّﺍﻻ ﺍﻧﺎ ﺍﻟﺒﺎﻗﻰ ﺍﻟﻔﺮﺩ‬ ‫ّ‬

‫ﺍﻳﺎﮎ ﺍﻥ ﻳﻤﻨﻌﮏ ﺍﻟﻐﺮﻭﺭ‬ ‫ﺍﻟﻘﺪﻳﻢ * ّ‬

‫ﺍﻟﻈﻬﻮﺭ ﺍﻭ ﻳﺤﺠﺒﮏ‬ ‫ﻋﻦ ﻣﻄﻠﻊ ّ‬

‫ﺍﻟﺜﺮﻯ‬ ‫ﺍﻟﻬﻮﻯ ﻋﻦ ﻣﺎﻟﮏ ﺍﻟﻌﺮﺵ ﻭ ّ ٰ‬ ‫ٰ‬ ‫ٰ‬ ‫ﺍﻧﻪ‬ ‫ﮐﺬﻟﮏ ﻳﻨﺼﺤﮏ ﺍﻟﻘﻠﻢ‬ ‫ﺍﻻﻋﻠﻰ ّ‬ ‫ٰ‬ ‫ﺍﻟﻔﻀﺎﻝ ﺍﻟﮑﺮﻳﻢ * ﺍﺫﮐﺮ ﻣﻦ‬ ‫ﻟﻬﻮ‬ ‫ّ‬ ‫ﮐﺎﻥ ﺍﻋﻈﻢ ﻣﻨﮏ ﺷﺄﻧﴼ ﻭ ﺍﮐﺒﺮ‬

‫ﻣﻨﮏ ﻣﻘﺎﻣﴼ ﺍﻳﻦ ﻫﻮ ﻭ ﻣﺎ ﻋﻨﺪﻩ‬ ‫ﺹ ‪٨٥‬‬ ‫ﺍﻧﻪ‬ ‫ﺍﻟﺮﺍﻗﺪﻳﻦ * ّ‬ ‫ﺍﻧﺘﺒﻪ ﻭ ﻻﺗﮑﻦ ﻣﻦ ّ‬

‫ﻧﺒﺬ ﻟﻮﺡ ﺍ‪ ‬ﻭﺭﺁﺋﻪ ﺍﺫ ﺍﺧﺒﺮﻧﺎﻩ ﺑﻤﺎ‬ ‫ﺍﻟﻈﺎﻟﻤﻴﻦ *‬ ‫ﻭﺭﺩ ﻋﻠﻴﻨﺎ ﻣﻦ ﺟﻨﻮﺩ ّ‬

‫ﮐﻞ ﺍﻟﺠﻬﺎﺕ‬ ‫ﻟﺬﺍ ﺍﺧﺬﺗﻪ ّ ّ‬ ‫ﺍﻟﺬﻟﺔ ﻣﻦ ّ‬

‫ﺍﻟﺘﺮﺍﺏ ﺑﺨﺴﺮﺍﻥ‬ ‫ﺍﻟﻰ ﺍﻥ ﺭﺟﻊ ﺍﻟﻰ ّ‬ ‫ٰ‬

‫ﺗﻔﮑﺮ ﻓﻴﻪ ﻭ ﻓﻰ‬ ‫ﻋﻈﻴﻢ * ﻳﺎ ﻣﻠﮏ‬ ‫ّ‬ ‫ﺳﺨﺮﻭﺍ ﺍﻟﺒﻼﺩ‬ ‫ﺍﻣﺜﺎﻟﮏ ّ‬ ‫ﺍﻟﺬﻳﻦ ّ‬

‫ﻭ ﺣﮑﻤﻮﺍ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻗﺪ ﺍﻧﺰﻟﻬﻢ‬ ‫ﺍﻟﺮﺣﻤﻦ ﻣﻦ ﺍﻟﻘﺼﻮﺭ ﺍﻟﻰ ﺍﻟﻘﺒﻮﺭ‬ ‫ّ ٰ‬ ‫ﺹ ‪٨٦‬‬

‫ﺍﻧﺎ‬ ‫ﺍﻋﺘﺒﺮ ﻭ ﮐﻦ ﻣﻦ‬ ‫ّ‬ ‫ﺍﻟﻤﺘﺬﮐﺮﻳﻦ * ) ‪ّ ( ٨٧‬‬

‫ﺍﻧﺎ ﻧﻨﺼﺤﮑﻢ‬ ‫ﻣﺎ ﺍﺭﺩﻧﺎ ﻣﻨﮑﻢ ﺷﻴﺌﴼ ّ‬

‫ﻟﻮﺟﻪ ﺍ‪ ‬ﻭ ﻧﺼﺒﺮ ﮐﻤﺎ ﺻﺒﺮﻧﺎ ﺑﻤﺎ ﻭﺭﺩ‬ ‫ﺍﻟﺴﻼﻃﻴﻦ * ) ‪( ٨٨‬‬ ‫ﻋﻠﻴﻨﺎ ﻣﻨﮑﻢ ﻳﺎ ﻣﻌﺸﺮ ّ‬ ‫ﻳﺎ ﻣﻠﻮﮎ ﺍﻣﺮﻳﻘﺎ ﻭ ﺭﺅﺳﺂء ﺍﻟﺠﻤﻬﻮﺭ‬

‫ﺗﻐﻦ ﺑﻪ ﺍﻟﻮﺭﻗﺂء‬ ‫ﻓﻴﻬﺎ ﺍﺳﻤﻌﻮﺍ ﻣﺎ ّ‬

‫ﺍﻧﻪ ﻻ ٰﺍﻟﻪ ّﺍﻻ‬ ‫ﻋﻠﻰ ﻏﺼﻦ ﺍﻟﺒﻘﺂء ّ‬ ‫ٰ‬

‫ﺯﻳﻨﻮﺍ‬ ‫ﺍﻧﺎ ﺍﻟﺒﺎﻗﻰ ﺍﻟﻐﻔﻮﺭ ﺍﻟﮑﺮﻳﻢ * ّ‬

‫ﺍﻟﺘﻘﻰ‬ ‫ﻫﻴﮑﻞ ﺍﻟﻤﻠﮏ ﺑﻄﺮﺍﺯ ﺍﻟﻌﺪﻝ ﻭ ّ ٰ‬ ‫ﺹ ‪٨٧‬‬ ‫ﺭﺑﮑﻢ ﻓﺎﻃﺮ‬ ‫ﻭ ﺭﺃﺳﻪ ﺑﺎﮐﻠﻴﻞ ﺫﮐﺮ ّ‬ ‫ﺍﻟﺴﻤﺂء ٰ‬ ‫ﮐﺬﻟﮏ ﻳﺄﻣﺮﮐﻢ ﻣﻄﻠﻊ‬ ‫ّ‬

‫ﺍﻻﺳﻤﺂء ﻣﻦ ﻟﺪﻥ ﻋﻠﻴﻢ ﺣﮑﻴﻢ *‬

‫ﻗﺪ ﻇﻬﺮ ﺍﻟﻤﻮﻋﻮﺩ ﻓﻰ ٰﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ‬ ‫ﺍﻟﺬﻯ ﺑﻪ ﺍﺑﺘﺴﻢ ﺛﻐﺮ‬ ‫ﺍﻟﻤﺤﻤﻮﺩ ّ‬

‫ﺍﻟﺸﻬﻮﺩ‬ ‫ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺍﻟﻐﻴﺐ ﻭ ّ‬

‫ﺍﻥ ﻟﻘﺂﺋﻪ ﺧﻴﺮ‬ ‫ﺍﻏﺘﻨﻤﻮﺍ ﻳﻮﻡ ﺍ‪ّ ‬‬

‫ﺍﻟﺸﻤﺲ ﻋﻠﻴﻬﺎ‬ ‫ﻋﻤﺎ ﺗﻄﻠﻊ ّ‬ ‫ﻟﮑﻢ ّ‬

‫ﺍﻥ ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻌﺎﺭﻓﻴﻦ * ﻳﺎ ﻣﻌﺸﺮ‬

‫ﺹ ‪٨٨‬‬

‫ﺍﻻﻣﺮﺁء ﺍﺳﻤﻌﻮﺍ ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ‬

‫ﺍﻧﻪ ﻻ ٰﺍﻟﻪ ّﺍﻻ ﺍﻧﺎ‬ ‫ﻣﻄﻠﻊ ﺍﻟﮑﺒﺮﻳﺂء ّ‬

‫ﺍﻟﻨﺎﻃﻖ ﺍﻟﻌﻠﻴﻢ * ﺍﺟﺒﺮﻭﺍ ﺍﻟﮑﺴﻴﺮ‬ ‫ّ‬

‫ﺍﻟﺼﺤﻴﺢ‬ ‫ﮐﺴﺮﻭﺍ ّ‬ ‫ﺑﺎﻳﺎﺩﻯ ﺍﻟﻌﺪﻝ ﻭ ّ‬ ‫ﺭﺑﮑﻢ ٰ‬ ‫ﺍﻻﻣﺮ‬ ‫ّ‬ ‫ﺍﻟﻈﺎﻟﻢ ﺑﺴﻴﺎﻁ ﺍﻭﺍﻣﺮ ّ‬

‫ﺍﻟﺮﻭﻡ ﻧﺴﻤﻊ‬ ‫ﺍﻟﺤﮑﻴﻢ * ) ‪ ( ٨٩‬ﻳﺎ ﻣﻌﺸﺮ ّ‬

‫ﺑﻴﻨﮑﻢ ﺻﻮﺕ ﺍﻟﺒﻮﻡ ء ﺍﺧﺬﮐﻢ‬ ‫ﺍﻟﻬﻮﻯ ﺍﻡ ﮐﻨﺘﻢ ﻣﻦ‬ ‫ﺳﮑﺮ‬ ‫ٰ‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﻮﺍﻗﻌﺔ‬ ‫ﺍﻳﺘﻬﺎ ّ‬ ‫ﺍﻟﻐﺎﻓﻠﻴﻦ * ﻳﺎ ّ‬

‫ﺹ ‪٨٩‬‬ ‫ﺍﺳﺘﻘﺮ‬ ‫ﻓﻰ ﺷﺎﻃﺊ ﺍﻟﺒﺤﺮﻳﻦ ﻗﺪ‬ ‫ّ‬

‫ﺍﻟﻈﻠﻢ ﻭ ﺍﺷﺘﻌﻠﺖ‬ ‫ﻋﻠﻴﮏ ﮐﺮﺳﻰ ّ‬ ‫ّ‬ ‫ﻋﻠﻰ ﺷﺄﻥ ﻧﺎﺡ‬ ‫ﻓﻴﮏ ﻧﺎﺭ ﺍﻟﺒﻐﻀﺂء‬ ‫ٰ‬

‫ﺍﻟﺬﻳﻦ ﻳﻄﻮﻓﻮﻥ‬ ‫ﺑﻬﺎ ﺍﻟﻤﻸ‬ ‫ﺍﻻﻋﻠﻰ ﻭ ّ‬ ‫ٰ‬

‫ﻧﺮﻯ ﻓﻴﮏ‬ ‫ﺣﻮﻝ ﮐﺮﺳﻰ ﺭﻓﻴﻊ *‬ ‫ٰ‬ ‫ّ‬ ‫ﺍﻟﺠﺎﻫﻞ ﻳﺤﮑﻢ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻞ‬

‫ﺍﻧﮏ‬ ‫ﻭ ّ‬ ‫ﺍﻟﻨﻮﺭ ﻭ ّ‬ ‫ﺍﻟﻈﻼﻡ ﻳﻔﺘﺨﺮ ﻋﻠﻰ ّ‬ ‫ﺍﻏﺮﺗﮏ ﺯﻳﻨﺘﮏ‬ ‫ﻓﻰ ﻏﺮﻭﺭ ﻣﺒﻴﻦ * ّ‬ ‫ﺭﺏ‬ ‫ﺍﻟﻈﺎﻫﺮﺓ ﺳﻮﻑ‬ ‫ّ‬ ‫ﺗﻔﻨﻰ ﻭ ّ‬ ‫ٰ‬

‫ﺹ ‪٩٠‬‬

‫ﺍﻟﺒﺮﻳﺔ ﻭ ﺗﻨﻮﺡ ﺍﻟﺒﻨﺎﺕ ﻭ ﺍﻻﺭﺍﻣﻞ‬ ‫ّ‬

‫ﻭ ﻣﺎ ﻓﻴﮏ ﻣﻦ ﺍﻟﻘﺒﺂﺋﻞ ٰ‬ ‫ﮐﺬﻟﮏ‬

‫ﻳﻨﺒﺌﮏ ﺍﻟﻌﻠﻴﻢ ﺍﻟﺨﺒﻴﺮ * ) ‪ ( ٩٠‬ﻳﺎ ﺷﻮﺍﻃﺊ‬ ‫ّ‬

‫ﻣﻐﻄﺎﺓ‬ ‫ﺍﻟﺮﻳﻦ ﻗﺪ ﺭﺃﻳﻨﺎﮎ ّ‬ ‫ﻧﻬﺮ ّ‬

‫ﺳﻞ ﻋﻠﻴﮏ ﺳﻴﻮﻑ‬ ‫ﺑﺎﻟﺪﻣﺂء ﺑﻤﺎ ّ‬ ‫ّ‬

‫ﺍﺧﺮﻯ ﻭ ﻧﺴﻤﻊ‬ ‫ﻣﺮﺓ‬ ‫ﺍﻟﺠﺰﺁء ﻭ ﻟﮏ ّ‬ ‫ٰ‬

‫ﺍﻧﻬﺎ ﺍﻟﻴﻮﻡ‬ ‫ﺣﻨﻴﻦ ﺍﻟﺒﺮﻟﻴﻦ ﻭﻟﻮ ّ‬

‫ﺍﻟﻄﺎء‬ ‫ﻋﺰ ﻣﺒﻴﻦ * ) ‪ ( ٩١‬ﻳﺎ ﺍﺭﺽ ّ‬ ‫ﻋﻠﻰ ّ‬ ‫ٰ‬

‫ﻻ ﺗﺤﺰﻧﻰ ﻣﻦ ﺷﻰء ﻗﺪ ﺟﻌﻠﮏ ﺍ‪‬‬ ‫ﺹ ‪٩١‬‬ ‫ﻣﻄﻠﻊ ﻓﺮﺡ ﺍﻟﻌﺎﻟﻤﻴﻦ * ﻟﻮ ﻳﺸﺂء‬

‫ﺑﺎﻟﺬﻯ ﻳﺤﮑﻢ ﺑﺎﻟﻌﺪﻝ‬ ‫ﻳﺒﺎﺭﮎ ﺳﺮﻳﺮﮎ ّ‬

‫ﺗﻔﺮﻗﺖ ﻣﻦ‬ ‫ﻭ ﻳﺠﻤﻊ ﺍﻏﻨﺎﻡ ﺍ‪ّ ‬‬ ‫ﺍﻟﺘﻰ ّ‬ ‫ﺍﻧﻪ ﻳﻮﺍﺟﻪ ﺍﻫﻞ ﺍﻟﺒﻬﺂء‬ ‫ّ‬ ‫ﺍﻟﺬﺋﺎﺏ ّ‬

‫ﺍﻧﻪ ﻣﻦ‬ ‫ﺑﺎﻟﻔﺮﺡ ﻭ ﺍﻻﻧﺒﺴﺎﻁ ﺍﻻ ّ‬

‫ﺍﻟﺤﻖ ﻋﻠﻴﻪ‬ ‫ﺟﻮﻫﺮ ﺍﻟﺨﻠﻖ ﻟﺪﻯ‬ ‫ّ‬

‫ﺑﻬﺂءﺍ‪ ‬ﻭ ﺑﻬﺂء ﻣﻦ ﻓﻰ ﻣﻠﮑﻮﺕ‬

‫ﮐﻞ ﺣﻴﻦ * ) ‪ ( ٩٢‬ﺍﻓﺮﺣﻰ ﺑﻤﺎ‬ ‫ﺍﻻﻣﺮ ﻓﻰ ّ‬

‫ﺍﻟﻨﻮﺭ ﺑﻤﺎ ﻭﻟﺪ‬ ‫ﺟﻌﻠﮏ ﺍ‪ ‬ﺍﻓﻖ ّ‬ ‫ﺹ ‪٩٢‬‬

‫ﺑﻬﺬﺍ‬ ‫ﺳﻤﻴﺖ ٰ‬ ‫ﻓﻴﮏ ﻣﻄﻠﻊ ّ‬ ‫ﺍﻟﻈﻬﻮﺭ ﻭ ّ‬ ‫ﻧﻴﺮ ﺍﻟﻔﻀﻞ‬ ‫ﺍﻻﺳﻢ ّ‬ ‫ﺍﻟﺬﻯ ﺑﻪ ﻻﺡ ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻮﻥ * ) ‪( ٩٣‬‬ ‫ﻭ ﺍﺷﺮﻗﺖ ّ ٰ‬

‫ﺳﻮﻑ ﺗﻨﻘﻠﺐ ﻓﻴﮏ ﺍﻻﻣﻮﺭ ﻭ ﻳﺤﮑﻢ‬ ‫ﺭﺑﮏ ﻟﻬﻮ‬ ‫ﺍﻟﻨﺎﺱ ّ‬ ‫ﺍﻥ ّ‬ ‫ﻋﻠﻴﮏ ﺟﻤﻬﻮﺭ ّ‬

‫ﺍﻃﻤﺌﻨﻰ ﺑﻔﻀﻞ‬ ‫ﺍﻟﻌﻠﻴﻢ ﺍﻟﻤﺤﻴﻂ *‬ ‫ّ‬

‫ﺍﻧﻪ ﻻ ﺗﻨﻘﻄﻊ ﻋﻨﮏ ﻟﺤﻈﺎﺕ‬ ‫ﺭﺑﮏ ّ‬ ‫ّ‬

‫ﺍﻻﻟﻄﺎﻑ ﺳﻮﻑ ﻳﺄﺧﺬﮎ ﺍﻻﻃﻤﻴﻨﺎﻥ‬

‫ﺑﻌﺪ ﺍﻻﺿﻄﺮﺍﺏ ٰ‬ ‫ﮐﺬﻟﮏ ﻗﻀﻰ‬ ‫ﺹ ‪٩٣‬‬

‫ﺍﻻﻣﺮ ﻓﻰ ﮐﺘﺎﺏ ﺑﺪﻳﻊ * ) ‪ ( ٩٤‬ﻳﺎ ﺍﺭﺽ‬

‫ﺍﻟﺮﺟﺎﻝ‬ ‫ﺍﻟﺨﺂء ﻧﺴﻤﻊ ﻓﻴﮏ ﺻﻮﺕ ّ‬

‫ﻃﻮﺑﻰ‬ ‫ﺭﺑﮏ ﺍﻟﻐﻨﻰ ﺍﻟﻤﺘﻌﺎﻝ‬ ‫ﻓﻰ ﺫﮐﺮ ّ‬ ‫ٰ‬ ‫ّ‬ ‫ﻟﻴﻮﻡ ﻓﻴﻪ ﺗﻨﺼﺐ ﺭﺍﻳﺎﺕ ﺍﻻﺳﻤﺂء‬

‫ﺍﻻﺑﻬﻰ‬ ‫ﻓﻰ ﻣﻠﮑﻮﺕ ﺍﻻﻧﺸﺂء ﺑﺎﺳﻤﻰ‬ ‫ٰ‬ ‫ﻳﻮﻣﺌﺬ ﻳﻔﺮﺡ ﺍﻟﻤﺨﻠﺼﻮﻥ ﺑﻨﺼﺮ ﺍ‪‬‬

‫ﻭ ﻳﻨﻮﺡ ﺍﻟﻤﺸﺮﮐﻮﻥ * ) ‪ ( ٩٥‬ﻟﻴﺲ ﻻﺣﺪ‬ ‫ﺍﻥ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺍﻟّﺬﻳﻦ ﻳﺤﮑﻤﻮﻥ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺩﻋﻮﺍ ﻟﻬﻢ ﻣﺎ ﻋﻨﺪﻫﻢ‬

‫ﺹ ‪٩٤‬‬

‫ﺗﻮﺟﻬﻮﺍ ﺍﻟﻰ ﺍﻟﻘﻠﻮﺏ * ) ‪ ( ٩٦‬ﻳﺎ ﺑﺤﺮ‬ ‫ﻭ ّ‬ ‫ﺭﺵ ﻋﻠﻰ ﺍﻻﻣﻢ ﻣﺎ ﺍﻣﺮﺕ ﺑﻪ‬ ‫ﺍﻻﻋﻈﻢ ّ‬

‫ﺯﻳﻦ ﻫﻴﺎﮐﻞ‬ ‫ﻣﻦ ﻟﺪﻥ ﻣﺎﻟﮏ ﺍﻟﻘﺪﻡ ﻭ ّ‬

‫ﺍﻟﺘﻰ ﺑﻬﺎ ﺗﻔﺮﺡ‬ ‫ﺍﻻﻧﺎﻡ ﺑﻄﺮﺍﺯ ﺍﻻﺣﮑﺎﻡ ّ‬

‫ﺗﻤﻠﮏ‬ ‫ﺍﻟﺬﻯ ّ‬ ‫ﺗﻘﺮ ﺍﻟﻌﻴﻮﻥ * ) ‪ ( ٩٧‬ﻭ ّ‬ ‫ﺍﻟﻘﻠﻮﺏ ﻭ ّ‬ ‫ﺍﻟﺬﻫﺐ ﻓﺘﺴﻌﺔ ﻋﺸﺮ ﻣﺜﻘﺎ‪ ‬‬ ‫ﻣﺎﺋﺔ ﻣﺜﻘﺎﻝ ﻣﻦ ّ‬

‫ﺍﻳﺎﮐﻢ ﻳﺎ ﻗﻮﻡ ﺍﻥ ﺗﻤﻨﻌﻮﺍ‬ ‫ﺍﻟﺴﻤﺂء ّ‬ ‫ﻓﺎﻃﺮ ﺍﻻﺭﺽ ﻭ ّ‬ ‫ﺍﻧﻔﺴﮑﻢ ﻋﻦ ٰﻫﺬﺍ ﺍﻟﻔﻀﻞ‬

‫ﺹ ‪٩٥‬‬

‫ﺑﻬﺬﺍ ﺑﻌﺪ‬ ‫ﺍﻟﻌﻈﻴﻢ * ﻗﺪ ﺍﻣﺮﻧﺎﮐﻢ ٰ‬

‫ﮐﻞ ﻣﻦ ﻓﻰ‬ ‫ﻏﻨﻴﴼ ﻋﻨﮑﻢ ﻭ ﻋﻦ ّ‬ ‫ﮐﻨﺎ ّ‬ ‫ﺍﺫ ّ‬

‫ﺍﻥ ﻓﻰ ٰﺫﻟﮏ‬ ‫ّ ٰ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ * ّ‬

‫ﻟﺤﮑﻢ ﻭ ﻣﺼﺎﻟﺢ ﻟﻢ ﻳﺤﻂ ﺑﻬﺎ ﻋﻠﻢ ﺍﺣﺪ‬ ‫ّﺍﻻ ﺍ‪ ‬ﺍﻟﻌﺎﻟﻢ ﺍﻟﺨﺒﻴﺮ * ﻗﻞ ٰ‬ ‫ﺑﺬﻟﮏ‬

‫ﺍﻟﻰ‬ ‫ﺍﺭﺍﺩ ﺗﻄﻬﻴﺮ ﺍﻣﻮﺍﻟﮑﻢ ﻭ ّ‬ ‫ﺗﻘﺮﺑﮑﻢ ٰ‬ ‫ﻣﻘﺎﻣﺎﺕ ﻻ ﻳﺪﺭﮐﻬﺎ ّﺍﻻ ﻣﻦ ﺷﺂء ﺍ‪‬‬ ‫ﺍﻟﻔﻀﺎﻝ ﺍﻟﻌﺰﻳﺰ ﺍﻟﮑﺮﻳﻢ *‬ ‫ﺍﻧﻪ ﻟﻬﻮ‬ ‫ّ‬ ‫ّ‬

‫ﻳﺎ ﻗﻮﻡ ﻻ ﺗﺨﻮﻧﻮﺍ ﻓﻰ ﺣﻘﻮﻕ ﺍ‪‬‬ ‫ﺹ ‪٩٦‬‬ ‫ﺗﺼﺮﻓﻮﺍ ﻓﻴﻬﺎ ّﺍﻻ ﺑﻌﺪ ﺍﺫﻧﻪ‬ ‫ﻭﻻ‬ ‫ّ‬

‫ٰ‬ ‫ﮐﺬﻟﮏ ﻗﻀﻰ ﺍﻻﻣﺮ ﻓﻰ ﺍﻻﻟﻮﺍﺡ‬

‫ﺍﻟﻠﻮﺡ ﺍﻟﻤﻨﻴﻊ * ﻣﻦ ﺧﺎﻥ‬ ‫ﻭ ﻓﻰ ٰﻫﺬﺍ ّ‬

‫ﺍﻟﺬﻯ ﻋﻤﻞ ﺑﻤﺎ‬ ‫ﺍ‪ ‬ﻳﺨﺎﻥ ﺑﺎﻟﻌﺪﻝ ﻭ ّ‬ ‫ﺍﻣﺮ ﻳﻨﺰﻝ ﻋﻠﻴﻪ ﺍﻟﺒﺮﮐﺔ ﻣﻦ ﺳﻤﺂء‬

‫ﺍﻟﻔﻴﺎﺽ ﺍﻟﻤﻌﻄﻰ ﺍﻟﺒﺎﺫﻝ‬ ‫ﺭﺑﻪ ّ‬ ‫ﻋﻄﺂء ّ‬

‫ﺍﻧﻪ ﺍﺭﺍﺩ ﻟﮑﻢ ﻣﺎ‬ ‫ﺍﻟﻘﺪﻳﻢ * ّ‬

‫ﻻ ﺗﻌﺮﻓﻮﻧﻪ ﺍﻟﻴﻮﻡ ﺳﻮﻑ ﻳﻌﺮﻓﻪ ﺍﻟﻘﻮﻡ‬ ‫ﺍﺫﺍ ﻃﺎﺭﺕ ﺍﻻﺭﻭﺍﺡ ﻭ ﻃﻮﻳﺖ ﺯﺭﺍﺑﻰ‬ ‫ّ‬ ‫ﺹ ‪٩٧‬‬

‫ﺍﻻﻓﺮﺍﺡ ٰ‬ ‫ﻳﺬﮐﺮﮐﻢ ﻣﻦ ﻋﻨﺪﻩ‬ ‫ﮐﺬﻟﮏ‬ ‫ّ‬

‫ﻟﻮﺡ ﺣﻔﻴﻆ * ) ‪ ( ٩٨‬ﻗﺪ ﺣﻀﺮﺕ ﻟﺪﻯ‬ ‫ﺍﻟﺬﻳﻦ‬ ‫ﺷﺘﻰ ﻣﻦ ّ‬ ‫ﺍﻟﻌﺮﺵ ﻋﺮﺁﺋﺾ ّ ٰ‬

‫ﻳﺮﻯ‬ ‫ٰﺍﻣﻨﻮﺍ ﻭ ﺳﺌﻠﻮﺍ ﻓﻴﻬﺎ ﺍ‪ّ ‬‬ ‫ﺭﺏ ﻣﺎ ٰ‬

‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ * ﻟﺬﺍ‬ ‫ﻳﺮﻯ ّ‬ ‫ﻭ ﻣﺎ ﻻ ٰ‬ ‫ﺯﻳﻨﺎﻩ ﺑﻄﺮﺍﺯ ﺍﻻﻣﺮ‬ ‫ﻧﺰﻟﻨﺎ ّ‬ ‫ﺍﻟﻠﻮﺡ ﻭ ّ ّ‬ ‫ّ‬ ‫ﺭﺑﻬﻢ‬ ‫ّ‬ ‫ﺍﻟﻨﺎﺱ ﺑﺎﺣﮑﺎﻡ ّ‬ ‫ﻟﻌﻞ ّ‬

‫ﻳﻌﻤﻠﻮﻥ * ﻭ ٰ‬ ‫ﮐﺬﻟﮏ ﺳﺌﻠﻨﺎ ﻣﻦ ﻗﺒﻞ‬

‫ﻓﻰ ﺳﻨﻴﻦ ﻣﺘﻮﺍﻟﻴﺎﺕ ﻭ ﺍﻣﺴﮑﻨﺎ‬

‫ﺹ ‪٩٨‬‬ ‫ﺍﻟﻰ ﺍﻥ‬ ‫ﺍﻟﻘﻠﻢ ﺣﮑﻤﺔ ﻣﻦ ّ‬ ‫ﻟﺪﻧﺎ ٰ‬

‫ﺣﻀﺮﺕ ﮐﺘﺐ ﻣﻦ ﺍﻧﻔﺲ ﻣﻌﺪﻭﺩﺍﺕ‬ ‫ﺑﺎﻟﺤﻖ‬ ‫ﺍﻻﻳﺎﻡ ﻟﺬﺍ ﺍﺟﺒﻨﺎﻫﻢ‬ ‫ّ‬ ‫ﻓﻰ ﺗﻠﮏ ّ‬

‫ﺗﺤﻴﻰ ﺑﻪ ﺍﻟﻘﻠﻮﺏ * ) ‪ ( ٩٩‬ﻗﻞ ﻳﺎ‬ ‫ﺑﻤﺎ‬ ‫ٰ‬ ‫ﻣﻌﺸﺮ ﺍﻟﻌﻠﻤﺂء ﻻ ﺗﺰﻧﻮﺍ ﮐﺘﺎﺏ ﺍ‪‬‬

‫ﺑﻤﺎ ﻋﻨﺪﮐﻢ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻭ ﺍﻟﻌﻠﻮﻡ‬

‫ﺍﻟﺤﻖ ﺑﻴﻦ ﺍﻟﺨﻠﻖ ﻗﺪ‬ ‫ﺍﻧﻪ ﻟﻘﺴﻄﺎﺱ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻬﺬﺍ ﺍﻟﻘﺴﻄﺎﺱ‬ ‫ﻳﻮﺯﻥ ﻣﺎ ﻋﻨﺪ ﺍﻻﻣﻢ ٰ‬

‫ﺍﻧﻪ ﺑﻨﻔﺴﻪ ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ * )‪(١٠٠‬‬ ‫ﺍﻻﻋﻈﻢ ﻭ ّ‬

‫ﺹ ‪٩٩‬‬

‫ﻻﻧﮑﻢ ﻣﺎ ﻋﺮﻓﺘﻢ‬ ‫ﺗﺒﮑﻰ ﻋﻠﻴﮑﻢ ﻋﻴﻦ ﻋﻨﺎﻳﺘﻰ ّ‬ ‫ﺍﻟﺬﻯ ﺩﻋﻮﺗﻤﻮﻩ ﻓﻰ ﺍﻟﻌﺸﻰ ﻭ ﺍﻻﺷﺮﺍﻕ ﻭ ﻓﻰ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﻮﺟﻬﻮﺍ ﻳﺎ ﻗﻮﻡ‬ ‫ّ‬ ‫ﮐﻞ ﺍﺻﻴﻞ ﻭ ﺑﮑﻮﺭ * ّ‬

‫ﺑﻮﺟﻮﻩ ﺑﻴﻀﺂء ﻭ ﻗﻠﻮﺏ ﻧﻮﺭﺁء ﺍﻟﻰ ﺍﻟﺒﻘﻌﺔ‬ ‫ﺍﻟﺘﻰ ﻓﻴﻬﺎ ﺗﻨﺎﺩﻯ‬ ‫ﺍﻟﻤﺒﺎﺭﮐﺔ ﺍﻟﺤﻤﺮﺁء ّ‬

‫ﺍﻧﻪ ﻻ ٰﺍﻟﻪ ّﺍﻻ ﺍﻧﺎ ﺍﻟﻤﻬﻴﻤﻦ‬ ‫ﺳﺪﺭﺓ‬ ‫ﺍﻟﻤﻨﺘﻬﻰ ّ‬ ‫ٰ‬

‫ﺍﻟﻘﻴﻮﻡ * ) ‪ ( ١٠١‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﻠﻤﺂء ﻫﻞ ﻳﻘﺪﺭ‬ ‫ّ‬

‫ﻳﺴﺘﻦ ﻣﻌﻰ ﻓﻰ‬ ‫ﺍﺣﺪ ﻣﻨﮑﻢ ﺍﻥ‬ ‫ّ‬

‫ﻣﻴﺪﺍﻥ ﺍﻟﻤﮑﺎﺷﻔﺔ ﻭ ﺍﻟﻌﺮﻓﺎﻥ ﺍﻭ ﻳﺠﻮﻝ‬ ‫ﺹ ‪١٠٠‬‬

‫ﺭﺑﻰ‬ ‫ﺍﻟﺘﺒﻴﺎﻥ ﻻ ﻭ ّ‬ ‫ﻓﻰ ﻣﻀﻤﺎﺭ ﺍﻟﺤﮑﻤﺔ ﻭ ّ‬ ‫ﮐﻞ ﻣﻦ ﻋﻠﻴﻬﺎ ٍ‬ ‫ﻓﺎﻥ ﻭ ٰﻫﺬﺍ‬ ‫ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ّ‬

‫ﺭﺑﮑﻢ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻤﺤﺒﻮﺏ * ) ‪ ( ١٠٢‬ﻳﺎ ﻗﻮﻡ‬ ‫ﻭﺟﻪ ّ‬ ‫ﻗﺪﺭﻧﺎ ﺍﻟﻌﻠﻮﻡ ﻟﻌﺮﻓﺎﻥ ﺍﻟﻤﻌﻠﻮﻡ ﻭ ﺍﻧﺘﻢ‬ ‫ﺍﻧﺎ ّ‬ ‫ّ‬ ‫ﺍﻟﺬﻯ ﺑﻪ‬ ‫ﺍﺣﺘﺠﺒﺘﻢ ﺑﻬﺎ ﻋﻦ ﻣﺸﺮﻗﻬﺎ ّ‬

‫ﮐﻞ ﺍﻣﺮ ﻣﮑﻨﻮﻥ * ﻟﻮ ﻋﺮﻓﺘﻢ‬ ‫ﻇﻬﺮ ّ‬

‫ﺍﻟﺬﻯ ﻣﻨﻪ ﺍﺷﺮﻗﺖ ﺷﻤﺲ‬ ‫ﺍﻻﻓﻖ ّ‬

‫ﺍﻟﮑﻼﻡ ﻟﻨﺒﺬﺗﻢ ﺍﻻﻧﺎﻡ ﻭ ﻣﺎ ﻋﻨﺪﻫﻢ‬ ‫ﻭ ﺍﻗﺒﻠﺘﻢ ﺍﻟﻰ ﺍﻟﻤﻘﺎﻡ ﺍﻟﻤﺤﻤﻮﺩ * ) ‪ ( ١٠٣‬ﻗﻞ‬

‫ﺹ ‪١٠١‬‬

‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ ﻟﻮ‬ ‫ٰﻫﺬﻩ ﻟﺴﻤﺂء ﻓﻴﻬﺎ ﮐﻨﺰ ّ‬

‫ﺍﻟﺬﻯ ﺑﻪ‬ ‫ﺍﻧﺘﻢ ﺗﻌﻘﻠﻮﻥ * ٰﻫﺬﺍ ﻟﻬﻮ ّ‬

‫ﺍﻟﺴﺪﺭﺓ ﻋﻠﻰ‬ ‫ﺍﻟﺼﺨﺮﺓ ﻭ ﻧﺎﺩﺕ ّ‬ ‫ﺻﺎﺣﺖ ّ‬ ‫ﺍﻟﻄﻮﺭ ﺍﻟﻤﺮﺗﻔﻊ ﻋﻠﻰ ﺍﻻﺭﺽ ﺍﻟﻤﺒﺎﺭﮐﺔ‬ ‫ّ‬

‫ﺍﻧﺎ‬ ‫ﺍﻟﻤﻠﮏ ‪ ‬ﺍﻟﻤﻠﮏ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻮﺩﻭﺩ * ) ‪ّ ( ١٠٤‬‬

‫ﻣﺎ ﺩﺧﻠﻨﺎ ﺍﻟﻤﺪﺍﺭﺱ ﻭ ﻣﺎ ﻃﺎﻟﻌﻨﺎ‬

‫ﺍﻟﻤﺒﺎﺣﺚ ﺍﺳﻤﻌﻮﺍ ﻣﺎ ﻳﺪﻋﻮﮐﻢ ﺑﻪ ٰﻫﺬﺍ‬

‫ﻋﻤﺎ‬ ‫ﺍﻻﻣﻰ ﺍﻟﻰ ﺍ‪‬‬ ‫ﺍﻧﻪ ﺧﻴﺮ ﻟﮑﻢ ّ‬ ‫ﺍﻻﺑﺪﻯ ّ‬ ‫ّ‬ ‫ّ ّ‬

‫ﮐﻨﺰ ﻓﻰ ﺍﻻﺭﺽ ﻟﻮ ﺍﻧﺘﻢ ﺗﻔﻘﻬﻮﻥ * ) ‪( ١٠٥‬‬

‫ﺹ ‪١٠٢‬‬ ‫ﻧﺰﻝ ﻣﻦ ﺳﻤﺂء‬ ‫ﺍﻥ ّ‬ ‫ّ‬ ‫ﺍﻟﺬﻯ ّ‬ ‫ﻳﺄﻭﻝ ﻣﺎ ّ‬

‫ﻣﻤﻦ‬ ‫ﺍﻟﻮﺣﻰ ﻭ ﻳﺨﺮﺟﻪ ﻋﻦ ّ‬ ‫ﺍﻧﻪ ّ‬ ‫ﺍﻟﻈﺎﻫﺮ ّ‬

‫ﺣﺮﻑ ﮐﻠﻤﺔ ﺍ‪ ‬ﺍﻟﻌﻠﻴﺎ ﻭ ﮐﺎﻥ ﻣﻦ‬ ‫ّ‬

‫ﺍﻻﺧﺴﺮﻳﻦ ﻓﻰ ﮐﺘﺎﺏ ﻣﺒﻴﻦ * )‪ ( ١٠٦‬ﻗﺪ‬

‫ﺍﻟﺪﺧﻮﻝ‬ ‫ﮐﺘﺐ ﻋﻠﻴﮑﻢ ﺗﻘﻠﻴﻢ ﺍﻻﻇﻔﺎﺭ ﻭ ّ‬

‫ﮐﻞ ﺍﺳﺒﻮﻉ‬ ‫ﻓﻰ ﻣﺂء ﻳﺤﻴﻂ ﻫﻴﺎﮐﻠﮑﻢ ﻓﻰ ّ‬ ‫ﻭ ﺗﻨﻈﻴﻒ ﺍﺑﺪﺍﻧﮑﻢ ﺑﻤﺎ ﺍﺳﺘﻌﻤﻠﺘﻤﻮﻩ ﻣﻦ‬ ‫ﻋﻤﺎ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﻤﻨﻌﮑﻢ ﺍﻟﻐﻔﻠﺔ ّ‬ ‫ﻗﺒﻞ ّ‬ ‫ﺍﻣﺮﺗﻢ ﺑﻪ ﻣﻦ ﻟﺪﻥ ﻋﺰﻳﺰ ﻋﻈﻴﻢ *‬

‫ﺹ ‪١٠٣‬‬ ‫ﺍﺩﺧﻠﻮﺍ ﻣﺂء ﺑﮑﺮﴽ ﻭ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻣﻨﻪ‬

‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﻘﺮﺑﻮﺍ‬ ‫ﻻ ﻳﺠﻮﺯ ّ‬ ‫ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ ّ‬

‫ﺣﻤﺎﻣﺎﺕ ﺍﻟﻌﺠﻢ ﻣﻦ ﻗﺼﺪﻫﺎ‬ ‫ﺧﺰﺁﺋﻦ ّ‬

‫ﻭﺟﺪ ﺭﺁﺋﺤﺘﻬﺎ ﺍﻟﻤﻨﺘﻨﺔ ﻗﺒﻞ ﻭﺭﻭﺩﻩ ﻓﻴﻬﺎ‬ ‫ﺗﮑﻮﻧﻦ ﻣﻦ‬ ‫ﺗﺠﻨﺒﻮﺍ ﻳﺎ ﻗﻮﻡ ﻭ ﻻ‬ ‫ّ‬ ‫ّ‬

‫ﺑﺎﻟﺼﺪﻳﺪ‬ ‫ﺍﻧﻪ ﻳﺸﺒﻪ‬ ‫ّ‬ ‫ﺍﻟﺼﺎﻏﺮﻳﻦ * ّ‬ ‫ّ‬

‫ﻭ ﺍﻟﻐﺴﻠﻴﻦ ﺍﻥ ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻌﺎﺭﻓﻴﻦ *‬

‫ﻭ ٰ‬ ‫ﮐﺬﻟﮏ ﺣﻴﺎﺿﻬﻢ ﺍﻟﻤﻨﺘﻨﺔ ﺍﺗﺮﮐﻮﻫﺎ‬

‫ﺍﻧﺎ ﺍﺭﺩﻧﺎ ﺍﻥ‬ ‫ﻭ ﮐﻮﻧﻮﺍ ﻣﻦ‬ ‫ّ‬ ‫ﺍﻟﻤﻘﺪﺳﻴﻦ * ّ‬ ‫ﺹ ‪١٠٤‬‬ ‫ﻧﺮﺍﮐﻢ ﻣﻈﺎﻫﺮ ﺍﻟﻔﺮﺩﻭﺱ ﻓﻰ ﺍﻻﺭﺽ‬ ‫ﻟﻴﺘﻀﻮﻉ ﻣﻨﮑﻢ ﻣﺎ ﺗﻔﺮﺡ ﺑﻪ ﺍﻓﺌﺪﺓ‬ ‫ّ‬

‫ﻳﺼﺐ ﻋﻠﻴﻪ ﺍﻟﻤﺂء‬ ‫ﺍﻟﺬﻯ‬ ‫ﺍﻟﻤﻘﺮﺑﻴﻦ * ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻭ ﻳﻐﺴﻞ ﺑﻪ ﺑﺪﻧﻪ ﺧﻴﺮ ﻟﻪ ﻭ ﻳﮑﻔﻴﻪ ﻋﻦ‬ ‫ﻳﺴﻬﻞ ﻋﻠﻴﮑﻢ‬ ‫ّ‬ ‫ﺍﻧﻪ ﺍﺭﺍﺩ ﺍﻥ ّ‬ ‫ﺍﻟﺪﺧﻮﻝ ّ‬

‫ﺍﻻﻣﻮﺭ ﻓﻀ‪ ‬ﻣﻦ ﻋﻨﺪﻩ ﻟﺘﮑﻮﻧﻮﺍ ﻣﻦ‬ ‫ﺣﺮﻣﺖ ﻋﻠﻴﮑﻢ‬ ‫ﺍﻟﺸﺎﮐﺮﻳﻦ * )‪ (١٠٧‬ﻗﺪ ّ‬ ‫ّ‬

‫ﺍﻧﺎ ﻧﺴﺘﺤﻴﻰ ﺍﻥ ﻧﺬﮐﺮ‬ ‫ﺍﺯﻭﺍﺝ ﺁﺑﺎﺋﮑﻢ ّ‬

‫ﺍﻟﺮﺣﻤﻦ ﻳﺎ ﻣﻸ‬ ‫ﺍﺗﻘﻮﺍ ّ ٰ‬ ‫ﺣﮑﻢ ﺍﻟﻐﻠﻤﺎﻥ ّ‬ ‫ﺹ ‪١٠٥‬‬ ‫ﺍﻻﻣﮑﺎﻥ ﻭ ﻻ ﺗﺮﺗﮑﺒﻮﺍ ﻣﺎ ﻧﻬﻴﺘﻢ ﻋﻨﻪ‬

‫ﺍﻟﻠﻮﺡ ﻭ ﻻ ﺗﮑﻮﻧﻮﺍ ﻓﻰ ﻫﻴﻤﺂء‬ ‫ﻓﻰ ّ‬

‫ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺍﻟﻬﺂﺋﻤﻴﻦ * ) ‪ ( ١٠٨‬ﻟﻴﺲ‬ ‫ّ‬

‫ﺍﻟﻨﺎﺱ‬ ‫ﻳﺤﺮﮎ ﻟﺴﺎﻧﻪ ﺍﻣﺎﻡ ّ‬ ‫ﻻﺣﺪ ﺍﻥ ّ‬

‫ﺍﻟﻄﺮﻕ ﻭ ﺍﻻﺳﻮﺍﻕ ﺑﻞ‬ ‫ﺍﺫ ﻳﻤﺸﻰ ﻓﻰ ّ‬

‫ﺍﻟﺬﮐﺮ ﺍﻥ ﻳﺬﮐﺮ ﻓﻰ‬ ‫ﻳﻨﺒﻐﻰ ﻟﻤﻦ ﺍﺭﺍﺩ ّ‬ ‫ﻣﻘﺎﻡ ﺑﻨﻰ ﻟﺬﮐﺮ ﺍ‪ ‬ﺍﻭ ﻓﻰ ﺑﻴﺘﻪ ٰﻫﺬﺍ‬

‫ﺍﻟﺘﻘﻮﻯ ٰ‬ ‫ﮐﺬﻟﮏ‬ ‫ﺍﻗﺮﺏ ﺑﺎﻟﺨﻠﻮﺹ ﻭ ّ ٰ‬ ‫ﺍﺷﺮﻗﺖ ﺷﻤﺲ ﺍﻟﺤﮑﻢ ﻣﻦ ﺍﻓﻖ‬

‫ﺹ ‪١٠٦‬‬

‫ﻃﻮﺑﻰ ﻟﻠﻌﺎﻣﻠﻴﻦ * )‪ (١٠٩‬ﻗﺪ ﻓﺮﺽ‬ ‫ﺍﻟﺒﻴﺎﻥ‬ ‫ٰ‬ ‫ﺍﻟﻮﺻﻴﺔ ﻭ ﻟﻪ ﺍﻥ‬ ‫ﻟﮑﻞ ﻧﻔﺲ ﮐﺘﺎﺏ‬ ‫ّ‬ ‫ّ‬

‫ﻳﺰﻳﻦ ﺭﺃﺳﻪ ﺑﺎﻻﺳﻢ ﺍﻻﻋﻈﻢ ﻭ ﻳﻌﺘﺮﻑ‬ ‫ّ‬

‫ﻓﻴﻪ ﺑﻮﺣﺪﺍﻧﻴّﺔ ﺍ‪ ‬ﻓﻰ ﻣﻈﻬﺮ ﻇﻬﻮﺭﻩ‬

‫ﻭ ﻳﺬﮐﺮ ﻓﻴﻪ ﻣﺎ ﺍﺭﺍﺩ ﻣﻦ ﺍﻟﻤﻌﺮﻭﻑ‬

‫ﻟﻴﺸﻬﺪ ﻟﻪ ﻓﻰ ﻋﻮﺍﻟﻢ ﺍﻻﻣﺮ ﻭ ﺍﻟﺨﻠﻖ‬

‫ﺭﺑﻪ ﺍﻟﺤﺎﻓﻆ‬ ‫ﻭ ﻳﮑﻮﻥ ﻟﻪ ﮐﻨﺰﴽ ﻋﻨﺪ ّ‬

‫ﺍﻻﻣﻴﻦ * )‪ (١١٠‬ﻗﺪ ﺍﻧﺘﻬﺖ ﺍﻻﻋﻴﺎﺩ ﺍﻟﻰ‬ ‫ﺍﻳﺎﻡ‬ ‫ﺍﻻﻭﻝ ّ‬ ‫ﺍﻣﺎ ّ‬ ‫ﺍﻟﻌﻴﺪﻳﻦ ﺍﻻﻋﻈﻤﻴﻦ ّ‬ ‫ﺹ ‪١٠٧‬‬

‫ﻋﻠﻰ ﻣﻦ ﻓﻰ‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﺗﺠﻠﻰ ّ ٰ‬ ‫ﻓﻴﻬﺎ‬ ‫ّ‬ ‫ٰ‬

‫ﺍﻟﺤﺴﻨﻰ ﻭ ﺻﻔﺎﺗﻪ‬ ‫ﺍﻻﻣﮑﺎﻥ ﺑﺎﺳﻤﺂﺋﻪ‬ ‫ٰ‬

‫ﺍﻟﻌﻠﻴﺎ ﻭ ٰ‬ ‫ﺑﺸﺮ‬ ‫ﺍﻻﺧﺮ ﻳﻮﻡ ﻓﻴﻪ ﺑﻌﺜﻨﺎ ﻣﻦ ّ‬ ‫ﺍﻟﺬﻯ ﺑﻪ ﻗﺎﻣﺖ‬ ‫ﺍﻟﻨﺎﺱ ٰ‬ ‫ﺑﻬﺬﺍ ﺍﻻﺳﻢ ّ‬ ‫ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ‬ ‫ﺍﻻﻣﻮﺍﺕ ﻭ ﺣﺸﺮ ﻣﻦ ﻓﻰ ّ ٰ‬

‫ﻭ ﺍﻻﺭﺿﻴﻦ * ﻭ ٰ‬ ‫ﺍﻻﺧﺮﻳﻦ ﻓﻰ ﻳﻮﻣﻴﻦ‬ ‫ٰ‬ ‫ﮐﺬﻟﮏ ﻗﻀﻰ ﺍﻻﻣﺮ ﻣﻦ ﻟﺪﻥ ٰﺍﻣﺮ‬

‫ﻃﻮﺑﻰ ﻟﻤﻦ ﻓﺎﺯ ﺑﺎﻟﻴﻮﻡ‬ ‫ﻋﻠﻴﻢ * )‪(١١١‬‬ ‫ٰ‬

‫ﺍﻟﺬﻯ ﺟﻌﻠﻪ‬ ‫ﺍﻻﻭﻝ ﻣﻦ ﺷﻬﺮ ﺍﻟﺒﻬﺂء ّ‬ ‫ّ‬ ‫ﺹ ‪١٠٨‬‬

‫ﻃﻮﺑﻰ‬ ‫ﺍ‪ٰ ‬ﻟﻬﺬﺍ ﺍﻻﺳﻢ ﺍﻟﻌﻈﻴﻢ *‬ ‫ٰ‬ ‫ﻋﻠﻰ ﻧﻔﺴﻪ‬ ‫ﻟﻤﻦ ﻳﻈﻬﺮ ﻓﻴﻪ ﻧﻌﻤﺔ ﺍ‪‬‬ ‫ٰ‬

‫ﺍﻟﻤﺪﻝ‬ ‫ﻣﻤﻦ ﺍﻇﻬﺮ ﺷﮑﺮ ﺍ‪ ‬ﺑﻔﻌﻠﻪ‬ ‫ّ‬ ‫ﺍﻧﻪ ّ‬ ‫ّ‬

‫ﻋﻠﻰ ﻓﻀﻠﻪ ّﺍﻟﺬﻯ ﺍﺣﺎﻁ ﺍﻟﻌﺎﻟﻤﻴﻦ *‬ ‫ٰ‬ ‫ﺍﻟﺸﻬﻮﺭ ﻭ ﻣﺒﺪﺋﻬﺎ ﻭ ﻓﻴﻪ‬ ‫ﺍﻧﻪ ﻟﺼﺪﺭ ّ‬ ‫ﻗﻞ ّ‬

‫ﻃﻮﺑﻰ‬ ‫ﺍﻟﺤﻴﻮﺓ ﻋﻠﻰ ﺍﻟﻤﻤﮑﻨﺎﺕ‬ ‫ﺗﻤﺮ ﻧﻔﺤﺔ‬ ‫ٰ‬ ‫ّ‬ ‫ٰ‬ ‫ﺍﻟﺮﻳﺤﺎﻥ ﻧﺸﻬﺪ‬ ‫ﺑﺎﻟﺮﻭﺡ ﻭ ّ‬ ‫ﻟﻤﻦ ﺍﺩﺭﮐﻪ ّ‬ ‫ﺍﻥ ﺍﻟﻌﻴﺪ‬ ‫ﺍﻧﻪ ﻣﻦ ﺍﻟﻔﺂﺋﺰﻳﻦ * )‪ (١١٢‬ﻗﻞ ّ‬ ‫ّ‬

‫ﺍﻻﻋﻈﻢ ﻟﺴﻠﻄﺎﻥ ﺍﻻﻋﻴﺎﺩ ﺍﺫﮐﺮﻭﺍ‬ ‫ﺹ ‪١٠٩‬‬ ‫ﻳﺎ ﻗﻮﻡ ﻧﻌﻤﺔ ﺍ‪ ‬ﻋﻠﻴﮑﻢ ﺍﺫ ﮐﻨﺘﻢ‬

‫ﺭﻗﺪﺁء ﺍﻳﻘﻈﮑﻢ ﻣﻦ ﻧﺴﻤﺎﺕ ﺍﻟﻮﺣﻰ‬

‫ﻋﺮﻓﮑﻢ ﺳﺒﻴﻠﻪ ﺍﻟﻮﺍﺿﺢ ﺍﻟﻤﺴﺘﻘﻴﻢ * )‪(١١٣‬‬ ‫ﻭ ّ‬ ‫ﺍﻟﺤﺬﺍﻕ ﻣﻦ‬ ‫ﺍﺫﺍ ﻣﺮﺿﺘﻢ ﺍﺭﺟﻌﻮﺍ ﺍﻟﻰ‬ ‫ّ‬ ‫ﺍﻧﺎ ﻣﺎ ﺭﻓﻌﻨﺎ ﺍﻻﺳﺒﺎﺏ ﺑﻞ‬ ‫ﺍﻻﻃﺒﺂء ّ‬ ‫ّ‬

‫ﺍﻟﺬﻯ ﺟﻌﻠﻪ‬ ‫ﺍﺛﺒﺘﻨﺎﻫﺎ ﻣﻦ ٰﻫﺬﺍ ﺍﻟﻘﻠﻢ ّ‬

‫ﺍ‪ ‬ﻣﻄﻠﻊ ﺍﻣﺮﻩ ﺍﻟﻤﺸﺮﻕ ﺍﻟﻤﻨﻴﺮ * )‪ (١١٤‬ﻗﺪ‬ ‫ﮐﻞ ﻧﻔﺲ ﺍﻥ ﻳﺤﻀﺮ‬ ‫ﮐﺘﺐ ﺍ‪‬‬ ‫ﻋﻠﻰ ّ‬ ‫ٰ‬

‫ﻣﻤﺎ ﻻ ﻋﺪﻝ ﻟﻪ‬ ‫ﻟﺪﻯ ﺍﻟﻌﺮﺵ ﺑﻤﺎ ﻋﻨﺪﻩ ّ‬ ‫ﺹ ‪١١٠‬‬

‫ﺍﻧﻪ‬ ‫ﻟﺪﻧﺎ ّ‬ ‫ﺍﻧﺎ ﻋﻔﻮﻧﺎ ﻋﻦ ٰﺫﻟﮏ ﻓﻀ‪ ‬ﻣﻦ ّ‬ ‫ّ‬

‫ﻃﻮﺑﻰ ﻟﻤﻦ‬ ‫ﻫﻮ ﺍﻟﻤﻌﻄﻰ ﺍﻟﮑﺮﻳﻢ * )‪(١١٥‬‬ ‫ٰ‬ ‫ﺍﻟﻰ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻓﻰ ﺍﻻﺳﺤﺎﺭ‬ ‫ّ‬ ‫ﺗﻮﺟﻪ ٰ‬ ‫ﻣﺘﺬﮐﺮﴽ ﻣﺴﺘﻐﻔﺮﴽ ﻭ ﺍﺫﺍ ﺩﺧﻞ‬ ‫ﺫﺍﮐﺮﴽ‬ ‫ّ‬

‫ﻳﻘﻌﺪ ﺻﺎﻣﺘﴼ ﻻﺻﻐﺂء ٰﺍﻳﺎﺕ ﺍ‪ ‬ﺍﻟﻤﻠﮏ‬ ‫ﺍﻟﻌﺰﻳﺰ ﺍﻟﺤﻤﻴﺪ * ﻗﻞ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ‬

‫ﮐﻞ ﺑﻴﺖ ﺑﻨﻰ ﻟﺬﮐﺮﻯ ﻓﻰ ﺍﻟﻤﺪﻥ‬ ‫ﺍﻧﻪ ّ‬ ‫ّ‬

‫ﺍﻟﻘﺮﻯ ٰ‬ ‫ﺳﻤﻰ ﻟﺪﻯ ﺍﻟﻌﺮﺵ ﺍﻥ‬ ‫ﻭ‬ ‫ﮐﺬﻟﮏ ّ‬ ‫ٰ‬

‫ﺍﻟﺬﻳﻦ ﻳﺘﻠﻮﻥ‬ ‫ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻌﺎﺭﻓﻴﻦ * )‪ (١١٦‬ﻭ ّ‬

‫ﺹ ‪١١١‬‬

‫ﺍﻟﺮﺣﻤﻦ ﺑﺎﺣﺴﻦ ﺍﻻﻟﺤﺎﻥ‬ ‫ٰﺍﻳﺎﺕ ّ ٰ‬

‫ٓ‬ ‫ﺍﻭﻟﺌﮏ ﻳﺪﺭﮐﻮﻥ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﻌﺎﺩﻟﻪ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ *‬ ‫ﻣﻠﮑﻮﺕ ﻣﻠﮏ ّ ٰ‬

‫ﺍﻟﺘﻰ‬ ‫ﻭ ﺑﻬﺎ ﻳﺠﺪﻭﻥ ﻋﺮﻑ ﻋﻮﺍﻟﻤﻰ ّ‬

‫ﻻ ﻳﻌﺮﻓﻬﺎ ﺍﻟﻴﻮﻡ ّﺍﻻ ﻣﻦ ﺍﻭﺗﻰ ﺍﻟﺒﺼﺮ‬ ‫ﺍﻧﻬﺎ‬ ‫ﻣﻦ ٰﻫﺬﺍ ﺍﻟﻤﻨﻈﺮ ﺍﻟﮑﺮﻳﻢ * ﻗﻞ ّ‬

‫ﺍﻟﺼﺎﻓﻴﺔ ﺍﻟﻰ ﺍﻟﻌﻮﺍﻟﻢ‬ ‫ﺗﺠﺬﺏ ﺍﻟﻘﻠﻮﺏ ّ‬

‫ﺗﻌﺒﺮ ﺑﺎﻟﻌﺒﺎﺭﺓ ﻭ ﻻﺗﺸﺎﺭ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ّ‬ ‫ﺍﻟﺘﻰ ﻻ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺑﺎﻻﺷﺎﺭﺓ‬ ‫ﻟﻠﺴﺎﻣﻌﻴﻦ * )‪ (١١٧‬ﺍﻧﺼﺮﻭﺍ‬ ‫ﻃﻮﺑﻰ ّ‬ ‫ٰ‬ ‫ﺹ ‪١١٢‬‬ ‫ﻋﻠﻰ ﺫﮐﺮﻯ‬ ‫ﺍﻟﺬﻳﻦ ﻗﺎﻣﻮﺍ‬ ‫ﻳﺎ ﻗﻮﻡ ﺍﺻﻔﻴﺂﺋﻰ ّ‬ ‫ٰ‬

‫ﺑﻴﻦ ﺧﻠﻘﻰ ﻭ ﺍﺭﺗﻔﺎﻉ ﮐﻠﻤﺘﻰ ﻓﻰ ﻣﻤﻠﮑﺘﻰ‬ ‫ٓ‬ ‫ﺍﻭﻟﺌﮏ ﺍﻧﺠﻢ ﺳﻤﺂء ﻋﻨﺎﻳﺘﻰ ﻭ ﻣﺼﺎﺑﻴﺢ‬

‫ﺍﻟﺬﻯ‬ ‫ﻫﺪﺍﻳﺘﻰ ﻟﻠﺨﻶﺋﻖ ﺍﺟﻤﻌﻴﻦ * ﻭ ّ‬ ‫ﺍﻧﻪ‬ ‫ّ‬ ‫ﻧﺰﻝ ﻓﻰ ﺍﻟﻮﺍﺣﻰ ّ‬ ‫ﻳﺘﮑﻠﻢ ﺑﻐﻴﺮ ﻣﺎ ّ‬

‫ﮐﻞ‬ ‫ﺗﺘﺒﻌﻮﺍ ّ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ّ‬ ‫ﻣﻨﻰ ّ‬ ‫ﻟﻴﺲ ّ‬

‫ﺯﻳﻨﺖ ﺍﻻﻟﻮﺍﺡ‬ ‫ّ‬ ‫ﻣﺪﻉ ﺍﺛﻴﻢ * ﻗﺪ ّ‬

‫ﺍﻟﺬﻯ‬ ‫ﺑﻄﺮﺍﺯ ﺧﺘﻢ ﻓﺎﻟﻖ ﺍﻻﺻﺒﺎﺡ ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ *‬ ‫ﻳﻨﻄﻖ ﺑﻴﻦ ّ ٰ‬ ‫ﺹ ‪١١٣‬‬ ‫ﺍﻟﻮﺛﻘﻰ ﻭ ﺣﺒﻞ ﺍﻣﺮﻯ‬ ‫ﺗﻤﺴﮑﻮﺍ ﺑﺎﻟﻌﺮﻭﺓ‬ ‫ّ‬ ‫ٰ‬

‫ﺍﻟﻤﺤﮑﻢ ﺍﻟﻤﺘﻴﻦ *)‪ (١١٨‬ﻗﺪ ﺍﺫﻥ ﺍ‪ ‬ﻟﻤﻦ‬ ‫ﻟﻴﺒﻠﻎ‬ ‫ﺍﺭﺍﺩ ﺍﻥ ﻳﺘﻌ ّﻠﻢ ﺍﻻﻟﺴﻦ ﺍﻟﻤﺨﺘﻠﻔﺔ ّ‬ ‫ﺍﻣﺮﺍ‪ ‬ﺷﺮﻕ ﺍﻻﺭﺽ ﻭ ﻏﺮﺑﻬﺎ ﻭ ﻳﺬﮐﺮﻩ‬

‫ﻋﻠﻰ ﺷﺄﻥ ﺗﻨﺠﺬﺏ‬ ‫ﺍﻟﺪﻭﻝ ﻭ ﺍﻟﻤﻠﻞ‬ ‫ﺑﻴﻦ ّ‬ ‫ٰ‬

‫ﮐﻞ ﻋﻈﻢ‬ ‫ﺑﻪ ﺍﻻﻓﺌﺪﺓ ﻭ‬ ‫ﻳﺤﻴﻰ ﺑﻪ ّ‬ ‫ٰ‬

‫ﺭﻣﻴﻢ * )‪ (١١٩‬ﻟﻴﺲ ﻟﻠﻌﺎﻗﻞ ﺍﻥ ﻳﺸﺮﺏ ﻣﺎ‬ ‫ﻳﺬﻫﺐ ﺑﻪ ﺍﻟﻌﻘﻞ ﻭ ﻟﻪ ﺍﻥ ﻳﻌﻤﻞ ﻣﺎ‬ ‫ﻳﻨﺒﻐﻰ ﻟﻼﻧﺴﺎﻥ ﻻ ﻣﺎ ﻳﺮﺗﮑﺒﻪ ﮐّﻞ ﻏﺎﻓﻞ‬ ‫ﺹ ‪١١٤‬‬

‫ﺯﻳﻨﻮﺍ ﺭﺅﻭﺳﮑﻢ ﺑﺎﮐﻠﻴﻞ‬ ‫ﻣﺮﻳﺐ * )‪ّ (١٢٠‬‬ ‫ﺍﻟﺘﻘﻮﻯ‬ ‫ﺍﻻﻣﺎﻧﺔ ﻭ ﺍﻟﻮﻓﺂء ﻭ ﻗﻠﻮﺑﮑﻢ ﺑﺮﺩﺁء ّ ٰ‬

‫ﺑﺎﻟﺼﺪﻕ ﺍﻟﺨﺎﻟﺺ ﻭ ﻫﻴﺎﮐﻠﮑﻢ‬ ‫ﻭ ﺍﻟﺴﻨﮑﻢ‬ ‫ّ‬ ‫ﺑﻄﺮﺍﺯ ٰ‬ ‫ﺳﺠﻴﺔ‬ ‫ﮐﻞ ٰﺫﻟﮏ ﻣﻦ‬ ‫ﺍﻻﺩﺍﺏ ّ‬ ‫ّ‬

‫ﺍﻟﻤﺘﺒﺼﺮﻳﻦ * ﻳﺎ‬ ‫ﺍﻻﻧﺴﺎﻥ ﻟﻮ ﺍﻧﺘﻢ ﻣﻦ‬ ‫ّ‬

‫ﺒﻮﺩﻳﺔ ‪‬‬ ‫ﺍﻫﻞ ﺍﻟﺒﻬﺂء‬ ‫ﺗﻤﺴﮑﻮﺍ ﺑﺤﺒﻞ ﺍﻟﻌ ّ‬ ‫ّ‬

‫ﺍﻟﺤﻖ ﺑﻬﺎ ﺗﻈﻬﺮ ﻣﻘﺎﻣﺎﺗﮑﻢ ﻭ ﺗﺜﺒﺖ‬ ‫ّ‬

‫ﺍﺳﻤﺂﺋﮑﻢ ﻭ ﺗﺮﺗﻔﻊ ﻣﺮﺍﺗﺒﮑﻢ ﻭ ﺍﺫﮐﺎﺭﮐﻢ ﻓﻰ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﻳﻤﻨﻌﮑﻢ ﻣﻦ‬ ‫ﻟﻮﺡ ﺣﻔﻴﻆ * ّ‬

‫ﺹ ‪١١٥‬‬

‫ﻋﻠﻰ ﺍﻻﺭﺽ ﻋﻦ ٰﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ﺍﻟﻌﺰﻳﺰ‬ ‫ﻭﺻﻴﻨﺎﮐﻢ ﺑﻬﺎ ﻓﻰ ﺍﮐﺜﺮ‬ ‫ﺍﻟﺮﻓﻴﻊ * ﻗﺪ ّ‬ ‫ّ‬

‫ﺍﻟﻠﻮﺡ ّﺍﻟﺬﻯ ﻻﺡ ﻣﻦ‬ ‫ﺍﻻﻟﻮﺍﺡ ﻭ ﻓﻰ ٰﻫﺬﺍ ّ‬

‫ﺭﺑﮑﻢ ﺍﻟﻤﻘﺘﺪﺭ ﺍﻟﺤﮑﻴﻢ * )‪(١٢١‬‬ ‫ﻧﻴﺮ ﺍﺣﮑﺎﻡ ّ‬ ‫ﺍﻓﻘﻪ ّ‬

‫ﺍﺫﺍ ﻏﻴﺾ ﺑﺤﺮ ﺍﻟﻮﺻﺎﻝ ﻭ ﻗﻀﻰ ﮐﺘﺎﺏ‬ ‫ﺍﻟﻰ ﻣﻦ ﺍﺭﺍﺩﻩ‬ ‫ﺍﻟﻤﺒﺪء ﻓﻰ ﺍﻟﻤﺂﻝ ّ‬ ‫ﺗﻮﺟﻬﻮﺍ ٰ‬

‫ﺍﻟﺬﻯ ﺍﻧﺸﻌﺐ ﻣﻦ ٰﻫﺬﺍ ﺍﻻﺻﻞ‬ ‫ﺍ‪ّ ‬‬

‫ﻗﻠﺔ‬ ‫ﺍﻟﻨﺎﺱ ﻭ ّ‬ ‫ﺍﻟﻘﺪﻳﻢ * )‪ (١٢٢‬ﻓﺎﻧﻈﺮﻭﺍ ﻓﻰ ّ‬

‫ﻳﻀﺮﻫﻢ ﻭ ﻳﺘﺮﮐﻮﻥ‬ ‫ﻋﻘﻮﻟﻬﻢ ﻳﻄﻠﺒﻮﻥ ﻣﺎ‬ ‫ّ‬ ‫ﺹ ‪١١٦‬‬

‫ﺍﻧﻬﻢ ﻣﻦ ﺍﻟﻬﺂﺋﻤﻴﻦ *‬ ‫ﻣﺎ ﻳﻨﻔﻌﻬﻢ ﺍﻻ ّ‬

‫ﺍﻟﺤﺮﻳﻪ‬ ‫ﺍﻟﻨﺎﺱ ﺍﺭﺍﺩﻭﺍ‬ ‫ّ​ّ‬ ‫ﻧﺮﻯ ﺑﻌﺾ ّ‬ ‫ّ‬ ‫ﺍﻧﺎ ٰ‬

‫ﻭ ﻳﻔﺘﺨﺮﻭﻥ ﺑﻬﺎ ٓ‬ ‫ﺍﻭﻟﺌﮏ ﻓﻰ ﺟﻬﻞ‬

‫ﺍﻟﺤﺮﻳﺔ ﺗﻨﺘﻬﻰ ﻋﻮﺍﻗﺒﻬﺎ ﺍﻟﻰ‬ ‫ﺍﻥ‬ ‫ﻣﺒﻴﻦ * )‪ّ (١٢٣‬‬ ‫ّ​ّ‬ ‫ﺍﻟﺘﻰ ﻻ ﺗﺨﻤﺪ ﻧﺎﺭﻫﺎ ٰ‬ ‫ﮐﺬﻟﮏ‬ ‫ﺍﻟﻔﺘﻨﺔ ّ‬

‫ﻳﺨﺒﺮﮐﻢ ﺍﻟﻤﺤﺼﻰ ﺍﻟﻌﻠﻴﻢ * ﻓﺎﻋﻠﻤﻮﺍ ﺍّﻥ‬

‫ﺍﻟﺤﺮﻳﺔ ﻭ ﻣﻈﺎﻫﺮﻫﺎ ﻫﻰ ﺍﻟﺤﻴﻮﺍﻥ‬ ‫ﻣﻄﺎﻟﻊ‬ ‫ّ​ّ‬

‫ﻭ ﻟﻼﻧﺴﺎﻥ ﻳﻨﺒﻐﻰ ﺍﻥ ﻳﮑﻮﻥ ﺗﺤﺖ‬

‫ﺿﺮ‬ ‫ﺳﻨﻦ ﺗﺤﻔﻈﻪ ﻋﻦ ﺟﻬﻞ ﻧﻔﺴﻪ ﻭ ّ‬

‫ﺹ ‪١١٧‬‬ ‫ﺍﻟﺤﺮﻳﺔ ﺗﺨﺮﺝ ﺍﻻﻧﺴﺎﻥ‬ ‫ﺍﻥ‬ ‫ﺍﻟﻤﺎﮐﺮﻳﻦ * ّ‬ ‫ّ​ّ‬

‫ﻋﻦ ﺷﺌﻮﻥ ﺍﻻﺩﺏ ﻭ ﺍﻟﻮﻗﺎﺭ ﻭ ﺗﺠﻌﻠﻪ‬

‫ﻣﻦ ﺍﻻﺭﺫﻟﻴﻦ * )‪ (١٢٤‬ﻓﺎﻧﻈﺮﻭﺍ ﺍﻟﺨﻠﻖ‬ ‫ﺭﺍﻉ ﻟﻴﺤﻔﻈﻬﺎ‬ ‫ﮐﺎﻻﻏﻨﺎﻡ ﻻ ّ‬ ‫ﺑﺪ ﻟﻬﺎ ﻣﻦ ٍ‬

‫ﺍﻥ ٰﻫﺬﺍ‬ ‫ﻧﺼﺪﻗﻬﺎ ﻓﻰ‬ ‫ﺍﻧﺎ‬ ‫ّ‬ ‫ّ‬ ‫ﻟﺤﻖ ﻳﻘﻴﻦ * ّ‬ ‫ّ‬

‫ﮐﻨﺎ‬ ‫ﺍﻧﺎ ّ‬ ‫ﺑﻌﺾ ﺍﻟﻤﻘﺎﻣﺎﺕ ﺩﻭﻥ ﺍﻻﺧﺮ ّ‬

‫ﺍﺗﺒﺎﻉ ﺍﻭﺍﻣﺮﻯ‬ ‫ﻋﺎﻟﻤﻴﻦ * )‪ (١٢٥‬ﻗﻞ‬ ‫ﺍﻟﺤﺮﻳﺔ ﻓﻰ ّ‬ ‫ّ​ّ‬

‫ﺍﻟﻨﺎﺱ‬ ‫ﺍﺗﺒﻊ ّ‬ ‫ﻟﻮ ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻌﺎﺭﻓﻴﻦ * ﻟﻮ ّ‬

‫ﻟﻴﺠﺪﻥ‬ ‫ﻧﺰﻟﻨﺎﻩ ﻟﻬﻢ ﻣﻦ ﺳﻤﺂء ﺍﻟﻮﺣﻰ‬ ‫ّ‬ ‫ﻣﺎ ّ‬ ‫ﺹ ‪١١٨‬‬

‫ﻃﻮﺑﻰ ﻟﻤﻦ‬ ‫ﺣﺮﻳﺔ ﺑﺤﺘﺔ‬ ‫ﺍﻧﻔﺴﻬﻢ ﻓﻰ ّ ّ‬ ‫ٰ‬

‫ﻧﺰﻝ ﻣﻦ ﺳﻤﺂء‬ ‫ﻋﺮﻑ ﻣﺮﺍﺩ ﺍ‪ ‬ﻓﻴﻤﺎ ّ‬

‫ﻣﺸﻴﺘﻪ ﺍﻟﻤﻬﻴﻤﻨﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ *‬ ‫ّ‬

‫ﺍﻧﻬﺎ ﻓﻰ‬ ‫ﻗﻞ‬ ‫ﺍﻟﺤﺮﻳﺔ ّ‬ ‫ﺍﻟﺘﻰ ﺗﻨﻔﻌﮑﻢ ّ‬ ‫ّ​ّ‬ ‫ﺍﻟﺬﻯ ﻭﺟﺪ‬ ‫ﺍﻟﻌﺒﻮﺩﻳﺔ ‪‬‬ ‫ﺍﻟﺤﻖ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻳﺒﺪﻟﻬﺎ ﺑﻤﻠﮑﻮﺕ ﻣﻠﮏ‬ ‫ﺣﻼﻭﺗﻬﺎ ﻻ ّ‬

‫ﺣﺮﻡ‬ ‫ّ ٰ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ * )‪ّ (١٢٦‬‬

‫ﺍﻟﺴﺆﺍﻝ ﻓﻰ ﺍﻟﺒﻴﺎﻥ ﻋﻔﺎ ﺍ‪‬‬ ‫ﻋﻠﻴﮑﻢ ّ‬ ‫ﻋﻦ ٰﺫﻟﮏ ﻟﺘﺴﺌﻠﻮﺍ ﻣﺎ ﺗﺤﺘﺎﺝ ﺑﻪ‬

‫ﺹ ‪١١٩‬‬ ‫ﺗﮑﻠﻢ ﺑﻪ ﺭﺟﺎﻝ ﻗﺒﻠﮑﻢ‬ ‫ﺍﻧﻔﺴﮑﻢ ﻻ ﻣﺎ ّ‬

‫ﺍﻟﻤﺘﻘﻴﻦ *‬ ‫ﺍﺗﻘﻮﺍ ﺍ‪ ‬ﻭ ﮐﻮﻧﻮﺍ ﻣﻦ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺳﺌﻠﻮﺍ ﻣﺎ ﻳﻨﻔﻌﮑﻢ ﻓﻰ ﺍﻣﺮﺍ‪‬‬

‫ﻋﻠﻰ‬ ‫ﻭ ﺳﻠﻄﺎﻧﻪ ﻗﺪ ﻓﺘﺢ ﺑﺎﺏ ﺍﻟﻔﻀﻞ‬ ‫ٰ‬ ‫ﺍﻥ‬ ‫ﻣﻦ ﻓﻰ ّ ٰ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ * )‪ّ (١٢٧‬‬ ‫ﺍﻟﺸﻬﻮﺭ ﺗﺴﻌﺔ ﻋﺸﺮ ﺷﻬﺮﴽ ﻓﻰ‬ ‫ّ‬ ‫ﻋﺪﺓ ّ‬

‫ﺑﻬﺬﺍ ﺍﻻﺳﻢ‬ ‫ﺍﻭﻟﻬﺎ ٰ‬ ‫ﺯﻳﻦ ّ‬ ‫ﮐﺘﺎﺏ ﺍ‪ ‬ﻗﺪ ّ‬

‫ﺍﻟﻤﻬﻴﻤﻦ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ * )‪ (١٢٨‬ﻗﺪ ﺣﮑﻢ ﺍ‪‬‬

‫ﺍﻟﺒﻠﻮﺭ ﺍﻭ ﺍﻻﺣﺠﺎﺭ‬ ‫ﺩﻓﻦ ﺍﻻﻣﻮﺍﺕ ﻓﻰ ّ‬ ‫ﺹ ‪١٢٠‬‬ ‫ﺍﻟﻠﻄﻴﻔﺔ‬ ‫ﺍﻟﺼﻠﺒﺔ ّ‬ ‫ﺍﻟﻤﻤﺘﻨﻌﺔ ﺍﻭ ﺍﻻﺧﺸﺎﺏ ّ‬

‫ﻭ ﻭﺿﻊ ﺍﻟﺨﻮﺍﺗﻴﻢ ﺍﻟﻤﻨﻘﻮﺷﺔ ﻓﻰ ﺍﺻﺎﺑﻌﻬﻢ‬ ‫ﺍﻟﻤﻘﺪﺭ ﺍﻟﻌﻠﻴﻢ * )‪ (١٢٩‬ﻳﮑﺘﺐ ّﻟﻠﺮﺟﺎﻝ‬ ‫ﺍﻧﻪ ﻟﻬﻮ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﻭ ﻣﺎ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻭ‪ ‬ﻣﺎ ﻓﻰ ّ ٰ‬

‫ﺑﮑﻞ ﺷﻰء ﻋﻠﻴﻤﴼ * ﻭ ﻟﻠﻮﺭﻗﺎﺕ‬ ‫ﻭ ﮐﺎﻥ ﺍ‪‬‬ ‫ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﻭ ﻣﺎ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻭ‪ ‬ﻣﻠﮏ ّ ٰ‬

‫ﮐﻞ ﺷﻰء ﻗﺪﻳﺮﴽ * ٰﻫﺬﺍ‬ ‫ﻰ ّ‬ ‫ﻭ ﮐﺎﻥ ﺍ‪ ‬ﻋﻠ ٰ‬ ‫ﻧﺰﻝ ﻣﻦ ﻗﺒﻞ ﻭ ﻳﻨﺎﺩﻯ ﻧﻘﻄﺔ ﺍﻟﺒﻴﺎﻥ‬ ‫ﻣﺎ ّ‬

‫ﻭ ﻳﻘﻮﻝ ﻳﺎ ﻣﺤﺒﻮﺏ ﺍﻻﻣﮑﺎﻥ ﺍﻧﻄﻖ ﻓﻰ‬ ‫ﺹ ‪١٢١‬‬

‫ﺗﺘﻀﻮﻉ ﺑﻪ ﻧﻔﺤﺎﺕ‬ ‫ٰﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ﺑﻤﺎ‬ ‫ّ‬

‫ﺍﻧﺎ ﺍﺧﺒﺮﻧﺎ‬ ‫ﺍﻟﻄﺎﻓﮏ ﺑﻴﻦ ﺍﻟﻌﺎﻟﻤﻴﻦ * ّ‬

‫ﻧﺰﻝ‬ ‫ّ‬ ‫ﺍﻟﮑﻞ ﺑﺎﻥ ﻻ ﻳﻌﺎﺩﻝ ﺑﮑﻠﻤﺔ ﻣﻨﮏ ﻣﺎ ّ‬

‫ﻋﻠﻰ ﻣﺎ ﺗﺸﺂء‬ ‫ﺍﻧﮏ ﺍﻧﺖ ﺍﻟﻤﻘﺘﺪﺭ‬ ‫ﻓﻰ ﺍﻟﺒﻴﺎﻥ ّ‬ ‫ٰ‬ ‫ﻻ ﺗﻤﻨﻊ ﻋﺒﺎﺩﮎ ﻋﻦ ﻓﻴﻮﺿﺎﺕ ﺑﺤﺮ‬

‫ﺍﻧﮏ ﺍﻧﺖ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ *‬ ‫ﺭﺣﻤﺘﮏ ّ‬ ‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻤﺤﺒﻮﺏ‬ ‫ﻗﺪ ﺍﺳﺘﺠﺒﻨﺎ ﻣﺎ ﺍﺭﺍﺩ ّ‬ ‫ﻧﺰﻝ‬ ‫ﺍﻟﻤﺠﻴﺐ * ﻟﻮ ﻳﻨﻘﺶ ﻋﻠﻴﻬﺎ ﻣﺎ ّ‬

‫ﺍﻧﻪ ﺧﻴﺮ‬ ‫ﻓﻰ ﺍﻟﺤﻴﻦ ﻣﻦ ﻟﺪﻯ ﺍ‪ّ ‬‬ ‫ﺹ ‪١٢٢‬‬ ‫ﮐﻨﺎ ﺣﺎﮐﻤﻴﻦ * ﻗﺪ‬ ‫ﺍﻧﺎ ّ‬ ‫ﻟﻬﻦ ّ‬ ‫ﻟﻬﻢ ﻭ ّ‬

‫ﺑﺪﺋﺖ ﻣﻦ ﺍ‪ ‬ﻭ ﺭﺟﻌﺖ ﺍﻟﻴﻪ ﻣﻨﻘﻄﻌﴼ‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﻋﻤﺎ ﺳﻮﺍﻩ ﻭ‬ ‫ﻣﺘﻤﺴﮑﴼ ﺑﺎﺳﻤﻪ ّ ٰ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻟﺮﺣﻴﻢ * ٰ‬ ‫ﻳﺨﺘﺺ ﺍ‪ ‬ﻣﻦ‬ ‫ﮐﺬﻟﮏ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻤﻘﺘﺪﺭ‬ ‫ﻳﺸﺂء ﺑﻔﻀﻞ ﻣﻦ ﻋﻨﺪﻩ ّ‬

‫ﺍﻟﻘﺪﻳﺮ * )‪ (١٣٠‬ﻭ ﺍﻥ ﺗﮑﻔﻨﻮﻩ ﻓﻰ ﺧﻤﺴﺔ‬

‫ﺍﺛﻮﺍﺏ ﻣﻦ ﺍﻟﺤﺮﻳﺮ ﺍﻭ ﺍﻟﻘﻄﻦ ﻣﻦ ﻟﻢ‬ ‫ﻳﺴﺘﻄﻊ ﻳﮑﺘﻔﻰ ﺑﻮﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‬

‫ٰ‬ ‫ﮐﺬﻟﮏ ﻗﻀﻰ ﺍﻻﻣﺮ ﻣﻦ ﻟﺪﻥ ﻋﻠﻴﻢ‬

‫ﺹ ‪١٢٣‬‬

‫ﺍﻟﻤﻴﺖ ﺍﺯﻳﺪ‬ ‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ﻧﻘﻞ‬ ‫ّ‬ ‫ﺧﺒﻴﺮ * ّ‬

‫ﻣﻦ ﻣﺴﺎﻓﺔ ﺳﺎﻋﺔ ﻣﻦ ﺍﻟﻤﺪﻳﻨﺔ ﺍﺩﻓﻨﻮﻩ‬

‫ﺍﻟﺮﻳﺤﺎﻥ ﻓﻰ ﻣﮑﺎﻥ ﻗﺮﻳﺐ * )‪(١٣١‬‬ ‫ﺑﺎﻟﺮﻭﺡ ﻭ ّ‬ ‫ّ‬

‫ﻗﺪ ﺭﻓﻊ ﺍ‪ ‬ﻣﺎ ﺣﮑﻢ ﺑﻪ ﺍﻟﺒﻴﺎﻥ ﻓﻰ ﺗﺤﺪﻳﺪ‬ ‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻤﺨﺘﺎﺭ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺂء‬ ‫ﺍﻻﺳﻔﺎﺭ ّ‬

‫ﻭ ﻳﺤﮑﻢ ﻣﺎ ﻳﺮﻳﺪ * )‪ (١٣٢‬ﻳﺎ ﻣﻸ ﺍﻻﻧﺸﺂء‬ ‫ﺍﻧﻪ ﻳﻨﺎﺩﻳﮑﻢ‬ ‫ﺍﺳﻤﻌﻮﺍ ﻧﺪﺁء ﻣﺎﻟﮏ ﺍﻻﺳﻤﺂء ّ‬

‫ﺍﻧﻪ ﻻ ﺍﻟﻪ ّﺍﻻ‬ ‫ﻣﻦ ﺷﻄﺮ ﺳﺠﻨﻪ ﺍﻻﻋﻈﻢ ّ‬

‫ﺍﻟﻤﺘﺴﺨﺮ ﺍﻟﻤﺘﻌﺎﻟﻰ‬ ‫ﺍﻟﻤﺘﮑﺒﺮ‬ ‫ﺍﻧﺎ ﺍﻟﻤﻘﺘﺪﺭ‬ ‫ّ‬ ‫ّ‬

‫ﺹ ‪١٢٤‬‬

‫ﺍﻧﻪ ﻻ ٰﺍﻟﻪ ّﺍﻻ ﻫﻮ‬ ‫ﺍﻟﻌﻠﻴﻢ ﺍﻟﺤﮑﻴﻢ * ّ‬

‫ﺍﻟﻤﻘﺘﺪﺭ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ * ﻟﻮ ﻳﺸﺂء ﻳﺄﺧﺬ‬ ‫ﺗﺘﻮﻗﻔﻮﺍ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ّ‬ ‫ﺍﻟﻌﺎﻟﻢ ﺑﮑﻠﻤﺔ ﻣﻦ ﻋﻨﺪﻩ ّ‬

‫ﺍﻟﺬﻯ ﺧﻀﻊ ﻟﻪ ﺍﻟﻤﻸ‬ ‫ﻓﻰ ٰﻫﺬﺍ ﺍﻻﻣﺮ ّ‬

‫ﺍﺗﻘﻮﺍ ﺍ‪‬‬ ‫ﺍﻻﻋﻠﻰ ﻭ ﺍﻫﻞ ﻣﺪﺁﺋﻦ ﺍﻻﺳﻤﺂء ّ‬ ‫ٰ‬

‫ﺗﮑﻮﻧﻦ ﻣﻦ ﺍﻟﻤﺤﺘﺠﺒﻴﻦ * ﺍﺣﺮﻗﻮﺍ‬ ‫ﻭﻻ‬ ‫ّ‬

‫ﺑﻬﺬﺍ‬ ‫ﺍﻟﺴﺒﺤﺎﺕ ٰ‬ ‫ﺣﺒﻰ ﻭ ّ‬ ‫ﺍﻟﺤﺠﺒﺎﺕ ﺑﻨﺎﺭ ّ‬

‫ﺳﺨﺮﻧﺎ ﺍﻟﻌﺎﻟﻤﻴﻦ * )‪(١٣٣‬‬ ‫ﺍﻻﺳﻢ ّﺍﻟﺬﻯ ﺑﻪ ّ‬

‫ﺍﺭﻓﻌﻦ ﺍﻟﺒﻴﺘﻴﻦ ﻓﻰ ﺍﻟﻤﻘﺎﻣﻴﻦ ﻭ ﺍﻟﻤﻘﺎﻣﺎﺕ‬ ‫ﻭ‬ ‫ّ‬ ‫ﺹ ‪١٢٥‬‬

‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﺍﻟﺘﻰ ﻓﻴﻬﺎ‬ ‫ﺭﺑﮑﻢ ّ ٰ‬ ‫ّ‬ ‫ﺍﺳﺘﻘﺮ ﻋﺮﺵ ّ‬ ‫ّ‬

‫ٰ‬ ‫ﮐﺬﻟﮏ ﻳﺄﻣﺮﮐﻢ ﻣﻮﻟﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ * ) ‪(١٣٤‬‬ ‫ﻋﻤﺎ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﻤﻨﻌﮑﻢ ﺷﺌﻮﻧﺎﺕ ﺍﻻﺭﺽ ّ‬ ‫ّ‬ ‫ﻗﻮﻯ ﺍﻣﻴﻦ * ﮐﻮﻧﻮﺍ‬ ‫ﺍﻣﺮﺗﻢ ﺑﻪ ﻣﻦ ﻟﺪﻥ‬ ‫ّ‬

‫ﻋﻠﻰ ﺷﺄﻥ‬ ‫ﺍﻟﺒﺮﻳﺔ‬ ‫ﻣﻈﺎﻫﺮ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺑﻴﻦ‬ ‫ّ‬ ‫ٰ‬

‫ﺍﻟﺬﻳﻦ ﮐﻔﺮﻭﺍ ﺑﺎ‪ ‬ﺍﺫ‬ ‫ﻻ ﺗﻤﻨﻌﮑﻢ ﺷﺒﻬﺎﺕ ّ‬

‫ﺍﻳﺎﮐﻢ ﺍﻥ‬ ‫ﻇﻬﺮ ﺑﺴﻠﻄﺎﻥ ﻋﻈﻴﻢ * ّ‬

‫ﻧﺰﻝ ﻓﻰ ﺍﻟﮑﺘﺎﺏ ﻋﻦ ٰﻫﺬﺍ‬ ‫ﻳﻤﻨﻌﮑﻢ ﻣﺎ ّ‬

‫ﺍﻧﻪ ﻻ ٰﺍﻟﻪ‬ ‫ﺍﻟﺬﻯ ﻳﻨﻄﻖ‬ ‫ﺍﻟﮑﺘﺎﺏ ّ‬ ‫ﺑﺎﻟﺤﻖ ّ‬ ‫ّ‬

‫ﺹ ‪١٢٦‬‬ ‫ّﺍﻻ ﺍﻧﺎ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺤﻤﻴﺪ * ﺍﻧﻈﺮﻭﺍ ﺑﻌﻴﻦ‬ ‫ﺍﺗﻰ ﻣﻦ ﺳﻤﺂء‬ ‫ﺍﻟﻰ ﻣﻦ ٰ‬ ‫ﺍﻻﻧﺼﺎﻑ ٰ‬

‫ﺗﮑﻮﻧﻦ ﻣﻦ‬ ‫ﺍﻟﻤﺸﻴﺔ ﻭ ﺍﻻﻗﺘﺪﺍﺭ ﻭ ﻻ‬ ‫ّ‬ ‫ّ‬

‫ﺟﺮﻯ ﻣﻦ‬ ‫ﺛﻢ ﺍﺫﮐﺮﻭﺍ ﻣﺎ‬ ‫ّ‬ ‫ﺍﻟﻈﺎﻟﻤﻴﻦ * )‪ّ (١٣٥‬‬ ‫ٰ‬

‫ﺍﻟﻈﻬﻮﺭ ﻭ ﻣﺎ‬ ‫ﻣﺒﺸﺮﻯ ﻓﻰ ﺫﮐﺮ ٰﻫﺬﺍ ّ‬ ‫ﻗﻠﻢ ّ‬

‫ﺍﻧﻬﻢ‬ ‫ﺍﺭﺗﮑﺒﻪ ﺍﻭﻟﻮ ّ‬ ‫ﺍﻳﺎﻣﻪ ﺍﻻ ّ‬ ‫ﺍﻟﻄﻐﻴﺎﻥ ﻓﻰ ّ‬

‫ﻣﻦ ﺍﻻﺧﺴﺮﻳﻦ * ﻗﺎﻝ ﺍﻥ ﺍﺩﺭﮐﺘﻢ ﻣﺎ‬ ‫ﻧﻈﻬﺮﻩ ﺍﻧﺘﻢ ﻣﻦ ﻓﻀﻞ ﺍ‪ ‬ﺗﺴﺌﻠﻮﻥ *‬

‫ﻋﻠﻰ ﺳﺮﺁﺋﺮﮐﻢ‬ ‫ﻟﻴﻤﻦ ﻋﻠﻴﮑﻢ ﺑﺎﺳﺘﻮﺁﺋﻪ‬ ‫ّ‬ ‫ٰ‬

‫ﺹ ‪١٢٧‬‬

‫ﻋﺰ ﻣﻤﺘﻨﻊ ﻣﻨﻴﻊ * ﺍﻥ‬ ‫ّ‬ ‫ﻓﺎﻥ ٰﺫﻟﮏ ّ‬

‫ﻳﺸﺮﺏ ﮐﺄﺱ ﻣﺂء ﻋﻨﺪﮐﻢ ﺍﻋﻈﻢ ﻣﻦ ﺍﻥ‬

‫ﮐﻞ‬ ‫ﮐﻞ ﻧﻔﺲ ﻣﺂء ﻭﺟﻮﺩﻩ ﺑﻞ ّ‬ ‫ﺗﺸﺮﺑﻦ ّ‬ ‫ّ‬

‫ﺷﻰء ﺍﻥ ﻳﺎ ﻋﺒﺎﺩﻯ ﺗﺪﺭﮐﻮﻥ * )‪ٰ (١٣٦‬ﻫﺬﺍ ﻣﺎ‬ ‫ﻧﺰﻝ ﻣﻦ ﻋﻨﺪﻩ ﺫﮐﺮﴽ ﻟﻨﻔﺴﻰ ﻟﻮ ﺍﻧﺘﻢ‬ ‫ّ‬

‫ﺗﻔﮑﺮ ﻓﻰ ٰﻫﺬﻩ ٰ‬ ‫ﺍﻻﻳﺎﺕ‬ ‫ﺍﻟﺬﻯ‬ ‫ﺗﻌﻠﻤﻮﻥ * ﻭ ّ‬ ‫ّ‬

‫ﻓﻴﻬﻦ ﻣﻦ ﺍﻟﻠﺌﺎﻟﺊ‬ ‫ﺍﻃﻠﻊ ﺑﻤﺎ ﺳﺘﺮ‬ ‫ﻭ ّ‬ ‫ّ‬

‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﺍﻧﻪ ﻳﺠﺪ ﻋﺮﻑ ّ ٰ‬ ‫ﺍﻟﻤﺨﺰﻭﻧﺔ ﺗﺎ‪ّ ‬‬

‫ﺍﻟﺴﺠﻦ ﻭ ﻳﺴﺮﻉ ﺑﻘﻠﺒﻪ ﺍﻟﻴﻪ‬ ‫ﻣﻦ ﺷﻄﺮ ّ‬ ‫ﺹ ‪١٢٨‬‬ ‫ﺍﻟﺴﻤﻮﺍﺕ‬ ‫ﺑﺎﺷﺘﻴﺎﻕ ﻻ ﺗﻤﻨﻌﻪ ﺟﻨﻮﺩ ّ ٰ‬

‫ﻭ ﺍﻻﺭﺿﻴﻦ * ﻗﻞ ٰﻫﺬﺍ ﻟﻈﻬﻮﺭ ﺗﻄﻮﻑ‬ ‫ﺍﻟﺤﺠﺔ ﻭ ﺍﻟﺒﺮﻫﺎﻥ ٰ‬ ‫ﮐﺬﻟﮏ ﺍﻧﺰﻟﻪ‬ ‫ﺣﻮﻟﻪ‬ ‫ّ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺍﻥ ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻤﻨﺼﻔﻴﻦ *‬ ‫ّ ٰ‬

‫ﻗﻞ ٰﻫﺬﺍ ﺭﻭﺡ ﺍﻟﮑﺘﺐ ﻗﺪ ﻧﻔﺦ ﺑﻪ ﻓﻰ‬

‫ﺍﻻﻋﻠﻰ ﻭ ﺍﻧﺼﻌﻖ ﻣﻦ ﻓﻰ ﺍﻻﻧﺸﺂء‬ ‫ﺍﻟﻘﻠﻢ‬ ‫ٰ‬

‫ّﺍﻻ ﻣﻦ ﺍﺧﺬﺗﻪ ﻧﻔﺤﺎﺕ ﺭﺣﻤﺘﻰ ﻭ ﻓﻮﺣﺎﺕ‬

‫ﺍﻟﻄﺎﻓﻰ ﺍﻟﻤﻬﻴﻤﻨﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ * )‪ (١٣٧‬ﻳﺎ ﻣﻸ‬

‫ﺛﻢ ﺍﻧﻈﺮﻭﺍ ﻣﺎ‬ ‫ﺍﻟﺒﻴﺎﻥ ﺍ ّﺗﻘﻮﺍ ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ّ‬ ‫ﺹ ‪١٢٩‬‬

‫ﺍﻧﻤﺎ ﺍﻟﻘﺒﻠﺔ‬ ‫ﺍﻧﺰﻟﻪ ﻓﻰ ﻣﻘﺎﻡ ٰﺍﺧﺮ ﻗﺎﻝ ّ‬

‫ﻣﺘﻰ ﻳﻨﻘﻠﺐ ﺗﻨﻘﻠﺐ‬ ‫ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ٰ ‬‬

‫ﻳﺴﺘﻘﺮ ٰ‬ ‫ﻧﺰﻝ ﻣﻦ ﻟﺪﻥ‬ ‫ﺍﻟﻰ ﺍﻥ‬ ‫ّ‬ ‫ﮐﺬﻟﮏ ّ‬ ‫ٰ‬

‫ﻣﺎﻟﮏ ﺍﻟﻘﺪﺭ ﺍﺫ ﺍﺭﺍﺩ ﺫﮐﺮ ٰﻫﺬﺍ ﺍﻟﻤﻨﻈﺮ‬ ‫ﺗﮑﻮﻧﻦ ﻣﻦ‬ ‫ﺗﻔﮑﺮﻭﺍ ﻳﺎ ﻗﻮﻡ ﻭ ﻻ‬ ‫ﺍﻻﮐﺒﺮ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻟﻬﺂﺋﻤﻴﻦ * ﻟﻮ ﺗﻨﮑﺮﻭﻧﻪ ﺑﺎﻫﻮﺁﺋﮑﻢ‬

‫ﺗﺘﻮﺟﻬﻮﻥ ﻳﺎ ﻣﻌﺸﺮ‬ ‫ﺍﻳﺔ ﻗﺒﻠﺔ‬ ‫ّ‬ ‫ﺍﻟﻰ ّ‬ ‫ٰ‬

‫ﺗﻔﮑﺮﻭﺍ ﻓﻰ ٰﻫﺬﻩ ٰ‬ ‫ﺛﻢ‬ ‫ﺍﻟﻐﺎﻓﻠﻴﻦ *‬ ‫ّ‬ ‫ﺍﻻﻳﺔ ّ‬

‫ﻟﻌﻞ ﺗﺠﺪﻭﻥ ﻟﺌﺎﻟﺊ‬ ‫ﺍﻧﺼﻔﻮﺍ ﺑﺎ‪ّ ‬‬

‫ﺹ ‪١٣٠‬‬ ‫ﺗﻤﻮﺝ ﺑﺎﺳﻤﻰ‬ ‫ﺍﻻﺳﺮﺍﺭ ﻣﻦ ﺍﻟﺒﺤﺮ ّ‬ ‫ﺍﻟﺬﻯ ّ‬

‫ﺍﻟﻌﺰﻳﺰ ﺍﻟﻤﻨﻴﻊ * )‪ (١٣٨‬ﻟﻴﺲ ﻻﺣﺪ ﺍﻥ‬ ‫ﻳﺘﻤﺴﮏ ﺍﻟﻴﻮﻡ ّﺍﻻ ﺑﻤﺎ ﻇﻬﺮ ﻓﻰ ٰﻫﺬﺍ‬ ‫ّ‬

‫ﺍﻟﻈﻬﻮﺭ ٰﻫﺬﺍ ﺣﮑﻢ ﺍ‪ ‬ﻣﻦ ﻗﺒﻞ ﻭ ﻣﻦ‬ ‫ّ‬

‫ﺍﻻﻭﻟﻴﻦ * ٰﻫﺬﺍ‬ ‫ﺯﻳﻦ ﺻﺤﻒ ّ‬ ‫ﺑﻌﺪ ﻭ ﺑﻪ ّ‬ ‫ﻃﺮﺯ‬ ‫ﺫﮐﺮ ﺍ‪ ‬ﻣﻦ ﻗﺒﻞ ﻭ ﻣﻦ ﺑﻌﺪ ﻗﺪ ّ‬

‫ﺑﻪ ﺩﻳﺒﺎﺝ ﮐﺘﺎﺏ ﺍﻟﻮﺟﻮﺩ ﺍﻥ ﺍﻧﺘﻢ ﻣﻦ‬ ‫ﺍﻟﺸﺎﻋﺮﻳﻦ * ٰﻫﺬﺍ ﺍﻣﺮﺍ‪ ‬ﻣﻦ ﻗﺒﻞ‬ ‫ّ‬

‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﮑﻮﻧﻮﺍ ﻣﻦ‬ ‫ﻭ ﻣﻦ ﺑﻌﺪ ّ‬ ‫ﺹ ‪١٣١‬‬

‫ﺍﻟﺼﺎﻏﺮﻳﻦ * ﻻ ﻳﻐﻨﻴﮑﻢ ﺍﻟﻴﻮﻡ ﺷﻰء‬ ‫ّ‬

‫ﻭ ﻟﻴﺲ ﻻﺣﺪ ﻣﻬﺮﺏ ّﺍﻻ ﺍ‪ ‬ﺍﻟﻌﻠﻴﻢ‬ ‫ﺍﻟﺤﮑﻴﻢ * ﻣﻦ ﻋﺮﻓﻨﻰ ﻗﺪ ﻋﺮﻑ‬

‫ﺗﻮﺟﻪ‬ ‫ﺗﻮﺟﻪ‬ ‫ﺍﻟﻰ ﻗﺪ ّ‬ ‫ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ّ‬ ‫ّ‬

‫ﺍﻟﻰ ﺍﻟﻤﻌﺒﻮﺩ ٰ‬ ‫ﻓﺼﻞ ﻓﻰ ﺍﻟﮑﺘﺎﺏ‬ ‫ﮐﺬﻟﮏ ّ‬

‫ﺭﺏ‬ ‫ﻭ ﻗﻀﻰ ﺍﻻﻣﺮ ﻣﻦ ﻟﺪﻯ ﺍ‪ّ ‬‬

‫ﺍﻟﻌﺎﻟﻤﻴﻦ * ﻣﻦ ﻳﻘﺮء ٰﺍﻳﺔ ﻣﻦ ٰﺍﻳﺎﺗﻰ‬ ‫ﺍﻻﻭﻟﻴﻦ‬ ‫ﻟﺨﻴﺮ ﻟﻪ ﻣﻦ ﺍﻥ ﻳﻘﺮء ﮐﺘﺐ ّ‬

‫ﻭ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺍﻥ‬ ‫ﺍﻻﺧﺮﻳﻦ * ٰﻫﺬﺍ ﺑﻴﺎﻥ ّ ٰ‬ ‫ﺹ ‪١٣٢‬‬

‫ﺣﻖ‬ ‫ﺍﻟﺴﺎﻣﻌﻴﻦ * ﻗﻞ ٰﻫﺬﺍ ّ‬ ‫ﺍﻧﺘﻢ ﻣﻦ ّ‬

‫ﺛﻢ‬ ‫ﺍﻟﻌﻠﻢ ﻟﻮ ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻌﺎﺭﻓﻴﻦ * )‪ّ (١٣٩‬‬ ‫ﻟﻌﻞ‬ ‫ﻧﺰﻝ ﻓﻰ ﻣﻘﺎﻡ ٰﺍﺧﺮ ّ‬ ‫ﺍﻧﻈﺮﻭﺍ ﻣﺎ ّ‬

‫ﺭﺏ‬ ‫ﺗﺪﻋﻮﻥ ﻣﺎ ﻋﻨﺪﮐﻢ ﻣﻘﺒﻠﻴﻦ ﺍﻟﻰ ﺍ‪ّ ‬‬ ‫ﻳﺤﻞ ﺍﻻﻗﺘﺮﺍﻥ ﺍﻥ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﻦ * ﻗﺎﻝ ﻻ‬ ‫ّ‬

‫ﻟﻢ ﻳﮑﻦ ﻓﻰ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﻥ ﻳﺪﺧﻞ ﻣﻦ ﺍﺣﺪ‬

‫ﻳﺤﺮﻡ ﻋﻠﻰ ٰ‬ ‫ﺍﻻﺧﺮ ﻣﺎ ﻳﻤﻠﮏ ﻣﻦ ﻋﻨﺪﻩ‬ ‫ّﺍﻻ ﻭ ﺍﻥ ﻳﺮﺟﻊ ٰﺫﻟﮏ ﺑﻌﺪ ﺍﻥ ﻳﺮﻓﻊ ﺍﻣﺮ‬

‫ﺑﺎﻟﺤﻖ ﺍﻭ ﻣﺎ ﻗﺪ ﻇﻬﺮ‬ ‫ﻣﻦ ﻧﻈﻬﺮﻩ‬ ‫ّ‬

‫ﺹ ‪١٣٣‬‬

‫ﻟﻌﻠﮑﻢ‬ ‫ﺑﺎﻟﻌﺪﻝ ﻭ ﻗﺒﻞ ٰﺫﻟﮏ‬ ‫ﻓﻠﺘﻘﺮﺑﻦ ّ‬ ‫ّ‬

‫ﺑﺬﻟﮏ ﺍﻣﺮ ﺍ‪ ‬ﺗﺮﻓﻌﻮﻥ * ٰ‬ ‫ٰ‬ ‫ﮐﺬﻟﮏ‬

‫ﺗﻐﺮﺩﺕ ﺍﻟﻮﺭﻗﺂء ﻋﻠﻰ ﺍﻻﻓﻨﺎﻥ ﻓﻰ ﺫﮐﺮ‬ ‫ّ‬

‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﻟﻠﺴﺎﻣﻌﻴﻦ * )‪ (١٤٠‬ﻳﺎ‬ ‫ﺭﺑﻬﺎ ّ ٰ‬ ‫ﻃﻮﺑﻰ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﺑﺮﺑﮑﻢ ّ ٰ‬ ‫ﻣﻸ ﺍﻟﺒﻴﺎﻥ ﺍﻗﺴﻤﮑﻢ ّ‬ ‫ﺑﺎﻟﺤﻖ ﺑﻌﻴﻦ‬ ‫ﻧﺰﻝ‬ ‫ّ‬ ‫ﺑﺎﻥ ﺗﻨﻈﺮﻭﺍ ﻓﻴﻤﺎ ّ‬

‫ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ‬ ‫ﺍﻻﻧﺼﺎﻑ ﻭ ﻻ‬ ‫ﺗﮑﻮﻧﻦ ﻣﻦ ّ‬ ‫ّ‬

‫ﺍﻧﻬﻢ ﻣﻦ‬ ‫ﺑﺮﻫﺎﻥ ﺍ‪ ‬ﻭ ﻳﻨﮑﺮﻭﻧﻪ ﺍﻻ ّ‬

‫ﺻﺮﺡ ﻧﻘﻄﺔ ﺍﻟﺒﻴﺎﻥ‬ ‫ﺍﻟﻬﺎﻟﮑﻴﻦ * ﻗﺪ ّ‬

‫ﺹ ‪١٣٤‬‬

‫ﻓﻰ ٰﻫﺬﻩ ٰ‬ ‫ﺍﻻﻳﺔ ﺑﺎﺭﺗﻔﺎﻉ ﺍﻣﺮﻯ ﻗﺒﻞ‬ ‫ﺍﻣﺮﻩ ﻳﺸﻬﺪ ٰ‬ ‫ﮐﻞ ﻣﻨﺼﻒ‬ ‫ﺑﺬﻟﮏ ّ‬

‫ﺍﻧﻪ ﺍﺭﺗﻔﻊ‬ ‫ﻋﻠﻴﻢ * ﮐﻤﺎ ﺗﺮﻭﻧﻪ ﺍﻟﻴﻮﻡ ّ‬

‫ﺳﮑﺮﺕ‬ ‫ﻋﻠﻰ ﺷﺄﻥ ﻻ ﻳﻨﮑﺮﻩ ّﺍﻻ ّ‬ ‫ﺍﻟﺬﻳﻦ ّ‬ ‫ٰ‬

‫ﺍﻻﺧﺮﻯ ﻟﻬﻢ‬ ‫ﺍﻻﻭﻟﻰ ﻭ ﻓﻰ‬ ‫ﺍﺑﺼﺎﺭﻫﻢ ﻓﻰ‬ ‫ٰ‬ ‫ٰ‬

‫ﺍﻧﻰ‬ ‫ﻋﺬﺍﺏ ﻣﻬﻴﻦ * )‪ ( ١٤١‬ﻗﻞ ﺗﺎ‪ّ ‬‬ ‫ﻟﻤﺤﺒﻮﺑﻪ ﻭ ٰ‬ ‫ﺍﻻﻥ ﻳﺴﻤﻊ ﻣﺎ ﻳﻨﺰﻝ ﻣﻦ‬

‫ﺳﻤﺂء ﺍﻟﻮﺣﻰ ﻭ ﻳﻨﻮﺡ ﺑﻤﺎ ﺍﺭﺗﮑﺒﺘﻢ‬

‫ﺗﮑﻮﻧﻦ ﻣﻦ‬ ‫ﺍﻳﺎﻣﻪ ﺧﺎﻓﻮﺍ ﺍ‪ ‬ﻭ ﻻ‬ ‫ّ‬ ‫ﻓﻰ ّ‬ ‫ﺹ ‪١٣٥‬‬ ‫ﺍﻟﻤﻌﺘﺪﻳﻦ * ﻗﻞ ﻳﺎ ﻗﻮﻡ ﺍﻥ ﻟﻦ ﺗﺆﻣﻨﻮﺍ‬

‫ﺑﻪ ﻻ ﺗﻌﺘﺮﺿﻮﺍ ﻋﻠﻴﻪ ﺗﺎ‪ ‬ﻳﮑﻔﻰ‬

‫ﺍﻟﻈﺎﻟﻤﻴﻦ * )‪(١٤٢‬‬ ‫ﻣﺎ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻪ ﻣﻦ ﺟﻨﻮﺩ ّ‬ ‫ﻟﺌﻼ‬ ‫ﺍﻧﻪ ﻗﺪ ﺍﻧﺰﻝ ﺑﻌﺾ ﺍﻻﺣﮑﺎﻡ ّ‬ ‫ّ‬

‫ﺍﻟﻈﻬﻮﺭ‬ ‫ﻳﺘﺤﺮﮎ ﺍﻟﻘﻠﻢ‬ ‫ﺍﻻﻋﻠﻰ ﻓﻰ ٰﻫﺬﺍ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﻋﻠﻰ ﺫﮐﺮ ﻣﻘﺎﻣﺎﺗﻪ ﺍﻟﻌﻠﻴﺎ ﻭ ﻣﻨﻈﺮﻩ‬ ‫ّﺍﻻ‬ ‫ٰ‬

‫ﻓﺼﻠﻨﺎﻫﺎ‬ ‫ﻟﻤﺎ ﺍﺭﺩﻧﺎ ﺍﻟﻔﻀﻞ ّ‬ ‫ﺍﻧﺎ ّ‬ ‫ﺍﻻﺳﻨﻰ ﻭ ّ‬ ‫ٰ‬

‫ﺍﻧﻪ ﻟﻬﻮ‬ ‫ﺑﺎﻟﺤﻖ ﻭ ّ‬ ‫ﺧﻔﻔﻨﺎ ﻣﺎ ﺍﺭﺩﻧﺎﻩ ﻟﮑﻢ ّ‬ ‫ّ‬

‫ﺍﻟﻔﻀﺎﻝ ﺍﻟﮑﺮﻳﻢ * )‪ ( ١٤٣‬ﻗﺪ ﺍﺧﺒﺮﮐﻢ ﻣﻦ‬ ‫ّ‬ ‫ﺹ ‪١٣٦‬‬ ‫ﺍﻟﺬﮐﺮ ﺍﻟﺤﮑﻴﻢ *‬ ‫ﻗﺒﻞ ﺑﻤﺎ ﻳﻨﻄﻖ ﺑﻪ ٰﻫﺬﺍ ّ‬

‫ﮐﻞ‬ ‫ﻗﺎﻝ ﻭ ﻗﻮﻟﻪ‬ ‫ﺍﻧﻪ ﻳﻨﻄﻖ ﻓﻰ ّ‬ ‫ﺍﻟﺤﻖ ّ‬ ‫ّ‬

‫ﺍﻧﻪ ﻻ ٰﺍﻟﻪ ّﺍﻻ ﺍﻧﺎ ﺍﻟﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ‬ ‫ﺷﺄﻥ ّ‬

‫ﺧﺼﻪ ﺍ‪‬‬ ‫ﺍﻟﻌﻠﻴﻢ ﺍﻟﺨﺒﻴﺮ * ٰﻫﺬﺍ ﻣﻘﺎﻡ ّ‬

‫ﺍﻟﻈﻬﻮﺭ ﺍﻟﻤﻤﺘﻨﻊ ﺍﻟﺒﺪﻳﻊ * ٰﻫﺬﺍ‬ ‫ٰﻟﻬﺬﺍ ّ‬

‫ﻣﻦ ﻓﻀﻞ ﺍ‪ ‬ﺍﻥ ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻌﺎﺭﻓﻴﻦ *‬ ‫ٰﻫﺬﺍ ﻣﻦ ﺍﻣﺮﻩ ﺍﻟﻤﺒﺮﻡ ﻭ ﺍﺳﻤﻪ ﺍﻻﻋﻈﻢ‬

‫ﺍﻟﺤﺴﻨﻰ‬ ‫ﻭ ﮐﻠﻤﺘﻪ ﺍﻟﻌﻠﻴﺎ ﻭ ﻣﻄﻠﻊ ﺍﺳﻤﺂﺋﻪ‬ ‫ٰ‬ ‫ﻟﻮ ﺍﻧﺘﻢ ﻣﻦ ﺍﻟﻌﺎﻟﻤﻴﻦ * ﺑﻞ ﺑﻪ ﺗﻈﻬﺮ‬ ‫ﺹ ‪١٣٧‬‬ ‫ﺗﻔﮑﺮﻭﺍ ﻳﺎ ﻗﻮﻡ ﻓﻴﻤﺎ‬ ‫ﺍﻟﻤﻄﺎﻟﻊ ﻭ ﺍﻟﻤﺸﺎﺭﻕ‬ ‫ّ‬

‫ﺗﺪﺑﺮﻭﺍ ﻓﻴﻪ ﻭ ﻻ‬ ‫ﻧﺰﻝ‬ ‫ﺗﮑﻮﻧﻦ‬ ‫ﺑﺎﻟﺤﻖ ﻭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻦ ﺍﻟﻤﻌﺘﺪﻳﻦ * )‪ (١٤٤‬ﻋﺎﺷﺮﻭﺍ ﻣﻊ ﺍﻻﺩﻳﺎﻥ‬ ‫ﺍﻟﺮﻳﺤﺎﻥ ﻟﻴﺠﺪﻭﺍ ﻣﻨﮑﻢ ﻋﺮﻑ‬ ‫ﺑﺎﻟﺮﻭﺡ ﻭ ّ‬ ‫ّ‬ ‫ﺣﻤﻴﺔ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﺄﺧﺬﮐﻢ‬ ‫ّ ٰ‬ ‫ّ‬ ‫ﺍﻟﺮﺣﻤﻦ ّ‬

‫ﮐﻞ ﺑﺪء ﻣﻦ ﺍ‪‬‬ ‫ﺍﻟﺠﺎﻫﻠﻴﺔ ﺑﻴﻦ‬ ‫ﺍﻟﺒﺮﻳﺔ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻧﻪ ﻟﻤﺒﺪء ﺍﻟﺨﻠﻖ ﻭ ﻣﺮﺟﻊ‬ ‫ﻭ ﻳﻌﻮﺩ ﺍﻟﻴﻪ ّ‬

‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﺪﺧﻠﻮﺍ ﺑﻴﺘﴼ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﻦ * ) ‪ّ (١٤٥‬‬

‫ﻋﻨﺪ ﻓﻘﺪﺍﻥ ﺻﺎﺣﺒﻪ ّﺍﻻ ﺑﻌﺪ ﺍﺫﻧﻪ‬ ‫ﺹ ‪١٣٨‬‬

‫ﮐﻞ ﺍﻻﺣﻮﺍﻝ ﻭ ﻻ‬ ‫ﺗﻤﺴﮑﻮﺍ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻓﻰ ّ‬ ‫ّ‬ ‫ﺗﮑﻮﻧﻦ ﻣﻦ ﺍﻟﻐﺎﻓﻠﻴﻦ * )‪ (١٤٦‬ﻗﺪ ﮐﺘﺐ‬ ‫ّ‬

‫ﻋﻠﻴﮑﻢ ﺗﺰﮐﻴﺔ ﺍﻻﻗﻮﺍﺕ ﻭ ﻣﺎ ﺩﻭﻧﻬﺎ‬

‫ﺑﺎﻟﺰﮐﻮﺓ ٰﻫﺬﺍ ﻣﺎ ﺣﮑﻢ ﺑﻪ ﻣﻨﺰﻝ ٰ‬ ‫ﺍﻻﻳﺎﺕ‬ ‫ّ ٰ‬

‫ﻧﻔﺼﻞ‬ ‫ﻓﻰ ٰﻫﺬﺍ ّ ّ‬ ‫ﺍﻟﺮﻕ ﺍﻟﻤﻨﻴﻊ * ﺳﻮﻑ ّ‬ ‫ﺍﻧﻪ‬ ‫ﻟﮑﻢ ﻧﺼﺎﺑﻬﺎ ﺍﺫﺍ ﺷﺂء ﺍ‪ ‬ﻭ ﺍﺭﺍﺩ ّ‬

‫ﺍﻧﻪ‬ ‫ﻳﻔﺼﻞ ﻣﺎ ﻳﺸﺂء ﺑﻌﻠﻢ ﻣﻦ ﻋﻨﺪﻩ ّ‬ ‫ّ‬

‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﺍﻟﻌﻼﻡ ﺍﻟﺤﮑﻴﻢ * )‪ (١٤٧‬ﻻ‬ ‫ﻟﻬﻮ ّ‬ ‫ّ‬ ‫ﻳﺤﻞ ّ‬

‫ﺣﺮﻡ ﻋﻠﻴﻪ ﺍﻟﻌﻄﺂء ﻗﺪ‬ ‫ﻭ ﻣﻦ ﺳﺌﻞ ّ‬ ‫ﺹ ‪١٣٩‬‬

‫ﺍﻟﺬﻯ‬ ‫ﮐﺘﺐ ﻋﻠﻰ‬ ‫ﺍﻟﮑﻞ ﺍﻥ ﻳﮑﺴﺐ ﻭ ّ‬ ‫ّ‬

‫ﻳﻌﻴﻨﻮﺍ ﻟﻪ ﻣﺎ‬ ‫ﻋﺠﺰ ﻓﻠﻠﻮﮐﻶء ﻭ ﺍﻻﻏﻨﻴﺂء ﺍﻥ ّ‬ ‫ﺛﻢ‬ ‫ﻳﮑﻔﻴﻪ ﺍﻋﻤﻠﻮﺍ ﺣﺪﻭﺩ ﺍ‪ ‬ﻭ ﺳﻨﻨﻪ ّ‬

‫ﺍﺣﻔﻈﻮﻫﺎ ﮐﻤﺎ ﺗﺤﻔﻈﻮﻥ ﺍﻋﻴﻨﮑﻢ ﻭ ﻻ‬

‫ﺗﮑﻮﻧﻦ ﻣﻦ ﺍﻟﺨﺎﺳﺮﻳﻦ * )‪ (١٤٨‬ﻗﺪ ﻣﻨﻌﺘﻢ‬ ‫ّ‬

‫ﺍﻟﻨﺰﺍﻉ‬ ‫ﻓﻰ ﺍﻟﮑﺘﺎﺏ ﻋﻦ ﺍﻟﺠﺪﺍﻝ ﻭ ّ‬

‫ﻋﻤﺎ ﺗﺤﺰﻥ ﺑﻪ ﺍﻻﻓﺌﺪﺓ‬ ‫ﺍﻟﻀﺮﺏ ﻭ ﺍﻣﺜﺎﻟﻬﺎ ّ‬ ‫ﻭ ّ‬

‫ﻭ ﺍﻟﻘﻠﻮﺏ * ﻣﻦ ﻳﺤﺰﻥ ﺍﺣﺪﴽ ﻓﻠﻪ ﺍﻥ‬ ‫ﺍﻟﺬﻫﺐ‬ ‫ﻳﻨﻔﻖ ﺗﺴﻌﺔ ﻋﺸﺮ ﻣﺜﻘﺎ‪ ‬ﻣﻦ ّ‬

‫ﺹ ‪١٤٠‬‬

‫ٰﻫﺬﺍ ﻣﺎ ﺣﮑﻢ ﺑﻪ ﻣﻮﻟﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ *‬ ‫ﺍﻧﻪ ﻗﺪ ﻋﻔﺎ ٰﺫﻟﮏ ﻋﻨﮑﻢ ﻓﻰ ٰﻫﺬﺍ‬ ‫ّ‬

‫ﺍﻟﺘﻘﻮﻯ ﺍﻣﺮﴽ‬ ‫ﺍﻟﻈﻬﻮﺭ ﻭ ﻳﻮﺻﻴﮑﻢ‬ ‫ّ‬ ‫ّ‬ ‫ﺑﺎﻟﺒﺮ ﻭ ّ ٰ‬

‫ﺍﻟﻠﻮﺡ ﺍﻟﻤﻨﻴﺮ * ﻻ‬ ‫ﻣﻦ ﻋﻨﺪﻩ ﻓﻰ ٰﻫﺬﺍ ّ‬

‫ﺗﺮﺿﻮﺍ ﻻﺣﺪ ﻣﺎ ﻻ ﺗﺮﺿﻮﻧﻪ ﻻﻧﻔﺴﮑﻢ‬

‫ﺍﻟﻤﺘﮑﺒﺮﻳﻦ *‬ ‫ﺗﮑﻮﻧﻦ ﻣﻦ‬ ‫ﺍﺗﻘﻮﺍ ﺍ‪ ‬ﻭ ﻻ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻠﮑﻢ ﺧﻠﻘﺘﻢ ﻣﻦ ﺍﻟﻤﺂء ﻭ ﺗﺮﺟﻌﻮﻥ ﺍﻟﻰ‬ ‫ّ‬

‫ﺗﻔﮑﺮﻭﺍ ﻓﻰ ﻋﻮﺍﻗﺒﮑﻢ ﻭ ﻻ‬ ‫ﺍﻟﺘﺮﺍﺏ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻈﺎﻟﻤﻴﻦ * ﺍﺳﻤﻌﻮﺍ ﻣﺎ‬ ‫ﺗﮑﻮﻧﻦ ﻣﻦ ّ‬ ‫ّ‬ ‫ﺹ ‪١٤١‬‬

‫ﺍﻟﺴﺪﺭﺓ ﻋﻠﻴﮑﻢ ﻣﻦ ٰﺍﻳﺎﺕ ﺍ‪‬‬ ‫ﺗﺘﻠﻮ ّ‬

‫ﺭﺏ‬ ‫ﺍﻧﻬﺎ ﻟﻘﺴﻄﺎﺱ‬ ‫ّ‬ ‫ﺍﻟﻬﺪﻯ ﻣﻦ ﺍ‪ّ ‬‬ ‫ٰ‬

‫ٰ‬ ‫ﺍﻟﻨﻔﻮﺱ‬ ‫ﺍﻻﺧﺮﺓ ﻭ‬ ‫ﺍﻻﻭﻟﻰ ﻭ ﺑﻬﺎ ﺗﻄﻴﺮ ّ‬ ‫ٰ‬

‫ﺍﻟﻰ ﻣﻄﻠﻊ ﺍﻟﻮﺣﻰ ﻭ ﺗﺴﺘﻀﻰء ﺍﻓﺌﺪﺓ‬ ‫ٰ‬

‫ﺍﻟﻤﻘﺒﻠﻴﻦ * ﺗﻠﮏ ﺣﺪﻭﺩ ﺍ‪ّ ‬ﺍﻟﺘﻰ ﻗﺪ‬

‫ﻓﺮﺿﺖ ﻋﻠﻴﮑﻢ ﻭ ﺗﻠﮏ ﺍﻭﺍﻣﺮ ﺍ‪ ‬ﻗﺪ‬

‫ﺑﺎﻟﺮﻭﺡ‬ ‫ﺍﻣﺮﺗﻢ ﺑﻬﺎ ﻓﻰ ّ‬ ‫ﺍﻟﻠﻮﺡ ﺍﻋﻤﻠﻮﺍ ّ‬

‫ﺍﻟﺮﻳﺤﺎﻥ ٰﻫﺬﺍ ﺧﻴﺮ ﻟﮑﻢ ﺍﻥ ﺍﻧﺘﻢ‬ ‫ﻭ ّ‬

‫ﻣﻦ ﺍﻟﻌﺎﺭﻓﻴﻦ * )‪ (١٤٩‬ﺍﺗﻠﻮﺍ ٰﺍﻳﺎﺕ ﺍ‪ ‬ﻓﻰ‬

‫ﺹ ‪١٤٢‬‬

‫ﺍﻟﺬﻯ ﻟﻢ ﻳﺘﻞ‬ ‫ﺍﻥ ّ‬ ‫ﮐﻞ ﺻﺒﺎﺡ ﻭ ﻣﺴﺂء ّ‬ ‫ّ‬

‫ﺍﻟﺬﻯ‬ ‫ﻟﻢ ﻳﻮﻑ ﺑﻌﻬﺪ ﺍ‪ ‬ﻭ ﻣﻴﺜﺎﻗﻪ ﻭ ّ‬

‫ﻣﻤﻦ ﺍﻋﺮﺽ‬ ‫ﺍﻧﻪ ّ‬ ‫ﺍﻋﺮﺽ ﻋﻨﻬﺎ ﺍﻟﻴﻮﻡ ّ‬ ‫ﻋﻦ ﺍ‪ ‬ﻓﻰ ﺍﺯﻝ ٰ‬ ‫ﺍﺗﻘﻦ ﺍ‪‬‬ ‫ﺍﻻﺯﺍﻝ ّ ّ‬

‫ﮐﻠﮑﻢ ﺍﺟﻤﻌﻮﻥ * ﻻ‬ ‫ﻳﺎ ﻋﺒﺎﺩﻯ ّ‬

‫ﺗﻐﺮﻧﮑﻢ ﮐﺜﺮﺓ ﺍﻟﻘﺮﺁﺋﺔ ﻭ ﺍﻻﻋﻤﺎﻝ ﻓﻰ‬ ‫ّ​ّ‬ ‫ﺍﻟﻨﻬﺎﺭ ﻟﻮ ﻳﻘﺮء ﺍﺣﺪ ٰﺍﻳﺔ ﻣﻦ‬ ‫ّ‬ ‫ﺍﻟﻠﻴﻞ ﻭ ّ‬ ‫ٰ‬ ‫ﺍﻟﺮﻳﺤﺎﻥ ﺧﻴﺮ ﻟﻪ‬ ‫ﺑﺎﻟﺮﻭﺡ ﻭ ّ‬ ‫ﺍﻻﻳﺎﺕ ّ‬

‫ﻣﻦ ﺍﻥ ﻳﺘﻠﻮ ﺑﺎﻟﮑﺴﺎﻟﺔ ﺻﺤﻒ ﺍ‪‬‬ ‫ﺹ ‪١٤٣‬‬

‫ﺍﻟﻘﻴﻮﻡ * ﺍﺗﻠﻮﺍ ٰﺍﻳﺎﺕ ﺍ‪‬‬ ‫ﺍﻟﻤﻬﻴﻤﻦ ّ‬

‫ﻋﻠﻰ ﻗﺪﺭ ﻻ ﺗﺄﺧﺬﮐﻢ ﺍﻟﮑﺴﺎﻟﺔ‬ ‫ٰ‬

‫ﻭ ﺍﻻﺣﺰﺍﻥ ﻻ ﺗﺤﻤﻠﻮﺍ ﻋﻠﻰ ﺍﻻﺭﻭﺍﺡ ﻣﺎ‬ ‫ﻳﺨﻔﻬﺎ ﻟﺘﻄﻴﺮ‬ ‫ﻳﮑﺴﻠﻬﺎ ﻭ ﻳﺜﻘﻠﻬﺎ ﺑﻞ‬ ‫ّ‬

‫ٰ‬ ‫ﺍﻟﺒﻴﻨﺎﺕ‬ ‫ﺍﻟﻰ ﻣﻄﻠﻊ ّ‬ ‫ﺑﺎﺟﻨﺤﺔ ﺍﻻﻳﺎﺕ ٰ‬

‫ٰﻫﺬﺍ ﺍﻗﺮﺏ ﺍﻟﻰ ﺍ‪ ‬ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﻘﻠﻮﻥ * )‪(١٥٠‬‬

‫ﻧﺰﻝ ﻣﻦ ﺳﻤﺂء‬ ‫ّ‬ ‫ﻋﻠﻤﻮﺍ ّ ّ‬ ‫ﺫﺭﻳﺎﺗﮑﻢ ﻣﺎ ّ‬ ‫ﺍﻟﻌﻈﻤﺔ ﻭ ﺍﻻﻗﺘﺪﺍﺭ ﻟﻴﻘﺮﺋﻮﺍ ﺍﻟﻮﺍﺡ‬

‫ﺍﻟﺮﺣﻤﻦ ﺑﺎﺣﺴﻦ ﺍﻻﻟﺤﺎﻥ ﻓﻰ ﺍﻟﻐﺮﻑ‬ ‫ّ ٰ‬ ‫ﺹ ‪١٤٤‬‬ ‫ﺍﻟﺬﻯ‬ ‫ﺍﻥ ّ‬ ‫ﺍﻟﻤﺒﻨﻴﺔ ﻓﻰ ﻣﺸﺎﺭﻕ ﺍﻻﺫﮐﺎﺭ * ّ‬ ‫ّ‬

‫ﺍﻧﻪ‬ ‫ﺍﺧﺬﻩ ﺟﺬﺏ‬ ‫ﻣﺤﺒﺔ ﺍﺳﻤﻰ ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ّ‬ ‫ّ‬

‫ﻋﻠﻰ ﺷﺄﻥ ﺗﻨﺠﺬﺏ ﺑﻪ‬ ‫ﻳﻘﺮء ٰﺍﻳﺎﺕ ﺍ‪‬‬ ‫ٰ‬ ‫ﺍﻟﺮﺍﻗﺪﻳﻦ * ﻫﻨﻴﺌﴼ ﻟﻤﻦ ﺷﺮﺏ‬ ‫ﺍﻓﺌﺪﺓ ّ‬

‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﺭﺑﻪ ّ ٰ‬ ‫ﺭﺣﻴﻖ ﺍﻟﺤﻴﻮﺍﻥ ﻣﻦ ﺑﻴﺎﻥ ّ‬

‫ﮐﻞ‬ ‫ٰ‬ ‫ﺑﻬﺬﺍ ﺍﻻﺳﻢ ّ‬ ‫ﺍﻟﺬﻯ ﺑﻪ ﻧﺴﻒ ّ‬

‫ﺟﺒﻞ ﺑﺎﺫﺥ ﺭﻓﻴﻊ * )‪ (١٥١‬ﮐﺘﺐ ﻋﻠﻴﮑﻢ‬ ‫ﺗﺠﺪﻳﺪ ﺍﺳﺒﺎﺏ ﺍﻟﺒﻴﺖ ﺑﻌﺪ ﺍﻧﻘﻀﺂء‬

‫ﺗﺴﻊ ﻋﺸﺮﺓ ﺳﻨﺔ ٰ‬ ‫ﮐﺬﻟﮏ ﻗﻀﻰ ﺍﻻﻣﺮ‬

‫ﺹ ‪١٤٥‬‬ ‫ﺍﻧﻪ ﺍﺭﺍﺩ‬ ‫ﻣﻦ ﻟﺪﻥ ﻋﻠﻴﻢ ﺧﺒﻴﺮ * ّ‬

‫ﺍﺗﻘﻮﺍ ﺍ‪ ‬ﻭ ﻻ‬ ‫ﺗﻠﻄﻴﻔﮑﻢ ﻭ ﻣﺎ ﻋﻨﺪﮐﻢ ّ‬

‫ﺍﻟﺬﻯ ﻟﻢ‬ ‫ﺗﮑﻮﻧﻦ ﻣﻦ ﺍﻟﻐﺎﻓﻠﻴﻦ * ﻭ ّ‬ ‫ّ‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻐﻔﻮﺭ‬ ‫ﻳﺴﺘﻄﻊ ﻋﻔﺎ ﺍ‪ ‬ﻋﻨﻪ ّ‬

‫ﮐﻞ ﻳﻮﻡ‬ ‫ﺍﻟﮑﺮﻳﻢ * )‪ (١٥٢‬ﺍﻏﺴﻠﻮﺍ ﺍﺭﺟﻠﮑﻢ ّ‬

‫ﮐﻞ ٰﺛﻠﺜﺔ‬ ‫ﺍﻟﺸﺘﺂء ّ‬ ‫ﺍﻟﺼﻴﻒ ﻭ ﻓﻰ ّ‬ ‫ﻓﻰ ّ‬

‫ﻣﺮﺓ ﻭﺍﺣﺪﺓ )‪ (١٥٣‬ﻭ ﻣﻦ ﺍﻏﺘﺎﻅ ﻋﻠﻴﮑﻢ‬ ‫ﺍﻳﺎﻡ ّ‬ ‫ّ‬

‫ﺍﻟﺬﻯ ﺯﺟﺮﮐﻢ ﻻ‬ ‫ﺑﺎﻟﺮﻓﻖ ﻭ ّ‬ ‫ﻗﺎﺑﻠﻮﻩ ّ‬

‫ﺗﻮﮐﻠﻮﺍ ﻋﻠﻰ ﺍ‪‬‬ ‫ﺗﺰﺟﺮﻭﻩ ﺩﻋﻮﻩ ﺑﻨﻔﺴﻪ ﻭ ّ‬

‫ﺹ ‪١٤٦‬‬

‫ﺍﻟﻤﻨﺘﻘﻢ ﺍﻟﻌﺎﺩﻝ ﺍﻟﻘﺪﻳﺮ * )‪ (١٥٤‬ﻗﺪ ﻣﻨﻌﺘﻢ ﻋﻦ‬ ‫ﺍﻻﺭﺗﻘﺂء ﺍﻟﻰ ﺍﻟﻤﻨﺎﺑﺮ ﻣﻦ ﺍﺭﺍﺩ ﺍﻥ ﻳﺘﻠﻮ‬

‫ﺭﺑﻪ ﻓﻠﻴﻘﻌﺪ ﻋﻠﻰ ﺍﻟﮑﺮﺳﻰ‬ ‫ﻋﻠﻴﮑﻢ ٰﺍﻳﺎﺕ ّ‬ ‫ّ‬ ‫ﺭﺑﻪ‬ ‫ﺍﻟﺴﺮﻳﺮ ﻭ ﻳﺬﮐﺮ ﺍ‪ّ ‬‬ ‫ﺍﻟﻤﻮﺿﻮﻉ ﻋﻠﻰ ّ‬

‫ﺍﺣﺐ ﺍ‪‬‬ ‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ * ﻗﺪ‬ ‫ّ‬ ‫ﻭ ّ‬

‫ﻟﻌﺰ‬ ‫ﺍﻟﺴﺮﺭ ﻭ‬ ‫ﺟﻠﻮﺳﮑﻢ ﻋﻠﻰ ّ‬ ‫ﺍﻟﮑﺮﺍﺳﻰ ّ‬ ‫ّ‬

‫ﺣﺐ ﺍ‪ ‬ﻭ ﻣﻄﻠﻊ ﺍﻣﺮﻩ‬ ‫ﻣﺎ ﻋﻨﺪﮐﻢ ﻣﻦ‬ ‫ّ‬

‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ﺍﻟﻤﻴﺴﺮ‬ ‫ﺍﻟﻤﺸﺮﻕ ﺍﻟﻤﻨﻴﺮ * )‪ّ (١٥٥‬‬

‫ﻭ ﺍﻻﻓﻴﻮﻥ ﺍﺟﺘﻨﺒﻮﺍ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺨﻠﻖ‬ ‫ﺹ ‪١٤٧‬‬

‫ﺍﻳﺎﮐﻢ‬ ‫ﻭﻻ‬ ‫ﺗﮑﻮﻧﻦ ﻣﻦ ﺍﻟﻤﺘﺠﺎﻭﺯﻳﻦ * ّ‬ ‫ّ‬ ‫ﺍﻥ ﺗﺴﺘﻌﻤﻠﻮﺍ ﻣﺎ ﺗﮑﺴﻞ ﺑﻪ ﻫﻴﺎﮐﻠﮑﻢ‬

‫ﺍﻧﺎ ﻣﺎ ﺍﺭﺩﻧﺎ ﻟﮑﻢ ّﺍﻻ‬ ‫ﻭ‬ ‫ﻳﻀﺮ ﺍﺑﺪﺍﻧﮑﻢ ّ‬ ‫ّ‬

‫ﻣﺎ ﻳﻨﻔﻌﮑﻢ ﻳﺸﻬﺪ ٰ‬ ‫ﮐﻞ ﺍﻻﺷﻴﺂء‬ ‫ﺑﺬﻟﮏ ّ‬

‫ﻟﻮ ﺍﻧﺘﻢ ﺗﺴﻤﻌﻮﻥ * ) ‪ (١٥٦‬ﺍﺫﺍ ﺩﻋﻴﺘﻢ ﺍﻟﻰ‬ ‫ﺍﻟﻮﻵﺋﻢ ﻭ ﺍﻟﻌﺰﺁﺋﻢ ﺍﺟﻴﺒﻮﺍ ﺑﺎﻟﻔﺮﺡ‬

‫ﺍﻧﻪ‬ ‫ﻭ ﺍﻻﻧﺒﺴﺎﻁ ﻭ ّ‬ ‫ﻭﻓﻰ ﺑﺎﻟﻮﻋﺪ ّ‬ ‫ﺍﻟﺬﻯ ٰ‬ ‫ﺍﻣﻦ ﻣﻦ ﺍﻟﻮﻋﻴﺪ * ٰﻫﺬﺍ ﻳﻮﻡ ﻓﻴﻪ‬

‫ﮐﻞ ﺍﻣﺮ ﺣﮑﻴﻢ * )‪ (١٥٧‬ﻗﺪ ﻇﻬﺮ‬ ‫ﻓﺼﻞ ّ‬ ‫ّ‬ ‫ﺹ ‪١٤٨‬‬

‫ﻃﻮﺑﻰ‬ ‫ﺍﻟﺮﺋﻴﺲ‬ ‫ﺍﻟﺘﻨﮑﻴﺲ ﻟﺮﻣﺰ ّ‬ ‫ﺳﺮ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﺑﺎﻟﺴﺘﺔ‬ ‫ﺍﻳﺪﻩ ﺍ‪ ‬ﻋﻠﻰ ﺍﻻﻗﺮﺍﺭ‬ ‫ّ​ّ‬ ‫ﻟﻤﻦ ّ‬

‫ﺑﻬﺬﻩ ﺍﻻﻟﻒ ﺍﻟﻘﺂﺋﻤﺔ ﺍﻻ‬ ‫ﺍﻟﺘﻰ ﺍﺭﺗﻔﻌﺖ ٰ‬ ‫ّ‬ ‫ﺍﻧﻪ ﻣﻦ ﺍﻟﻤﺨﻠﺼﻴﻦ * ﮐﻢ ﻣﻦ ﻧﺎﺳﮏ‬ ‫ّ‬

‫ﺍﻋﺮﺽ ﻭ ﮐﻢ ﻣﻦ ﺗﺎﺭﮎ ﺍﻗﺒﻞ ﻭ ﻗﺎﻝ‬

‫ﺍﻥ‬ ‫ﻟﮏ ﺍﻟﺤﻤﺪ ﻳﺎ ﻣﻘﺼﻮﺩ ﺍﻟﻌﺎﻟﻤﻴﻦ * ّ‬ ‫ﺍﻻﻣﺮ ﺑﻴﺪ ﺍ‪ ‬ﻳﻌﻄﻰ ﻣﻦ ﻳﺸﺂء ﻣﺎ ﻳﺸﺂء‬

‫ﻋﻤﻦ ﻳﺸﺂء ﻣﺎ ﺍﺭﺍﺩ ﻳﻌﻠﻢ‬ ‫ﻭ ﻳﻤﻨﻊ ّ‬

‫ﻳﺘﺤﺮﮎ ﺑﻪ ﺍﻋﻴﻦ‬ ‫ﺧﺎﻓﻴﺔ ﺍﻟﻘﻠﻮﺏ ﻭ ﻣﺎ‬ ‫ّ‬

‫ﺹ ‪١٤٩‬‬ ‫ﺍﻟﻼﻣﺰﻳﻦ * ﮐﻢ ﻣﻦ ﻏﺎﻓﻞ ﺍﻗﺒﻞ‬ ‫ّ‬

‫ﻋﻠﻰ ﺳﺮﻳﺮ ﺍﻟﻘﺒﻮﻝ‬ ‫ﺑﺎﻟﺨﻠﻮﺹ ﺍﻗﻌﺪﻧﺎﻩ‬ ‫ٰ‬

‫ﺍﻟﻨﺎﺭ‬ ‫ﻭ ﮐﻢ ﻣﻦ ﻋﺎﻗﻞ ﺭﺟﻌﻨﺎﻩ ﺍﻟﻰ ّ‬

‫ﮐﻨﺎ ﺣﺎﮐﻤﻴﻦ *‬ ‫ﺍﻧﺎ ّ‬ ‫ﻋﺪ‪ ‬ﻣﻦ ﻋﻨﺪﻧﺎ ّ‬

‫ﺍﻟﻤﺴﺘﻘﺮ‬ ‫ﺍﻧﻪ ﻟﻤﻈﻬﺮ ﻳﻔﻌﻞ ﺍ‪ ‬ﻣﺎ ﻳﺸﺂء ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﻃﻮﺑﻰ‬ ‫ﻋﻠﻰ ﻋﺮﺵ ﻳﺤﮑﻢ ﻣﺎ ﻳﺮﻳﺪ * )‪(١٥٨‬‬ ‫ٰ‬ ‫ٰ‬ ‫ﻟﻤﻦ ﻭﺟﺪ ﻋﺮﻑ ﺍﻟﻤﻌﺎﻧﻰ ﻣﻦ ﺍﺛﺮ ٰﻫﺬﺍ‬ ‫ﺗﺤﺮﮎ ﻓﺎﺣﺖ‬ ‫ﺍﻟﻘﻠﻢ ّ‬ ‫ﺍﻟﺬﻯ ﺍﺫﺍ ّ‬

‫ﺗﻮﻗﻒ‬ ‫ﻧﺴﻤﺔ ﺍ‪ ‬ﻓﻴﻤﺎ ﺳﻮﺍﻩ ﻭ ﺍﺫﺍ ّ‬ ‫ﺹ ‪١٥٠‬‬

‫ﻇﻬﺮﺕ ﮐﻴﻨﻮﻧﺔ ﺍﻻﻃﻤﻴﻨﺎﻥ ﻓﻰ ﺍﻻﻣﮑﺎﻥ‬ ‫ﺍﻟﺮﺣﻤﻦ ﻣﻈﻬﺮ ٰﻫﺬﺍ ﺍﻟﻔﻀﻞ‬ ‫ﺗﻌﺎﻟﻰ ّ ٰ‬

‫ﺍﻟﻈﻠﻢ ﻇﻬﺮ‬ ‫ﺍﻟﻌﻈﻴﻢ * ﻗﻞ ﺑﻤﺎ ﺣﻤﻞ ّ‬

‫ﺍﻟﺬﻟﺔ ﻻﺡ‬ ‫ﺍﻟﻌﺪﻝ ﻓﻴﻤﺎ ﺳﻮﺍﻩ ﻭ ﺑﻤﺎ ﺍﻗﺒﻞ ّ ّ‬

‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ‬ ‫ﻋﺰ ﺍ‪ ‬ﺑﻴﻦ ﺍﻟﻌﺎﻟﻤﻴﻦ * ) ‪ّ (١٥٩‬‬ ‫ّ‬ ‫ﺍﻟﻀﺮﻭﺭﺓ‬ ‫ﺣﻤﻞ ﺍﻻﺕ ﺍﻟﺤﺮﺏ ّﺍﻻ ﺣﻴﻦ ّ‬

‫ﺍﺣﻞ ﻟﮑﻢ ﻟﺒﺲ ﺍﻟﺤﺮﻳﺮ ﻗﺪ ﺭﻓﻊ ﺍ‪‬‬ ‫ﻭ‬ ‫ّ‬

‫ﺍﻟﻠﺤﻰ‬ ‫ﻋﻨﮑﻢ ﺣﮑﻢ‬ ‫ﺍﻟﺤﺪ ﻓﻰ ّ‬ ‫ّ‬ ‫ﺍﻟﻠﺒﺎﺱ ﻭ ّ ٰ‬ ‫ﺍﻧﻪ ﻟﻬﻮ ٰ‬ ‫ﺍﻻﻣﺮ‬ ‫ﻓﻀ‪ ‬ﻣﻦ ﻋﻨﺪﻩ ّ‬ ‫ﺹ ‪١٥١‬‬ ‫ﺍﻟﻌﻠﻴﻢ * ﺍﻋﻤﻠﻮﺍ ﻣﺎ ﻻ ﺗﻨﮑﺮﻩ ﺍﻟﻌﻘﻮﻝ‬ ‫ﺍﻟﻤﺴﺘﻘﻴﻤﺔ ﻭ ﻻ ﺗﺠﻌﻠﻮﺍ ﺍﻧﻔﺴﮑﻢ‬

‫ﻃﻮﺑﻰ ﻟﻤﻦ‬ ‫ﻣﻠﻌﺐ ﺍﻟﺠﺎﻫﻠﻴﻦ *‬ ‫ٰ‬

‫ﺗﺰﻳﻦ ﺑﻄﺮﺍﺯ ٰ‬ ‫ﺍﻧﻪ‬ ‫ﺍﻻﺩﺍﺏ ﻭ ﺍﻻﺧﻼﻕ ّ‬ ‫ّ‬

‫ﺭﺑﻪ ﺑﺎﻟﻌﻤﻞ ﺍﻟﻮﺍﺿﺢ‬ ‫ﻣﻤﻦ ﻧﺼﺮ ّ‬ ‫ّ‬

‫ﻋﻤﺮﻭﺍ ﺩﻳﺎﺭ ﺍ‪ ‬ﻭ ﺑﻼﺩﻩ‬ ‫ﺍﻟﻤﺒﻴﻦ * )‪ّ (١٦٠‬‬

‫ﺍﻟﻤﻘﺮﺑﻴﻦ *‬ ‫ﺑﺘﺮﻧﻤﺎﺕ‬ ‫ّ‬ ‫ﺛﻢ ﺍﺫﮐﺮﻭﻩ ﻓﻴﻬﺎ ّ‬ ‫ّ‬ ‫ﺑﺎﻟﻠﺴﺎﻥ ﮐﻤﺎ ﺗﻌﻤﺮ‬ ‫ﺍﻧﻤﺎ ﺗﻌﻤﺮ ﺍﻟﻘﻠﻮﺏ ّ‬ ‫ّ‬

‫ﺍﻟﺪﻳﺎﺭ ﺑﺎﻟﻴﺪ ﻭ ﺍﺳﺒﺎﺏ ﺍﺧﺮ‬ ‫ﺍﻟﺒﻴﻮﺕ ﻭ ّ‬

‫ﺹ ‪١٥٢‬‬ ‫ﻟﮑﻞ ﺷﻰء ﺳﺒﺒﴼ ﻣﻦ ﻋﻨﺪﻧﺎ‬ ‫ﻗﺪﺭﻧﺎ‬ ‫ّ‬ ‫ﻗﺪ ّ‬ ‫ﺗﻮﮐﻠﻮﺍ ﻋﻠﻰ ﺍﻟﺤﮑﻴﻢ‬ ‫ﺗﻤﺴﮑﻮﺍ ﺑﻪ ﻭ ّ‬ ‫ّ‬

‫ﺍﻗﺮ ﺑﺎ‪ ‬ﻭ ٰﺍﻳﺎﺗﻪ‬ ‫ﺍﻟﺨﺒﻴﺮ * )‪(١٦١‬‬ ‫ﻃﻮﺑﻰ ﻟﻤﻦ ّ‬ ‫ٰ‬

‫ﻋﻤﺎ ﻳﻔﻌﻞ ٰﻫﺬﻩ‬ ‫ﻭ ﺍﻋﺘﺮﻑ ﺑﺎﻧّﻪ ﻻ ﻳﺴﺌﻞ ّ‬ ‫ﮐﻠﻤﺔ ﻗﺪ ﺟﻌﻠﻬﺎ ﺍ‪ ‬ﻃﺮﺍﺯ ﺍﻟﻌﻘﺂﺋﺪ‬

‫ﻭ ﺍﺻﻠﻬﺎ ﻭ ﺑﻬﺎ ﻳﻘﺒﻞ ﻋﻤﻞ ﺍﻟﻌﺎﻣﻠﻴﻦ *‬ ‫ﺍﺟﻌﻠﻮﺍ ٰﻫﺬﻩ ﺍﻟﮑﻠﻤﺔ ﻧﺼﺐ ﻋﻴﻮﻧﮑﻢ‬

‫ﺗﺰﻟﮑﻢ ﺍﺷﺎﺭﺍﺕ ﺍﻟﻤﻌﺮﺿﻴﻦ * )‪ (١٦٢‬ﻟﻮ‬ ‫ﻟﺌﻼ ّ‬ ‫ّ‬

‫ﺣﺮﻡ ﻓﻰ ﺍﺯﻝ ٰ‬ ‫ﺍﻻﺯﺍﻝ ﺍﻭ‬ ‫ّ‬ ‫ﻳﺤﻞ ﻣﺎ ّ‬ ‫ﺹ ‪١٥٣‬‬

‫ﺑﺎﻟﻌﮑﺲ ﻟﻴﺲ ﻻﺣﺪ ﺍﻥ ﻳﻌﺘﺮﺽ ﻋﻠﻴﻪ‬

‫ﺍﻧﻪ ﻣﻦ‬ ‫ﻭ ّ‬ ‫ﺗﻮﻗﻒ ﻓﻰ ّ‬ ‫ﺍﻟﺬﻯ ّ‬ ‫ﺍﻗﻞ ﻣﻦ ٰﺍﻥ ّ‬

‫ﺑﻬﺬﺍ ﺍﻻﺻﻞ‬ ‫ﺍﻟﺬﻯ ﻣﺎ ﻓﺎﺯ ٰ‬ ‫ﺍﻟﻤﻌﺘﺪﻳﻦ * )‪ (١٦٣‬ﻭ ّ‬

‫ﺗﺤﺮﮐﻪ ﺍﺭﻳﺎﺡ‬ ‫ﺍﻻﺳﻨﻰ ﻭ ﺍﻟﻤﻘﺎﻡ‬ ‫ﺍﻻﻋﻠﻰ ّ‬ ‫ٰ‬ ‫ٰ‬

‫ﺗﻘﻠﺒﻪ ﻣﻘﺎﻻﺕ ﺍﻟﻤﺸﺮﮐﻴﻦ *‬ ‫ﺍﻟﺸﺒﻬﺎﺕ ﻭ ّ‬ ‫ّ‬

‫ﺑﻬﺬﺍ ﺍﻻﺻﻞ ﻗﺪ ﻓﺎﺯ ﺑﺎﻻﺳﺘﻘﺎﻣﺔ‬ ‫ﻣﻦ ﻓﺎﺯ ٰ‬

‫ﺍﻟﺬﻯ‬ ‫ﺣﺒﺬﺍ ٰﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ‬ ‫ﺍﻻﺑﻬﻰ ّ‬ ‫ﺍﻟﮑﺒﺮﻯ ّ‬ ‫ٰ‬ ‫ٰ‬

‫ﮐﻞ ﻟﻮﺡ ﻣﻨﻴﻊ * ٰ‬ ‫ﮐﺬﻟﮏ‬ ‫ﺯﻳﻦ ّ‬ ‫ﺑﺬﮐﺮﻩ ّ‬

‫ﺍﻟﺮﻳﺐ‬ ‫ﻳﻌﻠﻤﮑﻢ ﺍ‪ ‬ﻣﺎ ّ‬ ‫ّ‬ ‫ﻳﺨﻠﺼﮑﻢ ﻋﻦ ّ‬

‫ﺹ ‪١٥٤‬‬

‫ﺍﻟﺪﻧﻴﺎ ﻭ ٰ‬ ‫ﺍﻧﻪ‬ ‫ﻳﻨﺠﻴﮑﻢ ﻓﻰ ّ‬ ‫ﺍﻻﺧﺮﺓ ّ‬ ‫ﻭ ﺍﻟﺤﻴﺮﺓ ﻭ ّ‬ ‫ﺍﻟﺬﻯ‬ ‫ﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﮑﺮﻳﻢ * ﻫﻮ ّ‬

‫ﺍﻧﻪ‬ ‫ﺍﻟﺮﺳﻞ ﻭ ﺍﻧﺰﻝ ﺍﻟﮑﺘﺐ‬ ‫ﻋﻠﻰ ّ‬ ‫ﺍﺭﺳﻞ ّ‬ ‫ٰ‬

‫ﻻ ٰﺍﻟﻪ ّﺍﻻ ﺍﻧﺎ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺤﮑﻴﻢ * )‪ (١٦٤‬ﻳﺎ ﺍﺭﺽ‬ ‫ﻳﺤﺒﻪ‬ ‫ﺍﻧﺎ ﻧﺮﺍﮎ‬ ‫ﻋﻠﻰ ﻣﺎ ﻻ ّ‬ ‫ﺍﻟﺮﺁء ّ‬ ‫ﺍﻟﮑﺎﻑ ﻭ ّ‬ ‫ٰ‬

‫ﺍﻃﻠﻊ ﺑﻪ ﺍﺣﺪ‬ ‫ﻧﺮﻯ ﻣﻨﮏ ﻣﺎ ﻻ ّ‬ ‫ﺍ‪ ‬ﻭ ٰ‬

‫ﻳﻤﺮ‬ ‫ّﺍﻻ ﺍ‪ ‬ﺍﻟﻌﻠﻴﻢ ﺍﻟﺨﺒﻴﺮ * ﻭ ﻧﺠﺪ ﻣﺎ ّ‬

‫ﮐﻞ‬ ‫ﺍﻟﺴﺮ ﻋﻨﺪﻧﺎ ﻋﻠﻢ ّ‬ ‫ﺳﺮ ّ ّ‬ ‫ﻣﻨﮏ ﻓﻰ ّ‬

‫ﺷﻰء ﻓﻰ ﻟﻮﺡ ﻣﺒﻴﻦ * ﻻ ﺗﺤﺰﻧﻰ ٰ‬ ‫ﺑﺬﻟﮏ‬ ‫ﺹ ‪١٥٥‬‬

‫ﺳﻮﻑ ﻳﻈﻬﺮ ﺍ‪ ‬ﻓﻴﮏ ﺍﻭﻟﻰ ﺑﺄﺱ‬ ‫ﺷﺪﻳﺪ ﻳﺬﮐﺮﻭﻧﻨﻰ ﺑﺎﺳﺘﻘﺎﻣﺔ ﻻ ﺗﻤﻨﻌﻬﻢ‬

‫ﺍﺷﺎﺭﺍﺕ ﺍﻟﻌﻠﻤﺂء ﻭ ﻻ ﺗﺤﺠﺒﻬﻢ ﺷﺒﻬﺎﺕ‬

‫ﺍﻟﻤﺮﻳﺒﻴﻦ * ٓ‬ ‫ﺍﻭﻟﺌﮏ ﻳﻨﻈﺮﻭﻥ ﺍ‪ ‬ﺑﺎﻋﻴﻨﻬﻢ‬

‫ﺍﻧﻬﻢ ﻣﻦ‬ ‫ﻭ ﻳﻨﺼﺮﻭﻧﻪ ﺑﺎﻧﻔﺴﻬﻢ ﺍﻻ ّ‬

‫ﻧﺰﻟﺖ‬ ‫ﺍﻟﺮﺍﺳﺨﻴﻦ * )‪ (١٦٥‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﻠﻤﺂء ّ‬ ‫ّ‬ ‫ﻟﻤﺎ ّ‬

‫ٰ‬ ‫ﺍﻟﺒﻴﻨﺎﺕ ﺭﺃﻳﻨﺎﮐﻢ‬ ‫ﺍﻻﻳﺎﺕ ﻭ ﻇﻬﺮﺕ ّ‬

‫ﺧﻠﻒ ﺍﻟﺤﺠﺒﺎﺕ ﺍﻥ ٰﻫﺬﺍ ّﺍﻻ ﺷﻰء‬

‫ﻋﺠﺎﺏ * ﻗﺪ ﺍﻓﺘﺨﺮﺗﻢ ﺑﺎﺳﻤﻰ ﻭ ﻏﻔﻠﺘﻢ‬ ‫ﺹ ‪١٥٦‬‬ ‫ﺑﺎﻟﺤﺠﺔ‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﻋﻦ ﻧﻔﺴﻰ ﺍﺫ ﺍﺗﻰ ّ ٰ‬ ‫ّ‬

‫ﺍﻳﺎﮐﻢ‬ ‫ﺍﻧﺎ ﺧﺮﻗﻨﺎ ﺍﻻﺣﺠﺎﺏ ّ‬ ‫ﻭ ﺍﻟﺒﺮﻫﺎﻥ * ّ‬

‫ﮐﺴﺮﻭﺍ‬ ‫ﺍﻟﻨﺎﺱ ﺑﺤﺠﺎﺏ ٰﺍﺧﺮ ّ‬ ‫ﺍﻥ ﺗﺤﺠﺒﻮﺍ ّ‬

‫ﺳﻼﺳﻞ ﺍﻻﻭﻫﺎﻡ ﺑﺎﺳﻢ ﻣﺎﻟﮏ ﺍﻻﻧﺎﻡ‬

‫ﺗﮑﻮﻧﻦ ﻣﻦ ﺍﻟﺨﺎﺩﻋﻴﻦ * ﺍﺫﺍ ﺍﻗﺒﻠﺘﻢ‬ ‫ﻭﻻ‬ ‫ّ‬ ‫ﺍﻟﻰ ﺍ‪ ‬ﻭ ﺩﺧﻠﺘﻢ ٰﻫﺬﺍ ﺍﻻﻣﺮ ﻻ ﺗﻔﺴﺪﻭﺍ‬

‫ﻓﻴﻪ ﻭ ﻻ ﺗﻘﻴﺴﻮﺍ ﮐﺘﺎﺏ ﺍ‪ ‬ﺑﺎﻫﻮﺁﺋﮑﻢ‬ ‫ٰﻫﺬﺍ ﻧﺼﺢ ﺍ‪ ‬ﻣﻦ ﻗﺒﻞ ﻭ ﻣﻦ ﺑﻌﺪ‬

‫ﻳﺸﻬﺪ ٰ‬ ‫ﺑﺬﻟﮏ ﺷﻬﺪﺁء ﺍ‪ ‬ﻭ ﺍﺻﻔﻴﺂﺋﻪ‬

‫ﺹ ‪١٥٧‬‬

‫ﮐﻞ ﻟﻪ ﺷﺎﻫﺪﻭﻥ * )‪ (١٦٦‬ﺍﺫﮐﺮﻭﺍ‬ ‫ﺍﻧﺎ ّ‬ ‫ّ‬

‫ﺑﻤﺤﻤﺪ ﻗﺒﻞ ﺣﺴﻦ‬ ‫ﺳﻤﻰ‬ ‫ّ‬ ‫ﺍﻟﺸﻴﺦ ّﺍﻟﺬﻯ ّ‬ ‫ّ‬

‫ﻟﻤﺎ‬ ‫ﻭ ﮐﺎﻥ ﻣﻦ ﺍﻋﻠﻢ ﺍﻟﻌﻠﻤﺂء ﻓﻰ ﻋﺼﺮﻩ ّ‬ ‫ﺍﻟﺤﻖ ﺍﻋﺮﺽ ﻋﻨﻪ ﻫﻮ ﻭ ﺍﻣﺜﺎﻟﻪ‬ ‫ﻇﻬﺮ‬ ‫ّ‬

‫ﻳﻨﻘﻰ ﺍﻟﻘﻤﺢ‬ ‫ﻭ ﺍﻗﺒﻞ ﺍﻟﻰ ﺍ‪ ‬ﻣﻦ ّ‬

‫ﻋﻠﻰ ﺯﻋﻤﻪ‬ ‫ﺍﻟﺸﻌﻴﺮ * ﻭ ﮐﺎﻥ ﻳﮑﺘﺐ‬ ‫ﻭ ّ‬ ‫ٰ‬

‫ﻟﻤﺎ ﺍﺗﻰ‬ ‫ﺍﺣﮑﺎﻡ ﺍ‪ ‬ﻓﻰ ّ‬ ‫ﺍﻟﻠﻴﻞ ﻭ ّ‬ ‫ﺍﻟﻨﻬﺎﺭ ﻭ ّ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ ﻣﺎ ﻧﻔﻌﻪ ﺣﺮﻑ ﻣﻨﻬﺎ ﻟﻮ ﻧﻔﻌﻪ‬

‫ﻟﻢ ﻳﻌﺮﺽ ﻋﻦ ﻭﺟﻪ ﺑﻪ ﺍﻧﺎﺭﺕ ﻭﺟﻮﻩ‬ ‫ﺹ ‪١٥٨‬‬

‫ﺍﻟﻤﻘﺮﺑﻴﻦ * ﻟﻮ ٰﺍﻣﻨﺘﻢ ﺑﺎ‪ ‬ﺣﻴﻦ ﻇﻬﻮﺭﻩ‬ ‫ّ‬

‫ﺍﻟﻨﺎﺱ ﻭ ﻣﺎ ﻭﺭﺩ ﻋﻠﻴﻨﺎ‬ ‫ﻣﺎ ﺍﻋﺮﺽ ﻋﻨﻪ ّ‬

‫ﺗﮑﻮﻧﻦ‬ ‫ﺍﺗﻘﻮﺍ ﺍ‪ ‬ﻭ ﻻ‬ ‫ّ‬ ‫ﻣﺎ ﺗﺮﻭﻧﻪ ﺍﻟﻴﻮﻡ ّ‬

‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﻤﻨﻌﮑﻢ‬ ‫ﻣﻦ ﺍﻟﻐﺎﻓﻠﻴﻦ * )‪ّ (١٦٧‬‬ ‫ﺍﻻﺳﻤﺂء ﻋﻦ ﻣﺎﻟﮑﻬﺎ ﺍﻭ ﻳﺤﺠﺒﮑﻢ ﺫﮐﺮ‬

‫ﺍﻟﺬﮐﺮ ﺍﻟﺤﮑﻴﻢ * ﺍﺳﺘﻌﻴﺬﻭﺍ‬ ‫ﻋﻦ ٰﻫﺬﺍ ّ‬

‫ﺑﺎ‪ ‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﻠﻤﺂء ﻭ ﻻ ﺗﺠﻌﻠﻮﺍ ﺍﻧﻔﺴﮑﻢ‬

‫ﺣﺠﺎﺑﴼ ﺑﻴﻨﻰ ﻭ ﺑﻴﻦ ﺧﻠﻘﻰ ٰ‬ ‫ﮐﺬﻟﮏ ﻳﻌﻈﮑﻢ‬

‫ﻟﺌﻼ ﺗﺤﺒﻂ ﺍﻋﻤﺎﻟﮑﻢ‬ ‫ﺍ‪ ‬ﻭ ﻳﺄﻣﺮﮐﻢ ﺑﺎﻟﻌﺪﻝ ّ‬

‫ﺹ ‪١٥٩‬‬

‫ﺍﻟﺬﻯ ﺍﻋﺮﺽ‬ ‫ﺍﻥ ّ‬ ‫ﻭ ﺍﻧﺘﻢ ﻏﺎﻓﻠﻮﻥ * ّ‬ ‫ﻋﻦ ٰﻫﺬﺍ ﺍﻻﻣﺮ ﻫﻞ ﻳﻘﺪﺭ ﺍﻥ ﻳﺜﺒﺖ‬

‫ﺣﻘﴼ ﻓﻰ ﺍﻻﺑﺪﺍﻉ ﻻ ﻭ ﻣﺎﻟﮏ ﺍﻻﺧﺘﺮﺍﻉ‬ ‫ّ‬

‫ﺍﻟﻨﺎﺱ ﻓﻰ ﺣﺠﺎﺏ ﻣﺒﻴﻦ * ﻗﻞ‬ ‫ﻭﻟﮑﻦ ّ‬ ‫ٰ ّ‬ ‫ﻧﻴﺮ‬ ‫ﺑﻪ ﺍﺷﺮﻗﺖ ﺷﻤﺲ‬ ‫ﺍﻟﺤﺠﺔ ﻭ ﻻﺡ ّ‬ ‫ّ‬

‫ﺍﺗﻘﻮﺍ ﺍ‪ ‬ﻳﺎ‬ ‫ﺍﻟﺒﺮﻫﺎﻥ ﻟﻤﻦ ﻓﻰ ﺍﻻﻣﮑﺎﻥ ّ‬

‫ﺍﻳﺎﮐﻢ‬ ‫ﺍﻭﻟﻰ ﺍﻻﺑﺼﺎﺭ ﻭ ﻻ ﺗﻨﮑﺮﻭﻥ * ّ‬

‫ﺍﻟﻨﺒﺄ‬ ‫ﺍﻥ ﻳﻤﻨﻌﮑﻢ ﺫﮐﺮ‬ ‫ﺍﻟﻨﺒﻰ ﻋﻦ ٰﻫﺬﺍ ّ‬ ‫ّ ّ‬ ‫ﺍﻻﻋﻈﻢ ﺍﻭ ﺍﻟﻮﻻﻳﺔ ﻋﻦ ﻭﻻﻳﺔ ﺍ‪‬‬

‫ﺹ ‪١٦٠‬‬ ‫ﮐﻞ‬ ‫ﺍﻟﻤﻬﻴﻤﻨﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ * ﻗﺪ ﺧﻠﻖ ّ‬ ‫ﮐﻞ ﺍﻣﺮ ﺑﺎﻣﺮﻩ‬ ‫ﺍﺳﻢ ﺑﻘﻮﻟﻪ ﻭ ّ‬ ‫ﻋﻠﻖ ّ‬

‫ﺍﻟﻤﺒﺮﻡ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺪﻳﻊ * ﻗﻞ ٰﻫﺬﺍ ﻳﻮﻡ‬

‫ﺍ‪ ‬ﻻ ﻳﺬﮐﺮ ﻓﻴﻪ ّﺍﻻ ﻧﻔﺴﻪ ﺍﻟﻤﻬﻴﻤﻨﺔ‬

‫ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ * ٰﻫﺬﺍ ﺍﻣﺮ ﺍﺿﻄﺮﺏ‬

‫ﺍﻟﺘﻤﺎﺛﻴﻞ * )‪(١٦٨‬‬ ‫ﻣﻨﻪ ﻣﺎ ﻋﻨﺪﮐﻢ ﻣﻦ ﺍﻻﻭﻫﺎﻡ ﻭ ّ‬ ‫ﻧﺮﻯ ﻣﻨﮑﻢ ﻣﻦ ﻳﺄﺧﺬ ﺍﻟﮑﺘﺎﺏ‬ ‫ﻗﺪ ٰ‬

‫ﺍﺳﺘﺪﻟﺖ‬ ‫ﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺍ‪ ‬ﮐﻤﺎ‬ ‫ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻠﺔ ﺑﮑﺘﺎﺑﻬﺎ ﻋﻠﻰ ﺍ‪ ‬ﺍﻟﻤﻬﻴﻤﻦ‬ ‫ﮐﻞ ّ‬ ‫ّ‬

‫ﺹ ‪١٦١‬‬

‫ﺍﻟﺤﻖ ﻻ ﺗﻐﻨﻴﮑﻢ‬ ‫ﺍﻟﻘﻴﻮﻡ * ﻗﻞ ﺗﺎ‪‬‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻟﻴﻮﻡ ﮐﺘﺐ ﺍﻟﻌﺎﻟﻢ ﻭ ﻻ ﻣﺎ ﻓﻴﻪ ﻣﻦ‬

‫ﺍﻟﺬﻯ‬ ‫ﺍﻟﺼﺤﻒ ّﺍﻻ ٰ‬ ‫ﺑﻬﺬﺍ ﺍﻟﮑﺘﺎﺏ ّ‬ ‫ّ‬

‫ﺍﻧﻪ ﻻ ٰﺍﻟﻪ‬ ‫ﻳﻨﻄﻖ ﻓﻰ ﻗﻄﺐ ﺍﻻﺑﺪﺍﻉ ّ‬

‫ّﺍﻻ ﺍﻧﺎ ﺍﻟﻌﻠﻴﻢ ﺍﻟﺤﮑﻴﻢ * )‪ (١٦٩‬ﻳﺎ ﻣﻌﺸﺮ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﮑﻮﻧﻮﺍ ﺳﺒﺐ‬ ‫ﺍﻟﻌﻠﻤﺂء ّ‬

‫ﺍﻻﺧﺘﻼﻑ ﻓﻰ ﺍﻻﻃﺮﺍﻑ ﮐﻤﺎ ﮐﻨﺘﻢ‬

‫ﺍﻭﻝ ﺍﻻﻣﺮ ﺍﺟﻤﻌﻮﺍ‬ ‫ّ‬ ‫ﻋﻠﺔ ﺍﻻﻋﺮﺍﺽ ﻓﻰ ّ‬ ‫ﻋﻠﻰ ٰﻫﺬﻩ ﺍﻟﮑﻠﻤﺔ ّﺍﻟﺘﻰ ﺑﻬﺎ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ّ‬ ‫ٰ‬

‫ﺹ ‪١٦٢‬‬ ‫ﺻﺎﺣﺖ ﺍﻟﺤﺼﺎﺓ ﺍﻟﻤﻠﮏ ‪ ‬ﻣﻄﻠﻊ‬ ‫ﺍﻻﻳﺎﺕ ٰ‬ ‫ٰ‬ ‫ﮐﺬﻟﮏ ﻳﻌﻈﮑﻢ ﺍ‪ ‬ﻓﻀ‪‬‬

‫ﺍﻧﻪ ﻟﻬﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﮑﺮﻳﻢ * )‪(١٧٠‬‬ ‫ﻣﻦ ﻋﻨﺪﻩ ّ‬ ‫ﺍﻧﻪ‬ ‫ﺍﺫﮐﺮﻭﺍ ﺍﻟﮑﺮﻳﻢ ﺍﺫ ﺩﻋﻮﻧﺎﻩ ﺍﻟﻰ ﺍ‪ّ ‬‬

‫ﺍﺗﺒﻊ ﻫﻮﺍﻩ ﺑﻌﺪ ﺍﺫ ﺍﺭﺳﻠﻨﺎ‬ ‫ﺍﺳﺘﮑﺒﺮ ﺑﻤﺎ ّ‬

‫ﻗﺮﺕ ﺑﻪ ﻋﻴﻦ ﺍﻟﺒﺮﻫﺎﻥ ﻓﻰ‬ ‫ﺍﻟﻴﻪ ﻣﺎ ّ‬

‫ﻋﻠﻰ ﻣﻦ ﻓﻰ‬ ‫ﺣﺠﺔ ﺍ‪‬‬ ‫ﺗﻤﺖ ّ‬ ‫ﺍﻻﻣﮑﺎﻥ ﻭ ّ‬ ‫ٰ‬

‫ﺍﻧﺎ ﺍﻣﺮﻧﺎﻩ‬ ‫ّ ٰ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ * ّ‬

‫ﺑﺎﻻﻗﺒﺎﻝ ﻓﻀ‪ ‬ﻣﻦ ﺍﻟﻐﻨﻰ ﺍﻟﻤﺘﻌﺎﻝ‬ ‫ّ‬ ‫ﺹ ‪١٦٣‬‬

‫ﺍﻟﻰ ﺍﻥ ﺍﺧﺬﺗﻪ ﺯﺑﺎﻧﻴﺔ‬ ‫ّ‬ ‫ﻭﻟﻰ ﻣﺪﺑﺮﴽ ٰ‬ ‫ﺍﻧﻪ ّ ٰ‬

‫ﮐﻨﺎ‬ ‫ﺍﻧﺎ ّ‬ ‫ﺍﻟﻌﺬﺍﺏ ﻋﺪ‪ ‬ﻣﻦ ﺍ‪ّ ‬‬

‫ﻋﻠﻰ‬ ‫ﺍﺧﺮﻗﻦ ﺍﻻﺣﺠﺎﺏ‬ ‫ﺷﺎﻫﺪﻳﻦ * )‪(١٧١‬‬ ‫ّ‬ ‫ٰ‬ ‫ﺷﺄﻥ ﻳﺴﻤﻊ ﺍﻫﻞ ﺍﻟﻤﻠﮑﻮﺕ ﺻﻮﺕ‬ ‫ﺧﺮﻗﻬﺎ ٰﻫﺬﺍ ﺍﻣﺮﺍ‪ ‬ﻣﻦ ﻗﺒﻞ ﻭ ﻣﻦ‬

‫ﻃﻮﺑﻰ ﻟﻤﻦ ﻋﻤﻞ ﺑﻤﺎ ﺍﻣﺮ ﻭﻳﻞ‬ ‫ﺑﻌﺪ‬ ‫ٰ‬

‫ﺍﻧﺎ ﻣﺎ ﺍﺭﺩﻧﺎ ﻓﻰ ﺍﻟﻤﻠﮏ ّﺍﻻ‬ ‫ﻟﻠﺘﺎﺭﮐﻴﻦ * )‪ّ (١٧٢‬‬ ‫ّ‬

‫ﮐﻔﻰ ﺑﺎ‪ ‬ﻋﻠﻰ‬ ‫ﻇﻬﻮﺭ ﺍ‪ ‬ﻭ ﺳﻠﻄﺎﻧﻪ ﻭ‬ ‫ٰ‬ ‫ّ‬ ‫ﺍﻧﺎ ﻣﺎ ﺍﺭﺩﻧﺎ ﻓﻰ ﺍﻟﻤﻠﮑﻮﺕ ّﺍﻻ‬ ‫ﺷﻬﻴﺪﴽ * ّ‬ ‫ﺹ ‪١٦٤‬‬

‫ﮐﻔﻰ ﺑﺎ‪ ‬ﻋﻠﻰ‬ ‫ﻋﻠﻮ ﺍﻣﺮﺍ‪ ‬ﻭ ﺛﻨﺂﺋﻪ ﻭ‬ ‫ّ‬ ‫ٰ‬ ‫ّ‬ ‫ﺍﻧﺎ ﻣﺎ ﺍﺭﺩﻧﺎ ﻓﻰ ﺍﻟﺠﺒﺮﻭﺕ ّﺍﻻ‬ ‫ﻭﮐﻴ‪ّ * ‬‬

‫ﮐﻔﻰ ﺑﺎ‪‬‬ ‫ﻧﺰﻝ ﻣﻦ ﻋﻨﺪﻩ ﻭ‬ ‫ﺫﮐﺮ ﺍ‪ ‬ﻭ ﻣﺎ ّ‬ ‫ٰ‬

‫ﻃﻮﺑﻰ ﻟﮑﻢ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﻠﻤﺂء‬ ‫ﻣﻌﻴﻨﴼ * )‪(١٧٣‬‬ ‫ٰ‬ ‫ﻓﻰ ﺍﻟﺒﻬﺂء ﺗﺎ‪ ‬ﺍﻧﺘﻢ ﺍﻣﻮﺍﺝ ﺍﻟﺒﺤﺮ‬

‫ﺍﻻﻋﻈﻢ ﻭ ﺍﻧﺠﻢ ﺳﻤﺂء ﺍﻟﻔﻀﻞ ﻭ ﺍﻟﻮﻳﺔ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ *‬ ‫ﺍﻟﻨﺼﺮ ﺑﻴﻦ ّ ٰ‬ ‫ّ‬ ‫ﺍﻟﺒﺮﻳﺔ‬ ‫ﺍﻧﺘﻢ ﻣﻄﺎﻟﻊ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺑﻴﻦ‬ ‫ّ‬

‫ﻭ ﻣﺸﺎﺭﻕ ﺍﻟﺒﻴﺎﻥ ﻟﻤﻦ ﻓﻰ ﺍﻻﻣﮑﺎﻥ‬

‫ﺹ ‪١٦٥‬‬

‫ﻃﻮﺑﻰ ﻟﻤﻦ ﺍﻗﺒﻞ ﺍﻟﻴﮑﻢ ﻭﻳﻞ ﻟﻠﻤﻌﺮﺿﻴﻦ *‬ ‫ٰ‬ ‫ﻳﻨﺒﻐﻰ ﺍﻟﻴﻮﻡ ﻟﻤﻦ ﺷﺮﺏ ﺭﺣﻴﻖ ﺍﻟﺤﻴﻮﺍﻥ‬

‫ﺍﻟﺮﺣﻤﻦ ﺍﻥ ﻳﮑﻮﻥ‬ ‫ﺭﺑﻪ ّ ٰ‬ ‫ﻣﻦ ﻳﺪ ﺍﻟﻄﺎﻑ ّ‬ ‫ﮐﺎﻟﺸﺮﻳﺎﻥ ﻓﻰ ﺟﺴﺪ ﺍﻻﻣﮑﺎﻥ‬ ‫ﻧﺒﺎﺿﴼ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻞ ﻋﻈﻢ ﺭﻣﻴﻢ * )‪(١٧٤‬‬ ‫ﻟﻴﺘﺤﺮﮎ ﺑﻪ ﺍﻟﻌﺎﻟﻢ ﻭ ّ‬ ‫ّ‬

‫ﻳﺎ ﺍﻫﻞ ﺍﻻﻧﺸﺂء ﺍﺫﺍ ﻃﺎﺭﺕ ﺍﻟﻮﺭﻗﺂء ﻋﻦ‬

‫ﺍﻟﺜﻨﺂء ﻭ ﻗﺼﺪﺕ ﺍﻟﻤﻘﺼﺪ ﺍﻻﻗﺼﻰ‬ ‫ﺍﻳﮏ ّ‬ ‫ﺍﻻﺧﻔﻰ ﺍﺭﺟﻌﻮﺍ ﻣﺎ ﻻ ﻋﺮﻓﺘﻤﻮﻩ ﻣﻦ‬ ‫ٰ‬

‫ﺍﻟﮑﺘﺎﺏ ﺍﻟﻰ ﺍﻟﻔﺮﻉ ﺍﻟﻤﻨﺸﻌﺐ ﻣﻦ‬ ‫ﺹ ‪١٦٦‬‬

‫ﺍﻻﻋﻠﻰ‬ ‫ٰﻫﺬﺍ ﺍﻻﺻﻞ ﺍﻟﻘﻮﻳﻢ * )‪ ( ١٧٥‬ﻳﺎ ﻗﻠﻢ‬ ‫ٰ‬ ‫ﺭﺑﮏ ﻓﺎﻃﺮ‬ ‫ﺗﺤﺮﮎ ﻋﻠﻰ ّ‬ ‫ﺍﻟﻠﻮﺡ ﺑﺎﺫﻥ ّ‬ ‫ّ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺛﻢ ﺍﺫﮐﺮ ﺍﺫ ﺍﺭﺍﺩ ﻣﻄﻠﻊ ّ‬ ‫ﺍﻟﺴﻤﺂء ّ‬ ‫ّ‬

‫ﻳﻄﻠﻌﻦ‬ ‫ﺍﻟﺘﺠﺮﻳﺪ ّ‬ ‫ﻟﻌﻞ ﺍﻻﺣﺮﺍﺭ ّ ّ‬ ‫ﻣﮑﺘﺐ ّ‬ ‫ﺳﻢ ﺍﻻﺑﺮﺓ ﺑﻤﺎ ﻫﻮ ﺧﻠﻒ‬ ‫ﻋﻠﻰ ﻗﺪﺭ ّ‬ ‫ٰ‬ ‫ﺭﺑﮏ ﺍﻟﻌﺰﻳﺰ‬ ‫ﺍﻻﺳﺘﺎﺭ ﻣﻦ ﺍﺳﺮﺍﺭ ّ‬

‫ﺍﻧﺎ ﺩﺧﻠﻨﺎ ﻣﮑﺘﺐ‬ ‫ّ‬ ‫ﺍﻟﻌﻼﻡ * ﻗﻞ ّ‬

‫ﺍﻟﺘﺒﻴﺎﻥ ﺣﻴﻦ ﻏﻔﻠﺔ ﻣﻦ ﻓﻰ‬ ‫ﺍﻟﻤﻌﺎﻧﻰ ﻭ ّ‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﺍﻻﻣﮑﺎﻥ ﻭ ﺷﺎﻫﺪﻧﺎ ﻣﺎ ﺍﻧﺰﻟﻪ ّ ٰ‬

‫ﺹ ‪١٦٧‬‬

‫ﻭ ﻗﺒﻠﻨﺎ ﻣﺎ ﺍﻫﺪﺍﻩ ﻟﻰ ﻣﻦ ٰﺍﻳﺎﺕ ﺍ‪‬‬

‫ﺍﻟﻘﻴﻮﻡ * ﻭ ﺳﻤﻌﻨﺎ ﻣﺎ ﺷﻬﺪ ﺑﻪ‬ ‫ﺍﻟﻤﻬﻴﻤﻦ ّ‬

‫ﺍﻧﺎ ﮐّﻨﺎ ﺷﺎﻫﺪﻳﻦ * ﻭ ﺍﺟﺒﻨﺎﻩ‬ ‫ﻓﻰ ّ‬ ‫ﺍﻟﻠﻮﺡ ّ‬

‫ﮐﻨﺎ ٰﺍﻣﺮﻳﻦ * )‪ (١٧٦‬ﻳﺎ ﻣﻸ‬ ‫ﺍﻧﺎ ّ‬ ‫ﺑﺎﻣﺮ ﻣﻦ ﻋﻨﺪﻧﺎ ّ‬ ‫ﺍﻧﺎ ﺩﺧﻠﻨﺎ ﻣﮑﺘﺐ ﺍ‪ ‬ﺍﺫ ﺍﻧﺘﻢ‬ ‫ﺍﻟﺒﻴﺎﻥ ّ‬

‫ﺍﻟﻠﻮﺡ ﺍﺫ ﺍﻧﺘﻢ‬ ‫ﺭﺍﻗﺪﻭﻥ * ﻭ ﻻﺣﻈﻨﺎ ّ‬

‫ﺍﻟﺤﻖ ﻗﺪ ﻗﺮﺋﻨﺎﻩ ﻗﺒﻞ‬ ‫ﻧﺂﺋﻤﻮﻥ * ﺗﺎ‪‬‬ ‫ّ‬ ‫ﻧﺰﻭﻟﻪ ﻭ ﺍﻧﺘﻢ ﻏﺎﻓﻠﻮﻥ * ﻗﺪ ﺍﺣﻄﻨﺎ‬

‫ﺍﻟﮑﺘﺎﺏ ﺍﺫ ﮐﻨﺘﻢ ﻓﻰ ﺍﻻﺻﻼﺏ ٰﻫﺬﺍ‬ ‫ﺹ ‪١٦٨‬‬ ‫ﻋﻠﻰ ﻗﺪﺭ ﺍ‪‬‬ ‫ﻋﻠﻰ ﻗﺪﺭﮐﻢ ﻻ‬ ‫ﺫﮐﺮﻯ‬ ‫ٰ‬ ‫ٰ‬

‫ﻳﺸﻬﺪ ٰ‬ ‫ﺑﺬﻟﮏ ﻣﺎ ﻓﻰ ﻋﻠﻢ ﺍ‪ ‬ﻟﻮ ﺍﻧﺘﻢ‬ ‫ﺗﻌﺮﻓﻮﻥ * ﻭ ﻳﺸﻬﺪ ٰ‬ ‫ﺑﺬﻟﮏ ﻟﺴﺎﻥ ﺍ‪‬‬ ‫ﻟﻮ ﺍﻧﺘﻢ ﺗﻔﻘﻬﻮﻥ * ﺗﺎ‪ ‬ﻟﻮ ﻧﮑﺸﻒ‬

‫ﺍﻳﺎﮐﻢ‬ ‫ﺍﻟﺤﺠﺎﺏ ﺍﻧﺘﻢ ﺗﻨﺼﻌﻘﻮﻥ * )‪ّ (١٧٧‬‬

‫ﺍﻧﻪ ﻇﻬﺮ‬ ‫ﺍﻥ ﺗﺠﺎﺩﻟﻮﺍ ﻓﻰ ﺍ‪ ‬ﻭ ﺍﻣﺮﻩ ّ‬

‫ﻋﻠﻰ ﺷﺄﻥ ﺍﺣﺎﻁ ﻣﺎ ﮐﺎﻥ ﻭ ﻣﺎ ﻳﮑﻮﻥ *‬ ‫ٰ‬ ‫ﻧﺘﮑﻠﻢ ﻓﻰ ٰﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ﺑﻠﺴﺎﻥ ﺍﻫﻞ‬ ‫ﻟﻮ‬ ‫ّ‬ ‫ﺍﻟﻤﻠﮑﻮﺕ ﻟﻨﻘﻮﻝ ﻗﺪ ﺧﻠﻖ ﺍ‪ٰ ‬ﺫﻟﮏ‬

‫ﺹ ‪١٦٩‬‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ‬ ‫ﺍﻟﻤﮑﺘﺐ ﻗﺒﻞ ﺧﻠﻖ ّ ٰ‬

‫ﻭ ﺩﺧﻠﻨﺎ ﻓﻴﻪ ﻗﺒﻞ ﺍﻥ ﻳﻘﺘﺮﻥ ﺍﻟﮑﺎﻑ‬ ‫ﺍﻟﻨﻮﻥ * ٰﻫﺬﺍ ﻟﺴﺎﻥ ﻋﺒﺎﺩﻯ‬ ‫ﺑﺮﮐﻨﻬﺎ ّ‬

‫ﺗﻔﮑﺮﻭﺍ ﻓﻴﻤﺎ ﻳﻨﻄﻖ ﺑﻪ ﻟﺴﺎﻥ‬ ‫ﻓﻰ ﻣﻠﮑﻮﺗﻰ‬ ‫ّ‬

‫ﻟﺪﻧﺎ‬ ‫ﺍﻫﻞ ﺟﺒﺮﻭﺗﻰ ﺑﻤﺎ ّ‬ ‫ﻋﻠﻤﻨﺎﻫﻢ ﻋﻠﻤﴼ ﻣﻦ ّ‬

‫ﻭ ﻣﺎ ﮐﺎﻥ ﻣﺴﺘﻮﺭﴽ ﻓﻰ ﻋﻠﻢ ﺍ‪ ‬ﻭ ﻣﺎ ﻳﻨﻄﻖ‬ ‫ﺑﻪ ﻟﺴﺎﻥ ﺍﻟﻌﻈﻤﺔ ﻭ ﺍﻻﻗﺘﺪﺍﺭ ﻓﻰ ﻣﻘﺎﻣﻪ‬

‫ﺍﻟﻤﺤﻤﻮﺩ * )‪ (١٧٨‬ﻟﻴﺲ ٰﻫﺬﺍ ﺍﻣﺮ ﺗﻠﻌﺒﻮﻥ ﺑﻪ‬

‫ﺑﺎﻭﻫﺎﻣﮑﻢ ﻭ ﻟﻴﺲ ٰﻫﺬﺍ ﻣﻘﺎﻡ ﻳﺪﺧﻞ‬ ‫ﺹ ‪١٧٠‬‬

‫ﮐﻞ ﺟﺒﺎﻥ ﻣﻮﻫﻮﻡ * ﺗﺎ‪ٰ ‬ﻫﺬﺍ‬ ‫ﻓﻴﻪ ّ‬

‫ﻣﻀﻤﺎﺭ ﺍﻟﻤﮑﺎﺷﻔﺔ ﻭ ﺍﻻﻧﻘﻄﺎﻉ ﻭ ﻣﻴﺪﺍﻥ‬ ‫ﺍﻟﻤﺸﺎﻫﺪﺓ ﻭ ﺍﻻﺭﺗﻔﺎﻉ ﻻ ﻳﺠﻮﻝ ﻓﻴﻪ ّﺍﻻ‬

‫ﺍﻟﺬﻳﻦ ﻧﺒﺬﻭﺍ ﺍﻻﻣﮑﺎﻥ‬ ‫ﻓﻮﺍﺭﺱ ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ّ‬ ‫ﺍﻭﻟﺌﮏ ﺍﻧﺼﺎﺭ ﺍ‪ ‬ﻓﻰ ﺍﻻﺭﺽ‬ ‫ٓ‬

‫ﻭ ﻣﺸﺎﺭﻕ ﺍﻻﻗﺘﺪﺍﺭ ﺑﻴﻦ ﺍﻟﻌﺎﻟﻤﻴﻦ * )‪(١٧٩‬‬ ‫ﺭﺑﮑﻢ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﻳﻤﻨﻌﮑﻢ ﻣﺎ ﻓﻰ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ّ‬ ‫ّ‬

‫ﻧﺰﻝ ﻟﺬﮐﺮﻯ ﻟﻮ‬ ‫ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺗﺎ‪ّ ‬‬ ‫ﺍﻧﻪ ﻗﺪ ّ‬

‫ﺍﻧﺘﻢ ﺗﻌﺮﻓﻮﻥ * ﻻ ﻳﺠﺪ ﻣﻨﻪ ﺍﻟﻤﺨﻠﺼﻮﻥ‬ ‫ﺹ ‪١٧١‬‬

‫ﻋﻠﻰ‬ ‫ﺣﺒﻰ ﻭ ﺍﺳﻤﻰ ﺍﻟﻤﻬﻴﻤﻦ‬ ‫ّﺍﻻ ﻋﺮﻑ ّ‬ ‫ٰ‬ ‫ﮐﻞ ﺷﺎﻫﺪ ﻭ ﻣﺸﻬﻮﺩ * ﻗﻞ ﻳﺎ ﻗﻮﻡ‬ ‫ّ‬

‫ﺍﻻﻋﻠﻰ‬ ‫ﻧﺰﻝ ﻣﻦ ﻗﻠﻤﻰ‬ ‫ّ‬ ‫ﺍﻟﻰ ﻣﺎ ّ‬ ‫ٰ‬ ‫ﺗﻮﺟﻬﻮﺍ ٰ‬ ‫ﺍﻥ ﻭﺟﺪﺗﻢ ﻣﻨﻪ ﻋﺮﻑ ﺍ‪ ‬ﻻ ﺗﻌﺘﺮﺿﻮﺍ‬ ‫ﻋﻠﻴﻪ ﻭ ﻻ ﺗﻤﻨﻌﻮﺍ ﺍﻧﻔﺴﮑﻢ ﻋﻦ ﻓﻀﻞ‬

‫ﺍ‪ ‬ﻭ ﺍﻟﻄﺎﻓﻪ ٰ‬ ‫ﺍﻧﻪ‬ ‫ﮐﺬﻟﮏ ﻳﻨﺼﺤﮑﻢ ﺍ‪ّ ‬‬

‫ﺍﻟﻨﺎﺻﺢ ﺍﻟﻌﻠﻴﻢ * )‪ (١٨٠‬ﻣﺎ ﻻ ﻋﺮﻓﺘﻤﻮﻩ‬ ‫ﻟﻬﻮ ّ‬

‫ﺭﺏ‬ ‫ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻓﺎﺳﺌﻠﻮﺍ ﺍ‪ّ ‬‬ ‫ﺭﺑﮑﻢ ﻭ ّ‬

‫ﻳﺒﻴﻦ‬ ‫ﺍﻧﻪ ﻟﻮ ﻳﺸﺂء ّ‬ ‫ﺍﻻﻭﻟﻴﻦ * ّ‬ ‫ٰﺍﺑﺂﺋﮑﻢ ّ‬

‫ﺹ ‪١٧٢‬‬

‫ﻧﺰﻝ ﻓﻴﻪ ﻭ ﻣﺎ ﺳﺘﺮ ﻓﻰ ﺑﺤﺮ‬ ‫ﻟﮑﻢ ﻣﺎ ّ‬

‫ﺍﻧﻪ‬ ‫ﮐﻠﻤﺎﺗﻪ ﻣﻦ ﻟﺌﺎﻟﺊ ﺍﻟﻌﻠﻢ ﻭ ﺍﻟﺤﮑﻤﺔ ّ‬

‫ﻟﻬﻮ ﺍﻟﻤﻬﻴﻤﻦ ﻋﻠﻰ ﺍﻻﺳﻤﺂء ﻻ ٰﺍﻟﻪ ّﺍﻻ ﻫﻮ‬

‫ﺍﻟﻨﻈﻢ‬ ‫ﺍﻟﻘﻴﻮﻡ * )‪ (١٨١‬ﻗﺪ ﺍﺿﻄﺮﺏ ّ‬ ‫ﺍﻟﻤﻬﻴﻤﻦ ّ‬

‫ﺍﻟﻨﻈﻢ ﺍﻻﻋﻈﻢ ﻭ ﺍﺧﺘﻠﻒ‬ ‫ﻣﻦ ٰﻫﺬﺍ ّ‬

‫ﺍﻟﺬﻯ ﻣﺎ ﺷﻬﺪﺕ‬ ‫ﺍﻟﺘﺮﺗﻴﺐ ٰ‬ ‫ﺑﻬﺬﺍ ﺍﻟﺒﺪﻳﻊ ّ‬ ‫ّ‬

‫ﻋﻴﻦ ﺍﻻﺑﺪﺍﻉ ﺷﺒﻬﻪ )‪ (١٨٢‬ﺍﻏﺘﻤﺴﻮﺍ ﻓﻰ ﺑﺤﺮ‬

‫ﺗﻄﻠﻌﻮﻥ ﺑﻤﺎ ﻓﻴﻪ ﻣﻦ ﻟﺌﺎﻟﺊ‬ ‫ﻟﻌﻞ ّ‬ ‫ﺑﻴﺎﻧﻰ ّ‬

‫ﺗﻮﻗﻔﻮﺍ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ّ‬ ‫ﺍﻟﺤﮑﻤﺔ ﻭ ﺍﻻﺳﺮﺍﺭ * ّ‬

‫ﺹ ‪١٧٣‬‬ ‫ﺍﻟﺬﻯ ﺑﻪ ﻇﻬﺮﺕ ﺳﻠﻄﻨﺔ‬ ‫ﻓﻰ ٰﻫﺬﺍ ﺍﻻﻣﺮ ّ‬

‫ﺍ‪ ‬ﻭ ﺍﻗﺘﺪﺍﺭﻩ ﺍﺳﺮﻋﻮﺍ ﺍﻟﻴﻪ ﺑﻮﺟﻮﻩ ﺑﻴﻀﺂء‬

‫ٰﻫﺬﺍ ﺩﻳﻦ ﺍ‪ ‬ﻣﻦ ﻗﺒﻞ ﻭ ﻣﻦ ﺑﻌﺪ ﻣﻦ‬

‫ﻓﺎﻥ ﺍ‪ ‬ﻟﻐﻨﻰ‬ ‫ﺍﺭﺍﺩ ﻓﻠﻴﻘﺒﻞ ﻭ ﻣﻦ ﻟﻢ ﻳﺮﺩ ّ‬ ‫ّ‬ ‫ﻋﻦ ﺍﻟﻌﺎﻟﻤﻴﻦ * )‪ (١٨٣‬ﻗﻞ ٰﻫﺬﺍ ﻟﻘﺴﻄﺎﺱ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ‬ ‫ﺍﻟﻬﺪﻯ ﻟﻤﻦ ﻓﻰ ّ ٰ‬ ‫ٰ‬

‫ﻭ ﺍﻟﺒﺮﻫﺎﻥ ﺍﻻﻋﻈﻢ ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﺮﻓﻮﻥ *‬ ‫ﺣﺠﺔ ﻓﻰ ﺍﻻﻋﺼﺎﺭ‬ ‫ﻗﻞ ﺑﻪ ﺛﺒﺖ ّ‬ ‫ﮐﻞ ّ‬ ‫ﺍﺳﺘﻐﻨﻰ‬ ‫ﻟﻮ ﺍﻧﺘﻢ ﺗﻮﻗﻨﻮﻥ * ﻗﻞ ﺑﻪ‬ ‫ٰ‬

‫ﺹ ‪١٧٤‬‬

‫ﮐﻞ ﻋﺎﻟﻢ ﻭ ﻋﺮﺝ‬ ‫ﮐﻞ ﻓﻘﻴﺮ ﻭ ّ‬ ‫ﺗﻌﻠﻢ ّ‬ ‫ّ‬

‫ﺍﻳﺎﮐﻢ‬ ‫ﺍﻟﺼﻌﻮﺩ ﺍﻟﻰ ﺍ‪ّ ‬‬ ‫ﻣﻦ ﺍﺭﺍﺩ ّ‬ ‫ﺍﻥ ﺗﺨﺘﻠﻔﻮﺍ ﻓﻴﻪ ﮐﻮﻧﻮﺍ ﮐﺎﻟﺠﺒﺎﻝ‬ ‫ﺭﺑﮑﻢ ﺍﻟﻌﺰﻳﺰ‬ ‫ﺍﻟﺮﻭﺍﺳﺦ ﻓﻰ ﺍﻣﺮ ّ‬ ‫ّ‬

‫ﺍﻟﻮﺩﻭﺩ * ) ‪ (١٨٤‬ﻗﻞ ﻳﺎ ﻣﻄﻠﻊ ﺍﻻﻋﺮﺍﺽ‬ ‫ﺑﺎﻟﺤﻖ ﺑﻴﻦ‬ ‫ﺛﻢ ﺍﻧﻄﻖ‬ ‫ّ‬ ‫ﺩﻉ ﺍﻻﻏﻤﺎﺽ ّ‬

‫ﻋﻠﻰ‬ ‫ﺍﻟﺨﻠﻖ ﺗﺎ‪ ‬ﻗﺪ ﺟﺮﺕ ﺩﻣﻮﻋﻰ‬ ‫ٰ‬ ‫ﺍﻟﻰ‬ ‫ﺧﺪﻭﺩﻯ ﺑﻤﺎ ﺍﺭﺍﮎ ﻣﻘﺒ‪ٰ ‬‬

‫ﺳﻮﺍﮎ‬ ‫ﻋﻤﻦ ﺧﻠﻘﮏ ﻭ ّ‬ ‫ﻫﻮﺍﮎ ﻭ ﻣﻌﺮﺿﴼ ّ‬ ‫ﺹ ‪١٧٥‬‬ ‫ﺭﺑﻴﻨﺎﮎ ﻓﻰ‬ ‫ﺍﺫﮐﺮ ﻓﻀﻞ ﻣﻮﻻﮎ ﺍﺫ ّ‬

‫ﺍﺗﻖ‬ ‫ّ‬ ‫ﺍﻻﻳﺎﻡ ﻟﺨﺪﻣﺔ ﺍﻻﻣﺮ ّ‬ ‫ﺍﻟﻠﻴﺎﻟﻰ ﻭ ّ‬

‫ﺍﻟﺘﺎﺋﺒﻴﻦ * ﻫﺒﻨﻰ‬ ‫ﺍ‪ ‬ﻭ ﮐﻦ ﻣﻦ ّ‬

‫ﺍﻟﻨﺎﺱ ﺍﻣﺮﮎ ﻫﻞ ﻳﺸﺘﺒﻪ‬ ‫ﺍﺷﺘﺒﻪ ﻋﻠﻰ ّ‬

‫ﺛﻢ‬ ‫ﻋﻠﻰ ﻧﻔﺴﮏ ﺧﻒ ﻋﻦ ﺍ‪ّ ‬‬ ‫ٰ‬

‫ﺍﺫﮐﺮ ﺍﺫ ﮐﻨﺖ ﻗﺂﺋﻤﴼ ﻟﺪﻯ ﺍﻟﻌﺮﺵ‬

‫ﻭ ﮐﺘﺒﺖ ﻣﺎ ﺍﻟﻘﻴﻨﺎﮎ ﻣﻦ ٰﺍﻳﺎﺕ‬

‫ﺍﻳﺎﮎ‬ ‫ﺍ‪ ‬ﺍﻟﻤﻬﻴﻤﻦ ﺍﻟﻤﻘﺘﺪﺭ ﺍﻟﻘﺪﻳﺮ * ّ‬

‫ﺍﻻﺣﺪﻳﺔ‬ ‫ﺍﻟﺤﻤﻴﺔ ﻋﻦ ﺷﻄﺮ‬ ‫ﺍﻥ ﺗﻤﻨﻌﮏ‬ ‫ّ‬ ‫ّ‬ ‫ﺹ ‪١٧٦‬‬ ‫ﺗﻮﺟﻪ ﺍﻟﻴﻪ ﻭ ﻻ ﺗﺨﻒ ﻣﻦ ﺍﻋﻤﺎﻟﮏ‬ ‫ّ‬ ‫ﺍﻧﻪ ﻳﻐﻔﺮ ﻣﻦ ﻳﺸﺂء ﺑﻔﻀﻞ ﻣﻦ‬ ‫ّ‬

‫ﻋﻨﺪﻩ ﻻ ٰﺍﻟﻪ ّﺍﻻ ﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﮑﺮﻳﻢ *‬ ‫ﺍﻧﻤﺎ ﻧﻨﺼﺤﮏ ﻟﻮﺟﻪ ﺍ‪ ‬ﺍﻥ ﺍﻗﺒﻠﺖ‬ ‫ّ‬

‫ﺭﺑﮏ‬ ‫ﻓﻠﻨﻔﺴﮏ ﻭ ﺍﻥ ﺍﻋﺮﺿﺖ ّ‬ ‫ﺍﻥ ّ‬

‫ﺍﺗﺒﻌﻮﮎ‬ ‫ﻏﻨﻰ ﻋﻨﮏ ﻭ ﻋﻦ ّ‬ ‫ﺍﻟﺬﻳﻦ ّ‬ ‫ّ‬ ‫ﺑﻮﻫﻢ ﻣﺒﻴﻦ * ﻗﺪ ﺍﺧﺬ ﺍ‪‬‬

‫ﻣﻦ ﺍﻏﻮﺍﮎ ﻓﺎﺭﺟﻊ ﺍﻟﻴﻪ ﺧﺎﺿﻌﴼ‬ ‫ﻳﮑﻔﺮ ﻋﻨﮏ‬ ‫ﺧﺎﺷﻌﴼ‬ ‫ّ‬ ‫ﺍﻧﻪ ّ‬ ‫ﻣﺘﺬﻟ‪ّ ‬‬ ‫ﺹ ‪١٧٧‬‬ ‫ﺍﻟﺘﻮﺍﺏ‬ ‫ﺳﻴﺌﺎﺗﮏ ّ‬ ‫ﺭﺑﮏ ﻟﻬﻮ ّ ّ‬ ‫ﺍﻥ ّ‬ ‫ّ‬

‫ﺍﻟﺮﺣﻴﻢ * )‪ٰ (١٨٥‬ﻫﺬﺍ ﻧﺼﺢ ﺍ‪‬‬ ‫ﺍﻟﻌﺰﻳﺰ ّ‬

‫ﺍﻟﺴﺎﻣﻌﻴﻦ * ٰﻫﺬﺍ‬ ‫ﻟﻮ ﺍﻧﺖ ﻣﻦ ّ‬

‫ﻓﻀﻞ ﺍ‪ ‬ﻟﻮ ﺍﻧﺖ ﻣﻦ ﺍﻟﻤﻘﺒﻠﻴﻦ *‬

‫ﺍﻟﺸﺎﻋﺮﻳﻦ *‬ ‫ٰﻫﺬﺍ ﺫﮐﺮ ﺍ‪ ‬ﻟﻮ ﺍﻧﺖ ﻣﻦ ّ‬

‫ٰﻫﺬﺍ ﮐﻨﺰ ﺍ‪ ‬ﻟﻮ ﺍﻧﺖ ﻣﻦ ﺍﻟﻌﺎﺭﻓﻴﻦ * )‪(١٨٦‬‬

‫ٰﻫﺬﺍ ﮐﺘﺎﺏ ﺍﺻﺒﺢ ﻣﺼﺒﺎﺡ ﺍﻟﻘﺪﻡ‬ ‫ﻟﻠﻌﺎﻟﻢ ﻭ ﺻﺮﺍﻃﻪ ﺍﻻﻗﻮﻡ ﺑﻴﻦ‬

‫ﺍﻧﻪ ﻟﻤﻄﻠﻊ ﻋﻠﻢ ﺍ‪‬‬ ‫ﺍﻟﻌﺎﻟﻤﻴﻦ * ﻗﻞ ّ‬ ‫ﺹ ‪١٧٨‬‬

‫ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ * ﻭ ﻣﺸﺮﻕ ﺍﻭﺍﻣﺮ‬ ‫ﺍ‪ ‬ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﺮﻓﻮﻥ * )‪ (١٨٧‬ﻻ ﺗﺤﻤﻠﻮﺍ‬

‫ﻋﻠﻰ ﺍﻟﺤﻴﻮﺍﻥ ﻣﺎ ﻳﻌﺠﺰ ﻋﻦ ﺣﻤﻠﻪ‬

‫ﺍﻧﺎ ﻧﻬﻴﻨﺎﮐﻢ ﻋﻦ ٰﺫﻟﮏ ﻧﻬﻴﴼ ﻋﻈﻴﻤﴼ‬ ‫ّ‬

‫ﻓﻰ ﺍﻟﮑﺘﺎﺏ ﮐﻮﻧﻮﺍ ﻣﻈﺎﻫﺮ ﺍﻟﻌﺪﻝ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ *)‪(١٨٨‬‬ ‫ﻭ ﺍﻻﻧﺼﺎﻑ ﺑﻴﻦ ّ ٰ‬ ‫ﻣﻦ ﻗﺘﻞ ﻧﻔﺴﴼ ﺧﻄﺎ ‪ ‬ﻓﻠﻪ ﺩﻳﺔ‬

‫ﺍﻟﻰ ﺍﻫﻠﻬﺎ ﻭ ﻫﻰ ﻣﺎﺋﺔ‬ ‫ّ‬ ‫ﻣﺴﻠﻤﺔ ٰ‬

‫ﺍﻟﺬﻫﺐ ﺍﻋﻤﻠﻮﺍ ﺑﻤﺎ‬ ‫ﻣﺜﻘﺎﻝ ﻣﻦ ّ‬

‫ﺹ ‪١٧٩‬‬

‫ﺗﮑﻮﻧﻦ‬ ‫ﺍﻟﻠﻮﺡ ﻭ ﻻ‬ ‫ﺍﻣﺮﺗﻢ ﺑﻪ ﻓﻰ ّ‬ ‫ّ‬

‫ﻣﻦ ﺍﻟﻤﺘﺠﺎﻭﺯﻳﻦ * )‪ (١٨٩‬ﻳﺎ ﺍﻫﻞ ﺍﻟﻤﺠﺎﻟﺲ‬ ‫ﺍﻟﻠﻐﺎﺕ‬ ‫ﻓﻰ ﺍﻟﺒﻼﺩ ﺍﺧﺘﺎﺭﻭﺍ ﻟﻐﺔ ﻣﻦ ّ‬ ‫ﻟﻴﺘﮑﻠﻢ ﺑﻬﺎ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ‬ ‫ّ‬

‫ﻭ ٰ‬ ‫ﺍﻥ ﺍ‪‬‬ ‫ﮐﺬﻟﮏ ﻣﻦ ﺍﻟﺨﻄﻮﻁ ّ‬

‫ﻳﺒﻴﻦ ﻟﮑﻢ ﻣﺎ ﻳﻨﻔﻌﮑﻢ ﻭ ﻳﻐﻨﻴﮑﻢ‬ ‫ّ‬

‫ﺍﻟﻔﻀﺎﻝ ﺍﻟﻌﻠﻴﻢ‬ ‫ﺍﻧﻪ ﻟﻬﻮ‬ ‫ّ‬ ‫ﻋﻦ ﺩﻭﻧﮑﻢ ّ‬ ‫ﺍﻻﺗﺤﺎﺩ‬ ‫ﺍﻟﺨﺒﻴﺮ * ٰﻫﺬﺍ ﺳﺒﺐ ّ‬

‫ﺍﻟﮑﺒﺮﻯ‬ ‫ﺍﻟﻌﻠﺔ‬ ‫ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ * ﻭ ّ‬ ‫ٰ‬ ‫ﺹ ‪١٨٠‬‬

‫ﺍﻟﺘﻤﺪﻥ ﻟﻮ ﺍﻧﺘﻢ ﺗﺸﻌﺮﻭﻥ *‬ ‫ﻟﻼﺗﻔﺎﻕ ﻭ ّ ّ‬ ‫ّ‬

‫ﺍﻧﺎ ﺟﻌﻠﻨﺎ ﺍﻻﻣﺮﻳﻦ ﻋﻼﻣﺘﻴﻦ ﻟﺒﻠﻮﻍ‬ ‫ّ‬

‫ﺍﻷﺱ ﺍﻻﻋﻈﻢ‬ ‫ﺍﻻﻭﻝ ﻭ ﻫﻮ‬ ‫ّ‬ ‫ﺍﻟﻌﺎﻟﻢ ّ‬

‫ﺍﻟﺜﺎﻧﻰ‬ ‫ﻧﺰﻟﻨﺎﻩ ﻓﻰ ﺍﻟﻮﺍﺡ‬ ‫ﺍﺧﺮﻯ ﻭ ّ‬ ‫ّ‬ ‫ٰ‬

‫ﺍﻟﻠﻮﺡ ﺍﻟﺒﺪﻳﻊ * )‪(١٩٠‬‬ ‫ﻧﺰﻝ ﻓﻰ ٰﻫﺬﺍ ّ‬ ‫ّ‬

‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ﺷﺮﺏ ﺍﻻﻓﻴﻮﻥ‬ ‫ﻗﺪ ّ‬

‫ﺍﻧﺎ ﻧﻬﻴﻨﺎﮐﻢ ﻋﻦ ٰﺫﻟﮏ ﻧﻬﻴﴼ ﻋﻈﻴﻤﴼ ﻓﻰ‬ ‫ّ‬

‫*‬

‫ﻣﻨﻰ‬ ‫ﺍﻟﮑﺘﺎﺏ ﻭ ّ‬ ‫ﺍﻧﻪ ﻟﻴﺲ ّ‬ ‫ﺍﻟﺬﻯ ﺷﺮﺏ ّ‬ ‫ﺍﺗﻘﻮﺍ ﺍ‪ ‬ﻳﺎ ﺍﻭﻟﻰ ﺍﻻﻟﺒﺎﺏ *‬ ‫ّ‬ ‫ﻣﻠﺤﻘﺎﺗﻰ ﺑﺮ‬ ‫ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻟﻪ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ‬

‫ﺹ ‪٣٠‬‬ ‫ﺗﻮﺿﻴﺢ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﻠﺤﻘﺎﺗﻰ ﺑﺮ ﮐﺘﺎﺏ ﺍﻗﺪﺱ‬

‫ﺑﻌﻀﻰ ﺍﺯﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﻧﺎﺯﻟﻪ ﺍﺯﻗﻠﻢﺍﻋﻠﻰ ﺑﻌﺪﺍﺯﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ‬

‫ﻣﺘﻤﻢ ﺁﻥ ﺳﻔﺮ ﺟﻠﻴﻞ ﺍﺳﺖ ‪ .‬ﻋﻤﺪﮤ ﺍﻳﻦ ﺍﻟﻮﺍﺡ‬ ‫ﺷﺎﻣﻞ ﻣﻄﺎﻟﺒﻰ ﺍﺳﺖ ﮐﻪ ّ‬ ‫ﺩﺭ )ﻣﺠﻤﻮﻋﮥ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ‬

‫ﺷﺪﻩ( ﻃﺒﻊ ﻭ ﻧﺸﺮ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪ .‬ﻗﺴﻤﺘﻰ ﺍﺯ ﻟﻮﺡ ﺍﺷﺮﺍﻗﺎﺕ ﻭ ﺻﻮﺭﺕ‬ ‫ﺻﻼﺕ ﺳﻪ ﮔﺎﻧﮥ ﻣﺬﮐﻮﺭ ﺩﺭ ﺭﺳﺎﻟﮥ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ( ﻭ ﺻﻼﺕ ﻣﻴّﺖ‬

‫ﻣﺬﮐﻮﺭ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺩﺭﺝ ﻣﻴﮕﺮﺩﺩ‪.‬‬ ‫ﺹ ‪٣١‬‬

‫ﻟﻮﺡ ﺍﺷﺮﺍﻗﺎﺕ‬ ‫ﺍﺷﺮﺍﻕ ﻫﺸﺘﻢ‬

‫ﺍﻳﻦ ﻓﻘﺮﻩ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ ﺩﺭﺍﻳﻦ ﺣﻴﻦ ﻣﺴﻄﻮﺭ ﻭ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻣﺤﺴﻮﺏ‬ ‫ﻣﻌﻠﻖ ﺍﺳﺖ ﺑﻪ ﺭﺟﺎﻝ ﺑﻴﺖ ﻋﺪﻝ ﺍﻟﻬﻰ ﺍﻳﺸﺎﻧﻨﺪ ﺍﻣﻨﺎءﺍ‪ ‬ﺑﻴﻦ‬ ‫ﻣﻠﺖ ّ‬ ‫ﺍﻣﻮﺭ ّ‬ ‫ﻋﺒﺎﺩﻩ ﻭﻣﻄﺎﻟﻊ ﺍﻻﻣﺮﻓﻰ ﺑﻼﺩﻩ‪.‬‬

‫ﻣﺮﺑﻰ ﻋﺎﻟﻢ ﻋﺪﻝ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﺩﺍﺭﺍﻯ ﺩﻭ ﺭﮐﻦ ﺍﺳﺖ‬ ‫ﻳﺎ ﺣﺰﺏ ﺍ‪ّ ‬‬

‫ﻣﺠﺎﺯﺍﺕ ﻭ ﻣﮑﺎﻓﺎﺕ ﻭﺍﻳﻦ ﺩﻭﺭﮐﻦ ﺩﻭ ﭼﺸﻤﻪ ﺍﻧﺪ ﺍﺯﺑﺮﺍﻯ ﺣﻴﺎﺕ ﺍﻫﻞ‬ ‫ﻋﺎﻟﻢ ﭼﻮﻧﮑﻪ ﻫﺮ ﺭﻭﺯ ﺭﺍﺍﻣﺮﻯ ﻭﻫﺮﺣﻴﻦ ﺭﺍ ﺣﮑﻤﺘﻰ ﻣﻘﺘﻀﻰ ﻟﺬﺍﺍﻣﻮﺭ‬

‫ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﺭﺍﺟﻊ ﺗﺎ ﺁﻧﭽﻪ ﺭﺍ ﻣﺼﻠﺤﺖ ﻭﻗﺖ ﺩﺍﻧﻨﺪ ﻣﻌﻤﻮﻝ ﺩﺍﺭﻧﺪ‬

‫ﻧﻔﻮﺳﻰ ﮐﻪ ﻟﻮﺟﻪ ﺍ‪ ‬ﺑﺮ ﺧﺪﻣﺖ ﺍﻣﺮ ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ ﺍﻳﺸﺎﻥ ﻣﻠﻬﻤﻨﺪ ﺑﻪ‬

‫ﺳﻴﺎﺳﻴﻪ ﮐﻞ ﺭﺍﺟﻊ ﺍﺳﺖ‬ ‫ﺍﻟﻬﺎﻣﺎﺕ ﻏﻴﺒﻰ ﺍﻟﻬﻰ ﺑﺮﮐﻞ ﺍﻃﺎﻋﺖ ﻻﺯﻡ ﺍﻣﻮﺭ‬ ‫ّ‬

‫ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﻭ ﻋﺒﺎﺩﺍﺕ ﺑﻤﺎ ﺍﻧﺰﻟﻪ ﺍ‪ ‬ﻓﻰ ﺍﻟﮑﺘﺎﺏ‪.‬‬

‫ﻣﺤﺒﺖ ﻭ ﻣﻄﺎﻟﻊ ﻋﻨﺎﻳﺖ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﻭﻫﺴﺘﻴﺪ‬ ‫ﻳﺎ ﺍﻫﻞ ﺑﻬﺎء ﺷﻤﺎ ﻣﺸﺎﺭﻕ‬ ‫ّ‬ ‫ﻟﺴﺎﻥ ﺭﺍ ﺑﻪ ﺳﺐ ﻭ ﻟﻌﻦ ﺍﺣﺪﻯ ﻣﻴﺎﻻﺋﻴﺪ ﻭ ﭼﺸﻢ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ ﻻﻳﻖ‬

‫ﻧﻴﺴﺖ ﺣﻔﻆ ﻧﻤﺎﺋﻴﺪ ﺁﻧﭽﻪ ﺭﺍ ﺩﺍﺭﺍﺋﻴﺪ ﺑﻨﻤﺎﺋﻴﺪ ﺍﮔﺮ ﻣﻘﺒﻮﻝ ﺍﻓﺘﺎﺩ ﻣﻘﺼﻮﺩ‬ ‫ﺍﻟﻘﻴﻮﻡ‬ ‫ﺗﻌﺮﺽ ﺑﺎﻃﻞ ﺫﺭﻭﻩ ﺑﻨﻔﺴﻪ ﻣﻘﺒﻠﻴﻦ ﺍﻟﻰ ﺍ‪ ‬ﺍﻟﻤﻬﻴﻤﻦ ّ‬ ‫ﺣﺎﺻﻞ ﻭ ّﺍﻻ ّ‬

‫ﻇﻞ‬ ‫ﺳﺒﺐ ﺣﺰﻥ ﻣﺸﻮﻳﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﻓﺴﺎﺩ ﻭ ﻧﺰﺍﻉ ﺍﻣﻴﺪ ﻫﺴﺖ ﺩﺭ ّ‬

‫ﺳﺪﺭﮤ ﻋﻨﺎﻳﺖ ﺍﻟﻬﻰ ﺗﺮﺑﻴﺖ ﺷﻮﻳﺪ ﻭ ﺑﻤﺎ ﺍﺭﺍﺩﻩ ﺍ‪ ‬ﻋﺎﻣﻞ ﮔﺮﺩﻳﺪ ﻫﻤﻪ‬ ‫ﺍﻭﺭﺍﻕ ﻳﮏ ﺷﺠﺮﻳﺪ ﻭ ﻗﻄﺮﻩﻫﺎﻯ ﻳﮏ ﺑﺤﺮ‪.‬‬ ‫ﺹ ‪٣٢‬‬ ‫ﺻﻼﺕ ﮐﺒﻴﺮ‬

‫) ﺩﺭﻫﺮ ‪ ٢٤‬ﺳﺎﻋﺖ ﻳﮏ ﺑﺎﺭ ﺍﺩﺍ ﺷﻮﺩ (‬ ‫ﺍﻟﺮﺣﻴﻢ‬ ‫ﻫﻮﺍﻟﻤﻨﺰﻝ ﺍﻟﻐﻔﻮﺭ ّ‬

‫ﻭﺍﺳﺘﻘﺮ ﻓﻰ ﻣﻘﺎﻣﻪ ﻳﻨﻈﺮ ﺍﻟﻰ ﺍﻟﻴﻤﻴﻦ‬ ‫ﻟﻠﻤﺼﻠﻰ ﺍﻥ ﻳﻘﻮﻡ ﻣﻘﺒ‪ ‬ﺍﻟﻰ ﺍ‪ ‬ﻭﺍﺫﺍ ﻗﺎﻡ‬ ‫ّ‬ ‫ّ‬

‫ﺛﻢ ﻳﻘﻮﻝ ‪:‬‬ ‫ﺭﺑﻪ ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ّ‬ ‫ﻭﺍﻟﺸﻤﺎﻝ ﮐﻤﻦ ﻳﻨﺘﻈﺮ ﺭﺣﻤﺔ ّ‬ ‫ّ‬ ‫ﺍﻟﺮﺣﻴﻢ ّ‬

‫ﺍﻻﺑﻬﻰ ﺑﺎﻥ‬ ‫ﺍﻟﺴﻤﺂء ﺍﺳﺌﻠﮏ ﺑﻤﻄﺎﻟﻊ ﻏﻴﺒﮏ ﺍﻟﻌﻠﻰ‬ ‫ﻳﺎ ٰﺍﻟﻪ ﺍﻻﺳﻤﺂء ﻭ ﻓﺎﻃﺮ ّ‬ ‫ٰ‬ ‫ّ‬ ‫ﺍﻟﺘﻰ ﻣﻨﻌﺘﻨﻰ ﻋﻦ ﻣﺸﺎﻫﺪﺓ ﺟﻤﺎﻟﮏ ﻭ‬ ‫ﺗﺠﻌﻞ‬ ‫ٰ‬ ‫ﺻﻠﻮﺗﻰ ﻧﺎﺭﴽ ﻟﺘﺤﺮﻕ ﺣﺠﺒﺎﺗﻰ ّ‬

‫ﺍﻟﻰ ﺑﺤﺮ ﻭﺻﺎﻟﮏ‪.‬‬ ‫ﻧﻮﺭﴽ ّ‬ ‫ﻳﺪﻟﻨﻰ ٰ‬

‫ﺗﻌﺎﻟﻰ ﻭ ﻳﻘﻮﻝ ‪:‬‬ ‫ﺛﻢ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻟﻠﻘﻨﻮﺕ ‪ ‬ﺗﺒﺎﺭﮎ ﻭ‬ ‫ّ‬ ‫ٰ‬

‫ﻋﻤﺎ‬ ‫ﻳﺎ ﻣﻘﺼﻮﺩ ﺍﻟﻌﺎﻟﻢ ﻭ ﻣﺤﺒﻮﺏ ﺍﻻﻣﻢ ﺗﺮﺍﻧﻰ ﻣﻘﺒ‪ ‬ﺍﻟﻴﮏ ﻣﻨﻘﻄﻌﴼ ّ‬

‫ﺍﻟﺬﻯ ﺑﺤﺮﮐﺘﻪ‬ ‫ﺳﻮﺍﮎ‬ ‫ﺭﺏ‬ ‫ﺗﺤﺮﮐﺖ ﺍﻟﻤﻤﮑﻨﺎﺕ ‪ .‬ﺍﻯ‬ ‫ﻣﺘﻤﺴﮑﴼ ﺑﺤﺒﻠﮏ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺸﻴﺘﮏ ﻭ‬ ‫ﺍﻧﺎ ﻋﺒﺪﮎ ﻭ ﺍﺑﻦ ﻋﺒﺪﮎ ‪ .‬ﺍﮐﻮﻥ ﺣﺎﺿﺮﴽ ﻗﺎﺋﻤﴼ ﺑﻴﻦ ﺍﻳﺎﺩﻯ ّ‬

‫ﺍﺭﺍﺩﺗﮏ ﻭ ﻣﺎ ﺍﺭﻳﺪ ّﺍﻻ ﺭﺿﺂﺋﮏ ‪ .‬ﺍﺳﺌﻠﮏ ﺑﺒﺤﺮ ﺭﺣﻤﺘﮏ ﻭ ﺷﻤﺲ‬

‫ﺍﻟﻤﻘﺪﺳﺔ ﻋﻦ‬ ‫ﻋﺰﺗﮏ‬ ‫ﺗﺤﺐ ﻭ‬ ‫ﻓﻀﻠﮏ ﺑﺎﻥ ﺗﻔﻌﻞ ﺑﻌﺒﺪﮎ ﻣﺎ‬ ‫ّ‬ ‫ﺗﺮﺿﻰ ‪ .‬ﻭ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﮐﻞ ﻣﺎ ﻳﻈﻬﺮ ﻣﻦ ﻋﻨﺪﮎ ﻫﻮ ﻣﻘﺼﻮﺩ ﻗﻠﺒﻰ ﻭ ﻣﺤﺒﻮﺏ‬ ‫ّ‬ ‫ﺍﻟﺜﻨﺂء ّ‬ ‫ﺍﻟﺬﮐﺮ ﻭ ّ‬

‫ﺹ ‪٣٣‬‬

‫ٰ‬ ‫ٰ‬ ‫ﺍﻟﺘﻰ‬ ‫ﺍﻟﻰ ﺍﺭﺍﺩﺗﮏ ّ‬ ‫ﺍﻟﻰ ﺁﻣﺎﻟﻰ ﻭ ﺍﻋﻤﺎﻟﻰ ﺑﻞ ٰ‬ ‫ﻓﺆﺍﺩﻯ ﺍﻟﻬﻰ ﺍﻟﻬﻰ ﻻﺗﻨﻈﺮ ٰ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ‪ .‬ﻭ ﺍﺳﻤﮏ ﺍﻻﻋﻈﻢ ﻳﺎ ﻣﺎﻟﮏ ﺍﻻﻣﻢ ﻣﺎ‬ ‫ﺍﺣﺎﻃﺖ ّ ٰ‬

‫ﺗﺤﺐ ‪.‬‬ ‫ﺍﺣﺐ ﺍﻻ ﻣﺎ‬ ‫ﺍﺭﺩﺕ ّﺍﻻ ﻣﺎ ﺍﺭﺩﺗﻪ ﻭ ﻻ‬ ‫ّ‬ ‫ّ‬ ‫ﺛﻢ ﻳﺴﺠﺪ ﻭﻳﻘﻮﻝ ‪:‬‬ ‫ّ‬

‫ﺳﺒﺤﺎﻧﮏ ﻣﻦ ﺍﻥ ﺗﻮﺻﻒ ﺑﻮﺻﻒ ﻣﺎ ﺳﻮﺍﮎ ﺍﻭﺗﻌﺮﻑ ﺑﻌﺮﻓﺎﻥ ﺩﻭﻧﮏ ‪.‬‬

‫ﺛﻢ ﻳﻘﻮﻡ ﻭ ﻳﻘﻮﻝ ‪:‬‬ ‫ّ‬

‫ﻟﻴﺒﻘﻰ ﺑﻪ ﺫﺍﺗﻰ ﺑﺪﻭﺍﻡ ﺳﻠﻄﻨﺘﮏ ﻭ‬ ‫ﺻﻠﻮﺗﻰ ﮐﻮﺛﺮ ﺍﻟﺤﻴﻮﺍﻥ‬ ‫ﺭﺏ ﻓﺎﺟﻌﻞ‬ ‫ٰ‬ ‫ﺍﻯ ّ‬ ‫ٰ‬

‫ﮐﻞ ﻋﺎﻟﻢ ﻣﻦ ﻋﻮﺍﻟﻤﮏ ‪.‬‬ ‫ﻳﺬﮐﺮﮎ ﻓﻰ ّ‬

‫ﺍﺧﺮﻯ ﻭ ﻳﻘﻮﻝ ‪:‬‬ ‫ﻣﺮﺓ‬ ‫ﺛﻢ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻟﻠﻘﻨﻮﺕ ّ‬ ‫ٰ‬

‫ﺣﺒﮏ ﺍﺷﺘﻌﻞ ﻣﻦ ﻓﻰ‬ ‫ﻳﺎ ﻣﻦ ﻓﻰ ﻓﺮﺍﻗﮏ ﺫﺍﺑﺖ ﺍﻟﻘﻠﻮﺏ ﻭ ﺍﻻﮐﺒﺎﺩ ﻭ ﺑﻨﺎﺭ ّ‬

‫ﺳﺨﺮﺕ ٰ‬ ‫ﻋﻤﺎ‬ ‫ﺍﻟﺒﻼﺩ ﺍﺳﺌﻠﮏ ﺑﺎﺳﻤﮏ ّ‬ ‫ﺍﻟﺬﻯ ﺑﻪ ّ‬ ‫ﺍﻻﻓﺎﻕ ﺑﺎﻥ ﻻ ﺗﻤﻨﻌﻨﻰ ّ‬

‫ﺍﻟﻰ ﻭﻃﻨﻪ‬ ‫ﺗﺮﻯ ﺍﻟﻐﺮﻳﺐ ﺳﺮﻉ‬ ‫ﺍﻟﺮﻗﺎﺏ ‪ .‬ﺍﻯ‬ ‫ﻋﻨﺪﮎ ﻳﺎ ﻣﺎﻟﮏ ّ‬ ‫ّ‬ ‫ﺭﺏ ٰ‬ ‫ٰ‬ ‫ﻇﻞ ﻗﺒﺎﺏ ﻋﻈﻤﺘﮏ ﻭ ﺟﻮﺍﺭ ﺭﺣﻤﺘﮏ ﻭ ﺍﻟﻌﺎﺻﻰ ﻗﺼﺪ ﺑﺤﺮ‬ ‫ﺍﻻﻋﻠﻰ‬ ‫ّ‬ ‫ٰ‬ ‫ﻋﺰﮎ ﻭﺍﻟﻔﻘﻴﺮ ﺍﻓﻖ ﻏﻨﺂﺋﮏ ‪ .‬ﻟﮏ ﺍﻻﻣﺮﻓﻴﻤﺎ‬ ‫ﻏﻔﺮﺍﻧﮏ ّ‬ ‫ﻭﺍﻟﺬﻟﻴﻞ ﺑﺴﺎﻁ ّ‬

‫ﺍﻧﮏ ﺍﻧﺖ ﺍﻟﻤﺤﻤﻮﺩ ﻓﻰ ﻓﻌﻠﮏ ﻭ ﺍﻟﻤﻄﺎﻉ ﻓﻰ ﺣﮑﻤﮏ ﻭ‬ ‫ﺗﺸﺂء‪ .‬ﺍﺷﻬﺪ ّ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ ﻓﻰ ﺍﻣﺮﮎ‪.‬‬

‫ﺹ ‪٣٤‬‬

‫ﻭﺗﻌﺎﻟﻰ ﻭﻳﻘﻮﻝ‪:‬‬ ‫ﻟﻠﺮﮐﻮﻉ ‪ ‬ﺗﺒﺎﺭﮎ‬ ‫ﺛﻢ ﻳﺮﻓﻊ ﻳﺪﻳﻪ‬ ‫ﺛﻢ ﻳﻨﺤﻨﻰ ّ‬ ‫ﻣﺮﺍﺕ ّ‬ ‫ﻭﻳﮑﺒﺮ ٰﺛﻠﺚ ّ‬ ‫ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﻣﻬﺘﺰﴽ ﻓﻰ ﺟﻮﺍﺭﺣﻰ ﻭ ﺍﺭﮐﺎﻧﻰ ﺷﻮﻗﴼ ﻟﻌﺒﺎﺩﺗﮏ ﻭ‬ ‫ﺗﺮﻯ ﺭﻭﺣﻰ‬ ‫ّ‬ ‫ﻳﺎ ٰﺍﻟﻬﻰ ٰ‬

‫ﺷﻐﻔﴼﻟﺬﮐﺮﮎ ﻭ ﺛﻨﺂﺋﮏ ﻭ ﻳﺸﻬﺪ ﺑﻤﺎ ﺷﻬﺪ ﺑﻪ ﻟﺴﺎﻥ ﺍﻣﺮﮎ ﻓﻰ ﻣﻠﮑﻮﺕ‬

‫ﺍﺣﺐ ﺍﻥ ﺍﺳﺌﻠﮏ ﻓﻰ ٰﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ‬ ‫ﺭﺏ‬ ‫ّ‬ ‫ﺑﻴﺎﻧﮏ ﻭ ﺟﺒﺮﻭﺕ ﻋﻠﻤﮏ ‪ .‬ﺍﻯ ّ‬ ‫ﮐﻞ ﻣﺎ ﻋﻨﺪﮎ ﻻﺛﺒﺎﺕ ﻓﻘﺮﻯ ﻭ ﺍﻋﻶء ﻋﻄﺂﺋﮏ ﻭ ﻏﻨﺂﺋﮏ ﻭ ﺍﻇﻬﺎﺭ‬ ‫ّ‬ ‫ﻋﺠﺰﻯ ﻭﺍﺑﺮﺍﺯ ﻗﺪﺭﺗﮏ ﻭﺍﻗﺘﺪﺍﺭﮎ‪.‬‬

‫ﺍﺧﺮﻯ ﻭﻳﻘﻮﻝ‪:‬‬ ‫ﻣﺮﺓ ﺑﻌﺪ‬ ‫ﺛﻢ ﻳﻘﻮﻡ ﻭﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻟﻠﻘﻨﻮﺕ ّ‬ ‫ّ‬ ‫ٰ‬

‫ﺍﻟﻮﻫﺎﺏ ‪ٰ .‬ﻻ ٰﺍﻟﻪ ّﺍﻻ ﺍﻧﺖ ﺍﻟﺤﺎﮐﻢ ﻓﻰ ﺍﻟﻤﺒﺪء ﻭ‬ ‫ٰﻻ ٰﺍﻟﻪ ّﺍﻻ ﺍﻧﺖ ﺍﻟﻌﺰﻳﺰ‬ ‫ّ‬

‫ﻗﻮﺗﻨﻰ ﻭ ﻧﺪﺁﺋﮏ ﺍﻳﻘﻈﻨﻰ‬ ‫ﺍﻟﻤﺂﺏ‪ٰ .‬ﺍﻟﻬﻰ ٰﺍﻟﻬﻰ ﻋﻔﻮﮎ‬ ‫ﺷﺠﻌﻨﻰ ﻭ ﺭﺣﻤﺘﮏ ّ‬ ‫ّ‬

‫ﻟﺪﻯ ﺑﺎﺏ‬ ‫ﻭ ﻓﻀﻠﮏ ﺍﻗﺎﻣﻨﻰ ﻭ ﻫﺪﺍﻧﻰ ﺍﻟﻴﮏ ﻭ ّﺍﻻ ﻣﺎ ﻟﻰ ﻭ ﺷﺄﻧﻰ ﻻ ﻗﻮﻡ‬ ‫ٰ‬

‫ﺍﺗﻮﺟﻪ ﺍﻟﻰ ﺍﻻﻧﻮﺍﺭ ﺍﻟﻤﺸﺮﻗﺔ ﻣﻦ ﺍﻓﻖ ﺳﻤﺂء ﺍﺭﺍﺩﺗﮏ ‪.‬ﺍﻯ‬ ‫ﻣﺪﻳﻦ ﻗﺮﺑﮏ ﺍﻭ‬ ‫ّ‬

‫ﺭﺏ ﺗﺮﻯ ﺍﻟﻤﺴﮑﻴﻦ ﻳﻘﺮﻉ ﺑﺎﺏ ﻓﻀﻠﮏ ﻭ ﺍﻟﻔﺎﻧﻰ ﻳﺮﻳﺪ ﮐﻮﺛﺮ ﺍﻟﺒﻘﺂء ﻣﻦ‬ ‫ّ‬

‫ﮐﻞ ﺍﻻﺣﻮﺍﻝ ﻳﺎ ﻣﻮﻟﻰ ﺍﻻﺳﻤﺂء ﻭ ﻟﻰ‬ ‫ﺍﻳﺎﺩﻯ ﺟﻮﺩﮎ ‪ .‬ﻟﮏ ﺍﻻﻣﺮ ﻓﻰ ّ‬

‫ﺍﻟﺴﻤﺂء‪.‬‬ ‫ﺍﻟﺮﺿﺂء ﻳﺎ ﻓﺎﻃﺮ ّ‬ ‫ﺍﻟﺘﺴﻠﻴﻢ ﻭ ّ‬ ‫ّ‬

‫ﻣﺮﺍﺕ ﻭﻳﻘﻮﻝ ‪:‬‬ ‫ﺛﻢ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ٰﺛﻠﺚ ّ‬ ‫ّ‬ ‫ﮐﻞ ﻋﻈﻴﻢ ‪.‬‬ ‫ﺍ‪ ‬ﺍﻋﻈﻢ ﻣﻦ ّ‬

‫ﺹ ‪٣٥‬‬ ‫ﺛﻢ ﻳﺴﺠﺪ ﻭﻳﻘﻮﻝ ‪:‬‬ ‫ّ‬

‫ﺍﻟﻤﻘﺮﺑﻴﻦ ﺍﻭ ﺍﻥ ﺗﺼﻞ‬ ‫ﺍﻟﻰ ﺳﻤﺂء ﻗﺮﺑﮏ ﺍﺫﮐﺎﺭ‬ ‫ّ‬ ‫ﺳﺒﺤﺎﻧﮏ ﻣﻦ ﺍﻥ ﺗﺼﻌﺪ ٰ‬

‫ﻣﻘﺪﺳﴼﻋﻦ‬ ‫ﺍﻧﮏ ﮐﻨﺖ ّ‬ ‫ﺍﻟﻰ ﻓﻨﺂء ﺑﺎﺑﮏ ﻃﻴﻮﺭ ﺍﻓﺌﺪﺓ ﺍﻟﻤﺨﻠﺼﻴﻦ ‪ .‬ﺍﺷﻬﺪ ّ‬ ‫ﻣﻨﺰﻫﴼ ﻋﻦ ﺍﻻﺳﻤﺂء‪ .‬ﻻ ٰﺍﻟﻪ ّﺍﻻ ﺍﻧﺖ ﺍﻟﻌﻠﻰ‬ ‫ﺍﻻﺑﻬﻰ ‪.‬‬ ‫ّ‬ ‫ﺍﻟﺼﻔﺎﺕ ﻭ ّ‬ ‫ٰ‬ ‫ّ‬

‫ﺛﻢ ﻳﻘﻌﺪ ﻭ ﻳﻘﻮﻝ ‪:‬‬ ‫ّ‬

‫ﻭﺍﻟﺠﻨﺔ ﺍﻟﻌﻠﻴﺎ ﻭ ﻋﻦ ﻭﺭﺍﺋﻬﺎ‬ ‫ﺍﻻﻋﻠﻰ‬ ‫ﺍﺷﻬﺪ ﺑﻤﺎ ﺷﻬﺪﺕ ﺍﻻﺷﻴﺂء ﻭ ﺍﻟﻤﻸ‬ ‫ّ‬ ‫ٰ‬

‫ﺍﻟﺬﻯ‬ ‫ﻟﺴﺎﻥ ﺍﻟﻌﻈﻤﺔ ﻣﻦ ﺍﻻﻓﻖ‬ ‫ﺍﻧﮏ ﺍﻧﺖ ﺍ‪ ‬ﻻ ٰﺍﻟﻪ ّﺍﻻ ﺍﻧﺖ ﻭ ّ‬ ‫ﺍﻻﺑﻬﻰ ّ‬ ‫ٰ‬

‫ﺍﻟﺬﻯ ﺑﻪ ﺍﻗﺘﺮﻥ ﺍﻟﮑﺎﻑ‬ ‫ﺍﻟﺮﻣﺰ ﺍﻟﻤﺨﺰﻭﻥ ّ‬ ‫ﺍﻟﺴﺮ ﺍﻟﻤﮑﻨﻮﻥ ﻭ ّ‬ ‫ﺍﻧﻪ ﻫﻮ ّ ّ‬ ‫ﻇﻬﺮ ّ‬

‫ﺍﻻﻋﻠﻰ ﻭﺍﻟﻤﺬﮐﻮﺭ ﻓﻰ‬ ‫ﺍﻧﻪ ﻫﻮ ﺍﻟﻤﺴﻄﻮﺭ ﻣﻦ ﺍﻟﻘﻠﻢ‬ ‫ﺍﻟﻨﻮﻥ ‪ .‬ﺍﺷﻬﺪ ّ‬ ‫ﺑﺮﮐﻨﻪ ّ‬ ‫ٰ‬ ‫ﻭﺍﻟﺜﺮﻯ ‪.‬‬ ‫ﮐﺘﺐ ﺍ‪ّ ‬‬ ‫ﺭﺏ ﺍﻟﻌﺮﺵ ّ ٰ‬

‫ﺛﻢ ﻳﻘﻮﻡ ﻣﺴﺘﻘﻴﻤﴼ ﻭﻳﻘﻮﻝ‪:‬‬ ‫ّ‬

‫ﺗﺮﻯ ﻋﺒﺮﺍﺗﻰ ﻭ ﺯﻓﺮﺍﺗﻰ ﻭﺗﺴﻤﻊ‬ ‫ﻳﺎ ٰﺍﻟﻪ ﺍﻟﻮﺟﻮﺩ ﻭ ﻣﺎﻟﮏ ﺍﻟﻐﻴﺐ ﻭ ّ‬ ‫ﺍﻟﺸﻬﻮﺩ ٰ‬

‫ﻋﺰﺗﮏ ﺍﺟﺘﺮﺍﺣﺎﺗﻰ ﺍﺑﻌﺪﺗﻨﻰ‬ ‫ﺿﺠﻴﺠﻰ ﻭ ﺻﺮﻳﺨﻰ ﻭ ﺣﻨﻴﻦ ﻓﺆﺍﺩﻯ ‪ .‬ﻭ ّ‬ ‫ﺍﻟﺘﻘﺮﺏ ﺍﻟﻴﮏ ﻭ ﺟﺮﻳﺮﺍﺗﻰ ﻣﻨﻌﺘﻨﻰ ﻋﻦ ﺍﻟﻮﺭﻭﺩ ﻓﻰ ﺳﺎﺣﺔ ﻗﺪﺳﮏ ‪.‬‬ ‫ﻋﻦ ّ ّ‬

‫ﺍﻯ‬ ‫ﺣﺒﮏ ﺍﺿﻨﺎﻧﻰ ﻭ ﻫﺠﺮﮎ ﺍﻫﻠﮑﻨﻰ ﻭ ﺑﻌﺪﮎ ﺍﺣﺮﻗﻨﻰ ‪ .‬ﺍﺳﺌﻠﮏ‬ ‫ﺭﺏ ّ‬ ‫ّ‬

‫ﻟﺒﻴﮏ ﺍﺻﻔﻴﺂﺋﮏ ﻓﻰ ٰﻫﺬﺍ‬ ‫ﺑﻠﺒﻴﮏ ّ‬ ‫ﺑﻤﻮﻃﺊ ﻗﺪﻣﻴﮏ ﻓﻰ ٰﻫﺬﺍ ﺍﻟﺒﻴﺪﺁء ﻭ ّ‬

‫ﺗﻘﺪﺭ ﻟﻰ ﺯﻳﺎﺭﺓ‬ ‫ﺍﻟﻔﻀﺂء ﻭ ﺑﻨﻔﺤﺎﺕ ﻭﺣﻴﮏ ﻭ ﻧﺴﻤﺎﺕ ﻓﺠﺮ ﻇﻬﻮﺭﮎ ﺑﺎﻥ ّ‬

‫ﺟﻤﺎﻟﮏ ﻭﺍﻟﻌﻤﻞ ﺑﻤﺎ ﻓﻰ ﮐﺘﺎﺑﮏ‪.‬‬ ‫ﺹ ‪٣٦‬‬

‫ﻣﺮﺍﺕ ﻭﻳﺮﮐﻊ ﻭﻳﻘﻮﻝ‪:‬‬ ‫ﻳﮑﺒﺮ ٰﺛﻠﺚ ّ‬ ‫ﺛﻢ ّ‬ ‫ّ‬

‫ﺍﻳﺪﺗﻨﻰ‬ ‫ﻋﺮﻓﺘﻨﻰ ﻣﺸﺮﻕ‬ ‫ﻋﻠﻰ ﺫﮐﺮﮎ ﻭ ﺛﻨﺂﺋﮏ ﻭ ّ‬ ‫ﻟﮏ ﺍﻟﺤﻤﺪ ﻳﺎ ٰﺍﻟﻬﻰ ﺑﻤﺎ ّ‬ ‫ٰ‬ ‫ﻻﻟﻮﻫﻴﺘﮏ ﻭ ﻣﻌﺘﺮﻓﴼ ﺑﻤﺎ‬ ‫ﻟﺮﺑﻮﺑﻴﺘﮏ ﻭ ﺧﺎﺷﻌﴼ‬ ‫ٰﺍﻳﺎﺗﮏ ﻭ ﺟﻌﻠﺘﻨﻰ ﺧﺎﺿﻌﴼ‬ ‫ّ‬ ‫ّ‬

‫ﻧﻄﻖ ﺑﻪ ﻟﺴﺎﻥ ﻋﻈﻤﺘﮏ ‪.‬‬ ‫ﺛﻢ ﻳﻘﻮﻡ ﻭ ﻳﻘﻮﻝ ‪:‬‬ ‫ّ‬

‫ﺍﺗﻔﮑﺮ‬ ‫ﮐﻠﻤﺎ‬ ‫ٰﺍﻟﻬﻰ ٰﺍﻟﻬﻰ ﻋﺼﻴﺎﻧﻰ ﺍﻧﻘﺾ ﻇﻬﺮﻯ ﻭ ﻏﻔﻠﺘﻰ ﺍﻫﻠﮑﺘﻨﻰ ‪ّ .‬‬ ‫ّ‬

‫ﺍﻟﺪﻡ ﻓﻰ ﻋﺮﻭﻗﻰ ‪.‬‬ ‫ﺳﻮء ﻋﻤﻠﻰ ﻭ ﺣﺴﻦ ﻋﻤﻠﮏ ﻳﺬﻭﺏ ﮐﺒﺪﻯ ﻭ ﻳﻐﻠﻰ ّ‬ ‫ﻓﻰ ٓ‬ ‫ﻳﺘﻮﺟﻪ ﺍﻟﻴﮏ ﻭﺍﻳﺎﺩﻯ‬ ‫ﺍﻥ ﺍﻟﻮﺟﻪ ﻳﺴﺘﺤﻴﻰ ﺍﻥ‬ ‫ﻭ ﺟﻤﺎﻟﮏ ﻳﺎ ﻣﻘﺼﻮﺩ ﺍﻟﻌﺎﻟﻢ ّ‬ ‫ّ‬ ‫ﺗﺮﻯ ﻳﺎ ٰﺍﻟﻬﻰ ﻋﺒﺮﺍﺗﻰ‬ ‫ﺍﻟﺮﺟﺂء ﺗﺨﺠﻞ ﺍﻥ ﺗﺮﺗﻔﻊ‬ ‫ّ‬ ‫ﺍﻟﻰ ﺳﻤﺂء ﮐﺮﻣﮏ ‪ٰ .‬‬ ‫ٰ‬ ‫ﺍﻟﺜﺮﻯ ‪ .‬ﺍﺳﺌﻠﮏ ٰﺑﺎﻳﺎﺕ‬ ‫ﺗﻤﻨﻌﻨﻰ ﻋﻦ ّ‬ ‫ﺍﻟﺬﮐﺮ ﻭ ّ‬ ‫ﺍﻟﺜﻨﺂء ﻳﺎ ّ‬ ‫ﺭﺏ ﺍﻟﻌﺮﺵ ﻭ ّ ٰ‬

‫ﻣﻠﮑﻮﺗﮏ ﻭ ﺍﺳﺮﺍﺭ ﺟﺒﺮﻭﺗﮏ ﺑﺎﻥ ﺗﻌﻤﻞ ﺑﺎﻭﻟﻴﺂﺋﮏ ﻣﺎ ﻳﻨﺒﻐﻰ ﻟﺠﻮﺩﮎ ﻳﺎ‬ ‫ﻭﺍﻟﺸﻬﻮﺩ‪.‬‬ ‫ﻣﺎﻟﮏ ﺍﻟﻮﺟﻮﺩ ﻭﻳﻠﻴﻖ ﻟﻔﻀﻠﮏ ﻳﺎ ﺳﻠﻄﺎﻥ ﺍﻟﻐﻴﺐ‬ ‫ّ‬ ‫ﻣﺮﺍﺕ ﻭﻳﺴﺠﺪ ﻭ ﻳﻘﻮﻝ ‪:‬‬ ‫ﻳﮑﺒﺮ ٰﺛﻠﺚ ّ‬ ‫ﺛﻢ ّ‬ ‫ّ‬

‫ﮐﻞ ﺧﻴﺮ‬ ‫ﻳﻘﺮﺑﻨﺎ ﺍﻟﻴﮏ ﻭ ﻳﺮﺯﻗﻨﺎ ّ‬ ‫ﻟﮏ ﺍﻟﺤﻤﺪ ﻳﺎ ٰﺍﻟﻬﻨﺎ ﺑﻤﺎ ﺍﻧﺰﻟﺖ ﻟﻨﺎ ﻣﺎ ّ‬

‫ﺭﺏ ﻧﺴﺌﻠﮏ ﺑﺎﻥ ﺗﺤﻔﻈﻨﺎ ﻣﻦ ﺟﻨﻮﺩ‬ ‫ﺍﻧﺰﻟﺘﻪ ﻓﻰ ﮐﺘﺒﮏ ﻭ ﺯﺑﺮﮎ ‪ .‬ﺍﻯ‬ ‫ّ‬

‫ﺍﻟﻌﻼﻡ ‪.‬‬ ‫ﺍﻧﮏ ﺍﻧﺖ ﺍﻟﻌﺰﻳﺰ ّ‬ ‫ّ‬ ‫ﺍﻟﻈﻨﻮﻥ ﻭ ﺍﻻﻭﻫﺎﻡ ‪ّ .‬‬ ‫ﺹ ‪٣٧‬‬ ‫ﺛﻢ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﻳﻘﻌﺪ ﻭﻳﻘﻮﻝ ‪:‬‬ ‫ّ‬

‫ﺍﺷﻬﺪ ﻳﺎ ٰﺍﻟﻬﻰ ﺑﻤﺎ ﺷﻬﺪ ﺑﻪ ﺍﺻﻔﻴﺂﺋﮏ ﻭ ﺍﻋﺘﺮﻑ ﺑﻤﺎ ﺍﻋﺘﺮﻑ ﺑﻪ ﺍﻫﻞ‬

‫ﺍﻟﺬﻳﻦ ﻃﺎﻓﻮﺍ ﻋﺮﺷﮏ ﺍﻟﻌﻈﻴﻢ‬ ‫ﺍﻻﻋﻠﻰ ﻭ‬ ‫ﺍﻟﻔﺮﺩﻭﺱ‬ ‫ﺍﻟﺠﻨﺔ ﺍﻟﻌﻠﻴﺎ ﻭ ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﺍﻟﻤﻠﮏ ﻭ ﺍﻟﻤﻠﮑﻮﺕ ﻟﮏ ﻳﺎ ٰﺍﻟﻪ ﺍﻟﻌﺎﻟﻤﻴﻦ ‪.‬‬

‫ﺹ ‪٣٨‬‬

‫ﺻﻼﺕ ﻭﺳﻄﻰ‬ ‫) ﺩﺭ ﺻﺒﺢ ﻭ ﻇﻬﺮ ﻭ ﺷﺎﻡ ﺍﺩﺍ ﺷﻮﺩ (‬

‫ﻳﺼﻠﻰ ﻟﻪ ﺍﻥ ﻳﻐﺴﻞ ﻳﺪﻳﻪ ﻭ ﻓﻰ ﺣﻴﻦ ﺍﻟﻐﺴﻞ ﻳﻘﻮﻝ‪:‬‬ ‫ﻭ ﻣﻦ ﺍﺭﺍﺩ ﺍﻥ‬ ‫ّ‬

‫ﺛﻢ‬ ‫ﻗﻮ ﻳﺪﻯ ﻟﺘﺄﺧﺬ ﮐﺘﺎﺑﮏ ﺑﺎﺳﺘﻘﺎﻣﺔ ﻻ ﺗﻤﻨﻌﻬﺎ ﺟﻨﻮﺩ ﺍﻟﻌﺎﻟﻢ ّ‬ ‫ٰﺍﻟﻬﻰ ّ‬

‫ﺍﻧﮏ ﺍﻧﺖ ﺍﻟﻤﻘﺘﺪﺭ‬ ‫ﺍﻟﺘﺼﺮﻑ ﻓﻴﻤﺎ ﻟﻢ ﻳﺪﺧﻞ ﻓﻰ ﻣﻠﮑﻬﺎ ‪ّ .‬‬ ‫ﺍﺣﻔﻈﻬﺎ ﻋﻦ ّ ّ‬

‫ﺍﻟﻘﺪﻳﺮ‪.‬‬

‫ﻭﻓﻰ ﺣﻴﻦ ﻏﺴﻞ ﺍﻟﻮﺟﻪ ﻳﻘﻮﻝ ‪:‬‬ ‫ﺍﻟﺘﻮﺟﻪ‬ ‫ﺛﻢ ﺍﺣﻔﻈﻪ ﻋﻦ ّ ّ‬ ‫ﻧﻮﺭﻩ ﺑﺎﻧﻮﺍﺭ ﻭﺟﻬﮏ ّ‬ ‫ﻭﺟﻬﺖ ﻭﺟﻬﻰ ﺍﻟﻴﮏ ‪ّ .‬‬ ‫ﺭﺏ ّ‬ ‫ﺍﻯ ّ‬

‫ﺍﻟﻰ ﻏﻴﺮﮎ ‪.‬‬ ‫ٰ‬

‫ﻣﺘﻮﺟﻬﴼ ﺍﻟﻰ ﺍﻟﻘﺒﻠﺔ ﻭﻳﻘﻮﻝ ‪:‬‬ ‫ﻭ ﺑﻌﺪ ﻟﻪ ﺍﻥ ﻳﻘﻮﻡ‬ ‫ّ‬

‫ﺍﻧﻪ ﻻ ٰﺍﻟﻪ ّﺍﻻ ﻫﻮ‪ .‬ﻟﻪ ﺍﻻﻣﺮ ﻭ ﺍﻟﺨﻠﻖ ‪ .‬ﻗﺪ ﺍﻇﻬﺮ ﻣﺸﺮﻕ‬ ‫ﺷﻬﺪ ﺍ‪ّ ‬‬

‫ﺍﻻﻋﻠﻰ ﻭﻧﻄﻘﺖ ﺳﺪﺭﺓ‬ ‫ﺍﻟﺬﻯ ﺑﻪ ﺍﻧﺎﺭ ﺍﻻﻓﻖ‬ ‫ﺍﻟﻈﻬﻮﺭ ﻭ‬ ‫ﺍﻟﻄﻮﺭ ّ‬ ‫ﻣﮑﻠﻢ ّ‬ ‫ّ‬ ‫ّ‬ ‫ٰ‬ ‫ﻟﺴﻤﺂء ﻗﺪ ﺍﺗﻰ ﺍﻟﻤﺎﻟﮏ ﺍﻟﻤﻠﮏ‬ ‫ﺍﻟﻨﺪﺁء ﺑﻴﻦ ﺍﻻﺭﺽ ﻭ ﺍ ّ‬ ‫ﺍﻟﻤﻨﺘﻬﻰ ﻭ ﺍﺭﺗﻔﻊ ّ‬ ‫ٰ‬

‫ﺍﻟﻮﺭﻯ ﻭ ﻣﺎﻟﮏ ﺍﻟﻌﺮﺵ ﻭ‬ ‫ﺍﻟﻌﺰﺓ ﻭ ﺍﻟﺠﺒﺮﻭﺕ ‪ ‬ﻣﻮﻟﻰ‬ ‫ﻭﺍﻟﻤﻠﮑﻮﺕ ﻭ ّ‬ ‫ٰ‬ ‫ﺍﻟﺜﺮﻯ ‪.‬‬ ‫ّ ٰ‬

‫ﺹ ‪٣٩‬‬

‫ﺛﻢ ﻳﺮﮐﻊ ﻭﻳﻘﻮﻝ‪:‬‬ ‫ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ‬ ‫ﺳﺒﺤﺎﻧﮏ ﻋﻦ ﺫﮐﺮﻯ ﻭﺫﮐﺮ ﺩﻭﻧﻰ ﻭ ﻭﺻﻔﻰ ﻭ ﻭﺻﻒ ﻣﻦ ﻓﻰ ّ ٰ‬ ‫ﻭﺍﻻﺭﺿﻴﻦ ‪.‬‬

‫ﺛﻢ ﻳﻘﻮﻡ ﻟﻠﻘﻨﻮﺕ ﻭﻳﻘﻮﻝ ‪:‬‬ ‫ّ‬

‫ﺍﻟﺮﺟﺂء ﺑﺎﺫﻳﺎﻝ ﺭﺣﻤﺘﮏ ﻭ ﻓﻀﻠﮏ‬ ‫ﺗﺸﺒﺚ ﺑﺎﻧﺎﻣﻞ ّ‬ ‫ﺗﺨﻴﺐ ﻣﻦ ّ‬ ‫ﻳﺎ ٰﺍﻟﻬﻰ ﻻ ّ‬ ‫ﺍﻟﺮﺍﺣﻤﻴﻦ ‪.‬‬ ‫ﻳﺎ ﺍﺭﺣﻢ ّ‬ ‫ﺛﻢ ﻳﻘﻌﺪ ﻭﻳﻘﻮﻝ‪:‬‬ ‫ّ‬

‫ﺑﺎﻧﮏ ﺍﻧﺖ ﺍ‪ ‬ﻻ ٰﺍﻟﻪ ّﺍﻻ ﺍﻧﺖ‪ .‬ﻗﺪ‬ ‫ﺑﻮﺣﺪﺍﻧﻴﺘﮏ ﻭ‬ ‫ﺍﺷﻬﺪ‬ ‫ﻓﺮﺩﺍﻧﻴﺘﮏ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻋﻠﻰ ﻣﻦ ﻓﻰ‬ ‫ﺍﻇﻬﺮﺕ ﺍﻣﺮﮎ ﻭ ﻭﻓﻴﺖ ﺑﻌﻬﺪﮎ ﻭ ﻓﺘﺤﺖ ﺑﺎﺏ ﻓﻀﻠﮏ‬ ‫ٰ‬ ‫ﻋﻠﻰ‬ ‫ﺍﻟﺘﮑﺒﻴﺮ ﻭ ﺍﻟﺒﻬﺂء‬ ‫ّ ٰ‬ ‫ﺍﻟﺴﻼﻡ ﻭ ّ‬ ‫ﺍﻟﺼ ٰﻠﻮﺓ ﻭ ّ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ ‪ .‬ﻭ ّ‬ ‫ٰ‬

‫ﺍﻟﺬﻳﻦ ﻣﺎﻣﻨﻌﺘﻬﻢ ﺷﺌﻮﻧﺎﺕ ﺍﻟﺨﻠﻖ ﻋﻦ ﺍﻻﻗﺒﺎﻝ ﺍﻟﻴﮏ ﻭ ﺍﻧﻔﻘﻮﺍ ﻣﺎ‬ ‫ﺍﻭﻟﻴﺂﺋﮏ ّ‬

‫ﺍﻧﮏ ﺍﻧﺖ ﺍﻟﻐﻔﻮﺭ ﺍﻟﮑﺮﻳﻢ ‪.‬‬ ‫ﻋﻨﺪﻫﻢ ﺭﺟﺂء ﻣﺎ ﻋﻨﺪﮎ‪ّ .‬‬

‫ﺍﻟﻘﻴﻮﻡ‬ ‫ﺍﻧﻪ ﻻ ٰﺍﻟﻪ ّﺍﻻ ﻫﻮ ﺍﻟﻤﻬﻴﻤﻦ ّ‬ ‫ﺍﮔﺮ ﻧﻔﺴﻰ ﻣﻘﺎﻡ ﺁﻳﮥ ﮐﺒﻴﺮﻩ ﺷﻬﺪ ﺍ‪ّ ‬‬

‫ﺑﻮﺣﺪﺍﻧﻴﺘﮏ ﻭ‬ ‫ﻗﺮﺍﺋﺖ ﻧﻤﺎﻳﺪ ﮐﺎﻓﻰ ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻗﻌﻮﺩ ﺍﺷﻬﺪ‬ ‫ّ‬ ‫ﺑﺎﻧﮏ ﺍﻧﺖ ﺍ‪ ‬ﻻ ٰﺍﻟﻪ ّﺍﻻ ﺍﻧﺖ ﮐﺎﻓﻰ ﺍﺳﺖ ‪.‬‬ ‫ﻓﺮﺩﺍﻧﻴﺘﮏ ﻭ ّ‬ ‫ّ‬ ‫ﺹ ‪٤٠‬‬

‫ﺻﻼﺕ ﺻﻐﻴﺮ‬

‫ﺍﺧﺮﻯ ﺣﻴﻦ ﺯﻭﺍﻝ ﻗﺮﺍﺋﺖ ﻧﻤﺎﻳﺪ‪:‬‬ ‫ﻭﺻﻼﺕ‬ ‫ٰ‬

‫ﺑﺎﻧﮏ ﺧﻠﻘﺘﻨﻰ ﻟﻌﺮﻓﺎﻧﮏ ﻭ ﻋﺒﺎﺩﺗﮏ ‪ .‬ﺍﺷﻬﺪ ﻓﻰ ٰﻫﺬﺍ‬ ‫ﺍﺷﻬﺪ ﻳﺎ ٰﺍﻟﻬﻰ ّ‬

‫ﻗﻮﺗﮏ ﻭ ﺿﻌﻔﻰ ﻭ ﺍﻗﺘﺪﺍﺭﮎ ﻭ ﻓﻘﺮﻯ ﻭ ﻏﻨﺂﺋﮏ‪ .‬ﻻ‬ ‫ﺍﻟﺤﻴﻦ ﺑﻌﺠﺰﻯ ﻭ ّ‬

‫ﺍﻟﻘﻴﻮﻡ ‪.‬‬ ‫ٰﺍﻟﻪ ّﺍﻻ ﺍﻧﺖ ﺍﻟﻤﻬﻴﻤﻦ ّ‬ ‫ﺹ ‪٤١‬‬ ‫ﻣﻴﺖ‬ ‫ﺻﻼﺕ ّ‬

‫ﻳﻘﺮء ﻓﻰ ﺍﻟﻘﻨﻮﺕ‪:‬‬

‫ﺍﻟﺬﻯ ٰﺍﻣﻦ ﺑﮏ ٰ‬ ‫ﺗﻮﺟﻪ‬ ‫ﻳﺎ ٰﺍﻟﻬﻰ ٰﻫﺬﺍ ﻋﺒﺪﮎ ﻭ ﺍﺑﻦ ﻋﺒﺪﮎ ّ‬ ‫ﻭﺑﺎﻳﺎﺗﮏ ﻭ ّ‬ ‫ﺍﻟﺮﺍﺣﻤﻴﻦ ‪.‬ﺍﺳﺌﻠﮏ ﻳﺎ‬ ‫ﺍﻧﮏ ﺍﻧﺖ ﺍﺭﺣﻢ ّ‬ ‫ﺍﻟﻴﮏ ﻣﻨﻘﻄﻌﴼ ﻋﻦ ﺳﻮﺍﮎ‪ّ .‬‬

‫ﺳﺘﺎﺭ ﺍﻟﻌﻴﻮﺏ ﺑﺎﻥ ﺗﻌﻤﻞ ﺑﻪ ﻣﺎﻳﻨﺒﻐﻰ ﻟﺴﻤﺂء ﺟﻮﺩﮎ ﻭ‬ ‫ﻏﻔﺎﺭ ّ‬ ‫ّ‬ ‫ﺍﻟﺬﻧﻮﺏ ﻭ ّ‬

‫ﺍﻟﺘﻰ ﺳﺒﻘﺖ ﺍﻻﺭﺽ‬ ‫ﺑﺤﺮ ﺍﻓﻀﺎﻟﮏ ﻭ ﺗﺪﺧﻠﻪ ﻓﻰ ﺟﻮﺍﺭ ﺭﺣﻤﺘﮏ‬ ‫ﺍﻟﮑﺒﺮﻯ ّ‬ ‫َ‬

‫ﻭﺍﻟﺴﻤﺂء ﻻ ٰﺍﻟﻪ ّﺍﻻ ﺍﻧﺖ ﺍﻟﻐﻔﻮﺭ ﺍﻟﮑﺮﻳﻢ‪.‬‬ ‫ّ‬ ‫ﺍﻟﺘﮑﺒﻴﺮﺍﺕ ‪*:‬‬ ‫ﻭ ﺑﻌﺪ ﻳﺸﺮﻉ ﻓﻰ ّ‬ ‫ﺍﻻﻭﻝ‬ ‫ﻓﻰ ّ‬

‫ﺍﻟﺜﺎﻧﻰ‬ ‫ﻭ ﻓﻰ ّ‬

‫ﺍﻟﺜﺎﻟﺚ‬ ‫ﻭ ﻓﻰ ّ‬ ‫ﺍﻟﺮﺍﺑﻊ‬ ‫ﻭ ﻓﻰ ّ‬

‫ﻭ ﻓﻰ ﺍﻟﺨﺎﻣﺲ‬ ‫ﺍﻟﺴﺎﺩﺱ‬ ‫ﻭ ﻓﻰ ّ‬

‫ﮐﻞ ‪ ‬ﻋﺎﺑﺪﻭﻥ‬ ‫ﺍﻧﺎ ّ‬ ‫ّ‬

‫ﮐﻞ ‪ ‬ﺳﺎﺟﺪﻭﻥ‬ ‫ﺍﻧﺎ ّ‬ ‫ّ‬ ‫ﮐﻞ ‪ ‬ﻗﺎﻧﺘﻮﻥ‬ ‫ﺍﻧﺎ ّ‬ ‫ّ‬

‫ﮐﻞ ‪ ‬ﺫﺍﮐﺮﻭﻥ‬ ‫ﺍﻧﺎ ّ‬ ‫ّ‬

‫ﮐﻞ ‪ ‬ﺷﺎﮐﺮﻭﻥ‬ ‫ﺍﻧﺎ ّ‬ ‫ّ‬

‫ﮐﻞ ‪ ‬ﺻﺎﺑﺮﻭﻥ‬ ‫ﺍﻧﺎ ّ‬ ‫ّ‬

‫ﻣﺮﺓ‪.‬‬ ‫ّ‬ ‫ﮐﻞ ﻣﻨﻬﺎﺗﺴﻊ ﻋﺸﺮﺓ ّ‬

‫ﺍﻟﻰ ٰﺍﺧﺮ ‪.‬‬ ‫ﻭ ﻓﻰ ّﺍﻟﻨﺴﺂء ﻳﻘﻮﻝ ‪ٰ :‬ﻫﺬﻩ ﺍﻣﺘﮏ ﻭ ﺍﺑﻨﺔ ﺍﻣﺘﮏ ٰ‬

‫*) ﺑﻌﺪ ﺍﺯ ﺍﺩﺍء ﻫﺮ ﺗﮑﺒﻴﺮ )) ﺍ‪ ‬ﺍﺑﻬﻰ (( ﺑﺎﻳﺪ ﻫﺮ ﻳﮏ ﺍﺯ ﺍﺫﮐﺎﺭ ﺷﺶ ﮔﺎﻧﻪ ‪١٩‬‬

‫ﻣﺮﺗﺒﻪ ﺗﻼﻭﺕ ﺷﻮﺩ ‪( .‬‬

‫ﺹ ‪٤٢‬‬

‫ﺭﺳﺎﻟﮥ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ(‬

‫‪ -١‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﻋﻴﺪ ﺍﻋﻈﻢ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺍﻭﻝ ﻋﻴﺪ ﻋﺼﺮ ‪ ١٣‬ﻣﺎﻩ ﺩﻭﻡ ﺍﺯ ﺍﺷﻬﺮ ﺑﻴﺎﻥ ﺍﺳﺖ ‪ .‬ﻳﻮﻡ‬

‫ﺍﻭﻝ ﻭ ﺗﺎﺳﻊ ﻭ ﺩﻭﺍﺯﺩﻫﻢ ﻋﻴﺪ ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﺍﻣﻮﺭ ﺣﺮﺍﻡ ﺍﺳﺖ ‪.‬‬ ‫‪ -٢‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﻋﻴﺪ ﻣﻮﻟﻮﺩ‪.‬‬

‫ﻣﺤﺮﻡ ﺍﺳﺖ ﻭ ﻳﻮﻡ‬ ‫ﺍﻭﻝ ﻓﺠﺮ ﻳﻮﻡ ﺩﻭﻡ‬ ‫ّ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻣﻮﻟﻮﺩ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ّ‬

‫ﻣﺒﺸﺮ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺩﻭ ﻳﮏ ﻳﻮﻡ ﻣﺤﺴﻮﺏ ﺷﺪﻩ ﻋﻨﺪ ﺍ‪.‬‬ ‫ﺍﻭﻝ ﻣﻮﻟﻮﺩ ّ‬ ‫‪ -٣‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺁﻳﺘﻴﻦ‪.‬‬

‫ﮐﻞ ‪‬‬ ‫ﺍﻧﺎ ‪‬‬ ‫ﺍﻧﺎ ُ ‪‬‬ ‫ﻟﻠﻨﺴﺂء ّ‬ ‫ﺭﺍﺿﻮﻥ"‪ّ " .‬‬ ‫ﻟﻠﺮﺟﺎﻝ ّ‬ ‫ﺟﻮﺍﺏ ‪ّ " :‬‬ ‫ﮐﻞ ‪ُ ‬‬

‫ﺭﺍﺿﻴﺎﺕ"‪.‬‬

‫ﻣﺪﺕ ﺳﻔﺮ ﺭﺍ‬ ‫‪ -٤‬ﺳﺆﺍﻝ ‪ :‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺳﻔﺮ ﮐﻨﺪ ﻭ ﻣﻴﻘﺎﺕ ﺭﺟﻮﻉ ﻳﻌﻨﻰ ّ‬ ‫ﻣﻌﻴﻦ ﻧﻨﻤﺎﻳﺪ ﻭ ﻣﻔﻘﻮﺩ ﺍﻟﺨﺒﺮ ﻭ ﺍﻻﺛﺮ ﺷﻮﺩ ﺗﮑﻠﻴﻒ ﺿﻠﻊ ﭼﻴﺴﺖ‪.‬‬ ‫ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ ﺍﻣﺮ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺭﺍ ﺷﻨﻴﺪﻩ ﻭ ﺗﺮﮎ ﻧﻤﻮﺩﻩ ﺿﻠﻊ ﻳﮏ‬

‫ﺗﺮﺑﺺ ﻧﻤﺎﻳﺪ ﻭ ﺑﻌﺪ ﺍﺧﺘﻴﺎﺭ ﺑﺎ ﺍﻭﺳﺖ ﺩﺭ ﻣﻌﺮﻭﻑ ﻳﺎ‬ ‫ﺳﺎﻝ ﺗﻤﺎﻡ ّ‬

‫ﺍﺗﺨﺎﺫ ﺯﻭﺝ ﻭ ﺍﮔﺮ ﺷﺨﺺ ﺍﻣﺮ ﮐﺘﺎﺏ ﺭﺍ ﻧﺸﻨﻴﺪﻩ ﺿﻠﻊ ﺻﺒﺮ ﻧﻤﺎﻳﺪ‬ ‫ّ‬

‫ﺹ ‪٤٣‬‬

‫ﺗﺎ ﺍﻣﺮ ﺯﻭﺝ ﺍﻭ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﻇﺎﻫﺮ ﻓﺮﻣﺎﻳﺪ ﻭ ﻣﻘﺼﺪ ﺍﺯ ﻣﻌﺮﻭﻑ ﺩﺭ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﺻﻄﺒﺎﺭ ﺍﺳﺖ‪.‬‬

‫ﺍﻟﺬﺭﻳﺎﺕ ﻓﻰ‬ ‫ﻟﻤﺎ ﺳﻤﻌﻨﺎ ﺿﺠﻴﺞ ّ ّ ّ‬ ‫ﺍﻧﺎ ّ‬ ‫‪ -٥‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺁﻳﮥ ﻣﺒﺎﺭﮐﮥ " ّ‬ ‫ﺍﻻﺧﺮﻯ "‪.‬‬ ‫ﺍﻻﺻﻼﺏ ﺯﺩﻧﺎ ﺿﻌﻒ ﻣﺎ ﻟﻬﻢ ﻭ ﻧﻘﺼﻨﺎ ﻋﻦ‬ ‫ٰ‬

‫ﺟﻮﺍﺏ ‪ :‬ﻣﻮﺍﺭﻳﺚ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ‪ ٢٥٢٠‬ﺳﻬﻢ ﺷﺪﻩ ﮐﻪ ﺟﺎﻣﻊ ﮐﺴﻮﺭ‬

‫ﺗﺴﻌﻪ ﺑﺎﺷﺪ ﻭ ﺍﻳﻦ ﻋﺪﺩ ﻫﻔﺖ ﻗﺴﻤﺖ ﻣﻰ ﺷﻮﺩ ﻫﺮ ﻗﺴﻤﺘﻰ ﺑﻪ‬

‫ﻭﺭﺍﺙ ﻣﻰ ﺭﺳﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﺍﺯ ﺟﻤﻠﻪ‬ ‫ﺻﻨﻔﻰ ﺍﺯ ّ‬ ‫ﺫﺭﻳﻪ‬ ‫ﮐﺘﺎﺏ ﻃﺎء ُﻧﻪ ﺷﺼﺖ ﮐﻪ ﻋﺪﺩ ﻣﻘﺖ ﻣﻴﺸﻮﺩ ﻣﺨﺼﻮﺹ ّ‬

‫ﻣﺸﺨﺺ ﺷﺪﻩ ﻭ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ "ﺯﺩﻧﺎ ﺿﻌﻒ ﻣﺎﻟﻬﻢ" ﻳﮏ ﻣﺜﻞ‬ ‫ّ‬ ‫ٰ‬

‫ﺁﻥ ﺑﺮ ﺁﻥ ﺍﻓﺰﻭﺩﻧﺪ ﻋﺪﺩ ﺩﻭ ﻃﺎء ﻣﻴﺸﻮﺩ ﻭ ﺁﻧﭽﻪ ﺯﻳﺎﺩ ﺷﺪ ﺍﺯ‬ ‫ﺳﺎﻳﺮﻳﻦ ﮐﻢ ﻣﻰ ﺷﻮﺩ ﻣﺜ‪ ‬ﻧﺎﺯﻝ ﺷﺪﻩ "ﻭ ﻟﻼﺯﻭﺍﺝ ﻣﻦ ﮐﺘﺎﺏ ﺍﻟﺤﺂء‬ ‫ﻋﻠﻰ ﻋﺪﺩ ﺍﻟﺘّﺂء ﻭ ﺍﻟﻔﺂء" ﻳﻌﻨﻰ ﻫﺸﺖ ﺷﺼﺖ ﮐﻪ ﻋﺪﺩ ﺗﺎء ﻭ ﻓﺎء‬

‫ﻣﻘﺪﺭ ﺷﺪﻩ ﺣﺎﻝ ﺷﺼﺖ ﻭ ﻧﺼﻒ ﺷﺼﺖ ﮐﻪ‬ ‫ﻣﻰﺷﻮﺩ ﺍﺯ ﺑﺮﺍﻯ ﺍﺯﻭﺍﺝ ّ‬ ‫ﺫﺭﻳﻪ ﺍﻓﺰﻭﺩﻩ ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻋﺪﺩ ‪ ٩٠‬ﻣﻰ ﺷﻮﺩ ﺍﺯ ﺍﺯﻭﺍﺝ ﮐﻢ ﺷﺪﻩ ﻭ ﺑﺮ ّ‬

‫ﺍﻟﻰ ﺍﻻﺧﺮ ﮐﻪ ﻋﺪﺩ ﺁﻧﭽﻪ ﮐﻢ ﺷﺪ ‪ ٩‬ﺷﺼﺖ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺑﺮ ‪٩‬‬ ‫ﺷﺼﺖ ﺍﻭﻝ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ‪.‬‬

‫‪ -٦‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﻣﻴﺮﺍﺙ ﺍﺥ ﻳﻌﻨﻰ ﺍﮔﺮ ﺑﺮﺍﺩﺭ ﺍﺯ ﻃﺮﻑ ﻣﺎﺩﺭ ﻭ ﭘﺪﺭ ﻫﺮ‬ ‫ﺹ ‪٤٤‬‬ ‫ﺩﻭ ﺑﺎﺷﺪ ﻭﺍﺭﺙ ﺍﺳﺖ ﻳﺎ ﺍﺯ ﻳﮏ ﻃﺮﻑ ﻫﻢ ﮐﻪ ﺑﺎﺷﺪ ﻭﺍﺭﺙ ﺍﺳﺖ‪.‬‬ ‫ﻋﻠﻰ ﻣﺎ ﺫﮐﺮ ﻓﻰ‬ ‫ﺣﻖ ﺍﻭ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ ﺑﺮﺍﺩﺭ ﺍﺯ ﻃﺮﻑ ﺍﺏ ﺑﺎﺷﺪ ّ‬ ‫ٰ‬

‫ﺣﻖ ﺍﻭ ﺑﻪ‬ ‫ﺍﻡ ﺑﺎﺷﺪ ﺛﻠﺚ ّ‬ ‫ﺍﻟﮑﺘﺎﺏ ﺑﻪ ﺍﻭ ﻣﻰ ﺭﺳﺪ ﻭ ﺍﮔﺮ ﺍﺯ ﻃﺮﻑ ُ ّ‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ ﻭ ﺩﻭ ﺛﻠﺚ ﺑﻪ ﺍﻭ ﻭ ٰ‬ ‫ﮐﺬﻟﮏ ﻓﻰ ﺍﻻﺧﺖ‪.‬‬ ‫ﺫﺭﻳﻪ ﻣﻮﺟﻮﺩ ﻧﺒﺎﺷﺪ‬ ‫ﻣﻘﺮﺭ ﺷﺪﻩ ﮐﻪ ﺍﮔﺮ ّ‬ ‫‪ -٧‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺑﺎﺏ ﺍﺭﺙ ّ‬

‫ﺣﻘﻮﻕ ﺍﻳﺸﺎﻥ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ ﻫﺮ ﻳﮏ ﺍﺯ ﺳﺎﻳﺮ ﻃﺒﻘﺎﺕ‬ ‫ﻣﻌﻠﻢ‬ ‫ﺍﻡ ﻭ ﻳﺎ ﺍﺥ ﻭ ﺍﺧﺖ ﻭ ّ‬ ‫ﻫﻢ ﻫﺮ ﮔﺎﻩ ﻣﻮﺟﻮﺩ ﻧﺒﺎﺷﺪ ﻣﺜﻞ ﺍﺏ ﻭ ّ‬

‫ﺣﻘﻮﻕ ﺁﻧﻬﺎ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﺳﺖ ﻭ ﻳﺎ ﻗﺴﻢ ﺩﻳﮕﺮ ﺍﺳﺖ‪.‬‬ ‫ﺗﻌﺎﻟﻰ "ﻣﻦ ﻣﺎﺕ ﻭ ﻟﻢ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﮐﺎﻓﻰ ﺍﺳﺖ ﻗﻮﻟﻪ‬ ‫ٰ‬

‫ﺍﻟﺬﻯ ﻟﻪ‬ ‫ﺍﻟﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻟﺦ ﻭ ّ‬ ‫ﻳﮑﻦ ﻟﻪ ّ ّ‬ ‫ﺫﺭﻳﻪ ﺗﺮﺟﻊ ﺣﻘﻮﻗﻬﻢ ٰ‬ ‫ﺣﺪﺩ ﻓﻰ ﺍﻟﮑﺘﺎﺏ ﻳﺮﺟﻊ‬ ‫ﻋﻤﺎ ّ‬ ‫ﺫﺭﻳﺔ ﻭ ﻟﻢ ﻳﮑﻦ ﻣﺎ ﺩﻭﻧﻬﺎ ّ‬ ‫ّ​ّ‬

‫ﺍﻟﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻟﺦ"‬ ‫ﺍﻟﺬﺭﻳﺔ ﻭ ّ‬ ‫ﻣﻤﺎ ﺗﺮﮐﻪ ﺍﻟﻰ ّ ّ ّ‬ ‫ﺍﻟﺜﻠﺜﺎﻥ ّ‬ ‫ّ‬ ‫ﺍﻟﺜﻠﺚ ٰ‬

‫ﺫﺭﻳﻪ ﺑﻪ‬ ‫ﺫﺭﻳﻪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺣﻘﻮﻕ ّ‬ ‫ﻳﻌﻨﻰ ﺍﮔﺮ ﮐﺴﻰ ﺑﻤﻴﺮﺩ ﻭ ّ‬

‫ﻭﺭﺍﺙ‬ ‫ﺫﺭﻳﻪ ﺑﺎﺷﺪ ﻭ ﺳﺎﻳﺮﻳﻦ ﺍﺯ ّ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ ﻭ ﺍﮔﺮ ّ‬ ‫ﺫﺭﻳﻪ ﻣﻰ ﺭﺳﺪ ﻭ ﺛﻠﺚ ﺁﺧﺮ ﺑﻪ‬ ‫ﻧﺒﺎﺷﻨﺪ ﺩﻭ ﺛﻠﺚ ﺍﺯ ﻣﻴﺮﺍﺙ ﺑﻪ ّ‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﻳﻦ ﺣﮑﻢ ﺩﺭ ُﮐﻞ ﻭ ﺑﻌﺾ ﻫﺮ ﺩﻭ ﺟﺎﺭﻯ ﺍﺳﺖ‬

‫ﺫﺭﻳﻪ ﺭﺍﺟﻊ ﻭ‬ ‫ﻭﺭﺍﺙ ﻧﺒﺎﺷﻨﺪ ﺩﻭ ﺛﻠﺚ ﺑﻪ ّ‬ ‫ﻳﻌﻨﻰ ﻫﺮ ﮐﺪﺍﻡ ﺍﺯ ﺳﺎﻳﺮ ّ‬ ‫ﺛﻠﺚ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ‪.‬‬ ‫ﺹ ‪٤٥‬‬

‫‪ -٨‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﻧﺼﺎﺏ ﺣﻘﻮﻕ ﺍ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻧﺼﺎﺏ ﺣﻘﻮﻕ ﺍ‪ ١٩ ‬ﻣﺜﻘﺎﻝ ﺍﺯ ﺫﻫﺐ ﺍﺳﺖ ﻳﻌﻨﻰ ﺑﻌﺪ ﺍﺯ‬

‫ﺍﻣﺎ ﺳﺎﻳﺮ ﺍﻣﻮﺍﻝ‬ ‫ﺑﻠﻮﻍ ﻧﻘﻮﺩ ﺑﻪ ﺍﻳﻦ ﻣﻘﺪﺍﺭ ﺣﻘﻮﻕ ّ‬ ‫ﺗﻌﻠﻖ ﻣﻰ ﮔﻴﺮﺩ ﻭ ّ‬ ‫ﻗﻴﻤﺔ ﻻ ﻋﺪﺩﴽ ﻭ ﺣﻘﻮﻕ ﺍ‪ ‬ﻳﮏ‬ ‫ﺑﻌﺪ ﺍﺯ ﺑﻠﻮﻍ ﺁﻥ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ‬ ‫ً‬

‫ﺗﻌﻠﻖ ﻣﻰ ﮔﻴﺮﺩ ﻣﺜ‪ ‬ﺷﺨﺼﻰ ﻣﺎﻟﮏ ﺷﺪ ﻫﺰﺍﺭ ﻣﺜﻘﺎﻝ ﺍﺯ ﺫﻫﺐ‬ ‫ﻣﺮﺗﺒﻪ ّ‬ ‫ﺗﻌﻠﻖ‬ ‫ﺣﻖ ﺍ‪ّ ‬‬ ‫ﺭﺍ ﻭ ﺣﻘﻮﻕ ﺁﻥ ﺭﺍ ﺍﺩﺍ ﻧﻤﻮﺩ ﺑﺮ ﺁﻥ ﻣﺎﻝ ﺩﻳﮕﺮ ّ‬

‫ﻧﻤﻰ ﮔﻴﺮﺩ ﻣﮕﺮ ﺑﺮ ﺁﻧﭽﻪ ﺑﻪ ﺗﺠﺎﺭﺍﺕ ﻭ ﻣﻌﺎﻣﻼﺕ ﻭ ﻏﻴﺮ ﻫﻤﺎ ﺑﺮ ﺁﻥ‬

‫ﺣﺪ ﻧﺼﺎﺏ ﺑﺮﺳﺪ ﻳﻌﻨﻰ ﻣﻨﺎﻓﻊ ﻣﺤﺼﻮﻟﻪ ﺍﺯ ﺁﻥ ﺩﺭ ﺍﻳﻦ‬ ‫ﺑﻴﻔﺰﺍﻳﺪ ﻭ ﺑﻪ ّ‬

‫ﺻﻮﺭﺕ ﺑﻤﺎ ﺣﮑﻢ ﺑﻪ ﺍ‪ ‬ﺑﺎﻳﺪ ﻋﻤﻞ ﺷﻮﺩ ّﺍﻻ ﺍﺫ ﺍﻧﺘﻘﻞ ﺍﺻﻞ ﺍﻟﻤﺂﻝ‬ ‫ﻣﺮﺓ ﺩﺭ ﺁﻥ‬ ‫ﺍﻟﻰ ﻳﺪ‬ ‫ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﻟﺤﻘﻮﻕ ﮐﻤﺎ ّ‬ ‫ﺍﺧﺮﻯ ﺍﺫﴽ ّ‬ ‫ﺍﻭﻝ ّ‬ ‫ﺗﻌﻠﻖ ّ‬ ‫ٰ‬ ‫ٰ‬

‫ﻭﻗﺖ ﺣﻘﻮﻕ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺍﺧﺬ ﺷﻮﺩ ﻧﻘﻄﮥ ﺍﻭﻟﻰ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺍﺯ ﺑﻬﺎء‬ ‫ﮐﻞ ﺷﻰء ﮐﻪ ﻣﺎﻟﮑﻨﺪ ﺑﺎﻳﺪ ﺣﻘﻮﻕ ﺍ‪ ‬ﺭﺍ ﺍﺩﺍ ﻧﻤﺎﻳﻨﺪ ﻭﻟﮑﻦ ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬

‫ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺍﺳﺒﺎﺏ ﺑﻴﺖ ﻭ ﺑﻴﺖ ﻣﺴﮑﻮﻥ ﺭﺍ ﻋﻔﻮ ﻧﻤﻮﺩﻳﻢ ﻳﻌﻨﻰ‬ ‫ﺍﺳﺒﺎﺑﻰ ﮐﻪ ﻣﺎ ﻳﺤﺘﺎﺝ ﺑﻪ ﺍﺳﺖ‪.‬‬

‫ﻣﻴﺖ ﻭ ﺗﺠﻬﻴﺰ ﺍﺳﺒﺎﺏ ﮐﺪﺍﻡ ﻣﻘّﺪﻡ ﺍﺳﺖ‪.‬‬ ‫‪ -٩‬ﺳﺆﺍﻝ ‪ :‬ﺣﻘﻮﻕ ﺍ‪ ‬ﻭ ﺩﻳﻮﻥ ّ‬ ‫ﻣﻘﺪﻡ ﺍﺳﺖ ﺑﻌﺪ ﺍﺩﺍء ﺩﻳﻮﻥ ﺑﻌﺪ ﺍﺧﺬ ﺣﻘﻮﻕ ﺍ‪ ‬ﻭ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺗﺠﻬﻴﺰ ّ‬

‫ﺍﮔﺮ ﻣﺎﻝ ﻣﻌﺎﺩﻝ ﺩﻳﻮﻥ ﻧﺒﺎﺷﺪ ﺁﻧﭽﻪ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺑﻪ ﻣﻘﺘﻀﺎﻯ ﺩﻳﻮﻥ‬ ‫ﻗﻠﻴ‪ ‬ﻭ ﮐﺜﻴﺮﴽ ﻗﺴﻤﺖ ﺷﻮﺩ‪.‬‬ ‫ﺹ ‪٤٦‬‬

‫‪ -١٠‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﻬﻰ ﺍﺯ ﺣﻠﻖ ﺭﺃﺱ ﺷﺪﻩ ﻭ ﺩﺭ ﺳﻮﺭﮤ‬ ‫ﺣﺞ ﺍﻣﺮ ﺑﻪ ﺁﻥ‪.‬‬ ‫ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﺟﻤﻴﻊ ﻣﺄﻣﻮﺭﻧﺪ ﺑﻪ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺁﻧﭽﻪ ﺩﺭ ﺁﻥ ﻧﺎﺯﻝ ﺁﻥ‬ ‫ﺍﺳﺖ ﺣﮑﻢ ﺍﻟﻬﻰ ﻣﺎ ﺑﻴﻦ ﻋﺒﺎﺩ ﻭ ﺣﻠﻖ ﺭﺃﺱ ﺍﺯ ﻗﺎﺻﺪﻳﻦ ﺑﻴﺖ ﻋﻔﻮ ﺷﺪﻩ‪.‬‬ ‫ﺍﻳﺎﻡ ﺍﺻﻄﺒﺎﺭ ﺍﻗﺘﺮﺍﻥ ﻭﺍﻗﻊ ﺷﻮﺩ ﻭ ﺑﻌﺪ ﻧﺪﺍﻣﺖ ﺣﺎﺻﻞ‬ ‫‪ -١١‬ﺳﺆﺍﻝ ‪ :‬ﺍﮔﺮ ﺩﺭ ّ‬ ‫ﺍﻳﺎﻡ ﺍﺻﻄﺒﺎﺭ ﻣﺤﺴﻮﺏ ﺍﺳﺖ ﻭ ﻳﺎ‬ ‫ﺍﻳﺎﻡ ﻗﺒﻞ ﺍﺯ ﺍﻗﺘﺮﺍﻥ ﺍﺯ ّ‬ ‫ﮔﺮﺩﺩ ﺁﻳﺎ ّ‬ ‫ﺗﺮﺑﺺ ﻻﺯﻡ ﺍﺳﺖ‬ ‫ﺁﻧﮑﻪ ﺳﺎﻝ ﺭﺍ ﺍﺯ ﺳﺮ ﮔﻴﺮﺩ ﻭ ﺁﻳﺎ ﺑﻌﺪ ﺍﺯ ﻃﻼﻕ ّ‬

‫ﻳﺎ ﻧﻪ‪.‬‬

‫ﺍﻳﺎﻡ ﺍﺻﻄﺒﺎﺭ ﺍﻟﻔﺖ ﺑﻤﻴﺎﻥ ﺁﻳﺪ ﺣﮑﻢ ﺯﻭﺍﺝ ﺛﺎﺑﺖ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ ﺩﺭ ّ‬

‫ﺍﻳﺎﻡ ﺍﺻﻄﺒﺎﺭ ﻣﻨﺘﻬﻰ ﺷﻮﺩ‬ ‫ﻭ ﺑﺎﻳﺪ ﺑﺤﮑﻢ ﮐﺘﺎﺏ ﻋﻤﻞ ﺷﻮﺩ ﻭ ﺍﮔﺮ ّ‬

‫ﺗﺮﺑﺺ ﻻﺯﻡ ﻧﻪ ﻭ ﺍﻗﺘﺮﺍﻥ ﻣﺮء ﺑﺎ ﻣﺮﺋﻪ‬ ‫ﻭ ﺑﻤﺎ ﺣﮑﻢ ﺑﻪ ﺍ‪ ‬ﻭﺍﻗﻊ ﮔﺮﺩﺩ ّ‬ ‫ﺍﻳﺎﻡ ﺍﺻﻄﺒﺎﺭ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﮐﺴﻰ ﻣﺮﺗﮑﺐ ﺷﻮﺩ ﺑﺎﻳﺪ‬ ‫ﺩﺭ ّ‬

‫ﺍﺳﺘﻐﻔﺎﺭ ﮐﻨﺪ ﻭ ‪ ١٩‬ﻣﺜﻘﺎﻝ ﺫﻫﺐ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺟﺰﺍﻯ ﻋﻤﻞ ﺑﺮﺳﺎﻧﺪ‪.‬‬

‫‪ - ١٢‬ﺳﺆﺍﻝ ‪ :‬ﺑﻌﺪ ﺍﺯ ﻗﺮﺍﺋﺖ ﺁﻳﺘﻴﻦ ﻭ ﺍﻋﻄﺎء ﻣﻬﺮ ﺍﮔﺮ ﮐﺮﻩ ﻭﺍﻗﻊ ﺷﻮﺩ‬ ‫ﻃﻼﻕ ﺑﺪﻭﻥ ﺍﺻﻄﺒﺎﺭ ﺟﺎﻳﺰ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬ ‫ﺹ ‪٤٧‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺑﻌﺪ ﺍﺯ ﻗﺮﺍﺋﺖ ﺁﻳﺘﻴﻦ ﻭ ﺍﻋﻄﺎء ﻣﻬﺮ ﻗﺒﻞ ﺍﺯ ﻗﺮﺍﻥ ﺍﮔﺮ ﺍﺭﺍﺩﻩ‬ ‫ﺍﻳﺎﻡ ﺍﺻﻄﺒﺎﺭ ﻻﺯﻡ ﻧﻪ ﻭﻟﮑﻦ ﺍﺧﺬ ﻣﻬﺮ ﺍﺯ‬ ‫ﻃﻼﻕ ﻧﻤﺎﻳﺪ ﺟﺎﻳﺰ ﺍﺳﺖ ّ‬ ‫ﻣﺮﺋﻪ ﺟﺎﻳﺰ ﻧﻪ‪.‬‬

‫ﻣﻌﻠﻖ ﺑﻮﺩﻥ ﺍﻣﺮ ﺗﺰﻭﻳﺞ ﺑﻪ ﺭﺿﺎﻳﺖ ﺍﺑﻮﻳﻦ ﺍﺯ ﻃﺮﻑ ﻣﺮﺩ ﻭ‬ ‫‪ -١٣‬ﺳﺆﺍﻝ ‪ّ :‬‬ ‫ﺯﻥ ﻫﺮ ﺩﻭ ﻻﺯﻡ ﻳﺎ ﺍﺯ ﻳﮏ ﻃﺮﻑ ﮐﺎﻓﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﺑﺎﮐﺮﻩ ﻭ ﻏﻴﺮﻫﺎ‬ ‫ﻳﮑﺴﺎﻥ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬

‫ﻣﻌﻠﻖ ﺍﺳﺖ ﺑﻪ ﺭﺿﺎﻳﺖ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻣﺮء ﻭ ﻣﺮﺋﻪ ﻭ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺗﺰﻭﻳﺞ ّ‬

‫ﺩﺭ ﺑﺎﮐﺮﻩ ﻭ ﺩﻭﻥ ﺁﻥ ﻓﺮﻗﻰ ﻧﻪ‪.‬‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺳﻤﺖ ﻗﺒﻠﻪ ﻧﺎﺯﻝ ﺩﺭ ﺍﺫﮐﺎﺭ‬ ‫‪ -١٤‬ﺳﺆﺍﻝ‪ :‬ﺩﺭ ﺻﻼﺕ ﺍﻣﺮ ﺑﻪ ّ‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﮐﺪﺍﻡ ﺳﻤﺖ ﺑﺎﻳﺪ ﮐﺮﺩ‪.‬‬ ‫ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ﺻﻼﺕ ﺣﮑﻢ ﻗﺒﻠﻪ ﺛﺎﺑﺖ ﻭ ﺩﺭ ﺍﺫﮐﺎﺭ ﺣﮑﻢ ﻣﺎ ﺍﻧﺰﻟﻪ‬

‫ﻓﺜﻢ ﻭﺟﻪ ﺍ‪."‬‬ ‫ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ﻓﻰ ﺍﻟﻔﺮﻗﺎﻥ ﺟﺎﺭﻯ "ﺍﻳﻨﻤﺎ ّ‬ ‫ﺗﻮﻟﻮﺍ ّ‬ ‫‪ -١٥‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺫﮐﺮ ﺩﺭ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻓﻰ ﺍﻻﺳﺤﺎﺭ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ ﭼﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﺫﮐﺮ ﺍﺳﺤﺎﺭ ﺷﺪﻩ ﻭﻟﮑﻦ ﺩﺭ ﺍﺳﺤﺎﺭ‬

‫ﻭ ﻃﻠﻮﻉ ﻓﺠﺮ ﻭ ﺑﻌﺪ ﺍﺯ ﻃﻠﻮﻉ ﻓﺠﺮ ﺍﻟﻰ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ ﻭ ﺩﻭ ﺳﺎﻋﺖ‬ ‫ﻫﻢ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻟﺪﻯ ﺍ‪ ‬ﻣﻘﺒﻮﻝ ﺍﺳﺖ‪.‬‬ ‫ﺹ ‪٤٨‬‬

‫‪ -١٦‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺣﻤﻞ ﺟﻨﺎﻳﺰ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺑﻪ ﻗﺪﺭ ﻣﺴﺎﻓﺖ ﻳﮏ ﺳﺎﻋﺖ‬ ‫ﺑﺮ ﻭ ﺑﺤﺮ ﻫﺮ ﺩﻭ ﺍﻳﻦ ﺣﮑﻢ ﺟﺎﺭﻯ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬ ‫ﺣﻤﻞ ﺷﻮﺩ ﺁﻳﺎ ﺩﺭ ّ‬ ‫ﺑﺮ ﻭ ﺑﺤﺮ ﻫﺮ ﺩﻭ ﺍﻳﻦ ﺣﮑﻢ ﺟﺎﺭﻯ ﺍﮔﺮ ﭼﻪ ﺳﺎﻋﺖ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ّ‬

‫ﻣﺪﺕ ﻳﮏ‬ ‫ﺳﮑﮥ ﺣﺪﻳﺪ‪ .‬ﻣﻘﺼﺪ ّ‬ ‫ﮐﺸﺘﻰ ﺑﺨﺎﺭ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺳﺎﻋﺖ ّ‬

‫ﺳﺎﻋﺖ ﺍﺳﺖ ﺩﻳﮕﺮ ﺑﻪ ﻫﺮ ﻧﺤﻮ ﺑﺎﺷﺪ ﻭﻟﮑﻦ ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺩﻓﻦ‬

‫ﺍﻭﻟﻰ ﺍﺳﺖ‪.‬‬ ‫ﺷﻮﺩ ﺍﺣﺐ ﻭ‬ ‫ٰ‬

‫‪ -١٧‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺑﺎﺏ ﮔﻢ ﺷﺪﻩ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻳﺎﻓﺘﻦ ﭼﮕﻮﻧﻪ ﻣﻌﻤﻮﻝ ﺷﻮﺩ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ ﺩﺭ ﺷﻬﺮ ﻳﺎﻓﺖ ﺷﻮﺩ ﻳﮏ ﺑﺎﺭ ﻣﻨﺎﺩﻯ ﻧﺪﺍ ﮐﻨﺪ ﻭ ﺍﺧﺒﺎﺭ‬

‫ﺩﻫﺪ ﺍﮔﺮ ﺻﺎﺣﺐ ﺁﻥ ﻳﺎﻓﺖ ﺷﺪ ﺗﺴﻠﻴﻢ ﻧﻤﺎﻳﺪ ﻭ ّﺍﻻ ﻳﮏ ﺳﻨﻪ ﺻﺒﺮ‬

‫ﮐﻨﺪ ﺍﮔﺮ ﺻﺎﺣﺐ ﺁﻥ ﻳﺎﻓﺖ ﺷﺪ ﺁﻧﭽﻪ ﻣﺼﺮﻭﻑ ﻣﻨﺎﺩﻯ ﻧﻤﻮﺩﻩ ﺍﺧﺬ‬

‫ﻭ ﻣﺎﻝ ﺭﺍ ﺗﺴﻠﻴﻢ ﮐﻨﺪ ﻭ ﺍﮔﺮ ﻳﮏ ﺳﻨﻪ ﮔﺬﺷﺖ ﻭ ﺻﺎﺣﺒﺶ ﻣﻌﻠﻮﻡ‬ ‫ﺗﺼﺮﻑ ﻧﻤﺎﻳﺪ ﻭ ﺍﮔﺮ ﮔﻢ ﺷﺪﻩ ﺍﺯ ﻣﺼﺮﻭﻑ ﻣﻨﺎﺩﻯ ﮐﻤﺘﺮ‬ ‫ﻧﺸﺪ ﺩﺭ ﺁﻥ‬ ‫ّ‬

‫ﻭ ﻳﺎ ﻣﺜﻞ ﺁﻥ ﺑﺎﺷﺪ ﭘﺲ ﺍﺯ ﻳﺎﻓﺘﻦ ﻳﮏ ﺭﻭﺯ ﺻﺒﺮ ﮐﻨﺪ ﺍﮔﺮ‬

‫ﺗﺼﺮﻑ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﺍﮔﺮ ﺩﺭ ﺻﺤﺮﺍ ﻳﺎﻓﺘﻪ ﺳﻪ‬ ‫ﺻﺎﺣﺒﺶ ﻳﺎﻓﺖ ﻧﺸﺪ‬ ‫ّ‬

‫ﺗﺼﺮﻑ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺭﻭﺯ ﺻﺒﺮ ﮐﻨﺪ ﺍﮔﺮ ﺻﺎﺣﺒﺶ ﻣﻌﻠﻮﻡ ﻧﺸﺪ‬ ‫ّ‬

‫ﺣﻤﺎﻡ ﺭﻭﺩ ﻭ ﺗﻤﺎﻡ‬ ‫‪ -١٨‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺑﺎﺏ ﻭﺿﻮ ﺍﮔﺮ ﺷﺨﺼﻰ ﻣﺜ‪ ‬ﺑﻪ ّ‬ ‫ﺑﺪﻥ ﺭﺍ ﺑﺸﻮﻳﺪ ﺑﺎﺯ ﻭﺿﻮ ﺑﺎﻳﺪ ﮔﺮﻓﺖ ﻳﺎ ﻧﻪ‪.‬‬ ‫ﺹ ‪٤٩‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﺎﻳﺪ ﺣﮑﻢ ﻭﺿﻮ ﺭﺍ ﻣﺠﺮﻯ ﺩﺍﺭﺩ‪.‬‬ ‫‪ -١٩‬ﺳﺆﺍﻝ ‪ :‬ﺍﮔﺮ ﺷﺨﺼﻰ ﺩﺭ ﺧﻴﺎﻝ ﺟﻼﻯ ﻭﻃﻦ ﺑﺎﺷﺪ ﺑﺎﻟﻔﺮﺽ ﻭ ﺍﻫﻞ‬ ‫ﺍﻳﺎﻡ ﺗﺪﺍﺭﮎ ﺳﻔﺮ ﻃﻮﻝ‬ ‫ﺍﻭ ﺭﺍﺿﻰ ﻧﺸﻮﺩ ﻭ ﻣﻨﺠﺮ ﺑﻪ ﻃﻼﻕ ﮔﺮﺩﺩ ﻭ ّ‬

‫ﺍﻳﺎﻡ ﺍﺻﻄﺒﺎﺭ ﻣﺤﺴﻮﺏ ﺍﺳﺖ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺍﺯ‬ ‫ﮐﺸﺪ ﺗﺎ ﻳﮏ ﺳﻨﻪ ﺁﻳﺎ ﺍﺯ ّ‬

‫ﻳﻮﻡ ﻣﻔﺎﺭﻗﺖ ﺑﺎﻳﺪ ﺣﺴﺎﺏ ﺷﻮﺩ ﻭ ﻳﮏ ﺳﻨﻪ ﺻﺒﺮ ﻧﻤﺎﻳﺪ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺍﺻﻞ ﺣﺴﺎﺏ ﺍﺯ ﻳﻮﻡ ﻣﻔﺎﺭﻗﺖ ﺍﺳﺖ ﻭﻟﮑﻦ ﺍﮔﺮ ﻗﺒﻞ ﺍﺯ‬

‫ﻣﺘﻀﻮﻉ‬ ‫ﻣﺤﺒﺖ‬ ‫ﻣﺴﺎﻓﺮﺕ ﺑﻪ ﻳﮏ ﺳﺎﻝ ﻣﻔﺎﺭﻗﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﻋﺮﻑ‬ ‫ّ‬ ‫ّ‬

‫ﻧﮕﺮﺩﺩ ﻃﻼﻕ ﻭﺍﻗﻊ ﻭ ّﺍﻻ ﺍﺯ ﻳﻮﻡ ﻣﺴﺎﻓﺮﺕ ﺣﺴﺎﺏ ﻧﻤﺎﻳﺪ ﺗﺎ‬

‫ﺍﻧﻘﻀﺎﻯ ﻳﮏ ﺳﻨﻪ ﺑﻪ ﺷﺮﻭﻃﻰ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ‪.‬‬

‫ﺷﺮﻋﻴﻪ‪.‬‬ ‫‪ -٢٠‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺑﻠﻮﻍ ﺩﺭ ﺗﮑﺎﻟﻴﻒ‬ ‫ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﺑﻠﻮﻍ ﺩﺭ ﺳﺎﻝ ﭘﺎﻧﺰﺩﻩ ﺍﺳﺖ ﻧﺴﺎء ﻭ ﺭﺟﺎﻝ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ‬

‫ﻳﮑﺴﺎﻥ ﺍﺳﺖ‪.‬‬

‫‪ -٢١‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺁﻳﮥ ﻣﺒﺎﺭﮐﮥ "ﻓﻰ ﺍﻻﺳﻔﺎﺭ ﺍﺫﺍ ﻧﺰﻟﺘﻢ ﻭ ﺍﺳﺘﺮﺣﺘﻢ‬ ‫ﺻﻠﻮﺓ ﺳﺠﺪﺓ ﻭﺍﺣﺪﺓ" ‪.‬‬ ‫ﮐﻞ‬ ‫ٰ‬ ‫ﺍﻟﻤﻘﺎﻡ ﺍﻻﻣﻦ ﻣﮑﺎﻥ ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﺍﻳﻦ ﺳﺠﺪﻩ ﻗﻀﺎﻯ ﻧﻤﺎﺯﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﺛﻨﺎﻯ ﺣﺮﮐﺖ ﻭ‬

‫ﻣﻮﺍﻗﻊ ﻧﺎ ﺍﻣﻦ ﻓﻮﺕ ﺷﺪﻩ ﻭ ﺍﮔﺮ ﺩﺭ ﻭﻗﺖ ﻧﻤﺎﺯﻯ ﺩﺭ ﺟﺎﻯ ﺍﻣﻦ‬ ‫ﺹ ‪٥٠‬‬

‫ﻣﺴﺘﺮﻳﺢ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﻫﻤﺎﻥ ﻧﻤﺎﺯ ﻣﻮﻗﻮﺕ ﺭﺍ ﺑﻪ ﺟﺎﻯ ﺁﻭﺭﺩ ﻭ ﺍﻳﻦ‬ ‫ﺣﮑﻢ ﮐﻪ ﺩﺭ ﻗﻀﺎ ﻧﺎﺯﻝ ﺩﺭ ﺳﻔﺮ ﻭ ﺣﻀﺮ ﻫﺮ ﺩﻭ ﻳﮑﺴﺎﻥ ﺍﺳﺖ‪.‬‬ ‫‪ -٢٢‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺗﻌﻴﻴﻦ ﺳﻔﺮ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺗﻌﻴﻴﻦ ﺳﻔﺮ ﻧﻪ ﺳﺎﻋﺖ ﺍﺯ ﻗﺮﺍﺭ ﺳﺎﻋﺖ ﻣﺼﻨﻮﻉ ﻭ ﺍﮔﺮ‬

‫ﺗﻮﻗﻒ ﺍﻭ ﺗﺎ ﻳﮏ ﺷﻬﺮ‬ ‫ﻣﻌﻴﻦ ﺑﺎﺷﺪ ّ‬ ‫ﻣﺴﺎﻓﺮ ﺩﺭ ﺟﺎﺋﻰ ّ‬ ‫ﺗﻮﻗﻒ ﮐﻨﺪ ﻭ ّ‬ ‫ﺍﻗﻞ ﺍﺯ ﻳﮏ ﺷﻬﺮ ﺑﺎﺷﺪ ﺻﻮﻡ ﺑﺮ ﺍﻭ‬ ‫ﺑﻴﺎﻥ ﺑﺎﻳﺪ ﺻﺎﺋﻢ ﺷﻮﺩ ﻭ ﺍﮔﺮ ّ‬

‫ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﺩﺭ ﺑﻴﻦ ﺷﻬﺮ ﺻﻮﻡ ﻭﺍﺭﺩ ﺷﻮﺩ ﺑﻪ ﺟﺎﺋﻰ ﮐﻪ ﻳﮏ ﺷﻬﺮ‬

‫ﺗﻮﻗﻒ ﻣﻰ ﻧﻤﺎﻳﺪ ﺑﺎﻳﺪ ﺳﻪ ﺭﻭﺯ ﺍﻓﻄﺎﺭ ﮐﻨﺪ ﻭ ﺑﻌﺪ‬ ‫ﺑﻴﺎﻧﻰ ﺩﺭ ﺁﻥ ﺟﺎ ّ‬ ‫ﺍﻳﺎﻡ ﺻﻮﻡ ﺭﺍ ﺻﺎﺋﻢ ﺷﻮﺩ ﻭ ﺍﮔﺮ ﺑﻪ ﻭﻃﻦ ﺧﻮﺩ ﺭﺳﺪ‬ ‫ﺍﺯ ﺁﻥ ﻣﺎ ﺑﻘﻰ ّ‬

‫ﮐﻪ ﺩﺍﺋﻢ ﺍﻻﻗﺎﻣﻪ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﻮﺩﻩ ﺍﺳﺖ ﺑﺎﻳﺪ ﻫﻤﺎﻥ ﻳﻮﻡ ﺍﻭﻝ ﻭﺭﻭﺩ‬ ‫ﺻﺎﺋﻢ ﺷﻮﺩ‪.‬‬ ‫‪ -٢٣‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺟﺰﺍﻯ ﺯﺍﻧﻰ ﻭ ﺯﺍﻧﻴﻪ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺩﻓﻌﮥ ﺍﻭﻟﻰ ‪ ٩‬ﻣﺜﻘﺎﻝ ﺛﺎﻧﻰ ‪ ١٨‬ﻣﺜﻘﺎﻝ ﺛﺎﻟﺚ ‪ ٣٦‬ﻣﺜﻘﺎﻝ‬

‫ﺍﻟﻰ ﺁﺧﺮ ﺩﻭ ﻣﻘﺪﺍﺭ ﺟﺰﺍﻯ ﺳﺎﺑﻖ ﻭ ﻣﺜﻘﺎﻝ ﻧﻮﺯﺩﻩ ﻧﺨﻮﺩ ﺍﺳﺖ‬

‫ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺑﻴﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ‪.‬‬ ‫‪ -٢٤‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺻﻴﺪ‪.‬‬ ‫ﺹ ‪٥١‬‬

‫ﺗﻌﺎﻟﻰ " ﺍﺫﺍ ﺍﺭﺳﻠﺘﻢ ﺍﻟﺠﻮﺍﺭﺡ ﺍﻟﺦ " ﺍﻗﺴﺎﻡ ﺩﻳﮕﺮ ﻫﻢ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻗﻮﻟﻪ‬ ‫ٰ‬ ‫ﺩﺭ ﺁﻥ ﺩﺍﺧﻞ ﺍﺳﺖ ﭼﻮﻥ ﺗﻔﻨﮓ ﻭ ﺗﻴﺮ ﻭ ﻏﻴﺮﻫﻤﺎ ﺍﺯ ﻫﺮ ﻧﻮﻉ ﺁﻻﺕ‬

‫ﮐﻪ ﺑﻪ ﺁﻥ ﺻﻴﺪ ﻣﻰ ﮐﻨﻨﺪ ﻭﻟﮑﻦ ﺍﮔﺮ ﺑﺎ ﺩﺍﻡ ﺻﻴﺪ ﺷﻮﺩ ﻭ ﺗﺎ ﻭﺻﻮﻝ‬ ‫ﺑﻪ ﺁﻥ ﻣﺮﺩﻩ ﺑﺎﺷﺪ ﺣﺮﺍﻡ ﺍﺳﺖ‪.‬‬

‫ﺣﺞ‪.‬‬ ‫‪ -٢٥‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ّ‬

‫ﺣﺞ ﻳﮑﻰ ﺍﺯ ﺩﻭ ﺑﻴﺖ ﻭﺍﺟﺐ ﺩﻳﮕﺮ ﺑﺴﺘﻪ ﺑﻪ ﻣﻴﻞ ﺷﺨﺼﻰ‬ ‫ﺟﻮﺍﺏ ‪ّ :‬‬

‫ﺣﺞ ﻧﻤﻮﺩﻩ‪.‬‬ ‫ﺍﺳﺖ ﮐﻪ ﻋﺰﻳﻤﺖ ّ‬ ‫‪ -٢٦‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﻣﻬﺮ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ﻣﻬﺮ ﺍﻗﺘﻨﺎﻉ ﺑﻪ ﺩﺭﺟﮥ ﺍﻭﻟﻰ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ‪ ١٩‬ﻣﺜﻘﺎﻝ‬

‫ﻧﻘﺮﻩ ﺍﺳﺖ‪.‬‬

‫‪ -٢٧‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺁﻳﮥ ﻣﺒﺎﺭﮐﮥ "ﻭ ﺍﻥ ﺍﺗﺎﻫﺎ ﺧﺒﺮ ﺍﻟﻤﻮﺕ ﺍﻟﺦ"‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﻟﺒﺚ ﺍﺷﻬﺮ ﻣﻌﺪﻭﺩﺍﺕ ‪ ٩‬ﻣﺎﻩ ﺍﺳﺖ‪.‬‬

‫ﻣﻌﻠﻢ ﺍﺳﺘﻔﺴﺎﺭ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬ ‫‪ -٢٨‬ﺳﺆﺍﻝ ‪:‬‬ ‫ﻣﺠﺪﺩ ﺍﺯ ﺳﻬﻢ ﻣﻴﺮﺍﺙ ّ‬ ‫ّ‬

‫ﻣﻌﻠﻢ ﻣﺮﺩﻩ ﺑﺎﺷﺪ ﺛﻠﺚ ﺳﻬﻢ ﺍﻭ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﻭ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ ّ‬

‫ﻣﻌﻠﻢ‪.‬‬ ‫ﻣﻴﺖ ﻧﻪ ّ‬ ‫ﺫﺭﻳﮥ ّ‬ ‫ﺩﻭ ﺛﻠﺚ ﺩﻳﮕﺮ ﺑﻪ ّ‬ ‫ﺹ ‪٥٢‬‬

‫‪ -٢٩‬ﺳﺆﺍﻝ ‪:‬‬ ‫ﺣﺞ ﺍﺳﺘﻔﺴﺎﺭ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬ ‫ّ‬ ‫ﻣﺠﺪﺩ ﺍﺯ ّ‬

‫ﺣﺞ ﺑﻴﺖ ﮐﻪ ﺑﺮ ﺭﺟﺎﻝ ﺍﺳﺖ ﺑﻴﺖ ﺍﻋﻈﻢ ﺩﺭ ﺑﻐﺪﺍﺩ ﻭ ﺑﻴﺖ‬ ‫ﺟﻮﺍﺏ ‪ّ :‬‬

‫ﺣﺞ ﻧﻤﺎﻳﻨﺪ ﮐﺎﻓﻰ‬ ‫ﻧﻘﻄﻪ ﺩﺭ ﺷﻴﺮﺍﺯ ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﻫﺮ ﻳﮏ ﺭﺍ ﮐﻪ ّ‬

‫ﺣﺞ‬ ‫ﺍﺳﺖ ﻫﺮ ﮐﺪﺍﻡ ﻧﺰﺩﻳﮑﺘﺮ ﺑﻪ ﻫﺮ ﺑﻠﺪ ﺍﺳﺖ ﺍﻫﻞ ﺁﻥ ﺑﻠﺪ ﺁﻥ ﺭﺍ ّ‬

‫ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﺍﺗﺨﺬ ﺑﮑﺮﴽ ﻟﺨﺪﻣﺘﻪ ﻻ ﺑﺄﺱ"‪.‬‬ ‫‪ -٣٠‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺁﻳﮥ "ﻣﻦ ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﻣﺤﺾ ﺍﺯ ﺑﺮﺍﻯ ﺧﺪﻣﺖ ﺍﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺻﻐﺎﺭ ﻭ ﮐﺒﺎﺭ ﺩﻳﮕﺮ‬

‫ﺭﺍ ﺍﺟﺮﺕ ﻣﻰ ﺩﻫﻨﺪ ﺑﺮﺍﻯ ﺧﺪﻣﺖ ﻭ ﺁﻥ ﺑﮑﺮ ﻫﺮ ﻭﻗﺖ ﮐﻪ ﺧﻮﺍﻫﺪ‬

‫ﺯﻭﺝ ﺍﺧﺘﻴﺎﺭ ﮐﻨﺪ ﺍﺧﺘﻴﺎﺭ ﺑﺎ ﻧﻔﺲ ﺍﻭﺳﺖ ﭼﻪ ﮐﻪ ﺧﺮﻳﺪﻥ ﺍﻣﺎء ﺣﺮﺍﻡ‬ ‫ﻭ ﺯﻳﺎﺩﻩ ﺑﺮ ﺩﻭ ﺯﻭﺟﻪ ﻫﻢ ﺣﺮﺍﻡ ﺍﺳﺖ‪.‬‬ ‫ﻋﻤﺎ ﻋﻤﻠﺘﻢ ﺑﻌﺪ ﻃﻠﻘﺎﺕ‬ ‫‪ -٣١‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺁﻳﮥ ﻣﺒﺎﺭﮐﮥ "ﻗﺪ ﻧﻬﺎﮐﻢ ﺍ‪ّ ‬‬ ‫ٰﺛﻠﺚ"‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﻣﻘﺼﻮﺩ ﺣﮑﻢ ﻗﺒﻞ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺩﻳﮕﺮﻯ ﺁﻥ ﺭﺍ ﺗﺰﻭﻳﺞ‬

‫ﻧﻤﻮﺩﻩ ﺑﻌﺪ ﺑﺮ ﺍﻭ ﺣﻼﻝ ﺷﻮﺩ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﻬﻰ ﺍﺯ ﺍﻳﻦ ﻋﻤﻞ ﻧﺎﺯﻝ‪.‬‬ ‫ﻣﺴﺘﻘﺮ ﻋﺮﺵ‪.‬‬ ‫‪ -٣٢‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺍﺭﺗﻔﺎﻉ ﺑﻴﺘﻴﻦ ﺩﺭ ﻣﻘﺎﻣﻴﻦ ﻭ ﻣﻘﺎﻣﺎﺕ‬ ‫ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺑﻴﺘﻴﻦ ﺑﻴﺖ ﺍﻋﻈﻢ ﻭ ﺑﻴﺖ ﻧﻘﻄﻪ ﺍﺳﺖ ﻭ ﻣﻘﺎﻣﺎﺕ‬

‫ﻣﺤﻞ ﺍﺳﺘﻘﺮﺍﺭ‬ ‫ﺩﻳﮕﺮ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﺍﻫﻞ ﺁﻥ ﺑﻠﺪ ﺍﺳﺖ ﻫﺮ ﺑﻴﺘﻰ ﺭﺍ ﮐﻪ‬ ‫ّ‬

‫ﺷﺪﻩ ﻣﺮﺗﻔﻊ ﻧﻤﺎﻳﻨﺪ ﻳﺎ ﻳﮏ ﺑﻴﺖ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﮐﻨﻨﺪ‪.‬‬

‫ﻣﻌﻠﻢ ﺍﺳﺘﻔﺴﺎﺭ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬ ‫‪ -٣٣‬ﺳﺆﺍﻝ ‪:‬‬ ‫ﻣﺠﺪﺩ ﺍﺯ ﺍﺭﺙ ّ‬ ‫ّ‬

‫ﻣﻌﻠﻢ ﺍﺯ ﻏﻴﺮ ﺍﻫﻞ ﺑﻬﺎء ﺍﺳﺖ ﺍﺑﺪﴽ ﺍﺭﺙ ﻧﻤﻰ ﺑﺮﺩ ﻭ ﺍﮔﺮ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ ّ‬

‫ﻣﻌﻠﻢ‬ ‫ﻣﺘﻌﺪﺩ ﺑﺎﺷﺪ ﻣﻴﺎﻧﺸﺎﻥ‬ ‫ﻣﻌﻠﻢ‬ ‫ﺑﺎﻟﺴﻮﻳﻪ ﻗﺴﻤﺖ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﮔﺮ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ ّ‬

‫ﻭﻓﺎﺕ ﻧﻤﻮﺩﻩ ﺑﺎﺷﺪ ﺑﻪ ﺍﻭﻻﺩ ﺍﻭ ﺍﺭﺙ ﻧﻤﻰ ﺭﺳﺪ ﺑﻠﮑﻪ ﺩﻭ ﺛﻠﺚ ﺍﺭﺙ‬ ‫ﺑﻪ ﺍﻭﻻﺩ ﺻﺎﺣﺐ ﻣﺎﻝ ﻭ ﻳﮏ ﺛﻠﺚ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ ﺭﺍﺟﻊ‪.‬‬ ‫‪ -٣٤‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺑﻴﺖ ﻣﺴﮑﻮﻥ ﮐﻪ ﻣﺨﺼﻮﺹ ﺍﻭﻻﺩ ﺫﮐﻮﺭ ﺍﺳﺖ‪.‬‬ ‫ﻣﺘﻌﺪﺩ ﺑﺎﺷﺪ ﺍﻋﻠﻰ ﻭ ﺍﺷﺮﻑ ﺁﻥ ﺑﻴﻮﺕ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ ﺑﻴﺖ ﻣﺴﮑﻮﻥ‬ ‫ّ‬

‫ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﻭ ﻣﺎﺑﻘﻰ ﻣﺜﻞ ﺳﺎﻳﺮ ﺍﻣﻮﺍﻝ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺑﻴﻦ ﮐﻞ‬

‫ﻭﺭﺍﺙ ﮐﻪ ﺧﺎﺭﺝ ﺍﺯ ﺩﻳﻦ ﺍﻟﻬﻰ‬ ‫ﻗﺴﻤﺖ ﺷﻮﺩ ﻭ ﻫﺮ ﻳﮏ ﺍﺯ ﻃﺒﻘﺎﺕ ّ‬ ‫ﺍﺳﺖ ﺣﮑﻤﺶ ﺣﮑﻢ ﻣﻌﺪﻭﻡ ﺍﺳﺖ ﻭﺍﺭﺙ ﻧﻤﻰ ﺑﺮﺩ‪.‬‬

‫‪ -٣٥‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺑﺎﺏ ﻧﻮﺭﻭﺯ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﻫﺮ ﺭﻭﺯ ﮐﻪ ﺷﻤﺲ ﺗﺤﻮﻳﻞ ﺑﺤﻤﻞ ﺷﻮﺩ ﻫﻤﺎﻥ ﻳﻮﻡ ﻋﻴﺪ‬

‫ﺍﺳﺖ ﺍﮔﺮ ﭼﻪ ﻳﮏ ﺩﻗﻴﻘﻪ ﺑﻪ ﻏﺮﻭﺏ ﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﺹ ‪٥٤‬‬ ‫‪ -٣٦‬ﺳﺆﺍﻝ ‪ :‬ﺍﮔﺮ ﻋﻴﺪ ﻣﻮﻟﻮﺩ ﻭ ﻳﺎ ﻣﺒﻌﺚ ﺩﺭ ﺻﻴﺎﻡ ﻭﺍﻗﻊ ﺷﻮﺩ ﺣﮑﻤﺶ‬ ‫ﭼﻴﺴﺖ‪.‬‬

‫ﺍﻳﺎﻡ ﺻﻴﺎﻡ ﻭﺍﻗﻊ ﺷﻮﺩ ﺣﮑﻢ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ ﻋﻴﺪ ﻣﻮﻟﻮﺩ ﻭ ﻳﺎ ﻣﺒﻌﺚ ﺩﺭ ّ‬

‫ﺻﻮﻡ ﺩﺭ ﺁﻥ ﻳﻮﻡ ﻣﺮﺗﻔﻊ ﺍﺳﺖ‪.‬‬

‫ﺍﻟﻬﻴﻪ ﺩﺭ ﺑﺎﺏ ﺍﺭﺙ‪ ،‬ﺩﺍﺭ ﻣﺴﮑﻮﻧﻪ ﻭ ﺍﻟﺒﺴﮥ‬ ‫‪ -٣٧‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺍﺣﮑﺎﻡ ّ‬ ‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺑﻴﺎﻥ ﺷﻮﺩ ﮐﻪ‬ ‫ﺫﺭﻳﻪ ّ‬ ‫ﻣﺨﺼﻮﺻﻪ ﺭﺍ ﺍﺯ ﺑﺮﺍﻯ ﺫﮐﺮﺍﻥ ّ‬ ‫ﺍﻡ ﻫﻢ ﻫﻤﻴﻦ ﺣﮑﻢ‬ ‫ﺍﻳﻦ ﺣﮑﻢ ﺩﺭ ﻣﺎﻝ ﺍﺏ ﺍﺳﺖ ﻭ ﻳﺎ ﺩﺭ ﻣﺎﻝ ّ‬

‫ﺟﺎﺭﻯ ﺍﺳﺖ‪.‬‬ ‫ﺑﺎﻟﺴﻮﻳﻪ ﻗﺴﻤﺖ ﺷﻮﺩ ﻭ‬ ‫ﺍﻡ ﻣﺎ ﺑﻴﻦ ﺑﻨﺎﺕ‬ ‫ّ ّ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﻟﺒﺴﮥ ﻣﺴﺘﻌﻤﻠﮥ ّ‬

‫ﺳﺎﻳﺮ ﺍﺷﻴﺎء ﺍﺯ ﻣﻠﮏ ﻭ ﺣﻠﻰ ﻭ ﺍﻟﺒﺴﮥ ﻏﻴﺮ ﻣﺴﺘﻌﻤﻠﻪ ﮐﻞ ﺍﺯ ﺁﻥ‬

‫ﻗﺴﻤﺖ ﻣﻰ ﺑﺮﻧﺪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺩﺭ‬ ‫ﺍﻟﺮﺟﺎﻝ ﺑﺎﻳﺪ‬ ‫ﺻﻮﺭﺕ ﻋﺪﻡ ﻭﺟﻮﺩ ﺑﻨﺖ ﺟﻤﻴﻊ ﻣﺎﻝ ﮐﻤﺎ ﻧﺰﻝ ﻓﻰ ّ‬

‫ﻗﺴﻤﺖ ﺷﻮﺩ‪.‬‬

‫‪ -٣٨‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺑﺎﺏ ﻃﻼﻕ ﮐﻪ ﺑﺎﻳﺪ ﺻﺒﺮ ﺷﻮﺩ ﻳﮏ ﺳﻨﻪ ﺍﮔﺮ ﺭﺍﺋﺤﮥ‬ ‫ﺭﺿﺎ ﻭ ﻣﻴﻞ ﺑﻮﺯﺩ ﺍﺯ ﻳﮏ ﻃﺮﻑ ﻭ ﻃﺮﻑ ﺩﻳﮕﺮ ﻧﻮﺯﺩ ﭼﮕﻮﻧﻪ ﺍﺳﺖ‬ ‫ﺣﮑﻢ ﺁﻥ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺣﮑﻢ ﺑﻪ ﺭﺿﺎﻳﺖ ﻃﺮﻓﻴﻦ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺍﮔﺮ ﺍﺯ‬

‫ﺹ ‪٥٥‬‬ ‫ﺍﺗﻔﺎﻕ ﻭﺍﻗﻊ ﻧﻪ‪.‬‬ ‫ﻫﺮ ﺩﻭ ﻃﺮﻑ ﺭﺿﺎﻳﺖ ﻧﺒﺎﺷﺪ ّ‬ ‫‪ -٣٩‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﻣﻬﺮ ﻭﺭﻗﺎﺕ ﻫﺮ ﮔﺎﻩ ﻧﻘﺪ ﻭ ﺩﻓﻌﺔ ﻭﺍﺣﺪﻩ ﻧﺒﺎﺷﺪ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﻗﺒﺾ ﻣﺠﻠﺲ ﺭﺩ ﺷﻮﺩ ﻭ ﺩﺳﺖ ﺑﻪ ﺩﺳﺖ ﺷﻮﺩ ﻭ ﺑﻌﺪ ﺍﺯ ﺍﻣﮑﺎﻥ ﺑﻪ‬ ‫ﺿﻠﻊ ﺭﺩ ﻧﻤﺎﻳﺪ ﭼﮕﻮﻧﻪ ﺍﺳﺖ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺍﺫﻥ ﺑﻪ ﺍﻳﻦ ﻓﻘﺮﻩ ﺍﺯ ﻣﺼﺪﺭ ﺍﻣﺮ ﺻﺎﺩﺭ‪.‬‬ ‫ﺣﺐ ﻭ ﺑﺎﺯ‬ ‫ﻣﺘﻀﻮﻉ ﺷﻮﺩ ﺭﺍﺋﺤﮥ‬ ‫ﻣﺪﺕ ﺍﺻﻄﺒﺎﺭ ﻫﺮ ﮔﺎﻩ‬ ‫‪ -٤٠‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﮐﺮﺍﻫﺖ ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺩﺭ ﻇﺮﻑ ﺳﻨﻪ ﮔﺎﻩ ﮐﺮﺍﻫﺖ ﻭ ﮔﺎﻩ ﻣﻴﻞ ﻭ ﺩﺭ‬

‫ﺣﺎﻟﺖ ﮐﺮﺍﻫﺖ ﺳﻨﻪ ﺑﻪ ﺁﺧﺮ ﺭﺳﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﻓﺘﺮﺍﻕ ﺣﺎﺻﻞ‬ ‫ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻫﺮ ﻭﻗﺖ ﮐﺮﺍﻫﺖ ﻭﺍﻗﻊ ﺷﻮﺩ ﺍﺯ ﻳﻮﻡ ﻭﻗﻮﻉ‬

‫ﺍﺑﺘﺪﺍﻯ ﺳﻨﮥ ﺍﺻﻄﺒﺎﺭ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﺳﻨﻪ ﺑﻪ ﺁﺧﺮ ﺭﺳﺪ‪.‬‬

‫ﺫﺭﻳﮥ ﺫﮐﻮﺭ ﺍﺳﺖ‬ ‫‪ -٤١‬ﺳﺆﺍﻝ ‪ :‬ﺩﺍﺭ ﻣﺴﮑﻮﻧﻪ ﻭ ﺍﻟﺒﺴﮥ ﻣﺨﺼﻮﺻﻪ ﻣﺨﺼﻮﺹ ّ‬ ‫ﺫﺭﻳﮥ ﺫﮐﻮﺭ ﻧﺒﺎﺷﺪ ﺗﮑﻠﻴﻒ‬ ‫ﺍﻟﻮﺭﺍﺙ" ﻫﺮ ﮔﺎﻩ ّ‬ ‫"ﺩﻭﻥ ﺍﻻﻧﺎﺙ ﻭ ّ‬

‫ﭼﻴﺴﺖ‪.‬‬

‫ﺫﺭﻳﺔ ﺗﺮﺟﻊ ﺣﻘﻮﻗﻬﻢ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ "ﻣﻦ ﻣﺎﺕ ﻭ ﻟﻢ ﻳﮑﻦ ﻟﻪ ّ ّ‬ ‫ٰ‬

‫ﺍﻟﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ"‪ .‬ﻧﻈﺮ ﺑﻪ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﺩﺍﺭ ﻣﺴﮑﻮﻧﻪ ﻭ ﺍﻟﺒﺴﮥ‬ ‫ٰ‬

‫ﺹ ‪٥٦‬‬

‫ﻣﺨﺼﻮﺻﻪ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ‪.‬‬ ‫‪ -٤٢‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺣﻘﻮﻕ ﺍ‪ ‬ﻧﺎﺯﻝ‪ .‬ﺁﻳﺎ ﺑﻴﺖ ﻣﺴﮑﻮﻥ ﻭ‬ ‫ﻣﺘﺮﻭﮐﺎﺕ ﺁﻥ ﻭ ﻣﺎﻳﺤﺘﺎﺝ ﺟﺰﻭ ﺍﻣﻮﺍﻟﻰ ﺍﺳﺖ ﮐﻪ ﺣﻘﻮﻕ ﺑﺮ ﺁﻥ ﺛﺎﺑﺖ‬ ‫ﻣﻴﺸﻮﺩ ﻳﺎ ﻧﻮﻉ ﺩﻳﮕﺮ ﺍﺳﺖ‪.‬‬

‫ﻓﺎﺭﺳﻴﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ "ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ﺍﺣﮑﺎﻡ‬ ‫ّ‬

‫ﺍﺳﺒﺎﺏ ﺑﻴﺖ ﻭ ﺑﻴﺖ ﻣﺴﮑﻮﻥ ﺭﺍ ﻋﻔﻮ ﻧﻤﻮﺩﻳﻢ ﻳﻌﻨﻰ ﺍﺳﺒﺎﺑﻰ ﮐﻪ‬ ‫ﻣﺎﻳﺤﺘﺎﺝ ﺑﻪ ﺍﺳﺖ"‪.‬‬ ‫‪ -٤٣‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺑﺎﺏ ﻧﺎﻣﺰﺩ ﮐﺮﺩﻥ ﺑﻨﺖ ﻗﺒﻞ ﺍﺯ ﺑﻠﻮﻍ ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺣﺮﻣﺖ ﺁﻥ ﺍﺯ ﻣﺼﺪﺭ ﺍﻣﺮ ﻧﺎﺯﻝ ﻭ ﺑﻴﺶ ﺍﺯ ﻧﻮﺩ ﻭ ﭘﻨﺞ ﺭﻭﺯ‬

‫ﻗﺒﻞ ﺍﺯ ﻧﮑﺎﺡ ﺫﮐﺮ ﻭﺻﻠﺖ ﺣﺮﺍﻡ ﺍﺳﺖ‪.‬‬ ‫‪ -٤٤‬ﺳﺆﺍﻝ ‪ :‬ﺍﮔﺮ ﺑﺎﻟﻔﺮﺽ ﺍﻣﻮﺍﻝ ﺷﺨﺼﻰ ﺻﺪ ﺗﻮﻣﺎﻥ ﺑﺎﺷﺪ ﻭ ﺣﻘﻮﻕ ﺭﺍ‬ ‫ﺍﺩﺍ ﻧﻤﻮﺩﻩ ﺑﻌﺪ ﺩﺭ ﺗﺠﺎﺭﺕ ﻧﻘﺼﺎﻥ ﻭﺍﻗﻊ ﺷﻮﺩ ﻭ ﻧﺼﻒ ﺍﻳﻦ ﻣﺒﻠﻎ ﺗﻠﻒ‬

‫ﺷﻮﺩ ﺑﺎﺯ ﺑﻪ ﺗﺠﺎﺭﺕ ﺑﻪ ﻧﺼﺎﺏ ﺭﺳﺪ ﺣﻘﻮﻕ ﺑﺎﻳﺪ ﺩﺍﺩ ﻳﺎ ﻧﻪ‪.‬‬ ‫ﺗﻌﻠﻖ ﻧﻤﻴﮕﻴﺮﺩ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺣﻘﻮﻕ ﺑﺮ ﺁﻥ ّ‬

‫ﮐﻠﻰ ﺑﻌﺪ ﺍﺯ ﺍﺩﺍء ﺣﻘﻮﻕ ﺗﻠﻒ ﺷﻮﺩ ﻭ‬ ‫‪ -٤٥‬ﺳﺆﺍﻝ ‪ :‬ﺍﮔﺮ ﻣﺒﻠﻎ ﻣﻌﻬﻮﺩ ﺑﻪ ّ‬ ‫ﺹ ‪٥٧‬‬

‫ﺩﻓﻌﮥ ﺩﻳﮕﺮ ﺍﺯ ﮐﺴﺐ ﻭ ﺗﺠﺎﺭﺕ ﻫﻤﻴﻦ ﻣﺒﻠﻎ ﺣﺎﺻﻞ ﺷﻮﺩ ﺣﻘﻮﻕ‬

‫ﺛﺎﻧﻰ ﺑﺎﻳﺪ ﺩﺍﺩ ﻳﺎ ﻧﻪ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻫﻢ ﺣﻘﻮﻕ ﺛﺎﺑﺖ ﻧﻪ‪.‬‬

‫ﺍﻟﻨﮑﺎﺡ" ﺍﻳﻦ ﺣﮑﻢ ﻭﺍﺟﺐ‬ ‫‪ -٤٦‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺁﻳﮥ ﻣﺒﺎﺭﮐﮥ " ﮐﺘﺐ ﻋﻠﻴﮑﻢ ّ‬ ‫ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﻭﺍﺟﺐ ﻧﻪ‪.‬‬

‫ﻣﻬﺮﻳﻪ ﺭﺍ ﻫﻢ ﺗﺴﻠﻴﻢ‬ ‫‪ -٤٧‬ﺳﺆﺍﻝ ‪ :‬ﺍﮔﺮ ﺷﺨﺼﻰ ﺑﺎﮐﺮﻩ ﺭﺍ ﻧﮑﺎﺡ ﮐﺮﺩ ﻭ‬ ‫ّ‬

‫ﮐﺮﺩ ﻫﻨﮕﺎﻡ ﺍﻗﺘﺮﺍﻥ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺑﺎﮐﺮﻩ ﻧﻴﺴﺖ ﺁﻳﺎ ﻣﺼﺮﻭﻑ ﻭ‬ ‫ﻣﻬﺮﻳﻪ ﺑﺮ ﻣﻰ ﮔﺮﺩﺩ ﻳﺎ ﻧﻪ ﻭ ﺍﮔﺮ ﺑﻪ ﺷﺮﻁ ﺑﺎﮐﺮﻩ ﺑﻮﺩﻥ ﻧﮑﺎﺡ ﺷﺪ ﺁﻳﺎ‬ ‫ّ‬ ‫ﻓﺴﺎﺩ ﺷﺮﻁ ﺳﺒﺐ ﻓﺴﺎﺩ ﻣﺸﺮﻭﻁ ﻣﻴﺸﻮﺩ ﻳﺎ ﻧﻪ‪.‬‬

‫ﻣﻬﺮﻳﻪ ﺑﺮ ﻣﻰ ﮔﺮﺩﺩ ﻭ ﻓﺴﺎﺩ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﺼﺮﻭﻑ ﻭ‬ ‫ّ‬

‫ﻋﻠﺖ ﻓﺴﺎﺩ ﻣﺸﺮﻭﻁ ﺍﺳﺖ ﻭﻟﮑﻦ ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺳﺘﺮ ﻭ‬ ‫ﺷﺮﻁ ّ‬ ‫ﻋﻔﻮ ﺷﺎﻣﻞ ﺷﻮﺩ ﻋﻨﺪ ﺍ‪ ‬ﺳﺒﺐ ﺍﺟﺮ ﻋﻈﻴﻢ ﺍﺳﺖ‪.‬‬

‫ﻟﻀﻴﺎﻓﺔ" ﻭﺍﺟﺐ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬ ‫‪ -٤٨‬ﺳﺆﺍﻝ ‪" :‬ﺭﻗﻢ ﻋﻠﻴﮑﻢ ﺍ ّ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻭﺍﺟﺐ ﻧﻪ‪.‬‬

‫ﺹ ‪٥٨‬‬ ‫ﺣﺪ ﺯﻧﺎ ﻭ ﻟﻮﺍﻁ ﻭ ﺳﺎﺭﻕ ﻭ ﻣﻘﺎﺩﻳﺮ ﺁﻥ‪.‬‬ ‫‪ -٤٩‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﺗﻌﻴﻴﻦ ﻣﻘﺎﺩﻳﺮ ﺣﺪ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ‪.‬‬

‫ﺣﻠﻴﺖ ﻭ ﺣﺮﻣﺖ ﻧﮑﺎﺡ ﺍﻗﺎﺭﺏ‪.‬‬ ‫‪ -٥٠‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ّ ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﺍﻳﻦ ﺍﻣﻮﺭ ﻫﻢ ﺑﻪ ﺍﻣﻨﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ‪.‬‬

‫ﻣﺮﺍﺕ‬ ‫‪ -٥١‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺑﺎﺏ ﻭﺿﻮ "ﻣﻦ ﻟﻢ ﻳﺠﺪ ﺍﻟﻤﺂء ﻳﺬﮐﺮ ﺧﻤﺲ ّ‬ ‫ﺷﺪﺕ ﺳﺮﻣﺎ ﻭ ﻳﺎ ﺟﺮﺍﺣﺖ ﻳﺪ ﻭ ﻭﺟﻪ‬ ‫ﺑﺴﻢ ﺍ‪ ‬ﺍﻻﻃﻬﺮ ﺍﻻﻃﻬﺮ" ﺩﺭ ّ‬

‫ﺧﻮﺍﻧﺪﻥ ﺫﮐﺮ ﺟﺎﻳﺰ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬

‫ﺷﺪﺕ ﺳﺮﻣﺎ ﺑﻪ ﺁﺏ ﮔﺮﻡ ﻭ ﺩﺭ ﻭﺟﻮﺩ ﺟﺮﺍﺣﺖ ﻳﺪ ﻭ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ّ‬

‫ﻣﻀﺮ ﺑﺎﺷﺪ‬ ‫ﻭﺟﻪ ﻭ ﻣﺎﻧﻊ ﺁﺧﺮ ﺍﺯ ﻗﺒﻴﻞ ﺍﻭﺟﺎﻉ ﮐﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺁﺏ‬ ‫ّ‬ ‫ﺫﮐﺮ ﻣﻌﻬﻮﺩ ﺭﺍ ﺑﺪﻝ ﻭﺿﻮ ﺗﻼﻭﺕ ﻧﻤﺎﻳﺪ‪.‬‬

‫‪ -٥٢‬ﺳﺆﺍﻝ ‪ :‬ﺫﮐﺮ ﮐﻪ ﺩﺭ ﻋﻮﺽ ﺻﻼﺕ ﺁﻳﺎﺕ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭﺍﺟﺐ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻭﺍﺟﺐ ﻧﻪ‪.‬‬

‫ﺍﻣﻰ ﺍﺥ ﻭ ﺍﺧﺖ‬ ‫‪ -٥٣‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺑﺎﺏ ﺍﺭﺙ ﻣﻊ ﻭﺟﻮﺩ ﺍﺥ ﻭ ﺍﺧﺖ ﺍﺑﻰ ﻭ ّ‬ ‫ﺍﻣﻰ ﻫﻢ ﺳﻬﻢ ﻣﻰ ﺑﺮﻧﺪ ﻳﺎ ﻧﻪ‪.‬‬ ‫ّ‬

‫ﺹ ‪٥٩‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺳﻬﻢ ﻧﻤﻰ ﺑﺮﻧﺪ‪.‬‬

‫‪ -٥٤‬ﺳﺆﺍﻝ ‪ :‬ﻗﻮﻟﻪ‬ ‫ﺫﺭﻳﺔ‬ ‫ﺍﻥ ّ‬ ‫ﺗﻌﺎﻟﻰ " ّ‬ ‫ﺍﻟﺬﻯ ﻣﺎﺕ ﻓﻰ ّ‬ ‫ﺍﻳﺎﻡ ﻭﺍﻟﺪﻩ ﻭ ﻟﻪ ّ ّ‬ ‫ٰ‬ ‫ٓ‬ ‫ﺍﻳﺎﻡ ﭘﺪﺭ ﻓﻮﺕ ﺷﻮﺩ‬ ‫ﺍﻭﻟﺌﮏ ﻳﺮﺛﻮﻥ ﻣﺎ ﻻﺑﻴﻬﻢ"‪ .‬ﺍﮔﺮ ﺩﺧﺘﺮ ﺩﺭ ّ‬

‫ﺣﮑﻤﺶ ﭼﻴﺴﺖ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﻣﻴﺮﺍﺙ ﺍﻭ ﺑﻪ ﺣﮑﻢ ﮐﺘﺎﺏ ﺑﻪ ﻫﻔﺖ ﺳﻬﻢ ﻣﻨﻘﺴﻢ ﻣﻰﺷﻮﺩ‪.‬‬

‫ﻣﻴﺖ ﺯﻥ ﺑﺎﺷﺪ ﺳﻬﻢ ﺯﻭﺟﻪ ﺑﻪ ﮐﻪ ﺭﺍﺟﻊ‪.‬‬ ‫‪ -٥٥‬ﺳﺆﺍﻝ ‪ :‬ﺍﮔﺮ ّ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺳﻬﻢ ﺯﻭﺟﻪ ﺑﻪ ﺯﻭﺝ ﺭﺍﺟﻊ‪.‬‬

‫ﻣﻴﺖ ﺑﻪ ﭘﻨﺞ ﺛﻮﺏ ﺍﻣﺮ ﺷﺪﻩ ﺁﻳﺎ ﻣﻘﺼﻮﺩ ﺍﺯ‬ ‫‪ -٥٦‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺑﺎﺏ ﮐﻔﻦ ّ‬ ‫ﺍﻳﻦ ﭘﻨﺞ ﭘﻨﺞ ﭘﺎﺭﭼﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻗﺒﻞ ﻣﻌﻤﻮﻝ ﻣﻰ ﺷﺪ ﻭ ﻳﺎ ﺁﻧﮑﻪ‬

‫ﻣﺮﺍﺩ ﺳﺮﺗﺎﺳﺮﻯ ﺟﻮﻑ ﻫﻢ ﺍﺳﺖ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻣﻘﺼﻮﺩ ﭘﻨﺞ ﭘﺎﺭﭼﻪ ﺍﺳﺖ‪.‬‬ ‫‪ -٥٧‬ﺳﺆﺍﻝ ‪ :‬ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﺑﻌﻀﻰ ﺑﺎ ﻫﻢ ﻓﺮﻕ ﺩﺍﺭﺩ‪.‬‬

‫ﺍﻭﻟﻴﻪ ﻣﻦ ﺩﻭﻥ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﻫﻤﺎﻥ ﺻﻮﺭﺕ ّ‬

‫ﻣﻄﺎﺑﻘﻪ ﻭ ﻣﻘﺎﺑﻠﻪ ﺑﺎﻃﺮﺍﻑ ﺭﻓﺘﻪ ﻟﺬﺍ ﺣﺴﺐ ﺍﻻﻣﺮ ﺑﻪ ﻣﻼﺣﻈﮥ ﺁﻧﮑﻪ‬

‫ﻣﮑﺮﺭ ﺩﺭ ﺳﺎﺣﺖ ﺍﻗﺪﺱ ﻗﺮﺍﺋﺖ‬ ‫ﻣﻌﺮﺿﻴﻦ ﺭﺍ ﻣﺠﺎﻝ ﺍﻋﺘﺮﺍﺽ ﻧﻤﺎﻧﺪ‬ ‫ّ‬ ‫ﺹ ‪٦٠‬‬ ‫ﺷﺪ ﻭ ﻗﻮﺍﻋﺪ ﻗﻮﻡ ﺩﺭ ﺁﻥ ﺍﺟﺮﺍ ﮔﺸﺖ ﻭ ﺣﮑﻤﺖ ﺩﻳﮕﺮ ﭼﻮﻥ ﺩﺭ‬

‫ﻣﺒﺸﺮ ﺭﻭﺡ ﻣﺎ ﺳﻮﺍﻩ ﻓﺪﺍﻩ‬ ‫ﻗﺎﻋﺪﮤ ﺟﺪﻳﺪﻩ ﺑﻪ ﺣﺴﺐ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ّ‬

‫ﻗﻮﺍﻋﺪ ﺑﺴﻴﺎﺭ ﻭﺳﻴﻊ ﻣﻼﺣﻈﻪ ﺷﺪ ﻟﺬﺍ ﺑﻪ ﺟﻬﺖ ﺳﻬﻮﻟﺖ ﻭ ﺍﺧﺘﺼﺎﺭ‬ ‫ﻧﺎﺯﻝ ﺷﺪ ﺁﻧﭽﻪ ﺑﺎ ﺍﮐﺜﺮ ﻣﻄﺎﺑﻖ ﺍﺳﺖ ‪.‬‬

‫‪ -٥٨‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺁﻳﮥ ﻣﺒﺎﺭﮐﮥ "ﻭ ﻓﻰ ﺍﻻﺳﻔﺎﺭ ﺍﺫﺍ ﻧﺰﻟﺘﻢ ﻭ ﺍﺳﺘﺮﺣﺘﻢ‬ ‫ﺻﻠﻮﺓ ﺳﺠﺪﺓ ﻭﺍﺣﺪﺓ" ﻗﻀﺎﻯ ﻧﻤﺎﺯﻯ ﺍﺳﺖ‬ ‫ٰ‬ ‫ﮐﻞ‬ ‫ﺍﻟﻤﻘﺎﻡ ﺍﻻﻣﻦ ﻣﮑﺎﻥ ّ‬

‫ﮐﻠﻰ ﺩﺭ ﺳﻔﺮ ﺻﻼﺕ‬ ‫ﻋﻠﺖ ﻋﺪﻡ ﺍﻣﻨﻴﺖ ﻓﻮﺕ ﺷﺪﻩ ﻳﺎ ﺑﻪ ّ‬ ‫ﮐﻪ ﺑﻪ ّ‬

‫ﺳﺎﻗﻂ ﺍﺳﺖ ﻭ ﺳﺠﺪﻩ ﺑﺠﺎﻯ ﺁﻥ ﺍﺳﺖ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ ﻭﻗﺖ ﺻﻼﺕ ﺑﺮﺳﺪ ﻭ ﺍﻣﻨﻴﺖ ﻧﺒﺎﺷﺪ ﺑﻌﺪ ﺍﺯ ﻭﺻﻮﻝ ﺑﻪ‬

‫ﻣﮑﺎﻥ ﺍﻣﻦ ﻫﺮ ﻗﺪﺭ ﻓﻮﺕ ﺷﺪﻩ ﺑﻪ ﺟﺎﻯ ﻫﺮ ﻳﮏ ﻳﮏ ﺑﺎﺭ ﺳﺠﺪﻩ‬

‫ﻧﻤﺎﻳﺪ ﻭ ﺑﻌﺪ ﺍﺯ ﺳﺠﺪﮤ ﺍﺧﻴﺮﻩ ﺑﺮ ﻫﻴﮑﻞ ﺗﻮﺣﻴﺪ ﻧﺸﺴﺘﻪ ﺫﮐﺮ ﻣﻌﻬﻮﺩ‬ ‫ﺭﺍ ﻗﺮﺍﺋﺖ ﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ ﺳﻔﺮ ﺍﮔﺮ ﻣﻮﻗﻊ ﺍﻣﻦ ﺑﺎﺷﺪ ﺻﻼﺕ ﺳﺎﻗﻂ ﻧﻪ‪.‬‬ ‫‪ -٥٩‬ﺳﺆﺍﻝ ‪ :‬ﭘﺲ ﺍﺯ ﻧﺰﻭﻝ ﻭ ﺍﺳﺘﺮﺍﺣﺖ ﻫﺮ ﮔﺎﻩ ﻭﻗﺖ ﺻﻼﺕ ﺑﺎﺷﺪ‬ ‫ﻣﻌﻴﻦ ﺍﺳﺖ ﻭ ﻳﺎ ﺑﺎﻳﺪ ﺩﺭ ﻋﻮﺽ ﺻﻼﺕ ﺳﺠﺪﻩ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺻﻼﺕ ّ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺟﺰ ﺩﺭ ﻣﻮﺍﻗﻊ ﻧﺎﺍﻣﻦ ﺗﺮﮎ ﺻﻼﺕ ﺟﺎﻳﺰ ﻧﻪ‪.‬‬

‫ﺗﻌﺪﺩ ﺫﮐﺮ ﺑﻌﺪ‬ ‫‪ -٦٠‬ﺳﺆﺍﻝ ‪ :‬ﻫﺮ ﮔﺎﻩ ﺳﺠﺪﮤ ﺻﻠﻮﺍﺕ ﻓﺎﺋﺘﻪ‬ ‫ﻣﺘﻌﺪﺩ ﺑﺎﺷﺪ ّ‬ ‫ّ‬ ‫ﺹ ‪٦١‬‬

‫ﺍﺯ ﺳﺠﺪﻩ ﻻﺯﻡ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺑﻌﺪ ﺍﺯ ﺳﺠﺪﮤ ﺍﺧﻴﺮﻩ ﺧﻮﺍﻧﺪﻥ ﺫﮐﺮ ﻣﻌﻬﻮﺩ ﮐﺎﻓﻰ ﺍﺳﺖ ﺑﻪ‬

‫ﺗﻌﺪﺩ ﺫﮐﺮ ﻻﺯﻡ ﻧﻪ‪.‬‬ ‫ﺗﻌﺪﺩ ﺳﺠﺪﻩ ّ‬ ‫ّ‬

‫‪ -٦١‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺣﻀﺮ ﺍﮔﺮ ﺻﻼﺕ ﻓﻮﺕ ﺷﻮﺩ ﻋﻮﺽ ﻓﺎﺋﺘﻪ ﺳﺠﺪﻩ ﻻﺯﻡ‬ ‫ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ﺟﻮﺍﺏ ﺳﺆﺍﻻﺕ ﻗﺒﻞ ﻣﺮﻗﻮﻡ ﺍﻳﻦ ﺣﮑﻢ ﮐﻪ ﺩﺭ ﻗﻀﺎ ﻧﺎﺯﻝ‬

‫ﺩﺭ ﺳﻔﺮ ﻭ ﺣﻀﺮ ﻫﺮ ﺩﻭ ﻳﮑﺴﺎﻥ ﺍﺳﺖ‪.‬‬

‫‪ -٦٢‬ﺳﺆﺍﻝ ‪ :‬ﻫﺮ ﮔﺎﻩ ﻻﺟﻞ ﺍﻣﺮ ﺁﺧﺮ ﻭﺿﻮ ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ ﻭ ﻭﻗﺖ ﺻﻼﺕ‬ ‫ﻣﺼﺎﺩﻑ ﺷﻮﺩ ﻫﻤﺎﻥ ﻭﺿﻮ ﮐﺎﻓﻰ ﺍﺳﺖ ﻭ ﻳﺎ ﺗﺠﺪﻳﺪ ﻻﺯﻡ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻫﻤﺎﻥ ﻭﺿﻮ ﮐﺎﻓﻰ ﺍﺳﺖ ﺗﺠﺪﻳﺪ ﺁﻥ ﻻﺯﻡ ﻧﻪ‪.‬‬ ‫‪ -٦٣‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺻﻼﺕ ‪٩‬ﺭﮐﻌﺖ ﻧﺎﺯﻝ ﮐﻪ ﺩﺭ ﺯﻭﺍﻝ ﻭ‬ ‫ﺑﮑﻮﺭ ﻭ ﺍﺻﻴﻞ ﻣﻌﻤﻮﻝ ﺭﻭﺩ ﻭ ﺍﻳﻦ ﻟﻮﺡ ﺻﻼﺕ ﻣﺨﺎﻟﻒ ﺁﻥ ﺑﻨﻈﺮ‬ ‫ﺁﻣﺪﻩ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺁﻧﭽﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺻﻼﺕ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭﻟﮑﻦ‬ ‫ﻧﻈﺮ ﺑﻪ ﺣﮑﻤﺖ ﺩﺭ ﺳﻨﻴﻦ ﻗﺒﻞ ﺑﻌﺾ ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﮐﻪ ﺍﺯ‬

‫ﺍﺧﺮﻯ ﻣﺮﻗﻮﻡ ﻭ ﺁﻥ ﻭﺭﻗﻪ ﻣﻊ ﺁﺛﺎﺭ‬ ‫ﺟﻤﻠﻪ ﺁﻥ ﺻﻼﺕ ﺍﺳﺖ ﺩﺭ ﻭﺭﻗﻪ‬ ‫ٰ‬ ‫ﺹ ‪٦٢‬‬

‫ﻣﺒﺎﺭﮐﻪ ﺑﻪ ﺟﻬﺖ ﺣﻔﻆ ﻭ ﺍﺑﻘﺎﻯ ﺁﻥ ﺑﻪ ﺟﻬﺘﻰ ﺍﺯ ﺟﻬﺎﺕ ﺍﺭﺳﺎﻝ ﺷﺪﻩ‬

‫ﺑﻮﺩ ﻭ ﺑﻌﺪ ﺍﻳﻦ ﺻﻠﻮﺍﺕ ﺛﻼﺙ ﻧﺎﺯﻝ‪.‬‬ ‫ﺍﺗﮑﺎﻝ ﺑﻪ ﺳﺎﻋﺖ ﺟﺎﻳﺰ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬ ‫‪ -٦٤‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺗﻌﻴﻴﻦ ﻭﻗﺖ ّ‬ ‫ﺍﺗﮑﺎﻝ ﺑﻪ ﺳﺎﻋﺖ ﺟﺎﻳﺰ ﺍﺳﺖ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ّ :‬‬

‫‪ -٦٥‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﻭﺭﻗﮥ ﺻﻼﺕ ﺳﻪ ﺻﻼﺕ ﻧﺎﺯﻝ ﺁﻳﺎ ﻫﺮ ﺳﻪ ﻭﺍﺟﺐ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻋﻤﻞ ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﺻﻠﻮﺍﺕ ﺛﻼﺙ ﻭﺍﺟﺐ ﻫﺮ ﮐﺪﺍﻡ ﻣﻌﻤﻮﻝ‬

‫ﺭﻭﺩ ﮐﺎﻓﻰ ﺍﺳﺖ‪.‬‬

‫‪ -٦٦‬ﺳﺆﺍﻝ ‪ :‬ﻭﺿﻮﻯ ﺑﺎﻣﺪﺍﺩ ﺩﺭ ﺯﻭﺍﻝ ﻣﺠﺮﻯ ﺍﺳﺖ ﻭ ﮐﺬﺍ ﻭﺿﻮﻯ ﺯﻭﺍﻝ‬ ‫ﺍﺯ ﺑﺮﺍﻯ ﺍﺻﻴﻞ ﻳﺎ ﻧﻪ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﻭﺿﻮ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﻤﺎﺯ ﺍﺳﺖ ﺩﺭ ﻫﺮ ﺻﻼﺕ ﺑﺎﻳﺪ ﺗﺠﺪﻳﺪ‬

‫ﺷﻮﺩ‪.‬‬

‫‪ -٦٧‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺻﻼﺕ ﻣﺒﺴﻮﻁ ﮐﻪ ﻓﺮﻣﺎﻳﺶ ﺭﻓﺘﻪ ﺑﺎﻳﺴﺘﺪ ﻣﻘﺒ‪ ‬ﺍﻟﻰ‬ ‫ﺍ‪ ‬ﭼﻨﻴﻦ ﻣﻰ ﻧﻤﺎﻳﺪ ﮐﻪ ﻗﺒﻠﻪ ﻻﺯﻡ ﻧﺒﺎﺷﺪ ﭼﻨﻴﻦ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻣﻘﺼﻮﺩ ﻗﺒﻠﻪ ﺍﺳﺖ‪.‬‬ ‫ﺹ ‪٦٣‬‬ ‫ﮐﻞ ﺻﺒﺎﺡ ﻭ ﻣﺴﺂء"‪.‬‬ ‫‪ -٦٨‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺁﻳﮥ ﻣﺒﺎﺭﮐﮥ "ﺍﺗﻠﻮﺍ ﺁﻳﺎﺕ ﺍ‪ ‬ﻓﻰ ّ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻣﻘﺼﻮﺩ ﺟﻤﻴﻊ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﻣﻠﮑﻮﺕ ﺍﻟﺒﻴﺎﻥ ﺍﺳﺖ‪ .‬ﺷﺮﻁ‬

‫ﻣﻘﺪﺳﻪ ﺍﺳﺖ ﺑﻪ ﺗﻼﻭﺕ ﺁﻳﺎﺕ‪ .‬ﺍﮔﺮ‬ ‫ﺍﻋﻈﻢ ﻣﻴﻞ ﻭ‬ ‫ﻣﺤﺒﺖ ﻧﻔﻮﺱ ّ‬ ‫ّ‬

‫ﻳﮏ ﺁﻳﻪ ﻭ ﻳﺎ ﻳﮏ ﮐﻠﻤﻪ ﺑﻪ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺗﻼﻭﺕ ﺷﻮﺩ ﺑﻬﺘﺮ ﺍﺳﺖ‬ ‫ﻣﺘﻌﺪﺩﻩ‪.‬‬ ‫ﺍﺯ ﻗﺮﺍﺋﺖ ﮐﺘﺐ‬ ‫ّ‬

‫ﻭﺻﻴﺖ ﺍﺯ ﺍﻣﻮﺍﻝ ﺧﻮﺩ‬ ‫‪ -٦٩‬ﺳﺆﺍﻝ ‪ :‬ﺁﻳﺎ ﺷﺨﺺ ﻣﻰ ﺗﻮﺍﻧﺪ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ّ‬ ‫ﺧﻴﺮﻳﻪ ﺻﺮﻑ‬ ‫ﭼﻴﺰﻯ ﻗﺮﺍﺭ ﺑﺪﻫﺪ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻭﻓﺎﺕ ﺍﻭ ﺩﺭ ﺍﻣﻮﺭﺍﺕ‬ ‫ّ‬

‫ﺷﻮﺩ ﺑﻪ ﻏﻴﺮ ﺍﺩﺍء ﺣﻘﻮﻕ ﺍ‪ ‬ﻭ ﺣﻘﻮﻕ ﻧﺎﺱ ﻳﺎ ﺁﻧﮑﻪ ﺟﺰ ﻣﺨﺎﺭﺝ‬

‫ﺣﻘﻰ ﻧﺪﺍﺭﺩ ﻭ ﻣﺎ ﺑﻘﻰ ﺍﻣﻮﺍﻝ ﮐﻤﺎ ﻓﺮﺽ‬ ‫ﮐﻔﻦ ﻭ ﺩﻓﻦ ﻭ ﺣﻤﻞ ﻧﻌﺶ ّ‬

‫ﻭﺭﺍﺙ ﻣﻴﺮﺳﺪ‪.‬‬ ‫ﺍ‪ ‬ﺑﻪ ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﺎﻝ ﺧﻮﺩ ﻣﺨﺘﺎﺭ ﺍﺳﺖ ﺍﮔﺮ ﺑﺮ ﺍﺩﺍء ﺣﻘﻮﻕ‬

‫ﺍﻟﻨﺎﺱ ﺑﺮ ﺍﻭ ﻧﺒﺎﺷﺪ ﺁﻧﭽﻪ‬ ‫ﺍﻟﻬﻰ ّ‬ ‫ﺣﻖ ّ‬ ‫ﻣﻮﻓﻖ ﺷﻮﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬

‫ﻭﺻﻴﺖ ﺑﻨﻮﻳﺴﺪ ﻭ ﺍﻗﺮﺍﺭ ﻭ ﺍﻋﺘﺮﺍﻑ ﻧﻤﺎﻳﺪ ﻣﻘﺒﻮﻝ‬ ‫ﺩﺭ ﮐﺘﺎﺏ‬ ‫ّ‬

‫ﻣﻠﮑﻪ ﺍ‪ ‬ﮐﻴﻒ ﻳﺸﺂء‪.‬‬ ‫ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪ .‬ﻗﺪ ﺍﺫﻥ ﺍ‪ ‬ﻟﻪ ﺑﺎﻥ ﻳﻔﻌﻞ ﻓﻴﻤﺎ ّ‬ ‫‪ -٧٠‬ﺳﺆﺍﻝ ‪ :‬ﻭﺿﻊ ﺧﺎﺗﻢ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ ﻣﺨﺼﻮﺹ ﮐﺒﺎﺭ‬ ‫ﺍﺳﺖ ﻳﺎ ﺻﻐﺎﺭ ﻫﻢ ﺩﺍﺧﻠﻨﺪ‪.‬‬

‫ﺹ ‪٦٤‬‬

‫ﻣﻴﺖ ﺁﻥ ﻫﻢ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻣﺨﺼﻮﺹ ﮐﺒﺎﺭ ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﺻﻼﺕ ّ‬ ‫ﻣﺨﺼﻮﺹ ﮐﺒﺎﺭ ﺍﺳﺖ‪.‬‬

‫‪ -٧١‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﻏﻴﺮ ﺷﻬﺮ ﻋﻼء ﺍﮔﺮ ﻧﻔﺴﻰ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷﺪ ﺻﺎﺋﻢ ﺷﻮﺩ‬ ‫ﺟﺎﻳﺰ ﺍﺳﺖ ﻳﺎ ﻧﻪ ﻭ ﺍﮔﺮ ﻧﺬﺭ ﻭ ﻋﻬﺪ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﮐﻪ ﺻﺎﺋﻢ ﺷﻮﺩ‬ ‫ﻣﺠﺮﻯ ﻭ ﻣﻤﻀﻰ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺣﮑﻢ ﺻﻮﻡ ﺍﺯ ﻫﻤﺎﻥ ﻗﺮﺍﺭ ﺍﺳﺖ ﮐﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭﻟﮑﻦ ﺍﮔﺮ‬ ‫ﻧﻔﺴﻰ ﻋﻬﺪ ﻧﻤﺎﻳﺪ ﮐﻪ ‪ ‬ﺻﺎﺋﻢ ﺷﻮﺩ ﺑﻪ ﺟﻬﺖ ﻗﻀﺎء ﺣﺎﺟﺎﺕ ﻭ‬

‫ﺟﻞ ﺟﻼﻟﻪ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻪ‬ ‫ﺣﻖ ّ‬ ‫ﺩﻭﻥ ﺁﻥ ﺑﺄﺳﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﻭﻟﮑﻦ ّ‬

‫ﮐﻪ ﻋﻬﺪ ﻭ ﻧﺬﺭ ﺩﺭ ﺍﻣﻮﺭﻯ ﮐﻪ ﻣﻨﻔﻌﺖ ﺁﻥ ﺑﻪ ﻋﺒﺎﺩ ﺍ‪ ‬ﻣﻰ ﺭﺳﺪ ﻭﺍﻗﻊ‬

‫ﺷﻮﺩ‪.‬‬

‫ﻣﺠﺪﺩ ﺳﺆﺍﻝ ﺷﺪﻩ ﺩﺍﺭ ﻣﺴﮑﻮﻧﻪ ﻭ ﺍﻟﺒﺴﮥ ﻣﺨﺼﻮﺻﻪ ﺩﺭ‬ ‫‪ -٧٢‬ﺳﺆﺍﻝ ‪:‬‬ ‫ّ‬ ‫ﺫﺭﻳﻪ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﺳﺖ ﻳﺎ‬ ‫ﺻﻮﺭﺕ ﻋﺪﻡ ﻭﺟﻮﺩ ﺫﮐﺮﺍﻥ ﺍﺯ ّ‬

‫ﻣﺜﻞ ﺳﺎﻳﺮ ﺍﻣﻮﺍﻝ ﺗﻘﺴﻴﻢ ﻣﻰ ﺷﻮﺩ‪.‬‬

‫ﺫﺭﻳﻪ ﺭﺍﺟﻊ ﻭ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺩﻭ ﺛﻠﺚ ﺧﺎﻧﻪ ﻭ ﺍﻟﺒﺴﮥ ﻣﺨﺼﻮﺻﻪ ﺑﻪ ﺍﻧﺎﺙ ﺍﺯ ّ‬

‫ﺍﻻﻣﺔ‪.‬‬ ‫ﺍﻟﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ّ‬ ‫ﺍﻟﺬﻯ ﺟﻌﻠﻪ ﺍ‪ ‬ﻣﺨﺰﻥ ّ‬ ‫ﺛﻠﺚ ٰ‬

‫‪ -٧٣‬ﺳﺆﺍﻝ ‪ :‬ﻫﺮ ﮔﺎﻩ ﺯﻣﺎﻥ ﺍﺻﻄﺒﺎﺭ ﻣﻨﻘﻀﻰ ﺷﻮﺩ ﻭ ﺯﻭﺝ ﺍﺯ ﻃﻼﻕ ﺩﺍﺩﻥ‬ ‫ﺹ ‪٦٥‬‬

‫ﺍﻣﺘﻨﺎﻉ ﻧﻤﺎﻳﺪ ﺗﮑﻠﻴﻒ ﺿﻠﻊ ﭼﻴﺴﺖ‪.‬‬

‫ﻣﺪﺕ ﻃﻼﻕ ﺣﺎﺻﻞ ﻭﻟﮑﻦ ﺩﺭ ﺍﺑﺘﺪﺍ ﻭ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻀﺎﻯ ّ‬

‫ﺍﻧﺘﻬﺎ ﺷﻬﻮﺩ ﻻﺯﻡ ﮐﻪ ﻋﻨﺪ ﺍﻟﺤﺎﺟﺔ ﮔﻮﺍﻫﻰ ﺩﻫﻨﺪ‪.‬‬

‫ﺣﺪ ﻫﺮﻡ‪.‬‬ ‫‪ -٧٤‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﻧﺰﺩ ﺍﻋﺮﺍﺏ ﺍﻗﺼﻰ ﺍﻟﮑﺒﺮ ﻭ ﻧﺰﺩ ﺍﻫﻞ ﺑﻬﺎء ﺗﺠﺎﻭﺯ ﺍﺯ ﺳﺒﻌﻴﻦ‪.‬‬

‫ﺣﺪ ﺻﻮﻡ ﻣﺴﺎﻓﺮ ﭘﻴﺎﺩﻩ‪.‬‬ ‫‪ -٧٥‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ّ‬

‫ﻣﻘﺮﺭ ﺷﺪﻩ ﺍﮔﺮ ﺑﻴﺸﺘﺮ ﺷﻮﺩ ﺍﻓﻄﺎﺭ ﺟﺎﻳﺰ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ّ :‬‬ ‫ﺣﺪ ﺁﻥ ﺩﻭ ﺳﺎﻋﺖ ّ‬

‫ﺷﺎﻗﻪ ﻣﺸﻐﻮﻟﻨﺪ‪.‬‬ ‫‪ -٧٦‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺻﻮﻡ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﺷﻬﺮ ﺻﻴﺎﻡ ﺑﻪ ﺍﺷﻐﺎﻝ ّ‬ ‫ﺍﻳﺎﻡ ﻗﻨﺎﻋﺖ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺻﻴﺎﻡ ﻧﻔﻮﺱ ﻣﺬﮐﻮﺭﻩ ﻋﻔﻮ ﺷﺪﻩ ﻭﻟﮑﻦ ﺩﺭ ﺁﻥ ّ‬

‫ﺍﺣﺐ‪.‬‬ ‫ﺍﻭﻟﻰ ﻭ‬ ‫ﻭ ﺳﺘﺮ ﻻﺟﻞ ﺍﺣﺘﺮﺍﻡ ﺣﮑﻢ ﺍ‪ ‬ﻭ ﻣﻘﺎﻡ ﺻﻮﻡ‬ ‫ّ‬ ‫ٰ‬

‫‪ -٧٧‬ﺳﺆﺍﻝ ‪ :‬ﺑﺎ ﻭﺿﻮﻯ ﺻﻼﺕ ﺗﻼﻭﺕ ﺫﮐﺮ ‪٩٥‬ﻣﺮﺗﺒﻪ ﺍﺳﻢ ﺍﻋﻈﻢ ﺟﺎﻳﺰ‬ ‫ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺗﺠﺪﻳﺪ ﻭﺿﻮ ﻻﺯﻡ ﻧﻪ‪.‬‬

‫ﺹ ‪٦٦‬‬

‫‪ -٧٨‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺑﺎﺏ ﺍﻟﺒﺴﻪ ﻭ ﺣﻠﻰ ﮐﻪ ﺷﺨﺺ ﺍﺯ ﺑﺮﺍﻯ ﺿﻠﻊ ﻣﻰ ﮔﻴﺮﺩ‬ ‫ﻭﺭﺍﺙ ﻗﺴﻤﺖ ﻣﻰ ﺷﻮﺩ ﻳﺎ ﻣﺨﺼﻮﺹ‬ ‫ﻫﺮﮔﺎﻩ‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ﺷﻮﺩ ﻣﺎ ﺑﻴﻦ ّ‬

‫ﺍﺳﺖ ﺑﻀﻠﻊ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﻏﻴﺮ ﺍﺯ ﺍﻟﺒﺴﮥ ﻣﺴﺘﻌﻤﻠﻪ ﻫﺮ ﭼﻪ ﺑﺎﺷﺪ ﺍﺯ ﺣﻠﻰ ﻭ ﻏﻴﺮﻩ‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﺯﻭﺝ ﺍﺳﺖ ﻣﮕﺮ ﺁﻧﭽﻪ ﺑﻪ ﺍﺛﺒﺎﺕ ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﺑﻪ ﺯﻭﺟﻪ‬ ‫ﺑﺨﺸﻴﺪﻩ ﺷﺪﻩ‪.‬‬

‫ﺣﺪ ﻋﺪﺍﻟﺖ ﺩﺭ ﻣﻘﺎﻣﻰ ﮐﻪ ﺍﺛﺒﺎﺕ ﺍﻣﺮ ﺑﻪ ﺷﻬﺎﺩﺕ‬ ‫‪ -٧٩‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ّ‬ ‫ﻋﺪﻟﻴﻦ ﻣﻰ ﺷﻮﺩ‪.‬‬

‫ﺣﺪ ﻋﺪﺍﻟﺖ ﻧﻴﮑﻮﺋﻰ ﺻﻴﺖ ﺍﺳﺖ ﺑﻴﻦ ﻋﺒﺎﺩ ﻭ ﺷﻬﺎﺩﺕ‬ ‫ﺟﻮﺍﺏ ‪ّ :‬‬

‫ﻋﺒﺎﺩ ﺍ‪ ‬ﺍﺯ ﻫﺮ ﺣﺰﺑﻰ ﻟﺪﻯ ﺍﻟﻌﺮﺵ ﻣﻘﺒﻮﻝ‪.‬‬

‫ﺫﻣﮥ ﺍﻭ‬ ‫‪ -٨٠‬ﺳﺆﺍﻝ ‪ :‬ﻫﺮ ﮔﺎﻩ ﺷﺨﺺ‬ ‫ّ‬ ‫ﺍﻟﻨﺎﺱ ﺑﺮ ّ‬ ‫ﺣﻖ ّ‬ ‫ﻣﺘﻮﻓﻰ ﺣﻘﻮﻕ ﺍ‪ ‬ﻳﺎ ّ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ‬ ‫ﺑﺎﺷﺪ ﺍﺯ ﺑﻴﺖ ﻣﺴﮑﻮﻥ ﻭ ﺍﻟﺒﺴﮥ ﻣﺨﺼﻮﺻﻪ ﻭ ﺳﺎﻳﺮ ﺍﻣﻮﺍﻝ ّ‬ ‫ﺑﺎﻳﺪ ﺍﺩﺍ ﺷﻮﺩ ﻳﺎ ﺁﻧﮑﻪ ﺑﻴﺖ ﻭ ﺍﻟﺒﺴﻪ ﻣﺨﺼﻮﺹ ﺫﮐﺮﺍﻥ ﺍﺳﺖ ﻭ‬

‫ﺩﻳﻮﻥ ﺑﺎﻳﺪ ﺍﺯ ﺳﺎﻳﺮ ﺍﻣﻮﺍﻝ ﺩﺍﺩﻩ ﺷﻮﺩ ﻭ ﻫﺮ ﮔﺎﻩ ﺳﺎﻳﺮ ﺗﺮﮐﻪ ﻭﻓﺎ ﻧﮑﻨﺪ‬

‫ﺑﻪ ﺩﻳﻮﻥ ﭼﮕﻮﻧﻪ ﻣﻌﻤﻮﻝ ﺷﻮﺩ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺩﻳﻮﻥ ﻭ ﺣﻘﻮﻕ ﺍﺯ ﺳﺎﻳﺮ ﺍﻣﻮﺍﻝ ﺩﺍﺩﻩ ﺷﻮﺩ ﻭ ﺍﮔﺮ ﺍﻣﻮﺍﻝ ﻭﻓﺎ‬ ‫ﻧﮑﻨﺪ ﺍﺯ ﺑﻴﺖ ﻣﺴﮑﻮﻥ ﻭ ﺍﻟﺒﺴﮥ ﻣﺨﺼﻮﺻﻪ ﺍﺩﺍ ﺷﻮﺩ‪.‬‬ ‫ﺹ ‪٦٧‬‬

‫‪ -٨١‬ﺳﺆﺍﻝ ‪ :‬ﺻﻼﺕ ﺛﺎﻟﺚ ﺭﺍ ﻧﺸﺴﺘﻪ ﺑﺎﻳﺪ ﺑﻪ ﺟﺎ ﺁﻭﺭﺩ ﻳﺎ ﺍﻳﺴﺘﺎﺩﻩ‪.‬‬ ‫ﺍﻭﻟﻰ ﻭ ﺍﺣﺐ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﻟﻘﻴﺎﻡ ﻣﻊ ﺍﻟﺨﻀﻮﻉ‬ ‫ٰ‬

‫‪ -٨٢‬ﺳﺆﺍﻝ ‪ :‬ﺻﻼﺕ ﺍﻭﻟﻰ ﺭﺍ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻫﺮ ﻫﻨﮕﺎﻡ ﻭ ﻫﺮ ﻭﻗﺖ ﮐﻪ‬ ‫ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﻮﺩ ﺣﺎﻟﺖ ﺍﻗﺒﺎﻝ ﻭ ﺧﻀﻮﻉ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ ﺑﻪ ﻋﻤﻞ‬ ‫ﺁﻭﺭﺩ ﺩﺭ ﺷﺐ ﻭ ﺭﻭﺯﻯ ﻳﮏ ﺑﺎﺭ ﻳﺎ ﺍﺯﻣﻨﮥ ﺩﻳﮕﺮ ﺣﮑﻤﺶ ﭼﮕﻮﻧﻪ ﺍﺳﺖ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ﺷﺐ ﻭ ﺭﻭﺯﻯ ﻳﮏ ﺑﺎﺭ ﮐﺎﻓﻰ ﺍﺳﺖ ٰﻫﺬﺍ ﻣﺎ ﻧﻄﻖ ﺑﻪ‬

‫ﻟﺴﺎﻥ ﺍﻻﻣﺮ‪.‬‬

‫‪ -٨٣‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺗﻌﻴﻴﻦ ﺑﮑﻮﺭ ﻭ ﺯﻭﺍﻝ ﻭ ﺍﺻﻴﻞ‪.‬‬ ‫ﺍﻟﺰﻭﺍﻝ ﻭ ﺍﻟﻐﺮﻭﺏ ﻭ ﻣﻬﻠﺖ ﺻﻼﺕ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺣﻴﻦ ﺍﺷﺮﺍﻕ ّ‬ ‫ﺍﻟﺸﻤﺲ ﻭ ّ‬

‫ﺍﻟﻰ‬ ‫ﺍﻟﻰ ﺯﻭﺍﻝ ﻭ ﻣﻦ ّ‬ ‫ﺍﻟﺰﻭﺍﻝ ﺍﻟﻰ ﺍﻟﻐﺮﻭﺏ ﻭ ﻣﻦ ﺍﻟﻐﺮﻭﺏ ٰ‬ ‫ﺻﺒﺢ ٰ‬ ‫ﺳﺎﻋﺘﻴﻦ ﺍﻻﻣﺮ ﺑﻴﺪ ﺍ‪ ‬ﺻﺎﺣﺐ ﺍﻻﺳﻤﻴﻦ‪.‬‬ ‫‪ -٨٤‬ﺳﺆﺍﻝ ‪ :‬ﻗﺮﺍﻥ ﺑﺎ ﻣﺸﺮﮐﻴﻦ ﺟﺎﻳﺰ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺍﺧﺬ ﻭ ﻋﻄﺎ ﻫﺮ ﺩﻭ ﺟﺎﻳﺰ ٰﻫﺬﺍ ﻣﺎ ﺣﮑﻢ ﺑﻪ ﺍ‪ ‬ﺍﺫ ﺍﺳﺘﻮﻯ‬

‫ﻋﻠﻰ ﻋﺮﺵ ﺍﻟﻔﻀﻞ ﻭ ﺍﻟﮑﺮﻡ‪.‬‬ ‫ٰ‬ ‫ﺹ ‪٦٨‬‬

‫ﺗﻮﺟﻪ‬ ‫ﻣﻴﺖ ﻗﺒﻞ ﺍﺯ ﺩﻓﻦ ﻭ ﻳﺎ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻭ ّ‬ ‫‪ -٨٥‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﻭﻗﺖ ﻧﻤﺎﺯ ّ‬ ‫ﺑﻪ ﻗﺒﻠﻪ ﻻﺯﻡ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬

‫ﻓﺜﻢ ﻭﺟﻪ ﺍ‪."‬‬ ‫ﺍﻣﺎ ﺍﻟﻘﺒﻠﺔ "ﺍﻳﻨﻤﺎ ّ‬ ‫ﺗﻮﻟﻮﺍ ّ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﺩﺍء ﺻﻼﺕ ﻗﺒﻞ ﺍﺯ ﺩﻓﻦ ﻭ ّ‬

‫‪ -٨٦‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺯﻭﺍﻝ ﮐﻪ ﻭﻗﺖ ﺩﻭ ﻧﻤﺎﺯ ﺍﺳﺖ ﻳﮑﻰ ﺷﻬﺎﺩﺕ ﺣﻴﻦ ﺯﻭﺍﻝ‬ ‫ﻭ ﻳﮑﻰ ﻧﻤﺎﺯ ﺩﻳﮕﺮ ﮐﻪ ﺩﺭ ﺯﻭﺍﻝ ﻭ ﺑﮑﻮﺭ ﻭ ﺁﺻﺎﻝ ﺑﺎﻳﺪ ﮐﺮﺩﻩ ﺷﻮﺩ‬

‫ﺍﻳﻨﻬﻢ ﺩﻭ ﻭﺿﻮ ﻻﺯﻡ ﺩﺍﺭﺩ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻣﺨﺼﻮﺹ ﻳﮏ‬

‫ﻭﺿﻮ ﮐﺎﻓﻰ ﺍﺳﺖ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺗﺠﺪﻳﺪ ﻻﺯﻡ ﻧﻪ‪.‬‬

‫ﻓﻀﻪ ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺯﻭﺝ‬ ‫ﻗﺮﻯ ﮐﻪ ّ‬ ‫‪ -٨٧‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﻣﻬﺮ ﺍﻫﻞ ٰ‬ ‫ﺍﺳﺖ ﻳﺎ ﺯﻭﺟﻪ ﻭ ﻳﺎ ﻫﺮ ﺩﻭ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺍﺧﺘﻼﻑ ﮐﻪ ﻳﮑﻰ ﺷﻬﺮﻯ‬

‫ﻗﺮﻯ ﺑﺎﺷﺪ ﭼﻪ ﺑﺎﻳﺪ ﮐﺮﺩ‪.‬‬ ‫ﻭ ﺩﻳﮕﺮﻯ ﺍﺯ ٰ‬

‫ﺟﻮﺍﺏ ‪ :‬ﻣﻬﺮ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺯﻭﺝ ﺍﺳﺖ ﺍﮔﺮ ﺍﺯ ﺍﻫﻞ ﻣﺪﻥ ﺍﺳﺖ ﺫﻫﺐ ﻭ‬

‫ﻓﻀﻪ‪.‬‬ ‫ﻗﺮﻯ ﺍﺳﺖ ّ‬ ‫ﺍﮔﺮ ﺍﺯ ﺍﻫﻞ ٰ‬

‫‪ -٨٨‬ﺳﺆﺍﻝ ‪ :‬ﻣﻴﺰﺍﻥ ﺷﻬﺮﻯ ﻭ ﺩﻫﺎﺗﻰ ﺑﻪ ﭼﻪ ﺣﺪ ﺍﺳﺖ‪ .‬ﻫﺮ ﮔﺎﻩ ﺷﻬﺮﻯ‬ ‫ﻫﺠﺮﺕ ﺑﻪ ﺩﻩ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﺩﻫﺎﺗﻰ ﻫﺠﺮﺕ ﺑﻪ ﺷﻬﺮ ﮐﻨﺪ ﻭ ﻗﺼﺪ‬ ‫ﺹ ‪٦٩‬‬

‫ﺗﻮﻃﻦ ﻧﻤﺎﻳﺪ ﺣﮑﻤﺶ ﭼﮕﻮﻧﻪ ﺍﺳﺖ‪ .‬ﻭ ٰ‬ ‫ﺗﻮﻟﺪ ﻣﻴﺰﺍﻥ‬ ‫ﮐﺬﻟﮏ‬ ‫ﻣﺤﻞ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺳﺖ ﻳﺎ ﻧﻪ‪.‬‬

‫ﺗﻮﻃﻦ ﺍﺳﺖ ﻫﺮ ﺟﺎ ﻭﻃﻦ ﻧﻤﺎﻳﺪ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺘﺎﺏ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻣﻴﺰﺍﻥ ّ‬

‫ﺭﻓﺘﺎﺭ ﺷﻮﺩ‪.‬‬

‫‪ - ٨٩‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺍﻟﻮﺍﺡ ﺍﻟﻬّﻴﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﻫﺮ ﮔﺎﻩ ﮐﺴﻰ ﻣﺎﻟﮏ ﺷﻮﺩ ﻣﻌﺎﺩﻝ‬ ‫ﻧﻮﺯﺩﻩ ﻣﺜﻘﺎﻝ ﺫﻫﺐ ﺭﺍ ﺑﺎﻳﺪ ﺣﻖ ﺍ‪ ‬ﺭﺍ ﺍﺯ ﺁﻥ ﺍﺩﺍ ﻧﻤﺎﻳﺪ‪ .‬ﺑﻴﺎﻥ ﺷﻮﺩ‬ ‫ﺍﺯ ﻧﻮﺯﺩﻩ ﭼﻪ ﻗﺪﺭ ﺩﺍﺩﻩ ﺷﻮﺩ‪.‬‬ ‫ﻣﻌﻴﻦ ﺷﺪﻩ ﺍﺯ ﺁﻥ ﻗﺮﺍﺭ ﺣﺴﺎﺏ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺣﮑﻢ ﺍ‪ ‬ﺩﺭ ﺻﺪ ﻧﻮﺯﺩﻩ ّ‬

‫ﺗﻌﻠﻖ ﻣﻴﮕﻴﺮﺩ‪.‬‬ ‫ﻧﻤﺎﻳﻨﺪ ﻣﻌﻠﻮﻡ ﻣﻰ ﺷﻮﺩ ﺑﺮ ﻧﻮﺯﺩﻩ ﭼﻪ ﻣﻘﺪﺍﺭ ّ‬

‫‪ -٩٠‬ﺳﺆﺍﻝ ‪ :‬ﻫﺮ ﮔﺎﻩ ﻣﺎﻝ ﺍﺯ ﻧﻮﺯﺩﻩ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﺪ ﺑﺎﻳﺪ ﺑﻪ ﻧﻮﺯﺩﻩ ﺩﻳﮕﺮ‬ ‫ﺗﻌﻠﻖ ﻣﻰ ﮔﻴﺮﺩ‪.‬‬ ‫ﺑﺮﺳﺪ ﻳﺎ ﺑﺮ ﺯﻳﺎﺩﻩ ﻫﻢ ّ‬

‫ﺗﻌﻠﻖ ﻧﻤﻰ ﮔﻴﺮﺩ ّﺍﻻ ﺑﻪ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﻫﺮ ﭼﻪ ﺑﺮ ﻧﻮﺯﺩﻩ ﺑﻴﻔﺰﺍﻳﺪ ﺣﻘﻮﻕ ّ‬

‫ﻧﻮﺯﺩﻩ ﺩﻳﮕﺮ ﺑﺮﺳﺪ‪.‬‬

‫ﺣﺪ ﻣﺴﺘﻌﻤﻞ ﺁﻥ‪.‬‬ ‫‪ -٩١‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﻣﺎء ﺑﮑﺮ ﻭ ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﺁﺏ ﻗﻠﻴﻞ ﻣﺜﻞ ﻳﮏ ﮐﺄﺱ ﻳﺎ ﺩﻭ ﻣﻘﺎﺑﻞ ﻳﺎ ﺳﻪ ﻣﻘﺎﺑﻞ ﺁﻥ‬

‫ﺣﺪ‬ ‫ﺩﺳﺖ ﻭ ﺭﻭ ﺩﺭ ﺁﻥ ﺷﺴﺘﻦ ﺍﺯ ﻣﺴﺘﻌﻤﻞ ﻣﺬﮐﻮﺭ ﻭﻟﮑﻦ ﺍﮔﺮ ﺑﻪ ّ‬ ‫ﺹ ‪٧٠‬‬

‫ُﮐﺮ ﺑﺮﺳﺪ ﺍﺯ ﺗﻐﺴﻴﻞ ﻳﮏ ﻭﺟﻪ ﻳﺎ ﺩﻭ ﻭﺟﻪ ﺗﻐﻴﻴﺮ ﻧﻤﻰ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ‬

‫ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ﺑﺄﺳﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﻳﮑﻰ ﺍﺯ ﺍﻭﺻﺎﻑ ﺛﻼﺛﻪ ﺩﺭ‬

‫ﺍﻭ ﻇﺎﻫﺮ ﺷﻮﺩ ﻳﻌﻨﻰ ﻓﻰ ﺍﻟﺠﻤﻠﻪ ﻟﻮﻥ ﺁﺏ ﺗﻐﻴﻴﺮ ﻧﻤﺎﻳﺪ ﺍﺯ ﻣﺴﺘﻌﻤﻞ‬ ‫ﻣﺤﺴﻮﺏ ﺍﺳﺖ‪.‬‬ ‫ﻓﺎﺭﺳﻴﻪ ﺳﻨﮥ ‪١٥‬‬ ‫ﺣﺪ ﺑﻠﻮﻍ ﺷﺮﻋﻰ ﺩﺭ ﺭﺳﺎﻟﮥ ﻣﺴﺎﺋﻞ‬ ‫‪ -٩٢‬ﺳﺆﺍﻝ ‪ّ :‬‬ ‫ّ‬

‫ﺗﻌﻴﻴﻦ ﺷﺪﻩ‪ .‬ﺁﻳﺎ ﺯﻭﺍﺝ ﻧﻴﺰ ﻣﺸﺮﻭﻁ ﺑﻪ ﺑﻠﻮﻍ ﺍﺳﺖ ﻳﺎ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﺟﺎﻳﺰ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﭼﻮﻥ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﺭﺿﺎﻳﺖ ﻃﺮﻓﻴﻦ ﻧﺎﺯﻝ ﻭ ﻗﺒﻞ ﺍﺯ ﺑﻠﻮﻍ‬

‫ﺭﺿﺎﻳﺖ ﻭ ﻋﺪﻡ ﺁﻥ ﻣﻌﻠﻮﻡ ﻧﻪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺯﻭﺍﺝ ﻧﻴﺰ ﺑﻪ ﺑﻠﻮﻍ‬ ‫ﻣﺸﺮﻭﻁ ﻭ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﺟﺎﻳﺰ ﻧﻪ‪.‬‬ ‫‪ -٩٣‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺻﻮﻡ ﻭ ﺻﻼﺕ ﻣﺮﻳﺾ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺑﻪ ﺭﺍﺳﺘﻰ ﻣﻰ ﮔﻮﻳﻢ ﺍﺯ ﺑﺮﺍﻯ ﺻﻮﻡ ﻭ ﺻﻼﺕ ﻋﻨﺪ ﺍ‪‬‬

‫ﺻﺤﺖ ﻓﻀﻠﺶ ﻣﻮﺟﻮﺩ ﻭ ﻋﻨﺪ‬ ‫ﻣﻘﺎﻣﻰ ﺍﺳﺖ ﻋﻈﻴﻢ ﻭﻟﮑﻦ ﺩﺭ ﺣﻴﻦ‬ ‫ّ‬ ‫ﺟﻞ ﺟﻼﻟﻪ ﺍﺯ‬ ‫ﺣﻖ ّ‬ ‫ﺗﮑﺴﺮ ﻋﻤﻞ ﺑﻪ ﺁﻥ ﺟﺎﻳﺰ ﻧﻪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺣﮑﻢ ّ‬ ‫ّ‬

‫ﻭﺍﻟﺴﺎﻣﻌﺎﺕ ﻭ ﺍﻟﻌﺎﻣﻠﻴﻦ ﻭ ﺍﻟﻌﺎﻣﻼﺕ‬ ‫ﻟﻠﺴﺎﻣﻌﻴﻦ‬ ‫ﻗﺒﻞ ﻭ ﺑﻌﺪ‪.‬‬ ‫ّ‬ ‫ﻃﻮﺑﻰ ّ‬ ‫ٰ‬ ‫ﺍﻟﺤﻤﺪ ‪ ‬ﻣﻨﺰﻝ ﺍ ٰ‬ ‫ﺍﻟﺒﻴﻨﺎﺕ‪.‬‬ ‫ﻻﻳﺎﺕ ﻭ ﻣﻈﻬﺮ ّ‬

‫ﺹ ‪٧١‬‬ ‫‪ -٩٤‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﻣﺴﺎﺟﺪ ﻭ ﺻﻮﺍﻣﻊ ﻭ ﻫﻴﺎﮐﻞ‪.‬‬

‫ﺣﻖ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺁﻧﭽﻪ ﺍﺯ ﻣﺴﺎﺟﺪ ﻭ ﺻﻮﺍﻣﻊ ﻭ ﻫﻴﺎﮐﻞ ﮐﻪ ﻣﺨﺼﻮﺹ ﺫﮐﺮ ّ‬

‫ﺑﻨﺎ ﺷﺪﻩ ﺫﮐﺮ ﻏﻴﺮ ﺩﻭﻥ ﺍﻭ ﺩﺭ ﺁﻧﻬﺎ ﺟﺎﻳﺰ ﻧﻪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺍﺯ ﺣﺪﻭﺩ ﺍﻟﻬﻰ‬

‫ﺍﻧﻪ ﻣﻦ ﺍﻟﻤﻌﺘﺪﻳﻦ‪ .‬ﺑﺮ ﺑﺎﻧﻰ ﺑﺄﺳﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ‬ ‫ﻭ ّ‬ ‫ﺍﻟﺬﻯ ﺗﺠﺎﻭﺯ ّ‬ ‫ﭼﻪ ﮐﻪ ﻋﻤﻞ ﺍﻭ ‪ ‬ﺑﻮﺩﻩ ﻭ ﺑﻪ ﺍﺟﺮ ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﻭ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ‪.‬‬

‫‪ -٩٥‬ﺳﺆﺍﻝ ‪ :‬ﺍﺳﺒﺎﺏ ﺩﮐﺎﻥ ﮐﻪ ﺑﻪ ﺟﻬﺖ ﮐﺴﺐ ﻭ ﺷﻐﻞ ﻻﺯﻡ ﺍﺳﺖ ﺑﺎﻳﺪ‬ ‫ﺣﻘﻮﻕ ﺍ‪ ‬ﺍﺯ ﺁﻧﻬﺎ ﺩﺍﺩﻩ ﺷﻮﺩ ﻳﺎ ﺁﻧﮑﻪ ﺣﮑﻢ ﺍﺳﺒﺎﺏ ﺑﻴﺖ ﺭﺍ ﺩﺍﺭﺩ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺣﮑﻢ ﺍﺛﺎﺙ ﺑﻴﺖ ﺑﺮ ﺁﻥ ﺟﺎﺭﻯ‪.‬‬ ‫‪ -٩٦‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺑﺎﺭﮤ ﺗﻌﻮﻳﺾ ﻭ ﺗﺒﺪﻳﻞ ﺍﻣﺎﻧﺎﺕ ﺍﺯ ﺟﻨﺲ ﺑﻪ ﻧﻘﺪ ﻭ ﻏﻴﺮﻩ‬ ‫ﺍﻟﺘﻀﻴﻴﻊ‪.‬‬ ‫ﺣﻔﻈﴼ ﻋﻦ ّ‬

‫ﺍﻟﺘﻀﻴﻴﻊ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﻳﻨﮑﻪ ﺩﺭ ﺑﺎﺭﮤ ﺍﻣﺎﻧﺎﺕ ﻭ ﺗﻌﻮﻳﺾ ﺁﻥ ﺣﻔﻈﴼ ﻋﻦ ّ‬

‫ﻧﻮﺷﺘﻨﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺗﻌﻮﻳﺾ ﺟﺎﻳﺰ ﺗﻌﻮﻳﻀﻰ ﮐﻪ ﻣﻌﺎﺩﻝ ﺁﻥ ﺭﺍ‬ ‫ﺍﻟﻤﺒﻴﻦ ﺍﻟﻌﻠﻴﻢ ﻭ ٰ‬ ‫ﺭﺑﮏ ﻫﻮ‬ ‫ﺍﻻﻣﺮ ﺍﻟﻘﺪﻳﻢ‪.‬‬ ‫ﺑﺮﺳﺎﻧﺪ ّ‬ ‫ّ‬ ‫ﺍﻥ ّ‬

‫‪ -٩٧‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺗﻐﺴﻴﻞ ﺭﺟﻞ ﺷﺘﺎ ﻭ ﺻﻴﻒ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﻳﮏ ﺣﮑﻢ ﺩﺍﺭﺩ ﺩﺭ ﻫﺮ ﺩﻭ ﺁﺏ ﻓﺎﺗﺮ ﺍﺭﺟﺢ ﺍﺳﺖ ﻭ ﺩﺭ‬

‫ﺍﺳﺘﻌﻤﺎﻝ ﺁﺏ ﺑﺎﺭﺩ ﻫﻢ ﺑﺄﺳﻰ ﻧﻪ‪.‬‬ ‫ﺹ ‪٧٢‬‬

‫‪ -٩٨‬ﻭ ﺩﻳﮕﺮ ﺳﺆﺍﻝ ﺍﺯ ﻃﻼﻕ ﻧﻤﻮﺩﻩ‪.‬‬ ‫ﺟﻞ ﺟﻼﻟﻪ ﻃﻼﻕ ﺭﺍ ﺩﻭﺳﺖ ﻧﺪﺍﺷﺘﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ﺣﻖ ّ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﭼﻮﻥ ّ‬

‫ﺑﺎﺏ ﮐﻠﻤﻪ ﺍﻯ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﻭﻟﮑﻦ ﺍﺯ ﺍﻭﻝ ﻓﺼﻞ ﺍﻟﻰ ﺍﻧﺘﻬﺎﻯ ﺳﻨﮥ‬ ‫ﻣﻄﻠﻊ ﺑﺎﺷﻨﺪ ﺍﻭ ﺍﺯﻳﺪ ﻭ ﻫﻢ ﺷﻬﺪﺍء‪ .‬ﺍﮔﺮ ﺩﺭ‬ ‫ﻭﺍﺣﺪﻩ ﺑﺎﻳﺪ ﺩﻭ ﻧﻔﺲ ّ‬ ‫ﺍﻧﺘﻬﺎ ﺭﺟﻮﻉ ﻧﺸﺪ ﻃﻼﻕ ﺛﺎﺑﺖ‪ .‬ﺑﺎﻳﺪ ﺣﺎﮐﻢ ﺷﺮﻋﻰ ﺑﻠﺪ ﮐﻪ ﺍﺯ‬

‫ﺟﺎﻧﺐ ﺍﻣﻨﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﺳﺖ ﺩﺭ ﺩﻓﺘﺮ ﺛﺒﺖ ﻧﻤﺎﻳﺪ‪ .‬ﻣﻼﺣﻈﮥ‬ ‫ﻟﺌﻼ ﻳﺤﺰﻥ ﺑﻪ ﺍﻓﺌﺪﺓ ﺍﻭﻟﻰ ﺍﻻﻟﺒﺎﺏ ‪.‬‬ ‫ﺍﻳﻦ ﻓﻘﺮﻩ ﻻﺯﻡ ﺍﺳﺖ ّ‬ ‫‪ -٩٩‬ﺳﺆﺍﻝ ‪ :‬ﺩﺭ ﺑﺎﺭﮤ ﻣﺸﻮﺭﺕ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ ﺩﺭ ﻧﻔﻮﺱ ﻣﺠﺘﻤﻌﮥ ﺍﻭﻟﻰ ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﻧﻔﻮﺱ‬ ‫ﺿﻢ ﻧﻤﺎﺋﻴﺪ ﻭ ﺑﻌﺪ ﺑﺤﮑﻢ ﻗﺮﻋﻪ ﺑﻪ ﻋﺪﺩ ﺍﺳﻢ ﺍﻋﻈﻢ ﻳﺎ‬ ‫ﺟﺪﻳﺪﻩ‬ ‫ّ‬

‫ﻣﺠﺪﺩ ﻣﺸﻮﺭﺕ ﻣﺎ ﻇﻬﺮ ﻣﻨﻪ‬ ‫ﺍﻗﻞ ﻳﺎ ﺍﮐﺜﺮ ﺍﺯ ﺁﻥ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎﺋﻴﺪ ﻭ‬ ‫ّ‬

‫ﺑﺎﻟﺜﻼﺙ ﻭ ﺧﺬ‬ ‫ﺯﻳﻦ ﺍﻻﺛﻨﻴﻦ ّ‬ ‫ﻫﻮ ﺍﻟﻤﻄﺎﻉ ﻭ ﺍﮔﺮ ﻫﻢ ﺍﺧﺘﻼﻑ ﺷﺪ ّ‬

‫ﺍﻟﺼﺮﺍﻁ‪.‬‬ ‫ﺍﻻﻗﻮﻯ ّ‬ ‫ﺍﻟﻰ ﺳﻮﺁء ّ‬ ‫ٰ‬ ‫ﺍﻧﻪ ﻳﻬﺪﻯ ﻣﻦ ﻳﺸﺂء ٰ‬

‫‪ -١٠٠‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺍﺭﺙ‪.‬‬

‫ﺟﻮﺍﺏ ‪ :‬ﺩﺭ ﺑﺎﺏ ﺍﺭﺙ ﺁﻧﭽﻪ ﻧﻘﻄﮥ ﺍﻭﻟﻰ ﺭﻭﺡ ﻣﺎ ﺳﻮﺍﻩ ﻓﺪﺍﻩ ﺑﻪ ﺁﻥ‬ ‫ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﻫﻤﺎﻥ ﻣﺤﺒﻮﺏ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﺍﺯ ﺍﻭﻟﻮ ﺍﻟﻘﺴﻤﺔ‬

‫ﻗﺴﻤﻮﺍ ﺑﻴﻨﻬﻢ ﺍﻣﻮﺍﻟﻬﻢ ﻭ ﻣﺎ ﺩﻭﻥ ﺁﻥ ﺑﺎﻳﺪ ﺑﻪ ﺳﺎﺣﺖ‬ ‫ﻣﻮﺟﻮﺩﻧﺪ ّ‬ ‫ﺹ ‪٧٣‬‬

‫ﺍﻗﺪﺱ ﻋﺮﺽ ﺷﻮﺩ‪ .‬ﺍﻻﻣﺮ ﺑﻴﺪﻩ ﻳﺤﮑﻢ ﮐﻴﻒ ﻳﺸﺂء‪ .‬ﺩﺭ ﺍﻳﻦ‬

‫ﻣﻮﻗﺘﴼ ﺑﻪ‬ ‫ﺳﺮ ﺣﮑﻤﻰ ﻧﺎﺯﻝ ﻭ ﻗﺴﻤﺖ ﻧﻔﻮﺱ ﻣﻔﻘﻮﺩﻩ ّ‬ ‫ﻣﻘﺎﻡ ﺩﺭ ﺍﺭﺽ ّ‬ ‫ﺗﺤﻘﻖ‬ ‫ﻳﺤﻘﻖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‪ .‬ﺑﻌﺪ ﺍﺯ‬ ‫ﺍﻟﻰ ﺍﻥ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻭﺭﺍﺙ ﻣﻮﺟﻮﺩﻩ ﺭﺍﺟﻊ ٰ‬ ‫ﺍﻟﺬﻳﻦ ﻫﺎﺟﺮﻭﺍ ﻓﻰ‬ ‫ﺣﮑﻢ ﺁﻥ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭﻟﮑﻦ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ّ‬

‫ﻭﺭﺍﺛﻬﻢ ‪.‬‬ ‫ﺳﻨﺔ ّ‬ ‫ﺍﻟﻰ ّ‬ ‫ﺍﻟﺘﻰ ﻓﻴﻬﺎ ﻫﺎﺟﺮ ﺟﻤﺎﻝ ﺍﻟﻘﺪﻡ ﻣﻴﺮﺍﺛﻬﻢ ﻳﺮﺟﻊ ٰ‬ ‫ٰﻫﺬﺍ ﻣﻦ ﻓﻀﻞ ﺍ‪ ‬ﻋﻠﻴﻬﻢ‪.‬‬

‫‪ -١٠١‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺣﮑﻢ ﺩﻓﻴﻨﻪ‪.‬‬

‫ﺣﻖ ﻧﻔﺴﻰ ﺍﺳﺖ ﮐﻪ ﻳﺎﻓﺘﻪ‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺍﮔﺮ ﺩﻓﻴﻨﻪ ﻳﺎﻓﺖ ﺷﻮﺩ ﻳﮏ ﺛﻠﺚ ّ‬

‫ﻭ ﺩﻭ ﺛﻠﺚ ﺩﻳﮕﺮ ﺭﺍ ﺭﺟﺎﻝ ﺑﻴﺖ ﻋﺪﻝ ﺩﺭ ﻣﺼﺎﻟﺢ ﻋﻤﻮﻡ ﻋﺒﺎﺩ‬

‫ﺗﺤﻘﻖ ﺑﻴﺖ ﻋﺪﻝ ﺍﺳﺖ ﻭ ﻗﺒﻞ ﺍﺯ ﺁﻥ‬ ‫ﺻﺮﻑ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻳﻦ ﺑﻌﺪ ﺍﺯ‬ ‫ّ‬

‫ﺍﻧﻪ ﻟﻬﻮﺍﻟﺤﺎﮐﻢ ٰ‬ ‫ﺍﻻﻣﺮ‬ ‫ﺑﻪ ﻧﻔﻮﺱ ﺍﻣﻴﻨﻪ ﺩﺭ ﻫﺮ ﺑﻠﺪ ﻭ ﺩﻳﺎﺭ ﺭﺍﺟﻊ ّ‬ ‫ﺍﻟﻌﻠﻴﻢ ﺍﻟﺨﺒﻴﺮ‪.‬‬

‫‪ -١٠٢‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺣﻘﻮﻕ ﻣﻠﮑﻰ ﮐﻪ ﻣﻨﻔﻌﺖ ﺍﺯ ﺁﻥ ﻋﺎﻳﺪ ﻧﻤﻰ ﺷﻮﺩ‪.‬‬ ‫ﺟﻮﺍﺏ ‪ :‬ﺣﮑﻢ ﺍ‪ ‬ﺁﻧﮑﻪ ﻣﻠﮑﻰ ﮐﻪ ﺍﻧﺘﻔﺎﻉ ﺁﻥ ﻣﻘﻄﻮﻉ ﺍﺳﺖ ﻳﻌﻨﻰ‬

‫ﺍﻧﻪ‬ ‫ﻧﻔﻌﻰ ﺍﺯ ﺁﻥ ﺣﺎﺻﻞ ﻧﻤﻰ ﺷﻮﺩ ﺣﻘﻮﻕ ﺑﺮ ﺁﻥ ّ‬ ‫ﺗﻌﻠﻖ ﻧﻤﻰ ﮔﻴﺮﺩ ﻭ ّ‬ ‫ﻟﻬﻮ ﺍﻟﺤﺎﮐﻢ ﺍﻟﮑﺮﻳﻢ‪.‬‬

‫ﺹ ‪٧٤‬‬ ‫ﺍﻟﻠﻴﺎﻟﻰ ﻭ‬ ‫ﺍﻟﺘﻰ ﻃﺎﻟﺖ ﻓﻴﻬﺎ ّ‬ ‫‪ -١٠٣‬ﺳﺆﺍﻝ ‪ :‬ﺍﺯ ﺁﻳﮥ ﻣﺒﺎﺭﮐﮥ " ﻭ ﺍﻟﺒﻠﺪﺍﻥ ّ‬ ‫ﻓﻠﻴﺼﻠﻮﺍ‬ ‫ﺍﻻﻳﺎﻡ‬ ‫ﺑﺎﻟﺴﺎﻋﺎﺕ ﺍﻟﺦ"‪.‬‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺟﻮﺍﺏ ‪ :‬ﻣﻘﺼﻮﺩ ﺑﻼﺩ ﺑﻌﻴﺪﻩ ﺑﻮﺩﻩ‪ ،‬ﺍﻳﻦ ﺍﻗﺎﻟﻴﻢ ﻃﻮﻝ ﻭ ﻏﻴﺮ ﺁﻥ‬

‫ﺳﺎﻋﺎﺕ ﻗﻠﻴﻠﻪ ﻭ ﺍﻳﻦ ﺧﺎﺭﺝ ﺍﺯ ﺣﮑﻢ ﺍﺳﺖ‪.‬‬ ‫ﻟﮑﻞ ﺍﺑﻦ ﺧﺪﻣﺔ‬ ‫ﺍﻧﺎ ﮐﺘﺒﻨﺎ‬ ‫ّ‬ ‫‪ -١٠٤‬ﺩﺭ ﻟﻮﺡ ﺍﺑﺎ ﺑﺪﻳﻊ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻧﺎﺯﻝ " ّ‬ ‫ﺍﺑﻴﻪ ٰ‬ ‫ﻗﺪﺭﻧﺎ ﺍﻻﻣﺮ ﻓﻰ ﺍﻟﮑﺘﺎﺏ"‪.‬‬ ‫ﮐﺬﻟﮏ ّ‬

‫ﻣﺤﻤﺪ ﻭﺟﻪ ﻗﺪﻡ ﺑﻪ ﺗﻮ‬ ‫ﺗﻌﺎﻟﻰ "ﻳﺎ‬ ‫‪ -١٠٥‬ﺩﺭ ﻟﻮﺣﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻧﺎﺯﻝ ﻗﻮﻟﻪ‬ ‫ّ‬ ‫ٰ‬ ‫ﻭﺻﻴﺖ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺑﻪ‬ ‫ﻣﺘﻮﺟﻪ ﻭ ﺗﺮﺍ ﺫﮐﺮ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﺣﺰﺏ ﺍ‪ ‬ﺭﺍ‬ ‫ّ‬ ‫ّ‬

‫ﺗﺮﺑﻴﺖ ﺍﻭﻻﺩ‪ .‬ﺍﮔﺮ ﻭﺍﻟﺪ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺍﻋﻈﻢ ﮐﻪ ﺍﺯ ﻗﻠﻢ ﻣﺎﻟﮏ ﻗﺪﻡ‬

‫ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﺷﺪﻩ ﻏﻔﻠﺖ ﻧﻤﺎﻳﺪ ﺣﻖ ﭘﺪﺭﻯ ﺳﺎﻗﻂ ﺷﻮﺩ‬

‫ﻣﻘﺼﺮﻳﻦ ﻣﺤﺴﻮﺏ ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﮐﻪ‬ ‫ﻭ ﻟﺪﻯ ﺍ‪ ‬ﺍﺯ‬ ‫ّ‬

‫ﺍﻧﻪ‬ ‫ﻭﺻﺎﻳﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﻗﻠﺐ ﺛﺒﺖ ﻧﻤﺎﻳﺪ ﻭ ﺑﻪ ﺍﻭ‬ ‫ﻣﺘﻤﺴﮏ ﺷﻮﺩ ّ‬ ‫ّ‬ ‫ﻳﻘﺮﺑﻬﻢ ﺍﻟﻴﻪ ﻭ ﻫﻮ ٰ‬ ‫ﺍﻻﻣﺮ‬ ‫ﻳﺆﻳﺪﻫﻢ ﻭ ﻳﻨﻔﻌﻬﻢ ﻭ ّ‬ ‫ﻳﺄﻣﺮ ﺍﻟﻌﺒﺎﺩ ﺑﻤﺎ ّ‬ ‫ﺍﻟﻘﺪﻳﻢ"‪.‬‬

‫ﺗﻌﺎﻟﻰ ﺷﺄﻧﻪ ﺍﻟﻌﻈﻤﺔ ﻭ ﺍﻻﻗﺘﺪﺍﺭ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎ ﻭ ﺍﻭﻟﻴﺎ ﺍﺯ‬ ‫‪ -١٠٦‬ﻫﻮﺍ‪‬‬ ‫ٰ‬ ‫ﺟﻞ ﺟﻼﻟﻪ ﻣﺄﻣﻮﺭ ﺑﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﺷﺠﺎﺭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ﺭﺍ‬ ‫ﺣﻖ ّ‬ ‫ﻧﺰﺩ ّ‬ ‫ﺹ ‪٧٥‬‬

‫ﺍﺯ ﻓﺮﺍﺕ ﺁﺩﺍﺏ ﻭ ﺩﺍﻧﺎﺋﻰ ﺳﻘﺎﻳﻪ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺍﺯ ﮐﻞ ﻇﺎﻫﺮ ﺷﻮﺩ‬ ‫ﺁﻧﭽﻪ ﮐﻪ ﺩﺭ ﺍﻳﺸﺎﻥ ﺑﻪ ﻧﻔﺲ ﺍﻳﺸﺎﻥ ﻣﻦ ﻋﻨﺪ ﺍ‪ ‬ﻭﺩﻳﻌﻪ ﮔﺬﺍﺷﺘﻪ‬

‫ﺷﺪﻩ‪ .‬ﻫﺮ ﺩﺭﺧﺘﻰ ﺭﺍ ﺛﻤﺮﻯ ﻣﺸﻬﻮﺩ ﭼﻨﺎﻧﭽﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﺷﺠﺮ ﺑﻰ ﺛﻤﺮ ﻻﻳﻖ ﻧﺎﺭ ﺍﺳﺖ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻧﭽﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ‬ ‫ﻃﻮﺑﻰ‬ ‫ﺗﻌﻠﻴﻢ ﺩﺍﺩﻩﺍﻧﺪ ﺣﻔﻆ ﻣﺮﺍﺗﺐ ﻭ ﻣﻘﺎﻣﺎﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﻮﺩﻩ‬ ‫ٰ‬ ‫ﺗﻤﺴﮏ ﺟﺴﺖ ﻭ ﺍﺯ‬ ‫ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﮐﻪ ﺩﺭ ﻳﻮﻡ ﺍﻟﻬﻰ ﺑﻪ ﺍﺻﻮﻝ ﺍ‪‬‬ ‫ّ‬

‫ﻗﺎﻧﻮﻥ ﺣﻘﻴﻘﻰ ﺍﻧﺤﺮﺍﻑ ﻧﺠﺴﺖ‪ .‬ﺍﺛﻤﺎﺭ ﺳﺪﺭﮤ ﻭﺟﻮﺩ ﺍﻣﺎﻧﺖ ﻭ‬

‫ﺩﻳﺎﻧﺖ ﻭ ﺻﺪﻕ ﻭ ﺻﻔﺎ ﻭ ﺍﻋﻈﻢ ﺍﺯ ﮐﻞ ﺑﻌﺪ ﺍﺯ ﺗﻮﺣﻴﺪ ﺣﻀﺮﺕ‬

‫ﻋﺰ ﻣﺮﺍﻋﺎﺕ ﺣﻘﻮﻕ ﻭﺍﻟﺪﻳﻦ ﺍﺳﺖ‪ .‬ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ‬ ‫ﺑﺎﺭﻯ ّ‬ ‫ﺟﻞ ﻭ ّ‬ ‫ﺍﻟﻬﻰ ﺍﻳﻦ ﻓﻘﺮﻩ ﻣﺬﮐﻮﺭ ﻭ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ ﻣﺴﻄﻮﺭ ﺍﻥ ﺍﻧﻈﺮ ﻣﺎ ﺍﻧﺰﻟﻪ‬

‫ﺗﻌﺎﻟﻰ "ﻭ ﺍﻋﺒﺪﻭﺍ ﺍ‪ ‬ﻭ ﻻ ﺗﺸﺮﮐﻮﺍ ﺑﻪ‬ ‫ﺍﻟﺮﺣﻤﻦ ﻓﻰ ﺍﻟﻔﺮﻗﺎﻥ ﻗﻮﻟﻪ‬ ‫ّ ٰ‬ ‫ٰ‬ ‫ﺷﻴﺌﴼ ﻭ ﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺍﺣﺴﺎﻧﺎ" ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﺍﺣﺴﺎﻥ ﺑﻪ ﻭﺍﻟﺪﻳﻦ ﺭﺍ‬ ‫ﻳﺮﻯ‬ ‫ﻃﻮﺑﻰ‬ ‫ﺑﺎ ﺗﻮﺣﻴﺪ ﻣﻘﺘﺮﻥ ﻓﺮﻣﻮﺩﻩ‬ ‫ّ‬ ‫ﻟﮑﻞ ﻋﺎﺭﻑ ﺣﮑﻴﻢ ﻳﺸﻬﺪ ﻭ ٰ‬ ‫ٰ‬

‫ﻭ ﻳﻘﺮء ﻭ ﻳﻌﺮﻑ ﻭ ﻳﻌﻤﻞ ﺑﻤﺎ ﺍﻧﺰﻟﻪ ﺍ‪ ‬ﻓﻰ ﮐﺘﺐ ﺍﻟﻘﺒﻞ ﻭ ﻓﻰ ٰﻫﺬﺍ‬ ‫ﺍﻟﻠﻮﺡ ﺍﻟﺒﺪﻳﻊ‪.‬‬ ‫ّ‬

‫ﻟﻰ "ﻭ ﺩﺭﺑﺎﺭﮤ ﺯﮐﺎﺕ ﻫﻢ ﺍﻣﺮ‬ ‫‪ -١٠٧‬ﺩﺭ ﻟﻮﺣﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻧﺎﺯﻝ ﻗﻮﻟﻪ ﺗﻌﺎ ٰ‬ ‫ﻧﻤﻮﺩﻳﻢ ﮐﻤﺎ ﻧﺰﻝ ﻓﻰ ﺍﻟﻔﺮﻗﺎﻥ ﻋﻤﻞ ﻧﻤﺎﻳﻨﺪ"‪.‬‬ ‫ﺹ ‪٧٦‬‬

‫ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ‬ ‫ﻓﻬﺮﺳﺖ ﻣﻨﺪﺭﺟﺎﺕ‬

‫ﺟﺰﻭﮤ ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﺍﻗﺪﺱ‬

‫ﺍﻟﻒ ‪ -‬ﺗﻌﻴﻴﻦ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻪ ﻋﻨﻮﺍﻥ ﺟﺎﻧﺸﻴﻦ‬

‫ﻣﺒﻴﻦ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﮐﮥ ﺁﻧﺤﻀﺮﺕ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ّ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫‪-١‬‬ ‫ّ‬

‫‪ - ٢‬ﺍﺭﺟﺎﻉ ﺍﻣﻮﺭ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ‬

‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ‬ ‫ﺏ ‪ -‬ﭘﻴﺶ ﺑﻴﻨﻰ ّ‬ ‫ﻣﺆﺳﺴﮥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﺝ‪ّ -‬‬

‫ﻧﺼﺤﻴﻪ‬ ‫ﺩ ‪ -‬ﺍﺣﮑﺎﻡ ﻭ ﺣﺪﻭﺩ ﻭ ﺧﻄﺎﺑﺎﺕ‬ ‫ّ‬ ‫‪ - ١‬ﺻﻼﺕ‬ ‫‪ - ٢‬ﺻﻮﻡ‬

‫ﺷﺨﺼﻴﻪ‬ ‫‪ - ٣‬ﺍﺣﮑﺎﻡ ﺍﺣﻮﺍﻝ‬ ‫ّ‬

‫ﻧﺼﺤﻴﻪ‬ ‫‪ - ٤‬ﺳﺎﻳﺮ ﺍﺣﮑﺎﻡ ﻭ ﺣﺪﻭﺩ ﻭ ﺧﻄﺎﺑﺎﺕ‬ ‫ّ‬

‫ﺗﺬﮐﺮﺍﺕ ﻭ ﻋﺘﺎﺑﻬﺎ ﻭ ﺍﻧﺬﺍﺭﺍﺕ ﻣﺨﺼﻮﺻﻪ‬ ‫ﻩ‪ّ -‬‬

‫ﻭ ‪ -‬ﻣﻮﺍﺿﻴﻊ ﻣﺘﻔﺮﻗﻪ‬ ‫ﺹ ‪٧٧‬‬

‫ﺟﺰﻭﮤ ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ‬

‫ﺍﻟﻒ ‪ -‬ﺗﻌﻴﻴﻦ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻌﻨﻮﺍﻥ ﺟﺎﻧﺸﻴﻦ‬ ‫ﻣﺒﻴﻦ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﮐﮥ ﺁﻥ ﺣﻀﺮﺕ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺂءﺍ‪ ‬ﻭ ُ ّ‬

‫ﺍﻟﺬﻯ‬ ‫‪ - ١‬ﺍﻫﻞ ﺑﻬﺎء ﻣﺄﻣﻮﺭﻧﺪ ﮐﻪ ﺑﻪ "ﻣﻦ ﺍﺭﺍﺩﻩ ﺍ‪ّ ‬‬

‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﺍﻧﺸﻌﺐ ﻣﻦ ﻫﺬﺍ ﺍﻻﺻﻞ ﺍﻟﻘﺪﻳﻢ‪ّ ".‬‬

‫‪ - ٢‬ﺍﻫﻞ ﺑﻬﺎء ﻣﺄﻣﻮﺭﻧﺪ ﺁﻧﭽﻪ ﺍﺯﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﮐﻪ ﺍﺯ ﺩﺭﮐﺶ‬ ‫ﻋﺎﺟﺰﻧﺪ ﺑﻪ "ﺍﻟﻔﺮﻉ ﺍﻟﻤﻨﺸﻌﺐ ِﻣﻦ ﻫﺬﺍ ﺍﻻﺻﻞ ﺍﻟﻘﻮﻳﻢ"‬

‫ﺭﺟﻮﻉ ﮐﻨﻨﺪ ‪.‬‬ ‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮ‬ ‫ﺏ ‪ -‬ﭘﻴﺶ ﺑﻴﻨﻰ ّ‬ ‫ﻣﺆﺳﺴﮥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﺝ‪ّ -‬‬

‫ﻧﺺ ﺻﺮﻳﺢ ﺗﺄﺳﻴﺲ ﮔﺮﺩﻳﺪﻩ ‪.‬‬ ‫‪ - ١‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺑﻪ ّ‬ ‫ﻣﺆﺳﺴﻪ ﺗﻌﻴﻴﻦ ﺷﺪﻩ ‪.‬‬ ‫‪ - ٢‬ﻭﻇﺎﻳﻒ ﺁﻥ ّ‬

‫ﻣﺸﺨﺺ ﮔﺮﺩﻳﺪﻩ ‪.‬‬ ‫‪ - ٣‬ﻭﺍﺭﺩﺍﺕ ﺁﻥ ﻣﺆّﺳﺴﻪ‬ ‫ّ‬

‫ﻧﺼﺤﻴﻪ‬ ‫ﺩ ‪ -‬ﺍﺣﮑﺎﻡ ﻭ ﺣﺪﻭﺩ ﻭ ﺧﻄﺎﺑﺎﺕ‬ ‫ّ‬ ‫‪ - ١‬ﺻﻼﺕ‬

‫‪ ١-١‬ﻣﻘﺎﻡ ﻋﻈﻴﻢ ﺻﻼﺕ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ‪.‬‬ ‫ﺹ ‪٧٨‬‬

‫‪ ١-٢‬ﻗﺒﻠﻪ ‪:‬‬

‫ﺍﻋﻠﻰ "ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪" ‬‬ ‫‪ ١-٢-١‬ﺣﻀﺮﺕ‬ ‫ٰ‬ ‫ﺭﺍ ﻗﺒﻠﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ ‪.‬‬

‫‪١-٢-٢‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻗﺮﺍﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺭﺍ‬

‫ﺗﺄﻳﻴﺪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬

‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ‬ ‫‪ ١-٢-٣‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ّ ‬‬ ‫ﻣﻘﺮ‬ ‫ﻗﺒﻠﮥ ﺍﻫﻞ ﺑﻬﺎء ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ّ‬ ‫ﺍﺳﺘﻘﺮﺍﺭ ﻋﺮﺵ ﻣﺒﺎﺭﮎ ﺑﺎﺷﺪ ‪.‬‬

‫ﺗﻮﺟﻪ ﺑﻪ ﻗﺒﻠﻪ ﺣﻴﻦ‬ ‫‪ ١-٢-٤‬ﻭﺟﻮﺏ ّ‬ ‫ﺍﺩﺍء ﺻﻼﺕ ‪.‬‬

‫‪ ١-٣‬ﻭﺟﻮﺏ ﺻﻼﺕ ﺑﺮ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎء ﭘﺲ ﺍﺯ ﺑﻠﻮﻍ ﺑﻪ‬ ‫ﺳﻦ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻟﮕﻰ ‪.‬‬ ‫ّ‬

‫‪ ١-٤‬ﮐﺴﺎﻧﻰ ﮐﻪ ﺍﺯ ﺍﺩﺍء ﺻﻼﺕ ﻣﻌﺎﻓﻨﺪ‪:‬‬ ‫‪ ١-٤-١‬ﺑﻴﻤﺎﺭﺍﻥ‬

‫ﺳﻨﺸﺎﻥ ﺍﺯ ﻫﻔﺘﺎﺩ ﻣﺘﺠﺎﻭﺯ ﺍﺳﺖ ‪.‬‬ ‫‪ ١-٤-٢‬ﻧﻔﻮﺳﻰ ﮐﻪ ّ‬

‫‪ ١-٤-٣‬ﻧﺴﻮﺍﻥ ﺩﺭ ﺣﻴﻦ ﻋﺎﺩﺕ ﻣﺎﻫﻴﺎﻧﻪ ﺑﻪ ﺷﺮﻁ ﺁﻧﮑﻪ‬ ‫ﻭﺿﻮ ﮔﺮﻓﺘﻪ ﻭ ﺁﻳﮥ ﻣﺨﺼﻮﺻﻰ ﺭﺍ ﮐﻪ ﻧﺎﺯﻝ‬ ‫ﮔﺸﺘﻪ ‪ ٩٥‬ﻣﺮﺗﺒﻪ ﺩﺭ ﺭﻭﺯ ﺗﮑﺮﺍﺭ ﻧﻤﺎﻳﻨﺪ ‪.‬‬

‫‪ ١-٥‬ﺻﻼﺕ ﺑﺎﻳﺪ ﺑﻪ ﺻﻮﺭﺕ ﻓﺮﺩﻯ ﺍﺩﺍ ﮔﺮﺩﺩ ‪.‬‬ ‫‪ ١-٦‬ﺍﻧﺘﺨﺎﺏ ﻳﮑﻰ ﺍﺯ ﺳﻪ ﺻﻼﺕ ﻣﺠﺎﺯ ﺍﺳﺖ ‪.‬‬ ‫ﺹ ‪٧٩‬‬

‫‪ ١-٧‬ﻣﻘﺼﺪ ﺍﺯ) ﺻﺒﺢ ( ﻭ ) ﺣﻴﻦ ﺯﻭﺍﻝ ( ﻭ ) ﺍﺻﻴﻞ ( ﻣﺮﺑﻮﻁ ﺑﻪ‬ ‫ﺗﻌﻴﻴﻦ ﺍﻭﻗﺎﺕ ﻧﻤﺎﺯﻫﺎﻯ ﺭﻭﺯﺍﻧﻪ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﺍﺳﺖ ‪:‬‬ ‫ﺻﺒﺢ ‪ :‬ﺍﺯ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ ﺗﺎ ﻇﻬﺮ‬

‫ﺯﻭﺍﻝ ‪ :‬ﺍﺯ ﻇﻬﺮ ﺗﺎ ﻏﺮﻭﺏ‬

‫ﺍﺻﻴﻞ ‪ :‬ﺍﺯ ﻏﺮﻭﺏ ﺗﺎ ﺩﻭ ﺳﺎﻋﺖ ﺍﺯ ﺷﺐ ﮔﺬﺷﺘﻪ‬

‫ﺍﻭﻟﻰ ) ﺻﻼﺕ ﮐﺒﻴﺮ ( ﻳﮏ ﺑﺎﺭ ﺩﺭ ‪٢٤‬ﺳﺎﻋﺖ‬ ‫‪ ١ - ٨‬ﺍﺩﺍء ﺻﻼﺕ‬ ‫ٰ‬ ‫ﮐﺎﻓﻰ ﺍﺳﺖ ‪.‬‬

‫ﺍﻭﻟﻰ ﻭ ﺍﺣﺐ ﺍﺳﺖ ‪.‬‬ ‫‪ ١ -٩‬ﺍﺩﺍء ﺻﻼﺕ ﺻﻐﻴﺮ ﺩﺭ ﺣﺎﻝ ﻗﻴﺎﻡ‬ ‫ٰ‬

‫‪ ١ -١٠‬ﻭﺿﻮ ‪:‬‬

‫‪ ١-١٠-١‬ﻗﺒﻞ ﺍﺯ ﺻﻼﺕ ﺑﺎﻳﺪ ﻭﺿﻮ ﮔﺮﻓﺘﻪ ﺷﻮﺩ ‪.‬‬

‫‪ ١-١٠-٢‬ﺑﺮﺍﻯ ﻫﺮ ﺻﻼﺕ ﺗﺠﺪﻳﺪ ﻭﺿﻮ ﻻﺯﻡ ﺍﺳﺖ ‪.‬‬ ‫‪ ١-١٠-٣‬ﺍﮔﺮ ﺣﻴﻦ ﻇﻬﺮ ﺩﻭ ﻧﻤﺎﺯ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‬ ‫ﻳﮏ ﻭﺿﻮ ﺑﺮﺍﻯ ﻫﺮ ﺩﻭ ﮐﺎﻓﻰ ﺍﺳﺖ ‪.‬‬

‫‪ ١-١٠-٤‬ﻫﺮ ﮔﺎﻩ ﺁﺏ ﻓﺮﺍﻫﻢ ﻧﺒﺎﺷﺪ ﻳﺎ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﻣﻀﺮ ﺑﺎﺷﺪ ﺁﻳﮥ‬ ‫ﺁﺏ ﺑﺮﺍﻯ ﺩﺳﺖ ﻳﺎ ﺻﻮﺭﺕ‬ ‫ّ‬

‫ﻣﺨﺼﻮﺻﻰ ﻧﺎﺯﻝ ﺷﺪﻩ ﮐﻪ ﺑﺎﻳﺪ ﭘﻨﺞ ﻣﺮﺗﺒﻪ‬ ‫ﺗﮑﺮﺍﺭ ﮔﺮﺩﺩ ‪.‬‬

‫‪١-١٠-٥‬‬

‫ﺩﺭ ﺻﻮﺭﺕ ﺑﺮﻭﺩﺕ ﺷﺪﻳﺪ ﻫﻮﺍ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺁﺏ‬

‫ﮔﺮﻡ ﺗﻮﺻﻴﻪ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﺹ ‪٨٠‬‬ ‫‪١-١٠-٦‬‬

‫ﻫﺮ ﮔﺎﻩ ﺑﺮﺍﻯ ﺍﻣﺮ ﺩﻳﮕﺮﻯ ﻭﺿﻮ ﮔﺮﻓﺘﻪ ﺷﺪﻩ‬

‫ﺑﺎﺷﺪ ﺗﺠﺪﻳﺪ ﺁﻥ ﻗﺒﻞ ﺍﺯ ﺍﺩﺍء ﻧﻤﺎﺯ ﻻﺯﻡ ﻧﻪ ‪.‬‬

‫ﺣﺘﻰ ﺍﮔﺮ ﻗﺒ‪ ‬ﺍﺳﺘﺤﻤﺎﻡ‬ ‫‪ ١-١٠-٧‬ﻭﺿﻮ ﺿﺮﻭﺭﺕ ﺩﺍﺭﺩ ّ‬ ‫ﺷﺪﻩ ﺑﺎﺷﺪ ‪.‬‬

‫‪ ١-١١‬ﺗﻌﻴﻴﻦ ﺍﻭﻗﺎﺕ ﺻﻼﺕ ‪:‬‬ ‫ﺍﺗﮑﺎﻝ ﺑﻪ ﺳﺎﻋﺖ ﺟﺎﻳﺰ ﺍﺳﺖ ‪.‬‬ ‫‪ ١-١١-١‬ﺑﺮﺍﻯ ﺗﻌﻴﻴﻦ ﻭﻗﺖ ّ‬ ‫‪ ١-١١-٢‬ﺩﺭ ﺍﻗﺎﻟﻴﻢ ﻭﺍﻗﻌﻪ ﺩﺭ ﻣﻨﺎﻃﻖ ﺑﻌﻴﺪﮤ ﻧﻴﻢ‬ ‫ﻣﺪﺕ ﺭﻭﺯ‬ ‫ﮐﺮﮤ ﺷﻤﺎﻟﻰ ﻳﺎ ﺟﻨﻮﺑﻰ ﮐﻪ ﻃﻮﻝ ّ‬

‫ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﻭ ﺷﺐ ﺗﻔﺎﻭﺕ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ ﺑﺪﻭﻥ ّ‬ ‫ﻃﻠﻮﻉ ﻭ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﺑﺎﻳﺪ ﺑﻪ ﺳﺎﻋﺎﺕ‬

‫ﺍﺗﮑﺎﻝ ﺷﻮﺩ ‪.‬‬ ‫ﻭ ﻣﺸﺎﺧﺺ ّ‬

‫‪ ١-١٢‬ﺩﺭ ﻣﻮﺍﺭﺩ ﻧﺎ ﺍﻣﻨﻰ ﺧﻮﺍﻩ ﺩﺭ ﺳﻔﺮﻳﺎ ﺣﻀﺮ ﺩﺭ ﺍﺯﺍء‬

‫ﻫﺮ ﺻﻼﺗﻰ ﮐﻪ ﻓﻮﺕ ﺷﻮﺩ ﺑﺎﻳﺪ ﻳﮏ ﺑﺎﺭ ﺳﺠﺪﻩ ﮐﺮﺩ‬

‫ﻭ ﺁﻳﮥ ﻣﺨﺼﻮﺻﻰ ﺭﺍ ﺗﻼﻭﺕ ﻧﻤﻮﺩ ﻭ ﺑﻌﺪ ﺍﺯ ﺍﺗﻤﺎﻡ‬

‫ﺳﺠﻮﺩ ﺁﻳﮥ ﻣﺨﺼﻮﺹ ﺩﻳﮕﺮﻯ ﺭﺍ ﻫﻴﺠﺪﻩ ﻣﺮﺗﺒﻪ ﺗﮑﺮﺍﺭ ﮐﺮﺩ ‪.‬‬

‫ﻣﻴﺖ ﻧﻬﻰ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫‪ ١-١٣‬ﻧﻤﺎﺯ ﺟﻤﺎﻋﺖ ﺟﺰ ﺩﺭ ﻣﻮﺭﺩ ﺻﻼﺕ ّ‬

‫ﻣﻴﺖ ﺑﻄﻮﺭ ﮐﺎﻣﻞ ﻭﺍﺟﺐ ﺍﺳﺖ ﺟﺰ ﺩﺭ‬ ‫‪ ١-١٤‬ﺗﻼﻭﺕ ﺻﻼﺕ ّ‬ ‫ﺹ ‪٨١‬‬ ‫ﻣﻮﺍﺭﺩﻯ ﮐﻪ ﺍﺯ ﺣﺎﺿﺮﻳﻦ ﮐﺴﻰ ﻗﺎﺩﺭ ﺑﺮ ﻗﺮﺍﺋﺖ ﻧﺒﺎﺷﺪ ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﺎﻳﺪ ﺗﮑﺒﻴﺮﺍﺕ ﻭ ﺍﺫﮐﺎﺭ ﺷﺶ ﮔﺎﻧﮥ‬

‫ﻣﻴﺖ ﺗﮑﺮﺍﺭ ﺷﻮﺩ ‪.‬‬ ‫ﻣﺨﺼﻮﺹ ﺻﻼﺕ ّ‬

‫‪ ١-١٥‬ﺻﻼﺕ ﻧﻪ ﺭﮐﻌﺘﻰ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﺷﺪﻩ‬ ‫ﻭﺳﻄﻰ ﻭ ﺻﻐﻴﺮ ﻣﻨﺴﻮﺥ‬ ‫ﺑﺎ ﻧﺰﻭﻝ ﺳﻪ ﺻﻼﺕ ﮐﺒﻴﺮ ﻭ‬ ‫ٰ‬

‫ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫‪ ١-١٦‬ﺻﻼﺕ ﺁﻳﺎﺕ ﻣﻨﺴﻮﺥ ﮔﺸﺘﻪ ﻭ ﺑﻪ ﺟﺎﻯ ﺁﻥ ﺁﻳﻪ ﺍﻯ‬ ‫ﻣﺨﺼﻮﺹ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﮐﻪ ﺗﻼﻭﺗﺶ ﻭﺍﺟﺐ ﻧﻴﺴﺖ ‪.‬‬

‫‪ ١-١٧‬ﻣﻮ ﻭ ﺳﻤﻮﺭ ﻭ ﺍﺳﺘﺨﻮﺍﻥ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‬ ‫ُﻣﺒﻄﻞ ﺻﻼﺕ ﻧﻴﺴﺖ ‪.‬‬

‫‪ - ٢‬ﺻﻮﻡ‬

‫‪ ٢-١‬ﻣﻘﺎﻡ ﻋﻈﻴﻢ ﺻﻮﻡ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ‪.‬‬

‫ﺧﺎﺗﻤﮥﺍﻳﺎﻡ ﻫﺎء ﺷﺮﻭﻉ ﻭ‬ ‫‪ ٢-٢‬ﻣﺎﻩ ﺻﻴﺎﻡ ﺑﺎ‬ ‫ّ‬ ‫ﺑﻪ ﻋﻴﺪ ﻧﻮﺭﻭﺯ ﺧﺘﻢ ﻣﻴﺸﻮﺩ ‪.‬‬

‫‪ ٢-٣‬ﺍﻣﺴﺎﮎ ﺍﺯ ﺍﮐﻞ ﻭ ﺷﺮﺏ ﺍﺯ ﻃﻠﻮﻉ ﺗﺎ ﻏﺮﻭﺏ‬ ‫ﺁﻓﺘﺎﺏ ﻭﺍﺟﺐ ﺍﺳﺖ ‪.‬‬

‫‪ ٢-٤‬ﺻﻮﻡ ﺑﺮ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎء ﺑﻌﺪ ﺍﺯ ﺭﺳﻴﺪﻥ‬

‫ﺳﻦ ﺑﻠﻮﻍ ﻳﻌﻨﻰ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻟﮕﻰ ﻭﺍﺟﺐ ﺍﺳﺖ ‪.‬‬ ‫ﺑﻪ ّ‬

‫ﺹ ‪٨٢‬‬

‫‪ ٢-٥‬ﮐﺴﺎﻧﻰ ﮐﻪ ﺍﺯ ﺻﻮﻡ ﻣﻌﺎﻓﻨﺪ‪:‬‬ ‫‪ ٢-٥-١‬ﻣﺴﺎﻓﺮﻳﻦ ‪:‬‬

‫‪ ٢-٥-١-١‬ﻣﺸﺮﻭﻁ ﺑﺮﺍﻳﻨﮑﻪ ﺳﻔﺮ ﺑﻴﺶ ﺍﺯ ‪٩‬‬ ‫ﺳﺎﻋﺖ ﺑﻪ ﻃﻮﻝ ﺍﻧﺠﺎﻣﺪ ‪.‬‬

‫‪ ٢-٥-١-٢‬ﮐﺴﺎﻧﻰ ﮐﻪ ﭘﻴﺎﺩﻩ ﺳﻔﺮ ﻣﻰ ﮐﻨﻨﺪ ﺑﻪ‬ ‫ﺷﺮﻁ ﺍﻳﻨﮑﻪ ﺑﻴﺶ ﺍﺯ ﺩﻭ ﺳﺎﻋﺖ ﻃﻰ‬ ‫ّ‬ ‫ﻃﺮﻳﻖ ﮐﻨﻨﺪ ‪.‬‬

‫‪ ٢-٥-١-٣‬ﮐﺴﺎﻧﻰ ﮐﻪ ﺩﺭ ﻣﺤﻠﻰ ﮐﻤﺘﺮ ﺍﺯ ‪١٩‬‬ ‫ﺭﻭﺯ ﺍﻗﺎﻣﺖ ﮐﻨﻨﺪ ‪.‬‬

‫‪ ٢-٥-١-٤‬ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﻪ ﻗﺼﺪ ﺍﻗﺎﻣﺖ ﻧﻮﺯﺩﻩ ﺭﻭﺯ‬ ‫ﻣﺤﻠﻰ ﻭﺍﺭﺩ ﺷﻮﻧﺪ ﻓﻘﻂ‬ ‫ﻳﺎ ﺑﻴﺸﺘﺮ ﺩﺭ‬ ‫ّ‬ ‫ﺑﺮﺍﻯ ﺳﻪ ﺭﻭﺯ ﺍﻭﻝ ﺑﻌﺪ ﺍﺯ ﻭﺭﻭﺩ ﺍﺯ‬

‫ﺭﻭﺯﻩ ﮔﺮﻓﺘﻦ ﻣﻌﺎﻓﻨﺪ ‪.‬‬

‫ﺩﺭﺍﻳﺎﻡ ﺻﻴﺎﻡ ﺑﻪ ﺧﺎﻧﮥ‬ ‫‪ ٢-٥-١-٥‬ﮐﺴﺎﻧﻰ ﮐﻪ‬ ‫ّ‬ ‫ﺧﻮﺩ ﻣﺮﺍﺟﻌﺖ ﻣﻰ ﮐﻨﻨﺪ ﺍﺯ ﺭﻭﺯ ﻭﺭﻭﺩ‬ ‫ﺑﺎﻳﺪ ﺻﺎﺋﻢ ﮔﺮﺩﻧﺪ ‪.‬‬

‫‪٢-٥-٢‬‬

‫ﺑﻴﻤﺎﺭﺍﻥ ‪.‬‬

‫ﺳﻨﺸﺎﻥ ﻣﺘﺠﺎﻭﺯ ﺍﺯ‬ ‫ﻧﻔﻮﺳﻰ ﮐﻪ ّ‬

‫‪٢-٥-٣‬‬

‫ﻫﻔﺘﺎﺩ ﺳﺎﻝ ﺍﺳﺖ ‪.‬‬ ‫ﺹ ‪٨٣‬‬

‫‪٢-٥-٤‬‬

‫ﺯﻧﺎﻥ ﺑﺎﺭﺩﺍﺭ ‪.‬‬

‫‪٢-٥-٦‬‬

‫ﺯﻧﺎﻥ ﺩﺭ ﻣﻮﻗﻊ ﻋﺎﺩﺕ ﻣﺎﻫﻴﺎﻧﻪ ﻣﺸﺮﻭﻁ ﺑﺮ‬

‫ﺯﻧﺎﻥ ﻣﺮﺿﻊ ‪.‬‬

‫‪٢-٥-٥‬‬

‫ﺍﻳﻨﮑﻪ ﻭﺿﻮ ﮔﺮﻓﺘﻪ ﺁﻳﮥ ﻣﺨﺼﻮﺻﻪ ﺭﺍ‬ ‫‪ ٩٥‬ﻣﺮﺗﺒﻪ ﺩﺭ ﺭﻭﺯ ﺗﻼﻭﺕ ﻧﻤﺎﻳﻨﺪ ‪.‬‬

‫‪٢-٥-٧‬‬

‫ﺷﺎﻗﻪ "ﻭﻟﮑﻦ‬ ‫ﺷﺎﻏﻠﻴﻦ ﺑﻪ ﻣﺸﺎﻏﻞ ّ‬

‫ﺩﺭ ﺁﻥ ﺍﻳﺎﻡ ﻗﻨﺎﻋﺖ ﻭ ﺳﺘﺮﻻﺟﻞ‬ ‫ﺍﺣﺘﺮﺍﻡ ﺣﮑﻢ ﺍ‪ ‬ﻭ ﻣﻘﺎﻡ ﺻﻮﻡ‬

‫ﺍﺣﺐ"‬ ‫ﺍﻭﻟﻰ ﻭ‬ ‫ّ‬ ‫ٰ‬

‫‪ ٢-٦‬ﺻﻮﻡ ﺟﻬﺖ ﻧﺬﺭ ﻭ ﻋﻬﺪ ﺩﺭ ﻏﻴﺮ ﺷﻬﺮﺍﻟﻌﻼء ﺟﺎﺋﺰ‬ ‫ﺟﻞ ﺟﻼﻟﻪ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻪ ﮐﻪ‬ ‫ﺍﺳﺖ "ﻭﻟﮑﻦ ﺣﻖ ّ‬ ‫ﻋﻬﺪ ﻭ ﻧﺬﺭ ﺩﺭ ﺍﻣﻮﺭﻯ ﮐﻪ ﻣﻨﻔﻌﺖ ﺁﻥ ﺑﻪ‬ ‫ﻋﺒﺎﺩﺍ‪ ‬ﻣﻰ ﺭﺳﺪ ﻭﺍﻗﻊ ﺷﻮﺩ" ‪.‬‬

‫ﺷﺨﺼﻴﻪ‬ ‫‪ -٣‬ﺍﺣﮑﺎﻡ ﺍﺣﻮﺍﻝ‬ ‫ّ‬ ‫‪ ٣-١‬ﺍﺯﺩﻭﺍﺝ‪:‬‬ ‫‪٣-١-١‬‬

‫ﻗﻮﻳﴼ ﺗﻮﺻﻴﻪ‬ ‫ﻧﮑﺎﺡ ﺍﺯ ﻣﻨﺪﻭﺑﺎﺕ ﺍﺳﺖ ﻳﻌﻨﻰ ّ‬

‫‪٣-١-٢‬‬

‫ﺗﻌﺪﺩ ﺯﻭﺟﺎﺕ ﻧﻬﻰ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ّ‬

‫ﺷﺪﻩ ﻭﻟﻰ ﺍﺯ ﻭﺍﺟﺒﺎﺕ ﻧﻴﺴﺖ ‪.‬‬

‫ﺹ ‪٨٤‬‬

‫‪٣-١-٣‬‬

‫ﺷﺮﻁ ﺟﻮﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻃﺮﻓﻴﻦ ﺑﻪ‬

‫ﺳﻦ ﺑﻠﻮﻍ ﺷﺮﻋﻰ ﻳﻌﻨﻰ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻟﮕﻰ ﺭﺳﻴﺪﻩ‬ ‫ّ‬ ‫ﺑﺎﺷﻨﺪ ‪.‬‬

‫‪٣-١-٤‬‬

‫ﺍﺯﺩﻭﺍﺝ ﻣﺸﺮﻭﻁ ﺑﻪ ﺭﺿﺎﻳﺖ ﻃﺮﻓﻴﻦ ﻭ ﺍﺑﻮﻳﻦ‬

‫ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺧﻮﺍﻩ ﺯﻭﺟﻪ ﺑﺎ ﮐﺮﻩ ﺑﺎﺷﺪ ﻳﺎ ﻧﺒﺎﺷﺪ ‪.‬‬

‫‪٣-١-٥‬‬

‫ﻗﺮﺍﺋﺖ ﺁﻳﮥ ﻣﺨﺼﻮﺻﻪ ﮐﻪ ﻣﺸﻌﺮ ﺑﺮ‬

‫ﺭﺿﺎﻳﺖ ﺑﻪ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺍﺳﺖ ﺑﺮ ﻫﺮ ﺩﻭ‬ ‫ﻓﺮﺽ ﺍﺳﺖ ‪.‬‬

‫‪٣-١-٦‬‬

‫ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﻧﺎ ﻣﺎﺩﺭﻯ ﻭ ﻧﺎ ﭘﺪﺭﻯ ﺣﺮﺍﻡ ﺍﺳﺖ ‪.‬‬

‫‪٣-١-٧‬‬

‫ﮐﻠﻴﻪ ﻣﺴﺎﺋﻞ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺍﻗﺎﺭﺏ‬ ‫ّ‬

‫‪٣-١-٨‬‬

‫ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﻏﻴﺮ ﺑﻬﺎﺋﻰ ﺟﺎﻳﺰ ﺍﺳﺖ ‪.‬‬

‫‪٣-١-٩‬‬

‫ﻧﺎﻣﺰﺩﻯ‪:‬‬

‫ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ ‪.‬‬

‫‪ ٣-١-٩-١‬ﺩﻭﺭﺍﻥ ﻧﺎﻣﺰﺩﻯ ﻧﺒﺎﻳﺪ ﺍﺯ ‪٩٥‬ﺭﻭﺯ‬ ‫ﺗﺠﺎﻭﺯ ﮐﻨﺪ‪.‬‬

‫ﺳﻦ‬ ‫‪ ٣-١-٩-٢‬ﻧﺎﻣﺰﺩ ﺷﺪﻥ ﺑﺎ ﺩﺧﺘﺮﻯ ﮐﻪ ﺑﻪ ّ‬ ‫ﺑﻠﻮﻍ ﻧﺮﺳﻴﺪﻩ ﺑﺎﺷﺪ ﺟﺎﻳﺰ ﻧﻴﺴﺖ ‪.‬‬

‫‪٣-١-١٠‬‬

‫ﻣﻬﺮﻳﻪ‪:‬‬ ‫ّ‬

‫ﻣﻌﻠﻖ ﺑﻪ ﺍﺩﺍء‬ ‫‪٣-١-١٠-١‬‬ ‫ﺗﺤﻘﻖ ﺍﺯﺩﻭﺍﺝ ّ‬ ‫ّ‬ ‫ﻣﻬﺮ ﺍﺳﺖ ‪.‬‬

‫ﺹ ‪٨٥‬‬ ‫‪ ٣-١-١٠-٢‬ﻣﻴﺰﺍﻥ ﻣﻬﺮ ‪١٩‬ﻣﺜﻘﺎﻝ ﻃﻼﻯ ﺧﺎﻟﺺ‬ ‫ﺑﺮﺍﻯ ﺍﻫﻞ ﻣﺪﻥ ﻭ ‪ ١٩‬ﻣﺜﻘﺎﻝ ﻧﻘﺮﻩ‬

‫ﻣﺤﻞ‬ ‫ﻗﺮﻯ ﺍﺳﺖ ﺑﺮ ﺣﺴﺐ‬ ‫ّ‬ ‫ﺑﺮﺍﻯ ﺍﻫﻞ ٰ‬

‫ﺳﮑﻮﻧﺖ ﺩﺍﺋﻤﻰ ﺯﻭﺝ ﻧﻪ ﺯﻭﺟﻪ ‪.‬‬

‫‪ ٣-١-١٠-٣‬ﺗﺠﺎﻭﺯ ﺍﺯ ‪٩٥‬ﻣﺜﻘﺎﻝ ﺣﺮﺍﻡ ﺍﺳﺖ ‪.‬‬ ‫ﺍﻭﻟﻰ ﺁﻧﮑﻪ ﺯﻭﺝ ﺩﺭ ﭘﺮﺩﺍﺧﺖ‬ ‫‪ ٣-١-١٠-٤‬ﺍﺣﺴﻦ ﻭ‬ ‫ٰ‬ ‫ﻣﻬﺮ ﺑﻪ ‪ ١٩‬ﻣﺜﻘﺎﻝ ﻧﻘﺮﻩ ﻗﻨﺎﻋﺖ ﻧﻤﺎﻳﺪ ‪.‬‬

‫ﮐﻼ ﻣﻤﮑﻦ ﻧﺒﺎﺷﺪ‬ ‫‪ ٣-١-١٠-٥‬ﺍﮔﺮ ﭘﺮﺩﺍﺧﺖ ﻣﻬﺮ ّ‬ ‫‪٣-١-١١‬‬

‫ﺻﺪﻭﺭ ﻗﺒﺾ ﻣﺠﻠﺲ ﺟﺎﻳﺰ ﺍﺳﺖ ‪.‬‬

‫ﺑﻌﺪ ﺍﺯ ﻗﺮﺍﺋﺖ ﺁﻳﺘﻴﻦ ﻭ ﺍﻋﻄﺎء‬

‫ﻣﻬﺮﻳﻪ ﺍﮔﺮ ﻳﮑﻰ ﺍﺯ ﻃﺮﻓﻴﻦ‬ ‫ّ‬

‫ﻗﺒﻞ ﺍﺯ ﺯﻓﺎﻑ ﻧﺴﺒﺖ ﺑﻪ ﺩﻳﮕﺮﻯ‬ ‫ﺗﺮﺑﺺ‬ ‫ُﮐﺮﻩ ﺣﺎﺻﻞ ﻧﻤﻮﺩ ﺩﻭﺭﺍﻥ ّ‬

‫ﻗﺒﻞ ﺍﺯ ﻃﻼﻕ ﻻﺯﻡ ﻧﻴﺴﺖ ﻭ ﺍﺧﺬ‬

‫ﻣﻬﺮﻳﻪ ﻧﻴﺰ ﺍﺯ ﺯﻭﺟﻪ ﺟﺎﻳﺰ ﻧﻪ ‪.‬‬ ‫ّ‬

‫‪٣-١-١٢‬‬

‫ﺯﻭﺝ ﺑﺎﻳﺪ ﻫﻨﮕﺎﻡ ﺳﻔﺮ ﻣﻴﻘﺎﺗﻰ ﺑﺮﺍﻯ ﻣﺮﺍﺟﻌﺖ‬

‫ﻣﻮﺟﻬﻰ ﺍﺯ‬ ‫ﺗﻌﻴﻴﻦ ﻧﻤﺎﻳﺪ ﻭﺍﮔﺮ ﺑﻪ ﻋﺬﺭ ّ‬

‫ﻣﻘﺮﺭ ﻣﻤﻨﻮﻉ ﺷﺪ ﺑﺎﻳﺪ‬ ‫ﻣﺮﺍﺟﻌﺖ ﺩﺭ ﻣﻮﻋﺪ ّ‬

‫ﻣﻄﻠﻊ ﺳﺎﺯﺩ ﻭ ﮐﻤﺎﻝ ﺟﻬﺪ‬ ‫ﺯﻭﺟﮥ ﺧﻮﺩ ﺭﺍ ّ‬

‫ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ ﮐﻪ ﻣﺮﺍﺟﻌﺖ ﮐﻨﺪ ﻭ ﺍﮔﺮ ﺯﻭﺝ ﻫﻴﭻ‬

‫ﺹ ‪٨٦‬‬

‫ﻳﮏ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺷﺮﻁ ﺭﺍ ﺍﺟﺮﺍ ﻧﮑﺮﺩ ﺯﻭﺟﻪ ﺑﺎﻳﺪ‬ ‫ﻧﻪ )‪ (٩‬ﻣﺎﻩ ﺻﺒﺮ ﮐﻨﺪ ﻭ ﺑﻌﺪ ﻣﻰ ﺗﻮﺍﻧﺪ ﺑﺎ‬

‫ﺩﻳﮕﺮﻯ ﺍﺯﺩﻭﺍﺝ ﻧﻤﺎﻳﺪ ﻭﻟﮑﻦ ﺻﺒﺮ ﻭ ﺍﻧﺘﻈﺎﺭ‬

‫ﺍﻭﻟﻰ ﺍﺳﺖ ‪ .‬ﻫﺮ ﮔﺎﻩ ﺧﺒﺮ ﻣﻮﺕ ﻳﺎ ﻗﺘﻞ ﺯﻭﺝ ﺑﻪ‬ ‫ٰ‬

‫ﺯﻭﺟﻪ ﺭﺳﺪ ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﻪ ﺷﻴﻮﻉ ﻳﺎ ﺍﻇﻬﺎﺭ‬

‫ﻣﺠﺪﺩ ﺯﻭﺟﻪ ﭘﺲ ﺍﺯ‬ ‫ﻋﺪﻟﻴﻦ ﺛﺎﺑﺖ ﺷﻮﺩ ﺍﺯﺩﻭﺍﺝ‬ ‫ّ‬ ‫ﺍﻧﻘﻀﺎء ﻧﻪ )‪ (٩‬ﻣﺎﻩ ﺟﺎﻳﺰ ﺍﺳﺖ ‪.‬‬

‫‪٣-١-١٣‬‬

‫ﺍﮔﺮ ﺯﻭﺝ ﺑﺎ ﻭﻗﻮﻑ ﺑﻪ ﺣﮑﻢ ﮐﺘﺎﺏ‬

‫ﺍﻗﺪﺱ ﺑﺴﻔﺮ ﺭﻭﺩ ﺑﺪﻭﻥ ﺁﻧﮑﻪ‬

‫ﻣﻄﻠﻊ‬ ‫ﺯﻭﺟﻪ ﺭﺍ ﺍﺯ ﻣﻴﻘﺎﺕ ﻣﺮﺍﺟﻌﺖ ّ‬ ‫ﮐﻨﺪ ﺯﻭﺟﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻌﺪ ﺍﺯ ﻳﮏ‬

‫ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ ﺍﺯﺩﻭﺍﺝ ﻧﻤﺎﻳﺪ‪.‬‬

‫ﺍﻣﺎ ﺍﮔﺮ ﺯﻭﺝ ﺍﺯ ﺣﮑﻢ ﺍﻟﻬﻰ‬ ‫ّ‬

‫ﺁﮔﺎﻩ ﻧﺒﺎﺷﺪ ﺯﻭﺟﻪ ﺑﺎﻳﺪ ﺻﺒﺮ ﮐﻨﺪ‬

‫ﺗﺎ ﺧﺒﺮﻯ ﺍﺯ ﺯﻭﺝ ﺑﺮﺳﺪ‪.‬‬ ‫‪ ٣-١-١٤‬ﺍﮔﺮ ﺑﻌﺪ ﺍﺯ ﺍﺩﺍء ﻣﻬﺮ ﺑﺮ ﺯﻭﺝ‬ ‫ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﮐﻪ ﺯﻭﺟﻪ ﺑﺎﮐﺮﻩ‬ ‫ﻧﻴﺴﺖ ﺯﻭﺝ ﻣﻴﺘﻮﺍﻧﺪ ﺍﻋﺎﺩﮤ‬

‫ﻣﻬﺮﻳﻪ ﻭ ﻣﺼﺎﺭﻑ ﺭﺍ ﻣﻄﺎﻟﺒﻪ ﻧﻤﺎﻳﺪ ‪.‬‬ ‫ّ‬

‫‪ ٣-١-١٥‬ﺍﮔﺮ ﺍﺯﺩﻭﺍﺝ ﻣﺸﺮﻭﻁ ﺑﻪ ﺑﮑﺎﺭﺕ‬ ‫ﺯﻭﺟﻪ ﺷﺪﻩ ﻭ ﻓﺴﺎﺩ ﺷﺮﻁ ﻣﺸﺎﻫﺪﻩ‬

‫ﺷﻮﺩ ﻓﺴﺎﺩ ﺷﺮﻁ ﺳﺒﺐ ﻓﺴﺎﺩ ﻣﺸﺮﻭﻁ‬ ‫ﺍﺳﺖ ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﻋﺎﺩﮤ‬ ‫ﺹ ‪٨٧‬‬

‫ﻣﻬﺮﻳﻪ ﻭ ﻣﻄﺎﻟﺒﮥ ﻣﺨﺎﺭﺝ ﻭ ﺍﺑﻄﺎﻝ ﺍﺯﺩﻭﺍﺝ‬ ‫ّ‬

‫ﺟﺎﻳﺰ ﺍﺳﺖ ﻭﻟﮑﻦ ﺍﮔﺮ "ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺳﺘﺮ ﻭ ﻋﻔﻮ‬

‫ﺷﺎﻣﻞ ﺷﻮﺩ ﻋﻨﺪﺍ‪ ‬ﺳﺒﺐ ﺍﺟﺮ‬

‫ﻋﻈﻴﻢ ﺍﺳﺖ"‬ ‫‪ ٣-٢‬ﻃﻼﻕ ‪:‬‬ ‫‪٣-٢-١‬‬

‫‪٣-٢-٢‬‬

‫ﻣﺆﮐﺪﴽ ﻣﮑﺮﻭﻩ ﻭ ﻣﺒﻐﻮﺽ ﺍﺳﺖ‪.‬‬ ‫ﺍﻣﺮ ﻃﻼﻕ ّ‬ ‫ﺩﺭ ﺻﻮﺭﺕ ﺑﺮﻭﺯ ُﮐﺮﻩ ﻭ ﮐﺪﻭﺭﺕ ﺍﺯ ﻳﮑﻰ‬

‫ﺍﻣﺎ‬ ‫ﺍﺯ ﺯﻭﺟﻴﻦ ﻭﻗﻮﻉ ﻃﻼ ﻕ ﺟﺎﻳﺰ ّ‬

‫ﺗﺮﺑﺺ‬ ‫ﻣﻮﮐﻮﻝ ﺑﻪ ﻳﮏ ﺳﺎﻝ ﺗﻤﺎﻡ ّ‬

‫ﺗﺮﺑﺺ‬ ‫ﺍﺳﺖ ﻭ ﺷﺮﻭﻉ ﻭ ﺍﺧﺘﺘﺎﻡ ﺳﻨﮥ ّ‬

‫ﺑﺎﻳﺪ ﺑﻪ ﮔﻮﺍﻫﻰ ﺩﻭ ﻧﻔﺮ ﺷﺎﻫﺪ ﻳﺎ‬

‫ﺑﻴﺸﺘﺮ ﺑﺮﺳﺪ ﻭ ﺍﻣﺮ ﻃﻼﻕ ﺭﺍ ﺑﺎﻳﺪ‬ ‫ﺣﺎﮐﻢ ﺷﺮﻋﻰ ﺑﻠﺪ ﮐﻪ ﺍﺯ ﺟﺎﻧﺐ ﺍﻣﻨﺎﻯ‬ ‫ﺑﻴﺖ ﻋﺪﻝ ﻣﺄﻣﻮﺭ ﺍﺳﺖ ﺩﺭ ﺩﻓﺘﺮ‬

‫ﺛﺒﺖ ﻧﻤﺎﻳﺪ " ‪ " .‬ﺍﻗﺘﺮﺍﻥ ﻣﺮء‬

‫ﺍﻳﺎﻡ ﺍﺻﻄﺒﺎﺭ ﺣﺮﺍﻡ‬ ‫ﺑﺎ ﻣﺮﺋﻪ ﺩﺭ ّ‬

‫ﺍﺳﺖ ﻭ ﺍﮔﺮ ﮐﺴﻰ ﻣﺮﺗﮑﺐ ﺷﻮﺩ ﺑﺎﻳﺪ‬ ‫ﺍﺳﺘﻐﻔﺎﺭ ﮐﻨﺪ ﻭ ‪ ١٩‬ﻣﺜﻘﺎﻝ ﺫﻫﺐ ﺑﻪ‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺟﺰﺍﻯ ﻋﻤﻞ ﺑﺮﺳﺎﻧﺪ " ‪.‬‬ ‫‪٣-٢-٣‬‬

‫ﺑﻌﺪ ﺍﺯ ﻭﻗﻮﻉ ﻃﻼﻕ ﺍﺩﺍﻣﮥ ﺩﻭﺭﮤ‬

‫‪٣-٢-٤‬‬

‫ﻋﻠﺖ ﻓﻌﻞ‬ ‫ﺍﮔﺮ ﻗﺮﺍﺭ ﺷﻮﺩ ﺯﻭﺟﻪ ﺑﻪ ّ‬

‫ﺗﺮﺑﺺ ﺿﺮﻭﺭﺕ ﻧﺪﺍﺭﺩ ‪.‬‬ ‫ّ‬

‫ﺍﻳﺎﻡ‬ ‫ﻣﻨﮑﺮ ّ‬ ‫ﻣﻄﻠﻘﻪ ﺷﻮﺩ ﻧﻔﻘﻪ ﺩﺭ ّ‬ ‫ﺗﻌﻠﻖ ﻧﻤﻰ ﮔﻴﺮﺩ ‪.‬‬ ‫ﺗﺮﺑﺺ ﺑﻪ ﺍﻭ ّ‬ ‫ّ‬

‫ﺹ ‪٨٨‬‬

‫ﻣﻄﻠﻘﻪ‬ ‫‪ ٣-٢-٥‬ﺍﺯﺩﻭﺍﺝ‬ ‫ﻣﺠﺪﺩ ﺯﻭﺝ ﺑﺎ ﺯﻭﺟﮥ ّ‬ ‫ّ‬ ‫ﺟﺎﻳﺰ ﻣﺸﺮﻭﻁ ﺑﺮ ﺍﻳﻨﮑﻪ ﺯﻭﺟﮥ ﻣﺰﺑﻮﺭ‬

‫ﺑﺎ ﺩﻳﮕﺮﻯ ﺍﺯﺩﻭﺍﺝ ﻧﮑﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ّﺍﻻ‬

‫ﺑﺎﻳﺪ ﺍﺑﺘﺪﺍ ﺍﺯ ﺷﻮﻫﺮ ﺩﻭﻡ ﻃﻼﻕ ﺑﮕﻴﺮﺩ‬

‫ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺑﺎ ﺷﻮﻫﺮ ﺍﻭﻝ ﺍﺯﺩﻭﺍﺝ ﮐﻨﺪ ‪.‬‬

‫ﺍﻳﺎﻡ ﺍﺻﻄﺒﺎﺭ ﺍﻟﻔﺖ‬ ‫‪ " ٣-٢-٦‬ﺍﮔﺮ ﺩﺭ ّ‬

‫ﺑﻪ ﻣﻴﺎﻥ ﺁﻳﺪ ﺣﮑﻢ ﺯﻭﺍﺝ ﺛﺎﺑﺖ" ‪.‬‬ ‫ﻣﺠﺪﺩﴽ ُﮐﺮﻩ‬ ‫ﺍﮔﺮ ﺑﻌﺪ ﺍﺯ ﺁﺷﺘﻰ‬ ‫ّ‬

‫ﺣﺎﺻﻞ ﻭ ﺗﻘﺎﺿﺎﻯ ﻃﻼﻕ ﺷﻮﺩ ﺗﺠﺪﻳﺪ‬

‫ﺗﺮﺑﺺ ﻻﺯﻡ ﺍﺳﺖ‪.‬‬ ‫ﺳﻨﮥ ّ‬

‫‪ ٣-٢-٧‬ﺍﮔﺮ ﺩﺭ ﺣﻴﻦ ﺳﻔﺮ ﻣﺎ ﺑﻴﻦ ﺯﻭﺝ ﻭ‬

‫ﺯﻭﺟﻪ ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﺷﻮﺩ ﺯﻭﺝ ﺑﺎﻳﺪ‬

‫ﻣﻘﺮ ﺧﻮﺩ ﺑﺮﺳﺎﻧﺪ ﻳﺎ ﺑﻪ‬ ‫ﺯﻭﺟﻪ ﺭﺍ ﺑﻪ ّ‬

‫ﻣﻘﺮ‬ ‫ﺩﺳﺖ ﺍﻣﻴﻨﻰ ﺑﺴﭙﺎﺭﺩ ﮐﻪ ﺍﻭ ﺭﺍ ﺑﻪ ّ‬

‫ﺧﻮﺩ ﺑﺮﺳﺎﻧﺪ ﻭ ﺷﻮﻫﺮ ﺑﺎﻳﺪ ﻣﺨﺎﺭﺝ ﺳﻔﺮ‬ ‫ﻭ ﻧﻔﻘﮥ ﻳﮏ ﺳﺎﻝ ﺗﻤﺎﻡ ﺯﻥ ﺭﺍ ﺑﭙﺮﺩﺍﺯﺩ ‪.‬‬

‫‪ ٣-٢-٨‬ﺍﮔﺮ ﺯﻭﺝ ﻗﺼﺪ ﺟﻼﻯ ﻭﻃﻦ ﮐﻨﺪ ﻭ ﺯﻭﺟﻪ‬ ‫ﺭﺍﺿﻰ ﺑﻪ ﻫﻤﺮﺍﻫﻰ ﻧﺒﺎﺷﺪ ﻭ ﺍﺻﺮﺍﺭ‬ ‫ﺩﺭ ﻃﻼﻕ ﻭﺭﺯﺩ ﺳﺎﻝ ﺍﺻﻄﺒﺎﺭ ﺍﺯﻳﻮﻡ‬

‫ﻣﻔﺎﺭﻗﺖ ﺷﺮﻭﻉ ﺧﻮﺍﻫﺪ ﺷﺪ ﭼﻪ ﺩﺭ ﺣﻴﻦ‬ ‫ﺗﺪﺍﺭﮎ ﺳﻔﺮ ﺑﺎﺷﺪ ﻳﺎ ﻣﻮﻗﻊ ﻋﺰﻳﻤﺖ ‪.‬‬ ‫ﺹ ‪٨٩‬‬ ‫ﮐﻴﻔﻴﺖ ﺍﺯﺩﻭﺍﺝ‬ ‫‪ ٣-٢-٩‬ﺣﮑﻢ ﺍﺳﻼﻡ ﺩﺭ ﻣﻮﺭﺩ‬ ‫ّ‬ ‫ﻣﻄﻠﻘﻪ ﻧﻬﻰ‬ ‫ﻣﺠﺪﺩ ﺯﻭﺝ ﺑﺎ ﺯﻭﺟﮥ ّ‬ ‫ّ‬

‫ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫‪ ٣-٣‬ﺍﺭﺙ ‪:‬‬

‫‪ ٣-٣-١‬ﻃﺒﻘﺎﺗﻰ ﮐﻪ ﺍﺭﺙ ﻣﻰ ﺑﺮﻧﺪ ‪:‬‬ ‫‪ ٣-٣-١-١‬ﺍﻭﻻﺩ‬

‫‪٣-٣-١-٢‬‬

‫ﺯﻭﺝ ﻳﺎ ﺯﻭﺟﻪ ‪٣٩٠‬ﺳﻬﻢ ﺍﺯ ‪٢٥٢٠‬ﺳﻬﻢ ‪.‬‬

‫‪ ٣-٣-١-٣‬ﭘﺪﺭ‬

‫‪ ٣-٣-١-٤‬ﻣﺎﺩﺭ‬

‫‪٣-٣-١-٥‬‬

‫‪١٠٨٠‬ﺳﻬﻢ ﺍﺯ ‪٢٥٢٠‬ﺳﻬﻢ ‪.‬‬

‫ﺑﺮﺍﺩﺭ‬

‫‪ ٣-٣-١-٦‬ﺧﻮﺍﻫﺮ‬

‫ﻣﻌﻠﻢ‬ ‫‪٣-٣-١-٧‬‬ ‫ّ‬

‫‪٣٣٠‬ﺳﻬﻢ ﺍﺯ ‪٢٥٢٠‬ﺳﻬﻢ ‪.‬‬

‫‪٢٧٠‬ﺳﻬﻢ ﺍﺯ ‪٢٥٢٠‬ﺳﻬﻢ ‪.‬‬

‫‪٢١٠‬ﺳﻬﻢ ﺍﺯ ‪٢٥٢٠‬ﺳﻬﻢ ‪.‬‬ ‫‪١٥٠‬ﺳﻬﻢ‬

‫‪٩٠‬ﺳﻬﻢ‬

‫ﺍﺯ ‪٢٥٢٠‬ﺳﻬﻢ ‪.‬‬

‫ﺍﺯ ‪٢٥٢٠‬ﺳﻬﻢ ‪.‬‬

‫‪ ٣-٣-٢‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺳﻬﻢ ﺍﻭﻻﺩ ﺭﺍ ﮐﻪ ﺣﻀﺮﺕ‬ ‫ﺍﻋﻠﻰ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﻣﻀﺎﻋﻒ ﻭ ﺩﺭ‬

‫ﻋﻮﺽ ﺑﻪ ﻃﻮﺭ ﻣﺴﺎﻭﻯ ﺍﺯ ﺳﻬﺎﻡ ﺳﺎﻳﺮ‬

‫ﻭﺭﺍﺙ ﮐﺴﺮ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ‪.‬‬ ‫ﻃﺒﻘﺎﺕ ّ‬

‫‪ ٣-٣-٣‬ﺳﻬﻢ ﺍﻭﻻﺩ ﺩﺭ ﺷﺮﺍﻳﻂ ﺧﺎﺹ ‪:‬‬

‫ﺫﺭﻳﻪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‬ ‫‪ ٣-٣-٣-١‬ﺍﮔﺮ‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ّ‬

‫ﺳﻬﻢ ﺍﻭﻻﺩ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ ﺗﺎ‬ ‫ﺹ ‪٩٠‬‬ ‫ﺧﻴﺮﻳﻪ‬ ‫ﺟﻬﺖ ﺍﻳﺘﺎﻡ ﻭ ﺍﺭﺍﻣﻞ ﻭ ﺍﻣﻮﺭ‬ ‫ّ‬ ‫ﺻﺮﻑ ﺷﻮﺩ ‪.‬‬

‫ﻣﺘﻮﻓﻰ‬ ‫‪ ٣-٣-٣-٢‬ﺩﺭ ﺻﻮﺭﺗﻴﮑﻪ ﭘﺴﺮ ﺷﺨﺺ‬ ‫ّ‬ ‫ﺫﺭﻳﻪ ﺍﻯ‬ ‫ﻭﻓﺎﺕ ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﺍﻭ ّ‬

‫ﺫﺭﻳﮥ ﻣﺬﮐﻮﺭ ﺳﻬﻢ‬ ‫ﺑﺎﻗﻰ ﺑﺎﺷﺪ‪ّ ،‬‬

‫ﭘﺪﺭ ﺷﺎﻥ ﺭﺍ ﺑﻪ ﺍﺭﺙ ﻣﻰ ﺑﺮﻧﺪ ﻭﻟﻰ‬ ‫ﻣﺘﻮﻓﻰ ﺩﺭ ﮔﺬﺷﺘﻪ ﻭ ﺍﺯ‬ ‫ﺍﮔﺮ ﺩﺧﺘﺮ‬ ‫ّ‬

‫ﺫﺭﻳﻪﺍﻯ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ‬ ‫ﺍﻭ ّ‬

‫ﺳﻬﻢ ﻣﺎﺩﺭﺷﺎﻥ ﺑﺎﻳﺪ ﻃﺒﻖ ﺣﮑﻢ‬

‫ﻣﺼﺮﺡ‬ ‫ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﻫﻔﺖ ﻃﺒﻘﮥ‬ ‫ّ‬

‫ﺩﺭ ﮐﺘﺎﺏ ﺗﻘﺴﻴﻢ ﺷﻮﺩ ‪.‬‬

‫ﺫﺭﻳﮥ ﻣﻮﺟﻮﺩ ﻭﻟﻰ‬ ‫‪ ٣-٣-٤‬ﺍﮔﺮ ﺍﺯ‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ّ‬ ‫ﮐﻼ ﻳﺎ ﺑﻌﻀﴼ‬ ‫ﻭﺭﺍﺙ ّ ً‬ ‫ﺳﺎﻳﺮ ﻃﺒﻘﺎﺕ ّ‬

‫ﻣﻮﺟﻮﺩ ﻧﺒﺎﺷﺪ ﺩﻭ ﺛﻠﺚ ﺳﻬﻢ ﻃﺒﻘﺎﺕ‬ ‫ﺫﺭﻳﮥ ﻭ ﺛﻠﺚ ﺁﻥ ﺑﻪ‬ ‫ﻣﻔﻘﻮﺩﻩ ﺑﻪ ّ‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ ‪.‬‬

‫ﻣﺼﺮﺣﻪ ﺩﺭ ﮐﺘﺎﺏ‬ ‫‪ ٣-٣-٥‬ﺍﮔﺮ ﺍﺯ ﻃﺒﻘﺎﺕ‬ ‫ّ‬ ‫ﮐﺴﻰ ﺑﺎﻗﻰ ﻧﺒﺎﺷﺪ ﺩﻭ ﺛﻠﺚ ﺍﺯ‬

‫ﺍﺭﺛﻴﻪ ﺑﻪ ﺍﻭﻻﺩ ﺑﺮﺍﺩﺭ ﻭ ﺧﻮﺍﻫﺮ‬ ‫ّ‬

‫ﻣﺘﻮﻓﻰ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻓﻘﺪﺍﻥ‬ ‫ّ‬

‫ﻋﻤﻪ ﻭ ﺧﺎﻟﻪ ﻭ‬ ‫ﺁﻧﻬﺎ ﺳﻬﻢ ﻣﺬﮐﻮﺭ ﺑﻪ ّ‬

‫ﺩﺍﺋﻰ ﻭ ﻋﻤﻮ ﺭﺍﺟﻊ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺁﻧﻬﺎ‬ ‫ﺩﺭ ﻗﻴﺪ ﺣﻴﺎﺕ ﻧﺒﺎﺷﻨﺪ ﺑﻪ‬

‫ﺹ ‪٩١‬‬

‫ﻓﺮﺯﻧﺪﺍﻥ ﺁﻧﺎﻥ ﻣﻰ ﺭﺳﺪ ﻭ ﺩﺭ ﻫﺮ ﺣﺎﻝ‬

‫ﺛﻠﺚ ﺑﺎﻗﻴﻤﺎﻧﺪﻩ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ ‪.‬‬

‫ﺍﻟﺬﮐﺮ‬ ‫ﻭﺭﺍﺙ ﻓﻮﻕ ّ‬ ‫‪ ٣-٣-٦‬ﺍﮔﺮ ﻫﻴﺞ ﻳﮏ ﺍﺯ ّ‬ ‫ﻣﻮﺟﻮﺩ ﻧﺒﺎﺷﻨﺪ ﺗﻤﺎﻡ ﻣﺎ ﺗﺮﮎ ﺑﻪ‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﻣﻰ ﮔﺮﺩﺩ‪.‬‬ ‫‪ ٣-٣-٧‬ﺩﺍﺭ ﻣﺴﮑﻮﻧﻪ ﻭ ﺍﻟﺒﺴﮥ ﻣﺨﺼﻮﺻﮥ‬ ‫ﺫﺭﻳﮥ ﺫﮐﻮﺭ‬ ‫ﭘﺪﺭ ﻓﻮﺕ ﺷﺪﻩ ﺑﻪ ّ‬

‫ﺑﺬﺭﻳﮥ ﺍﻧﺎﺙ ‪.‬‬ ‫ﺭﺍﺟﻊ ﻣﻴﺸﻮﺩ ﻧﻪ ّ‬

‫ﻣﺘﻌﺪﺩ ﺑﺎﺷﺪ‬ ‫ﺍﮔﺮ ﺑﻴﻮﺕ ﻣﺴﮑﻮﻧﻪ‬ ‫ّ‬

‫ﺫﺭﻳﮥ ﺫﮐﻮﺭ‬ ‫ﺍﻋﻠﻰ ﻭ ﺍﺷﺮﻑ ﺁﻥ ﺑﻪ ّ‬

‫ﺗﻌﻠﻖ ﻣﻰ ﻳﺎﺑﺪ ﻭ ﺳﺎﻳﺮ ﺑﻴﻮﺕ ﻭ‬ ‫ّ‬

‫ﻭﺭﺍﺙ‬ ‫ﻣﺎﺗﺮﮎ ﺷﺨﺺ‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ﺑﻴﻦ ّ‬ ‫ﺫﺭﻳﮥ ﺫﮐﻮﺭ‬ ‫ﺗﻘﺴﻴﻢ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﮔﺮ ّ‬

‫ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺩﻭ ﺛﻠﺚ ﺩﺍﺭ ﻣﺴﮑﻮﻧﻪ‬

‫ﺫﺭﻳﮥ‬ ‫ﻭﺍﻟﺒﺴﮥ ﻣﺨﺼﻮﺻﻪ ﺍﺵ ﺑﻪ ّ‬

‫ﺍﻧﺎﺙ ﻭ ﻳﮏ ﺛﻠﺚ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬

‫ﺭﺍﺟﻊ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﻣﻮﺭﺩ‬

‫ﻣﺎ ﺗﺮﮎ ﻣﺎﺩﺭ ‪ ،‬ﺍﻟﺒﺴﮥ ﻣﺴﺘﻌﻤﻠﮥ‬ ‫ﺑﺎﻟﺴﻮﻳﻪ ﺑﻴﻦ ﺩﺧﺘﺮﺍﻧﺶ‬ ‫ﻭﻯ ﺑﺎﻳﺪ‬ ‫ّ ّ‬ ‫ﺗﻘﺴﻴﻢ ﺷﻮﺩ ﻭ ﺍﮔﺮ ﺩﺧﺘﺮﻯ‬

‫ﺍﺯ ﻭﻯ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪﻩ ﺑﺎﺷﺪ ﺍﻟﺒﺴﮥ‬

‫ﻏﻴﺮ ﻣﺴﺘﻌﻤﻠﻪ ﻭ ﺟﻮﺍﻫﺮﺍﺕ ﻭ ﺍﻣﻼﮎ‬ ‫ﻭﺭﺍﺙ ﺍﻭ‬ ‫ٌ‬ ‫ﻣﺸﺎﺭﺍﻟﻴﻬﺎ ﺑﺎﻳﺪ ﺑﻴﻦ ّ‬

‫ﺗﻘﺴﻴﻢ ﮔﺮﺩﺩ‪ ،‬ﻫﻤﭽﻨﻴﻦ ﺍﻟﺒﺴﮥ ﻣﺴﺘﻌﻤﻠﻪ ‪.‬‬

‫ﺹ ‪٩٢‬‬

‫ﻮﻓﻰ ﺻﻐﻴﺮ ﺑﺎﺷﺪ‬ ‫‪ ٣-٣-٨‬ﺍﮔﺮ ﺍﻭﻻﺩ ﺷﺨﺺ ﻣﺘ ّ‬ ‫ﺳﻬﻤﺸﺎﻥ ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺗﺠﺎﺭﺕ ﻭ‬

‫ﺍﻗﺘﺮﺍﻑ ﺑﺸﺨﺺ ﺍﻣﻴﻨﻰ ﻭ ﻳﺎ ﺷﺮﮐﺘﻰ‬

‫ﺳﻦ‬ ‫ﺳﭙﺮﺩﻩ ﺷﻮﺩ ﺗﺎ ﺍﻭﻻﺩ ﻣﺰﺑﻮﺭ ﺑﻪ ّ‬ ‫ﺑﻠﻮﻍ ﺑﺮﺳﻨﺪ ‪ .‬ﺳﻬﻤﻰ ﺍﺯ ﻣﻨﺎﻓﻊ‬

‫ﺣﺎﺻﻠﻪ ﺑﺎﻳﺪ ﺑﻪ ﺷﺨﺺ ﺍﻣﻴﻦ ﻳﺎ‬

‫ﺍﻣﻨﺎء ﻣﺬﮐﻮﺭ ﺗﺨﺼﻴﺺ ﺩﺍﺩﻩ ﺷﻮﺩ‪.‬‬

‫ﻣﺘﻮﻓﻰ ﻧﺒﺎﻳﺪ ﺑﻴﻦ‬ ‫‪ ٣-٣-٩‬ﻣﺎ ﺗﺮﮎ‬ ‫ّ‬

‫ﻭﺭﺍﺙ ﺗﻘﺴﻴﻢ ﺷﻮﺩ ﻣﮕﺮ ﺑﻌﺪ ﺍﺯ‬ ‫ّ‬ ‫ﺍﺩﺍء ﺣﻘﻮﻕ ﺍ‪ ‬ﻭ ﺗﺄﺩﻳﮥ‬

‫ﻣﺘﻮﻓﻰ ﻭ ﻣﺼﺎﺭﻑ ﺗﺸﻴﻴﻊ ﻭ‬ ‫ﺩﻳﻮﻥ‬ ‫ّ‬

‫ﻋﺰﺕ ﻭ ﺍﺣﺘﺮﺍﻡ‪.‬‬ ‫ﺗﺪﻓﻴﻦ ّ‬ ‫ﻣﻴﺖ ﺑﻪ ّ‬

‫ﻣﺘﻮﻓﻰ ﺑﺮﺍﺩﺭ‬ ‫‪ ٣-٣-١٠‬ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺑﺮﺍﺩﺭ‬ ‫ّ‬ ‫ﺍﺑﻰ ﺑﺎﺷﺪ ﺳﻬﻢ ﮐﺎﻣﻞ ﻣﺬﮐﻮﺭ ﺩﺭ‬

‫ﺍﻣﺎ ﺍﮔﺮ‬ ‫ﮐﺘﺎﺏ ﺑﻪ ﺍﻭ ّ‬ ‫ﺗﻌﻠﻖ ﻣﻰ ﮔﻴﺮﺩ ّ‬

‫ﺍﺯ ﭘﺪﺭ ﺟﺪﺍ ﺑﺎﺷﺪ ﻓﻘﻂ‬

‫ﺗﻌﻠﻖ‬ ‫ﺩﻭ ﺛﻠﺚ ﺳﻬﻢ ﻣﺬﮐﻮﺭ ﺑﺎﻭ ّ‬

‫ﺑﻘﻴﻪ ﺑﻪ ﺑﻴﺖ‬ ‫ﻣﻰ ﮔﻴﺮﺩ ﻭ ﺛﻠﺚ ّ‬

‫ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺣﮑﻢ ﺩﺭﺑﺎﺭﮤ‬

‫ﻣﺘﻮﻓﻰ ﻧﻴﺰ ﺟﺎﺭﻯ ﺍﺳﺖ‪.‬‬ ‫ﺧﻮﺍﻫﺮ‬ ‫ّ‬

‫‪ ٣-٣-١١‬ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﮐﻪ ﺑﺮﺍﺩﺭﺍﻥ ﻭ ﺧﻮﺍﻫﺮﺍﻥ‬ ‫ﺍﻣﻰ ﺣﻴﺎﺕ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‬ ‫ﺍﺑﻰ ﻭ ّ‬

‫ﺍﻣﻰ ﺳﻬﻤﻰ‬ ‫ﺑﺮﺍﺩﺭﺍﻥ ﻭ ﺧﻮﺍﻫﺮﺍﻥ ّ‬ ‫ﺍﺭﺛﻴﻪ ﻧﻤﻰ ﺑﺮﻧﺪ‪.‬‬ ‫ﺍﺯ ّ‬

‫ﺹ ‪٩٣‬‬ ‫ﻣﻌﻠﻢ ﻏﻴﺮ ﺑﻬﺎﺋﻰ ﺍﺭﺙ ﻧﻤﻰ ﺑﺮﺩ ﻭ ﺍﮔﺮ‬ ‫‪٣-٣-١٢‬‬ ‫ّ‬ ‫ﺑﺎﻟﺴﻮﻳﻪ‬ ‫ﻣﻌﻠﻢ‬ ‫ﻣﻌﻠﻢ‬ ‫ﻣﺘﻌﺪﺩ ﺑﺎﺷﺪ ﺳﻬﻢ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ ّ‬ ‫ﻣﻴﺎﻧﺸﺎﻥ ﻗﺴﻤﺖ ﻣﻰ ﺷﻮﺩ ‪.‬‬

‫‪ ٣-٣-١٣‬ﻭﺭﺛﮥ ﻏﻴﺮ ﺑﻬﺎﺋﻰ ﺍﺯ ﺍﺭﺙ ﺳﻬﻢ‬ ‫ﻧﻤﻰ ﺑﺮﻧﺪ‪.‬‬

‫‪ ٣-٣-١٤‬ﻫﺮ ﺁﻧﭽﻪ ﺯﻭﺝ ﺑﻪ ﻧﺎﻡ ﺯﻭﺟﻪ ﺍﺵ ﺧﺮﻳﺪﻩ ﺑﺎﺷﺪ‬ ‫ﻭﺭﺍﺙ‬ ‫ﺑﺎﻳﺪ ﺟﺰء ﻣﺎ ﻳﻤﻠﮏ ﺯﻭﺝ ﻣﺤﺴﻮﺏ ﻭ ﺑﻴﻦ ّ‬

‫ﻗﺴﻤﺖ ﺷﻮﺩ ﻣﮕﺮ ﺍﻟﺒﺴﮥ ﻣﺴﺘﻌﻤﻠﻪ ﻭ ﺟﻮﺍﻫﺮﺍﺕ‬ ‫ﻭ ﻏﻴﺮ ﺁﻥ ﮐﻪ ﺑﻪ ﺍﺛﺒﺎﺕ ﻣﻌﻠﻮﻡ ﺷﺪﻩ ﺑﺎﺷﺪ‬ ‫ﮐﻪ ﺯﻭﺝ ﺑﻪ ﺯﻭﺟﻪ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ ‪.‬‬

‫‪ ٣-٣-١٥‬ﻫﺮ ﺷﺨﺼﻰ ﻣﺨﺘﺎﺭ ﺍﺳﺖ ﻫﺮ ﻧﻮﻉ‬ ‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ ﻧﻮﺷﺘﻪ‬ ‫ﻣﻰ ﺧﻮﺍﻫﺪ‬ ‫ّ‬ ‫ﻣﺎﻳﻤﻠﮏ ﺧﻮﺩ ﺭﺍ ﺗﻘﺴﻴﻢ ﮐﻨﺪ‪،‬‬

‫ﻣﺸﺮﻭﻁ ﺑﺮ ﺁﻧﮑﻪ ﻗﺮﺍﺭﻯ ﺑﺮﺍﻯ ﺍﺩﺍء‬ ‫ﺣﻘﻮﻕ ﺍ‪ ‬ﻭ ﭘﺮﺩﺍﺧﺖ ﺩﻳﻮﻥ ﺧﻮﺩ‬ ‫ﺩﺍﺩﻩ ﺑﺎﺷﺪ‪.‬‬

‫ﻧﺼﺤﻴﻪ‬ ‫‪ -٤‬ﺳﺎﻳﺮ ﺍﺣﮑﺎﻡ ﻭ ﺣﺪﻭﺩ ﻭ ﺧﻄﺎﺑﺎﺕ‬ ‫ّ‬ ‫‪ ٤-١‬ﺍﺣﮑﺎﻡ ﻭ ﺣﺪﻭﺩ ﻣﺘﻔﺮﻗﻪ ‪:‬‬ ‫ﺣﺞ‬ ‫‪٤-١-١‬‬ ‫ّ‬

‫‪ ٤-١-٢‬ﺣﻘﻮﻕ ﺍ‪‬‬

‫ﺹ ‪٩٤‬‬ ‫‪ ٤-١-٣‬ﺍﻭﻗﺎﻑ‬

‫‪ ٤-١-٤‬ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ‬ ‫‪ ٤-١-٥‬ﺍﻣﺘﺪﺍﺩ ﺩﻭﺭ ﺑﻬﺎﺋﻰ‬ ‫‪ ٤-١-٦‬ﺍﻋﻴﺎﺩ ﺑﻬﺎﺋﻰ‬

‫‪ ٤-١-٧‬ﺿﻴﺎﻓﺖ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ‬

‫‪ ٤-١- ٨‬ﺳﺎﻝ ﺑﻬﺎﺋﻰ‬

‫ﺍﻳﺎﻡ ﻫﺎء(‬ ‫ﺍﻳﺎﻡ ﺯﺍﺋﺪﻩ ﺑﺮ ﺷﻬﻮﺭ ) ّ‬ ‫‪ّ ٤-١-٩‬‬

‫ﺳﻦ ﺑﻠﻮﻍ‬ ‫‪٤-١-١٠‬‬ ‫ّ‬

‫‪ ٤-١-١١‬ﺩﻓﻦ ﺍﻣﻮﺍﺕ‬

‫‪ ٤-١-١٢‬ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﺻﻨﻌﺖ ﻭ ﺍﻗﺘﺮﺍﻑ‬ ‫ﮐﻪ ﺍﺯ ﻭﺍﺟﺒﺎﺕ ﺍﺳﺖ ﻭ ﻧﻔﺲ ﻋﺒﺎﺩﺕ ﻣﺤﺴﻮﺏ‬

‫‪ ٤-١-١٣‬ﺍﻃﺎﻋﺖ ﺍﺯ ﺣﮑﻮﻣﺖ‬

‫‪ ٤-١-١٤‬ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺍﻃﻔﺎﻝ‬ ‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ‬ ‫‪ ٤-١-١٥‬ﻧﻮﺷﺘﻦ‬ ‫ّ‬ ‫‪ ٤-١-١٦‬ﺯﮐﺎﺕ‬

‫‪ ٤-١-١٧‬ﺫﮐﺮ ﺍﺳﻢ ﺍﻋﻈﻢ ‪٩٥‬ﻣﺮﺗﺒﻪ ﺩﺭ ﺭﻭﺯ‬

‫‪ ٤-١-١٨‬ﺷﮑﺎﺭ ﺣﻴﻮﺍﻧﺎﺕ‬

‫‪ ٤-١-١٩‬ﺍﺳﺘﺨﺪﺍﻡ ﺩﻭﺷﻴﺰﮔﺎﻥ‬ ‫‪ ٤-١-٢٠‬ﭘﻴﺪﺍ ﮐﺮﺩﻥ ﻣﺎﻝ ﮔﻤﺸﺪﻩ‬ ‫ﺹ ‪٩٥‬‬ ‫‪ ٤-١-٢١‬ﺣﮑﻢ ﺩﻓﻴﻨﻪ‬

‫‪ ٤-١-٢٢‬ﺗﺒﺪﻳﻞ ﻭ ﺗﻌﻮﻳﺾ ﺍﻣﺎﻧﺎﺕ‬

‫‪ ٤-١-٢٣‬ﻗﺘﻞ ﻏﻴﺮ ﻋﻤﺪ‬

‫‪ ٤-١-٢٤‬ﺗﻌﺮﻳﻒ ﺷﺎﻫﺪ ﻋﺎﺩﻝ‬ ‫‪ ٤-١-٢٥‬ﻣﻨﺎﻫﻰ ‪:‬‬

‫‪ ٤-١-٢٥-١‬ﺗﺄﻭﻳﻞ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‬ ‫‪ ٤-١-٢٥-٢‬ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﺑﺮﺩﻩ‬

‫‪ ٤-١-٢٥-٣‬ﺣﻤﻞ ﺭﻳﺎﺿﺎﺕ‬ ‫ﺭﻫﺒﺎﻧﻴﺖ‬ ‫‪٤-١-٢٥-٤‬‬ ‫ّ‬ ‫ﺗﮑﺪﻯ‬ ‫‪٤-١-٢٥-٥‬‬ ‫ّ‬

‫‪ ٤-١-٢٥-٦‬ﺣﺮﻓﮥ ﭘﻴﺸﻮﺍﺋﻰ ﻣﺬﻫﺒﻰ‬ ‫‪ ٤-١-٢٥-٧‬ﺍﺭﺗﻘﺎء ﺑﺮ ﻣﻨﺎﺑﺮ‬

‫‪ ٤-١-٢٥-٨‬ﺩﺳﺖ ﺑﻮﺳﻰ‬

‫‪ ٤-١-٢٥-٩‬ﺍﻗﺮﺍﺭ ﺑﻪ ﻣﻌﺎﺻﻰ ﻧﺰﺩ ﺧﻠﻖ‬ ‫ﺗﻌﺪﺩ ﺯﻭﺟﺎﺕ‬ ‫‪٤-١-٢٥-١٠‬‬ ‫ّ‬

‫‪ ٤-١-٢٥-١١‬ﺷﺮﺏ ﻣﺴﮑﺮﺍﺕ‬ ‫‪ ٤-١-٢٥-١٢‬ﺷﺮﺏ ﺍﻓﻴﻮﻥ‬ ‫‪ ٤-١-٢٥-١٣‬ﻗﻤﺎﺭ‬

‫‪ ٤-١-٢٥-١٤‬ﺣﺮﻕ ﻋﻤﺪﻯ‬ ‫ﺹ ‪٩٦‬‬ ‫‪ ٤-١-٢٥-١٥‬ﺯﻧﺎ‬

‫‪ ٤-١-٢٥-١٦‬ﻗﺘﻞ ﻋﻤﺪﻯ‬ ‫‪ ٤-١-٢٥-١٧‬ﺳﺮﻗﺖ‬ ‫‪ ٤-١-٢٥-١٨‬ﺭﻭﺍﺑﻂ ﺟﻨﺴﻰ ﺑﻴﻦ ﺩﻭ ﻧﻔﺮ ﻫﻢ ﺟﻨﺲ‬ ‫ﻣﻴﺖ‬ ‫‪ ٤-١-٢٥-١٩‬ﺻﻼﺕ ﺟﻤﺎﻋﺖ ﻣﮕﺮ ﺑﺮﺍﻯ ّ‬ ‫‪ ٤-١-٢٥-٢٠‬ﻇﻠﻢ ﺑﻪ ﺣﻴﻮﺍﻧﺎﺕ‬

‫‪ ٤-١-٢٥-٢١‬ﺑﻄﺎﻟﺖ ﻭ ﮐﺴﺎﻟﺖ‬ ‫‪ ٤-١-٢٥-٢٢‬ﻏﻴﺒﺖ‬

‫‪ ٤-١-٢٥-٢٣‬ﺗﻬﻤﺖ ﻭ ﺍﻓﺘﺮﺍء‬

‫‪ ٤-١-٢٥-٢٤‬ﺣﻤﻞ ﺳﻼﺡ ﺟﺰ ﺩﺭ ﻣﻮﺍﻗﻊ ﺿﺮﻭﺭﺕ‬ ‫ﺣﻤﺎﻣﻬﺎﻯ ﺍﻳﺮﺍﻧﻰ‬ ‫‪ ٤-١-٢٥-٢٥‬ﺩﺧﻮﻝ ﺩﺭ ﺧﺰﻳﻨﮥ ّ‬

‫‪ ٤-١-٢٥-٢٦‬ﺩﺧﻮﻝ ﺩﺭ ﺑﻴﺖ ﺩﻳﮕﺮﻯ ﺑﺪﻭﻥ ﺍﺫﻥ ﺻﺎﺣﺐ ﺧﺎﻧﻪ‬

‫‪ ٤-١-٢٥-٢٧‬ﺿﺮﺏ ﻭ ﺟﺮﺡ‬ ‫‪ ٤-١-٢٥-٢٨‬ﻧﺰﺍﻉ ﻭ ﺟﺪﺍﻝ‬

‫‪ ٤-١-٢٥-٢٩‬ﺫﮐﺮ ﮔﻔﺘﻦ ﺩﺭ ﮐﻮﭼﻪ ﻭ ﺑﺎﺯﺍﺭ‬ ‫‪٤-١-٢٥-٣٠‬‬

‫ﻓﺮﻭﺑﺮﺩﻥ ﺩﺳﺖ ﺩﺭ ﻇﺮﻑ ﻏﺬﺍ‬

‫‪ ٤-١-٢٥-٣١‬ﺗﺮﺍﺷﻴﺪﻥ ﻣﻮﻯ ﺳﺮ‬ ‫ﺣﺪ ﺑﻨﺎ ﮔﻮﺵ‬ ‫‪ ٤-١-٢٥-٣٢‬ﺗﺠﺎﻭﺯ ﻣﻮﻯ ﺳﺮ ﺍﺯ ّ‬ ‫ﺹ ‪٩٧‬‬

‫‪ ٤-٢‬ﻧﺴﺦ ﺍﺣﮑﺎﻡ ﻭ ﺣﺪﻭﺩﻯ ﮐﻪ ﺩﺭ ﺷﺮﺍﻳﻊ ﻗﺒﻞ‬ ‫ﻭﺍﺭﺩ ﮔﺸﺘﻪ‪:‬‬

‫‪ ٤-٢-١‬ﻣﺤﻮ ﮐﺘﺐ‬

‫‪ ٤-٢-٢‬ﺣﺮﻣﺖ ﭘﻮﺷﻴﺪﻥ ﺣﺮﻳﺮ‬ ‫‪ ٤-٢-٣‬ﺣﺮﻣﺖ ﺍﺳﺘﻌﻤﺎﻝ ﻇﺮﻭﻑ ﻃﻼ ﻭ ﻧﻘﺮﻩ‬ ‫ﻣﺤﺪﻭﺩﻳﺖ ﺳﻔﺮ‬ ‫‪٤-٢-٤‬‬ ‫ّ‬

‫‪ ٤-٢-٥‬ﺗﻘﺪﻳﻢ ﻫﺪﺍﻳﺎﻯ ﻻ ﻋﺪﻝ ﻟﻪ ﺑﻪ ﺷﺎﺭﻉ ﺍﻣﺮ ﺍﻟﻬﻰ‬ ‫‪ ٤-٢-٦‬ﺣﺮﻣﺖ ﺳﺆﺍﻝ ﺍﺯ ﺷﺎﺭﻉ ﺍﻣﺮ‬

‫ﻣﻄﻠﻘﮥ ﻗﺒﻠﻰ‬ ‫‪ ٤-٢-٧‬ﺣﺮﻣﺖ ﺍﺯﺩﻭﺍﺝ‬ ‫ﻣﺠﺪﺩ ﺑﺎ ﺯﻭﺟﮥ ّ‬ ‫ّ‬

‫‪ ٤-٢-٨‬ﺟﺮﻳﻤﮥ ﺍﻳﺮﺍﺩ ﺣﺰﻥ ﺑﺮ ﻫﻤﺴﺎﻳﻪ‬ ‫‪ ٤-٢-٩‬ﺣﺮﻣﺖ ﻣﻮﺳﻴﻘﻰ‬

‫‪ ٤-٢-١٠‬ﻣﺤﺪﻭﺩ ﺳﺎﺧﺘﻦ ﺁﺯﺍﺩﻯ ﻧﻔﻮﺱ ﺩﺭ ﻃﺮﺯ ﻟﺒﺎﺱ‬ ‫ﭘﻮﺷﻴﺪﻥ ﻭ ﻟﺤﻴﻪ ﮔﺬﺍﺷﺘﻦ‬

‫‪ ٤-٢-١١‬ﻋﺪﻡ ﻃﻬﺎﺭﺕ ﺍﺷﻴﺎء ﻭ ﻣﻠﻞ ﻣﺨﺘﻠﻔﻪ‬ ‫‪ ٤-٢-١٢‬ﻋﺪﻡ ﻃﻬﺎﺭﺕ ﻣﺎء ﻧﻄﻔﻪ‬ ‫ﻣﻌﻴﻨﻪ ﺑﺮﺍﻯ‬ ‫‪ ٤-٢-١٣‬ﻋﺪﻡ ﻃﻬﺎﺭﺕ ﺍﺷﻴﺎء ّ‬ ‫ﺳﺠﻮﺩ ﺑﺮ ﺁﻧﻬﺎ‬

‫ﻧﺼﺤﻴﮥ ﻣﺘﻔﺮﻗﻪ ‪:‬‬ ‫‪ ٤-٣‬ﺧﻄﺎﺑﺎﺕ‬ ‫ّ‬

‫‪ ٤-٣-١‬ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﭘﻴﺮﻭﺍﻥ ﺟﻤﻴﻊ‬ ‫ﺍﺩﻳﺎﻥ ﺑﺎ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ‬

‫‪ ٤-٣-٢‬ﺍﺣﺘﺮﺍﻡ ﻭﺍﻟﺪﻳﻦ‬ ‫ﺹ ‪٩٨‬‬ ‫‪ ٤-٣-٣‬ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺁﻧﭽﻪ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﺭﻭﺍ‬ ‫ﻧﻤﻰ ﺩﺍﺭﺩ ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﻧﭙﺴﻨﺪﺩ‬

‫‪ ٤-٣-٤‬ﺗﺒﻠﻴﻎ ﻭ ﺗﺮﻭﻳﺞ ﺍﻣﺮﺍ‪ ‬ﺑﻌﺪ ﺍﺯ‬ ‫ﺻﻌﻮﺩ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ‬

‫‪ ٤-٣-٥‬ﻧﺼﺮﺕ ﻗﺎﺋﻤﻴﻦ ﺑﺮ ﺧﺪﻣﺖ ﺍﻣﺮ‬

‫‪ ٤-٣-٦‬ﻋﺪﻡ ﺍﻧﺤﺮﺍﻑ ﺍﺯ ﻧﺼﻮﺹ ﻭ ﻣﻨﻊ‬ ‫ﻣﺘﺎﺑﻌﺖ ﺍﺯ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﻪ ﻏﻴﺮ‬

‫ﺗﮑﻠﻢ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‬ ‫ﻣﺎﺍﻧﺰﻟﻪ ﺍ‪ّ ‬‬

‫‪ ٤-٣-٧‬ﺭﺟﻮﻉ ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺩﺭ‬ ‫ﺻﻮﺭﺕ ﺑﺮﻭﺯ ﺍﺧﺘﻼﻑ‬

‫ﺗﻌﻤﻖ ﺩﺭ ﺁﻳﺎﺕ ﻭ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ‬ ‫‪ ٤-٣-٨‬ﻏﻮﺭ ﻭ ّ‬ ‫ﺗﻤﺴﮏ ﺑﻪ ﻇﻨﻮﻥ ﻭ ﺍﻭﻫﺎﻡ‬ ‫‪ ٤-٣-٩‬ﻋﺪﻡ‬ ‫ّ‬

‫‪ ٤-٣-١٠‬ﺗﻼﻭﺕ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺻﺒﺢ ﻭ ﺷﺎﻡ‬ ‫‪ ٤-٣-١١‬ﺗﻼﻭﺕ ﺁﻳﺎﺕ ﺑﺎ ﻟﺤﻦ ﺧﻮﺵ‬ ‫‪ ٤-٣-١٢‬ﺗﻌﻠﻴﻢ ﺍﻭﻻﺩ ﺑﻪ ﺗﻼﻭﺕ ﺁﻳﺎﺕ‬

‫ﺑﻪ ﺍﻟﺤﺎﻥ ﺧﻮﺵ ﺩﺭ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ‬

‫‪ ٤-٣-١٣‬ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﻧﺎﻓﻌﻪ‬ ‫ﺑﻪ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬

‫‪ ٤-٣-١٤‬ﻣﺸﻮﺭﺕ ﺩﺭ ﺍﻣﻮﺭ‬ ‫‪ ٤-٣-١٥‬ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﺭﺃﻓﺖ ﻭ ﻣﺴﺎﻫﻠﻪ ﺩﺭ ﺍﺟﺮﺍﻯ ﺍﻭﺍﻣﺮ‬ ‫ﺍﻟﻬﻰ‬

‫ﺹ ‪٩٩‬‬ ‫‪ ٤-٣-١٦‬ﺍﺳﺘﻐﻔﺎﺭ ﺍﺯ ﻣﻌﺎﺻﻰ ﺑﻪ ﺳﺎﺣﺖ ﻗﺪﺱ ﺍﻟﻬﻰ‬ ‫‪ ٤-٣-١٧‬ﺍﺣﺮﺍﺯ ﻓﻀﻴﻠﺖ ﺩﺭ ﺍﺛﺮ ﻗﻴﺎﻡ ﺑﻪ ﺍﻋﻤﺎﻝ ﺣﺴﻨﻪ ‪:‬‬ ‫‪ ٤-٣-١٧-١‬ﺻﺪﺍﻗﺖ‬ ‫‪ ٤-٣-١٧-٢‬ﺍﻣﺎﻧﺖ‬ ‫‪ ٤-٣-١٧-٣‬ﻭﻓﺎ‬

‫ﺗﻘﻮﻯ ﻭ ﺧﺸﻴﺖ ﺍ‪‬‬ ‫‪٤-٣-١٧-٤‬‬ ‫ٰ‬

‫‪ ٤-٣-١٧-٥‬ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ‬ ‫‪ ٤-٣-١٧-٦‬ﺣﮑﻤﺖ‬

‫‪ ٤-٣-١٧-٧‬ﺍﺩﺏ‬ ‫‪ ٤-٣-١٧-٨‬ﻣﻬﻤﺎﻥ ﻧﻮﺍﺯﻯ‬

‫‪ ٤-٣-١٧-٩‬ﺍﺳﺘﻘﺎﻣﺖ‬

‫‪ ٤-٣-١٧-١٠‬ﺍﻧﻘﻄﺎﻉ‬

‫‪ ٤-٣-١٧-١١‬ﺗﺴﻠﻴﻢ ﻭ ﺭﺿﺎ ﺑﻪ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ‬ ‫‪ ٤-٣-١٧-١٢‬ﺍﺣﺘﺮﺍﺯ ﺍﺯ ﻓﺘﻨﻪ ﻭ ﻓﺴﺎﺩ‬

‫‪ ٤-٣-١٧-١٣‬ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﺭﻳﺎ‬ ‫‪ ٤-٣-١٧-١٤‬ﺍﺣﺘﺮﺍﺯ ﺍﺯ ﮐﺒﺮ ﻭ ﻏﺮﻭﺭ‬

‫ﺟﺎﻫﻠﻴﻪ‬ ‫ﺣﻤﻴﺖ‬ ‫‪ ٤-٣-١٧-١٥‬ﺍﺣﺘﺮﺍﺯ ﺍﺯ‬ ‫ّ‬ ‫ّ‬

‫‪ ٤-٣-١٧-١٦‬ﺍﺣﺘﺮﺍﺯ ﺍﺯ ﺍﻓﺘﺨﺎﺭ ﺑﺮ ﺩﻳﮕﺮﺍﻥ‬

‫‪ ٤-٣-١٧-١٧‬ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﻣﺠﺎﺩﻟﮥ ﺩﺭ ﻗﻮﻝ‬ ‫ﺹ ‪١٠٠‬‬

‫‪ ٤-٣-١٧-١٨‬ﺍﺣﺘﺮﺍﺯ ﺍﺯ ﻫﻮﺍﻯ ﻧﻔﺲ‬ ‫‪ ٤-٣-١٧-١٩‬ﺷﮑﻴﺒﺎﺋﻰ ﺩﺭ ﻣﺼﺎﺋﺐ ﻭ ﺑﻼﻳﺎ‬ ‫ﺗﻌﺮﺽ ﺑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻣﻮﺭ‬ ‫‪ ٤-٣-١٧-٢٠‬ﻋﺪﻡ ّ‬ ‫‪ ٤-٣-١٧-٢١‬ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﻏﻴﻆ‬ ‫‪ ٤-٣-١٧-٢٢‬ﻣﻘﺎﺑﻠﻪ ﺑﻪ ﺭﻓﻖ‬

‫ﺗﺎﻡ ﺑﻪ‬ ‫‪ ٤-٣-١٨‬ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﺗﻔﺮﻗﻪ ﻭ‬ ‫ﺗﻤﺴﮏ ّ‬ ‫ّ‬ ‫ﺍﺗﺤﺎﺩ‬ ‫ّ‬

‫‪ ٤-٣-١٩‬ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﻃﺒﻴﺐ ﺣﺎﺫﻕ ﻫﻨﮕﺎﻡ ﺑﻴﻤﺎﺭﻯ‬

‫‪ ٤-٣-٢٠‬ﺍﺟﺎﺑﺖ ﺩﻋﻮﺕ ﺑﻪ ﻭﻻﺋﻢ‬

‫ﻣﻮﺩﺕ ﺑﻪ ﺫﻭﻯ ﺍﻟﻘﺮﺑﺎﻯ ﺷﺎﺭﻉ ﺍﻣﺮ‬ ‫‪٤-٣-٢١‬‬ ‫ّ‬

‫‪ ٤-٣-٢٢‬ﺗﺤﺼﻴﻞ ﺍﻟﺴﻨﮥ ﻣﺨﺘﻠﻔﻪ ﺑﺮﺍﻯ‬ ‫ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪‬‬ ‫‪ ٤-٣-٢٣‬ﺗﻌﻤﻴﺮ ﺩﻳﺎﺭ ﻭ ﺑﻼﺩ ﺩﺭ ﺳﺒﻴﻞ‬ ‫ﺍﻋﺰﺍﺯ ﺍﻣﺮﺍ‪‬‬

‫ﻣﺘﺒﺮﮐﻪ‬ ‫‪٤-٣-٢٤‬‬ ‫ﻣﺮﻣﺖ ﻭ ﺣﻔﺎﻇﺖ ﻣﻘﺎﻣﺎﺕ ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﺍﻣﺮﺍ‪‬‬ ‫ﻣﻨﺴﻮﺏ ﺑﻪ ﺩﻭ ﺷﺎﺭﻉ ّ‬

‫ﺗﻤﺴﮏ ﺑﻪ ﻟﻄﺎﻓﺖ ﻭ ﭘﺎﮐﻴﺰﮔﻰ ‪:‬‬ ‫‪٤-٣-٢٥‬‬ ‫ّ‬ ‫‪ ٤-٣-٢٥-١‬ﺷﺴﺘﻦ ﭘﺎ‬

‫ﻋﻄﺮﻳﺎﺕ‬ ‫‪ ٤-٣-٢٥-٢‬ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ّ‬

‫‪ ٤-٣-٢٥-٣‬ﺍﺳﺘﺤﻤﺎﻡ ﺩﺭ ﻣﺎء ﺑﮑﺮ‬ ‫‪ ٤-٣-٢٥-٤‬ﺗﻘﻠﻴﻢ ﺍﻇﻔﺎﺭ ) ﭼﻴﺪﻥ ﻧﺎﺧﻦ (‬

‫ﻣﻠﻮﺙ ﺩﺭ ﺁﺏ ﭘﺎﮎ‬ ‫‪ ٤-٣-٢٥-٥‬ﺷﺴﺘﻦ ﺍﺷﻴﺎء ّ‬ ‫ﺹ ‪١٠١‬‬ ‫‪ ٤-٣-٢٥-٦‬ﭘﺎﮐﻴﺰﮔﻰ ﻟﺒﺎﺱ‬

‫‪ ٤-٣-٢٥-٧‬ﺗﺠﺪﻳﺪ ﺍﺳﺒﺎﺏ ﺑﻴﺖ‬ ‫ﺗﺬﮐﺮﺍﺕ ﻭ ﻋﺘﺎﺑﻬﺎ ﻭ ﺍﻧﺬﺍﺭﺍﺕ ﻣﺨﺼﻮﺻﻪ ﺧﻄﺎﺏ ﺑﻪ ‪:‬‬ ‫ﻩ‪-‬‬ ‫ّ‬ ‫‪ -١‬ﻋﻤﻮﻡ ﺍﻫﻞ ﻋﺎﻟﻢ‬ ‫‪ -٢‬ﻣﻌﺸﺮ ﻣﻠﻮﮎ‬

‫‪ -٣‬ﻣﻌﺸﺮ ﻋﻠﻤﺎء ﺩﻳﻦ‬ ‫‪ -٤‬ﺍﻣﺮﺍء ﺍﻣﺮﻳﮑﺎ ﻭ ﺭﺅﺳﺎء ﺟﻤﻬﻮﺭ ﺁﻥ‬

‫‪ -٥‬ﻭﻳﻠﻬﻠﻢ ﺍﻭﻝ ‪ ،‬ﭘﺎﺩﺷﺎﻩ ﭘﺮﻭﺱ‬

‫‪ -٦‬ﻓﺮﺍﻧﺴﻮﺍ ﮊﻭﺯﻑ ﺍﻣﭙﺮﺍﻃﻮﺭ ﺍﻃﺮﻳﺶ‬ ‫‪ -٧‬ﺍﻫﻞ ﺑﻴﺎﻥ‬

‫‪ -٨‬ﺍﻋﻀﺎء ﭘﺎﺭﻟﻤﺎﻧﻬﺎﻯ ﻋﺎﻟﻢ‬ ‫ﻣﺘﻔﺮﻗﻪ ‪:‬‬ ‫ﻭ ‪ -‬ﻣﻮﺍﺿﻴﻊ‬ ‫ّ‬

‫‪ -١‬ﻋﻈﻤﺖ ﻭ ﺟﻼﻝ ﺍﻣﺮ ﺑﻬﺎﺋﻰ‬ ‫‪ -٢‬ﻣﻘﺎﻡ ﻣﻨﻴﻊ ﺷﺎﺭﻉ ﺍﻣﺮ‬

‫‪ -٣‬ﺍﻫﻤﻴﺖ ﻋﻈﻤﺎﻯ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ‬ ‫ﮐﺒﺮﻯ‬ ‫‪ -٤‬ﻋﺼﻤﺖ‬ ‫ٰ‬

‫ﺍﺗﺒﺎﻉ‬ ‫‪ -٥‬ﻣﻼﺯﻣﮥ‬ ‫ّ‬ ‫ﻻﻳﻨﻔﮏ ﺩﻭ ﻓﺮﻳﻀﮥ ﻋﺮﻓﺎﻥ ﻣﻈﻬﺮ ﺍﻣﺮ ﻭ ّ‬ ‫ﺹ ‪١٠٢‬‬ ‫ﺍﺣﮑﺎﻡ ﻭ ﺍﻭﺍﻣﺮ ﺍﻭ‬

‫‪ -٦‬ﻫﺪﻑ ﻏﺎﺋﻰ ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﻋﺮﻓﺎﻥ ﺣﻀﺮﺕ ﻣﻌﻠﻮﻡ ﺍﺳﺖ‬ ‫ﺍﻧﻪ‬ ‫‪-٧‬‬ ‫ﻃﻮﺑﻰ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﻪ ﺣﻘﻴﻘﺖ " ّ‬ ‫ٰ‬ ‫ﻋﻤﺎ ﻳﻔﻌﻞ" ﻋﺎﺭﻓﻨﺪ ‪‬‬ ‫ﻻﻳﺴﺌﻞ ّ‬

‫‪ -٨‬ﺍﺿﻄﺮﺍﺏ ﻭ ﺗﺰﻟﺰﻝ ﺍﻧﻈﻤﮥ ﻋﺎﻟﻢ ﺩﺭ ﺍﺛﺮ ﺳﻄﻮﺕ ﻧﻈﻢ ﺍﻋﻈﻢ‬ ‫ﺧﻄﻰ ﺍﺯ ﺧﻄﻮﻁ ﺑﺮﺍﻯ‬ ‫‪ -٩‬ﺍﺧﺘﻴﺎﺭ ﻟﺴﺎﻧﻰ ﺍﺯ ﺍﻟﺴﻨﻪ ﻭ ّ‬ ‫ﺍﻫﻞ ﻋﺎﻟﻢ ﮐﻪ ﻳﮑﻰ ﺍﺯ ﺩﻭ ﻋﻼﻣﺖ ﺑﻠﻮﻍ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‬ ‫‪ -١٠‬ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺭ ﺑﺎﺭﮤ ﻇﻬﻮﺭ "ﻣﻦ‬ ‫ﻳﻈﻬﺮﻩﺍ‪" ‬‬

‫‪ -١١‬ﭘﻴﺸﮕﻮﺋﻰ ﺍﺯ ﻣﺨﺎﻟﻔﺖ ﻭ ﻣﻘﺎﻭﻣﺖ ﺑﺎ ﺍﻣﺮ ﺍﻟﻬﻰ‬

‫‪ -١٢‬ﺳﺘﺎﻳﺶ ﺍﺯ ﺳﻠﻄﺎﻧﻰ ﮐﻪ ﺑﻪ ﺷﺮﻑ ﺍﻳﻤﺎﻥ ﻓﺎﺋﺰ‬ ‫ﮔﺮﺩﺩ ﻭ ﺑﻪ ﺧﺪﻣﺖ ﺍﻣﺮ ﺍ‪ ‬ﻗﻴﺎﻡ ﮐﻨﺪ ‪‬‬

‫‪ -١٣‬ﻋﺪﻡ ﺛﺒﺎﺕ ﺍﻣﻮﺭ ﺑﺸﺮﻯ‬ ‫ﺣﺮﻳﺖ ﺣﻘﻴﻘﻰ‬ ‫‪ -١٤‬ﻣﻌﻨﻰ ﻭ ﻣﻔﻬﻮﻡ ّ‬

‫ﺣﻖ ﺍﺳﺖ‬ ‫‪ -١٥‬ﺍﺭﺯﺵ ﺍﻋﻤﺎﻝ ﻣﻨﻮﻁ ﻭ ّ‬ ‫ﻣﻌﻠﻖ ﺑﻪ ﻗﺒﻮﻝ ّ‬

‫ﺣﺒﴼ ﻟﺠﻤﺎﻟﻪ "‬ ‫ﺍﺗﺒﺎﻉ ﺍﻭﺍﻣﺮ ﻭ ﺍﺣﮑﺎﻡ " ّ‬ ‫‪ّ -١٦‬‬

‫ﺗﻤﺴﮏ ﺑﻪ ﺍﺳﺒﺎﺏ‬ ‫ﺍﻫﻤﻴﺖ‬ ‫‪-١٧‬‬ ‫ّ‬ ‫ّ‬

‫‪ -١٨‬ﺳﺘﺎﻳﺶ ﺍﺯ " ﻋﻠﻤﺎء ﻓﻰ ﺍﻟﺒﻬﺎء "‬ ‫‪ -١٩‬ﻭﻋﺪﮤ ﻣﻐﻔﺮﺕ ﺑﻪ ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﺩﺭ ﺻﻮﺭﺕ ﺗﻮﺑﻪ ﻭ ﻧﺪﺍﻣﺖ‬

‫‪ -٢٠‬ﺧﻄﺎﺏ ﺑﻪ ﺍﺭﺽ ﻃﺎء )ﻃﻬﺮﺍﻥ (‬ ‫ﺹ ‪١٠٣‬‬

‫‪ -٢١‬ﺧﻄﺎﺏ ﺑﻪ ﻣﺪﻳﻨﮥ ﺍﺳﻼﻣﺒﻮﻝ ﻭ ﺍﻫﻞ ﺁﻥ‬ ‫‪ -٢٢‬ﺧﻄﺎﺏ ﺑﻪ ﺷﻮﺍﻃﻰ ﻧﻬﺮ ﺭﻳﻦ‬

‫ﻣﺪﻋﻴﺎﻥ ﻋﻠﻢ ﺑﺎﻃﻦ‬ ‫‪ -٢٣‬ﻣﺮﺩﻭﺩ ﺑﻮﺩﻥ ّ‬

‫‪ -٢٤‬ﻣﺮﺩﻭﺩ ﺑﻮﺩﻥ ﻧﻔﻮﺳﻰ ﮐﻪ ﻏﺮﻭﺭ ﺑﻪ ﻋﻠﻢ‬ ‫ﺣﻖ ﻣﻰ ﮔﺮﺩﺩ‬ ‫ﻣﻮﺟﺐ ﺍﺣﺘﺠﺎﺑﺸﺎﻥ ﺍﺯ ّ‬

‫‪ -٢٥‬ﭘﻴﺸﮕﻮﺋﻰ ﺩﺭ ﺑﺎﺭﮤ ﺍﺭﺽ ﺧﺎء )ﺧﺮﺍﺳﺎﻥ(‬ ‫‪ -٢٦‬ﭘﻴﺸﮕﻮﺋﻰ ﺩﺭ ﺑﺎﺭﮤ ﺍﺭﺽ ﮐﺎﻑ ﻭ ﺭﺍء )ﮐﺮﻣﺎﻥ(‬

‫‪ -٢٧‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺷﻴﺦ ﺍﺣﻤﺪ ﺍﺣﺴﺎﺋﻰ‬

‫ﻣﺤﻤﺪ‬ ‫ﻣﻼ‬ ‫‪ -٢٨‬ﺍﺷﺎﺭﻩ ﺑﻪ ﮔﻨﺪﻡ ﭘﺎﮎ ﮐﻦ ) ّ‬ ‫ّ‬ ‫ﺟﻌﻔﺮ ﺍﺻﻔﻬﺎﻧﻰ(‬

‫ﻣﺤﻤﺪ ﮐﺮﻳﻢ ﺧﺎﻥ ﮐﺮﻣﺎﻧﻰ‬ ‫‪ -٢٩‬ﻣﺮﺩﻭﺩ ﺑﻮﺩﻥ ﺣﺎﺟﻰ‬ ‫ّ‬

‫‪ -٣٠‬ﻣﺮﺩﻭﺩ ﺑﻮﺩﻥ ﺷﻴﺦ ﻣﺤّﻤﺪ ﺣﺴﻦ ﻧﺠﻔﻰ‬

‫‪ -٣١‬ﺍﺷﺎﺭﻩ ﺑﻪ ﻧﺎﭘﻠﻴﻮﻥ ﺳﻮﻡ‬

‫ﻣﺤﻤﺪ ﺍﺻﻔﻬﺎﻧﻰ‬ ‫‪ -٣٢‬ﺍﺷﺎﺭﻩ ﺑﻪ ﺳﻴﺪ‬ ‫ّ‬

‫‪ -٣٣‬ﻭﻋﺪﮤ ﻧﺼﺮﺕ ﻗﺎﺋﻤﻴﻦ ﺑﺮ ﺧﺪﻣﺖ ﺍﻣﺮ ﺍﻟﻬﻰ‬ ‫ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ ﻭ ﺗﻮﺿﻴﺤﺎﺕ‬ ‫ﺹ ‪١٠٤‬‬

‫‪ -١‬ﻋﺮﻑ ﻗﻤﻴﺼﻰ )ﺑﻨﺪ ‪(٤‬‬

‫ﺍﻳﻦ ﺍﺻﻄﻼﺡ ﻣﺮﺑﻮﻁ ﺑﻪ ﺩﺍﺳﺘﺎﻥ ﻳﻮﺳﻒ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﻭ ﮐﺘﺎﺏ ﻋﻬﺪ ﻗﺪﻳﻢ ﺍﺯ ﺁﻥ ﻳﺎﺩ‬

‫ﺷﺪﻩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺑﺮﺍﺩﺭﺍﻥ ﻳﻮﺳﻒ ﭘﻴﺮﺍﻫﻦ ﺍﻭ ﺭﺍ ﻧﺰﺩ ﭘﺪﺭﺷﺎﻥ‪ ،‬ﻳﻌﻘﻮﺏ‪ ،‬ﻣﻰ ﺁﻭﺭﻧﺪ‪ .‬ﺑﻮﻯ‬

‫ﺍﻳﻦ ﭘﻴﺮﺍﻫﻦ ﺳﺒﺐ ﻣﻰ ﮔﺮﺩﺩ ﮐﻪ ﻳﻌﻘﻮﺏ ﺍﺯ ﻓﺮﺯﻧﺪ ﻋﺰﻳﺰ ﻭ ﮔﻤﺸﺪﻩﺍﺵ ﻧﺸﺎﻧﻰ ﺑﻴﺎﺑﺪ‪ .‬ﺍﺻﻄﻼﺡ‬ ‫ﺣﻖ ﻭ‬ ‫ﻋﺮﻑ ﻗﻤﻴﺺ ﺩﺭ ﺁﺛﺎﺭ ﺍﻣﺮﻯ ﺑﺴﻴﺎﺭ ﺑﻪ ﮐﺎﺭ ﺑﺮﺩﻩ ﺷﺪﻩ ﻭ ﻣﻘﺼﺪ ﺍﺯ ﺁﻥ ﺷﻨﺎﺳﺎﺋﻰ ﻣﻈﻬﺮ ّ‬

‫ﻇﻬﻮﺭ ﺍﻭﺳﺖ‪.‬‬

‫ﺍﻟﺮﺣﻤﻦ ﺗﻮﺻﻴﻒ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻏﺎﻓﻼﻥ ﺣﻀﺮﺗﺶ ﺭﺍ‬ ‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺩﺭ ﻟﻮﺣﻰ ﺧﻮﺩ ﺭﺍ ﻳﻮﺳﻒ ّ‬ ‫ﻗﻴﻮﻡ‬ ‫ﺑﻪ ﺛﻤﻦ ﺑﺨﺲ‪ ،‬ﻳﻌﻨﻰ ﺑﻬﺎﻯ ﻧﺎﭼﻴﺰ‪ ،‬ﻓﺮﻭﺧﺘﻨﺪ‪ .‬ﺣﻀﺮﺕ ﻧﻘﻄﮥ ﺍﻭﻟﻰ ﺩﺭ ﮐﺘﺎﺏ *) ّ‬

‫ﻣﻌﺮﻓﻰ ﻭ ﺻﺪﻣﺎﺗﻰ ﺭﺍ ﮐﻪ ﺑﻪ ﺩﺳﺖ ﺑﺮﺍﺩﺭ ﺧﺎﺋﻦ ﺑﺮ‬ ‫ﺍﻻﺳﻤﺎء(* ﺟﻤﺎﻝ ﻗﺪﻡ ﺭﺍ ﻳﻮﺳﻒ‬ ‫ﺍﻟﺤﻖ ّ‬ ‫ّ‬

‫ﻫﻴﮑﻞ ﺍﻃﻬﺮﺵ ﻭﺍﺭﺩ ﻣﻰﺁﻳﺪ ﭘﻴﺶ ﺑﻴﻨﻰ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ .(١٩٠‬ﺣﻀﺮﺕ ﻭﻟﻰ‬ ‫ّ‬ ‫ﺍﻣﺮﺍ‪ ‬ﻧﻴﺰ ﺑﻪ ﺣﻘﺪ ﻭ ﺣﺴﺪ ﺷﺪﻳﺪﻯ ﮐﻪ ﻋﻈﻤﺖ ﻣﻘﺎﻡ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻭﺟﻮﺩ ﺑﺮﺍﺩﺭ ﺑﻰ‬ ‫ﻣﺤﻤﺪ ﻋﻠﻰ‪ ،‬ﻧﺎﻗﺾ ﺍﮐﺒﺮ‪ ،‬ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺑﻮﺩ ﺍﺷﺎﺭﻩ ﻧﻤﻮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺑﺎ ﺑﻐﺾ‬ ‫ﻭﻓﺎﻯ ﺧﻮﺩ‪ ،‬ﻣﻴﺮﺯﺍ‬ ‫ّ‬

‫ﻭ ﺣﺴﺪ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩﺍﻯ ﮐﻪ ﮐﻤﺎﻻﺕ ﻋﺎﻟﻴﮥ ﻳﻮﺳﻒ ﺩﺭ ﻗﻠﻮﺏ ﺑﺮﺍﺩﺭﺍﻧﺶ ﺍﺣﺪﺍﺙ ﮐﺮﺩﻩ ﺑﻮﺩ ﻣﻘﺎﻳﺴﻪ‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺹ ‪١٠٥‬‬

‫ﺍﻟﺮﺣﻴﻖ ﺍﻟﻤﺨﺘﻮﻡ ﺑﺎﺻﺎﺑﻊ ﺍﻟﻘﺪﺭﺓ ﻭ ﺍﻻﻗﺘﺪﺍﺭ )ﺑﻨﺪ ‪(٥‬‬ ‫ﺍﻧﺎ‪ ...‬ﻓﺘﺤﻨﺎ ﺧﺘﻢ ّ‬ ‫‪ّ -٢‬‬

‫ﺣﺮﻣﺖ ﺍﺳﺘﻌﻤﺎﻝ ﺧﻤﺮ ﻭ ﺳﺎﻳﺮ ﻣﺸﺮﻭﺑﺎﺕ ﺍﻟﮑﻠﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ‬

‫)ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺷﻤﺎﺭﮤ ‪ ١٤٤‬ﻭ ‪.( ١٧٠‬‬

‫ﮐﻠﻤﮥ ﺭﺣﻴﻖ )ﺷﺮﺍﺏ ﻧﺎﺏ( ﺍﺷﺎﺭﻩ ﺑﻪ ﻧﻴﺮﻭﺋﻰ ﺍﺳﺖ ﮐﻪ ﻧﺸﺌﮥ ﻣﻌﻨﻮﻯ ﻣﻰ ﺑﺨﺸﺪ ﻭ ﺍﻧﺒﻌﺎﺛﺎﺕ‬

‫ﺭﻭﺣﺎﻧﻰ ﺍﻳﺠﺎﺩ ﻣﻰ ﮐﻨﺪ ‪ .‬ﺍﻳﻦ ﺍﺻﻄﻼﺡ ﺩﺭ ﺁﺛﺎﺭ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﻭ ﺩﺭ ﺍﻧﺠﻴﻞ ﻭ ﻗﺮﺁﻥ ﻭ‬ ‫ﺭﻭﺍﻳﺎﺕ ﻗﺪﻳﻢ ﻫﻨﺪﻯ ﺑﻪ ﮐﺎﺭ ﺑﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺍﻥ ﺍﻻﺑﺮﺍﺭ ‪ ...‬ﻳﺴﻘﻮﻥ ﻣﻦ ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ ‪ .‬ﺟﻤﺎﻝ‬ ‫ﻣﺜ‪ ‬ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﭼﻨﻴﻦ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ّ‬

‫ﻗﺪﻡ ﺩﺭ ﺁﺛﺎﺭ ﮔﻬﺮﺑﺎﺭ ﺧﻮﻳﺶ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻣﻘﺼﺪ ﺍﺯ ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ ﻇﻬﻮﺭ ﻣﺒﺎﺭﮎ ﺍﺳﺖ ﮐﻪ ﺭﻭﺍﺋﺢ‬ ‫ﻗﺪﺱ ﻣﮑﻨﻮﻧﻪﺍﺵ ﺑﺮ ﺟﻤﻴﻊ ﻣﻤﮑﻨﺎﺕ ﻣﺒﺬﻭﻝ ﮔﺸﺘﻪ ﺍﺳﺖ ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﺧﺘﻢ ﺍﻧﺎء ﻣﺴﮏ‬ ‫ﻣﻌﻨﻮﻳﮥ ﻣﺴﺘﻮﺭﻩ ﺭﺍ ﻣﮑﺸﻮﻑ ﻭ ﺷﺎﺭﺑﻴﻦ ﺭﺍ‬ ‫ﺍﺣﺪﻳﻪ ﺭﺍ ﺣﻀﺮﺗﺶ ﺑﻪ ﻳﺪ ﻗﺪﺭﺕ ﻣﻔﺘﻮﺡ ﻭ ﺣﻘﺎﻳﻖ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻪ ﻣﺸﺎﻫﺪﮤ ﺍﻧﻮﺍﺭ ﺗﻮﺣﻴﺪ ﻓﺎﺋﺰ ﻭ ﺑﻪ ﻋﺮﻓﺎﻥ ﻣﻘﺼﺪ ﺍﺻﻠﻰ ﮐﺘﺐ ﺁﺳﻤﺎﻧﻰ ﻧﺎﺋﻞ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬‬

‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﻣﻨﺎﺟﺎﺗﻰ ﺑﺮﺍﻯ ﻣﺆﻣﻨﻴﻦ ﺭﺣﻴﻖ ﺭﺣﻤﺖ ﻃﻠﺒﻴﺪﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻓﺎﺭﺯﻗﻬﻢ ﻳﺎ‬

‫ﻋﻠﻰ ﺍﻣﺮﮎ ﻭ ﻣﺴﺘﻘﻴﻤﻴﻦ ﻋﻠﻰ‬ ‫ﺍﻟﻬﻰ ﺭﺣﻴﻖ ﺭﺣﻤﺘﮏ ﻟﻴﺠﻌﻠﻬﻢ ﻏﺎﻓﻠﻴﻦ ﻋﻦ ﺩﻭﻧﮏ ﻭ ﻗﺎﺋﻤﻴﻦ‬ ‫ٰ‬

‫ﺣﺒﮏ‪.‬‬ ‫ّ‬

‫ﺹ ‪١٠٦‬‬

‫ﺍﻟﺼﻠﻮﺓ )ﺑﻨﺪ ‪(٦‬‬ ‫‪ -٣‬ﻗﺪ ﮐﺘﺐ ﻋﻠﻴﮑﻢ ّ ٰ‬

‫ﺩﺭ ﻟﺴﺎﻥ ﻋﺮﺑﻰ ﮐﻠﻤﺎﺕ ﻣﺨﺘﻠﻒ ﺑﺮﺍﻯ ﺩﻋﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ‪ .‬ﺍﻣﺎ ﺻﻼﺕ )ﻧﻤﺎﺯ( ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ‬

‫ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﻨﺼﻮﺹ ﻭ ﺍﻧﺠﺎﻣﺶ ﺑﺮ ﻣﺆﻣﻨﻴﻦ ﻓﺮﺽ ﮔﺮﺩﻳﺪﻩ ﻧﻤﺎﺯﻯ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﺍﻭﻗﺎﺕ‬

‫ﻣﻌﻴﻦ ﺷﺒﺎﻧﻪ ﺭﻭﺯ ﺗﻼﻭﺕ ﺷﻮﺩ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺑﺮﺍﻯ ﺻﻮﻡ ﻭ ﺻﻼﺕ‬ ‫ّ‬

‫ﻋﻨﺪﺍ‪ ‬ﻣﻘﺎﻣﻰ ﺍﺳﺖ ﻋﻈﻴﻢ ) ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ‪ ،‬ﻓﻘﺮﮤ ‪ .(٩٣‬ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺗﺒﺘﻞ ﺍﻟﻰ ﺍ‪ ‬ﺍﺳﺖ ‪ .‬ﺍﻧﺴﺎﻥ ﺩﺭ ﺻﻼﺕ ﺑﺎ ﺧﺪﺍ‬ ‫ﺗﻮﺟﻪ ﻭ ّ‬ ‫ﻧﻤﺎﺯ ﺳﺒﺐ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﻭ ّ‬

‫ﺗﻘﺮﺏ ﺟﻮﻳﺪ ﻭ ﺑﺎ ﻣﻌﺸﻮﻕ ﺣﻘﻴﻘﻰ ﺧﻮﻳﺶ ﮔﻔﺘﮕﻮ ﻧﻤﺎﻳﺪ ‪ .‬ﺑﻪ ﻭﺍﺳﻄﮥ ﺻﻼﺕ‬ ‫ﻣﻨﺎﺟﺎﺕ ﮐﻨﺪ ﻭ ّ‬

‫ﻣﻘﺎﻣﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ‪ .‬ﻧﻤﺎﺯ ﻣﺬﮐﻮﺭ ﺩﺭ ﺁﻳﮥ ﻓﻮﻕ ) ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ (٩‬ﺑﺎ ﻧﺰﻭﻝ ﺳﻪ‬

‫ﺻﻼﺗﻰ ﮐﻪ ﺟﻤﺎﻝ ﻗﺪﻡ ﺑﻌﺪﴽ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻧﺪ ﻣﻨﺴﻮﺥ ﮔﺮﺩﻳﺪ ) ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻓﻘﺮﮤ ‪ .(٦٣‬ﺻﻮﺭﺕ‬

‫ﺳﻪ ﻧﻤﺎﺯ ﻣﺬﮐﻮﺭ ﮐﻪ ﺩﺭ ﺑﻴﻦ ﻳﺎﺭﺍﻥ ﻣﻌﻤﻮﻝ ﺍﺳﺖ ﺑﺎ ﺩﺳﺘﻮﺭ ﺍﻟﻌﻤﻞ ﻣﺮﺑﻮﻁ ﺑﻪ ﺭﻭﺵ ﺍﺩﺍء ﺁﻧﻬﺎ ‪،‬‬

‫ﻣﺠﻠﺪ ﺗﺤﺖ ﻋﻨﻮﺍﻥ *) ﻣﻠﺤﻘﺎﺕ ﮐﺘﺎﺏ ﺍﻗﺪﺱ (* ﺩﺭﺝ ﮔﺮﺩﻳﺪﻩ ‪ .‬ﺗﻮﺿﻴﺤﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻳﻦ‬ ‫ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬

‫ﺳﻪ ﻧﻤﺎﺯ ﺩﺭ ﭼﻨﺪ ﻓﻘﺮﻩ ﺍﺯ ﺭﺳﺎﻟﮥ *)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ(* ﺑﻴﺎﻥ ﮔﺮﺩﻳﺪﻩ ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﻓﺮﺍﺩ‬ ‫ﺭﺍ ﺩﺭ ﺍﺩﺍء ﻫﺮ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﺳﻪ ﻧﻤﺎﺯ ﻣﺨﺘﺎﺭ ﻓﺮﻣﻮ ﺩﻩﺍﻧﺪ ) ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻓﻘﺮﮤ ‪. (٦٥‬‬

‫ﺗﻮﺿﻴﺤﺎﺕ ﺩﻳﮕﺮ ﻣﺮﺑﻮﻁ ﺑﻪ ﻓﺮﻳﻀﮥ ﺻﻼﺕ ﺩﺭ ﻓﻘﺮﺍﺕ ‪ ٨٢ ،٨١ ،٦٧ ،٦٦‬ﻣﻨﺪﺭﺝ ﺍﺳﺖ ‪.‬‬ ‫ﺹ ‪١٠٧‬‬

‫ﻣﺠﻠﺪ ﺩﺭﺝ‬ ‫ﺧﺼﻮﺻﻴﺎﺕ ﺣﮑﻢ ﺻﻼﺕ ﺩﺭ ﺟﺰﻭﮤ *) ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ(* ﮐﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬ ‫ﮔﺮﺩﻳﺪﻩ ‪ ،‬ﺩﺭ ﻗﺴﻤﺖ ﺩ ‪ ١-١ ،‬ﺗﺎ ‪ ١-١٧‬ﺧﻼﺻﻪ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫‪ -٤‬ﺗﺴﻊ ﺭﮐﻌﺎﺕ ) ﺑﻨﺪ ‪(٦‬‬

‫ﺭﮐﻌﺖ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺳﺖ ﺍﺯ ﺁﻳﺎﺕ ﺻﻼﺕ ﮐﻪ ﺗﻼﻭﺗﺶ ﺑﺎ ﺭﮐﻮﻉ ﻭ ﺳﺠﻮﺩ ﻭ ﺩﻳﮕﺮ ﺍﻋﻤﺎﻝ ﺗﻮﺃﻡ‬ ‫ﺍﺳﺖ‪ .‬ﺻﻼﺗﻰ ﺭﺍ ﮐﻪ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺑﺪﺍﻳﺘﴼ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻧﺪ ﺷﺎﻣﻞ ﻧﻪ ﺭﮐﻌﺖ ﺑﻮﺩﻩ ﺍﺳﺖ ‪.‬‬

‫ﻧﺺ ﺍﻳﻦ ﺻﻼﺕ ﻣﻔﻘﻮﺩ ﮔﺸﺘﻪ ﻭ ﻟﺬﺍ ﻃﺮﺯ ﺍﻧﺠﺎﻡ ﺁﻥ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪.(٩‬‬ ‫ّ‬ ‫ﺍﺣﺒﺎء ﻣﻌﻤﻮﻝ ﺍﺳﺖ ﻣﻰ‬ ‫ﺩﺭ ﻟﻮﺣﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺑﺎﺭﮤ ﺳﻪ ﻧﻤﺎﺯﻯ ﮐﻪ ﺩﺭ ﺑﻴﻦ ّ‬

‫ﺍﻟﺼﻠﻮﺓ ﻻﺷﺎﺭﺍﺕ ﻭ ﺣﮑﻤﺔ ﻭ ﺍﺳﺮﺍﺭ ﺗﻌﺠﺰ‬ ‫ﮐﻞ ﮐﻠﻤﺔ ﻭ ﺣﺮﮐﺔ ﻣﻦ ّ ٰ‬ ‫ﺍﻥ ﻓﻰ ّ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ‪ّ :‬‬ ‫ﺍﻟﺒﺸﺮ ﻋﻦ ﺍﺩﺭﺍﮐﻬﺎ ﻭ ﻻ ﺗﺴﻊ ﺍﻟﻤﮑﺎﺗﻴﺐ ﻭ ﺍﻻﻭﺭﺍﻕ ‪.‬‬

‫ﻃﺒﻖ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﭼﻨﺪ ﺩﺳﺘﻮﺭ ﺳﺎﺩﻩﺍﻯ ﺭﺍ ﮐﻪ ﺟﻤﺎﻝ ﻗﺪﻡ ﺑﺮﺍﻯ ﺗﻼﻭﺕ ﺑﻌﻀﻰ‬ ‫ّ‬ ‫ﻣﻌﻴﻨﻪ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻧﻪ ﺗﻨﻬﺎ ﺍﻫﻤﻴﺖ ﺭﻭﺣﺎﻧﻰ ﺩﺍﺭﺩ‪ ،‬ﺑﻠﮑﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ‬ ‫ﺍﺯ ﺍﺩﻋﻴﮥ ّ‬ ‫ﺗﻮﺟﻪ ﺩﺭ ﺍﺣﻴﺎﻥ ﺩﻋﺎ ﻭ‬ ‫ﺗﺄﻣﻞ ﺩﺭ ﺁﻳﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻳﺎﺭﻯ ﻣﻰ ﻧﻤﺎﻳﺪ ‪.‬‬ ‫ّ‬ ‫ﺗﻔﮑﺮ ﻭ ّ‬ ‫ﺣﺼﺮ ّ‬

‫ﺍﻟﺰﻭﺍﻝ ﻭ ﻓﻰ ﺍﻟﺒﮑﻮﺭ ﻭ ٰ‬ ‫ﺍﻻﺻﺎﻝ )ﺑﻨﺪ ‪(٦‬‬ ‫‪ -٥‬ﺣﻴﻦ ّ‬ ‫ﺹ ‪١٠٨‬‬

‫ﻭﺳﻄﻰ‬ ‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺗﻌﺮﻳﻒ ﮐﻠﻤﺎﺕ ﺑﮑﻮﺭ‪ ،‬ﺯﻭﺍﻝ ﻭ ﺁﺻﺎﻝ ﮐﻪ ﺑﺮﺍﻯ ﺍﻭﻗﺎﺕ ﺑﺮﮔﺰﺍﺭﻯ ﺻﻼﺕ‬ ‫ٰ‬ ‫ﺍﻟﺰﻭﺍﻝ ﻭ‬ ‫ﻣﻌﻴﻦ ﺷﺪﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺍﻭﻗﺎﺕ ﻣﻘﺎﺭﻥ ﺍﺳﺖ ﺑﺎ ﺣﻴﻦ ﺍﺷﺮﺍﻕ ّ‬ ‫ّ‬ ‫ﺍﻟﺸﻤﺲ ﻭ ّ‬ ‫ﺍﻟﻐﺮﻭﺏ ) ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻓﻘﺮﮤ ‪ .(٨٣‬ﺳﭙﺲ ﺗﻮﺿﻴﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻣﻬﻠﺖ ﺻﻼﺕ ﺻﺒﺢ ﺍﻟﻰ‬

‫ﺍﻟﺰﻭﺍﻝ ﺍﻟﻰ ﺍﻟﻐﺮﻭﺏ ﻭ ﻣﻦ ﺍﻟﻐﺮﻭﺏ ﺍﻟﻰ ﺳﺎﻋﺘﻴﻦ ﺍﺳﺖ ‪ .‬ﻣﻀﺎﻓﴼ ﺣﻀﺮﺕ‬ ‫ﺯﻭﺍﻝ ﻭ ﻣﻦ ّ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺗﺒﻴﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻣﻮﻋﺪ ﺻﻼﺕ ﺻﺒﺢ ﺍﺯ ﻃﻠﻮﻉ ﻓﺠﺮ ﺍﺳﺖ ‪.‬‬ ‫ﺍﻟﺰﻭﺍﻝ ﺍﻟﻰ ﺍﻟﻐﺮﻭﺏ ﺫﮐﺮ ﺷﺪﻩ ﺭﺍﺟﻊ ﺑﻪ ﻫﺮ ﺩﻭ ﺻﻼﺕ ﺻﻐﻴﺮ‬ ‫ﺗﻌﺮﻳﻒ ﮐﻠﻤﮥ ﺯﻭﺍﻝ ﮐﻪ ﻣﻦ ّ‬

‫ﻭﺳﻄﻰ ﻣﻰ ﺑﺎﺷﺪ ‪.‬‬ ‫)ﺷﻬﺎﺩﺕ ﺣﻴﻦ ﺯﻭﺍﻝ ( ﻭ ﺻﻼﺕ‬ ‫ٰ‬

‫ﺍﺧﺮﻯ )ﺑﻨﺪ ‪(٦‬‬ ‫‪ -٦‬ﻭ ﻋﻔﻮﻧﺎ ﻋ ّﺪﺓ‬ ‫ٰ‬

‫ﺗﻌﺪﺍﺩ ﺭﮐﻌﺎﺕ ﻧﻤﺎﺯ ﺩﺭ ﺩﻭﺭ ﺑﻴﺎﻥ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﺳﻼﻡ ﺑﻴﺶ ﺍﺯ ﻧﻪ ﺭﮐﻌﺘﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ﺍﻗﺪﺱ ﺗﻌﻴﻴﻦ ﮔﺸﺘﻪ ) ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ . (٤‬ﺣﻀﺮﺕ ﻧﻘﻄﮥ ﺍﻭﻟﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ‬

‫ﻣﻌﻴﻦ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﺳﺎﻋﺖ ﻳﮑﺒﺎﺭ ﺍﺩﺍ‬ ‫ﺑﺮﺍﻯ ﺻﻼﺕ ﻧﻮﺯﺩﻩ ﺭﮐﻌﺖ ّ‬

‫ﺷﻮﺩ ) ﺍﺯ ﻇﻬﺮ ﻳﮏ ﺭﻭﺯ ﺗﺎ ﻇﻬﺮ ﺭﻭﺯ ﺑﻌﺪ (‪ .‬ﺻﻼﺕ ﺍﺳﻼﻣﻰ ﺩﺭ ﻫﺮ ﺭﻭﺯ ﭘﻨﺞ ﻣﺮﺗﺒﻪ ﺍﺩﺍ ﻣﻰ‬ ‫ﺷﻮﺩ ‪ ،‬ﻳﻌﻨﻰ ﻃﻠﻮﻉ ﻓﺠﺮ‪ ،‬ﻇﻬﺮ ‪ ،‬ﺑﻌﺪ ﺍﺯ ﻇﻬﺮ ‪ ،‬ﻏﺮﻭﺏ ﻭ ﺷﺎﻡ ‪ .‬ﮔﺮ ﭼﻪ ﺗﻌﺪﺍﺩ ﺭﮐﻌﺎﺕ ﺑﻪ‬ ‫ﻧﺴﺒﺖ ﺍﻭﻗﺎﺕ ﻧﻤﺎﺯ ﺗﻐﻴﻴﺮ ﻣﻰ ﻳﺎﺑﺪ ‪ ،‬ﻣﺠﻤﻮﻋﴼ ﺩﺭ ﻃﻮﻝ ﺭﻭﺯ ﻫﻔﺪﻩ ﺭﮐﻌﺖ ﺍﺳﺖ ‪.‬‬ ‫ﺹ ‪١٠٩‬‬

‫ﺍﻟﺬﻯ ﺟﻌﻠﻪ‬ ‫ﻭﻟﻮﺍ ﻭﺟﻮﻫﮑﻢ ﺷﻄﺮﻯ ﺍﻻﻗﺪﺱ ﺍﻟﻤﻘﺎﻡ‬ ‫‪ -٧‬ﺍﺫﺍ ﺍﺭﺩﺗﻢ ّ ٰ‬ ‫ﺍﻟﻤﻘﺪﺱ ّ‬ ‫ﺍﻟﺼﻠﻮﺓ ّ‬ ‫ّ‬ ‫ﺍ‪ ... ‬ﻣﻘﺒﻞ ﺍﻫﻞ ﻣﺪﺁﺋﻦ ﺍﻟﺒﻘﺂء )ﺑﻨﺪ ‪(٦‬‬

‫ﺗﻮﺟﻪ ﻣﻰ ﮐﻨﺪ ‪ ،‬ﮐﻪ ﻗﺒﻠﻪ ﻧﺎﻣﻴﺪﻩ ﻣﻰ ﺷﻮﺩ‬ ‫ﻣﻘﺒﻞ ‪ ،‬ﻳﻌﻨﻰ‬ ‫ّ‬ ‫ﻣﺤﻠﻰ ﮐﻪ ﻧﻤﺎﺯﮔﺰﺍﺭ ﺑﻪ ﻃﺮﻑ ﺁﻥ ّ‬ ‫ﺍﻳﺎﻡ ﭘﻴﺸﻴﻦ ﺍﻭﺭﺷﻠﻴﻢ‬ ‫‪.‬ﻣﻔﻬﻮﻡ ﻗﺒﻠﻪ ﺩﺭ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﻧﻴﺰ ﻣﻮﺟﻮﺩ ﺑﻮﺩﻩ ﺍﺳﺖ ‪ .‬ﻗﺒﻠﻪ ﺩﺭ ّ‬

‫ﻣﮑﻪ ﺭﺍ ﻗﺒﻠﻪ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺩﺳﺘﻮﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ‬ ‫ﺑﻮﺩ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺁﻥ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﺍﺩﻩ ّ‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﻋﺮﺑﻰ ﺩﺭ ﻣﻮﺭﺩ ﻗﺒﻠﻪ ﭼﻨﻴﻦ ﺍﺳﺖ ‪:‬‬

‫ﻳﺴﺘﻘﺮ‪.‬‬ ‫ﺍﻟﻰ ﺍﻥ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺘﻰ ﻳﻨﻘﻠﺐ ﺗﻨﻘﻠﺐ ٰ‬ ‫ﺍﻧﻤﺎ ﺍﻟﻘﺒﻠﺔ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ٰ ‬‬

‫ﻣﻀﻤﻮﻥ ﺍﻳﻦ ﻓﻘﺮﻩ ﺭﺍ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ) ﺑﻨﺪ ‪ (١٣٧‬ﻧﻘﻞ ﻭ ﺗﺄﻳﻴﺪ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﻗﺒﻠﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺩﺭ ﺻﻼﺕ ﺣﮑﻢ ﻗﺒﻠﻪ ﺛﺎﺑﺖ‬ ‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺑﺎﺭﮤ ّ‬

‫)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ‪ ،‬ﻓﻘﺮﺍﺕ ‪ ١٤‬ﻭ ‪ ، (٦٧‬ﻭﻟﻰ ﺩﺭ ﻣﻮﺭﺩ ﺳﺎﻳﺮ ﺍﺩﻋﻴﻪ ﻭ ﺍﺫﮐﺎﺭ ﺍﻓﺮﺍﺩ ﻣﺨﺘﺎﺭﻧﺪ‬ ‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﻨﺪ ‪.‬‬ ‫ﺑﻬﺮ ﺳﻤﺘﻰ ﮐﻪ ﺑﺨﻮﺍﻫﻨﺪ ّ‬

‫ﻗﺪﺭﻧﺎﻩ ﻟﮑﻢ ) ﺑﻨﺪ ‪(٦‬‬ ‫ﺍﻟﺘﺒﻴﺎﻥ‬ ‫ﺍﻟﻤﻘﺮ ّ‬ ‫ﺍﻟﺬﻯ ّ‬ ‫ّ‬ ‫‪ -٨‬ﻭ ﻋﻨﺪ ﻏﺮﻭﺏ ﺷﻤﺲ ﺍﻟﺤﻘﻴﻘﺔ ﻭ ّ‬ ‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﭘﺲ ﺍﺯ ﺻﻌﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﻗﺒﻠﮥ ﺍﻫﻞ‬ ‫ﺟﻤﺎﻝ ﻗﺪﻡ ّ‬ ‫ﺹ ‪١١٠‬‬ ‫ﻣﻘﺪﺱ ﻳﻌﻨﻰ ﺭﻭﺿﮥ‬ ‫ﻣﺤﻞ ﺍﺳﺘﻘﺮﺍﺭ ﻋﺮﺵ‬ ‫ﺑﻬﺎء‬ ‫ﻣﻄﻬﺮ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﻳﻦ ﻣﻘﺎﻡ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻨﻮﺭ" ﻭ " ﻣﻄﺎﻑ ﻣﻸ ﺍﻋﻠﻰ " ﺗﻮﺻﻴﻒ‬ ‫ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﮐﻪ ﺩﺭ ﺑﻬﺠﻰ ) ّ‬ ‫ﻋﮑﺎ( ﻭﺍﻗﻊ ﺍﺳﺖ "ﻣﺮﻗﺪ ّ‬ ‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬‬

‫ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﺣﻀﺮﺕ‬ ‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺻﺎﺩﺭ ﮔﺸﺘﻪ ﺩﺭ ﺍﻫﻤﻴﺖ ﺭﻭﺣﺎﻧﻰ ّ‬ ‫ّ‬ ‫ﻗﺒﻠﻪ ﻣﺜﺎﻝ ﺫﻳﻞ ﺭﺍ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬

‫ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﮔﻴﺎﻩ ﺟﻬﺖ ﺣﻴﺎﺕ ﻭ ﺭﺷﺪ ﺧﻮﺩ ﺑﻪ ﻃﺮﻑ ﻧﻮﺭ ﺁﻓﺘﺎﺏ ﻣﺘﻤﺎﻳﻞ ﺍﺳﺖ ‪ ،‬ﻣﺎ ﻫﻢ ﺩﺭ‬ ‫ﻣﺘﻮﺟﻪ ﻣﻰ ﺳﺎﺯﻳﻢ‬ ‫ﺍﺣﻴﺎﻥ ﺩﻋﺎ ﻭ ﻣﻨﺎﺟﺎﺕ ﻗﻠﻮﺑﻤﺎﻥ ﺭﺍ ﺑﻪ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ‪ ،‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ‬ ‫ّ‬ ‫ﺗﻮﺟﻪ ﺑﺎﻃﻨﻰ ﺧﻮﺩ‬ ‫ﺗﻮﺟﻪ ﻇﺎﻫﺮﻯ ‪ ...‬ﺑﻪ ﺗﺮﺑﺖ ّ‬ ‫ﻣﻘﺪﺳﺶ ﺭﺍ ﺩﺭ ﻋﺎﻟﻢ ﺧﺎﮎ ﺭﻣﺰﻯ ﺍﺯ ّ‬ ‫‪...‬ﻭ ّ‬

‫ﻣﻰ ﺷﻤﺎﺭﻳﻢ ‪) .‬ﺗﺮﺟﻤﻪ(‬

‫ﺍﺧﺮﻯ )ﺑﻨﺪ ‪(٨‬‬ ‫ﺍﻟﺼﻠﻮﺓ ﻓﻰ ﻭﺭﻗﺔ‬ ‫ﻓﺼﻠﻨﺎ ّ ٰ‬ ‫‪ -٩‬ﻗﺪ ّ‬ ‫ٰ‬

‫ﻣﺠﺰﺍ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻧﺪ )‬ ‫ﺍﺻﻞ ﺻﻼﺕ ﻧﻪ ﺭﮐﻌﺘﻰ ﺭﺍ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻧﻈﺮ ﺑﻪ ﺣﮑﻤﺖ ﺩﺭ ﻟﻮﺣﻰ‬ ‫ّ‬

‫ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ .(٦٣‬ﻣﺘﻦ ﺍﻳﻦ ﺻﻼﺕ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﻋﻨﺼﺮﻯ ﻫﻴﮑﻞ ﺍﻗﺪﺱ ﺑﻪ ﻣﺆﻣﻨﻴﻦ‬ ‫ﺍﺣﺒﺎء ﺍﺳﺖ ﺟﺎﻳﮕﺰﻳﻦ ﺁﻥ ﮔﺮﺩﻳﺪ ‪.‬‬ ‫ﺍﺭﺳﺎﻝ ﻧﺸﺪ ﻭ ﺳﻪ ﻧﻤﺎﺯﻯ ﮐﻪ ﺍﮐﻨﻮﻥ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﮤ ّ‬

‫ﻣﺤﻤﺪ ﻋﻠﻰ ‪ ،‬ﻧﺎﻗﺾ ﺍﮐﺒﺮ ﻣﺘﻦ ﺻﻼﺕ ﻧﻪ‬ ‫ﺍﻧﺪﮐﻰ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ‪ ،‬ﻣﻴﺮﺯﺍ‬ ‫ّ‬

‫ﺭﮐﻌﺘﻰ ﻭ ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺩﻳﮕﺮ ﺭﺍ ﺑﻪ ﺳﺮﻗﺖ ﺑﺮﺩ ‪.‬‬ ‫ﺹ ‪١١١‬‬

‫ﺻﻠﻮﺓ‬ ‫‪-١٠‬‬ ‫ﺍﻟﻤﻴﺖ )ﺑﻨﺪ ‪(٨‬‬ ‫ٰ‬ ‫ّ‬

‫ﻣﻴﺖ ﺗﻨﻬﺎ ﻧﻤﺎﺯﻯ ﺍﺳﺖ ﮐﻪ ﺑﻄﻮﺭ ﺟﻤﺎﻋﺖ ﺑﺮﮔﺰﺍﺭ ﻣﻰ ﺷﻮﺩ )ﺑﻪ *)ﻣﻠﺤﻘﺎﺕ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ‬ ‫ﺻﻼﺕ ّ‬ ‫ﺣﻀﺎﺭ ﺳﺎﮐﺖ ﻣﻰ ﺍﻳﺴﺘﻨﺪ ﻭ ﻳﮑﻰ‬ ‫ﺍﻗﺪﺱ(* ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ( ‪ .‬ﻃﺮﺯ ﺍﺩﺍء ﺍﻳﻦ ﺻﻼﺕ ﺁﻥ ﺍﺳﺖ ﮐﻪ ّ‬

‫ﺍﺣﺒﺎء ﺁﻥ ﺭﺍ ﺗﻼﻭﺕ ﻣﻰ ﮐﻨﺪ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ .(١٩‬ﺑﻪ ﻣﻮﺟﺐ ﺑﻴﺎﻥ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ‬ ‫ﺍﺯ ّ‬

‫ﻣﻴﺖ ‪ ...‬ﻣﺨﺼﻮﺹ ﮐﺒﺎﺭ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ (٧٠‬ﻭ ﻭﻗﺖ ﺍﺩﺍء ﺻﻼﺕ ﻗﺒﻞ ﺍﺯ‬ ‫ﺻﻼﺕ ّ‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﻗﺒﻠﻪ ﺩﺭ ﻣﻮﻗﻊ ﺗﻼﻭﺕ ﺍﻳﻦ ﻧﻤﺎﺯ ﻻﺯﻡ ﻧﻴﺴﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪،‬‬ ‫ﻣﻴﺖ ﺍﺳﺖ ﻭ ّ‬ ‫ﺩﻓﻦ ّ‬

‫ﻣﻴﺖ ﺩﺭ ﺟﺰﻭﮤ *)ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ‬ ‫ﻓﻘﺮﮤ ‪.(٨٥‬‬ ‫ﺟﺰﺋﻴﺎﺕ ﺩﻳﮕﺮ ﻣﺮﺑﻮﻁ ﺑﻪ ﺻﻼﺕ ّ‬ ‫ّ‬ ‫ﺍﺣﮑﺎﻡ(* ‪ ،‬ﻗﺴﻤﺖ ﺩ ‪ ١-١٣،‬ﺗﺎ ‪ ١-١٤‬ﺧﻼﺻﻪ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﺳﺖ ﺗﮑﺒﻴﺮﺍﺕ ﻣﻦ ﺍ‪ ‬ﻣﻨﺰﻝ ٰ‬ ‫ﺍﻟﻤﻴﺖ‬ ‫ﺻﻠﻮﺓ‬ ‫ﻧﺰﻟﺖ ﻓﻰ‬ ‫ﺍﻻﻳﺎﺕ )ﺑﻨﺪ ‪(٨‬‬ ‫ٰ‬ ‫ّ‬ ‫ّ‬ ‫‪ -١١‬ﻗﺪ ّ‬

‫ﻣﻴﺖ ﺍﺯ ﭼﻨﺪ ﻓﻘﺮﻩ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ‪ .‬ﻳﮏ ﻓﻘﺮﮤ ﺁﻥ ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﮑﺮﺍﺭ ﺷﺶ ﻣﺮﺗﺒﻪ ﺗﮑﺒﻴﺮ‬ ‫ﺻﻼﺕ ّ‬ ‫"ﺍ‪ ‬ﺍﺑﻬﻰ" ﺍﺳﺖ ‪ .‬ﺑﻌﺪ ﺍﺯ ﺍﺩﺍء ﻫﺮ ﺗﮑﺒﻴﺮ ﻳﮑﻰ ﺍﺯ ﺷﺶ ﺁﻳﻪﺍﻯ ﮐﻪ ﻣﺨﺼﻮﺹ ﺍﻳﻦ ﺻﻼﺕ‬

‫ﻣﻴﺖ ﮐﻪ ﺣﻀﺮﺕ ﻧﻘﻄﮥ‬ ‫ﻧﺎﺯﻝ ﺷﺪﻩ ﻧﻮﺯﺩﻩ ﺑﺎﺭ ﺗﻼﻭﺕ ﻣﻰ ﮔﺮﺩﺩ ‪ .‬ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺎ ﺁﻳﺎﺕ ﺻﻼﺕ ّ‬

‫ﺍﻭﻟﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺗﻄﺎﺑﻖ ﮐﺎﻣﻞ ﺩﺍﺭﺩ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﻣﻨﺎﺟﺎﺗﻰ‬

‫ﺑﻪ ﺍﻭﻝ ﺍﻳﻦ ﻓﻘﺮﺍﺕ ﺍﺿﺎﻓﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬ ‫ﺹ ‪١١٢‬‬

‫ﺍﻟﺮﻭﺡ ﻣﺜﻞ ﺍﻟﻌﻈﺎﻡ ﻭ ﻏﻴﺮﻫﺎ ﺍﻟﺒﺴﻮﺍ‬ ‫ﺍﻟﺸﻌﺮ‬ ‫ٰ‬ ‫ﺻﻠﻮﺗﮑﻢ ﻭ ﻻ ﻣﺎ ﻣﻨﻊ ﻋﻦ ّ‬ ‫‪ -١٢‬ﻻ ﻳﺒﻄﻞ ّ‬ ‫ﺍﻟﺴﻤﻮﺭ ﮐﻤﺎ ﺗﻠﺒﺴﻮﻥ‬ ‫ﺍﻟﺴﻨﺠﺎﺏ ﻭ ﻣﺎ ﺩﻭﻧﻬﻤﺎ )ﺑﻨﺪ ‪(٩‬‬ ‫ﺍﻟﺨﺰ ﻭ ّ‬ ‫ّ ّ‬ ‫ّ‬

‫ﭘﻴﺮﻭﺍﻥ ﺑﻌﻀﻰ ﺍﺯ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺑﺮ ﺍﻳﻦ ﻋﻘﻴﺪﻩﺍﻧﺪ ﮐﻪ ﺍﮔﺮ ﻣﻮﻯ ﺑﺮﺧﻰ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﻳﺎ‬ ‫ﻣﻌﻴﻦ ﺩﻳﮕﺮ ﻫﻤﺮﺍﻩ ﻧﻤﺎﺯﮔﺰﺍﺭ ﻳﺎ ﺑﺮ ﻟﺒﺎﺱ ﺍﻭ ﺑﺎﺷﺪ ﺳﺒﺐ ﺑﻄﻼﻥ ﻧﻤﺎﺯ ﻣﻰ‬ ‫ﺑﻌﻀﻰ ﺍﺷﻴﺎء ّ‬

‫ﮔﺮﺩﺩ ‪ .‬ﺣﻀﺮﺕ ﻧﻘﻄﮥ ﺍﻭﻟﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻋﺮﺑﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺍﺷﻴﺎء ﻣﺒﻄﻞ‬ ‫ﺻﻼﺕ ﻧﻴﺴﺖ ﻭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﺁﻳﮥ ﻓﻮﻕ ﺗﺄﻳﻴﺪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬

‫ﺍﻭﻝ ﺍﻟﺒﻠﻮﻍ )ﺑﻨﺪ ‪(١٠‬‬ ‫‪ -١٣‬ﻗﺪ ﻓﺮﺽ ﻋﻠﻴﮑﻢ ّ ٰ‬ ‫ﺍﻟﺼﻮﻡ ﻣﻦ ّ‬ ‫ﺍﻟﺼﻠﻮﺓ ﻭ ّ‬

‫ﺳﻦ ﺑﻠﻮﻍ ﺷﺮﻋﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺑﻠﻮﻍ ﺩﺭ ﺳﺎﻝ ﭘﺎﻧﺰﺩﻩ ﺍﺳﺖ‬ ‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺩﺭ ﺗﻌﻴﻴﻦ ّ‬

‫ﺍﻃﻼﻉ ﺍﺯ‬ ‫ﻧﺴﺎء ﻭ ﺭﺟﺎﻝ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻳﮑﺴﺎﻥ ﺍﺳﺖ ) ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ .(٢٠‬ﺑﺮﺍﻯ ّ‬

‫ﺍﻳﺎﻡ ﺻﻴﺎﻡ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ٢٥‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪.‬‬ ‫ﺟﺰﺋﻴﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ّ‬ ‫ﻣﺪﺕ ّ‬ ‫ّ‬

‫‪ -١٤‬ﻣﻦ ﮐﺎﻥ ﻓﻰ ﻧﻔﺴﻪ ﺿﻌﻒ ﻣﻦ ﺍﻟﻤﺮﺽ ﺍﻭ ﺍﻟﻬﺮﻡ ) ﺑﻨﺪ ‪(١٠‬‬

‫ﺳﻦ ﺿﻌﻒ ﺑﺮ ﺁﻧﺎﻥ ﻣﺴﺘﻮﻟﻰ ﺷﺪﻩ‬ ‫ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﺮ ﺍﺛﺮ ﺑﺮﻭﺯ ﻣﺮﺽ ﻳﺎ ﮐﺒﺮ ّ‬

‫ﺹ ‪١١٣‬‬

‫ﺑﺎﺷﺪ ﺍﺯ ﺻﻮﻡ ﻭ ﺻﻼﺕ ﻣﻌﺎﻓﻨﺪ ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﺯ ﺑﺮﺍﻯ ﺻﻮﻡ ﻭ ﺻﻼﺕ‬ ‫ﺗﮑﺴﺮ ﻋﻤﻞ ﺑﻪ ﺁﻥ‬ ‫ﺻﺤﺖ ﻓﻀﻠﺶ ﻣﻮﺟﻮﺩ ﻭ ﻋﻨﺪ‬ ‫ﻋﻨﺪﺍ‪ ‬ﻣﻘﺎﻣﻰ ﺍﺳﺖ ﻋﻈﻴﻢ ﻭﻟﮑﻦ ﺩﺭ ﺣﻴﻦ‬ ‫ّ‬ ‫ّ‬

‫ﺳﻦ ﻫﺮﻡ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻧﺰﺩ ﺍﻫﻞ‬ ‫ﺟﺎﻳﺰ ﻧﻪ ) ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ .(٩٣‬ﺩﺭ ﺗﻌﻴﻴﻦ ّ‬

‫ﺑﻬﺎء ﺗﺠﺎﻭﺯ ﺍﺯ ﺳﺒﻌﻴﻦ ﺍﺳﺖ ) ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ .(٧٤‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺳﻦ ﻫﺮﻡ ﺭﺳﺪ ‪ ،‬ﭼﻪ ﻣﺒﺘﻼ ﺑﻪ ﺿﻌﻒ ﺑﺎﺷﺪ ﭼﻪ ﻧﺒﺎﺷﺪ ‪،‬‬ ‫ﻣﻮﺭﺩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻫﺮ ﺷﺨﺼﻰ ﺑﻪ ّ‬ ‫ﻣﻄﻠﻘﴼ ﻣﺸﻤﻮﻝ ﻋﻔﻮ ﺍﺳﺖ ‪.‬‬

‫ﺧﺎﺹ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺍﻋﻄﺎء ﺷﺪﻩ ﮐﻪ ﺻﻮﺭﺕ ﺁﻥ ﺩﺭ ﺟﺰﻭﮤ *) ﺗﻠﺨﻴﺺ‬ ‫ﻣﻌﺎﻓﻴﺖ ﺍﺯ ﺻﻮﻡ ﺑﻪ ﻃﺒﻘﺎﺕ‬ ‫ّ‬ ‫ﺍﻃﻼﻋﺎﺕ ﺑﻴﺸﺘﺮ ﺩﺭ ﺍﻳﻦ‬ ‫ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ(* ‪ ،‬ﻗﺴﻤﺖ ﺩ ‪ ٢-٥ ،‬ﻣﻨﺪﺭﺝ ﺍﺳﺖ ‪ .‬ﺑﺮﺍﻯ ّ‬ ‫ﺑﺎﺭﻩ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺷﻤﺎﺭﮤ ‪ ٣٠ ،٢٠‬ﻭ ‪ ٣١‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪.‬‬

‫ﺍﻟﺤﺪ ﻓﻰ‬ ‫ﮐﻞ ﺷﻰء ﻃﺎﻫﺮ ﻭ ﺭﻓﻌﻨﺎ ﻋﻨﻪ ﺣﮑﻢ‬ ‫ﺍﻟﺴﺠﻮﺩ‬ ‫ّ‬ ‫ﻋﻠﻰ ّ‬ ‫‪ -١٥‬ﻗﺪ ﺍﺫﻥ ﺍ‪ ‬ﻟﮑﻢ ّ‬ ‫ٰ‬ ‫ﺍﻟﮑﺘﺎﺏ )ﺑﻨﺪ ‪(١٠‬‬

‫ﺳﺠﻮﺩ ﺩﺭ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﻏﺎﻟﺒﴼ ﺍﺯ ﺁﺩﺍﺏ ﻻﺯﻣﮥ ﺻﻼﺕ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﺩ ‪ .‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ‬ ‫ﺑﻴﺎﻥ ﻋﺮﺑﻰ ﺣﻀﺮﺕ ﻧﻘﻄﮥ ﺍﻭﻟﻰ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﺩﻭﺭﮤ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﭘﻴﺸﺎﻧﻰ ﺧﻮﺩ ﺭﺍ‬ ‫ﺩﺭ ﻭﻗﺖ ﺳﺠﻮﺩ ﺑﺮ ﺑﻠﻮﺭ ﻧﻬﻨﺪ ‪ .‬ﻫﻤﻴﻦ ﻃﻮﺭ ﺩﺭ ﺍﺳﻼﻡ ﺩﺭ ﻣﻮﺭﺩ ﺍﺷﻴﺎﺋﻰ ﮐﻪ ﺑﺮ ﺁﻥ ﺳﺠﺪﻩ‬

‫ﺟﺎﻳﺰ‬ ‫ﺹ ‪١١٤‬‬ ‫ﺍﺳﺖ ﺷﺮﺍﻳﻂ ﻭ ﻗﻮﺍﻋﺪﻯ ﻣﻌﻤﻮﻝ ﺍﺳﺖ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﻫﻤﮥ ﺍﻳﻦ ﻣﺤﺪﻭﺩﻳﺘﻬﺎ ﺭﺍ ﻣﻠﻐﻰ‬

‫ﻧﻤﻮﺩﻩ ﺗﺼﺮﻳﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺳﺠﻮﺩ ﺑﺮ ﻫﺮ ﺷﻰء ﭘﺎﮐﻰ ﺟﺎﻳﺰ ﺍﺳﺖ ‪.‬‬

‫ﺛﻢ ﻳﺸﺮﻉ ﻓﻰ ﺍﻟﻌﻤﻞ‬ ‫ﻣﺮﺍﺕ ﺑﺴﻢ ﺍ‪ ‬ﺍﻻﻃﻬﺮ ﺍﻻﻃﻬﺮ ّ‬ ‫‪ -١٦‬ﻣﻦ ﻟﻢ ﻳﺠﺪ ﺍﻟﻤﺂء ﻳﺬﮐﺮ ﺧﻤﺲ ّ‬ ‫)ﺑﻨﺪ ‪(١٠‬‬

‫ﻧﻴﺖ ﺍﺩﺍء ﻧﻤﺎﺯ ‪ .‬ﺍﮔﺮ ﺁﺏ ﻳﺎﻓﺖ ﻧﺸﻮﺩ ﺑﺎﻳﺪ‬ ‫ﻭﺿﻮ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺷﺴﺘﻦ ﺩﺳﺖ ﻭ ﺻﻮﺭﺕ ﺑﻪ ّ‬

‫ﺁﻳﻪ ﺍﻯ ﻣﺨﺼﻮﺹ ﮐﻪ ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﻨﻈﻮﺭ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﭘﻨﺞ ﻣﺮﺗﺒﻪ ﺗﮑﺮﺍﺭ ﺷﻮﺩ ‪ .‬ﺑﺮﺍﻯ‬ ‫ﮐﻠﻰ ﺩﺭ ﺑﺎﺭﮤ ﻭﺿﻮ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ٣٤‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪ .‬ﺣﮑﻢ ﺗﻴّﻤﻢ ﺩﺭ ﺻﻮﺭﺕ‬ ‫ﺍﻃﻼﻋﺎﺕ ّ‬ ‫ّ‬

‫ﻋﺪﻡ ﻭﺟﻮﺩ ﺁﺏ ﺩﺭ ﺍﺩﻭﺍﺭ ﭘﻴﺸﻴﻦ ﺳﺎﺑﻘﻪ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻋﺮﺑﻰ ﻧﻴﺰ‬ ‫ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﺑﺎﻟﺴﺎﻋﺎﺕ ﻭ ﺍﻟﻤﺸﺎﺧﺺ‬ ‫ﻓﻠﻴﺼﻠﻮﺍ‬ ‫ﺍﻻﻳﺎﻡ‬ ‫ّ‬ ‫ﺍﻟﺘﻰ ﻃﺎﻟﺖ ﻓﻴﻬﺎ ّ‬ ‫‪ -١٧‬ﻭ ﺍﻟﺒﻠﺪﺍﻥ ّ‬ ‫ّ‬ ‫ﺍﻟﻠﻴﺎﻟﻰ ﻭ ّ‬ ‫ﺗﺤﺪﺩﺕ ﺍﻻﻭﻗﺎﺕ ) ﺑﻨﺪ ‪(١٠‬‬ ‫ﺍﻟﺘﻰ ﻣﻨﻬﺎ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻳﻦ ﺣﮑﻢ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﻘﺎﻃﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻣﺎﮐﻦ ﺑﻌﻴﺪﮤ ﺷﻤﺎﻟﻰ ﻳﺎ ﺟﻨﻮﺑﻰ ﻭﺍﻗﻊ ﻭ ﻃﻮﻝ ﻭ‬

‫ﻣﺪﺕ ﺷﺐ ﻭ ﺭﻭﺯ ﺩﺭ ﺁﻥ ﻧﻘﺎﻁ ﺗﻔﺎﻭﺕ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ ) ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﺍﺕ ‪ ٦٤‬ﻭ ‪ .(١٠٣‬ﺍﻳﻦ‬ ‫ّ‬ ‫ﺣﮑﻢ ﺷﺎﻣﻞ ﺻﻮﻡ ﻧﻴﺰ ﻣﻰ ﺷﻮﺩ ‪.‬‬ ‫ﺹ ‪١١٥‬‬

‫ﺻﻠﻮﺓ ٰ‬ ‫‪ -١٨‬ﻗﺪ ﻋﻔﻮﻧﺎ ﻋﻨﮑﻢ‬ ‫ﺍﻻﻳﺎﺕ )ﺑﻨﺪ ‪(١١‬‬ ‫ٰ‬

‫ﻧﻤﺎﺯ ﺁﻳﺎﺕ ﺩﺭ ﺑﻴﻦ ﻣﺴﻠﻤﻴﻦ ﻣﻌﻤﻮﻝ ﺍﺳﺖ ‪ ،‬ﺩﺭ ﻣﻮﺍﻗﻊ ﺣﺪﻭﺙ ﻭﻗﺎﻳﻊ ﻃﺒﻴﻌﻰ ﺍﺯ ﻗﺒﻴﻞ ﺯﻟﺰﻟﻪ ‪،‬‬ ‫ﺳﻤﺎﻭﻳﻪ ﻣﺤﺴﻮﺏ‬ ‫ﮐﺴﻮﻑ ﻭ ﺧﺴﻮﻑ ﻭ ﺩﻳﮕﺮ ﭘﺪﻳﺪﻩﻫﺎﺋﻰ ﮐﻪ ﻣﻮﺟﺐ ﺧﻮﻑ ﺍﺳﺖ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ ﺁﻓﺎﺕ‬ ‫ّ‬

‫ﻣﻰ ﺩﺍﺭﻧﺪ ﺍﻳﻦ ﻧﻤﺎﺯ ﺭﺍ ﺍﺩﺍ ﻣﻰ ﮐﻨﻨﺪ ‪ .‬ﻟﺰﻭﻡ ﺑﺮﮔﺰﺍﺭﻯ ﺍﻳﻦ ﻧﻤﺎﺯ ﺭﺍ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ‬ ‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺭﺍ‬ ‫ﻳﺮﻯ ّ‬ ‫ﻣﻠﻐﻰ ﻭ ﺑﻪ ﺟﺎﻳﺶ ﺁﻳﮥ ﺍﻟﻌﻈﻤﺔ ‪ّ ‬‬ ‫ﻳﺮﻯ ﻭ ﻣﺎ ﻻ ٰ‬ ‫ﺭﺏ ﻣﺎ ٰ‬

‫ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺗﻼﻭﺕ ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﻭﺍﺟﺒﺎﺕ ﻧﻴﺴﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪(٥٢‬‬

‫ﺻﻠﻮﺓ‬ ‫‪ -١٩‬ﻗﺪ ﺭﻓﻊ ﺣﮑﻢ ﺍﻟﺠﻤﺎﻋﺔ ّﺍﻻ ﻓﻰ‬ ‫ﺍﻟﻤﻴﺖ )ﺑﻨﺪ ‪(١٢‬‬ ‫ٰ‬ ‫ّ‬

‫ﺣﮑﻢ ﻧﻤﺎﺯ ﺟﻤﺎﻋﺖ ‪ ،‬ﻣﺜﻞ ﺻﻼﺗﻰ ﮐﻪ ﺩﺭ ﺍﺳﻼﻡ ﻣﻌﻤﻮﻝ ﺍﺳﺖ ﻭ ﻣﺮﺩﻡ ﺭﻭﺯﻫﺎﻯ ﺟﻤﻌﻪ ﺩﺭ ﻣﺴﺠﺪ‬ ‫ﺑﻪ ﺍﻣﺎﻡ ﺟﻤﺎﻋﺖ ﺍﻗﺘﺪﺍ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ‪ ،‬ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻣﻨﺴﻮﺥ ﻭ ﺗﺤﺮﻳﻢ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪ .‬ﺗﻨﻬﺎ‬

‫ﻣﻴﺖ ﺍﺳﺖ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪. (١٠‬‬ ‫ﻧﻤﺎﺯ ﺟﻤﺎﻋﺘﻰ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺣﮑﻤﺶ ﻧﺎﺯﻝ ﺷﺪﻩ ﺻﻼﺕ ّ‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﺳﻤﺖ ﻣﺨﺼﻮﺻﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ‪ ،‬ﺗﻼﻭﺕ‬ ‫ﺣﻀﺎﺭ ‪ ،‬ﺑﺪﻭﻥ ﺁﻧﮑﻪ ّ‬ ‫ﺍﻳﻦ ﺻﻼﺕ ﺭﺍ ﻳﮑﻰ ﺍﺯ ّ‬

‫ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﻣﻰ ﮐﻨﺪ ﻭ ﺳﺎﻳﺮﻳﻦ ﺳﺎﮐﺖ ﺍﻳﺴﺘﺎﺩﻩ ﺍﺳﺘﻤﺎﻉ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺩﺭ ﻣﻮﻗﻊ ﺍﺩﺍء ﺍﻳﻦ ﺻﻼﺕ ّ‬ ‫ﻗﺒﻠﻪ ﻻﺯﻡ ﻧﻴﺴﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٨٥‬ﻫﺮ ﻳﮏ ﺍﺯ ﻧﻤﺎﺯﻫﺎﻯ ﺳﻪ ﮔﺎﻧﻪ ﮐﻪ ﺍﺩﺍء‬ ‫ﺁﻥ ﺩﺭ ﻃﻮﻝ‬ ‫ﺹ ‪١١٦‬‬ ‫ﻣﺪﺕ ﺷﺒﺎﻧﻪ ﺭﻭﺯ ﻓﺮﺽ ﺍﺳﺖ ﺍﻧﻔﺮﺍﺩﻯ ﺑﺮﮔﺰﺍﺭ ﻣﻰ ﺷﻮﺩ ﻧﻪ ﺑﻪ ﻃﻮﺭ ﺟﻤﺎﻋﺖ‪.‬‬ ‫ّ‬

‫ﺍﺣﺒﺎء‬ ‫ﺑﺮﺍﻯ ﺗﻼﻭﺕ ﺳﺎﻳﺮ ﺍﺩﻋﻴﻪ ﻧﻴﺰ ﺩﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻫﻴﭻ ﻃﺮﻳﻖ‬ ‫ﺧﺎﺻﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ‪ّ .‬‬ ‫ّ‬

‫ﻣﺨﺘﺎﺭﻧﺪ ﺍﺩﻋﻴﮥ ﻏﻴﺮ ﻣﻔﺮﻭﺽ ﺭﺍ ﭼﻪ ﺩﺭ ﺍﺟﺘﻤﺎﻋﺎﺕ ﻭ ﭼﻪ ﺩﺭ ﺗﻨﻬﺎﺋﻰ ﺑﻪ ﻧﺤﻮ ﺩﻟﺨﻮﺍﻩ ﺗﻼﻭﺕ‬ ‫ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫‪...‬ﮔﺮ ﭼﻪ ﻳﺎﺭﺍﻥ ﻣﺨﺘﺎﺭﻧﺪ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻃﺒﻖ ﺗﻤﺎﻳﻼﺕ ﺧﻮﺩ ﻋﻤﻞ ﻧﻤﺎﻳﻨﺪ ‪ ...‬ﺑﺎﻳﺪ‬

‫ﺗﺼﻠﺐ ﭘﻴﺪﺍ ﻧﮑﻨﺪ ﻭ‬ ‫ﺍﺗﺨﺎﺫ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺣﺎﻟﺖ‬ ‫ّ‬ ‫ﺑﺴﻴﺎﺭ ﻣﺮﺍﻗﺐ ﺑﺎﺷﻨﺪ ﮐﻪ ﻫﺮ ﻃﺮﻳﻘﻰ ﺭﺍ ﮐﻪ ّ‬

‫ﺍﺣﺒﺎء ﺑﺎﻳﺪ ﻫﻤﻴﺸﻪ ﺩﺭ ﻧﻈﺮ‬ ‫ﺑﻪ ﺻﻮﺭﺕ ﺁﺩﺍﺏ ﻣﺮﺳﻮﻣﻪ ﺩﺭ ﻧﻴﺎﻳﺪ ‪ .‬ﺍﻳﻦ ﻧﮑﺘﻪﺍﻯ ﺍﺳﺖ ﮐﻪ ّ‬

‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺍﺯ ﻃﺮﻳﻖ ﻭﺍﺿﺤﻰ ﮐﻪ ﺩﺭ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﮐﻪ ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﻣﻨﺤﺮﻑ ﮔﺮﺩﻧﺪ‪.‬‬

‫)ﺗﺮﺟﻤﻪ(‬

‫ﺍﻟﺼﻠﻮﺓ )ﺑﻨﺪ ‪(١٣‬‬ ‫ﺍﻟﺼﻮﻡ ﻭ ّ ٰ‬ ‫ﺍﻟﻨﺴﺂء ﺣﻴﻦ ﻣﺎ ﻳﺠﺪﻥ ّ‬ ‫ﺍﻟﺪﻡ ّ‬ ‫‪ -٢٠‬ﻗﺪ ﻋﻔﺎ ﺍ‪ ‬ﻋﻦ ّ‬

‫ﻣﻌﺎﻓﻴﺖ ﺍﺯ ﺻﻮﻡ ﻭ ﺻﻼﺕ ﺩﺭ ﻣﻮﺍﻗﻊ ﻋﺎﺩﺕ ﻣﺎﻫﻴﺎﻧﻪ ﺑﻪ ﻧﺴﺎء ﺍﻋﻄﺎء ﮔﺮﺩﻳﺪﻩ ‪ .‬ﺩﺭ ﺁﻥ‬ ‫ﻳﻮﻣﻴﻪ ﻭﺿﻮ ﮔﺮﻓﺘﻪ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ، (٣٤‬ﻧﻮﺩ ﻭ ﭘﻨﺞ‬ ‫ﺍﻳﺎﻡ ﻧﺴﻮﺍﻥ ﺩﺭ ﻋﻮﺽ ﺍﺩﺍء ﺻﻼﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺮﺗﺒﻪ ﺁﻳﮥ ﺳﺒﺤﺎﻥ ﺍ‪ ‬ﺫﻯ‬ ‫ﺹ ‪١١٧‬‬

‫ﺍﻟﻄﻠﻌﺔ ﻭ ﺍﻟﺠﻤﺎﻝ ﺭﺍ ﺩﺭ ﻳﮏ ﻣﺮﺗﺒﻪ ‪ ،‬ﺍﺯ ﻇﻬﺮ ﻳﮏ ﺭﻭﺯ ﺗﺎ ﻇﻬﺮ ﺭﻭﺯ ﺑﻌﺪ ‪ ،‬ﺗﮑﺮﺍﺭ ﻣﻰ‬ ‫ّ‬

‫ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺳﺎﺑﻘﮥ ﺍﻳﻦ ﺣﮑﻢ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻋﺮﺑﻰ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ‪.‬‬

‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺍﺩﻳﺎﻥ ﻗﺒﻞ ‪ ،‬ﻧﺴﻮﺍﻥ ﺩﺭ ﻣﻮﻗﻊ ﻋﺎﺩﺕ ﻣﺎﻫﻴﺎﻧﻪ ﺍﺯ ﻧﻈﺮ ﺷﻌﺎﻳﺮ ﺩﻳﻨﻰ ﻧﺎﭘﺎﮎ‬

‫ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﺍﻧﺠﺎﻡ ﻓﺮﺍﻳﺾ ﺻﻮﻡ ﻭ ﺻﻼﺕ ﻣﺤﺮﻭﻡ ﺑﻮﺩﻧﺪ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﻣﻔﻬﻮﻡ‬ ‫ﺷﺮﻋﻰ ﻧﺠﺲ ﺑﻮﺩﻥ ﺍﻓﺮﺍﺩ ﻭ ﺍﺷﻴﺎء ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺷﺘﻪﺍﻧﺪ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪. (١٠٦‬‬

‫ﻃﺒﻖ ﺗﻮﺿﻴﺢ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﻌﺎﻓﻴﺖ ﺍﺯ ﺍﻧﺠﺎﻡ ﺑﻌﻀﻰ ﺍﺯ ﻓﺮﺍﻳﺾ ﻭ ﻭﻇﺎﻳﻒ ﺩﻳﻨﻰ ﮐﻪ ﺩﺭ‬ ‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ‪ ،‬ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﻣﻔﻬﻮﻡ ﮐﻠﻤﻪ ﻣﻰ ﺭﺳﺎﻧﺪ ‪ ،‬ﻣﻌﺎﻓﻴﺖ ﺍﺳﺖ‬

‫ﺍﺣﺒﺎﺋﻰ ﮐﻪ ﻣﺸﻤﻮﻝ ﻣﻌﺎﻓﻴﺖ ﻫﺴﺘﻨﺪ ﻣﺨﺘﺎﺭﻧﺪ ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ‬ ‫ﻧﻪ ﺗﺤﺮﻳﻢ ‪ .‬ﺑﻨﺎ ﺑﺮ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ّ‬

‫ﻣﺎﻳﻞ ﺑﺎﺷﻨﺪ ﺍﻳﻦ ﻣﻌﺎﻓﻴﺖ ﺭﺍ ﻣﻨﻈﻮﺭ ﻧﺪﺍﺭﻧﺪ ‪ .‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺗﻮﺻﻴﻪ ﻣﻰ‬

‫ﻣﺘﻮﺟﻪ ﺑﺎﺷﻨﺪ ﮐﻪ ﺩﺭ‬ ‫ﺍﺗﺨﺎﺫ ﺗﺼﻤﻴﻢ ﺣﮑﻴﻤﺎﻧﻪ ﻗﻀﺎﻭﺕ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ّ‬ ‫ﺍﺣﺒﺎء ﺩﺭ ّ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ّ‬

‫ﺍﻋﻄﺎﻯ ﭼﻨﻴﻦ ﻣﻌﺎﻓﻴﺘﻬﺎﺋﻰ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺣﮑﻢ ﻭ ﻣﺼﺎﻟﺤﻰ ﺭﺍ ﻣﻨﻈﻮﺭ ﺩﺍﺷﺘﻪﺍﻧﺪ ‪ .‬ﻣﻌﺎﻓﻴﺖ ﺍﺯ‬

‫ﺍﻧﺠﺎﻡ ﺻﻼﺕ ﮐﻪ ﺩﺭ ﺍﺻﻞ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﻤﺎﺯ ﻧﻪ ﺭﮐﻌﺘﻰ ﺑﻮﺩﻩ ﻫﻤﭽﻨﺎﻥ ﺷﺎﻣﻞ ﺳﻪ ﻧﻤﺎﺯﻯ ﺍﺳﺖ ﮐﻪ‬

‫ﺟﺎﻳﮕﺰﻳﻦ ﺁﻥ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﻟﻬﻦ ﻓﻰ ﺍﻻﺍﺳﻔﺎﺭ ﺍﺫﺍ ﻧﺰﻟﺘﻢ ﻭ‬ ‫‪ -٢١‬ﻭ ﻟﮑﻢ ﻭ ّ‬ ‫ﺹ ‪١١٨‬‬ ‫ﺻﻠﻮﺓ ﺳﺠﺪﺓ ﻭﺍﺣﺪﺓ )ﺑﻨﺪ ‪(١٤‬‬ ‫ﮐﻞ‬ ‫ٰ‬ ‫ﺍﺳﺘﺮﺣﺘﻢ ﺍﻟﻤﻘﺎﻡ ﺍﻻﻣﻦ ﻣﮑﺎﻥ ّ‬

‫ﺣﺪﻯ ﺑﺎﺷﺪ ﮐﻪ ﺍﺩﺍء ﺻﻼﺕ ﺭﺍ ﺑﺮﺍﻯ‬ ‫ﻣﻌﺎﻓﻴﺖ ﺍﺯ ﺻﻼﺕ ﺩﺭ ﻣﻮﺍﻗﻌﻰ ﺍﺳﺖ ﮐﻪ ﻧﺎﺍﻣﻨﻰ ﺑﻪ ّ‬ ‫ﻧﻤﺎﺯﮔﺰﺍﺭ ﻏﻴﺮ ﻣﻤﮑﻦ ﺳﺎﺯﺩ ‪ .‬ﺍﻳﻦ ﻣﻌﺎﻓﻴﺖ ﻫﻢ ﺩﺭ ﺳﻔﺮ ﻭ ﻫﻢ ﺩﺭ ﺣﻀﺮ ﻗﺎﺑﻞ ﺍﺟﺮﺍ ﺍﺳﺖ ﻭ‬

‫ﺑﺎﻋﺚ ﻣﻰ ﺷﻮﺩ ﺗﺎ ﻗﻀﺎﻯ ﻧﻤﺎﺯﻫﺎﺋﻰ ﮐﻪ ﺑﻪ ﺧﺎﻃﺮ ﻋﺪﻡ ﺍﻣﻨﻴﺖ ﻓﻮﺕ ﺷﺪﻩ ﺑﻪ ﺟﺎ ﺁﻭﺭﺩﻩ ﺷﻮﺩ ‪.‬‬

‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺩﺭ ﺳﻔﺮ ﺍﮔﺮ ﻣﻮﻗﻊ ﺍﻣﻦ ﺑﺎﺷﺪ ﺻﻼﺕ ﺳﺎﻗﻂ ﻧﻪ )ﺳﺆﺍﻝ ﻭ‬ ‫ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٥٨‬‬

‫ﻓﻘﺮﺍﺕ ‪ ، ٦٠ ، ٥٩ ، ٥٨ ، ٢١‬ﻭ ‪ ٦١‬ﺭﺳﺎﻟﮥ *)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ(* ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﻣﺒﺴﻮﻃﴼ‬ ‫ﺑﻴﺎﻥ ﻣﻰ ﮐﻨﺪ ‪.‬‬

‫ﺍﻟﺘﻮﺣﻴﺪ )ﺑﻨﺪ ‪(١٤‬‬ ‫ﻟﻬﻦ ﺍﻥ ﺗﻘﻌﺪﻭﺍ ﻋﻠﻰ ﻫﻴﮑﻞ ّ‬ ‫ﺍﻟﺴﺠﻮﺩ ﻟﮑﻢ ﻭ ّ‬ ‫‪ -٢٢‬ﻭ ﺑﻌﺪ ﺍﺗﻤﺎﻡ ّ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﭼﻬﺎﺭ ﺯﺍﻧﻮ ﻧﺸﺴﺘﻦ ﺍﺳﺖ ‪.‬‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﻫﻴﮑﻞ ّ‬

‫ﺣﺒﻰ ﺍﻟﻤﮑﻨﻮﻥ )ﺑﻨﺪ ‪(١٥‬‬ ‫‪ -٢٣‬ﻗﻞ ﻗﺪ ﺟﻌﻞ ﺍ‪ ‬ﻣﻔﺘﺎﺡ ﺍﻟﮑﻨﺰ ّ‬

‫ﺩﺭ ﺍﺳﻼﻡ ﺣﺪﻳﺜﻰ ﺍﺳﺖ ﻣﺸﻬﻮﺭ ﺩﺭ ﺑﺎﺭﮤ ﺧﺪﺍ ﻭ ﺧﻠﻖ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ‪:‬‬

‫ﺹ ‪١١٩‬‬ ‫ﻣﺨﻔﻴﴼ ﻓﺎﺣﺒﺒﺖ ﺍﻥ ﺍﻋﺮﻑ ﻓﺨﻠﻘﺖ ﺍﻟﺨﻠﻖ ﻟﮑﻰ ﺍﻋﺮﻑ ‪.‬‬ ‫ﮐﻨﺖ ﮐﻨﺰﴽ‬ ‫ّ‬

‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺑﻪ ﺍﻳﻦ ﺣﺪﻳﺚ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ‪ .‬ﻣﺜ‪ ‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﻳﮑﻰ ﺍﺯ‬

‫ﻣﻨﺎﺟﺎﺗﻬﺎ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻧﮏ ﺍﻧﺖ ﮐﻨﺖ ﮐﻨﺰﴽ ﻣﮑﻨﻮﻧﴼ ﻓﻰ ﻏﻴﺐ‬ ‫ﺫﺍﺗﻴﺘﮏ ﻭ ﺭﻣﺰﴽ‬ ‫ّ‬ ‫ﺍﻟﻠﻬﻢ ﻳﺎ ﺍﻟﻬﻰ ﺍﺷﻬﺪ ّ‬ ‫ﺳﺒﺤﺎﻧﮏ ّ ّ‬ ‫ﻓﻠﻤﺎ ﺍﺭﺩﺕ ﺍﻥ ﺗﻌﺮﻑ ﻓﺨﻠﻘﺖ ﺍﻟﻌﺎﻟﻢ ﺍﻻﮐﺒﺮ ﻭ ﺍﻻﺻﻐﺮ ﻭ ﺍﺧﺘﺮﺕ‬ ‫ﻣﺨﺰﻭﻧﴼ ﻓﻰ ﮐﻴﻨﻮﻧﺘﮏ ّ‬

‫ﺭﺑﻨﺎﺍﻟﺮﺣﻤﻦ ﻭ ﺍﻗﻤﺘﻪ ﻣﻘﺎﻡ ﻧﻔﺴﮏ ﺑﻴﻦ‬ ‫ﻣﻨﻬﻤﺎ ﺍﻻﻧﺴﺎﻥ ﻭ ﺟﻌﻠﺘﻪ ﺣﺎﮐﻴﴼ ﻋﻨﻬﻤﺎ ﻳﺎ ّ ّ ٰ‬

‫ﻣﻸ ﺍﻻﻣﮑﺎﻥ ﻭ ﺟﻌﻠﺘﻪ ﻣﻄﻠﻊ ﺍﺳﺮﺍﺭﮎ ﻭ ﻣﺸﺮﻕ ﻭﺣﻴﮏ ﻭ ﺍﻟﻬﺎﻣﮏ ﻭ ﻣﻈﻬﺮ ﺍﺳﻤﺎﺋﮏ ﻭ ﺻﻔﺎﺗﮏ‬ ‫ﺯﻳﻨﺖ ﺩﻳﺒﺎﺝ ﮐﺘﺎﺏ ﺍﻻﺑﺪﺍﻉ ﻳﺎ ﻣﺎﻟﮏ ﺍﻻﺧﺘﺮﺍﻉ )*)ﻣﻨﺎﺟﺎﺕ(* ‪ ،‬ﻓﻘﺮﮤ ‪. (٣٨‬‬ ‫ّ‬ ‫ﺍﻟﺬﻯ ﺑﻪ ّ‬ ‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﺛﺒﺘﮏ ‪.‬‬ ‫ﻳﺎ ﺍﺑﻦ ﺍﻻﻧﺴﺎﻥ ﺍﺣﺒﺒﺖ ﺧﻠﻘﮏ ﻓﺨﻠﻘﺘﮏ ﻓﺎﺣﺒﺒﻨﻰ ﮐﻰ ﺍﺫﮐﺮﮎ ﻭ ﻓﻰ ﺭﻭﺡ ﺍﻟﺤﻴﺎﺓ ّ‬

‫ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ ﺩﺭ ﺗﻔﺴﻴﺮ ﺣﺪﻳﺚ ﻓﻮﻕ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻯ ﺳﺎﻟﮏ ﺳﺒﻴﻞ ﻣﺤﺒﻮﺏ ‪ ،‬ﺑﺪﺍﻥ ﺍﺻﻞ ﻣﻘﺼﻮﺩ ﺩﺭ ﺍﻳﻦ ﺣﺪﻳﺚ ﻗﺪﺳﻰ ﺫﮐﺮ ﻣﺮﺍﺗﺐ ﻇﻬﻮﺭ ﻭ ﺑﻄﻮﻥ‬ ‫ﻫﻮﻳﺘﻨﺪ ‪ .‬ﻣﺜ‪ ‬ﻗﺒﻞ ﺍﺯ ﺍﺷﺘﻌﺎﻝ ﻭ‬ ‫ﻋﺰ ّ‬ ‫ﺍﺳﺖ ﺩﺭ ﺍﻋﺮﺍﺵ ﺣﻘﻴﻘﺖ ﮐﻪ ﻣﺸﺎﺭﻕ ّ‬ ‫ﺹ ‪١٢٠‬‬

‫ﮐﻠﻴﻪ ﺍﺳﺖ ‪ .‬ﺁﻥ ﻣﻘﺎﻡ ﮐﻨﺰ‬ ‫ﻇﻬﻮﺭ ‪ ،‬ﻧﺎﺭ‬ ‫ﻫﻮﻳﺖ ﻏﻴﺐ ﻣﻈﺎﻫﺮ ّ‬ ‫ﺍﺣﺪﻳﻪ ﺑﻨﻔﺴﻬﺎ ﻟﻨﻔﺴﻬﺎ ﺩﺭ ّ‬ ‫ّ‬ ‫ﻣﺨﻔﻰ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺁﻥ ﺷﺠﺮﮤ ﻣﺒﺎﺭﮐﻪ ﺑﻨﻔﺴﻬﺎ ﻟﻨﻔﺴﻬﺎ ﻣﺸﺘﻌﻞ ﮔﺮﺩﺩ ﻭ ﺁﻥ ﻧﺎﺭ ﻣﻮﻗﺪﮤ‬

‫ﺭﺑﺎﻧﻴﻪ ﺑﺬﺍﺗﻬﺎ ﻟﺬﺍﺗﻬﺎ ﺑﺮﺍﻓﺮﻭﺯﺩ ﺁﻥ ﻣﻘﺎﻡ " ﻓﺎﺣﺒﺒﺖ ﺍﻥ ﺍﻋﺮﻑ " ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺍﺯ ﻣﺸﺮﻕ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﺑﺮ ﺍﻣﮑﺎﻥ ﻭ ﻻﻣﮑﺎﻥ ﻣﺸﺮﻕ ﮔﺮﺩﺩ‬ ‫ﺍﺑﺪﺍﻉ ﺑﻪ ﺟﻤﻴﻊ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻴﮥ ّ‬

‫ﺁﻥ ﻣﻘﺎﻡ ﻇﻬﻮﺭ ﺧﻠﻖ ﺑﺪﻳﻊ ﻭ ﺻﻨﻊ ﺟﺪﻳﺪ ﺍﺳﺖ ﮐﻪ ﻣﻘﺎﻡ " ﻓﺨﻠﻘﺖ ﺍﻟﺨﻠﻖ " ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻧﻔﻮﺱ‬

‫ﮐﻞ ﻣﺮﺍﺗﺐ ﺭﺍ ﺧﺮﻕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ﻣﻘﺎﻡ ﻣﺸﺎﻫﺪﻩ ﻭ‬ ‫ﮐﻞ ﻋﻮﺍﻟﻢ ﻭ ﺳﺒﺤﺎﺕ ّ‬ ‫ﻣﻘﺪﺳﻪ ﺣﺠﺒﺎﺕ ّ‬ ‫ّ‬ ‫ﺣﻖ ﺍﺳﺖ ﻣﺸﻬﻮﺩ ﮔﺮﺩﺩ ‪.‬‬ ‫ﻟﻘﺎء ﻓﺎﻳﺰ ﺷﻮﻧﺪ ﺩﺭ ﺁﻥ ﻭﻗﺖ ّ‬ ‫ﻋﻠﺖ ﺧﻠﻖ ﻣﻤﮑﻨﺎﺕ ﮐﻪ ﻋﺮﻓﺎﻥ ّ‬

‫ﺍﻻﻋﻠﻰ )ﺑﻨﺪ ‪(١٦‬‬ ‫‪ -٢٤‬ﻗﻠﻢ‬ ‫ٰ‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ ﮐﻪ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﻧﻔﺲ ﺟﻤﺎﻝ ﻗﺪﻡ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ‬ ‫ﻣﻌﺮﻑ ﺷﺄﻥ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺍﺳﺖ ‪.‬‬ ‫ﺍﺻﻄﻼﺡ ّ‬

‫ﺍﻳﺎﻣﴼ ﻣﻌﺪﻭﺩﺍﺕ ) ﺑﻨﺪ ‪(١٦‬‬ ‫ﺍﻟﺼﻴﺎﻡ ّ‬ ‫‪ -٢٥‬ﻗﺪ ﮐﺘﺒﻨﺎ ﻋﻠﻴﮑﻢ ّ‬

‫ﺻﻮﻡ ﻭ ﺻﻼﺕ ﺩﻭ ﺭﮐﻦ ﺍﺯ ﺍﺭﮐﺎﻥ ﺷﺮﻳﻌﺖ ﺍ‪ ‬ﺍﺳﺖ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ‬ ‫ﺹ ‪١٢١‬‬ ‫ﺗﻘﺮﺏ ﻣﺆﻣﻨﻴﻦ ﺑﻪ‬ ‫ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﺣﮑﺎﻡ ﺻﻼﺕ ﻭ ﺻﻮﻡ ﺭﺍ ﺟﻬﺖ ّ‬

‫ﺑﺎﺭﮔﺎﻩ ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﻣﻮﺭﺩ ﻣﺎﻩ ﺻﻴﺎﻡ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﺯ ﻃﻠﻮﻉ ﺗﺎ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﺑﺎﻳﺪ ﺍﺯ‬ ‫ّ‬ ‫ﺍﮐﻞ ﻭ ﺷﺮﺏ ﺍﻣﺴﺎﮎ ﻧﻤﻮﺩ ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺗﻔﮑﺮ ﻭ ﺩﻋﺎ ﻭ ﺗﺠﺪﻳﺪ ﻗﻮﺍﻯ ﺭﻭﺣﺎﻧﻰ ‪ ،‬ﺩﻭﺭﻩﺍﻯ‬ ‫ﺍﻳﺎﻡ ﺻﻴﺎﻡ ‪...‬ﺍﺳﺎﺳﴼ ﺩﻭﺭﻩﺍﻯ ﺍﺳﺖ ﺑﺮﺍﻯ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻪ ﺷﺨﺺ ﻣﺆﻣﻦ ﺑﺎﻳﺪ ﺑﮑﻮﺷﺪ ﺗﺎ ﺻﻔﺎﻯ ﺑﺎﻃﻦ ﮐﻪ ﻻﺯﻣﮥ ﺣﻴﺎﺕ ﻣﻌﻨﻮﻯ ﺍﺳﺖ ﺩﺭ ﺍﻭ ﺣﺎﺻﻞ ﺷﻮﺩ‬

‫ﻗﻮﺕ ﻭ ﻃﺮﺍﻭﺕ ﺑﺨﺸﺪ ‪ .‬ﺑﻨﺎ ﺑﺮ ﺍﻳﻦ ﺣﻘﻴﻘﺖ‬ ‫ﻭ ﻧﻴﺮﻭﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﺫﺍﺗﺶ ﻧﻬﻔﺘﻪ ﺍﺳﺖ ّ‬

‫ﮐﻒ ﻧﻔﺲ ﻭ ﺗﺬﮐﺎﺭﻯ ﺍﺳﺖ‬ ‫ﻭ ﻣﻘﺼﺪ ﺻﻴﺎﻡ ﺍﺻﻮ‪ ‬ﺍﻣﺮﻯ ﺍﺳﺖ ﺭﻭﺣﺎﻧﻰ ‪ .‬ﺻﻮﻡ ﺭﻣﺰﻯ ﺍﺳﺖ ﺍﺯ ّ‬ ‫ﺑﺮﺍﻯ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﻫﻮﺍﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻭ ﺷﻬﻮﺍﻧﻰ ‪) .‬ﺗﺮﺟﻤﻪ(‬

‫ﺻﻮﻡ ﺑﺮ ﻫﻤﮥ ﺍﻓﺮﺍﺩ ﺍﻫﻞ ﺑﻬﺎء ﺍﺯ ﭘﺎﻧﺰﺩﻩ ﺗﺎ ﻫﻔﺘﺎﺩ ﺳﺎﻟﮕﻰ ﻓﺮﺽ ﺍﺳﺖ ‪ .‬ﺧﻼﺻﻪﺍﻯ ﺍﺯ‬

‫ﺰﺋﻴﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﮑﻢ ﺻﻮﻡ ﻭ ﻣﻌﺎﻓﻴﺖ ﺍﻓﺮﺍﺩ ﺩﺭ ﺟﺰﻭﮤ *)ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ‬ ‫ﺟ ّ‬

‫ﺍﺣﮑﺎﻡ(* ‪ ،‬ﻗﺴﻤﺖ ﺩ ‪ ٢-١ ،‬ﺗﺎ ‪ ٢-٦‬ﻣﻨﺪﺭﺝ ﺍﺳﺖ ‪ .‬ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﻪ ﺩﺭ ﺑﺎﺭﮤ ﻣﻌﺎﻓﻴﺖ ﺍﺯ ﺻﻮﻡ‬

‫ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖﻫﺎﻯ ﺷﻤﺎﺭﮤ ‪ ٣٠ ،٢٠ ،١٤‬ﻭ ‪ ٣١‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪.‬‬ ‫ﺍﻳﺎﻡ ﻧﻮﺯﺩﻩ ﺭﻭﺯﮤ ﺻﻴﺎﻡ ﻣﻘﺎﺭﻥ ﺍﺳﺖ ﺑﺎ ﺷﻬﺮﺍﻟﻌﻼء ﺍﺯ ﺗﻘﻮﻳﻢ ﺑﺪﻳﻊ ﮐﻪ ﻣﻌﻤﻮ‪ ‬ﻣﺼﺎﺩﻑ‬ ‫ّ‬

‫ﺍﺳﺖ ﺑﺎ ﺩﻭﻡ ﺍﻟﻰ ﺑﻴﺴﺘﻢ ﻣﺎﻩ ﻣﺎﺭﺱ ‪ .‬ﺷﻬﺮﺍﻟﻌﻼء‬ ‫ﺹ ‪١٢٢‬‬

‫ﺍﻳﺎﻡ ﻫﺎء ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ ) ﻳﺎﺩﺩﺍﺷﺖﻫﺎﻯ ﺷﻤﺎﺭﮤ ‪ ٢٧‬ﻭ ‪ (١٤٧‬ﻭ ﺧﺎﺗﻤﻪﺍﺵ‬ ‫ﺑﻼ ﻓﺎﺻﻠﻪ ﺑﻌﺪ ﺍﺯ ّ‬ ‫ﺁﻏﺎﺯ ﻋﻴﺪ ﻧﻮﺭﻭﺯ ﺍﺳﺖ ) ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪. (٢٦‬‬

‫ﺍﻟﻨﻴﺮﻭﺯ ﻋﻴﺪﴽ ﻟﮑﻢ ﺑﻌﺪ ﺍﮐﻤﺎﻟﻬﺎ )ﺑﻨﺪ ‪(١٦‬‬ ‫‪ -٢٦‬ﻭ ﺟﻌﻠﻨﺎ ّ‬

‫ﺣﻀﺮﺕ ﻧﻘﻄﮥ ﺍﻭﻟﻰ ﺗﻘﻮﻳﻢ ﺟﺪﻳﺪﻯ ﻭﺿﻊ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺑﻪ ﺗﻘﻮﻳﻢ ﺑﺪﻳﻊ ﻳﺎ ﺗﻘﻮﻳﻢ ﺑﻬﺎﺋﻰ‬

‫ﻣﻌﺮﻭﻑ ﺷﺪﻩ ﺍﺳﺖ )ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎﻯ ﺷﻤﺎﺭﮤ ‪ ٢٧‬ﻭ ‪ . (١٤٧‬ﻃﺒﻖ ﺍﻳﻦ ﺗﻘﻮﻳﻢ ﻃﻮﻝ ﻳﮏ ﺭﻭﺯ ﻋﺒﺎﺭﺕ‬ ‫ﺍﺯ ﻓﺎﺻﻠﮥ ﺯﻣﺎﻧﻰ ﺑﻴﻦ ﻏﺮﻭﺏ ﻳﮏ ﻳﻮﻡ ﺍﺳﺖ ﺗﺎ ﻏﺮﻭﺏ ﻳﻮﻡ ﺑﻌﺪ ‪ .‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﺣﻀﺮﺕ‬

‫ﻣﻘﺮﺭ ﺩﺍﺷﺘﻪ ﻭ ﺁﻥ‬ ‫ﺍﻋﻠﻰ ﺷﻬﺮﺍﻟﻌﻼء ﺭﺍ ﺑﻪ ﺷﻬﺮ ﺻﻴﺎﻡ ﺗﺨﺼﻴﺺ ﺩﺍﺩﻩ ﻭ ﺧﺎﺗﻤﻪﺍﺵ ﺭﺍ ﻧﻮﺭﻭﺯ ّ‬

‫ﺭﺍ ﻳﻮﻡ ﺍ‪ ‬ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻳﻦ ﺗﻘﻮﻳﻢ ﺭﺍ ﺗﺄﻳﻴﺪ ﻭ ﻧﻮﺭﻭﺯ ﺭﺍ ﺍﺯ‬ ‫ﺍﻋﻴﺎﺩ ﺍﻣﺮﻯ ﻣﺤﺴﻮﺏ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬

‫ﻧﻮﺭﻭﺯ ﺭﻭﺯ ﺍﻭﻝ ﺳﺎﻝ ﻧﻮ ﻭ ﻣﻘﺎﺭﻥ ﺍﺳﺖ ﺑﺎ ﺍﻋﺘﺪﺍﻝ ﺭﺑﻴﻌﻰ ﺩﺭ ﻧﻴﻢ ﮐﺮﮤ ﺷﻤﺎﻟﻰ ‪ .‬ﺍﻳﻦ ﺭﻭﺯ‬ ‫ﻣﻌﻤﻮ‪ ‬ﺑﺎ ‪ ٢١‬ﻣﺎﺭﺱ ﻣﺼﺎﺩﻑ ﻣﻰ ﺷﻮﺩ ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻋﻴﺪ ﻧﻮﺭﻭﺯ ﻫﻤﺎﻥ‬

‫ﺣﺘﻰ‬ ‫ﻳﻮﻣﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺁﻓﺘﺎﺏ ﺑﻪ ﺑﺮﺝ ﺣﻤﻞ ﺗﺤﻮﻳﻞ ﻣﻰ ﮔﺮﺩﺩ )ﻳﻌﻨﻰ ﺍﻋﺘﺪﺍﻝ ﺭﺑﻴﻌﻰ( ‪ّ ،‬‬ ‫ﺍﮔﺮ ﺍﻳﻦ ﺗﺤﻮﻳﻞ ﻳﮏ ﺩﻗﻴﻘﻪ ﺑﻪ ﻏﺮﻭﺏ ﻣﺎﻧﺪﻩ ﺻﻮﺭﺕ ﮔﻴﺮﺩ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٣٥‬ﺑﺎ‬

‫ﺗﻮﺟﻪ ﺑﻪ ﺯﻣﺎﻥ ﺗﺤﻮﻳﻞ ﺁﻓﺘﺎﺏ ‪ ،‬ﺭﻭﺯ ﻧﻮﺭﻭﺯ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﺎ ‪ ٢١ ، ٢٠‬ﻳﺎ ‪ ٢٢‬ﻣﺎﻩ ﻣﺎﺭﺱ‬ ‫ّ‬

‫ﻣﻘﺎﺭﻥ ﮔﺮﺩﺩ ‪.‬‬

‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺗﻔﺎﺻﻴﻞ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﺣﮑﺎﻡ ﺭﺍ ﺑﻪ ﺗﺸﺮﻳﻊ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﺹ ‪١٢٣‬‬ ‫ﺟﺰﺋﻴﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺗﻘﻮﻳﻢ ﺑﻬﺎﺋﻰ ﺍﺯ ﺟﻤﻠﮥ ﻣﻄﺎﻟﺒﻰ ﺍﺳﺖ ﮐﻪ‬ ‫ﺍﻋﻈﻢ ﻣﻮﮐﻮﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬ ‫ّ‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺎﻳﺪ ﺩﺭ ﺑﺎﺭﮤ ﺁﻥ ﺗﺼﻤﻴﻢ ﺑﮕﻴﺮﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‬ ‫ّ‬ ‫ﻣﺸﺨﺼﻰ ﺭﻭﻯ ﮐﺮﮤ ﺯﻣﻴﻦ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷﻮﺩ‬ ‫ﮐﻪ ﺑﺮﺍﻯ ﺗﻌﻴﻴﻦ ﺩﻗﻴﻖ ﻭﻗﺖ ﻧﻮﺭﻭﺯ ﺑﺎﻳﺪ ﻧﻘﻄﮥ‬ ‫ّ‬

‫ﻭ ﻭﻗﺖ ﺗﺤﻮﻳﻞ ﺳﺎﻝ ﺩﺭ ﺁﻥ ﻧﻘﻄﻪ ﻣﻴﺰﺍﻥ ﺑﺪﺍﻳﺖ ﺳﺎﻝ ﻧﻮ ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ‪ .‬ﺍﻧﺘﺨﺎﺏ‬ ‫ﺍﻳﻦ ﻧﻘﻄﻪ ﺭﺍ ﻣﻨﻮﻁ ﺑﻪ ﺗﺼﻤﻴﻢ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬ ‫ﺍﻟﺼﻴﺎﻡ )ﺑﻨﺪ ‪(١٦‬‬ ‫ﺍﻟﺸﻬﻮﺭ ﻗﺒﻞ ﺷﻬﺮ ّ‬ ‫ﺍﻻﻳﺎﻡ ﺍﻟﺰﺁﺋﺪﺓ ﻋﻦ ّ‬ ‫‪ -٢٧‬ﻭ ﺍﺟﻌﻠﻮﺍ ّ‬

‫ﺍﺳﺎﺱ ﺗﻘﻮﻳﻢ ﺑﺪﻳﻊ ﺳﺎﻝ ﺷﻤﺴﻰ ﺍﺳﺖ ﮐﻪ ‪ ٣٦٥‬ﺭﻭﺯ ﻭ ‪ ٥‬ﺳﺎﻋﺖ ﻭ ﺗﻘﺮﻳﺒﴼ ‪ ٥٠‬ﺩﻗﻴﻘﻪ ﺍﺳﺖ ‪.‬‬

‫ﺗﻘﻮﻳﻢ ﺑﺪﻳﻊ ﺷﺎﻣﻞ ﻧﻮﺯﺩﻩ ﻣﺎﻩ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﺍﺳﺖ ﮐﻪ ﺟﻤﻌﴼ ‪ ٣٦١‬ﺭﻭﺯ ﻣﻰ ﺷﻮﺩ ‪ .‬ﭼﻬﺎﺭ ﺭﻭﺯ‬

‫‪،‬ﺍﻳﺎﻡ ﻫﺎء ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﻧﻘﻄﮥ‬ ‫ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﮐﻪ ﺩﺭ ﺳﺎﻟﻬﺎﻯ ﮐﺒﻴﺴﻪ ﭘﻨﺞ ﺭﻭﺯ ﻣﻰ ﮔﺮﺩﺩ ّ‬ ‫ﻣﻌﻴﻦ ﻧﻔﺮﻣﻮﺩﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ‬ ‫ﺍﻳﺎﻡ ﻫﺎء ﺭﺍ ﺩﺭ ﺗﻘﻮﻳﻢ ﺻﺮﻳﺤﴼ ّ‬ ‫ﺍﻭﻟﻰ ﻣﻮﻗﻊ ّ‬

‫ﺍﻳﺎﻡ ﺯﺍﺋﺪﻩ ﺭﺍ ﺑﻼﻓﺎﺻﻠﻪ ﻗﺒﻞ ﺍﺯ ﺷﻬﺮﺍﻟﻌﻼء ﮐﻪ ﺷﻬﺮ ﺻﻴﺎﻡ ﺍﺳﺖ‬ ‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺁﻥ ّ‬

‫ﻣﺠﻠﺪ ﻫﺠﺪﻫﻢ ‪ ،‬ﻗﺴﻤﺖ‬ ‫ﺍﻃﻼﻉ ﺑﻴﺸﺘﺮ ﺑﻪ ﮐﺘﺎﺏ *)ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ(* ‪،‬‬ ‫ّ‬ ‫ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ ‪ .‬ﺑﺮﺍﻯ ّ‬ ‫ﺗﻘﻮﻳﻢ ﺑﻬﺎﺋﻰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪.‬‬ ‫ﺹ ‪١٢٤‬‬ ‫ﺍﻧﺎ ﺟﻌﻠﻨﺎﻫﺎ ﻣﻈﺎﻫﺮ ﺍﻟﻬﺂء )ﺑﻨﺪ ‪(١٦‬‬ ‫‪ّ -٢٨‬‬

‫ﺍﻳﺎﻡ ﻫﺎء ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﺍﻣﺘﻴﺎﺯﺵ ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻈﺎﻫﺮ‬ ‫ﺍﻳﺎﻡ ﺯﺍﺋﺪﮤ ﺩﺭ ﺗﻘﻮﻳﻢ ﮐﻪ ﺑﻪ ّ‬ ‫ّ‬

‫ﺣﺪ ﺍﻋﻼﻯ‬ ‫ﺣﺮﻑ "ﻫﺎء" ﻣﻰ ﺑﺎﺷﺪ ‪ .‬ﺍﺭﺯﺵ ﻋﺪﺩﻯ ﺣﺮﻑ "ﻫﺎء" ﺑﻪ ﺣﺴﺎﺏ ﺍﺑﺠﺪ ﭘﻨﺞ ﺍﺳﺖ ﮐﻪ ﺑﺎ ّ‬ ‫ﻣﺘﻌﺪﺩﻯ‬ ‫ﻣﺒﻴﻦ ﻣﻌﺎﻧﻰ ﺭﻭﺣﺎﻧﻰ‬ ‫ّ‬ ‫ﺍﻳﺎﻡ ﺯﺍﺋﺪﻩ ﻣﻄﺎﺑﻖ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺣﺮﻑ "ﻫﺎء" ّ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﻣﻰ ﺑﺎﺷﺪ ‪.‬‬ ‫ﻫﻮﻳﺖ ّ‬ ‫ﺍﺳﺖ ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺭﻣﺰﻯ ﺍﺯ ّ‬

‫ﺍﻳﺎﻡ ﺍﻻﻋﻄﺂء ﻗﺒﻞ ﺍﻻﻣﺴﺎﮎ )ﺑﻨﺪ ‪(١٦‬‬ ‫ﺗﻤﺖ ّ‬ ‫‪ -٢٩‬ﻭ ﺍﺫﺍ ّ‬

‫ﺍﻳﺎﻡ ﻫﺎء ﺭﺍ ﺑﺎ ﻭﺟﺪ ﻭ ﺳﺮﻭﺭ ﺑﻪ‬ ‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺑﻪ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ّ‬

‫ﺑﺮﮔﺰﺍﺭﻯ ﺿﻴﺎﻓﺎﺕ ﻭ ﺍﻧﻔﺎﻕ ﺑﻪ ﻓﻘﺮﺍ ﺍﺧﺘﺼﺎﺹ ﺩﻫﻨﺪ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ‬ ‫ّ‬

‫ﺍﻳﺎﻡ ﻫﺎء ﻣﺨﺼﻮﺹ ﻣﻬﻤﺎﻥ ﻧﻮﺍﺯﻯ ﻭ ﺍﻋﻄﺎء ﻫﺪﺍﻳﺎ ﻭ ﻏﻴﺮﻩ ﻣﻰ ﺑﺎﺷﺪ ‪.‬‬ ‫ّ‬

‫‪ -٣٠‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻓﺮ ‪ ...‬ﻣﻦ ﺣﺮﺝ )ﺑﻨﺪ ‪(١٦‬‬

‫ﻣﻌﻴﻦ‬ ‫ﺍﻗﻞ ّ‬ ‫ﺣﺪ ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ّ ‬‬ ‫ﻣﺪﺕ ﺳﻔﺮ ﺭﺍ ﮐﻪ ﻣﺸﻤﻮﻝ ﻣﻌﺎﻓﻴﺖ ﺍﺯ ﺻﻮﻡ ﻣﻰ ﺷﻮﺩ ّ‬

‫ﺟﺰﺋﻴﺎﺕ ﺍﻳﻦ ﺣﮑﻢ ﺩﺭ ﺟﺰﻭﮤ *)ﺗﻠﺨﻴﺺ‬ ‫ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﺍﺕ ‪ ٢٢‬ﻭ ‪. (٧٥‬‬ ‫ّ‬ ‫ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ(* ‪ ،‬ﻗﺴﻤﺖ ﺩ ‪ ٢-٥-١-١ ،‬ﺗﺎ ‪ ٢-٥-١-٥‬ﺧﻼﺻﻪ ﺷﺪﻩ ‪.‬‬ ‫ﺑﺮ ﺣﺴﺐ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﺴﺎﻓﺮﻳﻦ ﮔﺮ ﭼﻪ ﺍﺯ ﻓﺮﻳﻀﮥ ﺻﻮﻡ‬ ‫ّ‬ ‫ﺹ ‪١٢٥‬‬ ‫ﻣﻌﺎﻓﻨﺪ ‪ ،‬ﻭﻟﻰ ﻣﺨﺘﺎﺭﻧﺪ ﮐﻪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﺻﺎﺋﻢ ﮔﺮﺩﻧﺪ ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﺎﻓﻴﺖ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﻃﻮﻝ‬ ‫ﻣﺪﺕ ﺳﻔﺮ ﺍﺳﺖ ‪ ،‬ﻧﻪ ﻓﻘﻂ ﺳﺎﻋﺎﺗﻰ ﮐﻪ ﺷﺨﺺ ﻣﺴﺎﻓﺮ ﺩﺭ ﻗﻄﺎﺭ ﺭﺍﻩ ﺁﻫﻦ ﻳﺎ ﺍﺗﻮﻣﺒﻴﻞ ﻭ ﻏﻴﺮﻩ ﻣﻰ‬ ‫ﮔﺬﺭﺍﻧﺪ ‪.‬‬

‫‪ -٣١‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻓﺮ ﻭ ﺍﻟﻤﺮﻳﺾ ﻭ ﺍﻟﺤﺎﻣﻞ ﻭ ﺍﻟﻤﺮﺿﻊ ﻣﻦ ﺣﺮﺝ ﻋﻔﺎ ﺍ‪ ‬ﻋﻨﻬﻢ ﻓﻀ‪ ‬ﻣﻦ‬ ‫ﻋﻨﺪﻩ )ﺑﻨﺪ ‪(١٦‬‬

‫ﮐﺴﺎﻧﻰ ﮐﻪ ﺍﺯ ﺻﻮﻡ ﻣﻌﺎﻓﻨﺪ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﺑﻴﻤﺎﺭﺍﻥ ‪ ،‬ﺳﺎﻟﺨﻮﺭﺩﮔﺎﻥ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪، (١٤‬‬ ‫ﺍﻳﺎﻡ ﻋﺎﺩﺕ ﻣﺎﻫﻴﺎﻧﻪ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ، (٢٠‬ﻣﺴﺎﻓﺮﺍﻥ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪(٣٠‬‬ ‫ﺯﻧﺎﻥ ﺩﺭ ّ‬ ‫ﺷﺎﻗﻪ ﺍﺷﺘﻐﺎﻝ‬ ‫‪،‬ﺯﻧﺎﻥ ﺑﺎﺭﺩﺍﺭ ﻭ ﺯﻧﺎﻥ ﻣﺮﺿﻊ ‪ .‬ﺍﻳﻦ ﻣﻌﺎﻓﻴﺖ ﺷﺎﻣﻞ ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﻪ ﺍﺷﻐﺎﻝ ّ‬

‫ﺍﻳﺎﻡ ﻗﻨﺎﻋﺖ ﻭ ﺳﺘﺮ ﻻﺟﻞ‬ ‫ﺩﺍﺭﻧﺪ ﻧﻴﺰ ﻣﻰ ﮔﺮﺩﺩ ﻭﻟﻰ ﺑﻪ ﺁﻧﺎﻥ ﺗﻮﺻﻴﻪ ﺷﺪﻩ ﮐﻪ ﺩﺭ ﺁﻥ ّ‬

‫ﺍﻭﻟﻰ ﻭ ﺍﺣﺐ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٧٥‬ﺣﻀﺮﺕ ﻭﻟﻰ‬ ‫ﺍﺣﺘﺮﺍﻡ ﺣﮑﻢ ﺍ‪ ‬ﻭ ﻣﻘﺎﻡ ﺻﻮﻡ‬ ‫ٰ‬ ‫ّ‬ ‫ﺍﻣﺮﺍ‪ ‬ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻧﻮﻉ ﮐﺎﺭﻫﺎﺋﻰ ﺭﺍ ﮐﻪ ﻣﺸﻤﻮﻝ ﻣﻌﺎﻓﻴﺖ ﺍﺯ ﺻﻮﻡ ﻣﻰ‬ ‫ﺷﻮﺩ ﺗﻌﻴﻴﻦ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ ‪.‬‬

‫ﺍﻟﻄﻠﻮﻉ ﺍﻟﻰ ﺍﻻﻓﻮﻝ )ﺑﻨﺪ ‪(١٧‬‬ ‫ﺍﻟﺸﺮﺏ ﻣﻦ ّ‬ ‫‪ّ -٣٢‬‬ ‫ﮐﻔﻮﺍ ﺍﻧﻔﺴﮑﻢ ﻋﻦ ﺍﻻﮐﻞ ﻭ ّ‬ ‫ﺹ ‪١٢٦‬‬

‫ﻣﻌﻴﻦ ﻣﻰ ﮐﻨﺪ ‪ .‬ﺣﻀﺮﺕ ﻣﻮﻟﻰ ﺍﻟﻮﺭﻯ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ‪ ،‬ﺑﻌﺪ‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﻃﻮﻝ ّ‬ ‫ﻣﺪﺕ ﺻﻮﻡ ﺭﺍ ّ‬

‫ﮐﻒ ﻧﻔﺲ ﺍﺳﺖ ﺍﺯ ﺟﻤﻴﻊ ﻣﺄﮐﻮﻻﺕ ﻭ ﻣﺸﺮﻭﺑﺎﺕ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‬ ‫ﺍﺯ ﺑﻴﺎﻥ ﺍﻳﻨﮑﻪ ﺻﻮﻡ ﻋﺒﺎﺭﺕ ﺍﺯ ّ‬ ‫ﺩﺧﺎﻥ ﺍﺯ ﺟﻤﻠﮥ ﻣﺸﺮﻭﺑﺎﺕ ﺍﺳﺖ ‪ .‬ﺩﺭ ﻟﺴﺎﻥ ﻋﺮﺑﻰ ﮐﻠﻤﮥ ﺷﺮﺏ ﺑﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺩﺧﺎﻥ ﻧﻴﺰ ﺍﻃﻼﻕ‬

‫ﻣﻰ ﺷﻮﺩ ‪.‬‬ ‫ﺛﻢ ﻭﺟﻬﻪ ‪ ...‬ﻭ‬ ‫ﺍﻟﺪﻳﺎﻥ ﺍﻥ ﻳﻐﺴﻞ ﻓﻰ ّ‬ ‫ﮐﻞ ﻳﻮﻡ ﻳﺪﻳﻪ ّ‬ ‫‪ -٣٣‬ﻗﺪ ﮐﺘﺐ ﻟﻤﻦ ﺩﺍﻥ ﺑﺎ‪ّ ّ ‬‬ ‫ﺍﺑﻬﻰ )ﺑﻨﺪ ‪(١٨‬‬ ‫ﻣﺮﺓ ﺍ‪‬‬ ‫ﻳﺬﮐﺮ ﺧﻤﺴﴼ ﻭ ﺗﺴﻌﻴﻦ ّ ً‬ ‫ٰ‬

‫ﻣﺘﻌﺪﺩ ﺧﺪﺍ ﻳﮑﻰ ﺍﺯ ﻫﻤﻪ‬ ‫ﺩﺍﻝ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻣﻴﺎﻥ ﺍﺳﻤﺎء‬ ‫ﺩﺭ ﺍﺳﻼﻡ ﺣﺪﻳﺜﻰ ّ‬ ‫ّ‬ ‫ﻫﻮﻳﺖ ﺍﻳﻦ ﺍﺳﻢ ﺗﺎ ﺑﻪ ﺣﺎﻝ ﻣﺴﺘﻮﺭ ﺑﻮﺩ ﺗﺎ ﺁﻧﮑﻪ ﺟﻤﺎﻝ ﻗﺪﻡ ﺗﺄﻳﻴﺪ‬ ‫ﻋﻈﻴﻤﺘﺮ ﺍﺳﺖ ‪ ،‬ﻭﻟﻰ ّ‬

‫ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﻬﺎء ﺍﺳﻢ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺍﺳﺖ ‪ .‬ﻋﺒﺎﺭﺕ ﺍ‪ ‬ﺍﺑﻬﻰ ﻳﮑﻰ ﺍﺯ ﺷﺌﻮﻥ ﺍﺳﻢ ﺍﻋﻈﻢ‬

‫ﺍﺳﺖ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪(١٣٧‬‬ ‫ﻣﺸﺘّﻘﺎﺕ ﮐﻠﻤﮥ ﺑﻬﺎء ﻧﻴﺰ ﺍﺳﻢ ﺍﻋﻈﻢ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﺩ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﻗﻴﻌﻰ‬ ‫ّ‬ ‫ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﻣﺒﺎﺭﮎ ﺻﺎﺩﺭ ﮔﺸﺘﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻧﺎﻡ ﺑﻬﺎءﺍ‪ ‬ﺍﺳﻢ ﺍﻋﻈﻢ ﺍﺳﺖ ﻭ ﻋﺒﺎﺭﺍﺕ‬ ‫ﻣﻘﺪﺱ‬ ‫ﻳﺎ ﺑﻬﺎءﺍﻻﺑﻬﻰ ﺩﺭ ﻣﻘﺎﻡ ﺍﺳﺘﻐﺎﺛﻪ ﻭ ﺍ‪ ‬ﺍﺑﻬﻰ ﺩﺭ ﻣﻘﺎﻡ‬ ‫ﺗﺤﻴﺖ ﻫﺮ ﺩﻭ ﺑﺮ ﻧﻔﺲ ّ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ ‪ .‬ﻣﻌﻨﻰ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﺳﻢ ﺍﻋﻈﻢ ﺁﻥ ﺍﺳﺖ ﮐﻪ‬ ‫ﺹ ‪١٢٧‬‬

‫ﺍﺟﻞ ﻭ ﺍﻋﻈﻢ ﺍﺳﻤﺎء ﺍﻟﻬﻰ ﻣﺒﻌﻮﺙ ﮔﺸﺘﻪﺍﻧﺪ ‪ ،‬ﻳﻌﻨﻰ ﻣﻘﺎﻡ ﺁﻥ ﺣﻀﺮﺕ ﻣﻘﺎﻡ‬ ‫ﺟﻤﺎﻝ ﻗﺪﻡ ﺑﻪ‬ ‫ّ‬

‫ﮐﻠﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ‪.‬‬ ‫ﻣﻈﻬﺮ ّ‬

‫ﺗﺤﻴﺖ ﺍ‪ ‬ﺍﺑﻬﻰ ﺩﺭ ﺯﻣﺎﻥ ﺳﺮﮔﻮﻧﻰ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺍﺩﺭﻧﻪ ﻣﺘﺪﺍﻭﻝ ﺷﺪ ‪ .‬ﮔﺮﻓﺘﻦ ﻭﺿﻮ ﻗﺒﻞ‬ ‫ّ‬ ‫ﺍﺯ ﺫﮐﺮ ﻧﻮﺩ ﻭ ﭘﻨﺞ ﻣﺮﺗﺒﻪ ﺍ‪ ‬ﺍﺑﻬﻰ ﺩﺭ ﺭﻭﺯ ﻻﺯﻡ ﺍﺳﺖ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪. (٣٤‬‬

‫ﻟﻠﺼﻠﻮﺓ )ﺑﻨﺪ ‪(١٨‬‬ ‫ﺗﻮﺿﺄﻭﺍ ّ ٰ‬ ‫‪ -٣٤‬ﮐﺬﻟﮏ ّ‬

‫ﮔﺮﻓﺘﻦ ﻭﺿﻮ ﺍﺯ ﺷﺮﺍﻳﻂ ﻻﺯﻣﻪ ﺩﺭ ﺗﻼﻭﺕ ﺑﻌﻀﻰ ﺍﺩﻋﻴﮥ ﻣﺒﺎﺭﮐﻪ ﺍﺳﺖ ‪ .‬ﻗﺒﻞ ﺍﺯ ﺑﺠﺎ ﺁﻭﺭﺩﻥ‬ ‫ﻳﻮﻣﻴﻪ ﻭ ﺫﮐﺮ ﻧﻮﺩ ﻭ ﭘﻨﺞ ﻣﺮﺗﺒﻪ "ﺍ‪ ‬ﺍﺑﻬﻰ "ﻭ ﺁﻳﻪﺍﻯ ﮐﻪ ﻧﺴﻮﺍﻥ‬ ‫ﻫﺮ ﻳﮏ ﺍﺯ ﺳﻪ ﺻﻼﺕ‬ ‫ّ‬

‫ﺍﻳﺎﻡ ﻋﺎﺩﺕ ﻣﺎﻫﻴﺎﻧﻪ ﺑﺠﺎﻯ ﻧﻤﺎﺯ ﻭ ﺭﻭﺯﻩ ﺗﻼﻭﺕ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﮔﺮﻓﺘﻦ ﻭﺿﻮ ﻭﺍﺟﺐ ﺍﺳﺖ‬ ‫ﺩﺭ ّ‬

‫)ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪(٢٠‬‬

‫ﻭﺳﻄﻰ ﺷﺴﺘﻦ‬ ‫ﻧﻴﺖ ﺍﺩﺍء ﻧﻤﺎﺯ ﺍﺳﺖ ‪ .‬ﺩﺭ ﻣﻮﺭﺩ ﺻﻼﺕ‬ ‫ﻭﺿﻮ ﻋﺒﺎﺭﺕ ﺍﺯ ﺷﺴﺘﻦ ﺩﺳﺖ ﻭ ﺻﻮﺭﺕ ﺑﻪ ّ‬ ‫ٰ‬

‫ﺩﺳﺖ ﻭ ﺻﻮﺭﺕ ﺑﺎ ﺗﻼﻭﺕ ﺁﻳﺎﺗﻰ ﻣﺨﺼﻮﺹ ﺗﻮﺃﻡ ﺍﺳﺖ ) ﺑﻪ *)ﻣﻠﺤﻘﺎﺕ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ(*‬

‫ﺭﺟﻮﻉ ﺷﻮﺩ (‪.‬‬ ‫ﺣﺘﻰ ﺑﻼﻓﺎﺻﻠﻪ ﺑﻌﺪ‬ ‫ﺍﻫﻤﻴﺖ ﻭﺿﻮ ﺻﺮﻓﴼ ﺩﺭ ﺷﺴﺘﻦ ﺩﺳﺖ ﻭ ﺻﻮﺭﺕ ﻧﻴﺴﺖ ‪ .‬ﭼﻨﺎﻧﮑﻪ ﺍﮔﺮ ﻧﻔﺴﻰ ّ‬

‫ﻧﻴﺖ ﻧﻤﺎﺯ ﻧﻤﺎﻳﺪ ‪ ،‬ﺑﺎﺯ ﮔﺮﻓﺘﻦ ﻭﺿﻮ ﺑﺮﺍﻳﺶ ﻻﺯﻡ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (١٨‬‬ ‫ﺍﺯ ﺍﺳﺘﺤﻤﺎﻡ ّ‬ ‫ﻫﺮﮔﺎﻩ ﺁﺏ ﺑﺮﺍﻯ ﻭﺿﻮ ﻣﻮﺟﻮﺩ ﻧﺒﺎﺷﺪ ‪ ،‬ﺑﺠﺎﻯ ﻭﺿﻮ ﺁﻳﻪﺍﻯ ﻣﺨﺼﻮﺹ‬

‫ﺹ ‪١٢٨‬‬ ‫ﺻﺤﻰ‬ ‫ﭘﻨﺞ ﻣﺮﺗﺒﻪ ﺑﺎﻳﺪ ﺗﮑﺮﺍﺭ ﺷﻮﺩ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ . (١٦‬ﻫﻤﭽﻨﻴﻦ ﮐﺴﺎﻧﻰ ﮐﻪ ﺍﺯ ﻧﻈﺮ‬ ‫ّ‬

‫ﻣﻀﺮ ﺑﺎﺷﺪ ﻣﺸﻤﻮﻝ ﺍﻳﻦ ﺣﮑﻢ ﻣﻰ ﺑﺎﺷﻨﺪ ) ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٥١‬‬ ‫ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺁﺏ ﺑﺮﺍﻳﺸﺎﻥ‬ ‫ّ‬

‫ﻣﻘﺮﺭﺍﺕ ﻣﺸﺮﻭﺡ ﺣﮑﻢ ﻭﺿﻮ ﺩﺭ ﺟﺰﻭﮤ *) ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ(* ﻗﺴﻤﺖ ﺩ ‪،‬‬ ‫ّ‬

‫‪ ١-١٠-١‬ﺗﺎ ‪-١-١٠-٧‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺭﺳﺎﻟﮥ *)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ(* ‪ ،‬ﻓﻘﺮﺍﺕ ‪٧٧ ،٦٦ ،٦٢ ،٥١‬ﻭ‬ ‫‪ ٨٦‬ﻣﻨﺪﺭﺝ ﺍﺳﺖ ‪.‬‬

‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ﺍﻟﻘﺘﻞ )ﺑﻨﺪ ‪(١٩‬‬ ‫‪ -٣٥‬ﻗﺪ ّ‬

‫ﺣﺮﻣﺖ ﺍﺭﺗﮑﺎﺏ ﻗﺘﻞ ﺭﺍ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ )ﺑﻨﺪ ‪ (٧٣‬ﺗﮑﺮﺍﺭ‬

‫ﻣﻌﻴﻦ ﺷﺪﻩ ﺍﺳﺖ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ . (٨٦‬ﺩﺭ‬ ‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺑﺮﺍﻯ ﻗﺘﻞ ﻋﻤﺪﻯ ﻣﺠﺎﺯﺍﺕﻫﺎﺋﻰ ّ‬

‫ﻣﻌﻴﻨﻰ ﺑﻪ ﻋﻨﻮﺍﻥ ﺧﻮﻧﺒﻬﺎ ﺑﻪ ﺧﺎﻧﻮﺍﺩﮤ ﺷﺨﺺ ﻣﻘﺘﻮﻝ‬ ‫ﻣﻮﺭﺩ ﻗﺘﻞ ﻏﻴﺮ ﻋﻤﺪﻯ ‪ ،‬ﭘﺮﺩﺍﺧﺖ ﻣﺒﻠﻎ ّ‬ ‫ﻻﺯﻡ ﺍﺳﺖ )ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ‪ ،‬ﺑﻨﺪ ‪(١٨٨‬‬

‫ﺍﻟﺰﻧﺎ )ﺑﻨﺪ ‪(١٩‬‬ ‫‪ -٣٦‬ﻗﺪ ّ‬ ‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ‪ّ ...‬‬

‫ﮐﻠﻤﮥ ﺯﻧﺎ ﺩﺭ ﻟﻐﺖ ﺷﺎﻣﻞ ﺯﻧﺎﻯ ﻣﺤﺼﻦ ﻭ ﻏﻴﺮ ﻣﺤﺼﻦ ﻫﺮ ﺩﻭ ﻣﻰ ﺑﺎﺷﺪ ‪ ،‬ﻳﻌﻨﻰ ﻫﻢ ﺑﻪ ﺭﻭﺍﺑﻂ‬

‫ﮐﻠﻰ ﺑﻪ ﺭﻭﺍﺑﻂ ﺟﻨﺴﻰ‬ ‫ﺟﻨﺴﻰ ﺑﻴﻦ ﻳﮏ ﻓﺮﺩ‬ ‫ﻣﺘﺄﻫﻞ ﺑﺎ ﮐﺴﻰ ﮐﻪ ﻫﻤﺴﺮ ﺍﻭ ﻧﻴﺴﺖ ﻭ ﻫﻢ ﺑﻪ ﻃﻮﺭ ّ‬ ‫ّ‬ ‫ﻣﻘﺮﺭ‬ ‫ﺧﺎﺭﺝ ﺍﺯ ﻣﺤﺪﻭﺩﮤ ﺍﺯﺩﻭﺍﺝ ﺍﻃﻼﻕ ﻣﻰ ﺷﻮﺩ ‪ .‬ﺟﺮﻳﻤﻪﺍﻯ ﺭﺍ ﮐﻪ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ّ‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬ ‫ﺹ ‪١٢٩‬‬

‫ﺑﺮﺍﻯ ﻣﺮﺩ ﻭ ﺯﻥ ﻏﻴﺮ ﻣﺤﺼﻦ ﺍﺳﺖ ﮐﻪ ﻣﺮﺗﮑﺐ ﺯﻧﺎ ﺷﻮﻧﺪ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ . (٧٧‬ﺗﻌﻴﻴﻦ‬

‫ﺗﺨﻠﻔﺎﺕ ﺟﻨﺴﻰ ‪ ،‬ﻣﻦ ﺟﻤﻠﻪ ﺯﻧﺎﻯ ﺑﻪ ﻋﻨﻒ ﺑﻪ ﺗﺼﻤﻴﻢ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﻣﺠﺎﺯﺍﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺳﺎﻳﺮ ّ‬ ‫ﻣﺤﻮﻝ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺍﻋﻈﻢ‬ ‫ّ‬

‫ﺛﻢ ﺍﻟﻐﻴﺒﺔ ﻭ ﺍﻻﻓﺘﺮﺁء )ﺑﻨﺪ ‪(١٩‬‬ ‫‪ّ - ٣٧‬‬

‫ﺟﻤﺎﻝ ﻗﺪﻡ ﺩﺭ ﺍﻟﻮﺍﺡ ﻋﺪﻳﺪﻩ ﻏﻴﺒﺖ ‪ ،‬ﺍﻓﺘﺮﺍء ﻭ ﻋﻴﺐ ﺟﻮﺋﻰ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺍﺯ ﺍﻋﻤﺎﻝ‬ ‫ﻣﺤﺮﻣﻪ ﻣﺤﺴﻮﺏ ﺩﺍﺷﺘﻪ ‪ ،‬ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻳﺎ ﺍﺑﻦ‬ ‫ﻣﻤﻨﻮﻋﮥ‬ ‫ّ‬

‫ﻋﻠﻰ ٰﺫﻟﮏ ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ‬ ‫ﺍﻟﻮﺟﻮﺩ ﮐﻴﻒ ﻧﺴﻴﺖ ﻋﻴﻮﺏ ﻧﻔﺴﮏ ﻭ ﺍﺷﺘﻐﻠﺖ ﺑﻌﻴﻮﺏ ﻋﺒﺎﺩﻯ ﻣﻦ ﮐﺎﻥ‬ ‫ٰ‬

‫ﺗﻨﻔﺲ ﺑﺨﻄﺂء ﺍﺣﺪ ﻣﺎ ﺩﻣﺖ ﺧﺎﻃﺌﴼ ﻭ‬ ‫ﻣﻨﻰ ‪ .‬ﻭ ﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻳﺎ ﺍﺑﻦ ﺍﻻﻧﺴﺎﻥ ﻻ ّ‬ ‫ّ‬

‫ﺍﻥ ﺗﻔﻌﻞ ﺑﻐﻴﺮ ٰﺫﻟﮏ ﻣﻠﻌﻮﻥ ﺍﻧﺖ ﻭ ﺍﻧﺎ ﺷﺎﻫﺪ ٰ‬ ‫ﺑﺬﻟﮏ ‪ .‬ﺩﺭ ﮐﺘﺎﺏ ﻋﻬﺪﻯ ﻟﺴﺎﻥ ﻋﻈﻤﺖ ﺑﻪ ﺍﻳﻦ‬ ‫ﺍﻻﺣﻠﻰ ‪ :‬ﺑﻪ ﺭﺍﺳﺘﻰ ﻣﻰ ﮔﻮﻳﻢ ﻟﺴﺎﻥ ﺍﺯ ﺑﺮﺍﻯ ﺫﮐﺮ ﺧﻴﺮ ﺍﺳﺖ ﺍﻭ‬ ‫ﺍﻧﺬﺍﺭ ﺷﺪﻳﺪ ﻧﺎﻃﻖ ﻗﻮﻟﻪ‬ ‫ٰ‬

‫ﺗﮑﻠﻢ‬ ‫ﻋﻤﺎ ﺳﻠﻒ ﺍﺯ ﺑﻌﺪ ﺑﺎﻳﺪ ﮐﻞ ﺑﻤﺎ ﻳﻨﺒﻐﻰ ّ‬ ‫ﺭﺍ ﺑﻪ ﮔﻔﺘﺎﺭ ﺯﺷﺖ ﻣﻴﺎﻻﺋﻴﺪ ﻋﻔﺎ ﺍ‪ّ ‬‬ ‫ﻳﺘﮑﺪﺭ ﺑﻪ ﺍﻻﻧﺴﺎﻥ ﺍﺟﺘﻨﺎﺏ ﻧﻤﺎﻳﻨﺪ ‪.‬‬ ‫ﻧﻤﺎﻳﻨﺪ ﺍﺯ ﻟﻌﻦ ﻭ ﻃﻌﻦ ﻭ ﻣﺎ‬ ‫ّ‬

‫ﺍﻟﺰﺁء )ﺑﻨﺪ ‪(٢٠‬‬ ‫‪ -٣٨‬ﻗﺪ ﻗﺴﻤﻨﺎ ﺍﻟﻤﻮﺍﺭﻳﺚ‬ ‫ﻋﻠﻰ ﻋﺪﺩ ّ‬ ‫ٰ‬ ‫ﺹ ‪١٣٠‬‬

‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ ﺑﺠﺎ‬ ‫ﻣﺘﻮﻓﻰ‬ ‫ﺍﺣﮑﺎﻡ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺭﺙ ﻓﻘﻂ ﺩﺭ ﺻﻮﺭﺗﻰ ﻣﺠﺮﻯ ﻣﻰ ﮔﺮﺩﺩ ﮐﻪ ﺷﺨﺺ‬ ‫ّ‬ ‫ّ‬

‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ ﻧﺎﺯﻝ‬ ‫ﻧﮕﺬﺍﺷﺘﻪ ﺑﺎﺷﺪ ‪ .‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ )ﺑﻨﺪ ‪ (١٠٩‬ﺍﻣﺮ ﺑﻪ ﻧﻮﺷﺘﻦ‬ ‫ّ‬ ‫ﮔﺸﺘﻪ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺻﺮﻳﺤﴼ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻫﺮ ﻓﺮﺩﻯ ﺑﺮ ﻣﺎ ﻳﻤﻠﮏ ﺧﻮﺩ ﺍﺧﺘﻴﺎﺭ‬

‫ﻭﺻﻴﺖ ﮐﻨﺪ ﮐﻪ ﺍﺭﺙ ﺍﻭ ﺑﻴﻦ ﻫﺮ ﮐﺲ ‪ ،‬ﺧﻮﺍﻩ‬ ‫ﺗﺎﻡ ﺩﺍﺭﺩ ﻭ ﺁﺯﺍﺩ ﺍﺳﺖ ﻫﺮ ﻃﻮﺭ ﺍﺭﺍﺩﻩ ﻧﻤﺎﻳﺪ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻬﺎﺋﻰ ﻳﺎ ﻏﻴﺮ ﺑﻬﺎﺋﻰ ‪ ،‬ﺗﻘﺴﻴﻢ ﺷﻮﺩ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ .(٦٩‬ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ‬

‫ﺍﻻﻣﺮ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺻﺎﺩﺭ ﺷﺪﻩ ﺗﻮﺿﻴﺤﺎﺕ ﺫﻳﻞ ﻣﻨﺪﺭﺝ ﺍﺳﺖ ‪:‬‬ ‫ّ‬ ‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ ﻣﺎ ﻳﻤﻠﮏ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺍﺭﺍﺩﮤ ﺧﻮﺩ ﺗﻘﺴﻴﻢ ﻧﻤﺎﻳﻨﺪ‪،‬‬ ‫ﺩﺭ‬ ‫ﻣﺠﺎﺯﻧﺪ‬ ‫ﺍﺣﺒﺎء‬ ‫ّ‬ ‫ﮔﺮ ﭼﻪ ّ‬ ‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ ﺩﺳﺘﻮﺭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﺍ ﺩﺭ‬ ‫ﻣﻮﻇﻔﻨﺪ ﮐﻪ ﺩﺭ ﻧﻮﺷﺘﻦ‬ ‫ﺍﻣﺎ ﺍﺧﻼﻗﴼ ﻭ ﻭﺟﺪﺍﻧﴼ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻮﺭﺩ ﺍﺛﺮﺍﺕ ﺛﺮﻭﺕ ﺩﺭ ﺟﺎﻣﻌﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﻭ ﺁﻥ ﺭﺍ ﻣﺮﺍﻋﺎﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺟﻤﻊ ﻣﺎﻝ‬ ‫ﺣﺪ ﺍﻓﺮﺍﻁ ﻭ ﺗﻤﺮﮐﺰ ﺁﻥ ﺩﺭ ﺑﻴﻦ ﺍﻓﺮﺍﺩﻯ ﻣﻌﺪﻭﺩ ﻭ ﻳﺎ ﮔﺮﻭﻩ ﻫﺎﺋﻰ ﻣﺤﺪﻭﺩ ﺍﺟﺘﻨﺎﺏ‬ ‫ﺑﻪ ّ‬ ‫ﻧﻤﺎﻳﻨﺪ ‪) .‬ﺗﺮﺟﻤﻪ(‬

‫ﺟﺰﺋﻴﺎﺕ‬ ‫ﻣﻔﺼﻠﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻃﻰ ﺁﻥ ﺟﻤﺎﻝ ﻗﺪﻡ‬ ‫ﻣﻘﺪﻣﮥ ﻗﺴﻤﺖ‬ ‫ﺁﻳﮥ ﻣﺬﮐﻮﺭ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺣﮑﺎﻡ ﺍﺭﺙ ﺭﺍ ﺗﺸﺮﻳﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ .‬ﺩﺭ ﻣﻄﺎﻟﻌﮥ ﺍﻳﻦ ﻗﺴﻤﺖ ﺑﺎﻳﺪ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ ﮐﻪ ﮔﺮﭼﻪ‬

‫ﻣﺘﻮﻓﻰ ﻣﺮﺩ ﺑﺎﺷﺪ ﻭﻟﻰ ﻓﻰ ﺍﻟﺠﻤﻠﻪ‬ ‫ﭼﻨﻴﻦ ﺑﺮ ﻣﻰ ﺁﻳﺪ ﮐﻪ ﺍﻳﻦ ﺣﮑﻢ ﺩﺭ ﻣﻮﺭﺩﻯ ﺍﺳﺖ ﮐﻪ ﺷﺨﺺ‬ ‫ّ‬ ‫ﺹ ‪١٣١‬‬ ‫ﻣﺘﻮﻓﻰ ﻧﻴﺰ ﻗﺎﺑﻞ ﺍﺟﺮﺍ ﺍﺳﺖ ‪ .‬ﺍﺻﻮﻝ ﺍﺣﮑﺎﻡ ﺍﺭﺙ ﮐﻪ ﻃﺒﻖ ﺁﻥ‬ ‫ﺍﺣﮑﺎﻡ ﻣﺰﺑﻮﺭ ﺩﺭ ﻣﻮﺭﺩ ﺯﻧﺎﻥ‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ﺑﻴﻦ ﻫﻔﺖ ﻃﺒﻘﻪ ) ﺍﻭﻻﺩ ‪ ،‬ﻫﻤﺴﺮ ‪ ،‬ﭘﺪﺭ ‪ ،‬ﻣﺎﺩﺭ ‪ ،‬ﺑﺮﺍﺩﺭﺍﻥ ‪،‬‬ ‫ﺩﺍﺭﺍﺋﻰ ﺷﺨﺺ‬ ‫ّ‬

‫ﻣﻌﻠﻤﻴﻦ ( ﺗﻘﺴﻴﻢ ﻣﻰ ﺷﻮﺩ ﺑﺮ ﭘﺎﻳﮥ ﺍﺣﮑﺎﻣﻰ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﻧﻘﻄﮥ‬ ‫ﺧﻮﺍﻫﺮﺍﻥ ﻭ ّ‬

‫ﺍﻭﻟﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺗﻔﺎﺻﻴﻞ ﻋﻤﺪﮤ ﺍﺣﮑﺎﻡ ﺍﺭﺙ ‪ ،‬ﺩﺭ ﺻﻮﺭﺕ ﻓﻘﺪﺍﻥ‬

‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ ‪،‬ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﺍﺳﺖ ‪:‬‬ ‫ّ‬

‫‪ -١‬ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺷﺨﺺ‬ ‫ﺫﺭﻳﻪ ﺩﺍﺷﺘﻪ ﻭ ﻣﺎﺗﺮﮎ ﺍﻭ ﺷﺎﻣﻞ ﺧﺎﻧﮥ ﻣﺴﮑﻮﻧﻰ ﻧﻴﺰ ﺑﺎﺷﺪ ‪،‬‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ّ‬ ‫ﺧﺎﻧﮥ ﻣﺴﮑﻮﻧﻰ ﺑﻪ ﭘﺴﺮ ﺍﺭﺷﺪ ﻣﻰ ﺭﺳﺪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻓﻘﺮﮤ ‪.(٣٤‬‬

‫ﻣﺘﻮﻓﻰ ﻓﺮﺯﻧﺪ ﺫﮐﻮﺭ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ‪ ،‬ﺩﻭ ﺛﻠﺚ ﺧﺎﻧﮥ ﻣﺴﮑﻮﻧﻰ ﺑﻪ‬ ‫‪ -٢‬ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺷﺨﺺ‬ ‫ّ‬

‫ﺫﺭﻳﮥ ﺩﺧﺘﺮ ﻭ ﺛﻠﺚ ﺩﻳﮕﺮ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﺍﺕ ‪ ٤١‬ﻭ ‪.(٧٢‬‬ ‫ّ‬

‫ﻣﺤﻠﻰ ﺍﺳﺖ ﺑﻪ‬ ‫ﺩﺭ ﺑﺎﺭﮤ ﺍﻳﻨﮑﻪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﺮﺍﺩ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻳﺎ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ّ‬

‫ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ٤٢‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪) .‬ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ٤٤‬ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪(.‬‬

‫‪ -٣‬ﻣﺎ ﺑﻘﻰ ﺩﺍﺭﺍﺋﻰ ﺷﺨﺺ‬ ‫ﺟﺰﺋﻴﺎﺕ ﻣﺮﺑﻮﻁ‬ ‫ﻭﺭﺍﺙ ﺗﻘﺴﻴﻢ ﻣﻰ ﺷﻮﺩ ‪.‬‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ﺑﻴﻦ ﻫﻔﺖ ﻃﺒﻘﻪ ّ‬ ‫ّ‬ ‫ﺑﻪ ﺳﻬﻢ ﻫﺮ ﮔﺮﻭﻩ ﺩﺭ ﺭﺳﺎﻟﮥ *)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ (* ‪ ،‬ﻓﻘﺮﮤ ‪ ٥‬ﻭ ﺟﺰﻭﮤ *)ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ‬

‫ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ(* ‪ ،‬ﻗﺴﻤﺖ ﺩ ‪ -٣-٣-١ ،‬ﻣﻨﺪﺭﺝ ﺍﺳﺖ ‪.‬‬

‫ﻭﺭﺍﺙ ﻣﻮﺟﻮﺩ ﺩﺭ ﻫﺮ ﻃﺒﻘﻪ ﺑﻴﺶ ﺍﺯ ﻳﮏ ﻓﺮﺩ‬ ‫‪ -٤‬ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺗﻌﺪﺍﺩ ّ‬ ‫ﺹ ‪١٣٢‬‬

‫ﺍﻋﻢ ﺍﺯ ﺯﻥ ﻭ ﻣﺮﺩ ‪ ،‬ﺗﻘﺴﻴﻢ ﻣﻰ ﺷﻮﺩ ‪.‬‬ ‫ﺑﺎﺷﺪ ‪ ،‬ﺳﻬﻢ ﺁﻥ ﻃﺒﻘﻪ‬ ‫ﺑﺎﻟﺴﻮﻳﻪ ﺑﻴﻦ ﺁﻧﻬﺎ ‪ّ ،‬‬ ‫ّ ّ‬

‫ﺫﺭﻳﻪ ﻣﻮﺟﻮﺩ ﻧﺒﺎﺷﺪ ‪ ،‬ﺳﻬﻢ ﺍﻭﻻﺩ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ‬ ‫‪ -٥‬ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ّ‬ ‫ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﺍﺕ ‪٧‬ﻭ ‪. (٤١‬‬

‫ﮐﻼ ﻳﺎ ﺑﻌﻀﴼ ﻣﻔﻘﻮﺩ ﺑﺎﺷﻨﺪ ‪،‬‬ ‫ﻭﺭﺍﺙ ّ ً‬ ‫ﺫﺭﻳﻪ ﻣﻮﺟﻮﺩ ﻭﻟﻰ ﺳﺎﻳﺮ ﻃﺒﻘﺎﺕ ّ‬ ‫‪ -٦‬ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ّ‬

‫ﺫﺭﻳﻪ ﻭ ﺛﻠﺚ ﺩﻳﮕﺮ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ‬ ‫ﺩﻭ ﺛﻠﺚ ﺳﻬﺎﻡ ﺁﻧﺎﻥ ﺑﻪ ّ‬

‫‪،‬ﻓﻘﺮﻩ ‪.(٧‬‬

‫ﻣﺼﺮﺣﻪ ‪ ،‬ﺩﻭ ﺛﻠﺚ ﻣﺎﺗﺮﮎ ﺑﻪ ﺧﻮﺍﻫﺮﺯﺍﺩﻩﻫﺎ ﻭ‬ ‫‪ -٧‬ﺩﺭ ﺻﻮﺭﺕ ﻓﻘﺪﺍﻥ ﺗﻤﺎﻡ ﻃﺒﻘﺎﺕ‬ ‫ّ‬

‫ﻋﻤﻪ ‪ ،‬ﺧﺎﻟﻪ ‪،‬‬ ‫ﺑﺮﺍﺩﺭﺯﺍﺩﻩ ﻫﺎﻯ ﺷﺨﺺ‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ﻣﻰ ﺭﺳﺪ ‪ .‬ﺍﮔﺮ ﺁﻧﻬﺎ ﻧﻴﺰ ﻧﺒﺎﺷﻨﺪ ﺳﻬﻤﺸﺎﻥ ﺑﻪ ّ‬

‫ﻋﻤﻮ ﻭ ﺩﺍﺋﻰ ﺭﺍﺟﻊ ﻣﻰ ﺷﻮﺩ ﻭ ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺁﻧﻬﺎ ﻫﻢ ﺣﻴﺎﺕ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺑﻪ ﻓﺮﺯﻧﺪﺍﻧﺸﺎﻥ ﻣﻰ‬

‫ﺭﺳﺪ ‪ .‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺛﻠﺚ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ ‪.‬‬

‫ﻣﺘﻮﻓﻰ ﺑﻪ‬ ‫‪ -٨‬ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﻫﻤﮥ ﻃﺒﻘﺎﺕ ﻓﻮﻕ ﺍﻟﺬﮐﺮ ﻣﻔﻘﻮﺩ ﺑﺎﺷﻨﺪ ‪ ،‬ﺗﻤﺎﻡ ﺩﺍﺭﺍﺋﻰ ﺷﺨﺺ‬ ‫ّ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ ‪.‬‬

‫‪ -٩‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻧﻔﻮﺱ ﻏﻴﺮ ﻣﺆﻣﻦ ﺍﺯ ﻭﺍﻟﺪﻳﻦ ﻳﺎ ﻣﻨﺴﻮﺑﻴﻦ ﺑﻬﺎﺋﻰ ﺍﺭﺙ‬ ‫ﻧﻤﻰ ﺑﺮﻧﺪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٣٤‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ‬ ‫ّ‬ ‫ﺍﻻﻣﺮ ﻣﺒﺎﺭﮎ ﻣﺮﻗﻮﻡ ﮔﺸﺘﻪ ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﻳﻦ ﺍﻣﺮ ﻣﻨﺤﺼﺮﴽ ﻣﺤﺪﻭﺩ ﺑﻪ ﻣﻮﺍﺭﺩﻯ ﺍﺳﺖ ﮐﻪ‬ ‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ ﻓﻮﺕ ﮐﻨﺪ ﻭ ﻻﺟﺮﻡ‬ ‫ﺷﺨﺺ ﺑﻬﺎﺋﻰ ﺑﺪﻭﻥ‬ ‫ّ‬ ‫ﺹ ‪١٣٣‬‬ ‫ﻣﺎﺗﺮﮎ ﺍﻭ ﺑﺮ ﻃﺒﻖ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺗﻘﺴﻴﻢ ﺷﻮﺩ ‪ .‬ﺩﺭ ﻏﻴﺮ ﺍﻳﻦ ﺻﻮﺭﺕ ﻓﺮﺩ ﺑﻬﺎﺋﻰ ﻣﺨﺘﺎﺭ ﺍﺳﺖ‬

‫ﻭﺻﻴﺖ ﻧﺎﻣﻪﺍﻯ‬ ‫ﻣﺎﻳﻤﻠﮏ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻫﺮ ﺷﺨﺼﻰ ﺑﺪﻭﻥ ﻣﻼﺣﻈﮥ ﺩﻳﺎﻧﺖ ﺑﺒﺨﺸﺪ ﻣﺸﺮﻭﻁ ﺑﺮ ﺍﻳﻨﮑﻪ‬ ‫ّ‬

‫ﻧﻴﺖ ﺧﻮﺩ ﺭﺍ ﺗﻌﻴﻴﻦ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻼﺣﻈﻪ ﻣﻰ ﮐﻨﻴﺪ ﮐﻪ ﺷﺨﺺ ﺑﻬﺎﺋﻰ‬ ‫ﺗﻨﻈﻴﻢ ﻭ ّ‬ ‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ‬ ‫ﻫﻤﻮﺍﺭﻩ ﻣﻰ ﺗﻮﺍﻧﺪ ﺑﺮﺍﻯ ﺯﻭﺟﻪ ﻳﺎ ﺍﻭﻻﺩ ﻭ ﻳﺎ ﻣﻨﺴﻮﺑﺎﻥ ﻏﻴﺮ ﺑﻬﺎﺋﻰ ﺧﻮﺩ ﺩﺭ‬ ‫ّ‬

‫ﺳﻬﻤﻰ ﻣﻨﻈﻮﺭ ﺩﺍﺭﺩ ‪) .‬ﺗﺮﺟﻤﻪ(‬

‫ﻣﻔﺼﻠﺘﺮ ﺍﺣﮑﺎﻡ ﺍﺭﺙ ﺩﺭ ﺟﺰﻭﮤ *)ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ(* ‪ ،‬ﻗﺴﻤﺖ ﺩ ‪،‬‬ ‫ﺟﺰﺋﻴﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫‪ ٣-٣-١‬ﺗﺎ ‪ ٣-٣-١٥‬ﺧﻼﺻﻪ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﺍﻟﺪﺍﻝ )ﺑﻨﺪ ‪(٢٠‬‬ ‫‪ -٣٩‬ﻟﻼﺧﻮﺍﻥ ﻣﻦ ﮐﺘﺎﺏ ﺍﻟﻬﺂء ‪ ...‬ﻭ ﻟﻼﺧﻮﺍﺕ ﻣﻦ ﮐﺘﺎﺏ ّ‬

‫ﻣﻔﺼﻠﻰ ﺩﺭ ﺑﺎﺭﮤ ﺳﻬﺎﻡ ﺍﺭﺙ ﺑﺮﺍﺩﺭﺍﻥ ﻭ ﺧﻮﺍﻫﺮﺍﻥ‬ ‫ﺩﺭ ﺭﺳﺎﻟﮥ *)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ(* ﺗﻮﺿﻴﺤﺎﺕ‬ ‫ّ‬

‫ﻣﺘﻮﻓﻰ ﺍﺯ ﻳﮏ ﭘﺪﺭ ﺑﺎﺷﻨﺪ ‪ ،‬ﻫﺮ‬ ‫ﻣﺘﻮﻓﻰ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ‪ .‬ﺍﮔﺮ ﺑﺮﺍﺩﺭ ﻭ ﺧﻮﺍﻫﺮ ﺑﺎ ﺷﺨﺺ‬ ‫ﺷﺨﺺ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺍﮔﺮ ﺍﺯ ﻳﮏ ﭘﺪﺭ ﻧﺒﺎﺷﻨﺪ ‪ ،‬ﺩﻭ‬ ‫ﻳﮏ ﺍﺯ ﺁﻧﺎﻥ ﺗﻤﺎﻡ ﺳﻬﻢ ﺧﻮﺩ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻣﻰ ﺩﺍﺭﺩ ‪ّ .‬‬

‫ﺛﻠﺚ ﺳﻬﺎﻡ ﺑﻪ ﺁﻧﺎﻥ ﻣﻰ ﺭﺳﺪ ﻭ ﺛﻠﺚ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪،‬‬

‫ﻭﺭﺍﺙ ﺑﺮﺍﺩﺭﺍﻥ ﻭ‬ ‫ﻓﻘﺮﮤ ‪ . (٦‬ﻋﻼﻭﻩ ﺑﺮ ﺁﻥ ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺷﺨﺺ‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ﺩﺭ ﺑﻴﻦ ّ‬

‫ﺧﻮﺍﻫﺮﺍﻥ ﺗﻨﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ‪ ،‬ﺑﺮﺍﺩﺭﺍﻥ ﻭ‬ ‫ﺹ ‪١٣٤‬‬

‫ﺧﻮﺍﻫﺮﺍﻥ ﻧﺎﺗﻨﻰ ﺍﺯ ﻃﺮﻑ ﻣﺎﺩﺭ ﺍﺭﺙ ﻧﻤﻰ ﺑﺮﻧﺪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٥٣‬ﺑﺮﺍﺩﺭﺍﻥ ﻭ‬ ‫ﺍﻟﺒﺘﻪ ﺍﺯ ﻣﺎ ﺗﺮﮎ ﭘﺪﺭ ﺧﻮﺩﺷﺎﻥ ﺍﺭﺙ ﻣﻰ ﺑﺮﻧﺪ ‪.‬‬ ‫ﺧﻮﺍﻫﺮﺍﻥ ﻧﺎﺗﻨﻰ ﻣﺎﺩﺭﻯ ّ‬

‫ﻟﻠﻤﻌﻠﻤﻴﻦ )ﺑﻨﺪ ‪(٢٠‬‬ ‫‪ -٤٠‬ﻭ‬ ‫ّ‬

‫ﻣﻌﻠﻤﻴﻨﻰ ﺭﺍ ﮐﻪ ﺑﻪ ﺗﺮﺑﻴﺖ ﺭﻭﺣﺎﻧﻰ ﺍﻃﻔﺎﻝ ﻣﺸﻐﻮﻟﻨﺪ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ّ‬

‫ﺑﻪ ﻣﻨﺰﻟﮥ ﭘﺪﺭ ﺭﻭﺣﺎﻧﻰ ﮐﻪ ﺑﻪ ﻓﺮﺯﻧﺪ ﺧﻮﺩ ﺯﻧﺪﮔﺎﻧﻰ ﺟﺎﻭﺩﺍﻧﻰ ﻣﻰ ﺑﺨﺸﺪ ﻣﺤﺴﻮﺏ ﺩﺍﺷﺘﻪ ﻣﻰ‬

‫ﻭﺭﺍﺙ ﺑﻪ ﻣﻮﺟﺐ ﺷﺮﻳﻌﺖ ﺍ‪ ‬ﻣﻌﺪﻭﺩﻧﺪ ‪.‬‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﺯ ّ‬

‫ﻣﻌﻠﻢ ﺭﺍ ﺗﺼﺮﻳﺢ ﻭ ﺳﻬﻢ ﺍﻭ ﺭﺍ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺷﺮﺍﻳﻂ ﺍﺭﺙ ﺑﺮﺩﻥ ّ‬

‫)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٣٣‬‬

‫ﺍﻟﺬﺭﻳﺎﺕ ﻓﻰ ﺍﻻﺻﻼﺏ ﺯﺩﻧﺎ ﺿﻌﻒ ﻣﺎ ﻟﻬﻢ ﻭ ﻧﻘﺼﻨﺎ ﻋﻦ‬ ‫ﻟﻤﺎ ﺳﻤﻌﻨﺎ ﺿﺠﻴﺞ ّ ّ ّ‬ ‫ﺍﻧﺎ ّ‬ ‫‪ّ -٤١‬‬ ‫ﺍﻻﺧﺮﻯ )ﺑﻨﺪ ‪(٢٠‬‬ ‫ٰ‬

‫ﺗﻌﻠﻖ ﻣﻰ ﮔﺮﻓﺖ ﮐﻪ‬ ‫ﻃﺒﻖ ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﺑﻪ ﺍﻭﻻﺩ ﺷﺨﺺ‬ ‫ﻣﺘﻮﻓﻰ ُﻧﻪ ﻗﺴﻤﺖ ﺍﺭﺙ ّ‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ﺍﺳﺖ ‪ .‬ﺟﻤﺎﻝ‬ ‫ﻋﺒﺎﺭﺕ ﺑﻮﺩ ﺍﺯ ‪ ٥٤٠‬ﺳﻬﻢ ‪ .‬ﻭ ﺍﻳﻦ ﻣﻘﺪﺍﺭ ﮐﻤﺘﺮ ﺍﺯ ﺭﺑﻊ ﻣﺎﺗﺮﮎ ﺷﺨﺺ‬ ‫ّ‬

‫ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺳﻬﻢ ﺁﻧﺎﻥ ﺭﺍ ﻣﻀﺎﻋﻒ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﻪ ‪ ١٠٨٠‬ﺳﻬﻢ ﺑﺎﻟﻎ ﻣﻰ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﺳﻬﺎﻡ ﺷﺶ‬ ‫ﻭﺭﺍﺙ ﮐﺎﺳﺘﻨﺪ ﻭ ﺩﺭ ﺁﻳﮥ ﻓﻮﻕ ﺍﺻﻞ ﻣﻘﺼﺪ ﺍﻳﻦ ﺣﮑﻢ‬ ‫ﻃﺒﻘﮥ ﺩﻳﮕﺮ ّ‬ ‫ﺹ ‪١٣٥‬‬

‫ﻭ ﭼﮕﻮﻧﮕﻰ ﺗﻮﺯﻳﻊ ﻣﻴﺮﺍﺙ ﺭﺍ ﺑﻴﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٥‬‬ ‫‪ -٤٢‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ )ﺑﻨﺪ ‪(٢١‬‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻫﺮﮔﺎﻩ ﺫﮐﺮ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺁﻣﺪﻩ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻭﺍﺿﺤﴼ ﺗﺼﺮﻳﺢ ﻧﻔﺮﻣﻮﺩﻩ‬

‫ﻣﺆﺳﺴﻪﺍﻯ ﮐﻪ‬ ‫ﺍﻧﺪ ﮐﻪ ﻣﺮﺍﺩ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ ﻳﺎ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ّ‬ ‫ﻣﺤﻠﻰ ‪ ،‬ﻳﻌﻨﻰ ﺩﻭ ّ‬

‫ﮐﻠﻰ ﻣﻰ‬ ‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ‬ ‫ﻣﺼﺮﺡ ﺍﺳﺖ ‪ .‬ﻫﻴﮑﻞ ﺍﻃﻬﺮ ﺫﮐﺮ "ﺑﻴﺖ ﺍﻟﻌﺪﻝ " ﺭﺍ ﺑﻪ ﻃﻮﺭ ّ‬ ‫ّ‬ ‫ﺗﺸﮑﻴﻠﺶ ﺩﺭ ّ‬

‫ﻓﺮﻣﺎﻳﻨﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺗﺸﺨﻴﺺ ﺍﻳﻨﮑﻪ ﮐﺪﺍﻡ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﺑﻴﻮﺕ ﻋﺪﻝ ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﺑﺴﺘﮕﻰ ﺑﻪ‬ ‫ﺍﺟﺮﺍﻯ ﻫﺮ ﺣﮑﻤﻰ ﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﺎﻳﺪ ﺗﻌﻴﻴﻦ ﮔﺮﺩﺩ ‪ .‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫ﻣﺤﻠﻰ ﺑﻪ ﺣﺴﺎﺏ ﻣﻰ ﺁﻭﺭﻧﺪ ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﻣﻰ‬ ‫ﻣﺎﻝ ﺑﻰ ﻭﺍﺭﺙ ﺭﺍ ﺍﺯ ﺟﻤﻠﻪ ﻣﻨﺎﺑﻊ ﺩﺭﺁﻣﺪ ﻣﺨﺰﻥ‬ ‫ّ‬

‫ﺭﺳﺎﻧﺪ ﮐﻪ ﻣﻘﺼﺪ ﺍﺯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﮐﻪ ﺩﺭ ﻓﻘﺮﺍﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺭﺙ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﺬﮐﻮﺭ‬ ‫ﻣﺤﻠﻰ ﺍﺳﺖ ‪.‬‬ ‫ﮔﺸﺘﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ّ‬

‫ﺫﺭﻳﺔ ﻭ ﻟﻢ ﻳﮑﻦ ﻣﺎ ﺩﻭﻧﻬﺎ )ﺑﻨﺪ ‪(٢٢‬‬ ‫‪ -٤٣‬ﻭ ّ‬ ‫ﺍﻟﺬﻯ ﻟﻪ ّ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﻮﺿﻴﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺣﮑﻢ ﺩﺭ ﮐﻞ ﻭ ﺑﻌﺾ ﻫﺮ ﺩﻭ ﺟﺎﺭﻯ ﺍﺳﺖ ﻳﻌﻨﻰ ﻫﺮ‬ ‫ﺫﺭﻳﻪ ﺭﺍﺟﻊ ﻭ ﺛﻠﺚ ﺑﻪ ﺑﻴﺖ ﻋﺪﻝ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ‬ ‫ﻭﺭﺍﺙ ﻧﺒﺎﺷﻨﺪ ﺩﻭ ﺛﻠﺚ ﺑﻪ ّ‬ ‫ﮐﺪﺍﻡ ﺍﺯ ﺳﺎﻳﺮ ّ‬

‫ﻓﻘﺮﮤ ‪. (٧‬‬

‫ﺹ ‪١٣٦‬‬

‫ﺍﻟﺬﮐﺮﺍﻥ ﺩﻭﻥ‬ ‫ﻟﻠﺬﺭﻳﺔ ﻣﻦ ّ‬ ‫‪ -٤٤‬ﻭ ﺟﻌﻠﻨﺎ ّ‬ ‫ﺍﻟﺪﺍﺭ ﺍﻟﻤﺴﮑﻮﻧﺔ ﻭ ﺍﻻﻟﺒﺴﺔ ﺍﻟﻤﺨﺼﻮﺻﺔ ّ ّ ّ‬ ‫ﺍﻟﻮﺭﺍﺙ )ﺑﻨﺪ ‪(٢٥‬‬ ‫ﺍﻻﻧﺎﺙ ﻭ ّ‬

‫ﺩﺭ ﻟﻮﺣﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺑﻴﺖ ﻣﺴﮑﻮﻧﻰ ﻭ ﺍﻟﺒﺴﮥ ﻣﺨﺼﻮﺻﻪ ‪ ،‬ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ‬ ‫ﺗﻌﻠﻖ ﻣﻰ ﻳﺎﺑﺪ ‪ .‬ﺍﮔﺮ ﭘﺴﺮ ﺍﺭﺷﺪ ﺣﻴﺎﺕ ﺩﺍﺷﺘﻪ‬ ‫ﺷﺨﺺ‬ ‫ﻣﺘﻮﻓﻰ ﻣﺮﺩ ﺑﺎﺷﺪ ‪ ،‬ﺑﻪ ﭘﺴﺮﺍﻥ ﺍﻭ ّ‬ ‫ّ‬

‫ﺑﺎﺷﺪ ﻫﺮ ﺩﻭ ﺑﻪ ﺍﻭ ﺭﺍﺟﻊ ﺍﺳﺖ ‪ ،‬ﻭ ّﺍﻻ ﺑﻪ ﭘﺴﺮ ﺛﺎﻧﻰ ﻭ ﺍﮔﺮ ﺛﺎﻧﻰ ﻓﻮﺕ ﺷﺪﻩ ﺑﺎﺷﺪ ﺑﻪ ﭘﺴﺮ‬

‫ﻋﻠﻰ ٰﺫﻟﮏ ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺗﻮﺿﻴﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺍﺯ‬ ‫ﺛﺎﻟﺚ ﻣﻰ ﺭﺳﺪ ﻭ ﻗﺲ‬ ‫ٰ‬

‫ﺍﻟﻬﻴﻪ ﺭﻋﺎﻳﺖ ﺷﺪﻩ ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻟﻮﺣﻰ ﻣﻰ‬ ‫ﺍﻣﺘﻴﺎﺯﺍﺕ ﻭﻟﺪ ﺑﮑﺮ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﺷﺮﺍﻳﻊ ّ‬

‫ﺣﺘﻰ ﻣﻴﺮﺍﺙ‬ ‫ﺍﻟﻬﻴﻪ ﻭﻟﺪ ﺑﮑﺮ ﺍﻣﺘﻴﺎﺯﺍﺕ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺩﺍﺷﺘﻪ ّ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺩﺭ ﺟﻤﻴﻊ ﺷﺮﺍﻳﻊ ّ‬

‫ﺗﻌﻠﻖ ﺑﻪ ﺍﻭ ﺩﺍﺷﺖ ‪ .‬ﻫﻤﺮﺍﻩ ﺑﺎ ﺍﻣﺘﻴﺎﺯﺍﺗﻰ ﮐﻪ ﺑﻪ ﭘﺴﺮ ﺍﺭﺷﺪ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭﻇﺎﻳﻔﻰ ﻫﻢ‬ ‫ﻧﺒﻮﺕ ّ‬ ‫ّ‬ ‫ﻣﻮﻇﻒ ﺍﺳﺖ ﮐﻪ ﻣﺤﻀﴼ ‪‬‬ ‫ﺑﻌﻬﺪﮤ ﺍﻭ ﻭﺍﮔﺬﺍﺭ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﻣﺜ‪ ‬ﻭﻟﺪ ﺑﮑﺮ ﻭﺟﺪﺍﻧﴼ ّ‬

‫ﻭﺭﺍﺙ ﺭﺍ ﻧﻴﺰ ﻣﻠﺤﻮﻅ ﺩﺍﺭﺩ ‪.‬‬ ‫ﻣﻼﺣﻈﮥ ﻣﺎﺩﺭ ﺧﻮﺩ ﺭﺍ ﻧﻤﻮﺩﻩ ﻭ ﺍﺣﺘﻴﺎﺟﺎﺕ ﺳﺎﻳﺮ ّ‬

‫ﻣﺘﻮﻓﻰ‬ ‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺩﺭ ﺑﻴﺎﻥ ﺍﻳﻦ ﻓﻘﺮﻩ ﺍﺯ ﺍﺣﮑﺎﻡ ﺍﺭﺙ ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﮔﺮ ﺷﺨﺺ‬ ‫ّ‬

‫ﺑﻴﺶ ﺍﺯ ﻳﮏ ﺧﺎﻧﮥ ﻣﺴﮑﻮﻧﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ‪ ،‬ﺍﻋﻠﻰ ﻭ ﺍﺷﺮﻑ ﺁﻥ ﺑﻴﻮﺕ ﺑﻪ ﻓﺮﺯﻧﺪ ﺫﮐﻮﺭ ﻣﻰ ﺭﺳﺪ‪.‬‬

‫ﻭﺭﺍﺙ ﺗﻘﺴﻴﻢ ﻣﻰ ﮔﺮﺩﺩ )ﺳﺆﺍﻝ ﻭ‬ ‫ﺳﺎﻳﺮ ﺑﻴﻮﺕ ‪ ،‬ﻫﻤﺮﺍﻩ ﺑﺎ ﺩﻳﮕﺮ ﺍﻣﻮﺍﻝ ﺷﺨﺺ‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ‪ ،‬ﺑﻴﻦ ّ‬ ‫ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٣٤‬ﺍﮔﺮ ﻓﺮﺯﻧﺪ ﺫﮐﻮﺭ ﻣﻮﺟﻮﺩ ﻧﺒﺎﺷﺪ ﺩﻭ ﺛﻠﺚ ﺑﻴﺖ ﻣﺴﮑﻮﻧﻰ ﻭ‬ ‫ﺹ ‪١٣٧‬‬ ‫ﺍﻟﺒﺴﮥ ﻣﺨﺼﻮﺹ ﭘﺪﺭ ﺑﻪ ﺩﺧﺘﺮﺍﻥ ﺍﻭ ﻭ ﺛﻠﺚ ﺩﻳﮕﺮ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺭﺍﺟﻊ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ‪،‬‬ ‫ﻣﺘﻮﻓﻰ ﺯﻥ ﺑﺎﺷﺪ ﻟﺒﺎﺳﻬﺎﻯ ﻣﺴﺘﻌﻤﻞ ﺍﻭ ﺑﻴﻦ‬ ‫ﻓﻘﺮﮤ ‪ . (٧٢‬ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﮔﺮ ﺷﺨﺺ‬ ‫ّ‬ ‫ﺩﺧﺘﺮﺍﻧﺶ ﺑﻪ ﻃﻮﺭ ﻣﺴﺎﻭﻯ ﺗﻘﺴﻴﻢ ﻣﻰ ﮔﺮﺩﺩ ﻭ ﺍﻟﺒﺴﮥ ﻏﻴﺮ ﻣﺴﺘﻌﻤﻞ ‪ ،‬ﺟﻮﺍﻫﺮﺍﺕ ﻭ ﺳﺎﻳﺮ ﺍﻣﻮﺍﻝ‬

‫ﻭﺭﺍﺛﺶ ﺗﻘﺴﻴﻢ ﻣﻰ ﺷﻮﺩ ‪ .‬ﻟﺒﺎﺳﻬﺎﻯ ﻣﺴﺘﻌﻤﻞ ﺍﻭ ﻧﻴﺰ ‪ ،‬ﺍﮔﺮ ﺩﺧﺘﺮ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ‪،‬‬ ‫ﺍﻭ ﺑﻴﻦ ّ‬

‫ﻭﺭﺍﺙ ﺗﻘﺴﻴﻢ ﻣﻰ ﮔﺮﺩﺩ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٣٧‬‬ ‫ﺑﻴﻦ ﻫﻤﮥ ّ‬

‫ﺫﺭﻳﺔ ٓ‬ ‫ﺍﻭﻟﺌﮏ ﻳﺮﺛﻮﻥ ﻣﺎ ﻻﺑﻴﻬﻢ )ﺑﻨﺪ ‪(٢٦‬‬ ‫ﺍﻥ ّ‬ ‫‪ّ -٤٥‬‬ ‫ﺍﻳﺎﻡ ﻭﺍﻟﺪﻩ ﻭ ﻟﻪ ّ ّ‬ ‫ﺍﻟﺬﻯ ﻣﺎﺕ ﻓﻰ ّ‬

‫ﺍﻳﻦ ﻓﻘﺮﻩ ﺍﺯ ﺍﺣﮑﺎﻡ ﺍﺭﺙ ﺩﺭ ﺻﻮﺭﺗﻰ ﺍﺟﺮﺍ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﭘﺴﺮﻯ ﻗﺒﻞ ﺍﺯ ﻓﻮﺕ ﭘﺪﺭ ﻳﺎ ﻣﺎﺩﺭﺵ‬

‫ﻭﻓﺎﺕ ﻧﻤﺎﻳﺪ ‪ .‬ﺍﮔﺮ ﺩﺧﺘﺮﻯ ﻗﺒﻞ ﺍﺯ ﻓﻮﺕ ﻭﺍﻟﺪﻳﻨﺶ ﻭﻓﺎﺕ ﻧﻤﻮﺩﻩ ﻭ ﻓﺮﺯﻧﺪﺍﻧﻰ ﺑﺎﻗﻰ ﮔﺬﺍﺷﺘﻪ‬

‫ﻣﺼﺮﺣﮥ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺗﻘﺴﻴﻢ ﻣﻰ‬ ‫ﻭﺭﺍﺙ‬ ‫ّ‬ ‫ﺑﺎﺷﺪ ‪ ،‬ﺳﻬﻢ ﺍﺭﺙ ﺍﻭ ﺑﻴﻦ ﻫﻔﺖ ﻃﺒﻘﮥ ّ‬ ‫ﮔﺮﺩﺩ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٥٤‬‬

‫ﺍﻟﻰ ﺍﻣﻴﻦ )ﺑﻨﺪ ‪(٢٧‬‬ ‫ﺫﺭﻳﺔ ﺿﻌﺎﻓﴼ ّ‬ ‫‪ -٤٦‬ﻭ ّ‬ ‫ﺍﻟﺬﻯ ﺗﺮﮎ ّ ّ‬ ‫ﺳﻠﻤﻮﺍ ﻣﺎ ﻟﻬﻢ ٰ‬

‫ﺣﻖ ﻧﻔﻮﺳﻰ ﻣﺼﺪﺍﻕ ﻣﻰ ﻳﺎﺑﺪ ﮐﻪ ﺣﺎﻳﺰ ﺻﻔﺎﺗﻰ‬ ‫ﮐﻠﻤﮥ "ﺍﻣﻴﻦ" ﻋﻼﻭﻩ ﺑﺮ ﻣﻌﻨﻰ ﻟﻐﻮﻯ ﺩﺭ ّ‬

‫ﻗﺎﺑﻠﻴﺖ ﺍﻋﺘﻤﺎﺩ ‪ ،‬ﺻﺪﺍﻗﺖ ‪ ،‬ﻭﻓﺎﺩﺍﺭﻯ ‪ ،‬ﺭﺍﺳﺘﻰ ‪،‬‬ ‫ﻧﻈﻴﺮ‬ ‫ّ‬ ‫ﺹ ‪١٣٨‬‬

‫ﺩﺭﺳﺘﮑﺎﺭﻯ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ ﺑﺎﺷﻨﺪ ‪ .‬ﺩﺭ ﺍﺻﻄﻼﺡ ﺣﻘﻮﻗﻰ ﮐﻠﻤﮥ "ﺍﻣﻴﻦ" ﺑﻪ ﻧﻔﻮﺳﻰ ﭼﻮﻥ ﻣﻌﺘﻤﺪ ‪،‬‬

‫ﻣﺘﺼﺪﻯ ‪،‬‬ ‫ﺿﺎﻣﻦ ‪،‬‬ ‫ﻗﻴﻢ ﺍﻃﻼﻕ ﻣﻰ ﺷﻮﺩ ‪.‬‬ ‫ّ‬ ‫ﻭﻟﻰ ﻭ ّ‬ ‫ّ‬ ‫ﺍﻟﺪﻳﻮﻥ ﻟﻮ ﺗﮑﻮﻥ ﻋﻠﻴﻪ ﻭ ﺗﺠﻬﻴﺰ ﺍﻻﺳﺒﺎﺏ ﻟﻠﮑﻔﻦ‬ ‫ﺣﻖ ﺍ‪ ‬ﻭ ّ‬ ‫‪ّ -٤٧‬‬ ‫ﮐﻞ ٰﺫﻟﮏ ﺑﻌﺪ ﺍﺩﺁء ّ‬ ‫ﺍﻟﻤﻴﺖ‬ ‫ﺍﻟﺪﻓﻦ ﻭ ﺣﻤﻞ‬ ‫ﺑﺎﻟﻌﺰﺓ ﻭ ﺍﻻﻋﺘﺰﺍﺯ )ﺑﻨﺪ ‪(٢٨‬‬ ‫ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻴﺖ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﺗﻘﺴﻴﻢ ﺍﺭﺙ ‪ ،‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺗﺼﺮﻳﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻫﺰﻳﻨﮥ ﮐﻔﻦ ﻭ ﺩﻓﻦ ّ‬

‫ﻣﻘﺪﻡ ﺍﺳﺖ ‪ ،‬ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺍﺩﺍء ﺩﻳﻮﻥ ﺍﺳﺖ ﻭ ﺳﭙﺲ ﭘﺮﺩﺍﺧﺖ ﺣﻘﻮﻕ ﺍ‪‬‬ ‫ﺑﺮ ﺳﺎﻳﺮ ﻣﺨﺎﺭﺝ ّ‬

‫)ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ، ١٢٥‬ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٩‬ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﭘﺮﺩﺍﺧﺖ‬ ‫ﻣﺘﻮﻓﻰ ﺳﻮﺍﻯ ﺧﺎﻧﮥ ﻣﺴﮑﻮﻧﻰ ﻭ ﺍﻟﺒﺴﮥ ﻣﺨﺼﻮﺻﻪ ﺗﺄﻣﻴﻦ‬ ‫ﺍﻳﻦ ﻭﺟﻮﻩ ﺑﺎﻳﺪ ﺍﺯ ﻣﺎﺗﺮﮎ ﺷﺨﺺ‬ ‫ّ‬

‫ﺷﻮﺩ ﻭ ﺍﮔﺮ ﮐﺎﻓﻰ ﻧﺒﻮﺩ ﺍﺯ ﺍﻳﻦ ﺍﻣﻮﺍﻝ ﺍﺳﺘﻔﺎﺩﻩ ﺷﻮﺩ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٨٠‬‬ ‫ﺑﺎﻟﻄﺂء )ﺑﻨﺪ ‪(٢٩‬‬ ‫ﻻﻧﻪ ﺑﺪء ّ‬ ‫‪ -٤٨‬ﻗﻞ ٰﻫﺬﺍ ﻟﻬﻮ ﺍﻟﻌﻠﻢ ﺍﻟﻤﮑﻨﻮﻥ ّ‬ ‫ﻳﺘﻐﻴﺮ ّ‬ ‫ﺍﻟﺬﻯ ﻟﻦ ّ‬

‫ﺣﻀﺮﺕ ﻧﻘﻄﮥ ﺍﻭﻟﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻋﺮﺑﻰ ﺩﺭ ﻭﺻﻒ ﺣﮑﻢ ﺍﺭﺙ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ٰ :‬ﺫﻟﮏ ﻣﻦ‬

‫ﻳﺒﺪﻝ ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﺭﻗﺎﻣﻰ‬ ‫ﻳﻐﻴﺮ ﻭ ﻟﻦ ّ‬ ‫ﻣﺨﺰﻭﻥ ﺍﻟﻌﻠﻢ ﻓﻰ ﮐﺘﺎﺏ ﺍ‪ ‬ﻟﻦ ّ‬

‫ﻣﺪﻝ ﺑﺮ ﻋﺮﻓﺎﻥ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪. ‬‬ ‫ﺍﺭﺛﻴﻪ ﺑﺮ ﺣﺴﺐ ﺁﻧﻬﺎ ﺗﻘﺴﻴﻢ ﻣﻰ ﺷﻮﺩ ﺣﺎﻳﺰ ﺭﻣﺰﻯ ﺍﺳﺖ ُ ّ‬ ‫ﮐﻪ ّ‬

‫ﺹ ‪١٣٩‬‬ ‫ﺣﺮﻑ ﻁ ﺩﺭ ﺣﺴﺎﺏ ﺍﺑﺠﺪ ﻣﻌﺎﺩﻝ ﺑﺎ ﻋﺪﺩ ُﻧﻪ )‪(٩‬ﻭ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﺍﻳﻦ ﻋﺪﺩ ﺍﻭﻟﻴﻦ ﺭﻗﻢ‬ ‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ‪.‬‬ ‫ﺍﺳﺖ ﺩﺭ ﺗﻘﺴﻴﻢ ﺍﺭﺙ ‪ .‬ﺯﻳﺮﺍ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺳﻬﻢ ﺍﻭﻻﺩ ﺭﺍ ُﻧﻪ ﻗﺴﻤﺖ ّ‬

‫ﺍﻫﻤﻴﺖ ﻋﺪﺩ ُﻧﻪ ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻌﺎﺩﻝ ﻋﺪﺩ ﺍﺳﻢ ﺍﻋﻈﻢ ﺑﻬﺎء ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ‬

‫ﺍﻟﻈﺎﻫﺮ ﺍﻟﻤﻤﺘﻨﻊ ﺍﻟﻤﻨﻴﻊ )ﻳﺎﺩﺩﺍﺷﺖ‬ ‫ﺑﻪ ﺍﻳﻦ ﺍﺳﻢ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﻗﻮﻟﻪ ﺍﻻﺣﻠﻰ ‪ :‬ﺍﺳﻢ ﺍﻟﻤﺨﺰﻭﻥ ّ‬

‫ﺷﻤﺎﺭﮤ ‪. (٣٣‬‬

‫ﮐﻞ ﻣﺪﻳﻨﺔ ﺍﻥ ﻳﺠﻌﻠﻮﺍ ﻓﻴﻬﺎ ﺑﻴﺖ ﺍﻟﻌﺪﻝ )ﺑﻨﺪ ‪(٣٠‬‬ ‫‪ -٤٩‬ﻗﺪ ﮐﺘﺐ ﺍ‪‬‬ ‫ﻋﻠﻰ ّ‬ ‫ٰ‬

‫ﻣﻠﻰ ﻭ ﺑﻴﻦ‬ ‫ﻣﺆﺳﺴﮥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻫﻴﺄﺗﻬﺎﻯ ﺍﻧﺘﺨﺎﺑﻰ ﮐﻪ ﺩﺭ ﺳﻄﺢ‬ ‫ﻣﺤﻠﻰ ‪ّ ،‬‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻤﻠﻠﻰ ﺑﻪ ﺗﻤﺸﻴﺖ ﺍﻣﻮﺭ ﺟﺎﻣﻌﻪ ﻣﻰ ﭘﺮﺩﺍﺯﺩ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ‬

‫ﻣﺤﻠﻰ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻧﻴﺰ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ّ‬

‫ﮐﻴﻔﻴﺖ‬ ‫ﻣﻠﻰ ﻳﺎ ﻣﻨﻄﻘﻪﺍﻯ( ﺭﺍ ﺻﺎﺩﺭ ﻭ‬ ‫ﺩﺭ ﺍﻟﻮﺍﺡ ﻭﺻﺎﻳﺎ ﺩﺳﺘﻮﺭ ﺗﺸﮑﻴﻞ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺧﺼﻮﺻﻰ ) ّ‬ ‫ّ‬ ‫ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍ ﺗﺸﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬

‫ﻣﺤﻠﻰ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﻫﻴﺄﺕ ﺩﺭ ﻧﻘﺎﻃﻰ‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻣﺬﮐﻮﺭ ﺩﺭ ﺁﻳﮥ ﻓﻮﻕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ّ‬ ‫ﺗﺸﮑﻴﻞ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺗﻌﺪﺍﺩ ﻣﺆﻣﻨﻴﻦ ﻣﻘﻴﻢ ﻭ ﺑﺎﻟﻎ ﺁﻥ ﺑﻪ ُﻧﻪ ﻧﻔﺮ ﻳﺎ ﺑﻴﺸﺘﺮ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ ‪.‬‬

‫ﻣﻮﻗﺘﺎ ﺑﻴﺴﺖ ﻭ ﻳﮏ ﺳﺎﻟﮕﻰ‬ ‫ﺣﻀﺮﺕ‬ ‫ﺳﻦ ﺑﻠﻮﻍ ﺍﺩﺍﺭﻯ ﺭﺍ ّ‬ ‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﻨﻈﻮﺭ ّ‬ ‫ّ‬ ‫ﻣﻘﺮﺭ ﻭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ‬ ‫ّ‬ ‫ﺹ ‪١٤٠‬‬

‫ﺑﻪ ﺍﺭﺍﺩﮤ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺁﺗﻴﻪ ﻗﺎﺑﻞ ﺗﻐﻴﻴﺮ ﺍﺳﺖ ‪.‬‬

‫ﻣﻠﻰ ﻣﻮﺳﻮﻣﻨﺪ ‪.‬‬ ‫ﻣﺤﻠﻰ ﻭ ﺧﺼﻮﺻﻰ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺑﻪ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ‬ ‫ﺑﻴﻮﺕ ﻋﺪﻝ‬ ‫ﻣﺤﻠﻰ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻣﻮﻗﺖ ﺍﺳﺖ ‪ ...‬ﺩﺭ ﺁﻳﻨﺪﻩ ﭼﻮﻥ ﻣﻘﺎﺻﺪ ﻭ ﻣﻘﺎﻡ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺑﻬﺘﺮ ﻣﻔﻬﻮﻡ ﻭ‬ ‫ﺍﻳﻦ ﺗﺴﻤﻴﻪ ّ‬

‫ﺷﻨﺎﺧﺘﻪ ﺷﻮﺩ ﺍﻳﻦ ﻫﻴﺄﺗﻬﺎ ﺑﻪ ﺍﺳﻢ ﺷﺎﻳﺴﺘﻪ ﻭ ﺩﺍﺋﻤﻴﺸﺎﻥ ‪ ،‬ﻳﻌﻨﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻧﺎﻣﻴﺪﻩ‬ ‫ﺍﻣﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﻳﻦ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﻓﻘﻂ ﻧﺎﻣﺸﺎﻥ ﺗﻐﻴﻴﺮ ﻧﻤﻰ ﻳﺎﺑﺪ ﺑﻠﮑﻪ‬ ‫ﺧﻮﺍﻫﻨﺪ ﺷﺪ ‪ّ .‬‬

‫ﺍﺧﺘﻴﺎﺭﺍﺕ ﻭ ﻣﺴﺌﻮﻟﻴﺘﻬﺎﻯ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺑﺮ ﻭﻇﺎﻳﻒ ﮐﻨﻮﻧﻰ ﺁﻧﻬﺎ ﺍﻓﺰﻭﺩﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﮐﻪ ﻣﻨﺎﺳﺐ‬

‫ﻭ ﻣﻄﺎﺑﻖ ﺑﺎ ﺷﻨﺎﺳﺎﺋﻰ ﺑﻴﺸﺘﺮ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ‬

‫ﻧﻪ ﻓﻘﻂ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﮏ ﻧﻈﺎﻡ ﺩﻳﻨﻰ ﺑﻠﮑﻪ ﺑﻪ ﺻﻮﺭﺕ ﺩﻳﻦ ﺭﺳﻤﻰ ﻳﮏ ﮐﺸﻮﺭ ﻣﺴﺘﻘﻞ ﺷﻨﺎﺧﺘﻪ ﺧﻮﺍﻫﻨﺪ‬

‫ﺷﺪ ‪) .‬ﺗﺮﺟﻤﻪ(‬

‫‪ -٥٠‬ﻋﺪﺩ ﺍﻟﺒﻬﺂء )ﺑﻨﺪ ‪(٣٠‬‬

‫ﮐﻠﻤﮥ "ﺑﻬﺎء" ﺑﻪ ﺣﺴﺎﺏ ﺍﺑﺠﺪ ﻣﻌﺎﺩﻝ ﻋﺪﺩ ‪ ٩‬ﺍﺳﺖ ‪ .‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﺤﺎﻓﻞ‬

‫ﺍﻗﻞ‬ ‫ﺭﻭﺣﺎﻧﻰ‬ ‫ﻣﺤﻠﻰ ﻭ ّ‬ ‫ّ‬ ‫ﻣﻠﻰ ﻫﺮ ﮐﺪﺍﻡ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ُﻧﻪ )‪ (٩‬ﻋﻀﻮ ﺩﺍﺭﻧﺪ ‪ .‬ﺍﻳﻦ ﺣﺪ ّ‬ ‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬ ‫ﺗﻌﺪﺍﺩ ﺍﻋﻀﺎﺋﻰ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ّ ‬‬ ‫ﺹ ‪١٤١‬‬

‫ﺍﻟﺮﺣﻤﻦ ﺑﻴﻦ ﺍﻻﻣﮑﺎﻥ )ﺑﻨﺪ ‪(٣٠‬‬ ‫‪ -٥١‬ﻳﻨﺒﻐﻰ ﻟﻬﻢ ﺍﻥ ﻳﮑﻮﻧﻮﺍ ﺍﻣﻨﺂء ّ ٰ‬

‫ﻣﺤﻠﻰ ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻣﻠﻰ ﻭ‬ ‫ّ‬ ‫ﮐﻠﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ّ‬ ‫ﺍﺧﺘﻴﺎﺭﺍﺕ ﻭ ﻭﻇﺎﻳﻒ ّ‬

‫ﺷﺮﺍﻳﻂ ﻋﻀﻮﻳﺖ ﺁﻧﻬﺎ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﻧﻴﺰ ﺩﺭ ﺗﻮﺍﻗﻴﻊ ﺣﻀﺮﺕ‬ ‫ﻣﺆﺳﺴﺎﺕ‬ ‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻭ ﺗﻮﺿﻴﺤﺎﺕ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﻨﺪﺭﺝ ﺍﺳﺖ ‪ .‬ﻭﻇﺎﻳﻒ ﻋﻤﺪﮤ ﺍﻳﻦ ّ‬ ‫ّ‬ ‫ﻣﻌﻴﻦ‬ ‫ﻣﻠﻰ ﻭ‬ ‫ّ‬ ‫ﺩﺭ ﺍﺳﺎﺳﻨﺎﻣﮥ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻭ ﻧﻈﺎﻣﻨﺎﻣﻪ ﻫﺎﻯ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ّ‬ ‫ﻣﺤﻠﻰ ّ‬

‫ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ -٥٢‬ﻭ ﻳﺸﺎﻭﺭﻭﺍ ﻓﻰ ﻣﺼﺎﻟﺢ ﺍﻟﻌﺒﺎﺩ )ﺑﻨﺪ ‪(٣٠‬‬ ‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺍﻣﺮ ﻣﺸﻮﺭﺕ ﺭﺍ ﻳﮑﻰ ﺍﺯ ﺍﺻﻮﻝ ﺍﺳﺎﺳﻰ ﺁﺋﻴﻦ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺑﻪ ﻣﺆﻣﻨﻴﻦ‬ ‫ﻣﺘﻤﺴﮏ ﺷﻮﻳﺪ ﭼﻪ ﮐﻪ ﺍﻭﺳﺖ ﺳﺮﺍﺝ ﻫﺪﺍﻳﺖ ﺭﺍﻩ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺩﺭ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﺑﻪ ﻣﺸﻮﺭﺕ‬ ‫ّ‬

‫ﻧﻤﺎﻳﺪ ﻭ ﺁﮔﺎﻫﻰ ﻋﻄﺎ ﮐﻨﺪ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺍﻣﺮ ﻣﺸﻮﺭﺕ ﺭﺍ ﻳﮑﻰ ﺍﺯ ﺍﺻﻮﻝ ُﻣﺤﮑﻤﮥ‬ ‫ّ‬

‫ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﻣﺤﺴﻮﺏ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺩﺭ ﺭﺳﺎﻟﮥ *)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ(* ‪،‬‬

‫ﺍﺗﻔﺎﻕ ﺁﺭﺍء‬ ‫ﺍﺗﺨﺎﺫ ﺗﺼﻤﻴﻢ ﺍﻫﻤﻴﺖ ﺣﺼﻮﻝ ّ‬ ‫ﻓﻘﺮﮤ ‪ ٩٩‬ﻃﺮﻳﻘﻪﺍﻯ ﺍﺯ ﻣﺸﺎﻭﺭﻩ ﺭﺍ ﺑﻴﺎﻥ ﻭ ﺩﺭ ّ‬

‫ﺍﮐﺜﺮﻳﺖ ﻗﺎﻃﻊ‬ ‫ﺍﺗﻔﺎﻕ ﺁﺭﺍء ﺣﺎﺻﻞ ﻧﺸﻮﺩ ‪ ،‬ﺭﺃﻯ‬ ‫ّ‬ ‫ﺭﺍ ﺗﺄﮐﻴﺪ ﻧﻤﻮﺩﻩ ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﮔﺮ ّ‬ ‫ﺍﺳﺖ ‪ .‬ﺑﻨﺎ ﺑﺮ ﺗﺼﺮﻳﺢ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻳﻦ ﻧﺤﻮﮤ ﻣﺸﻮﺭﺕ ﮐﻪ ﺩﺭ ﻓﻘﺮﮤ ﻓﻮﻕ‬

‫ﺹ ‪١٤٢‬‬

‫ﻣﺬﮐﻮﺭ ﺷﺪﻩ ﻗﺒﻞ ﺍﺯ ﺗﺄﺳﻴﺲ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﭘﺎﺳﺦ ﺑﻪ ﺳﺆﺍﻟﻰ ﺩﺭ ﺑﺎﺭﮤ ﺍﻣﺮ‬

‫ﻣﺸﻮﺭﺕ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪ .‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺗﺄﻳﻴﺪ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﻳﺠﺎﺩ‬

‫ﺍﺣﺒﺎء ﺩﺭ ﺍﻣﻮﺭ ﺍﺳﺖ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﻣﺎﻧﻊ ﺍﺯ ﺍﻳﻦ‬ ‫ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ﮐﻪ ﻫﻤﻮﺍﺭﻩ ﻣﺮﺟﻊ ﻭ ﻣﺴﺎﻋﺪ ّ‬ ‫ﻧﻤﻰ ﺷﻮﺩ ﮐﻪ ﻳﺎﺭﺍﻥ ﺍﺯ ﻃﺮﻳﻖ ﻣﺬﮐﻮﺭ ﺩﺭ ﺭﺳﺎﻟﮥ *)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ(* ﻧﻴﺰ ﭘﻴﺮﻭﻯ ﻧﻤﺎﻳﻨﺪ ‪.‬‬

‫ﺍﺣﺒﺎء ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﻣﺎﻳﻞ ﺑﺎﺷﻨﺪ ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﺍﺯ ﺍﻳﻦ ﺭﻭﺵ ﺑﺮﺍﻯ ﻣﺸﻮﺭﺕ ﺩﺭ ﻣﺴﺎﺋﻞ‬ ‫ﻟﺬﺍ ّ‬

‫ﺷﺨﺼﻰ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨﻨﺪ ‪.‬‬

‫ﻋﻤﺮﻭﺍ ﺑﻴﻮﺗﴼ ﺑﺎﮐﻤﻞ ﻣﺎ ﻳﻤﮑﻦ ﻓﻰ ﺍﻻﻣﮑﺎﻥ )ﺑﻨﺪ ‪(٣١‬‬ ‫‪ّ -٥٣‬‬

‫ﺣﻖ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﻣﻌﺒﺪ ﺑﻨﺎﻯ ﻣﺮﮐﺰﻯ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ‬ ‫ﻣﻌﺒﺪ ﺑﻬﺎﺋﻰ‬ ‫ﻣﺨﺘﺺ ﺑﻪ ﺳﺘﺎﻳﺶ ﻭ ﻋﺒﺎﺩﺕ ّ‬ ‫ّ‬ ‫ﻓﻌﺎﻟﻴﺘﻬﺎﻯ‬ ‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﺗﻴﻪ ﻋﻼﻭﻩ ﺑﺮ‬ ‫ﻣﺤﻞ ﻋﺒﺎﺩﺕ ﺷﺎﻣﻞ ﻣﻠﺤﻘﺎﺗﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐﻪ ﺑﻪ ّ‬ ‫ّ‬

‫ﺍﺟﺘﻤﺎﻋﻰ ‪ ،‬ﺑﺸﺮ ﺩﻭﺳﺘﻰ ‪ ،‬ﺗﺮﺑﻴﺘﻰ ﻭ ﻋﻠﻤﻰ ﺍﺧﺘﺼﺎﺹ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺸﺮﻕ‬ ‫ﺍﻻﺫﮐﺎﺭ ﺭﺍ ﺍﺯ ﺍﻋﻈﻢ ﺗﺄﺳﻴﺴﺎﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺗﻮﺻﻴﻒ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ ،‬ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ‬ ‫ّ‬ ‫ﻣﻌﺮﻓﻰ‬ ‫ﺣﻖ ﻭ ﺧﺪﻣﺖ ﺑﻪ ﺧﻠﻖ ّ‬ ‫ﺍﻣﺮﺍ‪ ‬ﺁﻥ ﺭﺍ ﻧﻤﻮﻧﮥ ﺑﺎﺭﺯﻯ ﺍﺯ ﺍﺭﺗﺒﺎﻁ ﻭ ﺍﻣﺘﺰﺍﺝ ﻋﺒﺎﺩﺕ ّ‬

‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ .‬ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻧﻈﺮ ﻣﺒﺎﺭﮎ ﺭﺍ ﺑﻪ ﺁﺗﻴﮥ ﺍﻳﻦ ﻣﺸﺮﻭﻉ ﻣﻌﻄﻮﻑ ﺩﺍﺷﺘﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‬ ‫ﻣﺘﻔﺮﻋﺎﺕ ﺁﻥ ﻋﺎﺟﺰﺍﻥ ﺭﺍ ﺁﺳﺎﻳﺶ ﺑﺨﺸﺪ ‪ ،‬ﻓﻘﺮﺍ ﺭﺍ ﺩﺳﺘﮕﻴﺮ‬ ‫ﮐﻪ ﻣﻌﺒﺪ ﺑﻬﺎﺋﻰ ﻭ‬ ‫ّ‬ ‫ﺹ ‪١٤٣‬‬

‫ﺗﺴﻠﻰ ﻋﻄﺎ ﮐﻨﺪ ﻭ ﻧﺎﺩﺍﻧﺎﻥ ﺭﺍ ﺗﺮﺑﻴﺖ‬ ‫ﺷﻮﺩ ‪ ،‬ﻣﺴﺎﻓﺮﺍﻥ ﺭﺍ ﻣﺄﻭﻯ ﺩﻫﺪ ‪ ،‬ﻏﻢ ﺯﺩﮔﺎﻥ ﺭﺍ ّ‬ ‫ﻧﻤﺎﻳﺪ ‪) .‬ﺗﺮﺟﻤﻪ(‬

‫ﻗﺮﻯ ﻣﻌﺎﺑﺪ ﺑﻬﺎﺋﻰ ﺑﻨﺎ ﺧﻮﺍﻫﺪ ﺷﺪ ‪.‬‬ ‫ﺩﺭ ﻣﺴﺘﻘﺒﻞ ّ‬ ‫ﺍﻳﺎﻡ ﺩﺭ ﻫﻤﮥ ﻣﺪﻥ ﻭ ٰ‬

‫ﺣﺞ ﺍﻟﺒﻴﺖ )ﺑﻨﺪ ‪(٣٢‬‬ ‫‪ -٥٤‬ﻗﺪ ﺣﮑﻢ ﺍ‪ ‬ﻟﻤﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻨﮑﻢ ّ‬

‫ﺍﻳﻦ ﺣﮑﻢ ﻣﺮﺑﻮﻁ ﺑﻪ ﺯﻳﺎﺭﺕ ﺩﻭ ﺑﻴﺖ ﻣﺒﺎﺭﮎ ﺍﺳﺖ ‪ ،‬ﻳﮑﻰ ﺑﻴﺖ ﺣﻀﺮﺕ ﻧﻘﻄﮥ ﺍﻭﻟﻰ ﺩﺭ ﺷﻴﺮﺍﺯ ﻭ‬

‫ﺩﻳﮕﺮﻯ ﺑﻴﺖ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ )ﺑﻴﺖ ﺍﻋﻈﻢ( ﺩﺭ ﺑﻐﺪﺍﺩ ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ‬

‫ﺣﺞ ﻳﮑﻰ ﺍﺯ ﺩﻭ ﺑﻴﺖ ﺑﺮﺍﻯ ﺍﺟﺮﺍﻯ ﺍﻳﻦ ﺣﮑﻢ ﮐﺎﻓﻰ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﺍﺕ ‪ ٢٥‬ﻭ‬ ‫ّ‬

‫‪ .(٢٩‬ﺩﺭ ﺩﻭ ﻟﻮﺡ‬ ‫ﺣﺞ ﻣﻌﺮﻭﻑ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪(١٠‬ﺣﻀﺮﺕ‬ ‫ﻣﺠﺰﺍ ﮐﻪ ﺑﻪ ﺳﻮﺭﮤ ّ‬ ‫ّ‬ ‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﻟﻬﺬﺍ ﺑﺠﺎ‬ ‫ﺣﺞ ﺭﺍ ﺑﺮﺍﻯ ﺯﻳﺎﺭﺕ ﻫﺮ ﻳﮏ ﺍﺯ ﺩﻭ ﺑﻴﺖ ّ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺁﺩﺍﺏ ّ‬ ‫ﺣﺞ ﺑﺎ ﺯﻳﺎﺭﺕ ﻧﻤﻮﺩﻥ ﻋﺎﺩﻯ ﺍﻳﻦ ﺩﻭ ﺑﻴﺖ ﻓﺮﻕ ﺩﺍﺭﺩ ‪.‬‬ ‫ﺁﻭﺭﺩﻥ ّ‬

‫ﻣﻘﺪﺱ ﻳﻌﻨﻰ ﺭﻭﺿﮥ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺑﻬﺠﻰ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﭘﺲ ﺍﺯ ﺻﻌﻮﺩ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﻣﺮﻗﺪ ّ‬

‫ﺍﻟﻨﻔﻮﺱ‬ ‫ﺭﺍ ﺯﻳﺎﺭﺗﮕﺎﻩ ﺍﻫﻞ ﺑﻬﺎء ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ‪ .‬ﺩﺭ ﻟﻮﺣﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻭﺍﺟﺐ‬ ‫ﻋﻠﻰ ّ‬ ‫ﮐﻞ ّ‬ ‫ٰ‬ ‫ﺍﻟﻤﻌﻈﻢ ﻓﻰ‬ ‫ﺍﻟﻤﮑﺮﻡ ﻓﻰ ﺍﻟﻌﺮﺍﻕ ﻭ ﺍﻟﺒﻴﺖ‬ ‫ﺍﻟﻤﻘﺪﺳﺔ ﻭ ﺍﻟﺒﻴﺖ‬ ‫ﻟﺘﺮﺑﺔ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻥ ﻳﺰﻭﺭﻭﺍ ‪ ...‬ﺍ ّ‬

‫ﺷﻴﺮﺍﺯ ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ٰ :‬ﻫﺬﺍ ﻭﺍﺟﺐ ﻋﻨﺪ‬ ‫ﺹ ‪١٤٤‬‬

‫ﺍﻻﺳﺘﻄﺎﻋﺔ ﻭ ﺍﻻﻗﺘﺪﺍﺭ ﻭ ﻋﺪﻡ ﺍﻟﻤﻮﺍﻧﻊ ‪ .‬ﺑﺮﺍﻯ ﺯﻳﺎﺭﺕ ﺭﻭﺿﮥ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺑﻬﺠﻰ ﺁﺩﺍﺏ‬ ‫ﻣﻘﺮﺭ ﻧﻔﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬ ‫ﻣﺨﺼﻮﺻﻰ ﺭﺍ ّ‬

‫ﻋﻨﻬﻦ ﺭﺣﻤﺔ ﻣﻦ ﻋﻨﺪﻩ )ﺑﻨﺪ ‪(٣٢‬‬ ‫ﺍﻟﻨﺴﺂء ﻋﻔﺎ ﺍ‪‬‬ ‫ّ‬ ‫‪ -٥٥‬ﺩﻭﻥ ّ‬

‫ﻣﺪﺕ ﺣﻴﺎﺕ ﺑﺮﺍﻯ‬ ‫ﺣﺞ ﺭﺍ ﻳﮏ ﻣﺮﺗﺒﻪ ﺩﺭ ّ‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﺣﮑﻢ ﻭﺟﻮﺏ ّ‬

‫ﻣﺆﻣﻨﻴﻨﻰ ﮐﻪ ﺍﺯ ﻧﻈﺮ ﻣﺎﻟﻰ ﺍﺳﺘﻄﺎﻋﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻧﺎﺯﻝ ﻭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺗﮑﻠﻴﻒ ﺭﺍ ﺍﺯ ﻧﺴﺎء‬ ‫ﻣﺸﻘﺘﻰ ﺩﺭ ﺳﺒﻴﻞ ﻭﺍﺭﺩ ﻧﻴﺎﻳﺪ ‪.‬‬ ‫ﺑﺮﺩﺍﺷﺘﻪ ﺗﺎ ﺁﻧﮑﻪ ﺑﺮ ﺁﻧﻬﺎ‬ ‫ّ‬

‫ﺣﺞ ﻣﻌﺎﻑ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﻃﺒﻖ ﺗﻮﺿﻴﺢ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻧﻴﺰ ﻧﺴﺎء ﺭﺍ ﺍﺯ ﺍﺟﺮﺍﻯ ﺣﮑﻢ ّ‬ ‫ﺣﺞ ﺭﺍ ﺑﺠﺎ ﺁﻭﺭﻧﺪ ‪.‬‬ ‫ﺍﻋﻈﻢ ﺍﻳﻦ ﻣﻌﺎﻓﻴﺖ ﺍﺳﺖ ﻧﻪ ﺗﺤﺮﻳﻢ ﻭ ﻧﺴﻮﺍﻥ ﻣﺨﺘﺎﺭﻧﺪ ﺣﮑﻢ ّ‬

‫‪ -٥٦‬ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻣﺮ ﻣﻦ ﺍﻻﻣﻮﺭ )ﺑﻨﺪ ‪(٣٣‬‬

‫ﺑﺮ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎء ﻭﺍﺟﺐ ﺷﺪﻩ ﮐﻪ ﺑﻪ ﮐﺴﺐ ﻭ ﺣﺮﻓﻪﺍﻯ ﺍﺷﺘﻐﺎﻝ ﻭﺭﺯﻧﺪ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﻣﻰ‬

‫ﺍﻟﺤﻖ ‪ .‬ﺍﻫﻤﻴﺖ ﺭﻭﺣﺎﻧﻰ ﻭ ﻋﻤﻠﻰ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻭ ﺟﻌﻠﻨﺎ ﺍﺷﺘﻐﺎﻟﮑﻢ ﺑﻬﺎ ﻧﻔﺲ ﺍﻟﻌﺒﺎﺩﺓ ‪‬‬ ‫ّ‬

‫ﺍﻳﻦ ﺣﮑﻢ ﻭ ﻣﺴﺌﻮﻟﻴﺖ ﻣﺘﻘﺎﺑﻞ ﻓﺮﺩ ﻭ ﺟﺎﻣﻌﻪ ﺑﺮﺍﻯ ﺍﺟﺮﺍﻯ ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ‬ ‫ﺍﻻﻣﺮ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺗﺤﺮﻳﺮ ﻳﺎﻓﺘﻪ ﭼﻨﻴﻦ ﺑﻴﺎﻥ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪:‬‬ ‫ّ‬

‫ﺹ ‪١٤٥‬‬ ‫ﺍﺣﺒﺎء ﺑﻪ ﺷﻐﻠﻰ ﺍﺯ ﺍﺷﻐﺎﻝ ﻣﺸﻐﻮﻝ‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﺩﺳﺘﻮﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺑﺎﺭﮤ ﺍﻳﻨﮑﻪ ّ‬

‫ﻣﺆﮐﺪ ﺍﺳﺖ ‪ ،‬ﺑﻪ ﺧﺼﻮﺹ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ﺷﻮﻧﺪ‪ ،‬ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﮎ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﺴﻴﺎﺭ ّ‬ ‫ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺻﺮﻳﺤﴼ ﻣﻰ ﺭﺳﺎﻧﺪ ﮐﻪ ﻧﻔﻮﺱ ﻣﻬﻤﻠﻪ ﮐﻪ ﺗﻤﺎﻳﻞ ﺑﻪ ﮐﺎﺭ ﻧﺪﺍﺭﻧﺪ‬

‫ﺩﺭ ﺑﺴﺎﻁ ﻧﻈﻢ ﺑﺪﻳﻊ ﺍﻟﻬﻰ ﻣﺤﺒﻮﺏ ﻭ ﻣﻘﺒﻮﻝ ﻧﻴﺴﺘﻨﺪ ‪ .‬ﺑﺮ ﺍﺳﺎﺱ ﺍﻳﻦ ﺣﮑﻢ ﻣﺤﮑﻢ ‪ ،‬ﺣﻀﺮﺕ‬

‫ﮐﻠﻰ ﺍﺯ ﺻﻔﺤﮥ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ‬ ‫ﺗﮑﺪﻯ ﻧﻪ ﺗﻨﻬﺎ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺑﻪ ّ‬ ‫ّ‬

‫ﻣﻮﻇﻔﻨﺪ ﻭﺳﺎﺋﻠﻰ‬ ‫ﺭﻭﺯﮔﺎﺭ ﻣﺤﻮ ﮔﺮﺩﺩ ‪ .‬ﮐﺴﺎﻧﻰ ﮐﻪ ﺯﻣﺎﻡ ﺗﺸﮑﻴﻼﺕ ﺟﺎﻣﻌﻪ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﻧﺪ ّ‬

‫ﻓﺮﺍﻫﻢ ﮐﻨﻨﺪ ﺗﺎ ﻫﺮ ﻓﺮﺩﻯ ﺍﺯ ﺍﻓﺮﺍﺩ ﻓﺮﺻﺖ ﻳﺎﺑﺪ ﻭ ﺑﻪ ﮐﺴﺐ ﺣﺮﻓﻪ ﻭ ﺻﻨﻌﺘﻰ ﻧﺎﺋﻞ ﺷﻮﺩ ‪ .‬ﻭ‬

‫ﺍﺗﺨﺎﺫ ﮐﻨﻨﺪ ﺗﺎ ﺍﻳﻦ ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﮐﺎﺭﺩﺍﻧﻰ ‪ ،‬ﻫﻢ ﺑﺨﺎﻃﺮ ﺗﺮﻭﻳﺞ ﻧﻔﺲ‬ ‫ﻫﻤﭽﻨﻴﻦ ﺑﺎﻳﺪ ﺗﺪﺍﺑﻴﺮﻯ ّ‬

‫ﺣﺮﻓﻪ ﻭ ﻫﻢ ﺑﻪ ﺧﺎﻃﺮ ﺍﻣﺮﺍﺭ ﻣﻌﺎﺵ ﺁﻥ ﻓﺮﺩ ‪ ،‬ﺑﻪ ﮐﺎﺭ ﺭﻭﺩ ‪ .‬ﺑﺮ ﻫﺮ ﻓﺮﺩﻯ ﺍﺯ ﺍﻓﺮﺍﺩ ‪ ،‬ﻭﻟﻮ‬

‫ﻫﺮ ﻗﺪﺭ ﺩﭼﺎﺭ ﻣﻮﺍﻧﻊ ﻭ ﻣﺤﺪﻭﺩﻳﺖ ﺑﺎﺷﺪ ‪ ،‬ﻭﺍﺟﺐ ﺍﺳﺖ ﺑﻪ ﮐﺎﺭ ﻭ ﭘﻴﺸﻪﺍﻯ ﺍﺷﺘﻐﺎﻝ ﻭﺭﺯﺩ ‪ ،‬ﭼﻮﻥ‬

‫ﻧﻴﺖ ﺧﺪﻣﺖ ﻫﻤﺮﺍﻩ ﺑﺎﺷﺪ ‪ ،‬ﺑﻪ ﻣﻮﺟﺐ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﮐﺎﺭ ‪ ،‬ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﻭﻗﺘﻰ ﺑﺎ ّ‬

‫ﻣﺘﻀﻤﻦ ﻓﺎﻳﺪﮤ ﻋﻤﻮﻣﻰ ﺍﺳﺖ ‪ ،‬ﺑﻠﮑﻪ ﺑﻨﻔﺴﻪ ﺩﺍﺭﺍﻯ‬ ‫ﻧﻮﻋﻰ ﻋﺒﺎﺩﺕ ﺍﺳﺖ ‪ .‬ﮐﺎﺭ ﻧﻪ ﺗﻨﻬﺎ‬ ‫ّ‬ ‫ﺹ ‪١٤٦‬‬

‫ﺗﻘﺮﺏ ﻣﺎ ﺑﻪ ﺩﺭﮔﺎﻩ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﻣﻰ ﮔﺮﺩﺩ‬ ‫ﻗﺪﺭ ﻭ ﻣﻨﺰﻟﺘﻰ ﻣﺨﺼﻮﺹ ﺍﺳﺖ ‪ .‬ﺯﻳﺮﺍ ﻣﻮﺟﺐ ّ‬ ‫ﮐﻪ ﻣﻘﺼﺪ ﺍﻟﻬﻰ ﺭﺍ ﺑﺮﺍﻯ ﺣﻴﺎﺕ ﺧﻮﺩ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﻬﺘﺮ ﺍﺩﺭﺍﮎ ﻧﻤﺎﺋﻴﻢ ‪ .‬ﺑﻨﺎ ﺑﺮ ﺍﻳﻦ ﻭﺍﺿﺢ‬

‫ﺍﺳﺖ ﺛﺮﻭﺗﻰ ﮐﻪ ﺍﺯ ﺭﺍﻩ ﺍﺭﺙ ﺑﻪ ﺩﺳﺖ ﺁﻳﺪ ﻫﻴﭻ ﮐﺲ ﺭﺍ ﺍﺯ ﮐﺎﺭ ﺭﻭﺯﺍﻧﻪ ﻣﻌﺎﻑ ﻧﻤﻰ ﻧﻤﺎﻳﺪ ‪.‬‬

‫)ﺗﺮﺟﻤﻪ(‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﮔﺮ ﻧﻔﺴﻰ ﻋﺎﺟﺰ ﺑﺎﺷﺪ ﻳﺎ ﺑﻪ‬

‫ﻓﻘﺮ ﺷﺪﻳﺪ ﺍﻓﺘﺪ ﻭ ﭼﺎﺭﻩﺍﻯ ﻧﺘﻮﺍﻧﺪ ﺍﻏﻨﻴﺎء ﻳﺎ ﻭﮐﻼء ﺑﺎﻳﺪ ﭼﻴﺰﻯ ﻣﺒﻠﻐﻰ ﺩﺭ ﻫﺮ ﻣﺎﻫﻰ ﺍﺯ‬ ‫ﻣﻠﺖ ﺍﺳﺖ ﮐﻪ‬ ‫ﻣﻌﻴﻦ ﮐﻨﻨﺪ ﺗﺎ ﺑﺎ ﺍﻭ ﮔﺬﺭﺍﻥ ﮐﻨﺪ ‪ ...‬ﻣﻘﺼﺪ ﺍﺯ ﻭﮐﻼء ﻭﮐﻼﻯ ّ‬ ‫ﺑﺮﺍﻯ ﺍﻭ ّ‬

‫ﺗﮑﺪﻯ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪(.‬‬ ‫ﺍﻋﻀﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﺑﺎﺷﺪ ‪ ) .‬ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ١٦٢‬ﺩﺭ ﺑﺎﺭﮤ‬ ‫ّ‬

‫ﺩﺭ ﻣﻮﺭﺩ ﺍﻳﻦ ﺣﮑﻢ ﺍﺯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺳﺆﺍﻝ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺁﻳﺎ ﻋﻼﻭﻩ ﺑﺮ ﺷﻮﻫﺮ ‪ ،‬ﻫﻤﺴﺮ‬

‫ﺍﻭ ﻧﻴﺰ ﻣﻠﺰﻡ ﺍﺳﺖ ﮐﻪ ﺑﺮﺍﻯ ﺍﻣﺮﺍﺭ ﻣﻌﺎﺵ ﺑﻪ ﮐﺎﺭﻯ ﻣﺸﻐﻮﻝ ﺷﻮﺩ ‪ .‬ﺩﺭ ﺟﻮﺍﺏ ﭼﻨﻴﻦ ﺗﻮﺿﻴﺢ‬ ‫ﺍﺣﺒﺎء ﺑﺎﻳﺪ ﺑﻪ ﮐﺎﺭﻯ ﺍﺷﺘﻐﺎﻝ ﻭﺭﺯﻧﺪ ﮐﻪ‬ ‫ﺩﺍﺩﻩﺍﻧﺪ ﮐﻪ ﺑﻪ ﻣﻮﺟﺐ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ّ ‬‬

‫ﻣﺘﻮﺟﻪ ﺧﻮﺩ ﺁﻥ ﻧﻔﻮﺱ ﻭ ﺳﺎﻳﺮﻳﻦ ﮔﺮﺩﺩ ﻭ ﺍﺩﺍﺭﮤ ﻣﻨﺰﻝ ﻭ ﺗﺄﻣﻴﻦ ﺻﻔﺎﻯ ﺧﺎﻧﻮﺍﺩﻩ ﺍﺯ‬ ‫ﻧﻔﻌﺶ‬ ‫ّ‬ ‫ﮐﺎﺭﻫﺎﻯ ﺑﺴﻴﺎﺭ ﻣﺤﺘﺮﻡ ﻭ ﭘﺮ ﻣﺴﺌﻮﻟﻴﺘﻰ ﺍﺳﺖ ﮐﻪ ﺍﻫﻤﻴﺖ ﺍﺳﺎﺳﻰ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ ﺩﺍﺭﺩ ‪.‬‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﻣﺒﺎﺭﮎ ﺻﺎﺩﺭ ﺷﺪﻩ‬ ‫ّ‬ ‫ﺹ ‪١٤٧‬‬ ‫ﺳﻦ ﺗﻘﺎﻋﺪ ﺍﺯ ﮐﺎﺭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﻳﻦ ﻣﻮﺿﻮﻋﻰ ﺍﺳﺖ ﮐﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺑﺎﻳﺪ‬ ‫ﺩﺭ ﺑﺎﺭﮤ ّ‬

‫ﺩﺭ ﺑﺎﺭﮤ ﺁﻥ ﻗﺮﺍﺭﻯ ﺩﻫﻨﺪ ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻫﻴﭻ ﺩﺳﺘﻮﺭ ﺍﻟﻌﻤﻠﻰ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ‬ ‫ﻧﺸﺪﻩ ﺍﺳﺖ ‪) .‬ﺗﺮﺟﻤﻪ(‬

‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ﺗﻘﺒﻴﻞ ﺍﻻﻳﺎﺩﻯ ﻓﻰ ﺍﻟﮑﺘﺎﺏ )ﺑﻨﺪ ‪(٣٤‬‬ ‫‪ -٥٧‬ﻗﺪ ّ‬

‫ﺷﺨﺼﻴﺘﻬﺎﻯ ﺩﻳﻨﻰ ﻳﺎ‬ ‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺷﺮﺍﻳﻊ ﮔﺬﺷﺘﻪ ﻭ ﺳﻨﻦ ﻭ ﺁﺩﺍﺏ ﺍﻗﻮﺍﻡ ﻣﺨﺘﻠﻔﻪ ﺑﻮﺳﻴﺪﻥ ﺩﺳﺖ‬ ‫ّ‬

‫ﺻﺎﺣﺒﺎﻥ ﻣﻨﺎﺻﺐ ﻋﺎﻟﻴﻪ ﺑﻪ ﻧﺸﺎﻥ ﺍﺣﺘﺮﺍﻡ ﻭ ﺗﻤﮑﻴﻦ ﻭ ﺗﺴﻠﻴﻢ ﺑﻪ ﻣﻨﺼﺐ ﻭ ﻣﻘﺎﻡ ﺁﻧﺎﻥ ﻣﺮﺳﻮﻡ‬

‫ﺑﻮﺩﻩ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻮﺳﻴﺪﻥ ﺩﺳﺖ ﺭﺍ ﺣﺮﺍﻡ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬ ‫ﻭ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺭﺳﻮﻣﻰ ﭼﻮﻥ ﺳﺠﻮﺩ ﻭ ﺍﻧﻄﺮﺍﺡ ﺩﺭ ﻣﻘﺎﺑﻞ ﺩﻳﮕﺮﺍﻥ ﻭ ﻫﺮ ﻋﻤﻞ ﺩﻳﮕﺮﻯ ﺭﺍ ﺍﺯ‬ ‫ﺍﻳﻦ ﻗﺒﻴﻞ ﮐﻪ ﺳﺒﺐ ﺗﺬﻟﻴﻞ ﻭ ﺗﺤﻘﻴﺮ ﺍﻓﺮﺍﺩ ﻣﻰ ﺷﻮﺩ ﺗﺤﺮﻳﻢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬

‫‪ -٥٨‬ﻟﻴﺲ ﻻﺣﺪ ﺍﻥ ﻳﺴﺘﻐﻔﺮ ﻋﻨﺪ ﺍﺣﺪ )ﺑﻨﺪ ‪(٣٤‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻗﺮﺍﺭ ﺑﻪ ﻣﻌﺎﺻﻰ ﻭ ﺍﺳﺘﻐﻔﺎﺭ ﺩﺭ ﻧﺰﺩ ﺧﻠﻖ ﺭﺍ ﺣﺮﺍﻡ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺑﺠﺎﻯ‬

‫ﺣﻖ ﻃﻠﺐ ﻣﻐﻔﺮﺕ ﻧﻤﺎﻳﺪ ‪ .‬ﺩﺭ ﻟﻮﺡ ﺑﺸﺎﺭﺍﺕ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﻳﻦ‬ ‫ﺁﻥ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﻓﻘﻂ ﺍﺯ ّ‬

‫ﺍﻗﺮﺍﺭ ﻧﺰﺩ ﺧﻠﻖ ﺳﺒﺐ‬ ‫ﺹ ‪١٤٨‬‬

‫ﺫﻟﺖ ﻋﺒﺎﺩ ﺧﻮﺩ ﺭﺍ ﺩﻭﺳﺖ ﻧﺪﺍﺭﺩ ‪.‬‬ ‫ﺟﻞ ﺟﻼﻟﻪ ّ‬ ‫ﺣﻘﺎﺭﺕ ﻭ ّ‬ ‫ﺣﻖ ّ‬ ‫ﺫﻟﺖ ﺍﺳﺖ ﻭ ّ‬

‫ﮐﻴﻔﻴﺖ ﺍﻳﻦ ﺣﺮﻣﺖ ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺑﻴﺎﻥ ﺳﺎﺑﻘﻪ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺒﺎﺭﮎ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻣﺎ ﺍﺯ ﺍﻗﺮﺍﺭ ﺑﻪ ﻗﺼﻮﺭ ﻭ ﻣﻌﺎﺻﻰ ﭼﻨﺎﻧﮑﻪ ﮐﺎﺗﻮﻟﻴﮏ ﻫﺎ‬ ‫ﻧﺰﺩ ﮐﺸﻴﺶ ﻣﻌﻤﻮﻝ ﻣﻰ ﺩﺍﺭﻧﺪ ﻭ ﻳﺎ ﺍﺯ ﺍﻋﺘﺮﺍﻑ ﺑﻪ ﮔﻨﺎﻫﺎﻥ ﺩﺭ ﻣﻸ ﻋﺎﻡ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ‬

‫ﺍﻣﺎ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﻧﺰﺩ ﺷﺨﺼﻰ ﺧﻄﺎﺋﻰ ﺭﺍ ﮐﻪ‬ ‫ﻓﺮﻗﻪ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻣﺮﺳﻮﻡ ﺍﺳﺖ ﻣﻤﻨﻮﻋﻴﻢ ‪ّ ،‬‬

‫ﻣﺮﺗﮑﺐ ﺷﺪﻩﺍﻳﻢ ﺑﻪ ﻃﻴﺐ ﺧﺎﻃﺮ ﺍﻋﺘﺮﺍﻑ ﻭ ﻳﺎ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ ﻋﻴﻮﺏ ﺍﺧﻼﻗﻰ ﺧﻮﻳﺶ ﺍﺫﻋﺎﻥ ﮐﻨﻴﻢ ﻭ‬ ‫ﺍﺯ ﺍﻭ ﻃﻠﺐ ﻋﻔﻮ ﻭ ﭘﻮﺯﺵ ﻧﻤﺎﺋﻴﻢ ﮐﺎﻣ‪ ‬ﻣﺨﺘﺎﺭﻳﻢ ‪) .‬ﺗﺮﺟﻤﻪ(‬

‫ﻃﺒﻖ ﺗﻮﺿﻴﺢ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺣﺮﻣﺖ ﺍﻗﺮﺍﺭ ﺑﻪ ﻣﻌﺎﺻﻰ ﻣﺎﻧﻊ ﺍﺯ ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ ﺷﺨﺺ ﺧﺎﻃﻰ ﺩﺭ‬

‫ﻇﻞ ﺗﺸﮑﻴﻼﺕ ﺍﻣﺮﻯ ﻣﻨﻌﻘﺪ ﮔﺸﺘﻪ ﺑﻪ ﺧﻄﺎﻯ ﺧﻮﺩ ﺍﺫﻋﺎﻥ ﻧﻤﺎﻳﺪ ‪.‬‬ ‫ﺟﻠﺴﮥ ﻣﺸﻮﺭﺗﻰ ﮐﻪ ﺩﺭ ّ‬

‫ﻣﺘﺨﺼﺼﻰ ﺑﻴﺎﻥ‬ ‫ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﺗﻮﺍﻧﺪ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻇﻬﺎﺭﺍﺕ ﺭﺍ ﺩﺭ ﻧﺰﺩ ﺩﻭﺳﺖ ﻧﺰﺩﻳﮏ ﻭ ﻳﺎ ﻣﺸﺎﻭﺭ‬ ‫ّ‬

‫ﻭ ﺍﺯ ﺁﻧﺎﻥ ﮐﺴﺐ ﻧﻈﺮ ﻧﻤﺎﻳﺪ ‪.‬‬

‫ﺍﻟﻨﻌﺎﻝ ﻃﻠﺒﴼ ﻟﺼﺪﺭ ﺍﻟﺠﻼﻝ )ﺑﻨﺪ ‪(٣٦‬‬ ‫ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻘﻌﺪ‬ ‫ﺻﻒ ّ‬ ‫ّ‬ ‫‪ -٥٩‬ﻣﻦ ّ‬ ‫ﺹ ‪١٤٩‬‬ ‫ﺩﺭ ﺷﺮﻕ ﭼﻨﻴﻦ ﻣﺮﺳﻮﻡ ﺑﻮﺩﻩ ﮐﻪ ﻣﺮﺩﻡ ﻗﺒﻞ ﺍﺯ ﻭﺭﻭﺩ ﺩﺭ ﻣﺠﺎﻣﻊ ﮐﻔﺸﻬﺎﻯ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﭘﺎ ﺑﻴﺮﻭﻥ‬

‫ﻣﺤﻞ ﺟﻠﻮﺱ ﻣﺤﺘﺮﻣﺘﺮﻳﻦ ﻧﻔﻮﺱ‬ ‫ﻣﻰ ﺁﻭﺭﺩﻧﺪ ‪ .‬ﺩﻭﺭﺗﺮﻳﻦ ﻧﻘﻄﻪ ﺍﺯ ﻣﺪﺧﻞ ‪ ،‬ﻳﻌﻨﻰ ﺻﺪﺭ ﻣﺠﻠﺲ ‪،‬‬ ‫ّ‬ ‫ﻗﺮﺍﺭ ﻣﻰ ﮔﺮﻓﺖ ‪ .‬ﺍﺷﺨﺎﺹ ﺑﻪ ﺍﻗﺘﻀﺎﻯ ﺷﺄﻥ ﻭ ﻣﻘﺎﻡ ﺑﻪ ﺗﺮﺗﻴﺐ ﺍﺯ ﺻﺪﺭ ﻣﺠﻠﺲ ﺗﺎ ﺩﺭ ﻭﺭﻭﺩﻯ‬

‫ﻣﻰ ﻧﺸﺴﺘﻨﺪ ‪ .‬ﺁﻥ ﮐﺲ ﮐﻪ ﻣﻘﺎﻣﺶ ﮐﻤﺘﺮ ﺍﺯ ﻫﻤﻪ ﺑﻮﺩ ﺟﺎﻳﺶ ﻧﺰﺩﻳﮏ ﮐﻔﺶ ﮐﻦ ﺑﻮﺩ ‪.‬‬

‫ﻳﺪﻋﻰ ﺍﻟﺒﺎﻃﻦ ﻭ ﺑﺎﻃﻦ ﺍﻟﺒﺎﻃﻦ )ﺑﻨﺪ ‪(٣٦‬‬ ‫‪ -٦٠‬ﻭ ﻣﻨﻬﻢ ﻣﻦ ّ‬

‫ﺗﻌﻠﻖ ﺷﺪﻳﺪﺷﺎﻥ ﺑﻪ ﭼﻨﻴﻦ‬ ‫ﻣﺪﻋﻰ ﻋﻠﻢ ﺑﺎﻃﻦ ﻫﺴﺘﻨﺪ ﻭ ّ‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﮐﺴﺎﻧﻰ ﮐﻪ ّ‬

‫ﻋﻠﻮﻣﻰ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ ﺷﻨﺎﺳﺎﺋﻰ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﻣﻤﻨﻮﻉ ﻣﻰ ﺳﺎﺯﺩ ‪ .‬ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻣﻰ‬

‫ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﻪ ﺍﻭﻫﺎﻡ ﺧﻮﺩ ﻣﻌﺘﮑﻒ ﺷﺪﻩﺍﻧﺪ ﻭ ﺍﺳﻢ ﺁﻥ ﺭﺍ ﺑﺎﻃﻦ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ ﻓﻰ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﻋﺒﺪﮤ ﺍﺻﻨﺎﻣﻨﺪ ‪.‬‬

‫ﺍﺣﻠﻪ ﺍ‪ ‬ﻟﻪ ﻭ ﺣﻤﻞ‬ ‫‪ -٦١‬ﮐﻢ ﻣﻦ ﻋﺒﺪ ﺍﻋﺘﺰﻝ ﻓﻰ ﺟﺰﺁﺋﺮ ﺍﻟﻬﻨﺪ ﻭ ﻣﻨﻊ ﻋﻦ ﻧﻔﺴﻪ ﻣﺎ ّ‬ ‫ﺍﻟﻤﺸﻘﺎﺕ )ﺑﻨﺪ ‪(٣٦‬‬ ‫ﺍﻟﺮﻳﺎﺿﺎﺕ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺭﻫﺒﺎﻧﻴﺖ ﻭ ﺭﻳﺎﺿﺖ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ‪ .‬ﺑﻪ ﺟﺰﻭﮤ *)ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ‬ ‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺮ ﺗﺤﺮﻳﻢ‬ ‫ّ‬

‫ﻭ ﺍﺣﮑﺎﻡ(* ‪ ،‬ﻗﺴﻤﺖ ﺩ ‪ ٤-١-٢٥-٣ ،‬ﻭ‬ ‫ﺹ ‪١٥٠‬‬

‫ﻓﺮﺩﻭﺳﻴﻪ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺩﺭ ﺗﻮﺿﻴﺢ ﺍﻳﻦ ﻣﻄﻠﺐ ﭼﻨﻴﻦ‬ ‫‪ ٤-١-٢٥-٤‬ﺭﺟﻮﻉ ﺷﻮﺩ ‪ .‬ﺩﺭ ﮐﻠﻤﺎﺕ‬ ‫ّ‬ ‫ﻋﺰ ﻗﺒﻮﻝ ﻓﺎﺋﺰ ﻧﻪ ‪ .‬ﺻﺎﺣﺒﺎﻥ ﺑﺼﺮ ﻭ ﺧﺮﺩ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﻧﺰﻭﺍ ﻭ ﺭﻳﺎﺿﺎﺕ ّ‬ ‫ﺷﺎﻗﻪ ﺑﻪ ّ‬

‫ﻧﺎﻇﺮﻧﺪ ﺑﻪ ﺍﺳﺒﺎﺑﻰ ﮐﻪ ﺳﺒﺐ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺍﺳﺖ ‪ .‬ﻫﻴﮑﻞ ﺍﻗﺪﺱ ﺑﻪ ﮐﺴﺎﻧﻰ ﮐﻪ ﺩﺭ ﻣﻐﺎﺭﻫﺎﻯ ﺟﺒﺎﻝ‬ ‫ﻣﺘﻮﺟﻪ ﺍﻣﺮ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﺭﺍ ﺑﮕﺬﺍﺭﻧﺪ‬ ‫ﺳﺎﮐﻦ ﻭ ﺁﻧﺎﻥ ﮐﻪ ﺩﺭ ﻟﻴﺎﻟﻰ ﺑﻪ ﻗﺒﻮﺭ‬ ‫ّ‬

‫ﺣﻖ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺑﺮﺍﻯ ﺍﻳﺸﺎﻥ ﺧﻠﻖ ﻓﺮﻣﻮﺩﻩ ﻣﺤﺮﻭﻡ ﻧﺴﺎﺯﻧﺪ ‪ .‬ﻭ‬ ‫ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻣﻮﺍﻫﺒﻰ ﮐﻪ ّ‬

‫ﻣﻠﺖ ﺣﻀﺮﺕ ﺭﻭﺡ‬ ‫ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺑﺸﺎﺭﺍﺕ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﻋﻤﺎﻝ ﺣﻀﺮﺍﺕ ﺭﻫﺒﻪ ﻭ ﺧﻮﺭﻳﻬﺎﻯ ّ‬ ‫ﻋﻠﻴﻪ ﺳﻼﻡ ﺍ‪ ‬ﻭ ﺑﻬﺎﺋﻪ ﻋﻨﺪﺍ‪ ‬ﻣﺬﮐﻮﺭ ﻭ ﻟﮑﻦ ﺍﻟﻴﻮﻡ ﺑﺎﻳﺪ ﺍﺯ ﺍﻧﺰﻭﺍ ﻗﺼﺪ ﻓﻀﺎ‬

‫ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻤﺎ ﻳﻨﻔﻌﻬﻢ ﻭ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻟﻌﺒﺎﺩ ﻣﺸﻐﻮﻝ ﮔﺮﺩﻧﺪ ﻭ ﮐﻞ ﺭﺍ ﺍﺫﻥ ﺗﺰﻭﻳﺞ ﻋﻨﺎﻳﺖ‬

‫ﻓﺮﻣﻮﺩﻳﻢ ﻟﻴﻈﻬﺮ ﻣﻨﻬﻢ ﻣﻦ ﻳﺬﮐﺮﺍ‪. ‬‬

‫ﻳﺪﻋﻰ ﺍﻣﺮﴽ ﻗﺒﻞ ﺍﺗﻤﺎﻡ ﺍﻟﻒ ﺳﻨﺔ ﮐﺎﻣﻠﺔ )ﺑﻨﺪ ‪(٣٧‬‬ ‫‪ -٦٢‬ﻣﻦ ّ‬

‫ﺍﻣﺘﺪﺍﺩ ﺩﻭﺭ ﺑﻬﺎﺋﻰ ﺗﺎ ﺯﻣﺎﻧﻰ ﺍﺳﺖ ﮐﻪ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺑﻌﺪ ﻣﺒﻌﻮﺙ ﮔﺮﺩﺩ ﻭ ﭼﻨﻴﻦ ﻇﻬﻮﺭﻯ ﻗﺒﻞ ﺍﺯ‬

‫ﺗﺤﻘﻖ ﻧﺨﻮﺍﻫﺪ ﻳﺎﻓﺖ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﺤﺬﻳﺮ ﻣﻰ‬ ‫ﺣﺪ ﺍﻗﻞ ﻳﮏ ﻫﺰﺍﺭ ﺳﺎﻝ ﺗﻤﺎﻡ‬ ‫ّ‬ ‫ﺍﻧﻘﻀﺎﻯ ّ‬

‫ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺍﻳﻦ ﺁﻳﻪ‬ ‫ﺹ ‪١٥١‬‬

‫ﺑﻪ ﻏﻴﺮ ﻣﻌﻨﻰ ﻇﺎﻫﺮﻯ ﺗﻔﺴﻴﺮ ﺷﻮﺩ ‪ .‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺗﺼﺮﻳﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﮔﺮ‬

‫ﮐﻞ ﺁﻳﺎﺕ ﻇﺎﻫﺮ ﺷﻮﺩ ﻗﺒﻞ ﺍﺯ ﺍﺗﻤﺎﻡ ﺍﻟﻒ ﺳﻨﮥ ﮐﺎﻣﻠﻪ ﮐﻪ ﻫﺮ ﺳﻨﮥ ﺁﻥ ﺩﻭﺍﺯﺩﻩ‬ ‫ﻧﻔﺴﻰ ﺑﻪ ّ‬

‫ﻣﺎﻩ ﺑﻤﺎ ﻧﺰﻝ ﻓﻰ ﺍﻟﻔﺮﻗﺎﻥ ﻭ ﻧﻮﺯﺩﻩ ﺷﻬﺮ ﺑﻤﺎ ﻧﺰﻝ ﻓﻰ ﺍﻟﺒﻴﺎﻥ ﮐﻪ ﻫﺮ ﺷﻬﺮﻯ ﻧﻮﺯﺩﻩ ﻳﻮﻡ ﻣﺬﮐﻮﺭ‬ ‫ﺍﺳﺖ ﺍﺑﺪﴽ ﺗﺼﺪﻳﻖ ﻣﻨﻤﺎﺋﻴﺪ ‪.‬‬

‫ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺧﻔﻰ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺳﻴﺎﻩ ﭼﺎﻝ ﻃﻬﺮﺍﻥ ﺩﺭ ﺍﮐﺘﺒﺮ ‪ ١٨٥٢‬ﺑﺪﺍﻳﺖ ﻇﻬﻮﺭ ﺁﻥ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﻣﺪﺕ ﻫﺰﺍﺭ ﺳﺎﻝ ﻳﺎ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﺑﻌﺪ ﻣﻨﻘﻀﻰ ﮔﺮﺩﺩ ‪.‬‬ ‫ﻭ ﺁﻏﺎﺯ ّ‬

‫ﺍﻟﺴﺮ ﻭ ﻓﻰ ٰﻫﺬﺍ ﺍﻟﻤﻨﻈﺮ‬ ‫ﮐﻨﺎ ﻓﻰ ﺍﻟﻌﺮﺍﻕ ﻭ ﻓﻰ ﺍﺭﺽ ّ ّ‬ ‫‪ٰ -٦٣‬ﻫﺬﺍ ﻣﺎ ﺍﺧﺒﺮﻧﺎﮐﻢ ﺑﻪ ﺍﺫ ّ‬ ‫ﺍﻟﻤﻨﻴﺮ )ﺑﻨﺪ ‪(٣٧‬‬

‫ﻋﮑﺎ ﺍﺳﺖ ‪.‬‬ ‫ﺳﺮ ﺍﺩﺭﻧﻪ ﻭ ﻣﻘﺼﺪ ﺍﺯ ٰﻫﺬﺍ ﺍﻟﻤﻨﻈﺮ ﺍﻟﻤﻨﻴﺮ ّ‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺍﺭﺽ ّ‬

‫ﺍﻟﻨﻌﺎﻝ ﻋﻦ ﺧﻠﻔﻪ ﻳﺮﻯ ﻧﻔﺴﻪ‬ ‫ﻏﺮﺗﻪ ﺍﻟﻌﻠﻮﻡ ‪ ...‬ﻭ ﺍﺫﺍ ﺳﻤﻊ ﺻﻮﺕ ّ‬ ‫ﺍﻟﻨﺎﺱ ﻣﻦ ّ‬ ‫‪ ٦٤‬ﻭ ‪ -٦٥‬ﻣﻦ ّ‬ ‫ﺍﮐﺒﺮ ﻣﻦ ﻧﻤﺮﻭﺩ )ﺑﻨﺪ ‪(٤١‬‬

‫ﺩﺭ ﺷﺮﻕ ﻣﻌﻤﻮﻝ ﭼﻨﻴﻦ ﺍﺳﺖ ﮐﻪ ﻣﺤﺾ ﺍﺣﺘﺮﺍﻡ ﺭﺅﺳﺎﻯ ﺩﻳﻨﻰ ﻣﺮﻳﺪﺍﻥ ﺁﻧﺎﻥ ﺑﻪ ﻓﺎﺻﻠﮥ ﻳﮑﻰ ﺩﻭ‬ ‫ﻗﺪﻡ ﭘﺸﺖ ﺳﺮ ﺁﻧﻬﺎ ﺭﺍﻩ ﻣﻰ ﺭﻭﻧﺪ ‪.‬‬ ‫ﺹ ‪١٥٢‬‬ ‫ﺍﻣﺖ ﻳﻬﻮﺩ ﻭ ﺍﺳﻼﻡ‬ ‫ﻧﻤﺮﻭﺩﻯ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ‪ ،‬ﻃﺒﻖ ﺭﻭﺍﻳﺎﺕ ّ‬

‫ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭ ﺭﻭﺍ ﺩﺍﺷﺖ ﻭ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻈﻬﺮ ﻏﺮﻭﺭ‬ ‫ﭘﺎﺩﺷﺎﻫﻰ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ّ‬

‫ﻣﻌﺮﻭﻑ ﮔﺮﺩﻳﺪ ‪.‬‬

‫‪ -٦٦‬ﺍﻏﺼﺎﻥ )ﺑﻨﺪ ‪(٤٢‬‬

‫ﺍﻏﺼﺎﻥ )ﺟﻤﻊ ﻏﺼﻦ( ﺑﻪ ﻣﻌﻨﻰ ﺷﺎﺧﻪ ﻫﺎ ﺍﺳﺖ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺳﻼﻟﮥ ﺫﮐﻮﺭ ﺧﻮﺩ ﺭﺍ ﺑﻪ‬

‫ﺗﺼﺮﻑ ﺩﺭ ﺍﻭﻗﺎﻑ ﻭ ﻫﻢ ﺩﺭ‬ ‫ﺣﻖ‬ ‫ﺍﻳﻦ ﮐﻠﻤﻪ ّ‬ ‫ّ‬ ‫ﻣﻠﻘﺐ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺍﺻﻄﻼﺡ ﺍﻏﺼﺎﻥ ﻫﻢ ﺩﺭ ﻣﻮﺭﺩ ّ‬

‫ﻣﻮﺭﺩ ﺗﻌﻴﻴﻦ ﻭﺻﻰ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ (١٤٥‬ﻭ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺼﺪﺍﻕ ﻣﻰ ﻳﺎﺑﺪ ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﮐﺘﺎﺏ ﻋﻬﺪﻯ ﭘﺴﺮ ﺍﺭﺷﺪ ﺧﻮﻳﺶ ‪ ،‬ﻏﺼﻦ ﺍﻋﻈﻢ ﺣﻀﺮﺕ‬ ‫ﻣﻌﻴﻦ ﻭ ﺑﻪ ﺯﻋﺎﻣﺖ ﻭ ﻗﻴﺎﺩﺕ ﺍﻣﺮﺍ‪ ‬ﻣﻨﺼﻮﺏ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﺍ ﻣﺮﮐﺰ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ّ‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻧﻴﺰ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﻭﺻﺎﻳﺎ ﺣﻔﻴﺪ ﺍﺭﺷﺪ ﺧﻮﻳﺶ ‪ ،‬ﺣﻀﺮﺕ‬

‫ﻣﺮﺟﻌﻴﺖ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺗﻌﻴﻴﻦ ﻧﻤﻮﺩﻩﺍﻧﺪ ‪ .‬ﻟﻬﺬﺍ ﺟﺎﻧﺸﻴﻨﻰ‬ ‫ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ‪ ،‬ﺭﺍ ﺑﻪ ﻭﻻﻳﺖ ﻭ‬ ‫ّ‬ ‫ﻣﺆﺳﺴﮥ ﻭﻻﻳﺖ ﺍﻣﺮﺍ‪ ‬ﻭ ﻧﻴﺰ ﺍﻣﮑﺎﻥ ﺍﻧﻘﻄﺎﻉ ﺩﺭ ﻧﺴﻞ‬ ‫ﺑﺎﻟﻨﺘﻴﺠﻪ ّ‬ ‫ﺍﻏﺼﺎﻥ ﻣﻨﺘﺨﺒﻪ ﻭ ّ‬

‫ﺍﻏﺼﺎﻥ ﺩﺭ ﺿﻤﻦ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﭘﻴﺶ ﺑﻴﻨﻰ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﺻﻌﻮﺩ ﺣﻀﺮﺕ‬

‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺳﻨﮥ ‪ ١٩٥٧‬ﻋﻴﻨﴼ ﻫﻤﺎﻥ ﻭﺿﻌﻰ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻓﻘﺮﻩ ﺍﺯ‬ ‫ّ‬ ‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪﻩ ‪ ،‬ﻳﻌﻨﻰ ﻗﺒﻞ ﺍﺯ ﺗﺸﮑﻴﻞ‬ ‫ﺹ ‪١٥٣‬‬

‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺳﻼﻟﮥ ﺍﻏﺼﺎﻥ ﺑﻪ ﺍﻧﺘﻬﺎ ﺭﺳﻴﺪ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪. (٦٧‬‬

‫ﺍﻟﻰ ﺍﻫﻞ ﺍﻟﺒﻬﺂء )ﺑﻨﺪ ‪(٤٢‬‬ ‫‪ -٦٧‬ﺗﺮﺟﻊ ٰ‬

‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺍﻣﮑﺎﻥ ﺍﻧﻘﻄﺎﻉ ﺩﺭ ﺳﻼﻟﮥ ﺍﻏﺼﺎﻥ ﺭﺍ ﻗﺒﻞ ﺍﺯ ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﺍﻟﻤﺨﺘﺼﺔ‬ ‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺍﻻﻭﻗﺎﻑ‬ ‫ّ‬ ‫ﭘﻴﺶ ﺑﻴﻨﻰ ﻧﻤﻮﺩﻩ ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻭﻗﻮﻉ ﭼﻨﻴﻦ ﻭﺿﻌﻰ ّ‬ ‫ﺍﻟﻰ ﺍﻫﻞ ﺍﻟﺒﻬﺂء ‪ .‬ﺍﺻﻄﻼﺡ "ﺍﻫﻞ ﺑﻬﺎء" ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﻣﻌﺎﻧﻰ‬ ‫ﻟﻠﺨﻴﺮﺍﺕ ‪ ...‬ﺗﺮﺟﻊ ٰ‬

‫ﻳﺘﮑﻠﻤﻮﻥ ّﺍﻻ‬ ‫ﺍﻟﺬﻳﻦ ﻻ‬ ‫ّ‬ ‫ﻣﺨﺘﻠﻒ ﺩﺍﺭﺩ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺩﺭ ﻭﺻﻒ ﺁﻧﺎﻥ ﭼﻨﻴﻦ ﺁﻣﺪﻩ ﺍﺳﺖ ‪ّ :‬‬ ‫ﺍﻟﻠﻮﺡ ‪ .‬ﺍﺯ ﺳﻨﮥ ‪ ، ١٩٥٧‬ﺑﻌﺪ‬ ‫ﺑﻌﺪ ﺍﺫﻧﻪ ﻭ ﻻ ﻳﺤﮑﻤﻮﻥ ّﺍﻻ ﺑﻤﺎ ﺣﮑﻢ ﺍ‪ ‬ﻓﻰ ٰﻫﺬﺍ ّ‬

‫ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ، ‬ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍ‪ ‬ﺗﺎ ﻫﻨﮕﺎﻡ ﺗﺄﺳﻴﺲ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ّ‬ ‫ﺩﺭ ﺳﺎﻝ ‪ ، ١٩٦٣‬ﺍﻣﻮﺭ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﺭﺍ ﺍﺩﺍﺭﻩ ﻣﻰ ﻧﻤﻮﺩﻧﺪ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪. (١٨٣‬‬

‫‪ -٦٨‬ﻻ ﺗﺤﻠﻘﻮﺍ ﺭﺅﻭﺳﮑﻢ )ﺑﻨﺪ ‪(٤٤‬‬ ‫ﺳﻨﺘﻰ ﭘﺴﻨﺪﻳﺪﻩ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﺩ ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ‬ ‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺷﺮﺍﻳﻊ ﺗﺮﺍﺷﻴﺪﻥ ﻣﻮﻯ ﺳﺮ ّ‬

‫ﺗﺮﺍﺷﻴﺪﻥ ﺳﺮ ﺭﺍ ﻣﻨﻊ ﻧﻤﻮﺩﻩ ﻭ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﻳﻦ ﺁﻳﮥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺣﮑﻢ‬ ‫ﺣﺞ ﺑﻴﺖ ﻣﺒﺎﺭﮎ ﺷﻴﺮﺍﺯ ﻣﻨﺴﻮﺥ ﻣﻰ ﺳﺎﺯﺩ )ﺳﺆﺍﻝ ﻭ‬ ‫ﻭﺟﻮﺏ ﺗﺮﺍﺷﻴﺪﻥ ﻣﻮﻯ ﺳﺮ ﺭﺍ ﺩﺭ ﺳﻮﺭﮤ ّ‬ ‫ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (١٠‬‬ ‫ﺹ ‪١٥٤‬‬

‫ﺣﺪ ٰ‬ ‫ﺍﻻﺫﺍﻥ )ﺑﻨﺪ ‪(٤٤‬‬ ‫‪ -٦٩‬ﻭ ﻻ ﻳﻨﺒﻐﻰ ﺍﻥ ﻳﺘﺠﺎﻭﺯ ﻋﻦ ّ‬

‫ﺗﺤﺮﻳﻢ ﺗﺮﺍﺷﻴﺪﻥ ﻣﻮﻯ ﺳﺮ ﻣﺸﻤﻮﻝ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎء ﻫﺮ ﺩﻭ ﻣﻴﺒﺎﺷﺪ ﻭﻟﻰ ﺑﻨﺎ ﺑﻪ ﺗﺼﺮﻳﺢ ﺣﻀﺮﺕ‬

‫ﺣﺪ ﺁﺫﺍﻥ ‪ ،‬ﻣﻨﺤﺼﺮ ﺑﻪ ﺭﺟﺎﻝ‬ ‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺍﻳﻦ ﺣﮑﻢ ﻣﺒﺎﺭﮎ ‪ ،‬ﻳﻌﻨﻰ ﻋﺪﻡ ﺗﺠﺎﻭﺯ ﻣﻮ ﺍﺯ ّ‬ ‫ّ‬ ‫ﺍﺳﺖ ‪ .‬ﺗﻮﺿﻴﺢ ﻭ ﺗﻨﻔﻴﺬ ﺍﻳﻦ ﺣﮑﻢ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍﺟﻊ ﺍﺳﺖ ‪.‬‬ ‫ﺍﻟﻨﻔﻰ ﻭ ﺍﻟﺤﺒﺲ )ﺑﻨﺪ ‪(٤٥‬‬ ‫ﺍﻟﺴﺎﺭﻕ ّ‬ ‫‪ -٧٠‬ﻗﺪ ﮐﺘﺐ ﻋﻠﻰ ّ‬

‫ﺷﺪﺕ ﻳﺎ ﺿﻌﻒ‬ ‫ﺣﺪ ﻣﺠﺎﺯﺍﺕ ﺳﺮﻗﺖ ﻭ ﺗﻌﻴﻴﻦ ﻣﻘﺪﺍﺭ ﺁﻥ ‪ ،‬ﺑﺮ ﺣﺴﺐ ّ‬ ‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ّ‬

‫ﺟﺮﻡ ‪ ،‬ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍﺟﻊ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٤٩‬ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﻨﮕﺎﻣﻰ‬

‫ﺟﺰﺋﻴﺎﺕ‬ ‫ﮐﻪ ﺍﺟﺮﺍﻯ ﺍﻳﻦ ﺣﮑﻢ ﻣﻨﺎﺳﺐ ﺑﺎ ﻣﻘﺘﻀﻴﺎﺕ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺑﺎﺷﺪ ‪ ،‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ّ‬ ‫ﺁﻥ ﺭﺍ ﺗﺸﺮﻳﻊ ﻧﻤﻮﺩﻩ ﺑﻪ ﻣﻮﺭﺩ ﺍﺟﺮﺍ ﺧﻮﺍﻫﻨﺪ ﮔﺬﺍﺷﺖ ‪.‬‬

‫ﻟﺌﻼ ﺗﻘﺒﻠﻪ ﻣﺪﻥ ﺍ‪ ‬ﻭ‬ ‫ﺍﻟﺜﺎﻟﺚ ﻓﺎﺟﻌﻠﻮﺍ ﻓﻰ ﺟﺒﻴﻨﻪ ﻋﻼﻣﺔ ﻳﻌﺮﻑ ﺑﻬﺎ ّ‬ ‫‪ -٧١‬ﻭ ﻓﻰ ّ‬ ‫ﺩﻳﺎﺭﻩ )ﺑﻨﺪ ‪(٤٥‬‬

‫ﻋﻼﻣﺘﻰ ﮐﻪ ﺩﺭ ﭘﻴﺸﺎﻧﻰ ﺳﺎﺭﻕ ﺑﺎﻳﺪ ﮔﺬﺍﺷﺖ ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﺮﺩﻡ ﺍﺯ ﺳﻮﺍﺑﻖ ﻭ ﺗﻤﺎﻳﻞ ﺍﻭ‬

‫ﻣﺪﺕ ﺩﺍﺷﺘﻦ‬ ‫ﺑﻪ ﺩﺯﺩﻯ ﺁﮔﺎﻩ ﻭ ﺍﺯ ﺍﻭ ﺑﺮ ﺣﺬﺭ ﮔﺮﺩﻧﺪ ‪.‬‬ ‫ﺟﺰﺋﻴﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﻮﻉ ﻋﻼﻣﺖ ﻭ ّ‬ ‫ّ‬

‫ﺷﺪﺕ ﺩﺯﺩﻯ ﻭ ﺗﻌﻴﻴﻦ ﺣﺪﻭﺩ ﺁﻥ ﺑﺮ‬ ‫ﺁﻥ ‪ ،‬ﻃﺮﻳﻖ ﺍﺟﺮﺍ ﻭ ﺷﺮﺍﻳﻂ ﺭﻓﻊ ﺁﻥ ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﺸﺨﻴﺺ ﺩﺭﺟﺎﺕ ّ‬

‫ﺹ ‪١٥٥‬‬

‫ﻓﺮﻋﻴﻪ ﺭﺍ‬ ‫ﻣﺤﻮﻝ ﺷﺪﻩ ﺗﺎ ﺍﻳﻦ ﺍﻣﻮﺭ‬ ‫ﮐﻼ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﺣﺴﺐ ﺩﺳﺘﻮﺭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ّ ً‬ ‫ّ‬ ‫ّ‬ ‫ﺩﺭ ﻭﻗﺖ ﻣﻘﺘﻀﻰ ﺗﺸﺮﻳﻊ ﻭ ﺗﻨﻔﻴﺬ ﻧﻤﺎﻳﻨﺪ ‪.‬‬

‫ﺍﻟﻔﻀﺔ ﻻ ﺑﺄﺱ ﻋﻠﻴﻪ )ﺑﻨﺪ ‪(٤٦‬‬ ‫ﺍﻟﺬﻫﺐ ﻭ‬ ‫‪ -٧٢‬ﻣﻦ ﺍﺭﺍﺩ ﺍﻥ ﻳﺴﺘﻌﻤﻞ ﺍﻭﺍﻧﻰ ّ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻇﺮﻭﻑ ﻃﻼ ﻭ ﻧﻘﺮﻩ ﺭﺍ ﻣﺠﺎﺯ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺑﻨﺎ‬ ‫ﺍﻟﺒﺘﻪ‬ ‫ﺑﺮﺍﻳﻦ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﭼﻨﻴﻦ ﻇﺮﻭﻓﻰ ﮐﻪ ﺩﺭ ﺍﺳﻼﻡ ﻣﮑﺮﻭﻩ ﺑﻮﺩﻩ ﻣﺠﺎﺯ ﮔﺸﺘﻪ ﺍﺳﺖ ‪ّ .‬‬

‫ﻣﮑﺮﻭﻩ ﺑﻮﺩﻥ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﻧﺎﺯﻝ ﻧﺸﺪﻩ ﺑﻠﮑﻪ ﺑﺮ ﭘﺎﻳﮥ ﺍﺣﺎﺩﻳﺚ ﺍﺳﻼﻣﻰ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ ‪.‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺣﮑﻢ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺭﺍ ﺗﺄﻳﻴﺪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬

‫ﺍﻟﺼﺤﺎﻥ )ﺑﻨﺪ ‪(٤٦‬‬ ‫ﺍﻟﺼﺤﺎﻑ ﻭ ّ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﻨﻐﻤﺲ ﺍﻳﺎﺩﻳﮑﻢ ﻓﻰ ّ‬ ‫‪ّ -٧٣‬‬

‫ﺑﻨﺎ ﺑﻪ ﺗﻮﺿﻴﺢ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻘﺼﺪ ﺍﺯ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻧﻬﻰ ﺍﺯ ﻓﺮﻭ ﺑﺮﺩﻥ ﺩﺳﺖ‬ ‫ّ‬ ‫ﻋﺪﻩﺍﻯ ﺑﺎ ﺩﺳﺖ ﺍﺯ ﻳﮏ‬ ‫ﺩﺭ ﻇﺮﻑ ﻏﺬﺍ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻧﻘﺎﻁ ﺩﻧﻴﺎ ﺭﺳﻢ ﭼﻨﻴﻦ ﺍﺳﺖ ﮐﻪ ّ‬

‫ﻇﺮﻑ ﻣﺸﺘﺮﮎ ﻏﺬﺍ ﻣﻰ ﺧﻮﺭﻧﺪ ‪.‬‬

‫ﺍﻟﻠﻄﺎﻓﺔ )ﺑﻨﺪ ‪(٤٦‬‬ ‫‪ -٧٤‬ﺧﺬﻭﺍ ﻣﺎ ﻳﮑﻮﻥ ﺍﻗﺮﺏ ﺍﻟﻰ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﭼﻨﺪ ﻣﻮﺿﻊ ﺍﺯ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺍﻫﻤﻴﺖ‬ ‫ﺹ ‪١٥٦‬‬ ‫ﻣﺘﻌﺪﺩ ﺻﻮﺭﻯ ﻭ‬ ‫ﻣﺘﻀﻤﻦ ﻣﻔﺎﻫﻴﻢ‬ ‫ﻟﻄﺎﻓﺖ ﻭ ﻧﻈﺎﻓﺖ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﮐﻠﻤﮥ "ﻟﻄﺎﻓﺖ"‬ ‫ّ‬ ‫ّ‬

‫ﻣﻌﻨﻮﻯ ﺍﺳﺖ ‪ ،‬ﺍﺯ ﻗﺒﻴﻞ ﻇﺮﺍﻓﺖ ‪ ،‬ﺁﺭﺍﺳﺘﮕﻰ ‪ ،‬ﺣﺴﻦ ﺳﻠﻴﻘﻪ ‪ ،‬ﻧﻈﺎﻓﺖ ‪ ،‬ﺍﺩﺏ ‪ ،‬ﺣﺴﻦ ﺍﺧﻼﻕ ‪،‬‬ ‫ﺭﻗﺖ ‪ ،‬ﺻﻔﺎ ‪ ،‬ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﻭ ﭘﺎﮐﻰ ‪ .‬ﻫﺮ ﻳﮏ ﺍﺯ ﻣﻔﺎﻫﻴﻢ ﺩﺭ ﻫﺮ‬ ‫ﻣﻼﻳﻤﺖ ﻟﻄﻒ ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬

‫ﻣﻮﺭﺩ ﺑﺮ ﺣﺴﺐ ﺳﻴﺎﻕ ﮐﻼﻡ ﻣﺘﺒﺎﺩﺭ ﺑﻪ ﺫﻫﻦ ﻣﻰ ﮔﺮﺩﺩ ‪.‬‬

‫ﺍﻟﮑﺒﺮﻯ )ﺑﻨﺪ ‪(٤٧‬‬ ‫‪ -٧٥‬ﻟﻴﺲ ﻟﻤﻄﻠﻊ ﺍﻻﻣﺮ ﺷﺮﻳﮏ ﻓﻰ ﺍﻟﻌﺼﻤﺔ‬ ‫ٰ‬

‫ﮐﺒﺮﻯ ﺑﻪ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‬ ‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺩﺭ ﻟﻮﺡ ﺍﺷﺮﺍﻗﺎﺕ ﺗﺄﻳﻴﺪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻋﺼﻤﺖ‬ ‫ٰ‬ ‫ﺍﺧﺘﺼﺎﺹ ﺩﺍﺭﺩ ‪.‬‬

‫ﻣﻔﺼﻠﻰ ﺩﺭ ﺑﺎﺭﮤ ﺍﻳﻦ ﺁﻳﻪ ﺑﻴﺎﻥ ﻭ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻓﺼﻞ ‪ ٤٥‬ﮐﺘﺎﺏ *)ﻣﻔﺎﻭﺿﺎﺕ(* ﺷﺮﺡ‬ ‫ّ‬ ‫ﮐﻠﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﻋﺼﻤﺖ ﻟﺰﻭﻡ ﺫﺍﺗﻰ ﺍﻭ‬ ‫ﺫﺍﺗﻴﻪ‬ ‫ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻋﺼﻤﺖ‬ ‫ﻣﺨﺘﺺ ﺑﻪ ﻣﻈﻬﺮ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﻪ ﺍﻧﻔﮑﺎﮎ‬ ‫ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻋﺼﻤﺖ ﻟﺰﻭﻡ ﺫﺍﺗﻰ ﻣﻈﺎﻫﺮ ّ‬ ‫ﮐﻠﻴﻪ ﺍﺳﺖ ‪ ،‬ﻟﻬﺬﺍ ﺍﺯ ﺁﻥ ﻭﺟﻮﺩﺍﺕ ّ‬

‫ﻣﺤﻘﻖ ﻟﻬﺬﺍ‬ ‫ﺫﺍﺗﻴﻪ‬ ‫ﮐﻠﻴﻪ ﺭﺍ ﭼﻮﻥ ﻋﺼﻤﺖ‬ ‫ﭘﺬﻳﺮ ﻧﻴﺴﺖ ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻣﻈﺎﻫﺮ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻇﻞ ﺷﺮﻳﻌﺖ ﺳﺎﺑﻖ‬ ‫ﺁﻧﭽﻪ ﺍﺯ ﺍﻳﺸﺎﻥ ﺻﺎﺩﺭ ﻋﻴﻦ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﻭ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ‪ .‬ﺁﻧﺎﻥ ﺩﺭ ّ‬

‫ﺣﻖ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﻣﺠﺮﻯ ﺩﺍﺭﻧﺪ ﻋﻤﻞ ﺻﺪﻕ ‪.‬‬ ‫ﻧﻴﺴﺘﻨﺪ ﺁﻧﭽﻪ ﮔﻮﻳﻨﺪ ﻗﻮﻝ ّ‬

‫ﺹ ‪١٥٧‬‬

‫ﺍﻟﺨﻂ )ﺑﻨﺪ ‪(٤٨‬‬ ‫ﮐﻞ ﺍﺏ ﺗﺮﺑﻴﺔ ﺍﺑﻨﻪ ﻭ ﺑﻨﺘﻪ ﺑﺎﻟﻌﻠﻢ ﻭ‬ ‫‪ -٧٦‬ﮐﺘﺐ‬ ‫ّ‬ ‫ﻋﻠﻰ ّ‬ ‫ٰ‬

‫ﺗﻮﺟﻪ ﻭﺍﻟﺪﻳﻦ ﺭﺍ ﺑﻪ ﻣﺴﺌﻮﻟﻴﺖ ﺧﻄﻴﺮﺷﺎﻥ ﺩﺭ ﺍﻣﺮ ﺗﻌﻠﻴﻢ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ّ‬

‫ﻭ ﺗﺮﺑﻴﺖ ﺍﻭﻻﺩ ﻣﻌﻄﻮﻑ ﻭ ﻧﻴﺰ ﺗﺼﺮﻳﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺗﺮﺑﻴﺖ ﻭ ﺗﻌﻠﻴﻢ ﺩﺧﺘﺮﺍﻥ ﺍﻋﻈﻢ ﻭ‬ ‫ﻣﺮﺑﻰ ﺍﻃﻔﺎﻝ‬ ‫ﺍﻫﻢ ﺍﺯ ﭘﺴﺮﺍﻥ ﺍﺳﺖ ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﻦ ﺩﺧﺘﺮﺍﻥ ﻭﻗﺘﻰ ﻣﺎﺩﺭﺍﻥ ﮔﺮﺩﻧﺪ ﻭ ﺍﻭﻝ ّ‬ ‫ّ‬ ‫ﮐﻠﻴﮥ‬ ‫ﺍﻣﻬﺎﺗﻨﺪ ‪ .‬ﺑﻨﺎ ﺑﺮ ﺍﻳﻦ ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩﺍﻯ ﺍﻣﺮ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺑﺮﺍﻯ ّ‬ ‫ّ‬

‫ﻣﻴﺴﺮ ﻧﺒﺎﺷﺪ ﺗﺮﺑﻴﺖ ﺩﺧﺘﺮﺍﻥ ﺍﺭﺟﺢ ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﺎ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﻣﺎﺩﺭ ﻓﻮﺍﺋﺪ ﻋﻠﻢ‬ ‫ﺍﻭﻻﺩ ّ‬

‫ﻣﺆﺛﺮﺗﺮ ﺭﻭﺍﺝ ﻣﻰ ﻳﺎﺑﺪ ‪.‬‬ ‫ﻭ ﺩﺍﻧﺶ ﺩﺭ ﺟﺎﻣﻌﻪ ﺳﺮﻳﻌﺘﺮ ﻭ ّ‬

‫ﻟﮑﻞ ٍ‬ ‫ﺍﻟﻰ ﺑﻴﺖ ﺍﻟﻌﺪﻝ )ﺑﻨﺪ ‪(٤٩‬‬ ‫‪ -٧٧‬ﻗﺪ ﺣﮑﻢ ﺍ‪‬‬ ‫ﺯﺍﻥ ﻭ ﺯﺍﻧﻴﺔ ﺩﻳﺔ ّ‬ ‫ّ‬ ‫ﻣﺴﻠﻤﺔ ٰ‬

‫ﻣﺠﺮﺩ ‪،‬‬ ‫ﻣﺘﺄﻫﻞ ﻳﺎ‬ ‫ﺍﻋﻢ ﺍﺯ‬ ‫ﺯﻧﺎ ﺑﻪ ﻃﻮﺭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﮐﻠﻰ ﺑﻪ ﺭﻭﺍﺑﻂ ﻧﺎﻣﺸﺮﻭﻉ ﺟﻨﺴﻰ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ‪ّ ،‬‬

‫ﻣﺼﺮﺡ ﺩﺭ ﺁﻳﮥ‬ ‫ﺍﻃﻼﻕ ﻣﻰ ﺷﻮﺩ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ . (٣٦‬ﻃﺒﻖ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺟﺰﺍﻯ‬ ‫ّ‬

‫ﻣﺠﺮﺩ ﻧﻪ‬ ‫ﺗﻌﻠﻖ ﺑﻪ ﻏﻴﺮ ﻣﺤﺼﻦ ﺩﺍﺭﺩ ﻧﻪ ﻣﺤﺼﻦ ‪ ،‬ﻳﻌﻨﻰ‬ ‫ﻣﺘﺄﻫﻞ ‪ .‬ﺳﭙﺲ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻓﻮﻕ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻣﺎ ﺯﺍﻧﻰ ﻣﺤﺼﻦ ﻭ ﻣﺤﺼﻨﻪ ﺣﮑﻤﺶ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻓﻘﺮﮤ ‪. (٤٩‬‬ ‫ّ‬

‫ﺹ ‪١٥٨‬‬ ‫ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻪ ﻋﻮﺍﻗﺐ ﺳﻮء ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺗﺠﺎﻭﺯ ﺍﺯ‬

‫ﺍﺣﺪﻳﺖ‬ ‫ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﺍﺷﺎﺭﻩ ﻧﻤﻮﺩﻩ ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺷﺨﺺ ﻣﺮﺗﮑﺐ ﻓﺤﺸﺎء ﺍﺯ ﺩﺭﮔﺎﻩ‬ ‫ﻣﻮﺍﺯﻳﻦ ّ‬ ‫ّ‬

‫ﻣﻄﺮﻭﺩ ﻭ ﻣﺮﺩﻭﺩ ‪ .‬ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺟﺮﻡ ﺛﺎﺑﺖ ﻭ ﻣﺮﺗﮑﺐ ﻣﺤﮑﻮﻡ ﺑﻪ ﭘﺮﺩﺍﺧﺖ ﺟﺮﻳﻤﻪ ﺷﻮﺩ ‪ ،‬ﺑﻪ‬

‫ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﻳﻦ ﺟﺰﺍ ﺑﻪ ﺟﻬﺖ ﺁﻥ ﺍﺳﺖ ﺗﺎ ﺭﺫﻳﻞ ﻭ ﺭﺳﻮﺍﻯ ﻋﺎﻟﻢ ﮔﺮﺩﺩ ﻭ ﻣﺤﺾ‬ ‫ﺗﺸﻬﻴﺮ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺭﺳﻮﺍﺋﻰ ﺍﻋﻈﻢ ﻋﻘﻮﺑﺖ ﺍﺳﺖ ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻣﺬﮐﻮﺭ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ‬

‫ﻣﺤﻠﻰ ﺷﻬﺮﺕ ﺩﺍﺭﺩ ‪.‬‬ ‫ﻇﺎﻫﺮﴽ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻣﺤﻠﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺑﻪ ﻣﺤﻔﻞ ﺭﻭﺣﺎﻧﻰ‬ ‫ّ‬

‫ﻣﺮﺓ‬ ‫ﺍﺧﺮﻯ ﻋﻮﺩﻭﺍ ﺑﻀﻌﻒ ﺍﻟﺠﺰﺁء )ﺑﻨﺪ ‪(٤٩‬‬ ‫‪ -٧٨‬ﻭ ﻫﻰ ﺗﺴﻌﺔ ﻣﺜﺎﻗﻴﻞ ﻣﻦ ّ‬ ‫ﺍﻟﺬﻫﺐ ﻭ ﺍﻥ ﻋﺎﺩﺍ ّ ً‬ ‫ٰ‬ ‫ﻭﺯﻥ ﻳﮏ ﻣﺜﻘﺎﻝ ﻣﺘﺪﺍﻭﻝ ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﻣﻌﺎﺩﻝ ﺍﺳﺖ ﺑﺎ ‪ ٢٤‬ﻧﺨﻮﺩ ‪ ،‬ﺍﻣﺎ ﻣﺜﻘﺎﻟﻰ ﮐﻪ ﺑﻴﻦ ﺍﻫﻞ‬ ‫ﺑﻬﺎء ﺭﺍﻳﺞ ﺍﺳﺖ ﻧﻮﺯﺩﻩ ﻧﺨﻮﺩ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺑﻴﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ‬

‫‪ . (٢٣‬ﻭﺯﻥ ﻧﻪ ﻣﺜﻘﺎﻝ ﺑﻴﺎﻧﻰ ﻣﻌﺎﺩﻝ ﺍﺳﺖ ﺑﺎ ‪ ٣٢/٧٧٥‬ﮔﺮﻡ ‪.‬‬

‫ﺩﺭ ﺑﺎﺭﮤ ﺍﺟﺮﺍﻯ ﺣﮑﻢ ﺟﺰﺍﻯ ﺯﺍﻧﻰ ﻏﻴﺮ ﻣﺤﺼﻦ ﻭ ﻏﻴﺮ ﻣﺤﺼﻨﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﺼﺮﻳﺢ ﻣﻰ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺗﮑﺮﺍﺭ ﺯﻧﺎ ﺳﺒﺐ ﻣﻰ ﮔﺮﺩﺩ ﮐﻪ ﻣﻘﺪﺍﺭ ﺟﺰﺍﻯ ﻗﺒﻠﻰ ﻃﺒﻖ ﻗﺎﻧﻮﻥ ﺗﺼﺎﻋﺪ ﻫﻨﺪﺳﻰ‬

‫ﻣﻀﺎﻋﻒ ﺷﻮﺩ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪،‬‬ ‫ﺹ ‪١٥٩‬‬

‫ﻓﻘﺮﮤ ‪ . (٢٣‬ﺍﺟﺮﺍﻯ ﺍﻳﻦ ﺣﮑﻢ ﻣﻮﮐﻮﻝ ﺑﻪ ﻣﻘﺘﻀﻴﺎﺕ ﺁﻳﻨﺪﻩ ﺍﺳﺖ ﺗﺎ ﺩﺭ ﻭﻗﺖ ﻣﻨﺎﺳﺐ ‪ ،‬ﺑﻴﺖ‬

‫ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﭘﺲ ﺍﺯ ﺗﺸﺮﻳﻊ ﻓﺮﻭﻋﺎﺕ ﻻﺯﻣﻪ ﺍﻳﻦ ﺣﮑﻢ ﺭﺍ ﺗﻨﻔﻴﺬ ﻧﻤﺎﻳﻨﺪ ‪.‬‬ ‫ﺍﻟﻨﻐﻤﺎﺕ )ﺑﻨﺪ ‪(٥١‬‬ ‫ﺍﻧﺎ ّ‬ ‫ﺣﻠﻠﻨﺎ ﻟﮑﻢ ﺍﺻﻐﺂء ﺍﻻﺻﻮﺍﺕ ﻭ ّ‬ ‫‪ّ -٧٩‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺩﺭ ﻣﻴﺎﻥ ﺑﻌﻀﻰ ﺍﺯ ﻣﻠﻞ ﺷﺮﻕ ﻧﻐﻤﻪ ﻭ ﺁﻫﻨﮓ ﻣﺬﻣﻮﻡ ﺑﻮﺩ ‪.‬‬ ‫ﺍﻣﺎ ﺑﻌﻀﻰ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﺍﺳﻼﻡ ﺍﺻﻐﺎء‬ ‫ﮔﺮ ﭼﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﻣﺬﮐﻮﺭ ﻧﻴﺴﺖ ‪ّ ،‬‬

‫ﻣﻮﺳﻴﻘﻰ ﺭﺍ ﻧﺎ ﻣﺸﺮﻭﻉ ﻣﻰ ﺷﻤﺎﺭﻧﺪ ﻭ ﺑﻌﻀﻰ ﺩﻳﮕﺮ ﺟﻮﺍﺯ ﺁﻥ ﺭﺍ ﻣﺸﺮﻭﻁ ﺑﻪ ﺷﺮﻭﻁ ﻭ ﺣﺪﻭﺩﻯ ﻣﻰ‬ ‫ﺩﺍﻧﻨﺪ ‪.‬‬

‫ﻣﺘﻌﺪﺩﻯ ﻣﺬﮐﻮﺭ ﮔﺸﺘﻪ ‪ ،‬ﻣﺜ‪ ‬ﺣﻀﺮﺕ‬ ‫ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺳﺘﺎﻳﺶ ﻣﻮﺳﻴﻘﻰ ﺑﻴﺎﻧﺎﺕ‬ ‫ّ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺁﻫﻨﮓ ﻭ ﺁﻭﺍﺯ ﺭﺯﻕ ﺭﻭﺣﺎﻧﻰ ﻗﻠﻮﺏ ﻭ ﺍﺭﻭﺍﺡ ﺍﺳﺖ ‪.‬‬

‫‪ -٨٠‬ﻳﺎ ﺭﺟﺎﻝ ﺍﻟﻌﺪﻝ )ﺑﻨﺪ ‪(٥٢‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﻳﺶ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﮔﺮ ﭼﻪ‬ ‫ّ‬ ‫ﺣﻖ ﻋﻀﻮﻳﺖ ﺩﺭ ﺑﻴﻮﺕ‬ ‫ﺭﺟﺎﻝ‬ ‫ﻭ‬ ‫ﻧﺴﺎء‬ ‫ﻭﻟﻰ‬ ‫‪،‬‬ ‫ﺍﺳﺖ‬ ‫ﺭﺟﺎﻝ‬ ‫ﺑﻪ‬ ‫ﻣﻨﺤﺼﺮ‬ ‫ﻋﻀﻮﻳﺖ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ّ‬ ‫ﻋﺪﻝ ﺧﺼﻮﺻﻰ ﻭ ﻣﺤﻠﻰ ﺭﺍ‬

‫ﺹ ‪١٦٠‬‬ ‫ﻣﺤﻠﻰ ﻣﻮﺳﻮﻣﻨﺪ ( ‪.‬‬ ‫ﻣﻠﻰ ﻭ‬ ‫ّ‬ ‫ﺩﺍﺭﻧﺪ ) ﺍﻳﻦ ﺑﻴﻮﺕ ﻋﺪﻝ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺑﻪ ﻣﺤﺎﻓﻞ ﺭﻭﺣﺎﻧﻰ ّ‬

‫ﺍﻟﺪﻳﺎﻥ‬ ‫ﺍﻟﻀﺮﺏ ﺗﺨﺘﻠﻒ ﺍﺣﮑﺎﻣﻬﻤﺎ ﺑﺎﺧﺘﻼﻑ ﻣﻘﺎﺩﻳﺮﻫﻤﺎ ﻭ ﺣﮑﻢ ّ ّ‬ ‫ﺍﻟﺸﺠﺎﺝ ﻭ ّ‬ ‫ﺍﻣﺎ ّ‬ ‫‪ -٨١‬ﻭ ّ‬ ‫ﻣﻌﻴﻨﺔ )ﺑﻨﺪ ‪(٥٦‬‬ ‫ّ‬ ‫ﻟﮑﻞ ﻣﻘﺪﺍﺭ ﺩﻳﺔ ّ‬

‫ﺷﺪﺕ ﺿﺮﺏ ﻭ ﺟﺮﺡ ﺩﺍﺭﺩ ‪،‬‬ ‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺗﺼﺮﻳﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻣﻘﺪﺍﺭ ﺩﻳﻪ ﺑﺴﺘﮕﻰ ﺑﻪ ّ‬

‫ﺷﺪﺕ ﺿﺮﺏ‬ ‫ﻭﻟﻰ ﺩﺭ ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ ﺟﺰﺋﻴﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﻘﺪﺍﺭ ﻏﺮﺍﻣﺘﻰ ﮐﻪ ﺑﺎﻳﺪ ﺑﻪ ﺗﻨﺎﺳﺐ ّ‬ ‫ﭘﺮﺩﺍﺧﺖ ﮔﺮﺩﺩ ﻣﺬﮐﻮﺭ ﻧﮕﺸﺘﻪ ‪ .‬ﺗﻌﻴﻴﻦ ﺍﻳﻦ ﺍﻣﻮﺭ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍﺟﻊ ﺍﺳﺖ ‪.‬‬

‫ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﺑﻨﺪ ‪(٥٧‬‬ ‫ﺍﻟﻀﻴﺎﻓﺔ ﻓﻰ ّ‬ ‫ﮐﻞ ﺷﻬﺮ ّ ً‬ ‫‪ -٨٢‬ﻗﺪ ﺭﻗﻢ ﻋﻠﻴﮑﻢ ّ‬

‫ﺍﻧﻌﻘﺎﺩ ﺟﻠﺴﺎﺕ ﺿﻴﺎﻓﺎﺕ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﻣﺒﺘﻨﻰ ﺑﺮ ﺍﻳﻦ ﺣﮑﻢ ﻣﺒﺎﺭﮎ ﺍﺳﺖ ‪ .‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ‬

‫ﺑﻴﺎﻥ ﻋﺮﺑﻰ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﺩﻭﺭ ﺑﻴﺎﻥ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﻫﺮ ﻧﻮﺯﺩﻩ ﺭﻭﺯ ﻳﮏ ﺑﺎﺭ‬

‫ﻣﺤﺒﺖ ﻭ ﻣﻬﻤﺎﻥ ﻧﻮﺍﺯﻯ ﺿﻴﺎﻓﺘﻰ ﺗﺮﺗﻴﺐ ﺩﻫﻨﺪ ‪ .‬ﺣﻀﺮﺕ‬ ‫ﻣﺠﺘﻤﻊ ﮔﺮﺩﻧﺪ ﻭ ﺑﺮﺍﻯ ﺍﻇﻬﺎﺭ‬ ‫ّ‬ ‫ﻣﻘﺮﺭ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ﺗﺄﻟﻴﻒ ﻗﻠﻮﺏ ّ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺍﻳﻦ ﺣﮑﻢ ﺭﺍ ﺗﺄﻳﻴﺪ ﻭ ﻣﻘﺼﺪ ﺍﺯ ﺁﻥ ﺭﺍ ﺗﺮﻭﻳﺞ ّ‬ ‫ﺩﺍﺷﺘﻪﺍﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺍﻫﻤﻴﺖ‬ ‫ّ‬

‫ﺹ ‪١٦١‬‬

‫ﺗﺸﮑﻴﻼﺗﻰ ﺍﻳﻦ ﺣﮑﻢ ﺭﺍ ﺑﻪ ﺗﺪﺭﻳﺞ ﺗﺒﻴﻴﻦ ﻭ ﺗﺸﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺩﺭ ﺍﺑﺘﺪﺍ ﺣﻀﺮﺕ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﻫﻤﻴﺖ ﺟﻨﺒﮥ ﺭﻭﺣﺎﻧﻰ ﻭ ﻣﻌﻨﻮﻯ ﺿﻴﺎﻓﺖ ﺭﺍ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺳﭙﺲ ﺣﻀﺮﺕ ﻭﻟﻰ‬ ‫ّ‬ ‫ﺍﻣﺮﺍ‪ ، ‬ﻋﻼﻭﻩ ﺑﺮ ﺗﺸﺮﻳﺢ ﺟﻨﺒﻪ ﻫﺎﻯ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ‪ ،‬ﻗﺴﻤﺖ ﺍﺩﺍﺭﻯ ﺿﻴﺎﻓﺖ ﺭﺍ‬ ‫ﺍﺿﺎﻓﻪ ﻓﺮﻣﻮﺩﻩ ﺁﻥ ﺭﺍ ﺗﺤﺖ ﻧﻈﺎﻣﻰ ﺧﺎﺹ ﺩﺭﺁﻭﺭﺩﻩ ﻭ ﻟﺰﻭﻡ ﻣﺸﺎﻭﺭﻩ ﺩﺭ ﺍﻣﻮﺭ ﺟﺎﻣﻌﻪ ﻭ ﺍﺑﻼﻍ‬

‫ﺍﻣﺮﻳﻪ ﺭﺍ ﺩﺭ ﺟﻠﺴﺎﺕ ﺿﻴﺎﻓﺎﺕ ﺗﺄﮐﻴﺪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬ ‫ﻣﺆﺳﺴﺎﺕ ّ‬ ‫ﺍﺧﺒﺎﺭ ﻭ ﺑﺸﺎﺭﺍﺕ ﻭ ﭘﻴﺎﻣﻬﺎﻯ ّ‬

‫‪.‬ﺩﺭ ﭘﺎﺳﺦ ﺑﻪ ﺳﺆﺍﻟﻰ ﮐﻪ ﺁﻳﺎ ﺣﮑﻢ ﺿﻴﺎﻓﺖ ﺍﺯ ﻭﺍﺟﺒﺎﺕ ﺍﺳﺖ ﻳﺎ ﻧﻪ ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ‬

‫ﻓﺮﻣﺎﻳﻨﺪ ﻭﺍﺟﺐ ﻧﻴﺴﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٤٨‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ‬ ‫ّ‬ ‫ﺣﺴﺐ ﺍﻻﻣﺮ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺷﺮﮐﺖ ﺩﺭ ﺿﻴﺎﻓﺎﺕ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ﻭﺍﺟﺐ‬ ‫ﻧﻴﺴﺖ ﻭﻟﻰ ﺑﺴﻴﺎﺭ ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ ‪ .‬ﻫﺮ ﻳﮏ ﺍﺯ ﻳﺎﺭﺍﻥ ﺑﺎﻳﺪ ﺣﻀﻮﺭ ﺩﺭ ﺍﻳﻦ ﺟﻠﺴﺎﺕ ﺭﺍ ﺍﺯ ﻭﻇﺎﻳﻒ‬

‫ﺧﻮﺩ ﺩﺍﻧﺴﺘﻪ ﻭ ﺷﺮﮐﺖ ﺩﺭ ﺁﻥ ﺭﺍ ﻣﻮﻫﺒﺘﻰ ﺑﻪ ﺷﻤﺎﺭ ﺁﺭﺩ ‪) .‬ﺗﺮﺟﻤﻪ(‬

‫ﻳﺤﻞ ﻣﺎ ﺍﻣﺴﮑﻦ ﻟﮑﻢ ﻭ ﻟﻮ‬ ‫ﺍﻟﺼﻴﺪ ﺍﺫﮐﺮﻭﺍ ﺍ‪ ‬ﺍﺫﴽ‬ ‫ّ‬ ‫‪ -٨٣‬ﺍﺫﺍ ﺍﺭﺳﻠﺘﻢ ﺍﻟﺠﻮﺍﺭﺡ ﺍﻟﻰ ّ‬ ‫ﺗﺠﺪﻭﻧﻪ ﻣﻴﺘﴼ )ﺑﻨﺪ ‪(٦٠‬‬

‫ﻣﻘﺮﺭﺍﺗﻰ ﺭﺍ ﮐﻪ ﺑﺮﺍﻯ ﺷﮑﺎﺭ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﻣﺘﺪﺍﻭﻝ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺮﺍﺳﻢ ﻭ ّ‬ ‫ﺑﻮﺩﻩ ﺑﺎ ﺍﻳﻦ ﺣﮑﻢ ﻣﺒﺎﺭﮎ ﺗﻘﻠﻴﻞ ﻭ ﺗﺨﻔﻴﻒ‬ ‫ﺹ ‪١٦٢‬‬

‫ﺑﺨﺸﻴﺪﻩﺍﻧﺪ ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﻫﻤﭽﻨﻴﻦ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺻﻴﺪ ﺑﺎ ﺳﻼﺣﻬﺎﺋﻰ ﺍﺯ ﻗﺒﻴﻞ ﺗﻴﺮ ﻭ‬ ‫ﮐﻤﺎﻥ ‪ ،‬ﺗﻔﻨﮓ ﻭ ﻧﻈﺎﻳﺮ ﺁﻥ ﺷﺎﻣﻞ ﺍﻳﻦ ﺣﮑﻢ ﺍﺳﺖ ‪ ،‬ﻭﻟﻰ ﺩﺭ ﻣﻮﺭﺩ ﺷﮑﺎﺭ ﺑﻪ ﻭﺳﻴﻠﮥ ﺩﺍﻡ ﻣﻰ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﮔﺮ ﺑﺎ ﺩﺍﻡ ﺻﻴﺪ ﺷﻮﺩ ﻭ ﺷﮑﺎﺭ ﺭﺍ ﺩﺭ ﺩﺍﻡ ﻣﺮﺩﻩ ﻳﺎﺑﻨﺪ ﺧﻮﺭﺩﻥ ﺁﻥ ﺣﺮﺍﻡ ﺍﺳﺖ‬

‫)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٢٤‬‬

‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﺴﺮﻓﻮﺍ ﻓﻰ ٰﺫﻟﮏ )ﺑﻨﺪ ‪(٦٠‬‬ ‫‪ّ -٨٤‬‬

‫ﮔﺮ ﭼﻪ ﺻﻴﺪ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺟﺎﻳﺰ ﺍﺳﺖ ‪ ،‬ﺟﻤﺎﻝ ﻗﺪﻡ ﺍﻧﺬﺍﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﺳﺮﺍﻑ‬

‫ﻣﻌﻴﻦ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ ‪.‬‬ ‫ﺩﺭ ﺻﻴﺪ ﺟﺎﻳﺰ ﻧﻴﺴﺖ ‪ .‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﻮﺍﺭﺩ ﺍﺳﺮﺍﻑ ﺩﺭ ﺻﻴﺪ ﺭﺍ ﺩﺭ ﺁﺗﻴﻪ ّ‬

‫ﺍﻟﻨﺎﺱ )ﺑﻨﺪ ‪(٦١‬‬ ‫ﻗﺪﺭ ﻟﻬﻢ ّ‬ ‫‪ -٨٥‬ﻣﺎ ّ‬ ‫ﺣﻘﴼ ﻓﻰ ﺍﻣﻮﺍﻝ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻫﻞ ﺑﻬﺎء ﺭﺍ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺩﺭ ﺭﻓﺘﺎﺭ ﺧﻮﺩ ﻧﺴﺒﺖ ﺑﻪ ﺍﻓﺮﺍﺩ ﻋﺎﺋﻠﮥ‬

‫ﻣﺤﺒﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ ﻭﻟﻰ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ‬ ‫ﻣﺒﺎﺭﮐﻪ ﺭﻋﺎﻳﺖ‬ ‫ّ‬

‫ﺣﻘﻰ ﻧﻴﺴﺖ ‪ .‬ﺍﻳﻦ ﺣﮑﻢ ﻣﺒﺎﺭﮎ ﺑﺎ ﺁﻧﭽﻪ ﺑﻴﻦ ﺷﻴﻌﻴﺎﻥ ﻣﻌﻤﻮﻝ ﺍﺳﺖ ﮐﻪ ﺳﺎﺩﺍﺕ ﺍﺯ‬ ‫ﺍﻣﻮﺍﻝ ﻣﺮﺩﻡ ّ‬

‫ﻋﻮﺍﻳﺪ ﺑﻴﺖ ﺍﻟﻤﺂﻝ ﺳﻬﻤﻰ ﻣﻰ ﺑﺮﻧﺪ ﻣﻐﺎﻳﺮﺕ ﺩﺍﺭﺩ ‪.‬‬ ‫ﻣﺘﻌﻤﺪﴽ ﻓﺎﺣﺮﻗﻮﻩ ﻭ ﻣﻦ ﻗﺘﻞ‬ ‫‪ -٨٦‬ﻣﻦ ﺍﺣﺮﻕ ﺑﻴﺘﴼ‬ ‫ّ‬ ‫ﺹ ‪١٦٣‬‬ ‫ﻧﻔﺴﴼ ﻋﺎﻣﺪﴽ ﻓﺎﻗﺘﻠﻮﻩ )ﺑﻨﺪ ‪(٦٢‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻗﺘﻞ ﻧﻔﺲ ﻭ ﺣﺮﻕ ﺑﻴﻮﺕ ﺑﻪ ﻃﻮﺭ ﻋﻤﺪ ﻣﺠﺎﺯﺍﺗﺶ ﺍﻋﺪﺍﻡ ﺍﺳﺖ ‪،‬‬ ‫ﻫﺮ ﭼﻨﺪ ﺑﻪ ﺟﺎﻯ ﺍﻋﺪﺍﻡ ﺣﺒﺲ ﺍﺑﺪ ﻧﻴﺰ ﻣﺠﺎﺯ ﺍﺳﺖ )ﻳﺎﺩﺩﺍﺷﺖ ‪. (٨٧‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﻓﺮﻕ ﺑﻴﻦ ﻣﺠﺎﺯﺍﺕ ﻭ ﺍﻧﺘﻘﺎﻡ ﺭﺍ ﺑﻴﺎﻥ ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺣﻖ ﺍﻻﻧﺘﻘﺎﻡ ﻻّﻥ ﺍﻻﻧﺘﻘﺎﻡ ﺍﻣﺮ ﻣﺒﻐﻮﺽ ﻣﺬﻣﻮﻡ ﻋﻨﺪﺍ‪ ‬ﻭﻟﻰ ﻣﻘﺼﺪ‬ ‫ّ‬ ‫ﺍﻥ ﺍﻟﺒﺸﺮ ﻟﻴﺲ ﻟﻪ ّ‬

‫ﺣﻖ ﻣﺠﺮﻡ ﺍﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ‬ ‫ﺍﺯ ﻣﺠﺎﺯﺍﺕ ﺍﻧﺘﻘﺎﻡ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﺟﺮﺍﻯ ﺣﮑﻢ ﺩﺭ ّ‬

‫ﺣﻖ ﻗﺼﺎﺹ ﺭﺍ ﺍﺯ ﻣﺠﺮﻡ ﺩﺍﺭﻧﺪ ﻭ ﺍﻳﻦ‬ ‫ﻣﻔﺎﻭﺿﺎﺕ ﺗﺄﻳﻴﺪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻫﻴﺄﺕ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ّ‬ ‫ّ‬

‫ﻗﺼﺎﺹ ﺑﻪ ﺟﻬﺖ ﺭﺩﻉ ﻭ ﻣﻨﻊ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ‬ ‫ّ‬ ‫ﺍﻻﻣﺮ ﻣﺒﺎﺭﮎ ﺻﺎﺩﺭ ﮔﺸﺘﻪ ﭼﻨﻴﻦ ﺗﻮﺿﻴﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺍﻣﺎ‬ ‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ّ .‬‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺠﺎﺯﺍﺕ ﻗﺘﻞ ﺭﺍ ﺍﻋﺪﺍﻡ ّ‬

‫ﺑﻪ ﺟﺎﻯ ﺁﻥ ﺣﺒﺲ ﺍﺑﺪ ﺭﺍ ﻧﻴﺰ ﺍﺟﺎﺯﻩ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﻫﺮ ﺩﻭ ﺑﺎ ﺍﺣﮑﺎﻡ ﻣﺒﺎﺭﮎ ﺗﻄﺎﺑﻖ ﺩﺍﺭﺩ ‪ .‬ﻣﻤﮑﻦ‬ ‫ﺍﺳﺖ ﺑﻌﻀﻰ ﺍﺯ ﻣﺎ ﺑﺎ ﺑﻴﻨﺶ ﻣﺤﺪﻭﺩ ﺧﻮﺩ ﺣﮑﻤﺖ ﺑﺎﻟﻐﮥ ﺍﻳﻦ ﺣﮑﻢ ﺭﺍ ﺩﺭﮎ ﻧﻨﻤﺎﺋﻴﻢ ‪ ،‬ﻭﻟﻰ‬

‫ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺑﭙﺬﻳﺮﻳﻢ ﻭ ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﻣﺮﺍﺗﺐ ﺣﮑﻤﺖ ﻭ ﺭﺣﻤﺖ ﻭ ﻋﺪﺍﻟﺖ ُﻣﻨﺰﻝ ﺁﻥ ﮐﺎﻣﻞ ﻭ ﻓﻰ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﮐﺎﻓﻞ ﻧﺠﺎﺕ ﺍﻫﻞ ﻋﺎﻟﻢ ﺍﺳﺖ ‪ .‬ﺍﮔﺮ‬

‫ﺹ ‪١٦٤‬‬ ‫ﻧﻔﺴﻰ ﺳﻬﻮﴽ ﻣﺤﮑﻮﻡ ﺑﻪ ﻣﺮﮒ ﮔﺮﺩﺩ ‪ ،‬ﺁﻳﺎ ﻧﺒﺎﻳﺪ ﻣﻌﺘﻘﺪ ﺑﻮﺩ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻘﺘﺪﺭ ﻭ ﺗﻮﺍﻧﺎ‬

‫ﺍﻟﺒﺘﻪ‬ ‫ﭼﻨﻴﻦ ﺑﻰ ﻋﺪﺍﻟﺘﻰ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﺩﺭ ﺟﻬﺎﻥ ﺩﻳﮕﺮ ﺟﺒﺮﺍﻥ ﻓﺮﻣﺎﻳﺪ ‪ّ .‬‬ ‫ﻧﻤﻴﺘﻮﺍﻥ ﺑﻪ ﺧﺎﻃﺮ ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﻧﺎﺩﺭ ﺍﻟﻮﻗﻮﻉ ﮐﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﻳﮏ ﻓﺮﺩ ﺑﻰ ﮔﻨﺎﻩ ﺳﻬﻮﴽ‬

‫ﻣﺠﺎﺯﺍﺕ ﺷﻮﺩ ﺍﺯ ﺍﻳﻦ ﺣﮑﻤﻰ ﮐﻪ ﻧﻔﻌﺶ ﺑﻪ ﻋﻤﻮﻡ ﺭﺍﺟﻊ ﺍﺳﺖ ﺻﺮﻑ ﻧﻈﺮ ﮐﺮﺩ ‪) .‬ﺗﺮﺟﻤﻪ(‬ ‫ﺗﻌﻠﻖ‬ ‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ‬ ‫ﺎﻋﻴﮥ ﺁﻳﻨﺪﻩ ّ‬ ‫ﺟﺰﺋﻴﺎﺕ ﻣﺠﺎﺯﺍﺕ ﻗﺘﻞ ﻭ ﺣﺮﻕ ﺭﺍ ﮐﻪ ﺑﻪ ﻫﻴﺄﺕ ﺍﺟﺘﻤ ّ‬ ‫ّ‬ ‫ﺣﺪ‬ ‫ﺩﺍﺭﺩ ﻧﺎﺯﻝ ﻧﻔﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬ ‫ﻓﺮﻋﻴﺎﺕ ﺍﻳﻦ ﺍﺣﮑﺎﻡ ‪ ،‬ﺍﺯ ﻗﺒﻴﻞ ﺍﻳﻨﮑﻪ ﺩﺭﺟﺎﺕ ﺟﺮﻡ ﺗﺎ ﭼﻪ ّ‬ ‫ّ‬

‫ﻣﺆﺛﺮ ﺩﺭ ﺗﺨﻔﻴﻒ ﺟﺮﻡ ﺭﺍ ﻣﻨﻈﻮﺭ ﺩﺍﺷﺖ ‪ ،‬ﻭ ﮐﺪﺍﻡ ﻳﮏ ﺍﺯ ﺩﻭ ﻧﻮﻉ‬ ‫ﺍﺳﺖ ﻭ ﺁﻳﺎ ﺑﺎﻳﺪ ﻋﻮﺍﻣﻞ ّ‬

‫ﻣﺤﻮﻝ ﮔﺸﺘﻪ ﮐﻪ ﺑﺎ ﻣﻼﺣﻈﮥ ﺷﺮﺍﻳﻂ‬ ‫ﮐﻼ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ﻣﺠﺎﺯﺍﺕ ﺑﺎﻳﺪ ﻣﺠﺮﻯ ﮔﺮﺩﺩ ّ ً‬ ‫ّ‬

‫ﺯﻣﺎﻥ ﺩﺭ ﻭﻗﺖ ﺍﺟﺮﺍﻯ ﺣﮑﻢ ﺗﺼﻤﻴﻤﺎﺕ ﻻﺯﻡ ﺭﺍ ﺍﺗﺨﺎﺫ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﻧﺤﻮﮤ ﺍﺟﺮﺍﻯ ﺣﮑﻢ ﻧﻴﺰ ﺑﻪ ﺑﻴﺖ‬ ‫ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍﺟﻊ ﺍﺳﺖ ‪.‬‬

‫ﺣﺪ ﻣﺠﺎﺯﺍﺕ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﭼﻪ ﻣﮑﺎﻧﻰ ﻣﻮﺭﺩ ﺣﺮﻕ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﺣﺮﻕ ‪ّ ،‬‬

‫ﺍﺳﺖ ‪ .‬ﺑﺪﻭﻥ ﺷﮏ ﻣﺠﺮﻣﻰ ﮐﻪ ﺍﻧﺒﺎﺭﻯ ﺧﺎﻟﻰ ﺭﺍ ﺁﺗﺶ ﺯﻧﺪ ﻭ ﮐﺴﻰ ﮐﻪ ﻣﺪﺭﺳﻪﺍﻯ ﭘﺮ ﺍﺯ ﮐﻮﺩﮎ ﺭﺍ‬

‫ﺑﺴﻮﺯﺍﻧﺪ ﺩﺭﺟﺎﺕ ﺟﺮﻣﺸﺎﻥ ﺗﻔﺎﻭﺕ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ ‪.‬‬ ‫ﺍﺑﺪﻳﴼ ﻻ ﺑﺄﺱ‬ ‫‪ -٨٧‬ﻭ ﺍﻥ ﺗﺤﮑﻤﻮﺍ ﻟﻬﻤﺎ ﺣﺒﺴﴼ‬ ‫ّ‬ ‫ﺹ ‪١٦٥‬‬ ‫ﻋﻠﻴﮑﻢ ﻓﻰ ﺍﻟﮑﺘﺎﺏ )ﺑﻨﺪ ‪(٦٢‬‬

‫ﺩﺭ ﺟﻮﺍﺏ ﺳﺆﺍﻟﻰ ﺍﺯ ﺍﻳﻦ ﺁﻳﮥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺗﺼﺮﻳﺢ‬ ‫ّ‬ ‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﮔﺮ ﭼﻪ ﺑﻪ ﺣﮑﻢ ﮐﺘﺎﺏ ﻗﺎﺗﻞ ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﺍﻋﺪﺍﻡ ﻧﻤﻮﺩ ﻭﻟﻰ ﺑﻪ ﺟﺎﻯ ﺁﻥ ﺣﺒﺲ ﺍﺑﺪ‬ ‫ﺷﺪﺕ ﻣﺠﺎﺯﺍﺕ ﺑﻪ ﻣﺮﺍﺗﺐ ﮐﺎﺳﺘﻪ ﻣﻰ ﺷﻮﺩ ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻣﻰ‬ ‫ﻧﻴﺰ ﺟﺎﻳﺰ ﺍﺳﺖ ﻭ ﺑﻪ ﺍﻳﻦ ﻭﺳﻴﻠﻪ ﺍﺯ ّ‬

‫ﺣﻖ ﺍﻧﺘﺨﺎﺏ ﺑﻴﻦ ﺍﻳﻦ ﺩﻭ ﺣﮑﻢ ﺭﺍ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩ ﻭ ﺟﺎﻣﻌﮥ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ّ‬

‫ﺑﺸﺮﻯ ﺭﺍ ﻣﺨﺘﺎﺭ ﺳﺎﺧﺘﻪﺍﻧﺪ ﮐﻪ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﺟﻮﺍﻧﺐ ﺍﻳﻦ ﺣﮑﻢ ﺁﻧﭽﻪ ﻣﻘﺘﻀﻰ ﺑﺎﺷﺪ ﻣﺠﺮﻯ‬ ‫ﺸﺨﺺ ﺩﺭ ﺑﺎﺭﮤ ﺗﻨﻔﻴﺬ ﺍﻳﻦ ﺣﮑﻢ ﻣﻮﺟﻮﺩ ﻧﻴﺴﺖ ﻟﻬﺬﺍ ﺩﺭ‬ ‫ﺩﺍﺭﺩ ‪ .‬ﭼﻮﻥ ﺩﺳﺘﻮﺭﺍﺕ ﺻﺮﻳﺢ ﻭ ﻣ ّ‬ ‫ﺁﺗﻴﻪ ﺗﺸﺮﻳﻊ ﻗﻮﺍﻧﻴﻦ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻳﻦ ﺍﻣﺮ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺭﺍﺟﻊ ﺍﺳﺖ ‪.‬‬

‫ﺍﻟﻨﮑﺎﺡ )ﺑﻨﺪ ‪(٦٣‬‬ ‫‪ -٨٨‬ﻗﺪ ﮐﺘﺐ ﺍ‪ ‬ﻋﻠﻴﮑﻢ ّ‬

‫ﺳﻨﺖ ﻧﮑﺎﺡ ﺭﺍ‬ ‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ّ‬ ‫ﻣﻘﺮﺭ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ‪.‬‬ ‫ﺗﺄﺳﻴﺲ ﻓﺮﻣﻮﺩﻩ ﻭ ﺁﻧﺮﺍ ﺣﺼﻦ ﻧﺠﺎﺡ ﻭ ﻓﻼﺡ ّ‬

‫ﻣﻘﺮﺭﺍﺕ ﻣﻨﺪﺭﺝ ﺩﺭ ﺭﺳﺎﻟﮥ *)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ(* ﺩﺭ ﺑﺎﺭﮤ ﻧﮑﺎﺡ ﺩﺭ‬ ‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ ﻭ ّ‬ ‫ﺍﺣﮑﺎﻡ ّ‬

‫ﺟﺰﻭﮤ *)ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ(* ‪ ،‬ﻗﺴﻤﺖ ﺩ ‪ ٣-١-١ ،‬ﺗﺎ ‪ ٣-١-١٥‬ﺧﻼﺻﻪ ﻭ ﮔﺮﻭﻩ‬ ‫ﺑﻨﺪﻯ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﻣﻮﺍﺭﺩ ﺫﻳﻞ ﺩﺭ ﺭﺳﺎﻟﮥ *)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ(* ﻣﻨﺪﺭﺝ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺑﺎﺭﮤ‬ ‫ﺷﺮﺍﻳﻄﻰ ﮐﻪ ﺍﺯﺩﻭﺍﺝ ﺭﺍ‬ ‫ﺹ ‪١٦٦‬‬

‫ﻣﺠﺎﺯ ﻣﻰ ﺩﺍﺭﺩ )ﻓﻘﺮﺍﺕ ‪ ،( ٩٢ ، ٨٤ ، ٥٠ ، ٤٦ ، ١٣ ، ٣‬ﺩﺭ ﺑﺎﺭﮤ ﻧﺎﻣﺰﺩﻯ )ﻓﻘﺮﮤ ‪(٤٣‬‬ ‫ﻣﻘﺮﺭﺍﺗﻰ ﮐﻪ ﺩﺭ ﺻﻮﺭﺕ ﻏﻴﺒﺖ‬ ‫ﭘﺮﺩﺍﺧﺖ‬ ‫ﻣﻬﺮﻳﻪ )ﻓﻘﺮﺍﺕ ‪ّ ، ( ٨٨ ، ٨٧ ، ٤٧ ، ٣٩ ، ٢٦ ، ١٢‬‬ ‫ّ‬

‫ﻣﻘﺮﺭﺍﺕ ﻣﺘﻔﺮﻗﻪ )ﻓﻘﺮﺍﺕ ‪ ١٢‬ﻭ‬ ‫ﻃﻮﻻﻧﻰ ﻫﻤﺴﺮ ﺑﺎﻳﺪ ﺭﻋﺎﻳﺖ ﺷﻮﺩ )ﻓﻘﺮﺍﺕ ‪ ٤‬ﻭ ‪ ( ٢٧‬ﻭ ﺳﺎﻳﺮ ّ‬

‫‪) . ( ٤٧‬ﺑﻪ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺷﻤﺎﺭﮤ ‪٨٩‬ﻭ ‪٩٩‬ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪(.‬‬

‫ﺍﻟﺬﻯ ﺍﻗﺘﻨﻊ ﺑﻮﺍﺣﺪﺓ ﻣﻦ ﺍﻻﻣﺂء ﺍﺳﺘﺮﺍﺣﺖ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﺠﺎﻭﺯﻭﺍ ﻋﻦ ﺍﻻﺛﻨﺘﻴﻦ ﻭ ّ‬ ‫‪ّ -٨٩‬‬ ‫ﻧﻔﺴﻪ ﻭ ﻧﻔﺴﻬﺎ )ﺑﻨﺪ ‪(٦٣‬‬

‫ﻧﺺ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻇﺎﻫﺮﴽ ﺗﺰﻭﻳﺞ ﺛﺎﻧﻰ ﺭﺍ ﺍﺟﺎﺯﻩ ﻣﻰ ﺩﻫﺪ ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﮔﺮ ﭼﻪ ّ‬

‫ﻣﻴﺴﺮ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﻫﻤﺴﺮ ﻭﺍﺣﺪ ﻗﻨﺎﻋﺖ ﺷﻮﺩ ‪.‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺁﺳﺎﻳﺶ ﻭ ﺁﺳﻮﺩﮔﻰ ﺧﺎﻃﺮ ﻭﻗﺘﻰ ّ‬ ‫ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﺑﺎﺭﮤ ﺍﻳﻦ ﻧﮑﺘﻪ ﺩﺭ ﻟﻮﺣﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﻪ ﻧﺤﻮﻯ ﻋﺎﻣﻞ ﮔﺮﺩﺩ‬

‫ﻣﺒﻴﻦ ﻣﻨﺼﻮﺹ ﺁﻳﺎﺕ‬ ‫ﮐﻪ ﺳﺒﺐ ﺭﺍﺣﺖ ﻭ ﺁﺳﺎﻳﺶ ﺧﻮﺩ ﻭ ﻫﻤﺴﺮﺵ ﺑﺎﺷﺪ ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ‪ّ ،‬‬

‫ﺍ‪ ‬ﺩﺭ ﺗﺒﻴﻴﻦ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻣﻘﺼﺪ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ‬

‫ﺯﻭﺟﮥ ﻭﺍﺣﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﺑﻌﻀﻰ ﺍﻟﻮﺍﺡ ﺫﮐﺮ ﮔﺮﺩﻳﺪﻩ ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻻﻧﻬﺎ ﺻﺮﺣﺖ ﺑﺎﻟﻘﻨﺎﻋﺔ ﺑﻮﺍﺣﺪﺓ ﻣﻨﻬﺎ‬ ‫ﺍﻥ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﻻ ﺗﺠﻮﺯ ّ‬ ‫ﺍﻋﻠﻤﻰ ّ‬ ‫ﺍﻟﺰﻭﺟﺎﺕ ّ‬ ‫ﺗﻌﺪﺩ ّ‬

‫ﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﻭ َ​َ​َ‬ ‫ﺍﻟﺰﻭﺟﺔ ّ‬ ‫ﺷﺮﻁ ّ‬ ‫ﺹ ‪١٦٧‬‬

‫ﻓﺎﻣﺎ ﺍﻟﻌﺪﻝ ﻭ ﺍﻟﻘﺴﻂ ﺑﻴﻦ‬ ‫ﺑﺎﻟﻘﺴﻂ ﻭ ﺍﻟﻌﺪﺍﻟﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻰ ﺟﻤﻴﻊ ﺍﻟﻤﺮﺍﺗﺐ ﻭ ﺍﻻﺣﻮﺍﻝ ّ‬

‫ﺍﻟﺰﻭﺟﺘﻴﻦ ﻣﻦ ﺍﻟﻤﺴﺘﺤﻴﻞ ﻭ ﺍﻟﻤﻤﺘﻨﻌﺎﺕ ﻭ ﺗﻌﻠﻴﻖ ٰﻫﺬﺍ ﺍﻻﻣﺮ ﺑﺸﻰء ﻣﻤﺘﻨﻊ ﺍﻟﻮﺟﻮﺩ ﺩﻟﻴﻞ‬ ‫ّ‬

‫ﻭﺍﺿﺢ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯﻩ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ٰ‬ ‫ﻟﮑﻞ‬ ‫ﻓﻠﺬﻟﮏ ﻻ ﻳﺠﻮﺯ ّﺍﻻ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ‬ ‫ّ‬ ‫ٰ‬

‫ﺍﻧﺴﺎﻥ ‪.‬‬ ‫ﺳﻨﺖ ﺑﺴﻴﺎﺭ ﻗﺪﻳﻤﻰ ﺩﺭ ﺑﻴﻦ ﺍﮐﺜﺮ ﺟﻮﺍﻣﻊ ﺑﺸﺮﻯ ﺍﺳﺖ ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﺑﻪ‬ ‫ّ‬ ‫ﺗﻌﺪﺩ ﺯﻭﺟﺎﺕ ﻳﮏ ّ‬

‫ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮﺍﻯ ﺍﺧﺘﻴﺎﺭ ﻫﻤﺴﺮ ﻭﺍﺣﺪ ﺁﻣﺎﺩﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﻣﺜ‪ ‬ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬ ‫ﺗﻌﺪﺩ ﺯﻭﺟﺎﺕ ﺭﺍ ﺗﺤﺮﻳﻢ ﻧﻔﺮﻣﻮﺩ ‪ ،‬ﻓﻘﻂ ﺍﻣﺮ ﻃﻼﻕ ﺭﺍ ‪ ،‬ﻣﮕﺮ ﺩﺭ ﻣﻮﺭﺩ ﺍﺭﺗﮑﺎﺏ ﺯﻧﺎ ‪،‬‬ ‫ّ‬

‫ﻣﺤﻤﺪ ﺗﻌﺪﺍﺩ ﺯﻭﺟﺎﺕ ﺭﺍ ﻣﻨﺤﺼﺮ ﺑﻪ ﭼﻬﺎﺭ ﻓﺮﻣﻮﺩ ‪ ،‬ﺍﻣﺎ ﺍﺟﺮﺍﻯ ﻋﺪﺍﻟﺖ‬ ‫ﻣﻨﺴﻮﺥ ﺩﺍﺷﺖ ‪ .‬ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﻣﻘﺮﺭ ﺩﺍﺷﺖ ﻭ ﻃﻼﻕ ﺭﺍ ﻧﻴﺰ ﺍﺟﺎﺯﻩ ﻓﺮﻣﻮﺩ ‪.‬‬ ‫ﺭﺍ ﺷﺮﻁ ﻻﺯﻡ ﺑﺮﺍﻯ ﺍﺧﺘﻴﺎﺭ ﺑﻴﺶ ﺍﺯ ﻳﮏ ﻫﻤﺴﺮ ّ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﮐﻪ ﺍﺣﮑﺎﻡ ﻭ ﺗﻌﺎﻟﻴﻢ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﻣﺤﻴﻂ ﺍﺳﻼﻣﻰ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ ‪ ،‬ﺣﮑﻢ‬ ‫ﻭﺍﺣﺪﺓ ‪.‬‬ ‫ﺩﻓﻌﺔ‬ ‫ﺍﺧﺘﻴﺎﺭ ﺯﻭﺟﮥ ﻭﺍﺣﺪﻩ ﺭﺍ ﺑﺎ ﺭﻋﺎﻳﺖ ﺣﮑﻤﺖ ﺗﺪﺭﻳﺠﴼ ﺍﻇﻬﺎﺭ ﻓﺮﻣﻮﺩ ﻧﻪ‬ ‫ً‬ ‫ً‬

‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺑﻪ ﺻﻮﺭﺕ ﻇﺎﻫﺮ ﺍﺧﺘﻴﺎﺭ ﺩﻭ ﺯﻭﺟﻪ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺍﺟﺎﺯﺕ‬ ‫ﻣﺒﻴﻨﻰ ﻣﺼﻮﻥ ﺍﺯ ﺧﻄﺎ ﺷﺮﺍﻳﻄﻰ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻧﺪ ﮐﻪ‬ ‫ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺑﺎ ﺗﻌﻴﻴﻦ ّ‬

‫ﺑﻪ ﻣﻮﺟﺐ ﺁﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﺍ ﻗﺎﺩﺭ ﺳﺎﺧﺖ ﺗﺎ ﭼﻨﻴﻦ ﺗﺒﻴﻴﻦ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻣﻘﺼﺪ ﺍﺯ ﺍﻳﻦ‬

‫ﺣﮑﻢ ﺍﮐﺘﻔﺎ ﺑﻪ ﺯﻭﺟﮥ ﻭﺍﺣﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺹ ‪١٦٨‬‬ ‫ﺍﺗﺨﺬ ﺑﮑﺮﴽ ﻟﺨﺪﻣﺘﻪ ﻻ ﺑﺄﺱ ﻋﻠﻴﻪ )ﺑﻨﺪ ‪(٦٣‬‬ ‫‪ -٩٠‬ﻭ ﻣﻦ ّ‬

‫ﺗﻮﺳﻂ ﻣﺮﺩﺍﻥ ﻣﺠﺎﺯ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‬ ‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺍﺳﺘﺨﺪﺍﻡ ﺩﻭﺷﻴﺰﮔﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺧﺪﻣﺎﺕ ﺧﺎﻧﻪ ّ‬

‫ﻣﺤﺮﻣﻴﺖ ﺑﻴﻦ ﺻﺎﺣﺐ ﺧﺎﻧﻪ‬ ‫ﺯﻳﺮﺍ ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﻣﻴﺎﻥ ﺷﻴﻌﻴﺎﻥ ﻓﻘﻂ ﻭﻗﺘﻰ ﺟﺎﻳﺰ ﺑﻮﺩﻩ ﮐﻪ ﺧﻄﺒﮥ‬ ‫ّ‬

‫ﻭ ﺩﻭﺷﻴﺰﮤ ﻣﺴﺘﺨﺪﻡ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺑﺎﺭﮤ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻣﻰ‬

‫ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﻣﺤﺾ ﺍﺯ ﺑﺮﺍﻯ ﺧﺪﻣﺖ ﺍﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺻﻐﺎﺭ ﻭ ﮐﺒﺎﺭ ﺩﻳﮕﺮ ﺭﺍ ﺍﺟﺮﺕ ﻣﻰ ﺩﻫﻨﺪ‬ ‫ﺣﻖ ﻫﻴﭻ ﻧﻮﻉ ﺭﺍﺑﻄﮥ ﺟﻨﺴﻰ ﺑﺎ‬ ‫ﺑﺮﺍﻯ ﺧﺪﻣﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٣٠‬ﻣﺨﺪﻭﻡ ّ‬

‫ﺩﻭﺷﻴﺰﮤ ﻣﺴﺘﺨﺪﻡ ﻧﺪﺍﺭﺩ ﻭ ﺁﻥ ﺑﮑﺮ ﻫﺮ ﻭﻗﺖ ﮐﻪ ﺧﻮﺍﻫﺪ ﺯﻭﺝ ﺍﺧﺘﻴﺎﺭ ﮐﻨﺪ ﺍﺧﺘﻴﺎﺭ ﺑﺎ ﻧﻔﺲ ﺍﻭ‬

‫ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﺮﻳﺪﻥ ﺍﻣﺎء ﺣﺮﺍﻡ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٣٠‬‬

‫ﺍﺗﺨﺬﻭﻩ ﻻﻧﻔﺴﮑﻢ ﻣﻌﻴﻨﴼ )ﺑﻨﺪ ‪(٦٣‬‬ ‫‪ٰ -٩١‬ﻫﺬﺍ ﻣﻦ ﺍﻣﺮﻯ ﻋﻠﻴﮑﻢ ّ‬

‫ﮔﺮ ﭼﻪ ﺍﻣﺮ ﺍﺯﺩﻭﺍﺝ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ‪ ،‬ﻭﻟﻰ ﺑﻪ ﺻﺮﻳﺢ ﺑﻴﺎﻥ ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪ ‬ﺍﻳﻦ ﺣﮑﻢ ﻭﺍﺟﺐ ﻧﻴﺴﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٤٦‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ّ‬ ‫ﻧﻴﺰ ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﻣﺒﺎﺭﮎ ﺻﺎﺩﺭ ﮔﺸﺘﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﺯﺩﻭﺍﺝ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺍﺯ‬ ‫ﺗﺠﺮﺩ ﻣﺂ‪ ‬ﺑﻪ ﺍﻓﺮﺍﺩ ﺭﺍﺟﻊ‬ ‫ﺗﺄﻫﻞ ﻭ ﻳﺎ ّ‬ ‫ﺍﺗﺨﺎﺫ ﺗﺼﻤﻴﻢ ﺩﺭ ﺑﺎﺭﮤ ّ‬ ‫ﻭﺍﺟﺒﺎﺕ ﻧﻴﺴﺖ ﻭ ّ‬ ‫ﺍﺳﺖ ‪ .‬ﺍﮔﺮ‬

‫ﺹ ‪١٦٩‬‬

‫ﻣﺠﺮﺩ ﺑﻤﺎﻧﺪ‬ ‫ﮐﻠﻰ‬ ‫ﻣﺪﺗﻰ ﻃﻮﻻﻧﻰ ﺻﺒﺮ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﺑﻪ ّ‬ ‫ﺷﺨﺼﻰ ﺑﺮﺍﻯ ﺍﺧﺘﻴﺎﺭ ﻫﻤﺴﺮ ﻣﻨﺎﺳﺐ ّ‬ ‫ّ‬

‫ﺗﺼﻮﺭ ﻧﻤﻮﺩ ﮐﻪ ﺁﻥ ﺷﺨﺺ ﺑﻪ ﻣﻘﺼﺪ ﻏﺎﺋﻰ ﺣﻴﺎﺕ ﺧﻮﻳﺶ ﮐﻪ ﺍﺻﻮ‪ ‬ﺍﻣﺮﻯ ﺍﺳﺖ ﺭﻭﺣﺎﻧﻰ‬ ‫ﻧﺒﺎﻳﺪ‬ ‫ّ‬

‫ﻭﺍﺻﻞ ﻧﮕﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﻋﻠﻘﻨﺎﻩ ﺑﺎﺫﻥ ﺍﻻﺑﻮﻳﻦ )ﺑﻨﺪ ‪(٦٥‬‬ ‫ﺍﻧﺎ ‪ّ ...‬‬ ‫‪ّ -٩٢‬‬

‫ﺩﺭ ﺗﻮﺿﻴﺢ ﺍﻳﻦ ﺣﮑﻢ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﻣﺒﺎﺭﮎ ﺻﺎﺩﺭ ﮔﺸﺘﻪ‬ ‫ّ‬ ‫ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺻﺮﻳﺤﴼ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺷﺮﻁ ﻻﺯﻡ ﺑﺮﺍﻯ ﺍﺯﺩﻭﺍﺝ ﺑﻬﺎﺋﻰ ﺗﺤﺼﻴﻞ ﺭﺿﺎﻳﺖ‬

‫ﻭﺍﻟﺪﻳﻨﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻗﻴﺪ ﺣﻴﺎﺕ ﺑﺎﺷﻨﺪ ‪ .‬ﺍﻳﻦ ﺷﺮﻁ ﻭﺍﺟﺐ ﺍﻻﺟﺮﺍ ﺍﺳﺖ ﭼﻪ ﻭﺍﻟﺪﻳﻦ ﺑﻬﺎﺋﻰ‬

‫ﺑﺎﺷﻨﺪ ﭼﻪ ﻧﺒﺎﺷﻨﺪ ‪ ،‬ﭼﻪ ﺑﻴﻦ ﺁﻧﺎﻥ ﺳﺎﻟﻬﺎﻯ ﻣﺘﻤﺎﺩﻯ ﻃﻼﻕ ﻭﺍﻗﻊ ﺷﺪﻩ ﺑﺎﺷﺪ ﭼﻪ ﻧﺸﺪﻩ ﺑﺎﺷﺪ ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻳﻦ ﺣﮑﻢ ﻣﺤﮑﻢ ﺭﺍ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻧﺪ ﺗﺎ ﺑﻨﻴﺎﻥ ﺟﺎﻣﻌﮥ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺘﺤﮑﺎﻡ‬

‫ﺣﺲ ﺍﺣﺘﺮﺍﻡ‬ ‫ﭘﺬﻳﺮﺩ ﻭ ﺭﻭﺍﺑﻂ ﺧﺎﻧﻮﺍﺩﮔﻰ ﭘﻴﻮﻧﺪﻯ ﺑﻴﺸﺘﺮ ﻳﺎﺑﺪ ﻭ ﺳﺒﺐ ﺷﻮﺩ ﮐﻪ ﻗﻠﻮﺏ ﻓﺮﺯﻧﺪﺍﻥ ّ‬

‫ﻭ ﺣﻖ ﺷﻨﺎﺳﻰ ﻧﺴﺒﺖ ﺑﻮﺍﻟﺪﻳﻨﺸﺎﻥ ﮐﻪ ﺁﻧﺎﻥ ﺭﺍ ﺟﺎﻥ ﺑﺨﺸﻴﺪﻩ ﻭ ﺭﻭﺍﻧﺸﺎﻥ ﺭﺍ ﺩﺭ ﺳﻴﺮ ﺟﺎﻭﺩﺍﻧﻰ‬ ‫ﺑﻪ ﺳﻮﻯ ﺧﺎﻟﻖ ﻣﺘﻌﺎﻝ ﺭﻫﺴﭙﺎﺭ ﺳﺎﺧﺘﻪﺍﻧﺪ ﺍﻳﺠﺎﺩ ﮔﺮﺩﺩ ‪) .‬ﺗﺮﺟﻤﻪ(‬ ‫ﺹ ‪١٧٠‬‬ ‫ﺍﻟﺼﻬﺎﺭ ّﺍﻻ ﺑﺎﻻﻣﻬﺎﺭ )ﺑﻨﺪ ‪(٦٦‬‬ ‫‪ -٩٣‬ﻻ‬ ‫ّ‬ ‫ﻳﺤﻘﻖ ّ‬

‫ﻣﻬﺮﻳﻪ ﺩﺭ ﺟﺰﻭﮤ *)ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ(* ‪،‬‬ ‫ﻣﻮﺍﺭﺩ ﻋﻤﺪﮤ ﻣﺮﺑﻮﻁ ﺑﻪ ﭘﺮﺩﺍﺧﺖ‬ ‫ّ‬

‫ﺟﺰﺋﻴﺎﺕ ﺁﻥ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ﻣﻬﺮﻳﻪ ﻭ‬ ‫ﻗﺴﻤﺖ ﺩ ‪ ٣-١-١٠-١ ،‬ﺗﺎ ‪ ٣-١-١٠-٥‬ﺧﻼﺻﻪ ﺷﺪﻩ ‪ .‬ﺣﮑﻢ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﻣﻬﺮﻳﻪ ﺑﺎﻳﺪ ﺍﺯ ﻃﺮﻑ ﺩﺍﻣﺎﺩ ﺑﻪ ﻋﺮﻭﺱ ﭘﺮﺩﺍﺧﺖ ﮔﺮﺩﺩ ‪ .‬ﻣﻴﺰﺍﻥ ﺁﻥ ﺑﺮﺍﻯ ﺍﻫﻞ ﻣﺪﻥ ﻧﻮﺯﺩﻩ‬ ‫ّ‬

‫ﻗﺮﻯ ﻧﻮﺯﺩﻩ ﻣﺜﻘﺎﻝ ﻧﻘﺮﻩ ﺍﺳﺖ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪. (٩٤‬‬ ‫ﻣﺜﻘﺎﻝ ﻃﻼﻯ ﺧﺎﻟﺺ ﻭ ﺑﺮﺍﻯ ﺍﻫﻞ ٰ‬ ‫ﻣﻬﺮﻳﻪ ﺭﺍ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﮔﺮ ﺩﺭ ﻫﻨﮕﺎﻡ ﻋﻘﺪ ﺩﺍﻣﺎﺩ ﻗﺎﺩﺭ ﻧﺒﺎﺷﺪ ﮐﻪ‬ ‫ّ‬

‫ﺗﻤﺎﻣﴼ ﺑﻪ ﻋﺮﻭﺱ ﺍﺩﺍ ﮐﻨﺪ ‪ ،‬ﻣﺄﺫﻭﻥ ﺍﺳﺖ ﻗﺒﺾ ﻣﺠﻠﺲ ﺭﺩ ﻧﻤﺎﻳﺪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ‬

‫‪ . (٣٩‬ﺑﺎ ﻇﻬﻮﺭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻋﻘﺎﻳﺪ ﻭ ﺁﺩﺍﺏ ﻭ ﺭﺳﻮﻡ ﻣﺘﺪﺍﻭﻟﻪ ﻣﻦ ﺟﻤﻠﻪ ﻣﺴﺌﻠﮥ‬ ‫ﻣﻬﺮﻳﻪ ﺍﺯ ﻋﺎﺩﺍﺕ‬ ‫ﻣﻬﺮﻳﻪ ﺗﻐﻴﻴﺮ ﻳﺎﻓﺘﻪ ﻭ ﻣﻌﺎﻧﻰ ﺟﺪﻳﺪﻯ ﺑﻪ ﺧﻮﺩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ‪ .‬ﭘﺮﺩﺍﺧﺖ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻬﻨﻪ ﺩﺭ ﺑﻴﻦ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺟﻮﺍﻣﻊ ﻭ ﻓﺮﻫﻨﮕﻬﺎ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺍﻃﻮﺍﺭ ﻣﺨﺘﻠﻔﻪ ﺍﺟﺮﺍ ﻣﻰ ﺷﻮﺩ ‪ .‬ﺩﺭ‬

‫ﻣﻬﺮﻳﻪ ﺍﺯ ﻃﺮﻑ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻋﺮﻭﺱ ﺑﻪ ﺩﺍﻣﺎﺩ ﭘﺮﺩﺍﺧﺖ ﻣﻰ ﮔﺮﺩﺩ ‪ ،‬ﺩﺭ ﺑﻌﻀﻰ‬ ‫ﺑﻌﻀﻰ ﻣﻤﺎﻟﮏ‬ ‫ّ‬ ‫ﻣﻬﺮﻳﻪ ﺭﺍ ﺩﺍﻣﺎﺩ ﺑﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻋﺮﻭﺱ ﻣﻰ ﭘﺮﺩﺍﺯﺩ ‪ ،‬ﮐﻪ ﺁﻧﺮﺍ "ﺷﻴﺮ ﺑﻬﺎ"‬ ‫ﻣﻤﺎﻟﮏ ﺩﻳﮕﺮ‬ ‫ّ‬

‫ﻣﻰ ﮔﻮﻳﻨﺪ ‪ .‬ﺩﺭ ﻫﺮ ﺩﻭ ﺣﺎﻝ ﻣﺒﻠﻎ ﭘﺮﺩﺍﺧﺘﻰ ﻣﻌﻤﻮ‪ ‬ﻣﻌﺘﻨﺎﺑﻪ ﺍﺳﺖ ‪ .‬ﺣﮑﻢ ﺟﻤﺎﻝ ﻗﺪﻡ ﺍﻳﻦ‬ ‫ﻣﻬﺮﻳﻪ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺭﻣﺰﻯ ﻳﻌﻨﻰ ﻫﺪﻳﻪﺍﻯ ﺑﺎ ﺍﺭﺯﺵ‬ ‫ﻣﺘﻨﻮﻋﻪ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﻭ‬ ‫ّ‬ ‫ﺭﺳﻮﻡ ّ‬ ‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩ ﮐﻪ ﺍﺯ ﻃﺮﻑ ﺩﺍﻣﺎﺩ ﺑﻪ ﻋﺮﻭﺱ ﺗﺴﻠﻴﻢ ﻣﻴﮕﺮﺩﺩ ‪.‬‬ ‫ﻣﻌﻴﻦ ّ‬ ‫ﻣﺤﺪﻭﺩ ﻭ ّ‬

‫ﺹ ‪١٧١‬‬ ‫ﻟﻠﻘﺮﻯ ﻣﻦ‬ ‫ﺍﻟﺬﻫﺐ ﺍﻻﺑﺮﻳﺰ ﻭ‬ ‫ﺍﻟﻔﻀﺔ )ﺑﻨﺪ ‪(٦٦‬‬ ‫ﻗﺪﺭ ﻟﻠﻤﺪﻥ ﺗﺴﻌﺔ ﻋﺸﺮ ﻣﺜﻘﺎ‪ ‬ﻣﻦ ّ‬ ‫‪ -٩٤‬ﻗﺪ ّ‬ ‫ّ‬ ‫ٰ‬

‫ﺗﻮﻃﻦ ﺯﻭﺝ ﺍﺳﺖ ﻧﻪ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺗﻌﻴﻴﻦ ﻣﻴﺰﺍﻥ‬ ‫ﻣﻬﺮﻳﻪ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ّ‬ ‫ّ‬

‫ﺯﻭﺟﻪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ ٨٧‬ﻭ ‪. (٨٨‬‬

‫ﺣﺮﻡ ﻋﻠﻴﻪ ﺍﻥ ﻳﺘﺠﺎﻭﺯ ﻋﻦ ﺧﻤﺴﺔ ﻭ ﺗﺴﻌﻴﻦ ﻣﺜﻘﺎ‪ ... ‬ﻭ‬ ‫ﺍﻟﺰﻳﺎﺩﺓ ّ‬ ‫‪ -٩٥‬ﻭ ﻣﻦ ﺍﺭﺍﺩ ّ‬ ‫ﺍﻻﻭﻟﻰ ﺧﻴﺮ ﻟﻪ ﻓﻰ ﺍﻟﮑﺘﺎﺏ )ﺑﻨﺪ ‪(٦٦‬‬ ‫ﺑﺎﻟﺪﺭﺟﺔ‬ ‫ّ‬ ‫ﺍﻟﺬﻯ ﺍﻗﺘﻨﻊ ّ‬ ‫ٰ‬

‫ﻣﻬﺮﻳﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻭ ﺩﺭ ﻣﻬﺮ ﻫﻢ‬ ‫ﺩﺭ ﭘﺎﺳﺦ ﺑﻪ ﺳﺆﺍﻟﻰ ﺩﺭ ﺑﺎﺭﮤ‬ ‫ّ‬

‫ﺁﻧﭽﻪ ﺩﺭ ﺑﻴﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﻣﺠﺮﻯ ﺍﺳﺖ ﻭ ﻣﻤﻀﻰ ‪ .‬ﻭﻟﮑﻦ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺫﮐﺮ ﺩﺭﺟﮥ ﺍﻭﻟﻰ ﺷﺪﻩ ﻭ‬

‫ﻗﺮﻯ ﺩﺭ ﺑﻴﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺍﻳﻦ ﺍﺣﺐ‬ ‫ﻣﻘﺼﻮﺩ ﻧﻮﺯﺩﻩ ﻣﺜﻘﺎﻝ ﻧﻘﺮﻩ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﺎﺭﮤ ﺍﻫﻞ ٰ‬

‫ﺍﺗﺤﺎﺩ ﻧﺎﺱ‬ ‫ﺍﺳﺖ ﻋﻨﺪﺍ‪ ‬ﺍﮔﺮ ﻃﺮﻓﻴﻦ ﻗﺒﻮﻝ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻣﻘﺼﻮﺩ‬ ‫ﺭﻓﺎﻫﻴﺖ ﮐﻞ ﻭ ﻭﺻﻠﺖ ﻭ ّ‬ ‫ّ‬

‫ﺍﺳﺖ ‪ .‬ﻟﺬﺍ ﻫﺮ ﭼﻪ ﺩﺭ ﺍﻳﻦ ﺍﻣﻮﺭﺍﺕ ﻣﺪﺍﺭﺍ ﺷﻮﺩ ﺍﺣﺴﻦ ﺍﺳﺖ ‪ ...‬ﺑﺎﻳﺪ ﺍﻫﻞ ﺑﻬﺎء ﺑﺎ ﮐﻤﺎﻝ‬

‫ﺧﺎﺻﺔ‬ ‫ﻣﺤﺒﺖ ﻭ ﺻﻔﺎ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻣﻌﺎﻣﻠﻪ ﻭ ﻣﻌﺎﺷﺮﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﻓﮑﺮ ﻣﻨﺎﻓﻊ ﻋﻤﻮﻡ ﺑﺎﺷﻨﺪ‬ ‫ّ ً‬ ‫ّ‬ ‫ﺣﻖ ‪.‬‬ ‫ﺩﻭﺳﺘﺎﻥ ّ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻟﻮﺣﻰ ﺑﻪ ﻃﻮﺭ ﺍﺧﺘﺼﺎﺭ ﺑﻌﻀﻰ ﺍﺯ ﻋﻮﺍﻣﻠﻰ ﺭﺍ ﮐﻪ‬ ‫ﺹ ‪١٧٢‬‬

‫ﻣﻬﺮﻳﻪ ﻣﻨﻈﻮﺭ ﺷﻮﺩ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﻭﺍﺣﺪ ﻣﺬﮐﻮﺭ ﺩﺭ ﻟﻮﺡ ﺫﻳﻞ‬ ‫ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺗﻌﻴﻴﻦ ﻣﻴﺰﺍﻥ‬ ‫ّ‬

‫ﻣﻬﺮﻳﻪ ﻣﻌﺎﺩﻝ ﺍﺳﺖ ﺑﺎ ﻧﻮﺯﺩﻩ ﻣﺜﻘﺎﻝ ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺟﻬﺖ ﭘﺮﺩﺍﺧﺖ‬ ‫ّ‬

‫ﻓﻀﻪ ‪ .‬ﻭ ﺍﻳﻦ ﺑﺴﺘﻪ ﺑﻪ ﺍﻗﺘﺪﺍﺭ ﺯﻭﺝ ﺍﺳﺖ ‪ .‬ﺍﮔﺮ‬ ‫ﻗﺮﻯ ّ‬ ‫ﺍﻫﻞ ﻣﺪﻥ ﺑﺎﻳﺪ ﻃﻼ ﺑﺪﻫﻨﺪ ﻭ ﺍﻫﻞ ٰ‬

‫ﻓﻘﻴﺮ ﺍﺳﺖ ﻳﮏ ﻭﺍﺣﺪ ﻣﻰ ﺩﻫﺪ ﻭ ﺍﮔﺮ ﺍﻧﺪﮎ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭﺩ ﺩﻭ ﻭﺍﺣﺪ ﻣﻰ ﺩﻫﺪ ‪ .‬ﺍﮔﺮ ﺑﺎ ﺳﺮ ﻭ‬ ‫ﺳﺎﻣﺎﻥ ﺍﺳﺖ ﺳﻪ ﻭﺍﺣﺪ ﻣﻰ ﺩﻫﺪ ‪ ،‬ﺍﮔﺮ ﺍﺯ ﺍﻫﻞ ﻏﻨﺎ ﺍﺳﺖ ﭼﻬﺎﺭ ﻭﺍﺣﺪ ﻣﻰ ﺩﻫﺪ ﻭ ﺍﮔﺮ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ﺍﺗﻔﺎﻕ ﻣﻴﺎﻥ ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ ﻭ ﺍﺑﻮﻳﻦ‬ ‫ﺛﺮﻭﺕ ﺍﺳﺖ ﭘﻨﺞ ﻭﺍﺣﺪ ﻣﻰ ﺩﻫﺪ ‪ .‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺑﺴﺘﻪ ﺑﻪ ّ‬ ‫ﺍﺗﻔﺎﻕ ﺣﺎﺻﻞ ﺷﻮﺩ ﻣﺠﺮﻯ ﮔﺮﺩﺩ ‪.‬‬ ‫ﺍﺳﺖ ‪ .‬ﻫﺮ ﻧﻮﻉ ﺩﺭ ﻣﻴﺎﻥ ّ‬

‫ﺩﺭ ﻫﻤﻴﻦ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﻫﻞ ﺑﻬﺎء ﺭﺍ ﺗﻮﺻﻴﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﺳﺌﻠﮥ ﺧﻮﻳﺶ‬

‫ﺭﺍ ﺩﺭ ﺑﺎﺭﮤ ﺍﺟﺮﺍﻯ ﺍﻳﻦ ﺣﮑﻢ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺭﺟﺎﻉ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﺍﻳﻦ ﺍﺣﮑﺎﻡ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺍﺳﺖ ﮐﻪ ﺷﺎﺭﻉ ﺍﺳﺖ ‪ ...‬ﺍﺣﮑﺎﻡ ﻭ‬

‫ﻣﺼﺮﺡ ﻧﻴﺴﺖ ﺑﻴﺖ ﻋﺪﻝ ﺗﺸﺮﻳﻊ ﻧﻤﺎﻳﺪ ‪.‬‬ ‫ﺗﻔﺮﻋﺎﺗﻰ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍ‪‬‬ ‫ّ‬ ‫ّ‬

‫ﻟﮑﻞ ﻋﺒﺪ ﺍﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻭﻃﻨﻪ ﺍﻥ‬ ‫‪ -٩٦‬ﻗﺪ ﮐﺘﺐ ﺍ‪‬‬ ‫ّ‬ ‫ﺹ ‪١٧٣‬‬

‫ﺍﺗﻰ )ﺑﻨﺪ ‪(٦٧‬‬ ‫ﺍﻳﺔ ّ‬ ‫ﻳﺠﻌﻞ ﻣﻴﻘﺎﺗﴼ ﻟﺼﺎﺣﺒﺘﻪ ﻓﻰ ّ‬ ‫ﻣﺪﺓ ﺍﺭﺍﺩ ﺍﻥ ٰ‬

‫ﻣﻄﻠﻊ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻣﻮﺭﺩ ﺯﻭﺟﻰ ﮐﻪ ﺳﻔﺮ ﻧﻤﺎﻳﺪ ﻭ ﻫﻤﺴﺮﺵ ﺭﺍ ﺍﺯ ﺗﺎﺭﻳﺦ ﻣﺮﺍﺟﻌﺘﺶ ّ‬ ‫ﻧﺴﺎﺯﺩ ﻭ ﺧﺒﺮﻯ ﺍﺯ ﺍﻭ ﺑﻪ ﻫﻤﺴﺮﺵ ﻧﺮﺳﺪ ﻭ ﻣﻔﻘﻮﺩ ﺍﻻﺛﺮ ﮔﺮﺩﺩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﮔﺮ ﺍﻭ ﺍﻣﺮ‬

‫ﺗﺮﺑﺺ ﻧﻤﺎﻳﺪ ﻭ ﺑﻌﺪ ﺍﺧﺘﻴﺎﺭ ﺍﺯﺩﻭﺍﺝ‬ ‫ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺭﺍ ﺷﻨﻴﺪﻩ ﺑﺎﺷﺪ ﺯﻭﺟﻪ ﺑﺎﻳﺪ ﻳﮏ ﺳﺎﻝ ﺗﻤﺎﻡ ّ‬

‫ﺗﺠﺮﺩ ﺑﺎ ﺍﻭ ﺍﺳﺖ ‪ .‬ﻭ ﺍﮔﺮ ﺷﺨﺺ ﺍﻣﺮ ﮐﺘﺎﺏ ﺭﺍ ﻧﺸﻨﻴﺪﻩ ﺑﺎﺷﺪ ﺯﻭﺟﻪ ﺑﺎﻳﺪ ﺻﺒﺮ ﻧﻤﺎﻳﺪ‬ ‫ﻭ ﻳﺎ ّ‬ ‫ﺗﺎ ﺧﺒﺮﻯ ﺍﺯ ﺷﻮﻫﺮﺵ ﺑﻪ ﺍﻭ ﺑﺮﺳﺪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٤‬‬

‫ﺍﻟﺰﻭﺝ‬ ‫‪ -٩٧‬ﻓﻠﻬﺎ ّ‬ ‫ﺗﺮﺑﺺ ﺗﺴﻌﺔ ﺍﺷﻬﺮ ﻣﻌﺪﻭﺩﺍﺕ ﻭ ﺑﻌﺪ ﺍﮐﻤﺎﻟﻬﺎ ﻻ ﺑﺄﺱ ﻋﻠﻴﻬﺎ ﻓﻰ ﺍﺧﺘﻴﺎﺭ ّ‬ ‫)ﺑﻨﺪ ‪(٦٧‬‬

‫ﻣﻘﺮﺭ ﻣﺮﺍﺟﻌﺖ ﻧﻨﻤﺎﻳﺪ ﻭ ﻳﺎ ﻫﻤﺴﺮﺵ ﺭﺍ ﺍﺯ ﺗﺄﺧﻴﺮ ﺩﺭ ﻣﺮﺍﺟﻌﺖ‬ ‫ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺯﻭﺝ ﺩﺭ ﻣﻮﻋﺪ ّ‬

‫ﺍﻣﺎ‬ ‫ﻣﻄﻠﻊ ﻧﺴﺎﺯﺩ ‪ ،‬ﺯﻭﺟﻪ ﻣﺨﺘﺎﺭ ﺍﺳﺖ ﭘﺲ ﺍﺯ ﻧﻪ ﻣﺎﻩ ﺍﺻﻄﺒﺎﺭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺠﺪﺩﴽ ﺍﺯﺩﻭﺍﺝ ﻧﻤﺎﻳﺪ ‪ّ ،‬‬

‫ﺍﻃﻼﻉ ﺍﺯ ﺗﻘﻮﻳﻢ ﺍﻣﺮﻯ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ‬ ‫ﻣﺪﺗﻰ ﺑﻴﺸﺘﺮ ﺻﺒﺮ ﻧﻤﺎﻳﺪ ) ﺑﺮﺍﻯ ّ‬ ‫ﺍﺭﺟﺢ ﺁﻥ ﺍﺳﺖ ﮐﻪ ّ‬

‫ﺷﻤﺎﺭﮤ ‪ ١٤٧‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ (‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺩﺭ ﭼﻨﻴﻦ ﻣﻮﺍﺭﺩﻯ ﺍﮔﺮ ﺧﺒﺮ‬ ‫ﻣﻮﺕ ﻳﺎ ﻗﺘﻞ ﺯﻭﺝ ﺑﻪ ﺍﻭ ﺑﺮﺳﺪ ‪ ،‬ﺯﻭﺟﻪ ﺑﺎﻳﺪ ﻧﻪ ﻣﺎﻩ ﺻﺒﺮ ﻧﻤﺎﻳﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺩﺭ ﺍﻣﺮ‬

‫ﺍﺯﺩﻭﺍﺝ ﻣﺨﺘﺎﺭ ﺍﺳﺖ ) ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٢٧‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻟﻮﺣﻰ ﺗﻮﺿﻴﺢ ﻣﻰ‬

‫ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻣﺴﺌﻠﮥ ﺧﺒﺮ‬ ‫ﺹ ‪١٧٤‬‬ ‫ﺗﻌﻠﻖ ﺑﻪ ﻏﺎﺋﺐ ﺩﺍﺭﺩ ﻧﻪ ﺑﻪ ﺯﻭﺝ ﺣﺎﺿﺮ ‪.‬‬ ‫ﻣﻮﺕ ﻳﺎ ﻗﺘﻞ ﺯﻭﺝ ﻭ ﻣﮑﺚ ﻧﻪ ﻣﺎﻩ ﺍﻳﻦ ّ‬

‫‪ -٩٨‬ﻟﻬﺎ ﺍﻥ ﺗﺄﺧﺬ ﺍﻟﻤﻌﺮﻭﻑ )ﺑﻨﺪ ‪(٦٧‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻣﻘﺼﺪ ﺍﺯ ﻣﻌﺮﻭﻑ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﺻﻄﺒﺎﺭ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ‬

‫ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٤‬‬

‫‪ -٩٩‬ﺍﻟﻌﺪﻟﻴﻦ )ﺑﻨﺪ ‪(٦٧‬‬ ‫ﻣﻌﻴﻦ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪ .‬ﺑﺮ ﻃﺒﻖ‬ ‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﻣﻴﺰﺍﻥ ﻋﺪﺍﻟﺖ ﺭﺍ ﺣﺴﻦ ﺷﻬﺮﺕ ﺩﺭ ﺑﻴﻦ ﻋﺒﺎﺩ ّ‬ ‫ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﻻﺯﻡ ﻧﻴﺴﺖ ﺷﻬﻮﺩ ﺍﺯ ﺍﻫﻞ ﺑﻬﺎء ﺑﺎﺷﻨﺪ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺷﻬﺎﺩﺕ ﻋﺒﺎﺩ‬ ‫ﺍ‪ ‬ﺍﺯ ﻫﺮ ﺣﺰﺑﻰ ﻟﺪﻯ ﺍﻟﻌﺮﺵ ﻣﻘﺒﻮﻝ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٧٩‬‬

‫ﻳﻄﻠﻘﻬﺎ ﻭ ﻟﻪ ﺍﻥ ﻳﺼﺒﺮ ﺳﻨﺔ ﮐﺎﻣﻠﺔ )ﺑﻨﺪ ‪(٦٨‬‬ ‫‪ -١٠٠‬ﻭ ﺍﻥ ﺣﺪﺙ ﺑﻴﻨﻬﻤﺎ ﮐﺪﻭﺭﺓ ﺍﻭ ﮐﺮﻩ ﻟﻴﺲ ﻟﻪ ﺍﻥ ّ‬ ‫ﺍﻣﺮ ﻃﻼﻕ ﺩﺭ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ﺷﺪﻳﺪﴽ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺑﻴﻦ ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ ﮐﺪﻭﺭﺕ‬

‫ﻣﻮﻇﻒ ﺍﺳﺖ ﮐﻪ‬ ‫ﻭ ﮐﺮﺍﻫﺖ ﺑﻪ ﻣﻴﺎﻥ ﺁﻳﺪ ﻃﻼﻕ ﭘﺲ ﺍﺯ ﻃﻰ ﻳﮏ ﺳﺎﻝ ﮐﺎﻣﻞ ﻣﺠﺎﺯ ﺍﺳﺖ ‪ ٠‬ﺯﻭﺝ ّ‬ ‫ّ‬ ‫ﺍﺣﺘﻴﺎﺟﺎﺕ ﻣﺎﻟﻰ ﻫﻤﺴﺮ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﺪﺕ ﻳﮏ ﺳﺎﻝ ﺍﺻﻄﺒﺎﺭ ﺗﺄﻣﻴﻦ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﻋﻴﻦ‬ ‫ﺹ ‪١٧٥‬‬

‫ﺣﺎﻝ ﻃﺮﻓﻴﻦ ﻣﮑﻠﻔﻨﺪ ﮐﻪ ﺑﻪ ﺭﻓﻊ ﺍﺧﺘﻼﻓﺎﺕ ﺧﻮﺩ ﺑﮑﻮﺷﻨﺪ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻰ‬ ‫ّ‬ ‫ﻗﻄﻌﻴﴼ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺣﻘﻮﻕ ﻃﺮﻓﻴﻦ ﺩﺭ ﺗﻘﺎﺿﺎﻯ ﻃﻼﻕ ﻣﺴﺎﻭﻯ ﺍﺳﺖ ﻭ ﻫﺮ ﻃﺮﻑ ﮐﻪ ﻃﻼﻕ ﺭﺍ‬ ‫ّ‬ ‫ﻻﺯﻡ ﺩﺍﻧﺪ ﻣﻰ ﺗﻮﺍﻧﺪ ﺗﻘﺎﺿﺎ ﻧﻤﺎﻳﺪ ‪.‬‬

‫ﺩﺭ ﺭﺳﺎﻟﮥ *)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ(* ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺴﺎﺋﻠﻰ ﭼﻨﺪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺳﻨﮥ ﺍﺻﻄﺒﺎﺭ ﺭﺍ‬

‫ﺗﺮﺑﺺ‬ ‫ﻣﺸﺮﻭﺣﴼﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﻣﻮﺍﺭﺩ‬ ‫ﻣﺼﺮﺣﻪ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﺷﺮﺍﻳﻂ ﺑﺮﮔﺰﺍﺭﻯ ﺳﺎﻝ ّ‬ ‫ّ‬

‫)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ ، (١٢‬ﺗﻌﻴﻴﻦ ﺍﺑﺘﺪﺍﻯ ﺳﻨﻪ )ﻓﻘﺮﺍﺕ ‪ ١٩‬ﻭ ‪ ، (٤٠‬ﺷﺮﺍﻳﻂ ﺍﺻﻼﺡ ﻓﻴﻤﺎ‬ ‫ﻣﺤﻠﻰ )ﻓﻘﺮﺍﺕ ‪ ٧٣‬ﻭ ‪ . (٩٨‬ﺑﻴﺖ‬ ‫ﺑﻴﻦ ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ )ﻓﻘﺮﮤ ‪ ، (٣٨‬ﻭﻇﻴﻔﮥ ﺷﻬﻮﺩ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ّ‬ ‫ﺍﻳﺎﻡ ﺑﺮ ﻋﻬﺪﮤ ﻣﺤﺎﻓﻞ‬ ‫ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻭﻇﺎﻳﻒ ﺷﻬﻮﺩ ﺩﺭ ﻣﻮﺭﺩ ﻃﻼﻕ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺍﺳﺖ ‪.‬‬ ‫ّ‬

‫ﺟﺰﺋﻴﺎﺕ ﺣﮑﻢ ﻃﻼﻕ ﺩﺭ ﺟﺰﻭﮤ *)ﺗﻠﺨﻴﺺ ﻭ ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ (* ‪ ،‬ﻗﺴﻤﺖ ﺩ ‪ ٣-٢-١ ،‬ﺗﺎ‬ ‫ّ‬

‫‪ ٣-٢-٩‬ﺧﻼﺻﻪ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﻋﻤﺎ ﻋﻤﻠﺘﻢ ﺑﻌﺪ ﻃﻠﻘﺎﺕ ٰﺛﻠﺚ )ﺑﻨﺪ ‪(٦٨‬‬ ‫‪ -١٠١‬ﻗﺪ ﻧﻬﺎﮐﻢ ﺍ‪ّ ‬‬

‫ﺍﻳﻦ ﺁﻳﻪ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﺣﮑﻤﻰ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﮐﻪ ﻃﺒﻖ ﺁﻥ ﻣﺮﺩﻯ ﮐﻪ ﺯﻭﺟﻪﺍﺵ ﺭﺍ ﺗﺤﺖ ﺷﺮﺍﻳﻂ‬

‫ﻣﺠﺪﺩﴽ ﺍﺯﺩﻭﺍﺝ ﮐﻨﺪ ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﺯﻭﺟﮥ‬ ‫ﻣﻌﻴﻨﻰ ﻃﻼﻕ ﺩﺍﺩﻩ ﺑﺎﺷﺪ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺎ ﺍﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻄﻠﻘﻪ ﺑﻪ ﻋﻘﺪ ﻣﺮﺩ ﺩﻳﮕﺮﻯ‬ ‫ّ‬

‫ﺹ ‪١٧٦‬‬ ‫ﺩﺭ ﺁﻳﺪ ﻭ ﺍﺯ ﺍﻭ ﻃﻼﻕ ﮔﻴﺮﺩ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻳﻦ ﻋﻤﻞ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻧﻬﻰ‬ ‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٣١‬‬

‫ﺑﺎﻟﻤﻮﺩﺓ ﻭ‬ ‫ﮐﻞ ﺷﻬﺮ‬ ‫ﺍﻟﺬﻯ ّ‬ ‫‪ -١٠٢‬ﻭ ّ‬ ‫ﺍﻟﺮﺟﻮﻉ ﺑﻌﺪ ﺍﻧﻘﻀﺂء ّ‬ ‫ّ‬ ‫ﻃﻠﻖ ﻟﻪ ﺍﻻﺧﺘﻴﺎﺭ ﻓﻰ ّ‬ ‫ﺍﻟﺮﺿﺂء ﻣﺎ ﻟﻢ ﺗﺴﺘﺤﺼﻦ ‪ّ ...‬ﺍﻻ ﺑﻌﺪ ﺍﻣﺮ ﻣﺒﻴﻦ )ﺑﻨﺪ ‪(٦٨‬‬ ‫ّ‬

‫ﮐﻞ ﺷﻬﺮ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻣﺮﺍﺩ ﺍﻳﻦ‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺑﻴﺎﻥ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻧﻘﻀﺎء ّ‬ ‫ّ‬ ‫ﻣﻄﻠﻘﻪ ﺩﺭ ﻫﺮ‬ ‫ﻧﻴﺴﺖ ﮐﻪ ﻣﺤﺪﻭﺩﻳﺘﻰ ﺩﺭ ﺭﺟﻮﻉ ﺣﺎﺻﻞ ﺷﻮﺩ ﺑﻠﮑﻪ ﺗﺠﺪﻳﺪ ﺍﺯﺩﻭﺍﺝ ﺯﻭﺝ ﻭ ﺯﻭﺟﮥ ّ‬

‫ﻣﺘﺄﻫﻞ‬ ‫ﺯﻣﺎﻥ ﺑﻌﺪ ﺍﺯ ﻃﻼﻕ ﻣﺠﺎﺯ ﺍﺳﺖ ﺑﻪ ﺷﺮﻁ ﺁﻧﮑﻪ ﺩﺭ ﻫﻨﮕﺎﻡ ﺭﺟﻮﻉ ﻫﻴﭻ ﮐﺪﺍﻡ ﺍﺯ ﻃﺮﻓﻴﻦ‬ ‫ّ‬ ‫ﻧﺒﺎﺷﻨﺪ ‪.‬‬

‫ﺑﺎﻟﻄﻬﺎﺭﺓ‬ ‫ﺍﻟﻨﻄﻔﺔ )ﺑﻨﺪ ‪(٧٤‬‬ ‫‪ -١٠٣‬ﻗﺪ ﺣﮑﻢ ﺍ‪ّ ‬‬ ‫ﻋﻠﻰ ﻣﺂء ّ‬ ‫ٰ‬

‫ﺑﺮ ﺣﺴﺐ ﻋﻘﺎﻳﺪ ﺑﻌﻀﻰ ﺍﺯ ﻣﺬﺍﻫﺐ ﻧﻈﻴﺮ ﺷﻴﻌﮥ ﺍﺳﻼﻡ ﻣﺎء ﻧﻄﻔﻪ ﻧﺎﭘﺎﮎ ﺍﺳﺖ ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ‬ ‫ﺩﺭ ﺁﻳﮥ ﻓﻮﻕ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺭﺍ ﻣﺮﺩﻭﺩ ﺷﻤﺮﺩﻩﺍﻧﺪ ‪ ) .‬ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ١٠٦‬ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪(.‬‬

‫ﺍﻟﻠﻄﺎﻓﺔ )ﺑﻨﺪ ‪(٧٤‬‬ ‫‪-١٠٤‬‬ ‫ﺗﻤﺴﮑﻮﺍ ﺑﺤﺒﻞ ّ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺑﺎﺭﮤ ﻟﻄﺎﻓﺖ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻋﻠﻮﻳﺖ ﻋﺎﻟﻢ‬ ‫ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﻭ ﭘﺎﮐﻰ ﻭ ﻟﻄﺎﻓﺖ ﺳﺒﺐ‬ ‫ّ‬ ‫ﺹ ‪١٧٧‬‬

‫ﺣﺘﻰ ﺩﺭ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﻧﻴﺰ ﻟﻄﺎﻓﺖ ﺳﺒﺐ ﺣﺼﻮﻝ‬ ‫ﺍﻧﺴﺎﻧﻰ ﻭ ّ‬ ‫ﺗﺮﻗﻰ ﺣﻘﺎﻳﻖ ﺍﻣﮑﺎﻧﻰ ﺍﺳﺖ ّ‬

‫ﺭﻭﺣﺎﻧﻴﺖ ﺍﺳﺖ ‪ ...‬ﻧﻈﺎﻓﺖ ﻇﺎﻫﺮﻩ ﻫﺮ ﭼﻨﺪ ﺍﻣﺮﻯ ﺍﺳﺖ ﺟﺴﻤﺎﻧﻰ ﻭﻟﮑﻦ ﺗﺄﺛﻴﺮ ﺷﺪﻳﺪ ﺩﺭ‬ ‫ّ‬ ‫ﺭﻭﺣﺎﻧﻴﺎﺕ ﺩﺍﺭﺩ ‪) .‬ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ٧٤‬ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪(.‬‬ ‫ّ‬

‫ﻳﺘﻐﻴﺮ ّ ٰ‬ ‫ﺑﺎﻟﺜﻠﺚ )ﺑﻨﺪ ‪(٧٤‬‬ ‫ﮐﻞ ﻣﮑﺮﻭﻩ ﺑﺎﻟﻤﺂء ّ‬ ‫ﻃﻬﺮﻭﺍ ّ‬ ‫ﺍﻟﺬﻯ ﻟﻢ ّ‬ ‫‪ّ -١٠٥‬‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ "ﺛﻼﺙ" ﺍﻭﺻﺎﻑ ﺛﻼﺛﮥ ﺁﺏ ﻳﻌﻨﻰ ﺭﻧﮓ ﻭ ﻃﻌﻢ ﻭ ﺑﻮﻯ ﺁﻥ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﺗﻮﺿﻴﺤﺎﺕ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺑﺎﺭﮤ ﺁﺏ ﺑﮑﺮ ﺩﺍﺩﻩ ﻭ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺁﺏ ﻣﺴﺘﻌﻤﻞ ﺩﺭ ﭼﻪ‬ ‫ﮐﻴﻔﻴﺘﻰ ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎﺩﻩ ﻣﺤﺴﻮﺏ ﻧﻤﻰ ﺷﻮﺩ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٩١‬‬ ‫ّ‬

‫ﺍﺧﺮﻯ )ﺑﻨﺪ ‪(٧٥‬‬ ‫ﮐﻞ ﺍﻻﺷﻴﺂء ﻭ ﻋﻦ ﻣﻠﻞ‬ ‫‪ -١٠٦‬ﺭﻓﻊ ﺍ‪ ‬ﺣﮑﻢ ﺩﻭﻥ ّ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ ﻋﻦ ّ‬ ‫ٰ‬

‫ﺑﻌﻀﻰ ﺍﺯ ﺟﻮﺍﻣﻊ ﺩﻳﻨﻰ ﻭ ﻃﻮﺍﻳﻒ ﻭ ﻗﺒﺎﻳﻞ ﺑﻨﺎ ﺑﺮ ﺁﺩﺍﺏ ﻭ ﺷﻌﺎﻳﺮ ﻣﺬﻫﺒﻰ ﺑﻪ ﻧﺠﺎﺳﺖ ﺑﻌﻀﻰ ﺍﺯ‬ ‫ﻧﻔﻮﺱ ﻭ ﺍﺷﻴﺎء ﻣﻌﺘﻘﺪﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻳﻦ ﺷﻌﺎﻳﺮ ﺭﺍ ﺑﺎﻃﻞ ﺷﻤﺮﺩﻩ ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ‬

‫ﺗﺤﻘﻖ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ‬ ‫ﺑﺮ ﺍﺛﺮ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﻗﺪ ﺍﻧﻐﻤﺴﺖ ﺍﻻﺷﻴﺂء ﻓﻰ ﺑﺤﺮ ّ‬ ‫ّ‬ ‫ﻳﺎﻓﺘﻪ ﺍﺳﺖ ‪ ) .‬ﺑﻪ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺷﻤﺎﺭﮤ ‪ ٢٠ ، ١٢‬ﻭ ‪ ١٠٣‬ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪(.‬‬ ‫ﺹ ‪١٧٨‬‬ ‫ﺍﻟﺮﺿﻮﺍﻥ )ﺑﻨﺪ ‪(٧٥‬‬ ‫ﺍﻭﻝ ّ‬ ‫‪ّ -١٠٧‬‬

‫ﺍﻳﻦ ﺁﻳﻪ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﻭﺭﻭﺩ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻭ ﺍﺻﺤﺎﺏ ﺑﻪ ﺑﺎﻍ ﻧﺠﻴﺒّﻴﻪ ﻭﺍﻗﻊ ﺩﺭ ﺣﻮﻣﮥ‬

‫ﺑﻐﺪﺍﺩ ‪ .‬ﺍﻳﻦ ﺣﺪﻳﻘﻪ ﺑﻌﺪﴽ ﺩﺭ ﺑﻴﻦ ﺍﻫﻞ ﺑﻬﺎء ﺑﻪ ﺑﺎﻍ ﺭﺿﻮﺍﻥ ﺷﻬﺮﺕ ﻳﺎﻓﺖ ‪ .‬ﻭﺭﻭﺩ ﺣﻀﺮﺕ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺍﻳﻦ ﺑﺎﻍ ﮐﻪ ﻣﺼﺎﺩﻑ ﺑﺎ ﻳﻮﻡ ﺳﻰ ﻭ ﻳﮑﻢ ﻧﻮﺭﻭﺯ ﺩﺭ ﻣﺎﻩ ﺁﻭﺭﻳﻞ ﺳﻨﮥ ‪١٨٦٣‬‬

‫ﻣﻴﻼﺩﻯ ﺑﻮﺩ ﺁﻏﺎﺯ ﺩﻭﺭﻩﺍﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺻﺮﻳﺤﴼ ﺑﻪ ﺍﺻﺤﺎﺏ ﺧﻮﻳﺶ ﺍﻇﻬﺎﺭ‬ ‫ﺍﻳﺎﻡ ﻓﻴﻬﺎ‬ ‫ﺍﻳﺎﻡ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ّ :‬‬ ‫ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺩﺭ ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻥ ّ‬

‫ﺍﻟﺮﺣﻤﻦ‬ ‫ﺗﺠﻠﻰ ﺑﺎﺳﻢ ّ ٰ‬ ‫ﻇﻬﺮ ﺍﻟﻔﺮﺡ ﺍﻻﻋﻈﻢ ﻭ ﺩﺭ ﻭﺻﻒ ﺑﺎﻍ ﺭﺿﻮﺍﻥ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻣﻘﺎﻡ ﻓﻴﻪ ّ‬ ‫ﺗﻮﻗﻒ ﻭ ﺳﭙﺲ ﺑﻪ ﺳﻮﻯ‬ ‫ﻋﻠﻰ ﻣﻦ ﻓﻰ ﺍﻻﻣﮑﺎﻥ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﻭﺍﺯﺩﻩ ﺭﻭﺯ ﺩﺭ ﺍﻳﻦ ﺑﺎﻍ ّ‬ ‫ٰ‬

‫ﻣﺤﻞ ﺳﺮﮔﻮﻧﻰ ﺑﻌﺪﻯ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩ ﺣﺮﮐﺖ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺍﻇﻬﺎﺭ ﺍﻣﺮ‬ ‫ﺍﺳﻼﻣﺒﻮﻝ ﮐﻪ‬ ‫ّ‬

‫ﺍﻳﺎﻡ ﺭﺿﻮﺍﻥ ﮐﻪ ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻫﺮ ﺳﺎﻝ ﺩﻭﺍﺯﺩﻩ ﺭﻭﺯ ّ‬ ‫ّ‬ ‫ﺍﻋﻈﻢ ﻭ ﺍﻗﺪﺱ ﺍﻋﻴﺎﺩ ﺑﻬﺎﺋﻰ ﻣﺤﺴﻮﺏ ﺍﺳﺖ ﺟﺸﻦ ﮔﺮﻓﺘﻪ ﻣﻰ ﺷﻮﺩ )ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺷﻤﺎﺭﮤ ‪ ١٣٨‬ﻭ‬

‫‪. (١٤٠‬‬

‫‪ -١٠٨‬ﺍﻟﺒﻴﺎﻥ )ﺑﻨﺪ ‪(٧٧‬‬ ‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ ﺩﻭﺭ ﺑﺎﺑﻰ ﺍﺳﺖ ﻭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﮐﺘﺎﺏ ﺍﺣﮑﺎﻡ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﻋﻨﻮﺍﻥ‬ ‫ﮐﺘﺎﺏ ﺑﻴﺎﻥ ّ‬

‫ﺗﺴﻤﻴﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﻫﻤﻴﻦ ﻋﻨﻮﺍﻥ ﻧﻴﺰ ﺑﻪ ﺗﻤﺎﻡ‬ ‫ﺹ ‪١٧٩‬‬

‫ﺁﺛﺎﺭ ﺣﻀﺮﺗﺶ ﺍﻃﻼﻕ ﻣﻰ ﮔﺮﺩﺩ ‪ .‬ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﻣﺨﺰﻥ ﻋﻤﺪﮤ ﻋﻘﺎﻳﺪ ﺩﻳﻨﻰ ﻭ ﺍﺣﮑﺎﻡ ﺩﻭﺭ‬

‫ﺑﺎﺑﻰ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺑﻴﺎﻥ ﻋﺮﺑﻰ ﻣﺤﺘﻮﻳﺎﺗﺶ ﺑﺎ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﻣﻄﺎﺑﻖ‬

‫ﻭﻟﻰ ﻣﺨﺘﺼﺮﺗﺮ ﻭ ﺍﻫﻤﻴﺘﺶ ﮐﻤﺘﺮ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﺻﻴﻒ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ‬ ‫ّ‬ ‫ﺩﺭ ﮐﺘﺎﺏ *) ﮔﺎﺩ ﭘﺎﺳﺰ ﺑﺎﻯ(* ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪:‬‬

‫ﺍﻭﻟﻰ ﺑﺎﻳﺪ ﮔﻨﺠﻴﻨﻪﺍﻯ ﺩﺍﻧﺴﺖ ﺷﺎﻣﻞ ﺍﻭﺻﺎﻑ ﻭ ﻧﻌﻮﺕ‬ ‫ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﻳﻦ ﮐﺘﺎﺏ ﺭﺍ ﺩﺭ ﺭﺗﺒﮥ‬ ‫ٰ‬

‫ﻣﺴﺘﻤﺮ ﻧﺴﻠﻬﺎﻯ ﺁﺗﻴﻪ ﺗﺪﻭﻳﻦ‬ ‫ﺣﻀﺮﺕ ﻣﻮﻋﻮﺩ ﻧﻪ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺳﻨﻦ ﻭ ﺍﺣﮑﺎﻣﻰ ﮐﻪ ﺟﻬﺖ ﻫﺪﺍﻳﺖ‬ ‫ّ‬

‫ﺷﺪﻩ ﺑﺎﺷﺪ ‪) .‬ﺗﺮﺟﻤﻪ(‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﺑﻪ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻣﻨﺴﻮﺥ ﻣﮕﺮ ﺍﺣﮑﺎﻣﻰ ﮐﻪ ﺩﺭ‬ ‫ﻣﺆﮐﺪﴽ ﻣﺬﮐﻮﺭ ‪.‬‬ ‫ﮐﺘﺎﺏ ﺍﻗﺪﺱ ّ‬

‫‪ -١٠٩‬ﻣﺤﻮ ﺍﻟﮑﺘﺐ )ﺑﻨﺪ ‪(٧٧‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺡ ﺍﺷﺮﺍﻗﺎﺕ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﻌﻠﻖ ﺑﻮﺩ ﺑﻪ‬ ‫ﻣﺒﺸﺮ ﺭﻭﺡ ﻣﺎ ﺳﻮﺍﻩ ﻓﺪﺍﻩ ﺍﺣﮑﺎﻣﻰ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭﻟﮑﻦ ﻋﺎﻟﻢ ﺍﻣﺮ ّ‬ ‫ﺣﻀﺮﺕ ّ‬

‫ﺍﺧﺮﻯ ﻧﺎﺯﻝ ﻭ ﺩﺭ‬ ‫ﻗﺒﻮﻝ ﻟﺬﺍ ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﺑﻌﻀﻰ ﺭﺍ ﺍﺟﺮﺍ ﻧﻤﻮﺩ ﻭ ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﻋﺒﺎﺭﺍﺕ‬ ‫ٰ‬ ‫ﺗﻮﻗﻒ ﻧﻤﻮﺩﻳﻢ ‪.‬‬ ‫ﺑﻌﻀﻰ ّ‬ ‫ﺹ ‪١٨٠‬‬

‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻣﺤﻮ ﮐﺘﺐ ﺑﺮ ﻣﺆﻣﻨﻴﻦ ﻓﺮﺽ ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩ ﻣﮕﺮ ﮐﺘﺒﻰ ﮐﻪ ﺩﺭ ﺍﺛﺒﺎﺕ ﺍﻣﺮ‬

‫ﻭ ﺷﺮﻳﻌﺖ ﺍ‪ ‬ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﺎﺷﺪ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺍﻳﻦ ﺣﮑﻢ ﺭﺍ ﻧﺴﺦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﻫﻴﮑﻞ ﺍﻃﻬﺮ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ ﺩﺭ ﺑﺎﺭﮤ‬ ‫ّ‬ ‫ﮐﻴﻔﻴﺖ ﺍﺣﮑﺎﻡ ﺷﺪﻳﺪﻯ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻣﺎﻫﻴﺖ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﺷﺎﻗﮥ ﻧﺎﺯﻟﮥ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻓﻘﻂ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ‬ ‫ﻓﻬﻢ ﻭ ﺩﺭﮎ ﮐﺎﻣﻞ ﺍﺣﮑﺎﻡ ﻭ ﺣﺪﻭﺩ ّ‬

‫ﺧﻮﺍﺹ ﻣﻤﺘﺎﺯﮤ ﺷﺮﻳﻌﺖ ﻣﺒﺎﺭﮐﺶ ﺑﻪ ﻧﺤﻮﻯ ﮐﻪ ﻧﻔﺲ ﺁﻥ‬ ‫ﻣﺎﻫﻴﺖ ﻭ ﻣﻘﺼﺪ ﻭ‬ ‫ﻣﻴﺴﺮ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺣﻀﺮﺕ ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﻳﺶ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻣﻨﻈﻮﺭ ﮔﺮﺩﺩ ‪ .‬ﻃﺒﻖ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻭﺍﺿﺤﻪ ﺩﻭﺭ ﺑﻴﺎﻥ‬

‫ﻣﻤﻠﻮ‬ ‫ﺑﺎﻟﻀﺮﻭﺭﻩ ﮐﻮﺗﺎﻩ ﻭﻟﻰ‬ ‫ﻣﺪﺗﺶ‬ ‫ﺍﺻﻮ‪ ‬ﻳﮏ ﻧﻬﻀﺖ ﺩﻳﻨﻰ ﻭ ﺍﻧﻘﻼﺏ ﺍﺟﺘﻤﺎﻋﻰ ﺑﻮﺩ ﮐﻪ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻨﻄﺎﻕ ﻭ ﺑﻨﻴﺎﻥ ﮐﻦ ﺑﻮﺩ ‪ .‬ﻣﻮﺍﺯﻳﻦ‬ ‫ﺍﺯ ﻭﻗﺎﻳﻌﻰ ﻣﺼﻴﺒﺖ ﺁﻣﻴﺰ ﻭ ﻣﺸﺤﻮﻥ ﺍﺯ ﺍﺻﻼﺣﺎﺗﻰ ﻭﺳﻴﻊ ّ‬

‫ﺷﺪﻳﺪﻩ ﻭ ﺍﻋﻤﺎﻝ ﻗﺎﻃﻌﻪﺍﻯ ﺭﺍ ﮐﻪ ﺣﻀﺮﺕ ﻧﻘﻄﮥ ﺍﻭﻟﻰ ﻭ ﺍﺻﺤﺎﺏ ﻣﺠﺮﻯ ﻣﻰ ﺩﺍﺷﺘﻨﺪ ﮐﻞ ﺑﺮﺍﻯ‬ ‫ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺑﻨﻴﺎﺩ ﺗﻘﺎﻟﻴﺪ ﺣﺰﺏ ﺷﻴﻌﻪ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺧﺘﻪ ﺭﺍﻩ ﺭﺍ ﺑﺮﺍﻯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﻫﻤﻮﺍﺭ ﺳﺎﺯﺩ ‪ .‬ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺑﻪ ﻣﻨﻈﻮﺭ ﺍﺛﺒﺎﺕ ﺍﺳﺘﻘﻼﻝ ﺩﻭﺭ ﺟﺪﻳﺪ ﻭ ﻧﻴﺰ ﺑﺮﺍﻯ ﺁﻣﺎﺩﻩ ﺳﺎﺧﺘﻦ ﺯﻣﻴﻨﻪ‬

‫ﺹ ‪١٨١‬‬ ‫ﺟﻬﺖ ﻇﻬﻮﺭ ﻗﺮﻳﺐ ﺍﻟﻮﻗﻮﻉ ﺟﻤﺎﻝ ﻗﺪﻡ ﺍﺣﮑﺎﻣﻰ ﺑﺴﻴﺎﺭ ﺩﺷﻮﺍﺭ ﻭ ﺷﺪﻳﺪ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺍﮔﺮ ﭼﻪ‬ ‫ﺍﻏﻠﺐ ﺍﻳﻦ ﺍﺣﮑﺎﻡ ﻫﺮﮔﺰ ﺑﻪ ﻣﺮﺣﻠﮥ ﺍﺟﺮﺍ ﺩﺭ ﻧﻴﺎﻣﺪ ﻭﻟﻰ ﻧﻔﺲ ﻧﺰﻭﻝ ﺍﻳﻦ ﺍﺣﮑﺎﻡ ﺩﻻﻟﺖ ﺑﺮ‬

‫ﺍﺳﺘﻘﻼﻝ ﺁﺋﻴﻦ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺍﺷﺖ ﻭ ﻫﻤﻴﻦ ﮐﺎﻓﻰ ﺑﻮﺩ ﺗﺎ ﻫﻴﺠﺎﻧﻰ ﻋﻈﻴﻢ ﺍﻳﺠﺎﺩ ﻧﻤﺎﻳﺪ ﻭ‬

‫ﻋﻠﻤﺎﻯ ﺩﻳﻦ ﺭﺍ ﺑﻪ ﭼﻨﺎﻥ ﻣﺨﺎﻟﻔﺘﻰ ﺑﺮﺍﻧﮕﻴﺰﺩ ﮐﻪ ﺑﺎﻟﻤﺂﻝ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺗﺶ ﺭﺍ ﺳﺒﺐ ﮔﺮﺩﺩ ‪.‬‬

‫)ﺗﺮﺟﻤﻪ(‬

‫ﺍﺫﻧﺎﮐﻢ ﺑﺎﻥ ﺗﻘﺮﺋﻮﺍ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻣﺎ ﻳﻨﻔﻌﮑﻢ ﻻ ﻣﺎ ﻳﻨﺘﻬﻰ ﺍﻟﻰ ﺍﻟﻤﺠﺎﺩﻟﺔ ﻓﻰ‬ ‫‪ -١١٠‬ﻭ ّ‬

‫ﺍﻟﮑﻼﻡ )ﺑﻨﺪ ‪(٧٧‬‬ ‫ﮐﺴﺐ ﻋﻠﻮﻡ ﻭ ﺗﺤﺼﻴﻞ ﺻﻨﺎﻳﻊ ﻭ ﻓﻨﻮﻥ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺑﺮ ﮐﻞ ﻓﺮﺽ ﮔﺮﺩﻳﺪﻩ ﻭ ﺑﻪ ﺍﻫﻞ ﺑﻬﺎء‬

‫ﺗﻮﺻﻴﻪ ﺷﺪﻩ ﮐﻪ ﺍﻫﻞ ﺩﺍﻧﺶ ﻭ ﻫﻨﺮ ﺭﺍ ﻣﺤﺘﺮﻡ ﺷﻤﺎﺭﻧﺪ ﻭ ﺍﺯ ﮐﺴﺐ ﻋﻠﻮﻣﻰ ﮐﻪ ﺻﺮﻓﴼ ﺑﻪ ﻣﺸﺎﺟﺮﻩ‬ ‫ﺟﺮ ﻭ ﺑﺤﺜﻬﺎﻯ ﺑﻴﻬﻮﺩﻩ ﺍﻧﺠﺎﻣﺪ ﭘﺮﻫﻴﺰ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ‬ ‫ﻭ ّ‬

‫ﺍﻫﻞ ﺑﻬﺎء ﺭﺍ ﺗﺸﻮﻳﻖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺑﻪ ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﻧﺎﻓﻌﻪﺍﻯ ﺍﺷﺘﻐﺎﻝ ﻭﺭﺯﻧﺪ ﮐﻪ ﺳﺒﺐ‬

‫ﺗﺮﻗﻰ ﻋﺒﺎﺩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺁﻧﺎﻥ ﺭﺍ ﺍﻧﺬﺍﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﺯ ﻋﻠﻮﻣﻰ ﮐﻪ ﺑﻪ ﺣﺮﻑ‬ ‫ﻭ ّ‬ ‫ﻋﻠﺖ ّ‬

‫ﺍﺑﺘﺪﺍ ﺷﻮﺩ ﻭ ﺑﻪ ﺣﺮﻑ ﻣﻨﺘﻬﻰ ﮔﺮﺩﺩ ‪ ،‬ﻭ ﺗﺤﺼﻴﻠﺶ ﺑﻪ ﻣﺠﺎﺩﻟﮥ ﺩﺭ ﮐﻼﻡ ﺍﻧﺠﺎﻣﺪ ﺍﺣﺘﺮﺍﺯ ﺟﻮﻳﻨﺪ‬ ‫‪.‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﻣﺒﺎﺭﮎ ﺻﺎﺩﺭ‬ ‫ّ‬

‫ﺹ ‪١٨٢‬‬

‫ﺷﺪﻩ ﻋﻠﻮﻣﻰ ﺭﺍ ﮐﻪ ﺍﺯ ﺣﺮﻑ ﺍﺑﺘﺪﺍ ﻭ ﺑﻪ ﺣﺮﻑ ﻣﻨﺘﻬﻰ ﮔﺮﺩﺩ ﺑﻪ ﺑﺤﺚ ﻭ ﻣﻮﺷﮑﺎﻓﻰ ﻫﺎﻯ ﺑﻰ ﺛﻤﺮ‬ ‫ﻓﺮﺿﻴﺎﺕ ﺗﻮﺻﻴﻒ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻣﻘﺼﺪ ﺣﻀﺮﺕ‬ ‫ﻣﺠﺮﺩﺍﺕ ﻭ‬ ‫ﺩﺭ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻬﺎءﺍ‪ ‬ﺍﺯ ﭼﻨﻴﻦ ﻋﻠﻮﻡ ﺩﺭ ﻭﻫﻠﮥ ﺍﻭﻟﻰ ﺁﻥ ﮔﻮﻧﻪ ﺭﺳﺎﺋﻞ ﻭ ﺗﻔﺴﻴﺮﺍﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﻋﻠﻮﻡ‬

‫ﺍﻟﻬﻴﺎﺕ ﺍﺳﺖ ﮐﻪ ﺑﺠﺎﻯ ﺁﻧﮑﻪ ﻣﺪﺩﻯ ﺩﺭ ﻧﻴﻞ ﺑﻪ ﺣﻘﻴﻘﺖ ﺑﺎﺷﺪ ﺑﺎﺭﻯ ﺳﻨﮕﻴﻦ ﺑﺮ ﺫﻫﻦ‬ ‫ﺩﻳﻨﻰ ﻭ ّ‬ ‫ﺍﻧﺴﺎﻥ ﻣﻰ ﻧﻬﺪ ‪.‬‬

‫‪ -١١١‬ﺍﻟﮑﻠﻴﻢ )ﺑﻨﺪ ‪(٨٠‬‬ ‫ﻣﻠﻘﺐ ﮔﺮﺩﻳﺪﻩﺍﻧﺪ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ‬ ‫ﺩﺭ ﻋﺮﻑ ﻣﺴﻠﻤﻴﻦ ﻭ ﻳﻬﻮﺩ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺑﻪ ﻟﻘﺐ ﮐﻠﻴﻢ ّ‬

‫ﺍﻟﻄﻮﺭ ‪.‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ٰ :‬ﻫﺬﺍ ﻳﻮﻡ ﻓﻴﻪ ﻓﺎﺯﺕ ﺍﻵﺫﺍﻥ ﺑﺎﺻﻐﺂء ﻣﺎ ﺳﻤﻊ ﺍﻟﮑﻠﻴﻢ ﻓﻰ ّ‬

‫ﺍﻟﻄﻮﺭ )ﺑﻨﺪ ‪(٨٠‬‬ ‫‪ّ -١١٢‬‬

‫ﻃﻮﺭ ﻧﺎﻡ ﮐﻮﻫﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻧﺠﺎ ﺍﺣﮑﺎﻡ ﺍﻟﻬﻰ ﺑﺮ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﻧﺎﺯﻝ ﺷﺪ ‪.‬‬ ‫ﺍﻟﺮﻭﺡ )ﺑﻨﺪ ‪(٨٠‬‬ ‫‪ّ -١١٣‬‬

‫ﺭﻭﺡ ﺍﺯ ﺍﻟﻘﺎﺏ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﺛﺎﺭ ﺍﺳﻼﻣﻰ ﻭ ﺑﻬﺎﺋﻰ ﺑﻪ ﮐﺎﺭ ﺑﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺹ ‪١٨٣‬‬

‫ﺍﻟﺼﻬﻴﻮﻥ )ﺑﻨﺪ ‪(٨٠‬‬ ‫‪ -١١٤‬ﺳﺮﻉ ﮐﻮﻡ ﺍ‪ ... ‬ﻭ ﺻﺎﺡ ّ‬

‫ﻣﻘﺪﺳﻪ ‪ .‬ﻣﻘﺎﻡ ﺍﻋﻠﻰ ﻭ ﻣﺮﮐﺰ ﺟﻬﺎﻧﻰ ﺍﺩﺍﺭﻯ‬ ‫ﮐﺮﻣﻞ ﻳﺎ ﮐﻮﻡ ﺍ‪ ‬ﮐﻮﻫﻰ ﺍﺳﺖ ﺩﺭ ﺍﺭﺍﺿﻰ ّ‬

‫ﺗﭙﻪﺍﻯ ﺍﺳﺖ ﺩﺭ ﺍﻭﺭﺷﻠﻴﻢ ﻭ ﺟﺎﺋﻰ‬ ‫ﺑﻬﺎﺋﻰ ﺩﺭ ﺩﺍﻣﻨﮥ ﺍﻳﻦ ﮐﻮﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ‪ .‬ﺻﻬﻴﻮﻥ ّ‬

‫ﺍﺳﺖ ﮐﻪ ﻃﺒﻖ ﺭﻭﺍﻳﺎﺕ ﻣﺘﺪﺍﻭﻟﻪ ﻣﻘﺒﺮﮤ ﺣﻀﺮﺕ ﺩﺍﻭﺩ ﺩﺭ ﺁﻧﺠﺎ ﻭﺍﻗﻊ ﺍﺳﺖ ‪ .‬ﺻﻬﻴﻮﻥ ﺍﺷﺎﺭﻩ ﺑﻪ‬

‫ﻣﻘﺪﺱ ﺍﻭﺭﺷﻠﻴﻢ ﺍﺳﺖ ‪.‬‬ ‫ﺷﻬﺮ ّ‬

‫ﺍﻟﺴﻔﻴﻨﺔ ﺍﻟﺤﻤﺮﺁء )ﺑﻨﺪ ‪(٨٤‬‬ ‫‪ّ -١١٥‬‬

‫ﻗﻴﻮﻡ ﺍﻻﺳﻤﺎء ﺁﻥ‬ ‫ﻣﻘﺼﺪ ﺍﺯ ﺳﻔﻴﻨﮥ ﺣﻤﺮﺍء ﺍﻣﺮ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺭ ّ‬

‫ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺍﺳﻢ ﺳﺘﻮﺩﻩﺍﻧﺪ ‪ .‬ﺭﺍﮐﺒﻴﻦ ﺍﻳﻦ ﺳﻔﻴﻨﻪ ﺟﻤﻊ ﺍﻫﻞ ﺑﻬﺎء ﻣﻰ ﺑﺎﺷﻨﺪ ‪.‬‬

‫ﻋﮑﺂء ﺍﺫ ﻗﺼﺪﺕ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺍﻟﻨﻤﺴﺔ ﮐﺎﻥ ﻣﻄﻠﻊ ﻧﻮﺭ‬ ‫ﺍﻻﺣﺪﻳﺔ ﻓﻰ ﺳﺠﻦ ّ‬ ‫ّ‬ ‫‪ -١١٦‬ﻳﺎ ﻣﻠﮏ ّ‬ ‫ﺍﻻﻗﺼﻰ )ﺑﻨﺪ ‪(٨٥‬‬ ‫ٰ‬

‫ﻓﺮﺍﻧﺴﻮﺍ ﮊﻭﺯﻑ )‪ (١٨٣٠-١٩١٦‬ﺍﻣﭙﺮﺍﻃﻮﺭ ﺍﻃﺮﻳﺶ ﻭ ﭘﺎﺩﺷﺎﻩ ﻣﺠﺎﺭﺳﺘﺎﻥ ﺩﺭ ﺳﺎﻝ ‪ ١٨٦٩‬ﺑﺮﺍﻯ‬ ‫ﻣﻘﺪﺳﻪ ﮐﻮﺷﺸﻰ ﻧﻨﻤﻮﺩ ﮐﻪ‬ ‫ﻣﺪﺕ ﺍﻗﺎﻣﺘﺶ ﺩﺭ ﺍﺭﺍﺿﻰ ّ‬ ‫ﺯﻳﺎﺭﺕ ﺑﻪ ﺍﻭﺭﺷﻠﻴﻢ ﻋﺰﻳﻤﺖ ﮐﺮﺩ ‪ .‬ﺍﻭ ﺩﺭ ّ‬ ‫ﻋﮑﺎ ﻣﺴﺠﻮﻥ ﺑﻮﺩﻧﺪ ﺍﺳﺘﻔﺴﺎﺭﻯ‬ ‫ﺩﺭ ﺑﺎﺭﮤ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﮐﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﻣﺪﻳﻨﮥ ّ‬

‫ﻧﻤﺎﻳﺪ ﻭ ﺍﻳﻦ ﻓﺮﺻﺖ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩ ‪.‬‬ ‫ﺹ ‪١٨٤‬‬

‫ﻣﺤﻠﻰ‬ ‫ﺍﻗﺼﻰ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻣﺴﺠﺪﻯ ﺑﻪ ﻫﻤﻴﻦ ﻧﺎﻡ ﺩﺭ ﺍﻭﺭﺷﻠﻴﻢ ﺩﺭ‬ ‫ﺩﺭ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﺫﮐﺮ ﻣﺴﺠﺪ‬ ‫ّ‬ ‫ٰ‬

‫ﮐﻪ ﺑﻪ ﺟﺒﻞ ﺍﻟﻬﻴﮑﻞ ﻣﻌﺮﻭﻑ ﮔﺮﺩﻳﺪﻩ ﺑﻨﺎ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫‪ -١١٧‬ﻳﺎ ﻣﻠﮏ ﺑﺮﻟﻴﻦ )ﺑﻨﺪ ‪(٨٦‬‬

‫ﻗﻴﺼﺮ ﻭﻳﻠﻴﺎﻡ ﺍﻭﻝ ) ﻭﻳﻠﻬﻠﻢ ﻓﺮﺩﺭﻳﮏ ﻟﻮﺩﻭﻳﮓ ‪ ، ( ١٧٩٧-١٨٨٨ ،‬ﻫﻔﺘﻤﻴﻦ ﭘﺎﺩﺷﺎﻩ ﭘﺮﻭﺱ ‪،‬‬ ‫ﺩﺭ ﮊﺍﻧﻮﻳﮥ ﺳﺎﻝ ‪ ، ١٨٧١‬ﭘﺲ ﺍﺯ ﻏﻠﺒﮥ ﺁﻟﻤﺎﻥ ﺑﺮ ﻓﺮﺍﻧﺴﻪ ﺩﺭ ﺟﻨﮓ ﻓﺮﺍﻧﺴﻪ ﻭ ﭘﺮﻭﺱ ‪ ،‬ﺩﺭ‬

‫ﻗﺼﺮ ﻭﺭﺳﺎﻯ ﺩﺭ ﻓﺮﺍﻧﺴﻪ ﺭﺳﻤﴼ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﻭﻟﻴﻦ ﺍﻣﭙﺮﺍﻃﻮﺭ ﺁﻟﻤﺎﻥ ﺗﻌﻴﻴﻦ ﮔﺮﺩﻳﺪ ‪.‬‬ ‫‪ -١١٨‬ﻣﻦ ﮐﺎﻥ ﺍﻋﻈﻢ ﻣﻨﮏ ﺷﺄﻧﴼ ﻭ ﺍﮐﺒﺮ ﻣﻨﮏ ﻣﻘﺎﻣﴼ )ﺑﻨﺪ ‪(٨٦‬‬

‫ﺍﻳﻦ ﺁﻳﻪ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﻧﺎﭘﻠﻴﻮﻥ ﺳﻮﻡ )‪ ، (١٨٠٨-١٨٧٣‬ﺍﻣﭙﺮﺍﻃﻮﺭ ﻓﺮﺍﻧﺴﻪ ﮐﻪ ﺑﻪ ﻋﻘﻴﺪﮤ‬

‫ﻣﻮﺭﺧﻴﻦ ﺩﺭ ﻋﺼﺮ ﺧﻮﺩ ﺑﺰﺭﮔﺘﺮﻳﻦ ﭘﺎﺩﺷﺎﻩ ﺩﻧﻴﺎﻯ ﻏﺮﺏ ﺷﻤﺮﺩﻩ ﻣﻰ ﺷﺪ ‪.‬‬ ‫ﺑﺴﻴﺎﺭﻯ ﺍﺯ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﻭ ﻟﻮﺡ ﻣﻬﻴﻤﻦ ﺧﻄﺎﺏ ﺑﻪ ﻧﺎﭘﻠﻴﻮﻥ ﺳﻮﻡ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺩﺭ ﻟﻮﺡ ﺩﻭﻡ ﺩﺭ‬ ‫ﻣﻘﺎﻡ ﺍﺧﻄﺎﺭ ﻭ ﺍﻧﺬﺍﺭ ﺻﺮﻳﺤﴼ ﺑﻪ ﺍﻭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺑﻤﺎ ﻓﻌﻠﺖ ﺗﺨﺘﻠﻒ ﺍﻻﻣﻮﺭ ﻓﻰ ﻣﻤﻠﮑﺘﮏ‬ ‫ﮐﻞ‬ ‫ﺍﻟﺰﻻﺯﻝ ّ‬ ‫ﻭ ﻳﺨﺮﺝ ﺍﻟﻤﻠﮏ ﻣﻦ ّ‬ ‫ﮐﻔﮏ ‪ ...‬ﻭ ﺗﺄﺧﺬ ّ‬ ‫ﺹ ‪١٨٥‬‬

‫ﺍﻟﻘﺒﺎﺋﻞ ﻓﻰ ﻫﻨﺎﮎ ‪.‬‬

‫ﻫﻨﻮﺯ ﻳﮏ ﺳﺎﻝ ﺍﺯ ﺍﻳﻦ ﺍﺧﻄﺎﺭ ﻧﮕﺬﺷﺘﻪ ﺑﻮﺩ ﮐﻪ ﻧﺎﭘﻠﻴﻮﻥ ﺳﻮﻡ ﺩﺭ ﺳﺎﻝ ‪ ١٨٧٠‬ﺩﺭ ﺟﻨﮓ ﺳﺪﺍﻥ‬

‫ﺑﻪ ﺩﺳﺖ ﻗﻴﺼﺮ ﻭﻳﻠﻬﻠﻢ ﺍﻭﻝ ﺷﮑﺴﺖ ﻓﺎﺣﺸﻰ ﺧﻮﺭﺩ ﻭ ﺑﻪ ﺍﻧﮕﻠﺴﺘﺎﻥ ﺗﺒﻌﻴﺪ ﻭ ﺳﻪ ﺳﺎﻝ ﺑﻌﺪ ﺩﺭ‬ ‫ﺁﻧﺠﺎ ﻭﻓﺎﺕ ﻧﻤﻮﺩ ‪.‬‬

‫ﺍﻟﺮﻭﻡ )ﺑﻨﺪ ‪(٨٩‬‬ ‫‪ -١١٩‬ﻳﺎ ﻣﻌﺸﺮ ّ‬

‫ﻗﺴﻄﻨﻄﻨﻴﻪ ﻭ ﺗﻤﺎﻡ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ‬ ‫ﻣﻌﺮﻓﻰ‬ ‫ﺩﺭ ﺧﺎﻭﺭ ﻣﻴﺎﻧﻪ ﮐﻠﻤﮥ ﺭﻭﻡ ﺑﻪ ﻃﻮﺭ ّ‬ ‫ّ‬ ‫ﮐﻠﻰ ﺑﺮﺍﻯ ّ‬

‫ﺭﻭﻡ ﺷﺮﻗﻰ ﺑﻪ ﮐﺎﺭ ﻣﻰ ﺭﻓﺖ ‪ ،‬ﺷﻬﺮ ﺑﻴﺰﺍﻧﺘﻴﻮﻡ ﻭ ﺣﮑﻮﻣﺖ ﺁﻥ ﻭ ﻣﺘﻌﺎﻗﺒﴼ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﻋﺜﻤﺎﻧﻰ‬ ‫ﻧﻴﺰ ﺑﻪ ﻫﻤﻴﻦ ﺍﺳﻢ ﻣﻌﺮﻭﻑ ﺷﺪ ‪.‬‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﻮﺍﻗﻌﺔ ﻓﻰ ﺷﺎﻃﺊ ﺍﻟﺒﺤﺮﻳﻦ )ﺑﻨﺪ‪(٨٩‬‬ ‫ﺍﻳﺘﻬﺎ ّ‬ ‫‪ -١٢٠‬ﻳﺎ ّ‬

‫ﻗﺴﻄﻨﻄﻨﻴﻪ ﮐﻪ ﺍﻣﺮﻭﺯ ﺑﻪ ﺍﺳﻼﻣﺒﻮﻝ ﻣﻌﺮﻭﻑ ﺍﺳﺖ ‪ .‬ﻣﺪﻳﻨﮥ‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ‬ ‫ّ‬

‫ﺑﺴﻔﺮ ﮐﻪ ﻃﻮﻝ ﺁﻥ ‪٣١‬‬ ‫ﺍﺳﻼﻣﺒﻮﻝ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺷﻬﺮ ﻭ ﺑﻨﺪﺭ‬ ‫ﺗﺮﮐﻴﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﮐﻨﺎﺭ ﺗﻨﮕﮥ ُ ْ ُ‬ ‫ّ‬ ‫ﻣﺘﺼﻞ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﮐﻴﻠﻮﻣﺘﺮ ﻭ ﺩﺭﻳﺎﻯ ﺳﻴﺎﻩ ﻭ ﺩﺭﻳﺎﻯ ﻣﺮﻣﺮﻩ ﺭﺍ ﺑﻬﻢ ّ‬

‫ﻗﺴﻄﻨﻄﻨﻴﻪ ﺍﺯ ‪ ١٤٥٣‬ﺗﺎ ‪ ١٩٢٢‬ﭘﺎﻳﺘﺨﺖ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﻋﺜﻤﺎﻧﻰ ﺑﻮﺩ ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﺍﻗﺎﻣﺖ ﺟﻤﺎﻝ‬ ‫ّ‬

‫ﻣﺒﺎﺭﮎ ﺩﺭ ﺍﻳﻦ ﺷﻬﺮ ﺳﻠﻄﺎﻥ ﺟﺎﺑﺮ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ‪،‬‬ ‫ﺹ ‪١٨٦‬‬

‫ﺑﺮ ﺗﺨﺖ ﺳﻠﻄﻨﺖ ﺟﺎﻟﺲ ﺑﻮﺩ ‪ .‬ﺳﻼﻃﻴﻦ ﻋﺜﻤﺎﻧﻰ ﺧﻠﻴﻔﻪ ﻭ ﭘﻴﺸﻮﺍﻯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺳﻨﻰ ﺑﻮﺩﻧﺪ ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺳﻘﻮﻁ ﺧﻼﻓﺖ ﺭﺍ ﭘﻴﺶ ﺑﻴﻨﻰ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺩﺭ ﺳﻨﮥ ‪ ١٩٢٤‬ﺧﻼﻓﺖ ﻣﻨﻘﺮﺽ‬ ‫ﮔﺮﺩﻳﺪ‬ ‫ﺍﻟﺮﻳﻦ )ﺑﻨﺪ ‪(٩٠‬‬ ‫‪ -١٢١‬ﻳﺎ ﺷﻮﺍﻃﺊ ﻧﻬﺮ ّ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺟﻨﮓ ﺟﻬﺎﻧﻰ ﺍﻭﻝ ) ‪( ١٩١٤ -١٩١٨‬‬ ‫ﺍﻳﺎﻡ‬ ‫ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺩﺭ ﺧﺼﻮﺹ ﻧﻬﺮ ﺭﻳﻦ ﻫﺮ ﭼﻨﺪ ﺁﻥ ﻭﺍﻗﻌﻪﺍﻯ ﺑﻮﺩ ﮐﻪ ﺩﺭ ّ‬

‫ﻧﺎﭘﻠﻴﻮﻥ ﺛﺎﻟﺚ ﻭﺍﻗﻊ ﺷﺪ ﻭ ﺧﻮﻧﻬﺎﻯ ﺯﻳﺎﺩ ﺩﺭ ﺷﺎﻃﻰ ﺁﻥ ﺟﻮﻯ ﺭﻳﺨﺘﻪ ﮔﺸﺖ ﻭﻟﻰ ﺑﺎﺯ ﺑﺎﻗﻰ‬ ‫ﺩﺍﺭﺩ ‪.‬‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ *) ﮔﺎﺩ ﭘﺎﺳﺰ ﺑﺎﻯ(* ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﭘﺲ ﺍﺯ ﺷﮑﺴﺖ ﺁﻟﻤﺎﻥ‬ ‫ّ‬ ‫ﺩﺭ ﺟﻨﮓ ﺟﻬﺎﻧﻰ ﺍﻭﻝ ﻣﻌﺎﻫﺪﻩﺍﻯ ﺑﺮ ﺁﻥ ﮐﺸﻮﺭ ﺗﺤﻤﻴﻞ ﮔﺮﺩﻳﺪ ﮐﻪ ﺷﺮﺍﻳﻂ ﺑﺴﻴﺎﺭ ﺻﻌﺐ ﻭ ﺩﺷﻮﺍﺭﺵ‬ ‫ﺳﺒﺐ ﺷﺪ ﺗﺎ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺑﺎﺭﮤ ﺣﻨﻴﻦ ﺑﺮﻟﻴﻦ ﺑﻴﺶ ﺍﺯ ﻧﻴﻢ ﻗﺮﻥ ﭘﻴﺶ‬ ‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ ‪.‬‬ ‫ﺍﺧﺒﺎﺭ ﻭ ﺍﻧﺬﺍﺭ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ‬ ‫ّ‬

‫ﺍﻟﻄﺂء )ﺑﻨﺪ ‪(٩١‬‬ ‫‪ -١٢٢‬ﻳﺎ ﺍﺭﺽ ّ‬

‫"ﻃﺎء " ﺣﺮﻑ ﺍﻭﻝ ﻃﻬﺮﺍﻥ ‪ ،‬ﻋﺎﺻﻤﮥ ﺍﻳﺮﺍﻥ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻏﺎﻟﺒﴼ ﺑﻪ ﺟﺎﻯ ﺁﻧﮑﻪ‬

‫ﺍﺳﺎﻣﻰ ﺑﻼﺩ ﺭﺍ ﺫﮐﺮ ﻧﻤﺎﻳﻨﺪ ﻓﻘﻂ ﺑﻪ ﺫﮐﺮ ﺣﺮﻑ ﺍﻭﻝ‬ ‫ﺹ ‪١٨٧‬‬

‫ﺁﻧﻬﺎ ﺍﮐﺘﻔﺎ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﻃﺒﻖ ﺣﺴﺎﺏ ﺍﺑﺠﺪ ‪ ،‬ﺍﺭﺯﺵ ﻋﺪﺩﻯ ﻁ ﻧﻪ )‪ (٩‬ﺍﺳﺖ ﮐﻪ ﻣﻌﺎﺩﻝ ﺍﺳﺖ‬

‫ﺑﺎ ﺍﺭﺯﺵ ﻋﺪﺩﻯ ﺍﺳﻢ "ﺑﻬﺎء " ‪.‬‬

‫ﺍﻟﻈﻬﻮﺭ )ﺑﻨﺪ ‪(٩٢‬‬ ‫‪ -١٢٣‬ﻭﻟﺪ ﻓﻴﮏ ﻣﻄﻠﻊ ّ‬

‫ﺍﺷﺎﺭﻩ ﺑﻪ ﻭﻻﺩﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻃﻬﺮﺍﻥ ﺍﺳﺖ ﮐﻪ ﻳﻮﻡ ‪ ١٢‬ﻧﻮﺍﻣﺒﺮ ﺳﻨﮥ ‪ ١٨١٧‬ﻭﺍﻗﻊ ﺷﺪ ‪.‬‬

‫‪ -١٢٤‬ﻳﺎ ﺍﺭﺽ ﺍﻟﺨﺂء )ﺑﻨﺪ ‪(٩٤‬‬

‫ﻣﻘﺼﺪ ﺍﺯ ﺍﺭﺽ ﺧﺎء ﺍﻳﺎﻟﺖ ﺧﺮﺍﺳﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﻧﻮﺍﺣﻰ ﺍﻃﺮﺍﻑ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺷﺎﻣﻞ ﻣﺪﻳﻨﮥ ﻋﺸﻖ‬ ‫ﺁﺑﺎﺩ ﻧﻴﺰ ﻣﻰ ﺷﻮﺩ ‪.‬‬

‫ﺍﻟﺬﻫﺐ ﻓﺘﺴﻌﺔ ﻋﺸﺮ ﻣﺜﻘﺎ‪  ‬ﻓﺎﻃﺮ ﺍﻻﺭﺽ ﻭ‬ ‫ﺗﻤﻠﮏ ﻣﺎﺋﺔ ﻣﺜﻘﺎﻝ ﻣﻦ ّ‬ ‫ﺍﻟﺬﻯ ّ‬ ‫‪ -١٢٥‬ﻭ ّ‬ ‫ﺍﻟﺴﻤﺂء )ﺑﻨﺪ ‪(٩٧‬‬ ‫ّ‬

‫ﻣﻘﺮﺭ ﮔﺸﺘﻪ ﻭ ﺁﻥ ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﻘﺪﻳﻢ ﻣﻴﺰﺍﻥ‬ ‫ﻓﺮﻳﻀﮥ ﺣﻘﻮﻕ ﺍ‪ ‬ﺩﺭ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ّ‬

‫ﻣﻌﻴﻨﻰ ﺍﺯ ﻣﺎﻳﻤﻠﮏ ﻫﺮ ﻓﺮﺩ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ‪ .‬ﺣﻘﻮﻕ ﺍ‪ ‬ﺩﺭ ﺍﺑﺘﺪﺍ ﺑﻪ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ‪،‬‬ ‫ّ‬

‫ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﻭ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﻣﺒﺎﺭﮎ ﺑﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ‪ ،‬ﻣﺮﮐﺰ ﻣﻴﺜﺎﻕ ‪ ،‬ﺗﻘﺪﻳﻢ ﻣﻰ‬ ‫ﮔﺮﺩﻳﺪ ‪ .‬ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﻭﺻﺎﻳﺎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺣﻘﻮﻕ ﺍ‪ ‬ﺭﺍﺟﻊ ﺑﻪ‬

‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ ‪ .‬ﺣﺎﻝ ﭼﻮﻥ ﮐﺮﺳﻰ ﻭﻻﻳﺖ ﺧﺎﻟﻰ ﺍﺳﺖ‬ ‫ّ‬ ‫ﺹ ‪١٨٨‬‬

‫ﺣﻘﻮﻕ ﺍ‪ ‬ﺑﻪ ﻣﺮﺟﻊ ﺍﻣﺮﺍ‪ ‬ﮐﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ ﺭﺍﺟﻊ ﻣﻰ ﮔﺮﺩﺩ ‪ .‬ﻋﺎﻳﺪﺍﺕ ﺍﻳﻦ‬ ‫ﺧﻴﺮﻳﻪ ﻭ ﻣﻨﺎﻓﻊ‬ ‫ﺍﻣﺮﻳﻪ ﻭ ﺍﻋﻤﺎﻝ‬ ‫ّ‬ ‫ﺻﻨﺪﻭﻕ ﺑﻪ ﻣﺼﺮﻑ ﺗﺮﻭﻳﺞ ﺍﻣﺮﺍ‪ ‬ﻭ ﺗﺄﻣﻴﻦ ﻣﺼﺎﻟﺢ ّ‬

‫ﻋﻤﻮﻣﻴﻪ ﻣﻰ ﺭﺳﺪ ‪ .‬ﺍﺩﺍء ﺣﻘﻮﻕ ﺍ‪ ‬ﻭﻇﻴﻔﻪ ﺍﻯ ﺍﺳﺖ ﺭﻭﺣﺎﻧﻰ ﮐﻪ ﺍﻧﺠﺎﻣﺶ ﺑﻪ ﻭﺟﺪﺍﻥ ﺍﻓﺮﺍﺩ‬ ‫ّ‬

‫ﺑﻬﺎﺋﻰ ﻣﻮﮐﻮﻝ ﮔﺸﺘﻪ ﺍﺳﺖ ‪ .‬ﺍﻫﻤﻴﺖ ﻓﺮﻳﻀﮥ ﺣﻘﻮﻕ ﺍ‪ ‬ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﺑﻪ ﺟﺎﻣﻌﮥ ﺑﻬﺎﺋﻰ‬ ‫ﺗﺬﮐﺮ ﺩﺍﺩ ﻭﻟﻰ ﻫﻴﭻ ﮐﺲ ﺣﻖ ﻧﺪﺍﺭﺩ ﺍﺯ ﺍﻓﺮﺍﺩ ﻣﻄﺎﻟﺒﮥ ﺣﻘﻮﻕ ﻧﻤﺎﻳﺪ ‪.‬‬ ‫ّ‬

‫ﺩﺭ ﭼﻨﺪ ﻓﻘﺮﻩ ﺍﺯ ﺭﺳﺎﻟﮥ *)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ(* ﺗﻮﺿﻴﺤﺎﺕ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺑﺎﺭﮤ ﺣﮑﻢ ﺣﻘﻮﻕ ﺍ‪‬‬

‫ﻣﺬﮐﻮﺭ ﮔﺸﺘﻪ ﺍﺳﺖ ‪ .‬ﺍﺩﺍء ﺣﻘﻮﻕ ﻣﺒﺘﻨﻰ ﺑﺮ ﻣﺤﺎﺳﺒﮥ ﺍﺭﺯﺵ ﺩﺍﺭﺍﺋﻰ ﺍﻓﺮﺍﺩ ﺍﺳﺖ ‪ .‬ﻓﺮﻳﻀﮥ‬ ‫ﺍﻗﻼ ﻣﻌﺎﺩﻝ ﺑﺎ ﻧﻮﺯﺩﻩ ﻣﺜﻘﺎﻝ ﻃﻼ‬ ‫ﺭﻭﺣﺎﻧﻰ ﻫﺮ ﺷﺨﺼﻰ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺍﺭﺯﺵ ﺩﺍﺭﺍﺋﻰ ﺍﻭ ّ ً‬ ‫ﺑﺎﺷﺪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ ، (٨‬ﻧﻮﺯﺩﻩ ﺩﺭ ﺻﺪ ﺁﻥ ﻣﺒﻠﻎ ﺭﺍ ﺑﺎﺑﺖ ﺣﻘﻮﻕ ﺍ‪‬‬

‫ﺑﭙﺮﺩﺍﺯﺩ ﻭ ﺣﻘﻮﻕ ﺍ‪ ‬ﺑﺮ ﺍﻳﻦ ﻣﺒﻠﻎ ﻓﻘﻂ ﻳﮏ ﻣﺮﺗﺒﻪ ﺗﻌّﻠﻖ ﻣﻰ ﮔﻴﺮﺩ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪،‬‬

‫ﻓﻘﺮﮤ ‪ . (٨٩‬ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻫﺮ ﻣﻮﻗﻊ ﺩﺭ ﺁﻣﺪ ﺍﻭ ‪ ،‬ﭘﺲ ﺍﺯ ﻭﺿﻊ ﻫﻤﮥ ﻣﺼﺎﺭﻑ ‪ ،‬ﺑﻪ ﻻ ﺍﻗﻞ‬ ‫ﻣﻌﺎﺩﻝ ﻧﻮﺯﺩﻩ ﻣﺜﻘﺎﻝ ﻃﻼ ﺍﻓﺰﺍﻳﺶ ﻳﺎﺑﺪ ‪ ،‬ﻧﻮﺯﺩﻩ ﺩﺭ ﺻﺪ ﺍﻳﻦ ﺍﻓﺰﺍﻳﺶ ﺑﺎﻳﺪ ﺑﺎﺑﺖ ﺣﻘﻮﻕ‬ ‫ﺍ‪ ‬ﭘﺮﺩﺍﺧﺖ ﺷﻮﺩ ‪ .‬ﻫﺮ ﻳﮏ ﺍﺯ ﻋﻮﺍﻳﺪ ﺑﻌﺪﻯ ﻧﻴﺰ ﺑﻪ ﻫﻤﻴﻦ ﺗﺮﺗﻴﺐ ﻣﺤﺎﺳﺒﻪ ﻣﻰ ﮔﺮﺩﺩ‬

‫)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﺍﺕ ‪ ٩‬ﻭ ‪. (٨٠‬‬

‫ﺑﻌﻀﻰ ﺍﺯ ﺍﻗﻼﻡ ﺩﺍﺭﺍﺋﻰ ﺍﺯ ﻗﺒﻴﻞ ﺧﺎﻧﮥ ﻣﺴﮑﻮﻧﻰ ﺍﺯ ﭘﺮﺩﺍﺧﺖ ﺣﻘﻮﻕ ﺍ‪ ‬ﻣﻌﺎﻑ ﺍﺳﺖ‬

‫)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﺍﺕ ‪ ٤٢ ، ٨‬ﻭ ‪ . (٩٥‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻣﻮﺍﺭﺩ‬ ‫ﺹ ‪١٨٩‬‬

‫ﺯﻳﺎﻥ ﻣﺎﻟﻰ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﺍﺕ ‪ ٤٤‬ﻭ ‪ (٤٥‬ﻭ ﺍﻣﻼﮐﻰ ﮐﻪ ﻣﻨﻔﻌﺖ ﺍﺯ ﺁﻥ ﻋﺎﻳﺪ ﻧﺸﻮﺩ‬ ‫ﻣﺘﻮﻓﻰ ﺑﺎﺷﺪ‬ ‫ﺫﻣﮥ ﺷﺨﺺ‬ ‫ّ‬ ‫)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ (١٠٢‬ﻭ ﭘﺮﺩﺍﺧﺖ ﺣﻘﻮﻕ ﺍ‪ ‬ﮐﻪ ﺑﺮ ّ‬

‫ﺧﺎﺻﻰ ﻭﺿﻊ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪ ) .‬ﺩﺭ ﻣﻮﺭﺩ‬ ‫ﻣﻘﺮﺭﺍﺕ‬ ‫ّ‬ ‫)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﺍﺕ ‪ ٦٩ ، ٩‬ﻭ ‪ّ (٨٠‬‬ ‫ﺍﺧﻴﺮ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ٤٧‬ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪(.‬‬

‫ﻣﻨﺘﺨﺒﺎﺕ ﻋﺪﻳﺪﻩﺍﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﻭ ﻓﻘﺮﺍﺗﻰ ﺍﺯ ﺭﺳﺎﻟﮥ *)ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ(* ﻭ ﺳﺎﻳﺮ ﺁﺛﺎﺭ‬ ‫ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺑﺎﺭﮤ ﺍﻫﻤﻴﺖ ﺭﻭﺣﺎﻧﻰ ﺣﻘﻮﻕ ﺍ‪ ‬ﻭ ﺟﺰﺋﻴﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺟﺮﺍﻯ ﺁﻥ ﺩﺭ‬

‫ﻣﺠﻤﻮﻋﻪﺍﻯ ﺗﺤﺖ ﻋﻨﻮﺍﻥ "ﺣﻘﻮﻕ ﺍ‪ "‬ﻃﺒﻊ ﻭ ﻧﺸﺮ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﺭﺏ ﻣﺎ‬ ‫ﺷﺘﻰ ﻣﻦ ّ‬ ‫ﺍﻟﺬﻳﻦ ٰﺍﻣﻨﻮﺍ ﻭ ﺳﺌﻠﻮﺍ ﻓﻴﻬﺎ ﺍ‪ّ ‬‬ ‫‪ -١٢٦‬ﻗﺪ ﺣﻀﺮﺕ ﻟﺪﻯ ﺍﻟﻌﺮﺵ ﻋﺮﺁﺋﺾ ّ ٰ‬ ‫ﻟﻌﻞ‬ ‫ﻧﺰﻟﻨﺎ ّ‬ ‫ﺯﻳﻨﺎﻩ ﺑﻄﺮﺍﺯ ﺍﻻﻣﺮ ّ‬ ‫ﺍﻟﻠﻮﺡ ﻭ ّ ّ‬ ‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻟﺬﺍ ّ‬ ‫ﻳﺮﻯ ّ‬ ‫ﻳﺮﻯ ﻭ ﻣﺎ ﻻ ٰ‬ ‫ٰ‬ ‫ﺭﺑﻬﻢ ﻳﻌﻤﻠﻮﻥ )ﺑﻨﺪ ‪(٩٨‬‬ ‫ﺍﻟﻨﺎﺱ ﺑﺎﺣﮑﺎﻡ ّ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪ :‬ﺩﺭ ﺳﻨﻴﻦ ﻣﻌﺪﻭﺩﺍﺕ ﺍﺯ ﺍﻃﺮﺍﻑ‬ ‫ﺍﻧﺎ ﺍﻣﺴﮑﻨﺎ‬ ‫ﺍﻟﻬﻴﻪ ﺳﺆﺍﻝ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ّ‬ ‫ﻋﺮﺍﻳﺾ ﻧﺎﺱ ﺑﻪ ﺷﻄﺮ ﺍﻗﺪﺱ ﻭﺍﺭﺩ ﻭ ﺍﺯ ﺍﻭﺍﻣﺮ ّ‬

‫ﺍﻟﻰ ﺍﻥ ﺍﺗﻰ ﺍﻟﻤﻴﻘﺎﺕ ‪ .‬ﺍﺯ ﺯﻣﺎﻥ ﺑﻌﺜﺖ ﺧﻔﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ‬ ‫ﺍﻟﻘﻠﻢ‬ ‫ﻋﻠﻰ ﺫﮐﺮﻫﺎ ٰ‬ ‫ٰ‬ ‫ّ‬ ‫ﺳﻴﺎﻩ ﭼﺎﻝ ﻃﻬﺮﺍﻥ ﺗﺎ ﻫﻨﮕﺎﻡ ﻧﺰﻭﻝ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﮐﻪ‬ ‫ﺹ ‪١٩٠‬‬ ‫ﺣﺘﻰ ﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻟﺶ‬ ‫ﻣﺨﺰﻥ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ﺩﻭﺭ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ﺑﻴﺴﺖ ﺳﺎﻝ ﺑﻪ ﻃﻮﻝ ﺍﻧﺠﺎﻣﻴﺪ ﻭ ّ‬ ‫ﺍﺻﻠﻴﻪ‬ ‫ﻣﺪﺗﻰ ﺑﻪ ﻳﺎﺭﺍﻥ ﺭﺣﻤﺎﻧﻰ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﺭﺳﺎﻝ ﻧﺸﺪ ‪ .‬ﺍﻳﻦ ﺗﺄﺧﻴﺮ ﺩﺭ ﻧﺰﻭﻝ ﺍﺣﮑﺎﻡ‬ ‫ﺗﺎ ّ‬ ‫ّ‬

‫ﻣﺪﻝ‬ ‫ﮐﻪ ﺻﺮﻓﴼ ﺑﻪ ﺍﺭﺍﺩﮤ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺟﺮﺍﻯ ﺗﺪﺭﻳﺠﻰ ﺍﺣﮑﺎﻡ ﺑﻌﺪ ﺍﺯ ﻧﺰﻭﻝ ‪ ،‬ﮐﻞ‬ ‫ّ‬

‫ﺍﻳﺎﻡ ﺣﻴﺎﺕ ﻧﻔﺲ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺟﻠﻮﻩ ﻭ ﺍﺳﺘﻘﺮﺍﺭ ﺷﺮﻳﻌﺖ ﺍ‪‬‬ ‫ﺣﺘﻰ ﺩﺭ ّ‬ ‫ﺑﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ّ‬ ‫ﺍﻣﺮﻯ ﺗﺪﺭﻳﺠﻰ ﺍﺳﺖ ‪.‬‬

‫‪ -١٢٧‬ﺍﻟﺒﻘﻌﺔ ﺍﻟﻤﺒﺎﺭﮐﺔ ﺍﻟﺤﻤﺮﺁء )ﺑﻨﺪ ‪(١٠٠‬‬

‫ﻣﺘﻀﻤﻦ ﻣﻌﺎﻧﻰ‬ ‫ﻋﮑﺎ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺁﺛﺎﺭ ﺍﻣﺮﻯ ﮐﻠﻤﮥ "ﺣﻤﺮﺍء"‬ ‫ﺍﺷﺎﺭﻩ ﺑﻪ ﻣﺪﻳﻨﮥ‬ ‫ﻣﺤﺼﻨﮥ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺘﻌﺪﺩﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺧﺎﺹ ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺍﺷﺎﺭﺍﺕ ﻭ ﺍﺳﺘﻌﺎﺭﺍﺕ‬ ‫ّ‬

‫‪ -١٢٨‬ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﻰ )ﺑﻨﺪ ‪(١٠٠‬‬

‫ﺟﻨﺖ ﮐﻪ ﻫﻴﭻ ﮐﺲ ﺭﺍ ﺑﻪ ﻣﺎﻭﺭﺍﻯ ﺁﻥ ﺭﺍﻫﻰ‬ ‫ﺩﺭ ﻋﻘﺎﻳﺪ ﺍﺳﻼﻣﻰ ﺩﺭﺧﺘﻰ ﺍﺳﺖ ﺩﺭ‬ ‫ﺍﻋﻠﻰ ﻧﻘﻄﮥ ّ‬ ‫ٰ‬

‫ﺗﻘﺮﺏ ﺑﻪ ﺁﺳﺘﺎﻥ‬ ‫ﻧﻴﺴﺖ ‪ .‬ﺍﻳﻦ ﺍﺻﻄﻼﺡ ﺩﺭ ﺷﺮﺡ ﻣﻌﺮﺍﺝ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺳﻴﺮ ّ‬ ‫ﺍﻟﻬﻰ ﺁﺧﺮﻳﻦ ﻧﻘﻄﻪﺍﻯ ﺍﺳﺖ ﮐﻪ ﺑﺸﺮ ﻭ ﻣﻼﺋﮑﻪ ﻓﺮﺍﺗﺮ ﺍﺯ ﺁﻥ ﻧﺘﻮﺍﻧﻨﺪ ﺭﻓﺖ ‪ .‬ﻟﻬﺬﺍ‬

‫ﺗﺠﻠﻴﺎﺕ ﻋﻠﻢ ﺍﻟﻬﻰ ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﺍﺻﻄﻼﺡ‬ ‫ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﻰ ﺭﻣﺰﻯ ﺍﺯ ﻣﺤﺪﻭﺩﻳﺖ ّ‬ ‫ﺩﺭ ﺁﺛﺎﺭ ﺍﻣﺮﻯ ﺑﺴﻴﺎﺭ ﻣﺬﮐﻮﺭ ﮔﺸﺘﻪ ﻭ ﻣﻘﺼﺪ ﺍﺯ ﺁﻥ ﻏﺎﻟﺒﴼ ﻧﻔﺲ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﺍﺳﺖ ‪ ) .‬ﺑﻪ‬

‫ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ١٦٤‬ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ( ‪.‬‬ ‫ﺹ ‪١٩١‬‬ ‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ )ﺑﻨﺪ ‪(١٠٣‬‬ ‫‪ّ -١٢٩‬‬

‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ " ﻣﻌﻤﻮ‪ ‬ﺑﻪ ﮐﺘﺎﺏ ﺁﺳﻤﺎﻧﻰ ﻫﺮ ﻳﮏ ﺍﺯ ﺷﺮﺍﻳﻊ ﺍﻟﻬﻰ ﺍﻃﻼﻕ ﻣﻰ‬ ‫ﺍﺻﻄﻼﺡ " ّ‬

‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﺍﺳﺖ ‪ .‬ﮐﺘﺎﺏ‬ ‫ﺷﻮﺩ ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻭ ﺍﺣﺎﺩﻳﺚ ﺍﺳﻼﻣﻰ ﻣﺮﺍﺩ ﺍﺯ ّ‬

‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ ﺩﻭﺭ ﺑﻬﺎﺋﻰ ﺍﺳﺖ ‪.‬‬ ‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ ﺷﺮﻳﻌﺖ ﺑﺎﺑﻰ ﻭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ّ‬ ‫ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ّ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‬ ‫ّ‬ ‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ ﺭﺍ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻥ ﺑﺮ ﺗﻤﺎﻣﻰ ﺁﺛﺎﺭ ﻧﺎﺯﻟﮥ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﮐﻪ ﺍﺻﻄﻼﺡ ّ‬

‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ ﺍﺷﺎﺭﻩ ﺑﻪ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﻭ ﻣﻄﺎﻟﻊ‬ ‫ﺟﻤﻌﴼ ﺍﻃﻼﻕ ﻧﻤﻮﺩ ‪ .‬ﻣﻔﻬﻮﻡ ﺟﺎﻣﻊ ﺗﺮﻯ ﺍﺯ ّ‬

‫ﻭﺣﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ‪.‬‬

‫ﺍﻟﻈﺎﻫﺮ )ﺑﻨﺪ ‪(١٠٥‬‬ ‫ﻳﺄﻭﻝ ﻣﺎ ّﻧﺰﻝ ﻣﻦ ﺳﻤﺂء ﺍﻟﻮﺣﻰ ﻭ ﻳﺨﺮﺟﻪ ﻋﻦ ّ‬ ‫ﺍﻥ ّ‬ ‫‪ّ -١٣٠‬‬ ‫ﺍﻟﺬﻯ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻟﻮﺍﺡ ﺗﻔﺎﻭﺕ ﺑﻴﻦ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻬﺎﺕ ﻭ ﺁﻳﺎﺕ ﻣﺤﮑﻤﺎﺕ ﺭﺍ‬ ‫ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﻣﺘﺸﺎﺑﻬﺎﺕ ﺁﻳﺎﺗﻰ ﺍﺳﺖ ﮐﻪ ﻗﺎﺑﻞ ﺗﺄﻭﻳﻞ ﺍﺳﺖ ﻭ ﻣﺤﮑﻤﺎﺕ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻰ‬ ‫ﺍﺳﺖ ﮐﻪ ﻣﻌﻨﺎﻯ ﺁﻧﻬﺎ ﻭﺍﺿﺢ ﻭ ﺍﻫﻞ ﺑﻬﺎء ﻣﺄﻣﻮﺭ ﺑﻪ ﺍﺟﺮﺍﻯ ﺁﻧﻬﺎ ﻫﺴﺘﻨﺪ ‪.‬‬

‫ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺩﺭ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺷﻤﺎﺭﮤ ‪ ١٤٥‬ﻭ ‪ ١٨٤‬ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪﻩ ‪ ،‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﻓﺮﺯﻧﺪ ﺍﺭﺷﺪ ﺧﻮﺩ ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ‪ ،‬ﺭﺍ‬ ‫ﺹ ‪١٩٢‬‬

‫ﻣﺒﻴﻦ ﻣﻨﺼﻮﺹ ﺗﻌﺎﻟﻴﻢ ﺧﻮﻳﺶ ﻣﻨﺼﻮﺏ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻧﻴﺰ ﺣﻔﻴﺪ‬ ‫ﺟﺎﻧﺸﻴﻦ ﻭ ّ‬

‫ﻣﺒﻴﻦ ﺁﻳﺎﺕ ﻭ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ﺍﺭﺷﺪﺷﺎﻥ ‪ ،‬ﺣﻀﺮﺕ ﺷﻮﻗﻰ ﺍﻓﻨﺪﻯ ‪ ،‬ﺭﺍ ﺑﻌﺪ ﺍﺯ ﺧﻮﺩ ﺑﻪ ﺳﻤﺖ ّ‬ ‫ّ‬ ‫ﻣﻌﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺍﻫﻞ ﺑﻬﺎء ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺗﺒﻴﻴﻦ‬ ‫ّ‬ ‫ّ‬ ‫ﺣﺘﻤﻴﮥ ﺧﻮﺩ ﻣﻰ ﺷﻤﺎﺭﻧﺪ ‪.‬‬ ‫ﺍﻟﻬﻴﻪ ﻣﻴﺪﺍﻧﻨﺪ ﻭ ﻗﺒﻮﻟﺶ ﺭﺍ ﺍﺯ ﻓﺮﺍﻳﺾ‬ ‫ّ‬ ‫ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﻫﺪﺍﻳﺖ ّ‬ ‫ﺗﻌﻤﻖ‬ ‫ﺍﺣﺒﺎء ﺍﺯ ﻣﻄﺎﻟﻌﻪ ﻭ ﻏﻮﺭ ﻭ ّ‬ ‫ﺍﻣﺎ ﺍﻳﻦ ﻧﺼﻮﺹ ﻗﺎﻃﻌﻪ ﻣﺎﻧﻊ ﺍﺯ ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ ﺍﻓﺮﺍﺩ ّ‬ ‫ّ‬

‫ﺍﻟﺒﺘﻪ ﻣﻄﺎﺑﻖ ﺑﻴﺎﻧﺎﺕ‬ ‫ﺩﺭ ﺁﺛﺎﺭ ﺍﻟﻬﻰ ﻭ ﺣﺼﻮﻝ ﺍﺳﺘﻨﺒﺎﻃﺎﺕ ﺷﺨﺼﻰ ﺧﻮﺩﺩﺍﺭﻯ ﻧﻤﺎﻳﻨﺪ ‪ ،‬ﻭﻟﻰ ّ‬

‫ﺷﺨﺼﻴﻪ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ‪ .‬ﺁﻧﭽﻪ‬ ‫ﻣﺒﺎﺭﮐﻪ ﻓﺮﻕ ﻭ ﺗﻤﺎﻳﺰﻯ ﻓﺎﺣﺶ ﺑﻴﻦ ﻧﺼﻮﺹ ﻗﺎﻃﻌﻪ ﻭ ﺍﺳﺘﻨﺒﺎﻃﺎﺕ‬ ‫ّ‬

‫ﺍﻓﺮﺍﺩ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺑﺮ ﺣﺴﺐ ﻓﻬﻢ ﻭ ﺍﺩﺭﺍﮎ ﺧﻮﻳﺶ ﺍﺳﺘﻨﺒﺎﻁ ﻧﻤﺎﻳﻨﺪ ﻧﺘﻴﺠﮥ ﻓﮑﺮ ﺑﺸﺮﻯ‬ ‫ﺍﻣﺮﻳﻪ ﻣﺆّﺛﺮ ﻭ ﻣﻔﻴﺪ ﺑﺎﺷﺪ ﻭﻟﻴﮑﻦ ﻓﺎﻗﺪ‬ ‫ﺍﺳﺖ ﻭ ﻫﺮ ﭼﻨﺪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺩﺭ ﮐﺸﻒ ﺣﻘﺎﻳﻖ ّ‬

‫ﺗﺬﮐﺮ ﺩﺍﺩﻩ ﺷﺪﻩ ﮐﻪ ﺩﺭ‬ ‫ﺍﻋﺘﺒﺎﺭ ﻭ‬ ‫ﺍﺣﺒﺎء ﺍﮐﻴﺪﴽ ّ‬ ‫ﺳﻨﺪﻳﺖ ﺍﺳﺖ ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ ﺑﻪ ﺍﻓﺮﺍﺩ ّ‬ ‫ّ‬

‫ﺣﺠﺖ ﺩﺍﻧﻨﺪ ﻭ ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ ﺷﻤﺎﺭﻧﺪ‬ ‫ﺍﻇﻬﺎﺭ ﻧﻈﺮ ﻭ ﺍﺑﺮﺍﺯ ﻋﻘﺎﻳﺪ ﺧﻮﺩ ﻫﻤﻮﺍﺭﻩ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﺭﺍ ّ‬

‫ﻭ ﺑﻪ ﺍﻧﮑﺎﺭ ﺗﺒﻴﻴﻨﺎﺕ ﻣﻨﺼﻮﺻﻪ ﻧﭙﺮﺩﺍﺯﻧﺪ ﻭ ﻣﻌﺎﺭﺿﻪ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺭﺍﻩ ﺟﺪﻝ ﺩﺭ ﭘﻴﺶ ﻧﮕﻴﺮﻧﺪ‬

‫ﻧﻈﺮﻳﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺧﺪﻣﺘﻰ ﺑﻪ ﺗﻮﺳﻌﮥ ﻣﻌﺎﺭﻑ ﻋﺮﺿﻪ ﺩﺍﺷﺘﻪ ﺗﺼﺮﻳﺢ ﻧﻤﺎﻳﻨﺪ ﮐﻪ‬ ‫ﺑﻠﮑﻪ‬ ‫ّ‬ ‫ﺷﺨﺼﻴﮥ ﺁﻧﺎﻥ ﺍﺳﺖ ‪.‬‬ ‫ﻧﻈﺮﻳﺎﺕ‬ ‫ﺁﻧﭽﻪ ﺍﻇﻬﺎﺭ ﻣﻰ ﺩﺍﺭﻧﺪ‬ ‫ّ‬ ‫ّ‬

‫ﺹ ‪١٩٣‬‬ ‫ﺣﻤﺎﻣﺎﺕ ﺍﻟﻌﺠﻢ )ﺑﻨﺪ ‪(١٠٦‬‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﻘﺮﺑﻮﺍ ﺧﺰﺁﺋﻦ ّ‬ ‫‪ّ -١٣١‬‬

‫ﺣﻤﺎﻣﻬﺎﻯ ﻋﻤﻮﻣﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﻌﻤﻮﻝ ﺑﻮﺩ ﻣﻨﻊ‬ ‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻭﺭﻭﺩ ﺑﻪ ﺧﺰﻳﻨﮥ ّ‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺭﺳﻢ ﻣﺘﺪﺍﻭﻝ ﺍﻳﻦ ﺑﻮﺩﻩ ﮐﻪ ﺗﻌﺪﺍﺩ ﺯﻳﺎﺩﻯ ﺍﺯ ﻣﺮﺩﻡ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺧﺰﻳﻨﻪ ﻫﺎ‬

‫ﻣﺪﺗﻰ ﻣﺪﻳﺪ ﻋﻮﺽ ﻧﻤﻴﺸﺪ ‪ ،‬ﺑﺮ ﺍﺛﺮ ﮐﺜﺮﺕ ﺍﺳﺘﻌﻤﺎﻝ ﺭﻧﮓ ﺁﻥ‬ ‫ﻣﻰ ﺷﺴﺘﻨﺪ ﻭ ﭼﻮﻥ ﺁﺏ ﺁﻧﻬﺎ ّ‬

‫ﻣﺘﻌﻔﻦ ﻣﻰ ﺷﺪ ﻭ ﺳﺒﺐ ﺍﺷﻤﺌﺰﺍﺯ ﻣﻰ ﮔﺮﺩﻳﺪ ﻭ ﻣﺨﺎﻟﻒ ﺑﻬﺪﺍﺷﺖ ﺑﻮﺩ ‪.‬‬ ‫ﺗﻐﻴﻴﺮ ﻣﻰ ﮐﺮﺩ ‪،‬‬ ‫ّ‬

‫‪ -١٣٢‬ﻭ ٰ‬ ‫ﺍﻟﻤﻘﺪﺳﻴﻦ )ﺑﻨﺪ ‪(١٠٦‬‬ ‫ﮐﺬﻟﮏ ﺣﻴﺎﺿﻬﻢ ﺍﻟﻤﻨﺘﻨﺔ ﺍﺗﺮﮐﻮﻫﺎ ﻭ ﮐﻮﻧﻮﺍ ﻣﻦ‬ ‫ّ‬

‫ﺩﺭ ﺣﻴﺎﻁ ﺍﻏﻠﺐ ﺧﺎﻧﻪ ﻫﺎﻯ ﺍﻳﺮﺍﻥ ﺣﻮﺽ ﺁﺑﻰ ﻣﻮﺟﻮﺩ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﺁﺏ ﺁﻥ ﺟﻬﺖ ﻧﻈﺎﻓﺖ ‪ ،‬ﺷﺴﺖ ﻭ‬ ‫ﺷﻮ ﻭ ﺳﺎﻳﺮ ﺍﻣﻮﺭ ﺧﺎﻧﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰ ﮐﺮﺩﻧﺪ ‪ .‬ﭼﻮﻥ ﺁﺏ ﺍﻳﻦ ﺣﻮﺿﻬﺎ ﺭﺍﮐﺪ ﺑﻮﺩ ﻭ ﻫﻔﺘﻪ ﻫﺎ‬ ‫ﻣﺘﻌﻔﻦ ﻣﻰ ﮔﺮﺩﻳﺪ ‪.‬‬ ‫ﻋﻮﺽ ﻧﻤﻴﺸﺪ ‪ ،‬ﻣﻌﻤﻮ‪‬‬ ‫ّ‬

‫ﺣﺮﻣﺖ ﻋﻠﻴﮑﻢ ﺍﺯﻭﺍﺝ ٰﺍﺑﺂﺋﮑﻢ )ﺑﻨﺪ ‪(١٠٧‬‬ ‫‪ -١٣٣‬ﻗﺪ ّ‬

‫ﺩﺭ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﺣﺮﻣﺖ ﺍﺯﺩﻭﺍﺝ ﭘﺴﺮ ﺑﺎ ﺯﻥ ﭘﺪﺭﺵ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﻫﻤﻴﻦ ﺣﺮﻣﺖ ﺩﺭ‬

‫ﻣﻮﺭﺩ ﺍﺯﺩﻭﺍﺝ ﺩﺧﺘﺮ ﺑﺎ ﺷﻮﻫﺮ ﻣﺎﺩﺭﺵ ﻧﻴﺰ ﻣﺠﺮﻯ ﺍﺳﺖ ‪ .‬ﺍﺣﮑﺎﻣﻰ ﺭﺍ ﮐﻪ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ‬ ‫ﺑﺎﺭﮤ ﺭﻭﺍﺑﻂ ﺑﻴﻦ‬ ‫ﺹ ‪١٩٤‬‬ ‫ﻟﺴﻮﻳﻪ ﺩﺭ‬ ‫ﺯﻥ ﻭ ﻣﺮﺩ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ ،‬ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻻﺯﻣﮥ‬ ‫ﺟﺰﺋﻴﻪ ﺑﺎ ّ ّ‬ ‫ّ‬

‫ﻣﻮﺭﺩ ﻫﺮ ﺩﻭ ﺍﺟﺮﺍ ﻣﻰ ﮔﺮﺩﺩ ﻣﮕﺮ ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﮐﻪ ﺍﻳﻦ ﺍﻣﺮ ﻏﻴﺮ ﻣﻤﮑﻦ ﺑﺎﺷﺪ ‪.‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻫﺮ ﭼﻨﺪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ‬ ‫ّ‬ ‫ﺍﻗﺪﺱ ﻣﻨﺤﺼﺮﴽ ﺣﺮﻣﺖ ﻧﮑﺎﺡ ﭘﺴﺮ ﺑﺎ ﺯﻭﺟﺎﺕ ﭘﺪﺭ ﺫﮐﺮ ﺷﺪﻩ ﻭﻟﻰ ﺍﻳﻦ ﺩﻟﻴﻞ ﺑﺮ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ‬ ‫ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺳﺎﻳﺮ ﻣﺤﺎﺭﻡ ﺟﺎﻳﺰ ﺑﺎﺷﺪ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺗﺸﺮﻳﻊ ﺍﺣﮑﺎﻡ‬ ‫ﺣﻠﻴﺖ ﻭ ﺣﺮﻣﺖ ﻧﮑﺎﺡ ﺍﻗﺎﺭﺏ ﺭﺍﺟﻊ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪،‬‬ ‫ﻣﺮﺑﻮﻁ ﺑﻪ ّ ّ‬

‫ﻓﻘﺮﮤ ‪ . (٥٠‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺩﺭ ﺍﻗﺘﺮﺍﻥ ﻫﺮ ﭼﻪ ﺩﻭﺭﺗﺮ ﻣﻮﺍﻓﻘﺘﺮ ﺯﻳﺮﺍ‬

‫ﺻﺤﺖ ﺑﻨﻴﮥ ﺑﺸﺮ ﻭ ﺍﺳﺒﺎﺏ ﺍﻟﻔﺖ ﺑﻴﻦ ﻧﻮﻉ‬ ‫ﺑﻌﺪ ﻧﺴﺒﺖ ﻭ ﺧﻮﻳﺸﻰ ﺑﻴﻦ ﺯﻭﺝ ﻭ ﺯﻭﺟﻪ ﻣﺪﺍﺭ‬ ‫ّ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ‪.‬‬

‫‪ -١٣٤‬ﺣﮑﻢ ﺍﻟﻐﻠﻤﺎﻥ )ﺑﻨﺪ ‪(١٠٧‬‬ ‫ﻣﺬﮐﺮ ﺑﺎ ﭘﺴﺮﺍﻥ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ‬ ‫ﻣﻘﺼﻮﺩ ﺍﺯ ﮐﻠﻤﮥ ﻏﻠﻤﺎﻥ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺭﺍﺑﻄﮥ ﺟﻨﺴﻰ ﺷﺨﺺ‬ ‫ّ‬

‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﺒﻴﻴﻦ ﺍﻳﻦ ﺣﮑﻢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻣﺮﺍﺩ ﺗﺤﺮﻳﻢ ﻫﻤﻪ ﻧﻮﻉ ﺭﻭﺍﺑﻂ ﺟﻨﺴﻰ ﺑﻴﻦ‬ ‫ّ‬ ‫ﻇﻞ ﺍﺯﺩﻭﺍﺝ‬ ‫ﺍﻓﺮﺍﺩ ﻫﻢ ﺟﻨﺲ ﺍﺳﺖ ‪ .‬ﺭﻭﺍﺑﻂ ﺟﻨﺴﻰ ﺑﺮ ﺣﺴﺐ ﺗﻌﺎﻟﻴﻢ ﺑﻬﺎﺋﻰ ﻣﻨﺤﺼﺮﴽ ﺩﺭ ّ‬ ‫ﺣﻠﻴﺖ ﺩﺍﺭﺩ ﻭ ﺑﻨﻴﺎﻥ ﺟﺎﻣﻌﮥ ﺑﺸﺮﻯ ﺑﺮ ﺁﻥ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ ﻭ ﻣﻘﺼﺪ ﺍﺯ ﺍﻳﻦ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﮐﻪ‬ ‫ّ​ّ‬ ‫ﺹ ‪١٩٥‬‬

‫ﺣﻤﺎﻳﺖ ﻭ ﺗﻘﻮﻳﺖ ﺁﻥ ﺍﺳﺎﺱ ﺍﻟﻬﻰ ﺍﺳﺖ ‪ .‬ﺑﻨﺎ ﺑﺮ ﺍﻳﻦ ﺷﺮﻳﻌﺖ ﺑﻬﺎﺋﻰ ﺭﻭﺍﺑﻂ ﺟﻨﺴﻰ ﺭﺍ ﻓﻘﻂ ﺑﻴﻦ‬ ‫ﺯﻥ ﻭ ﻣﺮﺩﻯ ﮐﻪ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺍﺯﺩﻭﺍﺝ ﻧﻤﻮﺩﻩ ﺑﺎﺷﻨﺪ ﻣﺸﺮﻭﻉ ﻣﻰ ﺷﻤﺎﺭﺩ ‪.‬‬ ‫ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺗﺤﺮﻳﺮ ﻳﺎﻓﺘﻪ ﭼﻨﻴﻦ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ‪:‬‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ﺑﻴﻦ ﺩﻭ ﻫﻢ ﺟﻨﺲ ﺷﺪﻳﺪ ﻭ ﺧﺎﻟﺺ ﺑﺎﺷﺪ ‪ ،‬ﺍﮔﺮ ﺑﻪ ﺭﻭﺍﺑﻂ ﺟﻨﺴﻰ ﻣﻨﺠﺮ‬ ‫ﻫﺮ ﻗﺪﺭ ﻋﺸﻖ ﻭ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﺍﺳﺖ‬ ‫ﮔﺮﺩﺩ ﻧﺎﺩﺭﺳﺖ ﻭ ﺧﻄﺎ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﺍﻳﻦ ﺭﻭﺍﺑﻂ ﮐﻤﺎﻝ ﻣﻄﻠﻮﺏ ﻋﺸﻖ ﻭ‬ ‫ّ‬

‫ﺍﺩﻋﺎﺋﻰ ﻋﺬﺭﻯ ﺍﺳﺖ ﻧﺎﻣﻘﺒﻮﻝ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻫﺮ ﻧﻮﻉ ﺍﻧﺤﺮﺍﻑ ﻭ ﻓﺴﺎﺩ ﺍﺧﻼﻗﻰ ﺭﺍ‬ ‫ﭼﻨﻴﻦ ّ‬ ‫ﮐﻠﻰ ﺗﺤﺮﻳﻢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﻧﻴﺰ ﺭﺍﺑﻄﮥ ﻧﺎﻣﺸﺮﻭﻉ ﺑﻴﻦ ﺩﻭ ﻫﻢ ﺟﻨﺲ ﺭﺍ ﻋﻼﻭﻩ ﺑﺮ ﺁﻧﮑﻪ‬ ‫ﺑﻪ ّ‬

‫ﺑﺮ ﺧﻼﻑ ﻗﺎﻧﻮﻥ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﺍﺯ ﺍﻧﺤﺮﺍﻓﺎﺕ ﺍﺧﻼﻗﻰ ﻣﺤﺴﻮﺏ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺍﺑﺘﻼ ﺑﻪ ﭼﻨﻴﻦ‬ ‫ﺍﻣﺎ ﻧﻔﻮﺱ ﻣﺒﺘﻼ‬ ‫ﺑﻠﻴﻪﺍﻯ ﺛﻘﻠﻰ ﻋﻈﻴﻢ ﺑﺮ ﺭﻭﺡ ﻫﺮ ﻓﺮﺩ ﺑﺎ ﻭﺟﺪﺍﻧﻰ ﺗﺤﻤﻴﻞ ﻣﻰ ﮐﻨﺪ ‪ّ ،‬‬ ‫ّ‬

‫ﺍﻃﺒﺎء ﻭ ﺍﺭﺍﺩﻩ ﻭ ﺳﻌﻰ ﺭﺍﺳﺦ ﻭ ﺩﻋﺎ ﻭ ﻣﻨﺎﺟﺎﺕ ﺑﺮ ﺍﻳﻦ‬ ‫ﻗﺎﺩﺭﻧﺪ ﮐﻪ ﺑﺎ ﻣﺸﺎﻭﺭﻩ ﻭ ﻣﺴﺎﻋﺪﺕ ّ‬ ‫ﺿﻌﻒ ﻭ ﻣﺸﮑﻞ ﻓﺎﻳﻖ ﺁﻳﻨﺪ ‪) .‬ﺗﺮﺟﻤﻪ(‬

‫ﻣﺤﻮﻝ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﻌﻴﻴﻦ ﻣﻘﺎﺩﻳﺮ ﺣﺪ ﺯﻧﺎ ﻭ ﻟﻮﺍﻁ ﺭﺍ ﺑﻪ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ‬ ‫ّ‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٤٩‬‬ ‫ﺹ ‪١٩٦‬‬

‫ﺍﻟﻄﺮﻕ ﻭ ﺍﻻﺳﻮﺍﻕ )ﺑﻨﺪ ‪(١٠٨‬‬ ‫ﺍﻟﻨﺎﺱ ﺍﺫ ﻳﻤﺸﻰ ﻓﻰ ّ‬ ‫ﻳﺤﺮﮎ ﻟﺴﺎﻧﻪ ﺍﻣﺎﻡ ّ‬ ‫‪ -١٣٥‬ﻟﻴﺲ ﻻﺣﺪ ﺍﻥ ّ‬ ‫ﺭﻭﺣﺎﻧﻴﻮﻥ ﻭ ﺭﻫﺒﺮﺍﻥ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﮐﻪ‬ ‫ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﻋﺎﺩﺕ ﺑﻌﻀﻰ ﺍﺯ‬ ‫ّ‬ ‫ﺍﺯ ﺭﻭﻯ ﺭﻳﺎ ﻭ ﺗﻈﺎﻫﺮ ﻭ ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ ﻣﺤﺒﻮﺑﻴﺖ ﺩﺭ ﺑﻴﻦ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ ﻫﻨﮕﺎﻡ ﺭﺍﻩ ﺭﻓﺘﻦ ﺩﺭ‬

‫ﮐﻮﭼﻪ ﻭ ﺑﺎﺯﺍﺭ ﺑﻪ ﺯﻣﺰﻣﮥ ﺍﺩﻋﻴﻪ ﻭ ﻣﻨﺎﺟﺎﺕ ﻣﻰ ﭘﺮﺩﺍﺯﻧﺪ ﻭ ﻗﺼﺪﺷﺎﻥ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺯﻫﺪ ﻭ‬

‫ﺗﻘﻮﻯ ﺷﻬﺮﺕ ﻳﺎﺑﻨﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻳﻦ ﮔﻮﻧﻪ ﻋﺎﺩﺍﺕ ﺭﺍ ﺗﺤﺮﻳﻢ ﻧﻤﻮﺩﻩ ﻭ ﺗﺄﮐﻴﺪ‬ ‫ٰ‬

‫ﺗﻘﻮﻯ ﺍﺳﺖ ‪.‬‬ ‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺁﻧﭽﻪ ﻋﻨﺪﺍ‪ ‬ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ ﻫﻤﺎﻧﺎ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﻭ ﺧﻠﻮﺹ ﻭ‬ ‫ٰ‬

‫ﻟﮑﻞ ﻧﻔﺲ ﮐﺘﺎﺏ‬ ‫‪ -١٣٦‬ﻗﺪ ﻓﺮﺽ‬ ‫ﺍﻟﻮﺻﻴﺔ )ﺑﻨﺪ ‪(١٠٩‬‬ ‫ّ‬ ‫ّ‬

‫ﻣﻮﻇﻔﻨﺪ ﻭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﻧﺪ‬ ‫ﺍﺣﺒﺎء ﺑﻪ ﻧﻮﺷﺘﻦ‬ ‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ ّ‬ ‫ّ‬ ‫ﻃﺒﻖ ﺗﻌﺎﻟﻴﻢ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ّ‬ ‫ﮐﻪ ﺩﺍﺭﺍﺋﻰ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻣﻴﻞ ﺧﻮﻳﺶ ﺗﻘﺴﻴﻢ ﻧﻤﺎﻳﻨﺪ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪. (٣٨‬‬

‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﺎﻝ ﺧﻮﺩ ﻣﺨﺘﺎﺭ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻣﻮﺭﺩ ﻧﻮﺷﺘﻦ‬ ‫ّ‬ ‫ﻣﻠﮑﻪ ﺍ‪ ‬ﮐﻴﻒ ﻳﺸﺂء )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪،‬‬ ‫ﺍﺳﺖ ‪ ...‬ﻗﺪ ﺍﺫﻥ ﺍ‪ ‬ﻟﻪ ﺑﺎﻥ ﻳﻔﻌﻞ ﻓﻴﻤﺎ ّ‬

‫ﻣﻘﺮﺭﺍﺗﻰ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺟﻬﺖ ﺗﻮﺯﻳﻊ ﺍﺭﺙ ﻭﺿﻊ ﮔﺮﺩﻳﺪﻩ ﺭﺍﺟﻊ ﺑﻪ‬ ‫ﻓﻘﺮﮤ ‪ّ . (٦٩‬‬

‫ﻭﺻﻴﺖ ﻧﺎﻣﻪ ﻣﻮﺟﻮﺩ ﻧﺒﺎﺷﺪ )ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎﻯ ﺷﻤﺎﺭﮤ ‪. (٣٨-٤٨‬‬ ‫ﻣﻮﺍﺭﺩﻯ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬ ‫ﺹ ‪١٩٧‬‬

‫‪ -١٣٧‬ﺍﻻﺳﻢ ﺍﻻﻋﻈﻢ )ﺑﻨﺪ ‪(١٠٩‬‬ ‫ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺩﺭ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ٣٣‬ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪﻩ ‪ ،‬ﺍﺳﻢ ﺍﻋﻈﻢ ﺍﻟﻬﻰ ﺑﻪ ﺻﻮﺭﺗﻬﺎﻯ‬

‫ﻭﺻﻴﺖ‬ ‫ﻣﺨﺘﻠﻒ ﺁﻣﺪﻩ ﻭ ﺭﻳﺸﮥ ﻫﻤﮥ ﺁﻧﻬﺎ ﮐﻠﻤﮥ " ﺑﻬﺎء " ﺍﺳﺖ ‪ .‬ﺑﻬﺎﺋﻴﺎﻥ ﻣﺸﺮﻕ ﺯﻣﻴﻦ ﺻﺪﺭ‬ ‫ّ‬ ‫ﻣﺰﻳﻦ‬ ‫ﻧﺎﻣﻪ ﺭﺍ ﺑﻪ ﻋﺒﺎﺭﺍﺗﻰ ﻣﺎﻧﻨﺪ ﻳﺎ ﺑﻬﺎءﺍﻻﺑﻬﻰ ‪ ،‬ﺑﺴﻢ ﺍ‪ ‬ﺍﻻﺑﻬﻰ ‪ ،‬ﻫﻮﺍﻻﺑﻬﻰ ّ‬

‫ﺳﺎﺧﺘﻪ ﻭ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺣﮑﻢ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺭﺍﺍﺟﺮﺍ ﻧﻤﻮﺩﻩﺍﻧﺪ ‪.‬‬

‫‪ -١٣٨‬ﻗﺪ ﺍﻧﺘﻬﺖ ﺍﻻﻋﻴﺎﺩ ﺍﻟﻰ ﺍﻟﻌﻴﺪﻳﻦ ﺍﻻﻋﻈﻤﻴﻦ ‪ ...‬ﻭ ٰ‬ ‫ﺍﻻﺧﺮﻳﻦ ﻓﻰ ﻳﻮﻣﻴﻦ )ﺑﻨﺪ ‪(١١٠‬‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﺑﻪ ﻋﻈﻤﺖ ﭼﻬﺎﺭ ﻋﻴﺪ ﻋﻤﺪﻩ ﺩﺭ ﺳﺎﻝ ﺍﺷﺎﺭﻩ ﻣﻰ‬

‫ﻓﺮﻣﺎﻳﻨﺪ ‪ .‬ﺍﻭﻟﻴﻦ ﻋﻴﺪ ﺍﺯ ﻋﻴﺪﻳﻦ ﺍﻋﻈﻤﻴﻦ ﻋﻴﺪ ﺭﺿﻮﺍﻥ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﻋﻴﺪ ﺟﺸﻦ ﺍﻇﻬﺎﺭ ﺍﻣﺮ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﺎﻫﻬﺎﻯ ﺁﻭﺭﻳﻞ ﻭ ﻣﻪ ﺳﻨﮥ ‪ ١٨٦٣‬ﻣﻴﻼﺩﻯ ﻃﻰ ﺩﻭﺍﺯﺩﻩ ﺭﻭﺯ‬ ‫ّ‬

‫ﺗﺤﻘﻖ ﻳﺎﻓﺖ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎء ﺍ‪‬‬ ‫ﺗﻮ ّﻗﻒ ﻫﻴﮑﻞ ﺍﻗﺪﺱ ﺩﺭ ﺑﺎﻍ ﺭﺿﻮﺍﻥ ﺩﺭ ﻣﺪﻳﻨﮥ ﺑﻐﺪﺍﺩ‬ ‫ّ‬

‫ﻣﻠﻘﺐ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ‪ .‬ﺩﻭﻣﻴﻦ ﻋﻴﺪ ﺍﺯ ﻋﻴﺪﻳﻦ ﺍﻋﻈﻤﻴﻦ ﻳﻮﻡ ﺑﻌﺜﺖ‬ ‫ﺍﻳﻦ ﻋﻴﺪ ﺭﺍ ﺳﻠﻄﺎﻥ ﺍﻋﻴﺎﺩ ّ‬

‫ﺣﻀﺮﺕ ﻧﻘﻄﮥ ﺍﻭﻟﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﺎﻩ ﻣﻪ ﺳﻨﮥ ‪ ١٨٤٤‬ﺩﺭ ﺷﻴﺮﺍﺯ ﻭﺍﻗﻊ ﺷﺪ ‪ .‬ﺭﻭﺯﻫﺎﻯ ﺍﻭﻝ ‪،‬‬ ‫ﻣﺤﺮﻣﮥ ﺍﻣﺮﻯ ﻣﺤﺴﻮﺏ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ‬ ‫ﺍﻳﺎﻡ‬ ‫ّ‬ ‫ﻧﻬﻢ ﻭ ﺩﻭﺍﺯﺩﻫﻢ ﻋﻴﺪ ﺭﺿﻮﺍﻥ ﺍﺯ ّ‬

‫ﻣﺤﺮﻣﻪ ﺍﺳﺖ ‪.‬‬ ‫ﺍﻳﺎﻡ‬ ‫ّ‬ ‫‪ . (١‬ﻳﻮﻡ ﺑﻌﺜﺖ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻧﻴﺰ ﺍﺯ ّ‬ ‫ﺹ ‪١٩٨‬‬

‫ﺭﺏ ﺍﻋﻠﻰ ‪ .‬ﺩﺭ ﺗﻘﻮﻳﻢ‬ ‫ﺩﻭ ﻋﻴﺪ ﺩﻳﮕﺮ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﺍﻋﻴﺎﺩ ﻭﻻﺩﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺣﻀﺮﺕ ّ‬ ‫ﺍﺳﻼﻣﻰ ﮐﻪ ﻗﻤﺮﻯ ﺍﺳﺖ ﺍﻳﻦ ﺩﻭ ﻳﻮﻡ ﻣﺘﻮﺍﻟﻰ ﻳﮑﺪﻳﮕﺮﻧﺪ ‪ .‬ﻳﻮﻡ ﻣﻮﻟﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺭﻭﺯ‬

‫ﻣﺤﺮﻡ ﺳﻨﮥ ‪ ١٢٣٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٢‬ﻧﻮﺍﻣﺒﺮ ‪ ١٨١٧‬ﻣﻴﻼﺩﻯ( ﺍﺳﺖ ﻭ ﻳﻮﻡ ﻣﻴﻼﺩ‬ ‫ﺩﻭﻡ ﻣﺎﻩ‬ ‫ّ‬

‫ﻣﺤﺮﻡ ﺳﻨﮥ ‪ ١٢٣٥‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ٢٠‬ﺍﮐﺘﺒﺮ ‪ ١٨١٩‬ﻣﻴﻼﺩﻯ( ‪ .‬ﺑﻪ ﺍﻳﻦ‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺍﻭﻝ ﻣﺎﻩ‬ ‫ّ‬

‫ﻣﻨﺎﺳﺒﺖ ﺍﻳﻦ ﺩﻭ ﻳﻮﻡ ﻭﻻﺩﺕ ﺑﻪ ﻋﻴﺪﻳﻦ ﻣﻌﺮﻭﻓﻨﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﻳﻦ ﺩﻭ‬ ‫ﻳﻮﻡ ﻳﮏ ﻳﻮﻡ ﻣﺤﺴﻮﺏ ﺷﺪﻩ ﻋﻨﺪﺍ‪) ‬ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٢‬ﻭ ﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ‬

‫ﺍﻳﺎﻡ ﺻﻴﺎﻡ ﻣﻘﺎﺭﻥ ﮔﺮﺩﺩ ‪ ،‬ﺣﮑﻢ ﺭﻭﺯﻩ ﺩﺭ ﺁﻥ ﺩﻭ ﺭﻭﺯ ﻣﺮﺗﻔﻊ ﺍﺳﺖ )ﺳﺆﺍﻝ‬ ‫ﺍﮔﺮ ﺍﻳﻦ ﺍﻋﻴﺎﺩ ﺑﺎ ّ‬

‫ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪ . (٣٦‬ﻧﻈﺮ ﺑﻪ ﺍﻳﻨﮑﻪ ﺍﺳﺎﺱ ﺗﻘﻮﻳﻢ ﺑﻬﺎﺋﻰ ﺑﺮ ﺗﻘﻮﻳﻢ ﺷﻤﺴﻰ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ‬

‫)ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎﻯ ﺷﻤﺎﺭﮤ ‪ ٢٦‬ﻭ ‪، (١٤٧‬ﺗﻌﻴﻴﻦ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﺮ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﺳﺖ ﮐﻪ ﺁﻳﺎ‬ ‫ﺍﻳﻦ ﺩﻭ ﻋﻴﺪ ﻣﻮﻟﻮﺩ ﺑﺎﻳﺪ ﻃﺒﻖ ﺗﻘﻮﻳﻢ ﺷﻤﺴﻰ ﺑﺮﮔﺰﺍﺭ ﺷﻮﺩ ﻳﺎ ﻗﻤﺮﻯ ‪.‬‬

‫ﺍﻻﻭﻝ ﻣﻦ ﺷﻬﺮ ﺍﻟﺒﻬﺂء )ﺑﻨﺪ ‪(١١١‬‬ ‫‪ -١٣٩‬ﻳﻮﻡ ّ‬

‫ﺩﺭ ﺗﻘﻮﻳﻢ ﺑﻬﺎﺋﻰ ﺍﺳﻢ ﺍﻋﻈﻢ " ﺑﻬﺎء " ﻧﺎﻡ ﺍﻭﻟﻴﻦ ﻣﺎﻩ ﺳﺎﻝ ﻭ ﺍﻭﻟﻴﻦ ﺭﻭﺯ ﻫﺮ ﻣﺎﻩ ﺍﺳﺖ ‪.‬‬

‫ﺑﺎ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻳﻮﻡ ﺍﻟﺒﻬﺎء ﻣﻦ ﺷﻬﺮ ﺍﻟﺒﻬﺎء ﺭﻭﺯ ﺍﻭﻝ ﺳﺎﻝ ﻧﻮ ﺑﻬﺎﺋﻰ ﻳﻌﻨﻰ ﻧﻮﺭﻭﺯ ﺍﺳﺖ ﮐﻪ‬

‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻩ ﻭ‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺁﻥ ﺭﺍ ﻋﻴﺪ ّ‬ ‫ﺹ ‪١٩٩‬‬

‫ﻃﺒﻖ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﺑﻪ ﺗﺄﻳﻴﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻴﺰ ﺭﺳﻴﺪﻩ ﺍﺳﺖ )ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺷﻤﺎﺭﮤ ‪ ٢٦‬ﻭ ‪(١٤٧‬‬ ‫ﻣﺤﺮﻣﻪ ﻣﺤﺴﻮﺏ ﺷﺪﻩ ﺍﺳﺖ ‪ ،‬ﻳﻮﻡ‬ ‫ﺍﻳﺎﻡ‬ ‫ّ‬ ‫ﻋﻼﻭﻩ ﺑﺮ ﻫﻔﺖ ﻳﻮﻣﻰ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺍﺯ ّ‬

‫ﺍﻳﺎﻡ‬ ‫ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻧﻴﺰ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﻋﻨﺼﺮﻯ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻋﺪﺍﺩ ﻳﮑﻰ ﺍﺯ ّ‬ ‫ﺍﻳﺎﻡ‬ ‫ﻣﺤﺮﻣﻪ ﺑﻮﺩ ‪ .‬ﺑﺮ ﺍﻳﻦ ﻗﻴﺎﺱ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺻﻌﻮﺩ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺭﺍ ﻧﻴﺰ ﺑﻪ ّ‬ ‫ّ‬ ‫ﻣﺘﺒﺮﮐﻪ ﺟﻤﻌﴼ ﺑﻪ ُﻧﻪ ﺭﻭﺯ ﺑﺎﻟﻎ‬ ‫ﺍﻳﺎﻡ ّ‬ ‫ﻣﺤﺮﻣﻪ ﺍﺿﺎﻓﻪ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺗﻌﺪﺍﺩ ّ‬ ‫ّ‬

‫ﻣﺘﺒﺮﮐﻪ ﻣﺤﺴﻮﺏ ﻭﻟﻰ ﺩﺭ ﺁﻥ ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﮐﺎﺭ‬ ‫ﺍﻳﺎﻡ ّ‬ ‫ﻣﻰ ﮔﺮﺩﺩ ‪ .‬ﺩﻭ ﺭﻭﺯ ﺩﻳﮕﺮ ﻧﻴﺰ ﮐﻪ ﺍﺯ ّ‬

‫ﻣﻤﻨﻮﻉ ﻧﻴﺴﺖ ﻋﺒﺎﺭﺕ ﺍﺯ ﻳﻮﻡ ﺟﻠﻮﺱ ﻣﺮﮐﺰ ﻣﻴﺜﺎﻕ ﻭ ﻳﻮﻡ ﺻﻌﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ ‪ .‬ﺑﺮﺍﻯ ﻣﺰﻳﺪ‬ ‫ﺍﻃﻼﻋﺎﺕ ﺑﻪ ﮐﺘﺎﺏ *)ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ(* ‪ ،‬ﺟﻠﺪ ﻫﺠﺪﻩ ‪ ،‬ﻗﺴﻤﺖ ﺗﻘﻮﻳﻢ ﺍﻣﺮﻯ ‪ ،‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪.‬‬ ‫ّ‬

‫ﺍﻥ ﺍﻟﻌﻴﺪ ﺍﻻﻋﻈﻢ ﻟﺴﻠﻄﺎﻥ ﺍﻻﻋﻴﺎﺩ )ﺑﻨﺪ ‪(١١٢‬‬ ‫‪ -١٤٠‬ﻗﻞ ّ‬

‫ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﺍﺷﺎﺭﻩ ﺑﻪ ﻋﻴﺪ ﺭﺿﻮﺍﻥ ﺍﺳﺖ )ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎﻯ ﺷﻤﺎﺭﮤ ‪ ١٠٧‬ﻭ ‪. (١٣٨‬‬ ‫ﺍﻧﺎ‬ ‫‪ -١٤١‬ﻗﺪ ﮐﺘﺐ ﺍ‪‬‬ ‫ﻋﻠﻰ ّ‬ ‫ﻣﻤﺎ ﻻ ﻋﺪﻝ ﻟﻪ ّ‬ ‫ﮐﻞ ﻧﻔﺲ ﺍﻥ ﻳﺤﻀﺮ ﻟﺪﻯ ﺍﻟﻌﺮﺵ ﺑﻤﺎ ﻋﻨﺪﻩ ّ‬ ‫ٰ‬ ‫ﻋﻔﻮﻧﺎ ﻋﻦ ٰﺫﻟﮏ )ﺑﻨﺪ ‪(١١٤‬‬

‫ﺹ ‪٢٠٠‬‬

‫ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻧﺎﺳﺦ ﺣﮑﻢ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﺍﺳﺖ ﺩﺍﻳﺮ ﺑﺮ ﺍﻳﻨﮑﻪ ﻫﺮ ﺷﻴﺌﻰ ﮐﻪ ﺩﺭ ﻧﻮﻉ‬

‫ﺍﻳﺎﻡ ﻇﻬﻮﺭ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ ‬ﺗﻘﺪﻳﻢ ﺣﻀﻮﺭ ﺣﻀﺮﺗﺶ‬ ‫ﺧﻮﺩ ﺑﻰ ﻋﺪﻳﻞ ﻭ ﻣﺜﻴﻞ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺩﺭ ّ‬

‫ﮔﺮﺩﺩ ﻭ ﺩﺭ ﺗﻮﺿﻴﺢ ﺍﻳﻦ ﺣﮑﻢ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﭼﻮﻥ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﺭﺍ ﻧﻈﻴﺮ ﻭ ﺑﺪﻳﻠﻰ‬

‫ﻣﺘﻌﻠﻖ ﺑﻪ ﺍﻭ ﺍﺳﺖ ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ﺣﮑﻢ ﻓﺮﻣﺎﻳﺪ‬ ‫ﺣﻘﴼ‬ ‫ّ‬ ‫ﻧﻴﺴﺖ ﻟﺬﺍ ﻫﺮ ﺷﻰء ﺑﻰ ﻧﻈﻴﺮﻯ ّ‬

‫‪ -١٤٢‬ﻓﻰ ﺍﻻﺳﺤﺎﺭ )ﺑﻨﺪ ‪(١١٥‬‬

‫ﺗﻮﺟﻪ ﺑﻪ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﺩﺭ ﺍﺳﺤﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﮔﺮ ﭼﻪ ﺩﺭ‬ ‫ﺩﺭ ﺑﺎﺭﮤ ّ‬

‫ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﺫﮐﺮ ﺍﺳﺤﺎﺭ ﺷﺪﻩ ﻭﻟﮑﻦ ﺩﺭ ﺍﺳﺤﺎﺭ ﻭ ﻃﻠﻮﻉ ﻓﺠﺮ ﻭ ﺑﻌﺪ ﺍﺯ ﻃﻠﻮﻉ ﻓﺠﺮ ﺍﻟﻰ ﻃﻠﻮﻉ‬ ‫ﺁﻓﺘﺎﺏ ﻭ ﺩﻭ ﺳﺎﻋﺖ ﻫﻢ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻟﺪﻯ ﺍ‪ ‬ﻣﻘﺒﻮﻝ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (١٥‬‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ‬ ‫ﺍﻟﺬﻯ ﻳﻨﻄﻖ ﺑﻴﻦ ّ ٰ‬ ‫ﺯﻳﻨﺖ ﺍﻻﻟﻮﺍﺡ ﺑﻄﺮﺍﺯ ﺧﺘﻢ ﻓﺎﻟﻖ ﺍﻻﺻﺒﺎﺡ ّ‬ ‫‪ -١٤٣‬ﻗﺪ ّ‬ ‫ﺍﻻﺭﺿﻴﻦ )ﺑﻨﺪ ‪(١١٧‬‬

‫ﮐﻼ ﮐﻼﻡ ﺍﻟﻬﻰ ﺍﺳﺖ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﺗﺎﻣﮥ ﺁﺛﺎﺭ ﺧﻮﻳﺶ ﺭﺍ ﮐﻪ ّ ً‬ ‫ﻣﮑﺮﺭﴽ ﺍﺻﺎﻟﺖ ّ‬ ‫ّ‬

‫ﺗﺄﻳﻴﺪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﮥ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﺍﺛﺮ ﻳﮑﻰ ﺍﺯ ﻣﻬﺮﻫﺎﻯ ﻣﺒﺎﺭﮎ‬

‫ﻣﺠﻠﺪ‬ ‫ﻣﺰﻳﻦ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺻﻔﺤﮥ ‪٤‬‬ ‫ّ‬ ‫ﻧﻴﺰ ّ‬ ‫ﺹ ‪٢٠١‬‬

‫ﭘﻨﺠﻢ ﮐﺘﺎﺏ *)ﻋﺎﻟﻢ ﺑﻬﺎﺋﻰ(* ﺗﺼﻮﻳﺮ ﺳﺠﻊ ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﻣﻬﺮﻫﺎﻯ ﻣﺒﺎﺭﮎ ﮔﺮﺍﻭﺭ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫‪ -١٤٤‬ﻟﻴﺲ ﻟﻠﻌﺎﻗﻞ ﺍﻥ ﻳﺸﺮﺏ ﻣﺎ ﻳﺬﻫﺐ ﺑﻪ ﺍﻟﻌﻘﻞ )ﺑﻨﺪ ‪(١١٩‬‬

‫ﻣﮑﺮﺭﴽ ﺷﺮﺏ ﺧﻤﺮ ﻭ ﻣﺴﮑﺮﺍﺕ ﺩﻳﮕﺮ ﺗﺤﺮﻳﻢ ﮔﺮﺩﻳﺪﻩ ﻭ ﺍﺛﺮﺍﺕ ﺳﻮء ﺁﻥ ﺩﺭ‬ ‫ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ‬ ‫ّ‬ ‫ﺍﻓﺮﺍﺩ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻻﻧﻬﺎ ﻳﺨﺎﻣﺮ ﺍﻟﻌﻘﻞ ﻭ ﻳﻘﻠﺐ ﺍﻟﻮﺟﻪ ﻋﻦ ﻭﺟﻪ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﺒﺪﻟﻮﺍ ﺧﻤﺮ ﺍ‪ ‬ﺑﺨﻤﺮ ﺍﻧﻔﺴﮑﻢ ّ‬ ‫ّ‬

‫ﻻﻧﻬﺎ ﺣﺮﻣﺖ ﻋﻠﻴﮑﻢ ﻣﻦ ﻟﺪﻯ‬ ‫ﺗﺘﻘﺮﺑﻮﺍ ﺑﻬﺎ ّ‬ ‫ﺍ‪ ‬ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺪﻳﻊ ﺍﻟﻤﻨﻴﻊ ﻭ ﺍﻧﺘﻢ ﻻ ّ‬

‫ﺍ‪ ‬ﺍﻟﻌﻠﻰ ﺍﻟﻌﻈﻴﻢ ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺗﻮﺿﻴﺢ ﺍﻳﻦ ﺁﻳﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ّ‬ ‫ﻗﻮﻳﻪ ﻭ ﺧﻮﺍﻩ ﻣﺴﮑﺮﺍﺕ ﺧﻔﻴﻔﻪ ﻭ‬ ‫ﻣﺴﮑﺮﺍﺕ‬ ‫ﺧﻮﺍﻩ‬ ‫ﺍﺳﺖ‬ ‫ﻡ‬ ‫ﻣﺬﻣﻮ‬ ‫ﺍﻗﺪﺱ‬ ‫ﮐﺘﺎﺏ‬ ‫ﻧﺺ‬ ‫ﺑﻪ‬ ‫ﻣﺴﮑﺮﺍﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺬﻣﺘﺶ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻋﻘﻞ ﺯﺍﺋﻞ ﮔﺮﺩﺩ ﻭ ﺳﺒﺐ ﺿﻌﻒ ﺑﻨﻴﻪ ﺷﻮﺩ ‪.‬‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﻗﻴﻌﺎﺗﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ ﺑﻴﺎﻧﺎﺗﻰ ﻣﻰ‬ ‫ّ‬ ‫ﺩﺍﻝ ﺑﺮ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﺣﺮﻣﺖ ﻓﻘﻂ ﺷﺎﻣﻞ ﺷﺮﺏ ﺧﻤﺮ ﻧﻴﺴﺖ ‪ ،‬ﺑﻠﮑﻪ ﺷﺎﻣﻞ ﻫﺮ ﭼﻴﺰﻯ ﺍﺳﺖ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ّ‬

‫ﮐﻪ ﻋﻘﻞ ﺭﺍ ﻣﺨﺘﻞ ﺳﺎﺯﺩ ‪ .‬ﺑﻪ ﻋﻼﻭﻩ ﺗﺼﺮﻳﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﮑﻞ ﻓﻘﻂ ﺑﻌﻨﻮﺍﻥ ﻣﻌﺎﻟﺠﮥ‬

‫ﺹ ‪٢٠٢‬‬

‫ﺍﻃﺒﺎﻯ ﺣﺎﺫﻕ ﻭ ﺳﻠﻴﻢ ﺑﺎﺷﺪ ﮐﻪ ﺍﺳﺘﻌﻤﺎﻟﺶ‬ ‫ﻃﺒﻰ ﻣﺠﺎﺯ ﺍﺳﺖ ‪ ،‬ﺁﻥ ﻫﻢ ﺑﻪ ﺷﺮﻃﻰ ﮐﻪ ﺑﻪ ﺗﺠﻮﻳﺰ ّ‬ ‫ّ‬ ‫ﺭﺍ ﺑﺮﺍﻯ ﻣﻌﺎﻟﺠﮥ ﺍﻣﺮﺍﺽ ﻣﺨﺼﻮﺻﻰ ﻻﺯﻡ ﺩﺍﻧﻨﺪ ‪.‬‬

‫ﺍﻟﺬﻯ ﺍﻧﺸﻌﺐ ﻣﻦ ٰﻫﺬﺍ ﺍﻻﺻﻞ ﺍﻟﻘﺪﻳﻢ )ﺑﻨﺪ ‪(١٢١‬‬ ‫‪-١٤٥‬‬ ‫ﺍﻟﻰ ﻣﻦ ﺍﺭﺍﺩﻩ ﺍ‪ّ ‬‬ ‫ّ‬ ‫ﺗﻮﺟﻬﻮﺍ ٰ‬

‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﺗﻠﻮﻳﺤﴼ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﺍ ﻭﺻﻰ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‬ ‫ّ‬ ‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﮐﺘﺎﺏ ﻋﻬﺪﻯ ﺩﺭ ﺗﺸﺮﻳﺢ‬ ‫ﺑﻪ ﻣﺆﻣﻨﻴﻦ ﺍﻣﺮ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ّ‬

‫ﺍﻳﻦ ﺁﻳﻪ ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻏﺼﻦ ﺍﻋﻈﻢ ﺑﻮﺩﻩ ‪" .‬ﻏﺼﻦ ﺍﻋﻈﻢ"‬

‫ﺍﺯ ﺟﻤﻠﻪ ﺍﻟﻘﺎﺑﻰ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻧﺪ ‪) .‬ﺑﻪ‬ ‫ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎﻯ ﺷﻤﺎﺭﮤ ‪ ٦٦‬ﻭ ‪ ١٨٤‬ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪(.‬‬

‫ﺍﻟﺴﺆﺍﻝ ﻓﻰ ﺍﻟﺒﻴﺎﻥ )ﺑﻨﺪ ‪(١٢٦‬‬ ‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ّ‬ ‫‪ّ -١٤٦‬‬

‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺭ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺳﺆﺍﻝ ﺍﺯ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ ‬ﺟﺎﻳﺰ ﻧﻴﺴﺖ ﻣﮕﺮ‬ ‫ﺁﻧﮑﻪ ﺍﺯ ﺁﻧﭽﻪ ﻻﻳﻖ ﺑﻪ ﺍﻭ ﺍﺳﺖ ﺳﺆﺍﻝ ﺷﻮﺩ ﻭ ﮐﺘﺒﴼ ﺗﻘﺪﻳﻢ ﮔﺮﺩﺩ ‪ .‬ﺑﻪ *)ﻣﻨﺘﺨﺒﺎﺕ ﺁﺛﺎﺭ‬

‫ﺣﻀﺮﺕ ﻧﻘﻄﮥ ﺍﻭﻟﻰ(* ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺑﺎ ﺍﻟﻐﺎء ﺍﻳﻦ ﺣﮑﻢ ﺍﺟﺎﺯﻩ ﻓﺮﻣﻮﺩﻧﺪ‬ ‫ﮐﻪ ﺳﺆﺍﻻﺗﻰ ﺭﺍ ﮐﻪ ﻣﺆﻣﻨﻴﻦ ﻻﺯﻡ ﺩﺍﻧﻨﺪ ﻋﺮﺿﻪ ﺩﺍﺭﻧﺪ ﻭﻟﻰ ﺑﺮ ﻋﮑﺲ ﺭﺟﺎﻝ ﻗﺒﻞ ﺍﺯ‬

‫ﺳﺆﺍﻻﺕ ﺑﻴﻬﻮﺩﻩ ﺍﺣﺘﺮﺍﺯ ﺟﻮﻳﻨﺪ ‪.‬‬ ‫ﺹ ‪٢٠٣‬‬

‫ﺍﻟﺸﻬﻮﺭ ﺗﺴﻌﺔ ﻋﺸﺮ ﺷﻬﺮﴽ ﻓﻰ ﮐﺘﺎﺏ ﺍ‪) ‬ﺑﻨﺪ ‪(١٢٧‬‬ ‫ﺍﻥ ّ‬ ‫‪ّ -١٤٧‬‬ ‫ﻋﺪﺓ ّ‬

‫ﺍﻳﺎﻡ ﺯﺍﺋﺪﻩ ) ﭼﻬﺎﺭ ﺭﻭﺯ‬ ‫ﻃﺒﻖ ﺗﻘﻮﻳﻢ ﺑﺪﻳﻊ ﺳﺎﻝ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻧﻮﺯﺩﻩ ﻣﺎﻩ ﻧﻮﺯﺩﻩ ﺭﻭﺯﻩ ‪ّ .‬‬

‫ﺩﺭ ﺳﺎﻟﻬﺎﻯ ﻣﻌﻤﻮﻟﻰ ﻭ ﭘﻨﺞ ﺭﻭﺯ ﺩﺭ ﺳﺎﻟﻬﺎﻯ ﮐﺒﻴﺴﻪ ( ﺑﻴﻦ ﻣﺎﻫﻬﺎﻯ ﻫﺠﺪﻫﻢ ﻭ ﻧﻮﺯﺩﻫﻢ ﺳﺎﻝ‬

‫ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﺗﺎ ﺗﻘﻮﻳﻢ ﺍﻣﺮﻯ ﺑﺎ ﺗﻘﻮﻳﻢ ﺷﻤﺴﻰ ﺗﻮﺍﻓﻖ ﻳﺎﺑﺪ ‪ .‬ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻣﺎﻫﻬﺎﻯ ﺳﺎﻝ ﺭﺍ ﺑﻪ‬ ‫ﺍﻟﻬﻴﻪ ﺗﺴﻤﻴﻪ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺭﻭﺯ ﺍﻭﻝ ﺳﺎﻝ ﻳﺎ ﻧﻮﺭﻭﺯ ﻃﺒﻖ ﻋﻠﻢ ﻧﺠﻮﻡ‬ ‫ﺑﻌﻀﻰ ﺍﺯ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ّ‬

‫ﻣﻘﺎﺭﻥ ﺍﺳﺖ ﺑﺎ ﺍﻋﺘﺪﺍﻝ ﺭﺑﻴﻌﻰ ) ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ٢٦‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ( ‪ .‬ﺑﺮﺍﻯ ﮐﺴﺐ‬ ‫ﺍﻃﻼﻋﺎﺕ ﺑﻴﺸﺘﺮﺩﺭ ﺑﺎﺭﮤ ﺗﻘﻮﻳﻢ ﺍﻣﺮﻯ ﻭ ﺍﺳﺎﻣﻰ ﺭﻭﺯﻫﺎﻯ ﻫﻔﺘﻪ ﻭ ﻣﺎﻩ ﺑﻪ ﮐﺘﺎﺏ *)ﻋﺎﻟﻢ‬ ‫ّ‬

‫ﺑﻬﺎﺋﻰ(* ‪ ،‬ﺟﻠﺪ ﻫﺠﺪﻫﻢ ‪ ،‬ﻗﺴﻤﺖ ﺗﻘﻮﻳﻢ ﺑﻬﺎﺋﻰ ‪ ،‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪.‬‬

‫ﺑﻬﺬﺍ ﺍﻻﺳﻢ ﺍﻟﻤﻬﻴﻤﻦ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ )ﺑﻨﺪ ‪(١٢٧‬‬ ‫ﺍﻭﻟﻬﺎ ٰ‬ ‫ﺯﻳﻦ ّ‬ ‫‪ -١٤٨‬ﻗﺪ ّ‬

‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺍﻭﻟﻴﻦ ﻣﺎﻩ ﺳﺎﻝ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﺑﻬﺎء ﺗﺴﻤﻴﻪ‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪. (١٣٩‬‬

‫‪ -١٤٩‬ﻗﺪ ﺣﮑﻢ ﺍ‪ ‬ﺩﻓﻦ ﺍﻻﻣﻮﺍﺕ )ﺑﻨﺪ ‪(١٢٨‬‬

‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﻣﻮﺍﺕ ﺩﺭ‬

‫ﺹ ‪٢٠٤‬‬ ‫ﺗﺎﺑﻮﺗﻬﺎﺋﻰ ﺍﺯ ﺑﻠﻮﺭ ﻳﺎ ﺣﺠﺮ ﻣﺼﻴﻘﻞ ﺩﻓﻦ ﺷﻮﺩ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ‬ ‫ّ‬ ‫ﻣﺒﻴﻦ ﺍﻳﻦ ﻧﮑﺘﻪ ﺍﺳﺖ‬ ‫ﺣﮑﻢ‬ ‫ﺍﻳﻦ‬ ‫ﺍﻻﻣﺮ ﻣﺒﺎﺭﮎ ﺑﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ‬ ‫ّ‬ ‫ﺗﺠﻠﻰ ﺭﻭﺡ ﺍﺑﺪﻯ ﺍﻧﺴﺎﻧﻰ ﺑﻮﺩﻩ ﺷﺎﻳﺎﻥ ﺍﺣﺘﺮﺍﻡ ﺍﺳﺖ ‪.‬‬ ‫ﮐﻪ ﺟﺴﺪ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﺯﻣﺎﻧﻰ‬ ‫ﻣﺤﻞ ّ‬ ‫ّ‬

‫ﺑﻪ ﻃﻮﺭ ﺍﺧﺘﺼﺎﺭ ﻣﻮﺍﺭﺩﻯ ﮐﻪ ﺩﺭ ﺍﺣﮑﺎﻡ ﺩﻓﻦ ﺍﻣﻮﺍﺕ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﺍﺳﺖ ‪ :‬ﺣﻤﻞ‬

‫ﻣﺤﻞ ﻭﻓﺎﺕ ﺟﺎﻳﺰ ﻧﻴﺴﺖ ‪ .‬ﺟﺴﺪ ﺑﺎﻳﺪ ﺩﺭ ﮐﻔﻨﻰ ﺍﺯ ﺣﺮﻳﺮ‬ ‫ﻣﻴﺖ ﺑﻴﺶ ﺍﺯ ﻣﺴﺎﻓﺖ ﻳﮏ ﺳﺎﻋﺖ ﺍﺯ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ﺑﺎﻳﺪ ﺍﻧﮕﺸﺘﺮﻯ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﻮﺩ ﮐﻪ ﺍﻳﻦ‬ ‫ﻳﺎ ﮐﺘﺎﻥ ﭘﻴﭽﻴﺪﻩ ﺷﻮﺩ ‪ .‬ﺩﺭ ﺍﻧﮕﺸﺖ ﺷﺨﺺ‬ ‫ّ‬ ‫ﻋﻤﺎ ﺳﻮﺍﻩ ﻭ‬ ‫ﺁﻳﻪ ﺭﻭﻯ ﺁﻥ ﻣﻨﻘﻮﺵ ﺑﺎﺷﺪ ‪ :‬ﻗﺪ ﺑﺪﺋﺖ ﻣﻦ ﺍ‪ ‬ﻭ ﺭﺟﻌﺖ ﺍﻟﻴﻪ ﻣﻨﻘﻄﻌﴼ ّ‬

‫ﺍﻟﺮﺣﻴﻢ ‪ .‬ﺗﺎﺑﻮﺕ ﺑﺎﻳﺪ ﺍﺯ ﺑﻠﻮﺭ ﻳﺎ ﺳﻨﮓ ﻳﺎ ﭼﻮﺏ ﻣﺤﮑﻢ ﻟﻄﻴﻒ‬ ‫ﻣﺘﻤﺴﮑﴼ ﺑﺎﺳﻤﻪ ّ ٰ‬ ‫ﺍﻟﺮﺣﻤﻦ ّ‬ ‫ّ‬

‫ﻣﻴﺖ ﺑﺎﻳﺪ ﻗﺒﻞ ﺍﺯ ﺩﻓﻦ ﺗﻼﻭﺕ ﮔﺮﺩﺩ ) ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ . (١٠‬ﺣﻀﺮﺕ‬ ‫ﺑﺎﺷﺪ ‪ .‬ﺻﻼﺕ ّ‬ ‫ﺩﺍﻝ ﺑﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺗﺄﻳﻴﺪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﻳﻦ ﺍﺣﮑﺎﻡ ّ‬

‫ﺣﺪ‬ ‫ﻣﻴﺖ ﻭ ﺍﻧﮕﺸﺘﺮ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﮐﺴﺎﻧﻰ ﺩﺍﺭﺩ ﮐﻪ ﺑﻪ ّ‬ ‫ﺳﻮﺯﺍﻧﺪﻥ ﺍﻣﻮﺍﺕ ﺟﺎﻳﺰ ﻧﻴﺴﺖ ‪ .‬ﺻﻼﺕ ّ‬ ‫ﺳﻦ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻟﮕﻰ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨﺪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٧٠‬‬ ‫ﺑﻠﻮﻍ ﻳﻌﻨﻰ ﺑﻪ ّ‬

‫ﺣﺘﻰ ﺍﻟﻤﻘﺪﻭﺭ ﺍﺯ ﻣﺼﺎﻟﺢ ﭘﺮﺩﻭﺍﻡ ﺳﺎﺧﺘﻪ ﺷﻮﺩ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﺗﺎﺑﻮﺕ ‪ ،‬ﻣﺮﺍﺩ ﺍﺯ ﺣﮑﻢ ﺁﻥ ﺍﺳﺖ ﮐﻪ ّ‬ ‫‪.‬ﺍﺯ ﺍﻳﻦ ﺭﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬

‫ﺹ ‪٢٠٥‬‬

‫ﮐﻪ ﺑﺮﺍﻯ ﺳﺎﺧﺘﻦ ﺗﺎﺑﻮﺕ ﻋﻼﻭﻩ ﺑﺮ ﻣﺼﺎﻟﺤﻰ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻣﻴﺘﻮﺍﻥ‬

‫ﺍﺯ ﻣﺤﮑﻤﺘﺮﻳﻦ ﭼﻮﺑﻰ ﮐﻪ ﺩﺭ ﺩﺳﺘﺮﺱ ﺍﺳﺖ ﻳﺎ ﺍﺯ ﺳﻴﻤﺎﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﻮﺩ ‪ .‬ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺍﻫﻞ‬ ‫ﺑﻬﺎء ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﻣﺼﺎﻟﺢ ﺗﺎﺑﻮﺕ ﻣﺨﺘﺎﺭﻧﺪ ‪.‬‬ ‫‪ -١٥٠‬ﻧﻘﻄﺔ ﺍﻟﺒﻴﺎﻥ )ﺑﻨﺪ ‪(١٢٩‬‬

‫)) ﻧﻘﻄﺔ ﺍﻟﺒﻴﺎﻥ (( ﺍﺯ ﺍﻟﻘﺎﺑﻰ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﺧﺘﻴﺎﺭ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ‪.‬‬

‫‪ -١٥١‬ﻭ ﺍﻥ ﺗﮑﻔﻨﻮﻩ ﻓﻰ ﺧﻤﺴﺔ ﺍﺛﻮﺍﺏ ﻣﻦ ﺍﻟﺤﺮﻳﺮ ﺍﻭ ﺍﻟﻘﻄﻦ )ﺑﻨﺪ ‪(١٣٠‬‬

‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺟﺴﺪ ﺩﺭ ﭘﻨﺞ ﭘﺎﺭﭼﮥ ﺣﺮﻳﺮ ﻳﺎ ﮐﺘﺎﻥ‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ّ‬ ‫ﭘﻴﭽﻴﺪﻩ ﺷﻮﺩ ‪ .‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺍﻳﻦ ﺣﮑﻢ ﺭﺍ ﺗﺄﻳﻴﺪ ﻧﻤﻮﺩﻩ ﻭ ﺍﺿﺎﻓﻪ ﻓﺮﻣﻮﺩﻧﺪ ‪ :‬ﻣﻦ ﻟﻢ‬ ‫ﻳﺴﺘﻄﻊ ﻳﮑﺘﻔﻰ ﺑﻮﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ‪.‬‬ ‫ﻭﻗﺘﻰ ﺍﺯ ﺣﻀﻮﺭ ﻣﺒﺎﺭﮎ ﺳﺆﺍﻝ ﺷﺪ ﮐﻪ ﺁﻳﺎ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﺛﻮﺍﺏ ﺧﻤﺴﮥ ﻣﺬﮐﻮﺭ ﺩﺭ ﺁﻳﮥ ﻓﻮﻕ ﭘﻨﺞ‬ ‫ﭘﺎﺭﭼﮥ ﺳﺮﺗﺎﺳﺮﻯ ﺍﺳﺖ ﻳﺎ )) ﭘﻨﺞ ﭘﺎﺭﭼﻪ ﺍﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻗﺒﻞ ﻣﻌﻤﻮﻝ ﻣﻴﺸﺪ ((‪ ،‬ﺩﺭ ﺟﻮﺍﺏ‬

‫ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻣﻘﺼﻮﺩ ﭘﻨﺞ ﭘﺎﺭﭼﻪ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٥٦‬‬ ‫ﺹ ‪٢٠٦‬‬

‫ﻣﺠﺰﺍ ﻭ ﻳﺎ ﺩﺭ ﻳﮏ‬ ‫ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺑﻴﺎﻧﻰ ﮐﻪ ﺣﺎﮐﻰ ﺍﺯ ﻃﺮﺯ ﭘﻴﭽﻴﺪﻥ ﺟﺴﺪ ﺩﺭ ﭘﻨﺞ ﭘﺎﺭﭼﮥ‬ ‫ّ‬

‫ﺛﻮﺏ ﺑﺎﺷﺪ ﻣﻮﺟﻮﺩ ﻧﻴﺴﺖ ‪ .‬ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺍﻫﻞ ﺑﻬﺎء ﺩﺭ ﺍﺟﺮﺍﻯ ﺍﻳﻦ ﺍﻣﺮ ﻣﺨﺘﺎﺭﻧﺪ ‪.‬‬

‫ﺍﻟﻤﻴﺖ ﺍﺯﻳﺪ ﻣﻦ ﻣﺴﺎﻓﺔ ﺳﺎﻋﺔ ﻣﻦ ﺍﻟﻤﺪﻳﻨﺔ )ﺑﻨﺪ ‪(١٣٠‬‬ ‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ﺣﻤﻞ‬ ‫ّ‬ ‫‪ّ -١٥٢‬‬

‫ﻧﻘﻠﻴﻪﺍﻯ‬ ‫ﻣﻴﺖ ﺑﻪ‬ ‫ّ‬ ‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺣﮑﻢ ﺁﻥ ﺍﺳﺖ ﮐﻪ ّ‬ ‫ﻣﺤﻞ ﺩﻓﻦ ‪ ،‬ﺑﺎ ﻫﺮ ﻭﺳﻴﻠﮥ ّ‬ ‫ﻣﺪﺕ ﺣﻤﻞ ّ‬ ‫ﮐﻪ ﺍﺧﺘﻴﺎﺭ ﺷﻮﺩ ‪ ،‬ﻣﺤﺪﻭﺩ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﻳﮏ ﺳﺎﻋﺖ ﺗﺠﺎﻭﺯ ﻧﻨﻤﺎﻳﺪ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺍﻳﻦ‬

‫ﺍﻭﻟﻰ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪(١٦‬‬ ‫ﻣﻮﺭﺩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺩﻓﻦ ﺷﻮﺩ ﺍﺣﺐ ﻭ‬ ‫ٰ‬ ‫ﻣﺪﺕ ﻳﮏ ﺳﺎﻋﺖ ﺭﺍ‬ ‫‪.‬ﺩﺭ ﺗﻌﺮﻳﻒ‬ ‫ﻣﺤﻞ ﻣﻮﺕ ﻣﻴﺘﻮﺍﻥ ﻣﺤﺪﻭﺩﮤ ﺷﻬﺮ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺖ ‪ .‬ﻟﺬﺍ ّ‬ ‫ّ‬

‫ﻣﺤﻞ ﺩﻓﻦ ﺣﺴﺎﺏ ﻧﻤﻮﺩ ‪ .‬ﻣﻘﺼﻮﺩ‬ ‫ﺳﺮﺣﺪ ﺷﻬﺮﻯ ﮐﻪ ﺩﺭ ﺁﻥ ﻭﻓﺎﺕ ﻭﺍﻗﻊ ﺷﺪﻩ ﺗﺎ‬ ‫ﻣﻴﺘﻮﺍﻥ ﺍﺯ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺘﻮﻓﻰ ﺩﺭ ﻧﺰﺩﻳﮑﻰ ﻣﺤﻞ ﻭﻓﺎﺕ ﻣﺪﻓﻮﻥ ﮔﺮﺩﺩ ‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﺣﮑﻢ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺷﺨﺺ‬ ‫ّ‬

‫‪ -١٥٣‬ﻗﺪ ﺭﻓﻊ ﺍ‪ ‬ﻣﺎ ﺣﮑﻢ ﺑﻪ ﺍﻟﺒﻴﺎﻥ ﻓﻰ ﺗﺤﺪﻳﺪ ﺍﻻﺳﻔﺎﺭ )ﺑﻨﺪ ‪(١٣١‬‬

‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺳﻔﺮ ﺭﺍ ﻣﺸﺮﻭﻁ ﺑﻪ ﺷﺮﻭﻃﻰ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺗﺎ ﺯﻣﺎﻥ ﻇﻬﻮﺭ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ ‬ﺭﻋﺎﻳﺖ‬

‫ﺷﻮﺩ ﻭﻟﻰ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻣﺆﻣﻨﻴﻦ ﺩﺭ ﻳﻮﻡ ﻇﻬﻮﺭ‬ ‫ﺹ ‪٢٠٧‬‬ ‫ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ ﺑﺮﺍﻯ ﺩﺭﮎ ﻟﻘﺎﻯ ﺍﻭ ﮐﻪ ﺛﻤﺮﮤ ﻭﺟﻮﺩ ﻭ ﻣﻘﺼﺪ ﻏﺎﺋﻰ ﺧﻠﻘﺘﺸﺎﻥ ﺍﺳﺖ ﻭﻟﻮ ﺑﺎ ﭘﺎﻯ‬ ‫ﭘﻴﺎﺩﻩ ﺳﻔﺮ ﻧﻤﺎﻳﻨﺪ ‪.‬‬

‫ﺍﻟﺘﻰ ﻓﻴﻬﺎ‬ ‫‪ -١٥٤‬ﻭ‬ ‫ﺭﺑﮑﻢ )ﺑﻨﺪ ‪(١٣٣‬‬ ‫ﺍﺭﻓﻌﻦ ﺍﻟﺒﻴﺘﻴﻦ ﻓﻰ ﺍﻟﻤﻘﺎﻣﻴﻦ ﻭ ﺍﻟﻤﻘﺎﻣﺎﺕ ّ‬ ‫ﺍﺳﺘﻘﺮ ﻋﺮﺵ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺩﺭ ﺑﺎﺭﮤ )) ﺑﻴﺘﻴﻦ (( ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺑﻴﺖ ﺍﻋﻈﻢ ﺩﺭ ﺑﻐﺪﺍﺩ ﻭ ﺑﻴﺖ ﻧﻘﻄﻪ‬

‫ﺣﺞ ﻧﻤﺎﻳﻨﺪ ﮐﺎﻓﻰ ﺍﺳﺖ ) ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﺍﺕ ‪ ٢٩‬ﻭ‬ ‫ﺩﺭ ﺷﻴﺮﺍﺯ ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﻫﺮ ﻳﮏ ﺭﺍ ﮐﻪ ّ‬

‫‪ ٣٢‬ﻭ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ (٥٤‬‬

‫ﺭﺑﮑﻢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‬ ‫ﺍﻟﺘﻰ ﻓﻴﻬﺎ‬ ‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺑﺎﺭﮤ ﺍﻟﻤﻘﺎﻣﺎﺕ ّ‬ ‫ﺍﺳﺘﻘﺮ ﻋﺮﺵ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺤﻞ ﺍﺳﺘﻘﺮﺍﺭ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﮔﺸﺘﻪ ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ‬ ‫ﮐﻪ ﺍﺷﺎﺭﻩ ﺑﻪ ﻣﻘﺎﻣﺎﺗﻰ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬

‫ﻣﺤﻞ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪ :‬ﻭ ﻣﻘﺎﻣﺎﺕ ﺩﻳﮕﺮ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﺍﻫﻞ ﺁﻥ ﺑﻠﺪ ﺍﺳﺖ ﻫﺮ ﺑﻴﺘﻰ ﺭﺍ ﮐﻪ‬ ‫ّ‬

‫ﺍﺳﺘﻘﺮﺍﺭ ﺷﺪﻩ ﻣﺮﺗﻔﻊ ﻧﻤﺎﻳﻨﺪ ﻳﺎ ﻳﮏ ﺑﻴﺖ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﮐﻨﻨﺪ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻓﻘﺮﮤ ‪. (٣٢‬‬

‫ﻣﺘﺒﺮﮐﮥ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ‬ ‫ﻣﺆﺳﺴﺎﺕ ﺍﻣﺮﻯ ﺑﺎ ﺷﻮﺍﻫﺪ ﻭ ﺍﺳﻨﺎﺩ ﻻﺯﻣﻪ ﺍﻣﺎﮐﻦ ّ‬ ‫ّ‬

‫ﺍﻭﻟﻴﻪ ﺗﻌﻤﻴﺮ‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺭﺍ‬ ‫ّ‬ ‫ﺣﺘﻰ ﺍﻟﻤﻘﺪﻭﺭ ﺍﺑﺘﻴﺎﻉ ﻭ ﺗﻌﺪﺍﺩﻯ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ّ‬ ‫ﻣﺸﺨﺺ ﻭ ّ‬ ‫ﻧﻤﻮﺩﻩﺍﻧﺪ ‪.‬‬

‫ﻧﺰﻝ ﻓﻰ ﺍﻟﮑﺘﺎﺏ ﻋﻦ ٰﻫﺬﺍ‬ ‫‪ّ -١٥٥‬‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﻳﻤﻨﻌﮑﻢ ﻣﺎ ّ‬ ‫ﺹ ‪٢٠٨‬‬

‫ﺑﺎﻟﺤﻖ )ﺑﻨﺪ ‪(١٣٤‬‬ ‫ﺍﻟﺬﻯ ﻳﻨﻄﻖ‬ ‫ﺍﻟﮑﺘﺎﺏ ّ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﻭ ﻣﻘﺼﺪ ﺍﺯ‬ ‫ﻧﺰﻝ ﻓﻰ ﺍﻟﮑﺘﺎﺏ ﺁﻳﺎﺕ ﻭ ﮐﻠﻤﺎﺕ ﻣﻨﺰﻟﮥ ﺑﺮ ﻣﻈﺎﻫﺮ ّ‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﻣﺎ ّ‬

‫ﺍﻟﺬﻯ ﻳﻨﻄﻖ‬ ‫ﺑﺎﻟﺤﻖ ﻧﻔﺲ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﺍﺳﺖ ‪.‬‬ ‫ﺍﻟﮑﺘﺎﺏ ّ‬ ‫ّ‬

‫ﺁﻳﺎﺕ ﻓﻮﻕ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ‬ ‫"ﮐﺘﺎﺏ ﺍ‪ " ‬ﻧﻔﺲ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ ‬ﺍﺳﺖ ‪ .‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﻋﻠﻰ ﻫﻴﮑﻞ ﺍﻟﻐﻼﻡ ‪.‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻗﺪ ﻇﻬﺮ ﮐﺘﺎﺏ ﺍ‪‬‬ ‫ٰ‬

‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺑﻨﺪ ‪ ١٦٨‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺧﻮﺩ ﺭﺍ‬

‫)) ﮐﺘﺎﺏ ﻧﺎﻃﻖ (( ﻧﺎﻣﻴﺪﻩ ﻭ ﺍﻣﻢ ﺳﺎﻳﺮﻩ ﺭﺍ ﺍﻧﺬﺍﺭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺑﺎ ﺍﺳﺘﺪﻻﻝ ﺍﺯ ﮐﺘﺐ‬

‫ﺍﻟﺬﻯ ﻳﻨﻄﻖ ﻓﻰ ﻗﻄﺐ ﺍﻻﺑﺪﺍﻉ ﺭﺍ ﺭﺩ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﻧﺼﻴﺤﺖ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‬ ‫ﻣﻘﺪﺳﮥ ﺧﻮﻳﺶ ﮐﺘﺎﺏ ّ‬ ‫ّ‬ ‫ﮐﻪ ﻣﺒﺎﺩﺍ ﺑﻴﺎﻧﺎﺗﻰ ﮐﻪ ﺩﺭ ﮐﺘﺐ ﺁﺳﻤﺎﻧﻰ ﻧﺎﺯﻝ ﺷﺪﻩ ﺳﺒﺐ ﺷﻮﺩ ﮐﻪ ﺍﺯ ﻋﺮﻓﺎﻥ ﻣﻘﺎﻡ ﻣﻈﻬﺮ ﻇﻬﻮﺭ‬

‫ﺗﻤﺴﮏ ﺑﻪ ﺍﻣﺮ ﺟﺪﻳﺪ ﻣﺤﺮﻭﻡ ﻣﺎﻧﻨﺪ ‪.‬‬ ‫ﻭ‬ ‫ّ‬

‫‪ -١٥٦‬ﻣﺎ‬ ‫ﺍﻟﻈﻬﻮﺭ )ﺑﻨﺪ ‪(١٣٥‬‬ ‫ﻣﺒﺸﺮﻯ ﻓﻰ ﺫﮐﺮ ٰﻫﺬﺍ ّ‬ ‫ﺟﺮﻯ ﻣﻦ ﻗﻠﻢ ّ‬ ‫ٰ‬

‫ﺍﻳﻦ ﺁﻳﻪ ﺍﺷﺎﺭﻩ ﺑﻪ ﺁﻳﺎﺕ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﻋﺮﺑﻰ ﺍﺳﺖ ﺩﺭ ﺫﮐﺮ ﻭ ﺛﻨﺎﻯ ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ ‪.‬‬

‫ﺹ ‪٢٠٩‬‬ ‫ﺍﻟﻰ ﺍﻥ‬ ‫ﻳﺴﺘﻘﺮ )ﺑﻨﺪ ‪(١٣٧‬‬ ‫ّ‬ ‫‪ّ -١٥٧‬‬ ‫ﻣﺘﻰ ﻳﻨﻘﻠﺐ ﺗﻨﻘﻠﺐ ٰ‬ ‫ﺍﻧﻤﺎ ﺍﻟﻘﺒﻠﺔ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ٰ ‬‬ ‫ﺍﻃﻼﻉ ﺩﺭ ﺑﺎﺭﮤ ﺁﻳﮥ ﻓﻮﻕ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎﻯ ﺷﻤﺎﺭﮤ ‪ ٧‬ﻭ ‪ ٨‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪.‬‬ ‫ﺑﺮﺍﻯ ّ‬

‫ﻳﺤﻞ ﺍﻻﻗﺘﺮﺍﻥ ﺍﻥ ﻟﻢ ﻳﮑﻦ ﻓﻰ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﻥ ﻳﺪﺧﻞ ﻣﻦ ﺍﺣﺪ ﻳﺤﺮﻡ ﻋﻠﻰ ٰ‬ ‫ﺍﻻﺧﺮ ﻣﺎ‬ ‫‪ -١٥٨‬ﻻ‬ ‫ّ‬ ‫ﻳﻤﻠﮏ ﻣﻦ ﻋﻨﺪﻩ )ﺑﻨﺪ ‪(١٣٩‬‬

‫ﻣﺘﻮﺟﻪ‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻣﺆﻣﻨﻴﻦ ﺭﺍ‬ ‫ّ‬

‫ﻗﺮﺏ ﻇﻬﻮﺭ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ ‬ﻣﻰ ﺳﺎﺯﺩ ‪ .‬ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺍﺯﺩﻭﺍﺝ ﺑﺎﺑﻰ ﺑﺎ ﻏﻴﺮ ﺑﺎﺑﻰ ﺭﺍ ﺗﺤﺮﻳﻢ‬ ‫ﺗﻌﻠﻖ ﺩﺍﺭﺍﺋﻰ ﻫﻤﺴﺮ ﻣﺆﻣﻦ ﺭﺍ ﺑﻪ ﺷﻮﻫﺮ ﻳﺎ ﺯﻥ ﻏﻴﺮ ﺑﺎﺑﻰ ﻧﻬﻰ ﻓﺮﻣﻮﺩﻧﺪ ﻭﻟﻰ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬

‫ﺍﺟﺮﺍﻯ ﺍﻳﻦ ﺩﻭ ﺣﮑﻢ ﺭﺍ ﺑﻪ ﺻﺮﺍﺣﺖ ﻣﻮﮐﻮﻝ ﺑﻪ ﻇﻬﻮﺭ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ ‬ﻧﻤﻮﺩﻧﺪ ﻭ ﺣﻀﺮﺕ‬

‫ﺑﻬﺎءﺍ‪ ‬ﻗﺒﻞ ﺍﺯ ﺁﻧﮑﻪ ﺍﻳﻦ ﺍﺣﮑﺎﻡ ﺑﻪ ﻣﺮﺣﻠﮥ ﺍﺟﺮﺍ ﺩﺭ ﺁﻳﺪ ﺁﻧﻬﺎ ﺭﺍ ﻣﻠﻐﻰ ﻓﺮﻣﻮﺩﻧﺪ ‪.‬‬

‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺑﺎ ﻧﻘﻞ ﺍﻳﻦ ﻓﻘﺮﻩ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺷﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺭ ﻃﻰ‬ ‫ّ‬ ‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺍﻣﮑﺎﻥ ﺍﺭﺗﻔﺎﻉ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺭﺍ ﻗﺒﻞ ﺍﺯ ﺍﻣﺮ ﺧﻮﺩ ﭘﻴﺶ ﺑﻴﻨﻰ ﻓﺮﻣﻮﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ *)ﮔﺎﺩ ﭘﺎﺳﺰ ﺑﺎﻯ(* ﺩﺭ ﺑﺎﺭﮤ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ‬ ‫ّ‬ ‫ﺗﻮﺿﻴﺤﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺗﺮﺟﻤﻪﺍﺵ ﺍﻳﻦ ﺍﺳﺖ ‪ :‬ﺩﺭ ﺭﺗﺒﮥ ﺍﻭﻟﻰ‬ ‫ﺹ ‪٢١٠‬‬

‫ﻣﻘﺼﺪ ﺍﺯ ﺍﻳﻦ ﻣﺼﺤﻒ ﺁﺳﻤﺎﻧﻰ ﺭﺍ ﺑﺎﻳﺪ ﻭﺻﻒ ﻭ ﺛﻨﺎﻯ ﺣﻀﺮﺕ ﻣﻮﻋﻮﺩ ﻣﺤﺴﻮﺏ ﺩﺍﺷﺖ ﻧﻪ ﺁﻧﮑﻪ‬ ‫ﺁﻥ ﺭﺍ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺳﻨﻦ ﻭ ﺍﺣﮑﺎﻡ ﺍﺑﺪﻯ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﻧﺴﻠﻬﺎﻯ ﺁﺗﻴﻪ ﺩﺍﻧﺴﺖ ‪ .‬ﺳﭙﺲ ﻣﻰ‬

‫ﻣﻘﺮﺭ ﺩﺍﺷﺘﻨﺪ ﻭ ﺍﺻﻮﻟﻰ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺁﻥ ﺣﻀﺮﺕ‬ ‫ﻣﺘﻌﻤﺪﴽ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ ﺑﺴﻴﺎﺭ ﺷﺪﻳﺪﻯ ّ‬ ‫ّ‬

‫ﺍﺿﻄﺮﺍﺏ ﺍﻧﮕﻴﺰ ﻭﺿﻊ ﻓﺮﻣﻮﺩﻧﺪ ﺗﺎ ﺳﺒﺐ ﺍﻳﻘﺎﻅ ﻣﺮﺩﻡ ﻭ ﺭﻫﺒﺮﺍﻥ ﺩﻳﻨﻰ ﺍﺯ ﺧﻤﻮﺩﺕ ﻣﺰﻣﻨﮥ ﻗﺪﻳﻤﻪ‬

‫ﻣﺆﺳﺴﺎﺕ ﻣﻬﺠﻮﺭﮤ ﻋﺘﻴﻘﻪ ﻭﺍﺭﺩ ﺁﻭﺭﺩ ‪.‬‬ ‫ﮔﺮﺩﺩ ﻭ ﺿﺮﺑﻪ ﺍﻯ ﻧﺎﮔﻬﺎﻧﻰ ﻭ ّ‬ ‫ﻣﺆﺛﺮ ﻭ ﻣﻬﻠﮏ ﺑﻪ ّ‬

‫ﻣﻘﺮﺭﺍﺗﻰ ﺑﺴﻴﺎﺭ ﺳﺨﺖ ﻭ ﺣﺎﺩ ﺍﻋﻼﻥ ﻓﺮﻣﻮﺩ ﮐﻪ ﻳﻮﻡ ﻣﻮﻋﻮﺩ ﻓﺮﺍ ﺭﺳﻴﺪﻩ ﻳﻌﻨﻰ "‬ ‫ﻭ ﺑﺎ ﻭﺿﻊ ّ‬ ‫ﺍﻟﻰ ﺷﻰء ﻧﮑﺮ " ﻭ ﻧﻴﺰ ﻳﻮﻡ " ﻳﻬﺪﻡ ﻣﺎ ﮐﺎﻥ ﻗﺒﻠﻪ ﮐﻤﺎ ﻫﺪﻡ ﺭﺳﻮﻝ‬ ‫ﻳﻮﻡ ﻳﺪﻉ ّ‬ ‫ﺍﻟﺪﺍﻉ ٰ‬ ‫ﺍﻟﺠﺎﻫﻠﻴﻪ " ) ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ١٠٩‬ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ( ‪.‬‬ ‫ﺍ‪ ‬ﺍﻣﺮ‬ ‫ّ‬

‫‪ -١٥٩‬ﻧﻘﻄﺔ ﺍﻟﺒﻴﺎﻥ )ﺑﻨﺪ ‪(١٤٠‬‬

‫ﻧﻘﻄﮥ ﺑﻴﺎﻥ ﻳﮑﻰ ﺍﺯ ﺍﻟﻘﺎﺏ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺍﺳﺖ ‪.‬‬

‫ﺍﻧﻪ ﻻ ﺍﻟﻪ ّﺍﻻ ﺍﻧﺎ )ﺑﻨﺪ ‪(١٤٣‬‬ ‫‪ّ -١٦٠‬‬

‫ﮐﻴﻔﻴﺖ ﺍﺭﺗﺒﺎﻃﺸﺎﻥ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ﺩﺭ ﺑﺴﻴﺎﺭﻯ‬ ‫ﺣﻘﻴﻘﺖ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﻭ‬ ‫ّ‬ ‫ﺹ ‪٢١١‬‬

‫ﻧﻴﺖ ﻭ‬ ‫ﺍﺯ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﮥ ﺍﻳﻦ ﻇﻬﻮﺭ ﺗﺸﺮﻳﺢ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺑﺎﺭﮤ ﻓﺮﺩﺍ ّ‬

‫ﺣﻖ ‪ ...‬ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ‬ ‫ﻋﻈﻤﺖ ﻭ ﺟﻼﻝ ﻣﻘﺎﻡ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻭ ﭼﻮﻥ ﻣﺎ ﺑﻴﻦ ﺧﻠﻖ ﻭ ّ‬ ‫ّ‬

‫ﺭﺍﺑﻄﻪ ﻭ ﻣﻨﺎﺳﺒﺖ ﻭ ﻣﻮﺍﻓﻘﺖ ﻭ ﻣﺸﺎﺑﻬﺖ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﻟﻬﺬﺍ ﺩﺭ ﻫﺮ ﻋﻬﺪ ﻭ ﻋﺼﺮ ﮐﻴﻨﻮﻧﺖ‬ ‫ﺭﺑﺎﻧﻰ ﻭ ﺩﻗﻴﻘﮥ‬ ‫ﺳﺎﺫﺟﻰ ﺭﺍ ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮏ ﻭ ﻣﻠﮑﻮﺕ ﻇﺎﻫﺮ ﻓﺮﻣﺎﻳﺪ ﻭ ﺍﻳﻦ ﻟﻄﻴﻔﮥ ّ‬

‫ﺻﻤﺪﺍﻧﻰ ﺭﺍ ﺍﺯ ﺩﻭ ﻋﻨﺼﺮ ﺧﻠﻖ ﻓﺮﻣﺎﻳﺪ ﻋﻨﺼﺮ ﺗﺮﺍﺑﻰ ﻇﺎﻫﺮﻯ ﻭ ﻋﻨﺼﺮ ﻏﻴﺒﻰ ﺍﻟﻬﻰ ﻭ ﺩﻭ ﻣﻘﺎﻡ ﺩﺭ‬ ‫ﺭﺑﻪ ﺍﺳﺖ ‪ ...‬ﻭ ﻣﻘﺎﻡ‬ ‫ﺍﻭ ﺧﻠﻖ ﻓﺮﻣﺎﻳﺪ ﻳﮏ ﻣﻘﺎﻡ ﺣﻘﻴﻘﺖ ﮐﻪ ﻣﻘﺎﻡ ﻻ ﻳﻨﻄﻖ ّﺍﻻ ﻋﻦ ﺍ‪ّ ‬‬

‫ﺭﺑﻰ ﻫﻞ‬ ‫ﺩﻳﮕﺮ ﻣﻘﺎﻡ‬ ‫ﺑﺸﺮﻳﺖ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ " ﻣﺎ ﺍﻧﺎ ّﺍﻻ ﺑﺸﺮ ﻣﺜﻠﮑﻢ ﻭ ﻗﻞ ﺳﺒﺤﺎﻥ ّ‬ ‫ّ‬

‫ﮐﻨﺖ ّﺍﻻ ﺑﺸﺮﺍ ﺭﺳﻮﻻ " ‪.‬‬

‫ﺑﻨﺎ ﺑﻪ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺩﺭ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﻫﻤﮥ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﺣﮑﻢ ﻳﮏ ﻧﻔﺲ ﻭ ﻳﮏ ﺫﺍﺕ ﺭﺍ‬ ‫ﺣﻖ ﺩﺭ ﺁﻧﺎﻥ ﻇﺎﻫﺮ ﻭ ﺁﻧﺎﻧﻨﺪ‬ ‫ﺩﺍﺭﻧﺪ ‪ .‬ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﺍﺯ ﺟﻤﺎﻟﺸﺎﻥ ﺑﺎﻫﺮ ﻭ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ّ‬

‫ﻣﻈﺎﻫﺮ ﺍﻣﺮ ﺍﻭ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺣﻖ ﺍﺳﺖ ﻭ ﺭﻳﺒﻰ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‬ ‫ﺍﻧﻰ ﺍﻧﺎ ﺍ‪ّ (( ‬‬ ‫ﻭ ﺍﮔﺮ ﺷﻨﻴﺪﻩ ﺷﻮﺩ ﺍﺯ ﻣﻈﺎﻫﺮ ﺟﺎﻣﻌﻪ )) ّ‬

‫ﮐﺮﺍﺕ ﻣﺒﺮﻫﻦ ﺷﺪ ﮐﻪ ﺑﻪ ﻇﻬﻮﺭ ﻭ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎﻯ ﺍﻳﺸﺎﻥ ﻇﻬﻮﺭ ﺍ‪ ‬ﻭ ﺍﺳﻢ‬ ‫ﭼﻨﺎﻧﭽﻪ ﺑﻪ ّ‬ ‫ﺍ‪ ‬ﻭ ﺻﻔﺔ ﺍ‪ ‬ﺩﺭ ﺍﺭﺽ ﻇﺎﻫﺮ ‪.‬‬

‫ﺹ ‪٢١٢‬‬ ‫ﺣﻖ ﻭ‬ ‫ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﮐﻪ ﻣﺮﺍﻳﺎﻯ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻭ ﻭﺳﺎﻳﻂ ﻭﺻﻮﻝ ﻧﻮﻉ ﺑﺸﺮ ﺑﻪ ﻋﺮﻓﺎﻥ ّ‬

‫ﻣﺸﺎﺭﻕ ﻭﺣﻰ ﺍﻭ ﻫﺴﺘﻨﺪ ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻫﺮﮔﺰ ﻧﺒﺎﻳﺪ ﺁﻧﺎﻥ ﺭﺍ ﺑﺎ ﻏﻴﺐ‬ ‫ّ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻳﮑﻰ ﺩﺍﻧﺴﺖ ‪ .‬ﻭ ﻧﻴﺰ ﺩﺭ ﺑﺎﺭﮤ ﺟﻤﺎﻝ ﻗﺪﻡ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ‬ ‫ﻣﻨﻴﻊ ﻻ ﻳﺪﺭﮎ ﻭ ﺫﺍﺕ‬ ‫ّ‬

‫ﻫﻴﮑﻞ ﻋﻨﺼﺮﻯ ﺣﻀﺮﺗﺶ ﺭﺍ ﮐﻪ ﻣﻈﻬﺮ ﭼﻨﻴﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﻭ ﻣﻬﻴﻤﻨﻰ ﺍﺳﺖ ﻧﺒﺎﻳﺪ ﺑﺎ ﺣﻘﻴﻘﺖ‬

‫ﺍﻟﻮﻫﻴﺖ ﻳﮑﺴﺎﻥ ﺩﺍﻧﺴﺖ ‪.‬‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺑﺎﺭﮤ ﻣﻘﺎﻡ ﺑﻰ ﻫﻤﺘﺎﻯ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﻭ ﻋﻈﻤﺖ ﻇﻬﻮﺭ ﻣﺒﺎﺭﮐﺶ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻪ ﺩﺭ ﺑﺎﺭﮤ )) ﻳﻮﻡ ﺍ‪(( ‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺑﺎ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭﻋﻮﺩ ﮐﺘﺐ ّ‬

‫ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ‪:‬‬ ‫ّ‬

‫ﺭﺏ‬ ‫ﻃﺒﻖ ّ‬ ‫ﻧﺒﻮﺍﺕ ﮐﺘﺐ ﻣﻘﺪﺳﮥ ﻳﻬﻮﺩ ﻇﻬﻮﺭ ﻣﺒﺎﺭﮎ ﻫﻤﺎﻥ ﻇﻬﻮﺭ )) ﭘﺪﺭ ﺳﺮﻣﺪﻯ (( ﻭ )) ّ‬

‫ﻣﻠﺖ ﺭﻭﺡ‬ ‫ﻣﻘﺪﺳﻴﻦ (( ﻇﺎﻫﺮ ﮔﺸﺘﻪ ﻭ ﻫﻤﭽﻨﻴﻦ ﻧﺰﺩ ّ‬ ‫ﺍﻟﺠﻨﻮﺩ (( ﺍﺳﺖ ﮐﻪ )) ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﻫﺰﺍﺭ ّ‬

‫ﻣﺠﻰء ﺛﺎﻧﻰ ﻣﺴﻴﺢ ﺍﺳﺖ ﮐﻪ ﺑﺎ )) ﺟﻼﻝ ﺍﺏ ﺳﻤﺎﻭﻯ (( ﺁﻣﺪﻩ ﻭ ﺩﺭ ﻧﻈﺮ ﺷﻴﻌﮥ ﺍﺳﻼﻡ ))‬

‫ﺳﻨﺖ ﻭ ﺟﻤﺎﻋﺖ ﻧﺰﻭﻝ )) ﺭﻭﺡ ﺍ‪ (( ‬ﻭ ﺑﻪ ﺍﻋﺘﻘﺎﺩ‬ ‫ﺭﺟﻌﺖ ﺣﺴﻴﻨﻰ (( ﻭ ﺑﻪ ﺍﺻﻄﻼﺡ ﺍﻫﻞ ّ‬ ‫ﺯﺭﺗﺸﺘﻴﺎﻥ ﻇﻬﻮﺭ ﺷﺎﻩ ﺑﻬﺮﺍﻡ ﻣﻮﻋﻮﺩ ﻭ ﻧﺰﺩ ﻫﻨﺪﻭﻫﺎ ﺭﺟﻮﻉ ﮐﺮﻳﺸﻨﺎ ﻭ ﻧﺰﺩ ﺑﻮﺩﺍﺋﻴﻬﺎ ﺑﻮﺩﺍﻯ‬

‫ﺠﻠﻰ ﺍﺳﺖ ﺣﻀﺮﺕ‬ ‫ﭘﻨﺠﻢ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺑﺎﺭﮤ ﻣﻘﺎﻡ‬ ‫ﺍﻟﻮﻫﻴﺖ ﮐﻪ ﺩﺭ ﻫﻤﮥ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﻣﺘ ّ‬ ‫ّ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﭼﻨﻴﻦ ﺗﻮﺿﻴﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺹ ‪٢١٣‬‬ ‫ﻣﺪﻝ ﺑﺮ‬ ‫ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﻘﺎﻡ ﻓﻨﺎﻯ ﺍﺯ ﻧﻔﺲ ﻭ ﺑﻘﺎء ﺑﺎ‪ ‬ﺍﺳﺖ ﻭ ﺍﻳﻦ ﮐﻠﻤﻪ ﺍﮔﺮ ﺫﮐﺮ ﺷﻮﺩ‬ ‫ّ‬

‫ﺣﻴﺎﺓ ﻭ ﻻ‬ ‫ﺿﺮﴽ ﻭ ﻻ‬ ‫ً‬ ‫ﻧﻴﺴﺘﻰ ﺑﺤﺖ ﺑﺎﺕ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﻣﻘﺎﻡ ﻻ ﺍﻣﻠﮏ ﻟﻨﻔﺴﻰ ﻧﻔﻌﴼ ﻭ ﻻ ّ‬

‫ﻧﺸﻮﺭﴽ ﺍﺳﺖ ‪.‬‬

‫ﻭ ﺩﺭ ﺑﺎﺭﮤ ﻧﺴﺒﺖ ﺧﻮﺩ ﺑﺎ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺑﺎﻧﻰ ﺍﻧﺎ ﺍ‪ ‬ﻭ‬ ‫ﺍﻟﻰ ﻧﺴﺒﺘﻰ ﺍﻟﻴﮏ‬ ‫ﺍﺣﺐ ﺑﺎﻥ ﺍﻗﻮﻝ ﻓﻰ ّ‬ ‫ﮐﻞ ﺷﻰء ّ‬ ‫ّ‬ ‫ﻳﺎ ﺍﻟﻬﻰ ﺍﺫﺍ ﺍﻧﻈﺮ ٰ‬ ‫ﺍﻟﻄﻴﻦ ‪.‬‬ ‫ﺍﻟﻰ ﻧﻔﺴﻰ ﺍﺷﺎﻫﺪﻫﺎ ﺍﺣﻘﺮ ﻣﻦ ّ‬ ‫ﺍﺫﺍ ﺍﻧﻈﺮ ٰ‬

‫‪ -١٦١‬ﺯﮐﻮﺓ )ﺑﻨﺪ ‪(١٤٦‬‬

‫ﻣﺒﺮﺍﺕ ﺍﺳﺖ ﮐﻪ‬ ‫ﺯﮐﺎﺕ ﮐﻪ ﺩﺭ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﺑﺮ ﻣﺴﻠﻤﻴﻦ ﻭﺍﺟﺐ ﮔﺮﺩﻳﺪﻩ ﻧﻮﻋﻰ ﺧﺎﺹ ﺍﺯ ﺧﻴﺮﺍﺕ ﻭ ّ‬ ‫ﻣﮑﻠﻒ ﺳﺎﺧﺖ ﮐﻪ‬ ‫ﺧﻴﺮﻳﻪ ﺩﺭ ﺁﻣﺪ ﻭ ﻣﺆﻣﻨﻴﻦ ﺭﺍ‬ ‫ﺑﻪ ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﺑﻪ ﺻﻮﺭﺕ ﻳﮏ ﻧﻮﻉ ﻣﺎﻟﻴﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻌﻴﻨﻰ ﺍﺯ ﺑﻌﻀﻰ ﺍﺯ ﻋﺎﻳﺪﺍﺕ‬ ‫ﺟﻬﺖ ﮐﻤﮏ ﺑﻪ ﻓﻘﺮﺍ ﻭ ﺍﻣﻮﺭ‬ ‫ﺧﻴﺮﻳﻪ ﻭ ﻧﺼﺮﺕ ﺩﻳﻦ ﺍ‪ ‬ﻣﻘﺪﺍﺭ ّ‬ ‫ّ‬

‫ﺣﺪ ﻣﻌﺎﻓﻴﺖ ﺍﺯ ﭘﺮﺩﺍﺧﺖ ﺍﻳﻦ ﻣﺎﻟﻴﺎﺕ‬ ‫ﺣﺪ ﻧﺼﺎﺏ ﺍﺩﺍ ﻧﻤﺎﻳﻨﺪ ‪ّ .‬‬ ‫ﺧﻮﺩ ﺭﺍ ﭘﺲ ﺍﺯ ﺭﺳﻴﺪﻥ ﺑﻪ ّ‬ ‫ﻣﻌﻴﻨﻰ ﮐﻪ ﺑﺎﻳﺪ ﭘﺮﺩﺍﺧﺖ ﺷﻮﺩ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ ‪.‬‬ ‫ﻣﺘﻨﻮﻋﻪ ﻭ ﻧﻴﺰ ﻧﺼﺎﺏ ّ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﺍﻣﺘﻌﮥ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺩﺭ ﺑﺎﺭﮤ ﺯﮐﺎﺕ ﻫﻢ ﺍﻣﺮ ﻧﻤﻮﺩﻳﻢ ﮐﻤﺎ ﻧﺰﻝ ﻓﻰ ﺍﻟﻔﺮﻗﺎﻥ‬ ‫ﻋﻤﻞ ﻧﻤﺎﻳﻨﺪ ) ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (١٠٧‬‬ ‫ﺹ ‪٢١٤‬‬ ‫ﺣﺪ ﻧﺼﺎﺏ ﺩﺭ ﻣﻮﺍﺭﺩ‬ ‫ﺣﺪ ﻣﻌﺎﻓﻴﺖ ﻭ ﻧﻮﻉ ﻋﺎﻳﺪﺍﺕ ﻭ ﻣﻮﻋﺪ ﺍﺩﺍء ﺯﮐﺎﺕ ﻭ ّ‬ ‫ﻧﻈﺮ ﺑﺎﻳﻨﮑﻪ ّ‬

‫ﺍﺗﺨﺎﺩ ﺗﺼﻤﻴﻢ ﺩﺭ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﻣﻨﻮﻁ‬ ‫ﻣﺨﺘﻠﻔﻪ ﻫﻴﭻ ﻳﮏ ﺩﺭ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﺫﮐﺮ ﻧﺸﺪﻩ ﺍﺳﺖ ‪ ،‬ﻟﻬﺬﺍ ّ‬ ‫ﺑﻪ ﻗﺮﺍﺭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﺳﺖ ﻭ ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ ﺑﻪ ﻓﺮﻣﻮﺩﮤ ﺣﻀﺮﺕ ﻭﻟﻰ‬ ‫ّ‬ ‫ﻣﺮﺗﺒﴼ ﺑﻪ ﺻﻨﺪﻭﻗﻬﺎﻯ ﺍﻣﺮﻯ‬ ‫ﺍﺣﺒﺎء ﺩﺭ ﺧﻮﺭ ﺗﻮﺍﻧﺎﺋﻰ ﻭ ﻣﻘﺪﻭﺭﺍﺕ ﺧﻮﻳﺶ ّ‬ ‫ﺍﻣﺮﺍ‪ ‬ﺑﺎﻳﺪ ّ‬ ‫ﺗﺒﺮﻉ ﻧﻤﺎﻳﻨﺪ‬ ‫ّ‬

‫‪ -١٦٢‬ﻻ‬ ‫ﺣﺮﻡ ﻋﻠﻴﻪ ﺍﻟﻌﻄﺂء )ﺑﻨﺪ ‪(١٤٧‬‬ ‫ّ‬ ‫ﺍﻟﺴﺆﺍﻝ ﻭ ﻣﻦ ﺳﺌﻞ ّ‬ ‫ﻳﺤﻞ ّ‬

‫ﺗﮑﺪﻯ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻟﻮﺣﻰ ﺩﺭ ﺗﻮﺿﻴﺢ ﺍﻳﻦ ﺁﻳﻪ ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬

‫ﺗﮑﺪﻯ ﺭﺍ ﺻﻔﺖ ﺧﻮﻳﺶ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺍﻧﻔﺎﻕ ﻧﻴﺰ ﺣﺮﺍﻡ ﺍﺳﺖ ‪ .‬ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬ ‫ﺑﺮ ﮔﺪﺍﻳﺎﻥ ﮐﻪ‬ ‫ّ‬

‫ﺍﻣﺎ ﺍﮔﺮ ﻧﻔﺴﻰ ﻋﺎﺟﺰ ﺑﺎﺷﺪ ﻳﺎ ﺑﻪ ﻓﻘﺮ ﺷﺪﻳﺪ ﺍﻓﺘﺪ ﻭ ﭼﺎﺭﻩ‬ ‫ﺭﻳﺸﮥ ﮔﺪﺍﺋﻰ ﮐﻨﺪﻩ ﺷﻮﺩ ﻭ ّ‬

‫ﻣﻌﻴﻦ ﮐﻨﻨﺪ ﺗﺎ ﺑﺎ‬ ‫ﻧﺘﻮﺍﻧﺪ ﺍﻏﻨﻴﺎء ﻳﺎ ﻭﮐﻼء ﺑﺎﻳﺪ ﭼﻴﺰﻯ ﻣﺒﻠﻐﻰ ﺩﺭ ﻫﺮ ﻣﺎﻫﻰ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ّ‬

‫ﺍﻭ ﮔﺬﺭﺍﻥ ﮐﻨﺪ ‪ ...‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻭﮐﻼء ‪ ،‬ﻭﮐﻼء ﺑﻴﺖ ﺍﺳﺖ ﮐﻪ ﺍﻋﻀﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﺑﺎﺷﺪ ‪.‬‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﻧﺒﺎﻳﺪ ﭼﻨﻴﻦ ﭘﻨﺪﺍﺭﻧﺪ ﮐﻪ ﺣﺮﻣﺖ ﺍﻋﻄﺎء ﺑﻪ ﮔﺪﺍﻳﺎﻥ ﻣﺎﻧﻊ ﺍﺯ‬ ‫ﺍﻓﺮﺍﺩ ﻳﺎ ﻣﺤﺎﻓﻞ‬ ‫ّ‬

‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻓﻘﺮﺍ ﻭ ﻣﺴﺎﮐﻴﻦ ﺭﺍ ﺍﻋﺎﻧﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﻳﺎ‬ ‫ﺹ ‪٢١٥‬‬

‫ﻭﺳﺎﻳﻞ ﺗﺤﺼﻴﻞ ﺣﺮﻓﻪﺍﻯ ﺭﺍ ﺑﺮﺍﻳﺸﺎﻥ ﻓﺮﺍﻫﻢ ﺁﻭﺭﻧﺪ ﮐﻪ ﺍﺯ ﺁﻥ ﺭﺍﻩ ﺑﺘﻮﺍﻧﻨﺪ ﺍﻣﺮﺍﺭ ﻣﻌﺎﺵ‬ ‫ﻧﻤﺎﻳﻨﺪ ) ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ٥٦‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ( ‪.‬‬

‫ﺍﻟﺬﻫﺐ )ﺑﻨﺪ ‪(١٤٨‬‬ ‫‪ -١٦٣‬ﻣﻦ ﻳﺤﺰﻥ ﺍﺣﺪﴽ ﻓﻠﻪ ﺍﻥ ﻳﻨﻔﻖ ﺗﺴﻌﺔ ﻋﺸﺮ ﻣﺜﻘﺎ‪ ‬ﻣﻦ ّ‬

‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﺍﻣﺮ ﺷﺪﻩ ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﺳﺒﺐ ﺣﺰﻥ ﺩﻳﮕﺮﻯ ﮔﺮﺩﺩ ﺟﺮﻳﻤﻪﺍﻯ ﭘﺮﺩﺍﺧﺖ ﻧﻤﺎﻳﺪ‬ ‫‪.‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺍﻳﻦ ﺣﮑﻢ ﺭﺍ ﻣﻠﻐﻰ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬

‫ﺍﻟﺴﺪﺭﺓ )ﺑﻨﺪ ‪(١٤٨‬‬ ‫‪ّ -١٦٤‬‬

‫ﺍﻟﺴﺪﺭﺓ (( ﻫﻤﺎﻥ )) ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﻰ (( ﺍﺳﺖ ) ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪١٢٨‬‬ ‫ﻣﻘﺼﻮﺩ ﺍﺯ )) ّ‬

‫ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ( ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺻﻮﺭﺕ ﺍﺳﺘﻌﺎﺭﻩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺳﺖ ‪.‬‬

‫‪ -١٦٥‬ﺍﺗﻠﻮﺍ ٰﺍﻳﺎﺕ ﺍ‪ ‬ﻓﻰ ﮐّﻞ ﺻﺒﺎﺡ ﻭ ﻣﺴﺂء )ﺑﻨﺪ‪(١٤٩‬‬

‫ﻣﻘﺪﺳﻪ ﺍﺳﺖ ﺑﻪ ﺗﻼﻭﺕ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺷﺮﻁ ﺍﻋﻈﻢ ﻣﻴﻞ ﻭ‬ ‫ﻣﺤﺒﺖ ﻧﻔﻮﺱ ّ‬ ‫ّ‬ ‫ﺁﻳﺎﺕ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٦٨‬‬

‫ﺩﺭ ﺑﺎﺭﮤ )) ﺁﻳﺎﺕ ﺍ‪ (( ‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻣﻘﺼﻮﺩ ﺟﻤﻴﻊ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﻣﻠﮑﻮﺕ‬ ‫ﺍﻟﺒﻴﺎﻥ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﺿﻴﺢ‬ ‫ّ‬

‫ﺹ ‪٢١٦‬‬

‫ﺍﺣﺒﺎﻯ ﺷﺮﻕ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺁﻧﭽﻪ‬ ‫ﮐﻠﻤﮥ )) ﺁﻳﺎﺕ (( ﺩﺭ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﻪ ﻳﮑﻰ ﺍﺯ ّ‬

‫ﻗﻠﻤﻴﮥ‬ ‫ﺗﺬﮐﺮ ﺩﺍﺩﻩﺍﻧﺪ ﮐﻪ ﺁﺛﺎﺭ‬ ‫ﺍﺯ ﮐﻠﮏ ﻣﻴﺜﺎﻕ ﺻﺎﺩﺭ ﺍﺯ ﺁﻳﺎﺕ ﻣﺤﺴﻮﺏ ﻧﻴﺴﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬ ‫ّ‬

‫ﺧﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻧﻴﺰ ﻧﺒﺎﻳﺪ ﺍﺯ ﺁﻳﺎﺕ ﺩﺍﻧﺴﺖ ‪.‬‬

‫‪ -١٦٦‬ﮐﺘﺐ ﻋﻠﻴﮑﻢ ﺗﺠﺪﻳﺪ ﺍﺳﺒﺎﺏ ﺍﻟﺒﻴﺖ ﺑﻌﺪ ﺍﻧﻘﻀﺂء ﺗﺴﻊ ﻋﺸﺮﺓ ﺳﻨﺔ )ﺑﻨﺪ ‪(١٥١‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺣﮑﻢ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻋﺮﺑﻰ ﺭﺍ ﺩﺭ ﻣﻮﺭﺩ ﺗﺠﺪﻳﺪ ﺍﺳﺒﺎﺏ ﺑﻴﺖ ﻫﺮ ﻧﻮﺯﺩﻩ‬

‫ﺳﺎﻝ ﺗﺄﻳﻴﺪ ﻭﻟﻰ ﺍﺟﺮﺍﻯ ﺁﻥ ﺭﺍ ﻣﺸﺮﻭﻁ ﺑﻪ ﺍﺳﺘﻄﺎﻋﺖ ﻭ ﺗﻮﺍﻧﺎﺋﻰ ﺍﻓﺮﺍﺩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺣﻀﺮﺕ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺍﻳﻦ ﺣﮑﻢ ﺭﺍ ﺍﺯ ﻣﻘﺘﻀﻴﺎﺕ ﻧﻈﺎﻓﺖ ﻭ ﻟﻄﺎﻓﺖ ﺩﺍﻧﺴﺘﻪ ﺩﺭ ﺑﺎﺭﮤ ﺣﮑﻤﺖ ﺁﻥ ﭼﻨﻴﻦ ﻣﻰ‬

‫ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺍﺷﻴﺎء ﺗﺤﻔﻪ ﻫﺎﻯ ﻧﺎﺩﻳﺪﻩ ﻭ ﺍﺷﻴﺎء ﻣﺮﻏﻮﺑﻪ ﻧﻪ ﻣﺜ‪ ‬ﻣﺠﻮﻫﺮﺍﺕ‬ ‫ﺩﺍﺧﻞ ﻧﻪ ﺑﻠﮑﻪ ﻣﻘﺼﺪ ﺍﺷﻴﺎﺋﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻇﺮﻑ ﻧﻮﺯﺩﻩ ﺳﺎﻝ ﮐﻬﻨﻪ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﺭﻭﻧﻖ ﺍﻓﺘﺪ ﻭ‬

‫ﺍﻧﺴﺎﻥ ﺍﺯ ﻣﺸﺎﻫﺪﻩﺍﺵ ﮐﺮﻩ ﺣﺎﺻﻞ ﻧﻤﺎﻳﺪ ‪.‬‬ ‫‪ -١٦٧‬ﺍﻏﺴﻠﻮﺍ ﺍﺭﺟﻠﮑﻢ )ﺑﻨﺪ ‪(١٥٢‬‬

‫ﻣﺮﺗﺐ‬ ‫ﺟﻤﺎﻝ ﻗﺪﻡ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﻪ ﺍﻫﻞ ﺑﻬﺎء ﺗﻮﺻﻴﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺑﻄﻮﺭ ّ‬ ‫ﺍﺳﺘﺤﻤﺎﻡ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻟﺒﺴﮥ ﭘﺎﮐﻴﺰﻩ ﺑﭙﻮﺷﻨﺪ ﻭ ﺟﻮﻫﺮ‬

‫ﺹ ‪٢١٧‬‬ ‫ﻧﻈﺎﻓﺖ ﻭ ﻟﻄﺎﻓﺖ ﺑﺎﺷﻨﺪ ‪ .‬ﺧﻼﺻﮥ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮎ ﺩﺭ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺩﺭ ﺟﺰﻭﮤ *)ﺗﻠﺨﻴﺺ ﻭ‬ ‫ﺗﺪﻭﻳﻦ ﺣﺪﻭﺩ ﻭ ﺍﺣﮑﺎﻡ(* ‪ ،‬ﻗﺴﻤﺖ ﺩ ‪ ٤-٣-٢٥-١ ،‬ﺗﺎ ‪ ٤-٣-٢٥-٦‬ﻣﺬﮐﻮﺭ ﮔﺸﺘﻪ ﺍﺳﺖ ‪ .‬ﺩﺭ‬

‫ﺑﺎﺭﮤ ﺷﺴﺘﻦ ﭘﺎ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺁﺏ ﮔﺮﻡ ﺍﺭﺟﺢ ﺍﺳﺖ ﻭﻟﻰ ﺁﺏ ﺳﺮﺩ‬ ‫ﻧﻴﺰ ﺟﺎﻳﺰ ﺍﺳﺖ )ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ‪ ،‬ﻓﻘﺮﮤ ‪. (٩٧‬‬

‫ﺭﺑﻪ‬ ‫‪ -١٦٨‬ﻗﺪ ﻣﻨﻌﺘﻢ ﻋﻦ ﺍﻻﺭﺗﻘﺂء ﺍﻟﻰ ﺍﻟﻤﻨﺎﺑﺮ ﻣﻦ ﺍﺭﺍﺩ ﺍﻥ ﻳﺘﻠﻮ ﻋﻠﻴﮑﻢ ٰﺍﻳﺎﺕ ّ‬

‫ﻓﻠﻴﻘﻌﺪ ﻋﻠﻰ‬ ‫ﺍﻟﺴﺮﻳﺮ )ﺑﻨﺪ ‪(١٥٤‬‬ ‫ﺍﻟﮑﺮﺳﻰ ﺍﻟﻤﻮﺿﻮﻉ ﻋﻠﻰ ّ‬ ‫ّ‬ ‫ﺳﺎﺑﻘﮥ ﺍﻳﻦ ﺍﺣﮑﺎﻡ ﺩﺭ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺍﺭﺗﻘﺎء ﺑﺮ ﻣﻨﺎﺑﺮ ﺭﺍ ﺑﻪ‬

‫ﻣﻨﻈﻮﺭ ﻣﻮﻋﻈﻪ ﻭ ﺍﺩﺍء ﺧﻄﺎﺑﻪ ﻳﺎ ﺗﻼﻭﺕ ﺁﻳﺎﺕ ﻧﻬﻰ ﻭ ﺑﻪ ﺟﺎﻯ ﺁﻥ ﺩﺳﺘﻮﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺑﻪ‬

‫ﺟﻬﺖ ﺷﺨﺺ ﻧﺎﻃﻖ ﺻﻨﺪﻟﻰ ﺑﺮ ﺳﺮﻳﺮﻯ ﻧﻬﺎﺩﻩ ﺷﻮﺩ ﺗﺎ ﮐﻞ ﺑﺘﻮﺍﻧﻨﺪ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﺑﻪ ﻭﺿﻮﺡ ﺍﺳﺘﻤﺎﻉ‬ ‫ﻧﻤﺎﻳﻨﺪ ‪.‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﺒﻴﻴﻦ ﺍﻳﻦ ﺣﮑﻢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺩﺭ ﻣﺸﺮﻕ‬ ‫ّ‬ ‫ﺍﻻﺫﮐﺎﺭ ﻣﻮﻋﻈﻪ ﻣﻤﻨﻮﻉ ﻭ ﻓﻘﻂ ﺗﻼﻭﺕ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﺟﺎﻳﺰ ﺍﺳﺖ ‪ .‬ﺍﻓﺮﺍﺩ ﻣﺨﺘﺎﺭﻧﺪ ﺩﺭ ﺣﺎﻝ‬ ‫ﻧﺸﺴﺘﻪ ﻳﺎ ﺍﻳﺴﺘﺎﺩﻩ ﺁﻳﺎﺕ ﺭﺍ ﺗﻼﻭﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ ﺁﻳﺎﺕ ﺑﻬﺘﺮ ﺍﺳﺘﻤﺎﻉ ﺷﻮﺩ ‪ ،‬ﻣﻰ‬

‫ﺗﻮﺍﻧﻨﺪ ﺍﺯ ﺳﺮﻳﺮ ﮐﻮﺗﺎﻩ ﻗﺎﺑﻞ ﺍﻧﺘﻘﺎﻟﻰ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨﻨﺪ ﻭﻟﻰ ﻭﺟﻮﺩ ﻣﻨﺒﺮ ﺟﺎﻳﺰ ﻧﻴﺴﺖ ‪.‬‬ ‫ﺹ ‪٢١٨‬‬ ‫ﻣﺤﻠﻰ ﻏﻴﺮ ﺍﺯ ﻣﺸﺮﻕ ﺍﻻﺫﮐﺎﺭ ﻣﻨﻌﻘﺪ ﻣﻰ ﮔﺮﺩﺩ ﻧﺎﻃﻖ ﻳﺎ ﺧﻮﺍﻧﻨﺪﻩ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﺟﻠﺴﺎﺗﻰ ﮐﻪ ﺩﺭ‬ ‫ّ‬

‫ﻣﻰ ﺗﻮﺍﻧﺪ ﻧﺸﺴﺘﻪ ﻳﺎ ﺍﻳﺴﺘﺎﺩﻩ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺍﺯ ﺳﺮﻳﺮ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﺎﻳﺪ ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ‬ ‫ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ‪ ،‬ﭘﺲ ﺍﺯ ﺗﺄﮐﻴﺪ ﺣﺮﻣﺖ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻣﻨﺒﺮ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺩﺭ‬

‫ﺗﮑﻠﻢ ﻧﻤﺎﻳﻨﺪ ‪.‬‬ ‫ﺍﺣﺒﺎﻯ ﺍﻟﻬﻰ ﻧﺎﻃﻘﻴﻦ ﺑﺎﻳﺪ ﺩﺭ ﮐﻤﺎﻝ‬ ‫ﻣﺤﻮﻳﺖ ﻭ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ّ‬ ‫ّ‬ ‫ﻣﺠﺎﻣﻊ ّ‬

‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ﺍﻟﻤﻴﺴﺮ )ﺑﻨﺪ ‪(١٥٥‬‬ ‫‪ّ -١٦٩‬‬

‫ﻣﻮﺍﺭﺩﻯ ﮐﻪ ﻣﺸﻤﻮﻝ ﺍﻳﻦ ﺣﺮﻣﺖ ﻣﻰ ﺷﻮﺩ ﺩﺭ ﺁﺛﺎﺭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺫﮐﺮ ﻧﺸﺪﻩ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺗﻔﺎﺻﻴﻞ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻳﻦ ﺣﮑﻢ ﺭﺍ‬ ‫ّ‬ ‫ﻣﻌﻴﻦ ﺧﻮﺍﻫﻨﺪ ﻓﺮﻣﻮﺩ ‪ .‬ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ ﭘﺎﺳﺦ ﺑﻪ ﺳﺆﺍﻻﺗﻰ ﮐﻪ ﺁﻳﺎ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ّ‬

‫ﻻﺗﺎﺭ ‪ ،‬ﺷﺮﻁ ﺑﻨﺪﻯ ﺩﺭ ﺍﺳﺐ ﺩﻭﺍﻧﻰ ﻭ ﻓﻮﺗﺒﺎﻝ ﻭ ﺑﻴﻨﮕﻮ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ ﻗﻤﺎﺭ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﺩ‬ ‫ﺍﺗﺨﺎﺫ ﺗﺼﻤﻴﻢ ﺩﺭ ﺑﺎﺭﮤ ﺍﻳﻦ ﺍﻣﻮﺭ ﻣﻮﮐﻮﻝ ﺑﻪ ﺁﻳﻨﺪﻩ ﺍﺳﺖ ﻭ‬ ‫ﻳﺎ ﻧﻪ ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ّ‬

‫ﻋﺠﺎﻟﺔ ﺍﺯ ﻣﺤﺎﻓﻞ ﻭ ﺍﻓﺮﺍﺩ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﮐﻪ ﻧﻪ ﻣﻤﺎﻧﻌﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﻧﻪ ﺗﺮﻏﻴﺐ ‪ ،‬ﺑﻠﮑﻪ ﺍﻳﻦ‬ ‫ً‬

‫ﺍﻣﻮﺭ ﺭﺍ ﺑﻪ ﻭﺟﺪﺍﻥ ﺍﻓﺮﺍﺩ ﻭﺍﮔﺬﺍﺭ ﮐﻨﻨﺪ ‪.‬‬

‫ﻃﺒﻖ ﺩﺳﺘﻮﺭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻋﺎﻧﺖ ﺑﻪ ﺻﻨﺪﻭﻗﻬﺎﻯ ﺍﻣﺮﻯ ﺍﺯ ﻃﺮﻳﻖ ﻻﺗﺎﺭ ﻭ ﺑﺨﺖ ﺁﺯﻣﺎﺋﻰ ﻭ‬ ‫ﺍﻣﺜﺎﻝ ﺁﻥ ﻣﻮﺍﻓﻖ ﻭ ﻣﻨﺎﺳﺐ ﻧﻴﺴﺖ ‪.‬‬

‫ﺹ ‪٢١٩‬‬ ‫ﻳﻀﺮ‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﺗﺴﺘﻌﻤﻠﻮﺍ ﻣﺎ ﺗﮑﺴﻞ ﺑﻪ ﻫﻴﺎﮐﻠﮑﻢ ﻭ‬ ‫ّ‬ ‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ‪ ...‬ﺍﻻﻓﻴﻮﻥ ‪ّ ...‬‬ ‫‪ّ -١٧٠‬‬ ‫ﺍﺑﺪﺍﻧﮑﻢ )ﺑﻨﺪ ‪(١٥٥‬‬

‫ﻣﺠﺪﺩﴽ ﺩﺭ ﺑﻨﺪ ﺁﺧﺮ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ‬ ‫ﺣﺮﻣﺖ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻓﻴﻮﻥ ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻭ‬ ‫ّ‬ ‫ﺗﺄﮐﻴﺪ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﺯ ﻟﻮﺍﺯﻡ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ‬ ‫ّ‬ ‫ﻣﺨﺪﺭﮤ ﺍﻋﺘﻴﺎﺩ ﺁﻭﺭ ﺍﺳﺖ ‪.‬‬ ‫ﺗﺎﻡ ﺍﺯ ﺷﺮﺏ ﺍﻓﻴﻮﻥ ﻭ ﺍﺣﺘﺮﺍﺯ ﺍﺯ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻮﺍﺩ‬ ‫ّ‬ ‫ﺍﺟﺘﻨﺎﺏ ّ‬

‫ﻫﺮﻭﺋﻴﻦ ‪ ،‬ﺣﺸﻴﺶ ﻭ ﻣﺎﺭﻭﺍﻧﺎ ﻭ ﭘﻴﻮﺗﻰ ﻭ ِﺍﻝ‪ِ-‬ﺍﺱ‪-‬ﺩﻯ ﻭ ﻫﻤﮥ ﻋﺼﺎﺭﻩ ﻫﺎ ﻭ ﻣﺸﺘﻘﺎﺕ ﻣﻮﺍﺩﻯ‬

‫ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﻣﺸﻤﻮﻝ ﺍﻳﻦ ﺣﺮﻣﺖ ﻣﻰ ﺷﻮﺩ ‪.‬‬

‫ﺍﻣﺎ ﻣﺴﺌﻠﮥ ﺍﻓﻴﻮﻥ ﮐﺜﻴﻒ ﻣﻠﻌﻮﻥ ﻧﻌﻮﺫ ﺑﺎ‪ ‬ﻣﻦ ﻋﺬﺍﺏ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪ّ :‬‬

‫ﺍ‪ ‬ﺑﻪ ﺻﺮﻳﺢ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻣﺤﺮﻡ ﻭ ﻣﺬﻣﻮﻡ ﻭ ﺷﺮﺑﺶ ﻋﻘ‪ ‬ﺿﺮﺑﻰ ﺍﺯ ﺟﻨﻮﻥ ﻭ ﺑﻪ ﺗﺠﺮﺑﻪ‬

‫ﮐﻠﻰ ﺍﺯ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﺤﺮﻭﻡ ‪ .‬ﭘﻨﺎﻩ ﺑﻪ ﺧﺪﺍ ﻣﻰ ﺑﺮﻡ ﺍﺯ ﺍﺭﺗﮑﺎﺏ ﭼﻨﻴﻦ ﺍﻣﺮ‬ ‫ﻣﺮﺗﮑﺐ ﺁﻥ ﺑﻪ ّ‬

‫ﻓﻈﻴﻌﻰ ﮐﻪ ﻫﺎﺩﻡ ﺑﻨﻴﺎﻥ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﺧﺴﺮﺍﻥ ﺍﺑﺪﻯ ‪ .‬ﺟﺎﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﮕﻴﺮﺩ ﻭﺟﺪﺍﻥ‬ ‫ﺑﻤﻴﺮﺩ ﺷﻌﻮﺭ ﺯﺍﻳﻞ ﺷﻮﺩ ﺍﺩﺭﺍﮎ ﺑﮑﺎﻫﺪ ﺯﻧﺪﻩ ﺭﺍ ﻣﺮﺩﻩ ﻧﻤﺎﻳﺪ ﺣﺮﺍﺭﺕ ﻃﺒﻴﻌﺖ ﺭﺍ ﺍﻓﺴﺮﺩﻩ‬ ‫ﺗﺼﻮﺭ ﻧﻤﻮﺩ ‪.‬‬ ‫ﻣﻀﺮﺗﻰ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ‬ ‫ﮐﻨﺪ ﺩﻳﮕﺮ ﻧﺘﻮﺍﻥ‬ ‫ّ‬ ‫ّ‬

‫ﺧﻮﺷﺎ ﺑﻪ ﺣﺎﻝ ﻧﻔﻮﺳﻰ ﮐﻪ ﻧﺎﻡ ﺗﺮﻳﺎﮎ ﺑﺮ ﺯﺑﺎﻥ ﻧﺮﺍﻧﻨﺪ ﺗﺎ ﭼﻪ‬ ‫ﺹ ‪٢٢٠‬‬ ‫ﺭﺳﺪ ﺑﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻥ ‪ .‬ﺍﻯ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺟﺒﺮ ﻭ ﻋﻨﻒ ﻭ ﺯﺟﺮ ﻭ ﻗﻬﺮ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﮤ ﺍﻟﻬﻰ‬

‫ﺗﺸﺒﺚ ﻧﻤﻮﺩ ﺑﻠﮑﻪ ﺍﺯ ﺍﻳﻦ ﺁﻓﺖ‬ ‫ﻣﺬﻣﻮﻡ ﻭﻟﻰ ﺩﺭ ﻣﻨﻊ ﺍﺯ ﺷﺮﺏ ﺍﻓﻴﻮﻥ ﺑﺎﻳﺪ ﺑﻪ ﻫﺮ ﺗﺪﺑﻴﺮﻯ ّ‬

‫ﻳﻔﺮﻁ ﻓﻰ ﺟﻨﺐ ﺍ‪. ‬‬ ‫ﻋﻈﻤﻰ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺧﻼﺻﻰ ﻭ ﻧﺠﺎﺕ ﻳﺎﺑﺪ ﻭ ّﺍﻻ ﻭﺍﻭﻳﻼ‬ ‫ﻋﻠﻰ ﮐ ّﻞ ﻣﻦ ّ‬ ‫ٰ‬ ‫ٰ‬

‫ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺩﺭ ﺧﺼﻮﺹ ﺍﻓﻴﻮﻥ ﻣﺮﻗﻮﻡ‬

‫ﻧﻤﻮﺩﻳﺪ ﺷﺎﺭﺏ ﻭ ﺷﺎﺭﻯ ﻭ ﺑﺎﻳﻊ ﮐﻞ ﻣﺤﺮﻭﻡ ﺍﺯ ﻓﻴﺾ ﻭ ﻋﻨﺎﻳﺖ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ‪.‬‬

‫ﻭ ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮﻯ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺩﺭ ﻣﺴﺌﻠﮥ ﺣﺸﻴﺶ ﻓﻘﺮﻩﺍﻯ ﻣﺮﻗﻮﻡ ﺑﻮﺩ ﮐﻪ ﺑﻌﻀﻰ ﺍﺯ ﻧﻔﻮﺱ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪ ﺷﺮﺑﺶ ﮔﺮﻓﺘﺎﺭ ‪.‬‬

‫ﻣﺼﺮﺡ ﻭ ﺳﺒﺐ ﭘﺮﻳﺸﺎﻧﻰ ﺍﻓﮑﺎﺭ ﻭ ﺧﻤﻮﺩﺕ‬ ‫ﺳﺒﺤﺎﻥ ﺍ‪ ‬ﺍﻳﻦ ﺍﺯ ﺟﻤﻴﻊ ﻣﺴﮑﺮﺍﺕ ﺑﺪﺗﺮ ﻭ ﺣﺮﻣﺘﺶ‬ ‫ّ‬

‫ﺯﻗﻮﻡ ﺍﺳﺘﻴﻨﺎﺱ ﻳﺎﺑﻨﺪ ﻭ‬ ‫ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺍﺯ ﺟﻤﻴﻊ ﺍﻃﻮﺍﺭ ‪ .‬ﭼﮕﻮﻧﻪ ﻧﺎﺱ ﺑﻪ ﺍﻳﻦ ﺛﻤﺮﮤ ﺷﺠﺮﮤ ّ‬

‫ﺑﻪ ﺣﺎﻟﺘﻰ ﮔﺮﻓﺘﺎﺭ ﮔﺮﺩﻧﺪ ﮐﻪ ﺣﻘﻴﻘﺖ ﻧﺴﻨﺎﺱ ﺷﻮﻧﺪ ‪ .‬ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﺷﻰء ﻣﺤﺮﻡ ﺭﺍ ﺍﺳﺘﻌﻤﺎﻝ‬

‫ﺭﺣﻤﻦ ﮔﺮﺩﻧﺪ ‪ ...‬ﺧﻤﺮ ﺳﺒﺐ ﺫﻫﻮﻝ ﻋﻘﻞ ﺍﺳﺖ ﻭ ﺻﺪﻭﺭ ﺣﺮﮐﺎﺕ‬ ‫ﮐﻨﻨﺪ ﻭ ﻣﺤﺮﻭﻡ ﺍﺯ ﺍﻟﻄﺎﻑ ﺣﻀﺮﺕ‬ ‫ٰ‬

‫ﺯﻗﻮﻡ ﮐﺜﻴﻒ ﻭ ﺣﺸﻴﺶ ﺧﺒﻴﺚ ﻋﻘﻞ ﺭﺍ ﺯﺍﻳﻞ ﻭ ﻧﻔﺲ ﺭﺍ ﺧﺎﻣﺪ ﻭ‬ ‫ﺍﻣﺎ ﺍﻳﻦ ﺍﻓﻴﻮﻥ ﻭ ّ‬ ‫ﺟﺎﻫﻼﻧﻪ ‪ّ .‬‬

‫ﺭﻭﺡ ﺭﺍ ﺟﺎﻣﺪ ﻭ‬ ‫ﺹ ‪٢٢١‬‬

‫ﮐﻠﻰ ﺧﺎﺋﺐ ﻭ ﺧﺎﺳﺮ ﻧﻤﺎﻳﺪ ‪.‬‬ ‫ﺗﻦ ﺭﺍ ﻧﺎﻫﻞ ﻭ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ّ‬

‫ﻣﺨﺪﺭﮤ‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﮐﻪ ﺍﮔﺮ ﻣﻮﺍﺩ‬ ‫ﻃﺒﻰ ﻻﺯﻡ ﺁﻳﺪ ﻭ ﺗﺤﺖ ﻧﻈﺮ‬ ‫ّ‬ ‫ّ‬ ‫ﺧﺎﺻﻰ ﺩﺭ ﻣﻌﺎﻟﺠﺎﺕ ّ‬ ‫ﺍﻃﺒﺎﻯ ﺣﺎﺫﻕ ﺗﺠﻮﻳﺰ ﻭ ﺍﺳﺘﻌﻤﺎﻝ ﺷﻮﺩ ﻣﺸﻤﻮﻝ ﺍﻳﻦ ﺣﺮﻣﺖ ﻧﻤﻰ ﮔﺮﺩﺩ ‪.‬‬ ‫ّ‬

‫ﺍﻟﺮﺋﻴﺲ )ﺑﻨﺪ ‪(١٥٧‬‬ ‫ﺍﻟﺘﻨﮑﻴﺲ ﻟﺮﻣﺰ ّ‬ ‫ﺳﺮ ّ‬ ‫‪ّ -١٧١‬‬

‫ﻣﺆﺳﺲ ﻣﮑﺘﺐ ﺷﻴﺨﻰ ‪ ،‬ﺍﻭﻝ ﮐﻮﮐﺐ ﺩﺭﺧﺸﻨﺪﻩ ﺍﺯ ﺩﻭ‬ ‫ﺷﻴﺦ ﺍﺣﻤﺪ ﺍﺣﺴﺎﺋﻰ ) ‪ّ ، ( ١٧٥٣ - ١٨٣١‬‬ ‫ﻧﻴﺮ ﺗﺎﺑﻨﺎﮐﻰ ﺍﺳﺖ ﮐﻪ ﻗﺮﺏ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﺩﺭﮎ ﻧﻤﻮﺩﻩ ﻭ ﺧﺒﺮ ﺩﺍﺩ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﻇﻬﻮﺭ‬ ‫ّ‬

‫ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﻫﻤﻪ ﭼﻴﺰ ﻭﺍﮊﮔﻮﻥ ﻭ ﺩﮔﺮﮔﻮﻥ ﻳﻌﻨﻰ ﺍﻭﻝ ﺁﺧﺮ ﻭ ﺁﺧﺮ ﺍﻭﻝ ﺧﻮﺍﻫﺪ ﺷﺪ ‪ .‬ﺣﻀﺮﺕ‬ ‫ﺍﻟﺮﺋﻴﺲ ﺣﻴﺚ ﺟﻌﻞ‬ ‫ﺍﻟﺘﻨﮑﻴﺲ ﻟﺮﻣﺰ ّ‬ ‫ﺳﺮ ّ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺣﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻓﺎﻧﻈﺮ ّ‬

‫ﺍﻋﻠﻴﻬﻢ ﻭ ﺍﺫﮐﺮ ﺍﺫ ﺍﺗﻰ ﺍﻟﻴﺴﻮﻉ ﺍﻧﮑﺮﻩ ﺍﻟﻌﻠﻤﺂء ﻭ ﺍﻟﻔﻀﻶء‬ ‫ﺍﻋﻠﻴﻬﻢ ﺍﺳﻔﻠﻬﻢ ﻭ ﺍﺳﻔﻠﻬﻢ‬ ‫ٰ‬ ‫ٰ‬

‫ﻭ ﺍﻻﺩﺑﺂء ﻭ ﺍﻗﺒﻞ ﺍﻟﻰ ﺍﻟﻤﻠﮑﻮﺕ ﻣﻦ ﻳﺼﻄﺎﺩ ﺍﻟﺤﻮﺕ ) ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ١٧٢‬ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ‬

‫ﺍﻃﻼﻉ ﺑﻴﺸﺘﺮ ﺩﺭ ﺑﺎﺭﮤ ﺷﻴﺦ ﺍﺣﻤﺪ ﺑﻪ ﻓﺼﻮﻝ ‪ ١‬ﻭ ‪ ١٠‬ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ * )‬ ‫ﺷﻮﺩ ( ‪ .‬ﺑﺮﺍﻯ ﮐﺴﺐ ّ‬ ‫ﻣﻄﺎﻟﻊ ﺍﻻﻧﻮﺍﺭ ( * ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ‪٠‬‬

‫ﺑﻬﺬﻩ ﺍﻻﻟﻒ ﺍﻟﻘﺎﺋﻤﺔ )ﺑﻨﺪ ‪(١٥٧‬‬ ‫ﺍﻟﺘﻰ ﺍﺭﺗﻔﻌﺖ ٰ‬ ‫ﺍﻟﺴﺘﺔ ّ‬ ‫‪ّ ّ -١٧٢‬‬

‫ﺧﺎﺻﻰ ﺑﺮﺍﻯ ﺣﺮﻑ )) ﻭﺍﻭ((‬ ‫ﺷﻴﺦ ﺍﺣﻤﺪ ﺍﺣﺴﺎﺋﻰ ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﺩ ﺍﻫﻤﻴﺖ‬ ‫ّ‬ ‫ﺹ ‪٢٢٢‬‬

‫ﻗﺎﺋﻞ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﻧﺒﻴﻞ ﺍﻋﻈﻢ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﺫﮐﺮ ﻧﻤﻮﺩﻩ ﮐﻪ ﺍﻳﻦ ﺣﺮﻑ ﻧﺰﺩ ﺣﻀﺮﺕ ﺍﻋﻠﻰ‬ ‫ﺭﻣﺰﻯ ﺍﺯ ﻇﻬﻮﺭ ﮐﻮﺭ ﺑﺪﻳﻊ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﺩ ﻭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺑﺎ‬ ‫ﺍﻟﺮﺋﻴﺲ ﺑﻪ ﺍﻳﻦ ﻣﻔﻬﻮﻡ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪.‬‬ ‫ﺍﻟﺘﻨﮑﻴﺲ ﻟﺮﻣﺰ ّ‬ ‫ﺳﺮ ّ‬ ‫ﺫﮐﺮ ﻋﺒﺎﺭﺕ ّ‬

‫ﺗﻠﻔﻆ ﺍﺯ ﺳﻪ ﺟﺰء "ﻭ" ‪" ،‬ﺍ" ‪" ،‬ﻭ" ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﻃﺒﻖ ﺣﺴﺎﺏ ﺍﺑﺠﺪ‬ ‫ﺣﺮﻑ "ﻭ" ﺩﺭ ّ‬

‫ﺍﺭﺯﺵ ﻋﺪﺩﻯ ﻫﺮ ﮐﺪﺍﻡ ﺍﺯ ﺍﻳﻦ ﺣﺮﻭﻑ ﺑﻪ ﺗﺮﺗﻴﺐ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ‪ . ٦ ، ١ ، ٦‬ﺣﻀﺮﺕ ﻭﻟﻰ‬ ‫ّ‬ ‫ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﻣﺒﺎﺭﮎ ﺩﺭ ﭘﺎﺳﺦ ﺳﺆﺍﻝ ﻳﮑﻰ ﺍﺯ ﻳﺎﺭﺍﻥ ﺷﺮﻕ ﺻﺎﺩﺭ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺩﺭ ﺑﺎﺭﮤ ﺍﻳﻦ ﺁﻳﮥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﭼﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻟﻒ ﻗﺎﺋﻤﻪ‬

‫ﻣﺤﻤﺪ ﻳﻌﻨﻰ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺍﺳﺖ ‪ .‬ﻭﺍﻭ ﺍﻭﻝ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺍﻟﻒ ﺍﺳﺖ ﻭ ﻋﺪﺩ ﺁﻥ ﺷﺶ‬ ‫ﻇﻬﻮﺭ ﻗﺎﺋﻢ ﺁﻝ‬ ‫ّ‬ ‫ﺍﺳﺖ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﺩﻭﺍﺭ ﺳﺎﺑﻘﻪ ﻭ ﻣﻈﺎﻫﺮ ﻗﺒﻞ ﺍﺳﺖ ‪ .‬ﻭﺍﻭ ﺛﺎﻧﻰ ﮐﻪ ﺣﺮﻑ ﺛﺎﻟﺚ ﮐﻠﻤﮥ ﻭﺍﻭ ﺍﺳﺖ‬

‫ﮐﻠﻰ ﺟﻤﺎﻝ ﺍﺑﻬﻰ ﺍﺳﺖ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﻟﻒ ﻇﺎﻫﺮ ﮔﺸﺘﻪ ‪.‬‬ ‫ﻣﻘﺼﻮﺩ ﻇﻬﻮﺭ ﺍﻗﺪﺱ ّ‬

‫ﺣﺮﻡ ﻋﻠﻴﮑﻢ ﺣﻤﻞ ٰ‬ ‫ﺍﻟﻀﺮﻭﺭﺓ )ﺑﻨﺪ ‪(١٥٩‬‬ ‫ﺍﻻﺕ ﺍﻟﺤﺮﺏ ّﺍﻻ ﺣﻴﻦ ّ‬ ‫‪ّ -١٧٣‬‬

‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺣﮑﻢ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﺭﺍ ﺩﺭ ﺗﺤﺮﻳﻢ ﺣﻤﻞ ﺍﺳﻠﺤﻪ ﺟﺰ ﺩﺭ ﻣﻮﻗﻊ ﺿﺮﻭﺭﺕ ﺗﺄﻳﻴﺪ‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺩﺭ ﺑﺎﺭﮤ ﺍﻳﻨﮑﻪ ﺗﺤﺖ ﭼﻪ ﺷﺮﺍﻳﻄﻰ‬ ‫ﺹ ‪٢٢٣‬‬ ‫ﺣﻤﻞ ﺍﺳﻠﺤﻪ ﺑﺮﺍﻯ ﺍﻓﺮﺍﺩ ﺿﺮﻭﺭﻯ ﺍﺳﺖ ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺧﻄﺎﺑﻰ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﻳﺎﺭﺍﻥ ﺣﻤﻞ‬ ‫ﺍﺳﻠﺤﻪ ﺭﺍ ﺑﺮﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﻧﻔﺲ ﺩﺭ ﻣﻮﺍﻗﻊ ﺧﻄﺮ ﺟﺎﻳﺰ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ّ‬ ‫ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﻣﺒﺎﺭﮎ ﺗﺤﺮﻳﺮ ﻳﺎﻓﺘﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺩﺭ ﺍﺣﻴﺎﻥ ﺑﺮﻭﺯ ﻭﻗﺎﻳﻊ‬

‫ﺍﺿﻄﺮﺍﺭﻯ ﻭ ﻫﻨﮕﺎﻣﻰ ﮐﻪ ﻫﻴﭻ ﻧﻮﻉ ﻣﺮﺟﻊ ﻗﺎﻧﻮﻧﻰ ﺑﺮﺍﻯ ﺩﺍﺩ ﺧﻮﺍﻫﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ‪ ،‬ﺍﻓﺮﺍﺩ‬

‫ﺍﺣﺒﺎء ﻣﺠﺎﺯﻧﺪ ﺍﺯ ﺧﻮﺩ ﺩﻓﺎﻉ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﻣﻮﺍﺭﺩ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ‬ ‫ّ‬

‫ﻣﻮﺟﻪ ﺍﺳﺖ ‪ .‬ﻣﺜ‪ ‬ﺩﺭ ﻣﻤﺎﻟﮑﻰ ﮐﻪ ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ ﻏﺬﺍ ﻭ ﻟﺒﺎﺱ ﺷﮑﺎﺭ‬ ‫ﺍﺳﻠﺤﻪ ﺿﺮﻭﺭﻯ ﻭ‬ ‫ّ‬

‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ‪ ،‬ﻳﺎ ﺩﺭ ﻭﺭﺯﺷﻬﺎﺋﻰ ﺍﺯ ﻗﺒﻴﻞ ﻧﺸﺎﻧﻪ ﺯﻧﻰ ﻭ ﺗﻴﺮ ﻭ ﮐﻤﺎﻥ ﻭ ﺷﻤﺸﻴﺮﺑﺎﺯﻯ ‪.‬‬

‫ﺍﻣﻨﻴﺖ ﻋﻤﻮﻣﻰ ﮐﻪ ﺍﺯ ﺗﺸﺮﻳﮏ ﻣﺴﺎﻋﻰ ﻗﺎﻃﺒﮥ ﺩﻭﻝ ﻭ ﻣﻠﻞ‬ ‫ﺍﻣﺎ ﺍﺯ ﻟﺤﺎﻅ ﻫﻴﺄﺕ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺣﺎﺻﻞ ﻣﻰ ﺷﻮﺩ ﺍﺯ ﺍﺻﻮﻟﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻟﻮﺍﺡ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﻣﺬﮐﻮﺭ ) *) ﻣﻨﺘﺨﺒﺎﺕ ﺁﺛﺎﺭ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ، *( ‬ﻓﻘﺮﮤ ‪ (١١٧‬ﻭ ﺩﺭ ﺗﻮﺍﻗﻴﻊ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ )* ‬ﻧﻈﻢ ﺑﺪﻳﻊ‬ ‫ّ‬ ‫ﺟﻬﺎﻧﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ *( ‬ﺗﻔﺼﻴﻞ ﻭ ﺗﺸﺮﻳﺢ ﮔﺸﺘﻪ ﺍﺳﺖ ﻟﺬﺍ ﺍﺻﻞ ﺣﺮﻣﺖ ﺣﻤﻞ ﺁﻻﺕ ﺣﺮﺏ‬

‫ﺟﺒﺮﻳﻪ ﺑﻪ ﮐﺎﺭ ﻧﺮﻭﺩ ﺑﻠﮑﻪ ﻧﻈﺎﻣﻰ ﺭﺍ ﺍﺭﺍﺋﻪ ﻣﻰ ﺩﻫﺪ ﮐﻪ ﺩﺭ‬ ‫ﻗﻮﮤ‬ ‫ّ‬ ‫ﻣﺴﺘﻠﺰﻡ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ّ‬

‫ﺍﺻﻠﻴﮥ ﻣﻠﻞ‬ ‫ﺁﻥ ﻗﺪﺭﺕ ‪ ،‬ﺧﺎﺩﻡ ﻋﺪﻝ ﻭ ﻣﻘﺘﻀﻰ ﺍﻳﺠﺎﺩ ﻳﮏ ﻧﻴﺮﻭﻯ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺟﻬﺖ ﺣﻔﻆ ﻭﺣﺪﺕ‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻟﻮﺡ ﺑﺸﺎﺭﺍﺕ ﻧﻮﻳﺪ ﻣﻰ ﺩﻫﻨﺪ ﮐﻪ ﺳﻼﺡ ﻋﺎﻟﻢ ﺑﻪ ﺍﺻﻼﺡ‬

‫ﺗﺒﺪﻳﻞ ﺷﻮﺩ ﻭ ﻓﺴﺎﺩ ﻭ ﺟﺪﺍﻝ ﺍﺯ ﻣﺎ ﺑﻴﻦ ﻋﺒﺎﺩ‬ ‫ﺹ ‪٢٢٤‬‬

‫ﻣﺮﺗﻔﻊ ﮔﺮﺩﺩ ‪ .‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻫﻤﺎﻥ ﻟﻮﺡ ﺍﻫﻤﻴﺖ ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﺟﻤﻴﻊ ﺍﺣﺰﺍﺏ ﺭﺍ ﺩﺭ ﮐﻤﺎﻝ‬ ‫ﺍﻡ ﺍﻟﮑﺘﺎﺏ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ‬ ‫ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺗﺄﮐﻴﺪ ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺑﺸﺎﺭﺕ ﺍﻭﻝ ﮐﻪ ﺍﺯ ّ‬ ‫ﺍﻋﻈﻢ ﺑﻪ ﺟﻤﻴﻊ ﺍﻫﻞ ﻋﺎﻟﻢ ﻋﻨﺎﻳﺖ ﺷﺪ ﻣﺤﻮ ﺣﮑﻢ ﺟﻬﺎﺩ ﺍﺳﺖ ﺍﺯ ﮐﺘﺎﺏ ‪.‬‬

‫ﺍﺣﻞ ﻟﮑﻢ ﻟﺒﺲ ﺍﻟﺤﺮﻳﺮ )ﺑﻨﺪ‪(١٥٩‬‬ ‫‪ -١٧٤‬ﻭ‬ ‫ّ‬

‫ﻃﺒﻖ ﺭﺳﻮﻡ ﺍﺳﻼﻣﻰ ﭘﻮﺷﻴﺪﻥ ﺣﺮﻳﺮ ﺑﺮﺍﻯ ﻣﺮﺩﺍﻥ ﻋﻤﻮﻣﴼ ﻣﻤﻨﻮﻉ ﺑﻮﺩﻩ ﻣﮕﺮ ﺩﺭ ﻣﻮﺍﻗﻊ ﺟﻬﺎﺩ ‪.‬‬

‫ﺗﻮﺳﻂ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻣﻠﻐﻰ ﮔﺮﺩﻳﺪ ‪.‬‬ ‫ﺍﻳﻦ ﺗﺤﺮﻳﻢ ﮐﻪ ﺍﺳﺎﺳﺶ ﺑﺮ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ ﺍﺳﺘﻮﺍﺭ ﻧﻴﺴﺖ ّ‬

‫ﺍﻟﻠﺤﻰ )ﺑﻨﺪ ‪(١٥٩‬‬ ‫‪ -١٧٥‬ﻗﺪ ﺭﻓﻊ ﺍ‪ ‬ﻋﻨﮑﻢ ﺣﮑﻢ‬ ‫ﺍﻟﺤﺪ ﻓﻰ ّ‬ ‫ّ‬ ‫ﺍﻟﻠﺒﺎﺱ ﻭ ّ ٰ‬

‫ﺳﻨﺘﻬﺎﻯ ﺍﺩﻳﺎﻥ ﻣﺨﺘﻠﻒ ﻳﺎﻓﺖ ﻣﻰ ﺷﻮﺩ‬ ‫ﻣﻨﺸﺄ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﺩﺍﺏ ﻣﺮﺑﻮﻁ ﺑﻪ ﻟﺒﺎﺱ ﺩﺭ ﺍﺣﮑﺎﻡ ﻭ ّ‬ ‫ﻋﻤﺎﻣﻪ ﻭ ﻋﺒﺎ‬ ‫ﺗﺸﻴﻊ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﻮﻋﻰ ﻟﺒﺎﺱ‬ ‫‪.‬ﻣﺜ‪‬‬ ‫ّ‬ ‫ﻣﺸﺨﺺ ﻣﺎﻧﻨﺪ ّ‬ ‫ﺭﻭﺣﺎﻧﻴﻮﻥ ﺍﻫﻞ ّ‬ ‫ّ‬

‫ﺍﻧﺘﺨﺎﺏ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﭘﻮﺷﻴﺪﻥ ﻟﺒﺎﺳﻬﺎﻯ ﺍﺭﻭﭘﺎﺋﻰ ﻣﻨﻊ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ‪ .‬ﻋﻼﻗﮥ ﻣﺴﻠﻤﻴﻦ ﺑﻪ‬ ‫ﭘﻴﺮﻭﻯ ﺍﺯ ﺳﻴﺮﮤ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺳﺒﺐ ﺍﻳﺠﺎﺩ ﻣﺤﺪﻭﺩﻳﺘﻬﺎﺋﻰ ﺩﺭ ﻣﻮﺭﺩ ﺁﺭﺍﻳﺶ ﺭﻳﺶ ﻭ ﺳﺒﻴﻞ ﻭ‬ ‫ﺣﺪ ﺁﻥ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ّ‬

‫ﻟﺤﻰ ﻭ ﺍﺻﻼﺡ ﺁﻥ‬ ‫ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺯﻣﺎﻡ ﺍﻟﺒﺴﻪ ﻭ ﺗﺮﺗﻴﺐ‬ ‫ٰ‬ ‫ﺹ ‪٢٢٥‬‬

‫ﺍﺣﺒﺎء ﺭﺍ ﻧﺼﻴﺤﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ‬ ‫ﺭﺍ ﺩﺭ ﻗﺒﻀﮥ ﺍﺧﺘﻴﺎﺭ ﻋﺒﺎﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ّ‬ ‫ﺣﺪ ﻭﻗﺎﺭ ﺗﺠﺎﻭﺯ ﻧﮑﻨﻨﺪ ﻭ ﺍﻋﺘﺪﺍﻝ ﺭﺍ ﺩﺭ ﻣﻮﺭﺩ ﻟﺒﺎﺱ ﻭ ﭘﻮﺷﺎﮎ ﺭﻋﺎﻳﺖ ﻧﻤﺎﻳﻨﺪ ‪.‬‬ ‫ﺍﺯ ّ‬

‫‪ -١٧٦‬ﻳﺎ ﺍﺭﺽ ﺍﻟﮑﺎﻑ ﻭ ﺍﻟّﺮﺁء )ﺑﻨﺪ ‪(١٦٤‬‬ ‫ﮐﺎﻑ ﻭ ﺭﺍء ﺍﺷﺎﺭﻩ ﺑﻪ ﺷﻬﺮ ﮐﺮﻣﺎﻥ ﺍﺳﺖ ‪.‬‬

‫ﺍﻟﺴﺮ )ﺑﻨﺪ ‪(١٦٤‬‬ ‫ﺳﺮ ّ ّ‬ ‫ﻳﻤﺮ ﻣﻨﮏ ﻓﻰ ّ‬ ‫‪ -١٧٧‬ﻧﺠﺪ ﻣﺎ ّ‬

‫ﺍﻳﻦ ﻓﻘﺮﻩ ﺍﺯ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺍﺷﺎﺭﻩ ﺑﻪ ﺩﺳﺎﻳﺲ ﮔﺮﻭﻫﻰ ﺍﺯ ﺍﻫﻞ ﮐﺮﻣﺎﻥ ﺍﺳﺖ ﺍﺯ ﭘﻴﺮﻭﺍﻥ‬

‫ﻣﻼ ﺟﻌﻔﺮ ﻭ ﭘﺴﺮﺵ ﺷﻴﺦ ﺍﺣﻤﺪ ﺭﻭﺣﻰ‬ ‫ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﺍﺯﻝ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ . (١٩٠‬ﻣﻦ ﺟﻤﻠﻪ ّ‬ ‫ﻭ ﻣﻴﺮﺯﺍ ﺁﻗﺎﺧﺎﻥ ﮐﺮﻣﺎﻧﻰ ) ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﺍﺧﻴﺮ ﺍﺯ ﺩﺍﻣﺎﺩﻫﺎﻯ ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﺑﻮﺩﻧﺪ ( ﻭ ﻫﻤﭽﻨﻴﻦ‬

‫ﻣﻴﺮﺯﺍ ﺍﺣﻤﺪ ﮐﺮﻣﺎﻧﻰ ‪ .‬ﺍﻳﻦ ﻧﻔﻮﺱ ﺩﺭ ﺗﻀﻌﻴﻒ ﺍﺳﺎﺱ ﺍﻣﺮﺍ‪ ‬ﮐﻮﺷﺎ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﺗﻮﻃﺌﻪ ﻫﺎﻯ‬

‫ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ ﮔﺮﺩﻳﺪ ﻧﻴﺰ ﺩﺧﺎﻟﺖ ﺩﺍﺷﺘﻨﺪ ‪.‬‬ ‫ﺳﻴﺎﺳﻰ ﮐﻪ ﻣﻨﺠﺮ ﺑﻪ ﻗﺘﻞ‬ ‫ّ‬ ‫ﺳﻤﻰ‬ ‫ﺑﻤﺤﻤﺪ ﻗﺒﻞ ﺣﺴﻦ )ﺑﻨﺪ ‪(١٦٦‬‬ ‫ﺍﻟﺸﻴﺦ ّ‬ ‫ّ‬ ‫ﺍﻟﺬﻯ ّ‬ ‫‪ -١٧٨‬ﺍﺫﮐﺮﻭﺍ ّ‬

‫ﻣﺤﻤﺪ ﺣﺴﻦ‬ ‫ﺍﺯ ﺟﻤﻠﻪ ﺍﺷﺨﺎﺻﻰ ﮐﻪ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺭﺍ ﺍﻧﮑﺎﺭ ﮐﺮﺩ ﺷﻴﺦ‬ ‫ّ‬

‫ﺹ ‪٢٢٦‬‬

‫ﻣﺘﻌﺪﺩ ﺩﺭ ﺗﻔﺴﻴﺮ ﺍﺣﮑﺎﻡ ﻭ ﻗﻮﺍﻧﻴﻦ ﺍﺳﻼﻣﻰ ﺩﺭ ﻣﺬﻫﺐ‬ ‫ﺍﺯ ﻣﺮﺍﺟﻊ ﺗﻘﻠﻴﺪ ﺷﻴﻌﻪ ﺑﻮﺩ ﮐﻪ ﮐﺘﺐ‬ ‫ّ‬

‫ﺷﻴﻌﻪ ﺗﺄﻟﻴﻒ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭ ﻭﻓﺎﺗﺶ ﺭﺍ ﺩﺭ ﺣﺪﻭﺩ ﺳﻨﮥ ‪ ١٨٥٠‬ﻣﻴﻼﺩﻯ ﻣﻴﺪﺍﻧﻨﺪ ‪.‬‬

‫ﻣﻼ ﻋﻠﻰ ﺑﺴﻄﺎﻣﻰ ‪ ،‬ﻳﮑﻰ ﺍﺯ‬ ‫ﻧﺒﻴﻞ ﺍﻋﻈﻢ ﺩﺭ ﮐﺘﺎﺏ ﺧﻮﺩ ﺗﻔﺼﻴﻞ ﻣﻼﻗﺎﺗﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﻧﺠﻒ ﺑﻴﻦ ّ‬

‫ﺣﺮﻭﻑ ﺣﻰ ﻭ ﺷﻴﺦ‬ ‫ﻣﻼ ﻋﻠﻰ‬ ‫ﻣﺤﻤﺪ ﺣﺴﻦ ﺭﻭﻯ ﺩﺍﺩ ﺷﺮﺡ ﺩﺍﺩﻩ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺿﻤﻦ ﺍﻳﻦ ﻣﻼﻗﺎﺕ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺑﺴﻄﺎﻣﻰ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺭﺍ ﺍﻋﻼﻥ ﻭ ﻗﻮﺍﻯ ﻣﻮﺩﻭﻋﮥ ﺩﺭ ﺁﺛﺎﺭ ﻧﺎﺯﻟﮥ ﺣﻀﺮﺗﺶ ﺭﺍ ﺳﺘﺎﻳﺶ‬ ‫ﻣﻼ ﻋﻠﻰ ﺻﺎﺩﺭ ﻭ ﺍﺯ ﻣﺠﻠﺲ ﺍﺧﺮﺍﺝ‬ ‫ﺣﻖ ّ‬ ‫ﻧﻤﻮﺩ ‪ .‬ﻟﻬﺬﺍ ﺑﻪ ﺗﺤﺮﻳﮏ ﺷﻴﺦ ﺣﮑﻢ ﻓﺴﺎﺩ ﻋﻘﻴﺪﻩ ﺩﺭ ّ‬ ‫ﺷﺎﻗﻪ ﻣﺤﮑﻮﻡ ﺷﺪ ‪.‬‬ ‫ﮔﺮﺩﻳﺪ ﻭ ﭘﺲ ﺍﺯ ﻣﺤﺎﮐﻤﻪ ﺑﻪ ﺍﺳﻼﻣﺒﻮﻝ ﺗﺒﻌﻴﺪ ﻭ ﺑﻪ ﺍﻋﻤﺎﻝ ّ‬

‫ﺍﻟﺸﻌﻴﺮ )ﺑﻨﺪ ‪(١٦٦‬‬ ‫‪ -١٧٩‬ﻣﻦ ّ‬ ‫ﻳﻨﻘﻰ ﺍﻟﻘﻤﺢ ﻭ ّ‬

‫ﻣﺤﻤﺪ ﺟﻌﻔﺮ ﮔﻨﺪﻡ ﭘﺎﮎ ﮐﻦ ﮐﻪ ﺍﻭﻝ ﻣﻦ ﺁﻣﻦ ﺑﻪ ﺣﻀﺮﺕ ﺍﻋﻠﻰ‬ ‫ﻣﻼ‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ّ‬ ‫ّ‬ ‫ﺩﺭ ﺍﺻﻔﻬﺎﻥ ﺑﻮﺩ ‪ .‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺍﺯ ﺍﻭ ﺑﻪ ﻋﻨﻮﺍﻥ ﮐﺴﻰ ﮐﻪ ﻗﻤﻴﺺ ﻧﻘﺎﺑﺖ ﺭﺍ‬

‫ﻣﻰ ﭘﻮﺷﺪ ﻳﺎﺩ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﻧﺒﻴﻞ ﺍﻋﻈﻢ ﺩﺭ ﮐﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﺍﻗﺒﺎﻝ ﺑﻼ ﺷﺮﻁ ﺍﻭ ﺭﺍ ﺑﻪ ﺍﻣﺮ‬

‫ﻣﻼ ﺟﻌﻔﺮ‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻭ ﻗﻴﺎﻡ ﻋﺎﺷﻘﺎﻧﻪﺍﺵ ﺭﺍ ﺑﺮﺍﻯ ﺗﺮﻭﻳﺞ ﺍﻣﺮ ﺑﺪﻳﻊ ﺗﻮﺻﻴﻒ ﻣﻰ ﻧﻤﺎﻳﺪ ‪ّ .‬‬

‫ﺑﻪ ﮔﺮﻭﻩ ﻣﺪﺍﻓﻌﻴﻦ ﻗﻠﻌﮥ ﺷﻴﺦ ﻃﺒﺮﺳﻰ ﭘﻴﻮﺳﺖ ﻭ ﺩﺭ ﺁﻥ ﻭﺍﻗﻌﻪ ﺷﻬﻴﺪ ﺷﺪ ‪.‬‬ ‫ﺹ ‪٢٢٧‬‬ ‫ﺍﻳﺎﮐﻢ ﺍﻥ ﻳﻤﻨﻌﮑﻢ ﺫﮐﺮ‬ ‫ﺍﻟﻨﺒﺄ ﺍﻻﻋﻈﻢ )ﺑﻨﺪ ‪(١٦٧‬‬ ‫ﺍﻟﻨﺒﻰ ﻋﻦ ٰﻫﺬﺍ ّ‬ ‫‪ّ -١٨٠‬‬ ‫ّ ّ‬ ‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﻫﻞ ﺑﺼﻴﺮﺕ ﺭﺍ ﺍﻧﺬﺍﺭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺍﺳﺘﻨﺒﺎﻃﺎﺕ ﻭ ﺗﻌﺒﻴﺮﺍﺗﺸﺎﻥ ﺍﺯ‬

‫ﺗﻌﻠﻖ ﺷﺪﻳﺪﻯ ﮐﻪ ﻣﺆﻣﻨﻴﻦ‬ ‫ﻣﻘﺪﺳﻪ ﺑﺎﻋﺚ ﺍﺣﺘﺠﺎﺑﺸﺎﻥ ﺍﺯ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﮔﺮﺩﺩ ‪.‬‬ ‫ﻣﺤﺒﺖ ﻭ ّ‬ ‫ﮐﺘﺐ ّ‬ ‫ّ‬

‫ﻣﺆﺳﺲ ﺩﻳﻦ ﺧﻮﺩ ﺩﺍﺭﻧﺪ ﺳﺒﺐ ﺷﺪﻩ ﮐﻪ ﻇﻬﻮﺭ ﺍﻭ ﺭﺍ ﺁﺧﺮﻳﻦ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﺑﺪﺍﻧﻨﺪ ﻭ ﺩﺭ‬ ‫ﺑﻪ ّ‬ ‫ﺗﺼﻮﺭ ﺍﻣﮑﺎﻥ ﻇﻬﻮﺭ ﭘﻴﻐﻤﺒﺮ ﺑﻌﺪ ﺭﺍ ﺍﻧﮑﺎﺭ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﭼﻨﺎﻧﮑﻪ ﻣﻠﻞ ﻳﻬﻮﺩﻯ ﻭ‬ ‫ﻧﺘﻴﺠﮥ ﺍﻳﻦ‬ ‫ّ‬ ‫ﻣﺴﻴﺤﻰ ﻭ ﻣﺴﻠﻤﺎﻥ ﻫﻤﻴﻦ ﺍﻋﺘﻘﺎﺩ ﺭﺍ ﺩﺍﺭﻧﺪ ‪.‬‬

‫ﺧﺎﺗﻤﻴﺖ ﺭﺍ ﭼﻪ ﺩﺭ ﻣﻮﺭﺩ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﻭ ﭼﻪ ﺩﺭ ﻣﻮﺭﺩ ﻇﻬﻮﺭ ﺧﻮﺩ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﺴﺌﻠﮥ‬ ‫ّ‬

‫ﺭﺩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺩﺭ ﻣﻮﺭﺩ ﺍﻫﻞ ﻓﺮﻗﺎﻥ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺑﻪ ﺫﮐﺮ‬

‫ﺍﻟﻨﺒﻴﻴﻦ " ﻣﺤﺘﺠﺐ ﺷﺪﻩ ﺍﺯ ﺟﻤﻴﻊ ﻓﻴﻮﺿﺎﺕ ﻣﺤﺠﻮﺏ ﻭ ﻣﻤﻨﻮﻉ ﺷﺪﻩﺍﻧﺪ ‪ .‬ﺳﭙﺲ ﻣﻰ‬ ‫"ﺧﺎﺗﻢ ّ ّ‬

‫ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻭ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺟﻤﻴﻊ ﺍﻫﻞ ﺍﺭﺽ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﻣﻤﺘﺤﻦ ﺷﺪﻩﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺍﮐﺜﺮﻯ ﺑﻪ‬ ‫ﺗﻤﺴﮏ ﺟﺴﺘﻪ ﺍﺯ ﺻﺎﺣﺐ ﻗﻮﻝ ﻣﻌﺮﺽ ﺷﺪﻩﺍﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺭ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻳﻦ ﻧﮑﺘﻪ‬ ‫ﻫﻤﻴﻦ ﻗﻮﻝ‬ ‫ّ‬

‫ﺍﻟﻨﺒﻰ ﻓﺎﻥ ٰﺫﻟﮏ ﺍﻻﺳﻢ‬ ‫ﺣﺘﻰ ﺍﺳﻢ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺑﻪ ﺍﺳﻤﺎء ﺍﺯ ﻣﺎﻟﮏ ﺁﻥ ﻣﺤﺘﺠﺐ ﻣﻤﺎﻧﻴﺪ ّ‬ ‫ّ ّ‬ ‫ﻳﺨﻠﻖ ﺑﻘﻮﻟﻪ ‪.‬‬ ‫ﺹ ‪٢٢٨‬‬ ‫‪ -١٨١‬ﺍﻭ ﺍﻟﻮﻻﻳﺔ ﻋﻦ ﻭﻻﻳﺔ ﺍ‪ ‬ﺍﻟﻤﻬﻴﻤﻨﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ )ﺑﻨﺪ ‪(١٦٧‬‬ ‫ﻣﺘﻌﺪﺩ ﺍﺳﺖ ﻭ ﺑﻪ ﻧﺎﻳﺐ ﻭ ﺍﻣﺎﻡ ﻭ ﻭﻟﻰ ﻭ ﻭﺻﻰ ﺍﻃﻼﻕ ﻣﻰ‬ ‫ﻣﻔﺎﻫﻴﻢ ﮐﻠﻤﮥ " ﻭﻻﻳﺖ "‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﺑﻪ ﮐﺎﺭ ﻣﻰ ﺭﻭﺩ‪.‬‬ ‫ﺍﻟﻮﻫﻴﺖ ﻭ‬ ‫ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﮐﻠﻤﻪ ﺩﺭ ﻣﻘﺎﻡ‬ ‫ﻣﻈﻬﺮﻳﺖ ﻭ ﺟﺎﻧﺸﻴﻨﻰ ﻣﻈﺎﻫﺮ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺩﺭ ﺁﻳﮥ ﻓﻮﻕ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺍﻧﺬﺍﺭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﮐﻪ‬

‫ﺍﻟﻬﻴﻪ‬ ‫ﺣﻘﻴﻘﺖ ﻭﻻﻳﺖ ﺍ‪ ‬ﺍﺳﺖ ﭼﻨﻴﻦ ﻣﻔﺎﻫﻴﻤﻰ ﺳﺒﺐ ﺍﺣﺘﺠﺎﺏ ﻧﺎﺱ ﺍﺯ ﺳﻠﻄﻨﺖ ﻣﻬﻴﻤﻨﮥ ّ‬ ‫ﮔﺮﺩﺩ‬

‫‪ -١٨٢‬ﺍﺫﮐﺮﻭﺍ ﺍﻟﮑﺮﻳﻢ )ﺑﻨﺪ ‪(١٧٠‬‬

‫ﺳﻴﺪ ﮐﺎﻇﻢ‬ ‫ﺣﺎﺟﻰ‬ ‫ﻣﺤﻤﺪ ﮐﺮﻳﻢ ﺧﺎﻥ ﮐﺮﻣﺎﻧﻰ ) ﺣﺪﻭﺩ ‪ ١٨١٠‬ﺗﺎ ‪ ١٨٧٣‬ﻣﻴﻼﺩﻯ ( ﺑﻌﺪ ﺍﺯ ﻓﻮﺕ ّ‬ ‫ّ‬

‫ﺷﻴﺨﻴﻪ ﻣﻰ ﺩﺍﻧﺴﺖ‬ ‫ﺭﺷﺘﻰ ﮐﻪ ﻭﺻﻰ ﻭ ﺟﺎﻧﺸﻴﻦ ﺷﻴﺦ ﺍﺣﻤﺪ ﺍﺣﺴﺎﺋﻰ ﺑﻮﺩ ﺧﻮﺩ ﺭﺍ ﺭﻫﺒﺮ‬ ‫ّ‬ ‫ّ‬ ‫) ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺷﻤﺎﺭﮤ ‪ ١٧١‬ﻭ ‪ ( ١٧٢‬ﻭ ﺑﻪ ﺗﺮﻭﻳﺞ ﺗﻌﺎﻟﻴﻢ ﺷﻴﺦ ﺍﺣﻤﺪ ﻣﻰ ﭘﺮﺩﺍﺧﺖ ‪ .‬ﻋﻘﺎﻳﺪﻯ‬ ‫ﮐﻪ ﺍﺑﺮﺍﺯ ﻣﻰ ﺩﺍﺷﺖ ﺑﻴﻦ ﻫﻮﺍﺩﺍﺭﺍﻥ ﻭ ﻣﺨﺎﻟﻔﺎﻧﺶ ﻫﺮ ﺩﻭ ﺳﺒﺐ ﮔﻔﺘﮕﻮ ﻭ ﻣﺠﺎﺩﻟﻪ ﻣﻰ ﺷﺪ ‪.‬‬

‫ﻣﺤﻤﺪ ﮐﺮﻳﻢ ﺧﺎﻥ ﺍﺯ ﺍﻋﻠﻢ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺧﻮﺩ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﺪ ﻭ ﺻﺎﺣﺐ ﺗﺄﻟﻴﻔﺎﺕ ﻭ‬ ‫ﺣﺎﺟﻰ‬ ‫ّ‬

‫ﻣﺘﻌﺪﺩ ﺩﺭ ﺭﺷﺘﻪ ﻫﺎﻯ ﻣﺨﺘﻠﻒ ﻋﻠﻤﻰ ﺭﺍﻳﺞ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﻮﺩ ﻭ ﺑﺎ ﺍﻣﺮ ﺣﻀﺮﺕ ﺍﻋﻠﻰ‬ ‫ﺭﺳﺎﻻﺕ‬ ‫ّ‬

‫ﺟﺪﻳﺖ‬ ‫ﻭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺑﺎ‬ ‫ّ‬

‫ﺹ ‪٢٢٩‬‬

‫ﺗﺎﻡ ﻣﺨﺎﻟﻔﺖ ﻣﻰ ﻭﺭﺯﻳﺪ ﻭ ﺩﺭ ﺭﺳﺎﻻﺕ ﺧﻮﺩ ﺑﻪ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻭ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﮐﻪﺍﺵ ﺍﻋﺘﺮﺍﺽ‬ ‫ّ‬

‫ﻣﻰ ﮐﺮﺩ ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﻟﺤﻦ ﻭ ﺍﺳﻠﻮﺏ ﮐﻼﻡ ﻭ ﻣﻨﺪﺭﺟﺎﺕ ﮐﺘﺐ ﺍﻭ ﺭﺍ‬ ‫ﻣﺤﮑﻮﻡ ﻭ ﻣﺨﺼﻮﺻﴼ ﻳﮑﻰ ﺍﺯ ﺁﺛﺎﺭﺵ ﺭﺍ ﮐﻪ ﺷﺎﻣﻞ ﻧﺴﺒﺖ ﻫﺎﺋﻰ ﻧﺎﺭﻭﺍ ﺑﻪ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺑﻮﺩ‬ ‫ﻣﺮﺩﻭﺩ ﺷﻤﺮﺩﻩﺍﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ﻣﺰﻭﺭ‬ ‫ٌ‬ ‫ﻣﺸﺎﺭﺍﻟﻴﻪ ﺭﺍ ﺑﻰ ﻧﻬﺎﻳﺖ ﺟﺎﻩ ﻃﻠﺐ ﻭ ّ‬ ‫ّ‬

‫ﺗﻮﺻﻴﻒ ﻧﻤﻮﺩﻩ ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺑﻪ ﺩﺳﺘﻮﺭ ﺷﺎﻩ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺭﺳﺎﻻﺗﺶ ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﺗﻌﺎﻟﻴﻢ‬ ‫ﺁﻥ ﻣﻐﺮﺿﺎﻧﻪ ﺣﻤﻠﻪ ﻧﻤﻮﺩ ‪.‬‬

‫‪ -١٨٣‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﻠﻤﺂء ﻓﻰ ﺍﻟﺒﻬﺂء )ﺑﻨﺪ ‪(١٧٣‬‬ ‫ﻃﻮﺑﻰ ﻟﻼﻣﺮﺁء ﻭ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﺳﺘﺎﻳﺶ ﻣﻘﺎﻡ ﻋﻠﻤﺎء ﺩﺭ ﮐﺘﺎﺏ ﻋﻬﺪﻯ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ٰ‬ ‫ﺍﻟﻌﻠﻤﺂء ﻓﻰ ﺍﻟﺒﻬﺂء ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺑﺎﺭﮤ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ّ‬ ‫ﻣﺒﻠﻐﻴﻦ ﻭ‬ ‫ﺩﻳﮕﺮ‬ ‫ﻣﻘﺎﻡ‬ ‫ﺩﺭ‬ ‫ﻭ‬ ‫ﺍﻣﺮﺍ‪‬‬ ‫ﺍﻳﺎﺩﻯ‬ ‫ﻣﻘﺎﻡ‬ ‫ﻳﮏ‬ ‫ﻣﻘﺪﺱ ﺩﺭ‬ ‫ّ‬ ‫ﻋﻠﻤﺎء ﺩﺭ ﺍﻳﻦ ﮐﻮﺭ ّ‬

‫ﻧﺎﺷﺮﻳﻦ ﺍﻣﺮ ﮐﻪ ﺩﺭ ﺳﻠﮏ ﺍﻳﺎﺩﻯ ﻧﺒﺎﺷﻨﺪ ﻭﻟﻰ ﺭﺗﺒﮥ ﺍﻭﻟﻰ ﺭﺍ ﺩﺭ ﺗﺒﻠﻴﻎ ﺣﺎﻳﺰ ‪ .‬ﻣﻘﺼﻮﺩ ﺍﺯ‬ ‫ﻣﻌﻴﻦ ﮔﺮﺩﺩ ‪.‬‬ ‫ﺍﻣﺮﺍء ﺍﻋﻀﺎء ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬ ‫ﻣﺤﻠﻰ ﻭ ّ‬ ‫ّ‬ ‫ﻣﻠﻰ ﻭ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺍﺳﺖ ‪ .‬ﻭﻇﺎﻳﻒ ﻫﺮ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﻧﻔﻮﺱ ﻣﻦ ﺑﻌﺪ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻓﺮﺍﺩﻯ ﺭﺍ ﺑﻪ ﺳﻤﺖ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍ‪ ‬ﻣﻨﺼﻮﺏ ﻭ ﻣﺴﺌﻮﻟﻴﺘﻬﺎﺋﻰ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ‬ ‫ﺧﺎﺹ‬ ‫ﻣﺤﻮﻝ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻭﻇﺎﻳﻒ‬ ‫ّ‬ ‫ّ‬

‫ﺹ ‪٢٣٠‬‬ ‫ﺍﻳﺎﺩﻯ ﺣﻔﻆ ﻭ ﺻﻴﺎﻧﺖ ﻭ ﺗﺒﻠﻴﻎ ﻭ ﺍﻧﺘﺸﺎﺭ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ ‪ .‬ﺩﺭ *)ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎء(* ﺣﻀﺮﺕ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﭼﻨﺪ ﺗﻦ ﺍﺯ ﻭﺟﻮﻩ ﻣﺆﻣﻨﻴﻦ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﻳﺎﺩﻯ ﻧﺎﻡ ﺑﺮﺩﻧﺪ ﻭ ﺩﺭ ﺍﻟﻮﺍﺡ‬

‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻧﻔﻮﺳﻰ ﺭﺍ ﺑﻪ ﺍﺭﺍﺩﮤ ﺧﻮﺩ ﺑﻪ‬ ‫ﻣﺒﺎﺭﮐﮥ ﻭﺻﺎﻳﺎ ّ‬ ‫ّ‬ ‫ﻋﺪﻩﺍﻯ ﺍﺯ‬ ‫ﺳﻤﺖ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍ‪ ‬ﻣﻨﺼﻮﺏ ﺳﺎﺯﻧﺪ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﻭﻫﻠﮥ ﺍﻭﻟﻰ ّ‬ ‫ّ‬ ‫ﻧﻔﻮﺱ ﺭﺍ ﭘﺲ ﺍﺯ ﻭﻓﺎﺗﺸﺎﻥ ﺑﻪ ﻣﻘﺎﻡ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍ‪ ‬ﻣﻔﺘﺨﺮ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺳﭙﺲ ﺩﺭ ﺳﺎﻟﻬﺎﻯ‬

‫ﻗﺎﺭﺍﺕ ﺧﻤﺴﻪ ﺑﻪ ﺍﻳﻦ ﺳﻤﺖ ﻣﻨﺼﻮﺏ ﻧﻤﻮﺩﻧﺪ‬ ‫ﺍﺧﻴﺮ ﺩﻭﺭﮤ ﻭﻻﻳﺖ ﺳﻰ ﻭ ﺩﻭ ﻧﻔﺲ ﻣﺒﺎﺭﮎ ﺭﺍ ﺩﺭ ّ‬

‫‪.‬ﺩﺭ ﺳﻨﻮﺍﺕ ﺑﻴﻦ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ‪ ١٩٥٧‬ﻭ ﺍﻧﺘﺨﺎﺏ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺩﺭ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﮥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺣﺮﺍﺳﺖ ﻭ ﺻﻴﺎﻧﺖ‬ ‫ﻣﻔﻮﺿﮥ‬ ‫ﻭﻇﻴﻔﮥ‬ ‫‪ ١٩٦٣‬ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍ‪‬‬ ‫ّ‬ ‫ّ‬

‫ﺟﺎﻣﻌﮥ ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ ﺍﻳﻔﺎ ﻧﻤﻮﺩﻧﺪ ) ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ . ( ٦٧‬ﺩﺭ ﻧﻮﺍﻣﺒﺮ ﺳﺎﻝ ‪ ١٩٦٤‬ﺑﻴﺖ‬ ‫ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﻋﻼﻡ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﻭﺿﻊ ﻗﺮﺍﺭﻯ ﺟﻬﺖ ﺗﻌﻴﻴﻦ ﻭ ﺍﻧﺘﺼﺎﺏ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍ‪ ‬ﻣﻤﮑﻦ‬

‫ﻣﻘﺮﺭ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺑﺮﺍﻯ ﺍﺩﺍﻣﮥ ﻭﻇﺎﻳﻒ ﺻﻴﺎﻧﺖ ﻭ ﺗﺮﻭﻳﺞ‬ ‫ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻋﻮﺽ ﺩﺭ ﺳﻨﮥ ‪ّ ١٩٦٨‬‬ ‫ﻗﺎﺭﺍﺕ ﺗﺸﮑﻴﻞ ﮔﺮﺩﺩ ﻭ‬ ‫ﺍﻣﺮﺍ‪ ‬ﮐﻪ ﺑﻪ ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ‬ ‫ﻣﺤﻮﻝ ﺷﺪﻩ ﺑﻮﺩ ﻫﻴﺄﺗﻬﺎﻯ ﻣﺸﺎﻭﺭﻳﻦ ّ‬ ‫ّ‬

‫ﺩﺍﺭﺍﻟﺘﺒﻠﻴﻎ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺭﺍ ﺩﺭ ﺍﺭﺽ ﺍﻗﺪﺱ ﺩﺭ ﺳﻨﮥ ‪ ١٩٧٣‬ﺗﺄﺳﻴﺲ ﻧﻤﻮﺩﻧﺪ ‪.‬‬ ‫ﻧﻴﺰ‬ ‫ّ‬

‫ﻗﺎﺭﺍﺕ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﺸﺎﻭﺭﻳﻦ ﻋﻀﻮ‬ ‫ﺩﺍﺭﺍﻟﺘﺒﻠﻴﻎ ﻭ ﻣﺸﺎﻭﺭﻳﻦ ّ‬ ‫ّ‬

‫ﻗﺎﺭﺍﺕ ﺍﻋﻀﺎء ﻫﻴﺄﺗﻬﺎﻯ ﻣﻌﺎﻭﻧﺖ ﺭﺍ ﺗﻌﻴﻴﻦ‬ ‫ﻣﺸﺎﻭﺭﻳﻦ ّ‬ ‫ﺹ ‪٢٣١‬‬ ‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺟﻤﻴﻊ ﺍﻳﻦ ﻧﻔﻮﺱ ﺩﺭ ﺭﺗﺒﮥ " ﻋﻠﻤﺎء " ﮐﻪ ﺩﺭ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ّ‬ ‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻗﺮﺍﺭ ﻣﻰ ﮔﻴﺮﻧﺪ ‪.‬‬

‫‪ -١٨٤‬ﺍﺭﺟﻌﻮﺍ ﻣﺎ ﻻ ﻋﺮﻓﺘﻤﻮﻩ ﻣﻦ ﺍﻟﮑﺘﺎﺏ ﺍﻟﻰ ﺍﻟﻔﺮﻉ ﺍﻟﻤﻨﺸﻌﺐ ﻣﻦ ٰﻫﺬﺍ ﺍﻻﺻﻞ ﺍﻟﻘﻮﻳﻢ‬ ‫)ﺑﻨﺪ ‪(١٧٤‬‬

‫ﺣﻖ ﺗﺒﻴﻴﻦ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﺑﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ّ ‬‬

‫) ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ ١٤٥‬ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ ( ‪.‬‬ ‫ﺍﻟﺘﺠﺮﻳﺪ )ﺑﻨﺪ‪(١٧٥‬‬ ‫‪ -١٨٥‬ﻣﮑﺘﺐ ّ‬

‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﺁﻳﮥ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻳﮑﻰ ﺍﺯ ﺍﻳﺮﺍﺩﺍﺗﻰ ﺭﺍ ﮐﻪ ﺑﻌﻀﻰ ﺍﺯ‬

‫ﺗﻤﺴﮏ ﺟﺴﺘﻨﺪ ﺭﺩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺍﻋﺮﺍﺽ ﺁﻥ ﮔﺮﻭﻩ‬ ‫ﺑﺎﺑﻴﺎﻥ ﺩﺭ ﺍﻧﮑﺎﺭ ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ ﺑﻪ ﺁﻥ ّ‬

‫ﻣﺘﮑﻰ ﺑﻪ ﻟﻮﺣﻰ ﺍﺯ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺭﺃﺱ ﺁﻥ ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ‪ :‬ﺩﺭ ﻣﮑﺘﺐ‬ ‫ّ‬ ‫ﻣﻨﻮﺭ ﻓﺮﻣﺎﻳﻨﺪ ‪ .‬ﺍﻳﻦ ﻟﻮﺡ ﺩﺭ *)ﻣﻨﺘﺨﺒﺎﺕ ﺁﻳﺎﺕ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ‬ ‫ﺧﺎﻧﻪ ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ّ ‬‬ ‫ﻧﻘﻄﮥ ﺍﻭﻟﻰ(* ﺑﻪ ﭼﺎﭖ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﺳﻦ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﻭ ﺳﺎﻝ ﺍﺯ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺑﻴﺸﺘﺮ ﺑﻮﺩﻩ‬ ‫ﺑﻪ ﻧﻈﺮ ﺍﻳﻦ ﻧﻔﻮﺱ ﭼﻮﻥ ّ‬

‫ﻭﺻﻮﻝ ﻟﻮﺡ ﺩﺭ " ﻣﮑﺘﺐ ﺧﺎﻧﻪ " ﻣﻤﮑﻦ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ‪.‬‬

‫ﺑﻨﺎ ﺑﻪ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻣﻄﻠﺐ ﻣﺰﺑﻮﺭ ﺍﺷﺎﺭﻩ ﺑﻪ ﻭﻗﺎﻳﻌﻰ ﺍﺳﺖ ﮐﻪ‬ ‫ﺹ ‪٢٣٢‬‬

‫ﺩﺭ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﮐﻪ ﻣﺎ ﻓﻮﻕ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺍﺳﺖ ﺑﻪ ﻇﻬﻮﺭ ﺭﺳﻴﺪﻩ ‪.‬‬

‫‪ -١٨٦‬ﻭ ﻗﺒﻠﻨﺎ ﻣﺎ ﺍﻫﺪﺍﻩ ﻟﻰ ﻣﻦ ٰﺍﻳﺎﺕ ﺍ‪) ‬ﺑﻨﺪ ‪(١٧٥‬‬

‫ﺍﻥ ﺍﻟﺒﻴﺎﻥ ‪...‬‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﻪ " ﻣﻦ ﻳﻈﻬﺮﻩ ﺍ‪ " ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ّ :‬‬ ‫ﻣﻨﻰ ﺍﻟﻴﮏ ﺑﻪ *)ﻣﻨﺘﺨﺒﺎﺕ ﺁﻳﺎﺕ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﻧﻘﻄﮥ ﺍﻭﻟﻰ(* ﺭﺟﻮﻉ ﺷﻮﺩ ‪.‬‬ ‫ﻫﺪﻳﺔ ّ‬

‫‪ -١٨٧‬ﻳﺎ ﻣﻸ ﺍﻟﺒﻴﺎﻥ )ﺑﻨﺪ ‪(١٧٦‬‬

‫ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ﭘﻴﺮﻭﺍﻥ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ‪.‬‬

‫ﺍﻟﻨﻮﻥ )ﺑﻨﺪ ‪(١٧٧‬‬ ‫‪ -١٨٨‬ﻳﻘﺘﺮﻥ ﺍﻟﮑﺎﻑ ﺑﺮﮐﻨﻬﺎ ّ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﺗﻮﺍﻗﻴﻌﻰ ﮐﻪ ﺣﺴﺐ ﺍﻻﻣﺮ ﻣﺒﺎﺭﮎ ﺻﺎﺩﺭ ﮔﺸﺘﻪ ﻣﻔﺎﻫﻴﻢ ﻭ ﻣﻌﺎﻧﻰ‬ ‫ّ‬ ‫ﻣﺘﺸﮑﻞ‬ ‫ﺣﺮﻭﻑ " ﮐﺎﻑ " ﻭ " ﻧﻮﻥ " ﺭﺍ ﺑﻪ ﺍﻳﻦ ﻣﻀﻤﻮﻥ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ :‬ﮐﻠﻤﮥ " ﮐﻦ "‬ ‫ّ‬ ‫ﺧﻼﻗﮥ ﺧﺪﺍﻭﻧﺪ ﮐﻪ‬ ‫ﺍﺯ ﺩﻭ ﺣﺮﻑ " ﮐﺎﻑ " ﻭ " ﻧﻮﻥ " ﺍﺳﺖ ﮐﻪ ﺍﺷﺎﺭﻩﺍﻯ ﺍﺳﺖ ﺑﻪ ﮐﻠﻤﮥ ّ‬

‫ﻗﻮﮤ ﻋﻈﻴﻢ ﺭﻭﺣﺎﻧﻰ ﺍﻭ ﺍﺳﺖ ‪.‬‬ ‫ﺁﻓﺮﻳﻨﺶ ﺑﻪ ﺍﻣﺮ ﺍﻭ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰ ﺁﻳﺪ ﻭ ﻧﻴﺰ ﺣﺎﮐﻰ ﺍﺯ ﻗﺪﺭﺕ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﻭ ّ‬

‫ﺩﺭ ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﮐﻠﻤﮥ " ﮐﻦ " ﺑﻪ ﻣﻌﻨﺎﻯ ﺻﺪﻭﺭ ﺣﮑﻢ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﻳﺠﺎﺩ ﻭ ﺧﻠﻘﺖ ﺁﻣﺪﻩ ﺍﺳﺖ ‪.‬‬

‫ﺹ ‪٢٣٣‬‬

‫ﺍﻟﻨﻈﻢ ﺍﻻﻋﻈﻢ )ﺑﻨﺪ ‪(١٨١‬‬ ‫‪ٰ -١٨٩‬ﻫﺬﺍ ّ‬

‫ﺍﻟﻰ ﻧﻈﻢ‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻃﻮﺑﻰ ﻟﻤﻦ ﻳﻨﻈﺮ ٰ‬ ‫ٰ‬

‫ﻣﺮﺩ ﻟﻪ ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﻓﻰ ﺍﻟﺒﻴﺎﻥ ‪ .‬ﺣﻀﺮﺕ‬ ‫ﻓﺎﻧﻪ ﻳﻈﻬﺮ ﻭ ﻻ ّ‬ ‫ﺭﺑﻪ ّ‬ ‫ﺑﻬﺂءﺍ‪ ‬ﻭ ﻳﺸﮑﺮ ّ‬

‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺍﻳﻦ " ﻧﻈﻢ " ﺭﺍ ﻫﻤﺎﻥ ﻧﻈﻢ ﺑﺪﻳﻌﻰ ﻣﻰ ﺩﺍﻧﻨﺪ ﮐﻪ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ّ‬ ‫ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺍﺻﻮﻝ ﻭ ﺍﺣﮑﺎﻣﻰ ﺭﺍ ﮐﻪ ﮐﺎﻓﻞ ﺍﺟﺮﺍﻯ ﺍﻳﻦ ﻧﻈﻢ ﻋﻈﻴﻢ ﺍﺳﺖ ﻧﺎﺯﻝ ﻭ ﺩﺭ ﺗﻮﺻﻴﻔﺶ ﻣﻰ‬ ‫ﺍﻟﻨﻈﻢ ﺍﻻﻋﻈﻢ ‪.‬‬ ‫ﺍﻟﻨﻈﻢ ﻣﻦ ٰﻫﺬﺍ ّ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻗﺪ ﺍﺿﻄﺮﺏ ّ‬

‫ﺧﺼﻮﺻﻴﺎﺕ ﻧﻈﻢ ﺑﺪﻳﻊ ﺟﻬﺎﻧﻰ ﺩﺭ ﺁﺛﺎﺭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻭ ﺗﻮﺍﻗﻴﻊ ﺣﻀﺮﺕ ﻭﻟﻰ‬ ‫ّ‬ ‫ﻣﺆﺳﺴﺎﺕ ﻧﻈﻢ‬ ‫ﺍﻣﺮﺍ‪ ‬ﻭ ﺩﺳﺖ ﺧﻄﻬﺎﻯ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﻣﺸﺮﻭﺣﴼ ﺑﻴﺎﻥ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪ّ .‬‬ ‫ﺍﺩﺍﺭﻯ ﺑﻬﺎﺋﻰ ﮐﻪ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺩﺍﻳﺮ ﺍﺳﺖ ﻭ ﺑﻪ ﻣﻨﺰﻟﮥ ﺍﺳﺎﺱ ﺑﻨﻴﺎﻥ ﻧﻈﻢ ﺑﺪﻳﻊ ﺣﻀﺮﺕ‬

‫ﺍﺗﺤﺎﺩﻳﮥ‬ ‫ّ‬ ‫ﺍﻳﺎﻡ ﺑﻪ ﻣﺮﺣﻠﮥ ﺑﻠﻮﻍ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ ﻭ ﺑﻪ ّ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﻣﺤﺴﻮﺏ ﺩﺭ ﺁﻳﻨﺪﮤ ّ‬

‫ﺟﻬﺎﻧﻰ ﺑﻬﺎﺋﻰ ﻣﺒّﺪﻝ ﺧﻮﺍﻫﺪ ﺷﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺟﺪﻳﺖ ﺷﺮﻭﻉ‬ ‫ﻣﺮﮐﺒﻪ ﻭ ﺗﺄﺳﻴﺴﺎﺕ‬ ‫ﺍﺻﻠﻴﻪﺍﺵ ﺑﺎ ﮐﻤﺎﻝ ﺍﺗﻘﺎﻥ ﻭ ّ‬ ‫ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﻫﻤﻴﻨﮑﻪ ﺍﺟﺰﺍء ّ‬ ‫ّ‬ ‫ﻓﻌﺎﻟﻴﺖ ﻧﻤﻮﺩ ﺩﻋﻮﻯ ﺧﻮﺩ ﺭﺍ ﻣﺒﺮﻫﻦ ﺩﺍﺷﺘﻪ ﺛﺎﺑﺖ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﮐﻪ ﻧﻪ ﺗﻨﻬﺎ ﻗﺎﺑﻠﻴﺖ ﺁﻥ‬ ‫ﺑﻪ ّ‬

‫ﺭﺍ ﺩﺍﺭﺍ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﻣﻨﺰﻟﮥ ﻫﺴﺘﮥ ﻧﻈﻢ ﺑﺪﻳﻊ ﺍﻟﻬﻰ ﻣﺤﺴﻮﺏ ﮔﺮﺩﺩ ﺑﻠﮑﻪ ﻧﻤﻮﻧﮥ ﮐﺎﻣﻞ ﺁﻥ ﺍﺳﺖ‬ ‫ﻭ ﺑﺎﻳﺪ ﺩﺭ ﻣﻴﻘﺎﺕ ﺧﻮﺩ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﻓﺮﺍ ﮔﻴﺮﺩ ‪.‬‬ ‫ﺹ ‪٢٣٤‬‬ ‫ﺍﻃﻼﻉ ﺑﻴﺸﺘﺮ ﺩﺭ ﺑﺎﺭﮤ ﺳﻴﺮ ﺗﮑﺎﻣﻠﻰ ﻧﻈﻢ ﺍﺩﺍﺭﻯ ﺑﻪ ﺗﻮﺍﻗﻴﻊ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ﺑﺮﺍﻯ ّ‬ ‫ّ‬ ‫ﮐﻪ ﺩﺭ *)ﻧﻈﻢ ﺑﺪﻳﻊ ﺟﻬﺎﻧﻰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ *( ‬ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﺭﺟﻮﻉ ﺷﻮﺩ ‪.‬‬ ‫‪ -١٩٠‬ﻳﺎ ﻣﻄﻠﻊ ﺍﻻﻋﺮﺍﺽ )ﺑﻨﺪ ‪(١٨٤‬‬

‫ﺍﻳﻦ ﺁﻳﻪ ﺍﺷﺎﺭﻩ ﺑﻪ ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﻣﻌﺮﻭﻑ ﺑﻪ ﺻﺒﺢ ﺍﺯﻝ ‪ ،‬ﻳﮑﻰ ﺍﺯ ﺑﺮﺍﺩﺭﺍﻥ ﻧﺎﺗﻨﻰ ﺣﻀﺮﺕ‬

‫ﺳﻨﴼ ﺟﻮﺍﻧﺘﺮ ﺑﻮﺩ ﻭ ﺑﻪ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﺍﻣﺮ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻫﻴﮑﻞ ﺍﻗﺪﺱ ّ‬

‫ﻣﺒﺎﺭﮐﺶ ﻗﻴﺎﻡ ﮐﺮﺩ ‪ .‬ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﺭﺍ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺗﺎ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ‬

‫ﻗﺮﻳﺐ ﺍﻟﻮﻗﻮﻉ ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ ﺯﻋﺎﻣﺖ ﺍﺳﻤﻰ ﺟﺎﻣﻌﮥ ﺑﺎﺑﻰ ﺭﺍ ﻋﻬﺪﻩ ﺩﺍﺭ ﺷﻮﺩ ‪ .‬ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﺑﻪ‬ ‫ﻣﺤﻤﺪ ﺍﺻﻔﻬﺎﻧﻰ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ (١٩٢‬ﺑﻪ ﺍﻣﺮ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺧﻴﺎﻧﺖ ﮐﺮﺩ ﻭ‬ ‫ﺍﻏﻮﺍﻯ ﺳﻴﺪ‬ ‫ّ‬

‫ﺣﺘﻰ ﺩﺭ ﺻﺪﺩ ﻗﺘﻞ‬ ‫ﻣﺪﻋﻰ ﺟﺎﻧﺸﻴﻨﻰ ﺁﻥ ﺣﻀﺮﺕ ﺷﺪ ﻭ ﺑﺮ ّ‬ ‫ّ‬ ‫ﺿﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺗﻮﻃﺌﻪ ﮐﺮﺩ ‪ّ ،‬‬ ‫ﻫﻴﮑﻞ ﺍﻃﻬﺮ ﺑﺮﺁﻣﺪ ‪ .‬ﻭﻗﺘﻰ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﺳﻤﴼ ﺍﻣﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﺩﺭﻧﻪ ﺑﻪ ﺍﻭ ﺍﻋﻼﻥ ﻓﺮﻣﻮﺩﻧﺪ‬

‫ﻋﺪﮤ ﻣﻌﺪﻭﺩﻯ‬ ‫ﺍﺩﻋﺎﻯ‬ ‫ﻣﻈﻬﺮﻳﺖ ﻧﻤﻮﺩ ﻭﻟﻰ ﻋﺎﻗﺒﺔ ﺍﻻﻣﺮ ﺑﻪ ﺟﺰ ّ‬ ‫ّ‬ ‫ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﺩﺭ ﺟﻮﺍﺏ ‪ّ ،‬‬ ‫ﺍﺩﻋﺎﻫﺎﻯ ﺍﻭ ﺭﺍ ﺭﺩ ﻧﻤﻮﺩﻧﺪ‬ ‫ﮐﻪ ﺑﻪ ﺍﻭ ﮔﺮﻭﻳﺪﻧﺪ ﻭ ﺑﻪ ﺍﺯﻟﻰ ﻣﻌﺮﻭﻑ ﺷﺪﻧﺪ ﺟﻤﻴﻊ ‪ّ ،‬‬

‫)ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ . (١٧٧‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺍﻭ ﺭﺍ ﻣﺮﮐﺰ ﻧﻘﺾ ﻋﻬﺪ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺗﻮﺻﻴﻒ‬ ‫ّ‬

‫ﻓﺮﻣﻮﺩﻧﺪ ‪) .‬ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ *)ﮔﺎﺩ ﭘﺎﺳﺰ ﺑﺎﻯ(* ‪ ،‬ﻓﺼﻞ ﺩﻫﻢ ‪( .‬‬ ‫ﺹ ‪٢٣٥‬‬ ‫ﺍﻻﻳﺎﻡ ﻟﺨﺪﻣﺔ ﺍﻻﻣﺮ )ﺑﻨﺪ ‪(١٨٤‬‬ ‫ﺭﺑﻴﻨﺎﮎ ﻓﻰ ّ‬ ‫ﺍﻟﻠﻴﺎﻟﻰ ﻭ ّ‬ ‫‪ -١٩١‬ﺍﺫﮐﺮ ﻓﻀﻞ ﻣﻮﻻﮎ ﺍﺫ ّ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ *)ﮔﺎﺩ ﭘﺎﺳﺰ ﺑﺎﻯ(* ﺑﻪ ﺍﻳﻦ ﻧﮑﺘﻪ ﺍﺷﺎﺭﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﺍﻳﺎﻡ ﮐﻮﺩﮐﻰ ﻭ ﺑﻠﻮﻍ ﺍﻭ ﺭﺍ‬ ‫ﺩﺭ‬ ‫ﻭ‬ ‫ﺑﻮﺩﻧﺪ‬ ‫ﺑﺰﺭﮔﺘﺮ‬ ‫ﻳﺤﻴﻰ‬ ‫ﻣﻴﺮﺯﺍ‬ ‫ﺍﺯ‬ ‫ﺳﺎﻝ‬ ‫ﺳﻴﺰﺩﻩ‬ ‫ﺑﻬﺎءﺍ‪‬‬ ‫ّ‬ ‫ﺗﺤﺖ ﺭﻋﺎﻳﺖ ﻭ ﺩﻻﻟﺖ ﺧﻮﻳﺶ ﺩﺍﺷﺘﻨﺪ ‪.‬‬

‫‪ -١٩٢‬ﻗﺪ ﺍﺧﺬ ﺍ‪ ‬ﻣﻦ ﺍﻏﻮﺍﮎ )ﺑﻨﺪ ‪(١٨٤‬‬ ‫ﺩﺟﺎﻝ ﺍﻣﺮ‬ ‫ﻣﺤﻤﺪ ﺍﺻﻔﻬﺎﻧﻰ ﮐﻪ ﺣﻀﺮﺕ‬ ‫ﺳﻴﺪ‬ ‫ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺍﻭ ﺭﺍ ّ‬ ‫ّ‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﺑﻪ ّ‬ ‫ّ‬ ‫ﻣﺤﻤﺪ ﺍﺯ ﻧﻈﺮ ﺍﺧﻼﻗﻰ ﻣﻨﺤﻂ ﻭ ﺟﺎﻩ ﻃﻠﺐ ﻭ ﻫﻤﺎﻥ ﺷﺨﺼﻰ ﺑﻮﺩ ﮐﻪ‬ ‫ﺳﻴﺪ‬ ‫ّ‬ ‫ﺑﻬﺎﺋﻰ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ‪ّ .‬‬

‫ﻣﻈﻬﺮﻳﺖ ﮐﻨﺪ ﻭ ﺑﻪ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﺍﺩﻋﺎﻯ‬ ‫ّ‬ ‫ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﺭﺍ ﺍﻏﻮﺍ ﮐﺮﺩ ﮐﻪ ّ‬

‫ﻣﺤﻤﺪ ﮔﺮ ﭼﻪ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﻣﻴﺮﺯﺍ ﻳﺤﻴﻰ ﺑﻮﺩ ‪ ،‬ﻭﻟﻰ‬ ‫ﺳﻴﺪ‬ ‫ّ‬ ‫ﺑﺮﺧﻴﺰﺩ )ﻳﺎﺩﺩﺍﺷﺖ ﺷﻤﺎﺭﮤ ‪ّ . (١٩٠‬‬

‫ﺿﺪ‬ ‫ﻋﮑﺎ ﺗﺒﻌﻴﺪ ﺷﺪ ﻭ ﺩﺭ ﺁﻧﺠﺎ ﺑﻪ ﺗﺤﺮﻳﮑﺎﺕ ﻭ ﺗﻮﻃﺌﻪ ﻫﺎﻯ ﺧﻮﺩ ﺑﺮ ّ‬ ‫ﺑﺎ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺑﻪ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﺩﺍﻣﻪ ﺩﺍﺩ ‪ .‬ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ *)ﮔﺎﺩ ﭘﺎﺳﺰ ﺑﺎﻯ(* ﻋﻮﺍﻣﻠﻰ ﺭﺍ‬ ‫ّ‬ ‫ﮐﻪ ﺑﻪ ﻣﺮﮒ ﺍﻭ ﻣﻨﺠﺮ ﺷﺪ ﺗﺸﺮﻳﺢ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺗﺮﺟﻤﮥ ﺁﻥ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﺍﺳﺖ ‪:‬‬

‫ﭼﻨﻴﻦ ﻣﻌﻠﻮﻡ ﺑﻮﺩ ﮐﻪ ﺣﻴﺎﺕ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺭﺍ ﺧﻄﺮﻯ‬ ‫ﺹ ‪٢٣٦‬‬

‫ﻣﮑﺮﺭﴽ ﮐﺘﺒﴼ ﻭ ﺷﻔﺎﻫﴼ ﭘﻴﺮﻭﺍﻥ ﺧﻮﻳﺶ ﺭﺍ‬ ‫ﺟﺪﻳﺪ ﺗﻬﺪﻳﺪ ﻣﻰ ﻧﻤﺎﻳﺪ ‪ .‬ﻫﺮ ﭼﻨﺪ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ‬ ‫ّ‬

‫ﺣﺘﻰ‬ ‫ﻗﻮﻳﴼ ﺍﻧﺬﺍﺭ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺩﺷﻤﻨﺎﻥ ﺟﻔﺎﮐﺎﺭ ﻫﺮﮔﺰ ﺍﻧﺘﻘﺎﻡ ﻧﺠﻮﻳﻨﺪ ﻭ ّ‬ ‫ّ‬

‫ﻋﺮﺏ ﺳﺮﮐﺸﻰ ﺭﺍ ﮐﻪ ﺑﻪ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺍﻗﺒﺎﻝ ﮐﺮﺩﻩ ﺑﻮﺩ ﻭ ﺑﺮﺍﻯ ﺍﺳﺘﺨﻼﺹ ﻣﻮﻻﻯ ﻣﺤﺒﻮﺑﺶ ﺍﺯ‬

‫ﻣﺼﺎﺋﺐ ﻭﺍﺭﺩﻩ ‪ ،‬ﻓﮑﺮ ﺍﻧﺘﻘﺎﻡ ﺩﺭ ﺳﺮ ﻣﻰ ﭘﺮﻭﺭﺍﻧﻴﺪ ﺑﻪ ﺑﻴﺮﻭﺕ ﺭﻭﺍﻧﻪ ﻓﺮﻣﻮﺩﻧﺪ ‪ ،‬ﺑﺎ ﻭﺟﻮﺩ‬ ‫ﺍﻳﻦ ﺗﺄﮐﻴﺪﺍﺕ ‪ ،‬ﻫﻔﺖ ﻧﻔﺮ ﺍﺯ ﻣﺠﺎﻭﺭﻳﻦ ﺩﺭ ﺧﻔﺎ ﺳﻪ ﻧﻔﺮ ﺍﺯ ﺳﺘﻤﮑﺎﺭﺍﻥ ﺭﺍ ﮐﻪ ﺍﺯ ﺟﻤﻠﻪ‬

‫ﻣﺤﻤﺪ ﻭ ﺁﻗﺎ ﺟﺎﻥ )ﻣﻌﺮﻭﻑ ﺑﻪ ﮐﺞ ﮐﻼﻩ( ﺑﻮﺩﻧﺪ ﺑﻪ ﻗﺘﻞ ﺭﺳﺎﻧﺪﻧﺪ ‪.‬‬ ‫ﺳﻴﺪ‬ ‫ّ‬ ‫ّ‬

‫ﻭﺣﺸﺖ ﻭ ﺍﺿﻄﺮﺍﺑﻰ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﻋﻤﻞ ‪ ،‬ﺟﺎﻣﻌﮥ ﺳﺘﻤﺪﻳﺪﮤ ﻳﺎﺭﺍﻥ ﺍﻟﻬﻰ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺖ ﭼﻨﺎﻥ‬ ‫ﺗﺄﺛﺮ ﻗﻠﺐ ﺍﻃﻬﺮ ﺑﻰ ﻧﻬﺎﻳﺖ ﺷﺪﻳﺪ ﺑﻮﺩ ﭼﻨﺎﻧﮑﻪ ﺩﺭ‬ ‫ﺑﻮﺩ ﮐﻪ ﻭﺻﻒ ﻧﺘﻮﺍﻥ ﮐﺮﺩ ‪.‬‬ ‫ﺗﮑﺪﺭ ﻭ ّ‬ ‫ّ‬ ‫ﺗﺄﺛﺮﺍﺕ ﺧﻮﻳﺶ ﭼﻨﻴﻦ ﻣﻰ‬ ‫ﻟﻮﺣﻰ ﮐﻪ ﺍﻧﺪﮐﻰ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ ﺩﺭ ﺑﺎﺭﮤ ّ‬

‫ﮐﻞ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺿﻴﻦ " ﻭ "‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ‪ " :‬ﻟﻮ ﺍﺫﮐﺮ ﺣﺮﻓﴼ ﻣﻨﻪ ﻟﺘﻨﻔﻄﺮ ﻋﻨﻪ ّ ٰ‬ ‫ﻳﻨﺪﮎ ّ‬ ‫ّ‬

‫ﺍﻟﺬﻳﻦ‬ ‫ﺿﺮﻯ ﺳﺠﻨﻰ ﺑﻞ ﻋﻤﻞ ّ‬ ‫ﺟﺒﻞ ﺷﺎﻣﺦ ﺭﻓﻴﻊ " ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ " :‬ﻟﻴﺲ ّ‬ ‫ﻳﻨﺴﺒﻮﻥ ﺍﻧﻔﺴﻬﻢ ﺍﻟﻰ ﻭ ﻳﺮﺗﮑﺒﻮﻥ ﻣﺎ ﻧﺎﺡ ﺑﻪ ﻗﻠﺒﻰ ﻭ ﻗﻠﻤﻰ " ‪.‬‬ ‫ّ‬ ‫ﺹ ‪٢٣٧‬‬

‫ﺍﻟﻠﻐﺎﺕ ‪ ...‬ﻭ ٰ‬ ‫ﮐﺬﻟﮏ ﻣﻦ ﺍﻟﺨﻄﻮﻁ )ﺑﻨﺪ ‪(١٨٩‬‬ ‫‪ -١٩٣‬ﺍﺧﺘﺎﺭﻭﺍ ﻟﻐﺔ ﻣﻦ ّ‬

‫ﺧﻂ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺷﻮﺩ ﻭ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺍﻣﺮ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻳﮏ ﺯﺑﺎﻥ ﻭ ﻳﮏ ّ‬ ‫ﺗﺤﻘﻖ ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺩﻭ ﻣﺮﺣﻠﻪ ﭘﻴﺶ ﺑﻴﻨﻰ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﻣﺮﺣﻠﮥ ﺍﻭﻝ‬ ‫ﺑﺮﺍﻯ‬ ‫ّ‬

‫ﺍﺧﺘﻴﺎﺭ ﻳﮑﻰ ﺍﺯ ﺯﺑﺎﻧﻬﺎﻯ ﻣﺘﺪﺍﻭﻝ ﻳﺎ ﺍﺧﺘﺮﺍﻉ ﺯﺑﺎﻧﻰ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﻋﻼﻭﻩ ﺑﺮ ﺯﺑﺎﻥ ﻣﺎﺩﺭﻯ ﺩﺭ‬

‫ﻣﻮﻇﻒ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﺯ ﻃﺮﻳﻖ‬ ‫ﺗﻤﺎﻡ ﻣﺪﺍﺭﺱ ﻋﺎﻟﻢ ﺗﺪﺭﻳﺲ ﺷﻮﺩ ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﻭﻝ ﻋﺎﻟﻢ ﺭﺍ ّ‬ ‫ﭘﺎﺭﻟﻤﺎﻧﻬﺎﻯ ﺧﻮﺩ ﻗﺮﺍﺭ ﺍﻳﻦ ﺍﻣﺮ ﻋﻈﻴﻢ ﺭﺍ ﺑﺪﻫﻨﺪ ‪ .‬ﻣﺮﺣﻠﮥ ﺛﺎﻧﻰ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﺴﺘﻘﺒﻞ‬

‫ﺑﻌﻴﺪ ﻳﮏ ﺯﺑﺎﻥ ﻭ ﻳﮏ ﺧﻂ ﺩﺭ ﺟﻤﻴﻊ ﻋﺎﻟﻢ ﻣﺘﺪﺍﻭﻝ ﮔﺮﺩﺩ ‪.‬‬

‫ﺍﻧﺎ ﺟﻌﻠﻨﺎ ﺍﻻﻣﺮﻳﻦ ﻋﻼﻣﺘﻴﻦ ﻟﺒﻠﻮﻍ ﺍﻟﻌﺎﻟﻢ )ﺑﻨﺪ ‪(١٨٩‬‬ ‫‪ّ -١٩٤‬‬

‫ﻣﻌﻴﻦ ﺷﺪﻩ ﻇﻬﻮﺭ ﺻﻨﻌﺖ ﻣﮑﻨﻮﻧﻪ ﺍﺳﺖ‬ ‫ﻋﻼﻣﺖ ﺍﻭﻝ ﮐﻪ ﺩﺭ ﺁﺛﺎﺭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺑﺮﺍﻯ ﺑﻠﻮﻍ ﻋﺎﻟﻢ ّ‬

‫ﻣﺘﻀﻤﻦ ﮐﺸﻒ ﻃﺮﻳﻖ ﮐﺎﻣﻠﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﺗﺒﺪﻳﻞ ﻋﻨﺎﺻﺮ ﻭ ﮐﺸﻒ ﺍﻳﻦ ﺻﻨﻌﺖ ﻋﻼﻣﺖ ﭘﻴﺸﺮﻓﺖ‬ ‫ﻭ ﺁﻥ‬ ‫ّ‬ ‫ﺍﻳﺎﻡ ﺍﺳﺖ ‪.‬‬ ‫ﺣﻴﺮﺕ ﺍﻧﮕﻴﺰ ﻋﻠﻮﻡ ﻭ ﺻﻨﺎﻳﻊ ﺩﺭ ﺁﻳﻨﺪﮤ ّ‬

‫ﺩﺭ ﺑﺎﺭﮤ ﻋﻼﻣﺖ ﺛﺎﻧﻰ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ّ‬ ‫ﺧﻂ‬ ‫ﺍﻗﺪﺱ ﺍﺧﺘﻴﺎﺭ ﻳﮏ ﻟﺴﺎﻥ ﻭ ﻳﮏ ّ‬

‫ﺹ ‪٢٣٨‬‬

‫ﺭﺍ ﺑﺮﺍﻯ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ‪ .‬ﺍﺟﺮﺍﻯ ﺍﻳﻦ ﺣﮑﻢ ‪ ،‬ﻃﺒﻖ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ‪ ،‬ﻳﮑﻰ ﺍﺯ‬ ‫ﻋﻼﺋﻢ ﺑﻠﻮﻍ ﻋﺎﻟﻢ ﺍﺳﺖ ‪) .‬ﺗﺮﺟﻤﻪ(‬

‫ﺗﺤﻘﻖ ﺑﻠﻮﻍ ﻋﺎﻟﻢ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺳﺒﺐ ﻣﺰﻳﺪ ﺑﺼﻴﺮﺕ ﺍﺳﺖ ‪:‬‬ ‫ﻭ ﻧﻴﺰ ﺩﺭ ﻣﻮﺭﺩ ﻣﺮﺍﺣﻞ‬ ‫ّ‬ ‫ﺗﺤﻤﻞ ﺍﻣﺮ ﺳﻠﻄﻨﺖ ﻧﻨﻤﺎﻳﺪ ﺳﻠﻄﻨﺖ ﺑﻤﺎﻧﺪ ﻭ‬ ‫ﺍﺯ ﺟﻤﻠﻪ ﻋﻼﻣﺖ ﺑﻠﻮﻍ ﺩﻧﻴﺎ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻧﻔﺴﻰ‬ ‫ّ‬ ‫ﺑﺮﻳﻪ ‪.‬‬ ‫ﺍﺣﺪﻯ ﺍﻗﺒﺎﻝ ﻧﮑﻨﺪ ﮐﻪ ﻭﺣﺪﻩ‬ ‫ﺍﻳﺎﻡ ﻇﻬﻮﺭ ﻋﻘﻞ ﺍﺳﺖ ﻣﺎ ﺑﻴﻦ ّ‬ ‫ﺍﻳﺎﻡ ّ‬ ‫ﺗﺤﻤﻞ ﺁﻥ ﻧﻤﺎﻳﺪ ‪ .‬ﺁﻥ ّ‬ ‫ّ‬

‫ﺗﺤﻘﻖ ﺑﻠﻮﻍ ﻋﺎﻟﻢ ﺑﺎ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺗﺸﮑﻴﻞ‬ ‫ﻃﺒﻖ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪‬‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺤﺮﮐﮥ ﺑﻰ ﺳﺎﺑﻘﻪﺍﻯ ﺩﺭ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺧﻼﻗﻰ ﻭ‬ ‫ﺍﺗﺤﺎﺩﻳﮥ ﺟﻬﺎﻧﻰ ﻭ ﺍﻳﺠﺎﺩ ﻧﻴﺮﻭﻯ‬ ‫ّ‬ ‫ّ‬ ‫ﻋﻘﻼﻧﻰ ﻧﻮﻉ ﺑﺸﺮ ﻣﻘﺎﺭﻥ ﺍﺳﺖ ‪.‬‬