Mufavidat

‫ﺍﻟﻨﻮﺭ ﺍﻻﺑﻬﻰ ﻓﻰ‬ ‫ّ‬

‫ﻣﻔﺎﻭﺿﺎﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫ﮔﻔﺘﮕﻮ ﺑﺮ ﺳﺮ ﻧﺎﻫﺎﺭ‬

‫ﺑﺎﻫﺘﻤﺎﻡ‬

‫ﺁﻣﺮﻳﮑﺎﻧﻴﻪ‬ ‫ﮐﻠﻴﻔﻮﺭﺩ ﺑﺎﺭﻧﻰ‬ ‫ّ‬ ‫ﺟﻤﻊ ﺁﻭﺭﻯ ﻭ ﻧﺸﺮ ﮔﺮﺩﻳﺪ‬

‫ﺩﺭ ﻣﻄﺒﻌﮥ ﺑﺮﻳﻞ ﺩﺭ ﺷﻬﺮ ﻟﻴﺪﻥ ﺍﺯ ﻣﻤﺎﻟﮏ ﻫﻼﻧﺪ ﺑﻄﺒﻊ ﺭﺳﻴﺪ‬ ‫ﺳﻨﮥ ‪ ‬ﻡ‪.‬‬ ‫ﺹ ﺍﻟﻒ‬

‫ﻣﻘﺪﻣﮥ ﻧﺎﺷﺮ ﮐﺘﺎﺏ‪‬‬ ‫‪ّ ‬‬ ‫ﺑﺴﻤﻪ ﺗﻌﺎﻟﻰ‬

‫ﺣﻤﺪ ﻭ ﺳﭙﺎﺱ ﺧﺪﺍﻭﻧﺪﻯ ﺭﺍ ﺳﺰﺍﺳﺖ ﮐﻪ ﺍﺯ ﮐﻤﺎﻝ ﻋﻨﺎﻳﺖ ﺧﻮﺩ‬

‫ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ﭘﻴﺮﺍﻳﮥ ﻋﻘﻞ ﺑﻴﺎﺭﺍﺳﺖ ﻭ ﺑﺪﺍﻥ ﻭﺳﻴﻠﻪ ﺍﻭ ﺭﺍ ﺑﺎﮐﺘﺸﺎﻑ ﺍﺳﺮﺍﺭ‬ ‫ﻣﺸﻴﺖ‬ ‫ﮐﺎﻳﻨﺎﺕ ﻭ ﻣﻌﺮﻓﺖ ﺭﻣﻮﺯ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺧﻮﺩ ﻫﺪﺍﻳﺖ ﻓﺮﻣﻮﺩ ﻭ ّ‬

‫ﺍﺯﻟﻴﻪ ﺍﺵ ﺑﺮ ﺁﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﮐﻪ ﺩﺭﻳﻦ ﺩﻭﺭ ﺍﻋﻠﻰ ﮐﻪ ﻣﻈﻬﺮ ﺷﺮﻭﻕ‬ ‫ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻣﺮﺗﺒﻂ ﮔﺮﺩﺩ ﻭ‬ ‫ﻧﻮﺭ ﺍﺑﻬﻰ ﺍﺳﺖ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺑﻪ ﺭﺍﺑﻄﮥ‬ ‫ّ‬

‫ﺍﺧﺘﻼﻓﺎﺕ ﻣﺬﻫﺒﻰ ﻭ ﺩﻳﻨﻰ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ ﻗﻮﻣﻰ ﻭ ﻭﻃﻨﻰ ﻣﺮﺗﻔﻊ ﺷﻮﺩ ﻭ‬

‫ﻋﺎﻣﮥ ﻧﻮﻉ ﺑﺸﺮ ﺭﺍ ﻳﮏ ﻭﻃﻦ ﻣﺸﺘﺮﮎ ﮔﺮﺩﺩ‪ .‬ﺑﻠﻰ ﺩﺭﻳﻦ ﻳﻮﻡ‬ ‫ﺳﻄﺢ ﺍﺭﺽ ّ‬ ‫ﮐﻞ ﻋﺒﺎﺩ ﺍ‪ ‬ﺍﻭﺭﺍﻕ ﻳﮏ ﻏﺼﻦ ﺍﻧﺪ ﻭ ﻗﻄﺮﺍﺕ ﻳﮏ ﺑﺤﺮ‪.‬‬ ‫ﺑﺪﻳﻊ ّ‬

‫ﻗﻠﺖ ﺳﺮﻣﺎﻳﮥ‬ ‫ﻣﻨﺖ ﺑﻰ ﭘﺎﻳﺎﻥ ﺧﺪﺍﻯ ﺭﺍ ﻧﻴﺰ ﮐﻪ ﺍﻳﻦ ﮐﻤﻴﻨﮥ ﺑﻰ ﻣﻘﺪﺍﺭ ﺭﺍ ﺑﺎ ّ‬ ‫ّ‬

‫ﻃﺎﻋﺖ ﻭ ﻋﺪﻡ ﺷﺎﻳﺴﺘﮕﻰ ﻭ ﻟﻴﺎﻗﺖ ﺑﻔﻴﺾ ﻣﻼﻗﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء‬ ‫ﻓﻴﺎﺽ ﺁﻥ‬ ‫ﺭﻭﺣﻰ ﻟﺘﺮﺍﺏ ﺍﻗﺪﺍﻣﻪ ﺍﻟﻔﺪﺍء ّ‬ ‫ﻣﻮﻓﻖ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺍﺯ ﺩﺳﺖ ّ‬

‫ﺳﺎﻗﻰ ﺍﺯﻝ ﮐﺄﺱ ﻣﻌﺎﻧﻰ ﻧﻮﺷﺎﻧﻴﺪ‪.‬‬

‫ﺗﺸﺮﻑ‬ ‫ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﺍﻳﻦ ﮐﻤﻴﻨﻪ ﭼﻨﺪﻳﻦ ﻣﺮﺗﺒﻪ ﺑﺰﻳﺎﺭﺕ ﺍﺭﺽ ﻣﻘﺼﻮﺩ ّ‬

‫ﺟﺴﺖ ﻭ ﺑﻪ ﻣﻨﺘﻬﺎﻯ ﺁﻣﺎﻝ ﻭ ﺍﻣﺎﻧﻰ ﺧﻮﺩ ﻧﺎﻳﻞ ﺁﻣﺪ ﺷﻮﻕ ﺩﺭﮎ ﺣﻘﺎﻳﻖ‬

‫ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﻏﺘﺮﺍﻑ ﺍﺯ ﺁﻥ ﺑﺤﺮ ﺑﻴﮑﺮﺍﻥ ﻣﻌﺎﻧﻰ ﺳﺮﺍﭘﺎﻯ ﺩﻝ ﺍﻭ ﺭﺍ ﻓﺮﻭ‬

‫ﺍﻟﻬﻴﻪ‬ ‫ﮔﺮﻓﺖ ﭘﺎﺭﻩ ﺍﻯ ﺳﺆﺍﻻﺕ ﺩﺭ ﺧﺼﻮﺹ ﺍﻣﺮ ﺍﺑﻬﻰ ﻭ ﺳﺎﻳﺮ ﻣﺴﺎﺋﻞ ّ‬ ‫ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﻧﻤﻮﺩ ﻭ ﺍﻳﺸﺎﻥ ﺑﺎ ﻧﻬﺎﻳﺖ ﺭﺃﻓﺖ ﻭ ﻋﺎﻃﻔﺖ ﺑﺎ ﻭﺟﻮﺩ‬

‫ﻳﻮﻣﻴﻪ ﮐﻪ ﺁﻧﻰ ﺍﺯ ﺁﻥ ﺭﺍﺣﺖ ﻧﺒﻮﺩﻧﺪ ﺟﻮﺍﺏ ﺟﻤﻴﻊ ﺳﺆﺍﻻﺕ‬ ‫ﻣﺸﺎﻏﻞ ﺩﺍﺋﻤﮥ‬ ‫ّ‬ ‫ﺍﻭ ﺭﺍ ﺩﺭ ﺧﻮﺭ ﻓﻬﻢ ﻭﻯ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻭ ﺑﻪ ﻣﻼﺣﻈﮥ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﮐﻤﻴﻨﻪ‬

‫ﺗﺄﻣﻞ‬ ‫ﺗﻮﺍﻧﺪ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻔﺮﺍﻏﺖ ﻭ ﻓﺮﺻﺖ ﺩﺭ ﺁﻥ ﻣﺴﺎﺋﻞ ﻏﺎﻣﻀﻪ ّ‬

‫ﻣﻌﻴﻦ ﮔﺮﺩﻳﺪ ﮐﻪ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ‬ ‫ﻧﻤﺎﻳﺪ ﻳﮏ ﻧﻔﺮ ﮐﺎﺗﺐ ﺗﻨﺪ ﻧﻮﻳﺲ ّ‬ ‫ﺗﮑﻠﻢ ﺑﻘﻴﺪ ﮐﺘﺎﺑﺖ ﺩﺭ ﻣﻰ ﺁﻭﺭﺩ‪.‬‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﺍ ﺩﺭ ﺣﻴﻦ ّ‬

‫ﭼﻮﻥ ﺍﻳﻦ ﮐﻤﻴﻨﻪ ﺭﺍ ﺍﺯ ﻣﻌﺮﻓﺖ ﺯﺑﺎﻥ ﭘﺎﺭﺳﻰ ﻧﺼﻴﺐ ﻭﺍﻓﻰ ﻧﺒﻮﺩ ﻭ ﺍﺯ‬ ‫ﺹﺏ‬

‫ﺣﻈﻰ ﮐﺎﻓﻰ ﻧﻪ ﺣﻀﺮﺕ‬ ‫ﺍﻟﻬﻴﻪ ّ‬ ‫ﺧﻮﺽ ﺩﺭ ﻋﺒﺎﺏ ﻣﺴﺎﺋﻞ ﻣﻌﻀﻠﮥ ّ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﻭﺣﻰ ﻟﻪ ﺍﻟﻔﺪﺍء ﻏﺎﻟﺐ ﺍﻭﻗﺎﺕ ﻣﺠﺒﻮﺭ ﺷﺪﻩ ﺍﻧﺪ ﮐﻪ ﻋﻴﻦ ﻳﮏ‬

‫ﻣﺘﻌﺪﺩﻩ ﺗﮑﺮﺍﺭ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﻤﺎﻥ ﺍﺳﺘﻌﺎﺭﺍﺕ ﻭ ﺗﺸﺒﻴﻬﺎﺕ ﺭﺍ‬ ‫ﻣﻄﻠﺐ ﺭﺍ ﺩﺭ ﻣﻮﺍﺿﻊ‬ ‫ّ‬ ‫ﻣﻌﻴﻦ ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﺍﻧﺪ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﻮﺿﻮﻋﺎﺕ‬ ‫ﮐﻪ ﺩﺭ ﻳﮏ ﻣﻮﺿﻮﻉ ّ‬

‫ﺩﻳﮕﺮ ﺍﺳﺘﻌﻤﺎﻝ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺎ ﺁﻧﮑﻪ ﭼﻨﻴﻦ ﺣﻘﺎﻳﻖ ﻋﺎﻟﻴﻪ ﺭﺍ ﺍﻧﺸﺎء ﻋﺎﻟﻰ ﺩﺭ‬

‫ﺧﻮﺭ ﺍﺳﺖ ﻋﺒﺎﺭﺍﺕ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮐﻤﺎﻝ ﺑﺴﺎﻃﺖ ﻭ ﺳﺎﺩﮔﻰ ﺑﻴﺎﻥ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﺑﺎﺭﻯ ﭘﺲ ﺍﺯ ﭼﻨﺪﻯ ﻣﺠﻤﻮﻋﮥ ﻭﺟﻴﺰﻩ ﺍﻯ ﺍﺯ ﺁﻥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺑﻬﺎ ﻓﺮﺍﻫﻢ‬ ‫ﻣﺘﻤﺘﻊ‬ ‫ﺗﺄﻣﻞ ﺩﺭ ﺣﻘﺎﻳﻖ ﺑﺎﻫﺮﮤ ﺁﻥ‬ ‫ّ‬ ‫ﮔﺮﺩﻳﺪ ﻭ ﺍﻳﻦ ﮐﻤﻴﻨﻪ ﻫﻤﻮﺍﺭﻩ ﺍﺯ ّ‬

‫ﻣﻰ ﮔﺸﺖ‪ .‬ﭘﺲ ﭼﻨﺎﻥ ﺑﺨﺎﻃﺮ ﻭﻯ ﺭﺳﻴﺪ ﮐﻪ ﺳﺎﻳﺮ ﺗﺸﻨﮕﺎﻥ ﺯﻻﻝ ﻣﻌﺮﻓﺖ ﺭﺍ‬ ‫ﮐﻞ ﻧﻔﻮﺱ ﺭﺍ ﺍﺯ‬ ‫ﻧﻴﺰ ﺍﺯ ﺍﻳﻦ ﺁﺏ ﺣﻴﺎﺕ ﺟﺎﻭﺩﺍﻧﻰ ﺑﻰ ﺑﻬﺮﻩ ﻧﮕﺬﺍﺭﺩ ﻭ ّ‬

‫ﺍﺣﺒﺎﺏ ﻭ ﺍﻏﻴﺎﺭ ﻭ ﺍﻗﺎﺻﻰ ﻭ ﺍﺩﺍﻧﻰ ﺍﺯ ﻣﻨﺪﺭﺟﺎﺕ ﺣﻘﺎﻳﻖ ﺁﻳﺎﺕ ﺁﻥ ﻣﻨﺒﻊ‬

‫ﻓﻴﺾ ﺳﺮﻣﺪﻯ ﻣﺴﺘﻔﻴﺾ ﮔﺮﺩﺍﻧﺪ‪ .‬ﻟﻬﺬﺍ ﺍﺯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﺧﺼﺖ‬ ‫ﺧﻮﺍﺳﺖ ﮐﻪ ﺁﻥ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺑﻬﺎ ﺭﺍ ﺑﻬﻴﺄﺕ ﮐﺘﺎﺑﻰ ﻃﺒﻊ ﻭ ﻧﺸﺮ ﺳﺎﺯﺩ‬

‫ﻭ ﻓﺎﺋﺪﮤ ﺁﻧﺮﺍ ﺑﻌﻤﻮﻡ ﻧﺎﺱ ﺑﺮﺳﺎﻧﺪ‪.‬‬

‫ﭘﺲ ﺍﺯ ﺗﺤﺼﻴﻞ ﺍﺟﺎﺯﻩ ﺑﻪ ﺗﺮﺗﻴﺐ ﻭ ﻧﻈﻢ ﺁﻥ ﻓﺼﻮﻝ ﻣﺸﻐﻮﻝ ﮔﺮﺩﻳﺪ ﻭ‬

‫ﻻﻟﻰ ﻣﻨﺜﻮﺭ ﺑﻰ ﻧﻈﺎﻡ ﺩﺭ ﮔﻮﺷﻪ ﺍﻯ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﺩﺭ‬ ‫ﺁﻥ ﺑﻴﺎﻧﺎﺕ ﺭﺍ ﮐﻪ ﻣﺎﻧﻨﺪ ٓ‬

‫ﺳﻠﮏ ﻧﻈﻢ ﻭ ﺗﺮﺗﻴﺒﻰ ﮐﻪ ﺑﻨﻈﺮ ﻗﺎﺻﺮ ﺍﻭ ﻣﻨﺎﺳﺐ ﺗﺮ ﻭ ﻻﻳﻖ ﺗﺮ ﻣﻰ ﻧﻤﻮﺩ ﻣﻨﺨﺮﻁ‬ ‫ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺑﻄﺒﻊ ﻭ ﻧﺸﺮ ﺁﻥ ﺍﻗﺪﺍﻡ ﻧﻤﻮﺩ ﻭ ﺍﺭﺑﺎﺏ ﻓﻀﻞ ﻭ ﻣﻌﺮﻓﺖ ﺭﺍ‬ ‫ﮔﻨﺠﻰ ﺷﺎﻳﮕﺎﻥ ﺑﺮﺍﻳﮕﺎﻥ ﺍﺭﻣﻐﺎﻥ ﺁﻭﺭﺩ‪ .‬ﻭ ﺍﻣﻴﺪﻭﺍﺭ ﺍﺳﺖ ﮐﻪ ﺑﻮﺳﻴﻠﮥ‬

‫ﻣﻨﻮﺭ ﺳﺎﺧﺘﻪ ﻭ‬ ‫ﺍﻳﻦ ﮐﺘﺎﺏ ﺍﻣﺮ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﮐﻪ ﺍﻟﻴﻮﻡ ﺟﻤﻴﻊ ﺁﻓﺎﻕ ﺭﺍ ّ‬

‫ﮐﺎﻓﮥ ﻧﻔﻮﺱ ﮔﺮﺩﺩ ﻭ ﺻﻴﺖ‬ ‫ﻭﺟﻬﮥ ﻋﺎﻟﻢ ﺭﺍ ﺩﮔﺮﮔﻮﻥ ﻧﻤﻮﺩﻩ ﮔﻮﺷﺰﺩ ّ‬ ‫ﺍﻟﺴﻼﻡ ‪،‬‬ ‫ﻋﺎﻟﻤﮕﻴﺮ ﺁﻥ ﺑﻤﺴﺎﻣﻊ ﺩﻭﺭ ﻭ ﻧﺰﺩﻳﮏ ﺑﺮﺳﺪ ﻭ ّ‬

‫ﺍﻣﺮﻳﮑﺎﻧﻴﻪ‬ ‫ﮐﻠﻴﻔﻮﺭﺩ ﺑﺎﺭﻧﻰ‬ ‫ّ‬

‫ﭘﺎﺭﻳﺲ ‪ ١٦‬ﮊﺍﻧﻮﻳﻪ ‪١٩٠٨‬‬

‫ﺍﻟﺤﺠﻪ ‪١٣٢٥‬‬ ‫‪ ١١‬ﺫﻯ‬ ‫ّ‬

‫ﺹ‪١‬‬ ‫ﺍﻭﻝ‬ ‫ﻗﺴﻢ ّ‬ ‫ﻣﻘﺎﻻﺕ‬

‫ﺗﺮﻗﻰ ﻭ ﺗﺮﺑﻴﺖ ﻧﻮﻉ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺩﺭ ﺗﺄﺛﻴﺮ ﺍﻧﺒﻴﺎ ﺩﺭ ّ‬ ‫)ﮔﻔﺘﮕﻮ ﺩﺭ ﺳﺮ ﻧﺎﻫﺎﺭ(‬

‫ﺹ‪٢‬‬ ‫ﺍﻭﻝ‬ ‫ﻗﺴﻢ ّ‬ ‫ﻣﻘﺎﻻﺕ‬

‫ﺗﺮﻗﻰ ﻭ ﺗﺮﺑﻴﺖ ﻧﻮﻉ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺩﺭ ﺗﺄﺛﻴﺮ ﺍﻧﺒﻴﺎ ﺩﺭ ّ‬ ‫‪١-١‬‬

‫ﻃﺒﻴﻌﺖ ﺩﺭ ﺗﺤﺖ ﻗﺎﻧﻮﻥ ﻋﻤﻮﻣﻴﺴﺖ‬ ‫ﻫﻮ ﺍ‪‬‬ ‫ُ َ‬

‫ﮐﻴﻔﻴﺘﻰ ﺍﺳﺖ ﻭ ﻳﺎ ﺣﻘﻴﻘﺘﻰ ﺍﺳﺖ ﮐﻪ ﺑﻈﺎﻫﺮ ﺣﻴﺎﺕ ﻭ ﻣﻤﺎﺕ‬ ‫ﻃﺒﻴﻌﺖ‬ ‫ّ‬ ‫ٍ‬ ‫ﮐﺎﻓﮥ ﺍﺷﻴﺎء ﺭﺍﺟﻊ ﺑﺎﻭﺳﺖ ‪ .‬ﻭ ﺍﻳﻦ‬ ‫ﻭ‬ ‫ﺑﻌﺒﺎﺭﺓ ﺍﺧﺮﻯ ﺗﺮﮐﻴﺐ ﻭ ﺗﺤﻠﻴﻞ ّ‬

‫ﻃﺒﻴﻌﺖ ﺩﺭ ﺗﺤﺖ ﺍﻧﺘﻈﺎﻣﺎﺕ ﺻﺤﻴﺤﻪ ﻭ ﻗﻮﺍﻧﻴﻦ ﻣﺘﻴﻨﻪ ﻭ ﺗﺮﺗﻴﺒﺎﺕ ﮐﺎﻣﻠﻪ ﻭ‬ ‫ﻫﻨﺪﺳﮥ ﺑﺎﻟﻐﻪ ﺍﺳﺖ ﮐﻪ ﺍﺑﺪﴽ ﺍﺯ ﺍﻭ ﺗﺠﺎﻭﺯ ﻧﻤﻴﮑﻨﺪ ﺑﺪﺭﺟﻪ ﺍﻯ ﮐﻪ ﺍﮔﺮ ﺑﻨﻈﺮ‬

‫ﻣﺮﺋﻴﻪ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﺗﺎ‬ ‫ﺫﺭﺍﺕ ﻏﻴﺮ ّ‬ ‫ﺩﻗﻴﻖ ﻭ ﺑﺼﺮ ﺣﺪﻳﺪ ﻣﻼﺣﻈﻪ ﮐﻨﻰ ّ‬

‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻣﺜﻞ ﮐﺮﮤ ﺷﻤﺲ ﻭ ﻳﺎ ﺳﺎﺋﺮ ﻧﺠﻮﻡ ﻋﻈﻴﻤﻪ‬ ‫ﺍﻋﻈﻢ ﮐﺮﺍﺕ ﺟﺴﻴﻤﮥ‬ ‫ِ‬

‫ﻧﻮﺭﺍﻧﻴﻪ ﭼﻪ ﺍﺯ ﺟﻬﺖ ﺗﺮﺗﻴﺐ ﻭ ﭼﻪ ﺍﺯ ﺟﻬﺖ ﺗﺮﮐﻴﺐ ﻭ ﺧﻮﺍﻩ‬ ‫ﻭ ﺍﺟﺴﺎﻡ‬ ‫ّ‬

‫ﺍﺯ ﺟﻬﺖ ﻫﻴﺄﺕ ﻭ ﺧﻮﺍﻩ ﺍﺯ ﺟﻬﺖ ﺣﺮﮐﺖ ﺩﺭ ﻧﻬﺎﻳﺖ ﺩﺭﺟﮥ ﺍﻧﺘﻈﺎﻡ ﺍﺳﺖ ‪.‬‬

‫ﮐﻠﻰ ﺍﺳﺖ ﮐﻪ ﺍﺑﺪﴽ ﺍﺯ ﺍﻭ ﺗﺠﺎﻭﺯ‬ ‫ﻭ ﻣﻰ ﺑﻴﻨﻰ ﮐﻪ ﺟﻤﻴﻊ ﺩﺭ ﺗﺤﺖ ﻳﮏ ﻗﺎﻧﻮﻥ ّ‬ ‫ﻧﻤﻴﮑﻨﺪ ﻭ ﭼﻮﻥ ﺑﺨﻮﺩ ﻃﺒﻴﻌﺖ ﻧﻈﺮ ﻣﻴﮑﻨﻰ ﻣﻰ ﺑﻴﻨﻰ ﮐﻪ ﺍﺳﺘﺸﻌﺎﺭ ﻭ ﺍﺭﺍﺩﻩ‬

‫ﻣﺜﻼ ﺁﺗﺶ ﻃﺒﻴﻌﺘﺶ ﺳﻮﺧﺘﻦ ﺍﺳﺖ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﻭ ﺷﻌﻮﺭ ﻣﻴﺴﻮﺯﺍﻧﺪ‬ ‫ﻧﺪﺍﺭﺩ ‪.‬‬ ‫ً‬

‫ﻭ ﺁﺏ ﺩﺭ ﻃﺒﻴﻌﺘﺶ ﺟﺮﻳﺎﻧﺴﺖ ﻭ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﻭ ﺷﻌﻮﺭ ﺟﺎﺭﻯ‬

‫ﻣﻴﺸﻮﺩ ﻭ ﺁﻓﺘﺎﺏ ﺩﺭ ﻃﺒﻴﻌﺘﺶ ﺿﻴﺎﺳﺖ ﻭ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﻭ ﺷﻌﻮﺭ ﻣﻴﺘﺎﺑﺪ‬

‫ﻭ ﺑﺨﺎﺭ ﺩﺭ ﻃﺒﻴﻌﺘﺶ ﺻﻌﻮﺩ ﺍﺳﺖ ﻭ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﻭ ﺷﻌﻮﺭ ﺻﻌﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ ‪.‬‬ ‫ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﺣﺮﮐﺎﺕ ﻃﺒﻴﻌﻴﺸﺎﻥ ﺣﺮﮐﺎﺕ ﻣﺠﺒﻮﺭﻩ‬

‫ﺑﺎﻻﺧﺺ ﺍﻧﺴﺎﻥ ‪.‬‬ ‫ﺍﺳﺖ ﻭ ﻫﻴﭻ ﻳﮏ‬ ‫ﻣﺘﺤﺮﮎ ﺑﺎﺭﺍﺩﻩ ﻧﻴﺴﺖ ﻣﮕﺮ ﺣﻴﻮﺍﻥ ﻭ ٔ ّ‬ ‫ّ‬

‫ﺹ‪٣‬‬

‫ﻭ ﺍﻧﺴﺎﻥ ﻣﻘﺎﻭﻣﺖ ﻭ ﻣﺨﺎﻟﻔﺖ ﻃﺒﻴﻌﺖ ﺗﻮﺍﻧﺪ ﺯﻳﺮﺍ ﮐﺸﻒ ﻃﺒﺎﻳﻊ ﺍﺷﻴﺎء ﺭﺍ‬ ‫ﮐﺮﺩﻩ ﻭ ﺑﻮﺍﺳﻄﮥ ﮐﺸﻒ ﻃﺒﺎﻳﻊ ﺍﺷﻴﺎء ﺑﺮ ﻧﻔﺲ ﻃﺒﻴﻌﺖ ﺣﮑﻢ ﻣﻴﮑﻨﺪ ﻭ‬

‫ﻣﺜﻼ‬ ‫ﺍﻳﻦ ﻫﻤﻪ ﺻﻨﺎﻳﻊ ﺭﺍ ﮐﻪ ﺍﺧﺘﺮﺍﻉ ﮐﺮﺩﻩ ﺑﺴﺒﺐ ﮐﺸﻒ ﻃﺒﺎﻳﻊ ﺍﺷﻴﺎﺳﺖ ‪.‬‬ ‫ً‬

‫ﺗﻠﻐﺮﺍﻑ ﺍﺧﺘﺮﺍﻉ ﮐﺮﺩﻩ ﮐﻪ ﺑﺸﺮﻕ ﻭ ﻏﺮﺏ ﮐﺎﺭ ﻣﻴﮑﻨﺪ ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ‬

‫ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺮ ﻃﺒﻴﻌﺖ ﺣﺎﮐﻢ ﺍﺳﺖ ‪ .‬ﺣﺎﻝ ﭼﻨﻴﻦ ﺍﻧﺘﻈﺎﻣﻰ ﻭ ﭼﻨﻴﻦ ﺗﺮﺗﻴﺒﻰ‬

‫ﻭ ﭼﻨﻴﻦ ﻗﻮﺍﻋﺪﻯ ﮐﻪ ﺩﺭ ﻭﺟﻮﺩ ﻣﺸﺎﻫﺪﻩ ﻣﻴﮑﻨﻰ ﻣﻴﺸﻮﺩ ﮔﻔﺖ ﮐﻪ ﺍﻳﻦ‬ ‫ﺍﺯ ﺗﺄﺛﻴﺮﺍﺕ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﮐﻪ ﺷﻌﻮﺭ ﻧﺪﺍﺭﺩ ﻭ ﺍﺩﺭﺍﮎ‬

‫ﻫﻢ ﻧﺪﺍﺭﺩ ؟ ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺍﻳﻦ ﻃﺒﻴﻌﺘﻰ ﮐﻪ ﺍﺩﺭﺍﮎ ﻭ ﺷﻌﻮﺭ ﻧﺪﺍﺭﺩ‬

‫ﻣﺪﺑﺮ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﺑﻬﺮ ﻧﻮﻋﻰ‬ ‫ﺣﻖ ﻗﺪﻳﺮ ﺍﺳﺖ ﮐﻪ ﺍﻭ ّ‬ ‫ﺍﻭ ﺩﺭ ﻗﺒﻀﮥ ّ‬

‫ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺍﺯ ﻃﺒﻴﻌﺖ ﻇﺎﻫﺮ ﻣﻴﮑﻨﺪ ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﻣﻮﺭﻯ ﮐﻪ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ‬

‫ﺣﺎﺩﺙ ﻣﻴﺸﻮﺩ ﻭ ﺍﺯ ﻣﻘﺘﻀﻴﺎﺕ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﮔﻮﻳﻨﺪ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﻴﺴﺖ‬ ‫ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺍﻧﺴﺎﻥ ﻓﺮﻉ ﺍﺳﺖ ﻭ ﻃﺒﻴﻌﺖ ﺍﺻﻞ ‪ .‬ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﺭﺍﺩﻩ ﻭ‬ ‫ﺷﻌﻮﺭ ﻭ ﮐﻤﺎﻻﺗﻰ ﺩﺭ ﻓﺮﻉ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺍﺻﻞ ﻧﻪ ؟ ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ‬

‫ﺣﻖ ﺍﺳﺖ ﻭ ﺁﻥ ﺣﻰ ﻗﺪﻳﺮ‬ ‫ﻃﺒﻴﻌﺖ ﻣﻦ ﺣﻴﺚ ﺫﺍﺗﻪ ﺩﺭ ﻗﺒﻀﮥ ﻗﺪﺭﺕ ّ‬ ‫ّ‬ ‫ﺍﺳﺖ ﮐﻪ ﻃﺒﻴﻌﺖ ﺭﺍ ﺩﺭ ﺗﺤﺖ ﻧﻈﺎﻣﺎﺕ ﻭ ﻗﻮﺍﻧﻴﻦ ﺣﻘﻴﻘﻰ ﮔﺮﻓﺘﻪ ﻭ ﺣﺎﮐﻢ ﺑﺮ ﺍﻭﺳﺖ ‪.‬‬ ‫‪-٢‬ﺏ‬

‫ﺍﻟﻮﻫﻴﺖ‬ ‫ﺩﻻﺋﻞ ﻭ ﺑﺮﺍﻫﻴﻦ‬ ‫ّ‬

‫ﺍﻟﻮﻫﻴﺖ ﺁﻧﮑﻪ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺭﺍ ﺧﻠﻖ ﻧﻨﻤﻮﺩﻩ‬ ‫ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺩﻻﺋﻞ ﻭ ﺑﺮﺍﻫﻴﻦ‬ ‫ّ‬

‫ﺑﻠﮑﻪ ﺧﺎﻟﻖ ﻭ ﻣﺼّﻮﺭ ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﻭ ﻳﻘﻴﻦ ﺍﺳﺖ ﻭ ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ‬

‫ﺧﺎﻟﻖ ﺍﻧﺴﺎﻥ ﻣﺜﻞ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻳﮏ ﮐﺎﺋﻦ ﺿﻌﻴﻒ ﮐﺎﺋﻦ ﺩﻳﮕﺮ ﺭﺍ‬ ‫ﺧﻠﻖ ﻧﺘﻮﺍﻧﺪ ﻭ ﺧﺎﻟﻖ ﻓﺎﻋﻞ ﺑﺎﻳﺪ ﺟﺎﻣﻊ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ ﺑﺎﺷﺪ ﺗﺎ ﺍﻳﺠﺎﺩ‬

‫ﺻﻨﻊ ﻧﻤﺎﻳﺪ ‪ .‬ﺁﻳﺎ ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﻪ ﺻﻨﻊ ﺩﺭ ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ ﺑﺎﺷﺪ ﻭ ﺻﺎﻧﻊ ﻏﻴﺮ‬ ‫ﻧﻘﺎﺵ ﺩﺭ ﺻﻨﻌﺖ‬ ‫ﮐﺎﻣﻞ ؟ ﺁﻳﺎ ﻣﻴﺸﻮﺩ ﮐﻪ ﻧﻘﺶ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺗﻘﺎﻥ ﺑﺎﺷﺪ ﻭ ّ‬

‫ﺧﻮﻳﺶ ﻧﺎﻗﺺ ؟ ﭼﻪ ﮐﻪ ﺻﻨﻌﺖ ﺍﻭﺳﺖ ﻭ ﺧﻠﻖ ﺍﻭﺳﺖ ﺑﻠﮑﻪ ﻧﻘﺶ ﻣﺜﻞ‬ ‫ﺹ‪٤‬‬ ‫ﻧﻘﺎﺵ ﺑﻮﺩ ﺧﻮﺩ ﺭﺍ ﻧﻘﺶ ﻣﻴﻨﻤﻮﺩ ﻭ ﻧﻘﺶ‬ ‫ﻧﻘﺎﺵ ﻧﺒﺎﺷﺪ ﺍﮔﺮ ﻧﻘﺶ ﻣﺜﻞ ّ‬ ‫ّ‬ ‫ﺑﻨﻘﺎﺵ ﺩﺭ ﻧﻬﺎﻳﺖ ﻧﻘﺺ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ّ‬ ‫ﺍﻣﺎ ّ‬ ‫ﻫﺮ ﭼﻨﺪ ﺩﺭ ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ ﺑﺎﺷﺪ ّ‬

‫ﺍﺳﺖ ‪ .‬ﻟﻬﺬﺍ ﺍﻣﮑﺎﻥ ﻣﻌﺪﻥ ﻧﻘﺎﻳﺺ ﺍﺳﺖ ﻭ ﺧﺪﺍ ﻣﻌﺪﻥ ﮐﻤﺎﻝ ‪ ،‬ﻧﻔﺲ‬ ‫ﻣﺜﻼ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺭﺍ‬ ‫ﺣﻖ ﻣﻴﮑﻨﺪ ‪.‬‬ ‫ً‬ ‫ﻧﻘﺎﻳﺺ ﺍﻣﮑﺎﻥ ﺩﻻﻟﺖ ﺑﺮ ﮐﻤﺎﻻﺕ ّ‬

‫ﻧﮕﺮﻯ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻰ ﮐﻪ ﻋﺎﺟﺰ ﺍﺳﺖ ﻫﻤﻴﻦ ﻋﺠﺰ ﺧﻠﻖ ﺩﻟﻴﻞ ﺑﺮ ﻗﺪﺭﺕ‬

‫ﺗﺼﻮﺭ ﻧﮕﺮﺩﺩ ﭘﺲ ﻋﺠﺰ‬ ‫ﺣﻰ ﻗﺪﻳﺮﻯ ﺍﺳﺖ ﺯﻳﺮﺍ ﺗﺎ ﻗﺪﺭﺕ ﻧﺒﺎﺷﺪ ﻋﺠﺰ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﺤﻘﻖ ﻧﻴﺎﺑﺪ‬ ‫ﺣﻖ ﺍﺳﺖ ﻭ ﺗﺎ ﻗﺪﺭﺕ ﻧﺒﺎﺷﺪ ﻋﺠﺰ‬ ‫ّ‬ ‫ﺧﻠﻖ ﺩﻟﻴﻞ ﺑﺮ ﻗﺪﺭﺕ ّ‬

‫ﻣﺜﻼ ﺩﺭ ﻋﺎﻟﻢ‬ ‫ﻭ ﺍﺯ ﺍﻳﻦ ﻋﺠﺰ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﻗﺪﺭﺗﻰ ﺩﺭ ﻋﺎﻟﻢ ﻫﺴﺖ ‪.‬‬ ‫ً‬

‫ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ ﻭ ﺩﺭ‬ ‫ﻻﺑﺪ ﻏﻨﺎﺋﻰ ﻫﺴﺖ ﮐﻪ ﻓﻘﺮ ﺩﺭ ﻋﺎﻟﻢ‬ ‫ﺍﻣﮑﺎﻥ ﻓﻘﺮ ﺍﺳﺖ‬ ‫ّ‬ ‫ّ‬

‫ﺗﺤﻘﻖ ﺟﺴﺘﻪ ﭼﻪ‬ ‫ﻻﺑﺪ ﻋﻠﻤﻰ ﻫﺴﺖ ﮐﻪ ﺟﻬﻞ‬ ‫ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﺟﻬﻞ ﺍﺳﺖ‬ ‫ّ‬ ‫ّ‬

‫ﺗﺤﻘﻖ ﻧﻤﻴﮕﺮﻓﺖ ﭼﺮﺍ ﮐﻪ ﺟﻬﻞ ﻋﺪﻡ ﻋﻠﻢ‬ ‫ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻋﻠﻢ ﻧﺒﻮﺩ ﺟﻬﻞ‬ ‫ّ‬

‫ﻣﺴﻠﻢ ﺍﺳﺖ‬ ‫ﺍﺳﺖ ﺍﮔﺮ ﻭﺟﻮﺩ ﻧﺒﻮﺩ ﻋﺪﻡ‬ ‫ﺗﺤﻘﻖ ﻧﻤﻰ ﻳﺎﻓﺖ ‪ .‬ﺟﻤﻴﻊ ﺍﻣﮑﺎﻥ ّ‬ ‫ّ‬ ‫ﺣﺘﻰ ﺍﻧﺴﺎﻥ ﻧﻴﺰ‬ ‫ﺗﻤﺮﺩ ﻧﺘﻮﺍﻧﺪ ّ‬ ‫ﮐﻪ ﺩﺭ ﺗﺤﺖ ﺣﮑﻢ ﻭ ﻧﻈﺎﻣﻴﺴﺖ ﮐﻪ ﺍﺑﺪﴽ ّ‬

‫ﻣﺠﺒﻮﺭ ﺑﺮ ﻣﻮﺕ ﻭ ﺧﻮﺍﺏ ﻭ ﺳﺎﺋﺮ ﺣﺎﻻﺕ ﺍﺳﺖ ﻳﻌﻨﻰ ﺩﺭ ﺑﻌﻀﻰ ﻣﺮﺍﺗﺐ‬ ‫ﻣﺤﮑﻮﻣﻴﺖ ﺣﺎﮐﻤﻰ ﺩﺍﺭﺩ ﻣﺎﺩﺍﻡ ﮐﻪ ﺻﻔﺖ ﻣﻤﮑﻨﺎﺕ‬ ‫ﻻﺑﺪ ﺍﻳﻦ‬ ‫ﻣﺤﮑﻮﻡ ﺍﺳﺖ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺣﺘﻴﺎﺝ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺍﺣﺘﻴﺎﺝ ﺍﺯ ﻟﻮﺍﺯﻡ ﺫﺍﺗﻰ ﺍﻭﺳﺖ ﭘﺲ ﻳﮏ ﻏﻨﻰ‬ ‫ّ‬ ‫ﻣﺜﻼ ﺍﺯ ﻧﻔﺲ ﻣﺮﻳﺾ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ‬ ‫ﺑﺎﻟﺬﺍﺕ ﺍﺳﺖ ‪.‬‬ ‫ﻫﺴﺖ ﮐﻪ ﻏﻨﻰ ّ‬ ‫ً‬ ‫ّ‬ ‫ﺻﺤﻴﺤﻰ ﻫﺴﺖ ﺍﮔﺮ ﺻﺤﻴﺤﻰ ﻧﺒﻮﺩ ﻣﺮﻳﺾ ﺍﺛﺒﺎﺕ ﻧﻤﻴﺸﺪ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ‬

‫ﺣﻰ ﻗﺪﻳﺮﻯ ﻫﺴﺖ ﮐﻪ ﺍﻭ ﺟﺎﻣﻊ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ ﺍﺳﺖ ﭼﻪ ﺍﮔﺮ ﺟﺎﻣﻊ‬ ‫ّ‬ ‫ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ ﻧﺒﻮﺩ ﺍﻭ ﻧﻴﺰ ﻣﺜﻞ ﺧﻠﻖ ﺑﻮﺩ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ‬

‫ﻣﺜﻼ ﺍﻳﻦ ﻧﺎﻥ‬ ‫ﺍﺩﻧﻰ ﺻﻨﻌﻰ ﺍﺯ ﻣﺼﻨﻮﻋﺎﺕ ﺩﻻﻟﺖ ﺑﺮ ﺻﺎﻧﻊ ﻣﻴﮑﻨﺪ‬ ‫ً‬

‫ﺩﻻﻟﺖ ﻣﻴﮑﻨﺪ ﺑﺮ ﺍﻳﻨﮑﻪ ﺻﺎﻧﻌﻰ ﺩﺍﺭﺩ ‪ُ .‬ﺳﺒﺤﺎﻥ ﺍ‪ ‬ﺗﻐﻴﻴﺮ ﻫﻴﺄﺕ ﮐﺎﺋﻨﺎﺕ‬

‫ﺟﺰﺋﻴﻪ ﺩﻻﻟﺖ ﺑﺮ ﺻﺎﻧﻌﻰ ﻣﻴﮑﻨﺪ ﻭ ﺍﻳﻦ ﮐﻮﻥ ﻋﻈﻴﻢ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻰ ﺧﻮﺩ‬ ‫ّ‬

‫ﺗﺤﻘﻖ ﺟﺴﺘﻪ ؟ ﺍﻳﻦ ﻓﮑﺮ‬ ‫ﻣﻮﺍﺩ‬ ‫ﺑﺨﻮﺩ ﻭﺟﻮﺩ ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﺗﻔﺎﻋﻞ ﻋﻨﺎﺻﺮ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺩﻟﮥ ﻧﻈﺮﻳﺴﺖ ﺑﺮﺍﻯ ﻧﻔﻮﺱ‬ ‫ﭼﻘﺪﺭ ﺑﺪﻳﻬﻰ ﺍﻟﺒﻄﻼﻥ ﺍﺳﺖ ‪ .‬ﻭ ﺍﻳﻨﻬﺎ ّ‬ ‫ّ‬ ‫ﺹ‪٥‬‬ ‫ﺍﻣﺎ ﺍﮔﺮ ﺩﻳﺪﮤ ﺑﺼﻴﺮﺕ ﺑﺎﺯ ﺷﻮﺩ ﺻﺪ ﻫﺰﺍﺭ ﺩﻻﺋﻞ ﺑﺎﻫﺮﻩ‬ ‫ﺿﻌﻴﻔﻪ ‪ّ .‬‬

‫ﻣﺜﻠﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺍﺣﺴﺎﺱ ﺭﻭﺡ ﺩﺍﺷﺘﻪ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻣﻴﮑﻨﺪ َ َ‬

‫ﺍﻣﺎ ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺯ‬ ‫ﺑﺎﺷﺪ ﻣﺴﺘﻐﻨﻰ ﺍﺯ ﺩﻟﻴﻞ ﻭﺟﻮﺩ ﺭﻭﺡ ﺍﺳﺖ ‪ّ .‬‬

‫ﻓﻴﺾ ﺭﻭﺡ ﻣﺤﺮﻭﻣﻨﺪ ﺑﺎﻳﺪ ﺩﻻﺋﻞ ﺧﺎﺭﺟﻪ ﺍﻗﺎﻣﻪ ﻧﻤﻮﺩ ‪.‬‬ ‫‪-٣‬ﺝ‬

‫ﻣﺮﺑﻰ‬ ‫ﻣﺴﺄﻟﻪ ﺩﺭ ﺍﺛﺒﺎﺕ ﻟﺰﻭﻡ ّ‬

‫ﭼﻮﻥ ﻣﺎ ﻧﻈﺮ ﺑﻮﺟﻮﺩ ﻣﻴﮑﻨﻴﻢ ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﻢ ﮐﻪ ﻭﺟﻮﺩ ﺟﻤﺎﺩﻯ ﻭ‬ ‫ﺑﻤﺮﺑﻰ‬ ‫ﻃﺮﴽ ﻣﺤﺘﺎﺝ‬ ‫ﻭﺟﻮﺩ ﻧﺒﺎﺗﻰ ﻭ ﻭﺟﻮﺩ ﺣﻴﻮﺍﻧﻰ ﻭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ّ ً‬ ‫ّ‬ ‫ﮐﻼ ﻭ ّ‬ ‫ﻣﺮﺑﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺟﻨﮕﻞ ﻣﻴﺸﻮﺩ ﮔﻴﺎﻩ ﺑﻴﻬﻮﺩﻩ‬ ‫ﻫﺴﺘﻨﺪ ‪ .‬ﺍﮔﺮ ﺯﻣﻴﻨﻰ ّ‬

‫ﺍﻣﺎ ﺍﮔﺮ ﺩﻫﻘﺎﻧﻰ ﭘﻴﺪﺍ ﺷﻮﺩ ﻭ ﺯﺭﻋﻰ ﻧﻤﺎﻳﺪ ﺧﺮﻣﻨﻬﺎ ﺑﺠﻬﺖ ﻗﻮﺕ ﺫﻭﻯ‬ ‫ﻣﻴﺮﻭﻳﺪ ‪ّ .‬‬ ‫ﻣﻬﻴﺎ ﮔﺮﺩﺩ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺯﻣﻴﻦ ﻣﺤﺘﺎﺝ ﺑﺘﺮﺑﻴﺖ ﺩﻫﻘﺎﻧﺴﺖ ‪.‬‬ ‫ٔ‬ ‫ﺍﻻﺭﻭﺍﺡ ّ‬ ‫ﻣﺮﺑﻰ ﺑﻤﺎﻧﻨﺪ ﺑﻰ ﺛﻤﺮ ﻣﻴﺸﻮﻧﺪ ﻭ ﺍﮔﺮ ﺑﻰ‬ ‫ﺍﺷﺠﺎﺭ ﺭﺍ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﺍﮔﺮ ﺑﻰ ّ‬

‫ﺍﻣﺎ ﺍﮔﺮ ﺩﺭ ﺗﺤﺖ ﺗﺮﺑﻴﺖ ﺍﻓﺘﻨﺪ ﺁﻥ ﺩﺭﺧﺖ ﺑﻰ ﺛﻤﺮ‬ ‫ﺛﻤﺮ ﻣﺎﻧﻨﺪ ﺑﻰ ﻓﺎﺋﺪﻩﺍﻧﺪ ‪ّ .‬‬

‫ﺑﺎ ﺛﻤﺮ ﺷﻮﺩ ﻭ ﺩﺭﺧﺘﻬﺎﻯ ﺗﻠﺦ ﻣﻴﻮﻩ ﺑﻮﺍﺳﻄﮥ ﺗﺮﺑﻴﺖ ﻭ ﺗﺮﮐﻴﺐ ﻭ ﭘﻴﻮﻧﺪ‬

‫ﻋﻘﻠﻴﻪ ﺍﺳﺖ ﺍﻟﻴﻮﻡ ﺍﻫﻞ ﻋﺎﻟﻢ ﺭﺍ ﺩﻻﺋﻞ‬ ‫ﺍﺩﻟﮥ‬ ‫ﻣﻴﻮﮤ ﺷﻴﺮﻳﻦ ﺑﺨﺸﺪ ‪ .‬ﻭ ﺍﻳﻨﻬﺎ ّ‬ ‫ّ‬

‫ﻋﻘﻠﻴﻪ ﻻﺯﻡ ﺍﺳﺖ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﮐﻪ ﺍﮔﺮ ﺣﻴﻮﺍﻥ‬ ‫ّ‬

‫ﺗﺮﺑﻴﺖ ﺷﻮﺩ ﺍﻫﻠﻰ ﮔﺮﺩﺩ ‪ .‬ﻭ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺑﻰ ﺗﺮﺑﻴﺖ ﻣﺎﻧﺪ ﺣﻴﻮﺍﻥ ﮔﺮﺩﺩ‬ ‫ﺑﻠﮑﻪ ﺍﮔﺮ ﺍﻭ ﺭﺍ ﺑﺤﮑﻢ ﻃﺒﻴﻌﺖ ﮔﺬﺍﺭﻯ ﺍﺯ ﺣﻴﻮﺍﻥ ﭘﺴﺖﺗﺮ ﺷﻮﺩ ﻭ ﺍﮔﺮ‬

‫ﺗﺮﺑﻴﺖ ﮐﻨﻰ ﻣﻼﺋﮑﻪ ﮔﺮﺩﺩ ‪ .‬ﺯﻳﺮﺍ ﺍﮐﺜﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺍﺑﻨﺎء ﻧﻮﻉ ﺧﻮﺩ ﺭﺍ‬

‫ﺍﻣﺎ ﺍﻧﺴﺎﻥ ﺩﺭ ﺳﻮﺩﺍﻥ ﺩﺭ ﺍﻭﺍﺳﻂ ﺍﻓﺮﻳﻘﺎ ﺍﺑﻨﺎء ﻧﻮﻉ ﺧﻮﻳﺶ ﺭﺍ‬ ‫ﻧﺨﻮﺭﻧﺪ ّ‬

‫ﺑﺪﺭﺩ ﻭ ﺑﺨﻮﺭﺩ ‪ .‬ﭘﺲ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﺗﺮﺑﻴﺖ ﺍﺳﺖ ﮐﻪ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺭﺍ‬ ‫ﻇﻞ ﺣﮑﻢ ﺍﻧﺴﺎﻥ ﻣﻴﺂﻭﺭﺩ ‪ ،‬ﺗﺮﺑﻴﺖ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻫﻤﻪ ﺻﻨﺎﻳﻊ ﻋﺠﻴﺒﻪ ﺭﺍ‬ ‫ﺩﺭ ّ‬

‫ﻇﺎﻫﺮ ﻣﻴﮑﻨﺪ ‪ ،‬ﺗﺮﺑﻴﺖ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﻋﻈﻴﻤﻪ ﺭﺍ ﺗﺮﻭﻳﺞ ﻣﻴﻨﻤﺎﻳﺪ ‪،‬‬ ‫ﺹ‪٦‬‬ ‫ﺗﺮﺑﻴﺖ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺍﮐﺘﺸﺎﻓﺎﺕ ﻭ ﻣﺸﺮﻭﻋﺎﺕ ﺟﺪﻳﺪﻩ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺍﮔﺮ‬ ‫ﻣﺪﻧﻴﺖ ﻭ ﺍﻧﺴﺎﻧﻴّﺖ‬ ‫ﻣﺮﺑﻰ ﻧﺒﻮﺩ ﺑﻬﻴﭽﻮﺟﻪ ﺍﻳﻨﮕﻮﻧﻪ ﺍﺳﺒﺎﺏ ﺭﺍﺣﺖ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﻓﺮﺍﻫﻢ ﻧﻤﻴﺸﺪ ‪ .‬ﺍﮔﺮ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺩﺭ ﺑﻴﺎﺑﺎﻧﻰ ﺑﮕﺬﺍﺭﻯ ﮐﻪ ﺍﺑﻨﺎء ﻧﻮﻉ ﺧﻮﻳﺶ ﺭﺍ‬ ‫ﻣﺮﺑﻰ‬ ‫ﻧﺒﻴﻨﺪ ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﺣﻴﻮﺍﻥ ﻣﺤﺾ ﮔﺮﺩﺩ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ّ‬

‫ﻻﺯﻡ ﺍﺳﺖ ‪ .‬ﻟﮑﻦ ﺗﺮﺑﻴﺖ ﺑﺮ ﺳﻪ ﻗﺴﻢ ﺍﺳﺖ ‪ :‬ﺗﺮﺑﻴﺖ ﺟﺴﻤﺎﻧﻰ ‪ ،‬ﺗﺮﺑﻴﺖ ﺍﻧﺴﺎﻧﻰ ‪،‬‬

‫ﺍﻣﺎ ﺗﺮﺑﻴﺖ ﺟﺴﻤﺎﻧﻰ ﺑﺠﻬﺖ ﻧﺸﻮ ﻭ ﻧﻤﺎﻯ ﺍﻳﻦ ﺟﺴﻢ‬ ‫ﻭ ﺗﺮﺑﻴﺖ ﺭﻭﺣﺎﻧﻰ ‪ّ .‬‬ ‫ﺭﻓﺎﻫﻴﺖ ﺍﺳﺖ‬ ‫ﺍﺳﺖ ﻭ ﺁﻥ ﺗﺴﻬﻴﻞ ﻣﻌﻴﺸﺖ ﻭ ﺗﺤﺼﻴﻞ ﺍﺳﺒﺎﺏ ﺭﺍﺣﺖ ﻭ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺗﺮﺑﻴﺖ ﺍﻧﺴﺎﻧﻰ ﻋﺒﺎﺭﺕ‬ ‫ﮐﻪ ﺣﻴﻮﺍﻥ ﺑﺎ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻥ ﻣﺸﺘﺮﮐﻨﺪ ‪ .‬ﻭ ّ‬

‫ﺗﺮﻗﻰ ﻳﻌﻨﻰ ﺳﻴﺎﺳﺖ ﻭ ﺍﻧﺘﻈﺎﻡ ﻭ ﺳﻌﺎﺩﺕ ﻭ ﺗﺠﺎﺭﺕ‬ ‫ﺍﺯ‬ ‫ﻣﺪﻧﻴﺖ ﺍﺳﺖ ﻭ ّ‬ ‫ّ‬

‫ﻭ ﺻﻨﻌﺖ ﻭ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ ﻋﻈﻴﻤﻪ ﻭ ﻣﺸﺮﻭﻋﺎﺕ ﺟﺴﻴﻤﻪ‬ ‫ﺍﻟﻬﻴﻪ ﺗﺮﺑﻴﺖ‬ ‫ﺍﻣﺎ ﺗﺮﺑﻴﺖ ّ‬ ‫ﮐﻪ ﻣﺪﺍﺭ ﺍﻣﺘﻴﺎﺯ ﺍﻧﺴﺎﻥ ﺍﺯ ﺣﻴﻮﺍﻥ ﺍﺳﺖ ‪ .‬ﻭ ّ‬

‫ﻬﻴﻪ ﺍﺳﺖ ﻭ ﺗﺮﺑﻴﺖ ﺣﻘﻴﻘﻰ‬ ‫ﻣﻠﮑﻮﺗﻴﺴﺖ ﻭ ﺁﻥ ﺍﮐﺘﺴﺎﺑﺎﺕ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﺭﺣﻤﺎﻧﻴﻪ ﮔﺮﺩﺩ ﻭ ﻣﻈﻬﺮ‬ ‫ﺁﻧﺴﺖ ﺯﻳﺮﺍ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﻣﺮﮐﺰ ﺳﻨﻮﺣﺎﺕ‬ ‫ّ‬

‫ﻣﺜﺎﻟﻨﺎ ( ﺷﻮﺩ ﻭ ﺁﻥ ﻧﺘﻴﺠﮥ‬ ‫ﺍﻧﺴﺎﻧﴼ َ َ‬ ‫ﻋﻠﻰ ُ َ ِ َ‬ ‫) َ​َْ َ َ ‪‬‬ ‫ﺻﻮﺭﺗﻨﺎ َﻭ ِ َ ِ َ‬ ‫ﻟﻨﻌﻤﻠﻦ ِ ْ َ‬

‫ﻣﺮﺑﻰ ﺍﻧﺴﺎﻧﻰ‬ ‫ﻣﺮﺑﻰ ﺟﺴﻤﺎﻧﻰ ﻭ ﻫﻢ ّ‬ ‫ﻣﺮﺑﻰ ﻣﻴﺨﻮﺍﻫﻴﻢ ﮐﻪ ﻫﻢ ّ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ‪ .‬ﺣﺎﻝ ﻣﺎ ﻳﮏ ّ‬

‫ﻣﺮﺑﻰ ﺭﻭﺣﺎﻧﻰ ﮔﺮﺩﺩ ﮐﻪ ﺣﮑﻢ ﺍﻭ ﺩﺭ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﻧﺎﻓﺬ ﺑﺎﺷﺪ ‪ .‬ﻭ‬ ‫ﻭ ﻫﻢ ّ‬

‫ﻣﺮﺑﻰ‬ ‫ﺍﮔﺮ ﮐﺴﻰ ﺑﮕﻮﻳﺪ ﮐﻪ ﻣﻦ ﺩﺭ ﮐﻤﺎﻝ ﻋﻘﻞ ﻭ ﺍﺩﺭﺍﮐﻢ ﻭ ﻣﺤﺘﺎﺝ ﺑﺂﻥ ّ‬

‫ﺑﺪﻳﻬﻴﺎﺕ ﺍﺳﺖ ﻣﺜﻞ ﻃﻔﻠﻰ ﮐﻪ ﺑﮕﻮﻳﺪ ﻣﻦ ﻣﺤﺘﺎﺝ ﺗﺮﺑﻴﺖ‬ ‫ﻧﻴﺴﺘﻢ ﺍﻭ ﻣﻨﮑﺮ‬ ‫ّ‬

‫ﻧﻴﺴﺘﻢ ﺑﻌﻘﻞ ﻭ ﻓﮑﺮ ﺧﻮﺩ ﺣﺮﮐﺖ ﻣﻰ ﻧﻤﺎﻳﻢ ﻭ ﮐﻤﺎﻻﺕ ﻭﺟﻮﺩ ﺭﺍ ﺗﺤﺼﻴﻞ‬ ‫ﻣﻴﮑﻨﻢ ﻭ ﻣﺜﻞ ﺁﻧﺴﺖ ﮐﻪ ﮐﻮﺭﻯ ﮔﻮﻳﺪ ﻣﻦ ﻣﺤﺘﺎﺝ ﺑﭽﺸﻢ ﻧﻴﺴﺘﻢ ﭼﻮﻧﮑﻪ‬

‫ﺑﺴﻴﺎﺭ ﮐﻮﺭﺍﻥ ﻫﺴﺘﻨﺪ ﮐﻪ ﮔﺬﺭﺍﻥ ﻣﻴﮑﻨﻨﺪ ‪ .‬ﭘﺲ ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‬

‫ﻣﺮﺑﻰ ﺑﻰ ﺷﮏ ﻭ ﺷﺒﻬﻪ ﺑﺎﻳﺪ ﺩﺭ ﺟﻤﻴﻊ‬ ‫ﻣﺮﺑﻰ ﺍﺳﺖ ﺍﻳﻦ ّ‬ ‫ﮐﻪ ﺍﻧﺴﺎﻥ ﻣﺤﺘﺎﺝ ﺑﻪ ّ‬

‫ﻣﺮﺍﺗﺐ ﮐﺎﻣﻞ ﻭ ﻣﻤﺘﺎﺯ ﺍﺯ ﺟﻤﻴﻊ ﺑﺸﺮ ﺑﺎﺷﺪ ﭼﻪ ﮐﻪ ﺍﮔﺮ ﻣﺜﻞ ﺳﺎﺋﺮ ﺑﺸﺮ‬

‫ﻣﺮﺑﻰ ﺟﺴﻤﺎﻧﻰ ﺑﺎﺷﺪ ﻭ ﻫﻢ‬ ‫ﻣﺮﺑﻰ ﻧﻤﻴﺸﻮﺩ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﮐﻪ ﺑﺎﻳﺪ ﻫﻢ ّ‬ ‫ﺑﺎﺷﺪ ّ‬

‫ﻣﺮﺑﻰ ﺭﻭﺣﺎﻧﻰ ‪ .‬ﻳﻌﻨﻰ ﻧﻈﻢ ﻭ ﺗﻤﺸﻴﺖ ﺍﻣﻮﺭ ﺟﺴﻤﺎﻧﻰ ﺩﻫﺪ‬ ‫ﻣﺮﺑﻰ ﺍﻧﺴﺎﻧﻰ ﻭ ﻫﻢ ّ‬ ‫ّ‬

‫ﺹ‪٧‬‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺗﺸﮑﻴﻞ ﮐﻨﺪ ﺗﺎ ﺗﻌﺎﺿﺪ ﻭ ﺗﻌﺎﻭﻥ ﺩﺭ ﻣﻌﻴﺸﺖ ﺣﺎﺻﻞ‬ ‫ﻭ ﻫﻴﺄﺕ‬ ‫ّ‬

‫ﻣﺮﺗﺐ ﺷﻮﺩ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﮔﺮﺩﺩ ﻭ ﺍﻣﻮﺭ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﺩﺭ ﺟﻤﻴﻊ ﺷﺆﻭﻥ ﻣﻨﺘﻈﻢ ﻭ ّ‬ ‫ّ‬ ‫ﺗﺄﺳﻴﺲ ﺗﺮﺑﻴﺖ ﺍﻧﺴﺎﻧﻰ ﮐﻨﺪ ﻳﻌﻨﻰ ﺑﺎﻳﺪ ﻋﻘﻮﻝ ﻭ ﺍﻓﮑﺎﺭ ﺭﺍ ﭼﻨﺎﻥ ﺗﺮﺑﻴﺖ‬

‫ﮐﻠﻴﻪ ﮔﺮﺩﺩ ﻭ ﺗﻮﺳﻴﻊ ﻋﻠﻮﻡ ﻭ ﻣﻌﺎﺭﻑ ﺷﻮﺩ ﻭ‬ ‫ﻧﻤﺎﻳﺪ ﮐﻪ ﻗﺎﺑﻞ ّ‬ ‫ﺗﺮﻗﻴﺎﺕ ّ ّ‬

‫ﺧﺎﺻﻴﺎﺕ ﻣﻮﺟﻮﺩﺍﺕ ﮐﺸﻒ ﮔﺮﺩﺩ‬ ‫ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎء ﻭ ﺍﺳﺮﺍﺭ ﮐﺎﺋﻨﺎﺕ ﻭ‬ ‫ّ ّ‬

‫ﻭ ﺭﻭﺯ ﺑﺮﻭﺯ ﺗﻌﻠﻴﻤﺎﺕ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ ﻭ ﻣﺸﺮﻭﻋﺎﺕ ﺍﺯﺩﻳﺎﺩ ﻳﺎﺑﺪ ﻭ ﺍﺯ‬

‫ﻣﺤﺴﻮﺳﺎﺕ ﺍﺳﺘﺪﻻﻝ ﻭ ﺍﻧﺘﻘﺎﻝ ﺑﻤﻌﻘﻮﻻﺕ ﺷﻮﺩ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﺮﺑﻴﺖ‬

‫ﺍﻟﻄﺒﻴﻌﻪ ﺑﺮﺩ ﻭ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﻧﻤﺎﻳﺪ ﺗﺎ ﻋﻘﻮﻝ ﻭ ﺍﺩﺭﺍﮎ ﭘﻰ ﺑﻌﺎﻟﻢ ﻣﺎ ﻭﺭﺍء ّ‬ ‫ّ‬

‫ﻣﻘﺪﺳﮥ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻧﻤﺎﻳﺪ ﻭ ﺑﻤﻼٔ ﺍﻋﻠﻰ ﺍﺭﺗﺒﺎﻁ‬ ‫ﺍﺳﺘﻔﺎﺿﻪ ﺍﺯ ﻧﻔﺤﺎﺕ ّ‬

‫ﺭﺣﻤﺎﻧﻴﻪ ﮔﺮﺩﺩ ﺗﺎ ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ‬ ‫ﺍﻧﺴﺎﻧﻴﻪ ﻣﻈﺎﻫﺮ ﺳﻨﻮﺣﺎﺕ‬ ‫ﻳﺎﺑﺪ ﻭ ﺣﻘﺎﻳﻖ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﻣﺮﺁﺕ ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻥ ﺟﻠﻮﻩ ﮐﻨﺪ ﻭ ﺁﻳﮥ‬

‫ﻋﻠﻰ ُ َ ِ‬ ‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ ‪.‬‬ ‫ﻣﺜﺎﻟﻨﺎ (‬ ‫ﺍﻧﺴﺎﻧﴼ َ َ‬ ‫ّ‬ ‫ﻣﺒﺎﺭﮐﮥ ) َ َ ْ َ َ ‪‬‬ ‫ﺻﻮﺭﺗﻨﺎ َﻭ ِ َ ِ َ‬ ‫ﻟﻨﻌﻤﻠﻦ ِ ْ َ‬

‫ﻓﮑﺮﻳﻪ‬ ‫ﺑﺸﺮﻳﻪ ﺍﺯ ﻋﻬﺪﮤ ﭼﻨﻴﻦ ﺍﻣﺮ ﻋﻈﻴﻢ ﺑﺮ ﻧﻴﺎﻳﺪ ﻭ ﺑﻨﺘﺎﻳﺞ‬ ‫ﻗﻮﮤ‬ ‫ّ‬ ‫ّ‬ ‫ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ّ‬ ‫ﺗﮑﻔﻞ ﭼﻨﻴﻦ ﻣﻮﺍﻫﺐ ﻧﺘﻮﺍﻥ ﻧﻤﻮﺩ ‪ .‬ﺷﺨﺺ ﻭﺍﺣﺪ ﭼﮕﻮﻧﻪ ﺗﺄﺳﻴﺲ ﺍﻳﻦ‬ ‫ّ‬

‫ﺭﺑﺎﻧﻴﻪ ﺗﺄﻳﻴﺪ‬ ‫ﻗﻮﮤ‬ ‫ﻣﻌﻨﻮﻳﮥ ّ ّ‬ ‫ّ‬ ‫ﺑﻨﻴﺎﻥ ﺭﻓﻴﻊ ﺑﻰ ﻧﺎﺻﺮ ﻭ ﻣﻌﻴﻦ ﺗﻮﺍﻧﺪ ﭘﺲ ﺑﺎﻳﺪ ّ‬

‫ﻣﻘﺪﺱ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺮﺍ ﺯﻧﺪﻩ‬ ‫ﮐﻨﺪ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﻋﻬﺪﮤ ﺍﻳﻦ ﮐﺎﺭ ﺑﺮﺁﻳﺪ ‪ .‬ﻳﮏ ﺫﺍﺕ ّ‬

‫ﺗﺮﻗﻰ ﺑﺨﺸﺪ ﻭ ﻧﻔﻮﺱ ﺭﺍ‬ ‫ﮐﻨﺪ ﻭ ﻫﻴﺄﺕ ﮐﺮﮤ ﺍﺭﺽ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﻫﺪ ﻭ ﻋﻘﻮﻝ ﺭﺍ ّ‬

‫ﺯﻧﺪﻩ ﻧﻤﺎﻳﺪ ﻭ ﺗﺄﺳﻴﺲ ﺣﻴﺎﺕ ﺟﺪﻳﺪ ﮐﻨﺪ ﻭ ﺍﺳﺎﺱ ﺑﺪﻳﻊ ﻭﺿﻊ ﻧﻤﺎﻳﺪ‬ ‫ﻇﻞ ﺭﺍﻳﺖ ﻭﺍﺣﺪﻩ ﺁﺭﺩ ﺧﻠﻖ ﺭﺍ ﺍﺯ‬ ‫ﻧﻈﻢ ﻋﺎﻟﻢ ﺩﻫﺪ ﻭ ﻣﻠﻞ ﻭ ﺍﻣﻢ ﺭﺍ ﺩﺭ ّ‬

‫ﺍﮐﺘﺴﺎﺑﻴﻪ ﺗﺸﻮﻳﻖ‬ ‫ﻓﻄﺮﻳﻪ ﻭ‬ ‫ﻋﺎﻟﻢ ﻧﻘﺎﻳﺺ ﻭ ﺭﺫﺍﺋﻞ ﻧﺠﺎﺕ ﺩﻫﺪ ﻭ ﺑﮑﻤﺎﻻﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﺑﺎﺷﺪ ﺗﺎ ﺍﺯ ﻋﻬﺪﮤ ﺍﻳﻦ‬ ‫ﻗﻮﮤ ّ‬ ‫ﻗﻮﻩ ﺑﺎﻳﺪ ّ‬ ‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ ّ‬ ‫ﻭ ﺗﺤﺮﻳﺾ ﻧﻤﺎﻳﺪ ّ‬

‫ﮐﺎﺭ ﺑﺮﺁﻳﺪ ‪ .‬ﺑﺎﻳﺪ ﺑﺎﻧﺼﺎﻑ ﻣﻼﺣﻈﻪ ﮐﺮﺩ ﺍﻳﻨﺠﺎ ﻣﻘﺎﻡ ﺍﻧﺼﺎﻑ ﺍﺳﺖ ﺍﻣﺮﻳﺮﺍ‬ ‫ﮐﻪ ﺟﻤﻴﻊ ﺩﻭﻝ ﻭ ﻣﻠﻞ ﻋﺎﻟﻢ ﺑﺎ ﺟﻤﻴﻊ ﻗﻮﻯ ﻭ ﺟﻨﻮﺩ ﺗﺮﻭﻳﺞ ﻧﺘﻮﺍﻧﻨﺪ ﻭ‬

‫ﻣﻘﺪﺱ ﺑﻰ ﻧﺎﺻﺮ ﻭ ﻣﻌﻴﻦ ﺍﺟﺮﺍ ﻧﻤﺎﻳﺪ ‪ .‬ﺁﻳﺎ ﺍﻳﻦ‬ ‫ﺍﺟﺮﺍ ﻧﮑﻨﻨﺪ ﻳﮏ ﻧﻔﺲ ّ‬

‫ﻣﺜﻼ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻓﺮﺩﴽ ﻭﺣﻴﺪﴽ‬ ‫ﺑﺸﺮﻳﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ؟ ﻻ ﻭ ﺍ‪. ‬‬ ‫ﺑﻘﻮﺕ‬ ‫ً‬ ‫ّ‬ ‫ّ‬ ‫ﺹ‪٨‬‬ ‫ﻋﻠﻢ ﺻﻠﺢ ﻭ ﺻﻼﺡ ﺭﺍ ﺑﻠﻨﺪ ﻓﺮﻣﻮﺩ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺟﻤﻴﻊ ﺩﻭﻝ ﻗﺎﻫﺮﻩ ﺑﺎ‬ ‫َ​َ‬

‫ﺟﻤﻴﻊ ﺟﻨﻮﺩ ﺩﺭ ﺍﻳﻦ ﮐﺎﺭ ﻋﺎﺟﺰﻧﺪ ‪ .‬ﻣﻼﺣﻈﻪ ﮐﻦ ﮐﻪ ﭼﻘﺪﺭ ﺍﺯ ﺩﻭﻝ‬

‫ﻭ ﻣﻠﻞ ﻣﺨﺘﻠﻔﻪ ﺑﻮﺩﻧﺪ ﻣﺜﻞ ﺭﻭﻡ ﻭ ﻓﺮﺍﻧﺴﻪ ﻭ ﺁﻟﻤﺎﻥ ﻭ ﺭﻭﺱ ﻭ ﺍﻧﮕﻠﻴﺰ‬

‫ﮐﻞ ﺩﺭ ﺯﻳﺮ ﻳﮏ ﺧﻴﻤﻪ ﺩﺭﺁﻣﺪﻧﺪ ‪ .‬ﻣﻘﺼﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﻇﻬﻮﺭ‬ ‫ﻭ ﺳﺎﺋﺮﻳﻦ ّ‬

‫ﺣﺘﻰ ﺑﻌﻀﻰ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺳﺒﺐ ﺍﻟﻔﺖ ﻓﻴﻤﺎﺑﻴﻦ ﺍﻳﻦ ﺍﻗﻮﺍﻡ ﻣﺨﺘﻠﻔﻪ ﮔﺮﺩﻳﺪ ّ‬ ‫ﺍﺯ ﺁﻥ ﺍﻗﻮﺍﻡ ﻣﺨﺘﻠﻔﻪ ﮐﻪ ﻣﺆﻣﻦ ﺑﺤﻀﺮﺕ ﻣﺴﻴﺢ ﺷﺪﻧﺪ ﭼﻨﺎﻥ ﺍﻟﻔﺘﻰ ﺣﺎﺻﻞ‬

‫ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺟﺎﻥ ﻭ ﻣﺎﻟﺸﺎﻧﺮﺍ ﻓﺪﺍﻯ ﻳﮑﺪﻳﮕﺮ ﮐﺮﺩﻧﺪ ﺗﺎ ﺩﺭ ﺯﻣﺎﻥ‬

‫ﻗﺴﻄﻨﻄﻴﻦ ﮐﻪ ﺍﻭ ﺳﺒﺐ ﺍﻋﻼﻯ ﺍﻣﺮ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺷﺪ ﻭ ﺑﻌﺪ ﺑﺴﺒﺐ‬ ‫ﻣﺪﺗﻰ ﺑﺎﺯ ﺍﺧﺘﻼﻑ ﺩﺭ ﻣﻴﺎﻥ ﺍﻓﺘﺎﺩ ‪ .‬ﻣﻘﺼﻮﺩ‬ ‫ﻏﺮﺿﻬﺎﻯ ﻣﺨﺘﻠﻔﻪ ﺑﻌﺪ ﺍﺯ ّ‬

‫ﻣﺪﺗﻰ‬ ‫ﺍﻣﺎ ﺑﻌﺪ ﺍﺯ ّ‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﻳﻦ ﺍﻣﻢ ﺭﺍ ﺟﻤﻊ ﮐﺮﺩﻧﺪ ّ‬

‫ﻣﺪﻳﺪﻩ ﺩﻭﻝ ﺳﺒﺐ ﺷﺪﻧﺪ ﮐﻪ ﺑﺎﺯ ﺍﺧﺘﻼﻑ ﺣﺎﺻﻞ ﺷﺪ ‪ .‬ﺍﺻﻞ ﻣﻘﺼﻮﺩ‬ ‫ﻣﻮﻓﻖ ﺷﺪ ﮐﻪ ﺟﻤﻴﻊ ﻣﻠﻮﮎ‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺑﺎﻣﻮﺭﻯ ّ‬

‫ﻣﺘﺤﺪ ﮐﺮﺩ ﻭ ﻋﺎﺩﺍﺕ‬ ‫ﺍﺭﺽ ﻋﺎﺟﺰ ﺑﻮﺩﻧﺪ ﺑﺠﻬﺖ ﺍﻳﻨﮑﻪ ﻣﻠﻞ ﻣﺨﺘﻠﻔﻪ ﺭﺍ ّ‬

‫ﻗﺪﻳﻤﻪ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﺍﺩ ‪ .‬ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﻣﻴﺎﻥ ﺭﻭﻣﺎﻥ ﻭ ﻳﻮﻧﺎﻥ ﻭ ﺳﺮﻳﺎﻥ ﻭ‬

‫ﻣﺼﺮﻳﺎﻥ ﻭ ﻓﻨﻴﮑﻴﺎﻥ ﻭ ﺍﺳﺮﺍﺋﻴﻠﻴﺎﻥ ﻭ ﺳﺎﺋﺮ ﻣﻠﻞ ﺍﺭﻭﭖ ﭼﻘﺪﺭ ﺍﺧﺘﻼﻑ‬ ‫ﺣﺐ‬ ‫ﺑﻮﺩ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﻳﻦ ﺍﺧﺘﻼﻓﺎﺕ ﺭﺍ ﺯﺍﺋﻞ ﮐﺮﺩ ‪ .‬ﻭ ﻣﺴﻴﺢ ﺳﺒﺐ‬ ‫ّ‬

‫ﻣﺪﺗﻰ ﻣﺪﻳﺪﻩ ﺩﻭﻝ ﺍﻳﻦ‬ ‫ﻣﻴﺎﻥ ﺟﻤﻴﻊ ﺍﻳﻦ ﻗﺒﺎﺋﻞ ﺷﺪ ﻫﺮ ﭼﻨﺪ ﺑﻌﺪ ﺍﺯ ّ‬

‫ﮐﻠﻰ‬ ‫ﻣﺮﺑﻰ ّ‬ ‫ﺍﺗﺤﺎﺩ ﺭﺍ ﺑﻬﻢ ﺯﺩﻧﺪ ﻟﮑﻦ ﻣﺴﻴﺢ ﮐﺎﺭ ﺧﻮﺩ ﺭﺍ ﮐﺮﺩ ‪ ‬ﻣﻘﺼﺪ ﺁﻧﮑﻪ ّ‬ ‫ّ‬

‫ﻣﺮﺑﻰ ﺭﻭﺣﺎﻧﻰ ﺑﺎﺷﺪ ﻭ ﻣﺎ ﻓﻮﻕ‬ ‫ﻣﺮﺑﻰ ﺍﻧﺴﺎﻧﻰ ﻭ ّ‬ ‫ﻣﺮﺑﻰ ﺟﺴﻤﺎﻧﻰ ﻭ ّ‬ ‫ﺑﺎﻳﺪ ﮐﻪ ّ‬ ‫ﻣﻌﻠﻢ ﺍﻟﻬﻰ ﺷﻮﺩ‬ ‫ﻗﻮﺗﻰ ﺩﻳﮕﺮ ﮔﺮﺩﺩ ﺗﺎ ﺣﺎﺋﺰ ﻣﻘﺎﻡ ّ‬ ‫ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﺩﺍﺭﻧﺪﮤ ّ‬

‫ﻗﺪﺳﻴﻪ ﺑﮑﺎﺭ ﻧﺒﺮﺩ ﺗﺮﺑﻴﺖ ﻧﺘﻮﺍﻧﺪ ﺯﻳﺮﺍ ﺧﻮﺩ ﻧﺎﻗﺺ‬ ‫ﻗﻮﺗﻰ‬ ‫ّ‬ ‫ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ّ‬

‫ﻣﺜﻼ ﺍﮔﺮ ﺧﻮﺩ ﻧﺎﺩﺍﻥ ﺑﺎﺷﺪ ﭼﮕﻮﻧﻪ‬ ‫ﺍﺳﺖ ﭼﮕﻮﻧﻪ ﺗﺮﺑﻴﺖ ﮐﻤﺎﻝ ﺗﻮﺍﻧﺪ ‪.‬‬ ‫ً‬

‫ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩﺍﻧﺎ ﻧﻤﺎﻳﺪ ﻭ ﺍﮔﺮ ﺧﻮﺩ ﻇﺎﻟﻢ ﺑﺎﺷﺪ ﭼﮕﻮﻧﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ‬

‫ﻋﺎﺩﻝ ﮐﻨﺪ ﻭ ﺍﮔﺮ ﺧﻮﺩ ﻧﺎﺳﻮﺗﻰ ﺑﺎﺷﺪ ﭼﮕﻮﻧﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺍﻟﻬﻰ ﻧﻤﺎﻳﺪ ‪.‬‬

‫ﺣﺎﻝ ﺑﺎﻳﺪ ﺑﺎﻧﺼﺎﻑ ﺑﺒﻴﻨﻴﻢ ﺍﻳﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﮐﻪ ﺁﻣﺪﻧﺪ ﺣﺎﺋﺰ ﺟﻤﻴﻊ‬

‫ﺹ‪٩‬‬ ‫ﺍﻳﻦ ﺻﻔﺎﺕ ﺑﻮﺩﻧﺪ ﻳﺎ ﻧﻪ ﺍﮔﺮ ﺍﻳﻦ ﺻﻔﺎﺕ ﺭﺍ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺣﺎﺋﺰ ﺍﻳﻦ ﮐﻤﺎﻻﺕ‬

‫ﻋﻘﻠﻴﻪ ﺑﺠﻬﺖ ﻋﻘﻼ‬ ‫ﻣﺮﺑﻰ ﺣﻘﻴﻘﻰ ﻧﺒﻮﺩﻧﺪ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺑﺪﻻﺋﻞ‬ ‫ّ‬ ‫ﻧﺒﻮﺩﻧﺪ ّ‬

‫ﻧﺒﻮﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭ ﺳﺎﺋﺮ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﺭﺍ‬ ‫ﻧﺒﻮﺕ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﻭ ّ‬ ‫ّ‬ ‫ﺍﺛﺒﺎﺕ ﻧﻤﺎﺋﻴﻢ ﻭ ﺍﻳﻦ ﺩﻻﺋﻞ ﻭ ﺑﺮﺍﻫﻴﻦ ﮐﻪ ﺫﮐﺮ ﻣﻴﮑﻨﻴﻢ ﺩﻻﺋﻞ ﻣﻌﻘﻮﻟﻪ‬

‫ﻣﺮﺑﻰ ﺩﺭ ﻋﺎﻟﻢ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ﺍﺳﺖ ﻧﻪ ﻣﻨﻘﻮﻟﻪ ﺑﺪﻻﺋﻞ‬ ‫ﻋﻘﻠﻴﻪ ﺛﺎﺑﺖ ﺷﺪ ﮐﻪ ّ‬ ‫ّ‬

‫ﻗﺪﺳﻴﻪ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﺷﺒﻬﻪ ﺍﻯ‬ ‫ﺑﻘﻮﮤ‬ ‫ّ‬ ‫ﻟﺰﻭﻡ ﺍﺳﺖ ﻭ ﺁﻥ ﺗﺮﺑﻴﺖ ﺑﺎﻳﺪ ّ‬ ‫ﻗﻮﮤ‬ ‫ﻗﻮﮤ‬ ‫ﻗﻮﻩ ﮐﻪ ﻣﺎﻓﻮﻕ ّ‬ ‫ﻗﺪﺳﻴﻪ ﻭﺣﻰ ﺍﺳﺖ ﻭ ﺑﺎﻳﻦ ّ‬ ‫ّ‬ ‫ﻧﻴﺴﺖ ﮐﻪ ﺁﻥ ّ‬ ‫ﺑﺸﺮﻳﻪ ﺍﺳﺖ ﺗﺮﺑﻴﺖ ﺧﻠﻖ ﻻﺯﻡ ﺍﺳﺖ ‪.‬‬ ‫ّ‬ ‫‪-٤‬ﺩ‬ ‫ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‬ ‫ﻗﻮﻩ ﺍﺯ ﺟﻤﻠﻪ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻮﺩ ‪ .‬ﻭ‬ ‫ﻣﺆﻳﺪ ﺍﻳﻦ ّ‬ ‫ﻗﻮﻩ ﻭ ّ‬ ‫ﺩﺍﺭﻧﺪﮤ ﺍﻳﻦ ّ‬

‫ﺑﺮﻫﺎﻥ ﺑﺮ ﺍﻳﻦ ﺁﻧﮑﻪ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ ﺑﻴﻦ ﻧﻬﺮﻳﻦ ﺍﺯ ﻳﮏ ﺧﺎﻧﺪﺍﻥ‬ ‫ﻣﻠﺖ ﻭ ﺩﻭﻟﺖ‬ ‫ﺗﻮﻟﺪ ﻳﺎﻓﺖ ﻭ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ّ‬ ‫ﺍﻟﻬﻴﻪ ّ‬ ‫ﻏﺎﻓﻞ ﺍﺯ ﻭﺣﺪﺍﻧﻴّﺖ ّ‬

‫ﺭﺩ ﻧﻤﻮﺩ ﻭ ﻓﺮﺩﴽ‬ ‫ﺣﺘﻰ ﺧﺎﻧﺪﺍﻥ ﺧﻮﺩ ﮐﺮﺩ ﺟﻤﻴﻊ ﺁﻟﻬﮥ ﺍﻳﺸﺎﻧﺮﺍ ّ‬ ‫ﺧﻮﻳﺶ ّ‬

‫ﻭﺣﻴﺪﴽ ﻣﻘﺎﻭﻣﺖ ﻳﮏ ﻗﻮﻡ ﻗﻮﻯ ﻓﺮﻣﻮﺩ ‪ .‬ﻭ ﺍﻳﻦ ﻣﺨﺎﻟﻔﺖ ﻭ ﻣﻘﺎﻭﻣﺖ ﺳﻬﻞ‬

‫ﻣﺘﻤﺴﮏ‬ ‫ﻣﺴﻴﺤﻴﻪ ﮐﻪ‬ ‫ﻭ ﺁﺳﺎﻥ ﻧﻪ ﻣﺜﻞ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﮐﺴﻰ ﺍﻟﻴﻮﻡ ﻧﺰﺩ ﻣﻠﻞ‬ ‫ّ‬ ‫ّ‬ ‫ﺭﺩ ﮐﻨﺪ ﻭ ﻳﺎ ﺩﺭ ﺩﺍﺋﺮﮤ‬ ‫ﺑﺘﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻫﺴﺘﻨﺪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﺍ ّ‬

‫ﭘﺎﭘﺎ ﮐﺴﻰ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﺍ ﺍﺳﺘﻐﻔﺮ ﺍ‪ ‬ﺩﺷﻨﺎﻡ ﮔﻮﻳﺪ ﻭ ﻣﻘﺎﻭﻣﺖ ﺟﻤﻴﻊ‬ ‫ﻣﻠﺖ ﮐﻨﺪ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻗﺘﺪﺍﺭ ﺣﺮﮐﺖ ﻧﻤﺎﻳﺪ ‪ .‬ﻭ ﺁﻧﺎﻥ ﻳﮏ ﺍﻟﻪ ﻧﺪﺍﺷﺘﻨﺪ‬ ‫ّ‬

‫ﺑﻠﮑﻪ ﺑﺂﻟﻬﮥ‬ ‫ﺣﻖ ﺁﻧﺎﻥ ﻣﻌﺠﺰﺍﺕ ﻧﻘﻞ ﻣﻴﻨﻤﻮﺩﻧﺪ ‪.‬‬ ‫ّ‬ ‫ﻣﺘﻌﺪﺩﻩ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ّ‬ ‫ﮐﻞ ﺑﺮ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻗﻴﺎﻡ ﮐﺮﺩﻧﺪ ﮐﺴﻰ ﺑﺎ ﺍﻭ ﻣﻮﺍﻓﻘﺖ ﻧﮑﺮﺩ‬ ‫ﻟﻬﺬﺍ ّ‬

‫ﻣﮕﺮ ﺑﺮﺍﺩﺭﺯﺍﺩﻩﺍﺵ ﻟﻮﻁ ﻭ ﻳﮑﻰ ﺩﻭ ﻧﻔﺮ ﺩﻳﮕﺮ ﻫﻢ ﺍﺯ ﺿﻌﻔﺎ ‪ .‬ﺑﻌﺪ ﺩﺭ‬ ‫ﺗﻌﺮﺽ ﺍﻋﺪﺍ ﺍﺯ ﻭﻃﻦ‬ ‫ﻧﻬﺎﻳﺖ‬ ‫ﻣﻈﻠﻮﻣﻴﺖ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺯ ّ‬ ‫ﺷﺪﺕ ّ‬ ‫ّ‬ ‫ﺹ ‪١٠‬‬ ‫ﺧﺎﺭﺝ ﺷﺪ ﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﺍﺧﺮﺍﺝ ﺑﻠﺪ ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﻗﻠﻊ‬

‫ﻭ ﻗﻤﻊ ﮔﺮﺩﺩ ﻭ ﺍﺛﺮﻯ ﺍﺯ ﺍﻭ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎﻳﻦ ﺻﻔﺤﺎﺕ‬

‫ﻣﻘﺪﺱ ﺍﺳﺖ ﺁﻣﺪﻧﺪ ‪ .‬ﻣﻘﺼﺪ ﺍﻳﻦ ﺍﺳﺖ ﺍﻳﻦ ﻫﺠﺮﺕ ﺭﺍ ﺍﻋﺪﺍﻯ‬ ‫ﮐﻪ ﺍﺭﺽ ّ‬

‫ﺣﻀﺮﺕ ﺍﺳﺎﺱ ﺍﻋﺪﺍﻡ ﻭ ﺍﺿﻤﺤﻼﻝ ﺷﻤﺮﺩﻧﺪ ﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﮔﺮ ﺷﺨﺺ‬ ‫ﺍﺯ ﻭﻃﻦ ﻣﺄﻟﻮﻑ ﻣﺤﺮﻭﻡ ﻭ ﺍﺯ ﺣﻘﻮﻕ ﻣﻤﻨﻮﻉ ﻭ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﻣﻈﻠﻮﻡ ﮔﺮﺩﺩ‬

‫ﻭ ﻟﻮ ﭘﺎﺩﺷﺎﻩ ﺑﺎﺷﺪ ﻣﺤﻮ ﺷﻮﺩ ﻭﻟﻰ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻗﺪﻡ ﺛﺒﻮﺕ ﺑﻨﻤﻮﺩ ﻭ‬ ‫ﺍﺑﺪﻳﻪ ﮐﺮﺩ‬ ‫ﻋﺰﺕ‬ ‫ّ‬ ‫ﺧﺎﺭﻕ ﺍﻟﻌﺎﺩﻩ ﺍﺳﺘﻘﺎﻣﺖ ﻓﺮﻣﻮﺩ ﻭ ﺧﺪﺍ ﺍﻳﻦ ﻏﺮﺑﺖ ﺭﺍ ّ‬ ‫ﻭﺣﺪﺍﻧﻴﺖ ﻧﻤﻮﺩ ﺯﻳﺮﺍ ﺟﻤﻴﻊ ﺑﺸﺮ ﻋﺒﺪﮤ ﺍﻭﺛﺎﻥ ﺑﻮﺩﻧﺪ ‪ .‬ﺍﻳﻦ‬ ‫ﺗﺎ ﺗﺄﺳﻴﺲ‬ ‫ّ‬

‫ﺗﺮﻗﻰ ﻧﻤﻮﺩ ‪ ،‬ﺍﻳﻦ ﻫﺠﺮﺕ ﺳﺒﺐ ﺷﺪ‬ ‫ﻫﺠﺮﺕ ﺳﺒﺐ ﺷﺪ ﮐﻪ ﺳﻼﻟﮥ ﺍﺑﺮﺍﻫﻴﻢ ّ‬

‫ﻣﻘﺪﺱ ﺑﺴﻼﻟﮥ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺍﺩﻩ ﺷﺪ ‪ ،‬ﺍﻳﻦ ﻫﺠﺮﺕ ﺳﺒﺐ ﺷﺪ ﮐﻪ‬ ‫ﮐﻪ ﺍﺭﺽ ّ‬

‫ﺗﻌﺎﻟﻴﻢ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻨﺘﺸﺮ ﮔﺸﺖ ‪ ،‬ﺍﻳﻦ ﻫﺠﺮﺕ ﺳﺒﺐ ﺷﺪ ﮐﻪ ﺍﺯ ﺳﻼﻟﮥ ﺍﺑﺮﺍﻫﻴﻢ‬ ‫ﻳﻌﻘﻮﺑﻰ ﭘﻴﺪﺍ ﺷﺪ ﻭ ﻳﻮﺳﻔﻰ ﺁﺷﮑﺎﺭ ﮔﺸﺖ ﮐﻪ ﻋﺰﻳﺰ ﻣﺼﺮ ﺷﺪ ‪ ،‬ﺍﻳﻦ ﻫﺠﺮﺕ‬ ‫ﺳﺒﺐ ﺷﺪ ﮐﻪ ﺍﺯ ﺳﻼﻟﮥ ﺍﺑﺮﺍﻫﻴﻢ ﻣﺜﻞ ﺣﻀﺮﺕ ﻣﻮﺳﺎﺋﻰ ﻇﺎﻫﺮ ﮔﺸﺖ ‪،‬‬ ‫ﺍﻳﻦ ﻫﺠﺮﺕ ﺳﺒﺐ ﺷﺪ ﮐﻪ ﻣﺜﻞ ﺣﻀﺮﺕ ﻣﺴﻴﺤﻰ ﺍﺯ ﺳﻼﻟﮥ ﺍﺑﺮﺍﻫﻴﻢ‬

‫ﻇﺎﻫﺮ ﮔﺸﺖ ‪ ،‬ﺍﻳﻦ ﻫﺠﺮﺕ ﺳﺒﺐ ﺷﺪ ﮐﻪ ﻫﺎﺟﺮﻯ ﭘﻴﺪﺍ ﺷﺪ ﻭ ﺍﺯ ﺍﻭ ﺍﺳﻤﺎﻋﻴﻠﻰ‬ ‫ﻣﺤﻤﺪﻯ ﭘﻴﺪﺍ ﺷﺪ ‪ ،‬ﺍﻳﻦ ﻫﺠﺮﺕ‬ ‫ﺗﻮﻟﺪ ﻳﺎﻓﺖ ﻭ ﺍﺯ ﺳﻼﻟﮥ ﺍﻭ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺳﺒﺐ ﺷﺪ ﮐﻪ ﺍﺯ ﺳﻼﻟﻪﺍﺵ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻇﺎﻫﺮ ﺷﺪ ‪ ،‬ﺍﻳﻦ ﻫﺠﺮﺕ‬

‫ﺳﺒﺐ ﺷﺪ ﮐﻪ ﺍﻧﺒﻴﺎﻯ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ ﻇﺎﻫﺮ ﺷﺪﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻇﻞ‬ ‫ﺗﺎ‬ ‫ٓ‬ ‫ﺍﺑﺪﺍﻻﺑﺎﺩ ﻣﻴﺮﻭﺩ ‪ ،‬ﺍﻳﻦ ﻫﺠﺮﺕ ﺳﺒﺐ ﺷﺪ ﺗﺎ ﺟﻤﻴﻊ ﺍﺭﻭﭘﺎ ﺩﺭ ّ‬

‫ﺍﻟﻪ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭﺁﻣﺪﻧﺪ ﻭ ﺍﮐﺜﺮ ﺁﺳﻴﺎ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺳﺎﻳﻪ ﻭﺍﺭﺩ ﺷﺪ ‪ .‬ﺑﺒﻴﻦ‬

‫ﭼﻪ ﻗﺪﺭﺗﻴﺴﺖ ﮐﻪ ﺷﺨﺺ ﻣﻬﺎﺟﺮﻯ ﻫﻤﭽﻨﻴﻦ ﺧﺎﻧﺪﺍﻧﻰ ﺗﺄﺳﻴﺲ ﮐﺮﺩ ﻭ‬ ‫ﻣﻠﺘﻰ ﺗﺄﺳﻴﺲ ﻧﻤﻮﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﻌﺎﻟﻴﻤﻰ ﺗﺮﻭﻳﺞ ﻓﺮﻣﻮﺩ ‪ .‬ﺣﺎﻝ ﮐﺴﻰ‬ ‫ﻫﻤﭽﻨﻴﻦ ّ‬

‫ﻣﻴﺘﻮﺍﻧﺪ ﺑﮕﻮﻳﺪ ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺗﺼﺎﺩﻓﻰ ﺍﺳﺖ ؟ ﭘﺲ ﺍﻧﺼﺎﻑ ﺑﺎﻳﺪ ﺩﺍﺩ ﺍﻳﻦ‬

‫ﺩﻗﺖ ﺑﺎﻳﺪ ﻧﻤﻮﺩ ﮐﻪ ﻫﺠﺮﺕ ﺍﺑﺮﺍﻫﻴﻤﻰ‬ ‫ﻣﺮﺑﻰ ﺑﻮﺩ ﻳﺎ ﻧﺒﻮﺩ ﻭ ﻗﺪﺭﻯ ّ‬ ‫ﺷﺨﺺ ّ‬ ‫ﺑﺴﻮﺭﻳﻪ ﺑﻮﺩ ﻭ ﻧﺘﺎﺋﺠﺶ ﺍﻳﻦ ﮔﺸﺖ ﺁﻳﺎ ﻫﺠﺮﺕ ﺟﻤﺎﻝ‬ ‫ﺍﺯ ُﺍﺭﻓﮥ ﺣﻠﺐ‬ ‫ّ‬

‫ﺹ ‪١١‬‬ ‫ﻣﺒﺎﺭﮎ ﺍﺯ ﻃﻬﺮﺍﻥ ﺑﺒﻐﺪﺍﺩ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﺑﺎﺳﻼﻣﺒﻮﻝ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﺑﺮﻭﻣﻴﻠﻰ‬

‫ﻣﻘﺪﺱ ﭼﻪ ﻧﺘﺎﺋﺠﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ‪ .‬ﭘﺲ ﺑﺒﻴﻦ ﮐﻪ‬ ‫ﻭ ﺍﺯ ﺁﻧﺠﺎ ﺑﺎﺭﺽ ّ‬ ‫ﻣﺮﺑﻰ ﻣﺎﻫﺮﻯ ﺑﻮﺩﻩ ﺍﺳﺖ ‪‬‬ ‫ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﭼﻪ ّ‬ ‫‪٥-٥‬‬ ‫ﺣﻀﺮﺕ ﻣﻮﺳﻰ‬

‫ﻣﺪﺕ ﻣﺪﻳﺪﻩ ﺩﺭ ﺻﺤﺮﺍ ﭼﻮﭘﺎﻧﻰ ﻣﻴﮑﺮﺩ ﻭ ﺑﻈﺎﻫﺮ‬ ‫ﺍﻣﺎ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ّ‬ ‫ّ‬

‫ﺷﺨﺼﻰ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺧﺎﻧﺪﺍﻥ ﻇﻠﻢ ﭘﺮﻭﺭﺩﻩ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺑﻴﻦ ﻧﺎﺱ ﻣﺸﻬﻮﺭ‬ ‫ﻣﻠﺖ ﻓﺮﻋﻮﻥ ﺑﻰ ﻧﻬﺎﻳﺖ‬ ‫ﺑﻘﺘﻞ ﮔﺸﺘﻪ ﻭ ﭼﻮﭘﺎﻥ ﺷﺪﻩ ﻭ ﺩﺭ ﻧﺰﺩ ﺩﻭﻟﺖ ﻭ ّ‬

‫ﻣﻠﺖ ﻋﻈﻴﻤﻪ ﺍﻯ ﺭﺍ ﺍﺯ‬ ‫ﻣﺒﻐﻮﺽ ﻭ ﻣﻐﻀﻮﺏ ﮔﺸﺘﻪ ‪.‬ﻫﻤﭽﻨﻴﻦ ﺷﺨﺼﻰ ﻳﮏ ّ‬

‫ﻗﻴﺪ ﺍﺳﺎﺭﺕ ﺧﻼﺹ ﮐﺮﺩ ﻭ ﺍﻗﻨﺎﻉ ﻧﻤﻮﺩ ﻭ ﺍﺯ ﻣﺼﺮ ﺑﺮﻭﻥ ﺁﻭﺭﺩ ﻭ‬ ‫ﻋﺰﺕ‬ ‫ﻣﻠﺖ ﺩﺭ ﻧﻬﺎﻳﺖ ّ‬ ‫ﻣﻘﺪﺳﻪ ﺭﺳﺎﻧﺪ ‪.‬ﻭ ﺁﻥ ّ‬ ‫ﺑﺎﺭﺽ ّ‬ ‫ﺫﻟﺖ ﺑﻮﺩﻧﺪ ﺑﻨﻬﺎﻳﺖ ّ‬

‫ﺭﺳﻴﺪﻧﺪ ﺍﺳﻴﺮ ﺑﻮﺩﻧﺪ ﺁﺯﺍﺩ ﮔﺸﺘﻨﺪ ﺟﺎﻫﻠﺘﺮﻳﻦ ﺍﻗﻮﺍﻡ ﺑﻮﺩﻧﺪ ﻋﺎﻟﻤﺘﺮﻳﻦ‬

‫ﺍﻗﻮﺍﻡ ﺷﺪﻧﺪ ﺍﺯ ﺗﺄﺳﻴﺴﺎﺗﺶ ﺑﺪﺭﺟﻪ ﺍﻯ ﺭﺳﻴﺪﻧﺪ ﮐﻪ ﺑﻴﻦ ﺟﻤﻴﻊ ﻣﻠﻞ‬

‫ﻣﻔﺘﺨﺮ ﺷﺪﻧﺪ ﺻﻴﺘﺸﺎﻥ ﺑﺂﻓﺎﻕ ﺭﺳﻴﺪ ﮐﺎﺭ ﺑﺠﺎﺋﻰ ﮐﺸﻴﺪ ﮐﻪ ﺍﻣﻢ ﻣﺠﺎﻭﺭﻩ‬

‫ﺍﮔﺮ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﮐﺴﻰ ﺭﺍ ﺳﺘﺎﻳﺶ ﮐﻨﻨﺪ ﻣﻴﮕﻔﺘﻨﺪ ﻳﻘﻴﻨﴼ ﺍﻳﻦ ﺍﺳﺮﺍﺋﻴﻠﻴﺴﺖ ‪.‬‬ ‫ﻣﻠﺖ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺍﺣﻴﺎ ﻧﻤﻮﺩ ﻭ ﺑﻨﻬﺎﻳﺖ‬ ‫ﺗﺄﺳﻴﺲ ﺷﺮﻳﻌﺖ ﻭ ﻗﺎﻧﻮﻧﻰ ﮐﺮﺩ ﮐﻪ ّ‬

‫ﻣﺪﻧﻴﺖ ﺩﺭ ﺁﻥ ﻋﺼﺮ ﺭﺳﻴﺪﻧﺪ ﻭ ﮐﺎﺭ ﺑﺠﺎﺋﻰ ﺭﺳﻴﺪ ﮐﻪ ﺣﮑﻤﺎﻯ ﻳﻮﻧﺎﻥ‬ ‫ﺩﺭﺟﮥ‬ ‫ّ‬

‫ﻣﻴﺂﻣﺪﻧﺪ ﻭ ﺍﺯ ﻓﻀﻼﻯ ﺍﺳﺮﺍﺋﻴﻞ ﺗﺤﺼﻴﻞ ﮐﻤﺎﻻﺕ ﻣﻴﻨﻤﻮﺩﻧﺪ ﻣﺜﻞ ﺳﻘﺮﺍﻁ‬ ‫ﻭﺣﺪﺍﻧﻴﺖ ﻭ ﺑﻘﺎﻯ ﺍﺭﻭﺍﺣﺮﺍ ﺑﻌﺪ ﺍﺯ ﻣﻤﺎﺕ ﺍﺯ‬ ‫ﺑﺴﻮﺭﻳﻪ ﺁﻣﺪ ﻭ ﺗﻌﻠﻴﻢ‬ ‫ﮐﻪ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﮔﺮﻓﺖ ﻭ ﺑﻴﻮﻧﺎﻥ ﻣﺮﺍﺟﻌﺖ ﻧﻤﻮﺩ ﻭ ﺗﺄﺳﻴﺲ ﺍﻳﻦ ﺗﻌﻠﻴﻢ ﺭﺍ‬ ‫ﮐﺮﺩ ﺑﻌﺪ ﺍﻫﺎﻟﻰ ﻳﻮﻧﺎﻥ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺩﻧﺪ ﻭ ﺣﮑﻢ ﺑﻘﺘﻠﺶ ﺩﺍﺩﻧﺪ ﻭ ﺩﺭ‬ ‫ﺎﻝ‬ ‫ﺳﻤﺶ ﺩﺍﺩﻧﺪ ‪ .‬ﺣﺎﻝ ﺷﺨﺼﻰ ﮐﻪ ﺯﺑﺎﻧﺶ ﮐ ّ‬ ‫ﻣﺠﻠﺲ ﺣﮑﻢ ﺣﺎﺿﺮ ﮐﺮﺩﻧﺪ ﻭ ّ‬

‫ﺑﻮﺩ ﻭ ﺩﺭ ﺧﺎﻧﮥ ﻓﺮﻋﻮﻥ ﺑﺰﺭﮒ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺩﺭ ﺑﻴﻦ ﺧﻠﻖ ﺷﻬﺮﺕ ﺑﻘﺘﻞ‬ ‫ﺹ ‪١٢‬‬ ‫ﻣﺪﺗﻰ ﻣﺪﻳﺪﻩ ﺍﺯ ﺧﻮﻑ ﻣﺘﻮﺍﺭﻯ ﺷﺪ ﻭ ﭼﻮﭘﺎﻧﻰ ﻧﻤﻮﺩ ﭼﻨﻴﻦ‬ ‫ﻳﺎﻓﺖ ﻭ ّ‬

‫ﺷﺨﺼﻰ ﺑﻴﺎﻳﺪ ﻭ ﭼﻨﻴﻦ ﺍﻣﺮ ﻋﻈﻴﻢ ﺩﺭ ﻋﺎﻟﻢ ﺗﺄﺳﻴﺲ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﺍﻋﻈﻢ‬

‫ﻣﻮﻓﻖ ﻧﺸﻮﺩ ‪ .‬ﺍﻳﻦ ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﮐﻪ ﺧﺎﺭﻕ‬ ‫ﻓﻴﻠﺴﻮﻑ ﻋﺎﻟﻢ ﺑﻬﺰﺍﺭ ﻳﮏ ﺁﻥ ّ‬

‫ﺍﻟﺒﺘﻪ ﻳﮏ ﺻﺤﺒﺖ ﻋﺎﺩﻯ‬ ‫ﺍﻟﻌﺎﺩﻩ ﺍﺳﺖ ﺍﻧﺴﺎﻧﻴﮑﻪ ﺩﺭ ﺯﺑﺎﻧﺶ ﻟﮑﻨﺖ ﺑﺎﺷﺪ ّ‬ ‫ﻬﻴﻪ‬ ‫ﻗﻮﮤ ﺍﻟ ّ‬ ‫ﻧﺘﻮﺍﻧﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﭼﻨﻴﻦ ﺗﺄﺳﻴﺴﺎﺗﻰ ﮐﻨﺪ ﺍﻳﻦ ﺷﺨﺺ ﺭﺍ ﺍﮔﺮ ّ‬

‫ﻣﻮﻓﻘﻴﺖ ﺑﺮ ﺍﻳﻦ ﺍﻣﺮ ﻋﻈﻴﻢ ﺣﺎﺻﻞ ﻧﻤﻰ ﮐﺮﺩ ‪ ‬ﺍﻳﻨﻬﺎ‬ ‫ﺗﺄﻳﻴﺪ ﻧﻤﻴﻨﻤﻮﺩ ﺍﺑﺪﴽ ﭼﻨﻴﻦ ّ ّ‬ ‫ﻣﺎﺩﻯ ‪ ،‬ﻓﻼﺳﻔﮥ ﻳﻮﻧﺎﻥ ‪،‬‬ ‫ﺩﻻﺋﻠﻰ ﻧﻴﺴﺖ ﮐﻪ ﮐﺴﻰ ﺑﺘﻮﺍﻧﺪ ﺍﻧﮑﺎﺭ ﮐﻨﺪ ﺣﮑﻤﺎﻯ ّ‬ ‫ﻓﻨﻰ‬ ‫ﻋﻈﻤﺎﻯ ﺭﻭﻣﺎﻥ ﮐﻪ ﺷﻬﻴﺮ ﺁﻓﺎﻕ ﺷﺪﻧﺪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻫﺮ ﻳﮑﻰ ﺩﺭ ّ‬

‫ﻣﺜﻼ ﺟﺎﻟﻴﻨﻮﺱ ﻭ ﺑﻘﺮﺍﻁ ﺩﺭ ﻣﻌﺎﻟﺠﺎﺕ ﺍﺭﺳﻄﻮ‬ ‫ﺍﺯ ﻓﻨﻮﻥ ﻣﺎﻫﺮ ﺑﻮﺩﻧﺪ ‪.‬‬ ‫ً‬

‫ﺍﻟﻬﻴﺎﺕ ﻣﻌﺮﻭﻑ‬ ‫ﻧﻈﺮﻳﺎﺕ ﻭ ﺩﻻﺋﻞ‬ ‫ﺩﺭ‬ ‫ﻣﻨﻄﻘﻴﻪ ﺍﻓﻼﻃﻮﻥ ﺩﺭ ﺍﺧﻼﻕ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻤﻬﺎﺭﺕ ﺷﺪﻧﺪ ﭼﻄﻮﺭ ﻣﻴﺸﻮﺩ ﮐﻪ ﺷﺨﺺ ﭼﻮﭘﺎﻧﻰ ﺗﺄﺳﻴﺲ ﺟﻤﻴﻊ ﺍﻳﻦ‬ ‫ﺑﻘﻮﮤ ﺧﺎﺭﻕ ﺍﻟﻌﺎﺩﻩ‬ ‫ﺷﺆﻭﻥ ﻧﻤﺎﻳﺪ ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ ﻣﺆﻳّﺪ ّ‬

‫ﺑﻮﺩﻩ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﺳﺒﺎﺏ ﺍﻣﺘﺤﺎﻥ ﻭ ﺍﻓﺘﺘﺎﻥ ﺍﺯ ﺑﺮﺍﻯ ﺧﻠﻖ ﻓﺮﺍﻫﻢ‬

‫ﻣﻴﺎﻳﺪ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺩﺭ ﻣﻘﺎﻡ ﺩﻓﻊ ﻇﻠﻢ ﻳﮏ ﻣﺸﺘﻰ ﺑﺂﻥ ﺷﺨﺺ ﻗﺒﻄﻰ‬ ‫ﻣﻠﺖ‬ ‫ﺯﺩ ﻣﻴﺎﻧﮥ ﻣﺮﺩﻡ ﺑﻘﺘﻞ ﺷﻬﺮﺕ ﻳﺎﻓﺖ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﻣﻘﺘﻮﻝ ﺍﺯ ّ‬

‫ﻧﺒﻮﺕ ﻣﺒﻌﻮﺙ ﺷﺪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺑﺪ ﻧﺎﻣﻰ‬ ‫ﺣﺎﮐﻤﻪ ﺑﻮﺩ ﻭ ﻓﺮﺍﺭ ﻧﻤﻮﺩ ﺑﻌﺪ ﺑﻪ ّ‬

‫ﻣﻮﻓﻖ ﺑﺮ ﺗﺄﺳﻴﺴﺎﺕ ﻋﻈﻴﻤﻪ ﻭ ﻣﺸﺮﻭﻋﺎﺕ‬ ‫ﺑﻘﻮﺗﻰ ﺧﺎﺭﻕ ﺍﻟﻌﺎﺩﻩ ّ‬ ‫ﭼﮕﻮﻧﻪ ّ‬ ‫ﺟﺴﻴﻤﻪ ﮔﺸﺖ ‪.‬‬

‫‪-٦‬ﻭ‬

‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬

‫ﺗﻮﻟﺪ ﻳﺎﻓﺘﻢ ‪.‬‬ ‫ﺑﻌﺪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺁﻣﺪ ﻭ ﮔﻔﺖ ﮐﻪ ﻣﻦ ﺑﺮﻭﺡ ﺍﻟﻘﺪﺱ ّ‬

‫ﺍﮔﺮ ﭼﻪ ﺣﺎﻝ ﺩﺭ ﻧﺰﺩ ﻣﺴﻴﺤﻴﺎﻥ ﺗﺼﺪﻳﻖ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺁﺳﺎﻧﺴﺖ ﻭﻟﻰ‬

‫ﻧﺺ ﺍﻧﺠﻴﻠﺴﺖ ﮐﻪ ﻓﺮﻳﺴﻴﺎﻥ ﻣﻴﮕﻔﺘﻨﺪ ﺁﻳﺎ‬ ‫ﺁﻧﻮﻗﺖ ﺑﺴﻴﺎﺭ ﻣﺸﮑﻞ ﺑﻮﺩ ‪ .‬ﻭ ّ‬

‫ﺍﻳﻦ ﭘﺴﺮ ﻳﻮﺳﻒ ﻧﺎﺻﺮﻯ ﻧﻴﺴﺖ ﮐﻪ ﻣﺎ ﺍﻭ ﺭﺍ ﻣﻴﺸﻨﺎﺳﻴﻢ ﭼﮕﻮﻧﻪ ﻣﻴﮕﻮﻳﺪ‬ ‫ﺹ ‪١٣‬‬ ‫ﮐﻪ ﻣﻦ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪﻡ ؟ ﺑﺎﺭﻯ ﺍﻳﻦ ﺷﺨﺼﻰ ﮐﻪ ﺑﻈﺎﻫﺮ ﺩﺭ ﺍﻧﻈﺎﺭ ﺟﻤﻴﻊ‬ ‫ﺑﻘﻮﺗﻰ ﻗﻴﺎﻡ ﻓﺮﻣﻮﺩ ﮐﻪ ﺷﺮﻳﻌﺖ ﻫﺰﺍﺭ ﻭ ﭘﺎﻧﺼﺪ‬ ‫ﺣﻘﻴﺮ ﺑﻮﺩ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ّ‬

‫ﺳﺎﻟﻪ ﺭﺍ ﻧﺴﺦ ﻧﻤﻮﺩ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﮔﺮ ﮐﺴﻰ ﺍﺩﻧﻰ ﺗﺠﺎﻭﺯ ﺍﺯ ﺁﻥ ﺷﺮﻳﻌﺖ‬ ‫ﻣﻴﻨﻤﻮﺩ ﺩﺭ ﺧﻄﺮ ﻋﻈﻴﻢ ﻣﻴﺎﻓﺘﺎﺩ ﻭ ﻣﺤﻮ ﻭ ﻧﺎﺑﻮﺩ ﻣﻴﺸﺪ ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ‬

‫ﺑﮑﻠﻰ‬ ‫ﺩﺭ ﻋﻬﺪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺧﻼﻕ‬ ‫ﻋﻤﻮﻣﻴﻪ ﻭ ﺍﺣﻮﺍﻝ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ّ‬ ‫ّ‬

‫ﺫﻟﺖ ﻭ ﺍﺳﺎﺭﺕ ﻭ ﺧﻮﺍﺭﻯ‬ ‫ﻣﺨﺘﻞ ﻭ ﻓﺎﺳﺪ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﮐﻤﺎﻝ ّ‬ ‫ّ‬ ‫ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﻳﮏ ﺭﻭﺯ ﺍﺳﻴﺮ ﺍﻳﺮﺍﻥ ﻭ ﮐﻠﺪﺍﻥ ﺷﺪﻧﺪ ﻭ ﺭﻭﺯﻯ ﺩﻳﮕﺮ‬

‫ﺭﻋﻴﺖ ﻭ ﺗﺎﺑﻊ ﻳﻮﻧﺎﻥ ﮔﺸﺘﻨﺪ ﻭ ﺭﻭﺯﻯ‬ ‫ﻣﺤﮑﻮﻡ ﺩﻭﻟﺖ ﺁﺷﻮﺭﻳﺎﻥ ﺭﻭﺯﻯ ّ‬

‫ﺑﻘﻮﮤ‬ ‫ﺩﻳﮕﺮ ﻣﻄﻴﻊ ﻭ ﺫﻟﻴﻞ ﺭﻭﻣﺎﻥ ‪ .‬ﺍﻳﻦ ﺷﺨﺺ ﺟﻮﺍﻥ ﻳﻌﻨﻰ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ّ‬

‫ﻣﻮﺳﻮﻳﻪ ﺭﺍ ﻧﺴﺦ ﻓﺮﻣﻮﺩ ﻭ ﺑﺘﺮﺑﻴﺖ ﺍﺧﻼﻕ‬ ‫ﺧﺎﺭﻕ ﺍﻟﻌﺎﺩﻩ ﺷﺮﻳﻌﺖ ﻋﺘﻴﻘﮥ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ ﻓﺮﻣﻮﺩ‬ ‫ﻋﺰﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﻋﻤﻮﻣﻴﻪ ﭘﺮﺩﺍﺧﺖ ﺩﻭﺑﺎﺭﻩ ﺍﺯ ﺑﺮﺍﻯ ﺍﺳﺮﺍﺋﻴﻞ ﺗﺄﺳﻴﺲ ّ‬

‫ﻭ ﺗﻌﻠﻴﻤﺎﺗﻰ ﻣﻨﺘﺸﺮ ﮐﺮﺩ ﮐﻪ ﺍﺧﺘﺼﺎﺹ ﺑﺎﺳﺮﺍﺋﻴﻞ ﻧﺪﺍﺷﺖ ﺑﻠﮑﻪ ﺗﺄﺳﻴﺲ‬

‫ﺍﺟﺘﻤﺎﻋﻴﮥ‬ ‫ﮐﻠﻴﻪ ﺍﺯ ﺑﺮﺍﻯ ﻫﻴﺄﺕ‬ ‫ﺍﻭﻝ ﺣﺰﺑﻰ ﮐﻪ ﺑﺮ‬ ‫ّ‬ ‫ّ‬ ‫ﺳﻌﺎﺩﺕ ّ ّ‬ ‫ﺑﺸﺮﻳﻪ ﻧﻤﻮﺩ ‪ّ .‬‬ ‫ﻣﺤﻮﻳﺘﺶ ﻗﻴﺎﻡ ﻧﻤﻮﺩﻧﺪ ﺍﺳﺮﺍﺋﻴﻞ ﻗﻮﻡ ﻭ ﻗﺒﻴﻠﮥ ﺧﻮﺩ ﻣﺴﻴﺢ ﺑﻮﺩ ﻭ ﺑﻈﺎﻫﺮ‬ ‫ّ‬

‫ﺣﺘﻰ ﺗﺎﺝ ﺧﺎﺭ ﺑﺮ ﺳﺮﺵ‬ ‫ﺍﻭ ﺭﺍ ﻣﻘﻬﻮﺭ ﻧﻤﻮﺩﻧﺪ ﻭ ّ‬ ‫ﺑﺬﻟﺖ ﮐﺒﺮﻯ ﺍﻧﺪﺍﺧﺘﻨﺪ ّ‬

‫ﺫﻟﺖ‬ ‫ﻧﻬﺎﺩﻧﺪ ﻭ‬ ‫ﺑﺼﻼﺑﻪ ﺯﺩﻧﺪ ‪ .‬ﻭ ﺍﻳﻦ ﺷﺨﺺ ﺩﺭ ﻭﻗﺘﻴﮑﻪ ﺑﻈﺎﻫﺮ ﺩﺭ ﻧﻬﺎﻳﺖ ّ‬ ‫ّ‬

‫ﺑﻮﺩ ﺍﻋﻼﻥ ﮐﺮﺩ ﮐﻪ ﺍﻳﻦ ﺁﻓﺘﺎﺏ ﺍﺷﺮﺍﻕ ﻧﻤﺎﻳﺪ ﻭ ﺍﻳﻦ ﻧﻮﺭ ﺑﺘﺎﺑﺪ ﻭ ﺍﻳﻦ‬

‫ﻓﻴﺾ ﻣﻦ ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ ﻭ ﺟﻤﻴﻊ ﺍﻋﺪﺍ ﺧﺎﺿﻊ ﺷﻮﻧﺪ ﻭ ﻫﻤﻴﻦ ﻃﻮﺭ ﮐﻪ‬

‫ﮔﻔﺖ ﺷﺪ ﺟﻤﻴﻊ ﻣﻠﻮﮎ ﻋﺎﻟﻢ ﻣﻘﺎﻭﻣﺖ ﺍﻭ ﺭﺍ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺑﻠﮑﻪ ﺍﻋﻼﻡ ﺟﻤﻴﻊ‬

‫ﻣﻠﻮﮎ ﺳﺮﻧﮕﻮﻥ ﺷﺪ ﻭ ﻋﻠﻢ ﺁﻥ ﻣﻈﻠﻮﻡ ﺑﺎﻭﺝ ﺍﻋﻈﻢ ﻣﺮﺗﻔﻊ ﮔﺸﺖ ‪ .‬ﺁﻳﺎ ﺍﻳﻦ‬

‫ﻫﻴﭻ ﺑﻘﺎﻋﺪﮤ ﻋﻘﻞ ﺑﺸﺮ ﻣﻤﮑﻦ ﺍﺳﺖ ؟ ﻻ ﻭ ﺍ‪ ‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﮔﺸﺖ‬

‫ﻣﻮﻓﻖ ﺑﻮﺩ ‪‬‬ ‫ﻣﺆﻳﺪ ﻭ ّ‬ ‫ﻬﻴﻪ ّ‬ ‫ﺑﻘﻮﺗﻰ ﺍﻟ ّ‬ ‫ﻣﺮﺑﻰ ﺣﻘﻴﻘﻰ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ّ‬ ‫ﮐﻪ ﺁﻥ ﺷﺨﺺ ﺑﺰﺭﮔﻮﺍﺭ ّ‬ ‫ﺹ ‪١٤‬‬ ‫‪-٧‬ﺯ‬

‫ﻣﺤﻤﺪ‬ ‫ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﻣﺤﻤﺪ ‪ ،‬ﺍﻫﻞ ﺍﺭﻭﭘﺎ ﻭ ﺍﻣﺮﻳﮑﺎ ﺑﻌﻀﻰ ﺭﻭﺍﻳﺎﺕ ﺍﺯ ﺣﻀﺮﺕ‬ ‫ﺍﻣﺎ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺭﺳﻮﻝ ﺷﻨﻴﺪﻩﺍﻧﺪ ﻭ ﺻﺪﻕ ﺍﻧﮕﺎﺷﺘﻪﺍﻧﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺭﺍﻭﻯ ﻳﺎ ﺟﺎﻫﻞ‬ ‫ﻗﺴﻴﺴﻬﺎ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﻌﻀﻰ‬ ‫ﺑﻮﺩﻩ ﻭ ﻳﺎ ﻣﺒﻐﺾ ﻭ ﺍﮐﺜﺮ ﺭﺍﻭﻳﻬﺎ ّ‬

‫ﻣﺤﻤﺪ ﻧﻘﻞ ﮐﺮﺩﻧﺪ ﻭ‬ ‫ﺍﺯ ﺟﻬﻠﮥ ﺍﺳﻼﻡ ﺭﻭﺍﻳﺘﻬﺎﻯ ﺑﻰ ﺍﺻﻞ ﺍﺯ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﻣﺜﻼ ﺑﻌﻀﻰ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺟﺎﻫﻞ ﮐﺜﺮﺕ‬ ‫ﺑﺨﻴﺎﻝ ﺧﻮﺩ ﻣﺪﺡ ﺩﺍﻧﺴﺘﻨﺪ ‪.‬‬ ‫ً‬

‫ﻣﻤﺪﻭﺣﻴﺖ ﺩﺍﻧﺴﺘﻪ ﻭ ﮐﺮﺍﻣﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺯﻳﺮﺍ ﺍﻳﻦ‬ ‫ﺯﻭﺟﺎﺗﺮﺍ ﻣﺪﺍﺭ‬ ‫ّ‬

‫ﺗﮑﺜﺮ ﺯﻭﺟﺎﺗﺮﺍ ﺍﺯ ﻗﺒﻴﻞ ﻣﻌﺠﺰﺍﺕ ﺷﻤﺮﺩﻩﺍﻧﺪ ﻭ ﺍﺳﺘﻨﺎﺩ‬ ‫ﻧﻔﻮﺱ ﺟﺎﻫﻠﻪ ّ‬

‫ﻣﺜﻼ ﺷﺨﺺ‬ ‫ﻣﻮﺭﺧﻴﻦ ﺍﺭﻭﭘﺎ ﺍﮐﺜﺮﺵ ﺑﺮ ﺍﻗﻮﺍﻝ ﺍﻳﻦ ﻧﻔﻮﺱ ﺟﺎﻫﻠﻪ ﺍﺳﺖ ‪.‬‬ ‫ً‬ ‫ّ‬ ‫ﺷﺪﺕ ﺷﺠﺎﻋﺖ ﻭ‬ ‫ﻗﺴﻴﺴﻰ ﮔﻔﺘﻪ ﮐﻪ ﺩﻟﻴﻞ ﺑﺰﺭﮔﻮﺍﺭﻯ ّ‬ ‫ﺟﺎﻫﻠﻰ ﺩﺭ ﻧﺰﺩ ّ‬

‫ﻣﺤﻤﺪ ﺩﺭ ﻳﮏ ﺭﻭﺯ ﺻﺪ‬ ‫ﺧﻮﻧﺮﻳﺰﻳﺴﺖ ﻭ ﻳﮏ ﺷﺨﺺ ﺍﺯ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﻗﺴﻴﺲ ﮔﻤﺎﻥ ﻧﻤﻮﺩ ﮐﻪ‬ ‫ﻧﻔﺮ ﺭﺍ ﺩﺭ ﻣﻴﺪﺍﻥ ﺣﺮﺏ ﺳﺮ ﺍﺯ ﺗﻦ ﺟﺪﺍ ﮐﺮﺩ ﺁﻥ ّ‬

‫ﻣﺤﻤﺪ ﻗﺘﻞ ﺍﺳﺖ ‪ .‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﻳﻦ ﺻﺮﻑ ﺍﻭﻫﺎﻡ‬ ‫ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺑﺮﻫﺎﻥ ﺩﻳﻦ‬ ‫ّ‬ ‫ﻣﺤﻤﺪ ﺟﻤﻴﻊ ﺣﺮﮐﺖ ﺩﻓﺎﻋﻰ ﺑﻮﺩﻩ ﻭ ﺑﺮﻫﺎﻥ‬ ‫ﺍﺳﺖ ﺑﻠﮑﻪ ﻏﺰﻭﺍﺕ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﺍﺫﻳﺖ ﺭﺍ‬ ‫ﻭﺍﺿﺢ ﺁﻧﮑﻪ ﺳﻴﺰﺩﻩ ﺳﺎﻝ ﺩﺭ ّ‬ ‫ﺍﺣﺒﺎﻳﺶ ﻧﻬﺎﻳﺖ ّ‬ ‫ﻣﮑﻪ ﭼﻪ ﺧﻮﺩ ﻭ ﭼﻪ ّ‬ ‫ﻣﺪﺕ ﻫﺪﻑ ﺗﻴﺮ ﺟﻔﺎ ﺑﻮﺩﻧﺪ ﺑﻌﻀﻰ ﺍﺻﺤﺎﺏ ﮐﺸﺘﻪ‬ ‫ﮐﺸﻴﺪﻧﺪ ﻭ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﮔﺸﺘﻨﺪ ﻭ ﺍﻣﻮﺍﻝ ﺑﻴﻐﻤﺎ ﺭﻓﺖ ﻭ ﺳﺎﺋﺮﻳﻦ ﺗﺮﮎ ﻭﻃﻦ ﻣﺄﻟﻮﻑ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﺪﻳﺎﺭ‬ ‫ﻣﺼﻤﻢ ﺑﻘﺘﻞ‬ ‫ﺍﺫﻳﺖ‬ ‫ّ‬ ‫ﻏﺮﺑﺖ ﻓﺮﺍﺭ ﮐﺮﺩﻧﺪ ﻭ ﺧﻮﺩ ﺣﻀﺮﺗﺮﺍ ﺑﻌﺪ ﺍﺯ ﻧﻬﺎﻳﺖ ّ‬

‫ﻣﮑﻪ ﺑﻴﺮﻭﻥ ﺭﻓﺘﻨﺪ ﻭ ﺑﻤﺪﻳﻨﻪ ﻫﺠﺮﺕ ﻓﺮﻣﻮﺩﻧﺪ ‪.‬‬ ‫ﺷﺪﻧﺪ ﻟﻬﺬﺍ ﻧﺼﻒ ﺷﺐ ﺍﺯ ّ‬ ‫ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﻋﺪﺍ ﺗﺮﮎ ﺟﻔﺎ ﻧﮑﺮﺩﻧﺪ ﺑﻠﮑﻪ ﺗﻌﺎﻗﺐ ﺗﺎ ﺣﺒﺸﻪ ﻭ ﻣﺪﻳﻨﻪ‬ ‫ﺗﻮﺣﺶ ﻭ ﺩﺭﻧﺪﮔﻰ‬ ‫ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﻗﺒﺎﺋﻞ ﻭ ﻋﺸﺎﺋﺮ ﻋﺮﺏ ﺩﺭ ﻧﻬﺎﻳﺖ ّ‬

‫ﻣﺘﻮﺣﺸﻴﻦ ﺍﻣﺮﻳﮑﺎ ﻧﺰﺩ ﺍﻳﻨﻬﺎ ﺍﻓﻼﻃﻮﻥ ﺯﻣﺎﻥ ﺑﻮﺩﻧﺪ‬ ‫ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﺮﺍﺑﺮﻩ ﻭ‬ ‫ّ‬

‫ﺍﻣﺎ‬ ‫ﺯﻳﺮﺍ ﺑﺮﺍﺑﺮﮤ ﺍﻣﺮﻳﮑﺎ ﺍﻭﻻﺩﻫﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺯﻧﺪﻩ ﺯﻳﺮ ﺧﺎﮎ ﻧﻤﻴﻨﻤﻮﺩﻧﺪ ّ‬ ‫ﺹ ‪١٥‬‬

‫ﺍﻳﻨﻬﺎ ﺩﺧﺘﺮﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺯﻧﺪﻩ ﺯﻧﺪﻩ ﺯﻳﺮ ﺧﺎﮎ ﻣﻴﮑﺮﺩﻧﺪ ﻭ ﻣﻴﮕﻔﺘﻨﺪ ﮐﻪ‬

‫ﻣﺜﻼ ﺍﮐﺜﺮ‬ ‫ﺣﻤﻴﺖ ﺍﺳﺖ ﻭ ﺑﺂﻥ ﺍﻓﺘﺨﺎﺭ ﻣﻴﻨﻤﻮﺩﻧﺪ ‪.‬‬ ‫ﺍﻳﻦ ﻋﻤﻞ ﻣﻨﺒﻌﺚ ﺍﺯ‬ ‫ً‬ ‫ّ‬

‫ﻣﺘﻮﻟﺪ ﺷﻮﺩ‬ ‫ﻣﺮﺩﺍﻥ ﺑﺰﻥ ﺧﻮﻳﺶ ﺗﻬﺪﻳﺪ ﻣﻴﻨﻤﻮﺩﻧﺪ ﮐﻪ ﺍﮔﺮ ﺩﺧﺘﺮ ﺍﺯ ﺗﻮ‬ ‫ّ‬

‫ﺍﻻﻥ ﻗﻮﻡ ﻋﺮﺏ ﺍﺯ ﻓﺮﺯﻧﺪ ﺩﺧﺘﺮ ﺍﺳﺘﻴﺤﺎﺵ‬ ‫ﺣﺘﻰ ﺍﻟﻰ ٓ‬ ‫ﺗﺮﺍ ﺑﻘﺘﻞ ﺭﺳﺎﻧﻢ ّ‬

‫ﮐﻨﻨﺪ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻳﮏ ﺷﺨﺺ ﻫﺰﺍﺭ ﺯﻥ ﻣﻴﺒﺮﺩ ﺍﮐﺜﺮﺷﺎﻥ ﺑﻴﺶ ﺍﺯ ﺩﻩ ﺯﻥ‬

‫ﺩﺭ ﺧﺎﻧﻪ ﺩﺍﺷﺘﻨﺪ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﻗﺒﺎﺋﻞ ﺟﻨﮓ ﻭ ﭘﺮﺧﺎﺵ ﺑﺎ ﻳﮑﺪﻳﮕﺮ‬

‫ﻣﻴﻨﻤﻮﺩﻧﺪ ﻫﺮ ﻗﺒﻴﻠﻪ ﮐﻪ ﻏﻠﺒﻪ ﻣﻴﮑﺮﺩ ﺍﻫﻞ ﻭ ﺍﻃﻔﺎﻝ ﻗﺒﻴﻠﮥ ﻣﻐﻠﻮﺑﻪ ﺭﺍ ﺍﺳﻴﺮ‬

‫ﻣﻴﻨﻤﻮﺩ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﮐﻨﻴﺰ ﻭ ﻏﻼﻡ ﺩﺍﻧﺴﺘﻪ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﻣﻴﻨﻤﻮﺩﻧﺪ ‪ .‬ﻭ ﭼﻮﻥ‬

‫ﺷﺨﺼﻰ ﻓﻮﺕ ﻣﻴﻨﻤﻮﺩ ﻭ ﺩﻩ ﺯﻥ ﺩﺍﺷﺖ ﺍﻭﻻﺩ ﺍﻳﻦ ﺯﻧﺎﻥ ﺑﺮ ﺳﺮ ﻣﺎﺩﺭﺍﻥ‬ ‫ﻳﮑﺪﻳﮕﺮ ﻣﻴﺘﺎﺧﺘﻨﺪ ﻭ ﭼﻮﻥ ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﺍﻭﻻﺩ ﻋﺒﺎﻯ ﺧﻮﻳﺸﺮﺍ ﺑﺮ ﺳﺮ ﺯﻥ‬ ‫ﭘﺪﺭ ﺧﻮﺩ ﻣﻴﺎﻧﺪﺍﺧﺖ ﻭ ﻓﺮﻳﺎﺩ ﻣﻴﻨﻤﻮﺩ ﮐﻪ ﺍﻳﻦ ﺣﻼﻝ ﻣﻨﺴﺖ ﻓﻮﺭﴽ ﺑﻌﺪ‬

‫ﺍﻳﻦ ﺯﻥ ﺑﻴﭽﺎﺭﻩ ﺍﺳﻴﺮ ﻭ ﮐﻨﻴﺰ ﭘﺴﺮ ﺷﻮﻫﺮ ﺧﻮﻳﺶ ﻣﻴﺸﺪ ﻭ ﺁﻧﭽﻪ ﻣﻴﺨﻮﺍﺳﺖ‬

‫ﺑﺰﻥ ﭘﺪﺭ ﺧﻮﺩ ﻣﻴﻨﻤﻮﺩ ﻣﻴﮑﺸﺖ ﻭﻳﺎ ﺁﻧﮑﻪ ﺩﺭ ﭼﺎﻫﻰ ﺣﺒﺲ ﻣﻴﮑﺮﺩ ﻭ ﻳﺎ ﺁﻧﮑﻪ‬

‫ﻫﺮ ﺭﻭﺯ ﺿﺮﺏ ﻭ ﺷﺘﻢ ﻭ ﺯﺟﺮ ﻣﻴﮑﺮﺩ ﺗﺎ ﺑﺘﺪﺭﻳﺞ ﺁﻥ ﺯﻥ ﻫﻼﮎ ﻣﻴﺸﺪ ﺑﺤﺴﺐ‬

‫ﻇﺎﻫﺮ ﻭ ﻗﺎﻧﻮﻥ ﻋﺮﺏ ﻣﺨﺘﺎﺭ ﺑﻮﺩ ‪ .‬ﻭ ﺣﻘﺪ ﻭ ﺣﺴﺪ ﻭ ﺑﻐﺾ ﻭ ﻋﺪﺍﻭﺕ ﻣﻴﺎﻥ‬ ‫ﺯﻧﺎﻥ ﻳﮏ ﺷﻮﻫﺮ ﻭ ﺍﻭﻻﺩ ﺁﻧﻬﺎ ﻭﺍﺿﺢ ﻭ ﻣﻌﻠﻮﻣﺴﺖ ﻭ ﻣﺴﺘﻐﻨﻰ ﺍﺯ ﺑﻴﺎﻥ‬ ‫ﺍﺳﺖ ﺩﻳﮕﺮ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﺯﻧﺎﻥ ﻣﻈﻠﻮﻡ ﭼﻪ ﺣﺎﻟﺖ ﻭ‬

‫ﺯﻧﺪﮔﺎﻧﻰ ﺑﻮﺩ ‪ .‬ﻭ ﺍﺯﻳﻦ ﮔﺬﺷﺘﻪ ﻣﻌﻴﺸﺖ ﻗﺒﺎﺋﻞ ﻋﺮﺏ ﺍﺯ ﻧﻬﺐ ﻭ ﻏﺎﺭﺕ‬

‫ﻣﺘﺼﻞ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺣﺮﺏ ﻭ ﺟﺪﺍﻝ‬ ‫ﻳﮑﺪﻳﮕﺮ ﺑﻮﺩ ﺑﻘﺴﻤﻰ ﮐﻪ ﺍﻳﻦ ﻗﺒﺎﺋﻞ ّ‬

‫ﻣﻴﻨﻤﻮﺩﻧﺪ ﻭ ﻫﻤﺪﻳﮕﺮ ﺭﺍ ﻣﻴﮑﺸﺘﻨﺪ ﻭ ﺍﻣﻮﺍﻝ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﻧﻬﺐ ﻭ ﻏﺎﺭﺕ‬

‫ﻣﻴﮑﺮﺩﻧﺪ ﻭ ﺯﻧﺎﻥ ﻭ ﮐﻮﺩﮐﺎﻧﺮﺍ ﺍﺳﻴﺮ ﻣﻴﻨﻤﻮﺩﻧﺪ ﻭ ﺑﺒﻴﮕﺎﻧﮕﺎﻥ ﻣﻴﻔﺮﻭﺧﺘﻨﺪ ‪.‬‬ ‫ﭼﻪ ﺑﺴﻴﺎﺭ ﻭﺍﻗﻊ ﮐﻪ ﺟﻤﻌﻰ ﺍﺯ ﺩﺧﺘﺮﺍﻥ ﻭ ﭘﺴﺮﺍﻥ ﺍﻣﻴﺮﻯ ﺩﺭ ﻧﻬﺎﻳﺖ‬

‫ﺫﻟﺖ ﻭ ﺣﻘﺎﺭﺕ‬ ‫ﻧﺎﺯ ﻭ ﻧﻌﻤﺖ ﺭﻭﺯ ﺭﺍ ﺷﺐ ﻧﻤﻮﺩﻧﺪ ﻭﻟﻰ ﺷﺎﻣﺮﺍ ﺩﺭ ﻧﻬﺎﻳﺖ ّ‬

‫ﻭ ﺍﺳﺎﺭﺕ ﺻﺒﺢ ﮐﺮﺩﻧﺪ ﺩﻳﺮﻭﺯ ﺍﻣﻴﺮ ﺑﻮﺩﻧﺪ ﻭ ﺍﻣﺮﻭﺯ ﺍﺳﻴﺮ ﺩﻳﺮﻭﺯ ﺑﺎﻧﻮ‬

‫ﻣﺤﻤﺪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ ﻗﺒﺎﺋﻞ ﻣﺒﻌﻮﺙ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﺍﻣﺮﻭﺯ ﮐﻨﻴﺰ ‪ .‬ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﺹ ‪١٦‬‬ ‫ﺷﺪ ﻭ ﺳﻴﺰﺩﻩ ﺳﺎﻝ ﺑﻼﺋﻰ ﻧﻤﺎﻧﺪ ﮐﻪ ﺍﺯ ﺩﺳﺖ ﺍﻳﻦ ﻗﺒﺎﺋﻞ ﻧﮑﺸﻴﺪ ﺑﻌﺪ‬ ‫ﺍﺯ ﺳﻴﺰﺩﻩ ﺳﺎﻝ ﺧﺎﺭﺝ ﺷﺪ ﻭ ﻫﺠﺮﺕ ﮐﺮﺩ ﻭﻟﻰ ﺍﻳﻦ ﻗﻮﻡ ﺩﺳﺖ ﺑﺮﻧﺪﺍﺷﺘﻨﺪ‬

‫ﮐﻞ ﺭﺍ ﺍﺯ‬ ‫ﺟﻤﻊ ﺷﺪﻧﺪ ﻭ ﻟﺸﮑﺮ ﮐﺸﻴﺪﻧﺪ ﻭ ﺑﺮ ﺳﺮﺵ ﻫﺠﻮﻡ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ّ‬

‫ﺭﺟﺎﻝ ﻭ ﻧﺴﺎء ﻭ ﺍﻃﻔﺎﻝ ﻣﺤﻮ ﻭ ﻧﺎﺑﻮﺩ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﻣﻮﻗﻌﻰ ﺣﻀﺮﺕ‬

‫ﻣﺤﻤﺪ ﻣﺠﺒﻮﺭ ﺑﺮ ﺣﺮﺏ ﺑﺎ ﭼﻨﻴﻦ ﻗﺒﺎﺋﻠﻰ ﮔﺸﺖ ﺍﻳﻦ ﺍﺳﺖ ﺣﻘﻴﻘﺖ ﺣﺎﻝ ‪.‬‬ ‫ّ‬

‫ﺗﻌﺼﺐ ﻧﺪﺍﺭﻳﻢ ﻭ ﺣﻤﺎﻳﺖ ﻧﺨﻮﺍﻫﻴﻢ ﻭﻟﻰ ﺍﻧﺼﺎﻑ ﻣﻴﺪﻫﻴﻢ ﻭ ﺑﺎﻧﺼﺎﻑ‬ ‫ﻣﺎ ّ‬

‫ﻣﻴﮕﻮﺋﻴﻢ ‪ .‬ﺷﻤﺎ ﺑﺎﻧﺼﺎﻑ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﺍﮔﺮ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﭼﻨﻴﻦ ﻣﻮﻗﻌﻰ‬ ‫ﻣﺘﻮﺣﺸﻪ ﻭ ﺳﻴﺰﺩﻩ ﺳﺎﻝ ﺑﺎ ﺟﻤﻴﻊ‬ ‫ﺑﻮﺩ ﺩﺭ ﺑﻴﻦ ﭼﻨﻴﻦ ﻗﺒﺎﺋﻞ ﻃﺎﻏﻴﮥ‬ ‫ّ‬

‫ﺗﺤﻤﻞ ﻫﺮ ﺟﻔﺎﺋﻰ ﺍﺯ ﺁﻧﻬﺎ ﻣﻴﻔﺮﻣﻮﺩ ﻭ ﺻﺒﺮ ﻣﻴﮑﺮﺩ ﻭ ﻧﻬﺎﻳﺖ‬ ‫ﺣﻮﺍﺭﻳﻴﻦ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺯ ﻭﻃﻦ ﻣﺄﻟﻮﻑ ﺍﺯ ﻇﻠﻢ ﺁﻧﺎﻥ ﻫﺠﺮﺕ ﺑﺒﻴﺎﺑﺎﻥ ﻣﻴﻨﻤﻮﺩ ﻭ ﻗﺒﺎﺋﻞ ﻃﺎﻏﻴﻪ‬

‫ﺑﺎﺯ ﺩﺳﺖ ﺑﺮ ﻧﺪﺍﺷﺘﻪ ﺗﻌﺎﻗﺐ ﻣﻴﮑﺮﺩﻧﺪ ‪ .‬ﻭ ﺑﺮ ﻗﺘﻞ ﻋﻤﻮﻡ ﺭﺟﺎﻝ ﻭ ﻧﻬﺐ‬ ‫ﺍﻣﻮﺍﻝ ﻭ ﺍﺳﻴﺮﻯ ﻧﺴﺎء ﻭ ﺍﻃﻔﺎﻝ ﻣﻴﭙﺮﺩﺍﺧﺘﻨﺪ ﺁﻳﺎ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ‬

‫ﻣﻘﺎﺑﻞ ﺁﻧﺎﻥ ﭼﻪ ﻧﻮﻉ ﺳﻠﻮﮎ ﻣﻴﮑﺮﺩﻧﺪ ؟ ﺍﻳﻦ ﺍﮔﺮ ﺑﺮ ﻧﻔﺲ ﺣﻀﺮﺕ‬

‫ﻭﺍﺭﺩ ﻋﻔﻮ ﻭ ﺳﻤﺎﺡ ﻣﻴﻨﻤﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﻋﻤﻞ ﻋﻔﻮ ‪ ،‬ﺑﺴﻴﺎﺭ ﻣﻘﺒﻮﻝ ﻭ ﻣﺤﻤﻮﺩ‬ ‫ﻭﻟﻰ ﺍﮔﺮ ﻣﻼﺣﻈﻪ ﻣﻴﮑﺮﺩ ﮐﻪ ﻇﺎﻟﻢ ﻗﺎﺗﻞ ﺧﻮﻧﺨﻮﺍﺭ ﺟﻤﻌﻰ ﺍﺯ ﻣﻈﻠﻮﻣﺎﻧﺮﺍ‬ ‫ﺍﺫﻳﺖ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﻭ ﻧﺴﺎء ﻭ ﺍﻃﻔﺎﻝ ﺭﺍ ﺍﺳﻴﺮ‬ ‫ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻭ ّ‬

‫ﺍﻟﺒﺘﻪ ﺁﻥ ﻣﻈﻠﻮﻣﺎﻧﺮﺍ ﺣﻤﺎﻳﺖ ﻭ ﻇﺎﻟﻤﺎﻧﺮﺍ ﻣﻤﺎﻧﻌﺖ ﻣﻴﻔﺮﻣﻮﺩ ‪ ،‬ﭘﺲ‬ ‫ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ ّ‬ ‫ﻣﺤﻤﺪ ﭼﻴﺴﺖ ؟ ﺍﻳﻨﺴﺖ ﮐﻪ ﭼﺮﺍ ﺑﺎ ﺍﺻﺤﺎﺏ ﻭ ﻧﺴﺎء‬ ‫ﺍﻋﺘﺮﺍﺽ ﺑﺮ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﻭ ﺍﻃﻔﺎﻝ ﺗﺴﻠﻴﻢ ﺍﻳﻦ ﻗﺒﺎﺋﻞ ﻃﺎﻏﻴﻪ ﻧﮕﺸﺖ ؟ ﻭ ﺍﺯﻳﻦ ﮔﺬﺷﺘﻪ ﺍﻳﻦ ﻗﺒﺎﺋﻠﺮﺍ‬ ‫ﺍﺯ ﺧﻠﻖ ﻭ ﺧﻮﻯ ﺧﻮﻧﺨﻮﺍﺭﻯ ﺧﻼﺹ ﮐﺮﺩﻥ ﻋﻴﻦ ﻣﻮﻫﺒﺖ ﺍﺳﺖ ﻭ‬

‫ﺯﺟﺮ ﻭ ﻣﻨﻊ ﺍﻳﻦ ﻧﻔﻮﺱ ﻣﺤﺾ ﻋﻨﺎﻳﺖ ﺍﺳﺖ ‪ .‬ﻣﺜﻠﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﺷﺨﺼﻰ‬

‫ﺳﻤﻰ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﺩ ﻭ ﻧﻮﺷﻴﺪﻥ ﺧﻮﺍﻫﺪ ﻳﺎﺭ ﻣﻬﺮﺑﺎﻥ ﺁﻥ ﻗﺪﺡ ﺭﺍ‬ ‫َ​َ‬ ‫ﻗﺪﺡ ّ‬

‫ﺑﺸﮑﻨﺪ ﻭ ﺧﻮﺭﻧﺪﻩ ﺭﺍ ﺯﺟﺮ ﻧﻤﺎﻳﺪ ﻭ ﺍﮔﺮ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﭼﻨﻴﻦ ﻣﻮﻗﻌﻰ‬

‫ﺍﻟﺒﺘﻪ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎء ﻭ ﺍﻃﻔﺎﻝ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺍﻳﻦ ﮔﺮﮔﺎﻥ ﺧﻮﻧﺨﻮﺍﺭ‬ ‫ﺑﻮﺩﻧﺪ ّ‬

‫ﻣﺤﻤﺪ ﺑﺎ ﻧﺼﺎﺭﻯ ﻣﺤﺎﺭﺑﻪ ﻧﻨﻤﻮﺩ ﺑﻠﮑﻪ‬ ‫ﺑﻘﻮﮤ ﻗﺎﻫﺮﻩ ﻧﺠﺎﺕ ﻣﻴﺪﺍﺩﻧﺪ ‪ .‬ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﺹ ‪١٧‬‬ ‫ﺣﺮﻳﺖ ﺑﺎﻳﺸﺎﻥ ﺩﺍﺩ ﺩﺭ ﻧﺠﺮﺍﻥ‬ ‫ﺍﺯ ﻧﺼﺎﺭﻯ ﺑﺴﻴﺎﺭ ﺭﻋﺎﻳﺖ ﮐﺮﺩ ﻭ ﮐﻤﺎﻝ ّ ّ‬

‫ﻣﺤﻤﺪ ﮔﻔﺖ ﻫﺮ ﮐﺲ ﺑﺤﻘﻮﻕ ﺍﻳﻨﻬﺎ‬ ‫ﻃﺎﺋﻔﻪ ﺍﻯ ﺍﺯ ﻣﺴﻴﺤﻰ ﺑﻮﺩﻧﺪ ﻭ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﻌﺪﻯ ﮐﻨﺪ ﻣﻦ ﺧﺼﻢ ﺍﻭ ﻫﺴﺘﻢ ﻭ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﺑﺮ ﺍﻭ ﺍﻗﺎﻣﮥ ﺩﻋﻮﻯ ﮐﻨﻢ‬ ‫ﺗ ّ‬

‫ﺍﻭﺍﻣﺮﻯ ﮐﻪ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ﺩﺭ ﺁﻥ ﺻﺮﻳﺤﴼ ﻣﺮﻗﻮﻡ ﮐﻪ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻭ ﻧﺎﻣﻮﺱ‬

‫ﻧﺼﺎﺭﻯ ﻭ ﻳﻬﻮﺩ ﺩﺭ ﺗﺤﺖ ﺣﻤﺎﻳﺖ ﺧﺪﺍﺳﺖ ‪ .‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺯﻭﺝ ﻣﺴﻠﻤﺎﻥ‬ ‫ﺑﺎﺷﺪ ﻭ ﺯﻭﺟﻪ ﻣﺴﻴﺤﻰ ﺯﻭﺝ ﻧﺒﺎﻳﺪ ﺯﻭﺟﻪ ﺭﺍ ﺍﺯ ﺭﻓﺘﻦ ﮐﻠﻴﺴﺎ ﻣﻨﻊ ﮐﻨﺪ‬ ‫ﻭ ﻧﺒﺎﻳﺪ ﺍﻭ ﺭﺍ ﻣﺠﺒﻮﺭ ﺑﺮ ﺣﺠﺎﺏ ﻧﻤﺎﻳﺪ ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻓﻮﺕ ﺷﻮﺩ ﺑﺎﻳﺪ‬

‫ﻗﺴﻴﺲ ﮐﻨﺪ ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻣﺴﻴﺤﻴﺎﻥ ﺑﺨﻮﺍﻫﻨﺪ ﮐﻠﻴﺴﺎ ﺳﺎﺯﻧﺪ‬ ‫ﺍﻭ ﺭﺍ ﺗﺴﻠﻴﻢ ّ‬ ‫ﺣﺮﺏ ﺣﮑﻮﻣﺖ‬ ‫ﺍﺳﻼﻡ ﺑﺎﻳﺪ ﺁﻧﻬﺎ ﺭﺍ ﺍﻋﺎﻧﺖ ﮐﻨﺪ ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﮑﻪ ﺩﺭ ﻭﻗﺖ‬ ‫ِ‬

‫ﺍﺳﻼﻡ ﺑﺎ ﺩﺷﻤﻨﺎﻥ ﺍﺳﻼﻡ ﺑﺎﻳﺪ ﻧﺼﺎﺭﻯ ﺭﺍ ﺍﺯ ﺗﮑﻠﻴﻒ ﺟﻨﮓ ﻣﻌﺎﻑ ﺑﺪﺍﺭﺩ‬

‫ﻣﮕﺮ ﺑﺪﻟﺨﻮﺍﻫﻰ ﺧﻮﺩ ﺁﺭﺯﻭﻯ ﺟﻨﮓ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻌﺎﻭﻧﺖ ﺍﺳﻼﻡ ﮐﻨﻨﺪ ﺯﻳﺮﺍ‬

‫ﻣﻌﺎﻓﻴﺖ ﺑﺎﻳﺪ ﻳﮏ ﭼﻴﺰ ﺟﺰﺋﻰ ﺩﺭ‬ ‫ﺩﺭ ﺗﺤﺖ ﺣﻤﺎﻳﺘﻨﺪ ﻭﻟﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ‬ ‫ّ‬

‫ﻣﻔﺼﻞ ﺍﺳﺖ ﺍﺯ ﺟﻤﻠﻪ ﺻﻮﺭﺕ‬ ‫ﻫﺮ ﺳﺎﻝ ﺑﺪﻫﻨﺪ ‪ .‬ﺧﻼﺻﻪ ﻫﻔﺖ ﺍﻣﺮ ﻧﺎﻣﮥ‬ ‫ّ‬

‫ﺍﻻﻥ ﺩﺭ ﻗﺪﺱ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺍﻳﻨﺴﺖ ﺣﻘﻴﻘﺖ ﻭﺍﻗﻊ ‪.‬‬ ‫ﺑﻌﻀﻰ ﺍﺯ ﺁﻧﻬﺎ ﺍﻟﻰ ٓ‬ ‫ﺍﻳﻨﺮﺍ ﻣﻦ ﻧﻤﻴﮕﻮﻳﻢ ﻓﺮﻣﺎﻥ ﺧﻠﻴﻔﮥ ﺛﺎﻧﻰ ﺩﺭ ﻗﺪﺱ ﺩﺭ ﻧﺰﺩ ﺑﺎﻃﺮﻳﻖ‬

‫ﻣﺪﺗﻰ‬ ‫ﺍﺭﺗﻮﺩﮐﺲ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﺍﺑﺪﴽ ﺷﺒﻬﻪ ﺍﻯ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ‪ .‬ﻭﻟﻰ ﺑﻌﺪ ﺍﺯ ّ‬ ‫ﻣﻠﺖ ﺍﺳﻼﻡ ﻭ ﻧﺼﺎﺭﻯ ﺣﻘﺪ ﻭ ﺣﺴﺪ ﺣﺎﺻﻞ ﺷﺪ ﻫﺮ ﺩﻭ ﻃﺮﻑ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ّ‬

‫ﺗﺠﺎﻭﺯ ﻧﻤﻮﺩﻧﺪ ‪ .‬ﻣﺎﻋﺪﺍﻯ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺣﺎﻝ ﺁﻧﭽﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ ﻧﺼﺎﺭﻯ ﻭ‬ ‫ﺗﻌﺼﺐ‬ ‫ﻏﻴﺮﻩ ﮔﻮﻳﻨﺪ ﺭﻭﺍﻳﺖ ﻭ ﺣﮑﺎﻳﺖ ﻣﺤﺾ ﺍﺳﺖ ﻣﻨﺸﺄ ﺁﻥ ﺍﻗﻮﺍﻝ ﻳﺎ ّ‬

‫ﻣﺜﻼ ﺍﺳﻼﻡ‬ ‫ﺷﺪﺕ ﻋﺪﺍﻭﺕ ﺻﺎﺩﺭ ﺷﺪﻩ ‪‬‬ ‫ً‬ ‫ﻭ ﺟﻬﺎﻟﺖ ﺍﺳﺖ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺍﺯ ّ‬ ‫ﻣﮑﻪ ﺍﻓﺘﺎﺩ ﺧﻴﺎﻝ ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﻗﻤﺮ‬ ‫ﺷﻖ ﺍﻟﻘﻤﺮ ﮐﺮﺩ ﻭ ﻗﻤﺮ ﺑﺮ ﮐﻮﻩ ّ‬ ‫ﮔﻮﻳﻨﺪ ﮐﻪ ّ‬

‫ﻣﺤﻤﺪ ﺍﻭ ﺭﺍ ﺩﻭ ﭘﺎﺭﻩ ﮐﺮﺩ ﻳﮏ ﭘﺎﺭﻩ ﺑﺮ ﺍﻳﻦ‬ ‫ﺟﺴﻢ ﺻﻐﻴﺮﻳﺴﺖ ﮐﻪ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﺗﻌﺼﺐ ﺍﺳﺖ‬ ‫ﮐﻮﻩ ﺍﻧﺪﺍﺧﺖ ﻭ ﭘﺎﺭﮤ ﺩﻳﮕﺮ ﺑﺮ ﺁﻥ ﮐﻮﻩ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﻣﺤﺾ ّ‬

‫ﮐﻞ ﻣﺒﺎﻟﻐﻪ‬ ‫ﻣﺬﻣﺖ ﻣﻴﮑﻨﻨﺪ ّ‬ ‫ﻗﺴﻴﺴﻬﺎ ﻣﻴﻨﻤﺎﻳﻨﺪ ﻭ ّ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺭﻭﺍﻳﺎﺗﻰ ﮐﻪ ّ‬

‫ﻣﺤﻤﺪ ﺩﺭ ﺻﺤﺮﺍﻯ ﺣﺠﺎﺯ‬ ‫ﻭ ﺍﮐﺜﺮ ﺑﻰ ﺍﺳﺎﺱ ﺍﺳﺖ ‪ .‬ﻣﺨﺘﺼﺮ ﺍﻳﻨﺴﺖ ﮐﻪ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﺹ ‪١٨‬‬ ‫ﺩﺭ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﻇﺎﻫﺮ ﺷﺪ ﺑﻴﺎﺑﺎﻧﻰ ﺑﻰ ﺯﺭﻉ ﻭ ﺑﻰ ﺍﺷﺠﺎﺭ ﺑﻠﮑﻪ ﺭﻳﮓ ﺯﺍﺭ‬

‫ﻣﮑﻪ ﻭ ﻣﺪﻳﻨﻪ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ﻭ ّ‬ ‫ﺑﮑﻠﻰ ﺍﺯ ﻋﻤﺎﺭ ﺑﻴﺰﺍﺭ ﻭ ﺑﻌﻀﻰ ﻣﻮﺍﻗﻊ ﻣﺜﻞ ّ‬

‫ﮔﺮﻣﻰ ﺍﻫﺎﻟﻰ ﺑﺎﺩﻳﻪ ﻧﺸﻴﻦ ﺍﺧﻼﻕ ﻭ ﺍﻃﻮﺍﺭ ﺑﻴﺎﺑﺎﻧﻰ ﺍﺯ ﻋﻠﻮﻡ ﻭ ﻣﻌﺎﺭﻑ‬

‫ﺍﻣﻰ ﺑﻮﺩ ﻭ ﻗﺮﺁﻧﺮﺍ ﺭﻭﻯ ﮐﺘﻒ‬ ‫ﺣﺘﻰ ﺧﻮﺩ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﻣﺤﻤﺪ ّ‬ ‫ّ‬ ‫ﺑﮑﻠﻰ ﻋﺎﺭﻯ ّ‬

‫ﮔﻮﺳﻔﻨﺪ ﻣﻴﻨﻮﺷﺘﻨﺪ ﻭ ﻳﺎ ﺑﺮﮒ ﺧﺮﻣﺎ ﺍﺯ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺑﻔﻬﻤﻴﺪ ﮐﻪ ﭼﻪ ﺍﻭﺿﺎﻋﻰ‬

‫ﺍﻭﻝ ﺍﻋﺘﺮﺍﺿﻰ ﮐﻪ ﺑﺮ ﺍﻳﻨﻬﺎ ﮐﺮﺩ‬ ‫ﺑﻮﺩ ﻭ‬ ‫ﻣﺤﻤﺪ ﻣﻴﺎﻥ ﺍﻳﻨﻬﺎ ﻣﺒﻌﻮﺙ ﺷﺪ ‪ّ .‬‬ ‫ّ‬

‫ﮔﻔﺖ ‪ ‬ﭼﺮﺍ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻳﺪ ﻭ ﺑﻌﻴﺴﻰ ﻭ ﻣﻮﺳﻰ ﺍﻳﻤﺎﻥ‬

‫ِ‬ ‫ﺣﺎﻝ‬ ‫ﻧﻴﺎﻭﺭﺩﻳﺪ ؟ ﺍﻳﻦ ﺣﺮﻑ ﺑﺮ ﺍﻳﻨﻬﺎ ﺑﺴﻴﺎﺭ ﮔﺮﺍﻥ ﺁﻣﺪ ﺑﺠﻬﺖ ﺁﻧﮑﻪ ﮔﻔﺘﻨﺪ‬ ‫ﺁﺑﺎء ﻭ ﺍﺟﺪﺍﺩ ﻣﺎ ﮐﻪ ﺑﺘﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻣﺆﻣﻦ ﻧﺒﻮﺩﻧﺪ ﭼﮕﻮﻧﻪ ﺑﻮﺩ‬

‫ﺟﻮﺍﺏ ﺩﺍﺩ ﮐﻪ ﺁﻧﺎﻥ ﮔﻤﺮﺍﻩ ﺑﻮﺩﻧﺪ ﺷﻤﺎ ﺑﺎﻳﺪ ﺍﺯ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﺘﻮﺭﺍﺕ ﻭ‬ ‫ﺗﺒﺮﻯ ﺟﻮﺋﻴﺪ ﻭ ﻟﻮ ﺍﻳﻨﮑﻪ ﺁﺑﺎء ﻭ ﺍﺟﺪﺍﺩ ﺑﺎﺷﻨﺪ ‪.‬‬ ‫ﺍﻧﺠﻴﻞ ﻣﺆﻣﻦ ﻧﺒﻮﺩﻧﺪ ّ‬

‫ﺍﻣﻰ ﮐﺘﺎﺏ ﺁﻭﺭﺩ‬ ‫ﺩﺭ ﭼﻨﻴﻦ ﺍﻗﻠﻴﻤﻰ ﺑﻴﻦ ﭼﻨﻴﻦ ﻗﺒﺎﺋﻞ‬ ‫ﻣﺘﻮﺣﺸﻪ ﺷﺨﺼﻰ ّ‬ ‫ّ‬

‫ﻧﺒﻮﺕ ﺍﻧﺒﻴﺎ ﻭ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ّ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﮐﻤﺎﻻﺕ ّ‬ ‫ﮐﻪ ﺁﻥ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﺻﻔﺎﺕ ّ‬

‫ﻋﻠﻤﻴﻪ ﺩﺭ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﺑﻴﺎﻥ ﺑﻌﻀﻰ ﺍﺯ ﻋﻠﻮﻡ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﻣﺴﺎﺋﻞ‬ ‫ّ‬ ‫ﺷﺮﺍﺋﻊ ّ‬

‫ﻧﻬﺎﻳﺖ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺍﺳﺖ ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻣﻴﺪﺍﻧﻴﺪ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺭﺍﺻﺪ‬

‫ﺷﻬﻴﺮ ﺍﺧﻴﺮ ﺩﺭ ﻗﺮﻭﻥ ﺍﻭﻟﻰ ﻭ ﻗﺮﻭﻥ ﻭﺳﻄﻰ ﺗﺎ ﻗﺮﻥ ﺧﺎﻣﺲ ﻋﺸﺮ ﻣﻴﻼﺩ‬

‫ﻣﺮﮐﺰﻳﺖ ﺍﺭﺽ ﻭ ﺣﺮﮐﺖ ﺷﻤﺲ ﺑﻮﺩﻧﺪ‬ ‫ﻣﺘﻔﻖ ﺑﺮ‬ ‫ﺟﻤﻴﻊ‬ ‫ّ‬ ‫ﺭﻳﺎﺿﻴﻮﻥ ﻋﺎﻟﻢ ّ‬ ‫ّ‬

‫ﻭ ﺍﻳﻦ ﺭﺍﺻﺪ ﺍﺧﻴﺮ ﻣﺒﺪﺃ ﺭﺃﻯ ﺟﺪﻳﺪ ﺍﺳﺖ ﮐﻪ ﮐﺸﻒ ﺣﺮﮐﺖ ﺍﺭﺽ‬

‫ﺭﻳﺎﺿﻴﻮﻥ ﻭ ﻓﻼﺳﻔﮥ ﻋﺎﻟﻢ ﺑﺮ‬ ‫ﻭ ﺳﮑﻮﻥ ﺷﻤﺲ ﻧﻤﻮﺩﻩ ﺗﺎ ﺯﻣﺎﻥ ﺍﻭ ﺟﻤﻴﻊ‬ ‫ّ‬

‫ﻗﻮﺍﻋﺪ ﺑﻄﻠﻤﻴﻮﺱ ﺫﺍﻫﺐ ﺑﻮﺩﻧﺪ ﻭ ﻫﺮ ﮐﺲ ﮐﻠﻤﻪ ﺍﻯ ﻣﺨﺎﻟﻒ ﺭﺃﻯ ﺑﻄﻠﻤﻴﻮﺱ‬

‫ﻣﻴﮕﻔﺖ ﺍﻭ ﺭﺍ ﺗﺠﻬﻴﻞ ﻣﻴﮑﺮﺩﻧﺪ ‪ .‬ﺑﻠﻰ ﻓﻴﺜﺎﻏﻮﺭﺙ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻓﻼﻃﻮﻧﺮﺍ ﺩﺭ‬ ‫ﺗﺼﻮﺭ ﺁﻧﮑﻪ ﺣﺮﮐﺖ ﺳﻨﻮﻯ ﺷﻤﺲ ﺩﺭ ﻣﻨﻄﻘﺔ ﺍﻟﺒﺮﻭﺝ ﺍﺯ ﺷﻤﺲ‬ ‫ﺍﻳﺎﻡ‬ ‫ّ‬ ‫ﺁﺧﺮ ّ‬

‫ﺑﮑﻠﻰ‬ ‫ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﺯ ﺣﺮﮐﺖ ﺍﺭﺽ ﺣﻮﻝ ﺷﻤﺲ ﺍﺳﺖ ‪ ،‬ﻭﻟﻰ ﺍﻳﻦ ﺭﺃﻯ ّ‬

‫ﻣﺴﻠﻢ ﺩﺭ ﻧﺰﺩ ﺟﻤﻴﻊ‬ ‫ﺭﻳﺎﺿﻴﻮﻥ ﮔﺸﺖ ‪.‬‬ ‫ﻓﺮﺍﻣﻮﺵ ﺷﺪ ﻭ ﺭﺃﻯ ﺑﻄﻠﻤﻴﻮﺱ ّ‬ ‫ّ‬ ‫ﺑﻄﻠﻤﻴﻮﺳﻴﻪ ﺁﻳﺎﺗﻰ ﻧﺎﺯﻝ ﺍﺯ ﺁﻧﺠﻤﻠﻪ‬ ‫ﺍﻣﺎ ﺩﺭ ﻗﺮﺁﻥ ﻣﺨﺎﻟﻒ ﺭﺃﻯ ﻭ ﻗﻮﺍﻋﺪ‬ ‫ّ‬ ‫ّ‬

‫ﺹ ‪١٩‬‬

‫ﺗﺠﺮﻯ ِ ُ ْ َ َ ‪‬‬ ‫ﻟﻬﺎ ( ﺛﺒﻮﺕ ﺷﻤﺲ ﺍﺳﺖ ﻭ ﺣﺮﮐﺖ‬ ‫ﻟﺸﻤﺲ َ ْ ِ‬ ‫ﻟﻤﺴﺘﻘﺮ َ َ‬ ‫ﺁﻳﮥ ﻗﺮﺁﻥ ) َﻭ ﺍ ‪ُ ْ ‬‬

‫ﮐﻞ ِﻓﻰ َ َ ٍ‬ ‫ﻳﺴﺒﺤﻮﻥ ( ﺣﺮﮐﺖ‬ ‫ﻣﺤﻮﺭﻯ ﺁﻥ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﻳﮥ ﺩﻳﮕﺮ ) َﻭ ُ ‪‬‬ ‫ﻓﻠﮏ َ ْ َ ُ َ‬

‫ﻣﺼﺮﺡ ‪ .‬ﺑﻌﺪ ﺍﺯ ﺍﻳﻨﮑﻪ ﻗﺮﺁﻥ ﺍﻧﺘﺸﺎﺭ‬ ‫ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ ﺍﺭﺽ ﻭ ﺳﺎﺋﺮ ﻧﺠﻮﻡ‬ ‫ّ‬ ‫ﺭﻳﺎﺿﻴﻮﻥ ﺍﺳﺘﻬﺰﺍء ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺭﺃﻯ ﺭﺍ ﺣﻤﻞ ﺑﺮ ﺟﻬﻞ‬ ‫ﻳﺎﻓﺖ ﺟﻤﻴﻊ‬ ‫ّ‬

‫ﺑﻄﻠﻤﻴﻮﺳﻴﻪ‬ ‫ﺣﺘﻰ ﻋﻠﻤﺎﻯ ﺍﺳﻼﻡ ﭼﻮﻥ ﺁﻳﺎﺗﺮﺍ ﻣﺨﺎﻟﻒ ﻗﻮﺍﻋﺪ‬ ‫ّ‬ ‫ﮐﺮﺩﻧﺪ ّ‬

‫ﻣﺴﻠﻢ ﺑﻮﺩ ﻭ ﺻﺮﻳﺢ‬ ‫ﺩﻳﺪﻧﺪ ﻣﺠﺒﻮﺭ ﺑﺮ ﺗﺄﻭﻳﻞ ﮔﺸﺘﻨﺪ ﺯﻳﺮﺍ ﻗﻮﺍﻋﺪ‬ ‫ﺑﻄﻠﻤﻴﻮﺳﻴﻪ ّ‬ ‫ّ‬

‫ﻗﺮﺁﻥ ﻣﺨﺎﻟﻒ ﺍﻳﻦ ﻗﻮﺍﻋﺪ ‪ .‬ﺗﺎ ﺩﺭ ﻋﺼﺮ ﺧﺎﻣﺲ ﻋﺸﺮ ﻣﻴﻼﺩ ﮐﻪ ﻗﺮﻳﺐ‬ ‫ﻣﺤﻤﺪ ﺭﻳﺎﺿﻰ ﺷﻬﻴﺮ ﺭﺻﺪ ﺟﺪﻳﺪ ﻧﻤﻮﺩ ﻭ ﺁﻻﺕ‬ ‫ﻧﻬﺼﺪ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ‬ ‫ّ‬

‫ﻣﻬﻤﻪ ﺣﺎﺻﻞ ﮔﺸﺖ ﻭ ﺣﺮﮐﺖ ﺍﺭﺽ‬ ‫ﺗﻠﺴﮑﻮﭖ ﭘﻴﺪﺍ ﺷﺪ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ ّ‬

‫ﻭ ﺳﮑﻮﻥ ﺷﻤﺲ ﺛﺎﺑﺖ ﺷﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺣﺮﮐﺖ ﻣﺤﻮﺭﻯ ﺷﻤﺲ ﻣﮑﺸﻮﻑ‬ ‫ﮔﺸﺖ ﻭ ﻣﻌﻠﻮﻡ ﮔﺮﺩﻳﺪ ﮐﻪ ﺻﺮﻳﺢ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻌﺴﺖ ﻭ‬

‫ﺟﻢ ﻏﻔﻴﺮﻯ ﺍﺯ ﺍﻣﻢ‬ ‫ﻗﻮﺍﻋﺪ ﺑﻄﻠﻤﻴﻮﺱ ﺍﻭﻫﺎﻣﺎﺕ ﻣﺤﺾ ‪ .‬ﻣﺨﺘﺼﺮ ﺍﻳﻨﮑﻪ ّ‬

‫ﻣﺤﻤﺪﻳﻪ ﺗﺮﺑﻴﺖ ﻭ ﺩﺭ‬ ‫ﻇﻞ ﺷﺮﻳﻌﺖ‬ ‫ﺷﺮﻗﻴﻪ ﻫﺰﺍﺭ ﻭ ﺳﻴﺼﺪ ﺳﺎﻝ ﺩﺭ ّ‬ ‫ّ ّ‬ ‫ّ‬

‫ﺗﻮﺣﺶ ﺑﻮﺩﻧﺪ ﻗﻮﻡ ﻋﺮﺏ‬ ‫ﻗﺮﻭﻥ ﻭﺳﻄﻰ ﮐﻪ ﺍﻫﺎﻟﻰ ﺍﺭﻭﭘﺎ ﺩﺭ ﻧﻬﺎﻳﺖ ﺩﺭﺟﮥ ّ‬ ‫ﻣﺪﻧﻴﺖ ﻭ ﺳﻴﺎﺳﺖ ﻭ ﺳﺎﺋﺮ ﻓﻨﻮﻥ‬ ‫ﺭﻳﺎﺿﻴﺎﺕ ﻭ‬ ‫ﺩﺭ ﻋﻠﻮﻡ ﻭ ﺻﻨﺎﻳﻊ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺮﺑﻰ ﻗﺒﺎﺋﻞ ﺑﺎﺩﻳﺔ ﺍﻟﻌﺮﺏ ﻭ‬ ‫ﺗﻔﻮﻕ ﺩﺍﺷﺘﻨﺪ ‪.‬‬ ‫ﻣﺤﺮﮎ ﻭ ّ‬ ‫ّ‬ ‫ﺑﺮ ﺳﺎﺋﺮ ﻣﻠﻞ ﻋﺎﻟﻢ ّ‬

‫ﺍﻧﺴﺎﻧﻴﻪ ﺩﺭ ﻣﻴﺎﻥ ﺁﻥ ﻃﻮﺍﺋﻒ ﻣﺨﺘﻠﻔﻪ ﻳﮏ‬ ‫ﻣﺪﻧﻴﺖ ﮐﻤﺎﻻﺕ‬ ‫ﻣﺆﺳﺲ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻞ ﺑﻮﺩ‬ ‫ﺍﻣﻰ ﻳﻌﻨﻰ ﺣﻀﺮﺕ‬ ‫ﻣﺮﺑﻰ ّ‬ ‫ﻣﺤﻤﺪ ﺑﻮﺩ ‪ .‬ﺁﻳﺎ ﺍﻳﻦ ﺷﺨﺺ ﻣﺤﺘﺮﻡ ّ‬ ‫ّ‬ ‫ﺷﺨﺺ ّ‬ ‫ﻳﺎ ﻧﻪ ؟ ﺍﻧﺼﺎﻑ ﻻﺯﻡ ﺍﺳﺖ ‪.‬‬ ‫‪-٨‬ﺡ‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ‪ ،‬ﺑﺎﺏ‬

‫ﺳﻦ ﺟﻮﺍﻧﻰ ﻳﻌﻨﻰ ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ‬ ‫ﺍﻣﺎ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺭﻭﺣﻰ ﻟﻪ ﺍﻟﻔﺪﺍ ﺩﺭ ّ‬ ‫ّ‬

‫ﺳﺎﻝ ﺍﺯ ﻋﻤﺮ ﻣﺒﺎﺭﮎ ﮔﺬﺷﺘﻪ ﺑﻮﺩ ﮐﻪ ﻗﻴﺎﻡ ﺑﺮ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ‪ .‬ﻭ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﻣﺴﻠﻢ ﺍﺳﺖ ﮐﻪ ﺍﺑﺪﴽ ﺣﻀﺮﺕ ﺩﺭ ﻫﻴﭻ ﻣﺪﺭﺳﻪ ﺍﻯ‬ ‫ﻃﺎﺋﻔﮥ ﺷﻴﻌﻴﺎﻥ ﻋﻤﻮﻣﴼ ّ‬ ‫ﺹ ‪٢٠‬‬

‫ﺗﺤﺼﻴﻞ ﻧﻔﺮﻣﻮﺩﻧﺪ ﻭ ﻧﺰﺩ ﮐﺴﻰ ﺍﮐﺘﺴﺎﺏ ﻋﻠﻮﻡ ﻧﮑﺮﺩﻧﺪ ﻭ ﺟﻤﻴﻊ ﺍﻫﻞ‬

‫ﺑﻐﺘﺔ ﺩﺭ ﻣﻴﺎﻥ ﺧﻠﻖ‬ ‫ﺷﻴﺮﺍﺯ ﮔﻮﺍﻫﻰ ﻣﻴﺪﻫﻨﺪ ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺑﻤﻨﺘﻬﺎﻯ ﻓﻀﻞ ً‬

‫ﻇﺎﻫﺮ ﺷﺪﻧﺪ ﻭ ﺑﺎ ﺁﻧﮑﻪ ﺗﺎﺟﺮ ﺑﻮﺩﻧﺪ ﺟﻤﻴﻊ ﻋﻠﻤﺎﻯ ﺍﻳﺮﺍﻧﺮﺍ ﻋﺎﺟﺰ ﻓﺮﻣﻮﺩﻧﺪ ‪.‬‬ ‫ﺗﺼﻮﺭ ﻧﺘﻮﺍﻥ ﺯﻳﺮﺍ ﺍﻳﺮﺍﻧﻴﺎﻥ‬ ‫ﺑﻨﻔﺲ ﻓﺮﻳﺪ ﺑﺮ ﺍﻣﺮﻯ ﻗﻴﺎﻡ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ‬ ‫ّ‬

‫ﺑﻘﻮﺗﻰ ﻗﻴﺎﻡ ﻧﻤﻮﺩ ﮐﻪ‬ ‫ﺑﺘﻌﺼﺐ ﺩﻳﻨﻰ ﻣﺸﻬﻮﺭ ﺁﻓﺎﻗﻨﺪ ﺍﻳﻦ ﺫﺍﺕ ﻣﺤﺘﺮﻡ ّ‬ ‫ّ‬

‫ﺯﻟﺰﻟﻪ ﺑﺮ ﺍﺭﮐﺎﻥ ﺷﺮﺍﻳﻊ ﻭ ﺁﺩﺍﺏ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺍﺧﻼﻕ ﻭ ﺭﺳﻮﻡ ﺍﻳﺮﺍﻥ‬

‫ﺍﻧﺪﺍﺧﺖ ﻭ ﺗﻤﻬﻴﺪ ﺷﺮﻳﻌﺖ ﻭ ﺩﻳﻦ ﻭ ﺁﺋﻴﻦ ﻧﻤﻮﺩ ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻨﮑﻪ ﺍﺭﮐﺎﻥ‬ ‫ﻣﺤﻮﻳﺖ ﻭ ﺍﻋﺪﺍﻡ ﺍﻭ ﻗﻴﺎﻡ‬ ‫ﮐﻞ ﺑﺮ‬ ‫ﺩﻭﻟﺖ ﻭ ﻋﻤﻮﻡ ّ‬ ‫ﻣﻠﺖ ﻭ ﺭﺅﺳﺎء ﺩﻳﻦ ّ‬ ‫ّ‬

‫ﻧﻤﻮﺩ ﻣﻨﻔﺮﺩﴽ ﻗﻴﺎﻡ ﻓﺮﻣﻮﺩ ﻭ ﺍﻳﺮﺍﻧﺮﺍ ﺑﺤﺮﮐﺖ ﺁﻭﺭﺩ ‪ .‬ﭼﻪ ﺑﺴﻴﺎﺭ ﺍﺯ ﻋﻠﻤﺎ ﻭ‬

‫ﻣﺴﺮﺕ ﻭ ﺷﺎﺩﻣﺎﻧﻰ ﺟﺎﻥ ﺩﺭ ﺭﺍﻫﺶ ﺩﺍﺩﻧﺪ‬ ‫ﺭﺅﺳﺎ ﻭ ﺍﻫﺎﻟﻰ ﮐﻪ ﺩﺭ ﮐﻤﺎﻝ ّ‬

‫ﻣﻠﺖ ﻭ ﻋﻠﻤﺎﻯ ﺩﻳﻦ ﻭ ﺭﺅﺳﺎﻯ‬ ‫ﻭ ﺑﻤﻴﺪﺍﻥ ﺷﻬﺎﺩﺕ ﺷﺘﺎﻓﺘﻨﺪ ‪ .‬ﻭ ﺣﮑﻮﻣﺖ ﻭ ّ‬

‫ﻋﻈﻴﻢ ﺧﻮﺍﺳﺘﻨﺪ ﮐﻪ ﺳﺮﺍﺟﺶ ﺭﺍ ﺧﺎﻣﻮﺵ ﻧﻤﺎﻳﻨﺪ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﻋﺎﻗﺒﺖ ﻗﻤﺮﺵ‬

‫ﻃﺎﻟﻊ ﺷﺪ ﻭ ﻧﺠﻤﺶ ﺑﺎﺯﻍ ﮔﺸﺖ ﻭ ﺍﺳﺎﺳﺶ ﻣﺘﻴﻦ ﺷﺪ ﻭ ﻣﻄﻠﻌﺶ ﻧﻮﺭ‬ ‫ﺍﻟﻬﻴﻪ ﭘﺮﻭﺭﺵ ﺩﺍﺩ ﻭ ﺩﺭ ﺍﻓﮑﺎﺭ ﻭ‬ ‫ﺟﻢ ﻏﻔﻴﺮﻯ ﺭﺍ ﺑﺘﺮﺑﻴﺖ ّ‬ ‫ﻣﺒﻴﻦ ﮔﺸﺖ ‪ّ .‬‬

‫ﺍﺧﻼﻕ ﻭ ﺍﻃﻮﺍﺭ ﻭ ﺍﺣﻮﺍﻝ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺗﺄﺛﻴﺮ ﻋﺠﻴﺐ ﻧﻤﻮﺩ ﻭ ﺟﻤﻴﻊ ﺗﺎﺑﻌﻴﻦ ﺭﺍ‬

‫ﻣﺴﺘﻌﺪ ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ﮐﺮﺩ ‪ .‬ﻭ‬ ‫ﺑﻈﻬﻮﺭ ﺷﻤﺲ ﺑﻬﺎء ﺑﺸﺎﺭﺕ ﺩﺍﺩ ﻭ ﺁﻧﺎﻧﺮﺍ‬ ‫ّ‬

‫ﻇﻬﻮﺭ ﭼﻨﻴﻦ ﺁﺛﺎﺭ ﻋﺠﻴﺒﻪ ﻭ ﻣﺸﺮﻭﻋﺎﺕ ﻋﻈﻴﻤﻪ ﻭ ﺗﺄﺛﻴﺮ ﺩﺭ ﻋﻘﻮﻝ ﻭ ﺍﻓﮑﺎﺭ‬ ‫ﻣﻘﺪﻣﺎﺕ ﻧﺠﺎﺡ ﻭ ﻓﻼﺡ ﺍﺯ ﺟﻮﺍﻧﻰ‬ ‫ﺗﺮﻗﻰ ﻭ ﺗﻤﻬﻴﺪ ّ‬ ‫ﻋﻤﻮﻣﻴﻪ ﻭ ﻭﺿﻊ ﺍﺳﺎﺱ ّ‬ ‫ّ‬

‫ﮐﻠﻰ ﺑﻮﺩﻩ ﺷﺨﺺ ﻣﻨﺼﻒ ﺍﺑﺪﴽ‬ ‫ﻣﺮﺑﻰ ّ‬ ‫ﺗﺎﺟﺮ ﺍﻋﻈﻢ ﺩﻟﻴﻠﺴﺖ ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ ّ‬

‫ﺗﻮﻗﻒ ﺩﺭ ﺗﺼﺪﻳﻖ ﻧﻤﻴﻨﻤﺎﻳﺪ ‪.‬‬ ‫ّ‬ ‫‪-٩‬ﻁ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﺍﻣﺎ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻰ ﮐﻪ ﻣﻤﺎﻟﮏ ﺍﻳﺮﺍﻥ ﺩﺭ ﭼﻨﻴﻦ ﻇﻠﻤﺖ ﻭ ﻧﺎﺩﺍﻧﻰ‬ ‫ّ‬

‫ﺗﻌﺼﺐ ﺟﺎﻫﻼﻧﻪ ﻣﺴﺘﻬﻠﮏ ﻭ ﺗﻔﺼﻴﻞ ﺍﺧﻼﻕ‬ ‫ﻣﺴﺘﻐﺮﻕ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ّ‬ ‫ﺹ ‪٢١‬‬

‫ﻣﻔﺼﻼ‬ ‫ﻭ ﺍﻃﻮﺍﺭ ﻭ ﺍﻓﮑﺎﺭ ﺍﻳﺮﺍﻧﻴﺎﻧﺮﺍ ﺩﺭ ﻗﺮﻭﻥ ﺍﺧﻴﺮﻩ ﺩﺭ ﺗﻮﺍﺭﻳﺦ ﺍﺭﻭﭘﺎ‬ ‫ّ ً‬

‫ﺍﻟﺒﺘﻪ ﺧﻮﺍﻧﺪﻩﺍﻳﺪ ﺗﮑﺮﺍﺭ ﻟﺰﻭﻡ ﻧﺪﺍﺭﺩ ﻣﺨﺘﺼﺮ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺪﺭﺟﻪ ﺍﻯ ﺍﺯ‬ ‫ّ‬

‫ﺗﺄﺳﻒ ﻣﻴﺨﻮﺭﺩﻧﺪ ﮐﻪ ﺍﻳﻦ‬ ‫ﺳﻴﺎﺣﺎﻥ ﺍﺟﻨﺒﻰ ّ‬ ‫ﺍﻧﺤﻄﺎﻁ ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﮐﻪ ﺟﻤﻴﻊ ّ‬

‫ﻣﺪﻧﻴﺖ ﺑﻮﺩ ﺣﺎﻝ‬ ‫ﻣﻤﻠﮑﺖ ﺩﺭ ﻗﺮﻭﻥ ﺍﻭﻟﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﺩﺭﺟﮥ ﻋﻈﻤﺖ ﻭ‬ ‫ّ‬

‫ﭼﻨﻴﻦ ﺳﺎﻗﻂ ﻭ ﻭﻳﺮﺍﻥ ﮔﺸﺘﻪ ﻭ ﺍﺯ ﺑﻨﻴﺎﺩ ﺑﺮﺍﻓﺘﺎﺩﻩ ﻭ ﺍﻫﺎﻟﻰ ﺑﺪﺭﺟﮥ ﻫﻤﺠﻰ‬

‫ﺭﺳﻴﺪﻩﺍﻧﺪ ‪ ،‬ﺑﺎﺭﻯ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﭼﻨﻴﻦ ﻭﻗﺘﻰ ﻇﺎﻫﺮ ﺷﺪﻧﺪ ‪ .‬ﭘﺪﺭﺷﺎﻥ‬ ‫ﻣﺴﻠﻢ ﮐﻪ ﺩﺭ‬ ‫ﺍﺯ ﻭﺯﺭﺍ ﺑﻮﺩ ﻧﻪ ﺍﺯ ﻋﻠﻤﺎ ﻭ ﺩﺭ ﻧﺰﺩ ﺟﻤﻴﻊ ﺍﻫﺎﻟﻰ ﺍﻳﺮﺍﻥ ّ‬

‫ﻣﺪﺭﺳﻪ ﺍﻯ ﻋﻠﻤﻰ ﻧﻴﺎﻣﻮﺧﺘﻨﺪ ﻭ ﺑﺎ ﻋﻠﻤﺎ ﻭ ﻓﻀﻼ ﻣﻌﺎﺷﺮﺕ ﻧﻨﻤﻮﺩﻧﺪ ﺩﺭ ﺑﺪﺍﻳﺖ‬ ‫ﺍﻳﺎﻣﻰ ﺑﺴﺮ ﺑﺮﺩﻧﺪ ﻭ ﻣﺆﺍﻧﺲ ﻭ‬ ‫ﺯﻧﺪﮔﺎﻧﻰ ﺩﺭ ﮐﻤﺎﻝ ﺧﻮﺷﻰ ﻭ ﺷﺎﺩﻣﺎﻧﻰ ّ‬

‫ﺑﻤﺠﺮﺩ ﺍﻳﻨﮑﻪ‬ ‫ﻣﺠﺎﻟﺴﺸﺎﻥ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻧﺪ ﻧﻪ ﺍﺯ ﺍﻫﻞ ﻣﻌﺎﺭﻑ ‪.‬‬ ‫ّ‬

‫ﺳﻴﺪ ﺍﺑﺮﺍﺭ ﺍﺳﺖ‬ ‫ﺑﺎﺏ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﮐﺮﺩﻧﺪ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ ﺑﺰﺭﮔﻮﺍﺭ ّ‬

‫ﻭ ﺑﺮ ﺟﻤﻴﻊ ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ﻻﺯﻡ ﻭ ﺑﺮ ﻧﺼﺮﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻗﻴﺎﻡ ﻓﺮﻣﻮﺩﻧﺪ‬ ‫ﺣﻘﻴﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﻗﺎﻣﻪ ﻣﻴﻨﻤﻮﺩﻧﺪ ‪ .‬ﻭ‬ ‫ﻭ ّ‬ ‫ﺍﺩﻟﻪ ﻭ ﺑﺮﺍﻫﻴﻦ ﻗﺎﻃﻌﻪ ﺑﺮ ّ ّ‬

‫ﺗﻌﺮﺽ‬ ‫ﺑﺎ ﻭﺟﻮﺩ ﺁﻧﮑﻪ ﻋﻠﻤﺎﻯ ّ‬ ‫ﻣﻠﺖ ﺩﻭﻟﺖ ﻋﻠﻴّﮥ ﺍﻳﺮﺍﻧﺮﺍ ﻣﺠﺒﻮﺭ ﺑﺮ ﻧﻬﺎﻳﺖ ّ‬

‫ﺍﺫﻳﺖ ﻭ ﻗﻠﻊ ﻭ ﻗﻤﻊ‬ ‫ﻭ ﺍﻫﺘﻤﺎﻡ ﻧﻤﻮﺩﻧﺪ ﻭ ﺟﻤﻴﻊ ﻋﻠﻤﺎ ﻓﺘﻮﻯ ﺑﺮ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻭ ّ‬

‫ﺍﺫﻳﺖ‬ ‫ﺣﺘﻰ ّ‬ ‫ﺩﺍﺩﻧﺪ ﻭ ﺩﺭ ﺟﻤﻴﻊ ﻣﻤﺎﻟﮏ ﺑﮑﺸﺘﻦ ﻭ ﺁﺗﺶ ﺯﺩﻥ ﻭ ﻏﺎﺭﺕ ّ‬

‫ﻧﺴﺎء ﻭ ﺍﻃﻔﺎﻝ ﭘﺮﺩﺍﺧﺘﻨﺪ ‪ ،‬ﻣﻊ ﺫﻟﮏ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﮐﻤﺎﻝ ﺍﺳﺘﻘﺎﻣﺖ‬

‫ﻭ ﻣﺘﺎﻧﺖ ﺑﺎﻋﻼء ﮐﻠﻤﮥ ﺣﻀﺮﺕ ﺑﺎﺏ ﻗﻴﺎﻡ ﺩﺍﺷﺘﻨﺪ ﺍﺑﺪﴽ ﻳﮏ ﺳﺎﻋﺖ‬ ‫ﭘﻨﻬﺎﻥ ﻧﺸﺪﻧﺪ ﻭﺍﺿﺤﴼ ﻣﺸﻬﻮﺩﴽ ﺩﺭ ﺑﻴﻦ ﺍﻋﺪﺍء ﻣﺸﻬﻮﺭ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎﻗﺎﻣﮥ‬

‫ﻣﺮﺍﺕ‬ ‫ّ‬ ‫ﺑﮑﺮﺍﺕ ﻭ ّ‬ ‫ﺍﺩﻟﻪ ﻭ ﺑﺮﺍﻫﻴﻦ ﻣﺸﻐﻮﻝ ﻭ ﺑﺎﻋﻼء ﮐﻠﻤﺔ ﺍ‪ ‬ﻣﻌﺮﻭﻑ ﻭ ّ‬

‫ﺻﺪﻣﺎﺕ ﺷﺪﻳﺪﻩ ﺧﻮﺭﺩﻧﺪ ﻭ ﺩﺭ ﻫﺮ ﺩﻗﻴﻘﻪ ﺍﻯ ﺩﺭ ﻣﻌﺮﺽ ﻓﺪﺍ ﺑﻮﺩﻧﺪ ﻭ‬ ‫ﺩﺭ ﺯﻳﺮ ﺯﻧﺠﻴﺮ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﺩﺭ ﺯﻳﺮ ﺯﻣﻴﻦ ﻣﺴﺠﻮﻥ ﮔﺸﺘﻨﺪ ﻭ ﺍﻣﻮﺍﻝ ﺑﺎﻫﻈﮥ‬

‫ﮐﻞ ﺑﺘﺎﻻﻥ ﻭ ﺗﺎﺭﺍﺝ ﺭﻓﺖ ﻭ ﺍﺯ ﻣﻤﻠﮑﺘﻰ ﺑﻤﻤﻠﮑﺘﻰ ﭼﻬﺎﺭ ﻣﺮﺗﺒﻪ‬ ‫ﻣﻮﺭﻭﺛﻪ ّ‬

‫ﺳﺮﮔﻮﻥ ﺷﺪﻧﺪ ﻭ ﻧﻬﺎﻳﺖ ﺩﺭ ﺳﺠﻦ ﺍﻋﻈﻢ ﻗﺮﺍﺭ ﻳﺎﻓﺘﻨﺪ ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ‬

‫ﺩﺍﺋﻤﴼ ﻧﺪﺍ ﺑﻠﻨﺪ ﺑﻮﺩ ﻭ ﺻﻴﺖ ﺍﻣﺮﺍ‪ ‬ﻣﺸﺘﻬﺮ ﻭ ﺑﻔﻀﻞ ﻭ ﻋﻠﻢ ﻭ ﮐﻤﺎﻻﺗﻰ‬ ‫ﺹ ‪٢٢‬‬

‫ﮐﻞ ﺍﻫﻞ ﺍﻳﺮﺍﻥ ﺷﺪ ﺑﻘﺴﻤﻰ ﮐﻪ ﺩﺭ‬ ‫ﻇﺎﻫﺮ ﺷﺪﻧﺪ ﮐﻪ ﺳﺒﺐ ﺣﻴﺮﺍﻧﻰ ّ‬

‫ﻋﮑﺎ ﻫﺮ ﻧﻔﺴﻰ ﺍﺯ‬ ‫ﻃﻬﺮﺍﻥ ﻭ ﺩﺭ ﺑﻐﺪﺍﺩ ﻭ ﺩﺭ ﺍﺳﻼﻣﺒﻮﻝ ﻭ ﺭﻭﻣﻴﻠﻰ ﻭ ﺩﺭ ّ‬

‫ﻣﺤﺐ ﻭ ﭼﻪ ﻣﺒﻐﺾ ﮐﻪ ﺑﺤﻀﻮﺭ ﺣﺎﺿﺮ ﺷﺪ‬ ‫ﺍﻫﻞ ﻋﻠﻢ ﻭ ﻣﻌﺎﺭﻑ ﭼﻪ‬ ‫ّ‬

‫ﻣﻘﺮ ﻭ ﻣﻌﺘﺮﻑ ﺑﺮ ﺁﻥ‬ ‫ﻫﺮ ﺳﺆﺍﻟﻰ ﮐﻪ ﻧﻤﻮﺩ ﺟﻮﺍﺏ ﺷﺎﻓﻰ ﮐﺎﻓﻰ ﺷﻨﻴﺪ ﻭ ّ‬ ‫ﮐﻞ ّ‬

‫ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ ﺩﺭ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ ﻓﺮﻳﺪ ﻭ ﻭﺣﻴﺪ ﺁﻓﺎﻕ ﺍﺳﺖ ‪ .‬ﻭ‬ ‫ﺩﺭ ﺑﻐﺪﺍﺩ ﺑﺴﻴﺎﺭ ﻭﺍﻗﻊ ﮐﻪ ﺩﺭ ﻣﺠﻠﺲ ﻣﺒﺎﺭﮎ ﻋﻠﻤﺎﻯ ﺍﺳﻼﻡ ﻭ ﻳﻬﻮﺩ ﻭ‬

‫ﻣﺴﻴﺤﻰ ﻭ ﺍﺭﺑﺎﺏ ﻣﻌﺎﺭﻑ ﺍﺭﻭﭘﺎ ﺣﺎﺿﺮ ﻭ ﻫﺮ ﻳﮏ ﺳﺆﺍﻟﻰ ﻣﻴﻨﻤﻮﺩ ﻭ‬ ‫ﺑﺎ ﻭﺟﻮﺩ ﺍﺧﺘﻼﻑ ﻣﺸﺎﺭﺏ ﺟﻤﻴﻊ ﺟﻮﺍﺏ ﮐﺎﻓﻰ ﺷﺎﻓﻰ ﻣﻰ ﺷﻨﻴﺪﻧﺪ ﻭ ﻣﻘﻨﻊ‬ ‫ﺣﺘﻰ ﻋﻠﻤﺎﻯ ﺍﻳﺮﺍﻥ ﮐﻪ ﺩﺭ ﮐﺮﺑﻼ ﻭ ﻧﺠﻒ ﺑﻮﺩﻧﺪ ﺷﺨﺺ‬ ‫ﻣﻰ ﮔﺸﺘﻨﺪ ‪ّ .‬‬

‫ﻣﻼ ﺣﺴﻦ ﻋﻤﻮ ﺑﻮﺩ‬ ‫ﻋﺎﻟﻤﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﮐﺮﺩﻧﺪ ﻭ ﺗﻮﮐﻴﻞ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺳﻢ ﺁﻥ ﺷﺨﺺ ّ‬

‫ﺁﻣﺪ ﺑﺤﻀﻮﺭ ﻣﺒﺎﺭﮎ ﺑﻌﻀﻰ ﺳﺆﺍﻻﺕ ﺍﺯ ﻃﺮﻑ ﻋﻠﻤﺎ ﮐﺮﺩ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩﻧﺪ ‪.‬‬

‫ﻣﻘﺮ ﻭ ﻣﻌﺘﺮﻓﻨﺪ‬ ‫ﻭ ﺑﻌﺪ ﻋﺮﺽ ﮐﺮﺩ ﮐﻪ ﻋﻠﻤﺎ ﺩﺭ ﻋﻠﻢ ﻭ ﻓﻀﻞ ﺣﻀﺮﺕ ّ‬

‫ﻣﺴﻠﻢ ﻋﻤﻮﻣﺴﺖ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﻋﻠﻮﻡ ﻧﻈﻴﺮ ﻭ ﻣﺜﻴﻠﻰ ﻧﺪﺍﺭﺩ ﻭ ﺍﻳﻦ ﻫﻢ‬ ‫ﻭ ّ‬

‫ﺗﺪﺭﺱ ﻭ ﺗﺤﺼﻴﻞ ﻧﮑﺮﺩﻩﺍﻧﺪ ﻭ ﻟﮑﻦ ﻋﻠﻤﺎ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ‬ ‫ّ‬ ‫ﻣﺴﻠﻢ ﺍﺳﺖ ﮐﻪ ّ‬

‫ﺑﺤﻘﻴﺘﺸﺎﻥ‬ ‫ﻣﺎ ﺑﺎﻳﻦ ﻗﻨﺎﻋﺖ ﻧﻨﻤﺎﺋﻴﻢ ﻭ ﺑﺴﺒﺐ ﻋﻠﻢ ﻭ ﻓﻀﻞ ﺍﻗﺮﺍﺭ ﻭ ﺍﻋﺘﺮﺍﻑ‬ ‫ّ​ّ‬

‫ﻧﮑﻨﻴﻢ ﻟﻬﺬﺍ ﺧﻮﺍﻫﺶ ﺩﺍﺭﻳﻢ ﮐﻪ ﻳﮏ ﻣﻌﺠﺰﻩ ﺍﻯ ﺑﺠﻬﺖ ﻗﻨﺎﻋﺖ ﻭ ﺍﻃﻤﻴﻨﺎﻥ‬

‫ﺣﻖ ﻧﺪﺍﺭﻧﺪ ﺯﻳﺮﺍ‬ ‫ﻗﻠﺐ ﻇﺎﻫﺮ ﻓﺮﻣﺎﻳﻨﺪ ‪ .‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻓﺮﻣﻮﺩﻧﺪ ﻫﺮ ﭼﻨﺪ ّ‬ ‫ﺣﻖ ﺭﺍ ﻭﻟﻰ ﺣﺎﻝ ﺍﻳﻦ ﻗﻮﻝ‬ ‫ﺣﻖ ﺑﺎﻳﺪ ﺧﻠﻖ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻧﻤﺎﻳﺪ ﻧﻪ ﺧﻠﻖ ّ‬ ‫ّ‬

‫ﺍﻣﺎ ﺍﻣﺮﺍ‪ ‬ﺩﺳﺘﮕﺎﻩ ﺗﻴﺎﺗﺮ ﻧﻴﺴﺖ ﮐﻪ ﻫﺮ ﺳﺎﻋﺖ ﻳﮏ‬ ‫ﻣﺮﻏﻮﺏ ﻭ ﻣﻘﺒﻮﻝ ّ‬

‫ﺑﺎﺯﻯ ﺩﺭ ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﻫﺮ ﺭﻭﺯﻯ ﻳﮑﻰ ﭼﻴﺰﻯ ﺑﻄﻠﺒﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﻣﺮﺍ‪‬‬ ‫ﺑﺎﻻﺗﻔﺎﻕ ﻳﮏ ﻣﻌﺠﺰﻩ ﺍﻯ ﺭﺍ‬ ‫ﺑﺎﺯﻳﭽﮥ ﺻﺒﻴﺎﻥ ﺷﻮﺩ ﻭﻟﻰ ﻋﻠﻤﺎ ﺑﻨﺸﻴﻨﻨﺪ ﻭ‬ ‫ّ‬ ‫ﺍﻧﺘﺨﺎﺏ ﮐﻨﻨﺪ ﻭ ﺑﻨﻮﻳﺴﻨﺪ ﮐﻪ ﺑﻈﻬﻮﺭ ﺍﻳﻦ ﻣﻌﺠﺰﻩ ﺍﺯ ﺑﺮﺍﻯ ﻣﺎ ﺷﺒﻬﻪ ﺍﻯ‬

‫ﺣﻘﻴﺖ ﺍﻳﻦ ﺍﻣﺮ ﻣﻴﻨﻤﺎﺋﻴﻢ ﻭ ﺁﻥ ﻭﺭﻗﻪ ﺭﺍ‬ ‫ﻧﻤﻴﻤﺎﻧﺪ ﻭ ّ‬ ‫ﮐﻞ ﺍﻗﺮﺍﺭ ﻭ ﺍﻋﺘﺮﺍﻑ ﺑﺮ ّ ّ‬

‫ﻣﻬﺮ ﮐﻨﻨﺪ ﻭ ﺑﻴﺎﻭﺭ ﻭ ﺍﻳﻨﺮﺍ ﻣﻴﺰﺍﻥ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﺍﮔﺮ ﻇﺎﻫﺮ ﺷﺪ ﺍﺯ ﺑﺮﺍﻯ‬

‫ﺷﻤﺎ ﺷﺒﻬﻪ ﻧﻤﺎﻧﺪ ﻭ ﺍﮔﺮ ﻇﺎﻫﺮ ﻧﺸﺪ ﺑﻄﻼﻥ ﻣﺎ ﺛﺎﺑﺖ ﮔﺮﺩﺩ ‪ .‬ﺁﻥ ﺷﺨﺺ ﻋﺎﻟﻢ‬ ‫ﺹ ‪٢٣‬‬ ‫ﺑﺮﺧﺎﺳﺖ ﻭ ﺯﺍﻧﻮﻯ ﻣﺒﺎﺭﮎ ﺭﺍ ﺑﻮﺳﻴﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﻣﺆﻣﻦ ﻧﺒﻮﺩ ﻭ ﺭﻓﺖ‬ ‫ﻭ ﺣﻀﺮﺍﺕ ﻋﻠﻤﺎ ﺭﺍ ﺟﻤﻊ ﮐﺮﺩ ﻭ ﭘﻴﻐﺎﻡ ﻣﺒﺎﺭﮐﺮﺍ ﺗﺒﻠﻴﻎ ﻧﻤﻮﺩ ‪ .‬ﺣﻀﺮﺍﺕ‬

‫ﺳﺤﺎﺭ ﺍﺳﺖ ﺷﺎﻳﺪ ﺳﺤﺮﻯ ﺑﻨﻤﺎﻳﺪ ﺁﻧﻮﻗﺖ‬ ‫ﻣﺸﻮﺭﺕ ﮐﺮﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ ﺍﻳﻦ ﺷﺨﺺ ّ‬ ‫ﺍﺯ ﺑﺮﺍﻯ ﻣﺎ ﺣﺮﻓﻰ ﻧﻤﻴﻤﺎﻧﺪ ﻭ ﺟﺴﺎﺭﺕ ﻧﮑﺮﺩﻧﺪ ﻭﻟﻰ ﺁﻥ ﺷﺨﺺ ﺩﺭ ﺍﮐﺜﺮ‬

‫ﻣﺤﺎﻓﻞ ﺫﮐﺮ ﻧﻤﻮﺩ ﻭ ﺍﺯ ﮐﺮﺑﻼ ﺭﻓﺖ ﺑﮑﺮﻣﺎﻧﺸﺎﻩ ﻭ ﻃﻬﺮﺍﻥ ﻭ ﺗﻔﺼﻴﻞ ﺭﺍ‬

‫ﺑﺠﻤﻴﻊ ﮔﻔﺖ ﻭ ﺧﻮﻑ ﻭ ﻋﺪﻡ ﺍﻗﺪﺍﻡ ﻋﻠﻤﺎ ﺭﺍ ﺫﮐﺮ ﻧﻤﻮﺩ ‪ .‬ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ‬ ‫ﺟﻤﻴﻊ ﻣﻌﺎﺭﺿﻴﻦ ﺷﺮﻕ ﻣﻌﺘﺮﻑ ﺑﺮ ﻋﻈﻤﺖ ﻭ ﺑﺰﺭﮔﻮﺍﺭﻯ ﻭ ﻋﻠﻢ ﻭ ﻓﻀﻞ‬

‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎ ﻭﺟﻮﺩ ﻋﺪﺍﻭﺕ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﺍ ﺑﻪ ﺑﻬﺎءﺍ‪‬‬

‫ﺑﻐﺘﺔ ﺩﺭ ﺍﻓﻖ ﺍﻳﺮﺍﻥ ﻃﺎﻟﻊ‬ ‫ﻧﻴﺮ ﺍﻋﻈﻢ ً‬ ‫ﺷﻬﻴﺮ ﺗﻌﺒﻴﺮ ﻣﻴﻨﻤﻮﺩﻧﺪ ‪ .‬ﺑﺎﺭﻯ ﺍﻳﻦ ّ‬

‫ﺷﺪ ﺩﺭ ﺣﺎﻟﺘﻰ ﮐﻪ ﺟﻤﻴﻊ ﺍﻫﺎﻟﻰ ﺍﻳﺮﺍﻥ ﭼﻪ ﺍﺯ ﻭﺯﺭﺍ ﭼﻪ ﺍﺯ ﻋﻠﻤﺎ ﭼﻪ ﺍﺯ‬

‫ﺍﻫﺎﻟﻰ ﺟﻤﻴﻌﴼ ﺑﻤﻘﺎﻭﻣﺖ ﺩﺭ ﮐﻤﺎﻝ ﻋﺪﺍﻭﺕ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ ﺍﻋﻼﻥ ﮐﺮﺩﻧﺪ‬

‫ﻣﻠﺖ ﻭ ﺳﻠﻄﻨﺖ ﻣﺎ ﺭﺍ ﻣﺤﻮ‬ ‫ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ ﻣﻴﺨﻮﺍﻫﺪ ﺩﻳﻦ ﻭ ﺷﺮﻳﻌﺖ ﻭ ّ‬

‫ﺣﻖ ﻣﺴﻴﺢ ﮔﻔﺘﻨﺪ ‪ .‬ﻭﻟﻰ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻓﺮﺩﴽ‬ ‫ﻭ ﻧﺎﺑﻮﺩ ﻧﻤﺎﻳﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ّ‬ ‫ﺫﺭﻩ ﺍﻯ ﻓﺘﻮﺭ ﺣﺎﺻﻞ ﻧﺸﺪ ﻧﻬﺎﻳﺖ‬ ‫ﻭﺣﻴﺪﴽ ﻣﻘﺎﻭﻣﺖ ّ‬ ‫ﮐﻞ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺍﺑﺪﴽ ّ‬ ‫ﮔﻔﺘﻨﺪ ﺗﺎ ﺍﻳﻦ ﺷﺨﺺ ﺩﺭ ﺍﻳﺮﺍﻧﺴﺖ ﺁﺳﺎﻳﺶ ﻭ ﺭﺍﺣﺖ ﻧﻴﺎﺑﺪ ﭘﺲ ﺑﺎﻳﺪ‬

‫ﺍﻳﻨﺮﺍ ﺍﺧﺮﺍﺝ ﮐﺮﺩ ﺗﺎ ﺍﻳﺮﺍﻥ ﺁﺭﺍﻡ ﺑﮕﻴﺮﺩ ‪ .‬ﭘﺲ ﺑﺮ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺳﺨﺖ‬

‫ﮔﺮﻓﺘﻨﺪ ﺗﺎ ﺍﺯ ﺍﻳﺮﺍﻥ ﺍﺫﻥ ﺧﺮﻭﺝ ﻃﻠﺒﻨﺪ ﺑﮕﻤﺎﻥ ﺍﻳﻨﮑﻪ ﺑﺎﻳﻦ ﺳﺒﺐ ﺳﺮﺍﺝ‬ ‫ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺧﺎﻣﻮﺵ ﻣﻴﺸﻮﺩ ﻭﻟﻰ ﺑﺎﻟﻌﮑﺲ ﻧﺘﻴﺠﻪ ﺑﺨﺸﻴﺪ ﺍﻣﺮ ﺑﻠﻨﺪﺗﺮ ﺷﺪ‬ ‫ﻭ ﺷﻌﻠﻪ ﺍﻓﺰﻭﻧﺘﺮ ﮔﺸﺖ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭﺣﺪﻩ ﻣﻨﺘﺸﺮ ﺑﻮﺩ ﺍﻳﻦ ﺳﺒﺐ ﺷﺪ ﮐﻪ‬ ‫ﺩﺭ ﺳﺎﺋﺮ ﺑﻼﺩ ﻣﻨﺘﺸﺮ ﮔﺸﺖ ‪ .‬ﺑﻌﺪ ﮔﻔﺘﻨﺪ ﮐﻪ ﻋﺮﺍﻕ ﻋﺮﺏ ﻧﺰﺩﻳﮏ‬

‫ﺍﻳﺮﺍﻧﺴﺖ ﺑﺎﻳﺪ ﺍﻳﻦ ﺷﺨﺺ ﺭﺍ ﺑﻤﻤﺎﻟﮏ ﺑﻌﻴﺪﻩ ﻓﺮﺳﺘﺎﺩ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺣﮑﻮﻣﺖ‬

‫ﺍﻳﺮﺍﻥ ﮐﻮﺷﻴﺪ ﺗﺎ ﺁﻧﮑﻪ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﺍ ﺍﺯ ﻋﺮﺍﻕ ﺑﺎﺳﻼﻣﺒﻮﻝ ﻓﺮﺳﺘﺎﺩﻧﺪ ‪.‬‬ ‫ﺑﺎﺯ ﻣﻼﺣﻈﻪ ﮐﺮﺩﻧﺪ ﮐﻪ ﺍﺑﺪﴽ ﻓﺘﻮﺭﻯ ﺣﺎﺻﻞ ﻧﺸﺪ ﮔﻔﺘﻨﺪ ﺍﺳﻼﻣﺒﻮﻝ‬ ‫ﻣﺤﻞ ﻋﺒﻮﺭ ﻭ ﻣﺮﻭﺭ ﺍﻗﻮﺍﻡ ﻭ ﻣﻠﻞ ﻣﺨﺘﻠﻔﻪ ﺍﺳﺖ ﻭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺴﻴﺎﺭ ﻟﻬﺬﺍ‬ ‫ّ‬

‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﮐﻮﺷﻴﺪﻧﺪ ﺗﺎ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﺍ ﺑﺮﻭﻣﻴﻠﻰ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭﻟﻰ ﺷﻌﻠﻪ ﭘﺮ ﺯﻭﺭﺗﺮ‬

‫ﺹ ‪٢٤‬‬ ‫ﻣﺤﻼﺕ ﻫﻴﭻ ﻳﮏ‬ ‫ﺷﺪ ﺍﻣﺮ ﺑﻠﻨﺪﺗﺮ ﮔﺮﺩﻳﺪ ‪ .‬ﻋﺎﻗﺒﺖ ﺍﻳﺮﺍﻧﻴﺎﻥ ﮔﻔﺘﻨﺪ ﺍﻳﻦ‬ ‫ّ‬ ‫ﻣﺤﻞ‬ ‫ﺑﻤﺤﻠﻰ ﻓﺮﺳﺘﺎﺩ ﮐﻪ ﺗﻮﻫﻴﻦ ﻭﺍﻗﻊ ﮔﺮﺩﺩ ﻭ‬ ‫ﻣﻮﻗﻊ ﺍﻫﺎﻧﺖ ﻧﺒﻮﺩ ﺑﺎﻳﺪ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺫﻳﺖ ﺑﺎﺷﺪ ﻭ ﺍﻫﻞ ﻭ ﺍﺻﺤﺎﺏ ﺑﻨﻬﺎﻳﺖ ﺩﺭﺟﮥ ﺑﻼ ﻣﺒﺘﻠﻰ‬ ‫ﺯﺣﻤﺖ ﻭ ّ‬

‫ﻋﮑﺎ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺣﺒﺴﺨﺎﻧﮥ ﻋﺼﺎﺓ ﻭ ﻗﺎﺗﻠﻬﺎ‬ ‫ﮔﺮﺩﻧﺪ ﭘﺲ ﺳﺠﻦ ّ‬ ‫ﻗﻄﺎﻉ ﻃﺮﻳﻖ ﺍﺳﺖ ﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺩﺭ ﺯﻣﺮﮤ ﺍﻳﻦ ﻧﻔﻮﺱ ﺩﺍﺧﻞ‬ ‫ﻭ ﺳﺎﺭﻗﻬﺎ ﻭ ّ‬

‫ﺍﻟﻬﻴﻪ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺍﻋﻼء ﮐﻠﻤﻪ ﮔﺮﺩﻳﺪ ﻭ ﻋﻈﻤﺖ‬ ‫ﺍﻣﺎ ﻗﺪﺭﺕ ّ‬ ‫ﮐﺮﺩﻧﺪ ‪ّ .‬‬ ‫ﺑﻬﺎءﺍ‪ ‬ﻣﺸﻬﻮﺩ ﺷﺪ ﮐﻪ ﺩﺭ ﭼﻨﻴﻦ ﺳﺠﻨﻰ ﺩﺭ ﭼﻨﻴﻦ ﺍﻫﺎﻧﺘﻰ ﺍﻳﺮﺍﻥ ﺭﺍ‬

‫ﮐﻞ‬ ‫ﺍﺯ ﺑﺮﺯﺧﻰ ﺑﺒﺮﺯﺧﻰ ﺩﻳﮕﺮ ﻧﻘﻞ ﻧﻤﻮﺩ ﺟﻤﻴﻊ ﺍﻋﺪﺍ ﺭﺍ ﻣﻘﻬﻮﺭ ﮐﺮﺩ ﻭ ﺑﺮ ّ‬

‫ﻣﻘﺪﺳﻪﺍﺵ ﺳﺮﺍﻳﺖ‬ ‫ﺛﺎﺑﺖ ﮐﺮﺩ ﮐﻪ ﻣﻘﺎﻭﻣﺖ ﺍﻳﻦ ﺍﻣﺮ ﻧﺘﻮﺍﻧﻨﺪ ﻭ ﺗﻌﺎﻟﻴﻢ ّ‬

‫ﺩﺭ ﺟﻤﻴﻊ ﺁﻓﺎﻕ ﻧﻤﻮﺩ ﻭ ﺍﻣﺮﺵ ﺛﺎﺑﺖ ﮔﺸﺖ ‪ .‬ﺑﺎﺭﻯ ﺩﺭ ﺟﻤﻴﻊ ﻭﻻﻳﺎﺕ‬

‫ﺍﻳﺮﺍﻥ ﺍﻋﺪﺍ ﺑﮑﻤﺎﻝ ﺑﻐﻀﺎء ﻗﻴﺎﻡ ﻧﻤﻮﺩﻧﺪ ﺑﺴﺘﻨﺪ ﻭ ﮐﺸﺘﻨﺪ ﺯﺩﻧﺪ ﻭ ﺳﻮﺧﺘﻨﺪ‬

‫ﻭ ﺑﻨﻴﺎﻥ ﻫﺰﺍﺭ ﺧﺎﻧﻤﺎﻧﺮﺍ ﺍﺯ ﺑﻨﻴﺎﺩ ﺑﺮﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﺩﺭ ﻗﻠﻊ ﻭ ﻗﻤﻊ ﺑﻬﺮ ﻭﺳﻴﻠﻪ ﺍﻯ‬ ‫ﺗﺸﺒﺚ ﮐﺮﺩﻧﺪ ﮐﻪ ﺍﻣﺮﺵ ﺭﺍ ﺧﺎﻣﻮﺵ ﮐﻨﻨﺪ ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺩﺭ ﺳﺠﻦ ﻗﺎﺗﻠﻬﺎ‬ ‫ّ‬

‫ﻗﻄﺎﻉ ﻃﺮﻳﻖ ﻭ ﺳﺎﺭﻗﻬﺎ ﺍﻣﺮﺵ ﺭﺍ ﺑﻠﻨﺪ ﮐﺮﺩ ﻭ ﺗﻌﺎﻟﻴﻤﺶ ﺭﺍ ﻣﻨﺘﺸﺮ ﻓﺮﻣﻮﺩ‬ ‫ﻭ ّ‬ ‫ﻣﺘﻨﺒﻪ ﻧﻤﻮﺩ ﻭ ﻣﻮﻗﻦ ﮐﺮﺩ ﻭ‬ ‫ﻭ ﺍﮐﺜﺮ ﻧﻔﻮﺱ ﺭﺍ ﮐﻪ ﺩﺭ ّ‬ ‫ﺍﺷﺪ ﺑﻐﻀﺎء ﺑﻮﺩﻧﺪ ّ‬

‫ﮐﺎﺭﻯ ﮐﺮﺩ ﮐﻪ ﻧﻔﺲ ﺣﮑﻮﻣﺖ ﺍﻳﺮﺍﻥ ﺑﻴﺪﺍﺭ ﺷﺪ ﻭ ﺍﺯ ﺁﻧﭽﻪ ﺑﻮﺍﺳﻄﮥ ﻋﻠﻤﺎء‬

‫ﺳﻮء ﻭﺍﻗﻊ ﭘﺸﻴﻤﺎﻥ ﮔﺸﺖ ‪ .‬ﺩﻭ ﭼﻮﻥ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺑﺎﻳﻦ ﺳﺠﻦ ﺩﺭ ﺍﺭﺽ‬ ‫ﻣﻘﺪﺱ ﺭﺳﻴﺪﻧﺪ ﺩﺍﻧﺎﻳﺎﻥ ﺑﻴﺪﺍﺭ ﺷﺪﻧﺪ ﮐﻪ ﺑﺸﺎﺭﺍﺗﻰ ﮐﻪ ﺧﺪﺍ ﺩﺭ ﺩﻭ ﺳﻪ‬ ‫ّ‬ ‫ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺍﺯ ﻟﺴﺎﻥ ﺍﻧﺒﻴﺎ ﺩﺍﺩﻩ ﺑﻮﺩ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺑﻮﻋﺪﻩ‬

‫ﻣﻘﺪﺱ‬ ‫ﻭﻓﺎ ﻧﻤﻮﺩ ﺯﻳﺮﺍ ﺑﺒﻌﻀﻰ ﺍﻧﺒﻴﺎ ﻭﺣﻰ ﻓﺮﻣﻮﺩﻩ ﻭ ﺑﺸﺎﺭﺕ ﺑﺎﺭﺽ ّ‬

‫ﺭﺏ ﺍﻟﺠﻨﻮﺩ ﺩﺭ ﺗﻮ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ ﺷﺪ ﺟﻤﻴﻊ ﺍﻳﻦ ﻭﻋﺪﻩﻫﺎ ﻭﻓﺎ‬ ‫ﺩﺍﺩﻩ ﮐﻪ ّ‬

‫ﺗﻌﺮﺽ ﺍﻋﺪﺍ ﻧﺒﻮﺩ ﻭ ﺍﻳﻦ ﻧﻔﻰ ﻭ ﺗﺒﻌﻴﺪ ﻭﺍﻗﻊ ﻧﻤﻴﮕﺸﺖ‬ ‫ﺷﺪ ‪ .‬ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ّ‬ ‫ﻋﻘﻞ ﺑﺎﻭﺭ ﻧﻤﻴﮑﺮﺩ ﮐﻪ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﺯ ﺍﻳﺮﺍﻥ ﻫﺠﺮﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﺍﻳﻦ‬

‫ﻣﻘﺪﺱ ﺧﻴﻤﻪ ﺑﺮﺍﻓﺮﺍﺯﻧﺪ ‪ .‬ﻣﻘﺼﻮﺩ ﺍﻋﺪﺍ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺍﻳﻦ ﺳﺠﻦ‬ ‫ﺍﺭﺽ ّ‬

‫ﺑﮑﻠﻰ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﻣﺤﻮ ﻭ ﻧﺎﺑﻮﺩ ﮔﺮﺩﺩ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺳﺠﻦ‬ ‫ﺳﺒﺐ ﺷﻮﺩ ﻭ ّ‬ ‫ﺹ ‪٢٥‬‬ ‫ﻣﺒﺎﺭﮎ ﺗﺄﻳﻴﺪ ﺍﻋﻈﻢ ﺷﺪ ﻭ ﺳﺒﺐ ﺗﺮﻭﻳﺞ ﮔﺸﺖ ﺻﻴﺖ ﺍﻟﻬﻰ ﺑﺸﺮﻕ ﻭ‬ ‫ﺍﺷﻌﮥ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺑﺠﻤﻴﻊ ﺁﻓﺎﻕ ﺩﺭﺧﺸﻴﺪ ‪ُ .‬ﺳﺒﺤﺎﻥ‬ ‫ﻏﺮﺏ ﺭﺳﻴﺪ ﻭ ّ‬

‫ﺍ‪ ‬ﺑﺎ ﻭﺟﻮﺩ ﺁﻧﮑﻪ ﻣﺴﺠﻮﻥ ﺑﻮﺩﻧﺪ ﻭﻟﻰ ﺩﺭ ﺟﺒﻞ ﮐﺮﻣﻞ ﺧﻴﻤﻪ ﺑﻠﻨﺪ ﺑﻮﺩ‬ ‫ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﻋﻈﻤﺖ ﺣﺮﮐﺖ ﻣﻴﻔﺮﻣﻮﺩﻧﺪ ﻭ ﻫﺮ ﮐﺲ ﺍﺯ ﺁﺷﻨﺎ ﻭ ﺑﻴﮕﺎﻧﻪ‬

‫ﻣﺸﺮﻑ ﻣﻴﺸﺪ ﻣﻴﮕﻔﺖ ﺍﻳﻦ ﺍﻣﻴﺮ ﺍﺳﺖ ﻧﻪ ﺍﺳﻴﺮ ‪ .‬ﻭ ﺑﻤﺤﺾ ﻭﺭﻭﺩ‬ ‫ﺑﺤﻀﻮﺭ ّ‬

‫ﺳﺠﻦ ﺧﻄﺎﺑﻰ ﺑﻨﺎﭘﻠﻴﻮﻥ ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺑﻮﺍﺳﻄﮥ ﺳﻔﻴﺮ ﻓﺮﺍﻧﺴﻪ ﺍﺭﺳﺎﻝ‬

‫ﺷﺪ ﻣﻀﻤﻮﻥ ﺍﻳﻨﮑﻪ ﺳﺆﺍﻝ ﻧﻤﺎﺋﻴﺪ ﺟﺮﻡ ﻣﺎ ﭼﻪ ﺑﻮﺩ ﮐﻪ ﺳﺒﺐ ﺍﻳﻦ ﺳﺠﻦ‬

‫ﻭ ﺯﻧﺪﺍﻥ ﮔﺸﺖ ﻧﺎﭘﻠﻴﻮﻥ ﺟﻮﺍﺏ ﻧﺪﺍﺩ ﺑﻌﺪ ﺗﻮﻗﻴﻌﻰ ﺛﺎﻧﻰ ﺻﺎﺩﺭ ﺷﺪ ﻭ ﺁﻥ‬ ‫ﺩﺭ ﺳﻮﺭﮤ ﻫﻴﮑﻞ ﺩﺍﺧﻞ ‪ .‬ﻣﺨﺘﺼﺮ ﺧﻄﺎﺏ ﺍﻳﻨﮑﻪ ﺍﻯ ﻧﺎﭘﻠﻴﻮﻥ ﭼﻮﻥ ﺍﺳﺘﻤﺎﻉ‬

‫ﺑﮑﻠﻰ ﺧﺮﺍﺏ‬ ‫ﻧﺪﺍ ﻧﻨﻤﻮﺩﻯ ﻭ ﺟﻮﺍﺏ ﻧﺪﺍﺩﻯ ﻋﻨﻘﺮﻳﺐ ﺳﻠﻄﻨﺘﺖ ﺑﺒﺎﺩ ﺭﻭﺩ ﻭ ّ‬

‫ﺑﺎﻃﻼﻉ‬ ‫ﮔﺮﺩﻯ ‪ .‬ﺁﻥ ﺗﻮﻗﻴﻊ ﺑﻮﺍﺳﻄﮥ ﻗﻴﺼﺮ ﮐﺘﻔﺎﮐﻮ )‪ (١‬ﺑﺎ ﭘﻮﺳﺘﻪ ﺍﺭﺳﺎﻝ ﺷﺪ ﻭ ّ‬ ‫ﺟﻤﻴﻊ ﻣﻬﺎﺟﺮﻳﻦ ﺻﻮﺭﺕ ﺍﻳﻦ ﺧﻄﺎﺏ ﺑﺠﻤﻴﻊ ﺍﻃﺮﺍﻑ ﺍﻳﺮﺍﻥ ﺭﻓﺖ ﺯﻳﺮﺍ‬

‫ﺍﻳﺎﻡ ﺑﺠﻤﻴﻊ ﺍﻳﺮﺍﻥ ﻧﺸﺮ ﺷﺪ ﻭ ﺍﻳﻦ ﺧﻄﺎﺏ ﺍﺯ ﺟﻤﻠﮥ‬ ‫ﮐﺘﺎﺏ ﻫﻴﮑﻞ ﺩﺭ ﺁﻥ ّ‬

‫ﻣﻨﺪﺭﺟﺎﺕ ﮐﺘﺎﺏ ﻫﻴﮑﻞ ﺍﺳﺖ ﺍﻳﻦ ﺩﺭ ﺳﻨﮥ ﻫﺰﺍﺭ ﻭ ﻫﺸﺘﺼﺪ ﻭ ﺷﺼﺖ‬ ‫ﻭ ﻧﻪ ﻣﻴﻼﺩﻯ ﺑﻮﺩ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺳﻮﺭﮤ ﻫﻴﮑﻞ ﺩﺭ ﺟﻤﻴﻊ ﺍﻳﺮﺍﻥ ﻭ‬

‫ﮐﻞ ﻣﻨﺘﻈﺮ ﻧﺘﺎﻳﺞ‬ ‫ﻫﻨﺪﻭﺳﺘﺎﻥ ﻣﻨﺘﺸﺮ ﺷﺪ ﺩﺭ ﺩﺳﺖ ﺟﻤﻴﻊ ﺍﺣﺒﺎﺏ ﺍﻓﺘﺎﺩ ﻭ ّ‬

‫ﺍﻳﻦ ﺧﻄﺎﺏ ﺑﻮﺩﻧﺪ ‪ .‬ﺍﻧﺪﮎ ﺯﻣﺎﻧﻰ ﻧﮕﺬﺷﺖ ﺳﻨﮥ ﻫﺰﺍﺭ ﻭ ﻫﺸﺘﺼﺪ ﻭ‬

‫ﻫﻔﺘﺎﺩ ﻣﻴﻼﺩﻯ ﺷﺪ ﻭ ﺁﺗﺶ ﺣﺮﺏ ﻣﻴﺎﻥ ﺁﻟﻤﺎﻥ ﻭ ﻓﺮﺍﻧﺴﻪ ﺑﺮﺍﻓﺮﻭﺧﺖ ‪.‬‬

‫ﺑﺎ ﻭﺟﻮﺩ ﺁﻧﮑﻪ ﺍﺑﺪﴽ ﮐﺴﻰ ﮔﻤﺎﻥ ﻏﻠﺒﮥ ﺁﻟﻤﺎﻥ ﻧﻤﻴﮑﺮﺩ ﻧﺎﭘﻠﻴﻮﻥ ﺷﮑﺴﺖ‬ ‫ﻣﺒﺪﻝ‬ ‫ﻋﺰﺗﺶ ّ‬ ‫ﺑﺬﻟﺖ ﮐﺒﺮﻯ ّ‬ ‫ﻓﺎﺣﺶ ﺧﻮﺭﺩ ﻭ ﺗﺴﻠﻴﻢ ﺩﺷﻤﻦ ﮔﺸﺖ ﻭ ّ‬

‫ﺷﺪ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻟﻮﺍﺡ ﺑﺴﺎﺋﺮ ﻣﻠﻮﮎ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪ ﺍﺯ ﺟﻤﻠﻪ ﺗﻮﻗﻴﻌﻰ ﺑﺠﻬﺖ‬

‫ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪ ﻭ ﺩﺭ ﺁﻥ ﺗﻮﻗﻴﻊ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﺍﻋﻠﻴﺤﻀﺮﺕ‬ ‫ّ‬

‫ﺣﺠﺖ ﻭ ﺑﺮﻫﺎﻥ ﮐﻦ‬ ‫ﻣﻦ ﺭﺍ ﺍﺣﻀﺎﺭ ﮐﻦ ﻭ ﺟﻤﻴﻊ ﻋﻠﻤﺎ ﺭﺍ ﺣﺎﺿﺮ ﻧﻤﺎ ﻭ ﻃﻠﺐ ّ‬

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‫)‪ (١‬ﻗﻴﺼﺮ ﮐﺘﻔﺎﮐﻮ ‪ ( Cesar Ketfakon ‬ﭘﺴﺮ ﻗﻨﺴﻮﻝ ﻓﺮﺍﻧﺴﻪ ﺑﻮﺩ ﻭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ‬

‫ﺟﻞ ﺫﮐﺮﻩ ﺍﻻٔﻋﻈﻢ ﺑﺎ ﺍﻭ ﺁﺷﻨﺎﺋﻰ ﻭ ﻣﺮﺍﺑﻄﻪ ﺩﺍﺷﺖ ‪.‬‬ ‫ّ‬ ‫ﺹ ‪٢٦‬‬

‫ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺗﻮﻗﻴﻊ‬ ‫ﺣﻘﻴﺖ ﻭ ﺑﻄﻼﻥ ﻇﺎﻫﺮ ﺷﻮﺩ ‪ .‬ﺍﻋﻠﻴﺤﻀﺮﺕ‬ ‫ّ‬ ‫ﺗﺎ ّ ّ‬

‫ﻣﺒﺎﺭﮎ ﺭﺍ ﻧﺰﺩ ﻋﻠﻤﺎ ﻓﺮﺳﺘﺎﺩ ﻭ ﺗﮑﻠﻴﻒ ﺍﻳﻦ ﮐﺎﺭ ﮐﺮﺩ ﻭﻟﻰ ﻋﻠﻤﺎ ﺟﺴﺎﺭﺕ‬ ‫ﻧﻨﻤﻮﺩﻧﺪ ﭘﺲ ﺟﻮﺍﺏ ﺗﻮﻗﻴﻊ ﺭﺍ ﺍﺯ ﻫﻔﺖ ﻧﻔﺮ ﻣﺸﺎﻫﻴﺮ ﻋﻠﻤﺎ ﺧﻮﺍﺳﺖ ﺑﻌﺪ‬

‫ﻣﺪﺗﻰ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺭﺍ ﺍﻋﺎﺩﻩ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ ﻣﻌﺎﺭﺽ ﺩﻳﻨﺴﺖ‬ ‫ﺍﺯ ّ‬

‫ﻣﺘﻐﻴﺮ ﺷﺪﻧﺪ ﮐﻪ‬ ‫ﻭ ﺩﺷﻤﻦ ﭘﺎﺩﺷﺎﻩ ‪ .‬ﺍﻋﻠﻴﺤﻀﺮﺕ ﭘﺎﺩﺷﺎﻩ ﺍﻳﺮﺍﻥ ﺑﺴﻴﺎﺭ‬ ‫ّ‬

‫ﺗﻌﻠﻖ ﺑﺪﺷﻤﻨﻰ‬ ‫ﺣﻘﻴﺖ ﻭ ﺑﻄﻼﻥ ﭼﻪ ّ‬ ‫ﺣﺠﺖ ﻭ ﺑﺮﻫﺎﻧﺴﺖ ﻭ ّ ّ‬ ‫ﺍﻳﻦ ﻣﺴﺄﻟﻪ ّ‬

‫ﺣﮑﻮﻣﺖ ﺩﺍﺭﺩ ﺍﻓﺴﻮﺱ ﮐﻪ ﻣﺎ ﺍﺣﺘﺮﺍﻡ ﺍﻳﻦ ﻋﻠﻤﺎ ﺭﺍ ﭼﻘﺪﺭ ﻣﻨﻈﻮﺭ ﻧﻤﻮﺩﻳﻢ‬ ‫ﻭ ﺍﺯ ﺟﻮﺍﺏ ﺍﻳﻦ ﺧﻄﺎﺏ ﻋﺎﺟﺰﻧﺪ ‪ .‬ﺑﺎﺭﻯ ﺁﻧﭽﻪ ﮐﻪ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﻠﻮﮎ ﻣﺮﻗﻮﻡ‬ ‫ﺟﻤﻴﻊ ﺑﻮﻗﻮﻉ ﭘﻴﻮﺳﺖ ﺑﺎﻳﺪ ﺍﺯ ﺗﺎﺭﻳﺦ ﺳﺒﻌﻴﻦ ﻣﺴﻴﺤﻰ ﮔﺮﻓﺖ ﺗﻄﺒﻴﻖ‬ ‫ﺑﻮﻗﻮﻋﺎﺕ ﮐﺮﺩ ﺟﻤﻴﻊ ﻇﺎﻫﺮ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻗﻠﻴﻠﻰ ﻣﺎﻧﺪﻩ ﮐﻪ ﻣﻦ ﺑﻌﺪ‬

‫ﺑﺎﻳﺪ ﻇﺎﻫﺮ ﺷﻮﺩ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻃﻮﺍﺋﻒ ﺧﺎﺭﺟﻪ ﻭ ﻣﻠﻞ ﻏﻴﺮ ﻣﺆﻣﻦ ﻧﺴﺒﺖ‬

‫ﺑﺠﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﻣﻮﺭ ﻋﻈﻴﻤﻪ ﻧﺴﺒﺖ ﻣﻴﺪﺍﺩﻧﺪ ﻭ ﺑﻌﻀﻰ ﻣﻌﺘﻘﺪ ﺑﻮﻻﻳﺖ‬ ‫ﺳﻴﺪ‬ ‫ﺣﺘﻰ ﺑﻌﻀﻴﻬﺎ ﺭﺳﺎﺋﻠﻰ ﻧﻮﺷﺘﻨﺪ ﻣﻦ ﺟﻤﻠﻪ ّ‬ ‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺑﻮﺩﻧﺪ ّ‬

‫ﺳﻨﺖ ﺩﺭ ﺑﻐﺪﺍﺩ ﺭﺳﺎﻟﮥ ﻣﺨﺘﺼﺮﻯ ﻧﻮﺷﺘﻪ ﺑﻮﺩ‬ ‫ﺩﺍﻭﺩﻯ ﺍﺯ ﻋﻠﻤﺎﻯ ﺍﻫﻞ ّ‬

‫ﻭ ﺩﺭ ﺁﻥ ﺑﻤﻨﺎﺳﺒﺘﻰ ﭼﻨﺪ ﺧﺎﺭﻕ ﺍﻟﻌﺎﺩﻩ ﺍﺯ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﻭﺍﻳﺖ ﻣﻴﻨﻤﻮﺩ‬

‫ﺑﻤﻈﻬﺮﻳﺖ‬ ‫ﺍﻻﻥ ﺩﺭ ﺷﺮﻕ ﺩﺭ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﮐﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ ﮐﻪ‬ ‫ﻭ ﺍﻟﻰ ٓ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺍﻋﺘﻘﺎﺩ ﻭﻻﻳﺖ ﺩﺍﺭﻧﺪ ﻭ ﻣﻌﺠﺰﺍﺕ‬ ‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻣﺆﻣﻦ ﻧﻴﺴﺘﻨﺪ ّ‬

‫ﺭﻭﺍﻳﺖ ﮐﻨﻨﺪ ‪ .‬ﻣﺨﺘﺼﺮ ﺍﻳﻨﺴﺖ ﮐﻪ ﭼﻪ ﺍﺯ ﻣﻮﺍﻓﻖ ﻭﭼﻪ ﺍﺯ ﻣﺨﺎﻟﻒ ﻧﻔﺴﻰ‬ ‫ﻣﻘﺮ ﻭ ﻣﻌﺘﺮﻑ ﺑﺮ ﺑﺰﺭﮔﻮﺍﺭﻯ ﺟﻤﺎﻝ‬ ‫ﻣﺸﺮﻑ ﻧﺸﺪ ﮐﻪ ّ‬ ‫ﺑﺴﺎﺣﺖ ﺍﻗﺪﺱ ّ‬

‫ﻣﺒﺎﺭﮎ ﻧﮕﺸﺖ ﻧﻬﺎﻳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩ ﻭﻟﻰ ﺑﺮ ﺑﺰﺭﮔﻮﺍﺭﻯ‬ ‫ﻣﺸﺮﻑ ﻣﻴﺸﺪ‬ ‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺷﻬﺎﺩﺕ ﺩﺍﺩ ﺑﻤﺤﻀﻰ ﮐﻪ ﺩﺭ ﺳﺎﺣﺖ ﺍﻗﺪﺱ ّ‬ ‫ﻣﻼﻗﺎﺕ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﭼﻨﺎﻥ ﺗﺄﺛﻴﺮ ﻣﻴﻨﻤﻮﺩ ﮐﻪ ﺍﮐﺜﺮ ﺣﺮﻑ ﻧﻤﻴﺘﻮﺍﻧﺴﺘﻨﺪ‬

‫ﺑﺰﻧﻨﺪ ‪ .‬ﭼﻪ ﺑﺴﻴﺎﺭ ﻭﺍﻗﻊ ﮐﻪ ﻧﻔﻮﺱ ﭘﺮ ﻋﺪﺍﻭﺗﻰ ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﭘﻴﺶ ﺧﻮﺩ‬ ‫ﻣﺼﻤﻢ ﻣﻴﺸﺪ ﻭ ﻗﺮﺍﺭ ﻣﻴﺪﺍﺩ ﮐﻪ ﭼﻮﻥ ﺑﺤﻀﻮﺭ ﺭﺳﻢ ﭼﻨﻴﻦ ﮔﻮﻳﻢ ﻭ‬ ‫ّ‬

‫ﭼﻨﺎﻥ ﻣﺠﺎﺩﻟﻪ ﻭ ﻣﺤﺎﺟﺠﻪ ﻧﻤﺎﻳﻢ ﻭﻟﻰ ﭼﻮﻥ ﺑﺴﺎﺣﺖ ﺍﻗﺪﺱ ﻣﻴﺮﺳﻴﺪ ﻣﺎﺕ‬

‫ﺹ ‪٢٧‬‬

‫ﺘﺤﻴﺮ ﻣﻴﺸﺪ ﻭ ﺟﺰ ﺻﻤﺖ ﻭ ﺳﮑﻮﺕ ﭼﺎﺭﻩ ﺍﻯ ﻧﺪﺍﺷﺖ ‪ ‬ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻟﺴﺎﻥ‬ ‫ﻭﻣ ّ‬ ‫ﻣﺪﺭﺳﻰ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺩﺭ ﻣﮑﺘﺒﻰ ﻭﺍﺭﺩ ﻧﺸﺪﻧﺪ‬ ‫ﻋﺮﺏ ﻧﺨﻮﺍﻧﺪﻧﺪ ﻭ ّ‬ ‫ﻣﻌﻠﻢ ﻭ ّ‬

‫ﻭﻟﻰ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺩﺭ ﺯﺑﺎﻥ ﻋﺮﺏ ﻭ ﺍﻟﻮﺍﺡ ﻋﺮﺑﻰ‬ ‫ّ‬ ‫ﻣﻘﺮ ﻭ ﻣﻌﺘﺮﻓﻨﺪ ﮐﻪ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﻣﺤﻴﺮ ﻋﻘﻮﻝ ﻓﺼﺤﺎ ﻭ ﺑﻠﻐﺎﻯ ﻋﺮﺏ ﺑﻮﺩ ﻭ ّ‬ ‫ﮐﻞ ّ‬ ‫ّ‬

‫ﺩﻗﺖ ﻧﻤﺎﺋﻴﻢ ﻫﻴﭻ ﻳﮏ‬ ‫ﻣﺜﻞ ﻭ ﻣﺎﻧﻨﺪﻯ ﻧﺪﺍﺭﺩ ‪ .‬ﻭ ﭼﻮﻥ ﺩﺭ ﻧﺼﻮﺹ ﺗﻮﺭﺍﺕ ّ‬

‫ﺍﻟﻬﻴﻪ ﺍﻗﻮﺍﻡ ﻣﻨﮑﺮﻩ ﺭﺍ ﻣﺨّﻴﺮ ﻧﻔﺮﻣﻮﺩ ﮐﻪ ﻫﺮ ﻣﻌﺠﺰﻩ ﺍﻯ ﮐﻪ ﺑﺨﻮﺍﻫﻴﺪ‬ ‫ﺍﺯ ﻣﻈﺎﻫﺮ ّ‬

‫ﻣﻦ ﺣﺎﺿﺮﻡ ﻭ ﻫﺮ ﻣﻴﺰﺍﻧﻰ ﮐﻪ ﻗﺮﺍﺭ ﺩﻫﻴﺪ ﻣﻦ ﻣﻮﺍﻓﻘﺖ ﻧﻤﺎﻳﻢ ﻭ ﺩﺭ ﺗﻮﻗﻴﻊ‬

‫ﺣﺠﺖ‬ ‫ﺷﺎﻩ ﻭﺍﺿﺤﴼ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻋﻠﻤﺎ ﺭﺍ ﺟﻤﻊ ﮐﻦ ﻭ ﻣﻦ ﺭﺍ ﺑﻄﻠﺐ ﺗﺎ ّ‬ ‫ﻭ ﺑﺮﻫﺎﻥ ﺛﺎﺑﺖ ﺷﻮﺩ ‪ .‬ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻋﺪﺍ ﻣﺎﻧﻨﺪ‬

‫ﮐﻞ‬ ‫ﻣﺤﻮﻳﺖ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﺍ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﻭ ﺟﻤﻴﻊ ﻣﻬﺎﺟﻢ‬ ‫ﺟﺒﻞ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ّ‬ ‫ّ‬ ‫ﻣﺪﺕ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﻫﺰﺍﺭ ﻣﺮﺗﺒﻪ ﻗﺼﺪ ﺻﻠﺐ ﻭ ﺍﻋﺪﺍﻡ ﻧﻤﻮﺩﻧﺪ ﻭ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﺍﻻﻥ ﺑﺎﻳﻦ ﺩﺭﺟﮥ‬ ‫ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺩﺭ ﻧﻬﺎﻳﺖ ﺧﻄﺮ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﺮﺍﻧﻰ ﮐﻪ ﺍﻟﻰ ٓ‬

‫ﻣﻄﻠﻊ ﺑﺮ‬ ‫ﻫﻤﺠﻴﺖ ﻭ ﻭﻳﺮﺍﻧﻰ ﺍﺳﺖ ﺟﻤﻴﻊ ﻋﻘﻼ ﺍﺯ ﺩﺍﺧﻞ ﻭ ﺧﺎﺭﺝ ﮐﻪ ّ‬ ‫ّ‬

‫ﺗﻤﺪﻥ ﻭ ﻋﻤﺮﺍﻥ ﺍﻳﺮﺍﻥ ﻣﻨﻮﻁ‬ ‫ﺗﺮﻗﻰ ﻭ ّ‬ ‫ﺣﻘﺎﺋﻖ ﺍﺣﻮﺍﻟﻨﺪ ﻣ ّﺘﻔﻖ ﺑﺮ ﺁﻧﻨﺪ ﮐﻪ ّ‬

‫ﺑﺘﻌﻤﻴﻢ ﺗﻌﺎﻟﻴﻢ ﻭ ﺗﺮﻭﻳﺞ ﻣﺒﺎﺩﻯ ﺍﻳﻦ ﺷﺨﺺ ﺑﺰﺭﮔﻮﺍﺭ ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﻣﺒﺎﺭﮐﺶ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻳﺎﺯﺩﻩ ﻧﻔﺮ ﺗﺮﺑﻴﺖ ﻓﺮﻣﻮﺩ ﻭ ﺍﻋﻈﻢ ﺁﻥ‬

‫ﺍﺷﺨﺎﺹ ﭘﻄﺮﺱ ﺑﻮﺩ ﻣﻊ ﺫﻟﮏ ﭼﻮﻥ ﺑﺎﻣﺘﺤﺎﻥ ﺍﻓﺘﺎﺩ ﺳﻪ ﻣﺮﺗﺒﻪ ﺣﻀﺮﺕ‬

‫ﻣﺴﻴﺢ ﺭﺍ ﺍﻧﮑﺎﺭ ﻧﻤﻮﺩ ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺑﻌﺪ ﺍﻣﺮ ﺣﻀﺮﺕ ﭼﮕﻮﻧﻪ ﻧﻔﻮﺫ ﺩﺭ‬ ‫ﺍﺭﮐﺎﻥ ﻋﺎﻟﻢ ﻧﻤﻮﺩ ‪ ‬ﺣﺎﻝ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻫﺰﺍﺭﺍﻥ ﻧﻔﻮﺱ ﺗﺮﺑﻴﺖ ﻓﺮﻣﻮﺩ‬

‫ﮐﻪ ﺩﺭ ﺯﻳﺮ ﺷﻤﺸﻴﺮ ﻧﻌﺮﮤ ﻳﺎ ﺑﻬﺎء ﺍﻻﺑﻬﻰ ﺑﺎﻭﺝ ﺍﻋﻠﻰ ﺭﺳﺎﻧﺪﻧﺪ ﻭ ﺩﺭ‬ ‫ﺁﺗﺶ ﺍﻣﺘﺤﺎﻥ ﻣﺎﻧﻨﺪ ﺫﻫﺐ ﺭﺥ ﺑﺮﺍﻓﺮﻭﺧﺘﻨﺪ ﺩﻳﮕﺮ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ‬

‫ﮐﻪ ﻣﻦ ﺑﻌﺪ ﭼﻪ ﺧﻮﺍﻫﺪ ﺷﺪ ‪ .‬ﺑﺎﺭﻯ ﺣﺎﻝ ﺍﻧﺼﺎﻑ ﺑﺎﻳﺪ ﺩﺍﺩ ﮐﻪ ﺍﻳﻦ‬ ‫ﻣﺮﺑﻰ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ ﺑﻮﺩ ﻭ ﭼﻪ ﺁﺛﺎﺭ ﺑﺎﻫﺮﻩ ﺍﺯ ﺍﻭ‬ ‫ﺷﺨﺺ ﺑﺰﺭﮔﻮﺍﺭ ﭼﮕﻮﻧﻪ ّ‬ ‫ﺗﺤﻘﻖ ﻳﺎﻓﺖ ‪.‬‬ ‫ﻗﻮﺗﻰ ﺍﺯ ﺍﻭ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ‬ ‫ّ‬ ‫ﻇﺎﻫﺮ ﺷﺪ ﻭ ﭼﻪ ﻗﺪﺭﺕ ﻭ ّ‬ ‫ﺹ ‪٢٨‬‬

‫‪ - ١٠‬ﻯ‬

‫ﻣﻘﺪﺳﻪ ﻭ ﺳﻪ ﻓﺼﻞ ﺍﺯ ﺩﺍﻧﻴﺎﻝ‬ ‫ﻧﻘﻠﻴﻪ ﺍﺯ ﮐﺘﺐ ّ‬ ‫ﺍﺳﺘﺪﻻﻻﺕ ّ‬

‫ﺍﻣﺮﻭﺯ ﺩﺭ ﺳﺮ ﺍﻳﻦ ﺳﻔﺮﻩ ﻗﺪﺭﻯ ﺍﺯ ﺑﺮﻫﺎﻥ ﺻﺤﺒﺖ ﺑﺪﺍﺭﻳﻢ ‪.‬‬

‫ﺍﻳﺎﻡ ﻇﻬﻮﺭ ﻧﻮﺭ ﻣﺒﻴﻦ ﺑﺎﻳﻦ ﺑﻘﻌﮥ ﻣﺒﺎﺭﮐﻪ ﺁﻣﺪﻩ ﺑﻮﺩﻳﺪ ﻭ ﺩﺭ ﭘﻴﺸﮕﺎﻩ‬ ‫ﺍﮔﺮ ﺩﺭ ّ‬

‫ﺣﻀﻮﺭ ﺣﺎﺿﺮ ﻣﻴﺸﺪﻳﺪ ﻭ ﻣﺸﺎﻫﺪﮤ ﺁﻥ ﺟﻤﺎﻝ ﻧﻮﺭﺍﻧﻰ ﻣﻴﻨﻤﻮﺩﻳﺪ ﻣﻼﺣﻈﻪ‬ ‫ﻣﻴﮑﺮﺩﻳﺪ ﮐﻪ ﺁﻥ ﺑﻴﺎﻥ ﻭ ﺁﻥ ﺟﻤﺎﻝ ﺍﺣﺘﻴﺎﺝ ﺑﻬﻴﭻ ﺑﺮﻫﺎﻥ ﺩﻳﮕﺮ ﻧﺪﺍﺭﺩ ‪.‬‬ ‫ﺗﺸﺮﻑ ﺑﺤﻀﻮﺭ ﻣﻮﻗﻦ ﻭ ﻣﺆﻣﻦ ﺷﺪﻧﺪ ﺩﻳﮕﺮ‬ ‫ﺑﺴﻴﺎﺭ ﺍﺯ ﻧﻔﻮﺱ‬ ‫ﺑﻤﺠﺮﺩ ّ‬ ‫ّ‬

‫ﺣﺘﻰ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﻐﺾ ﻭ ﺍﻧﮑﺎﺭ‬ ‫ﻣﺤﺘﺎﺝ ﺑﻬﻴﭻ ﺑﺮﻫﺎﻧﻰ ﻧﮕﺸﺘﻨﺪ ّ‬ ‫ﺑﻮﺩﻧﺪ ﺑﻤﺤﺾ ﻣﻼﻗﺎﺕ ﺷﻬﺎﺩﺕ ﺑﺮ ﺑﺰﺭﮔﻮﺍﺭﻯ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻣﻴﺪﺍﺩﻧﺪ‬

‫ﺍﺩﻋﺎ ﺭﺍ ﺩﺍﺭﺩ‬ ‫ﺍﻣﺎ ﺣﻴﻒ ﮐﻪ ﺍﻳﻦ ّ‬ ‫ﻭ ﻣﻴﮕﻔﺘﻨﺪ ﺍﻳﻦ ﺷﺨﺺ ﺟﻠﻴﻞ ﺍﺳﺖ ّ‬

‫ﺍﺩﻋﺎ ﺁﻧﭽﻪ ﻣﻴﮕﻔﺖ ﻣﻘﺒﻮﻝ ﺑﻮﺩ ‪ .‬ﺑﺎﺭﻯ ﺣﺎﻝ ﮐﻪ ﺁﻥ ﻧﻮﺭ‬ ‫ﻭ ﻣﺎﻋﺪﺍﻯ ﺍﻳﻦ ّ‬

‫ﮐﻞ ﻣﺤﺘﺎﺝ ﺑﺒﺮﺍﻫﻴﻦ ﻫﺴﺘﻨﺪ ﻟﻬﺬﺍ ﻣﺸﻐﻮﻝ ﺑﺒﺮﺍﻫﻴﻦ‬ ‫ﺣﻘﻴﻘﺖ ﺍﻓﻮﻝ ﻓﺮﻣﻮﺩ ّ‬

‫ﻋﻘﻠﻴﻪ ﺑﻮﺩﻳﻢ ﻳﮏ ﺑﺮﻫﺎﻥ ﻋﻘﻠﻰ ﺩﻳﮕﺮ ﮔﻮﺋﻴﻢ ﻭ ﺍﻫﻞ ﺍﻧﺼﺎﻓﺮﺍ ﻫﻤﻴﻦ ﺑﺮﻫﺎﻥ‬ ‫ّ‬

‫ﮐﻔﺎﻳﺘﺴﺖ ﮐﻪ ﻫﻴﭻ ﮐﺲ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺍﻧﮑﺎﺭ ﮐﻨﺪ ‪ .‬ﻭ ﺁﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ‬

‫ﺟﻠﻴﻞ ﺩﺭ ﺳﺠﻦ ﺍﻋﻈﻢ ﺍﻣﺮﺷﺮﺍ ﺑﻠﻨﺪ ﮐﺮﺩ ﻭ ﻧﻮﺭﺵ ﺑﺎﻫﺮ ﺷﺪ ﻭ ﺻﻴﺘﺶ‬ ‫ﺟﻬﺎﻧﮕﻴﺮ ﮔﺸﺖ ﻭ ﺁﻭﺍﺯﮤ ﺑﺰﺭﮔﻮﺍﺭﻳﺶ ﺑﺸﺮﻕ ﻭ ﻏﺮﺏ ﺭﺳﻴﺪ ﻭ ﺍﻟﻰ‬

‫ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﭼﻨﻴﻦ ﺍﻣﺮﻯ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻭﺍﻗﻊ ﻧﺸﺪﻩ ﺍﮔﺮ ﺍﻧﺼﺎﻑ ﺑﺎﺷﺪ‬

‫ﻭ ّﺍﻻ ﺑﻌﻀﻰ ﺍﺯ ﻧﻔﻮﺱ ﻫﺴﺘﻨﺪ ﮐﻪ ﺍﮔﺮ ﺟﻤﻴﻊ ﺑﺮﺍﻫﻴﻦ ﻋﺎﻟﻤﺮﺍ ﺑﺸﻨﻮﻧﺪ‬

‫ﻗﻮﺕ ﺩﻭﻝ ﻭ ﻣﻠﻞ ﻣﻘﺎﻭﻣﺖ ﺍﻭ ﺭﺍ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ‬ ‫ﺍﻧﺼﺎﻑ ﻧﺪﻫﻨﺪ ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﺑﮑﻤﺎﻝ ّ‬

‫ﺑﮑﻨﻨﺪ ﺑﻠﮑﻪ ﻓﺮﺩﴽ ﻭﺣﻴﺪﴽ ﻣﺴﺠﻮﻧﴼ ﻣﻈﻠﻮﻣﴼ ﺁﻧﭽﻪ ﺧﻮﺍﺳﺖ ﻣﺠﺮﻯ ﺩﺍﺷﺖ‬

‫ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﺍ ﺫﮐﺮ ﻧﮑﻨﻢ ﺷﺎﻳﺪ ﺳﺎﻣﻊ ﮔﻮﻳﺪ ﺍﻳﻦ ﺭﻭﺍﻳﺘﺴﺖ‬

‫ﺍﻟﺼﺪﻕ ﻭ ﺍﻟﮑﺬﺏ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺩﺭ ﺍﻧﺠﻴﻞ ﺭﻭﺍﻳﺎﺕ ﻣﻌﺠﺰﺍﺕ‬ ‫ﻭ ﻣﺤﺘﻤﻞ ّ‬

‫ﺍﻣﺎ ﻳﻬﻮﺩ ﻣﻨﮑﺮ ﺁﻥ ‪ .‬ﻭﻟﻰ ﺍﮔﺮ ﻣﻦ‬ ‫ﻣﺴﻴﺢ ﺍﺯ‬ ‫ﺣﻮﺍﺭﻳﻴﻦ ﺍﺳﺖ ﻧﻪ ﺩﻳﮕﺮﺍﻥ ّ‬ ‫ّ‬

‫ﺑﺨﻮﺍﻫﻢ ﮐﻪ ﺫﮐﺮ ﺧﻮﺍﺭﻕ ﻋﺎﺩﺍﺕ ﺍﺯ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﮐﻨﻢ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﺩﺭ‬ ‫ﺹ ‪٢٩‬‬

‫ﻣﺴﻠﻢ ﺍﺳﺖ ‪ .‬ﻭﻟﻰ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ‬ ‫ﺣﺘﻰ ﺩﺭ ﻧﺰﺩ ﺑﻌﻀﻰ ﺍﻏﻴﺎﺭ ﻧﻴﺰ ّ‬ ‫ﺷﺮﻕ ّ‬ ‫ﻣﺴﻠﻢ ّ‬ ‫ﮐﻞ ﻧﺸﻮﺩ ﺷﺎﻳﺪ ﺳﺎﻣﻊ ﮔﻮﻳﺪ ﺑﻠﮑﻪ ﺍﻳﻦ‬ ‫ﺣﺠﺖ ﻭ ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ﺍﺯ ﺑﺮﺍﻯ ّ‬ ‫ّ‬

‫ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻃﻮﺍﺋﻒ ﺳﺎﺋﺮﻩ ﻧﻴﺰ ﺭﻭﺍﻳﺎﺕ ﻣﻌﺠﺰﺍﺕ ﺍﺯ‬

‫ﺍﻣﺖ ﺑﺮﺍﻫﻤﻪ ﺍﺯ ﺑﺮﺍﻯ ﺑﺮﻫﻤﺎ ﺭﻭﺍﻳﺖ ﻣﻌﺠﺰﺍﺕ‬ ‫ﻣﻘﺘﺪﺍﻫﺎﻯ ﺧﻮﺩ ﮐﻨﻨﺪ ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ّ‬ ‫ﮐﻨﻨﺪ ﺍﺯ ﮐﺠﺎ ﻓﻬﻤﻴﻢ ﮐﻪ ﺁﻧﻬﺎ ﮐﺬﺏ ﺍﺳﺖ ﻭ ﺍﻳﻨﻬﺎ ﺻﺪﻕ ﺍﺳﺖ ﺍﮔﺮ ﺭﻭﺍﻳﺖ‬

‫ﺍﺳﺖ ﺁﻥ ﻫﻢ ﺭﻭﺍﻳﺘﺴﺖ ﺍﮔﺮ ﺗﻮﺍﺗﺮ ﺍﺳﺖ ﺁﻥ ﻫﻢ ﺗﻮﺍﺗﺮ ﺍﺳﺖ ‪ .‬ﻟﻬﺬﺍ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ‬

‫ﺑﺮﻫﺎﻥ ﻣﻘﻨﻊ ﻧﻴﺴﺖ ﺑﻠﻰ ﺑﺮﻫﺎﻧﺴﺖ ﺍﺯ ﺑﺮﺍﻯ ﺷﺨﺺ ﺣﺎﺿﺮﻯ ﮐﻪ ﺑﻮﺩ ﻭ‬

‫ﺁﻥ ﻫﻢ ﻧﻴﺰ ﺷﺎﻳﺪ ﮐﻪ ﺷﺒﻬﻪ ﮐﻨﺪ ﮐﻪ ﺁﻥ ﻣﻌﺠﺰﻩ ﻧﺒﻮﺩ ﺑﻠﮑﻪ ﺳﺤﺮ ﺑﻮﺩ ﺍﺯ ﺑﻌﻀﻰ‬

‫ﺳﺤﺎﺭﻫﺎ ﻧﻴﺰ ﻭﻗﻮﻋﺎﺕ ﻋﺠﻴﺒﻪ ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﺑﺎﺭﻯ ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ‬ ‫ّ‬ ‫ﺍﻣﺎ ﻣﺎ ﺭﻭﺍﻳﺖ‬ ‫ﮐﻪ ﺑﺴﻴﺎﺭ ﺍﻣﻮﺭ ﻋﺠﻴﺒﻪ ﺍﺯ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻇﺎﻫﺮ ﺷﺪ ّ‬

‫ﺣﺠﺖ ﻭ ﺑﺮﻫﺎﻥ ﻧﻤﻴﺸﻮﺩ ﺑﻠﮑﻪ‬ ‫ﻧﻤﻴﮑﻨﻴﻢ ﺯﻳﺮﺍ ﺑﺠﻬﺖ ّ‬ ‫ﮐﻞ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ّ‬ ‫ﺍﺯ ﺑﺮﺍﻯ ﺁﻧﺎﻧﮑﻪ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻧﻴﺰ ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ﻧﺸﻮﺩ ﮔﻤﺎﻥ ﻧﻤﺎﻳﻨﺪ‬

‫ﮐﻪ ﺳﺤﺮ ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﮐﺜﺮ ﻣﻌﺠﺰﺍﺕ ﮐﻪ ﺍﺯ ﺍﻧﺒﻴﺎ ﺫﮐﺮ ﺷﺪﻩ ﺍﺳﺖ ﻣﻌﺎﻧﻰ‬

‫ﻣﺜﻼ ﺩﺭ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻪ‬ ‫ﺩﺍﺭﺩ ‪.‬‬ ‫ً‬

‫ﻣﻨﺸﻖ ﮔﺸﺖ ﻭ ﺍﻣﻮﺍﺕ‬ ‫ﻇﻠﻤﺖ ﺍﺣﺎﻃﻪ ﮐﺮﺩ ﻭ ﺯﻟﺰﻟﻪ ﺷﺪ ﻭ ﺣﺠﺎﺏ ﻫﻴﮑﻞ‬ ‫ّ‬ ‫ﺍﻟﺒﺘﻪ ﺩﺭ‬ ‫ﺍﺯ ﻗﺒﻮﺭ ﺑﺮﺧﺎﺳﺘﻨﺪ ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﺑﻈﺎﻫﺮ ﺑﻮﺩ ﻭﺍﻗﻌﮥ ﻋﻈﻴﻤﻰ ﺍﺳﺖ ّ‬

‫ﺍﻗﻼ ﺣﻀﺮﺕ‬ ‫ﺍﻳﺎﻡ ﺩﺭﺝ ﻣﻴﺸﺪ ﻭ ﺳﺒﺐ ﺍﺿﻄﺮﺍﺏ ﻗﻠﻮﺏ ﻣﻴﺸﺪ ﻭ ّ ً‬ ‫ﺗﺎﺭﻳﺦ ّ‬

‫ﻣﺴﻴﺢ ﺭﺍ ﺳﭙﺎﻫﻴﺎﻥ ﺍﺯ ﺻﻠﻴﺐ ﻧﺰﻭﻝ ﻣﻴﺪﺍﺩﻧﺪ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﻓﺮﺍﺭ ﻣﻴﮑﺮﺩﻧﺪ‬

‫ﻭ ﺍﻳﻦ ﻭﻗﺎﻳﻊ ﺩﺭ ﻫﻴﭻ ﺗﺎﺭﻳﺨﻰ ﻣﺬﮐﻮﺭ ﻧﻪ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﻣﻘﺼﺪ‬

‫ﻇﺎﻫﺮ ﻋﺒﺎﺭﺕ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻣﻌﻨﻰ ﺩﺍﺭﺩ ﻭ ﻣﺎ ﻣﻘﺼﺪﻣﺎﻥ ﺍﻧﮑﺎﺭ ﮐﺮﺩﻥ‬

‫ﻧﻴﺴﺖ ﻓﻘﻂ ﻣﺮﺍﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ﻧﻤﻴﺸﻮﺩ ﻭ ﻣﻌﻨﻰ‬

‫ﺩﺍﺭﺩ ﻣﻘﺼﺪ ﻫﻤﻴﻦ ﻗﺪﺭ ﺍﺳﺖ ‪ .‬ﻟﻬﺬﺍ ﻣﺎ ﺍﻣﺮﻭﺯ ﺩﺭ ﺳﺮ ﺳﻔﺮﻩ ﺭﺟﻮﻉ‬ ‫ﻣﻘﺪﺳﻪ ﻧﻤﺎﺋﻴﻢ ﻭ ﺗﺎ ﺑﺤﺎﻝ ﺁﻧﭽﻪ ﺫﮐﺮ‬ ‫ﻧﻘﻠﻴﻪ ﺍﺯ ﮐﺘﺐ ّ‬ ‫ﺑﺒﻴﺎﻧﺎﺕ ﺑﺎﺳﺘﺪﻻﻻﺕ ّ‬

‫ﺗﺤﺮﻯ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﻭ ﺟﺴﺘﺠﻮﻯ‬ ‫ﺷﺪ ﺩﻻﺋﻞ‬ ‫ﻋﻘﻠﻴﻪ ﺑﻮﺩ ‪ .‬ﻭ ﭼﻮﻥ ﺍﻳﻦ ﻣﻘﺎﻡ ّ‬ ‫ّ‬ ‫ﻭﺍﻗﻊ ﻣﻘﺎﻣﻴﺴﺖ ﮐﻪ ﺗﺸﻨﮥ ﺟﺎﻧﺴﻮﺧﺘﻪ ﺁﺭﺯﻭﻯ ﺁﺏ ﺣﻴﺎﺕ ﻧﻤﺎﻳﺪ ﻭ ﻣﺎﻫﻰ‬ ‫ﺹ ‪٣٠‬‬

‫ﻣﻀﻄﺮﺏ ﺑﺪﺭﻳﺎ ﺭﺳﺪ ﻣﺮﻳﺾ ﻃﺒﻴﺐ ﺣﻘﻴﻘﻰ ﺟﻮﻳﺪ ﻭ ﺑﺸﻔﺎﻯ ﺍﻟﻬﻰ‬

‫ﺣﻖ ﭘﻰ ﺑﺮﺩ ﻭ ﮐﺸﺘﻰ ﺳﺮﮔﺸﺘﻪ ﻭ ﺣﻴﺮﺍﻥ‬ ‫ﻓﺎﺋﺰ ﺷﻮﺩ ﻗﺎﻓﻠﮥ ﮔﻤﮕﺸﺘﻪ ﺑﺮﺍﻩ ّ‬

‫ﻣﺘﺼﻒ ﺑﭽﻨﺪ ﺻﻔﺎﺕ ﺑﺎﺷﺪ ‪.‬‬ ‫ﺑﺴﺎﺣﻞ ﻧﺠﺎﺕ ﺭﺳﺪ ﻟﻬﺬﺍ ﺑﺎﻳﺪ ﻃﺎﻟﺐ ّ‬ ‫ﺑﮑﻠﻰ‬ ‫ﺍﻭﻻ ﮐﻪ ﺑﺎﻳﺪ ﻣﻨﺼﻒ ﺑﺎﺷﺪ ﻭ ﻣﻨﻘﻄﻊ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﺍ‪ ‬ﻭ ﻗﻠﺒﺶ ّ‬ ‫ّ ً‬

‫ﺗﻮﺟﻪ ﮐﻨﺪ ﻭ ﺍﺯ ﺍﺳﻴﺮﻯ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﻧﺠﺎﺕ ﻳﺎﺑﺪ ﺯﻳﺮﺍ‬ ‫ﺑﺎﻓﻖ ﺍﻋﻠﻰ ّ‬

‫ﺗﺤﻤﻞ ﻫﺮ ﺑﻼﺋﻰ ﻻﺯﻣﺴﺖ ﻭ ﺑﺎﻳﺪ‬ ‫ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﻣﺎﻧﻌﺴﺖ ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ‬ ‫ّ‬ ‫ﺣﺐ ﻭ ﺑﻐﺾ ﺟﻤﻴﻊ ﻣﻠﻞ ﻋﺎﻟﻢ‬ ‫ﺩﺭ ﻧﻬﺎﻳﺖ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﺑﺎﺷﺪ ﻭ ﺍﺯ‬ ‫ّ‬

‫ﺣﺒﺶ ﺑﺠﻬﺘﻰ ﻣﺎﻧﻊ ﺍﺯ ﺗﺤﻘﻴﻖ ﺟﻬﺖ ﺩﻳﮕﺮ ﺷﻮﺩ‬ ‫ﺑﮕﺬﺭﺩ ﭼﻪ ﮐﻪ ﻳﺤﺘﻤﻞ ّ‬

‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﻐﺾ ﺑﺠﻬﺘﻰ ﺷﺎﻳﺪ ﻣﺎﻧﻊ ﺍﺯ ﮐﺸﻒ ﺣﻘﻴﻘﺖ ﺁﻥ ﺷﻮﺩ ‪ .‬ﺍﻳﻦ ﻣﻘﺎﻡ‬

‫ﻃﻠﺒﺴﺖ ﻃﺎﻟﺐ ﺑﺎﻳﺪ ﺑﺎﻳﻦ ﺍﺧﻼﻕ ﻭ ﺍﻃﻮﺍﺭ ﺑﺎﺷﺪ ﻭ ﺗﺎ ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﻧﻴﺎﻳﺪ‬

‫ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﮐﻪ ﺑﺸﻤﺲ ﺣﻘﻴﻘﺖ ﭘﻰ ﺑﺮﺩ ‪ .‬ﺑﺮ ﺳﺮ ﻣﻄﻠﺐ ﺭﻭﻳﻢ ‪ .‬ﺟﻤﻴﻊ ﻣﻠﻞ‬ ‫ﮐﻞ‬ ‫ﻋﺎﻟﻢ ﻣﻨﺘﻈﺮ ﺩﻭ ﻇﻬﻮﺭ ﻫﺴﺘﻨﺪ ﮐﻪ ﺍﻳﻦ ﺩﻭ ﻇﻬﻮﺭ ﺑﺎﻳﺪ ﺑﺎ ﻫﻢ ﺑﺎﺷﺪ ﻭ ّ‬

‫ﺑﺮﺏ ﺍﻟﺠﻨﻮﺩ ﻭ ﻣﺴﻴﺢ ﻫﺴﺘﻨﺪ‬ ‫ﻣﻮﻋﻮﺩ ﺑﻪ ﺁﻧﻨﺪ ‪ .‬ﻳﻬﻮﺩ ﺩﺭ ﺗﻮﺭﺍﺕ ﻣﻮﻋﻮﺩ ّ‬

‫ﻣﺤﻤﺪﻯ‬ ‫ﻭ ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﻮﻋﻮﺩ ﺑﺮﺟﻮﻉ ﻣﺴﻴﺢ ﻭ ﺍﻳﻠﻴﺎ ﻫﺴﺘﻨﺪ ﻭ ﺩﺭ ﺷﺮﻳﻌﺖ‬ ‫ّ‬

‫ﻣﻮﻋﻮﺩ ﺑﻤﻬﺪﻯ ﻭ ﻣﺴﻴﺢ ﻫﺴﺘﻨﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺯﺭﺩﺷﺘﻴﺎﻥ ﻭ ﻏﻴﺮﻩ ﺍﮔﺮ ﺗﻔﺼﻴﻞ‬

‫ﮐﻞ ﻣﻮﻋﻮﺩ ﺑﺪﻭ ﻇﻬﻮﺭﻧﺪ ﮐﻪ ﭘﻰ‬ ‫ﺩﻫﻴﻢ ﺑﻄﻮﻝ ﺍﻧﺠﺎﻣﺪ ‪ .‬ﻣﻘﺼﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ّ‬

‫ﺩﺭ ﭘﻰ ﻭﺍﻗﻊ ﺷﻮﺩ ﻭ ﺍﺧﺒﺎﺭ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺩﺭﻳﻦ ﺩﻭ ﻇﻬﻮﺭ ﺟﻬﺎﻥ ﺟﻬﺎﻥ‬

‫ﺩﻳﮕﺮ ﺷﻮﺩ ﻭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺗﺠﺪﻳﺪ ﮔﺮﺩﺩ ﻭ ﺍﻣﮑﺎﻥ ﺧﻠﻌﺖ ﺟﺪﻳﺪ ﭘﻮﺷﺪ‬

‫ﺣﻘﺎﻧﻴﺖ ﺟﻬﺎﻧﺮﺍ ﺍﺣﺎﻃﻪ ﮐﻨﺪ ﻭ ﻋﺪﺍﻭﺕ ﻭ ﺑﻐﻀﺎء ﺯﺍﺋﻞ‬ ‫ﻭ ﻋﺪﻝ ﻭ ّ ّ‬

‫ﺷﻮﺩ ﻭ ﺁﻧﭽﻪ ﮐﻪ ﺳﺒﺐ ﺟﺪﺍﺋﻰ ﻣﻴﺎﻧﮥ ﻗﺒﺎﺋﻞ ﻭ ﻃﻮﺍﺋﻒ ﻭ ﻣﻠﻞ ﺍﺳﺖ‬

‫ﺍﺗﻔﺎﻕ ﻭ ﻳﮕﺎﻧﮕﻰ ﺍﺳﺖ ﺑﻤﻴﺎﻥ‬ ‫ﺍﺗﺤﺎﺩ ﻭ ّ‬ ‫ﺍﺯ ﻣﻴﺎﻥ ﺭﻭﺩ ﻭ ﺁﻧﭽﻪ ﮐﻪ ﺳﺒﺐ ّ‬ ‫ﺁﻳﺪ ‪ .‬ﻏﺎﻓﻼﻥ ﺑﻴﺪﺍﺭ ﺷﻮﻧﺪ ﮐﻮﺭﻫﺎ ﺑﻴﻨﺎ ﮔﺮﺩﻧﺪ ﮐﺮﻫﺎ ﺷﻨﻮﺍ ﺷﻮﻧﺪ ﮔﻨﮕﻬﺎ‬

‫ﺒﺪﻝ ﺑﺼﻠﺢ‬ ‫ﮔﻮﻳﺎ ﮔﺮﺩﻧﺪ ﻣﺮﻳﻀﻬﺎ ﺷﻔﺎ ﻳﺎﺑﻨﺪ ﻣﺮﺩﻩ ﻫﺎ ﺯﻧﺪﻩ ﺷﻮﻧﺪ ﺟﻨﮓ ﻣ ّ‬

‫ﺑﮑﻠﻰ ﺍﺯ‬ ‫ﺷﻮﺩ ﻋﺪﺍﻭﺕ ﻣﻨﻘﻠﺐ‬ ‫ﺑﻤﺤﺒﺖ ﮔﺮﺩﺩ ﺍﺳﺒﺎﺏ ﻧﺰﺍﻉ ﻭ ﺟﺪﺍﻝ ّ‬ ‫ّ‬ ‫ﻣﻴﺎﻥ ﺑﺮﺧﻴﺰﺩ ﻭ ﺍﺯ ﺑﺮﺍﻯ ﺑﺸﺮ ﺳﻌﺎﺩﺕ ﺣﻘﻴﻘﻰ ﺣﺎﺻﻞ ﺷﻮﺩ ﻣﻠﮏ‬ ‫ﺹ ‪٣١‬‬

‫ﻣﻠﺖ ﻭﺍﺣﺪﻩ‬ ‫ﮐﻞ ﻣﻠﻞ ّ‬ ‫ﺁﻳﻴﻨﮥ ﻣﻠﮑﻮﺕ ﺷﻮﺩ ﻧﺎﺳﻮﺕ ﺳﺮﻳﺮ ﻻﻫﻮﺕ ﮔﺮﺩﺩ ّ‬

‫ﮐﻞ ﻣﺬﺍﻫﺐ ﻣﺬﻫﺐ ﻭﺍﺣﺪ ﮔﺮﺩﺩ ﺟﻤﻴﻊ ﺑﺸﺮ ﻳﮏ ﺧﺎﻧﺪﺍﻥ ﺷﻮﺩ ﻭ‬ ‫ﺷﻮﺩ ﻭ ّ‬

‫ﻳﮏ ﺩﻭﺩﻣﺎﻥ ﮔﺮﺩﺩ ﻭ ﺟﻤﻴﻊ ﻗﻄﻌﺎﺕ ﻋﺎﻟﻢ ﺣﮑﻢ ﻳﮏ ﻗﻄﻌﻪ ﻳﺎﺑﺪ ﻭ ﺍﻭﻫﺎﻣﺎﺕ‬

‫ﮐﻞ‬ ‫ﻟﺴﺎﻧﻴﻪ ﻭ‬ ‫ﺷﺨﺼﻴﻪ ﻭ‬ ‫ﻭﻃﻨﻴﻪ ﻭ‬ ‫ﺟﻨﺴﻴﻪ ﻭ‬ ‫ﺳﻴﺎﺳﻴﻪ ﺟﻤﻴﻊ ﻣﺤﻮ ﻭ ﻓﺎﻧﻰ ﺷﻮﺩ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺭﺏ ﺍﻟﺠﻨﻮﺩ ﺑﺤﻴﺎﺕ‬ ‫ﺍﺑﺪﻳﻪ ﻓﺎﺋﺰ ﮔﺮﺩﻧﺪ ‪ .‬ﺣﺎﻝ ﺑﺎﻳﺪ ﺍﺳﺘﺪﻻﻝ‬ ‫ﺩﺭ ّ‬ ‫ّ‬ ‫ﻇﻞ ّ‬

‫ﻣﻘﺪﺳﻪ ﺑﺮ ﻭﻗﻮﻉ ﺍﻳﻦ ﺩﻭ ﻇﻬﻮﺭ ﻧﻤﻮﺩ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﺯ ﺍﻗﻮﺍﻝ‬ ‫ﺍﺯ ﮐﺘﺐ ّ‬

‫ﻣﻘﺪﺳﻪ ﻧﻤﺎﺋﻴﻢ‬ ‫ﺍﻧﺒﻴﺎ ﮐﺮﺩ ﺯﻳﺮﺍ ﺣﺎﻝ ﻣﺎ ﻣﻴﺨﻮﺍﻫﻴﻢ ﮐﻪ ﺍﺳﺘﺪﻻﻻﺕ ﺍﺯ ﮐﺘﺐ ّ‬

‫ﺍﺩﻟﮥ ﻣﻌﻘﻮﻟﻪ ﺩﺭ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﺩﻭ ﻇﻬﻮﺭ ﭼﻨﺪ ﺭﻭﺯ ﭘﻴﺶ ﺩﺭ ﺳﺮ ﺳﻔﺮﻩ‬ ‫ّ‬

‫ﺍﻟﻤﻘﺪﺱ‬ ‫ﺍﻗﺎﻣﻪ ﮔﺸﺖ ‪ .‬ﺧﻼﺻﻪ ﺩﺭ ﮐﺘﺎﺏ ﺩﺍﻧﻴﺎﻝ ﺍﺯ ﺗﺠﺪﻳﺪ ﻋﻤﺎﺭﺕ ﺑﻴﺖ‬ ‫ّ‬

‫ﻣﻌﻴﻦ ﮐﺮﺩﻩ ﮐﻪ ﺑﺸﻬﺎﺩﺕ‬ ‫ﺗﺎ ﻳﻮﻡ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﺍ ﺑﻬﻔﺘﺎﺩ ﻫﻔﺘﻪ ّ‬

‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻗﺮﺑﺎﻧﻰ ﻣﻨﺘﻬﻰ ﺷﻮﺩ ﻭ ﻣﺬﺑﺢ ﺧﺮﺍﺏ ﮔﺮﺩﺩ ‪ .‬ﺍﻳﻦ ﺧﺒﺮ ﺍﺯ‬

‫ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺳﺖ ﻭ ﺑﺪﺍﻳﺖ ﺗﺎﺭﻳﺦ ﺍﻳﻦ ﻫﻔﺘﺎﺩ ﻫﻔﺘﻪ ﺗﺠﺪﻳﺪ ﻭ‬ ‫ﺍﻟﻤﻘﺪﺱ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﭼﻬﺎﺭ ﻓﺮﻣﺎﻥ ﺍﺯ ﺳﻪ ﭘﺎﺩﺷﺎﻩ‬ ‫ﺗﻌﻤﻴﺮ ﺑﻴﺖ‬ ‫ّ‬ ‫ﺍﻭﻝ ﺍﺯ ﮐﻮﺭﺵ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺳﻨﮥ‬ ‫ﺑﺘﻌﻤﻴﺮ ﺑﻴﺖ‬ ‫ّ‬ ‫ﺍﻟﻤﻘﺪﺱ ﺻﺎﺩﺭ ﺷﺪ ‪ّ .‬‬

‫‪ ٥٣٦‬ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﺻﺎﺩﺭ ﺷﺪ ‪ .‬ﻭ ﺍﻳﻦ ﺩﺭ ﮐﺘﺎﺏ ﻋﺰﺭﺍ ﺩﺭ ﻓﺼﻞ‬

‫ﺍﻟﻤﻘﺪﺱ ﺍﺯ ﺩﺍﺭﻳﻮﺵ‬ ‫ﺍﻭﻝ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ‪ .‬ﻓﺮﻣﺎﻥ ﺛﺎﻧﻰ ﺑﺘﺠﺪﻳﺪ ﺑﻨﺎﻯ ﺑﻴﺖ‬ ‫ّ‬ ‫ّ‬

‫ﻓﺎﺭﺱ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ٥١٩‬ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﺻﺎﺩﺭ ﺷﺪﻩ ﻭ ﺍﻳﻦ ﺩﺭ‬

‫ﻓﺼﻞ ﺷﺸﻢ ﻋﺰﺭﺍ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ‪ .‬ﻓﺮﻣﺎﻥ ﺛﺎﻟﺚ ﺍﺯ ﺍﺭﺗﺤﺸﺴﺘﺎ ﺩﺭ ﺳﻨﮥ ﺳﺎﺑﻊ‬ ‫ﺍﺯ ﺣﮑﻮﻣﺘﺶ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ٤٥٧‬ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﺻﺎﺩﺭ ﺷﺪﻩ ﻭ ﺍﻳﻦ ﺩﺭ ﻓﺼﻞ‬

‫ﻫﻔﺘﻢ ﻋﺰﺭﺍ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ‪ .‬ﻓﺮﻣﺎﻥ ﺭﺍﺑﻊ ﺍﺯ ﺍﺭﺗﺤﺸﺴﺘﺎ ﺩﺭ ﺳﻨﮥ ‪ ٤٤٤‬ﻗﺒﻞ ﺍﺯ‬

‫ﺍﻣﺎ ﻣﻘﺼﺪ ﺣﻀﺮﺕ ﺩﺍﻧﻴﺎﻝ ﺍﻣﺮ‬ ‫ﻣﻴﻼﺩ ﺻﺎﺩﺭ ﺍﻳﻦ ﺩﺭ ﻓﺼﻞ ﺩﻭﻡ ﻧﺤﻤﻴﺎﺳﺖ ‪ّ .‬‬ ‫ﺛﺎﻟﺚ ﺍﺳﺖ ﮐﻪ ‪ ٤٥٧‬ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﺑﻮﺩ ‪ .‬ﻫﻔﺘﺎﺩ ﻫﻔﺘﻪ ‪ ٤٩٠‬ﺭﻭﺯ ﻣﻴﺸﻮﺩ ﻫﺮ‬

‫ﻣﻘﺪﺱ ﻳﮏ ﺳﺎﻟﺴﺖ ﺩﺭ ﺗﻮﺭﺍﺕ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻳﻮﻡ‬ ‫ﺭﻭﺯﻯ ﺑﺘﺼﺮﻳﺢ ﮐﺘﺎﺏ ّ‬

‫ﺭﺏ ﻳﮏ ﺳﺎﻟﺴﺖ ﭘﺲ ‪ ٤٩٠‬ﺭﻭﺯ ‪ ٤٩٠‬ﺳﺎﻝ ﺷﺪ ‪ .‬ﻓﺮﻣﺎﻥ ﺛﺎﻟﺚ ﮐﻪ ﺍﺯ‬ ‫ّ‬

‫ﺗﻮﻟﺪ ﻣﺴﻴﺢ ﺑﻮﺩ ﻭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭﻗﺖ‬ ‫ﺍﺭﺗﺤﺸﺴﺘﺎﺳﺖ ‪ ٤٥٧‬ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ّ‬

‫ﺹ ‪٣٢‬‬ ‫ﺷﻬﺎﺩﺕ ﻭ ﺻﻌﻮﺩ ﺳﻰ ﻭ ﺳﻪ ﺳﺎﻝ ﺩﺍﺷﺘﻨﺪ ﺳﻰ ﻭ ﺳﻪ ﺭﺍ ﭼﻮﻥ ﺑﺮ ﭘﻨﺠﺎﻩ ﻭ‬

‫ﺿﻢ ﮐﻨﻰ ‪ ٤٩٠‬ﻣﻴﺸﻮﺩ ﮐﻪ ﺩﺍﻧﻴﺎﻝ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺧﺒﺮ ﺩﺍﺩﻩ ‪.‬‬ ‫ﻫﻔﺖ ّ‬

‫ﺍﻣﺎ ﺩﺭ ﺁﻳﮥ ﺑﻴﺴﺖ ﻭ ﭘﻨﺠﻢ ﺍﺯ ﺍﺻﺤﺎﺡ ﺗﺎﺳﻊ ﺩﺍﻧﻴﺎﻝ ﻧﻮﻉ ﺩﻳﮕﺮ ﻳﻌﻨﻰ ﻫﻔﺖ‬ ‫ّ‬ ‫ﻫﻔﺘﻪ ﻭ ﺷﺼﺖ ﻭ ﺩﻭ ﻫﻔﺘﻪ ﺑﻴﺎﻥ ﻣﻴﮑﻨﺪ ﻭ ﺍﻳﻦ ﺑﻈﺎﻫﺮ ﺍﺧﺘﻼﻑ ﺩﺍﺭﺩ ﺑﺎ‬

‫ﺍﻭﻝ ‪ .‬ﺑﺴﻴﺎﺭﻯ ﺩﺭ ﺗﻄﺒﻴﻖ ﺍﻳﻦ ﺩﻭ ﻗﻮﻝ ﺣﻴﺮﺍﻥ ﻣﺎﻧﺪﻩﺍﻧﺪ ﮐﻪ ﭼﻄﻮﺭ‬ ‫ﻗﻮﻝ ّ‬

‫ﺩﺭ ﺟﺎﺋﻰ ﻫﻔﺘﺎﺩ ﻫﻔﺘﻪ ﻭ ﺩﺭ ﺟﺎﺋﻰ ﺷﺼﺖ ﻭ ﺩﻭ ﻫﻔﺘﻪ ﻭ ﻫﻔﺖ ﻫﻔﺘﻪ ﺫﮐﺮ‬

‫ﻧﻤﻮﺩﻩ ﻭ ﺍﻳﻦ ﻗﻮﻝ ﺑﺎ ﺁﻥ ﻗﻮﻝ ﻣﻄﺎﺑﻘﺖ ﻧﺪﺍﺭﺩ ‪ .‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺩﺍﻧﻴﺎﻝ‬

‫ﺩﻭ ﺗﺎﺭﻳﺦ ﺑﻴﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻳﮏ ﺗﺎﺭﻳﺦ ﺑﺪﺍﻳﺘﺶ ﺻﺪﻭﺭ ﺍﻣﺮ ﺍﺭﺗﺤﺸﺴﺘﺎﺳﺖ‬ ‫ﮐﻪ ﺑﺮﺍﻯ ﻋﺰﺭﺍ ﺑﺒﻨﺎﻯ ﺍﻭﺭﺷﻠﻴﻢ ﺻﺪﻭﺭ ﻳﺎﻓﺖ ﺍﻳﻦ ﻫﻔﺘﺎﺩ ﻫﻔﺘﻪ ﺍﺳﺖ‬

‫ﮐﻪ ﻣﻨﺘﻬﻰ ﺑﺼﻌﻮﺩ ﻣﺴﻴﺢ ﻣﻴﺸﻮﺩ ﻭ ﺫﺑﻴﺤﻪ ﻭ ﻗﺮﺑﺎﻧﻰ ﺑﺸﻬﺎﺩﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬

‫ﻣﻨﺘﻬﻰ ﺷﺪ ‪ ،‬ﺗﺎﺭﻳﺦ ﺛﺎﻧﻰ ﺩﺭ ﺁﻳﮥ ﺑﻴﺴﺖ ﻭ ﺷﺸﻢ ﺍﺳﺖ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﺗﻤﺎﻡ‬

‫ﺍﻟﻤﻘﺪﺱ ﺍﺳﺖ ﮐﻪ ﺗﺎ ﺻﻌﻮﺩ ﻣﺴﻴﺢ ﺍﻳﻦ ﺷﺼﺖ ﻭ ﺩﻭ ﻫﻔﺘﻪ‬ ‫ﺗﻌﻤﻴﺮ ﺑﻴﺖ‬ ‫ّ‬ ‫ﺍﻟﻤﻘﺪﺱ ﻃﻮﻝ ﮐﺸﻴﺪ ﮐﻪ ﻋﺒﺎﺭﺕ ﺍﺯ‬ ‫ﺍﺳﺖ ﻫﻔﺖ ﻫﻔﺘﻪ ﻋﻤﺎﺭﺕ ﺑﻴﺖ‬ ‫ّ‬

‫ﭼﻬﻞ ﻭ ﻧﻪ ﺳﺎﻝ ﺑﺎﺷﺪ ﺍﻳﻦ ﻫﻔﺖ ﻫﻔﺘﻪ ﺭﺍ ﭼﻮﻥ ﺑﺮ ﺷﺼﺖ ﻭ ﺩﻭ ﻫﻔﺘﻪ‬

‫ﺿﻢ ﮐﻨﻰ ﺷﺼﺖ ﻭ ﻧﻪ ﻫﻔﺘﻪ ﻣﻴﺸﻮﺩ ﻭ ﺩﺭ ﻫﻔﺘﮥ ﺍﺧﻴﺮ ﺻﻌﻮﺩ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﻣﺴﻴﺢ ﻭﺍﻗﻊ ﮔﺸﺖ ﺍﻳﻦ ﻫﻔﺘﺎﺩ ﻫﻔﺘﻪ ﺗﻤﺎﻡ ﺷﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺧﺘﻼﻓﻰ‬

‫ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ‪ .‬ﻭ ﭼﻮﻥ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺑﺎﺧﺒﺎﺭ ﺩﺍﻧﻴﺎﻝ ﺛﺎﺑﺖ ﺷﺪ ﺣﺎﻝ‬ ‫ﺑﺎﺛﺒﺎﺕ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﭘﺮﺩﺍﺯﻳﻢ ﻭ ﺗﺎ ﺑﺤﺎﻝ‬

‫ﺍﺩﻟﮥ ﻧﻘﻠﻰ ﺫﮐﺮ ﮐﻨﻴﻢ ‪ .‬ﺩﺭ ﺁﻳﮥ ﺳﻴﺰﺩﻫﻢ‬ ‫ﺍﺩﻟﮥ ﻋﻘﻠﻰ ﺫﮐﺮ ﮐﺮﺩﻳﻢ ﺣﺎﻝ ﺑﺎﻳﺪ ّ‬ ‫ّ‬

‫ﻣﺘﮑﻠﻤﻴﺮﺍ ﺷﻨﻴﺪﻡ ﻭ ﻫﻢ‬ ‫ﻣﻘﺪﺱ‬ ‫ّ‬ ‫ﻓﺼﻞ ﻫﺸﺘﻢ ﺍﺯ ﮐﺘﺎﺏ ﺩﺍﻧﻴﺎﻝ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﻭ ّ‬

‫ﻣﻘﺪﺱ ﺩﻳﮕﺮﻳﺮﺍ ﮐﻪ ﺍﺯ ﺁﻥ ﻣﺘﮑّﻠﻢ ﻣﻴﭙﺮﺳﻴﺪ ﮐﻪ ﺭﺅﻳﺎﻯ ﻗﺮﺑﺎﻧﻰ ﺩﺍﺋﻤﻰ‬ ‫ّ‬

‫ﻣﻘﺪﺱ ﻭ ﻟﺸﮑﺮ ﺑﭙﺎﻳﻤﺎﻟﻰ‬ ‫ﻭ ﻋﺼﻴﺎﻥ ﺧﺮﺍﺏ ﮐﻨﻨﺪﻩ ﺗﺎ ﺑﮑﻰ ﻣﻴﺮﺳﺪ ﻭ ﻣﻘﺎﻡ ّ‬ ‫ﺗﺴﻠﻴﻢ ﮐﺮﺩﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺑﻤﻦ ﮔﻔﺖ ﮐﻪ ﺗﺎ ﺑﺪﻭ ﻫﺰﺍﺭ ﻭ ﺳﻴﺼﺪ ﺷﺒﺎﻧﻪ‬

‫ﻣﺼﻔﻰ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ " ﺗﺎ ﺁﻧﮑﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﺍﻳﻦ‬ ‫ﻣﻘﺪﺱ‬ ‫ّ‬ ‫ﺭﻭﺯ ﺁﻧﮕﺎﻩ ﻣﻘﺎﻡ ّ‬

‫ﺧﺮﺍﺑﻴﺖ‬ ‫ﺭﺅﻳﺎ ﻧﺴﺒﺖ ﺑﺰﻣﺎﻥ ﺁﺧﺮ ﺩﺍﺭﺩ "‪ ،‬ﻳﻌﻨﻰ ﺍﻳﻦ ﻓﻼﮐﺖ ﻭ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺹ ‪٣٣‬‬ ‫ﻭ ﺍﻳﻦ ﺣﻘﺎﺭﺕ ﺗﺎ ﮐﻰ ﻣﻴﮑﺸﺪ ﻳﻌﻨﻰ ﺻﺒﺢ ﻇﻬﻮﺭ ﮐﻰ ﺍﺳﺖ ﭘﺲ ﮔﻔﺖ ﺗﺎ‬ ‫ﻣﺼﻔﻰ ﺧﻮﺍﻫﺪ ﺷﺪ ‪.‬‬ ‫ﻣﻘﺪﺱ‬ ‫ّ‬ ‫ﺩﻭ ﻫﺰﺍﺭ ﻭ ﺳﻴﺼﺪ ﺷﺒﺎﻧﻪ ﺭﻭﺯ ﺁﻧﮕﺎﻩ ﻣﻘﺎﻡ ّ‬

‫ﺧﻼﺻﮥ ﻣﻘﺼﺪ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺩﻭ ﻫﺰﺍﺭ ﻭ ﺳﻴﺼﺪ ﺳﺎﻝ ﺗﻌﻴﻴﻦ ﻣﻴﮑﻨﺪ‬

‫ﺑﻨﺺ ﺗﻮﺭﺍﺕ ﻫﺮ ﺭﻭﺯﻯ ﻳﮏ ﺳﺎﻟﺴﺖ ‪ .‬ﭘﺲ ﺍﺯ ﺗﺎﺭﻳﺦ ﺻﺪﻭﺭ ﻓﺮﻣﺎﻥ‬ ‫ﻭ ّ‬

‫ﺍﻟﻤﻘﺪﺱ ﺗﺎ ﻳﻮﻡ ﻭﻻﺩﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ‪٤٥٦‬‬ ‫ﺍﺭﺗﺤﺸﺴﺘﺎ ﺑﺘﺠﺪﻳﺪ ﺑﻨﺎﻯ ﺑﻴﺖ‬ ‫ّ‬

‫ﺳﺎﻝ ﺍﺳﺖ ﻭ ﺍﺯ ﻳﻮﻡ ﻭﻻﺩﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺗﺎ ﻳﻮﻡ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ‬ ‫ﺿﻢ ﺑﺮ ﺍﻳﻦ ﮐﻨﻰ ﺩﻭ ﻫﺰﺍﺭ ﻭ‬ ‫‪ ١٨٤٤‬ﺳﻨﻪ ﺍﺳﺖ ﻭ ﭼﻮﻥ ‪٤٥٦‬ﺭﺍ‬ ‫ّ‬

‫ﺳﻴﺼﺪ ﺳﺎﻝ ﻣﻴﺸﻮﺩ ﻳﻌﻨﻰ ﺗﻌﺒﻴﺮ ﺭﺅﻳﺎﻯ ﺩﺍﻧﻴﺎﻝ ﺩﺭ ﺳﻨﮥ ‪١٨٤٤‬‬

‫ﻨﺺ ﺧﻮﺩ ﺩﺍﻧﻴﺎﻝ ‪.‬‬ ‫ﻣﻴﻼﺩﻯ ﻭﺍﻗﻊ ﺷﺪ ﻭ ﺁﻥ ﺳﻨﮥ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺑﻮﺩ ﺑ ّ‬ ‫ﻣﻌﻴﻦ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻭ ﺩﻳﮕﺮ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺑﭽﻪ ﺻﺮﺍﺣﺖ ﺳﻨﮥ ﻇﻬﻮﺭ ﺭﺍ ّ‬

‫ﺍﺧﺒﺎﺭ ﻇﻬﻮﺭ ﺍﺯﻳﻦ ﺻﺮﻳﺤﺘﺮ ﻧﻤﻴﺸﻮﺩ ﻭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﺍﺻﺤﺎﺡ ﺑﻴﺴﺖ‬

‫ﺳﻴﻢ ﺗﺼﺮﻳﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯﻳﻦ‬ ‫ﻣﺘﻰ ﺁﻳﮥ ّ‬ ‫ﻭ ﭼﻬﺎﺭﻡ ﺍﺯ ﺍﻧﺠﻴﻞ ّ‬ ‫ﺍﺧﺒﺎﺭ ﺩﺍﻧﻴﺎﻝ ﺯﻣﺎﻥ ﻇﻬﻮﺭ ﺍﺳﺖ ﻭ ﺁﻥ ﺁﻳﻪ ﺍﻳﻨﺴﺖ ‪ ":‬ﻭ ﭼﻮﻥ ﺑﮑﻮﻩ‬

‫ﺯﻳﺘﻮﻥ ﻧﺸﺴﺘﻪ ﺑﻮﺩ ﺷﺎﮔﺮﺩﺍﻧﺶ ﺩﺭ ﺧﻠﻮﺕ ﻧﺰﺩ ﻭﻯ ﺁﻣﺪﻩ ﮔﻔﺘﻨﺪ ﺑﻤﺎ ﺑﮕﻮ‬ ‫ﮐﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﮐﻰ ﻭﺍﻗﻊ ﻣﻴﺸﻮﺩ ﻭ ﻧﺸﺎﻥ ﺁﻣﺪﻥ ﺗﻮ ﻭ ﺍﻧﻘﻀﺎﻯ ﻋﺎﻟﻢ‬

‫ﭼﻴﺴﺖ "؟ ﺍﺯ ﺟﻤﻠﻪ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﮐﻪ ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﺸﺎﻥ ﮔﻔﺖ‬ ‫ﺍﻳﻦ ﺑﻮﺩ ‪ ":‬ﭘﺲ ﭼﻮﻥ ﻣﮑﺮﻭﻩ ﻭﻳﺮﺍﻧﻴﺮﺍ ﮐﻪ ﺑﺰﺑﺎﻥ ﺩﺍﻧﻴﺎﻝ ﻧﺒﻰ ﮔﻔﺘﻪ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﺑﺮ ﭘﺎ ﺷﺪﻩ ﺑﺒﻴﻨﻴﺪ ﻫﺮ ﮐﻪ ﺧﻮﺍﻧﺪ ﺩﺭﻳﺎﻓﺖ ﮐﻨﺪ "‬ ‫ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﻣﻘﺎﻡ ّ‬

‫)ﺍﻧﺘﻬﻰ( ﻭ ﺟﻮﺍﺑﺮﺍ ﺣﻮﺍﻟﻪ ﺑﺎﺻﺤﺎﺡ ﺛﺎﻣﻦ ﺍﺯ ﮐﺘﺎﺏ ﺩﺍﻧﻴﺎﻝ ﻓﺮﻣﻮﺩ ﮐﻪ ﻫﺮ ﮐﺲ‬ ‫ﺁﻥ ﺍﺻﺤﺎﺡ ﺭﺍ ﺑﺨﻮﺍﻧﺪ ﺁﻥ ﺯﻣﺎﻧﺮﺍ ﺩﺭﻳﺎﻓﺖ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ ‪ .‬ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ‬

‫ﮐﻪ ﭼﮕﻮﻧﻪ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺻﺮﻳﺢ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﺍﺳﺖ ‪ .‬ﺑﺎﺭﻯ‬

‫ﺣﺎﻝ ﺑﻴﺎﻥ ﺗﺎﺭﻳﺦ ﻇﻬﻮﺭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﺍ ﺍﺯ ﺗﻮﺭﺍﺕ ﻧﻤﺎﺋﻴﻢ ‪ .‬ﺗﺎﺭﻳﺦ ﻇﻬﻮﺭ‬ ‫ﻣﺤﻤﺪ ﺑﻴﺎﻥ‬ ‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺑﺴﻨﮥ ﻗﻤﺮﻯ ﺍﺯ ﺑﻌﺜﺖ ﻭ ﻫﺠﺮﺕ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﻣﺤﻤﺪ ﺳﻨﮥ ﻗﻤﺮﻯ ﻣﻌﺘﺒﺮ ﺍﺳﺖ ﻭ ﻣﻌﻤﻮﻝ‬ ‫ﻣﻴﻨﻤﺎﻳﺪ ﺯﻳﺮﺍ ﺩﺭ ﺷﺮﻳﻌﺖ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﺑﻬﺎ ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﺷﺮﻳﻌﺖ ﺩﺭ ﻫﺮ ﺧﺼﻮﺹ ﺍﺯ ﺍﺣﮑﺎﻡ ﻋﺒﺎﺩﺍﺕ ﺳﻨﮥ‬ ‫ﺹ ‪٣٤‬‬ ‫ﻗﻤﺮﻯ ﻣﻌﻤﻮﻝ ﺑﻪ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺍﺻﺤﺎﺡ ﺩﻭﺍﺯﺩﻫﻢ ﺁﻳﮥ ﺷﺸﻢ ﺍﺯ ﮐﺘﺎﺏ ﺩﺍﻧﻴﺎﻝ‬ ‫ﻣﻠﺒﺲ ﺷﺪﮤ ﺑﮑﺘﺎﻥ ﮐﻪ ﺑﺎﻻﻯ ﺁﺑﻬﺎﻯ ﺷﻬﺮ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﻭ ﺑﻴﮑﻰ ﻣﺮﺩ ّ‬

‫ﻣﻴﺎﻳﺴﺘﺎﺩ ﮔﻔﺖ ﮐﻪ ﺍﻧﺠﺎﻡ ﺍﻳﻦ ﻋﺠﺎﺋﺒﺎﺕ ﺗﺎ ﺑﭽﻨﺪ ﻣﻴﮑﺸﺪ ﻭ ﺁﻥ ﻣﺮﺩ‬ ‫ﻣﻠﺒﺲ ﺷﺪﻩ ﺑﮑﺘﺎﻥ ﺭﺍ ﮐﻪ ﺑﺎﻻﻯ ﺁﺑﻬﺎﻯ ﺷﻬﺮ ﻣﻴﺎﻳﺴﺘﺎﺩ ﺷﻨﻴﺪﻡ ﺩﺭ ﺣﺎﻟﺘﻰ ﮐﻪ‬ ‫ّ‬ ‫ﺩﺳﺖ ﺭﺍﺳﺖ ﻭ ﺩﺳﺖ ﭼﭗ ﺧﻮﺩ ﺭﺍ ﺑﺴﻮﻯ ﺁﺳﻤﺎﻥ ﺑﻠﻨﺪ ﮐﺮﺩﻩ ﺑﺤﻰ‬ ‫ّ‬ ‫ﺍﺑﺪﻯ ﺳﻮﮔﻨﺪ ﻳﺎﺩ ﻧﻤﻮﺩ ﮐﻪ ﺑﺮﺍﻯ ﻳﮏ ﺯﻣﺎﻥ ﻭ ﺩﻭ ﺯﻣﺎﻥ ﻭ ﻧﺼﻒ ﺯﻣﺎﻥ‬

‫ﻣﻘﺪﺱ ﺑﺎﻧﺠﺎﻡ ﺭﺳﺪ ﺁﻧﮕﺎﻩ‬ ‫ﻗﻮﺕ ﻗﻮﻡ ّ‬ ‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﭼﻮﻥ ﭘﺮﺍﮐﻨﺪﮔﻰ ّ‬ ‫ﻫﻤﮥ ﺍﻳﻦ ﺍﻣﻮﺭ ﺑﺎﺗﻤﺎﻡ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ "‪ .‬ﺭﻭﺯ ﺭﺍ ﻫﺮ ﭼﻨﺪ ﺍﺯ ﭘﻴﺶ ﺑﻴﺎﻥ‬

‫ﻧﻤﻮﺩﻡ ﺩﻳﮕﺮ ﺍﺣﺘﻴﺎﺝ ﺑﻴﺎﻥ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﻣﺨﺘﺼﺮ ﺫﮐﺮﻯ ﻣﻴﺸﻮﺩ ﮐﻪ ﻫﺮ‬ ‫ﺭﻭﺯ َﺍﺏ ﻋﺒﺎﺭﺕ ﺍﺯ ﻳﮏ ﺳﺎﻟﺴﺖ ﻭ ﻫﺮ ﺳﺎﻝ ﻋﺒﺎﺭﺕ ﺍﺯ ﺩﻭﺍﺯﺩﻩ ﻣﺎﻩ‬ ‫ِ‬ ‫ﺍﺳﺖ ﭘﺲ ﺳﻪ ﺳﺎﻝ ﻭ ﻧﻴﻢ ﭼﻬﻞ ﻭ ﺩﻭ ﻣﺎﻩ ﻣﻴﺸﻮﺩ ﻭ ﭼﻬﻞ ﻭ ﺩﻭ ﻣﺎﻩ‬ ‫ﻣﻘﺪﺱ‬ ‫ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﺭﻭﺯ ﺍﺳﺖ ﻭ ﻫﺮ ﺭﻭﺯﻯ ﺩﺭ ﮐﺘﺎﺏ ّ‬

‫ﻣﺤﻤﺪ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻣﻰ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺯ ﻳﮏ ﺳﺎﻟﺴﺖ ﻭ ﺩﺭ ﺳﻨﮥ ‪ ١٢٦٠‬ﺍﺯ ﻫﺠﺮﺕ‬ ‫ّ‬

‫ﻣﺒﺸﺮ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺑﻌﺪ ﺩﺭ ﺁﻳﮥ ﻳﺎﺯﺩﻫﻢ‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ّ‬

‫ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﻭ ﺍﺯ ﻫﻨﮕﺎﻡ ﻣﻮﻗﻮﻑ ﺷﺪﻥ ﻗﺮﺑﺎﻧﻰ ﺩﺍﺋﻤﻰ ﻭ ﻧﺼﺐ ﻧﻤﻮﺩﻥ‬ ‫ﺭﺟﺎﺳﺖ ﻭﻳﺮﺍﻧﻰ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﻧﻮﺩ ﺭﻭﺯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺧﻮﺷﺎ‬

‫ﺑﺤﺎﻝ ﺁﻧﮑﻪ ﺍﻧﺘﻈﺎﺭ ﮐﺸﺪ ﻭ ﺑﻬﺰﺍﺭ ﻭ ﺳﻴﺼﺪ ﻭ ﺳﻰ ﻭ ﭘﻨﺞ ﺭﻭﺯ ﺑﺮﺳﺪ "‪.‬‬

‫ﻣﺤﻤﺪ ﺍﺳﺖ ﺑﺮ‬ ‫ﻧﺒﻮﺕ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﺑﺪﺍﻳﺖ ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﻗﻤﺮﻯ ﺍﺯ ﻳﻮﻡ ﺍﻋﻼﻥ ّ‬ ‫ﻋﻤﻮﻡ ﺍﻗﻠﻴﻢ ﺣﺠﺎﺯ ﻭ ﺁﻥ ﺳﻪ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﺑﻌﺜﺖ ﺑﻮﺩ ﺯﻳﺮﺍ ﺩﺭ ﺑﺪﺍﻳﺖ‬

‫ﺍﻃﻼﻉ‬ ‫ﻧﺒﻮﺕ ﺣﻀﺮﺕ ﻣﺴﺘﻮﺭ ﺑﻮﺩ ﻭ ﮐﺴﻰ ﺟﺰ ﺧﺪﻳﺠﻪ ﻭ ﺍﺑﻦ ﻧﻮﻓﻞ ّ‬ ‫ّ‬

‫ﻧﺪﺍﺷﺖ ﺑﻌﺪ ﺍﺯ ﺳﻪ ﺳﺎﻝ ﺍﻋﻼﻥ ﮔﺮﺩﻳﺪ ﻭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺳﻨﮥ ﻫﺰﺍﺭ ﻭ‬ ‫ﻣﺤﻤﺪ ﺍﻋﻼﻥ ﻇﻬﻮﺭ ﻓﺮﻣﻮﺩﻧﺪ ‪.‬‬ ‫ﻧﺒﻮﺕ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﺩﻭﻳﺴﺖ ﻭ ﻧﻮﺩ )‪ (١‬ﺍﺯ ﺍﻋﻼﻥ ّ‬

‫____________________________________________________‬ ‫ﻣﺤﻤﺪ ﻣﻄﺎﺑﻖ ﺍﺳﺖ ﺑﺎ ﺳﻨﮥ ‪ ١٢٨٠‬ﺍﺯ‬ ‫ﺒﻮﺕ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫)‪(١‬ﺳﺎﻝ ‪ ١٢٩٠‬ﺍﺯ ﺍﻋﻼﻥ ﻧ ّ‬

‫ﻫﺠﺮﺕ ‪ ،‬ﺩﺭﻳﻦ ﺳﺎﻝ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺣﻴﻦ ﺣﺮﮐﺖ ﺍﺯ ﺑﻐﺪﺍﺩ ﺑﻄﺮﻑ ﺍﺳﻼﻣﺒﻮﻝ‬

‫ﺩﺭ ﺑﺎﻍ ﺭﺿﻮﺍﻥ ﮐﻪ ﺩﺭ ﺑﻴﺮﻭﻥ ﺷﻬﺮ ﻭﺍﻗﻊ ﺍﺳﺖ ﺩﻭﺍﺯﺩﻩ ﺭﻭﺯ ﺍﻗﺎﻣﺖ ﻧﻤﻮﺩﻧﺪ‬ ‫ﻭ ﺩﺭ ﺁﻧﺠﺎ ﺍﻋﻼﻥ ﻇﻬﻮﺭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﺻﺤﺎﺏ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻧﺪ ‪.‬‬ ‫ﺹ ‪٣٥‬‬ ‫‪ - ١١‬ﻳﺎ‬

‫ﻳﻮﺣﻨﺎ‬ ‫ﺗﻔﺴﻴﺮ ﺑﺎﺏ ﻳﺎﺯﺩﻫﻢ ﺍﺯ ﻣﮑﺎﺷﻔﺎﺕ‬ ‫ّ‬

‫ﻳﻮﺣﻨﺎ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﻧﺌﻰ ﻣﺜﻞ‬ ‫ﺍﻭﻝ ﺍﺯ ﻣﮑﺎﺷﻔﺎﺕ‬ ‫ّ‬ ‫ﺩﺭ ﺑﺎﺏ ﻳﺎﺯﺩﻫﻢ ﺁﻳﮥ ّ‬

‫ﻋﺼﺎ ﺑﻤﻦ ﺩﺍﺩﻩ ﺷﺪ ﻭ ﻣﺮﺍ ﮔﻔﺖ ﺑﺮﺧﻴﺰ ﻭ ﻗﺪﺱ ﺧﺪﺍ ﻭ ﻣﺬﺑﺢ ﻭ ﺁﻧﺎﻧﻴﺮﺍ‬

‫ﮐﻪ ﺩﺭ ﺁﻥ ﻋﺒﺎﺩﺕ ﻣﻴﮑﻨﻨﺪ ﭘﻴﻤﺎﻳﺶ ﻧﻤﺎ ﻭ ﺻﺤﻦ ﺧﺎﺭﺝ ﻗﺪﺳﺮﺍ ﺑﻴﺮﻭﻥ‬

‫ﻣﻘﺪﺳﺮﺍ ﭼﻬﻞ‬ ‫ﺑﺎﻣﺘﻬﺎ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺷﻬﺮ ّ‬ ‫ﺍﻧﺪﺍﺯ ﻭ ﺁﻧﺮﺍ ﻣﭙﻴﻤﺎ ﺯﻳﺮﺍ ﮐﻪ ّ‬

‫ﻭ ﺩﻭ ﻣﺎﻩ ﭘﺎﻳﻤﺎﻝ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ "‪ .‬ﺍﺯ ﺍﻳﻦ ﻧﻰ ﻣﻘﺼﻮﺩ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻠﻴﺴﺖ‬ ‫ﮐﻪ ﺗﺸﺒﻴﻪ ﺑﻪ ﻧﻰ ﮔﺸﺘﻪ ﻭ ﻭﺟﻪ ﺗﺸﺒﻴﻪ ﺍﻳﻨﺴﺖ ‪ .‬ﻧﻰ ﭼﻮﻥ ﺩﺭﻭﻧﺶ ﻓﺎﺭﻍ‬

‫ﺷﻮﺩ ﻭ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺧﺎﻟﻰ ﮔﺮﺩﺩ ﻧﻐﻤﺎﺕ ﺑﺪﻳﻌﻰ ﺣﺎﺻﻞ ﮐﻨﺪ ﻭ ﻫﻤﭽﻨﻴﻦ‬

‫ﺁﻭﺍﺯ ﻭ ﺁﻫﻨﮓ ﺍﻭ ﺍﺯ ﺧﻮﺩ ﺍﻭ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﻟﺤﺎﻥ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺯ ﻧﺎﺋﻴﺴﺖ‬

‫ﻣﻘﺪﺳﺶ ﺍﺯ ﻣﺎ ﺳﻮﻯ‬ ‫ﮐﻪ ﺩﺭ ﺍﻭ ﻣﻴﺪﻣﺪ ﻫﻤﭽﻨﻴﻦ ﺁﻥ ﻧﻔﺲ ﻣﺒﺎﺭﮎ ﻗﻠﺐ ّ‬

‫ﺗﻌﻠﻖ ﺑﺴﺎﺋﺮ ﺷﺆﻭﻥ ﻧﻔﺴﺎﻧﻰ ﺑﻴﺰﺍﺭ ﻭ ﺑﺮﻯ ﻭ ﺩﻣﺴﺎﺯ‬ ‫ﺍ‪ ‬ﻓﺎﺭﻍ ﻭ ﺧﺎﻟﻰ ﻭ ﺍﺯ ّ‬

‫ﺑﻨﻔﺲ ﺭﺣﻤﺎﻧﻴﺴﺖ ﻭ ﻫﺮ ﺑﻴﺎﻧﻰ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺍﺯ ﺍﻭ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﺯ ﻧﺎﺋﻰ‬

‫ﺣﻘﻴﻘﻰ ﻭ ﻭﺣﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﻪ ﻧﻰ ﺗﺸﺒﻴﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ .‬ﻭ ﺁﻥ ﻧﻰ‬ ‫ﻣﺎﻧﻨﺪ ﻋﺼﺎﺳﺖ ﻳﻌﻨﻰ ﻣﻌﻴﻦ ﻫﺮ ﻋﺎﺟﺰ ﺍﺳﺖ ﻭ ﺷﺨﺺ ﺍﻣﮑﺎﻧﺮﺍ ﺗﮑﻴﻪ‬

‫ﮔﺎﻫﺴﺖ ﻭ ﻋﺼﺎﻯ ﺷﺒﺎﻥ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﮐﻪ ﺑﻮﺍﺳﻄﮥ ﺍﻭ ﺍﻏﻨﺎﻡ ﺧﻮﻳﺸﺮﺍ‬

‫ﺷﺒﺎﻧﻰ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻭ ﺩﺭ ﭼﻤﻦ ﺯﺍﺭ ﻣﻠﮑﻮﺕ ﺳﻴﺮ ﻭ ﺣﺮﮐﺖ ﻣﻴﺪﻫﺪ ‪ ‬ﻭ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﮐﻪ ﺁﻥ ﺷﺨﺺ ﺑﻤﻦ ﮔﻔﺖ " ﺑﺮﺧﻴﺰ ﻭ ﻗﺪﺱ ﺧﺪﺍ ﻭ ﻣﺬﺑﺢ ﻭ ﺁﻧﺎﻧﻴﮑﻪ ﺩﺭ ﺁﻥ‬ ‫ﮐﻤﻴﺖ‬ ‫ﻋﺒﺎﺩﺕ ﻣﻴﮑﻨﻨﺪ ﺑﭙﻴﻤﺎ " ﻳﻌﻨﻰ ﻣﻮﺍﺯﻧﻪ ﮐﻦ ﺫﺭﻉ ﻧﻤﺎ ﺫﺭﻉ ﮐﺸﻒ ّ‬

‫ﺍﺳﺖ ‪ .‬ﻳﻌﻨﻰ ﺁﻥ ﺷﺨﺺ ﮔﻔﺖ ﮐﻪ ﻗﺪﺱ ﺍﻻﻗﺪﺍﺱ ﻭ ﻣﺬﺑﺢ ﻭ ﺁﻧﺎﻧﻴﺮﺍ ﮐﻪ‬

‫ﺩﺭ ﺁﻥ ﻋﺒﺎﺩﺕ ﻣﻴﮑﻨﻨﺪ ﻣﻮﺍﺯﻧﻪ ﻧﻤﺎ ﻳﻌﻨﻰ ﺣﻘﻴﻘﺖ ﺣﺎﻝ ﺁﻧﺎﻧﺮﺍ ﺟﺴﺘﺠﻮ ﮐﻦ‬

‫ﻭ ﮐﺸﻒ ﻧﻤﺎ ﮐﻪ ﺩﺭ ﭼﻪ ﺭﺗﺒﻪ ﻭ ﻣﻘﺎﻣﻰ ﻫﺴﺘﻨﺪ ﻭ ﺑﭽﻪ ﺷﺆﻭﻥ ﻭ ﮐﻤﺎﻻﺕ‬

‫ﻣﻘﺪﺳﻪ ﺍﻯ ﮐﻪ ﺩﺭ ﻗﺪﺱ‬ ‫ﻭ ﺳﻠﻮﮎ ﻭ ﺻﻔﺎﺕ ﻫﺴﺘﻨﺪ ﻭ ﺑﺎﺳﺮﺍﺭ ﺁﻥ ﻧﻔﻮﺱ ّ‬ ‫ﻣﻄﻠﻊ ﺷﻮ " ﻭ ﺻﺤﻦ‬ ‫ﺍﻻﻗﺪﺍﺱ ﻣﻘﺎﻡ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﺍﺳﺘﻘﺮﺍﺭ ﺩﺍﺭﻧﺪ ّ‬

‫ﺹ ‪٣٦‬‬ ‫ﺑﺎﻣﺘﻬﺎ ﺩﺍﺩﻩ ﺷﺪﻩ "‪ .‬ﺩﺭ‬ ‫ﺧﺎﺭﺝ ﻗﺪﺳﺮﺍ ﺑﻴﺮﻭﻥ ﺍﻧﺪﺍﺯ ﻭ ﺁﻧﺮﺍ ﻣﭙﻴﻤﺎ ﺯﻳﺮﺍ ّ‬ ‫ﺍﻭﺍﺋﻞ ﻗﺮﻥ ﺳﺎﺑﻊ ﻣﻴﻼﺩ ﮐﻪ ﺍﻭﺭﺷﻠﻴﻢ ﺍﺳﺘﻴﻼ ﺷﺪ ﻗﺪﺱ ﺍﻻﻗﺪﺍﺱ‬

‫ﺍﻣﺎ ﺑﻴﺮﻭﻥ‬ ‫ﺑﻈﺎﻫﺮ ﻇﺎﻫﺮ ﻧﻴﺰ ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪ ﻳﻌﻨﻰ ﺁﻥ ﺑﻴﺖ ﮐﻪ ﺳﻠﻴﻤﺎﻥ ﺳﺎﺧﺘﻪ ّ‬

‫ﺑﺎﻣﺘﻬﺎ ﺩﺍﺩﻩ ﺷﺪ ‪ ".‬ﻭ ﺷﻬﺮ‬ ‫ﻗﺪﺱ ﺍﻻﻗﺪﺍﺱ ﺻﺤﻦ ﺧﺎﺭﺝ ﺿﺒﻂ ﺷﺪ ﻭ ّ‬

‫ﺍﻣﺘﻬﺎ ﭼﻬﻞ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﺮﺍ ﭼﻬﻞ ﻭ ﺩﻭ ﻣﺎﻩ ﭘﺎﻳﻤﺎﻝ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ " ﻳﻌﻨﻰ ّ‬ ‫ﻭ ﺩﻭ ﻣﺎﻩ ﮐﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﺭﻭﺯ ﺍﺳﺖ ﻭ‬

‫ﻫﺮ ﺭﻭﺯﻯ ﻋﺒﺎﺭﺕ ﺍﺯ ﻳﮏ ﺳﺎﻝ ﮐﻪ ﺑﺎﻳﻦ ﺣﺴﺎﺏ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ‬

‫ﻣﺪﺕ ﺩﻭﺭ ﻗﺮﺁﻧﺴﺖ ﺍﻭﺭﺷﻠﻴﻢ ﺭﺍ ﺿﺒﻂ ﻭ ﺍﺳﺘﻴﻼ‬ ‫ﺷﺼﺖ ﺳﺎﻝ ﻣﻴﺸﻮﺩ ﮐﻪ ّ‬

‫ﻣﻘﺪﺱ ﻫﺮ ﺭﻭﺯ ﻋﺒﺎﺭﺕ ﺍﺯ ﻳﮏ ﺳﺎﻝ ﺍﺳﺖ‬ ‫ﺑﻨﺺ ﮐﺘﺎﺏ ّ‬ ‫ﻣﻴﻨﻤﺎﻳﻨﺪ ‪ .‬ﺯﻳﺮﺍ ّ‬

‫ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺍﺻﺤﺎﺡ ﭼﻬﺎﺭﻡ ﺍﺯ ﮐﺘﺎﺏ ﺣﺰﻗﻴﺎﻝ ﺩﺭ ﺁﻳﮥ ﺷﺸﻢ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﻣﺘﺤﻤﻞ ﮔﻨﺎﻩ ﺧﺎﻧﺪﺍﻥ ﻳﻬﻮﺩﺍ ﺧﻮﺍﻫﻰ ﺷﺪ ﻫﺮ ﺭﻭﺯﻳﺮﺍ‬ ‫"ﭘﺲ ﭼﻬﻞ ﺭﻭﺯ‬ ‫ّ‬

‫ﻣﺪﺕ ﻇﻬﻮﺭ ﺍﺳﻼﻡ ﺍﺳﺖ‬ ‫ﺑﺠﻬﺖ ﺗﻮ ﺳﺎﻟﻰ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻡ "‪ .‬ﺍﻳﻦ ﺍﺧﺒﺎﺭ ﺍﺯ ّ‬

‫ﮐﻪ ﺍﻭﺭﺷﻠﻴﻢ ﭘﺎﻳﻤﺎﻝ ﺷﺪ ﻳﻌﻨﻰ ﺍﺣﺘﺮﺍﻣﺶ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ﻭﻟﻰ ﻗﺪﺱ ﺍﻻﻗﺪﺍﺱ‬

‫ﻗﻀﻴﻪ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ‬ ‫ﻣﺤﻔﻮﻅ ﻭ ﻣﺼﻮﻥ ﻭ ﻣﺤﺘﺮﻡ ﻣﺎﻧﺪ ‪ .‬ﻭ ﺍﻳﻦ‬ ‫ّ‬

‫ﺷﺼﺖ ﺳﺎﻝ ﺍﻣﺘﺪﺍﺩ ﺩﺍﺷﺖ ﻭ ﺍﻳﻦ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﺳﺎﻝ‬ ‫ﺍﺧﺒﺎﺭ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺑﺎﺏ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮐﺴﺖ ﮐﻪ ﺩﺭ ﻫﺰﺍﺭ‬

‫ﻣﺪﺕ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ‬ ‫ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﻫﺠﺮﻯ ﻭﺍﻗﻊ ﺷﺪ ﻭ ﭼﻮﻥ ّ‬

‫ﻣﻘﺪﺱ ﺩﻭﺑﺎﺭﻩ ﺑﻨﺎﻯ‬ ‫ﻭ ﺷﺼﺖ ﺭﻭﺯ ﻣﻨﻘﻀﻰ ﺷﺪ ﺣﺎﻝ ﺍﻭﺭﺷﻠﻴﻢ ﺷﻬﺮ ّ‬

‫ﻣﻌﻤﻮﺭﻯ ﻭ ﺁﺑﺎﺩﻯ ﮔﺬﺍﺷﺘﻪ ﻭ ﻫﺮ ﮐﺲ ﺍﻭﺭﺷﻠﻴﻢ ﺭﺍ ﺷﺼﺖ ﺳﺎﻝ ﭘﻴﺶ ﺩﻳﺪﻩ‬ ‫ﺑﻮﺩ ﺣﺎﻝ ﻧﻴﺰ ﺑﺒﻴﻨﺪ ﻣﻼﺣﻈﻪ ﻣﻴﮑﻨﺪ ﮐﻪ ﭼﻘﺪﺭ ﻣﻌﻤﻮﺭ ﻭ ﺁﺑﺎﺩ ﮔﺸﺘﻪ‬

‫ﺍﻣﺎ ﺍﻳﻦ‬ ‫ﻭ ﺩﻭﺑﺎﺭﻩ ﻣﺤﺘﺮﻡ ﺷﺪﻩ ‪ .‬ﺍﻳﻦ ﻣﻌﻨﻰ ﺁﻳﮥ ﺭﺅﻳﺎﻯ‬ ‫ﻳﻮﺣﻨﺎﺳﺖ ﺑﻈﺎﻫﺮ ّ‬ ‫ّ‬ ‫ﺁﻳﻪ ﺭﺍ ﺗﺄﻭﻳﻞ ﻭ ﺭﻣﺰﻳﺴﺖ ﺩﻳﮕﺮ ﻭ ﺁﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺑﺮ ﺩﻭ ﻗﺴﻢ‬

‫ﺗﻌﻠﻖ ﺑﻔﻀﺎﺋﻞ‬ ‫ﻣﻨﻘﺴﻢ ﻳﮏ ﻗﺴﻢ ﺍﺻﻞ ﺍﺳﺎﺱ ﺍﺳﺖ‬ ‫ﺭﻭﺣﺎﻧﻴﺎﺗﺴﺖ ﻳﻌﻨﻰ ّ‬ ‫ّ‬ ‫ﺭﻭﺣﺎﻧﻰ ﻭ ﺍﺧﻼﻕ ﺭﺣﻤﺎﻧﻰ ﺩﺍﺭﺩ ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﻧﻤﻴﮑﻨﺪ ﺍﻳﻦ ﻗﺪﺱ‬ ‫ﺍﻻﻗﺪﺍﺱ ﺍﺳﺖ ﮐﻪ ﺟﻮﻫﺮ ﺷﺮﻳﻌﺖ ﺁﺩﻡ ﻭ ﺷﺮﻳﻌﺖ ﻧﻮﺡ ﻭ ﺷﺮﻳﻌﺖ‬

‫ﺹ ‪٣٧‬‬ ‫ﻣﺤﻤﺪ ﻭ ﺷﺮﻳﻌﺖ‬ ‫ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺷﺮﻳﻌﺖ ﻣﻮﺳﻰ ﻭ ﺷﺮﻳﻌﺖ ﻣﺴﻴﺢ ﻭ ﺷﺮﻳﻌﺖ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻭ ﺷﺮﻳﻌﺖ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﺳﺖ ﻭ ﺩﺭ ﺩﻭﺭﮤ ﺟﻤﻴﻊ‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﺍﻧﺒﻴﺎ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ﺍﺑﺪﴽ ﻣﻨﺴﻮﺥ ﻧﻤﻴﺸﻮﺩ ‪ .‬ﺯﻳﺮﺍ ﺁﻥ ﺣﻘﻴﻘﺖ‬ ‫ّ‬

‫ﺟﺴﻤﺎﻧﻴﻪ ﺁﻥ ﺍﻳﻤﺎﻧﺴﺖ ﻋﺮﻓﺎﻧﺴﺖ ﺍﻳﻘﺎﻧﺴﺖ ﻋﺪﺍﻟﺖ ﺍﺳﺖ‬ ‫ﺍﺳﺖ ﻧﻪ‬ ‫ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺍﺳﺖ ﻣﻮﺍﺳﺎﺕ ﺩﺭ ﺣﺎﻟﺴﺖ‬ ‫ﻣﺮﻭﺗﺴﺖ ﺍﻣﺎﻧﺘﺴﺖ‬ ‫ّ‬ ‫ﺩﻳﺎﻧﺖ ﺍﺳﺖ ّ‬

‫ﺭﺣﻢ ﺑﺮ ﻓﻘﻴﺮﺍﻧﺴﺖ ﻭ ﻓﺮﻳﺎﺩ ﺭﺳﻰ ﻣﻈﻠﻮﻣﺎﻥ ﻭ ﺍﻧﻔﺎﻕ ﺑﺮ ﺑﻴﭽﺎﺭﮔﺎﻥ‬

‫ﻭ ﺩﺳﺘﮕﻴﺮﻯ ﺍﻓﺘﺎﺩﮔﺎﻧﺴﺖ ﭘﺎﮐﻰ ﻭ ﺁﺯﺍﺩﮔﻰ ﻭ ﺍﻓﺘﺎﺩﮔﻰ ﺍﺳﺖ ﻭ ﺣﻠﻢ ﻭ ﺻﺒﺮ‬

‫ﻭ ﺛﺒﺎﺗﺴﺖ ﺍﻳﻦ ﺍﺧﻼﻕ ﺭﺣﻤﺎﻧﻴﺴﺖ ﺍﻳﻦ ﺍﺣﮑﺎﻡ ﺍﺑﺪﴽ ﻧﺴﺦ ﻧﻤﻴﺸﻮﺩ ﺑﻠﮑﻪ‬ ‫ﺍﻻﺑﺎﺩ ﻣﺮﻋﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﻓﻀﺎﺋﻞ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻫﺮ‬ ‫ﺗﺎ ﺍﺑﺪ ٓ‬ ‫ﺩﻭﺭﻯ ﺍﺯ ﺍﺩﻭﺍﺭ ﺗﺠﺪﻳﺪ ﮔﺮﺩﺩ ﺯﻳﺮﺍ ﺩﺭ ﺍﻭﺍﺧﺮ ﻫﺮ ﺩﻭﺭﻩ ﺍﻯ ﺷﺮﻳﻌﺔ ﺍ‪‬‬

‫ﺍﻧﺴﺎﻧﻴﻪ ﺍﺯ ﻣﻴﺎﻥ ﻣﻴﺮﻭﺩ ﻭ ﺻﻮﺭﺗﺶ ﺑﺎﻗﻰ ﻣﻴﻤﺎﻧﺪ ‪.‬‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﻳﻌﻨﻰ ﻓﻀﺎﺋﻞ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺜﻼ ﺩﺭ ﻣﻴﺎﻥ ﻳﻬﻮﺩ ﺩﺭ ﺍﻭﺍﺧﺮ ﺩﻭﺭ ﻣﻮﺳﻮﻯ ﻣﻘﺎﺭﻥ ﻇﻬﻮﺭ ﻋﻴﺴﻮﻯ‬ ‫ً‬

‫ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺖ ﺻﻮﺭﺗﻰ ﺑﺪﻭﻥ ﺭﻭﺡ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻗﺪﺱ ﺍﻻﻗﺪﺍﺱ‬ ‫ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺖ ﻭ ﺻﺤﻦ ﺧﺎﺭﺝ ﻗﺪﺱ ﮐﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﺻﻮﺭﺕ ﺷﺮﻳﻌﺖ‬

‫ﺍﻣﺘﻬﺎ ﺍﻓﺘﺎﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺻﻞ ﺷﺮﻳﻌﺖ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﮐﻪ‬ ‫ﺍﺳﺖ ﺩﺭ ﺩﺳﺖ ّ‬

‫ﺍﻋﻈﻢ ﻓﻀﺎﺋﻞ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴﺖ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﻭ ﺻﻮﺭﺗﺶ ﺩﺭ ﺩﺳﺖ‬

‫ﻣﺤﻤﺪ ﺍﺯ‬ ‫ﻗﺴﻴﺴﻴﻦ ﻭ ﺭﻫﺎﺑﻴﻦ ﻣﺎﻧﺪﻩ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺳﺎﺱ ﺷﺮﻳﻌﺖ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﻭ ﺻﻮﺭﺗﺶ ﺩﺭ ﺩﺳﺖ ﻋﻠﻤﺎﻯ ﺭﺳﻮﻡ ﻣﺎﻧﺪﻩ ﺁﻥ ﺍﺳﺎﺱ ﺷﺮﻳﻌﺔ‬

‫ﺍ‪ ‬ﮐﻪ ﺭﻭﺣﺎﻧﻰ ﻭ ﻓﻀﺎﺋﻞ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴﺖ ﻏﻴﺮ ﻣﻨﺴﻮﺥ ﻭ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ‬

‫ﻭ ﺩﺭ ﺩﻭﺭﮤ ﻫﺮ ﭘﻴﻐﻤﺒﺮﻯ ﺗﺠﺪﻳﺪ ﻣﻴﮕﺮﺩﺩ ‪ .‬ﺑﺎﺭﻯ ﻗﺴﻢ ﺛﺎﻧﻰ ﺍﺯ ﺷﺮﻳﻌﺔ‬

‫ﺗﻌﻠﻖ ﺑﻌﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﺩﺍﺭﺩ ﻣﺜﻞ ﺻﻮﻡ ﻭ ﺻﻠﻮﺓ ﻭ ﻋﺒﺎﺩﺍﺕ ﻭ ﻧﮑﺎﺡ‬ ‫ﺍ‪ ‬ﮐﻪ ّ‬

‫ﻭ ﻃﻼﻕ ﻭ ﻋﺘﺎﻕ ﻭ ﻣﺤﺎﮐﻤﺎﺕ ﻭ ﻣﻌﺎﻣﻼﺕ ﻭ ﻣﺠﺎﺯﺍﺕ ﻭ ﻗﺼﺎﺹ ﺑﺮ ﻗﺘﻞ‬ ‫ﺗﻌﻠﻖ‬ ‫ﻭ ﺿﺮﺏ ﻭ ﺳﺮﻗﺖ ﻭ ﺟﺮﻭﺣﺎﺕ ﺍﻳﻦ ﻗﺴﻢ ﺍﺯ ﺷﺮﻳﻌﺖ ﮐﻪ ّ‬

‫ﺑﺠﺴﻤﺎﻧﻴﺎﺕ ﺩﺍﺭﺩ ﺩﺭ ﻫﺮ ﺩﻭﺭﻯ ﺍﺯ ﺍﺩﻭﺍﺭ ﺍﻧﺒﻴﺎ ﺗﺒﺪﻳﻞ ﻭ ﺗﻐﻴﻴﺮ ﻳﺎﺑﺪ‬ ‫ّ‬

‫ﻭ ﻣﻨﺴﻮﺥ ﮔﺮﺩﺩ ﺯﻳﺮﺍ ﺩﺭ ﺳﻴﺎﺳﺎﺕ ﻭ ﻣﻌﺎﻣﻼﺕ ﻭ ﻣﺠﺎﺯﺍﺕ ﻭ ﺳﺎﺋﺮ‬ ‫ﺹ ‪٣٨‬‬

‫ﻻﺑﺪ ﺍﺯ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻠﺴﺖ ‪ .‬ﺑﺎﺭﻯ ﺍﺯ ﮐﻠﻤﮥ ﻗﺪﺱ‬ ‫ﺍﺣﮑﺎﻡ ﺑﺎﻗﺘﻀﺎﻯ ﺯﻣﺎﻥ‬ ‫ّ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﺍﺳﺖ ﮐﻪ ﺍﺑﺪﴽ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ‬ ‫ﺍﻻﻗﺪﺍﺱ ﻣﻘﺼﺪ ﺁﻥ ﺷﺮﻳﻌﺖ‬ ‫ّ‬

‫ﺟﺴﻤﺎﻧﻴﻪ‬ ‫ﻣﻘﺪﺱ ﺷﺮﻳﻌﺖ‬ ‫ﻧﻤﻴﮑﻨﺪ ﻭ ﻣﻨﺴﻮﺥ ﻧﻤﻴﺸﻮﺩ ﻭ ﻣﻘﺼﺪ ﺍﺯ ﺷﻬﺮ ّ‬ ‫ّ‬

‫ﻣﻘﺪﺱ‬ ‫ﺍﺳﺖ ﮐﻪ ﻣﻨﺴﻮﺥ ﻣﻴﺸﻮﺩ ﻭ ﺍﻳﻦ ﺷﺮﻳﻌﺖ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﮐﻪ ﺗﻌﺒﻴﺮ ﺑﺸﻬﺮ ّ‬ ‫ّ‬

‫ﻓﺮﻣﻮﺩﻩ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﺳﺎﻝ ﭘﺎﻳﻤﺎﻝ ﻣﻴﺸﻮﺩ ‪ ".‬ﻭ ﺑﺪﻭ ﺷﺎﻫﺪ‬ ‫ﻣﺪﺕ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ‬ ‫ﺧﻮﺩ ﺧﻮﺍﻫﻢ ﺩﺍﺩ ﮐﻪ ﭘﻼﺱ ﭘﻮﺷﻴﺪﻩ ّ‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ‬ ‫ﻧﺒﻮﺕ ﻧﻤﺎﻳﻨﺪ "‪ .‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺷﺎﻫﺪ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﺭﻭﺯ ّ‬ ‫ﺍ‪ ‬ﻭ ﺟﻨﺎﺏ ﻋﻠﻰ ﺑﻦ ﺍﺑﻰ ﻃﺎﻟﺒﺴﺖ ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻪ ﺧﺪﺍ‬ ‫ّ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﺒﺸﺮﴽ‬ ‫ﻭ‬ ‫ﺷﺎﻫﺪﴽ‬ ‫ﺟﻌﻠﻨﺎﮎ‬ ‫ﺍﻧﺎ‬ ‫"‬ ‫ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﺧﻄﺎﺏ‬ ‫ﺍ‪‬‬ ‫ﺑﻤﺤﻤﺪ ﺭﺳﻮﻝ‬ ‫ْ‬ ‫َُ ‪‬‬ ‫ّ‬ ‫َّ َ َ َ َ َ‬

‫َﻭ َ ِ‬ ‫ﻧﺬﻳﺮﴽ " ﻳﻌﻨﻰ ﺗﻮ ﺭﺍ ﺷﺎﻫﺪ ﻭ ﺗﺒﺸﻴﺮ ﺩﻫﻨﺪﻩ ﻭ ﺗﺨﻮﻳﻒ ﮐﻨﻨﺪﻩ ﺍﺯ ﻗﻬﺮ ﺧﺪﺍ‬ ‫ﻗﺮﺍﺭ ﺩﺍﺩﻳﻢ ﻣﻌﻨﻰ ﺷﺎﻫﺪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻣﻮﺭ ﺑﺘﺼﺪﻳﻖ ﺍﻭ ﺛﺎﺑﺖ‬

‫ﻣﻴﮕﺮﺩﺩ ﻭ ﺍﻳﻦ ﺩﻭ ﺷﺎﻫﺪ ﺍﺣﮑﺎﻣﺸﺎﻥ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﺭﻭﺯ‬

‫ﻣﺤﻤﺪ ﺍﺻﻞ‬ ‫ﺍﻣﺎ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﮐﻪ ﻫﺮ ﺭﻭﺯ ﻋﺒﺎﺭﺕ ﺍﺯ ﻳﮏ ﺳﺎﻟﺴﺖ ﺟﺎﺭﻳﺴﺖ ‪ّ .‬‬

‫ﺑﻮﺩ ﻭ ﻋﻠﻰ ﻓﺮﻉ ﻣﺜﻞ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﻭ ﻳﻮﺷﻊ ‪ .‬ﻣﻴﻔﺮﻣﺎﻳﺪ ) ﺁﻥ ﺩﻭ‬

‫ﺷﺎﻫﺪ ﭘﻼﺱ ﺩﺭ ﺑﺮ ﮐﺮﺩﻩ ( ﻳﻌﻨﻰ ﺑﻈﺎﻫﺮ ﻟﺒﺎﺱ ﺟﺪﻳﺪﻯ ﺩﺭ ﺑﺮ ﻧﺪﺍﺭﻧﺪ‬

‫ﻟﺒﺎﺱ ﻗﺪﻳﻢ ﺩﺍﺭﻧﺪ ﻳﻌﻨﻰ ﺩﺭ ﺑﺪﺍﻳﺖ ﺩﺭ ﺍﻧﻈﺎﺭ ﻣﻠﻞ ﺳﺎﺋﺮﻩ ﺭﻭﻧﻘﻰ ﻧﺪﺍﺭﻧﺪ‬

‫ﺭﻭﺣﺎﻧﻴﺎﺕ ﺷﺮﻳﻌﺘﺶ ﻣﻄﺎﺑﻖ‬ ‫ﻭ ﺍﻣﺮﺷﺎﻥ ﺍﻣﺮ ﺟﺪﻳﺪﻯ ﺑﻨﻈﺮ ﻧﻴﺎﻳﺪ ﺯﻳﺮﺍ‬ ‫ّ‬

‫ﺟﺴﻤﺎﻧﻴﺎﺗﺶ ﺍﻏﻠﺐ‬ ‫ﺭﻭﺣﺎﻧﻴﺎﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﺍﻧﺠﻴﻞ ﺍﺳﺖ ﻭ ﺍﺣﮑﺎﻡ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻄﺎﺑﻖ ﺍﺣﮑﺎﻡ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﻟﺒﺎﺱ ﻗﺪﻳﻢ ﮐﻨﺎﻳﻪ ﺍﺯ ﺁﻧﺴﺖ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫"ﺍﻳﻨﺎﻧﻨﺪ ﺩﻭ ﺩﺭﺧﺖ ﺯﻳﺘﻮﻥ ﻭ ﺩﻭ ﭼﺮﺍﻏﺪﺍﻥ ﮐﻪ ﺩﺭ ﺣﻀﻮﺭ ﺧﺪﺍﻭﻧﺪ‬

‫ﺯﻣﻴﻦ ﺍﻳﺴﺘﺎﺩﻩﺍﻧﺪ "‪ .‬ﺍﻳﻦ ﺩﻭ ﻧﻔﺴﺮﺍ ﺑﺪﻭ ﺩﺭﺧﺖ ﺯﻳﺘﻮﻥ ﺗﺸﺒﻴﻪ‬

‫ﻣﻴﻔﺮﻣﺎﻳﺪ ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﭼﺮﺍﻏﻬﺎﻯ ﺷﺐ ﺟﻤﻴﻊ ﺑﺮﻭﻏﻦ ﺯﻳﺘﻮﻥ ﺭﻭﺷﻦ‬ ‫ﺍﻟﻬﻴﻪ ﮐﻪ ﺳﺒﺐ ﺭﻭﺷﻨﺎﺋﻰ‬ ‫ﻣﻴﺸﺪ ﺩﻭ ﻧﻔﺲ ﮐﻪ ﺍﺯ ﺁﻧﺎﻥ ُﺩﻫﻦ ﺣﮑﻤﺖ ّ‬

‫ﻋﺎﻟﻢ ﺍﺳﺖ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ ﮔﺸﺖ ﻭ ﺍﻧﻮﺍﺭ ﺍﻟﻬﻰ ﺳﺎﻃﻊ ﻭ ﻻﻣﻊ ﺧﻮﺍﻫﺪ‬

‫ﻣﺤﻞ ﻧﻮﺭ ﺍﺳﺖ ﺍﺯ ﺁﻥ‬ ‫ﺷﺪ ﻟﻬﺬﺍ ﺑﭽﺮﺍﻏﺪﺍﻥ ﻧﻴﺰ ﺗﺸﺒﻴﻪ ﺷﺪﻧﺪ ﭼﺮﺍﻏﺪﺍﻥ‬ ‫ّ‬ ‫ﺹ ‪٣٩‬‬ ‫ﻧﻮﺭﺍﻧﻴﻪ ﻧﻮﺭ ﻫﺪﺍﻳﺖ ﻣﺸﺮﻕ‬ ‫ﻧﻮﺭ ﺳﺎﻃﻊ ﻣﻴﺸﻮﺩ ﺑﻬﻤﻴﻦ ﻗﺴﻢ ﺍﺯ ﺍﻳﻦ ﻭﺟﻮﻩ‬ ‫ّ‬

‫ﻭ ﻻﺋﺢ ﺍﺳﺖ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ " ﺩﺭ ﺣﻀﻮﺭ ﺧﺪﺍﻭﻧﺪ ﺍﻳﺴﺘﺎﺩﻩﺍﻧﺪ "‬ ‫ﺣﻖ ﻗﻴﺎﻡ ﺩﺍﺭﻧﺪ ﻭ ﺧﻠﻖ ﺧﺪﺍ ﺭﺍ ﺗﺮﺑﻴﺖ ﻣﻴﮑﻨﻨﺪ ﻣﺜﻞ‬ ‫ﻳﻌﻨﻰ ﺑﺨﺪﻣﺖ ّ‬

‫ﻣﺘﻮﺣﺶ ﺑﺎﺩﻳﻪ ﺭﺍ ﺩﺭ ﺟﻤﻴﻊ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﭼﻨﺎﻥ‬ ‫ﺁﻧﮑﻪ ﻗﺒﺎﺋﻞ ﻋﺮﺑﺎﻥ‬ ‫ّ‬

‫ﻣﺪﻧﻴﺖ ﺭﺳﻴﺪﻧﺪ ﻭ ﺻﻴﺖ‬ ‫ﺗﺮﺑﻴﺖ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺑﺎﻋﻠﻰ ﻣﺮﺍﻗﻰ‬ ‫ّ‬

‫ﺍﺫﻳﺖ ﺭﺳﺎﻧﺪ‬ ‫ﻭ ﺷﻬﺮﺗﺸﺎﻥ ﺟﻬﺎﻧﮕﻴﺮ ﺷﺪﻩ ‪ ".‬ﻭ ﺍﮔﺮ ﮐﺴﻰ ﺑﺨﻮﺍﻫﺪ ﺑﺪﻳﺸﺎﻥ ّ‬ ‫ﺁﺗﺸﻰ ﺍﺯ ﺩﻫﺎﻧﺸﺎﻥ ﺑﺪﺭ ﺷﺪﻩ ﺩﺷﻤﻨﺎﻥ ﺍﻳﺸﺎﻧﺮﺍ ﻓﺮﻭ ﻣﻴﮕﻴﺮﺩ "‪ .‬ﻣﻘﺼﺪ‬

‫ﺍﻳﻨﺴﺖ ﮐﻪ ﻧﻔﺴﻰ ﻣﻘﺎﻭﻣﺖ ﺍﻳﺸﺎﻥ ﻧﺘﻮﺍﻧﺪ ﻳﻌﻨﻰ ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﺨﻮﺍﻫﺪ ﺩﺭ‬

‫ﺗﻌﻠﻴﻤﺎﺗﺸﺎﻥ ﻭ ﻳﺎ ﺩﺭ ﺷﺮﻳﻌﺘﺸﺎﻥ ﻭﻫﻨﻰ ﻭﺍﺭﺩ ﺁﺭﺩ ﺑﻤﻮﺟﺐ ﺷﺮﻳﻌﺘﻰ ﮐﻪ ﺍﺯ‬ ‫ﺗﻔﺼﻴﻼ ﻇﺎﻫﺮ ﺷﺪﻩ ﺍﺣﺎﻃﻪ ﺑﺂﻧﻬﺎ ﮐﻨﺪ ﺁﻧﻬﺎ ﺭﺍ ﺗﻤﺎﻡ‬ ‫ﺍﺟﻤﺎﻻ ﻭ‬ ‫ﺩﻫﺎﻧﺸﺎﻥ‬ ‫ً‬ ‫ً‬

‫ﺍﺫﻳﺖ ﻭ ﺑﻐﺾ ﻭ ﻋﺪﺍﻭﺕ ﺍﻳﺸﺎﻥ ﮐﻨﺪ ﺣﮑﻤﻰ‬ ‫ﻧﻤﺎﻳﺪ ﻭ ﻫﺮ ﮐﺲ ﻗﺼﺪ ّ‬

‫ﺍﺯ ﺩﻫﺎﻥ ﺍﻳﺸﺎﻥ ﺻﺎﺩﺭ ﺷﻮﺩ ﮐﻪ ﺩﺷﻤﻨﺎﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﺤﻮ ﻧﻤﺎﻳﺪ ﭼﻨﺎﻧﭽﻪ‬

‫ﻭﺍﻗﻊ ﮔﺸﺖ ﮐﻪ ﺟﻤﻴﻊ ﺍﻋﺪﺍﻯ ﺍﻳﺸﺎﻥ ﻣﻐﻠﻮﺏ ﻭ ﻣﻬﺰﻭﻡ ﻭ ﻣﻌﺪﻭﻡ ﮔﺸﺘﻨﺪ‬ ‫ﻭ ﺑﻈﺎﻫﺮ ﻇﺎﻫﺮ ﺧﺪﺍ ﺁﻧﺎﻧﺮﺍ ﻧﺼﺮﺕ ﻓﺮﻣﻮﺩ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺍﻳﻨﻬﺎ ﻗﺪﺭﺕ‬ ‫ﻧﺒﻮﺕ ﺍﻳﺸﺎﻥ ﺑﺎﺭﺍﻥ ﻧﺒﺎﺭﺩ " ﻳﻌﻨﻰ‬ ‫ﺍﻳﺎﻡ ّ‬ ‫ﺑﺮ ﺑﺴﺘﻦ ﺁﺳﻤﺎﻥ ﺩﺍﺭﻧﺪ ﺗﺎ ﺩﺭ ّ‬

‫ﻣﺤﻤﺪ ﻭ ﺑﻴﺎﻥ‬ ‫ﺩﺭ ﺁﻥ ﺩﻭﺭﻩ ﺳﻠﻄﺎﻧﻨﺪ ﻳﻌﻨﻰ ﺷﺮﻳﻌﺖ ﻭ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﻭ ﺗﻔﺴﻴﺮ ﻋﻠﻰ ﻓﻴﺾ ﺁﺳﻤﺎﻧﻴﺴﺖ ﭼﻮﻥ ﺑﺨﻮﺍﻫﻨﺪ ﺍﻳﻦ ﻓﻴﺾ ﺭﺍ ﺑﺪﻫﻨﺪ ﻣﻘﺘﺪﺭ‬ ‫ﺑﺮ ﺁﻧﻨﺪ ﻭ ﭼﻮﻥ ﺧﻮﺍﻫﻨﺪ ﺑﺎﺭﺍﻥ ﻧﺒﺎﺭﺩ ﺑﺎﺭﺍﻥ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻤﻌﻨﻰ ﻓﻴﺾ ﺍﺳﺖ ‪.‬‬

‫ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﻗﺪﺭﺕ ﺑﺮ ﺁﺑﻬﺎ ﺩﺍﺭﻧﺪ ﮐﻪ ﺁﺑﻬﺎ ﺭﺍ ﺑﺨﻮﻥ ﺗﺒﺪﻳﻞ ﻧﻤﺎﻳﻨﺪ "‬ ‫ﻗﻮﺕ‬ ‫ﻧﺒﻮﺕ ﺣﻀﺮﺕ‬ ‫ﻧﺒﻮﺕ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺍﺳﺖ ﻭ ّ‬ ‫ﻣﺤﻤﺪ ﭼﻮﻥ ّ‬ ‫ّ‬ ‫ﻳﻌﻨﻰ ّ‬

‫ﻗﻮﺕ ﺣﻀﺮﺕ ﻳﻮﺷﻊ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺧﻮﺍﻫﻨﺪ ﺁﺏ‬ ‫ﺣﻀﺮﺕ ﻋﻠﻰ ﭼﻮﻥ ّ‬ ‫ﻧﻴﻞ ﺭﺍ ﺑﺮ ﻗﺒﻄﻴﺎﻥ ﻭ ﻣﻨﮑﺮﺍﻥ ﺧﻮﻥ ﻧﻤﺎﻳﻨﺪ ﻳﻌﻨﻰ ﺁﻧﭽﻪ ﺳﺒﺐ ﺣﻴﺎﺕ‬

‫ﻣﺜﻼ‬ ‫ﻋﻠﺖ ﻣﻮﺕ ﺁﻧﺎﻥ ﻧﻤﺎﻳﻨﺪ‬ ‫ﺁﻧﺎﻧﺴﺖ ﺑﺴﺒﺐ ﺟﻬﻞ ﻭ ﺍﺳﺘﮑﺒﺎﺭﺷﺎﻥ ّ‬ ‫ً‬

‫ﺳﻠﻄﻨﺖ ﻭ ﺛﺮﻭﺕ ﻭ ﻗﺪﺭﺕ ﻓﺮﻋﻮﻥ ﻭ ﻓﺮﻋﻮﻧﻴﺎﻥ ﮐﻪ ﺳﺒﺐ ﺣﻴﺎﺕ ﺁﻥ ﻗﻮﻡ‬ ‫ﻋﻠﺖ ﻣﻮﺕ ﻭ ﻫﻼﮐﺖ ﻭ ﺍﺿﻤﺤﻼﻝ‬ ‫ﺑﻮﺩ ﺍﺯ ﺍﻋﺮﺍﺽ ﻭ ﺍﻧﮑﺎﺭ ﻭ ﺍﺳﺘﮑﺒﺎﺭ ّ‬

‫ﺹ ‪٤٠‬‬ ‫ﺫﻟﺖ ﻭ ﻣﺴﮑﻨﺖ ﮔﺮﺩﻳﺪ ﻟﻬﺬﺍ ﺁﻥ ﺩﻭ ﺷﺎﻫﺪ ﺍﻗﺘﺪﺍﺭ ﺑﺮ ﺍﻫﻼﮎ ﺍﻗﻮﺍﻡ‬ ‫ﻭ ّ‬

‫ﺩﺍﺭﻧﺪ ‪ .‬ﻭ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺟﻬﺎﻧﺮﺍ ﻫﺮ ﮔﺎﻩ ﺑﺨﻮﺍﻫﻨﺪ ﺑﺎﻧﻮﺍﻉ ﺑﻼﻳﺎ ﻣﺒﺘﻠﻰ‬ ‫ﻇﺎﻫﺮﻳﻪ ﻧﻴﺰ ﺩﺍﺭﻧﺪ ﮐﻪ ﺍﺷﻘﻴﺎ‬ ‫ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ " ﻳﻌﻨﻰ ﻗﺪﺭﺕ ﻭ ﻏﻠﺒﮥ‬ ‫ّ‬

‫ﻭ ﻧﻔﻮﺳﻰ ﮐﻪ ﻇﻠﻢ ﻭ ﺍﻋﺘﺴﺎﻑ ﺻﺮﻓﻨﺪ ﺁﻧﺎﻧﺮﺍ ﺗﺮﺑﻴﺖ ﻧﻤﺎﻳﻨﺪ ﺯﻳﺮﺍ ﺧﺪﺍ ﺑﺎﻳﻦ‬ ‫ﻗﻮﺕ ﺑﺎﻃﻨﻪ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩ ﭼﻨﺎﻧﭽﻪ ﺍﺷﻘﻴﺎ‬ ‫ﺩﻭ ﺷﺎﻫﺪ ﻗﺪﺭﺕ ﻇﺎﻫﺮﻩ ﻭ ّ‬

‫ﻭ ﺧﻮﻧﺨﻮﺍﺭﺍﻥ ﻭ ﺳﺘﻤﮑﺎﺭﺍﻥ ﻋﺮﺑﺎﻥ ﺑﺎﺩﻳﻪ ﺭﺍ ﮐﻪ ﻣﺎﻧﻨﺪ ﺫﺋﺎﺏ ﻭ ﺳﺒﺎﻉ‬

‫ﺩﺭﻧﺪﻩ ﺑﻮﺩﻧﺪ ﺗﺄﺩﻳﺐ ﻧﻤﻮﺩﻧﺪ ﻭ ﺗﺮﺑﻴﺖ ﮐﺮﺩﻧﺪ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﭼﻮﻥ‬

‫ﺷﻬﺎﺩﺕ ﺧﻮﺩ ﺭﺍ ﺑﺎﺗﻤﺎﻡ ﺭﺳﺎﻧﻨﺪ " ﻳﻌﻨﻰ ﭼﻮﻥ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻣﺄﻣﻮﺭﻧﺪ ﻣﺠﺮﻯ‬ ‫ﻬﻴﻪ ﻧﻤﺎﻳﻨﺪ ﻭ ﺗﺮﻭﻳﺞ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﮐﻨﻨﺪ ﻭ‬ ‫ﺩﺍﺭﻧﺪ ﻭﺗﺒﻠﻴﻎ ﺭﺳﺎﻻﺕ ﺍﻟ ّ‬

‫ﺳﻤﺎﻭﻳﻪ ﻣﻨﺘﺸﺮ ﮐﻨﻨﺪ ﺗﺎ ﺁﺛﺎﺭ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﻧﻔﻮﺱ ﭘﺪﻳﺪﺍﺭ‬ ‫ﺗﻌﺎﻟﻴﻢ‬ ‫ّ‬

‫ﮐﻠﻴﻪ ﺩﺭ ﺍﻗﻮﺍﻡ‬ ‫ﮔﺮﺩﺩ ﻭ ﺍﻧﻮﺍﺭ ﻓﻀﺎﺋﻞ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺑﺘﺎﺑﺪ ﻭ ّ‬ ‫ﺗﺮﻗﻴﺎﺕ ّ ّ‬

‫ﺑﺎﺩﻳﻪ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ‪ ،‬ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺁﻥ ﻭﺣﺶ ﮐﻪ ﺍﺯ ﻫﺎﻭﻳﻪ ﺑﺮ ﻣﻴﺎﻳﺪ ﺑﺎ‬ ‫ﺍﻳﺸﺎﻥ ﺟﻨﮓ ﮐﺮﺩﻩ ﻏﻠﺒﻪ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ﻭ ﺍﻳﺸﺎﻧﺮﺍ ﺧﻮﺍﻫﺪ ﮐﺸﺖ "‪.‬‬

‫ﺑﻨﻮﺍﻣﻴﻪ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻫﺎﻭﻳﮥ ﺿﻼﻟﺖ ﻫﺠﻮﻡ ﻧﻤﻮﺩﻧﺪ‬ ‫ﻣﻘﺼﺪ ﺍﺯ ﺍﻳﻦ ﻭﺣﺶ‬ ‫ّ‬ ‫ﻣﺤﻤﺪﻳﻪ ﻭ ﺣﻘﻴﻘﺖ‬ ‫ﺑﻨﻮﺍﻣﻴﻪ ﺑﺮ ﺷﺮﻳﻌﺖ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻭﺍﻗﻊ ﮔﺸﺖ ﮐﻪ‬ ‫ّ ّ‬ ‫ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺑﺎﺷﺪ ﻫﺠﻮﻡ ﻧﻤﻮﺩﻧﺪ ﻭ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺑﺎ ﺍﻳﻦ ﺩﻭ ﺷﺎﻫﺪ‬ ‫ﻋﻠﻮﻳﻪ ﮐﻪ‬ ‫ّ‬ ‫ّ‬

‫ﺑﮑﻠﻰ ﻣﺨﺎﻟﻒ ﺗﻌﻠﻴﻤﺎﺕ ﻭ ﺭﻭﺵ ﻭ‬ ‫ﺟﻨﮓ ﻧﻤﻮﺩ ﻣﺮﺍﺩ ﺟﻨﮓ ﺭﻭﺣﺎﻧﻰ ﻳﻌﻨﻰ ّ‬

‫ﺑﻘﻮﮤ ﺁﻥ‬ ‫ﺳﻠﻮﮎ ﺁﻥ ﺩﻭ ﺷﺎﻫﺪ ﺣﺮﮐﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﻓﻀﺎﺋﻞ ﻭ ﮐﻤﺎﻻﺗﻰ ﮐﻪ ّ‬ ‫ﺑﮑﻠﻰ ﺯﺍﺋﻞ ﻭ ﺷﺆﻭﻥ‬ ‫ﺩﻭ ﺷﺎﻫﺪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻗﻮﺍﻡ ﻭ ﻗﺒﺎﺋﻞ ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﺑﻮﺩ ّ‬

‫ﻧﻔﺴﺎﻧﻴﻪ ﻏﺎﻟﺐ ﺧﻮﺍﻫﺪ ﮔﺸﺖ ﻟﻬﺬﺍ ﺁﻥ ﻭﺣﺶ ﺑﺎ‬ ‫ﺣﻴﻮﺍﻧﻴﻪ ﻭ ﺷﻬﻮﺍﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻳﺸﺎﻥ ﺟﻨﮓ ﮐﺮﺩﻩ ﻏﻠﺒﻪ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ﻳﻌﻨﻰ ﻇﻠﻤﺖ ﺿﻼﻟﺖ ﺁﻥ ﻭﺣﺶ‬ ‫ﺁﻓﺎﻕ ﻋﺎﻟﻢ ﺭﺍ ﺍﺳﺘﻴﻼ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ ﻭ ﺁﻥ ﺩﻭ ﺷﺎﻫﺪ ﺭﺍ ﺧﻮﺍﻫﺪ ﮐﺸﺖ‬

‫ﺑﮑﻠﻰ‬ ‫ﻣﻠﺖ ﻣﺤﻮ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﻭ ّ‬ ‫ﻳﻌﻨﻰ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺍﻳﺸﺎﻧﺮﺍ ﺩﺭ ﺑﻴﻦ ّ‬

‫ﺍﻟﻬﻴﻪ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺧﻮﺍﻫﺪ ﺑﺮﺩ ﻭ ﺩﻳﻦ ﺍ‪ ‬ﺭﺍ ﭘﺎﻳﻤﺎﻝ‬ ‫ﺁﻥ ﺷﺮﺍﻳﻊ ﻭ ﺗﻌﻠﻴﻤﺎﺕ ّ‬

‫ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ ﻭ ﺑﺎﻗﻰ ﻧﺨﻮﺍﻫﺪ ﻣﺎﻧﺪ ﻣﮕﺮ ﻳﮏ ﺟﺴﺪ ﻣﺮﺩﮤ ﺑﻰ ﺭﻭﺣﻰ ‪ .‬ﺑﻌﺪ‬ ‫ﺹ ‪٤١‬‬

‫ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﺑﺪﻧﻬﺎﻯ ﺍﻳﺸﺎﻥ ﺩﺭ ﺷﺎﺭﻉ ﻋﺎﻡ ﺷﻬﺮ ﻋﻈﻴﻢ ﮐﻪ ﺑﻤﻌﻨﻰ ﺭﻭﺣﺎﻧﻰ‬ ‫ﻣﺴﻤﻰ ﺍﺳﺖ ﺟﺎﺋﻰ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﻣﺼﻠﻮﺏ ﮔﺸﺖ‬ ‫ﺑﺴﺪﻭﻡ ﻭ ﻣﺼﺮ‬ ‫ّ‬

‫ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ " ﻣﻘﺼﻮﺩ ﺍﺯ ﺑﺪﻧﻬﺎﻯ ﺍﻳﺸﺎﻥ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺍﺳﺖ ﻭ ﻣﻘﺼﻮﺩ‬

‫ﺍﺯ ﺷﺎﺭﻉ ﻋﺎﻡ ﻣﻌﺮﺽ ﻋﻤﻮﻣﻰ ﺍﺳﺖ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﺪﻭﻡ ﻭ ﻣﺼﺮ ﺟﺎﺋﻰ ﮐﻪ‬

‫ﺧﺺ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﻣﺼﻠﻮﺏ ﮔﺸﺖ ﺍﻳﻦ ﻗﻄﻌﮥ‬ ‫ﺳﻮﺭﻳﻪ ﺍﺳﺖ ﻭ ﺑﺎﻻ ّ‬ ‫ّ‬ ‫ﺍﻣﻴﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﻠﻄﻨﺖ ﺩﺍﺷﺘﻨﺪ ﻭ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﻭ‬ ‫ﺍﻭﺭﺷﻠﻴﻢ ﭼﻮﻧﮑﻪ ﺑﻨﻰ ّ‬

‫ﺍﻭﻝ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺖ ﻭ ﻳﮏ ﺟﺴﺪ ﺑﻰ ﺭﻭﺣﻰ ﺑﺎﻗﻰ‬ ‫ﺍﻟﻬﻴﻪ ّ‬ ‫ﺗﻌﺎﻟﻴﻢ ّ‬

‫ﻣﺎﻧﺪ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺑﺪﻧﻬﺎﻯ ﺍﻳﺸﺎﻥ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺍﺳﺖ ﮐﻪ ﻣﺜﻞ ﺟﺴﺪ‬

‫ﻣﺮﺩﻩ ﺑﻰ ﺭﻭﺡ ﻣﺎﻧﺪﻩ ﺑﻮﺩ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﮔﺮﻭﻫﻰ ﺍﺯ ﺍﻗﻮﺍﻡ ﻭ ﻗﺒﺎﺋﻞ ﻭ‬

‫ﺍﻣﺘﻬﺎ ﺑﺪﻧﻬﺎﻯ ﺍﻳﺸﺎﻧﺮﺍ ﺳﻪ ﺭﻭﺯ ﻭ ﻧﻴﻢ ﻧﻈﺎﺭﻩ ﻣﻴﮑﻨﻨﺪ ﻭﻟﻰ ﺍﺟﺎﺯﺕ‬ ‫ﺯﺑﺎﻧﻬﺎ ﻭ ّ‬ ‫ﻧﻤﻴﺪﻫﻨﺪ ﮐﻪ ﺑﺪﻧﻬﺎﻯ ﺍﻳﺸﺎﻧﺮﺍ ﺑﻘﺒﺮ ﺳﭙﺎﺭﻧﺪ "‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﭘﻴﺶ ﺑﻴﺎﻥ‬

‫ﻣﻘﺪﺳﻪ ﺳﻪ ﻭ ﺭﻭﺯ ﻭ ﻧﻴﻢ ﻋﺒﺎﺭﺕ ﺍﺯ ﺳﻪ ﺳﺎﻝ ﻭ‬ ‫ﺷﺪ ﮐﻪ ﺑﺎﺻﻄﻼﺡ ﮐﺘﺐ ّ‬ ‫ﻧﻴﻢ ﺍﺳﺖ ﻭ ﺳﻪ ﺳﺎﻝ ﻭ ﻧﻴﻢ ﻋﺒﺎﺭﺕ ﺍﺯ ﭼﻬﻞ ﻭ ﺩﻭ ﻣﺎﻩ ﻭ ﭼﻬﻞ ﻭ‬ ‫ﺩﻭ ﻣﺎﻩ ﻋﺒﺎﺭﺕ ﺍﺯ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﺭﻭﺯ ﺍﺳﺖ ﻭ ﻫﺮ ﺭﻭﺯ‬

‫ﻣﻘﺪﺱ ﻋﺒﺎﺭﺕ ﺍﺯ ﻳﮏ ﺳﺎﻟﺴﺖ ﻳﻌﻨﻰ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ‬ ‫ﺑﻨﺺ ﮐﺘﺎﺏ ّ‬ ‫ّ‬

‫ﺍﻣﺘﻬﺎ ﻭ ﻗﺒﺎﺋﻞ ﻭ ﺍﻗﻮﺍﻡ‬ ‫ﺷﺼﺖ ﺳﺎﻝ ﮐﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﺩﻭﺭﮤ ﻓﺮﻗﺎﻧﺴﺖ ّ‬

‫ﺟﺴﺪ ﺍﻳﺸﺎﻧﺮﺍ ﻧﻈﺎﺭﻩ ﻣﻴﮑﻨﻨﺪ ﻳﻌﻨﻰ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺭﺍ ﺗﻤﺎﺷﺎ ﻣﻴﮑﻨﻨﺪ ﻟﮑﻦ‬

‫ﺑﻤﻮﺟﺐ ﺁﻥ ﻋﻤﻞ ﻧﻤﻴﻨﻤﺎﻳﻨﺪ ﻭﻟﻰ ﺍﺟﺎﺯﺕ ﻧﻤﻴﺪﻫﻨﺪ ﮐﻪ ﺑﺪﻧﻬﺎﻯ ﺍﻳﺸﺎﻥ‬

‫ﻳﻌﻨﻰ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺑﻘﺒﺮ ﺳﭙﺮﺩﻩ ﺷﻮﺩ ﻳﻌﻨﻰ ﺍﻳﻨﻬﺎ ﺑﻈﺎﻫﺮ ﺑﺸﺮﻳﻌﺔ ﺍ‪‬‬

‫ﺑﮑﻠﻰ ﻣﺤﻮ‬ ‫ﺑﮑﻠﻰ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻭﺩ ﻭ ﺟﺴﺪ ّ‬ ‫ﺗﺸﺒﺚ ﻧﻤﺎﻳﻨﺪ ﻭ ﻧﮕﺬﺍﺭﻧﺪ ﮐﻪ ّ‬ ‫ّ‬

‫ﻭ ﻧﺎﺑﻮﺩ ﮔﺮﺩﺩ ﺑﻠﮑﻪ ﺑﺤﻘﻴﻘﺖ ﺗﺮﮎ ﻧﻤﺎﻳﻨﺪ ﻭﻟﻰ ﺑﻈﺎﻫﺮ ﺷﺮﻳﻌﺔﺍ‪ ‬ﺭﺍ‬

‫ﺫﮐﺮﻯ ﻭ ﺍﺳﻤﻰ ﺑﺎﻗﻰ ﺑﮕﺬﺍﺭﻧﺪ ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﻗﺒﺎﺋﻞ ﺍﻣﻢ ﻭ ﻣﻠﻠﻰ ﺑﻮﺩ‬

‫ﺑﮑﻠﻰ ﺍﻣﺮ ﺍ‪ ‬ﻭ ﺷﺮﻳﻌﺔ‬ ‫ﻇﻞ ﻗﺮﺁﻥ ﻣﺤﺸﻮﺭ ﻫﺴﺘﻨﺪ ﮐﻪ ﻧﮕﺬﺍﺭﻧﺪ ّ‬ ‫ﮐﻪ ﺩﺭ ّ‬

‫ﺍ‪ ‬ﺑﻈﺎﻫﺮ ﻇﺎﻫﺮ ﻧﻴﺰ ﻣﺤﻮ ﻭ ﻧﺎﺑﻮﺩ ﮔﺮﺩﺩ ﭼﻨﺎﻧﭽﻪ ﻧﻤﺎﺯ ﻭ ﺭﻭﺯﻩ ﺍﻯ ﺩﺭ ﻣﻴﺎﻥ‬

‫ﺱ ﺍﺳﺎﺱ ﺩﻳﻦ ﺍ‪ ‬ﮐﻪ ﺁﻥ ﺍﺧﻼﻕ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﺍﺳﺮﺍﺭ‬ ‫ﺑﻮﺩ ﻭﻟﻰ ﺍ ّ‬ ‫ﺹ ‪٤٢‬‬

‫ﺭﻭﺣﺎﻧﻴﺎﺕ ﺍﺳﺖ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺖ ﺍﻧﻮﺍﺭ ﻓﻀﺎﺋﻞ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﺍﺯ ﻧﺘﺎﺋﺞ‬ ‫ﻭ‬ ‫ّ‬

‫ﺤﺒﺔ ﺍ‪ ‬ﻭ ﻣﻌﺮﻓﺔ ﺍ‪ ‬ﺍﺳﺖ ﻏﺮﻭﺏ ﻧﻤﻮﺩ ﻭ ﻇﻠﻤﺎﺕ ﻇﻠﻢ ﻭ ﺍﻋﺘﺴﺎﻑ‬ ‫ﻣ ّ‬

‫ﻭ ﺷﻬﻮﺍﺕ ﻭ ﺭﺫﺍﺋﻞ ﺷﻴﻄﺎﻧﻰ ﻏﺎﻟﺐ ﮔﺸﺖ ﻭ ﺷﺨﺺ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﭼﻮﻥ‬

‫ﻣﺪﺕ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ‬ ‫ﺟﺴﺪ ﻣﺮﺩﻩ ﺩﺭ ﻣﻌﺮﺽ ﻋﻤﻮﻣﻰ ﻣﻮﺟﻮﺩ ﺑﻮﺩ ﻭ ﺩﺭ ّ‬

‫ﻣﺪﺕ ﺩﻭﺭ‬ ‫ﻭ ﺷﺼﺖ ﺭﻭﺯ ﮐﻪ ﻫﺮ ﺭﻭﺯﻯ ﻋﺒﺎﺭﺕ ﺍﺯ ﻳﮏ ﺳﺎﻝ ﺍﺳﺖ ﻭ ﺍﻳﻦ ّ‬ ‫ﻣﺤﻤﺪﻳﺴﺖ ﺁﻧﭽﻪ ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﺗﺄﺳﻴﺲ ﮐﺮﺩﻧﺪ ﻭ ﺍﺳﺎﺱ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺑﻮﺩ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﻭ ﺭﻭﺡ‬ ‫ﺍﻣﺖ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻧﺪ ﻓﻀﺎﺋﻞ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﮐﻪ ﻣﻮﺍﻫﺐ ّ‬ ‫ّ‬

‫ﻣﺤﺒﺖ‬ ‫ﺍﻳﻦ ﺷﺮﻳﻌﺖ ﺑﻮﺩ ﺁﻧﺮﺍ ﻣﺤﻮ ﮐﺮﺩﻧﺪ ﺑﻘﺴﻤﻰ ﮐﻪ ﺻﺪﺍﻗﺖ ﻭ ﻋﺪﺍﻟﺖ ﻭ‬ ‫ّ‬

‫ﺭﺣﻤﺎﻧﻴﻪ ﺍﺯ ﻣﻴﺎﻥ‬ ‫ﻭ ﺍﻟﻔﺖ ﻭ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﻭ ﺍﻧﻘﻄﺎﻉ ﺟﻤﻴﻊ ﺻﻔﺎﺕ‬ ‫ّ‬

‫ﺭﻓﺖ ﺍﺯ ﺷﺮﻳﻌﺖ ﻳﮏ ﺻﻠﻮﺓ ﻭ ﺻﻴﺎﻡ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻭ ‪ ١٢٦٠‬ﺳﺎﻝ ﮐﻪ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺯ ﺩﻭﺭﮤ ﻓﺮﻗﺎﻧﺴﺖ ﺍﻳﻦ ﺣﺎﻝ ﺍﻣﺘﺪﺍﺩ ﻳﺎﻓﺖ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﺑﻮﺩ ﮐﻪ‬

‫ﺍﻳﻦ ﺩﻭ ﺷﺨﺺ ﻓﻮﺕ ﺷﺪﻩ ﺑﺎﺷﻨﺪ ﻭ ﺟﺴﺪﺷﺎﻥ ﺑﻰ ﺭﻭﺡ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ ‪.‬‬ ‫ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﺳﺎﮐﻨﺎﻥ ﺯﻣﻴﻦ ﺑﺮ ﺍﻳﺸﺎﻥ ﺧﻮﺷﻰ ﻭ ﺷﺎﺩﻣﺎﻧﻰ ﮐﻨﻨﺪ‬

‫ﻭ ﻧﺰﺩ ﻳﮑﺪﻳﮕﺮ ﻫﺪﺍﻳﺎ ﺧﻮﺍﻫﻨﺪ ﻓﺮﺳﺘﺎﺩ ﺍﺯ ﺁﻥ ﺭﻭ ﮐﻪ ﺍﻳﻦ ﺩﻭ ﻧﺒﻰ ﺳﺎﮐﻨﺎﻥ‬ ‫ّ‬ ‫ﻣﻌﺬﺏ ﺳﺎﺧﺘﻨﺪ " ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﺎﮐﻨﺎﻥ ﺯﻣﻴﻦ ﻣﻠﻞ ﻭ ﺍﻗﻮﺍﻡ‬ ‫ﺯﻣﻴﻦ ﺭﺍ ّ‬

‫ﺳﺎﺋﺮﻩ ﭼﻮﻥ ﺍﻣﻢ ﺍﺭﻭﭘﺎ ﻭ ﺍﻗﺼﻰ ﺑﻼﺩ ﺁﺳﻴﺎﺳﺖ ﮐﻪ ﭼﻮﻥ ﻣﻼﺣﻈﻪ‬

‫ﺑﮑﻠﻰ ﺗﻐﻴﻴﺮ ﮐﺮﺩﻩ ﻭ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺭﺍ ﺗﺮﮎ‬ ‫ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺍﺧﻼﻕ ﺍﺳﻼﻡ ّ‬

‫ﺣﻤﻴﺖ ﻭ ﻏﻴﺮﺕ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺖ ﺍﺧﻼﻕ ﺗﺒﺪﻳﻞ‬ ‫ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﻓﻀﺎﺋﻞ ﻭ‬ ‫ّ‬

‫ﻣﻠﺖ ﺍﺳﻼﻡ ﺣﺎﺻﻞ‬ ‫ﻳﺎﻓﺖ ﺧﻮﺷﻰ ﻭ ﺷﺎﺩﻯ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﻓﺴﺎﺩ ﺍﺧﻼﻕ ﺩﺭ ّ‬ ‫ﻗﻀﻴﻪ ﺩﺭ ﮐﻤﺎﻝ‬ ‫ﮔﺸﺖ ﻣﻐﻠﻮﺏ ﺍﻗﻮﺍﻡ ﺳﺎﺋﺮﻩ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﭼﻨﺎﻧﭽﻪ ﺍﻳﻦ‬ ‫ّ‬

‫ﻣﻠﺖ ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ﻭﺿﻮﺡ ﻇﺎﻫﺮ ﺷﺪ ‪ .‬ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﺪ ﮐﻪ ﺍﻳﻦ ّ‬ ‫ﺩﺭﺟﮥ ﺍﻗﺘﺪﺍﺭ ﺑﻮﺩ ﺣﺎﻝ ﭼﮕﻮﻧﻪ ﺍﺳﻴﺮ ﻭ ﺫﻟﻴﻞ ﮔﺸﺘﻪ ﻭ ﺍﻗﻮﺍﻡ ﺳﺎﺋﺮﻩ‬

‫ﻧﺰﺩ ﻳﮑﺪﻳﮕﺮ ﻫﺪﺍﻳﺎ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻳﻌﻨﻰ ﻣﻌﺎﻭﻧﺖ ﻳﮑﺪﻳﮕﺮ ﻧﻤﻮﺩﻧﺪ ﺯﻳﺮﺍ ﺍﻳﻦ‬ ‫ﻣﻌﺬﺏ ﺳﺎﺧﺘﻨﺪ ﻳﻌﻨﻰ ﻣﻠﻞ ﻭ ﺍﻗﻮﺍﻡ ﺳﺎﺋﺮﮤ‬ ‫ﺩﻭ ﻧﺒﻰ ﺳﺎﮐﻨﺎﻥ ﺯﻣﻴﻦ ﺭﺍ ّ‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ﺭﺍ ﻏﺎﻟﺐ ﺷﺪﻧﺪ ﻭ ﻣﻐﻠﻮﺏ ﻧﻤﻮﺩﻧﺪ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺑﻌﺪ ﺍﺯ ﺳﻪ ﺭﻭﺯ‬ ‫ﺹ ‪٤٣‬‬

‫ﻭ ﻧﻴﻢ ﺭﻭﺡ ﺣﻴﺎﺕ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺪﻳﺸﺎﻥ ﺩﺭ ﺁﻣﺪ ﮐﻪ ﺑﺮ ﭘﺎﻫﺎﻯ ﺧﻮﺩ‬ ‫ﺍﻳﺴﺘﺎﺩﻧﺪ ﻭ ﺑﻴﻨﻨﺪﮔﺎﻥ ﺍﻳﺸﺎﻧﺮﺍ ﺧﻮﻓﻰ ﻋﻈﻴﻢ ﻓﺮﻭ ﮔﺮﻓﺖ "‪ .‬ﺳﻪ ﺭﻭﺯ ﻭ ﻧﻴﻢ‬

‫ﻳﻌﻨﻰ ‪ ١٢٦٠‬ﺳﺎﻝ ﭼﻨﺎﻧﮑﻪ ﺗﻔﺼﻴﻠﺶ ﺍﺯ ﭘﻴﺶ ﮔﺬﺷﺖ ﺁﻥ ﺩﻭ ﺷﺨﺺ‬ ‫ﮐﻪ ﺟﺴﻤﺸﺎﻥ ﺑﻰ ﺭﻭﺡ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﻳﻌﻨﻰ ﺗﻌﺎﻟﻴﻢ ﻭ ﺷﺮﻳﻌﺘﻰ ﮐﻪ ﺣﻀﺮﺕ‬ ‫ﻣﺤﻤﺪ ﺗﺄﺳﻴﺲ ﻭ ﺣﻀﺮﺕ ﻋﻠﻰ ﺗﺮﻭﻳﺞ ﮐﺮﺩﻩ ﺑﻮﺩ ﻭ ﺣﻘﻴﻘﺘﺸﺎﻥ ﺍﺯ ﻣﻴﺎﻥ‬ ‫ّ‬

‫ﺭﻓﺘﻪ ﺑﻮﺩ ﻭ ﺻﻮﺭﺗﻰ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺑﻮﺩ ﺩﻭﺑﺎﺭﻩ ﺭﻭﺣﻰ ﺑﺂﻥ ﺟﺴﺪ ﺁﻣﺪ ﻳﻌﻨﻰ‬ ‫ﺁﻥ ﺍﺳﺎﺱ ﻭ ﺗﻌﺎﻟﻴﻢ ﺩﻭﺑﺎﺭﻩ ﺗﺄﺳﻴﺲ ﺷﺪ ﻳﻌﻨﻰ ﺭﻭﺣﺎﻧﻴّﺎﺕ ﺷﺮﻳﻌﺔ‬

‫ﻣﺤﺒﺔﺍ‪ ‬ﮐﻪ ﺑﺒﻐﻀﺎء‬ ‫ﺑﺠﺴﻤﺎﻧﻴﺎﺕ ﻭ ﻓﻀﺎﺋﻠﻰ ﮐﻪ ﺑﺮﺫﺍﺋﻞ ﻭ‬ ‫ﺍ‪ ‬ﮐﻪ‬ ‫ّ‬ ‫ّ‬

‫ﻧﻮﺭﺍﻧﻴﺘﻰ ﮐﻪ ﺑﻈﻠﻤﺎﺕ ﻭ ﺍﺧﻼﻕ ﺭﺣﻤﺎﻧﻰ ﮐﻪ ﺑﺸﻴﻄﺎﻧﻰ ﻭ ﻋﺪﻟﻰ ﮐﻪ ﺑﻈﻠﻢ‬ ‫ﻭ‬ ‫ّ‬

‫ﻭ ﺭﺣﻤﺘﻰ ﮐﻪ ﺑﺒﻐﺾ ﻭ ﺻﺪﻗﻰ ﮐﻪ ﺑﮑﺬﺏ ﻭ ﻫﺪﺍﻳﺘﻰ ﮐﻪ ﺑﻀﻼﻟﺖ ﻭ‬

‫ﻧﻔﺴﺎﻧﻴﻪ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺑﻮﺩ ﺑﻌﺪ ﺍﺯ ﺳﻪ ﺭﻭﺯ ﻭ ﻧﻴﻢ ﮐﻪ‬ ‫ﻃﻬﺎﺭﺗﻰ ﮐﻪ ﺑﺸﻬﻮﺍﺕ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﻭ‬ ‫ﺑﺎﺻﻄﻼﺡ ﮐﺘﺐ ّ‬ ‫ﻣﻘﺪﺳﻪ ‪ ١٢٦٠‬ﺳﺎﻟﺴﺖ ﺩﻭﺑﺎﺭﻩ ﺁﻥ ﺗﻌﺎﻟﻴﻢ ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺑﻈﻬﻮﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﻭ ﻓﻴﻮﺿﺎﺕ‬ ‫ﻓﻀﺎﺋﻞ ﻭ ﮐﻤﺎﻻﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻗﺪﻭﺱ ﺗﺠﺪﻳﺪ ﺷﺪ ﻭ ﻧﻔﺤﺎﺕ ﻗﺪﺱ ﻭﺯﻳﺪ ﻭ ﺍﻧﻮﺍﺭ‬ ‫ﺗﺒﻌﻴﺖ ﺟﻨﺎﺏ ّ‬ ‫ﻭ ّ‬

‫ﺣﻘﻴﻘﺖ ﺗﺎﺑﻴﺪ ﻭ ﻣﻮﺳﻢ ﺑﻬﺎﺭ ﺟﺎﻥ ﭘﺮﻭﺭ ﺭﺳﻴﺪ ﻭ ﺻﺒﺢ ﻫﺪﺍﻳﺖ ﺩﻣﻴﺪ ﺁﻥ‬ ‫ﻣﺆﺳﺲ‬ ‫ﺩﻭ ﺟﺴﻢ ﺑﻰ ﺟﺎﻥ ﺩﻭﺑﺎﺭﻩ ﺯﻧﺪﻩ ﺷﺪﻧﺪ ﻭ ﺍﻳﻦ ﺩﻭ ﺑﺰﺭﮔﻮﺍﺭ ﻳﮑﻰ ّ‬

‫ﻣﺮﻭﺝ ﻗﻴﺎﻡ ﮐﺮﺩﻧﺪ ﻭ ﺩﻭ ﭼﺮﺍﻏﺪﺍﻥ ﺑﻮﺩﻧﺪ ﺯﻳﺮﺍ ﺑﻨﻮﺭ ﺣﻘﻴﻘﺖ‬ ‫ﻭ ﺩﻳﮕﺮﻯ ّ‬

‫ﺟﻬﺎﻧﺮﺍ ﺭﻭﺷﻦ ﻧﻤﻮﺩﻧﺪ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺁﻭﺍﺯﻯ ﺍﺯ ﺁﺳﻤﺎﻥ ﺷﻨﻴﺪﻧﺪ ﮐﻪ‬

‫ﺑﺪﻳﺸﺎﻥ ﻣﻴﮕﻮﻳﺪ ﺑﺎﻳﻨﺠﺎ ﺻﻌﻮﺩ ﻧﻤﺎﺋﻴﺪ ﭘﺲ ﺩﺭ ﺍﺑﺮ ﺑﺂﺳﻤﺎﻥ ﺑﻠﻨﺪ ﺷﺪﻧﺪ "‬

‫ﺣﻖ ﺭﺍ ﺍﺯ ﺁﺳﻤﺎﻥ ﭘﻨﻬﺎﻥ ﺷﻨﻴﺪﻧﺪ ﮐﻪ ﺁﻧﭽﻪ ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ‬ ‫ﻳﻌﻨﻰ ﻧﺪﺍﻯ ّ‬

‫ﺣﻖ ﺭﺍ‬ ‫ﺍﺯ ﺗﻌﻠﻴﻢ ﻭ ﺗﺒﺸﻴﺮ ﻣﺠﺮﻯ ﺩﺍﺷﺘﻴﺪ ﻭ ﭘﻴﺎﻡ ﻣﺮﺍ ﺑﺨﻠﻖ ﺭﺳﺎﻧﻴﺪﻳﺪ ﻭ ﻧﺪﺍﻯ ّ‬

‫ﺑﻠﻨﺪ ﻧﻤﻮﺩﻳﺪ ﻭ ﺗﮑﺎﻟﻴﻒ ﺧﻮﺩ ﺭﺍ ﻣﺠﺮﻯ ﺩﺍﺷﺘﻴﺪ ﺣﺎﻝ ﺑﺎﻳﺪ ﻣﺎﻧﻨﺪ ﻣﺴﻴﺢ‬

‫ﺟﺎﻧﺮﺍ ﻓﺪﺍﻯ ﺟﺎﻧﺎﻥ ﮐﻨﻴﺪ ﻭ ﺷﻬﻴﺪ ﮔﺮﺩﻳﺪ ﻭ ﺁﻥ ﺁﻓﺘﺎﺏ ﺣﻘﻴﻘﺖ ﻭ ﻗﻤﺮ‬ ‫ﻫﺪﺍﻳﺖ ﻫﺮ ﺩﻭ ﻣﺎﻧﻨﺪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﺍﻓﻖ ﺷﻬﺎﺩﺕ ﮐﺒﺮﻯ ﻏﺮﻭﺏ‬

‫ﻧﻤﻮﺩﻩ ﺑﺂﺳﻤﺎﻥ ﻣﻠﮑﻮﺕ ﺻﻌﻮﺩ ﻧﻤﻮﺩﻧﺪ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﺩﺷﻤﻨﺎﻧﺸﺎﻥ‬ ‫ﺹ ‪٤٤‬‬

‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﻳﺪﻧﺪ " ﻳﻌﻨﻰ ﺩﺷﻤﻨﺎﻥ ﺍﻳﺸﺎﻥ ﺑﺴﻴﺎﺭﻯ ﺑﻌﺪ ﺍﺯ ﺷﻬﺎﺩﺕ‬

‫ﺳﻤﻮ ﻣﻨﻘﺒﺖ ﺍﻳﺸﺎﻧﺮﺍ ﻧﻤﻮﺩﻧﺪ ﻭ ﺷﻬﺎﺩﺕ ﺑﺮ ﻋﻈﻤﺖ‬ ‫ﻋﻠﻮ ﻣﻨﺰﻟﺖ ﻭ‬ ‫ّ‬ ‫ﻣﺸﺎﻫﺪﮤ ّ‬ ‫ﻭ ﮐﻤﺎﻻﺕ ﺁﻧﺎﻥ ﺩﺍﺩﻧﺪ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﺩﺭ ﻫﻤﺎﻥ ﺳﺎﻋﺖ ﺯﻟﺰﻟﮥ ﻋﻈﻴﻢ‬ ‫ﺣﺎﺩﺙ ﮔﺸﺖ ﮐﻪ ﺩﻩ ﻳﮏ ﺍﺯ ﺷﻬﺮ ﻣﻨﻬﺪﻡ ﮔﺮﺩﻳﺪ ﻭ ﻫﻔﺖ ﻫﺰﺍﺭ ﻧﻔﺮ ﺍﺯ‬

‫ﺯﻟﺰﻟﻪ ﻫﻼﮎ ﺷﺪﻧﺪ " ﺍﻳﻦ ﺯﻟﺰﻟﻪ ﺩﺭ ﺷﻴﺮﺍﺯ ﺑﻌﺪ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ‬ ‫ﺍﻋﻠﻰ ﻭﺍﻗﻊ ﮔﺮﺩﻳﺪ ﮐﻪ ﺷﻬﺮ ﺯﻳﺮ ﻭ ﺯﺑﺮ ﺷﺪ ﻭ ﻧﻔﻮﺱ ﺑﺴﻴﺎﺭﻯ ﻫﻼﮎ‬

‫ﺷﺪﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺿﻄﺮﺍﺏ ﺷﺪﻳﺪ ﺍﺯ ﺍﻣﺮﺍﺽ ﻭ ﻭﺑﺎ ﻭ ﻗﺤﻂ ﻭ ﻏﻼ‬

‫ﻭ ﺟﻮﻉ ﻭ ﺍﺑﺘﻼ ﺣﺎﺻﻞ ﮔﺸﺖ ﮐﻪ ﻣﺜﻞ ﻭ ﻣﺎﻧﻨﺪ ﻧﺪﺍﺷﺖ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫"ﻭ ﺑﺎﻗﻰ ﻣﺎﻧﺪﮔﺎﻥ ﺗﺮﺳﺎﻥ ﮔﺸﺘﻪ ﺧﺪﺍﻯ ﺁﺳﻤﺎﻧﺮﺍ ﺗﻤﺠﻴﺪ ﮐﺮﺩﻧﺪ "‪ .‬ﭼﻮﻥ‬ ‫ﺯﻟﺰﻟﻪ ﺩﺭ ﻓﺎﺭﺱ ﻭﺍﻗﻊ ﺟﻤﻴﻊ ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ ﺷﺐ ﻭ ﺭﻭﺯ ﻧﺎﻟﻪ ﻭ ﻓﻐﺎﻥ‬

‫ﻣﻴﻨﻤﻮﺩﻧﺪ ﻭ ﺑﺘﻤﺠﻴﺪ ﻭ ﺗﺴﺒﻴﺢ ﻣﺸﻐﻮﻝ ﻭ ﭼﻨﺎﻥ ﺧﺎﺋﻒ ﻭ ﻣﻀﻄﺮﺏ ﺑﻮﺩﻧﺪ‬ ‫ﮐﻪ ﺷﺒﻬﺎ ﺧﻮﺍﺏ ﻭ ﺭﺍﺣﺖ ﻧﺪﺍﺷﺘﻨﺪ ‪ .‬ﭘﺲ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭﺍﻯ ﺩﻭﻡ ﺩﺭ‬ ‫ﺍﻭﻝ ﻇﻬﻮﺭ‬ ‫ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﺍﻳﻨﮏ ﻭﺍﻯ ﺳﻮﻡ ﺑﺰﻭﺩﻯ ﻣﻴﺂﻳﺪ " ﻭﺍﻯ ّ‬

‫ﺍﻟﺴﻼﻡ ﻭﺍﻯ ﺩﻭﻡ ﺣﻀﺮﺕ ﺍﻋﻠﻰ‬ ‫ﺣﻀﺮﺕ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍ‪ ‬ﻋﻠﻴﻪ ّ‬ ‫ّ‬

‫ﺭﺏ ﺟﻨﻮﺩ‬ ‫ﻟﻪ ﺍﻟﻤﺠﺪ ﻭ ّ‬ ‫ﺍﻟﺜﻨﺎء ﻭﺍﻯ ﺳﻮﻡ ﻳﻮﻡ ﻋﻈﻴﻢ ﺍﺳﺖ ﮐﻪ ﻳﻮﻡ ﻇﻬﻮﺭ ّ‬

‫ﺗﺠﻠﻰ ﺟﻤﺎﻝ ﻣﻮﻋﻮﺩ ﺍﺳﺖ ﻭ ﺑﻴﺎﻥ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﮐﺘﺎﺏ ﺣﺰﻗﻴﺎﻝ‬ ‫ﻭ ّ‬

‫ﻓﺼﻞ ﺳﻰﺍﻡ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﮐﻼﻡ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﻣﻦ‬ ‫ﻧﺒﻮﺕ ﮐﺮﺩﻩ ﺑﮕﻮ ﺧﺪﺍﻭﻧﺪ ﻳﻬﻮﻩ ﭼﻨﻴﻦ‬ ‫ﻧﺎﺯﻝ ﺷﺪﻩ ﮔﻔﺖ ﺍﻯ ﭘﺴﺮ ﺍﻧﺴﺎﻥ ّ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﺪ ﻭﻟﻮﻟﻪ ﮐﻨﻴﺪ ﻭ ﺑﮕﻮﺋﻴﺪ ﻭﺍﻯ ﺑﺮ ﺁﻧﺮﻭﺯ ﺯﻳﺮﺍ ﮐﻪ ﺁﻧﺮﻭﺯ‬

‫ﻧﺰﺩﻳﮑﺴﺖ ﻭ ﺭﻭﺯ ﺧﺪﺍﻭﻧﺪ ﻧﺰﺩﻳﮑﺴﺖ "‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺭﻭﺯ ﻭﺍﻯ‬ ‫ﺭﻭﺯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﺯﻳﺮﺍ ﺩﺭ ﺁﻧﺮﻭﺯ ﻭﺍﻯ ﺑﺮ ﻏﺎﻓﻼﻧﺴﺖ ﻭﺍﻯ ﺑﺮ‬

‫ﮔﻨﻪ ﮐﺎﺭﺍﻧﺴﺖ ﻭﺍﻯ ﺑﺮ ﺟﺎﻫﻼﻧﺴﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻭﺍﻯ ﺩﻭﻡ ﺩﺭ‬

‫ﮔﺬﺷﺖ ﺍﻳﻨﮏ ﻭﺍﻯ ﺳﻮﻡ ﺑﺰﻭﺩﻯ ﻣﻴﺂﻳﺪ ﻭ ﺍﻳﻦ ﻭﺍﻯ ﺳﻮﻡ ﺭﻭﺯ ﻇﻬﻮﺭ‬

‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮐﺴﺖ ﻳﻮﻡ ﺍ‪ ‬ﺍﺳﺖ ﻭ ﻧﺰﺩﻳﮑﺴﺖ ﺑﻴﻮﻡ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ‪.‬‬ ‫ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﻓﺮﺷﺘﮥ ﻫﻔﺘﻢ ﺑﻨﻮﺍﺧﺖ ﮐﻪ ﻧﺎﮔﺎﻩ ﺻﺪﺍﻫﺎﻯ ﺑﻠﻨﺪ ﺩﺭ‬ ‫ﺹ ‪٤٥‬‬

‫ﺁﺳﻤﺎﻥ ﻭﺍﻗﻊ ﺷﺪﻩ ﮐﻪ ﻣﻴﮕﻔﺘﻨﺪ ﺳﻠﻄﻨﺖ ﺟﻬﺎﻥ ﺍﺯ ﺁﻥ ﺧﺪﺍﻭﻧﺪ ﻣﺎ ﻭ‬

‫ﺍﻻﺑﺎﺩ ﺣﮑﻤﺮﺍﻧﻰ ﺧﻮﺍﻫﺪ ﮐﺮﺩ "‪ .‬ﺁﻥ ﻓﺮﺷﺘﻪ ﺍﻧﺴﺎﻧﺴﺖ‬ ‫ﻣﺴﻴﺢ ﺍﻭ ﺷﺪ ﻭ ﺗﺎ ﺍﺑﺪ ٓ‬ ‫ﻣﺘﺼﻒ ﮐﻪ ﺑﺨﻠﻖ ﻭ ﺧﻮﻯ ﻓﺮﺷﺘﮕﺎﻥ ﻣﺒﻌﻮﺙ ﺷﻮﺩ‬ ‫ﮐﻪ ﺑﺼﻔﺎﺕ‬ ‫ﻣﻠﮑﻮﺗﻴﻪ ّ‬ ‫ّ‬

‫ﻭ ﻧﺪﺍﻫﺎﺋﻰ ﺑﻠﻨﺪ ﺷﻮﺩ ﮐﻪ ﻇﻬﻮﺭ ﻣﻈﻬﺮ ﺍﻟﻬﻰ ﻧﺸﺮ ﻭ ﺍﻋﻼﻥ ﺷﻮﺩ ﮐﻪ‬

‫ﺭﺏ ﺟﻨﻮﺩ ﺍﺳﺖ ﻭ ﺩﻭﺭﻩ ﺩﻭﺭﮤ ﺭﺣﻤﺎﻧﻰ ﺣﻀﺮﺕ ﭘﺮﻭﺭﺩﮔﺎﺭ‬ ‫ﻳﻮﻡ ﻇﻬﻮﺭ ّ‬

‫ﻭ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ ﻭ ﺻﺤﻒ ﺍﻧﺒﻴﺎ ﻣﻮﻋﻮﺩ ﻭ ﻣﺬﮐﻮﺭ ﮐﻪ ﺩﺭ ﺁﻥ ﻳﻮﻡ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺗﺸﮑﻴﻞ ﻣﻴﺸﻮﺩ ﻭ ﺟﻬﺎﻥ ﺗﺠﺪﻳﺪ ﻣﻴﮕﺮﺩﺩ‬ ‫ﺍﻟﻬﻴﮥ‬ ‫ّ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺳﻠﻄﻨﺖ ّ‬

‫ﻭ ﺭﻭﺡ ﺟﺪﻳﺪﻯ ﺩﺭ ﺟﺴﻢ ﺍﻣﮑﺎﻥ ﺩﻣﻴﺪﻩ ﻣﻴﺸﻮﺩ ﻭ ﻣﻮﺳﻢ ﺑﻬﺎﺭ ﺍﻟﻬﻰ‬

‫ﺁﻳﺪ ﺍﺑﺮ ﺭﺣﻤﺖ ﺑﺒﺎﺭﺩ ﻭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺑﺘﺎﺑﺪ ﻭ ﻧﺴﻴﻢ ﺟﺎﻥ ﭘﺮﻭﺭ ﺑﻮﺯﺩ‬

‫ﻭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻗﻤﻴﺺ ﺗﺎﺯﻩ ﺩﺭ ﺑﺮ ﻧﻤﺎﻳﺪ ﺭﻭﻯ ﺯﻣﻴﻦ ﺑﻬﺸﺖ ﺑﺮﻳﻦ ﮔﺮﺩﺩ‬ ‫ﻋﺎﻟﻢ ﺑﺸﺮ ﺗﺮﺑﻴﺖ ﺷﻮﺩ ﺟﻨﮓ ﻭ ﺟﺪﺍﻝ ﻭ ﻧﺰﺍﻉ ﻭ ﻓﺴﺎﺩ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺧﻴﺰﺩ‬

‫ﻣﺤﺒﺖ‬ ‫ﻭ ﺭﺍﺳﺘﻰ ﻭ ﺩﺭﺳﺘﻰ ﻭ ﺁﺷﺘﻰ ﻭ ﺧﺪﺍ ﭘﺮﺳﺘﻰ ﺑﻤﻴﺎﻥ ﺁﻳﺪ ﻭ ﺍﻟﻔﺖ ﻭ‬ ‫ّ‬

‫ﺍﻻﺑﺎﺩ ﺣﮑﻤﺮﺍﻧﻰ ﺧﻮﺍﻫﺪ‬ ‫ﻭ ﻳﮕﺎﻧﮕﻰ ﺟﻬﺎﻧﺮﺍ ﺍﺣﺎﻃﻪ ﮐﻨﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺗﺎ ﺍﺑﺪ ٓ‬

‫ﺍﺑﺪﻳﻪ ﺗﺸﮑﻴﻞ ﻣﻴﺸﻮﺩ ﻭ ﺁﻥ ﻳﻮﻡ ﺍ‪ ‬ﺍﺳﺖ ‪.‬‬ ‫ﺭﻭﺣﺎﻧﻴﮥ‬ ‫ﮐﺮﺩ ﻳﻌﻨﻰ ﺳﻠﻄﻨﺖ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻳﺎﻡ ﻣﺴﻴﺢ ﺑﻮﺩﻩ‬ ‫ﺍﻳﺎﻡ ﻣﻮﺳﻰ ﺑﻮﺩﻩ ّ‬ ‫ﺍﻳﺎﻣﻰ ﮐﻪ ﺁﻣﺪﻩ ﻭ ﺭﻓﺘﻪ ﺍﺳﺖ ّ‬ ‫ﺯﻳﺮﺍ ﺟﻤﻴﻊ ّ‬ ‫ﺍﻣﺎ ﺁﻥ ﻳﻮﻡ ﻳﻮﻡ‬ ‫ﺍﻳﺎﻡ ﺳﺎﺋﺮ ﺍﻧﺒﻴﺎ ﺑﻮﺩﻩ ّ‬ ‫ﺍﻳﺎﻡ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻮﺩﻩ ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬ ‫ّ‬

‫ﺍ‪ ‬ﺍﺳﺖ ﺯﻳﺮﺍ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺩﺭ ﻧﻬﺎﻳﺖ ﺣﺮﺍﺭﺕ ﻭ ﺍﺷﺮﺍﻕ ﻃﻠﻮﻉ‬ ‫ﺧﻮﺍﻫﺪ ﮐﺮﺩ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﺁﻥ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﭘﻴﺮ ﮐﻪ ﺩﺭ ﺣﻀﻮﺭ‬

‫ﺧﺪﺍ ﺑﺮ ﺗﺨﺘﻬﺎﻯ ﺧﻮﺩ ﻧﺸﺴﺘﻪﺍﻧﺪ ﺑﺮﻭﻯ ﺩﺭ ﺍﻓﺘﺎﺩﻩ ﺧﺪﺍ ﺭﺍ ﺳﺠﺪﻩ ﮐﺮﺩﻧﺪ‬ ‫ﻭ ﮔﻔﺘﻨﺪ ﺗﺮﺍ ﺷﮑﺮ ﺍﻯ ﺧﺪﺍﻭﻧﺪ ﺧﺪﺍﻯ ﻗﺎﺩﺭ ﻣﻄﻠﻖ ﮐﻪ ﻫﺴﺘﻰ ﻭ ﺑﻮﺩﻯ‬

‫ﻗﻮﺕ ﻋﻈﻴﻤﻪ ﺑﺪﺳﺖ ﮔﺮﻓﺘﻪ ﺑﺴﻠﻄﻨﺖ ﭘﺮﺩﺍﺧﺘﻰ "‪.‬‬ ‫ﻭ ﺧﻮﺍﻫﻰ ﺁﻣﺪ ﺯﻳﺮﺍ ﮐﻪ ّ‬

‫ﺍﻳﺎﻡ ﺣﻀﺮﺕ‬ ‫ﻭ ﺩﺭ ﻫﺮ ﺩﻭﺭﻯ ﺍﻭﺻﻴﺎ ﻭ ﺍﺻﻔﻴﺎ ﺩﻭﺍﺯﺩﻩ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﺩﺭ ّ‬

‫ﻳﻌﻘﻮﺏ ﺩﻭﺍﺯﺩﻩ ﭘﺴﺮ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﺍﻳّﺎﻡ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺩﻭﺍﺯﺩﻩ ﻧﻘﻴﺐ‬

‫ﺍﻳﺎﻡ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﻭﺍﺯﺩﻩ ﺣﻮﺍﺭﻯ ﺑﻮﺩﻧﺪ‬ ‫ﺭﺅﺳﺎﻯ ﺍﺳﺒﺎﻁ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ّ‬

‫ﻣﺤﻤﺪ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻡ ﺑﻮﺩﻧﺪ ‪ .‬ﻭ ﻟﮑﻦ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ‬ ‫ﺍﻳﺎﻡ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﻭ ﺩﺭ ّ‬ ‫ﺹ ‪٤٦‬‬ ‫ﺍﻋﻈﻢ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﻧﻔﺮ ﻫﺴﺘﻨﺪ ﺩﻭ ﺑﺮﺍﺑﺮ ﺟﻤﻴﻊ ﺯﻳﺮﺍ ﻋﻈﻤﺖ ﺍﻳﻦ ﻇﻬﻮﺭ‬

‫ﻣﻘﺪﺳﻪ ﺩﺭ ﺣﻀﻮﺭ ﺧﺪﺍ ﺑﺮ ﺗﺨﺘﻬﺎﻯ ﺧﻮﺩ‬ ‫ﭼﻨﻴﻦ ﺍﻗﺘﻀﺎ ﻧﻤﺎﻳﺪ ﺍﻳﻦ ﻧﻔﻮﺱ ّ‬ ‫ﺍﺑﺪﻳﻪ ﻣﻴﮑﻨﻨﺪ ﻭ ﺍﻳﻦ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﻧﻔﻮﺱ‬ ‫ﻧﺸﺴﺘﻪﺍﻧﺪ ﻳﻌﻨﻰ ﺳﻠﻄﻨﺖ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ ﺍﺳﺘﻘﺮﺍﺭ ﺩﺍﺭﻧﺪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ‬ ‫ﺑﺰﺭﮔﻮﺍﺭ ﻫﺮ ﭼﻨﺪ ﺑﺮ ﺳﺮﻳﺮ ﺳﻠﻄﻨﺖ‬ ‫ّ‬

‫ﮐﻠﻰ ﺳﺎﺟﺪﻧﺪ ﻭ ﺧﺎﺿﻊ ﻭ ﺧﺎﺷﻊ ﻭ ﮔﻮﻳﻨﺪ ﮐﻪ ﺗﺮﺍ ﺷﮑﺮ‬ ‫ﺑﺂﻥ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ّ‬

‫ﻣﻴﮑﻨﻴﻢ " ﺍﻯ ﺧﺪﺍﻭﻧﺪ ﻗﺎﺩﺭ ﻣﻄﻠﻖ ﮐﻪ ﺑﻮﺩﻯ ﻭ ﻫﺴﺘﻰ ﻭ ﺧﻮﺍﻫﻰ ﺁﻣﺪ‬ ‫ﻗﻮﺕ ﻋﻈﻴﻢ ﺧﻮﺩ ﺭﺍ ﺑﺪﺳﺖ ﮔﺮﻓﺘﻪ ﺑﺴﻠﻄﻨﺖ ﭘﺮﺩﺍﺧﺘﻰ " ﻳﻌﻨﻰ‬ ‫ﺯﻳﺮﺍ ّ‬

‫ﺗﻌﻠﻴﻤﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﺘﻤﺎﻣﻪ ﺍﺟﺮﺍ ﺧﻮﺍﻫﻰ ﮐﺮﺩ ﻭ ﺟﻤﻴﻊ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﺭﺍ‬ ‫ﻇﻞ ﺧﻮﻳﺶ ﺟﻤﻊ ﺧﻮﺍﻫﻰ ﻧﻤﻮﺩ ﻭ ﺗﻤﺎﻡ ﺑﺸﺮ ﺭﺍ ﺩﺭ ﺳﺎﻳﮥ ﻳﮏ ﺧﻴﻤﻪ‬ ‫ﺩﺭ ّ‬

‫ﺧﻮﺍﻫﻰ ﺁﻭﺭﺩ ‪ .‬ﻭ ﻫﺮ ﭼﻨﺪ ﺳﻠﻄﻨﺖ ﺩﺍﺋﻤﴼ ‪ ‬ﺑﻮﺩﻩ ﻭ ﻫﻤﻴﺸﻪ ﺧﺪﺍ ﺳﻠﻄﻨﺖ‬

‫ﺩﺍﺷﺘﻪ ﻭ ﺩﺍﺭﺩ ﻭ ﻟﮑﻦ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻘﺼﺪ ﺳﻠﻄﻨﺖ ﻣﻈﻬﺮ ﻧﻔﺲ ﺍﻭﺳﺖ ﮐﻪ‬

‫ﺟﻤﻴﻊ ﺍﺣﮑﺎﻡ ﻭ ﺗﻌﺎﻟﻴﻤﻰ ﮐﻪ ﺭﻭﺡ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﺣﻴﺎﺕ ﺍﺑﺪﻳﺴﺖ ﺍﺟﺮﺍ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺟﻬﺎﻧﺮﺍ ﺑﮕﺸﺎﻳﺪ ﻧﻪ ﺑﺠﻨﮓ‬ ‫ﮐﻠﻰ ﺑﻘﻮﺍﻯ‬ ‫ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﻭ ﺁﻥ ﻣﻈﻬﺮ ّ‬ ‫ّ‬

‫ﻭ ﺟﺪﺍﻝ ﻭ ﺑﺼﻠﺢ ﻭ ﺳﻼﻡ ﺑﻴﺎﺭﺍﻳﺪ ﻧﻪ ﺑﺴﻴﻒ ﻭ ﺳﻨﺎﻥ ﻭ ﺍﻳﻦ ﺳﻠﻄﻨﺖ‬

‫ﺣﺮﺑﻴﻪ ﻭ ﺍﻳﻦ ﺗﻌﺎﻟﻴﻢ‬ ‫ﺑﻘﻮﺕ‬ ‫ﺍﻟﻬﻴﻪ ﺭﺍ‬ ‫ّ‬ ‫ﺑﻤﺤﺒﺖ ﺻﺤﻴﺤﻪ ﺗﺄﺳﻴﺲ ﮐﻨﺪ ﻧﻪ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﺭﺍ ﺑﻤﻬﺮﺑﺎﻧﻰ ﻭ ﺻﻼﺡ ﺗﺮﻭﻳﺞ ﻧﻤﺎﻳﺪ ﻧﻪ ﺑﺪﺭﺷﺘﻰ ﻭ ﺳﻼﺡ ﻭ ﭼﻨﺎﻥ‬ ‫ّ‬ ‫ﺗﺮﺑﻴﺖ ﮐﻨﺪ ﮐﻪ ﺍﻣﻢ ﻭ ﻣﻠﻞ ﻫﺮ ﭼﻨﺪ ﺩﺭ ﺗﺒﺎﻳﻦ ﺍﺣﻮﺍﻝ ﻭ ﺍﺧﺘﻼﻑ‬

‫ﺗﻨﻮﻉ ﺍﺩﻳﺎﻥ ﻭ ﺍﺟﻨﺎﺱ ﻣﺎﻧﻨﺪ ﮔﺮﮒ ﻭ ﺑﺮﻩ ﻭ ﻣﺎﺭ‬ ‫ﻋﺎﺩﺍﺕ ﻭ ﺍﺧﻼﻕ ﻭ ّ‬

‫ﻭ ﻃﻔﻞ ﺷﻴﺮ ﺧﻮﺍﺭﻩ ﻭ ﭘﻠﻨﮓ ﻭ ﺑﺰﻏﺎﻟﻪﺍﻧﺪ ﺑﺎ ﻫﻢ ﻫﻤﺪﻡ ﻭ ﻫﻢ ﺁﻏﻮﺵ ﻭ‬ ‫ﻣﻠﻰ ﺯﺍﺋﻞ‬ ‫ﺑﮑﻠﻰ ﻣﻨﺎﻓﺮﺕ ﺟﻨﺴﻰ ﻭ ﻣﺨﺎﻟﻔﺖ ﺩﻳﻨﻰ ﻭ ﻣﺒﺎﻳﻨﺖ ّ‬ ‫ﻫﻢ ﺭﺍﺯ ﮔﺮﺩﻧﺪ ّ‬

‫ﻇﻞ ﺷﺠﺮﮤ ﻣﺒﺎﺭﮐﻪ ﻧﻬﺎﻳﺖ ﺍﻟﻔﺖ ﻭ ﺍﻟﺘﻴﺎﻡ ﺧﻮﺍﻫﻨﺪ ﻳﺎﻓﺖ ‪ .‬ﺑﻌﺪ‬ ‫ﮐﻞ ﺩﺭ ّ‬ ‫ﻭ ّ‬

‫ﺍﻣﺘﻬﺎ ﺧﺸﻤﻨﺎﮎ ﺷﺪﻧﺪ " ﺯﻳﺮﺍ ﮐﻪ ﺗﻌﺎﻟﻴﻢ ﺗﻮ ﻣﺒﺎﻳﻦ ﻫﻮﺍﻯ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ّ‬

‫ﮐﻞ ﺑﺨﺴﺮﺍﻥ ﻣﺒﻴﻦ‬ ‫ﻧﻔﺴﺎﻧﻰ ﺳﺎﺋﺮ ﻣﻠﻞ ﺑﻮﺩ ‪ "،‬ﻏﻀﺐ ﺗﻮ ﻇﺎﻫﺮ ﮔﺮﺩﻳﺪ " ﻳﻌﻨﻰ ّ‬

‫ﻣﺒﺘﻠﻰ ﺷﺪﻧﺪ ﺯﻳﺮﺍ ﻣﺘﺎﺑﻌﺖ ﻭﺻﺎﻳﺎ ﻭ ﻧﺼﺎﻳﺢ ﻭ ﺗﻌﺎﻟﻴﻢ ﺗﻮ ﻧﻨﻤﻮﺩﻧﺪ ﻭ ﺍﺯ‬

‫ﻓﻴﺾ ﺍﺑﺪﻯ ﺗﻮ ﻣﺤﺮﻭﻡ ﮔﺸﺘﻨﺪ ﻭ ﺍﺯ ﺍﻧﻮﺍﺭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻣﺤﺠﻮﺏ ﺷﺪﻧﺪ ‪.‬‬ ‫ﺹ ‪٤٧‬‬ ‫ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﻭﻗﺖ ﻣﺮﺩﮔﺎﻥ ﺭﺳﻴﺪ ﺗﺎ ﺑﺮ ﺍﻳﺸﺎﻥ ﺩﺍﻭﺭﻯ ﺷﻮﺩ "‬

‫ﻣﺤﺒﺔ ﺍ‪‬‬ ‫ﻳﻌﻨﻰ ﻭﻗﺖ ﺁﻥ ﺭﺳﻴﺪ ﮐﻪ ﻣﺮﺩﮔﺎﻥ ﻳﻌﻨﻰ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺯ ﺭﻭﺡ‬ ‫ّ‬

‫ﺑﺪﻳﻪ ﺑﻰ ﻧﺼﻴﺐ ﻫﺴﺘﻨﺪ ﺑﻌﺪﺍﻟﺖ ﺣﮑﻢ ﺷﻮﻧﺪ‬ ‫ﻣﺤﺮﻭﻡ ﻭ ﺍﺯ ﺣﻴﺎﺕ ّ‬ ‫ﻣﻘﺪﺱ ﺍ ّ‬ ‫ﻳﻌﻨﻰ ﺑﺂﻧﭽﻪ ﺍﺳﺘﺤﻘﺎﻕ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺩﺍﺭﻧﺪ ﻣﺒﻌﻮﺙ ﮔﺮﺩﻧﺪ ﻭ ﺣﻘﻴﻘﺖ‬

‫ﺍﻳﻦ ﺍﺳﺮﺍﺭ ﺭﺍ ﻭﺍﺿﺢ ﮔﺮﺩﺍﻧﻰ ﮐﻪ ﺩﺭ ﭼﻪ ﺩﺭﺟﮥ ﭘﺴﺘﻰ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ‬ ‫ﻫﺴﺘﻨﺪ ﮐﻪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺣﮑﻢ ﺍﻣﻮﺍﺕ ﺩﺍﺭﻧﺪ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺗﺎ ﺑﻨﺪﮔﺎﻥ‬

‫ﻣﻘﺪﺳﺎﻥ ﻭ ﺗﺮﺳﻨﺪﮔﺎﻥ ﻧﺎﻡ ﺧﻮﺩ ﺭﺍ ﭼﻪ ﮐﻮﭼﮏ ﻭ ﭼﻪ‬ ‫ﻳﻌﻨﻰ ﺍﻧﺒﻴﺎ ﻭ ّ‬

‫ﻣﺨﺘﺺ ﺑﮕﺮﺩﺍﻧﻰ‬ ‫ﺑﺰﺭﮒ ﺍﺟﺮﺕ ﺩﻫﻰ " ﻳﻌﻨﻰ ﺗﺎ ﺍﺑﺮﺍﺭ ﺭﺍ ﺑﻔﻀﻞ ﺑﻰ ﻣﻨﺘﻬﻰ‬ ‫ّ‬

‫ﻋﺰﺕ ﻗﺪﻳﻤﻪ ﺩﺭﺧﺸﻨﺪﻩ ﻓﺮﻣﺎﺋﻰ‬ ‫ﻭ ﺁﻧﺎﻧﺮﺍ ﻣﺎﻧﻨﺪ ﺳﺘﺎﺭﻩﻫﺎﻯ ﺁﺳﻤﺎﻧﻰ ﺍﺯ ﺍﻓﻖ ّ‬ ‫ﻣﻮﻓﻖ ﻓﺮﻣﺎﺋﻰ ﮐﻪ ﺭﻭﺷﻨﻰ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴﺖ ﻭ ﺳﺒﺐ‬ ‫ﺑﺮﻭﺵ ﻭ ﺳﻠﻮﮐﻰ ّ‬ ‫ﻋﻠﺖ ﺣﻴﺎﺕ‬ ‫ﺍﺑﺪﻳﻪ ﺩﺭ ﻣﻠﮑﻮﺕ ﻳﺰﺩﺍﻧﻰ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﻫﺪﺍﻳﺖ ﻭ ّ‬ ‫ّ‬

‫ﺑﮑﻠﻰ ﻣﺤﺮﻭﻡ‬ ‫"ﻭ ﻣﻔﺴﺪﺍﻥ ﺯﻣﻴﻦ ﺭﺍ ﻓﺎﺳﺪ ﮔﺮﺩﺍﻧﻰ " ﻳﻌﻨﻰ ﻧﻔﻮﺱ ﻏﺎﻓﻠﻪ ﺭﺍ ّ‬

‫ﮐﻨﻰ ﺯﻳﺮﺍ ﮐﻮﺭﻯ ﮐﻮﺭﺍﻥ ﻇﺎﻫﺮ ﮔﺮﺩﺩ ﻭ ﺑﻴﻨﺎﺋﻰ ﺑﻴﻨﺎﻳﺎﻥ ﺁﺷﮑﺎﺭ ﺷﻮﺩ‬

‫ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﻰ ﺍﻫﻞ ﺿﻼﻟﺖ ﻣﺸﻬﻮﺩ ﺷﻮﺩ ﻭ ﻋﻠﻢ ﻭ ﺩﺍﻧﺎﺋﻰ ﺍﻫﻞ‬ ‫ﻫﺪﺍﻳﺖ ﻭﺍﺿﺢ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﺍﻳﻨﺠﻬﺖ ﻣﻔﺴﺪﺍﻥ ﻓﺎﺳﺪ ﺷﻮﻧﺪ ‪ .‬ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ‬

‫ﻣﻘﺎﻡ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﻗﺪﺱ ﺧﺪﺍ ﺩﺭ ﺁﺳﻤﺎﻥ ﻣﻔﺘﻮﺡ ﮔﺸﺖ " ﻳﻌﻨﻰ ﺍﻭﺭﺷﻠﻴﻢ‬ ‫ﺍﻟﻬﻰ ﭘﻴﺪﺍ ﺷﺪ ﻭ ﻗﺪﺱ ﺍﻻﻗﺪﺍﺱ ﻇﺎﻫﺮ ﮔﺸﺖ ﻗﺪﺱ ﺍﻻﻗﺪﺍﺱ ﺩﺭ‬

‫ﺭﺑﺎﻧﻰ‬ ‫ﺍﺻﻄﻼﺡ ﺍﻫﻞ ﻋﺮﻓﺎﻥ ﺟﻮﻫﺮ ﺷﺮﻳﻌﺖ ﺍﻟﻬﻰ ﻭ ﺗﻌﺎﻟﻴﻢ ﺣﻘﻴﻘﻰ ّ‬

‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﻴﭻ ﺩﻭﺭﻯ ﺍﺯ ﺍﺩﻭﺍﺭ ﺍﻧﺒﻴﺎ ﺗﻐﻴﻴﺮ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ‬

‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﮐﻪ‬ ‫ﺍﺯ ﭘﻴﺶ ﺑﻴﺎﻥ ﺷﺪ ﻭ ﺍﻭﺭﺷﻠﻴﻢ ﺷﺎﻣﻞ ﺣﻘﻴﻘﺖ ﺷﺮﻳﻌﺖ ّ‬

‫ﻗﺪﺱ ﺍﻻﻗﺪﺍﺱ ﺍﺳﺖ ﻭ ﺟﺎﻣﻊ ﺍﺣﮑﺎﻡ ﻭ ﻣﻌﺎﻣﻼﺕ ﻭ ﻋﺒﺎﺩﺍﺕ ﻭ ﻗﻮﺍﻧﻴﻦ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﺍﺳﺖ ﮐﻪ ﺷﻬﺮ ﺍﻭﺭﺷﻠﻴﻢ ﺍﺳﺖ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻭﺭﺷﻠﻴﻢ ﺁﺳﻤﺎﻧﻰ‬ ‫ّ‬ ‫ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﺧﻼﺻﻪ ﭼﻮﻥ ﺩﺭ ﺁﻥ ﺩﻭﺭﻩ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺍﻧﻮﺍﺭ ﺍﻟﻬﻰ ﺩﺭ‬

‫ﻧﻬﺎﻳﺖ ﺳﻄﻮﻉ ﺩﺭﺧﺸﻨﺪﻩ ﮔﺮﺩﺩ ﻟﻬﺬﺍ ﺟﻮﻫﺮ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﺩﺭ ﻋﺎﻟﻢ ﺍﻣﮑﺎﻧﻰ‬ ‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ ﻭ ﻇﻠﻤﺎﺕ ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﻰ ﺯﺍﺋﻞ ﮔﺮﺩﺩ ﺟﻬﺎﻥ ﺟﻬﺎﻥ ﺩﻳﮕﺮ‬ ‫ّ‬ ‫ﺹ ‪٤٨‬‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ ﻟﻬﺬﺍ ﻗﺪﺱ ﺍﻻﻗﺪﺍﺱ ﻇﺎﻫﺮ ﮔﺮﺩﺩ ‪ .‬ﺑﻌﺪ‬ ‫ﺷﻮﺩ ﻭ‬ ‫ّ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﻗﺪﺱ ﺧﺪﺍ ﺩﺭ ﺁﺳﻤﺎﻥ ﻣﻔﺘﻮﺡ ﮔﺸﺖ " ﻳﻌﻨﻰ ﺑﺴﺒﺐ‬ ‫ﺭﺑﺎﻧﻴﻪ ﻭ ﺍﺷﺮﺍﻕ ﺷﻤﺲ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﻇﻬﻮﺭ ﺍﻳﻦ ﺍﺳﺮﺍﺭ ّ ّ‬ ‫ﺍﻧﺘﺸﺎﺭ ﺍﻳﻦ ﺗﻌﺎﻟﻴﻢ ّ‬

‫ﺣﻘﻴﻘﺖ ﺍﺑﻮﺍﺏ ﻓﻼﺡ ﻭ ﻧﺠﺎﺡ ﺩﺭ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﻣﻔﺘﻮﺡ ﮔﺮﺩﺩ ﻭ ﺁﺛﺎﺭ‬

‫ﺳﻤﺎﻭﻳﻪ ﺁﺷﮑﺎﺭ ﺷﻮﺩ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﺗﺎﺑﻮﺕ ﻋﻬﺪ ﻧﺎﻣﮥ‬ ‫ﺧﻴﺮ ﻭ ﺑﺮﮐﺎﺕ‬ ‫ّ‬ ‫ﺍﻭ ﺩﺭ ﻗﺪﺱ ﺍﻭ ﻇﺎﻫﺮ ﺷﺪ " ﻳﻌﻨﻰ ﮐﺘﺎﺏ ﻋﻬﺪ ﺍﻭ ﺩﺭ ﻗﺪﺱ ﺍﻭ‬

‫ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﻟﻮﺡ ﻣﻴﺜﺎﻕ ﺛﺒﺖ ﮔﺮﺩﺩ ﻭ ﻣﻌﺎﻧﻰ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ ﺁﺷﮑﺎﺭ‬

‫ﺷﻮﺩ ﺻﻴﺖ ﺍﻟﻬﻰ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﮔﻴﺮﺩ ﻭ ﺁﻭﺍﺯﮤ ﺍﻣﺮ ﺍ‪ ‬ﺟﻬﺎﻧﮕﻴﺮ ﺷﻮﺩ‬ ‫ﺍﻫﻞ ﻧﻘﺾ ﺧﻮﺍﺭ ﻭ ﺫﻟﻴﻞ ﺷﻮﻧﺪ ﻭ ﺍﻫﻞ ﺛﺒﻮﺕ ﻋﺰﻳﺰ ﻭ ﺟﻠﻴﻞ ﮔﺮﺩﻧﺪ‬

‫ﻣﺘﻤﺴﮑﻨﺪ ﻭ ﺩﺭ ﻣﻴﺜﺎﻕ ﺛﺎﺑﺖ ﻭ ﻣﺴﺘﻘﻴﻢ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﺯﻳﺮﺍ ﺑﮑﺘﺎﺏ ﻋﻬﺪ‬ ‫ّ‬ ‫"ﻭ ﺑﺮﻗﻬﺎ ﻭ ﺻﺪﺍﻫﺎ ﻭ ﺭﻋﺪﻫﺎ ﻭ ﺯﻟﺰﻟﻪ ﻭ ﺗﮕﺮﮒ ﻋﻈﻴﻤﻰ ﺣﺎﺩﺙ ﺷﺪ "‬

‫ﻳﻌﻨﻰ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﮐﺘﺎﺏ ﻋﻬﺪ ﻃﻮﻓﺎﻥ ﻋﻈﻴﻤﻰ ﭘﻴﺪﺍ ﺷﻮﺩ ﻭ ﺑﺮﻕ ﻗﻬﺮ‬

‫ﻭ ﻏﻀﺐ ﺍﻟﻬﻰ ﺩﺭﺧﺸﺪ ﻭ ﺻﺪﺍﻯ ﺭﻋﺪ ﻧﻘﺾ ﻣﻴﺜﺎﻕ ﺑﻠﻨﺪ ﮔﺮﺩﺩ‬

‫ﻭ ﺯﻟﺰﻟﮥ ﺷﺒﻬﺎﺕ ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺗﮕﺮﮒ ﻋﺬﺍﺏ ﺑﺮ ﻧﺎﻗﻀﻴﻦ ﻣﻴﺜﺎﻕ ﺑﺒﺎﺭﺩ‬ ‫ﻣﺪﻋﻴﺎﻥ ﺍﻳﻤﺎﻥ ﺑﻔﺘﻨﻪ ﻭ ﺍﻣﺘﺤﺎﻥ ﺍﻓﺘﻨﺪ ‪.‬‬ ‫ﻭ ّ‬ ‫‪ - ١٢‬ﻳﺐ‬

‫ﺗﻔﺴﻴﺮ ﺍﺻﺤﺎﺡ ﻳﺎﺯﺩﻫﻢ ﺍﺷﻌﻴﺎ‬ ‫ﺍﻭﻝ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﻧﻬﺎﻟﻰ ﺍﺯ ﺗﻨﮥ َﻳ‪‬ﺴﻰ ﺑﻴﺮﻭﻥ‬ ‫ﺍﺻﺤﺎﺡ ﻳﺎﺯﺩﻫﻢ ﺍﺯ ﺍﺷﻌﻴﺎ ﺁﻳﮥ ّ‬

‫ﺁﻣﺪﻩ ﺷﺎﺧﻪ ﺍﻯ ﺍﺯ ﺭﻳﺸﻪ ﻫﺎﻳﺶ ﺧﻮﺍﻫﺪ ﺷﮑﻔﺖ ﻭ ﺭﻭﺡ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﺍﻭ ﻗﺮﺍﺭ‬

‫ﻗﻮﺕ ﻭ ﺭﻭﺡ‬ ‫ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ ﻳﻌﻨﻰ ﺭﻭﺡ ﺣﮑﻤﺖ ﻭ ﻓﻬﻢ ﻭ ﺭﻭﺡ ﻣﺸﻮﺭﺕ ﻭ ّ‬

‫ﻣﻌﺮﻓﺖ ﻭ ﺗﺮﺱ ﺧﺪﺍﻭﻧﺪ ﻭ ﺧﻮﺷﻰ ﺍﻭ ﺩﺭ ﺗﺮﺱ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‬ ‫ﻭ ﻣﻮﺍﻓﻖ ﺭﺅﻳﺖ ﭼﺸﻢ ﺧﻮﺩ ﺩﺍﻭﺭﻯ ﻧﺨﻮﺍﻫﺪ ﻧﻤﻮﺩ ﻭ ﺑﺮ ﻭﻓﻖ ﺳﻤﻊ‬

‫ﺗﻨﺒﻪ ﻧﺨﻮﺍﻫﺪ ﮐﺮﺩ ﺑﻠﮑﻪ ﻣﺴﮑﻴﻨﺎﻧﺮﺍ ﺑﻌﺪﺍﻟﺖ ﺩﺍﻭﺭﻯ‬ ‫ﮔﻮﺷﻬﺎﻯ ﺧﻮﻳﺶ ّ‬ ‫ﺹ ‪٤٩‬‬ ‫ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﻭ ﺑﺠﻬﺖ ﻣﻈﻠﻮﻣﺎﻥ ﺯﻣﻴﻦ ﺑﺮﺍﺳﺘﻰ ﺣﮑﻢ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ ﻭ ﺟﻬﺎﻧﺮﺍ‬ ‫ﺑﻌﺼﺎﻯ ﺩﻫﺎﻥ ﺧﻮﻳﺶ ﺯﺩﻩ ﺷﺮﻳﺮﺍﻧﺮﺍ ﺑﻨﻔﺨﮥ ﻟﺒﻬﺎﻯ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﮐﺸﺖ‬

‫ﻭﮐﻤﺮﺑﻨﺪ ﮐﻤﺮﺵ ﻋﺪﺍﻟﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﮐﻤﺮﺑﻨﺪ ﻣﻴﺎﻧﺶ ﺍﻣﺎﻧﺖ ﻭ ﮔﺮﮒ‬ ‫ﺑﺎ ﺑﺮﻩ ﺳﮑﻮﻧﺖ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ﻭ ﭘﻠﻨﮓ ﺑﺎ ﺑﺰﻏﺎﻟﻪ ﺧﻮﺍﻫﺪ ﺧﻮﺍﺑﻴﺪ ﻭ‬

‫ﮔﻮﺳﺎﻟﻪ ﻭ ﺷﻴﺮ ﻭ ﭘﺮﻭﺍﺭﻯ ﺑﺎ ﻫﻢ ﻭ ﻃﻔﻞ ﮐﻮﭼﮏ ﺁﻧﻬﺎ ﺭﺍ ﺧﻮﺍﻫﺪ ﺭﺍﻧﺪ‬

‫ﻭ ﮔﺎﻭ ﺑﺎ ﺧﺮﺱ ﺧﻮﺍﻫﺪ ﭼﺮﻳﺪ ﻭ ﺑﭽﻪﻫﺎﻯ ﺁﻧﻬﺎ ﺑﺎ ﻫﻢ ﺧﻮﺍﻫﻨﺪ ﺧﻮﺍﺑﻴﺪ‬ ‫ﻭ ﺷﻴﺮ ﻣﺜﻞ ﮔﺎﻭ ﮐﺎﻩ ﺧﻮﺍﻫﺪ ﺧﻮﺭﺩ ﻭ ﻃﻔﻞ ﺷﻴﺮ ﺧﻮﺍﺭﻩ ﺑﺮ ﺳﻮﺭﺍﺥ‬

‫ﻣﺎﺭ ﺑﺎﺯﻯ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﻭ ﻃﻔﻞ ﺍﺯ ﺷﻴﺮ ﺑﺎﺯ ﺩﺍﺷﺘﻪ ﺩﺳﺖ ﺧﻮﺩ ﺭﺍ‬

‫ﻣﻘﺪﺱ ﻣﻦ ﺿﺮﺭ ﻭ‬ ‫ﺑﺮ ﺧﺎﻧﮥ ﺍﻓﻌﻰ ﺧﻮﺍﻫﺪ ﮔﺬﺍﺷﺖ ﻭ ﺩﺭ ﺗﻤﺎﻣﻰ ﮐﻮﻩ ّ‬

‫ﻓﺴﺎﺩﻯ ﻧﺨﻮﺍﻫﻨﺪ ﮐﺮﺩ ﺯﻳﺮﺍ ﮐﻪ ﺟﻬﺎﻥ ﺍﺯ ﻣﻌﺮﻓﺖ ﺧﺪﺍﻭﻧﺪ ﭘﺮ ﺧﻮﺍﻫﺪ‬

‫ﻳﺴﻰ‬ ‫ﺑﻮﺩ ﻣﺜﻞ ﺁﺑﻬﺎﺋﻰ ﮐﻪ ﺩﺭﻳﺎ ﺭﺍ ﻣﻴﭙﻮﺷﺎﻧﺪ " ﺍﻧﺘﻬﻰ ‪ .‬ﺍﻳﻦ ﻧﻬﺎﻝ ﺍﺯ ﺩﻭﺣﮥ ّ‬ ‫ﺣﻖ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺻﺎﺩﻕ ﻣﻴﺎﻳﺪ ﺯﻳﺮﺍ ﻳﻮﺳﻒ ﺍﺯ ﺳﻼﻟﮥ‬ ‫ﻫﺮ ﭼﻨﺪ ﺩﺭ ّ‬

‫ﻳﺴﻰ ﭘﺪﺭ ﺣﻀﺮﺕ ﺩﺍﻭﺩ ﺑﻮﺩ ﻭﻟﻰ ﭼﻮﻥ ﺣﻀﺮﺕ ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﻣﻮﺟﻮﺩ‬ ‫ّ‬

‫ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺧﻮﺩ ﺭﺍ ﺍﺑﻦ ﺍ‪ ‬ﻧﺎﻣﻴﺪﻧﺪ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﭼﻨﻴﻦ ﻧﺒﻮﺩ ﺍﻳﻦ‬ ‫ﺗﻔﺴﻴﺮ ﻣﻄﺎﺑﻖ ﺑﻮﺩ ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﻭﻗﻮﻋﺎﺗﻰ ﺭﺍ ﮐﻪ ﺑﻴﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﺪ‬

‫ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺁﻥ ﻧﻬﺎﻝ ﺧﻮﺍﻫﺪ ﺷﺪ ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺗﺄﻭﻳﻞ ﺷﻮﺩ ﺑﻌﻀﻰ‬

‫ﺑﻮﻗﻮﻉ ﺍﻧﺠﺎﻣﻴﺪﻩ ﻧﻪ ﺟﻤﻴﻊ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺗﺄﻭﻳﻞ ﻧﺸﻮﺩ ﻗﻄﻌﴼ ﻫﻴﭻ ﻳﮏ ﺍﺯ‬

‫ﻣﺜﻼ ﭘﻠﻨﮓ ﻭ ﺑﺰﻏﺎﻟﻪ‬ ‫ﺁﻥ ﻋﻼﻣﺘﻬﺎ ﺩﺭ ﺯﻣﺎﻥ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭﻗﻮﻉ ﻧﻴﺎﻓﺘﻪ ‪.‬‬ ‫ً‬

‫ﻭ ﺷﻴﺮ ﻭ ﮔﻮﺳﺎﻟﻪ ﻭ ﻣﺎﺭ ﻭ ﻃﻔﻞ ﺷﻴﺮ ﺧﻮﺍﺭﻩ ﺭﺍ ﮐﻨﺎﻳﻪ ﻭ ﺭﻣﺰ ﺍﺯ ﻣﻠﻞ‬

‫ﺿﺪﻳﺖ‬ ‫ﻭ ﺍﻣﻢ ﻣﺨﺘﻠﻔﻪ ﻭ ﻃﻮﺍﺋﻒ ﻣﺘﺒﺎﻏﻀﻪ ﻭ ﺷﻌﻮﺏ ﻣﺘﻨﺎﺯﻋﻪ ﮐﻪ ﺩﺭ ّ ّ‬

‫ﻭ ﻋﺪﺍﻭﺕ ﻣﺎﻧﻨﺪ ﮔﺮﮒ ﻭ ﺑﺮﻩ ﻫﺴﺘﻨﺪ ﮔﻮﺋﻴﻢ ﮐﻪ ﺑﻨﻔﺤﺎﺕ ﺭﻭﺡ ﺣﻀﺮﺕ‬

‫ﺍﺗﺤﺎﺩ ﻳﺎﻓﺘﻨﺪ ﻭ ﺯﻧﺪﻩ ﮔﺸﺘﻨﺪ ﻭ ﺑﺎ ﻫﻢ ﺁﻣﻴﺰﺵ ﻧﻤﻮﺩﻧﺪ‬ ‫ﻣﺴﻴﺢ ﺭﻭﺡ ﺍﻟﻔﺖ ﻭ ّ‬ ‫ﻣﻘﺪﺱ ﻣﻦ ﺿﺮﺭ ﻭ ﻓﺴﺎﺩﻯ ﻧﺨﻮﺍﻫﻨﺪ ﮐﺮﺩ ﺯﻳﺮﺍ‬ ‫ﺍﻣﺎ " ﺩﺭ ﺗﻤﺎﻣﻰ ﮐﻮﻩ ّ‬ ‫ّ‬

‫ﮐﻪ ﺟﻬﺎﻥ ﺍﺯ ﻣﻌﺮﻓﺔ ﺍ‪ ‬ﭘﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻣﺜﻞ ﺁﺑﻬﺎﺋﻰ ﮐﻪ ﺩﺭﻳﺎ ﺭﺍ‬

‫ﮐﻴﻔﻴﺖ ﺩﺭ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭﻗﻮﻉ ﻧﻴﺎﻓﺖ ﺯﻳﺮﺍ‬ ‫ﻣﻴﭙﻮﺷﺎﻧﺪ " ﺍﻳﻦ‬ ‫ّ‬ ‫ﺹ ‪٥٠‬‬ ‫ﻣﻘﺮ ﺑﺂﻝ ﺍﺳﺮﺍﺋﻴﻞ‬ ‫ﺍﻟﻰ ٓ‬ ‫ﺍﻻﻥ ﻣﻠﻞ ﻣﺨﺘﻠﻔﮥ ﻣﺘﺒﺎﻏﻀﻪ ﺩﺭ ﺩﻧﻴﺎ ﻣﻮﺟﻮﺩ ﻭ ّ‬ ‫ﻗﻠﻴﻞ ﻭ ﺍﮐﺜﺮ ﺍﺯ ﻣﻌﺮﻓﺔ ﺍ‪ ‬ﺑﻰ ﺑﻬﺮﻩﺍﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺩﺭ‬

‫ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻧﺸﺪ ﻳﻌﻨﻰ ﺩﺭ ﻣﻴﺎﻥ ﻣﻠﻞ ﻣﺘﻌﺎﺩﻳﮥ ﻣﺘﺒﺎﻏﻀﻪ ﺻﻠﺢ‬

‫ﻭ ﺻﻼﺡ ﻧﺸﺪ ﻭ ﻧﺰﺍﻉ ﻭ ﺟﺪﺍﻝ ﻣﻨﺪﻓﻊ ﻧﮕﺸﺖ ﻭ ﺁﺷﺘﻰ ﻭ ﺭﺍﺳﺘﻰ ﺣﺎﺻﻞ‬ ‫ﻣﺴﻴﺤﻴﻪ ﻋﺪﺍﻭﺕ‬ ‫ﻧﺸﺪ ﭼﻨﺎﻧﭽﻪ ﺍﻟﻰ ﺍﻻﻥ ﺩﺭ ﻧﻔﺲ ﻃﻮﺍﺋﻒ ﻭ ﺷﻌﻮﺏ‬ ‫ّ‬

‫ﺣﻖ ﺟﻤﺎﻝ‬ ‫ﺍﻣﺎ ﺍﻳﻦ ﺩﺭ ّ‬ ‫ﻭ ﺑﻐﻀﺎ ﻭ ﺣﺮﺏ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺷﺘﺪﺍﺩ ﺍﺳﺖ ‪ّ .‬‬

‫ﻣﺒﺎﺭﮎ ﺑﺘﻤﺎﻣﻪ ﻣﻄﺎﺑﻘﺴﺖ ﺣﺮﻓﴼ ﺑﺤﺮﻑ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊ‬ ‫ﺟﻬﺎﻥ ﺟﻬﺎﻥ ﺩﻳﮕﺮ ﮔﺮﺩﺩ ﻭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﮐﻤﺎﻝ ﺁﺳﺎﻳﺶ ﻭ ﺯﻳﻨﺖ‬ ‫ﻣﺒﺪﻝ‬ ‫ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ﻧﺰﺍﻉ ﻭ ﺟﺪﺍﻝ ﻭ ﻗﺘﺎﻝ ﺑﺼﻠﺢ ﻭ ﺭﺍﺳﺘﻰ ﻭ ﺁﺷﺘﻰ ّ‬

‫ﻣﺤﺒﺖ ﻭ ﺍﻟﻔﺖ‬ ‫ﺧﻮﺍﻫﺪ ﮔﺸﺖ ﺩﺭ ﺑﻴﻦ ﻃﻮﺍﺋﻒ ﻭ ﺍﻣﻢ ﻭ ﺷﻌﻮﺏ ﻭ ﺩﻭﻝ‬ ‫ّ‬

‫ﺑﮑﻠﻰ ﻣﻤﻨﻮﻉ‬ ‫ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺍﻟﺘﻴﺎﻡ ﻭ ﺍﺭﺗﺒﺎﻁ ﻣﺤﮑﻢ ﮔﺮﺩﺩ ﻋﺎﻗﺒﺖ ﺣﺮﺏ ّ‬

‫ﻣﻘﺪﺱ ﺍﺟﺮﺍ ﮔﺮﺩﺩ ﻣﻨﺎﺯﻋﺎﺕ ﻭ ﻣﺠﺎﺩﻻﺕ‬ ‫ﺷﻮﺩ ﻭ ﭼﻮﻥ ﺍﺣﮑﺎﻡ ﮐﺘﺎﺏ ّ‬

‫ﻋﻤﻮﻣﻴﮥ ﺩﻭﻝ ﻭ ﻣﻠﻞ ﺑﻨﻬﺎﻳﺖ ﻋﺪﺍﻟﺖ ﻓﻴﺼﻞ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‬ ‫ﺩﺭ ﻣﺤﮑﻤﮥ‬ ‫ّ‬

‫ﺣﻞ ﺧﻮﺍﻫﺪ ﮔﺸﺖ ﻗﻄﻌﺎﺕ ﺧﻤﺴﮥ ﻋﺎﻟﻢ ﺣﮑﻢ ﻳﮏ ﻗﻄﻌﻪ‬ ‫ﻭ ﻣﺸﺎﮐﻞ‬ ‫ﻣﺘﺤﺪﺛﻪ ّ‬ ‫ّ‬ ‫ﺍﻣﺖ ﺷﻮﺩ ﻭ ﺭﻭﻯ ﺯﻣﻴﻦ ﻳﮏ ﻭﻃﻦ ﻭ ﻧﻮﻉ ﺍﻧﺴﺎﻥ‬ ‫ﻳﺎﺑﺪ ﻭ ﺍﻣﻢ‬ ‫ّ‬ ‫ﻣﺘﻌﺪﺩﻩ ﻳﮏ ّ‬

‫ﻳﮏ ﻃﺎﺋﻔﻪ ﺷﻮﺩ ﻭ ﺍﺭﺗﺒﺎﻁ ﺍﻗﺎﻟﻴﻢ ﻭ ﺍﻣﺘﺰﺍﺝ ﻭ ﺍﺋﺘﻼﻑ ﻭ ﺍﻟﺘﻴﺎﻡ ﺍﻗﻮﺍﻡ‬

‫ﻭ ﻃﻮﺍﺋﻒ ﺑﺪﺭﺟﻪ ﺍﻯ ﺭﺳﺪ ﮐﻪ ﻧﻮﻉ ﺑﺸﺮ ﺣﮑﻢ ﻳﮏ ﺧﺎﻧﺪﺍﻥ ﻭ ﻳﮏ ﺩﻭﺩﻣﺎﻥ‬ ‫ﻣﺤﺒﺖ ﺁﺳﻤﺎﻧﻰ ﺑﺪﺭﺧﺸﺪ ﻭ ﻇﻠﻤﺎﺕ ﺑﻐﺾ ﻭ ﻋﺪﺍﻭﺕ ﺑﻘﺪﺭ‬ ‫ﻳﺎﺑﺪ ﻧﻮﺭ‬ ‫ّ‬

‫ﺍﻣﮑﺎﻥ ﺯﺍﺋﻞ ﮔﺮﺩﺩ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺩﺭ ﻗﻄﺐ ﺍﻣﮑﺎﻥ ﺧﻴﻤﻪ ﺑﺮﺍﻓﺮﺍﺯﺩ ﻭ ﺷﺠﺮﮤ‬ ‫ﻣﺒﺎﺭﮐﮥ ﺣﻴﺎﺕ ﭼﻨﺎﻥ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﺎﻳﺪ ﮐﻪ ﺑﺮ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺳﺎﻳﻪ ﺍﻓﮑﻨﺪ‬ ‫ﺍﻗﻮﻳﺎ ﻭ ﺿﻌﻔﺎ ﻭ ﺍﻏﻨﻴﺎ ﻭ ﻓﻘﺮﺍ ﻭ ﻃﻮﺍﺋﻒ ﻣﺘﻨﺎﺯﻋﻪ ﻭ ﻣﻠﻞ ﻣﺘﻌﺎﺩﻳﻪ‬

‫ﮐﻪ ﻣﺎﻧﻨﺪ ﮔﺮﮒ ﻭ ﺑﺮﻩ ﻭ ﭘﻠﻨﮓ ﻭ ﺑﺰﻏﺎﻟﻪ ﻭ ﺷﻴﺮ ﻭ ﮔﻮﺳﺎﻟﻪ ﻫﺴﺘﻨﺪ ﺩﺭ‬

‫ﻣﺤﺒﺖ ﻭ ﺍﺋﺘﻼﻑ ﻭ ﻋﺪﺍﻟﺖ ﻭ ﺍﻧﺼﺎﻑ ﺑﺎ ﻫﻢ ﻣﻌﺎﻣﻠﻪ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ﻧﻬﺎﻳﺖ‬ ‫ّ‬

‫ﺟﻬﺎﻥ ﺍﺯ ﻋﻠﻮﻡ ﻭ ﻣﻌﺎﺭﻑ ﻭ ﺣﻘﺎﻳﻖ ﻭ ﺍﺳﺮﺍﺭ ﮐﺎﺋﻨﺎﺕ ﻭ ﻣﻌﺮﻓﺔ ﺍ‪‬‬

‫ﻣﻤﻠﻮ ﺧﻮﺍﻫﺪ ﮔﺸﺖ ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﻋﻈﻴﻢ ﮐﻪ‬ ‫ّ‬ ‫ﺹ ‪٥١‬‬ ‫ﺗﺮﻗﻰ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ﻭ‬ ‫ﻗﺮﻥ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﺳﺖ ﻋﻠﻮﻡ ﻭ ﻣﻌﺎﺭﻑ ﭼﻘﺪﺭ ّ‬ ‫ﺍﺳﺮﺍﺭ ﮐﺎﺋﻨﺎﺕ ﭼﻘﺪﺭ ﮐﺸﻒ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﺸﺮﻭﻋﺎﺕ ﻋﻈﻴﻤﻪ ﭼﻘﺪﺭ‬

‫ﻇﻬﻮﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﻭ ﺭﻭﺯ ﺑﺮﻭﺯ ﺩﺭ ﺍﺯﺩﻳﺎﺩ ﺍﺳﺖ ﻭ ﻋﻨﻘﺮﻳﺐ ﻋﻠﻮﻡ ﻭ‬ ‫ﺗﺮﻗﻰ ﻧﻤﺎﻳﺪ ﻭ ﻣﻌﺠﺰﺍﺗﻰ ﺑﻨﻤﺎﻳﺪ ﮐﻪ‬ ‫ﺍﻟﻬﻴﻪ ﭼﻨﺎﻥ ّ‬ ‫ﻣﺎﺩﻳﻪ ﻭ ﻣﻌﺮﻓﺖ ّ‬ ‫ﻣﻌﺎﺭﻑ ّ ّ‬ ‫ﺳﺮ ﺍﻳﻦ ﺁﻳﮥ ﺍﺷﻌﻴﺎ " ﺯﻳﺮﺍ ﮐﻪ ﺟﻬﺎﻥ ﺍﺯ ﻣﻌﺮﻓﺔ‬ ‫ﺩﻳﺪﻩﻫﺎ ﺣﻴﺮﺍﻥ ﻣﺎﻧﺪ ﻭ ّ‬

‫ﺍ‪ ‬ﭘﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ " ﺑﺘﻤﺎﻣﻪ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ ﮔﺸﺖ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻼﺣﻈﻪ ﻧﻤﺎ‬ ‫ﻣﺪﺕ ﻗﻠﻴﻠﻪ ﮐﻪ ﻇﻬﻮﺭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺷﺪﻩ ﺍﺳﺖ ﺍﺯ ﺟﻤﻴﻊ ﻣﻠﻞ‬ ‫ﮐﻪ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﻇﻞ ﺍﻳﻦ ﺍﻣﺮ ﺩﺍﺧﻞ ﺷﺪﻩ ﻣﺴﻴﺤﻰ ﻭ ﻳﻬﻮﺩ‬ ‫ﻭ ﺍﻗﻮﺍﻡ ﻭ ﻃﻮﺍﺋﻒ ﺩﺭ ّ‬

‫ﻣﺤﺒﺖ‬ ‫ﮐﻞ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻟﻔﺖ ﻭ‬ ‫ﻭ ﺯﺭﺩﺷﺘﻰ ﻭ ﻫﻨﻮﺩ ﻭ ﺑﻮﺫﻯ ﻭ ﺍﻳﺮﺍﻧﻰ ّ‬ ‫ّ‬

‫ﮐﺎﻧﻪ ﺍﻳﻦ ﻧﻔﻮﺱ ﻫﺰﺍﺭ ﺳﺎﻟﺴﺖ ﮐﻪ ﺧﻮﻳﺶ‬ ‫ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺁﻣﻴﺰﺵ ﻧﻤﺎﻳﻨﺪ ّ‬

‫ﻭ ﭘﻴﻮﻧﺪ ﺑﺎ ﻳﮑﺪﻳﮕﺮﻧﺪ ﺑﻠﮑﻪ ﻣﺎﻧﻨﺪ ﭘﺪﺭ ﻭ ﻓﺮﺯﻧﺪ ﻭ ﻣﺎﺩﺭ ﻭ ﺩﺧﺘﺮ ﻭ‬

‫ﺧﻮﺍﻫﺮ ﻭ ﺑﺮﺍﺩﺭﻧﺪ ﺍﻳﻦ ﻳﮏ ﻣﻌﻨﻰ ﺍﺯ ﻣﻌﺎﻧﻰ ﺍﻟﻔﺖ ﮔﺮﮒ ﻭ ﺑﺮﻩ ﻭ‬ ‫ﭘﻠﻨﮓ ﻭ ﺑﺰﻏﺎﻟﻪ ﻭ ﺷﻴﺮ ﻭ ﮔﻮﺳﺎﻟﻪ ﺍﺳﺖ ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﻭﻗﺎﻳﻊ ﺟﺴﻴﻤﻪ ﮐﻪ‬ ‫ﺩﺭ ﻳﻮﻡ ﻇﻬﻮﺭ ﺁﻥ ﻧﻬﺎﻝ ﺑﻴﻬﻤﺎﻝ ﻭﻗﻮﻉ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ﻋﻠﻢ ﺍﻟﻬﻰ ﺑﺠﻤﻴﻊ‬

‫ﻇﻞ ﺁﻥ ﻋﻠﻢ‬ ‫ﺍﻣﺘﻬﺎ ﺑﻠﻨﺪ ﺧﻮﺍﻫﺪ ﺷﺪ ﻳﻌﻨﻰ ﺟﻤﻴﻊ ﻣﻠﻞ ﻭ ﻗﺒﺎﺋﻞ ﺩﺭ ّ‬ ‫ّ‬

‫ﻣﻠﺖ ﻭﺍﺣﺪﻩ ﮔﺮﺩﻧﺪ ﻭ‬ ‫ﺭﺑﺎﻧﻴﺴﺖ ﺩﺭ ﺁﻳﻨﺪ ﻭ ّ‬ ‫ﺍﻟﻬﻰ ﮐﻪ ﻧﻔﺲ ﺁﻥ ﻧﻬﺎﻝ ّ‬ ‫ﻧﻮﻋﻴﻪ ﻭ ﺍﺧﺘﻼﻓﺎﺕ‬ ‫ﺟﻨﺴﻴﻪ ﻭ‬ ‫ﻣﺬﻫﺒﻴﻪ ﻭ ﻣﺒﺎﻳﻨﺖ‬ ‫ﺩﻳﻨﻴﻪ ﻭ‬ ‫ﺿﺪﻳﺖ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ ّ‬

‫ﮐﻞ ﺩﻳﻦ ﻭﺍﺣﺪ ﻭ ﻣﺬﻫﺐ ﻭﺍﺣﺪ ﻭ ﺟﻨﺲ‬ ‫ﻭﻃﻨﻴﻪ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺧﻴﺰﺩ ّ‬ ‫ّ‬ ‫ﻭﺍﺣﺪ ﻭ ﻗﻮﻡ ﻭﺍﺣﺪ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﻭﻃﻦ ﻭﺍﺣﺪ ﮐﻪ ﮐﺮﮤ ﺍﺭﺽ ﺍﺳﺖ‬

‫ﺳﺎﮐﻦ ﮔﺮﺩﻧﺪ ﺻﻠﺢ ﻭ ﺁﺷﺘﻰ ﻋﻤﻮﻣﻰ ﺩﺭ ﺑﻴﻦ ﺟﻤﻴﻊ ﺩﻭﻝ ﺣﺎﺻﻞ ﮔﺮﺩﺩ‬ ‫ﻭ ﺁﻥ ﻧﻬﺎﻝ ﺑﻴﻬﻤﺎﻝ ﺟﻤﻴﻊ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺟﻤﻊ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﻳﻌﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ‬ ‫ﺍﻣﺖ ﻳﻬﻮﺩ ﮐﻪ‬ ‫ﺩﺭ ﺩﻭﺭﮤ ﺁﻥ ﺩﺭ ﺍﺭﺽ ّ‬ ‫ﻣﻘﺪﺱ ﺟﻤﻊ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻭ ّ‬

‫ﻣﺘﻔﺮﻗﻨﺪ ﻣﺠﺘﻤﻊ ﺷﻮﻧﺪ ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ‬ ‫ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻭ ﺟﻨﻮﺏ ﻭ ﺷﻤﺎﻝ‬ ‫ّ‬

‫ﺍﻣﺘﻬﺎ ﺩﺭ ﺯﻳﺮ‬ ‫ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﻳﻦ ﻭﻗﺎﻳﻊ ﺩﺭ ﺩﻭﺭﮤ ﻣﺴﻴﺢ ﻭﺍﻗﻊ ﻧﮕﺸﺘﻪ ﺯﻳﺮﺍ ّ‬

‫ﺭﺏ ﺍﻟﺠﻨﻮﺩ‬ ‫ﻋﻠﻢ ﻭﺍﺣﺪ ﮐﻪ ﺁﻥ ﻧﻬﺎﻝ ﺍﻟﻬﻴﺴﺖ ﺩﺭ ﻧﻴﺎﻣﺪﻧﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﮤ ّ‬

‫ﺹ ‪٥٢‬‬

‫ﻇﻞ ﺍﻳﻦ ﻋﻠﻢ ﻭﺍﺭﺩ ﺧﻮﺍﻫﻨﺪ ﮔﺸﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺳﺮﺍﺋﻴﻞ‬ ‫ﮐﻞ ﻣﻠﻞ ﻭ ﺍﻣﻢ ﺩﺭ ّ‬ ‫ّ‬

‫ﻣﻘﺪﺱ ﻣﺠﺘﻤﻊ ﻧﺸﺪﻧﺪ‬ ‫ﭘﺮﺍﮐﻨﺪﻩ ﺩﺭ ﺟﻤﻴﻊ ﻋﺎﻟﻢ ﺩﺭ ﺩﻭﺭﮤ ﻣﺴﻴﺤﻰ ﺩﺭ ﺍﺭﺽ ّ‬ ‫ﺍﻣﺎ ﺩﺭ ﺑﺪﺍﻳﺖ ﺩﻭﺭﮤ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﻳﻦ ﻭﻋﺪ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ‬ ‫ّ‬ ‫ﺍﻧﺒﻴﺎ ﻣﻨﺼﻮﺹ ﺍﺳﺖ ﺑﻨﺎﻯ ﻇﻬﻮﺭ ﮔﺬﺍﺷﺘﻪ ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﺪ ﮐﻪ ﺍﺯ‬ ‫ﻣﻘﺪﺱ ﺁﻳﻨﺪ ﻭ ﻗﺮﺍﻳﺎ ﻭ ﺍﺭﺍﺿﻰ‬ ‫ﺍﻃﺮﺍﻑ ﻋﺎﻟﻢ ﻃﻮﺍﻳﻒ ﻳﻬﻮﺩ ﺑﺎﺭﺽ ّ‬

‫ﺗﻤﻠﮏ ﻧﻤﻮﺩﻩ ﺳﮑﻨﻰ ﮐﻨﻨﺪ ﻭ ﺭﻭﺯ ﺑﺮﻭﺯ ﺩﺭ ﺍﺯﺩﻳﺎﺩﻧﺪ ﺑﻘﺴﻤﻰ ﮐﻪ ﺟﻤﻴﻊ‬ ‫ّ‬

‫ﻓﻠﺴﻄﻴﻦ ﻣﺴﮑﻦ ﺁﻧﺎﻥ ﮔﺮﺩﺩ ‪.‬‬

‫‪ - ١٣‬ﻳﺢ‬

‫ﻳﻮﺣﻨﺎ‬ ‫ﺗﻔﺴﻴﺮ ﺑﺎﺏ ﺩﻭﺍﺯﺩﻫﻢ ﺍﺯ ﻣﮑﺎﺷﻔﺎﺕ‬ ‫ّ‬

‫ﻣﻘﺪﺱ ﻭ ﺍﻭﺭﺷﻠﻴﻢ ﺍﻟﻬﻰ ﺩﺭ ﮐﺘﺐ‬ ‫ﺍﺯ ﭘﻴﺶ ﮔﺬﺷﺖ ﮐﻪ ﻣﺮﺍﺩ ﺍﺯ ﺷﻬﺮ ّ‬

‫ﻣﻘﺪﺳﻪ ﺩﺭ ﺍﮐﺜﺮ ﻣﻮﺍﺿﻊ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺍﺳﺖ ﮐﻪ ﮔﺎﻫﻰ ﺑﻌﺮﻭﺱ ﺗﺸﺒﻴﻪ‬ ‫ّ‬

‫ﻣﻴﻔﺮﻣﺎﻳﺪ ﻭ ﮔﻬﻰ ﺑﺎﻭﺭﺷﻠﻴﻢ ﺗﻌﺒﻴﺮ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﮔﻬﻰ ﺑﺂﺳﻤﺎﻥ ﺟﺪﻳﺪ ﻭ ﺯﻣﻴﻦ‬

‫ﺟﺪﻳﺪ ﺗﻔﺴﻴﺮ ﻣﻴﻔﺮﻣﺎﻳﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺑﺎﺏ ﺑﻴﺴﺖ ﻭ ﻳﮑﻢ ﺍﺯ ﻣﮑﺎﺷﻔﺎﺕ‬

‫ﻳﻮﺣﻨﺎ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺩﻳﺪﻡ ﺁﺳﻤﺎﻧﻰ ﺟﺪﻳﺪ ﻭ ﺯﻣﻴﻨﻰ ﺟﺪﻳﺪ ﭼﻮﻧﮑﻪ ﺁﺳﻤﺎﻥ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ‬ ‫ﺍﻭﻝ ﺩﺭ ﮔﺬﺷﺖ ﻭ ﺩﺭﻳﺎ ﺩﻳﮕﺮ ﻧﻤﻰ ﺑﺎﺷﺪ ﻭ ﺷﻬﺮ ّ‬ ‫ﺍﻭﻝ ﻭ ﺯﻣﻴﻦ ّ‬ ‫ّ‬ ‫ﺍﻭﺭﺷﻠﻴﻢ ﺟﺪﻳﺪ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﻣﻴﺸﻮﺩ‬

‫ﺣﺎﺿﺮ ﺷﺪﻩ ﭼﻮﻥ ﻋﺮﻭﺳﻰ ﮐﻪ ﺑﺮﺍﻯ ﺷﻮﻫﺮ ﺧﻮﺩ ﺁﺭﺍﺳﺘﻪ ﺍﺳﺖ ﻭ ﺁﻭﺍﺯﻯ‬ ‫ﺑﻠﻨﺪ ﺍﺯ ﺁﺳﻤﺎﻥ ﺷﻨﻴﺪﻡ ﻣﻴﮕﻔﺖ ﺍﻳﻨﮏ ﺧﻴﻤﮥ ﺧﺪﺍ ﺑﺎ ﺁﺩﻣﻴﺎﻧﺴﺖ ﻭ ﺑﺎ‬ ‫ﺍﻳﺸﺎﻥ ﺳﺎﮐﻦ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐﻪ ﺍﻳﺸﺎﻥ ﻗﻮﻣﻬﺎﻯ ﺍﻭ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻭ ﺧﻮﺩ‬

‫ﺧﺪﺍ ﺑﺎ ﺍﻳﺸﺎﻥ ﺧﺪﺍﻯ ﺍﻳﺸﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ "‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﭼﮕﻮﻧﻪ‬ ‫ﺍﻭﻝ ﻇﻮﺍﻫﺮ‬ ‫ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ ﻣﻘﺼﺪ ﺍﺯ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ّ‬

‫ﺍﻭﻝ ﺩﺭ ﮔﺬﺷﺖ‬ ‫ﺷﺮﻳﻌﺖ ﺳﺎﺑﻖ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ّ‬

‫ﻭ ﺩﺭﻳﺎ ﺩﻳﮕﺮ ﻧﻤﻴﺒﺎﺷﺪ ﻳﻌﻨﻰ ﺍﺭﺽ ﺍﺭﺽ ﻣﺤﺸﺮ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﺭﺽ ﻣﺤﺸﺮ‬ ‫ﺩﺭﻳﺎ ﻧﺒﻮﺩ ﻳﻌﻨﻰ ﺗﻌﺎﻟﻴﻢ ﻭ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺩﺭ ﺭﻭﻯ ﺯﻣﻴﻦ ﺟﻤﻴﻌﴼ ﻣﻨﺘﺸﺮ‬

‫ﺹ ‪٥٣‬‬

‫ﺣﻖ ﺩﺍﺧﻞ ﮔﺮﺩﺩ ﻭ ﮐﺮﮤ ﺍﺭﺽ ﺑﺘﻤﺎﻣﻪ ﻣﺴﮑﻦ‬ ‫ﮔﺮﺩﺩ ﻭ ّ‬ ‫ﮐﻞ ﺑﺸﺮ ﺩﺭ ﺍﻣﺮ ّ‬

‫ﺍﻧﺴﺎﻥ ﻣﺆﻣﻦ ﺷﻮﺩ ﭘﺲ ﺩﺭﻳﺎ ﻧﻤﺎﻧﺪ ﺯﻳﺮﺍ ﻣﺴﮑﻦ ﻭ ﻣﺄﻭﺍﻯ ﺍﻧﺴﺎﻥ‬ ‫ﺍﺭﺽ ﻳﺎﺑﺲ ﺍﺳﺖ ﻳﻌﻨﻰ ﺩﺭ ﺁﻥ ﺩﻭﺭ ﻣﻴﺪﺍﻥ ﺁﻥ ﺷﺮﻳﻌﺖ ﺟﻮﻻﻧﮕﺎﻩ‬

‫ﻣﺴﺘﻘﺮ ﺍﺳﺖ ﺍﻗﺪﺍﻡ ﺑﺮ ﺁﻥ ﻧﻠﻐﺰﺩ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺷﺮﻳﻌﺔ‬ ‫ﺍﻧﺴﺎﻧﺴﺖ ﻭ ﺍﺭﺽ‬ ‫ّ‬

‫ﻣﻘﺪﺱ ﺍﻭﺭﺷﻠﻴﻢ ﺟﺪﻳﺪ ﺗﻌﺒﻴﺮ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺍﻳﻦ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ‬ ‫ﺍ‪ ‬ﺭﺍ ﺑﺸﻬﺮ ّ‬

‫ﺷﻬﺮ ﺍﻭﺭﺷﻠﻴﻢ ﺟﺪﻳﺪ ﮐﻪ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﻣﻴﺸﻮﺩ ﺷﻬﺮ ﺳﻨﮓ ﻭ ﺁﻫﮏ‬ ‫ﻭ ﺧﺸﺖ ﻭ ﺧﺎﮎ ﻭ ﭼﻮﺏ ﻧﻴﺴﺖ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﺳﻤﺎﻥ‬

‫ﻧﺎﺯﻝ ﻣﻴﺸﻮﺩ ﻭ ﺗﻌﺒﻴﺮ ﺑﺠﺪﻳﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺯﻳﺮﺍ ﺍﻭﺭﺷﻠﻴﻢ ﮐﻪ ﺍﺯ ﺳﻨﮓ ﻭ‬ ‫ﺧﺎﮐﺴﺖ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺰﻭﻝ ﻧﻨﻤﺎﻳﺪ ﻭ ﺗﺠﺪﻳﺪ ﻧﺸﻮﺩ ﻭ ﺁﻧﭽﻪ‬ ‫ﺗﺠﺪﻳﺪ ﻣﻴﺸﻮﺩ ﺷﺮﻳﻌﺖ ﺍﺳﺖ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺭﺍ ﺗﺸﺒﻴﻪ ﺑﻌﺮﻭﺱ‬ ‫ﺁﺭﺍﺳﺘﻪ ﻓﺮﻣﻮﺩﻩ ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺗﺰﻳﻴﻦ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﭘﻴﺶ‬

‫ﻣﻘﺪﺱ‬ ‫ﮔﺬﺷﺖ ‪ .‬ﺩﺭ ﻓﺼﻞ ﺑﻴﺴﺖ ﻭ ﻳﮑﻢ ﺍﺯ ﺭﺅﻳﺎﻯ‬ ‫ﻳﻮﺣﻨﺎ ﮐﻪ ﺷﻬﺮ ّ‬ ‫ّ‬

‫ﺍﻭﺭﺷﻠﻴﻢ ﺟﺪﻳﺪ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﻣﻴﺸﻮﺩ‬ ‫ﺣﺎﺿﺮ ﺷﺪﻩ ﭼﻮﻥ ﻋﺮﻭﺳﻰ ﮐﻪ ﺑﺮﺍﻯ ﺷﻮﻫﺮ ﺧﻮﺩ ﺁﺭﺍﺳﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ‬

‫ﻳﻮﺣﻨﺎ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻋﻼﻣﺘﻰ‬ ‫ﻓﺼﻞ ﺩﻭﺍﺯﺩﻫﻢ ﺍﺯ ﺭﺅﻳﺎﻯ‬ ‫ّ‬ ‫ﻋﻈﻴﻢ ﺩﺭ ﺁﺳﻤﺎﻥ ﻇﺎﻫﺮ ﺷﺪ ﺯﻧﻰ ﮐﻪ ﺁﻓﺘﺎﺑﺮﺍ ﺩﺭ ﺑﺮ ﺩﺍﺭﺩ ﻭ ﻣﺎﻩ ﺯﻳﺮ‬

‫ﭘﺎﻫﺎﻳﺶ ﻭ ﺑﺮ ﺳﺮﺵ ﺗﺎﺟﻰ ﺍﺯ ﺩﻭﺍﺯﺩﻩ ﺳﺘﺎﺭﻩ ﺍﺳﺖ "‪ .‬ﺍﻳﻦ ﺯﻥ ﺁﻥ‬ ‫ﻣﺤﻤﺪ ﻧﺎﺯﻝ ﺷﺪ ﻭ‬ ‫ﻋﺮﻭﺱ ﺍﺳﺖ ﮐﻪ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﻇﻞ‬ ‫ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﮐﻪ ﺩﺭ ﺑﺮ ﻭ ﺯﻳﺮ ﻗﺪﻡ ﺩﺍﺭﺩ ﺩﻭ ﺩﻭﻟﺖ ﺍﺳﺖ ﮐﻪ ﺩﺭ ّ‬

‫ﺁﻥ ﺷﺮﻳﻌﺖ ﺍﺳﺖ ﺩﻭﻟﺖ ﻓﺮﺱ ﻭ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﺯﻳﺮﺍ ﻋﻼﻣﺖ ﺩﻭﻟﺖ‬ ‫ﻓﺮﺱ ﺁﻓﺘﺎﺑﺴﺖ ﻭ ﻋﻼﻣﺖ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﻰ ﻫﻼﻟﺴﺖ ﮐﻪ ﻣﺎﻩ ﺍﺳﺖ‬ ‫ﻇﻞ ﺷﺮﻳﻌﺔ ﺍ‪‬‬ ‫ﺍﻳﻦ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﺭﻣﺰ ﺍﺯ ﺩﻭ ﺩﻭﻟﺖ ﺍﺳﺖ ﮐﻪ ﺩﺭ ّ‬

‫ﺍﺳﺖ ‪ .‬ﻭ ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺑﺮ ﺳﺮﺵ ﺗﺎﺟﻰ ﺍﺯ ﺩﻭﺍﺯﺩﻩ ﺳﺘﺎﺭﻩ ﺍﺳﺖ‬ ‫ﻣﺮﻭﺝ ﺷﺮﻳﻌﺖ‬ ‫ﺍﺋﻤﻪ ﺍﺳﺖ ﮐﻪ ّ‬ ‫ﻭ ﺍﻳﻦ ﺩﻭﺍﺯﺩﻩ ﺳﺘﺎﺭﻩ ﻋﺒﺎﺭﺕ ﺍﺯ ﺩﻭﺍﺯﺩﻩ ّ‬

‫ﻣﻠﺖ ﮐﻪ ﻣﺎﻧﻨﺪ ﺳﺘﺎﺭﻩ ﺩﺭ ﺍﻓﻖ ﻫﺪﺍﻳﺖ‬ ‫ﻣﺮﺑﻴﺎﻥ ّ‬ ‫ﻣﺤﻤﺪﻳﻪ ﺑﻮﺩﻧﺪ ﻭ ّ‬ ‫ّ ّ‬ ‫ﺹ ‪٥٤‬‬

‫ﻣﻴﺪﺭﺧﺸﻴﺪﻧﺪ ‪ .‬ﺑﻌﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ﺁﺑﺴﺘﻦ ﺑﻮﺩﻩ ﺍﺯ ﺩﺭﺩ ﺯﻩ ﻭ ﻋﺬﺍﺏ‬ ‫ﺯﺍﺋﻴﺪﻥ ﻓﺮﻳﺎﺩ ﺑﺮﻣﻴﺂﻭﺭﺩ " ﻳﻌﻨﻰ ﺍﻳﻦ ﺷﺮﻳﻌﺖ ﺩﺭ ﻣﺸﮑﻼﺕ ﻋﻈﻴﻤﻪ‬

‫ﻣﺸﻘﺎﺕ ﻋﻈﻴﻤﻪ ﮐﺸﺪ ﺗﺎ ﻭﻟﺪﻯ ﮐﺎﻣﻞ ﺍﺯﻳﻦ ﺷﺮﻳﻌﺖ‬ ‫ﺍﻓﺘﺪ ﻭ ﺯﺣﻤﺎﺕ ﻭ‬ ‫ّ‬

‫ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻳﻌﻨﻰ ﻇﻬﻮﺭ ﺑﻌﺪ ﻭ ﻣﻮﻋﻮﺩ ﮐﻪ ﻭﻟﺪﻯ ﮐﺎﻣﻠﺴﺖ ﺩﺭ‬

‫ﺁﻏﻮﺵ ﺍﻳﻦ ﺷﺮﻳﻌﺖ ﮐﻪ ﻣﺎﻧﻨﺪ ﻣﺎﺩﺭ ﺍﺳﺖ ﭘﺮﻭﺭﺵ ﻳﺎﺑﺪ ﻭ ﻣﻘﺼﻮﺩ‬

‫ﺍﺯﻳﻦ ﻭﻟﺪ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻭ ﻧﻘﻄﮥ ﺍﻭﻟﻰ ﺍﺳﺖ ﮐﻪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺯﺍﺩﮤ‬

‫ﻣﻘﺪﺳﻪ ﺍﻯ ﮐﻪ ﻃﻔﻞ ﻭ ﻧﺘﻴﺠﮥ ﺷﺮﻳﻌﺔ‬ ‫ﺷﺮﻳﻌﺖ‬ ‫ﻣﺤﻤﺪﻳﻪ ﺑﻮﺩ ﻳﻌﻨﻰ ﺣﻘﻴﻘﺖ ّ‬ ‫ّ ّ‬ ‫ﺍ‪ ‬ﮐﻪ ﻣﺎﺩﺭ ﺍﺳﺖ ﻭ ﻣﻮﻋﻮﺩ ﺁﻥ ﺷﺮﻳﻌﺖ ﺍﺳﺖ ﺩﺭ ﻣﻠﮑﻮﺕ ﺁﻥ ﺷﺮﻳﻌﺖ‬

‫ﺗﺴﻠﻂ ﺍﮊﺩﻫﺎ ﻧﺰﺩ ﺧﺪﺍ ﺭﺑﻮﺩﻩ ﺷﺪ ﺑﻌﺪ ﺍﺯ ‪١٢٦٠‬‬ ‫ﺗﺤﻘﻖ ﻳﺎﻓﺖ ﻭﻟﻰ ﺍﺯ ّ‬ ‫ّ‬

‫ﺭﻭﺯ ﺍﮊﺩﻫﺎ ﻣﺤﻮ ﺷﺪ ﺁﻥ ﺯﺍﺩﮤ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﻣﻮﻋﻮﺩ ﻇﺎﻫﺮ ﮔﺸﺖ ‪ ".‬ﻭ‬

‫ﻋﻼﻣﺘﻰ ﺩﻳﮕﺮ ﺩﺭ ﺁﺳﻤﺎﻥ ﭘﺪﻳﺪ ﺁﻣﺪ ﮐﻪ ﺍﻳﻨﮏ ﺍﮊﺩﻫﺎﻯ ﺑﺰﺭﮒ ﺁﺗﺶ ﮔﻮﻥ‬ ‫ﮐﻪ ﺍﻭ ﺭﺍ ﻫﻔﺖ ﺳﺮ ﻭ ﺩﻩ ﺷﺎﺥ ﺑﻮﺩ ﻭ ﺑﺮ ﺳﺮﻫﺎﻳﺶ ﻫﻔﺖ ﺍﻓﺴﺮ ﻭ‬

‫ﺩﻣﺶ ﺛﻠﺚ ﺳﺘﺎﺭﮔﺎﻥ ﺁﺳﻤﺎﻧﺮﺍ ﮐﺸﻴﺪﻩ ﺑﺮ ﺯﻣﻴﻦ ﺭﻳﺨﺖ " ﺁﻥ ﺍﮊﺩﻫﺎ‬ ‫ﻣﺤﻤﺪﻳﻪ ﺷﺪﻧﺪ ﻭ ﻫﻔﺖ ﺳﺮ ﻭ‬ ‫ﺍﻣﻴﻪ ﺍﺳﺖ ﮐﻪ ﻣﺴﺘﻮﻟﻰ ﺑﺮ ﺷﺮﻳﻌﺖ‬ ‫ّ ّ‬ ‫ﺑﻨﻰ ّ‬ ‫ﺑﻨﻮﺍﻣﻴﻪ‬ ‫ﻫﻔﺖ ﺍﻓﺴﺮ ﻋﺒﺎﺭﺕ ﺍﺯ ﻫﻔﺖ ﻣﻤﻠﮑﺖ ﻭ ﺳﻠﻄﻨﺖ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬

‫ﺍﻟﺸﺎﻡ ﺑﻮﺩ ‪ ،‬ﻣﻤﻠﮑﺖ ﻓﺮﺱ ‪،‬‬ ‫ﺑﺮﻳﺔ ّ‬ ‫ﺑﺮ ﺁﻥ ﺍﺳﺘﻴﻼ ﻳﺎﻓﺘﻨﺪ ﻣﻤﻠﮑﺖ ﺭﻭﻡ ﮐﻪ ﺩﺭ ّ ّ‬ ‫ﻣﻤﻠﮑﺖ ﻋﺮﺏ ‪ ،‬ﻣﻤﻠﮑﺖ ﻣﺼﺮ ‪ ،‬ﻣﻤﻠﮑﺖ ﺍﻓﺮﻳﮑﺎ ﻳﻌﻨﻰ ﺗﻮﻧﺲ ﻭ ﺟﺰﺍﺋﺮ ﻭ‬

‫ﻭﺭﺍءﺍﻟﻨﻬﺮ ‪،‬‬ ‫ﺍﻻﻥ ﺍﺳﭙﺎﻧﻴﺎﺳﺖ ‪ ،‬ﻣﻤﻠﮑﺖ ﺗﺮﮎ ﻣﺎ‬ ‫ﻣﺮﺍﮐﺶ ‪ ،‬ﻣﻤﻠﮑﺖ ﺍﻧﺪﻟﺲ ﮐﻪ ٓ‬ ‫ّ‬ ‫ﺑﻨﻮﺍﻣﻴﻪ ﺑﺮ ﺍﻳﻦ ﻣﻤﺎﻟﮏ ﺍﺳﺘﻴﻼ ﻳﺎﻓﺘﻨﺪ ﻭ ﺩﻩ ﺷﺎﺥ ﮐﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﺩﻩ ﺍﺳﻢ‬ ‫ّ‬ ‫ﺍﻣﻴﻪ ﺍﺳﺖ ﮐﻪ ﺑﺪﻭﻥ ﺗﮑﺮﺍﺭ ﺩﻩ ﭘﺎﺩﺷﺎﻫﻨﺪ ﻳﻌﻨﻰ ﺩﻩ‬ ‫ﺍﺯ ﻣﻠﻮﮎ ﺑﻨﻰ ّ‬ ‫ﺍﻭﻝ ﺍﺑﻰ ﺳﻔﻴﺎﻧﺴﺖ ﻭ ﺁﺧﺮ‬ ‫ﺍﺳﻤﻨﺪ ﮐﻪ ﺭﻳﺎﺳﺖ ﻭ ﺳﻠﻄﻨﺖ ﮐﺮﺩﻧﺪ ّ‬

‫ﺗﮑﺮﺭ ﻳﺎﻓﺖ ﻣﻦ ﺟﻤﻠﻪ ﺩﻭ ﻣﻌﺎﻭﻳﻪ ﻭ ﺳﻪ‬ ‫ﻣﺮﻭﺍﻥ ﺯﻳﺮﺍ ﺍﺳﻤﺎء ﺑﻌﻀﻴﺸﺎﻥ ّ‬ ‫ﻣﮑﺮﺭ ﺷﺪﻩﺍﻧﺪ ﭼﻮﻥ ﻣﻦ ﺩﻭﻥ‬ ‫ﻳﺰﻳﺪﻧﺪ ﻭ ﺩﻭ ﻭﻟﻴﺪ ﻭ ﺩﻭ ﻣﺮﻭﺍﻥ ﺍﻳﻨﻬﺎ‬ ‫ّ‬

‫ﺑﻨﻮﺍﻣﻴﻪ ﮐﻪ ﺑﺪﺍﻳﺘﺸﺎﻥ ﺍﺑﻮ‬ ‫ﺗﮑﺮﺍﺭ ﺍﺳﻤﺎء ﺣﺴﺎﺏ ﺷﻮﺩ ﺩﻩ ﻣﻴﺸﻮﻧﺪ ‪ .‬ﻭ ﺍﻳﻦ‬ ‫ّ‬

‫ﻣﮑﻪ ﺑﻮﺩﻩ ﻭ ﺳﺮ ﺳﻠﺴﻠﮥ ﺍﻣﻮﻳﺎﻧﺴﺖ ﻭ ﺁﺧﺮﺷﺎﻥ‬ ‫ﺳﻔﻴﺎﻧﺴﺖ ﮐﻪ ﻭﻗﺘﻰ ﺍﻣﻴﺮ ّ‬ ‫ﺹ ‪٥٥‬‬ ‫ﻣﻘﺪﺳﮥ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﺍﺯ ﺳﻼﻟﮥ ﻃﺎﻫﺮﻩ ﮐﻪ ﺳﺘﺎﺭﮔﺎﻥ‬ ‫ﻣﺮﻭﺍﻥ ﺛﻠﺚ ﻧﻔﻮﺱ ّ‬

‫ﺁﺳﻤﺎﻥ ﺑﻮﺩﻧﺪ ﻣﺤﻮ ﮐﺮﺩﻧﺪ ‪ ".‬ﻭ ﺍﮊﺩﻫﺎ ﭘﻴﺶ ﺁﻥ ﺯﻥ ﮐﻪ ﻣﻴﺰﺍﺋﻴﺪ ﺑﺎﻳﺴﺘﺎﺩ‬

‫ﺗﺎ ﭼﻮﻥ ﺑﺰﺍﻳﺪ ﻓﺮﺯﻧﺪ ﺍﻭ ﺭﺍ ﺑﺒﻠﻌﺪ " ﺍﻳﻦ ﺯﻥ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ‬ ‫ﺍﺯ ﭘﻴﺶ ﮔﺬﺷﺖ ﻭ ﺍﻳﺴﺘﺎﺩﻥ ﺩﺭ ﻧﺰﺩ ﺁﻥ ﻳﻌﻨﻰ ﺁﻥ ﺍﮊﺩﺭﻫﺎ ﻣﺮﺍﻗﺐ‬ ‫ﺑﻮﺩ ﺗﺎ ﺁﻥ ﺯﻥ ﺑﺰﺍﻳﺪ ﻓﺮﺯﻧﺪ ﺍﻭ ﺭﺍ ﺑﺒﻠﻌﺪ ﻭ ﺍﻳﻦ ﻓﺮﺯﻧﺪ ﺁﻥ ﻣﻈﻬﺮ ﻣﻮﻋﻮﺩ‬

‫ﺑﻨﻮﺍﻣﻴﻪ ﻫﻤﻴﺸﻪ ﻣﻨﺘﻈﺮ ﺁﻥ ﺑﻮﺩﻧﺪ‬ ‫ﻣﺤﻤﺪﻳﻪ ﺍﺳﺖ ﻭ‬ ‫ﺑﻮﺩ ﮐﻪ ﺯﺍﺩﮤ ﺷﺮﻳﻌﺖ‬ ‫ّ‬ ‫ّ ّ‬ ‫ﻣﺤﻤﺪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ‬ ‫ﮐﻪ ﺁﻥ ﺷﺨﺺ ﻣﻮﻋﻮﺩ ﮐﻪ ﺍﺯ ﺳﻼﻟﮥ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﻣﻮﻋﻮﺩ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺑﺪﺳﺖ ﺁﺭﻧﺪ ﻭ ﻣﺤﻮ ﻭ ﻧﺎﺑﻮﺩ ﮐﻨﻨﺪ ﺯﻳﺮﺍ ﻧﻬﺎﻳﺖ‬

‫ﺧﻮﻑ ﺍﺯ ﻇﻬﻮﺭ ﻣﻈﻬﺮ ﻣﻮﻋﻮﺩ ﺩﺍﺷﺘﻨﺪ ﻭ ﻫﺮ ﺟﺎ ﻧﻔﺴﻰ ﺭﺍ ﺍﺯ ﺳﻼﻟﮥ‬ ‫ﻣﺤﻤﺪ ﻳﺎﻓﺘﻨﺪ ﮐﻪ ﺩﺭ ﺍﻧﻈﺎﺭ ﻣﺤﺘﺮﻡ ﺑﻮﺩ ﺍﻭ ﺭﺍ ﻫﻼﮎ ﻧﻤﻮﺩﻧﺪ ‪.‬‬ ‫ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﺍﻣﺘﻬﺎﻯ ﺯﻣﻴﻦ ﺭﺍ ﺑﻌﺼﺎﻯ ﺁﻫﻨﻴﻦ ﺣﮑﻤﺮﺍﻧﻰ‬ ‫"ﭘﺲ ﭘﺴﺮﻯ ﺯﺍﺋﻴﺪ ﮐﻪ ﻫﻤﮥ ّ‬

‫ﺧﻮﺍﻫﺪ ﮐﺮﺩ " ﺍﻳﻦ ﭘﺴﺮ ﺑﺰﺭﮔﻮﺍﺭ ﻣﻈﻬﺮ ﻣﻮﻋﻮﺩ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺷﺮﻳﻌﺔ‬ ‫ﺍﻟﻬﻴﻪ ﭘﺮﻭﺭﺵ ﺷﺪ ﻭ ﻋﺼﺎﻯ‬ ‫ﺍ‪ّ ‬‬ ‫ﺗﻮﻟﺪ ﻳﺎﻓﺖ ﻭ ﺩﺭ ﺁﻏﻮﺵ ﺗﻌﺎﻟﻴﻢ ّ‬

‫ﺑﻘﻮﺕ ﻭ ﻗﺪﺭﺕ‬ ‫ﻗﻮﺕ ﻭ ﻗﺪﺭﺗﺴﺖ ﻧﻪ ﺷﻤﺸﻴﺮ ﻳﻌﻨﻰ ّ‬ ‫ﺁﻫﻨﻴﻦ ﮐﻨﺎﻳﻪ ﺍﺯ ّ‬

‫ﺍﻣﺘﻬﺎﻯ ﺯﻣﻴﻦ ﺭﺍ ﺷﺒﺎﻧﻰ ﺧﻮﺍﻫﺪ ﻓﺮﻣﻮﺩ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ‬ ‫ﺍﻟﻬﻴﻪ ﺟﻤﻴﻊ ّ‬ ‫ّ‬

‫ﻓﺮﺯﻧﺪ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺍﺳﺖ ‪ ".‬ﻭ ﻓﺮﺯﻧﺪﺵ ﺑﻨﺰﺩ ﺧﺪﺍ ﻭ ﺗﺨﺖ ﺍﻭ ﺭﺑﻮﺩﻩ‬

‫ﺑﺤﻴﺰ‬ ‫ﺷﺪ " ﺍﻳﻦ ﺍﺧﺒﺎﺭ ﺍﺯ ﺣﻘﻴﻘﺖ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺍﺳﺖ ﮐﻪ ﺻﻌﻮﺩ ّ‬

‫ﺍﻟﻬﻴﻪ ﻓﺮﻣﻮﺩﻧﺪ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ‬ ‫ﻣﻠﮑﻮﺕ ﻋﺮﺵ ﺍﻟﻬﻰ ﻣﺮﮐﺰ ﺳﻠﻄﻨﺖ ّ‬ ‫ﭼﻘﺪﺭ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻌﺴﺖ " ﻭ ﺯﻥ ﺑﺒﻴﺎﺑﺎﻥ ﻓﺮﺍﺭ ﮐﺮﺩ " ﻳﻌﻨﻰ ﺷﺮﻳﻌﺔ‬

‫ﺍ‪ ‬ﺑﺼﺤﺮﺍ ﻓﺮﺍﺭ ﮐﺮﺩ ﻳﻌﻨﻰ ﺑﺼﺤﺮﺍﻯ ﻭﺍﺳﻊ ﺣﺠﺎﺯ ﻭ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‬

‫ﻣﻬﻴﺎ ﺷﺪﻩ ﺍﺳﺖ "‬ ‫ﺍﻧﺘﻘﺎﻝ ﻧﻤﻮﺩ " ﻭ ﺩﺭ ﺁﻧﺠﺎ ﻣﮑﺎﻧﻰ ﺍﺯ ﺑﺮﺍﻯ ﻭﻯ ﺍﺯ ﺧﺪﺍ ّ‬

‫ﻳﻌﻨﻰ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﻣﺄﻭﻯ ﻭ ﻣﺴﮑﻦ ﻭ ﻣﺮﮐﺰ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺷﺪ‬

‫ﻣﺪﺕ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﺭﻭﺯ ﺑﭙﺮﻭﺭﻧﺪ " ﻭ ﺍﻳﻦ ﻫﺰﺍﺭ‬ ‫"ﺗﺎ ﺍﻭ ﺭﺍ ّ‬

‫ﻣﻘﺪﺱ ﻋﺒﺎﺭﺕ‬ ‫ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﺭﻭﺯ ﻫﺮ ﺭﻭﺯﻯ ﺑﺎﺻﻄﻼﺡ ﮐﺘﺎﺏ ّ‬ ‫ﺍﺯ ﻳﮏ ﺳﺎﻟﺴﺖ ﭼﻨﺎﻧﮑﻪ ﺍﺯ ﭘﻴﺶ ﮔﺬﺷﺖ ﻭ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﻫﺰﺍﺭ ﻭ‬

‫ﺹ ‪٥٦‬‬ ‫ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﺳﺎﻝ ﺩﺭ ﺑﺎﺩﻳﮥ ﻋﺮﺏ ﺻﺤﺮﺍﻯ ﻋﻈﻴﻢ ﭘﺮﻭﺭﺵ‬

‫ﺗﻮﻟﺪ ﮔﺸﺖ ﺩﻳﮕﺮ ﺣﮑﻤﻰ ﺑﻌﺪ ﺍﺯ ﻫﺰﺍﺭ ﻭ‬ ‫ﻳﺎﻓﺖ ﻭ ﻣﻈﻬﺮ ﻣﻮﻋﻮﺩ ﺍﺯ ﺍﻭ ّ‬

‫ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﺳﺎﻝ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﺷﺮﻳﻌﺖ ﻧﻤﺎﻧﺪ ﺯﻳﺮﺍ ﺛﻤﺮﮤ ﺁﻥ ﺷﺠﺮ‬

‫ﻇﺎﻫﺮ ﮔﺮﺩﻳﺪ ﻭ ﻧﺘﻴﺠﻪ ﺣﺎﺻﻞ ﺷﺪ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﭼﻘﺪﺭ‬

‫ﻧﺒﻮﺗﻬﺎ ﻣﻄﺎﺑﻖ ﻳﮑﺪﻳﮕﺮ ﺍﺳﺖ ‪ .‬ﺩﺭ ﻣﮑﺎﺷﻔﺎﺕ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ ﺭﺍ ﭼﻬﻞ ﻭ‬ ‫ّ‬ ‫ﺩﻭ ﻣﺎﻩ ﺗﻌﻴﻴﻦ ﻧﻤﺎﻳﺪ ﻭ ﺩﺍﻧﻴﺎﻝ ﻧﺒﻰ ﺳﻪ ﺭﻭﺯ ﻭ ﻧﻴﻢ ﺗﺼﺮﻳﺢ ﮐﻨﺪ ﺍﻳﻦ‬

‫ﻧﻴﺰ ﭼﻬﻞ ﻭ ﺩﻭ ﻣﺎﻩ ﻣﻴﺸﻮﺩ ﻭ ﭼﻬﻞ ﻭ ﺩﻭ ﻣﺎﻩ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ‬

‫ﺻﺮﺍﺣﺔ‬ ‫ﻳﻮﺣﻨﺎ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ‬ ‫ﺷﺼﺖ ﺭﻭﺯ ﻣﻴﮕﺮﺩﺩ ﻟﻬﺬﺍ ﺩﺭ ﻣﮑﺎﺷﻔﺎﺕ‬ ‫ً‬ ‫ّ‬ ‫ﻣﻘﺪﺱ‬ ‫ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﺭﻭﺯ ﺑﻴﺎﻥ ﮐﻨﺪ ﻭ ﺩﺭ ﮐﺘﺎﺏ ّ‬

‫ﻣﻨﺼﻮﺹ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﺭﻭﺯﻯ ﻋﺒﺎﺭﺕ ﺍﺯ ﻳﮏ ﺳﺎﻟﺴﺖ ﻭ ﺍﺯ ﺍﻳﻦ‬

‫ﺻﺮﻳﺤﺘﺮ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﮐﻪ ﺟﻤﻴﻊ ﺍﺧﺒﺎﺭ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺗﻮﺍﻓﻖ ﻧﻤﺎﻳﺪ ﻭ‬ ‫ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺳﻨﮥ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﺷﺼﺖ ﺍﺯ ﻫﺠﺮﺕ ﺣﻀﺮﺕ‬

‫ﻣﻘﺪﺱ ﺍﺧﺒﺎﺭﻯ‬ ‫ﻣﺤﻤﺪ ﮐﻪ ﺗﺎﺭﻳﺦ ﻋﻤﻮﻡ ﺍﺳﻼﻣﺴﺖ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺩﺭ ﮐﺘﺎﺏ ّ‬ ‫ّ‬ ‫ﺣﻖ ﻫﻴﭻ ﻇﻬﻮﺭﻯ ﻧﻴﺴﺖ ﺍﮔﺮ ﺍﻧﺼﺎﻑ ﺑﺎﺷﺪ ﺗﻮﺍﻓﻖ‬ ‫ﺍﺯ ﺍﻳﻦ ﺻﺮﻳﺤﺘﺮ ﺩﺭ ّ‬

‫ﺍﻳﻦ ﺍﻭﻗﺎﺕ ﻣﺬﮐﻮﺭﻩ ﺍﺯ ﻟﺴﺎﻥ ﺑﺰﺭﮔﻮﺍﺭﺍﻥ ﺍﻋﻈﻢ ﺑﺮﻫﺎﻧﺴﺖ ﻭ ﺑﻬﻴﭻ ﻭﺟﻪ‬

‫ﺗﺤﺮﻯ ﺣﻘﻴﻘﺖ ﻧﻤﺎﻳﻨﺪ‬ ‫ﺗﺄﻭﻳﻞ ﺑﺮﻧﻤﻴﺪﺍﺭﺩ ‪ .‬ﺧﻮﺷﺎ ﺑﺤﺎﻝ ﻧﻔﻮﺱ ﻣﻨﺼﻔﻪ ﮐﻪ ّ‬

‫ﺍﻣﺎ ﺍﮔﺮ ﺍﻧﺼﺎﻑ ﻧﺒﺎﺷﺪ ﻣﺤﺎﺟﺠﻪ ﮐﻨﻨﺪ ﻭ ﻣﺠﺎﺩﻟﻪ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻧﮑﺎﺭ ﺍﻣﺮ‬ ‫ّ‬

‫ﻭﺍﺿﺢ ﮐﻨﻨﺪ ﻣﺎﻧﻨﺪ ﻓﺮﻳﺴﻴﺎﻥ ﺩﺭ ﻇﻬﻮﺭ ﻣﺴﻴﺢ ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﻟﺠﺎﺟﺖ‬ ‫ﺣﻮﺍﺭﻳﻴﻦ ﻣﻴﻨﻤﻮﺩﻧﺪ ﻭ ﺑﺠﻬﻠﮥ‬ ‫ﺍﻧﮑﺎﺭ ﺗﻔﺎﺳﻴﺮ ﻭ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭ‬ ‫ّ‬

‫ﺣﻖ ﺍﻳﻦ ﻳﺴﻮﻉ ﻧﻴﺴﺖ‬ ‫ﻋﻮﺍﻡ ﺍﻣﺮ ﺭﺍ ﻣﺸﺘﺒﻪ ﻣﻴﮑﺮﺩﻧﺪ ﮐﻪ ﺍﻳﻦ ﺍﺧﺒﺎﺭ ﺩﺭ ّ‬

‫ﺣﻖ ﻣﻮﻋﻮﺩ ﺍﺳﺖ ﮐﻪ ﻣﻦ ﺑﻌﺪ ﺑﺸﺮﻭﻁ ﻣﺬﮐﻮﺭﻩ ﺩﺭ ﺗﻮﺭﺍﺕ‬ ‫ﺑﻠﮑﻪ ﺩﺭ ّ‬

‫ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﺍﺯ ﺟﻤﻠﮥ ﺷﺮﻭﻁ ﺳﻠﻄﻨﺖ ﻭ ﺟﻠﻮﺱ ﺑﺮ ﺳﺮﻳﺮ ﺩﺍﻭﺩ‬

‫ﻭ ﺗﺮﻭﻳﺞ ﺷﺮﻳﻌﺖ ﺗﻮﺭﺍﺕ ﻭ ﻇﻬﻮﺭ ﻋﺪﺍﻟﺖ ﮐﺒﺮﻯ ﻭ ﺍﺟﺘﻤﺎﻉ ﮔﺮﮒ ﻭ‬ ‫ﻣﻴﺶ ﺑﺮ ﭼﺸﻤﮥ ﻭﺍﺣﺪ ﺍﺳﺖ ﻟﻬﺬﺍ ﻧﺎﺱ ﺭﺍ ﻣﺤﺘﺠﺐ ﺍﺯ ﻣﺴﻴﺢ ﻧﻤﻮﺩﻧﺪ ‪.‬‬ ‫ﺹ ‪٥٧‬‬

‫‪ - ١٤‬ﻳﺪ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﺑﺮﺍﻫﻴﻦ‬ ‫ّ‬

‫ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﺯﻣﺎﻧﺮﺍ ﺍﺩﻭﺍﺭ ﺍﺳﺖ ﻭ ﻣﮑﺎﻧﺮﺍ ﺍﻃﻮﺍﺭ ﻓﺼﻮﻟﺮﺍ‬

‫ﺗﺪﻧﻰ ﻭ ﭘﺮﻭﺭﺵ ‪ .‬ﮔﺎﻫﻰ ﻓﺼﻞ ﺭﺑﻴﻊ‬ ‫ﮔﺮﺩﺵ ﺍﺳﺖ ﻭ ﻧﻔﻮﺳﺮﺍ ّ‬ ‫ﺗﺮﻗﻰ ﻭ ّ‬ ‫ﺍﺳﺖ ﻭ ﮔﻬﻰ ﻣﻮﺳﻢ ﺧﺮﻳﻒ ﺩﻣﻰ ﺍﻭﺍﻥ ﺗﺎﺑﺴﺘﺎﻧﺴﺖ ﻭ ﺍﻭﻗﺎﺗﻰ ﻓﺼﻞ‬

‫ﺯﻣﺴﺘﺎﻥ ‪ .‬ﻣﻮﺳﻢ ﺑﻬﺎﺭ ﺍﺑﺮ ﮔﻬﺮ ﺑﺎﺭ ﺩﺍﺭﺩ ﻭ ﻧﻔﺤﮥ ﻣﺸﮑﺒﺎﺭ ﻧﺴﻴﻢ ﺟﺎﻥ ﺑﺨﺶ‬ ‫ﺩﺍﺭﺩ ﻭ ﻫﻮﺍﺋﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻋﺘﺪﺍﻝ ﺑﺎﺭﺍﻥ ﺑﺒﺎﺭﺩ ﺧﻮﺭﺷﻴﺪ ﺑﺘﺎﺑﺪ ﺍﺭﻳﺎﺡ‬ ‫ﻟﻮﺍﻗﺢ ﺑﻮﺯﺩ ﻋﺎﻟﻢ ﺗﺠﺪﻳﺪ ﺷﻮﺩ ﻭ ﻧﻔﺤﮥ ﺣﻴﺎﺕ ﺩﺭ ﻧﺒﺎﺕ ﻭ ﺣﻴﻮﺍﻥ ﻭ‬

‫ﺍﺭﺿﻴﻪ ﺍﺯ ﺑﺮﺯﺧﻰ ﺑﺒﺮﺯﺥ ﺩﻳﮕﺮ ﺍﻧﺘﻘﺎﻝ ﻧﻤﺎﻳﺪ‬ ‫ﺍﻧﺴﺎﻥ ﭘﺪﻳﺪ ﺁﻳﺪ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬

‫ﺟﻤﻴﻊ ﺍﺷﻴﺎ ﺧﻠﻌﺖ ﺗﺎﺯﻩ ﭘﻮﺷﺪ ﻭ ﺧﺎﮎ ﺳﻴﺎﻩ ﭘﺮ ﮔﻴﺎﻩ ﮔﺮﺩﺩ ﻭ ﮐﻮﻩ ﻭ‬ ‫ﺣﻠﮥ ﺧﻀﺮﺍ ﻳﺎﺑﺪ ﺩﺭﺧﺘﺎﻥ ﺑﺮﮒ ﻭ ﺷﮑﻮﻓﻪ ﻧﻤﺎﻳﺪ ﻭ ﮔﻠﺴﺘﺎﻥ‬ ‫ﺻﺤﺮﺍ ّ‬ ‫ﮔﻞ ﻭ ﺭﻳﺎﺣﻴﻦ ﺑﺮﻭﻳﺎﻧﺪ ﺟﻬﺎﻥ ﺟﻬﺎﻥ ﺩﻳﮕﺮ ﮔﺮﺩﺩ ﻭ ﮐﻴﻬﺎﻥ ﺣﻴﺎﺕ‬

‫ﺟﺎﻥ ﭘﺮﻭﺭ ﻳﺎﺑﺪ ﻋﺎﻟﻢ ﺍﺭﺿﻰ ﺟﺴﻢ ﺑﻴﺠﺎﻥ ﺑﻮﺩ ﺭﻭﺡ ﺗﺎﺯﻩ ﻳﺎﺑﺪ ﻭ ﻟﻄﺎﻓﺖ‬

‫ﻭ ﺻﺒﺎﺣﺖ ﻭ ﻣﻼﺣﺖ ﺑﻰ ﺍﻧﺪﺍﺯﻩ ﺣﺎﺻﻞ ﻧﻤﺎﻳﺪ ﭘﺲ ﺑﻬﺎﺭ ﺳﺒﺐ ﺣﻴﺎﺕ‬ ‫ﺟﺪﻳﺪ ﺷﻮﺩ ﻭ ﺭﻭﺡ ﺑﺪﻳﻊ ﺩﻫﺪ ‪ .‬ﺑﻌﺪ ﻣﻮﺳﻢ ﺗﺎﺑﺴﺘﺎﻥ ﺁﻳﺪ ﻭ ﺣﺮﺍﺭﺕ‬ ‫ﻗﻮﮤ ﺣﻴﺎﺕ ﺩﺭ ﻋﺎﻟﻢ ﻧﺒﺎﺕ‬ ‫ﻗﻮﺕ ﺑﻨﻤﺎﻳﺪ ّ‬ ‫ﺍﻓﺰﺍﻳﺪ ﻭ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻬﺎﻳﺖ ّ‬

‫ﺑﺪﺭﺟﮥ ﮐﻤﺎﻝ ﺭﺳﺪ ﻭ ﺯﻣﺎﻥ ﺣﺼﺎﺩ ﺷﻮﺩ ﺩﺍﻧﻪ ﺧﺮﻣﻦ ﮔﺮﺩﺩ ﻭ ﻗﻮﺕ‬

‫ﻣﻬﻴﺎ ﺷﻮﺩ ‪ .‬ﺑﻌﺪ ﻓﺼﻞ ﺧﺰﺍﻥ ﺑﻰ ﺍﻣﺎﻥ ﺁﻳﺪ ﻭ ﻧﺴﻴﻢ‬ ‫ﺑﻬﺮ ﺩﻯ ﻭ ﺑﻬﻤﻦ ّ‬

‫ﻧﺎﮔﻮﺍﺭ ﺑﻮﺯﺩ ﺑﺎﺩ ﻋﻘﻴﻢ ﻣﺮﻭﺭ ﮐﻨﺪ ﻭ ﻓﺼﻞ ﺳﻘﻴﻢ ﺣﺼﻮﻝ ﻳﺎﺑﺪ ﺟﻤﻴﻊ‬

‫ﺍﺷﻴﺎ ﭘﮋﻣﺮﺩﻩ ﺷﻮﺩ ﻭ ﻫﻮﺍﻯ ﻟﻄﻴﻒ ﺍﻓﺴﺮﺩﻩ ﮔﺮﺩﺩ ﻧﺴﻴﻢ ﺑﻬﺎﺭ ﺑﺒﺎﺩ ﺧﺮﻳﻒ‬

‫ﺧﺮﻡ ﺍﻓﺴﺮﺩﻩ ﻭ ﻋﺮﻳﺎﻥ ﮔﺮﺩﺩ ﻭ ﮔﻞ ﻭ‬ ‫ّ‬ ‫ﻣﺒﺪﻝ ﺷﻮﺩ ﺍﺷﺠﺎﺭ ﺳﺒﺰ ﻭ ّ‬

‫ﺭﻳﺎﺣﻴﻦ ﺣﺎﻟﺖ ﻏﻤﮕﻴﻦ ﻳﺎﺑﺪ ﮔﻠﺸﻦ ﻧﺎﺯﻧﻴﻦ ﮔﻠﺨﻦ ﻇﻠﻤﺎﻧﻰ ﺷﻮﺩ ‪ .‬ﺑﻌﺪ‬

‫ﻓﺼﻞ ﺯﻣﺴﺘﺎﻥ ﺁﻳﺪ ﻭ ﺳﺮﻣﺎ ﻭ ﻃﻮﻓﺎﻥ ﮔﺮﺩﺩ ﺑﺮﻑ ﺍﺳﺖ ﻭ ﺑﻮﺭﺍﻥ‬ ‫ﺗﮕﺮﮔﺴﺖ ﻭ ﺑﺎﺭﺍﻥ ﺭﻋﺪ ﺍﺳﺖ ﻭ ﺑﺮﻕ ﺟﻤﻮﺩﺗﺴﺖ ﻭ ﺧﻤﻮﺩﺕ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ‬ ‫ﺹ ‪٥٨‬‬

‫ﺣﻴﻮﺍﻧﻴﻪ ﭘﮋﻣﺮﺩﻩ ﻭ ﺍﻓﺴﺮﺩﻩ‬ ‫ﻧﺒﺎﺗﻴﻪ ﺑﺤﺎﻟﺖ ﻣﻮﺕ ﺍﻓﺘﺪ ﻭ ﻣﻮﺟﻮﺩﺍﺕ‬ ‫ّ‬ ‫ّ‬

‫ﮔﺮﺩﺩ ‪ .‬ﭼﻮﻥ ﺑﺎﻳﻦ ﺩﺭﺟﻪ ﺭﺳﺪ ﺑﺎﺯ ﻧﻮ ﺑﻬﺎﺭ ﺟﺎﻥ ﭘﺮﻭﺭ ﺁﻳﺪ ﻭ ﺩﻭﺭ ﺟﺪﻳﺪ‬ ‫ﺷﻮﺩ ﻭ ﻣﻮﺳﻢ ﺭﺑﻴﻊ ﺑﺎ ﮐﻤﺎﻝ ﺣﺸﻤﺖ ﻭ ﻋﻈﻤﺖ ﺑﺎ ﺟﻨﻮﺩ ﻃﺮﺍﻭﺕ ﻭ ﻟﻄﺎﻓﺖ‬ ‫ﺩﺭ ﮐﻮﻩ ﻭ ﺩﺷﺖ ﺧﻴﻤﻪ ﺑﺮ ﺍﻓﺮﺍﺯﺩ ﺩﻭﺑﺎﺭﻩ ﻫﻴﮑﻞ ﻣﻮﺟﻮﺩﺍﺕ ﺗﺠﺪﻳﺪ ﺷﻮﺩ‬

‫ﻭ ﺧﻠﻘﺖ ﮐﺎﺋﻨﺎﺕ ﺗﺎﺯﻩ ﮔﺮﺩﺩ ﺍﺟﺴﺎﻡ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻳﺎﺑﺪ ﺩﺷﺖ ﻭ ﺻﺤﺮﺍ‬ ‫ﺳﺒﺰ ﻭ ﺧﺮﻡ ﮔﺮﺩﺩ ﺩﺭﺧﺘﻬﺎ ﺷﮑﻮﻓﻪ ﻧﻤﺎﻳﺪ ﻭ ﺁﻥ ﺑﻬﺎﺭ ﭘﺎﺭﺳﺎﻟﻰ ﺑﺎﺯ ﺩﺭ‬

‫ﻧﻬﺎﻳﺖ ﻋﻈﻤﺖ ﻭ ﺟﻼﻝ ﺭﺟﻮﻉ ﮐﻨﺪ ﻭ ﻭﺟﻮﺩ ﮐﺎﺋﻨﺎﺕ ﺑﺮ ﺍﻳﻦ ﺩﻭﺭ ﻭ‬

‫ﺗﺴﻠﺴﻞ ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ ﻭ ﭘﺎﻳﺪ ‪ ،‬ﺍﻳﻦ ﺩﻭﺭ ﻭ ﮔﺮﺩﺵ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻴﺴﺖ ‪.‬‬ ‫ﻣﻘﺪﺳﻪ ﺑﻬﺎﺭ‬ ‫ﺑﻬﻤﻴﻦ ﻗﺴﻢ ﺍﺩﻭﺍﺭ ﺭﻭﺣﺎﻧﻰ ﺍﻧﺒﻴﺎ ﻳﻌﻨﻰ ﻳﻮﻡ ﻇﻬﻮﺭ ﻣﻈﺎﻫﺮ ّ‬

‫ﺗﺠﻠﻴﺎﺕ ﺭﺣﻤﺎﻧﻴﺴﺖ ﻓﻴﺾ ﺁﺳﻤﺎﻧﻴﺴﺖ ﻧﺴﻴﻢ ﺣﻴﺎﺗﺴﺖ ﺍﺷﺮﺍﻕ‬ ‫ﺭﻭﺣﺎﻧﻴﺴﺖ ّ‬

‫ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﺍﺭﻭﺍﺡ ﺯﻧﺪﻩ ﺷﻮﺩ ﻗﻠﻮﺏ ﺗﺮ ﻭ ﺗﺎﺯﻩ ﮔﺮﺩﺩ ﻧﻔﻮﺱ‬ ‫ﺍﻧﺴﺎﻧﻴﻪ ﺑﺸﺎﺭﺕ ﻳﺎﺑﺪ ﻭ ﺩﺭ‬ ‫ﻃﻴﺒﻪ ﺷﻮﺩ ﻭﺟﻮﺩ ﺑﺤﺮﮐﺖ ﺁﻳﺪ ﺣﻘﺎﻳﻖ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻠﻴﻪ ﺣﺎﺻﻞ ﺷﻮﺩ ﺣﺸﺮ‬ ‫ﻣﺮﺍﺗﺐ ﻭ ﮐﻤﺎﻻﺕ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﺟﻮﻳﺪ ّ‬ ‫ﺗﺮﻗﻴﺎﺕ ّ ّ‬

‫ﺍﻳﺎﻡ ﻗﻴﺎﻡ ﺍﺳﺖ ﻭ ﺯﻣﺎﻥ ﺟﻮﺵ ﻭ ﺧﺮﻭﺵ ﺩﻡ‬ ‫ﻭ ﻧﺸﻮﺭ ﮔﺮﺩﺩ ﺯﻳﺮﺍ ّ‬

‫ﻓﺮﺡ ﻭ ﺳﺮﻭﺭ ﺍﺳﺖ ﻭ ﻭﻗﺖ ﺍﻧﺠﺬﺍﺏ ﻣﻮﻓﻮﺭ ‪ .‬ﺑﻌﺪ ﺁﻥ ﺑﻬﺎﺭ ﺟﺎﻥ ﭘﺮﻭﺭ‬

‫ﻣﻨﺘﻬﻰ ﺑﺘﺎﺑﺴﺘﺎﻥ ﭘﺮ ﺛﻤﺮ ﺷﻮﺩ ﺍﻋﻼء ﮐﻠﻤﺔ ﺍ‪ ‬ﮔﺮﺩﺩ ﻭ ﺗﺮﻭﻳﺞ ﺷﺮﻳﻌﺔ ﺍ‪‬‬

‫ﺟﻤﻴﻊ ﺍﺷﻴﺎ ﺑﺪﺭﺟﮥ ﮐﻤﺎﻝ ﺭﺳﺪ ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻣﻨﺒﺴﻂ ﮔﺮﺩﺩ ﻧﻔﺤﺎﺕ‬

‫ﻣﻌﻄﺮ ﻧﻤﺎﻳﺪ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﺟﻬﺎﻧﮕﻴﺮ ﺷﻮﺩ ﻧﻔﻮﺱ‬ ‫ﻗﺪﺱ ﺷﺮﻕ ﻭ ﻏﺮﺏ ّ‬ ‫ﮐﻠﻴﻪ ﺩﺭ ﻋﺎﻟﻢ‬ ‫ﺗﺮﺑﻴﺖ ﺷﻮﺩ ﻧﺘﺎﺋﺞ ﻣﺸﮑﻮﺭﻩ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ّ‬ ‫ﺗﺮﻗﻴﺎﺕ ّ ّ‬

‫ﺍﻧﺴﺎﻧﻰ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ﻭ ﻓﻴﻮﺿﺎﺕ ﺭﺣﻤﺎﻧﻰ ﺍﺣﺎﻃﻪ ﮐﻨﺪ ﻭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ‬

‫ﻗﻮﺕ ﻭ ﺣﺮﺍﺭﺕ ﺍﺷﺮﺍﻕ ﻧﻤﺎﻳﺪ ‪ .‬ﻭ ﭼﻮﻥ ﺑﺪﺍﺋﺮﮤ‬ ‫ﺍﺯ ﺍﻓﻖ ﻣﻠﮑﻮﺕ ﺑﻨﻬﺎﻳﺖ ّ‬

‫ﺍﻟﻨﻬﺎﺭ ﺭﺳﺪ ﺭﻭ ﺑﻐﺮﻭﺏ ﻭ ﺯﻭﺍﻝ ﻧﻬﺪ ﻭ ﺁﻥ ﺑﻬﺎﺭ ﺭﻭﺣﺎﻧﻴﺮﺍ ﺍﺯ‬ ‫ﻧﺼﻒ ّ‬

‫ﻣﺒﺪﻝ ﺑﺮﻳﺢ ﻋﻘﻴﻢ ﮔﺮﺩﺩ‬ ‫ﭘﻰ ﺯﻣﺎﻥ ﺧﺰﺍﻥ ﺁﻳﺪ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﺑﺎﻳﺴﺘﺪ ﻧﺴﻴﻢ ّ‬

‫ﻭ ﻣﻮﺳﻢ ﺳﻘﻴﻢ ﻃﺮﺍﻭﺕ ﻭ ﻟﻄﺎﻓﺖ ﺑﺎﻍ ﻭ ﺻﺤﺮﺍ ﻭ ﮔﻠﺰﺍﺭ ﺭﺍ ﺯﺍﺋﻞ ﮐﻨﺪ‬

‫ﻧﻮﺭﺍﻧﻴﺖ‬ ‫ﻣﺒﺪﻝ ﮔﺮﺩﺩ‬ ‫ﻭﺟﺪﺍﻧﻴﻪ ﻧﻤﺎﻧﺪ ﺍﺧﻼﻕ‬ ‫ﻳﻌﻨﻰ ﺍﻧﺠﺬﺍﺑﺎﺕ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺹ ‪٥٩‬‬

‫ﻣﺒﺪﻝ‬ ‫ﺭﻭﺣﺎﻧﻴﺖ ﻧﻔﻮﺱ‬ ‫ﻣﮑﺪﺭ ﺷﻮﺩ ﻭ‬ ‫ﻗﻠﻮﺏ‬ ‫ﻣﺘﻐﻴﺮ ﮔﺮﺩﺩ ﻓﻀﺎﺋﻞ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺑﺮﺫﺍﺋﻞ ﺷﻮﺩ ﻭ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﻧﻤﺎﻧﺪ ﺍﺯ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺍﺳﻤﻰ ﻣﺎﻧﺪ ﻭ‬

‫ﺍﻟﻬﻴﻪ ﺭﺳﻤﻰ ﭘﺎﻳﺪ ﺍﺳﺎﺱ ﺩﻳﻦ ﺍ‪ ‬ﻣﺤﻮ ﻭ ﻧﺎﺑﻮﺩ ﺷﻮﺩ ﻋﺎﺩﺍﺕ‬ ‫ﺍﺯ ﺗﻌﺎﻟﻴﻢ ّ‬

‫ﻭ ﺭﺳﻮﻣﻰ ﻣﻮﺟﻮﺩ ﮔﺮﺩﺩ ﺗﻔﺮﻳﻖ ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺑﺘﺰﻟﺰﻝ‬

‫ﺗﺒﺪﻳﻞ ﺷﻮﺩ ﺟﺎﻧﻬﺎ ﻣﺮﺩﻩ ﮔﺮﺩﺩ ﻭ ﻗﻠﻮﺏ ﭘﮋﻣﺮﺩﻩ ﺷﻮﺩ ﻭ ﻧﻔﻮﺱ ﺍﻓﺴﺮﺩﻩ‬

‫ﺍﻳﺎﻡ ﺯﻣﺴﺘﺎﻥ ﺁﻳﺪ ﻳﻌﻨﻰ ﺑﺮﻭﺩﺕ ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﻰ ﺍﺣﺎﻃﻪ ﮐﻨﺪ ﻭ‬ ‫ﮔﺮﺩﺩ ‪ّ .‬‬

‫ﻇﻠﻤﺖ ﺿﻼﻟﺖ ﻧﻔﺴﺎﻧﻰ ﻣﺴﺘﻮﻟﻰ ﺷﻮﺩ ﭘﺲ ﺍﺯ ﺁﻥ ﺟﻤﻮﺩﺗﺴﺖ ﻭ ﻧﺎﻓﺮﻣﺎﻧﻰ‬ ‫ﺳﻔﺎﻫﺖ ﺍﺳﺖ ﻭ ﮐﺎﻫﻠﻰ ﺳﻔﺎﻟﺖ ﺍﺳﺖ ﻭ ﺷﺆﻭﻥ ﺣﻴﻮﺍﻧﻰ ﺑﺮﻭﺩﺗﺴﺖ ﻭ‬

‫ﺧﻤﻮﺩﺕ ﺟﻤﺎﺩﻯ ﻣﺜﻞ ﻓﺼﻞ ﺯﻣﺴﺘﺎﻥ ﮐﻪ ﮐﺮﮤ ﺍﺭﺽ ﺍﺯ ﺗﺄﺛﻴﺮ ﺣﺮﺍﺭﺕ‬

‫ﺷﻤﺲ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪ ﻭ ﻣﺨﻤﻮﺩ ﻭ ﻣﻐﻤﻮﻡ ﺷﻮﺩ ‪ .‬ﻭﻗﺘﻰ ﮐﻪ ﻋﺎﻟﻢ ﻋﻘﻮﻝ ﻭ ﺍﻓﮑﺎﺭ‬ ‫ﺑﺎﻳﻦ ﺩﺭﺟﻪ ﺭﺳﺪ ﻣﻮﺕ ﺍﺑﺪﻯ ﺍﺳﺖ ﻭ ﻓﻨﺎﻯ ﺳﺮﻣﺪﻯ ﻭ ﭼﻮﻥ ﻣﻮﺳﻢ‬

‫ﺯﻣﺴﺘﺎﻥ ﺣﮑﻤﺶ ﺟﺎﺭﻯ ﮔﺸﺖ ﺩﻭﺑﺎﺭﻩ ﺑﻬﺎﺭ ﺭﻭﺣﺎﻧﻰ ﺁﻳﺪ ﻭ ﺩﻭﺭ ﺟﺪﻳﺪ‬ ‫ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ﻧﺴﻴﻢ ﺭﻭﺣﺎﻧﻰ ﻭﺯﺩ ﺻﺒﺢ ﻧﻮﺭﺍﻧﻰ ﺩﻣﺪ ﺍﺑﺮ ﺭﺣﻤﺎﻧﻰ ﺑﺒﺎﺭﺩ‬ ‫ﭘﺮﺗﻮ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺑﺘﺎﺑﺪ ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﺣﻴﺎﺕ ﺟﺪﻳﺪ ﻳﺎﺑﺪ ﻭ ﺧﻠﻌﺖ‬ ‫ﺑﺪﻳﻊ ﭘﻮﺷﺪ ﺟﻤﻴﻊ ﺁﺛﺎﺭ ﻭ ﻣﻮﺍﻫﺐ ﺭﺑﻴﻊ ﮔﺬﺷﺘﻪ ﺩﺭ ﺍﻳﻦ ﺑﻬﺎﺭ ﺟﺪﻳﺪ‬

‫ﺭﻭﺣﺎﻧﻴﮥ ﺷﻤﺲ ﺣﻘﻴﻘﺖ‬ ‫ﺩﻭﺑﺎﺭﻩ ﻭ ﺷﺎﻳﺪ ﺍﻋﻈﻢ ﺍﺯ ﺁﻥ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ‪ .‬ﺍﺩﻭﺍﺭ‬ ‫ّ‬

‫ﻣﺜﻞ ﺷﻤﺲ ﺣﻘﻴﻘﺖ‬ ‫ﻣﺎﻧﻨﺪ ﺍﺩﻭﺍﺭ ﻋﺎﻟﻢ ﺷﻤﺲ ﺩﺍﺋﻤﴼ ﺩﺭ ﺩﻭﺭ ﻭ ﺗﺠﺪﻳﺪ ﺍﺳﺖ َ َ ِ‬

‫ﻣﺘﻌﺪﺩ ﺍﺳﺖ ﺭﻭﺯﻯ‬ ‫ﻣﺜﻞ ﺁﻓﺘﺎﺑﺴﺖ ﺷﻤﺲ ﺧﺎﺭﺝ ﺭﺍ ﻣﺸﺎﺭﻕ ﻭ ﻣﻄﺎﻟﻊ‬ ‫ّ‬ ‫ﺍﺯ ﺑﺮﺝ ﺳﺮﻃﺎﻥ ﻃﻠﻮﻉ ﻧﻤﺎﻳﺪ ﻭ ﻭﻗﺘﻰ ﺍﺯ ﺑﺮﺝ ﻣﻴﺰﺍﻥ ﺯﻣﺎﻧﻰ ﺍﺯ ﺑﺮﺝ‬

‫ﺍﻣﺎ ﺷﻤﺲ ﺷﻤﺲ‬ ‫ﺩﻟﻮ ﺍﺷﺮﺍﻕ ﮐﻨﺪ ﻭ ﮔﻬﻰ ﺍﺯ ﺑﺮﺝ ﺣﻤﻞ ﭘﺮﺗﻮ ﺍﻓﺸﺎﻧﺪ ّ‬

‫ﻭﺍﺣﺪ ﺍﺳﺖ ﻭ ﺣﻘﻴﻘﺖ ﻭﺍﺣﺪﻩ ‪ .‬ﺍﺭﺑﺎﺏ ﺩﺍﻧﺶ ﻋﺎﺷﻖ ﺷﻤﺴﻨﺪ ﻧﻪ ﻣﻔﺘﻮﻥ‬

‫ﻣﺸﺎﺭﻕ ﻭ ﻣﻄﺎﻟﻊ ﻭ ﺍﻫﻞ ﺑﺼﻴﺮﺕ ﻃﺎﻟﺐ ﺣﻘﻴﻘﺘﻨﺪ ﻧﻪ ﻣﻈﺎﻫﺮ ﻭ ﻣﺼﺎﺩﺭ‬ ‫ﻟﻬﺬﺍ ﺁﻓﺘﺎﺏ ﺍﺯ ﻫﺮ ﺑﺮﺝ ﻭ ﻣﺸﺮﻗﻰ ﻃﻠﻮﻉ ﻧﻤﺎﻳﺪ ﺳﺎﺟﺪ ﮔﺮﺩﻧﺪ ﻭ ﺣﻘﻴﻘﺖ‬

‫ﻣﻘﺪﺳﻰ ﻇﺎﻫﺮ ﺷﻮﺩ ﻃﺎﻟﺐ ﺷﻮﻧﺪ ‪ .‬ﺍﻳﻦ ﻧﻔﻮﺱ ﻫﻤﻴﺸﻪ ﺑﺤﻘﻴﻘﺖ‬ ‫ﺍﺯ ﻫﺮ ﻧﻔﺲ ّ‬

‫ﭘﻰ ﺑﺮﻧﺪ ﻭ ﺍﺯ ﺁﻓﺘﺎﺏ ﺟﻬﺎﻥ ﺍﻟﻬﻰ ﻣﺤﺘﺠﺐ ﻧﮕﺮﺩﻧﺪ ﻋﺎﺷﻖ ﺁﻓﺘﺎﺏ ﻭ‬ ‫ﺹ ‪٦٠‬‬

‫ﺗﻮﺟﻪ ﺑﺸﻤﺲ ﺩﺍﺭﺩ ﺧﻮﺍﻩ ﺩﺭ ﺑﺮﺝ ﺣﻤﻞ ﺑﺪﺭﺧﺸﺪ‬ ‫ﻃﺎﻟﺐ ﺍﻧﻮﺍﺭ ﺩﺍﺋﻤﴼ ّ‬ ‫ﺍﻣﺎ‬ ‫ﺧﻮﺍﻩ ﺩﺭ ﺑﺮﺝ ﺳﺮﻃﺎﻥ ﻓﻴﺾ ﺑﺨﺸﺪ ﺧﻮﺍﻩ ﺩﺭ ﺑﺮﺝ ﺟﻮﺯﺍ ﺑﺘﺎﺑﺪ ‪ّ .‬‬ ‫ﺟﺎﻫﻼﻥ ﻧﺎﺩﺍﻥ ﻋﺎﺷﻖ ﺑﺮﻭﺟﻨﺪ ﻭ ﻭﺍﻟﻪ ﻭ ﺣﻴﺮﺍﻥ ﻣﺸﺎﺭﻕ ﻧﻪ ﺁﻓﺘﺎﺏ‬

‫ﺗﻮﺟﻪ ﺩﺍﺷﺘﻨﺪ ﺑﻌﺪ ﺁﻥ ﺁﻓﺘﺎﺏ ﺑﺒﺮﺝ‬ ‫ﻭ ﻭﻗﺘﻰ ﮐﻪ ﺩﺭ ﺑﺮﺝ ﺳﺮﻃﺎﻥ ﺑﻮﺩ ّ‬

‫ﻣﺘﻤﺴﮏ ﺑﺒﺮﺝ‬ ‫ﻣﺘﻮﺟﻪ ﻭ‬ ‫ﻣﻴﺰﺍﻥ ﺍﻧﺘﻘﺎﻝ ﮐﺮﺩ ﭼﻮﻥ ﻋﺎﺷﻖ ﺑﺮﺝ ﺑﻮﺩﻧﺪ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺜﻼ ﻳﮑﻮﻗﺘﻰ‬ ‫ﺷﺪﻧﺪ ﻭ ﻣﺤﺘﺠﺐ ﺍﺯ ﺁﻓﺘﺎﺏ ﭼﻪ ﮐﻪ ﺁﻓﺘﺎﺏ ﺍﻧﺘﻘﺎﻝ ﮐﺮﺩ ‪.‬‬ ‫ً‬

‫ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺍﺯ ﺑﺮﺝ ﺍﺑﺮﺍﻫﻴﻤﻰ ﭘﺮﺗﻮﻯ ﺍﻧﺪﺍﺧﺖ ﺑﻌﺪ ﺩﺭ ﺑﺮﺝ ﻣﻮﺳﻮﻯ‬ ‫ﻗﻮﺕ ﻭ‬ ‫ﺷﻔﻘﻰ ﺯﺩ ﻭ ﺍﻓﻘﻰ ﺭﻭﺷﻦ ﻧﻤﻮﺩ ﺑﻌﺪ ﺍﺯ ﺑﺮﺝ ﻣﺴﻴﺤﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ّ‬ ‫ﺣﺮﺍﺭﺕ ﻭ ﺍﺷﺮﺍﻕ ﻃﻠﻮﻉ ﮐﺮﺩ ﺁﻧﺎﻥ ﮐﻪ ﻃﺎﻟﺐ ﺣﻘﻴﻘﺖ ﺑﻮﺩﻧﺪ ﺁﻥ‬

‫ﻣﺘﻤﺴﮏ ﺑﺎﺑﺮﺍﻫﻴﻢ‬ ‫ﺣﻘﻴﻘﺖ ﺭﺍ ﺩﺭ ﻫﺮ ﺟﺎ ﺩﻳﺪﻧﺪ ﺳﺎﺟﺪ ﺷﺪﻧﺪ ‪ .‬ﺍ ّﻣﺎ ﺁﻧﻬﺎﺋﻰ ﮐﻪ‬ ‫ّ‬ ‫ﺗﺠﻠﻰ ﺑﺮ ﻃﻮﺭ ﻧﻤﻮﺩ ﻭ ﺣﻘﻴﻘﺖ ﻣﻮﺳﻰ ﺭﺍ ﺭﻭﺷﻦ ﮐﺮﺩ‬ ‫ﺑﻮﺩﻧﺪ ﻭﻗﺘﻰ ﮐﻪ ّ‬

‫ﻣﺘﻤﺴﮏ ﺑﻤﻮﺳﻰ ﺑﻮﺩﻧﺪ ﻭﻗﺘﻰ ﮐﻪ ﺷﻤﺲ ﺣﻘﻴﻘﺖ‬ ‫ﻣﺤﺘﺠﺐ ﺷﺪﻧﺪ ﻭ ﺁﻧﻬﺎﺋﻰ ﮐﻪ‬ ‫ّ‬ ‫ﺭﺑﺎﻧﻰ ﮐﺮﺩ ﻣﺤﺘﺠﺐ ﺷﺪﻧﺪ‬ ‫ﺍﺯ ﻧﻘﻄﮥ ﻣﺴﻴﺤﻰ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﺟﻠﻮﮤ ّ‬ ‫ّ‬

‫ﻭ ﻗﺲ ﻋﻠﻰ ﺫﻟﮏ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺍﻧﺴﺎﻥ ﻃﺎﻟﺐ ﺣﻘﻴﻘﺖ ﺑﺎﺷﺪ ﺁﻥ ﺣﻘﻴﻘﺖ ﺭﺍ‬ ‫ﻣﻘﺪﺳﻰ ﻳﺎﺑﺪ ﻭﺍﻟﻪ ﻭ ﺣﻴﺮﺍﻥ ﮔﺮﺩﺩ ﻭ ﻣﻨﺠﺬﺏ ﻓﻴﺾ ﻳﺰﺩﺍﻥ‬ ‫ﺩﺭ ﻫﺮ ﺫﺍﺕ ّ‬

‫ﺷﻮﺩ ﻣﺎﻧﻨﺪ ﭘﺮﻭﺍﻧﻪ ﻋﺎﺷﻖ ﻧﻮﺭ ﺑﺎﺷﺪ ﺩﺭ ﻫﺮ ﺯﺟﺎﺟﻰ ﺑﺮﺍﻓﺮﻭﺯﺩ ﻭ‬

‫ﺑﻤﺜﺎﺑﮥ ﺑﻠﺒﻞ ﻣﻔﺘﻮﻥ ﮔﻞ ﺑﺎﺷﺪ ﺩﺭ ﻫﺮ ﮔﻠﺸﻨﻰ ﺑﺮﻭﻳﺪ ‪ .‬ﻭ ﺍﮔﺮ ﺁﻓﺘﺎﺏ ﺍﺯ‬ ‫ﻣﻐﺮﺏ ﻃﺎﻟﻊ ﺷﻮﺩ ﺁﻓﺘﺎﺏ ﺍﺳﺖ ﻧﺒﺎﻳﺪ ﻣﺤﺘﺠﺐ ﺑﻤﺸﺮﻕ ﺷﺪ ﻭ ﻏﺮﺑﺮﺍ‬

‫ﺍﻟﻬﻴﻪ ﻭ‬ ‫ّ‬ ‫ﺗﺤﺮﻯ ﻓﻴﻮﺿﺎﺕ ّ‬ ‫ﻣﺤﻞ ﺍﻓﻮﻝ ﻭ ﻏﺮﻭﺏ ﺷﻤﺮﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﺎﻳﺪ ّ‬

‫ﺭﺣﻤﺎﻧﻴﻪ ﮐﺮﺩ ﻭ ﺩﺭ ﻫﺮ ﺣﻘﻴﻘﺘﻰ ﻭﺍﺿﺢ ﻭ ﺁﺷﮑﺎﺭ ﻳﺎﻓﺖ‬ ‫ﺗﺠﺴﺲ ﺍﺷﺮﺍﻗﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺘﻤﺴﮏ ﺑﺎﻓﻖ‬ ‫ﺑﺎﻳﺪ ﻭﺍﻟﻪ ﻭ ﺣﻴﺮﺍﻥ ﺷﺪ ‪ .‬ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﻳﻬﻮﺩ ﺍﮔﺮ ّ‬

‫ﺍﻟﺒﺘﻪ ﺁﻥ ﺷﻤﺲ ﺭﺍ ﺩﺭ‬ ‫ﻣﻮﺳﻮﻯ ﻧﺒﻮﺩﻧﺪ ﺑﻠﮑﻪ ﻧﺎﻇﺮ ﺑﺸﻤﺲ ﺣﻘﻴﻘﺖ ﺑﻮﺩﻧﺪ ّ‬

‫ﻣﻄﻠﻊ ﺣﻘﻴﻘﻰ ﻣﺴﻴﺤﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﺟﻠﻮﮤ ﺭﺣﻤﺎﻧﻰ ﻣﺸﺎﻫﺪﻩ ﻣﻴﻨﻤﻮﺩﻧﺪ ﻭﻟﻰ ﻫﺰﺍﺭ‬

‫ﺭﺑﺎﻧﻰ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪﻧﺪ ‪.‬‬ ‫ﺍﻓﺴﻮﺱ ﮐﻪ ﺑﻠﻔﻆ ﻣﻮﺳﻰ‬ ‫ﻣﺘﻤﺴﮏ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﻓﻴﺾ ﺍﻟﻬﻰ ﻭ ﺟﻠﻮﮤ ّ‬ ‫ّ‬

‫ﺹ ‪٦١‬‬ ‫‪ - ١٥‬ﻳﻪ‬ ‫ﺑﻴﺎﻥ ﻏﻨﺎﻯ ﺣﻘﻴﻘﻰ ﻭﺟﻮﺩ‬

‫ﺑﮑﻴﻔﻴﺘﻰ‬ ‫ﻋﻠﻮﻳﺖ ﻫﺮ ﮐﺎﺋﻨﻰ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺎﻣﺮﻯ ﻣﺸﺮﻭﻁ ﻭ‬ ‫ﺷﺮﺍﻓﺖ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺰﻳﺖ ﻭ ﺯﻳﻨﺖ ﻭ ﮐﻤﺎﻝ ﺯﻣﻴﻦ ﺩﺭ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﺯ ﻓﻴﺾ ﺍﺑﺮ‬ ‫ﻣﺮﺑﻮﻁ ‪ّ .‬‬ ‫ﺑﻬﺎﺭﻯ ﺳﺒﺰ ﻭ ﺧﺮﻡ ﮔﺮﺩﺩ ﻧﺒﺎﺕ ﺍﻧﺒﺎﺕ ﺷﻮﺩ ﮔﻞ ﻭ ﺭﻳﺎﺣﻴﻦ ﺑﺮﻭﻳﺪ‬

‫ﺩﺭﺧﺘﺎﻥ ﺑﺎﺭﻭﺭ ﭘﺮ ﺍﺯ ﺛﻤﺮ ﮔﺮﺩﺩ ﻭ ﻣﻴﻮﮤ ﺗﺎﺯﻩ ﻭ ﺗﺮ ﺑﺨﺸﺪ ﮔﻠﺸﻦ ﺗﺸﮑﻴﻞ‬

‫ﺣﻠﮥ ﺧﻀﺮﺍ ﭘﻮﺷﺪ‬ ‫ﮔﺮﺩﺩ ﭼﻤﻦ ﺗﺰﻳﻴﻦ ﻳﺎﺑﺪ ﮐﺸﺖ ﺯﺍﺭ ﻭ ﮐﻮﻫﺴﺎﺭ ّ‬

‫ﺑﺎﻍ ﻭ ﺭﺍﻍ ﻭ ﻣﺪﻥ ﻭ ﻗﺮﻯ ﺯﻳﻨﺖ ﻳﺎﺑﺪ ﺍﻳﻦ ﺳﻌﺎﺩﺕ ﻋﺎﻟﻢ ﺟﻤﺎﺩ ﺍﺳﺖ ‪.‬‬ ‫ﻋﻠﻮﻳﺖ ﻭ ﮐﻤﺎﻝ ﻋﺎﻟﻢ ﻧﺒﺎﺕ ﺩﺭ ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭﺧﺘﻰ ﺩﺭ‬ ‫ﺍﻣﺎ ﻧﻬﺎﻳﺖ‬ ‫ّ‬ ‫ّ‬ ‫ﮐﻨﺎﺭ ﺟﻮﻳﺒﺎﺭﻯ ﺍﺯ ﺁﺏ ﺷﻴﺮﻳﻦ ﻗﺪ ﺑﻔﺮﺍﺯﺩ ﻧﺴﻴﻢ ﺧﻮﺷﻰ ﺑﺮ ﺍﻭ ﻭﺯﺩ ﻭ‬

‫ﺣﺮﺍﺭﺕ ﺁﻓﺘﺎﺏ ﺑﺘﺎﺑﺪ ﻭ ﺑﺎﻏﺒﺎﻥ ﺑﺘﺮﺑﻴﺖ ﺍﻭ ﭘﺮﺩﺍﺯﺩ ﻭ ﺭﻭﺯﺑﺮﻭﺯ ﻧﺸﻮ‬

‫ﻭ ﻧﻤﺎ ﻧﻤﺎﻳﺪ ﻭ ﺛﻤﺮ ﺑﺨﺸﺪ ﻭ ﺳﻌﺎﺩﺕ ﺣﻘﻴﻘﻰ ﺁﻥ ﺩﺭ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﻌﺎﻟﻢ‬ ‫ﻳﺘﺤﻠﻞ ﺩﺭ ﺟﺴﻢ ﺣﻴﻮﺍﻥ ﻭ‬ ‫ﺗﺮﻗﻰ ﮐﻨﺪ ﻭ ﺑﺪﻝ ﻣﺎ‬ ‫ّ‬ ‫ﺣﻴﻮﺍﻥ ﻭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ ّ‬

‫ﻋﻠﻮﻳﺖ ﻋﺎﻟﻢ ﺣﻴﻮﺍﻥ ﺩﺭ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻋﻀﺎ ﻭ ﺟﻮﺍﺭﺡ‬ ‫ﺍﻧﺴﺎﻥ ﮔﺮﺩﺩ ‪ .‬ﻭ‬ ‫ّ‬

‫ﻋﺰﺕ‬ ‫ﻭ ﻗﻮﺍﻯ ﺁﻥ‬ ‫ﻣﮑﻤﻞ ﻭ ﻣﺎ ﻳﺤﺘﺎﺝ ﺣﺎﺿﺮ ﻭ ّ‬ ‫ّ‬ ‫ﻣﻬﻴﺎ ﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﻧﻬﺎﻳﺖ ّ‬ ‫ﻣﺜﻼ ﻧﻬﺎﻳﺖ ﺳﻌﺎﺩﺕ ﺣﻴﻮﺍﻥ ﺩﺭ ﺍﻳﻨﺴﺖ‬ ‫ﻋﻠﻮﻳﺖ ﺁﻧﻬﺎﺳﺖ ‪.‬‬ ‫ﻭ ﺷﺮﻑ ﻭ‬ ‫ً‬ ‫ّ‬ ‫ﭼﻤﻨﻰ ﺳﺒﺰ ﻭ ﺧﺮﻡ ﻭ ﺁﺏ ﺟﺎﺭﻯ ﺩﺭ ﻧﻬﺎﻳﺖ ﺣﻼﻭﺕ ﻭ ﺟﻨﮕﻠﻰ ﺩﺭ‬

‫ﻣﻬﻴﺎ ﺷﻮﺩ ﺩﻳﮕﺮ ﻣﺎ ﻓﻮﻕ ﺁﻥ ﺳﻌﺎﺩﺗﻰ‬ ‫ﻏﺎﻳﺖ ﻃﺮﺍﻭﺕ ﺍﮔﺮ ﭼﻨﻴﻦ ﭼﻴﺰﻯ ّ‬

‫ﻣﺤﻞ‬ ‫ﻣﺜﻼ ﻣﺮﻏﻰ ﺩﺭ ﺟﻨﮕﻞ ﺳﺒﺰ ﻭ ﺧﺮﻣﻰ ﺩﺭ‬ ‫ﻣﺘﺼﻮﺭ ﻧﻪ ‪.‬‬ ‫ﺑﺠﻬﺖ ﺣﻴﻮﺍﻥ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﭘﺮ ﻟﻄﺎﻓﺖ ﺑﻠﻨﺪﻯ ﺑﺮ ﺩﺭﺧﺖ ﺗﻨﻮﻣﻨﺪﻯ ﺑﺮ ﻓﺮﺍﺯ ﺷﺎﺥ ﺑﻠﻨﺪﻯ ﺁﺷﻴﺎﻧﻪ‬

‫ﻣﻬﻴﺎ ﺑﺎﺷﺪ ﺍﻳﻦ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﺳﺎﺯﺩ ﻭ ﺁﻧﭽﻪ ﺧﻮﺍﻫﺪ ﺍﺯ ﺩﺍﻧﻪ ﻭ ﺁﺏ ﺣﺎﺿﺮ ﻭ ّ‬

‫ﮐﻠﻴﻪ ﺍﺳﺖ ﻭﻟﻰ ﺳﻌﺎﺩﺕ ﺣﻘﻴﻘﻰ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﺯ ﻋﺎﻟﻢ ﺣﻴﻮﺍﻥ‬ ‫ﭘﺮﻧﺪﻩ ﺳﻌﺎﺩﺕ ّ ّ‬

‫ﺫﺭﻳﻪ ﮐﻪ ﺑﻮﺍﺳﻄﮥ ﻫﻮﺍ ﻭ ﺁﺏ‬ ‫ﺑﻌﺎﻟﻢ ﺍﻧﺴﺎﻥ ﺍﻧﺘﻘﺎﻝ ﻧﻤﺎﻳﺪ ﻣﺜﻞ ﺣﻴﻮﺍﻧﺎﺕ ّ ّ‬ ‫ﻳﺘﺤﻠﻞ ﺩﺭ‬ ‫ﺩﺭ ﺟﻮﻑ ﺍﻧﺴﺎﻥ ﺣﻠﻮﻝ ﻧﻤﺎﻳﺪ ﻭ ﺗﺤﻠﻴﻞ ﮔﺮﺩﺩ ﻭ ﺑﺪﻝ ﻣﺎ‬ ‫ّ‬

‫ﺹ ‪٦٢‬‬

‫ﻋﺰﺕ ﻭ ﺳﻌﺎﺩﺕ ﺍﻭﺳﺖ ﺩﻳﮕﺮ ﻣﺎ ﻓﻮﻕ‬ ‫ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﮔﺮﺩﺩ ﺍﻳﻦ ﻧﻬﺎﻳﺖ ّ‬ ‫ﺗﺼﻮﺭ ﻧﺸﻮﺩ ‪ .‬ﭘﺲ ﻭﺍﺿﺢ ﻭ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺍﻳﻦ‬ ‫ﻋﺰﺗﻰ ﺑﺮﺍﻯ ﺍﻭ‬ ‫ّ‬ ‫ﺁﻥ ّ‬

‫ﺗﺎﻣﮥ ﺟﻤﺎﺩ ﻭ ﻧﺒﺎﺕ ﻭ‬ ‫ﻧﻌﻤﺖ ﻭ ﺭﺍﺣﺖ ﻭ ﺛﺮﻭﺕ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﺳﻌﺎﺩﺕ ّ‬ ‫ّ‬

‫ﺣﻴﻮﺍﻥ ﺍﺳﺖ ﻭ ﻫﻴﭻ ﺛﺮﻭﺕ ﻭ ﻏﻨﺎﺋﻰ ﻭ ﺭﺍﺣﺖ ﻭ ﺁﺳﺎﻳﺸﻰ ﺩﺭ ﻋﺎﻟﻢ‬ ‫ﺟﺴﻤﺎﻧﻰ ﻣﺜﻞ ﻏﻨﺎﻯ ﺍﻳﻦ ﻃﻴﻮﺭ ﻧﻴﺴﺖ ﺑﺠﻬﺖ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﺻﺤﺮﺍ ﻭ ﮐﻬﺴﺎﺭ‬

‫ﻓﻀﺎﻯ ﺁﺷﻴﺎﻧﮥ ﺍﻭ ﻭ ﺟﻤﻴﻊ ﺩﺍﻧﻪ ﻫﺎ ﻭ ﺧﺮﻣﻨﻬﺎ ﺛﺮﻭﺕ ﻭ ﻗﻮﺕ ﺍﻭ ﻭ ﺟﻤﻴﻊ‬ ‫ﺍﺭﺍﺿﻰ ﻭ ﻗﺮﻯ ﻭ ﭼﻤﻦ ﻭ ﻣﺮﻋﻰ ﻭ ﺟﻨﮕﻞ ﻭ ﺻﺤﺮﺍ ﻣﻠﮏ ﺍﻭ ‪ .‬ﺣﺎﻝ‬

‫ﺍﻳﻦ ﻣﺮﻍ ﻏﻨﻰﺗﺮ ﺍﺳﺖ ﻳﺎ ﺍﻏﻨﻴﺎء ﺍﻧﺴﺎﻥ ؟ ﺯﻳﺮﺍ ﺁﻧﭽﻪ ﺩﺍﻧﻪ ﭼﻴﻨﺪ ﻭ ﺑﺒﺨﺸﺪ‬

‫ﻋﻠﻮﻳﺖ ﺍﻧﺴﺎﻥ‬ ‫ﻋﺰﺕ ﻭ‬ ‫ّ‬ ‫ﺛﺮﻭﺗﺶ ﺗﻨﺎﻗﺺ ﺣﺎﺻﻞ ﻧﻨﻤﺎﻳﺪ ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ّ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﻓﺮﻉ‬ ‫ﺩﻧﻴﻮﻳﻪ ﻧﻪ ﺑﻠﮑﻪ ﺍﻳﻦ ﺳﻌﺎﺩﺕ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﻭ ﻧﻌﻢ‬ ‫ﻣﺠﺮﺩ ﺑﻠﺬﺍﺋﺬ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻧﺴﺎﻧﻴﻪ ﺧﺼﺎﺋﻞ ﻭ ﻓﻀﺎﺋﻠﻰ ﺍﺳﺖ ﮐﻪ ﺯﻳﻨﺖ‬ ‫ﻋﻠﻮﻳﺖ‬ ‫ﺍﻣﺎ ﺍﺻﻞ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺳﺖ ‪ .‬ﻭ ّ‬

‫ﺳﻤﺎﺋﻴﻪ ﻭ ﺍﺣﺴﺎﺳﺎﺕ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﻭ ﻓﻴﻮﺿﺎﺕ‬ ‫ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻧﺴﺖ ﻭ ﺁﻥ ﺳﻨﻮﺣﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻋﻤﻮﻣﻴﻪ ﻭ ﺍﺩﺭﺍﮐﺎﺕ‬ ‫ﺭﺑﺎﻧﻴﻪ ﻭ ﻣﻌﺎﺭﻑ‬ ‫ﻭﺟﺪﺍﻧﻴﻪ ﻭ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﻣﻌﺮﻓﺖ ّ ّ‬ ‫ﻣﺤﺒﺖ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻓﻨﻴﻪ ﺍﺳﺖ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﺍﺳﺖ ﺻﺪﻕ ﻭ ﺍﻟﻄﺎﻑ‬ ‫ﻋﻘﻠﻴﻪ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ ّ ّ‬ ‫ّ‬

‫ﻓﻄﺮﻳﻪ ﺍﺳﺖ ﺻﻴﺎﻧﺖ ﺣﻘﻮﻕ ﺍﺳﺖ‬ ‫ﻣﺮﻭﺕ‬ ‫ّ‬ ‫ﺍﺳﺖ ﺷﻬﺎﻣﺖ ﺫﺍﺗ ّﻴﻪ ﺍﺳﺖ ّ‬

‫ﻣﺤﺎﻓﻈﮥ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺍﺳﺖ ﺭﺍﺳﺘﻰ ﺩﺭ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﺍﺳﺖ ﻭ ﺣﻘﻴﻘﺖ‬

‫ﭘﺮﺳﺘﻰ ﺩﺭ ﺟﻤﻴﻊ ﺷﺆﻭﻥ ﺟﺎﻧﻔﺸﺎﻧﻰ ﺑﺠﻬﺖ ﺧﻴﺮ ﻋﻤﻮﻡ ﺍﺳﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﻭ‬

‫ﺍﺗﺒﺎﻉ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻴﺴﺖ ﻭ ﺧﺪﻣﺖ ﻣﻠﮑﻮﺕ‬ ‫ﺭﺃﻓﺖ ﺑﺎ ﺟﻤﻴﻊ ﻃﻮﺍﺋﻒ ﺍﻧﺴﺎﻧﻰ ﻭ ّ‬ ‫ﺭﺣﻤﺎﻧﻰ ﻫﺪﺍﻳﺖ ﺧﻠﻖ ﻭ ﺗﺮﺑﻴﺖ ﻣﻠﻞ ﻭ ﺍﻣﻢ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺳﻌﺎﺩﺕ‬

‫ﻋﻠﻮﻳﺖ ﺑﺸﺮ ﺩﺭ ﻋﺎﻟﻢ ﺍﻣﮑﺎﻧﻰ ﺍﻳﻨﺴﺖ ﺣﻴﺎﺕ ﺍﺑﺪﻯ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﻳﻨﺴﺖ‬ ‫ّ‬

‫ﺑﻘﻮﮤ ﻣﻠﮑﻮﺗﻰ ﺍﻟﻬﻰ‬ ‫ﻋﺰﺕ ﺁﺳﻤﺎﻧﻰ ‪ .‬ﻭ ﺍﻳﻦ ﻣﻮﺍﻫﺐ ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻥ ﺟﺰ ّ‬ ‫ﻭ ّ‬ ‫ﺍﻟﻄﺒﻴﻌﻪ ﻭ ﺩﺭ‬ ‫ﻗﻮﺗﻰ ﺧﻮﺍﻫﺪ ﻣﺎ ﻭﺭﺍء ّ‬ ‫ﻭ ﺗﻌﺎﻟﻴﻢ ﺁﺳﻤﺎﻧﻰ ﺟﻠﻮﻩ ﻧﻨﻤﺎﻳﺪ ﺯﻳﺮﺍ ّ‬

‫ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﻧﻤﻮﻧﻪ ﺍﻯ ﺍﺯ ﺍﻳﻦ ﮐﻤﺎﻻﺕ ﻣﻤﮑﻦ ﻭﻟﻰ ﺑﻰ ﺛﺒﺎﺕ ﻭ ﺑﻰ ﺑﻘﺎ ﻣﺜﻞ‬

‫ﻭﻫﺎﺟﻰ ﺑﺮ ﺳﺮ ﺍﻧﺴﺎﻥ‬ ‫ﺷﻌﺎﻉ ﺁﻓﺘﺎﺏ ﺑﺮ ﺩﻳﻮﺍﺭ ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻣﻬﺮﺑﺎﻥ ﭼﻨﻴﻦ ﺗﺎﺝ ّ‬

‫ﻧﻬﺎﺩﻩ ﭘﺲ ﺑﺎﻳﺪ ﺑﮑﻮﺷﻴﻢ ﺗﺎ ﮔﻮﻫﺮ ﺁﺑﺪﺍﺭﺵ ﺑﺮ ﺟﻬﺎﻥ ﺑﺪﺭﺧﺸﺪ ‪  ‬ﺍﻧﺘﻬﻰ ‪‬‬ ‫ﺹ ‪٦٣‬‬

‫ﻗﺴﻢ ﺩﻭﻡ‬

‫ﻣﺘﻌﻠﻖ ﺑﻤﺴﺎﺋﻞ ﻣﺬﻫﺐ ﻋﻴﺴﻮﻯ‬ ‫ﺑﻌﻀﻰ ﻣﻘﺎﻻﺕ‬ ‫ّ‬ ‫ﮔﻔﺘﮕﻮ ﺑﺮ ﺳﺮ ﻧﺎﻫﺎﺭ‬

‫ﺹ ‪٦٤‬‬

‫‪ - ١٦‬ﻳﻮ‬

‫ﺩﺭ ﺑﻴﺎﻥ ﺁﻧﮑﻪ ﻣﻌﻘﻮﻻﺕ ﻓﻘﻂ ﺑﻮﺍﺳﻄﮥ ﺍﻇﻬﺎﺭ ﺩﺭ ﻗﻤﻴﺺ ﻣﺤﺴﻮﺱ‬ ‫ﺑﺎﻳﺪ ﺑﻴﺎﻥ ﺷﻮﺩ‬

‫ﻳﮏ ﻣﺴﺄﻟﻪ ﺍﻳﺴﺖ ﮐﻪ ﺧﻴﻠﻰ ﻣﺪﺍﺭ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﺍﺩﺭﺍﮎ ﻣﺴﺎﺋﻞ‬ ‫ﺩﻳﮕﺮ ﮐﻪ ﺫﮐﺮ ﻧﻤﻮﺩﻩ ﻭ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ ﺗﺎ ﺑﺠﻮﻫﺮ ﻣﺴﺎﺋﻞ ﭘﻰ ﺑﺮﻳﺪ ‪ .‬ﻭ ﺁﻥ‬

‫ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﻌﻠﻮﻣﺎﺕ ﺍﻧﺴﺎﻧﻰ ﻣﻨﻘﺴﻢ ﺑﺪﻭ ﻗﺴﻢ ﺍﺳﺖ ﻗﺴﻤﻰ ﻣﻌﻠﻮﻣﺎﺕ ﻣﺤﺴﻮﺳﻪ‬ ‫ﺷﺎﻣﻪ ﻭ ﻳﺎ ﺫﺍﺋﻘﻪ ﻭ ﻳﺎ‬ ‫ﺍﺳﺖ ﻳﻌﻨﻰ ﺷﻴﺌﻰ ﮐﻪ ﭼﺸﻢ ﻭ ﻳﺎ ﮔﻮﺵ ﻭ ﻳﺎ ّ‬

‫ﻣﺜﻼ ﺍﻳﻦ ﺁﻓﺘﺎﺏ ﻣﺤﺴﻮﺱ‬ ‫ﻻﻣﺴﻪ ﺍﺩﺭﺍﮎ ﻧﻤﺎﻳﺪ ﺁﻧﺮﺍ ﻣﺤﺴﻮﺱ ﻧﺎﻣﻨﺪ ‪.‬‬ ‫ً‬ ‫ﺍﺳﺖ ﺯﻳﺮﺍ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﺍﻳﻦ ﺭﺍ ﻣﺤﺴﻮﺱ ﮔﻮﻳﻨﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺻﻮﺍﺕ‬

‫ﻣﺤﺴﻮﺱ ﺍﺳﺖ ﺯﻳﺮﺍ ﮔﻮﺵ ﻣﻴﺸﻨﻮﺩ ﻭ ﺭﻭﺍﻳﺢ ﻣﺤﺴﻮﺱ ﺍﺳﺖ ﺯﻳﺮﺍ‬ ‫ﺷﺎﻣﻪ ﺍﺣﺴﺎﺱ ﺁﻥ ﻣﻴﮑﻨﺪ ﻭ ﻃﻌﻮﻡ ﻣﺤﺴﻮﺱ ﺍﺳﺖ ﺯﻳﺮﺍ ﺫﺍﺋﻘﻪ‬ ‫ﻣﺸﻤﻮﻣﺴﺖ ّ‬

‫ﺍﺩﺭﺍﮎ ﺣﻼﻭﺕ ﻭ ﺣﻤﻮﺿﺖ ﻭ ﻣﻼﺣﺖ ﺁﻧﺮﺍ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺣﺮﺍﺭﺕ ﻭ‬

‫ﺑﺮﻭﺩﺕ ﻣﺤﺴﻮﺱ ﺍﺳﺖ ﺯﻳﺮﺍ ﻻﻣﺴﻪ ﺍﺩﺭﺍﮎ ﺁﻧﺮﺍ ﻣﻴﻨﻤﺎﻳﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺣﻘﺎﻳﻖ‬

‫ﺍﻣﺎ ﻗﺴﻢ ﺩﻳﮕﺮ ﺍﺯ ﻣﻌﻠﻮﻣﺎﺕ ﺍﻧﺴﺎﻧﻰ ﻣﻌﻘﻮﻻﺗﺴﺖ ﻳﻌﻨﻰ‬ ‫ﻣﺤﺴﻮﺳﻪ ﮔﻮﻳﻨﺪ ‪ّ .‬‬ ‫ﺧﺎﺭﺟﻴﻪ ﻧﺪﺍﺭﺩ ﻭ ﻣﮑﺎﻥ ﻧﺪﺍﺭﺩ ﻭ‬ ‫ﺣﻘﺎﺋﻖ ﻣﻌﻘﻮﻟﻪ ﺍﺳﺖ ﮐﻪ ﺻﻮﺭﺕ‬ ‫ّ‬

‫ﺍﻧﺴﺎﻧﻴﻪ‬ ‫ﻗﻮﮤ ﻋﻘﻞ ﻣﺤﺴﻮﺱ ﻧﻴﺴﺖ ﻭ ﺻﻔﺎﺕ‬ ‫ﻏﻴﺮ ﻣﺤﺴﻮﺳﻪ ﺍﺳﺖ ‪.‬‬ ‫ً‬ ‫ّ‬ ‫ﻣﺜﻼ ّ‬

‫ﺣﺐ ﻧﻴﺰ‬ ‫ﺑﺘﻤﺎﻣﻬﺎ ﻣﺤﺴﻮﺱ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺣﻘﺎﻳﻖ ﻣﻌﻘﻮﻟﻪ ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ّ‬

‫ﺣﻘﻴﻘﺖ ﻣﻌﻘﻮﻟﻪ ﺍﺳﺖ ﻣﺤﺴﻮﺳﻪ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺍﻳﻦ ﺣﻘﺎﺋﻖ ﺭﺍ ﮔﻮﺵ ﻧﺸﻨﻮﺩ‬ ‫ﺷﺎﻣﻪ ﺍﺳﺘﺸﻤﺎﻡ ﻧﮑﻨﺪ ﺫﺍﺋﻘﻪ ﻧﭽﺸﺪ ﻻﻣﺴﻪ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﺪ‬ ‫ﭼﺸﻢ ﻧﺒﻴﻨﺪ ّ‬

‫ﻃﺒﻴﻌﻴﻪ ﺣﺮﺍﺭﺕ ﻭ ﻧﻮﺭ ﻭ ﮐﻬﺮﺑﺎ‬ ‫ﺍﺛﻴﺮﻳﻪ ﮐﻪ ﻗﻮﺍﻳﺸﺮﺍ ﺩﺭ ﺣﮑﻤﺖ‬ ‫ﻣﺎﺩﮤ‬ ‫ّ‬ ‫ّ‬ ‫ﺣﺘﻰ ّ‬ ‫ّ‬

‫ﻭ ﻣﻐﻨﺎﻃﻴﺲ ﮔﻮﻳﻨﺪ ﺁﻥ ﻧﻴﺰ ﺣﻘﻴﻘﺖ ﻣﻌﻘﻮﻟﻪ ﺍﺳﺖ ﻧﻪ ﻣﺤﺴﻮﺳﻪ ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻧﻔﺲ ﻃﺒﻴﻌﺖ ﻧﻴﺰ ﺣﻘﻴﻘﺖ ﻣﻌﻘﻮﻟﻪ ﺍﺳﺖ ﻧﻪ ﻣﺤﺴﻮﺳﻪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺭﻭﺡ‬

‫ﺍﻧﺴﺎﻧﻰ ﺣﻘﻴﻘﺖ ﻣﻌﻘﻮﻟﻪ ﺍﺳﺖ ﻧﻪ ﻣﺤﺴﻮﺳﻪ ﻭ ﭼﻮﻥ ﺧﻮﺍﻫﻰ ﮐﻪ ﺍﻳﻦ ﺣﻘﺎﻳﻖ‬

‫ﻣﻌﻘﻮﻟﻪ ﺭﺍ ﺑﻴﺎﻥ ﻧﻤﺎﺋﻰ ﻣﺠﺒﻮﺭ ﺑﺮ ﺁﻧﻰ ﮐﻪ ﺩﺭ ﻗﺎﻟﺐ ﻣﺤﺴﻮﺱ ﺍﻓﺮﺍﻍ ﻧﻤﺎﺋﻰ‬ ‫ﺹ ‪٦٥‬‬ ‫ﻭ ﺑﻴﺎﻥ ﮐﻨﻰ ﺯﻳﺮﺍ ﺩﺭ ﺧﺎﺭﺝ ﺟﺰ ﻣﺤﺴﻮﺱ ﻧﻴﺴﺖ ‪ .‬ﭘﺲ ﭼﻮﻥ ﺑﻴﺎﻥ‬

‫ﺣﻘﻴﻘﺖ ﺭﻭﺡ ﻭ ﺷﺆﻭﻥ ﻭ ﻣﺮﺍﺗﺐ ﺧﻮﺍﻫﻰ ﻣﺠﺒﻮﺭ ﺑﺮ ﺁﻧﻰ ﮐﻪ ﺑﺼﻮﺭﺕ‬

‫ﻣﺜﻼ‬ ‫ﻣﺤﺴﻮﺳﺎﺕ ﺑﻴﺎﻥ ﻧﻤﺎﺋﻰ ﺯﻳﺮﺍ ﺩﺭ ﺧﺎﺭﺝ ﺟﺰ ﻣﺤﺴﻮﺱ ﻣﻮﺟﻮﺩ ﻧﻪ ‪.‬‬ ‫ً‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﺭﺍ‬ ‫ﮐﻴﻔﻴﺖ‬ ‫ﺣﺰﻥ ﻭ ﺳﺮﻭﺭ ﺍﺯ ﺍﻣﻮﺭ ﻣﻌﻘﻮﻟﻪ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺁﻥ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻴﺎﻥ ﺧﻮﺍﻫﻰ ﮔﻮﺋﻰ ﺩﻟﻢ ﺗﻨﮓ ﺷﺪ ﻳﺎ ﻗﻠﺒﻢ ﮔﺸﺎﻳﺶ ﻳﺎﻓﺖ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ‬ ‫ﮐﻴﻔﻴﺘﻰ‬ ‫ﺩﺭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻭ ﻗﻠﺐ ﻧﻪ ﺗﻨﮕﻰ ﺣﺎﺻﻞ ﻭ ﻧﻪ ﮔﺸﺎﻳﺶ ﺑﻠﮑﻪ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﻭ ﻣﻌﻘﻮﻟﻪ ﭼﻮﻥ ﺑﻴﺎﻥ ﺧﻮﺍﻫﻰ ﻣﺠﺒﻮﺭﻯ ﮐﻪ ﺑﺼﻮﺭﺕ‬ ‫ﺍﺳﺖ‬ ‫ّ‬

‫ﺗﺮﻗﻰ ﮐﺮﺩ ﻭ ﺣﺎﻝ‬ ‫ﻣﺤﺴﻮﺳﻪ ﺑﻴﺎﻥ ﮐﻨﻰ ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﻣﻴﮕﻮﺋﻰ ﻓﻼﻥ ﺷﺨﺺ ﺧﻴﻠﻰ ّ‬ ‫ﻣﺤﻠﺶ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ﻭ ﻓﻼﻥ ﮐﺲ ﻣﻘﺎﻣﺶ ﻋﺎﻟﻰ ﺷﺪ‬ ‫ﺁﻧﮑﻪ ﺩﺭ ﻣﻘﺎﻡ ﻭ‬ ‫ّ‬

‫ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺁﻥ ﺷﺨﺺ ﻣﺜﻞ ﺳﺎﺋﺮ ﺍﺷﺨﺎﺹ ﺑﺮ ﺯﻣﻴﻦ ﺭﺍﻩ ﻣﻴﺮﻭﺩ ﻭﻟﻰ ﺍﻳﻦ‬ ‫ﮐﻴﻔﻴﺖ ﺭﻭﺣﺎﻧﻴﺴﺖ ﻭ ﺣﻘﻴﻘﺖ ﻣﻌﻘﻮﻟﻪ ﺍﺳﺖ ﭼﻮﻥ‬ ‫ﺗﺮﻗﻰ ﻳﮏ‬ ‫ﻋﻠﻮ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻴﺎﻥ ﺧﻮﺍﻫﻰ ﻣﺠﺒﻮﺭﻯ ﺑﺼﻮﺭ ﻣﺤﺴﻮﺳﻪ ﺑﻴﺎﻥ ﮐﻨﻰ ﭼﻪ ﮐﻪ ﺩﺭ ﺧﺎﺭﺝ ﺟﺰ‬ ‫ﻣﺜﻼ ﻋﻠﻢ ﺭﺍ ﺑﻨﻮﺭ ﺗﺄﻭﻳﻞ ﮐﻨﻰ ﻭ ﺟﻬﻞ ﺭﺍ ﺑﻈﻠﻤﺖ ﺣﺎﻝ‬ ‫ﻣﺤﺴﻮﺱ ﻧﻴﺴﺖ ‪.‬‬ ‫ً‬

‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﺁﻳﺎ ﻋﻠﻢ ﻧﻮﺭ ﻣﺤﺴﻮﺱ ﺍﺳﺖ ﻭ ﻳﺎ ﺟﻬﻞ ﻇﻠﻤﺖ ﻣﺤﺴﻮﺳﻪ‬ ‫ﮐﻴﻔﻴﺖ ﻣﻌﻘﻮﻟﻪ ﺍﻳﺴﺖ ﻭﻗﺘﻰ ﮐﻪ ﺩﺭ ﺧﺎﺭﺝ ﺑﻴﺎﻥ‬ ‫ﺍﺑﺪﴽ ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﻓﻘﻂ‬ ‫ّ‬

‫ﺧﻮﺍﻫﻰ ﻋﻠﻢ ﺭﺍ ﻧﻮﺭ ﺟﻬﻞ ﺭﺍ ﻇﻠﻤﺖ ﺧﻮﺍﻧﻰ ﻭ ﮔﻮﺋﻰ ﮐﻪ ﻗﻠﺐ ﻣﻦ ﺗﺎﺭﻳﮏ‬ ‫ﺑﻮﺩ ﺑﻌﺪ ﺭﻭﺷﻦ ﺷﺪ ﺣﺎﻝ ﺁﻥ ﺭﻭﺷﻨﺎﺋﻰ ﻋﻠﻢ ﻭ ﺁﻥ ﻇﻠﻤﺖ ﺟﻬﻞ‬

‫ﺣﻘﻴﻘﺖ ﻣﻌﻘﻮﻟﻪ ﺍﺳﺖ ﻧﻪ ﻣﺤﺴﻮﺳﻪ ﻭ ﻟﮑﻦ ﭼﻮﻥ ﺩﺭ ﺧﺎﺭﺝ ﺑﻴﺎﻥ ﺧﻮﺍﻫﻴﻢ‬ ‫ﻣﺠﺒﻮﺭﻳﻢ ﺑﺼﻮﺭ ﻣﺤﺴﻮﺳﻪ ﺑﻴﺎﻥ ﮐﻨﻴﻢ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﮐﺒﻮﺗﺮﻯ ﮐﻪ ﺩﺍﺧﻞ‬ ‫ﮐﻴﻔﻴﺖ ﺭﻭﺣﺎﻧﻰ ﺑﻮﺩ‬ ‫ﻣﺴﻴﺢ ﺷﺪ ﻧﻪ ﺍﻳﻦ ﮐﺒﻮﺗﺮ ﻣﺤﺴﻮﺳﻪ ﺍﺳﺖ ﺑﻠﮑﻪ ﻳﮏ‬ ‫ّ‬

‫ﻣﺜﻼ ﺩﺭ ﺗﻮﺭﺍﺕ ﺍﺳﺖ‬ ‫ﺗﻔﻬﻢ ﺑﺼﻮﺭﺕ ﻣﺤﺴﻮﺳﻪ ﺑﻴﺎﻥ ﺷﺪ ‪.‬‬ ‫ً‬ ‫ﺑﺠﻬﺖ ﺗﻔﻬﻴﻢ ﻭ ّ‬

‫ﺧﺪﺍ ﺩﺭ ﻋﻤﻮﺩﻯ ﺍﺯ ﻧﺎﺭ ﻇﺎﻫﺮ ﺷﺪ ﺣﺎﻝ ﻣﻘﺼﺪ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﺤﺴﻮﺳﻪ‬

‫ﻧﻴﺴﺖ ﻳﮏ ﺣﻘﻴﻘﺖ ﻣﻌﻘﻮﻟﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺻﻮﺭﺕ ﻣﺤﺴﻮﺳﻪ ﺑﻴﺎﻥ ﺷﺪﻩ‬

‫ﺑﻦ ﻓﻰ ﺍﻻ‪ِ‬ﺏ ﺣﺎﻝ‬ ‫ﺑﻦ َﻭ ‪‬‬ ‫ﺍﻻ ْ ِ‬ ‫ﺍﻻﺏ ِﻓﻰ ‪‬‬ ‫ﺍﻻ ْ ُ‬ ‫ﺍﺳﺖ ‪ .‬ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ َ ‪ُ ‬‬

‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﺩﺭﻭﻥ ﺧﺪﺍ ﺑﻮﺩ ﻳﺎ ﺧﺪﺍ ﺩﺭ ﺩﺭﻭﻥ ﻣﺴﻴﺢ ﺑﻮﺩ ﻻ‬ ‫ﺹ ‪٦٦‬‬

‫ﮐﻴﻔﻴﺖ ﻣﻌﻘﻮﻟﻪ ﺍﻳﺴﺖ ﮐﻪ ﺑﺼﻮﺭﺕ ﻣﺤﺴﻮﺳﻪ ﺑﻴﺎﻥ ﺷﺪﻩ‬ ‫ﻭ ﺍ‪ ‬ﺑﻠﮑﻪ ﺍﻳﻦ‬ ‫ّ‬

‫ﺍﻧﻰ‬ ‫ﺍﺳﺖ ‪ .‬ﺁﻣﺪﻳﻢ ﺩﺭ ﺑﻴﺎﻥ ﻋﺒﺎﺭﺕ ﻣﺒﺎﺭﮎ ﺍﻳﻨﮑﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻳﺎ ﺳﻠﻄﺎﻥ ّ‬

‫ﻣﻦ ِ‬ ‫ﮐﻨﺖ َ َ ٍ‬ ‫ﻣﺮﺕ َﻋﻠﻰ ﻧﺴﺎﺋﻢ‬ ‫ﺍﻟﻌﺒﺎﺩ ﻭ ﺭﺍﻗﺪﴽ َ َ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻬﺎﺩ َ ‪ْ ‬‬ ‫ﮐﺎﺣﺪ ِ َ‬ ‫ُ ُ‬ ‫‪‬‬ ‫ﻋﺰﻳﺰ‬ ‫ﻟﺪﻥ‬ ‫ﺍﻟﺴﺒﺤﺎﻥ ﻭ َ ‪‬‬ ‫ٍ‬ ‫ﻣﻦ َ ُ ْ‬ ‫ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﻋﻨﺪﻯ َ ْ‬ ‫ﺑﻞ ِ ْ‬ ‫‪‬‬ ‫ﻋﻠﻤﻨﻰ ِﻋﻠَْﻢ ﻣﺎ ﮐﺎﻥ َ‬

‫ﺗﺠﻠﻰ ﺍﺳﺖ ﺍﻳﻦ ﻣﺤﺴﻮﺱ ﻧﻴﺴﺖ ﻣﻌﻘﻮﻝ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺍﺯ‬ ‫ﻋﻠﻴﻢ " ﺍﻳﻦ ﻣﻘﺎﻡ ّ‬

‫ﻣﻨﺰﻩ ﺍﺳﺖ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﻭ ﺗﻤﺜﻴﻞ‬ ‫ﺯﻣﺎﻥ ﻣﺎﺿﻰ ﻭ ﺣﺎﻝ ﻭ ﺍﺳﺘﻘﺒﺎﻝ ّ‬ ‫ﻣﺒﺮﺍ ﻭ ّ‬

‫ﺍﺳﺖ ﻣﺠﺎﺯ ﺍﺳﺖ ﻧﻪ ﺣﻘﻴﻘﺖ ﻭ ﻧﻪ ﺣﺎﻟﺘﻰ ﺍﺳﺖ ﮐﻪ ﻣﻔﻬﻮﻡ ﺍﻧﺴﺎﻧﺴﺖ‬

‫ﻣﺜﻼ‬ ‫ﻳﻌﻨﻰ ﺧﻮﺍﺏ ﺑﻮﺩﻩ ﺑﻴﺪﺍﺭ ﺷﺪﻩ ﺑﻠﮑﻪ ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﺣﺎﻟﻰ ﺑﺤﺎﻟﻰ ﺍﺳﺖ ‪.‬‬ ‫ً‬ ‫ﻧﻮﻡ ﺣﺎﻝ ﺳﮑﻮﻧﺴﺖ ﻭ ﺑﻴﺪﺍﺭﻯ ﺣﺎﻝ ﺣﺮﮐﺖ ﻧﻮﻡ ﺣﺎﻟﺖ ﺻﻤﺖ ﺍﺳﺖ‬

‫ﻣﺜﻼ‬ ‫ﺑﻴﺪﺍﺭﻯ ﺣﺎﻟﺖ ﻧﻄﻖ ﻧﻮﻡ ﺣﺎﻟﺖ ﺧﻔﺎﺳﺖ ﻭ ﺑﻴﺪﺍﺭﻯ ﺣﺎﻟﺖ ﻇﻬﻮﺭ ‪.‬‬ ‫ً‬ ‫ﺩﺭ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﺑﻰ ﺗﻌﺒﻴﺮ ﻣﻴﺸﻮﺩ ﮐﻪ ﺯﻣﻴﻦ ﺧﻮﺍﺏ ﺑﻮﺩ ﺑﻬﺎﺭ ﺁﻣﺪ ﺑﻴﺪﺍﺭ‬

‫ﺷﺪ ﻳﺎ ﺯﻣﻴﻦ ﻣﺮﺩﻩ ﺑﻮﺩ ﺑﻬﺎﺭ ﺁﻣﺪ ﺯﻧﺪﻩ ﮔﺸﺖ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﺗﻤﺜﻴﻠﻰ ﺍﺳﺖ ﻭ‬ ‫ﻣﻘﺪﺳﻪ ﻟﻢ ﻳﺰﻝ ﺣﻘﺎﻳﻖ‬ ‫ﺗﺸﺒﻴﻪ ﻭ ﺗﺄﻭﻳﻞ ﺩﺭ ﻋﺎﻟﻢ ﻣﻌﺎﻧﻰ ‪ .‬ﺑﺎﺭﻯ ﻣﻈﺎﻫﺮ ّ‬ ‫ﺗﺒﺪﻟﻰ ﺩﺭ ﺫﺍﺕ ﺁﻧﻬﺎ ﺣﺎﺻﻞ ﻧﮕﺮﺩﺩ‬ ‫ﻧﻮﺭﺍﻧﻴﻪ ﺑﻮﺩﻩ ﻭ ﻫﺴﺘﻨﺪ ﺗﻐﻴﻴﺮ ﻭ ّ‬ ‫ّ‬

‫ﻧﻬﺎﻳﺖ ﺁﻧﺴﺖ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﭼﻮﻥ ﺳﺎﮐﻦ ﻭ ﺻﺎﻣﺖ ﻣﺎﻧﻨﺪ ﻧﺎﺋﻤﻨﺪ‬ ‫ﻭ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﻧﺎﻃﻖ ﻭ ﺷﺎﺭﻕ ﻣﺎﻧﻨﺪ ﺑﻴﺪﺍﺭ ‪.‬‬ ‫‪ - ١٧‬ﻳﺰ‬ ‫ﻭﻻﺩﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬ ‫ﺳﺆﺍﻝ‬

‫ﻭﻻﺩﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺑﭽﻪ ﻧﺤﻮﻯ ﺑﻮﺩﻩ ﺍﺳﺖ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﻬﻴﻮﻥ ﺑﺮ‬ ‫ﻣﺎﺩﻳﻮﻥ ﺍﺧﺘﻼﻓﺴﺖ ‪ ‬ﺍﻟ ّ‬ ‫ﺍﻟﻬﻴﻮﻥ ﻭ ّ ّ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺩﺭ ﻣﻴﺎﻥ ّ‬

‫ﺗﺼﻮﺭ ﭼﻨﺎﻥ‬ ‫ﻣﺎﺩﻳﻮﻧﺮﺍ‬ ‫ّ‬ ‫ﺁﻧﻨﺪ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺑﻮﺩ ّ ّ‬

‫ﺹ ‪٦٧‬‬ ‫ﻻﺑﺪ ﺍﺯ ﭘﺪﺭ ﺍﺳﺖ ‪ ‬ﻭ ﺩﺭ ﻗﺮﺁﻥ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﮐﻴﻔﻴﺖ ﻣﺴﺘﺤﻴﻞ ﻭ ﻣﻤﺘﻨﻊ ﻭ‬ ‫ﮐﻪ ﺍﻳﻦ‬ ‫ّ‬ ‫ّ‬

‫ﺳﻮﻳﴼ ﻳﻌﻨﻰ ﺭﻭﺡ‬ ‫ﺭﻭﺣﻨﺎ َ َ َ ‪َ ‬‬ ‫ﺑﺸﺮﴽ َ ِ ّ‬ ‫ﻟﻬﺎ َ َ‬ ‫ﻓﺘﻤﺜﻞ َ َ‬ ‫ﺍﻟﻴﻬﺎ ُ َ َ‬ ‫ﺍﺭﺳﻠﻨﺎ ِ َ ْ َ‬ ‫َﻭ َ ْ َ ْ َ‬

‫ﺗﻤﺜﻞ ﻧﻤﺎﻳﺪ ﻭ ﺑﺎ ﻣﺮﻳﻢ ﻣﺨﺎﻃﺒﻪ‬ ‫ﻣﻤﺜﻞ ﺑﺼﻮﺭﺕ ﺑﺸﺮ ﺷﺪ ﻣﺜﻞ ﺻﻮﺭﺗﻰ ﮐﻪ ﺩﺭ ﺁﺋﻴﻨﻪ ّ‬ ‫ﺍﻟﻘﺪﺱ ّ‬

‫ﻻﺑﺪ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺍﺳﺖ ﻭ ﮔﻮﻳﻨﺪ ﮐﻪ ﺟﺴﻢ‬ ‫ﻣﺎﺩﻳﻮﻥ ﺑﺮ ﺁﻧﻨﺪ ﮐﻪ‬ ‫ّ‬ ‫ﮐﺮﺩ ‪ّ ّ .‬‬

‫ﺗﺤﻘﻖ‬ ‫ﺗﮑﻮﻥ ﻧﻴﺎﺑﺪ ﻭ ﺑﺪﻭﻥ ﺗﻠﻘﻴﺢ ﺫﮐﻮﺭ ﻭ ﺍﻧﺎﺙ‬ ‫ّ‬ ‫ﻣﻴﺖ ّ‬ ‫ﺣﻰ ﺍﺯ ﺟﺴﻢ ّ‬ ‫ّ‬ ‫ﻧﺠﻮﻳﺪ ﻭ ﺑﺮ ﺁﻧﻨﺪ ﮐﻪ ﺍﺯ ﺍﻧﺴﺎﻥ ﮔﺬﺷﺘﻪ ﺩﺭ ﺣﻴﻮﺍﻥ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﺍﺯ‬ ‫ﺯﻭﺟﻴﺖ ﺫﮐﻮﺭ ﻭ‬ ‫ﺣﻴﻮﺍﻥ ﮔﺬﺷﺘﻪ ﺩﺭ ﻧﺒﺎﺕ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺍﻳﻦ‬ ‫ّ‬

‫ﺣﺘﻰ ﺑﻘﺮﺁﻥ ﻧﻴﺰ ﺍﺳﺘﺪﻻﻝ‬ ‫ﺣﻴﻪ ﻭ‬ ‫ﻧﺒﺎﺗﻴﻪ ﻣﻮﺟﻮﺩ ّ‬ ‫ّ‬ ‫ﺍﻧﺎﺙ ﺩﺭ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ّ‬

‫ﺳﺒﺤﺎﻥ ﭐ ‪ِ ‬‬ ‫ﮐﻠﻬﺎ‬ ‫ﺑﺰﻭﺟﻴﺖ ﺍﺷﻴﺎ ﻣﻴﻨﻤﺎﻳﻨﺪ ُ ْ َ َ‬ ‫ّ‬ ‫ﭐﻻﺯﻭﺍﺝ ُ ّ َ‬ ‫ﺧﻠﻖ ْ ‪َ َ ْ ‬‬ ‫ﻟﺬﻯ َ َ َ‬

‫ﻳﻌﻠُﻤﻮﻥ‬ ‫ﻻ ََْ‬ ‫ﻣﻤﺎ َ‬ ‫ﺍﻧﻔﺴﻬﻢ َﻭ ِ ‪‬‬ ‫ﻣﻦ َ ْ ُ ِ ِ ْ‬ ‫ﺍﻻﺭﺽ َﻭ ِ ْ‬ ‫ِ ‪‬‬ ‫ﺗﻨﺒﺖ ‪ُ ْ ‬‬ ‫ﻣﻤﺎ ُ ْ ِ ُ‬

‫ﻣﻦ َﺷﻰ‪ ِ ‬ﺍﻻ‬ ‫ﻳﻌﻨﻰ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﻭ ﻧﺒﺎﺕ ﺟﻤﻴﻊ ﻣﺰﺩﻭﺝ ﺍﺳﺖ َﻭ ِﺍﻥ ِ ْ‬ ‫ْ‬ ‫ﭐﺛﻨﻴﻦ ﻳﻌﻨﻰ ﮐﺎﺋﻨﺎﺗﺮﺍ ﺟﻤﻴﻌﴼ ﻣﺰﺩﻭﺝ ﺧﻠﻖ ﻧﻤﻮﺩﻳﻢ‬ ‫ﺯﻭﺟﻴﻦ ْ َ ْ ِ‬ ‫ﺧﻠﻘﻨﺎﻩ َ ْ َ ْ ِ‬ ‫َ ََْ ُ‬

‫ﻬﻴﻮﻥ ﺩﺭ ﺟﻮﺍﺏ ﮔﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ‬ ‫ﺧﻼﺻﻪ ﮔﻮﻳﻨﺪ ﺍﻧﺴﺎﻥ ﺑﻰ ﭘﺪﺭ‬ ‫ﺗﺼﻮﺭ ﻧﺸﻮﺩ ‪ .‬ﻭ ﻟﮑﻦ ﺍﻟ ّ‬ ‫ّ‬

‫ﺍﻣﺎ ﺩﻳﺪﻩ ﻧﺸﺪﻩ ﺯﻳﺮﺍ ﻓﺮﻗﺴﺖ ﻣﻴﺎﻥ ﺷﻰء ﻣﺴﺘﺤﻴﻞ‬ ‫ﻗﻀﻴﻪ ﺍﺯ ﻣﺤﺎﻻﺕ ﻭ ﻣﻤﺘﻨﻌﺎﺕ ﻧﻪ ّ‬ ‫ّ‬

‫ﻣﺜﻼ ﺩﺭ ﺯﻣﺎﻥ ﺳﺎﺑﻖ ﺗﻠﻐﺮﺍﻑ ﻣﺨﺎﺑﺮﮤ ﺷﺮﻕ ﻭ ﻏﺮﺏ‬ ‫ﻭ ﺷﻰء ﻏﻴﺮ ﻣﺮﺋﻰ ‪.‬‬ ‫ً‬ ‫ﺩﺭ ﺁﻥ ﻭﺍﺣﺪ ﻏﻴﺮ ﻣﺮﺋﻰ ﺑﻮﺩ ﻧﻪ ﻣﺴﺘﺤﻴﻞ ﻓﺘﻮ ﻏﺮﺍﻑ ﻏﻴﺮ ﻣﺮﺋﻰ ﺑﻮﺩ ﻧﻪ‬

‫ﻣﺎﺩﻳﻮﻥ ﺍﺻﺮﺍﺭ ﺩﺭ ﺍﻳﻦ‬ ‫ﻣﺴﺘﺤﻴﻞ ﻓﻨﻮﻏﺮﺍﻑ ﻏﻴﺮ ﻣﺮﺋﻰ ﺑﻮﺩ ﻧﻪ ﻣﺴﺘﺤﻴﻞ ‪ّ ّ .‬‬

‫ﻬﻴﻮﻥ ﺩﺭ ﺟﻮﺍﺏ ﮔﻮﻳﻨﺪ‪ :‬ﺁﻳﺎ ﺍﻳﻦ ﮐﺮﮤ ﺍﺭﺽ ﻗﺪﻳﻢ‬ ‫ﻣﻄﻠﺐ ﺩﺍﺭﻧﺪ ﺍﻟ ّ‬

‫ﻣﮑﻤﻠﻪ ﺛﺎﺑﺖ‬ ‫ﮐﺸﻔﻴﺎﺕ‬ ‫ﻣﺎﺩﻳﻮﻥ ﮔﻮﻳﻨﺪ ﺑﻤﻮﺟﺐ ﻓﻨﻮﻥ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺳﺖ ﻳﺎ ﺣﺎﺩﺙ ؟ ّ ّ‬

‫ﺍﺳﺖ ﮐﻪ ﺣﺎﺩﺙ ﺍﺳﺖ ﻭ ﺩﺭ ﺑﺪﺍﻳﺖ ﮔﻮﻯ ﺁﺗﺸﻴﻦ ﺑﻮﺩ ﻭ ﺑﺘﺪﺭﻳﺞ‬

‫ﺗﮑﻮﻥ‬ ‫ﺍﻋﺘﺪﺍﻝ ﺣﺎﺻﻞ ﮐﺮﺩ ﻭ ﻗﺸﺮﻯ ﭘﻴﺪﺍ ﻧﻤﻮﺩ ﭘﺲ ﻓﻮﻕ ﻗﺸﺮ ﻧﺒﺎﺕ ّ‬

‫ﻬﻴﻮﻥ‬ ‫ﻳﺎﻓﺖ ﺑﻌﺪ ﺣﻴﻮﺍﻥ ﺑﻮﺟﻮﺩ ﺁﻣﺪ ﺑﻌﺪ ﺍﻧﺴﺎﻥ‬ ‫ّ‬ ‫ﺗﺤﻘﻖ ﺟﺴﺖ ‪ .‬ﺍﻟ ّ‬

‫ﮔﻮﻳﻨﺪ ﮐﻪ ﺍﺯ ﺗﻘﺮﻳﺮ ﺷﻤﺎ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﮔﺸﺖ ﮐﻪ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺩﺭ ﮐﺮﮤ‬

‫ﺍﻭﻝ ﻳﻘﻴﻨﴼ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ‬ ‫ﺍﺭﺽ ﺣﺎﺩﺙ ﺍﺳﺖ ﻧﻪ ﻗﺪﻳﻢ ﭘﺲ ﺍﻧﺴﺎﻥ ّ‬

‫ﺗﮑﻮﻥ ﺍﻧﺴﺎﻥ ﺑﻰ‬ ‫ﻧﺪﺍﺷﺘﻪ ﺯﻳﺮﺍ ﻭﺟﻮﺩ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺣﺎﺩﺙ ﺍﺳﺖ ‪ .‬ﺁﻳﺎ ّ‬ ‫ﺹ ‪٦٨‬‬ ‫ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﻟﻮ ﺑﺘﺪﺭﻳﺞ ﻣﺸﮑﻞﺗﺮ ﺍﺳﺖ ﻳﺎ ﺁﻧﮑﻪ ﺑﻰ ﭘﺪﺭ ؟ ﺷﻤﺎ ﺑﺎ ﻭﺟﻮﺩ‬ ‫ﺍﻭﻝ ﺧﻮﺍﻩ ﺑﺘﺪﺭﻳﺞ ﺧﻮﺍﻩ ﺩﺭ‬ ‫ﺍﻳﻨﮑﻪ ﻣﻌﺘﺮﻑ ﺑﺮ ﺍﻳﻦ ﻫﺴﺘﻴﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ّ‬

‫ﻣﺪﺕ ﻗﻠﻴﻠﻪ ﺑﻰ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭﺟﻮﺩ ﻳﺎﻓﺖ ﺷﺒﻬﻪ ﻧﻤﺎﻧﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻰ‬ ‫ّ‬

‫ﭘﺪﺭ ﻣﻤﮑﻦ ﻭ ﺟﺎﻳﺰ ﻭ ﺍﻳﻦ ﺭﺍ ﻣﺴﺘﺤﻴﻞ ﻧﺘﻮﺍﻥ ﺷﻤﺮﺩ ﻭ ﺍﮔﺮ ﻣﺴﺘﺤﻴﻞ ﺑﺪﺍﻧﻰ‬

‫ﻣﺜﻼ ﺍﮔﺮ ﮔﻮﺋﻰ ﮐﻪ ﺍﻳﻦ ﭼﺮﺍﻍ ﺑﺪﻭﻥ ﻓﺘﻴﻠﻪ ﻭ ﺭﻭﻏﻦ ﻭﻗﺘﻰ‬ ‫ﺑﻰ ﺍﻧﺼﺎﻓﻴﺴﺖ ‪.‬‬ ‫ً‬

‫ﺭﻭﺷﻦ ﺷﺪ ﭘﺲ ﺍﮔﺮ ﺑﮕﻮﺋﻰ ﺑﺪﻭﻥ ﻓﺘﻴﻞ ﻣﺴﺘﺤﻴﻞ ﺍﺳﺖ ﺑﻰ ﺍﻧﺼﺎﻓﻴﺴﺖ ‪.‬‬

‫ﻣﺎﺩﻳﻮﻥ ﻧﻪ ﭘﺪﺭ ﺩﺍﺷﺖ ﻭ ﻧﻪ ﻣﺎﺩﺭ‬ ‫ﺍﻭﻝ ﺑﺎﻋﺘﻘﺎﺩ ّ ّ‬ ‫ﺍﻣﺎ ﺍﻧﺴﺎﻥ ّ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﺎﺩﺭ ﺩﺍﺷﺖ ّ‬

‫‪.‬‬ ‫‪ - ١٨‬ﻳﺢ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﻓﻀﻴﻠﺖ ﺑﻰ ﭘﺪﺭﻯ‬ ‫ﺛﻤﺮﺍﺕ ﻭ ﻓﻀﻴﻠﺖ ﺑﻰ ﭘﺪﺭﻯ ﭼﻴﺴﺖ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺷﺨﺺ ﺑﺰﺭﮔﻮﺍﺭ ﺧﻮﺍﻩ ﺑﻰ ﭘﺪﺭ ﺧﻮﺍﻩ ﺑﺎ ﭘﺪﺭ ﻳﮑﺴﺎﻧﺴﺖ ‪ .‬ﺑﻰ ﭘﺪﺭﻯ ﺍﮔﺮ‬ ‫ﮐﻞ ﺍﻧﺒﻴﺎ ﻭ ﺭﺳﻞ ﺍﺳﺖ ﺯﻳﺮﺍ‬ ‫ﻓﻀﻴﻠﺖ ﺍﺳﺖ ﺁﺩﻡ ﺍﻋﻈﻢ ﻭ ﺍﻓﻀﻞ ﺍﺯ ّ‬

‫ﺗﺠﻠﻴﺎﺕ‬ ‫ﻋﺰﺕ ﻭ ﺑﺰﺭﮔﻮﺍﺭﻳﺴﺖ ّ‬ ‫ﻧﻪ ﭘﺪﺭ ﺩﺍﺷﺖ ﻭ ﻧﻪ ﻣﺎﺩﺭ ‪ .‬ﺁﻧﭽﻪ ﺳﺒﺐ ّ‬

‫ﺗﻮﻟﺪ ﻳﺎﻓﺘﻪ‬ ‫ﻣﺎﺩﻩ ﻭ ﺻﻮﺭﺕ ّ‬ ‫ﻭ ﻓﻴﻮﺿﺎﺕ ﮐﻤﺎﻻﺕ ﺍﻟﻬﻰ ﺍﺳﺖ ‪ .‬ﺁﻓﺘﺎﺏ ﺍﺯ ّ‬

‫ﻭ ﺍﻳﻦ ﺩﻭ ﺑﻤﺜﺎﺑﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺍﺳﺖ ﻭﻟﻰ ﮐﻤﺎﻝ ﻣﺤﺾ ﺍﺳﺖ ﻭ ﻇﻠﻤﺎﺕ ﺭﺍ‬ ‫ﻣﺎﺩﻩ ﺍﻯ ﻭﻧﻪ ﺻﻮﺭﺗﻰ ﻭ ﻧﻪ ﭘﺪﺭﻯ ﻭ ﻧﻪ ﻣﺎﺩﺭﻯ ﻭﻟﻰ ﻧﻘﺺ ﺻﺮﻑ ‪.‬‬ ‫ﻧﻪ ّ‬

‫ﻣﺎﺩﮤ ﺣﻴﺎﺕ ﺟﺴﺪﻯ ﺧﺎﮐﺴﺖ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ‬ ‫ﺣﻀﺮﺕ ﺁﺩﻡ ﺭﺍ ّ‬

‫ﻃﻴﺒﮥ ﻃﺎﻫﺮﻩ ﺑﻪ ﺍﺯ ﺧﺎﮎ ﻭ ﺟﻤﺎﺩ ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﻧﻄﻔﮥ ّ‬ ‫ﻣﺎﺩﮤ ﺟﺴﺪﻯ ﻧﻄﻔﮥ ﭘﺎﮎ ّ‬ ‫ّ‬ ‫ﺍﻭﻝ ﺩﺭ ﺁﻳﮥ ﺳﻴﺰﺩﻫﻢ‬ ‫ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﺩﺭ ﺍﻧﺠﻴﻞ‬ ‫ﻳﻮﺣﻨﺎ ﺩﺭ ﺑﺎﺏ ّ‬ ‫ّ‬

‫ﺍﻣﺎ ﺁﻥ ﮐﺴﺎﻧﻰ ﮐﻪ ﺍﻭ ﺭﺍ ﻗﺒﻮﻝ ﮐﺮﺩﻧﺪ ﺁﻧﺎﻧﺮﺍ ﻗﺪﺭﺕ ﺩﺍﺩ ﺗﺎ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﺪ‪ ":‬ﻭ ّ‬ ‫ﻓﺮﺯﻧﺪﺍﻥ ﺧﺪﺍ ﮔﺮﺩﻧﺪ ﻳﻌﻨﻰ ﺑﻬﺮ ﮐﻪ ﺑﺎﺳﻢ ﺍﻭ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ ﮐﻪ ﻧﻪ ﺍﺯ‬

‫ﺧﻮﻥ ﻭ ﻧﻪ ﺍﺯ ﺧﻮﺍﻫﺶ ﺟﺴﺪ ﻭ ﻧﻪ ﺍﺯ ﺧﻮﺍﻫﺶ ﻣﺮﺩﻡ ﺑﻮﺩﻧﺪ ﺑﻠﮑﻪ ﺍﺯ‬ ‫ﺹ ‪٦٩‬‬ ‫ﻳﻮﺣﻨﺎ ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ ﻭﺟﻮﺩ‬ ‫ﺗﻮﻟﺪ ﻳﺎﻓﺘﻪﺍﻧﺪ "‪ .‬ﺍﺯ ﺍﻳﻦ ﺁﻳﮥ‬ ‫ﺧﺪﺍﻭﻧﺪ ّ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﻗﻮﮤ ﺟﺴﻤﺎﻧﻰ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﺯ ﺣﻘﻴﻘﺖ‬ ‫ﺣﻮﺍﺭﻳﻮﻥ ﻧﻴﺰ‬ ‫ّ‬ ‫ﻣﺘﮑﻮﻥ ﺍﺯ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺳﺖ ‪ .‬ﺷﺮﻑ ﻭ ﺑﺰﺭﮔﻮﺍﺭﻯ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺑﻰ ﭘﺪﺭﻯ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺑﮑﻤﺎﻻﺕ‬

‫ﻬﻴﻪ ﺍﺳﺖ ﺍﮔﺮ ﺑﺰﺭﮔﻮﺍﺭﻯ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺑﻰ‬ ‫ﻭ ﻓﻴﻮﺿﺎﺕ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ ّ‬ ‫ﭘﺪﺭﻯ ﺑﻮﺩ ﺑﺎﻳﺪ ﺁﺩﻡ ﺍﺯ ﻣﺴﻴﺢ ﺍﻋﻈﻤﺘﺮ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻧﻪ ﭘﺪﺭ ﺩﺍﺷﺖ ﻧﻪ‬

‫ﻣﺎﺩﺭ ﻭ ﺩﺭ ﺗﻮﺭﺍﺕ ﻣﻴﻔﺮﻣﺎﻳﺪ‪ ":‬ﺧﺪﺍﻭﻧﺪ ﺧﺪﺍ ﭘﺲ ﺁﺩﻡ ﺭﺍ ﺍﺯ ﺧﺎﮎ ﺯﻣﻴﻦ‬ ‫ﺑﺴﺮﺷﺖ ﻭ ﺩﺭ ﺑﻴﻨﻰ ﻭﻯ ﺭﻭﺡ ﺣﻴﺎﺕ ﺩﻣﻴﺪ ﺁﺩﻡ ﻧﻔﺲ ﺯﻧﺪﻩ ﺷﺪ "‪.‬‬

‫ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺁﺩﻡ ﺑﺮﻭﺡ ﺣﻴﺎﺕ ﻭﺟﻮﺩ ﻳﺎﻓﺖ ﻭ‬

‫ﺣﻮﺍﺭﻳﻴﻦ ﺩﻻﻟﺖ ﺑﺮ ﺁﻥ ﻧﻤﺎﻳﺪ‬ ‫ﺣﻖ‬ ‫ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﻋﺒﺎﺭﺕ‬ ‫ّ‬ ‫ﻳﻮﺣﻨﺎ ﺩﺭ ّ‬ ‫ّ‬

‫ﮐﻪ ﺁﻧﺎﻥ ﻧﻴﺰ ﺍﺯ ﭘﺪﺭ ﺁﺳﻤﺎﻧﻰ ﻫﺴﺘﻨﺪ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﮔﺮﺩﻳﺪ ﮐﻪ ﺣﻘﻴﻘﺖ‬

‫ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‬ ‫ﺣﻖ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﻪ ﻳﻌﻨﻰ ﻭﺟﻮﺩ ﺣﻘﻴﻘﻰ ﻫﺮ ﺑﺰﺭﮔﻮﺍﺭﻯ ﺍﺯ ّ‬

‫ﻭ ﺑﻨﻔﺨﮥ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻣﻮﺟﻮﺩ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﻣﻘﺼﺪ ﺍﻳﻨﺴﺖ ﺍﮔﺮ ﺑﻰ ﭘﺪﺭﻯ‬ ‫ﺍﻋﻈﻢ ﻣﻨﻘﺒﺖ ﺍﻧﺴﺎﻧﻰ ﺑﻮﺩ ﭘﺲ ﺁﺩﻡ ﺑﻬﺘﺮ ﺍﺯ ﺟﻤﻴﻊ ﺍﺳﺖ ﺯﻳﺮﺍ ﻧﻪ ﭘﺪﺭ‬

‫ﻣﺎﺩﮤ ﺣﻰ ﺧﻠﻖ ﺷﻮﺩ ﺑﻬﺘﺮ ﺍﺳﺖ ﻳﺎ‬ ‫ﺩﺍﺭﺩ ﻭ ﻧﻪ ﻣﺎﺩﺭ ‪ .‬ﺁﻳﺎ ﺍﻧﺴﺎﻥ ﺍﺯ ّ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺣﻀﺮﺕ‬ ‫ﻣﺎﺩﮤ‬ ‫ﺣﻰ ﺧﻠﻖ ﺷﻮﺩ ﺑﻬﺘﺮ ﺍﺳﺖ ّ‬ ‫ﺍﻟﺒﺘﻪ ﺍﺯ ّ‬ ‫ﺁﻧﮑﻪ ﺍﺯ ﺧﺎﮎ ؟ ّ‬ ‫ّ‬ ‫ﺗﻮﻟﺪ ﻭ‬ ‫ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ ﺑﻮﺩ ‪ .‬ﺧﻼﺻﻪ ﺷﺮﻑ ﻭ ﻣﻨﻘﺒﺖ‬ ‫ﻣﺴﻴﺢ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ّ‬ ‫ّ‬ ‫ﺭﺑﺎﻧﻴﻪ‬ ‫ﻬﻴﻪ ﺑﮑﻤﺎﻻﺕ ﻭ ﻓﻴﻮﺿﺎﺕ ﻭ ّ‬ ‫ﻧﻔﻮﺱ ّ‬ ‫ﺗﺠﻠﻴﺎﺕ ّ ّ‬ ‫ﻣﻘﺪﺳﻪ ‪ ،‬ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬ ‫ﺍﺳﺖ ﻧﻪ ﺑﺪﻭﻥ ﺁﻥ ‪.‬‬

‫‪ - ١٩‬ﻳﻂ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﺗﻌﻤﻴﺪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬ ‫ﻣﺘﻰ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺁﻧﮕﺎﻩ ﻋﻴﺴﻰ ﺍﺯ‬ ‫ﺳﻴﻢ ﺁﻳﮥ ﺳﻴﺰﺩﻫﻢ ﺍﺯ ﺍﻧﺠﻴﻞ ّ‬ ‫ﺩﺭ ﺑﺎﺏ ّ‬

‫ﺍﻣﺎ ﻳﺤﻴﻰ ﺍﻭ ﺭﺍ ﻣﻨﻊ‬ ‫ﺟﻠﻴﻞ ﺑﺎﺭﺩﻥ ﻧﺰﺩ ﻳﺤﻴﻰ ﺁﻣﺪ ﺗﺎ ﺍﺯ ﺍﻭ ﺗﻌﻤﻴﺪ ﻳﺎﺑﺪ ‪ّ .‬‬

‫ﻧﻤﻮﺩﻩ ﮔﻔﺖ ‪ :‬ﻣﻦ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﻡ ﮐﻪ ﺍﺯ ﺗﻮ ﺗﻌﻤﻴﺪ ﻳﺎﺑﻢ ﻭ ﺗﻮ ﻧﺰﺩ ﻣﻦ ﻣﻴﺂﺋﻰ ؟‬ ‫ﺍﻻﻥ ﺑﮕﺬﺍﺭ ﺯﻳﺮﺍ ﮐﻪ ﻣﺎ ﺭﺍ ﻫﻤﭽﻨﻴﻦ ﻣﻨﺎﺳﺐ‬ ‫ﻋﻴﺴﻰ ﺩﺭ ﺟﻮﺍﺏ ﻭﻯ ﮔﻔﺖ ‪ٓ :‬‬

‫ﺍﺳﺖ ﺗﺎ ﺗﻤﺎﻡ ﻋﺪﺍﻟﺖ ﺭﺍ ﺑﮑﻤﺎﻝ ﺭﺳﺎﻧﻴﻢ ﭘﺲ ﺍﻭ ﺭﺍ ﻭﺍﮔﺬﺍﺷﺖ "‪.‬‬ ‫ﺹ ‪٧٠‬‬ ‫ﺳﺆﺍﻝ‬

‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﺍ ﺑﺎ ﻭﺟﻮﺩ ﮐﻤﺎﻝ ﺫﺍﺗﻰ ﭼﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻐﺴﻞ ﺗﻌﻤﻴﺪ ﺑﻮﺩ ﻭ‬ ‫ﺣﮑﻤﺖ ﺍﻳﻦ ﭼﻪ ﺑﻮﺩ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﻳﻮﺣﻨﺎ ﻧﻔﻮﺱ ﺭﺍ ﻭﺻﺎﻳﺎ ﻭ‬ ‫ﺍﺻﻞ ﺗﻌﻤﻴﺪ ﻏﺴﻞ ﺗﻮﺑﻪ ﺍﺳﺖ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﻧﺼﺎﻳﺢ ﻣﻴﻔﺮﻣﻮﺩ ﻭ ﺗﻮﺑﻪ ﻣﻴﺪﺍﺩ ﻭ ﺑﻌﺪ ﺗﻌﻤﻴﺪ ﻣﻴﻔﺮﻣﻮﺩ ‪ .‬ﭘﺲ ﻭﺍﺿﺢ ﺍﺳﺖ‬ ‫ﮐﻪ ﺍﻳﻦ ﺗﻐﺴﻴﻞ ﺭﻣﺰﻳﺴﺖ ﮐﻪ ﺗﻮﺑﻪ ﺍﺯ ﺟﻤﻴﻊ ﮔﻨﺎﻩ ﻧﻤﺎﻳﺪ ﻳﻌﻨﻰ ﺍﻯ ﺧﺪﺍ‬

‫ﻣﻘﺪﺱ ﮔﺸﺖ ﺑﻬﻤﭽﻨﻴﻦ‬ ‫ﻫﻤﭽﻨﻴﻦ ﮐﻪ ﺟﺴﻢ ﻣﻦ ﺍﺯ ﺍﻭﺳﺎﺥ ﺟﺴﻤﺎﻧﻰ ﭘﺎﮎ ﻭ ّ‬

‫ﺍﺣﺪﻳﺖ ﻧﻴﺴﺖ‬ ‫ﺭﻭﺡ ﻣﺮﺍ ﺍﺯ ﺍﻭﺳﺎﺥ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﺁﻧﭽﻪ ﻻﻳﻖ ﺩﺭﮔﺎﻩ‬ ‫ّ‬

‫ﻣﻘﺪﺱ ﻧﻤﺎ ‪ .‬ﻭ ﺗﻮﺑﻪ ﺭﺟﻮﻉ ﺍﺯ ﻋﺼﻴﺎﻥ ﺑﺎﻃﺎﻋﺘﺴﺖ ﺍﻧﺴﺎﻥ ﺑﻌﺪ‬ ‫ﭘﺎﮎ ﻭ ّ‬ ‫ﺍﺯ ﺩﻭﺭﻯ ﻭ ﻣﺤﺮﻭﻣﻰ ﺗﻮﺑﻪ ﻧﻤﺎﻳﺪ ﻭ ﻏﺴﻞ ﮐﻨﺪ ‪ .‬ﭘﺲ ﺍﻳﻦ ﻏﺴﻞ‬

‫ﻃﻴﺐ ﻭ ﻃﺎﻫﺮ ﮐﻦ ﻭ ﺍﺯ ﺩﻭﻥ‬ ‫ﺭﻣﺰ ﺍﺳﺖ ﮐﻪ ﺍﻯ ﺧﺪﺍ ﻗﻠﺐ ﻣﺮﺍ ّ‬

‫ﻣﻘﺪﺱ ﻧﻤﺎ ‪ .‬ﻭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﭼﻮﻥ ﺧﻮﺍﺳﺖ ﺍﻳﻦ‬ ‫ﻣﺤﺒﺖ ﺧﻮﻳﺶ ﭘﺎﮎ ﻭ ّ‬ ‫ّ‬

‫ﻳﻮﺣﻨﺎ ﺭﺍ ﻣﺠﺮﻯ ﺑﻴﻦ ﻋﻤﻮﻡ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺑﺪﺍﺭﺩ ﻟﻬﺬﺍ ﺧﻮﺩ‬ ‫ﺳﻨﺖ ﺟﻨﺎﺏ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﻨﺒﻪ ﺧﻠﻖ ﺷﻮﺩ ﻭ ﻧﺎﻣﻮﺱ ﮐﻪ‬ ‫ﺣﻀﺮﺕ ﺍﻳﻦ ﺭﺍ ﺟﺎﺭﻯ ﻓﺮﻣﻮﺩ ﺗﺎ ﺳﺒﺐ ّ‬

‫ﻮﺣﻨﺎ ﺑﻮﺩ ﻭﻟﻰ ﻓﻰ‬ ‫ﺳﻨﺖ ﻳ ّ‬ ‫ﺷﺮﻳﻌﺖ ﺳﺎﺑﻘﻪ ﺑﻮﺩ ﮐﺎﻣﻞ ﮔﺮﺩﺩ ‪ .‬ﻭﻟﻮ ﺍﻳﻦ ّ‬

‫ﻬﻴﻪ ﺟﺎﺭﻯ ‪ ،‬ﻧﻪ ﺍﻳﻨﮑﻪ ﻣﺴﻴﺢ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﻏﺴﻞ ﺗﻮﺑﻪ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﺩﺭ ﺷﺮﺍﻳﻊ ﺍﻟ ّ‬ ‫ﺍﺣﺘﻴﺎﺝ ﺑﻐﺴﻞ ﺗﻌﻤﻴﺪ ﺩﺍﺷﺖ ﺑﻠﮑﻪ ﭼﻮﻥ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻋﻤﻞ ﻣﻘﺒﻮﻝ‬

‫ﻣﻤﺪﻭﺡ ﻭ ﻋﻨﻮﺍﻥ ﺑﺸﺎﺭﺕ ﻣﻠﮑﻮﺕ ﺑﻮﺩ ﻟﻬﺬﺍ ﺣﻀﺮﺕ ﻣﺠﺮﻯ ﺩﺍﺷﺖ ‪.‬‬ ‫ﻭ ﻟﮑﻦ ﺑﻌﺪ ﻓﺮﻣﻮﺩ ﮐﻪ ﺗﻌﻤﻴﺪ ﺑﺂﺏ ﻋﻨﺼﺮﻯ ﻧﻪ ﺑﻠﮑﻪ ﺗﻌﻤﻴﺪ ﺑﺮﻭﺡ ﻭ ﺁﺏ‬ ‫ﺑﺎﻳﺪ ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺗﻌﻤﻴﺪ ﺑﺮﻭﺡ ﻭ ﺁﺗﺶ ﻓﺮﻣﻮﺩ ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﺏ‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺁﺏ ﻋﻨﺼﺮﻯ ﻧﻪ ﺯﻳﺮﺍ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺗﺼﺮﻳﺢ ﺑﺮﻭﺡ ﻭ‬

‫ﺁﺗﺶ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺁﺗﺶ ﻣﻌﻠﻮﻡ ﮔﺮﺩﺩ ﮐﻪ ﺁﺗﺶ ﻋﻨﺼﺮﻯ ﻭ ﺁﺏ‬

‫ﻋﻨﺼﺮﻯ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺗﻌﻤﻴﺪ ﺑﺂﺗﺶ ﻣﺤﺎﻝ ﺍﺳﺖ ‪ .‬ﭘﺲ ﺭﻭﺡ ﻓﻴﺾ ﺍﻟﻬﻰ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺍﺳﺖ ﻳﻌﻨﻰ ﺁﺏ ﻋﻨﺼﺮﻯ‬ ‫ﺍﺳﺖ ﻭ ﻣﺎء ﻋﻠﻢ ﻭ ﺣﻴﺎﺕ ﻭ ﻧﺎﺭ‬ ‫ّ‬ ‫ﺹ ‪٧١‬‬ ‫ﺳﺒﺐ ﭘﺎﮐﻰ ﻗﻠﺐ ﺍﻧﺴﺎﻥ ﻧﺸﻮﺩ ﺑﻠﮑﻪ ﺁﺏ ﻋﻨﺼﺮﻯ ﺟﺴﻢ ﺍﻧﺴﺎﻧﺮﺍ ﭘﺎﮎ‬ ‫ﻧﻤﺎﻳﺪ ﻭﻟﻰ ﺁﺏ ﺁﺳﻤﺎﻧﻰ ﻭ ﺭﻭﺡ ﮐﻪ ﻋﻠﻢ ﻭ ﺣﻴﺎﺗﺴﺖ ﻗﻠﺐ ﺍﻧﺴﺎﻧﺮﺍ‬

‫ﻃﻴﺐ ﻭ ﻃﺎﻫﺮ ﮐﻨﺪ ﻳﻌﻨﻰ ﺁﻥ ﻗﻠﺐ ﮐﻪ ﺍﺯ ﻓﻴﺾ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻧﺼﻴﺐ‬ ‫ّ‬

‫ﻃﻴﺐ ﻭ ﭘﺎﮎ ﺷﻮﺩ ‪ .‬ﻣﻘﺼﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺣﻘﻴﻘﺖ‬ ‫ﺑﺮﺩ ﻭ ّ‬ ‫ﻣﻘﺪﺱ ﮔﺮﺩﺩ ّ‬

‫ﻣﻘﺪﺱ ﮔﺮﺩﺩ ‪ .‬ﺍﻭﺳﺎﺥ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ‬ ‫ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﻭﺳﺎﺥ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﭘﺎﮎ ﻭ ّ‬

‫ﺗﮑﺒﺮ ﺍﺳﺖ‬ ‫ﺻﻔﺎﺕ ﻗﺒﻴﺤﻪ ﺍﺳﺖ ﻏﻀﺐ ﺍﺳﺖ ﺷﻬﻮﺗﺴﺖ‬ ‫ﺣﺐ ﺩﻧﻴﺎﺳﺖ ّ‬ ‫ّ‬ ‫ﮐﺬﺑﺴﺖ ﻧﻔﺎﻗﺴﺖ ﺗﺰﻭﻳﺮ ﺍﺳﺖ ﺧﻮﺩ ﭘﺮﺳﺘﻰ ﺍﺳﺖ ﻭ ﺍﻣﺜﺎﻝ ﺫﻟﮏ ‪.‬‬

‫ﺍﻧﺴﺎﻥ ﺍﺯ ﺻﻮﻟﺖ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﺟﺰ ﺑﺘﺄﻳﻴﺪﺍﺕ ﻓﻴﺾ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬

‫ﺧﻼﺹ ﻧﺸﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺗﻌﻤﻴﺪ ﺑﺮﻭﺡ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻻﺯﻡ‬

‫ﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﻳﻌﻨﻰ ﺭﻭﺡ ﻓﻴﺾ ﺍﻟﻬﻰ ﻭ ﻣﺎء ﻋﻠﻢ ﻭ ﺣﻴﺎﺕ ﻭ ﻧﺎﺭ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻭ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺑﺎﻳﻦ ﺭﻭﺡ ﻭ ﻣﺎء ﻭ ﺁﺗﺶ ﺗﻌﻤﻴﺪ ﻳﺎﺑﺪ ﺗﺎ‬ ‫ّ‬

‫ﺍﺳﺘﻔﺎﺿﻪ ﺍﺯ ﻓﻴﺾ ﺍﺑﺪﻯ ﮐﻨﺪ ﻭ ّﺍﻻ ﺗﻌﻤﻴﺪ ﺑﺂﺏ ﻋﻨﺼﺮﻳﺮﺍ ﭼﻪ ﺛﻤﺮ ﻭﻟﻰ‬

‫ﺍﻳﻦ ﺗﻌﻤﻴﺪ ﺁﺏ ﺭﻣﺰ ﺍﺯ ﺗﻮﺑﻪ ﻭ ﺍﺳﺘﻐﻔﺎﺭ ﺍﺯ ﮔﻨﺎﻩ ﺑﻮﺩ ﻭ ﺩﺭ ﺩﻭﺭ ﺟﻤﺎﻝ‬

‫ﻣﺤﺒﺔ‬ ‫ﻣﺒﺎﺭﮎ ﺍﻳﻦ ﺭﻣﺰ ﺭﺍ ﻟﺰﻭﻡ ﻧﻪ ﺯﻳﺮﺍ ﺣﻘﻴﻘﺖ ﺁﻥ ﮐﻪ ﺗﻌﻤﻴﺪ ﺑﺮﻭﺡ ﻭ‬ ‫ّ‬ ‫ﻣﺤﻘﻖ ‪.‬‬ ‫ﻣﻘﺮﺭ ﻭ‬ ‫ّ‬ ‫ﺍ‪ ‬ﺍﺳﺖ ّ‬

‫‪ - ٢٠‬ﮎ‬

‫ﺿﺮﻭﺭﺕ ﺗﻌﻤﻴﺪ‬ ‫ﻏﺴﻞ ﺗﻌﻤﻴﺪ ﻣﻮﺍﻓﻘﺴﺖ ﻭ ﻻﺯﻡ ﻳﺎ ﺁﻧﮑﻪ ﻏﻴﺮ ﻣﻮﺍﻓﻖ ﻭ ﻏﻴﺮ ﻻﺯﻡ ؟‬ ‫ﺳﺆﺍﻝ‬

‫ﺍﻳﻦ ﻏﺴﻞ ﺗﻌﻤﻴﺪ ﻳﺎ ﻣﻮﺍﻓﻖ ﺍﺳﺖ ﻭ ﻻﺯﻡ ﻳﺎ ﺁﻧﮑﻪ ﻏﻴﺮ ﻣﻮﺍﻓﻖ ﻭ ﻏﻴﺮ ﻻﺯﻡ‬ ‫ﺩﺭ ﺻﻮﺭﺕ ﺍﻭﻟﻰ ﺑﺎ ﻭﺟﻮﺩ ﻟﺰﻭﻡ ﭼﮕﻮﻧﻪ ﻣﻨﺴﻮﺥ ﺷﺪ ﻭ ﺩﺭ ﺻﻮﺭﺕ‬

‫ﺣﻨﺎ ﻣﺠﺮﻯ ﺩﺍﺷﺖ ؟‬ ‫ﺛﺎﻧﻴﻪ ﺑﺎ ﻭﺟﻮﺩ ﻋﺪﻡ ﻟﺰﻭﻡ ﭼﮕﻮﻧﻪ ﻳﻮ ّ‬

‫ﺟﻮﺍﺏ‬ ‫ﺫﺍﺗﻴﮥ ﻣﻤﮑﻨﺎﺗﺴﺖ ﻭ‬ ‫ﺗﻐﻴﺮ ﺍﺣﻮﺍﻝ ﻭ ّ‬ ‫ﺗﺒﺪﻝ ﻭ ﺍﻧﻘﻼﺏ ﺯﻣﺎﻥ ﺍﺯ ﻟﻮﺍﺯﻡ ّ‬ ‫ّ‬ ‫ﺹ ‪٧٢‬‬

‫ﻣﺜﻼ ﺍﻧﻔﮑﺎﮎ ﺣﺮﺍﺭﺕ ﺍﺯ‬ ‫ﻟﺰﻭﻡ ﺫﺍﺗﻰ ﺍﺯ ﺣﻘﻴﻘﺖ ﺍﺷﻴﺎ ﺍﻧﻔﮑﺎﮎ ﻧﺪﺍﺭﺩ ‪.‬‬ ‫ً‬ ‫ﺁﺗﺶ ﺭﻃﻮﺑﺖ ﺍﺯ ﻣﺎء ﺷﻌﺎﻉ ﺍﺯ ﺷﻤﺲ ﻣﺤﺎﻝ ﻭ ﻣﻤﺘﻨﻊ ﺍﺳﺖ ﺯﻳﺮﺍ ﻟﺰﻭﻡ‬

‫ﺗﺒﺪﻝ ﺣﺎﻝ ﺍﺯ ﻟﻮﺍﺯﻡ ﻣﻤﮑﻨﺎﺗﺴﺖ ﻟﻬﺬﺍ‬ ‫ﺗﻐﻴﺮ ﻭ ّ‬ ‫ﺫﺍﺗﻰ ﺍﺳﺖ ﻭ ﭼﻮﻥ ّ‬ ‫ﻣﺜﻼ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﺗﻐﻴﺮ ﺯﻣﺎﻥ ﺗﺒﺪﻳﻞ ﺷﻮﺩ ‪.‬‬ ‫ً‬ ‫ﺍﺣﮑﺎﻡ ﻧﻴﺰ ﺑﺴﺒﺐ ّ‬ ‫ﺗﺒﺪﻝ ﻭ ّ‬

‫ﻣﻮﺳﻮﻳﻪ ﺑﻮﺩ ﻭ ﭼﻮﻥ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﻣﻮﺳﻰ ﻣﻘﺘﻀﻰ ﻭ ﻣﻨﺎﺳﺐ ﺣﺎﻝ ﺷﺮﻳﻌﺖ‬ ‫ّ‬

‫ﺗﻐﻴﺮ ﻳﺎﻓﺖ ﺑﻘﺴﻤﻰ ﮐﻪ ﺩﻳﮕﺮ ﺷﺮﻳﻌﺖ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺁﻥ ﺣﺎﻝ ّ‬ ‫ﺗﺒﺪﻝ ﻭ ّ‬

‫ﻣﻮﺳﻮﻳﻪ ﻣﻨﺎﺳﺐ ﻭ ﻣﻮﺍﻓﻖ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻧﺒﻮﺩ ﻟﻬﺬﺍ ﻧﺴﺦ ﮔﺮﺩﻳﺪ ﭼﻨﺎﻧﭽﻪ‬ ‫ّ‬ ‫ﺣﻀﺮﺕ ﺭﻭﺡ ﺳﺒﺖ ﺭﺍ ﺷﮑﺴﺖ ﻭ ﻃﻼﻗﺮﺍ ﺣﺮﺍﻡ ﻓﺮﻣﻮﺩ ‪ .‬ﻭ ﺑﻌﺪ ﺍﺯ‬

‫ﺣﻮﺍﺭﻳﻮﻥ ﺍﺭﺑﻌﻪ ﻣﻦ ﺟﻤﻠﻪ ﭘﻄﺮﺱ ﻭ ﭘﻮﻟﺲ ﺣﻴﻮﺍﻧﺎﺕ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬ ‫ّ‬

‫ﻣﺤﺮﻣﮥ ﺗﻮﺭﺍﺕ ﺭﺍ ﺗﺤﻠﻴﻞ ﮐﺮﺩﻧﺪ ﻣﺎﻋﺪﺍﻯ ﻟﺤﻢ ﻣﺨﻨﻮﻕ ﻭ ﻗﺮﺍﺑﻴﻦ ﺍﺻﻨﺎﻡ ﻭ‬ ‫ّ‬

‫ﺧﻮﻥ ﻭ ﻫﻤﭽﻨﻴﻦ ﺯﻧﺎ ﺍﻳﻦ ﺍﺣﮑﺎﻡ ﺍﺭﺑﻌﻪ ﺭﺍ ﺑﺎﻗﻰ ﮔﺬﺍﺷﺘﻨﺪ ‪ .‬ﺑﻌﺪ ﭘﻮﻟﺲ ﻟﺤﻢ‬

‫ﻣﺨﻨﻮﻕ ﻭ ﺫﺑﺎﺋﺢ ﺍﺻﻨﺎﻡ ﻭ ﺩﻡ ﺭﺍ ﻧﻴﺰ ﺣﻼﻝ ﻧﻤﻮﺩ ﻭ ﺗﺤﺮﻳﻢ ﺯﻧﺎ ﺭﺍ ﺑﺎﻗﻰ‬

‫ﮔﺬﺍﺷﺖ ﭼﻨﺎﻧﮑﻪ ﺑﻮﻟﺲ ﺩﺭ ﺁﻳﮥ ﭼﻬﺎﺭﺩﻫﻢ ﺍﺯ ﻓﺼﻞ ﭼﻬﺎﺭﺩﻫﻢ ﺍﺯ ﺭﺳﺎﻟﮥ‬

‫ﺑﺮﺏ ﻣﺴﻴﺢ ﮐﻪ‬ ‫ﺧﻮﺩ ﺑﺎﻫﻞ‬ ‫ّ‬ ‫ﺭﻭﻣﻴﻪ ﻣﻴﻨﻮﻳﺴﺪ " ﻣﻦ ﻣﻴﺪﺍﻧﻢ ﻭ ﻣﻌﺘﻘﺪﻡ ّ‬

‫ﻫﻴﭻ ﭼﻴﺰ ﻧﺠﺲ ﺍﻟﻌﻴﻦ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻫﺮ ﭼﻴﺰ ﻧﺠﺲ ﺍﺳﺖ ﺑﺠﻬﺖ ﺁﻧﮑﺲ ﮐﻪ‬

‫ﺍﻭﻝ ﺍﺯ ﺭﺳﺎﻟﮥ‬ ‫ﻧﺠﺲ ﻣﻴﺸﻤﺮﺩ " ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﻳﮥ ﭘﺎﻧﺰﺩﻫﻢ ﺍﺯ ﻓﺼﻞ ّ‬

‫ﺑﻮﻟﺲ ﺑﻪ ﻃﻴﻄﻮﺱ ﻣﺬﮐﻮﺭ " ﺟﻤﻴﻊ ﺍﺷﻴﺎ ﺑﺠﻬﺖ ﭘﺎﮐﺎﻥ ﭘﺎﮐﺴﺖ ﻭ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﺣﺘﻰ ﻋﻘﻮﻝ ﻭ‬ ‫ﻧﺎﭘﺎﮎ ﭼﻴﺰﻯ ﭘﺎﮎ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺁﻧﺎﻥ ّ‬ ‫ﮐﻞ ﻧﺠﺴﻨﺪ ّ‬

‫ﺿﻤﺎﺋﺮﺷﺎﻥ "‪ .‬ﺣﺎﻝ ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﻭ ﻧﺴﺦ ﺑﺠﻬﺖ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻋﺼﺮ‬

‫ﺑﮑﻠﻰ ﺗﻐﻴﻴﺮ ﻭ‬ ‫ﻣﺴﻴﺢ ﻗﻴﺎﺱ ﺑﻌﺼﺮ ﻣﻮﺳﻰ ﻧﻤﻴﺸﺪ ﺑﻠﮑﻪ ﺣﺎﻝ ﻭ ﻣﻘﺘﻀﻰ ّ‬ ‫ﺗﺒﺪﻳﻞ ﻳﺎﻓﺖ ﻟﻬﺬﺍ ﺁﻥ ﺍﺣﮑﺎﻡ ﻣﻨﺴﻮﺥ ﮔﺮﺩﻳﺪ ﺯﻳﺮﺍ ﻭﺟﻮﺩ ﻋﺎﻟﻢ ﻣﺎﻧﻨﺪ‬

‫ﺍﻧﺴﺎﻧﺴﺖ ﻭ ﺍﻧﺒﻴﺎ ﻭ ﺭﺳﻞ ﺍﻟﻬﻰ ﻃﺒﻴﺒﺎﻥ ﺣﺎﺫﻕ ‪ .‬ﺷﺨﺺ ﺍﻧﺴﺎﻧﻰ ﺑﺮ ﺣﺎﻟﺖ‬

‫ﻭﺍﺣﺪﻩ ﻧﻤﺎﻧﺪ ﺍﻣﺮﺍﺽ ﻣﺨﺘﻠﻔﻪ ﻋﺎﺭﺽ ﮔﺮﺩﺩ ﻭ ﻫﺮ ﻣﺮﺿﻰ ﺭﺍ ﻋﻼﺟﻰ‬

‫ﻣﺨﺼﻮﺹ ﭘﺲ ﻃﺒﻴﺐ ﺣﺎﺫﻕ ﻫﺮ ﻋﻠﻞ ﻭ ﻣﺮﺿﺮﺍ ﻣﻌﺎﻟﺠﮥ ﻭﺍﺣﺪﻩ ﻧﻨﻤﺎﻳﺪ‬

‫ﺑﻠﮑﻪ ﺑﻤﻘﺘﻀﺎﻯ ﺍﺧﺘﻼﻑ ﺍﻣﺮﺍﺽ ﻭ ﺍﺣﻮﺍﻝ ﺍﺩﻭﻳﻪ ﻭ ﻋﻼﺝ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﻫﺪ ‪.‬‬ ‫ﺹ ‪٧٣‬‬

‫ﻓﻼﺑﺪ ﻃﺒﻴﺐ‬ ‫ﺯﻳﺮﺍ ﺑﺮ ﺍﻳﻦ ﺷﺨﺺ ﻣﺮﺽ ﻫﺎﺋﻞ ﺍﺯ ﺣﺮﺍﺭﺕ ﻋﺎﺭﺽ ﺑﻮﺩ‬ ‫ّ‬

‫ﺣﺎﺫﻕ ﺍﺩﻭﻳﮥ ﺑﺎﺭﺩﻩ ﺩﺍﺩ ﻭ ﭼﻮﻥ ﻭﻗﺘﻰ ﺩﻳﮕﺮ ﻣﺰﺍﺝ ﺍﻳﻦ ﺷﺨﺺ‬ ‫ﻻﺑﺪ ﻃﺒﻴﺐ ﺣﺎﺫﻕ ﺍﺩﻭﻳﮥ‬ ‫ﻣﻨﻘﻠﺐ ﺷﺪ ﺣﺮﺍﺭﺕ ﺑﺒﺮﻭﺩﺕ ﺗﺒﺪﻳﻞ ﮔﺸﺖ‬ ‫ّ‬ ‫ﺣﺎﺭﻩ ﺗﺠﻮﻳﺰ ﻧﻤﻮﺩ ﻭ ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ‬ ‫ﺑﺎﺭﺩﻩ ﺭﺍ ﻧﺴﺦ ﻧﻤﻮﺩ ﻭ ﺍﺩﻭﻳﮥ ّ‬

‫ﻣﺜﻼ‬ ‫ﺍﺯ ﻣﻘﺘﻀﺎﻯ ﺣﺎﻝ ﻣﺮﻳﺾ ﺍﺳﺖ ﻭ ﺑﺮ ﺣﺬﺍﻗﺖ ﻃﺒﻴﺐ ﺩﻟﻴﻞ ﺟﻠﻴﻞ ‪.‬‬ ‫ً‬

‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﺁﻳﺎ ﺷﺮﻳﻌﺖ ﺗﻮﺭﺍﺕ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﻭ ﺯﻣﺎﻥ ﻣﻤﮑﻦ‬

‫ﻻﺑﺪ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ‬ ‫ﺍﻻﺟﺮﺍﺳﺖ ؟ ﻻ ﻭ ﺍ‪ ‬ﺑﻠﮑﻪ ﻣﺴﺘﺤﻴﻞ ﻭ ﻣﺤﺎﻟﺴﺖ ﭘﺲ‬ ‫ّ‬ ‫ﺁﻥ ﺷﺮﻳﻌﺖ ﺗﻮﺭﺍﺕ ﺭﺍ ﺩﺭ ﺯﻣﺎﻥ ﻣﺴﻴﺢ ﻧﺴﺦ ﻓﺮﻣﻮﺩ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻼﺣﻈﻪ‬

‫ﺗﻨﺒﻪ‬ ‫ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﻏﺴﻞ ﺗﻌﻤﻴﺪ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﻣﻌﻤﺪﺍﻥ ﺳﺒﺐ ّ‬ ‫ﺗﺬﮐﺮ ﻭ ّ‬ ‫ﻳﻮﺣﻨﺎﻯ ّ‬ ‫ّ‬

‫ﻧﻔﻮﺱ ﺑﻮﺩ ﺗﺎ ﺍﺯ ﺟﻤﻴﻊ ﮔﻨﺎﻫﺎﻥ ﺗﻮﺑﻪ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻨﺘﻈﺮ ﻇﻬﻮﺭ ﻣﻠﮑﻮﺕ‬

‫ﺍﻳﺎﻡ ﺩﺭ ﺁﺳﻴﺎ ﻗﺎﺗﻮﻟﻴﮏ ﻭ ﺍﺭﺗﻮﺩﮐﺲ ﺍﻃﻔﺎﻝ‬ ‫ﺍﻣﺎ ﺩﺭ ﺍﻳﻦ ّ‬ ‫ﻣﺴﻴﺢ ﮔﺮﺩﻧﺪ ‪ّ .‬‬

‫ﺷﻴﺮ ﺧﻮﺍﺭ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺁﺏ ﻣﺨﻠﻮﻁ ﺑﺮﻭﻏﻦ ﺯﻳﺘﻮﻥ ﻏﻮﻃﻪ ﺩﻫﻨﺪ ﺑﻘﺴﻤﻰ‬ ‫ﮐﻪ ﺑﻌﻀﻰ ﺍﻃﻔﺎﻝ ﺍﺯ ﺍﻳﻦ ﺯﺣﻤﺖ ﻣﺮﻳﺾ ﮔﺮﺩﻧﺪ ﻭ ﺩﺭ ﻭﻗﺖ ﺗﻌﻤﻴﺪ‬ ‫ﻗﺴﻴﺲ‬ ‫ﺑﻠﺮﺯﻧﺪ ﻭ ﻣﻀﻄﺮﺏ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺁﺏ ﺗﻌﻤﻴﺪ ّ‬

‫ﺷﻖ ﺛﺎﻧﻰ ﺑﻬﻴﭽﻮﺟﻪ ﺍﺣﺴﺎﺱ‬ ‫ﺷﻖ ﺍ ّﻭﻝ ﻭ ﭼﻪ ّ‬ ‫ﺑﭙﻴﺸﺎﻧﻰ ﺑﭙﺎﺷﺪ ﻭ ﺍﻃﻔﺎﻝ ﭼﻪ ّ‬

‫ﺗﻌﺠﺐ‬ ‫ﺭﻭﺣﺎﻧﻰ ﻧﺪﺍﺭﻧﺪ ﭘﺲ ﭼﻪ ﺛﻤﺮﻯ ﺍﺯ ﺍﻳﻦ ﺣﺎﺻﻞ ﺑﻠﮑﻪ ﺳﺎﺋﺮ ﻣﻠﻞ ّ‬

‫ﻭ ﺍﺳﺘﻐﺮﺍﺏ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﻃﻔﻞ ﺭﺿﻴﻊ ﺭﺍ ﭼﺮﺍ ﺩﺭ ﺍﻳﻦ ﺁﺏ ﻏﻮﻃﻪ‬

‫ﺗﻨﺒﻪ ﻃﻔﻞ ﺍﺳﺖ ﻭ ﻧﻪ ﺳﺒﺐ ﺍﻳﻤﺎﻥ ﻭ ﻧﻪ ﺳﺒﺐ ﺍﻳﻘﺎﻅ‬ ‫ﺩﻫﻨﺪ ﻧﻪ ﺳﺒﺐ ّ‬

‫ﻣﻌﻤﺪﺍﻥ‬ ‫ﺍﻣﺎ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﻳﻮﺣﻨﺎﻯ ّ‬ ‫ّ‬ ‫ﻣﺠﺮﺩ ﻳﮏ ﻋﺎﺩﺗﻰ ﺍﺳﺖ ﮐﻪ ﻣﺠﺮﻯ ﻣﻴﺪﺍﺭﻧﺪ ‪ّ .‬‬ ‫ّ‬ ‫ﻳﻮﺣﻨﺎ ﺍﺑﺘﺪﺍ ﻧﻔﻮﺳﺮﺍ ﻧﺼﻴﺤﺖ ﻣﻴﻔﺮﻣﻮﺩ ﻭ‬ ‫ﭼﻨﻴﻦ ﻧﺒﻮﺩ ﺑﻠﮑﻪ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﺑﺘﻮﺑﻪ ﺍﺯ ﮔﻨﺎﻩ ﺩﻻﻟﺖ ﻣﻴﮑﺮﺩ ﻭ ﺑﺎﻧﺘﻈﺎﺭ ﻇﻬﻮﺭ ﻣﺴﻴﺢ ﺗﺸﻮﻳﻖ ﻣﻴﻨﻤﻮﺩ‬

‫ﺗﻀﺮﻉ ﻭ ﺧﺸﻮﻉ ﺗﻮﺑﻪ ﺍﺯ‬ ‫ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﻏﺴﻞ ﺗﻌﻤﻴﺪ ﻣﻰ ﻳﺎﻓﺖ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ّ‬

‫ﻃﻴﺐ ﻭ ﻃﺎﻫﺮ‬ ‫ﮔﻨﺎﻩ ﻣﻴﮑﺮﺩ ﻭ ﺟﺴﺪ ﺧﻮﻳﺶ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﺍﻭﺳﺎﺥ ﻇﺎﻫﺮﻯ ّ‬

‫ﻣﻴﻨﻤﻮﺩ ﻭ ﺩﺭ ﮐﻤﺎﻝ ﺍﺷﺘﻴﺎﻕ ﺷﺐ ﻭ ﺭﻭﺯ ﺁﻧﴼ ﻓﺂﻧﴼ ﻣﻨﺘﻈﺮ ﻇﻬﻮﺭ ﻣﺴﻴﺢ ﺑﻮﺩ‬

‫ﻭ ﺩﺧﻮﻝ ﺩﺭ ﻣﻠﮑﻮﺕ ﺭﻭﺡ ﺍ‪ . ‬ﺑﺎﺭﻯ ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺗﻐﻴﻴﺮ ﻭ‬ ‫ﺹ ‪٧٤‬‬

‫ﺗﺒﺪﻳﻞ ﺍﺣﻮﺍﻝ ﻭ ﺍﻧﻘﻼﺏ ﻣﻘﺘﻀﻴﺎﺕ ﻗﺮﻭﻥ ﻭ ﺍﻋﺼﺎﺭ ﺳﺒﺐ ﻧﺴﺦ‬ ‫ﺷﺮﺍﻳﻊ ﮔﺮﺩﺩ ﺯﻳﺮﺍ ﺯﻣﺎﻧﻰ ﺁﻳﺪ ﮐﻪ ﺁﻥ ﺍﺣﮑﺎﻡ ﻣﻮﺍﻓﻖ ﻭ ﻣﻄﺎﺑﻖ ﺍﺣﻮﺍﻝ‬

‫ﻧﺒﺎﺷﺪ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﻣﻘﺘﻀﻴﺎﺕ ﻗﺮﻭﻥ ﺍﻭﻟﻰ ﺑﺎ ﻣﻘﺘﻀﻴﺎﺕ ﻗﺮﻭﻥ‬

‫ﻭﺳﻄﻰ ﺑﺎ ﻣﻘﺘﻀﻴﺎﺕ ﻗﺮﻭﻥ ﺍﺧﻴﺮﻩ ﭼﻪ ﻗﺪﺭ ﻣﺘﻔﺎﻭﺗﺴﺖ ‪ .‬ﻣﻤﮑﻦ ﺍﺳﺖ‬

‫ﺍﻻﻥ ﮐﻪ ﺍﺣﮑﺎﻡ ﻗﺮﻭﻥ ﺍﻭﻟﻰ ﺩﺭ ﺍﻳﻦ ﻗﺮﻭﻥ ﺍﺧﻴﺮﻩ ﺟﺎﺭﻯ ﮔﺮﺩﺩ ؟ ﻭﺍﺿﺢ‬ ‫ٓ‬

‫ﺍﺳﺖ ﮐﻪ ﻣﻤﺘﻨﻊ ﻭ ﻣﺤﺎﻝ ﺍﺳﺖ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﻌﺪ ﺍﺯ ﻗﺮﻭﻥ ﮐﺜﻴﺮﻩ ﮐﻪ‬

‫ﻻﺑﺪ ﺍﺯ ﺗﻐﻴﻴﺮ‬ ‫ﺣﺎﻟﻴﻪ ﻣﻮﺍﻓﻖ ﻗﺮﻭﻥ ﺁﺗﻴﻪ ﻧﺒﺎﺷﺪ ﻭ‬ ‫ﺑﮕﺬﺭﺩ ﻣﻘﺘﻀﺎﻯ ﻗﺮﻭﻥ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺘﺼﻼ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﮐﻨﺪ ﭼﻪ ﺑﺴﻴﺎﺭ‬ ‫ً‬ ‫ﻭ ﺗﺒﺪﻳﻞ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺍﺭﻭﭘﺎ ﺍﺣﮑﺎﻡ ّ‬ ‫ﺣﮑﻢ ﮐﻪ ﺩﺭ ﺳﻨﻴﻦ ﺳﺎﺑﻘﻪ ﺩﺭ ﻗﻮﺍﻧﻴﻦ ﻭ ﻧﻈﺎﻣﺎﺕ ﺍﺭﻭﭘﺎ ﻣﻮﺟﻮﺩ ﺑﻮﺩ ﻭ‬

‫ﺗﻐﻴﺮ ﺍﻓﮑﺎﺭ‬ ‫ﺣﺎﻝ ﻣﻨﺴﻮﺥ ﮔﺸﺘﻪ ‪ .‬ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﺑﺠﻬﺖ ّ‬ ‫ﺗﺒﺪﻝ ﻭ ّ‬

‫ﻣﺜﻼ‬ ‫ﻣﺨﺘﻞ ‪.‬‬ ‫ﺑﺸﺮﻳﻪ‬ ‫ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺍﻃﻮﺍﺭ ﺍﺳﺖ ﻭ ﺑﺪﻭﻥ ﺍﻳﻦ ﺳﻌﺎﺩﺕ ﻋﺎﻟﻢ‬ ‫ً‬ ‫ّ‬ ‫ّ‬

‫ﺣﮑﻢ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺳﺒﺖ ﺭﺍ ﮐﺴﻰ ﺑﺸﮑﻨﺪ ﺣﮑﻢ ﻗﺘﻞ ﺍﺳﺖ ﺑﻠﮑﻪ‬ ‫ﺣﺎﻟﻴﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺍﻳﻦ‬ ‫ﺩﻩ ﺣﮑﻢ ﻗﺘﻞ ﺩﺭ ﺗﻮﺭﺍﺕ ﺍﺳﺖ ﺣﺎﻝ ﺩﺭ ﻗﺮﻭﻥ‬ ‫ّ‬

‫ﺗﻐﻴﺮ‬ ‫ﺍﺣﮑﺎﻡ ﺍﺟﺮﺍ ﮔﺮﺩﺩ ؟ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻣﻤﺘﻨﻊ ﻭ ﻣﺴﺘﺤﻴﻞ ﺍﺳﺖ ‪ .‬ﻟﻬﺬﺍ ّ‬

‫ﺗﻐﻴﺮ ﺍﺣﮑﺎﻡ ﺩﻟﻴﻞ ﮐﺎﻓﻰ ﺑﺮ ﺣﮑﻤﺖ‬ ‫ﺗﺒﺪﻝ ﻳﺎﻓﺖ ﻭ ﺍﻳﻦ ّ‬ ‫ﻭ ّ‬ ‫ﺗﺒﺪﻝ ﻭ ّ‬

‫ﺗﻌﻤﻖ ﻻﺯﻣﺴﺖ ﻭ ﺳﺒﺐ ﻻﺋﺢ ﻭ ﻭﺍﺿﺢ‬ ‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ّ‬ ‫ﺑﺎﻟﻐﮥ ّ‬

‫ﻟﻠﻤﺘﻔﮑﺮﻳﻦ ‪.‬‬ ‫ﻃﻮﺑﻰ‬ ‫ّ‬

‫‪ - ٢١‬ﮐﺎ‬

‫ﻧﺎﻥ ﻭ ﺧﻤﺮ ﺭﻣﺰ ﺍﺯ ﭼﻴﺴﺖ ؟‬ ‫ﺳﺆﺍﻝ‬

‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻣﻨﻢ ﺁﻥ ﻧﺎﻧﻰ ﮐﻪ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﻫﺮ ﮐﺲ‬ ‫ﺍﺯ ﺍﻳﻦ ﻧﺎﻥ ﺗﻨﺎﻭﻝ ﻧﻤﺎﻳﺪ ﺍﺑﺪﴽ ﻧﻤﻴﺮﺩ ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﭼﻪ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﻣﻘﺼﺪ ﺍﺯ ﺍﻳﻦ ﻧﺎﻥ ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻭ ﮐﻤﺎﻻﺕ ﺍﻟﻬﻰ ﺍﺳﺖ ﻳﻌﻨﻰ‬ ‫ﺹ ‪٧٥‬‬ ‫ﻫﺮ ﮐﺲ ﺍﺯﻳﻦ ﻣﺎﺋﺪﻩ ﺗﻨﺎﻭﻝ ﻧﻤﺎﻳﺪ ﻳﻌﻨﻰ ﺍﮐﺘﺴﺎﺏ ﻓﻴﺾ ﺍﻟﻬﻰ ﮐﻨﺪ ﻭ‬ ‫ﺍﻗﺘﺒﺎﺱ ﺍﻧﻮﺍﺭ ﺭﺣﻤﺎﻧﻰ ﮐﻨﺪ ﻭ ﺍﺯ ﮐﻤﺎﻻﺕ ﻣﻦ ﻧﺼﻴﺐ ﺑﺮﺩ ﺣﻴﺎﺕ‬

‫ﺍﺑﺪﻯ ﻳﺎﺑﺪ ‪ .‬ﻣﻘﺼﺪ ﺍﺯ ﺧﻮﻥ ﻧﻴﺰ ﺭﻭﺡ ﺣﻴﺎﺗﺴﺖ ﻭ ﺁﻥ ﮐﻤﺎﻻﺕ ﺍﻟﻬﻰ‬ ‫ﺭﺑﺎﻧﻰ ﻭ ﻓﻴﺾ ﺻﻤﺪﺍﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺟﻤﻴﻊ ﺍﺟﺰﺍء ﺑﺪﻥ ﺍﻧﺴﺎﻥ‬ ‫ﻭ ﺟﻠﻮﮤ ّ‬

‫ﻣﺎﺩﮤ ﺣﻴﺎﺗﻴﺮﺍ ﺍﺯ ﺧﻮﻥ ﺍﮐﺘﺴﺎﺏ ﻧﻤﺎﻳﺪ ‪ .‬ﺩﺭ ﺍﻧﺠﻴﻞ‬ ‫ﺑﻮﺍﺳﻄﮥ ﺟﺮﻳﺎﻥ ﺧﻮﻥ ّ‬

‫ﻳﻮﺣﻨﺎ ﺩﺭ ﻓﺼﻞ ﺷﺸﻢ ﺁﻳﮥ ﺑﻴﺴﺖ ﻭ ﺷﺸﻢ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﺑﺸﻤﺎ ﻣﻴﮕﻮﻳﻢ ﮐﻪ‬ ‫ّ‬ ‫ﻣﺮﺍ ﻣﻴﻄﻠﺒﻴﺪ ﻧﻪ ﺑﺴﺒﺐ ﻣﻌﺠﺰﺍﺗﻰ ﮐﻪ ﺩﻳﺪﻳﺪ ﺑﻠﮑﻪ ﺑﺴﺒﺐ ﺁﻥ ﻧﺎﻥ ﮐﻪ‬

‫ﺣﻮﺍﺭﻳﻮﻥ ﺧﻮﺭﺩﻧﺪ‬ ‫ﺧﻮﺭﺩﻳﺪ ﻭ ﺳﻴﺮ ﺷﺪﻳﺪ "‪ .‬ﺍﻳﻦ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻧﺎﻧﻰ ﮐﻪ‬ ‫ّ‬

‫ﻭ ﺳﻴﺮ ﺷﺪﻧﺪ ﻓﻴﻮﺿﺎﺕ ﺁﺳﻤﺎﻧﻰ ﺑﻮﺩ ﺯﻳﺮﺍ ﺩﺭ ﺁﻳﮥ ﺳﻰ ﻭ ﺳﻮﻡ ﺩﺭ‬

‫ﻓﺼﻞ ﻣﺬﮐﻮﺭ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﺯﻳﺮﺍ ﮐﻪ ﻧﺎﻥ ﺧﺪﺍ ﺁﻧﺴﺖ ﮐﻪ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ‬ ‫ﺑﺠﻬﺎﻥ ﺣﻴﺎﺕ ﺑﺨﺸﺪ "‪ .‬ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺟﺴﺪ ﻣﺴﻴﺢ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ‬

‫ﻧﺸﺪ ﺍﺯ ﺭﺣﻢ ﻣﺮﻳﻢ ﺁﻣﺪ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺁﺳﻤﺎﻥ ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ ﺭﻭﺡ ﻣﺴﻴﺢ‬ ‫ﺑﻮﺩ ﻭ ﭼﻮﻥ ﻳﻬﻮﺩ ﮔﻤﺎﻥ ﮐﺮﺩﻧﺪ ﮐﻪ ﻣﻘﺼﺪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺟﺴﺪ ﺍﺳﺖ ﻟﻬﺬﺍ‬ ‫ﺍﻋﺘﺮﺍﺽ ﮐﺮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺁﻳﮥ ﭼﻬﻞ ﻭ ﺩﻭﻡ ﺍﺯ ﻓﺼﻞ ﻣﺬﮐﻮﺭ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪:‬‬ ‫" ﻭ ﮔﻔﺘﻨﺪ ﺁﻳﺎ ﺍﻳﻦ ﻋﻴﺴﻰ ﭘﺴﺮ ﻳﻮﺳﻒ ﻧﻴﺴﺖ ﮐﻪ ﻣﺎ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺍﻭ ﺭﺍ‬

‫ﻣﻴﺸﻨﺎﺳﻴﻢ ﭘﺲ ﭼﮕﻮﻧﻪ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩﺍﻡ "‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ‬ ‫ﮐﻪ ﭼﮕﻮﻧﻪ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻣﻘﺼﻮﺩ ﺣﻀﺮﺕ ﺍﺯ ﻧﺎﻥ ﺁﺳﻤﺎﻧﻰ ﺭﻭﺡ‬

‫ﺣﻀﺮﺗﺴﺖ ﻭ ﻓﻴﻮﺿﺎﺕ ﻭ ﮐﻤﺎﻻﺕ ﻭ ﺗﻌﻠﻴﻤﺎﺕ ﺍﻭ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺁﻳﮥ‬ ‫ﺷﺼﺖ ﻭ ﺳﻪ ﺍﺯ ﻓﺼﻞ ﻣﺬﮐﻮﺭ ﺑﻴﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﺭﻭﺡ ﺍﺳﺖ ﮐﻪ ﺯﻧﺪﻩ‬

‫ﺍﻣﺎ ﺍﺯ ﺟﺴﺪ ﻓﺎﺋﺪﻩ ﺍﻯ ﻧﻴﺴﺖ "‪ .‬ﭘﺲ ﻭﺍﺿﺢ ﺷﺪ ﮐﻪ ﺭﻭﺡ ﻣﺴﻴﺢ ﻧﻌﻤﺖ‬ ‫ﻣﻴﮑﻨﺪ ﻭ ّ‬ ‫ﺁﺳﻤﺎﻧﻰ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﻭ ﻫﺮ ﮐﺲ ﺍﺯ ﺍﻳﻦ ﺭﻭﺡ ﺍﺳﺘﻔﺎﺿﻪ ﻧﻤﺎﻳﺪ‬

‫ﺍﺑﺪﻳﻪ ﻳﺎﺑﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﺁﻳﮥ ﺳﻰ ﻭ‬ ‫ﻳﻌﻨﻰ ﺗﻌﺎﻟﻴﻢ ﺁﺳﻤﺎﻧﻰ ﮔﻴﺮﺩ ﺣﻴﺎﺕ‬ ‫ّ‬

‫ﭘﻨﺠﻢ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﻋﻴﺴﻰ ﺑﺎﻳﺸﺎﻥ ﮔﻔﺖ ﻣﻦ ﻧﺎﻥ ﺣﻴﺎﺕ ﻫﺴﺘﻢ ﮐﺴﻰ ﮐﻪ‬ ‫ﺍﻗﺒﺎﻝ ﺑﻤﻦ ﻧﻤﺎﻳﺪ ﻫﺮﮔﺰ ﮔﺮﺳﻨﻪ ﻧﺸﻮﺩ ﻭ ﻫﺮ ﮐﺲ ﺑﻤﻦ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ ﻫﺮﮔﺰ‬

‫ﺗﺸﻨﻪ ﻧﮕﺮﺩﺩ "‪ .‬ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﺧﻮﺭﺩﻧﺮﺍ ﺑﺎﻗﺒﺎﻝ ﻭ ﻧﻮﺷﻴﺪﻧﺮﺍ ﺑﺎﻳﻤﺎﻥ‬ ‫ﺹ ‪٧٦‬‬

‫ﻣﺤﻘﻖ ﮔﺮﺩﻳﺪ ﮐﻪ ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﻓﻴﻮﺿﺎﺕ‬ ‫ﺗﻮﺿﻴﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ .‬ﭘﺲ ﻭﺍﺿﺢ ﻭ‬ ‫ّ‬

‫ﮐﻠﻴﮥ ﺣﻀﺮﺕ‬ ‫ﺭﻭﺣﻴﻪ ﻭ ﺗﻌﺎﻟﻴﻢ‬ ‫ﺗﺠﻠﻴﺎﺕ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﻭ ّ‬ ‫ﺳﻤﺎﺋﻴﻪ ﻭ ﻣﻌﺎﻧﻰ ّ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺴﻴﺢ ﺍﺳﺖ ﻭ ﺧﻮﺭﺩﻥ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﻗﺒﺎﻝ ﻭ ﻧﻮﺷﻴﺪﻥ ﮐﻨﺎﻳﻪ ﺍﺯ ﺍﻳﻤﺎﻧﺴﺖ‬ ‫ﺯﻳﺮﺍ ﺣﻀﺮﺗﺮﺍ ﻳﮏ ﺟﺴﺪ ﻋﻨﺼﺮﻯ ﺑﻮﺩ ﻭ ﻳﮏ ﺟﺴﺪ ﺁﺳﻤﺎﻧﻰ ﺟﺴﺪ ﻋﻨﺼﺮﻯ‬

‫ﺍﻣﺎ ﺟﺴﺪ ﺁﺳﻤﺎﻧﻰ ﺣﻰ ﻭ ﺑﺎﻗﻰ ﻭ ﺳﺒﺐ ﺣﻴﺎﺕ ﺟﺎﻭﺩﺍﻧﻰ‬ ‫ﻣﺼﻠﻮﺏ ﺷﺪ ّ‬ ‫ّ‬ ‫ﺟﺴﺪ ﻋﻨﺼﺮﻯ ﻃﺒﻴﻌﺖ ﺑﺸﺮﻯ ﺑﻮﺩ ﻭ ﺟﺴﺪ ﺁﺳﻤﺎﻧﻰ ﻃﺒﻴﻌﺖ ﺭﺣﻤﺎﻧﻰ ‪.‬‬

‫ﺗﺼﻮﺭ ﭼﻨﺎﻥ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻧﺎﻥ ﻗﺮﺑﺎﻥ ﺣﻘﻴﻘﺖ ﺣﻀﺮﺕ‬ ‫ﺳﺒﺤﺎﻥ ﺍ‪ ‬ﺑﻌﻀﻰ‬ ‫ّ‬ ‫ﻣﺴﻴﺢ ﺍﺳﺖ ﻭ ﻻﻫﻮﺕ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺣﻠﻮﻝ ﺩﺭ ﺁﻥ ﻧﻤﻮﺩﻩ ﻭ ﻣﻮﺟﻮﺩ‬ ‫ﺍﺳﺖ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﭼﻮﻥ ﻗﺮﺑﺎﻥ ﺗﻨﺎﻭﻝ ﺷﻮﺩ ﺑﻌﺪ ﺍﺯ ﺩﻗﻴﻘﻪ ﺍﻯ ﭼﻨﺪ‬ ‫ﮐﻠﻰ ﻳﺎﺑﺪ ﭘﺲ ﭼﮕﻮﻧﻪ ﭼﻨﻴﻦ ﻭﻫﻤﻰ ﺭﺍ‬ ‫ﻓﺎﺳﺪ ﻣﺤﺾ ﮔﺮﺩﺩ ﻭ ﺗﻐﻴﻴﺮ ّ‬

‫ﺗﺼﻮﺭ ﺗﻮﺍﻥ ﻧﻤﻮﺩ ﺍﺳﺘﻐﻔﺮ ﺍ‪ ‬ﻋﻦ ﻫﺬﺍ ﺍﻟﻮﻫﻢ ﺍﻟﻌﻈﻴﻢ ‪ .‬ﺧﻼﺻﮥ ﻣﻘﺎﻝ ﺁﻧﮑﻪ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﻪ ﮐﻪ ﻓﻴﺾ ﺍﺑﺪﻳﺴﺖ ﻣﻨﺘﺸﺮ ﺷﺪ‬ ‫ﺑﻈﻬﻮﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺗﻌﺎﻟﻴﻢ ّ‬

‫ﺍﻧﺴﺎﻧﻴﻪ ﻣﺒﺬﻭﻝ‬ ‫ﻭ ﺍﻧﻮﺍﺭ ﻫﺪﺍﻳﺖ ﺳﺎﻃﻊ ﮔﺸﺖ ﻭ ﺭﻭﺡ ﺣﻴﺎﺕ ﺑﺤﻘﺎﻳﻖ‬ ‫ّ‬

‫ﮔﺮﺩﻳﺪ ﻫﺮ ﮐﺲ ﻫﺪﺍﻳﺖ ﻳﺎﻓﺖ ﺯﻧﺪﻩ ﺷﺪ ﻭ ﻫﺮ ﮐﺲ ﮔﻤﺮﺍﻩ ﻣﺎﻧﺪ ﺑﻤﻮﺕ‬ ‫ﺍﺑﺪﻯ ﮔﺮﻓﺘﺎﺭ ﮔﺮﺩﻳﺪ ﻭ ﺁﻥ ﻧﺎﻥ ﮐﻪ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﺷﺪ ﺟﺴﺪ ﻣﻠﮑﻮﺗﻰ‬

‫ﺣﻮﺍﺭﻳﻮﻥ ﺍﺯ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺑﻮﺩ ﻭ ﻋﻨﺼﺮ ﺭﻭﺣﺎﻧﻰ ﺍﻭ ﮐﻪ ﺣﻀﺮﺍﺕ‬ ‫ّ‬

‫ﺣﻮﺍﺭﻳﻮﻥ ﺍﺯ ﺩﺳﺖ ﺣﻀﺮﺕ‬ ‫ﺍﺑﺪﻳﻪ ﻳﺎﻓﺘﻨﺪ ‪.‬‬ ‫ﺁﻥ ﺗﻨﺎﻭﻝ ﻧﻤﻮﺩﻧﺪ ﻭ ﺣﻴﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺭﺑﺎﻧﻰ ﺍﻣﺘﻴﺎﺯ ﻳﺎﻓﺖ ﭘﺲ‬ ‫ﻣﺴﻴﺢ ﺑﺴﻴﺎﺭ ﻏﺬﺍ ﺧﻮﺭﺩﻩ ﺑﻮﺩﻧﺪ ﭼﺮﺍ ﻋﺸﺎء ّ‬

‫ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﻣﺮﺍﺩ ﺍﺯ ﻧﺎﻥ ﺁﺳﻤﺎﻧﻰ ﺍﻳﻦ ﻧﺎﻥ ﻋﻨﺼﺮﻯ ﻧﻪ ﺑﻠﮑﻪ ﻣﻘﺼﺪ‬ ‫ﺭﺑﺎﻧﻴﻪ‬ ‫ﻬﻴﻪ ﺟﺴﺪ ﺭﻭﺣﺎﻧﻰ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺑﻮﺩ ﻭ ﺁﻥ ﻓﻴﻮﺿﺎﺕ ّ ّ‬ ‫ﻣﺎﺋﺪﮤ ﺍﻟ ّ‬

‫ﺣﻮﺍﺭﻳﻮﻥ ﻧﺼﻴﺐ ﻳﺎﻓﺘﻨﺪ ﻭ ﺍﺯ ﺁﻥ ﺳﻴﺮ ﮔﺸﺘﻨﺪ ‪.‬‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﺑﻮﺩ ﮐﻪ‬ ‫ﻭ ﮐﻤﺎﻻﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻧﺎﻧﺮﺍ ﺑﺮﮐﺖ‬

‫ﺑﺤﻮﺍﺭﻳﻮﻥ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻧﺪ‬ ‫ﺩﺍﺩﻧﺪ ﻭ ﻓﺮﻣﻮﺩﻧﺪ ﺍﻳﻦ ﺟﺴﺪ ﻣﻨﺴﺖ ﻭ‬ ‫ّ‬

‫ﻣﺠﺴﻢ ﻭ ﻣﻮﺟﻮﺩ‬ ‫ﻣﻌﻴﻦ ﻭ‬ ‫ﺣﻮﺍﺭﻳﻮﻥ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﻧﺰﺩ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺸﺨﺺ ﻭ ّ‬ ‫ّ‬

‫ﺑﻮﺩﻧﺪ ﻣﻨﻘﻠﺐ ﺑﻨﺎﻥ ﻭ ﺧﻤﺮ ﻧﺸﺪﻧﺪ ﺍﮔﺮ ﻣﻨﻘﻠﺐ ﺑﻨﺎﻥ ﻭ ﺧﻤﺮ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‬ ‫ﺹ ‪٧٧‬‬ ‫ﻣﺸﺨﺺ‬ ‫ﻣﺠﺴﻢ‬ ‫ﺣﻮﺍﺭﻳﻮﻥ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬ ‫ﺑﺎﻳﺪ ﺩﻳﮕﺮ ﺩﺭ ﺁﻥ ﻭﻗﺖ ﺩﺭ ﻧﺰﺩ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻌﻴﻦ ﻧﻤﺎﻧﺪ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺍﻳﻦ ﻧﺎﻥ ﻭ ﺧﻤﺮ ﺭﻣﺰﻯ ﺑﻮﺩ ﻭ ﺁﻥ‬ ‫ّ‬

‫ﻋﺒﺎﺭﺕ ﺍﺯ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻓﻴﻮﺿﺎﺕ ﻭ ﮐﻤﺎﻻﺕ ﻣﻦ ﺑﺸﻤﺎﻫﺎ ﺩﺍﺩﻩ ﺷﺪﻩ‬

‫ﺍﺑﺪﻳﻪ ﻳﺎﻓﺘﻴﺪ ﻭ ﺍﺯ‬ ‫ﻭ ﭼﻮﻥ ﺍﺯ ﺍﻳﻦ ﻓﻴﺾ ﻣﺴﺘﻔﻴﺾ ﺷﺪﻳﺪ ﺣﻴﺎﺕ‬ ‫ّ‬

‫ﻣﺎﺋﺪﮤ ﺁﺳﻤﺎﻧﻰ ﺑﻬﺮﻩ ﻭ ﻧﺼﻴﺐ ﺑﺮﺩﻳﺪ ‪.‬‬ ‫‪ - ٢٢‬ﮐﺐ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﻭ ﺧﻮﺍﺭﻕ ﻋﺎﺩﺍﺕ‬ ‫ﺣﻖ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﺍﺳﺖ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﻓﻰ‬ ‫ﻣﻌﺠﺰﺍﺗﻰ ﺩﺭ ّ‬

‫ﺗﻠﻘﻰ ﮔﺮﺩﺩ ﻳﺎ ﺁﻧﮑﻪ ﻣﻌﺎﻧﻰ ﺩﻳﮕﺮ ﺩﺍﺭﺩ ﺯﻳﺮﺍ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﺑﺤﺴﺐ ﻣﻌﻨﻰ ﻟﻔﻈﻰ ّ‬ ‫ﻣﺎﻫﻴﺖ ﺍﺷﻴﺎ ﻣﺘﻘﻠّﺐ ﻧﮕﺮﺩﺩ ﻭ ﺟﻤﻴﻊ‬ ‫ﺑﻔﻨﻮﻥ ﺻﺤﻴﺤﻪ ﺛﺎﺑﺖ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬

‫ﻟﻬﺬﺍ‬ ‫ﺗﺨﻠﻒ ﻧﻨﻤﺎﻳﺪ ٰ‬ ‫ﮐﻠﻰ ﻭ ﻧﻈﺎﻣﻴﺴﺖ ﮐﻪ ﺍﺑﺪﴽ ّ‬ ‫ﮐﺎﺋﻨﺎﺕ ﺩﺭ ﺗﺤﺖ ﻗﺎﻧﻮﻥ ّ‬ ‫ﮐﻠﻰ ﻣﻤﮑﻦ ﻧﻪ ‪.‬‬ ‫ﺧﺎﺭﻕ ﻗﺎﻧﻮﻥ ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﺍﻟﻬﻴﻪ ﻣﺼﺪﺭ ﻣﻌﺠﺰﺍﺗﻨﺪ ﻭ ﻣﻈﻬﺮ ﺁﺛﺎﺭ ﻋﺠﻴﺒﻪ ﻫﺮ ﺍﻣﺮ‬ ‫ﻣﻈﺎﻫﺮ ّ‬ ‫ﻣﻘﺪﺳﮥ ّ‬

‫ﺑﻘﻮﺗﻰ‬ ‫ﻣﺸﮑﻠﻰ ﻭ ﻏﻴﺮ ﻣﻤﮑﻨﻰ ﺍﺯ ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﻣﻤﮑﻦ ﻭ ﺟﺎﻳﺰ ﺍﺳﺖ ﺯﻳﺮﺍ ّ‬ ‫ﺧﺎﺭﻕ ﺍﻟﻌﺎﺩﻩ ﺍﺯ ﺍﻳﺸﺎﻥ ﺧﺎﺭﻕ ﺍﻟﻌﺎﺩﻩ ﺻﺪﻭﺭ ﻳﺎﺑﺪ ﻭ ﺑﻘﺪﺭﺗﻰ‬

‫ﮐﻠﺸﺎﻥ ﺍﻣﻮﺭ ﻋﺠﻴﺒﻪ‬ ‫ﻣﺎﻭﺭﺍء ﻃﺒﻴﻌﺖ ﺗﺄﺛﻴﺮ ﺩﺭ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ّ‬

‫ﻣﻘﺪﺳﻪ ﺍﺻﻄﻼﺡ ﻣﺨﺼﻮﺻﻰ ﻣﻮﺟﻮﺩ ﻭ ﺩﺭ‬ ‫ﺻﺎﺩﺭ ﺷﺪﻩ ﻭﻟﻰ ﺩﺭ ﮐﺘﺐ ّ‬

‫ﺣﺘﻰ ﺫﮐﺮﺵ ﻧﺨﻮﺍﻫﻨﺪ ‪.‬‬ ‫ﺍﻫﻤﻴﺘﻰ ﻧﺪﺍﺭﺩ ّ‬ ‫ﻧﺰﺩ ﺁﻧﺎﻥ ﺍﻳﻦ ﻣﻌﺠﺰﺍﺕ ﻭ ﺁﺛﺎﺭ ﻋﺠﻴﺒﻪ ّ ّ‬

‫ﺣﺠﺖ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﺯﻳﺮﺍ ﺍﮔﺮ ﺍﻳﻦ ﻣﻌﺠﺰﺍﺗﺮﺍ ﺑﺮﻫﺎﻥ ﺍﻋﻈﻢ ﺧﻮﺍﻧﻴﻢ ﺩﻟﻴﻞ ﻭ ّ‬

‫ﻣﺜﻼ ﺍﮔﺮ ﺍﺯ ﺑﺮﺍﻯ ﺷﺨﺺ ﻃﺎﻟﺐ ﺧﺎﺭﺝ ﺍﺯ‬ ‫ﺣﺎﺿﺮﻳﻦ ﺍﺳﺖ ﻧﻪ ﻏﺎﺋﺒﻴﻦ ‪.‬‬ ‫ً‬ ‫ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﻭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺁﺛﺎﺭ ﻋﺠﻴﺒﻪ ﺭﻭﺍﻳﺖ ﺷﻮﺩ ﺍﻧﮑﺎﺭ ﮐﻨﺪ‬

‫ﻭ ﮔﻮﻳﺪ ﺍﺯ ﺑﺘﻬﺎ ﻧﻴﺰ ﺑﺘﻮﺍﺗﺮ ﻳﻌﻨﻰ ﺑﺸﻬﺎﺩﺕ ﺧﻠﻖ ﮐﺜﻴﺮ ﺁﺛﺎﺭ ﻋﺠﻴﺒﻪ ﺭﻭﺍﻳﺖ‬ ‫ﺹ ‪٧٨‬‬

‫ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﮐﺘﺐ ﺛﺒﺖ ﮔﺸﺘﻪ ‪ .‬ﺑﺮﻫﻤﻦ ﺍﺯ ﺑﺮﻫﻤﺎ ﻳﮏ ﮐﺘﺎﺏ ﺁﺛﺎﺭ‬ ‫ﻋﺠﻴﺒﻪ ﻧﻮﺷﺘﻪ ﭘﺲ ﻃﺎﻟﺐ ﺑﮕﻮﻳﺪ ﺍﺯ ﮐﺠﺎ ﺑﺪﺍﻧﻴﻢ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺭﺍﺳﺖ‬ ‫ﮔﻮﻳﻨﺪ ﻭ ﺑﺮﻫﻤﻦ ﺩﺭﻭﻍ ﮔﻮﻳﺪ ﻭ ﻫﺮ ﺩﻭ ﺭﻭﺍﻳﺖ ﺍﺳﺖ ﻭ ﻫﺮ ﺩﻭ ﺧﺒﺮ‬

‫ﻣﺪﻭﻥ ﺩﺭ ﮐﺘﺎﺏ ﻫﺮ ﻳﮏ ﺭﺍ ﺍﺣﺘﻤﺎﻝ ﻭﻗﻮﻉ ﻭ ﻋﺪﻡ‬ ‫ﻣﺘﻮﺍﺗﺮ ﻭ ﻫﺮ ﺩﻭ ّ‬

‫ﻭﻗﻮﻉ ﺗﻮﺍﻥ ﺩﺍﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﭼﻨﺎﻥ ﻭ ﺍﮔﺮ ﺭﺍﺳﺖ ﺍﺳﺖ ﻫﺮ ﺩﻭ ﺭﺍﺳﺖ‬

‫ﺍﮔﺮ ﻗﺒﻮﻝ ﺷﻮﺩ ﻫﺮ ﺩﻭ ﺭﺍ ﺑﺎﻳﺪ ﻗﺒﻮﻝ ﻧﻤﻮﺩ ﻟﻬﺬﺍ ﺑﺮﻫﺎﻥ ﻧﻤﻴﺸﻮﺩ ﭘﺲ‬ ‫ﻣﻌﺠﺰﺍﺕ ﺍﮔﺮ ﺍﺯ ﺑﺮﺍﻯ ﺣﺎﺿﺮﻳﻦ ﺑﺮﻫﺎﻧﺴﺖ ﺍﺯ ﺑﺮﺍﻯ ﻏﺎﺋﺒﻴﻦ ﺑﺮﻫﺎﻥ‬ ‫ﺍﻣﺎ ﺩﺭ ﻳﻮﻡ ﻇﻬﻮﺭ ﺍﻫﻞ ﺑﺼﻴﺮﺕ ﺟﻤﻴﻊ ﺷﺆﻭﻧﺎﺕ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺭﺍ‬ ‫ﻧﻴﺴﺖ ‪ّ .‬‬

‫ﻣﻌﺠﺰﺍﺕ ﻳﺎﺑﻨﺪ ﺯﻳﺮﺍ ﻣﻤﺘﺎﺯ ﺍﺯ ﻣﺎ ﺩﻭﻧﺴﺖ ﻫﻤﻴﻦ ﮐﻪ ﻣﻤﺘﺎﺯ ﺍﺯ ﻣﺎ ﺩﻭﻧﺴﺖ‬

‫ﻣﻌﺠﺰﮤ ﻣﺤﺾ ﺍﺳﺖ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻓﺮﻳﺪ ﻭ ﻭﺣﻴﺪ‬

‫ﻣﻈﻠﻮﻣﻴﺖ‬ ‫ﻣﻦ ﺩﻭﻥ ﻇﻬﻴﺮ ﻭ ﻣﻌﻴﻦ ﻭ ﺑﺪﻭﻥ ﺳﭙﺎﻩ ﻭ ﻟﺸﮑﺮ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ّ‬

‫ﺩﺭ ﻣﻘﺎﺑﻞ ﺟﻤﻴﻊ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﻋﻠﻢ ﺍﻟﻬﻰ ﺑﻠﻨﺪ ﻧﻤﻮﺩ ﻭ ﻣﻘﺎﻭﻣﺖ‬

‫ﮐﺮﺩ ﻭ ﺟﻤﻴﻊ ﺭﺍ ﻋﺎﻗﺒﺖ ﻣﻐﻠﻮﺏ ﻧﻤﻮﺩ ﻭ ﻟﻮ ﺑﻈﺎﻫﺮ ﻣﺼﻠﻮﺏ ﮔﺮﺩﻳﺪ ﺣﺎﻝ‬

‫ﺣﻘﻴﺖ‬ ‫ﺍﻳﻦ‬ ‫ﻗﻀﻴﻪ ﻣﻌﺠﺰﮤ ﻣﺤﺾ ﺍﺳﺖ ﺍﺑﺪﴽ ﺍﻧﮑﺎﺭ ﻧﺘﻮﺍﻥ ﻧﻤﻮﺩ ﺩﻳﮕﺮ ﺩﺭ ّ ّ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺣﺘﻴﺎﺝ ﺑﺒﺮﻫﺎﻥ ﺩﻳﮕﺮ ﻧﻪ ﻭ ﺍﻳﻦ ﻣﻌﺠﺰﺍﺕ ﻇﺎﻫﺮﻩ ﺩﺭ‬

‫ﻣﺜﻼ ﺍﮔﺮ ﮐﻮﺭﻯ ﺑﻴﻨﺎ ﺷﻮﺩ ﻋﺎﻗﺒﺖ‬ ‫ﺍﻫﻤﻴﺖ ﻧﺪﺍﺭﺩ ‪.‬‬ ‫ً‬ ‫ﻧﺰﺩ ﺍﻫﻞ ﺣﻘﻴﻘﺖ ّ ّ‬

‫ﺣﻮﺍﺱ ﻭ ﻗﻮﻯ ﻣﺤﺮﻭﻡ ﺷﻮﺩ‬ ‫ﺑﺎﺯ ﮐﻮﺭ ﮔﺮﺩﺩ ﻳﻌﻨﻰ ﺑﻤﻴﺮﺩ ﻭ ﺍﺯ ﺟﻤﻴﻊ‬ ‫ّ‬

‫ﻣﺨﺘﻞ ﮔﺮﺩﺩ‬ ‫ﻗﻮﻩ ﺑﺎﻟﻤﺂﻝ‬ ‫ّ‬ ‫ﺍﻫﻤﻴﺘﻰ ﻧﺪﺍﺭﺩ ﺯﻳﺮﺍ ﺍﻳﻦ ّ‬ ‫ﻟﻬﺬﺍ ﮐﻮﺭ ﺑﻴﻨﺎ ﮐﺮﺩﻥ ّ ّ‬

‫ﺍﻫﻤﻴﺖ‬ ‫ﺍﻣﺎ ّ ّ‬ ‫ﻭ ﺍﮔﺮ ﺟﺴﻢ ﻣﺮﺩﻩ ﺯﻧﺪﻩ ﺷﻮﺩ ﭼﻪ ﺛﻤﺮ ﺩﺍﺭﺩ ﺯﻳﺮﺍ ﺑﺎﺯ ﺑﻤﻴﺮﺩ ‪ّ .‬‬ ‫ﺩﺭ ﺍﻋﻄﺎﻯ ﺑﺼﻴﺮﺕ ﻭ ﺣﻴﺎﺕ ﺍﺑﺪﻳﺴﺖ ﻳﻌﻨﻰ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺍﻟﻬﻰ‬

‫ﺯﻳﺮﺍ ﺍﻳﻦ ﺣﻴﺎﺕ ﺟﺴﻤﺎﻧﻴﺮﺍ ﺑﻘﺎﺋﻰ ﻧﻪ ﻭ ﻭﺟﻮﺩﺵ ﻋﻴﻦ ﻋﺪﻡ ﺍﺳﺖ ﻣﺜﻞ‬

‫ﺍﻳﻨﮑﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﺟﻮﺍﺏ ﻳﮑﻰ ﺍﺯ ﺗﻼﻣﻴﺬ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺑﮕﺬﺍﺭ‬

‫ﻣﺮﺩﻩ ﺭﺍ ﻣﺮﺩﻫﺎ ﺩﻓﻦ ﮐﻨﻨﺪ ﺯﻳﺮﺍ ﻣﻮﻟﻮﺩ ﺍﺯ ﺟﺴﺪ ﺟﺴﺪ ﺍﺳﺖ ﻭ ﻣﻮﻟﻮﺩ‬

‫ﺍﺯ ﺭﻭﺡ ﺭﻭﺡ ﺍﺳﺖ ‪ .‬ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﻈﺎﻫﺮ ﺑﺠﺴﻢ ﺯﻧﺪﻩ ﺑﻮﺩﻧﺪ‬ ‫ﺁﻧﺎﻧﺮﺍ ﻣﺴﻴﺢ ﺍﻣﻮﺍﺕ ﺷﻤﺮﺩﻩ ﺯﻳﺮﺍ ﺣﻴﺎﺕ ﺣﻴﺎﺕ ﺍﺑﺪﻳﺴﺖ ﻭ ﻭﺟﻮﺩ‬

‫ﺹ ‪٧٩‬‬

‫ﻣﻘﺪﺳﻪ ﺫﮐﺮ ﺍﺣﻴﺎﻯ ﺍﻣﻮﺍﺗﺴﺖ ﻣﻘﺼﺪ‬ ‫ﻭﺟﻮﺩ ﺣﻘﻴﻘﻰ ‪ .‬ﻟﻬﺬﺍ ﺍﮔﺮ ﺩﺭ ﮐﺘﺐ ّ‬ ‫ﻣﻮﻓﻖ ﺷﺪﻧﺪ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﮐﻮﺭ ﺑﻮﺩ ﺑﻴﻨﺎ ﺷﺪ‬ ‫ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺤﻴﺎﺕ‬ ‫ﺍﺑﺪﻳﻪ ّ‬ ‫ّ‬

‫ﺣﻘﻴﻘﻴﻪ ﺍﺳﺖ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﮐﺮ ﺑﻮﺩ ﺷﻨﻮﺍ ﺷﺪ‬ ‫ﻣﻘﺼﺪ ﺍﺯ ﺍﻳﻦ ﺑﻴﻨﺎﺋﻰ ﺑﺼﻴﺮﺕ‬ ‫ّ‬

‫ﻣﻘﺼﺪ ﺁﻧﮑﻪ ﮔﻮﺵ ﺭﻭﺣﺎﻧﻰ ﻳﺎﻓﺖ ﻭ ﺑﺴﻤﻊ ﻣﻠﮑﻮﺗﻰ ﻣﻮّﻓﻖ ﮔﺸﺖ ﻭ ﺍﻳﻦ‬ ‫ﺑﻨﺺ ﺍﻧﺠﻴﻞ ﺛﺎﺑﺖ ﺷﺪﻩ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺍﻳﻨﻬﺎ ﻣﺜﻞ‬ ‫ّ‬ ‫ﺍﻣﺎ ﻧﺒﻴﻨﻨﺪ ﮔﻮﺵ ﺩﺍﺭﻧﺪ‬ ‫ﺁﻧﺎﻧﻨﺪ ﮐﻪ ﺍﺷﻌﻴﺎ ﮔﻔﺘﻪ ﺍﻳﻨﻬﺎ ﭼﺸﻢ ﺩﺍﺭﻧﺪ ّ‬

‫ﻟﮑﻦ ﻧﺸﻨﻮﻧﺪ ﻭ ﻣﻦ ﺁﻧﻬﺎ ﺭﺍ ﺷﻔﺎ ﺩﻫﻢ ‪ .‬ﻭ ﻣﻘﺼﺪ ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ ﻣﻈﺎﻫﺮ‬ ‫ﻇﻬﻮﺭ ﻋﺎﺟﺰ ﺍﺯ ﺍﺟﺮﺍﻯ ﻣﻌﺠﺰﺍﺗﻨﺪ ﺯﻳﺮﺍ ﻗﺎﺩﺭ ﻫﺴﺘﻨﺪ ﻟﮑﻦ ﻧﺰﺩﺷﺎﻥ‬

‫ﻣﻬﻢ ﺍﺳﺖ ‪.‬‬ ‫ﺑﺼﻴﺮﺕ ﺑﺎﻃﻨﻰ ﻭ ﮔﻮﺵ ﺭﻭﺣﺎﻧﻰ ﻭ ﺣﻴﺎﺕ ﺍﺑﺪﻯ ﻣﻘﺒﻮﻝ ﻭ ّ‬

‫ﻣﻘﺪﺳﻪ ﮐﻪ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻮﺭ ﺑﻮﺩ ﺑﻴﻨﺎ ﺷﺪ‬ ‫ﭘﺲ ﺩﺭ ﻫﺮ ﺟﺎﺋﻰ ﺍﺯ ﮐﺘﺐ ّ‬

‫ﻣﻘﺼﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﮐﻮﺭ ﺑﺎﻃﻦ ﺑﻮﺩ ﺑﺒﺼﻴﺮﺕ ﺭﻭﺣﺎﻧﻰ ﻓﺎﺋﺰ ﺷﺪ ﻭ ﻳﺎ‬

‫ﺟﺎﻫﻞ ﺑﻮﺩ ﻋﺎﻟﻢ ﺷﺪ ﻭ ﻳﺎ ﻏﺎﻓﻞ ﺑﻮﺩ ﻫﺸﻴﺎﺭ ﮔﺸﺖ ﻭ ﻳﺎ ﻧﺎﺳﻮﺗﻰ ﺑﻮﺩ‬ ‫ﻣﻠﮑﻮﺗﻰ ﺷﺪ ﭼﻮﻥ ﺍﻳﻦ ﺑﺼﻴﺮﺕ ﻭ ﺳﻤﻊ ﻭ ﺣﻴﺎﺕ ﻭ ﺷﻔﺎ ﺍﺑﺪﻳﺴﺖ ﻟﻬﺬﺍ‬ ‫ﺍﻫﻤﻴﺖ ﻭ ﻗﺪﺭ ﻭ‬ ‫ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ ﻭ ّﺍﻻ ﺣﻴﺎﺕ ﻭ ﻗﻮﺍﻯ ﺣﻴﻮﺍﻧﻴﺮﺍ ﭼﻪ ّ ّ‬ ‫ّ​ّ‬

‫ﻣﺜﻼ ﺍﮔﺮ ﭼﺮﺍﻍ‬ ‫ﺍﻳﺎﻡ ﻣﻌﺪﻭﺩﻩ ﻣﻨﺘﻬﻰ ﮔﺮﺩﺩ‬ ‫ً‬ ‫ﺣﻴﺜﻴﺘﻰ ﻣﺎﻧﻨﺪ ﺍﻭﻫﺎﻡ ﺩﺭ ّ‬ ‫ّ‬

‫ﺧﺎﻣﻮﺷﻰ ﺭﻭﺷﻦ ﺷﻮﺩ ﺑﺎﺯ ﺧﺎﻣﻮﺵ ﮔﺮﺩﺩ ﻭﻟﻰ ﭼﺮﺍﻍ ﺁﻓﺘﺎﺏ ﻫﻤﻴﺸﻪ‬

‫ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ ‪.‬‬ ‫ﺭﻭﺷﻦ ﺍﺳﺖ ﺍﻳﻦ ّ ّ‬ ‫‪ - ٢٣‬ﮐﺞ‬ ‫ﺳﺆﺍﻝ ﺍﺯ ﻗﻴﺎﻡ ﻣﺴﻴﺢ ﺑﻌﺪ ﺍﺯ ﺳﻪ ﺭﻭﺯ‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ﻗﻴﺎﻡ ﻣﺴﻴﺢ ﺑﻌﺪ ﺍﺯ ﺳﻪ ﺭﻭﺯ ﭼﻪ ﺑﻮﺩ ؟‬ ‫ﺟﻮﺍﺏ‬ ‫ﻬﻴﻪ ﺑﺠﺴﺪ ﻧﻴﺴﺖ ﺟﻤﻴﻊ ﺷﺆﻭﻧﺎﺕ ﻭ ﺣﺎﻻﺕ ﻭ ﺍﻋﻤﺎﻝ‬ ‫ﻗﻴﺎﻡ ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬

‫ﻭ ﺗﺄﺳﻴﺲ ﻭ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﺒﻴﺮ ﻭ ﺗﺸﺒﻴﻪ ﻭ ﺗﺮﺗﻴﺐ ﺍﻳﺸﺎﻥ ﻋﺒﺎﺭﺕ ﺍﺯ‬ ‫ﺹ ‪٨٠‬‬

‫ﻣﺜﻼ ﻣﺴﺄﻟﮥ ﻣﺴﻴﺢ‬ ‫ﺑﺠﺴﻤﺎﻧﻴﺎﺕ ﻧﺪﺍﺭﺩ ‪.‬‬ ‫ﺗﻌﻠﻖ‬ ‫ﺍﻣﻮﺭ ﺭﻭﺣﺎﻧﻰ ﻭ ﻣﻌﻨﻮﻳﺴﺖ ّ‬ ‫ً‬ ‫ّ‬

‫ﻣﺼﺮﺡ ﺍﺳﺖ‬ ‫ﻣﺘﻌﺪﺩﻩ ﺍﺯ ﺍﻧﺠﻴﻞ‬ ‫ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﻣﻮﺍﻗﻊ‬ ‫ّ‬ ‫ّ‬ ‫ﮐﻪ ﺍﺑﻦ ﺍﻧﺴﺎﻥ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪ ﻭ ﺍﺑﻦ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﺳﻤﺎﻧﺴﺖ ﻭ‬

‫ﻳﻮﺣﻨﺎ‬ ‫ﺑﺂﺳﻤﺎﻥ ﺭﻭﺩ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﻓﺼﻞ ﺷﺸﻢ ﺁﻳﮥ ﺳﻰ ﻭ ﻫﺸﺘﻢ ﺍﺯ ﺍﻧﺠﻴﻞ‬ ‫ّ‬

‫ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﺯﻳﺮﺍ ﻣﻦ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪﻡ " ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﻳﮥ ﭼﻬﻞ ﻭ ﺩﻭﻡ‬

‫ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ‪ ":‬ﮔﻔﺘﻨﺪ ﺁﻳﺎ ﺍﻳﻦ ﺷﺨﺺ ﻳﺴﻮﻉ ﺑﻦ ﻳﻮﺳﻒ ﻧﻴﺴﺖ ﮐﻪ‬

‫ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺍﻭ ﺭﺍ ﻣﻴﺸﻨﺎﺳﻴﻢ ﭼﮕﻮﻧﻪ ﻣﻴﮕﻮﻳﺪ ﻣﻦ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪﻡ " ﻭ‬ ‫ﻳﻮﺣﻨﺎ ﺩﺭ ﻓﺼﻞ ﺳﻴﻢ ﺁﻳﮥ ﺳﻴﺰﺩﻫﻢ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﻭ ﮐﺴﻰ‬ ‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﻧﺠﻴﻞ‬ ‫ّ‬

‫ﺑﺂﺳﻤﺎﻥ ﻧﺮﻓﺖ ﻣﮕﺮ ﮐﺴﻰ ﮐﻪ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪ ﺍﺑﻦ ﺍﻧﺴﺎﻥ ﺁﻧﮑﻪ ﺩﺭ‬

‫ﺁﺳﻤﺎﻧﺴﺖ "‪ .‬ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﺍﺑﻦ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﺳﻤﺎﻥ ﺍﺳﺖ ﻭ‬

‫ﺣﺎﻝ ﺁﻧﮑﻪ ﺣﻀﺮﺕ ﺁﻥ ﻭﻗﺖ ﺩﺭ ﺯﻣﻴﻦ ﺑﻮﺩﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻼﺣﻈﻪ‬

‫ﺻﺮﺍﺣﺔ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻣﺴﻴﺢ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ‬ ‫ﮐﻨﻴﺪ ﮐﻪ‬ ‫ً‬

‫ﺗﻮﻟﺪ ﻳﺎﻓﺖ ‪ .‬ﭘﺲ ﻭﺍﺿﺢ‬ ‫ﺍﺯ ﺭﺣﻢ ﻣﺮﻳﻢ ﺑﻮﺩ ﻭ ﺟﺴﻢ ﺣﻀﺮﺕ ﺍﺯ ﻣﺮﻳﻢ ّ‬

‫ﺷﺪ ﮐﻪ ﻣﻘﺼﺪ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺍﺑﻦ ﺍﻧﺴﺎﻥ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪ‬ ‫ﺍﻣﺮﻳﺴﺖ ﻣﻌﻨﻮﻯ ﻧﻪ ﻇﺎﻫﺮﻯ ﺭﻭﺣﺎﻧﻴﺴﺖ ﻧﻪ ﺟﺴﻤﺎﻧﻰ ﻳﻌﻨﻰ ﻫﺮ ﭼﻨﺪ‬

‫ﺗﻮﻟﺪ ﻳﺎﻓﺖ ﻭﻟﻰ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺯ ﺁﺳﻤﺎﻥ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺑﻈﺎﻫﺮ ﺍﺯ ﺭﺣﻢ ﻣﺮﻳﻢ ّ‬

‫ﻣﺮﮐﺰ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻋﺎﻟﻢ ﺍﻟﻬﻰ ﻣﻠﮑﻮﺕ ﺭﺣﻤﺎﻧﻰ ﺁﻣﺪ ‪ .‬ﻭ ﭼﻮﻥ ﻭﺍﺿﺢ ﺷﺪ‬ ‫ﮐﻪ ﻣﺴﻴﺢ ﺍﺯ ﺁﺳﻤﺎﻥ ﺭﻭﺣﺎﻧﻰ ﻣﻠﮑﻮﺕ ﺍﻟﻬﻰ ﺁﻣﺪ ﭘﺲ ﻣﻘﺼﻮﺩ ﺍﺯ‬ ‫ﻏﻴﺒﻮﺑﺖ ﻣﺴﻴﺢ ﺩﺭ ﺯﻳﺮ ﺯﻣﻴﻦ ﺳﻪ ﺭﻭﺯ ﻧﻴﺰ ﺍﻣﺮﻯ ﻣﻌﻨﻮﻳﺴﺖ ﻧﻪ ﻇﺎﻫﺮﻯ‬

‫ﮐﻴﻔﻴﺘﻰ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻗﻴﺎﻡ ﻣﺴﻴﺢ ﺍﺯ ﺑﻄﻦ ﺍﺭﺽ ﻧﻴﺰ ﺍﻣﺮﻳﺴﺖ ﻣﻌﻨﻮﻯ ﻭ‬ ‫ّ‬

‫ﺍﺳﺖ ﺭﻭﺣﺎﻧﻰ ﻧﻪ ﺟﺴﻤﺎﻧﻰ ﻭ ﻫﻤﭽﻨﻴﻦ ﺻﻌﻮﺩ ﻣﺴﻴﺢ ﺑﺂﺳﻤﺎﻥ ﺁﻥ ﻧﻴﺰ ﺍﻣﺮﻳﺴﺖ‬

‫ﻓﻨﴼ‬ ‫ﺭﻭﺣﺎﻧﻰ ﻧﻪ ﺟﺴﻤﺎﻧﻰ ‪ .‬ﻭ ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﺍﻳﻦ ﺁﺳﻤﺎﻥ ﻇﺎﻫﺮﻯ ّ‬

‫ﻣﺤﻘﻖ ﮔﺸﺘﻪ ﮐﻪ ﻓﻀﺎﻯ ﻧﺎﻣﺘﻨﺎﻫﻰ ﻭ ﻓﺎﺭﻍ ﻭ ﺧﺎﻟﻰ ﻭ ﺟﻮﻻﻧﮕﺎﻩ‬ ‫ﺛﺎﺑﺖ ﻭ‬ ‫ّ‬

‫ﻧﺠﻮﻡ ﻭ ﮐﻮﺍﮐﺐ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺍﺳﺖ ‪ .‬ﻟﻬﺬﺍ ﺑﻴﺎﻥ ﻣﻴﮑﻨﻴﻢ ﮐﻪ ﻗﻴﺎﻡ ﻣﺴﻴﺢ ﻋﺒﺎﺭﺕ‬ ‫ﺣﻮﺍﺭﻳﻴﻦ ﺑﻌﺪ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬ ‫ﺍﺯ ﺍﻳﻨﺴﺖ ﮐﻪ ﺣﻀﺮﺍﺕ‬ ‫ّ‬

‫ﺹ ‪٨١‬‬ ‫ﻣﺴﻴﺤﻴﻪ ﮐﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﻭ‬ ‫ﻣﻀﻄﺮﺏ ﻭ ﭘﺮﻳﺸﺎﻥ ﺷﺪﻧﺪ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ﻣﺴﻴﺤﻴﻪ ﺍﺳﺖ ﺩﻭ ﺳﻪ ﺭﻭﺯ ﺑﻌﺪ‬ ‫ﺭﻭﺣﺎﻧﻴﮥ‬ ‫ﻗﻮﮤ‬ ‫ّ‬ ‫ّ‬ ‫ﻓﻴﻮﺿﺎﺕ ﻭ ﮐﻤﺎﻻﺕ ﻭ ّ‬

‫ﺍﺯ ﺷﻬﺎﺩﺕ ﺧﻔﻰ ﻭ ﻣﺴﺘﻮﺭ ﺷﺪ ﺟﻠﻮﻩ ﻭ ﻇﻬﻮﺭﻯ ﻧﺪﺍﺷﺖ ﺑﻠﮑﻪ ﺣﮑﻢ‬ ‫ّ‬ ‫ﻣﺘﻌﺪﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺁﻧﺎﻥ‬ ‫ﻣﻔﻘﻮﺩ ﻳﺎﻓﺖ ﺯﻳﺮﺍ ﻣﺆﻣﻨﻴﻦ ﻋﺒﺎﺭﺕ ﺍﺯ ﻧﻔﻮﺱ‬ ‫ّ‬ ‫ﻧﻴﺰ ﻣﻀﻄﺮﺏ ﻭ ﭘﺮﻳﺸﺎﻥ ﺍﻣﺮ ﺣﻀﺮﺕ ﺭﻭﺡ ﺍ‪ ‬ﻣﺎﻧﻨﺪ ﺟﺴﻢ ﺑﻰ ﺟﺎﻥ‬

‫ﺣﻮﺍﺭﻳﻮﻥ ﺛﺎﺑﺖ ﻭ ﺭﺍﺳﺦ‬ ‫ﺷﺪ ‪ .‬ﻭ ﭼﻮﻥ ﺑﻌﺪ ﺍﺯ ﺳﻪ ﺭﻭﺯ ﺣﻀﺮﺍﺕ‬ ‫ّ‬

‫ﻣﺼﻤﻢ ﺑﺮ ﺁﻥ ﺷﺪﻧﺪ ﮐﻪ‬ ‫ﮔﺸﺘﻨﺪ ﻭ ﺑﺮ ﺧﺪﻣﺖ ﺍﻣﺮ ﻣﺴﻴﺢ ﻗﻴﺎﻡ ﻧﻤﻮﺩﻧﺪ ﻭ‬ ‫ّ‬

‫ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ ﺭﺍ ﺗﺮﻭﻳﺞ ﮐﻨﻨﺪ ﻭ ﻭﺻﺎﻳﺎﻯ ﻣﺴﻴﺢ ﺭﺍ ﻣﺠﺮﻯ ﺩﺍﺭﻧﺪ ﻭ ﻗﻴﺎﻡ‬

‫ﺑﺮ ﺧﺪﻣﺖ ﻣﺴﻴﺢ ﮐﺮﺩﻧﺪ ﺣﻘﻴﻘﺖ ﻣﺴﻴﺢ ﺟﻠﻮﻩ ﻧﻤﻮﺩ ﻭ ﻓﻴﺾ ﻣﺴﻴﺢ ﺁﺷﮑﺎﺭ‬ ‫ﮔﺸﺖ ﻭ ﺷﺮﻳﻌﺖ ﻣﺴﻴﺢ ﺟﺎﻥ ﻳﺎﻓﺖ ﻭ ﺗﻌﺎﻟﻴﻢ ﻭ ﻭﺻﺎﻳﺎﻯ ﻣﺴﻴﺢ ﻇﺎﻫﺮ‬

‫ﻭ ﺁﺷﮑﺎﺭ ﮔﺮﺩﻳﺪ ﻳﻌﻨﻰ ﺍﻣﺮ ﻣﺴﻴﺢ ﻣﺎﻧﻨﺪ ﺟﺴﺪ ﺑﻰ ﺟﺎﻧﻰ ﺑﻮﺩ ﺟﺎﻥ ﻭ ﻓﻴﺾ‬

‫ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩ ﺍﻳﻨﺴﺖ ﻣﻌﻨﻰ ﻗﻴﺎﻡ ﻣﺴﻴﺢ ﻭ ﺍﻳﻦ ﻗﻴﺎﻡ ﺣﻘﻴﻘﻰ‬ ‫ﻗﺴﻴﺲﻫﺎ ﻣﻌﻨﻰ ﺍﻧﺠﻴﻠﺮﺍ ﻧﻔﻬﻤﻴﺪﻧﺪ ﻭ ﺑﺮﻣﺰ ﭘﻰ ﻧﺒﺮﺩﻧﺪ‬ ‫ﺑﻮﺩ ‪ .‬ﻭ ﭼﻮﻥ ّ‬

‫ﻟﻬﺬﺍ ﮔﻔﺘﻨﺪ ﮐﻪ ﺩﻳﻦ ﻣﺨﺎﻟﻒ ﻋﻠﻢ ﺍﺳﺖ ﻭ ﻋﻠﻢ ﻣﻌﺎﺭﺽ ﺩﻳﻦ ﺯﻳﺮﺍ ﺍﺯ‬

‫ﺟﻤﻠﻪ ﺍﻳﻦ ﻣﺴﺄﻟﮥ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺑﺎ ﺟﺴﻢ ﻋﻨﺼﺮﻯ ﺑﺎﻳﻦ ﺳﻤﺎﻯ‬

‫ﻇﺎﻫﺮﻯ ﻣﺨﺎﻟﻒ ﻓﻨﻮﻥ ﺭﻳﺎﺿﻰ ﺑﻮﺩ ﻭ ﻟﮑﻦ ﭼﻮﻥ ﺣﻘﻴﻘﺖ ﻣﺴﺄﻟﻪ ﺁﺷﮑﺎﺭ‬ ‫ﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﺭﻣﺰ ﺑﻴﺎﻥ ﺷﻮﺩ ﺑﻬﻴﭻ ﻭﺟﻪ ﻋﻠﻢ ﻣﻌﺎﺭﺿﻪ ﻧﻨﻤﺎﻳﺪ ﺑﻠﮑﻪ ﻋﻠﻢ‬ ‫ﻭ ﻋﻘﻞ ﺗﺼﺪﻳﻖ ﻧﻤﺎﻳﺪ ‪.‬‬ ‫‪ - ٢٤‬ﮐﺪ‬ ‫ﺳﺆﺍﻝ ﺍﺯ ﺣﻠﻮﻝ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬

‫ﺣﻮﺍﺭﻳﻴﻦ ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﺬﮐﻮﺭ ‪ ،‬ﺁﻳﺎ ﺍﻳﻦ‬ ‫ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﮐﻪ ﺣﻠﻮﻝ ﮐﺮﺩ ﺑﺮ‬ ‫ّ‬ ‫ﺑﭽﻪ ﻧﺤﻮ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﭼﻪ ﻣﻌﻨﻰ ﺩﺍﺭﺩ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺍﻳﻦ ﺣﻠﻮﻝ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻧﻪ ﻣﺜﻞ ﺣﻠﻮﻝ ﻫﻮﺍ ﺩﺭ ﺟﻮﻑ ﺍﻧﺴﺎﻥ‬ ‫ﺹ ‪٨٢‬‬ ‫ﺍﺳﺖ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﻭ ﺗﺸﺒﻴﻪ ﺍﺳﺖ ﻧﻪ ﺗﺼﻮﻳﺮ ﻭ ﺗﺤﻘﻴﻖ ﺑﻠﮑﻪ ﻣﻘﺼﺪ ﻣﺜﻞ‬

‫ﺣﻮﺍﺭﻳﻮﻥ‬ ‫ﺗﺠﻠﻰ ﺍﻭ ﻇﺎﻫﺮ ﺷﻮﺩ ‪.‬‬ ‫ﺣﻠﻮﻝ ﺁﻓﺘﺎﺏ ﺩﺭ ﻣﺮﺁﺗﺴﺖ ﻳﻌﻨﻰ ّ‬ ‫ّ‬ ‫ﻣﺘﺸﺘﺖ‬ ‫ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﻣﺴﻴﺢ ﻣﻀﻄﺮﺏ ﺷﺪﻧﺪ ﺁﺭﺍء ﻭ ﺍﻓﮑﺎﺭﺷﺎﻥ‬ ‫ّ‬

‫ﺼﺮﻩ ﻣﺠﺘﻤﻊ‬ ‫ﻭ ﻣﺨﺘﻠﻒ ﺷﺪ ﺑﻌﺪ ﺛﺎﺑﺖ ﻭ ّ‬ ‫ﻣﺘﺤﺪ ﮔﺸﺘﻨﺪ ﻭ ﺩﺭ ﻋﻴﺪ َﻋْﻨ َ‬

‫ﻣﺴﺮﺕ‬ ‫ﺷﺪﻧﺪ ﻭ ﻣﻨﻘﻄﻊ ﮔﺸﺘﻨﺪ ﭼﺸﻢ ﺍﺯ ﺧﻮﺩ ﭘﻮﺷﻴﺪﻧﺪ ﻭ ﺍﺯ ﺭﺍﺣﺖ ﻭ ّ‬ ‫ﺍﻳﻦ ﺟﻬﺎﻥ ﮔﺬﺷﺘﻨﺪ ﻭ ﺟﺴﻢ ﻭ ﺭﻭﺡ ﺭﺍ ﻓﺪﺍﻯ ﺟﺎﻧﺎﻥ ﻧﻤﻮﺩﻧﺪ ﺗﺮﮎ‬

‫ﺣﺘﻰ ﻫﺴﺘﻰ ﺧﻮﻳﺸﺮﺍ ﻓﺮﺍﻣﻮﺵ‬ ‫ﺧﺎﻧﻤﺎﻥ ﮔﻔﺘﻨﺪ ﻭ ﺑﻰ ﺳﺮ ﻭ ﺳﺎﻣﺎﻥ ﮔﺸﺘﻨﺪ ّ‬ ‫ﻗﻮﺕ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻇﺎﻫﺮ ﮔﺸﺖ‬ ‫ﻧﻤﻮﺩﻧﺪ ‪ .‬ﭘﺲ ﺗﺄﻳﻴﺪ ﺍﻟﻬﻰ ﺭﺳﻴﺪ ﻭ ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺯﻣﺎﻡ ﺍﺯ ﺩﺳﺖ ﺑﺮﺩ ﺁﻧﺮﻭﺯ‬ ‫ﺭﻭﺣﺎﻧﻴﺖ ﻣﺴﻴﺢ ﻏﻠﺒﻪ ﻧﻤﻮﺩ ﻭ‬ ‫ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺗﻮﺟﻪ ﮐﺮﺩ ﻭ ﺯﺑﺎﻥ‬ ‫ﻣﺆﻳﺪ ﺷﺪﻧﺪ ﻭ ﻫﺮ ﮐﺲ ﺑﺠﻬﺖ ﺗﺒﻠﻴﻎ ﺍﻣﺮ ﺍ‪ ‬ﺑﻄﺮﻓﻰ ّ‬ ‫ّ‬

‫ﺑﺤﺠﺖ ﻭ ﺑﺮﻫﺎﻥ ﮔﺸﻮﺩ ‪ .‬ﭘﺲ ﺣﻠﻮﻝ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﻳﻨﺴﺖ‬ ‫ّ‬

‫ﮐﻪ ﻣﻨﺠﺬﺏ ﺑﺮﻭﺡ ﻣﺴﻴﺤﺎﺋﻰ ﺷﺪﻧﺪ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﺛﺒﻮﺕ ﻳﺎﻓﺘﻨﺪ ﻭ ﺑﺮﻭﺡ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺣﻴﺎﺕ ﺟﺪﻳﺪ ﺣﺎﺻﻞ ﻧﻤﻮﺩﻧﺪ ﻭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﺍ ﺯﻧﺪﻩ ﻭ‬ ‫ّ‬ ‫ﻣﻌﻴﻦ ﻭ ﻇﻬﻴﺮ ﺩﻳﺪﻧﺪ ﻗﻄﺮﻩ ﺑﻮﺩﻧﺪ ﺩﺭﻳﺎ ﺷﺪﻧﺪ ﭘﺸﻪ ﺑﻮﺩﻧﺪ ﻋﻘﺎﺏ‬

‫ﺳﻤﺎ ﮔﺸﺘﻨﺪ ﺿﻌﻴﻒ ﺑﻮﺩﻧﺪ ﻗﻮﻯ ﺷﺪﻧﺪ ‪ .‬ﻣﺜﻞ ﺁﻧﻬﺎ ﻣﺜﻞ ﺁﺋﻴﻨﻪﻫﺎ ﺑﻮﺩ‬ ‫ﺍﻟﺒﺘﻪ ﭘﺮﺗﻮ ﻭ ﺍﻧﻮﺍﺭ ﺩﺭ ﺁﻥ ﺁﺷﮑﺎﺭ ﮔﺮﺩﺩ ‪.‬‬ ‫ﮐﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻓﺘﺎﺏ ﺁﻳﺪ ّ‬

‫‪ – ٢٥‬ﮐﻪ‬

‫ﺳﺆﺍﻝ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﭼﻪ ﭼﻴﺰ ﺍﺳﺖ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺍﺷﻌﮥ ﺳﺎﻃﻌﻪ ﺍﺯ ﻣﻈﻬﺮ‬ ‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻓﻴﺾ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ّ‬

‫ﻇﻬﻮﺭ ﺯﻳﺮﺍ ﺷﻌﺎﻉ ﺁﻓﺘﺎﺏ ﺣﻘﻴﻘﺖ ﻣﺮﮐﺰﺵ ﻣﺴﻴﺢ ﺑﻮﺩ ﻭ ﺍﺯ ﺍﻳﻦ ﻣﺮﮐﺰ‬

‫ﺣﻮﺍﺭﻳﻮﻥ‬ ‫ﺟﻠﻴﻞ ﺣﻘﻴﻘﺖ ﻣﺴﻴﺢ ﻓﻴﺾ ﺍﻟﻬﻰ ﺑﺮ ﺳﺎﺋﺮ ﻣﺮﺍﻳﺎ ﮐﻪ ﺣﻘﺎﻳﻖ‬ ‫ّ‬

‫ﺣﻮﺍﺭﻳﻴﻦ ﺍﻳﻨﺴﺖ‬ ‫ﺑﻮﺩ ﺍﺷﺮﺍﻕ ﻧﻤﻮﺩ ‪ .‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺣﻠﻮﻝ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺑﺮ‬ ‫ّ‬ ‫ﺹ ‪٨٣‬‬

‫ﺣﻮﺍﺭﻳﻴﻦ ﻧﻤﻮﺩ‬ ‫ﺗﺠﻠﻰ ﻭ ﺍﻓﺎﺿﻪ ﺑﺮ ﺣﻘﺎﺋﻖ‬ ‫ﮐﻪ ﺁﻥ ﻓﻴﺾ ﺟﻠﻴﻞ ﺍﻟﻬﻰ ّ‬ ‫ّ‬

‫ﺧﻮﺍﺹ ﺍﺟﺴﺎﻣﺴﺖ ﻧﻪ‬ ‫ﻭ ّﺍﻻ ﺩﺧﻮﻝ ﻭ ﺧﺮﻭﺝ ﻭ ﻧﺰﻭﻝ ﻭ ﺣﻠﻮﻝ ﺍﺯ‬ ‫ّ‬

‫ﺍﺭﻭﺍﺡ ﻳﻌﻨﻰ ﺣﻘﺎﺋﻖ ﻣﺤﺴﻮﺳﻪ ﺭﺍ ﺩﺧﻮﻝ ﻭ ﺣﻠﻮﻝ ﺍﺳﺖ ﻧﻪ ﻟﻄﺎﺋﻒ‬

‫ﺣﺐ ﻭ ﻋﻠﻢ ﻭ‬ ‫ﻣﻌﻘﻮﻟﻪ ﺭﺍ ‪ .‬ﻭ ﺣﻘﺎﺋﻖ ﻣﻌﻘﻮﻟﻪ ﻣﺜﻞ ﻋﻘﻞ ﻭ‬ ‫ﺗﺼﻮﺭ ﻭ ﻓﮑﺮ ‪،‬‬ ‫ّ‬ ‫ّ‬ ‫ﺗﻌﻠﻖ ﺍﺳﺖ ‪.‬‬ ‫ﺁﻧﺎﻧﺮﺍ ﺩﺧﻮﻝ ﻭ ﺧﺮﻭﺝ ﻭ ﺣﻠﻮﻟﻰ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ّ‬

‫ﻣﺜﻼ ﻋﻠﻢ ﮐﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﺻﻮﺭﺕ ﺣﺎﺻﻠﻪ ﻋﻨﺪ ﺍﻟﻌﻘﻞ ﺍﺳﺖ ﺁﻥ ﺍﻣﺮﻳﺴﺖ‬ ‫ً‬ ‫ﺗﻌﻠﻖ ﺣﺼﻮﻟﻰ‬ ‫ﻣﻌﻘﻮﻝ ﻭ ﺩﺧﻮﻝ ﻭ ﺧﺮﻭﺝ ﺩﺭ ﻋﻘﻞ ﺍﻣﺮ ﻣﻮﻫﻮﻡ ﺑﻠﮑﻪ ّ‬

‫ﺩﺍﺭﺩ ﻣﺎﻧﻨﺪ ﺻﻮﺭ ﻣﻨﻄﺒﻌﻪ ﺩﺭ ﺁﻳﻨﻪ ‪ .‬ﭘﺲ ﭼﻮﻥ ﺛﺎﺑﺖ ﻭ ﻣﺒﺮﻫﻦ ﺍﺳﺖ‬

‫ﺍﻟﺒﺘﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺳﺮﺍ ﺻﻌﻮﺩ‬ ‫ﮐﻪ ﺣﻘﺎﻳﻖ ﻣﻌﻘﻮﻟﻪ ﺭﺍ ﺩﺧﻮﻝ ﻭ ﺣﻠﻮﻟﻰ ﻧﻴﺴﺖ ّ‬

‫ﻭ ﻧﺰﻭﻝ ﻭ ﺩﺧﻮﻝ ﻭ ﺧﺮﻭﺝ ﻭ ﻣﺰﺝ ﻭ ﺣﻠﻮﻝ ﻣﻤﺘﻨﻊ ﻭ ﻣﺤﺎﻟﺴﺖ‬

‫ﻧﻬﺎﻳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻣﺎﻧﻨﺪ ﺁﻓﺘﺎﺏ ﺟﻠﻮﻩ ﺩﺭ ﻣﺮﺁﺕ ﻧﻤﻮﺩ ‪.‬‬

‫ﻣﻘﺪﺳﻪ ﺫﮐﺮ ﺭﻭﺡ ﻣﻴﺸﻮﺩ ﻭ ﻣﻘﺼﺪ‬ ‫ﻭ ﺩﺭ ﺑﻌﻀﻰ ﻣﻮﺍﺿﻊ ﺍﺯ ﮐﺘﺐ ّ‬

‫ﺷﺨﺺ ﺍﺳﺖ ﻣﺜﻞ ﺁﻧﮑﻪ ﺩﺭ ﻣﺨﺎﻃﺒﺎﺕ ﻭ ﻣﮑﺎﻟﻤﺎﺕ ﻣﺼﻄﻠﺢ ﺍﺳﺖ ﮐﻪ‬

‫ﻣﺸﺨﺼﻪ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ‬ ‫ﻣﺮﻭﺕ‬ ‫ﻣﺠﺴﻢ ﺍﺳﺖ ﻭ‬ ‫ﻓﻼﻥ ﺷﺨﺺ ﺭﻭﺡ‬ ‫ّ‬ ‫ﺣﻤﻴﺖ ﻭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻳﻮﺣﻨﺎ‬ ‫ﻧﻈﺮ ﺑﺰﺟﺎﺝ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻧﻈﺮ ﺑﺴﺮﺍﺝ ﺍﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺍﻧﺠﻴﻞ‬ ‫ّ‬

‫ﺩﺭ ﺫﮐﺮ ﻣﻮﻋﻮﺩ ﺑﻌﺪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﻓﺼﻞ ﺷﺎﻧﺰﺩﻫﻢ ﺁﻳﮥ ﺩﻭﺍﺯﺩﻫﻢ‬

‫ﺍﻻﻥ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﻭ ﺑﺴﻴﺎﺭ ﭼﻴﺰﻫﺎﻯ ﺩﻳﮕﺮ ﻧﻴﺰ ﺩﺍﺭﻡ ﺑﺸﻤﺎ ﺑﮕﻮﻳﻢ ﻟﮑﻦ ٓ‬

‫ﺗﺤﻤﻞ ﺁﻧﻬﺎ ﺭﺍ ﻧﺪﺍﺭﻳﺪ ﻭ ﻟﮑﻦ ﭼﻮﻥ ﺍﻭ ﻳﻌﻨﻰ ﺭﻭﺡ ﺭﺍﺳﺘﻰ ﺁﻳﺪ‬ ‫ﻃﺎﻗﺖ‬ ‫ّ‬

‫ﺗﮑﻠﻢ‬ ‫ﺷﻤﺎ ﺭﺍ ﺑﺠﻤﻴﻊ ﺭﺍﺳﺘﻰ ﻫﺪﺍﻳﺖ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﺯﻳﺮﺍ ﮐﻪ ﺍﺯ ﻧﻔﺲ ﺧﻮﺩ ّ‬

‫ﺑﺪﻗﺖ ﻣﻼﺣﻈﻪ‬ ‫ﻧﻨﻤﺎﻳﺪ ﺑﻠﮑﻪ ﺑﺂﻧﭽﻪ ﺷﻨﻴﺪﻩ ﺍﺳﺖ ﺳﺨﻦ ﺧﻮﺍﻫﺪ ﮔﻔﺖ "‪ .‬ﺣﺎﻝ ّ‬

‫ﺗﮑﻠﻢ ﻧﻨﻤﺎﻳﺪ ﺑﻠﮑﻪ ﺑﺂﻧﭽﻪ‬ ‫ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﺯﻳﻦ ﻋﺒﺎﺭﺕ " ﺯﻳﺮﺍ ﺍﺯ ﻧﻔﺲ ﺧﻮﺩ ّ‬

‫ﺷﻨﻴﺪﻩ ﺍﺳﺖ ﺳﺨﻦ ﺧﻮﺍﻫﺪ ﮔﻔﺖ "‪ ،‬ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻳﻦ ﺭﻭﺡ ﺭﺍﺳﺘﻰ‬

‫ﻣﺠﺴﻢ ﺍﺳﺖ ﮐﻪ ﻧﻔﺲ ﺩﺍﺭﺩ ﻭ ﮔﻮﺵ ﺩﺍﺭﺩ ﮐﻪ ﺍﺳﺘﻤﺎﻉ ﻣﻴﻨﻤﺎﻳﺪ ﻭ‬ ‫ﺍﻧﺴﺎﻧﻰ‬ ‫ّ‬ ‫ﻟﺴﺎﻥ ﺩﺍﺭﺩ ﮐﻪ ﻧﻄﻖ ﻣﻴﮑﻨﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﺤﻀﺮﺕ ﻣﺴﻴﺢ ﺭﻭﺡ ﺍ‪ ‬ﺍﻃﻼﻕ‬

‫ﻣﻴﺸﻮﺩ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺳﺮﺍﺝ ﮔﻮﺋﻰ ﻭ ﻣﺮﺍﺩ ﺳﺮﺍﺝ ﺑﺎ ﺯﺟﺎﺝ ﺍﺳﺖ ‪.‬‬ ‫ﺹ ‪٨٤‬‬

‫‪ - ٢٦‬ﮐﻮ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﻣﺠﻰء ﺛﺎﻧﻰ ﻣﺴﻴﺢ ﻭ ﻳﻮﻡ ﺩﻳﻨﻮﻧﺖ‬ ‫ﺟﻮﺍﺏ‬

‫ﻣﻘﺪﺳﻪ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻪ ﻣﺴﻴﺢ ﺩﻭﺑﺎﺭﻩ ﺁﻳﺪ ﻭ ﺑﻌﻼﻣﺎﺗﻰ‬ ‫ﺩﺭ ﮐﺘﺐ ّ‬

‫ﻣﺸﺮﻭﻁ ﺍﺳﺖ ﻫﺮ ﻭﻗﺘﻰ ﮐﻪ ﺁﻳﺪ ﺑﺂﻥ ﻋﻼﻣﺎﺕ ﺁﻳﺪ ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻋﻼﻣﺎﺕ‬ ‫ﺍﻳﻨﮑﻪ ﺁﻓﺘﺎﺏ ﺗﺎﺭﻳﮏ ﮔﺮﺩﺩ ﻭ ﻣﺎﻩ ﻧﻮﺭ ﻧﺪﻫﺪ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺁﺳﻤﺎﻥ‬

‫ﺑﺮ ﺯﻣﻴﻦ ﻓﺮﻭ ﺭﻳﺰﻧﺪ ﺩﺭ ﺁﻥ ﻭﻗﺖ ﺟﻤﻴﻊ ﻃﻮﺍﺋﻒ ﺯﻣﻴﻦ ﻧﺎﻟﻪ ﻭ ﺣﻨﻴﻦ‬ ‫ﮐﻨﻨﺪ ﺁﻧﮕﺎﻩ ﻋﻼﻣﺖ ﭘﺴﺮ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﺳﻤﺎﻥ ﭘﺪﻳﺪ ﮔﺮﺩﺩ ﻭ ﺑﺒﻴﻨﻨﺪ‬

‫ﻗﻮﺕ ﻭ ﺟﻼﻝ ﻋﻈﻴﻢ ﻣﻴﺂﻳﺪ ‪ .‬ﺗﻔﺴﻴﺮ‬ ‫ﮐﻪ ﺍﺑﻦ ﺍﻧﺴﺎﻥ ﺑﺮ ﺍﺑﺮ ﺳﻮﺍﺭ ﺑﺎ ّ‬

‫ﺍﻳﻦ ﺁﻳﺎﺕ ﺭﺍ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺭﺳﺎﻟﮥ ﺍﻳﻘﺎﻥ ﻣﺸﺮﻭﺣﴼ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‬

‫ﺍﺣﺘﻴﺎﺝ ﺑﺘﮑﺮﺍﺭ ﻧﻴﺴﺖ ﺑﺂﻥ ﻣﺮﺍﺟﻌﺖ ﮐﻨﻴﺪ ﻣﻌﺎﻧﻰ ﺁﻥ ﮐﻠﻤﺎﺗﺮﺍ ﺍﺩﺭﺍﮎ‬

‫ﺧﻮﺍﻫﻴﺪ ﻧﻤﻮﺩ ﻭ ﺣﺎﻝ ﻣﻦ ﻧﻴﺰ ﭼﻨﺪ ﮐﻠﻤﻪ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺻﺤﺒﺖ ﻣﻴﺪﺍﺭﻡ ‪.‬‬

‫ﻣﺼﺮﺡ‬ ‫ﺍﻭﻝ ﻧﻴﺰ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪ ﭼﻨﺎﻧﭽﻪ‬ ‫ّ‬ ‫ﻭ ﺁﻥ ﺍﻳﻨﮑﻪ ﻣﺴﻴﺢ ﺩﺭ ﺁﻣﺪﻥ ّ‬

‫ﺣﺘﻰ ﺧﻮﺩ ﺣﻀﺮﺕ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺍﺑﻦ ﺍﻧﺴﺎﻥ ﺍﺯ ﺁﺳﻤﺎﻥ‬ ‫ﺩﺭ ﺍﻧﺠﻴﻞ ﺍﺳﺖ ّ‬

‫ﺁﻣﺪ ﻭ ﺍﺑﻦ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﺳﻤﺎﻧﺴﺖ ﻭ ﺑﺂﺳﻤﺎﻥ ﺻﻌﻮﺩ ﻧﻨﻤﺎﻳﺪ ﺟﺰ ﺁﻥ ﮐﺴﻰ ﮐﻪ‬

‫ﻣﺴﻠﻢ ﺩﺭ ﻧﺰﺩ ﻋﻤﻮﻡ ﺍﺳﺖ ﮐﻪ ﻣﺴﻴﺢ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪ‬ ‫ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪ ‪ .‬ﺍﻳﻦ ّ‬

‫ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺑﺤﺴﺐ ﻇﺎﻫﺮ ﺍﺯ ﺭﺣﻢ ﻣﺮﻳﻢ ﺁﻣﺪ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺩﺭ ﺩﻓﻌﮥ ﺍﻭﻟﻰ‬ ‫ﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪ ﻭ ﻟﻮ ﺑﺤﺴﺐ ﻇﺎﻫﺮ ﺍﺯ ﺍﺭﺣﺎﻡ ﺁﻣﺪ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ‬ ‫ﺩﺭ ﻣﺠﻰء ﺛﺎﻧﻰ ﻧﻴﺰ ﺑﺤﻘﻴﻘﺖ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻳﺪ ﻭ ﻟﻮ ﺑﻈﺎﻫﺮ ﺍﺯ ﺍﺭﺣﺎﻡ ﺁﻳﺪ ﻭ‬

‫ﺷﺮﻭﻃﻰ ﮐﻪ ﺩﺭ ﺍﻧﺠﻴﻞ ﺑﺠﻬﺖ ﻣﺠﻰء ﺛﺎﻧﻰ ﻣﺴﻴﺢ ﻣﺬﮐﻮﺭ ﻫﻤﺎﻥ ﺷﺮﻭﻁ ﺩﺭ‬ ‫ﻣﺼﺮﺡ ﭼﻨﺎﻧﮑﻪ ﺍﺯ ﭘﻴﺶ ﮔﺬﺷﺖ ‪ .‬ﺩﺭ ﮐﺘﺎﺏ ﺍﺷﻌﻴﺎ ﺧﺒﺮ‬ ‫ﺍﻭﻝ‬ ‫ّ‬ ‫ﻣﺠﻰء ّ‬

‫ﻣﻴﺪﻫﺪ ﮐﻪ ﻣﺴﻴﺢ ﺷﺮﻕ ﻭ ﻏﺮﺑﺮﺍ ﻓﺘﺢ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ ﻭ ﺟﻤﻴﻊ ﻣﻠﻞ ﻋﺎﻟﻢ ﺩﺭ‬

‫ﻇﻞ ﻣﺴﻴﺢ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ ﻭ ﺳﻠﻄﻨﺖ ﻣﺴﻴﺢ ﺗﺸﮑﻴﻞ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ ﻭ ﺍﺯ‬ ‫ّ‬ ‫ﺹ ‪٨٥‬‬ ‫ﻣﮑﺎﻥ ﻏﻴﺮ ﻣﻌﻠﻮﻡ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﺧﻄﺎ ﮐﺎﺭﺍﻥ ﺩﻳﻨﻮﻧﺖ ﺧﻮﺍﻫﻨﺪ ﻳﺎﻓﺖ‬ ‫ﻭ ﻋﺪﺍﻟﺖ ﭼﻨﺎﻥ ﻣﺠﺮﻯ ﺧﻮﺍﻫﺪ ﮔﺸﺖ ﮐﻪ ﮔﺮﮒ ﻭ ﺑﺮﻩ ﻭ ﭘﻠﻨﮓ ﻭ‬

‫ﺑﺰﻏﺎﻟﻪ ﻭ ﻣﺎﺭ ﻭ ﻃﻔﻞ ﺷﻴﺮ ﺧﻮﺍﺭﻩ ﺩﺭ ﻳﮏ ﭼﺸﻤﻪ ﻭ ﻳﮏ ﭼﻤﻦ ﻭ ﻳﮏ‬ ‫ﺍﻭﻝ ﻧﻴﺰ ﻣﺸﺮﻭﻁ ﺑﺎﻳﻦ ﺷﺮﻭﻁ ﺑﻮﺩ‬ ‫ﺁﺷﻴﺎﻧﻪ ﺍﺟﺘﻤﺎﻉ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ ‪ .‬ﻣﺠﻰء ّ‬

‫ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺑﺤﺴﺐ ﻇﺎﻫﺮ ﻫﻴﭽﻴﮏ ﺍﺯ ﺍﻳﻦ ﺷﺮﻭﻁ ﻭﻗﻮﻉ ﻧﻴﺎﻓﺖ ﻟﻬﺬﺍ‬

‫ﻳﻬﻮﺩ ﺍﻋﺘﺮﺍﺽ ﺑﺮ ﻣﺴﻴﺢ ﮐﺮﺩﻧﺪ ﻭ ﺍﺳﺘﻐﻔﺮ ﺍ‪ ‬ﻣﺴﻴﺢ ﺭﺍ ﻣﺴﻴﺦ ﺧﻮﺍﻧﺪﻧﺪ ﻭ‬ ‫ﻣﺨﺮﺏ ﺳﺒﺖ ﻭ ﺷﺮﻳﻌﺖ ﺩﺍﻧﺴﺘﻨﺪ ﻭ ﻓﺘﻮﻯ‬ ‫ﻫﺎﺩﻡ ﺑﻨﻴﺎﻥ ﺍﻟﻬﻰ ﺷﻤﺮﺩﻧﺪ ﻭ‬ ‫ّ‬

‫ﻃﺮﴽ ﻣﻌﺎﻧﻰ ﺩﺍﺷﺖ ﻭﻟﻰ‬ ‫ﺑﺮ ﻗﺘﻠﺶ ﺩﺍﺩﻧﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺷﺮﻭﻁ ّ ً‬ ‫ﮐﻼ ﻭ ّ‬

‫ﻳﻬﻮﺩ ﭘﻰ ﺑﻤﻌﺎﻧﻰ ﺁﻥ ﻧﺒﺮﺩﻧﺪ ﻟﻬﺬﺍ ﻣﺤﺘﺠﺐ ﮔﺸﺘﻨﺪ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﺠﻰء ﺛﺎﻧﻰ‬ ‫ﻣﺴﻴﺢ ﺑﺮ ﺍﻳﻦ ﻣﻨﻮﺍﻝ ﺍﺳﺖ ﻋﻼﺋﻢ ﻭ ﺷﺮﻭﻃﻰ ﮐﻪ ﺑﻴﺎﻥ ﺷﺪﻩ ﺟﻤﻴﻊ ﻣﻌﺎﻧﻰ‬

‫ﺩﺍﺭﺩ ﻧﻪ ﺑﺤﺴﺐ ﻇﺎﻫﺮ ﺍﮔﺮ ﺑﺤﺴﺐ ﻇﺎﻫﺮ ﺑﺎﺷﺪ ﺍﺯ ﺟﻤﻠﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ‬

‫ﺟﻤﻴﻊ ﻧﺠﻮﻡ ﺑﺮ ﺭﻭﻯ ﺯﻣﻴﻦ ﺳﻘﻮﻁ ﻧﻤﺎﻳﻨﺪ ﻧﺠﻮﻡ ﺑﻰ ﭘﺎﻳﺎﻥ ﻭ ﺑﻴﺸﻤﺎﺭ ﺍﺳﺖ‬

‫ﻣﺤﻘﻖ ﮔﺸﺘﻪ ﮐﻪ ﺟﺮﻡ ﺷﻤﺲ‬ ‫ﺣﺎﻟﻴﻪ ﺛﺎﺑﺖ ﻭ‬ ‫ﺭﻳﺎﺿﻴﻮﻥ‬ ‫ﻓﻨﴼ ﺩﺭ ﻧﺰﺩ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻭ ّ‬

‫ﺗﺨﻤﻴﻨﴼ ﻗﺮﻳﺐ ﻳﮏ ﻣﻠﻴﻮﻥ ﻭ ﻧﻴﻢ ﺍﻋﻈﻢ ﺍﺯ ﺍﺭﺽ ﺍﺳﺖ ﻭ ﻫﺮ ﻳﮏ ﺍﺯ‬ ‫ﺍﻳﻦ ﻧﺠﻮﻡ ﺛﻮﺍﺑﺖ ﻫﺰﺍﺭ ﻣﺮﺗﺒﻪ ﺍﻋﻈﻢ ﺍﺯ ﺷﻤﺲ ﺍﮔﺮ ﺍﻳﻦ ﻧﺠﻮﻡ ﺳﻘﻮﻁ‬

‫ﺑﺮ ﺭﻭﻯ ﺯﻣﻴﻦ ﻧﻤﺎﻳﺪ ﭼﮕﻮﻧﻪ ﺩﺭ ﺯﻣﻴﻦ ﻣﺤﻞ ﻳﺎﺑﺪ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬ ‫ﻫﺰﺍﺭ ﻣﻠﻴﻮﻥ ﺟﺒﺎﻝ ﻣﺜﻞ ﺟﺒﻞ ﺣﻤﺎﻻﻳﺎ ﺑﺮ ﺭﻭﻯ ﺩﺍﻧﮥ ﺧﺮﺩﻟﻰ ﺍﻓﺘﺪ ﺍﻳﻦ‬

‫ﻓﻨﴼ ﺑﻠﮑﻪ ﺑﺎﻟﺒﺪﺍﻫﺔ ﺍﺯ ﻣﻤﺘﻨﻌﺎﺗﺴﺖ ﻧﻪ ﻣﻤﮑﻨﺎﺕ ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ‬ ‫ﻗﻀﻴﻪ‬ ‫ً‬ ‫ﻋﻘﻼ ﻭ ّ‬ ‫ّ‬ ‫ﻋﺠﺒﺘﺮ ﺁﻧﮑﻪ ﻣﺴﻴﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻣﻦ ﺷﺎﻳﺪ ﺑﻴﺎﻳﻢ ﻭ ﺷﻤﺎ ﻫﻨﻮﺯ ﺩﺭ ﺧﻮﺍﺑﻴﺪ‬

‫ﺯﻳﺮﺍ ﺁﻣﺪﻥ ﺍﺑﻦ ﺍﻧﺴﺎﻥ ﻣﺜﻞ ﺁﻣﺪﻥ ﺩﺯﺩ ﺍﺳﺖ ﺷﺎﻳﺪ ﺩﺯﺩ ﺩﺭ ﺧﺎﻧﻪ‬

‫ﺍﺳﺖ ﻭ ﺻﺎﺣﺐ ﺧﺎﻧﻪ ﺧﺒﺮ ﻧﺪﺍﺭﺩ ﭘﺲ ﻭﺍﺿﺢ ﻭ ﻣﺒﺮﻫﻦ ﮔﺸﺖ ﮐﻪ‬

‫ﺍﻳﻦ ﻋﻼﻣﺎﺕ ﻣﻌﻨﻰ ﺩﺍﺭﺩ ﻣﻘﺼﻮﺩ ﺑﻈﺎﻫﺮ ﻧﻴﺴﺖ ﻭ ﻣﻌﺎﻧﻴﺶ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ﻣﻔﺼﻞ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ ﺑﺂﻥ ﻣﺮﺍﺟﻌﺖ ﻧﻤﺎﺋﻴﺪ ‪.‬‬ ‫ﺍﻳﻘﺎﻥ‬ ‫ّ‬

‫ﺹ ‪٨٦‬‬

‫‪ - ٢٧‬ﮐﺰ‬ ‫ﺳﺆﺍﻝ ﺍﺯ ﺛﺎﻟﻮﺙ‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺛﺎﻟﻮﺙ ﻭ ﺍﻗﺎﻧﻴﻢ ﺛﻼﺛﻪ ﭼﻪ ﭼﻴﺰ ﺍﺳﺖ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺍﺩﺭﺍﮎ ﮐﺎﺋﻨﺎﺕ ﺍﺳﺖ ﻭ ﺍﺑﺪﴽ‬ ‫ﺣﻘﻴﻘﺖ‬ ‫ﻣﻨﺰﻩ ﻭ ّ‬ ‫ّ‬ ‫ﺍﻟﻮﻫﻴﺖ ﮐﻪ ّ‬ ‫ﺗﺼﻮﺭﺍﺕ ‪ ،‬ﺁﻥ‬ ‫ﻣﺒﺮﺍ ﺍﺯ ﺟﻤﻴﻊ‬ ‫ّ‬ ‫ﺑﺘﺼﻮﺭ ﺍﻫﻞ ﻋﻘﻮﻝ ﻭ ﺍﺩﺭﺍﮎ ﻧﻴﺎﻳﺪ ﻭ ّ‬ ‫ّ‬

‫ﺗﻌﺪﺩ ﺍﺯ ﺧﺼﺎﺋﺺ‬ ‫ﺭﺑﺎﻧﻴﻪ ﺗﻘﺴﻴﻢ ﻗﺒﻮﻝ ﻧﻨﻤﺎﻳﺪ ﺯﻳﺮﺍ ﺗﻘﺴﻴﻢ ﻭ ّ‬ ‫ﺣﻘﻴﻘﺖ ّ ّ‬

‫ﺧﻠﻖ ﺍﺳﺖ ﮐﻪ ﻣﻤﮑﻦ ﺍﻟﻮﺟﻮﺩ ﺍﺳﺖ ﻧﻪ ﺍﺯ ﻋﻮﺍﺭﺽ ﻃﺎﺭﺋﻪ ﺑﺮ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺗﻮﺣﻴﺪ ﺍﺳﺖ ﺗﺎ ﭼﻪ‬ ‫ﻬﻴﻪ ّ‬ ‫ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ‪ .‬ﺣﻘﻴﻘﺖ ﺍﻟ ّ‬

‫ﺗﻨﺰﻝ ﺩﺭ ﻣﻘﺎﻣﺎﺕ ﻭ ﻣﺮﺍﺗﺐ‬ ‫ﺑﺘﻌﺪﺩ ‪ .‬ﻭ ﺁﻥ ﺣﻘﻴﻘﺖ‬ ‫ﺭﺳﺪ‬ ‫ّ‬ ‫ّ‬ ‫ﺭﺑﻮﺑﻴﺖ ﺭﺍ ّ‬

‫ﻋﻠﻮ ﺗﻘﺪﻳﺲ ﻭ‬ ‫ﻋﻴﻦ ﻧﻘﺺ ﻭ ﻣﻨﺎﻓﻰ ﮐﻤﺎﻝ ﻭ ﻣﻤﺘﻨﻊ ﻭ ﻣﺤﺎﻝ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ّ‬

‫ﺗﻨﺰﻳﻪ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ ﺁﻧﭽﻪ ﺫﮐﺮ ﻣﻴﺸﻮﺩ ﺍﺯ ﻇﻬﻮﺭ ﻭ ﺍﺷﺮﺍﻕ ﺍﻟﻬﻰ‬

‫ﺣﻖ ﮐﻤﺎﻝ ﻣﺤﺾ‬ ‫ﻣﻘﺼﺪ ّ‬ ‫ﺗﻨﺰﻝ ﺩﺭ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ‪ّ .‬‬ ‫ﺗﺠﻠﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ﻧﻪ ّ‬ ‫ﺗﻨﺰﻝ ﺩﺭ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ﺍﻋﻈﻢ‬ ‫ﺍﺳﺖ ﻭ ﺧﻠﻖ ﻧﻘﺼﺎﻥ ﺻﺮﻑ ّ‬ ‫ﺣﻖ ﺭﺍ ّ‬

‫ﺗﺠﻠﻰ ﺁﻓﺘﺎﺑﺴﺖ‬ ‫ﻧﻘﺎﺋﺺ ﺍﺳﺖ ﻭﻟﻰ ﻇﻬﻮﺭ ﻭ ﻃﻠﻮﻉ ﻭ ﺷﺮﻭﻗﺶ ﻣﺎﻧﻨﺪ ّ‬

‫ﺣﻖ ﻫﺴﺘﻨﺪ‬ ‫ﺩﺭ ﺁﺋﻴﻨﮥ ﻟﻄﻴﻒ ﺻﺎﻓﻰ ّ‬ ‫ﺷﻔﺎﻑ ‪ .‬ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﺁﻳﺎﺕ ﺑﺎﻫﺮﺍﺕ ّ‬

‫ﮐﻞ ﺗﺎﺑﻴﺪﻩ ﻭﻟﻰ ﺑﺮ ﺩﺷﺖ ﻭ‬ ‫ﻣﺎﻧﻨﺪ ﮐﺎﺋﻨﺎﺕ‬ ‫ﺍﺭﺿﻴﻪ ﮐﻪ ﺷﻌﺎﻉ ﺁﻓﺘﺎﺏ ﺑﺮ ّ‬ ‫ّ‬

‫ﮐﻮﻫﺴﺎﺭ ﻭ ﺍﺷﺠﺎﺭ ﻭ ﺍﺛﻤﺎﺭ ﻫﻤﻴﻦ ﭘﺮﺗﻮﻯ ﺍﻓﺘﺎﺩﻩ ﮐﻪ ﻧﻤﻮﺩﺍﺭ ﮔﺸﺘﻪ ﻭ ﭘﺮﻭﺭﺵ‬

‫ﺍﻣﺎ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺑﻤﻨﺰﻟﮥ ﻣﺮﺁﺕ ﺻﺎﻓﻴﻪ‬ ‫ﻳﺎﻓﺘﻪ ﻭ ﺑﻨﺘﻴﺠﮥ ﻭﺟﻮﺩ ﺧﻮﻳﺶ ﺭﺳﻴﺪﻩ ‪ّ .‬‬ ‫ﺍﺳﺖ ﺁﻓﺘﺎﺏ ﺣﻘﻴﻘﺖ ﺑﺠﻤﻴﻊ ﺻﻔﺎﺕ ﻭ ﮐﻤﺎﻻﺕ ﺩﺭ ﺁﻥ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ‬

‫ﺷﻔﺎﻓﻰ ﺑﻮﺩﻩ ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ﮔﺮﺩﻳﺪﻩ ‪ .‬ﻟﻬﺬﺍ ﺣﻘﻴﻘﺖ‬ ‫ﻣﺴﻴﺤﻴﻪ ﻳﮏ ﺁﺋﻴﻨﮥ ﺻﺎﻑ ّ‬ ‫ّ‬ ‫ﺍﻟﻮﻫﻴﺖ ﺩﺭ ﺁﻥ ﺁﺋﻴﻨﻪ‬ ‫ﻟﻄﺎﻓﺖ ﻭ ﭘﺎﮐﻰ ﺑﻮﺩ ﻟﻬﺬﺍ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺫﺍﺕ‬ ‫ّ‬

‫ﺗﺠﻠﻰ ﻓﺮﻣﻮﺩ ﻭ‬ ‫ﺍﻣﺎ ﺷﻤﺲ ﺍﺯ‬ ‫ّ‬ ‫ّ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﻭ ﺣﺮﺍﺭﺗﺶ ﺩﺭ ﺁﻥ ﻧﻤﻮﺩﺍﺭ ﮔﺸﺖ ّ‬ ‫ﺹ ‪٨٧‬‬ ‫ﺗﻨﺰﻝ ﻧﻨﻤﻮﺩ ﻭ ﺩﺭ ﺁﺋﻴﻨﻪ ﻣﻨﺰﻝ ﻭ ﻣﺄﻭﻯ‬ ‫ّ‬ ‫ﻋﻠﻮ ﺗﻘﺪﻳﺲ ﻭ ﺳﻤﺎء ﺗﻨﺰﻳﻪ ّ‬

‫ﺳﻤﻮ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ﺁﺋﻴﻨﻪ ﺑﺠﻤﺎﻝ ﻭ‬ ‫ﻋﻠﻮ ﻭ‬ ‫ّ‬ ‫ﻧﮑﺮﺩ ﺑﻠﮑﻪ ﺑﺮ ّ‬

‫ﮐﻤﺎﻝ ﺟﻠﻮﻩ ﻧﻤﻮﺩ ﻭ ﺁﺷﮑﺎﺭ ﮔﺸﺖ ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﮔﻮﺋﻴﻢ ﮐﻪ ﺁﻓﺘﺎﺏ ﺩﺭ ﺩﻭ‬ ‫ﺁﺋﻴﻨﻪ ﻳﮑﻰ ﻣﺴﻴﺢ ﻭ ﺩﻳﮕﺮﻯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩﻳﻢ ﻳﻌﻨﻰ ﺳﻪ ﺁﻓﺘﺎﺏ‬

‫ﻣﺸﺎﻫﺪﻩ ﮐﺮﺩﻳﻢ ﻳﮑﻰ ﺩﺭ ﺁﺳﻤﺎﻥ ﻭ ﺩﻭ ﺩﻳﮕﺮ ﺩﺭ ﺯﻣﻴﻦ ﺻﺎﺩﻗﻴﻢ ﻭ ﺍﮔﺮ‬

‫ﻓﺮﺩﺍﻧﻴﺖ ﻣﺤﺾ ﺍﺳﺖ ﺷﺮﻳﮏ ﻭ ﻣﺜﻴﻠﻰ ﻧﺪﺍﺭﺩ‬ ‫ﺑﮕﻮﺋﻴﻢ ﻳﮏ ﺁﻓﺘﺎﺑﺴﺖ‬ ‫ّ‬

‫ﻣﺴﻴﺤﻴﻪ ﻣﺮﺁﺕ ﺻﺎﻓﻴﻪ‬ ‫ﺑﺎﺯ ﻫﻢ ﺻﺎﺩﻗﻴﻢ ‪ .‬ﺧﻼﺻﮥ ﮐﻼﻡ ﺍﻳﻨﺴﺖ ﮐﻪ ﺣﻘﻴﻘﺖ‬ ‫ّ‬

‫ﺍﺣﺪﻳﺖ ﺑﮑﻤﺎﻻﺕ ﻭ ﺻﻔﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻴﻪ‬ ‫ﺑﻮﺩ ﻭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻳﻌﻨﻰ ﺫﺍﺕ‬ ‫ّ‬ ‫ﺗﺠﺰﻯ‬ ‫ﺩﺭ ﺁﻥ ﺁﺋﻴﻨﻪ ﻇﺎﻫﺮ ﻭ ﺑﺎﻫﺮ ﻧﻪ ﺍﻳﻨﮑﻪ ﺁﻓﺘﺎﺏ ﮐﻪ ﺫﺍﺕ ّ‬ ‫ﺭﺑﺎﻧﻴﺴﺖ ّ‬

‫ﺗﻌﺪﺩ ﻳﺎﻓﺘﻪ ﺑﻠﮑﻪ ﺁﻓﺘﺎﺏ ﺁﻓﺘﺎﺏ ﻭﺍﺣﺪ ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ﻣﺮﺁﺕ ﻇﺎﻫﺮ‬ ‫ﻭ ّ‬

‫ﺍﻻﺏ ِﻓﻰ ِ‬ ‫ﭐﻻﺑﻦ ﻳﻌﻨﻰ ﺁﻥ ﺁﻓﺘﺎﺏ ﺩﺭ ﺍﻳﻦ‬ ‫ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﺴﻴﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ َ ُ‬ ‫ﺁﺋﻴﻨﻪ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﺍﺳﺖ ‪ .‬ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻧﻔﺲ ﻓﻴﺾ ﺍﻟﻬﻰ ﺍﺳﺖ‬

‫ﺑﻨﻮﺕ ﻣﻘﺎﻡ ﻗﻠﺐ ﻣﺴﻴﺢ‬ ‫ﮐﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﺴﻴﺢ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﮔﺮﺩﻳﺪ ُ ُ ّ‬

‫ﻣﺤﻘﻖ ﮔﺮﺩﻳﺪ ﮐﻪ‬ ‫ﺍﺳﺖ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻣﻘﺎﻡ ﺭﻭﺡ ﻣﺴﻴﺢ ‪ .‬ﭘﺲ ﺛﺎﺑﺖ ﻭ‬ ‫ّ‬

‫ﺍﻟﻮﻫﻴﺖ ﻭﺣﺪﺕ ﻣﺤﺾ ﺍﺳﺖ ﻭ ﺷﺒﻴﻪ ﻭ ﻣﺜﻴﻞ ﻭ ﻧﻈﻴﺮ ﻧﺪﺍﺭﺩ‬ ‫ﺫﺍﺕ‬ ‫ّ‬

‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻗﺎﻧﻴﻢ ﺛﻼﺛﻪ ﺍﻳﻨﺴﺖ ﻭ ّﺍﻻ ﺍﺳﺎﺱ ﺩﻳﻦ ﺍ‪ ‬ﺑﺮ ﻣﺴﺄﻟﮥ ﻏﻴﺮ‬

‫ﺗﺼﻮﺭ ﺁﻥ ﻧﺘﻮﺍﻧﺪ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻋﻘﻮﻝ ﺗﺼّﻮﺭ‬ ‫ﻣﻌﻘﻮﻟﻪ ﺍﺳﺖ ﮐﻪ ﺍﺑﺪﴽ ﻋﻘﻮﻝ‬ ‫ّ‬

‫ﻣﮑﻠﻒ ﺑﺎﻋﺘﻘﺎﺩ ﺁﻥ ﮔﺮﺩﺩ ﺩﺭ ﻋﻘﻞ ﻧﮕﻨﺠﺪ ﺗﺎ ﺻﻮﺭﺗﻰ ﺍﺯ‬ ‫ﻧﺘﻮﺍﻧﺪ ﭼﮕﻮﻧﻪ‬ ‫ّ‬

‫ﺻﻮﺭ ﻣﻌﻘﻮﻟﻪ ﺷﻮﺩ ﺑﻠﮑﻪ ﻭﻫﻢ ﻣﺤﺾ ﺑﺎﺷﺪ ‪ .‬ﺣﺎﻝ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﻭﺍﺿﺢ ﮐﻪ‬ ‫ﻬﻴﻪ ﻧﻴﺰ ﺛﺎﺑﺖ ﮔﺮﺩﻳﺪ ‪.‬‬ ‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻗﺎﻧﻴﻢ ﺛﻼﺛﻪ ﭼﻪ ﭼﻴﺰ ﺍﺳﺖ ﻭ‬ ‫ﻭﺣﺪﺍﻧﻴﺖ ﺍﻟ ّ‬ ‫ّ‬ ‫‪ - ٢٨‬ﮐﺢ‬ ‫ﻳﻮﺣﻨﺎ‬ ‫ﺗﻔﺴﻴﺮ ﺁﻳﮥ ﭘﻨﺠﻢ ﺍﺯ ﻓﺼﻞ ﻫﻔﺪﻫﻢ ﺍﻧﺠﻴﻞ‬ ‫ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﺍﻻﻥ ﺗﻮ ﺍﻯ ﭘﺪﺭ ﻣﺮﺍ ﻧﺰﺩ ﺧﻮﺩ ﺟﻼﻝ ﺩﻩ ﺑﻬﻤﺎﻥ‬ ‫ﺍﺯ ﺁﻳﮥ ﺍﻧﺠﻴﻞ‬ ‫ﻳﻮﺣﻨﺎ " ﻭ ٓ‬ ‫ّ‬ ‫ﺹ ‪٨٨‬‬ ‫ﺟﻼﻟﻰ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺟﻬﺎﻥ ﻧﺰﺩ ﺗﻮ ﺩﺍﺷﺘﻢ "‬ ‫ﺟﻮﺍﺏ‬ ‫ﺑﻌﻠﺖ ﻧﺒﺎﺷﺪ ﺑﻠﮑﻪ‬ ‫ﺗﻘﺪﻡ ﺫﺍﺗﻴﺴﺖ ﮐﻪ ﻣﺴﺒﻮﻕ ّ‬ ‫ﺗﻘﺪﻡ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ّ‬ ‫ّ‬

‫ﻣﺜﻼ ﺁﻓﺘﺎﺏ ﮐﻪ ﺭﻭﺷﻨﺎﺋﻴﺶ ﺑﺬﺍﺗﻪ ﺍﺳﺖ‬ ‫ﻭﺟﻮﺩﺵ ﺑﺬﺍﺗﻪ ﺑﺎﺷﺪ ‪.‬‬ ‫ً‬

‫ﻭ ﺩﺭ ﺭﻭﺷﻨﺎﺋﻰ ﻣﺤﺘﺎﺝ ﺑﻔﻴﺾ ﮐﻮﮐﺐ ﺩﻳﮕﺮ ﻧﻪ ﺍﻳﻦ ﺭﺍ ﺭﻭﺷﻨﺎﺋﻰ ﺫﺍﺗﻰ ﮔﻮﻳﻨﺪ ‪‬‬ ‫ﺍﻣﺎ ﺭﻭﺷﻨﺎﺋﻰ ﻣﺎﻩ ﻣﻘﺘﺒﺲ ﺍﺯ ﺁﻓﺘﺎﺏ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺎﻩ ﺩﺭ ﺭﻭﺷﻨﺎﺋﻰ‬ ‫ّ‬

‫ﻋﻠﺖ ﺷﺪ ﻭ ﻣﺎﻩ ﺩﺭ‬ ‫ﻣﺤﺘﺎﺝ ﺑﺂﻓﺘﺎﺑﺴﺖ ‪ .‬ﭘﺲ ﺁﻓﺘﺎﺏ ﺩﺭ ﺭﻭﺷﻨﺎﺋﻰ ّ‬

‫ﻣﺘﺄﺧﺮ ‪.‬‬ ‫ﻣﺘﻘﺪﻡ ﻭ ﺍﻳﻦ ﻣﺴﺒﻮﻕ ﻭ‬ ‫ﺭﻭﺷﻨﺎﺋﻰ ﻣﻌﻠﻮﻝ ﺁﻥ ﻗﺪﻳﻢ ﻭ ﺳﺎﺑﻖ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻭﻝ ﻟﻪ ﺍﺳﺖ ﻭ ﺣﻀﺮﺕ ﮐﻠﻤﺔ‬ ‫ﻧﻮﻉ ﺛﺎﻧﻰ ﻗﺪﻡ ﻗﺪﻡ ﺯﻣﺎﻧﻴﺴﺖ ﻭ ﺁﻥ ﻻ ّ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ‬ ‫ﻣﻘﺪﺱ ﺍﺯ ﺯﻣﺎﻥ ﺍﺳﺖ ﺯﻣﺎﻥ ﮔﺬﺷﺘﻪ ﻭ ﺣﺎﻝ ﻭ ﺁﻳﻨﺪﻩ ّ‬ ‫ﺍ‪ّ ‬‬ ‫ﮐﻞ ّ‬

‫ﺑﺤﻖ ﻳﮏ ﺳﺎﻥ ﺍﺳﺖ ﺩﻳﺮﻭﺯ ﻭ ﺍﻣﺮﻭﺯ ﻭ ﻓﺮﺩﺍ ﺩﺭ ﺁﻓﺘﺎﺏ ﻧﻴﺴﺖ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ّ‬ ‫ﻣﻘﺪﻡ ﺑﺮ ﺷﺮﻳﻔﺴﺖ ﭘﺲ ﺣﻘﻴﻘﺖ‬ ‫ﺗﻘﺪﻡ ﺍﺯ ﺟﻬﺖ ﺷﺮﻓﺴﺖ ﻳﻌﻨﻰ ﺍﺷﺮﻑ ّ‬ ‫ّ‬

‫ﺍﻟﺸﺮﻑ‬ ‫ﺍﻟﺒﺘﻪ ﻣﻦ ﺣﻴﺚ ّ‬ ‫ﺍﻟﺼﻔﺎﺕ ﻭ ّ‬ ‫ﺍﻟﺬﺍﺕ ﻭ ّ‬ ‫ﻣﺴﻴﺤﻴﻪ ﮐﻪ ﮐﻠﻤﺔ ﺍ‪ ‬ﺍﺳﺖ ّ‬ ‫ّ‬

‫ﻣﻘﺪﻡ ﺑﺮ ﮐﺎﺋﻨﺎﺗﺴﺖ ‪ .‬ﻭ ﮐﻠﻤﺔ ﺍ‪ ‬ﭘﻴﺶ ﺍﺯ ﻇﻬﻮﺭ ﺩﺭ ﻫﻴﮑﻞ ﺑﺸﺮﻯ ﺩﺭ‬ ‫ّ‬ ‫ﻋﺰﺕ ﻭ ﺗﻘﺪﻳﺲ ﺑﻮﺩ ﻭ ﺩﺭ ﮐﻤﺎﻝ ﺟﻼﻝ ﻭ ﺟﻤﺎﻝ ﺩﺭ ﺍﻭﺝ‬ ‫ﻧﻬﺎﻳﺖ ّ‬

‫ﺣﻖ‬ ‫ﻋﻈﻤﺖ ﺧﻮﻳﺶ ﺑﺮﻗﺮﺍﺭ ﻭ ﭼﻮﻥ ﮐﻠﻤﺔ ﺍ‪ ‬ﺍﺯ ﺍﻭﺝ ﺟﻼﻝ ﺑﺤﮑﻤﺖ ّ‬

‫ﺗﻌﺪﻯ ﺑﺮ ﮐﻠﻤﺔ ﺍ‪‬‬ ‫ﻣﺘﻌﺎﻝ ﺩﺭ ﻋﺎﻟﻢ ﺟﺴﺪ ﺍﺷﺮﺍﻕ ﻧﻤﻮﺩ ﺑﻮﺍﺳﻄﮥ ﺟﺴﺪ ّ‬

‫ﺷﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺩﺳﺖ ﻳﻬﻮﺩ ﺍﻓﺘﺎﺩ ﻭ ﺍﺳﻴﺮ ﻫﺮ ﻇﻠﻮﻡ ﻭ ﺟﻬﻮﻝ ﮔﺮﺩﻳﺪ‬

‫ﺑﺤﻖ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ ﻣﺮﺍ ﺍﺯ‬ ‫ﻭ ﻋﺎﻗﺒﺖ ﻣﺼﻠﻮﺏ ﺷﺪ ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ ﺧﻄﺎﺏ‬ ‫ّ‬ ‫ﻗﻴﺪ ﻋﺎﻟﻢ ﺟﺴﺪ ﺁﺯﺍﺩ ﻓﺮﻣﺎ ﻭ ﺍﺯ ﺍﻳﻦ ﻗﻔﺲ ﺑﺮﻫﺎﻥ ﺗﺎ ﺑﺎﻭﺝ ﻋﻈﻤﺖ ﻭ‬

‫ﻋﺰﺕ ﻭ ﺗﻘﺪﻳﺲ ﺳﺎﺑﻖ ﭘﻴﺶ ﺍﺯ ﻋﺎﻟﻢ ﺟﺴﺪ‬ ‫ﺟﻼﻝ ﺻﻌﻮﺩ ﻧﻤﺎﻳﻢ ﻭ ﺁﻥ ّ‬

‫ﻳﺎﺑﻢ ﻭ ﺩﺭ ﺟﻬﺎﻥ ﺑﺎﻗﻰ ﺷﺎﺩﻣﺎﻧﻰ ﮐﻨﻢ ﻭ ﺑﻮﻃﻦ ﺍﺻﻠﻰ ﻋﺎﻟﻢ ﻻﻣﮑﺎﻥ ﻣﻠﮑﻮﺕ‬

‫ﺣﺘﻰ ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮏ‬ ‫ﭘﻨﻬﺎﻥ ﺻﻌﻮﺩ ﻧﻤﺎﻳﻢ ﭼﻨﺎﻧﮑﻪ ﻣﻼﺣﻈﻪ ﮔﺮﺩﻳﺪ ﮐﻪ ّ‬

‫ﻳﻌﻨﻰ ﺍﻧﻔﺲ ﻭ ﺁﻓﺎﻕ ﺑﻠﮑﻪ ﻧﻘﻄﮥ ﺗﺮﺍﺏ ﻋﻈﻤﺖ ﻭ ﺟﻼﻝ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬ ‫ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﻇﺎﻫﺮ ﺷﺪ ﺯﻣﺎﻧﻰ ﮐﻪ ﺩﺭ ﻋﺎﻟﻢ ﺟﺴﺪ ﺑﻮﺩ ﺩﺭ ﺗﺤﺖ ﺗﺤﻘﻴﺮ‬ ‫ﺹ ‪٨٩‬‬ ‫ﻭ ﺗﻮﻫﻴﻦ ﺍﺿﻌﻒ ﺍﻗﻮﺍﻡ ﻋﺎﻟﻢ ﻳﻌﻨﻰ ﻳﻬﻮﺩ ﺑﻮﺩ ﻭ ﺑﺮ ﺗﺎﺭﮎ ﻣﺒﺎﺭﮐﺶ ﺗﺎﺝ‬ ‫ﻣﺮﺻﻊ ﺟﻤﻴﻊ ﻣﻠﻮﮎ‬ ‫ﺍﻣﺎ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺗﺎﺟﻬﺎﻯ ّ‬ ‫ﺧﺎﺭ ﺳﺰﺍﻭﺍﺭ ﺩﺍﺷﺘﻨﺪ ّ‬

‫ﺧﺎﺿﻊ ﻭ ﺧﺎﺷﻊ ﺁﻥ ﺗﺎﺝ ﺧﺎﺭ ﮔﺮﺩﻳﺪ ﺑﺒﻴﻦ ﮐﻪ ﮐﻠﻤﺔ ﺍ‪ ‬ﺩﺭ ﺁﻓﺎﻕ ﻧﻴﺰ ﭼﻪ ﺟﻼﻟﻰ ﻳﺎﻓﺖ ‪.‬‬ ‫‪ - ٢٩‬ﮐﻂ‬ ‫ﺍﻭﻝ ﺑﻮﻟﺲ ﺑﻪ ﮐﻮﺭﻧﺘﻴﺎﻥ‬ ‫ﺗﻔﺴﻴﺮ ﺁﻳﮥ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ ﺍﺯ ﻓﺼﻞ ﭘﺎﻧﺰﺩﻫﻢ ﺍﺯ ﺭﺳﺎﻟﮥ ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﺩﺭ ﺍﺻﺤﺎﺡ ﭘﺎﻧﺰﺩﻫﻢ ﺁﻳﮥ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ ﺍﺯ ﺭﺳﺎﻟﮥ ﺑﻮﻟﺲ ﺑﻪ ﮐﻮﺭﻧﺘﻮﺱ‬

‫ﮐﻞ ﺯﻧﺪﻩ ﮔﺮﺩﻧﺪ ‪،‬‬ ‫ﮐﻞ ﻣﺮﺩﻩ ﺷﻮﻧﺪ ﺩﺭ ﻣﺴﻴﺢ ّ‬ ‫ﻣﺮﻗﻮﻡ ﮐﻪ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺩﺭ ﺁﺩﻡ ّ‬

‫ﻣﻘﺼﺪ ﺍﺯﻳﻦ ﻋﺒﺎﺭﺕ ﭼﻪ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﻭ ﻃﺒﻴﻌﺖ‬ ‫ﺑﺪﺍﻧﮑﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﺩﻭ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﻃﺒﻴﻌﺖ‬ ‫ّ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﻣﻮﺭﻭﺙ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﻣﻮﺭﻭﺙ ﺍﺯ ﺁﺩﻡ ﺍﺳﺖ ﻭ ﻃﺒﻴﻌﺖ‬ ‫ﻃﺒﻴﻌﺖ‬ ‫ّ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﺖ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺳﺖ ‪ .‬ﻃﺒﻴﻌﺖ‬ ‫ﺍﺯ ﺣﻘﻴﻘﺖ ﮐﻠﻤﺔ ﺍ‪ ‬ﻭ ﺁﻥ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺍﺯ ﻓﻴﺾ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫ﺍﻣﺎ ﻃﺒﻴﻌﺖ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﺍﺯ ﺁﺩﻡ ّ‬ ‫ّ‬ ‫ﺗﻮﻟﺪ ﻳﺎﻓﺘﻪ ّ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﻣﺼﺪﺭ ﻫﺮ ﻧﻘﺺ ﺍﺳﺖ ﻭ ﻃﺒﻴﻌﺖ‬ ‫ﻣﺘﻮﻟﺪ ﺷﺪﻩ ‪ .‬ﻃﺒﻴﻌﺖ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺼﺪﺭ ﻫﺮ ﮐﻤﺎﻝ ‪ .‬ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺧﻮﺩ ﺭﺍ ﻓﺪﺍ ﮐﺮﺩ ﺗﺎ ﺧﻠﻖ ﺍﺯ ﻧﻘﺎﻳﺺ‬

‫ﻣﺘﺼﻒ‬ ‫ﻃﺒﻴﻌﺖ ﺟﺴﻤﺎﻧﻰ ﺧﻼﺹ ﺷﻮﻧﺪ ﻭ ﺑﻔﻀﺎﺋﻞ ﻃﺒﻴﻌﺖ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ّ‬ ‫ّ‬

‫ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﮐﻪ ﺍﺯ ﻓﻴﺾ ﺣﻘﻴﻘﺖ‬ ‫ﮔﺮﺩﻧﺪ ‪ .‬ﺍﻳﻦ ﻃﺒﻴﻌﺖ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺟﺎﻣﻊ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺗﺴﺖ ﻭ ﺑﻨﻔﺨﮥ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﭘﻴﺪﺍ ﺷﺪﻩ ‪ .‬ﺍﻳﻦ ﻃﺒﻴﻌﺖ‬ ‫ﻋﻠﻮﻳﺘﺴﺖ‬ ‫ﺭﻭﺣﺎﻧﻴﺎﺗﺴﺖ ﻫﺪﺍﻳﺘﺴﺖ‬ ‫ﻬﻴﻪ ﺍﺳﺖ ﺍﻧﻮﺍﺭ ﺍﺳﺖ‬ ‫ّ‬ ‫ّ‬ ‫ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﻣﺤﺒﺖ ﺍﺳﺖ ﻣﻮﻫﺒﺖ ﺍﺳﺖ ﻣﻬﺮﺑﺎﻧﻰ‬ ‫ﻫﻤﺖ ﺍﺳﺖ ﻋﺪﺍﻟﺖ ﺍﺳﺖ‬ ‫ّ‬ ‫ﺑﻠﻨﺪﻯ ّ‬

‫ﺑﺠﻤﻴﻊ ﺧﻠﻖ ﺍﺳﺖ ﺧﻴﺮﺍﺗﺴﺖ ﺣﻴﺎﺕ ﺍﻧﺪﺭ ﺣﻴﺎﺗﺴﺖ ﺍﻳﻦ ﻃﺒﻴﻌﺖ‬

‫ﺗﺠﻠﻰ ﺍﺯ ﺍﺷﺮﺍﻗﺎﺕ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ‪ .‬ﻣﺴﻴﺢ ﻣﺮﮐﺰ ﺭﻭﺡ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ّ‬ ‫ّ‬

‫ﺹ ‪٩٠‬‬ ‫ﻣﺘﻮﻟﺪ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ﻭ ﺑﺮﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫ﺍﻟﻘﺪﺱ ﺍﺳﺖ ﻭ‬ ‫ّ‬

‫ﻣﺴﻴﺤﻴﻪ‬ ‫ﻣﺒﻌﻮﺙ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺳﻼﻟﮥ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ﻳﻌﻨﻰ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ﺍﺯ ﺳﻼﻟﮥ ﺁﺩﻡ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺯﺍﺩﮤ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ‪ .‬ﭘﺲ ﻣﻘﺼﺪ ﺍﺯ‬

‫ﺁﻳﮥ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ ﺍﺻﺤﺎﺡ ﭘﺎﻧﺰﺩﻫﻢ ﺍﺯ ﺭﺳﺎﻟﮥ ﺑﻮﻟﺲ ﺑﺎﻫﻞ ﮐﻮﺭﻧﺘﻴﺎﻥ ﮐﻪ‬

‫ﻣﻴﮕﻮﻳﺪ ﻭ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺁﺩﻡ ﻫﻤﻪ ﻣﻴﻤﻴﺮﻧﺪ ﺩﺭ ﻣﺴﻴﺢ ﻧﻴﺰ ﻫﻤﻪ ﺯﻧﺪﻩ ﺧﻮﺍﻫﻨﺪ‬ ‫ﮔﺸﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺤﺴﺐ ﺍﺻﻄﻼﺡ ﺁﺩﻡ ﺍﺑﻮ ﺍﻟﺒﺸﺮ ﺍﺳﺖ ﻳﻌﻨﻰ ﺁﺩﻡ‬ ‫ﺍﺑﻮﺕ ﺟﺴﻤﺎﻧﻰ ﺩﺍﺭﺩ ﻭ ﻧﻔﺲ‬ ‫ﺳﺒﺐ ﺣﻴﺎﺕ ﺟﺴﻤﺎﻧﻰ ﻧﻮﻉ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ّ‬

‫ﺣﻰ ﺍﺳﺖ ﻭﻟﻰ ﻣﺤﻴﻰ ﻧﻴﺴﺖ ‪ .‬ﻭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺳﺒﺐ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ‬ ‫ّ‬ ‫ﺍﺑﻮﺕ ﺭﻭﺣﺎﻧﻰ ﺩﺍﺭﺩ ﺁﺩﻡ ﻧﻔﺲ ﺣﻰ‬ ‫ﺍﻟﺮﻭﺡ ّ‬ ‫ﺑﺸﺮ ﺍﺳﺖ ﻭ ﻣﻦ ﺣﻴﺚ ّ‬ ‫ّ‬ ‫ﺍﺳﺖ ﻣﺴﻴﺢ ﺭﻭﺡ ﻣﺤﻴﻰ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﺍﻧﺴﺎﻧﺮﺍ ﻗﻮﺍﻯ ﺷﻬﻮﺍﻧﻴﺴﺖ‬

‫ﻭ ﺍﺯ ﻟﻮﺍﺯﻡ ﻗﻮﺍﻯ ﺷﻬﻮﺍﻧﻰ ﮔﻨﺎﻩ ﺍﺳﺖ ﭼﻮﻧﮑﻪ ﻗﻮﺍﻯ ﺷﻬﻮﺍﻧﻰ ﺩﺭ ﺗﺤﺖ‬ ‫ﺣﻘﺎﻧﻴﺖ ﻧﻴﺴﺖ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﺍﺳﻴﺮ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﻫﺮ ﭼﻪ‬ ‫ﻗﺎﻧﻮﻥ ﻋﺪﻝ ﻭ ّ ّ‬

‫ﻃﺒﻴﻌﺖ ﺣﮑﻢ ﮐﻨﺪ ﺑﻤﻘﺘﻀﺎﻯ ﺍﻭ ﺣﺮﮐﺖ ﻧﻤﺎﻳﺪ ‪ .‬ﭘﺲ ﺛﺎﺑﺖ ﺷﺪ ﮐﻪ ﺧﻄﺎ‬ ‫ﺩﺭ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﻣﻮﺟﻮﺩ ﻣﺜﻞ ﻏﻀﺐ ﺣﺴﺪ ﺟﺪﺍﻝ ﺣﺮﺹ ﻃﻤﻊ ﺟﻬﻞ‬ ‫ﺑﻬﻴﻤﻴﻪ ﺩﺭ ﺧﻠﻘﺖ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺗﮑﺒﺮ ﻇﻠﻢ ﺟﻤﻴﻊ ﺍﻳﻦ ﺻﻔﺎﺕ‬ ‫ّ‬ ‫ﻏﺮﺽ ﻓﺴﺎﺩ ّ‬

‫ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﺗﺮﺑﻴﺖ ﺭﻭﺣﺎﻧﻰ ﻧﺪﻳﺪﻩ ﺣﻴﻮﺍﻧﺴﺖ ﻣﺜﻞ ﺍﻫﺎﻟﻰ‬

‫ﺍﻓﺮﻳﻘﺎ ﺣﺮﮐﺎﺕ ﻭ ﺳﮑﻨﺎﺕ ﻭ ﺍﺧﻼﻕ ﺁﻧﺎﻥ ﺷﻬﻮﺍﻧﻰ ﻣﺤﺾ ﺍﺳﺖ ﻭ ﺑﻤﻘﺘﻀﺎﻯ‬

‫ﻃﺒﻴﻌﺖ ﺣﺮﮐﺖ ﻧﻤﺎﻳﻨﺪ ﺑﺪﺭﺟﻪ ﺍﻯ ﮐﻪ ﻫﻤﺪﻳﮕﺮ ﺭﺍ ﺑﺪﺭﻧﺪ ﻭ ﺑﺨﻮﺭﻧﺪ ‪ .‬ﭘﺲ‬ ‫ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﺍﻧﺴﺎﻧﻰ ﻋﺎﻟﻢ ﮔﻨﺎﻩ ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﺩﺭ ﻋﺎﻟﻢ‬

‫ﺟﺴﻤﺎﻧﻰ ﺍﻣﺘﻴﺎﺯ ﺍﺯ ﺣﻴﻮﺍﻥ ﻧﺪﺍﺭﺩ ﻫﺮ ﮔﻨﺎﻫﻰ ﺍﺯ ﻣﻘﺘﻀﻴﺎﺕ ﻃﺒﻴﻌﺖ ﺍﺳﺖ‬

‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺤﻴﻮﺍﻥ ﮔﻨﺎﻩ‬ ‫ﻭ ﺍﻳﻦ ﻣﻘﺘﻀﺎﻯ ﻃﺒﻴﻌﺖ ﮐﻪ ﺍﺯ ﺧﺼﺎﺋﺺ ﺟﺴﻤﺎﻧﻴﺴﺖ ّ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺎﻧﺴﺎﻥ ﮔﻨﺎﻫﺴﺖ ‪ .‬ﺣﻴﻮﺍﻥ ﻣﺼﺪﺭ ﻧﻘﺎﺋﺺ ﺍﺳﺖ‬ ‫ﻧﻴﺴﺖ ﻭﻟﻰ ّ‬ ‫ﺗﻌﻈﻢ ﻳﻌﻨﻰ ﺟﻤﻴﻊ ﺍﺧﻼﻕ‬ ‫ﺗﻌﺪﻯ ّ‬ ‫ﻣﺜﻞ ﻏﻀﺐ ﺷﻬﻮﺕ ﺣﺴﺪ ﺣﺮﺹ ّ‬ ‫ﺍﻣﺎ ﺍﻳﻦ ﻧﺴﺒﺖ ﺑﺤﻴﻮﺍﻥ ﮔﻨﺎﻩ ﻧﻴﺴﺖ‬ ‫ﻣﺬﻣﻮﻣﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﺣﻴﻮﺍﻧﺴﺖ ّ‬

‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺎﻧﺴﺎﻥ ﮔﻨﺎﻩ ﺍﺳﺖ ‪ .‬ﻭ ﺣﻀﺮﺕ ﺁﺩﻡ ﺳﺒﺐ ﺣﻴﺎﺕ ﺟﺴﻤﺎﻧﻰ‬ ‫ﺍﻣﺎ ّ‬ ‫ّ‬

‫ﺹ ‪٩١‬‬

‫ﺍﻣﺎ ﺣﻘﻴﻘﺖ ﻣﺴﻴﺢ ﻳﻌﻨﻰ ﮐﻠﻤﺔ ﺍ‪ ‬ﺳﺒﺐ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻴﺴﺖ‬ ‫ﺍﻧﺴﺎﻧﺴﺖ ّ‬

‫ﺭﻭﺡ ﻣﺤﻴﻰ ﺍﺳﺖ ﻳﻌﻨﻰ ﺟﻤﻴﻊ ﻧﻘﺎﻳﺺ ﮐﻪ ﺍﺯ ﻣﻘﺘﻀﺎﻯ ﺣﻴﺎﺕ ﺟﺴﻤﺎﻧﻰ‬ ‫ﻣﺒﺪﻝ ﮔﺮﺩﺩ ‪.‬‬ ‫ﺍﻧﺴﺎﻧﺴﺖ ﺑﺘﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺁﻥ ﺭﻭﺡ‬ ‫ﻣﺠﺮﺩ ﺑﮑﻤﺎﻻﺕ ﺍﻧﺴﺎﻧﻰ ّ‬ ‫ّ‬

‫ﮐﻞ ﺣﻀﺮﺕ‬ ‫ﭘﺲ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﻭﺡ ﻣﺤﻴﻰ ﺑﻮﺩ ﻭ ﺳﺒﺐ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ّ‬

‫ﺁﺩﻡ ﺳﺒﺐ ﺣﻴﺎﺕ ﺟﺴﻤﺎﻧﻰ ﺑﻮﺩ ﻭ ﭼﻮﻥ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﺍﻧﺴﺎﻥ ﻋﺎﻟﻢ ﻧﻘﺎﻳﺺ‬ ‫ﺍﺳﺖ ﻭ ﻧﻘﺎﻳﺺ ﻋﻴﻦ ﻣﻤﺎﺗﺴﺖ ﻟﻬﺬﺍ ﺑﻮﻟﺲ ﻧﻘﺎﻳﺺ ﺟﺴﻤﺎﻧﻴﺮﺍ ﺑﻤﻮﺕ ﺗﻌﺒﻴﺮ‬

‫ﻣﺴﻴﺤﻴﻴﻦ ﺑﺮ ﺁﻧﻨﺪ ﮐﻪ ﺣﻀﺮﺕ ﺁﺩﻡ ﭼﻮﻥ ﺍﺯ ﺷﺠﺮﮤ ﻣﻤﻨﻮﻋﻪ‬ ‫ﺍﻣﺎ ﺟﻤﻬﻮﺭ‬ ‫ّ‬ ‫ﻧﻤﻮﺩ ‪ّ .‬‬ ‫ﺗﻨﺎﻭﻝ ﻧﻤﻮﺩ ﺧﻄﺎ ﻭ ﻋﺼﻴﺎﻥ ﮐﺮﺩ ﻭ ﻧﮑﺒﺖ ﻭ ﺷﺂﻣﺖ ﺍﻳﻦ ﻋﺼﻴﺎﻥ‬ ‫ﻣﺴﻠﺴﻞ ﺩﺭ ﺳﻼﻟﮥ ﺁﺩﻡ ﻣﻮﺭﻭﺙ ﻭ ﺑﺮﻗﺮﺍﺭ ﺷﺪ ﭘﺲ ﺣﻀﺮﺕ ﺁﺩﻡ‬

‫ﺳﺒﺐ ﻣﻮﺕ ﺧﻠﻖ ﮔﺮﺩﻳﺪ ‪ .‬ﺍﻳﻦ ﺑﻴﺎﻥ ﺑﺪﻳﻬﻰ ﺍﻟﺒﻄﻼﻧﺴﺖ ﺯﻳﺮﺍ ﻣﻌﻨﻰ‬ ‫ّ‬ ‫ﺣﺘﻰ ﺍﻧﺒﻴﺎ ﻭ ﺭﺳﻞ ﺑﺪﻭﻥ ﻗﺼﻮﺭ‬ ‫ﺍﻳﻦ ﺑﻴﺎﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺟﻤﻴﻊ ﺧﻠﻖ ّ‬

‫ﻣﻘﺼﺮ ﻭ ﮔﻨﺎﻩ ﮐﺎﺭ‬ ‫ﻭ ﮔﻨﺎﻩ ﻣﺤﺾ ﺁﻧﮑﻪ ﺳﻼﻟﮥ ﺁﺩﻡ ﺑﻮﺩﻧﺪ ﺑﺪﻭﻥ ﺳﺒﺐ‬ ‫ّ‬

‫ﮔﺸﺘﻨﺪ ﻭ ﺗﺎ ﻳﻮﻡ ﻗﺮﺑﺎﻧﻰ ﻣﺴﻴﺢ ﺩﺭ ﺟﺤﻴﻢ ﺑﻌﺬﺍﺏ ﺍﻟﻴﻢ ﮔﺮﻓﺘﺎﺭ ﺑﻮﺩﻧﺪ ﻭ‬

‫ﻬﻴﻪ ﺑﻌﻴﺪ ﺍﺳﺖ ‪ .‬ﺍﮔﺮ ﺁﺩﻡ ﮔﻨﻪ ﮐﺎﺭ ﺑﻮﺩ ‪ ،‬ﺣﻀﺮﺕ‬ ‫ﺍﻳﻦ ﺍﺯ ﻋﺪﺍﻟﺖ ﺍﻟ ّ‬

‫ﺍﻣﺎ‬ ‫ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﭼﻪ ﮔﻨﺎﻩ ﺍﺳﺤﻖ ﻭ ﻳﻮﺳﻒ ﺭﺍ ﭼﻪ ﻗﺼﻮﺭ ﻣﻮﺳﻰ ﺭﺍ ﭼﻪ ﺧﻄﺎ ؟ ّ‬

‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﮐﻪ ﮐﻠﻤﺔ ﺍ‪ ‬ﺑﻮﺩ ﻭ ﺧﻮﻳﺶ ﺭﺍ ﻓﺪﺍ ﮐﺮﺩ ﺍﻳﻦ ﺩﻭ ﻣﻌﻨﻰ‬

‫ﺩﺍﺭﺩ ﻣﻌﻨﻰ ﻇﺎﻫﺮﻯ ﻭ ﻣﻌﻨﻰ ﺣﻘﻴﻘﻰ ‪ .‬ﻣﻌﻨﻰ ﻇﺎﻫﺮﻯ ﺍﻳﻨﺴﺖ ﮐﻪ ﭼﻮﻥ‬

‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﺍ ﻣﻘﺼﺪ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺑﺎﻣﺮﻯ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ﮐﻪ ﺗﺮﺑﻴﺖ ﻋﺎﻟﻢ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﻋﻤﻮﻡ ﺧﻠﻖ ﺑﻮﺩ ﻭ ﺍﺯ ﻗﻴﺎﻡ ﺑﭽﻨﻴﻦ‬ ‫ﺍﻧﺴﺎﻧﻰ ﻭ ﺍﺣﻴﺎﻯ ﺑﻨﻰ ﺁﺩﻡ ﻭ‬ ‫ّ‬

‫ﺍﻣﺮﻯ ﻋﻈﻴﻢ ﮐﻪ ﻣﺨﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻫﻞ ﻋﺎﻟﻢ ﻭ ﻣﻘﺎﻭﻣﺖ ﺟﻤﻴﻊ ﻣﻠﻞ ﻭ ﺩﻭﻟﺴﺖ‬ ‫ﺍﻟﺒﺘﻪ ﻣﻘﺘﻮﻝ ﻭ ﻣﺼﻠﻮﺏ ﮔﺮﺩﺩ ‪ .‬ﻟﻬﺬﺍ‬ ‫ﺍﻟﺒﺘﻪ ﺧﻮﻥ ﺩﺭ ﻫﺪﺭ ﺍﺳﺖ ﻭ ّ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﺟﺎﻥ ﺭﺍ ﻓﺪﺍ ﮐﺮﺩﻧﺪ ﻭ‬

‫ﺻﻠﻴﺐ ﺭﺍ ﺳﺮﻳﺮ ﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺯﺧﻢ ﺭﺍ ﻣﺮﻫﻢ ﻭ ﺯﻫﺮ ﺭﺍ ﺷﻬﺪ ﻭ ﺷﮑﺮ ﺷﻤﺮﺩﻧﺪ‬

‫ﻭ ﺑﺘﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﻧﺎﺱ ﻗﻴﺎﻡ ﻓﺮﻣﻮﺩﻧﺪ ﻳﻌﻨﻰ ﺧﻮﺩ ﺭﺍ ﻓﺪﺍ ﮐﺮﺩﻧﺪ ﺗﺎ‬

‫ﺭﻭﺡ ﺣﻴﺎﺕ ﺑﺨﺸﻨﺪ ﻭ ﺑﺠﺴﺪ ﻓﺎﻧﻰ ﺷﺪﻧﺪ ﺗﺎ ﺩﻳﮕﺮﺍﻧﺮﺍ ﺑﺮﻭﺡ ﺯﻧﺪﻩ‬ ‫ﺹ ‪٩٢‬‬

‫ﺣﺒﻪ ﺑﻮﺩ‬ ‫ﺍﻣﺎ ﻣﻌﻨﻰ ﺛﺎﻧﻰ ﻓﺪﺍ ﺍﻳﻨﺴﺖ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﺎﻧﻨﺪ ّ‬ ‫ﻧﻤﺎﻳﻨﺪ ‪ّ .‬‬ ‫ﺣﺒﻪ ﺻﻮﺭﺕ ﺧﻮﻳﺸﺮﺍ ﻓﺪﺍ ﻧﻤﻮﺩ ﺗﺎ ﺷﺠﺮﻩ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﺎﻳﺪ ﻫﺮ ﭼﻨﺪ‬ ‫ﺍﻳﻦ ّ‬

‫ﺣﺒﻪ ﺩﺭ ﮐﻤﺎﻝ ﻋﻈﻤﺖ ﻭ ﻟﻄﺎﻓﺖ‬ ‫ﺣﺒﻪ ﻣﺘﻼﺷﻰ ﺷﺪ ﻭﻟﻰ ﺣﻘﻴﻘﺖ ّ‬ ‫ﺻﻮﺭﺕ ّ‬

‫ﻬﻴﻪ‬ ‫ﺑﻬﻴﺄﺕ ﺷﺠﺮﻩ ﻇﺎﻫﺮ ﮔﺸﺖ ‪ .‬ﻣﻘﺎﻡ ﻣﺴﻴﺢ ﮐﻤﺎﻝ ﻣﺤﺾ ﺑﻮﺩ ﺁﻥ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﻣﺎﻧﻨﺪ ﺁﻓﺘﺎﺏ ﺍﺷﺮﺍﻕ ﺑﺮ ﺟﻤﻴﻊ ﻧﻔﻮﺱ ﻣﺆﻣﻨﻪ ﻧﻤﻮﺩ ﻭ ﻓﻴﻮﺿﺎﺕ ﺍﻧﻮﺍﺭ‬

‫ﺩﺭ ﺣﻘﺎﺋﻖ ﻧﻔﻮﺱ ﺳﺎﻃﻊ ﻭ ﻻﻣﻊ ﮔﺮﺩﻳﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻣﻦ ﻧﺎﻥ‬

‫ﻧﺎﺯﻝ ﺍﺯ ﺁﺳﻤﺎﻥ ﻫﺴﺘﻢ ﻭ ﻫﺮ ﮐﺲ ﺍﺯ ﺍﻳﻦ ﻧﺎﻥ ﺗﻨﺎﻭﻝ ﻧﻤﺎﻳﺪ ﻧﻤﻴﺮﺩ ﻳﻌﻨﻰ‬ ‫ﺍﺑﺪﻳﻪ ﺭﺳﺪ ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ‬ ‫ﻫﺮﮐﺲ ﺍﺯﻳﻦ ﻏﺬﺍﻯ ﺍﻟﻬﻰ ﻧﺼﻴﺐ ﺑﺮﺩ ﺑﺤﻴﺎﺕ‬ ‫ّ‬

‫ﻫﺮ ﮐﺲ ﺍﺯ ﺍﻳﻦ ﻓﻴﺾ ﻧﺼﻴﺐ ُﺑﺮﺩ ﻭ ﺍﺯ ﺍﻳﻦ ﮐﻤﺎﻻﺕ ﺍﻗﺘﺒﺎﺱ ﮐﺮﺩ‬

‫ﺍﺑﺪﻳﻪ ﻳﺎﻓﺖ ﻭ ﺍﺯ ﻓﻴﺾ ﻗﺪﻳﻢ ﺍﺳﺘﻔﺎﺿﻪ ﻧﻤﻮﺩ ﺍﺯ ﻇﻠﻤﺎﺕ ﺿﻼﻟﺖ‬ ‫ﺣﻴﺎﺕ‬ ‫ّ‬

‫ﺣﺒﻪ ﻓﺪﺍﻯ‬ ‫ﺭﻫﺎﺋﻰ ﻳﺎﻓﺖ ﻭ ﺑﻨﻮﺭ ﻫﺪﺍﻳﺖ ﺭﻭﺷﻦ ﮔﺸﺖ ‪ .‬ﺻﻮﺭﺕ ﺍﻳﻦ ّ‬

‫ﺣﺒﻪ ﺑﺴﺒﺐ ﺍﻳﻦ ﻓﺪﺍ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﮔﺮﺩﻳﺪ‬ ‫ﺷﺠﺮﻩ ﺷﺪ ﻭﻟﻰ ﮐﻤﺎﻻﺕ ّ‬ ‫ﺣﺒﻪ ﻣﺴﺘﻮﺭ ﻭ ﭘﻨﻬﺎﻥ‬ ‫ﺯﻳﺮﺍ ﺷﺠﺮﻩ ﻭ ﺍﻏﺼﺎﻥ ﻭ ﺍﻭﺭﺍﻕ ﻭ ﺍﺯﻫﺎﺭ ﺩﺭ ّ‬

‫ﺣﺒﻪ ﻓﺪﺍ ﮔﺸﺖ ﮐﻤﺎﻻﺕ ﺍﻭ ﺩﺭ ﮐﻤﺎﻝ ﻇﻬﻮﺭ ﺑﺼﻮﺭﺕ‬ ‫ﺑﻮﺩ ﻭ ﭼﻮﻥ ﺻﻮﺭﺕ ّ‬ ‫ﺑﺮﮒ ﻭ ﺷﮑﻮﻓﻪ ﻭ ﺛﻤﺮ ﺁﺷﮑﺎﺭ ﮔﺮﺩﻳﺪ ‪.‬‬ ‫‪ - ٣٠‬ﻝ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﻣﺴﺄﻟﮥ ﺣﻀﺮﺕ ﺁﺩﻡ ﻭ ﺍﮐﻞ ﺷﺠﺮﻩ‬ ‫ﺣﻘﻴﻘﺖ ﻣﺴﺄﻟﮥ ﺣﻀﺮﺕ ﺁﺩﻡ ﻭ ﺍﮐﻞ ﺷﺠﺮﻩ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺟﻨﺖ ﻋﺪﻥ ﻧﻬﺎﺩ ﺗﺎ ﻋﺎﻣﻞ‬ ‫ﺩﺭ ﺗﻮﺭﺍﺕ ﻣﺬﮐﻮﺭ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺁﺩﻡ ﺭﺍ ﺩﺭ ّ‬

‫ﺟﻨﺖ ﺗﻨﺎﻭﻝ ﻧﻤﺎ ﻣﮕﺮ‬ ‫ﻭ ﺣﺎﻓﻆ ﺑﺎﺷﺪ ﻭ ﻓﺮﻣﻮﺩ ﮐﻪ ﺍﺯ ﺟﻤﻴﻊ ﺩﺭﺧﺘﺎﻥ ّ‬

‫ﺷﺮ ﺭﺍ ﻭ ﺍﮔﺮ ﺗﻨﺎﻭﻝ ﻧﻤﺎﺋﻰ ﻣﺒﺘﻠﻰ ﺑﻤﻮﺕ ﮔﺮﺩﻯ ﺗﺎ ﺁﻧﮑﻪ‬ ‫ﺷﺠﺮﮤ ﺧﻴﺮ ﻭ ّ‬

‫ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺁﺩﻡ ﺭﺍ ﺑﺨﻮﺍﺏ ﺍﻧﺪﺍﺧﺖ ﭘﺲ ﺍﺳﺘﺨﻮﺍﻧﻰ ﺍﺯ ﺍﺿﻼﻉ‬ ‫ﺹ ‪٩٣‬‬

‫ﺍﻭ ﮔﺮﻓﺖ ﻭ ﺍﻭ ﺭﺍ ﺯﻧﻰ ﺁﻓﺮﻳﺪ ﺗﺎ ﺑﺎ ﺍﻭ ﻣﺆﺍﻧﺴﺖ ﻧﻤﺎﻳﺪ ﺗﺎ ﺁﻧﮑﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ‬

‫ﻣﺎﺭ ﺯﻧﺮﺍ ﺩﻻﻟﺖ ﺑﺮ ﺍﮐﻞ ﺷﺠﺮﻩ ﮐﺮﺩ ﻭ ﮔﻔﺖ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺷﻤﺎ ﺭﺍ ﺍﺯ‬

‫ﺗﻨﺎﻭﻝ ﺍﻳﻦ ﺷﺠﺮﻩ ﺑﺠﻬﺖ ﺍﻳﻦ ﻣﻨﻊ ﻧﻤﻮﺩ ﺗﺎ ﭼﺸﻤﺎﻧﺘﺎﻥ ﮔﺸﻮﺩﻩ ﻧﮕﺮﺩﺩ‬

‫ﺣﻮﺍ ﺍﺯ ﺷﺠﺮﻩ ﺗﻨﺎﻭﻝ ﻧﻤﻮﺩ ﻭ ﺑﺂﺩﻡ ﺩﺍﺩ‬ ‫ﺷﺮ ﺭﺍ ﻧﺪﺍﻧﻴﺪ ﭘﺲ ّ‬ ‫ﻭ ﺧﻴﺮ ﻭ ّ‬

‫ﺍﻭ ﻧﻴﺰ ﻣﻮﺍﻓﻘﺖ ﮐﺮﺩ ﺩﻳﺪﻫﺎﺷﺎﻥ ﺑﻴﻨﺎ ﺷﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺮﻫﻨﻪ ﻳﺎﻓﺘﻨﺪ ﻭ ﺍﺯ‬

‫ﺑﺮﮒ ﺩﺭﺧﺖ ﺳﺘﺮ ﻋﻮﺭﺕ ﻧﻤﻮﺩﻧﺪ ﭘﺲ ﺑﻌﺘﺎﺏ ﺍﻟﻬﻰ ﻣﻌﺎﺗﺐ ﮔﺸﺘﻨﺪ ‪.‬‬

‫ﺧﺪﺍ ﺑﺂﺩﻡ ﮔﻔﺖ ﺁﻳﺎ ﺍﺯ ﺷﺠﺮﮤ ﻣﻤﻨﻮﻋﻪ ﺗﻨﺎﻭﻝ ﻧﻤﻮﺩﻯ ؟ ﺁﺩﻡ ﺩﺭ ﺟﻮﺍﺏ‬ ‫ﺣﻮﺍ‬ ‫ﺣﻮﺍ ﻣﺮﺍ ﺩﻻﻟﺖ ﮐﺮﺩ ﭘﺲ ﺧﺪﺍﻭﻧﺪ ﻋﺘﺎﺏ‬ ‫ﺑﺤﻮﺍ ﻧﻤﻮﺩ ّ‬ ‫ّ‬ ‫ﮔﻔﺖ ﮐﻪ ّ‬

‫ﺣﻴﻪ ﻣﻠﻌﻮﻥ ﺷﺪ ﻭ ﺩﺷﻤﻨﻰ ﺑﻴﻦ ﻣﺎﺭ ﻭ‬ ‫ﮔﻔﺖ ﮐﻪ ﻣﺎﺭ ﻣﺮﺍ ﺩﻻﻟﺖ ﮐﺮﺩ ّ‬

‫ﺣﻮﺍ ﻭ ﺳﻼﻟﮥ ﺁﻧﺎﻥ ﺣﺎﺻﻞ ﮔﺮﺩﻳﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩ ﮐﻪ ﺍﻧﺴﺎﻥ‬ ‫ﺑﻴﻦ ّ‬

‫ﺷﺮ ﺁﮔﺎﻩ ﮔﺸﺖ ﺷﺎﻳﺪ ﺍﺯ ﺷﺠﺮﮤ ﺣﻴﺎﺕ ﺗﻨﺎﻭﻝ‬ ‫ﻧﻈﻴﺮ ﻣﺎ ﺷﺪ ﻭ ﺑﺨﻴﺮ ﻭ ّ‬

‫ﺍﻻﺑﺪ ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻭ ﺷﺠﺮﮤ ﺣﻴﺎﺗﺮﺍ ﺧﺪﺍ ﻣﺤﺎﻓﻈﻪ ﻧﻤﻮﺩ ‪ .‬ﺍﻳﻦ‬ ‫ﻧﻤﺎﻳﺪ ﻭ ﺍﻟﻰ ٔ‬

‫ﺣﮑﺎﻳﺖ ﺭﺍ ﺍﮔﺮ ﺑﻤﻌﻨﻰ ﻇﺎﻫﺮ ﻋﺒﺎﺭﺍﺕ ﻣﺼﻄﻠﺢ ﺑﻴﻦ ﻋﻮﺍﻡ ﮔﻴﺮﻳﻢ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ﺗﺼﻮﺭ ﺁﻥ ﻣﻌﺬﻭﺭ ﺯﻳﺮﺍ‬ ‫ﻏﺮﺍﺑﺖ ﺍﺳﺖ ﻭ ﻋﻘﻞ ﺩﺭ ﻗﺒﻮﻝ ﻭ ﺗﺼﺪﻳﻖ ﻭ‬ ‫ّ‬

‫ﭼﻨﻴﻦ ﺗﺮﺗﻴﺐ ﻭ ﺗﻔﺼﻴﻞ ﻭ ﺧﻄﺎﺏ ﻭ ﻋﺘﺎﺏ ﺍﺯ ﺷﺨﺺ ﻫﻮﺷﻤﻨﺪﻯ‬

‫ﺍﻟﻮﻫﻴﺘﻰ ﮐﻪ ﺍﻳﻦ ﮐﻮﻥ‬ ‫ﺍﻟﻮﻫﻴﺖ‬ ‫ﻣﺴﺘﺒﻌﺪ ﺍﺳﺖ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﺤﻀﺮﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻧﺎﻣﺘﻨﺎﻫﻰ ﺭﺍ ﺩﺭ ﺍﮐﻤﻞ ﺻﻮﺭﺕ ﺗﺮﺗﻴﺐ ﺩﺍﺩﻩ ﻭ ﺍﻳﻦ ﮐﺎﺋﻨﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻴﻪ ﺭﺍ‬ ‫ﮑﺮ ﻻﺯﻡ ﺍﮔﺮ ﻇﻮﺍﻫﺮ‬ ‫ﺩﺭ ﻧﻬﺎﻳﺖ ﻧﻈﻢ ﻭ ﺍﺗﻘﺎﻥ ﻭ ﮐﻤﺎﻝ ﺁﺭﺍﺳﺘﻪ ‪ .‬ﻗﺪﺭﻯ ﺗﻔ ّ‬

‫ﺍﻟﺒﺘﻪ ﻋﻤﻮﻡ ﻋﻘﻼ ﺍﻧﮑﺎﺭ ﮐﻨﻨﺪ‬ ‫ﺍﻳﻦ ﺣﮑﺎﻳﺘﺮﺍ ﺑﺸﺨﺺ ﻋﺎﻗﻠﻰ ﻧﺴﺒﺖ ﺩﻫﻨﺪ ّ‬

‫ﮐﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻭ ﻭﺿﻊ ﻳﻘﻴﻨﴼ ﺍﺯ ﺷﺨﺺ ﻋﺎﻗﻞ ﺻﺪﻭﺭ ﻧﻴﺎﺑﺪ ‪ .‬ﻟﻬﺬﺍ ﺍﻳﻦ‬

‫ﺟﻨﺖ ﺟﻤﻴﻌﴼ ﺭﻣﻮﺯ‬ ‫ﺣﻮﺍ ﻭ ﺗﻨﺎﻭﻝ ﺷﺠﺮﻩ ﻭ ﺧﺮﻭﺝ ﺍﺯ ّ‬ ‫ﺣﮑﺎﻳﺖ ﺁﺩﻡ ﻭ ّ‬ ‫ﮐﻠﻴﻪ ﻭ ﺗﺄﻭﻳﻞ ﺑﺪﻳﻌﻪ ﺩﺍﺭﺩ ﻭ ﺟﺰ‬ ‫ﻬﻴﻪ ﻭ ﻣﻌﺎﻧﻰ ّ ّ‬ ‫ﺍﺳﺖ ﻭ ﺍﺯ ﺍﺳﺮﺍﺭ ﺍﻟ ّ‬

‫ﻣﻘﺮﺑﻴﻦ ﺣﻀﺮﺕ ﺑﻰ ﻧﻴﺎﺯ ﻭﺍﻗﻒ ﺁﻥ ﺍﺳﺮﺍﺭ ﻧﻪ ‪ .‬ﻟﻬﺬﺍ ﺍﻳﻦ‬ ‫ﻣﺤﺮﻣﺎﻥ ﺭﺍﺯ ﻭ ّ‬ ‫ﻣﺘﻌﺪﺩﻩ ﺩﺍﺭﺩ ﻳﮏ ﻣﻌﻨﻰ ﺍﺯ ﻣﻌﺎﻧﻰ ﺁﻧﺮﺍ ﺑﻴﺎﻥ‬ ‫ﺁﻳﺎﺕ ﺗﻮﺭﺍﺕ ﻣﻌﺎﻧﻰ‬ ‫ّ‬

‫ﺣﻮﺍ ﻧﻔﺲ ﺁﺩﻡ‬ ‫ﮐﻨﻴﻢ ﻭ ﮔﻮﺋﻴﻢ ﻣﻘﺼﺪ ﺍﺯ ﺁﺩﻡ ﺭﻭﺡ ﺁﺩﻡ ﺍﺳﺖ ﻭ ﺍﺯ ّ‬ ‫ﺹ ‪٩٤‬‬

‫ﻬﻴﻪ ﮐﻪ ﺫﮐﺮ ﺍﻧﺎﺙ ﻣﻴﺸﻮﺩ ﻣﻘﺼﺪ‬ ‫ﺯﻳﺮﺍ ﺩﺭ ﺑﻌﻀﻰ ﻣﻮﺍﺿﻊ ﺍﺯ ﮐﺘﺐ ﺍﻟ ّ‬

‫ﺷﺮ ﻋﺎﻟﻢ ﻧﺎﺳﻮﺗﻴﺴﺖ ﺯﻳﺮﺍ‬ ‫ﻧﻔﺲ ﺍﻧﺴﺎﻧﻴﺴﺖ ‪ .‬ﻭ ﻣﻘﺼﺪ ﺍﺯ ﺷﺠﺮﮤ ﺧﻴﺮ ﻭ ّ‬

‫ﺍﻣﺎ ﺩﺭ ﻋﺎﻟﻢ‬ ‫ﺟﻬﺎﻥ ﺭﻭﺣﺎﻧﻰ ﺍﻟﻬﻰ ﺧﻴﺮ ﻣﺤﺾ ﺍﺳﺖ ﻭ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﺻﺮﻓﻪ ّ‬ ‫ّ‬ ‫ﻣﺘﻀﺎﺩﻩ ﻣﻮﺟﻮﺩ ‪ .‬ﻭ ﻣﻘﺼﺪ‬ ‫ﺷﺮ ﺣﻘﺎﻳﻖ‬ ‫ّ‬ ‫ﻧﺎﺳﻮﺗﻰ ﻧﻮﺭ ﻭ ﻇﻠﻤﺖ ﻭ ﺧﻴﺮ ﻭ ّ‬

‫ﺗﻌﻠﻖ ﺭﻭﺡ ﺑﻌﺎﻟﻢ ﻧﺎﺳﻮﺗﻰ ﺳﺒﺐ ﺷﺪ‬ ‫ﺗﻌﻠﻖ ﺑﻌﺎﻟﻢ ﻧﺎﺳﻮﺗﻴﺴﺖ ﺁﻥ ّ‬ ‫ﺍﺯ ﻣﺎﺭ ّ‬ ‫ﮐﻪ ﻧﻔﺲ ﻭ ﺭﻭﺡ ﺁﺩﻡ ﺭﺍ ﺍﺯ ﻋﺎﻟﻢ ﺍﻃﻼﻕ ﺑﻌﺎﻟﻢ ﺗﻘﻴﻴﺪ ﺩﻻﻟﺖ ﮐﺮﺩ ﻭ ﺍﺯ‬

‫ﻣﺘﻮﺟﻪ ﻧﻤﻮﺩ ﻭ ﭼﻮﻥ ﺭﻭﺡ ﻭ ﻧﻔﺲ ﺁﺩﻡ‬ ‫ﻣﻠﮑﻮﺕ ﺗﻮﺣﻴﺪ ﺑﻌﺎﻟﻢ ﻧﺎﺳﻮﺕ‬ ‫ّ‬

‫ﺟﻨﺖ ﺍﻃﻼﻕ ﺧﺎﺭﺝ ﮔﺸﺖ ﺩﺭ ﻋﺎﻟﻢ ﺗﻘﻴﻴﺪ‬ ‫ﺑﻌﺎﻟﻢ ﻧﺎﺳﻮﺕ ﻗﺪﻡ ﻧﻬﺎﺩ ﺍﺯ ّ‬ ‫ﻋﻠﻮ ﺗﻘﺪﻳﺲ ﺑﻮﺩ ﻭ ﺧﻴﺮ ﻣﺤﺾ ﺑﻌﺎﻟﻢ ﺧﻴﺮ ﻭ‬ ‫ﺍﻓﺘﺎﺩ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺩﺭ ّ‬

‫ﺷﺮ ﻗﺪﻡ ﻧﻬﺎﺩ ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﺠﺮﮤ ﺣﻴﺎﺕ ﺍﻋﻠﻰ ﺭﺗﺒﮥ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻣﻘﺎﻡ‬ ‫ّ‬

‫ﮐﻠﻰ ﻟﻬﺬﺍ ﺁﻥ ﻣﻘﺎﻡ ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪﻩ ﺗﺎ ﺩﺭ ﻇﻬﻮﺭ ﺍﺷﺮﻑ‬ ‫ﮐﻠﻤﺔ ﺍ‪ ‬ﺍﺳﺖ ﻭ ﻇﻬﻮﺭ ّ‬

‫ﮐﻠﻰ ﺁﻥ ﻣﻘﺎﻡ ﻇﺎﻫﺮ ﻭ ﻻﺋﺢ ﮔﺸﺖ ‪ .‬ﺯﻳﺮﺍ ﻣﻘﺎﻡ ﺁﺩﻡ ﻣﻦ ﺣﻴﺚ ﻇﻬﻮﺭ‬ ‫ﻣﻈﻬﺮ ّ‬ ‫ﻬﻴﻪ ﻣﻘﺎﻡ ﻧﻄﻔﻪ ﺑﻮﺩ ﻭ ﻣﻘﺎﻡ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﺗﺒﮥ ﺑﻠﻮﻍ‬ ‫ﻭ ﺑﺮﻭﺯ ﺑﮑﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﻧﻴﺮ ﺍﻋﻈﻢ ﺭﺗﺒﮥ ﮐﻤﺎﻝ ﺫﺍﺗﻰ ﻭ ﮐﻤﺎﻝ ﺻﻔﺎﺗﻰ ﺑﻮﺩ ‪ .‬ﺍﻳﻨﺴﺖ‬ ‫ﻭ ﺭﺷﺪ ﻭ ﻃﻠﻮﻉ ّ‬

‫ﺟﻨﺖ ﺍﻋﻠﻰ ﺷﺠﺮﮤ ﺣﻴﺎﺕ ﻋﺒﺎﺭﺕ ﺍﺯ ﻣﺮﮐﺰ ﺗﻘﺪﻳﺲ ﻣﺤﺾ ﻭ ﺗﻨﺰﻳﻪ‬ ‫ﮐﻪ ﺩﺭ ّ‬

‫ﮐﻠﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺍﺯ ﺩﻭﺭ ﺁﺩﻣﻰ ﺗﺎ ﺯﻣﺎﻥ ﺣﻀﺮﺕ‬ ‫ﺻﺮﻑ ﻳﻌﻨﻰ ﻣﻈﻬﺮ ّ‬

‫ﮐﻠﻴﮥ‬ ‫ﻣﺴﻴﺢ ﭼﻨﺪﺍﻥ ﺫﮐﺮﻯ ﺍﺯ ﺣﻴﺎﺕ‬ ‫ﻣﻠﮑﻮﺗﻴﻪ ﻧﺒﻮﺩ ‪ .‬ﺍﻳﻦ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ ﻭ ﮐﻤﺎﻻﺕ ّ ّ‬ ‫ّ‬

‫ﺷﺠﺮﮤ ﺣﻴﺎﺕ ﻣﻘﺎﻡ ﺣﻘﻴﻘﺖ ﻣﺴﻴﺢ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ ﻣﺴﻴﺤﻰ ﻏﺮﺱ ﮔﺸﺘﻪ‬ ‫ﻣﺰﻳﻦ ﺷﺪ ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﭼﻘﺪﺭ ﺍﻳﻦ ﻣﻌﻨﻰ‬ ‫ﻭ ﺑﺎﺛﻤﺎﺭ‬ ‫ﺍﺑﺪﻳﻪ ّ‬ ‫ّ‬

‫ﺗﻌﻠﻖ ﺑﻌﺎﻟﻢ ﻧﺎﺳﻮﺗﻰ‬ ‫ﻣﻄﺎﺑﻖ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﺭﻭﺡ ﻭ ﻧﻔﺲ ﺁﺩﻣﻰ ﭼﻮﻥ ّ‬

‫ﻳﺎﻓﺘﻨﺪ ﺍﺯ ﻋﺎﻟﻢ ﺍﻃﻼﻕ ﺑﻌﺎﻟﻢ ﺗﻘﻴﻴﺪ ﺁﻣﺪﻧﺪ ﺗﻨﺎﺳﻞ ﺑﻮﺟﻪ ﻣﺜﻠﻰ ﺗﺴﻠﺴﻞ‬ ‫ﺗﻌﻠﻖ ﺭﻭﺡ ﻭ ﻧﻔﺲ ﺑﻌﺎﻟﻢ ﻧﺎﺳﻮﺗﻰ ﮐﻪ ﮔﻨﺎﻩ ﺍﺳﺖ ﺩﺭ ﺳﻼﻟﮥ‬ ‫ﻳﺎﻓﺖ ﻭ ﺍﻳﻦ ّ‬

‫ﺍﻻﺑﺪ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﺁﺩﻡ ﻣﻮﺭﻭﺙ ﮔﺮﺩﻳﺪ ﻭ ﺁﻥ ّ‬ ‫ﺗﻌﻠﻖ ﻣﺎﺭﻯ ﺑﻮﺩ ﮐﻪ ﺍﻟﻰ ٔ‬

‫ﺗﻌﻠﻖ ﻧﺎﺳﻮﺗﻰ‬ ‫ﺿﺪﻳﺖ ﻣﺴﺘﻤﺮ ﻭ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ ﺯﻳﺮﺍ ّ‬ ‫ﺍﺭﻭﺍﺡ ﺳﻼﻟﮥ ﺁﺩﻡ ﻭ ﺁﻥ ّ ّ‬

‫ﺗﻘﻴﺪ ﻋﻴﻦ ﮔﻨﺎﻩ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﺩﻡ‬ ‫ﺗﻘﻴﺪ ﺍﺭﻭﺍﺡ ﮔﺮﺩﻳﺪﻩ ﻭ ﺍﻳﻦ ّ‬ ‫ﺳﺒﺐ ّ‬ ‫ﺹ ‪٩٥‬‬

‫ﺗﻌﻠﻖ ﺳﺒﺐ ﮔﺮﺩﻳﺪﻩ ﮐﻪ ﻧﻔﻮﺱ‬ ‫ﺳﺮﻳﺎﻥ ﺩﺭ ﺳﻼﻟﻪ ﻧﻤﻮﺩ ﭼﻪ ﮐﻪ ﺍﻳﻦ ّ‬

‫ﺍﺻﻠﻴﻪ ﻭ ﻣﻘﺎﻣﺎﺕ ﻋﺎﻟﻴﻪ ﺑﺎﺯ ﻣﺎﻧﺪﻧﺪ ‪ .‬ﻭ‬ ‫ﺭﻭﺣﺎﻧﻴﺖ‬ ‫ﺑﺴﺒﺐ ﺁﻥ ﺍﺯ ﺁﻥ‬ ‫ّ‬ ‫ّ‬

‫ﻧﻴﺮ ﺍﻋﻈﻢ ﻣﻨﺘﺸﺮ‬ ‫ﭼﻮﻥ ﻧﻔﺤﺎﺕ ﻗﺪﺱ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭ ﺍﻧﻮﺍﺭ ﺗﻘﺪﻳﺲ ّ‬

‫ﺗﻮﺟﻪ ﺑﮑﻠﻤﺔﺍ‪ ‬ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺳﺘﻔﺎﺿﻪ‬ ‫ﮔﺮﺩﻳﺪ ﺣﻘﺎﻳﻖ‬ ‫ﺑﺸﺮﻳﻪ ﻳﻌﻨﻰ ﻧﻔﻮﺳﻰ ﮐﻪ ّ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ‬ ‫ﺗﻌﻠﻖ ﻭ ﮔﻨﺎﻩ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻨﺪ ﻭ ﺑﺤﻴﺎﺕ‬ ‫ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﮐﺮﺩﻧﺪ ﺍﺯ ﺁﻥ ّ‬ ‫ّ‬

‫ﻓﺎﺋﺰ ﮔﺸﺘﻨﺪ ﻭ ﺍﺯ ﻗﻴﻮﺩ ﺗﻘﻴﻴﺪ ﺧﻼﺹ ﺷﺪﻩ ﺑﻌﺎﻟﻢ ﺍﻃﻼﻕ ﭘﻰ ﺑﺮﺩﻧﺪ ﻭ‬ ‫ﺍﺯ ﺭﺫﺍﺋﻞ ﻋﺎﻟﻢ ﻧﺎﺳﻮﺕ ﺑﺮﻯ ﮔﺮﺩﻳﺪﻧﺪ ﻭ ﺍﺯ ﻓﻀﺎﺋﻞ ﻋﺎﻟﻢ ﻣﻠﮑﻮﺕ‬

‫ﻣﺴﺘﻔﻴﺾ ﺷﺪﻧﺪ ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻌﻨﻰ ﺑﻴﺎﻧﻰ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻣﻦ ﺧﻮﻥ ﺧﻮﻳﺸﺮﺍ‬

‫ﺣﺘﻰ‬ ‫ﺑﺠﻬﺖ ﺣﻴﺎﺕ ﻋﺎﻟﻢ ﺍﻧﻔﺎﻕ ﻧﻤﻮﺩﻡ ﻳﻌﻨﻰ ﺟﻤﻴﻊ ﺑﻼﻳﺎ ﻭ ﻣﺤﻦ ﻭ ﺭﺯﺍﻳﺎ ّ‬

‫ﺗﻌﻠﻖ‬ ‫ﺷﻬﺎﺩﺕ ﮐﺒﺮﻯ ﺭﺍ ﺑﺠﻬﺖ ﺣﺼﻮﻝ ﺍﻳﻦ ﻣﻘﺼﺪ ﻭ ﻋﻔﻮ ﮔﻨﺎﻩ ﻳﻌﻨﻰ ﻗﻄﻊ ّ‬ ‫ﺍﺭﻭﺍﺡ ﺍﺯ ﻋﺎﻟﻢ ﻧﺎﺳﻮﺕ ﻭ ﺍﻧﺠﺬﺍﺏ ﺑﻌﺎﻟﻢ ﻻﻫﻮﺕ ﺍﺧﺘﻴﺎﺭ ﮐﺮﺩﻡ ﺗﺎ ﻧﻔﻮﺳﻰ‬

‫ﻣﺒﻌﻮﺙ ﺷﻮﻧﺪ ﮐﻪ ﺟﻮﻫﺮ ﻫﺪﻯ ﺷﻮﻧﺪ ﻭ ﻣﻈﺎﻫﺮ ﮐﻤﺎﻻﺕ ﺍﻋﻠﻰ ‪ .‬ﻣﻼﺣﻈﻪ‬ ‫ﺗﺼﻮﺭ ﺍﻫﻞ ﮐﺘﺎﺏ ﻣﻘﺼﺪ ﺍﻳﻦ ﻣﻌﻨﻰ ﻇﺎﻫﺮ ﻇﺎﻫﺮ‬ ‫ﻧﻤﺎﺋﻴﺪ ﺍﮔﺮ ﺑﺮ ﺣﺴﺐ‬ ‫ّ‬

‫ﺗﻘﺮﺏ ﺑﺸﺠﺮﮤ ﻣﻤﻨﻮﻋﻪ‬ ‫ﺑﺎﺷﺪ ﻇﻠﻢ ﻣﺤﺾ ﺍﺳﺖ ﻭ ﺟﺒﺮ ﺻﺮﻑ ‪ .‬ﺍﮔﺮ ﺁﺩﻡ ﺩﺭ ّ‬ ‫ﮔﻨﺎﻫﻰ ﻧﻤﻮﺩ ﺧﻠﻴﻞ ﺟﻠﻴﻞ ﺭﺍ ﭼﻪ ﺫﻧﺒﻰ ﻭ ﻣﻮﺳﺎﻯ ﮐﻠﻴﻢ ﺭﺍ ﭼﻪ ﺧﻄﺎﺋﻰ ﻧﻮﺡ‬

‫ﺻﺪﻳﻖ ﺭﺍ ﭼﻪ ﻃﻐﻴﺎﻧﻰ ﺍﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﭼﻪ‬ ‫ﻧﺒﻰ ﺭﺍ ﭼﻪ ﻋﺼﻴﺎﻧﻰ ﻳﻮﺳﻒ ّ‬ ‫ّ‬ ‫ﻓﺘﻮﺭﻯ ﻭ ﻳﺤﻴﺎﻯ ﺣﺼﻮﺭ ﺭﺍ ﭼﻪ ﻗﺼﻮﺭﻯ ؟ ﺁﻳﺎ ﺁﻥ ﻋﺪﺍﻟﺖ ﺍﻟﻬﻰ ﻗﺒﻮﻝ‬ ‫ﻧﻮﺭﺍﻧﻴﻪ ﺑﺠﻬﺖ ﮔﻨﺎﻩ ﺁﺩﻡ ﺩﺭ ﺟﺤﻴﻢ ﺍﻟﻴﻢ ﻣﺒﺘﻠﻰ ﮔﺮﺩﻧﺪ‬ ‫ﻧﻤﺎﻳﺪ ﮐﻪ ﺍﻳﻦ ﻣﻈﺎﻫﺮ‬ ‫ّ‬

‫ﺗﺎ ﺁﻧﮑﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺁﻳﺪ ﻭ ﻗﺮﺑﺎﻥ ﮔﺮﺩﺩ ﻭ ﺁﻧﺎﻥ ﺍﺯ ﻋﺬﺍﺏ ﺳﻌﻴﺮ‬

‫ﺗﺼﻮﺭ ﺍﺯ ﻫﺮ ﻗﻮﺍﻋﺪ ﻭ ﻗﻮﺍﻧﻴﻨﻰ ﺧﺎﺭﺝ ﺍﺳﺖ ﻭ ﺍﺑﺪﴽ‬ ‫ﻧﺠﺎﺕ ﻳﺎﺑﻨﺪ ؟ ﭼﻨﻴﻦ‬ ‫ّ‬ ‫ﻧﻔﺲ ﻫﻮﺷﻤﻨﺪﻯ ﻗﺒﻮﻝ ﻧﻨﻤﺎﻳﺪ ﺑﻠﮑﻪ ﻣﻘﺼﺪ ﭼﻨﺎﻧﺴﺖ ﮐﻪ ﺫﮐﺮ ﺷﺪ ﺁﺩﻡ‬

‫ﺗﻌﻠﻖ‬ ‫ﺣﻮﺍ ﻧﻔﺲ ﺁﺩﻡ ﻭ ﺷﺠﺮﻩ ﻋﺎﻟﻢ ﻧﺎﺳﻮﺕ ﻭ ﻣﺎﺭ ّ‬ ‫ﺭﻭﺡ ﺁﺩﻣﻰ ﺍﺳﺖ ﻭ ّ‬

‫ﺗﻌﻠﻖ ﮐﻪ ﮔﻨﺎﻩ ﺍﺳﺖ ﺳﺮﻳﺎﻥ ﺩﺭ ﺳﻼﻟﮥ ﺁﺩﻣﻰ ﻧﻤﻮﺩ ﻭ‬ ‫ﺑﻌﺎﻟﻢ ﻧﺎﺳﻮﺗﻰ ﺍﻳﻦ ّ‬

‫ﺗﻌﻠﻖ ﺑﻨﻔﺤﺎﺕ ﻗﺪﺱ ﻧﺠﺎﺕ ﺩﺍﺩ ﻭ ﺍﺯ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻧﻔﻮﺳﻰ ﺭﺍ ﺍﺯ ﺍﻳﻦ ّ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻤﺮﺍﺗﺐ‬ ‫ﺍﻳﻦ ﮔﻨﺎﻩ ﺧﻼﺹ ﮐﺮﺩ ‪ .‬ﻭ ﺍﻳﻦ ﮔﻨﺎﻩ ﺩﺭ ﺣﻀﺮﺕ ﺁﺩﻡ ّ‬

‫ﺹ ‪٩٦‬‬

‫ﺗﻌﻠﻖ ﻋﺎﻟﻢ ﻧﺎﺳﻮﺗﻰ‬ ‫ﮐﻠﻴﻪ ﺣﺎﺻﻞ ﻭﻟﻰ ّ‬ ‫ﺍﺳﺖ ﻫﺮ ﭼﻨﺪ ﺍﺯ ﺍﻳﻦ ّ‬ ‫ﺗﻌﻠﻖ ﻧﺘﺎﺋﺞ ّ ّ‬

‫ﺍﻻﺑﺮﺍﺭ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ّ‬ ‫ﺑﺘﻌﻠﻖ ﻋﺎﻟﻢ ﺭﻭﺣﺎﻧﻰ ﻻﻫﻮﺗﻰ ﮔﻨﺎﻩ ﺷﻤﺮﺩﻩ ﮔﺮﺩﺩ ﻭ ﺣﺴﻨﺎﺕ ٔ‬ ‫ّ‬

‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻘﻮﺍﻯ‬ ‫ﺳﻴﺌﺎﺕ‬ ‫ﺍﻟﻤﻘﺮﺑﻴﻦ ﺛﺎﺑﺖ ﺷﻮﺩ ﻣﺎﻧﻨﺪ ﻗﻮﺍﻯ ﺟﺴﻤﺎﻧﻰ ﮐﻪ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻗﻮﺕ ﺿﻌﻒ ﻣﺤﺾ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﺑﺂﻥ ّ‬ ‫ﻗﻮﺕ ّ‬ ‫ﺭﻭﺣﺎﻧﻰ ﻗﺎﺻﺮ ﺍﺳﺖ ﺑﻠﮑﻪ ﺍﻳﻦ ّ‬

‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻮﺟﻮﺩ ﻣﻠﮑﻮﺗﻰ ﻭ ﺣﻴﺎﺕ‬ ‫ﺷﻤﺮﺩﻩ ﮔﺮﺩﺩ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺣﻴﺎﺕ ﺟﺴﻤﺎﻧﻰ ّ‬ ‫ﺍﺑﺪﻯ ﻣﻤﺎﺕ ﺷﻤﺮﺩﻩ ﺷﻮﺩ ﭼﻨﺎﻧﮑﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺣﻴﺎﺕ ﺟﺴﻤﺎﻧﻴﺮﺍ ﻣﻤﺎﺕ‬

‫ﻧﺎﻣﻴﺪﻩ ﻭ ﻓﺮﻣﻮﺩ ﻣﺮﺩﮔﺎﻧﺮﺍ ﺑﮕﺬﺍﺭ ﺗﺎ ﻣﺮﺩﮔﺎﻥ ﺩﻓﻦ ﻧﻤﺎﻳﻨﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ‬

‫ﺁﻥ ﻧﻔﻮﺱ ﺣﻴﺎﺕ ﺟﺴﻤﺎﻧﻰ ﺩﺍﺷﺘﻨﺪ ﻭﻟﻰ ﺩﺭ ﻧﻈﺮ ﻣﺴﻴﺢ ﺁﻥ ﺣﻴﺎﺕ ﻣﻤﺎﺕ‬

‫ﺑﻮﺩ ‪ .‬ﺍﻳﻦ ﻳﮏ ﻣﻌﻨﻰ ﺍﺯ ﻣﻌﺎﻧﻰ ﺣﮑﺎﻳﺖ ﺣﻀﺮﺕ ﺁﺩﻡ ﺩﺭ ﺗﻮﺭﺍﺗﺴﺖ‬ ‫ﺍﻟﺴﻼﻡ ‪.‬‬ ‫ﺩﻳﮕﺮ ﺷﻤﺎ‬ ‫ّ‬ ‫ﺗﻔﮑﺮ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﺑﻤﻌﺎﻧﻰ ﺩﻳﮕﺮ ﭘﻰ ﺑﺮﻳﺪ ﻭ ّ‬ ‫‪ - ٣١‬ﻻ‬ ‫ﺳﺆﺍﻝ ﺍﺯ ﻟﻌﻦ ﺑﺮﻭﺡ ﺍﻟﻘﺪﺱ‬

‫ﺍﻣﺎ ﻣﻦ ﻗﺎﻝ ﻋﻠﻰ ﺭﻭﺡ‬ ‫" ﻭ ﻣﻦ ﻗﺎﻝ ﮐﻠﻤﺔ ﻋﻠﻰ ﺍﺑﻦ ﺍﻻﻧﺴﺎﻥ ﻳﻐﻔﺮ ﻟﻪ ﻭ ّ‬ ‫ﺍﻻﺗﻰ ")‪(١‬‬ ‫ﺍﻟﻘﺪﺱ ﻓﻠﻦ ﻳﻐﻔﺮ ﻟﻪ ﻻ ﻓﻰ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻭ ﻻ ﻓﻰ ٓ‬ ‫ﺟﻮﺍﺏ‬

‫ﻣﻈﻬﺮﻳﺖ ﺍﺳﺖ‬ ‫ﻬﻴﻪ ﺭﺍ ﺩﻭ ﻣﻘﺎﻡ ﻣﻌﻨﻮﻳﺴﺖ ﻳﮑﻰ‬ ‫ﺣﻘﺎﻳﻖ ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﮥ ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬ ‫ﮐﻪ ﺑﻤﻨﺰﻟﮥ ﮐﺮﮤ ﺷﻤﺲ ﺍﺳﺖ ﻭ ﻳﮑﻰ ﺟﻠﻮﻩ ﻭ ﻇﻬﻮﺭ ﺍﺳﺖ ﮐﻪ ﺑﻤﺜﺎﺑﮥ ﻧﻮﺭ‬

‫ﻬﻴﻪ ﺍﺳﺖ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ‪ .‬ﺯﻳﺮﺍ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫ﻭ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﻬﻴﻪ ﺑﻤﻨﺰﻟﮥ‬ ‫ﺭﺑﺎﻧﻴﻪ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬ ‫ﻬﻴﻪ ﻭ ﮐﻤﺎﻻﺕ ّ ّ‬ ‫ﻓﻴﻮﺿﺎﺕ ﺍﻟ ّ‬

‫ﺑﺎﺷﻌﮥ ﺳﺎﻃﻌﻪ ﺷﻤﺲ ﺍﺳﺖ ﻭ‬ ‫ﺷﻌﺎﻉ ﻭ ﺣﺮﺍﺭﺕ ﺁﻓﺘﺎﺑﺴﺖ ﻭ ﺷﻤﺲ‬ ‫ّ‬

‫ﻬﻴﻪ ﺩﺭ‬ ‫ﺍﺷﻌﮥ ﺳﺎﻃﻌﻪ ﻧﺒﻮﺩ ﺷﻤﺲ ﻧﺒﻮﺩ ‪ .‬ﺍﮔﺮ ﻇﻬﻮﺭ ﻭ ّ‬ ‫ﺍﮔﺮ ّ‬ ‫ﺗﺠﻠﻰ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬ ‫ﻣﺴﻴﺢ ﻧﺒﻮﺩ ﻳﺴﻮﻉ ﻣﺴﻴﺢ ﻧﺒﻮﺩ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻣﻈﻬﺮ ﺍﺳﺖ ﮐﻪ ﮐﻤﺎﻻﺕ‬

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‫)‪  (١‬ﺍﻧﺠﻴﻞ ﻣﺘّﻰ ﺍﺻﺤﺎﺡ ﺩﻭﺍﺯﺩﻫﻢ ﺁﻳﮥ ‪ ٣١‬ﻭ ‪٣٢‬‬ ‫ﺹ ‪٩٧‬‬

‫ﺭﺑﺎﻧﻴﻪ‬ ‫ﻬﻴﻪ ﺩﺭ ﺍﻭ ّ‬ ‫ﻬﻴﻪ ﻣﻈﺎﻫﺮﻧﺪ ﻭ ﮐﻤﺎﻻﺕ ّ ّ‬ ‫ﺗﺠﻠﻰ ﻓﺮﻣﻮﺩﻩ ‪ .‬ﺍﻧﺒﻴﺎﻯ ﺍﻟ ّ‬ ‫ﺍﻟ ّ‬

‫ﻇﺎﻫﺮ ﻳﻌﻨﻰ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ‪ .‬ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ ﻣﻈﻬﺮ ﺩﻭﺭﻯ ﺟﻮﻳﺪ ﺷﺎﻳﺪ‬

‫ﻬﻴﻪ‬ ‫ﻣﺘﻨﺒﻪ ﺷﻮﺩ ﺯﻳﺮﺍ ﻧﺸﻨﺎﺧﺘﻪ ﻭ ﻧﺪﺍﻧﺪ ﮐﻪ ﺁﻥ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬ ‫ّ‬

‫ﻬﻴﻪ ﮐﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ﺑﻴﺰﺍﺭ ﺑﺎﺷﺪ‬ ‫ﺍﻣﺎ ﺍﮔﺮ ﺍﺯ ﻧﻔﺲ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬ ‫ﺍﺳﺖ ‪ّ .‬‬

‫ﺧﻔﺎﺵ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻓﺘﺎﺏ ﺑﻴﺰﺍﺭ ﺍﻳﻦ ﺑﻴﺰﺍﺭﻯ‬ ‫ﺩﻟﻴﻞ ﺑﺮ ﺍﻳﻨﺴﺖ ﮐﻪ ّ‬

‫ﺍﺯ ﺍﻧﻮﺍﺭ ﭼﺎﺭﻩ ﻧﺪﺍﺭﺩ ﻭ ﺍﻳﻦ ﻋﻔﻮ ﻧﻤﻴﺸﻮﺩ ﻳﻌﻨﻰ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﮐﻪ ﺑﺨﺪﺍ‬

‫ﻧﺰﺩﻳﮏ ﺷﻮﺩ ‪ .‬ﺍﻳﻦ ﺳﺮﺍﺝ ﺳﺮﺍﺝ ﺍﺳﺖ ﺑﺴﺒﺐ ﺍﻳﻦ ﻧﻮﺭ ﺍﮔﺮ ﻧﻮﺭ ﻧﺒﻮﺩ‬

‫ﺳﺮﺍﺝ ﻧﺒﻮﺩ ﺣﺎﻝ ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ ﺍﻧﻮﺍﺭ ﺳﺮﺍﺝ ﺑﻴﺰﺍﺭ ﺷﻮﺩ ﮐﻮﺭ ﺍﺳﺖ ﻭ‬

‫ﻧﻮﺭ ﺭﺍ ﻧﺘﻮﺍﻧﺪ ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﻭ ﮐﻮﺭﻯ ﺳﺒﺐ ﻣﺤﺮﻭﻣﻰ ﺍﺑﺪﻯ ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ‬ ‫ﺍﺳﺖ ﮐﻪ ﻧﻔﻮﺱ ﺍﺳﺘﻔﺎﺿﻪ ﺍﺯ ﻓﻴﺾ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﮐﻨﻨﺪ ﮐﻪ ﺩﺭ ﻣﻈﺎﻫﺮ‬

‫ﺷﺨﺼﻴﺖ ﻣﻈﻬﺮ ‪ .‬ﭘﺲ ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ ﻓﻴﻮﺿﺎﺕ‬ ‫ﻬﻴﻪ ﻇﺎﻫﺮ ﺍﺳﺖ ﻧﻪ ﺍﺯ‬ ‫ّ‬ ‫ﺍﻟ ّ‬ ‫ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺘﻔﺎﺿﻪ ﻧﻨﻤﺎﻳﺪ ﺍﺯ ﻓﻴﺾ ﺍﻟﻬﻰ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪ ﻭ ﻧﻔﺲ‬

‫ﻣﺤﺮﻭﻣﻴﺖ ﻋﺪﻡ ﻣﻐﻔﺮﺗﺴﺖ ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺴﻴﺎﺭ ﻧﻔﻮﺳﻰ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﻤﻈﺎﻫﺮ‬ ‫ّ‬

‫ﻇﻬﻮﺭ ﻋﺪﺍﻭﺕ ﺩﺍﺷﺘﻨﺪ ﻭ ﻧﻤﻴﺪﺍﻧﺴﺘﻨﺪ ﮐﻪ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﺳﺖ ﺑﻌﺪ ﮐﻪ‬

‫ﺩﺍﻧﺴﺘﻨﺪ ﺩﻭﺳﺖ ﺷﺪﻧﺪ ﭘﺲ ﻋﺪﺍﻭﺕ ﺑﻤﻈﻬﺮ ﻇﻬﻮﺭ ﺳﺒﺐ ﻣﺤﺮﻭﻣّﻴﺖ‬ ‫ﺍﺑﺪﻳﻪ ﻧﺸﺪ ﺯﻳﺮﺍ ﺩﺷﻤﻦ ﺷﻤﻌﺪﺍﻥ ﺑﻮﺩ ﻭ ﻧﻤﻴﺪﺍﻧﺴﺖ ﮐﻪ ﻣﻈﻬﺮ ﺳﺮﺍﺝ‬ ‫ّ‬

‫ﻧﻮﺭﺍﻧﻰ ﺍﻟﻬﻴﺴﺖ ﺩﺷﻤﻦ ﻧﻮﺭ ﻧﺒﻮﺩ ﻭ ﭼﻮﻥ ﻣﻠﺘﻔﺖ ﺷﺪ ﮐﻪ ﺍﻳﻦ ﺷﻤﻌﺪﺍﻥ‬ ‫ﻣﻈﻬﺮ ﺍﻧﻮﺍﺭ ﺍﺳﺖ ﺩﻭﺳﺖ ﺣﻘﻴﻘﻰ ﮔﺸﺖ ‪ .‬ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﻭﺭﻯ‬

‫ﻣﺘﺬﮐﺮ ﮔﺮﺩﺩ‬ ‫ﻣﺘﻨﺒﻪ ﻭ‬ ‫ﺍﺯ ﺷﻤﻌﺪﺍﻥ ﺳﺒﺐ‬ ‫ّ‬ ‫ﻣﺤﺮﻭﻣﻴﺖ ﺍﺑﺪﻯ ﻧﻴﺴﺖ ﺷﺎﻳﺪ ّ‬ ‫ّ‬

‫ﺑﺪﻳﻪ ﺍﺳﺖ ﻭ ﭼﺎﺭﻩ ﻧﺪﺍﺭﺩ ‪.‬‬ ‫ﺮﻭﻣﻴﺖ ﺍ ّ‬ ‫ﻭﻟﻰ ﺩﺷﻤﻨﻰ ﻧﻮﺭ ﺳﺒﺐ ﻣﺤ ّ‬ ‫‪ - ٣٢‬ﻟﺐ‬ ‫ﻟﻤﺪﻋﻮﻭﻥ ﮐﺜﻴﺮﻭﻥ ﻭ ﺍﻟﻤﺨﺘﺎﺭﻭﻥ ﻗﻠﻴﻠﻮﻥ‬ ‫ﺍ‬ ‫ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﻋﻮﻭﻥ ﮐﺜﻴﺮﻭﻥ ﻭ ﺍﻟﻤﺨﺘﺎﺭﻭﻥ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ "‬ﺍﻟﻤﺪ ّ‬ ‫ﺹ ‪٩٨‬‬ ‫ﻳﺨﺘﺺ ﺑﺮﺣﻤﺘﻪ ﻣﻦ ﻳﺸﺎء " ‪ ،‬ﺍﻳﻦ ﺭﺍ ﭼﻪ ﺣﮑﻤﺘﺴﺖ ؟‬ ‫ﻗﻠﻴﻠﻮﻥ ")‪ (١‬ﻭ ﺩﺭ ﻗﺮﺁﻥ ﻣﻴﻔﺮﻣﺎﻳﺪ "‬ ‫ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﺟﺎﻣﻌﻴﺖ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﭼﻨﻴﻦ ﺍﻗﺘﻀﺎ ﻧﻤﺎﻳﺪ ﮐﻪ‬ ‫ﺑﺪﺍﻧﮑﻪ ﻧﻈﻢ ﻭ ﮐﻤﺎﻝ ﺩﺭ‬ ‫ّ‬

‫ﻣﻨﺤﻞ ﺑﺼﻮﺭﺕ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻰ ﮔﺮﺩﺩ ﻟﻬﺬﺍ ﻣﻮﺟﻮﺩﺍﺕ ﺩﺭ ﻳﮏ ﺭﺗﺒﻪ‬ ‫ﻭﺟﻮﺩ ‪،‬‬ ‫ّ‬ ‫ﻻﺑﺪ‬ ‫ﺗﺤﻘﻖ ﻧﻨﻤﺎﻳﻨﺪ‬ ‫ﻭ ﻳﮏ ﻣﻘﺎﻡ ﻭ ﻳﮏ ﻧﺤﻮ ﻭ ﻳﮏ ﺟﻨﺲ ﻭ ﻳﮏ ﻧﻮﻉ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺯ ﺗﻔﺎﻭﺕ ﻣﺮﺍﺗﺐ ﻭ ﺗﻤﺎﻳﺰ ﺻﻨﻮﻑ ﻭ ﺗﻌّﺪﺩ ﺍﺟﻨﺎﺱ ﻭ ﺍﻧﻮﺍﻉ ﺍﺳﺖ ﻳﻌﻨﻰ‬

‫ﻧﺎﭼﺎﺭ ﺍﺯ ﺭﺗﺒﮥ ﺟﻤﺎﺩ ﻭ ﺭﺗﺒﮥ ﻧﺒﺎﺕ ﻭ ﺭﺗﺒﮥ ﺣﻴﻮﺍﻥ ﻭ ﺭﺗﺒﮥ ﺍﻧﺴﺎﻧﺴﺖ‬

‫ﭼﻪ ﮐﻪ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺑﺎﻧﺴﺎﻥ ﺗﻨﻬﺎ ﺗﺮﺗﻴﺐ ﻭ ﺗﻨﻈﻴﻢ ﻭ ﺗﮑﻤﻴﻞ ﻧﻴﺎﺑﺪ ‪ .‬ﻭ‬

‫ﺑﻬﻤﭽﻨﻴﻦ ﺑﺤﻴﻮﺍﻥ ﻣﺤﺾ ﻳﺎ ﻧﺒﺎﺕ ﻣﺤﺾ ﻳﺎ ﺟﻤﺎﺩ ﻣﺤﺾ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﻨﻈﺮ‬ ‫ﻻﺑﺪ ﺍﺯ ﺗﻔﺎﻭﺕ‬ ‫ﺑﺪﻳﻊ ﻭ ﺗﺮﺗﻴﺐ ﻗﻮﻳﻢ ﻭ ﺗﺰﻳﻴﻦ ﻟﻄﻴﻒ ﺣﺎﺻﻞ ﻧﻨﻤﺎﻳﺪ‬ ‫ّ‬

‫ﻣﺮﺍﺗﺐ ﻭ ﻣﻘﺎﻣﺎﺕ ﻭ ﺍﺟﻨﺎﺱ ﻭ ﺍﻧﻮﺍﻉ ﺍﺳﺖ ﺗﺎ ﻭﺟﻮﺩ ﺩﺭ ﻧﻬﺎﻳﺖ‬

‫ﻣﺜﻼ ﺍﻳﻦ ﺷﺠﺮ ﺍﮔﺮ ﺑﺘﻤﺎﻣﻪ ﺛﻤﺮ ﮔﺮﺩﺩ ﮐﻤﺎﻝ ﻧﺒﺎﺗﻰ‬ ‫ﮐﻤﺎﻝ ﺟﻠﻮﻩ ﻓﺮﻣﺎﻳﺪ ‪.‬‬ ‫ً‬

‫ﺣﺎﺻﻞ ﻧﮕﺮﺩﺩ ﺑﻠﮑﻪ ﺑﺮﮒ ﻭ ﺷﮑﻮﻓﻪ ﻭ ﺑﺎﺭ ﺟﻤﻴﻊ ﻻﺯﻡ ﺗﺎ ﻧﺒﺎﺕ ﺩﺭ ﻧﻬﺎﻳﺖ‬

‫ﺯﻳﻨﺖ ﻭ ﮐﻤﺎﻝ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ ﺩﺭ ﻫﻴﮑﻞ ﺍﻧﺴﺎﻥ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ‬ ‫ﻻﺑﺪ ﺍﺯ ﺗﻔﺎﻭﺕ ﺍﻋﻀﺎ ﻭ ﺍﺟﺰﺍ ﻭ ﺍﺭﮐﺎﻧﺴﺖ ﺟﻤﺎﻝ ﻭ ﮐﻤﺎﻝ‬ ‫ﮐﻪ‬ ‫ّ‬

‫ﺣﺘﻰ ﻧﺎﺧﻦ ﻭ ﺷﻌﺮ ﺍﺳﺖ‬ ‫ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ﻣﻘﺘﻀﻰ ﻭﺟﻮﺩ ﺳﻤﻊ ﻭ ﺑﺼﺮ ﻭ ﻣﻐﺰ ّ‬

‫ﻣﺜﻼ‬ ‫ﺍﮔﺮ ﺳﺮﺍﭘﺎ ﻣﻐﺰ ﻭ ﻳﺎ ﭼﺸﻢ ﻭ ﻳﺎ ﮔﻮﺵ ﮔﺮﺩﺩ ﻋﻴﻦ ﻧﻘﺺ ﺍﺳﺖ ‪.‬‬ ‫ً‬ ‫ﻋﺪﻡ ﺯﻟﻒ ﻭ ﻣﮋﮔﺎﻥ ﻭ ﻋﺪﻡ ﻧﺎﺧﻦ ﻭ ﺩﻧﺪﺍﻥ ﻋﻴﻦ ﻧﻘﺺ ﺍﺳﺖ ﻭ ﻟﻮ‬

‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﭽﺸﻢ ﺑﻰ ﺍﺣﺴﺎﺱ ﻭ ﺣﮑﻢ ﺟﻤﺎﺩ ﻭ ﻧﺒﺎﺕ ﺩﺍﺭﻧﺪ ﻭ ﻟﮑﻦ ﻓﻘﺪ ﺁﻥ‬ ‫ّ‬ ‫ﺩﺭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﮑﺮﻭﻩ ﻭ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ‪ .‬ﻣﺎﺩﺍﻡ ﻣﺮﺍﺗﺐ‬

‫ﺾ ﭘﺲ ﺍﻧﺘﺨﺎﺏ‬ ‫ﻀﻬﺎ َ‬ ‫ﻓﻮﻕ َﺑْﻌ ٍ‬ ‫ﻣﻮﺟﻮﺩﺍﺕ ﻣﺨﺘﻠﻔﺴﺖ ﻭ ﻣﺘﻔﺎﻭﺕ َﺑْﻌ ُ‬

‫ﺑﻌﻀﻰ ﺍﺯ ﺍﺷﻴﺎ ﺑﺮﺗﺒﮥ ﺍﻋﻠﻰ ﻣﺜﻞ ﺍﻧﺴﺎﻥ ﻭ ﺗﺮﮎ ﺑﻌﻀﻰ ﺩﺭ ﺭﺗﺒﮥ ﺍﻭﺳﻂ‬ ‫ﺑﻤﺸﻴﺖ‬ ‫ﻣﺜﻞ ﻧﺒﺎﺕ ﻭ ﻭﺿﻊ ﺑﻌﻀﻰ ﺩﺭ ﺭﺗﺒﮥ ﺍﺩﻧﻰ ﻣﺜﻞ ﺟﻤﺎﺩ ﭼﻮﻥ‬ ‫ّ‬

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‫ﻻﻥ ﮐﺜﻴﺮﻳﻦ ﻳﺪﻋﻮﻥ‬ ‫ﻣﺘﻰ ﺍﺻﺤﺎﺡ ﺩﻭﺍﺯﺩﻫﻢ ﺁﻳﻪ ٴ ‪ّ ) ١٤‬‬ ‫)‪  (١‬ﺍﻧﺠﻴﻞ ّ‬ ‫ﻭ ﻗﻠﻴﻠﻴﻦ ﻳﻨﺘﺨﺒﻮﻥ (‬

‫ﺹ ‪٩٩‬‬

‫ﻭ ﺍﺭﺍﺩﮤ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ ﭘﺲ ﺗﺨﺼﻴﺺ ﺍﻧﺴﺎﻥ ﺑﺮﺗﺒﮥ ﺍﻋﻠﻰ ﺍﺯ ﻓﻀﻞ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﺗﺮﻗﻴﺎﺕ‬ ‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ ‪ .‬ﻭ ﺗﻔﺎﻭﺕ ﺑﻴﻦ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺍﺯ‬ ‫ﺣﻴﺜﻴﺖ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻠﮑﻮﺗﻴﻪ ﻧﻴﺰ ﺑﺎﻧﺘﺨﺎﺏ ﺣﻀﺮﺕ ﺭﺣﻤﻦ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻳﻤﺎﻥ ﮐﻪ‬ ‫ﻭ ﮐﻤﺎﻻﺕ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ ﺍﺳﺖ ﺍﺯ ﺁﺛﺎﺭ ﻓﻀﻞ ﺍﺳﺖ ﻧﻪ ﻧﺘﺎﺋﺞ ﻋﺪﻝ ﺷﻌﻠﮥ ﻧﺎﺭ‬ ‫ﺣﻴﺎﺕ‬ ‫ّ‬

‫ﺑﻘﻮﺕ ﺍﻧﺠﺬﺍﺏ ﺍﺳﺖ ﻧﻪ ﺑﺴﻌﻰ ﻭ ﮐﻮﺷﺶ ﺩﺭ ﺟﻬﺎﻥ ﺧﺎﮎ ﻭ‬ ‫ﻣﺤﺒﺖ ّ‬ ‫ّ‬ ‫ﺍﻃﻼﻉ ﻭ ﻋﻠﻢ ﻭ ﮐﻤﺎﻻﺕ ﺳﺎﺋﺮﻩ ﺣﺎﺻﻞ‬ ‫ﺁﺏ ﺑﻠﮑﻪ ﺑﺴﻌﻰ ﻭ ﺍﺟﺘﻬﺎﺩ ّ‬

‫ﺑﻘﻮﮤ ﺟﺎﺫﺑﻪ ﺩﺭ ﻭﺟﺪ ﻭ‬ ‫ﮔﺮﺩﺩ ﭘﺲ ﺑﺎﻳﺪ ﺍﻧﻮﺍﺭ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﺭﻭﺣﺮﺍ ّ‬

‫ﺍﻟﻤﺪﻋﻮﻭﻥ ﮐﺜﻴﺮﻭﻥ ﻭ ﺍﻟﻤﺨﺘﺎﺭﻭﻥ ﻗﻠﻴﻠﻮﻥ ‪.‬‬ ‫ﺣﺮﮐﺖ ﺁﺭﺩ ﻟﻬﺬﺍ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪‬‬ ‫ّ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﺩﺭ ﻣﺮﺍﺗﺐ ﻭ ﻣﻘﺎﻣﺎﺕ ﺧﻮﺩ ﻣﺬﻣﻮﻡ ﻭ ﻣﺤﮑﻮﻡ ﻭ‬ ‫ﺍﻣﺎ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺜﻼ ﺟﻤﺎﺩ ﺩﺭ ﺭﺗﺒﮥ ﺟﻤﺎﺩﻯ ﻭ ﺣﻴﻮﺍﻥ ﺩﺭ ﺭﺗﺒﮥ ﺣﻴﻮﺍﻧﻰ‬ ‫ﻣﺴﺆﻭﻝ ﻧﻴﺴﺘﻨﺪ ‪.‬‬ ‫ً‬

‫ﻭ ﻧﺒﺎﺕ ﺩﺭ ﺭﺗﺒﮥ ﻧﺒﺎﺗﻰ ﻣﻘﺒﻮﻟﻨﺪ ﻭﻟﻰ ﺩﺭ ﺁﻥ ﺭﺗﺒﮥ ﺧﻮﺩ ﺍﮔﺮ ﻧﺎﻗﺺ‬

‫ﻣﺎﻧﻨﺪ ﻣﺬﻣﻮﻡ ﮔﺮﺩﻧﺪ ﺑﻠﮑﻪ ﺁﻥ ﺭﺗﺒﻪ ﻋﻴﻦ ﮐﻤﺎﻝ ﺍﺳﺖ ‪ .‬ﻭ ﻟﮑﻦ ﺗﻔﺎﻭﺕ‬

‫ﺑﻴﻦ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﻳﮏ ﻗﺴﻢ ﺗﻔﺎﻭﺕ ﻣﻦ ﺣﻴﺚ ﺍﻟﻤﺮﺍﺗﺐ‬ ‫ﺣﻴﺜﻴﺖ‬ ‫ﺍﺳﺖ ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﻣﺬﻣﻮﻡ ﻧﻴﺴﺖ ﻭ ﻗﺴﻢ ﺩﻳﮕﺮ ﺗﻔﺎﻭﺕ ﺍﺯ‬ ‫ّ‬ ‫ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻧﺴﺖ ﻭ ﻋﺪﻡ ﺁﻥ ﻭ ﺁﻥ ﻣﺬﻣﻮﻡ ﺯﻳﺮﺍ ﺁﻥ ﻧﻔﺲ ﺑﻬﻮﻯ ﻭ‬

‫ﻫﻮﺱ ﺧﻮﻳﺶ ﻣﺒﺘﻠﻰ ﮔﺮﺩﻳﺪ ﺗﺎ ﺁﻧﮑﻪ ﺍﺯ ﭼﻨﻴﻦ ﻣﻮﻫﺒﺖ ﻣﺤﺮﻭﻡ ﺷﺪ ﻭ ﺍﺯ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻣﺄﻳﻮﺱ ﮔﺸﺖ ﻫﺮ ﭼﻨﺪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﺗﺒﮥ ﺧﻮﺩ‬ ‫ﻗﻮﮤ ﺟﺎﺫﺑﮥ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻤﺪﻭﺡ ﻭ ﻣﻘﺒﻮﻟﺴﺖ ﻭﻟﻰ ﭼﻮﻥ ﺍﺯ ﮐﻤﺎﻻﺕ ﺁﻥ ﺭﺗﺒﻪ ﻣﺤﺮﻭﻡ ﻟﻬﺬﺍ ﻣﻌﺪﻥ‬

‫ﻧﻘﺎﺋﺺ ﮔﺸﺘﻪ ﻭ ﺑﺎﻳﻦ ﺟﻬﺖ ﻣﺴﺆﻭﻝ ‪.‬‬ ‫‪ - ٣٣‬ﻟﺞ‬ ‫ﺳﺆﺍﻝ ﺍﺯ ﺭﺟﻌﺖ‬

‫ﺑﻴﺎﻧﻰ ﺍﺯ ﻣﺴﺄﻟﮥ ﺭﺟﻌﺖ ﻧﻤﺎﺋﻴﺪ‬ ‫ﺟﻮﺍﺏ‬ ‫ﻣﻔﺼﻞ ﻭ ﻣﺸﺮﻭﺡ ﻣﺮﻗﻮﻡ‬ ‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺍﻳﻘﺎﻥ ﺑﻴﺎﻥ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ‬ ‫ّ‬ ‫ﺹ ‪١٠٠‬‬

‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺑﺨﻮﺍﻧﻴﺪ ﺣﻘﻴﻘﺖ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﮔﺮﺩﺩ ‪ .‬ﭼﻮﻥ‬ ‫ﺣﺎﻝ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻳﺪ ﻣﺨﺘﺼﺮ ﺑﻴﺎﻧﻰ ﻧﻴﺰ ﻣﻴﺸﻮﺩ ‪ .‬ﻋﻨﻮﺍﻥ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺭﺍ ﺍﺯ‬ ‫ﺯﮐﺮﻳﺎ ﻇﺎﻫﺮ ﺷﺪ‬ ‫ﻣﺼﺮﺡ ﮐﻪ ﭼﻮﻥ ﻳﺤﻴﻰ ﺑﻦ‬ ‫ﺍﻧﺠﻴﻞ ﻧﻤﺎﺋﻴﻢ ﺩﺭ ﺍﻧﺠﻴﻞ‬ ‫ّ‬ ‫ّ‬

‫ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﻤﻠﮑﻮﺕ ﺍ‪ ‬ﺑﺸﺎﺭﺕ ﻣﻴﺪﺍﺩ ‪ ،‬ﺍﺯ ﺍﻭ ﭘﺮﺳﻴﺪﻧﺪ ﮐﻪ ﺗﻮ ﮐﻴﺴﺘﻰ‬ ‫ﺁﻳﺎ ﻣﺴﻴﺢ ﻣﻮﻋﻮﺩﻯ ؟ ﻓﺮﻣﻮﺩ‪ :‬ﻣﻦ ﻣﺴﻴﺢ ﻧﻴﺴﺘﻢ ‪ .‬ﭘﺲ ﺳﺆﺍﻝ ﮐﺮﺩﻧﺪ ‪ ،‬ﺁﻳﺎ ﺗﻮ‬

‫ﻣﺤﻘﻖ ﺷﺪ ﮐﻪ ﺣﻀﺮﺕ‬ ‫ﺍﻳﻠﻴﺎﺋﻰ ؟ ﮔﻔﺖ ‪ ‬ﻧﻴﺴﺘﻢ ‪ ‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﺛﺎﺑﺖ ﻭ‬ ‫ّ‬

‫ﺗﺠﻠﻰ ﺩﺭ ﺟﺒﻞ‬ ‫ﻳﺤﻴﻰ ﺑﻦ‬ ‫ﺯﮐﺮﻳﺎ ﺍﻳﻠﻴﺎﻯ ﻣﻌﻬﻮﺩ ﻧﻴﺴﺘﻨﺪ ﻭﻟﻰ ﺩﺭ ﻳﻮﻡ ّ‬ ‫ّ‬

‫ﺯﮐﺮﻳﺎ ﺍﻳﻠﻴﺎﻯ‬ ‫ﻃﺎﺑﻮﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻳﺤﻴﻰ ﺑﻦ‬ ‫ّ‬

‫ﻣﺮﻗﺲ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﭘﺲ‬ ‫ﻣﻮﻋﻮﺩ ﺑﻮﺩ ‪ .‬ﺩﺭ ﻓﺼﻞ ﻧﻬﻢ ﺁﻳﮥ ﻳﺎﺯﺩﻫﻢ ﺍﺯ ﺍﻧﺠﻴﻞ ُ‬ ‫ﺍﺯ ﺍﻭ ﺍﺳﺘﻔﺴﺎﺭ ﮐﺮﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ ﭼﺮﺍ ﮐﺎﺗﺒﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﺍﻟﻴﺎﺱ ﺑﺎﻳﺪ‬ ‫ﺍﻭﻝ ﻣﻴﺂﻳﺪ‬ ‫ﺍﻟﺒﺘﻪ ّ‬ ‫ﺍﻭﻝ ﺑﻴﺎﻳﺪ ﺍﻭ ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﺸﺎﻥ ﮔﻔﺖ ﮐﻪ ﺍﻟﻴﺎﺱ ّ‬ ‫ّ‬

‫ﻭ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺍﺻﻼﺡ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﭼﮕﻮﻧﻪ ﺩﺭ ﺑﺎﺭﮤ ﭘﺴﺮ ﺍﻧﺴﺎﻥ ﻣﮑﺘﻮﺑﺴﺖ‬ ‫ﮐﻪ ﻣﻴﺒﺎﻳﺪ ﺯﺣﻤﺖ ﺑﺴﻴﺎﺭ ﮐﺸﺪ ﻭ ﺣﻘﻴﺮ ﺷﻤﺮﺩﻩ ﺷﻮﺩ ﻟﮑﻦ ﺑﺸﻤﺎ ﻣﻴﮕﻮﻳﻢ‬

‫ﮐﻪ ﺍﻟﻴﺎﺱ ﻫﻢ ﺁﻣﺪ ﻭ ﺑﺎ ﻭﻯ ﺁﻧﭽﻪ ﺭﺍ ﺧﻮﺍﺳﺘﻨﺪ ﮐﺮﺩﻧﺪ "‪ .‬ﻭ ﺩﺭ ﺍﻧﺠﻴﻞ‬

‫ﻣﺘﻰ ﻓﺼﻞ ﻫﻔﺪﻫﻢ ﺁﻳﮥ ﺳﻴﺰﺩﻫﻢ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ ":‬ﺁﻧﮕﺎﻩ ﺷﺎﮔﺮﺩﺍﻥ ﺩﺭﻳﺎﻓﺘﻨﺪ‬ ‫ّ‬

‫ﻳﻮﺣﻨﺎﻯ‬ ‫ﮐﻪ ﺩﺭ ﺑﺎﺏ ﻳﺤﻴﺎﻯ ﺗﻌﻤﻴﺪ ﺩﻫﻨﺪﻩ ﺑﺎﻳﺸﺎﻥ ﺳﺨﻦ ﻣﻴﮕﻔﺖ "‪ .‬ﺣﺎﻝ ﺍﺯ‬ ‫ّ‬

‫ﻣﻌﻤﺪﺍﻥ ﭘﺮﺳﻴﺪﻧﺪ ﮐﻪ ﺁﻳﺎ ﺗﻮ ﺍﻳﻠﻴﺎ ﻫﺴﺘﻰ ﮔﻔﺖ ﻧﻴﺴﺘﻢ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺩﺭ‬ ‫ّ‬

‫ﻣﻌﻤﺪﺍﻥ ﻧﻔﺲ ﺍﻳﻠﻴﺎﻯ ﻣﻮﻋﻮﺩ ﺑﻮﺩ ﻭ ﻣﺴﻴﺢ‬ ‫ﺍﻧﺠﻴﻞ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﻳﻮﺣﻨﺎﻯ ّ‬ ‫ّ‬

‫ﻳﻮﺣﻨﺎ ﺣﻀﺮﺕ ﺍﻳﻠﻴﺎ ﺑﻮﺩ ﭼﺮﺍ‬ ‫ﻧﻴﺰ ﺗﺼﺮﻳﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ ‪ .‬ﭘﺲ ﺍﮔﺮ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﻓﺮﻣﻮﺩ ﻣﻦ ﺍﻳﻠﻴﺎ ﻧﻴﺴﺘﻢ ﻭ ﺍﮔﺮ ﺍﻳﻠﻴﺎ ﻧﺒﻮﺩ ﭼﮕﻮﻧﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﺑﺸﺨﺼﻴﺖ ﻧﻴﺴﺖ ﻧﻈﺮ ﺑﺤﻘﻴﻘﺖ‬ ‫ﮐﻪ ﺍﻭ ﺍﻳﻠﻴﺎ ﺑﻮﺩ ؟ ﭘﺲ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻈﺮ‬ ‫ّ‬

‫ﮐﻤﺎﻻﺗﺴﺖ ﻳﻌﻨﻰ ﺁﻥ ﮐﻤﺎﻻﺗﻰ ﮐﻪ ﺩﺭ ﺣﻀﺮﺕ ﺍﻳﻠﻴﺎ ﺑﻮﺩ ﺁﻥ ﮐﻤﺎﻻﺕ ﺑﻌﻴﻨﻪ‬

‫ﻳﻮﺣﻨﺎﻯ‬ ‫ﺗﺤﻘﻖ ﺩﺍﺷﺖ ﭘﺲ ﺣﻀﺮﺕ ﺍﻳﻠﻴﺎﻯ ﻣﻮﻋﻮﺩ‬ ‫ﻣﻌﻤﺪﺍﻥ‬ ‫ﺩﺭ‬ ‫ّ‬ ‫ّ‬ ‫ﻳﻮﺣﻨﺎﻯ ّ‬ ‫ّ‬

‫ﻣﺜﻼ ﭘﺎﺭﺳﺎﻝ‬ ‫ﻣﻌﻤﺪﺍﻥ ﺑﻮﺩ ﺍﻳﻨﺠﺎ ﻧﻈﺮ ﺑﺬﺍﺕ ﻧﻴﺴﺖ ﻧﻈﺮ ﺑﺼﻔﺎﺗﺴﺖ ‪.‬‬ ‫ً‬ ‫ّ‬

‫ﮔﻠﻰ ﺑﻮﺩ ﺍﻣﺴﺎﻝ ﻫﻢ ﮔﻞ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﻦ ﻣﻴﮕﻮﻳﻢ ﮔﻞ ﭘﺎﺭﺳﺎﻝ ﺑﺎﺯ ﺁﻣﺪ‬ ‫ﺹ ‪١٠١‬‬

‫ﺑﺸﺨﺼﻴﺖ ﺧﻮﻳﺶ ﺑﻌﻴﻨﻪ ﺁﻣﺪﻩ‬ ‫ﺣﺎﻝ ﻣﻘﺼﺪﻡ ﻧﻴﺴﺖ ﮐﻪ ﻧﻔﺲ ﺁﻥ ﮔﻞ‬ ‫ّ‬ ‫ﺍﻣﺎ ﭼﻮﻥ ﺍﻳﻦ ﮔﻞ ﺑﺼﻔﺎﺕ ﺁﻥ ﮔﻞ ﭘﺎﺭﺳﺎﻝ ﺍﺳﺖ ﻳﻌﻨﻰ ﺑﻬﻤﺎﻥ‬ ‫ﺍﺳﺖ ّ‬

‫ﺭﺍﺋﺤﻪ ﻭ ﻟﻄﺎﻓﺖ ﻭ ﺭﻧﮓ ﻭ ﺷﮑﻞ ﺍﺳﺖ ﻟﺬﺍ ﻣﻴﮕﻮﻳﻨﺪ ﮔﻞ ﭘﺎﺭﺳﺎﻝ ﺁﻣﺪﻩ‬

‫ﻭ ﺍﻳﻦ ﮔﻞ ﺁﻥ ﮔﻞ ﺍﺳﺖ ‪ .‬ﺑﻬﺎﺭ ﻣﻴﺂﻳﺪ ﻣﻴﮕﻮﺋﻴﻢ ﺑﺎﺯ ﺑﻬﺎﺭ ﭘﺎﺭﺳﺎﻝ ﺁﻣﺪ‬ ‫ﺑﺠﻬﺖ ﺁﻧﮑﻪ ﺁﻧﭽﻪ ﮐﻪ ﺩﺭ ﺑﻬﺎﺭ ﭘﺎﺭﺳﺎﻝ ﺑﻮﺩ ﺩﺭ ﺍﻳﻦ ﺑﻬﺎﺭ ﻧﻴﺰ ﻣﻮﺟﻮﺩ‬

‫ﺍﻳﻨﺴﺖ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﺎﻥ ﺍﻧﺒﻴﺎﻯ ﺳﻠﻒ ﻭﺍﻗﻊ‬

‫ﺟﻤﻴﻊ ﺭﺍ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ‪ .‬ﻭ ﺑﻴﺎﻥ ﺩﻳﮕﺮ ﻧﻤﺎﺋﻴﻢ ﺩﺍﻧﻪ ﺍﻯ ﺳﺎﻝ ﮔﺬﺷﺘﻪ ﮐﺎﺷﺘﻪ‬

‫ﺷﺪ ﺷﺎﺧﻪ ﻭ ﺑﺮﮒ ﭘﻴﺪﺍ ﺷﺪ ﺷﮑﻮﻓﻪ ﻭ ﺛﻤﺮ ﻫﻮﻳﺪﺍ ﮔﺸﺖ ﻧﻬﺎﻳﺖ ﺑﺎﺯ ﺩﺍﻧﻪ‬

‫ﺷﺪ ﺍﻳﻦ ﺩﺍﻧﮥ ﺛﺎﻧﻰ ﭼﻮﻥ ﮐﺸﺘﻪ ﮔﺮﺩﺩ ﺷﺠﺮ ﺭﻭﻳﺪ ﺑﺎﺯ ﺁﻥ ﻭﺭﻕ ﺁﻥ‬

‫ﺷﮑﻮﻓﻪ ﺁﻥ ﺷﺎﺧﻪ ﻭ ﺁﻥ ﺛﻤﺮ ﻋﻮﺩ ﻭ ﺭﺟﻌﺖ ﻧﻤﺎﻳﺪ ﻭ ﺁﻥ ﺷﺠﺮ ﻇﺎﻫﺮ ﺷﻮﺩ‬ ‫ﺍﻭﻝ ﺩﺍﻧﻪ ﺁﺧﺮ ﻫﻢ ﺩﺍﻧﻪ ﮔﻮﺋﻴﻢ ﮐﻪ ﺩﺍﻧﻪ ﺭﺟﻮﻉ ﮐﺮﺩﻩ ﭼﻮﻥ ﻧﻈﺮ‬ ‫ﭼﻮﻥ ّ‬

‫ﻣﺎﺩﮤ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻧﻈﺮ ﺑﺸﮑﻮﻓﻪ ﻭ ﺑﺮﮒ‬ ‫ﺑﻤﺎﺩﮤ ﺷﺠﺮ ﻧﻤﺎﺋﻴﻢ ﺍﻳﻦ ّ‬ ‫ّ‬

‫ﻭ ﺛﻤﺮ ﻧﻤﺎﺋﻴﻢ ﻫﻤﺎﻥ ﺭﺍﺋﺤﻪ ﻭ ﻃﻌﻢ ﻭ ﻟﻄﺎﻓﺖ ﺣﺎﺻﻞ ﺍﺳﺖ ﭘﺲ ﺁﻥ ﮐﻤﺎﻝ‬

‫ﺷﺠﺮﻯ ﺩﻭﺑﺎﺭﻩ ﻋﻮﺩ ﻧﻤﻮﺩ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ ﭼﻮﻥ ﻧﻈﺮ ﺑﺸﺨﺺ ﮐﻨﻴﻢ ﺷﺨﺺ ﺩﻳﮕﺮ‬ ‫ﻭ ﭼﻮﻥ ﻧﻈﺮ ﺑﺼﻔﺎﺕ ﻭ ﮐﻤﺎﻝ ﮐﻨﻴﻢ ﻫﻤﺎﻥ ﺻﻔﺎﺕ ﻭ ﮐﻤﺎﻝ ﻋﻮﺩ‬ ‫ﻧﻤﻮﺩﻩ ‪ .‬ﭘﺲ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻓﺮﻣﻮﺩ ﺍﻳﻦ ﺍﻳﻠﻴﺎﺳﺖ ﻳﻌﻨﻰ ﺍﻳﻦ ﺷﺨﺺ‬ ‫ﻣﻈﻬﺮ ﻓﻴﺾ ﻭ ﮐﻤﺎﻻﺕ ﻭ ﺍﺧﻼﻕ ﻭ ﺻﻔﺎﺕ ﻭ ﻓﻴﻮﺿﺎﺕ ﺍﻳﻠﻴﺎﺳﺖ ﻭ‬

‫ﻣﻌﻤﺪﺍﻥ ﮔﻔﺖ ﻣﻦ ﺍﻳﻠﻴﺎ ﻧﻴﺴﺘﻢ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻧﻈﺮ ﺑﺼﻔﺎﺕ ﻭ‬ ‫ﻳﻮﺣﻨﺎﻯ ّ‬ ‫ّ‬ ‫ﺑﻤﺎﺩﻩ ﻭ‬ ‫ﻳﻮﺣﻨﺎ ﻧﻈﺮ‬ ‫ﮐﻤﺎﻻﺕ ﻭ ﺍﺧﻼﻕ ﻭ ﻓﻴﻮﺿﺎﺕ ﻫﺮ ﺩﻭ ﺩﺍﺷﺘﻨﺪ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺷﺨﺼﻴﺖ ﺧﻮﻳﺶ ﺩﺍﺷﺖ ‪ .‬ﻣﺜﻞ ﺍﻳﻦ ﭼﺮﺍﻍ ﺣﺎﺿﺮ ﺷﺐ ﭘﻴﺶ ﺑﻮﺩﻩ ﻭ‬ ‫ّ‬ ‫ﺍﻣﺸﺐ ﻧﻴﺰ ﺭﻭﺷﻦ ﻭ ﺷﺐ ﺁﻳﻨﺪﻩ ﺍﻳﻀﴼ ﻻﻣﻊ ﮔﻮﺋﻴﻢ ﮐﻪ ﭼﺮﺍﻍ ﺍﻣﺸﺐ‬

‫ﻫﻤﺎﻥ ﺳﺮﺍﺝ ﺩﻳﺸﺐ ﺍﺳﺖ ﻭ ﺁﻥ ﭼﺮﺍﻍ ﺭﺟﻮﻉ ﮐﺮﺩﻩ ﻣﻘﺼﺪ ﻧﻮﺭ ﺍﺳﺖ‬

‫ﻧﻪ ﺭﻭﻏﻦ ﻭ ﻓﺘﻴﻞ ﻭ ﺷﻤﻌﺪﺍﻥ ﻭ ﺍﻳﻦ ﺗﻔﺎﺻﻴﻞ ﺩﺭ ﺭﺳﺎﻟﮥ ﺍﻳﻘﺎﻥ‬ ‫ﻣﻔﺼﻞ ‪.‬‬ ‫ﻣﺸﺮﻭﺡ ﻭ‬ ‫ّ‬ ‫ﺹ ‪١٠٢‬‬

‫‪ - ٣٤‬ﻟﺪ‬

‫ﺍﻟﺼﺨﺮﺓ ﻭ ﻋﻠﻴﮏ ﺍ ‪‬ﺑﻨﻰ ﮐﻨﻴﺴﺘﻰ‬ ‫ﺗﻔﺴﻴﺮ ﺁﻳﮥ ﺍ ‪‬ﻧﺖ ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﻣﺘﻰ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺑﻪ ﺑﻄﺮﺱ ﮐﻪ ﺗﻮﺋﻰ ﺻﺨﺮﻩ ﻭ ﺑﺮ ﺍﻳﻦ ﺻﺨﺮﻩ‬ ‫ﺩﺭ ﺍﻧﺠﻴﻞ ّ‬ ‫ﮐﻨﻴﺴﻪﺍﻡ ﺭﺍ ﺑﻨﻴﺎﻥ ﻣﻴﻨﻤﺎﻳﻢ )‪(١‬‬ ‫ﺟﻮﺍﺏ‬

‫ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺴﻴﺢ ﺗﺼﺪﻳﻖ ﻗﻮﻝ ﺑﻄﺮﺱ ﺍﺳﺖ ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﮔﻔﺖ‬ ‫ﺍﻋﺘﻘﺎﺩ ﻣﻦ ﺍﻳﻨﺴﺖ ﮐﻪ ﺗﻮ ﺍﺑﻦ ﺍ‪ ‬ﺣﻰ ﻫﺴﺘﻰ ﺑﻌﺪ ﺣﻀﺮﺕ ﺩﺭ ﺟﻮﺍﺏ‬ ‫ّ‬ ‫ﮐﻴﻔﺎ ﺩﺭ ﻟﻐﺖ ﻋﺒﺮﻯ ﺑﻤﻌﻨﻰ‬ ‫ﮐﻴﻔﺎ ﻫﺴﺘﻰ ﭼﻮﻥ ﻣﻌﻨﻰ َ ْ‬ ‫ﻓﺮﻣﻮﺩ ﮐﻪ ﺗﻮ َ ْ‬

‫ﺻﺨﺮﻩ ﺍﺳﺖ ﻭ ﺑﺮ ﺍﻳﻦ ﺻﺨﺮﻩ ﺑﻨﻴﺎﻥ ﮐﻠﻴﺴﺎﻯ ﺧﻮﺩ ﻧﻤﺎﻳﻢ ‪ .‬ﭼﻮﻥ ﺩﻳﮕﺮﺍﻥ‬ ‫ﺩﺭ ﺟﻮﺍﺏ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﮔﻔﺘﻨﺪ ﺍﻳﻠﻴﺎﺋﻰ ﻭ ﺑﻌﻀﻰ ﮔﻔﺘﻨﺪ ﻳﺤﻴﺎﻯ ﺗﻌﻤﻴﺪ‬

‫ﺩﻫﻨﺪﻩ ﺍﻯ ﻭ ﺑﻌﻀﻰ ﺍﺭﻣﻴﺎ ﻳﺎ ﻳﮑﻰ ﺍﺯ ﺍﻧﺒﻴﺎ ﺣﻀﺮﺕ ﺧﻮﺍﺳﺖ ﮐﻪ ﺑﮑﻨﺎﻳﻪ ﻭ‬

‫ﺍﺷﺎﺭﻩ ﺗﺼﺪﻳﻖ ﺑﻴﺎﻥ ﺑﻄﺮﺱ ﻓﺮﻣﺎﻳﺪ ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺑﻤﻨﺎﺳﺒﺖ ﺍﻳﻨﮑﻪ ﺍﺳﻤﺶ‬

‫ﺍﻟﺼﺨﺮﺓ ﻭ ﻋﻠﻴﮏ ﺍ ‪‬ﺑﻨﻰ ﮐﻨﻴﺴﺘﻰ ‪ ،‬ﻳﻌﻨﻰ ﺍﻳﻦ‬ ‫ﺻﺨﺮﻩ ﺑﻮﺩ ﻓﺮﻣﻮﺩﻧﺪ ‪ ‬ﺍ ‪‬ﻧﺖ ّ‬ ‫ﻋﻘﺎﻳﺪ ﺗﻮ ﮐﻪ ﻣﺴﻴﺢ ﺍﺑﻦ ﺍ‪ ‬ﺣﻰ ﺍﺳﺖ ﺍﺳﺎﺱ ﺩﻳﻦ ﺍ‪ ‬ﻣﻴﺸﻮﺩ ﻭ ﺑﺮ‬ ‫ّ‬ ‫ﺍﻳﻦ ﻋﻘﺎﻳﺪ ﺍﺳﺎﺱ ﮐﻨﻴﺴﺔ ﺍ‪ ‬ﮐﻪ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﺍﺳﺖ ﻭﺿﻊ ﺧﻮﺍﻫﺪ‬

‫ﻣﺴﻠﻢ ﻧﻴﺴﺖ‬ ‫ﮔﺸﺖ ‪ .‬ﻭ ﻭﺟﻮﺩ ﻗﺒﺮ ﺑﻄﺮﺱ ﺩﺭ‬ ‫ﺭﻭﻣﻴﻪ ﻧﻴﺰ ﻣﺸﮑﻮﮎ ﺍﺳﺖ ّ‬ ‫ّ‬

‫ﺑﻌﻀﻴﻬﺎ ﮔﻮﻳﻨﺪ ﮐﻪ ﺩﺭ ﺍﻧﻄﺎﮐﻴﻪ ﺍﺳﺖ ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﺍﻋﻤﺎﻝ ﺑﻌﻀﻰ‬

‫ﺍﺯ ﭘﺎﭘﻬﺎ ﺭﺍ ﺑﺸﺮﻳﻌﺖ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺗﻄﺒﻴﻖ ﮐﻨﻴﻢ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﮔﺮﺳﻨﻪ‬

‫ﺑﺮﻳﻪ ﮔﻴﺎﻩ ﻣﻴﺨﻮﺭﺩﻧﺪ ﻭ ﺭﺍﺿﻰ ﺑﺮ ﺍﻳﻦ ﻧﺸﺪﻧﺪ ﮐﻪ ﺧﺎﻃﺮ‬ ‫ﻭ ﺑﺮﻫﻨﻪ ﺩﺭ ﺍﻳﻦ ّ ّ‬

‫ﻣﺮﺻﻊ ﻧﺸﻴﻨﺪ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﻋﻈﻤﺖ‬ ‫ﮐﺴﻰ ﺁﺯﺭﺩﻩ ﺷﻮﺩ ﭘﺎﭖ ﺩﺭ ﮐﺎﻟﺴﮑﮥ ّ‬

‫ﺑﺠﻤﻴﻊ ﻟﺬﺍﺋﺬ ﻭ ﺷﻬﻮﺍﺕ ﻭﻗﺖ ﮔﺬﺭﺍﻧﺪ ﮐﻪ ﻣﻠﻮﮐﺮﺍ ﭼﻨﻴﻦ ﻧﻌﻤﺖ ﻭ ﺧﻮﺩ‬

‫ﻣﻴﺴﺮ ﻧﻪ ﻣﺴﻴﺢ ﺧﺎﻃﺮ ﻧﻔﺴﻰ ﺭﺍ ﺁﺯﺭﺩﻩ ﻧﮑﺮﺩ ﻭﻟﻰ ﺑﻌﻀﻰ ﺍﺯ ﭘﺎﭘﻬﺎ‬ ‫ﭘﺮﺳﺘﻰ ّ‬

‫______________________________________________‬ ‫)‪  (١‬ﺍﻧﺠﻴﻞ ﻣّﺘﻰ ﺍﺻﺤﺎﺡ ﺷﺎﻧﺰﺩﻫﻢ ﺁﻳﮥ ‪ ١٦‬ﻭ ‪١٨‬‬

‫ﺹ ‪١٠٣‬‬

‫ﻧﻔﻮﺱ ﮐﺜﻴﺮﮤ ﺑﻰ ﮔﻨﺎﻩ ﺭﺍ ﮐﺸﺘﻨﺪ ‪ .‬ﺑﺘﺎﺭﻳﺦ ﻣﺮﺍﺟﻌﻪ ﮐﻨﻴﺪ ﮐﻪ ﻣﺤﺾ ﺣﮑﻮﻣﺖ‬

‫ﺩﻧﻴﻮﻯ ﭘﺎﭘﻬﺎ ﭼﻘﺪﺭ ﺧﻮﻧﻬﺎ ﺭﺍ ﺭﻳﺨﺘﻨﺪ ﻭ ﺑﺠﻬﺖ ﻋﺪﻡ ﻣﻮﺍﻓﻘﺖ ﺭﺃﻯ‬ ‫ﻫﺰﺍﺭﺍﻥ ﺧﺎﺩﻣﺎﻥ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﻫﻞ ﻣﻌﺎﺭﻓﺮﺍ ﮐﻪ ﮐﺸﻒ ﺍﺳﺮﺍﺭ ﮐﺎﺋﻨﺎﺕ‬

‫ﮐﺮﺩﻧﺪ ﺯﺟﺮ ﮐﺮﺩﻧﺪ ﺣﺒﺲ ﻭ ﻣﺤﻮ ﻧﻤﻮﺩﻧﺪ ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ ﻣﻌﺎﺭﺿﮥ‬

‫ﺑﺤﻘﻴﻘﺖ ﻧﻤﻮﺩﻧﺪ ﻭ ﻭﺻﺎﻳﺎﻯ ﻣﺴﻴﺢ ﺭﺍ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺍﻃﻮﺍﺭ‬

‫ﺗﺠﺴﺲ ﻓﺮﻣﺎﺋﻴﺪ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﻫﻴﭻ ﻣﺸﺎﺑﻬﺘﻰ ﻣﻴﺎﻧﮥ‬ ‫ﭘﺎﭘﻬﺎ ﺭﺍ‬ ‫ّ‬

‫ﻭﺻﺎﻳﺎﻯ ﻣﺴﻴﺢ ﻭ ﺍﻃﻮﺍﺭ ﺣﮑﻮﻣﺖ ﭘﺎﭖ ﻣﺸﺎﻫﺪﻩ ﻣﻴﺸﻮﺩ ؟ ﻣﺎ ﺧﻮﺵ ﻧﺪﺍﺭﻳﻢ‬ ‫ﻣﺬﻣﺖ ﻧﻔﻮﺱ ﻧﻤﺎﺋﻴﻢ ﻭ ّﺍﻻ ﺻﻔﺤﺎﺕ ﺗﺎﺭﻳﺦ ﻭﺍﺗﻴﮑﺎﻥ ﺑﺴﻴﺎﺭ ﻋﺠﻴﺐ‬ ‫ﮐﻪ ّ‬

‫ﺍﺳﺖ ‪ .‬ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﻭﺻﺎﻳﺎﻯ ﻣﺴﻴﺢ ﭼﻴﺰ ﺩﻳﮕﺮ ﻭ ﺍﻃﻮﺍﺭ ﺣﮑﻮﻣﺖ‬

‫ﭘﺎﭖ ﭼﻴﺰ ﺩﻳﮕﺮ ﺍﺑﺪﴽ ﺑﺎ ﻫﻢ ﻣﻄﺎﺑﻖ ﻧﻴﺴﺖ ﺑﺒﻴﻨﻴﺪ ﮐﻪ ﭼﻘﺪﺭ ﺍﺯ‬

‫ﮐﻞ ﺑﻔﺘﻮﺍﻯ ﭘﺎﭖ ﺑﻮﺩ ﭼﻪ ﻇﻠﻤﻬﺎ ﻭ ﺳﺘﻤﻬﺎ ﺭﻭﺍ‬ ‫ﭘﺮﻭﺗﺴﺘﺎﻧﻬﺎ ﺭﺍ ﮐﺸﺘﻨﺪ ﻭ ّ‬

‫ﻃﻴﺒﮥ ﻣﺴﻴﺢ ﺍﺯ ﺍﻳﻦ‬ ‫ﺩﺍﺷﺘﻨﺪ ﭼﻪ ﺷﮑﻨﺠﻪ ﻭ ﻋﻘﻮﺑﺘﻬﺎ ﻧﻤﻮﺩﻧﺪ ‪ .‬ﺁﻳﺎ ﻫﻴﭻ ﺭﺍﺋﺤﮥ ّ‬

‫ﺍﻋﻤﺎﻝ ﺍﺳﺘﺸﻤﺎﻡ ﻣﻴﺸﻮﺩ ؟ ﻻ ﻭ ﺍ‪  ‬ﺍﻳﻨﻬﺎ ﺍﻃﺎﻋﺖ ﻣﺴﻴﺢ ﺭﺍ ﻧﮑﺮﺩﻧﺪ ﺑﻠﮑﻪ ﺍﻳﻦ‬

‫ﻣﻘﺪﺳﮥ ﺑﺮﺑﺎﺭﻩ ﮐﻪ ﺻﻮﺭﺗﺶ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺳﺖ ﺍﻃﺎﻋﺖ ﻣﺴﻴﺢ ﺭﺍ ﻧﻤﻮﺩ‬ ‫ّ‬

‫ﻭ ﺑﺮ ﻗﺪﻡ ﻣﺴﻴﺢ ﺣﺮﮐﺖ ﮐﺮﺩ ﻭ ﻭﺻﺎﻳﺎﻯ ﻣﺴﻴﺢ ﺭﺍ ﺟﺎﺭﻯ ﻧﻤﻮﺩ ﻭ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﭘﺎﭘﻬﺎ ﻧﻔﻮﺱ ﻣﺒﺎﺭﮐﻰ ﻧﻴﺰ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﺮ ﻗﺪﻡ ﻣﺴﻴﺢ ﺣﺮﮐﺖ ﻧﻤﻮﺩﻧﺪ ﻋﻠﻰ‬

‫ﺍﻟﺨﺼﻮﺹ ﺩﺭ ﻗﺮﻭﻥ ﺍﻭﻻﻯ ﻣﺴﻴﺢ ﮐﻪ ﺍﺳﺒﺎﺏ ﺩﻧﻴﻮﻯ ﻣﻔﻘﻮﺩ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ‬ ‫ﻋﺰﺕ ﻭ‬ ‫ﺍﻟ ّ‬ ‫ﻬﻴﻪ ﺷﺪﻳﺪ ‪ .‬ﻭﻟﻰ ﻭﻗﺘﻰ ﮐﻪ ﺍﺳﺒﺎﺏ ﺳﻠﻄﻨﺖ ﻓﺮﺍﻫﻢ ﺁﻣﺪ ﻭ ّ‬

‫ﺑﮑﻠﻰ ﻓﺮﺍﻣﻮﺵ‬ ‫ﺳﻌﺎﺩﺕ ﺩﻧﻴﻮﻯ ﺣﺎﺻﻞ ﮔﺸﺖ ﺣﮑﻮﻣﺖ ﭘﺎﭖ ﻣﺴﻴﺢ ﺭﺍ ّ‬ ‫ﻧﻤﻮﺩ ﻭ ﺑﺴﻠﻄﻨﺖ ﻭ ﻋﻈﻤﺖ ﻭ ﺭﺍﺣﺖ ﻭ ﻧﻌﻤﺖ ﺩﻧﻴﻮﻯ ﭘﺮﺩﺍﺧﺖ ﻗﺘﻞ‬ ‫ﺍﺫﻳﺖ‬ ‫ﻧﻔﻮﺱ ﮐﺮﺩ ﻭ ﻣﻌﺎﺭﺿﻪ ﺑﻨﺸﺮ ﻣﻌﺎﺭﻑ ﻧﻤﻮﺩ ﺍﺭﺑﺎﺏ ﻓﻨﻮﻥ ﺭﺍ ّ‬

‫ﮐﺮﺩ ﻭ ﻧﻮﺭ ﻋﻠﻢ ﺭﺍ ﺣﺎﺋﻞ ﮔﺸﺖ ﻭ ﺣﮑﻢ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻧﻤﻮﺩ ﻭ ﻫﺰﺍﺭﺍﻥ‬ ‫ﺭﻭﻣﻴﻪ ﻫﻼﮎ‬ ‫ﻧﻔﻮﺱ ﺍﺯ ﺍﻫﻞ ﻓﻨﻮﻥ ﻭ ﻣﻌﺎﺭﻑ ﻭ ﺑﻰ ﮔﻨﺎﻫﺎﻥ ﺩﺭ ﺳﺠﻦ‬ ‫ّ‬

‫ﮔﺸﺘﻨﺪ ‪ .‬ﺣﺎﻝ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺭﻭﺵ ﻭ ﺣﺮﮐﺖ ﭼﮕﻮﻧﻪ ﺧﻼﻓﺖ ﺣﻀﺮﺕ‬

‫ﻣﺴﻴﺢ ﺗﺼﺪﻳﻖ ﻣﻴﺸﻮﺩ ؟ ﮐﺮﺳﻰ ﺣﮑﻮﻣﺖ ﭘﺎﭖ ﻫﻤﻴﺸﻪ ﻣﻌﺎﺭﺿﻪ ﺑﻌﻠﻢ ﻧﻤﻮﺩ‬ ‫ّ‬ ‫ﺹ ‪١٠٤‬‬

‫ﻣﺨﺮﺏ‬ ‫ﻣﺴﻠﻢ ﺷﺪ ﮐﻪ ﺩﻳﻦ ﻣﻌﺎﺭﺽ ﺑﻌﻠﻢ ﺍﺳﺖ ﻭ ﻋﻠﻢ‬ ‫ﺣﺘﻰ ﺩﺭ ﺍﺭﻭﭘﺎ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺆﺳﺲ ﻋﻠﻢ ﻭ‬ ‫ﻣﺮﻭﺝ ﺣﻘﻴﻘﺖ ﻭ ّ‬ ‫ﺑﻨﻴﺎﻥ ﺩﻳﻦ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺩﻳﻦ ﺍ‪ّ ‬‬ ‫ﻣﻤﺪﻥ ﻧﻮﻉ ﺍﻧﺴﺎﻧﻰ ﻭ ﮐﺎﺷﻒ ﺍﺳﺮﺍﺭ‬ ‫ﻣﺸﻮﻕ ﺑﺮ ﺩﺍﻧﺎﺋﻰ ﻭ‬ ‫ﻣﻌﺮﻓﺖ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻨﻮﺭ ﺁﻓﺎﻕ ﺍﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﻣﻌﺎﺭﺿﻪ ﺑﻌﻠﻢ‬ ‫ﮐﺎﺋﻨﺎﺕ ﻭ ّ‬

‫ﻧﻤﺎﻳﺪ ﺍﺳﺘﻐﻔﺮ ﺍ‪ ‬ﺑﻠﮑﻪ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﻋﻠﻢ ﺍﻓﻀﻞ ﻣﻨﻘﺒﺖ ﺍﻧﺴﺎﻥ ﻭ ﺍﺷﺮﻑ‬ ‫ﮐﻤﺎﻻﺕ ﺑﺸﺮ ﺍﺳﺖ ﻣﻌﺎﺭﺿﻪ ﺑﻌﻠﻢ ﺟﻬﻞ ﺍﺳﺖ ﻭ ﮐﺎﺭﻩ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ‬

‫ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺣﻴﻮﺍﻥ ﺑﻰ ﺷﻌﻮﺭ ‪ .‬ﺯﻳﺮﺍ ﻋﻠﻢ ﻧﻮﺭ ﺍﺳﺖ ﺣﻴﺎﺕ ﺍﺳﺖ‬ ‫ﺍﺣﺪﻳﺘﺴﺖ‬ ‫ﻗﺮﺑﻴﺖ ﺩﺭﮔﺎﻩ‬ ‫ّ‬ ‫ﺳﻌﺎﺩﺗﺴﺖ ﮐﻤﺎﻝ ﺍﺳﺖ ﺟﻤﺎﻝ ﺍﺳﺖ ﻭ ﺳﺒﺐ ّ‬

‫ﺷﺮﻑ ﻭ ﻣﻨﻘﺒﺖ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴﺖ ﻭ ﺍﻋﻈﻢ ﻣﻮﻫﺒﺖ ﺍﻟﻬﻰ ﻋﻠﻢ ﻋﻴﻦ‬

‫ﺍﻳﺎﻡ‬ ‫ﻫﺪﺍﻳﺖ ﺍﺳﺖ ﻭ ﺟﻬﻞ ﺣﻘﻴﻘﺖ ﺿﻼﻟﺖ ‪ .‬ﺧﻮﺷﺎ ﺑﺤﺎﻝ ﻧﻔﻮﺳﻰ ﮐﻪ ّ‬

‫ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﻭ ﮐﺸﻒ ﺍﺳﺮﺍﺭ ﮐﺎﺋﻨﺎﺕ ﻭ ﺗﺪﻗﻴﻖ‬

‫ﺣﻘﻴﻘﺖ ﺻﺮﻑ ﻧﻤﺎﻳﻨﺪ ﻭ ﻭﺍﻯ ﺑﺮ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﺠﻬﻞ ﻭ ﻧﺎﺩﺍﻧﻰ ﻗﻨﺎﻋﺖ‬ ‫ﮐﻨﻨﺪ ﻭ ﺑﺘﻘﺎﻟﻴﺪﻯ ﭼﻨﺪ ﺩﻝ ﺭﺍ ﺧﻮﺵ ﺩﺍﺭﻧﺪ ﻭ ﺩﺭ ﺍﺳﻔﻞ ﺩﺭﮐﺎﺕ‬

‫ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﻰ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﻋﻤﺮ ﺧﻮﻳﺶ ﺭﺍ ﺑﺒﺎﺩ ﺩﺍﺩﻧﺪ‪.‬‬ ‫‪ - ٣٥‬ﻟﻪ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﻗﻀﺎ ﻭ ﻗﺪﺭ‬ ‫ﺗﻌﻠﻖ ﺑﻌﻤﻠﻰ ﺍﺯ ﺷﺨﺼﻰ ﻳﺎﻓﺖ ﻭ ﺩﺭ ﻟﻮﺡ ﻣﺤﻔﻮﻅ ﻗﺪﺭ‬ ‫ﭼﻮﻥ ﻋﻠﻢ ﺍﻟﻬﻰ ّ‬

‫ﻣﺜﺒﻮﺕ ﮔﺸﺖ ‪ ،‬ﺁﻳﺎ ﻣﺨﺎﻟﻔﺖ ﺁﻥ ﻣﻤﮑﻦ ﺍﺳﺖ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺣﻖ ﻣﺤﻴﻂ ﺑﺮ‬ ‫ﻋﻠﻢ ﺑﺸﻰء ﺳﺒﺐ ﺣﺼﻮﻝ ﺷﻰء ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻋﻠﻢ ﺫﺍﺗﻰ ّ‬

‫ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎ ﻗﺒﻞ ﻭﺟﻮﺩ ﺍﺷﻴﺎ ﻭ ﺑﻌﺪ ﻭﺟﻮﺩ ﺍﺷﻴﺎ ﻳﮑﺴﺎﻧﺴﺖ‬

‫ﺍﻣﺎ ﺁﻧﭽﻪ ﮐﻪ ﺑﻮﺣﻰ‬ ‫ﺳﺒﺐ ﻭﺟﻮﺩ ﺷﻰء ﻧﮕﺮﺩﺩ ﺍﻳﻦ ﮐﻤﺎﻝ ﺍﻟﻬﻴﺴﺖ ﻭ ّ‬ ‫ﺍﻟﻬﻰ ﺍﺯ ﻟﺴﺎﻥ ﺍﻧﺒﻴﺎ ﺍﺧﺒﺎﺭ ﺍﺯ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ ﺗﻮﺭﺍﺕ ﺷﺪ ﺍﻳﻦ ﺍﺧﺒﺎﺭ‬ ‫ﺹ ‪١٠٥‬‬

‫ﻧﻴﺰ ﺳﺒﺐ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻧﮕﺸﺖ ‪ .‬ﺑﺮ ﺍﻧﺒﻴﺎ ﺍﺳﺮﺍﺭ ﻣﮑﻨﻮﻧﮥ ﺍﺳﺘﻘﺒﺎﻝ‬ ‫ﻭﺣﻰ ﮔﺸﺖ ﻭ ﻭﺍﻗﻒ ﺑﺮ ﻭﻗﺎﻳﻊ ﻣﺴﺘﻘﺒﻠﻪ ﺷﺪﻧﺪ ﻭ ﺍﺧﺒﺎﺭ ﻧﻤﻮﺩﻧﺪ ﺍﻳﻦ‬ ‫ﻣﺜﻼ ﺍﻣﺸﺐ ﺟﻤﻴﻊ‬ ‫ﺍﻃﻼﻉ ﻭ ﺍﺧﺒﺎﺭ ﺳﺒﺐ ﺣﺼﻮﻝ ﻭﻗﺎﻳﻊ ﻧﮕﺸﺖ ‪.‬‬ ‫ّ‬ ‫ً‬

‫ﺧﻠﻖ ﻣﻴﺪﺍﻧﻨﺪ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻫﻔﺖ ﺳﺎﻋﺖ ﺁﻓﺘﺎﺏ ﻃﻠﻮﻉ ﮐﻨﺪ ﺍﻳﻦ ﻋﻠﻢ‬ ‫ﺗﺤﻘﻖ ﻭ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ ﻧﮕﺮﺩﺩ ‪ .‬ﭘﺲ ﻋﻠﻢ ﺍﻟﻬﻰ ﺩﺭ‬ ‫ﺟﻤﻴﻊ ﺧﻠﻖ ﺳﺒﺐ‬ ‫ّ‬

‫ﺣﻴﺰ ﺍﻣﮑﺎﻥ ﻧﻴﺰ ﺣﺼﻮﻝ ﺻﻮﺭ ﺍﺷﻴﺎ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﺯ ﺯﻣﺎﻥ ﻣﺎﺿﻰ ﻭ‬ ‫ّ‬

‫ﺗﺤﻘﻖ‬ ‫ﺗﺤﻘﻖ ﺍﺷﻴﺎﺳﺖ ﻧﻪ ﺳﺒﺐ‬ ‫ﻣﻘﺪﺱ ﻭ ﻋﻴﻦ‬ ‫ّ‬ ‫ّ‬ ‫ﺣﺎﻝ ﻭ ﻣﺴﺘﻘﺒﻞ ّ‬

‫ﺍﺷﻴﺎ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺛﺒﺖ ﻭ ﺫﮐﺮ ﺷﻰء ﺩﺭ ﮐﺘﺎﺏ ﺳﺒﺐ ﻭﺟﻮﺩ ﺷﻰء‬

‫ﻣﺜﻼ‬ ‫ﻣﻄﻠﻊ ﺷﺪﻧﺪ ﮐﻪ ﭼﻨﻴﻦ ﺧﻮﺍﻫﺪ ﺷﺪ‬ ‫ﻧﮕﺮﺩﺩ ﺍﻧﺒﻴﺎ ﺑﻮﺣﻰ ﺍﻟﻬﻰ ّ‬ ‫ً‬ ‫ﺑﻮﺣﻰ ﺍﻟﻬﻰ ﻭﺍﻗﻒ ﺑﺮ ﺍﻳﻦ ﺷﺪﻧﺪ ﮐﻪ ﻣﺴﻴﺢ ﺷﻬﻴﺪ ﺧﻮﺍﻫﺪ ﺷﺪ‬

‫ﺍﻃﻼﻉ ﺍﻧﺒﻴﺎ ﺳﺒﺐ ﺷﻬﺎﺩﺕ‬ ‫ﻭ ﺍﺧﺒﺎﺭ ﻧﻤﻮﺩﻧﺪ ‪ .‬ﺣﺎﻝ ﺁﻳﺎ ﻋﻠﻢ ﻭ ّ‬

‫ﺍﻃﻼﻉ ﮐﻤﺎﻝ ﺍﻧﺒﻴﺎﺳﺖ ﻧﻪ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺳﺖ ؟ ﺑﻠﮑﻪ ﺍﻳﻦ ّ‬

‫ﺭﻳﺎﺿﻴﻮﻥ ﺑﺤﺴﺎﺏ ﻓﻠﮑﻰ‬ ‫ﺳﺒﺐ ﺣﺼﻮﻝ ﺷﻬﺎﺩﺕ ‪.‬‬ ‫ّ‬ ‫ﻭﺍﻗﻒ ﺷﻮﻧﺪ ﮐﻪ ﭼﻨﺪﻯ ﺑﻌﺪ ﺧﺴﻮﻑ ﻭ‬

‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ‬ ‫ﮐﺴﻮﻑ ﻭﺍﻗﻊ ﺧﻮﺍﻫﺪ ﮔﺸﺖ ّ‬ ‫ﮐﺸﻒ ﺳﺒﺐ ﻭﻗﻮﻉ ﺧﺴﻮﻑ ﻭ‬ ‫ﮐﺴﻮﻑ ﻧﻪ ﺍﻳﻦ ﻣﻦ ﺑﺎﺏ‬ ‫ﺗﻤﺜﻴﻞ ﺍﺳﺖ ﻧﻪ‬ ‫ﺗﺼﻮﻳﺮ ‪.‬‬

‫ﺹ ‪١٠٦‬‬ ‫ﺹ ‪١٠٧‬‬ ‫ﻗﺴﻢ ﺳﻮﻡ‬ ‫ﻣﻘﺎﻻﺕ‬

‫ﻬﻴﻪ‬ ‫ﺩﺭ ﻋﻼﻣﺎﺕ ﻭ ﮐﻤﺎﻻﺕ ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬ ‫ﮔﻔﺘﮕﻮ ﺑﺮ ﺳﺮ ﻧﺎﻫﺎﺭ‬

‫ﺹ ‪١٠٨‬‬

‫‪ - ٣٦‬ﻟﻮ‬

‫ﮐﻠﻴﮥ ﺍﺭﻭﺍﺡ ﭘﻨﺞ ﻗﺴﻢ ﺍﺳﺖ‬ ‫ّ​ّ‬

‫ﻗﻮﻩ ﺍﻳﺴﺖ‬ ‫ﺍﻭﻝ ﺭﻭﺡ ﻧﺒﺎﺗﻰ ﻭ ﺁﻥ ّ‬ ‫ﮐﻠﻴﮥ ﺍﺭﻭﺍﺡ ﭘﻨﺞ ﻗﺴﻢ ﺍﺳﺖ ‪ّ ،‬‬ ‫ﺑﺪﺍﻧﮑﻪ ّ ّ‬ ‫ﻣﻮﺍﺩ ﺑﺘﻘﺪﻳﺮ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ﻭ ﺗﺪﺑﻴﺮ‬ ‫ﮐﻪ ﺍﺯ ﺗﺮﮐﻴﺐ ﻋﻨﺎﺻﺮ ﻭ ﺍﻣﺘﺰﺍﺝ‬ ‫ّ‬

‫ﻭ ﺗﺄﺛﻴﺮ ﻭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺳﺎﺋﺮ ﮐﺎﺋﻨﺎﺕ ﺣﺎﺻﻞ ﺷﻮﺩ ﻣﺜﻞ ﺍﻟﮑﺘﺮﻳﮏ ﮐﻪ ﺍﺯ‬ ‫ﺗﺮﮐﻴﺐ ﺑﻌﻀﻰ ﺍﺟﺰﺍ ﺣﺎﺻﻞ ﻭ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ ‪ .‬ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺍﺟﺰﺍ ﻭ‬

‫ﻗﻮﮤ ﻧﺎﻣﻴﻪ ﻧﻴﺰ ﻣﺤﻮ ﮔﺮﺩﺩ ﻣﺜﻞ ﺍﺟﺰﺍﻯ‬ ‫ﻋﻨﺎﺻﺮ ﺍﺯ ﻫﻢ ﺗﻔﺮﻳﻖ ﺷﻮﺩ ﺁﻥ ّ‬

‫ﻗﻮﮤ ﺍﻟﮑﺘﺮﻳﮏ ﻧﻴﺰ ﻣﻔﻘﻮﺩ ﻭ ﻣﺘﻼﺷﻰ‬ ‫ﺍﻟﮑﺘﺮﻳﮏ ﮐﻪ ﺑﻤﺤﺾ ﺗﻔﺮﻳﻖ ﺍﺟﺰﺍ ّ‬

‫ﺷﻮﺩ ﺍﻳﻦ ﺭﻭﺡ ﻧﺒﺎﺗﻴﺴﺖ ‪ .‬ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ ﺁﻥ ﻧﻴﺰ‬

‫ﭼﻨﻴﻦ ﺍﺳﺖ ﺍﺯ ﺍﻣﺘﺰﺍﺝ ﻋﻨﺎﺻﺮ ﺍﺳﺖ ﮐﻪ ﺗﺮﮐﻴﺐ ﻣﻴﺸﻮﺩ ﻭﻟﻰ ﺍﻳﻦ ﺗﺮﮐﻴﺐ‬ ‫ﺗﺎﻡ ﭘﻴﺪﺍ ﮐﻨﺪ ﻭ ﺭﻭﺡ‬ ‫ﺭﺏ ﻗﺪﻳﺮ ﺍﻣﺘﺰﺍﺝ ّ‬ ‫ّ‬ ‫ﻣﮑﻤﻞﺗﺮ ﺍﺳﺖ ﻭ ﺑﺘﻘﺪﻳﺮ ّ‬

‫ﺣﺴﺎﺳﻪ ﺍﺳﺖ ﭘﻴﺪﺍ ﺷﻮﺩ ﻭ ﺍﺣﺴﺎﺱ ﺣﻘﺎﺋﻖ‬ ‫ﻗﻮﮤ ّ‬ ‫ﺣﻴﻮﺍﻧﻰ ﮐﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ّ‬ ‫ﻣﺤﺴﻮﺳﻪ ﺍﺯ ﻣﺒﺼﺮ ﻭ ﻣﻨﻈﻮﺭ ﻭ ﻣﺴﻤﻮﻉ ﻭ ﻣﻄﻌﻮﻡ ﻭ ﻣﺸﻤﻮﻡ ﻭ ﻣﻠﻤﻮﺱ‬

‫ﺑﺎﻟﻄﺒﻊ ﻣﺤﻮ‬ ‫ﻣﺮﮐﺒﻪ ّ‬ ‫ﻧﻤﺎﻳﺪ ﺁﻥ ﻧﻴﺰ ﺑﻌﺪ ﺍﺯ ﺗﻔﺮﻳﻖ ﻭ ﺗﺤﻠﻴﻞ ﺍﻳﻦ ﺍﺟﺰﺍﻯ ّ‬

‫ﻣﻴﺸﻮﺩ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﭼﺮﺍﻍ ﮐﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻴﻨﻤﺎﺋﻴﺪ ﮐﻪ ﭼﻮﻥ ﺍﻳﻦ ﺭﻭﻏﻦ‬

‫ﻭ ﻓﺘﻴﻞ ﻭ ﺁﺗﺶ ﺑﺎ ﻫﻢ ﺟﻤﻊ ﺷﻮﺩ ﺭﻭﺷﻨﺎﺋﻰ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﻟﮑﻦ ﭼﻮﻥ‬ ‫ﺍﻣﺎ ﺭﻭﺡ‬ ‫ﺭﻭﻏﻦ ﺗﻤﺎﻡ ﺷﻮﺩ ﻭ ﻓﺘﻴﻞ ﺑﺴﻮﺯﺩ ﺁﻥ ﻧﻮﺭ ﻧﻴﺰ ﻣﺤﻮ ﮔﺮﺩﺩ ‪ّ .‬‬

‫ﺑﻠﻮﺭ ﻭ ﻓﻴﺾ ﺁﻓﺘﺎﺑﺴﺖ ﻳﻌﻨﻰ ﺟﺴﻢ ﺍﻧﺴﺎﻥ‬ ‫ﻣﺜﻠﺶ ِﻣﺜﻞ ّ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺍﻳﻦ َ َ‬

‫ﮐﻪ ﻣﺮﮐّﺐ ﺍﺯ ﻋﻨﺎﺻﺮ ﺍﺳﺖ ﺩﺭ ﺍﮐﻤﻞ ﺻﻮﺭﺕ ﺗﺮﮐﻴﺐ ﻭ ﺍﻣﺘﺰﺍﺝ ﺍﺳﺖ‬

‫ﻭ ﻏﺎﻳﺖ ﺍﺗﻘﺎﻥ ﻭ ﺍﺷﺮﻑ ﺗﺮﮐﻴﺐ ﻭ ﺍﮐﻤﻞ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ ﻭ ﺑﺮﻭﺡ‬

‫ﻣﮑﻤﻞ ﻣﺎﻧﻨﺪ ﺁﺋﻴﻨﻪ ﺍﺳﺖ ﻭ ﺭﻭﺡ‬ ‫ﺣﻴﻮﺍﻧﻰ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﺎﻳﺪ ‪ .‬ﺍﻳﻦ ﺟﺴﻢ‬ ‫ّ‬ ‫ﺑﻠﻮﺭ ﺑﺸﮑﻨﺪ ﻓﻴﺾ ﺁﻓﺘﺎﺏ ﺑﺎﻗﻴﺴﺖ‬ ‫ﺍﻧﺴﺎﻧﻰ ﻣﺎﻧﻨﺪ ﺁﻓﺘﺎﺏ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ّ‬

‫ﻭ ﺍﮔﺮ ﺁﺋﻴﻨﻪ ﻣﺤﻮ ﻭ ﻧﺎﺑﻮﺩ ﺷﻮﺩ ﺑﺮ ﻓﻴﺾ ﺁﻓﺘﺎﺏ ﺿﺮﺭﻯ ﻧﺮﺳﺪ ﺁﻥ‬

‫ﻗﻮﮤ ﮐﺎﺷﻔﻪ ﺍﺳﺖ ﮐﻪ ﻣﺤﻴﻂ ﺑﺮ ﺟﻤﻴﻊ ﺍﺷﻴﺎﺳﺖ‬ ‫ﺑﺎﻗﻴﺴﺖ ‪ .‬ﺍﻳﻦ ﺭﻭﺡ ّ‬ ‫ﺹ ‪١٠٩‬‬

‫ﻭ ﺟﻤﻴﻊ ﺍﻳﻦ ﺁﺛﺎﺭ ﺑﺪﺍﻳﻊ ﻭ ﺻﻨﺎﻳﻊ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ ﻭ ﻣﺸﺮﻭﻋﺎﺕ ﻋﻈﻴﻤﻪ‬ ‫ﺣﻴﺰ‬ ‫ﻣﻬﻤﮥ‬ ‫ﺗﺎﺭﻳﺨﻴﻪ ﮐﻪ ﻣﻴﺒﻴﻨﻰ ّ‬ ‫ﮐﻞ ﺭﺍ ﺍﻭ ﮐﺸﻒ ﮐﺮﺩﻩ ﻭ ﺍﺯ ّ‬ ‫ّ‬ ‫ﻭ ﻭﻗﻮﻋﺎﺕ ّ‬

‫ﻣﺜﻼ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺖ‬ ‫ﺑﻘﻮﮤ ﻣﻌﻨﻮﻳﻪ ﺑﻌﺮﺻﮥ ﻇﻬﻮﺭ ﺁﻭﺭﺩﻩ ‪.‬‬ ‫ً‬ ‫ﻏﻴﺐ ﻭ ﮐﻤﻮﻥ ّ‬

‫ﮐﺸﻔﻴﺎﺗﻰ ﺩﺭ ﺁﺳﻤﺎﻥ ﻣﻴﮑﻨﺪ ﺍﺯ ﺣﻘﺎﻳﻖ ﻣﻌﻠﻮﻣﻪ ﻳﻌﻨﻰ ﭼﻴﺰﻫﺎﺋﻰ ﮐﻪ ﻣﻌﻠﻮﻣﺴﺖ‬ ‫ّ‬

‫ﻣﺜﻼ ﺩﺭ ﺍﻳﻦ ﻧﺼﻒ ﮐﺮﻩ ﺍﺳﺖ‬ ‫ﻭ ﻣﺸﻬﻮﺩ ﭼﻴﺰﻫﺎﻯ ﻣﺠﻬﻮﻝ ﺭﺍ ﮐﺸﻒ ﮐﻨﺪ‬ ‫ً‬

‫ﺑﻘﻮﮤ ﻋﺎﻗﻠﻪ ﻣﺎﻧﻨﺪ ﮐﻮﻟﻤﺒﺲ ﻧﺼﻒ ﺩﻳﮕﺮ ﮐﺮﻩ ﺭﺍ ﮐﻪ ﮐﺮﮤ ﺁﻣﺮﻳﮑﺎﺳﺖ‬ ‫ﻭﻟﻰ ّ‬ ‫ﺍﻣﺎ ﺑﻮﺳﺎﺋﻂ‬ ‫ﻭ ﻣﺠﻬﻮﻝ ﻭ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﮐﺸﻒ ﮐﻨﺪ ﺟﺴﻢ ﺛﻘﻴﻞ ﺍﺳﺖ ّ‬

‫ﺍﻣﺎ ﺑﻮﺳﺎﺋﻄﻰ ﮐﻪ ﺍﻳﺠﺎﺩ‬ ‫ﻣﮑﺸﻮﻓﮥ ﺧﻮﻳﺶ ﭘﺮﻭﺍﺯ ﮐﻨﺪ ﺑﻄﻰء ﺍﻟﺤﺮﮐﻪ ﺍﺳﺖ ّ‬ ‫ﻗﻮﮤ‬ ‫ﻧﻤﺎﻳﺪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺳﺮﻋﺖ ﺷﺮﻕ ﻭ ﻏﺮﺑﺮﺍ‬ ‫ﻃﻰ ﻧﻤﺎﻳﺪ ﻣﺨﺘﺼﺮ ﺍﻳﻦ ّ‬ ‫ّ‬

‫ﺍﻣﺎ ﺍﻳﻦ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺩﻭ ﺟﻨﺒﻪ ﺩﺍﺭﺩ ﻳﺎ‬ ‫ﻣﺤﻴﻄﻪ ﺍﺳﺖ ﺑﺮ ﺟﻤﻴﻊ ﺍﺷﻴﺎ ‪ّ .‬‬

‫ﺭﺣﻤﺎﻧﻰ ﻳﺎ ﺷﻴﻄﺎﻧﻰ ﻳﻌﻨﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺳﺘﻌﺪﺍﺩ‬ ‫ﻧﻬﺎﻳﺖ ﻧﻘﺺ ﺭﺍ ﺍﮔﺮ ﺍﮐﺘﺴﺎﺏ ﻓﻀﺎﺋﻞ ﮐﻨﺪ ﺍﺷﺮﻑ ﻣﻤﮑﻨﺎﺗﺴﺖ ﻭ ﺍﮔﺮ‬

‫ﺍﻣﺎ ﺭﻭﺡ ﺩﺭ ﻣﺮﺗﺒﮥ‬ ‫ﺍﮐﺘﺴﺎﺏ ﻗﺒﺎﺋﺢ ﮐﻨﺪ ﺍﺭﺫﻝ ﻣﻮﺟﻮﺩﺍﺕ ﮔﺮﺩﺩ ‪ّ .‬‬

‫ﭼﻬﺎﺭﻡ ﺭﻭﺡ ﺁﺳﻤﺎﻧﻰ ﺍﺳﺖ ﺁﻥ ﺭﻭﺡ ﺍﻳﻤﺎﻧﻰ ﻭ ﻓﻴﺾ ﺭﺣﻤﺎﻧﻴﺴﺖ ﺁﻥ ﺍﺯ‬ ‫ﺍﺑﺪﻳﻪ ﺷﻮﺩ‬ ‫ﻬﻴﻪ ﺳﺒﺐ ﺣﻴﺎﺕ‬ ‫ّ‬ ‫ﺑﻘﻮﮤ ﺍﻟ ّ‬ ‫ﻧﻔﺜﺎﺕ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ﮐﻪ ّ‬

‫ﻗﻮﻩ ﺍﻳﺴﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﺭﺿﻰ ﺭﺍ ﺳﻤﺎﻭﻯ ﮐﻨﺪ ﻭ ﺍﻧﺴﺎﻥ ﻧﺎﻗﺺ ﺭﺍ‬ ‫ﺁﻥ ّ‬

‫ﮐﺎﻣﻞ ﻧﻤﺎﻳﺪ ﮐﺜﻴﻒ ﺭﺍ ﭘﺎﮎ ﮐﻨﺪ ﺳﺎﮐﺖ ﺭﺍ ﻧﺎﻃﻖ ﻧﻤﺎﻳﺪ ﺍﺳﻴﺮ ﺷﻬﻮﺍﺕ‬

‫ﻣﻨﺰﻩ ﮐﻨﺪ ﺟﺎﻫﻞ ﺭﺍ ﻋﺎﻟﻢ ﻧﻤﺎﻳﺪ ‪ .‬ﭘﻨﺠﻢ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫ﻧﻔﺴﺎﻧﻴﻪ ﺭﺍ ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﻭ ّ‬ ‫ﺣﻖ ﻭ ﺧﻠﻖ ﺍﺳﺖ ﻣﺜﻞ ﺁﺋﻴﻨﻪ‬ ‫ﺍﺳﺖ ﺍﻳﻦ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻭﺍﺳﻄﮥ ﺑﻴﻦ ّ‬

‫ﻣﻘﺪﺱ ﺍﻗﺘﺒﺎﺱ ﺍﻧﻮﺍﺭ ﺍﺯ ﺁﻓﺘﺎﺏ‬ ‫ﺍﺳﺖ ﻣﻘﺎﺑﻞ ﺁﻓﺘﺎﺏ ﭼﮕﻮﻧﻪ ﺁﺋﻴﻨﮥ ّ‬

‫ﮐﻨﺪ ﻭ ﺑﺪﻳﮕﺮﺍﻥ ﻓﻴﺾ ﺭﺳﺎﻧﺪ ﺑﻬﻤﭽﻨﻴﻦ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻭﺍﺳﻄﮥ ﺍﻧﻮﺍﺭ‬

‫ﻣﻘﺪﺳﻪ ﺭﺳﺎﻧﺪ ﻭ ﺍﻭ‬ ‫ﺗﻘﺪﻳﺲ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺑﺤﻘﺎﺋﻖ ّ‬

‫ﻬﻴﻪ ﺍﺳﺖ ﺩﺭ ﻫﺮ ﻭﻗﺖ ﻇﻬﻮﺭ ﮐﻨﺪ ﻋﺎﻟﻢ ﺗﺠﺪﻳﺪ‬ ‫ﻣﺘﺼﻒ ﺑﺠﻤﻴﻊ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬ ‫ّ‬ ‫ﮔﺮﺩﺩ ﻭ ﺩﻭﺭﮤ ﺟﺪﻳﺪ ﺗﺄﺳﻴﺲ ﺷﻮﺩ ﻭ ﻫﻴﮑﻞ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺧﻠﻌﺖ‬

‫ﻣﺜﻠﺶ ِﻣﺜﻞ ﺑﻬﺎﺭ ﺍﺳﺖ ﻫﺮ ﻭﻗﺖ ﺑﻴﺎﻳﺪ ﻋﺎﻟﻢ ﺭﺍ ﺍﺯ ﺣﺎﻟﻰ‬ ‫ﺟﺪﻳﺪ ﭘﻮﺷﺎﻧﺪ ‪َ َ .‬‬ ‫ﺹ ‪١١٠‬‬ ‫ﺑﺤﺎﻟﻰ ﺩﻳﮕﺮ ﻧﻘﻞ ﮐﻨﺪ ﺑﻘﺪﻭﻡ ﻣﻮﺳﻢ ﺑﻬﺎﺭ ﺧﺎﮎ ﺳﻴﺎﻩ ﻭ ﺩﺷﺖ ﻭ ﺻﺤﺮﺍ ﺳﺒﺰ‬

‫ﻭ ﺧﺮﻡ ﮔﺮﺩﺩ ﻭ ﺍﻧﻮﺍﻉ ﮔﻞ ﻭ ﺭﻳﺎﺣﻴﻦ ﺭﻭﻳﺪ ﺍﺷﺠﺎﺭ ﺣﻴﺎﺕ ﺟﺪﻳﺪ ﻳﺎﺑﺪ‬

‫ﻭ ﺍﺛﻤﺎﺭ ﺑﺪﻳﻊ ﭘﺪﻳﺪﺍﺭ ﮔﺮﺩﺩ ﺩﻭﺭ ﺟﺪﻳﺪ ﺗﺄﺳﻴﺲ ﺷﻮﺩ ‪ .‬ﻭ ﻇﻬﻮﺭ ﺭﻭﺡ‬

‫ﺍﻟﻘﺪﺱ ﻣﺜﺎﻟﺶ ﺍﻳﻨﺴﺖ ﻫﺮ ﻭﻗﺖ ﻇﺎﻫﺮ ﺷﻮﺩ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺗﺠﺪﻳﺪ‬ ‫ﺍﻧﺴﺎﻧﻴﻪ ﺭﻭﺡ ﺟﺪﻳﺪ ﺑﺨﺸﺪ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺭﺍ ﺧﻠﻌﺖ‬ ‫ﮐﻨﺪ ﻭ ﺑﺤﻘﺎﺋﻖ‬ ‫ّ‬

‫ﻣﺤﻤﻮﺩ ﭘﻮﺷﺎﻧﺪ ﻇﻠﻤﺎﺕ ﺟﻬﻞ ﺯﺍﺋﻞ ﻧﻤﺎﻳﺪ ﻭ ﺍﻧﻮﺍﺭ ﮐﻤﺎﻻﺕ ﺳﺎﻃﻊ ﻧﻤﺎﻳﺪ ‪.‬‬ ‫ﻗﻮﺕ ﺍﻳﻦ ﺩﻭﺭ ﺭﺍ ﺗﺠﺪﻳﺪ ﻧﻤﻮﺩ ﻭ ﺑﻬﺎﺭ ﺍﻟﻬﻰ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ﻣﺴﻴﺢ ﺑﺎﻳﻦ ّ‬

‫ﻃﺮﺍﻭﺕ ﻭ ﻟﻄﺎﻓﺖ ﺩﺭ ﺟﻬﺎﻥ ﺍﻧﺴﺎﻧﻰ ﺧﻴﻤﻪ ﺑﺮﺍﻓﺮﺍﺧﺖ ﻭ ﻧﺴﻴﻢ ﺟﺎﻥ‬ ‫ﻣﻌﻄﺮ ﻧﻤﻮﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﻇﻬﻮﺭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻣﺎﻧﻨﺪ‬ ‫ﭘﺮﻭﺭ ﻣﺸﺎﻡ ﻧﻮﺭﺍﻧﻴﺎﻥ ﺭﺍ ّ‬

‫ﻓﺼﻞ ﺭﺑﻴﻊ ﺑﻮﺩ ﻭ ﻣﻮﺳﻢ ﺟﺪﻳﺪ ﮐﻪ ﺑﺎ ﻧﻔﺤﺎﺕ ﻗﺪﺱ ﻭ ﺟﻨﻮﺩ ﺣﻴﺎﺕ‬ ‫ﻬﻴﻪ ﺭﺍ ﺩﺭ ﻗﻄﺐ ﻋﺎﻟﻢ‬ ‫ﻗﻮﮤ‬ ‫ﻣﻠﮑﻮﺗﻴﻪ ﻇﻬﻮﺭ ﻭ ﺳﺮﻳﺮ ﺳﻠﻄﻨﺖ ﺍﻟ ّ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ ﻭ ّ‬ ‫ّ‬

‫ﻧﻬﺎﺩ ﻭ ﺑﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻧﻔﻮﺳﻰ ﺭﺍ ﺯﻧﺪﻩ ﻓﺮﻣﻮﺩ ﻭ ﺩﻭﺭ ﺟﺪﻳﺪ ﺗﺄﺳﻴﺲ ﻧﻤﻮﺩ ‪.‬‬ ‫‪ - ٣٧‬ﻟﺰ‬

‫ﻬﻴﻪ ﺷﻨﺎﺧﺘﻪ ﻣﻴﺸﻮﺩ‬ ‫ﻫﻴﺖ ﻓﻘﻂ‬ ‫ﺑﺘﻮﺳﻂ ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬ ‫ّ‬ ‫ﺩﺭ ﺍﻳﻨﮑﻪ ﺍﻟﻮ ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﺭﺑﺎﻧﻴﻪ ﻭ ﻣﺸﺎﺭﻕ‬ ‫ﺣﻘﻴﻘﺖ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ؟‬ ‫ﺍﻟﻮﻫﻴﺖ ﻭ ّ‬ ‫ّ‬ ‫ﺗﻌﻠﻘﺶ ﺑﻤﻄﺎﻟﻊ ّ ّ‬ ‫ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﺍﺣﺪﻳﺖ ﺗﻨﺰﻳﻪ ﺻﺮﻑ ﻭ ﺗﻘﺪﻳﺲ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻭ ﮐﻨﻪ ﺫﺍﺕ‬ ‫ﺑﺪﺍﻧﮑﻪ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻨﺰﻩ ﻭ ﻣﺒّﺮﺍﺳﺖ ﺟﻤﻴﻊ ﺍﻭﺻﺎﻑ ﺍﻋﻠﻰ ﺩﺭﺟﮥ‬ ‫ﺑﺤﺖ ﻳﻌﻨﻰ ﺍﺯ ﻫﺮ ﺳﺘﺎﻳﺸﻰ ّ‬

‫ﻭﺟﻮﺩ ﺩﺭ ﺁﻥ ﻣﻘﺎﻡ ﺍﻭﻫﺎﻣﺴﺖ ﻏﻴﺐ ﻣﻨﻴﻊ ﻻ ﻳﺪﺭﮎ ﻭ ﺫﺍﺕ ﺑﺤﺖ ﻻ‬

‫ﺍﻟﺒﺘﻪ‬ ‫ﻳﻮﺻﻒ ﺯﻳﺮﺍ ﺫﺍﺕ ﺍﻟﻬﻰ ﻣﺤﻴﻂ ﺍﺳﺖ ﻭ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﻣﺤﺎﻁ ﻭ ّ‬

‫ﻣﺤﻴﻂ ﺍﻋﻈﻢ ﺍﺯ ﻣﺤﺎﻁ ﻟﻬﺬﺍ ﻣﺤﺎﻁ ﭘﻰ ﺑﻤﺤﻴﻂ ﻧﺒﺮﺩ ﻭ ﺍﺩﺭﺍﮎ ﺣﻘﻴﻘﺖ ﺁﻥ‬

‫ﺗﺮﻗﻰ ﮐﻨﺪ ﻭ ﺑﻤﻨﺘﻬﻰ ﺩﺭﺟﮥ ﺍﺩﺭﺍﮎ ﺭﺳﺪ ‪ ،‬ﻧﻬﺎﻳﺖ ﺍﺩﺭﺍﮎ‬ ‫ﻧﻨﻤﺎﻳﺪ ‪ .‬ﻋﻘﻮﻝ ﻫﺮ ﭼﻪ ّ‬ ‫ﺹ ‪١١١‬‬

‫ﺣﻖ ﺯﻳﺮﺍ‬ ‫ﻣﺸﺎﻫﺪﮤ ﺁﺛﺎﺭ ﻭ ﺻﻔﺎﺕ ﺍﻭ ﺩﺭ ﻋﺎﻟﻢ ﺧﻠﻖ ﺍﺳﺖ ﻧﻪ ﺩﺭ ﻋﺎﻟﻢ ّ‬

‫ﻋﻠﻮ ﺗﻘﺪﻳﺲ ﺍﺳﺖ ﻭ ﻋﻘﻮﻝ‬ ‫ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ ﺣﻀﺮﺕ‬ ‫ﺍﺣﺪﻳﺖ ﺩﺭ ّ‬ ‫ّ‬

‫ﻣﺮﺩﻭﺩ "‪ .‬ﻭ‬ ‫ﺍﻟﺴﺒﻴﻞ َ ُ‬ ‫ﻭ ﺍﺩﺭﺍﮐﺎﺕ ﺭﺍ ﺭﺍﻫﻰ ﺑﺂﻥ ﻣﻘﺎﻡ ﻧﻪ " َ ‪ُ ‬‬ ‫ﺍﻟﻄﻠﺐ َ ُ‬ ‫ﻣﺴﺪﻭﺩ َﻭ ‪ُ َ ‬‬ ‫ﺍﻧﺴﺎﻧﻴﻪ ﻓﺮﻉ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﺴﺖ ﻭ ﺍﻧﺴﺎﻥ‬ ‫ﺍﻳﻦ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻣﺪﺭﮐﺎﺕ‬ ‫ّ‬ ‫ﺁﻳﺖ ﺭﺣﻤﺎﻧﺴﺖ ﭼﮕﻮﻧﻪ ﻓﺮﻉ ﺁﻳﺖ ﺍﺣﺎﻃﻪ ﺑﻤﻮﺟﺪ ﺁﻳﺖ ﮐﻨﺪ ﻳﻌﻨﻰ‬

‫ﺍﺩﺭﺍﮐﺎﺕ ﮐﻪ ﻓﺮﻉ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﺴﺖ ﺑﺤﻀﺮﺕ ﻳﺰﺩﺍﻥ ﭘﻰ ﻧﺒﺮﺩ ﻟﻬﺬﺍ‬

‫ﺍﻟﻮﻫﻴﺖ ﻣﺨﻔﻰ ﺍﺯ ﺟﻤﻴﻊ ﺍﺩﺭﺍﮐﺎﺕ ﻭ ﻣﺴﺘﻮﺭ ﺍﺯ ﻋﻘﻮﻝ ﺟﻤﻴﻊ‬ ‫ﺁﻥ ﺣﻘﻴﻘﺖ‬ ‫ّ‬

‫ﺑﺸﺮ ﺍﺳﺖ ﻭ ﺻﻌﻮﺩ ﺑﺂﻥ ﻣﻘﺎﻡ ﻣﻤﺘﻨﻊ ﻭ ﻣﺤﺎﻝ ‪ .‬ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﻢ ﮐﻪ ﻫﺮ ﻣﺎ‬ ‫ﻣﺜﻼ ﺣﺠﺮ ﻭ ﻣﺪﺭ ﻭ ﺷﺠﺮ ﺁﻧﭽﻪ‬ ‫ﺩﻭﻧﻰ ﻋﺎﺟﺰ ﺍﺯ ﺍﺩﺭﺍﮎ ﺣﻘﻴﻘﺖ ﻣﺎ ﻓﻮﻗﺴﺖ‬ ‫ً‬

‫ﻗﻮﮤ ﺑﺎﺻﺮﻩ ﻭ‬ ‫ﺻﻌﻮﺩ ﻧﻤﺎﻳﻨﺪ ﺍﺩﺭﺍﮎ ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻥ ﻧﺘﻮﺍﻧﻨﺪ ﻭ‬ ‫ﺗﺼﻮﺭ ّ‬ ‫ّ‬

‫ﮐﻞ ﻣﺨﻠﻮﻗﻨﺪ ﭘﺲ ﺍﻧﺴﺎﻥ‬ ‫ﻗﻮﮤ ﺳﺎﻣﻌﻪ ﻭ ﺳﺎﺋﺮ‬ ‫ﺣﻮﺍﺱ ﻧﮑﻨﻨﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺨﻠﻮﻕ ﭼﮕﻮﻧﻪ ﭘﻰ ﺑﺤﻘﻴﻘﺖ ﺫﺍﺕ ﭘﺎﮎ ﺧﺎﻟﻖ ﺑﺮﺩ ﺩﺭ ﺁﻥ ﻣﻘﺎﻡ ﻧﻪ ﺍﺩﺭﺍﮎ ﺭﺍ‬ ‫ﺫﺭﮤ ﺧﺎﮎ ﺭﺍ‬ ‫ﺍﺗﺴﺎﻋﻰ ﻭ ﻧﻪ ﺍﺷﺎﺭﻩ ﺭﺍ ﻣﺠﺎﻝ ﻭ ﺟﻮﺍﺯﻯ ّ‬ ‫ﺭﺍﻫﻰ ﻭ ﻧﻪ ﺑﻴﺎﻧﺮﺍ ّ‬

‫ﺑﺎ ﺟﻬﺎﻥ ﭘﺎﮎ ﭼﻪ ﮐﺎﺭ ﻭ ﻋﻘﻞ ﻣﺤﺪﻭﺩ ﺭﺍ ﺑﺎ ﻋﺎﻟﻢ ﻧﺎﻣﺤﺪﻭﺩ ﭼﻪ ﺍﻧﺘﺴﺎﺏ‬ ‫ﺍﻟﻨﻔﻮﺱ ﻓﻰ َ ِ‬ ‫ﺍﻟﻌﻘﻮﻝ َﻋﻦ ِﺍﺩﺭﺍﮐﻪ َﻭ َ ِ‬ ‫" َ َ​َ ِ‬ ‫ﺗﺪﺭﮐﻪ‬ ‫ﺣﺎﺭﺕ ‪ُ ‬‬ ‫ﻋﺠﺰﺕ ُ ُ‬ ‫ﺑﻴﺎﻧﻪ ﻻ ُ ِ ُ ُ‬

‫ﺍﻟﺨﺒﻴﺮ "‪ .‬ﻟﻬﺬﺍ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ‬ ‫ﻳﺪﺭﮎ ٔ‬ ‫ٔ‬ ‫ﺍﻟﻠﻄﻴﻒ َ‬ ‫ﻫﻮ ُ ِ ُ‬ ‫ﻫﻮ ّ ُ‬ ‫ﺍﻻﺑﺼﺎﺭ َﻭ ُ َ‬ ‫ﺍﻻﺑﺼﺎﺭ َﻭ ُ َ‬

‫ﺗﺼﻮﺭﻯ ﺳﺎﻗﻂ‬ ‫ﻫﺮ ﺫﮐﺮ ﻭ ﺑﻴﺎﻧﻰ ﻗﺎﺻﺮ ﻭ ﻫﺮ ﺗﻌﺮﻳﻒ ﻭ ﺗﻮﺻﻴﻔﻰ ﻏﻴﺮ ﻻﻳﻖ ﻭ ﻫﺮ‬ ‫ّ‬

‫ﺳﺮ‬ ‫ﺗﻌﻤﻘﻰ ﺑﺎﻃﻞ ﻭﻟﻰ ﺁﻥ ﺟﻮﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﻭ ﺣﻘﻴﻘﺔ ﺍﻟﺤﻘﺎﺋﻖ ﻭ ّ‬ ‫ﻭ ﻫﺮ ّ‬

‫ﺗﺠﻠﻴﺎﺕ ﻭ ﺍﺷﺮﺍﻗﺎﺕ ﻭ ﻇﻬﻮﺭ ﻭ ﺟﻠﻮﻩ ﺍﻯ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ‬ ‫ﺍﻻﺳﺮﺍﺭ ﺭﺍ ّ‬

‫ﻣﻘﺪﺳﻪ‬ ‫ﻣﻄﺎﻟﻊ ﺁﻥ ﺍﺷﺮﺍﻕ ﻭ ﻣﺠﺎﻟﻰ ﺁﻥ ّ‬ ‫ﺗﺠﻠﻰ ﻭ ﻣﻈﺎﻫﺮ ﺁﻥ ﻇﻬﻮﺭ ﻣﻄﺎﻟﻊ ّ‬ ‫ﺭﺣﻤﺎﻧﻴﻪﺍﻧﺪ ﮐﻪ ﺁﻧﺎﻥ ﻣﺮﺍﻳﺎﻯ ﺣﻘﻴﻘﻰ ﺫﺍﺕ‬ ‫ﮐﻠﻴﻪ ﻭ ﮐﻴﻨﻮﻧﺎﺕ‬ ‫ﻭ ﺣﻘﺎﻳﻖ ّ ّ‬ ‫ّ‬

‫ﺣﻖ ﺩﺭ‬ ‫ﻬﻴﻪﺍﻧﺪ ﻭ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ ﻭ ﻓﻴﻮﺿﺎﺕ ﻭ ّ‬ ‫ّ‬ ‫ﺗﺠﻠﻴﺎﺕ ﺍﺯ ّ‬ ‫ﻣﻘﺪﺱ ﺍﻟ ّ‬

‫ﻗﺪﺳﻴﻪ ﻇﺎﻫﺮ ﻭ ﺑﺎﻫﺮ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﺁﻓﺘﺎﺏ ﮐﻪ ﺩﺭ ﻣﺮﺁﺕ‬ ‫ﺣﻘﻴﻘﺖ ﻣﻈﺎﻫﺮ‬ ‫ّ‬

‫ﺻﺎﻓﻴﮥ ﻟﻄﻴﻔﻪ ﺑﺠﻤﻴﻊ ﮐﻤﺎﻻﺕ ﻭ ﻓﻴﻮﺿﺎﺕ ﺳﺎﻃﻊ ﮔﺮﺩﺩ ‪ ‬ﻭ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ‬ ‫ﮐﻪ ﻣﺮﺍﻳﺎ ﻣﻈﺎﻫﺮ ﺁﻓﺘﺎﺑﻨﺪ ﻭ ﻣﻄﺎﻟﻊ ﻧّﻴﺮ ﺍﺷﺮﺍﻕ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﻧﻴﺴﺖ‬ ‫ﺹ ‪١١٢‬‬ ‫ﻣﺠﺴﻢ ﮔﺸﺘﻪ‬ ‫ﺗﻨﺰﻝ ﻧﻤﻮﺩﻩ ﻭ ﺩﺭ ﺍﻳﻦ ﺁﺋﻴﻨﻪ‬ ‫ّ‬ ‫ﮐﻪ ﺁﻓﺘﺎﺏ ﺍﺯ ّ‬ ‫ﻋﻠﻮ ﺗﻘﺪﻳﺲ ّ‬

‫ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺁﻥ ﺣﻘﻴﻘﺖ ﻧﺎ ﻣﺤﺪﻭﺩ ﺩﺭ ﺍﻳﻦ ﻣﮑﺎﻥ ﻣﺸﻬﻮﺩ ﻣﺤﺪﻭﺩ ﮔﺮﺩﻳﺪﻩ‬ ‫ﻣﺠﺴﻤﻪ ﺍﺳﺖ ﻭﻟﻰ ﺟﻤﻴﻊ‬ ‫ﺍﺳﺘﻐﻔﺮ ﺍ‪ ‬ﻋﻦ ﺫﻟﮏ ﺍﻳﻦ ﺍﻋﺘﻘﺎﺩ ﻃﺎﺋﻔﮥ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻪ ﺍﺳﺖ ﻳﻌﻨﻰ‬ ‫ﺍﻭﺻﺎﻑ ﻭ ﻣﺤﺎﻣﺪ ﻭ ﻧﻌﻮﺕ ﺭﺍﺟﻊ ﺑﺎﻳﻦ ﻣﻈﺎﻫﺮ ّ‬

‫ﮐﻞ ﺭﺍﺟﻊ ﺑﺎﻳﻦ‬ ‫ﻫﺮ ﭼﻪ ﺍﻭﺻﺎﻑ ﻭ ﻧﻌﻮﺕ ﻭ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺫﮐﺮ ﻧﻤﺎﺋﻴﻢ ّ‬

‫ﺍﻟﻮﻫﻴﺖ ﮐﺴﻰ ﭘﻰ ﻧﺒﺮﺩﻩ‬ ‫ﺍﻣﺎ ﺑﺤﻘﻴﻘﺖ ﺫﺍﺕ‬ ‫ّ‬ ‫ﻬﻴﻪ ﺍﺳﺖ ّ‬ ‫ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬

‫ﺗﺎ ﺍﺷﺎﺭﻩ ﺍﻯ ﻧﻤﺎﻳﺪ ﻳﺎ ﺑﻴﺎﻧﻰ ﮐﻨﺪ ﻭ ﻳﺎ ﻣﺤﺎﻣﺪ ﻭ ﻧﻌﻮﺗﻰ ﺫﮐﺮ ﻧﻤﺎﻳﺪ ‪ .‬ﭘﺲ‬

‫ﺍﻧﺴﺎﻧﻴﻪ ﺁﻧﭽﻪ ﺩﺍﻧﺪ ﻭ ﻳﺎﺑﺪ ﻭ ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﺍﺯ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ‬ ‫ﺣﻘﻴﻘﺖ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻪ ﺍﺳﺖ ﻭ ﺭﺍﻫﻰ ﺑﺠﺎﺋﻰ ﺩﻳﮕﺮ ﻧﺪﺍﺭﺩ‬ ‫ﻭ ﮐﻤﺎﻻﺕ ﺭﺍﺟﻊ ﺑﺎﻳﻦ ﻣﻈﺎﻫﺮ ّ‬

‫ﺍﻟﻮﻫﻴﺖ ﺍﺳﻤﺎء‬ ‫ﺍﻣﺎ ﻣﺎ ﺍﺯ ﺑﺮﺍﻯ ﺣﻘﻴﻘﺖ‬ ‫"ﭐ ‪ُ ‬‬ ‫ّ‬ ‫ﻣﺮﺩﻭﺩ "‪ّ .‬‬ ‫ﺍﻟﻄﻠﺐ َ ْ ُ‬ ‫ﻟﺴﺒﻴﻞ َ ُ‬ ‫ﻣﻘﻄﻮﻉ َﻭ ‪ُ َ ‬‬

‫ﻭ ﺻﻔﺎﺗﻰ ﺑﻴﺎﻥ ﮐﻨﻴﻢ ﻭ ﺑﺒﺼﺮ ﻭ ﺳﻤﻊ ﻭ ﻗﺪﺭﺕ ﻭ ﺣﻴﺎﺕ ﻭ ﻋﻠﻢ ﺳﺘﺎﻳﺶ‬

‫ﺣﻖ ﺍﺳﺖ‬ ‫ﻧﻤﺎﺋﻴﻢ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﻧﻪ ﺑﺠﻬﺖ ﺍﺛﺒﺎﺕ ﮐﻤﺎﻻﺕ ّ‬

‫ﺑﻠﮑﻪ ﺑﺠﻬﺖ ﻧﻔﻰ ﻧﻘﺎﻳﺺ ﺍﺳﺖ ‪ .‬ﭼﻮﻥ ﺩﺭ ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﻧﻈﺮ ﮐﻨﻴﻢ ﻣﺸﺎﻫﺪﻩ‬

‫ﻣﻘﺪﺱ‬ ‫ﻧﻤﺎﺋﻴﻢ ﮐﻪ ﺟﻬﻞ ‪ ،‬ﻧﻘﺺ ﺍﺳﺖ ﻭ ﻋﻠﻢ ‪ ،‬ﮐﻤﺎﻝ ﻟﻬﺬﺍ ﮔﻮﺋﻴﻢ ﮐﻪ ﺫﺍﺕ ّ‬

‫ﻬﻴﻪ ﻋﻠﻴﻢ ﺍﺳﺖ ﻭ ﻋﺠﺰ ‪ ،‬ﻧﻘﺺ ﺍﺳﺖ ﻭ ﻗﺪﺭﺕ ‪ ،‬ﮐﻤﺎﻝ ‪ ‬ﮔﻮﺋﻴﻢ ﮐﻪ ﺫﺍﺕ‬ ‫ﺍﻟ ّ‬ ‫ﻬﻴﻪ ﻗﺎﺩﺭ ﺍﺳﺖ ﻧﻪ ﺍﻳﻨﺴﺖ ﮐﻪ ﻋﻠﻢ ﻭ ﺑﺼﺮ ﻭ ﺳﻤﻊ ﻭ ﻗﺪﺭﺕ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﺍﻟ ّ‬

‫ﻭ ﺣﻴﺎﺕ ﺍﻭ ﺭﺍ ﮐﻤﺎ ﻫﻰ ﺍﺩﺭﺍﮎ ﺗﻮﺍﻧﻴﻢ ﺯﻳﺮﺍ ﺁﻥ ﻓﻮﻕ ﺍﺩﺭﺍﮎ ﻣﺎﺳﺖ ﭼﻪ‬ ‫ﻣﻨﺰﻩ ﺍﺯ ﺍﺩﺭﺍﮐﺎﺕ‬ ‫ﮐﻪ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ‬ ‫ﺫﺍﺗﻴﮥ ﺍﻟ ّ‬ ‫ّ‬ ‫ﻬﻴﻪ ﻋﻴﻦ ﺫﺍﺗﺴﺖ ﻭ ﺫﺍﺕ ّ‬

‫ﺗﻌﺪﺩ ﻗﺪﻣﺎ ﻻﺯﻡ ﺁﻳﺪ ﻭ ﻣﺎ ﺑﻪ ﺍﻻﻣﺘﻴﺎﺯ ﺑﻴﻦ‬ ‫ﻭ ﺍﮔﺮ ﻋﻴﻦ ﺫﺍﺕ ﻧﺒﻮﺩ ّ‬

‫ﻣﺘﺤﻘﻖ ﻭ ﻗﺪﻳﻢ ﻻﺯﻡ ﺁﻳﺪ ﻟﻬﺬﺍ ﺗﺴﻠﺴﻞ ﻗﺪﻣﺎ‬ ‫ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ ﻧﻴﺰ‬ ‫ّ‬

‫ﻧﺎﻣﺘﻨﺎﻫﻰ ﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﻭﺍﺿﺢ ﺍﻟﺒﻄﻼﻥ ﺍﺳﺖ‪ .‬ﭘﺲ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﻭﺻﺎﻑ‬

‫ﻭ ﺍﺳﻤﺎء ﻭ ﻣﺤﺎﻣﺪ ﻭ ﻧﻌﻮﺕ ﺭﺍﺟﻊ ﺑﻤﻈﻬﺮ ﻇﻬﻮﺭ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﻣﺎﻋﺪﺍﻯ‬

‫ﺗﻔﮑﺮ ﮐﻨﻴﻢ ﺍﻭﻫﺎﻡ ﻣﺤﺾ ﺍﺳﺖ ﺯﻳﺮﺍ ﺭﺍﻫﻰ ﺑﻐﻴﺐ ﻣﻨﻴﻊ‬ ‫ﺗﺼﻮﺭ ﻧﻤﺎﺋﻴﻢ ﻭ‬ ‫ﺍﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺑﺄﻭﻫﺎﻣﮑﻢ ﻓﻰ َ َ ‪‬‬ ‫ِ‬ ‫ﺍﺩﻕ َﻣﻌﺎﻧﻴﮑﻢ‬ ‫ﻧﺪﺍﺭﻳﻢ ﺍﻳﻨﺴﺖ ﮐﻪ ﮔﻔﺘﻪ ﺷﺪﻩ " ُ ّ‬ ‫ﻣﻴﺰﺗﻤﻮﻩ ِ‬ ‫ﮐﻠﻤﺎ َ ‪ُ ُ ‬‬

‫ﻣﺮﺩﻭﺩ ِ َﺍﻟﻴﮑﻢ "‪ .‬ﺍﻳﻦ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ‬ ‫ﻓﻬﻮ َ ُ ٌ‬ ‫ﻣﺨﻠﻮﻕ ِ ُ‬ ‫ﻣﺜﻠﮑﻢ َ ُ ٌ‬ ‫َُ َ‬ ‫ﺹ ‪١١٣‬‬

‫ﺍﻟﺒﺘﻪ‬ ‫ﺗﺼﻮﺭ ﻧﻤﺎﺋﻴﻢ ﺁﻥ‬ ‫ﺍﻟﻮﻫﻴﺖ ﺭﺍ‬ ‫ﺣﻘﻴﻘﺖ‬ ‫ﺗﺼﻮﺭ ﻣﺤﺎﻃﺴﺖ ﻭ ﻣﺎ ﻣﺤﻴﻂ ﻭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﻴﻂ ﺍﻋﻈﻢ ﺍﺯ ﻣﺤﺎﻁ ‪ .‬ﺍﺯ ﺍﻳﻦ ﺛﺎﺑﺖ ﻭ ﻭﺍﺿﺢ ﺷﺪ ﮐﻪ ﺍﮔﺮ ﻳﮏ ﺣﻘﻴﻘﺖ‬ ‫ﻣﻘﺪﺳﻪ ﺁﻥ ﺍﻭﻫﺎﻡ ﻣﺤﺾ ﺍﺳﺖ ﺯﻳﺮﺍ‬ ‫ﺍﻟﻮﻫﻴﺘﻰ‬ ‫ﺗﺼﻮﺭ ﻧﻤﺎﺋﻴﻢ ﺩﻭﻥ ﻣﻈﺎﻫﺮ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺑﺘﺼﻮﺭ ﻣﺎ‬ ‫ﺍﻟﻮﻫﻴﺖ ﮐﻪ ﻣﻨﻘﻄﻊ ﻭﺟﺪﺍﻧﻴﺴﺖ ﻧﻪ ﻭ ﺁﻧﭽﻪ‬ ‫ﺭﺍﻫﻰ ﺑﺤﻘﻴﻘﺖ‬ ‫ّ‬ ‫ّ‬

‫ﺁﻳﺪ ﺍﻭﻫﺎﻡ ﺍﺳﺖ ‪ .‬ﻟﻬﺬﺍ ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﮐﻪ ﻃﻮﺍﺋﻒ ﻋﺎﻟﻢ ﻃﺎﺋﻒ ﺣﻮﻝ ﺍﻭﻫﺎﻡ‬

‫ﺗﺼﻮﺭ ﻭ ﺍﺑﺪﴽ ﻣﻠﺘﻔﺖ ﻧﻴﺴﺘﻨﺪ ﻭ ﺍﻭﻫﺎﻡ ﺧﻮﻳﺸﺮﺍ‬ ‫ﻭ ﻋﺒﺪﮤ ﺍﺻﻨﺎﻡ ﺍﻓﮑﺎﺭ ﻭ‬ ‫ّ‬ ‫ﻣﻨﺰﻩ ﺍﺯ ﺍﺷﺎﺭﺍﺕ ﺷﻤﺮﻧﺪ ﻭ ﺧﻮﻳﺸﺮﺍ‬ ‫ﺣﻘﻴﻘﺖ ّ‬ ‫ﻣﻘﺪﺳﻪ ﺍﺯ ﺍﺩﺭﺍﮐﺎﺕ ﻭ ّ‬

‫ﺍﻫﻞ ﺗﻮﺣﻴﺪ ﻭ ﻣﻠﻞ ﺳﺎﺋﺮﻩ ﺭﺍ ﻋﺒﺪﮤ ﺍﻭﺛﺎﻥ ﺷﻤﺮﻧﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﺻﻨﺎﻡ ﺭﺍ‬

‫ﺗﺼﻮﺭ ﺍﻧﺴﺎﻥ ﺍﻭﻫﺎﻡ‬ ‫ﺍﻣﺎ ﺍﺻﻨﺎﻡ ﺍﻓﮑﺎﺭ ﻭ‬ ‫ﺑﺎﺯ ﻭﺟﻮﺩ ﺟﻤﺎﺩﻯ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺤﻘﻖ ّ‬

‫ﺣﺘﻰ ﻭﺟﻮﺩ ﺟﻤﺎﺩﻯ ﻧﺪﺍﺭﻧﺪ ﻓﺎﻋﺘﺒﺮﻭﺍ ﻳﺎ ﺍﻭﻟﻰ ﺍﻻﺑﺼﺎﺭ ‪ .‬ﻭ ﺑﺪﺍﻧﮑﻪ‬ ‫ﻣﺤﺾ ّ‬

‫ﻬﻴﻪ ﻭ ﺍﻧﻮﺍﺭ ﻭﺣﻰ ﺩﺭ ﺟﻤﻴﻊ ﻣﻈﺎﻫﺮ‬ ‫ﺻﻔﺎﺕ‬ ‫ﮐﻤﺎﻟﻴﻪ ﻭ ﺟﻠﻮﮤ ﻓﻴﻮﺿﺎﺕ ﺍﻟ ّ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻪ ﻇﺎﻫﺮ ﻭ ﺑﺎﻫﺮ ﻭﻟﻰ ﮐﻠﻤﺔ ﺍ‪ ‬ﺍﻟﮑﺒﺮﻯ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭ ﺍﺳﻢ ﺍﻋﻈﻢ‬ ‫ّ‬ ‫ﺗﺼﻮﺭ ﺯﻳﺮﺍ ﺩﺍﺭﻧﺪﮤ ﺟﻤﻴﻊ‬ ‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺭﺍ ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯﻯ ﻣﺎ ﻓﻮﻕ‬ ‫ّ‬

‫ﻣﺘﺤﻘﻖ ﮐﻪ ﻣﻈﺎﻫﺮ‬ ‫ﻟﻴﻪ ﺑﻮﺩﻧﺪ ﻭ ﻣﺎﻓﻮﻕ ﺁﻥ ﺑﮑﻤﺎﻻﺗﻰ‬ ‫ّ‬ ‫ﺍﻭ ّ‬ ‫ﮐﻤﺎﻻﺕ ﻣﻈﺎﻫﺮ ّ‬

‫ﻣﺜﻼ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎﻯ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﻣﻈﺎﻫﺮ‬ ‫ﺗﺒﻌﻴﺖ ﺩﺍﺷﺘﻨﺪ‬ ‫ً‬ ‫ﺳﺎﺋﺮﻩ ﺣﮑﻢ ّ‬

‫ﻭﺣﻰ ﺑﻮﺩﻧﺪ ﻭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻧﻴﺰ ﻣﻬﺒﻂ ﻭﺣﻰ ﻟﮑﻦ ﻭﺣﻰ ﮐﻠﻤﺔ ﺍ‪ ‬ﮐﺠﺎ‬ ‫ﻭ ﺍﻟﻬﺎﻡ ﺍﺷﻌﻴﺎ ﻭ ﺍﺭﻣﻴﺎ ﻭ ﺍﻳﻠﻴﺎ ﮐﺠﺎ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﮐﻪ ﺍﻧﻮﺍﺭ ﻋﺒﺎﺭﺕ ﺍﺯ‬ ‫ﻣﺘﺄﺛﺮ‬ ‫ﻣﺎﺩﮤ‬ ‫ﺗﻤﻮﺟﺎﺕ ّ‬ ‫ﺍﺛﻴﺮﻳﻪ ﺍﺳﺖ ﮐﻪ ﻋﺼﺐ ﺑﺼﺮ ﺍﺯ ﺁﻥ ّ‬ ‫ّ‬ ‫ﺗﻤﻮﺟﺎﺕ ّ‬ ‫ّ‬

‫ﺍﺛﻴﺮﻳﻪ‬ ‫ﻣﺎﺩﮤ‬ ‫ّ‬ ‫ﺗﻤﻮﺟﺎﺕ ّ‬ ‫ﮔﺮﺩﺩ ﻭ ﻣﺸﺎﻫﺪﻩ ﺣﺎﺻﻞ ﺷﻮﺩ ﺣﺎﻝ ﺳﺮﺍﺟﺮﺍ ّ‬ ‫ﺍﻣﺎ ﻧﻮﺭ ﺁﻓﺘﺎﺏ‬ ‫ﻣﺎﺩﮤ‬ ‫ﺍﺛﻴﺮﻳﻪ ﻣﺜﺒﻮﺕ ّ‬ ‫ّ‬ ‫ﺗﻤﻮﺟﺎﺕ ّ‬ ‫ﻣﻮﺟﻮﺩ ﻭ ﺁﻓﺘﺎﺑﺮﺍ ﻧﻴﺰ ّ‬

‫ﮐﺠﺎ ﻭ ﻧﻮﺭ ﺳﺘﺎﺭﻩ ﻭ ﭼﺮﺍﻍ ﮐﺠﺎ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻴﺮﺍ ﺩﺭ ﺭﺗﺒﮥ ﺟﻨﻴﻨﻰ ﺟﻠﻮﻩ ﻭ‬

‫ﻃﻔﻮﻟﻴﺖ ﻭ ﺭﺗﺒﮥ ﺑﻠﻮﻍ ﻭ ﺭﺗﺒﮥ ﮐﻤﺎﻝ ﺍﺷﺮﺍﻕ‬ ‫ﻇﻬﻮﺭﻯ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺭﺗﺒﮥ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺩﺭ ﺭﺗﺒﮥ ﺟﻨﻴﻨﻰ ﻓﺎﻗﺪ ﻣﻨﺎﻗﺐ‬ ‫ﻭ ﺑﺮﻭﺯﻯ ﺭﻭﺡ ﺭﻭﺡ ﻭﺍﺣﺪ ﺍﺳﺖ ّ‬

‫ﺳﻤﻊ ﻭ ﺑﺼﺮ ﻭﻟﻰ ﺩﺭ ﺭﺗﺒﮥ ﺑﻠﻮﻍ ﻭ ﮐﻤﺎﻝ ﺩﺭ ﻧﻬﺎﻳﺖ ﻇﻬﻮﺭ ﻭ ﺟﻠﻮﻩ ﻭ‬ ‫ﺣﺒﻪ ﺩﺭ ﺑﺪﺍﻳﺖ ﺍﻧﺒﺎﺕ ﻭﺭﻗﻪ ﺍﺳﺖ ﻭ ﺟﻠﻮﻩ ﮔﺎﻩ‬ ‫ﺍﺷﺮﺍﻕ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬ ‫ﺹ ‪١١٤‬‬

‫ﻗﻮﮤ ﻧﺎﻣﻴﻪ ﺩﺭ‬ ‫ﺭﻭﺡ ﻧﺒﺎﺕ ﻭ ﺩﺭ ﺭﺗﺒﮥ ﺛﻤﺮﻩ ﻧﻴﺰ ﻣﻈﻬﺮ ﺁﻥ ﺭﻭﺡ ﻳﻌﻨﻰ ّ‬

‫ﻣﻨﺘﻬﺎﻯ ﮐﻤﺎﻝ ﻇﺎﻫﺮ ﻭﻟﻰ ﻣﻘﺎﻡ ﻭﺭﻗﻪ ﮐﺠﺎ ﻭ ﻣﻘﺎﻡ ﺛﻤﺮﻩ ﮐﺠﺎ ﺯﻳﺮﺍ ﺍﺯ ﺛﻤﺮﻩ‬

‫ﮐﻞ ﺑﺮﻭﺡ ﻭﺍﺣﺪ ﻧﺒﺎﺗﻰ ﻧﺸﻮ‬ ‫ﺻﺪ ﻫﺰﺍﺭ ﻭﺭﻗﻪ ﻇﺎﻫﺮ ﮔﺮﺩﺩ ﻭ ﻟﻮ ﺍﻳﻨﮑﻪ ّ‬

‫ﺩﻗﺖ ﻧﻤﺎ ﮐﻪ ﻓﻀﺎﺋﻞ ﻭ ﮐﻤﺎﻻﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭ ﺍﺷﺮﺍﻗﺎﺕ‬ ‫ﻭ ﻧﻤﺎ ﮐﻨﻨﺪ ‪ّ .‬‬ ‫ﺗﺠﻠﻴﺎﺕ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﮐﺠﺎ ﻭ ﻓﻀﺎﺋﻞ ﺍﻧﺒﻴﺎﻯ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﻣﺜﻞ‬ ‫ﻭ ّ‬

‫ﮐﻞ ﻣﻈﺎﻫﺮ ﻭﺣﻰ ﺑﻮﺩﻧﺪ ﻭﻟﻰ ﻓﺮﻕ ﺑﻰ ﻣﻨﺘﻬﻰ ﺩﺭ‬ ‫ﺷﻤﻮﻳﻞ ﮐﺠﺎ ّ‬ ‫ﺣﺰﻗﻴﻞ ﻭ َﺍ َ‬

‫ﺍﻟﺴﻼﻡ‬ ‫ﻣﻴﺎﻥ ﻭ ّ‬

‫‪ - ٣٨‬ﻟﺢ‬

‫ﮐﻠﻴﮥ ﻣﺮﺍﺗﺐ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺳﻪ ﺭﺗﺒﻪ ﺍﺳﺖ‬ ‫ّ​ّ‬

‫ﻣﻘﺪﺳﻪ ﺭﺍ ﻫﺮ ﭼﻨﺪ ﻣﻘﺎﻣﺎﺕ ﮐﻤﺎﻻﺕ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻴﻪ ﺍﺳﺖ‬ ‫ﺑﺪﺍﻧﮑﻪ ﻣﻈﺎﻫﺮ ّ‬

‫ﮐﻠﻴﮥ ﻣﺮﺍﺗﺐ ﺍﻳﺸﺎﻥ ﺳﻪ ﺭﺗﺒﻪ ﺍﺳﺖ ﺭﺗﺒﮥ ﺍﻭﻟﻰ ﺟﺴﻤﺎﻧﻴﺴﺖ ﺭﺗﺒﮥ‬ ‫ﻭﻟﻰ ّ ّ‬

‫ﺛﺎﻧﻴﻪ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﮐﻪ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺍﺳﺖ ﻭ ﺭﺗﺒﮥ ﺛﺎﻟﺜﻪ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﻭ‬

‫ﻣﺮﮐﺐ ﺍﺯ‬ ‫ﺍﻣﺎ ﻣﻘﺎﻡ ﺟﺴﻤﺎﻧﻰ ﻣﺤﺪﺙ ﺍﺳﺖ ﭼﻪ ﮐﻪ ّ‬ ‫ﺭﺑﺎﻧﻰ ﺍﺳﺖ ‪ّ .‬‬ ‫ﺟﻠﻮﮤ ّ‬ ‫ﻻﺑﺪ ﺑﺮ ﺍﻳﻨﺴﺖ ﮐﻪ ﻫﺮ ﺗﺮﮐﻴﺐ ﺭﺍ ﺗﺤﻠﻴﻠﻰ ﻫﺴﺖ ﻣﻤﮑﻦ‬ ‫ﻋﻨﺎﺻﺮ ﺍﺳﺖ ﻭ‬ ‫ّ‬

‫ﻧﻴﺴﺖ ﮐﻪ ﺗﺮﮐﻴﺐ ﺗﻔﺮﻳﻖ ﻧﺸﻮﺩ ﻭ ﻣﻘﺎﻡ ﺛﺎﻧﻰ ﻣﻘﺎﻡ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺍﺳﺖ‬ ‫ﻣﻘﺪﺳﻪ ﺩﺭ ﺁﻥ‬ ‫ﮐﻪ ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻧﻴﺴﺖ ﺍﻳﻦ ﻧﻴﺰ ﻣﺤﺪﺙ ﺍﺳﺖ ﻭ ﻣﻈﺎﻫﺮ ّ‬

‫ﺑﺸﺮﻳﻪ ﺩﺭ ﺍﻳﻦ ﮐﺮﮤ‬ ‫ﺑﺎ ﺟﻤﻴﻊ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻣﺸﺘﺮﮐﻨﺪ ‪ .‬ﺑﺪﺍﻧﮑﻪ ﻧﻔﻮﺱ‬ ‫ّ‬

‫ﺍﺭﺿﻴﻪ ﻫﺮ ﭼﻨﺪ ﺍﻋﺼﺎﺭ ﻭ ﺩﻫﻮﺭ ﻣﺘﻮﺍﻟﻴﻪ ﺍﺳﺖ ﻭﻟﻰ ﺣﺎﺩﺙ ﺍﺳﺖ ﻭ‬ ‫ّ‬

‫ﭼﻮﻥ ﺁﻳﺖ ﺍﻟﻬﻰ ﺍﺳﺖ ﻟﻬﺬﺍ ﺑﻌﺪ ﺍﺯ ﻭﺟﻮﺩ ﺑﺎﻗﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻴﺮﺍ ﺑﺪﺍﻳﺖ‬

‫ﺍﻻﺑﺪ ﺑﺎﻗﻰ ﺍﺳﺖ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻧﻮﺍﻉ ﻣﻮﺟﻮﺩﮤ‬ ‫ﺍﺳﺖ ﻭﻟﻰ ﻧﻬﺎﻳﺖ ﻧﻪ ﺍﻟﻰ ٔ‬ ‫ﻣﺴﻠﻢ ﺍﺳﺖ ﮐﻪ ﻳﮏ ﻭﻗﺘﻰ ﺩﺭ ﺟﻤﻴﻊ‬ ‫ﺩﺭ ﮐﺮﮤ ﺍﺭﺽ ﺣﺎﺩﺙ ﺍﺳﺖ ﺯﻳﺮﺍ ّ‬

‫ﺍﻣﺎ‬ ‫ﺭﻭﻯ ﺯﻣﻴﻦ ﺍﻳﻦ ﺍﻧﻮﺍﻉ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﺍﻳﻦ ﮐﺮﮤ ﺍﺭﺽ ﻣﻮﺟﻮﺩ ﻧﺒﻮﺩﻩ ّ‬

‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺑﻮﺩﻩ ﭼﻪ ﮐﻪ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻣﻨﺤﺼﺮ ﺑﮑﺮﮤ ﺍﺭﺽ ﻧﻴﺴﺖ ‪ .‬ﻣﻘﺼﺪ‬

‫ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﻧﻔﻮﺱ ﺍﻧﺴﺎﻧﻰ ﻫﺮ ﭼﻨﺪ ﺣﺎﺩﺙ ﺍﺳﺖ ﻭﻟﻰ ﺣﺎﻝ ﺑﺎﻗﻰ ﻭ‬ ‫ﺹ ‪١١٥‬‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺎﻧﺴﺎﻥ‬ ‫ﺍﺑﺪﻯ ﻭ‬ ‫ﻣﺴﺘﻤﺮ ﺍﺳﺖ ﺯﻳﺮﺍ ﻋﺎﻟﻢ ﺍﺷﻴﺎ ﻋﺎﻟﻢ ﻧﻘﺎﻳﺺ ﺍﺳﺖ ّ‬ ‫ّ‬

‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺎﺷﻴﺎ ﻧﻘﺎﻳﺺ ﻭﻗﺘﻰ ﮐﻪ ﺑﺪﺭﺟﮥ‬ ‫ﻭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ ﻋﺎﻟﻢ ﮐﻤﺎﻟﺴﺖ ّ‬

‫ﮐﻤﺎﻝ ﺭﺳﺪ ﺑﻘﺎ ﭘﻴﺪﺍ ﮐﻨﺪ ﺍﻳﻦ ﻣﺜﻞ ﺍﺳﺖ ﻣﻴﮕﻮﻳﻢ ﺗﻮ ﭘﻰ ﺑﻤﻘﺼﺪ ﺑﺮ )‪. (١‬‬

‫ﺭﺑﺎﻧﻴﺴﺖ ﮐﻠﻤﺔ ﺍ‪ ‬ﺍﺳﺖ ﻭ ﻓﻴﺾ‬ ‫ﻭ ﻣﻘﺎﻡ ﺛﺎﻟﺚ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﻭ ﺟﻠﻮﮤ ّ‬ ‫ﺍﻭﻝ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺁﺧﺮ ﭼﻪ ﮐﻪ‬ ‫ﺍﺑﺪﻳﺴﺖ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ﺁﻥ ﻧﻪ ّ‬

‫ﺍﻣﺎ‬ ‫ﺍﻭﻟﻴﺖ ﻭ‬ ‫ﺣﻖ ّ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻌﺎﻟﻢ ّ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻌﺎﻟﻢ ﺍﻣﮑﺎﻧﺴﺖ ﻧﻪ ّ‬ ‫ﺁﺧﺮﻳﺖ ّ‬ ‫ّ‬ ‫ّ ّ‬

‫ﺍﻳﺎﻡ‬ ‫ﻋﻨﺪ‬ ‫ﺍﻭﻝ ‪ .‬ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺍﻋﺘﺒﺎﺭ ّ‬ ‫ﺍﻭﻝ ﻋﻴﻦ ﺁﺧﺮ ﺍﺳﺖ ﺁﺧﺮ ﻋﻴﻦ ّ‬ ‫ﺍﻟﺤﻖ ّ‬ ‫ّ‬

‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﮑﺮﮤ ﺍﺭﺽ ﺍﺳﺖ‬ ‫ﻭ ﺍﺳﺒﻮﻉ ﻭ ﺷﻬﻮﺭ ﻭ ﺳﻨﻪ ﻭ ﺩﻳﺮﻭﺯ ﻭ ﺍﻣﺮﻭﺯ ّ‬ ‫ﺍﻣﺎ ﺩﺭ ﺁﻓﺘﺎﺏ ﭼﻨﻴﻦ ﺧﺒﺮﻯ ﻧﻴﺴﺖ ﻧﻪ ﺩﻳﺮﻭﺯﻯ ﻧﻪ ﺍﻣﺮﻭﺯﻯ ﻧﻪ‬ ‫ّ‬

‫ﻓﺮﺩﺍﺋﻰ ﻧﻪ ﻣﺎﻫﻰ ﻧﻪ ﺳﺎﻟﻰ ﻫﻤﻪ ﻣﺴﺎﻭﻳﺴﺖ ﺑﻬﻤﭽﻨﻴﻦ ﮐﻠﻤﺔ ﺍ‪ ‬ﺍﺯ ﺟﻤﻴﻊ‬ ‫ﻣﻨﺰﻩ ﻭ ﺍﺯ ﺣﺪﻭﺩ ﻭ ﻗﻴﻮﺩ ﻭ ﻗﻮﺍﻧﻴﻨﻰ ﮐﻪ ﺩﺭ ﻋﺎﻟﻢ ﺍﻣﮑﺎﻧﺴﺖ‬ ‫ﺍﻳﻦ ﺷﺆﻭﻥ ّ‬

‫ﻣﻈﻬﺮﻳﺖ ﮐﺎﻣﻠﻪ ﺍﺳﺖ‬ ‫ﻧﺒﻮﺕ ﮐﻪ ﮐﻠﻤﺔ ﺍ‪ ‬ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺣﻘﻴﻘﺖ ّ‬ ‫ﻣﻘﺪﺱ ﺍﺳﺖ ّ‬

‫ﺑﺪﺍﻳﺘﻰ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﻬﺎﻳﺘﻰ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﺍﺷﺮﺍﻗﺶ ﻣﺘﻔﺎﻭﺕ ﻣﺎﻧﻨﺪ ﺁﻓﺘﺎﺑﺴﺖ‬ ‫ﻣﺜﻼ ﻃﻠﻮﻋﺶ ﺩﺭ ﺑﺮﺝ ﻣﺴﻴﺢ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺷﺮﺍﻕ ﻭ ﺳﻄﻮﻉ ﺑﻮﺩ ﻭ ﺍﻳﻦ‬ ‫ً‬

‫ﺑﺎﻗﻴﺴﺖ ﻭ ﺳﺮﻣﺪﻯ ﺑﺒﻴﻦ ﭼﻘﺪﺭ ﻣﻠﻮﮎ ﺟﻬﺎﻧﮕﻴﺮ ﺁﻣﺪﻧﺪ ﻭ ﭼﻪ ﻗﺪﺭ‬

‫ﺍﻟﺘﺪﺑﻴﺮ ﺁﻣﺪﻧﺪ ﺟﻤﻴﻊ ﻣﺤﻮ ﺷﺪﻧﺪ ﻟﮑﻦ ﻧﺴﺎﺋﻢ ﻣﺴﻴﺢ‬ ‫ﻭﺯﻳﺮ ﻭ ﺍﻣﻴﺮ ﺍﻭﻟﻰ ّ‬

‫ﻫﻤﻴﻦ ﻃﻮﺭ ﻣﻴﻮﺯﺩ ﻭ ﺍﻧﻮﺍﺭﺵ ﻫﻨﻮﺯ ﺳﺎﻃﻊ ﺍﺳﺖ ﺁﻫﻨﮕﺶ ﻫﻨﻮﺯ ﺑﻠﻨﺪ ﺍﺳﺖ‬

‫ﻭ ﻋﻠﻤﺶ ﻫﻨﻮﺯ ﻣﺮﺗﻔﻊ ﺍﺳﺖ ﺟﻴﺸﺶ ﺩﺭ ﺟﻨﮓ ﺍﺳﺖ ﻭ ﻫﺎﺗﻔﺶ ﺧﻮﺵ‬

‫ﺗﺠﻠﻴﺶ ﻭﺍﺿﺢ ﻭ ﻻﺋﺢ‬ ‫ﺁﻫﻨﮓ ﺍﺑﺮﺵ ﮔﻬﺮ ﺭﻳﺰ ﺍﺳﺖ ﻭ ﺑﺮﻗﺶ ﺷﻌﺎﻉ ﺍﻧﮕﻴﺰ ّ‬

‫ﻇﻞ ﺍﻭ‬ ‫ﺍﺳﺖ ﻭ ﺟﻠﻮﻩﺍﺵ ﺳﺎﻃﻊ ﻭ ﻻﻣﻊ ﻭ ﺑﻬﻤﻴﻨﻄﻮﺭ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ّ‬

‫ﻫﺴﺘﻨﺪ ﻭ ﻣﺴﺘﻀﻰء ﺍﺯ ﺍﻧﻮﺍﺭ ﺍﻭ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺳﻪ‬ ‫ﺑﺸﺮﻳﻪ ﺍﺳﺖ ﻭ ﻣﻘﺎﻡ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﻭ ﻣﻘﺎﻡ ﻇﻬﻮﺭ‬ ‫ﻣﻘﺎﻡ ﺩﺍﺭﻧﺪ ﻳﮑﻰ ﻣﻘﺎﻡ‬ ‫ّ‬

‫ﺍﻣﺎ ﻣﻘﺎﻡ ﻧﻔﺲ‬ ‫ﺍﻟﺒﺘﻪ ﻣﺘﻼﺷﻰ ﺷﻮﺩ ّ‬ ‫ﺭﺑﺎﻧﻰ ﻭ ﺟﻠﻮﮤ ﺭﺣﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺟﺴﺪﻯ ّ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ‬ ‫ﻣﺆﻳﺪ ﺑﺤﻴﺎﺕ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺁﺧﺮ ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ ّ‬ ‫ﺍﻭﻝ ﺩﺍﺭﺩ ّ‬ ‫ﻧﺎﻃﻘﻪ ﻫﺮ ﭼﻨﺪ ّ‬

‫_____________________________________________‬ ‫)‪ (١‬ﺭﺟﻮﻉ ﮐﻨﻴﺪ ﺑﻔﺼﻞ ﻟﻮ ﻭ ﺳﺪ ) ‪ ٣٦‬ﻭ ‪( ٦٤‬‬

‫ﺹ ‪١١٦‬‬

‫ﺍﻻﺏ ﻓﻰ ﺍﻻﺑﻦ ﻧﻪ ﺑﺪﺍﻳﺖ‬ ‫ﺍﻣﺎ ﺣﻘﻴﻘﺖ ّ‬ ‫ﺍﺳﺖ ‪ّ .‬‬ ‫ﻣﻘﺪﺳﻪ ﮐﻪ ﻣﺴﻴﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ َ َ ُ‬

‫ﺩﺍﺭﺩ ﻧﻪ ﻧﻬﺎﻳﺖ ﺑﺪﺍﻳﺖ ﻋﺒﺎﺭﺕ ﺍﺯ ﻣﻘﺎﻡ ﺍﻇﻬﺎﺭ ﺍﺳﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ‬

‫ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺗﺸﺒﻴﻪ ﺳﮑﻮﺗﺮﺍ ﺗﻌﺒﻴﺮ ﺑﺨﻮﺍﺏ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺷﺨﺼﻰ‬ ‫ﺧﻮﺍﺏ ﺑﻮﺩ ﻭ ﭼﻮﻥ ﺯﺑﺎﻥ ﮔﺸﻮﺩ ﻣﺜﻞ ﺁﻧﺴﺖ ﮐﻪ ﺑﻴﺪﺍﺭ ﮔﺸﺖ ﻭ ﺁﻥ ﺷﺨﺺ‬ ‫ﮐﻪ ﺩﺭ ﺧﻮﺍﺑﺴﺖ ﭼﻮﻥ ﺑﻴﺪﺍﺭ ﺷﻮﺩ ﺑﺎﺯ ﻫﻤﺎﻥ ﺷﺨﺺ ﺍﺳﺖ ﺗﻔﺎﻭﺗﻰ ﺩﺭ‬

‫ﺳﻤﻮ ﻭ ﺣﻘﻴﻘﺖ ﻭ ﻓﻄﺮﺕ ﺍﻭ ﺣﺎﺻﻞ ﻧﮕﺸﺘﻪ ﻣﻘﺎﻡ ﺳﮑﻮﺕ‬ ‫ﻋﻠﻮ ﻭ‬ ‫ّ‬ ‫ﻣﻘﺎﻡ ﻭ ّ‬

‫ﺗﺸﺒﻴﻪ ﺑﺨﻮﺍﺏ ﺷﺪﻩ ﻭ ﻣﻘﺎﻡ ﻇﻬﻮﺭ ﺗﻌﺒﻴﺮ ﺑﻪ ﺑﻴﺪﺍﺭﻯ ﮔﺸﺘﻪ ﺍﻧﺴﺎﻥ ﭼﻮﻥ‬

‫ﺧﻮﺍﺏ ﺑﺎﺷﺪ ﻳﺎ ﺑﻴﺪﺍﺭ ﻫﻤﺎﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺁﻥ ﺧﻮﺍﺏ ﻳﮏ ﺣﺎﻟﺘﻰ ﺍﺯ‬

‫ﺣﺎﻻﺗﺴﺖ ﻭ ﺍﻳﻦ ﺑﻴﺪﺍﺭﻯ ﺣﺎﻟﺘﻰ ﺍﺯ ﺣﺎﻻﺕ ﺯﻣﺎﻥ ﺳﮑﻮﺗﺮﺍ ﺗﻌﺒﻴﺮ ﺑﺨﻮﺍﺏ‬

‫ﻣﻴﻔﺮﻣﺎﻳﺪ ﻭ ﻇﻬﻮﺭ ﻭ ﻫﺪﺍﻳﺖ ﺭﺍ ﺗﻌﺒﻴﺮ ﺑﻪ ﺑﻴﺪﺍﺭﻯ ‪ .‬ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﻴﻔﺮﻣﺎﻳﺪ‬ ‫ﺩﺭ ﺑﺪء ﮐﻠﻤﻪ ﺑﻮﺩ ﺁﻥ ﮐﻠﻤﻪ ﻧﺰﺩ ﺧﺪﺍ ﺑﻮﺩ ﭘﺲ ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﺷﺪ‬

‫ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺑﻤﻘﺎﻡ ﻣﺴﻴﺤﻰ ﻭ ﺍﻳﻦ ﮐﻤﺎﻻﺕ ﺩﺭ ﻭﻗﺖ ﻏﺴﻞ ﺗﻌﻤﻴﺪ‬

‫ﻧﺮﺳﻴﺪﻧﺪ ﮐﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺑﺼﻮﺭﺕ ﮐﺒﻮﺗﺮ ﺑﺮ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻧﺰﻭﻝ‬

‫ﺍﻟﺴﻼﻡ ‪‬‬ ‫ﻋﻠﻮ ﺗﻘﺪﻳﺲ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ّ‬ ‫ﻬﻴﻪ ﻟﻢ ﻳﺰﻝ ﺩﺭ ّ‬ ‫ﻧﻤﻮﺩ ﺑﻠﮑﻪ ﮐﻠﻤﮥ ﺍﻟ ّ‬ ‫‪ - ٣٩‬ﻟﻂ‬ ‫ﺭﻭﺣﺎﻧﻴﮥ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﻭ‬ ‫ﺩﺭ ﺑﻴﺎﻥ ﻣﺮﺍﺗﺐ‬ ‫ّ‬ ‫ّ‬

‫ﺟﺴﻤﺎﻧﻴﻪ ﮐﻪ‬ ‫ﺍﻭﻝ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ﮔﻔﺘﻴﻢ ﮐﻪ ﺩﺭ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺳﻪ ﻣﻘﺎﻡ ﺍﺳﺖ ّ‬

‫ﺗﻌﻠﻖ ﺑﺎﻳﻦ ﺟﺴﺪ ﺩﺍﺭﺩ ‪ ،‬ﺛﺎﻧﻰ ﺣﻘﻴﻘﺖ ﺷﺎﺧﺼﻪ ﻳﻌﻨﻰ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ‪ ،‬ﺛﺎﻟﺚ‬ ‫ّ‬

‫ﻬﻴﻪ ﺍﺳﺖ ﻭ ﺳﺒﺐ ﺣﻴﺎﺕ ﻭﺟﻮﺩ ﻭ ﺗﺮﺑﻴﺖ‬ ‫ﺭﺑﺎﻧﻰ ﻭ ﺁﻥ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬ ‫ﻇﻬﻮﺭ ّ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﺍﻣﮑﺎﻥ ‪ .‬ﺍﻳﻦ ﻣﻘﺎﻡ ﺟﺴﺪ ﻣﻘﺎﻡ‬ ‫ﻧﻔﻮﺱ ﻭ ﻫﺪﺍﻳﺖ ﺧﻠﻖ ﻭ‬ ‫ّ‬

‫ﺑﺸﺮﻳﺴﺖ ﻭ ﻣﺘﻼﺷﻰ ﻣﻴﺸﻮﺩ ﺯﻳﺮﺍ ﺗﺮﮐﻴﺐ ﻋﻨﺼﺮﻳﺴﺖ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﻋﻨﺎﺻﺮ‬ ‫ﺍﻣﺎ ﺁﻥ ﺣﻘﻴﻘﺖ ﺷﺎﺧﺼﮥ‬ ‫ﺗﺮﮐﻴﺐ ﻣﻴﺸﻮﺩ‬ ‫ّ‬ ‫ﻻﺑﺪ ﺗﺤﻠﻴﻞ ﻭ ﺗﻔﺮﻳﻖ ﻣﻴﮕﺮﺩﺩ ‪ّ .‬‬

‫ﻣﻘﺪﺱ‬ ‫ﻣﻈﺎﻫﺮ‬ ‫ﻣﻘﺪﺳﻪ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ّ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﻳﮏ ﺣﻘﻴﻘﺖ ّ‬ ‫ّ‬ ‫ﺹ ‪١١٧‬‬ ‫ﺍﻟﺼﻔﺎﺕ ﻣﻤﺘﺎﺯ ﺍﺯ ﺟﻤﻴﻊ‬ ‫ﺍﺳﺖ ﮐﻪ ﻣﻦ ﺣﻴﺚ ّ‬ ‫ﺍﻟﺬﺍﺕ ﻭ ﻣﻦ ﺣﻴﺚ ّ‬

‫ﺍﺷﻴﺎﺳﺖ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺷﻤﺲ ﻣﻦ ﺣﻴﺚ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻣﻘﺘﻀﻰ ﺍﻧﻮﺍﺭ ﺍﺳﺖ‬

‫ﻣﺮﮐﺒﮥ ﮐﺮﮤ ﺷﻤﺲ ﻗﻴﺎﺱ ﺑﺎﺟﺰﺍء‬ ‫ﻭ ﻗﻴﺎﺱ ﺑﺎﻗﻤﺎﺭ ﻧﻤﻴﺸﻮﺩ‬ ‫ً‬ ‫ﻣﺜﻼ ﺍﺟﺰﺍء ّ‬

‫ﻣﺮﮐﺒﮥ ﮐﺮﮤ ﻗﻤﺮ ﻧﻤﻴﮕﺮﺩﺩ ﺁﻥ ﺍﺟﺰﺍء ﻭ ﺁﻥ ﺗﺮﺗﻴﺐ ﻣﻘﺘﻀﻰ ﻇﻬﻮﺭ ﺷﻌﺎﻉ‬ ‫ّ‬

‫ﻣﺮﮐﺒﮥ ﻗﻤﺮ ﻣﻘﺘﻀﻰ ﺷﻌﺎﻉ ﻧﻴﺴﺖ ﻣﻘﺘﻀﻰ ﺍﻗﺘﺒﺎﺱ ﺍﺳﺖ‬ ‫ﺍﻣﺎ ﺍﺟﺰﺍء ّ‬ ‫ﺍﺳﺖ ّ‬

‫ﭘﺲ ﺳﺎﺋﺮ ﺣﻘﺎﺋﻖ ﺍﻧﺴﺎﻧﻰ ﻧﻔﻮﺳﻰ ﻫﺴﺘﻨﺪ ﻣﺜﻞ ﻣﺎﻩ ﮐﻪ ﺍﻗﺘﺒﺎﺱ ﺍﻧﻮﺍﺭ ﺍﺯ‬

‫ﻣﻘﺪﺳﻪ ﺑﻨﻔﺴﻪ ﻣﻀﻰء ﺍﺳﺖ ‪ .‬ﻭ ﻣﻘﺎﻡ ﺛﺎﻟﺚ‬ ‫ﺍﻣﺎ ﺁﻥ ﺣﻘﻴﻘﺖ ّ‬ ‫ﺷﻤﺲ ﻣﻴﮑﻨﻨﺪ ّ‬ ‫ﻧﻔﺲ ﻓﻴﺾ ﺍﻟﻬﻰ ﻭ ﺟﻠﻮﮤ ﺟﻤﺎﻝ ﻗﺪﻳﻢ ﺍﺳﺖ ﻭ ﺍﺷﺮﺍﻕ ﺍﻧﻮﺍﺭ ﺣﻰ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﻪ ﺍﻧﻔﮑﺎﮐﻰ ﺍﺯ ﻓﻴﺾ ﺍﻟﻬﻰ ﻭ‬ ‫ﻗﺪﻳﺮ ﻭ ﺣﻘﻴﻘﺖ ﺷﺎﺧﺼﮥ ﻣﻈﺎﻫﺮ ّ‬ ‫ﻣﻘﺪﺳﻪ ﺻﻌﻮﺩﺷﺎﻥ ﻋﺒﺎﺭﺕ ﺍﺯﻳﻦ‬ ‫ﺭﺑﺎﻧﻰ ﻧﺪﺍﺭﺩ ﻟﻬﺬﺍ ﻣﻈﺎﻫﺮ ّ‬ ‫ﺟﻠﻮﮤ ّ‬

‫ﺗﺠﻠﻰ‬ ‫ﺍﺳﺖ ﮐﻪ ﻗﺎﻟﺐ ﻋﻨﺼﺮﻯ ﺭﺍ ﺗﺮﮎ ﮐﻨﻨﺪ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺳﺮﺍﺟﻰ ﮐﻪ ّ‬

‫ﺩﺭﻳﻦ ﻣﺸﮑﺎﺓ ﺩﺍﺭﺩ ﺷﻌﺎﻋﺶ ﺍﺯ ﻣﺸﮑﺎﺓ ﻣﻨﻘﻄﻊ ﻣﻴﺸﻮﺩ ﻳﻌﻨﻰ ﺍﻳﻦ ﻣﺸﮑﺎﺓ‬

‫ﻣﻘﺪﺳﻪ‬ ‫ﺍﻣﺎ ﻓﻴﺾ ﺳﺮﺍﺝ ﻣﻨﻘﻄﻊ ﻧﻤﻴﺸﻮﺩ ‪ .‬ﺑﺎﺭﻯ ﺩﺭ ﻣﻈﺎﻫﺮ ّ‬ ‫ﺧﺮﺍﺏ ﮔﺮﺩﺩ ّ‬

‫ﻓﻴﺾ ﻗﺪﻳﻢ ﻣﺎﻧﻨﺪ ﺳﺮﺍﺝ ﺍﺳﺖ ﻭ ﺣﻘﻴﻘﺖ ﺷﺎﺧﺼﻪ ﺑﻤﺜﺎﺑﮥ ﺯﺟﺎﺝ ﻭ‬

‫ﻫﻴﮑﻞ ﺑﺸﺮﻯ ﻣﺎﻧﻨﺪ ﻣﺸﮑﺎﺓ ﺍﮔﺮ ﻣﺸﮑﺎﺓ ﻣﻨﻬﺪﻡ ﮔﺮﺩﺩ ﻣﺼﺒﺎﺡ ﻣﺸﺘﻌﻞ‬

‫ﺷﺨﺼﻴﺖ ﻣﺨﺼﻮﺻﻪ‬ ‫ﻣﺘﻌﺪﺩﻩ ﻫﺴﺘﻨﺪ ﺯﻳﺮﺍ‬ ‫ﻬﻴﻪ ﻣﺮﺍﻳﺎﻯ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺳﺖ ‪ .‬ﻭ ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬

‫ﻣﺠﻠﻰ ﺩﺭ ﺍﻳﻦ ﻣﺮﺍﻳﺎ ﻳﮏ ﺷﻤﺲ ﺍﺳﺖ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ‬ ‫ﺍﻣﺎ‬ ‫ّ‬ ‫ﺩﺍﺭﻧﺪ ّ‬

‫ﻣﻘﺪﺳﻪ‬ ‫ﻣﺴﻴﺤﻴﻪ ﻏﻴﺮ ﺍﺯ ﺣﻘﻴﻘﺖ‬ ‫ﺣﻘﻴﻘﺖ‬ ‫ﺍﻟﺒﺘﻪ ﺣﻘﻴﻘﺖ ّ‬ ‫ﻣﻮﺳﻮﻳﻪ ﺍﺳﺖ ﻭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻃﻔﻮﻟﻴﺖ ﺁﺛﺎﺭ‬ ‫ﺳﻦ‬ ‫ّ‬ ‫ﺳﺮ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﺍﺯ ّ‬ ‫ﺍﺯ ﺑﺪﺍﻳﺖ ﻭﺍﻗﻒ ﺑﺮ ّ‬

‫ﺑﺰﺭﮔﻮﺍﺭﻯ ﺍﺯ ﺁﻥ ﻇﺎﻫﺮ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﭘﺲ ﭼﮕﻮﻧﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﺑﺎ ﻭﺟﻮﺩ‬ ‫ﻣﻘﺪﺳﻪ ﺫﮐﺮ ﺳﻪ‬ ‫ﺍﻳﻦ ﻓﻴﻮﺿﺎﺕ ﻭ ﮐﻤﺎﻻﺕ ﺍﺳﺘﺸﻌﺎﺭ ﻧﺒﺎﺷﺪ ‪ .‬ﺩﺭ ﻣﻈﺎﻫﺮ ّ‬

‫ﻣﻈﻬﺮﻳﺖ ﮐﺎﻣﻠﻪ‬ ‫ﻣﻘﺎﻡ ﮐﺮﺩﻳﻢ ﻣﻘﺎﻡ ﺟﺴﺪ ﺍﺳﺖ ﻭ ﻣﻘﺎﻡ ﺣﻘﻴﻘﺖ ﺷﺎﺧﺼﻪ ﻭ‬ ‫ّ‬

‫ﻣﺜﻼ ﺷﻤﺲ ﻭ ﺣﺮﺍﺭﺕ ﻭ ﺿﻴﺎﺋﺶ ﻭ ﺳﺎﺋﺮ ﻧﻔﻮﺱ ﻧﻴﺰ ﻣﻘﺎﻡ ﺟﺴﺪ ﻭ‬ ‫ً‬

‫ﻣﻘﺎﻡ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﻳﻌﻨﻰ ﺭﻭﺡ ﻭ ﻋﻘﻞ ﺩﺍﺭﻧﺪ ‪ .‬ﭘﺲ ﺩﺭ ﻣﻘﺎﻣﺎﺗﻰ ﮐﻪ ﺫﮐﺮ‬

‫ﻣﻴﺸﻮﺩ ﻣﻦ ﺧﻮﺍﺑﻴﺪﻩ ﺑﻮﺩﻡ ﻭ ﻣﺮﻭﺭ ﮐﺮﺩ ﻧﻔﺤﺎﺕ ﺍﻟﻬﻰ ﺑﺮ ﻣﻦ ﻭ ﺑﻴﺪﺍﺭ‬ ‫ﺹ ‪١١٨‬‬ ‫ﺷﺪﻡ ﻣﺜﻞ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺳﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﺟﺴﺪ ﻣﺤﺰﻭﻧﺴﺖ‬

‫ﻣﺸﻘﺘﻢ ﻳﺎ ﺩﺭ ﺭﺍﺣﺘﻢ ﻳﺎ ﺩﺭ ﺯﺣﻤﺘﻢ ﺍﻳﻨﻬﺎ ﻫﻤﻪ‬ ‫ﻭ ﺭﻭﺡ ﻣﺴﺘﺒﺸﺮ ﻳﺎ ﺁﻧﮑﻪ ﺩﺭ‬ ‫ّ‬

‫ﻣﺸﺨﺼﻪ ﻧﺪﺍﺭﺩ ﻭ ﺩﺧﻠﻰ ﺑﺂﻥ‬ ‫ﺭﺍﺟﻊ ﺑﻤﻘﺎﻡ ﺟﺴﺪ ﺍﺳﺖ ﺩﺧﻠﻰ ﺑﺂﻥ ﺣﻘﻴﻘﺖ‬ ‫ّ‬

‫ﺜﻼ ﻣﻼﺣﻈﻪ ﻣﻴﮑﻨﻴﺪ ﮐﻪ ﺩﺭ ﺟﺴﺪ‬ ‫ﻣﻈﻬﺮﻳﺖ ﺣﻘﻴﻘﺖ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﻧﺪﺍﺭﺩ ‪ .‬ﻣ ً‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻧﺴﺎﻥ ﻫﺰﺍﺭ ﺍﻧﻘﻼﺑﺎﺕ ﺣﺎﺩﺙ ﻣﻴﺸﻮﺩ ﻭ ﻟﮑﻦ ﺭﻭﺡ ﺍﺑﺪﴽ ﺍﺯ ﺁﻥ ﺧﺒﺮ‬

‫ﻣﺨﺘﻞ ﻣﻴﺸﻮﺩ ﻟﮑﻦ‬ ‫ﺑﮑﻠﻰ‬ ‫ﻧﺪﺍﺭﺩ ﻳﻤﮑﻦ ﺩﺭ ﺟﺴﺪ ﺍﻧﺴﺎﻥ ﺑﻌﻀﻰ ﺍﺯ ﺍﻋﻀﺎ ّ‬ ‫ّ‬

‫ﺟﻮﻫﺮ ﻋﻘﻞ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ﺻﺪ ﻫﺰﺍﺭ ﺁﻓﺖ ﺑﻠﺒﺎﺱ ﻭﺍﺭﺩ ﻣﻴﺸﻮﺩ ﻟﮑﻦ‬

‫ﺑﺮ ﻻﺑﺲ ﻫﻴﭻ ﺧﻄﺮﻯ ﻧﻴﺴﺖ ﺍﻳﻨﮑﻪ ﺑﻴﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﮐﻪ‬ ‫ﺩﺭ ﺧﻮﺍﺏ ﺑﻮﺩﻡ ﻭ ﻧﺴﻴﻢ ﺑﺮ ﻣﻦ ﻣﺮﻭﺭ ﻧﻤﻮﺩ ﻭ ﻣﻦ ﺭﺍ ﺑﻴﺪﺍﺭ ﮐﺮﺩ ﺍﻳﻦ‬

‫ﺣﻖ ﺯﻣﺎﻥ ﻣﺎﺿﻰ ﻭ ﻣﺴﺘﻘﺒﻞ ﻭ ﺣﺎﻝ ﻧﻴﺴﺖ‬ ‫ﺭﺍﺟﻊ ﺑﺠﺴﺪ ﺍﺳﺖ ‪ .‬ﺩﺭ ﻋﺎﻟﻢ ّ‬

‫ﻣﺜﻼ ﻣﺴﻴﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﺎﻥ ﻓﻰ‬ ‫ﻣﺎﺿﻰ ﻭ ﻣﻀﺎﺭﻉ ﻭ ﺣﺎﻝ ﻫﻤﻪ ﻳﮑﻴﺴﺖ‬ ‫ً‬ ‫ﺣﻖ‬ ‫ﺍﻟﺒﺪء ﺍﻟﮑﻠﻤﺔ ﻳﻌﻨﻰ ﺑﻮﺩ ﻭ ﻫﺴﺖ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﭼﺮﺍ ﮐﻪ ﺩﺭ ﻋﺎﻟﻢ ّ‬

‫ﻣﺜﻼ ﺩﺭ ﺻﻠﻮﺓ‬ ‫ﺑﺤﻖ ﺣﮑﻢ ﻧﺪﺍﺭﺩ‬ ‫ﺯﻣﺎﻥ ﻧﻴﺴﺖ ﺯﻣﺎﻥ ﺣﮑﻢ ﺑﺮ ﺧﻠﻖ ﺩﺍﺭﺩ‬ ‫ً‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﺑﻮﺩﻩ‬ ‫ﻣﻘﺪﺱ ﺑﺎﺩ ﻣﻘﺼﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﻧﺎﻡ ﺗﻮ ّ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﺪ ﻧﺎﻡ ﺗﻮ ّ‬

‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺰﻣﻴﻦ ﺍﺳﺖ‬ ‫ﻭ ﻫﺴﺖ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‬ ‫ً‬ ‫ﻣﺜﻼ ﺻﺒﺢ ﻭ ﻇﻬﺮ ﻭ ﻋﺼﺮ ّ‬ ‫ﺍﻣﺎ ﺩﺭ ﺁﻓﺘﺎﺏ ﺻﺒﺢ ﻭ ﻇﻬﺮ ﻭ ﻋﺼﺮ ﻭ ﺷﺎﻡ ﻧﻴﺴﺖ ‪‬‬ ‫ّ‬ ‫‪ - ٤٠‬ﻡ‬ ‫ﮐﻴﻔﻴﺖ ﻋﻠﻤﻰ ﮐﻪ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺩﺍﺭﺍ ﻫﺴﺘﻨﺪ‬ ‫ﺩﺭ ﺑﻴﺎﻥ‬ ‫ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﺣﺪﻯ ﻣﺤﺪﻭﺩ ﺍﺳﺖ ؟‬ ‫ﻗﻮﮤ ﻋﻠﻢ ﺗﺎ ﺑﭽﻪ ّ‬ ‫ﻗﻮﺍﺋﻰ ﮐﻪ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺩﺍﺭﺍ ﻫﺴﺘﻨﺪ ﻣﻦ ﺟﻤﻠﻪ ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﺗﺤﻘﻘﻰ ﻭ‬ ‫ﻋﻠﻢ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﻋﻠﻢ ﻭﺟﻮﺩﻯ ﻭ ﻋﻠﻢ ﺻﻮﺭﻯ ﻳﻌﻨﻰ ﻋﻠﻢ‬ ‫ّ‬ ‫ﺹ ‪١١٩‬‬

‫ﺗﺼﻮﺭ ﻭ ﺷﻬﻮﺩ‬ ‫ﺗﺼﻮﺭﻯ ‪ .‬ﻋﻠﻢ ﺧﻠﻖ ﻋﻤﻮﻣﴼ ﺑﺠﻤﻴﻊ ﺍﺷﻴﺎ ﻋﺒﺎﺭﺕ ﺍﺯ‬ ‫ﻋﻠﻢ‬ ‫ّ‬ ‫ّ‬

‫ﺗﺼﻮﺭ ﺁﻥ ﺷﻰء ﻧﻤﺎﻳﻨﺪ ﻳﺎ ﺁﻧﮑﻪ ﺍﺯ ﻣﺸﺎﻫﺪﮤ ﺷﻰء‬ ‫ﻋﻘﻠﻴﻪ‬ ‫ﺑﻘﻮﮤ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺳﺖ ﻳﻌﻨﻰ ﻳﺎ ّ‬

‫ﺻﻮﺭﺗﻰ ﺩﺭ ﻣﺮﺁﺕ ﻗﻠﺐ ﺣﺼﻮﻝ ﻳﺎﺑﺪ ﺩﺍﺋﺮﮤ ﺍﻳﻦ ﻋﻠﻢ ﺑﺴﻴﺎﺭ ﻣﺤﺪﻭﺩ‬

‫ﺍﻣﺎ ﻗﺴﻢ ﺛﺎﻧﻰ ﮐﻪ‬ ‫ﺍﺳﺖ ﭼﻪ ﮐﻪ ﻣﺸﺮﻭﻁ ﺑﺎﮐﺘﺴﺎﺏ ﻭ ﺗﺤﺼﻴﻞ ﺍﺳﺖ ‪ .‬ﻭ ّ‬ ‫ﺗﺤﻘﻘﻰ ﺍﺳﺖ ﺁﻥ ﻋﻠﻢ ﻣﺎﻧﻨﺪ ﺩﺍﻧﺎﺋﻰ ﻭ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺯ ﻋﻠﻢ ﻭﺟﻮﺩﻯ ﻭ‬ ‫ّ‬

‫ﻣﺜﻼ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﻭ ﺭﻭﺡ‬ ‫ﻭﻗﻮﻑ ﺍﻧﺴﺎﻥ ﺑﻨﻔﺲ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‬ ‫ً‬

‫ﺍﻧﺴﺎﻥ ﻭﺍﻗﻒ ﺑﺮ ﺟﻤﻴﻊ ﺣﺎﻻﺕ ﻭ ﺍﻃﻮﺍﺭ ﻭ ﺍﻋﻀﺎء ﻭ ﺍﺟﺰﺍء ﻋﻨﺼﺮﻯ‬

‫ﺣﺎﺳﻴﺎﺕ ﻭ ﺍﺣﻮﺍﻝ‬ ‫ﻗﻮﻯ ﻭ‬ ‫ﻣﻄﻠﻊ ﺑﺮ ﺟﻤﻴﻊ‬ ‫ﻭ ّ‬ ‫ّ​ّ‬ ‫ّ‬ ‫ﺣﻮﺍﺱ ﺟﺴﻤﺎﻧﻰ ﻭ ﻫﻤﭽﻨﻴﻦ ٰ‬ ‫ﻣﺘﺤﻘﻖ ﺑﺂﻧﺴﺖ‬ ‫ﺭﻭﺣﺎﻧﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ ﺍﻳﻦ ﻋﻠﻢ ﻭﺟﻮﺩﻳﺴﺖ ﮐﻪ ﺍﻧﺴﺎﻥ‬ ‫ّ‬

‫ﺍﺣﺴﺎﺱ ﺁﻧﺮﺍ ﻣﻴﮑﻨﺪ ﻭ ﺍﺩﺭﺍﮎ ﺁﻧﺮﺍ ﻣﻴﻨﻤﺎﻳﺪ ﺯﻳﺮﺍ ﺭﻭﺡ ﻣﺤﻴﻂ ﺑﺮ ﺟﺴﻢ‬ ‫ﺑﺤﻮﺍﺱ ﻭ ﻗﻮﺍﻯ ﺁﻥ ﺍﻳﻦ ﻋﻠﻢ ﺑﺎﮐﺘﺴﺎﺏ ﻭ ﺗﺤﺼﻴﻞ‬ ‫ﻣﻄﻠﻊ‬ ‫ﺍﺳﺖ ﻭ ّ‬ ‫ّ‬

‫ﻣﻘﺪﺳﮥ ﻣﻈﺎﻫﺮ‬ ‫ﻧﻴﺴﺖ ﺍﻣﺮﻳﺴﺖ ﻭﺟﻮﺩﻯ ﻣﻮﻫﺒﺖ ﻣﺤﺾ ﺍﺳﺖ ‪ .‬ﺣﻘﺎﺋﻖ ّ‬

‫ﺍﻟﺼﻔﺎﺗﻨﺪ ﻭ‬ ‫ﻬﻴﻪ ﭼﻮﻥ ﻣﺤﻴﻂ ﺑﺮ ﮐﺎﺋﻨﺎﺕ ﻣﻦ ﺣﻴﺚ ّ‬ ‫ّ​ّ‬ ‫ﺍﻟﺬﺍﺕ ﻭ ّ‬ ‫ﮐﻠﻴﮥ ﺍﻟ ّ‬

‫ﻣﺘﺤﻘﻖ ﺑﺠﻤﻴﻊ ﺍﺷﻴﺎ ﻟﻬﺬﺍ ﻋﻠﻢ ﺁﻧﺎﻥ‬ ‫ﻓﺎﺋﻖ ﻭ ﻭﺍﺟﺪ ﺣﻘﺎﺋﻖ ﻣﻮﺟﻮﺩﻩ ﻭ‬ ‫ّ‬

‫ﻋﻠﻢ ﺍﻟﻬﻰ ﺍﺳﺖ ﻧﻪ ﺍﮐﺘﺴﺎﺑﻰ ﻳﻌﻨﻰ ﻓﻴﺾ ﻗﺪﺳﻰ ﺍﺳﺖ ﻭ ﺍﻧﮑﺸﺎﻑ ﺭﺣﻤﺎﻧﻰ ‪.‬‬

‫ﻣﺜﻼ‬ ‫ﺗﺼﻮﺭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ‬ ‫ﻣﺠﺮﺩ ﺑﺠﻬﺖ‬ ‫ﻣﺜﻠﻰ ﺫﮐﺮ ﻧﻤﺎﺋﻴﻢ ﺍﻳﻦ ﻣﺜﻞ‬ ‫ً‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺘﺤﻘﻖ ﺑﻌﺎﻟﻢ ﺣﻴﻮﺍﻥ ﻭ‬ ‫ﺍﺭﺿﻴﻪ ﺍﻧﺴﺎﻧﺴﺖ ﺍﻧﺴﺎﻥ‬ ‫ﺍﺷﺮﻑ ﻣﻮﺟﻮﺩﺍﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻧﺒﺎﺕ ﻭ ﺟﻤﺎﺩ ﺍﺳﺖ ﻳﻌﻨﻰ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺩﺭ ﺍﻭ ﻣﻨﺪﺭﺝ ﺍﺳﺖ ﺑﻨﺤﻮﻯ ﮐﻪ ﺩﺍﺭﻧﺪﮤ‬ ‫ﺍﻳﻦ ﻣﻘﺎﻣﺎﺕ ﻭ ﻣﺮﺍﺗﺐ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺩﺍﺭﻧﺪﮤ ﺍﻳﻦ ﻣﻘﺎﻣﺎﺗﺴﺖ ﻭﺍﻗﻒ‬

‫ﻣﺜﻞ ﺍﺳﺖ ﻧﻪ ِﻣﺜﻞ ‪.‬‬ ‫ﺑﺎﺳﺮﺍﺭ ﺁﻧﺴﺖ ﻭ ّ‬ ‫ﻣﻄﻠﻊ ّ‬ ‫ﺑﺴﺮ ﻭﺟﻮﺩ ﺁﻥ ﺍﻳﻦ َ َ‬

‫ﻣﻄﻠﻊ ﺑﺮ ﺣﻘﺎﺋﻖ ﺍﺳﺮﺍﺭ ﮐﺎﺋﻨﺎﺗﻨﺪ ﻟﻬﺬﺍ‬ ‫ﻬﻴﻪ ّ‬ ‫ﮐﻠﻴﮥ ﺍﻟ ّ‬ ‫ﻣﺨﺘﺼﺮ ﺍﻳﻨﮑﻪ ﻣﻈﺎﻫﺮ ّ ّ‬

‫ﺷﺮﺍﻳﻌﻰ ﺗﺄﺳﻴﺲ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻣﻄﺎﺑﻖ ﻭ ﻣﻮﺍﻓﻖ ﺣﺎﻝ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﺴﺖ ﺯﻳﺮﺍ‬ ‫ﺿﺮﻭﺭﻳﻪ ﺍﺳﺖ ﮐﻪ ﻣﻨﺒﻌﺚ ﺍﺯ ﺣﻘﺎﺋﻖ ﮐﺎﺋﻨﺎﺗﺴﺖ ﻣﻈﻬﺮ‬ ‫ﺷﺮﻳﻌﺖ ﺭﻭﺍﺑﻂ‬ ‫ّ‬

‫ﻣﻄﻠﻊ ﺑﺤﻘﺎﺋﻖ ﮐﺎﺋﻨﺎﺕ ﻧﺒﺎﺷﺪ ﺭﻭﺍﺑﻂ‬ ‫ﻣﻘﺪﺱ ﺗﺎ ّ‬ ‫ﻇﻬﻮﺭ ﻳﻌﻨﻰ ﺷﺎﺭﻉ ّ‬

‫ﺍﻟﺒﺘﻪ ﻣﻘﺘﺪﺭ‬ ‫ﺿﺮﻭﺭﻳﻪ ﮐﻪ ﻣﻨﺒﻌﺚ ﺍﺯ ﺣﻘﺎﺋﻖ ﻣﻤﮑﻨﺎﺗﺴﺖ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﺪ ّ‬ ‫ّ‬ ‫ﺹ ‪١٢٠‬‬

‫ﺑﻮﺿﻊ ﺷﺮﻳﻌﺘﻰ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ﻭ ﻣﻮﺍﻓﻖ ﺣﺎﻝ ﻧﮕﺮﺩﺩ ‪ .‬ﺍﻧﺒﻴﺎء ﺍﻟﻬﻰ ﻣﻈﺎﻫﺮ‬ ‫ﻬﻴﻪ‬ ‫ﮐﻠﻴﻪ ّ‬ ‫ّ​ّ‬ ‫ﺍﻃﺒﺎء ﺣﺎﺫﻗﻨﺪ ﻭ ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﻣﺎﻧﻨﺪ ﻫﻴﮑﻞ ﺑﺸﺮﻯ ﻭ ﺷﺮﺍﻳﻊ ﺍﻟ ّ‬ ‫ﻣﻄﻠﻊ ﻭ ﻭﺍﻗﻒ ﺑﺮ ﺟﻤﻴﻊ ﺍﻋﻀﺎ‬ ‫ﺩﻭﺍ ﻭ ﻋﻼﺝ ﭘﺲ ﻃﺒﻴﺐ ﺑﺎﻳﺪ ﮐﻪ ّ‬

‫ﻭ ﺍﺟﺰﺍ ﻭ ﻃﺒﻴﻌﺖ ﻭ ﺍﺣﻮﺍﻝ ﻣﺮﻳﺾ ﺑﺎﺷﺪ ﺗﺎ ﺁﻧﮑﻪ ﺩﻭﺍﺋﻰ ﺗﺮﺗﻴﺐ ﺩﻫﺪ‬ ‫ﺑﺴﻢ ﻧﺎﻗﻊ ﮔﺮﺩﺩ ‪ .‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺣﮑﻴﻢ ﺩﻭﺍ ﺭﺍ ﺍﺯ ﻧﻔﺲ ﺍﻣﺮﺍﺽ‬ ‫ﮐﻪ ﻧﺎﻓﻊ‬ ‫ّ‬

‫ﻋﺎﺭﺿﮥ ﺑﺮ ﻣﺮﻳﺾ ﺍﺳﺘﻨﺒﺎﻁ ﮐﻨﺪ ﺯﻳﺮﺍ ﺗﺸﺨﻴﺺ ﻣﺮﺽ ﻧﻤﺎﻳﺪ ﺑﻌﺪ ﺗﺮﺗﻴﺐ‬

‫ﻋﻠﺖ ﻣﺰﻣﻨﻪ ﮐﻨﺪ ﺗﺎ ﺗﺸﺨﻴﺺ ﻣﺮﺽ ﻧﺸﻮﺩ ﭼﮕﻮﻧﻪ ﺗﺮﺗﻴﺐ ﻋﻼﺝ‬ ‫ﻋﻼﺝ ّ‬

‫ﻭ ﺩﻭﺍ ﮔﺮﺩﺩ ﭘﺲ ﺑﺎﻳﺪ ﻃﺒﻴﺐ ﺑﻄﺒﻴﻌﺖ ﻭ ﺍﻋﻀﺎ ﻭ ﺍﺟﺰﺍ ﻭ ﺍﺣﻮﺍﻝ‬

‫ﺑﮑﺎﻓﮥ‬ ‫ﺍﻃﻼﻉ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺑﺠﻤﻴﻊ ﺍﻣﺮﺍﺽ ﻭﺍﻗﻒ ﻭ‬ ‫ﻣﺮﻳﺾ ﻧﻬﺎﻳﺖ ّ‬ ‫ّ‬

‫ﻣﻄﻠﻊ ﺗﺎ ﺁﻧﮑﻪ ﺩﻭﺍﻯ ﻣﻮﺍﻓﻘﻰ ﺗﺮﺗﻴﺐ ﺩﻫﺪ ‪ .‬ﭘﺲ ﺷﺮﻳﻌﺖ ﺭﻭﺍﺑﻂ‬ ‫ﺍﺩﻭﻳﻪ ّ‬ ‫ﻬﻴﻪ‬ ‫ﺿﺮﻭﺭﻳﻪ ﺍﻳﺴﺖ ﮐﻪ ﻣﻨﺒﻌﺚ ﺍﺯ ﺣﻘﻴﻘﺖ ﮐﺎﺋﻨﺎﺗﺴﺖ ﻭ ﻣﻈﺎﻫﺮ ّ ّ‬ ‫ّ‬ ‫ﮐﻠﻴﮥ ﺍﻟ ّ‬

‫ﺿﺮﻭﺭﻳﻪ ﻭ‬ ‫ﻣﻄﻠﻊ ﺑﺎﺳﺮﺍﺭ ﮐﺎﺋﻨﺎﺗﻨﺪ ﻟﻬﺬﺍ ﻭﺍﻗﻒ ﺑﺂﻥ ﺭﻭﺍﺑﻂ‬ ‫ﭼﻮﻥ ّ‬ ‫ّ‬ ‫ﺁﻧﺮﺍ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﻗﺮﺍﺭ ﺩﻫﻨﺪ ‪.‬‬

‫‪ - ٤١‬ﻣﺎ‬ ‫ﮐﻠﻴﻪ‬ ‫ﺍﺩﻭﺍﺭ ّ ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﮐﻠﻴﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻭﺍﻗﻊ ‪ ،‬ﺣﻘﻴﻘﺖ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺭﺍ ﺑﻴﺎﻥ ﮐﻨﻴﺪ ‪.‬‬ ‫ﺫﮐﺮ ﺍﺩﻭﺍﺭ ّ ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﻧﻮﺭﺍﻧﻴﻪ ﺩﺭ ﺍﻳﻦ ﻓﻀﺎﻯ ﻧﺎﻣﺘﻨﺎﻫﻰ ﻫﺮ ﻳﮏ ﺭﺍ ﺩﻭﺭﻯ‬ ‫ﻫﻤﭽﻨﺎﻧﮑﻪ ﺍﻳﻦ ﺍﺟﺮﺍﻡ‬ ‫ّ‬

‫ﺯﻣﺎﻧﻴﺴﺖ ﮐﻪ ﺩﺭ ﺍﺯﻣﻨﮥ ﻣﺨﺘﻠﻔﻪ ﻫﺮ ﻳﮏ ﺩﺭ ﻓﻠﮏ ﺧﻮﻳﺶ ﺩﻭﺭﻯ ﺯﻧﺪ‬ ‫ﻣﺜﻼ ﮐﺮﮤ ﺍﺭﺽ ﺩﺭ ﻫﺮ ﺳﻴﺼﺪ ﻭ‬ ‫ﻭ ﺩﻭﺑﺎﺭﻩ ﺑﻨﺎﻯ ﺩﻭﺭﮤ ﺟﺪﻳﺪ ﮔﺬﺍﺭﺩ‬ ‫ً‬

‫ﺷﺼﺖ ﻭ ﭘﻨﺞ ﺭﻭﺯ ﻭ ﭘﻨﺞ ﺳﺎﻋﺖ ﻭ ﭼﻬﻞ ﻭ ﻫﺸﺖ ﺩﻗﻴﻘﻪ ﻭ ﮐﺴﻮﺭﻯ‬ ‫ﺍﻭﻝ ﺩﻭﺑﺎﺭﻩ‬ ‫ﺩﻭﺭﻯ ﺯﻧﺪ ﭘﺲ ﺁﻏﺎﺯ ﺩﻭﺭ ﺟﺪﻳﺪ ﻧﻤﺎﻳﺪ ﻳﻌﻨﻰ ﺁﻥ ﺩﻭﺭﮤ ّ‬ ‫ﺹ ‪١٢١‬‬ ‫ﮐﻠﻰ ﺭﺍ ﭼﻪ ﺩﺭ ﺁﻓﺎﻕ ﻭ ﭼﻪ ﺩﺭ ﺍﻧﻔﺲ‬ ‫ﺗﺠﺪﺩ ﻳﺎﺑﺪ ‪ ،‬ﺑﻬﻤﭽﻨﻴﻦ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ّ‬ ‫ّ‬ ‫ﮐﻠﻴﻪ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺍﻣﻮﺭ ﻋﻈﻴﻤﻪ ﺍﺳﺖ ﭼﻮﻥ ﺩﻭﺭﻩ‬ ‫ﺩﻭﺭﻯ ﺍﺯ ﺣﻮﺍﺩﺙ ّ‬

‫ﻣﻨﺘﻬﻰ ﺷﻮﺩ ﺩﻭﺭﮤ ﺟﺪﻳﺪ ﺍﺑﺘﺪﺍ ﮔﺮﺩﺩ ﻭ ﺩﻭﺭﮤ ﻗﺪﻳﻢ ﺍﺯ ﻭﻗﻮﻉ ﺣﻮﺍﺩﺙ‬

‫ﺑﮑﻠﻰ ﻓﺮﺍﻣﻮﺵ ﺷﻮﺩ ﮐﻪ ﺍﺑﺪﴽ ﺧﺒﺮﻯ ﻭ ﺍﺛﺮﻯ ﺍﺯ ﺁﻥ ﻧﻤﺎﻧﺪ ‪ .‬ﭼﻨﺎﻧﮑﻪ‬ ‫ﻋﻈﻴﻤﻪ ّ‬

‫ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﺪ ﮐﻪ ﺍﺯ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺍﺑﺪﴽ ﺧﺒﺮﻯ ﻧﻴﺴﺖ‬

‫ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺑﺪﻻﺋﻞ ﺍﺯ ﭘﻴﺶ ﺛﺎﺑﺖ ﻧﻤﻮﺩﻳﻢ ﮐﻪ ﻋﻤﺮﺍﻥ ﺍﻳﻦ ﮐﺮﮤ ﺍﺭﺽ‬

‫ﺑﺴﻴﺎﺭ ﻗﺪﻳﻢ ﺍﺳﺖ ﻧﻪ ﻳﮑﺼﺪ ﻫﺰﺍﺭ ﻧﻪ ﺩﻭﻳﺴﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﻧﻪ ﻳﮏ ﻣﻠﻴﻮﻥ‬

‫ﺑﮑﻠﻰ ﺁﺛﺎﺭ ﻭ ﺍﺧﺒﺎﺭ ﻗﺪﻳﻢ ﻣﻨﻘﻄﻊ ‪.‬‬ ‫ﻧﻪ ﺩﻭ ﻣﻠﻴﻮﻥ ﺳﺎﻝ ﺑﺴﻴﺎﺭ ﻗﺪﻳﻢ ﺍﺳﺖ ﻭ ّ‬

‫ﻬﻴﻪ ﺭﺍ ﺩﻭﺭﻳﺴﺖ ﺯﻣﺎﻧﻰ ﮐﻪ ﺩﺭ ﺁﻥ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻫﺮ ﻳﮏ ﺍﺯ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺍﻟ ّ‬ ‫ﺩﻭﺭﻩ ﺍﺣﮑﺎﻡ ﻭ ﺷﺮﻳﻌﺘﺶ ﺟﺎﺭﻯ ﻭ ﺳﺎﺭﻳﺴﺖ ﭼﻮﻥ ﺩﻭﺭ ﺍﻭ ﺑﻈﻬﻮﺭ ﻣﻈﻬﺮ‬

‫ﺟﺪﻳﺪ ﻣﻨﺘﻬﻰ ﺷﻮﺩ ﺩﻭﺭﮤ ﺟﺪﻳﺪ ﺍﺑﺘﺪﺍ ﮔﺮﺩﺩ ﻭ ﺑﺮ ﺍﻳﻦ ﻣﻨﻮﺍﻝ ﺩﻭﺭﻫﺎ‬

‫ﮐﻠﻴﻪ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ‬ ‫ﺁﻳﺪ ﻭ ﻣﻨﺘﻬﻰ ﮔﺮﺩﺩ ﻭ ﺗﺠ ّﺪﺩ ﻳﺎﺑﺪ ﺗﺎ ﻳﮏ ﺩﻭﺭﮤ ّ ّ‬

‫ﺑﮑﻠﻰ ﺧﺒﺮ ﻭ‬ ‫ﮐﻠﻴﻪ ﻭ ﻭﻗﺎﻳﻊ ﻋﻈﻴﻤﻪ ﻭﺍﻗﻊ ﺷﻮﺩ ﮐﻪ ّ‬ ‫ﺑﺎﻧﺘﻬﺎ ﺭﺳﺪ ﻭ ﺣﻮﺍﺩﺙ ّ ّ‬

‫ﮐﻠﻰ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺁﻏﺎﺯ ﻧﻤﺎﻳﺪ ﺯﻳﺮﺍ‬ ‫ﺍﺛﺮ ﺍﺯ ﭘﻴﺶ ﻧﻤﺎﻧﺪ ﭘﺲ ﺩﻭﺭ ﺟﺪﻳﺪ ّ‬ ‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺭﺍ ﺑﺪﺍﻳﺘﻰ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﭘﻴﺶ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﺑﺮ ﺍﻳﻦ ﻣﺴﺄﻟﻪ‬

‫ﮐﻠﻰ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺭﺍ ﮔﻮﺋﻴﻢ‬ ‫ﺍﻗﺎﻣﻪ ﺷﺪ ﺍﺣﺘﻴﺎﺝ ﺑﺘﮑﺮﺍﺭ ﻧﻴﺴﺖ ‪ .‬ﺑﺎﺭﻯ ﺩﻭﺭﮤ ّ‬ ‫ﺑﻴﺤﺪ ﻭ ﺷﻤﺎﺭ ﻭ‬ ‫ﻣﺪﺗﻰ ﻣﺪﻳﺪﻩ ﻭ ﻗﺮﻭﻥ ﻭ ﺍﻋﺼﺎﺭﻯ‬ ‫ّ‬ ‫ﺁﻥ ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ّ‬

‫ﮐﻠﻰ‬ ‫ﺩﺭ ﺁﻥ ﺩﻭﺭﻩ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺟﻠﻮﻩ ﺑﺴﺎﺣﺖ ﺷﻬﻮﺩ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﻇﻬﻮﺭ ّ‬ ‫ﻋﻈﻴﻤﻰ ﺁﻓﺎﻗﺮﺍ ﻣﺮﮐﺰ ﺍﺷﺮﺍﻕ ﻧﻤﺎﻳﺪ ﻭ ﻇﻬﻮﺭ ﺍﻭ ﺳﺒﺐ ﺑﻠﻮﻍ ﻋﺎﻟﻢ ﮔﺮﺩﺩ‬

‫ﻇﻞ ﺍﻭ ﺑﻌﺪ ﻣﺒﻌﻮﺙ‬ ‫ﺩﻭﺭﮤ ﺍﻭ ﺍﻣﺘﺪﺍﺩﺵ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻣﻈﺎﻫﺮﻯ ﺩﺭ ّ‬

‫ﻣﺘﻌﻠﻖ‬ ‫ﮔﺮﺩﻧﺪ ﻭ ﺑﺤﺴﺐ ﺍﻗﺘﻀﺎﻯ ﺯﻣﺎﻥ ﺗﺠﺪﻳﺪ ﺑﻌﻀﻰ ﺍﺣﮑﺎﻡ ﮐﻪ‬ ‫ّ‬

‫ﻇﻞ ﺍﻭ ﻫﺴﺘﻨﺪ ﻣﺎ ﺩﺭ ﺩﻭﺭﻩ ﺍﻯ‬ ‫ﺑﺠﺴﻤﺎﻧﻴﺎﺕ ﻭ ﻣﻌﺎﻣﻼﺗﺴﺖ ﻧﻤﺎﻳﻨﺪ ﻭﻟﻰ ﺩﺭ ّ‬ ‫ّ‬ ‫ﮐﻠﻴﻪﺍﺵ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ‪.‬‬ ‫ﻫﺴﺘﻴﻢ ﮐﻪ ﺑﺪﺍﻳﺘﺶ ﺁﺩﻡ ﺍﺳﺖ ﻭ ﻇﻬﻮﺭ ّ ّ‬

‫ﺹ ‪١٢٢‬‬

‫‪ - ٤٢‬ﻣﺐ‬

‫ﻬﻴﻪ‬ ‫ﺩﺭﺟﮥ ﻧﻔﻮﺫ ﻭ ﺗﺄﺛﻴﺮ ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﻗﻮﺕ ﻭ ﮐﻤﺎﻻﺕ ﺍﻋﺮﺍﺵ ﺣﻘﻴﻘﺖ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﺗﺎ ﺑﭽﻪ ﺩﺭﺟﻪ ﺍﺳﺖ‬ ‫ّ‬ ‫ﺣﺪ ؟‬ ‫ﻭ ﻧﻔﻮﺫﺷﺎﻥ ﺗﺎ ﺑﭽﻪ ّ‬

‫ﺟﻮﺍﺏ‬

‫ﺷﻤﺴﻴﻪ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﺩﺍﺋﺮﮤ‬ ‫ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻳﻌﻨﻰ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺳﻴﺎﺭﺍﺕ‬ ‫ﻣﻈﻠﻢ ﻭ ﺗﺎﺭﻳﮏ ﻭ ﺩﺭ ﺍﻳﻦ ﺩﺍﺋﺮﻩ ﺁﻓﺘﺎﺏ ﻣﺮﮐﺰ ﺍﻧﻮﺍﺭ ﻭ ﺟﻤﻴﻊ ّ‬

‫ﺷﻤﺴﻴﻪ ﺣﻮﻝ ﺍﻭ ﻃﺎﺋﻒ ﻭ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﺁﻥ ﻣﺴﺘﺸﺮﻕ ﺷﻤﺲ ﺳﺒﺐ‬ ‫ّ‬

‫ﮐﺎﻓﮥ ﮐﺎﺋﻨﺎﺕ ﺩﺭ ﺩﺍﺋﺮﮤ‬ ‫ﺣﻴﺎﺕ ﻭ ﻧﻮﺭﺍﻧ ّﻴﺖ ﺍﺳﺖ ﻭ ّ‬ ‫ﻋﻠﺖ ﻧﺸﻮ ﻭ ﻧﻤﺎﻯ ّ‬

‫ﺷﻤﺴﻴﻪ ﻧﺒﻮﺩ ﺩﺭ ﺍﻳﻦ ﺩﺍﺋﺮﻩ ﮐﺎﺋﻨﻰ ﺍﺯ‬ ‫ﺷﻤﺴﻴﻪ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻓﻴﻮﺿﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﮐﻞ ﺗﺎﺭﻳﮏ ﻭ ﻣﺘﻼﺷﻰ ﻣﻴﺸﺪﻧﺪ ‪ .‬ﭘﺲ‬ ‫ﻣﻮﺟﻮﺩﺍﺕ‬ ‫ﺗﺤﻘﻖ ﻧﺪﺍﺷﺖ ﺑﻠﮑﻪ ّ‬ ‫ّ‬ ‫ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﺷﺪ ﮐﻪ ﺁﻓﺘﺎﺏ ﻣﺮﮐﺰ ﺍﻧﻮﺍﺭ ﻭ ﺳﺒﺐ ﺣﻴﺎﺕ ﮐﺎﺋﻨﺎﺕ‬

‫ﻣﻘﺪﺳﮥ ﺍﻟﻬﻰ ﻣﺮﮐﺰ ﺍﻧﻮﺍﺭ‬ ‫ﺩﺭ ﺩﺍﺋﺮﮤ‬ ‫ﺷﻤﺴﻴﻪ ﺍﺳﺖ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ ﻣﻈﺎﻫﺮ ّ‬ ‫ّ‬

‫ﺗﺠﻠﻰ ﺑﺮ ﻋﺎﻟﻢ ﻗﻠﻮﺏ ﻭ ﺍﻓﮑﺎﺭ‬ ‫ﺣﻘﻴﻘﺘﻨﺪ ﻭ ﻣﻨﺒﻊ ﺍﺳﺮﺍﺭ ﻭ ﻓﻴﻮﺿﺎﺕ‬ ‫ﻣﺤﺒﺖ ّ‬ ‫ّ‬ ‫ﻧﻤﺎﻳﻨﺪ ﻭ ﻓﻴﺾ ﺍﺑﺪﻯ ﺑﺮ ﻋﺎﻟﻢ ﺍﺭﻭﺍﺡ ﻣﺒﺬﻭﻝ ﻓﺮﻣﺎﻳﻨﺪ ﺣﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ‬

‫ﺑﺨﺸﻨﺪ ﻭ ﺑﺎﻧﻮﺍﺭ ﺣﻘﺎﺋﻖ ﻭ ﻣﻌﺎﻧﻰ ﺩﺭﺧﺸﻨﺪ ﺭﻭﺷﻨﺎﺋﻰ ﻋﺎﻟﻢ ﺍﻓﮑﺎﺭ ﺍﺯ ﺁﻥ‬ ‫ﺗﺠﻠﻰ ﻭ ﺗﺮﺑﻴﺖ ﺁﻥ ﻧﻔﻮﺱ‬ ‫ﻣﺮﮐﺰ ﺍﻧﻮﺍﺭ ﻭ ﻣﻄﻠﻊ ﺍﺳﺮﺍﺭ ﺍﺳﺖ ‪ .‬ﺍﮔﺮ ﻓﻴﺾ ّ‬

‫ﻣﻘﺪﺳﻪ ﻧﺒﻮﺩ ﻋﺎﻟﻢ ﻧﻔﻮﺱ ﻭ ﺍﻓﮑﺎﺭ ﻇﻠﻤﺖ ﺍﻧﺪﺭ ﻇﻠﻤﺖ ﺍﺳﺖ ﻭ ﺍﮔﺮ‬ ‫ّ‬

‫ﺗﻌﺎﻟﻴﻢ ﺻﺤﻴﺤﮥ ﺁﻥ ﻣﻄﺎﻟﻊ ﺍﺳﺮﺍﺭ ﻧﺒﻮﺩ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺟﻮﻻﻧﮕﺎﻩ ﺍﺧﻼﻕ ﻭ‬ ‫ﮐﻞ ﻣﺠﺎﺯﻯ ﻭ ﺣﻴﺎﺕ ﺣﻘﻴﻘﻰ ﻣﻔﻘﻮﺩ‬ ‫ﺍﻃﻮﺍﺭ ﺣﻴﻮﺍﻧﻰ ﺑﻮﺩ ﻭ ﻭﺟﻮﺩ ّ‬

‫ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺩﺭ ﺑﺪء ﮐﻠﻤﻪ ﺑﻮﺩ "‪ ،‬ﻳﻌﻨﻰ ﺳﺒﺐ ﺣﻴﺎﺕ‬ ‫ﺍﺭﺿﻴﻪ ﮐﻪ‬ ‫ﮐﻞ ﺷﺪ ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﻧﻔﻮﺫ ﺁﻓﺘﺎﺏ ﺭﺍ ﺩﺭ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺯ ﻗﺮﺏ ﻭ ﺑﻌﺪ ﺁﻓﺘﺎﺏ ﻭ ﻃﻠﻮﻉ ﻭ ﻏﺮﻭﺏ ﭼﻪ ﺁﺛﺎﺭ ﻭ ﻧﺘﺎﺋﺞ ﻭﺍﺿﺢ‬ ‫ﺹ ‪١٢٣‬‬

‫ﻭ ﺁﺷﮑﺎﺭ ‪ .‬ﮔﻬﻰ ﺧﺰﺍﻧﺴﺖ ﮔﻬﻰ ﺑﻬﺎﺭ ﮔﻬﻰ ﺻﻴﻒ ﮔﻬﻰ ﺷﺘﺎ ﻭ ﭼﻮﻥ‬

‫ﺑﺨﻂ ﺍﺳﺘﻮﺍ ﮔﺬﺭﺩ ﺑﻬﺎﺭ ﺭﻭﺡ ﺑﺨﺶ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ﻭ ﭼﻮﻥ ﺑﺴﻤﺖ ﺭﺃﺱ‬ ‫ّ‬

‫ﺭﺳﺪ ﻓﻮﺍﮐﻪ ﻭ ﺍﺛﻤﺎﺭ ﺑﺪﺭﺟﮥ ﮐﻤﺎﻝ ﺭﺳﺪ ﻭ ﺣﺒﻮﺏ ﻭ ﻧﺒﺎﺗﺎﺕ ﻧﺘﻴﺠﻪ ﺑﺨﺸﺪ‬

‫ﺍﺭﺿﻴﻪ ﺑﻤﻨﺘﻬﻰ ﺩﺭﺟﮥ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻓﺎﺋﺰ ﮔﺮﺩﺩ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻈﻬﺮ‬ ‫ﻭ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬

‫ﺗﺠﻠﻰ ﺑﺮ ﻋﺎﻟﻢ ﺍﺭﻭﺍﺡ‬ ‫ﺭﺑﺎﻧﻰ ﮐﻪ ﺁﻓﺘﺎﺏ ﻋﺎﻟﻢ ﺁﻓﺮﻳﻨﺶ ﺍﺳﺖ ﭼﻮﻥ ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ّ‬ ‫ﻭ ﺍﻓﮑﺎﺭ ﻭ ﻗﻠﻮﺏ ﻧﻤﺎﻳﺪ ﺑﻬﺎﺭ ﺭﻭﺣﺎﻧﻰ ﺁﻳﺪ ﻭ ﺣﻴﺎﺕ ﺟﺪﻳﺪ ﺭﺥ ﺑﮕﺸﺎﻳﺪ‬

‫ﻗﻮﮤ ﺭﺑﻴﻊ ﺑﺪﻳﻊ ﻇﺎﻫﺮ ﮔﺮﺩﺩ ﻭ ﻣﻮﻫﺒﺖ ﻋﺠﻴﺐ ﻣﺸﻬﻮﺩ ﺷﻮﺩ ﭼﻨﺎﻧﭽﻪ‬ ‫ّ‬

‫ﻬﻴﻪ ﺩﺭ ﻋﺎﻟﻢ ﻋﻘﻮﻝ‬ ‫ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ ﻫﺮ ﻳﮏ ﺍﺯ ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬

‫ﺗﺮﻗﻰ ﻋﺠﻴﺒﻰ ﺣﺎﺻﻞ ﺷﺪ ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺍﻟﻬﻰ‬ ‫ﻭ ﺍﻓﮑﺎﺭ ﻭ ﺍﺭﻭﺍﺡ ّ‬ ‫ﺗﺮﻗﻰ ﺩﺭ ﻋﺎﻟﻢ ﻋﻘﻮﻝ ﻭ ﺍﻓﮑﺎﺭ ﺣﺎﺻﻞ ﮔﺮﺩﻳﺪﻩ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﮐﻪ ﭼﻘﺪﺭ ّ‬

‫ﻭ ﺣﺎﻝ ﺑﺪﺍﻳﺖ ﺍﺷﺮﺍﻕ ﺍﺳﺖ ﻋﻨﻘﺮﻳﺐ ﻣﻼﺣﻈﻪ ﺷﻮﺩ ﮐﻪ ﺍﻳﻦ ﻓﻴﻮﺿﺎﺕ‬ ‫ﻬﻴﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺗﺎﺭﻳﮑﺮﺍ ﻧﻮﺭﺍﻧﻰ ﻧﻤﺎﻳﺪ ﻭ ﺍﻳﻦ‬ ‫ﺟﺪﻳﺪﻩ ﻭ ﺍﻳﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻟ ّ‬

‫ﺍﻗﺎﻟﻴﻢ ﻏﻤﮕﻴﻦ ﺭﺍ ﺑﻬﺸﺖ ﺑﺮﻳﻦ ﻓﺮﻣﺎﻳﺪ ﻭ ﺍﮔﺮ ﺑﺒﻴﺎﻥ ﺁﺛﺎﺭ ﻭ ﻓﻴﻮﺿﺎﺕ‬ ‫ﻣﻘﺪﺳﻪ ﭘﺮﺩﺍﺯﻳﻢ ﺑﺴﻴﺎﺭ ﺑﺘﻄﻮﻳﻞ ﺍﻧﺠﺎﻣﺪ ﺷﻤﺎ ﺧﻮﺩ ﻓﮑﺮ‬ ‫ﻫﺮ ﻳﮏ ﺍﺯ ﻣﻈﺎﻫﺮ ّ‬

‫ﺗﻌﻤﻖ ﻧﻤﺎﺋﻴﺪ ﺑﺤﻘﻴﻘﺖ ﺍﻳﻦ ﻣﻄﻠﺐ ﭘﻰ ﺑﺮﻳﺪ ‪.‬‬ ‫ﻭ ّ‬ ‫‪ - ٤٣‬ﻣﺞ‬ ‫ﮐﻠﻴﮥ ﺍﻧﺒﻴﺎ ﺑﺮ ﺩﻭ ﻗﺴﻤﻨﺪ‬ ‫ّ​ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﮐﻠﻴﮥ ﺍﻧﺒﻴﺎ ﺑﺮ ﭼﻨﺪ ﻗﺴﻤﻨﺪ ؟‬ ‫ّ​ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﮐﻠﻴﮥ ﺍﻧﺒﻴﺎ ﺑﺮ ﺩﻭ ﻗﺴﻤﻨﺪ ﻗﺴﻤﻰ ﻧﺒﻰ ﺑﺎﻻﺳﺘﻘﻼﻟﻨﺪ ﻭ ﻣﺘﺒﻮﻉ ﻭ ﻗﺴﻤﻰ ﺩﻳﮕﺮ‬ ‫ّ​ّ‬ ‫ّ‬ ‫ﻣﺆﺳﺲ ﺩﻭﺭ‬ ‫ﻣﺴﺘﻘﻞ ﻭ ﺗﺎﺑﻊ ‪ .‬ﺍﻧﺒﻴﺎﻯ‬ ‫ﻏﻴﺮ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺴﺘﻘﻠﻪ ﺍﺻﺤﺎﺏ ﺷﺮﻳﻌﺘﻨﺪ ﻭ ّ‬ ‫ﺟﺪﻳﺪ ﮐﻪ ﺍﺯ ﻇﻬﻮﺭ ﺁﻧﺎﻥ ﻋﺎﻟﻢ ﺧﻠﻌﺖ ﺟﺪﻳﺪ ﭘﻮﺷﺪ ﻭ ﺗﺄﺳﻴﺲ ﺩﻳﻦ‬ ‫ﺟﺪﻳﺪ ﺷﻮﺩ ﻭ ﮐﺘﺎﺏ ﺟﺪﻳﺪ ﻧﺎﺯﻝ ﮔﺮﺩﺩ ﻭ ﺑﺪﻭﻥ ﻭﺍﺳﻄﻪ ﺍﻗﺘﺒﺎﺱ‬ ‫ﺹ ‪١٢٤‬‬

‫ﺫﺍﺗﻴﻪ ﺍﺳﺖ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ‬ ‫ﻧﻮﺭﺍﻧﻴﺘﺸﺎﻥ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻧﻤﺎﻳﻨﺪ‬ ‫ﻓﻴﺾ ﺍﺯ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺫﺍﺗﻴﮥ‬ ‫ﻣﺎﻧﻨﺪ ﺁﻓﺘﺎﺏ ﮐﻪ ﺑﺬﺍﺗﻪ ﻟﺬﺍﺗﻪ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﺭﻭﺷﻨﺎﺋﻰ ﺍﺯ ﻟﻮﺍﺯﻡ ّ‬

‫ﺍﺣﺪﻳﺖ ﻣﻨﺒﻊ ﻓﻴﻀﻨﺪ‬ ‫ﺁﻥ ﻣﻘﺘﺒﺲ ﺍﺯ ﮐﻮﮐﺒﻰ ﺩﻳﮕﺮ ﻧﻴﺴﺖ ‪ .‬ﺍﻳﻦ ﻣﻄﺎﻟﻊ ﺻﺒﺢ‬ ‫ّ‬

‫ﻣﺮﻭﺝ ﺯﻳﺮﺍ‬ ‫ﻭ ﺁﻳﻨﮥ ﺫﺍﺕ ﺣﻘﻴﻘﺖ‪ .‬ﻭ ﻗﺴﻤﻰ ﺩﻳﮕﺮ ﺍﺯ ﺍﻧﺒﻴﺎ ﺗﺎﺑﻌﻨﺪ ﻭ ّ‬

‫ﻣﺴﺘﻘﻠﻪ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺳﺘﻔﺎﺩﮤ‬ ‫ﻣﺴﺘﻘﻞ ﺍﻗﺘﺒﺎﺱ ﻓﻴﺾ ﺍﺯ ﺍﻧﺒﻴﺎﻯ‬ ‫ﻓﺮﻋﻨﺪ ﻧﻪ‬ ‫ّ‬ ‫ّ‬ ‫ﮐﻠﻴﻪ ﮐﻨﻨﺪ ﻣﺎﻧﻨﺪ ﻣﺎﻩ ﮐﻪ ﺑﺬﺍﺗﻪ ﻟﺬﺍﺗﻪ ﺭﻭﺷﻦ ﻭ‬ ‫ﻧﺒﻮﺕ ّ ّ‬ ‫ﻧﻮﺭ ﻫﺪﺍﻳﺖ ﺍﺯ ّ‬

‫ﮐﻠﻴﻪ ﮐﻪ‬ ‫ﻧﺒﻮﺕ ّ ّ‬ ‫ﺳﺎﻃﻊ ﻧﻪ ﻭﻟﻰ ﺍﻗﺘﺒﺎﺱ ﺍﻧﻮﺍﺭ ﺍﺯ ﺁﻓﺘﺎﺏ ﻧﻤﺎﻳﺪ ‪ .‬ﺁﻥ ﻣﻈﺎﻫﺮ ّ‬ ‫ﺑﺎﻻﺳﺘﻘﻼﻝ ﺍﺷﺮﺍﻕ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻣﺎﻧﻨﺪ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﺣﻀﺮﺕ ﻣﻮﺳﻰ‬

‫ﺍﻣﺎ ﻗﺴﻢ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭ ﺣﻀﺮﺕ‬ ‫ﻣﺤﻤﺪ ﻭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻭ ّ‬ ‫ّ‬ ‫ﻣﺮﻭﺟﻨﺪ ﻣﺎﻧﻨﺪ ﺳﻠﻴﻤﺎﻥ ﻭ ﺩﺍﻭﺩ ﻭ ﺍﺷﻌﻴﺎ ﻭ ﺍﺭﻣﻴﺎ ﻭ ﺣﺰﻗﻴﺎ ‪.‬‬ ‫ﺛﺎﻧﻰ ﮐﻪ ﺗﺎﺑﻊ ﻭ ّ‬

‫ﻣﺆﺳﺲ ﺑﻮﺩﻧﺪ ﻳﻌﻨﻰ ﺗﺄﺳﻴﺲ ﺷﺮﻳﻌﺖ ﺟﺪﻳﺪﻩ ﮐﺮﺩﻧﺪ‬ ‫ﺯﻳﺮﺍ ﺍﻧﺒﻴﺎﻯ‬ ‫ّ‬ ‫ﻣﺴﺘﻘﻠﻪ ّ‬

‫ﻋﻤﻮﻣﻴﻪ ﺭﺍ ﺗﺒﺪﻳﻞ ﮐﺮﺩﻧﺪ‬ ‫ﻭ ﻧﻔﻮﺳﻰ ﺭﺍ ﺧﻠﻖ ﺟﺪﻳﺪ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺧﻼﻕ‬ ‫ّ‬ ‫ﻭ ﺭﻭﺵ ﻭ ﻣﺴﻠﮏ ﺟﺪﻳﺪ ﺗﺮﻭﻳﺞ ﻧﻤﻮﺩﻧﺪ ﮐﻮﺭ ﺟﺪﻳﺪ ﺷﺪ ﻭ ﺗﺸﮑﻴﻞ‬ ‫ﺩﻳﻦ ﺟﺪﻳﺪ ﮔﺮﺩﻳﺪ ﻇﻬﻮﺭ ﺁﻧﺎﻥ ﻣﺎﻧﻨﺪ ﻣﻮﺳﻢ ﺭﺑﻴﻊ ﺍﺳﺖ ﮐﻪ ﺟﻤﻴﻊ‬ ‫ﺍﻣﺎ‬ ‫ﮐﺎﺋﻨﺎﺕ‬ ‫ﺍﺭﺿﻴﻪ ﺧﻠﻌﺖ ﺟﺪﻳﺪ ﭘﻮﺷﻨﺪ ﻭ ﺣﻴﺎﺕ ﺟﺪﻳﺪ ﻳﺎﺑﻨﺪ ﻭ ّ‬ ‫ّ‬

‫ﻗﺴﻢ ﺛﺎﻧﻰ ﺍﻧﺒﻴﺎ ﮐﻪ ﺗﺎﺑﻌﻨﺪ ﺍﻳﻦ ﻧﻔﻮﺱ ﺗﺮﻭﻳﺞ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﻧﻤﺎﻳﻨﺪ ﻭ‬

‫ﻗﻮﺕ ﻭ ﻗﺪﺭﺗﻰ ﻧﺪﺍﺭﻧﺪ‬ ‫ﺗﻌﻤﻴﻢ ﺩﻳﻦ ﺍ‪ ‬ﻭ ﺍﻋﻼﻯ ﮐﻠﻤﺔ ﺍ‪ ‬ﺍﺯ ﺧﻮﺩ ّ‬

‫ﻣﺴﺘﻘﻠﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﺎﻳﻨﺪ ‪.‬‬ ‫ﺑﻠﮑﻪ ﺍﺯ ﺍﻧﺒﻴﺎﻯ‬ ‫ّ‬ ‫ﺳﺆﺍﻝ‬ ‫ﺑﻮﺫﻩ ﻭ ﮐﻮﻧﻔﻴﻮﺵ ﭼﮕﻮﻧﻪ ﺑﻮﺩﻩﺍﻧﺪ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺑﻮﺫﻩ ﻧﻴﺰ ﺗﺄﺳﻴﺲ ﺩﻳﻦ ﺟﺪﻳﺪ ﻭ ﮐﻮﻧﻔﻴﻮﺵ ﺗﺠﺪﻳﺪ ﺳﻠﻮﮎ ﻭ ﺍﺧﻼﻕ‬

‫ﮐﻮﻧﻔﻮﺷﻴﻪ‬ ‫ﺑﻮﺫﻳﻪ ﻭ‬ ‫ﺑﮑﻠﻰ ﺍﺳﺎﺱ ﺁﻧﺎﻥ ﺑﺮ ﻫﻢ ﺧﻮﺭﺩ ﻭ ﻣﻠﻞ‬ ‫ﻗﺪﻳﻢ ﻧﻤﻮﺩ ﻭﻟﻰ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺑﺪﴽ ﺑﺮ ﻣﻌﺘﻘﺪﺍﺕ ﻭ ﻋﺒﺎﺩﺍﺕ ﻣﻄﺎﺑﻖ ﺍﺻﻞ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ﻧﻤﺎﻧﺪﻧﺪ ‪.‬‬

‫ﺹ ‪١٢٥‬‬ ‫ﻬﻴﻪ ﻧﻤﻮﺩ‬ ‫ﻣﺆﺳﺲ ﺍﻳﻦ ﺩﻳﻦ ﺷﺨﺺ ﻧﻔﻴﺲ ﺑﻮﺩ ﺗﺄﺳﻴﺲ‬ ‫ﻭﺣﺪﺍﻧﻴﺖ ﺍﻟ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺑﮑﻠﻰ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺖ ﻭ ﻋﺎﺩﺍﺕ‬ ‫ﻭﻟﻰ ﻣﻦ ﺑﻌﺪ ﺑﺘﺪﺭﻳﺞ ﺍﺳﺎﺱ ﺍﺻﻠﻰ ّ‬

‫ﺟﺎﻫﻠﻴﻪ ﺑﺪﻋﺖ ﺷﺪ ﺗﺎ ﺁﻧﮑﻪ ﻣﻨﺘﻬﻰ ﺑﻌﺒﺎﺩﺍﺕ ﺻﻮﺭ ﻭ ﺗﻤﺎﺛﻴﻞ‬ ‫ﻭ ﺭﺳﻮﻡ‬ ‫ّ‬

‫ﻣﺮﺍﺕ‬ ‫ﮔﺮﺩﻳﺪ ‪.‬‬ ‫ً‬ ‫ﺑﮑﺮﺍﺕ ﻭ ّ‬ ‫ﻣﺜﻼ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ّ‬ ‫ﺍﺗﺒﺎﻉ ﺁﻥ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺗﺄﮐﻴﺪ‬ ‫ﺗﻮﺻﻴﻪ ﺑﻮﺻﺎﻳﺎﻯ ﻋﺸﺮﮤ ﺩﺭ ﺗﻮﺭﺍﺕ ﻭ ّ‬

‫ﺗﺸﺒﺚ ﺑﺂﻥ ﮐﺮﺩﻧﺪ ﻭ ﺍﺯ ﺟﻤﻠﮥ ﻭﺻﺎﻳﺎﻯ ﻋﺸﺮﻩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺻﻮﺭﺕ‬ ‫ّ‬

‫ﻣﺴﻴﺤﻴﻴﻦ ﺻﻮﺭ ﻭ‬ ‫ﻭ ﺗﻤﺜﺎﻟﻰ ﺭﺍ ﭘﺮﺳﺘﺶ ﻣﻨﻤﺎ ﺣﺎﻝ ﺩﺭ ﮐﻨﺎﺋﺲ ﺑﻌﻀﻰ ﺍﺯ‬ ‫ّ‬ ‫ﺗﻤﺎﺛﻴﻞ ﮐﺜﻴﺮ ﻣﻮﺟﻮﺩ ‪ .‬ﭘﺲ ﻭﺍﺿﺢ ﻭ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺩﻳﻦ ﺍ‪ ‬ﺩﺭ ﻣﻴﺎﻥ‬

‫ﻃﻮﺍﺋﻒ ﺑﺮ ﺍﺳﺎﺱ ﺍﺻﻠﻰ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ﺑﻠﮑﻪ ﺑﺘﺪﺭﻳﺞ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﻧﻤﺎﻳﺪ‬ ‫ﺑﮑﻠﻰ ﻣﺤﻮ ﻭ ﻧﺎﺑﻮﺩ ﮔﺮﺩﺩ ﻟﻬﺬﺍ ﻇﻬﻮﺭ ﺟﺪﻳﺪ ﺷﻮﺩ ﻭ ﺁﺋﻴﻦ ﺟﺪﻳﺪ‬ ‫ﺗﺎ ﺁﻧﮑﻪ ّ‬ ‫ﺗﺄﺳﻴﺲ ﮔﺮﺩﺩ ﺯﻳﺮﺍ ﺍﮔﺮ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﻧﻨﻤﺎﻳﺪ ﺍﺣﺘﻴﺎﺝ ﺑﺘﺠﺪﻳﺪ ﻧﺸﻮﺩ ‪.‬‬

‫ﺍﻳﻦ ﺷﺠﺮ ﺩﺭ ﺑﺪﺍﻳﺖ ﺩﺭ ﻧﻬﺎﻳﺖ ﻃﺮﺍﻭﺕ ﺑﻮﺩ ﻭ ﭘﺮ ﺷﮑﻮﻓﻪ ﻭ ﺛﻤﺮ ﺑﻮﺩ‬ ‫ﺑﮑﻠﻰ ﺑﻰ ﺛﻤﺮ ﺷﺪ ﺑﻠﮑﻪ ﺧﺸﮏ ﻭ ﭘﻮﺳﻴﺪﻩ‬ ‫ﺗﺎ ﺁﻧﮑﻪ ﮐﻬﻨﻪ ﻭ ﻗﺪﻳﻢ ﮔﺸﺖ ﻭ ّ‬

‫ﮔﺸﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺎﻏﺒﺎﻥ ﺣﻘﻴﻘﺖ ﺑﺎﺯ ﺍﺯ ﺳﻨﺦ ﻭ ﺻﻨﻒ ﻫﻤﺎﻥ ﺷﺠﺮ ﻧﻬﺎﻝ‬

‫ﺑﻴﻬﻤﺎﻟﻰ ﻏﺮﺱ ﻧﻤﺎﻳﺪ ﮐﻪ ﺭﻭﺯ ﺑﺮﻭﺯ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﻍ‬

‫ﻇﻞ ﻣﻤﺪﻭﺩ ﮔﺴﺘﺮﺩ ﻭ ﺛﻤﺮ ﻣﺤﻤﻮﺩ ﺩﻫﺪ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ ﺍﺩﻳﺎﻥ ﺍﺯ ﺗﻤﺎﺩﻯ‬ ‫ﺍﻟﻬﻰ ّ‬ ‫ﺑﮑﻠﻰ ﺁﻥ ﺣﻘﻴﻘﺖ ﺩﻳﻦ ﺍ‪ ‬ﺍﺯ ﻣﻴﺎﻥ‬ ‫ﺍﻳﺎﻡ ﺍﺯ ﺍﺳﺎﺱ ﺍﺻﻠﻰ ﺗﻐﻴﻴﺮ ﻳﺎﺑﺪ ﻭ ّ‬ ‫ّ‬

‫ﺭﻭﺩ ﻭ ﺭﻭﺡ ﻧﻤﺎﻧﺪ ﺑﻠﮑﻪ ﺑﺪﻋﺘﻬﺎ ﺑﻤﻴﺎﻥ ﺁﻳﺪ ﻭ ﺟﺴﻢ ﺑﻴﺠﺎﻥ ﮔﺮﺩﺩ ﺍﻳﻨﺴﺖ‬ ‫ﻣﻠﺖ ﮐﻮﻧﻔﻴﻮﺵ ﻭ ﺑﻮﺫﻩ ﺣﺎﻝ ﻋﺒﺎﺩﺕ‬ ‫ﮐﻪ ﺗﺠﺪﻳﺪ ﺷﻮﺩ ‪ .‬ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ّ‬

‫ﺑﮑﻠﻰ ﺍﺯ‬ ‫ﻬﻴﻪ ﻏﺎﻓﻞ ﮔﺸﺘﻪﺍﻧﺪ ﺑﻠﮑﻪ‬ ‫ﺻﻮﺭ ﻭ ﺗﻤﺎﺛﻴﻞ ﻧﻤﺎﻳﻨﺪ ّ‬ ‫ّ‬ ‫ﻭﺣﺪﺍﻧﻴﺖ ﺍﻟ ّ‬

‫ﺍﻣﺎ ﺍﺳﺎﺱ ﭼﻨﻴﻦ‬ ‫ﺑﺂﻟﻬﮥ ﻣﻮﻫﻮﻣﻪ ﻣﺎﻧﻨﺪ ﺍﻋﺘﻘﺎﺩ ﻗﺪﻣﺎء ﻳﻮﻧﺎﻥ ﻣﻌﺘﻘﺪﻧﺪ ّ‬

‫ﺜﻼ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ‬ ‫ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﺍﺳﺎﺱ ﺩﻳﮕﺮ ﺑﻮﺩﻩ ﻭ ﺭﻭﺷﻰ ﺩﻳﮕﺮ ‪ .‬ﻣ ً‬

‫ﻣﺜﻼ‬ ‫ﺍﺳﺎﺱ ﺩﻳﻦ ﻣﺴﻴﺢ ﭼﮕﻮﻧﻪ ﻓﺮﺍﻣﻮﺵ ﮔﺮﺩﻳﺪﻩ ﻭ ﺑﺪﻋﺘﻬﺎ ﺑﻤﻴﺎﻥ ﺁﻣﺪﻩ‬ ‫ً‬

‫ﺗﻌﺪﻯ ﻭ ﺍﻧﺘﻘﺎﻡ ﻓﺮﻣﻮﺩﻩ ﺑﻠﮑﻪ ﺍﻣﺮ ﺑﺨﻴﺮ ﻭ ﻋﻨﺎﻳﺖ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﻨﻊ ﺍﺯ ّ‬ ‫ﻣﻀﺮﺕ ﻧﻤﻮﺩﻩ ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﻧﻔﺲ‬ ‫ﺷﺮ ﻭ‬ ‫ّ‬ ‫ﺩﺭ ﻣﻘﺎﺑﻞ ّ‬

‫ﺹ ‪١٢٦‬‬ ‫ﻃﺎﺋﻔﮥ ﻣﺴﻴﺤﻴﺎﻥ ﭼﻪ ﺟﻨﮕﻬﺎﻯ ﺧﻮﻧﺮﻳﺰ ﻭﺍﻗﻊ ﻭ ﭼﻪ ﻇﻠﻤﻬﺎ ﻭ ﺟﻔﺎﻫﺎ ﻭ‬

‫ﺩﺭﻧﺪﮔﻰ ﻭ ﺧﻮﻧﺨﻮﺍﺭﻯ ﺣﺎﺻﻞ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺣﺮﺑﻬﺎﻯ ﺳﺎﺑﻖ ﺑﻔﺘﻮﺍﻯ‬

‫ﺑﮑﻠﻰ‬ ‫ﺍﻳﺎﻡ ّ‬ ‫ﭘﺎﭖ ﻭﺍﻗﻊ ‪ ‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﮔﺮﺩﻳﺪ ﮐﻪ ﺍﺩﻳﺎﻥ ﺍﺯ ﻣﺮﻭﺭ ّ‬

‫ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﻳﺎﺑﺪ ﭘﺲ ﺗﺠﺪﻳﺪ ﮔﺮﺩﺩ ‪.‬‬ ‫‪ - ٤٤‬ﻣﺪ‬

‫ﻣﻘﺪﺳﻪ ﻇﺎﻫﺮﴽ ﺧﻄﺎﺏ ﺑﺎﻧﺒﻴﺎﺳﺖ‬ ‫ﺑﻌﻀﻰ ﻋﺘﺎﺑﻬﺎ ﮐﻪ ﺩﺭ ﮐﺘﺐ ّ‬ ‫ﺍﻣﺖ ﺍﺳﺖ‬ ‫ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﺨﺎﻃﺐ ﺑﺂﻧﻬﺎ ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﺯﺟﺮﻳﻪ ﮐﻪ ﺍﺯ ﺭﻭﻯ ﻋﺘﺎﺏ ﺑﺎﻧﺒﻴﺎﺳﺖ‬ ‫ﻣﻘﺪﺳﻪ ﺑﻌﻀﻰ ﺍﺯ ﺧﻄﺎﺑﻬﺎﻯ‬ ‫ﺩﺭ ﮐﺘﺐ ّ‬ ‫ّ‬ ‫ﺁﻳﺎ ﻣﺨﺎﻃﺐ ﮐﻴﺴﺖ ﻭ ﺁﻥ ﺍﻋﺘﺎﺏ ﺑﺮ ﮐﻪ ﻭﺍﻗﻊ ؟‬ ‫ﺟﻮﺍﺏ‬ ‫ﻫﺮ ﺧﻄﺎﺏ ﺍﻟﻬﻰ ﮐﻪ ﺍﺯ ﺭﻭﻯ ﻋﺘﺎﺑﺴﺖ ﻭ ﻟﻮ ﺑﻈﺎﻫﺮ ﺑﺎﻧﺒﻴﺎﺳﺖ ﻭﻟﻰ‬ ‫ﺑﺎﻣﺖ ﺩﺍﺭﺩ ﻭ ﺣﮑﻤﺘﺶ ﻣﺤﺾ ﺷﻔﻘﺖ ﺍﺳﺖ ﺗﺎ‬ ‫ﺗﻮﺟﻪ ّ‬ ‫ﺑﺤﻘﻴﻘﺖ ﺁﻥ ﺧﻄﺎﺏ ّ‬ ‫ﺍﻣﺖ ﺍﻓﺴﺮﺩﻩ ﻭ ﺩﻟﮕﻴﺮ ﻧﮕﺮﺩﻧﺪ ﻭ ﺧﻄﺎﺏ ﻭ ﻋﺘﺎﺏ ﮔﺮﺍﻥ ﻧﻴﺎﻳﺪ‬ ‫ّ‬

‫ﻟﻬﺬﺍ ﺑﻈﺎﻫﺮ ﺧﻄﺎﺏ ﺑﺎﻧﺒﻴﺎﺳﺖ ﭘﺲ ﻫﺮ ﭼﻨﺪ ﺑﻈﺎﻫﺮ ﺧﻄﺎﺏ ﺑﻨﺒﻰ‬ ‫ّ‬ ‫ﺑﺎﻣﺖ ﺍﺳﺖ ﻧﻪ ﺑﻪ ﭘﻴﻐﻤﺒﺮ ‪ .‬ﻭ ﺍﺯﻳﻦ ﮔﺬﺷﺘﻪ ﭘﺎﺩﺷﺎﻩ‬ ‫ﺍﺳﺖ ﻭﻟﻰ ﺩﺭ ﺑﺎﻃﻦ ّ‬

‫ﻣﺴﺘﻘﻞ ﺍﻗﻠﻴﻤﻰ ﻋﺒﺎﺭﺕ ﺍﺯ ﺟﻤﻴﻊ ﺁﻥ ﺍﻗﻠﻴﻢ ﺍﺳﺖ ﻳﻌﻨﻰ ﺁﻧﭽﻪ ﮔﻮﻳﺪ‬ ‫ﻣﻘﺘﺪﺭ‬ ‫ّ‬

‫ﻣﺸﻴﺖ‬ ‫ﮐﻞ ﺍﺳﺖ ﻭ ﻫﺮ ﻋﻬﺪﻯ ﺑﻨﻤﺎﻳﺪ ﻋﻬﺪ ّ‬ ‫ﻗﻮﻝ ّ‬ ‫ﮐﻞ ﭼﻪ ﮐﻪ ﺍﺭﺍﺩﻩ ﻭ ّ‬

‫ﻣﺸﻴﺖ ﺍﻭﺳﺖ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ ﻫﺮ ﭘﻴﻐﻤﺒﺮﻯ‬ ‫ﻋﻤﻮﻡ ﺍﻫﺎﻟﻰ ﻓﺎﻧﻰ ﺩﺭ ﺍﺭﺍﺩﻩ ﻭ ّ‬ ‫ﺍﻣﺖ ﺍﺳﺖ ﻟﻬﺬﺍ ﻋﻬﺪ ﻭ ﺧﻄﺎﺏ ﺍﻟﻬﻰ ﺑﺎﻭ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺯ ﻫﻴﺄﺕ ﻋﻤﻮﻣﻰ ّ‬

‫ﺍﻣﺖ ﺍﺳﺖ ﻭ ﺍﻏﻠﺐ ﺧﻄﺎﺏ ﺯﺟﺮﻯ ﻭ ﻋﺘﺎﺏ‬ ‫ﻋﻬﺪ ﻭ ﺧﻄﺎﺏ ﺑﺎ ّ‬ ‫ﮐﻞ ّ‬

‫ﻣﻠﺖ ﻗﺪﺭﻯ ﮔﺮﺍﻥ ﺁﻳﺪ ﻭ ﺳﺒﺐ ﺍﻧﮑﺴﺎﺭ ﻗﻠﻮﺏ ﮔﺮﺩﺩ ﻟﻬﺬﺍ ﺣﮑﻤﺖ‬ ‫ﺑﺮ ّ‬

‫ﺑﺎﻟﻐﻪ ﭼﻨﺎﻥ ﺍﻗﺘﻀﺎ ﮐﻨﺪ ﻭ ﺍﻳﻦ ﺍﺯ ﻧﻔﺲ ﺗﻮﺭﺍﺕ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺑﻨﻰ‬

‫ﺍﺳﺮﺍﺋﻴﻞ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺩﻧﺪ ﻭ ﺑﺤﻀﺮﺕ ﻣﻮﺳﻰ ﮔﻔﺘﻨﺪ ﮐﻪ ﻣﺎ ﻧﻤﻴﺘﻮﺍﻧﻴﻢ‬ ‫ﺹ ‪١٢٧‬‬ ‫ﺑﺎ ﻋﻤﺎﻟﻘﻪ ﺟﻨﮓ ﻧﻤﺎﺋﻴﻢ ﺯﻳﺮﺍ ﻗﻮﻯ ﻭ ﺷﺪﻳﺪ ﻭ ﺷﺠﻴﻌﻨﺪ ﺧﺪﺍ ﻣﻮﺳﻰ ﻭ ﻫﺎﺭﻭﻥ ﺭﺍ‬ ‫ﻋﺘﺎﺏ ﻓﺮﻣﻮﺩ ﻭ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻃﺎﻋﺖ ﺑﻮﺩ ﻧﻪ ﻋﺼﻴﺎﻥ‬

‫ﺍﻟﺒﺘﻪ ﭼﻨﻴﻦ ﺷﺨﺺ ﺑﺰﺭﮔﻮﺍﺭﻯ ﮐﻪ ﻭﺍﺳﻄﮥ ﻓﻴﺾ ﺍﻟﻬﻰ ﻭ ﺗﺒﻠﻴﻎ‬ ‫ﻭ ّ‬

‫ﺍﻟﺒﺘﻪ ﺑﺎﻳﺪ ﻣﻄﻴﻊ ﺍﻣﺮ ﺍ‪ ‬ﺑﺎﺷﺪ ‪ .‬ﺍﻳﻦ ﻧﻔﻮﺱ ﻣﺒﺎﺭﮐﻪ ﻣﺎﻧﻨﺪ‬ ‫ﺷﺮﻳﻌﺖ ﺍﺳﺖ ّ‬ ‫ﻣﺘﺤﺮﮐﺴﺖ ﻧﻪ ﺑﺎﺭﺍﺩﮤ ﺧﻮﺩ ﭼﻪ ﮐﻪ ﺍﻳﻦ‬ ‫ﺍﻭﺭﺍﻕ ﺷﺠﺮﻧﺪ ﮐﻪ ﺑﻬﺒﻮﺏ ﻧﺴﻴﻢ‬ ‫ّ‬

‫ﺑﮑﻠﻰ ﻣﻨﺴﻠﺐ‬ ‫ﻧﻔﻮﺱ ﻣﺒﺎﺭﮐﻪ ﻣﻨﺠﺬﺏ ﺑﻨﻔﺤﺎﺕ‬ ‫ﻣﺤﺒﺔ ﺍ‪‬ﺍﻧﺪ ﻭ ﺍﺭﺍﺩﻩ ﺷﺎﻥ ّ‬ ‫ّ‬

‫ﻗﻮﻟﺸﺎﻥ ﻗﻮﻝ ﺧﺪﺍ ﻭ ﺍﻣﺮﺷﺎﻥ ﺍﻣﺮ ﺧﺪﺍ ﻭ ﻧﻬﻴﺸﺎﻥ ﻧﻬﻰ ﺧﺪﺍﺳﺖ ﺑﻤﺜﺎﺑﮥ‬

‫ﺍﻳﻦ ﺯﺟﺎﺝ ‪ ،‬ﺭﻭﺷﻨﺎﺋﻰ ﺍﻭ ﺍﺯ ﺳﺮﺍﺝ ﺍﺳﺖ ﻭ ﻫﺮ ﭼﻨﺪ ﺑﺤﺴﺐ ﻇﺎﻫﺮ ﺷﻌﺎﻉ ﺍﺯ‬

‫ﺯﺟﺎﺝ ﺳﺎﻃﻊ ﻭ ﻟﮑﻦ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺁﻥ ﺷﻌﺎﻉ ﺍﺯ ﺳﺮﺍﺝ ﻻﻣﻊ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻧﺒﻴﺎﻯ‬ ‫ﺍﻟﻬﻰ ﻭ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺭﺍ ﺣﺮﮐﺖ ﻭ ﺳﮑﻮﻥ ﺑﻮﺣﻰ ﺍﻟﻬﻰ ‪ ،‬ﻧﻪ ﺑﺸﻬﻮﺍﺕ ﺍﻧﺴﺎﻧﻰ ‪.‬‬ ‫ﺣﻖ ﮔﺮﺩﺩ‬ ‫ﺍﮔﺮ ﭼﻨﻴﻦ ﻧﺒﺎﺷﺪ ﺁﻥ ﭘﻴﻐﻤﺒﺮ ﭼﮕﻮﻧﻪ ﺍﻣﻴﻦ ﺍﺳﺖ ﻭ ﭼﮕﻮﻧﻪ ﺳﻔﻴﺮ ّ‬ ‫ﻣﻘﺪﺳﻪ ﺩﺭ‬ ‫ﺣﻖ ﺭﺍ ﺗﺒﻠﻴﻎ ﻧﻤﺎﻳﺪ ؟ ﭘﺲ ﺁﻧﭽﻪ ﺩﺭ ﮐﺘﺐ ّ‬ ‫ﻭ ﺍﻭﺍﻣﺮ ﻭ ﻧﻮﺍﻫﻰ ّ‬ ‫ﺣﻖ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺫﮐﺮ ﻗﺼﻮﺭ ﺍﺳﺖ ﺍﺯﻳﻦ ﻗﺒﻴﻞ ﺍﺳﺖ ‪ .‬ﺍﻟﺤﻤﺪ ‪ ‬ﺗﻮ‬ ‫ّ‬

‫ﺍﻳﻨﺠﺎ ﺁﻣﺪﻯ ﻭ ﺑﻨﺪﮔﺎﻥ ﺍﻟﻬﻰ ﺭﺍ ﻣﻼﻗﺎﺕ ﻧﻤﻮﺩﻯ ‪ ،‬ﺁﻳﺎ ﺭﺍﺋﺤﻪ ﺍﻯ ﺟﺰ ﺭﺿﺎﻯ‬

‫ﺣﻖ ﺍﺳﺘﺸﻤﺎﻡ ﮐﺮﺩﻯ ؟ ﻻ ﻭ ﺍ‪ . ‬ﺑﭽﺸﻢ ﺧﻮﺩ ﺩﻳﺪﻯ ﮐﻪ ﺷﺐ ﻭ ﺭﻭﺯ ﭼﮕﻮﻧﻪ‬ ‫ّ‬ ‫ﺩﺭ ﺳﻌﻰ ﻭ ﮐﻮﺷﺸﻨﺪ ﻭ ﻣﻘﺼﺪﻯ ﺟﺰ ﺍﻋﻼء ﮐﻠﻤﺔ ﺍ‪ ‬ﻭ ﺗﺮﺑﻴﺖ ﻧﻔﻮﺱ‬

‫ﺗﺮﻗﻴﺎﺕ ﺭﻭﺣﺎﻧﻰ ﻭ ﺗﺮﻭﻳﺞ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﻭ ﺧﻴﺮﺧﻮﺍﻫﻰ‬ ‫ﻭ ﺍﺻﻼﺡ ﺍﻣﻢ ﻭ ّ‬

‫ﻧﻮﻉ ﺍﻧﺴﺎﻧﻰ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﺑﺎ ﺟﻤﻴﻊ ﻣﻠﻞ ﻭ ﺟﺎﻧﻔﺸﺎﻧﻰ ﺩﺭ ﺧﻴﺮ ﺑﺸﺮ ﻭ ﺍﻧﻘﻄﺎﻉ‬ ‫ﺍﺯ ﻣﻨﺎﻓﻊ ﺫﺍﺗﻰ ﻭ ﺧﺪﻣﺖ ﺑﻔﻀﺎﺋﻞ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻧﺪﺍﺭﻧﺪ ‪ .‬ﺑﺎﺭﻯ ﺑﺮ ﺳﺮ‬

‫ﻣﺜﻼ ﺩﺭ ﺗﻮﺭﺍﺕ ﺩﺭ ﮐﺘﺎﺏ ﺍﺷﻌﻴﺎ ﺩﺭ ﺑﺎﺏ ‪ ٤٨‬ﺩﺭ ﺁﻳﮥ‬ ‫ﻣﻄﻠﺐ ﺭﻭﻳﻢ‬ ‫ً‬

‫‪ ١٢‬ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺍﻯ ﻳﻌﻘﻮﺏ ﻭ ﺍﻯ ﺩﻋﻮﺕ ﺷﺪﮤ ﻣﻦ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺸﻨﻮ ‪ ،‬ﻣﻦ‬ ‫ﺍﻭﻝ ﻫﺴﺘﻢ ﻭ ﺁﺧﺮ ﻫﺴﺘﻢ "‪ ،‬ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﻣﺮﺍﺩ‬ ‫ﺍﻭ ﻫﺴﺘﻢ ﻣﻦ ّ‬

‫ﻳﻌﻘﻮﺏ ﮐﻪ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ ﻧﺒﻮﺩﻩ ‪ ،‬ﻣﻘﺼﻮﺩ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺍﻻﻥ‬ ‫ﺍﻭﻝ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﻭ ٓ‬ ‫ﺳﻴﻢ ﺩﺭ ﺁﻳﮥ ّ‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﺍﺷﻌﻴﺎ ﺩﺭ ﺑﺎﺏ ﭼﻬﻞ ﻭ ّ‬

‫ﺧﺪﺍﻭﻧﺪ ﮐﻪ ﺁﻓﺮﻳﻨﻨﺪﮤ ﺗﻮ ﺍﻯ ﻳﻌﻘﻮﺏ ﻭ ﺻﺎﻧﻊ ﺗﻮ ﺍﻯ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ‬ ‫ﺹ ‪١٢٨‬‬ ‫ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ ﻣﺘﺮﺱ ﺯﻳﺮﺍ ﮐﻪ ﻣﻦ ﺗﻮ ﺭﺍ ﻓﺪﻳﻪ ﺩﺍﺩﻡ ﻭ ﺗﻮ ﺭﺍ ﺑﺎﺳﻤﺖ‬

‫ﺧﻮﺍﻧﺪﻡ ﭘﺲ ﺗﻮ ﺍﺯ ﺁﻥ ﻣﻦ ﻫﺴﺘﻰ "‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﺩﺭ ﺳﻔﺮ ﺍﻋﺪﺍﺩ‬ ‫ﺳﻴﻢ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺧﺪﺍﻭﻧﺪ‬ ‫ﺩﺭ ﺗﻮﺭﺍﺕ ﺩﺭ ﺑﺎﺏ ﺑﻴﺴﺘﻢ ﺩﺭ ﺁﻳﮥ ﺑﻴﺴﺖ ﻭ ّ‬

‫ﺳﺮﺣﺪ ﺯﻣﻴﻦ ﺍﺩﻭﻡ ﺧﻄﺎﺏ ﮐﺮﺩﻩ‬ ‫ﻣﻮﺳﻰ ﻭ ﻫﺎﺭﻭﻥ ﺭﺍ ﺩﺭ ﮐﻮﻩ ﻫﻮﺭ ﻧﺰﺩ‬ ‫ّ‬ ‫ﮔﻔﺖ ﻫﺎﺭﻭﻥ ﺑﻘﻮﻡ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﭘﻴﻮﺳﺖ ﺯﻳﺮﺍ ﺷﻤﺎ ﻧﺰﺩ ﺁﺏ ﻣﺮﻳﺒﻪ‬

‫ﺍﺯ ﻗﻮﻝ ﻣﻦ ﻋﺼﻴﺎﻥ ﻭﺭﺯﻳﺪﻳﺪ ﺍﺯﻳﻦ ﺟﻬﺖ ﺍﻭ ﺑﺰﻣﻴﻨﻰ ﮐﻪ ﺑﺒﻨﻰ‬

‫ﺍﺳﺮﺍﺋﻴﻞ ﺩﺍﺩﻡ ﺩﺍﺧﻞ ﻧﺨﻮﺍﻫﺪ ﺷﺪ " ﻭ ﺩﺭ ﺁﻳﮥ ﺳﻴﺰﺩﻫﻢ ﻣﻴﮕﻮﻳﺪ " ﺍﻳﻦ‬

‫ﺍﺳﺖ ﺁﺏ ﻣﺮﻳﺒﻪ ﺟﺎﺋﻴﮑﻪ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺎ ﺧﺪﺍ ﻣﺨﺎﺻﻤﻪ ﮐﺮﺩﻧﺪ ﻭ ﺍﻭ‬

‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺗﻘﺪﻳﺲ ﻧﻤﻮﺩ "‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﻋﺼﻴﺎﻥ ﺭﺍ ﺑﻨﻰ‬ ‫ﺍﺳﺮﺍﺋﻴﻞ ﻧﻤﻮﺩﻧﺪ ﻟﮑﻦ ﺑﻈﺎﻫﺮ ﻋﺘﺎﺏ ﺑﻤﻮﺳﻰ ﻭ ﻫﺎﺭﻭﻥ ﺷﺪ ﭼﻨﺎﻧﮑﻪ ﺩﺭ‬

‫ﺳﻴﻢ ﺁﻳﮥ ﺑﻴﺴﺖ ﻭ ﺷﺸﻢ ﺍﺯ ﺗﻮﺭﺍﺕ ﺗﺜﻨﻴﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ﺧﺪﺍﻭﻧﺪ ﺑﺨﺎﻃﺮ‬ ‫ﺑﺎﺏ ّ‬

‫ﺷﻤﺎ ﺑﺎ ﻣﻦ ﻏﻀﺒﻨﺎﮎ ﺷﺪ ﻣﺮﺍ ﺍﺟﺎﺑﺖ ﻧﻨﻤﻮﺩ ﻭ ﺧﺪﺍﻭﻧﺪ ﻣﺮﺍ ﮔﻔﺖ‬

‫ﺗﺮﺍ ﮐﺎﻓﻴﺴﺖ ﺑﺎﺭ ﺩﻳﮕﺮ ﺩﺭ ﺑﺎﺭﮤ ﺍﻳﻦ ﺍﻣﺮ ﺑﺎ ﻣﻦ ﺳﺨﻦ ﻣﮕﻮ "‪ .‬ﺣﺎﻻ ﺍﻳﻦ‬

‫ﺑﺎﻣﺖ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺳﺖ ﮐﻪ ﺑﺠﻬﺖ ﻋﺼﻴﺎﻥ‬ ‫ﺧﻄﺎﺏ ﻭ ﻋﺘﺎﺏ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ّ‬ ‫ﻣﺪﺕ ﻣﺪﻳﺪﻩ ﺩﺭ ﺻﺤﺮﺍﻯ ﺗﻴﻪ ﺁﻥ ﺳﻤﺖ ﺍﺭﺩﻥ ﮔﺮﻓﺘﺎﺭ ﺑﻮﺩﻧﺪ‬ ‫ﺍﻣﺮ ﺍﻟﻬﻰ ّ‬

‫ﺗﺎ ﺯﻣﺎﻥ ﻳﻮﺷﻊ ﻋﻠﻴﻪ ﺍﻟّﺴﻼﻡ ﺣﺎﻝ ﺍﻳﻦ ﺧﻄﺎﺏ ﻭ ﻋﺘﺎﺏ ﺑﻈﺎﻫﺮ ﺑﺤﻀﺮﺕ‬

‫ﺑﺎﻣﺖ ﺍﺳﺮﺍﺋﻴﻞ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻣﻮﺳﻰ ﻭ ﻫﺎﺭﻭﻥ ﺑﻮﺩ ﻭ ﻟﮑﻦ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ّ‬ ‫ﻓﺘﺤﴼ‬ ‫ﺩﺭ ﻗﺮﺁﻥ ﺧﻄﺎﺏ ﺑﺤﻀﺮﺕ‬ ‫ﻓﺘﺤﻨﺎ َ َ‬ ‫ﻣﺤﻤﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ِ ‪‬‬ ‫ّ‬ ‫ﻟﮏ َ ْ َ‬ ‫ﺍﻧﺎ َ َ ْ َ‬

‫ﺫﻧﺒﮏ َﻭ َﻣﺎ‬ ‫ُِ‬ ‫ﻣﻦ َ ْ ِ َ‬ ‫ﻟﻴﻐﻔﺮ َ َ‬ ‫ﺗﻘﺪﻡ ِ ْ‬ ‫ﻟﮏ َﺍ‪َ ُ‬ﻣﺎ َ َ ‪َ ‬‬ ‫ﻣﺒﻴﻨﴼ ِ َ ْ ِ َ‬

‫ﺗﺎﺧﺮ "‪ ،‬ﻳﻌﻨﻰ ﻣﺎ ﺑﺮﺍﻯ ﺗﻮ ﻓﺘﺤﻰ ﺁﺷﮑﺎﺭ ﻧﻤﻮﺩﻳﻢ ﺗﺎ ﮔﻨﺎﻫﺎﻥ ﭘﻴﺸﻴﻦ ﻭ ﭘﺴﻴﻦ‬ ‫َ‪َ ‬‬

‫ﻣﺤﻤﺪ ﺑﻮﺩ ﻭ ﻟﮑﻦ ﻓﻰ‬ ‫ﺗﻮ ﺭﺍ ﺑﻴﺎﻣﺮﺯﻳﻢ ‪ .‬ﺣﺎﻝ ﺍﻳﻦ ﺧﻄﺎﺏ ﻫﺮ ﭼﻨﺪ ﺑﻈﺎﻫﺮ ﺑﺤﻀﺮﺕ‬ ‫ّ‬

‫ﻬﻴﻪ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﺍﻳﻦ ﺧﻄﺎﺏ ﺑﻌﻤﻮﻡ ّ‬ ‫ﻣﻠﺖ ﻭ ﺍﻳﻦ ﻣﺤﺾ ﺣﮑﻤﺖ ﺑﺎﻟﻐﮥ ﺍﻟ ّ‬ ‫ﻣﺸﻮﺵ ﻭ ﻣﻨﺰﺟﺮ ﻧﺸﻮﺩ ‪ .‬ﭼﻪ‬ ‫ﮔﺬﺷﺖ ﺗﺎ ﻗﻠﻮﺏ ﻣﻀﻄﺮﺏ ﻧﮕﺮﺩﺩ ﻭ‬ ‫ّ‬

‫ﮐﻠﻰ ﺩﺭ ﻣﻨﺎﺟﺎﺕ ﺍﻋﺘﺮﺍﻑ‬ ‫ﺑﺴﻴﺎﺭ ﮐﻪ ﺍﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ّ‬ ‫ﺑﻘﺼﻮﺭ ﻭ ﮔﻨﺎﻩ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺍﻳﻦ ﻣﻦ ﺑﺎﺏ ﺗﻌﻠﻴﻢ ﺑﺴﺎﺋﺮ ﻧﻔﻮﺱ ﺍﺳﺖ‬

‫ﺹ ‪١٢٩‬‬

‫ﻭ ﺗﺸﻮﻳﻖ ﻭ ﺗﺤﺮﻳﺺ ﺑﺮ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﻭ ﺍﻋﺘﺮﺍﻑ ﺑﺮ ﮔﻨﺎﻩ ﻭ ﻗﺼﻮﺭ‬ ‫ﻣﺜﻼ ﺩﺭ‬ ‫ﻣﻨﺰﻩ ﺍﺯ ﺧﻄﺎ ‪.‬‬ ‫ً‬ ‫ﻭ ّﺍﻻ ﺁﻥ ﻧﻔﻮﺱ ّ‬ ‫ﻣﻘﺪﺳﻪ ﭘﺎﮎ ﺍﺯ ﻫﺮ ﮔﻨﺎﻫﻨﺪ ﻭ ّ‬

‫ﺍﻧﺠﻴﻞ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺷﺨﺼﻰ ﺑﺤﻀﻮﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺁﻣﺪ ﻋﺮﺽ ﮐﺮﺩ‬

‫ﻣﻌﻠﻢ ﻧﻴﮑﻮ ﮐﺎﺭ ‪ ،‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩﻧﺪ ﭼﺮﺍ ﻣﺮﺍ ﻧﻴﮑﻮ ﮐﺎﺭ ﮔﻔﺘﻰ ﺯﻳﺮﺍ‬ ‫ﺍﻯ ّ‬

‫ﻧﻴﮑﻮﮐﺎﺭ ﻳﮑﻴﺴﺖ ﻭ ﺁﻥ ﺧﺪﺍﺳﺖ ‪ .‬ﺣﺎﻻ ﻣﻘﺼﺪ ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ ﺣﻀﺮﺕ‬ ‫ﻣﻌﺎﺫ ﺍ‪ ‬ﮔﻨﻪ ﮐﺎﺭ ﺑﻮﺩﻩﺍﻧﺪ ﺑﻠﮑﻪ ﻣﺮﺍﺩ ﺗﻌﻠﻴﻢ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﻭ ﺧﺠﻠﺖ‬

‫ﻭ ﺷﺮﻣﺴﺎﺭﻯ ﺑﺂﻥ ﺷﺨﺺ ﻣﺨﺎﻃﺐ ﺑﻮﺩ ‪ .‬ﺍﻳﻦ ﻧﻔﻮﺱ ﻣﺒﺎﺭﮐﻪ ﺍﻧﻮﺍﺭﻧﺪ ‪ ،‬ﻧﻮﺭ‬ ‫ﺑﺎ ﻇﻠﻤﺖ ﺟﻤﻊ ﻧﺸﻮﺩ ‪ ،‬ﺣﻴﺎﺗﻨﺪ ‪ ،‬ﺣﻴﺎﺕ ﺑﺎ ﻣﻤﺎﺕ ﻣﺠﺘﻤﻊ ﻧﮕﺮﺩﺩ ‪ ،‬ﻫﺪﺍﻳﺘﻨﺪ ‪،‬‬ ‫ﻫﺪﺍﻳﺖ ﺑﺎ ﺿﻼﻟﺖ ﺟﻤﻊ ﻧﺸﻮﺩ ‪ ،‬ﺣﻘﻴﻘﺖ ﺍﻃﺎﻋﺘﻨﺪ ‪ ،‬ﺍﻃﺎﻋﺖ ﺑﺎ ﻋﺼﻴﺎﻥ‬

‫ﻣﺠﺘﻤﻊ ﻧﮕﺮﺩﺩ ‪ .‬ﺑﺎﺭﻯ ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺧﻄﺎﺏ ﺍﺯ ﺭﻭﻯ ﻋﺘﺎﺏ ﺩﺭ‬ ‫ﻬﻴﻪ ﻭﻟﻰ ﺑﺤﻘﻴﻘﺖ‬ ‫ﮐﺘﺐ ّ‬ ‫ﻣﻘﺪﺳﻪ ﻫﺮ ﭼﻨﺪ ﺑﻈﺎﻫﺮ ﺑﺎﻧﺒﻴﺎﺳﺖ ﻳﻌﻨﻰ ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬

‫ﺗﺘﺒﻊ ﻧﻤﺎﺋﻰ ﻭﺍﺿﺢ ﻭ ﺁﺷﮑﺎﺭ‬ ‫ﺍﻣﺖ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺩﺭ ﮐﺘﺎﺏ ّ‬ ‫ﻣﻘﺪﺱ ّ‬ ‫ﻣﻘﺼﺪ ّ‬

‫ﺍﻟﺴﻼﻡ ‪.‬‬ ‫ﮔﺮﺩﺩ ﻭ ّ‬

‫‪ - ٤٥‬ﻣﻪ‬

‫ﺑﻴﺎﻥ ﺍﻳﻦ ﺟﻤﻠﻪ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ " ﻟﻴﺲ ﻟﻤﻄﻠﻊ ﺍﻻﻣﺮ ﺷﺮﻳﮏ ﻓﻰ ﺍﻟﻌﺼﻤﺔ ﺍﻟﮑﺒﺮﻯ "‬ ‫ﺳﺆﺍﻝ‬

‫ﻟﻤﻄﻠﻊ ﺍﻻ ‪‬ﻣﺮ َﺷﺮﻳﮏ ﻓﻰ ِ َ ِ‬ ‫ﺍﻟﻌﺼﻤﺔ‬ ‫ﺩﺭ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ " َ َ‬ ‫ﻟﻴﺲ ِ َ ْ َ ِ‬

‫ﻣﻠﮑﻮﺕ ِ‬ ‫ﻳﻔﻌﻞ ﻣﺎ َﻳﺸﺎء ﻓﻰ َ َ ُ ِ‬ ‫ﺧﺺ ﺍ‪ُ‬‬ ‫ُ‬ ‫ﺍﻧﻪ َﻟﻤﻈﻬﺮ َ َ ُ‬ ‫ﺍﻻٴﻧﺸﺎء َﻗﺪ َ ّ‬ ‫ﺍﻟﮑﺒﺮﻯ ّ‬ ‫ﻗﺪﺭ ِ َ ٍ‬ ‫ﺍﻟﻤﻘﺎﻡ ِ َ ِ ِ‬ ‫ﺍﻟﺸﺄﻥ ﺍﻟﻤﻨﻴﻊ "‬ ‫ﻻﺣﺪ َﻧﺼﻴﺒﴼ ِﻣﻦ َ‬ ‫َ‬ ‫ﻫﺬﺍ ‪‬‬ ‫ﻟﻨﻔﺴﻪ َﻭ ﻣﺎ َ ّ َ‬ ‫ﻫﺬﺍ َ‬ ‫ﺟﻮﺍﺏ‬

‫ﺻﻔﺎﺗﻴﻪ ﻭ‬ ‫ﺫﺍﺗﻴﻪ ﻭ ﻋﺼﻤﺖ‬ ‫ّ‬ ‫ﺑﺪﺍﻧﮑﻪ ﻋﺼﻤﺖ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﻋﺼﻤﺖ ّ‬

‫ﺫﺍﺗﻴﻪ‬ ‫ﻫﻤﭽﻨﻴﻦ ﺳﺎﺋﺮ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﻣﺜﻞ ﻋﻠﻢ ﺫﺍﺗﻰ ﻭ ﻋﻠﻢ ﺻﻔﺎﺗﻰ ‪ .‬ﻋﺼﻤﺖ ّ‬

‫ﮐﻠﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﻋﺼﻤﺖ ﻟﺰﻭﻡ ﺫﺍﺗﻰ ﺍﻭﺳﺖ ﻭ ﻟﺰﻭﻡ ﺫﺍﺗﻰ‬ ‫ﻣﺨﺘﺺ ﺑﻤﻈﻬﺮ ّ‬ ‫ّ‬ ‫ﺹ ‪١٣٠‬‬ ‫ﺍﺯ ﺷﻰء ﺍﻧﻔﮑﺎﮎ ﻧﺠﻮﻳﺪ ‪ .‬ﺷﻌﺎﻉ ﻟﺰﻭﻡ ﺫﺍﺗﻰ ﺷﻤﺲ ﺍﺳﺖ ﻭ ﺍﻧﻔﮑﺎﮎ‬

‫ﺣﻖ ﺍﻧﻔﮑﺎﮎ ﻧﻨﻤﺎﻳﺪ ‪،‬‬ ‫ﺣﻖ ﺍﺳﺖ ﺍﺯ ّ‬ ‫ﺍﺯ ﺷﻤﺲ ﻧﮑﻨﺪ ‪ ،‬ﻋﻠﻢ ﻟﺰﻭﻡ ﺫﺍﺗﻰ ّ‬

‫ﺣﻖ ﺍﻧﻔﮑﺎﮎ ﻧﮑﻨﺪ ﺍﮔﺮ ﻗﺎﺑﻞ ﺍﻧﻔﮑﺎﮎ‬ ‫ﺣﻖ ﺍﺳﺖ ﺍﺯ ّ‬ ‫ﻗﺪﺭﺕ ﻟﺰﻭﻡ ﺫﺍﺗﻰ ّ‬ ‫ﺣﻖ ﻧﻴﺴﺖ ﺍﮔﺮ ﺷﻌﺎﻉ ﺍﺯ ﺁﻓﺘﺎﺏ ﺍﻧﻔﮑﺎﮎ ﮐﻨﺪ ﺁﻓﺘﺎﺏ ﻧﻴﺴﺖ‬ ‫ﺑﺎﺷﺪ ّ‬

‫ﮐﻠﻴﻪ ﮔﺮﺩﺩ ﺁﻥ‬ ‫ﻟﻬﺬﺍ ﺍﮔﺮ‬ ‫ﺗﺼﻮﺭ ﺍﻧﻔﮑﺎﮎ ﺩﺭ ﻋﺼﻤﺖ ﮐﺒﺮﻯ ﺍﺯ ﻣﻈﺎﻫﺮ ّ ّ‬ ‫ّ‬

‫ﺍﻣﺎ ﻋﺼﻤﺖ ﺻﻔﺎﺗﻰ ﻟﺰﻭﻡ ﺫﺍﺗﻰ‬ ‫ﻣﻈﻬﺮ ّ‬ ‫ﮐﻠﻰ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﮐﻤﺎﻝ ﺫﺍﺗﻰ ﺳﺎﻗﻂ ‪ّ .‬‬

‫ﺷﻰء ﻧﻪ ﺑﻠﮑﻪ ﭘﺮﺗﻮ ﻣﻮﻫﺒﺖ ﻋﺼﻤﺖ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺑﺮ‬ ‫ﻗﻠﻮﺏ ﺑﺘﺎﺑﺪ ﻭ ﺁﻥ ﻧﻔﻮﺱ ﺭﺍ ﻧﺼﻴﺐ ﻭ ﺑﻬﺮﻩ ﺑﺨﺸﺪ ﺍﻳﻦ ﻧﻔﻮﺱ‬

‫ﻫﺮ ﭼﻨﺪ ﻋﺼﻤﺖ ﺫﺍﺗﻰ ﻧﺪﺍﺭﻧﺪ ﻭﻟﻰ ﺩﺭ ﺗﺤﺖ ﺣﻔﻆ ﻭ ﺣﻤﺎﻳﺖ ﻭ ﻋﺼﻤﺖ‬

‫ﻣﺜﻼ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻧﻔﻮﺱ‬ ‫ﺣﻖ ﺁﻧﺎﻧﺮﺍ ﺣﻔﻆ ﺍﺯ ﺧﻄﺎ ﻓﺮﻣﺎﻳﺪ ‪.‬‬ ‫ً‬ ‫ّ‬ ‫ﺣﻘﻨﺪ ﻳﻌﻨﻰ ّ‬ ‫ﻇﻞ ﺣﻔﻆ ﻭ ﺣﻤﺎﻳﺖ‬ ‫ﻣﻘﺪﺳﻪ ﻣﻄﻠﻊ ﻋﺼﻤﺖ ﮐﺒﺮﻯ ﻧﺒﻮﺩﻧﺪ ﻭﻟﻰ ﺩﺭ ّ‬ ‫ّ‬

‫ﺣﻖ‬ ‫ﻬﻴﻪ ﺍﺯ ﺧﻄﺎ ﻣﺤﻔﻮﻅ ﻭ ﻣﺼﻮﻥ ﺑﻮﺩﻧﺪ ﺯﻳﺮﺍ ﻭﺍﺳﻄﮥ ﻓﻴﺾ ﺑﻴﻦ ّ‬ ‫ﺍﻟ ّ‬ ‫ﺣﻖ ﺁﻧﺎﻧﺮﺍ ﺍﺯ ﺧﻄﺎ ﺣﻔﻆ ﻧﻔﺮﻣﺎﻳﺪ ﺧﻄﺎﻯ ﺁﻧﺎﻥ‬ ‫ﻭ ﺧﻠﻖ ﺑﻮﺩﻧﺪ ﺍﮔﺮ ّ‬

‫ﺑﮑﻠﻰ ﺍﺳﺎﺱ ﺩﻳﻦ‬ ‫ﮐﻞ ﻧﻔﻮﺱ ﻣﺆﻣﻨﻪ ﺑﺨﻄﺎ ﺍﻓﺘﻨﺪ ﻭ ّ‬ ‫ﺳﺒﺐ ﮔﺮﺩﺩ ﮐﻪ ّ‬

‫ﺍﺣﺪﻳﺖ ﻧﻪ ‪ .‬ﻣﺎ ﺣﺼﻞ‬ ‫ﺍﻟﻬﻰ ﺑﻬﻢ ﺧﻮﺭﺩ ﻭ ﺍﻳﻦ ﻻﻳﻖ ﻭ ﺳﺰﺍﻭﺍﺭ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﺻﻔﺎﺗﻴﻪ‬ ‫ﮐﻠﻴﻪ ﻭ ﻋﺼﻤﺖ‬ ‫ّ‬ ‫ﺫﺍﺗﻴﻪ ﻣﺤﺼﻮﺭ ﺩﺭ ﻣﻈﺎﻫﺮ ّ ّ‬ ‫ﮐﻼﻡ ﺍﻳﻨﮑﻪ ﻋﺼﻤﺖ ّ‬

‫ﻣﺜﻼ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺍﮔﺮ ﺑﺸﺮﺍﺋﻂ ﻻﺯﻣﻪ‬ ‫ﻘﺪﺳﻪ‬ ‫ً‬ ‫ﻣﻮﻫﻮﺏ ﻫﺮ ﻧﻔﺲ ﻣ ّ‬

‫ﻣﻠﺖ ﺗﺸﮑﻴﻞ ﺷﻮﺩ ﺁﻥ ﻋﺪﻝ ﺩﺭ ﺗﺤﺖ ﻋﺼﻤﺖ ﻭ‬ ‫ﻳﻌﻨﻰ ﺍﻧﺘﺨﺎﺏ ﺟﻤﻴﻊ ّ‬ ‫ﺑﺎﺗﻔﺎﻕ‬ ‫ﺣﻖ ﺍﺳﺖ ﺁﻧﭽﻪ ﻣﻨﺼﻮﺹ ﮐﺘﺎﺏ ﻧﻪ ﻭ ﺑﻴﺖ ﺍﻟﻌﺪﻝ ّ‬ ‫ﺣﻤﺎﻳﺖ ّ‬ ‫ﺍﮐﺜﺮﻳﺖ ﺩﺭ ﺁﻥ ﻗﺮﺍﺭﻯ ﺩﻫﺪ ﺁﻥ ﻗﺮﺍﺭ ﻭ ﺣﮑﻢ ﻣﺤﻔﻮﻅ ﺍﺯ‬ ‫ﺁﺭﺍ ﻳﺎ‬ ‫ّ‬

‫ﺧﻄﺎﺳﺖ ﺣﺎﻝ ﺍﻋﻀﺎﻯ ﺑﻴﺖ ﻋﺪﻝ ﺭﺍ ﻓﺮﺩﴽ ﻓﺮﺩ ﻋﺼﻤﺖ ﺫﺍﺗﻰ ﻧﻪ ﻭﻟﮑﻦ‬ ‫ﺣﻖ ﺍﺳﺖ ﺍﻳﻦ ﺭﺍ ﻋﺼﻤﺖ‬ ‫ﻫﻴﺄﺕ ﺑﻴﺖ ﻋﺪﻝ ﺩﺭ ﺗﺤﺖ ﺣﻤﺎﻳﺖ ﻭ ﻋﺼﻤﺖ ّ‬

‫ﻣﻮﻫﻮﺏ ﻧﺎﻣﻨﺪ ‪ .‬ﺑﺎﺭﻯ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﻣﻄﻠﻊ ﺍﻣﺮ ﻣﻈﻬﺮ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺳﺖ‬ ‫ﻣﻘﺪﺱ ﺍﺳﺖ ﻭ ﻣﺎ ﺩﻭﻥ ﺭﺍ ﻧﺼﻴﺒﻰ ﺍﺯﻳﻦ‬ ‫ﻭ ﺍﻳﻦ ﻣﻘﺎﻡ‬ ‫ﻣﺨﺘﺺ ﺑﺬﺍﺕ ّ‬ ‫ّ‬

‫ﻣﺤﻘﻖ ﻟﻬﺬﺍ ﺁﻧﭽﻪ‬ ‫ﺫﺍﺗﻴﻪ‬ ‫ّ‬ ‫ﮐﻠﻴﻪ ﺭﺍ ﭼﻮﻥ ﻋﺼﻤﺖ ّ‬ ‫ﮐﻤﺎﻝ ﺫﺍﺗﻰ ﻧﻪ ﻳﻌﻨﻰ ﻣﻈﺎﻫﺮ ّ ّ‬

‫ﺹ ‪١٣١‬‬ ‫ﻇﻞ‬ ‫ﺍﺯ ﺍﻳﺸﺎﻥ ﺻﺎﺩﺭ ﻋﻴﻦ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﻭ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ‪ .‬ﺁﻧﺎﻥ ﺩﺭ ّ‬

‫ﺣﻖ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﻣﺠﺮﻯ‬ ‫ﺷﺮﻳﻌﺖ ﺳﺎﺑﻖ ﻧﻴﺴﺘﻨﺪ ﺁﻧﭽﻪ ﮔﻮﻳﻨﺪ ﻗﻮﻝ ّ‬

‫ﺣﻖ ﺍﻋﺘﺮﺍﺽ ﻧﻪ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ‬ ‫ﺩﺍﺭﻧﺪ ﻋﻤﻞ ﺻﺪﻕ ﻫﻴﭻ ﻣﺆﻣﻨﻰ ﺭﺍ ّ‬

‫ﺗﺴﻠﻴﻢ ﻣﺤﺾ ﺑﻮﺩ ﺯﻳﺮﺍ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺑﺤﮑﻤﺖ ﺑﺎﻟﻐﻪ ﻗﺎﺋﻢ ﻭ ﺷﺎﻳﺪ ﻋﻘﻮﻝ‬ ‫ﮐﻠﻰ‬ ‫ﺍﺯ ﺍﺩﺭﺍﮎ ﺣﮑﻤﺖ‬ ‫ﺧﻔﻴﻪ ﺩﺭ ﺑﻌﻀﻰ ﺍﻣﻮﺭ ﻋﺎﺟﺰ ﻟﻬﺬﺍ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ّ‬ ‫ّ‬

‫ﺁﻧﭽﻪ ﻓﺮﻣﺎﻳﺪ ﻭ ﺁﻧﭽﻪ ﮐﻨﺪ ﻣﺤﺾ ﺣﮑﻤﺖ ﺍﺳﺖ ﻭ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ‪ .‬ﻭ ﻟﮑﻦ‬

‫ﺧﻔﻴﮥ ﺣﮑﻤﻰ ﺍﺯ ﺍﺣﮑﺎﻡ ﻭ ﻳﺎ ﻋﻤﻠﻰ ﺍﺯ ﺍﻋﻤﺎﻝ‬ ‫ﺍﮔﺮ ﺑﻌﻀﻰ ﻧﻔﻮﺱ ﺑﺎﺳﺮﺍﺭ‬ ‫ّ‬

‫ﮐﻠﻰ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺳﺖ ‪.‬‬ ‫ﺣﻖ ﭘﻰ ﻧﺒﺮﻧﺪ ﻧﺒﺎﻳﺪ ﺍﻋﺘﺮﺍﺽ ﮐﻨﻨﺪ ﭼﻪ ﮐﻪ ﻣﻈﻬﺮ ّ‬ ‫ّ‬

‫ﭼﻪ ﺑﺴﻴﺎﺭ ﻭﺍﻗﻊ ﮐﻪ ﺍﺯ ﺷﺨﺺ ﻋﺎﻗﻞ ﮐﺎﻣﻞ ﺩﺍﻧﺎﺋﻰ ﺍﻣﺮﻯ ﺻﺎﺩﺭ ﻭ ﭼﻮﻥ‬

‫ﺳﺎﺋﺮﻳﻦ ﺍﺯ ﺍﺩﺭﺍﮎ ﺣﮑﻤﺖ ﺁﻥ ﻋﺎﺟﺰ ﺍﻋﺘﺮﺍﺽ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺳﺘﻴﺤﺎﺵ ﮐﻨﻨﺪ‬

‫ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ ﺣﮑﻴﻢ ﭼﺮﺍ ﭼﻨﻴﻦ ﮔﻔﺖ ﻭ ﻳﺎ ﭼﻨﻴﻦ ﻧﻤﻮﺩ ﺍﻳﻦ ﺍﻋﺘﺮﺍﺽ‬ ‫ﻣﺒﺮﺍ ‪ .‬ﻭ‬ ‫ﺍﺯ ﺟﻬﻞ ﺁﻧﺎﻥ ﺻﺎﺩﺭ ﻭ ﺣﮑﻤﺖ ﺣﮑﻴﻢ ﺍﺯ ﺧﻄﺎ ّ‬ ‫ﻣﻘﺪﺱ ﻭ ّ‬ ‫ﻫﻤﭽﻨﻴﻦ ﻃﺒﻴﺐ ﺣﺎﺫﻕ ﺩﺭ ﻣﻌﺎﻟﺠﮥ ﻣﺮﻳﺾ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺳﺖ ﻭ‬

‫ﺣﻖ ﺍﻋﺘﺮﺍﺽ ﻧﻪ ﺁﻧﭽﻪ ﻃﺒﻴﺐ ﮔﻮﻳﺪ ﻭ ﺁﻧﭽﻪ ﻣﺠﺮﻯ ﺩﺍﺭﺩ ﻫﻤﺎﻥ‬ ‫ﻣﺮﻳﺾ ﺭﺍ ّ‬

‫ﮐﻞ ﺍﻭ ﺭﺍ ﻣﻈﻬﺮ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎء ﻭ ﻳﺤﮑﻢ ﻣﺎ ﻳﺮﻳﺪ ﺷﻤﺮﻧﺪ ‪.‬‬ ‫ﺻﺤﻴﺢ ﺍﺳﺖ ﺑﺎﻳﺪ ّ‬

‫ﺗﺼﻮﺭ ﺳﺎﺋﺮﻳﻦ ﭘﺮﺩﺍﺯﺩ ﺣﺎﻝ ﺍﺯ ﻧﻔﻮﺱ ﺑﻰ‬ ‫ﺍﻟﺒﺘﻪ ﻃﺒﻴﺐ ﺑﻤﻌﺎﻟﺠﺎﺗﻰ ﻣﻨﺎﻓﻰ‬ ‫ّ‬ ‫ّ‬ ‫ﮐﻞ‬ ‫ﺑﻬﺮﻩ ﺍﺯ ﺣﮑﻤﺖ ﻭ‬ ‫ﻃﺐ ﺍﻋﺘﺮﺍﺽ ﺟﺎﺋﺰ ﺍﺳﺖ ﻻ ﻭ ﺍ‪ ‬ﺑﻠﮑﻪ ﺑﺎﻳﺪ ّ‬ ‫ّ‬

‫ﺳﺮ ﺗﺴﻠﻴﻢ ﻧﻬﻨﺪ ﻭ ﺁﻧﭽﻪ ﻃﺒﻴﺐ ﺣﺎﺫﻕ ﮔﻮﻳﺪ ﻣﺠﺮﻯ ﺩﺍﺭﻧﺪ ﭘﺲ ﻃﺒﻴﺐ‬

‫ﺣﺎﺫﻕ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺳﺖ ﻭ ﻣﺮﻳﻀﺎﻧﺮﺍ ﻧﺼﻴﺒﻰ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻪ ﺑﺎﻳﺪ ﺣﺬﺍﻗﺖ‬

‫ﻃﺒﻴﺐ ﺛﺎﺑﺖ ﺷﻮﺩ ﭼﻮﻥ ﺣﺬﺍﻗﺖ ﻃﺒﻴﺐ ﺛﺎﺑﺖ ﺷﺪ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺳﺖ ‪.‬‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺳﺮﺩﺍﺭ ﺟﻨﻮﺩ ﭼﻮﻥ ﺩﺭ ﻓﻨﻮﻥ ﺣﺮﺏ ﻓﺮﻳﺪ ﺍﺳﺖ ﺁﻧﭽﻪ ﮔﻮﻳﺪ‬

‫ﺑﺤﺮﻳﻪ‬ ‫ﻭ ﻓﺮﻣﺎﻳﺪ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺳﺖ ﻭ ﻧﺎﺧﺪﺍﻯ ﮐﺸﺘﻰ ﭼﻮﻥ ﺩﺭ ﻓﻨﻮﻥ‬ ‫ّ‬

‫ﻣﺮﺑﻰ ﺣﻘﻴﻘﻰ ﭼﻮﻥ‬ ‫ّ‬ ‫ﻣﺴﻠﻢ ّ‬ ‫ﮐﻞ ﺁﻧﭽﻪ ﮔﻮﻳﺪ ﻭ ﻓﺮﻣﺎﻳﺪ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺳﺖ ﻭ ّ‬

‫ﺷﺨﺺ ﮐﺎﻣﻞ ﺍﺳﺖ ﺁﻧﭽﻪ ﮔﻮﻳﺪ ﻭ ﻓﺮﻣﺎﻳﺪ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺳﺖ ‪ .‬ﺑﺎﺭﻯ ﻣﻘﺼﺪ‬ ‫ﺍﺯ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎء ﺍﻳﻨﺴﺖ ﮐﻪ ﺷﺎﻳﺪ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻣﺮﻯ ﻓﺮﻣﺎﻳﺪ ﻭ ﺣﮑﻤﻰ‬ ‫ﺹ ‪١٣٢‬‬

‫ﺍﺟﺮﺍ ﺩﺍﺭﺩ ﻭ ﻋﻤﻠﻰ ﻓﺮﻣﺎﻳﺪ ﻭ ﻧﻔﻮﺱ ﻣﺆﻣﻨﻪ ﺍﺯ ﺍﺩﺭﺍﮎ ﺣﮑﻤﺖ ﺁﻥ ﻋﺎﺟﺰ‬

‫ﻧﺒﺎﻳﺪ ﺍﻋﺘﺮﺍﺽ ﺑﺨﺎﻃﺮ ﺍﺣﺪﻯ ﺧﻄﻮﺭ ﻧﻤﺎﻳﺪ ﮐﻪ ﭼﺮﺍ ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩ‬

‫ﮐﻠﻰ ﻫﺴﺘﻨﺪ‬ ‫ﻇﻞ ﻣﻈﻬﺮ ّ‬ ‫ﺍﻣﺎ ﻧﻔﻮﺱ ﺩﻳﮕﺮ ﮐﻪ ﺩﺭ ّ‬ ‫ﻭ ﻳﺎ ﭼﻨﻴﻦ ﻣﺠﺮﻯ ﺩﺍﺷﺖ ّ‬ ‫ﺁﻧﺎﻥ ﺩﺭ ﺗﺤﺖ ﺣﮑﻢ ﺷﺮﻳﻌﺔ ﺍ‪ ‬ﻫﺴﺘﻨﺪ ﺑﻘﺪﺭ ﺳﺮ ﻣﻮﺋﻰ ﺁﻧﺎﻧﺮﺍ‬

‫ﺗﺠﺎﻭﺯ ﺍﺯ ﺷﺮﻳﻌﺖ ﺟﺎﺋﺰ ﻧﻪ ﻭ ﺑﺎﻳﺪ ﺟﻤﻴﻊ ﺍﻋﻤﺎﻝ ﻭ ﺍﻓﻌﺎﻟﺮﺍ ﺗﻄﺒﻴﻖ‬ ‫ﺑﺸﺮﻳﻌﺔ ﺍ‪ ‬ﮐﻨﻨﺪ ﻭ ﺍﮔﺮ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﻨﺪ ﻋﻨﺪ ﺍ‪ ‬ﻣﺴﺆﻭﻝ ﻭ ﻣﺆﺍﺧﺬ‬

‫ﺒﺘﻪ ﺁﻧﺎﻧﺮﺍ ﺍﺯ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎء ﺑﻬﺮﻩ ﻭ ﻧﺼﻴﺒﻰ ﻧﻪ ﺯﻳﺮﺍ‬ ‫ﮔﺮﺩﻧﺪ ﺍﻟ ّ‬

‫ﻣﺜﻼ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﻭﺣﻰ‬ ‫ﮐﻠﻰ ﺩﺍﺭﺩ ‪.‬‬ ‫ﺍﻳﻦ ﻣﻘﺎﻡ ﺗﺨﺼﻴﺺ ﺑﻤﻈﻬﺮ ّ‬ ‫ً‬

‫ﺣﻮﺍﺭﻳﻮﻥ ﺭﺍ ﻧﺼﻴﺒﻰ ﺍﺯ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﺒﻮﺩ ﭼﻪ‬ ‫ﻟﻪ ﺍﻟﻔﺪﺍ ﻣﻈﻬﺮ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎء ﺑﻮﺩ ﻭ ﻟﮑﻦ‬ ‫ّ‬ ‫ﺍﻟﺴﻼﻡ ‪.‬‬ ‫ﮐﻪ ﺩﺭ ّ‬ ‫ﻇﻞ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺑﻮﺩﻧﺪ ﺑﺎﻳﺪ ﺍﺯ ﺍﻣﺮ ﻭ ﺍﺭﺍﺩﮤ ﺍﻭ ﺗﺠﺎﻭﺯ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ّ‬

‫ﺹ ‪١٣٣‬‬

‫ﻗﺴﻢ ﭼﻬﺎﺭﻡ‬ ‫ﻣﻘﺎﻻﺕ‬

‫ﺩﺭ ﻣﺒﺪﺃ ﻭ ﻣﻌﺎﺩ ﻭ ﻗﻮﻯ ﻭ ﺣﺎﻻﺕ ﻭ ﮐﻤﺎﻻﺕ ﻣﺨﺘﻠﻔﮥ ﺍﻧﺴﺎﻥ‬

‫ﮔﻔﺘﮕﻮ ﺑﺮ ﺳﺮ ﻧﺎﻫﺎﺭ‬ ‫ﺹ ‪١٣٤‬‬ ‫‪ – ٤٦‬ﻣﻮ‬

‫ﺗﻐﻴﻴﺮ ﺍﻧﻮﺍﻉ‬

‫ﺗﺮﻗﻰ ﺍﻋﻀﺎ ﻳﻌﻨﻰ ﺍﻧﺴﺎﻥ ﺍﺯ ﻋﺎﻟﻢ‬ ‫ﺁﻣﺪﻳﻢ ﺑﺮ ﺳﺮ ﻣﺴﺄﻟﮥ ﺗﻐﻴﻴﺮ ﻧﻮﻉ ﻭ ّ‬

‫ﺗﻤﮑﻦ ﻳﺎﻓﺘﻪ‬ ‫ﺣﻴﻮﺍﻥ ﺁﻣﺪﻩ ‪ .‬ﺍﻳﻦ ﻓﮑﺮ ﺩﺭ ﻋﻘﻮﻝ ﺑﻌﻀﻰ ﺍﺯ ﻓﻼﺳﻔﮥ ﺍﺭﻭﭖ‬ ‫ّ‬ ‫ﺑﺴﻴﺎﺭ ﻣﺸﮑﻞ ﺍﺳﺖ ﮐﻪ ﺣﺎﻝ ﺑﻄﻼﻧﺶ ﺗﻔﻬﻴﻢ ﺷﻮﺩ ﻭﻟﻰ ﺩﺭ ﺍﺳﺘﻘﺒﺎﻝ‬

‫ﻭﺍﺿﺢ ﻭ ﺁﺷﮑﺎﺭ ﮔﺮﺩﺩ ﻭ ﻓﻼﺳﻔﮥ ﺍﺭﻭﭖ ﺧﻮﺩ ﭘﻰ ﺑﺒﻄﻼﻥ ﺍﻳﻦ ﻣﺴﺄﻟﻪ‬

‫ﺑﺮﻧﺪ ﺯﻳﺮﺍ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺑﺪﻳﻬﻰ ﺍﻟﺒﻄﻼﻧﺴﺖ ‪ .‬ﻭ ﭼﻮﻥ ﺍﻧﺴﺎﻥ‬ ‫ّ‬ ‫ﺩﺭ ﮐﺎﺋﻨﺎﺕ ﺑﻨﻈﺮ ﺍﻣﻌﺎﻥ ﻧﻈﺮ ﮐﻨﺪ ﻭ ﺑﺪﻗﺎﺋﻖ ﺍﺣﻮﺍﻝ ﻣﻮﺟﻮﺩﺍﺕ ﭘﻰ‬ ‫ﻠﻴﺖ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻣﺸﺎﻫﺪﻩ ﮐﻨﺪ ﻳﻘﻴﻦ ﻧﻤﺎﻳﺪ‬ ‫ﺑﺮﺩ ﻭ ﻭﺿﻊ ﻭ ﺗﺮﺗﻴﺐ ﻭ ﻣﮑّﻤ ّ‬ ‫ﻭﺟﻮﺩﻳﮥ‬ ‫ﻣﻤﺎ ﮐﺎﻥ ﭼﻪ ﮐﻪ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬ ‫ﮐﻪ ﻟﻴﺲ ﻓﻰ ﺍﻻﻣﮑﺎﻥ ﺍﺑﺪﻉ ّ‬

‫ﺍﺭﺿﻴﻪ ﺑﻠﮑﻪ ﺍﻳﻦ ﻓﻀﺎﻯ ﻧﺎﻣﺘﻨﺎﻫﻰ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺍﻭﺳﺖ ﭼﻨﺎﻧﮑﻪ‬ ‫ﻋﻠﻮﻳﻪ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ ﺧﻠﻖ ﻭ ﺗﻨﻈﻴﻢ ﻭ ﺗﺮﮐﻴﺐ ﻭ ﺗﺮﺗﻴﺐ ﻭ ﺗﮑﻤﻴﻞ ﺷﺪﻩ ﺍﺳﺖ‬

‫ﻫﻴﭻ ﻧﻘﺼﺎﻥ ﻧﺪﺍﺭﺩ ﺑﻘﺴﻤﻰ ﮐﻪ ﺍﮔﺮ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﻋﻘﻞ ﺻﺮﻑ ﺷﻮﻧﺪ ﻭ ﺗﺎ‬

‫ﺍﻻﺑﺎﺩ ﻓﮑﺮ ﮐﻨﻨﺪ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺑﻬﺘﺮ ﺍﺯ ﺁﻧﭽﻪ ﺷﺪﻩ ﺍﺳﺖ‬ ‫ﺍﺑﺪ ٓ‬

‫ﻣﮑﻤﻠﻴﺖ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ﺗﺼﻮﺭ ﻧﻤﺎﻳﻨﺪ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﭘﻴﺶ ﺁﻓﺮﻳﻨﺶ ﺑﺎﻳﻦ‬ ‫ّ ّ‬ ‫ّ‬ ‫ﺁﺭﺍﻳﺶ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﭘﺴﺖﺗﺮ ﺑﻮﺩﻩ ﺍﺳﺖ ﭘﺲ ﻭﺟﻮﺩ ﻣﻬﻤﻞ ﻭ ﻧﺎﻗﺺ‬

‫ﺩﻗﺖ‬ ‫ﺑﻮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ‬ ‫ﻣﮑﻤﻞ ﻧﺒﻮﺩﻩ ‪ .‬ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺑﻰ ﻧﻬﺎﻳﺖ ّ‬ ‫ّ‬

‫ﻣﺜﻼ ﺍﻣﮑﺎﻧﺮﺍ ﻳﻌﻨﻰ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺭﺍ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﻤﻮﻡ‬ ‫ﻭ ﻓﮑﺮ ﻻﺯﻡ ﺩﺍﺭﺩ‬ ‫ً‬ ‫ﺗﺼﻮﺭ ﮐﻨﻴﺪ ﮐﻪ ﺍﻳﻦ ﺗﺮﮐﻴﺐ ﻭ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻭ ﺍﻳﻦ‬ ‫ﻣﺸﺎﺑﻪ ﻫﻴﮑﻞ ﺍﻧﺴﺎﻥ‬ ‫ّ‬

‫ﻣﮑﻤﻠﻴﺖ ﻭ ﺟﻤﺎﻝ ﻭ ﮐﻤﺎﻝ ﮐﻪ ﺍﻻٓﻥ ﺩﺭ ﻫﻴﮑﻞ ﺑﺸﺮﻯ ﻫﺴﺖ ﺍﮔﺮ ﻏﻴﺮ‬ ‫ّ ّ‬

‫ﺗﺼﻮﺭ ﺯﻣﺎﻧﻰ ﮐﻨﻴﻢ ﮐﻪ ﺍﻧﺴﺎﻥ‬ ‫ﺍﺯﻳﻦ ﺑﺎﺷﺪ ﻧﻘﺺ ﻣﺤﺾ ﺍﺳﺖ ﻟﻬﺬﺍ ﺍﮔﺮ‬ ‫ّ‬

‫ﺩﺭ ﻋﺎﻟﻢ ﺣﻴﻮﺍﻧﻰ ﺑﻮﺩﻩ ﻳﻌﻨﻰ ﺣﻴﻮﺍﻥ ﻣﺤﺾ ﺑﻮﺩﻩ ﻭﺟﻮﺩ ﻧﺎﻗﺺ ﺑﻮﺩﻩ‬ ‫ﻣﻌﻨﻴﺶ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻧﻰ ﻧﺒﻮﺩ ﻭ ﺍﻳﻦ ﻋﻀﻮ ﺍﻋﻈﻢ ﮐﻪ ﺩﺭ ﻫﻴﮑﻞ‬

‫ﻋﺎﻟﻢ ﺑﻤﻨﺰﻟﮥ ﻣﻐﺰ ﻭ ﺩﻣﺎﻍ ﺍﺳﺖ ﻣﻔﻘﻮﺩ ﺑﻮﺩﻩ ﺍﺳﺖ ﭘﺲ ﻋﺎﻟﻢ ﻧﺎﻗﺺ ﻣﺤﺾ‬

‫ﺹ ‪١٣٥‬‬

‫ﺑﻮﺩﻩ ﺍﺳﺖ ‪ .‬ﻫﻤﻴﻦ ﺑﺮﻫﺎﻥ ﺷﺎﻓﻴﺴﺖ ﮐﻪ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺍﻧﺴﺎﻥ ﻭﻗﺘﻰ ﺩﺭ‬ ‫ﻣﺨﺘﻞ ﺑﻮﺩ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﻋﻀﻮ‬ ‫ﻣﮑﻤﻠﻴﺖ ﻭﺟﻮﺩ‬ ‫ﺣﻴﺰ ﺣﻴﻮﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‬ ‫ّ‬ ‫ّ ّ‬ ‫ّ‬

‫ﺍﻟﺒﺘﻪ‬ ‫ﺍﻋﻈﻢ ﺍﻳﻦ ﻋﺎﻟﻢ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻋﻀﻮ ﺍﻋﻈﻢ ﺩﺭ ﺍﻳﻦ ﻫﻴﮑﻞ ﻧﺒﺎﺷﺪ ّ‬

‫ﻫﻴﮑﻞ ﻧﺎﻗﺺ ﺍﺳﺖ ‪ .‬ﻭ ﺍﻧﺴﺎﻥ ﺭﺍ ﻋﻀﻮ ﺍﻋﻈﻢ ﺷﻤﺎﺭﻳﻢ ﺯﻳﺮﺍ ﺩﺭ ﺑﻴﻦ‬ ‫ﮐﺎﺋﻨﺎﺕ ﺍﻧﺴﺎﻥ ﺟﺎﻣﻊ ﮐﻤﺎﻻﺕ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﻣﻘﺼﺪ ﺍﺯ ﺍﻧﺴﺎﻥ ﻓﺮﺩ‬

‫ﺻﻮﺭﻳﻪ‬ ‫ﻣﻌﻨﻮﻳﻪ ﻭ‬ ‫ﺍﻭﻝ ﺷﺨﺺ ﻋﺎﻟﻢ ﮐﻪ ﺟﺎﻣﻊ ﮐﻤﺎﻻﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﮐﺎﻣﻞ ﺍﺳﺖ ﻳﻌﻨﻰ ّ‬

‫ﺗﺼﻮﺭ ﻧﻤﺎﺋﻴﺪ ﻭﻗﺘﻰ‬ ‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﻴﻦ ﮐﺎﺋﻨﺎﺕ ﻣﺜﻞ ﺁﻓﺘﺎﺑﺴﺖ ﭘﺲ‬ ‫ّ‬ ‫ﺍﻟﺒﺘﻪ ﺁﻥ‬ ‫ﺁﻓﺘﺎﺏ ﻣﻮﺟﻮﺩ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﺑﻠﮑﻪ ﺁﻓﺘﺎﺏ ﻧﻴﺰ ﺳﺘﺎﺭﻩ ﺑﻮﺩﻩ ّ‬

‫ﻣﺨﺘﻞ ﺑﻮﺩﻩ ﭼﮕﻮﻧﻪ‬ ‫ﺯﻣﺎﻥ ﺭﻭﺍﺑﻂ ﻭﺟﻮﺩ‬ ‫ﺗﺼﻮﺭ ﭼﻨﻴﻦ ﭼﻴﺰﻯ ﺗﻮﺍﻥ ﻧﻤﻮﺩ‬ ‫ّ‬ ‫ّ‬

‫ﺗﺘﺒﻊ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻧﻤﺎﻳﺪ ﻫﻤﻴﻦ ﮐﻔﺎﻳﺖ ﺍﺳﺖ ‪ .‬ﻭ ﺑﺮﻫﺎﻥ‬ ‫ﻭ ﺍﮔﺮ ﻧﻔﺴﻰ ّ‬ ‫ﺩﻳﮕﺮ ﮔﻮﺋﻴﻢ ﻭ ﺍﻳﻦ ﺩﻗﻴﻖﺗﺮ ﺍﺳﺖ ﺍﻳﻦ ﮐﺎﺋﻨﺎﺕ ﻣﻮﺟﻮﺩﮤ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻴﻪ‬

‫ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺧﻮﺍﻩ ﺍﻧﺴﺎﻥ ﺧﻮﺍﻩ ﺣﻴﻮﺍﻥ ﺧﻮﺍﻩ ﻧﺒﺎﺕ ﺧﻮﺍﻩ ﺟﻤﺎﺩ‬

‫ﻣﮑﻤﻠﻴﺘﻰ‬ ‫ﻣﺮﮐﺐ ﺍﺯ ﻋﻨﺎﺻﺮﻯ ﻫﺴﺘﻨﺪ ﻭ ﺍﻳﻦ‬ ‫ﻫﺮ ﭼﻪ ﺑﺎﺷﺪ‬ ‫ﻻﺑﺪ ﻫﺮ ﻳﮏ ّ‬ ‫ّ‬ ‫ّ ّ‬

‫ﮐﻪ ﻫﺮ ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﺍﺳﺖ ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﺑﺎﻳﺠﺎﺩ ﺍﻟﻬﻰ ﻣﻨﺒﻌﺚ‬ ‫ﮐﻤﻴﺖ ﻋﻨﺎﺻﺮ ﻭ‬ ‫ﺍﺯ ﻋﻨﺎﺻﺮ ّ‬ ‫ﻣﺮﮐﺒﻪ ﻭ ﺣﺴﻦ ﺍﻣﺘﺰﺍﺝ ﺑﻮﺩﻩ ﻭ ﻣﻘﺎﺩﻳﺮ ّ ّ‬

‫ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ ﭘﺲ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ‬ ‫ﮐﻴﻔﻴﺖ ﺗﺮﮐﻴﺐ ﻭ ﺗﺄﺛﻴﺮﺍﺕ ﺳﺎﺋﺮ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺎﻧﻨﺪ ﺳﻠﺴﻠﻪ ﺍﻯ ﻣﺮﺗﺒﻂ ﺑﻴﮑﺪﻳﮕﺮﻧﺪ ﻭ ﺗﻌﺎﻭﻥ ﻭ ﺗﻌﺎﺿﺪ ﻭ ﺗﻔﺎﻋﻞ ﺍﺯ‬

‫ﺗﮑﻮﻥ ﻭ ﻧﺸﻮ ﻭ ﻧﻤﺎﻯ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ ‪ .‬ﻭ‬ ‫ﺧﻮﺍﺹ ﮐﺎﺋﻨﺎﺕ ﻭ ﺳﺒﺐ ّ‬ ‫ّ‬ ‫ﻋﻤﻮﻣﻴﻪ‬ ‫ﺑﺪﻻﺋﻞ ﻭ ﺑﺮﺍﻫﻴﻦ ﺛﺎﺑﺖ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬

‫ﺑﺎﻟﺘﺴﻠﺴﻞ ﺩﺍﺭﺩ ‪.‬‬ ‫ﺣﮑﻢ ﻭ ﺗﺄﺛﻴﺮﻯ ﺩﺭ ﮐﺎﺋﻨﺎﺕ ﺳﺎﺋﺮﻩ ﻳﺎ ﺑﺎﻻﺳﺘﻘﻼﻝ ﻳﺎ ّ‬

‫ﺍﻻﻥ ﺩﺭ ﺍﻧﺴﺎﻥ‬ ‫ﻣﮑﻤﻠﻴﺘﺶ ﻳﻌﻨﻰ‬ ‫ﺧﻼﺻﻪ ﻫﺮ ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ‬ ‫ﻣﮑﻤﻠﻴﺘﻰ ﮐﻪ ٓ‬ ‫ّ ّ‬ ‫ّ ّ‬

‫ﺍﻻﻋﻀﺎء ﻭ ﻣﻦ‬ ‫ﺍﻻﺟﺰﺍء ﻭ ﻣﻦ ﺣﻴﺚ ٔ‬ ‫ﻭ ﺩﻭﻥ ﺁﻥ ﻣﻴﺒﻴﻨﻰ ﻣﻦ ﺣﻴﺚ ٔ‬ ‫ﻣﺮﮐﺒﻪ ﻭ ﻣﻘﺎﺩﻳﺮ ﻭ ﻣﻮﺍﺯﻳﻦ‬ ‫ﺣﻴﺚ ﺍﻟﻘﻮﻯ ﻣﻨﺒﻌﺚ ﺍﺳﺖ ﺍﺯ ﻋﻨﺎﺻﺮ ّ‬

‫ﻧﺤﻮﻳﺖ ﺍﻣﺘﺰﺍﺝ ﻋﻨﺼﺮﻯ ﻭ ﺗﻔﺎﻋﻞ ﻭ ﻣﻔﺎﻋﻴﻞ ﻭ ﺗﺄﺛﻴﺮﻯ ﮐﻪ‬ ‫ﻋﻨﺎﺻﺮ ﻭ‬ ‫ّ‬

‫ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﺳﺎﺋﺮﻩ ﺩﺭ ﺍﻧﺴﺎﻧﺴﺖ ﭼﻮﻥ ﺍﻳﻨﻬﺎ ﺟﻤﻊ ﺷﻮﺩ ﺍﻳﻦ ﺍﻧﺴﺎﻥ‬ ‫ﺹ ‪١٣٦‬‬

‫ﻣﺮﮐﺒﻪ‬ ‫ﭘﻴﺪﺍ ﮔﺮﺩﺩ ﻭ ﭼﻮﻥ‬ ‫ﮐﻞ ﻣﻨﺒﻌﺚ ﺍﺯ ﺍﺟﺰﺍء ﻋﻨﺎﺻﺮ ّ‬ ‫ﻣﮑﻤﻠﻴﺖ ﺍﻳﻦ ّ‬ ‫ّ ّ‬

‫ﻧﺤﻮﻳﺖ ﺍﻣﺘﺰﺍﺝ ﻭ ﺗﻔﺎﻋﻞ ﻭ ﻣﻔﺎﻋﻴﻞ ﮐﺎﺋﻨﺎﺕ‬ ‫ﻭ ﻣﻘﺎﺩﻳﺮ ﺁﻥ ﻋﻨﺎﺻﺮ ﻭ‬ ‫ّ‬

‫ﻣﺨﺘﻠﻔﻪ ﺣﺎﺻﻞ ﮔﺸﺘﻪ ﻟﻬﺬﺍ ﺩﻩ ﻫﺰﺍﺭ ﻭ ﻳﺎ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﭼﻮﻥ‬ ‫ﻧﺤﻮﻳﺖ‬ ‫ﺍﻧﺴﺎﻥ ﺍﺯﻳﻦ ﻋﻨﺎﺻﺮ ﺧﺎﮐﻰ ﻭ ﺑﻬﻤﻴﻦ ﻣﻘﺎﺩﻳﺮ ﻭ ﻣﻮﺍﺯﻳﻦ ﻭ ﺑﻬﻤﻴﻦ‬ ‫ّ‬

‫ﺗﺮﮐﻴﺐ ﻭ ﺍﻣﺘﺰﺍﺝ ﻭ ﺑﻬﻤﻴﻦ ﻣﻔﺎﻋﻴﻞ ﺳﺎﺋﺮ ﮐﺎﺋﻨﺎﺕ ﺑﻮﺩﻩ ﭘﺲ ﺑﻌﻴﻨﻪ‬

‫ﺗﺮﺩﺩ‬ ‫ﺁﻥ ﺑﺸﺮ ﻫﻤﻴﻦ ﺑﺸﺮ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﻗﺎﺑﻞ ّ‬

‫ﻧﻴﺴﺖ ﻳﻌﻨﻰ ﻫﺰﺍﺭ ﻣﻠﻴﻮﻥ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯﻳﻦ ﺍﮔﺮ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﺍﻧﺴﺎﻥ‬

‫ﻧﺤﻮﻳﺖ‬ ‫ﺟﻤﻊ ﺷﻮﺩ ﻭ ﺑﻬﻤﻴﻦ ﻣﻘﺎﺩﻳﺮ ﺗﺨﺼﻴﺺ ﻭ ﺗﺮﮐﻴﺐ ﺷﻮﺩ ﻭ ﺑﻬﻤﻴﻦ‬ ‫ّ‬

‫ﻣﺘﺄﺛﺮ‬ ‫ﺍﻣﺘﺰﺍﺝ ﻋﻨﺎﺻﺮ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﺑﻬﻤﻴﻦ ﻣﻔﺎﻋﻴﻞ ﺍﺯ ﺳﺎﺋﺮ ﮐﺎﺋﻨﺎﺕ ّ‬

‫ﻣﺜﻼ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺍﮔﺮ‬ ‫ﺷﻮﺩ ﺑﻌﻴﻨﻪ ﻫﻤﻴﻦ ﺑﺸﺮ ﻣﻮﺟﻮﺩ ﮔﺮﺩﺩ ‪.‬‬ ‫ً‬

‫ﺭﻭﻏﻦ ﺣﺎﺻﻞ ﺷﻮﺩ ﺁﺗﺶ ﺣﺎﺻﻞ ﺷﻮﺩ ﻓﺘﻴﻠﻪ ﻣﻮﺟﻮﺩ ﺷﻮﺩ ﭼﺮﺍﻏﺪﺍﻥ‬

‫ﺍﻻﻥ‬ ‫ﻣﻮﺟﻮﺩ ﮔﺮﺩﺩ ﺭﻭﺷﻦ ﮐﻨﻨﺪﻩ ﭘﻴﺪﺍ ﺷﻮﺩ ‪ ‬ﺧﻼﺻﻪ ﺟﻤﻴﻊ ﻣﺎ ﻟﺰﻣﻴﮑﻪ ٓ‬ ‫ﻫﺴﺖ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﺍﻳﻦ ﺳﺮﺍﺝ ﺑﻌﻴﻨﻪ ﭘﻴﺪﺍ ﺷﻮﺩ ‪ .‬ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﻗﻄﻌﻰ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺁﻧﭽﻪ ﺩﻻﺋﻠﻰ ﮐﻪ ﺣﻀﺮﺍﺕ ﺫﮐﺮ‬ ‫ّ‬ ‫ﺍﻟﺪﻻﻟﻪ ﺍﺳﺖ ﺍﻣﺮﻳﺴﺖ ﻭﺍﺿﺢ ﻭ ّ‬ ‫ﺍﻟﺪﻻﻟﻪ ﺍﺳﺖ ﻗﻄﻌﻰ ﺍﻟّﺪﻻﻟﻪ ﻧﻴﺴﺖ ‪.‬‬ ‫ﮐﺮﺩﻩﺍﻧﺪ ﺍﻳﻨﻬﺎ‬ ‫ﻇﻨﻰ ّ‬ ‫ّ‬ ‫ّ ّ‬ ‫‪ - ٤٧‬ﻣﺰ‬ ‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺑﺪﺍﻳﺘﻰ ﻧﺪﺍﺭﺩ‬ ‫" ﻣﺒﺪﺃ ﺍﻧﺴﺎﻥ "‬

‫ﻬﻴﻪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻳﻦ ﻋﺎﻟﻢ‬ ‫ﺑﺪﺍﻧﮑﻪ ﻳﮏ ﻣﺴﺄﻟﻪ ﺍﺯ ﻏﻮﺍﻣﺾ ﻣﺴﺎﺋﻞ ﺍﻟ ّ‬

‫ﻭﺟﻮﺩ ﻳﻌﻨﻰ ﺍﻳﻦ ﮐﻮﻥ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺑﺪﺍﻳﺘﻰ ﻧﺪﺍﺭﺩ ﻭ ﺍﺯ ﭘﻴﺶ ﺑﻴﺎﻥ ﺍﻳﻦ‬

‫ﺍﻟﻮﻫﻴﺖ ﻣﻘﺘﻀﻰ ﻭﺟﻮﺩ ﮐﺎﺋﻨﺎﺗﺴﺖ‬ ‫ﻣﻄﻠﺐ ﺷﺪ ﮐﻪ ﻧﻔﺲ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ‬ ‫ّ‬

‫ﺭﺏ ﺑﻰ‬ ‫ﻫﺮ ﭼﻨﺪ‬ ‫ّ‬ ‫ﻣﻔﺼﻞ ﺑﻴﺎﻥ ﺷﺪ ﺣﺎﻻ ﻫﻢ ﻣﺨﺘﺼﺮﻯ ﺫﮐﺮ ﻣﻴﺸﻮﺩ ‪ .‬ﺑﺪﺍﻧﮑﻪ ّ‬

‫ﻣﺘﻌﻠﻢ‬ ‫ﻣﻌﻠﻢ ﺑﻰ‬ ‫ﺭﻋﻴﺖ‬ ‫ﻣﺮﺑﻮﺏ‬ ‫ّ‬ ‫ﺗﺤﻘﻖ ﻧﻨﻤﺎﻳﺪ ّ‬ ‫ّ‬ ‫ﺗﺼﻮﺭ ﻧﺸﻮﺩ ﺳﻠﻄﻨﺖ ﺑﻰ ّ‬ ‫ّ‬ ‫ﺗﻌﻴﻦ ﻧﻴﺎﺑﺪ ﺧﺎﻟﻖ ﺑﻰ ﻣﺨﻠﻮﻕ ﻣﻤﮑﻦ ﻧﮕﺮﺩﺩ ﺭﺍﺯﻕ ﺑﻰ ﻣﺮﺯﻭﻕ ﺑﺨﺎﻃﺮ‬ ‫ّ‬ ‫ﺹ ‪١٣٧‬‬

‫ﻬﻴﻪ ﻣﺴﺘﺪﻋﻰ ﻭﺟﻮﺩ ﮐﺎﺋﻨﺎﺗﺴﺖ ‪ .‬ﺍﮔﺮ‬ ‫ﻧﻴﺎﻳﺪ ﺯﻳﺮﺍ ﺟﻤﻴﻊ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟ ّ‬

‫ﺗﺼﻮﺭ‬ ‫ﺗﺼﻮﺭ ﺷﻮﺩ ﮐﻪ ﮐﺎﺋﻨﺎﺗﻰ ﺍﺑﺪﴽ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ ﺍﻳﻦ‬ ‫ﻭﻗﺘﻰ‬ ‫ّ‬ ‫ّ‬

‫ﻬﻴﻪ ﺍﺳﺖ ﻭ ﺍﺯﻳﻦ ﮔﺬﺷﺘﻪ ﻋﺪﻡ ﺻﺮﻑ ﻗﺎﺑﻞ ﻭﺟﻮﺩ‬ ‫ﺍﻧﮑﺎﺭ‬ ‫ﺍﻟﻮﻫﻴﺖ ﺍﻟ ّ‬ ‫ّ‬

‫ﺗﺤﻘﻖ ﻧﻤﻰ ﻳﺎﻓﺖ ﻟﻬﺬﺍ ﭼﻮﻥ‬ ‫ﻧﻴﺴﺖ ﺍﮔﺮ ﮐﺎﺋﻨﺎﺕ ﻋﺪﻡ ﻣﺤﺾ ﺑﻮﺩ ﻭﺟﻮﺩ‬ ‫ّ‬

‫ﺍﺣﺪﻳﺖ ﻳﻌﻨﻰ ﻭﺟﻮﺩ ﺍﻟﻬﻰ ﺍﺯﻟﻰ ﺍﺳﺖ ﺳﺮﻣﺪﻳﺴﺖ ﻳﻌﻨﻰ ﻻ ﺍّﻭﻝ‬ ‫ﺫﺍﺕ‬ ‫ّ‬ ‫ﺍﻟﺒﺘﻪ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻳﻌﻨﻰ ﺍﻳﻦ ﮐﻮﻥ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺭﺍ ﻧﻴﺰ‬ ‫ﻟﻪ ﻭ ﻻ ﺁﺧﺮ ﻟﻪ ﺍﺳﺖ ّ‬

‫ﺑﺪﺍﻳﺖ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ‪ .‬ﺑﻠﻰ ﻣﻤﮑﻦ ﺍﺳﺖ ﺟﺰﺋﻰ ﺍﺯ ﺍﺟﺰﺍء ﻣﻤﮑﻨﺎﺕ ﻳﻌﻨﻰ‬

‫ﺍﻣﺎ ﺳﺎﺋﺮ‬ ‫ﮐﺮﻩ ﺍﻯ ﺍﺯ ﮐﺮﺍﺕ ﺗﺎﺯﻩ ﺍﺣﺪﺍﺙ ﺷﻮﺩ ﻳﺎ ﺍﻳﻨﮑﻪ ﻣﺘﻼﺷﻰ ﮔﺮﺩﺩ ّ‬

‫ﮐﺮﻩ ﻫﺎﻯ ﻧﺎﻣﺘﻨﺎﻫﻰ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺑﻬﻢ ﻧﻤﻴﺨﻮﺭﺩ ﻣﻨﻘﺮﺽ ﻧﻤﻴﺸﻮﺩ‬ ‫ﺑﻠﮑﻪ ﻭﺟﻮﺩ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﮐﺮﻩ ﺍﻯ ﺍﺯ ﺍﻳﻦ ﮐﺮﺍﺕ ﺑﺪﺍﻳﺘﻰ‬

‫ﮐﻠﻰ ﭼﻪ ﺟﺰﺋﻰ‬ ‫ﺩﺍﺭﺩ ﺣﮑﻤﴼ ﻧﻬﺎﻳﺘﻰ ﺩﺍﺭﺩ ﺯﻳﺮﺍ ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﺗﺮﮐﻴﺒﻰ ﭼﻪ ّ‬ ‫ﻻﺑﺪ ﺍﺯ ﺗﺤﻠﻴﻞ ﺍﺳﺖ ﻧﻬﺎﻳﺘﺶ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑﻌﻀﻰ ﺗﺮﮐﻴﺒﻬﺎ ﺳﺮﻳﻊ‬ ‫ّ‬

‫ﺍﻟﺘﺤﻠﻴﻞ ﻭ ّﺍﻻ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﺷﻴﺌﻰ ﺗﺮﮐﻴﺐ‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﺳﺖ ﻭ ﺑﻌﻀﻰ ﺑﻄﻰء ّ‬ ‫ّ‬

‫ﺷﻮﺩ ﺑﺘﺤﻠﻴﻞ ﻧﺮﻭﺩ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ‬ ‫ﻋﻈﻴﻤﻪ ﺩﺭ ﺑﺪﺍﻳﺖ ﭼﻪ ﺑﻮﺩﻩ ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ﻣﺒﺪﺃ ﻭﺍﺣﺪ‬

‫ﺑﻮﺩﻩ ﺍﺳﺖ ﻣﺒﺪﺃ ﻧﻤﻰ ﺷﻮﺩ ﮐﻪ ﺩﻭ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻣﺒﺪﺃ ﺟﻤﻴﻊ ﺍﻋﺪﺍﺩ‬

‫ﻭﺍﺣﺪ ﺍﺳﺖ ﺩﻭ ﻧﻴﺴﺖ ﻭ ﺩﻭ ﻣﺤﺘﺎﺝ ﺑﻤﺒﺪﺃ ﺍﺳﺖ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ‬

‫ﻣﺎﺩﮤ ﻭﺍﺣﺪﻩ ﺩﺭ ﻫﺮ ﻋﻨﺼﺮﻯ ﺑﺼﻮﺭﺗﻰ‬ ‫ﻣﺎﺩﮤ ﻭﺍﺣﺪﻩ ﺍﺳﺖ ﺁﻥ ّ‬ ‫ﺩﺭ ﺍﺻﻞ ّ‬ ‫ﻣﺘﻨﻮﻋﻪ ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺻﻮﺭ‬ ‫ﺩﺭﺁﻣﺪﻩ ﺍﺳﺖ ﻟﻬﺬﺍ ﺻﻮﺭ ّ‬

‫ﺍﺳﺘﻘﻼﻟﻴﺖ ﭘﻴﺪﺍ ﮐﺮﺩ ﻋﻨﺼﺮ‬ ‫ﻣﺘﻨﻮﻋﻪ ﭘﻴﺪﺍ ﺷﺪ ﻫﺮ ﻳﮏ ﺍﺯﻳﻦ ﺻﻮﺭ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺪﺕ ﻣﺪﻳﺪﻩ ﺑﺤﺼﻮﻝ ﭘﻴﻮﺳﺖ‬ ‫ﺍﻣﺎ ﺍﻳﻦ‬ ‫ﺍﺳﺘﻘﻼﻟﻴﺖ ﺩﺭ ّ‬ ‫ّ‬ ‫ﻣﺨﺼﻮﺹ ﺷﺪ ‪ّ .‬‬ ‫ﺗﺎﻡ ﻳﺎﻓﺖ ﭘﺲ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﺑﺼﻮﺭ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺗﺮﮐﻴﺐ‬ ‫ﻭ‬ ‫ّ‬ ‫ﺗﮑﻮﻥ ّ‬ ‫ﺗﺤﻘﻖ ﻭ ّ‬

‫ﻭ ﺗﺮﺗﻴﺐ ﻭ ﺍﻣﺘﺰﺍﺝ ﻳﺎﻓﺖ ﻳﻌﻨﻰ ﺍﺯ ﺗﺮﮐﻴﺐ ﻭ ﺍﻣﺘﺰﺍﺝ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﮐﺎﺋﻨﺎﺕ‬ ‫ﻬﻴﻪ ﻭ ﻗﺪﺭﺕ‬ ‫ﻏﻴﺮ ﻧﺎﻣﺘﻨﺎﻫﻰ ﭘﻴﺪﺍ ﺷﺪ ﺍﻳﻦ ﺗﺮﮐﻴﺐ ﻭ ﺗﺮﺗﻴﺐ ﺑﺤﮑﻤﺖ ﺍﻟ ّ‬

‫ﻗﺪﻳﻤﻪ ﺑﻴﮏ ﻧﻈﻢ ﻃﺒﻴﻌﻰ ﺣﺎﺻﻞ ﮔﺸﺖ ﻭ ﭼﻮﻥ ﺑﻨﻈﻢ ﻃﺒﻴﻌﻰ ﺩﺭ ﮐﻤﺎﻝ‬ ‫ﺹ ‪١٣٨‬‬ ‫ﮐﻠﻰ ﺗﺮﮐﻴﺐ ﻭ ﺍﻣﺘﺰﺍﺝ ﻳﺎﻓﺖ‬ ‫ﺍﺗﻘﺎﻥ ﻭ ﻣﻄﺎﺑﻖ ﺣﮑﻤﺖ ﺩﺭ ﺗﺤﺖ ﻗﺎﻧﻮﻥ ّ‬

‫ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺍﻳﺠﺎﺩ ﺍﻟﻬﻰ ﺍﺳﺖ ﻧﻪ ﺗﺮﮐﻴﺐ ﻭ ﺗﺮﺗﻴﺐ ﺗﺼﺎﺩﻓﻰ ﺯﻳﺮﺍ‬ ‫ﺍﻣﺎ ﺍﺯ ﺗﺮﮐﻴﺐ‬ ‫ﮐﻪ ﺍﻳﺠﺎﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﺯ ﻫﺮ ﺗﺮﮐﻴﺒﻰ ﮐﺎﺋﻨﻰ ﻣﻮﺟﻮﺩ ﺷﻮﺩ ّ‬

‫ﻣﺜﻼ ﺍﮔﺮ ﺑﺸﺮ ﺑﺎ ﻭﺟﻮﺩ ﻋﻘﻞ ﻭ‬ ‫ﺗﺼﺎﺩﻓﻰ ﻫﻴﭻ ﮐﺎﺋﻨﻰ ﻣﻮﺟﻮﺩ ﻧﮕﺮﺩﺩ ‪.‬‬ ‫ً‬

‫ﺫﮐﺎ ﻋﻨﺎﺻﺮﻳﺮﺍ ﺟﻤﻊ ﮐﻨﺪ ﺗﺮﮐﻴﺐ ﮐﻨﺪ ﭼﻮﻥ ﺑﻨﻈﻢ ﻃﺒﻴﻌﻰ ﻧﻴﺴﺖ ﻟﻬﺬﺍ‬

‫ﻣﻘﺪﺭﻩ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ‬ ‫ﮐﺎﺋﻦ ﺣﻰ ﻣﻮﺟﻮﺩ ﻧﺸﻮﺩ ﺍﻳﻦ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ّ‬ ‫ّ‬ ‫ﺑﺘﺼﻮﺭ ﺁﻳﺪ ﻭ ﺑﺨﺎﻃﺮ ﺧﻄﻮﺭ ﮐﻨﺪ ﮐﻪ ﭼﻮﻥ ﺍﻳﻦ ﮐﺎﺋﻨﺎﺕ ﺍﺯ ﺗﺮﮐﻴﺐ‬ ‫ّ‬

‫ﻭ ﺍﻣﺘﺰﺍﺝ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﺍﺳﺖ ﻣﺎ ﻫﻢ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﺭﺍ ﺟﻤﻊ ﻣﻴﮑﻨﻴﻢ ﻭ ﺍﻣﺘﺰﺍﺝ‬ ‫ﺗﺼﻮﺭ ﺧﻄﺎﺳﺖ ﺯﻳﺮﺍ ﺍﻳﻦ‬ ‫ﻣﻴﺪﻫﻴﻢ ﻳﮏ ﮐﺎﺋﻨﻰ ﻣﻮﺟﻮﺩ ﻣﻴﺸﻮﺩ ﺍﻳﻦ‬ ‫ّ‬

‫ﺗﺮﮐﻴﺐ ﺍﺻﻠﻰ ﺗﺮﮐﻴﺐ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺍﻣﺘﺰﺍﺝ ﺭﺍ ﺧﺪﺍ ﻣﻴﺪﻫﺪ ﻭ ﺑﺮ ﻧﻈﻢ‬

‫ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻭ ﺍﺯﻳﻦ ﺟﻬﺖ ﺍﺯ ﺍﻳﻦ ﺗﺮﮐﻴﺐ ﻳﮏ ﮐﺎﺋﻨﻰ ﻣﻮﺟﻮﺩ ﺷﻮﺩ‬ ‫ﺍﻣﺎ ﺍﺯ ﺗﺮﮐﻴﺐ ﺑﺸﺮ ﺛﻤﺮﻯ ﺣﺎﺻﻞ ﻧﮕﺮﺩﺩ ﺯﻳﺮﺍ‬ ‫ﻭ ﻭﺟﻮﺩﻯ‬ ‫ّ‬ ‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ ّ‬

‫ﻧﺤﻮﻳﺖ‬ ‫ﺑﺸﺮ ﺍﻳﺠﺎﺩ ﻧﺘﻮﺍﻧﺪ ‪ .‬ﺑﺎﺭﻯ ﮔﻔﺘﻴﻢ ﮐﻪ ﺍﺯ ﺗﺮﮐﻴﺐ ﻋﻨﺎﺻﺮ ﻭ ﺍﻣﺘﺰﺍﺝ ﻭ‬ ‫ّ‬ ‫ﺗﺮﮐﻴﺐ ﻭ ﻣﻮﺍﺯﻳﻦ ﻋﻨﺎﺻﺮ ﻭ ﻣﻔﺎﻋﻴﻞ ﺳﺎﺋﺮﻩ ‪ ،‬ﺻﻮﺭ ﻭ ﺣﻘﺎﺋﻖ ﻏﻴﺮ‬

‫ﺍﻣﺎ ﺍﻳﻦ ﮐﺮﮤ ﺍﺭﺽ ﺑﻬﻴﺄﺕ‬ ‫ﻣﺘﻨﺎﻫﻰ ﻭ ﮐﺎﺋﻨﺎﺕ ﻧﺎﻣﺤﺼﻮﺭ ﭘﻴﺪﺍ ﺷﺪ ‪ّ .‬‬

‫ﺗﮑﻮﻥ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ ﺑﻠﮑﻪ ﺑﺘﺪﺭﻳﺞ ﺍﻳﻦ‬ ‫ﺣﺎﺿﺮﻩ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻳﮏ ﺩﻓﻌﻪ ّ‬

‫ﻣﮑﻤﻠﻴﺖ ﺟﻠﻮﻩ ﻳﺎﻓﺘﻪ‬ ‫ﮐﻠﻰ ﺍﻃﻮﺍﺭ ﻣﺨﺘﻠﻔﻪ ﻃﻰ ﻧﻤﻮﺩﻩ ﺗﺎ ﺁﻧﮑﻪ ﺑﺎﻳﻦ‬ ‫ﻣﻮﺟﻮﺩ ّ‬ ‫ّ ّ‬ ‫ّ‬ ‫ﺟﺰﺋﻴﻪ ﺗﻄﺒﻴﻖ ﻣﻴﺸﻮﺩ ﻭ ﻗﻴﺎﺱ ﮔﺮﺩﺩ‬ ‫ﮐﻠﻴﻪ ﺑﻤﻮﺟﻮﺩﺍﺕ‬ ‫ّ‬ ‫ﻭ ﻣﻮﺟﻮﺩﺍﺕ ّ ّ‬

‫ﮐﻞ ﺩﺭ ﺗﺤﺖ ﻳﮏ ﻧﻈﻢ ﻃﺒﻴﻌﻰ ﻭ‬ ‫ﺯﻳﺮﺍ ﻣﻮﺟﻮﺩ ّ‬ ‫ﮐﻠﻰ ﻭ ﻣﻮﺟﻮﺩ ﺟﺰﺋﻰ ّ‬

‫ﺫﺭﻳﻪ ﺭﺍ ﺩﺭ ﻧﻈﺎﻡ ﻋﻤﻮﻣﻰ‬ ‫ﮐﻠﻰ ﻭ ﺗﺮﺗﻴﺐ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ‪.‬‬ ‫ﻗﺎﻧﻮﻥ ّ‬ ‫ً‬ ‫ﻣﺜﻼ ﮐﺎﺋﻨﺎﺕ ّ ّ‬

‫ﻣﻄﺎﺑﻖ ﺍﻋﻈﻢ ﮐﺎﺋﻨﺎﺕ ﻋﺎﻟﻢ ﻳﺎﺑﻰ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻳﮏ ﮐﺎﺭﺧﺎﻧﮥ‬

‫ﺗﮑﻮﻥ ﻳﺎﻓﺘﻪ ﻟﻬﺬﺍ ﻗﻴﺎﺱ‬ ‫ﻗﺪﺭﺕ ﺑﺮ ﻳﮏ ﻧﻈﻢ ﻃﺒﻴﻌﻰ ﻭ ﻳﮏ ﻗﺎﻧﻮﻥ ﻋﻤﻮﻣﻰ ّ‬ ‫ﻣﺜﻼ ﻧﻄﻔﮥ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﺑﺘﺪﺭﻳﺞ ﻧﺸﻮ ﻭ ﻧﻤﺎ‬ ‫ﺑﻴﮑﺪﻳﮕﺮ ﮔﺮﺩﻧﺪ ‪.‬‬ ‫ً‬

‫ﻧﻤﻮﺩﻩ ﺑﺼﻮﺭ ﻭ ﺍﻃﻮﺍﺭ ﻣﺨﺘﻠﻔﻪ ﺩﺭﺁﻣﺪﻩ ﺗﺎ ﺁﻧﮑﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺩﺭﺟﮥ ﺟﻤﺎﻝ‬ ‫ﻣﮑﻤﻠﻴﺖ ﺩﺭ ﻧﻬﺎﻳﺖ ﻟﻄﺎﻓﺖ ﺟﻠﻮﻩ ﻧﻤﻮﺩﻩ ﺑﻬﻤﭽﻨﻴﻦ‬ ‫ﺑﺒﻠﻮﻍ ﺭﺳﻴﺪﻩ ﺑﻬﻴﺄﺕ‬ ‫ّ ّ‬ ‫ﺹ ‪١٣٩‬‬ ‫ﺗﺨﻢ ﺍﻳﻦ ﮔﻞ ﮐﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻴﻨﻤﺎﺋﻴﺪ ﺩﺭ ﺑﺪﺍﻳﺖ ﺷﻰء ﺣﻘﻴﺮﻯ ﺩﺭ‬

‫ﻧﻬﺎﻳﺖ ﺻﻐﻴﺮﻯ ﺑﻮﺩﻩ ﺩﺭ ﺭﺣﻢ ﺯﻣﻴﻦ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﻮﺩﻩ ﻭ ﺑﺼﻮﺭ ﻣﺨﺘﻠﻔﻪ‬ ‫ﺩﺭ ﺁﻣﺪﻩ ﺗﺎ ﺁﻧﮑﻪ ﺩﺭ ﮐﻤﺎﻝ ﻃﺮﺍﻭﺕ ﻭ ﻟﻄﺎﻓﺖ ﺩﺭ ﺍﻳﻦ ﺭﺗﺒﻪ ﺟﻠﻮﻩ ﮐﺮﺩﻩ ‪.‬‬

‫ﺗﮑﻮﻥ ﻳﺎﻓﺘﻪ ﻭ‬ ‫ﺑﻬﻤﻴﻦ ﻗﺴﻢ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﮐﺮﮤ ﺍﺭﺽ ﺩﺭ ﺭﺣﻢ ﻋﺎﻟﻢ ّ‬

‫ﻣﮑﻤﻠﻴﺖ ﺭﺍ‬ ‫ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﻮﺩﻩ ﻭ ﺑﺼﻮﺭ ﻭ ﺣﺎﻻﺕ ﻣﺨﺘﻠﻔﻪ ﺩﺭ ﺁﻣﺪﻩ ﺗﺎ ﺑﺘﺪﺭﻳﺞ‬ ‫ّ ّ‬ ‫ﺑﻤﮑﻮﻧﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻴﻪ ﺗﺰﻳﻴﻦ ﺟﺴﺘﻪ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺗﻘﺎﻥ ﺟﻠﻮﻩ‬ ‫ﻳﺎﻓﺘﻪ ﻭ‬ ‫ّ‬

‫ﺍﺻﻠﻴﻪ ﮐﻪ ﺑﻤﻨﺰﻟﮥ ﻧﻄﻔﻪ ﺍﺳﺖ‬ ‫ﻣﺎﺩﮤ‬ ‫ّ‬ ‫ﻧﻤﻮﺩﻩ ﺍﺳﺖ ‪ .‬ﭘﺲ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺁﻥ ّ‬ ‫ﺍﻭﻟﻴﮥ ﺁﻥ ﺑﻮﺩﻩ ﺁﻥ ﺗﺮﮐﻴﺐ ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﺍﻋﺼﺎﺭ‬ ‫ﻋﻨﺎﺻﺮ ّ‬ ‫ﻣﺮﮐﺒﮥ ﻣﻤﺘﺰﺟﮥ ّ ّ‬

‫ﻭ ﻗﺮﻭﻥ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﮐﺮﺩﻩ ﻭ ﺍﺯ ﺷﮑﻞ ﻭ ﻫﻴﺄﺗﻰ ﺑﺸﮑﻞ ﻭ ﻫﻴﺄﺕ ﺩﻳﮕﺮ‬

‫ﻣﮑﻤﻠﻴﺖ ﻭ ﺍﻧﺘﻈﺎﻡ ﻭ ﺗﺮﺗﻴﺐ ﻭ ﺍﺗﻘﺎﻥ ﺑﺤﮑﻤﺖ‬ ‫ﺍﻧﺘﻘﺎﻝ ﻧﻤﻮﺩﻩ ﺗﺎ ﺑﺎﻳﻦ‬ ‫ّ ّ‬

‫ﺑﺎﻟﻐﮥ ﺣﻀﺮﺕ ﻳﺰﺩﺍﻥ ﺟﻠﻮﻩ ﻧﻤﻮﺩﻩ ‪ .‬ﺑﺎﺭﻯ ﺑﺮ ﺳﺮ ﻣﻄﻠﺐ ﺭﻭﻳﻢ ﮐﻪ ﺍﻧﺴﺎﻥ‬ ‫ﺩﺭ ﺑﺪﻭ ﻭﺟﻮﺩ ﺩﺭ ﺭﺣﻢ ﮐﺮﮤ ﺍﺭﺽ ﻣﺎﻧﻨﺪ ﻧﻄﻔﻪ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﺑﺘﺪﺭﻳﺞ‬

‫ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﻮﺩﻩ ﻭ ﺍﺯ ﺻﻮﺭﺗﻰ ﺑﺼﻮﺭﺗﻰ ﺍﻧﺘﻘﺎﻝ ﮐﺮﺩﻩ ﻭ ﺍﺯ ﻫﻴﺄﺗﻰ‬ ‫ﺑﻬﻴﺄﺗﻰ ﺗﺎ ﺁﻧﮑﻪ ﺑﺎﻳﻦ ﺟﻤﺎﻝ ﻭ ﮐﻤﺎﻝ ﻭ ﻗﻮﻯ ﻭ ﺍﺭﮐﺎﻥ ﺟﻠﻮﻩ ﻧﻤﻮﺩﻩ ﺩﺭ‬

‫ﺑﺪﺍﻳﺖ ﻳﻘﻴﻦ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﻦ ﺣﻼﻭﺕ ﻭ ﻇﺮﺍﻓﺖ ﻭ ﻟﻄﺎﻓﺖ ﻧﺒﻮﺩﻩ‬

‫ﺍﺳﺖ ﺑﻠﮑﻪ ﺑﺘﺪﺭﻳﺞ ﺑﺎﻳﻦ ﻫﻴﺄﺕ ﻭ ﺷﻤﺎﻳﻞ ﻭ ﺣﺴﻦ ﻭ ﻣﻼﺣﺖ ﺭﺳﻴﺪﻩ‬ ‫ﺍﺳﺖ ﻣﺜﻞ ﻧﻄﻔﮥ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﻧﻄﻔﮥ ﺑﺸﺮ‬

‫ﻳﮏ ﺩﻓﻌﻪ ﺍﻳﻦ ﺻﻮﺭﺕ ﻧﻴﺎﻓﺘﻪ ﻭ ﻣﻈﻬﺮ ﻓﺘﺒﺎﺭﮎ ﺍ‪ ‬ﺍﺣﺴﻦ ﺍﻟﺨﺎﻟﻘﻴﻦ‬

‫ﻣﺘﻨﻮﻋﻪ ﭘﻴﺪﺍ ﻧﻤﻮﺩﻩ ﻭ ﻫﻴﺄﺗﻬﺎﻯ ﻣﺨﺘﻠﻔﻪ ﻳﺎﻓﺘﻪ‬ ‫ﻧﮕﺸﺘﻪ ﻟﻬﺬﺍ ﺑﺘﺪﺭﻳﺞ ﺣﺎﻻﺕ‬ ‫ّ‬

‫ﺗﺎ ﺍﻳﻨﮑﻪ ﺑﺎﻳﻦ ﺷﻤﺎﺋﻞ ﻭ ﺟﻤﺎﻝ ﻭ ﮐﻤﺎﻝ ﻭ ﻟﻄﺎﻓﺖ ﻭ ﺣﻼﻭﺕ ﺟﻠﻮﻩ‬

‫ﻧﻤﻮﺩﻩ ‪ .‬ﭘﺲ ﻭﺍﺿﺢ ﻭ ﻣﺒﺮﻫﻦ ﺍﺳﺖ ﮐﻪ ﻧﺸﻮ ﻭ ﻧﻤﺎﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﮐﺮﮤ‬ ‫ﻣﮑﻤﻠﻰ ﻣﻄﺎﺑﻖ ﻧﺸﻮ ﻭ ﻧﻤﺎﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﺑﺘﺪﺭﻳﺞ‬ ‫ﺍﺭﺽ ﺑﺎﻳﻦ‬ ‫ّ‬

‫ﻭ ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﺣﺎﻟﻰ ﺑﺤﺎﻟﻰ ﻭ ﺍﺯ ﻫﻴﺄﺕ ﻭ ﺻﻮﺭﺗﻰ ﺑﻬﻴﺄﺕ ﻭ ﺻﻮﺭﺗﻰ ﺩﻳﮕﺮ‬

‫ﺑﻮﺩﻩ ﭼﻪ ﮐﻪ ﺍﻳﻦ ﺑﻤﻘﺘﻀﺎﻯ ﻧﻈﺎﻡ ﻋﻤﻮﻣﻰ ﻭ ﻗﺎﻧﻮﻥ ﺍﻟﻬﻰ ﺍﺳﺖ ﻳﻌﻨﻰ‬ ‫ﻣﺘﻌﺪﺩﻩ ﻗﻄﻊ‬ ‫ﻧﻄﻔﮥ ﺍﻧﺴﺎﻥ ﺍﺣﻮﺍﻻﺕ ﻣﺨﺘﻠﻔﻪ ﭘﻴﺪﺍ ﮐﻨﺪ ﻭ ﺩﺭﺟﺎﺕ‬ ‫ّ‬ ‫ﺹ ‪١٤٠‬‬

‫ﻧﻤﺎﻳﺪ ﺗﺎ ﺍﻳﻨﮑﻪ ﺑﺼﻮﺭﺕ ﻓﺘﺒﺎﺭﮎ ﺍ‪ ‬ﺍﺣﺴﻦ ﺍﻟﺨﺎﻟﻘﻴﻦ ﺭﺳﻴﺪﻩ ﺁﺛﺎﺭ ﺭﺷﺪ‬

‫ﻭ ﺑﻠﻮﻍ ﺩﺭ ﺁﻥ ﻧﻤﺎﻳﺎﻥ ﮔﺮﺩﺩ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ ﺩﺭ ﺑﺪﻭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ‬ ‫ﻻﺑﺪ‬ ‫ﮐﺮﮤ ﺍﺭﺽ ﺍﺯ ﺑﺪﺍﻳﺖ ﺗﺎ ﺑﺎﻳﻦ ﻫﻴﺄﺕ ﻭ ﺷﻤﺎﻳﻞ ﻭ ﺣﺎﻟﺖ ﺭﺳﻴﺪﻩ‬ ‫ّ‬

‫ﻣﺪﺗﻰ ﻃﻮﻝ ﮐﺸﻴﺪﻩ ﺩﺭﺟﺎﺗﻰ ﻃﻰ ﮐﺮﺩﻩ ﺗﺎ ﺑﺎﻳﻦ ﺣﺎﻟﺖ ﺭﺳﻴﺪﻩ ﻭﻟﻰ ﺍﺯ ﺑﺪﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻭﺟﻮﺩﺵ ﻧﻮﻉ ﻣﻤﺘﺎﺯ ﺑﻮﺩﻩ ﺍﺳﺖ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﻧﻄﻔﮥ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ‬ ‫ﺩﺭ ﺑﺪﺍﻳﺖ ﺑﻬﻴﺄﺕ ﻋﺠﻴﺒﻰ ﺑﻮﺩﻩ ﺍﻳﻦ ﻫﻴﮑﻞ ﺍﺯ ﺗﺮﮐﻴﺒﻰ ﺑﺘﺮﮐﻴﺒﻰ ﺍﺯ ﻫﻴﺄﺗﻰ‬

‫ﺑﻬﻴﺄﺗﻰ ﺍﺯ ﺻﻮﺭﺗﻰ ﺑﺼﻮﺭﺗﻰ ﺍﻧﺘﻘﺎﻝ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ﺗﺎ ﻧﻄﻔﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺟﻤﺎﻝ‬ ‫ﺍﻣﺎ ﻫﻤﺎﻥ ﻭﻗﺘﻰ ﮐﻪ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﺑﻬﻴﺄﺕ‬ ‫ﻭ ﮐﻤﺎﻝ ﺟﻠﻮﻩ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ّ‬

‫ﺑﮑﻠﻰ ﻏﻴﺮ ﺍﺯﻳﻦ ﺷﮑﻞ ﻭ ﺷﻤﺎﺋﻞ ﺑﻮﺩﻩ ﺍﺳﺖ ﻧﻄﻔﮥ ﻧﻮﻉ ﻣﻤﺘﺎﺯ‬ ‫ﻋﺠﻴﺒﻰ ّ‬

‫ﻣﺎﻫﻴﺘﺶ ﺍﺑﺪﴽ ﺗﻐﻴﻴﺮ ﻧﮑﺮﺩﻩ ‪.‬‬ ‫ﻧﻮﻋﻴﺘﺶ ﻭ‬ ‫ﺑﻮﺩﻩ ﺍﺳﺖ ﻧﻪ ﻧﻄﻔﮥ ﺣﻴﻮﺍﻥ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﻘﻖ ﮔﺮﺩﺩ ﺩﻟﻴﻞ ﺑﺮ ﻋﺪﻡ‬ ‫ﭘﺲ ﺑﺮ ﻓﺮﺽ ﺍﻳﻨﮑﻪ ﺍﻋﻀﺎﻯ ﺍﺛﺮﻯ ﻣﻮﺟﻮﺩ ﻭ‬ ‫ّ‬ ‫ﺍﺳﺘﻘﻼﻝ ﻭ ﺍﺻﺎﻟﺖ ﻧﻮﻉ ﻧﻴﺴﺖ ﻧﻬﺎﻳﺘﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﻫﻴﺄﺕ ﻭ ﺷﻤﺎﺋﻞ‬

‫ﺗﺮﻗﻰ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ﻭﻟﻰ ﺑﺎﺯ ﻧﻮﻉ ﻣﻤﺘﺎﺯ ﺑﻮﺩﻩ ﺍﻧﺴﺎﻥ‬ ‫ﻭ ﺍﻋﻀﺎﻯ ﺍﻧﺴﺎﻥ ّ‬

‫ﻣﺜﻼ ﺍﮔﺮ ﻧﻄﻔﮥ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﺍﺯ ﻫﻴﺄﺗﻰ ﺑﻬﻴﺄﺗﻰ‬ ‫ﺑﻮﺩﻩ ﻧﻪ ﺣﻴﻮﺍﻥ ‪.‬‬ ‫ً‬ ‫ﺍﻭﻟﻴﻪ ﻧﺪﺍﺭﺩ ﺁﻳﺎ‬ ‫ﺍﻧﺘﻘﺎﻝ ﻧﻤﺎﻳﺪ ﮐﻪ ﻫﻴﺄﺕ ﺛﺎﻧﻴﻪ ﺍﺑﺪﴽ ﻣﺸﺎﺑﻬﺘﻰ ﺑﻬﻴﺄﺕ ّ ّ‬

‫ﻧﻮﻋﻴﺖ ﺗﻐﻴﻴﺮ ﻳﺎﻓﺘﻪ ﻭ ﺣﻴﻮﺍﻥ ﺑﻮﺩﻩ ﻭ ﺍﻋﻀﺎ ﻧﺸﻮ‬ ‫ﺩﻟﻴﻞ ﺑﺮ ﺁﻧﺴﺖ ﮐﻪ‬ ‫ّ‬

‫ﺗﺮﻗﻰ ﮐﺮﺩﻩ ﺗﺎ ﺁﻧﮑﻪ ﺍﻧﺴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ ؟ ﻻ ﻭ ﺍ‪ . ‬ﺑﺎﺭﻯ ﺍﻳﻦ ﺭﺃﻯ ﻭ ﻓﮑﺮ‬ ‫ﻭ ّ‬ ‫ﭼﻪ ﻗﺪﺭ ﺳﺴﺖ ﺍﺳﺖ ﻭ ﺑﻰ ﺑﻨﻴﺎﻧﺴﺖ ﺯﻳﺮﺍ ﺍﺻﺎﻟﺖ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻭ‬ ‫ﺍﻟﺴﻼﻡ ‪.‬‬ ‫ﺍﺳﺘﻘﻼﻟﻴﺖ‬ ‫ﻣﺎﻫﻴﺖ ﺍﻧﺴﺎﻥ ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﻭ ّ‬ ‫ّ‬ ‫ّ‬ ‫‪ - ٤٨‬ﻣﺢ‬ ‫ﻓﺮﻕ ﻣﺎﺑﻴﻦ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ‬

‫ﺍﻣﺎ ﻧﻮﺷﺘﻪ ﻧﺸﺪ ‪ ‬ﺑﺪﺍﻧﮑﻪ‬ ‫ﻳﮏ ﺩﻭ ﻣﺮﺗﺒﻪ ﺩﺭ ﻣﺴﺄﻟﮥ ﺭﻭﺡ ﺻﺤﺒﺖ ﺷﺪ ّ‬ ‫ﺍﻫﻞ ﻋﺎﻟﻢ ﺑﺮ ﺩﻭ ﻗﺴﻤﻨﺪ ﻳﻌﻨﻰ ﺩﻭ ﻓﺮﻗﻪﺍﻧﺪ ﻳﮏ ﻓﺮﻗﻪ ﻣﻨﮑﺮ ﺭﻭﺣﻨﺪ‬

‫ﮔﻮﻳﻨﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﻫﻢ ﻧﻮﻋﻰ ﺍﺯ ﺣﻴﻮﺍﻧﺴﺖ ‪ ،‬ﭼﺮﺍ ؟ ﻣﻰ ﺑﻴﻨﻴﻢ ﮐﻪ ﺣﻴﻮﺍﻥ ﺩﺭ‬

‫ﺹ ‪١٤١‬‬

‫ﺣﻮﺍﺱ ﻣﺸﺘﺮﮎ ﺑﺎ ﺍﻧﺴﺎﻧﺴﺖ ﻭ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﺑﺴﻴﻄﮥ ﻣﻔﺮﺩﻩ ﮐﻪ‬ ‫ﻗﻮﻯ ﻭ‬ ‫ّ‬ ‫ٰ‬

‫ﻣﻤﻠﻮ ﺍﺯ ﺁﻧﺴﺖ ﺑﺘﺮﮐﻴﺒﻬﺎﻯ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺗﺮﮐﻴﺐ ﺷﻮﺩ ﻭ ﺍﺯ ﻫﺮ‬ ‫ﺍﻳﻦ ﻓﻀﺎ‬ ‫ّ‬

‫ﺗﺮﮐﻴﺒﻰ ﻳﮏ ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﭘﻴﺪﺍ ﺷﻮﺩ ﺍﺯ ﺟﻤﻠﻪ ﮐﺎﺋﻨﺎﺕ ﺫﻭﻯ ﺍﻻﺭﻭﺍﺡ‬ ‫ﻣﮑﻤﻠﺘﺮ ﺍﺳﺖ ﺁﻥ‬ ‫ﺍﺳﺖ ﮐﻪ ﺩﺍﺭﻧﺪﮤ ﻗﻮﻯ ﻭ ﺍﺣﺴﺎﺳﺎﺗﻨﺪ ﻫﺮ ﭼﻪ ﺗﺮﮐﻴﺐ‬ ‫ّ‬

‫ﮐﺎﺋﻦ ﺍﺷﺮﻓﺘﺮ ﺍﺳﺖ ‪ .‬ﺗﺮﮐﻴﺐ ﻋﻨﺎﺻﺮ ﺩﺭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺯ ﺗﺮﮐﻴﺐ ﺟﻤﻴﻊ‬

‫ﻣﮑﻤﻠﺘﺮ ﺍﺳﺖ ﻭ ﺍﻣﺘﺰﺍﺟﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻋﺘﺪﺍﻝ ﺩﺍﺭﺩ ﻟﻬﺬﺍ ﺍﺷﺮﻓﺴﺖ‬ ‫ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬

‫ﻗﻮﻩ ﻭ ﺭﻭﺡ ﻣﺨﺼﻮﺻﻰ ﺩﺍﺭﺩ‬ ‫ﻭ ﺍﮐﻤﻞ ‪ ‬ﮔﻮﻳﻨﺪ ﻧﻪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﻳﮏ ّ‬ ‫ﺣﺴﺎﺳﻨﺪ ﻭ ﺍﻧﺴﺎﻥ‬ ‫ﮐﻪ ﺳﺎﺋﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺍﺯ ﺍﻭ ﻣﺤﺮﻭﻣﻨﺪ ﺣﻴﻮﺍﻧﺎﺕ ﺟﺴﻢ ّ‬ ‫ﺣﺴﺎﺳﮥ‬ ‫ﺣﺴﺎﺳﺘﺮ ﺍﺳﺖ ) ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺩﺭ ﻗﻮﺍﻯ ّ‬ ‫ﺩﺭ ﺑﻌﻀﻰ ﻗﻮﻯ ّ‬

‫ﺣﺘﻰ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﻗﻮﺍﻯ‬ ‫ﺷﻢ ﻭ ﻟﻤﺲ ّ‬ ‫ﻇﺎﻫﺮﻩ ﻣﺜﻞ ﺳﻤﻊ ﻭ ﺑﺼﺮ ﻭ ﺫﻭﻕ ﻭ ّ‬ ‫ﺑﺎﻃﻨﻪ ﻣﺜﻞ ﺣﺎﻓﻈﻪ ﺣﻴﻮﺍﻥ ﺍﺯ ﺍﻧﺴﺎﻥ ﺷﺪﻳﺪﺗﺮ ﺍﺳﺖ (‪ .‬ﮔﻮﻳﻨﺪ ﺣﻴﻮﺍﻥ‬

‫ﺍﺩﺭﺍﮎ ﺩﺍﺭﺩ ﺷﻌﻮﺭ ﺩﺍﺭﺩ ﻧﻬﺎﻳﺘﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﺷﻌﻮﺭ ﺍﻧﺴﺎﻥ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ‪.‬‬ ‫ﺣﺎﻟﻴﻪ ﺍﺳﺖ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﻨﺪ ﻭ ﺯﻋﻤﺸﺎﻥ ﭼﻨﻴﻦ ﺍﺳﺖ‬ ‫ﺍﻳﻦ ﻗﻮﻝ ﻓﻠﺴﻔﮥ‬ ‫ّ‬

‫ﻭ ﺍﻭﻫﺎﻣﺸﺎﻥ ﭼﻨﻴﻦ ﺣﮑﻢ ﮐﺮﺩﻩ ﺍﺳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺑﺤﺚ ﻭ‬

‫ﺩﻻﺋﻞ ﻋﻈﻴﻤﻪ ﺍﻧﺴﺎﻧﺮﺍ ﺑﺴﻼﻟﮥ ﺣﻴﻮﺍﻥ ﺭﺳﺎﻧﺪﻩﺍﻧﺪ ﮐﻪ ﻳﮏ ﻭﻗﺘﻰ ﺑﻮﺩﻩ‬

‫ﺗﺮﻗﻰ ﮐﺮﺩﻩ ﺍﺳﺖ ﮐﻢ ﮐﻢ‬ ‫ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ ﺑﻮﺩﻩ ﻧﻮﻉ ﺗﻐﻴﻴﺮ ﻧﻤﻮﺩﻩ ّ‬

‫ﻬﻴﻮﻥ ﮔﻮﻳﻨﺪ ﺧﻴﺮ ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﻫﺮ ﭼﻨﺪ‬ ‫ﺍﻣﺎ ﺍﻟ ّ‬ ‫ﺗﺎ ﺑﺪﺭﺟﮥ ﺍﻧﺴﺎﻥ ﺭﺳﻴﺪﻩ ‪ّ .‬‬ ‫ﻗﻮﮤ‬ ‫ﺍﻧﺴﺎﻥ ﺩﺭ ﻗﻮﻯ ﻭ‬ ‫ﺣﻮﺍﺱ ﻇﺎﻫﺮﻩ ﻣﺸﺘﺮﮎ ﺑﺎ ﺣﻴﻮﺍﻧﺴﺖ ﻭﻟﻰ ﻳﮏ ّ‬ ‫ّ‬

‫ﺧﺎﺭﻕ ﺍﻟﻌﺎﺩﻩ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﮐﻪ ﺣﻴﻮﺍﻥ ﺍﺯ ﺁﻥ ﻣﺤﺮﻭﻣﺴﺖ‬ ‫ﺍﻳﻦ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ ﻭ ﺻﻨﺎﻳﻊ ﻭ ﮐﺸﻒ ﺣﻘﺎﻳﻖ ﺍﺯ ﻧﺘﺎﺋﺞ‬

‫ﻗﻮﺗﻴﺴﺖ ﮐﻪ ﻣﺤﻴﻂ ﺑﺮ ﺟﻤﻴﻊ ﺍﺷﻴﺎﺳﺖ‬ ‫ﻗﻮﮤ‬ ‫ﻗﻮﻩ ﻳﮏ ّ‬ ‫ﻣﺠﺮﺩﻩ ﺍﺳﺖ ﺍﻳﻦ ّ‬ ‫ّ‬ ‫ﺁﻥ ّ‬

‫ﻭ ﻣﺪﺭﮎ ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎ ﺍﺳﺮﺍﺭ ﻣﮑﻨﻮﻧﮥ ﮐﺎﺋﻨﺎﺗﺮﺍ ﮐﺸﻒ ﮐﻨﺪ ﻭ ﺩﺭ ﺁﻥ‬

‫ﺣﺘﻰ ﺷﻰء ﻏﻴﺮ ﻣﻮﺟﻮﺩ ﺩﺭ ﺧﺎﺭﺟﺮﺍ ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﻳﻌﻨﻰ‬ ‫ﺗﺼﺮﻑ ﻧﻤﺎﻳﺪ ّ‬ ‫ّ‬

‫ﺣﻘﺎﺋﻖ ﻣﻌﻘﻮﻟﮥ ﻏﻴﺮ ﻣﺤﺴﻮﺳﻪ ﺭﺍ ﮐﻪ ﺩﺭ ﺧﺎﺭﺝ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ ﻏﻴﺐ‬ ‫ﺍﺳﺖ ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﻣﺜﻞ ﺣﻘﻴﻘﺖ ﻋﻘﻞ ﻭ ﺭﻭﺡ ﻭ ﺻﻔﺎﺕ ﻭ ﺍﺧﻼﻕ‬

‫ﺹ ‪١٤٢‬‬

‫ﺣﺐ ﻭ ﺣﺰﻥ ﺍﻧﺴﺎﻥ ﮐﻪ ﺣﻘﻴﻘﺖ ﻣﻌﻘﻮﻟﻪ ﺍﺳﺖ ‪ .‬ﻭ ﺍﺯﻳﻦ ﮔﺬﺷﺘﻪ ﺍﻳﻦ‬ ‫ﻭ‬ ‫ّ‬ ‫ﮐﺸﻔﻴﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻰ‬ ‫ﻋﻠﻮﻡ ﻣﻮﺟﻮﺩﻩ ﻭ ﺻﻨﺎﻳﻊ ﻣﺸﻬﻮﺩﻩ ﻭ ﻣﺸﺮﻭﻋﺎﺕ ﻭ‬ ‫ّ‬

‫ﻗﻮﮤ ﻣﺤﻴﻄﮥ‬ ‫ﺳﺮ ﻣﮑﻨﻮﻥ ﺑﻮﺩﻩ ﺍﺳﺖ ﺁﻥ ّ‬ ‫ﺍﻧﺴﺎﻧﻰ ﻳﮏ ﻭﻗﺘﻰ ﻏﻴﺐ ﻣﺴﺘﻮﺭ ﻭ ّ‬

‫ﺑﺤﻴﺰ ﺷﻬﻮﺩ ﺁﻭﺭﺩﻩ ﻣﻦ‬ ‫ﺣﻴﺰ ﻏﻴﺐ ّ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺁﻧﺎﻧﺮﺍ ﮐﺸﻒ ﮐﺮﺩﻩ ﻭ ﺍﺯ ّ‬

‫ﺟﻤﻠﻪ ﺗﻠﻐﺮﺍﻑ ﻓﻮﺗﻐﺮﺍﻑ ﻓﻨﻮﻏﺮﺍﻑ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﮐﺘﺸﺎﻓﺎﺕ ﻭ ﺻﻨﺎﻳﻊ‬

‫ﺍﻧﺴﺎﻧﻴﻪ ﮐﺸﻒ‬ ‫ﺳﺮ ﻣﮑﻨﻮﻥ ﺑﻮﺩﻩ ﺍﺳﺖ ﺁﻥ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ﻋﻈﻴﻤﻪ ﻳﮏ ﻭﻗﺘﻰ ّ‬

‫ﺣﺘﻰ ﻳﮏ ﻭﻗﺘﻰ ﺑﻮﺩﻩ ﺍﺳﺖ ﮐﻪ‬ ‫ﺑﺤﻴﺰ ﺷﻬﻮﺩ ﺁﻭﺭﺩﻩ ّ‬ ‫ﺣﻴﺰ ﻏﻴﺐ ّ‬ ‫ﮐﺮﺩﻩ ﻭ ﺍﺯ ّ‬

‫ﺳﺮ ﻣﮑﻨﻮﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‬ ‫ﺧﻮﺍﺹ ﺍﻳﻦ ﺁﻫﻦ ﮐﻪ ﻣﻰ ﺑﻴﻨﻰ ﺑﻠﮑﻪ ﺟﻤﻴﻊ ﻣﻌﺎﺩﻥ ّ‬ ‫ّ‬ ‫ﺍﻧﺴﺎﻧﻴﻪ ﮐﺸﻒ ﺍﻳﻦ ﻣﻌﺪﻧﺮﺍ ﮐﺮﺩﻩ ﻭ ﺍﻳﻦ ﻫﻴﺄﺕ ﺻﻨﺎﻋﺖ‬ ‫ﺣﻘﻴﻘﺖ‬ ‫ّ‬

‫ﺩﺭ ﺍﻭ ﺍﻳﺠﺎﺩ ﻧﻤﻮﺩﻩ ﻭ ﻗﺲ ﻋﻠﻰ ﺫﻟﮏ ‪ .‬ﺟﻤﻴﻊ ﺍﺷﻴﺎ ﮐﻪ ﺍﺯ ﺍﮐﺘﺸﺎﻓﺎﺕ ﻭ‬ ‫ﺑﺸﺮﻳﻪ ﺍﺳﺖ ﻭ ﻧﺎﻣﺘﻨﺎﻫﻴﺴﺖ ﺍﻳﻦ ﻣﻄﻠﺐ ﺟﺎﻯ ﺍﻧﮑﺎﺭ ﻧﻴﺴﺖ‬ ‫ﺍﺧﺘﺮﺍﻋﺎﺕ‬ ‫ّ‬

‫ﻮﺍﻧﻴﺖ ﻭ‬ ‫ﻭ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺍﻧﮑﺎﺭ ﮐﻨﻴﻢ ‪ .‬ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﺍﻳﻦ ﺍﺯ ﺁﺛﺎﺭ ﻗﻮﺍﻯ ﺣﻴ ّ‬

‫ﺣﻮﺍﺱ ﺟﺴﻤﺎﻧﻴﺴﺖ ﻭﺍﺿﺤﴼ ﻣﺸﻬﻮﺩﴽ ﻣﻰ ﺑﻴﻨﻴﻢ ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ‬ ‫ﻗﻮﺍﻯ‬ ‫ّ‬ ‫ﻣﺜﻼ ﺑﺼﺮ ﺣﻴﻮﺍﻥ ﺧﻴﻠﻰ ﺗﻨﺪﺗﺮ ﺍﺯ ﺑﺼﺮ‬ ‫ﺍﻳﻦ ﻗﻮﻯ ﺍﻋﻈﻢ ﺍﺯ ﺍﻧﺴﺎﻧﻨﺪ‬ ‫ً‬ ‫ﻗﻮﮤ ﺳﺎﻣﻌﮥ ﺍﻧﺴﺎﻥ ﻭ‬ ‫ﻗﻮﮤ ﺳﺎﻣﻌﮥ ﺣﻴﻮﺍﻥ ﺧﻴﻠﻰ ﺑﻴﺶ ﺍﺯ ّ‬ ‫ﺍﻧﺴﺎﻧﺴﺖ ّ‬

‫ﻗﻮﮤ ﺫﺍﺋﻘﻪ ﺧﻼﺻﻪ ﺩﺭ ﺟﻤﻴﻊ ﻗﻮﺍﻯ ﻣﺸﺘﺮﮐﻪ ﺑﻴﻦ‬ ‫ﺷﺎﻣﻪ ﻭ ّ‬ ‫ﻗﻮﮤ ّ‬ ‫ﻫﻤﭽﻨﻴﻦ ّ‬

‫ﻗﻮﮤ ﺣﺎﻓﻈﻪ‬ ‫ﺣﻴﻮﺍﻥ ﻭ ﺍﻧﺴﺎﻥ ﺍﮐﺜﺮ ﺣﻴﻮﺍﻥ ﺷﺪﻳﺪﺗﺮ ﺍﺳﺖ ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﺩﺭ ّ‬

‫ﻓﺮﺽ ﮐﻨﻴﻢ ﺍﮔﺮ ﮐﺒﻮﺗﺮﻯ ﺭﺍ ﺍﺯ ﺍﻳﻨﺠﺎ ﺑﺎﻗﻠﻴﻤﻰ ﺑﺴﻴﺎﺭ ﺑﻌﻴﺪ ﺑﺮﻳﺪ ﻭ ﺍﺯ‬ ‫ﺁﻧﺠﺎ ﺭﻫﺎ ﻧﻤﺎﺋﻰ ﺭﺟﻮﻉ ﺑﺎﻳﻨﺠﺎ ﻧﻤﺎﻳﺪ ﺭﺍﻫﻬﺎ ﺩﺭ ﺣﻔﻈﺶ ﻣﺎﻧﺪ ﺳﮕﻰ ﺭﺍ ﺍﺯ‬

‫ﺍﻳﻨﺠﺎ ﺑﺎﻭﺍﺳﻂ ﺁﺳﻴﺎ ﺑﺮﻭ ﺭﻫﺎ ﮐﻦ ﻣﻴﺂﻳﺪ ﺑﺎﻳﻨﺠﺎ ﺍﺑﺪﴽ ﺭﺍﻫﺮﺍ ﮔﻢ‬

‫ﺷﻢ ﻭ ﺫﻭﻕ‬ ‫ﻧﻤﻴﮑﻨﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺳﺎﺋﺮ ﻗﻮﻯ ﻣﺜﻞ ﺳﻤﻊ ﻭ ﺑﺼﺮ ﻭ ّ‬

‫ﻗﻮﻩ ﺍﻯ ﻏﻴﺮ ﺍﺯ ﻗﻮﺍﻯ ﺣﻴﻮﺍﻧﻰ‬ ‫ﻭ ﻟﻤﺲ ‪ .‬ﭘﺲ ﻭﺍﺿﺢ ﺷﺪ ﮐﻪ ﺍﮔﺮ ﺩﺭ ﺍﻧﺴﺎﻥ ّ‬ ‫ﻧﺒﻮﺩ ﺑﺎﻳﺪ ﺣﻴﻮﺍﻥ ﺩﺭ ﺍﮐﺘﺸﺎﻓﺎﺕ ﻋﻈﻴﻤﻪ ﻭ ﺩﺭ ﺍﺩﺭﺍﮎ ﺣﻘﺎﺋﻖ ﺍﻋﻈﻢ‬ ‫ﺍﺯ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ ﭘﺲ ﺑﺎﻳﻦ ﺩﻟﻴﻞ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﻳﮏ‬

‫ﻣﻮﻫﺒﺘﻰ ﻫﺴﺖ ﮐﻪ ﺩﺭ ﺣﻴﻮﺍﻥ ﻧﻴﺴﺖ ‪ .‬ﻭ ﺍﺯﻳﻦ ﮔﺬﺷﺘﻪ ﺣﻴﻮﺍﻥ ﺍﺩﺭﺍﮎ‬ ‫ﺹ ‪١٤٣‬‬ ‫ﻣﺜﻼ ﺁﻧﭽﻪ‬ ‫ﺍﻣﺎ ﺍﺩﺭﺍﮎ ﺣﻘﺎﺋﻖ ﻣﻌﻘﻮﻟﻪ ﺭﺍ ﻧﻤﻴﮑﻨﺪ‬ ‫ً‬ ‫ﺍﺷﻴﺎء ﻣﺤﺴﻮﺳﻪ ﺭﺍ ﻣﻴﮑﻨﺪ ّ‬

‫ﻣﺪ ﺑﺼﺮ ﺧﺎﺭﺝ ﺍﺳﺖ ﻣﻤﮑﻦ‬ ‫ﺍﻣﺎ ﺁﻧﭽﻪ ﺍﺯ ّ‬ ‫ﺩﺭ ّ‬ ‫ﻣﺪ ﺑﺼﺮ ﺍﺳﺖ ﻣﻰ ﺑﻴﻨﺪ ّ‬

‫ﻣﺜﻼ ﺣﻴﻮﺍﻥ ﻣﻤﮑﻦ‬ ‫ﺗﺼﻮﺭ ﺍﻭ ﺭﺍ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﮑﻨﺪ‬ ‫ﻧﻴﺴﺖ ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﻭ‬ ‫ً‬ ‫ّ‬

‫ﺍﻟﺸﮑﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ‬ ‫ﻧﻴﺴﺖ ﺍﺩﺭﺍﮎ ﺍﻳﻦ ﺑﮑﻨﺪ ﮐﻪ ﺍﺭﺽ‬ ‫ﮐﺮﻭﻯ ّ‬ ‫ّ‬

‫ﺍﺯ ﺍﻣﻮﺭ ﻣﻌﻠﻮﻣﻪ ﺍﺳﺘﺪﻻﻝ ﺑﺮ ﺍﻣﻮﺭ ﻣﺠﻬﻮﻟﻪ ﮐﻨﺪ ﻭ ﮐﺸﻒ ﺣﻘﺎﺋﻖ ﻣﺠﻬﻮﻟﻪ‬

‫ﮐﺮﻭﻳﺖ ﺍﺭﺽ‬ ‫ﻧﻤﺎﻳﺪ ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺁﻓﺎﻕ ﻣﺎﺋﻠﻪ ﺭﺍ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺑﻴﻨﺪ ﺍﺳﺘﻨﺘﺎﺝ‬ ‫ّ‬ ‫ﻋﮑﺎ ‪ ٣٣‬ﺩﺭﺟﻪ ﺍﺳﺖ ﻳﻌﻨﻰ ‪ ٣٣‬ﺩﺭﺟﻪ‬ ‫ﻧﻤﺎﻳﺪ‬ ‫ً‬ ‫ﻣﺜﻼ ﻗﻄﺐ ﺷﻤﺎﻟﻰ ﺩﺭ ّ‬

‫ﺍﺯ ﺍﻓﻖ ﻣﺮﺗﻔﻌﺴﺖ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺭﻭ ﺑﻘﻄﺐ ﺷﻤﺎﻟﻰ ﺭﻭﺩ ﻫﺮ ﻳﮏ ﺩﺭﺟﻪ ﮐﻪ‬

‫ﻗﻄﻊ ﻣﺴﺎﻓﺖ ﻧﻤﺎﻳﺪ ﻳﮏ ﺩﺭﺟﻪ ﻗﻄﺐ ﺍﺯ ﺍﻓﻖ ﺻﻌﻮﺩ ﭘﻴﺪﺍ ﮐﻨﺪ ﻳﻌﻨﻰ‬ ‫ﺍﺭﺗﻔﺎﻉ ﻗﻄﺐ ﺷﻤﺎﻟﻰ ‪ ٣٤‬ﺩﺭﺟﻪ ﺷﻮﺩ ﺗﺎ ﺍﺭﺗﻔﺎﻉ ﻗﻄﺐ ﺑﭽﻬﻞ ﺩﺭﺟﻪ‬

‫ﻭ ﭘﻨﺠﺎﻩ ﺩﺭﺟﻪ ﻭ ﺷﺼﺖ ﺩﺭﺟﻪ ﻭ ﻫﻔﺘﺎﺩ ﺩﺭﺟﻪ ﺍﮔﺮ ﺑﻘﻄﺐ ﺍﺭﺽ ﺭﺳﺪ‬

‫ﺍﻟﺮﺃﺱ ﺭﺳﺪ ﻳﻌﻨﻰ ﺑﺎﻻﻯ‬ ‫ﺍﺭﺗﻔﺎﻉ ﻗﻄﺐ ﺑﻨﻮﺩ ﺩﺭﺟﻪ ﺭﺳﺪ ﻭ ﺩﺭ ﺳﻤﺖ ّ‬

‫ﺳﺮ ﺍﻳﻦ ﻗﻄﺐ ﺍﻣﺮ ﻣﺤﺴﻮﺱ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺻﻌﻮﺩ ﻧﻴﺰ ﺍﻣﺮ ﻣﺤﺴﻮﺱ‬ ‫ﺍﺳﺖ ﮐﻪ ﻫﺮ ﭼﻪ ﺭﻭ ﺑﻘﻄﺐ ﺭﻭﺩ ﻗﻄﺐ ﺑﻠﻨﺪﺗﺮ ﺷﻮﺩ ﺍﺯﻳﻦ ﺩﻭ ﺍﻣﺮ‬

‫ﻣﻌﻠﻮﻡ ﻳﮏ ﺍﻣﺮ ﻣﺠﻬﻮﻝ ﮐﺸﻒ ﮔﺮﺩﺩ ﮐﻪ ﺁﻥ ﺁﻓﺎﻕ ﻣﺎﺋﻠﻪ ﺍﺳﺖ ﻳﻌﻨﻰ‬ ‫ﮐﻴﻔﻴﺖ ﺭﺍ‬ ‫ﺍﻓﻖ ﻫﺮ ﺩﺭﺟﮥ ﺍﺭﺽ ﻏﻴﺮ ﺍﻓﻖ ﺩﺭﺟﮥ ﺩﻳﮕﺮ ﺍﺳﺖ ﺍﻳﻦ‬ ‫ّ‬

‫ﮐﺮﻭﻳﺖ ﺍﺭﺽ‬ ‫ﺍﻧﺴﺎﻥ ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﻭ ﺍﺳﺘﺪﻻﻝ ﺑﺎﻣﺮﻯ ﻣﺠﻬﻮﻝ ﮐﻪ‬ ‫ّ‬

‫ﺍﻣﺎ ﺣﻴﻮﺍﻥ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﮐﻪ ﺍﺩﺭﺍﮎ ﺍﻳﻨﺮﺍ ﺑﮑﻨﺪ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺍﺳﺖ ﻧﻤﺎﻳﺪ ّ‬

‫ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﮐﻪ ﺣﻴﻮﺍﻥ ﺍﺩﺭﺍﮎ ﺍﻳﻨﺮﺍ ﻧﻤﺎﻳﺪ ﮐﻪ ﺷﻤﺲ ﻣﺮﮐﺰ ﺍﺳﺖ‬

‫ﻣﻘﻴﺪ ﺑﺂﻥ ﺍﺳﺖ ﺍﻣﻮﺭﻯ‬ ‫ﻣﺘﺤﺮﮎ ﺣﻴﻮﺍﻥ ﺍﺳﻴﺮ‬ ‫ﻭ ﺍﺭﺽ‬ ‫ﺣﻮﺍﺱ ﺍﺳﺖ ﻭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﺼﺮﻑ ﻧﺪﺍﺭﺩ ﺍﺑﺪﴽ ﺍﺩﺭﺍﮎ‬ ‫ﺣﻮﺍﺱ ﺩﺭ ﺍﻭ‬ ‫ﺣﻮﺍﺱ ﺍﺳﺖ ﮐﻪ‬ ‫ﮐﻪ ﻣﺎﻭﺭﺍء‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺣﻮﺍﺱ ﻇﺎﻫﺮﻩ ﺣﻴﻮﺍﻥ ﺍﻋﻈﻢ ﺍﺯ‬ ‫ﻧﮑﻨﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺩﺭ ﻗﻮﻯ ﻭ‬ ‫ّ‬

‫ﻗﻮﮤ ﮐﺎﺷﻔﻪ ﺍﻯ‬ ‫ﺍﻧﺴﺎﻧﺴﺖ ‪ .‬ﭘﺲ ﺛﺎﺑﺖ ﻭ‬ ‫ّ‬ ‫ﻣﺤﻘﻖ ﺷﺪ ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﻳﮏ ّ‬ ‫ﻫﺴﺖ ﮐﻪ ﺑﺂﻥ ﻣﻤﺘﺎﺯ ﺍﺯ ﺣﻴﻮﺍﻧﺴﺖ ﻭ ﺍﻳﻦ ﺍﺳﺖ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ‪ .‬ﺳﺒﺤﺎﻥ‬

‫ﻫﻤﺘﺶ ﺑﻠﻨﺪ ﺍﺳﺖ ﻫﻤﻴﺸﻪ ﻣﻴﺨﻮﺍﻫﺪ‬ ‫ﺑﻌﻠﻮ ﺍﺳﺖ ﻭ ّ‬ ‫ﺗﻮﺟﻬﺶ ّ‬ ‫ﺍ‪ ‬ﺍﻧﺴﺎﻥ ﻫﻤﻴﺸﻪ ّ‬ ‫ﺹ ‪١٤٤‬‬ ‫ﮐﻪ ﺑﻌﺎﻟﻤﻰ ﺍﻋﻈﻢ ﺍﺯ ﺁﻥ ﻋﺎﻟﻤﻰ ﮐﻪ ﻫﺴﺖ ﺑﺮﺳﺪ ﻭ ﺑﺪﺭﺟﻪ ﺍﻯ ﻣﺎ ﻓﻮﻕ ﺩﺭﺟﻪ ﺍﻯ‬

‫ﻣﺘﺤﻴﺮﻡ‬ ‫ﻋﻠﻮﻳﺖ ﺍﺯ ﺧﺼﺎﺋﺺ ﺍﻧﺴﺎﻧﺴﺖ‬ ‫ﺣﺐ‬ ‫ﮐﻪ ﻫﺴﺖ ﺻﻌﻮﺩ ﻧﻤﺎﻳﺪ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﮐﻪ ﺑﻌﻀﻰ ﻓﻼﺳﻔﮥ ﺍﻣﺮﻳﮑﺎ ﻭ ﺍﺭﻭﭘﺎ ﭼﮕﻮﻧﻪ ﺭﺍﺿﻰ ﺷﺪﻩﺍﻧﺪ ﮐﻪ ﺧﻮﺩ ﺭﺍ‬

‫ﺗﻮﺟﻬﺶ‬ ‫ﺗﺪﻧﻰ ﺑﻌﺎﻟﻢ ﺣﻴﻮﺍﻥ ﺩﻫﻨﺪ ﻭ ّ‬ ‫ﺗﺮﻗﻰ ﻣﻌﮑﻮﺱ ﻧﻤﺎﻳﻨﺪ ﻭﺟﻮﺩ ﺑﺎﻳﺪ ّ‬ ‫ّ‬

‫ﺑﻌﻠﻮ ﺑﺎﺷﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﮔﺮ ﺑﺨﻮﺩ ﺍﻭ ﺑﮕﻮﺋﻰ ﺣﻴﻮﺍﻧﻰ ﺑﺴﻴﺎﺭ ﺩﻟﺘﻨﮓ‬ ‫ﺭﻭ ّ‬

‫ﻣﻴﺸﻮﺩ ﺑﺴﻴﺎﺭ ﺍﻭﻗﺎﺗﺶ ﺗﻠﺦ ﻣﻴﺸﻮﺩ ‪ .‬ﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ ﮐﺠﺎ ﻋﺎﻟﻢ ﺣﻴﻮﺍﻥ ﮐﺠﺎ‬ ‫ﻇﻠﻤﺎﻧﻴﺖ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﺍﻧﺴﺎﻥ ﮐﺠﺎ‬ ‫ﮐﻤﺎﻻﺕ ﺍﻧﺴﺎﻥ ﮐﺠﺎ ﺟﻬﺎﻟﺖ ﺣﻴﻮﺍﻥ ﮐﺠﺎ‬ ‫ّ‬ ‫ّ‬

‫ﺫﻟﺖ ﺣﻴﻮﺍﻥ ﮐﺠﺎ ؟ ﻳﮏ ﻃﻔﻞ ﺩﻩ ﺳﺎﻟﮥ‬ ‫ﻋﺰﺕ ﺍﻧﺴﺎﻥ ﮐﺠﺎ ّ‬ ‫ﺣﻴﻮﺍﻥ ﮐﺠﺎ ّ‬ ‫ﻣﺴﺨﺮ ﻣﻴﮑﻨﺪ ﺑﻴﮏ ﺻﺪﺍ ﻣﻴﺒﺮﺩ‬ ‫ﻋﺮﺏ ﺩﺭ ﺑﺎﺩﻳﻪ ﺩﻭﻳﺴﺖ ﺳﻴﺼﺪ ﺷﺘﺮ ﺭﺍ‬ ‫ّ‬

‫ﻣﺴﺨﺮ ﻣﻴﻨﻤﺎﻳﺪ‬ ‫ﻭ ﻣﻴﺂﻭﺭﺩ ﻓﻴﻠﻰ ﺑﺎﻳﻦ ﻋﻈﻤﺖ ﺭﺍ ﻳﮏ ﻫﻨﺪﻭﻯ ﺿﻌﻴﻒ ﭼﻨﻴﻦ‬ ‫ّ‬ ‫ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻃﺎﻋﺖ ﺣﺮﮐﺖ ﻧﻤﺎﻳﺪ ﺟﻤﻴﻊ ﺍﺷﻴﺎ ﺩﺭ ﺩﺳﺖ ﺍﻧﺴﺎﻥ‬

‫ﻣﺴﺨﺮ ﺍﺳﺖ ﻃﺒﻴﻌﺖ ﺭﺍ ﻣﻘﺎﻭﻣﺖ ﻣﻴﮑﻨﺪ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﺍﺳﻴﺮ ﻃﺒﻴﻌﺘﻨﺪ‬ ‫ّ‬

‫ﻧﻤﻴﺘﻮﺍﻧﻨﺪ ﺍﺯ ﻣﻘﺘﻀﺎﻯ ﻃﺒﻴﻌﺖ ﺟﺪﺍ ﺷﻮﻧﺪ ﻣﮕﺮ ﺍﻧﺴﺎﻥ ﮐﻪ ﻣﻘﺎﻭﻣﺖ‬

‫ﻃﺒﻴﻌﺖ ﮐﻨﺪ ﻃﺒﻴﻌﺖ ﺟﺎﺫﺏ ﻣﺮﮐﺰ ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﺑﻮﺳﺎﺋﻄﻰ ﺩﻭﺭ ﺍﺯ‬

‫ﻣﺮﮐﺰ ﻣﻴﺸﻮﺩ ﺩﺭ ﻫﻮﺍ ﭘﺮﻭﺍﺯ ﻧﻤﺎﻳﺪ ﻃﺒﻴﻌﺖ ﻣﺎﻧﻊ ﺍﻧﺴﺎﻥ ﺍﺯ ﺩﺧﻮﻝ ﺩﺭ‬

‫ﺩﺭﻳﺎﺳﺖ ﺍﻧﺴﺎﻥ ﮐﺸﺘﻰ ﺳﺎﺯﺩ ﻭ ﺩﺭ ﻗﻄﺐ ﻣﺤﻴﻂ ﺍﻋﻈﻢ ﺳﻴﺮ ﻭ ﺣﺮﮐﺖ‬

‫ﻣﺜﻼ ﺍﻧﺴﺎﻥ ﺩﺭ‬ ‫ﻣﻄﻮﻟﺴﺖ‬ ‫ﻧﻤﺎﻳﺪ ﻭ ﻗﺲ ﻋﻠﻰ ﺫﻟﮏ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﺴﻴﺎﺭ‬ ‫ً‬ ‫ّ‬ ‫ﮐﻮﻩ ﻭ ﺻﺤﺮﺍ ﮐﺸﺘﻰ ﺭﺍﻧﺪ ﻭ ﻭﻗﻮﻋﺎﺕ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺭﺍ ﺩﺭ ﻳﮏ ﻧﻘﻄﻪ‬

‫ﮐﻴﻔﻴﺎﺕ ﻣﻘﺎﻭﻣﺖ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﺩﺭﻳﺎﻯ‬ ‫ﺟﻤﻊ ﮐﻨﺪ ﺟﻤﻴﻊ ﺍﻳﻦ‬ ‫ّ‬

‫ﺫﺭﻩ ﺍﻯ ﺍﺯ ﺣﮑﻢ ﻃﺒﻴﻌﺖ ﺧﺎﺭﺝ ﺷﻮﺩ ﺁﻓﺘﺎﺏ ﺑﺎﻳﻦ‬ ‫ﺑﺎﻳﻦ ﻋﻈﻤﺖ ﻧﻤﻴﺘﻮﺍﻧﺪ ّ‬ ‫ﻋﻈﻤﺖ ﻧﺘﻮﺍﻧﺪ ﺑﻘﺪﺭ ﺳﺮ ﺳﻮﺯﻥ ﺍﺯ ﺣﮑﻢ ﻃﺒﻴﻌﺖ ﺧﺎﺭﺝ ﺷﻮﺩ ﻭ ﺍﺑﺪﴽ‬

‫ﺧﻮﺍﺹ ﻭ ﺣﺮﮐﺖ ﻭ ﻃﺒﻴﻌﺖ ﺍﻧﺴﺎﻥ ﻧﺘﻮﺍﻧﺪ ‪‬‬ ‫ﺍﺩﺭﺍﮎ ﺷﺆﻭﻥ ﻭ ﺍﺣﻮﺍﻝ ﻭ‬ ‫ّ‬

‫ﻗﻮﺗﻴﺴﺖ ﮐﻪ ﻣﺤﻴﻂ ﺑﺮ ﻫﻤﮥ‬ ‫ﭘﺲ ﺩﺭ ﺍﻳﻦ ﺟﺴﻢ ﺑﺎﻳﻦ ﺻﻐﻴﺮﻯ ﺍﻧﺴﺎﻥ ﭼﻪ ّ‬ ‫ﻗﻮﮤ ﻗﺎﻫﺮﻩ ﺍﻳﺴﺖ ﮐﻪ ﺟﻤﻴﻊ ﺍﺷﻴﺎ ﻣﻘﻬﻮﺭ ﺍﻭ ﻣﻴﺸﻮﻧﺪ ؟‬ ‫ﺍﻳﻨﻬﺎﺳﺖ ﺍﻳﻦ ﭼﻪ ّ‬

‫ﻳﮏ ﭼﻴﺰﻯ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻓﻴﻠﺴﻮﻓﻬﺎﻯ ﺟﺪﻳﺪ ﻣﻴﮕﻮﻳﻨﺪ‬ ‫ﺹ ‪١٤٥‬‬ ‫ﮐﻪ ﻣﺎ ﺍﺑﺪﴽ ﺩﺭ ﺍﻧﺴﺎﻥ ﺭﻭﺣﻰ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻴﻨﻤﺎﺋﻴﻢ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺧﻔﺎﻳﺎﻯ‬ ‫ﻗﻮﻩ ﺍﻯ ﮐﻪ‬ ‫ﻗﻮﮤ‬ ‫ﻣﻌﻨﻮﻳﻪ ﺍﺣﺴﺎﺱ ﻧﻤﻴﮑﻨﻴﻢ ‪ .‬ﻳﮏ ّ‬ ‫ّ‬ ‫ﺗﺤﺮﻯ ﻣﻴﻨﻤﺎﺋﻴﻢ ﻳﮏ ّ‬ ‫ﺟﺴﺪ ﺍﻧﺴﺎﻥ ّ‬ ‫ﻬﻴﻮﻥ ﺩﺭ ﺟﻮﺍﺏ ﮔﻮﻳﻨﺪ ﺭﻭﺡ‬ ‫ﻣﺤﺴﻮﺱ ﻧﻴﺴﺖ ﭼﮕﻮﻧﻪ‬ ‫ﺗﺼﻮﺭ ﺁﻥ ﻧﻤﺎﺋﻴﻢ ؟ ﺍﻟ ّ‬ ‫ّ‬

‫ﺣﻴﻮﺍﻥ ﻧﻴﺰ ﻣﺤﺴﻮﺱ ﻧﮕﺮﺩﺩ ﻭ ﺑﺎﻳﻦ ﻗﻮﺍﻯ ﺟﺴﻤﺎﻧﻴّﻪ ﺍﺩﺭﺍﮎ ﻧﺸﻮﺩ ﺑﭽﻪ‬ ‫ﺍﺳﺘﺪﻻﻝ ﺑﺮ ﻭﺟﻮﺩ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻧﻤﺎﺋﻴﻢ ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﺍﺯ ﺁﺛﺎﺭ‬

‫ﻗﻮﻩ ﺍﻯ ﮐﻪ ﺩﺭ ﻧﺒﺎﺕ ﻧﻴﺴﺖ‬ ‫ﺍﺳﺘﺪﻻﻝ ﺑﺮ ﺁﻥ ﮐﻨﻰ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺣﻴﻮﺍﻥ ّ‬

‫ﺣﺴﺎﺳﻪ ﺍﺳﺖ ﻳﻌﻨﻰ ﺑﻴﻨﺎﺳﺖ ﺷﻨﻮﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﻗﻮﺍﻯ‬ ‫ﻗﻮﮤ ّ‬ ‫ﻫﺴﺖ ﺁﻥ ّ‬

‫ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﻨﻬﺎ ﺍﺳﺘﺪﻻﻝ ﮐﻨﻰ ﮐﻪ ﻳﮏ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻫﺴﺖ ‪ .‬ﺑﻬﻤﻴﻦ ﻗﺴﻢ‬ ‫ﺍﺯ ﺁﻥ ﺩﻻﺋﻞ ﻭ ﺁﺛﺎﺭ ﻣﺬﮐﻮﺭﻩ ﺍﺳﺘﺪﻻﻝ ﮐﻦ ﮐﻪ ﻳﮏ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ‬

‫ﻫﺴﺖ ‪ .‬ﭘﺲ ﺩﺭ ﺍﻳﻦ ﺣﻴﻮﺍﻥ ﭼﻮﻥ ﺁﺛﺎﺭﻯ ﻫﺴﺖ ﮐﻪ ﺩﺭ ﻧﺒﺎﺕ ﻧﻴﺴﺖ‬

‫ﺣﺴﻴﻪ ﺍﺯ ﺧﺼﺎﺋﺺ ﺭﻭﺡ ﺣﻴﻮﺍﻧﺴﺖ ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﮔﻮﺋﻰ ﮐﻪ ﺍﻳﻦ ﻗﻮﺍﻯ ّ ّ‬ ‫ﺩﺭ ﺍﻧﺴﺎﻥ ﺁﺛﺎﺭ ﻭ ﻗﻮﻯ ﻭ ﮐﻤﺎﻻﺗﻰ ﺑﻴﻨﻰ ﮐﻪ ﺩﺭ ﺣﻴﻮﺍﻥ ﻣﻮﺟﻮﺩ ﻧﻴﺴﺖ‬

‫ﻗﻮﻩ ﺍﻯ ﻫﺴﺖ ﮐﻪ ﺣﻴﻮﺍﻥ ﺍﺯ ﺁﻥ‬ ‫ﭘﺲ ﺍﺳﺘﺪﻻﻝ ﮐﻦ ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﻳﮏ ّ‬

‫ﻣﺤﺮﻭﻡ ﺍﺳﺖ ‪ .‬ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻫﺮ ﺷﻰء ﻏﻴﺮ ﻣﺤﺴﻮﺱ ﺭﺍ ﺍﻧﮑﺎﺭ ﮐﻨﻴﻢ ﺣﻘﺎﺋﻖ‬

‫ﺍﺛﻴﺮﻳﻪ ﻣﺤﺴﻮﺱ ﻧﻴﺴﺖ‬ ‫ﻣﺎﺩﮤ‬ ‫ﻣﺴﻠﻤﺔ ﺍﻟﻮﺟﻮﺩ ﺭﺍ ﺑﺎﻳﺪ ﺍﻧﮑﺎﺭ ﻧﻤﺎﺋﻴﻢ ‪.‬‬ ‫ّ‬ ‫ً‬ ‫ّ‬ ‫ﻣﺜﻼ ّ‬ ‫ﻗﻮﮤ ﺟﺎﺫﺑﻪ ﻣﺤﺴﻮﺱ ﻧﻴﺴﺖ ﻭ ﺣﺎﻝ‬ ‫ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ‬ ‫ّ‬ ‫ﻣﺤﻘﻖ ﺍﻟﻮﺟﻮﺩ ﺍﺳﺖ ّ‬

‫ﻣﺤﻘﻖ ﺍﻟﻮﺟﻮﺩ ﺍﺳﺖ ﺍﺯ ﭼﻪ ﺣﮑﻢ ﺑﺮ ﻭﺟﻮﺩ ﺍﻳﻨﻬﺎ ﻣﻴﮑﻨﻴﻢ ﺍﺯ ﺁﺛﺎﺭﺷﺎﻥ‬ ‫ﺁﻧﮑﻪ‬ ‫ّ‬

‫ﺗﻤﻮﺟﺎﺕ ﺍﺳﺘﺪﻻﻝ‬ ‫ﻣﺎﺩﮤ‬ ‫ً‬ ‫ﺍﺛﻴﺮﻳﻪ ﺍﺳﺖ ﺍﺯﻳﻦ ّ‬ ‫ّ‬ ‫ﺗﻤﻮﺟﺎﺕ ﺁﻥ ّ‬ ‫ﻣﺜﻼ ﺍﻳﻦ ﻧﻮﺭ ّ‬ ‫ﺑﺮ ﻭﺟﻮﺩ ﺍﻭ ﮐﻨﻴﻢ ‪.‬‬

‫‪ - ٤٩‬ﻣﻂ‬

‫ﺗﺮﻗﻰ ﮐﺎﺋﻨﺎﺕ‬ ‫ﻣﺴﺄﻟﮥ ﻧﺸﻮ ﻭ ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﺗﺮﻗﻰ ﮐﺎﺋﻨﺎﺕ ﮐﻪ ﺭﺃﻯ ﺑﻌﻀﻰ ﺍﺯ ﻓﻼﺳﻔﮥ ﺍﺭﻭﭖ‬ ‫ﺩﺭ ﻣﺴﺄﻟﮥ ﻧﺸﻮ ﻭ ّ‬ ‫ﺍﺳﺖ ﭼﻪ ﻣﻴﮕﻮﺋﻴﺪ ؟‬ ‫ﺹ ‪١٤٦‬‬ ‫ﺟﻮﺍﺏ‬ ‫ﻣﺠﺪﺩﴽ ﻧﻴﺰ ﺻﺤﺒﺘﻰ ﻣﻴﺸﻮﺩ ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺭﻭﺯﻯ ﺩﻳﮕﺮ ﻣﺬﺍﮐﺮﻩ ﺷﺪ ﺑﺎﺯ‬ ‫ّ‬

‫ﺧﻼﺻﮥ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﻣﻨﺘﻬﻰ ﺑﺎﺻﺎﻟﺖ ﻧﻮﻉ ﻭ ﻋﺪﻡ ﺁﻥ ﻣﻴﮕﺮﺩﺩ ﻳﻌﻨﻰ‬ ‫ﻧﻮﻋّﻴﺖ ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﺻﻞ ﺍﺳﺎﺱ ﺑﻮﺩﻩ ﺍﺳﺖ ﻳﺎ ﺁﻧﮑﻪ ﺑﻌﺪ ﺍﺯ ﺣﻴﻮﺍﻥ‬

‫ﺗﺮﻗﻰ‬ ‫ﻣﺘﻔﺮﻉ ﮔﺸﺘﻪ ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﻓﻼﺳﻔﮥ ﺍﺭﻭﭘﺎ ﺑﺮ ﺁﻧﻨﺪ ﮐﻪ ﻧﻮﻉ ﺭﺍ ﻧﺸﻮ ﻭ ّ‬ ‫ّ‬ ‫ﺍﺩﻟﻪ ﮐﻪ ﺑﺮ ﺍﻳﻦ‬ ‫ﺑﻠﮑﻪ ﺗﺒﺪﻳﻞ ﻭ ﺗﻐﻴﻴﺮ ﻧﻴﺰ ﻣﻤﮑﻦ ﺍﺳﺖ ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﮥ ّ‬

‫ﺍﻻﺭﺽ ﻭ‬ ‫ﻣﺪﻋﻰ ﺍﻗﺎﻣﻪ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﻮﺍﺳﻄﮥ ﻋﻠﻢ ﻃﺒﻘﺎﺕ ٔ‬ ‫ّ‬

‫ﺗﺪﻗﻴﻖ ﻭ ﺗﺤﻘﻴﻖ ﺩﺭ ﺁﻥ ﺑﺮ ﻣﺎ ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﮔﺸﺘﻪ ﺳﺒﻘﺖ ﻭﺟﻮﺩ‬ ‫ﻧﺒﺎﺕ ﺑﺮ ﺣﻴﻮﺍﻥ ﻭ ﺳﺒﻘﺖ ﻭﺟﻮﺩ ﺣﻴﻮﺍﻥ ﺑﺮ ﺍﻧﺴﺎﻥ ﻭ ﺑﺮ ﺁﻧﻨﺪ ﮐﻪ‬

‫ﺟﻨﺲ ﻧﺒﺎﺕ ﻭ ﺣﻴﻮﺍﻥ ﻫﺮ ﺩﻭ ﺗﻐﻴﻴﺮ ﮐﺮﺩﻩ ﺯﻳﺮﺍ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﻃﺒﻘﺎﺕ‬ ‫ﺍﻻﻥ ﻣﻔﻘﻮﺩ ﮔﺮﺩﻳﺪﻩ ﻳﻌﻨﻰ‬ ‫ﺍﺭﺽ ﻧﺒﺎﺗﻬﺎ ﮐﺸﻒ ﺷﺪﻩ ﮐﻪ ﺩﺭ ﻗﺪﻳﻢ ﺑﻮﺩﻩ ﻭ ٓ‬

‫ﺗﺒﺪﻝ ﻳﺎﻓﺘﻪ ﻟﻬﺬﺍ ﺗﺒﺪﻳﻞ‬ ‫ﺗﺮﻗﻰ ﻧﻤﻮﺩﻩ ﻭ ﻗﻮﻳﺘﺮ ﮔﺸﺘﻪ ﻭ ﺷﮑﻞ ﻭ ﻫﻴﺄﺕ ّ‬ ‫ّ‬

‫ﻧﻮﻉ ﺣﺎﺻﻞ ﮔﺸﺘﻪ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻃﺒﻘﺎﺕ ﺍﺭﺽ ﺍﻧﻮﺍﻋﻰ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ‬ ‫ﺗﺒﺪﻝ ﻧﻤﻮﺩﻩ ﺍﺯ ﺟﻤﻠﮥ ﺁﻥ ﺣﻴﻮﺍﻧﺎﺕ ﻣﺎﺭ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻭ‬ ‫ﺗﻐﻴﺮ ﻭ ّ‬ ‫ﺑﻮﺩﻩ ﮐﻪ ّ‬ ‫ﻣﺪﻝ ﺑﺮ ﺁﻧﺴﺖ ﮐﻪ ﻭﻗﺘﻰ ﻣﺎﺭ ﭘﺎ ﺩﺍﺷﺘﻪ‬ ‫ﺍﺛﺮﻯ ﻣﻮﺟﻮﺩ ﻳﻌﻨﻰ‬ ‫ﺍﻋﻀﺎﻯ‬ ‫ّ‬ ‫ّ‬

‫ﻭ ﻟﮑﻦ ﺑﻤﺮﻭﺭ ﺯﻣﺎﻥ ﺁﻥ ﻋﻀﻮ ﻣﻌﺪﻭﻡ ﮔﺸﺘﻪ ﻭ ﺁﺛﺎﺭ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ‪ .‬ﻭ‬

‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﺳﺘﺨﻮﺍﻥ ﭘﺸﺖ ﺍﻧﺴﺎﻥ ﺍﺛﺮﻯ ﻫﺴﺖ ﻭ ﺩﻻﻟﺖ ﺑﺮ ﺍﻳﻦ‬

‫ﺫﻧﺒﻰ ﺩﺍﺷﺘﻪ ﻭ ﺑﺮ ﺁﻧﻨﺪ‬ ‫ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﻣﺎﻧﻨﺪ ﺣﻴﻮﺍﻧﺎﺕ ﺳﺎﺋﺮﻩ ﻭﻗﺘﻰ َ َ‬ ‫ﮐﻪ ﺁﺛﺎﺭﺵ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﻭﻗﺘﻰ ﺁﻥ ﻋﻀﻮ ﻣﻔﻴﺪ ﺑﻮﺩﻩ ﻭﻟﻰ ﭼﻮﻥ ﺍﻧﺴﺎﻥ‬

‫ﺗﺮﻗﻰ ﻧﻤﻮﺩﻩ ﺁﻥ ﻋﻀﻮ ﺭﺍ ﻓﺎﺋﺪﻩ ﺍﻯ ﻧﻤﺎﻧﺪ ﻟﻬﺬﺍ ﺑﺘﺪﺭﻳﺞ ﻣﻌﺪﻭﻡ ﮔﺮﺩﻳﺪ ‪ .‬ﻭ ﻣﺎﺭ‬ ‫ّ‬

‫ﻧﻴﺰ ﺩﺭ ﺯﻳﺮ ﺯﻣﻴﻦ ﻣﺄﻭﻯ ﻳﺎﻓﺖ ﻭ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ ﺯﺍﺣﻔﻪ ﺷﺪ ﻣﺤﺘﺎﺝ ﺑﭙﺎ‬

‫ﻧﻤﺎﻧﺪ ﻟﻬﺬﺍ ﭘﺎ ﻣﻌﺪﻭﻡ ﺷﺪ ﻭﻟﻰ ﺍﺛﺮﺵ ﺑﺎﻗﻰ ‪ .‬ﻭ ﺍﻋﻈﻢ ﺑﺮﻫﺎﻧﺶ ﺍﻳﻨﺴﺖ‬ ‫ﺍﻻﻥ ﺑﺠﻬﺖ ﻋﺪﻡ‬ ‫ﮐﻪ ﺍﻳﻦ ﺍﺟﺰﺍء‬ ‫ﺍﺛﺮﻯ ﺩﻻﻟﺖ ﺑﺮ ﺍﻋﻀﺎ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ٓ‬ ‫ّ‬

‫ﺍﺛﺮﻯ ﺭﺍ ﺣﺎﻝ ﻫﻴﭻ ﺛﻤﺮﻯ ﻭ‬ ‫ﻓﺎﺋﺪﻩ ﺑﺘﺪﺭﻳﺞ ﻣﻔﻘﻮﺩ ﮔﺮﺩﻳﺪﻩ ﻭ ﺁﻥ ﺍﺟﺰﺍء‬ ‫ّ‬ ‫ﺣﮑﻤﺘﻰ ﻧﻪ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﻋﻀﺎء ﮐﺎﻣﻠﮥ ﻻﺯﻣﻪ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﻭ ﺍﺟﺰﺍﻯ ﻏﻴﺮ‬

‫ﺹ ‪١٤٧‬‬ ‫ﻻﺯﻣﻪ ﺍﺯ ﺗﻐﻴﻴﺮ ﻧﻮﻉ ﺑﺘﺪﺭﻳﺞ ﺯﺍﺋﻞ ﮔﺮﺩﻳﺪﻩ ﻭﻟﻰ ﺍﺛﺮ ﺑﺎﻗﻰ ‪ .‬ﺟﻮﺍﺏ‬ ‫ﺗﺮﻗﻰ ﻭ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ‬ ‫ّ ً‬ ‫ﺍﻭﻻ ﺁﻧﮑﻪ ﺳﺒﻘﺖ ﺣﻴﻮﺍﻥ ﺑﺮ ﺍﻧﺴﺎﻥ ﺩﻟﻴﻞ ّ‬

‫ﻧﻮﻉ ﻧﻪ ﮐﻪ ﺍﺯ ﻋﺎﻟﻢ ﺣﻴﻮﺍﻥ ﺑﻌﺎﻟﻢ ﺍﻧﺴﺎﻥ ﺁﻣﺪﻩ ﺯﻳﺮﺍ ﻣﺎﺩﺍﻡ ﺣﺪﻭﺙ ﺍﻳﻦ‬

‫ﻣﺴﻠﻢ ﺍﺳﺖ ﺟﺎﺋﺰ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻌﺪ ﺍﺯ ﺣﻴﻮﺍﻥ‬ ‫ﺗﮑﻮﻧﺎﺕ ﻣﺨﺘﻠﻔﻪ ّ‬ ‫ّ‬

‫ﺗﮑﻮﻥ ﻳﺎﻓﺘﻪ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﻋﺎﻟﻢ ﻧﺒﺎﺕ ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﻢ ﮐﻪ ﺍﺛﻤﺎﺭ ﺍﺷﺠﺎﺭ‬ ‫ّ‬

‫ﺩﻓﻌﺔ ﻭ ﺍﺣﺪﻩ ﻭﺟﻮﺩ ﻧﻴﺎﻳﺪ ‪ .‬ﺑﻠﮑﻪ ﺑﻌﻀﻰ ﭘﻴﺶ ﺑﻌﻀﻰ ﭘﺲ‬ ‫ﮐﻞ‬ ‫ً‬ ‫ﻣﺨﺘﻠﻔﻪ ّ‬ ‫ﻣﺆﺧﺮ ﺍﻳﻦ‬ ‫ﺗﻘﺪﻡ ﺩﻟﻴﻞ ﺑﺮ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﺍﻳﻦ ﺛﻤﺮ‬ ‫ﻭﺟﻮﺩ ﻳﺎﺑﻨﺪ ﺍﻳﻦ ّ‬ ‫ّ‬

‫ﻣﻘﺪﻡ ﺷﺠﺮ ﺩﻳﮕﺮ ﺣﺎﺻﻞ ﮔﺮﺩﻳﺪﻩ ‪ ،‬ﺛﺎﻧﻴﴼ ﺍﻳﻦ ﺁﺛﺎﺭ ﺻﻐﻴﺮﻩ ﻭ‬ ‫ﺷﺠﺮ ﺍﺯ ﺛﻤﺮ ّ‬ ‫ﻣﻄﻠﻊ ﺑﺮ‬ ‫ﺍﺛﺮﻳﻪ ﺭﺍ ﺷﺎﻳﺪ ﺣﮑﻤﺘﻰ ﻋﻈﻴﻢ ﺑﺎﺷﺪ ﮐﻪ ﻫﻨﻮﺯ ﻋﻘﻮﻝ ّ‬ ‫ﺍﺟﺰﺍء ّ‬

‫ﺣﮑﻤﺖ ﺁﻥ ﻧﮕﺮﺩﻳﺪﻩﺍﻧﺪ ﻭ ﭼﻪ ﺑﺴﻴﺎﺭ ﭼﻴﺰﻫﺎ ﮐﻪ ﺩﺭ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩ ﮐﻪ‬ ‫ﺍﻻﻥ ﻏﻴﺮ ﻣﻌﻠﻮﻡ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﻋﻠﻢ ﻓﻴﺰﻳﻮﻟﻮﺟﻰ ﻳﻌﻨﻰ‬ ‫ﺣﮑﻤﺖ ﺁﻥ ﺍﻟﻰ ٓ‬

‫ﻋﻠﺖ ﺍﺧﺘﻼﻑ ﺍﻟﻮﺍﻥ‬ ‫ﻣﻌﺮﻓﺖ ﺗﺮﮐﻴﺐ ﺍﻋﻀﺎ ﻣﺬﮐﻮﺭ ﮐﻪ ﺣﮑﻤﺖ ﻭ ّ‬ ‫ﻣﺘﻨﻮﻉ ﺑﻮﺩﻥ ﺭﻧﮕﻬﺎﻯ‬ ‫ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﻣﻮﻯ ﺍﻧﺴﺎﻥ ﻭ ﻗﺮﻣﺰ ﺑﻮﺩﻥ ﻟﺒﻬﺎ ﻭ ّ‬

‫ﺍﻻﻥ ﻏﻴﺮ ﻣﻌﻠﻮﻡ ﺑﻠﮑﻪ ﻣﺨﻔﻰ ﻭ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﻣﮕﺮ ﺣﮑﻤﺖ ﺳﻴﺎﻫﻰ‬ ‫ﻃﻴﻮﺭ ﺍﻟﻰ ٓ‬ ‫ﺗﺨﻢ ﭼﺸﻢ ﺁﻥ ﻣﻌﻠﻮﻡ ﮔﺮﺩﻳﺪﻩ ﮐﻪ ﺑﺠﻬﺖ ﺟﺬﺏ ﺷﻌﺎﻉ ﺁﻓﺘﺎﺑﺴﺖ ﺯﻳﺮﺍ ﺍﮔﺮ‬ ‫ﻟﻮﻧﻰ ﺩﻳﮕﺮ ﻳﻌﻨﻰ ﺳﺎﺩﻩ ﻭ ﺳﻔﻴﺪ ﺑﻮﺩ ﺟﺬﺏ ﺷﻌﺎﻉ ﺁﻓﺘﺎﺏ ﻧﻤﻰ ﻧﻤﻮﺩ ‪.‬‬

‫ﭘﺲ ﻣﺎﺩﺍﻡ ﺣﮑﻤﺖ ﺍﻳﻦ ﺍﻣﻮﺭ ﻣﺬﮐﻮﺭﻩ ﻣﺠﻬﻮﻟﺴﺖ ﺟﺎﺋﺰ ﺍﺳﺖ ﮐﻪ ﺣﮑﻤﺖ‬

‫ﺍﺛﺮﻳﻪ ﭼﻪ ﺩﺭ ﺣﻴﻮﺍﻥ ﭼﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻏﻴﺮ ﻣﻌﻠﻮﻡ‬ ‫ﻭ ّ‬ ‫ﻋﻠﺖ ﺍﺟﺰﺍء ّ‬

‫ﺍﻟﺒﺘﻪ ﺣﮑﻤﺖ ﺩﺍﺭﺩ ﻭ ﻟﻮ ﻏﻴﺮ ﻣﻌﻠﻮﻡ ‪ ،‬ﺛﺎﻟﺜﴼ ﻓﺮﺽ ﮐﻨﻴﻢ ﮐﻪ‬ ‫ﺑﺎﺷﺪ ﻭﻟﻰ ّ‬

‫ﺣﺘﻰ ﺍﻧﺴﺎﻥ ﻋﻀﻮﻯ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺣﺎﻝ ﺯﺍﺋﻞ‬ ‫ﻭﻗﺘﻰ ﺑﻌﻀﻰ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ ّ‬ ‫ﺗﺮﻗﻰ ﻧﻮﻉ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺍﺯ‬ ‫ﮔﺸﺘﻪ ﺍﻳﻦ ﺑﺮﻫﺎﻥ ﮐﺎﻓﻰ ﺑﺮ ﺗﻐﻴﻴﺮ ﻭ ّ‬

‫ﻣﺘﻨﻮﻋﻪ‬ ‫ﺑﺪﺍﻳﺖ ﺍﻧﻌﻘﺎﺩ ﻧﻄﻔﻪ ﺗﺎ ﺑﺪﺭﺟﮥ ﺑﻠﻮﻍ ﺭﺳﺪ ﺑﻬﻴﺄﺕ ﻭ ﺍﺷﮑﺎﻝ ّ‬ ‫ﺑﮑﻠﻰ ﺳﻴﻤﺎ ﻭ ﻫﻴﺄﺕ ﻭ ﺷﮑﻞ ﻭ ﻟﻮﻥ ﺗﻐﻴﻴﺮ ﻧﻤﺎﻳﺪ ﻳﻌﻨﻰ ﺍﺯ‬ ‫ﺩﺭ ﺁﻳﺪ ّ‬

‫ﻫﻴﺄﺗﻰ ﺑﻬﻴﺄﺗﻰ ﺩﻳﮕﺮ ﻭ ﺍﺯ ﺷﮑﻠﻰ ﺑﺸﮑﻞ ﺩﻳﮕﺮ ﺗﺤﻮﻳﻞ ﺷﻮﺩ ﻣﻊ ﺫﻟﮏ ﺍﺯ‬

‫ﺑﺪﺍﻳﺖ ﺍﻧﻌﻘﺎﺩ ﻧﻄﻔﻪ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺑﻮﺩﻩ ﻳﻌﻨﻰ ﺁﻥ ﻧﻄﻔﮥ ﺍﻧﺴﺎﻥ ﺑﻮﺩﻩ ﻧﻪ‬ ‫ﺹ ‪١٤٨‬‬

‫ﻣﺜﻼ ﻓﺮﺽ ﻧﻤﺎﺋﻴﻢ ﮐﻪ‬ ‫ﺣﻴﻮﺍﻥ ﻭﻟﻰ ﻣﺨﻔﻰ ﺑﻮﺩ ﺑﻌﺪ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﺷﺪ ‪.‬‬ ‫ً‬

‫ﺗﺮﻗﻰ ﮐﺮﺩﻩ ﻭ ﺗﻐﻴﻴﺮ ﻳﺎﻓﺘﻪ‬ ‫ﻭﻗﺘﻰ ﺍﻧﺴﺎﻥ ﻣﺸﺎﺑﻬﺘﻰ ﺑﺤﻴﻮﺍﻥ ﺩﺍﺷﺘﻪ ﻭ ﺣﺎﻝ ّ‬ ‫ﺑﺮ ﻓﺮﺽ ﺗﺴﻠﻴﻢ ﺍﻳﻦ ﻗﻮﻝ ﺩﻟﻴﻞ ﺑﺮ ﺗﻐﻴﻴﺮ ﻧﻮﻉ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻣﺎﻧﻨﺪ‬

‫ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﻧﻄﻔﮥ ﺍﻧﺴﺎﻧﺴﺖ ﺗﺎ ﺑﺪﺭﺟﮥ ﺭﺷﺪ ﻭ ﮐﻤﺎﻝ ﺭﺳﺪ ﭼﻨﺎﻧﭽﻪ‬

‫ﺫﮐﺮ ﺷﺪ ‪ .‬ﻭﺍﺿﺤﺘﺮ ﮔﻮﺋﻴﻢ ﻓﺮﺽ ﻧﻤﺎﺋﻴﻢ ﻭﻗﺘﻰ ﺍﻧﺴﺎﻥ ﺑﭽﻬﺎﺭ ﺩﺳﺖ ﻭ ﭘﺎ‬ ‫ﺗﺒﺪﻝ ﻣﺎﻧﻨﺪ ﺗﻐﻴﻴﺮ‬ ‫ﺫﻧﺒﻰ ﺩﺍﺷﺖ ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﻭ ّ‬ ‫ﺣﺮﮐﺖ ﻣﻴﮑﺮﺩ ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ َ َ‬

‫ﺗﺒﺪﻝ ﺟﻨﻴﻦ ﺍﺳﺖ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﻫﺮ ﭼﻨﺪ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﺗﻐﻴﻴﺮ‬ ‫ﻭ ّ‬

‫ﺗﺎﻣﻪ ﺭﺳﻴﺪﻩ ﻭﻟﻰ ﺍﺯ ﺑﺪﺍﻳﺖ‬ ‫ﻧﻤﻮﺩﻩ ﻭ ﻧﺸﻮ ﻭ ّ‬ ‫ﺗﺮﻗﻰ ﮐﺮﺩﻩ ﺗﺎ ﺑﺎﻳﻦ ﻫﻴﺄﺕ ّ‬

‫ﻧﻮﻉ ﻣﺨﺼﻮﺹ ﺑﻮﺩﻩ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻋﺎﻟﻢ ﻧﺒﺎﺕ ﻧﻴﺰ ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﻢ ﮐﻪ‬

‫ﺗﺒﺪﻝ ﻧﮑﻨﺪ ﻭﻟﻰ ﻫﻴﺄﺕ ﻭ ﺭﻧﮓ ﻭ‬ ‫ﻧﻮﻋﻴﺖ‬ ‫ﺍﺻﻠﻴﮥ ﻓﺼﻴﻠﻪ ﺗﻐﻴﻴﺮ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺗﺮﻗﻰ ﺣﺎﺻﻞ ﺷﻮﺩ ‪ .‬ﺧﻼﺻﮥ‬ ‫ﺟﺴﺎﻣﺖ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﮐﻨﺪ ﻭ ﻳﺎ ﺧﻮﺩ ّ‬

‫ﮐﻼﻡ ﺍﻳﻨﮑﻪ ﺍﻧﺴﺎﻥ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﺍﺯ ﺷﮑﻠﻰ ﺑﺸﮑﻠﻰ ﺩﻳﮕﺮ ﻭ‬

‫ﺗﺮﻗﻰ ﻣﻴﻨﻤﺎﻳﺪ ﻣﻌﺬﻟﮏ ﺍﺯ‬ ‫ﺍﺯ ﻫﻴﺄﺗﻰ ﺑﻬﻴﺄﺗﻰ ﺩﻳﮕﺮ ﺍﻧﺘﻘﺎﻝ ﻭ ﺗﻐﻴﻴﺮ ﻭ ّ‬

‫ﺗﮑﻮﻥ ﺩﺭ‬ ‫ﺑﺪﺍﻳﺖ ﻧﻄﻔﻪ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺑﻮﺩﻩ ﺑﻬﻤﭽﻨﻴﻦ ﺍﻧﺴﺎﻥ ﺍﺯ ﺑﺪﺍﻳﺖ ّ‬

‫ﺭﺣﻢ ﻋﺎﻟﻢ ﻧﻴﺰ ﻧﻮﻉ ﻣﻤﺘﺎﺯ ﻳﻌﻨﻰ ﺍﻧﺴﺎﻥ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﻫﻴﺄﺗﻰ ﺑﻬﻴﺄﺕ ﺩﻳﮕﺮ‬ ‫ﺗﺮﻗﻰ ﺍﻋﻀﺎ ﻭ ﻧﺸﻮ ﻭ‬ ‫ﺑﺘﺪﺭﻳﺞ ﺍﻧﺘﻘﺎﻝ ﻧﻤﻮﺩﻩ ﭘﺲ ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﻫﻴﺄﺕ ﻭ ّ‬

‫ﺗﺮﻗﻰ‬ ‫ﻧﻤﺎ ﻣﺎﻧﻊ ﺍﺯ ﺍﺻﺎﻟﺖ ﻧﻮﻉ ﻧﮕﺮﺩﺩ ﺍﻳﻦ ﺑﺮ ﻓﺮﺽ ﺗﺼﺪﻳﻖ ﻧﺸﻮ ﻭ ّ‬

‫ﺍﻧﻮﺍﻉ ﺍﺳﺖ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺑﺪﺍﻳﺖ ﺩﺭ ﺍﻳﻦ ﻫﻴﺄﺕ ﻭ ﺗﺮﮐﻴﺐ‬ ‫ﻣﻌﻨﻮﻳﻪ‬ ‫ﺻﻮﺭﻳﻪ ﻭ‬ ‫ﻗﺎﺑﻠﻴﺖ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺍﮐﺘﺴﺎﺏ ﮐﻤﺎﻻﺕ‬ ‫ﮐﺎﻣﻠﻪ ﺑﻮﺩﻩ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻟﻨﻌﻤﻠﻦ ﺍﻧﺴﺎﻧﴼ ﻋﻠﻰ ﺻﻮﺭﺗﻨﺎ ﻭ ﻣﺜﺎﻟﻨﺎ ﮔﺸﺘﻪ ﻧﻬﺎﻳﺘﺶ‬ ‫ﺩﺍﺷﺘﻪ ﻭ ﻣﻈﻬﺮ‬ ‫ّ‬

‫ﻣﺪﻧﻴﺖ ﺳﺒﺐ‬ ‫ﺍﻳﻨﺴﺖ ﮐﻪ ﺧﻮﺷﺘﺮ ﻭ ﻇﺮﻳﻔﺘﺮ ﻭ ﺧﻮﺷﮕﻞﺗﺮ ﮔﺮﺩﻳﺪﻩ ﻭ‬ ‫ّ‬

‫ﺷﺪﻩ ﮐﻪ ﺍﺯ ﺣﺎﻟﺖ ﺟﻨﮕﻠﻰ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ ﻣﺎﻧﻨﺪ ﺍﺛﻤﺎﺭ ﺟﻨﮕﻠﻰ ﮐﻪ ﺑﻮﺍﺳﻄﮥ‬ ‫ﺑﺎﻏﺒﺎﻧﻰ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ ﻭ ﺧﻮﺷﺘﺮ ﻭ ﺷﻴﺮﻳﻦﺗﺮ ﮔﺮﺩﻧﺪ ﻭ ﻃﺮﺍﻭﺕ ﻭ‬

‫ﻟﻄﺎﻓﺖ ﺑﻴﺸﺘﺮ ﻳﺎﺑﻨﺪ ﻭ ﺑﺎﻏﺒﺎﻥ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ‪.‬‬ ‫ﺹ ‪١٤٩‬‬ ‫‪ - ٥٠‬ﻥ‬

‫ﻬﻴﻪ ﺩﺭ ﺍﺻﻞ ﻭ ﻣﺒﺪﺃ ﺍﻧﺴﺎﻥ‬ ‫ﺑﺮﺍﻫﻴﻦ ﺍﻟ ّ‬

‫ﺍﺩﻟﻪ ﻫﺎﻯ ﻋﻘﻠﻰ ﺑﻮﺩ‬ ‫ﺍﻳﻦ ﺩﻻﺋﻞ ﮐﻪ ﺑﺮ‬ ‫ﺍﺻﻠﻴﺖ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺍﻗﺎﻣﻪ ﻧﻤﻮﺩﻳﻢ ّ‬ ‫ّ‬

‫ﺍﺩﻟﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﮔﻮﺋﻴﻢ ﻭ ﺍﺻﻞ ﺩﻟﻴﻞ ﺁﻧﺴﺖ ﺑﺠﻬﺖ ﺍﻳﻨﮑﻪ ﺍﺛﺒﺎﺕ‬ ‫ﺣﺎﻝ ّ‬

‫ﻋﻘﻠﻴﻪ ﺛﺎﺑﺖ ﺷﺪ ﮐﻪ‬ ‫ﺑﺎﺩﻟﮥ‬ ‫ﺑﺎﺩﻟﮥ‬ ‫ﻋﻘﻠﻴﻪ ﮐﺮﺩﻳﻢ ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬ ‫ﺍﻟﻮﻫﻴﺖ ﺭﺍ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻧﻮﻋﻴﺘﺶ ﺍﺯ ﻗﺪﻳﻤﺴﺖ ﺣﺎﻝ‬ ‫ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﺻﻞ ﻭ ﺍﺳﺎﺱ ﺍﻧﺴﺎﻥ ﺑﻮﺩﻩ ﻭ‬ ‫ّ‬

‫ﺑﺮﻫﺎﻥ ﺍﻟﻬﻰ ﺍﻗﺎﻣﻪ ﮐﻨﻴﻢ ﮐﻪ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ﻳﻌﻨﻰ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻻﺯﻡ‬

‫ﺍﻣﺎ ﺍﻳﻦ‬ ‫ﺍﻟﻮﺟﻮﺩ ﺍﺳﺖ ﺑﺪﻭﻥ ﺍﻧﺴﺎﻥ ﮐﻤﺎﻻﺕ‬ ‫ﺭﺑﻮﺑﻴﺖ ﺟﻠﻮﻩ ﻧﻨﻤﺎﻳﺪ ‪ّ .‬‬ ‫ّ‬

‫ﺑﮑﺮﺍﺕ‬ ‫ﻬﻴﻪ ﺍﺳﺖ ﻧﻪ ﺩﻻﺋﻞ‬ ‫ﻋﻘﻠﻴﻪ ﻭ ﭼﻮﻥ ﺑﺪﻻﺋﻞ ﻭ ﺑﺮﺍﻫﻴﻦ ّ‬ ‫ّ‬ ‫ﺩﻻﺋﻞ ﺍﻟ ّ‬

‫ﺛﺎﺑﺖ ﺷﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﺷﺮﻑ ﻣﻤﮑﻨﺎﺕ ﺍﺳﺖ ﻭ ﺟﺎﻣﻊ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ ﻭ ﺟﻤﻴﻊ‬

‫ﺍﻟﻮﻫﻴﺖ‬ ‫ﺗﺠﻠﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ﻳﻌﻨﻰ ﺁﺛﺎﺭ‬ ‫ﮐﺎﺋﻨﺎﺕ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﺟﻠﻮﻩ ﮔﺎﻩ ّ‬ ‫ّ‬

‫ﻬﻴﻪ ﺩﺭ ﺣﻘﺎﻳﻖ ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﻇﺎﻫﺮ ﺍﺳﺖ ﻣﺜﻞ ﺍﻳﻨﮑﻪ‬ ‫ﺍﻟ ّ‬ ‫ﺍﺷﻌﮥ ﺷﻤﺲ ﺍﺳﺖ ﻳﻌﻨﻰ ﻧﻮﺭ ﻭ ﺣﺮﺍﺭﺕ ﻭ‬ ‫ٓ‬ ‫ﺍﻻﻥ ﮐﺮﮤ ﺍﺭﺽ ﺟﻠﻮﻩ ﮔﺎﻩ ّ‬

‫ﺫﺭﺍﺕ ﮐﺮﮤ ﺍﺭﺽ ﻇﺎﻫﺮ ﻭ ﻋﻴﺎﻧﺴﺖ ﺑﻬﻤﭽﻨﻴﻦ‬ ‫ﺗﺄﺛﻴﺮ ﺁﻓﺘﺎﺏ ﺩﺭ ﺟﻤﻴﻊ ّ‬

‫ﻋﻤﻮﻣﻴﻪ ﺩﺭ ﺍﻳﻦ ﻓﻀﺎﻯ ﻧﺎﻣﺘﻨﺎﻫﻰ ﻫﺮ ﻳﮏ ﺣﮑﺎﻳﺖ ﻭ‬ ‫ﺫﺭﺍﺕ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻬﻴﻪ ﮐﻨﻨﺪ ﻭ ﭼﻴﺰﻯ ﻣﺤﺮﻭﻡ ﻧﻴﺴﺖ ﻳﺎ ﺁﻳﺖ‬ ‫ﺩﻻﻟﺖ ﺍﺯ ﮐﻤﺎﻟﻰ ﺍﺯ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﺣﻖ ﻣﻴﮑﻨﺪ ﻳﺎ ﺁﻳﺖ ﻗﺪﺭﺕ‬ ‫ﺣﻖ ﺍﺳﺖ ﻳﻌﻨﻰ ﺩﻻﻟﺖ ﺑﺮ ﺭﺣﻤﺖ ّ‬ ‫ﺭﺣﻤﺖ ّ‬ ‫ﺣﻖ ﺍﺳﺖ ﻳﺎ ﺁﻳﺖ‬ ‫ّ‬ ‫ﺣﻖ ﺍﺳﺖ ﻳﺎ ﺁﻳﺖ ﻋﺪﻝ ّ‬ ‫ﺣﻘﺴﺖ ﻳﺎ ﺁﻳﺖ ﻋﻈﻤﺖ ّ‬

‫ﺣﻖ ﺍﺳﺖ ﻳﺎ‬ ‫ﺣﻖ ﺍﺳﺖ ﮐﻪ ﭘﺮﻭﺭﺵ ﻣﻴﺪﻫﺪ ﻳﺎ ﺁﻳﺖ ﮐﺮﻡ ّ‬ ‫ﺭﺑﺎﻧﻴﺖ ّ‬ ‫ّ ّ‬

‫ﺣﻖ ﺍﺳﺖ‬ ‫ﺁﻳﺖ ﺑﺼﺮ ّ‬ ‫ﺣﻖ ﺍﺳﺖ ﻳﺎ ﺁﻳﺖ ﻋﻠﻢ ّ‬ ‫ﺣﻘﺴﺖ ﻳﺎ ﺁﻳﺖ ﺳﻤﻊ ّ‬

‫ﻻﺑﺪ‬ ‫ﺣﻖ ﺍﺳﺖ ﻭ ﻗﺲ ﻋﻠﻰ ﺫﻟﮏ ‪ .‬ﻣﺮﺍﺩ ﺍﻳﻨﺴﺖ ﮐﻪ‬ ‫ّ‬ ‫ﻳﺎ ﺁﻳﺖ ﻧﻌﻤﺖ ّ‬

‫ﺗﺠﻠﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ﻳﻌﻨﻰ ﮐﻤﺎﻻﺕ ﺍﻟﻬﻰ‬ ‫ﻫﺮ ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﺟﻠﻮﻩ ﮔﺎﻩ ّ‬

‫ﺗﺠﻠﻰ ﮐﺮﺩﻩ ﺍﺳﺖ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺁﻓﺘﺎﺏ ﺩﺭ ﺍﻳﻦ‬ ‫ﺩﺭ ﻭﻯ ﻇﺎﻫﺮ ﺍﺳﺖ ﻭ ّ‬

‫ﺻﺤﺮﺍ ﺩﺭ ﺍﻳﻦ ﺩﺭﻳﺎ ﺩﺭ ﺍﻳﻦ ﺍﺷﺠﺎﺭ ﺩﺭ ﺍﻳﻦ ﺍﺛﻤﺎﺭ ﺩﺭ ﺍﻳﻦ ﺍﺯﻫﺎﺭ ﺩﺭ‬ ‫ﺹ ‪١٥٠‬‬

‫ﮐﻞ ﺍﺷﻴﺎء‬ ‫ﺍﻣﺎ ﻋﺎﻟﻢ ﮐﺎﺋﻨﺎﺕ ﻳﻌﻨﻰ ﻫﺮ ﮐﺎﺋﻨﻰ ﺍﺯ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺭﺿﻴﻪ ﺟﻠﻮﻩ ﮐﺮﺩﻩ ‪ّ .‬‬

‫ﺍﻣﺎ ﺣﻘﻴﻘﺖ‬ ‫ﻣﻮﺟﻮﺩﺍﺕ ﺍﺯ ﻳﮏ ﺍﺳﻤﻰ ﺍﺯ ﺍﺳﻤﺎء ﺍﻟﻬﻰ ﺣﮑﺎﻳﺖ ﮐﻨﺪ ّ‬

‫ﺗﺠﻠﻰ ﺟﻤﻴﻊ‬ ‫ﮐﻠﻴﻪ ﺍﺳﺖ ﺟﻠﻮﻩ ﮔﺎﻩ ّ‬ ‫ﺎﻧﻴﻪ ﺣﻘﻴﻘﺖ ﺟﺎﻣﻌﻪ ﺍﺳﺖ ﺣﻘﻴﻘﺖ ّ ّ‬ ‫ﺍﻧﺴ ّ‬ ‫ﺣﻖ‬ ‫ﻬﻴﻪ ﺍﺳﺖ ﻳﻌﻨﻰ ﻫﺮ ﺍﺳﻢ ﻭ ﺻﻔﺘﻰ ﻫﺮ ﮐﻤﺎﻟﻰ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ ّ‬ ‫ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﺛﺎﺑﺖ ﻣﻴﮑﻨﻴﻢ ﻳﮏ ﺁﻳﺘﻰ ﺍﺯ ﺁﻥ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺍﮔﺮ ﺁﻥ ﺩﺭ‬ ‫ﺗﺼﻮﺭ ﺁﻥ ﮐﻤﺎﻝ ﺭﺍ ﻧﻤﻴﺘﻮﺍﻧﺴﺖ ﮐﺮﺩ ﻭ‬ ‫ﺍﻧﺴﺎﻥ ﻣﻮﺟﻮﺩ ﻧﺒﻮﺩ ﺍﻧﺴﺎﻥ‬ ‫ّ‬

‫ﻼ ﻣﻴﮕﻮﺋﻴﻢ ﮐﻪ ﺧﺪﺍ ﺑﺼﻴﺮ ﺍﺳﺖ ﺍﻳﻦ ﭼﺸﻢ‬ ‫ﺍﺩﺭﺍﮎ ﻧﻤﻴﺘﻮﺍﻧﺴﺖ ﻧﻤﻮﺩ ‪ .‬ﻣﺜ ً‬ ‫ﺗﺼﻮﺭ‬ ‫ﺁﻳﺖ ﺑﺼﺮ ﺍﻭﺳﺖ ﺍﮔﺮ ﺍﻳﻦ ﺑﺼﺮ ﺩﺭ ﺍﻧﺴﺎﻥ ﻧﺒﻮﺩﻩ ﭼﮕﻮﻧﻪ‬ ‫ّ‬

‫ﺗﺼﻮﺭ ﺑﺼﺮ‬ ‫ﺑﺼﻴﺮﻯ ﺍﻟﻬﻰ ﻣﻴﻨﻤﻮﺩﻳﻢ ﺯﻳﺮﺍ ﺍﮐﻤﻪ ﻳﻌﻨﻰ ﮐﻮﺭ ﻣﺎﺩﺭ ﺯﺍﺩ‬ ‫ّ‬

‫ﺗﺼﻮﺭ‬ ‫ﺗﺼﻮﺭ ﺳﻤﻊ ﻧﺘﻮﺍﻧﺪ ﻭ ﻣﺮﺩﻩ‬ ‫ﻧﺘﻮﺍﻧﺪ ﻭ ﺍﺻّﻢ ﻳﻌﻨﻰ ﮐﺮ ﻣﺎﺩﺭ ﺯﺍﺩ‬ ‫ّ‬ ‫ّ‬

‫ﺗﺠﻠﻰ‬ ‫ﻬﻴﻪ ﮐﻪ‬ ‫ﺣﻴﺎﺕ ﻧﺘﻮﺍﻧﺪ ﻟﻬﺬﺍ‬ ‫ﻣﺴﺘﺠﻤﻌﻴﺖ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺗﺴﺖ ّ‬ ‫ّ‬ ‫ﺭﺑﻮﺑﻴﺖ ﺍﻟ ّ‬ ‫ّ‬

‫ﺍﺣﺪﻳﺖ ﻣﺴﺘﺠﻤﻊ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺗﺴﺖ‬ ‫ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻧﻰ ﮐﺮﺩﻩ ﻳﻌﻨﻰ ﺫﺍﺕ‬ ‫ّ‬

‫ﺍﻧﺴﺎﻧﻴﻪ ﮐﺮﺩﻩ ﻳﻌﻨﻰ ﺷﻤﺲ ﺣﻘﻴﻘﺖ‬ ‫ﺗﺠﻠﻰ ﺑﺮ ﺣﻘﻴﻘﺖ‬ ‫ﻭ ﺍﺯ ﺍﻳﻦ ﻣﻘﺎﻡ ﻳﮏ ّ‬ ‫ّ‬ ‫ﺗﺎﻣﻪ ﺍﻯ ﻣﻘﺎﺑﻞ‬ ‫ﺍﺷﺮﺍﻕ ﺩﺭ ﺍﻳﻦ ﺁﺋﻴﻨﻪ ﻧﻤﻮﺩﻩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﻣﺮﺁﺕ ّ‬

‫ﻬﻴﻪ ﺩﺭ ﺣﻘﻴﻘﺖ‬ ‫ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﻭ ﺟﻠﻮﻩ ﮔﺎﻩ ﺍﻭﺳﺖ ّ‬ ‫ﺗﺠﻠﻰ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬ ‫ﺍﻧﺴﺎﻥ ﻇﺎﻫﺮ ﺍﺳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺧﻠﻴﻔﺔ ﺍ‪ ‬ﺍﺳﺖ ﺭﺳﻮﻝ ﺍ‪ ‬ﺍﺳﺖ ‪ .‬ﺍﮔﺮ‬

‫ﺍﻧﺴﺎﻥ ﻧﺒﺎﺷﺪ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻧﺘﻴﺠﻪ ﻧﺪﺍﺭﺩ ﭼﻪ ﮐﻪ ﻣﻘﺼﺪ ﺍﺯ ﻭﺟﻮﺩ ﻇﻬﻮﺭ‬ ‫ﻬﻴﻪ ﺍﺳﺖ ﻟﻬﺬﺍ ﻧﻤﻴﺸﻮﺩ ﮐﻪ ﺑﮕﻮﺋﻴﻢ ﮐﻪ ﻭﻗﺘﻰ ﺑﻮﺩﻩ ﮐﻪ ﺍﻧﺴﺎﻥ‬ ‫ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﻣﻈﻬﺮﻳﺖ‬ ‫ﺍﺭﺿﻴﻪ ﻧﺒﻮﺩﻩ ﻭﻟﻰ ﺍﻳﻦ‬ ‫ﻧﺒﻮﺩﻩ ﻣﻨﺘﻬﻰ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﮐﺮﮤ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻭﻝ ﺍﻟﻰ ﺁﺧﺮ ﻻ ﺁﺧﺮ ﺑﻮﺩﻩ ﻭ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﮐﻪ ﮔﻮﺋﻴﻢ‬ ‫ﺍﻭﻝ ﻻ ّ‬ ‫ﮐﺎﻣﻠﻪ ﺍﺯ ّ‬

‫ﻣﻘﺼﺪ ﻫﺮ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ ﻣﻘﺼﺪ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻠﺴﺖ ﺯﻳﺮﺍ ﺍﺷﺮﻑ ﻋﻀﻮﻯ‬

‫ﺩﺭ ﺷﺠﺮﻩ ﺛﻤﺮﻩ ﺍﺳﺖ ﻭ ﻣﻘﺼﺪ ﺍﺻﻠﻰ ﺍﻭﺳﺖ ﺍﮔﺮ ﺷﺠﺮ ﺛﻤﺮﻩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‬

‫ﺗﺼﻮﺭ ﺍﻳﻨﺮﺍ ﮐﺮﺩ ﮐﻪ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﭼﻪ ﻋﻠﻮﻯ ﻭ ﭼﻪ‬ ‫ﻣﻬﻤﻠﺴﺖ ﻟﻬﺬﺍ ﻧﻤﻴﺸﻮﺩ‬ ‫ّ‬ ‫ﺳﻔﻠﻰ ﺑﺨﺮ ﻭ ﮔﺎﻭ ﻭ ﻣﻮﺵ ﻭ ﮔﺮﺑﻪ ﻣﻌﻤﻮﺭ ﺑﻮﺩ ﻭ ﺍﺯ ﺍﻧﺴﺎﻥ ﻣﺤﺮﻭﻡ ﺍﻳﻦ‬

‫ﺣﻖ ﻭﺍﺿﺢ ﺍﺳﺖ ﻣﺜﻞ ﺁﻓﺘﺎﺑﺴﺖ ‪.‬‬ ‫ﺗﺼﻮﺭ ﺑﺎﻃﻞ ﺍﺳﺖ ﻣﻬﻤﻠﺴﺖ ﺣﺮﻑ ّ‬ ‫ّ‬ ‫ﺹ ‪١٥١‬‬ ‫ﺑﻤﺎﺩﻳﻮﻥ ﻧﻤﻴﺸﻮﺩ ﺩﺭ ﺍﺑﺘﺪﺍ ﺍﻗﺎﻣﮥ ﺍﻳﻦ ﺩﻟﻴﻞ‬ ‫ﺍﻣﺎ‬ ‫ّ​ّ‬ ‫ﺍﻳﻦ ﺩﻟﻴﻞ ﺍﻟﻬﻰ ﺍﺳﺖ ّ‬

‫ﺍﻭﻝ ﺑﺎﻳﺪ ﺩﻟﻴﻞ ﻋﻘﻠﻰ ﺫﮐﺮ ﮐﺮﺩ ﺑﻌﺪ ﺩﻟﻴﻞ ﺍﻟﻬﻰ ‪.‬‬ ‫ﻧﻤﻮﺩ ّ‬ ‫‪ - ٥١‬ﻧﺎ‬

‫ﺁﻳﺎ ﺭﻭﺡ ﻭ ﻋﻘﻞ ﺩﺭﺍﻧﺴﺎﻥ ﺣﻴﻦ ﻭﻻﺩﺕ ﻇﻬﻮﺭ ﻧﻤﻮﺩﻩﺍﻧﺪ ؟‬ ‫ﺳﺆﺍﻝ‬

‫ﺁﻳﺎ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﺑﺘﺪﺍ ﻋﻘﻞ ﻭ ﺭﻭﺡ ﺩﺍﺷﺖ ﻭ ﺁﻳﺎ ﻇﻬﻮﺭ ﺁﻧﻬﺎ ﺑﻮﺍﺳﻄﮥ‬

‫ﻧﻤﻮ ﺧﻮﺩ ﺑﺂﻧﻬﺎ ﺭﺳﻴﺪ ؟‬ ‫ﻧﻤﻮ ﺗﺪﺭﻳﺠﻰ ﺍﻧﺴﺎﻥ ﺑﻮﺩ ﻳﺎ ﺍﻳﻨﮑﻪ ﺍﻧﺴﺎﻥ ﻓﻘﻂ ﺑﻌﺪ ﺍﺯ ﮐﻤﺎﻝ ّ‬ ‫ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﺗﮑﻮﻥ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﺣﻢ‬ ‫ﺗﮑﻮﻥ ﺍﻧﺴﺎﻥ ﺩﺭ ﮐﺮﮤ ﺍﺭﺽ ﻣﺎﻧﻨﺪ ّ‬ ‫ﺍﺑﺘﺪﺍﻯ ّ‬

‫ﺗﻮﻟﺪ ﺷﻮﺩ‬ ‫ﻣﺎﺩﺭ ﺍﺳﺖ ‪ .‬ﻧﻄﻔﻪ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﺑﺘﺪﺭﻳﺞ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﺎﻳﺪ ﺗﺎ ّ‬

‫ﻭ ﺑﻌﺪ ﺍﺯ ﻭﻻﺩﺕ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﺎﻳﺪ ﺗﺎ ﺑﺪﺭﺟﮥ ﺭﺷﺪ ﻭ ﺑﻠﻮﻍ ﺭﺳﺪ ‪.‬‬

‫ﻃﻔﻮﻟﻴﺖ ﺁﺛﺎﺭ ﻋﻘﻞ ﻭ ﺭﻭﺡ ﺍﺯ ﺍﻧﺴﺎﻥ ﻇﺎﻫﺮ ﺍﺳﺖ ﻭ ﻟﮑﻦ‬ ‫ﻫﺮ ﭼﻨﺪ ﺩﺭ‬ ‫ّ‬

‫ﺩﺭ ﺭﺗﺒﮥ ﮐﻤﺎﻝ ﻧﻴﺴﺖ ﻧﺎﻗﺺ ﺍﺳﺖ ﭼﻮﻥ ﺑﺒﻠﻮﻍ ﺭﺳﺪ ﻋﻘﻞ ﻭ ﺭﻭﺡ‬

‫ﺗﮑﻮﻥ ﺍﻧﺴﺎﻥ ﺩﺭ‬ ‫ﺑﻨﻬﺎﻳﺖ ﮐﻤﺎﻝ ﻇﺎﻫﺮ ﻭ ﺑﺎﻫﺮ ﮔﺮﺩﺩ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ّ‬

‫ﺗﺮﻗﻰ ﺩﺭ ﻣﺮﺍﺗﺐ‬ ‫ﺭﺣﻢ ﻋﺎﻟﻢ ﺩﺭ ﺑﺪﺍﻳﺖ ﻣﺎﻧﻨﺪ ﻧﻄﻔﻪ ﺑﻮﺩ ﺑﻌﺪ ﺑﺘﺪﺭﻳﺞ ّ‬

‫ﮐﺮﺩ ﻭ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﻮﺩﻩ ﺗﺎ ﺑﺮﺗﺒﮥ ﺑﻠﻮﻍ ﺭﺳﻴﺪﻩ ﺩﺭ ﺭﺗﺒﮥ ﺑﻠﻮﻍ ﻋﻘﻞ ﻭ‬

‫ﺭﻭﺡ ﺩﺭ ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ ﺩﺭ ﺍﻧﺴﺎﻥ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﮔﺸﺘﻪ ‪ .‬ﺩﺭ ﺑﺪﺍﻳﺖ‬ ‫ﺗﮑﻮﻥ ﻧﻴﺰ ﻋﻘﻞ ﻭ ﺭﻭﺡ ﻣﻮﺟﻮﺩ ﺑﻮﺩ ﻭﻟﻰ ﻣﮑﻨﻮﻥ ﺑﻮﺩ ﺑﻌﺪ ﻇﻬﻮﺭ‬ ‫ّ‬

‫ﻳﺎﻓﺖ ﺯﻳﺮﺍ ﺩﺭ ﻋﺎﻟﻢ ﺭﺣﻢ ﻧﻴﺰ ﺩﺭ ﻧﻄﻔﻪ ﻋﻘﻞ ﻭ ﺭﻭﺡ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‬

‫ﻭﻟﻰ ﻣﮑﺘﻮﻡ ﺍﺳﺖ ﺑﻌﺪ ﻇﺎﻫﺮ ﻣﻴﺸﻮﺩ ﻣﺎﻧﻨﺪ ﺩﺍﻧﻪ ﮐﻪ ﺷﺠﺮﻩ ﺩﺭ ﺁﻥ‬

‫ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﻟﻴﮑﻦ ﻣﮑﺘﻮﻡ ﻭ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﭼﻮﻥ ﺩﺍﻧﻪ ﻧﺸﻮ ﻭ ﻧﻤﺎ‬ ‫ﻧﻤﺎﻳﺪ ﺷﺠﺮﻩ ﺑﺘﻤﺎﻣﻪ ﻇﺎﻫﺮ ﺷﻮﺩ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ ﻧﺸﻮ ﻭ ﻧﻤﺎﻯ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﺑﺘﺪﺭﻳﺞ‬ ‫ﺑﻐﺘﻪ ﺷﺠﺮﻩ ﻧﻤﻴﺸﻮﺩ‬ ‫ﺍﺳﺖ ﺍﻳﻦ ﻗﺎﻧﻮﻥ ّ‬ ‫ﮐﻠﻰ ﺍﻟﻬﻰ ﻭ ﻧﻈﻢ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﺩﺍﻧﻪ ً‬

‫ﺹ ‪١٥٢‬‬

‫ﺩﻓﻌﺔ ﻭﺍﺣﺪﻩ ﺣﺠﺮ ﻧﻤﻴﺸﻮﺩ‬ ‫ﺩﻓﻌﺔ ﻭﺍﺣﺪﻩ ﺍﻧﺴﺎﻥ ﻧﻤﻴﺸﻮﺩ ﺟﻤﺎﺩ‬ ‫ﻧﻄﻔﻪ‬ ‫ً‬ ‫ً‬

‫ﺑﺤﺪ ﮐﻤﺎﻝ ﻣﻴﺮﺳﻨﺪ ‪ .‬ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﭼﻪ‬ ‫ﺑﻠﮑﻪ ﺑﺘﺪﺭﻳﺞ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻣﻴﮑﻨﻨﺪ ﻭ‬ ‫ّ‬ ‫ﺍﻭﻝ ﺗﻤﺎﻡ ﻭ ﮐﺎﻣﻞ ﺧﻠﻖ ﺷﺪﻩ ﺍﺳﺖ‬ ‫ﮐﻠﻴﺎﺕ ﻭ ﭼﻪ ﺍﺯ‬ ‫ﺟﺰﺋﻴﺎﺕ ﺍﺯ ّ‬ ‫ّ‬ ‫ﺍﺯ ّ ّ‬

‫ﻣﻨﺘﻬﺎﻳﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﺍﻳﻦ ﮐﻤﺎﻻﺕ ﺩﺭ ﺍﻭ ﻇﺎﻫﺮ ﻣﻴﺸﻮﺩ ﻭ ﻗﺎﻧﻮﻥ‬ ‫ﺗﺮﻗﻴﺎﺕ ﻭﺟﻮﺩﻯ ﻳﮑﻴﺴﺖ ﻧﻈﺎﻡ ﺍﻟﻬﻰ ﻳﮑﻴﺴﺖ ﭼﻪ ﺍﺯ‬ ‫ﺍﻟﻬﻰ ﻳﮑﻴﺴﺖ ّ‬ ‫ﮐﺎﺋﻨﺎﺕ ﺻﻐﻴﺮﻩ ﻭ ﭼﻪ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﮐﺒﻴﺮﻩ ﺟﻤﻴﻊ ﺩﺭ ﺗﺤﺖ ﻳﮏ ﻗﺎﻧﻮﻥ‬

‫ﻧﺒﺎﺗﻴﻪ ﺩﺭ ﺍﻭ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‬ ‫ﻭ ﻧﻈﺎﻣﻨﺪ ‪ .‬ﻫﺮ ﺩﺍﻧﻪ ﺍﻯ ﺍﺯ ﺍﺑﺘﺪﺍ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ‬ ‫ّ‬ ‫ﺍﻣﺎ‬ ‫ﻣﺜﻼ ﺍﻳﻦ ﺩﺍﻧﻪ ﺍﺯ ﺑﺪﺍﻳﺖ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ‬ ‫ً‬ ‫ﻧﺒﺎﺗﻴﻪ ﺩﺭ ﺍﻭ ﻣﻮﺟﻮﺩ ﺑﻮﺩ ّ‬ ‫ّ‬ ‫ﺍﻭﻝ ﺳﺎﻗﻪ‬ ‫ﺁﺷﮑﺎﺭ ﻧﺒﻮﺩ ﺑﻌﺪ ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﺍﻭ ﻇﺎﻫﺮ ﮔﺸﺖ‬ ‫ً‬ ‫ﻣﺜﻼ ﺍﺯ ﺩﺍﻧﻪ ّ‬

‫ﺍﻣﺎ ﺩﺭ ﺑﺪﺍﻳﺖ‬ ‫ﺑﻌﺪ ﺷﺎﺧﻪ ﺑﻌﺪ ﺑﺮﮒ ﺑﻌﺪ ﺷﮑﻮﻓﻪ ﺑﻌﺪ ﺛﻤﺮ ﻇﺎﻫﺮ ﮔﺮﺩﺩ ّ‬ ‫ﺍﻣﺎ ﻇﺎﻫﺮ ﻧﻴﺴﺖ ‪.‬‬ ‫ﺗﮑﻮﻥ ﺟﻤﻴﻊ ﺍﻳﻨﻬﺎ ﺩﺭ ﺩﺍﻧﻪ‬ ‫ﺑﺎﻟﻘﻮﻩ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻫﻤﻴﻦ ﻗﺴﻢ ﻧﻄﻔﻪ ﺍﺯ ﺑﺪﺍﻳﺖ ﺩﺍﺭﺍﻯ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺗﺴﺖ ﻣﺜﻞ ﺭﻭﺡ ﻭ ﻋﻘﻞ‬

‫ﺷﺎﻣﻪ ﻭ ﺫﺍﺋﻘﻪ ﻣﺨﺘﺼﺮ ﺟﻤﻴﻊ ﻗﻮﻯ ﻟﮑﻦ ﻇﺎﻫﺮ ﻧﻴﺴﺖ ﺑﻌﺪ‬ ‫ﻭ ﺑﺼﺮ ﻭ ّ‬

‫ﺍﻭﻝ ﺑﺎ ﺟﻤﻴﻊ ﻋﻨﺎﺻﺮ‬ ‫ﺑﺘﺪﺭﻳﺞ ﻇﺎﻫﺮ ﻣﻴﺸﻮﺩ ‪ .‬ﻫﻤﻴﻦ ﻗﺴﻢ ﮐﺮﮤ ﺍﺭﺽ ﺍﺯ ّ‬

‫ﺍﻣﺎ ﺑﺘﺪﺭﻳﺞ ﻫﺮ ﻳﮏ ﺍﺯ‬ ‫ﻭ‬ ‫ﻣﻮﺍﺩ ﻭ ﻣﻌﺎﺩﻥ ﻭ ﺍﺟﺰﺍ ﻭ ﺗﺮﮐﻴﺐ ﺧﻠﻖ ﺷﺪﻩ ّ‬ ‫ّ‬

‫ﺍﻭﻝ ﺟﻤﺎﺩ ﻭ ﺑﻌﺪ ﻧﺒﺎﺕ ﻭ ﺑﻌﺪ ﺣﻴﻮﺍﻥ ﻭ ﺑﻌﺪ ﺍﻧﺴﺎﻥ‬ ‫ﺍﻳﻨﻬﺎ ﻇﺎﻫﺮ ﮔﺸﺖ ّ‬

‫ﺍﻭﻝ ﺍﻳﻦ ﺍﺟﻨﺎﺱ ﻭ ﺍﻧﻮﺍﻉ ﺩﺭ ﮐﻤﻮﻥ ﮐﺮﮤ ﺍﺭﺽ‬ ‫ﺍﻣﺎ ﺍﺯ ّ‬ ‫ﻇﺎﻫﺮ ﺷﺪ ّ‬

‫ﻣﻮﺟﻮﺩ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺑﻌﺪ ﺑﺘﺪﺭﻳﺞ ﻇﺎﻫﺮ ﺷﺪ ﺯﻳﺮﺍ ﻗﺎﻧﻮﻥ ﺍﻋﻈﻢ ﺍﻟﻬﻰ‬

‫ﮐﻞ ﺩﺭ ﺗﺤﺖ‬ ‫ﻭ ﻧﻈﺎﻡ ﻃﺒﻴﻌﻰ ﻋﻤﻮﻣﻰ ﮐﻪ ﻣﺤﻴﻂ ﺑﺮ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺗﺴﺖ ﻭ ّ‬ ‫ﺣﮑﻢ ﺁﻥ ﭼﻨﻴﻦ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺑﺂﻥ ﻧﻈﺎﻡ ﻋﻤﻮﻣﻰ ﻧﻈﺮ ﻧﻤﺎﺋﻰ ﺑﺒﻴﻨﻰ ﮐﻪ‬

‫ﺑﺤﺪ ﮐﻤﺎﻝ ﻧﺮﺳﺪ ﺑﻠﮑﻪ ﺑﺘﺪﺭﻳﺞ ﻧﺸﻮ ﻭ ﻧﻤﺎ‬ ‫ﺗﮑﻮﻥ‬ ‫ّ‬ ‫ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﺑﻤﺤﺾ ّ‬

‫ﻧﻤﺎﻳﺪ ﭘﺲ ﺑﺪﺭﺟﮥ ﮐﻤﺎﻝ ﺭﺳﺪ ‪.‬‬ ‫ﺹ ‪١٥٣‬‬

‫‪ - ٥٢‬ﻧﺐ‬ ‫ﺣﮑﻤﺖ ﻇﻬﻮﺭ ﺭﻭﺡ ﺩﺭ ﺟﺴﺪ‬ ‫ﺳﺆﺍﻝ‬

‫ﺣﮑﻤﺖ ﺭﻭﺡ ﺩﺭ ﺟﺴﺪ ﭼﻪ ﺑﻮﺩ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺣﮑﻤﺖ ﻇﻬﻮﺭ ﺭﻭﺡ ﺩﺭ ﺟﺴﺪ ﺍﻳﻨﺴﺖ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﻭﺩﻳﻌﮥ ﺭﺣﻤﺎﻧﻴﺴﺖ‬ ‫ﺑﺎﻳﺪ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﺭﺍ ﺳﻴﺮ ﮐﻨﺪ ﺯﻳﺮﺍ ﺳﻴﺮ ﻭ ﺣﺮﮐﺖ ﺍﻭ ﺩﺭ ﻣﺮﺍﺗﺐ‬

‫ﻣﺜﻼ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﺩﺭ ﺍﻗﺎﻟﻴﻢ ﻭ ﻣﻤﺎﻟﮏ‬ ‫ﻭﺟﻮﺩ ﺳﺒﺐ ﺍﮐﺘﺴﺎﺏ ﮐﻤﺎﻻﺗﺴﺖ ‪.‬‬ ‫ً‬

‫ﺍﻟﺒﺘﻪ ﺳﺒﺐ ﺍﮐﺘﺴﺎﺏ‬ ‫ﻣﺨﺘﻠﻔﮥ‬ ‫ّ‬ ‫ﻣﺘﻌﺪﺩﻩ ﺑﻘﺎﻋﺪﻩ ﻭ ﺗﺮﺗﻴﺐ ﺳﻴﺮ ﻭ ﺣﺮﮐﺖ ﮐﻨﺪ ّ‬ ‫ﮐﻤﺎﻝ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺸﺎﻫﺪﮤ ﻣﻮﺍﻗﻊ ﻭ ﻣﻨﺎﻇﺮ ﻭ ﻣﻤﺎﻟﮏ ﻧﻤﺎﻳﺪ ﻭ ﺍﮐﺘﺸﺎﻑ‬

‫ﻣﻄﻠﻊ ﺑﺠﻐﺮﺍﻓﻴﺎﻯ ﺑﻼﺩ ﺷﻮﺩ‬ ‫ﺷﺆﻭﻥ ﻭ ﺍﺣﻮﺍﻝ ﺳﺎﺋﺮ ﻃﻮﺍﺋﻒ ﮐﻨﺪ ﻭ ّ‬

‫ﺍﻃﻼﻉ ﺑﺮ ﺭﻭﺵ ﻭ ﺳﻠﻮﮎ‬ ‫ﻭ ﺻﻨﺎﻳﻊ ﻭ ﺑﺪﺍﻳﻊ ﻣﻤﺎﻟﮏ ﺍﮐﺘﺸﺎﻑ ﮐﻨﺪ ﻭ ّ‬

‫ﻋﺼﺮﻳﻪ ﺑﻴﻨﺪ ﻭ ﺑﺮ ﺳﻴﺎﺳﺖ‬ ‫ﺗﺮﻗﻴﺎﺕ‬ ‫ﻭ ﻋﺎﺩﺍﺕ ﺍﻫﺎﻟﻰ ﻧﻤﺎﻳﺪ ﻭ‬ ‫ﻣﺪﻧﻴﺖ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻃﻼﻉ ﺣﺎﺻﻞ ﻧﻤﺎﻳﺪ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ‬ ‫ﺣﮑﻮﻣﺖ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻭ‬ ‫ﻗﺎﺑﻠﻴﺖ ﻫﺮ ﻣﻤﻠﮑﺖ ّ‬ ‫ّ‬

‫ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﭼﻮﻥ ﺳﻴﺮ ﺩﺭ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ﮐﻨﺪ ﻭ ﺩﺍﺭﻧﺪﮤ ﻫﺮ ﺭﺗﺒﻪ ﻭ‬

‫ﺍﻟﺒﺘﻪ ﺍﮐﺘﺴﺎﺏ ﮐﻤﺎﻻﺕ ﻧﻤﺎﻳﺪ ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ‬ ‫ﺣﺘﻰ ﺭﺗﺒﮥ ﺟﺴﺪ ّ‬ ‫ﻣﻘﺎﻡ ﮔﺮﺩﺩ ّ‬ ‫ﮔﺬﺷﺘﻪ ﺑﺎﻳﺪ ﮐﻪ ﺁﺛﺎﺭ ﮐﻤﺎﻻﺕ ﺭﻭﺡ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﺷﻮﺩ ﺗﺎ ﻋﺎﻟﻢ‬

‫ﺍﻳﻦ ﮐﻮﻥ ﻧﺘﻴﺠﮥ ﻧﺎ ﻣﺘﻨﺎﻫﻰ ﺣﺎﺻﻞ ﻧﻤﺎﻳﺪ ﻭ ﺍﻳﻦ ﺟﺴﺪ ﺍﻣﮑﺎﻥ ﺟﺎﻥ ﭘﺬﻳﺮﺩ‬

‫ﻣﺜﻼ ﺷﻌﺎﻉ ﺷﻤﺲ ﺑﺎﻳﺪ ﺑﺮ ﺍﺭﺽ ﺑﺘﺎﺑﺪ‬ ‫ﻬﻴﻪ ﺟﻠﻮﻩ ﻓﺮﻣﺎﻳﺪ ‪.‬‬ ‫ً‬ ‫ﻭ ﻓﻴﻮﺿﺎﺕ ﺍﻟ ّ‬

‫ﺍﺭﺿﻴﻪ ﺭﺍ ﺗﺮﺑﻴﺖ ﻧﻤﺎﻳﺪ ﻭ ﺍﮔﺮ ﺷﻌﺎﻉ ﻭ‬ ‫ﻭ ﺣﺮﺍﺭﺕ ﺁﻓﺘﺎﺏ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬

‫ﻣﻌﻮﻕ ﻣﺎﻧﺪ ‪.‬‬ ‫ﺣﺮﺍﺭﺕ ﺁﻓﺘﺎﺏ ﺑﺮ ﺯﻣﻴﻦ ﻧﺘﺎﺑﺪ ﺯﻣﻴﻦ ّ‬ ‫ﻣﻌﻄﻞ ﻭ ﻣﻬﻤﻞ ﻭ ّ‬

‫ﺑﻬﻤﭽﻨﻴﻦ ﺍﮔﺮ ﮐﻤﺎﻻﺕ ﺭﻭﺡ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﻧﺸﻮﺩ ﺍﻳﻦ ﻋﺎﻟﻢ ﻋﺎﻟﻢ ﻇﻠﻤﺎﻧﻰ‬

‫ﺣﻴﻮﺍﻧﻰ ﻣﺤﺾ ﺷﻮﺩ ﺑﻈﻬﻮﺭ ﺭﻭﺡ ﺩﺭ ﻫﻴﮑﻞ ﺟﺴﻤﺎﻧﻰ ﺍﻳﻦ ﻋﺎﻟﻢ ﻧﻮﺭﺍﻧﻰ ﮔﺮﺩﺩ‬

‫ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺳﺒﺐ ﺣﻴﺎﺕ ﺟﺴﺪ ﺍﻧﺴﺎﻧﺴﺖ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ ﻋﺎﻟﻢ ﺑﻤﻨﺰﻟﮥ‬ ‫ﺟﺴﺪ ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﺑﻤﻨﺰﻟﮥ ﺭﻭﺡ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻧﺒﻮﺩ ﻭ ﻇﻬﻮﺭ ﮐﻤﺎﻻﺕ‬ ‫ﺹ ‪١٥٤‬‬

‫ﺭﻭﺡ ﻧﺒﻮﺩ ﻭ ﺍﻧﻮﺍﺭ ﻋﻘﻞ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺟﻠﻮﻩ ﻧﻤﻴﻨﻤﻮﺩ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﺎﻧﻨﺪ ﺟﺴﺪ‬ ‫ﺑﻴﺮﻭﺡ ﺑﻮﺩ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﻤﻨﺰﻟﮥ ﺷﺠﺮﻩ ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﺑﻤﺜﺎﺑﮥ ﺛﻤﺮﻩ‬

‫ﺍﮔﺮ ﺛﻤﺮ ﻧﺒﻮﺩ ﺷﺠﺮ ﻣﻬﻤﻞ ﺑﻮﺩ ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﺍﻳﻦ ﺍﻋﻀﺎ ﻭ ﺍﺟﺰﺍ‬ ‫ﻭ ﺗﺮﮐﻴﺒﻰ ﮐﻪ ﺩﺭ ﺍﻋﻀﺎﻯ ﺑﺸﺮﻳﺴﺖ ﺍﻳﻦ ﺟﺎﺫﺏ ﻭ ﻣﻐﻨﺎﻃﻴﺲ ﺭﻭﺡ‬

‫ﻻﺑﺪ‬ ‫ﻣﺜﻼ ﺁﺋﻴﻨﻪ ﮐﻪ ﺻﺎﻓﻰ ﺷﺪ‬ ‫ﻻﺑﺪ ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ ﻇﺎﻫﺮ ﺷﻮﺩ ‪.‬‬ ‫ﺍﺳﺖ‬ ‫ً‬ ‫ّ‬ ‫ّ‬

‫ﺟﺬﺏ ﺷﻌﺎﻉ ﺁﻓﺘﺎﺏ ﮐﻨﺪ ﻭ ﺭﻭﺷﻦ ﮔﺮﺩﺩ ﻭ ﺍﻧﻌﮑﺎﺳﺎﺕ ﻋﻈﻴﻤﻪ ﺩﺭ‬

‫ﮐﻮﻧﻴﻪ ﭼﻮﻥ ﺑﻨﻈﻢ ﻃﺒﻴﻌﻰ ﺩﺭ ﮐﻤﺎﻝ‬ ‫ﺁﻥ ﭘﺪﻳﺪﺍﺭ ﺷﻮﺩ ﻳﻌﻨﻰ ﺍﻳﻦ ﻋﻨﺎﺻﺮ‬ ‫ّ‬

‫ﺍﺗﻘﺎﻥ ﺟﻤﻊ ﻭ ﺗﺮﮐﻴﺐ ﮔﺮﺩﺩ ﻣﻐﻨﺎﻃﻴﺲ ﺭﻭﺡ ﺷﻮﺩ ﻭ ﺭﻭﺡ ﺑﺠﻤﻴﻊ ﮐﻤﺎﻻﺕ‬

‫ﺩﺭ ﺁﻥ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ‪ .‬ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﮔﻔﺘﻪ ﻧﻤﻴﺸﻮﺩ ﮐﻪ ﭼﻪ ﻟﺰﻭﻡ‬ ‫ﺗﻨﺰﻝ ﺩﺭ ﺁﻳﻴﻨﻪ ﻧﻤﺎﻳﺪ ﺯﻳﺮﺍ ﺍﺭﺗﺒﺎﻁ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﺩﺍﺭﺩ ﮐﻪ ﺷﻌﺎﻉ ﺁﻓﺘﺎﺏ ّ‬

‫ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎ ﭼﻪ ﺭﻭﺣﺎﻧﻰ ﭼﻪ ﺟﺴﻤﺎﻧﻰ ﻣﻘﺘﻀﻰ ﺁﻧﺴﺖ ﮐﻪ ﭼﻮﻥ ﺁﻳﻴﻨﻪ ﺻﺎﻓﻰ‬ ‫ﮔﺸﺖ ﻭ ﺗﻘﺎﺑﻞ ﺑﺂﻓﺘﺎﺏ ﻳﺎﻓﺖ ﺷﻌﺎﻉ ﺁﻓﺘﺎﺏ ﺩﺭ ﺁﻥ ﻇﺎﻫﺮ ﮔﺮﺩﺩ ﺑﻬﻤﭽﻨﻴﻦ‬

‫ﮐﻴﻔﻴﺖ ﺗﺮﮐﻴﺐ ﻭ ﺍﻣﺘﺰﺍﺝ ﻳﺎﻓﺖ‬ ‫ﭼﻮﻥ ﻋﻨﺎﺻﺮ ﺑﺎﺷﺮﻑ ﻧﻈﻢ ﻭ ﺗﺮﺗﻴﺐ ﻭ‬ ‫ّ‬

‫ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺁﻥ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﺷﻮﺩ ﺫﻟﮏ ﺗﻘﺪﻳﺮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﻠﻴﻢ ‪.‬‬ ‫‪ - ٥٣‬ﻧﺞ‬

‫ﺣﻖ ﺑﺨﻠﻖ ﺑﭽﻪ ﻧﺤﻮ ﺍﺳﺖ ؟‬ ‫ّ‬ ‫ﺗﻌﻠﻖ ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﺣﻖ ﺑﺨﻠﻖ ﻳﻌﻨﻰ ﻭﺍﺟﺐ ﺗﻌﺎﻟﻰ ﺑﺴﺎﺋﺮ ﮐﺎﺋﻨﺎﺕ ﺑﭽﻪ ﻧﺤﻮ ﺍﺳﺖ ؟‬ ‫ّ‬ ‫ﺗﻌﻠﻖ ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﺗﻌﻠﻖ ﺁﻓﺘﺎﺑﺴﺖ ﺑﺎﺟﺴﺎﻡ‬ ‫ﺗﻌﻠﻖ ﻣﻮﺟﺪ ﺍﺳﺖ ﺑﻤﻮﺟﻮﺩ ّ‬ ‫ﺣﻖ ﺑﺨﻠﻖ ّ‬ ‫ّ‬ ‫ﺗﻌﻠﻖ ّ‬

‫ﺣﻴﺰ‬ ‫ﻣﻈﻠﻤﻪ ﺍﺯ ﻣﻤﮑﻨﺎﺕ ﻭ ّ‬ ‫ﺗﻌﻠﻖ ﺻﺎﻧﻊ ﺍﺳﺖ ﺑﻤﺼﻨﻮﻋﺎﺕ ‪ .‬ﺁﻓﺘﺎﺏ ﺩﺭ ّ‬ ‫ﺣﺪ‬ ‫ﻣﻘﺪﺱ ﺍﺯ ﺍﺟﺴﺎﻡ ﻣﺴﺘﻨﻴﺮﻩ ﺍﺳﺖ ﺑﻠﮑﻪ ﻧﻮﺭ ﺁﻓﺘﺎﺏ ﻧﻴﺰ ﺩﺭ ّ‬ ‫ﺫﺍﺗﺶ ّ‬ ‫ﻣﻘﺪﺱ ﻭ ﻣﺴﺘﻐﻨﻰ ﺍﺯ ﮐﺮﮤ ﺍﺭﺽ ﺍﺳﺖ ‪ .‬ﻫﺮ ﭼﻨﺪ ﮐﺮﮤ ﺍﺭﺽ‬ ‫ﺫﺍﺗﺶ ّ‬ ‫ﺩﺭ ﺗﺤﺖ ﺗﺮﺑﻴﺖ ﺁﻓﺘﺎﺑﺴﺖ ﻭ ﻣﺴﺘﻔﻴﺾ ﺍﺯ ﺍﻧﻮﺍﺭ ﺍﻭ ﻭﻟﻰ ﺁﻓﺘﺎﺏ ﻭ‬

‫ﺹ ‪١٥٥‬‬ ‫ﻣﻘﺪﺱ ﺍﺯ ﺁﻥ ﺍﮔﺮ ﺁﻓﺘﺎﺏ ﻧﺒﻮﺩ ﮐﺮﮤ ﺍﺭﺽ ﻭ ﺟﻤﻴﻊ ﻣﻮﺟﻮﺩﺍﺕ‬ ‫ﺷﻌﺎﻉ ّ‬

‫ﺑﺤﻖ ﻗﻴﺎﻡ ﺻﺪﻭﺭ ﺍﺳﺖ ﻳﻌﻨﻰ ﺧﻠﻖ ﺍﺯ‬ ‫ﺍﺭﺿﻴﻪ ﻣﺸﻬﻮﺩ ﻧﻤﻴﺸﺪ ‪ .‬ﻗﻴﺎﻡ ﺧﻠﻖ‬ ‫ّ‬ ‫ّ‬

‫ﺗﻌﻠﻖ ﻇﻬﻮﺭ ‪.‬‬ ‫ﺗﻌﻠﻖ ﺻﺪﻭﺭ ﺩﺍﺭﺩ ﻧﻪ ّ‬ ‫ﺣﻖ ﺻﺎﺩﺭ ﺷﺪﻩ ﺍﺳﺖ ﻧﻪ ﻇﺎﻫﺮ ّ‬ ‫ّ‬ ‫ﺗﺠﻠﻰ ﺻﺪﻭﺭﻯ‬ ‫ﺍﻧﻮﺍﺭ ﺁﻓﺘﺎﺏ ﺍﺯ ﺁﻓﺘﺎﺏ ﺻﺪﻭﺭ ﻳﺎﻓﺘﻪ ﻧﻪ ﻇﻬﻮﺭ ﻳﺎﻓﺘﻪ ّ‬

‫ﻣﻘﺪﺱ ﺷﻤﺲ ﺣﻘﻴﻘﺖ‬ ‫ﭼﻮﻥ ّ‬ ‫ﻧﻴﺮ ﺁﻓﺎﻕ ﺍﺳﺖ ﻳﻌﻨﻰ ﺫﺍﺕ ّ‬ ‫ﺗﺠﻠﻰ ﺷﻌﺎﻉ ﺍﺯ ّ‬ ‫ﺗﺠﺰﻯ‬ ‫ﺗﻨﺰﻝ ﻧﻨﻤﺎﻳﺪ ﭼﻨﺎﻧﮑﻪ ﻗﺮﺹ ﺷﻤﺲ ﺭﺍ ّ‬ ‫ﺗﺠﺰﻯ ﻧﻴﺎﺑﺪ ﻭ ﺑﺮﺗﺒﮥ ﺧﻠﻖ ّ‬ ‫ّ‬

‫ﺗﻨﺰﻝ ﺑﮑﺮﮤ ﺍﺭﺽ ﻧﻪ ﺑﻠﮑﻪ ﺷﻌﺎﻉ ﺁﻓﺘﺎﺏ ﮐﻪ ﻓﻴﺾ ﺍﺳﺖ ﺍﺯ ﺁﻓﺘﺎﺏ‬ ‫ﻭ ّ‬

‫ﺗﺠﻠﻰ ﻇﻬﻮﺭﻯ ﻇﻬﻮﺭ ﺍﻓﻨﺎﻥ‬ ‫ﺍﻣﺎ ّ‬ ‫ﺻﺎﺩﺭ ﻭ ﺍﺟﺴﺎﻡ ﻣﻈﻠﻤﻪ ﺭﺍ ﺭﻭﺷﻦ ﻧﻤﺎﻳﺪ ‪ .‬ﻭ ّ‬

‫ﺣﺒﻪ ﺑﺬﺍﺗﻪ ﺍﻓﻨﺎﻥ ﻭ‬ ‫ﺣﺒﻪ ﺍﺳﺖ ﺯﻳﺮﺍ ّ‬ ‫ﻭ ﺍﻭﺭﺍﻕ ﻭ ﺍﺯﻫﺎﺭ ﻭ ﺍﺛﻤﺎﺭ ﺍﺯ ّ‬

‫ﺗﻨﺰﻝ ﺩﺭ ﺷﺎﺥ ﻭ ﺑﺮﮒ ﻭ ﻣﻴﻮﻩ ﻧﻤﺎﻳﺪ ‪ .‬ﻭ ﺍﻳﻦ ﺗﺠّﻠﻰ‬ ‫ﺍﺛﻤﺎﺭ ﮔﺮﺩﺩ ﺣﻘﻴﻘﺘﺶ ّ‬

‫ﺣﻖ ﺑﺎﺭﻯ ﺗﻌﺎﻟﻰ ﻧﻘﺺ ﺻﺮﻑ ﻭ ﻣﻤﺘﻨﻊ ﻭ ﻣﺴﺘﺤﻴﻞ ﺍﺳﺖ‬ ‫ﻇﻬﻮﺭﻯ ﺩﺭ ّ‬ ‫ﻣﺘﺼﻒ ﮔﺮﺩﺩ ﻭ ﻏﻨﺎﻯ‬ ‫ﺯﻳﺮﺍ ﻻﺯﻡ ﺁﻳﺪ ﮐﻪ ﻗﺪﻡ ﻣﺤﺾ ﺑﺼﻔﺖ ﺣﺪﻭﺙ ّ‬

‫ﺻﺮﻑ ﻓﻘﺮ ﻣﺤﺾ ﺷﻮﺩ ﻭ ﺣﻘﻴﻘﺖ ﻭﺟﻮﺩ ﻋﺪﻡ ﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﻣﺤﺎﻟﺴﺖ‬

‫ﻳﺘﺤﻘﻖ ﺑﻪ‬ ‫ﺣﻖ ﺻﺪﻭﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ‪ .‬ﻳﻌﻨﻰ ﻣﺎ‬ ‫ّ‬ ‫ﻟﻬﺬﺍ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﺍﺯ ّ‬

‫ﺍﻭﻝ ﺻﺎﺩﺭ‬ ‫ﺣﻖ ﺍﺳﺖ ﻭ ﻣﻤﮑﻨﺎﺕ ﺑﺎﻭ ﻭﺟﻮﺩ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ‪ ‬ﻭ ّ‬ ‫ﺍﻻﺷﻴﺎء ّ‬

‫ﺍﻭﻝ ﻧﺎﻣﻨﺪ‬ ‫ﮐﻠﻴﻪ ﮐﻪ ﺑﺎﺻﻄﻼﺡ ﻓﻼﺳﻔﮥ ﺳﻠﻒ ﻋﻘﻞ ّ‬ ‫ﺣﻖ ﺁﻥ ﺣﻘﻴﻘﺖ ّ ّ‬ ‫ﺍﺯ ّ‬

‫ﺍﻭﻟﻴﻪ ﻧﺎﻣﻨﺪ ﻭ ﺍﻳﻦ ﺻﺪﻭﺭ ﻣﻦ ﺣﻴﺚ‬ ‫ﻣﺸﻴﺖ ّ ّ‬ ‫ﻭ ﺑﺎﺻﻄﻼﺡ ﺍﻫﻞ ﺑﻬﺎ ّ‬

‫ﺍﻭﻝ ﻭ ﻻ ﺁﺧﺮ ﻟﻪ‬ ‫ﺣﻖ ﺑﺎﻣﮑﻨﻪ ﻭ ﺯﻣﺎﻥ ﻣﺤﺪﻭﺩ ﻧﻪ ﻻ ّ‬ ‫ﺍﻟﻔﻌﻞ ﺩﺭ ﻋﺎﻟﻢ ّ‬ ‫ﺣﻖ ﻗﺪﻡ ﺫﺍﺗﻰ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ‬ ‫ﺑﺤﻖ ﻳﮑﺴﺎﻧﺴﺖ ﻭ ﻗﺪﻡ ّ‬ ‫ّ‬ ‫ﺍﻭﻝ ﻭ ﺁﺧﺮ ّ‬ ‫ﺍﺳﺖ ّ‬

‫ﻭ ﺯﻣﺎﻧﻰ ﻭ ﺣﺪﻭﺙ ﺍﻣﮑﺎﻥ ﺣﺪﻭﺙ ﺫﺍﺗﻴﺴﺖ ﻧﻪ ﺯﻣﺎﻧﻰ ﭼﻨﺎﻧﮑﻪ ﺍﺯ‬ ‫ﺍﻭﻝ ﺷﺮﻳﮏ‬ ‫ﺍﻭﻟﻴﺖ ﻋﻘﻞ ّ‬ ‫ﭘﻴﺶ ﺭﻭﺯﻯ ﺩﺭ ﺳﺮ ﻧﺎﻫﺎﺭ ﺑﻴﺎﻥ ﺷﺪ ﻭ ﻻ ّ ّ‬

‫ﺣﻖ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻮﺟﻮﺩ ّ‬ ‫ﮐﻠﻴﻪ ّ‬ ‫ﺣﻖ ﺩﺭ ﻗﺪﻡ ﻧﮕﺮﺩﺩ ﭼﻪ ﮐﻪ ﻭﺟﻮﺩ ﺣﻘﻴﻘﺖ ّ ّ‬ ‫ّ‬ ‫ﺍﺯ ﺍﻋﺪﺍﻡ ﺍﺳﺖ ﺣﮑﻢ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺗﺎ ﺷﺮﻳﮏ ﻭ ﻣﺜﻴﻞ ﺍﻭ ﺩﺭ ﻗﺪﻡ‬

‫ﺍﻣﺎ ﻭﺟﻮﺩ ﺍﺷﻴﺎ ﺣﻴﺎﺗﺶ‬ ‫ﮔﺮﺩﺩ ﻭ ﺑﻴﺎﻥ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺍﺯ ﭘﻴﺶ ﮔﺬﺷﺖ ‪ّ .‬‬

‫ﻣﺎﺩﻩ ﻭ ﻋﻨﺎﺻﺮ‬ ‫ﺍﻣﺎ ّ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﺮﮐﻴﺐ ﺍﺳﺖ ﻭ ﻣﻤﺎﺗﺶ ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﺤﻠﻴﻞ ّ‬

‫ﺹ ‪١٥٦‬‬ ‫ﮐﻠﻴﻪ ﻣﺤﻮ ﻭ ﻣﻌﺪﻭﻡ ﺻﺮﻑ ﻧﮕﺮﺩﺩ ﺑﻠﮑﻪ ﺍﻧﻌﺪﺍﻡ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﻧﻘﻼﺑﺴﺖ‬ ‫ّ​ّ‬ ‫ﺍﻣﺎ ﻋﺪﻡ ﺻﺮﻑ ﻧﺸﻮﺩ ﺑﺎﺯ‬ ‫ً‬ ‫ﻣﺜﻼ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﻣﻌﺪﻭﻡ ﺷﻮﺩ ﺧﺎﮎ ﮔﺮﺩﺩ ّ‬

‫ﻭﺟﻮﺩ ﺧﺎﮐﻰ ﺩﺍﺭﺩ ﻭﻟﻰ ﺍﻧﻘﻼﺏ ﺣﺎﺻﻞ ﻭ ﺑﺮ ﺁﻥ ﺗﺮﮐﻴﺐ ﺗﺤﻠﻴﻞ ﻋﺎﺭﺽ‬ ‫ﺑﻬﻤﭽﻨﻴﻦ ﺍﺳﺖ ﺍﻧﻌﺪﺍﻡ ﺳﺎﺋﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻳﺮﺍ ﻭﺟﻮﺩ ﻋﺪﻡ ﻣﺤﺾ ﻧﮕﺮﺩﺩ‬

‫ﻭ ﻋﺪﻡ ﻣﺤﺾ ﻭﺟﻮﺩ ﻧﻴﺎﺑﺪ ‪.‬‬

‫‪ - ٥٤‬ﻧﺪ‬ ‫ﺑﺤﻖ‬ ‫ﻗﻴﺎﻡ ﺍﺭﻭﺍﺡ‬ ‫ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﺑﺤﻖ ﺯﻳﺮﺍ ﺩﺭ ﺗﻮﺭﺍﺕ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺩﺭ ﺟﺴﻢ ﺁﺩﻡ ﺭﻭﺡ ﺩﻣﻴﺪ‬ ‫ﺍﺯ ﻗﻴﺎﻡ ﺍﺭﻭﺍﺡ‬ ‫ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﺗﺠﻠﻰ‬ ‫ﺗﺠﻠﻰ ﺻﺪﻭﺭﻯ ﻭ ﻗﻴﺎﻡ ﻭ ّ‬ ‫ﺑﺪﺍﻧﮑﻪ ﻗﻴﺎﻡ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﻗﻴﺎﻡ ﻭ ّ‬

‫ﻇﻬﻮﺭﻯ ‪ .‬ﻗﻴﺎﻡ ﺻﺪﻭﺭﻯ ﻣﺜﻞ ﻗﻴﺎﻡ ﺻﻨﻊ ﺑﺼﺎﻧﻊ ﺍﺳﺖ ﻳﻌﻨﻰ ﮐﺘﺎﺑﺖ ﺑﮑﺎﺗﺐ‬ ‫ﺣﺎﻝ ﺍﻳﻦ ﮐﺘﺎﺑﺖ ﺍﺯ ﮐﺎﺗﺐ ﺻﺎﺩﺭ ﮔﺸﺘﻪ ﻭ ﺍﻳﻦ ﻧﻄﻖ ﺍﺯ ﺍﻳﻦ ﻧﺎﻃﻖ‬

‫ﺣﻖ ﺻﺎﺩﺭ ﺷﺪﻩ ﻧﻪ ﺍﻳﻨﺴﺖ‬ ‫ﺻﺎﺩﺭ ﮔﺸﺘﻪ ‪ ‬ﺑﻬﻤﭽﻨﻴﻦ ﺍﻳﻦ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ّ‬ ‫ﺍﻟﻮﻫﻴﺖ ﺍﻧﻔﮑﺎﮎ ﻧﻴﺎﻓﺘﻪ ﻭ‬ ‫ﺣﻖ ﻇﺎﻫﺮ ﺷﺪﻩ ﻳﻌﻨﻰ ﺟﺰﺋﻰ ﺍﺯ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ﺍﺯ ّ‬ ‫ﺩﺭ ﺟﺴﺪ ﺁﺩﻡ ﺩﺍﺧﻞ ﻧﺸﺪﻩ ﺑﻠﮑﻪ ﺭﻭﺡ ﻣﺎﻧﻨﺪ ﻧﻄﻖ ﺍﺯ ﻧﺎﻃﻖ ﺻﺎﺩﺭ‬

‫ﺍﻣﺎ ﻗﻴﺎﻡ ﻇﻬﻮﺭﻯ ﻇﻬﻮﺭ ﺣﻘﻴﻘﺖ‬ ‫ﺷﺪﻩ ﻭ ﺩﺭ ﺟﺴﺪ ﺁﺩﻡ ﻇﺎﻫﺮ ﮔﺸﺘﻪ ‪ .‬ﻭ ّ‬

‫ﺷﻰء ﺍﺳﺖ ﺑﺼﻮﺭ ﺩﻳﮕﺮ ﻣﺜﻞ ﻗﻴﺎﻡ ﺍﻳﻦ ﺷﺠﺮ ﺑﺪﺍﻧﮥ ﺷﺠﺮ ﺍﺳﺖ ﻭ ﻗﻴﺎﻡ‬ ‫ﺍﻳﻦ ﮔﻞ ﺑﺪﺍﻧﮥ ﮔﻞ ﺯﻳﺮﺍ ﻧﻔﺲ ﺩﺍﻧﻪ ﺑﺼﻮﺭ ﺷﺎﺧﻪ ﻭ ﺑﺮﮒ ﻭ ﮔﻞ ﻇﺎﻫﺮ‬

‫ﺑﺤﻖ ﻗﻴﺎﻡ‬ ‫ﺷﺪﻩ ﺍﺳﺖ ﺍﻳﻦ ﺭﺍ ﻗﻴﺎﻡ ﻇﻬﻮﺭﻯ ﮔﻮﻳﻨﺪ ‪ .‬ﺍﺭﻭﺍﺡ ﺍﻧﺴﺎﻧﻰ‬ ‫ّ‬

‫ﺻﺪﻭﺭﻯ ﺩﺍﺭﻧﺪ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﻧﻄﻖ ﺍﺯ ﻧﺎﻃﻖ ﻭ ﮐﺘﺎﺑﺖ ﺍﺯ ﮐﺎﺗﺐ ﻳﻌﻨﻰ‬

‫ﻧﻔﺲ ﻧﺎﻃﻖ ﻧﻄﻖ ﻧﻤﻴﺸﻮﺩ ﻭ ﻧﻔﺲ ﮐﺎﺗﺐ ﮐﺘﺎﺑﺖ ﻧﻤﻴﺸﻮﺩ ﺑﻠﮑﻪ ﻗﻴﺎﻡ‬ ‫ﻗﻮﺗﺴﺖ ﻭﻟﻰ ﻧﻄﻖ‬ ‫ﺻﺪﻭﺭﻯ ﺩﺍﺭﻧﺪ ﺯﻳﺮﺍ ﻧﺎﻃﻖ ﺩﺭ ﮐﻤﺎﻝ ﻗﺪﺭﺕ ﻭ ّ‬

‫ﺹ ‪١٥٧‬‬

‫ﺍﺯ ﺍﻭ ﺻﺎﺩﺭ ﮔﺮﺩﺩ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﻓﻌﻞ ﺍﺯ ﻓﺎﻋﻞ ﺻﺎﺩﺭ ﻣﻴﺸﻮﺩ ‪ .‬ﻭ ﻧﺎﻃﻖ‬

‫ﺍﺣﺪﻳﺖ ﻟﻢ ﻳﺰﻝ ﺑﺮ ﺣﺎﻟﺖ ﻭﺍﺣﺪﻩ ﺑﻮﺩﻩ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ‬ ‫ﺣﻘﻴﻘﻰ ﺫﺍﺕ‬ ‫ّ‬ ‫ﻧﺪﺍﺭﺩ ﺗﺤﻮﻳﻞ ﻭ ﺍﻧﻘﻼﺑﻰ ﻧﺠﻮﻳﺪ ﺍﺑﺪﻯ ﺳﺮﻣﺪﻳﺴﺖ ﻟﻬﺬﺍ ﻗﻴﺎﻡ ﺍﺭﻭﺍﺡ‬

‫ﺑﺤﻖ ﻗﻴﺎﻡ ﺻﺪﻭﺭﻳﺴﺖ ﻭ ﺍﻳﻨﮑﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ‬ ‫ﺍﻧﺴﺎﻧﻰ‬ ‫ّ‬

‫ﺭﻭﺣﺶ ﺭﺍ ﺩﺭ ﺁﺩﻡ ﺩﻣﻴﺪ ﺍﻳﻦ ﺭﻭﺣﻴﺴﺖ ﮐﻪ ﻣﺎﻧﻨﺪ ﻧﻄﻖ ﺍﺳﺖ ﺍﺯ‬

‫ﺍﻣﺎ ﻗﻴﺎﻡ‬ ‫ﻧﺎﻃﻖ ﺣﻘﻴﻘﻰ ﺻﺪﻭﺭ ﻳﺎﻓﺘﻪ ﻭ ﺩﺭ ﺣﻘﻴﻘﺖ ﺁﺩﻡ ﺗﺄﺛﻴﺮ ﻧﻤﻮﺩﻩ ‪ّ .‬‬

‫ﺗﺠﻠﻰ ﺭﻭﺡ‬ ‫ﺗﺠﺰﻯ ﮔﻔﺘﻴﻢ ﺁﻥ ﻗﻴﺎﻡ ﻭ ّ‬ ‫ﻇﻬﻮﺭﻯ ﺍﮔﺮ ﻣﻘﺼﺪ ّ‬ ‫ﺗﺠﻠﻰ ﺑﺎﺷﺪ ﻧﻪ ّ‬ ‫ﻳﻮﺣﻨﺎ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺩﺭ‬ ‫ﺑﺤﻖ ﺍﺳﺖ ‪ .‬ﺩﺭ ﺍﻧﺠﻴﻞ‬ ‫ﺍﻟﻘﺪﺱ ﻭ ﮐﻠﻤﻪ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬ ‫ّ‬ ‫ﺑﺪﻭ ﮐﻠﻤﻪ ﺑﻮﺩ ﻭ ﺁﻥ ﮐﻠﻤﻪ ﻧﺰﺩ ﺧﺪﺍ ﺑﻮﺩ ﭘﺲ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻭ ﮐﻠﻤﻪ‬

‫ﺣﻖ ﺍﺳﺖ ﻭ ﺭﻭﺡ ﻭ ﮐﻠﻤﻪ ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ﮐﻤﺎﻻﺕ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ‬ ‫ّ‬ ‫ﺗﺠﻠﻰ ّ‬

‫ﺗﺠﻠﻰ ﻧﻤﻮﺩﻩ ﻭ ﺁﻥ ﮐﻤﺎﻻﺕ ﻧﺰﺩ ﺧﺪﺍ ﺑﻮﺩ ﻣﺜﻞ ﺁﻓﺘﺎﺏ ﮐﻪ‬ ‫ﺣﻘﻴﻘﺖ ﻣﺴﻴﺢ ّ‬ ‫ﺩﺭ ﺁﺋﻴﻨﻪ ﺑﺘﻤﺎﻡ ﻇﻬﻮﺭ ﺟﻠﻮﻩ ﻧﻤﻮﺩﻩ ﺯﻳﺮﺍ ﻣﻘﺼﻮﺩ ﺍﺯ ﮐﻠﻤﻪ ﺟﺴﺪ ﻣﺴﻴﺢ‬

‫ﻬﻴﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﺴﻴﺢ ﻇﺎﻫﺮ ﺷﺪﻩ ﭼﻪ‬ ‫ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻣﻘﺼﺪ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﮐﻪ ﻣﺴﻴﺢ ﻣﺎﻧﻨﺪ ﺁﺋﻴﻨﮥ ﺻﺎﻓﻰ ﺑﻮﺩ ﮐﻪ ﻣﻘﺎﺑﻞ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺑﻮﺩ ﻭ ﮐﻤﺎﻻﺕ‬

‫ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻳﻌﻨﻰ ﺿﻴﺎء ﻭ ﺣﺮﺍﺭﺗﺶ ﺩﺭ ﺁﻥ ﺁﺋﻴﻨﻪ ﻇﺎﻫﺮ ﻭ ﻋﻴﺎﻥ‬ ‫ﺑﻮﺩ ﭼﻮﻥ ﺩﺭ ﺁﺋﻴﻨﻪ ﻧﻈﺮ ﮐﻨﻴﻢ ﺁﻓﺘﺎﺏ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻴﻢ ﻭ ﮔﻮﺋﻴﻢ ﺍﻳﻦ‬

‫ﻬﻴﻪ ﺍﺳﺖ‬ ‫ﺁﻓﺘﺎﺑﺴﺖ ﭘﺲ ﮐﻠﻤﻪ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﮐﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﺗﺠﻠﻰ ﺍﻟﻬﻴﺴﺖ ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻌﻨﻰ ﺁﻳﮥ ﺍﻧﺠﻴﻞ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻠﻤﻪ ﻧﺰﺩ ﺧﺪﺍ ﺑﻮﺩ‬ ‫ّ‬

‫ﺍﺣﺪﻳﺖ ﻧﻴﺴﺖ ﻭ‬ ‫ﻬﻴﻪ ﻣﻤﺘﺎﺯ ﺍﺯ ﺫﺍﺕ‬ ‫ّ‬ ‫ﻭ ﺧﺪﺍ ﮐﻠﻤﻪ ﺑﻮﺩ ﺯﻳﺮﺍ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﻋﻴﺴﻮﻳﻪ ﺭﺍ ﮐﻠﻤﻪ ﺧﻮﺍﻧﻨﺪ ﺑﺠﻬﺖ ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﺑﻤﻨﺰﻟﮥ ﺣﺮﻭﻓﻨﺪ‬ ‫ﮐﻤﺎﻻﺕ‬ ‫ّ‬

‫ﻣﺴﻴﺤﻴﻪ ﻣﻘﺎﻡ ﮐﻠﻤﻪ ﺩﺍﺭﺩ‬ ‫ﺗﺎﻡ ﺣﺎﺻﻞ ﻧﻤﻴﺸﻮﺩ ﻭﻟﻰ ﮐﻤﺎﻻﺕ‬ ‫ّ‬ ‫ﺍﺯ ﺣﺮﻑ ﻣﻌﻨﻰ ّ‬

‫ﻣﺴﻴﺤﻴﻪ‬ ‫ﺗﺎﻡ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴﺸﻮﺩ ﭼﻮﻥ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ﺑﺠﻬﺖ ﺍﻳﻨﮑﻪ ﺍﺯ ﮐﻠﻤﻪ ﻣﻌﻨﻰ ّ‬

‫ﻬﻴﻪ ﺑﻮﺩ ﻟﻬﺬﺍ ﺑﻤﺜﺎﺑﮥ ﮐﻠﻤﻪ ﺑﻮﺩ ﭼﺮﺍ ﺑﺠﻬﺖ ﺍﻳﻨﮑﻪ ﺟﺎﻣﻊ‬ ‫ﻇﻬﻮﺭ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬ ‫ﺗﺎﻡ ﺑﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﮐﻠﻤﻪ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﻭ ﺑﺪﺍﻧﮑﻪ ﺍﺯ ﻗﻴﺎﻡ‬ ‫ﻣﻌﻨﺎﻯ ّ‬

‫ﺗﺠﻠﻰ ﻇﻬﻮﺭﻯ ﭼﻨﺎﻥ ﮔﻤﺎﻥ ﻧﺸﻮﺩ ﮐﻪ‬ ‫ﮐﻠﻤﻪ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫ﺑﺤﻖ ﻗﻴﺎﻡ ّ‬ ‫ّ‬ ‫ﺹ ‪١٥٨‬‬ ‫ﻋﻠﻮ‬ ‫ﺣﻘﻴﻘﺖ‬ ‫ﺗﺠﺰﻯ ﻳﺎﻓﺘﻪ ﻳﺎ ﺁﻧﮑﻪ ّ‬ ‫ﺗﻌﺪﺩ ﺟﺴﺘﻪ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺍﺯ ّ‬ ‫ّ‬ ‫ﺍﻟﻮﻫﻴﺖ ّ‬ ‫ﺛﻢ ﺣﺎﺷﺎ ﺯﻳﺮﺍ ﺍﮔﺮ ﺁﺋﻴﻨﮥ ﺻﺎﻑ‬ ‫ﺗﻨﺰﻝ ﻧﻤﻮﺩﻩ ﺣﺎﺷﺎ ّ‬ ‫ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ّ‬ ‫ﻟﻄﻴﻒ ﺗﻘﺎﺑﻞ ﺑﺂﻓﺘﺎﺏ ﻧﻤﺎﻳﺪ ﺍﻧﻮﺍﺭ ﻭ ﺣﺮﺍﺭﺕ ﻭ ﺻﻮﺭﺕ ﻭ ﻣﺜﺎﻝ‬

‫ﺗﺠﻠﻰ ﻇﻬﻮﺭﻯ ﻧﻤﺎﻳﺪ ﮐﻪ ﺍﮔﺮ ﻧﺎﻇﺮﻯ ﺑﺂﻓﺘﺎﺏ‬ ‫ﺁﻓﺘﺎﺏ ﺩﺭ ﺁﻥ ﭼﻨﺎﻥ ّ‬

‫ﺩﺭﺧﺸﻨﺪﻩ ﻭ ﻣﺸﻬﻮﺩ ﺩﺭ ﺁﺋﻴﻨﮥ ﺻﺎﻓﻰ ﻟﻄﻴﻒ ﮔﻮﻳﺪ ﮐﻪ ﺍﻳﻦ ﺁﻓﺘﺎﺑﺴﺖ‬

‫ﺻﺎﺩﻕ ﺍﺳﺖ ﻭﻟﻰ ﺁﺋﻴﻨﻪ ﺁﺋﻴﻨﻪ ﺍﺳﺖ ﻭ ﺁﻓﺘﺎﺏ ﺁﻓﺘﺎﺏ ﺷﻤﺲ ﻭﺍﺣﺪ‬

‫ﻣﺘﻌﺪﺩﻩ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ﻭﺍﺣﺪ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻪ ﺣﻠﻮﻟﺴﺖ‬ ‫ﻭ ﻟﻮ ﺩﺭ ﻣﺮﺍﻳﺎﻯ‬ ‫ّ‬ ‫ﻭ ﻧﻪ ﺩﺧﻮﻝ ﻭ ﻧﻪ ﺍﻣﺘﺰﺍﺝ ﻭ ﻧﻪ ﻧﺰﻭﻝ ﺯﻳﺮﺍ ﺩﺧﻮﻝ ﻭ ﺣﻠﻮﻝ ﻭ ﻧﺰﻭﻝ‬

‫ﺧﻮﺍﺹ ﺍﺟﺴﺎﻡ ﺍﺳﺖ ﻧﻪ ﺍﺭﻭﺍﺡ ﺗﺎ ﭼﻪ‬ ‫ﻭ ﺧﺮﻭﺝ ﻭ ﺍﻣﺘﺰﺍﺝ ﺍﺯ ﻟﻮﺍﺯﻡ ﻭ‬ ‫ّ‬

‫ﻣﻨﺰﻫﮥ ﺣﻀﺮﺕ‬ ‫ﮐﻞ ﻣﺎ‬ ‫ﺍﻟﻮﻫﻴﺖ " ﺗﺒﺎﺭﮎ ﺍ‪ ‬ﻋﻦ ّ‬ ‫ﺭﺳﺪ ﺑﺤﻘﻴﻘﺖ ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﮥ ّ‬

‫ﻋﻠﻮﴽ ﮐﺒﻴﺮﴽ "‪ .‬ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﭼﻨﺎﻧﮑﻪ‬ ‫ﻻ ﻳﻨﺒﻐﻰ ﻟﺘﻨﺰﻳﻬﻪ ﻭ ﺗﻘﺪﻳﺴﻪ ﻭ ﺗﻌﺎﻟﻰ ّ‬ ‫ﮔﻔﺘﻴﻢ ﻟﻢ ﻳﺰﻝ ﺑﺮ ﺣﺎﻟﺖ ﻭﺍﺣﺪﻩ ﺑﻮﺩﻩ ﺍﺳﺖ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻠﻰ ﻧﺪﺍﺭﺩ ﺗﺤﻮﻳﻞ‬

‫ﻣﻘﺪﺳﮥ ﮐﻠﻤﺔ ﺍ‪‬‬ ‫ﻭ ﺍﻧﻘﻼﺑﻰ ﻧﺠﻮﻳﺪ ﺍﺯﻟﻰ ﺍﺳﺖ ﺳﺮﻣﺪﻳﺴﺖ ﻭﻟﻰ ﺣﻘﻴﻘﺖ ّ‬ ‫ﺑﻤﻨﺰﻟﮥ ﺁﺋﻴﻨﮥ ﺻﺎﻓﻰ ﻭ ﻟﻄﻴﻒ ﻭ ﻧﻮﺭﺍﻧﻴﺴﺖ ﺣﺮﺍﺭﺕ ﻭ ﺿﻴﺎء ﻭ ﺻﻮﺭﺕ‬

‫ﻭ ﻣﺜﺎﻝ ﻳﻌﻨﻰ ﮐﻤﺎﻻﺕ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺩﺭ ﺁﻥ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ﺍﻳﻨﺴﺖ ﮐﻪ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﻴﻔﺮﻣﺎﻳﺪ ﭘﺪﺭ ﺩﺭ ﭘﺴﺮ ﺍﺳﺖ ﻳﻌﻨﻰ ﺷﻤﺲ‬

‫ﺣﻘﻴﻘﺖ ﺩﺭ ﺍﻳﻦ ﺁﺋﻴﻨﻪ ﺟﻠﻮﻩ ﻧﻤﻮﺩﻩ ﺍﺳﺖ " ﺳﺒﺤﺎﻥ ﻣﻦ ﺍﺷﺮﻕ ﻋﻠﻰ ﻫﺬﻩ‬

‫ﺍﻟﻤﻘﺪﺳﺔ ﻣﻦ ﺍﻟﮑﺎﺋﻨﺎﺕ "‪.‬‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‬ ‫ّ‬ ‫‪ - ٥٥‬ﻧﻪ‬

‫ﻓﺮﻕ ﻣﻴﺎﻥ ﺭﻭﺡ ﻭ ﻋﻘﻞ ﻭ ﻧﻔﺲ‬ ‫ﺳﺆﺍﻝ‬ ‫ﻓﺮﻕ ﻣﻴﺎﻧﮥ ﻋﻘﻞ ﻭ ﺭﻭﺡ ﻭ ﻧﻔﺲ ﭼﻪ ﭼﻴﺰ ﺍﺳﺖ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﮐﻠﻴﮥ ﺍﺭﻭﺍﺡ ﺩﺭ ﭘﻨﺞ ﻧﻮﻉ ﺗﻘﺴﻴﻢ ﻣﻴﺸﻮﺩ ﺭﻭﺡ ﻧﺒﺎﺗﻰ‬ ‫ﺍﺯ ﭘﻴﺶ ﺑﻴﺎﻥ ﺷﺪ ﮐﻪ ّ ّ‬ ‫ﺹ ‪١٥٩‬‬ ‫ﺍﻣﺎ ﺭﻭﺡ ﻧﺒﺎﺗﻰ‬ ‫ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺭﻭﺡ ﺍﻳﻤﺎﻧﻰ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ‪ّ .‬‬

‫ﻗﻮﮤ ﻧﺎﻣﻴﻪ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺗﺄﺛﻴﺮ ﮐﺎﺋﻨﺎﺕ ﺳﺎﺋﺮﻩ ﺩﺭ ﺩﺍﻧﻪ ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ ‪.‬‬ ‫ّ‬

‫ﺣﺴﺎﺳﻪ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺗﺮﮐﻴﺐ ﻭ ﺍﻣﺘﺰﺍﺝ‬ ‫ﻗﻮﮤ ﺟﺎﻣﻌﮥ ّ‬ ‫ﺍﻣﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻳﮏ ّ‬ ‫ّ‬ ‫ﻗﻮﻩ ﻧﻴﺰ ﻣﺤﻮ‬ ‫ﻋﻨﺎﺻﺮ‬ ‫ّ‬ ‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺗﺮﮐﻴﺐ ﺗﺤﻠﻴﻞ ﺟﻮﻳﺪ ﺁﻥ ّ‬

‫ﻭ ﻓﺎﻧﻰ ﮔﺮﺩﺩ ﻣﺜﻠﺶ ﻣﺜﻞ ﺍﻳﻦ ﺳﺮﺍﺝ ﺍﺳﺖ ﮐﻪ ﭼﻮﻥ ﺍﻳﻦ ﺭﻭﻏﻦ ﻭ‬ ‫ﻓﺘﻴﻞ ﻭ ﺁﺗﺶ ﺟﻤﻊ ﻭ ﺗﺮﮐﻴﺐ ﺷﻮﺩ ﺍﻳﻦ ﺳﺮﺍﺝ ﺭﻭﺷﻦ ﺷﻮﺩ ﻭ ﭼﻮﻥ‬

‫ﻣﺮﮐﺒﻪ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﺟﺪﺍ ﺷﻮﺩ‬ ‫ﺍﻳﻦ ﺗﺮﮐﻴﺐ ﺗﺤﻠﻴﻞ ﮔﺮﺩﺩ ﻳﻌﻨﻰ ﺍﺟﺰﺍء ّ‬

‫ﺍﻣﺎ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﻣﺎ ﺑﻪ ﺍﻻﻣﺘﻴﺎﺯ ﺍﻧﺴﺎﻥ‬ ‫ﺍﻳﻦ ﺳﺮﺍﺝ ﻧﻴﺰ ﺧﺎﻣﻮﺵ ﮔﺮﺩﺩ ‪ّ .‬‬

‫ﺍﺯ ﺣﻴﻮﺍﻧﺴﺖ ﻫﻤﺎﻥ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺩﻭ ﺍﺳﻢ ﻳﻌﻨﻰ ﺭﻭﺡ‬ ‫ﺍﻧﺴﺎﻧﻰ ﻭ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﻋﻨﻮﺍﻥ ﺷﻰء ﻭﺍﺣﺪ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺭﻭﺡ ﮐﻪ‬

‫ﺑﺎﺻﻄﻼﺡ ﺣﮑﻤﺎ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺍﺳﺖ ﻣﺤﻴﻂ ﺑﺮ ﮐﺎﺋﻨﺎﺕ ﺳﺎﺋﺮﻩ ﺍﺳﺖ ﻭ ﺑﻘﺪﺭ‬ ‫ﺧﻮﺍﺹ ﻭ ﺗﺄﺛﻴﺮ‬ ‫ﺑﺸﺮﻳﻪ ﺍﮐﺘﺸﺎﻑ ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎ ﻧﻤﺎﻳﺪ ﻭ ﺑﺮ‬ ‫ﺍﺳﺘﻄﺎﻋﺖ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻃﻼﻉ ﻳﺎﺑﺪ ﻭﻟﻰ ﺗﺎ ﺑﺮﻭﺡ‬ ‫ﻣﻤﮑﻨﺎﺕ ﻭ‬ ‫ﮐﻴﻔﻴﺖ ﻭ ﺧﺼﺎﻳﺺ ﻣﻮﺟﻮﺩﺍﺕ ّ‬ ‫ّ‬

‫ﻻﻫﻮﺗﻴﻪ ﻧﺸﻮﺩ ﻣﺎﻧﻨﺪ‬ ‫ﻬﻴﻪ ﻭ ﺣﻘﺎﺋﻖ‬ ‫ﻣﺆﻳﺪ ﻧﮕﺮﺩﺩ ّ‬ ‫ّ‬ ‫ﻣﻄﻠﻊ ﺑﺎﺳﺮﺍﺭ ﺍﻟ ّ‬ ‫ﺍﻳﻤﺎﻧﻰ ّ‬ ‫ﺷﻔﺎﻑ ﺍﺳﺖ ﻭﻟﻰ ﻣﺤﺘﺎﺝ‬ ‫ﺁﺋﻴﻨﻪ ﺍﺳﺖ ﻫﺮ ﭼﻨﺪ ﺻﺎﻑ ﻭ ﻟﻄﻴﻒ ﻭ ّ‬

‫ﺑﺎﻧﻮﺍﺭ ﺍﺳﺖ ﺗﺎ ﭘﺮﺗﻮﻯ ﺍﺯ ﺁﻓﺘﺎﺏ ﺑﺮ ﺍﻭ ﻧﺘﺎﺑﺪ ﺍﮐﺘﺸﺎﻑ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ‬

‫ﻗﻮﮤ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﺭﻭﺡ ﺑﻤﻨﺰﻟﮥ ﺳﺮﺍﺝ ﺍﺳﺖ ﻋﻘﻞ‬ ‫ﺍﻣﺎ ﻋﻘﻞ ّ‬ ‫ﻧﻨﻤﺎﻳﺪ ‪ّ .‬‬

‫ﺑﻤﻨﺰﻟﮥ ﺍﻧﻮﺍﺭ ﮐﻪ ﺍﺯ ﺳﺮﺍﺝ ﺳﺎﻃﻊ ﺍﺳﺖ ﺭﻭﺡ ﺑﻤﻨﺰﻟﮥ ﺷﺠﺮ ﺍﺳﺖ ﻭ ﻋﻘﻞ‬

‫ﺑﻤﺜﺎﺑﮥ ﺛﻤﺮ ﻋﻘﻞ ﮐﻤﺎﻝ ﺭﻭﺡ ﺍﺳﺖ ﻭ ﺻﻔﺖ ﻣﺘﻼﺯﻣﮥ ﺁﻧﺴﺖ ﻣﺜﻞ ﺷﻌﺎﻉ‬

‫ﺁﻓﺘﺎﺏ ﮐﻪ ﻟﺰﻭﻡ ﺫﺍﺗﻰ ﺷﻤﺲ ﺍﺳﺖ ‪ .‬ﺍﻳﻦ ﺑﻴﺎﻥ ﻫﺮ ﭼﻨﺪ ﻣﺨﺘﺼﺮ ﺍﺳﺖ ﻭﻟﻰ‬

‫ﻣﻄﻠﻊ ﺑﺮ ﺗﻔﺎﺻﻴﻞ‬ ‫ﻣﮑﻤﻞ ﺍﺳﺖ ﺩﻳﮕﺮ ﺷﻤﺎ ﻓﮑﺮ ﺩﺭ ﺁﻥ ﻧﻤﺎﺋﻴﺪ ﺍﻥ ﺷﺎء ﺍ‪ّ ‬‬ ‫ّ‬ ‫ﺁﻥ ﺧﻮﺍﻫﻴﺪ ﺷﺪ ‪.‬‬

‫‪ - ٥٦‬ﻧﻮ‬

‫ﻣﻌﻨﻮﻳﻪ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﻭ ﻗﻮﺍﻯ‬ ‫ﻗﻮﺍﻯ‬ ‫ّ‬ ‫ّ‬

‫ﺟﺴﻤﺎﻧﻴﻪ ﻣﻮﺟﻮﺩ ﻭ ﺍﻳﻦ ﻗﻮﻯ ﻭﺍﺳﻄﮥ‬ ‫ﺩﺭ ﺍﻧﺴﺎﻥ ﻗﻮﺍﻯ ﺧﻤﺴﮥ ﻇﺎﻫﺮﮤ‬ ‫ّ‬ ‫ﺹ ‪١٦٠‬‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﺭﺍ ﺍﺩﺭﺍﮎ‬ ‫ﺍﺩﺭﺍﮎ ﺍﺳﺖ ﻳﻌﻨﻰ ﺑﺎﻳﻦ ﻗﻮﺍﻯ ﺧﻤﺴﻪ ﺍﻧﺴﺎﻥ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬ ‫ﻗﻮﮤ ﺳﺎﻣﻌﻪ ﺍﺳﺖ‬ ‫ﻗﻮﮤ ﺑﺎﺻﺮﻩ ﺍﺳﺖ ﮐﻪ ﺍﺩﺭﺍﮎ ﺻﻮﺭ ﻣﺤﺴﻮﺳﻪ ﻧﻤﺎﻳﺪ ّ‬ ‫ﮐﻨﺪ ّ‬ ‫ﺷﺎﻣﻪ ﺍﺳﺖ ﮐﻪ ﺍﺩﺭﺍﮎ ﻣﺸﻤﻮﻡ‬ ‫ﻗﻮﮤ ّ‬ ‫ﮐﻪ ﺍﺩﺭﺍﮎ ﺻﻮﺕ ﻣﺴﻤﻮﻉ ﮐﻨﺪ ﻭ ّ‬

‫ﻗﻮﮤ ﻻﻣﺴﻪ ﺍﺳﺖ‬ ‫ﻗﻮﮤ ﺫﺍﺋﻘﻪ ﺍﺳﺖ ﮐﻪ ﺍﺩﺭﺍﮎ ﻣﻄﻌﻮﻡ ﮐﻨﺪ ﻭ ّ‬ ‫ﻧﻤﺎﻳﺪ ﻭ ّ‬

‫ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﺍﻋﻀﺎﻯ ﺍﻧﺴﺎﻥ ﻣﻨﺘﺸﺮ ﻭ ﺍﺩﺭﺍﮎ ﻣﻠﻤﻮﺱ ﻧﻤﺎﻳﺪ ﺍﻳﻦ ﻗﻮﺍﻯ‬

‫ﻣﻌﻨﻮﻳﻪ ﺩﺍﺭﺩ‬ ‫ﺧﻤﺴﻪ ﺍﺩﺭﺍﮎ ﺍﺷﻴﺎء ﺧﺎﺭﺟﻪ ﻧﻤﺎﻳﺪ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻧﺴﺎﻥ ﻗﻮﺍﻯ‬ ‫ّ‬

‫ﺗﻔﮑﺮ ﺩﺭ ﺣﻘﺎﺋﻖ‬ ‫ﻣﺘﻔﮑﺮﻩ ﮐﻪ‬ ‫ﻗﻮﮤ‬ ‫ﻣﺘﺨﻴﻠﻪ ﮐﻪ‬ ‫ﻗﻮﮤ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﺨﻴﻞ ﺍﺷﻴﺎ ﮐﻨﺪ ﻭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻗﻮﮤ ﻣﺪﺭﮐﻪ ﺍﺳﺖ ﮐﻪ ﺍﺩﺭﺍﮎ ﺣﻘﺎﺋﻖ ﺍﺷﻴﺎ ﮐﻨﺪ ﻭ‬ ‫ﺍﻣﻮﺭ ﻧﻤﺎﻳﺪ ﻭ ّ‬

‫ﺗﻔﮑﺮ ﻭ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩ ﺣﻔﻆ‬ ‫ﺗﺨﻴﻞ ﻭ‬ ‫ّ‬ ‫ﻗﻮﮤ ﺣﺎﻓﻈﻪ ﺍﺳﺖ ﮐﻪ ﺁﻧﭽﻪ ﺍﻧﺴﺎﻥ ّ‬ ‫ّ‬ ‫ﺣﺲ‬ ‫ﻧﻤﺎﻳﺪ ﻭ ﻭﺍﺳﻄﻪ ﻣﻴﺎﻥ ﺍﻳﻦ ﻗﻮﺍﻯ ﺧﻤﺴﮥ ﻇﺎﻫﺮﻩ ﻭ ﻗﻮﺍﻯ ﺑﺎﻃﻨﻪ ّ‬

‫ﺗﻮﺳﻂ ﻧﻤﺎﻳﺪ‬ ‫ﻣﺸﺘﺮﮐﺴﺖ ﻳﻌﻨﻰ ﺩﺭ ﻣﻴﺎﻥ ﻗﻮﺍﻯ ﺑﺎﻃﻨﻪ ﻭ ﻗﻮﺍﻯ ﻇﺎﻫﺮﻩ ّ‬

‫ﻭ ﻗﻮﺍﻯ ﻇﺎﻫﺮﻩ ﺁﻧﭽﻪ ﺍﺣﺴﺎﺱ ﻧﻤﻮﺩﻩ ﮔﺮﻓﺘﻪ ﺑﻘﻮﺍﻯ ﺑﺎﻃﻨﻪ ﺩﻫﺪ ﺍﻳﻦ ﺭﺍ‬ ‫ﺣﺲ ﻣﺸﺘﺮﮎ ﺗﻌﺒﻴﺮ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻣﺸﺘﺮﮎ ﺩﺭ ﺑﻴﻦ ﻗﻮﺍﻯ ﻇﺎﻫﺮﻩ ﻭ ﻗﻮﺍﻯ‬ ‫ّ‬ ‫ﻣﺜﻼ ﺑﺼﺮ ﮐﻪ ﺍﺯ ﻗﻮﺍﻯ ﻇﺎﻫﺮﻩ ﺍﺳﺖ ﺍﻳﻦ ﮔﻠﺮﺍ ﺑﻴﻨﺪ ﻭ‬ ‫ﺑﺎﻃﻨﻪ ﺍﺳﺖ ‪.‬‬ ‫ً‬

‫ﺣﺲ‬ ‫ﺣﺲ ﻣﺸﺘﺮﮎ ﺩﻫﺪ ّ‬ ‫ﺑﻘﻮﮤ ﺑﺎﻃﻨﮥ ّ‬ ‫ﺍﺣﺴﺎﺱ ﮐﻨﺪ ﻭ ﺍﻳﻦ ﺍﺣﺴﺎﺱ ﺭﺍ ّ‬

‫ﻣﺘﺨﻴﻠﻪ ﺍﻳﻦ ﻣﺸﺎﻫﺪﻩ ﺭﺍ‬ ‫ﻗﻮﮤ‬ ‫ﺑﻘﻮﮤ‬ ‫ّ‬ ‫ﻣﺘﺨﻴﻠﻪ ﺗﺴﻠﻴﻢ ﻧﻤﺎﻳﺪ ّ‬ ‫ّ‬ ‫ﻣﺸﺘﺮﮎ ﺍﻳﻦ ﻣﺸﺎﻫﺪﻩ ﺭﺍ ّ‬

‫ﺗﻔﮑﺮ ﻧﻤﺎﻳﺪ‬ ‫ﻣﺘﻔﮑﺮﻩ ﺩﺭ ﺁﻥ‬ ‫ﻗﻮﮤ‬ ‫ﺑﻘﻮﮤ‬ ‫ﺗﺨﻴﻞ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺘﻔﮑﺮﻩ ﺭﺳﺎﻧﺪ ﻭ ّ‬ ‫ﺗﺼﻮﺭ ﮐﻨﺪ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻗﻮﮤ ﻣﺪﺭﮐﻪ ﭼﻮﻥ‬ ‫ﺑﻘﻮﮤ ﻣﺪﺭﮐﻪ ﺗﺴﻠﻴﻢ ﮐﻨﺪ ﻭ ّ‬ ‫ﻭ ﺑﺤﻘﻴﻘﺘﺶ ﭘﻰ ﺑﺮﺩﻩ ﭘﺲ ّ‬

‫ﻗﻮﮤ ﺣﺎﻓﻈﻪ‬ ‫ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩ ﺻﻮﺭﺕ ﺁﻥ ﺷﻰء ﻣﺤﺴﻮﺳﺮﺍ ﺑﺤﺎﻓﻈﻪ ﺗﺴﻠﻴﻢ ﻧﻤﺎﻳﺪ ﻭ ّ‬ ‫ﻗﻮﮤ ﺣﺎﻓﻈﻪ ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪ ‪ .‬ﻭ ﻗﻮﺍﻯ ﻇﺎﻫﺮﻩ‬ ‫ﺣﻔﻆ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﻣﺤﻔﻈﮥ ّ‬ ‫ﻗﻮﮤ‬ ‫ﺷﺎﻣﻪ ﻭ ّ‬ ‫ﻗﻮﮤ ّ‬ ‫ﻗﻮﮤ ﺫﺍﺋﻘﻪ ﻭ ّ‬ ‫ﻗﻮﮤ ﺳﺎﻣﻌﻪ ﻭ ّ‬ ‫ﻗﻮﮤ ﺑﺎﺻﺮﻩ ﻭ ّ‬ ‫ﭘﻨﺞ ﺍﺳﺖ ّ‬

‫ﻣﺘﻔﮑﺮﻩ‬ ‫ﻗﻮﮤ‬ ‫ﻗﻮﮤ‬ ‫ّ‬ ‫ﻣﺨﻴﻠﻪ ّ‬ ‫ّ‬ ‫ﻗﻮﮤ ﻣﺸﺘﺮﮐﻪ ّ‬ ‫ﻻﻣﺴﻪ ﻗﻮﺍﻯ ﺑﺎﻃﻨﻪ ﻧﻴﺰ ﭘﻨﺞ ﺍﺳﺖ ّ‬

‫ﻗﻮﮤ ﺣﺎﻓﻈﻪ ‪.‬‬ ‫ﻗﻮﮤ ﻣﺪﺭﮐﻪ ّ‬ ‫ّ‬ ‫ﺹ ‪١٦١‬‬

‫‪ - ٥٧‬ﻧﺰ‬ ‫ﺍﺧﻼﻕ ﻣﺘﻔﺎﻭﺗﮥ ﻧﻮﻉ ﺍﻧﺴﺎﻥ‬ ‫ﺳﺆﺍﻝ‬

‫ﺍﺧﻼﻕ ﺩﺭ ﺑﻴﻦ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﭼﻨﺪ ﻗﺴﻢ ﺍﺳﺖ ﻭ ﺍﺧﺘﻼﻑ ﻭ ﺗﻔﺎﻭﺕ‬ ‫ﺍﺯ ﭼﻪ ﺟﻬﺖ ﺍﺳﺖ ؟‬

‫ﺟﻮﺍﺏ‬

‫ﺍﺧﻼﻕ ﻓﻄﺮﻯ ﻭ ﺍﺧﻼﻕ ﺍﺭﺛﻰ ﻭ ﺍﺧﻼﻕ ﺍﮐﺘﺴﺎﺑﻰ ﮐﻪ ﺑﺘﺮﺑﻴﺖ ﺣﺎﺻﻞ‬ ‫ﻬﻴﻪ ﺧﻴﺮ ﻣﺤﺾ ﺍﺳﺖ ﻭ‬ ‫ﺍﻣﺎ ﺍﺧﻼﻕ ﻓﻄﺮﻯ ﻫﺮ ﭼﻨﺪ ﻓﻄﺮﺕ ﺍﻟ ّ‬ ‫ﮔﺮﺩﺩ ‪ّ .‬‬ ‫ﻟﮑﻦ ﺍﺧﺘﻼﻑ ﺍﺧﻼﻕ ﻓﻄﺮﻯ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﺘﻔﺎﻭﺕ ﺩﺭﺟﺎﺗﺴﺖ ﻫﻤﻪ‬

‫ﺍﻣﺎ ﺑﺤﺴﺐ ﺩﺭﺟﺎﺕ ﺧﻮﺏ ﻭ ﺧﻮﺷﺘﺮ ﺍﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺟﻤﻴﻊ‬ ‫ﺧﻴﺮ ﺍﺳﺖ ّ‬ ‫ﻗﺎﺑﻠﻴﺖ‬ ‫ﺍﻣﺎ ﺍﺩﺭﺍﮎ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻭ‬ ‫ّ‬ ‫ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺍﺩﺭﺍﮎ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺩﺍﺭﺩ ّ‬

‫ﻣﺜﻼ ﭼﻨﺪ ﻃﻔﻞ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻭﺍﺿﺢ ﺍﺳﺖ ‪.‬‬ ‫ً‬ ‫ﻣﻌﻠﻢ ﺗﺤﺼﻴﻞ‬ ‫ﺍﺯ ﻳﮏ ﺧﺎﻧﺪﺍﻥ ﺩﺭ ﻳﮏ‬ ‫ﻣﺤﻞ ﺩﺭ ﻳﮏ ﻣﮑﺘﺐ ﺍﺯ ﻳﮏ ّ‬ ‫ّ‬

‫ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻴﮏ ﻏﺬﺍ ﻭ ﻳﮏ ﻫﻮﺍ ﻭ ﻳﮏ ﻟﺒﺎﺱ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ ﻭ ﻳﮏ‬

‫ﻻﺑﺪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺍﻃﻔﺎﻝ ﺑﻌﻀﻰ ﻣﺎﻫﺮ ﺩﺭ ﻓﻨﻮﻥ ﺷﻮﻧﺪ‬ ‫ﺩﺭﺱ ﺑﺨﻮﺍﻧﻨﺪ‬ ‫ّ‬

‫ﻣﺘﻮﺳﻂ ﻭ ﺑﻌﻀﻰ ﭘﺴﺖ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺩﺭ ﺍﺻﻞ ﻓﻄﺮﺕ‬ ‫ﻭ ﺑﻌﻀﻰ‬ ‫ّ‬ ‫ﻗﺎﺑﻠﻴﺖ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻣﺸﻬﻮﺩ ﻭﻟﻰ‬ ‫ﺗﻔﺎﻭﺕ ﺩﺭﺟﺎﺕ ﻣﻮﺟﻮﺩ ﻭ ﺗﻔﺎﻭﺕ‬ ‫ّ‬ ‫ﻣﺠﺮﺩ ﺗﻔﺎﻭﺕ ﺩﺭﺟﺎﺗﺴﺖ‬ ‫ﺷﺮ ﺍﺳﺖ‬ ‫ّ‬ ‫ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﻧﻪ ﺍﺯ ﺭﻭﻯ ﺧﻴﺮ ﻭ ّ‬

‫ﻳﮑﻰ ﺩﺭ ﺩﺭﺟﮥ ﺍﻋﻠﻰ ﺍﺳﺖ ﻭ ﻳﮑﻰ ﺩﺭ ﺩﺭﺟﮥ ﻭﺳﻄﻰ ﻭ ﻳﮑﻰ ﺩﺭ ﺩﺭﺟﮥ‬

‫ﻣﺜﻼ ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺣﻴﻮﺍﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮔﻴﺎﻩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‬ ‫ﺍﺩﻧﻰ ‪.‬‬ ‫ً‬ ‫ﺍﻣﺎ ﻭﺟﻮﺩ ﺩﺭ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺭﺑﻌﻪ ﻣﺘﻔﺎﻭﺗﺴﺖ‬ ‫ﺟﻤﺎﺩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ّ‬

‫ﮐﻞ ﻣﻮﺟﻮﺩﻧﺪ ﻭ ﺍﻳﻦ‬ ‫ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ﮐﺠﺎ ﻭ ﻭﺟﻮﺩ ﺣﻴﻮﺍﻧﻰ ﮐﺠﺎ ﻭﻟﻰ ّ‬

‫ﺍﻣﺎ ﺗﻔﺎﻭﺕ ﺍﺧﻼﻕ‬ ‫ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻭﺟﻮﺩ ﺗﻔﺎﻭﺕ ﺩﺭﺟﺎﺗﺴﺖ ‪ .‬ﻭ ّ‬ ‫ﻗﻮﺕ ﻭ ﺿﻌﻒ ﻣﺰﺍﺝ ﻳﻌﻨﻰ ﺍﺑﻮﻳﻦ ﭼﻮﻥ ﺿﻌﻴﻒ ﺍﻟﻤﺰﺍﺝ‬ ‫ﺍﺭﺛﻰ ﺍﻳﻦ ﺍﺯ ّ‬

‫ﺑﺎﺷﻨﺪ ﺍﻃﻔﺎﻝ ﭼﻨﺎﻥ ﮔﺮﺩﻧﺪ ﻭ ﺍﮔﺮ ﻗﻮﻯ ﺑﺎﺷﻨﺪ ﺍﻃﻔﺎﻝ ﺟﺴﻮﺭ ﺷﻮﻧﺪ‬ ‫ﺹ ‪١٦٢‬‬

‫ﻃﻴﺒﻪ ﻣﺎﻧﻨﺪ ﺟﻨﺲ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻃﻬﺎﺭﺕ ﺧﻮﻥ ﺣﮑﻢ ّ‬ ‫ﮐﻠﻰ ﺩﺍﺭﺩ ﺯﻳﺮﺍ ﻧﻄﻔﮥ ّ‬ ‫ﻣﺜﻼ ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﺪ‬ ‫ﺍﻋﻠﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻧﺒﺎﺕ ﻭ ﺣﻴﻮﺍﻥ ﻧﻴﺰ ﻣﻮﺟﻮﺩ ‪.‬‬ ‫ً‬ ‫ﺑﺎﻟﻄﺒﻊ‬ ‫ﺗﻮﻟﺪ ﻳﺎﺑﻨﺪ ّ‬ ‫ﺍﻃﻔﺎﻟﻰ ﮐﻪ ﺍﺯ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺿﻌﻴﻒ ﻭ ﻣﻌﻠﻮﻝ ّ‬

‫ﺗﺤﻤﻞ ﻭ ﺑﻰ ﺛﺒﺎﺕ‬ ‫ﺑﻀﻌﻒ ﺑﻨﻴﻪ ﻭ ﺿﻌﻒ ﻋﺼﺐ ﻣﺒﺘﻠﻰ ﻭ ﺑﻰ ﺻﺒﺮ ﻭ ﺑﻰ‬ ‫ّ‬

‫ﻫﻤﺖ ﻭ ﻋﺠﻮﻝ ﻫﺴﺘﻨﺪ ﺯﻳﺮﺍ ﺿﻌﻒ ﻭ ﺳﺴﺘﻰ ﺍﺑﻮﻳﻦ ﺩﺭ ﺍﻃﻔﺎﻝ‬ ‫ﻭ ﺑﻰ ّ‬

‫ﻣﻴﺮﺍﺙ ﮔﺸﺘﻪ ‪ .‬ﻭ ﺍﺯﻳﻦ ﮔﺬﺷﺘﻪ ﺑﻌﻀﻰ ﺍﺯ ﺧﺎﻧﻤﺎﻥ ﻭ ﺩﻭﺩﻣﺎﻧﻬﺎ ﺑﻤﻮﻫﺒﺘﻰ‬ ‫ﻣﺜﻼ ﺳﻼﻟﮥ ﺍﺑﺮﺍﻫﻴﻤﻰ ﺑﻤﻮﻫﺒﺘﻰ ﻣﺨﺼﻮﺹ ﺑﻮﺩﻩ ﮐﻪ ﺟﻤﻴﻊ‬ ‫ﻣﺨﺼﻮﺹ ﮔﺮﺩﻧﺪ‬ ‫ً‬ ‫ﺍﻧﺒﻴﺎﻯ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﺍﺯ ﺳﻼﻟﮥ ﺍﺑﺮﺍﻫﻴﻤﻰ ﺑﻮﺩﻧﺪ ﺍﻳﻦ ﻣﻮﻫﺒﺖ ﺭﺍ ﺧﺪﺍ‬

‫ﺑﺂﻥ ﺳﻼﻟﻪ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺍﺯ ﻃﺮﻑ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ‬ ‫ﻣﺤﻤﺪ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻭ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺯ ﻃﺮﻑ ﻣﺎﺩﺭ ﻭ ﺣﻀﺮﺕ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻪ ﺍﺯ ﺁﻥ ﺳﻼﻟﻪﺍﻧﺪ ) ﺟﻤﺎﻝ‬ ‫ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎﻯ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﻭ ﻣﻈﺎﻫﺮ ّ‬

‫ﻣﺒﺎﺭﮎ ﻧﻴﺰ ﺍﺯ ﺳﻼﻟﮥ ﺍﺑﺮﺍﻫﻴﻤﻰ ﻫﺴﺘﻨﺪ ﭼﻮﻥ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻏﻴﺮ ﺍﺯ‬

‫ﺍﺳﻤﻌﻴﻞ ﻭ ﺍﺳﺤﻖ ﭘﺴﺮﻫﺎﻯ ﺩﻳﮕﺮ ﺩﺍﺷﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺑﺼﻔﺤﺎﺕ ﺍﻳﺮﺍﻥ‬

‫ﻭ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﻫﺠﺮﺕ ﻧﻤﻮﺩﻧﺪ ﻭ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺳﻼﻟﻪﺍﻧﺪ (‪.‬‬ ‫ﺣﺘﻰ ﺍﮔﺮ ﺍﺧﻼﻕ ﻣﻄﺎﺑﻖ‬ ‫ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﺍﺧﻼﻕ ﻣﻴﺮﺍﺛﻰ ﻧﻴﺰ ﻣﻮﺟﻮﺩ ّ‬

‫ﻧﻴﺎﻳﺪ ﻭ ﻟﻮ ﺟﺴﻤﴼ ﺍﺯ ﺁﻧﺴﻼﻟﻪ ﺍﺳﺖ ﻭﻟﻰ ﺭﻭﺣﴼ ﺍﺯ ﺁﻧﺴﻼﻟﻪ ﺷﻤﺮﺩﻩ ﻧﺸﻮﺩ‬

‫ﺍﻣﺎ ﺗﻔﺎﻭﺕ ﺍﺧﻼﻕ‬ ‫ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﮐﻨﻌﺎﻥ ﺍﺯ ﺳﻼﻟﮥ ﻧﻮﺣﻰ ﺷﻤﺮﺩﻩ ﻧﻤﻴﺸﻮﺩ ‪ .‬ﻭ ّ‬

‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻤﺴﺖ ﺯﻳﺮﺍ ﺗﺮﺑﻴﺖ ﺑﺴﻴﺎﺭ ﺣﮑﻢ ﺩﺍﺭﺩ‬ ‫ﻣﻦ ﺣﻴﺚ ّ‬ ‫ﻧﺎﺩﺍﻥ ﺍﺯ ﺗﺮﺑﻴﺖ ﺩﺍﻧﺎ ﺷﻮﺩ ﺟﺒﺎﻥ ﺍﺯ ﺗﺮﺑﻴﺖ ﺷﺠﺎﻉ ﮔﺮﺩﺩ ﺷﺎﺧﮥ ﮐﺞ ﺍﺯ‬

‫ﺗﺮﺑﻴﺖ ﺭﺍﺳﺖ ﺷﻮﺩ ﻣﻴﻮﻫﺎﻯ ﮐﻮﻫﻰ ﺟﻨﮕﻠﻰ ﺗﻠﺦ ﻭ ﮔﺰ ﺍﺯ ﺗﺮﺑﻴﺖ ﻟﺬﻳﺬ‬ ‫ﻣﺘﻮﺣﺸﻪ ﺍﺯ‬ ‫ﺍﻣﺖ‬ ‫ّ‬ ‫ﻭ ﺷﻴﺮﻳﻦ ﮔﺮﺩﺩ ﮔﻞ ﭘﻨﺞ ﭘﺮ ﺍﺯ ﺗﺮﺑﻴﺖ ﺻﺪ ﭘﺮ ﺷﻮﺩ ّ‬

‫ﺣﺘﻰ ﺣﻴﻮﺍﻥ ﺍﺯ ﺗﺮﺑﻴﺖ ﺣﺮﮐﺖ ﻭ ﺭﻭﺵ ﺍﻧﺴﺎﻥ‬ ‫ﺗﺮﺑﻴﺖ‬ ‫ّ‬ ‫ﻣﺘﻤﺪﻥ ﮔﺮﺩﺩ ّ‬

‫ﻣﻬﻢ ﺷﻤﺮﺩ ﺯﻳﺮﺍ ﺍﻣﺮﺍﺽ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺩﺭ‬ ‫ﻳﺎﺑﺪ ﺍﻳﻦ ﺗﺮﺑﻴﺖ ﺭﺍ ﺑﺎﻳﺪ ﺑﺴﻴﺎﺭ ّ‬

‫ﻋﺎﻟﻢ ﺍﺟﺴﺎﻡ ﺑﻴﮑﺪﻳﮕﺮ ﺳﺮﺍﻳﺖ ﺷﺪﻳﺪﻩ ﺩﺍﺭﺩ ﺑﻬﻤﭽﻨﻴﻦ ﺍﺧﻼﻕ ﺩﺭ ﺍﺭﻭﺍﺡ‬

‫ﻭ ﻗﻠﻮﺏ ﻧﻬﺎﻳﺖ ﺳﺮﺍﻳﺖ ﺩﺍﺭﺩ ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﺗﺮﺑﻴﺖ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻤﺴﺖ‬ ‫ﺹ ‪١٦٣‬‬

‫ﻗﺎﺑﻠﻴﺖ‬ ‫ﮐﻠﻰ ﺩﺍﺭﺩ ‪ .‬ﺷﺎﻳﺪ ﻧﻔﺴﻰ ﺑﮕﻮﻳﺪ ﮐﻪ ﻣﺎﺩﺍﻡ ﮐﻪ ﺍﺳﺘﻌﺪﺍﺩ ﻭ‬ ‫ﻭ ﺣﮑﻢ ّ‬ ‫ّ‬ ‫ﻻﺑﺪ ﺗﻔﺎﻭﺕ ﺍﺧﻼﻕ‬ ‫ﻧﻔﻮﺱ ﻣﺘﻔﺎﻭﺗﺴﺖ ﻭ ﺑﺴﺒﺐ ﺗﻔﺎﻭﺕ ﺍﺳﺘﻌﺪﺍﺩ‬ ‫ّ‬

‫ﺍﻣﺎ ﻧﭽﻨﺎﻧﺴﺖ ﺯﻳﺮﺍ ﺍﺳﺘﻌﺪﺍﺩ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﺍﺳﺘﻌﺪﺍﺩ ﻓﻄﺮﻯ‬ ‫ﺍﺳﺖ ّ‬

‫ﮐﻞ ﺧﻴﺮ ﻣﺤﺾ‬ ‫ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺍﮐﺘﺴﺎﺑﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻓﻄﺮﻯ ﮐﻪ ﺧﻠﻖ ﺍﻟﻬﻴﺴﺖ ّ‬ ‫ﺍﻣﺎ ﺍﺳﺘﻌﺪﺍﺩ ﺍﮐﺘﺴﺎﺑﻰ ﺳﺒﺐ ﮔﺮﺩﺩ ﮐﻪ‬ ‫ﺷﺮ ﻧﻴﺴﺖ ّ‬ ‫ﺍﺳﺖ ﺩﺭ ﻓﻄﺮﺕ ّ‬

‫ﻣﺜﻼ ﺧﺪﺍ ﺟﻤﻴﻊ ﺑﺸﺮ ﺭﺍ ﭼﻨﻴﻦ ﺧﻠﻖ ﮐﺮﺩﻩ ﻭ ﭼﻨﻴﻦ‬ ‫ﺷﺮ ﺣﺎﺻﻞ ﺷﻮﺩ ‪.‬‬ ‫ً‬ ‫ّ‬ ‫ﺳﻢ‬ ‫ﻗﺎﺑﻠﻴﺖ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺩﺍﺩﻩ ﮐﻪ ﺍﺯ ﺷﻬﺪ ﻭ ّ‬ ‫ﺷﮑﺮ ﻣﺴﺘﻔﻴﺪ ﺷﻮﻧﺪ ﻭ ﺍﺯ ّ‬ ‫ّ‬ ‫ﻗﺎﺑﻠﻴﺖ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻓﻄﺮﻳﺴﺖ ﮐﻪ ﺧﺪﺍ‬ ‫ﻣﺘﻀﺮﺭ ﻭ ﻫﻼﮎ ﮔﺮﺩﻧﺪ ﺍﻳﻦ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻣﺎ ﺍﻧﺴﺎﻥ ﺑﻨﺎ ﻣﻴﮑﻨﺪ ﮐﻢ ﮐﻢ‬ ‫ﺑﺠﻤﻴﻊ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻳﮑﺴﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ ‪ّ .‬‬

‫ﺳﻢ ﻣﻴﺨﻮﺭﺩ ﺍﻧﺪﮎ ﺍﻧﺪﮎ‬ ‫ﺳﻢ ﻧﻤﻮﺩﻥ ﻫﺮ ﺭﻭﺯﻯ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ّ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ّ‬

‫ﺯﻳﺎﺩ ﻣﻴﮑﻨﺪ ﺗﺎ ﺑﺠﺎﺋﻰ ﻣﻴﺮﺳﺪ ﮐﻪ ﻫﺮ ﺭﻭﺯ ﺍﮔﺮ ﻳﮏ ﺩﺭﻫﻢ ﺍﻓﻴﻮﻥ ﻧﺨﻮﺭﺩ‬

‫ﺑﮑﻠﻰ ﻣﻨﻘﻠﺐ ﻣﻴﮕﺮﺩﺩ ‪ .‬ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ‬ ‫ﻫﻼﮎ ﻣﻴﺸﻮﺩ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻓﻄﺮﻯ ّ‬

‫ﻗﺎﺑﻠﻴﺖ ﻓﮑﺮﻯ ﺍﺯ ﺗﻔﺎﻭﺕ ﻋﺎﺩﺕ ﻭ ﺗﺮﺑﻴﺖ ﭼﮕﻮﻧﻪ‬ ‫ﮐﻪ ﺍﺳﺘﻌﺪﺍﺩ ﻭ‬ ‫ّ‬

‫ﺗﻐﻴﻴﺮ ﻣﻰ ﻳﺎﺑﺪ ﮐﻪ ﺑﺎﻟﻌﮑﺲ ﻣﻴﺸﻮﺩ ‪ .‬ﺍﻋﺘﺮﺍﺽ ﺑﺮ ﺍﺷﻘﻴﺎ ﺍﺯ ﺟﻬﺖ ﺍﺳﺘﻌﺪﺍﺩ‬ ‫ﻗﺎﺑﻠﻴﺖ‬ ‫ﻗﺎﺑﻠﻴﺖ ﻓﻄﺮﻯ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﻋﺘﺮﺍﺽ ﺍﺯ ﺟﻬﺖ ﺍﺳﺘﻌﺪﺍﺩ ﻭ‬ ‫ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺣﺘﻰ ﺻﻔﺎﺕ ﻭ‬ ‫ﺷﺮﻯ ﻧﻴﺴﺖ ّ‬ ‫ﮐﻞ ﺧﻴﺮ ﺍﺳﺖ ّ‬ ‫ﺍﮐﺘﺴﺎﺑﻴﺴﺖ ﺩﺭ ﻓﻄﺮﺕ ّ‬

‫ﺧﻠﻘﻰ ﮐﻪ ﻣﺬﻣﻮﻡ ﻭ ﻣﻼﺯﻡ ﺫﺍﺗﻰ ﺑﻌﻀﻰ ﺍﺯ ﻧﻮﻉ ﺍﻧﺴﺎﻧﻴﺴﺖ ﻭﻟﻰ ﻓﻰ‬

‫ﻣﺜﻼ ﺩﺭ ﺑﺪﺍﻳﺖ ﺣﻴﺎﺕ ﻣﻼﺣﻈﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﻃﻔﻞ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﻣﺬﻣﻮﻡ ﻧﻪ ‪.‬‬ ‫ً‬ ‫ﺩﺭ ﺷﻴﺮ ﺧﻮﺭﺩﻥ ﺍﺯ ﭘﺴﺘﺎﻥ ﺁﺛﺎﺭ ﺣﺮﺹ ﺍﺯ ﺍﻭ ﻭﺍﺿﺢ ﻭ ﺁﺛﺎﺭ ﻏﻀﺐ‬

‫ﻭ ﻗﻬﺮ ﺍﺯ ﺍﻭ ﻣﺸﻬﻮﺩ ﭘﺲ ﺣﺴﻦ ﻭ ﻗﺒﺢ ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻥ ﺧﻠﻘﻴﺴﺖ‬

‫ﺧﻴﺮﻳﺖ ﻣﺤﺾ ﺩﺭ ﺧﻠﻘﺖ ﻭ ﻓﻄﺮﺗﺴﺖ ‪ .‬ﺟﻮﺍﺏ ﺍﻳﻨﺴﺖ‬ ‫ﻭ ﺍﻳﻦ ﻣﻨﺎﻓﻰ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺍﮔﺮ ﺩﺭ‬ ‫ﮐﻪ ﺣﺮﺹ ﮐﻪ ﻃﻠﺐ ﺍﺯﺩﻳﺎﺩ ﺍﺳﺖ ﺻﻔﺖ ﻣﻤﺪﻭﺡ ﺍﺳﺖ ّ‬

‫ﻣﺜﻼ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺣﺮﺹ ﺩﺭ ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﻭ‬ ‫ﻣﻮﻗﻌﺶ ﺻﺮﻑ ﺷﻮﺩ‬ ‫ً‬ ‫ﻣﺮﻭﺕ ﻭ‬ ‫ﻣﻌﺎﺭﻑ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺣﺮﺹ ﺩﺭ ﺭﺣﻢ ﻭ ّ‬

‫ﻋﺪﺍﻟﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺴﻴﺎﺭ ﻣﻤﺪﻭﺡ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺑﺮ ﻇﺎﻟﻤﺎﻥ ﺧﻮﻧﺨﻮﺍﺭ‬ ‫ﺹ ‪١٦٤‬‬ ‫ﮐﻪ ﻣﺎﻧﻨﺪ ﺳﺒﺎﻉ ﺩﺭﻧﺪﻩ ﻫﺴﺘﻨﺪ ﻗﻬﺮ ﻭ ﻏﻀﺐ ﻧﻤﺎﻳﺪ ﺑﺴﻴﺎﺭ ﻣﻤﺪﻭﺡ ﺍﺳﺖ‬

‫ﻭﻟﻰ ﺍﮔﺮ ﺍﻳﻦ ﺻﻔﺎﺕ ﺭﺍ ﺩﺭ ﻏﻴﺮ ﻣﻮﺍﺿﻊ ﺻﺮﻑ ﻧﻤﺎﻳﺪ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ‪.‬‬

‫ﺍﻣﺎ ﺍﺧﻼﻕ‬ ‫ﺷﺮ ﻣﻮﺟﻮﺩ ﻧﻴﺴﺖ ّ‬ ‫ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺩﺭ ﻭﺟﻮﺩ ﺍﻳﺠﺎﺩ ﺍﺑﺪﴽ ّ‬

‫ﻓﻄﺮﻳﮥ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﺩﺭ ﻣﻮﺍﺿﻊ ﻏﻴﺮ ﻣﺸﺮﻭﻋﻪ ﺻﺮﻑ ﺷﻮﺩ ﻣﺬﻣﻮﻡ ﮔﺮﺩﺩ ‪.‬‬ ‫ّ‬

‫ﻣﺜﻼ ﺷﺨﺺ ﻏﻨﻰ ﮐﺮﻳﻤﻰ ﺑﻔﻘﻴﺮﻯ ﺍﺣﺴﺎﻧﻰ ﻧﻤﺎﻳﺪ ﮐﻪ ﺩﺭ ﺍﺣﺘﻴﺎﺟﺎﺕ‬ ‫ً‬ ‫ّ‬ ‫ﺿﺮﻭﺭﻳﮥ ﺧﻮﻳﺶ ﺻﺮﻑ ﻧﻤﺎﻳﺪ ﺁﻥ ﺷﺨﺺ ﻓﻘﻴﺮ ﺍﮔﺮ ﺁﻧﻤﺒﻠﻎ ﺭﺍ ﺩﺭ ﻣﻮﺍﺭﺩ‬ ‫ّ‬ ‫ﻓﻄﺮﻳﮥ‬ ‫ﻏﻴﺮ ﻣﺸﺮﻭﻋﻪ ﺻﺮﻑ ﮐﻨﺪ ﻣﺬﻣﻮﻡ ﮔﺮﺩﺩ ﺑﻬﻤﭽﻨﻴﻦ ﺟﻤﻴﻊ ﺍﺧﻼﻕ‬ ‫ّ‬

‫ﺍﻧﺴﺎﻥ ﮐﻪ ﺳﺮﻣﺎﻳﮥ ﺣﻴﺎﺗﺴﺖ ﺍﮔﺮ ﺩﺭ ﻣﻮﺍﺭﺩ ﻏﻴﺮ ﻣﺸﺮﻭﻋﻪ ﺍﻇﻬﺎﺭ ﻭ‬

‫ﺍﺳﺘﻌﻤﺎﻝ ﺷﻮﺩ ﻣﺬﻣﻮﻡ ﮔﺮﺩﺩ ﭘﺲ ﻭﺍﺿﺢ ﺷﺪ ﮐﻪ ﻓﻄﺮﺕ ﺧﻴﺮ ﻣﺤﺾ‬ ‫ﺍﺳﺖ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺑﺪﺗﺮﻳﻦ ﺍﺧﻼﻕ ﻭ ﻣﺒﻐﻮﺽﺗﺮﻳﻦ ﺻﻔﺎﺕ‬ ‫ﮐﻪ ﺍﺳﺎﺱ ﺟﻤﻴﻊ ﺷﺮﻭﺭ ﺍﺳﺖ ﺩﺭﻭﻍ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦ ﺑﺪﺗﺮ ﻭ ﻣﺬﻣﻮﻣﺘﺮ‬

‫ﺗﺼﻮﺭ ﻧﮕﺮﺩﺩ ﻫﺎﺩﻡ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ ﺍﻧﺴﺎﻧﻴﺴﺖ ﻭ ﺳﺒﺐ‬ ‫ﺻﻔﺘﻰ ﺩﺭ ﻭﺟﻮﺩ‬ ‫ّ‬

‫ﺭﺫﺍﻳﻞ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺍﺯ ﺍﻳﻦ ﺻﻔﺖ ﺑﺪﺗﺮ ﺻﻔﺘﻰ ﻧﻴﺴﺖ ﺍﺳﺎﺱ ﺟﻤﻴﻊ ﻗﺒﺎﺋﺢ‬

‫ﺗﺴﻠﻰ ﺩﻫﺪ ﮐﻪ ﺍﻟﺤﻤﺪ ‪ ‬ﺍﺣﻮﺍﻝ‬ ‫ﺍﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﮔﺮ ﺣﮑﻴﻢ ﻣﺮﻳﺾ ﺭﺍ ّ‬

‫ﺗﻮ ﺑﻬﺘﺮ ﺍﺳﺖ ﻭ ﺍﻣﻴﺪ ﺣﺼﻮﻝ ﺷﻔﺎﺳﺖ ﻫﺮ ﭼﻨﺪ ﺍﻳﻦ ﻗﻮﻝ ﻣﺨﺎﻟﻒ‬

‫ﺗﺴﻠﻰ ﺧﺎﻃﺮ ﻣﺮﻳﺾ ﻭ ﻣﺪﺍﺭ ﺷﻔﺎﻯ ﺍﺯ‬ ‫ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﻭﻟﻰ ﮔﺎﻫﻰ ﺳﺒﺐ ّ‬

‫ﺍﻟﺴﻼﻡ ‪.‬‬ ‫ﻣﺮﺽ ﺍﺳﺖ ﻣﺬﻣﻮﻡ ﻧﻴﺴﺖ ﺩﻳﮕﺮ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺑﻐﺎﻳﺖ ﻭﺿﻮﺡ ﭘﻴﻮﺳﺖ ﻭ ّ‬ ‫‪ - ٥٨‬ﻧﺢ‬ ‫ﺩﺭﺟﮥ ﺍﺩﺭﺍﮐﺎﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ‬ ‫ﺳﺆﺍﻝ‬

‫ﺣﺪﻯ ﻣﺤﺪﻭﺩ ﺗﻮﺍﻥ ﮐﺮﺩ ؟‬ ‫ﺍﺩﺭﺍﮐﺎﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺗﺎ ﺑﭽﻪ ﺩﺭﺟﻪ ﺍﺳﺖ ﻭ ﺑﭽﻪ ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﺑﺪﺍﻧﮑﻪ ﺍﺩﺭﺍﮐﺎﺕ ﻣﺨﺘﻠﻒ ﺍﺳﺖ ﺍﺩﻧﻰ ﺭﺗﺒﮥ ﺍﺩﺭﺍﮐﺎﺕ ﺍﺣﺴﺎﺳﺎﺕ‬ ‫ﺣﻮﺍﺱ ﻇﺎﻫﺮ ﺍﺳﺖ ﻭ ﺁﻥ‬ ‫ﺣﺴﻴﺎﺕ‬ ‫ﻃﺒﻴﻌﻴﻪ ﮐﻪ ﺑﻘﻮﺍﻯ ّ‬ ‫ّ‬ ‫ﺣﻴﻮﺍﻧﻴﺴﺖ ﻳﻌﻨﻰ ّ ّ‬ ‫ﺹ ‪١٦٥‬‬ ‫ﺣﺴﻴﺎﺕ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﻭ ﺩﺭ ﺍﻳﻦ ﺍﺩﺭﺍﮎ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﻣﺸﺘﺮﮐﻨﺪ‬ ‫ّ​ّ‬

‫ﺍﻣﺎ ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺑﻠﮑﻪ ﺑﻌﻀﻰ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ ﺍﻗﻮﻯﺍﻧﺪ ﺍﺯ ﺍﻧﺴﺎﻥ ‪ .‬ﻭ ّ‬

‫ﻣﺘﻨﻮﻉ ﻭ ﻣﺘﻔﺎﻭﺗﺴﺖ ﺩﺭ ﺭﺗﺒﮥ‬ ‫ﺑﺎﺧﺘﻼﻓﺎﺕ ﻣﺮﺍﺗﺐ ﺍﻧﺴﺎﻧﻰ ﺍﺩﺭﺍﮐﺎﺕ ّ‬

‫ﺍﻭﻟﻴﻪ ﺩﺭ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﺍﺩﺭﺍﮐﺎﺕ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺍﺩﺭﺍﮐﺎﺕ‬ ‫ّ ّ‬

‫ﻗﻮﻩ ﺟﻤﻴﻊ ﺑﺸﺮ ﻣﺸﺘﺮﮐﻨﺪ ﺧﻮﺍﻩ ﻏﺎﻓﻞ ﺧﻮﺍﻩ ﻫﺸﻴﺎﺭ ﺧﻮﺍﻩ‬ ‫ﻭ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﻣﺆﻣﻦ ﺧﻮﺍﻩ ﮔﻤﺮﺍﻩ ﻭ ﺍﻳﻦ ﻧﻔﺲ ﻧﺎﻃﻘﮥ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺍﻳﺠﺎﺩ ﺍﻟﻬﻰ ﻣﺤﻴﻂ‬ ‫ﻭ ﻣﻤﺘﺎﺯ ﺍﺯ ﺳﺎﺋﺮ ﮐﺎﺋﻨﺎﺗﺴﺖ ﻭ ﭼﻮﻥ ﺍﺷﺮﻑ ﻭ ﻣﻤﺘﺎﺯ ﺍﺳﺖ ﻟﻬﺬﺍ ﻣﺤﻴﻂ‬

‫ﻗﻮﮤ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﻣﻤﮑﻦ ﮐﻪ ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎ ﺭﺍ ﮐﺸﻒ ﻧﻤﺎﻳﺪ‬ ‫ﺑﺮ ﺍﺷﻴﺎﺳﺖ ‪ .‬ﺍﺯ ّ‬

‫ﺧﻮﺍﺹ ﮐﺎﺋﻨﺎﺗﺮﺍ ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﻭ ﺑﺎﺳﺮﺍﺭ ﻣﻮﺟﻮﺩﺍﺕ ﭘﻰ ﺑﺮﺩ ﺍﻳﻦ‬ ‫ﻭ‬ ‫ّ‬ ‫ﻓﻨﻮﻥ ﻭ ﻣﻌﺎﺭﻑ ﻭ ﺻﻨﺎﻳﻊ ﻭ ﺑﺪﺍﻳﻊ ﻭ ﺗﺄﺳﻴﺴﺎﺕ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ ﻭ‬

‫ﺳﺮ‬ ‫ﻣﺸﺮﻭﻋﺎﺕ ّ‬ ‫ﮐﻞ ﺍﺯ ﺍﺩﺭﺍﮐﺎﺕ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺣﺎﺻﻞ ﻭ ﺩﺭ ﺯﻣﺎﻧﻰ ّ‬

‫ﻣﺼﻮﻥ ﻭ ﺭﺍﺯ ﻣﮑﻨﻮﻥ ﻭ ﻏﻴﺮ ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ ﻭ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺑﺘﺪﺭﻳﺞ‬

‫ﺑﺤﻴﺰ ﺷﻬﻮﺩ ﺁﻭﺭﺩﻩ ﻭ ﺍﻳﻦ ﺍﻋﻈﻢ‬ ‫ﺣﻴﺰ ﻏﻴﺐ ﻭ ﺧﻔﺎ‬ ‫ّ‬ ‫ﮐﺸﻒ ﮐﺮﺩﻩ ﻭ ﺍﺯ ّ‬

‫ﻗﻮﮤ ﺍﺩﺭﺍﮎ ﺩﺭ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﻭ ﻧﻬﺎﻳﺖ ﺟﻮﻻﻥ ﻭ ﻃﻴﺮﺍﻧﺶ‬ ‫ّ‬

‫ﺍﻣﮑﺎﻧﻴﻪ ﺭﺍ ﺍﺩﺭﺍﮎ‬ ‫ﺧﻮﺍﺹ ﻭ ﺁﺛﺎﺭ ﻣﻮﺟﻮﺩﺍﺕ‬ ‫ﺍﻳﻨﺴﺖ ﮐﻪ ﺣﻘﺎﻳﻖ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﻗﻮﮤ‬ ‫ﺍﻣﺎ ﻋﻘﻞ ّ‬ ‫ﮐﻠﻰ ﺍﻟﻬﻰ ﮐﻪ ﻣﺎﻭﺭﺍء ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﺁﻥ ﻓﻴﺾ ّ‬ ‫ﻧﻤﺎﻳﺪ ‪ّ .‬‬

‫ﮐﻮﻧﻴﻪ ﻭ ﻣﻘﺘﺒﺲ ﺍﺯ‬ ‫ﮐﻠﻰ ﺍﻟﻬﻴﺴﺖ ﻣﺤﻴﻂ ﺑﺮ ﺣﻘﺎﺋﻖ‬ ‫ﻗﺪﻳﻤﻪ ﺍﺳﺖ ﻭ ﻋﻘﻞ ّ‬ ‫ّ‬

‫ﻣﺘﺤﺴﺴﻪ ‪.‬‬ ‫ﻣﺘﺠﺴﺴﮥ‬ ‫ﻗﻮﮤ‬ ‫ّ‬ ‫ّ‬ ‫ﻗﻮﮤ ﻋﺎﻟﻤﻪ ﺍﺳﺖ ﻧﻪ ّ‬ ‫ﻬﻴﻪ ﺍﺳﺖ ﺁﻥ ّ‬ ‫ﺍﻧﻮﺍﺭ ﻭ ﺍﺳﺮﺍﺭ ﺍﻟ ّ‬

‫ﺗﺠﺴﺲ ﭘﻰ ﺑﺤﻘﺎﺋﻖ‬ ‫ﻣﺘﺠﺴﺴﻪ ﺍﺳﺖ ﺍﺯ‬ ‫ﻣﻌﻨﻮﻳﮥ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﻗﻮﺍﻯ‬ ‫ﻗﻮﺍﻯ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻠﮑﻮﺗﻴﻪ ﮐﻪ ﻣﺎﻭﺭﺍء‬ ‫ﻗﻮﮤ ﻋﺎﻗﻠﮥ‬ ‫ﮐﺎﺋﻨﺎﺕ ﻭ‬ ‫ّ‬ ‫ﺍﻣﺎ ّ‬ ‫ﺧﻮﺍﺹ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺮﺩ ّ‬ ‫ّ‬

‫ﻣﻄﻠﻊ‬ ‫ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﻣﺤﻴﻂ ﺑﺮ ﺍﺷﻴﺎﺳﺖ ﻭ ﻋﺎﻟﻢ ﺍﺷﻴﺎ ﻭ ﻣﺪﺭﮎ ﺍﺷﻴﺎ ﻭ ّ‬ ‫ﻣﻠﮑﻮﺗﻴﻪ ﻭ‬ ‫ﺧﻔﻴﮥ‬ ‫ﻬﻴﻪ ﻭ ﮐﺎﺷﻒ ﺣﻘﺎﻳﻖ‬ ‫ّ‬ ‫ّ‬ ‫ﺑﺮ ﺍﺳﺮﺍﺭ ﻭ ﺣﻘﺎﻳﻖ ﻭ ﻣﻌﺎﻧﻰ ﺍﻟ ّ‬

‫ﻧﺒﻮﺕ ﺍﺳﺖ‬ ‫ﻗﻮﮤ‬ ‫ﻬﻴﻪ ﻣﺨﺼﻮﺹ ﺑﻤﻈﺎﻫﺮ ّ‬ ‫ﻣﻘﺪﺳﻪ ﻭ ﻣﻄﺎﻟﻊ ّ‬ ‫ﻋﻘﻠﻴﮥ ﺍﻟ ّ‬ ‫ّ‬ ‫ﺍﻳﻦ ّ‬

‫ﻭ ﭘﺮﺗﻮﻯ ﺍﺯﻳﻦ ﺍﻧﻮﺍﺭ ﺑﺮ ﻣﺮﺍﻳﺎﻯ ﻗﻠﻮﺏ ﺍﺑﺮﺍﺭ ﺯﻧﺪ ﮐﻪ ﻧﺼﻴﺐ ﻭ ﺑﻬﺮﻩ ﺍﻯ‬

‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺳﻪ ﻣﻘﺎﻣﺴﺖ‬ ‫ﻣﻘﺪﺳﻪ ﺑﺮﻧﺪ ‪ .‬ﻭ ﻣﻈﺎﻫﺮ ّ‬ ‫ﻗﻮﻩ ﺑﻮﺍﺳﻄﮥ ﻣﻈﺎﻫﺮ ّ‬ ‫ﺍﺯﻳﻦ ّ‬ ‫ﺹ ‪١٦٦‬‬ ‫ﻣﻈﻬﺮﻳﺖ‬ ‫ﻳﮏ ﻣﻘﺎﻡ ﺟﺴﺪﻯ ﻭ ﻳﮏ ﻣﻘﺎﻡ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﻭ ﻳﮏ ﻣﻘﺎﻡ‬ ‫ّ‬

‫ﺍﻣﺎ ﺟﺴﺪ ﺍﺩﺭﺍﮎ ﺍﺷﻴﺎ ﻧﻤﺎﻳﺪ ﺑﻘﺪﺭ ﺍﺳﺘﻄﺎﻋﺖ ﻋﺎﻟﻢ‬ ‫ﺭﺑﺎﻧﻰ ‪ّ .‬‬ ‫ﮐﺎﻣﻠﮥ ﺟﻠﻮﮤ ّ‬

‫ﻣﺜﻼ ﺧﻮﺍﺏ ﺑﻮﺩﻡ ﻭ‬ ‫ﺟﺴﻤﺎﻧﻰ ﻟﻬﺬﺍ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﻣﻮﺍﻗﻊ ﺍﻇﻬﺎﺭ ﻋﺠﺰ ﻧﻤﻮﺩﻧﺪ‬ ‫ً‬ ‫ﺑﻰ ﺧﺒﺮ ﻧﺴﻤﺔ ﺍ‪ ‬ﺑﺮ ﻣﻦ ﮔﺬﺭ ﻧﻤﻮﺩ ﻭ ﻣﺮﺍ ﺑﻴﺪﺍﺭ ﮐﺮﺩ ﻭ ﺍﻣﺮ ﺑﻨﺪﺍ ﻧﻤﻮﺩ‬

‫ﺳﻦ ﺳﻰ ﺳﺎﻝ ﺗﻌﻤﻴﺪ ﺷﺪ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ّ‬ ‫ﺣﻠﻮﻝ ﻧﻤﻮﺩ ﻭ ﭘﻴﺶ ﺍﺯﻳﻦ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺩﺭ ﻣﺴﻴﺢ ﻇﺎﻫﺮ ﻧﺒﻮﺩ ﺟﻤﻴﻊ‬

‫ﺍﻣﺎ ﻣﻘﺎﻡ ﻣﻠﮑﻮﺗﻰ ﺍﻳﺸﺎﻥ ﻣﺤﻴﻂ‬ ‫ﺍﻳﻦ ﺍﻣﻮﺭ ﺭﺍﺟﻊ ﺑﻤﻘﺎﻡ ﺟﺴﺪﻯ ﺍﻳﺸﺎﻧﺴﺖ ‪ّ .‬‬

‫ﺑﺮ ﺟﻤﻴﻊ ﺍﺷﻴﺎﺳﺖ ﻭ ﻭﺍﻗﻒ ﺑﺮ ﺟﻤﻴﻊ ﺍﺳﺮﺍﺭ ﻭ ﻋﺎﻟﻢ ﺑﺮ ﺟﻤﻴﻊ ﺁﺛﺎﺭ ﻭ ﺣﺎﮐﻢ‬ ‫ﺑﺮ ﺟﻤﻴﻊ ﺍﺷﻴﺎ ﭘﻴﺶ ﺍﺯ ﺑﻌﺜﺖ ﺑﻌﺪ ﺍﺯ ﺑﻌﺜﺖ ﺟﻤﻴﻊ ﻳﮑﺴﺎﻧﺴﺖ ﺍﻳﻨﺴﺖ‬ ‫ﺍﻭﻝ ﻭ ﺁﺧﺮ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻠﻰ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻣﻨﻢ ﺍﻟﻒ ﻭ ﻳﺎء ‪ّ ،‬‬

‫ﻣﻦ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ‪.‬‬

‫‪ - ٥٩‬ﻧﻂ‬ ‫ﺑﺤﻖ‬ ‫ﺣﺪ ﺍﺩﺭﺍﮎ ﺍﻧﺴﺎﻥ ﻧﺴﺒﺖ‬ ‫ّ‬ ‫ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﺣﺪ‬ ‫ﺑﺤﻖ ﭘﻰ ﺑﺮﺩ ؟‬ ‫ﺍﺩﺭﺍﮎ ﺍﻧﺴﺎﻥ ﺗﺎ ﭼﻪ ّ‬ ‫ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺭﺍ ﺯﻣﺎﻥ ﻓﺮﺻﺖ ﻻﺯﻡ ﻭ ﺩﺭ ﺳﺮ ﻧﺎﻫﺎﺭ ﺑﻴﺎﻥ ﻣﺸﮑﻞ ﺑﺎ‬ ‫ﻭﺟﻮﺩ ﺍﻳﻦ ﻣﺨﺘﺼﺮ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ‪ .‬ﺑﺪﺍﻧﮑﻪ ﻋﺮﻓﺎﻥ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ‬ ‫ﻣﻌﺮﻓﺖ ﺫﺍﺕ ﺷﻰء ﻭ ﻣﻌﺮﻓﺖ ﺻﻔﺎﺕ ﺷﻰء ‪ .‬ﺫﺍﺕ ﺷﻰء ﺑﺼﻔﺎﺕ ﻣﻌﺮﻭﻑ‬

‫ﻣﻌﺮﻭﻓﻴﺖ ﺍﺷﻴﺎ‬ ‫ﻣﻴﺸﻮﺩ ﻭ ّﺍﻻ ﺫﺍﺕ ﻣﺠﻬﻮﻟﺴﺖ ﻭ ﻏﻴﺮ ﻣﻌﻠﻮﻡ ‪ .‬ﻭ ﭼﻮﻥ‬ ‫ّ‬

‫ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺧﻠﻘﻨﺪ ﻭ ﻣﺤﺪﻭﺩﻧﺪ ﺑﺼﻔﺎﺗﺴﺖ ﻧﻪ ﺑﺬﺍﺕ ﭘﺲ ﭼﮕﻮﻧﻪ‬

‫ﺍﻟﻮﻫﻴﺖ ﮐﻪ ﻧﺎﻣﺤﺪﻭﺩ ﺍﺳﺖ ﺑﺬﺍﺕ ﻣﻤﮑﻦ ﺯﻳﺮﺍ ﮐﻨﻪ‬ ‫ﻣﻌﺮﻭﻓﻴﺖ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺜﻼ ﮐﻨﻪ ﺁﻓﺘﺎﺏ‬ ‫ﺫﺍﺕ ﻫﻴﭻ ﺷﻰء ﻣﻌﺮﻭﻑ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺑﺼﻔﺎﺕ ﻣﻌﺮﻭﻑ ‪.‬‬ ‫ً‬

‫ﺍﻣﺎ ﺑﺼﻔﺎﺕ ﮐﻪ ﺣﺮﺍﺭﺕ ﻭ ﺷﻌﺎﻉ ﺍﺳﺖ ﻣﻌﺮﻭﻑ ﮐﻨﻪ ﺫﺍﺕ‬ ‫ﻣﺠﻬﻮﻝ ّ‬ ‫ﺹ ‪١٦٧‬‬

‫ﺍﻧﺴﺎﻥ ﻣﺠﻬﻮﻝ ﻭ ﻏﻴﺮ ﻣﻌﺮﻭﻑ ﻭﻟﻰ ﺑﺼﻔﺎﺕ ﻣﻌﺮﻭﻑ ﻭ ﻣﻮﺻﻮﻑ ‪ .‬ﺣﺎﻝ‬

‫ﻣﻌﺮﻭﻓﻴﺖ ﻫﺮ ﺷﻰء ﺑﺼﻔﺎﺗﺴﺖ ﻧﻪ ﺑﺬﺍﺕ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﻋﻘﻞ‬ ‫ﭼﻮﻥ‬ ‫ّ‬

‫ﻣﺤﻴﻂ ﺑﺮ ﮐﺎﺋﻨﺎﺕ ﻭ ﮐﺎﺋﻨﺎﺕ ﺧﺎﺭﺟﻪ ﻣﺤﺎﻁ ‪ ،‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﮐﺎﺋﻨﺎﺕ ﻣﻦ‬

‫ﺭﺏ‬ ‫ﺣﻴﺚ ّ‬ ‫ﺍﻟﺬﺍﺕ ﻣﺠﻬﻮﻝ ﻭ ﻣﻦ ﺣﻴﺚ ّ‬ ‫ﺍﻟﺼﻔﺎﺕ ﻣﻌﺮﻭﻑ ‪ ،‬ﭘﺲ ﭼﮕﻮﻧﻪ ّ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺍﺩﺭﺍﮎ ﻭ ﺍﻭﻫﺎﻡ ﺍﺳﺖ ﺑﺬﺍﺗﻪ ﻣﻌﺮﻭﻑ‬ ‫ﻗﺪﻳﻢ ﻻﻳﺰﺍﻝ ﮐﻪ ّ‬

‫ﺍﻟﺒﺘﻪ‬ ‫ﮔﺮﺩﺩ ؟ ﻳﻌﻨﻰ ﭼﻮﻥ‬ ‫ﻣﻌﺮﻭﻓﻴﺖ ﺷﻰء ﻣﻤﮑﻦ ﺑﺼﻔﺎﺗﺴﺖ ﻧﻪ ﺑﺬﺍﺕ ّ‬ ‫ّ‬ ‫ﺍﻟﺼﻔﺎﺕ‬ ‫ﺣﻘﻴﻘﺖ‬ ‫ﺭﺑﻮﺑﻴﺖ ﻣﻦ ﺣﻴﺚ ّ‬ ‫ﺍﻟﺬﺍﺕ ﻣﺠﻬﻮﻝ ﻭ ﻣﻦ ﺣﻴﺚ ّ‬ ‫ّ‬

‫ﻣﻌﺮﻭﻑ ‪ .‬ﻭ ﺍﺯﻳﻦ ﮔﺬﺷﺘﻪ ﺣﻘﻴﻘﺖ ﺣﺎﺩﺛﻪ ﭼﮕﻮﻧﻪ ﺑﺮ ﺣﻘﻴﻘﺖ ﻗﺪﻳﻤﻪ ﻣﺤﻴﻂ‬ ‫ﮔﺮﺩﺩ ﺯﻳﺮﺍ ﺍﺩﺭﺍﮎ ﻓﺮﻉ ﺍﺣﺎﻃﻪ ﺍﺳﺖ ﺑﺎﻳﺪ ﺍﺣﺎﻃﻪ ﮐﻨﺪ ﺗﺎ ﺍﺩﺭﺍﮎ‬

‫ﺍﺣﺪﻳﺖ ﻣﺤﻴﻂ ﺍﺳﺖ ﻧﻪ ﻣﺤﺎﻁ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﻔﺎﻭﺕ ﻣﺮﺍﺗﺐ‬ ‫ﻧﻤﺎﻳﺪ ﻭ ﺫﺍﺕ‬ ‫ّ‬ ‫ﻣﺜﻼ ﺍﻳﻦ ﺟﻤﺎﺩ ﭼﻮﻥ ﺩﺭ ﺭﺗﺒﮥ‬ ‫ﺩﺭ ﻋﺎﻟﻢ ﺧﻠﻖ ﻣﺎﻧﻊ ﺍﺯ ﻋﺮﻓﺎﻧﺴﺖ ‪.‬‬ ‫ً‬

‫ﻗﻮﮤ ﻧﺎﻣﻴﻪ ﺗﻮﺍﻧﺪ‬ ‫ﺟﻤﺎﺩﻳﺴﺖ ﺁﻧﭽﻪ ﺻﻌﻮﺩ ﮐﻨﺪ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﮐﻪ ﺍﺩﺭﺍﮎ ّ‬

‫ﻗﻮﮤ ﺑﺎﺻﺮﻩ ﻧﺘﻮﺍﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺩﺭﺍﮎ‬ ‫ﺗﺮﻗﻰ ﮐﻨﺪ‬ ‫ﻧﺒﺎﺗﺎﺕ ﺍﺷﺠﺎﺭ ﺁﻧﭽﻪ ّ‬ ‫ﺗﺼﻮﺭ ّ‬ ‫ّ‬

‫ﺗﺼﻮﺭ ﺭﺗﺒﮥ ﺍﻧﺴﺎﻥ ﻳﻌﻨﻰ ﻗﻮﺍﻯ‬ ‫ﺣﺴﺎﺳﮥ ﺳﺎﺋﺮﻩ ﻧﻨﻤﺎﻳﺪ ﻭ ﺣﻴﻮﺍﻥ‬ ‫ّ‬ ‫ﻗﻮﺍﻯ ّ‬ ‫ﻣﻌﻨﻮﻳﻪ ﻧﺘﻮﺍﻧﺪ ﺗﻔﺎﻭﺕ ﻣﺮﺍﺗﺐ ﻣﺎﻧﻊ ﺍﺯ ﻋﺮﻓﺎﻧﺴﺖ ﻫﺮ ﺭﺗﺒﮥ ﻣﺎﺩﻭﻥ‬ ‫ّ‬

‫ﺍﺩﺭﺍﮎ ﺭﺗﺒﮥ ﻣﺎ ﻓﻮﻕ ﻧﺘﻮﺍﻧﺪ ‪ .‬ﭘﺲ ﺣﻘﻴﻘﺖ ﺣﺎﺩﺛﻪ ﭼﮕﻮﻧﻪ ﺍﺩﺭﺍﮎ ﺣﻘﻴﻘﺖ‬ ‫ﻗﺪﻳﻤﻪ ﺗﻮﺍﻧﺪ ؟ ﻟﻬﺬﺍ ﺍﺩﺭﺍﮎ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﺩﺭﺍﮎ ﻭ ﻋﺮﻓﺎﻥ ﺻﻔﺎﺕ ﺍﻟﻬﻰ‬ ‫ﻗﻮﮤ‬ ‫ﻬﻴﻪ ‪ .‬ﺁﻥ ﻋﺮﻓﺎﻥ ﺻﻔﺎﺕ ﻧﻴﺰ ﺑﻘﺪﺭ ﺍﺳﺘﻄﺎﻋﺖ ﻭ ّ‬ ‫ﺍﺳﺖ ﻧﻪ ﺣﻘﻴﻘﺖ ﺍﻟ ّ‬

‫ﺣﻘﻪ ﻧﻴﺴﺖ ﻭ ﺣﮑﻤﺖ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﺩﺭﺍﮎ ﺣﻘﺎﻳﻖ‬ ‫ﺑﺸﺮﻳﻪ ﺍﺳﺖ ﮐﻤﺎ ﻫﻮ ّ‬ ‫ّ‬

‫ﺍﺷﻴﺎﺳﺖ ﻋﻠﻰ ﻣﺎ ﻫﻰ ﻋﻠﻴﻪ ﻳﻌﻨﻰ ﺑﺮ ﺁﻧﭽﻪ ﺍﻭ ﺑﺮ ﺁﻧﺴﺖ ﺑﻘﺪﺭ ﺍﺳﺘﻄﺎﻋﺖ‬

‫ﺑﺸﺮﻳﻪ ﺍﺳﺖ ﻟﻬﺬﺍ ﺍﺯ ﺑﺮﺍﻯ ﺣﻘﻴﻘﺖ ﺣﺎﺩﺛﻪ ﺭﺍﻫﻰ ﺟﺰ ﺍﺩﺭﺍﮎ ﺻﻔﺎﺕ‬ ‫ﻗﻮﮤ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻨﺰﻩ‬ ‫ﺑﺸﺮﻳﻪ ﻧﻴﺴﺖ ‪ .‬ﻏﻴﺐ‬ ‫ﻗﺪﻳﻤﻪ ﺑﻘﺪﺭ ﺍﺳﺘﻄﺎﻋﺖ‬ ‫ﺍﻟﻮﻫﻴﺖ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﻭ ّ‬ ‫ﺑﺘﺼﻮﺭ ﺁﻳﺪ ﺍﺩﺭﺍﮐﺎﺕ ﺍﻧﺴﺎﻧﻴﺴﺖ‬ ‫ﺍﺯ ﺍﺩﺭﺍﮎ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ ﺁﻧﭽﻪ‬ ‫ّ‬

‫ﻬﻴﻪ ﻧﻪ ﺑﻠﮑﻪ ﺁﻧﭽﻪ ﺍﻧﺴﺎﻥ‬ ‫ﻗﻮﮤ ﺍﺩﺭﺍﮎ ﺍﻧﺴﺎﻧﻰ ﻣﺤﻴﻂ ﺑﺮ ﺣﻘﻴﻘﺖ ﺫﺍﺕ ﺍﻟ ّ‬ ‫ّ‬ ‫ﺍﻟﻮﻫﻴﺖ ﮐﻪ ﺩﺭ ﺁﻓﺎﻕ ﻭ ﺍﻧﻔﺲ ﻧﻮﺭﺵ‬ ‫ﺑﺮ ﺍﻭ ﻣﻘﺘﺪﺭ ﺍﺩﺭﺍﮎ ﺻﻔﺎﺕ‬ ‫ّ‬ ‫ﺹ ‪١٦٨‬‬

‫ﻇﺎﻫﺮ ﻭ ﺑﺎﻫﺮ ﺍﺳﺖ ‪ .‬ﭼﻮﻥ ﻧﻈﺮ ﺩﺭ ﺁﻓﺎﻕ ﻭ ﺍﻧﻔﺲ ﮐﻨﻴﻢ ﺁﻳﺎﺕ ﺑﺎﻫﺮﻩ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻭﺍﺿﺢ ﻭ ﺁﺷﮑﺎﺭ ﺍﺳﺖ ﺯﻳﺮﺍ ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎ ﺩﻻﻟﺖ ﺑﺮ‬ ‫ﺍﺯﮐﻤﺎﻻﺕ‬ ‫ّ‬

‫ﺍﻟﻮﻫﻴﺖ ﻣﺜﻞ ﺁﻓﺘﺎﺑﺴﺖ ﮐﻪ ﺩﺭ‬ ‫ﻣﺜﻞ ﺣﻘﻴﻘﺖ‬ ‫ﺣﻘﻴﻘﺖ ّ ّ‬ ‫ّ‬ ‫ﮐﻠﻴﻪ ﻧﻤﺎﻳﺪ ‪ .‬ﻭ َ َ‬

‫ﻋﻠﻮ ﺗﻘﺪﻳﺲ ﺧﻮﺩ ﺍﺷﺮﺍﻕ ﺑﺮ ﺟﻤﻴﻊ ﺁﻓﺎﻕ ﻧﻤﺎﻳﺪ ﺁﻓﺎﻕ ﻭ ﺍﻧﻔﺲ ﻫﺮ ﻳﮏ‬ ‫ّ‬

‫ﺑﻬﺮﻩ ﺍﻯ ﺍﺯ ﺁﻥ ﺍﺷﺮﺍﻕ ﺑﺮﺩﻩ ﻭ ﺍﮔﺮ ﺍﻳﻦ ﺍﺷﺮﺍﻕ ﻭ ﺍﻧﻮﺍﺭ ﻧﺒﻮﺩ ﮐﺎﺋﻨﺎﺕ‬

‫ﻭﺟﻮﺩﻯ ﻧﺪﺍﺷﺖ ﻭﻟﻰ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﺣﮑﺎﻳﺘﻰ ﮐﻨﻨﺪ ﻭ ﭘﺮﺗﻮﻯ ﮔﻴﺮﻧﺪ‬ ‫ﺍﻟﻮﻫﻴﺖ ﺍﺯ ﺣﻘﻴﻘﺖ‬ ‫ﺗﺠﻠﻰ ﮐﻤﺎﻻﺕ ﻭ ﻓﻴﻮﺿﺎﺕ ﻭ ﺻﻔﺎﺕ‬ ‫ﺍﻣﺎ ّ‬ ‫ّ‬ ‫ﻭ ﺑﻬﺮﻩ ﺍﻯ ﺑﺮﻧﺪ ‪ّ .‬‬ ‫ﮐﻠﻰ ﺍﻟﻬﻰ ﺳﺎﻃﻊ ﻭ ﻻﻣﻊ‬ ‫ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻳﻌﻨﻰ ﺁﻥ ﻓﺮﺩ ﻓﺮﻳﺪ ﻣﻈﻬﺮ ّ‬

‫ﮐﻠﻰ ﺁﻳﻨﮥ‬ ‫ﺍﻣﺎ ﻣﻈﻬﺮ ّ‬ ‫ﺍﺳﺖ ﭼﻪ ﮐﻪ ﮐﺎﺋﻨﺎﺕ ﺳﺎﺋﺮﻩ ﭘﺮﺗﻮﻯ ﺍﻗﺘﺒﺎﺱ ﻧﻤﻮﺩﻧﺪ ّ‬ ‫ﺁﻥ ﺁﻓﺘﺎﺑﺴﺖ ﻭ ﺑﺠﻤﻴﻊ ﮐﻤﺎﻻﺕ ﻭ ﺻﻔﺎﺕ ﻭ ﺁﻳﺎﺕ ﻭ ﺁﺛﺎﺭ ﺁﻓﺘﺎﺏ ﺩﺭ‬

‫ﺍﻣﺎ‬ ‫ﺍﻭ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﺍﺳﺖ ‪ .‬ﻋﺮﻓﺎﻥ ﺣﻘﻴﻘﺖ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻣﻤﺘﻨﻊ ﻭ ﻣﺤﺎﻝ ّ‬ ‫ّ‬ ‫ﺗﺠﻠﻴﺎﺕ ﻭ‬ ‫ﺣﻘﺴﺖ ﺯﻳﺮﺍ ﻓﻴﻮﺿﺎﺕ ﻭ ّ‬ ‫ﻬﻴﻪ ﻋﺮﻓﺎﻥ ّ‬ ‫ﻋﺮﻓﺎﻥ ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬

‫ﻬﻴﻪ‬ ‫ﻬﻴﻪ ﺩﺭ ﺁﻧﻬﺎ ﻇﺎﻫﺮ ‪ .‬ﭘﺲ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﭘﻰ ﺑﻤﻌﺮﻓﺖ ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬ ‫ﺻﻔﺎﺕ ﺍﻟ ّ‬

‫ﻣﻘﺪﺳﻪ ﻏﺎﻓﻞ ﺍﺯ‬ ‫ﺑﺮﺩ ﺑﻤﻌﺮﻓﺔ ﺍ‪ ‬ﻓﺎﺋﺰ ﮔﺮﺩﺩ ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻣﻈﺎﻫﺮ ّ‬

‫ﻣﻘﺪﺳﻪ ﻣﺮﮐﺰ‬ ‫ﻬﻴﻪ ﻣﺤﺮﻭﻡ ﭘﺲ ﺛﺎﺑﺖ ﻭ‬ ‫ﻣﺤﻘﻖ ﺷﺪ ﮐﻪ ﻣﻈﺎﻫﺮ ّ‬ ‫ّ‬ ‫ﻋﺮﻓﺎﻥ ﺍﻟ ّ‬

‫ﻬﻴﻪﺍﻧﺪ ‪ .‬ﺧﻮﺷﺎ ﺑﺤﺎﻝ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺯ ﺁﻥ ﻣﻄﺎﻟﻊ‬ ‫ﻓﻴﺾ ﻭ ﺁﺛﺎﺭ ﻭ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬ ‫ﺍﺣﺒﺎﻯ‬ ‫ﻧﻮﺭﺍﻧﻴﻪ ﺍﻧﻮﺍﺭ ﻓﻴﻮﺿﺎﺕ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﺍﻗﺘﺒﺎﺱ ﮐﻨﻨﺪ ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﮐﻪ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻗﻮﮤ ﺟﺎﺫﺑﻪ ﺁﻥ ﻓﻴﻮﺿﺎﺕ ﺭﺍ ﺍﺯ ﻣﺒﺪﺃ ﻓﻴﺾ ﺍﺳﺘﻔﺎﺿﻪ ﻧﻤﺎﻳﻨﺪ‬ ‫ﺍﻟﻬﻰ ﻣﺎﻧﻨﺪ ّ‬

‫ﻭ ﺑﺎﻧﻮﺍﺭ ﻭ ﺁﺛﺎﺭﻯ ﻣﺒﻌﻮﺙ ﮔﺮﺩﻧﺪ ﮐﻪ ﺁﻳﺎﺕ ﺑﺎﻫﺮﮤ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺷﻮﻧﺪ ‪.‬‬ ‫‪ - ٦٠‬ﺱ‬

‫ﺑﻘﺎﻯ ﺭﻭﺡ )ﺩﺭﺱ ‪(١‬‬

‫ﭘﺲ ﺍﺛﺒﺎﺕ ﺭﻭﺡ ﺷﺪ ﮐﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺣﺎﻝ ﺑﺎﻳﺪ‬ ‫ﺍﺛﺒﺎﺕ ﺑﻘﺎﻯ ﺭﻭﺡ ﺭﺍ ﮐﺮﺩ ‪.‬‬ ‫ﺹ ‪١٦٩‬‬ ‫ﺍﺱ ﺍﺳﺎﺱ‬ ‫ﺩﺭ ﮐﺘﺐ‬ ‫ﺳﻤﺎﻭﻳﻪ ﺫﮐﺮ ﺑﻘﺎﻯ ﺭﻭﺡ ﺍﺳﺖ ﻭ ﺑﻘﺎﻯ ﺭﻭﺡ ّ‬ ‫ّ‬

‫ﻬﻴﻪ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺠﺎﺯﺍﺕ ﻭ ﻣﮑﺎﻓﺎﺕ ﺑﺮ ﺩﻭ ﻧﻮﻉ ﺑﻴﺎﻥ ﮐﺮﺩﻩﺍﻧﺪ‬ ‫ﺍﺩﻳﺎﻥ ﺍﻟ ّ‬ ‫ﻳﮏ ﻧﻮﻉ ﺛﻮﺍﺏ ﻭ ﻋﻘﺎﺏ ﻭﺟﻮﺩﻯ ﻭ ﺩﻳﮕﺮﻯ ﻣﺠﺎﺯﺍﺕ ﻭ ﻣﮑﺎﻓﺎﺕ‬

‫ﻬﻴﻪ ﺍﺳﺖ ﭼﻪ‬ ‫ﺍﻣﺎ ﻧﻌﻴﻢ ﻭ ﺟﺤﻴﻢ ﻭﺟﻮﺩﻯ ﺩﺭ ﺟﻤﻴﻊ ﻋﻮﺍﻟﻢ ﺍﻟ ّ‬ ‫ﺍﺧﺮﻭﻯ ‪ّ .‬‬

‫ﺍﻳﻦ ﻋﺎﻟﻢ ﻭ ﭼﻪ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﻣﻠﮑﻮﺗﻰ ﻭ ﺣﺼﻮﻝ ﺍﻳﻦ ﻣﮑﺎﻓﺎﺕ ﺳﺒﺐ‬ ‫ﺍﺑﺪﻳﻪ ﺍﺳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ ﭼﻨﻴﻦ‬ ‫ﻭﺻﻮﻝ ﺑﺤﻴﺎﺕ‬ ‫ّ‬ ‫ﺗﻮﻟﺪ ﺍﺯ ﻣﺎء ﻭ ﺭﻭﺡ‬ ‫ﮐﻨﻴﺪ ﻭ ﭼﻨﺎﻥ ﮐﻨﻴﺪ ﺗﺎ ﺣﻴﺎﺕ‬ ‫ﺍﺑﺪﻳﻪ ﺑﻴﺎﺑﻴﺪ ﻭ ّ‬ ‫ّ‬

‫ﺟﻮﺋﻴﺪ ﺗﺎ ﺩﺍﺧﻞ ﺩﺭ ﻣﻠﮑﻮﺕ ﺷﻮﻳﺪ ‪ .‬ﻭ ﺍﻳﻦ ﻣﮑﺎﻓﺎﺕ ﻭﺟﻮﺩﻯ ﻓﻀﺎﺋﻞ‬

‫ﻣﺜﻼ ﻇﻠﻤﺎﻧﻰ ﺑﻮﺩ ﻧﻮﺭﺍﻧﻰ‬ ‫ﺍﻧﺴﺎﻧﻴﻪ ﺭﺍ ﺗﺰﻳﻴﻦ ﺩﻫﺪ‬ ‫ﻭ ﮐﻤﺎﻻﺗﻴﺴﺖ ﮐﻪ ﺣﻘﻴﻘﺖ‬ ‫ً‬ ‫ّ‬

‫ﺷﻮﺩ ﺟﺎﻫﻞ ﺑﻮﺩ ﺩﺍﻧﺎ ﮔﺮﺩﺩ ﻏﺎﻓﻞ ﺑﻮﺩ ﻫﺸﻴﺎﺭ ﺷﻮﺩ ﺧﻮﺍﺏ ﺑﻮﺩ ﺑﻴﺪﺍﺭ‬ ‫ﮔﺮﺩﺩ ﻣﺮﺩﻩ ﺑﻮﺩ ﺯﻧﺪﻩ ﺷﻮﺩ ﮐﻮﺭ ﺑﻮﺩ ﺑﻴﻨﺎ ﮔﺮﺩﺩ ﮐﺮ ﺑﻮﺩ ﺷﻨﻮﺍ ﺷﻮﺩ‬

‫ﺗﻮﻟﺪ‬ ‫ﺍﺭﺿﻰ ﺑﻮﺩ ﺁﺳﻤﺎﻧﻰ ﮔﺮﺩﺩ ﻧﺎﺳﻮﺗﻰ ﺑﻮﺩ ﻣﻠﮑﻮﺗﻰ ﺷﻮﺩ ‪ .‬ﺍﺯﻳﻦ ﻣﮑﺎﻓﺎﺕ ّ‬

‫ﺭﻭﺣﺎﻧﻰ ﻳﺎﺑﺪ ﺧﻠﻖ ﺟﺪﻳﺪ ﺷﻮﺩ ﻣﻈﻬﺮ ﺍﻳﻦ ﺁﻳﮥ ﺍﻧﺠﻴﻞ ﮔﺮﺩﺩ ﮐﻪ ﺩﺭ‬ ‫ﺣﻮﺍﺭﻳﻴﻦ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺍﺯ ﺧﻮﻥ ﻭ ﮔﻮﺷﺖ ﻭ ﺍﺭﺍﺩﮤ ﺑﺸﺮ ﻣﻮﺟﻮﺩ‬ ‫ﺣﻖ‬ ‫ّ‬ ‫ّ‬

‫ﺗﻮﻟﺪ ﺍﺯ ﺧﺪﺍ ﻳﺎﻓﺘﻨﺪ ﻳﻌﻨﻰ ﺍﺯ ﺍﺧﻼﻕ ﻭ ﺻﻔﺎﺕ ﺑﻬﻴﻤﻰ ﮐﻪ‬ ‫ﻧﺸﺪﻧﺪ ﺑﻠﮑﻪ ّ‬ ‫ﺭﺣﻤﺎﻧﻴﺖ ﮐﻪ‬ ‫ﺍﺯ ﻣﻘﺘﻀﺎﻯ ﻃﺒﻴﻌﻰ ﺑﺸﺮﻳﺴﺖ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻨﺪ ﻭ ﺑﺼﻔﺎﺕ‬ ‫ّ‬

‫ﻣﺘﺼﻒ ﺷﺪﻧﺪ ﻣﻌﻨﻰ ﻭﻻﺩﺕ ﺍﻳﻨﺴﺖ ‪ .‬ﻭ ﺩﺭ ﻧﺰﺩ‬ ‫ﻓﻴﺾ ﺍﻟﻬﻰ ﺍﺳﺖ ّ‬

‫ﺍﺷﺪ‬ ‫ﺣﻖ ﻧﻴﺴﺖ ﻭ ﻋﻘﻮﺑﺘﻰ ّ‬ ‫ﺍﻳﻦ ﻧﻔﻮﺱ ﻋﺬﺍﺑﻰ ﺍﻋﻈﻢ ﺍﺯ ﺍﺣﺘﺠﺎﺏ ﺍﺯ ّ‬ ‫ﺍﺯ ﺭﺫﺍﺋﻞ ﻧﻔﺴﺎﻧﻰ ﻭ ﺻﻔﺎﺕ ﻇﻠﻤﺎﻧﻰ ﻭ ﭘﺴﺘﻰ ﻓﻄﺮﺕ ﻭ ﺍﻧﻬﻤﺎﮎ ﺩﺭ‬

‫ﺷﻬﻮﺍﺕ ﻧﻪ ﭼﻮﻥ ﺑﻨﻮﺭ ﺍﻳﻤﺎﻥ ﺍﺯ ﻇﻠﻤﺎﺕ ﺍﻳﻦ ﺭﺫﺍﺋﻞ ﺧﻼﺹ ﺷﻮﻧﺪ‬

‫ﻣﺸﺮﻑ ﮔﺮﺩﻧﺪ ﺍﻳﻦ ﺭﺍ‬ ‫ﻣﻨﻮﺭ ﻭ ﺑﺠﻤﻴﻊ ﻓﻀﺎﺋﻞ ّ‬ ‫ﻭ ﺑﺎﺷﺮﺍﻕ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ّ‬

‫ﻣﻌﻨﻮﻳﻪ‬ ‫ﺟﻨﺖ ﺣﻘﻴﻘﻰ ﺩﺍﻧﻨﺪ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ ﻣﺠﺎﺯﺍﺕ‬ ‫ّ‬ ‫ﺍﻋﻈﻢ ﻣﮑﺎﻓﺎﺕ ﺷﻤﺮﻧﺪ ﻭ ّ‬

‫ﻳﻌﻨﻰ ﻋﺬﺍﺏ ﻭ ﻋﻘﺎﺏ ﻭﺟﻮﺩﻯ ﺭﺍ ﺍﺑﺘﻼﻯ ﺑﻌﺎﻟﻢ ﻃﺒﻴﻌﺖ ﻭ ﺍﺣﺘﺠﺎﺏ ﺍﺯ‬

‫ﺣﻖ ﻭ ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﻰ ﻭ ﺍﻧﻬﻤﺎﮎ ﺩﺭ ﺷﻬﻮﺍﺕ ﻧﻔﺴﺎﻧﻰ ﻭ ﺍﺑﺘﻼﻯ ﺑﺮﺫﺍﺋﻞ‬ ‫ّ‬ ‫ﺍﺗﺼﺎﻑ ﺑﺼﻔﺎﺕ ﻇﻠﻤﺎﻧﻰ ﺍﺯ ﻗﺒﻴﻞ ﮐﺬﺏ ﻭ ﻇﻠﻢ ﻭ ﺟﻔﺎ ﻭ‬ ‫ﺣﻴﻮﺍﻧﻰ ﻭ ّ‬ ‫ﺹ ‪١٧٠‬‬

‫ﺗﻌﻠﻖ ﺑﺸﺆﻭﻥ ﺩﻧﻴﺎ ﻭ ﺍﺳﺘﻐﺮﺍﻕ ﺩﺭ ﻫﻮﺍﺟﺲ ﺷﻴﻄﺎﻧﻰ ﺷﻤﺮﻧﺪ ﻭ ﺍﻳﻨﺮﺍ‬ ‫ّ‬

‫ﺍﺑﺪﻳﻪ‬ ‫ﺍﺧﺮﻭﻳﻪ ﮐﻪ ﺣﻴﺎﺕ‬ ‫ﺍﻣﺎ ﻣﮑﺎﻓﺎﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻋﻈﻢ ﻋﻘﻮﺑﺎﺕ ﻭ ﻋﺬﺍﺏ ﺩﺍﻧﻨﺪ ‪ّ .‬‬ ‫ﺳﻤﺎﻭﻳﻪ ﻭ ﺁﻥ ﮐﻤﺎﻻﺕ‬ ‫ﻣﺼﺮﺡ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ‬ ‫ﺍﺑﺪﻳﻪ‬ ‫ﺍﺳﺖ ﻭ ﺣﻴﺎﺕ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺳﺮﻣﺪﻳﻪ ﺍﺳﺖ ﻣﮑﺎﻓﺎﺕ ﺍﺧﺮﻭﻯ‬ ‫ﺍﺑﺪﻳﻪ ﻭ ﺳﻌﺎﺩﺕ‬ ‫ﻬﻴﻪ ﻭ ﻣﻮﻫﺒﺖ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻟ ّ‬

‫ﮐﻤﺎﻻﺕ ﻭ ﻧﻌﻤﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺑﻌﺪ ﺍﺯ ﻋﺮﻭﺝ ﺍﺯﻳﻦ ﻋﺎﻟﻢ‬

‫ﺍﻣﺎ ﻣﮑﺎﻓﺎﺕ ﻭﺟﻮﺩﻯ ﮐﻤﺎﻻﺕ ﺣﻘﻴﻘﻰ ﻧﻮﺭﺍﻧﻴﺴﺖ ﮐﻪ ﺩﺭ‬ ‫ﺣﺎﺻﻞ ﮔﺮﺩﺩ ‪ّ .‬‬ ‫ﺍﺑﺪﻳﻪ ﺷﻮﺩ ﺯﻳﺮﺍ ﻣﮑﺎﻓﺎﺕ‬ ‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ ﻭ ﺳﺒﺐ ﺣﻴﺎﺕ‬ ‫ﺍﻳﻦ ﻋﺎﻟﻢ‬ ‫ّ‬ ‫ّ‬

‫ﺗﺮﻗﻰ ﻧﻔﺲ ﻭﺟﻮﺩ ﺍﺳﺖ ﻣﺜﺎﻟﺶ ﺍﻧﺴﺎﻥ ﺍﺯ ﻋﺎﻟﻢ ﻧﻄﻔﻪ ﺑﻤﻘﺎﻡ ﺑﻠﻮﻍ‬ ‫ﻭﺟﻮﺩﻯ ّ‬

‫ﺭﺳﺪ ﻭ ﻣﻈﻬﺮ ﻓﺘﺒﺎﺭﮎ ﺍ‪ ‬ﺍﺣﺴﻦ ﺍﻟﺨﺎﻟﻘﻴﻦ ﮔﺮﺩﺩ ﻭ ﻣﮑﺎﻓﺎﺕ ﺍﺧﺮﻭﻯ‬ ‫ﻧﻌﻢ ﻭ ﺍﻟﻄﺎﻑ ﺭﻭﺣﺎﻧﻴﺴﺖ ﻣﺜﻞ ﺍﻧﻮﺍﻉ ﻧﻌﻤﺘﻬﺎﻯ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﻣﻠﮑﻮﺕ‬

‫ﺍﻟﻬﻰ ﻭ ﺣﺼﻮﻝ ﺁﺭﺯﻭﻯ ﺩﻝ ﻭ ﺟﺎﻥ ﻭ ﻟﻘﺎﻯ ﺭﺣﻤﻦ ﺩﺭ ﺟﻬﺎﻥ ﺍﺑﺪﻯ ‪.‬‬

‫ﻣﺤﺮﻭﻣﻴﺖ ﺍﺯ ﻋﻨﺎﻳﺎﺕ‬ ‫ﺍﺧﺮﻭﻳﻪ ﻳﻌﻨﻰ ﻋﺬﺍﺏ ﺍﺧﺮﻭﻯ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﺠﺎﺯﺍﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﻭﺟﻮﺩﻳﻪ‬ ‫ﻻﺭﻳﺒﻴﻪ ﻭ ﺳﻘﻮﻁ ﺩﺭ ﺍﺳﻔﻞ ﺩﺭﮐﺎﺕ‬ ‫ﻬﻴﻪ ﻭ ﻣﻮﺍﻫﺐ‬ ‫ّ‬ ‫ّ‬ ‫ﺧﺎﺻﮥ ﺍﻟ ّ‬ ‫ّ‬ ‫ﺍﺳﺖ ﻭ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺍﺯﻳﻦ ﺍﻟﻄﺎﻑ ﺍﻟﻬﻰ ﻣﺤﺮﻭﻡ ﻭ ﻟﻮ ﺑﻌﺪ ﺍﺯ ﻣﻮﺕ‬

‫ﺍﻣﺎ ﺩﻟﻴﻞ‬ ‫ﺑﺎﻗﻴﺴﺖ ﻭﻟﻰ ﺩﺭ ﻧﺰﺩ ﺍﻫﻞ ﺣﻘﻴﻘﺖ ﺣﮑﻢ ﺍﻣﻮﺍﺕ ﺩﺍﺭﺩ ‪ .‬ﻭ ّ‬ ‫ﻣﺘﺮﺗﺐ ﻧﺸﻮﺩ‬ ‫ﻋﻘﻠﻰ ﺑﺮ ﺑﻘﺎﻯ ﺭﻭﺡ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺮ ﺷﻰء ﻣﻌﺪﻭﻡ ﺁﺛﺎﺭﻯ ّ‬

‫ﻳﻌﻨﻰ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﺍﺯ ﻣﻌﺪﻭﻡ ﺻﺮﻑ ﺁﺛﺎﺭﻯ ﻇﺎﻫﺮ ﮔﺮﺩﺩ ﺯﻳﺮﺍ ﺁﺛﺎﺭ‬ ‫ﻣﺜﻼ ﺍﺯ ﺁﻓﺘﺎﺏ‬ ‫ﻓﺮﻉ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﻓﺮﻉ ﻣﺸﺮﻭﻁ ﺑﻮﺟﻮﺩ ﺍﺻﻞ ‪.‬‬ ‫ً‬

‫ﻣﻌﺪﻭﻡ ﺷﻌﺎﻋﻰ ﺳﺎﻃﻊ ﻧﺸﻮﺩ ﺍﺯ ﺑﺤﺮ ﻣﻌﺪﻭﻡ ﺍﻣﻮﺍﺟﻰ ﭘﻴﺪﺍ ﻧﮕﺮﺩﺩ ﺍﺯ‬

‫ﺍﺑﺮ ﻣﻌﺪﻭﻡ ﺑﺎﺭﺍﻧﻰ ﻧﺒﺎﺭﺩ ﺍﺯ ﺷﺠﺮ ﻣﻌﺪﻭﻡ ﺛﻤﺮﻯ ﺣﺎﺻﻞ ﻧﺸﻮﺩ ﺍﺯ ﺷﺨﺺ‬

‫ﻣﻌﺪﻭﻡ ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯﻯ ﻧﮕﺮﺩﺩ ﭘﺲ ﻣﺎﺩﺍﻡ ﺁﺛﺎﺭ ﻭﺟﻮﺩ ﻇﺎﻫﺮ ﺩﻟﻴﻞ‬ ‫ﺍﻻﻥ‬ ‫ﺑﺮ ﺍﻳﻨﺴﺖ ﮐﻪ ﺻﺎﺣﺐ ﺍﺛﺮ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ٓ‬

‫ﺳﻠﻄﻨﺖ ﻣﺴﻴﺢ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ‪ ،‬ﭘﺲ ﭼﮕﻮﻧﻪ ﺍﺯ ﺳﻠﻄﺎﻥ ﻣﻌﺪﻭﻡ ﺳﻠﻄﻨﺖ‬ ‫ﺑﺎﻳﻦ ﻋﻈﻤﺖ ﻇﺎﻫﺮ ﮔﺮﺩﺩ ﻭ ﭼﮕﻮﻧﻪ ﺍﺯ ﺑﺤﺮ ﻣﻌﺪﻭﻡ ﭼﻨﻴﻦ ﺍﻣﻮﺍﺟﻰ ﺍﻭﺝ‬ ‫ﮔﻴﺮﺩ ﻭ ﭼﮕﻮﻧﻪ ﺍﺯ ﮔﻠﺴﺘﺎﻥ ﻣﻌﺪﻭﻡ ﭼﻨﻴﻦ ﻧﻔﺤﺎﺕ ﻗﺪﺳﻰ ﻣﻨﺘﺸﺮ ﺷﻮﺩ ؟‬

‫ﺹ ‪١٧١‬‬

‫ﺑﻤﺠﺮﺩ ﺗﻼﺷﻰ ﺍﻋﻀﺎ ﻭ ﺗﺤﻠﻴﻞ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬

‫ﺗﺮﮐﻴﺐ ﻋﻨﺼﺮﻯ ﺍﺑﺪﴽ ﺍﺛﺮﻯ ﻭ ﺣﮑﻤﻰ ﻭ ﻧﺸﺎﻧﻰ ﻧﻤﺎﻧﺪ ﭼﻪ ﺷﻰء ﺟﻤﺎﺩﻯ‬ ‫ﻭ ﭼﻪ ﺷﻰء ﻧﺒﺎﺗﻰ ﻭ ﭼﻪ ﺷﻰء ﺣﻴﻮﺍﻧﻰ ﻣﮕﺮ ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻧﻰ ﻭ ﺭﻭﺡ ﺑﺸﺮﻯ‬ ‫ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺗﻔﺮﻳﻖ ﺍﻋﻀﺎ ﻭ ﺗﺸﺘﻴﺖ ﺍﺟﺰﺍ ﻭ ﺗﺤﻠﻴﻞ ﺗﺮﮐﻴﺐ ﺑﺎﺯ ﺁﺛﺎﺭ‬

‫ﺗﺼﺮﻓﺶ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ‪ .‬ﺑﺴﻴﺎﺭ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺩﻗﻴﻖ ﺍﺳﺖ‬ ‫ﻭ ﻧﻔﻮﺫ ﻭ‬ ‫ّ‬

‫ﺩﺭﺳﺖ ﻣﻄﺎﻟﻌﻪ ﻧﻤﺎﺋﻴﺪ ﺍﻳﻦ ﺩﻟﻴﻞ ﻋﻘﻠﻰ ﺍﺳﺖ ﺑﻴﺎﻥ ﻣﻴﮑﻨﻴﻢ ﺗﺎ ﻋﻘﻼ‬

‫ﺍﻣﺎ ﺍﮔﺮ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﻣﺴﺘﺒﺸﺮ ﺷﻮﺩ ﻭ‬ ‫ﺑﻤﻴﺰﺍﻥ ﻋﻘﻞ ﻭ ﺍﻧﺼﺎﻑ ﺑﺴﻨﺠﻨﺪ ‪ّ .‬‬ ‫ﻗﻮﺕ‬ ‫ﻣﻨﺠﺬﺏ ﺑﻤﻠﮑﻮﺕ ﮔﺮﺩﺩ ﻭ ﺑﺼﻴﺮﺕ ﺑﺎﺯ ﺷﻮﺩ ﻭ ﺳﺎﻣﻌﮥ ﺭﻭﺣﺎﻧﻰ ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﻣﺴﺘﻮﻟﻰ ﮔﺮﺩﺩ ﺑﻘﺎﻯ ﺭﻭﺡ ﺭﺍ ﻣﺜﻞ ﺁﻓﺘﺎﺏ‬ ‫ﻳﺎﺑﺪ ﻭ ﺍﺣﺴﺎﺳﺎﺕ‬ ‫ّ‬

‫ﻣﺸﺎﻫﺪﻩ ﮐﻨﺪ ﻭ ﺑﺸﺎﺭﺍﺕ ﻭ ﺍﺷﺎﺭﺍﺕ ﺍﻟﻬﻰ ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ ﻭ ﺩﻻﺋﻞ ﺩﻳﮕﺮ ﺭﺍ ﻓﺮﺩﺍ ﮔﻮﺋﻴﻢ ‪.‬‬ ‫‪ - ٦١‬ﺳﺎ‬ ‫ﺑﻘﺎﻯ ﺭﻭﺡ )ﺩﺭﺱ ‪(٢‬‬ ‫ﺗﺼﺮﻑ ﻭ ﺍﺩﺭﺍﮎ ﺭﻭﺡ‬ ‫ﺩﻳﺮﻭﺯ ﺩﺭ ﺑﺤﺚ ﺑﻘﺎﻯ ﺭﻭﺡ ﺑﻮﺩﻳﻢ ‪ .‬ﺑﺪﺍﻧﮑﻪ‬ ‫ّ‬

‫ﺍﻧﺴﺎﻧﻰ ﺑﺮ ﺩﻭ ﻧﻮﻉ ﺍﺳﺖ ﻳﻌﻨﻰ ﺩﻭ ﻧﻮﻉ ﺍﻓﻌﺎﻝ ﺩﺍﺭﺩ ﺩﻭ ﻧﻮﻉ ﺍﺩﺭﺍﮎ‬ ‫ﺩﺍﺭﺩ ﻳﮏ ﻧﻮﻉ ﺑﻮﺍﺳﻄﮥ ﺁﻻﺕ ﻭ ﺍﺩﻭﺍﺕ ﺍﺳﺖ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺑﺎﻳﻦ‬

‫ﺗﮑﻠﻢ ﻣﻴﻨﻤﺎﻳﺪ ﺍﻳﻦ ﺍﻋﻤﺎﻝ‬ ‫ﭼﺸﻢ ﻣﻰ ﺑﻴﻨﺪ ﺑﺎﻳﻦ ﮔﻮﺵ ﻣﻴﺸﻨﻮﺩ ﺑﺎﻳﻦ ﺯﺑﺎﻥ ّ‬

‫ﺭﻭﺣﺴﺖ ﻭ ﺍﺩﺭﺍﮎ ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻥ ‪ ،‬ﻭﻟﻰ ﺑﻮﺳﺎﺋﻂ ﺁﻻﺕ ‪ .‬ﻳﻌﻨﻰ ﺑﻴﻨﻨﺪﻩ‬

‫ﺍﻣﺎ ﺑﻮﺍﺳﻄﮥ ﭼﺸﻢ ﺷﻨﻮﻧﺪﻩ ﺭﻭﺡ ﺍﺳﺖ ﻟﮑﻦ ﺑﻮﺍﺳﻄﮥ ﮔﻮﺵ‬ ‫ﺭﻭﺡ ﺍﺳﺖ ّ‬ ‫ﺗﺼﺮﻓﺎﺕ‬ ‫ﺍﻣﺎ ﺑﻮﺍﺳﻄﮥ ﻟﺴﺎﻥ ‪ .‬ﻭ ﻧﻮﻉ ﺩﻳﮕﺮ ﺍﺯ‬ ‫ّ‬ ‫ﻧﺎﻃﻖ ﺭﻭﺡ ﺍﺳﺖ ّ‬

‫ﻭ ﺍﻋﻤﺎﻝ ﺭﻭﺡ ﺑﺪﻭﻥ ﺁﻻﺕ ﻭ ﺍﺩﻭﺍﺕ ﺍﺳﺖ ﺍﺯ ﺟﻤﻠﻪ ﺩﺭ ﺣﺎﻟﺖ‬

‫ﺗﮑﻠﻢ ﻣﻴﮑﻨﺪ ﺑﻰ‬ ‫ﺧﻮﺍﺑﺴﺖ ﺑﻰ ﭼﺸﻢ ﻣﻴﺒﻴﻨﺪ ﺑﻰ ﮔﻮﺵ ﻣﻴﺸﻨﻮﺩ ﺑﻰ ﺯﺑﺎﻥ ّ‬ ‫ﺗﺼﺮﻓﺎﺕ ﺑﺪﻭﻥ ﻭﺳﺎﺋﻂ ﺁﻻﺕ ﻭ ﺍﺩﻭﺍﺕ ﺍﺳﺖ‬ ‫ﭘﺎ ﻣﻴﺪﻭﺩ ‪ .‬ﺑﺎﺭﻯ ﺍﻳﻦ‬ ‫ّ‬

‫ﻭ ﭼﻪ ﺑﺴﻴﺎﺭ ﻣﻴﺸﻮﺩ ﮐﻪ ﺭﺅﻳﺎﺋﻰ ﺩﺭ ﻋﺎﻟﻢ ﺧﻮﺍﺏ ﺑﻴﻨﺪ ﺁﺛﺎﺭﺵ ﺩﺭ‬ ‫ﺹ ‪١٧٢‬‬

‫ﺳﺎﻝ ﺑﻌﺪ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﭼﻪ ﺑﺴﻴﺎﺭ ﻭﺍﻗﻊ ﮐﻪ‬

‫ﺣﻞ ﻧﻤﺎﻳﺪ ﭼﺸﻢ‬ ‫ﺣﻞ ﻧﮑﻨﺪ ﺩﺭ ﻋﺎﻟﻢ ﺭﺅﻳﺎ ّ‬ ‫ﻣﺴﺄﻟﻪ ﺍﻯ ﺭﺍ ﺩﺭ ﻋﺎﻟﻢ ﺑﻴﺪﺍﺭﻯ ّ‬ ‫ﺩﺭ ﻋﺎﻟﻢ ﺑﻴﺪﺍﺭﻯ ﺗﺎ ﻣﺴﺎﻓﺖ ﻗﻠﻴﻠﻪ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ ﻟﮑﻦ ﺩﺭ ﻋﺎﻟﻢ ﺭﺅﻳﺎ‬

‫ﺍﻧﺴﺎﻥ ﺩﺭ ﺷﺮﻗﺴﺖ ﻏﺮﺑﺮﺍ ﺑﻴﻨﺪ ﺩﺭ ﻋﺎﻟﻢ ﺑﻴﺪﺍﺭﻯ ﺣﺎﻟﺮﺍ ﺑﻴﻨﺪ ﺩﺭ ﻋﺎﻟﻢ‬

‫ﺧﻮﺍﺏ ﺍﺳﺘﻘﺒﺎﻟﺮﺍ ﺑﻴﻨﺪ ﺩﺭ ﻋﺎﻟﻢ ﺑﻴﺪﺍﺭﻯ ﺑﻮﺳﺎﺋﻂ ﺳﺮﻳﻌﻪ ﺩﺭ ﺳﺎﻋﺘﻰ‬

‫ﻧﻬﺎﻳﺖ ﺑﻴﺴﺖ ﻓﺮﺳﺦ ﻃﻰ ﮐﻨﺪ ﺩﺭ ﻋﺎﻟﻢ ﺧﻮﺍﺏ ﺩﺭ ﻳﮏ ﻃﺮﻓﺔ ﺍﻟﻌﻴﻦ‬ ‫ّ‬ ‫ﺷﺮﻕ ﻭ ﻏﺮﺑﺮﺍ ﻃﻰ ﻧﻤﺎﻳﺪ ‪ .‬ﺯﻳﺮﺍ ﺭﻭﺡ ﺩﻭ ﺳﻴﺮ ﺩﺍﺭﺩ ﺑﻰ ﻭﺍﺳﻄﻪ ﻳﻌﻨﻰ‬ ‫ّ‬

‫ﺳﻴﺮ ﺭﻭﺣﺎﻧﻰ ﺑﺎ ﻭﺍﺳﻄﻪ ﻳﻌﻨﻰ ﺳﻴﺮ ﺟﺴﻤﺎﻧﻰ ﻣﺎﻧﻨﺪ ﻃﻴﻮﺭ ﮐﻪ ﭘﺮﻭﺍﺯ‬ ‫ﻧﻤﺎﻳﻨﺪ ﻳﺎ ﺁﻧﮑﻪ ﺑﻮﺍﺳﻄﮥ ﺣﺎﻣﻠﻰ ﺣﺮﮐﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﻭﻗﺖ ﺧﻮﺍﺏ ﺍﻳﻦ‬

‫ﺟﺴﺪ ﻣﺎﻧﻨﺪ ﻣﺮﺩﻩ ﺍﺳﺖ ﻧﻪ ﺑﻴﻨﺪ ﻭ ﻧﻪ ﺷﻨﻮﺩ ﻭ ﻧﻪ ﺍﺣﺴﺎﺱ ﮐﻨﺪ ﻭ ﻧﻪ‬

‫ﻣﺨﺘﻞ ﺷﻮﺩ ﻟﮑﻦ ﺭﻭﺡ‬ ‫ﺷﻌﻮﺭ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺍﺩﺭﺍﮎ ﻳﻌﻨﻰ ﻗﻮﺍﻯ ﺍﻧﺴﺎﻥ‬ ‫ّ‬

‫ﺯﻧﺪﻩ ﺍﺳﺖ ﻭ ﺑﺎﻗﻰ ﺍﺳﺖ ﺑﻠﮑﻪ ﻧﻔﻮﺫﺵ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﭘﺮﻭﺍﺯﺵ ﺑﻴﺸﺘﺮ‬

‫ﺍﺳﺖ ﺍﺩﺭﺍﮐﺎﺗﺶ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ‪ .‬ﺍﮔﺮ ﺑﻌﺪ ﺍﺯ ﻓﻮﺕ ﺟﺴﺪ ﺭﻭﺡ ﺭﺍ ﻓﻨﺎﺋﻰ‬

‫ﺗﺼﻮﺭ ﻧﻤﺎﺋﻴﻢ ﻣﺮﻏﻰ ﺩﺭ ﻗﻔﺲ ﺑﻮﺩﻩ ﺑﺴﺒﺐ ﺷﮑﺴﺖ‬ ‫ﺑﺎﺷﺪ ﻣﺜﻞ ﺍﻳﻨﺴﺖ ﮐﻪ‬ ‫ّ‬

‫ﻗﻔﺲ ﻫﻼﮎ ﮔﺮﺩﻳﺪﻩ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﻣﺮﻏﺮﺍ ﺍﺯ ﺷﮑﺴﺖ ﻗﻔﺲ ﭼﻪ ﺑﺎﮎ‬

‫ﻭ ﺍﻳﻦ ﺟﺴﺪ ﻣﺜﻞ ﻗﻔﺲ ﺍﺳﺖ ﻭ ﺭﻭﺡ ﺑﻤﺜﺎﺑﮥ ﻣﺮﻍ ‪ .‬ﻣﺎ ﻣﻼﺣﻈﻪ ﮐﻨﻴﻢ ﮐﻪ‬ ‫ﺍﻳﻦ ﻣﺮﻏﺮﺍ ﺑﺪﻭﻥ ﺍﻳﻦ ﻗﻔﺲ ﺩﺭ ﻋﺎﻟﻢ ﺧﻮﺍﺏ ﭘﺮﻭﺍﺯ ﺍﺳﺖ ﭘﺲ ﺍﮔﺮ‬

‫ﻗﻔﺲ ﺷﮑﺴﺘﻪ ﺷﻮﺩ ﻣﺮﻍ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ ﺑﻠﮑﻪ ﺍﺣﺴﺎﺳﺎﺕ ﺁﻥ ﻣﺮﻍ‬ ‫ﺑﻴﺸﺘﺮ ﺷﻮﺩ ﺍﺩﺭﺍﮐﺎﺗﺶ ﺑﻴﺸﺘﺮ ﮔﺮﺩﺩ ﺍﻧﺒﺴﺎﻃﺶ ﺑﻴﺸﺘﺮ ﺷﻮﺩ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ‬ ‫ﺟﻨﺘﻰ ﺍﻋﻈﻢ‬ ‫ﺑﺠﻨﺖ ﻧﻌﻴﻢ ﺭﺳﺪ ﺯﻳﺮﺍ ﺍﺯ ﺑﺮﺍﻯ ﻃﻴﻮﺭ ﺷﮑﻮﺭ ّ‬ ‫ﺍﺯ ﺟﺤﻴﻤﻰ ّ‬ ‫ﺍﺯ ﺁﺯﺍﺩﻯ ﺍﺯ ﻗﻔﺲ ﻧﻴﺴﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺷﻬﺪﺍ ﺩﺭ ﻧﻬﺎﻳﺖ ﻃﺮﺏ ﻭ‬

‫ﺳﺮﻭﺭ ﺑﻤﻴﺪﺍﻥ ﻗﺮﺑﺎﻧﻰ ﺷﺘﺎﺑﻨﺪ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻋﺎﻟﻢ ﺑﻴﺪﺍﺭﻯ ﭼﺸﻢ ﺍﻧﺴﺎﻥ‬ ‫ﺗﺼﺮﻑ ﺭﻭﺡ‬ ‫ﻧﻬﺎﻳﺖ ﻳﮏ ﺳﺎﻋﺖ ﻣﺴﺎﻓﺖ ﺑﻴﻨﺪ ﺯﻳﺮﺍ ﺑﻮﺍﺳﻄﮥ ﺟﺴﺪ‬ ‫ّ‬

‫ﺍﻣﺎ ﺑﺒﺼﻴﺮﺕ ﻭ ﺩﻳﺪﮤ ﻋﻘﻞ ﺍﻣﺮﻳﮑﺎ ﺭﺍ ﺑﻴﻨﺪ ﺁﻧﺠﺎ ﺭﺍ‬ ‫ﺑﺎﻳﻦ ﻣﻘﺪﺍﺭ ﺍﺳﺖ ّ‬

‫ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﻭ ﺍﮐﺘﺸﺎﻑ ﺍﺣﻮﺍﻝ ﻧﻤﺎﻳﺪ ﻭ ﺗﻤﺸﻴﺖ ﺍﻣﻮﺭ ﺩﻫﺪ ﺣﺎﻝ ﺍﮔﺮ‬ ‫ﺹ ‪١٧٣‬‬

‫ﻗﻮﮤ ﺑﺼﻴﺮﺗﺶ ﻧﻴﺰ ﻫﻤﻴﻦ ﻗﺪﺭ‬ ‫ﺭﻭﺡ ﻋﻴﻦ ﺟﺴﺪ ﺑﺎﺷﺪ ﻻﺯﻡ ﺍﺳﺖ ﮐﻪ ّ‬

‫ﺑﺎﺷﺪ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻣﺴﺖ ﮐﻪ ﺁﻥ ﺭﻭﺡ ﻏﻴﺮ ﺍﻳﻦ ﺟﺴﺪ ﺍﺳﺖ ﻭ ﺁﻥ ﻣﺮﻍ ﻏﻴﺮ‬ ‫ﻗﻮﺕ ﻭ ﻧﻔﻮﺫ ﺭﻭﺡ ﺑﺪﻭﻥ ﻭﺍﺳﻄﮥ ﺟﺴﺪ ﺷﺪﻳﺪﺗﺮ ﺍﺳﺖ‬ ‫ﺍﻳﻦ ﻗﻔﺲ ﻭ ّ‬

‫ﻣﺜﻼ ﺍﮔﺮ ﻗﻠﻢ‬ ‫ﻣﻌﻄﻞ ﺷﻮﺩ ﺻﺎﺣﺐ ﺁﻟﺖ ﺩﺭ ﮐﺎﺭ ﺍﺳﺖ‬ ‫ﻟﻬﺬﺍ ﺍﮔﺮ ﺁﻟﺖ ّ‬ ‫ً‬

‫ﻣﻌﻄﻞ ﺷﻮﺩ ﺑﺸﮑﻨﺪ ﮐﺎﺗﺐ ﺣﻰ ﻭ ﺣﺎﺿﺮ ﻭ ﺍﮔﺮ ﺧﺎﻧﻪ ﺧﺮﺍﺏ ﺷﻮﺩ‬ ‫ّ‬ ‫ّ‬ ‫ﺻﺎﺣﺐ ﺧﺎﻧﻪ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ‪ .‬ﺍﻳﻦ ﺍﺯ ﺟﻤﻠﻪ ﺑﺮﺍﻫﻴﻨﻰ ﺍﺳﺖ ﮐﻪ ﺩﻟﻴﻞ‬ ‫ﺍﻣﺎ ﺩﻟﻴﻞ ﺩﻳﮕﺮ ﺍﻳﻦ ﺟﺴﺪ ﺿﻌﻴﻒ ﺷﻮﺩ‬ ‫ﻋﻘﻠﻰ ﺍﺳﺖ ﺑﺮ ﺑﻘﺎﻯ ﺭﻭﺡ ‪ّ .‬‬

‫ﺻﺤﺖ ﭘﻴﺪﺍ ﮐﻨﺪ ﺧﺴﺘﻪ ﮔﺮﺩﺩ ﺭﺍﺣﺖ ﺷﻮﺩ‬ ‫ﻓﺮﺑﻪ ﮔﺮﺩﺩ ﻣﺮﻳﺾ ﺷﻮﺩ‬ ‫ّ‬

‫ﻣﺨﺘﻞ‬ ‫ﺑﻠﮑﻪ ﺍﺣﻴﺎﻧﻰ ﺩﺳﺖ ﻗﻄﻊ ﺷﻮﺩ ﻭ ﭘﺎ ﻗﻄﻊ ﺷﻮﺩ ﻭ ﻗﻮﺍﻯ ﺟﺴﻤﺎﻧﻰ‬ ‫ّ‬

‫ﮔﺮﺩﺩ ﭼﺸﻢ ﮐﻮﺭ ﮔﺮﺩﺩ ﮔﻮﺵ ﮐﺮ ﺷﻮﺩ ﺯﺑﺎﻥ ﻻﻝ ﮔﺮﺩﺩ ﺍﻋﻀﺎ ﺑﻤﺮﺽ‬

‫ﮐﻠﻰ ﻳﺎﺑﺪ ﺑﺎﺯ ﺭﻭﺡ ﺑﺮ ﺣﺎﻟﺖ‬ ‫ﻓﻠﺞ ﮔﺮﻓﺘﺎﺭ ﺷﻮﺩ ﺧﻼﺻﻪ ﺟﺴﺪ ﻧﻘﺼﺎﻥ ّ‬

‫ﺍﺻﻠﻰ ﻭ ﺍﺩﺭﺍﮐﺎﺕ ﺭﻭﺣﺎﻧﻰ ﺧﻮﻳﺶ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ﻧﻪ ﻧﻘﺼﺎﻧﻰ ﻳﺎﺑﺪ ﻭ‬

‫ﮐﻠﻰ ﮔﺮﺩﺩ ﺍﺯ‬ ‫ﻧﻪ‬ ‫ﻣﺨﺘﻞ ﮔﺮﺩﺩ ﻭﻟﻰ ﺟﺴﺪ ﭼﻮﻥ ﻣﺒﺘﻠﻰ ﺑﻤﺮﺽ ﻭ ﺁﻓﺖ ّ‬ ‫ّ‬

‫ﻓﻴﺾ ﺭﻭﺡ ﻣﺤﺮﻭﻡ ﺷﻮﺩ ﻣﺎﻧﻨﺪ ﺁﺋﻴﻨﻪ ﭼﻮﻥ ﺑﺸﮑﻨﺪ ﻭ ﻳﺎ ﻏﺒﺎﺭ ﻭ ﺯﻧﮓ‬ ‫ﺑﺮ ﺩﺍﺭﺩ ﺷﻌﺎﻉ ﺁﻓﺘﺎﺏ ﺩﺭ ﺍﻭ ﻇﺎﻫﺮ ﻧﺸﻮﺩ ﻭ ﻓﻴﻀﺶ ﻧﻤﻮﺩﺍﺭ ﻧﮕﺮﺩﺩ ‪.‬‬ ‫ﻣﺠﺮﺩ‬ ‫ﺍﺯ ﭘﻴﺶ ﺑﻴﺎﻥ ﺷﺪ ﮐﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺩﺍﺧﻞ ﺟﺴﺪ ﻧﻴﺴﺖ ﺯﻳﺮﺍ‬ ‫ّ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺩﺧﻮﻝ ﻭ ﺧﺮﻭﺝ ﺍﺳﺖ ﻭ ﺩﺧﻮﻝ ﻭ ﺧﺮﻭﺝ ﺷﺄﻥ ﺍﺟﺴﺎﻡ‬ ‫ﻭ ّ‬

‫ﺗﻌﻠﻖ ﺁﻓﺘﺎﺏ ﺑﺂﺋﻴﻨﻪ ﺍﺳﺖ ‪ .‬ﺧﻼﺻﻪ‬ ‫ﺗﻌﻠﻖ ﺭﻭﺡ ﺑﺠﺴﺪ ﻣﺎﻧﻨﺪ ّ‬ ‫ﺍﺳﺖ ﺑﻠﮑﻪ ّ‬

‫ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺑﺮ ﺣﺎﻟﺖ ﻭﺍﺣﺪﻩ ﺍﺳﺖ ﻧﻪ ﺑﻤﺮﺽ ﺟﺴﺪ ﻣﺮﻳﺾ ﺷﻮﺩ‬

‫ﺑﺼﺤﺖ ﺟﺴﻢ ﺻﺤﻴﺢ ﮔﺮﺩﺩ ﻧﻪ ﻋﻠﻴﻞ ﺷﻮﺩ ﻧﻪ ﺿﻌﻴﻒ ﮔﺮﺩﺩ ﻧﻪ‬ ‫ﻭ ﻧﻪ‬ ‫ّ‬

‫ﺫﻟﻴﻞ ﺷﻮﺩ ﻧﻪ ﺣﻘﻴﺮ ﮔﺮﺩﺩ ﻧﻪ ﺧﻔﻴﻒ ﺷﻮﺩ ﻧﻪ ﺻﻐﻴﺮ ﻳﻌﻨﻰ ﺩﺭ ﺭﻭﺡ‬

‫ﺑﺴﺒﺐ ﻓﺘﻮﺭ ﺟﺴﺪ ﻫﻴﭻ ﺧﻠﻠﻰ ﻋﺎﺭﺽ ﻧﮕﺮﺩﺩ ﻭ ﺍﺛﺮﻯ ﻧﻤﻮﺩﺍﺭ ﻧﺸﻮﺩ ﻭ‬ ‫ﻟﻮ ﺟﺴﺪ ﺯﺍﺭ ﻭ ﺿﻌﻴﻒ ﺷﻮﺩ ﻭ ﺩﺳﺘﻬﺎ ﻭ ﭘﺎﻫﺎ ﻭ ﺯﺑﺎﻧﻬﺎ ﻗﻄﻊ ﺷﻮﺩ ﻭ‬

‫ﻣﺤﻘﻖ ﮔﺸﺖ ﮐﻪ ﺭﻭﺡ ﻏﻴﺮ‬ ‫ﻣﺨﺘﻞ ﺷﻮﺩ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻭ‬ ‫ﻗﻮﺍﻯ ﺳﻤﻊ ﻭ ﺑﺼﺮ‬ ‫ّ‬ ‫ّ‬ ‫ﺟﺴﺪ ﺍﺳﺖ ﻭ ﺑﻘﺎﻳﺶ ﻣﺸﺮﻭﻁ ﺑﺒﻘﺎﻯ ﺟﺴﺪ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺭﻭﺡ ﺩﺭ‬ ‫ﺹ ‪١٧٤‬‬

‫ﻧﻬﺎﻳﺖ ﻋﻈﻤﺖ ﺩﺭ ﻋﺎﻟﻢ ﺟﺴﺪ ﺳﻠﻄﻨﺖ ﻧﻤﺎﻳﺪ ﻭ ﺍﻗﺘﺪﺍﺭ ﻭ ﻧﻔﻮﺫﺵ ﻣﺎﻧﻨﺪ‬ ‫ﻓﻴﺾ ﺁﻓﺘﺎﺏ ﺩﺭ ﺁﺋﻴﻨﻪ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﮔﺮﺩﺩ ﻭ ﭼﻮﻥ ﺁﺋﻴﻨﻪ ﻏﺒﺎﺭ‬ ‫ﻳﺎﺑﺪ ﻭ ﻳﺎ ﺑﺸﮑﻨﺪ ﺍﺯ ﺷﻌﺎﻉ ﺁﻓﺘﺎﺏ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪ ‪.‬‬ ‫‪ - ٦٢‬ﺳﺐ‬

‫ﻣﺴﺄﻟﻪ ﺍﻯ ﮐﻪ ﮐﻤﺎﻻﺕ ﻭﺟﻮﺩ ﻧﺎﻣﺘﻨﺎﻫﻴﺴﺖ‬ ‫ﻧﺒﻮﺕ ﻣﺮﺗﺒﮥ‬ ‫ﺑﺪﺍﻧﮑﻪ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ﻣﺘﻨﺎﻫﻰ ﺍﺳﺖ ﻣﺮﺗﺒﮥ‬ ‫ﻋﺒﻮﺩﻳﺖ ﻣﺮﺗﺒﮥ ّ‬ ‫ّ‬

‫ﺑﺪﻗﺖ‬ ‫ﻬﻴﻪ ﻭ‬ ‫ﺍﻣﮑﺎﻧﻴﻪ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻰ ﺍﺳﺖ ‪ .‬ﭼﻮﻥ ّ‬ ‫ّ‬ ‫ﺭﺑﻮﺑﻴﺖ ﻟﮑﻦ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬ ‫ّ‬ ‫ﻧﻈﺮ ﻧﻤﺎﺋﻰ ﺑﻈﺎﻫﺮ ﻇﺎﻫﺮ ﻧﻴﺰ ﮐﻤﺎﻻﺕ ﻭﺟﻮﺩ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻴﺴﺖ ﺯﻳﺮﺍ‬

‫ﻣﺜﻼ ﻳﺎﻗﻮﺗﻰ ﺍﺯ‬ ‫ﺗﺼﻮﺭ ﻧﺘﻮﺍﻧﻰ‬ ‫ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﻧﻴﺎﺑﻰ ﮐﻪ ﻣﺎ ﻓﻮﻕ ﺁﻥ‬ ‫ً‬ ‫ّ‬

‫ﻋﺎﻟﻢ ﺟﻤﺎﺩ ﮔﻠﻰ ﺍﺯ ﻋﺎﻟﻢ ﻧﺒﺎﺕ ﺑﻠﺒﻠﻰ ﺍﺯ ﻋﺎﻟﻢ ﺣﻴﻮﺍﻥ ﺑﻨﻈﺮ ﻧﻴﺎﻳﺪ ﮐﻪ‬

‫ﺗﺼﻮﺭ ﻧﺸﻮﺩ ‪ .‬ﭼﻮﻥ ﻓﻴﺾ ﺍﻟﻬﻰ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻴﺴﺖ ﮐﻤﺎﻻﺕ‬ ‫ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ‬ ‫ّ‬

‫ﺍﻧﺴﺎﻧﻰ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻰ ﺍﺳﺖ ‪ .‬ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﻧﻬﺎﻳﺖ ﻣﻤﮑﻦ ﺑﻮﺩ ﺣﻘﻴﻘﺘﻰ ﺍﺯ‬

‫ﺣﻖ ﻣﻴﺮﺳﻴﺪ ﻭ ﺍﻣﮑﺎﻥ ﺩﺭﺟﮥ ﻭﺟﻮﺏ‬ ‫ﺣﻘﺎﺋﻖ ﺍﺷﻴﺎ ﺑﺪﺭﺟﮥ ﺍﺳﺘﻐﻨﺎء ﺍﺯ ّ‬

‫ﻣﻰ ﻳﺎﻓﺖ ﻭﻟﻰ ﻫﺮ ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﺭﺗﺒﮥ ﺍﻳﺴﺖ ﮐﻪ ﺗﺠﺎﻭﺯ‬ ‫ﺗﺮﻗﻰ‬ ‫ﺍﺯ ﺁﻥ ﻣﺮﺗﺒﻪ ﻧﺘﻮﺍﻧﺪ ﻳﻌﻨﻰ ﺁﻧﮑﻪ ﺩﺭ ﺭﺗﺒﮥ‬ ‫ﻋﺒﻮﺩﻳﺖ ﺍﺳﺖ ﻫﺮ ﭼﻪ ّ‬ ‫ّ‬

‫ﺭﺑﻮﺑﻴﺖ ﻧﻤﻴﺮﺳﺪ ﻭ‬ ‫ﮐﻨﺪ ﻭ ﺗﺤﺼﻴﻞ ﮐﻤﺎﻻﺕ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻴﻪ ﻧﻤﺎﻳﺪ ﺑﺮﺗﺒﮥ‬ ‫ّ‬

‫ﻗﻮﮤ ﻧﺎﻣﻴﻪ‬ ‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﮐﺎﺋﻨﺎﺕ ﺟﻤﺎﺩ ﺁﻧﭽﻪ ّ‬ ‫ﺗﺮﻗﻰ ﮐﻨﺪ ﺩﺭ ﻋﺎﻟﻢ ﺟﻤﺎﺩﻯ ّ‬

‫ﺣﺴﺎﺳﻪ‬ ‫ﻧﻴﺎﺑﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻳﻦ ﮔﻞ ﻫﺮ ﻗﺪﺭ ّ‬ ‫ﻗﻮﮤ ّ‬ ‫ﺗﺮﻗﻰ ﻧﻤﺎﻳﺪ ﺩﺭ ﻋﺎﻟﻢ ﻧﺒﺎﺗﻰ ّ‬ ‫ﻣﺜﻼ ﺍﻳﻦ ﻣﻌﺪﻥ ﻧﻘﺮﻩ ﺳﻤﻊ ﻭ ﺑﺼﺮ ﻧﻴﺎﺑﺪ ﻧﻬﺎﻳﺘﺶ‬ ‫ﺩﺭ ﺍﻭ ﻇﻬﻮﺭ ﻧﮑﻨﺪ‬ ‫ً‬

‫ﻗﻮﮤ‬ ‫ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﺭﺗﺒﮥ ﺧﻮﻳﺶ ّ‬ ‫ﺍﻣﺎ ّ‬ ‫ﺗﺮﻗﻰ ﮐﻨﺪ ﻭ ﻣﻌﺪﻥ ﮐﺎﻣﻠﻰ ﮔﺮﺩﺩ ّ‬

‫ﺣﺴﺎﺳﻪ ﻧﺠﻮﻳﺪ ﻭ ﺟﺎﻥ ﻧﻴﺎﺑﺪ ﺑﻠﮑﻪ ﺩﺭ ﺭﺗﺒﮥ‬ ‫ﻗﻮﮤ ّ‬ ‫ﻧﺎﻣﻴﻪ ﭘﻴﺪﺍ ﻧﮑﻨﺪ ﻭ ّ‬

‫ﻣﺜﻼ ﭘﻄﺮﺱ ﻣﺴﻴﺢ ﻧﺸﻮﺩ ﻧﻬﺎﻳﺘﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ‬ ‫ﺗﺮﻗﻰ ﮐﻨﺪ ‪.‬‬ ‫ً‬ ‫ﺧﻮﻳﺶ ّ‬

‫ﻋﺒﻮﺩﻳﺖ ﺑﮑﻤﺎﻻﺕ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻴﻪ ﺭﺳﺪ ‪ .‬ﻟﻬﺬﺍ ﻫﺮ ﺣﻘﻴﻘﺖ ﻣﻮﺟﻮﺩﻩ‬ ‫ﻣﺮﺍﺗﺐ‬ ‫ّ‬ ‫ﺗﺮﻗﻴﺴﺖ ﻭ ﭼﻮﻥ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺑﻌﺪ ﺍﺯ ﺧﻠﻊ ﺍﻳﻦ ﻗﺎﻟﺐ ﻋﻨﺼﺮﻯ‬ ‫ﻗﺎﺑﻞ ّ‬ ‫ﺹ ‪١٧٥‬‬

‫ﺗﺮﻗﻴﺴﺖ ‪ .‬ﻟﻬﺬﺍ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﺍﻟﺒﺘﻪ ﺷﻰء ﻣﻮﺟﻮﺩ ﻗﺎﺑﻞ ّ‬ ‫ﺣﻴﺎﺕ ﺟﺎﻭﺩﺍﻧﻰ ﺩﺍﺭﺩ ّ‬ ‫ﺗﺮﻗﻰ ﻭ ﻃﻠﺐ ﻋﻔﻮ ﻭ ﻃﻠﺐ ﻋﻨﺎﻳﺖ ﻭ‬ ‫ﺍﻧﺴﺎﻥ ﺑﻌﺪ ﺍﺯ ﻭﻓﺎﺕ ﻃﻠﺐ ّ‬

‫ﻣﺒﺮﺍﺕ ﻭ ﻃﻠﺐ ﻓﻴﻮﺿﺎﺕ ﺟﺎﺋﺰ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﻭﺟﻮﺩ ﻗﺎﺑﻞ‬ ‫ﻃﻠﺐ ّ‬

‫ﺗﺮﻗﻴﺴﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﻣﻨﺎﺟﺎﺗﻬﺎﻯ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺑﺠﻬﺖ ﺁﻧﺎﻧﮑﻪ ﻋﺮﻭﺝ‬ ‫ّ‬

‫ﮐﺮﺩﻩﺍﻧﺪ ﻃﻠﺐ ﻋﻔﻮ ﻭ ﻏﻔﺮﺍﻥ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﻭ ﺍﺯﻳﻦ ﮔﺬﺷﺘﻪ ﻫﻤﭽﻨﺎﻧﮑﻪ‬

‫ﺑﺤﻖ ﻫﺴﺘﻨﺪ ﺩﺭ ﺁﻥ ﻋﺎﻟﻢ ﻧﻴﺰ ﻣﺤﺘﺎﺝ ﻫﺴﺘﻨﺪ ﻫﻤﻴﺸﻪ‬ ‫ﺧﻠﻖ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﺤﺘﺎﺝ‬ ‫ّ‬

‫ﺣﻖ ﻏﻨﻰ ﻣﻄﻠﻖ ﭼﻪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻭ ﭼﻪ ﺩﺭ ﺁﻥ ﻋﺎﻟﻢ‬ ‫ﺧﻠﻖ ﻣﺤﺘﺎﺝ ﺍﺳﺖ ﻭ ّ‬ ‫ّ‬ ‫ﻣﻘﺮﺑﺎﻥ‬ ‫ﺗﻘﺮﺏ‬ ‫ﺑﺤﻖ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﻳﻘﻴﻦ ﺍﺳﺖ ﮐﻪ ّ‬ ‫ّ‬ ‫ﻭ ﻏﻨﺎﻯ ﺁﻥ ﻋﺎﻟﻢ ّ‬ ‫ﺍﻣﺎ ﺷﻔﺎﻋﺖ‬ ‫ﺣﻖ ّ‬ ‫ﺩﺭﮔﺎﻩ ﺍﻟﻬﻰ ﺭﺍ ﺷﻔﺎﻋﺖ ﺟﺎﺋﺰ ﻭ ﺍﻳﻦ ﺷﻔﺎﻋﺖ ﻣﻘﺒﻮﻝ ّ‬

‫ﮐﻴﻔﻴﺘﻰ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ‬ ‫ﺩﺭ ﺁﻥ ﻋﺎﻟﻢ ﻣﺸﺎﺑﻬﺖ ﺑﺸﻔﺎﻋﺖ ﺍﻳﻦ ﻋﺎﻟﻢ ﻧﺪﺍﺭﺩ‬ ‫ّ‬

‫ﺣﻘﻴﻘﺘﻰ ﺩﻳﮕﺮ ﮐﻪ ﺩﺭ ﻋﺒﺎﺭﺕ ﻧﮕﻨﺠﺪ ‪ .‬ﻭ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺗﻮﺍﻧﮕﺮ ﺩﺭ ﻭﻗﺖ‬ ‫ﻭﺻﻴﺖ ﮐﻨﺪ ﻭ ﻣﺒﻠﻐﻰ ﺍﺯ ﺛﺮﻭﺕ‬ ‫ﻭﻓﺎﺕ ﺑﺎﻋﺎﻧﺖ ﻓﻘﺮﺍ ﻭ ﺿﻌﻔﺎ‬ ‫ّ‬

‫ﺧﻮﻳﺶ ﺭﺍ ﺍﻧﻔﺎﻕ ﺑﺎﻳﺸﺎﻥ ﻧﻤﺎﻳﺪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺍﻳﻦ ﻋﻤﻞ ﺳﺒﺐ ﻋﻔﻮ ﻭ ﻏﻔﺮﺍﻥ‬

‫ﺗﺮﻗﻰ ﺩﺭ ﻣﻠﮑﻮﺕ ﺭﺣﻤﺎﻥ ﮔﺮﺩﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻧﻬﺎﻳﺖ ﺗﻌﺐ‬ ‫ﻭ ّ‬ ‫ﺑﺴﻦ ﺭﺷﺪ ﺭﺳﻨﺪ ﭘﺪﺭ ﻭ‬ ‫ﻣﺸﻘﺖ ﺑﺠﻬﺖ ﺍﻭﻻﺩ ﮐﺸﻨﺪ ﻭ ﺍﮐﺜﺮ ﭼﻮﻥ‬ ‫ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺎﺩﺭ ﺑﺠﻬﺎﻥ ﺩﻳﮕﺮ ﺷﺘﺎﺑﻨﺪ ﻧﺎﺩﺭﴽ ﻭﺍﻗﻊ ﮐﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺩﺭ ﻣﻘﺎﺑﻞ‬

‫ﻣﺸﻘﺎﺕ ﻭ ﺯﺣﻤﺎﺕ ﺧﻮﻳﺶ ﺩﺭ ﺩﻧﻴﺎ ﻣﮑﺎﻓﺎﺕ ﺍﺯ ﺍﻭﻻﺩ ﺑﻴﻨﻨﺪ ﭘﺲ ﺑﺎﻳﺪ‬ ‫ّ‬

‫ﻣﺒﺮﺍﺕ‬ ‫ﺍﻭﻻﺩ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ّ‬ ‫ﻣﺸﻘﺎﺕ ﻭ ﺯﺣﻤﺎﺕ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺧﻴﺮﺍﺕ ﻭ ّ‬

‫ﻣﺤﺒﺖ ﻭ‬ ‫ﻣﺜﻼ ﺷﻤﺎ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ﻧﻤﺎﻳﻨﺪ ﻭ ﻃﻠﺐ ﻋﻔﻮ ﻭ ﻏﻔﺮﺍﻥ ﮐﻨﻨﺪ‬ ‫ً‬ ‫ّ‬

‫ﺗﻀﺮﻉ‬ ‫ﻣﻬﺮﺑﺎﻧﻰ ﭘﺪﺭ ﺑﺎﻳﺪ ﺑﺠﻬﺖ ﺍﻭ ﺍﻧﻔﺎﻕ ﺑﺮ ﻓﻘﺮﺍ ﻧﻤﺎﺋﻴﺪ ﻭ ﺩﺭ ﮐﻤﺎﻝ‬ ‫ّ‬

‫ﺣﺘﻰ‬ ‫ﻭ ﺍﺑﺘﻬﺎﻝ ﻃﻠﺐ ﻋﻔﻮ ﻭ ﻏﻔﺮﺍﻥ ﮐﻨﻴﺪ ﻭ ﺭﺣﻤﺖ ﮐﺒﺮﻯ ﺧﻮﺍﻫﻴﺪ ّ‬

‫ﮐﺴﺎﻧﻴﮑﻪ ﺩﺭ ﮔﻨﺎﻩ ﻭ ﻋﺪﻡ ﺍﻳﻤﺎﻥ ﻣﺮﺩﻩﺍﻧﺪ ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﻪ ﺗﻐﻴﻴﺮ ﻧﻤﺎﻳﻨﺪ‬

‫ﻳﻌﻨﻰ ﻣﻈﻬﺮ ﻏﻔﺮﺍﻥ ﺷﻮﻧﺪ ﻭ ﺍﻳﻦ ﺑﻔﻀﻞ ﺍﻟﻬﻴﺴﺖ ﻧﻪ ﺑﻌﺪﻝ ﺯﻳﺮﺍ ﻓﻀﻞ‬ ‫ﺍﻋﻄﺎء ﺑﺪﻭﻥ ﺍﺳﺘﺤﻘﺎﻕ ﺍﺳﺖ ﻭ ﻋﺪﻝ ﺍﻋﻄﺎء ﺑﺎﺳﺘﺤﻘﺎﻕ ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﺎ ﺩﺭ‬

‫ﺣﻖ ﺍﻳﻦ ﻧﻔﻮﺱ ﺩﻋﺎ ﻧﻤﺎﺋﻴﻢ ﻫﻤﻴﻦ ﻃﻮﺭ ﺩﺭ ﻋﺎﻟﻢ‬ ‫ﻗﻮﻩ ﺩﺍﺭﻳﻢ ﮐﻪ ﺩﺭ ّ‬ ‫ﺍﻳﻨﺠﺎ ّ‬ ‫ﺹ ‪١٧٦‬‬

‫ﻗﻮﻩ ﺭﺍ ﺩﺍﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ ‪ .‬ﺁﻳﺎ ﺟﻤﻴﻊ‬ ‫ﺩﻳﮕﺮ ﻫﻢ ﮐﻪ ﻋﺎﻟﻢ ﻣﻠﮑﻮﺕ ﺑﺎﺷﺪ ﻫﻤﻴﻦ ّ‬

‫ﺗﺮﻗﻰ ﮐﻨﻨﺪ‬ ‫ﺧﻠﻖ ﺁﻥ ﻋﺎﻟﻢ ﻣﺨﻠﻮﻕ ﺧﺪﺍ ﻧﻴﺴﺘﻨﺪ ﭘﺲ ﺩﺭ ﺁﻥ ﻋﺎﻟﻢ ﻫﻢ ﻣﻴﺘﻮﺍﻧﻨﺪ ّ‬ ‫ﺑﺘﻀﺮﻉ ﺍﻗﺘﺒﺎﺱ ﺍﻧﻮﺍﺭ ﻧﻤﺎﻳﻨﺪ ﺩﺭ ﺁﻧﺠﺎ ﻫﻢ‬ ‫ﻫﻤﭽﻨﺎﻧﮑﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻴﺘﻮﺍﻧﻨﺪ‬ ‫ّ‬

‫ﺑﺘﻀﺮﻉ ﻭ ﺭﺟﺎ ﺍﻗﺘﺒﺎﺱ ﺍﻧﻮﺍﺭ ﮐﻨﻨﺪ ‪.‬‬ ‫ﻣﻴﺘﻮﺍﻧﻨﺪ ﻃﻠﺐ ﻏﻔﺮﺍﻥ ﻧﻤﺎﻳﻨﺪ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻴﻦ‬ ‫ﭘﺲ ﭼﻮﻥ ﻧﻔﻮﺱ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﻮﺍﺳﻄﮥ‬ ‫ﺗﻀﺮﻉ ﻭ ﺍﺑﺘﻬﺎﻝ ﻳﺎ ﺩﻋﺎﻯ ّ‬ ‫ّ‬ ‫ﺗﺮﻗﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ ﺑﻬﻤﭽﻨﻴﻦ ﺑﻌﺪ ﺍﺯ ﻓﻮﺕ ﻧﻴﺰ ﺑﻮﺍﺳﻄﮥ ﺩﻋﺎ ﻭ ﺭﺟﺎﻯ‬ ‫ﺗﺤﺼﻴﻞ ّ‬

‫ﻣﻘﺪﺳﻪ ﮔﺮﺩﻧﺪ ‪.‬‬ ‫ﺗﺮﻗﻰ ﮐﻨﻨﺪ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺹ ﭼﻮﻥ ﻣﻈﻬﺮ ﺷﻔﺎﻋﺖ ﻣﻈﺎﻫﺮ ّ‬ ‫ﺧﻮﺩ ﻣﻴﺘﻮﺍﻧﻨﺪ ّ‬ ‫‪ - ٦٣‬ﺳﺞ‬ ‫ﺗﺮﻗﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﻋﺎﻟﻢ ﺩﻳﮕﺮ‬ ‫ﻣﺴﺄﻟﻪ ﺍﻯ ﺩﺭ ﺧﺼﻮﺹ ّ‬

‫ﻣﺘﺤﺮﮐﺴﺖ‬ ‫ﺗﻮﻗﻒ ﻧﻨﻤﺎﻳﺪ ﻳﻌﻨﻰ ﺟﻤﻴﻊ ﺍﺷﻴﺎ‬ ‫ﺑﺪﺍﻧﮑﻪ ﺷﻰء ﻣﻮﺟﻮﺩ ﺩﺭ ﻣﻘﺎﻣﻰ ّ‬ ‫ّ‬ ‫ﺑﺪﻧﻮ ﺟﻤﻴﻊ ﺍﺷﻴﺎ ﻳﺎ ﺍﺯ ﻋﺪﻡ‬ ‫ﺑﻨﻤﻮ ﺍﺳﺖ ﻳﺎ ﺭﻭ‬ ‫ﻫﺮ ﺷﻰء ﺍﺯ ﺍﺷﻴﺎ ﻳﺎ ﺭﻭ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺜﻼ ﺍﻳﻦ ﮔﻞ ﻭ ُﺳﻨﺒﻞ‬ ‫ﺑﻮﺟﻮﺩ ﻣﻴﺂﻳﺪ ﻭ ﻳﺎ ﺍﺯ ﻭﺟﻮﺩ ﺑﻌﺪﻡ ﻣﻴﺮﻭﺩ‬ ‫ً‬

‫ﻣﺪﺗﻰ ﺍﺯ ﻋﺪﻡ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻣﺪ ﺣﺎﻝ ﺍﺯ ﻭﺟﻮﺩ ﺑﻌﺪﻡ ﻣﻴﺮﻭﺩ ﺍﻳﻦ‬ ‫ﻳﮏ ّ‬

‫ﺣﺮﮐﺖ ﺭﺍ ﺣﺮﮐﺖ ﺟﻮﻫﺮﻯ ﮔﻮﻳﻨﺪ ﻳﻌﻨﻰ ﻃﺒﻴﻌﻰ ‪ .‬ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﺍﻳﻦ ﺣﺮﮐﺖ‬

‫ﻣﻨﻔﮏ ﻧﻤﻴﺸﻮﺩ ﭼﻪ ﮐﻪ ﺍﺯ ﻣﻘﺘﻀﺎﻯ ﺫﺍﺗﻰ ﺁﻧﺴﺖ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺍﺯ ﻣﻘﺘﻀﺎﻯ‬ ‫ّ‬ ‫ﺫﺍﺗﻰ ﺁﺗﺶ ﺍﺣﺮﺍﻗﺴﺖ ﭘﺲ ﺛﺎﺑﺖ ﺷﺪ ﮐﻪ ﺣﺮﮐﺖ ﻣﻼﺯﻡ ﻭﺟﻮﺩ ﺍﺳﺖ‬

‫ﺩﻧﻮ ‪ .‬ﭘﺲ ﺭﻭﺡ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﭼﻮﻥ ﺑﺎﻗﻴﺴﺖ‬ ‫ﻳﺎ ﺭﻭ ﺑﻪ‬ ‫ﺳﻤﻮ ﺍﺳﺖ ﻳﺎ ﺭﻭ ﺑﻪ ّ‬ ‫ّ‬ ‫ﺩﻧﻮ‬ ‫ﺩﻧﻮ ﻭ ﺩﺭ ﺁﻥ ﻋﺎﻟﻢ ﻋﺪﻡ‬ ‫ﻻﺑﺪ ﺭﻭ ﺑﻪ‬ ‫ّ‬ ‫ﺳﻤﻮ ﻋﻴﻦ ّ‬ ‫ّ‬ ‫ﺳﻤﻮ ﺍﺳﺖ ﻳﺎ ﺭﻭ ﺑﻪ ّ‬ ‫ّ‬ ‫ﻣﺜﻼ‬ ‫ﺍﺳﺖ ﻭﻟﻰ ﺍﺯ ﺭﺗﺒﻪﺍﺵ ﻧﻤﻴﮕﺬﺭﺩ ﺩﺭ ﺭﺗﺒﮥ ﺧﻮﺩﺵ ﺗﺮ ّﻗﻰ ﺩﺍﺭﺩ‬ ‫ً‬

‫ﺗﺮﻗﻰ ﮐﻨﺪ ﺑﺮﺗﺒﮥ ﺣﻘﻴﻘﺖ ﻣﺴﻴﺤﻰ ﻧﻤﻴﺮﺳﺪ‬ ‫ﺭﻭﺡ ﺣﻘﻴﻘﺖ ﭘﻄﺮﺱ ﻫﺮ ﭼﻪ ّ‬

‫ﺗﺮﻗﻰ ﺩﺍﺭﺩ ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻼﺣﻈﻪ ﮐﻨﻰ ﮐﻪ ﺍﻳﻦ ﺟﻤﺎﺩ ﻫﺮ‬ ‫ﺩﺭ ﺩﺍﺋﺮﮤ ﺧﻮﺩﺵ ّ‬

‫ﺑﻠﻮﺭ ﺭﺍ‬ ‫ﺗﺮﻗﻰ ﮐﻨﺪ‬ ‫ﻣﺜﻼ ﻧﻤﻴﺘﻮﺍﻧﻴﺪ ﮐﻪ ﺍﻳﻦ ّ‬ ‫ً‬ ‫ﺗﺮﻗﻰ ﮐﻨﺪ ﺩﺭ ﺭﺗﺒﮥ ﺧﻮﺩ ّ‬ ‫ﻗﺪﺭ ّ‬

‫ﻣﺜﻼ‬ ‫ﺑﺪﺭﺟﻪ ﺍﻯ ﺁﺭﻯ ﮐﻪ ﺑﺼﺮ ﭘﻴﺪﺍ ﮐﻨﺪ ﺍﻳﻦ ﻣﺴﺘﺤﻴﻞ ﺍﺳﺖ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ‪.‬‬ ‫ً‬ ‫ﺹ ‪١٧٧‬‬

‫ﺗﺮﻗﻰ ﮐﻨﺪ ﺁﻓﺘﺎﺏ ﻧﻮﺭﺍﻧﻰ ﻧﺸﻮﺩ ﺩﺭ ﺭﺗﺒﮥ ﺧﻮﺩﺵ‬ ‫ﺍﻳﻦ ﻣﺎﻩ ﺁﺳﻤﺎﻧﻰ ﻫﺮ ﭼﻪ ّ‬

‫ﺗﺮﻗﻰ ﻣﻴﮑﺮﺩﻧﺪ ﻣﺴﻴﺢ ﻧﻤﻴﺸﺪﻧﺪ‬ ‫ﺍﻭﺝ ﻭ ﺣﻀﻴﺾ ﺩﺍﺭﺩ‬ ‫ﺣﻮﺍﺭﻳﻴﻦ ﻫﺮ ﭼﻪ ّ‬ ‫ّ‬

‫ﺍﻣﺎ ﻫﺮ ﺩﻭ ﺩﺭ ﺭﺗﺒﮥ ﺣﺠﺮﻯ ﻫﺴﺘﻨﺪ‬ ‫ﺑﻠﻰ ﻣﻴﺸﻮﺩ ﮐﻪ ﺯﻏﺎﻝ ﺍﻟﻤﺎﺱ ﺷﻮﺩ ّ‬

‫ﻣﺘﺮﮐﺒﻪ ﺷﺎﻥ ﻳﮑﻰ ﺍﺳﺖ ‪.‬‬ ‫ﻭ ﺍﺟﺰﺍء‬ ‫ّ‬ ‫‪ - ٦٤‬ﺳﺪ‬

‫ﺗﺮﻗﻴﺎﺕ ﺍﻭ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ‬ ‫ﺩﺭ ﺑﻴﺎﻥ ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﻭ ّ‬

‫ﭼﻮﻥ ﺩﺭ ﮐﺎﺋﻨﺎﺕ ﺑﺒﺼﺮ ﺑﺼﻴﺮﺕ ﻧﻈﺮ ﮐﻨﻴﻢ ﻣﻼﺣﻈﻪ ﺷﻮﺩ ﮐﻪ ﻣﺤﺼﻮﺭ‬ ‫ﮐﻠﻴﺎﺗﺶ ﻳﺎ ﺟﻤﺎﺩ ﺍﺳﺖ ﻳﺎ ﻧﺒﺎﺕ ﺍﺳﺖ ﻳﺎ‬ ‫ﺩﺭ ﺳﻪ ﻗﺴﻢ ﺍﺳﺖ ﻳﻌﻨﻰ ّ ّ‬

‫ﺣﻴﻮﺍﻥ ﺳﻪ ﺟﻨﺲ ﺍﺳﺖ ﻭ ﻫﺮ ﺟﻨﺴﻰ ﺍﻧﻮﺍﻉ ﺩﺍﺭﺩ ‪ .‬ﺍﻧﺴﺎﻥ ﻧﻮﻉ ﻣﻤﺘﺎﺯ ﺍﺳﺖ‬ ‫ﺯﻳﺮﺍ ﺩﺍﺭﻧﺪﮤ ﮐﻤﺎﻻﺕ ﺟﻤﻴﻊ ﺍﺟﻨﺎﺱ ﺍﺳﺖ ﻳﻌﻨﻰ ﺟﺴﻢ ﺍﺳﺖ ﻭ ﻧﺎﻣﻰ‬

‫ﺣﺴﺎﺱ ﺍﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﮐﻤﺎﻝ ﺟﻤﺎﺩﻯ ﻭ ﻧﺒﺎﺗﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﮐﻤﺎﻝ‬ ‫ﺍﺳﺖ ﻭ ّ‬

‫ﻋﻘﻠﻴﻪ‬ ‫ﻣﺨﺼﻮﺹ ﺩﺍﺭﺩ ﮐﻪ ﮐﺎﺋﻨﺎﺕ ﺳﺎﺋﺮﻩ ﻣﺤﺮﻭﻡ ﺍﺯ ﺁﻧﻨﺪ ﻭ ﺁﻥ ﮐﻤﺎﻻﺕ‬ ‫ّ‬ ‫ﺍﺳﺖ ﭘﺲ ﺍﺷﺮﻑ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ‪ .‬ﺍﻧﺴﺎﻥ ﺩﺭ ﻧﻬﺎﻳﺖ ﺭﺗﺒﮥ‬

‫ﺭﻭﺣﺎﻧﻴﺎﺕ ﻳﻌﻨﻰ ﻧﻬﺎﻳﺖ ﻧﻘﺺ ﺍﺳﺖ ﻭ ﺑﺪﺍﻳﺖ‬ ‫ﺟﺴﻤﺎﻧﻴﺎﺗﺴﺖ ﻭ ﺑﺪﺍﻳﺖ‬ ‫ّ‬ ‫ّ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﮐﻤﺎﻝ ﺩﺭ ﻧﻬﺎﻳﺖ ﺭﺗﺒﮥ ﻇﻠﻤﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﺑﺪﺍﻳﺖ‬ ‫ّ‬

‫ﮐﻪ ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﻣﻘﺎﻡ ﻧﻬﺎﻳﺖ ﺷﺐ ﺍﺳﺖ ﻭ ﺑﺪﺍﻳﺖ ﺭﻭﺯ ﻳﻌﻨﻰ‬ ‫ﺣﻴﻮﺍﻧﻴﺖ ﺩﺍﺭﺩ‬ ‫ﺟﺎﻣﻊ ﻣﺮﺍﺗﺐ ﻧﻘﺺ ﺍﺳﺖ ﻭ ﺣﺎﺋﺰ ﻣﺮﺍﺗﺐ ﮐﻤﺎﻝ ﺟﻨﺒﮥ‬ ‫ّ‬

‫ﺑﺸﺮﻳﻪ ﺭﺍ ﺗﺮﺑﻴﺖ‬ ‫ﻣﺮﺑﻰ ﺍﻳﻨﺴﺖ ﮐﻪ ﻧﻔﻮﺱ‬ ‫ﻭ ﺟﻨﺒﮥ‬ ‫ّ‬ ‫ﻣﻠﮑﻴﺖ ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ّ‬ ‫ّ‬ ‫ﺣﻴﻮﺍﻧﻴﺖ ﻏﺎﻟﺐ ﺷﻮﺩ ‪ .‬ﭘﺲ ﺍﮔﺮ ﺩﺭ‬ ‫ﺑﮑﻨﺪ ﺗﺎ ﺟﻨﺒﮥ ﻣﻠﮑﻴّﺖ ﺑﺮ ﺟﻨﺒﮥ‬ ‫ّ‬

‫ﺷﻴﻄﺎﻧﻴﻪ ﮐﻪ ﻋﻴﻦ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﮐﻪ ﻋﻴﻦ ﮐﻤﺎﻝ ﺍﺳﺖ ﺑﺮ ﻗﻮﺍﻯ‬ ‫ﺍﻧﺴﺎﻥ ﻗﻮﺍﻯ‬ ‫ّ‬ ‫ّ‬

‫ﺷﻴﻄﺎﻧﻴﻪ‬ ‫ﺍﻣﺎ ﺍﮔﺮ ﻗﻮﺍﻯ‬ ‫ّ‬ ‫ﻧﻘﺺ ﺍﺳﺖ ﻏﺎﻟﺐ ﺷﻮﺩ ﺍﺷﺮﻑ ﻣﻮﺟﻮﺩﺍﺗﺴﺖ ّ‬

‫ﺭﺣﻤﺎﻧﻴﻪ ﻏﺎﻟﺐ ﺷﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺳﻔﻞ ﻣﻮﺟﻮﺩﺍﺕ ﮔﺮﺩﺩ ﺍﻳﻨﺴﺖ‬ ‫ﺑﺮ ﻗﻮﺍﻯ‬ ‫ّ‬

‫ﮐﻪ ﻧﻬﺎﻳﺖ ﻧﻘﺺ ﺍﺳﺖ ﻭ ﺑﺪﺍﻳﺖ ﮐﻤﺎﻝ ﻭ ﻣﺎ ﺑﻴﻦ ﻫﻴﭻ ﻧﻮﻋﻰ ﺍﺯ ﺍﻧﻮﺍﻉ‬ ‫ﺗﻀﺎﺩ ﻭ ﺗﺨﺎﻟﻒ ﻣﺜﻞ ﻧﻮﻉ ﺍﻧﺴﺎﻥ‬ ‫ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺗﻔﺎﻭﺕ ﻭ ﺗﺒﺎﻳﻦ ﻭ‬ ‫ّ‬

‫ﺹ ‪١٧٨‬‬

‫ﺍﻟﻮﻫﻴﺖ ﺑﺮ ﺑﺸﺮ ﺑﻮﺩ ﻣﺜﻞ ﻣﺴﻴﺢ ﭘﺲ ﺑﺒﻴﻨﻴﺪ‬ ‫ﺗﺠﻠﻰ ﺍﻧﻮﺍﺭ‬ ‫ﻧﻴﺴﺖ ‪.‬‬ ‫ﻣﺜﻼ ّ‬ ‫ً‬ ‫ّ‬ ‫ﮐﻪ ﭼﻘﺪﺭ ﻋﺰﻳﺰ ﻭ ﺷﺮﻳﻒ ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﭘﺮﺳﺘﺶ ﻭ ﻋﺒﺎﺩﺕ ﺣﺠﺮ ﻭ‬

‫ﻣﺪﺭ ﻭ ﺷﺠﺮ ﻧﻴﺰ ﺩﺭ ﺑﺸﺮ ﺍﺳﺖ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﭼﻘﺪﺭ ﺫﻟﻴﻞ ﺍﺳﺖ‬ ‫ﮐﻪ ﻣﻌﺒﻮﺩ ﺍﻭ ﺍﻧﺰﻝ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ ﻳﻌﻨﻰ ﺳﻨﮓ ﻭ ﮐﻠﻮﺥ ﺑﻰ ﺭﻭﺡ ﻭ‬ ‫ﺫﻟﺘﻰ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻧﺰﻝ‬ ‫ﮐﻮﻩ ﻭ ﺟﻨﮕﻞ ﻭ ﺩﺭﺧﺖ ﻭ ﭼﻪ ّ‬

‫ﻣﻮﺟﻮﺩﺍﺕ ﻣﻌﺒﻮﺩ ﺍﻧﺴﺎﻥ ﻭﺍﻗﻊ ﮔﺮﺩﺩ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻋﻠﻢ ﺻﻔﺖ ﺍﻧﺴﺎﻧﺴﺖ‬

‫ﺟﻬﻞ ﺻﻔﺖ ﺍﻧﺴﺎﻧﺴﺖ ﺻﺪﻕ ﺻﻔﺖ ﺍﻧﺴﺎﻧﺴﺖ ﮐﺬﺏ ﺻﻔﺖ ﺍﻧﺴﺎﻧﺴﺖ‬ ‫ﺍﻣﺎﻧﺖ ﺻﻔﺖ ﺍﻧﺴﺎﻧﺴﺖ ﺧﻴﺎﻧﺖ ﺻﻔﺖ ﺍﻧﺴﺎﻧﺴﺖ ﻋﺪﻝ ﺻﻔﺖ‬

‫ﺍﻧﺴﺎﻧﺴﺖ ﻇﻠﻢ ﺻﻔﺖ ﺍﻧﺴﺎﻧﺴﺖ ﻭ ﻗﺲ ﻋﻠﻰ ﺫﻟﮏ ﻣﺨﺘﺼﺮ ﺍﻳﻨﺴﺖ ﮐﻪ‬

‫ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ ﻭ ﻓﻀﺎﺋﻞ ﺻﻔﺖ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﺟﻤﻴﻊ ﺭﺫﺍﺋﻞ ﺻﻔﺖ‬ ‫ﺍﻧﺴﺎﻥ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﻔﺎﻭﺕ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺍﻧﺴﺎﻧﺮﺍ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ‬

‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﺻﻮﺭﺕ ﺑﺸﺮ ﺑﻮﺩ ﻭ ﻗﻴﺎﻓﺎ ﺩﺭ ﺻﻮﺭﺕ ﺑﺸﺮ ﺣﻀﺮﺕ‬ ‫ﻣﻮﺳﻰ ﺍﻧﺴﺎﻥ ﺑﻮﺩ ﻭ ﻓﺮﻋﻮﻥ ﺍﻧﺴﺎﻥ ﻫﺎﺑﻴﻞ ﺍﻧﺴﺎﻥ ﺑﻮﺩ ﻭ ﻗﺎﺑﻴﻞ ﺍﻧﺴﺎﻥ‬

‫ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﻧﺴﺎﻥ ﺑﻮﺩ ﻳﺤﻴﻰ ﺍﻧﺴﺎﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﺍﻧﺴﺎﻥ‬ ‫ﺁﻳﺖ ﮐﺒﺮﺍﻯ ﺍﻟﻬﻰ ﺍﺳﺖ ﻳﻌﻨﻰ ﮐﺘﺎﺏ ﺗﮑﻮﻳﻦ ﺍﺳﺖ ﺯﻳﺮﺍ ﺟﻤﻴﻊ ﺍﺳﺮﺍﺭ‬

‫ﻣﺮﺑﻰ ﺣﻘﻴﻘﻰ‬ ‫ﮐﺎﺋﻨﺎﺕ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ‪ .‬ﭘﺲ ﺍﮔﺮ ﺩﺭ ّ‬ ‫ﻇﻞ ﺗﺮﺑﻴﺖ ّ‬

‫ﺑﻴﻔﺘﺪ ﻭ ﺗﺮﺑﻴﺖ ﺷﻮﺩ ﺟﻮﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﮔﺮﺩﺩ ﻧﻮﺭ ﺍﻻﻧﻮﺍﺭ ﺷﻮﺩ ﺭﻭﺡ‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﺷﻮﺩ ﻣﺼﺪﺭ ﺻﻔﺎﺕ‬ ‫ﺍﻻﺭﻭﺍﺡ ﮔﺮﺩﺩ ﻣﺮﮐﺰ ﺳﻨﻮﺣﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺭﺑﺎﻧﻰ ﮔﺮﺩﺩ ﻭ ﺍﮔﺮ‬ ‫ﮔﺮﺩﺩ ﻣﺸﺮﻕ ﺍﻧﻮﺍﺭ ﻣﻠﮑﻮﺗﻰ ﺷﻮﺩ ﻣﻬﺒﻂ ﺍﻟﻬﺎﻣﺎﺕ ّ‬

‫ﭼﻨﺎﻧﭽﻪ ﻣﺤﺮﻭﻡ ﺑﻤﺎﻧﺪ ﻣﻈﻬﺮ ﺻﻔﺎﺕ ﺷﻴﻄﺎﻧﻰ ﮔﺮﺩﺩ ﺟﺎﻣﻊ ﺭﺫﺍﺋﻞ ﺣﻴﻮﺍﻧﻰ‬

‫ﺷﻮﺩ ﻣﺼﺪﺭ ﺷﺆﻭﻥ ﻇﻠﻤﺎﻧﻰ ﮔﺮﺩﺩ ‪ .‬ﺍﻳﻨﺴﺖ ﺣﮑﻤﺖ ﺑﻌﺜﺖ ﺍﻧﺒﻴﺎ ﺑﺠﻬﺖ‬ ‫ﺗﺮﺑﻴﺖ ﺑﺸﺮ ﺗﺎ ﺍﻳﻦ ﺯﻏﺎﻝ ﺳﻨﮓ ﺩﺍﻧﮥ ﺍﻟﻤﺎﺱ ﺷﻮﺩ ﻭ ﺍﻳﻦ ﺷﺠﺮ ﺑﻰ ﺛﻤﺮ‬ ‫ﭘﻴﻮﻧﺪ ﮔﺮﺩﺩ ﻭ ﻣﻴﻮﻩ ﺍﻯ ﺩﺭ ﻧﻬﺎﻳﺖ ﺣﻼﻭﺕ ﻭ ﻟﻄﺎﻓﺖ ﺑﺨﺸﺪ ‪ .‬ﻭ ﭼﻮﻥ‬ ‫ﺗﺮﻗﻰ ﺩﺭ ﻣﺮﺍﺗﺐ‬ ‫ﺑﺎﺷﺮﻑ ﻣﻘﺎﻣﺎﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺭﺳﺪ ﺁﻥ ﻭﻗﺖ ﺩﻳﮕﺮ ّ‬

‫ﻬﻴﻪ‬ ‫ﮐﻤﺎﻻﺕ ﺩﺍﺭﺩ ﻧﻪ ﺩﺭ ﺭﺗﺒﻪ ﺯﻳﺮﺍ ﻣﺮﺍﺗﺐ ﻣﻨﺘﻬﻰ ﺷﻮﺩ ﻟﮑﻦ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﺹ ‪١٧٩‬‬ ‫ﻏﻴﺮ ﻣﺘﻨﺎﻫﻰ ﺍﺳﺖ ﭘﻴﺶ ﺍﺯ ﺧﻠﻊ ﺍﻳﻦ ﻗﺎﻟﺐ ﻋﻨﺼﺮﻯ ﻭ ﺑﻌﺪ ﺍﺯ ﺧﻠﻊ‬ ‫ﻣﺜﻼ ﮐﺎﺋﻨﺎﺕ ﻣﻨﺘﻬﻰ ﺑﺎﻧﺴﺎﻥ ﮐﺎﻣﻞ‬ ‫ﺗﺮﻗﻰ ﺩﺭ ﮐﻤﺎﻻﺕ ﺩﺍﺭﺩ ﻧﻪ ﺩﺭ ﺭﺗﺒﻪ ‪.‬‬ ‫ً‬ ‫ّ‬

‫ﮔﺮﺩﺩ ﺩﻳﮕﺮ ﻳﮏ ﻣﻮﺟﻮﺩﻯ ﺑﺎﻻﺗﺮ ﺍﺯ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻧﻴﺴﺖ ﻟﮑﻦ ﺍﻧﺴﺎﻥ‬ ‫ﺗﺮﻗﻰ ﺩﺭ ﮐﻤﺎﻻﺕ ﺩﺍﺭﺩ ﻧﻪ ﺩﺭ ﺭﺗﺒﻪ ﭼﻪ‬ ‫ﮐﻪ ﺑﺮﺗﺒﮥ ﺍﻧﺴﺎﻥ ﺭﺳﻴﺪ ﺩﻳﮕﺮ ّ‬

‫ﮐﻪ ﺩﻳﮕﺮ ﺭﺗﺒﻪ ﺍﻯ ﺑﺎﻻﺗﺮ ﺍﺯ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻧﻴﺴﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﻧﺘﻘﺎﻝ ﺑﺂﻥ‬

‫ﺍﻧﺴﺎﻧﻴﻪ‬ ‫ﺗﺮﻗﻰ ﺩﺍﺭﺩ ﺯﻳﺮﺍ ﮐﻤﺎﻻﺕ‬ ‫ﺭﺗﺒﻪ ﮐﻨﺪ ﻓﻘﻂ ﺩﺭ ﺭﺗﺒﮥ‬ ‫ﺍﻧﺴﺎﻧﻴﺖ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﺼﻮﺭ ﮔﺮﺩﺩ ﻭ‬ ‫ﻣﺜﻼ ﻫﺮ ﻗﺪﺭ ﻋﺎﻟﻢ ﺑﺎﺷﺪ ﻣﺎﻓﻮﻕ ﺁﻥ‬ ‫ﻏﻴﺮ ﻣﺘﻨﺎﻫﻴﺴﺖ‬ ‫ً‬ ‫ّ‬

‫ﺍﻧﺴﺎﻧﻴﻪ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻰ ﺍﺳﺖ ﭘﺲ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺍﺯ ﺍﻳﻦ ﻋﺎﻟﻢ‬ ‫ﭼﻮﻥ ﮐﻤﺎﻻﺕ‬ ‫ّ‬ ‫ﺗﺮﻗﻴﺎﺕ ﺩﺭ ﮐﻤﺎﻻﺕ ﺗﻮﺍﻧﺪ ﻧﻤﻮﺩ ‪.‬‬ ‫ﻧﻴﺰ ّ‬ ‫‪ - ٦٥‬ﺳﻪ‬

‫ﺍﻟﻀﻼﻝ ﻭ ﻟﻮ ﻳﺄﺗﻰ‬ ‫ﺍﻧﻪ ﻣﻦ ﺍﻫﻞ ّ‬ ‫ﺩﺭ ﻣﻌﻨﻰ ﺁﻳﮥ ﮐﺘﺎﺏ ﺍﻗﺪﺱ " ّ‬ ‫ﺍﻻﻋﻤﺎﻝ "‬ ‫ﺑﮑﻞ ٔ‬ ‫ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﺑﮑﻞ‬ ‫ﺍﻟﻀﻼﻝ ﻭ ﻟﻮ ﻳﺄﺗﻰ‬ ‫ّ‬ ‫ﺍﻧﻪ ﻣﻦ ﺍﻫﻞ ّ‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﻣﻴﻔﺮﻣﺎﻳﺪ " ّ‬ ‫ﺍﻻﻋﻤﺎﻝ "‪ ،‬ﻣﻌﻨﻰ ﺍﻳﻦ ﺁﻳﻪ ﭼﻴﺴﺖ ؟‬ ‫ٔ‬ ‫ﺟﻮﺍﺏ‬

‫ﺍﺯ ﺍﻳﻦ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻣﻘﺼﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﺳﺎﺱ ﻓﻮﺯ ﻭ ﻓﻼﺡ ﻋﺮﻓﺎﻥ‬ ‫ﺣﻖ ﺍﺳﺖ ﻭ ﺑﻌﺪ ﺍﺯ ﻋﺮﻓﺎﻥ ﺍﻋﻤﺎﻝ ﺣﺴﻨﻪ ﮐﻪ ﺛﻤﺮﮤ ﺍﻳﻤﺎﻧﺴﺖ ﻓﺮﻉ ﺍﺳﺖ ‪.‬‬ ‫ّ‬

‫ﺣﻖ ﮔﺮﺩﺩ ﺑﺎ ﻭﺟﻮﺩ‬ ‫ﺍﮔﺮ ﻋﺮﻓﺎﻥ ﺣﺎﺻﻞ ﻧﺸﻮﺩ ﺍﻧﺴﺎﻥ ﻣﺤﺠﻮﺏ ﺍﺯ ّ‬

‫ﺗﺎﻡ ﻣﻄﻠﻮﺏ ﻧﻪ ‪ .‬ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﻣﻘﺼﺪ ﺍﻳﻦ‬ ‫ﺍﺣﺘﺠﺎﺏ ﺍﻋﻤﺎﻝ ﺻﺎﻟﺤﻪ ﺭﺍ ﺛﻤﺮ ّ‬

‫ﮐﻞ ﻣﺴﺎﻭﻯ‬ ‫ﺣﻖ ﺧﻮﺍﻩ ﻧﻴﮑﻮﮐﺎﺭ ﺧﻮﺍﻩ ﺑﺪﮐﺎﺭ ّ‬ ‫ﺍﺳﺖ ﮐﻪ ﻧﻔﻮﺱ ﻣﺤﺘﺠﺒﮥ ﺍﺯ ّ‬ ‫ﺣﻖ ﺍﺳﺖ ﻭ ﺍﻋﻤﺎﻝ ﻓﺮﻉ ‪ .‬ﺑﺎ‬ ‫ﻫﺴﺘﻨﺪ ﻣﺮﺍﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﺳﺎﺱ ﻋﺮﻓﺎﻥ ّ‬

‫ﺍﻟﺒﺘﻪ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﮑﻮﮐﺎﺭ ﻭ ﮔﻨﻪ ﮐﺎﺭ ﻭ ﺑﺪﮐﺎﺭ ﺍﺯ ﻣﺤﺘﺠﺒﻴﻦ‬ ‫ﻭﺟﻮﺩ ﺍﻳﻦ ّ‬

‫ﻓﺮﻕ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺤﺘﺠﺐ ﺧﻮﺵ ﺧﻮﻯ ﺧﻮﺵ ﺭﻓﺘﺎﺭ ﺳﺰﺍﻭﺍﺭ ﻣﻐﻔﺮﺕ‬ ‫ﺹ ‪١٨٠‬‬ ‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ ﻭ ﻣﺤﺘﺠﺐ ﮔﻨﻪ ﮐﺎﺭ ﺑﺪﺧﻮ ﻭ ﺑﺪ ﺭﻓﺘﺎﺭ ﻣﺤﺮﻭﻡ ﺍﺯ ﻓﻀﻞ‬

‫ﻭ ﻣﻮﻫﺒﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ ﻓﺮﻕ ﺍﻳﻨﺠﺎﺳﺖ ‪ .‬ﭘﺲ ﺍﺯ ﺁﻳﮥ ﻣﺒﺎﺭﮐﻪ ﻣﻘﺼﺪ‬

‫ﺧﻴﺮﻳﻪ ﺑﺪﻭﻥ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ ﺳﺒﺐ ﻧﺠﺎﺕ ﺍﺑﺪﻯ‬ ‫ﻣﺠﺮﺩ ﺍﻋﻤﺎﻝ‬ ‫ﺍﻳﻨﺴﺖ ﮐﻪ‬ ‫ّ‬ ‫ّ‬

‫ﻭ ﻓﻮﺯ ﻭ ﻓﻼﺡ ﺳﺮﻣﺪﻯ ﻭ ﺩﺧﻮﻝ ﺩﺭ ﻣﻠﮑﻮﺕ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻧﮕﺮﺩﺩ ‪.‬‬ ‫‪ - ٦٦‬ﺳﻮ‬

‫ﺑﻌﺪ ﺍﺯ ﺧﻠﻊ ﺍﺟﺴﺎﺩ ﻭ ﺻﻌﻮﺩ ﺍﺭﻭﺍﺡ ‪ ،‬ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺑﭽﻪ ﻗﻴﺎﻡ ﺩﺍﺭﺩ ؟‬ ‫ﺳﺆﺍﻝ‬

‫ﺑﻌﺪ ﺍﺯ ﺧﻠﻊ ﺍﺟﺴﺎﺩ ﻭ ﺧﻼﺻﻰ ﺍﺭﻭﺍﺡ ‪ ،‬ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺑﭽﻪ ﻗﻴﺎﻡ ﺩﺍﺭﺩ ؟‬ ‫ﻣﺆﻳﺪﮤ ﺑﻔﻴﻮﺿﺎﺕ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺑﻮﺟﻮﺩ ﺣﻘﻴﻘﻰ ﻭ‬ ‫ﻓﺮﺽ ﮐﻨﻴﻢ ﻧﻔﻮﺱ ّ‬

‫ﺣﻴﺎﺕ ﺍﺑﺪﻯ ﻗﻴﺎﻡ ﺩﺍﺭﻧﺪ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﻳﻌﻨﻰ ﺍﺭﻭﺍﺡ ﻣﺤﺘﺠﺒﻪ ﺑﭽﻪ ﻗﻴﺎﻡ ﺩﺍﺭﻧﺪ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺑﺎﻟﺬﺍﺕ ﺍﺳﺖ ﻭ‬ ‫ﺑﻌﻀﻰ ﺭﺍ ﮔﻤﺎﻥ ﭼﻨﻴﻦ ﮐﻪ ﺟﺴﺪ ﺟﻮﻫﺮ ﺍﺳﺖ ﻭ ﻗﺎﺋﻢ ّ‬

‫ﺭﻭﺡ ﻋﺮﺽ ﻭ ﻗﺎﺋﻢ ﺑﺠﻮﻫﺮ ﺑﺪﻥ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺟﻮﻫﺮ ﺍﺳﺖ‬ ‫ﻭ ﺟﺴﺪ ﻗﺎﺋﻢ ﺑﺂﻥ ﺍﮔﺮ ﻋﺮﺽ ﻳﻌﻨﻰ ﺟﺴﻢ ﻣﺘﻼﺷﻰ ﺷﻮﺩ ﺟﻮﻫﺮ ﺭﻭﺡ‬

‫ﺑﺎﻗﻰ ‪ .‬ﻭ ﺛﺎﻧﻴﴼ ﺁﻧﮑﻪ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﻳﻌﻨﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﻗﻴﺎﻡ ﺣﻠﻮﻝ ﺑﺎﻳﻦ‬

‫ﺟﺴﺪ ﻧﺪﺍﺭﺩ ﻳﻌﻨﻰ ﺩﺭ ﺍﻳﻦ ﺟﺴﺪ ﺩﺍﺧﻞ ﻧﻪ ﺯﻳﺮﺍ ﺣﻠﻮﻝ ﻭ ﺩﺧﻮﻝ‬ ‫ﻣﺠﺮﺩ ﺍﺯ ﺁﻥ ﺍﺯ ﺍﺻﻞ ﺩﺍﺧﻞ‬ ‫ﺍﺯ ﺧﺼﺎﺋﺺ ﺍﺟﺴﺎﻡ ﺍﺳﺖ ﻭ ﻧﻔﺲ ﻧﺎﻃﻘﻪ‬ ‫ّ‬ ‫ﺑﻤﻘﺮﻯ ﺑﺎﺷﺪ ﺑﻠﮑﻪ ﺭﻭﺡ‬ ‫ﺩﺭ ﺍﻳﻦ ﺟﺴﺪ ﻧﺒﻮﺩﻩ ﺗﺎ ﺑﻌﺪ ﺍﺯ ﺧﺮﻭﺝ ﻣﺤﺘﺎﺝ‬ ‫ّ‬

‫ﺗﻌﻠﻖ ﺍﻳﻦ ﺳﺮﺍﺝ ﺩﺭ ﺁﺋﻴﻨﻪ ﭼﻮﻥ ﺁﺋﻴﻨﮥ ﺻﺎﻓﻰ‬ ‫ﺗﻌﻠﻖ ﺩﺍﺷﺘﻪ ﻣﺜﻞ ّ‬ ‫ﺑﺠﺴﺪ ّ‬

‫ﻭ ﮐﺎﻣﻞ ﻧﻮﺭ ﺳﺮﺍﺝ ﺩﺭ ﺁﻥ ﭘﺪﻳﺪﺍﺭ ﻭ ﭼﻮﻥ ﺁﺋﻴﻨﻪ ﻏﺒﺎﺭ ﺑﺮﺩﺍﺷﺖ ﻳﺎ ﺁﻧﮑﻪ‬

‫ﺷﮑﺴﺖ ﻧﻮﺭ ﻣﺨﻔﻰ ﻣﺎﻧﺪ ‪ .‬ﺍﺯ ﺍﺻﻞ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﻳﻌﻨﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺩﺭ‬ ‫ﺍﻳﻦ ﺟﺴﺪ ﺣﻠﻮﻝ ﻧﻨﻤﻮﺩﻩ ﺍﺳﺖ ﻭ ﺑﺎﻳﻦ ﺟﺴﺪ ﻗﺎﺋﻢ ﻧﺒﻮﺩ ﺗﺎ ﺑﻌﺪ ﺍﺯ ﺗﺤﻠﻴﻞ‬ ‫ﺍﻳﻦ ﺗﺮﮐﻴﺐ ﺟﺴﺪ ﻣﺤﺘﺎﺝ ﺑﺠﻮﻫﺮﻯ ﮔﺮﺩﺩ ﮐﻪ ﻗﺎﺋﻢ ﺑﺂﻥ ﺑﺎﺷﺪ ﺑﻠﮑﻪ‬

‫ﺷﺨﺼﻴﺖ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺍﺯ‬ ‫ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺟﻮﻫﺮ ﺍﺳﺖ ﻭ ﺟﺴﺪ ﻗﺎﺋﻢ ﺑﺂﻥ ‪.‬‬ ‫ّ‬ ‫ﺹ ‪١٨١‬‬ ‫ﺍﺻﻞ ﺍﺳﺖ ﺑﻮﺍﺳﻄﮥ ﺍﻳﻦ ﺟﺴﺪ ﺣﺎﺻﻞ ﻧﻨﻤﺎﻳﺪ ﻣﻨﺘﻬﻰ ﺍﻳﻨﺴﺖ ﺍﻳﻦ‬ ‫ﺗﺮﻗﻰ ﮐﻨﺪ ﻭ‬ ‫ﺗﻌﻴﻨﺎﺕ ﻭ‬ ‫ﻗﻮﺕ ﻳﺎﺑﺪ ﻭ ّ‬ ‫ّ‬ ‫ﺗﺸﺨﺼﺎﺕ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ّ‬ ‫ّ‬ ‫ﻣﺮﺍﺗﺐ ﮐﻤﺎﻝ ﺣﺎﺻﻞ ﻧﻤﺎﻳﺪ ﻳﺎ ﺁﻧﮑﻪ ﺩﺭ ﺍﺳﻔﻞ ﺩﺭﮐﺎﺕ ﺟﻬﻞ ﻣﺎﻧﺪ ﻭ‬ ‫ﺍﺯ ﻣﺸﺎﻫﺪﮤ ﺁﻳﺎﺕ ﺍ‪ ‬ﻣﺤﺠﻮﺏ ﻭ ﻣﺤﺮﻭﻡ ﮔﺮﺩﺩ ‪.‬‬ ‫ﺳﺆﺍﻝ‬

‫ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﻳﻌﻨﻰ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺍﺯ ﺍﻳﻦ ﻋﺎﻟﻢ ﻓﺎﻧﻰ ﺑﭽﻪ‬

‫ﺗﺮﻗﻰ ﻳﺎﺑﺪ ؟‬ ‫ﻭﺳﺎﺋﻄﻰ ّ‬

‫ﺟﻮﺍﺏ‬

‫ﺗﻌﻠﻖ ﺍﺯ ﺟﺴﺪ ﺗﺮﺍﺑﻰ ﺩﺭ ﻋﺎﻟﻢ ﺍﻟﻬﻰ‬ ‫ﺗﺮﻗﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺑﻌﺪ ﺍﺯ ﻗﻄﻊ ّ‬ ‫ّ‬

‫ﺧﻴﺮﻳﮥ‬ ‫ﺭﺑﺎﻧﻰ ﻭ ﻳﺎ ﺑﻄﻠﺐ ﻣﻐﻔﺮﺕ ﻭ ﺍﺩﻋﻴﮥ‬ ‫ّ‬ ‫ﻳﺎ ﺑﺼﺮﻑ ﻓﻀﻞ ﻭ ﻣﻮﻫﺒﺖ ّ‬

‫ﻣﺒﺮﺍﺕ ﻋﻈﻴﻤﻪ ﮐﻪ ﺑﻨﺎﻡ ﺍﻭ‬ ‫ﺳﺎﺋﺮ ﻧﻔﻮﺱ ﺍﻧﺴﺎﻧﻰ ﻭ ﻳﺎ ﺑﺴﺒﺐ ﺧﻴﺮﺍﺕ ﻭ ّ‬ ‫ﻣﺠﺮﻯ ﮔﺮﺩﺩ ﺣﺎﺻﻞ ﺷﻮﺩ ‪.‬‬

‫ﺑﻘﺎﻯ ﺍﺭﻭﺍﺡ ﺍﻃﻔﺎﻝ‬ ‫ﺳﺆﺍﻝ‬

‫ﺍﻃﻔﺎﻟﻰ ﮐﻪ ﭘﻴﺶ ﺍﺯ ﺑﻠﻮﻍ ﺻﻌﻮﺩ ﻧﻤﺎﻳﻨﺪ ﻳﺎ ﻗﺒﻞ ﺍﺯ ﻭﻋﺪﻩ ﺍﺯ ﺭﺣﻢ ﺳﻘﻮﻁ‬ ‫ﮐﻨﻨﺪ ‪ ،‬ﺣﺎﻝ ﺍﻳﻨﮕﻮﻧﻪ ﺍﻃﻔﺎﻝ ﭼﺴﺎﻧﺴﺖ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺳﻴﺌﺎﺗﻰ ﺍﺯ ﺁﻧﺎﻥ ﺳﺮ ﻧﺰﺩﻩ‬ ‫ﺍﻳﻦ ﺍﻃﻔﺎﻝ ﺩﺭ ّ‬ ‫ﻇﻞ ﻓﻀﻞ ﭘﺮﻭﺭﺩﮔﺎﺭﻧﺪ ﭼﻮﻥ ّ‬

‫ﻭ ﺑﺎﻭﺳﺎﺥ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﺁﻟﻮﺩﻩ ﻧﮕﺮﺩﻳﺪﻩﺍﻧﺪ ﻟﻬﺬﺍ ﻣﻈﺎﻫﺮ ﻓﻀﻞ ﮔﺮﺩﻧﺪ‬ ‫ﺭﺣﻤﺎﻧﻴﺖ ﺷﺎﻣﻞ ﺁﻧﻬﺎ ﺷﻮﺩ ‪.‬‬ ‫ﻭ ﻟﺤﻈﺎﺕ ﻋﻴﻦ‬ ‫ّ‬

‫‪ - ٦٧‬ﺳﺰ‬

‫ﺍﺑﺪﻳﻪ ﻭ ﺩﺧﻮﻝ ﺩﺭ ﻣﻠﮑﻮﺕ‬ ‫ﺣﻴﺎﺕ‬ ‫ّ‬

‫ﺍﺑﺪﻳﻪ ﻭ ﺩﺧﻮﻝ ﺩﺭ ﻣﻠﮑﻮﺕ ﻣﻴﻨﻤﺎﺋﻴﺪ ‪ .‬ﻣﻠﮑﻮﺕ ﺑﺎﺻﻄﻼﺣﻰ‬ ‫ﺳﺆﺍﻝ ﺍﺯ ﺣﻴﺎﺕ‬ ‫ّ‬ ‫ﺹ ‪١٨٢‬‬ ‫ﺍﻣﺎ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﻭ ﺗﺸﺒﻴﻪ ﺍﺳﺖ ﻧﻪ ﺣﻘﻴﻘﻰ‬ ‫ﻇﺎﻫﺮﻯ ﺁﺳﻤﺎﻥ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ّ‬

‫ﻣﻘﺪﺱ ﺍﺳﺖ ﺍﺯ ﺯﻣﺎﻥ‬ ‫ﻭ ﻭﺍﻗﻌﻰ ﺯﻳﺮﺍ ﻣﻠﮑﻮﺕ ﻣﻮﻗﻊ ﺟﺴﻤﺎﻧﻰ ﻧﻴﺴﺖ ّ‬

‫ﻭ ﻣﮑﺎﻥ ﺟﻬﺎﻥ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺖ ﻭ ﻋﺎﻟﻢ ﺭﺣﻤﺎﻧﻰ ﻭ ﻣﺮﮐﺰ ﺳﻠﻄﻨﺖ ﻳﺰﺩﺍﻧﻰ‬ ‫ﻣﻘﺪﺱ ﺍﺯ ﺍﻭﻫﺎﻡ ﻋﺎﻟﻢ‬ ‫ﺍﺳﺖ‬ ‫ﻣﺠﺮﺩ ﺍﺯ ﺟﺴﻢ ﻭ ﺟﺴﻤﺎﻧﻴﺴﺖ ﻭ ﭘﺎﮎ ﻭ ّ‬ ‫ّ‬ ‫ﻣﺤﺼﻮﺭﻳﺖ ﺩﺭ ﻣﮑﺎﻥ ﺍﺯ ﺧﺼﺎﺋﺺ ﺍﺟﺴﺎﻣﺴﺖ ﻧﻪ‬ ‫ﺍﻧﺴﺎﻧﻰ ﭼﻪ ﮐﻪ‬ ‫ّ‬

‫ﺍﺭﻭﺍﺡ ﻭ ﻣﮑﺎﻥ ﻭ ﺯﻣﺎﻥ ﻣﺤﻴﻂ ﺑﺮ ﺗﻦ ﺍﺳﺖ ﻧﻪ ﻋﻘﻞ ﻭ ﺟﺎﻥ ‪ .‬ﻣﻼﺣﻈﻪ‬

‫ﺗﻤﮑﻦ ﺩﺭ ﺩﻭ‬ ‫ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﻮﻗﻊ ﺻﻐﻴﺮﻯ ﻣﮑﺎﻥ ﺩﺍﺭﺩ ﻭ‬ ‫ّ‬

‫ﻭﺟﺐ ﺯﻣﻴﻦ ﻧﻤﺎﻳﺪ ﻭ ﺍﺣﺎﻃﻪ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﺭﻭﺡ ﻭ ﻋﻘﻞ‬

‫ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﻤﻴﻊ ﻣﻤﺎﻟﮏ ﻭ ﺍﻗﺎﻟﻴﻢ ﺑﻠﮑﻪ ﺩﺭ ﺍﻳﻦ ﻓﻀﺎﻯ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺁﺳﻤﺎﻥ‬

‫ﺳﻴﺮ ﻧﻤﺎﻳﺪ ﻭ ﺍﺣﺎﻃﻪ ﺑﺮ ﺟﻤﻴﻊ ﮐﻮﻥ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﻃﺒﻘﺎﺕ ﻋﻠﻴﺎ ﻭ ﺑﻌﺪ‬

‫ﮐﺸﻔﻴﺎﺕ ﺍﺟﺮﺍ ﮐﻨﺪ ‪ .‬ﺍﻳﻦ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ ﻣﮑﺎﻥ‬ ‫ﺑﻰ ﻣﻨﺘﻬﻰ‬ ‫ّ‬ ‫ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ ﻻﻣﮑﺎﻧﺴﺖ ﻭ ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻥ ﻧﺴﺒﺖ ﺑﺮﻭﺡ ﻳﮑﺴﺎﻧﺴﺖ‬

‫ﺯﻳﺮﺍ ﺍﮐﺘﺸﺎﻓﺎﺕ ﺩﺭ ﻫﺮ ﺩﻭ ﻧﻤﺎﻳﺪ ﻭﻟﻰ ﺍﻳﻦ ﺟﺴﻢ ﻣﺤﺼﻮﺭ ﺩﺭ ﻣﮑﺎﻥ‬

‫ﺍﻣﺎ ﺣﻴﺎﺕ ﺩﻭ ﺣﻴﺎﺗﺴﺖ ﺣﻴﺎﺕ ﺟﺴﻢ ﻭ ﺣﻴﺎﺕ‬ ‫ﻭ ﺑﻴﺨﺒﺮ ﺍﺯ ﺩﻭﻥ ﺁﻥ ‪ .‬ﻭ ّ‬ ‫ﺍﻣﺎ ﺣﻴﺎﺕ‬ ‫ﺭﻭﺡ ﺍ ّﻣﺎ ﺣﻴﺎﺕ ﺟﺴﻢ ﻋﺒﺎﺭﺕ ﺍﺯ ﺣﻴﺎﺕ ﺟﺴﻤﺎﻧﻰ ﺍﺳﺖ ّ‬

‫ﺭﻭﺡ ﻋﺒﺎﺭﺕ ﺍﺯ ﻫﺴﺘﻰ ﻣﻠﮑﻮﺗﻴﺴﺖ ﻭ ﻫﺴﺘﻰ ﻣﻠﮑﻮﺗﻰ ﺍﺳﺘﻔﺎﺿﻪ ﺍﺯ ﺭﻭﺡ‬

‫ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺯﻧﺪﻩ ﺷﺪﻥ ﺍﺯ ﻧﻔﺤﮥ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻭ ﺣﻴﺎﺕ ﺟﺴﻤﺎﻧﻰ‬ ‫ﻣﻘﺪﺳﻴﻦ ﺭﻭﺣﺎﻧﻰ ﻋﺪﻡ ﺻﺮﻑ‬ ‫ﻫﺮ ﭼﻨﺪ ﻭﺟﻮﺩﻯ ﺩﺍﺭﺩ ﻭﻟﻰ ﺩﺭ ﻧﺰﺩ ّ‬

‫ﻣﺜﻼ ﺍﻧﺴﺎﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺳﻨﮓ ﻧﻴﺰ‬ ‫ﺍﺳﺖ ﻭ ﻣﻮﺕ ﻣﺤﺾ ‪.‬‬ ‫ً‬

‫ﺍﻣﺎ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ﮐﺠﺎ ﻭ ﻭﺟﻮﺩ ﺍﻳﻦ ﺳﻨﮓ ﮐﺠﺎ ﻫﺮ ﭼﻨﺪ ﺳﻨﮓ‬ ‫ﻣﻮﺟﻮﺩ ّ‬ ‫ﺍﺑﺪﻳﻪ‬ ‫ﺍﻣﺎ ﻧﺴﺒﺖ ﺑﻮﺟﻮﺩ ﺍﻧﺴﺎﻥ ﻣﻌﺪﻭﻡ ﺍﺳﺖ ‪ .‬ﺍﺯ ﺣﻴﺎﺕ‬ ‫ّ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ّ‬

‫ﻣﻘﺼﺪ ﺍﺳﺘﻔﺎﺿﻪ ﺍﺯ ﻓﻴﺾ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ﻣﺜﻞ ﺍﺳﺘﻔﺎﺿﮥ ﮔﻞ ﺍﺯ‬

‫ﺍﻭﻝ ﺣﻴﺎﺕ‬ ‫ﻓﺼﻞ ﻭ ﻧﺴﻴﻢ ﻭ ﻧﻔﺤﮥ ﻧﻮﺑﻬﺎﺭ ‪ .‬ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﺍﻳﻦ ﮔﻞ ّ‬

‫ﺍﻣﺎ ﺣﻴﺎﺕ ﺟﻤﺎﺩﻯ ﻟﮑﻦ ﺍﺯ ﻗﺪﻭﻡ ﻣﻮﺳﻢ ﺭﺑﻴﻊ ﻭ ﻓﻴﻀﺎﻥ‬ ‫ﺩﺍﺷﺘﻪ ﺍﺳﺖ ّ‬ ‫ﺍﺑﺮ ﺑﻬﺎﺭﻯ ﻭ ﺣﺮﺍﺭﺕ ﺁﻓﺘﺎﺏ ﻧﻮﺭﺍﻧﻰ ﺣﻴﺎﺕ ﺩﻳﮕﺮ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ‬

‫ﺹ ‪١٨٣‬‬ ‫ﺑﺎﻟﻨﺴﺒﻪ‬ ‫ﻧﻬﺎﻳﺖ ﻃﺮﺍﻭﺕ ﻭ ﻟﻄﺎﻓﺖ ﻭ ّ‬ ‫ﺍﻭﻝ ﺍﻳﻦ ﮔﻞ ّ‬ ‫ﻣﻌﻄﺮﻳﺴﺖ ﺣﻴﺎﺕ ّ‬

‫ﺑﺤﻴﺎﺕ ﺛﺎﻧﻴﻪ ﻣﻤﺎﺗﺴﺖ ‪ .‬ﻣﻘﺼﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺣﻴﺎﺕ ﻣﻠﮑﻮﺕ ﺣﻴﺎﺕ ﺭﻭﺡ‬ ‫ﻣﻨﺰﻩ ﺍﺯ ﺯﻣﺎﻥ ﻭ ﻣﮑﺎﻧﺴﺖ ﻣﺜﻞ ﺭﻭﺡ‬ ‫ﺍﺳﺖ ﻭ ﺣﻴﺎﺕ ﺍﺑﺪﻳﺴﺖ ﻭ ّ‬

‫ﺍﻧﺴﺎﻥ ﮐﻪ ﻣﮑﺎﻥ ﻧﺪﺍﺭﺩ ﺯﻳﺮﺍ ﺩﺭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ﺍﮔﺮ ﻓﺤﺺ ﮐﻨﻰ ﻣﮑﺎﻥ‬

‫ﻭ ﻣﻮﻗﻌﻰ ﻣﺨﺼﻮﺹ ﺍﺯ ﺑﺮﺍﻯ ﺭﻭﺡ ﭘﻴﺪﺍ ﻧﮑﻨﻰ ﭼﻪ ﮐﻪ ﺍﺑﺪﴽ ﺭﻭﺡ ﻣﮑﺎﻥ‬ ‫ﺗﻌﻠﻖ ﺍﻳﻦ ﺁﻓﺘﺎﺏ‬ ‫ﻧﺪﺍﺭﺩ ﻭ‬ ‫ﺗﻌﻠﻖ ﺑﺎﻳﻦ ﺟﺴﻢ ﺩﺍﺭﺩ ﻣﺜﻞ ّ‬ ‫ﺍﻣﺎ ّ‬ ‫ﻣﺠﺮﺩ ﺍﺳﺖ ّ‬ ‫ّ‬

‫ﺗﻌﻠﻖ ﺩﺍﺭﺩ ‪ .‬ﻫﻤﻴﻦ ﻃﻮﺭ ﻋﺎﻟﻢ ﻣﻠﮑﻮﺕ‬ ‫ﺍﻣﺎ ﺑﺂﺋﻴﻨﻪ ّ‬ ‫ﺑﺎﻳﻦ ﺁﺋﻴﻨﻪ ﻣﮑﺎﻧﻰ ﻧﺪﺍﺭﺩ ّ‬

‫ﺑﺤﻮﺍﺱ ﺳﺎﺋﺮﻩ ﻣﺜﻞ‬ ‫ﻣﻘﺪﺱ ﺍﺳﺖ ﺍﺯ ﻫﺮ ﭼﻴﺰﻯ ﮐﻪ ﺑﭽﺸﻢ ﺩﻳﺪﻩ ﺷﻮﺩ ﻭ ﻳﺎ‬ ‫ّ‬ ‫ّ‬

‫ﺷﻢ ﻭ ﺫﻭﻕ ﻭ ﻟﻤﺲ ﺍﺣﺴﺎﺱ ﮔﺮﺩﺩ ‪ .‬ﺍﻳﻦ ﻋﻘﻞ ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ‬ ‫ﺳﻤﻊ ﻭ ّ‬

‫ﻣﺴﻠﻢ ﺍﻟﻮﺟﻮﺩ ﺍﺳﺖ ﺁﻳﺎ ﺩﺭ ﮐﺠﺎﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺍﮔﺮ ﺩﺭ ﻭﺟﻮﺩ‬ ‫ﺍﺳﺖ ﻭ ّ‬

‫ﺣﻮﺍﺱ ﭼﻴﺰﻯ ﻧﻴﺎﺑﻰ ﻭ ﺣﺎﻝ‬ ‫ﺍﻧﺴﺎﻥ ﻓﺤﺺ ﻧﻤﺎﺋﻰ ﺑﭽﺸﻢ ﻭ ﮔﻮﺵ ﻭ ﺳﺎﺋﺮ‬ ‫ّ‬ ‫ﺗﻌﻠﻖ ﺑﺪﻣﺎﻍ ﺩﺍﺭﺩ ‪.‬‬ ‫ﺍﻣﺎ ّ‬ ‫ﺁﻧﮑﻪ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﭘﺲ ﻋﻘﻞ ﻣﮑﺎﻥ ﻧﺪﺍﺭﺩ ّ‬

‫ﺗﻌﻠﻖ‬ ‫ﻣﻠﮑﻮﺕ ﻫﻢ ﭼﻨﻴﻦ ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺍﻣﺎ ّ‬ ‫ﻣﺤﺒﺖ ﻧﻴﺰ ﻣﮑﺎﻥ ﻧﺪﺍﺭﺩ ّ‬ ‫ّ‬ ‫ﺗﻌﻠﻖ ﺑﺎﻧﺴﺎﻥ ﺩﺍﺭﺩ ‪.‬‬ ‫ﺍﻣﺎ ّ‬ ‫ﺑﻘﻠﺐ ﺩﺍﺭﺩ ﺑﻬﻤﭽﻨﻴﻦ ﻣﻠﮑﻮﺕ ﻣﮑﺎﻥ ﻧﺪﺍﺭﺩ ّ‬

‫ﺑﻤﺤﺒﺔ ﺍ‪ ‬ﺍﺳﺖ ﺑﺎﻧﻘﻄﺎﻉ ﺍﺳﺖ ﺑﺘﻘﺪﻳﺲ‬ ‫ﺍﻣﺎ ﺩﺍﺧﻞ ﺷﺪﻥ ﺩﺭ ﻣﻠﮑﻮﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻭ ﺗﻨﺰﻳﻪ ﺍﺳﺖ ﺑﺼﺪﻕ ﻭ ﺻﻔﺎﺳﺖ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﻭﻓﺎﺳﺖ ﺑﺠﺎﻧﻔﺸﺎﻧﻴﺴﺖ ‪.‬‬ ‫ﭘﺲ ﺑﺎﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻭﺍﺿﺢ ﮔﺸﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻗﻴﺴﺖ ﻭ ﺣﻰ ﺍﺑﺪﻳﺴﺖ‬ ‫ّ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻭ ﺍﻳﻘﺎﻥ ﺩﺍﺭﻧﺪ ﺣﻴﺎﺗﺸﺎﻥ‬ ‫ﻟﮑﻦ ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﻣﺆﻣﻦ ﺑﺎ‪‬ﺍﻧﺪ ﻭ‬ ‫ّ‬

‫ﺣﻖ‬ ‫ﻃﻴﺒﻪ ﺍﺳﺖ ﻳﻌﻨﻰ‬ ‫ﺍﻣﺎ ﺁﻥ ﻧﻔﻮﺳﻰ ﮐﻪ ﻣﺤﺘﺠﺐ ﺍﺯ ّ‬ ‫ﺍﺑﺪﻳﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺣﻴﺎﺗﺸﺎﻥ ﻇﻠﻤﺎﻧﻰ ﺍﺳﺖ ﻭ‬ ‫ﻫﺴﺘﻨﺪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻨﮑﻪ ﺣﻴﺎﺕ ﺩﺍﺭﻧﺪ ّ‬

‫ﻣﺜﻼ ﭼﺸﻢ ﺯﻧﺪﻩ ﺍﺳﺖ ﻭ ﻧﺎﺧﻦ ﻧﻴﺰ‬ ‫ﻧﺴﺒﺖ ﺑﺤﻴﺎﺕ ﻣﺆﻣﻨﻴﻦ ﻋﺪﻡ ﺍﺳﺖ ‪.‬‬ ‫ً‬

‫ﺍﻣﺎ ﺣﻴﺎﺕ ﻧﺎﺧﻦ ﻧﺴﺒﺖ ﺑﺤﻴﺎﺕ ﭼﺸﻢ ﻋﺪﻡ ﺍﺳﺖ ﺍﻳﻦ‬ ‫ﺯﻧﺪﻩ ﺍﺳﺖ ّ‬

‫ﺑﺎﻟﻨﺴﺒﻪ‬ ‫ﺍﻣﺎ ﺳﻨﮓ ّ‬ ‫ﺳﻨﮓ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ّ‬

‫ﺑﻮﺟﻮﺩ ﺍﻧﺴﺎﻥ ﻋﺪﻡ ﺍﺳﺖ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﻭﻓﺎﺕ‬

‫ﻳﺎﻓﺖ ﻭ ﺍﻳﻦ ﺟﺴﻢ ﻣﺘﻼﺷﻰ ﻭ ﻣﻌﺪﻭﻡ ﮔﺸﺖ ﻣﺎﻧﻨﺪ ﺳﻨﮓ ﻭ ﺧﺎﮎ‬ ‫ﺹ ‪١٨٤‬‬

‫ﺟﻤﺎﺩ ﺷﻮﺩ ﭘﺲ ﻣﺸﻬﻮﺩ ﺷﺪ ﮐﻪ ﻭﺟﻮﺩ ﺟﻤﺎﺩﻯ ﻫﺮ ﭼﻨﺪ ﻭﺟﻮﺩ ﺍﺳﺖ‬

‫ﺣﻖ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻮﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ﻋﺪﻡ ﺍﺳﺖ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ ﻧﻔﻮﺱ ﻣﺤﺘﺠﺒﻪ ﺍﺯ ّ‬ ‫ﻭﻟﻰ ّ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ‬ ‫ﺍﻣﺎ ّ‬ ‫ﻫﺮ ﭼﻨﺪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻭ ﻋﺎﻟﻢ ﺑﻌﺪ ﺍﺯ ﻣﻮﺕ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ّ‬

‫ﺑﻮﺟﻮﺩ ﻗﺪﺳﻰ ﺍﺑﻨﺎء ﻣﻠﮑﻮﺕ ﺍﻟﻬﻰ ﻣﻌﺪﻭﻣﻨﺪ ﻭ ﻣﻔﻘﻮﺩ ‪.‬‬

‫‪ - ٦٨‬ﺳﺢ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﻗﻀﺎء‬ ‫ﺳﺆﺍﻝ‬

‫ﻬﻴﻪ ﻣﺬﮐﻮﺭ ‪ ،‬ﺁﻳﺎ ﺍﻣﺮ ﻣﺤﺘﻮﻡ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺍﻣﺮ ﻣﺤﺘﻮﻡ‬ ‫ﻗﻀﺎ ﮐﻪ ﺩﺭ ﮐﺘﺐ ﺍﻟ ّ‬ ‫ﺍﺳﺖ ﺍﺣﺘﺮﺍﺯ ﺭﺍ ﭼﻪ ﺛﻤﺮ ﻭ ﻓﺎﺋﺪﻩ ﻣﺸﻬﻮﺩ ﻭ ﻣﻌﻠﻮﻡ ؟‬ ‫ﺟﻮﺍﺏ‬ ‫ﻣﻌﻠﻖ‬ ‫ﻗﻀﺎ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﻳﮑﻰ ﻣﺤﺘﻮﻡ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮﻯ ﻣﺸﺮﻭﻁ ﮐﻪ ّ‬

‫ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﻗﻀﺎﻯ ﻣﺤﺘﻮﻡ ﺁﻧﺴﺖ ﮐﻪ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻠﻰ ﻧﺪﺍﺭﺩ ﻭ ﻣﺸﺮﻭﻁ‬ ‫ﻣﺜﻼ ﻗﻀﺎﻯ ﻣﺤﺘﻮﻡ ﺩﺭ ﺍﻳﻦ ﭼﺮﺍﻍ ﺁﻧﺴﺖ ﮐﻪ‬ ‫ﺁﻧﺴﺖ ﮐﻪ ﻣﻤﮑﻦ ﺍﻟﻮﻗﻮﻉ ﺍﺳﺖ ‪.‬‬ ‫ً‬

‫ﺭﻭﻏﻦ ﺑﺴﻮﺯﺩ ﻭ ﺗﻤﺎﻡ ﮔﺮﺩﺩ ﭘﺲ ﺧﺎﻣﻮﺷﻰ ﺁﻥ ﺣﺘﻢ ﺍﺳﺖ ﺗﻐﻴﻴﺮ‬

‫ﻭ ﺗﺒﺪﻳﻞ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﭼﻪ ﮐﻪ ﻗﻀﺎﻯ ﻣﺤﺘﻮﻡ ﺍﺳﺖ ‪ .‬ﻫﻤﻴﻦ ﻗﺴﻢ ﺩﺭ‬ ‫ﻗﻮﻩ ﺯﺍﺋﻞ ﮔﺮﺩﺩ ﻭ ﻣﻨﺘﻬﻰ‬ ‫ﻗﻮﻩ ﺍﻯ ﺧﻠﻖ ﺷﺪﻩ ﮐﻪ ﭼﻮﻥ ﺁﻥ ّ‬ ‫ﻫﻴﮑﻞ ﺍﻧﺴﺎﻧﻰ ّ‬

‫ﺍﻟﺒﺘﻪ ﻣﺘﻼﺷﻰ ﮔﺮﺩﺩ ﻣﺜﻞ ﺍﻳﻦ ﺭﻭﻏﻦ ﺩﺭ ﺍﻳﻦ ﭼﺮﺍﻍ ﭼﻮﻥ ﺑﺴﻮﺯﺩ‬ ‫ﺷﻮﺩ ّ‬ ‫ﺍﻣﺎ ﻗﻀﺎﻯ ﻣﺸﺮﻭﻁ‬ ‫ﻭ ﻣﻨﺘﻬﻰ ﺷﻮﺩ ﭼﺮﺍﻍ ﻳﻘﻴﻨﴼ ﺧﺎﻣﻮﺵ ﺷﻮﺩ ‪ .‬ﻭ ّ‬ ‫ﺍﻳﻨﺴﺖ ﮐﻪ ﻫﻨﻮﺯ ﺭﻭﻏﻦ ﺑﺎﻗﻴﺴﺖ ﻭﻟﻰ ﺑﺎﺩ ﺷﺪﻳﺪ ﻭﺯﺩ ﻭ ﭼﺮﺍﻍ ﺭﺍ‬

‫ﺧﺎﻣﻮﺵ ﮐﻨﺪ ﺍﻳﻦ ﻗﻀﺎء ﻣﺸﺮﻭﻁ ﺍﺳﺖ ﺍﺣﺘﺮﺍﺯ ﻭ ﻣﺤﺎﻓﻈﻪ ﻭ ﻣﻼﺣﻈﻪ‬

‫ﺍﻣﺎ ﻗﻀﺎء ﻣﺤﺘﻮﻡ ﮐﻪ ﺍﺗﻤﺎﻡ ﺭﻭﻏﻦ‬ ‫ﻭ ﺍﺣﺘﻴﺎﻁ ﺍﺯ ﺍﻳﻦ ﻣﺜﻤﺮ ﻭ ﻣﻔﻴﺪ ﺍﺳﺖ ‪ّ .‬‬ ‫ﻻﺑﺪ ﺍﺯ ﻭﻗﻮﻉ ﺍﺳﺖ ﻭ‬ ‫ﭼﺮﺍﻍ ﺍﺳﺖ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﻭ ﺗﺄﺧﻴﺮ ﻧﻴﺎﺑﺪ‬ ‫ّ‬ ‫ﺍﻟﺒﺘﻪ ﺧﺎﻣﻮﺵ ﮔﺮﺩﺩ ‪.‬‬ ‫ﭼﺮﺍﻍ ّ‬ ‫ﺹ ‪١٨٥‬‬ ‫‪ - ٦٩‬ﺳﻂ‬ ‫ﺗﺄﺛﻴﺮ ﻧﺠﻮﻡ‬ ‫ﺳﺆﺍﻝ‬ ‫ﻣﻌﻨﻮﻳﻪ ﻫﺴﺖ ﻳﺎ ﻧﻪ ؟‬ ‫ﺁﻳﺎ ﺍﻳﻦ ﻧﺠﻮﻡ ﺁﺳﻤﺎﻧﻴﺮﺍ ﺩﺭ ﻧﻔﻮﺱ ﺍﻧﺴﺎﻧﻰ ﺗﺄﺛﻴﺮﺍﺕ‬ ‫ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﺍﺭﺿﻴﻪ ﺗﺄﺛﻴﺮ ﺟﺴﻤﺎﻧﻰ‬ ‫ﺑﻌﻀﻰ ﺍﺯ ﮐﻮﺍﮐﺐ ﺁﺳﻤﺎﻧﻴﺮﺍ ﺑﺮ ﮐﺮﮤ ﺍﺭﺽ ﻭ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬

‫ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺑﻴﺎﻥ ﻧﻴﺴﺖ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺁﻓﺘﺎﺏ ﺑﻌﻮﻥ‬

‫ﺍﺭﺿﻴﻪ ﻣﻴﻨﻤﺎﻳﺪ ﻭ‬ ‫ﺣﻖ ﺗﺮﺑﻴﺖ ﮐﺮﮤ ﺍﺭﺽ ﻭ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬ ‫ﻭ ﻋﻨﺎﻳﺖ ّ‬

‫ﺍﮔﺮ ﺿﻴﺎ ﻭ ﺣﺮﺍﺭﺕ ﺁﻓﺘﺎﺏ ﻧﺒﻮﺩ ﮐﺎﺋﻨﺎﺕ‬ ‫ﺍﻣﺎ‬ ‫ﺍﺭﺿﻴﻪ ّ‬ ‫ﺑﮑﻠﻰ ﻣﻌﺪﻭﻡ ‪ّ .‬‬ ‫ّ‬ ‫ﻣﻌﻨﻮﻳﻪ ﺩﺭ ﻋﺎﻟﻢ‬ ‫ﻣﻌﻨﻮﻳﻪ ﻫﺮ ﭼﻨﺪ ﺍﻳﻦ ﮐﻮﺍﮐﺐ ﺭﺍ ﺗﺄﺛﻴﺮﺍﺕ‬ ‫ﺗﺄﺛﻴﺮﺍﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻧﺴﺎﻧﻰ ﺑﻨﻈﺮ ﻋﺠﻴﺐ ﺁﻳﺪ ﻭﻟﻰ ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺗﺪﻗﻴﻖ ﻧﻤﺎﺋﻰ‬ ‫ﻣﻨﺠﻤﻴﻦ ﺳﺎﺑﻖ‬ ‫ﺗﻌﺠﺐ ﻧﻔﺮﻣﺎﺋﻰ ﻭ ﻟﮑﻦ ﻣﻘﺼﺪ ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ ّ‬ ‫ﭼﻨﺪﺍﻥ ّ‬ ‫ﺍﺣﮑﺎﻣﻰ ﮐﻪ ﺍﺯ ﺣﺮﮐﺎﺕ ﻧﺠﻮﻡ ﺍﺳﺘﻨﺒﺎﻁ ﻧﻤﻮﺩﻧﺪ ﻣﻄﺎﺑﻖ ﻭﺍﻗﻊ ﺑﻮﺩ ﺯﻳﺮﺍ‬ ‫ﻣﻨﺠﻤﻴﻦ ﺳﺎﺑﻖ ﺿﺮﺑﻰ ﺍﺯ ﺍﻭﻫﺎﻡ ﺑﻮﺩ ﻭ ﻣﻮﺟﺪ ﺁﻥ‬ ‫ﺍﺣﮑﺎﻡ ﺁﻥ ﻃﻮﺍﺋﻒ ّ‬

‫ﮐﺎﻫﻨﺎﻥ ﻣﺼﺮﻳﺎﻥ ﻭ ﺁﺷﻮﺭﻳﺎﻥ ﻭ ﮐﻠﺪﺍﻧﻴﺎﻥ ﺑﻠﮑﻪ ﺍﻭﻫﺎﻡ ﻫﻨﺪﻭﺳﺘﺎﻥ‬

‫ﺍﻣﺎ ﻣﻘﺼﺪ‬ ‫ﻭ ﺧﺮﺍﻓﺎﺕ ﻳﻮﻧﺎﻥ ﻭ ﺭﻭﻣﺎﻥ ﻭ ﺳﺎﺋﺮ ﺳﺘﺎﺭﻩ ﭘﺮﺳﺘﺎﻥ ﺑﻮﺩ ‪ّ .‬‬

‫ﻣﻦ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﻧﺎﻣﺘﻨﺎﻫﻰ ﻣﺜﻞ ﻫﻴﮑﻞ ﺍﻧﺴﺎﻧﻴﺴﺖ ﺟﻤﻴﻊ‬ ‫ﺍﺟﺰﺍ ﺑﻴﮑﺪﻳﮕﺮ ﻣﺮﺗﺒﻂ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺗﻘﺎﻥ ﻣﺘﺴﻠﺴﻞ ﻳﻌﻨﻰ ﺍﻋﻀﺎ ﻭ‬

‫ﺍﺭﮐﺎﻥ ﻭ ﺍﺟﺰﺍء ﻫﻴﮑﻞ ﺍﻧﺴﺎﻥ ﭼﮕﻮﻧﻪ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻣﻤﺘﺰﺝ ﻭ ﻣﺘﻌﺎﻭﻥ‬

‫ﻣﺘﺄﺛﺮ ﺑﻬﻤﭽﻨﻴﻦ ﺍﺟﺰﺍﻯ ﺍﻳﻦ ﮐﻮﻥ ﻧﺎﻣﺘﻨﺎﻫﻰ‬ ‫ﻭ ﻣﺘﻌﺎﺿﺪ ﻭ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ّ‬

‫ﻣﺎﻧﻨﺪ ﻫﻴﮑﻞ ﺍﻧﺴﺎﻧﻰ ﺍﻋﻀﺎ ﻭ ﺍﺟﺰﺍﻳﺶ ﺑﻴﮑﺪﻳﮕﺮ ﻣﺮﺗﺒﻂ ﻭ ﺍﺯ ﻳﮑﺪﻳﮕﺮ‬ ‫ﻣﺘﺄﺛﺮ ﮔﺮﺩﺩ‬ ‫ﻣﺘﺄﺛﺮ ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﭼﺸﻢ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ ﺟﻤﻴﻊ ﺟﺴﻢ ّ‬ ‫ﻣﻌﻨﴼ ﻭ ﺟﺴﻤﴼ ّ‬

‫ﺳﻤﻊ ﺍﺳﺘﻤﺎﻉ ﮐﻨﺪ ﺟﻤﻴﻊ ﺍﺭﮐﺎﻥ ﺑﺎﻫﺘﺰﺍﺯ ﺁﻳﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺷﺒﻬﻪ ﺍﻯ‬ ‫ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺷﺨﺺ ﺣﻰ ﺍﺳﺖ ‪ .‬ﭘﺲ ﺍﺯ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺗﺄﺛﺮ ﺍﺯ ﻟﻮﺍﺯﻡ ﺁﻥ ﭼﻪ‬ ‫ﺍﺭﺗﺒﺎﻁ ﮐﻪ ﻣﻴﺎﻥ ﺍﺟﺰﺍء ﮐﺎﺋﻨﺎﺗﺴﺖ ﺗﺄﺛﻴﺮ ﻭ ّ‬ ‫ﺹ ‪١٨٦‬‬

‫ﻣﻌﻨﻮﻳﻪ ﺩﺭ‬ ‫ﺟﺴﻤﺎﻧﻰ ﭼﻪ ﻣﻌﻨﻮﻯ ‪ .‬ﺍﺯ ﺑﺮﺍﻯ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﻧﮑﺎﺭ ﺗﺄﺛﻴﺮﺍﺕ‬ ‫ّ‬

‫ﺟﺴﻤﺎﻧﻴﺎﺕ ﻧﻤﺎﻳﻨﺪ ﺍﻳﻦ ﻣﺜﻞ ﻣﺨﺘﺼﺮ ﺭﺍ ﺫﮐﺮ ﻣﻴﮑﻨﻴﻢ ﻭ ﺁﻥ ﺍﻳﻨﺴﺖ ﮐﻪ‬ ‫ّ‬ ‫ﺍﺻﻮﺍﺕ ﻭ ﺍﻟﺤﺎﻥ ﺑﺪﻳﻌﻪ ﻭ ﺁﻫﻨﮓ ﻭ ﺁﻭﺍﺯﻫﺎﻯ ﺧﻮﺵ ﻋﺮﺿﻰ ﺍﺳﺖ‬

‫ﺗﻤﻮﺟﺎﺕ‬ ‫ﮐﻪ ﺑﺮ ﻫﻮﺍ ﻋﺎﺭﺽ ﻣﻴﺸﻮﺩ ﺯﻳﺮﺍ ﺻﻮﺕ ﻋﺒﺎﺭﺕ ﺍﺯ ّ‬

‫ﻣﺘﺄﺛﺮ ﺷﻮﺩ ﺍﺳﺘﻤﺎﻉ‬ ‫ﺗﻤﻮﺝ ﻫﻮﺍ ﺍﻋﺼﺎﺏ ﺻﻤﺎﺥ ﮔﻮﺵ ّ‬ ‫ﻫﻮﺍﺋﻴﻪ ﺍﺳﺖ ﻭ ﺍﺯ ّ‬ ‫ّ‬

‫ﺗﻤﻮﺟﺎﺕ ﻫﻮﺍ ﮐﻪ ﻋﺮﺿﻰ ﺍﺯ‬ ‫ﺣﺎﺻﻞ ﮔﺮﺩﺩ ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ّ‬ ‫ﺍﻋﺮﺍﺽ ﺍﺳﺖ ﻭ ﻫﻴﭻ ﺷﻤﺮﺩﻩ ﺷﻮﺩ ﺭﻭﺡ ﺍﻧﺴﺎﻧﺮﺍ ﺑﺠﺬﺏ ﻭ ﻭﻟﻪ ﺁﺭﺩ‬

‫ﻭ ﺑﻨﻬﺎﻳﺖ ﺩﺭﺟﻪ ﺗﺄﺛﻴﺮ ﺑﺨﺸﺪ ﮔﺮﻳﺎﻥ ﮐﻨﺪ ﺧﻨﺪﺍﻥ ﮐﻨﺪ ﺷﺎﻳﺪ ﺑﺪﺭﺟﻪ ﺍﻯ‬ ‫ﺁﻳﺪ ﮐﻪ ﺑﻤﺨﺎﻃﺮﻩ ﺍﻧﺪﺍﺯﺩ ﭘﺲ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﭼﻪ ﻣﻨﺎﺳﺒﺘﻰ ﺑﻴﻦ ﺭﻭﺡ‬

‫ﺗﻤﻮﺝ ﻫﻮﺍﺳﺖ ﮐﻪ ﺍﻫﺘﺰﺍﺯ ﻫﻮﺍ ﺳﺒﺐ ﺷﻮﺩ ﺍﻧﺴﺎﻧﺮﺍ ﺍﺯ ﺣﺎﻟﻰ‬ ‫ﺍﻧﺴﺎﻥ ﻭ ّ‬

‫ﺑﮑﻠﻰ ﻣﻨﻘﻠﺐ ﻧﻤﺎﻳﺪ ﺑﻠﮑﻪ ﺻﺒﺮ ﻭ ﻗﺮﺍﺭ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﻧﮕﺬﺍﺭﺩ ‪.‬‬ ‫ﺑﺤﺎﻟﻰ ﺍﻧﺪﺍﺯﺩ ﻭ ّ‬

‫ﻗﻀﻴﻪ ﻋﺠﻴﺐ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﺯ ﺧﻮﺍﻧﻨﺪﻩ‬ ‫ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﭼﻘﺪﺭ ﺍﻳﻦ‬ ‫ّ‬

‫ﭼﻴﺰﻯ ﺧﺮﻭﺝ ﻧﻴﺎﺑﺪ ﻭ ﺩﺭ ﻣﺴﺘﻤﻊ ﺩﺧﻮﻝ ﻧﻨﻤﺎﻳﺪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺗﺄﺛﻴﺮﺍﺕ‬ ‫ﻻﺑﺪ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﺣﺎﺻﻞ ﺷﻮﺩ ﭘﺲ ﺍﻳﻦ ﺍﺭﺗﺒﺎﻁ ﻋﻈﻴﻢ ﮐﺎﺋﻨﺎﺗﺮﺍ‬ ‫ﻋﻈﻴﻤﮥ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻌﻨﻮﻳﻪ ﺍﺳﺖ ﭼﻨﺎﻧﮑﻪ ﺫﮐﺮ ﺷﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﻳﻦ‬ ‫ﺍﺯ ﺗﺄﺛﻴﺮﺍﺕ ﻭ ﺗﺄﺛّﺮﺍﺕ‬ ‫ّ‬

‫ﻣﺜﻼ ﭼﺸﻢ ﻧﻈﺮ‬ ‫ﻣﺆﺛﺮ ﺩﺭ ﻳﮑﺪﻳﮕﺮﻧﺪ ‪.‬‬ ‫ً‬ ‫ﺍﻋﻀﺎ ﻭ ﺍﺟﺰﺍﻯ ﺍﻧﺴﺎﻥ ﻣﺘﺄﺛﺮ ﻭ ّ‬ ‫ﻣﺘﺄﺛﺮ ﺷﻮﺩ ﻗﻠﺐ ﻓﺎﺭﻍ‬ ‫ﻣﺘﺄﺛﺮ ﺷﻮﺩ ﮔﻮﺵ ﺍﺳﺘﻤﺎﻉ ﮐﻨﺪ ﺭﻭﺡ ّ‬ ‫ﮐﻨﺪ ﻗﻠﺐ ّ‬

‫ﺷﻮﺩ ﻓﮑﺮ ﮔﺸﺎﻳﺶ ﻳﺎﺑﺪ ﻭ ﺍﺯ ﺑﺮﺍﻯ ﺟﻤﻴﻊ ﺍﻋﻀﺎﻯ ﺍﻧﺴﺎﻥ ﺣﺎﻟﺖ ﺧﻮﺵ‬ ‫ﺣﺎﺻﻞ ﺁﻳﺪ ‪ ،‬ﺍﻳﻦ ﭼﻪ ﺍﺭﺗﺒﺎﻃﻰ ﺍﺳﺖ ﺍﻳﻦ ﭼﻪ ﻣﻨﺎﺳﺒﺎﺗﻴﺴﺖ ؟ ﻭ ﭼﻮﻥ‬ ‫ﺟﺰﺋﻴﻪ ﺍﺳﺖ ﺍﻳﻦ‬ ‫ﺩﺭ ﺍﻋﻀﺎﻯ ﺟﺴﻤﺎﻧﻰ ﺍﻧﺴﺎﻥ ﮐﻪ ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬ ‫ﺍﻟﺒﺘﻪ ﺑﻴﻦ ﺍﻳﻦ ﮐﺎﺋﻨﺎﺕ‬ ‫ﺗﺄﺛﺮﺍﺕ‬ ‫ﺍﺭﺗﺒﺎﻁ ﻭ ﺍﻳﻦ ﺗﺄﺛﻴﺮ ﻭ ّ‬ ‫ﻣﻌﻨﻮﻳﻪ ﺍﺳﺖ ّ‬ ‫ّ‬

‫ﮐﻠﻴﮥ ﻧﺎﻣﺘﻨﺎﻫﻴﻪ ﻧﻴﺰ ﺍﺭﺗﺒﺎﻁ ﺟﺴﻤﺎﻧﻰ ﻭ ﻣﻌﻨﻮﻯ ﻫﺮ ﺩﻭ ﻣﻮﺟﻮﺩ ﻭ ﻫﺮ ﭼﻨﺪ‬ ‫ّ​ّ‬ ‫ﺑﻘﻮﺍﻋﺪ ﻣﻮﺟﻮﺩﻩ ﻭ ﻓﻨﻮﻥ ﺣﺎﺿﺮﻩ ﮐﺸﻒ ﺍﻳﻦ ﺭﻭﺍﺑﻂ ﻧﺘﻮﺍﻥ ﻧﻤﻮﺩ ﻭﻟﻰ‬

‫ﻣﺴﻠﻢ ﺍﺳﺖ ‪ .‬ﺧﻼﺻﮥ ﮐﻼﻡ‬ ‫ﮐﻠﻴﻪ ﻭﺍﺿﺢ ﻭ ّ‬ ‫ﻭﺟﻮﺩ ﺭﻭﺍﺑﻂ ﺩﺭ ﺑﻴﻦ ﮐﺎﺋﻨﺎﺕ ّ ّ‬ ‫ﻬﻴﻪ‬ ‫ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻳﻦ ﮐﺎﺋﻨﺎﺕ ﭼﻪ ّ‬ ‫ﮐﻠﻰ ﻭ ﭼﻪ ﺟﺰﺋﻰ ﺑﺤﮑﻤﺖ ﺑﺎﻟﻐﮥ ﺍﻟ ّ‬

‫ﺹ ‪١٨٧‬‬ ‫ﻣﺘﺄﺛﺮ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﻧﺒﻮﺩ‬ ‫ﻣﺆﺛﺮ ﻭ ّ‬ ‫ﻣﺮﺗﺒﻂ ﺑﻴﮑﺪﻳﮕﺮ ﺍﺳﺖ ﻭ ّ‬

‫ﮐﻠﻰ ﻭﺟﻮﺩ ﺍﺧﺘﻼﻝ ﻭ ﻓﺘﻮﺭ ﺣﺎﺻﻞ ﻣﻴﺸﺪ‬ ‫ﺩﺭ ﻧﻈﺎﻡ ﻋﻤﻮﻣﻰ ﻭ ﺗﺮﺗﻴﺒﺎﺕ ّ‬

‫ﭼﻮﻥ ﺍﻳﻦ ﮐﺎﺋﻨﺎﺕ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺗﻘﺎﻥ ﻣﺮﺗﺒﻂ ﺑﻴﮑﺪﻳﮕﺮ ﺍﺳﺖ ﻟﻬﺬﺍ‬

‫ﻣﮑﻤﻠﺴﺖ ﺍﻳﻦ ﻣﻄﻠﺐ ﺷﺎﻳﺎﻥ ﺗﺤﻘﻴﻖ ﺍﺳﺖ ‪.‬‬ ‫ﻣﺮﺗﺐ ﻭ‬ ‫ّ‬ ‫ﻣﻨﺘﻈﻢ ﻭ ّ‬ ‫‪ - ٧٠‬ﻉ‬

‫ﻣﺴﺄﻟﮥ ﺟﺒﺮ ﻭ ﺍﺧﺘﻴﺎﺭ‬ ‫ﺳﺆﺍﻝ‬

‫ﺍﻧﺴﺎﻥ ﺁﻳﺎ ﺩﺭ ﺟﻤﻴﻊ ﺍﻋﻤﺎﻝ ﺧﻮﻳﺶ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ﺍﺳﺖ ﻳﺎ ﻣﺠﺒﻮﺭ ﺑﻰ ﺍﺧﺘﻴﺎﺭ ؟‬ ‫ﺟﻮﺍﺏ‬ ‫ﻬﻴﻪ ﺍﺳﺖ ﻭ ﺑﺴﻴﺎﺭ ﻏﺎﻣﺾ ﺍﺳﺖ‬ ‫ﺍﻣﻬﺎﺕ ﻣﺴﺎﺋﻞ ﺍﻟ ّ‬ ‫ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺍﺯ ّ‬

‫ﺍﻥ ﺷﺎء ﺍ‪ ‬ﺭﻭﺯﻯ ﺩﻳﮕﺮ ﺍﺯ ﺑﺪﺍﻳﺖ ﻣﺒﺎﺷﺮﺕ ﻧﺎﻫﺎﺭ ﺑﻪ ﺑﻴﺎﻥ ﺍﻳﻦ ﻣﺴﺄﻟﻪ‬

‫ﻣﻔﺼﻞ ﭘﺮﺩﺍﺯﻳﻢ ‪ .‬ﺣﺎﻝ ﻣﺨﺘﺼﺮ ﭼﻨﺪ ﮐﻠﻤﻪ ﺑﻴﺎﻥ ﻣﻴﮕﺮﺩﺩ ﻭ ﺁﻥ ﺍﻳﻨﺴﺖ‬ ‫ّ‬ ‫ﮐﻪ ﺍﻣﻮﺭﻯ ﮐﻪ ﺩﺭ ﺗﺤﺖ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻣﺜﻞ ﻋﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﻭ‬

‫ﺷﺮﻳﻪ ‪ ،‬ﺍﻳﻦ ﻭﺍﺿﺢ ﻭ‬ ‫ﻇﻠﻢ ﻭ ﺍﻋﺘﺴﺎﻑ ‪ ،‬ﻣﺨﺘﺼﺮﴽ ﺍﻋﻤﺎﻝ‬ ‫ﺧﻴﺮﻳﻪ ﻭ ﺍﻓﻌﺎﻝ ّ‬ ‫ّ‬ ‫ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ ﺍﺭﺍﺩﮤ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺍﻋﻤﺎﻝ ﻣﺪﺧﻠﻰ ﻋﻈﻴﻢ ﺩﺍﺭﺩ ﻭ‬ ‫ﺍﻣﺎ ﺍﻣﻮﺭﻳﺴﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺮ ﺁﻥ ﻣﺠﺒﻮﻝ ﻭ ﻣﺠﺒﻮﺭ ﺍﺳﺖ ﻣﺜﻞ ﺧﻮﺍﺏ‬ ‫ّ‬

‫ﻗﻮﻯ ﻭ ﺿﺮﺭ ﻭ ﺯﻳﺎﻥ ﺍﻳﻦ ﺍﻣﻮﺭ‬ ‫ﻭ ﻣﻤﺎﺕ ﻭ ﻋﺮﻭﺽ ﺍﻣﺮﺍﺽ ﻭ ﺍﻧﺤﻄﺎﻁ‬ ‫ٰ‬

‫ﺩﺭ ﺗﺤﺖ ﺍﺭﺍﺩﮤ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ ﻭ ﻣﺴﺆﻭﻝ ﺍﺯ ﺁﻥ ﻧﻪ ﺯﻳﺮﺍ ﻣﺠﺒﻮﺭ ﺑﺮ ﺁﻧﺴﺖ ‪.‬‬

‫ﻣﺨﻴﺮ ﺍﺳﺖ ﻭ ﺑﺎﺧﺘﻴﺎﺭ ﺧﻮﻳﺶ‬ ‫ﺷﺮﻳﻪ‬ ‫ﺍﻣﺎ ﺩﺭ ﺍﻋﻤﺎﻝ‬ ‫ّ‬ ‫ﺧﻴﺮﻳﻪ ﻭ ﺍﻓﻌﺎﻝ ّ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺜﻼ ﺍﮔﺮ ﺧﻮﺍﻫﺪ ﺑﺬﮐﺮ ﺧﺪﺍ ﻣﺸﻐﻮﻝ ﮔﺮﺩﺩ ﻭ ﺍﮔﺮ‬ ‫ﺍﺭﺗﮑﺎﺏ ﺁﻥ ﻧﻤﺎﻳﺪ ‪.‬‬ ‫ً‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺷﻤﻌﻰ‬ ‫ﺧﻮﺍﻫﺪ ﺑﻴﺎﺩ ﻏﻴﺮ ﻣﺄﻟﻮﻑ ﺷﻮﺩ ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻧﺎﺭ‬ ‫ّ‬ ‫ﻣﺤﺐ ﻋﺎﻟﻢ ﮔﺮﺩﺩ ﻭ ﻳﺎ ﻣﺒﻐﺾ ﺑﻨﻰ ﺁﺩﻡ‬ ‫ﻣﻴﺴﺮ ﺍﺳﺖ ﮐﻪ‬ ‫ﺑﺮﺍﻓﺮﻭﺯﺩ ﻭ ّ‬ ‫ّ‬

‫ﺑﺤﺐ ﺩﻧﻴﺎ ﭘﺮﺩﺍﺯﺩ ﻭ ﻳﺎ ﻋﺎﺩﻝ ﺷﻮﺩ ﻭ ﻳﺎ ﻇﺎﻟﻢ ﮔﺮﺩﺩ ﺍﻳﻦ‬ ‫ﺷﻮﺩ ﻭ ﻳﺎ‬ ‫ّ‬

‫ﺗﺼﺮﻑ ﺧﻮﺩ ﺍﻧﺴﺎﻧﺴﺖ ﻟﻬﺬﺍ ﻣﺴﺆﻭﻝ ﺍﺯ ﺁﻥ ‪.‬‬ ‫ﺍﻋﻤﺎﻝ ﻭ ﺍﻓﻌﺎﻝ ﺩﺭ ﺗﺤﺖ‬ ‫ّ‬

‫ﺹ ‪١٨٨‬‬ ‫ﺍﻣﺎ ﻣﺴﺄﻟﮥ ﺩﻳﮕﺮ ﺩﺭ ﻣﻴﺎﻧﺴﺖ ﻭ ﺁﻥ ﺍﻳﻨﮑﻪ ﺑﺸﺮ ﻋﺠﺰ ﺻﺮﻑ ﺍﺳﺖ ﻭ ﻓﻘﺮ‬ ‫ّ‬

‫ﻋﻠﻮ ﻭ‬ ‫ﺑﺤﺖ ﺗﻮﺍﻧﺎﺋﻰ ﻭ ﻗﺪﺭﺕ ﻣﺨﺼﻮﺹ ﺣﻀﺮﺕ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ ﻭ ّ‬

‫ﺑﻤﺸﻴﺖ ﻭ ﺍﺭﺍﺩﮤ ﺟﻨﺎﺏ ﮐﺒﺮﻳﺎ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﺬﮐﻮﺭ ﮐﻪ‬ ‫ﺩﻧﻮ ﺑﺴﺘﻪ‬ ‫ّ‬ ‫ّ‬

‫ﺧﺪﺍﻭﻧﺪ ﻣﺎﻧﻨﺪ ﮐﻮﺯﻩ ﮔﺮ ﻗﺪﺣﻰ ﻋﺰﻳﺰ ﺑﺴﺎﺯﺩ ﻭ ﻇﺮﻓﻰ ﺫﻟﻴﻞ ﺻﻨﻌﺖ‬

‫ﺣﻖ ﻧﺪﺍﺭﺩ ﮐﻪ ﺍﻋﺘﺮﺍﺽ ﺑﺮ ﮐﻮﺯﻩ ﮔﺮ ﻧﻤﺎﻳﺪ‬ ‫ﻧﻤﺎﻳﺪ ﺣﺎﻝ ﺍﺑﺮﻳﻖ ﺫﻟﻴﻞ ّ‬

‫ﮐﻪ ‪ ،‬ﭼﺮﺍ ﻣﺮﺍ ﺟﺎﻡ ﻋﺰﻳﺰ ﻧﺴﺎﺧﺘﻰ ﮐﻪ ﺍﺯ ﺩﺳﺖ ﺑﺪﺳﺖ ﻣﻴﮕﺮﺩﺩ ؟ ﻣﻘﺼﻮﺩ‬

‫ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻘﺎﻣﺎﺕ ﻧﻔﻮﺱ ﻣﺨﺘﻠﻒ ﺍﺳﺖ ﺁﻧﮑﻪ ﺩﺭ‬ ‫ﺣﻖ ﻧﺪﺍﺭﺩ ﮐﻪ ﺍﻋﺘﺮﺍﺽ ﻧﻤﺎﻳﺪ‬ ‫ﻣﻘﺎﻡ ﺍﺩﻧﻰ ﺍﺯ ﻭﺟﻮﺩ ﻣﺎﻧﻨﺪ ﺟﻤﺎﺩ ّ‬

‫ﺣﻖ ﺍﻋﺘﺮﺍﺽ‬ ‫ﺧﺪﺍﻭﻧﺪﺍ ﻣﺮﺍ ﭼﺮﺍ ﮐﻤﺎﻻﺕ ﻧﺒﺎﺗﻰ ﻧﺪﺍﺩﻯ ﻭ ﻫﻤﭽﻨﻴﻦ ﻧﺒﺎﺗﺮﺍ ّ‬ ‫ﻧﻪ ﮐﻪ ﭼﺮﺍ ﻣﺮﺍ ﺍﺯ ﮐﻤﺎﻻﺕ ﻋﺎﻟﻢ ﺣﻴﻮﺍﻥ ﻣﺤﺮﻭﻡ ﺳﺎﺧﺘﻰ ﻭ ﻫﻤﭽﻨﻴﻦ‬

‫ﺣﻴﻮﺍﻥ ﺭﺍ ﺳﺰﺍﻭﺍﺭ ﻧﻪ ﮐﻪ ﺍﺯ ﻓﻘﺪﺍﻥ ﮐﻤﺎﻻﺕ ﺍﻧﺴﺎﻧﻰ ﺷﮑﺎﻳﺖ ﻧﻤﺎﻳﺪ ﺑﻠﮑﻪ‬ ‫ﺗﺤﺮﻯ ﮐﻤﺎﻻﺕ ﺩﺭ ﺭﺗﺒﮥ‬ ‫ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺷﻴﺎء ﺩﺭ ﺭﺗﺒﮥ ﺧﻮﺩ ﮐﺎﻣﻠﻨﺪ ﻭ ﺑﺎﻳﺪ ّ‬

‫ﺣﻖ ﻭ ﺻﻼﺣﻴﺖ ﻣﻘﺎﻡ ﻭ‬ ‫ﺧﻮﻳﺶ ﻧﻤﺎﻳﻨﺪ ﻣﺎ ﺩﻭﻥ ﺭﺍ ﭼﻨﺎﻧﭽﻪ ﮔﺬﺷﺖ ّ‬

‫ﺗﺮﻗﻰ ﻧﻤﺎﻳﺪ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﮐﻤﺎﻻﺕ ﻣﺎ ﻓﻮﻕ ﻧﻪ ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺩﺭ ﺭﺗﺒﮥ ﺧﻮﻳﺶ ّ‬

‫ﺳﮑﻮﻥ ﻭ ﺣﺮﮐﺖ ﺍﻧﺴﺎﻥ ﻣﻮﻗﻮﻑ ﺑﺘﺄﻳﻴﺪ ﺣﻀﺮﺕ ﻳﺰﺩﺍﻥ ﺍﺳﺖ ﺍﮔﺮ‬ ‫ﺷﺮ ﺗﻮﺍﻧﺎ ﺑﻠﮑﻪ ﭼﻮﻥ ﻣﺪﺩ ﻭﺟﻮﺩ‬ ‫ﻣﺪﺩ ﻧﺮﺳﺪ ﻧﻪ ﺑﺮ ﺧﻴﺮ ﻣﻘﺘﺪﺭ ﻧﻪ ﺑﺮ ّ‬

‫ﺍﻣﺎ ﺍﮔﺮ ﻣﺪﺩ ﻣﻨﻘﻄﻊ‬ ‫ﺷﺮ ﻫﺮ ﺩﻭ ﺩﺍﺭﺩ ّ‬ ‫ﺭﺏ ﺟﻮﺩ ﺭﺳﺪ ﺗﻮﺍﻧﺎﺋﻰ ﺑﺮ ﺧﻴﺮ ﻭ ّ‬ ‫ﺍﺯ ّ‬

‫ﻣﻘﺪﺳﻪ ﺫﮐﺮ ﺗﺄﻳﻴﺪ ﻭ‬ ‫ﮔﺮﺩﺩ ّ‬ ‫ﺑﮑﻠﻰ ﻋﺎﺟﺰ ﻣﺎﻧﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﮐﺘﺐ ّ‬

‫ﻗﻮﮤ‬ ‫ﻣﺜﻞ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﺜﻞ ﮐﺸﺘﻰ ﺍﺳﺖ ﮐﺸﺘﻰ ﺭﺍ‬ ‫ﺗﻮﻓﻴﻖ ﺍﻟﻬﻴﺴﺖ ‪ِ َ َ .‬‬ ‫ﻣﺤﺮﮎ ّ‬ ‫ّ‬

‫ﻗﻮﺕ ﻣﻨﻘﻄﻊ ﺍﺑﺪﴽ ﺣﺮﮐﺖ ﻧﺘﻮﺍﻧﺪ‬ ‫ﻗﻮﮤ ﺑﺨﺎﺭ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺍﻳﻦ ّ‬ ‫ﺑﺎﺩ ﻭ ّ‬

‫ﻗﻮﮤ ﺑﺨﺎﺭ ﮐﺸﺘﻰ ﺭﺍ ﺑﺂﻥ‬ ‫ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ّ‬ ‫ﺳﮑﺎﻥ ﮐﺸﺘﻰ ﺑﻬﺮ ﻃﺮﻑ ﻣﺘﻤﺎﻳﻞ ّ‬

‫ﺳﻤﺖ ﺭﺍﻧﺪ ﺍﮔﺮ ﻣﺘﻤﺎﻳﻞ ﺑﺸﺮﻕ ﺑﺸﺮﻕ ﺭﻭﺩ ﻭ ﺍﮔﺮ ﻣﺘﻤﺎﻳﻞ ﺑﻐﺮﺏ ﺑﻐﺮﺏ‬ ‫ﺭﻭﺩ ﺍﻳﻦ ﺣﺮﮐﺖ ﺍﺯ ﮐﺸﺘﻰ ﻧﻪ ﺑﻠﮑﻪ ﺍﺯ ﺑﺎﺩ ﻭ ﺑﺨﺎﺭ ﺍﺳﺖ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬

‫ﻣﺴﺘﻤﺪﺍﺯ ﻣﺪﺩ ﺭﺣﻤﺎﻥ ﻭ ﻟﮑﻦ ﺍﺧﺘﻴﺎﺭ‬ ‫ﺟﻤﻴﻊ ﺣﺮﮐﺎﺕ ﻭ ﺳﮑﻨﺎﺕ ﺍﻧﺴﺎﻥ‬ ‫ّ‬

‫ﺷﺮ ﺭﺍﺟﻊ ﺑﺎﻧﺴﺎﻥ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﭘﺎﺩﺷﺎﻩ ﺷﺨﺼﻰ ﺭﺍ ﺣﺎﮐﻢ ﺍﻳﻦ ﺷﻬﺮ‬ ‫ﺧﻴﺮ ﻭ ّ‬

‫ﺹ ‪١٨٩‬‬

‫ﺗﺼﺮﻑ ﺑﺨﺸﻴﺪ ﻭ ﻃﺮﻳﻖ ﻋﺪﻝ ﻭ ﻇﻠﻢ ﺑﻤﻮﺟﺐ ﻗﺎﻧﻮﻥ ﺑﻨﻤﻮﺩ ‪.‬‬ ‫ﻗﻮﮤ‬ ‫ّ‬ ‫ﻧﻤﻮﺩ ﻭ ّ‬

‫ﺑﻘﻮﺕ ﻭ ﻧﻔﻮﺫ ﭘﺎﺩﺷﺎﻩ ﻣﻴﻨﻤﺎﻳﺪ‬ ‫ﺣﺎﻝ ﺍﻳﻦ ﺣﺎﮐﻢ ﺍﮔﺮ ﻇﻠﻢ ﻧﻤﺎﻳﺪ ﻫﺮ ﭼﻨﺪ ّ‬

‫ﻭﻟﻰ ﭘﺎﺩﺷﺎﻩ ﺍﺯ ﻇﻠﻢ ﺑﻴﺰﺍﺭ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻋﺪﻝ ﻧﻤﺎﻳﺪ ﻧﻴﺰ ﺑﻨﻔﻮﺫ ﭘﺎﺩﺷﺎﻩ‬

‫ﻧﻤﺎﻳﺪ ﻭ ﭘﺎﺩﺷﺎﻩ ﺍﺯ ﻋﺪﻝ ﺭﺍﺿﻰ ﻭ ﺧﻮﺭﺳﻨﺪ ﺍﺳﺖ ‪ .‬ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ‬ ‫ﺷﺮ ﺭﺍﺟﻊ ﺑﺎﻧﺴﺎﻥ ﻭ ﺩﺭ ﻫﺮ ﺻﻮﺭﺕ ﻣﻮﻗﻮﻑ ﺑﻤﺪﺩ‬ ‫ﮐﻪ ﺍﺧﺘﻴﺎﺭ ﺧﻴﺮ ﻭ ّ‬

‫ﮐﻞ ﺩﺭ ﻳﺪ‬ ‫ﻭﺟﻮﺩﻯ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺳﻠﻄﻨﺖ ﺍﻟﻬﻰ ﻋﻈﻴﻢ ﺍﺳﺖ ﻭ ّ‬

‫ﻗﺪﺭﺕ ﺍﺳﻴﺮ ﺑﻨﺪﻩ ﺑﺎﺭﺍﺩﮤ ﺧﻮﺩ ﺗﻮﺍﻧﺎﺋﻰ ﺑﺮ ﺍﻣﺮﻯ ﻧﺪﺍﺭﺩ ﭘﺮﻭﺭﺩﮔﺎﺭ‬

‫ﻣﻘﺘﺪﺭ ﻭ ﺗﻮﺍﻧﺎﺳﺖ ﻭ ﻣﺪﺩ ﺑﺨﺶ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺗﻮﺿﻴﺢ ﺷﺪ‬ ‫ﺍﻟﺴﻼﻡ ‪.‬‬ ‫ﻭ ﻣﺸﺮﻭﺡ ﮔﺸﺖ ﻭ ّ‬

‫‪ - ٧١‬ﻋﺎ‬

‫ﮐﺸﻔﻴﺎﺕ ﻭ ﺭﺅﻳﺎ ﻭ ﺗﺴﺨﻴﺮ ﺍﺭﻭﺍﺡ‬ ‫ﺍﻟﻬﺎﻡ ﻭ‬ ‫ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺩﺍﺭﻧﺪ ﻳﻌﻨﻰ ﺑﺎ ﺍﺭﻭﺍﺡ ﻣﮑﺎﻟﻤﻪ‬ ‫ﮐﺸﻔﻴﺎﺕ‬ ‫ﺑﻌﻀﻰ ﺑﺮﺁﻧﻨﺪ ﮐﻪ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻴﻨﻤﺎﻳﻨﺪ ‪ ،‬ﺍﻳﻦ ﭼﻪ ﻗﺴﻢ ﺍﺳﺖ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﻳﮏ ﻧﻮﻉ ﺍﻭﻫﺎﻡ ﺍﺳﺖ ﮐﻪ ﻣﺼﻄﻠﺢ‬ ‫ﺍﮐﺘﺸﺎﻓﺎﺕ‬ ‫ّ‬ ‫ﺍﻗﻮﺍﻡ ﺳﺎﺋﺮﻩ ﺍﺳﺖ ﻭ ﻧﻮﻉ ﺩﻳﮕﺮ ﮐﻪ ﻣﺎﻧﻨﺪ ﺭﺅﻳﺎﺳﺖ ﻭ ﺁﻥ ﺣﻘﻴﻘﺖ‬

‫ﻳﻮﺣﻨﺎﺳﺖ ﮐﻪ‬ ‫ﺩﺍﺭﺩ ﻧﻈﻴﺮ ﺭﺅﻳﺎﻯ ﺍﺷﻌﻴﺎ ﻭ ﺭﺅﻳﺎﻯ ﺍﺭﻣﻴﺎ ﻭ ﺭﺅﻳﺎﻯ‬ ‫ّ‬

‫ﺗﺼﻮﺭ‬ ‫ﻣﺘﻔﮑﺮﮤ ﺍﻧﺴﺎﻧﺮﺍ ﺩﻭ ﻧﻮﻉ‬ ‫ﻗﻮﮤ‬ ‫ّ‬ ‫ّ‬ ‫ﺣﻘﻴﻘﺖ ﺩﺍﺭﺩ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ّ‬

‫ﺗﺼﻮﺭ‬ ‫ﺑﺘﺼﻤﻢ ﮔﺮﺩﺩ ﺁﻥ‬ ‫ﺗﺼﻮﺭ ﺻﺤﻴﺢ ﺍﺳﺖ ﭼﻮﻥ ﻣﻨﻀّﻢ‬ ‫ﺍﺳﺖ ﻳﮏ ﻧﻮﻉ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ ﻣﺎﻧﻨﺪ ﺗﺪﺍﺑﻴﺮ ﺻﺎﺋﺒﻪ ﻭ ﺁﺭﺍء ﺳﺪﻳﺪﻩ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ‬ ‫ﺩﺭ ﺧﺎﺭﺝ‬ ‫ّ‬

‫ﺗﺼﻮﺭﺍﺕ ﺁﻥ ﺍﻓﮑﺎﺭ‬ ‫ﻓﻨﻴﻪ ﻭ ﺍﺧﺘﺮﺍﻉ ﺻﻨﺎﻳﻊ ﺟﺪﻳﺪﻩ ﻭ ﻧﻮﻉ ﺩﻳﮕﺮ ﺍﺯ‬ ‫ّ‬ ‫ّ​ّ‬

‫ﻓﺎﺳﺪﻩ ﻭ ﺧﻴﺎﻻﺕ ﺑﻴﻬﻮﺩﻩ ﺍﺳﺖ ﮐﻪ ﺍﺑﺪﴽ ﻧﺘﻴﺠﻪ ﻭ ﺛﻤﺮﻯ ﺍﺯ ﺁﻥ ﺣﺎﺻﻞ‬ ‫ﻧﺸﻮﺩ ﻭ ﺣﻘﻴﻘﺖ ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ ﻣﺎﻧﻨﺪ ﺍﻣﻮﺍﺝ ﺑﺤﺮ ﺍﻭﻫﺎﻡ ﻣﻮﺝ ﻣﻴﺰﻧﺪ ﻭ‬ ‫ﺹ ‪١٩٠‬‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﺑﺮ ﺩﻭ ﻗﺴﻢ‬ ‫ﮐﺸﻔﻴﺎﺕ‬ ‫ﭼﻮﻥ ﺧﻮﺍﺑﻬﺎﻯ ﺑﻴﻬﻮﺩﻩ ﻣﻴﮕﺬﺭﺩ ‪ .‬ﺑﻬﻤﭽﻨﻴﻦ‬ ‫ّ‬ ‫ّ‬ ‫ﺭﻭﺣﺎﻧﻴﮥ ﺍﺻﻔﻴﺎ ﻭ‬ ‫ﺍﺳﺖ ﻳﮏ ﻗﺴﻢ ﺭﺅﻳﺎﻯ ﺍﻧﺒﻴﺎﺳﺖ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ‬ ‫ّ‬

‫ﺭﺅﻳﺎﻯ ﺍﻧﺒﻴﺎ ﺧﻮﺍﺏ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍﮐﺘﺸﺎﻓﺎﺕ ﺭﻭﺣﺎﻧﻴﺴﺖ ﻭ ﺍﻳﻦ‬

‫ﺣﻘﻴﻘﺖ ﺩﺍﺭﺩ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺷﺨﺼﻰ ﺭﺍ ﺩﺭ ﭼﻨﻴﻦ ﺻﻮﺭﺗﻰ ﺩﻳﺪﻡ ﻭ ﭼﻨﻴﻦ‬ ‫ﮔﻔﺘﻢ ﻭ ﭼﻨﺎﻥ ﺟﻮﺍﺏ ﺩﺍﺩ ﺍﻳﻦ ﺭﺅﻳﺎ ﺩﺭ ﻋﺎﻟﻢ ﺑﻴﺪﺍﺭﻯ ﺍﺳﺖ ﻧﻪ ﺧﻮﺍﺏ‬

‫ﺑﻠﮑﻪ ﺍﮐﺘﺸﺎﻓﺎﺕ ﺭﻭﺣﺎﻧﻴﺴﺖ ﮐﻪ ﺑﻌﻨﻮﺍﻥ ﺭﺅﻳﺎ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻭ ﻗﺴﻢ ﺩﻳﮕﺮ‬

‫ﺗﺠﺴﻢ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﺍﻭﻫﺎﻡ ﺻﺮﻑ ﺍﺳﺖ ﻭﻟﻰ ﺍﻳﻦ ﺍﻭﻫﺎﻡ ﭼﻨﺎﻥ‬ ‫ﮐﺸﻔﻴﺎﺕ‬ ‫ﺍﺯ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺗﺤﻘﻖ ﺩﺍﺭﺩ ‪ .‬ﻭ ﺩﻟﻴﻞ‬ ‫ﻧﻤﺎﻳﺪ ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺳﺎﺩﻩ ﺩﻻﻥ ﮔﻤﺎﻥ ﻧﻤﺎﻳﻨﺪ ﮐﻪ‬ ‫ّ‬

‫ﻭﺍﺿﺢ ﺑﺮ ﺍﻳﻦ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﺗﺴﺨﻴﺮ ﺍﺭﻭﺍﺡ ﺍﺑﺪﴽ ﻧﺘﻴﺠﻪ ﻭ ﺛﻤﺮﻯ ﺣﺎﺻﻞ‬ ‫ﺍﻧﺴﺎﻧﻴﻪ ﻣﺤﻴﻂ‬ ‫ﻣﺠﺮﺩ ﺣﮑﺎﻳﺖ ﻭ ﺭﻭﺍﻳﺖ ﺍﺳﺖ ‪ .‬ﺑﺪﺍﻧﮑﻪ ﺣﻘﻴﻘﺖ‬ ‫ﻧﺸﻮﺩ ﺑﻠﮑﻪ‬ ‫ّ‬ ‫ّ‬ ‫ﺧﻮﺍﺹ ﻭ ﺍﺳﺮﺍﺭ ﺍﺷﻴﺎ ﺭﺍ ﻣﻰﻧﻤﺎﻳﺪ‬ ‫ﺑﺮ ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎﺳﺖ ﻭ ﮐﺸﻒ ﺣﻘﺎﺋﻖ ﻭ‬ ‫ّ‬

‫ﺍﻧﺴﺎﻧﻴﻪ‬ ‫ﻣﺜﻼ ﺟﻤﻴﻊ ﺍﻳﻦ ﺻﻨﺎﻳﻊ ﻭ ﺑﺪﺍﻳﻊ ﻭ ﻋﻠﻮﻡ ﻭ ﻣﻌﺎﺭﻑ ﺭﺍ ﺣﻘﻴﻘﺖ‬ ‫ً‬ ‫ّ‬

‫ﺳﺮ‬ ‫ﮐﺸﻒ ﮐﺮﺩﻩ ﻳﮏ ﻭﻗﺘﻰ ﺟﻤﻴﻊ ﺍﻳﻦ ﻓﻨﻮﻥ ﻭ ﻋﻠﻮﻡ ﻭ ﺑﺪﺍﻳﻊ ﻭ ﺻﻨﺎﻳﻊ ّ‬

‫ﺍﻧﺴﺎﻧﻴﻪ ﺍﻳﻦ ﺭﺍ ﮐﺸﻒ ﮐﺮﺩﻩ‬ ‫ﻣﮑﻨﻮﻥ ﻭ ﻣﮑﺘﻮﻡ ﺑﻮﺩ ﺑﻌﺪ ﺑﺘﺪﺭﻳﺞ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ﺑﺤﻴﺰ ﺷﻬﻮﺩ ﺁﻭﺭﺩﻩ ‪ .‬ﭘﺲ ﺛﺎﺑﺖ ﺷﺪ ﮐﻪ ﺣﻘﻴﻘﺖ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺣﻴﺰ ﻏﻴﺐ ّ‬ ‫ﺍﺯ ّ‬

‫ﻣﺤﻴﻂ ﺑﺮ ﺍﺷﻴﺎﺳﺖ ﺯﻳﺮﺍ ﺩﺭ ﺍﺭﻭﭖ ﺍﺳﺖ ﺍﮐﺘﺸﺎﻑ ﺍﻣﺮﻳﮑﺎ ﻧﻤﺎﻳﺪ ﺩﺭ‬

‫ﮐﺸﻔﻴﺎﺕ ﺩﺭ ﺁﺳﻤﺎﻥ ﮐﻨﺪ ﮐﺎﺷﻒ ﺍﺳﺮﺍﺭ ﺍﺷﻴﺎﺳﺖ ﻭ ﻭﺍﻗﻒ‬ ‫ﺯﻣﻴﻦ ﺍﺳﺖ‬ ‫ّ‬ ‫ﺑﺮ ﺣﻘﺎﺋﻖ ﻣﻮﺟﻮﺩﺍﺕ ‪ .‬ﺍﻳﻦ ﮐﺸﻔﻴّﺎﺕ ﻭﺍﻗﻌﻪ ﮐﻪ ﻣﻄﺎﺑﻖ ﺣﻘﻴﻘﺖ ﺍﺳﺖ‬

‫ﻣﺎﻧﻨﺪ ﺭﺅﻳﺎﺳﺖ ﮐﻪ ﺁﻥ ﺍﺩﺭﺍﮎ ﺭﻭﺣﺎﻧﻰ ﺍﺳﺖ ﻭ ﺍﻟﻬﺎﻡ ﺭﺣﻤﺎﻧﻰ ﻭ‬

‫ﺍﻟﻔﺖ ﺍﺭﻭﺍﺡ ﺍﻧﺴﺎﻧﻰ ﭼﻨﺎﻧﮑﻪ ﻣﻴﮕﻮﻳﺪ ﭼﻨﻴﻦ ﺩﻳﺪﻡ ﻭ ﭼﻨﻴﻦ ﮔﻔﺘﻢ ﻭ‬ ‫ﭼﻨﻴﻦ ﺷﻨﻴﺪﻡ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺭﻭﺡ ﺭﺍ ﺍﺩﺭﺍﮐﺎﺕ ﻋﻈﻴﻤﻪ ﺑﺪﻭﻥ‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﺣﻮﺍﺱ ﺧﻤﺴﻪ ﻣﺜﻞ ﭼﺸﻢ ﻭ ﮔﻮﺵ ﺍﺳﺖ ﻭ ﺍﺩﺭﺍﮐﺎﺕ‬ ‫ﻭﺳﺎﺋﻂ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻨﺰﻩ‬ ‫ﻭ ﻣﮑﺎﺷﻔﺎﺕ‬ ‫ﺍﺗﺤﺎﺩﻯ ّ‬ ‫ﻭﺟﺪﺍﻧﻴﻪ ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﺍﺯ ﻭﻫﻢ ﻭ ﻗﻴﺎﺱ ﻭ ﺍﻟﻔﺘﻰ ّ‬ ‫ﻣﺜﻼ ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﺬﮐﻮﺭ‬ ‫ﺍﺯ ﺯﻣﺎﻥ ﻭ ﻣﮑﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﺭﻭﺣﺎﻧﻴﺎﻥ ﻫﺴﺖ ‪.‬‬ ‫ً‬ ‫ﮐﻪ ﺩﺭ ﺟﺒﻞ ﻃﺎﺑﻮﺭ ﻣﻮﺳﻰ ﻭ ﺍﻳﻠﻴﺎ ﻧﺰﺩ ﻣﺴﻴﺢ ﺁﻣﺪﻧﺪ ﻭ ﺍﻳﻦ ﻭﺍﺿﺢ‬ ‫ﺹ ‪١٩١‬‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﺍﺳﺖ ﮐﻪ ﺗﻌﺒﻴﺮ‬ ‫ﮐﻴﻔﻴﺖ‬ ‫ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺍﻟﻔﺖ ﺟﺴﻤﺎﻧﻰ ﻧﺒﻮﺩ ﻳﮏ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻤﻼﻗﺎﺕ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﻭ ﻧﻮﻉ ﺩﻳﮕﺮ ﺍﺯ ﻣﮑﺎﻟﻤﺎﺕ ﻭ ﺍﺣﻀﺎﺭ ﺍﺭﻭﺍﺡ ﻭ‬

‫ﻣﺨﺎﺑﺮﺍﺕ ﺍﻭﻫﺎﻡ ﺍﺳﺖ ﻭ ﻣﺤﺾ ﺧﻴﺎﻟﺴﺖ ﻭ ﻟﮑﻦ ﭼﻨﻴﻦ ﺑﻨﻈﺮ ﻣﻴﺂﻳﺪ‬ ‫ﮐﻪ ﺣﻘﻴﻘﺖ ﺩﺍﺭﺩ ‪ .‬ﻋﻘﻞ ﻭ ﻓﮑﺮ ﺍﻧﺴﺎﻥ ﮔﺎﻫﻰ ﺍﮐﺘﺸﺎﻑ ﺣﻘﺎﻳﻖ ﻧﻤﺎﻳﺪ‬

‫ﻭ ﺍﺯ ﺁﻥ ﻓﮑﺮ ﻭ ﺍﮐﺘﺸﺎﻑ ﺁﺛﺎﺭ ﻭ ﻧﺘﺎﻳﺞ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﺍﻳﻦ ﻓﮑﺮ ﺍﺳﺎﺱ‬

‫ﺩﺍﺭﺩ ﻭﻟﻰ ﺑﺴﻴﺎﺭ ﺍﻣﻮﺭ ﺑﺨﺎﻃﺮ ﺍﻧﺴﺎﻥ ﺁﻳﺪ ﮐﻪ ﻣﺜﻞ ﺍﻣﻮﺍﺝ ﺑﺤﺮ ﺍﻭﻫﺎﻡ‬

‫ﺗﺮﺗﺐ ﻧﻴﺎﺑﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻋﺎﻟﻢ ﺧﻮﺍﺏ‬ ‫ﺍﺳﺖ ﺛﻤﺮﻯ ﻧﺪﺍﺭﺩ ﻭ ﻧﺘﻴﺠﻪ ﺍﻯ ﺑﺮ ﺁﻥ ّ‬

‫ﺭﺅﻳﺎﺋﻰ ﺑﻴﻨﺪ ﮐﻪ ﺑﻌﻴﻨﻪ ﻇﺎﻫﺮ ﻣﻴﺸﻮﺩ ﻭﻗﺘﻰ ﺧﻮﺍﺑﻰ ﺑﻴﻨﺪ ﮐﻪ ﺍﺑﺪﴽ ﺛﻤﺮﻯ‬

‫ﻧﺪﺍﺭﺩ ‪ .‬ﻣﻘﺼﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻳﻦ ﺣﺎﻟﺘﻰ ﮐﻪ ﻣﻴﮕﻮﺋﻴﻢ ﻣﺨﺎﺑﺮﺍﺕ ﺍﺭﻭﺍﺡ ﻳﺎ‬ ‫ﻣﺨﺎﻃﺒﺎﺕ ﺍﺭﻭﺍﺡ ﻳﮏ ﻗﺴﻢ ﺍﺯ ﺁﻥ ﺍﻭﻫﺎﻡ ﻣﺤﺾ ﺍﺳﺖ ﻭ ﻗﺴﻢ ﺩﻳﮕﺮ ﮐﻪ‬ ‫ﻳﻮﺣﻨﺎ‬ ‫ﻣﻘﺪﺱ ﻣﺜﻞ ﺭﺅﻳﺎﻯ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺯ ﺭﺅﻳﺎﻫﺎﻯ ﻣﺬﮐﻮﺭ ﺩﺭ ﮐﺘﺎﺏ ّ‬ ‫ّ‬

‫ﻭ ﺍﺷﻌﻴﺎﺳﺖ ﻭ ﻣﺜﻞ ﻣﻼﻗﺎﺕ ﻣﺴﻴﺢ ﺑﺎ ﻣﻮﺳﻰ ﻭ ﺍﻳﻠﻴﺎ ﺣﻘﻴﻘﺖ ﺩﺍﺭﺩ ﻭ‬

‫ﺁﺛﺎﺭ ﻋﺠﻴﺒﻪ ﺩﺭ ﻋﻘﻮﻝ ﻭ ﺍﻓﮑﺎﺭ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﺍﻧﺠﺬﺍﺑﺎﺕ ﻋﻈﻴﻤﻪ ﺩﺭ‬

‫ﻗﻠﻮﺏ ﭘﺪﻳﺪ ﺷﻮﺩ ‪.‬‬

‫‪ - ٧٢‬ﻋﺐ‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﺷﻔﺎ ﺩﺍﺩﻥ ﺑﻮﺳﺎﺋﻂ‬ ‫ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﺑﻌﻀﻴﻬﺎ ﺑﻮﺳﺎﺋﻂ ﺭﻭﺣﺎﻧﻰ ﻳﻌﻨﻰ ﺑﺪﻭﻥ ﺩﻭﺍ ﻣﺮﻳﻀﻬﺎ ﺭﺍ ﺷﻔﺎ ﺩﻫﻨﺪ ‪ ،‬ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ؟‬ ‫ﺟﻮﺍﺏ‬ ‫ﮐﻴﻔﻴﺖ ﺍﺯ ﭘﻴﺶ ﺑﻴﺎﻥ ﺷﺪ ﺍﮔﺮ ﺩﺭﺳﺖ ﻣﻠﺘﻔﺖ ﻧﺸﺪﻩﺍﻳﺪ‬ ‫ﺗﻔﺼﻴﻞ ﺍﻳﻦ‬ ‫ّ‬

‫ﺗﮑﺮﺍﺭ ﮐﻨﻴﻢ ﮐﻪ ﺩﺭﺳﺖ ﻣﻠﺘﻔﺖ ﺷﻮﻳﺪ ‪ .‬ﺑﺪﺍﻧﮑﻪ ﻣﻌﺎﻟﺠﻪ ﻭ ﺷﻔﺎ ﺑﺪﻭﻥ‬ ‫ﻣﺎﺩﻳﺎﺗﺴﺖ ﻭ ﺩﻭ ﻗﺴﻢ ﺩﻳﮕﺮ ﺭﺍ‬ ‫ﺩﻭﺍ ﺑﺮ ﭼﻬﺎﺭ ﻗﺴﻢ ﺍﺳﺖ ﺩﻭ ﻗﺴﻢ ﺭﺍ ﺳﺒﺐ ّ ّ‬

‫ﻣﺎﺩﻯ ﻳﮑﻰ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﻴﻦ ﺑﺸﺮ ﺧﻮﺍﻩ‬ ‫ﺳﺒﺐ‬ ‫ﺍﻣﺎ ﺩﻭ ﻗﺴﻢ ّ‬ ‫ﺭﻭﺣﺎﻧﻴﺎﺕ ‪ّ .‬‬ ‫ّ‬ ‫ﺹ ‪١٩٢‬‬

‫ﺍﻣﺎ ﺳﺮﺍﻳﺖ‬ ‫ﺻﺤﺖ ﺧﻮﺍﻩ ﻣﺮﺽ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻫﺮ ﺩﻭ ﺳﺮﺍﻳﺖ ﺩﺍﺭﺩ ّ‬ ‫ّ‬

‫ﺻﺤﺖ ﺑﻨﻬﺎﻳﺖ ﺧﻔﻴﻒ ﻭ‬ ‫ﻣﺮﺽ ﺷﺪﻳﺪ ﻭ ﺳﺮﻳﻊ ﺍﺳﺖ ﻭﻟﻰ ﺳﺮﺍﻳﺖ‬ ‫ّ‬

‫ﻻﺑﺪ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﺟﺰﺍء ﻣﻴﮑﺮﻭﺏ ﺍﺯ‬ ‫ﺗﻤﺎﺱ ﺑﻬﻢ ﮐﻨﺪ‬ ‫ﺍﮔﺮ ﺩﻭ ﺟﺴﻢ‬ ‫ّ‬ ‫ّ‬ ‫ﻳﮑﻰ ﺑﺪﻳﮕﺮﻯ ﺍﻧﺘﻘﺎﻝ ﮐﻨﺪ ﻭ ﻫﻤﻴﻨﻄﻮﺭ ﮐﻪ ﻣﺮﺽ ﺍﺯ ﺟﺴﺪﻯ ﺑﺠﺴﺪ‬

‫ﺻﺤﺖ ﺷﺪﻳﺪﮤ‬ ‫ﺩﻳﮕﺮ ﺍﻧﺘﻘﺎﻝ ﻭ ﺳﺮﺍﻳﺖ ﺳﺮﻳﻊ ﻭ ﺷﺪﻳﺪ ﻣﻴﻨﻤﺎﻳﺪ ﺷﺎﻳﺪ‬ ‫ّ‬

‫ﺷﺨﺺ ﺻﺤﻴﺢ ﻧﻴﺰ ﺳﺒﺐ ﺗﺨﻔﻴﻒ ﻣﺮﺽ ﺑﺴﻴﺎﺭ ﺧﻔﻴﻒ ﻣﺮﻳﺾ ﮔﺮﺩﺩ ‪ .‬ﻣﻘﺼﺪ‬ ‫ﺍﻣﺎ ﺳﺮﺍﻳﺖ‬ ‫ﺍﻟﺘﺄﺛﻴﺮ ﺍﺳﺖ ّ‬ ‫ﺍﻳﻨﺴﺖ ﮐﻪ ﺳﺮﺍﻳﺖ ﻣﺮﺽ ﺷﺪﻳﺪ ﻭ ﺳﺮﻳﻊ ّ‬

‫ﺍﻟﺘﺄﺛﻴﺮ ﻟﻬﺬﺍ ﺩﺭ ﻣﺮﺿﻬﺎﻯ ﺧﻴﻠﻰ ﺧﻔﻴﻒ ﺟﺰﺋﻰ‬ ‫ﺻﺤﺖ ﺑﺴﻴﺎﺭ ﺑﻄﻰء ﻭ ﻗﻠﻴﻞ ّ‬ ‫ّ‬

‫ﻗﻮﺕ ﺷﺪﻳﺪﮤ ﺍﻳﻦ ﺟﺴﻢ ﺻﺤﻴﺢ ﺑﺮ ﺿﻌﻒ ﻗﻠﻴﻞ ﺟﺴﻢ‬ ‫ﺗﺄﺛﻴﺮ ﺩﺍﺭﺩ ﻳﻌﻨﻰ ّ‬

‫ﺍﻣﺎ ﻗﺴﻢ ﺩﻳﮕﺮ‬ ‫ﻋﻠﻴﻞ ﻏﻠﺒﻪ ﮐﻨﺪ ﻭ‬ ‫ﺻﺤﺖ ﺣﺎﺻﻞ ﺷﻮﺩ ﺍﻳﻦ ﻳﮏ ﻗﺴﻢ ﺍﺳﺖ ‪ّ .‬‬ ‫ّ‬

‫ﻗﻮﮤ ﻣﻐﻨﺎﻃﻴﺲ ﺍﺯ ﺟﺴﻤﻰ ﺗﺄﺛﻴﺮ ﺩﺭ‬ ‫ﻗﻮﮤ ﻣﻐﻨﺎﻃﻴﺲ ﺍﺳﺖ ﻣﻴﺸﻮﺩ ﮐﻪ ّ‬ ‫ّ‬

‫ﺟﺴﻢ ﺩﻳﮕﺮ ﮐﻨﺪ ﻭ ﺳﺒﺐ ﺷﻔﺎ ﺑﺸﻮﺩ ﻭ ﺍﻳﻦ ﻫﻢ ﺗﺄﺛﻴﺮﺵ ﺧﻔﻴﻒ ﺍﺳﺖ‬ ‫ﻟﻬﺬﺍ ﻣﻴﺸﻮﺩ ﮐﻪ ﺷﺨﺼﻰ ﺩﺳﺘﻰ ﺭﻭﻯ ﺳﺮ ﮐﺴﻰ ﺑﮕﺬﺍﺭﺩ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺭﻭﻯ‬

‫ﺩﻝ ﻣﺮﻳﻀﻰ ﺷﺎﻳﺪ ﺷﺨﺺ ﻣﺮﻳﺾ ﻓﺎﺋﺪﻩ ﺍﻯ ﺣﺎﺻﻞ ﻧﻤﺎﻳﺪ ﭼﺮﺍ ﮐﻪ ﺗﺄﺛﻴﺮ‬

‫ﺗﺄﺛﺮﺍﺕ ﻧﻔﺴﺎﻧﻰ ﻣﺮﻳﺾ ﺳﺒﺐ ﺷﻮﺩ ﻭ ﻣﺮﺽ ﺯﺍﺋﻞ ﮔﺮﺩﺩ‬ ‫ﻣﻐﻨﺎﻃﻴﺲ ﻭ ّ‬ ‫ﺍﻣﺎ ﺩﻭ ﻗﺴﻢ ﺩﻳﮕﺮ ﮐﻪ‬ ‫ﺍﻳﻦ ﺗﺄﺛﻴﺮ ﻧﻴﺰ ﺑﺴﻴﺎﺭ ﺿﻌﻴﻒ ﻭ ﺧﻔﻴﻒ ﺍﺳﺖ ‪ّ .‬‬

‫ﻗﻮﮤ ﺭﻭﺣﺎﻧﻴﺴﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺷﺨﺺ ﺻﺤﻴﺤﻰ‬ ‫ﺭﻭﺣﺎﻧﻴﺴﺖ ﻳﻌﻨﻰ ﻭﺍﺳﻄﮥ ﺷﻔﺎ ّ‬

‫ﻗﻮﻩ‬ ‫ﺗﻮﺟﻪ ﮐﻨﺪ ﻭ ﺷﺨﺺ ﻣﺮﻳﺾ ﻫﻢ ﺩﺭ ﻧﻬﺎﻳﺖ ّ‬ ‫ﺷﺨﺺ ﻣﺮﻳﻀﻰ ﺭﺍ ﺑﺘﻤﺎﻣﻪ ّ‬ ‫ﺭﻭﺣﺎﻧﻴﮥ ﺍﻳﻦ ﺷﺨﺺ ﺻﺤﻴﺢ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﻗﻮﮤ‬ ‫ّ‬ ‫ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﺷﻔﺎ ﺑﺎﺷﺪ ﮐﻪ ﺍﺯ ّ‬

‫ﺗﺎﻡ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﻘﺴﻤﻰ ﮐﻪ‬ ‫ﻣﻦ‬ ‫ﺻﺤﺖ ﺣﺎﺻﻞ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺍﻋﺘﻘﺎﺩ ّ‬ ‫ّ‬

‫ﺗﺎﻡ‬ ‫ﻣﻴﺎﻧﮥ ﺁﻥ ﺷﺨﺺ ﺻﺤﻴﺢ ﻭ ﺷﺨﺺ ﻣﺮﻳﺾ ﻗﻠﺒﴼ ﻳﮏ ﺍﺭﺗﺒﺎﻁ ّ‬

‫ﻫﻤﺖ ﺭﺍ ﺩﺭ ﺷﻔﺎﻯ ﻣﺮﻳﺾ ﺑﮕﻤﺎﺭﺩ‬ ‫ﭘﻴﺪﺍ ﮔﺮﺩﺩ ﻭ ﺁﻥ ﺷﺨﺺ ﺻﺤﻴﺢ ﺗﻤﺎﻡ ّ‬

‫ﺗﺄﺛﺮﺍﺕ‬ ‫ﺷﺨﺺ ﻣﺮﻳﺾ ﻧﻴﺰ ﻳﻘﻴﻦ ﺑﺤﺼﻮﻝ ﺷﻔﺎ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﺯ ﺗﺄﺛﻴﺮ ﻭ ّ‬

‫ﺗﺄﺛﺮ ﻭ ﻫﻴﺠﺎﻥ ﻋﺼﺐ‬ ‫ﻧﻔﺴﺎﻧﻰ ﺩﺭ ﻋﺼﺐ ﻫﻴﺠﺎﻧﻰ ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺁﻥ ّ‬

‫ﻣﺜﻠﺶ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺷﺨﺺ ﻣﺮﻳﻀﻰ ﺭﺍ‬ ‫ﺳﺒﺐ ﮔﺮﺩﺩ ﻭ ﻣﺮﻳﺾ ﺷﻔﺎ ﻳﺎﺑﺪ ‪َ َ .‬‬ ‫ﺹ ‪١٩٣‬‬

‫ﺑﻐﺘﺔ ﺑﺸﺎﺭﺕ ﺣﺼﻮﻝ ﺁﻧﺮﺍ ﺑﺎﻭ‬ ‫ﭼﻴﺰﻯ ﻧﻬﺎﻳﺖ ﺁﻣﺎﻝ ﻭ ﺁﺭﺯﻭ ﺑﺎﺷﺪ ً‬

‫ﺑﺪﻫﻴﺪ ﺷﺎﻳﺪ ﺩﺭ ﻋﺼﺒﺶ ﻫﻴﺠﺎﻧﻰ ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺍﺯ ﺁﻥ ﻫﻴﺠﺎﻥ ﻣﺮﺽ‬

‫ﻓﺠﺄﺓ ﺭﺥ ﺩﻫﺪ ﺷﺎﻳﺪ‬ ‫ﺑﮑﻠﻰ ﺭﻓﻊ ﮔﺮﺩﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﭼﻮﻥ ﺍﻣﺮ ﭘﺮ ﻭﺣﺸﺘﻰ‬ ‫ّ‬ ‫ً‬ ‫ﺩﺭ ﻋﺼﺐ ﺷﺨﺺ ﺻﺤﻴﺢ ﻫﻴﺠﺎﻥ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﺁﻥ ﻓﻮﺭﴽ ﻣﺮﺽ‬

‫ﻣﺎﺩﻯ ﻧﺒﻮﺩﻩ ﺯﻳﺮﺍ ﭼﻴﺰﻯ ﻧﺨﻮﺭﺩﻩ‬ ‫ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺳﺒﺐ ﺁﻥ ﻣﺮﺽ ﺷﻰء ّ‬ ‫ﻣﺠﺮﺩ ﻫﻴﺠﺎﻥ ﻋﺼﺐ ﻣﻮﺭﺙ ﺁﻥ ﻣﺮﺽ ﺷﺪﻩ‬ ‫ﭼﻴﺰﻯ ﺑﺎﻭ ﻧﺮﺳﻴﺪﻩ ﺑﻠﮑﻪ‬ ‫ّ‬

‫ﺑﻐﺘﺔ ﭼﻨﺎﻥ ﺳﺮﻭﺭ ﭘﻴﺪﺍ‬ ‫ﺣﺎﻝ ﺑﻬﻤﻴﻦ ﻗﺴﻢ ﺍﺯ ﺣﺼﻮﻝ ﻣﻨﺘﻬﺎﻯ ﺁﺭﺯﻭ ً‬

‫ﺻﺤﺖ ﺣﺎﺻﻞ‬ ‫ﮐﻨﺪ ﮐﻪ ﻫﻴﺠﺎﻥ ﺩﺭ ﻋﺼﺐ ﭘﻴﺪﺍ ﺷﻮﺩ ﻭ ﺍﺯ ﺁﻥ ﻫﻴﺠﺎﻥ‬ ‫ّ‬

‫ﺗﺎﻡ ﮐﺎﻣﻞ ﺩﺭ ﻣﻴﺎﻥ ﺷﺨﺺ ﻃﺒﻴﺐ ﺭﻭﺣﺎﻧﻰ‬ ‫ﮔﺮﺩﺩ ‪ .‬ﺧﻼﺻﻪ ﺍﺯ ﺍﺭﺗﺒﺎﻁ ّ‬

‫ﺗﺎﻡ ﻧﻤﺎﻳﺪ ﻭ ﺷﺨﺺ‬ ‫ﺗﻮﺟﻪ ّ‬ ‫ﻭ ﺷﺨﺺ ﻣﺮﻳﺾ ﺑﻘﺴﻤﻰ ﮐﻪ ﺁﻥ ﺷﺨﺺ ﻃﺒﻴﺐ ّ‬ ‫ﺗﻮﺟﻪ ﺧﻮﻳﺸﺮﺍ ﺣﺼﺮ ﺩﺭ ﺷﺨﺺ ﻃﺒﻴﺐ ﺭﻭﺣﺎﻧﻰ ﮐﻨﺪ‬ ‫ﻣﺮﻳﺾ ﻧﻴﺰ ﺟﻤﻴﻊ ّ‬

‫ﺻﺤﺖ ﮔﺮﺩﺩ ﻫﻤﻴﻦ ﺍﺭﺗﺒﺎﻁ ﺳﺒﺐ ﻫﻴﺠﺎﻥ ﻋﺼﺐ ﺷﻮﺩ‬ ‫ﻭ ﻣﻨﺘﻈﺮ ﺣﺼﻮﻝ‬ ‫ّ‬

‫ﺍﻣﺎ ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺑﻴﮏ ﺩﺭﺟﻪ ﺗﺄﺛﻴﺮ‬ ‫ﻭ ﺍﺯ ﻫﻴﺠﺎﻥ ﻋﺼﺐ‬ ‫ﺻﺤﺖ ﭘﻴﺪﺍ ﮔﺮﺩﺩ ‪ّ .‬‬ ‫ّ‬

‫ﻣﺜﻼ ﺍﮔﺮ ﮐﺴﻰ ﺑﻤﺮﺽ ﺑﺴﻴﺎﺭ ﺷﺪﻳﺪ ﻣﺒﺘﻠﻰ ﮔﺮﺩﺩ ﻭ ﻳﺎ‬ ‫ﺩﺍﺭﺩ ﻧﻪ ﺩﺍﺋﻤﴼ‬ ‫ً‬ ‫ﺯﺧﻤﻰ ﺑﺮﺩﺍﺭﺩ ﺑﺎﻳﻦ ﻭﺳﺎﺋﻂ ﻧﻪ ﻣﺮﺽ ﺯﺍﺋﻞ ﮔﺮﺩﺩ ﻭ ﻧﻪ ﺯﺧﻢ ﻣﺮﻫﻢ‬

‫ﻳﺎﺑﺪ ﻭ ﺍﻟﺘﻴﺎﻡ ﺟﻮﻳﺪ ﻳﻌﻨﻰ ﺍﻳﻦ ﻭﺳﺎﻳﻂ ﺩﺭ ﻣﺮﺿﻬﺎﻯ ﺷﺪﻳﺪ ﺣﮑﻤﻰ‬ ‫ﻧﺪﺍﺭﺩ ﻣﮕﺮ ﺑﻨﻴﻪ ﻣﻌﺎﻭﻧﺖ ﮐﻨﺪ ﭼﺮﺍ ﺑﻨﻴﮥ ﻗﻮﻳّﻪ ﺧﻴﻠﻰ ﻭﻗﺘﻬﺎ ﻣﺮﺽ ﺭﺍ‬

‫ﺑﻘﻮﮤ ﺭﻭﺡ‬ ‫ﺍﻣﺎ ﻗﺴﻢ ﭼﻬﺎﺭﻡ ﺁﻧﺴﺖ ﮐﻪ ّ‬ ‫ﺳﻴﻢ ﺑﻮﺩ ‪ّ .‬‬ ‫ﺩﻓﻊ ﮐﻨﺪ ﺍﻳﻦ ﻗﺴﻢ ّ‬

‫ﺑﺘﻤﺎﺱ ﺍﺳﺖ ﻭ ﻧﻪ‬ ‫ﺍﻟﻘﺪﺱ ﺷﻔﺎ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﺁﻥ ﻧﻪ ﻣﺸﺮﻭﻁ‬ ‫ّ‬

‫ﺣﺘﻰ ﻭ ﻧﻪ ﻣﺸﺮﻭﻁ ﺑﺤﻀﻮﺭ ﺑﻬﻴﭻ ﺷﺮﻃﻰ ﻣﺸﺮﻭﻁ ﻧﻴﺴﺖ‬ ‫ﻣﺸﺮﻭﻁ ﺑﻨﻈﺮ ّ‬

‫ﺗﻤﺎﺱ ﺟﺴﻤﻴﻦ ﺣﺎﺻﻞ‬ ‫ﺧﻮﺍﻩ ﻣﺮﺽ ﺿﻌﻴﻒ ﺑﺎﺷﺪ ﻭ ﺧﻮﺍﻩ ﻗﻮﻯ ﺧﻮﺍﻩ‬ ‫ّ‬

‫ﮔﺮﺩﺩ ﺧﻮﺍﻩ ﻧﮕﺮﺩﺩ ﺧﻮﺍﻩ ﺩﺭ ﺑﻴﻦ ﻣﺮﻳﺾ ﻭ ﻃﺒﻴﺐ ﺍﺭﺗﺒﺎﻁ ﺣﺎﺻﻞ‬

‫ﺑﻘﻮﮤ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ‪.‬‬ ‫ﺷﻮﺩ ﺧﻮﺍﻩ ﻧﺸﻮﺩ ﺧﻮﺍﻩ ﻣﺮﻳﺾ ﺣﺎﺿﺮ ﺑﺎﺷﺪ ﺧﻮﺍﻩ ﻏﺎﺋﺐ ﺁﻥ ّ‬ ‫ﺹ ‪١٩٤‬‬ ‫‪ - ٧٣‬ﻋﺞ‬ ‫ﻣﺎﺩّﻳﻪ‬ ‫ﻣﻌﺎﻟﺠﻪ ﺑﻮﺳﺎﺋﻂ ّ‬

‫ﻣﻌﻨﻮﻳﻪ ﻣﻌﺎﻟﺠﮥ‬ ‫ﻃﺐ ﻭ ﻋﻼﺝ ﺭﻭﺣﺎﻧﻰ ﺫﮐﺮ ﺷﺪ ﮐﻪ ﺑﻘﻮﺍﻯ‬ ‫ﺩﺭ ﻣﺴﺄﻟﮥ‬ ‫ّ‬ ‫ّ‬

‫ﻃﺐ ﻫﻨﻮﺯ ﺩﺭ‬ ‫ﻣﺎﺩﻳﻪ ﺻﺤﺒﺖ ﺩﺍﺭﻳﻢ ‪.‬‬ ‫ﺍﻣﺮﺍﺽ ﻣﻴﺸﻮﺩ ﺣﺎﻝ ﺍﺯ ﻣﻌﺎﻟﺠﮥ‬ ‫ّ‬ ‫ّ‬

‫ﺑﺤﺪ ﺑﻠﻮﻍ ﺑﺮﺳﺪ‬ ‫ﺑﺤﺪ ﺑﻠﻮﻍ ﻧﺮﺳﻴﺪﻩ ﻭ ﭼﻮﻥ‬ ‫ﻮﻟﻴﺖ ﺍﺳﺖ‬ ‫ّ‬ ‫ّ‬ ‫ﺩﺭﺟﮥ ﻃﻔ ّ‬

‫ﻣﺸﺎﻡ ﻭ ﻣﺬﺍﻕ ﺍﻧﺴﺎﻥ ﮐﺮﻩ ﺍﺯ ﺁﻥ ﻧﺪﺍﺭﺩ ﻳﻌﻨﻰ‬ ‫ﻣﻌﺎﻟﺠﻪ ﺑﺎﺷﻴﺎﺋﻰ ﺷﻮﺩ ﮐﻪ‬ ‫ّ‬

‫ﺍﻟﺮﺍﺋﺤﻪ ﻫﺴﺘﻨﺪ ‪.‬‬ ‫ﻃﻴﺒﺔ ّ‬ ‫ﺑﺎﻏﺬﻳﻪ ﻭ ﺑﻔﻮﺍﮐﻪ ﻭ ﺑﻨﺒﺎﺗﺎﺗﻰ ﮐﻪ ﻟﻄﻴﻒ ﺍﻟﻤﺬﺍﻕ ﻭ ّ‬

‫ﺯﻳﺮﺍ ﻣﺪﺧﻞ ﺍﻣﺮﺍﺽ ﻳﻌﻨﻰ ﺳﺒﺐ ﺩﺧﻮﻝ ﺍﻣﺮﺍﺽ ﺩﺭ ﺟﺴﻢ ﺍﻧﺴﺎﻥ‬

‫ﺟﺴﻤﺎﻧﻴﻪ ﮐﻪ‬ ‫ﻣﻮﺍﺩ‬ ‫ﺍﻣﺎ‬ ‫ﻣﻮﺍﺩ‬ ‫ﻳﺎ‬ ‫ّ‬ ‫ّ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﺍﺳﺖ ﻭ ﻳﺎ ﺗﺄﺛّﺮ ﻭ ﻫﻴﺠﺎﻥ ﻋﺼﺒﻰ ‪ّ .‬‬ ‫ّ‬ ‫ّ‬

‫ﻣﺮﮐﺐ ﺍﺳﺖ ﺍﺯ‬ ‫ﺳﺒﺐ ﺍﺻﻠﻰ ﺍﻣﺮﺍﺽ ﺍﺳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ّ‬

‫ﻣﺘﻌﺪﺩﻩ ﻭﻟﻰ ﺑﻤﻴﺰﺍﻥ ﺍﻋﺘﺪﺍﻝ ﻣﺨﺼﻮﺻﻰ ﺗﺎ ﺁﻥ ﺍﻋﺘﺪﺍﻝ ﺑﺎﻗﻴﺴﺖ‬ ‫ﻋﻨﺎﺻﺮ‬ ‫ّ‬

‫ﺍﺻﻠﻴﻪ ﮐﻪ ﻣﺪﺍﺭ‬ ‫ﺍﻧﺴﺎﻥ ﻣﺼﻮﻥ ﺍﺯ ﺍﻣﺮﺍﺽ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺩﺭ ﻣﻮﺍﺯﻧﮥ‬ ‫ّ‬

‫ﻣﺨﺘﻞ ﻣﻴﺸﻮﺩ ﺍﻣﺮﺍﺽ‬ ‫ﺍﻋﺘﺪﺍﻝ ﻣﺰﺍﺝ ﺍﺳﺖ ﺧﻠﻠﻰ ﻋﺎﺭﺽ ﺷﻮﺩ ﻣﺰﺍﺝ‬ ‫ّ‬

‫ﻣﺮﮐﺒﮥ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﺗﻨﺎﻗﺺ‬ ‫ﻣﺴﺘﻮﻟﻰ ﮔﺮﺩﺩ ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﺩﺭ ﻳﮏ ﺟﺰﺋﻰ ﺍﺯ ﺍﺟﺰﺍء ّ‬

‫ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺟﺰء ﺩﻳﮕﺮ ﺗﺰﺍﻳﺪ ﺟﻮﻳﺪ ﻣﻴﺰﺍﻥ ﺍﻋﺘﺪﺍﻝ ﺑﻬﻢ ﺧﻮﺭﺩ ﭘﺲ‬ ‫ﻣﺜﻼ ﻳﮏ ﺟﺰء ﺑﺎﻳﺪ ﮐﻪ ﻫﺰﺍﺭ ﺩﺭﻫﻢ ﺑﺎﺷﺪ ﻳﮏ‬ ‫ﻣﺮﺽ ﻋﺎﺭﺽ ﺷﻮﺩ‬ ‫ً‬

‫ﺟﺰء ﺩﻳﮕﺮ ﺑﺎﻳﺪ ﮐﻪ ﭘﻨﺞ ﺩﺭﻫﻢ ﺑﺎﺷﺪ ﺗﺎ ﺍﻋﺘﺪﺍﻝ ﺣﺎﺻﻞ ﺷﻮﺩ ﺁﻥ ﺟﺰء‬

‫ﺗﻨﺰﻝ ﮐﻨﺪ ﻫﻔﺘﺼﺪ ﺩﺭﻫﻢ ﺷﻮﺩ ﻭ ﺟﺰء ﭘﻨﺞ ﺩﺭﻫﻤﻰ ﺗﺰﺍﻳﺪ‬ ‫ﻫﺰﺍﺭ ﺩﺭﻫﻤﻰ ّ‬

‫ﭘﻴﺪﺍ ﮐﻨﺪ ﺗﺎ ﺁﻧﮑﻪ ﻣﻴﺰﺍﻥ ﺍﻋﺘﺪﺍﻝ ﺑﺮ ﻫﻢ ﺧﻮﺭﺩ ﭘﺲ ﻣﺮﺽ ﻋﺎﺭﺽ‬ ‫ﺷﻮﺩ ﻭ ﭼﻮﻥ ﺑﻮﺍﺳﻄﮥ ﺍﺩﻭﻳﻪ ﻭ ﻣﻌﺎﻟﺠﺎﺕ ﺍﻋﺘﺪﺍﻝ ﭘﻴﺪﺍ ﮐﻨﺪ ﻣﺮﺽ‬

‫ﻣﺨﺘﻞ ﺷﻮﺩ ﻭ ﭼﻮﻥ‬ ‫ﺻﺤﺖ‬ ‫ﻣﺜﻼ ﺟﺰء ﺷﮑﺮﻯ ﺗﺰﺍﻳﺪ ﻧﻤﺎﻳﺪ‬ ‫ﻣﻨﺪﻓﻊ ﺷﻮﺩ‬ ‫ً‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺯ ﻏﺬﺍﻫﺎﻯ ﺷﻴﺮﻳﻦ ﻭ ﻧﺸﻮﻯ ﺣﮑﻴﻢ ﻣﻨﻊ ﮐﻨﺪ ﺟﺰء ﺷﮑﺮﻯ ﺗﻨﺎﻗﺺ ﭘﻴﺪﺍ‬ ‫ﮐﻨﺪ ﺍﻋﺘﺪﺍﻝ ﺣﺎﺻﻞ ﺷﻮﺩ ﻣﺮﺽ ﻣﻨﺪﻓﻊ ﮔﺮﺩﺩ ‪ .‬ﺣﺎﻝ ﺗﻌﺪﻳﻞ ﺍﻳﻦ‬ ‫ﺍﺟﺰﺍ ﮐﻪ ﺩﺭ ﺟﺴﻢ ﺍﻧﺴﺎﻧﺴﺖ ﺑﺪﻭ ﺍﺳﺒﺎﺏ ﺣﺎﺻﻞ ﺷﻮﺩ ﻳﺎ ﺑﺴﺒﺐ‬ ‫ﺹ ‪١٩٥‬‬

‫ﺍﺩﻭﻳﻪ ﻳﺎ ﺑﺴﺒﺐ ﺍﻏﺬﻳﻪ ﻭ ﭼﻮﻥ ﻣﺰﺍﺝ ﺍﻋﺘﺪﺍﻝ ﭘﻴﺪﺍ ﮐﺮﺩ ﻣﺮﺽ ﻣﻨﺪﻓﻊ‬ ‫ﻣﺮﮐﺒﻪ ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻧﺴﺖ ﺩﺭ ﻧﺒﺎﺗﺎﺕ ﻧﻴﺰ ﻣﻮﺟﻮﺩ‬ ‫ﺷﻮﺩ ﺯﻳﺮﺍ ﺟﻤﻴﻊ ﻋﻨﺎﺻﺮ ّ‬

‫ﻣﺮﮐﺒﮥ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﺗﻨﺎﻗﺺ ﻳﺎﺑﺪ ﺍﻃﻌﻤﻪ ﺍﻯ‬ ‫ﻟﻬﺬﺍ ﭼﻮﻥ ﺟﺰﺋﻰ ﺍﺯ ﺍﺟﺰﺍء ّ‬

‫ﺗﻨﺎﻭﻝ ﮐﻨﺪ ﮐﻪ ﺩﺭ ﺁﻥ ﺁﻥ ﺟﺰء ﻧﺎﻗﺺ ﺯﻳﺎﺩ ﺑﺎﺷﺪ ﭘﺲ ﺍﻋﺘﺪﺍﻝ ﭘﻴﺪﺍ‬ ‫ﮐﻨﺪ ﻭ ﺷﻔﺎ ﺣﺎﺻﻞ ﺷﻮﺩ ﻣﺎﺩﺍﻡ ﮐﻪ ﻣﻘﺼﺪ ﺗﻌﺪﻳﻞ ﺍﺟﺰﺍﺳﺖ ﺍﻳﻦ‬

‫ﺑﺪﻭﺍ ﻣﻤﮑﻦ ﻭ ﺑﻐﺬﺍ ﻣﻤﮑﻦ ‪ .‬ﺍﻣﺮﺍﺽ ﮐﻪ ﺑﺮ ﺍﻧﺴﺎﻥ ﻋﺎﺭﺽ ﻣﻴﺸﻮﺩ ﺍﮐﺜﺮﺵ‬ ‫ﺍﻣﺎ ﺣﻴﻮﺍﻥ ﺑﺪﻭﺍ ﻣﻌﺎﻟﺠﻪ ﻧﮑﻨﺪ ﻃﺒﻴﺐ‬ ‫ﺑﺮ ﺣﻴﻮﺍﻥ ﻧﻴﺰ ﻋﺎﺭﺽ ﺷﻮﺩ ّ‬

‫ﺷﺎﻣﻪ ﺍﺳﺖ ﺍﻳﻦ ﻧﺒﺎﺗﺎﺗﻰ ﮐﻪ‬ ‫ﻗﻮﮤ ّ‬ ‫ﻗﻮﮤ ﺫﺍﺋﻘﻪ ﻭ ّ‬ ‫ﺣﻴﻮﺍﻥ ﺩﺭ ﮐﻮﻩ ﻭ ﺑﻴﺎﺑﺎﻥ ّ‬

‫ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﺭﻭﺋﻴﺪﻩ ﺣﻴﻮﺍﻥ ﻣﺮﻳﺾ ﺍﺳﺘﺸﻤﺎﻡ ﮐﻨﺪ ﻫﺮ ﻳﮏ ﺩﺭ ﻣﺬﺍﻗﺶ ﻭ‬ ‫ﺷﺎﻣﻪﺍﺵ ﺷﻴﺮﻳﻦ ﻭ ﺧﻮﺷﺒﻮﻯ ﺁﻳﺪ ﺁﻧﺮﺍ ﺧﻮﺭﺩ ﻭ ﺷﻔﺎ ﻳﺎﺑﺪ ﻭ‬ ‫ﺩﺭ ّ‬

‫ﻣﺜﻼ ﭼﻮﻥ ﺟﺰء ﺷﮑﺮﻯ ﺩﺭ ﻣﺰﺍﺟﺶ ﺗﻨﺎﻗﺺ‬ ‫ﺳﺒﺐ ﺷﻔﺎﻳﺶ ﺍﻳﻨﺴﺖ‬ ‫ً‬ ‫ﻳﺎﻓﺘﻪ ﺍﺷﺘﻬﺎ ﺑﺸﻴﺮﻳﻨﻰ ﭘﻴﺪﺍ ﻧﻤﺎﻳﺪ ﻟﻬﺬﺍ ﻧﺒﺎﺕ ﺷﻴﺮﻳﻦ ﻃﻌﻢ ﺗﻨﺎﻭﻝ‬ ‫ﻧﻤﺎﻳﺪ ﺯﻳﺮﺍ ﻃﺒﻴﻌﺖ ﺁﻧﺮﺍ ﺳﻮﻕ ﮐﻨﺪ ﻭ ﺩﻻﻟﺖ ﻧﻤﺎﻳﺪ ﺍﺯ ﺑﻮﻳﺶ ﻭ‬

‫ﺍﺯ ﭼﺸﻴﺪﻧﺶ ﺧﻮﺷﺶ ﺁﻳﺪ ﺁﻧﺮﺍ ﺧﻮﺭﺩ ﺟﺰء ﺷﮑﺮﻯ ﺗﺰﺍﻳﺪ ﭘﻴﺪﺍ ﮐﻨﺪ‬

‫ﺻﺤﺖ ﺣﺎﺻﻞ ﺷﻮﺩ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﻣﻴﺸﻮﺩ ﺑﺎﻃﻌﻤﻪ ﻭ ﺍﻏﺬﻳﻪ‬ ‫ﻭ‬ ‫ّ‬ ‫ﺍﻻﻥ ﻧﺎﻗﺺ‬ ‫ﻭ ﻓﻮﺍﮐﻪ ﻣﻌﺎﻟﺠﻪ ﮐﺮﺩ ﻭﻟﻰ ﭼﻮﻥ‬ ‫ﻃﺐ ﺍﻟﻰ ٓ‬ ‫ّ‬

‫ﻃﺐ ﺑﺪﺭﺟﮥ‬ ‫ﺍﺳﺖ ﻟﻬﺬﺍ ﺩﺭﺳﺖ ﭘﻰ ﻧﺒﺮﺩﻩﺍﻧﺪ ﻭ ﭼﻮﻥ‬ ‫ّ‬ ‫ﮐﻤﺎﻝ ﺭﺳﺪ ﺑﺎﻃﻌﻤﻪ ﻭ ﺍﻏﺬﻳﻪ ﻭ ﻓﻮﺍﮐﻪ ﻭ ﻧﺒﺎﺗﺎﺕ‬

‫ﺣﺎﺭﻩ ﻭ‬ ‫ﺍﻟﺮﺍﺋﺤﻪ ﻭ ﻣﻴﺎﻩ ﻣﺨﺘﻠﻔﮥ ﺑﺎﺭﺩﻩ ﻭ ّ‬ ‫ﻃﻴﺒﺔ ّ‬ ‫ّ‬ ‫ﺩﺭﺟﺎﺗﺶ ﻣﻌﺎﻟﺠﻪ ﺧﻮﺍﻫﺪ ﺷﺪ ﺍﻳﻦ ﺑﻴﺎﻥ‬ ‫ﻣﺨﺘﺼﺮ ﺍﺳﺖ ﺍﻥ ﺷﺎء ﺍ‪ ‬ﻭﻗﺖ‬ ‫ﻣﻔﺼﻞ‬ ‫ﺩﻳﮕﺮ ﺑﻤﻨﺎﺳﺒﺘﻰ‬ ‫ّ‬ ‫ﺑﻴﺎﻥ ﺧﻮﺍﻫﺪ‬ ‫ﮔﺸﺖ ‪.‬‬

‫ﺹ ‪١٩٦‬‬ ‫ﺹ ‪١٩٧‬‬

‫ﻗﺴﻢ ﭘﻨﺠﻢ‬ ‫ﻣﻘﺎﻻﺕ‬ ‫ﺩﺭ‬

‫ﻣﻮﺍﺿﻴﻊ ﻣﺨﺘﻠﻔﻪ‬

‫ﮔﻔﺘﮕﻮ ﺑﺮ ﺳﺮ ﻧﺎﻫﺎﺭ‬ ‫ﺹ ‪١٩٨‬‬ ‫‪ - ٧٤‬ﻋﺪ‬

‫ﺷﺮ ﻧﻴﺴﺖ‬ ‫ﺩﺭ ﺑﻴﺎﻥ ﺁﻧﮑﻪ ﺩﺭ ﻭﺟﻮﺩ ّ‬

‫ﺑﻴﺎﻥ ﺣﻘﻴﻘﺖ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺑﺴﻴﺎﺭ ﻣﺸﮑﻞ ﺍﺳﺖ ‪ .‬ﺑﺪﺍﻧﮑﻪ ﮐﺎﺋﻨﺎﺕ ﺑﺮ ﺩﻭ ﻗﺴﻢ‬ ‫ﺍﺳﺖ ﺟﺴﻤﺎﻧﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ‪ ،‬ﻣﺤﺴﻮﺱ ﻭ ﻣﻌﻘﻮﻝ ﻳﻌﻨﻰ ﻳﮏ ﻗﺴﻢ ﺍﺯ ﮐﺎﺋﻨﺎﺕ‬ ‫ﻣﺤﺴﻮﺱ ﻫﺴﺘﻨﺪ ﻭ ﻗﺴﻢ ﺩﻳﮕﺮ ﻣﺤﺴﻮﺱ ﻧﻴﺴﺘﻨﺪ ﺑﻠﮑﻪ ﻣﻌﻘﻮﻝ ﻫﺴﺘﻨﺪ ‪.‬‬

‫ﺑﺤﻮﺍﺱ ﺧﻤﺴﮥ ﻇﺎﻫﺮﻩ ﺍﺩﺭﺍﮎ ﺷﻮﺩ ﻣﺜﻞ ﺍﻳﻦ ﮐﺎﺋﻨﺎﺕ‬ ‫ﻣﺤﺴﻮﺱ ﺁﻧﺴﺖ ﮐﻪ‬ ‫ّ‬ ‫ﺧﺎﺭﺟﻪ ﮐﻪ ﭼﺸﻢ ﻣﻰ ﺑﻴﻨﺪ ﺍﻳﻦ ﺭﺍ ﻣﺤﺴﻮﺱ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﻭ ﻣﻌﻘﻮﻝ ﺁﻧﺴﺖ‬ ‫ﻣﺜﻼ ﺧﻮﺩ ﻋﻘﻞ ﻣﻌﻘﻮﻝ‬ ‫ﮐﻪ ﻭﺟﻮﺩ ﺧﺎﺭﺝ ﻧﺪﺍﺭﺩ ﻋﻘﻞ ﺁﻧﺮﺍ ﺍﺩﺭﺍﮎ ﻣﻴﮑﻨﺪ‬ ‫ً‬

‫ﺍﺳﺖ ﻭﺟﻮﺩ ﺧﺎﺭﺟﻰ ﻧﺪﺍﺭﺩ ﻭ ﺟﻤﻴﻊ ﺍﺧﻼﻕ ﻭ ﺻﻔﺎﺕ ﺍﻧﺴﺎﻧﻰ ﻭﺟﻮﺩ‬

‫ﺣﺴﻰ ﻳﻌﻨﻰ ﺻﻔﺎﺕ ﺣﻘﻴﻘﺘﻰ ﺍﺳﺖ ﻣﻌﻘﻮﻝ ﻧﻪ ﻣﺤﺴﻮﺱ ‪.‬‬ ‫ﻋﻘﻠﻰ ﺩﺍﺭﻧﺪ ﻧﻪ ّ‬

‫ﺑﺎﺭﻯ ﺣﻘﺎﺋﻖ ﻣﻌﻘﻮﻟﻪ ﻣﺜﻞ ﺻﻔﺎﺕ ﻭ ﮐﻤﺎﻻﺕ ﻣﻤﺪﻭﺣﮥ ﺍﻧﺴﺎﻥ ﺟﻤﻴﻊ‬ ‫ﺷﺮ ﻋﺪﻡ ﺁﻧﻬﺎﺳﺖ ﻣﺜﻞ ﺟﻬﻞ‬ ‫ﺧﻴﺮ ﻣﺤﺾ ﺍﺳﺖ ﻭ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ّ‬

‫ﻋﺪﻡ ﻋﻠﻤﺴﺖ ﺿﻼﻟﺖ ﻋﺪﻡ ﻫﺪﺍﻳﺖ ﺍﺳﺖ ﻧﺴﻴﺎﻥ ﻋﺪﻡ ﺫﮐﺮ ﺍﺳﺖ‬

‫ﺑﻼﻫﺖ ﻋﺪﻡ ﺩﺭﺍﻳﺖ ﺍﺳﺖ ﺍﻳﻨﻬﺎ ﺍﻋﺪﺍﻡ ﺍﺳﺖ ﻧﻪ ﺍﻳﻨﺴﺖ ﮐﻪ ﻭﺟﻮﺩ‬

‫ﺷﺮ ﺍﻋﺪﺍﻡ‬ ‫ﺍﻣﺎ ﺣﻘﺎﺋﻖ ﻣﺤﺴﻮﺳﻪ ﺁﻥ ﻧﻴﺰ ﺧﻴﺮ ﻣﺤﺾ ﺍﺳﺖ ﻭ ّ‬ ‫ﺩﺍﺭﻧﺪ ‪ .‬ﻭ ّ‬ ‫ﺍﺳﺖ ﻳﻌﻨﻰ ﮐﻮﺭﻯ ﻋﺪﻡ ﺑﺼﺮ ﺍﺳﺖ ﮐﺮﻯ ﻋﺪﻡ ﺳﻤﻊ ﺍﺳﺖ ﻓﻘﺮ ﻋﺪﻡ‬

‫ﻗﻮﺕ‬ ‫ﻏﻨﺎﺳﺖ ﻣﺮﺽ ﻋﺪﻡ‬ ‫ﺻﺤﺖ ﺍﺳﺖ ﻣﻮﺕ ﻋﺪﻡ ﺣﻴﺎﺗﺴﺖ ﺿﻌﻒ ﻋﺪﻡ ّ‬ ‫ّ‬

‫ﺳﻢ ﺍﺳﺖ‬ ‫ﺍﺳﺖ ‪ .‬ﻭ ﻟﮑﻦ ﺷﺒﻬﻪ ﺍﻯ ﺑﺨﺎﻃﺮ ﻣﻴﺂﻳﺪ ﻭ ﺁﻥ ﺍﻳﻨﮑﻪ ﻋﻘﺮﺏ ﻭ ﻣﺎﺭ ﺭﺍ ّ‬

‫ﺷﺮ‬ ‫ﺷﺮ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺍﻣﺮ ﻭﺟﻮﺩﻳﺴﺖ ‪ .‬ﺑﻠﻰ ﻋﻘﺮﺏ ّ‬ ‫ﺍﻳﻦ ﺧﻴﺮ ﺍﺳﺖ ﻳﺎ ّ‬

‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺨﻮﺩﺵ‬ ‫ﺍﻣﺎ ّ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻤﺎ ّ‬ ‫ﺍﻣﺎ ّ‬ ‫ﺷﺮ ﺍﺳﺖ ّ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻤﺎ ﻣﺎﺭ ّ‬ ‫ﺍﻣﺎ ّ‬ ‫ﺍﺳﺖ ّ‬

‫ﺳﻢ ﺳﻼﺡ ﺍﻭﺳﺖ ﮐﻪ ﺑﺂﻥ ﻧﻴﺶ ﻣﺤﺎﻓﻈﮥ ﺧﻮﻳﺶ‬ ‫ﺷﺮ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺁﻥ ّ‬ ‫ّ‬ ‫ﺳﻢ ﺑﺎ ﻋﻨﺼﺮ ﻣﺎ ﻣﻄﺎﺑﻖ ﻧﻤﻰ ﺁﻳﺪ ﻳﻌﻨﻰ‬ ‫ﺍﻣﺎ ﭼﻮﻥ ﻋﻨﺼﺮ ﺁﻥ ّ‬ ‫ﻣﻴﻨﻤﺎﻳﺪ ‪ّ .‬‬

‫ﺷﺮ ﺍﺳﺖ ﻭ‬ ‫ﺿﺪﻳﺖ ﺍﺳﺖ ﻟﻬﺬﺍ ّ‬ ‫ﺩﺭ ﻣﺎ ﺑﻴﻦ ﻋﻨﺎﺻﺮ ﻣﺎ ﻭ ﻋﻨﺼﺮ ﺍﻭ ّ ّ‬

‫ﺷﺮﻧﺪ ﻭﻟﻰ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺧﻴﺮﻧﺪ ‪ .‬ﺧﻼﺻﮥ ﮐﻼﻡ ﺁﻧﮑﻪ ﻳﻤﮑﻦ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻬﻢ ّ‬ ‫ّ‬ ‫ﺹ ‪١٩٩‬‬

‫ﺷﺮ ﻧﻴﺴﺖ ‪.‬‬ ‫ﺍﻣﺎ ﺩﺭ ّ‬ ‫ﺣﺪ ﺫﺍﺗﺶ ّ‬ ‫ﺷﺮ ﺍﺳﺖ ّ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺸﻰء ﺩﻳﮕﺮ ّ‬ ‫ﻳﮏ ﺷﻴﺌﻰ ّ‬ ‫ﺷﺮ ﻧﻴﺴﺖ ﺁﻧﭽﻪ ﺧﺪﺍ ﺧﻠﻖ ﮐﺮﺩﻩ ﺧﻴﺮ‬ ‫ﭘﺲ ﺛﺎﺑﺖ ﺷﺪ ﮐﻪ ﺩﺭ ﻭﺟﻮﺩ ّ‬

‫ﻣﺜﻼ ﺍﻳﻦ ﻣﻮﺕ ﻋﺪﻡ ﺣﻴﺎﺗﺴﺖ‬ ‫ﺷﺮ ﺭﺍﺟﻊ ﺑﺎﻋﺪﺍﻡ ﺍﺳﺖ ‪.‬‬ ‫ً‬ ‫ﺧﻠﻖ ﮐﺮﺩﻩ ﺍﻳﻦ ّ‬

‫ﺍﻣﺪﺍﺩ ﺣﻴﺎﺕ ﮐﻪ ﺑﺎﻧﺴﺎﻥ ﻧﺮﺳﺪ ﻣﻮﺗﺴﺖ ﻇﻠﻤﺖ ﻋﺪﻡ ﻧﻮﺭﺍﺳﺖ ﻭﻗﺘﻰ‬ ‫ﮐﻪ ﻧﻮﺭ ﻧﻴﺴﺖ ﻇﻠﻤﺖ ﺍﺳﺖ ﻧﻮﺭ ﺍﻣﺮ ﻭﺟﻮﺩﻳﺴﺖ ﻟﮑﻦ ﻇﻠﻤﺖ ﺍﻣﺮ‬

‫ﺍﻣﺎ ﻓﻘﺮ ﺍﻣﺮ‬ ‫ﻭﺟﻮﺩﻯ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻋﺪﻣﻴﺴﺖ ﻏﻨﺎ ﺍﻣﺮ ﻭﺟﻮﺩﻯ ﺍﺳﺖ ّ‬

‫ﻋﺪﻣﻴﺴﺖ ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺟﻤﻴﻊ ﺷﺮﻭﺭ ﺭﺍﺟﻊ ﺑﺎﻋﺪﺍﻡ ﺍﺳﺖ ﺧﻴﺮ‬

‫ﺷﺮ ﺍﻣﺮ ﻋﺪﻣﻰ ‪.‬‬ ‫ﺍﻣﺮ ﻭﺟﻮﺩﻯ ﺍﺳﺖ ّ‬ ‫‪ - ٧٥‬ﻋﻪ‬

‫ﻋﺬﺍﺏ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ‬

‫ﻣﺜﻼ‬ ‫ﺑﺪﺍﻧﮑﻪ ﻋﺬﺍﺏ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﻋﺬﺍﺏ ﻟﻄﻴﻒ ﻭ ﻋﺬﺍﺏ ﻏﻠﻴﻆ ‪.‬‬ ‫ً‬ ‫ﻧﻔﺲ ﺟﻬﻞ ﻋﺬﺍﺏ ﺍﺳﺖ ﻭﻟﻰ ﻋﺬﺍﺏ ﻟﻄﻴﻒ ﺍﺳﺖ ﻭ ﻧﻔﺲ ﻏﻔﻠﺖ‬

‫ﺣﻖ ﻋﺬﺍﺏ ﺍﺳﺖ ﻧﻔﺲ ﮐﺬﺏ ﻋﺬﺍﺏ ﺍﺳﺖ ﻇﻠﻢ ﻋﺬﺍﺑﺴﺖ ﺧﻴﺎﻧﺖ‬ ‫ﺍﺯ ّ‬ ‫ﻋﺬﺍﺑﺴﺖ ﺟﻤﻴﻊ ﻧﻘﺎﻳﺺ ﻋﺬﺍﺏ ﺍﺳﺖ ﻧﻬﺎﻳﺘﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﻋﺬﺍﺏ‬

‫ﺍﻟﺒﺘﻪ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﺷﻌﻮﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻧﺰﺩ ﺍﻭ ﻗﺘﻞ ﺑﻬﺘﺮ ﺍﺯ‬ ‫ﻟﻄﻴﻒ ﺍﺳﺖ ّ‬

‫ﺧﻄﺎﺳﺖ ﻭ ﻟﺴﺎﻥ ﺑﺮﻳﺪﻩ ﺑﻬﺘﺮ ﺍﺯ ﮐﺬﺏ ﻭ ﺍﻓﺘﺮﺍﺳﺖ ‪ .‬ﻭ ﻧﻮﻉ ﺩﻳﮕﺮ ﺍﺯ‬

‫ﻋﺬﺍﺏ ﻋﺬﺍﺏ ﻏﻠﻴﻆ ﺍﺳﺖ ﮐﻪ ﻣﺠﺎﺯﺍﺕ ﺍﺳﺖ ﺣﺒﺲ ﺍﺳﺖ ﺿﺮﺏ ﺍﺳﺖ‬

‫ﺣﻖ ﺍﻋﻈﻢ ﺍﺯ‬ ‫ﺍﻣﺎ ﺩﺭ ﻧﺰﺩ ﺍﻫﻞ ﺍ‪ ‬ﺍﺣﺘﺠﺎﺏ ﺍﺯ ّ‬ ‫ﻃﺮﺩ ﺍﺳﺖ ﻧﻔﻰ ﺍﺳﺖ ‪ّ .‬‬ ‫ﺟﻤﻴﻊ ﺍﻳﻦ ﻋﺬﺍﺑﻬﺎﺳﺖ ‪.‬‬

‫‪ - ٧٦‬ﻋﻮ‬ ‫ﺣﻖ‬ ‫ﺩﺭ ﺫﮐﺮ ﻋﺪﻝ ﻭ ﺭﺣﻤﺖ ّ‬

‫ﻣﺜﻼ ﺷﺨﺼﻰ ﺍﺟﻴﺮ ﮐﻪ ﺍﺯ‬ ‫ﺣﻘﻪ ﺍﺳﺖ ‪.‬‬ ‫ً‬ ‫ﺣﻖ ّ‬ ‫ﺑﺪﺍﻧﮑﻪ ﻋﺪﻝ ﺍﻋﻄﺎﻯ ّ‬ ‫ﮐﻞ ﺫﻯ ّ‬ ‫ﺻﺒﺢ ﺗﺎ ﺷﺎﻡ ﮐﺎﺭ ﮐﺮﺩﻩ ﻋﺪﻝ ﺍﻗﺘﻀﺎﻯ ﺁﻥ ﮐﻨﺪ ﮐﻪ ﺍﺟﺮﺕ ﺍﻭ ﺩﺍﺩﻩ‬ ‫ﺹ ‪٢٠٠‬‬ ‫ﺷﻮﺩ ﻓﻀﻞ ﺁﻧﺴﺖ ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮﺩﻩ ﺍﺳﺖ ﻭ ﺯﺣﻤﺘﻰ ﻧﮑﺸﻴﺪﻩ ﺍﺳﺖ‬ ‫ﻣﺜﻼ ﺷﻤﺎ ﺷﺨﺼﻰ ﻓﻘﻴﺮ ﺭﺍ ﺑﺪﻭﻥ ﺁﻧﮑﻪ ﺯﺣﻤﺘﻰ‬ ‫ﻭﻟﻰ ﻣﻮﺭﺩ ﻋﻨﺎﻳﺖ ﺷﺪﻩ ﺍﺳﺖ‬ ‫ً‬ ‫ﻋﻄﻴﻪ ﻭ ﺻﺪﻗﻪ ﺩﻫﻴﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﻭ ﺑﺠﻬﺖ ﺷﻤﺎ ﮐﺎﺭﻯ ﻧﮑﺮﺩﻩ‬ ‫ﮐﺸﺪ‬ ‫ّ‬

‫ﻣﺜﻼ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬ ‫ﺍﺳﺖ ﮐﻪ ﺍﺳﺘﺤﻘﺎﻗﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﻳﻦ ﻓﻀﻞ ﺍﺳﺖ ‪.‬‬ ‫ً‬ ‫ﺍﻣﺎ ﻣﺴﺄﻟﮥ‬ ‫ﺣﻖ ﻗﺎﺗﻼﻧﺶ ﻃﻠﺐ ﻣﻐﻔﺮﺕ ﮐﺮﺩ ﺍﻳﻨﺮﺍ ﻓﻀﻞ ﮔﻮﻳﻨﺪ ‪ .‬ﻭ ّ‬ ‫ﺩﺭ ّ‬

‫ﺣﺴﻦ ﻭ ﻗﺒﺢ ﺍﺷﻴﺎ ﻣﻌﻘﻮﻝ ﺍﺳﺖ ﻳﺎ ﻣﺸﺮﻭﻉ ﺍﺳﺖ ‪ .‬ﺑﻌﻀﻴﻬﺎ ﺑﺮﺁﻧﻨﺪ ﮐﻪ‬ ‫ﻣﺸﺮﻭﻉ ﺍﺳﺖ ﻣﺜﻞ ﻳﻬﻮﺩ ‪ ،‬ﺁﻧﺎﻧﺮﺍ ﺍﻋﺘﻘﺎﺩ ﭼﻨﺎﻧﺴﺖ ﮐﻪ ﺟﻤﻴﻊ ﺍﺣﮑﺎﻡ‬

‫ﻣﺜﻼ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﺍﺯ ﺟﻤﻠﻪ‬ ‫ﺗﻌﺒﺪﻳﺴﺖ ﻣﺸﺮﻭﻉ ﺍﺳﺖ ﻧﻪ ﻣﻌﻘﻮﻝ ‪.‬‬ ‫ً‬ ‫ﺗﻮﺭﺍﺕ ّ‬

‫ﻃﺮﻑ‬ ‫ﺍﺣﮑﺎﻡ ﺗﻮﺭﺍﺕ ﺍﻳﻨﺴﺖ ﮐﻪ ﺟﻤﻊ ﮔﻮﺷﺖ ﺑﺎ ﺭﻭﻏﻦ ﺟﺎﻳﺰ ﻧﻪ ﺯﻳﺮﺍ َ ِ‬

‫ﻃﺮﻑ ﻧﺎﭘﺎﮎ ﻭ ِ‬ ‫ﮐﺸﺮ ﭘﺎﮎ ﺍﺳﺖ ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ‬ ‫ﺍﺳﺖ ﻭ ﺩﺭ ﻟﺴﺎﻥ ﻋﺒﺮﺍﻧﻰ َ ِ‬

‫ﻬﻴﻮﻥ ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﺣﺴﻦ ﻭ ﻗﺒﺢ‬ ‫ﺍﻣﺎ ﺍﻟ ّ‬ ‫ﮔﻮﻳﻨﺪ ﻣﺸﺮﻭﻉ ﺍﺳﺖ ﻧﻪ ﻣﻌﻘﻮﻝ ‪ّ .‬‬

‫ﻣﻤﻨﻮﻋﻴﺖ ﻗﺘﻞ ﻭ ﺳﺮﻗﺖ ﻭ‬ ‫ﺑﻨﺎء ﻋﻠﻴﻪ‬ ‫ّ‬ ‫ﺍﺷﻴﺎ ﻣﻌﻘﻮﻝ ﺍﺳﺖ ﻭ ﻣﺸﺮﻭﻉ ‪ٌ .‬‬

‫ﺧﻴﺎﻧﺖ ﻭ ﮐﺬﺏ ﻭ ﻧﻔﺎﻕ ﻭ ﻇﻠﻢ ﻣﻌﻘﻮﻟﺴﺖ ﻫﺮ ﻋﻘﻠﻰ ﺍﻳﻨﺮﺍ ﺍﺩﺭﺍﮎ ﻣﻴﮑﻨﺪ‬ ‫ﮐﻞ ﻗﺒﻴﺢ ﻭ ﻣﺬﻣﻮﻡ ﺍﺳﺖ‬ ‫ﮐﻪ ﻗﺘﻞ ﺳﺮﻗﺖ ﺧﻴﺎﻧﺖ ﮐﺬﺏ ﻧﻔﺎﻕ ﻇﻠﻢ ّ‬

‫ﺯﻳﺮﺍ ﺍﮔﺮ ﻳﮏ ﺧﺎﺭﻯ ﺑﺎﻧﺴﺎﻧﻰ ﺭﻭﺍ ﺩﺍﺭﻯ ﻓﺮﻳﺎﺩ ﮐﻨﺪ ﻭ ﻧﺎﻟﻪ ﻭ ﻓﻐﺎﻥ‬

‫ﻋﻘﻼ ﻗﺒﻴﺢ ﻭ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ﻭ‬ ‫ﻧﻤﺎﻳﺪ ﭘﺲ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﻣﻴﻔﻬﻤﺪ ﻗﺘﻞ‬ ‫ً‬

‫ﻧﺒﻮﺕ ﺑﺎﻭ ﺑﺮﺳﺪ ﺧﻮﺍﻩ‬ ‫ﭼﻮﻥ ﺍﺭﺗﮑﺎﺏ ﻧﻤﺎﻳﺪ ﻣﺆﺍﺧﺬ ﺍﺳﺖ ﺧﻮﺍﻩ ﺻﻴﺖ ّ‬ ‫ﻣﺬﻣﻮﻣﻴﺘﺶ ﺭﺍ ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﺍﻳﻦ ﻧﻔﻮﺱ ﭼﻮﻥ‬ ‫ﻧﺮﺳﺪ ﭼﻮﻧﮑﻪ ﻋﻘﻞ‬ ‫ّ‬

‫ﻧﺒﻮﺕ ﺍﮔﺮ‬ ‫ﺍﺭﺗﮑﺎﺏ ﺍﻳﻦ ﺍﻋﻤﺎﻝ ﻗﺒﻴﺤﻪ ﮐﻨﻨﺪ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺍﻭﺍﻣﺮ ّ‬ ‫ﻻﺑﺪ ﻣﺆﺍﺧﺬﻧﺪ ‪ّ .‬‬

‫ﻣﺜﻼ ﻣﺴﻴﺢ ﻓﺮﻣﻮﺩﻩ‬ ‫ﻬﻴﻪ ﺣﺮﮐﺖ ﻧﮑﻨﻨﺪ‬ ‫ً‬ ‫ﺑﺠﺎﺋﻰ ﻧﺮﺳﺪ ﻭ ﻣﻄﺎﺑﻖ ﺗﻌﻠﻴﻤﺎﺕ ﺍﻟ ّ‬

‫ﮐﻪ ﺟﻔﺎ ﺭﺍ ﺑﻮﻓﺎ ﻣﻘﺎﺑﻠﻰ ﻧﻤﺎﻳﻨﺪ ﺍﻳﻦ ﺍﻣﺮ ﺍﮔﺮ ﺑﺂﻥ ﺷﺨﺺ ﻧﺮﺳﻴﺪﻩ ﺍﮔﺮ ﺑﻤﻘﺘﻀﺎﻯ‬

‫ﺍﺫﻳﺖ‬ ‫ﺍﺫﻳﺖ ﻧﻤﻮﺩﻩ ﺍﻭ ﻧﻴﺰ ّ‬ ‫ﻃﺒﻴﻌﺖ ﺣﺮﮐﺖ ﮐﻨﺪ ﻳﻌﻨﻰ ﺍﮔﺮ ﮐﺴﻰ ﺑﺎﻭ ّ‬ ‫ﮐﻨﺪ ﺩﻳﻨﴼ ﻣﻌﺬﻭﺭ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻣﺮ ﺍﻟﻬﻰ ﺑﺎﻭ ﺍﺑﻼﻍ ﻧﺸﺪﻩ ﻫﺮ ﭼﻨﺪ ﺁﻥ‬

‫ﺍﺳﺘﺤﻘﺎﻕ ﻋﻨﺎﻳﺖ ﻭ ﺍﻟﻄﺎﻑ ﻧﻴﺰ ﻧﺪﺍﺭﺩ ﻟﮑﻦ ﺧﺪﺍ ﺑﻔﻀﻞ ﻣﻌﺎﻣﻠﻪ ﻣﻴﮑﻨﺪ‬

‫ﻋﻘﻼ ﻧﻴﺰ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ﭼﻪ ﮐﻪ ﺍﺯ ﺍﻧﺘﻘﺎﻡ‬ ‫ﻭ ﻋﻔﻮ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺯﻳﺮﺍ ﺍﻧﺘﻘﺎﻡ‬ ‫ً‬ ‫ﺹ ‪٢٠١‬‬ ‫ﻣﺜﻼ ﺍﮔﺮ ﮐﺴﻰ ﺑﺸﺨﺼﻰ ﺿﺮﺑﺘﻰ ﺯﻧﺪ‬ ‫ﺍﺯ ﺑﺮﺍﻯ ﻣﻨﺘﻘﻢ ﺛﻤﺮﻯ ﺣﺎﺻﻞ ﻧﺸﻮﺩ ‪.‬‬ ‫ً‬

‫ﺷﺨﺺ ﻣﻀﺮﻭﺏ ﺍﮔﺮ ﺑﺎﻧﺘﻘﺎﻡ ﺑﺮﺧﻴﺰﺩ ﻭ ﺍﻭ ﻧﻴﺰ ﺷﺨﺺ ﺿﺎﺭﺑﺮﺍ ﺿﺮﺑﺘﻰ‬ ‫ﺯﻧﺪ ﭼﻪ ﻓﺎﺋﺪﻩ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﺣﺎﺻﻞ ﺁﻳﺎ ﺯﺧﻤﺶ ﻣﺮﻫﻢ ﻳﺎﺑﺪ ﻭ ﺩﺭﺩﺵ‬

‫ﺍﺫﻳﺖ ﺍﺳﺖ‬ ‫ﺩﺭﻣﺎﻥ ﭘﺬﻳﺮﺩ ﺍﺳﺘﻐﻔﺮ ﺍ‪ ‬ﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻫﺮ ﺩﻭ ﻋﻤﻞ ﻳﮑﻴﺴﺖ ّ‬

‫ﺗﺄﺧﺮ ﺍﺳﺖ ﻟﻬﺬﺍ ﺷﺨﺺ ﻣﻀﺮﻭﺏ ﺍﮔﺮ ﻋﻔﻮ ﻧﻤﺎﻳﺪ‬ ‫ﻭﻟﻰ ﺗﻔﺎﻭﺗﺶ ّ‬ ‫ﺗﻘﺪﻡ ﻭ ّ‬

‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺁﻥ ﺷﺨﺺ‬ ‫ﺍﻣﺎ ﻫﻴﺄﺕ‬ ‫ّ‬ ‫ﺑﻠﮑﻪ ﺑﺎﻟﻌﮑﺲ ﻣﻌﺎﻣﻠﻪ ﮐﻨﺪ ﻣﻤﺪﻭﺡ ﺍﺳﺖ ‪ّ .‬‬ ‫ﺿﺎﺭﺑﺮﺍ ﻗﺼﺎﺹ ﻧﻤﺎﻳﻨﺪ ﻧﻪ ﺍﻧﺘﻘﺎﻡ ﮐﺸﻨﺪ ﻭ ﺍﻳﻦ ﻗﺼﺎﺹ ﺑﺠﻬﺖ ﺁﻧﺴﺖ‬ ‫ﺗﻌﺪﻯ ﺷﻮﺩ ﺗﺎ ﺩﻳﮕﺮﺍﻥ‬ ‫ﮐﻪ ﺭﺩﻉ ﻭ ﺩﻓﻊ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﻣﻘﺎﻭﻣﺖ ﻇﻠﻢ ﻭ ّ‬ ‫ﺍﻟﺒﺘﻪ ﺍﮔﺮ ﻋﻔﻮ ﻭ ﺳﻤﺎﺡ‬ ‫ﺩﺳﺖ ﺗﻄﺎﻭﻝ ﻧﮕﺸﺎﻳﻨﺪ ﻭﻟﻰ ﺷﺨﺺ ﻣﻀﺮﻭﺏ ّ‬

‫ﻧﻤﺎﻳﺪ ﺑﻠﮑﻪ ﻧﻬﺎﻳﺖ ﻋﻨﺎﻳﺖ ﺭﺍ ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ ﻣﺤﺒﻮﺏ ﺍﺳﺖ ‪‬‬ ‫‪ - ٧٧‬ﻋﺰ‬

‫ﻣﺴﺘﺤﻖ ﻋﻘﻮﺑﺖ ﺍﺳﺖ ﻳﺎ ﻋﻔﻮ ؟‬ ‫ﻣﺠﺮﻡ‬ ‫ّ‬

‫ﺳﺆﺍﻝ‬ ‫ﻣﺴﺘﺤﻖ ﻋﻘﻮﺑﺖ ﺍﺳﺖ ﻭ ﻳﺎ ﻋﻔﻮ ﻭ ﺍﻏﻤﺎﺽ ﻧﻈﺮ ؟‬ ‫ﺁﻳﺎ ﻣﺠﺮﻡ‬ ‫ّ‬ ‫ﺟﻮﺍﺏ‬

‫ﺟﺰﺍﺋﻴﻪ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﻳﮏ ﻗﺴﻢ ﺍﻧﺘﻘﺎﻡ ﺍﺳﺖ ﻳﮏ ﻗﺴﻢ‬ ‫ﻋﻘﻮﺑﺎﺕ‬ ‫ّ‬

‫ﺣﻖ‬ ‫ﺣﻖ ﺍﻧﺘﻘﺎﻡ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﻫﻴﺄﺕ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ّ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺑﺸﺮ ّ‬ ‫ﻗﺼﺎﺹ ﺍﺳﺖ ‪ّ .‬‬ ‫ﻗﺼﺎﺹ ﺭﺍ ﺍﺯ ﻣﺠﺮﻡ ﺩﺍﺭﻧﺪ ﻭ ﺍﻳﻦ ﻗﺼﺎﺹ ﺑﺠﻬﺖ ﺭﺩﻉ ﻭ ﻣﻨﻊ ﺍﺳﺖ‬

‫ﺗﺎ ﺷﺨﺺ ﺩﻳﮕﺮ ﻣﺘﺠﺎﺳﺮ ﺑﺮ ﺁﻥ ﺟﺮﻡ ﻧﺸﻮﺩ ‪ .‬ﻭ ﺍﻳﻦ ﻗﺼﺎﺹ ﻣﺪﺍﻓﻌﮥ ﺍﺯ‬ ‫ﺗﺸﻔﻰ ﺻﺪﺭ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻣﻘﺎﺑﻠﻪ‬ ‫ﺣﻘﻮﻕ ﺑﺸﺮ ﺍﺳﺖ ﻧﻪ ﺍﻧﺘﻘﺎﻡ ﺯﻳﺮﺍ ﺍﻧﺘﻘﺎﻡ ّ‬ ‫ﺣﻖ ﺍﻧﺘﻘﺎﻡ ﻧﺪﺍﺭﺩ ‪ .‬ﺑﺎ‬ ‫ﺑﺎﻟﻤﺜﻞ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﺟﺎﺋﺰ ﻧﻪ ﺯﻳﺮﺍ ﺑﺸﺮ ّ‬

‫ﺑﮑﻠﻰ ﻣﻌﺎﻑ ﺑﺎﺷﻨﺪ ﻧﻈﻢ ﻋﺎﻟﻢ ﺑﻬﻢ ﺧﻮﺭﺩ ﻟﻬﺬﺍ‬ ‫ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﮔﺮ ﻣﺠﺮﻣﻴﻦ ّ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺍﺳﺖ ﻭﻟﻰ ﺷﺨﺺ ﻣﻈﻠﻮﻡ‬ ‫ﺿﺮﻭﺭﻳﮥ ﻫﻴﺄﺕ‬ ‫ﻗﺼﺎﺹ ﺍﺯ ﻟﻮﺍﺯﻡ‬ ‫ّ‬ ‫ّ‬

‫ﺣﻖ ﺍﻧﺘﻘﺎﻡ ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ ﻋﻔﻮ ﻭ ﺳﻤﺎﺡ ﻻﺯﻡ ﻭ ﺍﻳﻦ ﺳﺰﺍﻭﺍﺭ‬ ‫ّ‬ ‫ﻣﺘﻌﺪﻯ ﻋﻠﻴﻪ ّ‬ ‫ﺹ ‪٢٠٢‬‬

‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺑﺎﻳﺪ ﻇﺎﻟﻢ ﻭ ﻗﺎﺗﻞ ﻭ ﺿﺎﺭﺏ ﺭﺍ‬ ‫ﺍﻣﺎ ﻫﻴﺄﺕ‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ‪ّ .‬‬

‫ﻗﺼﺎﺹ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺭﺩﻉ ﻭ ﻣﻨﻊ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻣﺘﺠﺎﺳﺮ ﺑﺠﺮﻡ‬ ‫ﻧﺸﻮﻧﺪ ‪ .‬ﻭﻟﻰ ﺍﺻﻞ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺎﻳﺪ ﻧﻔﻮﺱ ﺭﺍ ﭼﻨﺎﻥ ﺗﺮﺑﻴﺖ ﻧﻤﻮﺩ ﮐﻪ‬

‫ﺟﺮﻡ ﻭﺍﻗﻊ ﻧﮕﺮﺩﺩ ﺯﻳﺮﺍ ﻣﻴﺘﻮﺍﻥ ﺟﻤﻌﻰ ﺭﺍ ﭼﻨﺎﻥ ﺗﺮﺑﻴﺖ ﻧﻤﻮﺩ ﮐﻪ ﺍﺯ ﺍﺭﺗﮑﺎﺏ‬ ‫ﺟﺮﺍﺋﻢ ﭼﻨﺎﻥ ﺍﺟﺘﻨﺎﺏ ﻭ ﺍﺳﺘﻴﺤﺎﺵ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺩﺭ ﻧﺰﺩ ﺍﻳﺸﺎﻥ ﻧﻔﺲ‬

‫ﺟﺮﻡ ﺍﻋﻈﻢ ﻋﻘﻮﺑﺖ ﻭ ﻧﻬﺎﻳﺖ ﻋﺬﺍﺏ ﻭ ﻗﺼﺎﺹ ﺑﺎﺷﺪ ﻟﻬﺬﺍ ﺟﺮﻣﻰ ﻭﺍﻗﻊ‬ ‫ﻧﮕﺮﺩﺩ ﺗﺎ ﻗﺼﺎﺹ ﺟﺎﺭﻯ ﺷﻮﺩ ‪ .‬ﻭ ﺑﺎﻳﺪ ﭼﻴﺰﻯ ﺑﮕﻮﺋﻴﻢ ﮐﻪ ﺍﺟﺮﺍﻳﺶ ﺩﺭ‬

‫ﺍﻣﺎ‬ ‫ﺗﺼﻮﺭﺍﺕ ﻭ‬ ‫ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﺴﻴﺎﺭ‬ ‫ﺗﺨﻴﻼﺕ ﻋﺎﻟﻴﻪ ﻫﺴﺖ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻗﺎﺑﻞ ﺍﺟﺮﺍ ﻧﻴﺴﺖ ﺑﻨﺎء ﻋﻠﻴﻪ ﺑﺎﻳﺪ ﭼﻴﺰﻯ ﺑﮕﻮﺋﻴﻢ ﮐﻪ ﻣﻤﮑﻦ ﺍﻻﺟﺮﺍ‬

‫ﺗﻌﺪﻯ ﮐﻨﺪ ﻭ ﺁﻥ‬ ‫ﺑﺎﺷﺪ ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﻨﻔﺴﻰ ﻇﻠﻤﻰ ﮐﻨﺪ ﺳﺘﻤﻰ ﮐﻨﺪ ّ‬

‫ﺷﺨﺺ ﻣﻘﺎﺑﻠﻪ ﺑﺎﻟﻤﺜﻞ ﻧﻤﺎﻳﺪ ﺍﻳﻦ ﺍﻧﺘﻘﺎﻡ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ﺯﻳﺮﺍ‬ ‫ﺣﻖ ﻧﺪﺍﺭﺩ ﮐﻪ ﭘﺴﺮ ﺯﻳﺪ ﺭﺍ ﺑﮑﺸﺪ‬ ‫ﺯﻳﺪ ﺍﮔﺮ ﭘﺴﺮ ﻋﻤﺮﻭ ﺭﺍ ﺑﮑﺸﺪ ﻋﻤﺮﻭ ّ‬

‫ﺍﮔﺮ ﺑﮑﻨﺪ ﺍﻧﺘﻘﺎﻡ ﺍﺳﺖ ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺑﺎﻟﻌﮑﺲ‬ ‫ﺑﻤﺘﻌﺪﻯ ﻧﻤﺎﻳﺪ ‪ .‬ﺍﻳﻦ‬ ‫ﻣﻘﺎﺑﻠﻪ ﮐﻨﺪ ﻋﻔﻮ ﮐﻨﺪ ﺑﻠﮑﻪ ﺍﮔﺮ ﻣﻤﮑﻦ ﺷﻮﺩ ﺍﻋﺎﻧﺘﻰ‬ ‫ّ‬

‫ﻧﻮﻉ ﺳﺰﺍﻭﺍﺭ ﺍﻧﺴﺎﻧﺴﺖ ﺑﺠﻬﺖ ﺍﻳﻨﮑﻪ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﺍﺯ ﺍﻧﺘﻘﺎﻡ ﭼﻪ ﺛﻤﺮﻯ‬

‫ﺣﺎﺻﻞ ﻫﺮ ﺩﻭ ﻋﻤﻞ ﻳﮑﻴﺴﺖ ﺍﮔﺮ ﻣﺬﻣﻮﻡ ﺍﺳﺖ ﻫﺮ ﺩﻭ ﻣﺬﻣﻮﻡ ﺍﺳﺖ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ‬ ‫ﺍﻣﺎ ﻫﻴﺄﺕ‬ ‫ﻣﻘﺪﻡ ﺑﻮﺩ ﻭ ﺁﻥ‬ ‫ﻧﻬﺎﻳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻳﻦ ّ‬ ‫ّ‬ ‫ﻣﺆﺧﺮ ‪ّ .‬‬ ‫ّ‬

‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺑﻐﻀﻰ ﻧﺪﺍﺭﺩ‬ ‫ﺣﻖ ﻣﺪﺍﻓﻌﻪ ﺩﺍﺭﺩ ﺯﻳﺮﺍ ﻫﻴﺄﺕ‬ ‫ّ‬ ‫ﺣﻖ ﻣﺤﺎﻓﻈﻪ ﻭ ّ‬ ‫ّ‬

‫ﻣﺠﺮﺩ ﺑﺠﻬﺖ ﺣﻔﻆ ﺩﻳﮕﺮﺍﻥ ﻗﺎﺗﻞ ﺭﺍ ﺣﺒﺲ‬ ‫ﺍﻣﺎ‬ ‫ّ‬ ‫ﻋﺪﺍﻭﺗﻰ ﺑﻘﺎﺗﻞ ﻧﺪﺍﺭﺩ ّ‬

‫ﮐﻨﺪ ﻳﺎ ﻗﺼﺎﺹ ﻧﻤﺎﻳﺪ ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻣﺤﻔﻮﻅ ﻣﺎﻧﻨﺪ ﻧﻪ ﻣﻘﺼﺪ ﺍﻧﺘﻘﺎﻡ ﺍﺯ‬

‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﻣﺤﻔﻮﻅ‬ ‫ﺍﻭﺳﺖ ﻣﻘﺼﻮﺩ ﻗﺼﺎﺹ ﺍﺳﺖ ﮐﻪ ﺑﺂﻥ ﻗﺼﺎﺹ ﻫﻴﺄﺕ‬ ‫ّ‬

‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﻋﻔﻮ ﻧﻤﺎﻳﺪ‬ ‫ﻣﺎﻧﺪ ﻭ ّﺍﻻ ﺍﮔﺮ ﻭﺍﺭﺙ ﻣﻘﺘﻮﻝ ﻋﻔﻮ ﮐﻨﺪ ﻭ ﻫﻴﺄﺕ‬ ‫ّ‬

‫ﺗﻌﺪﻯ‬ ‫ﻣﺘﺼﻞ ّ‬ ‫ﻭ ﺍﺯ ﺩﻭ ﺟﻬﺖ ﺑﺎﻟﻌﮑﺲ ﻣﻌﺎﻣﻠﻪ ﺷﻮﺩ ﻧﻔﻮﺱ ﺳﺘﻤﮑﺎﺭ ّ‬

‫ﮐﻨﻨﺪ ﻭ ﺩﺭ ﻫﺮ ﺁﻧﻰ ﻗﺘﻠﻰ ﻭﺍﻗﻊ ﮔﺮﺩﺩ ﺑﻠﮑﻪ ﻧﻔﻮﺱ ﺩﺭﻧﺪﻩ ﻣﺎﻧﻨﺪ ﮔﺮﮒ‬ ‫ﻧﻴﺖ ﺑﺪ ﺩﺭ ﻗﺼﺎﺹ ﻧﺪﺍﺭﺩ‬ ‫ﺍﻏﻨﺎﻡ ﺍﻟﻬﻰ ﺭﺍ ﻣﺤﻮ ﻧﻤﺎﻳﻨﺪ ﻫﻴﺄﺕ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ّ‬ ‫ّ‬

‫ﺹ ‪٢٠٣‬‬ ‫ﺗﺸﻔﻰ ﺻﺪﺭ ﻧﺨﻮﺍﻫﺪ ﺑﻠﮑﻪ ﻣﻘﺼﺪﺵ ﺍﺯ ﻗﺼﺎﺹ ﻣﺤﺎﻓﻈﮥ‬ ‫ﻏﺮﺿﻰ ﻧﺪﺍﺭﺩ ّ‬

‫ﺩﻳﮕﺮﺍﻧﺴﺖ ﮐﻪ ﺩﻳﮕﺮﻯ ﻣﺮﺗﮑﺐ ﺍﻳﻦ ﺍﻣﺮ ﻗﺒﻴﺢ ﻧﺸﻮﺩ ‪ .‬ﭘﺲ ﺍﻳﻨﮑﻪ ﺣﻀﺮﺕ‬ ‫ﻣﺴﻴﺢ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻃﺮﻑ ﺭﺍﺳﺖ ﺗﻮ ﺭﺍ ﺑﺰﻧﺪ ﻃﺮﻑ ﭼﭙﺖ ﺭﺍ‬ ‫ﺑﻴﺎﻭﺭ ﺍﻳﻦ ﻣﻘﺼﺪ ﺗﺮﺑﻴﺖ ﻧﺎﺱ ﺑﻮﺩ ﻧﻪ ﻣﻘﺼﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ‬

‫ﮔﻠﮥ ﮔﻮﺳﻔﻨﺪ ﺭﺍ ﺑﺪﺭﺩ ﺁﻥ‬ ‫ﮔﻠﻪ ﺑﻴﻔﺘﺪ ﻭ ﺑﺨﻮﺍﻫﺪ ﺟﻤﻴﻊ ﺁﻥ ّ‬ ‫ﮔﺮﮔﻰ ﻣﻴﺎﻥ ّ‬

‫ﮔﺮﮒ ﺭﺍ ﺍﻋﺎﻧﺖ ﮐﻨﻴﺪ ﺑﻠﮑﻪ ﺍﮔﺮ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﻴﺪﻳﺪﻧﺪ ﮐﻪ ﮔﺮﮔﻰ ﺩﺍﺧﻞ‬

‫ﻻﺑﺪ ﺁﻥ ﮔﺮﮔﺮﺍ ﻣﻨﻊ‬ ‫ﮔﻠﻪ ﺭﺍ ﻣﺤﻮ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ‬ ‫ﮔﻠﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺟﻤﻴﻊ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺭﺣﻤﺎﻧﻴﺖ ﺍﺳﺖ ﻋﺪﻝ ﻧﻴﺰ ﺍﺯ ﺻﻔﺖ‬ ‫ﻣﻴﻔﺮﻣﻮﺩﻧﺪ ‪ .‬ﻫﻤﭽﻨﺎﻧﮑﻪ ﻋﻔﻮ ﺍﺯ ﺻﻔﺖ‬ ‫ّ‬ ‫ﺭﺑﻮﺑﻴﺖ ﺍﺳﺖ ﺧﻴﻤﮥ ﻭﺟﻮﺩ ﺑﺮ ﺳﺘﻮﻥ ﻋﺪﻝ ﻗﺎﺋﻢ ﻧﻪ ﻋﻔﻮ ﻭ ﺑﻘﺎﻯ ﺑﺸﺮ‬ ‫ّ‬

‫ﺍﻻﻥ ﺩﺭ ﻋﻤﻮﻡ ﻣﻤﺎﻟﮏ ﻋﺎﻟﻢ ﻗﺎﻧﻮﻥ ﻋﻔﻮ‬ ‫ﺑﺮ ﻋﺪﻝ ﺍﺳﺖ ﻧﻪ ﻋﻔﻮ ‪.‬‬ ‫ﻣﺜﻼ ٓ‬ ‫ً‬

‫ﻣﺠﺮﻯ ﺷﻮﺩ ﺩﺭ ﺍﻧﺪﮎ ﺯﻣﺎﻧﻰ ﺟﻬﺎﻥ ﺑﺮ ﻫﻢ ﺧﻮﺭﺩ ﻭ ﺑﻨﻴﺎﻥ ﺣﻴﺎﺕ ﺍﻧﺴﺎﻧﻰ‬ ‫ﻣﺜﻼ ﺁﺗﻴﻼﻯ ﻣﺸﻬﻮﺭ ﺭﺍ ﺍﮔﺮ ﺣﮑﻮﻣﺖ ﺍﺭﻭﭖ ﻣﻘﺎﻭﻣﺖ ﻧﻤﻴﮑﺮﺩ ﺑﺸﺮ‬ ‫ﺑﺮﺍﻓﺘﺪ‬ ‫ً‬ ‫ﻧﻤﻴﮕﺬﺍﺷﺖ ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﺑﺸﺮ ﮔﺮﮒ ﺧﻮﻧﺨﻮﺍﺭﻧﺪ ﺍﮔﺮ ﺑﺒﻴﻨﻨﺪ ﮐﻪ ﻗﺼﺎﺻﻰ‬ ‫ﺗﺴﻠﻰ ﺧﺎﻃﺮ ﺧﻮﺩ‬ ‫ﺩﺭ ﻣﻴﺪﺍﻥ ﻧﻴﺴﺖ ﺍﺯ ﺑﺎﺑﺖ ﻣﺤﺾ ﺳﺮﻭﺭ ﻭ ﻓﺮﺡ ﻭ ّ‬

‫ﻣﻌﻠﻢ‬ ‫ﺍﻧﺴﺎﻧﺮﺍ ﻗﺘﻞ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﻳﮑﻰ ﺍﺯ ﺳﺘﻤﮑﺎﺭﺍﻥ ﺍﻳﺮﺍﻥ ﻣﺤﺾ ﺧﻨﺪﻳﺪﻥ ّ‬

‫ﻋﺒﺎﺳﻰ ﻣﺸﻬﻮﺭ ﺩﺭ ﻣﺠﻠﺲ ﺧﻮﺩ‬ ‫ﺧﻮﻳﺸﺮﺍ ﺑﺸﻮﺧﻰ ﻭ ﻣﺰﺍﺡ ﺑﮑﺸﺖ ‪.‬‬ ‫ّ‬ ‫ﻣﺘﻮﮐﻞ ّ‬

‫ﻭﺯﺭﺍ ﻭ ﻭﮐﻼ ﻭ ﺍﻣﻨﺎ ﺭﺍ ﺣﺎﺿﺮ ﻣﻴﻨﻤﻮﺩ ﻭ ﻳﮏ ﺟﻌﺒﻪ ﻋﻘﺮﺏ ﺩﺭ ﻣﺠﻠﺲ ﺭﻫﺎ‬

‫ﻣﻴﮑﺮﺩﻧﺪ ﻭ ﺣﮑﻢ ﻣﻴﮑﺮﺩ ﮐﻪ ﮐﺴﻰ ﺣﺮﮐﺖ ﻧﻨﻤﺎﻳﺪ ﻭ ﭼﻮﻥ ﻋﻘﺎﺭﺏ‬

‫ﺍﺟﺘﻤﺎﻋﻴﻪ‬ ‫ﻭﺯﺭﺍ ﺭﺍ ﻣﻴﮕﺰﻳﺪﻧﺪ ﻗﻬﻘﻬﻪ ﻣﻴﺰﺩ ﻭ ﻣﻴﺨﻨﺪﻳﺪ ‪ .‬ﺑﺎﺭﻯ ﻗﻮﺍﻡ ﻫﻴﺄﺕ‬ ‫ّ‬ ‫ﺑﻌﺪﻝ ﺍﺳﺖ ﻧﻪ ﻋﻔﻮ ﭘﺲ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﺍ ﻣﻘﺼﺪ ﺍﺯ ﻋﻔﻮ ﻭ ﺳﻤﺎﺡ ﻧﻪ‬

‫ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﮔﺮ ﻣﻠﻞ ﺳﺎﺋﺮﻩ ﺑﺮ ﺷﻤﺎ ﻫﺠﻮﻡ ﮐﻨﻨﺪ ﺧﺎﻧﻤﺎﻥ ﺷﻤﺎ ﺭﺍ ﺑﺴﻮﺯﺍﻧﻨﺪ‬

‫ﺗﻌﺪﻯ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﺘﮏ‬ ‫ﺍﻣﻮﺍﻟﺮﺍ ﻏﺎﺭﺕ ﮐﻨﻨﺪ ﺑﺮ ﺍﻫﻞ ﻭ ﻋﻴﺎﻝ ﻭ ﺍﻭﻻﺩ ّ‬

‫ﻧﺎﻣﻮﺱ ﮐﻨﻨﺪ ﺷﻤﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﻟﺸﮑﺮ ﺳﺘﻤﮑﺎﺭ ﺗﺴﻠﻴﻢ ﺷﻮﻳﺪ ﺗﺎ ﻫﺮ ﻇﻠﻢ‬

‫ﺗﻌﺪﻯ ﻣﺠﺮﻯ ﺩﺍﺭﻧﺪ ﺑﻠﮑﻪ ﻣﺮﺍﺩ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﻌﺎﻣﻠﮥ ﺧﺼﻮﺻﻰ ﺩﺭ‬ ‫ﻭ ّ‬

‫ﻣﺘﻌﺪﻯ‬ ‫ﺗﻌﺪﻯ ﻧﻤﺎﻳﺪ‬ ‫ّ‬ ‫ﻣﻴﺎﻥ ﺩﻭ ﺷﺨﺺ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺷﺨﺼﻰ ﺑﺪﻳﮕﺮﻯ ّ‬ ‫ﺹ ‪٢٠٤‬‬

‫ﺑﺸﺮﻳﻪ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺑﺎﻳﺪ ﻣﺤﺎﻓﻈﮥ ﺣﻘﻮﻕ‬ ‫ﺍﻣﺎ ﻫﻴﺄﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﻋﻠﻴﻪ ﺑﺎﻳﺪ ﻋﻔﻮ ﻧﻤﺎﻳﺪ ّ‬

‫ﺗﻌﺪﻯ ﮐﻨﺪ ﻭ ﻇﻠﻢ ﻭ ﺟﻔﺎ ﺭﻭﺍ ﺩﺍﺭﺩ‬ ‫ﻧﻤﺎﻳﺪ ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﺍﮔﺮ ﮐﺴﻰ ﺑﺮ ﻧﻔﺲ ﻣﻦ ّ‬

‫ﺗﻌﺮﺽ ﻧﻨﻤﺎﻳﻢ ﺑﻠﮑﻪ ﻋﻔﻮ ﻧﻤﺎﻳﻢ ﻭﻟﻰ ﺍﮔﺮ ﮐﺴﻰ‬ ‫ﻭ ﺯﺧﻢ ﺑﺮ ﺟﮕﺮﮔﺎﻩ ﺯﻧﺪ ﺍﺑﺪﴽ ّ‬ ‫ﺍﻟﺒﺘﻪ ﺭﺩﻉ ﻭ ﻣﻨﻊ ﻧﻤﺎﻳﻢ ﻫﺮ ﭼﻨﺪ‬ ‫ﺳﻴﺪ ﻣﻨﺸﺎﺩﻯ ّ‬ ‫ﺗﻌﺪﻯ ﮐﻨﺪ ّ‬ ‫ﺑﺨﻮﺍﻫﺪ ﺑﺎﻳﻦ ّ‬ ‫ﺣﻖ ﺟﻨﺎﺏ‬ ‫ﺗﻌﺮﺽ ﺑﻈﺎﻫﺮ ﺭﺣﻤﺖ ﺍﺳﺖ ﻟﮑﻦ ﺩﺭ ّ‬ ‫ﺣﻖ ﻇﺎﻟﻢ ﻋﺪﻡ ّ‬ ‫ﺩﺭ ّ‬

‫ﻣﺘﻮﺣﺶ ﻭﺍﺭﺩ ﺍﻳﻦ‬ ‫ﺍﻻﻥ ﺷﺨﺺ ﻋﺮﺑﻰ‬ ‫ﻣﻨﺸﺎﺩﻯ ﻇﻠﻢ ﺍﺳﺖ ‪.‬‬ ‫ﻣﺜﻼ ﺍﮔﺮ ٓ‬ ‫ً‬ ‫ّ‬ ‫ﺗﻌﺮﺽ ﮐﻨﺪ ﻭ ﺯﺧﻢ ﺯﻧﺪ ﻭ‬ ‫ّ‬ ‫ﻣﺤﻞ ﺷﻮﺩ ﻭ ﺑﺎ ﺳﻴﻒ ﻣﺴﻠﻮﻝ ﺑﺨﻮﺍﻫﺪ ﺗﻮ ﺭﺍ ّ‬

‫ﺍﻟﺒﺘﻪ ﻣﻨﻊ ﻧﻤﺎﻳﻢ ﻭ ﺍﮔﺮ ﺗﻮ ﺭﺍ ﺗﺴﻠﻴﻢ ﺍﻭ ﻧﻤﺎﻳﻢ ﺍﻳﻦ ﻇﻠﻢ ﺍﺳﺖ‬ ‫ﻗﺘﻞ ﻧﻤﺎﻳﺪ ّ‬

‫ﺍﺫﻳﺖ ﻧﻤﺎﻳﺪ ﻋﻔﻮﺵ ﮐﻨﻢ ‪ ‬ﻳﮏ ﭼﻴﺰ ﺩﻳﮕﺮ‬ ‫ﺍﻣﺎ ﺑﺸﺨﺺ ﻣﻦ ﺍﮔﺮ ّ‬ ‫ﻧﻪ ﻋﺪﻝ ّ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺷﺐ ﻭ ﺭﻭﺯ ﺑﺘﺮﺗﻴﺐ‬ ‫ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻭ ﺁﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﻫﻴﺄﺕ‬ ‫ّ‬

‫ﺗﻬﻴﺆ ﻭ ﺗﺪﺍﺭﮎ ﺁﻻﺕ ﻭ ﺍﺩﻭﺍﺕ ﻗﺼﺎﺹ ﭘﺮﺩﺍﺯﻧﺪ ‪،‬‬ ‫ﻗﻮﺍﻧﻴﻦ ﻣﺠﺎﺯﺍﺕ ﻭ ‪‬‬

‫ﻣﻬﻴﺎ ﮐﻨﻨﺪ ﻭ ﮐﻨﺪ ﻭ ﺯﻧﺠﻴﺮ ﺗﺪﺍﺭﮎ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ﻣﺤﻞ ﻧﻔﻰ ﻭ ُﺳﺮﮔﻮﻥ‬ ‫ّ‬ ‫ﺯﻧﺪﺍﻥ ّ‬

‫ﻣﺸﻘﺖ ﮔﻮﻧﺎﮔﻮﻥ ﺗﺮﺗﻴﺐ ﺩﻫﻨﺪ ﺗﺎ ﺑﺎﻳﻦ ﻭﺳﺎﺋﻂ ﺍﺻﺤﺎﺏ‬ ‫ﻭ ﺯﺟﺮ ﻭ‬ ‫ّ‬

‫ﺟﺮﻡ ﺭﺍ ﺗﺮﺑﻴﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﻳﻦ ﻭﺳﺎﺋﻂ ﺳﺒﺐ ﺗﻀﻴﻴﻊ ﺍﺧﻼﻕ‬

‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺑﺎﻳﺪ ﺷﺐ ﻭ ﺭﻭﺯ ﺑﮑﻮﺷﺪ‬ ‫ﮔﺮﺩﺩ ﻭ ﺗﺒﺪﻳﻞ ﺍﺣﻮﺍﻝ ﺑﻠﮑﻪ ﻫﻴﺄﺕ‬ ‫ّ‬ ‫ﺗﺮﻗﻰ‬ ‫ﻫﻤﺖ ﺭﺍ ﺑﮕﻤﺎﺭﺩ ﮐﻪ ﻧﻔﻮﺱ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ ﻭ ﺭﻭﺯ ﺑﺮﻭﺯ ّ‬ ‫ﻭ ﻣﻨﺘﻬﺎﻯ ّ‬ ‫ﺗﻮﺳﻊ ﻳﺎﺑﻨﺪ ﻭ ﮐﺴﺐ ﻓﻀﺎﺋﻞ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ﮐﻨﻨﺪ ﻭ ﺩﺭ ﻋﻠﻮﻡ ﻭ ﻣﻌﺎﺭﻑ ّ‬

‫ﺗﺤﺼﻴﻞ ﺁﺩﺍﺏ ﮐﻨﻨﺪ ﻭ ﺍﺯ ﺩﺭﻧﺪﮔﻰ ﺍﺟﺘﻨﺎﺏ ﻧﻤﺎﻳﻨﺪ ﺗﺎ ﺟﺮﻡ ﻭﺍﻗﻊ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﻓﮑﺮ ﺁﻧﻨﺪ ﮐﻪ ﻗﻮﺍﻧﻴﻦ‬ ‫ﻧﺸﻮﺩ ‪ .‬ﺣﺎﻝ ﺑﺎﻟﻌﮑﺲ ﻫﻴﺄﺕ‬ ‫ّ‬

‫ﻣﻬﻴﺎ ﺳﺎﺯﻧﺪ ﺁﻻﺕ ﻗﺘﻞ‬ ‫ﻣﺠﺎﺯﺍﺕ ﺭﺍ ﻣﺤﮑﻢ ﻧﻤﺎﻳﻨﺪ ‪ .‬ﻭ ﺍﺳﺒﺎﺏ ﻗﺼﺎﺹ ّ‬ ‫ﻣﺤﻞ ﺣﺒﺲ ﻭ ﻧﻔﻰ ﺗﺪﺍﺭﮎ ﮐﻨﻨﺪ ﻭ ﻣﻨﺘﻈﺮ ﻭﻗﻮﻉ ﺟﺮﻡ ﺷﻮﻧﺪ‬ ‫ﻭ ﺟﺮﺡ ﻭ‬ ‫ّ‬ ‫ﺍﻣﺎ ﺍﮔﺮ ﺩﺭ ﺗﺮﺑﻴﺖ ﻋﻤﻮﻡ ﮐﻮﺷﻨﺪ ﺗﺎ ﺭﻭﺯ‬ ‫ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﺳﻮء ﺗﺄﺛﻴﺮ ﻧﻤﺎﻳﺪ ‪ّ ‬‬

‫ﺑﺮﻭﺯ ﻣﻌﺎﺭﻑ ﻭ ﻋﻠﻮﻡ ﺯﻳﺎﺩ ﺷﻮﺩ ﺍﺩﺭﺍﮐﺎﺕ ﺗﺰﺍﻳﺪ ﻧﻤﺎﻳﺪ ﺍﺣﺴﺎﺳﺎﺕ‬

‫ﺗﺮﻗﻰ ﮐﻨﺪ ﺍﺧﻼﻕ ﺗﻌﺪﻳﻞ ﺷﻮﺩ ﻋﺎﺩﺍﺕ ﺗﺤﺴﻴﻦ ﮔﺮﺩﺩ ﺧﻼﺻﻪ ﺩﺭ‬ ‫ّ‬

‫ﺗﺮﻗﻰ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭﻗﻮﻉ ﺟﺮﻡ ﮐﻢ ﺷﻮﺩ ‪ .‬ﻭ ﺍﻳﻦ‬ ‫ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﮐﻤﺎﻻﺕ ّ‬ ‫ﺹ ‪٢٠٥‬‬

‫ﻣﺘﻤﺪﻧﻪ ﺟﺮﻡ ﻗﻠﻴﻞ ﺍﻟﻮﻗﻮﻉ ﺍﺳﺖ ﻳﻌﻨﻰ‬ ‫ﺗﺠﺮﺑﻪ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺑﻴﻦ ﺍﻗﻮﺍﻡ‬ ‫ّ‬

‫ﻬﻴﻪ‬ ‫ﻣﺪﻧﻴﺖ ﺻﺤﻴﺤﻪ‬ ‫ﻣﺪﻧﻴﺖ ﺻﺤﻴﺤﻪ ﺗﺤﺼﻴﻞ ﮐﺮﺩﻩﺍﻧﺪ ‪.‬‬ ‫ﺁﻧﻬﺎﺋﻰ ﮐﻪ‬ ‫ﻣﺪﻧﻴﺖ ﺍﻟ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺪﻧﻴﺖ ﻧﻔﻮﺳﻰ ﮐﻪ ﺟﺎﻣﻊ ﮐﻤﺎﻻﺕ ﺟﺴﻤﺎﻧﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﺑﻮﺩﻩﺍﻧﺪ‬ ‫ﺍﺳﺖ ﻣﺜﻞ‬ ‫ّ‬

‫ﻭ ﭼﻮﻥ ﺳﺒﺐ ﺣﺼﻮﻝ ﻭ ﻭﻗﻮﻉ ﺍﺟﺮﺍﻡ ﺟﻬﻞ ﺍﺳﺖ ﻫﺮ ﻗﺪﺭ ﻋﻠﻢ‬

‫ﻗﻠﺖ ﺣﺎﺻﻞ ﮐﻨﺪ ‪ .‬ﺩﺭ ﺑﺮﺍﺑﺮﮤ ﺍﻓﺮﻳﻘﺎ‬ ‫ﺗﺮﻗﻰ ﻧﻤﺎﻳﺪ ﺍﺟﺮﺍﻡ ّ‬ ‫ﻭ ﻓﻀﻴﻠﺖ ّ‬

‫ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﭼﻘﺪﺭ ﻗﺘﻞ ﻭﺍﻗﻊ ﺷﻮﺩ ﺑﻘﺴﻤﻰ ﮐﻪ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﻫﻼﮎ‬

‫ﻧﻤﻮﺩﻩ ﮔﻮﺷﺖ ﻭ ﺧﻮﻥ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺧﻮﺭﻧﺪ ﭼﺮﺍ ﺩﺭ ﺍﺳﻮﻳﭽﺮﻩ ) ﺳﻮﻳﺲ (ﭼﻨﻴﻦ‬ ‫ﻭﺣﺸﻴﻪ ﻭﺍﻗﻊ ﻧﻤﻴﺸﻮﺩ ﺳﺒﺐ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺗﺮﺑﻴﺖ ﺍﺳﺖ‬ ‫ﻭﻗﻮﻋﺎﺕ‬ ‫ّ‬

‫ﺍﺟﺘﻤﺎﻋﻴﻪ ﺑﺎﻳﺪ ﺩﺭ ﻓﮑﺮ ﺍﻳﻦ ﺑﺎﺷﺪ ﮐﻪ ﺟﺮﻡ‬ ‫ﻓﻀﻴﻠﺖ ﺍﺳﺖ ‪ .‬ﭘﺲ ﻫﻴﺄﺕ‬ ‫ّ‬

‫ﻭﺍﻗﻊ ﻧﺸﻮﺩ ﻧﻪ ﺩﺭ ﻓﮑﺮ ﺍﻳﻦ ﺑﺎﺷﺪ ﮐﻪ ﺍﺟﺮﺍﻡ ﺭﺍ ﺑﺎﻳﺪ ﻣﺠﺎﺯﺍﺕ ﺷﺪﻳﺪﻩ‬ ‫ﻧﻤﻮﺩ ﻭ ﻗﺼﺎﺹ ﺻﺎﺭﻡ ﻣﺠﺮﻯ ﺩﺍﺷﺖ ‪.‬‬ ‫ﺹ ‪٢٦‬‬ ‫‪ - ٧٨‬ﻋﺢ‬

‫ﻣﺴﺌﻠﮥ ﺍﻋﺘﺼﺎﺏ‬ ‫ﺍﺯ ﻣﺴﺌﻠﮥ ﺍﻋﺘﺼﺎﺏ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻳﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﻣﺸﮑﻼﺕ ﻋﻈﻴﻤﻪ ﺣﺎﺻﻞ ﺷﺪﻩ‬

‫ﺷﺪﺕ ﻃﻤﻊ ﻭ ﺣﺮﺹ‬ ‫ﻭ ﻣﻴﺸﻮﺩ ﻭ ﻣﻮﺭﺙ ﺍﻳﻦ ﻣﺸﮑﻼﺕ ﺩﻭ ﭼﻴﺰ ﺍﺳﺖ ﻳﮑﻰ ّ‬

‫ﻏﻠﻮ ﻭ ﻃﻤﻊ ﻭ ﺳﺮﮐﺸﻰ ﻋﻤﻠﻪ ﻭ ﻓﻌﻠﻪﻫﺎ‬ ‫ﺍﺻﺤﺎﺏ ﻣﻌﺎﻣﻞ ﻭ ﮐﺎﺭﺧﺎﻧﻪﻫﺎ ﻭ ﺩﻳﮕﺮﻯ ّ‬

‫ﺍﻣﺎ ﺳﺒﺐ ﺍﺻﻠﻰ ﺍﻳﻦ ﻣﺸﮑﻼﺕ ﻗﻮﺍﻧﻴﻦ‬ ‫ﭘﺲ ﺑﺎﻳﺪ ﭼﺎﺭﮤ ﻫﺮ ﺩﻭ ﺭﺍ ﮐﺮﺩ ‪ّ .‬‬

‫ﻣﺪﻧﻴﺖ ﺣﺎﺿﺮﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻧﺘﻴﺠﮥ ﺍﻳﻦ ﻗﻮﺍﻧﻴﻦ ﺍﻳﻦ ﮐﻪ ﻧﻔﻮﺳﻰ ﻣﻌﺪﻭﺩ‬ ‫ﻃﺒﻴﻌﻰ‬ ‫ّ‬ ‫ﺑﻴﺶ ﺍﺯ ﻟﺰﻭﻡ ﺛﺮﻭﺕ ﺑﻰ ﭘﺎﻳﺎﻥ ﻳﺎﺑﻨﺪ ﻭ ﺍﮐﺜﺮﻯ ﺑﺮﻫﻨﻪ ﻭ ﻋﺮﻳﺎﻥ ﻭ ﺑﻰ ﺳﺮ‬

‫ﻣﺮﻭﺕ ﻭ ﺍﻧﺼﺎﻑ ﻭ ﻋﻴﻦ ﺍﻋﺘﺴﺎﻑ‬ ‫ﻭ ﺳﺎﻣﺎﻥ ﻣﺎﻧﻨﺪ ﻭ ﺍﻳﻦ ﻣﺨﺎﻟﻒ ﻋﺪﺍﻟﺖ ﻭ ّ‬ ‫ﻣﺨﺘﺺ ﺑﻨﻮﻉ ﺑﺸﺮ ﺍﺳﺖ ‪.‬‬ ‫ﻭ ﻣﺒﺎﻳﻦ ﺭﺿﺎﻯ ﺣﻀﺮﺕ ﺭﺣﻤﻦ ﻭ ﺍﻳﻦ ﺗﻔﺎﻭﺕ‬ ‫ّ‬

‫ﺍﻣﺎ ﺩﺭ ﺳﺎﺋﺮ ﮐﺎﺋﻨﺎﺕ ﻳﻌﻨﻰ ﺟﻤﻴﻊ ﺣﻴﻮﺍﻥ ﺗﻘﺮﻳﺒﴼ ﻳﮏ ﻧﻮﻉ ﻋﺪﺍﻟﺖ ﻭ ﻣﺴﺎﻭﺍﺕ‬ ‫ّ‬

‫ﻣﺜﻼ ﺩﺭ ﺑﻴﻦ ﮔﻠﮥ ﺍﻏﻨﺎﻡ ﻭ ﺩﺳﺘﮥ ﺁﻫﻮ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﻣﺴﺎﻭﺍﺗﺴﺖ‬ ‫ﻣﻮﺟﻮﺩ‬ ‫ً‬

‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺑﻴﻦ ﻣﺮﻏﺎﻥ ﭼﻤﻦ ﺩﺭ ﺩﺷﺖ ﻭ ﮐﻮﻫﺴﺎﺭ ﻭ ﺑﻮﺳﺘﺎﻥ ﻫﺮ ﻧﻮﻋﻰ‬ ‫ﺍﺯ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍﻥ ﺗﻘﺮﻳﺒﴼ ﻳﮏ ﻗﺴﻢ ﻣﺴﺎﻭﺍﺗﻰ ﺣﺎﺻﻞ ﭼﻨﺪﺍﻥ ﺩﺭ ﻣﻌﻴﺸﺖ‬

‫ﺗﻔﺎﻭﺕ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﻧﺪﺍﺭﻧﺪ ﻟﻬﺬﺍ ﺩﺭ ﻧﻬﺎﻳﺖ ﺭﺍﺣﺘﻨﺪ ﻭ ﺑﺴﻌﺎﺩﺕ ﺯﻧﺪﮔﺎﻧﻰ‬ ‫ﺹ ‪٢٧‬‬

‫ﻧﻤﺎﻳﻨﺪ ﺑﺨﻼﻑ ﺑﻨﻰ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﮐﻪ ﻧﻬﺎﻳﺖ ﺍﻋﺘﺴﺎﻑ ﻭ ﻋﺪﻡ ﺍﻧﺼﺎﻑ ﺩﺭ ﻣﻴﺎﻥ ‪.‬‬ ‫ﻣﻼﺣﻈﻪ ﻣﻴﮑﻨﻰ ﮐﻪ ﻓﺮﺩﻯ ﺍﺯ ﺍﻓﺮﺍﺩ ﺍﻧﺴﺎﻥ ﮔﻨﺠﻰ ﺍﻧﺪﻭﺧﺘﻪ ﻭ ﺍﻗﻠﻴﻤﻰ ﺭﺍ‬

‫ﻣﺴﺘﻌﻤﺮﮤ ﺧﻮﻳﺶ ﻧﻤﻮﺩﻩ ﺛﺮﻭﺕ ﺑﻰ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘﻪ ﻭ ﻣﻨﺎﻓﻊ ﻭ ﻭﺍﺭﺩﺍﺕ ﺑﻤﺜﺎﺑﮥ‬

‫ﺳﻴﻞ ﺭﻭﺍﻥ ﻣﻬﻴّﺎ ﺳﺎﺧﺘﻪ ﻭﻟﻰ ﺻﺪ ﻫﺰﺍﺭ ﻧﻔﺮ ﺍﺯ ﺑﻴﭽﺎﺭﮔﺎﻥ ﺩﻳﮕﺮ ﺿﻌﻴﻒ‬

‫ﻭ ﻧﺎﺗﻮﺍﻥ ﻭ ﻣﺤﺘﺎﺝ ﻳﮏ ﻟﻘﻤﮥ ﻧﺎﻥ ﻣﺴﺎﻭﺍﺕ ﻭ ﻣﻮﺍﺳﺎﺗﻰ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺴﺖ ﻟﻬﺬﺍ‬

‫ﻣﺨﺘﻞ ﻭ ﺭﺍﺣﺖ ﻧﻮﻉ ﺑﺸﺮ‬ ‫ﻣﻼﺣﻈﻪ ﻣﻴﮑﻨﻰ ﮐﻪ ﺁﺳﺎﻳﺶ ﻭ ﺳﻌﺎﺩﺕ ﻋﻤﻮﻣﻰ‬ ‫ّ‬

‫ﻋﺰﺕ ﻭ ﺗﺠﺎﺭﺕ‬ ‫ﺑﻘﺴﻤﻰ ﻣﺴﻠﻮﺏ ﮐﻪ ﺣﻴﺎﺕ ّ‬ ‫ﺟﻢ ﻏﻔﻴﺮﻯ ﺑﻰ ﺛﻤﺮ ﺯﻳﺮﺍ ﺛﺮﻭﺕ ﻭ ّ‬

‫ﻣﺸﻘﺖ ﻭ ﺯﺣﻤﺖ‬ ‫ﻣﺨﺘﺺ ﺑﻨﻔﻮﺳﻰ ﻣﻌﺪﻭﺩ ﻭ ﺳﺎﺋﺮﻳﻦ ﺩﺭ ﺯﻳﺮ ﺑﺎﺭ ﮔﺮﺍﻥ‬ ‫ﻭ ﺻﻨﺎﻳﻊ‬ ‫ّ‬ ‫ّ‬ ‫ﻧﺎﻣﺤﺪﻭﺩ ﻭ ﺍﺯ ﻓﻮﺍﺋﺪ ﻭ ﻣﻨﺎﻓﻊ ﻭ ﺭﺍﺣﺖ ﻭ ﺁﺳﺎﻳﺶ ﻣﺤﺮﻭﻡ ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﻧﻈﺎﻡ‬

‫ﻣﻌﺪﻝ ﺛﺮﻭﺕ ﻣﻔﺮﻁ ﻧﻔﻮﺱ ﻣﻌﺪﻭﺩ ﮔﺮﺩﺩ ﻭ ﺑﺎﻋﺚ‬ ‫ﻭ ﻗﺎﻧﻮﻧﻰ ﺗﺮﺗﻴﺐ ﺩﺍﺩ ﮐﻪ ّ‬

‫ﺳﺪ ﺍﺣﺘﻴﺎﺝ ﻫﺰﺍﺭ ﻣﻠﻴﻮﻥ ﺍﺯ ﻓﻘﺮﺍء ﺟﻤﻬﻮﺭ ﺷﻮﺩ ﺗﺎ ﺍﻧﺪﮐﻰ ﺍﻋﺘﺪﺍﻝ ﺣﺎﺻﻞ‬ ‫ّ‬

‫ﻋﺰﺕ‬ ‫ﺗﺎﻡ ﻧﻴﺰ ﻣﻤﮑﻦ ﻧﻪ ﭼﻪ ﮐﻪ ﻣﺴﺎﻭﺍﺕ ّ‬ ‫ﺷﻮﺩ ‪ .‬ﻭﻟﻰ ﻣﺴﺎﻭﺍﺕ ّ‬ ‫ﺗﺎﻡ ﺩﺭ ﺛﺮﻭﺕ ﻭ ّ‬

‫ﻭ ﺗﺠﺎﺭﺕ ﻭ ﻓﻼﺣﺖ ﻭ ﺻﻨﺎﻋﺖ ﺳﺒﺐ ﺍﺧﺘﻼﻝ ﻭ ﭘﺮﻳﺸﺎﻧﻰ ﻭ ﺍﻏﺘﺸﺎﺵ ﻣﻌﻴﺸﺖ‬ ‫ﻭ ﻧﺎﮐﺎﻣﻰ ﻋﻤﻮﻣﻰ ﺷﻮﺩ ﻭ ﺑﮑﻠّﻰ ﺍﻧﺘﻈﺎﻡ ﺍﻣﻮﺭ ﺟﻤﻬﻮﺭ ﺑﺮ ﻫﻢ ﺧﻮﺭﺩ ﺯﻳﺮﺍ‬ ‫ﺩﺭ ﻣﺴﺎﻭﺍﺕ ﻏﻴﺮ ﻣﺸﺮﻭﻉ ﻧﻴﺰ ﻣﺤﺬﻭﺭ ﻭﺍﻗﻊ ﭘﺲ ﺑﻬﺘﺮ ﺁﻧﺴﺖ ﮐﻪ ﺍﻋﺘﺪﺍﻝ‬

‫ﺑﻤﻴﺎﻥ ﺁﻳﺪ ﻭ ﺍﻋﺘﺪﺍﻝ ﺍﻳﻨﺴﺖ ﮐﻪ ﻗﻮﺍﻧﻴﻦ ﻭ ﻧﻈﺎﻣﺎﺗﻰ ﻭﺿﻊ ﺷﻮﺩ ﮐﻪ ﻣﺎﻧﻊ‬

‫ﺿﺮﻭﺭﻳﮥ ﺟﻤﻬﻮﺭ‬ ‫ﺛﺮﻭﺕ ﻣﻔﺮﻁ ﺑﻰ ﻟﺰﻭﻡ ﺑﻌﻀﻰ ﻧﻔﻮﺱ ﺷﻮﺩ ﻭ ﺩﺍﻓﻊ ﺍﺣﺘﻴﺎﺝ‬ ‫ّ‬

‫ﻣﺜﻼ ﺍﺻﺤﺎﺏ ﻓﺒﺮﻳﮏ ﺻﺎﺣﺐ ﮐﺎﺭﺧﺎﻧﻪﻫﺎ ﻫﺮ ﺭﻭﺯ ﮐﻨﺰﻯ ﺑﺪﺳﺖ‬ ‫ﮔﺮﺩﺩ ‪.‬‬ ‫ً‬ ‫ﺁﺭﻧﺪ ﻭﻟﻰ ﺑﻴﭽﺎﺭﮔﺎﻥ ﻋﻤﻠﻪ ﺑﻘﺪﺭ ﮐﻔﺎﻳﺖ ﻣﻌﻴﺸﺖ ﻳﻮﻣﻴّﻪ ﺍﺟﺮﺕ ﻧﮕﻴﺮﻧﺪ‬

‫ﺍﻳﻦ ﻧﻬﺎﻳﺖ ﺍﻋﺘﺴﺎﻑ ﺍﺳﺖ ﺍﻟﺒﺘّﻪ ﺍﻧﺴﺎﻥ ﻣﻨﺼﻒ ﻗﺒﻮﻝ ﻧﻨﻤﺎﻳﺪ ‪ .‬ﭘﺲ ﻳﺎ ﺑﺎﻳﺪ‬

‫ﻧﻈﺎﻣﺎﺕ ﻭ ﻗﻮﺍﻧﻴﻨﻰ ﮔﺬﺍﺷﺖ ﮐﻪ ﮔﺮﻭﻩ ﻋﻤﻠﻪ ﺍﺟﺮﺕ ﻳﻮﻣﻴّﻪ ﺍﺯ ﺻﺎﺣﺐ ﻓﺒﺮﻳﮏ‬

‫ﺑﮕﻴﺮﻧﺪ ﻭ ﺷﺮﮐﺘﻰ ﺩﺭ ﺭﺑﻊ ﻭ ﻳﺎ ﺧﻤﺲ ﻣﻨﺎﻓﻊ ﺑﺎﻗﺘﻀﺎﻯ ﻭﺳﻊ ﻓﺒﺮﻳﮏ ﺩﺍﺷﺘﻪ‬ ‫ﺑﺎﺷﻨﺪ ﻭ ﻳﺎ ﺩﺭ ﻣﻨﺎﻓﻊ ﻭ ﻓﻮﺍﺋﺪ ﮔﺮﻭﻩ ﻋﻤﻠﻪ ﺑﺎ ﺻﺎﺣﺐ ﻓﺒﺮﻳﮏ ﺑﻨﻮﻉ ﻣﻌﺘﺪﻟﻰ‬

‫ﻣﺸﺘﺮﮎ ﮐﺮﺩﻧﺪ ﻳﻌﻨﻰ ﺭﺃﺱ ﺍﻟﻤﺎﻝ ﻭ ﺍﺩﺍﺭﻩ ﺍﺯ ﺻﺎﺣﺐ ﻓﺒﺮﻳﮏ ﻭ ﺷﻐﻞ ﻭ ﻋﻤﻞ‬ ‫ﻳﻮﻣﻴﻪ ﮔﻴﺮﻧﺪ‬ ‫ﺍﺯ ﮔﺮﻭﻩ ﻓﻌﻠﻪ ‪ .‬ﻭ ﻳﺎ ﺁﻧﮑﻪ ﻋﻤﻠﻪ ﺑﻘﺪﺭ ﻣﻌﻴﺸﺖ ﻣﻌﺘﺪﻟﻪ ﺍﺟﺮﺕ‬ ‫ّ‬ ‫ﺹ ‪٢٨‬‬ ‫ﺣﻖ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ‬ ‫ﻭ ﭼﻮﻥ ﺳﻘﻂ ﻳﺎ ﻋﺎﺟﺰ ﻳﺎ ﻧﺎﺗﻮﺍﻥ ﮔﺮﺩﻧﺪ ﺑﻘﺪﺭ ﮐﻔﺎﻳﺖ ّ‬

‫ﻭﺍﺭﺩﺍﺕ ﻓﺒﺮﻳﻘﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﻳﺎ ﺍﺟﺮﺕ ﺑﺎﻧﺪﺍﺯﻩ ﺋﻰ ﺑﺎﺷﺪ ﮐﻪ ﻋﻤﻠﻪ ﺑﺼﺮﻑ‬

‫ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺍﺟﺮﺕ ﻗﻨﺎﻋﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻧﺪﮐﻰ ﺍﺯ ﺑﺮﺍﻯ ﺭﻭﺯ ﻋﺠﺰ ﻭ ﻧﺎﺗﻮﺍﻧﻰ‬ ‫ﺍﻧﺪﻭﺧﺘﻪ ﮐﻨﻨﺪ ‪ .‬ﭼﻮﻥ ﮐﺎﺭ ﺑﺮ ﺍﻳﻦ ﻣﻨﻮﺍﻝ ﺑﺎﺷﺪ ﻧﻪ ﺻﺎﺣﺐ ﻓﺒﺮﻳﻖ ﻫﺮ ﺭﻭﺯ‬

‫ﮐﻨﺰﻯ ﺍﻧﺪﻭﺧﺘﻪ ﻧﻤﺎﻳﺪ ﮐﻪ ﺑﻬﻴﭽﻮﺟﻪ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﻣﺜﻤﺮ ﺛﻤﺮ ﻧﻴﺴﺖ ) ﺯﻳﺮﺍ‬

‫ﺛﺮﻭﺕ ﺍﮔﺮ ﺑﻰ ﻧﻬﺎﻳﺖ ﺷﻮﺩ ﺷﺨﺺ ﺻﺎﺣﺐ ﺛﺮﻭﺕ ﺩﺭ ﺯﻳﺮ ﺣﻤﻞ ﺛﻘﻴﻞ ﺍﻓﺘﺪ‬ ‫ﻭ ﺩﺭ ﻏﺎﻳﺖ ﺯﺣﻤﺖ ﻭ ﻣﺤﻨﺖ ﺍﻓﺘﺪ ﻭ ﺍﺩﺍﺭﮤ ﺩﺍﺋﺮﮤ ﺛﺮﻭﺕ ﻣﻔﺮﻃﻪ ﺑﺴﻴﺎﺭ ﻣﺸﮑﻞ‬

‫ﺷﻮﺩ ﻭ ﻗﻮﺍﻯ ﻃﺒﻴﻌﻰ ﺍﻧﺴﺎﻥ ﻣﻀﻤﺤﻞ ﮔﺮﺩﺩ ( ﻭ ﻧﻪ ﻋﻤﻠﻪ ﻭ ﻓﻌﻠﻪ ﺍﺯ ﻧﻬﺎﻳﺖ‬

‫ﺑﺸﺪﺕ ﺍﺣﺘﻴﺎﺝ ﻣﺒﺘﻼ ﮔﺮﺩﻧﺪ‬ ‫ﺗﻌﺐ ﻭ‬ ‫ﻣﺸﻘﺖ ﺍﺯ ﭘﺎ ﺍﻓﺘﻨﺪ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﻋﻤﺮ ّ‬ ‫ّ‬ ‫ﭘﺲ ﻣﻌﻠﻮﻡ ﻭ ﻣﺴﻠّﻢ ﮔﺮﺩﻳﺪ ﮐﻪ ﺍﺧﺘﺼﺎﺹ ﺛﺮﻭﺕ ﻣﻔﺮﻃﻪ ﺑﻨﻔﻮﺱ ﻣﻌﺪﻭﺩﻩ‬

‫ﻣﺨﻞ‬ ‫ﺗﺎﻡ ﻧﻴﺰ‬ ‫ّ‬ ‫ﺑﺎ ﺍﺣﺘﻴﺎﺝ ﺟﻤﻬﻮﺭ ﻇﻠﻢ ﻭ ﺍﻋﺘﺴﺎﻑ ﺍﺳﺖ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﺴﺎﻭﺍﺕ ّ‬

‫ﺯﻧﺪﮔﺎﻧﻰ ﻭ ﺭﺍﺣﺖ ﻭ ﺍﻧﺘﻈﺎﻡ ﻭ ﺁﺳﺎﻳﺶ ﻧﻮﻉ ﺍﻧﺴﺎﻧﻰ ‪ .‬ﭘﺲ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ‬

‫ﺍﻋﺘﺪﺍﻝ ﺍﺯ ﻫﻤﻪ ﺑﻬﺘﺮ ﻭ ﺁﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻫﻞ ﺛﺮﻭﺕ ﺑﺎﻳﺪ ﺩﺭ ﺍﮐﺘﺴﺎﺏ ﻣﻨﺎﻓﻊ‬

‫ﺍﻋﺘﺪﺍﻝ ﺭﺍ ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﺮﺍﻋﺎﺕ ﻓﻘﺮﺍ ﻭ ﺍﻫﻞ ﺍﺣﺘﻴﺎﺝ ﺭﺍ ﻣﻨﻈﻮﺭ ﺩﺍﺭﻧﺪ‬ ‫ﻣﻘﺮﺭ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﻣﻨﺎﻓﻊ‬ ‫ﻭ ﺁﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﻋﻤﻠﻪ ﻭ ﻓﻌﻠﻪ ﺭﺍ ﺍﺟﺮﺗﻰ ﻳﻮﻣﻰ ﻣﻌﻠﻮﻡ ﻭ ّ‬

‫ﻋﻤﻮﻣﻴﮥ ﻓﺒﺮﻳﻖ ﻧﻴﺰ ﻧﺼﻴﺐ ﻭ ﺑﻬﺮﻩ ﺍﻯ ﻳﺎﺑﻨﺪ ‪ .‬ﻣﺨﺘﺼﺮ ﺍﻳﻨﺴﺖ ﺩﺭ ﺣﻘﻮﻕ ﻣﺸﺘﺮﮐﮥ‬ ‫ّ‬

‫ﻣﺎ ﺑﻴﻦ ﺻﺎﺣﺒﺎﻥ ﻓﺒﺮﻳﻖ ﻭ ﻋﻤﻮﻡ ﻋﻤﻠﻪ ﻭ ﻓﻌﻠﻪ ﺑﺎﻳﺪ ﻗﺎﻧﻮﻧﻰ ﮔﺬﺍﺷﺘﻪ ﺷﻮﺩ ﮐﻪ‬ ‫ﺳﺒﺐ ﻣﻨﺎﻓﻊ ﻣﻌﺘﺪﻟﮥ ﺻﺎﺣﺐ ﻓﺒﺮﻳﮏ ﮔﺮﺩﺩ ﻭ ﺍﺳﺒﺎﺏ ﻣﻌﻴﺸﺖ ﻻﺯﻣﮥ ﻓﻌﻠﻪ‬ ‫ﻭ ﺗﺄﻣﻴﻦ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻳﺸﺎﻥ ﺷﻮﺩ ﮐﻪ ﺍﮔﺮ ﻋﻤﻠﻪ ﻋﺎﺟﺰ ﻭ ﺳﻘﻂ ﻭ ﻳﺎ ﺧﻮﺩ ﭘﻴﺮ‬

‫ﺷﺪﺕ ﻓﻘﺮ‬ ‫ﻭ ﻧﺎﺗﻮﺍﻥ ﮔﺮﺩﻧﺪ ﻭ ﻳﺎ ﻓﻮﺕ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﻃﻔﺎﻝ ﺻﻐﻴﺮ ﮔﺬﺍﺷﺘﻨﺪ ﺍﺯ ّ‬ ‫ﺣﻖ ﻣﻌﻴﺸﺖ ﺍﺯ ﻭﺍﺭﺩﺍﺕ ﻧﻔﺲ ﻓﺒﺮﻳﻖ‬ ‫ﻣﻀﻤﺤﻞ ﻧﮕﺮﺩﻧﺪ ﺑﻠﮑﻪ ﺍﻧﺪﮎ ّ‬

‫ﺗﻤﺮﺩ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺑﻴﺶ ﺍﺯ ﺍﺳﺘﺤﻘﺎﻕ‬ ‫ﻏﻠﻮ ﻭ ّ‬ ‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﺎﻳﺪ ﻋﻤﻠﻪ ّ‬

‫ﻧﻄﻠﺒﻨﺪ ﻭ ﺍﻋﺘﺼﺎﺏ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺍﻃﺎﻋﺖ ﻭ ﺍﻧﻘﻴﺎﺩ ﮐﻨﻨﺪ ﻭ ﺍﺟﺮﺕ ﻓﺎﺣﺶ ﻧﺨﻮﺍﻫﻨﺪ‬

‫ﻣﺤﻘﻖ‬ ‫ﺣﻘﺎﻧﻴّﺖ ﺭﺳﻤﴼ‬ ‫ّ‬ ‫ﺑﻠﮑﻪ ﺣﻘﻮﻕ ﻣﻌﺘﺪﻟﮥ ﻣﺸﺘﺮﮐﮥ ﻃﺮﻓﻴﻦ ﺑﻘﺎﻧﻮﻥ ﻋﺪﻝ ﻭ ّ‬

‫ﻗﻮﮤ‬ ‫ﻭ ﻣﺴﻠّﻢ ﺷﻮﺩ ﻭ ﻫﺮ ﻃﺮﻑ ﺗﺠﺎﻭﺯ ﻧﻤﺎﻳﻨﺪ ﺑﻌﺪ ﺍﻟﻤﺤﺎﮐﻤﻪ ﻣﺤﮑﻮﻡ ﮔﺮﺩﻧﺪ ﻭ ّ‬ ‫ﺹ ‪٢٩‬‬ ‫ﻧﺎﻓﺬﻩ ﺟﺰﺍﻯ ﻗﻄﻌﻰ ﻣﺠﺮﻯ ﺩﺍﺭﻧﺪ ﺗﺎ ﺍﻣﻮﺭ ﺍﻧﺘﻈﺎﻡ ﻳﺎﺑﺪ ﻭ ﻣﺸﮑﻼﺕ ﺑﺮ ﻃﺮﻑ‬

‫ﮔﺮﺩﺩ ﻭ ﻣﺪﺍﺧﻠﮥ ﻗﻀﺎ ﻭ ﺣﮑﻮﻣﺖ ﺩﺭ ﻣﺸﮑﻼﺕ ﺣﺎﺻﻠﮥ ﺑﻴﻦ ﺍﺻﺤﺎﺏ ﻓﺒﺮﻳﻖ‬ ‫ﻋﺎﺩﻯ ﺑﻴﻦ ﻋﻤﻠﻪ ﻭ ﺻﺎﺣﺒﺎﻥ‬ ‫ﻭ ﻋﻤﻠﻪ ﻣﺪﺍﺧﻠﮥ ﻣﺸﺮﻭﻋﻪ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﻣﻌﺎﻣﻠﮥ ّ‬ ‫ﮐﺎﺭ ﺟﺰﺋﻰ ﻧﻴﺴﺖ ﮐﻪ ﺧﺼﻮﺻﻴّﺖ ﻭ ﺩﺧﻠﻰ ﺑﻌﻤﻮﻡ ﻧﺪﺍﺭﺩ ﻭ ﺣﮑﻮﻣﺖ ﺭﺍ‬

‫ﺣﻖ ﻣﺪﺍﺧﻠﻪ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﻣﺴﺌﻠﮥ ﻓﺒﺮﻳﻖ ﻭ ﻋﻤﻠﻪ ﻫﺮ ﭼﻨﺪ ﻣﺴﺌﻠﮥ ﺧﺼﻮﺻﻰ‬ ‫ّ‬

‫ﻣﻀﺮﺕ ﻋﻤﻮﻣﻰ ﺣﺎﺻﻞ ﮔﺮﺩﺩ‬ ‫ﺑﻨﻈﺮ ﺁﻳﺪ ﻭﻟﻰ ﺍﺯ ﻣﺸﮑﻼﺕ ﺣﺎﺻﻠﻪ ﺩﺭ ﻣﺎ ﺑﻴﻦ‬ ‫ّ‬

‫ﮐﻞ ﻣﺮﺗﺒﻂ‬ ‫ﺯﻳﺮﺍ ﺍﻣﻮﺭ ﺗﺠﺎﺭﺕ ﻭ ﺻﻨﻌﺖ ﻭ ﻓﻼﺣﺖ ﺑﻠﮑﻪ ﺍﺷﻐﺎﻝ ﻋﻤﻮﻣﻰ ﻣﻠّﺖ ّ‬ ‫ﻣﻀﺮﺕ ﺑﻌﻤﻮﻡ ﺭﺳﺪ‬ ‫ﺑﻴﮑﺪﻳﮕﺮ ﺍﺳﺖ ‪ .‬ﺍﮔﺮ ﺩﺭ ﻳﮑﻰ ﻓﺘﻮﺭﻯ ﺣﺎﺻﻞ ﺷﻮﺩ‬ ‫ّ‬

‫ﻣﻀﺮﺕ ﻋﻤﻮﻣﻰ‬ ‫ﻟﻬﺬﺍ ﻣﺸﮑﻼﺕ ﺣﺎﺻﻠﮥ ﺑﻴﻦ ﻋﻤﻠﻪ ﻭ ﺻﺎﺣﺒﺎﻥ ﻓﺒﺮﻳﻖ ﺳﺒﺐ‬ ‫ّ‬

‫ﺣﻖ ﻣﺪﺍﺧﻠﻪ ﺩﺍﺭﺩ ﻭ ﭼﻮﻥ ﺍﺧﺘﻼﻑ ﻣﺎ ﺑﻴﻦ ﺩﻭ‬ ‫ﮔﺮﺩﺩ ﻭ ﻗﻀﺎ ﻭ ﺣﮑﻮﻣﺖ ّ‬

‫ﻧﻔﺲ ﺩﺭ ﺣﻘﻮﻕ ﺟﺰﺋﻰ ﻭﺍﻗﻊ ﺷﻮﺩ ﺛﺎﻟﺜﻰ ﺑﺎﻳﺪ ﮐﻪ ﺩﻋﻮﺍ ﺭﺍ ﻓﺼﻞ ﻧﻤﺎﻳﺪ ﻭ ﺁﻥ‬

‫ﺣﮑﻮﻣﺘﺴﺖ ‪ .‬ﭘﺲ ﻣﺴﺌﻠﮥ ﺍﻋﺘﺼﺎﺏ ﮐﻪ ﺳﺒﺐ ﺍﺧﺘﻼﻝ ﻣﻤﻠﮑﺖ ﻭ ﮔﺎﻫﻰ‬ ‫ﺷﺪﺕ ﺍﻋﺘﺴﺎﻑ ﻋﻤﻠﻪ ﻭ ﻳﺎ ﮐﺜﺮﺕ ﻃﻤﻊ ﺻﺎﺣﺒﺎﻥ ﻓﺒﺮﻳﻖ ﺍﺳﺖ‬ ‫ﻣﻨﺒﻌﺚ ﺍﺯ ّ‬

‫ﭼﮕﻮﻧﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﻣﻬﻤﻞ ﻣﺎﻧﺪ ؟ ﺳﺒﺤﺎﻥ ﺍ‪ ‬ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﻧﻔﻮﺳﻰ ﺭﺍ ﺍﺯ ﺑﻨﻰ‬ ‫ﻧﻮﻉ ﺧﻮﻳﺶ ﮔﺮﺳﻨﻪ ﻭ ﺑﺮﻫﻨﻪ ﻭ ﺑﻰ ﺳﺮ ﻭ ﺳﺎﻣﺎﻥ ﺑﻴﻨﺪ ﭼﮕﻮﻧﻪ ﺩﺭ ﻗﺼﺮ ﻋﺎﻟﻰ‬

‫ﺧﻮﺩ ﺭﺍﺣﺖ ﻭ ﺁﺳﺎﻳﺶ ﮐﻨﺪ ﻭ ﮐﺴﺎﻧﻴﺮﺍ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺣﺘﻴﺎﺝ ﺑﻴﻨﺪ ﺑﺎ ﻭﺟﻮﺩ‬

‫ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﺍﺯ ﺛﺮﻭﺕ ﺧﻮﺩ ﻣﻤﻨﻮﻥ ﻭ ﺧﻮﺷﻨﻮﺩ ﮔﺮﺩﺩ ؟ ﺍﻳﻨﺴﺖ ﮐﻪ ﺷﺮﺍﺋﻊ‬

‫ﻣﻘﺮﺭ ﮐﻪ ﺍﻫﻞ ﺛﺮﻭﺕ ﻣﺤﺾ ﺍﻋﺎﺷﮥ ﻓﻘﺮﺍ ﻭ ﺩﺳﺘﮕﻴﺮﻯ ﺿﻌﻔﺎ‬ ‫ﻣﻘﻨﻦ ﻭ ّ‬ ‫ﺍﻟﻬﻴﻪ ّ‬ ‫ّ‬

‫ﻫﺮ ﺳﺎﻟﻰ ﻣﺒﻠﻐﻰ ﺍﺯ ﻣﺎﻝ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﻳﺪ ﺍﻧﻔﺎﻕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻳﻦ ﺍﺯ ﺍﺳﺎﺱ ﺷﺮﻳﻌﺖ‬

‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﻭ ﺑﺮ ﺟﻤﻴﻊ ﻓﺮﺽ ﻋﻴﻦ ﺍﺳﺖ‪ .‬ﻭ ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺑﺤﺴﺐ ﻇﺎﻫﺮ‬ ‫ّ‬ ‫ﺍﻧﺴﺎﻥ ﺍﺯ ﻃﺮﻑ ﺣﮑﻮﻣﺖ ﻣﺠﺒﻮﺭ ﻧﻴﺴﺖ ﻭ ﻣﺤﮑﻮﻡ ﻧﻪ ﺑﻠﮑﻪ‬

‫ﺑﺼﺮﺍﻓﺖ ﻃﺒﻊ ﻭ ﻃﻴﺐ ﺧﺎﻃﺮ ﺩﺭ ﻧﻬﺎﻳﺖ ﺭﻭﺡ ﻭ ﺭﻳﺤﺎﻥ ﺍﻧﻔﺎﻕ‬

‫ﺑﺮ ﻓﻘﺮﺍ ﻣﻴﻨﻤﺎﻳﺪ ﺑﺴﻴﺎﺭ ﻣﺤﺒﻮﺏ ﻭ ﻣﺮﻏﻮﺏ ﻭ ﺷﻴﺮﻳﻦ ﺍﺳﺖ‬ ‫ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻋﻤﺎﻝ ﻣﺒﺮﻭﺭﻩ ﮐﻪ ﺩﺭ ﮐﺘﺐ ﻭ ﺍﻟﻮﺍﺡ‬ ‫ﻭﺍﻟﺴﻼﻡ‬ ‫ﺍﻟﻬﻰ ﻣﺬﮐﻮﺭ ﺍﻳﻨﺴﺖ‬ ‫ّ‬ ‫ﺹ ‪‬‬ ‫‪ - ٧٩‬ﻋﻂ‬

‫ﺳﻮﻓﺴﻄﺎﺋﻴﻪ ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﻭﻫﺎﻡ ﺍﺳﺖ‬ ‫ﻃﺎﺋﻔﮥ‬ ‫ّ‬

‫ﺳﻮﻓﺴﻄﺎﺋﻴﻪ ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﻭﻫﺎﻣﺎﺕ ﺍﺳﺖ‬ ‫ﻃﺎﺋﻔﮥ‬ ‫ّ‬

‫ﻫﺮ ﻣﻮﺟﻮﺩ ﻭﻫﻢ ﻣﺤﺾ ﺍﺳﺖ ﺍﺑﺪﴽ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻳﻌﻨﻰ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩﺍﺕ‬

‫ﻣﺮﺋﻴﻪ ﺩﺭ ﺁﺏ ﻭ ﻣﺮﺁﺗﺴﺖ ﮐﻪ‬ ‫ﻣﺜﻞ ﺳﺮﺍﺏ ﻭ ﻳﺎ ﺧﻮﺩ ﻣﺜﻞ ﺻﻮﺭ ّ‬

‫ﺗﺤﻘﻘﻰ ﻧﺪﺍﺭﺩ ‪ .‬ﺍﻳﻦ ﺭﺃﻯ‬ ‫ﻧﻤﺎﻳﺶ ﻣﺤﺾ ﺍﺳﺖ ﺍﺑﺪﴽ ﺍﺻﻞ ﻭ ﺍﺳﺎﺳﻰ ﻭ‬ ‫ّ‬

‫ﺣﻖ ﺍﻭﻫﺎﻡ ﺍﺳﺖ‬ ‫ﺑﺎﻃﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩﺍﺕ ﻧﺴﺒﺖ ﺑﻮﺟﻮﺩ ّ‬

‫ﻣﺤﻘﻖ ﺍﺳﺖ ﻭ ﺛﺎﺑﺖ ﻗﺎﺑﻞ ﺍﻧﮑﺎﺭ‬ ‫ﺍﻣﺎ ﺩﺭ ﺭﺗﺒﮥ ﺍﻣﮑﺎﻥ ﻣﻮﺟﻮﺩﺍﺗﺮﺍ ﻭﺟﻮﺩ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺜﻼ ﻭﺟﻮﺩ ﺟﻤﺎﺩﻯ ﻧﺴﺒﺖ ﺑﻮﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ ﻋﺪﻡ ﺍﺳﺖ ﺯﻳﺮﺍ‬ ‫ﻧﻴﺴﺖ ‪.‬‬ ‫ً‬

‫ﺍﻧﺴﺎﻥ ﻭﻗﺘﻰ ﮐﻪ ﺑﻈﺎﻫﺮ ﻣﻌﺪﻭﻡ ﮔﺮﺩﺩ ﺟﺴﺪﺵ ﺟﻤﺎﺩ ﺷﻮﺩ ﻭﻟﻰ ﺟﻤﺎﺩ‬

‫ﺩﺭ ﻋﺎﻟﻢ ﺟﻤﺎﺩﻯ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﭘﺲ ﻭﺍﺿﺢ ﺷﺪ ﮐﻪ ﺗﺮﺍﺏ ﻧﺴﺒﺖ ﺑﻮﺟﻮﺩ‬ ‫ﺍﻣﺎ ﺩﺭ ﺭﺗﺒﮥ ﺟﻤﺎﺩﻯ ﺗﺮﺍﺏ‬ ‫ﺍﻧﺴﺎﻥ ﻣﻌﺪﻭﻡ ﺍﺳﺖ ﻭ ﻭﺟﻮﺩﺵ ﺍﻭﻫﺎﻡ ّ‬

‫ﺣﻖ ﺍﻭﻫﺎﻡ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻮﺟﻮﺩ ّ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ‪ .‬ﻭ ﺑﻬﻤﭽﻨﻴﻦ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩﺍﺕ ّ‬ ‫ﺹ ‪١١‬‬

‫ﻭ ﻋﺪﻡ ﻣﺤﺾ ﺍﺳﺖ ﻭ ﻋﺒﺎﺭﺕ ﺍﺯ ﻧﻤﺎﻳﺶ ﺍﺳﺖ ﻣﺜﻞ ﺻﻮﺭﻯ ﮐﻪ ﺩﺭ‬ ‫ﺁﻳﻨﻪ ﭘﻴﺪﺍ ﺷﻮﺩ ﻭﻟﻰ ﺁﻥ ﺻﻮﺭﻯ ﮐﻪ ﺩﺭ ﺁﺋﻴﻨﻪ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﻫﺮ ﭼﻨﺪ ﺍﻭﻫﺎﻡ‬

‫ﺍﻣﺎ ﺍﺻﻞ ﻭ ﺣﻘﻴﻘﺖ ﺁﻥ ﺻﻮﺭ ﻣﻮﻫﻮﻣﻪ ﺷﺨﺺ ﻋﺎﮐﺲ ﺍﺳﺖ ﮐﻪ‬ ‫ﺍﺳﺖ ّ‬

‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻌﺎﮐﺲ‬ ‫ﺻﻮﺭﺗﺶ ﺩﺭ ﺍﻳﻦ ﺁﺋﻴﻨﻪ ﻇﺎﻫﺮ ﺷﺪ ﻣﺨﺘﺼﺮ ﺍﻳﻨﺴﺖ ﮐﻪ ﻋﮑﺲ ّ‬

‫ﺣﻖ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻮﺟﻮﺩ ّ‬ ‫ﻭﻫﻢ ﺍﺳﺖ ‪ .‬ﭘﺲ ﻭﺍﺿﺢ ﺷﺪ ﮐﻪ ﻫﺮ ﭼﻨﺪ ﻣﻮﺟﻮﺩﺍﺕ ّ‬

‫ﻣﺮﺋﻴﻪ ﺩﺭ ﻣﺮﺁﺗﻨﺪ ﻭﻟﻰ‬ ‫ﻭﺟﻮﺩﻯ ﻧﺪﺍﺭﻧﺪ ﺑﻠﮑﻪ ﻣﺎﻧﻨﺪ ﺳﺮﺍﺏ ﻭ ﺻﻮﺭ ّ‬

‫ﺣﻖ ﻭ ﻣﻨﮑﺮﺍﻥ ﺭﺍ‬ ‫ﺩﺭ ﺭﺗﺒﮥ ﺧﻮﺩ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ ﻏﺎﻓﻼﻥ ﺍﺯ ّ‬

‫ﺍﻣﺎ‬ ‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﺮﺩﻩ ﻣﻴﮕﻔﺘﻨﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺑﻈﺎﻫﺮ ﺯﻧﺪﻩ ﺑﻮﺩﻧﺪ ّ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺎﻫﻞ ﺍﻳﻤﺎﻥ ﻣﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﮐﻮﺭ ﻭ ﮐﺮ ﻭ ﻻﻝ ﺑﻮﺩﻧﺪ ﺍﻳﻨﺴﺖ‬ ‫ّ‬

‫ﻣﻘﺼﺪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻣﺮﺩﻩ ﻫﺎ ﺭﺍ ﺑﮕﺬﺍﺭ ﻣﺮﺩﻩﻫﺎ ﺩﻓﻦ ﻧﻤﺎﻳﻨﺪ‪‬‬ ‫‪ - ٨٠‬ﻑ‬ ‫ﺍﻗﺴﺎﻡ ﻗﺪﻳﻢ ﻭ ﺣﺎﺩﺙ‬ ‫ﺳﺆﺍﻝ‬

‫ﻗﺪﻳﻢ ﻭ ﺣﺎﺩﺙ ﭼﻨﺪ ﻗﺴﻢ ﺍﺳﺖ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺑﻌﻀﻰ ﺍﺯ ﺣﮑﻤﺎ ﻭ ﻓﻼﺳﻔﻪ ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﻗﺪﻳﻢ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﻗﺪﻳﻢ‬ ‫ﺫﺍﺗﻰ ﻭ ﻗﺪﻳﻢ ﺯﻣﺎﻧﻰ ﺣﺪﻭﺙ ﻫﻢ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﺣﺪﻭﺙ ﺫﺍﺗﻰ ﻭ‬ ‫ﺑﻌﻠﺖ ﻧﻪ ﺣﺪﻭﺙ‬ ‫ﺣﺪﻭﺙ ﺯﻣﺎﻧﻰ ‪ .‬ﻗﺪﻳﻢ ﺫﺍﺗﻰ ﻭﺟﻮﺩﻯ ﮐﻪ ﻣﺴﺒﻮﻕ ّ‬

‫ﺍﻭﻝ ﺍﺳﺖ ﺣﺪﻭﺙ ﺯﻣﺎﻧﻰ‬ ‫ﺫﺍﺗﻰ ﻭﺟﻮﺩ ﻣﺴﺒﻮﻕ ّ‬ ‫ﺑﻌﻠﺖ ‪ .‬ﻗﺪﻳﻢ ﺯﻣﺎﻧﻰ ﻻ ّ‬ ‫ﺍﻭﻝ ﻭ ﺁﺧﺮ ﺩﺍﺭﺩ ‪ .‬ﺯﻳﺮﺍ ﻫﺮ ﺷﻴﺌﻰ ﺍﺯ ﺍﺷﻴﺎ ﻭﺟﻮﺩﺵ ﻣﻨﻮﻁ ﺑﭽﻬﺎﺭ‬ ‫ّ‬

‫ﻋﻠﺖ ﻏﺎﺋﻰ ‪.‬‬ ‫ﻋﻠﺖ ﺻﻮﺭﻯ ﻭ ّ‬ ‫ﻣﺎﺩﻯ ﻭ ّ‬ ‫ﻋﻠﺖ ﻓﺎﻋﻠﻰ ﻭ ّ‬ ‫ﻋﻠﺖ ﺍﺳﺖ ّ‬ ‫ّ‬ ‫ﻋﻠﺖ ّ‬

‫ﻣﺎﺩﻩ ﺍﻯ ﺩﺍﺭﺩ ﮐﻪ ﭼﻮﺏ‬ ‫ً‬ ‫ﻧﺠﺎﺭ ﺍﺳﺖ ّ‬ ‫ﻣﺜﻼ ﺍﻳﻦ ﺗﺨﺖ ﺻﺎﻧﻌﻰ ﺩﺍﺭﺩ ﻭ ﺁﻥ ّ‬ ‫ﻋﻠﺖ ﻏﺎﺋﻰ ﺁﻥ ﺟﻠﻮﺱ ﺑﺮ‬ ‫ﺍﺳﺖ ﻭ ﺻﻮﺭﺗﻰ ﺩﺍﺭﺩ ﮐﻪ ﺗﺨﺖ ﺍﺳﺖ ﻭ ّ‬

‫ﺑﻌﻠﺖ ﺍﺳﺖ‬ ‫ﺁﻧﺴﺖ ﭘﺲ ﺍﻳﻦ ﺗﺨﺖ ﺣﺎﺩﺙ ﺫﺍﺗﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺴﺒﻮﻕ ّ‬

‫ﺹ ‪‬‬ ‫ﺑﻌﻠﺖ ﺍﻳﻨﺮﺍ ﺣﺎﺩﺙ ﺫﺍﺗﻰ ﻭ ﺣﺎﺩﺙ ﺣﻘﻴﻘﻰ ﮔﻮﻳﻨﺪ ‪.‬‬ ‫ﻭ ﻭﺟﻮﺩﺵ ﻣﺸﺮﻭﻁ ّ‬

‫ﭘﺲ ﺍﻳﻦ ﻋﺎﻟﻢ ﮐﻮﻥ ﻧﺴﺒﺖ ﺑﺼﺎﻧﻊ ﺣﺎﺩﺙ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺟﺴﻢ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺮﻭﺡ ﺣﺎﺩﺙ‬ ‫ّ‬ ‫ﻣﺴﺘﻤﺪ ﺍﺯ ﺭﻭﺡ ﺍﺳﺖ ﻭ ﻗﺎﺋﻢ ﺑﺮﻭﺡ ﭘﺲ ﺟﺴﻢ ّ‬

‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺠﺴﻢ ﻗﺪﻳﻢ ﺫﺍﺗﻴﺴﺖ ‪.‬‬ ‫ﺫﺍﺗﻴﺴﺖ ﻭ ﺭﻭﺡ ﻣﺴﺘﻐﻨﻰ ﺍﺯ ﺟﺴﻢ ﻭ ّ‬ ‫ﻫﺮ ﭼﻨﺪ ﺷﻌﺎﻉ ﻫﻤﻴﺸﻪ ﻣﻼﺯﻡ ﺁﻓﺘﺎﺏ ﻭ ﻟﮑﻦ ﺁﻓﺘﺎﺏ ﻗﺪﻳﻢ ﻭ ﺷﻌﺎﻉ‬

‫ﺍﻣﺎ ﻭﺟﻮﺩ ﺁﻓﺘﺎﺏ‬ ‫ﺣﺎﺩﺙ ﺯﻳﺮﺍ ﻭﺟﻮﺩ ﺷﻌﺎﻉ ﻣﻨﻮﻁ ﺑﻮﺟﻮﺩ ﺁﻓﺘﺎﺏ ّ‬

‫ﻣﻨﻮﻁ ﺑﺸﻌﺎﻉ ﻧﻪ ﺁﻥ ﻓﺎﺋﺾ ﺍﺳﺖ ﻭﺍﻳﻦ ﻓﻴﺾ ‪ .‬ﻭ ﻣﺴﺄﻟﮥ ﺛﺎﻧﻰ ﺁﻧﮑﻪ‬ ‫ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﻫﺮ ﺩﻭ ﺍﺿﺎﻓﻴﺴﺖ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﻓﻼﻥ ﺷﻰء ﺍﺯ‬

‫ﺑﺎﻟﻨﺴﺒﻪ‬ ‫ﻋﺪﻡ ﻭﺟﻮﺩ ﻳﺎﻓﺖ ﻣﻘﺼﻮﺩ ﻋﺪﻡ ﻣﺤﺾ ﻧﻴﺴﺖ ﻳﻌﻨﻰ ﺣﺎﻝ ﻗﺪﻳﻢ ّ‬

‫ﺑﺤﺎﻝ ﺣﺎﺿﺮ ﻋﺪﻡ ﺑﻮﺩ ﭼﻪ ﮐﻪ ﻋﺪﻡ ﻣﺤﺾ ﻭﺟﻮﺩ ﻧﻴﺎﺑﺪ ﺯﻳﺮﺍ ﺍﺳﺘﻌﺪﺍﺩ‬

‫ﺍﻣﺎ ﻭﺟﻮﺩ ﺟﻤﺎﺩ‬ ‫ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺍﻧﺴﺎﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺟﻤﺎﺩ ﻧﻴﺰ ﻣﻮﺟﻮﺩ ‪ّ .‬‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻮﺟﻮﺩ ﺍﻧﺴﺎﻥ ﻋﺪﻡ ﺍﺳﺖ ﺯﻳﺮﺍ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﻣﻌﺪﻭﻡ‬ ‫ّ‬

‫ﮔﺮﺩﺩ ﺧﺎﮎ ﻭ ﺟﻤﺎﺩ ﺷﻮﺩ ﻭ ﭼﻮﻥ ﺧﺎﮎ ﺑﻌﺎﻟﻢ ﺍﻧﺴﺎﻥ ﺁﻳﺪ ﻭ ﺁﻥ ﺟﺴﻢ‬

‫ﻣﺮﺩﻩ ﺯﻧﺪﻩ ﺷﻮﺩ ﺍﻧﺴﺎﻥ ﻣﻮﺟﻮﺩ ﮔﺮﺩﺩ ﻫﺮ ﭼﻨﺪ ﺧﺎﮎ ﻳﻌﻨﻰ ﺟﻤﺎﺩ ﺩﺭ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺎﻧﺴﺎﻥ ﻋﺪﻡ ﺍﺳﺖ ﻣﻘﺼﺪ ﻫﺮ ﺩﻭ‬ ‫ﺍﻣﺎ ّ‬ ‫ﻣﻘﺎﻡ ﺧﻮﺩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ّ‬

‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺎﻧﺴﺎﻥ ﻋﺪﻡ ﻭ‬ ‫ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻟﮑﻦ ﻫﺴﺘﻰ ﺧﺎﮎ ﻭ ﺟﻤﺎﺩ ّ‬

‫ﻧﻴﺴﺘﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﻣﻌﺪﻭﻡ ﺷﻮﺩ ﺧﺎﮎ ﮔﺮﺩﺩ ﻭ ﺟﻤﺎﺩ ﺷﻮﺩ ‪.‬‬

‫ﺣﻖ ﻣﻌﺪﻭﻡ ﻭ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﻮﺟﻮﺩ ّ‬ ‫ﭘﺲ ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﻫﺮ ﭼﻨﺪ ﻣﻮﺟﻮﺩ ﻭﻟﻰ ّ‬

‫ﻧﺎﺑﻮﺩ ﺍﻧﺴﺎﻥ ﻭ ﺧﺎﮎ ﻫﺮ ﺩﻭ ﻣﻮﺟﻮﺩ ﻟﮑﻦ ﻭﺟﻮﺩ ﺟﻤﺎﺩﻯ ﮐﺠﺎ ﻭ ﻭﺟﻮﺩ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ ﺑﺎﻳﻦ ﻋﺪﻡ ﺍﺳﺖ ﻫﻤﻴﻦ ﻃﻮﺭ ﻭﺟﻮﺩ ﺧﻠﻖ‬ ‫ﺍﻧﺴﺎﻧﻰ ﮐﺠﺎ ﺁﻥ ّ‬

‫ﺣﻖ ﻋﺪﻡ ﺍﺳﺖ ‪ .‬ﭘﺲ ﻫﺮ ﭼﻨﺪ ﻋﺎﻟﻢ ﮐﻮﻥ ﻫﺴﺘﻰ ﺩﺍﺭﺩ‬ ‫ﻧﺴﺒﺖ ﺑﻮﺟﻮﺩ ّ‬

‫ﺑﺤﻖ ﻋﺪﻡ ﺍﺳﺖ ‪ .‬ﺍﺯ ﺍﻳﻦ ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﮔﺸﺖ ﮐﻪ ﮐﺎﺋﻨﺎﺕ‬ ‫ﻭﻟﻰ ﻧﺴﺒﺖ‬ ‫ّ‬ ‫ﺍﻭﻟﻴﺖ‬ ‫ﺑﺎﻟﻨﺴﺒﻪ‬ ‫ﺑﺤﻖ ﻭ ﮐﻠﻤﺔ ﺍ‪ ‬ﻣﻌﺪﻭﻣﻨﺪ ﺍﻳﻨﺴﺖ ّ ّ‬ ‫ّ‬ ‫ﺑﺎ ﻭﺟﻮﺩ ﻭﺟﻮﺩ ّ‬

‫ﺁﺧﺮﻳﺖ ﮐﻠﻤﺔ ﺍ‪ ‬ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻣﻨﻢ ﺍﻟﻒ ﻭ ﻳﺎ ﺯﻳﺮﺍ ﻣﺒﺪﺃ ﻓﻴﺾ ﺍﺳﺖ‬ ‫ﻭ‬ ‫ّ‬

‫ﺣﻖ ﺧﻠﻖ ﺩﺍﺷﺘﻪ ﻭ ﻫﻤﻴﺸﻪ ﺍﺯ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺷﻌﺎﻉ‬ ‫ﻭ ﻣﻨﺘﻬﻰ ﻭ ﻫﻤﻴﺸﻪ ّ‬ ‫ﺹ ‪٢١٣‬‬ ‫ﻻﻣﻊ ﺳﺎﻃﻊ ﺯﻳﺮﺍ ﺁﻓﺘﺎﺏ ﺑﻰ ﻧﻮﺭ ﻇﻠﻤﺖ ﺩﻳﺠﻮﺭ ﺍﺳﺖ ﻭ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ‬

‫ﻬﻴﻪ ﻣﻘﺘﻀﻰ ﻭﺟﻮﺩ ﮐﺎﺋﻨﺎﺕ ﺍﺳﺖ ﻭ ﺩﺭ ﻓﻴﺾ ﻗﺪﻳﻢ ﺗﻌﻄﻴﻞ ﺟﺎﻳﺰ ﻧﻪ‬ ‫ﺍﻟ ّ‬ ‫ﻬﻴﻪ ﺍﺳﺖ ‪.‬‬ ‫ﺯﻳﺮﺍ ﻣﻨﺎﻓﻰ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬ ‫‪ - ٨١‬ﻓﺎ‬ ‫ﻣﺴﺄﻟﮥ ﺗﻨﺎﺳﺦ‬ ‫ﺳﺆﺍﻝ‬

‫ﻣﺴﺄﻟﮥ ﺗﻨﺎﺳﺦ ﮐﻪ ﻣﻌﺘﻘﺪ ﺑﻌﻀﻰ ﻣﻠﻞ ﺍﺳﺖ ﭼﺴﺎﻥ ﺍﺳﺖ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﻣﺎ ﺭﺍ ﻣﻘﺼﺪ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﺗﻮﻫﻴﻦ ﻋﻘﺎﻳﺪ ﻣﻠﻞ‬

‫ﺗﻌﺮﺽ‬ ‫ﺩﻳﮕﺮ ﻧﻴﺴﺖ‬ ‫ﻣﺠﺮﺩ ﺑﻴﺎﻥ ﻭﺍﻗﻌﺴﺖ ﻭ ﺑﺲ ﻭ ّﺍﻻ ﺑﻮﺟﺪﺍﻥ ﻧﻔﺴﻰ ّ‬ ‫ّ‬

‫ﻧﻨﻤﺎﺋﻴﻢ ﻭ ﺍﻋﺘﺮﺍﺽ ﺭﻭﺍ ﻧﺪﺍﺭﻳﻢ ‪ .‬ﭘﺲ ﺑﺪﺍﻥ ﺗﻨﺎﺳﺨﻴﺎﻥ ﺑﺮ ﺩﻭ ﻗﺴﻤﻨﺪ ﻗﺴﻤﻰ‬ ‫ﻣﻌﺘﻘﺪ ﺑﻌﻘﺎﺏ ﻭ ﺛﻮﺍﺏ ﻣﻌﻨﻮﻯ ﺩﺭ ﻋﺎﻟﻢ ﺍﺧﺮﻭﻯ ﻧﻴﺴﺘﻨﺪ ﻟﻬﺬﺍ ﺑﺮﺁﻧﻨﺪ‬

‫ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺘﻨﺎﺳﺦ ﻭ ﺭﺟﻮﻉ ﺑﺎﻳﻦ ﻋﺎﻟﻢ ﻣﺠﺎﺯﺍﺕ ﻭ ﻣﮑﺎﻓﺎﺕ ﺑﻴﻨﺪ ﻭ ﻧﻌﻴﻢ‬ ‫ﻭ ﺟﺤﻴﻢ ﺭﺍ ﺣﺼﺮ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺩﺍﻧﻨﺪ ﻭ ﺑﺠﻬﺎﻥ ﺩﻳﮕﺮ ﻗﺎﺋﻞ ﻧﻴﺴﺘﻨﺪ ‪ .‬ﻭ ﺍﻳﻦ‬ ‫ﻓﺮﻗﻪ ﺍﻳﻀﴼ ﺑﺮ ﺩﻭ ﻗﺴﻤﻨﺪ ﺑﻌﻀﻰ ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﮔﺎﻫﻰ ﺩﺭ ﺭﺟﻮﻉ‬

‫ﺑﺎﻳﻦ ﻋﺎﻟﻢ ﺑﺼﻮﺭﺕ ﺣﻴﻮﺍﻥ ﺩﺭﺁﻳﺪ ﺗﺎ ﻣﺠﺎﺯﺍﺕ ﺷﺪﻳﺪﻩ ﺑﻴﻨﺪ ﻭ ﺑﻌﺪ ﺍﺯ‬

‫ﺣﻤﻞ ﻋﺬﺍﺏ ﺍﻟﻴﻢ ﺍﺯ ﻋﺎﻟﻢ ﺣﻴﻮﺍﻥ ﺩﻭﺑﺎﺭﻩ ﺑﻌﺎﻟﻢ ﺍﻧﺴﺎﻥ ﺁﻳﺪ ﻭ ﺍﻳﻦ ﺭﺍ‬ ‫ﺗﻮﺍﺳﺦ ﻧﺎﻣﻨﺪ ﻭ ﻗﺴﻢ ﺩﻳﮕﺮ ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﺍﺯ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻥ ﺑﻌﺎﻟﻢ ﺍﻧﺴﺎﻥ‬

‫ﺍﻭﻝ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ ﻭ‬ ‫ﺭﺟﻮﻉ ﮐﻨﺪ ﻭ ﺩﺭ ﺭﺟﻮﻉ ﺛﻮﺍﺏ ﻭ ﺟﺰﺍﻯ ﺯﻧﺪﮔﺎﻧﻰ ّ‬

‫ﺍﻳﻨﺮﺍ ﺗﻨﺎﺳﺦ ﮔﻮﻳﻨﺪ ﻭ ﻫﺮ ﺩﻭ ﻓﺮﻗﻪ ﺑﺠﻬﺎﻧﻰ ﻏﻴﺮ ﺍﻳﻦ ﺟﻬﺎﻥ ﻗﺎﺋﻞ ﻧﻴﺴﺘﻨﺪ ‪.‬‬

‫ﻭ ﻓﺮﻗﮥ ﺩﻳﮕﺮ ﺍﺯ ﺍﻫﻞ ﺗﻨﺎﺳﺦ ﺑﻌﺎﻟﻢ ﺍﺧﺮﻭﻯ ﻗﺎﺋﻞ ﻭ ﺗﻨﺎﺳﺦ ﺭﺍ ﻭﺍﺳﻄﮥ‬

‫ﺗﮑﺎﻣﻞ ﺷﻤﺮﻧﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺬﻫﺎﺏ ﻭ ﺍﻳﺎﺏ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺑﺘﺪﺭﻳﺞ ﮐﺴﺐ‬

‫ﻣﺎﺩﻩ ﻭ‬ ‫ﮐﻤﺎﻻﺕ ﻧﻤﺎﻳﺪ ﺗﺎ ﺁﻧﮑﻪ ﺑﻤﺮﮐﺰ ﮐﻤﺎﻝ ﺭﺳﺪ ﻳﻌﻨﻰ ﻧﻔﻮﺱ ﺗﺮﮐﻴﺐ ﺍﺯ ّ‬

‫ﻣﮑﺮﺭ‬ ‫ﺍﻭﻝ ﻧﺎﻗﺺ ﺍﺳﺖ ﻭ ﭼﻮﻥ‬ ‫ّ‬ ‫ﻣﺎﺩﻩ ﺩﺭ ﺑﺪﺍﻳﺖ ﻳﻌﻨﻰ ﺩﻭﺭ ّ‬ ‫ﻗﻮﺗﻨﺪ ّ‬ ‫ّ‬ ‫ﺹ ‪٢١٤‬‬

‫ﺗﺮﻗﻰ ﻧﻤﺎﻳﺪ ﻭ ﺻﻔﺎ ﻭ ﻟﻄﺎﻓﺖ ﺣﺎﺻﻞ ﮐﻨﺪ ﺗﺎ ﻣﺎﻧﻨﺪ‬ ‫ﻣﺎﺩﻩ ّ‬ ‫ﺑﺎﻳﻦ ﻋﺎﻟﻢ ﺁﻳﺪ ّ‬ ‫ﻭﻗﻮﺕ ﮐﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﺭﻭﺡ ﺍﺳﺖ ﺑﺠﻤﻴﻊ ﮐﻤﺎﻻﺕ‬ ‫ﺁﺋﻴﻨﻪ ّ‬ ‫ﺷﻔﺎﻑ ﮔﺮﺩﺩ ّ‬

‫ﺗﺤﻘﻖ ﻳﺎﺑﺪ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻣﺴﺄﻟﮥ ﺍﻫﻞ ﺗﻨﺎﺳﺦ ﻭ ﺗﻮﺍﺳﺦ ﻣﺨﺘﺼﺮﴽ ﺑﻴﺎﻥ‬ ‫ﺩﺭ ﺁﻥ‬ ‫ّ‬

‫ﺷﺪ ﺍﮔﺮ ﺑﺘﻔﺼﻴﻞ ﭘﺮﺩﺍﺯﻳﻢ ﺍﻭﻗﺎﺕ ﺗﻌﻄﻴﻞ ﺷﻮﺩ ﻫﻤﻴﻦ ﻣﺠﻤﻞ ﮐﻔﺎﻳﺖ‬ ‫ﺗﺼﻮﺭ ﻭ‬ ‫ﻣﺠﺮﺩ‬ ‫ﻋﻘﻠﻴﻪ ﺑﺮ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﻧﺪﺍﺭﻧﺪ‬ ‫ﺍﺳﺖ ﻭ ﺩﻻﺋﻞ ﻭ ﺑﺮﺍﻫﻴﻦ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺳﺘﻨﺒﺎﻁ ﺍﺯ ﻗﺮﺍﺋﻦ ﺍﺳﺖ ﻧﻪ ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ‪ .‬ﺑﺎﻳﺪ ﺍﺯ ﻣﻌﺘﻘﺪﺍﻥ ﺗﻨﺎﺳﺦ‬

‫ﺗﺼﻮﺭ ﻭ ﻭﺟﺪﺍﻥ ﻭﻟﻰ ﺷﻤﺎ ﺍﺯ ﻣﻦ ﺩﻻﺋﻞ‬ ‫ﺑﺮﻫﺎﻥ ﻃﻠﺒﻴﺪ ﻧﻪ ﻗﺮﺍﺋﻦ ﻭ‬ ‫ّ‬

‫ﺍﻭﻝ‬ ‫ﻭ ﺑﺮﺍﻫﻴﻦ ﺍﻣﺘﻨﺎﻉ ﺗﻨﺎﺳﺦ ﻣﻴﺠﻮﺋﻴﺪ ﻟﻬﺬﺍ ﺑﻴﺎﻥ ﺍﻣﺘﻨﺎﻉ ﺑﺎﻳﺪ ﻧﻤﻮﺩ ‪ّ .‬‬ ‫ﺑﺮﻫﺎﻥ ﺍﻣﺘﻨﺎﻉ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻇﺎﻫﺮ ﻋﻨﻮﺍﻥ ﺑﺎﻃﻦ ﺍﺳﺖ ﻭ ﻣﻠﮏ‬

‫ﺁﺋﻴﻨﮥ ﻣﻠﮑﻮﺕ ﻭ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﻣﻄﺎﺑﻖ ﻋﺎﻟﻢ ﺭﻭﺣﺎﻧﻰ ‪ .‬ﭘﺲ ﺩﺭ ﻋﺎﻟﻢ ﻣﺤﺴﻮﺱ‬

‫ﺗﮑﺮﺭ ﻧﻴﺎﺑﺪ ﭼﻪ ﮐﻪ ﻫﻴﭻ ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﺑﺪﻳﮕﺮﻯ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﮐﻪ ّ‬ ‫ﺗﺠﻠﻰ ّ‬ ‫ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻮﺟﻮﻩ ﻣﺸﺎﺑﻪ ﻭ ﻣﻤﺎﺛﻞ ﻧﻪ ﺁﻳﺖ ﺗﻮﺣﻴﺪ ﺩﺭ ﺟﻤﻴﻊ ﺍﺷﻴﺎ‬

‫ﻣﻤﻠﻮ ﺍﺯ ﺩﺍﻧﻪ ﮔﺮﺩﺩ ﺩﻭ ﺩﺍﻧﻪ ﺭﺍ ﻣﻦ‬ ‫ﻣﻮﺟﻮﺩ ﻭ ﭘﺪﻳﺪ ﺍﮔﺮ ﺧﺰﺍﺋﻦ ﻭﺟﻮﺩ‬ ‫ّ‬

‫ﻻﺑﺪ ﻓﺮﻕ‬ ‫ﺟﻤﻴﻊ ﺍﻟﻮﺟﻮﻩ ﻣﺸﺎﺑﻪ ﻭ ﻣﻄﺎﺑﻖ ﻭ ﻣﻤﺎﺛﻞ ﺑﺪﻭﻥ ﺍﻣﺘﻴﺎﺯ ﻧﻴﺎﺑﻰ‬ ‫ّ‬

‫ﻭ ﺗﻤﺎﻳﺰﻯ ﺩﺭ ﻣﻴﺎﻥ ‪ .‬ﭼﻮﻥ ﺑﺮﻫﺎﻥ ﺗﻮﺣﻴﺪ ﺩﺭ ﺟﻤﻴﻊ ﺍﺷﻴﺎ ﻣﻮﺟﻮﺩ ﻭ‬

‫ﺗﮑﺮﺭ‬ ‫ﻭﺣﺪﺍﻧﻴﺖ ﻭ‬ ‫ﺣﻖ ﺩﺭ ﺣﻘﺎﺋﻖ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﻣﺸﻬﻮﺩ ﭘﺲ ّ‬ ‫ﻓﺮﺩﺍﻧﻴﺖ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﮑﺮﺭ ﻇﻬﻮﺭ ﺭﻭﺡ ﻭﺍﺣﺪ‬ ‫ّ‬ ‫ﺗﺠﻠﻰ ﻭﺍﺣﺪ ﻣﻤﺘﻨﻊ ﻭ ﻣﺤﺎﻝ ﻟﻬﺬﺍ ﺗﻨﺎﺳﺦ ﮐﻪ ّ‬

‫ﺗﺠﻠﻰ ﻭﺍﺣﺪ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﺴﺘﺤﻴﻞ‬ ‫ﺑﻤﺎﻫﻴﺖ ﻭ ﺷﺆﻭﻥ ﺳﺎﺑﻖ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ّ‬ ‫ّ‬

‫ﺑﺘﺠﻠﻰ‬ ‫ﺗﮑﺮﺭ‬ ‫ﻭ ﻏﻴﺮ ﻣﻤﮑﻦ ‪ .‬ﻭ ﭼﻮﻥ ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬ ‫ﻧﺎﺳﻮﺗﻴﻪ ّ‬ ‫ّ‬ ‫ﺗﮑﺮﺭ ﺩﺭ ﻣﻘﺎﻣﻰ‬ ‫ﻭﺍﺣﺪ ﻣﺤﺎﻝ ﻭ ﻣﻤﺘﻨﻊ ﭘﺲ ﺍﺯ ﺑﺮﺍﻯ ﮐﺎﺋﻨﺎﺕ‬ ‫ﻣﻠﮑﻮﺗﻴﻪ ﻧﻴﺰ ّ‬ ‫ّ‬ ‫ﺍﺯ ﻣﻘﺎﻣﺎﺕ ﭼﻪ ﺩﺭ ﻗﻮﺱ ﻧﺰﻭﻝ ﻭ ﭼﻪ ﺩﺭ ﻗﻮﺱ ﺻﻌﻮﺩ ﻣﻤﺘﻨﻊ ﻭ‬

‫ﻧﺎﺳﻮﺗﻴﻪ ﻣﻦ‬ ‫ﻣﺴﺘﺤﻴﻞ ﺯﻳﺮﺍ ﻧﺎﺳﻮﺕ ﻣﻄﺎﺑﻖ ﻣﻠﮑﻮﺗﺴﺖ ‪ .‬ﻭﻟﻰ ﺩﺭ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬

‫ﺍﻟﻨﻮﻉ ﻋﻮﺩ ﻭ ﺭﺟﻮﻉ ﻭﺍﺿﺢ ﻳﻌﻨﻰ ﺍﺷﺠﺎﺭﻯ ﮐﻪ ﺩﺭ ﺳﻨﻴﻦ ﺳﺎﺑﻖ‬ ‫ﺣﻴﺚ ّ‬

‫ﺑﺮﮒ ﻭ ﺷﮑﻮﻓﻪ ﻭ ﺛﻤﺮ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺩﺭ ﺳﻨﮥ ﻻﺣﻖ ﻧﻴﺰ ﺑﻌﻴﻨﻪ ﻫﻤﺎﻥ ﺍﻭﺭﺍﻕ‬

‫ﺗﮑﺮﺭ ﻧﻮﻉ ﮔﻮﻳﻨﺪ ﻭ ﺍﮔﺮ ﮐﺴﻰ‬ ‫ﻭ ﺍﺯﻫﺎﺭ ﻭ ﺍﺛﻤﺎﺭ ﺑﺒﺎﺭ ﺁﻭﺭﺩﻧﺪ ﺍﻳﻦ ﺭﺍ ّ‬ ‫ﺹ ‪٢١٥‬‬ ‫ﺍﻋﺘﺮﺍﺽ ﻧﻤﺎﻳﺪ ﮐﻪ ﺁﻥ ﻭﺭﻕ ﻭ ﺷﮑﻮﻓﻪ ﻭ ﺛﻤﺮ ﻣﺘﻼﺷﻰ ﺷﺪ ﻭ ﺍﺯ ﻋﺎﻟﻢ‬

‫ﺗﻨﺰﻝ ﻧﻤﻮﺩ ﺩﻭﺑﺎﺭﻩ ﺍﺯ ﻋﺎﻟﻢ ﺟﻤﺎﺩ ﺑﻌﺎﻟﻢ ﻧﺒﺎﺕ ﺁﻣﺪ‬ ‫ﻧﺒﺎﺕ ﺑﻌﺎﻟﻢ ﺟﻤﺎﺩ ّ‬

‫ﺗﮑﺮﺭ ﻳﺎﻓﺖ ﺟﻮﺍﺏ ﺍﻳﻨﺴﺖ ﮐﻪ ﺷﮑﻮﻓﻪ ﻭ ﺑﺮﮒ ﻭ ﺛﻤﺮ ﭘﺎﺭﺳﺎﻝ‬ ‫ﭘﺲ ّ‬

‫ﻣﺮﮐﺒﻪ ﺗﺤﻠﻴﻞ ﮔﺸﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﻓﻀﺎ ﺗﻔﺮﻳﻖ‬ ‫ﻣﺘﻼﺷﻰ ﺷﺪ ﻭ ﺁﻥ ﻋﻨﺎﺻﺮ ّ‬

‫ﻣﺮﮐﺒﮥ ﺑﺮﮒ ﻭ ﺛﻤﺮ ﭘﺎﺭﺳﺎﻝ ﺑﻌﻴﻨﻬﺎ ﺑﻌﺪ ﺍﺯ ﺗﺤﻠﻴﻞ ﺩﻭﺑﺎﺭﻩ‬ ‫ﺷﺪ ﺁﻥ ﺍﺟﺰﺍء ّ‬

‫ﻧﻮﻋﻴﺖ‬ ‫ﺗﺮﮐﻴﺐ ﻧﮕﺸﺘﻪ ﻭ ﻋﻮﺩ ﻧﻨﻤﻮﺩﻩ ﺑﻠﮑﻪ ﺍﺯ ﺗﺮﮐﻴﺐ ﻋﻨﺎﺻﺮ ﺟﺪﻳﺪﻩ‬ ‫ّ‬

‫ﻋﻮﺩ ﮐﺮﺩﻩ ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﺑﻌﺪ ﺍﺯ ﺗﺤﻠﻴﻞ ﻣﺘﻼﺷﻰ ﮔﺮﺩﺩ ﻭ ﺍﺟﺰﺍء‬

‫ﻣﺮﮐﺒﻪ ﺗﻔﺮﻳﻖ ﺷﻮﺩ ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻋﺎﻟﻢ ﺟﻤﺎﺩ ﻭ ﻳﺎ ﻧﺒﺎﺕ ﺩﻭﺑﺎﺭﻩ ﺍﻳﻦ‬ ‫ّ‬ ‫ﻣﺮﮐﺒﮥ ﺍﻧﺴﺎﻥ ﺳﺎﺑﻖ ﻧﺒﻮﺩﻩ ﺁﻥ‬ ‫ﺟﺴﻢ ﻋﻮﺩ ﮐﻨﺪ ﺍﻳﻦ ﺟﺴﻢ ﺑﻌﻴﻨﻪ ﺍﺟﺰﺍء ّ‬ ‫ﻋﻨﺎﺻﺮ ﺗﺤﻠﻴﻞ ﺷﺪ ﻭ ﺗﻔﺮﻳﻖ ﮔﺸﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﻓﻀﺎﻯ ﻭﺍﺳﻊ ﻣﻨﺘﺸﺮ‬

‫ﺷﺪ ﺑﻌﺪ ﺍﺟﺰﺍء ﺩﻳﮕﺮ ﺍﺯ ﻋﻨﺎﺻﺮ ﺗﺮﮐﻴﺐ ﮔﺸﺖ ﻭ ﺟﺴﻢ ﺛﺎﻧﻰ ﺷﺪ ﻭ‬

‫ﺷﺎﻳﺪ ﺟﺰﺋﻰ ﺍﺯ ﺍﺟﺰﺍء ﺍﻧﺴﺎﻥ ﺳﺎﺑﻖ ﺩﺭ ﺗﺮﮐﻴﺐ ﺍﻧﺴﺎﻥ ﻻﺣﻖ ﺩﺍﺧﻞ‬

‫ﺍﻣﺎ ﺁﻥ ﺍﺟﺰﺍء ﺑﺘﻤﺎﻣﻬﺎ ﻭ ﻋﻴﻨﻬﺎ ﺑﺪﻭﻥ ﺯﻳﺎﺩﻩ ﻭ ﻧﻘﺼﺎﻥ ﻣﺤﻔﻮﻅ‬ ‫ﺷﻮﺩ ّ‬

‫ﻭ ﻣﺼﻮﻥ ﻧﻤﺎﻧﺪﻩ ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﺗﺮﮐﻴﺐ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﺁﻥ ﺗﺮﮐﻴﺐ ﻭ ﺍﻣﺘﺰﺍﺝ ﺍﻧﺴﺎﻥ‬ ‫ﻻﺣﻖ ﺑﻮﺟﻮﺩ ﺁﻳﺪ ﻭ ﺍﺳﺘﺪﻻﻝ ﺷﻮﺩ ﺑﺎﻳﻨﮑﻪ ﺍﻳﻦ ﺟﺴﻢ ﺑﺘﻤﺎﻡ ﺍﺟﺰﺍ ﻋﻮﺩ‬

‫ﺗﮑﺮﺭ ﺣﺎﺻﻞ ﮔﺮﺩﻳﺪﻩ‬ ‫ﺍﻭﻝ ﺷﺨﺺ ﺛﺎﻧﻰ ﺷﺪﻩ ﺑﻨﺎء ﻋﻠﻴﻪ ّ‬ ‫ﻧﻤﻮﺩﻩ ﻭ ﺷﺨﺺ ّ‬

‫ﺗﮑﺮﺭ ﻧﻤﻮﺩﻩ ﻭ ﺑﻌﺪ ﺍﺯ ﻓﻮﺕ ﺑﺬﺍﺗﻪ‬ ‫ﻭ ﺭﻭﺡ ﻣﺎﻧﻨﺪ ﺟﺴﻢ ﺑﻌﻴﻨﻪ ﻋﻮﺩ ﻭ ّ‬

‫ﺭﺟﻮﻉ ﺑﺎﻳﻦ ﻋﺎﻟﻢ ﻓﺮﻣﻮﺩﻩ ‪ .‬ﻭ ﺍﮔﺮ ﮔﻮﺋﻴﻢ ﮐﻪ ﺍﻳﻦ ﺗﻨﺎﺳﺦ ﺑﺠﻬﺖ ﺣﺼﻮﻝ‬ ‫ﺷﻔﺎﻑ ﮔﺮﺩﺩ ﻭ ﭘﺮﺗﻮ ﺭﻭﺡ ﺑﻤﻨﺘﻬﺎﻯ‬ ‫ﻣﺎﺩﻩ ﮐﺴﺐ ﺻﻔﺎ ﻧﻤﺎﻳﺪ ﻭ ّ‬ ‫ﮐﻤﺎﻟﺴﺖ ﺗﺎ ّ‬

‫ﺗﺼﻮﺭ ﻣﺤﺾ ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﺮ ﻓﺮﺽ‬ ‫ﮐﻤﺎﻝ ﺩﺭ ﺍﻭ ﻇﺎﻫﺮ ﺷﻮﺩ ﺍﻳﻦ ﻧﻴﺰ‬ ‫ّ‬

‫ﻣﺎﻫﻴﺖ ﻣﻤﮑﻦ ﻧﻪ ﺯﻳﺮﺍ‬ ‫ﺗﺠﺪﺩ ﻭ ﻋﻮﺩ ﺗﻐﻴﻴﺮ‬ ‫ﺗﺼﺪﻳﻖ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ‬ ‫ّ‬ ‫ّ‬

‫ﺟﻮﻫﺮ ﻧﻘﺺ ﺑﻌﻮﺩ ﻭ ﺭﺟﻮﻉ ﺣﻘﻴﻘﺖ ﮐﻤﺎﻝ ﻧﮕﺮﺩﺩ ﻇﻠﻤﺖ ﺻﺮﻑ ﺑﻌﻮﺩ‬

‫ﻗﻮﺕ‬ ‫ﻭ ﺭﺟﻮﻉ ﻣﺼﺪﺭ ﻧﻮﺭ ﻧﺸﻮﺩ ﺣﻘﻴﻘﺖ ﻋﺠﺰ ﺑﺮﺟﻌﺖ ﻗﺪﺭﺕ ﻭ ّ‬

‫ﻣﻠﮑﻮﺗﻴﻪ ﻧﺸﻮﺩ ﺷﺠﺮﮤ‬ ‫ﻧﺎﺳﻮﺗﻴﻪ ﺑﻌﻮﺩ ﻭ ﺭﺟﻮﻉ ﺣﻘﻴﻘﺖ‬ ‫ﻣﺎﻫﻴﺖ‬ ‫ﻧﺸﻮﺩ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻃﻴﺒﻪ ﻫﺮ ﭼﻪ ﻋﻮﺩ ﮐﻨﺪ‬ ‫ّ‬ ‫ﺯﻗﻮﻡ ﺁﻧﭽﻪ ّ‬ ‫ﺗﮑﺮﺭ ﻳﺎﺑﺪ ﺛﻤﺮ ﺷﻴﺮﻳﻦ ﻧﺪﻫﺪ ﻭ ﺷﺠﺮﮤ ّ‬ ‫ﺹ ‪٢١٦‬‬

‫ﺗﮑﺮﺭ ﻭ ﺭﺟﻮﻉ ﺑﻌﺎﻟﻢ ﻧﺎﺳﻮﺗﻰ‬ ‫ﻣﻴﻮﮤ ﺗﻠﺦ ﺑﺒﺎﺭ ﻧﻴﺎﺭﺩ ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ّ‬ ‫ﺗﺼﻮﺭ ﺭﺍ ﺑﺮﻫﺎﻥ ﻭ ﺩﻟﻴﻠﻰ ﻧﻪ ﻋﺒﺎﺭﺕ ﺍﺯ‬ ‫ﻣﻮﺭﺙ ﮐﻤﺎﻝ ﻧﺸﻮﺩ ﻭ ﺍﻳﻦ‬ ‫ّ‬

‫ﺍﻓﮑﺎﺭ ﺍﺳﺖ ﺑﻠﮑﻪ ﻣﺪﺍﺭ ﺣﺼﻮﻝ ﮐﻤﺎﻝ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻓﻴﺾ ﭘﺮﻭﺭﺩﮔﺎﺭ ‪ .‬ﺣﻀﺮﺍﺕ‬

‫ﻣﺮﺍﺕ ﻋﻮﺩ ﻭ‬ ‫ﺑﮑﺮﺍﺕ ﻭ ّ‬ ‫ﺛﻴﺎﺳﻔﻴﻬﺎ ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﻗﻮﺱ ﺻﻌﻮﺩ ّ‬

‫ﻣﺎﺩﻩ ﻣﺮﺁﺕ ﺻﺎﻓﻰ‬ ‫ﺭﺟﻮﻉ ﻧﻤﺎﻳﺪ ﺗﺎ ﺍﻳﻨﮑﻪ ﺑﻤﺮﮐﺰ ﺍﻋﻠﻰ ﺭﺳﺪ ﺩﺭ ﺁﻥ ﻣﻘﺎﻡ ّ‬

‫ﻗﻮﺕ ﺳﻄﻮﻉ ﮐﻨﺪ ﻭ ﮐﻤﺎﻝ ﺫﺍﺗﻰ ﺣﺎﺻﻞ‬ ‫ﺷﻮﺩ ﻭ ﺍﻧﻮﺍﺭ ﺭﻭﺡ ﺑﻨﻬﺎﻳﺖ ّ‬

‫ﻬﻴﻪ ﺍﺳﺖ ﮐﻪ ﻋﻮﺍﻟﻢ ﺟﺴﻤﺎﻧﻰ‬ ‫ﮔﺮﺩﺩ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ّ‬ ‫ﻣﺴﻠﻢ ّ‬ ‫ﻣﺪﻗﻘﻴﻦ ﻣﺴﺎﺋﻞ ﺍﻟ ّ‬ ‫ﺑﻨﻬﺎﻳﺖ ﻗﻮﺱ ﻧﺰﻭﻝ ﻣﻨﺘﻬﻰ ﮔﺮﺩﺩ ﻭ ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﻧﻬﺎﻳﺖ ﻗﻮﺱ ﻧﺰﻭﻝ‬

‫ﻭ ﺑﺪﺍﻳﺖ ﻗﻮﺱ ﺻﻌﻮﺩ ﺍﺳﺖ ﮐﻪ ﻣﻘﺎﺑﻞ ﻣﺮﮐﺰ ﺍﻋﻠﻰ ﺍﺳﺖ ﺩﻳﮕﺮ ﺍﺯ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﺍﺳﺖ ﻗﻮﺱ ﻧﺰﻭﻟﺮﺍ‬ ‫ﺑﺪﺍﻳﺖ ﺗﺎ ﻧﻬﺎﻳﺖ ﻗﻮﺱ ﺻﻌﻮﺩ ﻣﺮﺍﺗﺐ‬ ‫ّ‬

‫ﺑﺠﺴﻤﺎﻧﻴﺎﺕ‬ ‫ﺍﺑﺪﺍﻉ ﺧﻮﺍﻧﻨﺪ ﻭ ﻗﻮﺱ ﺻﻌﻮﺩ ﺭﺍ ﺍﺧﺘﺮﺍﻉ ﻧﺎﻣﻨﺪ ﻗﻮﺱ ﻧﺰﻭﻝ‬ ‫ّ‬

‫ﺑﺮﻭﺣﺎﻧﻴﺎﺕ ﻭ ﻧﻮﮎ ﭘﺮﮔﺎﺭ ﺩﺭ ﺗﺮﺳﻴﻢ ﺩﺍﺋﺮﻩ‬ ‫ﻣﻨﺘﻬﻰ ﮔﺮﺩﺩ ﻭ ﻗﻮﺱ ﺻﻌﻮﺩ‬ ‫ّ‬

‫ﻗﻬﻘﺮﻯ ﻧﻨﻤﺎﻳﺪ ﺯﻳﺮﺍ ﻣﻨﺎﻓﻰ ﺣﺮﮐﺖ ﻃﺒﻴﻌﻰ ﻭ ﻧﻈﻢ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ‬ ‫ﺣﺮﮐﺖ‬ ‫ٰ‬

‫ّﺍﻻ ﺍﻧﺘﻈﺎﻡ ﺩﺍﺋﺮﻩ ﺑﺮ ﻫﻢ ﺧﻮﺭﺩ ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﻋﺎﻟﻢ ﻧﺎﺳﻮﺗﻰ ﺭﺍ ﭼﻨﺪﺍﻥ‬

‫ﻣﺰﻳﺘﻰ ﻧﻪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻌﺪ ﺍﺯ ﻧﺠﺎﺕ ﺍﺯ ﺍﻳﻦ ﻗﻔﺲ ﺩﻭﺑﺎﺭﻩ‬ ‫ﻗﺪﺭ ﻭ ّ‬

‫ﻗﺎﺑﻠﻴﺖ ﺣﻘﻴﻘﺖ‬ ‫ﺁﺭﺯﻭﻯ ﺍﻳﻦ ﺩﺍﻡ ﻧﻤﺎﻳﺪ ﺑﻠﮑﻪ ﺑﻔﻴﺾ ﺍﺑﺪﻯ ﺍﺳﺘﻌﺪﺍﺩ ﻭ‬ ‫ّ‬

‫ﺑﺘﮑﺮﺭ ﻭ‬ ‫ﺍﻧﺴﺎﻥ ﺑﺴﻴﺮ ﺩﺭ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ﻇﺎﻫﺮ ﻭ ﻋﻴﺎﻥ ﮔﺮﺩﺩ ﻧﻪ‬ ‫ّ‬

‫ﺩﺭ ﻭ َﺧﺰﻑ ﮐﻪ ﺩﺭ ُﮐﻤﻮﻥ ﺩﺍﺭﺩ ﭼﻮﻥ ﻳﮏ ﻣﺮﺗﺒﻪ‬ ‫ﺭﺟﻮﻉ ‪ .‬ﺍﻳﻦ ﺻﺪﻑ ﻫﺮ ُ ّ‬ ‫ﺩﻫﺎﻥ ﮔﺸﺎﻳﺪ ﻇﺎﻫﺮ ﻭ ﻋﻴﺎﻥ ﺷﻮﺩ ﻭ ﺍﻳﻦ ﮔﻴﺎﻩ ﭼﻮﻥ ﻳﮏ ﻣﺮﺗﺒﻪ ﺑﺮﻭﻳﺪ‬

‫ﺧﺎﺭ ﻳﺎ ﮔﻞ ﺑﺒﺎﺭ ﺁﺭﺩ ﺍﺣﺘﻴﺎﺝ ﺑﺎﻧﺒﺎﺕ ﺛﺎﻧﻰ ﻧﻴﺴﺖ ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ‬ ‫ﺑﺨﻂ ﻣﺴﺘﻘﻴﻢ ﺑﺮ ﻧﻈﻢ ﻃﺒﻴﻌﻰ ﺳﺒﺐ ﻭﺟﻮﺩ ﺍﺳﺖ‬ ‫ﺳﻴﺮ ﻭ ﺣﺮﮐﺖ ﺩﺭ ﻋﻮﺍﻟﻢ‬ ‫ّ‬ ‫ﻭ ﺣﺮﮐﺖ ﻣﻨﺎﻓﻰ ﻧﻈﻢ ﻭ ﻭﺿﻊ ﻃﺒﻴﻌﻰ ﺳﺒﺐ ﺍﻧﻌﺪﺍﻡ ﺍﺳﺖ ﻭ ﺭﺟﻮﻉ‬

‫ﺭﻭﺡ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﻣﻨﺎﻓﻰ ﺣﺮﮐﺖ ﻃﺒﻴﻌﻰ ﻭ ﻣﺨﺎﻟﻒ ﻧﻈﻢ ﺍﻟﻬﻰ ﻟﻬﺬﺍ‬ ‫ﺍﺯ ﺭﺟﻮﻉ ‪ ،‬ﺣﺼﻮﻝ ﻭﺟﻮﺩ ﻣﻤﺘﻨﻊ ﻭ ﻣﺴﺘﺤﻴﻞ ﻣﺎﻧﻨﺪ ﺁﻧﺴﺖ ﮐﻪ ﺍﻧﺴﺎﻥ‬

‫ﺑﻌﺪ ﺍﺯ ﺧﻼﺻﻰ ﺍﺯ ﻋﺎﻟﻢ ﺭﺣﻢ ﺩﻭﺑﺎﺭﻩ ﺑﻌﺎﻟﻢ ﺭﺣﻢ ﺭﺟﻮﻉ ﻧﻤﺎﻳﺪ ‪ .‬ﻣﻼﺣﻈﻪ‬ ‫ﺹ ‪٢١٧‬‬

‫ﺗﺼﻮﺭ ﺳﺴﺖ ‪ ،‬ﺟﺴﻢ ﺭﺍ ﻇﺮﻑ ﺷﻤﺮﻧﺪ‬ ‫ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﻫﻞ ﺗﻨﺎﺳﺦ ﻭ ﺗﻮﺍﺳﺦ ﺭﺍ ﭼﻪ‬ ‫ّ‬

‫ﻭ ﺭﻭﺣﺮﺍ ﻣﻈﺮﻭﻑ ﺩﺍﻧﻨﺪ ﻣﺎﻧﻨﺪ ﺁﺏ ﻭ ﺟﺎﻡ ﺍﻳﻦ ﺁﺏ ﺍﺯ ﺍﻳﻦ ﺟﺎﻡ‬ ‫ﺗﺼﻮﺭ ﻣﻠﻌﺒﮥ ﺻﺒﻴﺎﻥ‬ ‫ﻓﺮﺍﻏﺖ ﻧﻤﻮﺩ ﻭ ﺩﺭ ﺟﺎﻡ ﺩﻳﮕﺮ ﻋﻮﺩ ﮐﺮﺩ ﺍﻳﻦ‬ ‫ّ‬

‫ﻣﺠﺮﺩﺍﺕ ﺍﺳﺖ ﻭ ﺩﺧﻮﻝ ﻭ ﺧﺮﻭﺝ‬ ‫ﺍﺳﺖ ‪ .‬ﺁﻥ ﻗﺪﺭ ﻣﻼﺣﻈﻪ ﻧﮑﻨﻨﺪ ﮐﻪ ﺭﻭﺡ ﺍﺯ‬ ‫ّ‬

‫ﺗﻌﻠﻖ ﺑﺘﻦ ﻣﺎﻧﻨﺪ ﺁﻓﺘﺎﺏ ﺑﺂﺋﻴﻨﻪ ﺣﺎﺻﻞ ﻧﻤﺎﻳﺪ‬ ‫ﻧﺪﺍﺭﺩ ﻧﻬﺎﻳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ّ‬

‫ﺗﮑﺮﺭ ﺭﺟﻮﻉ ﺑﻌﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﻗﻄﻊ ﻣﺮﺍﺗﺐ ﻧﻤﺎﻳﺪ‬ ‫ﻭ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ ﺭﻭﺡ ﺑﺴﺒﺐ ّ‬ ‫ﻭ ﮐﻤﺎﻝ ﺫﺍﺗﻰ ﻳﺎﺑﺪ ﺑﻬﺘﺮ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺭﻭﺡ ﺭﺍ ﺍﻣﺘﺪﺍﺩ ﺣﻴﺎﺕ‬

‫ﺩﺭ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﻣﻴﺪﺍﺩ ﺗﺎ ﺍﮐﺘﺴﺎﺏ ﮐﻤﺎﻻﺕ ﻭ ﻓﻴﻮﺿﺎﺕ ﻣﻴﻨﻤﻮﺩ ﻟﺰﻭﻡ‬ ‫ﺍﺻﻼ ﺍﺯ‬ ‫ﭼﺸﻴﺪﻥ ﺟﺎﻡ ﻫﻼﮎ ﻭ ﺣﺼﻮﻝ ﺣﻴﺎﺕ ﺛﺎﻧﻰ ﻧﺒﻮﺩ ‪ .‬ﺍﻳﻦ ﻓﮑﺮ‬ ‫ً‬ ‫ﺗﺼﻮﺭ ﺣﺼﺮ ﻭﺟﻮﺩ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻓﺎﻧﻰ ﻭ ﺍﻧﮑﺎﺭ ﺟﻬﺎﻧﻬﺎﻯ ﺍﻟﻬﻰ ﺩﺭ‬ ‫ّ‬

‫ﺑﻌﻀﻰ ﺍﺯ ﺗﻨﺎﺳﺨﻴﺎﻥ ﻣﻨﺒﻌﺚ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻧﺎﻣﺘﻨﺎﻫﻰ ‪ .‬ﺍﮔﺮ‬

‫ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﺎﻳﻦ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﻣﻨﺘﻬﻰ ﮔﺮﺩﺩ ﺍﻳﺠﺎﺩ ﻋﺒﺚ ﺷﻮﺩ ﺑﻠﮑﻪ ﻭﺟﻮﺩ‬

‫ﻣﻠﻌﺒﮥ ﺻﺒﻴﺎﻥ ﮔﺮﺩﺩ ﮐﻪ ﻧﺘﻴﺠﮥ ﺍﻳﻦ ﮐﺎﺋﻨﺎﺕ ﻧﺎ ﻣﺘﻨﺎﻫﻰ ﻭﺟﻮﺩ ﺍﺷﺮﻑ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺍﻳﺎﻣﻰ ﭼﻨﺪ ﺩﺭ ﺍﻳﻦ ﺩﺍﺭ ﻓﺎﻧﻰ ﺫﻫﺎﺏ ﻭ ﺍﻳﺎﺏ ﻧﻤﺎﻳﺪ ﻭ ﻣﮑﺎﻓﺎﺕ‬ ‫ﺁﻥ ﻧﻴﺰ ّ‬

‫ﮐﻞ ﮐﺎﻣﻞ ﮔﺮﺩﻧﺪ ﻭ ﺍﻳﺠﺎﺩ ﺍﻟﻬﻰ ﻭ ﮐﺎﺋﻨﺎﺕ ﻣﻮﺟﻮﺩﮤ‬ ‫ﺑﻴﻨﺪ ﻋﺎﻗﺒﺖ ّ‬

‫ﻬﻴﻪ‬ ‫ﻧﺎﻣﺘﻨﺎﻫﻰ ﺗﮑﻤﻴﻞ ﻭ ﻣﻨﺘﻬﻰ ﺷﻮﻧﺪ‬ ‫ﺭﺑﺎﻧﻴﻪ ﻭ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟ ّ‬ ‫ﺍﻟﻮﻫﻴﺖ ّ ّ‬ ‫ّ‬ ‫ﻣﻌﻮﻕ‬ ‫ﺣﻖ ﺍﻳﻦ ﮐﺎﺋﻨﺎﺕ‬ ‫ﺍﻻﻥ ﺍﺯ ﺗﺄﺛﻴﺮ ّ‬ ‫ﺭﻭﺣﺎﻧﻴﮥ ﻣﻮﺟﻮﺩﻩ ٓ‬ ‫ﻣﻌﻄﻞ ﻭ ّ‬ ‫ّ‬ ‫ﺩﺭ ّ‬

‫ﻳﺼﻔﻮﻥ ﻣﺎﻧﻨﺪ ﻋﻘﻮﻝ ﻗﺼﻴﺮﮤ‬ ‫ﻋﻤﺎ َ ِ ُ َ‬ ‫ﺳﺒﺤﺎﻥ َ ‪َ ‬‬ ‫ﮔﺮﺩﺩ ُ ْ َ َ‬ ‫ﺭﺑﮏ َ ‪‬‬ ‫ﭐﻟﻌﺰ ِﺓ َ ‪‬‬ ‫ﺭﺏ ْ ِ ‪‬‬

‫ﺗﺼﻮﺭ ﻣﻴﻨﻤﻮﺩﻧﺪ‬ ‫ﻓﻼﺳﻔﮥ ﺳﻠﻒ ﻣﺜﻞ ﺑﻄﻠﻤﻴﻮﺱ ﻭ ﺳﺎﺋﺮﻳﻦ ﮐﻪ ﭼﻨﻴﻦ ﺍﻋﺘﻘﺎﺩ ﻭ‬ ‫ّ‬ ‫ﮐﻪ ﺟﻬﺎﻥ ﺣﻴﺎﺕ ﻭ ﻭﺟﻮﺩ ﻣﺤﺼﻮﺭ ﺩﺭ ﮐﺮﮤ ﺍﺭﺽ ﺍﺳﺖ ﻭ ﺍﻳﻦ‬

‫ﻓﻀﺎﻯ ﻧﺎﻣﺘﻨﺎﻫﻰ ﻭﺟﻮﺩ ﻣﺤﺼﻮﺭ ﺩﺭ ﻃﺒﻘﺎﺕ ﺗﺴﻌﮥ ﺁﺳﻤﺎﻧﻰ ﻭ ﺟﻤﻴﻊ ﻓﺎﺭﻍ‬ ‫ﻭ ﺧﺎﻟﻰ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﭼﻘﺪﺭ ﻓﮑﺮﺷﺎﻥ ﻗﺼﻴﺮ ﻭ ﻋﻘﻮﻟﺸﺎﻥ ﺿﻌﻴﻒ‬

‫ﺑﻮﺩ ﺣﺎﻝ ﺗﻨﺎﺳﺨﻴﺎﻥ ﻧﻴﺰ ﭼﻨﺎﻥ ﮔﻤﺎﻥ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺟﻬﺎﻧﻬﺎﻯ ﺍﻟﻬﻰ ﻣﺤﺼﻮﺭ‬ ‫ﺗﺼﻮﺭ ﺍﻧﺴﺎﻧﻰ ﺑﻠﮑﻪ ﺑﻌﻀﻰ ﺍﺯ ﺗﻨﺎﺳﺨﻴﺎﻥ ﻣﺜﻞ ﺩﺭﻭﺯ ﻭ ﻧُﺼﻴﺮﻯ ﺭﺍ‬ ‫ﺩﺭ ﻋﻮﺍﻟﻢ‬ ‫ّ‬

‫ﺗﺼﻮﺭ‬ ‫ﺗﺼﻮﺭ ﭼﻨﺎﻥ ﮐﻪ ﻭﺟﻮﺩ ﻣﺤﺼﻮﺭ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺟﺴﻤﺎﻧﻰ ﺍﻳﻦ ﭼﻪ‬ ‫ّ‬ ‫ّ‬ ‫ﺹ ‪٢١٨‬‬

‫ﺟﺎﻫﻼﻧﻪ ﺍﺳﺖ ﺯﻳﺮﺍ ﺩﺭ ﺍﻳﻦ ﮐﻮﻥ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ ﻭ ﺟﻤﺎﻝ‬ ‫ﺩﻗﺖ‬ ‫ﻭ ﻋﻈﻤﺖ ﻧﻤﻮﺩﺍﺭ ﺍﻳﻦ ﺍﺟﺮﺍﻡ‬ ‫ﻧﻮﺭﺍﻧﻴﮥ ﻋﺎﻟﻢ ﺟﺴﻤﺎﻧﻰ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺩﻳﮕﺮ ّ‬ ‫ّ‬ ‫ﻬﻴﻪ ﮐﻪ ﺍﺻﻞ ﺍﺳﺎﺱ ﺍﺳﺖ ﭼﻘﺪﺭ‬ ‫ﺑﺎﻳﺪ ﻧﻤﻮﺩ ﮐﻪ ﻋﻮﺍﻟﻢ‬ ‫ﺭﻭﺣﺎﻧﻴﮥ ﺍﻟ ّ‬ ‫ّ‬

‫ﻧﺎﻣﺘﻨﺎﻫﻰ ﻭ ﺑﻰ ﭘﺎﻳﺎﻧﺴﺖ ﻓﺎﻋﺘﺒﺮﻭﺍ ﻳﺎ ﺍﻭﻟﻰ ﺍﻻﺑﺼﺎﺭ ‪ .‬ﺑﺎﺭﻯ ﺑﺮ ﺳﺮ ﺍﺻﻞ‬

‫ﻬﻴﻪ ﺫﮐﺮ ﺭﺟﻌﺖ ﻣﻮﺟﻮﺩ ﻭﻟﻰ‬ ‫ﻣﻄﻠﺐ ﺭﻭﻳﻢ ﺩﺭ ﮐﺘﺐ ّ‬ ‫ﻣﻘﺪﺳﻪ ﻭ ﺻﺤﻒ ﺍﻟ ّ‬

‫ﻧﺎﺩﺍﻧﺎﻥ ﭘﻰ ﺑﻤﻌﺎﻧﻰ ﺁﻥ ﻧﺒﺮﺩﻧﺪ ﻭ ﺗﻨﺎﺳﺦ ﮔﻤﺎﻥ ﻧﻤﻮﺩﻧﺪ ﺯﻳﺮﺍ ﻣﻘﺼﻮﺩ ﺍﻧﺒﻴﺎﻯ‬

‫ﺍﻟﻬﻰ ﺍﺯ ﺭﺟﻮﻉ ﺭﺟﻮﻉ ﺫﺍﺗﻰ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺭﺟﻮﻉ ﺻﻔﺎﺗﻴﺴﺖ ﻳﻌﻨﻰ ﺭﺟﻮﻉ‬ ‫ﺯﮐﺮﻳﺎ‬ ‫ﻣﻈﻬﺮ ﻧﻴﺴﺖ ﺭﺟﻮﻉ ﮐﻤﺎﻻﺗﺴﺖ ‪ .‬ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﻳﺤﻴﻰ ﺑﻦ ّ‬ ‫ﺷﺨﺼﻴﺖ‬ ‫ﺣﻀﺮﺕ ﺍﻳﻠﻴﺎﺳﺖ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺮﺍﺩ ﺭﺟﻮﻉ ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﻭ‬ ‫ّ‬

‫ﺣﻀﺮﺕ ﺍﻳﻠﻴﺎ ﺩﺭ ﺟﺴﺪ ﺣﻀﺮﺕ ﻳﺤﻴﻰ ﻧﻪ ﺑﻠﮑﻪ ﻣﺮﺍﺩ ﺍﻳﻨﺴﺖ ﮐﻤﺎﻻﺕ‬

‫ﻭ ﺻﻔﺎﺕ ﺣﻀﺮﺕ ﺍﻳﻠﻴﺎ ﺩﺭ ﺣﻀﺮﺕ ﻳﺤﻴﻰ ﺟﻠﻮﻩ ﻭ ﻇﻬﻮﺭ ﻧﻤﻮﺩ ‪ .‬ﺳﺮﺍﺟﻰ‬ ‫ﮐﻪ ﺷﺐ ﮔﺬﺷﺘﻪ ﺩﺭ ﺍﻳﻦ ﻣﺤﻔﻞ ﺑﺮﺍﻓﺮﻭﺧﺖ ﭼﻮﻥ ﺩﺭ ﺷﺐ ﺁﻳﻨﺪﻩ ﺳﺮﺍﺝ‬ ‫ﺩﻳﮕﺮ ﺑﺮﺍﻓﺮﻭﺯﺩ ﮔﻮﺋﻴﻢ ﭼﺮﺍﻍ ﺩﻳﺸﺐ ﺑﺎﺯ ﺭﻭﺷﻦ ﺷﺪ ﺁﺏ ﺍﺯ ﭼﺸﻤﻪ ﺍﻯ‬ ‫ﺟﺎﺭﻯ ﺑﻮﺩ ﺑﻌﺪ ﺍﻧﻘﻄﺎﻉ ﻳﺎﻓﺖ ﭼﻮﻥ ﺑﺎﺯ ﺟﺮﻳﺎﻥ ﮐﻨﺪ ﺩﺭ ﺟﺮﻳﺎﻥ ﺛﺎﻧﻰ‬ ‫ﮔﻮﺋﻴﻢ ﺍﻳﻦ ﺁﺏ ﺁﻥ ﺁﺑﺴﺖ ﺩﻭﺑﺎﺭﻩ ﺟﺎﺭﻯ ﺷﺪ ﻭ ﺍﻳﻦ ﺳﺮﺍﺝ ﺑﻌﻴﻨﻪ ﺁﻥ‬

‫ﺳﺮﺍﺝ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺑﻬﺎﺭ ﺳﺎﻝ ﮔﺬﺷﺘﻪ ﮔﻞ ﻭ ﺭﻳﺎﺣﻴﻦ ﺑﺸﮑﻔﺖ ﻭ ﻣﻴﻮﮤ‬

‫ﺧﻮﺷﮕﻮﺍﺭ ﺑﺎﺭ ﺁﻣﺪ ﺩﺭ ﺳﺎﻝ ﺁﻳﻨﺪﻩ ﮔﻮﺋﻴﻢ ﮐﻪ ﺁﻥ ﻣﻴﻮﮤ ﺧﻮﺷﮕﻮﺍﺭ ﺑﺎﺭ ﺁﻣﺪ ﻭ‬ ‫ﺁﻥ ﮔﻞ ﻭ ﺭﻳﺎﺣﻴﻦ ﻭ ﺍﺯﻫﺎﺭ ﻋﻮﺩ ﻭ ﻋﺮﻭﺝ ﻧﻤﻮﺩ ‪ .‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﻘﺼﺪ ﺁﻥ‬ ‫ﻣﺮﮐﺒﮥ ﮔﻞ ﭘﺎﺭﺳﺎﻝ ﺑﻌﻴﻨﻪ ﺑﻌﺪ ﺍﺯ ﺗﺤﻠﻴﻞ ﺩﻭﺑﺎﺭﻩ ﺗﺮﮐﻴﺐ‬ ‫ﻧﻴﺴﺖ ﮐﻪ ﺍﺟﺰﺍء ّ‬

‫ﻳﺎﻓﺖ ﻭ ﻋﻮﺩ ﻭ ﺭﺟﻮﻉ ﻧﻤﻮﺩ ﺑﻠﮑﻪ ﻣﺮﺍﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺁﻥ ﻟﻄﺎﻓﺖ ﻭ ﻣﻼﺣﺖ‬

‫ﻃﻴﺒﻪ ﻭ ﻟﻮﻥ ﺑﺪﻳﻊ ﮐﻪ ﺩﺭ ﮔﻞ ﭘﺎﺭﺳﺎﻝ ﺑﻮﺩ ﺑﻌﻴﻨﻪ ﺩﺭ ﮔﻞ‬ ‫ﻭ ﺭﺍﺋﺤﮥ ّ‬

‫ﺍﻣﺴﺎﻝ ﻣﺸﻬﻮﺩ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﺧﻼﺻﻪ ﻣﻘﺼﻮﺩ ﺗﺸﺎﺑﻪ ﻭ ﺗﻤﺎﺛﻞ ﺑﻴﻦ ﺍﻳﻦ‬

‫ﻬﻴﻪ ﻣﺬﮐﻮﺭ ﺍﻳﻨﺴﺖ ﻭ‬ ‫ﮔﻞ ﻭ ﺁﻥ ﮔﻞ ﺍﺳﺖ ﻭ ﺭﺟﻌﺘﻰ ﮐﻪ ﺩﺭ ﺻﺤﺎﺋﻒ ﺍﻟ ّ‬

‫ﻣﻔﺼﻞ ﻭ ﻣﺸﺮﻭﺡ ﮔﺸﺘﻪ ﻣﺮﺍﺟﻌﺖ‬ ‫ﺍﻳﻦ ﻣﻌﻨﻰ ﺩﺭ ﺭﺳﺎﻟﮥ ﺍﻳﻘﺎﻥ ﺑﻘﻠﻢ ﺍﻋﻠﻰ‬ ‫ّ‬

‫ﺍﻟﺜﻨﺎء ‪.‬‬ ‫ﻬﻴﻪ ّ‬ ‫ﺍﻟﺘﺤﻴﺔ ﻭ ّ‬ ‫ﻣﻄﻠﻊ ﮔﺮﺩﻳﺪ ﻭ ﻋﻠﻴﮏ ّ ّ‬ ‫ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﺑﺮ ﺣﻘﺎﺋﻖ ﺍﺳﺮﺍﺭ ﺍﻟ ّ‬ ‫ﺹ ‪٢١٩‬‬ ‫‪ - ٨٢‬ﻓﺐ‬ ‫ﻭﺣﺪﺕ ﻭﺟﻮﺩ‬ ‫ﺳﺆﺍﻝ‬

‫ﺻﻮﻓﻴﻪ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ﻭ ﺣﻘﻴﻘﺖ‬ ‫ﻣﺴﺄﻟﮥ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺛﻴﺎﺳﻔﻪ ﻭ‬ ‫ّ‬ ‫ﻣﻘﺼﺪﺷﺎﻥ ﭼﻪ ﻭ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﻣﻘﺎﺭﻥ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﻳﺎ ﺧﻴﺮ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺻﻮﻓﻴﻪ‬ ‫ﺑﺪﺍﻧﮑﻪ ﺍﻳﻦ ﻣﺴﺄﻟﮥ " ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ " ﻗﺪﻳﻢ ﺍﺳﺖ ﺗﺨﺼﻴﺺ ﺑﺜﻴﺎﺳﻔﻪ ﻭ‬ ‫ّ‬

‫ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ ﺑﻌﻀﻰ ﺍﺯ ﺣﮑﻤﺎء ﻳﻮﻧﺎﻥ ﻧﻴﺰ ﻣﻌﺘﻘﺪ ﺑﻪ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺑﻮﺩﻧﺪ‬

‫ﻧﻈﻴﺮ ﺍﺭﺳﻄﺎﻃﺎﻟﻴﺲ ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﺑﺴﻴﻂ ﺣﻘﻴﻘﻰ ﺟﻤﻴﻊ ﺍﺷﻴﺎﺳﺖ ﻭ ﻫﻴﭽﻴﮏ‬ ‫ﺍﺯ ﺍﺷﻴﺎ ﻧﻴﺴﺖ ﻭ ﺑﺴﻴﻂ ﺍﻳﻨﺠﺎ ﻣﻘﺎﺑﻞ ﺗﺮﮐﻴﺐ ﺍﺳﺖ ﻳﻌﻨﻰ ﺣﻘﻴﻘﺖ‬

‫ﻣﻨﺤﻞ ﺑﺼﻮﺭ‬ ‫ﻣﻨﺰﻩ ﺍﺯ ﺗﺮﮐﻴﺐ ﻭ ﺗﻘﺴﻴﻢ ﺑﻮﺩﻩ‬ ‫ّ‬ ‫ﻓﺮﺩﺍﻧﻴﻪ ﮐﻪ ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﻭ ّ‬

‫ﮐﻞ ﺍﺷﻴﺎﺳﺖ ﻭﻟﻰ ﻫﻴﭽﻴﮏ ﺍﺯ‬ ‫ﻧﺎﻣﺘﻨﺎﻫﻰ ﮔﺮﺩﻳﺪﻩ ﭘﺲ ﻭﺟﻮﺩ ﺣﻘﻴﻘﻰ ّ‬

‫ﺍﺷﻴﺎ ﻧﻴﺴﺖ ‪ .‬ﺑﺎﺭﻯ ﻣﻌﺘﻘﺪﻳﻦ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺭﺍ ﺍﻋﺘﻘﺎﺩ ﭼﻨﻴﻦ ﮐﻪ ﻭﺟﻮﺩ‬

‫ﺣﻘﻴﻘﻰ ﺑﻤﻨﺰﻟﮥ ﺩﺭﻳﺎﺳﺖ ﻭ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﻣﺎﻧﻨﺪ ﺍﻣﻮﺍﺝ ‪ .‬ﺍﻳﻦ ﺍﻣﻮﺍﺝ ﮐﻪ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺯ ﮐﺎﺋﻨﺎﺗﺴﺖ ﺻﻮﺭ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺁﻥ ﻭﺟﻮﺩ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﭘﺲ‬

‫ﻣﻘﺪﺳﻪ ﺑﺤﺮ ﻗﺪﻣﺴﺖ ﻭ ﺻﻮﺭ ﻧﺎﻣﺘﻨﺎﻫﻰ ﮐﺎﺋﻨﺎﺕ ﺍﻣﻮﺍﺝ ﺣﺎﺩﺛﻪ ‪.‬‬ ‫ﺣﻘﻴﻘﺖ ّ‬

‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﺸﺒﻴﻪ ﺑﻮﺍﺣﺪ ﺣﻘﻴﻘﻰ ﻭ ﺍﻋﺪﺍﺩ ﻧﺎﻣﺘﻨﺎﻫﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ ﮐﻪ ﻭﺍﺣﺪ‬ ‫ﺗﮑﺮﺭ ﻭﺍﺣﺪ‬ ‫ﺣﻘﻴﻘﻰ ﺩﺭ ﻣﺮﺍﺗﺐ ﺍﻋﺪﺍﺩ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺟﻠﻮﻩ ﮐﺮﺩﻩ ﺯﻳﺮﺍ ﺍﻋﺪﺍﺩ ّ‬

‫ﺗﮑﺮﺭ ﻳﮑﻰ ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﺳﺎﺋﺮ ﺍﻋﺪﺍﺩ ‪.‬‬ ‫ﺣﻘﻴﻘﻰ ﺍﺳﺖ ‪ .‬ﻣﺜﻼّ ﻋﺪﺩ ﺩﻭ ّ‬

‫ﻭ ﺍﺯ ﺟﻤﻠﮥ ﺑﺮﺍﻫﻴﻦ ﺁﻧﺎﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﻣﻌﻠﻮﻣﺎﺕ ﺣﻀﺮﺕ‬

‫ﺗﻌﻠﻖ ﺑﻪ ﺷﻰء ﻣﻮﺟﻮﺩ‬ ‫ﮐﺒﺮﻳﺎﺳﺖ ﻭ ﻋﻠﻢ ﺑﻰ ﻣﻌﻠﻮﻡ‬ ‫ﺗﺤﻘﻖ ﻧﻴﺎﺑﺪ ﺯﻳﺮﺍ ﻋﻠﻢ ّ‬ ‫ّ‬

‫ﺗﺸﺨﺼﻰ ﺩﺭ ﻣﺮﺁﺕ ﻋﻠﻢ‬ ‫ﺗﻌﻴﻦ ﻭ‬ ‫ّ‬ ‫ﻳﺎﺑﺪ ﻧﻪ ﻣﻌﺪﻭﻡ ﻋﺪﻡ ﺻﺮﻑ ﺭﺍ ﭼﻪ ّ‬

‫ﺣﺎﺻﻞ ﮔﺮﺩﺩ ‪ .‬ﭘﺲ ﺣﻘﺎﺋﻖ ﮐﺎﺋﻨﺎﺕ ﮐﻪ ﻣﻌﻠﻮﻣﺎﺕ ﺑﺎﺭﻯ ﺗﻌﺎﻟﻰ ﺍﺳﺖ‬ ‫ﺹ ‪٢٢٠‬‬ ‫ﻬﻴﻪ ﺑﻮﺩﻧﺪ ﻭ ﻗﺪﻳﻤﻨﺪ ﺯﻳﺮﺍ ﻋﻠﻢ‬ ‫ﻭﺟﻮﺩ ﻋﻠﻤﻰ ﺩﺍﺷﺘﻨﺪ ﺯﻳﺮﺍ ﺻﻮﺭ‬ ‫ﻋﻠﻤﻴﮥ ﺍﻟ ّ‬ ‫ّ‬

‫ﺗﺸﺨﺼﺎﺕ‬ ‫ﺍﻟﻬﻰ ﻗﺪﻳﻢ ﺍﺳﺖ ﻣﺎﺩﺍﻡ ﻋﻠﻢ ﻗﺪﻳﻢ ﻣﻌﻠﻮﻣﺎﺕ ﻧﻴﺰ ﻗﺪﻳﻢ ﺍﺳﺖ ﻭ‬ ‫ّ‬ ‫ﺍﺣﺪﻳﺘﻨﺪ ﻋﻴﻦ ﻋﻠﻢ ﺍﻟﻬﻰ‬ ‫ﺗﻌﻴﻨﺎﺕ ﮐﺎﺋﻨﺎﺕ ﮐﻪ ﻣﻌﻠﻮﻣﺎﺕ ﺫﺍﺕ‬ ‫ّ‬ ‫ﻭ ّ‬ ‫ﺍﺣﺪﻳﺖ ﻭ ﻋﻠﻢ ﻭ ﻣﻌﻠﻮﻣﺎﺗﺮﺍ ﻭﺣﺪﺕ‬ ‫ﻫﺴﺘﻨﺪ ﺯﻳﺮﺍ ﺣﻘﻴﻘﺖ ﺫﺍﺕ‬ ‫ّ‬

‫ﺗﻌﺪﺩ‬ ‫ﻣﻘﺮﺭ ﻭ ّﺍﻻ ﺫﺍﺕ‬ ‫ﺻﺮﻑ‬ ‫ﺍﺣﺪﻳﺖ ﻣﻌﺮﺽ ﮐﺜﺮﺍﺕ ﮔﺮﺩﺩ ﻭ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺤﻘﻖ ﻭ ّ‬

‫ﻗﺪﻣﺎ ﻻﺯﻡ ﺁﻳﺪ ﻭ ﺍﻳﻦ ﺑﺎﻃﻞ ﺍﺳﺖ ‪ .‬ﭘﺲ ﺛﺎﺑﺖ ﺷﺪ ﮐﻪ ﻣﻌﻠﻮﻣﺎﺕ‬

‫ﻋﻴﻦ ﻋﻠﻢ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻋﻠﻢ ﻋﻴﻦ ﺫﺍﺕ ﻳﻌﻨﻰ ﻋﺎﻟﻢ ﻭ ﻋﻠﻢ ﻭ ﻣﻌﻠﻮﻡ ﺣﻘﻴﻘﺖ‬

‫ﺗﻌﺪﺩ ﻗﺪﻳﻢ ﻻﺯﻡ ﺁﻳﺪ ﻭ‬ ‫ﻭﺍﺣﺪﻩ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺩﻭﻥ ﺁﻥ‬ ‫ﺗﺼﻮﺭ ﻧﻤﺎﺋﻴﻢ ّ‬ ‫ّ‬ ‫ﺗﺴﻠﺴﻞ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﻗﺪﻣﺎ ﻣﻨﺘﻬﻰ ﺑﻪ ﻧﺎﻣﺘﻨﺎﻫﻰ ﮔﺮﺩﺩ ﻭ ﭼﻮﻥ‬

‫ﺣﻖ ﻋﻴﻦ ﺫﺍﺕ‬ ‫ﺍﺣﺪﻳﺖ ﺑﻮﺩﻩﺍﻧﺪ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﻌﻴﻨﺎﺕ ﮐﺎﺋﻨﺎﺕ ﺩﺭ ﻋﻠﻢ ّ‬ ‫ﺗﺸﺨﺼﺎﺕ ﻭ ّ‬

‫ﻭ ﺑﻬﻴﭻ ﻭﺟﻪ ﺍﻣﺘﻴﺎﺯﻯ ﺩﺭ ﻣﻴﺎﻥ ﻧﺒﻮﺩ ﭘﺲ ﻭﺣﺪﺕ ﺣﻘﻴﻘﻰ ﺑﻮﺩ‬

‫ﺍﺣﺪﻳﺖ‬ ‫ﻭ ﺟﻤﻴﻊ ﻣﻌﻠﻮﻣﺎﺕ ﺑﻨﺤﻮ ﺑﺴﺎﻃﺖ ﻭ ﻭﺣﺪﺕ ﺩﺭ ﺣﻘﻴﻘﺖ ﺫﺍﺕ‬ ‫ّ‬

‫ﻣﻨﺪﻣﺞ ﻭ ﻣﻨﺪﺭﺝ ﺑﻮﺩﻧﺪ ﻳﻌﻨﻰ ﺑﻨﺤﻮ ﺑﺴﺎﻃﺖ ﻭ ﻭﺣﺪﺕ ﻣﻌﻠﻮﻣﺎﺕ ﺑﺎﺭﻯ‬ ‫ﺗﺠﻠﻰ ﻇﻬﻮﺭ ﻧﻤﻮﺩ‬ ‫ﺣﻖ ّ‬ ‫ﺣﻖ ﺑﻮﺩﻧﺪ ﻭ ﭼﻮﻥ ّ‬ ‫ﺗﻌﺎﻟﻰ ﺑﻮﺩﻧﺪ ﻭ ﻋﻴﻦ ﺫﺍﺕ ّ‬

‫ﺗﻌﻴﻨﺎﺕ ﮐﺎﺋﻨﺎﺕ ﮐﻪ ﻭﺟﻮﺩ ﻋﻠﻤﻰ ﺩﺍﺷﺘﻨﺪ ﻳﻌﻨﻰ ﺻﻮﺭ‬ ‫ﺁﻥ‬ ‫ّ‬ ‫ﺗﺸﺨﺼﺎﺕ ﻭ ّ‬

‫ﻬﻴﻪ ﺑﻮﺩﻧﺪ ﺩﺭ ﺧﺎﺭﺝ ﻭﺟﻮﺩ ﻋﻴﻨﻰ ﻳﺎﻓﺘﻨﺪ ﻭ ﺁﻥ ﻭﺟﻮﺩ ﺣﻘﻴﻘﻰ ﺑﺼﻮﺭ‬ ‫ﻋﻠﻤﻴﮥ ﺍﻟ ّ‬ ‫ّ‬

‫ﻣﻨﺤﻞ ﮔﺮﺩﻳﺪ ﺍﻳﻦ ﺍﺳﺖ ﺍﺻﻞ ﺍﺳﺘﺪﻻﻝ ﺁﻧﺎﻥ ‪ .‬ﻭ ﺛﻴﺎﺳﻔﻴﻬﺎ‬ ‫ﻧﺎﻣﺘﻨﺎﻫﻴﻪ‬ ‫ّ‬

‫ﻭ ﺻﻮﻓﻴﻬﺎ ﺑﺪﻭ ﻗﺴﻤﻨﺪ ﻳﮏ ﻗﺴﻢ ﻋﻮﺍﻣﻨﺪ ﮐﻪ ﺁﻧﻬﺎ ﻣﺤﺾ ﺗﻘﻠﻴﺪ ﻣﻌﺘﻘﺪ‬

‫ﻭﺣﺪﺕ ﻭﺟﻮﺩﻧﺪ ﻭ ﻣﻠﺘﻔﺖ ﻣﻘﺼﺪ ﻣﺸﺎﻫﻴﺮ ﻋﻠﻤﺎﻯ ﺧﻮﻳﺶ ﻧﻴﺴﺘﻨﺪ‬ ‫ﻋﺎﻡ‬ ‫ﺯﻳﺮﺍ ﻋﻮﺍﻡ‬ ‫ﺻﻮﻓﻴﻪ ﺭﺍ ﮔﻤﺎﻥ ﭼﻨﺎﻥ ﮐﻪ ﻣﺮﺍﺩ ﺍﺯ ﻭﺟﻮﺩ ‪ ،‬ﻭﺟﻮﺩ ّ‬ ‫ّ‬

‫ﻣﺼﺪﺭﻳﺴﺖ ﮐﻪ ﻣﻔﻬﻮﻡ ﺫﻫﻨﻰ ﻭ ﻋﻘﻠﻰ ﺍﻧﺴﺎﻧﺴﺖ ﻳﻌﻨﻰ ﺍﻧﺴﺎﻥ ﺍﺩﺭﺍﮎ‬ ‫ﻋﺎﻡ ﻋﺮﺿﻰ ﺍﺳﺖ ﺍﺯ ﺍﻋﺮﺍﺽ ﮐﻪ‬ ‫ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﻳﻦ ﻭﺟﻮﺩ ّ‬

‫ﻣﺎﻫﻴﺎﺕ ﮐﺎﺋﻨﺎﺕ ﺟﻮﻫﺮ ﺍﺳﺖ ﻭ‬ ‫ﺣﻠﻮﻝ ﺑﺮ ﺣﻘﺎﺋﻖ ﮐﺎﺋﻨﺎﺕ ﻣﻴﻨﻤﺎﻳﺪ ﻭ‬ ‫ّ‬

‫ﺧﺎﺻﻴﺖ ﺍﺷﻴﺎ ﮐﻪ ﻗﺎﺋﻢ‬ ‫ﺍﻳﻦ ﻭﺟﻮﺩ َﻋَﺮﺿﻰ ﮐﻪ ﻗﺎﺋﻢ ﺑﮑﺎﺋﻨﺎﺗﺴﺖ ﻣﺎﻧﻨﺪ‬ ‫ّ‬

‫ﺍﻟﺒﺘﻪ ﺟﻮﻫﺮ ﺍﻋﻈﻢ ﺍﺯ ﻋﺮﺽ‬ ‫ﺑﺎﺷﻴﺎﺳﺖ ﻋﺮﺿﻰ ﺍﺳﺖ ﺍﺯ ﺍﻋﺮﺍﺽ ‪ .‬ﻭ ّ‬ ‫ﺹ ‪٢٢١‬‬ ‫ﺍﺳﺖ ﺯﻳﺮﺍ ﺟﻮﻫﺮ ﺍﺻﻞ ﺍﺳﺖ ﻭ ﻋﺮﺽ ﻓﺮﻉ ﺍﺳﺖ ﺟﻮﻫﺮ ﻗﺎﺋﻢ ﺑﻨﻔﺴﻪ‬ ‫ﺍﺳﺖ ﻭ ﻋﺮﺽ ﻗﺎﺋﻢ ﺑﻐﻴﺮ ﻳﻌﻨﻰ ﻣﺤﺘﺎﺝ ﺑﺠﻮﻫﺮﻯ ﮐﻪ ﻗﺎﺋﻢ ﺑﺂﻥ ﺑﺎﺷﺪ‬

‫ﺣﻖ ﻓﺮﻉ ﺧﻠﻖ ﺍﺳﺖ ﻭ ﻣﺤﺘﺎﺝ ﺑﺨﻠﻖ ﻭ ﺧﻠﻖ ﻣﺴﺘﻐﻨﻰ‬ ‫ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ّ‬

‫ﻣﺜﻼ ﻋﻨﺎﺻﺮ ﻣﻔﺮﺩﮤ ﻫﺮ ﺗﺮﮐﻴﺒﻰ ﺑﺤﺴﺐ ﻧﻈﺎﻡ ﻋﻤﻮﻣﻰ ﺍﻟﻬﻰ ﮔﺮﺩﺩ‬ ‫ﺣﻖ ‪.‬‬ ‫ً‬ ‫ﺍﺯ ّ‬

‫ﮐﺎﺋﻨﻰ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﻣﻮﺟﻮﺩ ﺷﻮﺩ ﻳﻌﻨﻰ ﭼﻮﻥ ﻋﻨﺎﺻﺮﻯ ﺗﺮﮐﻴﺐ ﺷﻮﺩ ﺍﺯ‬

‫ﺁﻥ ﺗﺮﮐﻴﺐ ﻭﺟﻮﺩ ﻧﺒﺎﺗﻰ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﻋﻨﺎﺻﺮﻯ ﺩﻳﮕﺮ ﺗﺮﮐﻴﺐ ﺷﻮﺩ‬

‫ﻭ ﺍﺯ ﺍﻭ ﻭﺟﻮﺩ ﺣﻴﻮﺍﻧﻰ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭﻋﻨﺎﺻﺮﻯ ﺩﻳﮕﺮ ﺗﺮﮐﻴﺐ ﺷﻮﺩ‬ ‫ﻭ ﺍﺯ ﺍﻭ ﮐﺎﺋﻨﺎﺕ ﺳﺎﺋﺮﻩ ﻭﺟﻮﺩ ﻳﺎﺑﺪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻭﺟﻮﺩ ﺍﺷﻴﺎ ﻓﺮﻉ‬

‫ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎ ﺷﺪ ‪ ،‬ﭼﮕﻮﻧﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻳﻦ ﻭﺟﻮﺩ ﮐﻪ ﻋﺮﺿﻰ ﺍﺯ ﺍﻋﺮﺍﺽ‬

‫ﺍﺳﺖ ﻭ ﻣﺤﺘﺎﺝ ﺑﺠﻮﻫﺮﻯ ﮐﻪ ﻗﺎﺋﻢ ﺑﺂﻥ ﺑﺎﺷﺪ ﻗﺪﻳﻢ ﺫﺍﺗﻰ ﺑﺎﺷﺪ ﻭ ﻣﻮﺟﺪ‬

‫ﺗﻌﻤﻖ ﺩﺭ ﺍﻳﻦ ﻣﺴﺄﻟﻪ‬ ‫ّ‬ ‫ﺍﻣﺎ ﻋﻠﻤﺎء ﻣﺎﻫﺮ ﺛﻴﺎﺳﻔﻴﻬﺎ ﻭ ﺻﻮﻓﻴﻬﺎ ﺑﻌﺪ ﺍﺯ ّ‬ ‫ﮐﻞ ؟ ّ‬

‫ﻋﺎﻡ ﮐﻪ ﻣﻔﻬﻮﻡ ﺫﻫﻨﻰ‬ ‫ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﻭﺟﻮﺩ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ ﻳﮑﻰ ﻭﺟﻮﺩ ّ‬ ‫ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺁﻥ ﺣﺎﺩﺙ ﺍﺳﺖ ﻭ ﻋﺮﺿﻰ ﺍﺯ ﺍﻋﺮﺍﺽ ﻭ ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎ‬

‫ﻋﺎﻡ ﺫﻫﻨﻰ ﻧﻪ‬ ‫ﺍﻣﺎ ﻣﻘﺼﺪ ﺍﺯ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺍﻳﻦ ﻭﺟﻮﺩ ّ‬ ‫ﺟﻮﺍﻫﺮ ‪ّ .‬‬

‫ﻣﻘﺪﺱ‬ ‫ﻣﻨﺰﻩ ﻭ ّ‬ ‫ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﻭﺟﻮﺩ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻫﺮ ﺗﻌﺒﻴﺮﻯ ّ‬

‫ﺍﻻﺷﻴﺎﺳﺖ ﻭ ﺁﻥ ﻭﺍﺣﺪ ﺍﺳﺖ ﻳﻌﻨﻰ ﻭﺍﺣﺪ‬ ‫ﺍﺳﺖ ﻭ ﺁﻥ ﻣﺎ‬ ‫ﻳﺘﺤﻘﻖ ﺑﻪ ٔ‬ ‫ّ‬

‫ﻗﻮﺕ ﻭ ﻭﺟﻮﺩ‬ ‫ﻣﺎﺩﻩ ﻭ ّ‬ ‫ﺣﻘﻴﻘﻰ ﮐﻪ ﺟﻤﻴﻊ ﺍﺷﻴﺎ ﺑﺎﻭ ﻭﺟﻮﺩ ﻳﺎﻓﺘﻪ ﻳﻌﻨﻰ ّ‬

‫ﻋﺎﻡ ﮐﻪ ﻣﻔﻬﻮﻡ ﻋﻘﻠﻰ ﺍﻧﺴﺎﻧﺴﺖ ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺣﻘﻴﻘﺖ ﻣﺴﺄﻟﮥ ﺛﻴﺎﺳﻔﻴﻬﺎ ﻭ‬ ‫ّ‬

‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ‬ ‫ﺻﻮﻓﻴﻬﺎ ‪ .‬ﺑﺎﺭﻯ ﺩﺭ ﺍﻳﻨﮑﻪ ﻣﺎ‬ ‫ﻳﺘﺤﻘﻖ ﺑﻪ ٔ‬ ‫ّ‬ ‫ﺍﻻﺷﻴﺎء ﻭﺍﺣﺪ ﺍﺳﺖ ّ‬ ‫ﺍﺳﺖ ﻳﻌﻨﻰ ﻓﻼﺳﻔﻪ ﻭ ﺍﻧﺒﻴﺎ ﻭ ﻟﮑﻦ ﻓﺮﻕ ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺍﻧﺒﻴﺎ‬

‫ﺣﻖ ﻣﺤﺘﺎﺝ ﺑﻮﺟﻮﺩ ﮐﺎﺋﻨﺎﺕ ﻧﻴﺴﺖ ﻋﻠﻢ ﺧﻠﻖ ﻣﺤﺘﺎﺝ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﻋﻠﻢ ّ‬

‫ﺣﻖ ﻣﺤﺘﺎﺝ ﺑﻤﺎﺩﻭﻥ ﺑﺎﺷﺪ ﺁﻥ ﻋﻠﻢ ﺧﻠﻖ‬ ‫ﺑﻮﺟﻮﺩ ﻣﻌﻠﻮﻣﺎﺗﺴﺖ ﺍﮔﺮ ﻋﻠﻢ ّ‬ ‫ﺣﻖ ﺯﻳﺮﺍ ﻗﺪﻳﻢ ﻣﺒﺎﻳﻦ ﺣﺎﺩﺛﺴﺖ ﻭ ﺣﺎﺩﺙ ﻣﺨﺎﻟﻒ ﻗﺪﻳﻢ‬ ‫ﺍﺳﺖ ﻧﻪ ّ‬

‫ﺣﻖ ﺳﻠﺐ‬ ‫ﺁﻧﭽﻪ ﺭﺍ ﺩﺭ ﺧﻠﻖ ﺛﺎﺑﺖ ﻧﻤﺎﺋﻴﻢ ﮐﻪ ﺍﺯ ﻟﻮﺍﺯﻡ ﺣﺪﻭﺛﺴﺖ ﺩﺭ ّ‬

‫ﻧﻤﺎﺋﻴﻢ ﺯﻳﺮﺍ ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﺍﺯ ﻧﻘﺎﺋﺺ ﺍﺯ ﺧﺼﺎﺋﺺ ﻭﺟﻮﺏ ﺩﺭ‬ ‫ﺹ ‪‬‬

‫ﻣﺜﻼ ﺟﻬﻞ ﺑﻴﻨﻴﻢ ﺩﺭ ﻗﺪﻳﻢ ﺍﺛﺒﺎﺕ ﻋﻠﻢ ﮐﻨﻴﻢ ﺩﺭ ﺣﺎﺩﺙ ﻋﺠﺰ ﺑﻴﻨﻴﻢ‬ ‫ﺣﺎﺩﺙ ‪.‬‬ ‫ً‬ ‫ﺩﺭ ﻗﺪﻳﻢ ﻗﺪﺭﺕ ﺍﺛﺒﺎﺕ ﻧﻤﺎﺋﻴﻢ ﺩﺭ ﺣﺎﺩﺙ ﻓﻘﺮ ﺑﻴﻨﻴﻢ ﺩﺭ ﻗﺪﻳﻢ ﻏﻨﺎ ﺍﺛﺒﺎﺕ‬ ‫ﮐﻨﻴﻢ ﻳﻌﻨﻰ ﺣﺎﺩﺙ ﻣﻨﺸﺄ ﻧﻘﺎﺋﺺ ﺍﺳﺖ ﻭ ﻗﺪﻳﻢ ﺟﺎﻣﻊ ﮐﻤﺎﻻﺕ ﭼﻮﻧﮑﻪ‬ ‫ﻋﻠﻢ ﺣﺎﺩﺙ ﻣﺤﺘﺎﺝ ﺑﻮﺟﻮﺩ ﻣﻌﻠﻮﻣﺎﺗﺴﺖ ﻋﻠﻢ ﻗﺪﻳﻢ ﻣﺴﺘﻐﻨﻰ ﺍﺯ ﻭﺟﻮﺩ‬

‫ﺗﺸﺨﺼﺎﺕ ﮐﺎﺋﻨﺎﺕ ﮐﻪ ﻣﻌﻠﻮﻣﺎﺕ ﺑﺎﺭﻯ‬ ‫ﺗﻌﻴﻨﺎﺕ ﻭ‬ ‫ﻣﻌﻠﻮﻣﺎﺕ ﻟﺬﺍ‬ ‫ّ‬ ‫ﻗﺪﻣﻴﺖ ّ‬ ‫ّ‬

‫ﻬﻴﻪ ﻣﺤﺎﻁ ﺑﺎﺩﺭﺍﮐﺎﺕ‬ ‫ﺗﻌﺎﻟﻰ ﺍﺳﺖ ﻏﻴﺮ ﻭﺍﻗﻊ ﻭ ﺍﻳﻦ ﺍﻭﺻﺎﻑ‬ ‫ﮐﻤﺎﻟﻴﮥ ﺍﻟ ّ‬ ‫ّ‬

‫ﻋﻘﻠﻴﻪ ﻧﻴﺴﺖ ﺗﺎ ﺣﮑﻢ ﻧﻤﺎﺋﻰ ﮐﻪ ﻋﻠﻢ ﺍﻟﻬﻰ ﻣﺤﺘﺎﺝ ﺑﻤﻌﻠﻮﻣﺎﺗﺴﺖ ﻳﺎ ﺧﻴﺮ ‪ .‬ﺑﺎﺭﻯ‬ ‫ّ‬

‫ﺍﻳﻦ ﺍﻋﻈﻢ ﺑﺮﻫﺎﻥ ﺻﻮﻓﻴﻬﺎﺳﺖ ﻭ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺟﻤﻴﻊ ﺩﻻﺋﻞ ﺁﻧﺮﺍ ﺫﮐﺮ‬ ‫ﮐﻨﻴﻢ ﻭ ﺍﺟﻮﺑﮥ ﺁﻧﺎﻧﺮﺍ ﺑﻴﺎﻥ ﻧﻤﺎﺋﻴﻢ ﺑﺴﻴﺎﺭ ﺑﺘﻄﻮﻳﻞ ﺍﻧﺠﺎﻣﺪ ﺩﻟﻴﻞ ﻗﺎﻃﻊ‬

‫ﻭ ﺑﺮﻫﺎﻥ ﺳﺎﻃﻊ ﺁﻧﺎﻥ ﻳﻌﻨﻰ ﻋﻠﻤﺎﻯ ﻓﻀﻼﻯ ﺻﻮﻓﻴﺎﻥ ﻭ ﺛﻴﺎﺳﻔﻴﻬﺎ ﺍﻳﻦ‬ ‫ﺍﻻﺷﻴﺎﺳﺖ ﻳﻌﻨﻰ‬ ‫ﺍﻣﺎ ﻣﺴﺄﻟﮥ ﻭﺟﻮﺩ ﺣﻘﻴﻘﻰ ﮐﻪ ﻣﺎ‬ ‫ﻳﺘﺤﻘﻖ ﺑﻪ ٔ‬ ‫ّ‬ ‫ﺑﻮﺩ ‪ّ .‬‬

‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ‬ ‫ﺣﻘﻴﻘﺖ ﺫﺍﺕ‬ ‫ﺍﺣﺪﻳﺖ ﮐﻪ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﺑﺎﻭ ﻭﺟﻮﺩ ﻳﺎﻓﺘﻪ ّ‬ ‫ّ‬

‫ﺻﻮﻓﻴﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺣﻘﺎﻳﻖ ﺍﺷﻴﺎ ﻇﻬﻮﺭ‬ ‫ﺍﻣﺎ ﺗﻔﺎﻭﺕ ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ‬ ‫ّ‬ ‫ﺍﺳﺖ ّ‬

‫ﻭﺍﺣﺪ ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﻭ ﺍﻧﺒﻴﺎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﺻﺎﺩﺭ ﺍﺯ ﻭﺍﺣﺪ ﺣﻘﻴﻘﻰ ﺍﺳﺖ‬

‫ﺗﺠﻠﻰ ﻇﻬﻮﺭﻯ ﻋﺒﺎﺭﺕ ﺍﺯ‬ ‫ﻭ ﺗﻔﺎﻭﺕ ﻣﻴﺎﻥ ﻇﻬﻮﺭ ﻭ ﺻﺪﻭﺭ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ‪ّ .‬‬ ‫ﺣﺒﻪ ﮐﻪ‬ ‫ﺁﻧﺴﺖ ﮐﻪ ﺷﻰء ﻭﺍﺣﺪ ﺩﺭ ﺻﻮﺭ ﻧﺎﻣﺘﻨﺎﻫﻰ ﻇﺎﻫﺮ ﺷﻮﺩ‬ ‫ً‬ ‫ﻣﺜﻼ ّ‬

‫ﺷﻰء ﻭﺍﺣﺪ ﺍﺳﺖ ﻭ ﺩﺍﺭﻧﺪﮤ ﮐﻤﺎﻻﺕ ﻧﺒﺎﺗﻴﺴﺖ ﭼﻮﻥ ﻇﻬﻮﺭ ﻧﻤﺎﻳﺪ ﺑﺼﻮﺭ‬ ‫ﺗﺠﻠﻰ‬ ‫ﻧﺎﻣﺘﻨﺎﻫﻰ ﺍﻏﺼﺎﻥ ﻭ ﺍﻭﺭﺍﻕ ﻭ ﺷﮑﻮﻓﻪ ﻭ ﺍﺛﻤﺎﺭ‬ ‫ﻣﻨﺤﻞ ﮔﺮﺩﺩ ﺍﻳﻦ ﺭﺍ ّ‬ ‫ّ‬

‫ﺗﺠﻠﻰ ﺻﺪﻭﺭﻯ ﺍﻳﻨﺴﺖ ﮐﻪ ﺁﻥ ﻭﺍﺣﺪ ﺣﻘﻴﻘﻰ ﺩﺭ‬ ‫ﺍﻣﺎ ّ‬ ‫ﻇﻬﻮﺭﻯ ﮔﻮﻳﻨﺪ ‪ .‬ﻭ ّ‬ ‫ﻋﻠﻮ ﺗﻘﺪﻳﺲ ﺧﻮﻳﺶ ﺑﺎﻗﻰ ﻭ ﺑﺮﻗﺮﺍﺭ ﻭ ﻟﮑﻦ ﻭﺟﻮﺩ ﮐﺎﺋﻨﺎﺕ ﺍﺯ ﺍﻭ‬ ‫ّ‬

‫ﺻﺪﻭﺭ ﻳﺎﻓﺘﻪ ﻧﻪ ﻇﻬﻮﺭ ‪ .‬ﻣﺜﻠﺶ ﻣﺎﻧﻨﺪ ﺁﻓﺘﺎﺑﺴﺖ ﮐﻪ ﺷﻌﺎﻉ ﺍﺯ ﺍﻭ ﺻﺎﺩﺭ‬ ‫ﺗﻨﺰﻟﻰ‬ ‫ﻭ ﺑﺮ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﻓﺎﺋﺾ ﻭﻟﻰ ﺷﻤﺲ ﺩﺭ ّ‬ ‫ﻋﻠﻮ ﺗﻘﺪﻳﺲ ﺧﻮﺩ ﺑﺎﻗﻰ ّ‬ ‫ﻫﻮﻳﺖ‬ ‫ﺷﻌﺎﻋﻴﻪ‬ ‫ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﻭﺍﻗﻊ ﻧﻪ ﻭ ﺑﺼﻮﺭ‬ ‫ّ‬ ‫ﻣﻨﺤﻞ ﻧﮕﺮﺩﻳﺪﻩ ﻭ ﺩﺭ ّ‬ ‫ّ‬

‫ﺗﺸﺨﺼﺎﺕ ﺍﺷﻴﺎ ﺟﻠﻮﻩ ﻧﻨﻤﻮﺩﻩ ﻗﺪﻡ ﺣﺎﺩﺙ ﻧﮕﺮﺩﻳﺪﻩ‬ ‫ﺑﺘﻌﻴﻨﺎﺕ ﻭ‬ ‫ّ‬ ‫ﺍﺷﻴﺎ ّ‬

‫ﻏﻨﺎﻯ ﻣﻄﻠﻖ ﺍﺳﻴﺮ ﻓﻘﺮ ﻧﺸﺪﻩ ﮐﻤﺎﻝ ﻣﺤﺾ ﻧﻘﺺ ﺻﺮﻑ ﻧﮕﺮﺩﻳﺪﻩ ‪ .‬ﻣﺨﺘﺼﺮ‬

‫ﺹ ‪٢٢٣‬‬

‫ﺣﻖ ﺑﺼﻮﺭ‬ ‫ﺣﻖ ﻭ ﺧﻠﻖ ﻗﺎﺋﻠﻨﺪ ﻭ ﮔﻮﻳﻨﺪ ﮐﻪ ّ‬ ‫ﮐﻼﻡ ﺍﻳﻨﺴﺖ ﮐﻪ ﺻﻮﻓﻴﻬﺎ ّ‬

‫ﻣﻨﺤﻞ ﮔﺮﺩﻳﺪﻩ ﻭ ﻇﻬﻮﺭ ﻳﺎﻓﺘﻪ ﻣﺎﻧﻨﺪ ﺩﺭﻳﺎ ﮐﻪ ﺑﺼﻮﺭ‬ ‫ﻧﺎﻣﺘﻨﺎﻫﻰ ﺧﻠﻖ‬ ‫ّ‬

‫ﻧﺎﻣﺘﻨﺎﻫﻰ ﺍﻣﻮﺍﺝ ﺟﻠﻮﻩ ﻧﻤﻮﺩﻩ ﺍﻳﻦ ﺍﻣﻮﺍﺝ ﺣﺎﺩﺛﮥ ﻧﺎﻗﺼﻪ ﻫﻤﺎﻥ ﺑﺤﺮ ﻗﺪﻳﻢ‬

‫ﺣﻖ‬ ‫ﺍﻣﺎ ﺍﻧﺒﻴﺎء ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﻋﺎﻟﻢ ّ‬ ‫ﻬﻴﻪ ﺑﻮﺩ ‪ّ .‬‬ ‫ﺍﺳﺖ ﮐﻪ ﺟﺎﻣﻊ ﺟﻤﻴﻊ ﮐﻤﺎﻻﺕ ﺍﻟ ّ‬

‫ﺍﻭﻝ ﮐﻪ ﻓﻴﺾ‬ ‫ﺣﻖ ﺻﺎﺩﺭ ّ‬ ‫ﺍﺳﺖ ﻭ ﻋﺎﻟﻢ ﻣﻠﮑﻮﺕ ﻭ ﻋﺎﻟﻢ ﺧﻠﻖ ﺳﻪ ﭼﻴﺰ ﺍﺯ ّ‬

‫ﺗﺠﻠﻰ ﺩﺭ ﺣﻘﺎﺋﻖ ﮐﺎﺋﻨﺎﺕ ﻧﻤﻮﺩﻩ ﻧﻈﻴﺮ ﺷﻌﺎﻉ‬ ‫ﻣﻠﮑﻮﺗﻴﺴﺖ ﺻﺪﻭﺭ ﻳﺎﻓﺘﻪ ﻭ ّ‬ ‫ﮐﻪ ﺍﺯ ﺁﻓﺘﺎﺏ ﺻﺪﻭﺭ ﻳﺎﺑﺪ ﻭ ﺩﺭ ﮐﺎﺋﻨﺎﺕ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ﻭ ﺁﻥ ﻓﻴﺾ‬

‫ﺗﺠﻠﻰ ﮐﻨﺪ ﻭ ﺑﺤﺴﺐ‬ ‫ﮐﻞ ﺷﻰء ﺑﺼﻮﺭ ﻧﺎﻣﺘﻨﺎﻫﻰ ّ‬ ‫ﮐﻪ ﺷﻌﺎﻋﺴﺖ ﺩﺭ ﺣﻘﺎﺋﻖ ّ‬

‫ﺍﻣﺎ ﻗﻮﻝ‬ ‫ﺗﻌﻴﻦ ﻭ‬ ‫ﻗﺎﺑﻠﻴﺖ‬ ‫ﺍﺳﺘﻌﺪﺍﺩ ﻭ‬ ‫ّ‬ ‫ﺗﺸﺨﺺ ﻳﺎﺑﺪ ‪ّ .‬‬ ‫ﻣﺎﻫﻴﺎﺕ ﺍﺷﻴﺎ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺗﻨﺰﻝ ﺑﺪﺭﺟﮥ ﻓﻘﺮ ﻧﻤﺎﻳﺪ ﻭ ﻗﺪﻳﻢ‬ ‫ﺻﻮﻓﻴﻬﺎ ﺍﻗﺘﻀﺎ ﮐﻨﺪ ﮐﻪ ﻏﻨﺎﻯ ﻣﻄﻠﻖ ّ‬

‫ﺗﻘﻴﺪ ﻳﺎﺑﺪ ﻭ ﻗﺪﺭﺕ ﻣﺤﺾ ﺩﺭ ﻣﺮﺁﺕ ﻋﺠﺰ ﻣﺤﺪﻭﺩ ﺑﺤﺪﻭﺩ‬ ‫ﺑﺼﻮﺭ ﺣﺎﺩﺛﻪ ّ‬

‫ﺍﻣﮑﺎﻧﻴﻪ ﺷﻮﺩ ﻭ ﺍﻳﻦ ﺑﺪﻳﻬﻰ ﺍﻟﺒﻄﻼﻧﺴﺖ ‪ .‬ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﻢ ﮐﻪ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺎﻫﻴﺖ‬ ‫ﺣﻴﻮﺍﻧﻴﻪ ﻧﻨﻤﺎﻳﺪ ﻭ‬ ‫ﺗﻨﺰﻝ ﺑﺤﻘﻴﻘﺖ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻧﺴﺎﻧﻴﻪ ﮐﻪ ﺍﺷﺮﻑ ﻣﺨﻠﻮﻗﺎﺗﺴﺖ ّ‬

‫ﺣﺴﺎﺳﻪ ﺍﺳﺖ ﺑﺮﺗﺒﮥ ﻧﺒﺎﺕ ﻫﺒﻮﻁ ﻧﮑﻨﺪ ﻭ‬ ‫ﻗﻮﺕ ّ‬ ‫ﺣﻴﻮﺍﻧﻴﻪ ﮐﻪ ﻭﺍﺟﺪ ّ‬ ‫ّ‬

‫ﺟﻤﺎﺩﻳﻪ ﺳﻘﻮﻁ ﻧﻔﺮﻣﺎﻳﺪ ‪.‬‬ ‫ﻗﻮﮤ ﻧﺎﻣﻴﻪ ﺍﺳﺖ ﺩﺭ ﺣﻘﻴﻘﺖ‬ ‫ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ﻧﺒﺎﺗﻴﻪ ﮐﻪ ﺁﻥ ّ‬ ‫ّ‬

‫ﺗﻨﺰﻝ ﻭ ﻫﺒﻮﻃﻰ ﻧﻪ‬ ‫ﻋﻠﻮﻳﻪ ﺭﺍ ﺩﺭ ﻣﺮﺍﺗﺐ‬ ‫ﻣﺨﺘﺼﺮ ﺍﻳﻨﺴﺖ ﺣﻘﺎﻳﻖ‬ ‫ّ‬ ‫ّ‬ ‫ﺳﻔﻠﻴﻪ ّ‬ ‫ﻣﻘﺪﺱ ﺍﺯ ﺟﻤﻴﻊ ﺍﻭﺻﺎﻑ‬ ‫ﻬﻴﻪ ﮐﻪ ّ‬ ‫ﮐﻠﻴﮥ ﺍﻟ ّ‬ ‫ﭼﮕﻮﻧﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﺣﻘﻴﻘﺖ ّ ّ‬

‫ﮐﻮﻧﻴﻪ‬ ‫ﻭ ﻧﻌﻮﺗﺴﺖ ﺑﺎ ﻭﺟﻮﺩ ﺗﻘﺪﻳﺲ ﻭ ﺗﻨﺰﻳﻪ ﺻﺮﻑ ﺑﺼﻮﺭ ﻭ ﺣﻘﺎﻳﻖ‬ ‫ّ‬

‫ﺗﺼﻮﺭ‬ ‫ﻣﻨﺤﻞ ﮔﺮﺩﺩ ﺍﻳﻦ ﻭﻫﻢ ﻣﺤﺾ ﺍﺳﺖ ﻭ‬ ‫ﮐﻪ ﻣﺼﺪﺭ ﻧﻘﺎﺋﺺ ﺍﺳﺖ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻮﻫﻴﺖ ﺍﺳﺖ‬ ‫ﺭﺑﻮﺑﻴﺖ ﻭ‬ ‫ﻣﺤﺎﻝ ﺑﻠﮑﻪ ﺁﻥ ﺟﻮﻫﺮ ﺗﻘﺪﻳﺲ ﺟﺎﻣﻊ ﮐﻤﺎﻻﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﺠﻠﻰ ﺻﺪﻭﺭﻯ ﻭ ﻣﻘﺘﺒﺲ ﺍﺯ ﺍﻧﻮﺍﺭ‬ ‫ﻭ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ ﻣﺴﺘﻔﻴﺾ ﺍﺯ ﻓﻴﺾ ّ‬ ‫ﺍﺭﺿﻴﻪ ﮐﻪ ﺍﮐﺘﺴﺎﺏ‬ ‫ﮐﻤﺎﻝ ﻭ ﺟﻤﺎﻝ ﻣﻠﮑﻮﺗﻰ ﺍﻭ ﻣﺎﻧﻨﺪ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬

‫ﻓﻴﺾ ﻧﻮﺭ ﺍﺯ ﺷﻌﺎﻉ ﺷﻤﺲ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺷﻤﺲ ﺭﺍ ﺩﺭ ﺣﻘﺎﺋﻖ ﻣﺴﺘﻔﻴﻀﮥ‬ ‫ﺗﻨﺰﻝ ﻭ ﻫﺒﻮﻃﻰ ﻧﻪ ‪ .‬ﺑﻌﺪ ﺍﺯ ﺧﻮﺭﺩﻥ ﺷﺎﻡ ﻭ ﺁﺧﺮ‬ ‫ﻣﻮﺟﻮﺩﺍﺕ‬ ‫ّ‬ ‫ﺍﺭﺿﻴﻪ ّ‬

‫ﺍﻟﺴﻼﻡ ‪.‬‬ ‫ﺷﺐ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﻧﻮﺷﺘﻦ ﻣﺠﺎﻝ ﻧﻪ ﻭ ّ‬ ‫ﺹ ‪‬‬

‫‪ - ٨٣‬ﻓﺞ‬ ‫ﻣﻮﺍﺯﻳﻦ ﺍﺩﺭﺍﮎ‬

‫ﻣﺴﻠﻢ ﺍﺳﺖ ﻣﻨﺤﺼﺮ ﺩﺭ ﭼﻬﺎﺭ ﻣﻮﺍﺯﻳﻦ ﺍﺳﺖ ﻳﻌﻨﻰ‬ ‫ﻣﻴﺰﺍﻥ ﺍﺩﺭﺍﮎ ﺁﻧﭽﻪ ّ‬

‫ﺣﺲ ﺍﺳﺖ‬ ‫ﺍﻭﻝ ﻣﻴﺰﺍﻥ ّ‬ ‫ﺣﻘﺎﺋﻖ ﺍﺷﻴﺎ ﺑﺎﻳﻦ ﭼﻬﺎﺭ ﭼﻴﺰ ﺍﺩﺭﺍﮎ ﻣﻴﺸﻮﺩ ‪ّ .‬‬

‫ﺷﺎﻣﻪ ﻭ ﻻﻣﺴﻪ ﺍﺣﺴﺎﺱ ﻣﻴﺸﻮﺩ‬ ‫ﻳﻌﻨﻰ ﺁﻧﭽﻪ ﺑﭽﺸﻢ ﻭ ﮔﻮﺵ ﻭ ﺫﺍﺋﻘﻪ ﻭ ّ‬ ‫ﺍﻳﻨﺮﺍ ﻣﺤﺴﻮﺱ ﻣﻴﮕﻮﻳﻨﺪ ‪ .‬ﺍﻣﺮﻭﺯ ﻧﺰﺩ ﺟﻤﻴﻊ ﻓﻼﺳﻔﮥ ﺍﺭﻭﭘﺎ ﺍﻳﻦ ﻣﻴﺰﺍﻥ‬

‫ﻣﻘﺪﺱ‬ ‫ﺣﺲ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻴﺰﺍﻧﺮﺍ ّ‬ ‫ﺗﺎﻡ ﺍﺳﺖ ﻣﻴﮕﻮﻳﻨﺪ ﺍﻋﻈﻢ ﻣﻮﺍﺯﻳﻦ ّ‬ ‫ّ‬

‫ﺣﺲ ﻧﺎﻗﺺ ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﻄﺎ ﺩﺍﺭﺩ ‪‬‬ ‫ﻣﻴﺸﻤﺎﺭﻧﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﻣﻴﺰﺍﻥ ّ‬

‫ﺣﺴﻴﻪ ﺑﺼﺮ ﺍﺳﺖ ﺑﺼﺮ ﺳﺮﺍﺏ ﺭﺍ ﺁﺏ ﺑﻴﻨﺪ ﻭ ﺻﻮﺭ‬ ‫ً‬ ‫ﻣﺜﻼ ﺍﻋﻈﻢ ﻗﻮﺍﻯ ّ ّ‬

‫ﻣﺮﺋﻴﻪ ﺩﺭ ﻣﺮﺁﺗﺮﺍ ﺣﻘﻴﻘﺖ ﻣﻴﺸﻤﺎﺭﺩ ﻭ ﻣﻮﺟﻮﺩ ﺑﻴﻨﺪ ﻭ ﺍﺟﺴﺎﻡ ﮐﺒﻴﺮﻩ ﺭﺍ‬ ‫ّ‬

‫ﺟﻮﺍﻟﻪ ﺭﺍ ﺩﺍﺋﺮﻩ ﺑﻴﻨﺪ ﺯﻣﻴﻦ ﺭﺍ ﺳﺎﮐﻦ ﮔﻤﺎﻥ ﮐﻨﺪ ﺁﻓﺘﺎﺑﺮﺍ‬ ‫ﺻﻐﻴﺮ ﺩﺍﻧﺪ ﻧﻘﻄﮥ ّ‬

‫ﻣﺘﺤﺮﮎ ﺑﻴﻨﺪ ﻭ ﺍﻣﺜﺎﻝ ﺫﻟﮏ ﺩﺭ ﺑﺴﻴﺎﺭ ﺍﻣﻮﺭ ﺧﻄﺎ ﮐﻨﺪ ﻟﻬﺬﺍ ﻧﻤﻴﺸﻮﺩ‬ ‫ّ‬ ‫ﺑﺮ ﺁﻥ ﺍﻋﺘﻤﺎﺩ ﮐﺮﺩ ‪ .‬ﻣﻴﺰﺍﻥ ﺛﺎﻧﻰ ﻣﻴﺰﺍﻥ ﻋﻘﻞ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻴﺰﺍﻥ ﺩﺭ‬

‫ﻧﺰﺩ ﻓﻼﺳﻔﮥ ﺍﻭﻟﻰ ‪ ،‬ﺍﺳﺎﻃﻴﻦ ﺣﮑﻤﺖ ‪ ،‬ﻣﻴﺰﺍﻥ ﺍﺩﺭﺍﮎ ﺑﻮﺩ ﺑﻌﻘﻞ ﺍﺳﺘﺪﻻﻝ‬

‫ﺗﺸﺒﺚ ﻣﻴﻨﻤﻮﺩﻧﺪ ﺯﻳﺮﺍ ﺍﺳﺘﺪﻻﻻﺕ ﺍﻳﺸﺎﻥ‬ ‫ﻣﻴﮑﺮﺩﻧﺪ ﻭ ﺑﺪﻻﺋﻞ‬ ‫ﻋﻘﻠﻴﻪ ّ‬ ‫ّ‬ ‫ﺟﻤﻴﻌﺶ ﻋﻘﻠﻴﺴﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﺍﺧﺘﻼﻑ ﮐﺮﺩﻧﺪ ﻭ ﺁﺭﺍﺋﺸﺎﻥ‬

‫ﺣﺘﻰ ﺗﺒﺪﻳﻞ ﻓﮑﺮ ﻣﻴﮑﺮﺩﻧﺪ ﻳﻌﻨﻰ ﻳﮏ ﻣﺴﺄﻟﻪ ﺭﺍ ﺑﻴﺴﺖ ﺳﺎﻝ‬ ‫ﻣﺨﺘﻠﻒ ﺑﻮﺩ ّ‬

‫ﻋﻘﻠﻴﻪ ﺍﺳﺘﺪﻻﻝ ﺑﺮ ﻭﺟﻮﺩﺵ ﻣﻴﮑﺮﺩﻧﺪ ﺑﻌﺪ ﺍﺯ ﺑﻴﺴﺖ ﺳﺎﻝ‬ ‫ﺑﺪﻻﺋﻞ‬ ‫ّ‬

‫ﺑﺎﺩﻟﮥ‬ ‫ﺑﺪﻻﺋﻞ‬ ‫ﺣﺘﻰ ﺍﻓﻼﻃﻮﻥ ﺩﺭ ﺑﺪﺍﻳﺖ ّ‬ ‫ﻋﻘﻠﻴﻪ ﻧﻔﻰ ﺁﻧﺮﺍ ﻣﻴﻨﻤﻮﺩﻧﺪ ّ‬ ‫ّ‬

‫ﻋﻘﻠﻴﻪ ﺍﺛﺒﺎﺕ ﺳﮑﻮﻥ ﺍﺭﺽ ﻭ ﺣﺮﮐﺖ ﺷﻤﺲ ﺭﺍ ﻣﻴﻨﻤﻮﺩ ﻭ ﺑﻌﺪ ﺑﺪﻻﺋﻞ‬ ‫ّ‬ ‫ﻣﺘﺤﺮﮎ ﻭ ﺑﻌﺪ ﻓﮑﺮ‬ ‫ﻋﻘﻠﻴﻪ ﺍﺛﺒﺎﺕ ﻧﻤﻮﺩ ﮐﻪ ﺷﻤﺲ ﻣﺮﮐﺰ ﺍﺳﺖ ﻭ ﺯﻣﻴﻦ‬ ‫ّ‬ ‫ّ‬

‫ﺑﮑﻠﻰ ﻓﺮﺍﻣﻮﺵ ﺷﺪ ﺍﺧﻴﺮﴽ‬ ‫ﺑﻄﻠﻤﻴﻮﺱ ﺷﻬﺮﺕ ﮐﺮﺩ ﻭ ﻓﮑﺮ ﺍﻓﻼﻃﻮﻥ ّ‬

‫ﺭﺍﺻﺪ ﺟﺪﻳﺪ ﺩﻭﺑﺎﺭﻩ ﺍﺣﻴﺎء ﺍﻳﻦ ﺭﺃﻯ ﮐﺮﺩ ‪ .‬ﭘﺲ ﭼﻮﻥ ﺣﻀﺮﺍﺕ‬

‫ﻋﻘﻠﻴﻪ‬ ‫ﻣﺴﺘﺪﻝ ﺑﺪﻻﺋﻞ‬ ‫ﮐﻞ‬ ‫ّ‬ ‫ﺭﻳﺎﺿﻴﻮﻥ ﺍﺧﺘﻼﻑ ﮐﺮﺩﻧﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺹ ‪٢٢‬‬

‫ﻣﺪﺗﻰ ﺍﺛﺒﺎﺕ ﻣﻴﻨﻤﻮﺩﻧﺪ ﻭ ﺑﻌﺪ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﺴﺄﻟﻪ ﺍﻯ ﺭﺍ ﺑﺪﻻﺋﻞ‬ ‫ﻋﻘﻠﻴﻪ ّ‬ ‫ّ‬ ‫ﻣﺪﺗﻰ ﺑﺪﻻﺋﻞ‬ ‫ﻣﺪﺗﻰ ﺑﺮ ﺭﺃﻳﻰ‬ ‫ﻋﻘﻠﻴﻪ ﻧﻔﻰ ﮐﺮﺩﻧﺪ ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﻳﮑﻰ ﺍﺯ ﻓﻼﺳﻔﻪ ّ‬ ‫ﺍﺯ ّ‬ ‫ّ‬

‫ﻣﺪﺗﻰ‬ ‫ﺛﺎﺑﺖ ﺑﻮﺩ ﻭ ﺩﺭ ﺍﺛﺒﺎﺗﺶ ﺍﻗﺎﻣﮥ ّ‬ ‫ﺍﺩﻟﻪ ﻭ ﺑﺮﺍﻫﻴﻦ ﻣﻴﻨﻤﻮﺩ ﺑﻌﺪ ﺍﺯ ّ‬

‫ﺍﺯ ﺁﻥ ﺭﺃﻯ ﻣﻨﺼﺮﻑ ﻣﻴﺸﺪ ﻭ ﺑﺪﻟﻴﻞ ﻋﻘﻠﻰ ﻧﻔﻰ ﺁﻧﺮﺍ ﻣﻴﮑﺮﺩ ‪ .‬ﭘﺲ ﻣﻌﻠﻮﻡ‬

‫ﺗﺎﻡ ﻧﻴﺴﺖ ﭼﻪ ﮐﻪ ﺍﺧﺘﻼﻑ ﻓﻼﺳﻔﮥ ﺍﻭﻟﻰ ﻭ ﻋﺪﻡ‬ ‫ﺷﺪ ﮐﻪ ﻣﻴﺰﺍﻥ ﻋﻘﻠﻰ ّ‬ ‫ﺗﺎﻡ ﻧﻴﺴﺖ‬ ‫ﺛﺒﺎﺕ ﻭ ﺗﺒﺪﻳﻞ ﻓﮑﺮ ﺩﻟﻴﻞ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻴﺰﺍﻥ ﻋﻘﻞ ّ‬

‫ﺍﻟﺮﺃﻯ‬ ‫ﻣﺘﺤﺪ ّ‬ ‫ﻣﺘﻔﻖ ﺍﻟﻔﮑﺮ ﻭ ّ‬ ‫ﺗﺎﻡ ﺑﻮﺩ ﺑﺎﻳﺪ ﺟﻤﻴﻊ ّ‬ ‫ﭼﻪ ﺍﮔﺮ ﻣﻴﺰﺍﻥ ﻋﻘﻞ ّ‬ ‫ﻣﻘﺪﺳﻪ‬ ‫ﺑﺎﺷﻨﺪ ‪ .‬ﻣﻴﺰﺍﻥ ﺛﺎﻟﺚ ﻣﻴﺰﺍﻥ ﻧﻘﻞ ﺍﺳﺖ ﻭ ﺁﻥ ﻧﺼﻮﺹ ﮐﺘﺐ ّ‬ ‫ﺍﺳﺖ ﮐﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﺧﺪﺍ ﺩﺭ ﺗﻮﺭﺍﺕ ﭼﻨﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﻭ ﺩﺭ‬

‫ﺗﺎﻡ ﻧﻴﺴﺖ ﺑﺠﻬﺖ ﺁﻧﮑﻪ‬ ‫ﺍﻧﺠﻴﻞ ﭼﻨﻴﻦ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﺍﻳﻦ ﻣﻴﺰﺍﻥ ﻫﻢ ّ‬

‫ﻧﻘﻞ ﺭﺍ ﻋﻘﻞ ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﺑﻌﺪ ﺍﺯ ﺍﻳﻨﮑﻪ ﻧﻔﺲ ﻋﻘﻞ ﻣﺤﺘﻤﻞ ﺍﻟﺨﻄﺎﺳﺖ‬

‫ﭼﮕﻮﻧﻪ ﺗﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺩﺭ ﺍﺩﺭﺍﮎ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻌﺎﻧﻰ ﺍﻗﻮﺍﻝ ﻣﻨﻘﻮﻟﻪ‬

‫ﺧﻄﺎ ﻧﻨﻤﻮﺩﻩ ﺑﻠﮑﻪ ﻋﻴﻦ ﺻﻮﺍﺏ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﻪ ﺧﻄﺎ ﮐﻨﺪ‬ ‫ﻭ ﻳﻘﻴﻦ ﺣﺎﺻﻞ ﻧﻤﻴﺸﻮﺩ ‪ .‬ﺍﻳﻦ ﻣﻴﺰﺍﻥ ﺭﺋﻴﺴﻬﺎﻯ ﺍﺩﻳﺎﻥ ﺍﺳﺖ ﺁﻧﭽﻪ ﺁﻧﻬﺎ ﺍﺯ‬ ‫ﻋﻘﻠﻴﮥ ﺁﻧﻬﺎﺳﺖ ﮐﻪ ﺍﺯ ﺁﻥ‬ ‫ﻧﺼﻮﺹ ﮐﺘﺎﺏ ﺍﺩﺭﺍﮎ ﮐﻨﻨﺪ ﺍﻳﻦ ﺍﺩﺭﺍﮐﺎﺕ‬ ‫ّ‬ ‫ﻧﺼﻮﺹ ﺍﺩﺭﺍﮎ ﮐﻨﻨﺪ ﻧﻪ ﺣﻘﻴﻘﺖ ﻭﺍﻗﻊ ﺯﻳﺮﺍ ﻋﻘﻞ ﻣﺜﻞ ﻣﻴﺰﺍﻧﺴﺖ ﻭ‬ ‫ﻣﺨﺘﻞ ﺑﺎﺷﺪ‬ ‫ﻣﻌﺎﻧﻰ ﻣﺪﺭﮐﮥ ﺍﺯ ﻧﺼﻮﺹ ﻣﺜﻞ ﺷﻰء ﻣﻮﺯﻭﻥ ﻣﻴﺰﺍﻥ ﮐﻪ‬ ‫ّ‬

‫ﻣﻮﺯﻭﻥ ﭼﻪ ﻧﻮﻉ ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ ‪ .‬ﭘﺲ ﺑﺪﺍﻥ ﺁﻧﭽﻪ ﺩﺭ ﺩﺳﺖ ﻧﺎﺱ ﺍﺳﺖ‬ ‫ﻭ ﻣﻌﺘﻘﺪ ﻧﺎﺱ ﻣﺤﺘﻤﻞ ﺍﻟﺨﻄﺎﺳﺖ ﺯﻳﺮﺍ ﺩﺭ ﺍﺛﺒﺎﺕ ﻭ ﻧﻔﻰ ﺷﻰء ﺍﮔﺮ‬ ‫ﺗﺎﻡ ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﺩﻟﻴﻞ‬ ‫ﺣﺴﻰ ﺁﺭﺩ ﻭﺍﺿﺢ ﺷﺪ ﮐﻪ ﺁﻥ ﻣﻴﺰﺍﻥ ّ‬ ‫ﺩﻟﻴﻞ ّ‬

‫ﺗﺎﻡ‬ ‫ﺗﺎﻡ ﻧﻴﺴﺖ ﻳﺎ ﺍﮔﺮ ﺩﻟﻴﻞ ﻧﻘﻠﻰ ﮔﻮﻳﺪ ﺁﻥ ﻧﻴﺰ ّ‬ ‫ﻋﻘﻠﻰ ﮔﻮﻳﺪ ﺁﻥ ﻧﻴﺰ ّ‬

‫ﻧﻴﺴﺖ ﭘﺲ ﻭﺍﺿﺢ ﺷﺪ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﺧﻠﻖ ﻣﻴﺰﺍﻧﻰ ﻧﻴﺴﺖ ﮐﻪ ﺍﻋﺘﻤﺎﺩ‬

‫ﻧﻤﺎﺋﻰ ﺑﻠﮑﻪ ﻓﻴﺾ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻣﻴﺰﺍﻥ ﺻﺤﻴﺢ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﺑﺪﴽ‬

‫ﺷﮏ ﻭ ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﻭ ﺁﻥ ﺗﺄﻳﻴﺪﺍﺕ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ ﮐﻪ ﺑﺎﻧﺴﺎﻥ‬ ‫ّ‬ ‫ﻣﻴﺮﺳﺪ ﻭ ﺩﺭ ﺁﻥ ﻣﻘﺎﻡ ﻳﻘﻴﻦ ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ ‪.‬‬ ‫ﺹ ‪٢٢‬‬

‫‪ - ٨٤‬ﻓﺪ‬

‫ﻬﻴﻪ‬ ‫ﺩﺭ ﻭﺟﻮﺏ ﻣﺘﺎﺑﻌﺖ ﻧﻤﻮﺩﻥ ﺗﻌﺎﻟﻴﻢ ﻣﻈﺎﻫﺮ ﺍﻟ ّ‬ ‫ﺳﺆﺍﻝ‬

‫ﻣﻮﻓﻘﻨﺪ ﻭ ﺍﺧﻼﻕ‬ ‫ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﺎﻋﻤﺎﻝ‬ ‫ﺧﻴﺮﻳﻪ ﻭ ﺧﻴﺮ ﺧﻮﺍﻫﻰ ﻋﻤﻮﻣﻰ ّ‬ ‫ّ‬

‫ﻣﺤﺒﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ ﻭ ﻓﻘﺮﺍ ﺭﺍ‬ ‫ﻣﺮﺿﻴﻪ ﺩﺍﺭﻧﺪ ﻭ ﺟﻤﻴﻊ ﺧﻠﻖ ﺭﺍ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻴﭙﺮﻭﺭﻧﺪ ﻭ ﺩﺭ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﻣﻴﮑﻮﺷﻨﺪ ﺩﻳﮕﺮ ﭼﻪ ﺍﺣﺘﻴﺎﺝ ﺑﺘﻌﺎﻟﻴﻢ ﺍﻟﻬﻰ‬

‫ﺩﺍﺭﻧﺪ ﻟﻬﺬﺍ ﺧﻮﺩ ﺭﺍ ﻣﺴﺘﻐﻨﻰ ﻣﻴﺸﻤﺮﻧﺪ ‪ ،‬ﺣﺎﻝ ﺍﻳﻦ ﻧﻔﻮﺱ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ؟‬ ‫ﺟﻮﺍﺏ‬

‫ﺑﺪﺍﻧﮑﻪ ﺍﻳﻦ ﺍﻋﻤﺎﻝ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘﺎﺭ ﻣﻤﺪﻭﺡ ﺍﺳﺖ ﻭ ﻣﻘﺒﻮﻝ ﻭ ﺷﺮﻑ‬ ‫ﻣﺠﺮﺩ ﺍﻳﻦ ﺍﻋﻤﺎﻝ ﮐﻔﺎﻳﺖ ﻧﻨﻤﺎﻳﺪ ﺯﻳﺮﺍ ﺟﺴﺪﻳﺴﺖ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴﺖ ﻭﻟﻰ‬ ‫ّ‬

‫ﻋﺰﺕ‬ ‫ﺩﺭ ﻧﻬﺎﻳﺖ ﻟﻄﺎﻓﺖ ﻭﻟﻰ ﺑﻰ ﺭﻭﺡ ﺑﻠﮑﻪ ﺳﺒﺐ ﺣﻴﺎﺕ‬ ‫ّ‬ ‫ﺍﺑﺪﻳﻪ ﻭ ّ‬

‫ﺍﻭﻝ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ‬ ‫ﺳﺮﻣﺪﻳﻪ ﻭ‬ ‫ﮐﻠﻴﻪ ﻭ ﻓﻮﺯ ﻭ ﻓﻼﺡ ﺣﻘﻴﻘﻰ ّ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ّ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻘﺪﻡ ﺑﺮ ﻫﺮ ﻋﺮﻓﺎﻧﻴﺴﺖ‬ ‫ﺣﻖ ّ‬ ‫ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﻣﻌﺮﻓﺖ ّ‬

‫ﻭ ﺍﻳﻦ ﺍﻋﻈﻢ ﻣﻨﻘﺒﺖ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺩﺭ ﻭﺟﻮﺩ ‪ ،‬ﻣﻌﺮﻓﺖ ﺣﻘﺎﻳﻖ‬ ‫ﺍﻣﺎ ﻋﺮﻓﺎﻥ‬ ‫ﺍﺷﻴﺎ ﻓﻮﺍﻳﺪ ﺟﺴﻤﺎﻧﻰ ﺑﺨﺸﺪ ﻭ‬ ‫ﻣﺪﻧﻴﺖ ﺻﻮﺭﻯ ّ‬ ‫ﺗﺮﻗﻰ ﻧﻤﺎﻳﺪ ّ‬ ‫ّ‬

‫ﻋﻠﻮﻳﺖ ﻋﺎﻟﻢ‬ ‫ﺗﺮﻗﻰ ﻭ ﺍﻧﺠﺬﺍﺏ ﺭﻭﺣﺎﻧﻰ ﻭ ﺑﺼﻴﺮﺕ ﺣﻘﻴﻘﻰ ﻭ‬ ‫ﺍﻟﻬﻰ ﺳﺒﺐ ّ‬ ‫ّ‬ ‫ﻧﻮﺭﺍﻧﻴﺖ ﻭﺟﺪﺍﻥ ﮔﺮﺩﺩ ‪.‬‬ ‫ﺭﺑﺎﻧﻰ ﻭ ﺗﻌﺪﻳﻞ ﺍﺧﻼﻕ ﻭ‬ ‫ﺍﻧﺴﺎﻧﻰ ﻭ‬ ‫ّ‬ ‫ﻣﺪﻧﻴﺖ ّ‬ ‫ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺩﺭ ﺯﺟﺎﺟﮥ‬ ‫ﺣﻖ ﻧﻮﺭ‬ ‫ﻭ ﺛﺎﻧﻴﴼ‬ ‫ّ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺍﺳﺖ ﮐﻪ ﺑﻌﺮﻓﺎﻥ ّ‬ ‫ّ‬

‫ﺍﺷﻌﮥ ﺳﺎﻃﻌﻪﺍﺵ ﺁﻓﺎﻕ ﺭﺍ ﺭﻭﺷﻦ ﻧﻤﺎﻳﺪ ﻭ ﻭﺟﻮﺩ‬ ‫ﻗﻠﺐ ﺑﺮ ﺍﻓﺮﻭﺯﺩ ﻭ ّ‬

‫ﻣﺤﺒﺔ‬ ‫ﺍﻧﺴﺎﻧﺮﺍ ﺣﻴﺎﺕ ﻣﻠﮑﻮﺗﻰ ﺑﺨﺸﺪ ﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻧﺘﻴﺠﮥ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ‬ ‫ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺭﻭﺡ ﺣﻴﺎﺗﺴﺖ ﻭ ﻓﻴﺾ ﺍﺑﺪﻳﺴﺖ ‪ .‬ﺍﮔﺮ‬ ‫ﺍ‪ ‬ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ ﻗﻠﻮﺏ ﺍﻧﺴﺎﻥ ﻣﺮﺩﻩ ﻭ‬ ‫ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﻇﻠﻤﺎﻧﻰ ﺑﻮﺩ ﺍﮔﺮ‬ ‫ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ ﮐﻤﺎﻻﺕ ﻋﺎﻟﻢ‬ ‫ﻣﺤﺮﻭﻡ ﺍﺯ ﺍﺣﺴﺎﺳﺎﺕ ﻭﺟﺪﺍﻧﻰ ﺑﻮﺩ ﺍﮔﺮ‬ ‫ّ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ ﺍﺭﺗﺒﺎﻁ ﺣﻘﻴﻘﻰ ﺩﺭ ﻧﺸﺄﮤ‬ ‫ﺍﻧﺴﺎﻧﻰ ﻣﺤﻮ ﻭ ﻧﺎﺑﻮﺩ ﺑﻮﺩ ﺍﮔﺮ‬ ‫ّ‬

‫ﺹ ‪٢٢‬‬ ‫ﻣﺤﺒﺔ‬ ‫ﺍﺗﺤﺎﺩ ﺭﻭﺣﺎﻧﻰ ﻣﻔﻘﻮﺩ ﺑﻮﺩ ﺍﮔﺮ‬ ‫ﺍﻧﺴﺎﻧﻰ ﻧﺒﻮﺩ ﺍﮔﺮ‬ ‫ّ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ ّ‬ ‫ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ‬ ‫ﺍ‪ ‬ﻧﺒﻮﺩ ﻧﻮﺭ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻣﺨﻤﻮﺩ ﺑﻮﺩ ﺍﮔﺮ‬ ‫ّ‬

‫ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻣﺎﻧﻨﺪ ﺩﻭ ﺩﻟﺒﺮ ﺩﺳﺖ ﺩﺭ ﺁﻏﻮﺵ ﻳﮑﺪﻳﮕﺮ ﻧﻤﻰ ﻧﻤﻮﺩ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ ﺍﺧﺘﻼﻑ ﻭ ﺍﻧﺸﻘﺎﻕ ﺑﺪﻝ ﺑﻪ ﺍﺋﺘﻼﻑ ﻧﻤﻴﮕﺸﺖ ﺍﮔﺮ‬ ‫ﺍﮔﺮ‬ ‫ّ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﺒﻮﺩ ﺑﻴﮕﺎﻧﮕﻰ ﺑﻴﮕﺎﻧﮕﻰ ﻣﻨﺘﻬﻰ ﻧﻤﻴﺸﺪ ﺍﮔﺮ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻭ ﺟﻠﻮﻩ ﺍﻯ ﺍﺯ‬ ‫ﻣﺤﺒﺖ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺍﺷﺮﺍﻗﻰ ﺍﺯ‬ ‫ﺍﻏﻴﺎﺭ ﻳﺎﺭ ﻧﻤﻴﺸﺪ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﻓﻴﺾ ﻣﻮﻫﺒﺔ ﺍ‪ ‬ﺍﺳﺖ ‪ .‬ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺣﻘﺎﺋﻖ ﻧﻮﻉ ﺍﻧﺴﺎﻥ‬

‫ﻣﺨﺘﻠﻒ ﺍﺳﺖ ﻭ ﺁﺭﺍء ﻣﺘﺒﺎﻳﻦ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻣﺘﻔﺎﻭﺕ ﻭ ﺍﻳﻦ ﺗﻔﺎﻭﺕ‬ ‫ﺁﺭﺍء ﻭ ﺍﻓﮑﺎﺭ ﻭ ﺍﺩﺭﺍﮐﺎﺕ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺍﻧﺴﺎﻥ‬

‫ﻣﻨﺒﻌﺚ ﺍﺯ ﻟﻮﺍﺯﻡ ﺫﺍﺗﻴﺴﺖ ﺯﻳﺮﺍ ﺗﻔﺎﻭﺕ ﺩﺭ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ﮐﺎﺋﻨﺎﺕ ﺍﺯ‬ ‫ﻣﻨﺤﻞ ﺑﺼﻮﺭ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺍﺳﺖ ﭘﺲ ﻣﺤﺘﺎﺝ ﺑﻴﮏ‬ ‫ﻟﻮﺍﺯﻡ ﻭﺟﻮﺩ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬

‫ﮐﻞ ﮔﺮﺩﺩ‬ ‫ﮐﻠﻴﻪ ﻫﺴﺘﻴﻢ ﮐﻪ ﺁﻥ ﻏﺎﻟﺐ ﺑﺮ ﺍﺣﺴﺎﺳﺎﺕ ﻭ ﺁﺭﺍء ﻭ ﺍﻓﮑﺎﺭ ّ‬ ‫ﻗﻮﮤ ّ ّ‬ ‫ّ‬

‫ﻗﻮﺕ ﺍﻳﻦ ﺍﺧﺘﻼﻑ ﺭﺍ ﺣﮑﻤﻰ ﻧﻤﺎﻳﺪ ﻭ ﺟﻤﻴﻊ ﺍﻓﺮﺍﺩ ﺭﺍ ﺩﺭ ﺗﺤﺖ‬ ‫ﻭ ﺑﺂﻥ ّ‬ ‫ﻧﻔﻮﺫ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺁﺭﺩ ‪ .‬ﻭ ﺍﻳﻦ ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ‬

‫ﺑﻈﻞ ﺧﻴﻤﮥ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺍﺳﺖ ﻣﻠﻞ ﻣﺨﺘﻠﻔﻪ ﺭﺍ‬ ‫ﻗﻮﺕ ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻋﻈﻢ ّ‬

‫ﻣﺤﺒﺖ‬ ‫ﻣﺘﻀﺎﺩﻩ ﻭ ﻣﺘﺒﺎﻏﻀﻪ ﺭﺍ ﻧﻬﺎﻳﺖ‬ ‫ﻳﮕﺎﻧﮕﻰ ﺁﺭﺩ ﻭ ﺷﻌﻮﺏ ﻭ ﻗﺒﺎﺋﻞ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻘﻮﺕ‬ ‫ﻭ ﺍﺋﺘﻼﻑ ﺑﺨﺸﺪ ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ّ‬

‫ﻇﻞ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﭼﻪ ﻗﺪﺭ ﺍﻣﻢ ﻭ ﺍﺟﻨﺎﺱ ﻭ ﻗﺒﺎﺋﻞ ﻭ ﺷﻌﻮﺏ ﻣﺨﺘﻠﻔﻪ ﺩﺭ ّ‬ ‫ّ‬

‫ﺑﮑﻠﻰ ﻣﺤﻮ ﻭ ﻧﺎﺑﻮﺩ‬ ‫ﮐﻠﻤﺔ ﺍ‪ ‬ﺩﺭ ﺁﻣﺪ ﻭ ﻣﺒﺎﻳﻨﺖ ﻭ ﺍﺧﺘﻼﻑ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ّ‬

‫ﺍﺗﺤﺎﺩ ﺟﺎﻥ ﻭ ﻭﺟﺪﺍﻥ‬ ‫ﺷﺪ ﺍﻭﻫﺎﻡ ﺟﻨﺲ ﻭ ﻭﻃﻦ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻓﺖ ﻭ ّ‬

‫ﮐﻞ ﻣﺴﻴﺤﻰ ﺣﻘﻴﻘﻰ ﻭ ﺭﻭﺣﺎﻧﻰ ﮔﺮﺩﻳﺪﻧﺪ ‪ .‬ﻭ ﺛﺎﻟﺚ ﻣﻨﻘﺒﺖ‬ ‫ﺣﺎﺻﻞ ﮔﺮﺩﻳﺪ ﻭ ّ‬ ‫ﺧﻴﺮﻳﻪ ﺍﺳﺖ ﻭ‬ ‫ﻧﻴﺖ ﺧﻴﺮ ﺍﺳﺎﺱ ﺍﻋﻤﺎﻝ‬ ‫ّ‬ ‫ﻧﻴﺖ ﺧﻴﺮ ﺍﺳﺖ ﻭ ّ‬ ‫ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ّ‬

‫ﺑﻌﻀﻰ ﺍﺯ‬ ‫ﺧﻴﺮﻳﻪ‬ ‫ﻧﻴﺖ‬ ‫ّ‬ ‫ﻧﻴﺖ ﺭﺍ ّ‬ ‫ﻣﺤﻘﻘﻴﻦ ّ‬ ‫ّ‬ ‫ﻣﺮﺟﺢ ﺑﺮ ﻋﻤﻞ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﺯﻳﺮﺍ ّ‬

‫ﻣﻘﺪﺱ‬ ‫ﻣﻨﺰﻩ ﻭ ّ‬ ‫ﻧﻮﺭ ﻣﺤﺾ ﺍﺳﺖ ﻭ ﺍﺯ ﺷﻮﺍﺋﺐ ﻏﺮﺽ ﻭ ﻣﮑﺮ ﻭ ﺧﺪﻋﻪ ّ‬

‫ﻭﻟﻰ ﻣﻤﮑﻦ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻈﺎﻫﺮ ﻋﻤﻞ ﻣﺒﺮﻭﺭﻯ ﻣﺠﺮﻯ ﺩﺍﺭﺩ ﻭﻟﻰ ﻣﺒﻨﻰ‬ ‫ﺹ ‪٢٢‬‬

‫ﻗﺼﺎﺏ ﮔﻮﺳﻔﻨﺪﻳﺮﺍ ﭘﺮﻭﺭﺍﻧﺪ ﻭ ﻣﺤﺎﻓﻈﻪ‬ ‫ﺑﺮ ﺍﻏﺮﺍﺽ ﻧﻔﺴﺎﻧﻰ ﺑﺎﺷﺪ ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ّ‬

‫ﻗﺼﺎﺏ ﻣﺒﻨﻰ ﺑﺮ ﻏﺮﺽ ﺍﻧﺘﻔﺎﻉ ﺍﺳﺖ ﻭ ﻧﺘﻴﺠﮥ‬ ‫ﮐﻨﺪ ﻭﻟﻰ ﺍﻳﻦ ﻋﻤﻞ ﻣﺒﺮﻭﺭ ّ‬ ‫ﺍﻳﻦ ﭘﺮﻭﺭﺵ ﺫﺑﺢ ﮔﻮﺳﻔﻨﺪ ﻣﻈﻠﻮﻡ ﺍﺳﺖ ‪ .‬ﭼﻪ ﺑﺴﻴﺎﺭ ﺍﺯ ﺍﻋﻤﺎﻝ ﻣﺒﺮﻭﺭ‬ ‫ﻣﻘﺪﺱ ﺍﺯ ﺍﻳﻦ‬ ‫ﻧﻴﺖ‬ ‫ﮐﻪ ﻣﺒﻨﻰ ﺑﺮ ﺍﻏﺮﺍﺽ‬ ‫ﺧﻴﺮﻳﻪ ّ‬ ‫ّ‬ ‫ﺍﻣﺎ ّ‬ ‫ﻧﻔﺴﺎﻧﻴﻪ ﺍﺳﺖ ّ‬ ‫ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻭ ﺣﺼﻮﻝ‬ ‫ﺷﻮﺍﺋﺐ ‪ .‬ﺑﺎﺭﻯ ﺑﻌﺪ ﺍﺯ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ ﻭ ﻇﻬﻮﺭ‬ ‫ّ‬

‫ﺗﺎﻡ ﻭ ﮐﺎﻣﻠﺴﺖ ﻭ ّﺍﻻ‬ ‫ﻧﻴﺖ‬ ‫ﺧﻴﺮﻳﻪ ﺍﻋﻤﺎﻝ ﻣﺒﺮﻭﺭﻩ ّ‬ ‫ّ‬ ‫ﺍﻧﺠﺬﺍﺏ ﻭﺟﺪﺍﻧﻰ ﻭ ّ‬

‫ﺧﻴﺮﻳﻪ ﻣﻤﺪﻭﺡ ﺍﺳﺖ ﻭﻟﻰ ﺑﺪﻭﻥ ﺁﻧﮑﻪ ﻣﺴﺘﻨﺪ ﺑﻌﺮﻓﺎﻥ ﺍﻟﻬﻰ‬ ‫ﻫﺮ ﭼﻨﺪ ﺍﻋﻤﺎﻝ‬ ‫ّ‬

‫ﻣﺜﻼ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧﻰ‬ ‫ﻧﻴﺖ ﺻﺎﺩﻗﻪ ﺑﺎﺷﺪ ﻧﺎﻗﺺ ﺍﺳﺖ ‪.‬‬ ‫ﻭ‬ ‫ً‬ ‫ﺭﺑﺎﻧﻰ ﻭ ّ‬ ‫ﻣﺤﺒﺖ ّ‬ ‫ّ‬ ‫ﺑﺎﻳﺪ ﺟﺎﻣﻊ ﮐﻤﺎﻻﺕ ﺑﺎﺷﺪ ﺗﺎ ﮐﺎﻣﻞ ﮔﺮﺩﺩ ﺑﺼﺮ ﺑﺴﻴﺎﺭ ﻣﺤﺒﻮﺏ ﻭ ﻣﻘﺒﻮﻝ‬

‫ﺑﻘﻮﮤ‬ ‫ﻣﺆﻳﺪ ّ‬ ‫ﻣﺆﻳﺪ ﺑﺴﻤﻊ ﺑﺎﺷﺪ ﻭ ﺳﻤﻊ ﺑﺴﻴﺎﺭ ﻣﻘﺒﻮﻝ ﻭﻟﻰ ﺑﺎﻳﺪ ّ‬ ‫ﻭﻟﻰ ﺑﺎﻳﺪ ّ‬ ‫ﺑﻘﻮﮤ ﻋﺎﻗﻠﻪ‬ ‫ﻣﺆﻳﺪ ّ‬ ‫ﻗﻮﮤ ﻧﺎﻃﻘﻪ ﺑﺴﻴﺎﺭ ﻣﻘﺒﻮﻝ ﻭﻟﻰ ﺑﺎﻳﺪ ّ‬ ‫ﻧﺎﻃﻘﻪ ﺑﺎﺷﺪ ﻭ ّ‬

‫ﺑﺎﺷﺪ ﻭ ﻗﺲ ﻋﻠﻰ ﺫﻟﮏ ﺳﺎﺋﺮ ﻗﻮﻯ ﻭ ﺍﻋﻀﺎ ﻭ ﺍﺭﮐﺎﻥ ﺍﻧﺴﺎﻧﻰ ﻭ ﭼﻮﻥ‬ ‫ﺣﻮﺍﺱ ﻭ ﺍﻋﻀﺎ ﻭ ﺍﺟﺰﺍ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﮐﺎﻣﻞ‬ ‫ﺟﻤﻌﻴﺖ ﻗﻮﻯ ﻭ‬ ‫ﺍﻳﻦ‬ ‫ّ‬ ‫ّ‬

‫ﺷﻮﺩ ‪ .‬ﺣﺎﻝ ﺩﺭ ﻋﺎﻟﻢ ﺑﻌﻀﻰ ﻧﻔﻮﺱ ﭘﻴﺪﺍ ﺷﺪﻩﺍﻧﺪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺧﻴﺮ ﻋﻤﻮﻡ‬ ‫ﻗﻮﻩ ﺑﻤﻌﺎﻭﻧﺖ ﻣﻈﻠﻮﻡ ﻭ ﺍﻋﺎﻧﺖ ﻓﻘﺮﺍ ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ﺧﻮﺍﻫﻨﺪ ﻭ ﺑﻘﺪﺭ ّ‬

‫ﻣﻔﺘﻮﻥ ﺻﻠﺢ ﻭ ﺁﺳﺎﻳﺶ ﻋﻤﻮﻣﻰ ﻫﺴﺘﻨﺪ ﻫﺮ ﭼﻨﺪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﮐﺎﻣﻠﻨﺪ ﻟﮑﻦ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻣﺤﺮﻭﻡ ﻭ ﻧﺎﻗﺺ ‪ .‬ﺟﺎﻟﻴﻨﻮﺱ ﺣﮑﻴﻢ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ﺍﺯ ﻋﺮﻓﺎﻥ ﺍ‪ ‬ﻭ‬ ‫ّ‬

‫ﻣﺪﻧﻴﻪ ﺍﺳﺖ ﻣﻴﻨﻮﻳﺴﺪ‬ ‫ﺧﻮﻳﺶ ﮐﻪ ﺷﺮﺡ ﺭﺳﺎﻟﮥ ﺍﻓﻼﻃﻮﻥ ﺩﺭ ﺳﻴﺎﺳﺖ‬ ‫ّ‬

‫ﻣﺪﻧﻴﺖ ﺻﺤﻴﺤﻪ ﺩﺍﺭﺩ ﻭ ﺑﺮﻫﺎﻥ ﺑﺮ‬ ‫ﺩﻳﻨﻴﻪ ﺩﺧﻞ ﻋﻈﻴﻤﻰ ﺩﺭ‬ ‫ﮐﻪ ﻋﻘﺎﻳﺪ‬ ‫ّ‬ ‫ّ‬

‫ﺑﺮﻫﺎﻧﻴﻪ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﺘﻮﺍﻧﻨﺪ ﻭ‬ ‫ﺍﻳﻦ ﺍﻳﻨﮑﻪ " ﺟﻤﻬﻮﺭ ﻧﺎﺱ ﺳﻴﺎﻕ ﺍﻗﻮﺍﻝ‬ ‫ّ‬

‫ﺭﻣﻮﺯﻳﻪ ﺍﺯ ﺍﺧﺒﺎﺭﺍﺕ ﺛﻮﺍﺏ ﻭ ﻋﻘﺎﺏ ﺩﺭ‬ ‫ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻣﺤﺘﺎﺝ ﮐﻠﻤﺎﺕ‬ ‫ّ‬

‫ﺩﺍﺭ ﺁﺧﺮﺗﻨﺪ ﻭ ﺩﻟﻴﻞ ﺑﺮ ﺛﺒﻮﺕ ﺍﻳﻦ ﻣﻄﻠﺐ ﺁﻧﮑﻪ ﺍﻟﻴﻮﻡ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﮐﻨﻴﻢ‬ ‫ﻣﺴﻤﻰ ﺑﻨﺼﺎﺭﻯﺍﻧﺪ ﻭ ﺑﺜﻮﺍﺏ ﻭ ﻋﻘﺎﺏ ﻣﻌﺘﻘﺪ ﻭ ﻣﺆﻣﻦ‬ ‫ﮐﻪ ﻗﻮﻣﻴﺮﺍ ﮐﻪ‬ ‫ّ‬

‫ﺍﺯ ﺍﻳﻦ ﻃﺎﺋﻔﻪ ﺍﻓﻌﺎﻝ ﺣﺴﻨﻪ ﺻﺪﻭﺭ ﻣﻴﻨﻤﺎﻳﺪ ﻣﺜﻞ ﺍﻓﻌﺎﻝ ﻧﻔﺴﻰ ﮐﻪ ﻓﻴﻠﺴﻮﻑ‬

‫ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﺟﻤﻴﻊ ﻣﺎ ﻋﻴﺎﻧﴼ ﻣﺸﺎﻫﺪﻩ ﻣﻴﻨﻤﺎﺋﻴﻢ ﮐﻪ ﺍﺯ ﻣﻮﺕ ﻣﺨﺎﻓﺘﻰ‬ ‫ﺹ ‪٢٢‬‬

‫ﻧﺪﺍﺭﻧﺪ ﻭ ﺍﺯ ﮐﺜﺮﺕ ﺣﺮﺹ ﻭ ﺍﺷﺘﻴﺎﻗﺸﺎﻥ ﺑﻌﺪﻝ ﻭ ﺍﻧﺼﺎﻑ ﺍﺯ‬

‫ﺩﻗﺖ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺻﺪﻕ‬ ‫ﻣﺘﻔﻠﺴﻔﻴﻦ ﺣﻘﻴﻘﻰ ﻣﺤﺴﻮﺑﻨﺪ " ‪ ‬ﺍﻧﺘﻬﻰ ‪ .‬ﺣﺎﻝ ﺷﻤﺎ ّ‬

‫ﺧﻴﺮﻳﮥ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ ﻭ ﻧﻮﺍﻳﺎﻯ ﺻﺎﺩﻗﻪ ﻭ ﺍﻋﻤﺎﻝ‬ ‫ﻭ ﺟﺎﻧﻔﺸﺎﻧﻰ ﻭ ﺍﺣﺴﺎﺳﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻧﻔﻮﺱ ﻣﺆﻣﻦ ﺑﻤﺴﻴﺢ ﺑﭽﻪ ﺩﺭﺟﻪ ﺑﻮﺩ ﮐﻪ ﺟﺎﻟﻴﻨﻮﺱ ﺣﮑﻴﻢ ﻓﻴﻠﺴﻮﻑ ﺑﺎ ﻭﺟﻮﺩ‬ ‫ﻣﻠﺖ ﻣﺴﻴﺢ ﻧﺒﻮﺩ ﺷﻬﺎﺩﺕ ﺑﺮ ﺍﺧﻼﻕ ﻭ ﮐﻤﺎﻻﺕ ﺁﻥ ﻧﻔﻮﺱ ﺩﺍﺩﻩ‬ ‫ﺁﻧﮑﻪ ﺍﺯ ّ‬

‫ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﺍﻳﻦ ﻧﻔﻮﺱ ﻓﻴﻠﺴﻮﻑ ﺣﻘﻴﻘﻰ ﻫﺴﺘﻨﺪ ‪ .‬ﺍﻳﻦ ﻓﻀﺎﺋﻞ ﻭ ﺧﺼﺎﺋﻞ‬

‫ﻣﺠﺮﺩ ﺣﺼﻮﻝ ﻭ ﺻﺪﻭﺭ‬ ‫ﺧﻴﺮﻳﻪ ﺣﺎﺻﻞ ﻧﮕﺮﺩﺩ ﺍﮔﺮ ﻣﻘﺼﺪ‬ ‫ﺑﻤﺠﺮﺩ ﺍﻋﻤﺎﻝ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻨﻮﺭ‬ ‫ﺍﻻﻥ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﺍﻳﻦ‬ ‫ﺧﻴﺮ ﺍﺳﺖ ﺍﻳﻦ ﭼﺮﺍﻍ ﻧﻴﺰ ٓ‬ ‫ّ‬ ‫ﻣﺤﻞ ﺭﺍ ّ‬

‫ﻧﻤﻮﺩﻩ ﻫﻴﭻ ﺷﺒﻬﻪ ﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﺍﻳﻦ ﺭﻭﺷﻨﺎﺋﻰ ﺧﻴﺮ ﺍﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ‬ ‫ﺍﺭﺿﻴﻪ ﺭﺍ‬ ‫ﺍﻳﻦ ﺳﺮﺍﺟﺮﺍ ﺳﺘﺎﻳﺶ ﻧﻨﻤﺎﺋﻰ ﺍﻳﻦ ﺁﻓﺘﺎﺏ ﮐﻪ ﺟﻤﻴﻊ ﮐﺎﺋﻨﺎﺕ‬ ‫ّ‬

‫ﺗﺮﺑﻴﺖ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺑﺤﺮﺍﺭﺕ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻣﻴﺪﻫﺪ ﺩﻳﮕﺮ ﭼﻪ ﺧﻴﺮﻯ ﺍﻋﻈﻢ‬ ‫ﻬﻴﻪ‬ ‫ﻧﻴﺖ ﺧﻴﺮ ﻭ‬ ‫ﻣﺤﺒﺖ ﺍﻟ ّ‬ ‫ّ‬ ‫ﺍﺯ ﺁﻧﺴﺖ ﻭ ﻟﮑﻦ ﭼﻮﻥ ﺍﻳﻦ ﺧﻴﺮ ﺻﺎﺩﺭ ﺍﺯ ّ‬

‫ﻭ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ ﻧﻴﺴﺖ ﺍﺑﺪﴽ ﻧﻤﺎﻳﺶ ﻭ ﺟﻠﻮﻩ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﻳﮏ ﺷﺨﺺ‬ ‫ﺘﺸﮑﺮ ﺁﻥ ﮔﺮﺩﺩ ‪ .‬ﺣﺎﻝ‬ ‫ﺍﻧﺴﺎﻥ ﭼﻮﻥ ﺟﺎﻣﻰ ﺁﺏ ﺑﺪﻳﮕﺮﻯ ﺩﻫﺪ ﻣﻤﻨﻮﻥ ﻭ ﻣ ّ‬

‫ﺍﻧﺴﺎﻥ ﺑﻰ ﻓﮑﺮ ﻣﻴﮕﻮﻳﺪ ﺍﻳﻦ ﺁﻓﺘﺎﺑﺮﺍ ﮐﻪ ﺟﻬﺎﻥ ﺭﻭﺷﻦ ﻧﻤﻮﺩﻩ ﻭ ﺍﻳﻦ‬

‫ﻓﻴﺾ ﻋﻈﻴﻢ ﺍﺯ ﺍﻭ ﻇﺎﻫﺮ ﺑﺎﻳﺪ ﭘﺮﺳﺘﺶ ﻧﻤﻮﺩ ﻭ ﺳﺘﺎﻳﺶ ﮐﺮﺩ ﭼﺮﺍ ﻣﻤﻨﻮﻥ‬

‫ﻣﺘﺸﮑﺮ ﺁﻥ ﻧﺒﺎﺷﻴﻢ ﻭ ﺍﻧﺴﺎﻧﻴﺮﺍ ﮐﻪ ﻣﻨﻘﺒﺖ ﺟﺰﺋﻰ ﻣﺤﺪﻭﺩ ﺩﺍﺭﺩ‬ ‫ﻭ‬ ‫ّ‬

‫ﺍﻣﺎ ﭼﻮﻥ ﺑﺤﻘﻴﻘﺖ ﻧﮕﺮﻳﻢ ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﻢ ﮐﻪ ﺍﻳﻦ ﻣﻨﻔﻌﺖ ﺟﺰﺋﻰ‬ ‫ﺑﺴﺘﺎﺋﻴﻢ ‪ّ .‬‬ ‫ﺍﻧﺴﺎﻥ ﻣﻨﺒﻌﺚ ﺍﺯ ﺍﺣﺴﺎﺳﺎﺕ ﻭﺟﺪﺍﻧﺴﺖ ﻟﻬﺬﺍ ﺳﺰﺍﻭﺍﺭ ﺳﺘﺎﻳﺶ ﺍﺳﺖ‬

‫ﻭﻟﻰ ﺁﻓﺘﺎﺏ ﺍﻳﻦ ﻧﻮﺭ ﻭ ﺣﺮﺍﺭﺗﺶ ﻣﻨﺒﻌﺚ ﺍﺯ ﺍﺣﺴﺎﺱ ﻭ ﻭﺟﺪﺍﻥ ﻧﻪ‬

‫ﺷﮑﺮﺍﻧﻴﺖ ﻧﻪ ﻭ‬ ‫ﻣﻤﻨﻮﻧﻴﺖ ﻭ‬ ‫ﻟﻬﺬﺍ ﻻﻳﻖ ﻣﺪﺡ ﻭ ﺛﻨﺎ ﻧﻴﺴﺖ ﻭ ﺳﺰﺍﻭﺍﺭ‬ ‫ّ‬ ‫ّ‬

‫ﺧﻴﺮﻳﻪ ﺍﺯ ﺁﻧﺎﻥ ﺻﺎﺩﺭ ﻫﺮ ﭼﻨﺪ ﻣﻤﺪﻭﺣﻨﺪ ﻭﻟﻰ‬ ‫ﻫﻤﭽﻨﻴﻦ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﻋﻤﺎﻝ‬ ‫ّ‬

‫ﺍﻟﺒﺘﻪ‬ ‫ﺣﻖ ﻭ‬ ‫ﺍﻳﻦ ﺍﻋﻤﺎﻝ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﻪ ّ‬ ‫ّ‬ ‫ﺧﻴﺮﻳﻪ ﭼﻮﻥ ﻣﻨﺒﻌﺚ ﺍﺯ ﻋﺮﻓﺎﻥ ّ‬ ‫ّ‬

‫ﻧﺎﻗﺺ ﺍﺳﺖ ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﭼﻮﻥ ﺑﺎﻧﺼﺎﻑ ﻧﮕﺮﻯ ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻰ‬ ‫ﺧﻴﺮﻳﮥ ﻧﻔﻮﺱ ﺳﺎﺋﺮﻩ ﻧﻴﺰ ﺍﺯ ﺍﺻﻞ ﻣﻨﺒﻌﺚ ﺍﺯ ﺗﻌﺎﻟﻴﻢ‬ ‫ﮐﻪ ﺍﻳﻦ ﺍﻋﻤﺎﻝ‬ ‫ّ‬

‫ﺹ ‪٢٣٠‬‬

‫ﺍﻟﻬﻰ ﺍﺳﺖ ﻳﻌﻨﻰ ﺍﻧﺒﻴﺎﻯ ﺳﻠﻒ ﻧﻔﻮﺳﺮﺍ ﺩﻻﻟﺖ ﺑﺮ ﺁﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ‬ ‫ﻣﺤﺴﻨﺎﺕ ﺁﻧﺮﺍ ﺑﻴﺎﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺗﺄﺛﻴﺮﺍﺕ ﺣﺴﻨﮥ ﺁﻧﺮﺍ ﺷﺮﺡ ﺩﺍﺩﻩﺍﻧﺪ‬ ‫ّ‬

‫ﺍﺑﻦ ﺗﻌﺎﻟﻴﻢ ﻣﻴﺎﻥ ﺑﺸﺮ ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﻣﺴﻠﺴﻞ ﻭ ﻣﺘﺘﺎﺑﻊ ﺑﺎﻳﻦ ﻧﻔﻮﺱ ﺭﺳﻴﺪﻩ‬

‫ﻣﺘﻮﺟﻪ ﺑﺎﻳﻦ ﮐﻤﺎﻻﺕ ﮐﺮﺩﻩ ﻭ ﻧﺎﺱ ﭼﻮﻥ ﺩﻳﺪﻧﺪ ﮐﻪ ﺍﻳﻦ‬ ‫ﻭ ﻗﻠﻮﺑﺮﺍ‬ ‫ّ‬

‫ﺍﻋﻤﺎﻝ ﻣﺴﺘﺤﺴﻦ ﺍﺳﺖ ﻭ ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﺳﺒﺐ ﺳﻌﺎﺩﺕ ﻭ ﮐﺎﻣﺮﺍﻧﻰ ﻟﻬﺬﺍ‬

‫ﻬﻴﻪ ﺍﺳﺖ ﻭﻟﻰ ﻗﺪﺭﻯ ﺍﻧﺼﺎﻑ‬ ‫ﻣﺘﺎﺑﻌﺖ ﻧﻤﻮﺩﻧﺪ ﭘﺲ ﺍﻳﻦ ﻧﻴﺰ ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﺍﻟ ّ‬

‫ﻻﺯﻡ ﺍﺳﺖ ﻧﻪ ﻣﺤﺎﺟﺠﻪ ﻭ ﻣﺠﺎﺩﻟﻪ ‪ .‬ﺍﻟﺤﻤﺪ ‪ ‬ﺷﻤﺎ ﺑﺎﻳﺮﺍﻥ ﺭﻓﺘﻴﺪ ﻭ ﻣﻼﺣﻈﻪ‬ ‫ﻧﻤﻮﺩﻳﺪ ﮐﻪ ﺍﺯ ﻧﻔﺤﺎﺕ ﻗﺪﺱ ﺑﻬﺎء ﺍ‪ ‬ﺍﻳﺮﺍﻧﻴﺎﻥ ﭼﮕﻮﻧﻪ ﺑﻨﻮﻉ ﺍﻧﺴﺎﻥ‬

‫ﻣﻬﺮﺑﺎﻧﻨﺪ ﻭ ﭘﻴﺶ ﻫﺮ ﻧﻔﺴﻰ ﺭﺍ ﺍﺯ ﺳﺎﺋﺮ ﻃﻮﺍﺋﻒ ﺗﺼﺎﺩﻑ ﻣﻴﻨﻤﻮﺩﻧﺪ ﻧﻴﺶ‬ ‫ﺣﺘﻰ ﺗﻨﺠﻴﺲ ﻣﻴﻨﻤﻮﺩﻧﺪ‬ ‫ﻣﻴﺰﺩﻧﺪ ﻭ ﻧﻬﺎﻳﺖ ﻋﺪﺍﻭﺕ ﻭ ﺑﻐﺾ ﻭ ﮐﻴﻨﻪ ﺩﺍﺷﺘﻨﺪ ّ‬ ‫ﻭ ﺍﻧﺠﻴﻞ ﻭ ﺗﻮﺭﺍﺕ ﺭﺍ ﻣﻴﺴﻮﺧﺘﻨﺪ ﻭ ﺍﮔﺮ ﺩﺳﺘﺸﺎﻥ ﺁﻟﻮﺩﻩ ﺑﺂﻥ ﮐﺘﺎﺏ‬

‫ﻣﻴﺸﺪ ﻣﻴﺸﺴﺘﻨﺪ ﺣﺎﻝ ﺍﮐﺜﺮ ﺍﺯ ﻣﻀﺎﻣﻴﻦ ﺍﻳﻦ ﺩﻭ ﮐﺘﺎﺏ ﺭﺍ ﺩﺭ ﻣﺤﺎﻓﻞ‬ ‫ﻭ ﻣﺠﺎﻟﺲ ﺑﺎﻟﻤﻨﺎﺳﺒﻪ ﺗﺮﺗﻴﻞ ﻣﻴﻨﻤﺎﻳﻨﺪ ﻭ ﺗﻔﺴﻴﺮ ﻣﻴﮑﻨﻨﺪ ﻭ ﻣﻌﺎﻧﻰ ﻭ ﺭﻣﻮﺯ‬ ‫ﺁﻧﺮﺍ ﺷﺮﺡ ﻭ ﺗﻔﺼﻴﻞ ﻣﻴﺪﻫﻨﺪ ﻭ ﺩﺷﻤﻨﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﻣﻴﭙﺮﻭﺭﻧﺪ ﻭ ﮔﺮﮔﺎﻥ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﻧﻮﺍﺯﺵ ﻧﻤﺎﻳﻨﺪ ﺭﻭﺵ‬ ‫ﺧﻮﻧﺨﻮﺍﺭ ﺭﺍ ﻣﺎﻧﻨﺪﻏﺰﺍﻝ ﺻﺤﺮﺍﻯ‬ ‫ّ‬

‫ﻭ ﺳﻠﻮﮎ ﺁﻧﺎﻧﺮﺍ ﺩﻳﺪﻯ ﻭ ﺍﺧﻼﻕ ﺳﺎﺋﺮ ﺍﻳﺮﺍﻧﻴﺎﻧﺮﺍ ﺷﻨﻴﺪﻯ ﺍﻳﻦ‬

‫ﺑﻤﺤﺒﺔ ﺍ‪ ‬ﺣﺼﻮﻝ‬ ‫ﺗﻘﻠﻴﺐ ﺍﺧﻼﻕ ﻭ ﺗﻌﺪﻳﻞ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘﺎﺭ ﺁﻳﺎ ﺟﺰ‬ ‫ّ‬

‫ﻳﺎﻓﺖ ﻻ ﻭ ﺍ‪ ‬ﺍﮔﺮ ﻣﻴﺨﻮﺍﺳﺘﻴﻢ ﮐﻪ ﺑﻮﺳﺎﺋﻂ ﻣﻌﺎﺭﻑ ﻭ ﻋﻠﻮﻡ ﺗﺮﻭﻳﺞ ﺍﻳﻦ‬ ‫ﺍﻟﺒﺘﻪ ﻫﺰﺍﺭ ﺳﺎﻝ ﻣﻴﮕﺬﺷﺖ ﻭ ﺑﻴﻦ ﻋﻤﻮﻡ ﺣﺼﻮﻝ ﻧﻤﻰ ﻳﺎﻓﺖ‬ ‫ﺍﺧﻼﻕ ﻭ ﺍﻃﻮﺍﺭ ﮐﻨﻴﻢ ّ‬

‫ﺍﻻﻟﺒﺎﺏ ‪.‬‬ ‫ﺣﺎﻝ ﺑﺴﺒﺐ‬ ‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺑﻨﻬﺎﻳﺖ ﺳﻬﻮﻟﺖ ﺣﺼﻮﻝ ﻳﺎﻓﺖ ﻓﺎﻋﺘﺒﺮﻭﺍ ﻳﺎ ﺍﻭﻟﻰ ٔ‬ ‫ّ‬ ‫ﺹ ‪٢٣١‬‬ ‫ﻓﻬﺮﺳﺖ ﺍﻟﮑﺘﺎﺏ‬ ‫ﺗﺮﻗﻰ ﻭ ﺗﺮﺑﻴﺖ ﻧﻮﻉ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺩﺭ ﺗﺄﺛﻴﺮ ﺍﻧﺒﻴﺎ ﺩﺭ ّ‬

‫ﺍﻭﻝ‬ ‫ﻗﺴﻢ ّ‬

‫ﺹ‬

‫ﺍ‬

‫ﻃﺒﻴﻌﺖ ﺩﺭ ﺗﺤﺖ ﻗﺎﻧﻮﻥ ﻋﻤﻮﻣﻴﺴﺖ‬

‫‪۲‬‬

‫ﺏ‬

‫ﺍﻟﻮﻫﻴﺖ‬ ‫ﺩﻻﺋﻞ ﻭ ﺑﺮﺍﻫﻴﻦ‬ ‫ّ‬

‫‪۳‬‬

‫ﺩ‬

‫ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‬

‫ﺝ‬

‫ﻣﺮﺑﻰ‬ ‫ﻣﺴﺄﻟﻪ ﺩﺭ ﺍﺛﺒﺎﺕ ﻟﺰﻭﻡ ّ‬

‫‪۵‬‬

‫ﻩ‬

‫ﺣﻀﺮﺕ ﻣﻮﺳﻰ‬

‫‪۱۱‬‬

‫ﻭ‬

‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬

‫‪۱۲‬‬

‫ﺯ‬ ‫ﺡ‬

‫ﻣﺤﻤﺪ‬ ‫ﺣﻀﺮﺕ‬ ‫ّ‬

‫‪۹‬‬

‫‪۱۴‬‬

‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﺑﺎﺏ‬

‫‪۱۹‬‬

‫ﻁ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﺍﻣﺮﻭﺯ ﺩﺭ ﺳﺮ ﺍﻳﻦ ﺳﻔﺮﻩ ﻗﺪﺭﻯ ﺍﺯ ﺑﺮﻫﺎﻥ ﺻﺤﺒﺖ ﺑﺪﺍﺭﻳﻢ‬

‫‪۲۸‬‬

‫ﻳﺎ‬

‫ﺣﻨﺎ‬ ‫ﺗﻔﺴﻴﺮ ﺑﺎﺏ ﻳﺎﺯﺩﻫﻢ ﺍﺯ ﻣﮑﺎﺷﻔﺎﺕ ﻳﻮ ّ‬

‫‪۳۵‬‬

‫ﻯ‬

‫ﻳﺐ‬

‫ﺗﻔﺴﻴﺮ ﺍﺻﺤﺎﺡ ﻳﺎﺯﺩﻫﻢ ﺍﺷﻌﻴﺎ‬

‫‪۲۰‬‬

‫‪۴۸‬‬

‫ﻳﺞ‬ ‫ﻳﺪ‬

‫ﻳﻮﺣﻨﺎ‬ ‫ﺗﻔﺴﻴﺮ ﺩﻭﺍﺯﺩﻫﻢ ﺍﺯ ﻣﮑﺎﺷﻔﺎﺕ‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﺑﺮﺍﻫﻴﻦ‬ ‫ّ‬

‫ﻳﻪ ﺑﻴﺎﻥ ﻏﻨﺎﻯ ﺣﻘﻴﻘﻰ ﻭﺟﻮﺩ‬

‫‪۵۲‬‬ ‫‪۵۷‬‬

‫‪۶۱‬‬

‫ﺹ ‪۲۳۲‬‬

‫ﻗﺴﻢ ﺩﻭﻡ‬

‫ﻣﺘﻌﻠﻖ ﺑﻤﺴﺎﺋﻞ ﻣﺬﻫﺐ ﻋﻴﺴﻮﻯ‬ ‫ﺑﻌﻀﻰ ﻣﻘﺎﻻﺕ‬ ‫ّ‬ ‫ﻳﻮ‬

‫ﺩﺭ ﺑﻴﺎﻥ ﺁﻧﮑﻪ ﻣﻌﻘﻮﻻﺕ ﻓﻘﻂ ﺑﻮﺍﺳﻄﮥ ﺍﻇﻬﺎﺭ ﺩﺭ ﻗﻤﻴﺺ‬

‫ﻣﺤﺴﻮﺱ ﺑﺎﻳﺪ ﺑﻴﺎﻥ ﺷﻮﺩ‬

‫ﻳﺰ ﻭﻻﺩﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬

‫‪۶۴‬‬ ‫‪۶۶‬‬

‫ﻳﺢ ﺳﺆﺍﻝ ﺍﺯ ﻓﻀﻴﻠﺖ ﺑﻰ ﭘﺪﺭﻯ‬

‫‪۶۸‬‬

‫ﻳﻂ ﺳﺆﺍﻝ ﺍﺯ ﺗﻌﻤﻴﺪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬

‫‪۶۹‬‬

‫ﮎ ﺿﺮﻭﺭﺕ ﺗﻌﻤﻴﺪ‬

‫‪۷۱‬‬

‫ﮐﺎ‬

‫ﻧﺎﻥ ﻭ ﺧﻤﺮ ﺭﻣﺰ ﺍﺯ ﭼﻴﺴﺖ‬

‫‪۷۴‬‬

‫ﮐﺐ ﺳﺆﺍﻝ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﻭ ﺧﻮﺍﺭﻕ ﻋﺎﺩﺍﺕ‬

‫‪۷۷‬‬

‫ﮐﺪ ﺳﺆﺍﻝ ﺍﺯ ﺣﻠﻮﻝ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬

‫‪۸۱‬‬

‫ﮐﺞ ﺳﺆﺍﻝ ﺍﺯ ﻗﻴﺎﻡ ﻣﺴﻴﺢ ﺑﻌﺪ ﺍﺯ ﺳﻪ ﺭﻭﺯ‬

‫‪۷۹‬‬

‫ﮐﻪ‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﭼﻪ ﭼﻴﺰ ﺍﺳﺖ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﻣﺠﻰء ﺛﺎﻧﻰ ﻣﺴﻴﺢ ﻭ ﻳﻮﻡ ﺩﻳﻨﻮﻧﺖ‬

‫‪۸۴‬‬

‫ﮐﺰ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﺛﺎﻟﻮﺙ‬

‫‪۸۶‬‬

‫ﮐﻮ‬

‫ﻳﻮﺣﻨﺎ‬ ‫ﮐﺢ ﺗﻔﺴﻴﺮ ﺁﻳﮥ ﭘﻨﺠﻢ ﺍﺯ ﻓﺼﻞ ﻫﻔﺪﻫﻢ ﺍﻧﺠﻴﻞ‬ ‫ّ‬

‫‪۸۲‬‬

‫‪۸۷‬‬

‫ﮐﻂ ﺗﻔﺴﻴﺮ ﺁﻳﮥ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ ﺍﺯ ﻓﺼﻞ ﭘﺎﻧﺰﺩﻫﻢ ﺍﺯ ﺭﺳﺎﻟﮥ‬ ‫ﺍﻭﻝ ﺑﻮﻟﺲ ﺑﮑﻮﺭﻧﺘﻴﺎﻥ‬ ‫ّ‬

‫‪۸۹‬‬

‫ﻝ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﻣﺴﺄﻟﮥ ﺣﻀﺮﺕ ﺁﺩﻡ ﻭ ﺍﮐﻞ ﺷﺠﺮﻩ‬

‫‪۹۲‬‬

‫ﻻ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﻟﻌﻦ ﺑﺮﻭﺡ ﺍﻟﻘﺪﺱ‬

‫‪۹۶‬‬

‫ﻟﺐ‬

‫ﻋﻮﻭﻥ ﮐﺜﻴﺮﻭﻥ ﻭ ﺍﻟﻤﺨﺘﺎﺭﻭﻥ ﻗﻠﻴﻠﻮﻥ‬ ‫ﺍﻟﻤﺪ ّ‬

‫‪۹۷‬‬

‫ﻟﺪ‬

‫ﺍﻟﺼﺨﺮﺓ ﻭ ﻋﻠﻴﮏ ﺍﺑﻨﻰ ﮐﻨﻴﺴﺘﻰ‬ ‫ﺗﻔﺴﻴﺮ ﺁﻳﮥ ﺍﻧﺖ ّ‬

‫‪۱۰۲‬‬

‫ﻟﺞ‬ ‫ﻟﻪ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﺭﺟﻌﺖ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﻗﻀﺎ ﻭ ﻗﺪﺭ‬

‫ﺹ ‪۲۳۳‬‬

‫ﻗﺴﻢ ﺳﻮﻡ‬

‫‪۹۹‬‬ ‫‪۱۰۴‬‬

‫ﺍﻟﻬﻴﻪ‬ ‫ﺩﺭ ﻋﻼﻣﺎﺕ ﻭ ﮐﻤﺎﻻﺕ ﻣﻈﺎﻫﺮ ّ‬

‫ﮐﻠﻴﮥ ﺍﺭﻭﺍﺡ ﭘﻨﺞ ﻗﺴﻢ ﺍﺳﺖ‬ ‫ﻟﻮ ّ ّ‬

‫ﺍﻟﻬﻴﻪ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻓﻘﻂ‬ ‫ﻟﺰ ﺩﺭ ﺍﻳﻨﮑﻪ‬ ‫ﺑﺘﻮﺳﻂ ﻣﻈﺎﻫﺮ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺷﻨﺎﺧﺘﻪ ﻣﻴﺸﻮﺩ‬

‫ﮐﻠﻴﮥ ﻣﺮﺍﺗﺐ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺳﻪ ﺭﺗﺒﻪ ﺍﺳﺖ‬ ‫ﻟﺢ ّ ّ‬

‫ﺭﻭﺣﺎﻧﻴﮥ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ‬ ‫ﺟﺴﻤﺎﻧﻴﻪ ﻭ‬ ‫ﻟﻂ ﺩﺭ ﺑﻴﺎﻥ ﻣﺮﺍﺗﺐ‬ ‫ّ‬ ‫ّ‬

‫ﻡ‬

‫ﮐﻴﻔﻴﺖ ﻋﻠﻤﻰ ﮐﻪ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﺩﺍﺭﺍ ﻫﺴﺘﻨﺪ‬ ‫ﺩﺭ ﺑﻴﺎﻥ‬ ‫ّ‬

‫ﮐﻠﻴﻪ‬ ‫ﻣﺎ ﺍﺩﻭﺍﺭ ّ ّ‬

‫ﺍﻟﻬﻴﻪ‬ ‫ﻣﺐ ﺩﺭﺟﮥ ﻧﻔﻮﺫ ﻭ ﺗﺄﺛﻴﺮ ﻣﻈﺎﻫﺮ ّ‬

‫ﮐﻠﻴﮥ ﺍﻧﺒﻴﺎ ﺑﺮ ﺩﻭ ﻗﺴﻤﻨﺪ‬ ‫ﻣﺞ ّ ّ‬

‫ﻣﺪ‬

‫ﻣﻘﺪﺳﻪ ﻇﺎﻫﺮﴽ ﺧﻄﺎﺏ‬ ‫ﺑﻌﻀﻰ ﻋﺘﺎﺑﻬﺎ ﮐﻪ ﺩﺭ ﮐﺘﺐ ّ‬

‫ﻣﻪ‬

‫ﺍﻻﻣﺮ‬ ‫ﺑﻴﺎﻥ ﺍﻳﻦ ﺟﻤﻠﻪ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ " ﻟﻴﺲ ﻟﻤﻄﻠﻊ ٔ‬

‫ﺍﻣﺖ ﺍﺳﺖ‬ ‫ﺑﺎﻧﺒﻴﺎﺳﺖ ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﺨﺎﻃﺐ ﺑﺂﻧﻬﺎ ّ‬ ‫ﺷﺮﻳﮏ ﻓﻰ ﺍﻟﻌﺼﻤﺔ ﺍﻟﮑﺒﺮﻯ "‬

‫‪۱۰۸‬‬ ‫‪۱۱۰‬‬ ‫‪۱۱۴‬‬ ‫‪۱۱۶‬‬ ‫‪۱۱۸‬‬ ‫‪۱۲۰‬‬ ‫‪۱۲۲‬‬

‫‪۱۲۳‬‬ ‫‪۱۲۶‬‬ ‫‪۱۲۹‬‬

‫ﻗﺴﻢ ﭼﻬﺎﺭﻡ‬

‫ﻣﻘﺎﻻﺕ ﺩﺭ ﻣﺒﺪﺃ ﻭ ﻣﻌﺎﺩ ﻭ ﻗﻮﻯ ﻭ ﺣﺎﻻﺕ ﻭ ﮐﻤﺎﻻﺕ ﻣﺨﺘﻠﻔﮥ ﺍﻧﺴﺎﻥ‬

‫ﻣﻮ‬

‫ﺗﻐﻴﻴﺮ ﺍﻧﻮﺍﻉ‬

‫ﻣﺰ‬

‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺑﺪﺍﻳﺘﻰ ﻧﺪﺍﺭﺩ‬

‫‪۱۳۴‬‬ ‫‪۱۳۶‬‬

‫ﻣﺢ‬

‫ﻓﺮﻕ ﻣﺎ ﺑﻴﻦ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ‬

‫‪۱۴۰‬‬

‫ﻣﻂ‬

‫ﺗﺮﻗﻰ ﮐﺎﺋﻨﺎﺕ‬ ‫ﻣﺴﺄﻟﮥ ﻧﺸﻮ ﻭ ّ‬

‫‪۱۴۵‬‬

‫ﻧﺎ‬

‫ﺁﻳﺎ ﺭﻭﺡ ﻭ ﻋﻘﻞ ﺩﺭ ﺍﻧﺴﺎﻥ ﺣﻴﻦ ﻭﻻﺩﺕ ﻇﻬﻮﺭ‬

‫ﻥ‬

‫ﺍﻟﻬﻴﻪ ﺩﺭ ﺍﺻﻞ ﻭ ﻣﺒﺪﺃ ﺍﻧﺴﺎﻥ‬ ‫ﺑﺮﺍﻫﻴﻦ ّ‬

‫ﻧﻤﻮﺩﻩ ﺍﻧﺪ‬

‫‪۱۴۹‬‬ ‫‪۱۵۱‬‬

‫ﺹ ‪۲۳۴‬‬ ‫ﻧﺐ ﺣﮑﻤﺖ ﻇﻬﻮﺭ ﺭﻭﺡ ﺩﺭ ﺟﺴﺪ‬

‫‪۱۵۳‬‬

‫ﻧﺞ‬

‫ﺣﻖ ﺑﺨﻠﻖ ﺑﭽﻪ ﻧﺤﻮ ﺍﺳﺖ‬ ‫ّ‬ ‫ﺗﻌﻠﻖ ّ‬

‫‪۱۵۴‬‬

‫ﻧﻪ‬

‫ﻓﺮﻕ ﻣﻴﺎﻥ ﺭﻭﺡ ﻭ ﻋﻘﻞ ﻭ ﻧﻔﺲ‬

‫‪۱۵۸‬‬

‫ﻧﺪ‬ ‫ﻧﻮ‬

‫ﺑﺤﻖ‬ ‫ﻗﻴﺎﻡ ﺍﺭﻭﺍﺡ‬ ‫ّ‬

‫ﻣﻌﻨﻮﻳﻪ‬ ‫ﺴﻤﺎﻧﻴﻪ ﻭ ﻗﻮﺍﻯ‬ ‫ﻗﻮﺍﻯ ﺟ‬ ‫ّ‬ ‫ّ‬

‫‪۱۵۶‬‬ ‫‪۱۵۹‬‬

‫ﻧﺰ‬

‫ﺍﺧﻼﻕ ﻣﺘﻔﺎﻭﺗﮥ ﻧﻮﻉ ﺍﻧﺴﺎﻥ‬

‫‪۱۶۱‬‬

‫ﻧﺢ ﺩﺭﺟﮥ ﺍﺩﺭﺍﮐﺎﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﻭ ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ‬

‫‪۱۶۴‬‬

‫ﺱ ﺑﻘﺎﻯ ﺭﻭﺡ ‪ ،‬ﺩﺭﺱ ‪۱‬‬

‫‪۱۶۸‬‬

‫ﺑﺤﻖ‬ ‫ﺣﺪ ﺍﺩﺭﺍﮎ ﺍﻧﺴﺎﻥ ﻧﺴﺒﺖ‬ ‫ﻧﻂ‬ ‫ّ‬ ‫ّ‬

‫ﺳﺎ ﺑﻘﺎﻯ ﺭﻭﺡ ‪ ،‬ﺩﺭﺱ ‪۲‬‬

‫ﺳﺐ ﻣﺴﺄﻟﻪ ﺍﻯ ﮐﻪ ﮐﻤﺎﻻﺕ ﻭﺟﻮﺩ ﻏﻴﺮ ﻣﺘﻨﺎﻫﻴﺴﺖ‬ ‫ﺳﺞ‬

‫ﺗﺮﻗﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﻋﺎﻟﻢ ﺩﻳﮕﺮ‬ ‫ﻣﺴﺄﻟﻪ ﺩﺭ ﺧﺼﻮﺹ ّ‬

‫ﺳﻪ‬

‫ﺍﻟﻀﻼﻝ‬ ‫ﺍﻧﻪ ﻣﻦ ﺍﻫﻞ ّ‬ ‫ﺩﺭ ﻣﻌﻨﻰ ﺁﻳﮥ ﮐﺘﺎﺏ ﺍﻗﺪﺱ " ّ‬

‫ﺳﺪ‬

‫ﺳﻮ‬

‫ﺳﺰ‬

‫ﺗﺮﻗﻴﺎﺕ ﺍﻭ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ‬ ‫ﺩﺭ ﺑﻴﺎﻥ ﻣﻘﺎﻡ ﺍﻧﺴﺎﻥ ﻭ ّ‬ ‫ﺍﻻﻋﻤﺎﻝ"‬ ‫ﻭ ﻟﻮ ﻳﺄﺗﻰ‬ ‫ﺑﮑﻞ ٔ‬ ‫ّ‬

‫ﺑﻌﺪ ﺍﺯ ﺧﻠﻊ ﺍﺟﺴﺎﺩ ﻭ ﺻﻌﻮﺩ ﺍﺭﻭﺍﺡ ﻧﻔﺲ ﻧﺎﻃﻘﻪ‬

‫‪۱۶۶‬‬ ‫‪۱۷۱‬‬

‫‪۱۷۴‬‬

‫‪۱۷۶‬‬ ‫‪۱۷۷‬‬ ‫‪۱۷۹‬‬

‫ﺑﭽﻪ ﻗﻴﺎﻡ ﺩﺍﺭﺩ‬

‫‪۱۸۰‬‬

‫ﺑﻘﺎﻯ ﺍﺭﻭﺍﺡ ﺍﻃﻔﺎﻝ‬

‫‪۱۸۱‬‬

‫ﺍﺑﺪﻳﻪ ﻭ ﺩﺧﻮﻝ ﺩﺭ ﻣﻠﮑﻮﺕ‬ ‫ﺣﻴﺎﺕ‬ ‫ّ‬

‫ﺳﺢ‬

‫ﺳﺆﺍﻝ ﺍﺯ ﻗﻀﺎ‬

‫ﻉ‬

‫ﻣﺴﺄﻟﮥ ﺟﺒﺮ ﻭ ﺍﺧﺘﻴﺎﺭ‬

‫ﺳﻂ ﺗﺄﺛﻴﺮ ﻧﺠﻮﻡ‬

‫‪۱۸۱‬‬

‫‪۱۸۴‬‬

‫‪۱۸۵‬‬ ‫‪۱۸۷‬‬

‫ﻋﺎ‬

‫ﮐﺸﻔﻴﺎﺕ ﻭ ﺭﺅﻳﺎ ﻭ ﺗﺴﺨﻴﺮ ﺍﺭﻭﺍﺡ‬ ‫ﺍﻟﻬﺎﻡ ﻭ‬ ‫ّ‬

‫‪۱۸۹‬‬

‫ﻋﺞ‬

‫ﻣﺎﺩﻳﻪ‬ ‫ﻣﻌﺎﻟﺠﻪ ﺑﻮﺳﺎﺋﻂ ّ ّ‬

‫‪۱۹۴‬‬

‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﻋﺐ ﺷﻔﺎ ﺩﺍﺩﻥ ﺑﻮﺳﺎﺋﻂ‬ ‫ّ‬

‫‪۱۹۱‬‬

‫ﺹ ‪۲۳۵‬‬ ‫ﻗﺴﻢ ﭘﻨﺠﻢ‬

‫ﻣﻘﺎﻻﺕ ﺩﺭ ﻣﻮﺍﺿﻴﻊ ﻣﺨﺘﻠﻔﻪ‬ ‫ﺷﺮ ﻧﻴﺴﺖ‬ ‫ﻋﺪ ﺩﺭ ﺑﻴﺎﻥ ﺁﻧﮑﻪ ﺩﺭ ﻭﺟﻮﺩ ّ‬ ‫ﻋﻪ ﻋﺬﺍﺏ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ‬

‫ﻋﻮ‬ ‫ﻋﺰ‬

‫ﻋﺢ‬

‫ﺣﻖ‬ ‫ﺩﺭ ﺫﮐﺮ ﻋﺪﻝ ﻭ ﺭﺣﻤﺖ ّ‬

‫ﻣﺴﺘﺤﻖ ﻋﻘﻮﺑﺖ ﺍﺳﺖ ﻳﺎ ﻋﻔﻮ‬ ‫ﻣﺠﺮﻡ‬ ‫ّ‬ ‫ﻣﺴﺄﻟﮥ ﺍﻋﺘﺼﺎﺏ‬

‫ﺳﻮﻓﺴﻄﺎﺋﻴﻪ ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺒﺎﺭﺕ ﺍﺯ‬ ‫ﻋﻂ ﻃﺎﺋﻔﮥ‬ ‫ّ‬ ‫ﺍﻭﻫﺎﻡ ﺍﺳﺖ‬

‫ﻑ ﺍﻗﺴﺎﻡ ﻗﺪﻳﻢ ﻭ ﺣﺎﺩﺙ‬

‫‪۱۹۸‬‬ ‫‪۱۹۹‬‬

‫‪۱۹۹‬‬

‫‪۲۰۱‬‬

‫‪۲۰۶‬‬ ‫‪۲۱۰‬‬

‫‪۲۱۱‬‬

‫ﻓﺎ‬ ‫ﻓﺐ‬

‫ﻣﺴﺄﻟﮥ ﺗﻨﺎﺳﺦ‬ ‫ﻭﺣﺪﺕ ﻭﺟﻮﺩ‬

‫ﻓﺞ ﻣﻮﺍﺯﻳﻦ ﺍﺩﺭﺍﮎ‬

‫ﻓﺪ‬

‫ﺍﻟﻬﻴﻪ‬ ‫ﺩﺭ ﻭﺟﻮﺏ ﻣﺘﺎﺑﻌﺖ ﻧﻤﻮﺩﻥ ﺗﻌﺎﻟﻴﻢ ﻣﻈﺎﻫﺮ ّ‬

‫ﻓﻬﺮﺳﺖ ﮐﺘﺎﺏ‬

‫‪۲۱۳‬‬ ‫‪۲۱۹‬‬

‫‪۲۲۴‬‬

‫‪۲۲۶‬‬

‫‪٢٣١‬‬