کتاب ایقان

‫ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ‬

‫ﻧﺎﺯﻟﻪ ﺍﺯ ﻗﻠﻢ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬ ‫ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ‬

‫ﻧﺎﺯﻟﻪ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬

‫ﻣﻠﻰ ﻧﺸﺮ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺑﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﺑﻰ – ﺁﻟﻤﺎﻥ‬ ‫ﻟﺠﻨﻪ ّ‬

‫ﻣﻠﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺑﻬﺎﺋﻰ ﺁﻟﻤﺎﻥ‪ ،‬ﻫﻮﻓﻤﺎﻳﻢ‪ ،‬ﺁﻟﻤﺎﻥ‬ ‫ﻣﺆﺳﺴﻪ ّ‬ ‫ﻧﺎﺷﺮ‪ّ :‬‬ ‫ﺍﻭﻝ )ﻧﺸﺮ ﺟﺪﻳﺪ(‬ ‫ﭼﺎﭖ ّ‬

‫‪ ۱۵۵‬ﺑﺪﻳﻊ‪ ۱۳۷۷ ،‬ﺷﻤﺴﻰ‪ ۱۹۹۸ ،‬ﻣﻴﻼﺩﻯ‬

‫‪ISBN ۳-۸۷۰۳۷-۹۶۴-۲‬‬

‫ﺹ ﺍﻟﻒ‬

‫ﻣﻘﺪﻣﻪ‬ ‫ّ‬

‫ﺍﻫﻢ ﺁﺛﺎﺭﻯ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻗﻠﻢ ﻣﻌﺠﺰ‬ ‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﺍﺯ ﺍﻋﻈﻢ ﻭ ّ‬ ‫ﺟﻞ ﺫﮐﺮﻩ ﺍﻻﻋﻠﻰ ﺩﺭ ﺍﻭﺍﺧﺮ ﺩﻭﺭﻩ ﺍﻗﺎﻣﺖ ﺩﺭ‬ ‫ﺷﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ّ ‬‬

‫ﺑﻐﺪﺍﺩ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ ﻭ ﻋﻼﻭﻩ ﺑﺮ ﺍﺣﺘﻮﺍء ﺑﺮ ﺍﺻﻮﻝ ﺍﺳﺎﺳﻰ "ﺗﺌﻮﻟﻮﮊﻯ" ﺍﺯ‬ ‫ﻣﻨﻈﺮ ﺑﻬﺎﺋﻰ‪ ،‬ﺷﺮﺍﺋﻂ ﻧﻴﻞ ﺑﻪ ﻣﻌﺮﻓﺖ ﺍﻟﻬﻰ ﻭ ﻣﻮﺍﻧﻊ ﻭ ﻣﺸﺎﮐﻞ ﺁﻥ ﺭﺍ ﺑﻴﺎﻥ‬ ‫ﮐﺮﺩﻩ ﻭ ﮐﻠﻴﺪ ﻓﻬﻢ ﻭ ﺩﺭﮎ ﺩﺭﺳﺖ ﮐﻠﻤﺎﺕ ﻣﺘﺸﺎﺑﻬﻪ ﻭ ﺭﻣﻮﺯ ﻭ ﺍﺳﺮﺍﺭ‬

‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺑﺪﺳﺖ ﺩﺍﺩﻩ ﺍﺳﺖ ﻭ ﺑﺤﺜﻰ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﺍﺛﺒﺎﺕ‬ ‫ﻏﺎﻣﻀﻪ ﮐﺘﺐ ّ‬

‫ﻣﺨﺘﺺ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺣﻘﻴﻘﺖ ﺩﻋﻮﻯ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻌﻨﻮﺍﻥ ﻣﻮﻋﻮﺩ ﺍﺳﻼﻡ‬ ‫ّ‬ ‫ﺣﺪ ﺧﻮﺩ ﺑﻬﺘﺮﻳﻦ ﮔﻮﺍﻩ ﺩﺍﻧﺶ ﻏﻴﺒﻰ ﻭ‬ ‫ﺩﺭ ﻭﺻﻒ ﺍﻳﻦ ﮐﺘﺎﺏ ﺷﺮﻳﻒ ﮐﻪ ﺩﺭ ّ‬

‫ﻣﻈﻬﺮﻳﺖ ﺍﻟﻬﻰ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﺳﺖ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻗﺮﻥ‬ ‫ّ‬

‫ﺑﺪﻳﻊ "ﮔﺎﺩ ﭘﺎﺳﺰ ﺑﺎﻯ" ﭼﻨﻴﻦ ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ )ﺗﺮﺟﻤﻪ(‪:‬‬

‫" ﺩﺭ ﺑﻴﻦ ﺟﻮﺍﻫﺮ ﺍﺳﺮﺍﺭ ﻣﺨﺰﻭﻧﻪ ﻭ ﻟﺌﺎﻟﻰ ﺛﻤﻴﻨﻪ ﻣﮑﻨﻮﻧﻪ ﮐﻪ ﺍﺯ ﺑﺤﺮ‬

‫ﺯﺧﺎﺭ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻇﺎﻫﺮ ﮔﺮﺩﻳﺪﻩ ﺍﻋﻈﻢ ﻭ ﺍﻗﺪﻡ ﺁﻥ‬ ‫ّ‬

‫ﺹﺏ‬

‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺳﻨﻴﻦ ﺍﺧﻴﺮﻩ ﺩﻭﺭﻩ ﺍﻗﺎﻣﺖ ﺑﻐﺪﺍﺩ‬

‫)‪ ١٢٧٨‬ﻫـ‪ .‬ﻕ‪ .‬ﻣﻄﺎﺑﻖ ﺑﺎ ‪ ١٨٦٢‬ﻣﻴﻼﺩﻯ( ﻃﻲ ﺩﻭ ﺷﺒﺎﻧﻪ ﺭﻭﺯ ﺍﺯ ﻗﻠﻢ‬ ‫ّ‬ ‫ﺗﺤﻘﻖ‬ ‫ﻣﺒﺎﺭﮎ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﻭ ﺑﺎ ﻧﺰﻭﻝ ﺁﻥ ﺑﺸﺎﺭﺕ ﺣﻀﺮﺕ ﺑﺎﺏ‬ ‫ّ‬

‫ﭘﺬﻳﺮﻓﺖ ﻭ ﻭﻋﺪﻩ ﺍﻟﻬﻰ ﮐﻪ ﺣﻀﺮﺕ ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺭﺍ ﮐﻪ ﻧﺎﺗﻤﺎﻡ‬

‫ﺭﻕ‬ ‫ﻣﺎﻧﺪﻩ ﺗﮑﻤﻴﻞ ﺧﻮﺍﻫﺪ ﻓﺮﻣﻮﺩ ﺑﻪ ﺍﻧﺠﺎﺯ ﭘﻴﻮﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺒﻴﻦ ﻭ ّ‬

‫ﻣﺤﻤﺪ ﺧﺎﻝ )‪ (١‬ﮐﻪ ﺩﺭ‬ ‫ﺳﻴﺪ‬ ‫ّ‬ ‫ﻣﺘﻴﻦ ﺩﺭ ﺟﻮﺍﺏ ﺍﺳﺌﻠﻪ ﺟﻨﺎﺏ ﺣﺎﺟﻰ ﻣﻴﺮﺯﺍ ّ‬

‫ﺁﻥ ﺍﻭﺍﻥ ﻫﻨﻮﺯ ﺑﻪ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺍﻗﺒﺎﻝ ﻧﻨﻤﻮﺩﻩ ﺑﺎ ﺑﺮﺍﺩﺭ ﺧﻮﺩ ﺟﻨﺎﺏ ﺣﺎﺟﻰ‬ ‫ﻣﺸﺮﻓﻪ ﺑﻮﺩﻩﺍﻧﺪ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ‬ ‫ﻣﻴﺮﺯﺍ ﺣﺴﻨﻌﻠﻰ ﻋﺎﺯﻡ ﺯﻳﺎﺭﺕ ﻣﺸﺎﻫﺪ ّ‬

‫ﺍﺳﺖ‪ (٢) .‬ﺍﻳﻦ ﻣﻨﺸﻮﺭ ﺟﻠﻴﻞ ﻧﻤﻮﻧﻪ ﮐﺎﻣﻞ ﺍﺯ ﻣﻨﺸﺂﺕ ﻧﺜﺮ ﭘﺎﺭﺳﻰ ﺍﺳﺖ‬

‫ﮐﻪ ﺩﺍﺭﺍﻯ ﺳﺒﮑﻰ ﺑﺪﻳﻊ ﻭ ﻟﺤﻨﻰ ﻣﻬﻴﻤﻦ ﻭ ﻣﻨﻴﻊ ﻭ ﺍﺯ ﻟﺤﺎﻅ ﺍﺳﺘﺤﮑﺎﻡ‬

‫ﻗﻮﺕ ﺑﺮﻫﺎﻥ ﺑﻰ ﻧﻈﻴﺮ ﻭ ﺩﺭ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺑﻰ ﺑﺪﻳﻞ ﻭ ﻣﺜﻴﻞ‬ ‫ﺑﻴﺎﻥ ﻭ ّ‬ ‫ﺑﺸﺮﻳﻪ ﺍﺳﺖ‬ ‫ﻋﻈﻴﻤﻬﺎﻟﻬﻴﻪ ﺟﻬﺖ ﻧﺠﺎﺕ ﻋﺎﻟﻢ‬ ‫ﺍﺳﺖ ﻭ ﮐﺎﺷﻒ ﻧﻘﺸﻪ‬ ‫ّ‬ ‫ّ‬

‫ﻭ ﺩﺭ ﺑﻴﻦ ﺁﺛﺎﺭ ﻭ ﺻﺤﻒ ﺑﻬﺎﺋﻰ ﭘﺲ ﺍﺯ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺍﻋﻈﻢ ﻭ‬ ‫ﮐﻞ ﻣﺤﺴﻮﺏ ﺍﺳﺖ‪ .‬ﺑﺎ ﻇﻬﻮﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﻭ‬ ‫ﺍﺷﺮﻑ ﺍﺯ ّ‬

‫ﺳﻤﺎﻭﻳﻪ ﺍﺳﺖ ﻭ ﺑﻪ ﻓﺎﺻﻠﻪ‬ ‫ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ ﮐﻪ ﻣﻔﺘﺎﺡ ﻣﻌﻀﻼﺕ ﮐﺘﺐ‬ ‫ّ‬

‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﺍﺯ ﺳﻤﺎء ﺍﺭﺍﺩﻫﺎﻟﻬﻰ ﻧﺎﺯﻝ‬ ‫ﻗﻠﻴﻞ ﻗﺒﻞ ﺍﺯ ﺍﻋﻼﻡ ﺍﻣﺮ ﺣﻀﺮﺕ ّ‬ ‫ﻣﺨﻔﻴﺔ ﻭ‬ ‫ﻻﻥ ﺍﻟﮑﻠﻤﺎﺕ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺑﻴﺎﻥ ﺩﺍﻧﻴﺎﻝ ﻧﺒﻰ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫ّ‬ ‫ّ‬

‫ﻣﺨﺘﻮﻣﺔ ﺍﻟﻰ ﻭﻗﺖ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺍﮐﻤﺎﻝ ﭘﺬﻳﺮﻓﺖ ﻭ ﺳﺘﺮ ﺍﺯ ﮐﻠﻤﺎﺕ ﮐﺘﺎﺏ‬

‫ﻗﻴﻮﻡ ﮔﺸﻮﺩﻩ‬ ‫ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪ ﻭ ﺧﺘﻢ "ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ" ﺑﻪ ﺍﺻﺎﺑﻊ‬ ‫ﺣﻲ ّ‬ ‫ّ‬ ‫ﺧﺘﺎﻣﻪ ﻣﺴﮏ " ﻣﺸﺎﻡ ﻣﺸﺘﺎﻗﺎﻥ ﻭ ﻃﺎﻟﺒﺎﻥ‬ ‫ﮔﺮﺩﻳﺪ ﻭ ﺭﺍﺋﺤﻪ ﻣﺸﮏ ﻓﺎﻡ "‬ ‫ُ‬ ‫ﻣﻌﻄﺮ ﻧﻤﻮﺩ‪.‬‬ ‫ﮐﺆﻭﺱ ﺍﻳﻤﺎﻥ ﺭﺍ ﻣﻌﻨﺒﺮ ﻭ ّ‬

‫ﺹﺝ‬

‫ﻭﺣﺪﺍﻧﻴﺖ‬ ‫ﺍﻳﻦ ﺳﻔﺮ ﻗﻮﻳﻢ ﮐﻪ ﺍﺯﻳﺪ ﺍﺯ ﺩﻭﻳﺴﺖ ﺻﻔﺤﻪ ﺍﺳﺖ * ﺣﻘﻴﻘﺖ ﻭ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﺭﺍ ﮐﻪ ﻣﺎﻭﺭﺍء ﺍﺩﺭﺍﮎ ﻋﻘﻮﻝ ﻭ ﻣﺎ ﻓﻮﻕ ﻋﺮﻓﺎﻥ ﻧﻔﻮﺱ ﻭ ﻣﺒﺪء‬ ‫ّ‬

‫ﺭﻭﺣﺎﻧﻴﻪ ﻭ ﺫﺍﺕ ﻗﺪﻳﻢ ﻭ ﻋﻠﻴﻢ ﻭ ﺣﮑﻴﻢ‬ ‫ﺭﺑﺎﻧﻴﻪ ﻭ ﻣﻨﺸﺄ ﺣﻘﺎﺋﻖ‬ ‫ّ‬ ‫ﻇﻬﻮﺭﺍﺕ ّ ّ‬

‫ﺭﺣﻤﺎﻧﻴﻪ ﻭ ﻋﺪﻡ‬ ‫ﻭ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻻﻃﻼﻕ ﺍﺳﺖ ﺍﻋﻼﻡ‪ ،‬ﻭ ﻭﺣﺪﺕ ﺷﺮﺍﺋﻊ‬ ‫ّ‬ ‫ﺻﻤﺪﺍﻧﻴﻪ ﻭ ﺗﮑﻤﻴﻞ ﻫﺮ ﺷﺮﻳﻌﺖ ﻻﺣﻘﻪ ﻭ ﺗﻮﺣﻴﺪ ﺗﻌﺎﻟﻴﻢ‬ ‫ﺍﻧﻘﻄﺎﻉ ﻓﻴﺾ‬ ‫ّ‬ ‫ﺣﻘﺎﻧﻴﺖ ﮐﺘﺐ ﻭ ﺻﺤﻒ ﺳﻤﺎﻭﻳﻪ ﻭ ﻭﺍﺟﺪ‬ ‫ﺍﺳﺎﺳﻴﻪ ﻣﻈﺎﻫﺮ ّ‬ ‫ﻣﻘﺪﺳﻪ ﻭ ّ ّ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ‬ ‫ﺑﻮﺩﻥ ﻣﻄﺎﻟﻊ‬ ‫ﺳﺒﺤﺎﻧﻴﻪ ﺩﻭ ﻣﻘﺎﻡ ﺗﻮﺣﻴﺪ ﻭ ﺗﺤﺪﻳﺪ ﻳﻌﻨﻰ ﺍﺷﺮﺍﻗﺎﺕ ّ‬ ‫ّ‬

‫ﺑﺸﺮﻳﻪ ﺭﺍ ﺗﺒﻴﻴﻦ ﻭ ﺗﺸﺮﻳﺢ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻧﻴﺰ ﻣﺮﺍﺗﺐ ﺟﻬﻞ ﻭ‬ ‫ﻭ ﺣﺪﻭﺩﺍﺕ‬ ‫ّ‬ ‫ﻋﻤﺎء ﻭ ﻏﻔﻠﺖ ﻭ ﺿﻼﻟﺖ ﻋﻠﻤﺎ ﻭ ﭘﻴﺸﻮﺍﻳﺎﻥ ﻗﻮﻡ ﺭﺍ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ‬

‫ﻗﺮﺁﻧﻴﻪ ﻭ ﺍﺧﺒﺎﺭ ﻭ‬ ‫ﺗﻮﺿﻴﺢ ﻭ ﻣﻌﺎﻧﻰ ﺑﻴﺎﻧﺎﺕ ﻣﺘﺸﺎﺑﻬﻬﺎﻧﺠﻴﻞ ﻭ ﺁﻳﺎﺕ‬ ‫ّ‬

‫ﺍﺳﻼﻣﻴﻪ ﺭﺍ ﮐﻪ ﭘﻴﻮﺳﺘﻪ ﻣﻮﺭﺩ ﺗﻌﺒﻴﺮﺍﺕ ﻭ ﺗﻔﺴﻴﺮﺍﺕ‬ ‫ﺍﺣﺎﺩﻳﺚ ﻣﺄﺛﻮﺭﻩ‬ ‫ّ‬

‫ﻣﺨﺘﻠﻔﻪ ﻭ ﺳﻮء ﺗﻔﺎﻫﻤﺎﺕ ﮐﺜﻴﺮﻩ ﺑﻮﺩﻩ ﻭﺍﺿﺢ ﻭ ﺁﺷﮑﺎﺭ ﻣﻰ ﺳﺎﺯﺩ‪ .‬ﺩﺭ‬

‫ﻣﻘﺪﺱ‪ ،‬ﺷﺮﺍﺋﻂ ﺳﺎﻟﮑﻴﻦ ﺳﺒﻴﻞ ﻣﻌﺮﻓﺖ ﻭ ﻃﺎﻟﺒﻴﻦ ﺣﻘﻴﻘﺖ‬ ‫ﺍﻳﻦ ﮐﺘﺎﺏ ّ‬

‫ﺣﻘﺎﻧﻴﺖ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﻋﻈﻤﺖ ﻇﻬﻮﺭ ﻣﺒﺎﺭﮐﺶ ﺍﺛﺒﺎﺕ‬ ‫ﺗﺸﺮﻳﺢ ﻭ‬ ‫ّ‬

‫ﻭ ﻣﺮﺍﺗﺐ ﺍﻧﻘﻄﺎﻉ ﻭ ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﺟﺎﻧﺒﺎﺯﻯ ﺗﺎﺑﻌﺎﻧﺶ ﺗﻘﺪﻳﺮ ﻭ ﻧﺼﺮﺕ ﻭ‬

‫ﻣﻘﺪﺳﻰ ﮐﻪ ﺑﻪ ﺍﻫﻞ ﺑﻴﺎﻥ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺷﺪﻩ ﭘﻴﺶ ﺑﻴﻨﻰ‬ ‫ﻏﻠﺒﻪ ّ‬ ‫ﮐﻠﻴﻪ ﻇﻬﻮﺭ ّ‬

‫ﻣﻌﺼﻮﻣﻴﺖ ﺣﻀﺮﺕ ﻣﺮﻳﻢ ﺗﺼﺮﻳﺢ ﻭ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻫﻢ ﭼﻨﻴﻦ ﻃﻬﺎﺭﺕ ﻭ‬ ‫ّ‬

‫ﻋﻠﻮ‬ ‫ﺍﻟﺸﻬﺪﺍء ﻭ ّ‬ ‫ﺳﻴﺪ ّ‬ ‫ﻣﻘﺎﻡ ﺍﺋﻤﻪ ﺍﻃﻬﺎﺭ ﺗﺠﻠﻴﻞ ﻭ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ّ‬

‫ﻱ ﺷﺠﻴﻊ ﺍﻟﻬﻰ ﺗﮑﺮﻳﻢ ﻭ ﻣﻌﺎﻧﻰ ﮐﻠﻤﺎﺕ ﺭﺟﻌﺖ ﻭ ﻗﻴﺎﻣﺖ‬ ‫ﺩﺭﺟﺎﺕ ﺁﻥ ُﺟﻨﺪ ّ‬

‫ﺧﺎﺗﻤﻴﺖ ﻭ ﻳﻮﻡ ﺍﻟﺠﺰﺍء ﻭ ﻏﻴﺮﻩ ﺗﺒﻴﻴﻦ ﮔﺮﺩﻳﺪﻩ ﻭ ﻣﺮﺍﺣﻞ ﺛﻼﺛﻪ‬ ‫ﻭ‬ ‫ّ‬

‫ﺧﻄﻰ ﻳﺎ ﭼﺎﭖ ﻫﺎﻯ ﻗﺒﻠﻰ ﺍﺳﺖ‪.‬‬ ‫*ﺍﺷﺎﺭﻩ ﺑﻪ ﺗﻌﺪﺍﺩ ﺻﻔﺤﺎﺕ ﻧﺴﺦ ّ‬

‫ﺹﺩ‬

‫ﺭﺑﺎﻧﻴﻪ ﺗﻌﻠﻴﻢ ﻭ ﺗﻮﺿﻴﺢ ﻭ ﻣﻌﺎﻧﻰ ﺩﻗﻴﻘﻪ ﻣﺪﻳﻨﻪ ﺍﻟﻬﻰ ﻭ ﺗﺠﺪﻳﺪ‬ ‫ﻇﻬﻮﺭﺍﺕ ّ‬

‫ﺍﻟﻬﻴﻪ ﺩﺭ ﻣﻴﻌﺎﺩ ﻣﻘﺮﺭ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ‬ ‫ﺍﻳﻦ ﻣﺪﻳﻨﻪ ّ‬ ‫ﻣﻘﺪﺳﻪ ﻳﻌﻨﻰ ﺷﺮﻳﻌﺖ ّ‬

‫ﮐﻠﻰ ﻣﻰ ﺗﻮﺍﻥ‬ ‫ﻧﻔﻮﺱ ﻭ ﺗﺮﺑﻴﺖ ﺍﻫﻞ ﻋﺎﻟﻢ ﺗﻘﺮﻳﺮ ﻭ ﺗﻔﺼﻴﻞ ﺷﺪﻩ ﻭ ﺑﻄﻮﺭ ّ‬

‫ﻣﻠﻬﻢ ﺷﺎﺭﻉ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻧﺎﺯﻝ‬ ‫ﮔﻔﺖ ﮐﻪ ﺩﺭ ﺑﻴﻦ ﮐﺘﺐ ﻭ ﺁﺛﺎﺭﻯ ﮐﻪ ﺍﺯ ﻗﻠﻢ ُ َ‬ ‫ﺣﻞ ﻣﺸﺎﮐﻞ ﻭ ﻏﻮﺍﻣﺾ‬ ‫ﮔﺮﺩﻳﺪﻩ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﺑﻨﻔﺴﻪ‪ ،‬ﻧﻈﺮ ﺑﻪ ّ‬

‫ﺍﻟﻬﻴﻪ ﮐﻪ ﻻﺯﺍﻝ ﻋﺪﻡ ﻓﻬﻢ ﺁﻥ ﺳﺒﺐ ﺗﺨﺎﻟﻒ ﻭ ﺗﻨﺎﻓﺮ ﺍﺣﺰﺍﺏ ﻭ ﺍﻣﻢ‬ ‫ﺁﻳﺎﺕ ّ‬ ‫ﮐﻞ ﻣﻠﻞ ﻭ ﻧﺤﻞ‬ ‫ﻋﻈﻴﻤﻪ ﺑﻮﺩﻩ‪ ،‬ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﻭ ﺍﺳﺘﻮﺍﺭﻯ ﺟﻬﺖ ﻭﺣﺪﺕ ّ‬

‫ﻣﺘﻨﻮﻋﻪ ﺑﺮ ﻗﺮﺍﺭ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪*".‬‬ ‫ﻭ ﺍﺋﺘﻼﻑ ﺍﻗﻮﺍﻡ ﻭ ﻣﺬﺍﻫﺐ ّ‬

‫ﭘﺲ ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ "ﻣﺨﺰﻥ ﺣﻘﺎﺋﻖ ﺍﺳﺮﺍﺭ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ" ﺍﺳﺖ‪ .‬ﮐﺘﺎﺑﻰ ﺍﺳﺖ ﮐﻪ ﮔﺸﺎﻳﻨﺪﻩ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﻣﮑﻤﻦ ﻣﻌﺎﺭﻑ ﺑﺪﻳﻌﻪ‬ ‫ّ‬ ‫ّ‬

‫ﺗﺤﻘﻖ ﺩﻫﻨﺪﻩ ﻣﺼﺪﺍﻕ ﺁﻳﻪ‬ ‫ﻣﻘﺪﺳﻪ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﻭ‬ ‫ّ‬ ‫ﺭﻣﻮﺯ ﺳﺮﭘﻮﺷﻴﺪﻩ ﺁﺛﺎﺭ ّ‬ ‫"ﻳﻮﻡ ﻳﺄﺗﻰ ﺗﺄﻭﻳﻠﻪ‪ ".‬ﺧﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻣﺘﻦ ﮐﺘﺎﺏ ﺷﺮﻳﻒ ﺍﻳﻘﺎﻥ‬

‫ﺑﺎﻳﻦ ﻣﻄﻠﺐ ﺗﻠﻮﻳﺤﻰ ﺍﺑﻠﻎ ﺍﺯ ﺗﺼﺮﻳﺢ ﺩﺍﺭﻧﺪ ﺁﻥ ﺟﺎ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫"ﺁﻥ ﭼﻪ ﺫﮐﺮ ﺷﺪﻩ ﺟﻤﻴﻊ ﺍﺭﺽ ﻭ ﻣﻦ ﻋﻠﻴﻬﺎ ﺭﺍ ﮐﺎﻓﻰ ﺍﺳﺖ‪ .‬ﻭ‬

‫ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺟﻤﻴﻊ ﮐﺘﺐ ﻭ ﺍﺳﺮﺍﺭ ﺁﻥ ﺩﺭ ﺍﻳﻦ ﻣﺨﺘﺼﺮ ﺫﮐﺮ ﺷﺪﻩ ﺑﻘﺴﻤﻰ‬ ‫ﺗﺄﻣﻞ ﻧﻤﺎﻳﺪ ﺟﻤﻴﻊ ﺍﺳﺮﺍﺭ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ ﻭ ﺍﻣﻮﺭ‬ ‫ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻗﺪﺭﻯ ّ‬

‫ﻇﺎﻫﺮﻩ ﺍﺯ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ )ﻣﻘﺼﻮﺩ ﺣﻀﺮﺕ ﺑﺎﺏ( ﺭﺍ ﺍﺯ ﺁﻥ ﭼﻪ‬

‫ﺫﮐﺮ ﺷﺪﻩ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﺪ‪"....‬‬

‫ﺩﺭ ﻟﻮﺣﻰ ﺩﻳﮕﺮ ﺍﺯ ﻗﻠﻢ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺗﺠﻠﻴﻞ ﻭ ﺗﮑﺮﻳﻢ ﺍﻳﻦ ﺳﻔﺮ ﻋﻈﻴﻢ‬ ‫ﻣﺆﺳﺴﻪ ﻣﻌﺎﺭﻑ ﺑﻬﺎﺋﻰ‪ ،‬ﺩﺍﻧﺪﺍﺱ ﮐﺎﻧﺎﺩﺍ‪١٩٩٢ ،‬‬ ‫ﻣﻮﺩﺕ‪ّ ،‬‬ ‫* ﻗﺮﻥ ﺑﺪﻳﻊ‪ ،‬ﺗﺮﺟﻤﻪ ﻧﺼﺮﺍ‪ّ ‬‬

‫ﻣﻴﻼﺩﻯ‪ ،‬ﺹ ‪٢٨٧-٢٨٥‬‬

‫ﺹ ﻫـ‬

‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻧﻴﺮ ﺁﻓﺎﻕ ﺍﺯ ﺍﻓﻖ‬ ‫"ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﻪ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﮐﻪ ﺩﺭ ﻫﻨﮕﺎﻡ ﻇﻬﻮﺭ ّ‬

‫ﺗﻔﮑﺮ ﮐﻨﺪ ﺧﻮﺩ ﺭﺍ ﻣﺴﺘﻐﻨﻰ ﻣﺸﺎﻫﺪﻩ‬ ‫ﻋﺮﺍﻕ ﻧﺎﺯﻝ ﺷﺪﻩ ﻧﻈﺮ ﻧﻤﺎﻳﺪ ﻭ‬ ‫ّ‬

‫ﻧﻤﺎﻳﺪ‪ .‬ﻗﺴﻢ ﺑﻪ ﺁﻓﺘﺎﺏ ﺣﻘﻴﻘﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﻟﺌﺎﻟﻰ ﻋﻠﻢ ﺍﻟﻬﻰ‬ ‫ﻣﺨﺰﻭﻧﺴﺖ ﻭ ﺩﺭﻳﺎﻫﺎﻯ ﻋﺮﻓﺎﻥ ﻣﺴﺘﻮﺭ ﻭ ﻣﮑﻨﻮﻥ‪ ،‬ﻧﻴﮑﻮﺳﺖ ﺣﺎﻝ‬

‫ﺗﻮﺟﻪ ﻧﻤﻮﺩ ﻭ ﺑﺂﻥ ﻓﺎﺋﺰ ﮔﺸﺖ‪".‬‬ ‫ﻧﻔﺴﻰ ﮐﻪ ﺑﺎﻧﻘﻄﺎﻉ ﮐﺎﻣﻞ ﺑﺎﻭ ّ‬

‫ﺑﺮ ﭘﮋﻭﻫﻨﺪﮔﺎﻥ ﻋﻠﻢ ﺍﺩﻳﺎﻥ ﺗﻄﺒﻴﻘﻰ ﭘﻮﺷﻴﺪﻩ ﻧﻴﺴﺖ ﮐﻪ ﺍﻭﺻﺎﻑ‬

‫ﺁﺧﺮﺍﻟﺰﻣﺎﻥ ﻳﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﮐﺒﺮﻯ ﺩﺭ ﺍﮐﺜﺮ ﮐﺘﺐ ﺩﻳﻨﻰ ﺑﺼﻮﺭﺗﻰ ﻣﺸﺎﺑﻪ ﺍﺭﺍﺋﻪ‬ ‫ﺷﺪﻩ ﻭ ﭘﻴﺶ ﺑﻴﻨﻰ ﺗﺎﺭﻳﮑﻰ ﻣﺎﻩ ﻭ ﺧﻮﺭﺷﻴﺪ ﻭ ﺷﮑﺎﻓﺘﻪ ﺷﺪﻥ ﺁﺳﻤﺎﻥ ﻭ‬

‫ﺳﻘﻮﻁ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﺯﻣﻴﻦ ﻟﺮﺯﻩ ﻭ ﺑﻌﺚ ﻣﺮﺩﮔﺎﻥ ﻗﺒﻮﺭ ﻭ ﺑﺮﭘﺎ ﺷﺪﻥ ﻣﻴﺰﺍﻥ ﻭ‬ ‫ﺳﻨﺠﺶ ﺛﻮﺍﺏ ﻭ ﮔﻨﺎﻩ ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﺭﺍ ﺩﺭ ﺁﺛﺎﺭ ﻣﺨﺘﻠﻔﻪ ﺩﻳﻨﻰ ﻣﻰ ﺗﻮﺍﻥ‬

‫ﺗﻘﺮﻳﺒﴼ ﻳﮑﺴﺎﻥ ﺑﺎﺯ ﻳﺎﻓﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ ﻫﺮﭼﻨﺪ ﭘﺮﺳﺶ ﺟﻨﺎﺏ ﺧﺎﻝ ﺩﺭ ﻣﻮﺭﺩ‬

‫ﺍﻣﺎ ﭘﺎﺳﺦ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬ ‫ﻗﻴﺎﻣﺖ ﺍﺯ ﻣﻨﻈﺮ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻭ ﺍﺣﺎﺩﻳﺚ ﻣﺄﺛﻮﺭﻩ ﺑﻮﺩﻩ ّ‬

‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺑﺪﺳﺖ ﻣﻰ ﺩﻫﺪ‪.‬‬ ‫ﺍﺑﻬﻰ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻣﻔﺘﺎﺡ ﺭﻣﻮﺯ ﻭ ﺍﺳﺮﺍﺭ ﻫﻤﻪ ﮐﺘﺐ ّ‬ ‫ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﺍﺛﺮ ﺷﺮﻳﻒ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﺍﻳﻘﺎﻥ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﻪ ﺍﻳﻦ‬

‫ﻣﻨﺎﺳﺒﺖ ﺑﺎﺷﺪ ﮐﻪ ﻭﺻﻮﻝ ﺍﺯ ﻣﺮﺣﻠﻪ ﺍﻳﻤﺎﻥ ﮐﻪ ﻣﺮﺣﻠﻪ ﺍﺑﺘﺪﺍﺋﻰ ﺍﺳﺖ ﺑﻪ‬

‫ﻣﺮﺣﻠﻪ ﺍﻳﻘﺎﻥ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﮐﻪ ﻣﺮﺍﺣﻞ ﻧﻬﺎﺋﻰ ﺍﺳﺖ‪ ،‬ﻣﺴﺘﻠﺰﻡ ﻭﻗﻮﻑ ﺑﺮ‬

‫ﺗﻠﻘﻰ ﺷﺪﻩ‬ ‫ﭼﻨﻴﻦ ﺣﻘﺎﺋﻖ ﻣﻌﻨﻮﻯ ﻭ ﮐﺸﻒ ﭼﻨﻴﻦ ﺍﺷﺎﺭﺍﺕ ﻭ ﺭﻣﻮﺯ ﺩﻳﻨﻰ ّ‬

‫ﺍﺳﺖ‪ .‬ﺩﻭ ﻟﻔﻆ ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ﺍﺯ ﻫﻤﺎﻥ ﺳﺮﺁﻏﺎﺯ ﮐﺘﺎﺏ ﺷﺮﻳﻒ ﻣﺬﮐﻮﺭ‬

‫ﺁﻣﺪﻩ ﻭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪" :‬ﺟﻮﻫﺮ ﺍﻳﻦ ﺑﺎﺏ ﺁﻥ ﮐﻪ ﺳﺎﻟﮑﻴﻦ ﺳﺒﻴﻞ ﺍﻳﻤﺎﻥ ﻭ ﻃﺎﻟﺒﻴﻦ‬

‫ﺹﻭ‬

‫ﻣﻘﺪﺱ‬ ‫ﮐﺆﻭﺱ ﺍﻳﻘﺎﻥ ﺑﺎﻳﺪ ﻧﻔﻮﺱ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺟﻤﻴﻊ ﺷﺌﻮﻧﺎﺕ ﻋﺮﺿﻴﻪ ﭘﺎﮎ ﻭ ّ‬

‫ﻇﻦ ﻭ‬ ‫ﻧﻤﺎﻳﻨﺪ‪ ".‬ﺍﻳﻘﺎﻥ ﻣﺮﺗﺒﻪ ﺍﻯ ﺍﺯ ﻣﻌﺮﻓﺖ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺟﺎﺋﻰ ﺑﺮﺍﻯ ّ‬

‫ﺣﻖ ﺑﻌﻨﻮﺍﻥ ﺟﻮﻫﺮ ﺣﻘﻴﻘﺖ‬ ‫ﮔﻤﺎﻥ ﻭ ﺗﺮﺩﻳﺪ ﻭ ﺳﺆﺍﻝ ﺑﺎﻗﻰ ﻧﻤﻰ ﻣﺎﻧﺪ ﻭ ﮐﻼﻡ ّ‬

‫ﺷﺘﻰ ﻭ ﮐﺘﺎﺏ‬ ‫ﭘﺬﻳﺮﻓﺘﻪ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﻳﻤﺎﻥ ﺣﻘﻴﻘﻰ ﭼﻨﺎﻥ ﮐﻪ ﺩﺭ ﺍﻟﻮﺍﺡ ّ‬

‫ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺁﻣﺪﻩ ﺍﻋﺘﻘﺎﺩ ﺗﺰﻟﺰﻝ ﻧﺎﭘﺬﻳﺮ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻈﻬﺮ ﺍﻟﻬﻰ‬

‫"ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎء ﻭ ﻳﺤﮑﻢ ﻣﺎ ﻳﺮﻳﺪ" ﺍﺳﺖ ﻭ ﻣﺼﺪﺍﻕ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ‪:‬‬ ‫ﺭﺏ ﺭﺣﻴﻢ ﺑﻪ‪".‬‬ ‫"ﭘﺲ ﺳﺮ ﺗﺴﻠﻴﻢ ﻧﻪ ﻭ ّ‬ ‫ﺗﻮﮐﻞ ﺑﺮ ّ‬

‫ﺍﻭﻝ ﺩﺭ ﺷﺮﺍﺋﻂ‬ ‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﺷﺎﻣﻞ ﺩﻭ ﺑﺎﺏ ﺍﺳﺖ‪ ،‬ﺑﺎﺏ ّ‬

‫ﺳﺎﻟﮏ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﻃﺎﻟﺐ ﺣﻘﻴﻘﺖ ﮐﻪ ﺑﺮﺍﻯ ﻭﺻﻮﻝ ﺑﻪ ﻣﻘﺼﻮﺩ ﺑﺎﻳﺪ ﺑﺎ‬

‫ﺍﻧﻘﻄﺎﻉ ِ‬ ‫ﺗﻮﺟﻪ ﮐﺎﻣﻞ ﻭ ﭘﺮﻫﻴﺰ ﺍﺯ ﺗﻘﻠﻴﺪ ﻭ ﭘﻴﺮﻭﻯ ﺩﻳﮕﺮﺍﻥ ﻭ ﺑﻪ‬ ‫ﺻﺮﻑ ﻭ ّ‬

‫ﺩﻭﻡ ﺩﺭ‬ ‫ﻫﺪﺍﻳﺖ ﻋﻘﻞ ﺳﻠﻴﻢ ﻭ ﻗﻠﺐ ﻃﺎﻫﺮ ﺑﻪ ﺟﺴﺘﺠﻮ ﭘﺮﺩﺍﺯﺩ‪ ،‬ﻭ ﺑﺎﺏ ّ‬

‫ﻣﺘﻔﺮﻋﻪ ﺑﺮ ﺁﻥ‪.‬‬ ‫ﺗﻮﺿﻴﺢ ﻣﻌﻨﻰ ﺣﻘﻴﻘﻰ ﺳﻠﻄﻨﺖ ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﻭ ﺳﺎﻳﺮ ﻣﺴﺎﺋﻞ‬ ‫ّ‬

‫ﺍﻭﻝ ﺩﺭ ﺩﻧﺒﺎﻟﻪ ﺧﻮﺩ ﺑﻪ ﻣﺒﺤﺚ ﺗﺎﺯﻩ ﺍﻯ ﮐﻪ ﺗﺸﺮﻳﺢ ﻣﻌﺎﻧﻰ ﻋﻼﻣﺎﺕ‬ ‫ﺑﺎﺏ ّ‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﻣﻌﺎﻧﻰ‬ ‫ﻣﻬﻤﻪ ﮐﻪ ّ‬ ‫ﻇﻬﻮﺭ ﻭ ﻗﻴﺎﻣﺖ ﻭ ﺭﺟﻌﺖ ﻭ ﺳﺎﻳﺮ ﻣﻮﺍﺿﻴﻊ ّ‬

‫ﺗﺤﺖ ﺍﻟﻠﻔﻈﻰ ﺁﻥ ﻫﺎ ﺍﺯ ﻋﻠﻞ ﻋﻤﺪﻫﺎﺣﺘﺠﺎﺏ ﺧﻠﻖ ﺑﻮﺩﻩ ﺍﺳﺖ ﻧﻴﺰ ﻋﻄﻒ ﻧﻈﺮ‬ ‫ﻣﺘﻀﻤﻦ ﺍﺣﺎﺩﻳﺚ ﻣﻌﺘﺒﺮﻩ ﺩﺭ ﺗﺄﻳﻴﺪ ﻭ‬ ‫ﺩﻭﻡ ﻧﻴﺰ ﺩﺭ ﺧﺎﺗﻤﻪ‪،‬‬ ‫ّ‬ ‫ﻣﻰ ﮐﻨﺪ ﻭﺑﺎﺏ ّ‬

‫ﺍﺛﺒﺎﺕ ﺣﻘﻴﻘﺖ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻪ ﻋﻨﻮﺍﻥ ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ‬

‫ﺑﺎﺏ ﻧﻴﺰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺷﺮﺣﻰ ﻣﺒﺴﻮﻁ ﺩﺭ ﻣﻮﺭﺩ ﺷﺮﺍﺋﻂ ﭘﮋﻭﻫﺶ ﻭ‬

‫ﻣﮑﻤﻞ ﻫﻤﺎﻥ ﺑﺤﺚ‬ ‫ﻟﻮﺍﺯﻡ ﭘﮋﻭﻫﻨﺪﻩ ﺣﻘﺎﺋﻖ ﺭﻭﺣﺎﻧﻰ ﺍﺭﺍﺋﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ‬ ‫ّ‬ ‫ﺍﻭﻝ ﺍﺳﺖ‪.‬‬ ‫ﺁﻏﺎﺯ ﺑﺎﺏ ّ‬

‫ﺩﺭ ﺗﺄﺛﻴﺮ ﺍﻳﻦ ﺳﻔﺮ ﮐﺮﻳﻢ ﮐﺎﻓﻰ ﺍﺳﺖ ﮐﻪ ﺑﻨﻘﻞ ﺑﻴﺎﻧﻰ ﺍﺯ ﺣﻀﺮﺕ‬

‫ﺹﺯ‬

‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺒﺎﺩﺭﺕ ﺷﻮﺩ ﺁﻧﺠﺎ ﮐﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬

‫ﺍﻳﺎﻡ ﻋﺮﺍﻕ ﺭﻭﺯﻯ ﺟﻤﺎﻝ ﻗﺪﻡ ﻭ ﺍﺳﻢ ﺍﻋﻈﻢ ﻓﺪﻳﺖ ﺑﺮﻭﺣﻰ ﻭ‬ ‫"‪...‬ﺩﺭ ّ‬

‫ﺍﺣﺒﺎﺋﻪ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻓﺎﺭﺱ ﭼﻮﻥ‬ ‫ﺫﺍﺗﻰ ﻭ ﮐﻴﻨﻮﻧﺘﻰ ﺍﺭﺿﴼ ﻭﻃﺌﺘﻬﺎ ﺍﻗﺪﺍﻡ ّ‬

‫ﻣﻘﺪﺱ ﻣﻴﻞ‬ ‫ﺭﺏ ﺍﻋﻠﻰ ﻭ ﻧﻘﻄﻪ ﺍﻭﻟﻰ ﺑﻮﺩ ﻭ ﻣﻨﺘﺴﺐ ﺑﺂﻥ ﺫﺍﺕ ّ‬ ‫ﻣﻮﻃﻦ ّ‬ ‫ﺟﺰﺋﻴﻪ ﻧﮕﺬﺷﺖ ﮐﻪ‬ ‫ﻣﺪﺗﻰ‬ ‫ﺩﺍﺭﻡ ﮐﻪ ﺑﻨﺎﺭ‬ ‫ﻣﺤﺒﺖ ﺍ‪ ‬ﻣﺸﺘﻌﻞ ﮔﺮﺩﺩ‪ّ .‬‬ ‫ّ‬ ‫ّ‬

‫ﻣﺸﺮﻑ ﺷﺪﻧﺪ ﻭ ﺳﺆﺍﻻﺗﻰ ﻧﻤﻮﺩﻧﺪ ﻭ‬ ‫ﺟﻨﺎﺏ ﺧﺎﻝ ﺣﻀﺮﺕ ﺍﻓﻨﺎﻥ ﺁﻣﺪﻧﺪ ﻭ ّ‬

‫ﻣﺤﺒﺖ ﺍ‪‬‬ ‫ﻣﺴﻤﻰ ﺑﻪ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻧﺴﺖ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﻧﺎﺭ‬ ‫ﺭﺳﺎﻟﻪ ﺧﺎﻝ ﮐﻪ‬ ‫ّ‬ ‫ّ‬ ‫ﺩﺭ ﻭﻻﻳﺖ ﻓﺎﺭﺱ ﺷﻌﻠﻪ ﺷﺪﻳﺪ ﺯﺩ ﻭ ﺍﻧﻮﺍﺭ ﻋﺮﻓﺎﻥ ﺍﺯ ﺁﻥ ﻃﺎﻟﻊ ﻭ ﻻﺋﺢ‬

‫ﺍﻟﻬﻴﻪ ﺩﺍﺧﻞ ﺷﺪﻧﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺟﺎﻡ‬ ‫ﺷﺪ ﻭ ﻧﻔﻮﺱ ﮐﺜﻴﺮﻩ ﺩﺭ ّ‬ ‫ﻇﻞ ﮐﻠﻤﻪ ّ‬

‫ﻋﻨﺎﻳﺖ ﺳﺮﻣﺴﺖ ﺷﺪﻩ ﺑﻪ ﻗﺮﺑﺎﻧﮕﺎﻩ ﻓﺪﺍ ﺷﺘﺎﻓﺘﻨﺪ ﻭ ﺟﺎﻥ ﻭ ﺩﻝ ﺑﺎﺧﺘﻨﺪ‪"...‬‬

‫ﻧﺎﺷﺮ ﺍﻳﻦ ﮐﺘﺎﺏ ﮐﻤﺎﻝ ﺍﻓﺘﺨﺎﺭ ﺭﺍ ﺩﺍﺭﺩ ﮐﻪ ﺍﮐﻨﻮﻥ ﻃﺒﻊ ﺟﺪﻳﺪﻯ ﺍﺯ ﺍﻳﻘﺎﻥ‬

‫ﺍﻟﻤﻘﺮﺑﻴﻦ‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ‬ ‫ﻣﻮﺛﻖ ﮐﻪ ﺑﻪ ّ‬ ‫ﺷﺮﻳﻒ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﻧﺴﺨﻪ ﺍﻯ ّ‬ ‫ّ‬

‫ﮐﺘﺎﺑﺖ ﮔﺮﺩﻳﺪﻩ ﻭ ﺗﺎﺭﻳﺦ ‪ ١٥‬ﺷﻌﺒﺎﻥ ‪ ١٣١٤‬ﻫـ‪.‬ﻕ‪ *.‬ﺭﺍ ﺩﺍﺭﺩ ﺑﻪ‬

‫ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻋﺰﻳﺰ ﻋﺮﺿﻪ ﻣﻰ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻧﺴﺨﻪ ﺁﺧﺮﻳﻦ ﻧﺴﺨﻪ ﺷﻨﺎﺧﺘﻪ‬ ‫ﺧﻂ ﺍﻳﻦ ﮐﺎﺗﺐ ﺷﻬﻴﺮ ﻭ ﻣﻌﺘﺒﺮ ﺑﻬﺎﺋﻰ‬ ‫ﺷﺪﻩ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ّ‬

‫ﺳﻮﺍﺩ ﺑﺮﺩﺍﺭﻯ ﺷﺪﻩ ﻭ ﺍﺻﻞ ﺁﻥ ﺩﺭ ﻣﺤﻔﻈﻪ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺩﺭ ﻣﺮﮐﺰ ﺟﻬﺎﻧﻰ‬

‫ﺑﻬﺎﺋﻰ )ﺣﻴﻔﺎ( ﻣﺤﻔﻮﻅ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﺴﺨﻪ ﺷﺎﻣﻞ ‪ ٢٩٢‬ﺻﻔﺤﻪ ﺍﺳﺖ ﻭ ﺩﺭ‬ ‫ﺑﺮﺍﻕ ﻧﺨﻮﺩﻯ ﺭﻧﮓ ﻧﮕﺎﺷﺘﻪ ﺷﺪﻩ‬ ‫ﻫﺮ ﺻﻔﺤﻪ ﺁﻥ ‪ ١٣‬ﺳﻄﺮ ﺑﺮ ﺭﻭﻯ ﮐﺎﻏﺬ ّ‬

‫ﺍﻭﻝ ﺷﻬﺮ ﺍﻟﺴﻠﻄﺎﻥ ‪ ٥٣‬ﺑﺪﻳﻊ‪ ٣٠ ،‬ﺩﻯ ﻣﺎﻩ ‪ ١٢٧٥‬ﺷﻤﺴﻰ ﻭ ‪١٩‬‬ ‫* ﺑﺮﺍﺑﺮ ﺍﺳﺖ ﺑﺎ ﺳﻪ ﺷﻨﺒﻪ ّ‬ ‫ﮊﺍﻧﻮﻳﻪ ‪ ١٨٩٧‬ﻣﻴﻼﺩﻯ‪.‬‬

‫ﺹﺡ‬

‫ﺧﻂ ﺁﻥ ﺭﺍ ﻣﻰ ﺗﻮﺍﻥ ﻧﺴﺦ ﻣﺴﺘﺪﻳﺮ ﻣﻌﻤﻮﻝ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﺤﺴﻮﺏ ﺩﺍﺷﺖ‪.‬‬ ‫ﺍﺳﺖ‪ .‬ﻧﻮﻉ ّ‬ ‫ﺑﺎﻳﺪ ﻳﺎﺩ ﺁﻭﺭ ﺷﺪ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ‪ ،‬ﻧﺴﺦ ﻣﻄﺒﻮﻋﻪ ﺍﻳﻘﺎﻥ ﺷﺮﻳﻒ ﺩﺭ‬

‫ﻗﺎﻫﺮﻩ‪ ،‬ﻃﻬﺮﺍﻥ ﻭ ﺑﻤﺒﺌﻰ ﺑﻪ ﺣﻠﻴﻪ ﻃﺒﻊ ﺁﺭﺍﺳﺘﻪ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﻧﺴﺨﻪ ﻗﺎﻫﺮﻩ ﺭﺍ‬ ‫ﺟﻨﺎﺏ ﻓﺮﺝ ﺍ‪ ‬ﺯﮐﻰ ﺩﺭ ﺳﻨﻪ ‪ ١٣٥٢‬ﻫـ‪.‬ﻕ‪ .‬ﻣﻨﺘﺸﺮ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎ‬

‫ﺩﻗﺘﻰ ﮐﻪ ﺩﺭ ﻧﺸﺮ ﺁﻥ ﺭﻓﺘﻪ ﺑﻮﺩ ﻋﺎﺭﻯ ﺍﺯ ﺑﻌﻀﻰ ﻣﻨﻘﺼﺖ ﻫﺎ ﻧﺒﻮﺩ‪ .‬ﺍﺯ‬ ‫ﻫﻤﻪ ّ‬ ‫ﻣﺘﺬﮐﺮ ﺷﺪ ﮐﻪ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺑﻪ ﺯﺑﺎﻥ ﻫﺎﻯ ﻋﺪﻳﺪﻩ‬ ‫ﺁﻥ ﮔﺬﺷﺘﻪ ﺑﺎﻳﺪ‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ﺗﺮﺟﻤﻪ ﺷﺪﻩ ﻭ ﻇﺎﻫﺮﴽ ﺗﺮﺟﻤﻪ ﻓﺮﺍﻧﺴﻪ ﺁﻥ ﺑﻪ ﺍﻫﺘﻤﺎﻡ ﺟﻨﺎﺏ‬

‫ﻫﻴﭙﻮﻟﻴﺖ ﺩﺭﻳﻔﻮﺱ‪ ،‬ﺳﺮﺁﻏﺎﺯ ﻫﻤﻪ ﺗﺮﺟﻤﻪ ﻫﺎﻯ ﺩﻳﮕﺮ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺻﺤﺖ ﻣﺘﻦ‪ ،‬ﺣﺎﻭﻯ ﻣﺰﺍﻳﺎﻯ ﺩﻳﮕﺮﻯ‬ ‫ﺗﺎﻡ ﺩﺭ‬ ‫ﻃﺒﻊ ﺣﺎﺿﺮ ﻋﻼﻭﻩ ﺑﺮ ّ‬ ‫ﺩﻗﺖ ّ‬ ‫ّ‬

‫ﻧﻴﺰ ﻫﺴﺖ ﮐﻪ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺍﺳﺖ ﻓﻬﺮﺳﺖ ﺍﻟﻔﺒﺎﺋﻰ ﮐﻪ ﺩﺭ ﭘﺎﻳﺎﻥ ﮐﺘﺎﺏ‬

‫ﻣﻬﻤﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ ﻭ ﺣﺎﻭﻯ ﺍﺳﻤﺎء ﺍﻋﻼﻡ‪ ،‬ﻭ ﮐﻠﻤﺎﺕ ﻭ ﺍﺻﻄﻼﺣﺎﺕ ّ‬

‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺩﺭ ﺑﺮ‬ ‫ﻃﺒﻊ ﮐﻨﻮﻧﻰ ﺿﻤﻨﴼ ﻣﺮﺍﺟﻊ ﺩﻗﻴﻖ ﺁﻳﺎﺕ ﻣﻨﻘﻮﻟﻪ ﺍﺯ ﮐﺘﺐ ّ‬ ‫ﺩﺍﺭﺩ‪ ،‬ﻫﺮ ﭼﻨﺪ ﻻﺯﻡ ﺍﺳﺖ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺣﻀﺮﺕ‬

‫ﻣﻘﺪﺳﻪ ﻳﺎ ﺍﺣﺎﺩﻳﺚ ﺍﺳﻼﻣﻰ ﺭﺍ ﺑﻪ ﻣﻀﻤﻮﻥ‬ ‫ﺑﻬﺎءﺍ‪ ‬ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﮐﺘﺐ ّ‬

‫ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ ﻣﻨﻴﻊ ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻟﺬﺍ ﻣﺘﻦ ﺍﻳﻦ ﻗﺒﻴﻞ ﻣﻨﻘﻮﻻﺕ ﻣﻤﮑﻦ ﺍﺳﺖ‬

‫ﻣﻘﺪﺳﻪ ﻭ ﺍﺣﺎﺩﻳﺚ ﺍﺳﻼﻣﻰ‬ ‫ﺩﺭ ﻣﻮﺍﺭﺩ ﭼﻨﺪ ﺑﺎ ﺍﺻﻞ ﻣﻨﺪﺭﺝ ﺩﺭ ﮐﺘﺐ ّ‬

‫ﺗﻄﺎﺑﻖ ﮐﺎﻣﻞ ﻟﻔﻈﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬

‫ﻧﺸﺮ ﺍﻳﻦ ﮐﺘﺎﺏ ﻫﻢ ﺯﻣﺎﻥ ﺑﺎ ﻧﺸﺮ ﺗﺮﺟﻤﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺁﻥ‪ ،‬ﺍﺛﺮ ﺧﺎﻣﻪ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺻﻮﺭﺕ ﻣﻰ ﭘﺬﻳﺮﺩ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﺩﺭ ﺗﺮﺟﻤﻪ ﺍﻧﮕﻠﻴﺴﻰ‬ ‫ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺑﺮﺍﻯ ﺗﺴﻬﻴﻞ ﺩﺭﮎ ﻣﻄﺎﻟﺐ ﺍﻗﺪﺍﻡ ﺑﻪ‬

‫ﺹﻁ‬

‫ﭘﺎﺭﮔﺮﺍﻑ ﺑﻨﺪﻯ ﻭ ﺟﺪﺍ ﻧﻤﻮﺩﻥ ﺑﺨﺶ ﻫﺎﻯ ﮐﺘﺎﺏ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻟﺬﺍ ﺍﻳﻦ‬

‫ﭘﺎﺭﮔﺮﺍﻑ ﻫﺎ ﺩﺭ ﻧﺸﺮ ﺗﺎﺯﻩ ﺍﻧﮕﻠﻴﺴﻰ ﺷﻤﺎﺭﻩ ﺑﻨﺪﻯ ﺷﺪﻩ ﻭ ﻫﻢ ﺯﻣﺎﻥ‪ ،‬ﺩﺭ‬

‫ﺍﻳﻦ ﻧﺸﺮ ﻓﺎﺭﺳﻰ ﻣﻌﺎﺩﻝ ﺁﻥ ﺷﻤﺎﺭﻩ ﻫﺎ ﺩﺭ ﮐﻨﺎﺭ ﻣﻄﻠﺐ ﻣﺮﺑﻮﻃﻪ ﺁﻭﺭﺩﻩ ﺷﺪﻩ‬

‫ﺑﺪﻭﻥ ﺁﻧﮑﻪ ﻣﺘﻦ ﻓﺎﺭﺳﻰ ﺍﺯ ﺻﻮﺭﺕ ﻧﺰﻭﻟﻰ ﺧﺎﺭﺝ ﮔﺮﺩﺩ ﻭ ﭘﺎﺭﮔﺮﺍﻑ ﺑﻨﺪﻯ‬

‫ﺷﻮﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻳﺎﺭﺍﻧﻰ ﮐﻪ ﻣﺎﻳﻞ ﺑﺎﺷﻨﺪ ﺍﺯ ﻃﺮﻳﻖ ﺍﺻﻞ ﺑﻪ ﺗﺮﺟﻤﻪ‬

‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻭ ﻳﺎ ﺍﺯ ﻃﺮﻳﻖ ﺗﺮﺟﻤﻪ ﺑﻪ ﺍﺻﻞ ﻧﺰﻭﻟﻰ ﺩﺳﺘﺮﺳﻰ ﺣﺎﺻﻞ‬ ‫ﻧﻤﺎﻳﻨﺪ ﺑﻪ ﺁﺳﺎﻧﻰ ﺧﻮﺍﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ ﺑﺎ ﺩﺍﺷﺘﻦ ﺷﻤﺎﺭﻩ ﭘﺎﺭﮔﺮﺍﻑ ﻣﻄﻠﺐ‬

‫ﻣﻮﺭﺩ ﻧﻈﺮ ﺭﺍ ﺩﺭ ﻣﺘﻦ ﺩﻳﮕﺮ ﭘﻴﺪﺍ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻫﻤﻴﻦ ﺍﻣﺮ ﺩﺭ ﻧﺸﺮ ﺗﺮﺟﻤﻪ ﺁﻟﻤﺎﻧﻰ‬

‫ﻣﻨﻈﻮﺭ ﮔﺮﺩﻳﺪﻩ ﻭ ﺍﻣﻴﺪﻭﺍﺭﺳﺖ ﺩﺭ ﺗﺮﺟﻤﻪ ﺍﻳﻦ ﮐﺘﺎﺏ ﺷﺮﻳﻒ ﺑﻪ ﻫﻤﻪ‬

‫ﻣﺤﻘﻘﻴﻦ ﻭ ﻋﻼﻗﻤﻨﺪﺍﻥ ﺭﺍ ﺳﻬﻞ ﮐﻨﺪ‪.‬‬ ‫ﺯﺑﺎﻥ ﻫﺎﻯ ﻋﺎﻟﻢ ﻧﻴﺰ ﻣﻮﺭﺩ ﻧﻈﺮ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﻭ ﮐﺎﺭ‬ ‫ّ‬ ‫ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ‬

‫ ‪١‬ﭼﻨﺎﻥ ﮐﻪ ﺍﺯ ﻣﺘﻦ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺍﻳﻘﺎﻥ ﻣﺴﺘﻔﺎﺩ ﻣﻰ ﺷﻮﺩ ﭘﺮﺳﺶ ﻫﺎﻯ ﺟﻨﺎﺏ‬‫ﺧﺎﻝ ﻋﺒﺎﺭﺕ ﺑﻮﺩﻩ ﺍﺳﺖ ﺍﺯ ﺳﺆﺍﻝ ﺩﺭ ﻋﻼﻣﺎﺕ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ‪ -‬ﻣﺴﺄﻟﻪ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﻴﻦ‪-‬‬

‫ﻣﻮﺿﻮﻉ ﻗﻴﺎﻣﺖ ﮐﺒﺮﻯ‪ -‬ﻣﺴﺄﻟﻪ ﺭﺟﻌﺖ ﭘﻴﻐﻤﺒﺮ ﻭ ﺍﺋﻤﻪ ﺍﻃﻬﺎﺭ‪ -‬ﻟﻘﺎءﺍ‪ ‬ﺩﺭ ﻳﻮﻡ‬

‫ﻗﻴﺎﻣﺖ‪ -‬ﻣﺴﺄﻟﻪ ﺗﺤﺮﻳﻒ ﮐﺘﺐ ﺁﺳﻤﺎﻧﻰ‪ -‬ﺣﺸﺮ ﻭ ﻧﺸﺮ ﻭ ﺯﻧﺪﻩ ﺷﺪﻥ ﻣﺮﺩﮔﺎﻥ‪-‬‬

‫ﻣﺴﺄﻟﻪ ﺳﻠﻄﻨﺖ ﻭ ﻗﺪﺭﺕ ﻣﻈﻬﺮ ﻣﻮﻋﻮﺩ ﻭ ﺳﺆﺍﻻﺗﻰ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﮐﻪ ﭘﺎﺳﺦ ﻫﻤﻪ ﺁﻥ ﻫﺎ‬

‫ﻣﺴﻮﺩﻩ ﺳﺆﺍﻻﺕ‬ ‫ﻣﻨﻈﻢ ﺩﺭ ﺁﻥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭﺭﻗﻪ‬ ‫ﺑﻪ ﺷﻴﻮﻩ ﺍﻯ ّ‬ ‫ّ‬

‫ﺧﻂ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﻣﺮﻗﻮﻡ ﺷﺪﻩ ﺩﺭ ﺑﻴﻦ ﺻﻔﺤﺎﺕ ‪ ٤٠‬ﻭ ‪ ٤١‬ﺩﺭ ﮐﺘﺎﺏ‬ ‫ﺟﻨﺎﺏ ﺧﺎﻝ ﮐﻪ ﺑﻪ ّ‬

‫ﺧﺎﻧﺪﺍﻥ ﺍﻓﻨﺎﻥ ) ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﻣﺤﻤﺪ ﻋﻠﻰ ﻓﻴﻀﻰ‪ ،‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ ‪ ١٢٧‬ﺑﺪﻳﻊ( ﮔﺮﺍﻭﺭ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪٢ -‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺷﺮﺡ ﻧﺰﻭﻝ ﺍﻳﻘﺎﻥ ﺷﺮﻳﻒ ﺭﺍ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﮐﻪ‬

‫ﺑﻪ ﺍﻓﺘﺨﺎﺭ ﺟﻨﺎﺏ ﺍﺑﻦ ﺍﺻﺪﻕ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ١٩‬ﺭﺟﺐ ‪ ١٣٠٨‬ﻫـ‪ .‬ﻕ‪ .‬ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‬

‫ﺹﻯ‬

‫ﺑﺎﻳﻦ ﮔﻮﻧﻪ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬

‫ﺳﻴﺪ ﺟﻮﺍﺩ ﻋﻠﻴﻪ ﺑﻬﺎءﺍ‪ ‬ﺍﻻﺑﻬﻰ‬ ‫ﺍﻳﺎﻡ ﺣﻀﺮﺕ ﻣﺮﻓﻮﻉ ﺟﻨﺎﺏ ﺣﺎﺟﻰ ّ‬ ‫" ﻳﻮﻣﻰ ﺍﺯ ّ‬

‫ﻣﻌﺮﻭﻑ ﺑﻪ ﮐﺮﺑﻼﺋﻰ ﺑﺤﻀﻮﺭ ﻓﺎﺋﺰ‪ ،‬ﻋﺮﺽ ﻧﻤﻮﺩﻧﺪ ﺧﺎﻝ ﺣﻀﺮﺕ‪ ،‬ﺟﻨﺎﺏ ﺣﺎﺟﻰ ﻣﻴﺮﺯﺍ‬ ‫ﻣﺤﻤﺪ ﻭ ﺧﺎﻝ ﺩﻳﮕﺮ ﻋﻠﻴﻬﻤﺎ ﺑﻬﺎءﺍ‪ ‬ﺍﻻﺑﻬﻰ ﺑﻪ ﺯﻳﺎﺭﺕ ﻧﺠﻒ ﻭ ﮐﺮﺑﻼ ﻓﺎﺋﺰ‬ ‫ﺳﻴﺪ‬ ‫ّ‬ ‫ّ‬

‫ﺷﺪﻩﺍﻧﺪ ﻭ ﺣﺎﻝ ﻣﺮﺍﺟﻌﺖ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺍﺭﺍﺩﻩ ﺭﺟﻮﻉ ﺑﻪ ﻭﻃﻦ ﺩﺍﺭﻧﺪ‪ .‬ﺟﻤﺎﻝ ﻗﺪﻡ‬

‫ﻓﺮﻣﻮﺩﻧﺪ ﺑﻪ ﺍﻳﺸﺎﻥ ﭼﻴﺰﻯ ﮔﻔﺘﻪ ﺍﻯ‪ ،‬ﻋﺮﺽ ﮐﺮﺩ ﺧﻴﺮ! ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﭼﺮﺍ؟ ﺷﻤﺎ ﺑﺎﻳﺪ ﺑﻪ‬ ‫ﻗﺒﻞ ﻣﺎ ﺳﻼﻡ ﺑﺮﺳﺎﻥ ﻭﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺣﻀﻮﺭ ﺁﻭﺭ‪.‬‬ ‫ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﻣﺸﻐﻮﻝ ﺑﺎﺷﻴﺪ‪ ،‬ﺑﺮﻭ ﻭﺍﺯ ِ َ‬

‫ﺍﻟﻌﺰ ﻭﺍﻟﺠﻼﻝ‪ .‬ﺗﺸﺮﻳﻒ ﺑﺮﺩﻧﺪ ﻳﻮﻡ ﺩﻳﮕﺮ ﻣﻊ ﺣﻀﺮﺕ ﺧﺎﻝ ﺭﺍﺟﻊ‬ ‫ﮐﻦ ﺩﻟﻴﻠﻬﻤﺎ ﺍﻟﻰ ﺳﺎﺣﺔ ّ‬ ‫ﺷﺪﻧﺪ ﻭ ﺑﺤﻀﻮﺭ ﻓﺎﺋﺰ ﻭ ﻟﮑﻦ ﺟﻨﺎﺏ ﺧﺎﻝ ﮐﺒﻴﺮ ﺗﺸﺮﻳﻒ ﺁﻭﺭﺩﻧﺪ ﻣﻦ ﺩﻭﻥ ﺍﺧﻮﻯ ﺩﻳﮕﺮ‪.‬‬

‫ﺑﻌﺪ ﺍﺯ ﺣﻀﻮﺭ ﺍﻣﻮﺍﺝ ﺑﺤﺮ ﺑﻴﺎﻥ ﻣﻘﺼﻮﺩ ﻋﺎﻟﻤﻴﺎﻥ ﺑﺸﺄﻧﻰ ﻇﺎﻫﺮ ﮐﻪ ﺍﺣﺪﻯ ﻗﺎﺩﺭ ﺑﺮ ﺍﺣﺼﺎ‬

‫ﻧﺒﻮﺩﻩ ﺑﺎﻻﺧﺮﻩ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﻣﺎ ﺩﻭﺳﺖ ﻧﺪﺍﺭﻳﻢ ﮐﻪ ﺷﻤﺎ ﺍﺯ ﺳﺪﺭﻩ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ﺑﻴﻦ ﺷﻤﺎ‬

‫ﻣﺰﻳﻦ‪ ،‬ﻣﺤﺮﻭﻡ ﺑﻤﺎﻧﻴﺪ‪ ،‬ﻋﺮﺽ ﻧﻤﻮﺩ ﻣﻮﻻﺋﻰ ﻫﺰﺍﺭ ﻭ‬ ‫ﺭﻭﺋﻴﺪﻩ ﻭ ﺑﺎﺛﻤﺎﺭ ﺣﮑﻤﺖ ﻭ ﺑﻴﺎﻥ ّ‬

‫ﻣﺪﻥ ﻣﻌﺮﻭﻓﻪ ﻣﺸﻬﻮﺭﻩ ﺳﺎﮐﻨﻨﺪ ﻭ ﺍﻭﻻﺩﻫﺎﻯ‬ ‫ﺩﻭﻳﺴﺖ ﺳﺎﻝ ﺷﻨﻴﺪﻳﻢ ﮐﻪ ﺣﻀﺮﺕ ﻗﺎﺋﻢ ﺩﺭ ُ‬

‫ﻋﺰﺕ ﻭ ﻋﻈﻤﺖ ﺩﺭ ﺁﻥ ﻣﺪﻥ ﻣﻮﺟﻮﺩ ﻭ ﻫﺮ ﻧﻔﺴﻰ ﮐﻠﻤﻪ ﺍﻯ‬ ‫ﺁﻥ ﺣﻀﺮﺕ ﻫﺮ ﻳﮏ ﺑﻪ ﮐﻤﺎﻝ ّ‬

‫ﺗﻮﻟﺪ ﺁﻥ ﺣﻀﺮﺕ ﺫﮐﺮ ﻣﻰ ﻧﻤﻮﺩ ﻓﻰ ﺍﻟﺤﻴﻦ ﺍﺧﺬﺵ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺧﻮﻧﺶ ﻣﻰ ﺭﻳﺨﺘﻨﺪ‬ ‫ﺩﺭ ّ‬

‫ﻧﺎﺣﻴﻬﻤﻘﺪﺳﻪ ﭼﻪ ﺷﺪ؟ ﺫﮐﺮ ﺑﺤﺮ ﻭ ﻗﺎﻟﻴﭽﻪ ﮐﺠﺎ ﺭﻓﺖ؟ ﻭ‬ ‫ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ‪ ،‬ﺣﮑﺎﻳﺖ‬ ‫ّ‬

‫ﻫﻢ ﭼﻨﻴﻦ ﺍﺯ ﻋﻠﻤﺎﻯ ﺣﺰﺏ ﺷﻴﻌﻪ ﺷﻨﻴﺪﻩ ﺍﻳﻢ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﻣﻰ ﺁﻳﺪ‪ ،‬ﻭ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻭ‬

‫ﻣﺴﺨﺮ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻫﻢ ﭼﻨﻴﻦ‬ ‫ﺩﻳﻮﻥ ﺷﻴﻌﻴﺎﻥ ﺭﺍ ﺍﺩﺍء ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻭ ﺟﻤﻴﻊ ﺍﺭﺽ ﺭﺍ‬ ‫ّ‬

‫ﺫﮐﺮﻫﺎﺋﻰ ﮐﻪ ﺍﻳﻦ ﻋﺒﺪ ﺍﺯ ﺫﮐﺮﺵ ﻋﺎﺟﺰ ﺍﺳﺖ‪ ،‬ﭼﻪ ﮐﻪ ﻣﻄﻠﺐ ﺑﻪ ﻃﻮﻝ ﻣﻰ ﺍﻧﺠﺎﻣﺪ‪.‬‬

‫ﺑﺎﻻﺧﺮﻩ ﻋﺮﺽ ﻧﻤﻮﺩﻧﺪ ﻣﻊ ﻋﻈﻤﺖ ﻭ ﺟﻼﻝ ﻭ ﺫﮐﺮ ﺧﻮﺍﺭﻕ ﻋﺎﺩﺍﺕ‪ ،‬ﺣﺎﻝ ﻣﻰ ﮔﻮﻳﻨﺪ‬

‫ﺧﻮﺍﻫﺮﺯﺍﺩﻩ ﺷﻤﺎ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻋﺒﺪ ﭼﮕﻮﻧﻪ ﻗﺒﻮﻝ ﻧﻤﺎﻳﺪ ﺁﻥ ﭼﻪ ﺍﺯ ﻗﺒﻞ ﮔﻔﺘﻪ ﺷﺪﻩ ﺣﺎﻝ‬ ‫ﺧﻼﻑ ﺁﻥ ﺑﻤﺜﺎﺑﻪ ﺁﻓﺘﺎﺏ ﺭﻭﺷﻦ ﻭ ﻇﺎﻫﺮ‪ ،‬ﺗﮑﻠﻴﻒ ﺍﻳﻦ ﻋﺒﺪ ﭼﻴﺴﺖ ﻧﻤﻰ ﺩﺍﻧﻢ‪.‬‬

‫ﺗﻮﺟﻪ ﻧﻤﺎﺋﻴﺪ‬ ‫ﻣﻘﺮ ﺧﻮﺩ ّ‬ ‫ﺑﻌﺪ ﻟﺴﺎﻥ ﻋﻈﻤﺖ ﺑﺎﻳﻦ ﮐﻠﻤﻪ ﻋﻠﻴﺎ ﻧﺎﻃﻖ‪ :‬ﻳﺎ ﺧﺎﻝ‪ ،‬ﺣﺎﻝ ﺑﻪ ّ‬

‫ﺗﻔﮑﺮ‬ ‫ﺗﻮﻗﻒ ﺷﻤﺎﺳﺖ ﺩﺭﺳﺖ ﺩﺭ ﺁﻥ‬ ‫ّ‬ ‫ﻭ ﺍﺧﺒﺎﺭ ﻭ ﺷﺒﻬﺎﺕ ﻣﺬﮐﻮﺭﻩ ﻭ ﺁﻥ ﭼﻪ ﮐﻪ ﺳﺒﺐ ّ‬

‫ﻳﺒﺪﻝﺍﻟﺸﺒﻬﺎﺕ ﺑﺂﻳﺎﺕ‬ ‫ﻣﻌﻴﻦ ﻧﻤﺎﺋﻴﺪ ﻣﻊ ﺟﻨﺎﺏ ﺍﺧﻮﻯ ﺗﺸﺮﻳﻒ ﺑﻴﺎﻭﺭﻳﺪ ﻟﻮﺷﺎءﺍ‪ّ ‬‬ ‫ﮐﻨﻴﺪ ﻭ ّ‬

‫ﮐﻞ ﺷﻰء ﻗﺪﻳﺮ ‪ .‬ﻳﻮﻡ ﺑﻌﺪ ﻣﻦ ﻏﻴﺮ ﺍﺧﻮﻯ ﺗﺸﺮﻳﻒ ﺁﻭﺭﺩﻧﺪ ﻭ ﻳﮏ ﻳﮏ‬ ‫ﺍﻧﻪ ﻋﻠﻰ ّ‬ ‫ﻣﺤﮑﻤﺎﺕ ّ‬

‫ﺷﺒﻬﺎﺕ ﺭﺍ ﺫﮐﺮ ﻧﻤﻮﺩﻧﺪ ﻭ ﺟﻮﺍﺏ ﻧﺎﺯﻝ ﻭ ﺁﻧﭽﻪ ﻧﺎﺯﻝ ﺷﺪ ﻣﺎ ﺑﻴﻦ ﻋﺒﺎﺩ ﺑﻪ ﺭﺳﺎﻟﻪ ﺧﺎﻝ‬

‫ﻣﻌﺮﻭﻑ ﻭ ﻧﻈﺮ ﺑﻪ ﺣﮑﻤﺖ ﺑﺎﻟﻐﻪ ﺍﺯ ﺑﻌﺪ ﺍﺳﻢ ﺧﺎﻝ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﻣﻮﺳﻮﻡ ﮔﺸﺖ‪".‬‬

‫ﺹ‪١‬‬

‫ﺭﺑﻨﺎ ﺍﻟﻌﻠﻲ ﺍﻻﻋﻠﻰ‬ ‫ﺑﺴﻢ ّ‬ ‫ّ‬ ‫ﻳﺼﻠﻮﺍ ٕﺍﻟﻰ ِ‬ ‫ﺍﻟﻤﺬﮐﻮﺭ ﻓﻰ َ ِ‬ ‫ﺑﺤﺮ‬ ‫ﺍﻥ ﺍﻟﻌﺒﺎﺩ َﻟﻦ َ ِ ُ‬ ‫ﺷﺎﻃﻰ َ ِ‬ ‫ﺑﻴﺎﻥ َ ‪‬‬ ‫ﺍﻟﺒﺎﺏ َ ُ ُ‬ ‫‪‬‬ ‫ِ‬ ‫ﺑﺎﻻﻧﻘﻄﺎﻉ ‪ِ ‬‬ ‫ِ ِ‬ ‫ﺍﻟﺼﺮﻑ َﻋﻦ ُ ‪‬‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ‬ ‫ﺍﻟﻌﺮﻓﺎﻥ ٕ ّﺍﻻ ِ‬ ‫ﮐﻞ َﻣﻦ ِﻓﻰ ‪‬‬ ‫ِ ِ‬

‫ﺍﻟﻤﻘﺎﻡ‬ ‫ﺗﺼﻠﻦ ٕﺍﻟﻰ‬ ‫ﺍﻻﺭﺽ َ َ ‪‬‬ ‫ﻗﺪﺳﻮﺍ َ ُ َ ُ‬ ‫ﺍﻧﻔﺴﮑﻢ ﻳﺎ َ َ‬ ‫َ ِ‬ ‫ﺍﻫﻞ َ ِ‬ ‫ﻟﻌﻞ َ ِ ُ ‪‬‬ ‫ﺍﻻﺭﺽ‪ُ  َ .‬‬ ‫ِ‬ ‫ﺟﻌﻠﻪ ﺍ‪ ُ‬ﻓﻰ َﺳﻤﺎء َ ِ‬ ‫ٍ‬ ‫ﺍﻟﺒﻴﺎﻥ َﻣﺮﻓﻮﻋﴼ‪.‬‬ ‫‪‬‬ ‫ﺍﻟﺬﻯ َ ‪‬‬ ‫ﻗﺪﺭ ﺍ‪ُ َ ُ‬‬ ‫ﻟﮑﻢ ﻭ َ ُ ُ ‪‬‬ ‫ﺳﺮﺍﺩﻕ َ َ ُ‬ ‫ﺗﺪﺧﻠﻦ ﻓﻰ ُ‬ ‫ﺟﻮﻫﺮ ﺍﻳﻦ ﺑﺎﺏ ﺁﻧﮑﻪ ﺳﺎﻟﮑﻴﻦ ﺳﺒﻴﻞ ﺍﻳﻤﺎﻥ ﻭ ﻃﺎﻟﺒﻴﻦ ﮐﺆﻭﺱ‬

‫ﻋﺮﺿﻴﻪ ﭘﺎﮎ ﻭ‬ ‫ﺍﻳﻘﺎﻥ ﺑﺎﻳﺪ ﻧﻔﻮﺱ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺟﻤﻴﻊ ﺷﺌﻮﻧﺎﺕ‬ ‫ّ‬

‫ﻣﻘﺪﺱ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﻳﻌﻨﻰ ﮔﻮﺵ ﺭﺍ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﺍﻗﻮﺍﻝ ﻭ ﻗﻠﺐ ﺭﺍ ﺍﺯ‬ ‫ّ‬

‫ﺗﻌﻠﻖ ﺑﻪ ﺍﺳﺒﺎﺏ‬ ‫ﻇﻨﻮﻧﺎﺕ‬ ‫ﺳﺒﺤﺎﺕ ﺟﻼﻝ ﻭ ﺭﻭﺡ ﺭﺍ ﺍﺯ ّ‬ ‫ّ‬ ‫ﻣﺘﻌﻠﻘﻪ ﺑﻪ ُ ُ‬

‫ﻣﺘﻮﮐﻠﻴﻦ‬ ‫ﻇﺎﻫﺮﻩ ﻭ ﭼﺸﻢ ﺭﺍ ﺍﺯ ﻣﻼﺣﻈﻪ ﮐﻠﻤﺎﺕ ﻓﺎﻧﻴﻪ ﻭ‬ ‫ّ‬

‫ﺗﺠﻠﻴﺎﺕ‬ ‫ﻋﻠﻰ ﺍ‪ ‬ﻭ‬ ‫ﻣﺘﻮﺳﻠﻴﻦ ﺍﻟﻴﻪ ﺳﺎﻟﮏ ﺷﻮﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﻗﺎﺑﻞ ّ‬ ‫ّ‬

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‫ﺹ‪۲‬‬

‫ﻣﺤﻞ ﻇﻬﻮﺭﺍﺕ ﻓﻴﻮﺿﺎﺕ‬ ‫ﺍﺷﺮﺍﻗﺎﺕ ﺷﻤﻮﺱ ﻋﻠﻢ ﻭ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ ﻭ‬ ‫ّ‬

‫ﻏﻴﺐ ﻧﺎﻣﺘﻨﺎﻫﻰ ﮔﺮﺩﻧﺪ ‪ .‬ﺯﻳﺮﺍ ﺍﮔﺮ ﻋﺒﺪ ﺑﺨﻮﺍﻫﺪ ﺍﻗﻮﺍﻝ ﻭ ﺍﻋﻤﺎﻝ ﻭ‬ ‫ﺍﻓﻌﺎﻝ ﻋﺒﺎﺩ ﺭﺍ ﺍﺯ ِ‬ ‫ﺣﻖ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭ‬ ‫ﻋﺎﻟﻢ ﻭ ﺟﺎﻫﻞ ﻣﻴﺰﺍﻥ ﻣﻌﺮﻓﺖ ّ‬

‫ﺍﻟﻌﺰﻩ ﺩﺍﺧﻞ ﻧﺸﻮﺩ ﻭ ﺑﻪ‬ ‫ﺭﺏ ّ‬ ‫ﻗﺮﺍﺭ ﺩﻫﺪ ﻫﺮﮔﺰ ﺑﻪ ﺭﺿﻮﺍﻥ ﻣﻌﺮﻓﺖ ّ‬ ‫ﺳﺮ ﻣﻨﺰﻝ ﺑﻘﺎ ﻧﺮﺳﺪ ﻭ ﺍﺯ ﺟﺎﻡ ُﻗﺮﺏ ﻭ ﺭﺿﺎ ﻣﺮﺯﻭﻕ ﻧﮕﺮﺩﺩ‪.‬‬

‫ﺍﻳﺎﻡ ﻗﺒﻞ ﺷﻮﻳﺪ ﮐﻪ ﭼﻘﺪﺭ ﻣﺮﺩﻡ ﺍﺯ ﺍﻋﺎﻟﻰ ﻭ ﺍﺩﺍﻧﻰ‬ ‫ﻧﺎﻇﺮ ﺑﻪ ّ‬

‫ﻗﺪﺳﻴﻪ ﺑﻮﺩﻩﺍﻧﺪ ﺑﻪ‬ ‫ﺍﺣﺪﻳﻪ ﺩﺭ ﻫﻴﺎﮐﻞ‬ ‫ﻫﻤﻴﺸﻪ ﻣﻨﺘﻈﺮ ﻇﻬﻮﺭﺍﺕ‬ ‫ّ‬ ‫ّ‬

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‫ﻣﺘﺮﺻﺪ ﻭ ﻣﻨﺘﻈﺮ ﺑﻮﺩﻧﺪ ﻭ‬ ‫ﻗﺴﻤﻰ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﺍﻭﻗﺎﺕ ﻭ ﺍﻭﺍﻥ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﺑﻪ‬ ‫ﺩﻋﺎﻫﺎ ﻭ‬ ‫ﺗﻀﺮﻉ ﻫﺎ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺷﺎﻳﺪ ﻧﺴﻴﻢ ﺭﺣﻤﺖ ّ‬ ‫ّ‬

‫ﻭﺯﻳﺪﻥ ﺁﻳﺪ ﻭ ﺟﻤﺎﻝ ﻣﻮﻋﻮﺩ ﺍﺯ ﺳﺮﺍﺩﻕ ﻏﻴﺐ ﺑﻪ ﻋﺮﺻﻪ ﻇﻬﻮﺭ‬

‫ﻗﺪﻡ ﮔﺬﺍﺭﺩ‪ .‬ﻭ ﭼﻮﻥ ﺍﺑﻮﺍﺏ ﻋﻨﺎﻳﺖ ﻣﻔﺘﻮﺡ ﻣﻰ ﮔﺮﺩﻳﺪ ﻭ ﻏﻤﺎﻡ‬

‫ﻣﮑﺮﻣﺖ ﻣﺮﺗﻔﻊ ﻭ ﺷﻤﺲ ﻏﻴﺐ ﺍﺯ ﺍﻓﻖ ﻗﺪﺭﺕ ﻇﺎﻫﺮ ﻣﻰ ﺷﺪ ﺟﻤﻴﻊ‬ ‫ﺗﮑﺬﻳﺐ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﻟﻘﺎء ﺍﻭ ﮐﻪ ﻋﻴﻦ ﻟﻘﺎءﺍ‪ ‬ﺍﺳﺖ ﺍﺣﺘﺮﺍﺯ‬

‫ﺳﻤﺎﻭﻳﻪ ﻣﺬﮐﻮﺭ ﻭ‬ ‫ﻣﻰ ﺟﺴﺘﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ‬ ‫ّ‬ ‫ﺗﺄﻣﻞ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺳﺒﺐ ﺍﻋﺘﺮﺍﺽ ﻧﺎﺱ‬ ‫ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ّ‬

‫ﺑﻌﺪ ﺍﺯ ﻃﻠﺐ ﻭ ﺁﻣﺎﻝ ﺍﻳﺸﺎﻥ ﭼﻪ ﺑﻮﺩ‪ .‬ﻭ ﺑﻪ ﻗﺴﻤﻰ ﻫﻢ ﺍﻋﺘﺮﺍﺽ‬ ‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺯﺑﺎﻥ ﻭ ﺑﻴﺎﻥ ﻭ ﺗﻘﺮﻳﺮ ﻭ ﺗﺤﺮﻳﺮ ﻫﻤﻪ ﺍﺯ ﺫﮐﺮ ﺁﻥ‬

‫ﺍﺣﺪﻳﻪ‬ ‫ﻗﺪﺳﻴﻪ ﻭ ﻣﻄﺎﻟﻊ‬ ‫ﻋﺎﺟﺰ ﻭ ﻗﺎﺻﺮ ﺍﺳﺖ‪ .‬ﻭ ﺍﺣﺪﻯ ﺍﺯ ﻣﻈﺎﻫﺮ‬ ‫ّ‬ ‫ّ‬

‫ﻇﺎﻫﺮ ﻧﺸﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺑﻪ ﺍﻋﺘﺮﺍﺽ ﻭ ﺍﻧﮑﺎﺭ ﻭ ﺍﺣﺘﺠﺎﺝ ﻧﺎﺱ ﻣﺒﺘﻼ‬

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‫ﺹ‪٣‬‬

‫ﻋﻠﻰ ِ ِ‬ ‫ﻳﺄﺗﻴﻬﻢ ِﻣﻦ‬ ‫ﺍﻟﻌﺒﺎﺩ ﻣﺎ‬ ‫ﺣﺴﺮﺓ َ َ‬ ‫ﮔﺸﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻳﺎ َ َ ً‬ ‫ِ ْ‬

‫َ ُ ٍ‬ ‫ﻳﺴﺘﻬﺰﺅﻭَﻥ‪ ١".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫ﮐﺎﻧﻮﺍ ِ ِﺑﻪ َ َ ِ‬ ‫ﺭﺳﻮﻝ ٕﺍّﻻ َ ُ‬ ‫ﮐﻞ ُ ّ ٍ‬ ‫ﺟﺎﺩﻟﻮﺍ ِﺑﺎﻟﺒﺎﻃﻞ‬ ‫ﻟﻴﺄﺧﺬﻭﻩ َﻭ‬ ‫َُ‬ ‫ﺍﻣﺔ ِ َ ِ ِ‬ ‫ﻤﺖ ‪‬‬ ‫" َﻭ َﻫ ‪ْ ‬‬ ‫ﺑﺮﺳﻮﻟﻬﻢ ِ َ ُ ُ‬

‫ﺍﻟﺤﻖ‪ ٢".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﮐﻠﻤﺎﺕ ﻣﻨﺰﻟﻪ ﮐﻪ ﺍﺯ ﻏﻤﺎﻡ‬ ‫ُِ ِ‬ ‫ﻟﻴﺪﺣﻀﻮﺍ ِ ِﺑﻪ َ ّ‬

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‫ﺣﺪ‬ ‫ﻗﺪﺭﺕ‬ ‫ﺭﺑﺎﻧﻴﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺯﻳﺎﺩﻩ ﺍﺯ ّ‬ ‫ﻋﺰﺕ ّ ّ‬ ‫ّ‬ ‫ﺻﻤﺪﺍﻧﻴﻪ ﻭ ﺳﻤﺎء ّ‬

‫ﺍﻻﻓﺌﺪﻩ ﻭ ﺻﺎﺣﺒﺎﻥ ﺑﺼﺮ ﺭﺍ‬ ‫ﺍﺣﺼﺎء ﻭ ﺍﺣﺎﻃﻪ ﻋﺒﺎﺩ ﺍﺳﺖ ﻭ ﺍﻭﻟﻮﺍ ٔ‬ ‫ﺗﺄﻣﻞ‬ ‫ﺳﻮﺭﻩ ﻫﻮﺩ ﮐﻔﺎﻳﺖ ﻣﻰ ﮐﻨﺪ‪ .‬ﻗﺪﺭﻯ ﺩﺭ ﺁﻥ ﺳﻮﺭﻩ ﻣﺒﺎﺭﮐﻪ ّ‬

‫ﺗﺪﺑﺮ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﻗﺪﺭﻯ ﺑﺮ ﺑﺪﺍﺋﻊ ﺍﻣﻮﺭ‬ ‫ﻓﺮﻣﺎﺋﻴﺪ ﻭ ﺑﻪ ﻓﻄﺮﺕ‬ ‫ﺍﺻﻠﻴﻪ ّ‬ ‫ّ‬

‫ﺍﻃﻼﻉ ﻳﺎﺑﻴﺪ‪ ،‬ﺷﺎﻳﺪ ﻧﺎﺱ ﺭﺍ‬ ‫ﺭﺩ ﻭ ﺗﮑﺬﻳﺐ ﮐﻠﻤﺎﺕ ﻧﻔﻰ ّ‬ ‫ﺍﻧﺒﻴﺎء ﻭ ّ‬

‫ﺍﻟﻬﻴﻪ ﭘﺮﻭﺍﺯ‬ ‫ﺍﺯ ﻣﻮﻃﻦ ﻏﻔﻠﺖ‬ ‫ﻧﻔﺴﺎﻧﻴﻪ ﺑﻪ ﺁﺷﻴﺎﻥ ﻭﺣﺪﺕ ﻭ ﻣﻌﺮﻓﺖ ّ‬ ‫ّ‬

‫ﺩﻫﻴﺪ ﻭ ﺍﺯ ﺯﻻﻝ ﺣﮑﻤﺖ ﻻﻳﺰﺍﻝ ﻭ ﺍﺛﻤﺎﺭ ﺷﺠﺮﻩ ﻋﻠﻢ ﺫﻯ ﺍﻟﺠﻼﻝ‬

‫ﻣﺠﺮﺩﻩ ﺍﺯ‬ ‫ﺑﻴﺎﺷﺎﻣﻴﺪ ﻭ ﻣﺮﺯﻭﻕ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻧﺼﻴﺐ ﺍﻧﻔﺲ‬ ‫ّ‬ ‫ﻋﻠﺖ ﻭ‬ ‫ﻣﺎﺋﺪﻩ ﻣﻨﺰﻟﻪ‬ ‫ﻗﺪﺳﻴﻪ ﺑﺎﻗﻴﻪ‪ .‬ﺍﮔﺮ ﺑﺮ ﺍﺑﺘﻼﻯ ﺍﻧﺒﻴﺎء ﻭ ّ‬ ‫ّ‬

‫ﻫﻮﻳﻪ ﺁﮔﺎﻩ ﺷﻮﻳﺪ ﺑﺮ‬ ‫ﺳﺒﺐ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻋﺒﺎﺩ ﺑﺮ ﺁﻥ ﺷﻤﻮﺱ ّ‬

‫ﺍﻃﻼﻉ ﻳﺎﺑﻴﺪ ﻭ ﺩﻳﮕﺮ ﻫﺮ ﭼﻪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻣﺮﺩﻡ ﺭﺍ‬ ‫ﺍﮐﺜﺮﻯ ﺍﺯ ﺍﻣﻮﺭ ّ‬

‫ﺍﺣﺪﻳﻪ ﺑﻴﺸﺘﺮ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﺩﺭ ﺩﻳﻦ‬ ‫ﺑﺮ ﻣﺸﺎﺭﻕ ﺷﻤﻮﺱ ﺻﻔﺎﺕ‬ ‫ّ‬

‫ﺧﻮﺩ ﻭ ﺍﻣﺮﺍ‪ ‬ﻣﺤﮑﻢ ﺗﺮ ﻭ ﺭﺍﺳﺦ ﺗﺮ ﺷﻮﻳﺪ‪ .‬ﻟﻬﺬﺍ ﺑﻌﻀﻰ ﺍﺯ‬

‫ﻣﺠﻤﻼ ﺩﺭ ﺍﻳﻦ ﺍﻟﻮﺍﺡ ﺫﮐﺮ ﻣﻰ ﺷﻮﺩ ﺗﺎ ﻣﻌﻠﻮﻡ‬ ‫ﺣﮑﺎﻳﺎﺕ ﺍﻧﺒﻴﺎء‬ ‫ً‬

‫ﺷﻮﺩ ﻭ ﻣﺒﺮﻫﻦ ﺁﻳﺪ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﺍﻋﺼﺎﺭ ﻭ ﺍﻗﺮﺍﻥ ﺑﺮ ﻣﻈﺎﻫﺮ ﻗﺪﺭﺕ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻳﺲ‪ ،‬ﺁﻳﮥ ‪٣٠‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻏﺎﻓﺮ )ﻣﺆﻣﻦ(‪ ،‬ﺁﻳﻪ ‪۵‬‬

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‫ﺹ ‪٤‬‬

‫ﻋﺰﺕ ﻭﺍﺭﺩ ﻣﻰ ﺁﻭﺭﺩﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻗﻠﻢ ﺍﺯ ﺫﮐﺮﺵ ﺧﺠﻞ ﻭ‬ ‫ﻭ ﻣﻄﺎﻟﻊ ّ‬ ‫ﻣﻨﻔﻌﻞ ﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﺍﻳﻦ ﺍﺫﮐﺎﺭ ﺳﺒﺐ ﺷﻮﺩ ﮐﻪ ﺑﻌﻀﻰ ﺍﺯ ﻧﺎﺱ ﺍﺯ‬

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‫ﺟﻬﺎﻝ ﻋﺼﺮ ﻣﻀﻄﺮﺏ ﻧﺸﻮﻧﺪ ﻭ ﺑﻠﮑﻪ‬ ‫ﺍﻋﺮﺍﺽ ﻭ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻤﺎء ﻭ ّ‬ ‫ﺑﺮ ﺍﻳﻘﺎﻥ ﻭ ﺍﻃﻤﻴﻨﺎﻧﺸﺎﻥ ﺑﻴﻔﺰﺍﻳﺪ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺍﻧﺒﻴﺎء ﻧﻮﺡ ﺑﻮﺩ‬

‫ﮐﻪ ﻧﻬﺼﺪ ﻭ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﻧﻮﺣﻪ ﻧﻤﻮﺩ ﻭ ﻋﺒﺎﺩ ﺭﺍ ﺑﻪ ﻭﺍﺩﻯ ﺍﻳﻤﻦ ﺭﻭﺡ‬ ‫ﺩﻋﻮﺕ ﻓﺮﻣﻮﺩ ﻭ ﺍﺣﺪﻯ ﺍﻭ ﺭﺍ ﺍﺟﺎﺑﺖ ﻧﻨﻤﻮﺩ‪ .‬ﻭ ﺩﺭ ﻫﺮ ﻳﻮﻡ ﺑﻪ‬

‫ﺍﺫﻳﺖ ﺑﺮ ﺁﻥ ﻭﺟﻮﺩ ﻣﺒﺎﺭﮎ ﻭﺍﺭﺩ ﻣﻰ ﺁﻭﺭﺩﻧﺪ ﮐﻪ‬ ‫ﻗﺪﺭﻯ ﺍﻳﺬﺍء ﻭ ّ‬

‫ﺳﺨﺮﻳﻪ ﻭ ﺍﺳﺘﻬﺰﺍء ﻭ‬ ‫ﻳﻘﻴﻦ ﺑﺮ ﻫﻼﮐﺖ ﺍﻭ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﭼﻪ ﻣﺮﺍﺗﺐ‬ ‫ّ‬ ‫‪" :‬‬ ‫ﮐﻠﻤﺎ‬ ‫ﮐﻨﺎﻳﻪ ﮐﻪ ﺑﺮ ﺁﻥ ﺣﻀﺮﺕ ﻭﺍﺭﺩ ﺷﺪ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻭ ُ ‪َ ‬‬

‫ﻣﺮ َ َ ِ‬ ‫ﻣﻼ ‪ِ ‬ﻣﻦ َ ِ ِ‬ ‫ﻣﻨﺎ‬ ‫ﻋﻠﻴﻪ َ َ‬ ‫ﻣﻨﻪ َ َ‬ ‫َ‪‬‬ ‫ﺗﺴﺨﺮﻭﺍ ِ ‪‬‬ ‫ﻗﻮﻣﻪ َ ِ ُ‬ ‫ﺳﺨﺮﻭﺍ ِ ُ‬ ‫ﻗﺎﻝ ِﺍﻥ َ َ ُ‬

‫ﺗﻌﻠﻤﻮﻥ‪ ١".‬ﻭ ﺑﻌﺪ ﺍﺯ‬ ‫ﻓﺴﻮﻑ َ َ ُ َ‬ ‫ﺗﺴﺨﺮﻭﻥ َ َ َ‬ ‫ﮐﻤﺎ َ َ ُ َ‬ ‫ﻧﺴﺨﺮ ِ ُ ْ‬ ‫ﻣﻨﮑﻢ َ َ‬ ‫َﻓﺈ ‪‬ﻧﺎ َ َ ُ‬ ‫ﻣﺪﺕ ﻫﺎ ﭼﻨﺪ ﻣﺮﺗﺒﻪ ﻭﻋﺪﻩ ﺍﻧﺰﺍﻝ ﻧﺼﺮ ﺑﻪ ﺍﺻﺤﺎﺏ ﺧﻮﺩ‬ ‫ّ‬

‫ﻣﻌﻴﻦ ﻭ ﺩﺭ ﻫﺮ ﻣﺮﺗﺒﻪ ﺑﺪﺍ ﺷﺪ‪ .‬ﻭ ﺑﻌﻀﻰ ﺍﺯ‬ ‫ﻓﺮﻣﻮﺩﻧﺪ ﺑﻪ ﻭﻋﺪﻩ ّ‬

‫ﻋﻠﺖ ﻇﻬﻮﺭ ﺑﺪﺍ ﺍﻋﺮﺍﺽ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ‬ ‫ﺁﻥ ﺍﺻﺤﺎﺏ ﻣﻌﺪﻭﺩﻩ ﺑﻪ ّ‬

‫ﺍﻟﺒﺘﻪ ﺑﻨﻈﺮ ﻋﺎﻟﻰ‬ ‫ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ ﺍﮐﺜﺮ ﮐﺘﺐ ﻣﺸﻬﻮﺭﻩ ﺛﺒﺖ ﺷﺪﻩ ﻭ ّ‬

‫ﺭﺳﻴﺪﻩ ﻳﺎ ﻣﻰ ﺭﺳﺪ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﺣﻀﺮﺕ ﻣﮕﺮ‬ ‫ﭼﻬﻞ ﻧﻔﺲ ﻭ ﻳﺎ ﻫﻔﺘﺎﺩ ﻭ ﺩﻭ ﻧﻔﺲ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﮐﺘﺐ ﻭ ﺍﺧﺒﺎﺭ‬

‫‪٨‬‬

‫ﺍﻻﺭﺽ‬ ‫ﺗﺬﺭ َ َ‬ ‫ﺭﺏ ﻻ َ َ‬ ‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺑﺎﻻﺧﺮﻩ ﻧﺪﺍء " َ ‪‬‬ ‫ﻋﻠﻰ َ ِ‬

‫ﺗﺄﻣﻞ ﺑﺎﻳﺪ‬ ‫ﻣﻦ‬ ‫ﺩﻳﺎﺭﴽ" ‪ ٢‬ﺍﺯ ﺟﺎﻥ ﺑﺮ ﮐﺸﻴﺪ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ّ‬ ‫ﺍﻟﮑﺎﻓﺮﻳﻦ َ ‪‬‬ ‫ِ َ‬ ‫ِ َ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻫﻮﺩ‪ ،‬ﺁﻳﻪ ‪۳۹-۳۸‬‬

‫‪ -۲‬ﺳﻮﺭﻩ ﻧﻮﺡ‪ ،‬ﺁﻳﻪ ‪٢٦‬‬

‫ﺹ‪۵‬‬

‫ﻣﺪﺕ ﺁﻥ ﻋﺒﺎﺩ ﺑﻪ ﺍﻳﻦ ﻗﺴﻢ ﺍﻋﺘﺮﺍﺽ‬ ‫ﮐﻪ ﺳﺒﺐ ﭼﻪ ﺑﻮﺩ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺣﺘﺮﺍﺯ ﺟﺴﺘﻨﺪ ﻭ ﺍﺯ ﻗﻤﻴﺺ ﻧﻔﻰ ﺑﻪ ﺧﻠﻊ ﺍﺛﺒﺎﺕ ﻣﻔﺘﺨﺮ‬

‫ﻭ ﻓﺎﺋﺰ ﻧﺸﺪﻧﺪ؟ ﻭ ﺩﻳﮕﺮ ﭼﺮﺍ ﺩﺭ ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺪﺍ ﺷﺪ ﮐﻪ‬

‫ﺗﺄﻣﻞ ﺑﺎﻳﺪ ﺗﺎ ﺑﺮ ﺍﺳﺮﺍﺭ‬ ‫ﺳﺒﺐ ﺍﺩﺑﺎﺭ ﺑﻌﻀﻰ ﻣﻘﺒﻠﻴﻦ ﺷﻮﺩ؟ ﺑﺴﻴﺎﺭ ّ‬

‫ﺍﻣﻮﺭ ﻏﻴﺒﻰ ﻭﺍﻗﻒ ﺷﻮﻳﺪ ﻭ ﺍﺯ ﻃﻴﺐ ﻣﻌﻨﻮﻯ ﮔﻠﺴﺘﺎﻥ ﺣﻘﻴﻘﻰ ﺑﻮﺋﻰ‬

‫ﺍﻟﻬﻴﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﻣﺎ ﺑﻴﻦ‬ ‫ﺑﺮﻳﺪ ﻭ ﺗﺼﺪﻳﻖ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﻣﺘﺤﺎﻧﺎﺕ ّ‬

‫ﻋﺒﺎﺩ ﺍﻭ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺗﺎ ﻧﻮﺭ ﺍﺯ ﻇﻠﻤﺖ ﻭ ﺻﺪﻕ ﺍﺯ ﮐﺬﺏ‬

‫ﺣﻖ ﺍﺯ ﺑﺎﻃﻞ ﻭ ﻫﺪﺍﻳﺖ ﺍﺯ ﺿﻼﻟﺖ ﻭ ﺳﻌﺎﺩﺕ ﺍﺯ ﺷﻘﺎﻭﺕ ﻭ ﺧﺎﺭ‬ ‫ﻭ ّ‬

‫ﺍﻟﻨﺎﺱ‬ ‫ﺍﺣﺴﺐ ‪ُ ‬‬ ‫ﺍﺯ ﮔﻞ ﻣﻤﺘﺎﺯ ﻭ ﻣﻌﻠﻮﻡ ﺷﻮﺩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﻮﺩ‪" :‬ﺍﻟﻢ َ َ ِ َ‬

‫ﻳﻔﺘﻨﻮﻥ‪ ١".‬ﻭ ﺑﻌﺪ ﺍﺯ ﻧﻮﺡ ‪٩‬‬ ‫ﻳﺘﺮﮐﻮﺍ َﺍﻥ َ ُ ُ‬ ‫َﺍﻥ ُ ُ‬ ‫ﺁﻣﻨﺎ َﻭ ُﻫﻢ ﻻ ُ َ ُ َ‬ ‫ﻳﻘﻮﻟﻮﺍ َ ‪‬‬

‫ﺟﻤﺎﻝ ﻫﻮﺩ ﺍﺯ َﻣﺸﺮﻕ ﺍﺑﺪﺍﻉ ُﻣﺸﺮﻕ ﺷﺪ ﻭ ﻗﺮﻳﺐ ﻫﻔﺘﺼﺪ ﺳﻨﻪ َﺍﻭ‬

‫ﺍﺯﻳﺪ ﺑﻪ ﺍﺧﺘﻼﻑ ﺍﻗﻮﺍﻝ‪ ،‬ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺭﺿﻮﺍﻥ ﻗﺮﺏ ﺫﻯ ﺍﻟﺠﻼﻝ‬

‫ﺩﻋﻮﺕ ﻧﻤﻮﺩ‪ .‬ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ ﺑﻼﻳﺎ ﮐﻪ ﺑﻪ ﻣﺜﻞ ﻏﻴﺚ ﻫﺎﻃﻞ ﺑﺮ ﺁﻥ‬

‫ﺣﻀﺮﺕ ﺑﺎﺭﻳﺪ ﺗﺎ ﺁﻧﮑﻪ ﮐﺜﺮﺕ ﺩﻋﻮﺕ ﺳﺒﺐ ﮐﺜﺮﺕ ﺍﻋﺮﺍﺽ ﺷﺪ‬

‫ﻳﺰﻳﺪ‬ ‫ﺷﺪﺕ ﺍﻫﺘﻤﺎﻡ ّ‬ ‫ﻋﻠﺖ ّ‬ ‫ﻭ ّ‬ ‫ﺷﺪﺕ ﺍﻏﻤﺎﺽ ﮔﺮﺩﻳﺪ‪َ " .‬ﻭ ﻻ َ ُ‬

‫ﺧﺴﺎﺭﴽ‪ ٢ " .‬ﻭ ﺑﻌﺪ ﻫﻴﮑﻞ ﺻﺎﻟﺤﻰ ﺍﺯ ﺭﺿﻮﺍﻥ‬ ‫ﺍﻟﮑﺎﻓﺮﻳﻦ ُ ْ‬ ‫ﮐﻔ ُ ُ‬ ‫ﺮﻫﻢ ٕ ّﺍﻻ َ َ‬ ‫َ ِ َ‬

‫ﻏﻴﺒﻰ ﻣﻌﻨﻮﻯ ﻗﺪﻡ ﺑﻴﺮﻭﻥ ﻧﻬﺎﺩ ﻭ ﻋﺒﺎﺩ ﺭﺍ ﺑﻪ ﺷﺮﻳﻌﻪ ﻗﺮﺏ ﺑﺎﻗﻴﻪ‬ ‫ﺩﻋﻮﺕ ﻧﻤﻮﺩ ﻭ ﺻﺪ ﺳﻨﻪ َﺍﻭ ﺍﺯﻳﺪ ﺍﻣﺮ ﺑﻪ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﻧﻬﻰ ﺍﺯ‬

‫ﻣﻨﺎﻫﻰ ﻣﻰ ﻓﺮﻣﻮﺩ‪ ،‬ﺛﻤﺮﻯ ﻧﺒﺨﺸﻴﺪ ﻭ ﺍﺛﺮﻯ ﻇﺎﻫﺮ ﻧﻴﺎﻣﺪ‪ .‬ﻭ ﭼﻨﺪ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻋﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٢‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻓﺎﻃﺮ‪ ،‬ﺁﻳﻪ ‪٣٩‬‬

‫‪١٠‬‬

‫ﺹ‪٦‬‬

‫ﻣﺮﺗﺒﻪ ﻏﻴﺒﺖ ﺍﺧﺘﻴﺎﺭ ﻓﺮﻣﻮﺩ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﻧﺎﺱ ﺭﺍ ﺟﺰ‬

‫ﺑﻪ ﻣﺪﻳﻨﻪ‬ ‫ﺍﺣﺪﻳﻪ ﺩﻋﻮﺕ ﻧﻤﻰ ﻧﻤﻮﺩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻭ ٕﺍﻟﻰ‬ ‫ّ‬ ‫ﺍﺧﺎﻫﻢ َ ِ‬ ‫ﻣﻦ‬ ‫ﺻﺎﻟﺤﴼ َ َ‬ ‫ﺍﻋﺒﺪﻭﺍ ﺍ‪َ ‬ﻣﺎ َ ُ‬ ‫ﻗﻮﻡ ُ ُ‬ ‫ﻟﮑﻢ ِ ْ‬ ‫ﺛﻤﻮﺩ َ َ ُ‬ ‫َ ُ َ‬ ‫ﻗﺎﻝ ﻳﺎ َ ِ‬

‫‪" :‬‬ ‫ٕ ٍ‬ ‫ﻓﻴﻨﺎ‬ ‫ﻏﻴﺮﻩ " ٕﺍﻟﻰ ﺁﺧﺮﺍﻟﻘﻮﻝ َ ُ‬ ‫ﮐﻨﺖ ِ َ‬ ‫ﺻﺎﻟﺢ َﻗﺪ ُ َ‬ ‫ﻗﺎﻟﻮﺍ َﻳﺎ َ ِ ُ‬ ‫ﺍﻟﻪ َ ُ ُ‬

‫ﺁﺑﺎﺅﻧﺎ‬ ‫ﻗﺒﻞ َ َ‬ ‫ﻧﻌﺒﺪ َﻣﺎ َ ْ ُ ُ‬ ‫ﺍﺗﻨﻬﺎﻧﺎ َﺍﻥ َ ْ ُ َ‬ ‫ﻣﺮﺟﻮﴽ َ َ‬ ‫ُ ّ‬ ‫ﻳﻌﺒﺪ َ َ‬ ‫ﻫﺬﺍ َ َ َ َ‬

‫‪١١‬‬

‫ﺍﻧﻨﺎ َ ِﻟﻔﻰ َ ‪‬‬ ‫ﺗﺪﻋﻮﻧﺎ ٕ َ ِ‬ ‫ﻣﺮﻳﺐ‪ ١".‬ﻭ ﻫﻴﭻ ﻓﺎﺋﺪﻩ ﻧﺒﺨﺸﻴﺪ ﺗﺎ‬ ‫ﻣﻤﺎ َ ُ‬ ‫ﺍﻟﻴﻪ ُ ٍ‬ ‫ﺷﮏ ِ ّ‬ ‫ﻭ ّٕ‬

‫ﺁﻧﮑﻪ ﺑﻪ ﺻﻴﺤﻪ ﺍﻯ ﺟﻤﻴﻊ ﺑﻪ ﻧﺎﺭ ﺭﺍﺟﻊ ﺷﺪﻧﺪ‪ .‬ﻭ ﺑﻌﺪ ﺟﻤﺎﻝ ﺧﻠﻴﻞ ﮐﺸﻒ ﻧﻘﺎﺏ ﻧﻤﻮﺩ‬

‫ﻋﻠﻢ ُﻫﺪﻯ ﻣﺮﺗﻔﻊ ﺷﺪ ﻭ ﺍﻫﻞ ﺍﺭﺽ ﺭﺍ ﺑﻪ ﻧﻮﺭ ﺗﻘﻰ ﺩﻋﻮﺕ‬ ‫ﻭ َ​َ‬

‫ﻓﺮﻣﻮﺩ‪ .‬ﻫﺮ ﭼﻪ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﻧﺼﻴﺤﺖ ﻓﺮﻣﻮﺩ ﺟﺰ ﺣﺴﺪ ﺛﻤﺮﻯ ﻧﻴﺎﻭﺭﺩ‬

‫ﺑﮑﻠﻬﻢ ٕﺍﻟﻰ‬ ‫ﺍﻧﻘﻄﻌﻮﺍ ُ ‪ِ ‬‬ ‫ﺍﻟﺬﻳﻦ ُﻫﻢ َ ُ‬ ‫ﻭ ﻏﻴﺮ ﻏﻔﻠﺖ ﺣﺎﺻﻠﻰ ﻧﺒﺨﺸﻴﺪ ٕ ّﺍﻻ ّ َ‬ ‫ﺟﻌﻠﻪ ﺍ‪ ‬ﻋﻦ ِ‬ ‫ِ‬ ‫ﺍﻻﺩﺭﺍﮎ‬ ‫ﺑﺠﻨﺎﺣﻰ ٕ‬ ‫ﻣﻘﺎﻡ َ َ ُ‬ ‫ﻋﺮﺟﻮﺍ ِ َ َ‬ ‫ﺍ‪ ‬ﻭ َ َ ُ‬ ‫ﺍﻻﻳﻘﺎﻥ ٕﺍﻟﻰ َ ٍ‬

‫َﻣﺮﻓﻮﻋﴼ‪ .‬ﻭ ﺗﻔﺼﻴﻞ ﺁﻥ ﺣﻀﺮﺕ ﻣﺸﻬﻮﺭ ﺍﺳﺖ ﮐﻪ ﭼﻪ ﻣﻘﺪﺍﺭ ﺍﻋﺪﺍء‬

‫ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﻧﺎﺭ ﺣﺴﺪ ﻭ ﺍﻋﺮﺍﺽ ﺍﻓﺮﻭﺧﺘﻪ ﺷﺪ‪ .‬ﻭ ﺑﻌﺪ‬ ‫‪١٢‬‬

‫ﺍﺯ ﺣﮑﺎﻳﺖ ﻧﺎﺭ‪ ،‬ﺁﻥ ﺳﺮﺍﺝ ﺍﻟﻬﻰ ﺭﺍ ﺍﺯ ﺑﻠﺪ ﺍﺧﺮﺍﺝ ﻧﻤﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ‬

‫ﺩﺭ ﻫﻤﻪ ﺭﺳﺎﺋﻞ ﻭ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺑﻌﺪ ﺯﻣﺎﻥ ﺍﻭ ﻣﻨﻘﻀﻰ‬ ‫ﺷﺪ ﺗﺎ ﻧﻮﺑﺖ ﺑﻪ ﻣﻮﺳﻰ ﺭﺳﻴﺪ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﻋﺼﺎﻯ ﺍﻣﺮ ﻭ‬

‫ﺍﻟﻬﻴﻪ ﺑﺎ ﺛﻌﺒﺎﻥ ﻗﺪﺭﺕ ﻭ ﺷﻮﮐﺖ‬ ‫ﺑﻴﻀﺎﻯ ﻣﻌﺮﻓﺖ ﺍﺯ ﻓﺎﺭﺍﻥ‬ ‫ﻣﺤﺒﺖ ّ‬ ‫ّ‬

‫ﺻﻤﺪﺍﻧﻴﻪ ﺍﺯ ﺳﻴﻨﺎﻯ ﻧﻮﺭ ﺑﻪ ﻋﺮﺻﻪ ﻇﻬﻮﺭ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺟﻤﻴﻊ ﻣﻦ‬ ‫ّ‬

‫ﻓﻰ ﺍﻟﻤﻠﮏ ﺭﺍ ﺑﻪ ﻣﻠﮑﻮﺕ ﺑﻘﺎ ﻭ ﺍﺛﻤﺎﺭ ﺷﺠﺮﻩ ﻭﻓﺎ ﺩﻋﻮﺕ ﻧﻤﻮﺩ‪ .‬ﻭ‬

‫‪ -١‬ﺳﻮﺭﻩ ﻫﻮﺩ‪ ،‬ﺁﻳﻪ ‪٦٢ -٦١‬‬

‫ﺹ‪٧‬‬

‫ﺷﻨﻴﺪﻩ ﺷﺪ ﮐﻪ ﻓﺮﻋﻮﻥ ﻭ ﻣﻼٔ ﺍﻭ ﭼﻪ ﺍﻋﺘﺮﺍﺽ ﻫﺎ ﻧﻤﻮﺩﻧﺪ ﻭ ﭼﻪ‬

‫ﻃﻴﺒﻪ‬ ‫ﻣﻘﺪﺍﺭ ﺍﺣﺠﺎﺭ ﻇﻨﻮﻧﺎﺕ ﺍﺯ ﺍﻧﻔﺲ ﻣﺸﺮﮐﻪ ﺑﺮ ﺁﻥ ﺷﺠﺮﻩ ّ‬

‫ﻫﻤﺖ ﮔﻤﺎﺷﺘﻨﺪ ﮐﻪ‬ ‫ﻭﺍﺭﺩ ﺁﻣﺪ‪ .‬ﺗﺎ ﺑﻪ ّ‬ ‫ﺣﺪﻯ ﮐﻪ ﻓﺮﻋﻮﻥ ﻭ ﻣﻼٔ ﺍﻭ ّ‬ ‫ﺭﺑﺎﻧﻴﻪ ﺭﺍ ﺍﺯ ﻣﺎء ﺗﮑﺬﻳﺐ ﻭ ﺍﻋﺮﺍﺽ ﺍﻓﺴﺮﺩﻩ ﻭ‬ ‫ﺁﻥ ﻧﺎﺭ ﺳﺪﺭﻩ ّ ّ‬

‫ﺍﻟﻬﻴﻪ ﺍﺯ ﺁﺏ ﻋﻨﺼﺮﻯ‬ ‫ﻣﺨﻤﻮﺩ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭ ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﻧﺎﺭ ﺣﮑﻤﺖ ّ‬ ‫ﺭﺑﺎﻧﻴﻪ ﺍﺯ ﺑﺎﺩﻫﺎﻯ ﻣﺨﺎﻟﻒ‬ ‫ﺍﻓﺴﺮﺩﻩ ﻧﺸﻮﺩ ﻭ ﺳﺮﺍﺝ ﻗﺪﺭﺕ ّ ّ‬

‫ﺧﺎﻣﻮﺷﻰ ﻧﭙﺬﻳﺮﺩ‪ .‬ﺑﻠﮑﻪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﺎء ﺳﺒﺐ ﺍﺷﺘﻌﺎﻝ ﺷﻮﺩ ﻭ‬ ‫ﺭﺿﻰ ﺍ‪ِ‬‬ ‫ﺑﺎﺩ ّ‬ ‫ﺍﻧﺘﻢ ِ َ َ ِ‬ ‫ﻋﻠﺖ ﺣﻔﻆ َﻟﻮ ُ‬ ‫ﺍﻟﺤﺪﻳﺪ َﺗﻨُﻈ ُﺮﻭﻥ َﻭﻓﻰ ِ َ‬ ‫ﺑﺎﻟﺒﺼﺮ َ‬ ‫ﺗﺴﻠﮑﻮﻥ‪ .‬ﻭ ﭼﻪ ﺑﻴﺎﻧﻰ ﺧﻮﺵ ﻓﺮﻣﻮﺩ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﭼﻨﺎﻧﭽﻪ‬ ‫َ ُ ُ َ‬

‫‪" :‬‬ ‫ﻗﺎﻝ‬ ‫ﺍﻟﻌﺰﻩ ﺑﺮﺍﻯ ﺣﺒﻴﺐ ﺧﻮﺩ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻭ َ َ‬ ‫ﺭﺏ ّ‬ ‫ﺣﮑﺎﻳﺖ ﺍﻭ ﺭﺍ ّ‬

‫ﻣﺆﻣﻦ ِﻣﻦ ِ‬ ‫ﺭﺟﻼ َﺍﻥ‬ ‫ﺍﺗﻘﺘﻠﻮﻥ َ ُ ً‬ ‫َ ُ ٌ‬ ‫ﺍﻳﻤﺎﻧﻪ َ َ ْ ُ ُ َ‬ ‫ﺁﻝ ِ َ َ‬ ‫ﺭﺟﻞ ُ ِ ٌ‬ ‫ﻳﮑﺘﻢ ٕ َ َ ُ‬ ‫ﻓﺮﻋﻮﻥ َ ُ ُ‬

‫ﺟﺎ‪‬ﮐﻢ ِ ‪ِ َ ‬‬ ‫ﻳﮏ‬ ‫َُ َ‬ ‫ﻳﻘﻮﻝ َ ‪‬‬ ‫ﺭﺑﮑﻢ ﻭ ٕﺍﻥ َ ُ‬ ‫ﺭﺑﻰ ﺍ‪َ ُ‬ﻭ َﻗﺪ َ ُ‬ ‫ﻦ َ‪ْ ُ ‬‬ ‫ﺑﺎﻟﺒﻴﻨﺎﺕ ِﻣ ْ‬ ‫ﻳﮏ َ ِ‬ ‫ﻓﻌﻠﻴﻪ َ ِ‬ ‫َﮐﺎﺫﺑﴼ َ َ َ ِ‬ ‫ﺍﻟﺬﻯ‬ ‫ﺑﻌﺾ ّ‬ ‫ﺑﻪ ﻭ ٕﺍﻥ َ ُ‬ ‫ﺻﺎﺩﻗﴼ ُ ِ ُ ْ‬ ‫ﻳﺼﺒﮑﻢ َ ُ‬ ‫ﮐﺬ ُ ُ‬

‫ﺍﻥ ﺍ‪ ‬ﻻ َ ْ ِ‬ ‫ﮐﺬﺍﺏ‪ ١".‬ﻭ ﺑﺎﻻﺧﺮﻩ‬ ‫ﻫﻮ ُ ِ ٌ‬ ‫ﻳﻌﺪﮐﻢ ٕ ّ‬ ‫َِ ُ ُ‬ ‫ﻳﻬﺪﻯ َﻣﻦ ُ َ‬ ‫ﻣﺴﺮﻑ ّ ٌ‬

‫ﺍﻣﺮ ﺑﻪ ﺟﺎﺋﻰ ﮐﺸﻴﺪ ﮐﻪ ﻫﻤﻴﻦ ﻣﺆﻣﻦ ﺭﺍ ﺑﻪ ﻧﻬﺎﻳﺖ ﻋﺬﺍﺏ ﺷﻬﻴﺪ‬

‫ﺍﻟﻈﺎﻟﻤﻴﻦ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ﺩﺭ ﺍﻳﻦ‬ ‫ﻧﻤﻮﺩﻧﺪ‪َ .‬ﺍﻻ ُ‬ ‫ﻟﻌﻨﺔﺍ‪َ ‬ﻋﻠﻰ َ‬ ‫ﺍﻟﻘﻮﻡ ّ ِ َ‬

‫ﺗﺄﻣﻞ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﭼﻪ ﺳﺒﺐ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺧﺘﻼﻓﺎﺕ ﺑﻮﺩﻩ ﮐﻪ‬ ‫ﺍﻣﻮﺭﺍﺕ ّ‬

‫ﺣﻘﻰ ﮐﻪ ﺩﺭ ﺍﻣﮑﺎﻥ ﺍﺯ ﺍﻓﻖ ﻻﻣﮑﺎﻥ ﻇﺎﻫﺮ ﻣﻰ ﺷﺪ ﺍﻳﻦ‬ ‫ﻫﺮ ﻇﻬﻮﺭ ّ‬

‫ﮔﻮﻧﻪ ﻓﺴﺎﺩ ﻭ ﺍﻏﺘﺸﺎﺵ ﻭ ﻇﻠﻢ ﻭ ﺍﻧﻘﻼﺏ ﺩﺭ ﺍﻃﺮﺍﻑ ﻋﺎﻟﻢ ﻇﺎﻫﺮ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻏﺎﻓﺮ )ﻣﺆﻣﻦ(‪ ،‬ﺁﻳﻪ ‪٢٨‬‬

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‫ﺹ‪٨‬‬

‫ﻭ ﻫﻮﻳﺪﺍ ﻣﻰ ﮔﺸﺖ؟ ﺑﺎ ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﺩﺭ ﺣﻴﻦ ﻇﻬﻮﺭ ﺧﻮﺩ‬

‫ﻣﺮﺩﻡ ﺭﺍ ﺑﺸﺎﺭﺕ ﻣﻰ ﺩﺍﺩﻧﺪ ﺑﻪ ﻧﺒﻲ ﺑﻌﺪ ﻭ ﻋﻼﻣﺘﻰ ﺍﺯ ﺑﺮﺍﻯ ﻇﻬﻮﺭ‬ ‫ّ‬ ‫ﺑﻌﺪ ﺫﮐﺮ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﻤﻪ ﮐﺘﺐ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﺑﺎ‬

‫ﻗﺪﺳﻴﻪ ﻭ ﺫﮐﺮ ﻋﻼﻣﺎﺕ ﺩﺭ‬ ‫ﻭﺟﻮﺩ ﻃﻠﺐ ﻭ ﺍﻧﺘﻈﺎﺭ ﻧﺎﺱ ﺑﻪ ﻣﻈﺎﻫﺮ‬ ‫ّ‬

‫ﮐﺘﺐ‪ ،‬ﭼﺮﺍ ﺑﺎﻳﺪ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻣﻮﺭ ﺩﺭ ﻋﺎﻟﻢ ﺭﻭ ﺩﻫﺪ ﮐﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء‬

‫ﺗﻌﺪﻯ‬ ‫ﻭ ﺍﺻﻔﻴﺎء ﺭﺍ ﺩﺭ ﻫﺮ ﻋﻬﺪ ﻭ ﻋﺼﺮ ﺍﻳﻦ ﮔﻮﻧﻪ ﻇﻠﻢ ﻭ ﺟﺒﺮ ﻭ ّ‬ ‫ﺑﻤﺎ ﻻ‬ ‫ﺟﺎ‪‬ﮐﻢ َ ُ ٌ‬ ‫ﻧﻤﺎﻳﻨﺪ؟ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ ُ َ َ " :‬‬ ‫ﺍﻓﮑﻠﻤﺎ َ ُ‬ ‫ﺭﺳﻮﻝ ِ َ‬

‫ﺗﻘﺘﻠﻮﻥ‪١".‬‬ ‫َﺗﻬﻮﻯ َ ُ ُ ُ‬ ‫ﻭﻓﺮﻳﻘﴼ َ ُ ُ َ‬ ‫ﮐﺬﺑﺘﻢ َ‬ ‫ﺍﺳﺘﮑﺒﺮﺗﻢ َ َ‬ ‫ﺍﻧﻔﺴﮑﻢ َ َ ُ‬ ‫ﻓﻔﺮﻳﻘﴼ ّ ُ‬

‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻫﺮ ﺯﻣﺎﻥ ﻭ ﻋﻬﺪ ﮐﻪ ﺁﻣﺪ ﺑﻪ ﺳﻮﻯ ﺷﻤﺎ ﺭﺳﻮﻟﻰ ﺍﺯ‬ ‫ﺗﮑﺒﺮ ﻧﻤﻮﺩﻳﺪ ﻭ ﻣﻮﻗﻦ‬ ‫ﺟﺎﻧﺐ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﻪ ﻏﻴﺮ ﻫﻮﺍﻯ ﻧﻔﺲ ﺷﻤﺎ‪ّ ،‬‬

‫ﻧﺸﺪﻳﺪ ﻭ ﮔﺮﻭﻫﻰ ﺍﺯ ﺁﻥ ﺍﻧﺒﻴﺎء ﺭﺍ ﺗﮑﺬﻳﺐ ﻧﻤﻮﺩﻳﺪ ﻭ ﮔﺮﻭﻫﻰ ﺭﺍ‬

‫ﺗﺄﻣﻞ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺳﺒﺐ ﺍﻳﻦ ﺍﻓﻌﺎﻝ ﭼﻪ ﺑﻮﺩ ﮐﻪ‬ ‫ﻣﻰ ﮐﺸﺘﻴﺪ‪ .‬ﺁﺧﺮ ّ‬

‫ﺑﻪ ﺍﻳﻦ ﻗﺴﻢ ﺑﺎ ﻃﻠﻌﺎﺕ ﺟﻤﺎﻝ ﺫﻯ ﺍﻟﺠﻼﻝ ﺳﻠﻮﮎ ﻣﻰ ﻧﻤﻮﺩﻧﺪ؟ ﻭ‬ ‫ﻫﺮ ﭼﻪ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﺯﻣﻨﻪ ﺳﺒﺐ ﺍﻋﺮﺍﺽ ﻭ ﺍﻏﻤﺎﺽ ﺁﻥ ﻋﺒﺎﺩ ﺑﻮﺩ ﺣﺎﻝ‬

‫ﺍﻟﻬﻴﻪ ﮐﺎﻣﻞ‬ ‫ﻫﻢ ﺳﺒﺐ ﺍﻏﻔﺎﻝ ﺍﻳﻦ ﻋﺒﺎﺩ ﺷﺪﻩ‪ .‬ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﺣﺠﺞ ّ‬

‫ﻭ ﺗﻤﺎﻡ ﻧﺒﻮﺩ ﻟﻬﺬﺍ ﺳﺒﺐ ﺍﻋﺘﺮﺍﺽ ﻋﺒﺎﺩ ﺷﺪ‪ ،‬ﺍﻳﻦ ﮐﻔﺮﻯ ﺍﺳﺖ‬

‫ﻓﻴﺎﺽ ﺩﻭﺭ ﺍﺳﺖ ﻭ ﺍﺯ‬ ‫ﺻﺮﺍﺡ‪ٔ .‬‬ ‫ﻻﺟﻞ ﺁﻧﮑﻪ ﺍﻳﻦ ﺑﻪ ﻏﺎﻳﺖ ﺍﺯ ﻓﻴﺾ ّ‬

‫ﺭﺣﻤﺖ ﻣﻨﺒﺴﻄﻪ ﺑﻌﻴﺪ ﮐﻪ ﻧﻔﺴﻰ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺟﻤﻴﻊ ﻋﺒﺎﺩ ﺑﺮﮔﺰﻳﻨﺪ‬ ‫ﺣﺠﺖ ﮐﺎﻓﻴﻪ ﻭﺍﻓﻴﻪ ﻋﻄﺎ‬ ‫ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﺧﻠﻖ ﺧﻮﺩ ﻭ ﺑﻪ ﺍﻭ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٨٧‬‬

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‫ﺹ‪۹‬‬

‫ﻣﻌﺬﺏ ﻓﺮﻣﺎﻳﺪ‪.‬‬ ‫ﻧﻔﺮﻣﺎﻳﺪ ﻭ ﻣﻊ ﺫﻟﮏ ﺧﻠﻖ ﺭﺍ ﺍﺯ ﻋﺪﻡ ﺍﻗﺒﺎﻝ ﺑﻪ ﺍﻭ ّ‬ ‫ﺑﻠﮑﻪ ﻟﻢ ﻳﺰﻝ ﺟﻮﺩ ﺳﻠﻄﺎﻥ ﻭﺟﻮﺩ ﺑﺮ ﻫﻤﻪ ﻣﻤﮑﻨﺎﺕ ﺑﻪ ﻇﻬﻮﺭ‬

‫ﻣﻈﺎﻫﺮ ﻧﻔﺲ ﺧﻮﺩ ﺍﺣﺎﻃﻪ ﻓﺮﻣﻮﺩﻩ ﻭ ﺁﻧﻰ ﻧﻴﺴﺖ ﮐﻪ ﻓﻴﺾ ﺍﻭ‬ ‫ﻣﻨﻘﻄﻊ ﺷﻮﺩ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺍﻣﻄﺎﺭ ﺭﺣﻤﺖ ﺍﺯ ﻏﻤﺎﻡ ﻋﻨﺎﻳﺖ ﺍﻭ ﻣﻤﻨﻮﻉ‬

‫ﻣﺤﺪﺛﻪ ﻣﮕﺮ ﺍﺯ ﺍﻧﻔﺲ ﻣﺤﺪﻭﺩﻩ‬ ‫ﮔﺮﺩﺩ‪ .‬ﭘﺲ ﻧﻴﺴﺖ ﺍﻳﻦ ﺍﻣﻮﺭﺍﺕ‬ ‫َ‬

‫ﮐﻪ ﺩﺭ ﻭﺍﺩﻯ ﮐﺒﺮ ﻭ ﻏﺮﻭﺭ ﺣﺮﮐﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﺻﺤﺮﺍﻫﺎﻯ ُﺑﻌﺪ‬ ‫ﺳﻴﺮ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ﻇﻨﻮﻧﺎﺕ ﺧﻮﺩ ﻭ ﻫﺮ ﭼﻪ ﺍﺯ ﻋﻠﻤﺎﻯ ﺧﻮﺩ‬

‫ﺗﺄﺳﻰ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻟﻬﺬﺍ ﻏﻴﺮ ﺍﺯ ﺍﻋﺮﺍﺽ ﺍﻣﺮﻯ‬ ‫ﺷﻨﻴﺪﻩﺍﻧﺪ ﻫﻤﺎﻥ ﺭﺍ ّ‬

‫ﻧﺪﺍﺭﻧﺪ ﻭ ﺟﺰ ﺍﻏﻤﺎﺽ ﺣﺎﺻﻠﻰ ﻧﺨﻮﺍﻫﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻧﺰﺩ‬ ‫ﻫﺮ ﺫﻯ ﺑﺼﺮﻯ ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﻋﺒﺎﺩ ﺩﺭ ﻇﻬﻮﺭ ﻫﺮ ﻳﮏ ﺍﺯ ﻣﻈﺎﻫﺮ‬

‫ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﭼﺸﻢ ﻭ ﮔﻮﺵ ﻭ ﻗﻠﺐ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ ﺩﻳﺪﻩ ﻭ ﺷﻨﻴﺪﻩ‬

‫ﺍﻟﺒﺘﻪ ﺍﺯ ﺟﻤﺎﻝ ﺍﻟﻬﻰ‬ ‫ﻭ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩ ﭘﺎﮎ ﻭ ّ‬ ‫ﻣﻘﺪﺱ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ّ‬

‫ﻗﺪﺳﻴﻪ ﻣﻤﻨﻮﻉ‬ ‫ﻣﺤﺮﻭﻡ ﻧﻤﻰ ﻣﺎﻧﺪﻧﺪ ﻭ ﺍﺯ ﺣﺮﻡ ﻗﺮﺏ ﻭ ﻭﺻﺎﻝ ﻣﻄﺎﻟﻊ‬ ‫ّ‬

‫ﺣﺠﺖ ﺭﺍ ﺑﻪ ﻣﻌﺮﻓﺖ ﺧﻮﺩ ﮐﻪ ﺍﺯ‬ ‫ﻧﻤﻰ ﮔﺸﺘﻨﺪ‪ .‬ﻭ ﭼﻮﻥ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ّ‬ ‫ﻋﻠﻤﺎﻯ ﺧﻮﺩ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻧﺪ ﻣﻴﺰﺍﻥ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ ﻋﻘﻮﻝ ﺿﻌﻴﻔﻪ‬

‫ﻣﺮﺿﻴﻪ ﺍﺯ ﺍﻳﺸﺎﻥ‬ ‫ﺁﻧﻬﺎ ﻣﻮﺍﻓﻖ ﻧﻤﻰ ﺁﻣﺪ ﻟﻬﺬﺍ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻣﻮﺭ ﻏﻴﺮ‬ ‫ّ‬ ‫ﺻﺪ‬ ‫ﺩﺭ ﻋﺎﻟﻢ ﻇﻬﻮﺭ ﺑﻪ ﻇﻬﻮﺭ ﻣﻰ ﺁﻣﺪ‪ .‬ﻭ ﺩﺭ ﻫﻤﻪ ﺍﻭﻗﺎﺕ ﺳﺒﺐ ّ‬ ‫ﺍﺣﺪﻳﻪ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻮﺩﻩﺍﻧﺪ‬ ‫ﻋﺒﺎﺩ ﻭ ﻣﻨﻊ ﺍﻳﺸﺎﻥ ﺍﺯ ﺷﺎﻃﻰ ﺑﺤﺮ‬ ‫ّ‬

‫ﮐﻪ ﺯﻣﺎﻡ ﺁﻥ ﻣﺮﺩﻡ ﺩﺭ ﮐﻒ ﮐﻔﺎﻳﺖ ﺍﻳﺸﺎﻥ ﺑﻮﺩ‪ .‬ﻭ ﺍﻳﺸﺎﻥ ﻫﻢ‬

‫ﺣﺐ ﺭﻳﺎﺳﺖ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﻋﺪﻡ ﻋﻠﻢ ﻭ ﻣﻌﺮﻓﺖ‪ ،‬ﻧﺎﺱ‬ ‫ﺑﻌﻀﻰ ﻧﻈﺮ ﺑﻪ‬ ‫ّ‬

‫‪١٥‬‬

‫ﺹ ‪١٠‬‬

‫ﺭﺍ ﻣﻨﻊ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻫﻤﻪ ﺍﻧﺒﻴﺎء ﺑﻪ ﺍﺫﻥ ﻭ ﺍﺟﺎﺯﻩ ﻋﻠﻤﺎﻯ‬

‫ﻋﺰﺕ ﭘﺮﻭﺍﺯ‬ ‫ﻋﺼﺮ ﺳﻠﺴﺒﻴﻞ ﺷﻬﺎﺩﺕ ﺭﺍ ﻧﻮﺷﻴﺪﻧﺪ ﻭ ﺑﻪ ﺍﻋﻠﻰ ﺍﻓﻖ ّ‬ ‫ﻧﻤﻮﺩﻧﺪ‪ .‬ﭼﻪ ﻇﻠﻢ ﻫﺎ ﮐﻪ ﺍﺯ ﺭﺅﺳﺎﻯ ﻋﻬﺪ ﻭ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﺮ‬ ‫ﺍﻳﺎﻡ‬ ‫ﺳﻼﻃﻴﻦ ﻭﺟﻮﺩ ﻭ ﺟﻮﺍﻫﺮ ﻣﻘﺼﻮﺩ ﻭﺍﺭﺩ ﺷﺪ‪ .‬ﻭ ﺑﻪ ﺍﻳﻦ ّ‬

‫ﻣﺤﺪﻭﺩﻩ ﻓﺎﻧﻴﻪ ﻗﺎﻧﻊ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﻣﻠﮏ ﻻ ﻳﻔﻨﻰ ﺑﺎﺯ ﻣﺎﻧﺪﻧﺪ ﭼﻨﺎﻧﭽﻪ‬ ‫ﭼﺸﻢ ﺭﺍ ﺍﺯ ﻣﺸﺎﻫﺪﻩ ﺍﻧﻮﺍﺭ ﺟﻤﺎﻝ ﻣﺤﺒﻮﺏ ﺑﻰ ﻧﺼﻴﺐ ﻧﻤﻮﺩﻧﺪ ﻭ‬

‫ﮔﻮﺵ ﺭﺍ ﺍﺯ ﺑﺪﺍﺋﻊ ﻧﻐﻤﺎﺕ ﻭﺭﻗﺎء ﻣﻘﺼﻮﺩ ﻣﺤﺮﻭﻡ ﺳﺎﺧﺘﻨﺪ‪ .‬ﺍﻳﻦ‬

‫ﺳﻤﺎﻭﻳﻪ ﺫﮐﺮ ﺍﺣﻮﺍﻝ ﻋﻠﻤﺎﻯ ﻫﺮ ﻋﺼﺮ‬ ‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ‬ ‫ّ‬

‫ِ‬ ‫ﺑﺂﻳﺎﺕ‬ ‫ﺗﮑﻔﺮﻭﻥ‬ ‫ﻟﻢ َ ُ ُ َ‬ ‫ﺷﺪﻩ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻳﺎ َ َ‬ ‫ﺍﻫﻞ ِ ِ‬ ‫ﺍﻟﮑﺘﺎﺏ ِ َ‬

‫ﺍﻟﮑﺘﺎﺏ‬ ‫ﺗﺸﻬﺪﻭﻥ‪ ١".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻳﺎ َ َ‬ ‫ﺍﻧﺘﻢ َ َ ُ َ‬ ‫ﺍﻫﻞ ِ ِ‬ ‫ﺍ‪َ ‬ﻭ َ ُ‬

‫ِ‬ ‫ﺗﻌﻠﻤﻮﻥ"‪٢‬‬ ‫ﻭﺍﻧﺘﻢ‬ ‫ﺍﻟﺤﻖ ِ‬ ‫ُ َ‬ ‫ﻭﺗﮑﺘ ُ َ‬ ‫ﻟﻢ َ ِ ُ َ‬ ‫ﻤﻮﻥ َ ‪‬‬ ‫ﺗﻠﺒﺴﻮﻥ َ ‪‬‬ ‫ﺍﻟﺤﻖ َ َ ُ‬ ‫ﺑﺎﻟﺒﺎﻃﻞ َ ُ‬ ‫ِ َ‬

‫ﺗﺼﺪﻭﻥ َﻋﻦ‬ ‫ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ " :‬ﻗﻞ َﻳﺎ َ َ‬ ‫ﻟﻢ َ ُ ‪َ ‬‬ ‫ﺍﻫﻞ ِ َ ِ‬ ‫ﺍﻟﮑﺘﺎﺏ ِ َ‬

‫ﺻﺪ ﻧﻤﻮﺩﻩﺍﻧﺪ‬ ‫ﺳﺒﻴﻞ ﺍ‪ ٣ ".ِ‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺍﻫﻞ ﮐﺘﺎﺑﻰ ﮐﻪ ّ‬ ‫َِ ِ‬

‫ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻋﻠﻤﺎﻯ ﺁﻥ ﻋﻬﺪ ﺑﻮﺩﻩﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ‬ ‫ﺍﺳﻢ ﻭ ﺭﺳﻢ ﺟﻤﻴﻊ ﺩﺭ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﮐﺜﺮ ﺁﻳﺎﺕ ﻭ‬

‫ﺍﻧﺘﻢ ِ َ ِ‬ ‫ﺗﻨﻈﺮﻭﻥ‪ .‬ﭘﺲ ﻗﺪﺭﻯ‬ ‫ﺑﻄﺮﻑ ﺍ‪َ ُ ُ َ ‬‬ ‫ﺍﺧﺒﺎﺭ ﻣﺴﺘﻔﺎﺩ ﻣﻰ ﺷﻮﺩ َﻟﻮ َ ُ‬ ‫ﺭﺑﺎﻧﻰ ﻭ ﺍﻧﻔﺲ ﮐﻠﻤﺎﺕ‬ ‫ﺍﻟﻬﻴﻪ ﺩﺭ ﺁﻓﺎﻕ ﻋﻠﻢ ّ‬ ‫ﺑﻪ ﺩﻳﺪﻩ ﺑﺼﻴﺮﺕ ّ‬

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‫ﺭﻭﺣﺎﻧﻴﻪ‬ ‫ﺗﻌﻘﻞ ﻓﺮﻣﺎﺋﻴﺪ ﺗﺎ ﺟﻤﻴﻊ ﺍﺳﺮﺍﺭ ﺣﮑﻤﺖ‬ ‫ﺗﺎﻣﻪ‬ ‫ﺻﻤﺪﺍﻧﻴﻪ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺑﻰ ﺳﺒﺤﺎﺕ ﺟﻼﻝ ﺍﺯ ﺧﻠﻒ ﺳﺮﺍﺩﻕ ﻓﻀﻞ ﻭ ﺍﻓﻀﺎﻝ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ‬ ‫‪-‬‬

‫‪ -١‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٢‬‬

‫‪٣‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٩٩‬‬

‫‪ - ٢‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٧١‬‬

‫ﺹ ‪١١‬‬

‫ﮐﻠﻴﻪ ﺍﻋﺘﺮﺍﺽ ﻣﺮﺩﻡ ﻭ ﺍﺣﺘﺠﺎﺟﺎﺕ ﺍﻳﺸﺎﻥ ﺍﺯ ﻋﺪﻡ‬ ‫ﺷﻮﺩ‪ .‬ﻭ ّ ّ‬

‫ﺣﻖ‬ ‫ﺍﺩﺭﺍﮎ ﻭ ﻋﺮﻓﺎﻥ ﺣﺎﺻﻞ ﺷﺪﻩ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﺑﻴﺎﻧﺎﺗﻰ ﮐﻪ ﻃﻠﻌﺎﺕ ﺟﻤﺎﻝ ّ‬

‫ﺩﺭ ﻋﻼﻣﺎﺕ ﻇﻬﻮﺭ ﺑﻌﺪ ﻓﺮﻣﻮﺩﻧﺪ ﺁﻥ ﺑﻴﺎﻧﺎﺕ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ ﻭ‬ ‫ﻋﻠﻢ ﻓﺴﺎﺩ ﺑﺮﺍﻓﺮﺍﺧﺘﻨﺪ ﻭ‬ ‫ﻳﻪ ﺣﻘﻴﻘﺖ ﺁﻥ ﻭﺍﺻﻞ ﻧﺸﺪﻧﺪ ﻟﻬﺬﺍ َ َ‬

‫ﺭﺍﻳﺎﺕ ﻓﺘﻨﻪ ﺑﺮﭘﺎ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺗﺄﻭﻳﻞ ﮐﻠﻤﺎﺕ‬

‫ﺍﺯﻟﻴﻪ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﻧﻐﻤﺎﺕ ﻭﺭﻗﺎء‬ ‫ﺍﺯﻟﻴﻪ ﺭﺍ ﺟﺰ ﻫﻴﺎﮐﻞ ّ‬ ‫ﺣﻤﺎﻣﺎﺕ ّ‬ ‫ﻣﻌﻨﻮﻳﻪ ﺭﺍ ﺟﺰ ﺳﺎﻣﻌﻪ ﺍﻫﻞ ﺑﻘﺎ ﻧﺸﻨﻮﺩ‪ .‬ﻫﺮﮔﺰ ﻗﺒﻄﻰ ﻇﻠﻢ ﺍﺯ‬ ‫ّ‬

‫ﺷﺮﺍﺏ ﺳﺒﻄﻰ ﻋﺪﻝ ﻧﺼﻴﺐ ﻧﺪﺍﺭﺩ ﻭ ﻓﺮﻋﻮﻥ ﮐﻔﺮ ﺍﺯ ﺑﻴﻀﺎﻯ ﻣﻮﺳﻰ‬

‫ﺗﺄﻭﻳﻠﻪ ٕ ّﺍﻻ ﺍ‪ ُ‬ﻭ‬ ‫ﻳﻌﻠﻢ‬ ‫ّ‬ ‫َُ‬ ‫ﻭﻣﺎ َ َ ُ‬ ‫ﺍﻃﻼﻉ ﻧﻴﺎﺑﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ َ " :‬‬

‫ﺍﻟﻌﻠﻢ‪ ١".‬ﻣﻊ ﺫﻟﮏ ﺗﺄﻭﻳﻞ ﮐﺘﺎﺏ ﺭﺍ ﺍﺯ ﺍﻫﻞ ﺣﺠﺎﺏ‬ ‫ّ ِ ُ َ‬ ‫ﺍﻟﺮﺍﺳﺨﻮﻥ ِﻓﻰ ِ ِ‬

‫ﻣﺜﻼ ﭼﻮﻥ‬ ‫ﻣﺴﺘﻔﺴﺮ ﺷﺪﻧﺪ ﻭ ﻋﻠﻢ ﺭﺍ ﺍﺯ ﻣﻨﺒﻊ ﺍﻭ ﺍﺧﺬ ﻧﻨﻤﻮﺩﻧﺪ‪.‬‬ ‫ً‬ ‫ﺍﻳﺎﻡ ﻣﻮﺳﻰ ﮔﺬﺷﺖ ﻭ ﺍﻧﻮﺍﺭ ﻋﻴﺴﻰ ﺍﺯ ﻓﺠﺮ ﺭﻭﺡ ﻋﺎﻟﻢ ﺭﺍ‬ ‫ّ‬

‫ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩ ﺟﻤﻴﻊ ﻳﻬﻮﺩ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺁﻥ ﻧﻔﺲ ﮐﻪ ﺩﺭ‬ ‫ﻣﮑﻤﻞ ﺷﺮﺍﻳﻊ ﺗﻮﺭﺍﺕ ﺑﺎﺷﺪ ﻭ‬ ‫ﻣﺮﻭﺝ ﻭ‬ ‫ّ‬ ‫ﺗﻮﺭﺍﺕ ﻣﻮﻋﻮﺩ ﺍﺳﺖ ﺑﺎﻳﺪ ّ‬

‫ﺍﻳﻦ ﺟﻮﺍﻥ ﻧﺎﺻﺮﻯ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﻣﺴﻴﺢ ﺍ‪ ‬ﻣﻰ ﻧﺎﻣﺪ ﺣﮑﻢ ﻃﻼﻕ ﻭ‬ ‫ﺳﺒﺖ ﺭﺍ ﮐﻪ ﺍﺯ ﺣﮑﻢ ﻫﺎﻯ ﺍﻋﻈﻢ ﻣﻮﺳﻰ ﺍﺳﺖ ﻧﺴﺦ ﻧﻤﻮﺩﻩ‪ .‬ﻭ‬

‫ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﻋﻼﺋﻢ ﻇﻬﻮﺭ ﻫﻨﻮﺯ ﻇﺎﻫﺮ ﻧﺸﺪﻩ ﭼﻨﺎﻧﭽﻪ ﻳﻬﻮﺩ ﻫﻨﻮﺯ‬

‫ﻣﻨﺘﻈﺮ ﺁﻥ ﻇﻬﻮﺭﻧﺪ ﮐﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﭼﻘﺪﺭ ﺍﺯ ﻣﻈﺎﻫﺮ‬

‫ﺍﺯﻟﻴﻪ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﺩﺭ ﺍﺑﺪﺍﻉ‬ ‫ﻗﺪﺱ‬ ‫ﺍﺣﺪﻳﻪ ﻭ ﻣﻄﺎﻟﻊ ﻧﻮﺭ ّ‬ ‫ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٧‬‬

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‫ﺹ ‪١٢‬‬

‫ﺷﻴﻄﺎﻧﻴﻪ ﻭ ﻇﻨﻮﻧﺎﺕ‬ ‫ﻧﻔﺴﻴﻪ‬ ‫ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﻫﻨﻮﺯ ﻳﻬﻮﺩ ﺑﻪ ﺣﺠﺒﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻧﻔﺴﺎﻧﻴﻪ ﻣﺤﺘﺠﺐ ﺑﻮﺩﻩ ﻭ ﻫﺴﺘﻨﺪ ﻭ ﻣﻨﺘﻈﺮﻧﺪ ﮐﻪ ﻫﻴﮑﻞ‬ ‫ﺍﻓﮑﻴﻪ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺠﻌﻮﻝ ﺑﺎ ﻋﻼﻣﺎﺕ ﻣﺬﮐﻮﺭﻩ ﮐﻪ ﺧﻮﺩ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻰ ﻇﺎﻫﺮ‬

‫ﻭﺍﺧﺬﻋﻨﻬﻢ ُﺭﻭﺡ ﺍﻻﻳﻤﺎﻥ‬ ‫ﺍﺧﺬﻫﻢ ﺍ‪ِ َ ِ ‬‬ ‫ﺧﻮﺍﻫﺪ ﺷﺪ‪َ ِ َ .‬‬ ‫ﮐﺬﻟﮏ َ َ َ ُ‬ ‫ﺑﺬﻧﺒﻬﻢ َ َ َ َ َ ُ‬

‫ِ‬ ‫ﺍﻟﺠﺤﻴﻢ‪ .‬ﻭ ﺍﻳﻦ ﻧﺒﻮﺩ ﻣﮕﺮ ﺍﺯ ﻋﺪﻡ‬ ‫ﮐﺎﻧﺖ ﻓﻰ‬ ‫ﻭﻋﺬﺑﻬﻢ ِ َ ٍ‬ ‫َ َ ‪َُ‬‬ ‫ﻫﺎﻭﻳﺔ َ‬ ‫ﺑﻨﺎﺭ َ‬ ‫ﻋﺮﻓﺎﻥ ﻳﻬﻮﺩ ﻋﺒﺎﺭﺍﺕ ﻣﺴﻄﻮﺭﻩ ﺩﺭ ﺗﻮﺭﺍﺕ ﺭﺍ ﮐﻪ ﺩﺭ ﻋﻼﺋﻢ‬

‫ﻇﻬﻮﺭ ﺑﻌﺪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ .‬ﭼﻮﻥ ﺑﻪ ﺣﻘﻴﻘﺖ ﺁﻥ ﭘﻰ ﻧﺒﺮﺩﻧﺪ ﻭ ﺑﻪ‬ ‫ﻇﺎﻫﺮ ﻫﻢ ﭼﻨﻴﻦ ﺍﻣﻮﺭ ﻭﺍﻗﻊ ﻧﺸﺪ ﻟﻬﺬﺍ ﺍﺯ ﺟﻤﺎﻝ ﻋﻴﺴﻮﻯ ﻣﺤﺮﻭﻡ‬

‫ﺍﻟﻤﻨﺘﻈﺮﻳﻦ‪ .‬ﻭ ﻟﻢ‬ ‫ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻟﻘﺎءﺍ‪ ‬ﻓﺎﺋﺰ ﻧﮕﺸﺘﻨﺪ َ َ ُ‬ ‫ﻭﮐﺎﻧﻮﺍ ِ َ‬ ‫َ‬ ‫ﻣﻦ ُ َ‬

‫ﺗﻤﺴﮏ‬ ‫ﺟﻌﻠﻴﺎﺕ ﺍﻓﮑﺎﺭ ﻧﺎﻻﺋﻘﻪ‬ ‫ﻳﺰﻝ ﻭ ﻻ ﻳﺰﺍﻝ ﺟﻤﻴﻊ ﺍﻣﻢ ﺑﻪ ﻫﻤﻴﻦ‬ ‫ّ‬ ‫ّ‬ ‫ﺟﺴﺘﻪ ﻭ ﺍﺯ ﻋﻴﻮﻥ ﻫﺎﻯ ﻟﻄﻴﻔﻪ ﺭﻗﻴﻘﻪ ﺟﺎﺭﻳﻪ ﺧﻮﺩ ﺭﺍ ﺑﻰ ﺑﻬﺮﻩ ﻭ‬

‫ﺑﻰ ﻧﺼﻴﺐ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﺩﺭ ﮐﺸﻒ ﺍﻳﻦ ﺍﺳﺮﺍﺭ ﺑﻌﻀﻰ ﺍﺯ ﻋﺒﺎﺭﺍﺕ‬ ‫ﺍﻧﺒﻴﺎء‪ ،‬ﺑﻪ ﺑﺪﺍﺋﻊ ﻧﻐﻤﺎﺕ ﺣﺠﺎﺯﻯ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺴﻄﻮﺭﻩ ﻗﺒﻞ ﮐﻪ‬

‫ﺑﺮﺍﻯ ﻳﮑﻰ ﺍﺯ ﺍﺣﺒﺎﺏ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻣﺬﮐﻮﺭ ﮔﺸﺖ ﻭ ﺣﺎﻝ ﻫﻢ‬

‫ﺗﻐﻨﻴﺎﺕ ﺧﻮﺵ ﻋﺮﺍﻗﻰ ﻧﻈﺮ ﺑﻪ ﺧﻮﺍﻫﺶ ﺁﻥ ﺟﻨﺎﺏ ﺩﺭ ﺍﻳﻦ‬ ‫ﺑﻪ ّ‬

‫ﻣﺠﺪﺩﴽ ﺫﮐﺮ ﻣﻰ ﻧﻤﺎﺋﻴﻢ ﮐﻪ ﺷﺎﻳﺪ ﺗﺸﻨﮕﺎﻥ ﺻﺤﺮﺍﻫﺎﻯ ﺑﻌﺪ ﺭﺍ‬ ‫ﺍﻭﺭﺍﻕ‬ ‫ّ‬

‫ﺑﻪ ﺑﺤﺮ ﻗﺮﺏ ﺩﻻﻟﺖ ﻧﻤﺎﻳﺪ ﻭ ﮔﻤﮕﺸﺘﮕﺎﻥ ﺑﻴﺎﺑﺎﻥ ﻫﺎﻯ ﻫﺠﺮ ﻭ‬

‫ﻓﺮﺍﻕ ﺭﺍ ﺑﻪ ﺧﻴﺎﻡ ﻗﺮﺏ ﻭ ﻭﺻﺎﻝ ﺭﺳﺎﻧﺪ‪ ،‬ﺗﺎ ﻏﻤﺎﻡ ﺿﻼﻟﺖ ﻣﺮﺗﻔﻊ‬ ‫ﺷﻮﺩ ﻭ ﺁﻓﺘﺎﺏ ﺟﻬﺎﻧﺘﺎﺏ ﻫﺪﺍﻳﺖ ﺍﺯ ﺍﻓﻖ ﺟﺎﻥ ﻃﺎﻟﻊ ﮔﺮﺩﺩ‪َ .‬ﻭ‬

‫ﺍﻟﻘﻠﻢ ﻣﺎ َﻳﺤﻴﻰ ﺑﻪ‬ ‫ﻟﻌﻞ َﻳﺠﺮﻯ ِﻣﻦ َﻫﺬﺍ َ َ‬ ‫ﺍﺳﺘﻌﻴﻦ َ َ ‪‬‬ ‫َﻋﻠﻰ ﺍ‪ُ ِ  َ ِ‬‬ ‫ﺍﺗﮑﻞ ﻭ ﺑﻪ َ َ ُ‬

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‫ﺹ ‪۱۳‬‬

‫ﺍﻟﮑﻞ َﻋﻦ َ ِ‬ ‫ﻳﺴﻤﻌﻦ‬ ‫ﻣﺮﺍﻗﺪ َ َ ِ ِ‬ ‫ﻟﻴﻘﻮﻣﻦ ُ ‪‬‬ ‫ﺍﻓ‪‬ﺪﺓ ّ ِ‬ ‫َ ‪ُ َ‬‬ ‫ﺍﻟﻨﺎﺱ ِ َ ُ َ ‪‬‬ ‫ﻏﻔﻠﺘﻬﻢ َﻭ َ َ َ ‪‬‬

‫ﺍﻻﺣﺪﻳﺔ ِﻣﻦ َ ِ‬ ‫ﮐﺎﻥ ﻓﻰ ‪ِ َ ‬‬ ‫ﺍﻃﻮﺍﺭ َ َ ِ‬ ‫ﺍﻳﺪﻯ‬ ‫ﺷﺠﺮ‬ ‫ﻭﺭﻗﺎﺕ‬ ‫ﺍﻟﻔﺮﺩﻭﺱ ِﻣﻦ َ َ ٍ‬ ‫َ‬ ‫ِ‬ ‫ﺍﻟﺮﻭﺿﺔ َ َ ‪‬‬ ‫َ‬

‫ُ َِ‬ ‫ﺍﻟﻘﺪﺭﺓ ﺑ‪‬ﺎ ِ‬ ‫ﻣﻐﺮﻭﺳﴼ‪ .‬ﺑﺮ ﺍﻭﻟﻰ ﺍﻟﻌﻠﻢ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺑﻮﺩﻩ ﮐﻪ ‪١٩‬‬ ‫ﺫﻥ ﺍ‪ُ ْ َ ِ‬‬

‫ﻣﺤﺒﺖ ﻋﻴﺴﻮﻯ ﺣﺠﺒﺎﺕ ﺣﺪﻭﺩ ﻳﻬﻮﺩ ﺭﺍ ﺳﻮﺧﺖ ﻭ‬ ‫ﭼﻮﻥ ﻧﺎﺭ‬ ‫ّ‬

‫ﺣﮑﻢ ﺁﻥ ﺣﻀﺮﺕ ﻓﻰ ﺍﻟﺠﻤﻠﻪ ﺟﺮﻳﺎﻥ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻳﺎﻓﺖ‪،‬‬

‫ﺭﻭﺯﻯ ﺁﻥ ﺟﻤﺎﻝ ﻏﻴﺒﻰ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﺭﻭﺣﺎﻧﻰ ﺫﮐﺮ ﻓﺮﺍﻕ‬ ‫ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﻧﺎﺭ ﺍﺷﺘﻴﺎﻕ ﺍﻓﺮﻭﺧﺘﻨﺪ ﻭ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ " ﻣﻦ ﻣﻰ ﺭﻭﻡ ﻭ‬ ‫ﺑﻌﺪ ﻣﻰ ﺁﻳﻢ"‪ ،‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻧﺪ‪" :‬ﻣﻦ ﻣﻰ ﺭﻭﻡ ﻭ ﻣﻰ ﺁﻳﺪ‬

‫ﺩﻳﮕﺮﻯ ﺗﺎ ﺑﮕﻮﻳﺪ ﺁﻧﭽﻪ ﻣﻦ ﻧﮕﻔﺘﻪ ﺍﻡ ﻭ ﺗﻤﺎﻡ ﻧﻤﺎﻳﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ‬

‫ﺍﻧﺘﻢ ِﻓﻰ‬ ‫ﮔﻔﺘﻪ ﺍﻡ‪ ١".‬ﻭ ﺍﻳﻦ ﺩﻭ ﻋﺒﺎﺭﺕ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻳﮑﻰ ﺍﺳﺖ َﻟﻮ َ ُ‬

‫ﺗﺸﻬﺪﻭﻥ‪ .‬ﻭ ﺍﮔﺮ ﺑﻪ ﺩﻳﺪﻩ ﺑﺼﻴﺮﺕ‬ ‫ﺑﻌﻴﻦ ﺍ‪ُ َ َ ‬‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ِ َ ِ‬ ‫َﻣﻈﺎﻫﺮ ‪‬‬

‫ﻣﻌﻨﻮﻯ ﻣﺸﺎﻫﺪﻩ ﺷﻮﺩ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺩﺭ ﻋﻬﺪ ﺧﺎﺗﻢ‪ ،‬ﻫﻢ ﮐﺘﺎﺏ ﻋﻴﺴﻰ‬

‫ﻭ ﺍﻣﺮ ﺍﻭ ﺛﺎﺑﺖ ﺷﺪ‪ .‬ﺩﺭ ﻣﻘﺎﻡ ﺍﺳﻢ ﮐﻪ ﺧﻮﺩ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪:‬‬ ‫"ﻣﻨﻢ ﻋﻴﺴﻰ‪ ".‬ﻭ ﺁﺛﺎﺭ ﻭ ﺍﺧﺒﺎﺭ ﻭ ﮐﺘﺎﺏ ﻋﻴﺴﻰ ﺭﺍ ﻫﻢ ﺗﺼﺪﻳﻖ‬

‫ﻓﺮﻣﻮﺩ ﮐﻪ ِﻣﻦ ﻋﻨﺪﺍ‪ ‬ﺑﻮﺩﻩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻪ ﺩﺭ ﺧﻮﺩﺷﺎﻥ ﻓﺮﻗﻰ‬ ‫ﻏﻴﺮﻳﺘﻰ ﻣﻠﺤﻮﻅ ﺯﻳﺮﺍ ﮐﻪ ﻫﺮ ﺩﻭ ﻗﺎﺋﻢ‬ ‫ﻣﺸﻬﻮﺩ ﻭ ﻧﻪ ﺩﺭ ﮐﺘﺎﺑﺸﺎﻥ‬ ‫ّ‬

‫ﺑﻪ ﺍﻣﺮﺍ‪ ‬ﺑﻮﺩﻧﺪ ﻭ ﻫﻢ ﻧﺎﻃﻖ ﺑﻪ ﺫﮐﺮ ﺍ‪ ‬ﻭ ﮐﺘﺎﺏ ﻫﺮ ﺩﻭ ﻫﻢ‬

‫ُﻣﺸﻌﺮ ﺑﺮ ﺍﻭﺍﻣﺮ ﺍ‪ ‬ﺑﻮﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺧﻮﺩ ﻋﻴﺴﻰ‬

‫ﻓﺮﻣﻮﺩ‪" :‬ﻣﻦ ﻣﻰ ﺭﻭﻡ ﻭ ﻣﺮﺍﺟﻌﺖ ﻣﻰ ﮐﻨﻢ‪ ".‬ﺑﻪ ﻣﺜﻞ ﺷﻤﺲ ﮐﻪ‬ ‫‪ -١‬ﺍﻧﺠﻴﻞ ﻳﻮﺣﻨّﺎ‪ ،‬ﻓﺼﻞ ‪ ،١٤‬ﺁﻳﻪ ‪٢٨‬ﻭ ﻓﺼﻞ ‪ ،١٦‬ﺁﻳﻪ ‪٧‬‬

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‫ﺍﮔﺮ ﺷﻤﺲ ﺍﻟﻴﻮﻡ ﺑﮕﻮﻳﺪ ﻣﻦ ﺷﻤﺲ ﻳﻮﻡ ﻗﺒﻠﻢ ﺻﺎﺩﻕ ﺍﺳﺖ ﻭ‬

‫ﺍﮔﺮ ﺑﮕﻮﻳﺪ ﺩﺭ ﺣﺪﻭﺩ ﻳﻮﻣﻰ ﮐﻪ ﻏﻴﺮ ﺁﻧﻢ ﺻﺎﺩﻕ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬

‫ﮐﻞ ﻳﮏ ﺷﻰءﺍﻧﺪ‬ ‫ﺍﻳﺎﻡ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ّ‬ ‫ﺩﺭ ّ‬

‫ﺻﺤﻴﺢ ﻭ ﺻﺎﺩﻕ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﺑﻪ ﺣﺪﻭﺩ ﺍﺳﻤﻰ ﻭ‬

‫ﺭﺳﻤﻰ ﻏﻴﺮ ﻫﻢ ﺍﻧﺪ ﺁﻥ ﻫﻢ ﺻﺎﺩﻕ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﺑﻴﻨﻰ ﺑﺎ‬ ‫ﺍﻳﻨﮑﻪ ﻳﮏ ﺷﻰءﺍﻧﺪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺩﺭ ﻫﺮ ﮐﺪﺍﻡ ﺍﺳﻤﻰ ﺩﻳﮕﺮ ﻭ‬

‫ﺧﻮﺍﺻﻰ ﺩﻳﮕﺮ ﻭ ﺭﺳﻤﻰ ﺩﻳﮕﺮ ﻣﻠﺤﻮﻅ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺁﻥ‬ ‫ّ‬

‫ﻧﻤﻰ ﺷﻮﺩ‪ .‬ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺑﻴﺎﻥ ﻭ ﻗﺎﻋﺪﻩ‪ ،‬ﻣﻘﺎﻣﺎﺕ ﺗﻔﺼﻴﻞ ﻭ ﻓﺮﻕ ﻭ‬ ‫ﺍﺗﺤﺎﺩ ﻣﻈﺎﻫﺮ ﻗﺪﺳﻰ ﺭﺍ ﺍﺩﺭﺍﮎ ﻓﺮﻣﺎﺋﻴﺪ ﺗﺎ ﺗﻠﻮﻳﺤﺎﺕ ﮐﻠﻤﺎﺕ ﺁﻥ‬ ‫ّ‬

‫ُﻣﺒﺪﻉ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺭﺍ ﺩﺭ ﻣﻘﺎﻣﺎﺕ ﺟﻤﻊ ﻭ ﻓﺮﻕ ﻋﺎﺭﻑ ﺷﻮﻯ ﻭ‬

‫ﻭﺍﻗﻒ ﮔﺮﺩﻯ ﻭ ﺟﻮﺍﺏ ﻣﺴﺄﻟﻪ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻮﺳﻮﻡ ﻧﻤﻮﺩﻥ ﺁﻥ‬

‫ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﺳﻤﻰ ﻭ ﺭﺳﻤﻰ ﺑﺘﻤﺎﻣﻪ‬

‫ﺑﻴﺎﺑﻰ‪ .‬ﻭ ﺑﻌﺪ ﺍﺻﺤﺎﺏ ﻭ ﺗﻼﻣﻴﺬ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺘﺪﻋﺎ ﻧﻤﻮﺩﻧﺪ ﮐﻪ‬

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‫ﻋﻼﻣﺖ ﺭﺟﻌﺖ ﻭ ﻇﻬﻮﺭ ﭼﻴﺴﺖ ﻭ ﭼﻪ ﻭﻗﺖ ﺍﻳﻦ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ‬

‫ﺷﺪ؟ ﻭ ﺩﺭ ﭼﻨﺪ ﻣﻘﺎﻡ ﺍﻳﻦ ﺳﺆﺍﻝ ﺭﺍ ﺍﺯ ﺁﻥ ﻃﻠﻌﺖ ﺑﻰ ﻣﺜﺎﻝ ﻧﻤﻮﺩﻧﺪ ﻭ‬

‫ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﻋﻼﻣﺘﻰ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ‬

‫ﺍﻧﺎﺟﻴﻞ ﺍﺭﺑﻌﻪ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﻳﮏ ﻓﻘﺮﻩ ﺁﻥ ﺭﺍ ﺫﮐﺮ‬ ‫ﻣﻰ ﻧﻤﺎﻳﻢ ﻭ ﻧﻌﻤﺖ ﻫﺎﻯ ﻣﮑﻨﻮﻧﻪ ﺳﺪﺭﻩ ﻣﺨﺰﻭﻧﻪ ﺭﺍ ﻟﻮﺟﻪ ﺍ‪ ‬ﺑﺮ‬ ‫ﻋﺒﺎﺩﺍ‪ ‬ﻣﺒﺬﻭﻝ ﻣﻰ ﺩﺍﺭﻡ ﺗﺎ ﻫﻴﺎﮐﻞ ﻓﺎﻧﻴﻪ ﺍﺯ ﺍﺛﻤﺎﺭ ﺑﺎﻗﻴﻪ ﻣﺤﺮﻭﻡ‬

‫ﻧﻤﺎﻧﻨﺪ ﮐﻪ ﺷﺎﻳﺪ ﺑﻪ ﺭﺷﺤﻰ ﺍﺯ ﺍﻧﻬﺎﺭ ﺑﻰ ﺯﻭﺍﻝ ﺣﻀﺮﺕ ﺫﻯ ﺍﻟﺠﻼﻝ‬

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‫ﺹ ‪١٥‬‬

‫ﺍﻟﺴﻼﻡ ﺑﻐﺪﺍﺩ ﺟﺎﺭﻯ ﺷﺪﻩ ﻓﺎﺋﺰ ﺷﻮﻧﺪ ﺑﻰ ﺁﻧﮑﻪ ﺍﺟﺮ ﻭ‬ ‫ﮐﻪ ﺩﺭ ﺩﺍﺭ ّ‬ ‫ﻧﻄﻌﻤﮑﻢ ِ َ ْ ِ‬ ‫ﻣﻨﮑﻢ‬ ‫ﻟﻮﺟﻪ ﺍ‪ ِ‬ﻻ ُ ِ ُ‬ ‫ﻧﺮﻳﺪ ِ ْ ُ ْ‬ ‫ﻣﺰﺩﻯ ﻃﻠﺐ ﻧﻤﺎﻳﻢ‪ٕ" .‬ﺍ ‪‬ﻧﻤﺎ ُ ِ ُ ُ ْ‬ ‫ﺷﮑﻮﺭﴽ‪ ١".‬ﻭ ﺍﻳﻦ ﻃﻌﺎﻣﻰ ﺍﺳﺖ ﮐﻪ ﺍﺭﻭﺍﺡ ﻭ ﺍﻓﺌﺪﻩ‬ ‫ﺟﺰﺍ‪ ‬ﻭ ﻻ ُ ُ‬ ‫َ َ‬

‫ﻣﻨﻴﺮﻩ ﺑﻪ ﺍﻭ ﺣﻴﺎﺕ ﺑﺎﻗﻴﻪ ﻳﺎﺑﻨﺪ ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻣﺎﺋﺪﻩ ﺍﻯ ﺍﺳﺖ ﮐﻪ‬

‫ﺍﻟﺴﻤﺎء‪ ٢ ".‬ﻭ ﺍﻳﻦ ﻣﺎﺋﺪﻩ‬ ‫ﺭﺑﻨﺎ َ ْ ْ‬ ‫ﻋﻠﻴﻨﺎ َ ‪ً ‬‬ ‫ﻣﻦ ‪‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ َ " :‬‬ ‫ﻣﺎ‪‬ﺪﺓ ِ َ‬ ‫ﺍﻧﺰﻝ َ َ َ‬ ‫ﮐﻞ ﺣﻴﻦ ﺍﺯ‬ ‫ﻫﺮﮔﺰ ﺍﺯ ﺍﻫﻠﺶ ﻣﻘﻄﻮﻉ ﻧﺸﻮﺩ ﻭ ﻧﻔﺎﺩ ﻧﺠﻮﻳﺪ ﻭ ﺩﺭ ّ‬ ‫ﺷﺠﺮﻩ ﻓﻀﻞ ﻣﻰ ﺭﻭﻳﺪ ﻭ ﺍﺯ ﺳﻤﺎﻭﺍﺕ ﺭﺣﻤﺖ ﻭ ﻋﺪﻝ ﻧﺎﺯﻝ‬

‫ﻃﻴﺒﺔ َ َ َ َ ٍ‬ ‫ﮐﺸﺠﺮﺓ‬ ‫ﮐﻠﻤﺔ َ ‪ً َ ‬‬ ‫ﻣﺜﻼ َ ِ َ ً‬ ‫ﻣﻰ ﺷﻮﺩ‪.‬ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ً َ َ " :‬‬ ‫َ ‪ٍَ‬‬ ‫ﺍﮐﻠﻬﺎ‬ ‫ﺍﻟﺴﻤﺎء ُﺗﺆﺗﻰ ُ ُ َ‬ ‫ﺍﺻﻠﻬﺎ َﺛ ِ ٌ‬ ‫ﻓﺮﻋﻬﺎ ِﻓﻰ ‪َ ‬‬ ‫ﺎﺑﺖ ﻭ َ ُ َ‬ ‫ﻃﻴﺒﺔ َ ُ َ‬

‫ﻋﻄﻴﻪ ﻟﻄﻴﻔﻪ ﺧﻮﺩ ﺭﺍ ﻣﻨﻊ ﻧﻤﺎﻳﺪ ﻭ ‪٢٣‬‬ ‫ﺣﻴﻦ‪ ٣".‬ﺣﻴﻒ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﻳﻦ‬ ‫ُ ‪‬‬ ‫ﮐﻞ ِ ٍ‬ ‫ّ‬ ‫ﺍﺯ ﺍﻳﻦ ﻧﻌﻤﺖ ﺑﺎﻗﻴﻪ ﻭ ﺣﻴﺎﺕ ﺩﺍﺋﻤﻪ ﺧﻮﺩ ﺭﺍ ﻣﺤﺮﻭﻡ ﺳﺎﺯﺩ‪ .‬ﭘﺲ‬

‫ﻗﺪﺭ ﺍﻳﻦ ﻣﺎﺋﺪﻩ ﻣﻌﻨﻮﻯ ﺭﺍ ﺩﺍﻧﺴﺘﻪ ﮐﻪ ﺑﻠﮑﻪ ﺍﺯ ﺍﻟﻄﺎﻑ ﺑﺪﻳﻌﻪ ﺁﻥ‬ ‫ﺷﻤﺲ ﺣﻘﻴﻘﻰ ﺍﺟﺴﺎﺩﻫﺎﻯ ﻣﺮﺩﻩ ﺣﻴﺎﺕ ﺗﺎﺯﻩ ﻳﺎﺑﻨﺪ ﻭ ﺍﺭﻭﺍﺡ‬

‫ﭘﮋﻣﺮﺩﻩ ﺑﻪ ﺭﻭﺡ ﺑﻰ ﺍﻧﺪﺍﺯﻩ ﻓﺎﺋﺰ ﺷﻮﻧﺪ‪ .‬ﺍﻯ ﺑﺮﺍﺩﺭ ﻣﻦ‪ ،‬ﺟﻬﺪﻯ‬

‫ﺍﻳﺎﻡ ﺑﺎﻗﻰ ﺍﺳﺖ ﺍﺯ ﺍﮐﻮﺍﺏ ﺑﺎﻗﻰ ﭼﺸﻴﻢ‪ .‬ﻫﻤﻴﺸﻪ ﻧﺴﻴﻢ‬ ‫ﺑﺎﻳﺪ ﺗﺎ ّ‬

‫ﺟﺎﻥ ﺍﺯ ﻣﺼﺮ ﺟﺎﻧﺎﻥ ﻧﻮﺯﺩ ﻭ ﻫﻤﻴﺸﻪ ﻧﻬﺮﻫﺎﻯ ﺗﺒﻴﺎﻥ ﺩﺭ ﺟﺮﻳﺎﻥ ﻧﻪ‬

‫ﻭ ﻣﺪﺍﻡ ﺍﺑﻮﺍﺏ ﺭﺿﻮﺍﻥ ﻣﻔﺘﻮﺡ ﻧﻤﺎﻧﺪ‪ .‬ﺁﻳﺪ ﻭﻗﺘﻰ ﮐﻪ ﻋﻨﺪﻟﻴﺒﺎﻥ‬

‫ﺟﻨﺎﻥ ﺍﺯ ﮔﻠﺴﺘﺎﻥ ﻗﺪﺳﻰ ﺑﻪ ﺁﺷﻴﺎﻥ ﻫﺎﻯ ﺍﻟﻬﻰ ﭘﺮﻭﺍﺯ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﺩﻳﮕﺮ‬

‫ﻧﻪ ﻧﻐﻤﻪ ﺑﻠﺒﻞ ﺷﻨﻮﻯ ﻭ ﻧﻪ ﺟﻤﺎﻝ ﮔﻞ ﺑﻴﻨﻰ‪ .‬ﭘﺲ ﺗﺎ ﺣﻤﺎﻣﻪ‬ ‫‪-‬‬

‫‪-‬‬

‫‪١‬ﺳﻮﺭﻫﺎﻧﺴﺎﻥ )ﺩﻫﺮ(‪ ،‬ﺁﻳﻪ ‪٩‬‬

‫‪٣‬ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺁﻳﻪ ‪٢٥-٢٤‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‪ ،‬ﺁﻳﻪ‪١١٤‬‬

‫ﺹ ‪١٦‬‬

‫ﺗﻐﻨﻰ ﺍﺳﺖ ﻭ ﺑﻬﺎﺭ ﺍﻟﻬﻰ ﺩﺭ ﺟﻠﻮﻩ ﻭ ﺗﺰﻳﻴﻦ‬ ‫ﺍﺯﻟﻰ ﺩﺭ ﺷﻮﺭ ﻭ ّ‬

‫ﻏﻨﻴﻤﺖ ﺷﻤﺮﺩﻩ ﮔﻮﺵ ﻗﻠﺐ ﺭﺍ ﺍﺯ ﺳﺮﻭﺵ ﺍﻭ ﺑﻰ ﺑﻬﺮﻩ ﻣﮑﻦ‪ .‬ﺍﻳﻦ‬

‫ﻓﻤﻦ َﺷﺎ‪‬‬ ‫ﺍﺳﺖ ﻧﺼﻴﺤﺖ ﺍﻳﻦ ﻋﺒﺪ ﺁﻥ ﺟﻨﺎﺏ ﻭ ّ‬ ‫ﺍﺣﺒﺎﻯ ﺧﺪﺍ ﺭﺍ‪َ َ .‬‬

‫ﻋﻨﻪ ﻭ‬ ‫ﻓﻠﻴﻘﺒﻞ ﻭ َﻣﻦ َﺷﺎ‪ِ ْ ُ َ ‬‬ ‫ﻓﻠﻴﻌﺮﺽ‪ ٕ .‬‬ ‫َُِْْ ْ‬ ‫ﺍﻥ ﺍ‪َ َ‬‬ ‫ﮐﺎﻥ َ ّ‬ ‫ﻏﻨﻴﴼ َ ُ‬

‫ﻳﺸﺎﻫﺪ َﻭ ُ َﻳﺮﻯ‪ .‬ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻧﻐﻤﺎﺕ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﮐﻪ ﺩﺭ ﺭﺿﻮﺍﻥ‬ ‫ﻋﻤﺎ ُ َ ُ‬ ‫َ ّ‬ ‫ﺍﻭﻝ‬ ‫ﺍﻧﺠﻴﻞ ﺑﻪ ﺍﻟﺤﺎﻥ ﺟﻠﻴﻞ ﺩﺭ ﻋﻼﺋﻢ ﻇﻬﻮﺭ ﺑﻌﺪ ﻓﺮﻣﻮﺩﻩ‪ .‬ﺩﺭ ﺳﻔﺮ ّ‬

‫ﻣﺘﻰ ﺍﺳﺖ ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻧﺪ ﺍﺯ ﻋﻼﻣﺎﺕ‬ ‫ﮐﻪ ﻣﻨﺴﻮﺏ ﺑﻪ ّ‬ ‫ﻟﻠﻮﻗﺖ ِﻣﻦ َ ِ‬ ‫ﻇﻬﻮﺭ ﺑﻌﺪ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩ‪" :‬ﻭ ِ َ ِ‬ ‫ﺍﻻﻳﺎﻡ‬ ‫ﺿﻴﻖ‬ ‫ﺑﻌﺪ‬ ‫ِ‬ ‫َ‬ ‫ﺗﻠﮏ َ ّ ِ‬ ‫ﻣﻦ‬ ‫ﺍﻟﮑﻮﺍﮐﺐ َﺗ َ َ ُ‬ ‫ُ َ‬ ‫ﻭﺍﻟﻘﻤﺮﻻ ُﻳﻌﻄﻰ َ ُ‬ ‫ﺍﻟﺸﻤﺲ َ َ ُ‬ ‫ﺗﻈﻠﻢ ‪ُ ‬‬ ‫ﺘﺴﺎﻗﻂ ِ َ‬ ‫ﺿﻮ‪‬ﻩ ﻭ َ ِ ُ‬

‫ِ‬ ‫ﺗﺮﺗﺞ‪ٍ  َ .‬‬ ‫ﺍﻻﻧﺴﺎﻥ‬ ‫ﺍﺑﻦ‬ ‫ﺗﻈﻬﺮ َ‬ ‫ﻗﻮﺍﺓ َ ِ‬ ‫ﻋﻼﻣﺎﺕ ِ‬ ‫‪‬‬ ‫ﺍﻻﺭﺽ َ ‪‬‬ ‫ﺍﻟﺴﻤﺎء َﻭ ُ ّ ُ‬ ‫ُ‬ ‫ﺣﻴﻨ‪‬ﺬ َ َ ُ‬

‫ﺍﻻﻧﺴﺎﻥ ﺁﺗﻴﴼ‬ ‫ﻳﻨﻮﺡ ُ ‪‬‬ ‫ﺍﻻﺭﺽ َﻭ َ َ‬ ‫ﺍﺑﻦ ٕ‬ ‫ﻗﺒﺎ‪‬ﻞ َ ِ‬ ‫ﮐﻞ َ ‪ِ ‬‬ ‫ﻓﻰ ّ‬ ‫ﻳﺮﻭﻥ َ‬ ‫ﺍﻟﺴﻤﺎء َﻭ َ ُ ُ‬

‫ﻗﻮﺍﺓ ﻭ َ ٍ‬ ‫ﻣﻊ ُ ّ ٍ‬ ‫ﻣﻊ‬ ‫َﻋﻠﻰ‬ ‫ﻣﺠﺪ َ ٍ‬ ‫ﮐﺒﻴﺮ ﻭ ُ ِ ُ‬ ‫ﻣﻼ‪‬ﮑﺘﻪ َ‬ ‫ﺍﻟﺴﻤﺎء َ َ‬ ‫ِ‬ ‫ﺳﺤﺎﺏ ‪‬‬ ‫ﻳﺮﺳﻞ َ ‪ُ َ َ ‬‬

‫َ ِ‬ ‫ﺍﻟﻌﻈﻴﻢ‪ ١".‬ﺍﻧﺘﻬﻰ‪ .‬ﺗﺮﺟﻤﻪ ﺁﻥ ﺑﻔﺎﺭﺳﻰ ﺍﻳﻦ‬ ‫ﺍﻟﺴﺎﻓ ِ‬ ‫ﺻﻮﺕ ّ ُ‬ ‫ﻮﺭ َ ِ‬

‫ﺍﺳﺖ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺗﻨﮕﻰ ﻭ ﺍﺑﺘﻼ ﮐﻪ ﻫﻤﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺣﺎﻃﻪ ﻣﻰ ﻧﻤﺎﻳﺪ‬

‫ﺷﻤﺲ ﺍﺯ ﺍﻓﺎﺿﻪ ﻣﻤﻨﻮﻉ ﻣﻰ ﺷﻮﺩ ﻳﻌﻨﻰ ﺗﺎﺭﻳﮏ ﻣﻰ ﮔﺮﺩﺩ ﻭ ﻗﻤﺮ ﺍﺯ‬

‫ﺍﻋﻄﺎﻯ ﻧﻮﺭ ﺑﺎﺯ ﻣﻰ ﻣﺎﻧﺪ ﻭ ﺳﺘﺎﺭﻩ ﻫﺎﻯ ﺳﻤﺎء ﺑﺮ ﺍﺭﺽ ﻧﺎﺯﻝ‬

‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺍﺭﮐﺎﻥ ﺍﺭﺽ ﻣﺘﺰﻟﺰﻝ ﻣﻰ ﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻭﻗﺖ ﻇﺎﻫﺮ‬ ‫ﻣﻰ ﮔﺮﺩﺩ ﻧﺸﺎﻧﻪ ﻫﺎﻯ ﭘﺴﺮ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﺳﻤﺎﻥ‪ ،‬ﻳﻌﻨﻰ ﺟﻤﺎﻝ‬ ‫ﻣﻮﻋﻮﺩ ﻭ ﺳﺎﺫﺝ ﻭﺟﻮﺩ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﺍﻳﻦ ﻋﻼﻣﺎﺕ ﺍﺯ‬ ‫ﻣﺘﻰ‪ ،‬ﻓﺼﻞ ‪ ،٢٤‬ﺁﻳﻪ ‪٣١-٢٩‬‬ ‫‪ -١‬ﺍﻧﺠﻴﻞ ّ‬

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‫ﺹ ‪١٧‬‬

‫ﻋﺮﺻﻪ ﻏﻴﺐ ﺑﻪ ﻋﺎﻟﻢ ﺷﻬﻮﺩ ﻣﻰ ﺁﻳﺪ‪ .‬ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﺩﺭ ﺁﻥ‬ ‫ﺣﻴﻦ ﺟﻤﻴﻊ ﻗﺒﻴﻠﻪ ﻫﺎ ﮐﻪ ﺩﺭ ﺍﺭﺽ ﺳﺎﮐﻦ ﺍﻧﺪ ﻧﻮﺣﻪ ﻭ ﻧﺪﺑﻪ‬

‫ﺍﺣﺪﻳﻪ ﺭﺍ ﮐﻪ ﻣﻰ ﺁﻳﺪ ﺍﺯ‬ ‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻰ ﺑﻴﻨﻨﺪ ﺧﻼﻳﻖ ﺁﻥ ﺟﻤﺎﻝ‬ ‫ّ‬

‫ﻗﻮﺕ ﻭ ﺑﺰﺭﮔﻰ ﻭ‬ ‫ﺁﺳﻤﺎﻥ ﺩﺭ ﺣﺎﻟﺘﻰ ﮐﻪ ﺳﻮﺍﺭ ﺑﺮ ﺍﺑﺮ ﺍﺳﺖ ﺑﺎ ّ‬

‫ﺑﺨﺸﺸﻰ ﺑﺰﺭﮒ ﻭ ﻣﻰ ﻓﺮﺳﺘﺪ ﻣﻼﺋﮑﻪ ﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺻﺪﺍﻯ‬ ‫ﺳﺎﻓﻮﺭ ﻋﻈﻴﻢ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻭ ﺩﺭ ﺍﺳﻔﺎﺭ ﺛﻼﺛﻪ ﺩﻳﮕﺮ ﮐﻪ ﻣﻨﺴﻮﺏ ﺑﻪ‬

‫ﻳﻮﺣﻨﺎ ﺍﺳﺖ ﻫﻤﻴﻦ ﻋﺒﺎﺭﺍﺕ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﭼﻮﻥ‬ ‫ﻟﻮﻗﺎ ﻭ ﻣﺮﻗﺲ ﻭ‬ ‫ّ‬ ‫ﻋﺮﺑﻴﻪ ﺑﻪ ﺗﻔﺼﻴﻞ ﻣﺬﮐﻮﺭ ﺷﺪ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻦ ﺍﻭﺭﺍﻕ‬ ‫ﺩﺭ ﺍﻟﻮﺍﺡ‬ ‫ّ‬

‫ﻣﺘﻌﺮﺽ ﺫﮐﺮ ﺁﻧﻬﺎ ﻧﺸﺪﻳﻢ ﻭ ﺍﮐﺘﻔﺎ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﻧﻤﻮﺩﻳﻢ‪ .‬ﻭ‬ ‫ّ‬

‫ﻋﻠﻤﺎﻯ ﺍﻧﺠﻴﻞ ﭼﻮﻥ ﻋﺎﺭﻑ ﺑﻪ ﻣﻌﺎﻧﻰ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻭ ﻣﻘﺼﻮﺩ ﻣﻮﺩﻋﻪ‬

‫ﻣﺘﻤﺴﮏ ﺷﺪﻧﺪ ﻟﻬﺬﺍ ﺍﺯ‬ ‫ﺩﺭ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﻧﺸﺪﻧﺪ ﻭ ﺑﻪ ﻇﺎﻫﺮ ﺁﻥ‬ ‫ّ‬ ‫ﺍﺣﻤﺪﻳﻪ ﻣﻤﻨﻮﻉ‬ ‫ﻣﺤﻤﺪﻳﻪ ﻭ ﺍﺯ ﺳﺤﺎﺏ ﻓﻀﻞ‬ ‫ﺷﺮﻳﻌﻪ ﻓﻴﺾ‬ ‫ّ‬ ‫ّ ّ‬

‫ﺗﻤﺴﮏ ﺑﻪ ﻋﻠﻤﺎﻯ ﺧﻮﺩ ﺟﺴﺘﻪ‪ ،‬ﺍﺯ‬ ‫ﺟﻬﺎﻝ ﺁﻥ ﻃﺎﺋﻔﻪ ﻫﻢ‬ ‫ّ‬ ‫ﮔﺸﺘﻨﺪ‪ .‬ﻭ ّ‬

‫ﺯﻳﺎﺭﺕ ﺟﻤﺎﻝ ﺳﻠﻄﺎﻥ ﺟﻼﻝ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪﻧﺪ ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ‬

‫ﺍﺣﻤﺪﻳﻪ ﭼﻨﻴﻦ ﻋﻼﻣﺎﺕ ﮐﻪ ﻣﺬﮐﻮﺭ ﺷﺪ ﺑﻪ ﻇﻬﻮﺭ ﻧﻴﺎﻣﺪ‪.‬‬ ‫ﺷﻤﺲ‬ ‫ّ‬

‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻗﺮﻥ ﻫﺎ ﮔﺬﺷﺖ ﻭ ﻋﻬﺪﻫﺎ ﺑﻪ ﺁﺧﺮ ﺭﺳﻴﺪ ﻭ ﺁﻥ‬

‫ﻣﻘﺮ ﺑﻘﺎﻯ ﺳﻠﻄﻨﺖ ﺧﻮﺩ ﺭﺍﺟﻊ ﺷﺪ ﻭ ﻧﻔﺨﻪ ﺩﻳﮕﺮ‬ ‫ﺟﻮﻫﺮ ﺭﻭﺡ ﺑﻪ ّ‬

‫ﻧﻔﺲ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﺻﻮﺭ ﺍﻟﻬﻰ ﺩﻣﻴﺪﻩ ﺷﺪ ﻭ ﻧﻔﺲ ﻫﺎﻯ ﻣﺮﺩﻩ ﺍﺯ‬ ‫ﺍﺯ َ ْ‬

‫ﻣﺤﻞ ﻋﻨﺎﻳﺖ ﻣﺤﺸﻮﺭ‬ ‫ﻗﺒﻮﺭ ﻏﻔﻠﺖ ﻭ ﺿﻼﻟﺖ ﺑﻪ ﺍﺭﺽ ﻫﺪﺍﻳﺖ ﻭ‬ ‫ّ‬ ‫ﺷﺪﻧﺪ ﻭ ﻫﻨﻮﺯ ﺁﻥ ﮔﺮﻭﻩ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﮐﻪ ﮐﻰ ﺍﻳﻦ ﻋﻼﻣﺎﺕ ﻇﺎﻫﺮ‬

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‫ﺹ ‪۱۸‬‬

‫ﺷﻮﺩ ﻭ ﺁﻥ ﻫﻴﮑﻞ ﻣﻌﻬﻮﺩ ﺑﻪ ﻭﺟﻮﺩ ﺁﻳﺪ ﺗﺎ ﻧﺼﺮﺕ ﻧﻤﺎﻳﻨﺪ ﻭ‬

‫ﻣﺎﻝ ﻫﺎ ﺩﺭ ﺭﺍﻫﺶ ﺍﻧﻔﺎﻕ ﮐﻨﻨﺪ ﻭ ﺟﺎﻥ ﻫﺎ ﺩﺭ ﺳﺒﻴﻠﺶ ﺍﻳﺜﺎﺭ‪ .‬ﭼﻨﺎﻧﭽﻪ‬ ‫ﻧﺎﻣﺘﻨﺎﻫﻲ‬ ‫ﻣﻌﺎﻧﻲ ﺭﺣﻤﺖ‬ ‫ﺍﻣﻢ ﺩﻳﮕﺮ ﻫﻢ ﺑﻪ ﻫﻤﻴﻦ ﻇﻨﻮﻧﺎﺕ ﺍﺯ ﮐﻮﺛﺮ‬ ‫ِ‬ ‫ِ‬

‫ﺣﻀﺮﺕ ﺑﺎﺭﻯ ﺩﻭﺭ ﻣﺎﻧﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﺩ ﻣﺸﻐﻮﻟﻨﺪ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ‬ ‫ﻋﺒﺎﺭﺕ ﮔﺬﺷﺘﻪ‪ ،‬ﺑﻴﺎﻥ ﺩﻳﮕﺮ ﺩﺭ ﺍﻧﺠﻴﻞ ﻫﺴﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬

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‫ِ‬ ‫ﻳﺰﻭﻝ"‪ ١‬ﮐﻪ ﻣﻌﻨﻰ‬ ‫ﻭﻟﮑﻦ َﮐﻼﻣﻰ ﻻ ُ ُ‬ ‫ﺗﺰﻭﻻﻥ َ ِ ْ‬ ‫ُ‬ ‫ﺍﻟﺴﻤﺎء َ‬ ‫ﻭﺍﻻﺭﺽ َ‬ ‫"َ ‪ُ ‬‬

‫ﺁﻥ ﺑﻪ ﻓﺎﺭﺳﻰ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﻪ ﺯﺍﺋﻞ ﻭ‬ ‫ﺍﻣﺎ ﮐﻼﻡ ﻣﻦ ﻫﺮﮔﺰ ﺯﺍﺋﻞ ﻧﻤﻰ ﺷﻮﺩ ﻭ ﻫﻤﻴﺸﻪ ﺑﺎﻗﻰ ﻭ‬ ‫ﻣﻌﺪﻭﻡ ﺷﻮﻧﺪ ّ‬

‫ﺛﺎﺑﺖ ﻣﻴﺎﻧﻪ ﻧﺎﺱ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺍﺳﺖ ﮐﻪ ﺍﻫﻞ ﺍﻧﺠﻴﻞ‬ ‫ﻣﻰ ﮔﻮﻳﻨﺪ ﮐﻪ ﺣﮑﻢ ﺍﻧﺠﻴﻞ ﻫﺮﮔﺰ ﻣﻨﺴﻮﺥ ﻧﻤﻰ ﺷﻮﺩ ﻭ ﻫﺮﻭﻗﺖ ﻭ‬

‫ﺯﻣﺎﻥ ﮐﻪ ﻃﻠﻌﺖ ﻣﻮﻋﻮﺩ ﺑﺎ ﻫﻤﻪ ﻋﻼﻣﺖ ﻫﺎ ﻇﺎﻫﺮ ﺷﻮﺩ ﺑﺎﻳﺪ‬

‫ﺷﺮﻳﻌﺖ ﻣﺮﺗﻔﻌﻪ ﺩﺭ ﺍﻧﺠﻴﻞ ﺭﺍ ﻣﺤﮑﻢ ﻭ ﺛﺎﺑﺖ ﻧﻤﺎﻳﺪ ﺗﺎ ﺩﺭ ﻫﻤﻪ‬

‫ﻋﺎﻟﻢ ﺩﻳﻨﻰ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ﻣﮕﺮ ﺍﻳﻦ ﺩﻳﻦ‪ .‬ﻭ ﺍﻳﻦ ﻓﻘﺮﻩ ﺍﺯ ﻣﻄﺎﻟﺐ‬ ‫ﻣﺴﻠﻤﻪ ﺍﺳﺖ ﻧﺰﺩ ﺍﻳﺸﺎﻥ‪ .‬ﻭ ﭼﻨﺎﻥ ﺍﻋﺘﻘﺎﺩ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ‬ ‫ﻣﺤﻘﻘﻪ ّ‬ ‫ّ‬ ‫ﺍﮔﺮ ﻧﻔﺴﻰ ﻫﻢ ﻣﺒﻌﻮﺙ ﺷﻮﺩ ﺑﻪ ﺟﻤﻴﻊ ﻋﻼﻣﺎﺕ ﻣﻮﻋﻮﺩﻩ ﻭ ﺑﺮ‬

‫ﺍﻟﺒﺘﻪ ﺍﺫﻋﺎﻥ ﻧﮑﻨﻨﺪ ﻭ‬ ‫ﺧﻼﻑ ﺣﮑﻢ ﻇﺎﻫﺮ ﺩﺭ ﺍﻧﺠﻴﻞ ﺣﮑﻢ ﻧﻤﺎﻳﺪ ّ‬

‫ﻗﺒﻮﻝ ﻧﻨﻤﺎﻳﻨﺪ ﺑﻠﮑﻪ ﺗﮑﻔﻴﺮ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺳﺘﻬﺰﺍء ﮐﻨﻨﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ‬

‫ﻣﺤﻤﺪﻳﻪ ﻣﺸﻬﻮﺩ ﺷﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﻣﻌﺎﻧﻰ ﺍﻳﻦ ﮐﻠﻤﺎﺕ‬ ‫ﻇﻬﻮﺭ ﺷﻤﺲ‬ ‫ّ ّ‬

‫ُﻣﻨﺰﻟﻪ ﺩﺭ ﮐﺘﺐ ﺭﺍ ﮐﻪ ﺟﻤﻴﻊ ﻧﺎﺱ ﺍﺯ ﻋﺪﻡ ﺑﻠﻮﻍ ﺑﻪ ﺁﻥ‪ ،‬ﺍﺯ ﻏﺎﻳﺖ‬

‫ﻣﺘﻰ‪ ،‬ﻓﺼﻞ ‪ ،٢٤‬ﺁﻳﻪ ‪ ٣٥‬ﻭ ﺍﻧﺠﻴﻞ ﻟﻮﻗﺎ‪ ،‬ﻓﺼﻞ ‪ ،٢١‬ﺁﻳﻪ‪٣٣‬‬ ‫‪ -١‬ﺍﻧﺠﻴﻞ ّ‬

‫ﺹ ‪۱۹‬‬

‫ﺍﺣﺪﻳﻪ ﺩﺭ‬ ‫ﻗﺼﻮﻯ ﻭ ﺳﺪﺭﻩ ﻣﻨﺘﻬﻰ ﻣﺤﺠﻮﺏ ﺷﺪﻩﺍﻧﺪ ﺍﺯ ﻇﻬﻮﺭﺍﺕ‬ ‫ّ‬

‫ﺍﻟﺒﺘﻪ ﺑﻪ ﺍﻧﻮﺍﺭ ﺷﻤﺲ‬ ‫ﻫﺮ ﻇﻬﻮﺭ ﺑﻪ ﺗﻤﺎﻡ ﺧﻀﻮﻉ ﺳﺆﺍﻝ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ّ‬

‫ﻫﺪﺍﻳﺖ ﻣﻬﺘﺪﻯ ﻣﻰ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﺍﺳﺮﺍﺭ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ ﻭﺍﻗﻒ‬

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‫ﻣﻰ ﮔﺸﺘﻨﺪ‪ .‬ﺣﺎﻝ ﺍﻳﻦ ﺑﻨﺪﻩ ﺭﺷﺤﻰ ﺍﺯ ﻣﻌﺎﻧﻰ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺭﺍ ﺫﮐﺮ‬

‫ﻣﻰ ﻧﻤﺎﻳﻢ ﺗﺎ ﺍﺻﺤﺎﺏ ﺑﺼﻴﺮﺕ ﻭ ﻓﻄﺮﺕ ﺍﺯ ﻣﻌﻨﻰ ﺁﻥ ﺑﻪ ﺟﻤﻴﻊ‬

‫ﺗﻠﻮﻳﺤﺎﺕ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ ﻭ ﺍﺷﺎﺭﺍﺕ ﺑﻴﺎﻧﺎﺕ ﻣﻈﺎﻫﺮ ﻗﺪﺳﻰ ﻭﺍﻗﻒ‬

‫ﺷﻮﻧﺪ ﺗﺎ ﺍﺯ ﻫﻴﻤﻨﻬﮑﻠﻤﺎﺕ ﺍﺯ ﺑﺤﺮ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﻣﻤﻨﻮﻉ‬

‫ﺗﺠﻠﻰ ﺫﺍﺕ ﺍﺳﺖ ﻣﺤﺠﻮﺏ‬ ‫ﺍﺣﺪﻳﻪ ﮐﻪ‬ ‫ﻧﺸﻮﻧﺪ ﻭ ﺍﺯ ﻣﺼﺒﺎﺡ‬ ‫ﻣﺤﻞ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻧﮕﺮﺩﻧﺪ‪ .‬ﻗﻮﻟﻪ‪ِ " :‬ﻣﻦ َ ِ‬ ‫ﺍﻻﻳﺎﻡ"‪ ،‬ﻳﻌﻨﻰ ﻭﻗﺘﻰ ﮐﻪ‬ ‫ﺑﻌﺪ‬ ‫ِ‬ ‫ﺿﻴﻖ ِ َ‬ ‫ﺗﻠﮏ ّ‬

‫ﻧﺎﺱ ﺩﺭ ﺳﺨﺘﻰ ﻭ ﺗﻨﮕﻰ ﻣﺒﺘﻼ ﺷﻮﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩﺭ ﻭﻗﺘﻰ ﺍﺳﺖ ﮐﻪ‬ ‫ﺁﺛﺎﺭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻭ ﺍﺛﻤﺎﺭ ﺳﺪﺭﻩ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ ﺍﺯ ﻣﻴﺎﻥ‬

‫ﺟﻬﺎﻝ ﺍﻓﺘﺪ ﻭ ﺍﺑﻮﺍﺏ ﺗﻮﺣﻴﺪ‬ ‫ﻣﺮﺩﻡ ﺯﺍﺋﻞ ﺷﻮﺩ ﻭ ﺯﻣﺎﻡ ﻧﺎﺱ ﺑﺪﺳﺖ ّ‬

‫ﻭ ﻣﻌﺮﻓﺖ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺻﻠﻰ ﺍﺯ ﺧﻠﻖ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻣﺴﺪﻭﺩ‬

‫ﻇﻦ ﺗﺒﺪﻳﻞ ﮔﺮﺩﺩ ﻭ ﻫﺪﺍﻳﺖ ﺑﻪ ﺷﻘﺎﻭﺕ ﺭﺍﺟﻊ‬ ‫ﺷﻮﺩ ﻭ ﻋﻠﻢ ﺑﻪ ّ‬

‫ﺷﻮﺩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺯﻣﺎﻡ ﻫﺮ ﮔﺮﻭﻫﻰ ﺑﻪ‬ ‫ﺩﺳﺖ ﺟﺎﻫﻠﻰ ﺍﻓﺘﺎﺩﻩ ﻭ ﺑﻪ ﻫﺮ ﻧﺤﻮ ﮐﻪ ﺍﺭﺍﺩﻩ ﮐﻨﻨﺪ ﺣﺮﮐﺖ‬

‫ﻣﻰ ﺩﻫﻨﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺍﺯ ﻣﻌﺒﻮﺩ ﺟﺰ ﺍﺳﻤﻰ ﻭ ﺍﺯ ﻣﻘﺼﻮﺩ ﺟﺰ‬ ‫ﺣﺮﻓﻰ ﻧﻤﺎﻧﺪﻩ‪ .‬ﻭ ﺑﻪ ﻗﺴﻤﻰ ﺑﺎﺩﻫﺎﻯ ﻫﻮﻯ ﻭ ﻧﻔﺲ ﻏﺎﻟﺐ ﺷﺪﻩ ﮐﻪ‬

‫ﺳﺮﺍﺝ ﻫﺎﻯ ﻋﻘﻞ ﻭ ﻓﺆﺍﺩ ﺭﺍ ﺩﺭ ﻗﻠﻮﺏ ﺧﺎﻣﻮﺵ ﻧﻤﻮﺩﻩ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ‬

‫ﺭﺑﺎﻧﻰ ﻣﻔﺘﻮﺡ ﮔﺸﺘﻪ ﻭ ﺟﻮﺍﻫﺮ‬ ‫ﺍﺑﻮﺍﺏ ﻋﻠﻢ ﺍﻟﻬﻰ ﺑﻪ ﻣﻔﺎﺗﻴﺢ ﻗﺪﺭﺕ ّ‬

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‫ﺹ ‪٢٠‬‬

‫ﻣﻨﻮﺭ ﻭ ﻣﻬﺘﺪﻯ‬ ‫ﻭﺟﻮﺩ ﻣﻤﮑﻨﺎﺕ ﺑﻪ ﻧﻮﺭ ﻋﻠﻤﻰ ﻭ ﻓﻴﻮﺿﺎﺕ ﻗﺪﺳﻰ ‪‬‬ ‫ﮔﺸﺘﻨﺪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺩﺭ ﻫﺮ ﺷﻰء ﺑﺎﺑﻰ ﺍﺯ ﻋﻠﻢ ﺑﺎﺯ ﮔﺸﺘﻪ ﻭ ﺩﺭ‬

‫ﺫﺭﻩ ﺁﺛﺎﺭﻯ ﺍﺯ ﺷﻤﺲ ﻣﺸﻬﻮﺩ ﺷﺪﻩ‪ .‬ﻭ ﺑﺎ ﻫﻤﻪ ﺍﻳﻦ ﻇﻬﻮﺭﺍﺕ‬ ‫ﻫﺮ ّ‬ ‫ﻋﻠﻤﻰ ﮐﻪ ﻋﺎﻟﻢ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﻫﻨﻮﺯ ﺑﺎﺏ ﻋﻠﻢ ﺭﺍ ﻣﺴﺪﻭﺩ‬

‫ﺗﻤﺴﮏ‬ ‫ﻇﻦ‬ ‫ّ‬ ‫ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﺍﻣﻄﺎﺭ ﺭﺣﻤﺖ ﺭﺍ ﻣﻘﻄﻮﻉ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﺑﻪ ّ‬ ‫ﺟﺴﺘﻪ‪ ،‬ﺍﺯ ﻋﺮﻭﺓ ﺍﻟﻮﺛﻘﺎﻯ ﻣﺤﮑﻢ ﻋﻠﻢ ﺩﻭﺭ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﻭ ﺁﻧﭽﻪ ﺍﺯ‬

‫ﺍﻳﺸﺎﻥ ﻣﻔﻬﻮﻡ ﻣﻰ ﺷﻮﺩ ﮔﻮﻳﺎ ﺑﻪ ﻋﻠﻢ ﻭ ﺑﺎﺏ ﺁﻥ ﺑﺎﻟﻔﻄﺮﻩ ﺭﻏﺒﺘﻰ‬ ‫ﻇﻦ ﻭ‬ ‫ﻧﺪﺍﺭﻧﺪ ﻭ ﺩﺭ ﺧﻴﺎﻝ ﻇﻬﻮﺭ ﺁﻥ ﻫﻢ ﻧﻴﺴﺘﻨﺪ ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ ّ‬

‫ﮔﻤﺎﻥ‪ ،‬ﺍﺑﻮﺍﺑﻰ ﺑﺮﺍﻯ ﻧﺎﻥ ﻳﺎﻓﺘﻪﺍﻧﺪ ﻭ ﺩﺭ ﻇﻬﻮﺭ ﻣﻈﻬﺮ ﻋﻠﻢ‪ ،‬ﺟﺰ‬ ‫ﺍﻟﺒﺘﻪ ﺍﺯ ﺍﻳﻦ ﮔﺮﻳﺰﺍﻧﻨﺪ ﻭ ﺑﻪ ﺁﻥ‬ ‫ﺍﻧﻔﺎﻕ ﺟﺎﻥ ﭼﻴﺰﻯ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ‪ .‬ﻟﻬﺬﺍ ّ‬

‫ﻣﺘﻤﺴﮏ‪ .‬ﻭ ﺑﺎ ﺍﻳﻨﮑﻪ ﺣﮑﻢ ﺍﻟﻬﻰ ﺭﺍ ﻳﮏ ﻣﻰ ﺩﺍﻧﻨﺪ ﺍﺯ ﻫﺮ ﮔﻮﺷﻪ ﺍﻯ‬ ‫ّ‬

‫ﻣﺤﻠﻰ ﺍﻣﺮﻯ ﻇﺎﻫﺮ‪ .‬ﺩﻭ ﻧﻔﺲ ﺑﺮ‬ ‫ﺣﮑﻤﻰ ﺻﺎﺩﺭ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﺯ ﻫﺮ‬ ‫ّ‬

‫ﻳﮏ ﺣﮑﻢ ﻣﻼﺣﻈﻪ ﻧﻤﻰ ﺷﻮﺩ ﺯﻳﺮﺍ ﺟﺰ ﻫﻮﻯ ﺍﻟﻬﻰ ﻧﺠﻮﻳﻨﺪ ﻭ ﺑﻪ ﻏﻴﺮ‬ ‫ﺍﺯ ﺧﻄﺎ ﺳﺒﻴﻠﻰ ﻧﺨﻮﺍﻫﻨﺪ‪ .‬ﺭﻳﺎﺳﺖ ﺭﺍ ﻧﻬﺎﻳﺖ ﻭﺻﻮﻝ ﺑﻪ ﻣﻄﻠﻮﺏ‬

‫ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﮐﺒﺮ ﻭ ﻏﺮﻭﺭ ﺭﺍ ﻏﺎﻳﺖ ﺑﻠﻮﻍ ﺑﻪ ﻣﺤﺒﻮﺏ ﺷﻤﺮﺩﻩﺍﻧﺪ‪.‬‬

‫ﺭﺑﺎﻧﻰ ﺩﺍﻧﻨﺪ‪ .‬ﺍﺯ ﺗﺴﻠﻴﻢ‬ ‫ﺗﺰﻭﻳﺮﺍﺕ ﻧﻔﺴﺎﻧﻰ ﺭﺍ ّ‬ ‫ﻣﻘﺪﻡ ﺑﺮ ﺗﻘﺪﻳﺮﺍﺕ ّ‬

‫ﻭ ﺭﺿﺎ ﮔﺬﺷﺘﻪﺍﻧﺪ ﻭ ﺑﻪ ﺗﺪﺑﻴﺮ ﻭ ﺭﻳﺎ ﺍﺷﺘﻐﺎﻝ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺑﻪ ﺗﻤﺎﻡ‬

‫ﻗﻮﺕ ﻭ ﻗﺪﺭﺕ ﺣﻔﻆ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺭﺍ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﻧﻘﺼﻰ ﺩﺭ‬ ‫ّ‬ ‫ﻋﺰﺕ ﺑﻬﻢ ﺭﺳﺪ‪ .‬ﻭ ﺍﮔﺮ ﭼﺸﻤﻰ‬ ‫ﺷﻮﮐﺖ ﺭﺍﻩ ﻳﺎﺑﺪ ﻭ ﻳﺎ ﺧﻠﻠﻰ ﺩﺭ ّ‬

‫ﺳﺒﻌﻰ ﭼﻨﺪ‬ ‫ﺍﺯ ﮐﺤﻞ ﻣﻌﺎﺭﻑ ﺍﻟﻬﻰ ﺭﻭﺷﻦ ﺷﻮﺩ ﻣﻼﺣﻈﻪ ﻣﻰ ﮐﻨﺪ َ ُ‬

‫ﺹ ‪٢١‬‬

‫ﺭﺍ ﮐﻪ ﺑﺮ ﻣﺮﺩﺍﺭﻫﺎﻯ ﻧﻔﻮﺱ ﻋﺒﺎﺩ ﺍﻓﺘﺎﺩﻩﺍﻧﺪ‪ .‬ﺣﺎﻝ ﮐﺪﺍﻡ ﺿﻴﻖ ﻭ‬ ‫ﺗﻨﮕﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯﻳﺪ ﺍﺯ ﻣﺮﺍﺗﺐ ﻣﺬﮐﻮﺭﻩ ﺑﺎﺷﺪ ﮐﻪ ﺍﮔﺮ ﻧﻔﺴﻰ‬

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‫ﺣﻘﻰ ﻭ ﻳﺎ ﻣﻌﺮﻓﺘﻰ ﺑﺨﻮﺍﻫﺪ ﻧﻤﺎﻳﺪ ﻧﻤﻰ ﺩﺍﻧﺪ ﻧﺰﺩ ﮐﺪﺍﻡ ﺭﻭﺩ ﻭ‬ ‫ﻃﻠﺐ ّ‬

‫ﺍﺯ ﮐﻪ ﺟﻮﻳﺎ ﺷﻮﺩ‪ ،‬ﺍﺯ ﻏﺎﻳﺖ ﺍﻳﻨﮑﻪ ﺭﺃﻯ ﻫﺎ ﻣﺨﺘﻠﻒ ﻭ ﺳﺒﻴﻞ ﻫﺎ‬

‫ﻣﺘﻌﺪﺩ ﺷﺪﻩ‪ .‬ﻭ ﺍﻳﻦ ﺗﻨﮕﻰ ﻭ ﺿﻴﻖ ﺍﺯ ﺷﺮﺍﻳﻂ ﻫﺮ ﻇﻬﻮﺭ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬

‫ﺗﺎ ﻭﺍﻗﻊ ﻧﺸﻮﺩ ﻇﻬﻮﺭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻧﺸﻮﺩ ﺯﻳﺮﺍ ﮐﻪ ﺻﺒﺢ ﻇﻬﻮﺭ‬

‫ﻫﺪﺍﻳﺖ ﺑﻌﺪ ﺍﺯ ﻟﻴﻞ ﺿﻼﻟﺖ ﻃﺎﻟﻊ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬ ‫ﺭﻭﺍﻳﺎﺕ ﻭ ﺍﺣﺎﺩﻳﺚ ﺟﻤﻴﻊ ﺍﻳﻦ ﻣﻀﺎﻣﻴﻦ ﻫﺴﺖ ﮐﻪ ُﮐﻔﺮ ﻋﺎﻟﻢ ﺭﺍ‬ ‫ﻓﺮﻭ ﻣﻰ ﮔﻴﺮﺩ ﻭ ﻇﻠﻤﺖ ﺍﺣﺎﻃﻪ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ ﭼﻨﺎﻧﭽﻪ‬ ‫ﻣﺬﮐﻮﺭ ﺷﺪ‪ .‬ﻭ ﺍﻳﻦ ﻋﺒﺪ ﺑﻮﺍﺳﻄﻪ ﺷﻬﺮﺕ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﻭ‬

‫ﻣﺘﻌﺮﺽ ﺫﮐﺮ ﻋﺒﺎﺭﺍﺕ ﺣﺪﻳﺚ ﻧﺸﺪﻩ ﺍﻡ‪ .‬ﺣﺎﻝ ﺍﮔﺮ‬ ‫ﺍﺧﺘﺼﺎﺭ ﺩﻳﮕﺮ‬ ‫ّ‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺿﻴﻖ ﺭﺍ ﻫﻤﭽﻮ ﺍﺩﺭﺍﮎ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻋﺎﻟﻢ ﺿﻴﻖ ﺑﻪ ﻫﻢ‬

‫ﺗﻮﻫﻢ ﻧﻤﺎﻳﻨﺪ ﻫﺮﮔﺰ‬ ‫ﺭﺳﺎﻧﺪ ﻭ ﻳﺎ ﺍﻣﻮﺭﺍﺕ ﺩﻳﮕﺮ ﮐﻪ ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﺩ ّ‬ ‫ﺍﻟﺒﺘﻪ ﮔﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺷﺮﻁ ﻇﻬﻮﺭ ﻧﻴﺎﻓﺘﻪ‬ ‫ﻣﺸﻬﻮﺩ ﻧﮕﺮﺩﺩ ﻭ ّ‬

‫ﭼﻨﺎﻧﭽﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺿﻴﻖ‪ ،‬ﺿﻴﻖ ﺍﺯ‬

‫ﺍﻳﺎﻡ ﻏﺮﻭﺏ‬ ‫ﺭﺑﺎﻧﻴﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ ّ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﺍﺩﺭﺍﮎ ﮐﻠﻤﺎﺕ ّ ّ‬ ‫ﻣﻌﺎﺭﻑ ّ‬ ‫ﺷﻤﺲ ﻭ ﻣﺮﺍﻳﺎﻯ ﺍﻭ ﻋﺒﺎﺩ ﺩﺭ ﺗﻨﮕﻰ ﻭ ﺳﺨﺘﻰ ﺍﻓﺘﻨﺪ ﻭ ﻧﺪﺍﻧﻨﺪ ﺑﻪ‬

‫ﺗﺄﻭﻳﻞ‬ ‫ﮐﺬﻟﮏ ُ َ ‪َ ُ ‬‬ ‫َ‬ ‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﻨﺪ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ ﺷﺪ‪َ .‬‬ ‫ﻧﻌﻠﻤﮏ ِﻣﻦ َ ِ‬ ‫ﮐﻪ ّ‬ ‫ِ‬ ‫ﺍﺳﺮﺍﺭ ِ َ ِ‬ ‫ﻟﺘﻄﻠﻊ ِﺑﻤﺎ ُﻫﻮ‬ ‫ﻋﻠﻴﮏ ِﻣﻦ َ ِ‬ ‫َ‬ ‫ﺍﻟﺤﮑﻤﺔ ِ َ ‪َ ِ ‬‬ ‫ﺍﻻﺣﺎﺩﻳﺚ َﻭ ُﻧﻠﻘﻰ َ َ َ‬ ‫ﺍﻟﻌﻠﻢ ﻭ‬ ‫ﮐﺄﺱ‬ ‫ﺍﻟﻤﻘﺼﻮﺩ َﻭ َ ُ َ‬ ‫ﺷﺮﺑﻮﺍ ِﻣﻦ َ ِ‬ ‫ﺍﻟﺬﻳﻦ ُﻫﻢ َ ِ ُ‬ ‫ُ‬ ‫ﻣﻦ ّ َ‬ ‫ﺗﮑﻮﻥ ِ َ‬ ‫َ‬ ‫ِ‬

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‫ﺹ ‪٢٢‬‬

‫ِ‬ ‫ﺿﻮ‪‬ﻩ َﻭ‬ ‫ﻭﺍﻟﻘﻤﺮ ﻻ ُﻳﻌﻄﻰ َ ُ‬ ‫ﺍﻟﺸﻤﺲ َ َ َ ُ‬ ‫ﺗﻈﻠﻢ ‪ُ ‬‬ ‫ﺍﻟﻌﺮﻓﺎﻥ‪ .‬ﻭ ﻗﻮﻟﻪ‪ُ َ ُ " :‬‬

‫ﻟﺴﻤﺎء‪ ".‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﮐﻪ‬ ‫ﺍﻟﮑﻮﺍﮐﺐ َ َ َ ُ‬ ‫َ‬ ‫ﻣﻦ ﺍ ‪‬‬ ‫ﺗﺘﺴﺎﻗﻂ ِ َ‬ ‫ُ‬

‫ﺩﺭ ﮐﻠﻤﺎﺕ ﺍﻧﺒﻴﺎء ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻣﻨﺤﺼﺮ ﺑﻪ ﺍﻳﻦ ﺷﻤﺲ ﻭ ﻗﻤﺮ‬ ‫ﻇﺎﻫﺮﻯ ﻧﻴﺴﺖ ﮐﻪ ﻣﻼﺣﻈﻪ ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﻠﮑﻪ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ‬

‫ﻣﻌﺎﻧﻰ ﺑﺴﻴﺎﺭ ﺍﺭﺍﺩﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺁﻥ‬ ‫ﻣﺜﻼ ﻳﮏ ﻣﻌﻨﻰ ﺍﺯ ﺷﻤﺲ‪،‬‬ ‫ﻣﻘﺎﻡ ﻣﻌﻨﻴﻰ ﺍﺭﺍﺩﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪.‬‬ ‫ً‬

‫ﺷﻤﺲ ﻫﺎﻯ ﺣﻘﻴﻘﺖ ﺍﻧﺪ ﮐﻪ ﺍﺯ ﻣﺸﺮﻕ ﻗﺪﻡ ﻃﺎﻟﻊ ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺑﺮ‬ ‫ﺟﻤﻴﻊ ﻣﻤﮑﻨﺎﺕ ﺍﺑﻼﻍ ﻓﻴﺾ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﺷﻤﻮﺱ ﺣﻘﻴﻘﺖ‪،‬‬ ‫ﮐﻠﻴﻪ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﺩﺭ ﻋﻮﺍﻟﻢ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎﻯ ﺍﻭ‪ .‬ﻭ‬ ‫ﻣﻈﺎﻫﺮ ّ ّ‬

‫ﻫﻤﭽﻨﺎﻥ ﮐﻪ ﺷﻤﺲ ﻇﺎﻫﺮﻯ ﺗﺮﺑﻴﺖ ﺍﺷﻴﺎﻯ ﻇﺎﻫﺮﻩ ﺍﺯ ﺍﺛﻤﺎﺭ ﻭ‬

‫ﺍﺷﺠﺎﺭ ﻭ ﺍﻟﻮﺍﻥ ﻭ ﻓﻮﺍﮐﻪ ﻭ ﻣﻌﺎﺩﻥ ﻭ ﺩﻭﻥ ﺫﻟﮏ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﻋﺎﻟﻢ‬

‫ﻣﻠﮏ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺍﻣﺮ ﻣﻌﺒﻮﺩ ﺣﻘﻴﻘﻰ ﺑﻪ ﺍﻋﺎﻧﺖ ﺍﻭﺳﺖ‪،‬‬

‫ﻫﻤﭽﻨﻴﻦ ﺍﺷﺠﺎﺭ ﺗﻮﺣﻴﺪ ﻭ ﺍﺛﻤﺎﺭ ﺗﻔﺮﻳﺪ ﻭ ﺍﻭﺭﺍﻕ ﺗﺠﺮﻳﺪ ﻭ ﮔﻞ ﻫﺎﻯ‬ ‫ﻋﻠﻢ ﻭ ﺍﻳﻘﺎﻥ ﻭ ﺭﻳﺎﺣﻴﻦ ﺣﮑﻤﺖ ﻭ ﺑﻴﺎﻥ ﺍﺯ ﻋﻨﺎﻳﺖ ﻭ ﺗﺮﺑﻴﺖ‬

‫ﺷﻤﺲ ﻫﺎﻯ ﻣﻌﻨﻮﻯ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺣﻴﻦ ﺍﺷﺮﺍﻕ‬

‫ﺣﻴﻮﺍﻥ ﺟﺎﺭﻯ‬ ‫ﺍﻳﻦ ﺷﻤﻮﺱ‪ ،‬ﻋﺎﻟﻢ ﺟﺪﻳﺪ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﻧﻬﺎﺭ َ َ‬

‫ﻣﻰ ﮔﺮﺩﺩ ﻭ ﺍﺑﺤﺮ ﺍﺣﺴﺎﻥ ﺑﻪ ﻣﻮﺝ ﻣﻰ ﺁﻳﺪ ﻭ ﺳﺤﺎﺏ ﻓﻀﻞ ﻣﺮﺗﻔﻊ‬ ‫ﻣﻰ ﺷﻮﺩ ﻭ ﻧﺴﻤﺎﺕ ﺟﻮﺩ ﺑﺮ ﻫﻴﺎﮐﻞ ﻣﻮﺟﻮﺩﺍﺕ ﻣﻰ ﻭﺯﺩ ﻭ ﺍﺯ‬

‫ﺣﺮﺍﺭﺕ ﺍﻳﻦ ﺷﻤﺲ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﻧﺎﺭﻫﺎﻯ ﻣﻌﻨﻮﻯ ﺍﺳﺖ ﮐﻪ ﺣﺮﺍﺭﺕ‬

‫ﻣﺤﺒﺖ ﺍﻟﻬﻰ ﺩﺭ ﺍﺭﮐﺎﻥ ﻋﺎﻟﻢ ﺍﺣﺪﺍﺙ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﺯ ﻋﻨﺎﻳﺖ ﺍﻳﻦ‬ ‫ّ‬

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‫ﺹ ‪۲۳‬‬

‫ﻣﺠﺮﺩﻩ ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ ﺣﻴﻮﺍﻥ ﺑﺎﻗﻴﻪ ﺑﺮ ﺍﺟﺴﺎﺩ ﻣﺮﺩﮔﺎﻥ‬ ‫ﺍﺭﻭﺍﺡ‬ ‫ّ‬

‫ﻓﺎﻧﻴﻪ ﻣﺒﺬﻭﻝ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﻳﻦ ﺷﻤﺲ ﻇﺎﻫﺮﻯ ﻳﮏ ﺁﻳﻪ‬ ‫ﺗﺠﻠﻰ ﺁﻥ ﺷﻤﺲ ﻣﻌﻨﻮﻯ ﺍﺳﺖ ﻭ ﺁﻥ ﺷﻤﺴﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﺍﺯ ّ‬ ‫ﮐﻞ ﺑﻪ‬ ‫ﻧﺪﻯ ﻣﻼﺣﻈﻪ ﻧﻤﻰ ﺷﻮﺩ ﻭ ّ‬ ‫ﺍﻭ ﻣﻘﺎﺑﻠﻰ ﻭ ﺷﺒﻬﻰ ﻭ ﻣﺜﻠﻰ ﻭ ّ‬

‫ﻭﺟﻮﺩ ﺍﻭ ﻗﺎﺋﻤﻨﺪ ﻭ ﺍﺯ ﻓﻴﺾ ﺍﻭ ﻇﺎﻫﺮ ﻭ ﺑﻪ ﺍﻭ ﺭﺍﺟﻊ‪ِ .‬ﻣﻨﻬﺎ َ َ ِ‬ ‫ﻇﻬﺮﺕ‬ ‫ﺭﺟﻌﺖ َﻭ ِﻣﻨﻬﺎ ُ ِ ِ‬ ‫ﺍﻟﻤﻤﮑﻨﺎﺕ َﻭ‬ ‫ﺧﺰﺍ‪‬ﻦ َﺍﻣﺮﻫﺎ َ َ َ‬ ‫ﺍﻻﺷﻴﺎء َﻭٕﺍﻟﻰ َ ‪ِ ‬‬ ‫ﺑﺪﺋﺖ ُ ِ ُ‬ ‫َ ُ‬

‫ﮐﻨﺎ‪‬ﺰ ُ ِ‬ ‫ﻋﺎﺩﺕ‪ .‬ﻭ ﺍﻳﻨﮑﻪ ﺩﺭ ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﻭ ﺫﮐﺮ‪،‬‬ ‫ٕﺍﻟﻰ َ ‪ِ ‬‬ ‫ﺣﮑﻤﻬﺎ َ‬

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‫ﺗﺨﺼﻴﺺ ﺩﺍﺩﻩ ﻣﻰ ﺷﻮﻧﺪ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﭼﻨﺎﻧﭽﻪ‬ ‫ﺷﻨﻴﺪﻩ ﺍﻳﺪ ﻭ ﻣﻰ ﺷﻨﻮﻳﺪ‪ ،‬ﻧﻴﺴﺖ ﻣﮕﺮ ﺑﺮﺍﻯ ﺍﺩﺭﺍﮎ ﻋﻘﻮﻝ ﻧﺎﻗﺼﻪ‬

‫ﻣﻨﺰﻩ‬ ‫ﺿﻌﻴﻔﻪ ﻭ ٕ ّﺍﻻ ﻟﻢ ﻳﺰﻝ ﻭ ﻻﻳﺰﺍﻝ ّ‬ ‫ﻣﻘﺪﺱ ﺑﻮﺩﻩﺍﻧﺪ ﺍﺯ ﻫﺮ ﺍﺳﻤﻰ ﻭ ّ‬

‫ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﺍﺯ ﻫﺮ ﻭﺻﻔﻰ‪ .‬ﺟﻮﺍﻫﺮ ﺍﺳﻤﺎء ﺭﺍ ﺑﻪ ﺳﺎﺣﺖ ﻗﺪﺳﺸﺎﻥ‬

‫ﻋﺰﺷﺎﻥ ﺳﺒﻴﻠﻰ ﻧﻪ‪.‬‬ ‫ﺭﺍﻫﻰ ﻧﻪ ﻭ ﻟﻄﺎﺋﻒ ﺻﻔﺎﺕ ﺭﺍ ﺩﺭ ﻣﻠﮑﻮﺕ ّ‬ ‫ﻳﻮﺻﻒ‬ ‫ﺑﻐﻴﺮ ِ ِ‬ ‫ﺍﺻﻔﻴﺎﺅﻩ ِ َ ِ‬ ‫ﻳﻌﺮﻑ َ‬ ‫ﻓﺴﺒﺤﺎﻥ ﺍ‪ِ ‬ﻣﻦ َﺍﻥ ُ َ َ‬ ‫َ‬ ‫ُ‬ ‫َ ُ‬ ‫ﺫﻭﺍﺗﻬﻢ َﺍﻭ ُ َ َ‬ ‫ﻭﺻﻔﻬﻢ‬ ‫ﺍﻧﻔﺴﻬﻢ‪َ َ َ .‬‬ ‫ﺑﻐﻴﺮ َ ُ ِ ِ‬ ‫ﺍﻭﻟﻴﺎﺅﻩ ِ َ ِ‬ ‫ﺍﻟﻌﺒﺎﺩ ﻓﻰ َ ِ ِ‬ ‫ﻓﺘﻌﺎﻟﻰ َ ّ‬ ‫ﻳﺬﮐﺮ ِ ُ‬ ‫ﻋﻤﺎ َ ُ ُ‬ ‫َ ِ ُ‬

‫ﻣﺠﺮﺩﻩ ﺩﺭ ‪٣٣‬‬ ‫ﻳﻌﺮﻓﻮﻥ‪ .‬ﻭ ﺍﻃﻼﻕ ﺷﻤﻮﺱ ﺑﺮ ﺁﻥ ﺍﻧﻮﺍﺭ‬ ‫ﻭ َ‬ ‫ﻋﻤﺎ ُﻫﻢ َ ِ ُ َ‬ ‫ّ‬ ‫ﺗﻌﺎﻟﻰ َ ّ‬ ‫ﮐﻠﻤﺎﺕ ﺍﻫﻞ ﻋﺼﻤﺖ ﺑﺴﻴﺎﺭ ﺷﺪﻩ‪ ،‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺩﺭ ﺩﻋﺎﻯ ﻧﺪﺑﻪ‬

‫‪" :‬‬ ‫ﺍﻳﻦ‬ ‫ﺍﻟﺸﻤﻮﺱ ّ ِ ُ‬ ‫ﺍﻳﻦ َ‬ ‫ﺍﻻﻗﻤﺎﺭ ُ َ ُ‬ ‫ﺍﻳﻦ ‪ُ ُ ‬‬ ‫ﺍﻟﻄﺎﻟﻌﺔ ؟ َ َ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ َ‬ ‫ﺍﻟﻤﻨﻴﺮﺓ؟ َ َ‬

‫ﺍﻟﺰﺍﻫﺮﺓ؟" ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ‬ ‫ﺍﻻﻧﺠﻢ ّ ِ َ ُ‬ ‫َ ْ ُ ُ‬

‫ﺍﻭﻟﻴﻪ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﻭ ﺍﺻﺤﺎﺏ ﺍﻳﺸﺎﻧﻨﺪ ﮐﻪ ﺍﺯ‬ ‫ﻧﺠﻮﻡ ﺩﺭ ﻣﻘﺎﻡ ّ ّ‬

‫ﻣﻨﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ‬ ‫ﺍﻧﻮﺍﺭ ﻣﻌﺎﺭﻓﺸﺎﻥ ﻋﻮﺍﻟﻢ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﺭﻭﺷﻦ ﻭ ّ‬

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‫ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ ﻧﺠﻮﻡ‪ ،‬ﻋﻠﻤﺎﻯ ﻇﻬﻮﺭ‬

‫ﻗﺒﻠﻨﺪ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﻇﻬﻮﺭ ﺑﻌﺪ ﻣﻮﺟﻮﺩﻧﺪ ﻭ ﺯﻣﺎﻡ ﺩﻳﻦ ﻣﺮﺩﻡ ﺩﺭ‬

‫ﺩﺳﺖ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﺩﺭ ﻇﻬﻮﺭ ﺷﻤﺲ ُﺍﺧﺮﻯ ﺑﻪ ﺿﻴﺎﻯ ﺍﻭ‬

‫ﻣﻨﻮﺭ ﮔﺸﺘﻨﺪ ﻟﻬﺬﺍ ﻣﻘﺒﻮﻝ ﻭ ﻣﻨﻴﺮ ﻭ ﺭﻭﺷﻦ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻭ ّﺍﻻ‬ ‫ّ‬

‫ﺣﻖ ﺁﻧﻬﺎ ﺟﺎﺭﻯ ﺍﺳﺖ ﺍﮔﺮ ﭼﻪ ﺑﻪ ﻇﺎﻫﺮ ﻫﺎﺩﻯ‬ ‫ﺣﮑﻢ ﻇﻠﻤﺖ ﺩﺭ ّ‬ ‫ﺑﺎﺷﻨﺪ ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺍﺯ ﮐﻔﺮ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﻫﺪﺍﻳﺖ ﻭ‬

‫ﺿﻼﻟﺖ ﻭ ﺳﻌﺎﺩﺕ ﻭ ﺷﻘﺎﻭﺕ ﻭ ﻧﻮﺭ ﻭ ﻇﻠﻤﺖ ﻣﻨﻮﻁ ﺑﻪ ﺗﺼﺪﻳﻖ‬ ‫ﺁﻥ ﺷﻤﺲ ﻣﻌﻨﻮﻯ ﺍﻟﻬﻰ ﺍﺳﺖ‪ .‬ﺑﺮ ﻫﺮ ﻧﻔﺴﻰ ﺍﺯ ﻋﻠﻤﺎء ﺣﮑﻢ ﺍﻳﻤﺎﻥ‬ ‫ﺍﺯ ﻣﺒﺪﺃ ﻋﺮﻓﺎﻥ ﺩﺭ ﻳﻮﻡ ﺗﻐﺎﺑﻦ ﻭ ﺍﺣﺴﺎﻥ ﺟﺎﺭﻯ ﺷﺪ ﺣﮑﻢ ﻋﻠﻢ ﻭ‬

‫ﺭﺿﺎ ﻭ ﻧﻮﺭ ﻭ ﺍﻳﻤﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﺻﺎﺩﻕ ﺍﺳﺖ ﻭ ﺍّﻻ ﺣﮑﻢ ﺟﻬﻞ ﻭ‬

‫ﺣﻖ ﺍﻭ ﺟﺮﻳﺎﻥ ﻳﺎﺑﺪ‪ .‬ﻭ ﺍﻳﻦ ﺑﺮ ﻫﺮ‬ ‫ﻧﻔﻰ ﻭ ﮐﻔﺮ ﻭ ﻇﻠﻢ ﺩﺭ ّ‬

‫ﺫﻯ ﺑﺼﺮﻯ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﮐﻪ ﻧﻮﺭ ﺳﺘﺎﺭﻩ ﻣﺤﻮ‬

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‫ﻣﻰ ﺷﻮﺩ ﻧﺰﺩ ﺍﺷﺮﺍﻕ ﺷﻤﺲ ﻇﺎﻫﺮﻩ‪ ،‬ﻫﻤﻴﻦ ﻗﺴﻢ ﺷﻤﺲ ﻋﻠﻢ ﻭ‬ ‫ﺣﮑﻤﺖ ﻭ ﻋﺮﻓﺎﻥ ﻇﺎﻫﺮﻩ ﻧﺰﺩ ﻃﻠﻮﻉ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻭ ﺁﻓﺘﺎﺏ‬

‫ﻣﻌﻨﻮﻯ ﻣﺤﻮ ﻭ ﺗﺎﺭﻳﮏ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺍﻃﻼﻕ ﺷﻤﺲ ﺑﺮ ﺁﻥ ﻋﻠﻤﺎء ﺑﻪ‬ ‫ﻣﺴﻠﻢ‬ ‫ﻋﻠﻮ ﻭ ﺷﻬﺮﺕ ﻭ‬ ‫ﻣﻌﺮﻭﻓﻴﺖ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ﻋﻠﻤﺎﻯ ّ‬ ‫ّ‬ ‫ﻣﻨﺎﺳﺒﺖ ّ‬

‫ﻣﺴﻠﻢ ﺍﻧﺪ ﺑﻴﻦ ﻋﺒﺎﺩ‪ .‬ﻭ ﺍﮔﺮ ﺣﺎﮐﻰ ﺍﺯ‬ ‫ﻋﺼﺮ ﮐﻪ ﻣﺸﻬﻮﺭ ﺑﻼﺩ ﻭ ّ‬

‫ﺷﻤﺲ ﺍﻟﻬﻰ ﺑﺎﺷﻨﺪ ﺍﺯ ﺷﻤﻮﺱ ﻋﺎﻟﻴﻪ ﻣﺤﺴﻮﺑﻨﺪ ﻭ ٕ ّﺍﻻ ﺍﺯ ﺷﻤﻮﺱ‬

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‫ﻭﺍﻟﻘﻤﺮ ِ ُ َ ِ‬ ‫ﺑﺤﺴﺒﺎﻥ‪ ١ ".‬ﻭ‬ ‫ﺍﻟﺸﻤﺲ‬ ‫ّ‬ ‫َُ‬ ‫ﺳﺠﻴﻦ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ ّ " :‬‬ ‫‪١‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٥‬‬

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‫ﺹ ‪٢٥‬‬

‫ﺍﻟﺒﺘﻪ‬ ‫ﻣﻌﻨﻰ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻫﻢ ﮐﻪ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭﻩ ﻫﺴﺖ ّ‬

‫ﺷﻨﻴﺪﻩ ﺍﻳﺪ‪ ،‬ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺫﮐﺮ ﻧﻴﺴﺖ‪ .‬ﻭ ﻫﺮ ﻧﻔﺴﻰ ﻫﻢ ﮐﻪ ﺍﺯ ﻋﻨﺼﺮ‬ ‫ﺍﻳﻦ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﺑﺎﺷﺪ ﻳﻌﻨﻰ ﺩﺭ ﺍﻗﺒﺎﻝ ﺑﻪ ﺑﺎﻃﻞ ﻭ ﺍﻋﺮﺍﺽ ﺍﺯ‬

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‫ﺍﻟﺒﺘﻪ ﺍﺯ ﺣﺴﺒﺎﻥ ﻇﺎﻫﺮ ﻭ ﺑﻪ ﺣﺴﺒﺎﻥ ﺭﺍﺟﻊ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﭘﺲ‬ ‫ﺣﻖ‪ّ ،‬‬ ‫ّ‬

‫ﻣﺘﻤﺴﮏ ﺷﻮﻳﻢ ﮐﻪ ﺷﺎﻳﺪ ﺍﺯ ﺷﺎﻡ‬ ‫ﺍﻯ ﺳﺎﺋﻞ‪ ،‬ﺑﺎﻳﺪ ﺑﻪ ﻋﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ‬ ‫ّ‬

‫ﻇﻞ ﻧﻔﻰ ﻓﺮﺍﺭ ﻧﻤﻮﺩﻩ ﺩﺭ‬ ‫ﺿﻼﻟﺖ ﺑﻪ ﻧﻮﺭ ﻫﺪﺍﻳﺖ ﺭﺍﺟﻊ ﮔﺮﺩﻳﻢ ﻭ ﺍﺯ ّ‬

‫ﻇﻞ ﺍﺛﺒﺎﺕ ﺩﺭﺁﺋﻴﻢ ﻭ ﺍﺯ ﻧﺎﺭ ﺣﺴﺒﺎﻥ ﺁﺯﺍﺩ ﺷﺪﻩ ﺑﻪ ﻧﻮﺭ ﺟﻤﺎﻝ‬ ‫ّ‬

‫ﺍﺛﻤﺎﺭ‬ ‫ﻣﻨﻮﺭ ﮔﺮﺩﻳﻢ‬ ‫ﻧﻌﻄﻴﮑﻢ ِﻣﻦ َ ِ‬ ‫ُ‬ ‫ﻭﺍﻟﺴﻼﻡ‪َ ِ َ .‬‬ ‫ّ‬ ‫ﻣﻨﺎﻥ ّ‬ ‫ﺣﻀﺮﺕ ّ‬ ‫ﮐﺬﻟﮏ ُ‬ ‫ﺣﮑﻤﺔ ﺍ‪ِ َ ‬‬ ‫ِ‬ ‫ِ‬ ‫َ َ ِ‬ ‫ﺍﻟﻤﺤﺒﺮﻳﻦ‪ .‬ﻭ‬ ‫ﺭﺿﻮﺍﻥ ِ‬ ‫ﻟﺘﮑﻮﻧﻦ ﻓﻰ ِ‬ ‫ﺍﻟﻌﻠﻢ ِ َ ُ ُ ‪‬‬ ‫ﻟﻤﻦ ُ‬ ‫َ‬ ‫ﺷﺠﺮﺓ ِ ِ‬

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‫ﺩﺭ ﻣﻘﺎﻣﻰ ﻫﻢ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻃﻼﻗﺎﺕ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ ﻧﺠﻮﻡ‪ ،‬ﻋﻠﻮﻡ ﻭ‬

‫ﺍﺣﮑﺎﻡ ﻣﺮﺗﻔﻌﻪ ﺩﺭ ﻫﺮ ﺷﺮﻳﻌﺖ ﺍﺳﺖ ﻣﺜﻞ ﺻﻼﺕ ﻭ ﺻﻮﻡ ﮐﻪ ﺩﺭ‬ ‫ﻣﺤﻤﺪﻯ ﺍﺯ ﺟﻤﻴﻊ ﺍﺣﮑﺎﻡ‬ ‫ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ ﺑﻌﺪ ﺍﺯ ﺍﺧﻔﺎﻯ ﺟﻤﺎﻝ‬ ‫ّ‬

‫ﻣﺤﮑﻢ ﺗﺮ ﻭ ﺍﻋﻈﻢ ﺗﺮ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺣﺎﺩﻳﺚ ﻭ ﺍﺧﺒﺎﺭ ﻣﺸﻌﺮ ﺑﺮ‬ ‫ﻋﻠﺖ ﺷﻬﺮﺕ‪ ،‬ﺍﺣﺘﻴﺎﺝ ﺫﮐﺮ ﻧﻴﺴﺖ‪ .‬ﺑﻠﮑﻪ ﺩﺭ ﻫﺮ‬ ‫ﺁﻥ ﺍﺳﺖ ﻭ ﺑﻪ ّ‬

‫ﻋﺼﺮﻯ ﺣﮑﻢ ﺻﻼﺕ ﻣﺤﮑﻢ ﻭ ﻣﺠﺮﻯ ﺑﻮﺩﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺍﻧﻮﺍﺭ‬ ‫ﻣﺤﻤﺪﻳﻪ ﻣﺄﺛﻮﺭ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﺩﺭ‬ ‫ﻣﺸﺮﻗﻪ ﺍﺯ ﺷﻤﺲ‬ ‫ّ ّ‬

‫ﻫﺮ ﻋﻬﺪﻯ ﺣﮑﻢ ﺻﻼﺕ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻧﻬﺎﻳﺖ ﺁﻧﮑﻪ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﺑﻪ‬ ‫ﺍﻗﺘﻀﺎﻯ ﻭﻗﺖ ﺑﻪ ﻗﺴﻤﻰ ﻭ ﺁﺩﺍﺑﻰ ﺟﺪﻳﺪ ﻣﺨﺼﻮﺹ ﮔﺸﺘﻪ‪ .‬ﻭ‬

‫ﭼﻮﻥ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﺑﻌﺪ‪ ،‬ﺁﺩﺍﺏ ﻭ ﻋﺎﺩﺍﺕ ﻭ ﻋﻠﻮﻡ ﻣﺮﺗﻔﻌﻪ‬ ‫ﻣﺤﮑﻤﻪ ﻣﺸﺮﻗﻪ ﻭﺍﺿﺤﻪ ﺛﺎﺑﺘﻪ ﺩﺭ ﻇﻬﻮﺭ ﻗﺒﻞ ﻣﻨﺴﻮﺥ‬

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‫ﺹ ‪٢٦‬‬

‫ﻣﻰ ﺷﻮﺩ ﻟﻬﺬﺍ ﺗﻠﻮﻳﺤﴼ ﺑﻪ ﺍﺳﻢ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﺫﮐﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ‪.‬‬

‫ﻋﻤﻼ" ‪ ١‬ﻭ ﺩﺭ ﺣﺪﻳﺚ ﻫﻢ ﺍﻃﻼﻕ‬ ‫ﺍﺣﺴﻦ َ َ ً‬ ‫ﻟﻴﺒﻠﻮﮐﻢ َ ‪ُ ‬‬ ‫"ِ َ ْ ُ َ ُ‬ ‫ﺍﻳﮑﻢ َ َ ُ‬

‫ﺷﻤﺲ ﻭ ﻗﻤﺮ ﺑﺮ ﺻﻮﻡ ﻭ ﺻﻼﺕ ﺷﺪﻩ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬

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‫ﺍﻟﺼﻮﻡ ِ‬ ‫ﻣﺤﻠﻰ ﻧﺸﺴﺘﻪ‬ ‫ﻧﻮﺭ‪ ".‬ﻭ ﻟﮑﻦ ﺭﻭﺯﻯ ﺩﺭ‬ ‫ّ‬ ‫ﻭﺍﻟﺼﻠﻮﺓ ُ ٌ‬ ‫ﻴﺎء َ ‪ُ ‬‬ ‫" ‪ُ ‬‬ ‫ﺿ ٌ‬

‫ﺑﻮﺩﻡ ﺷﺨﺼﻰ ﺍﺯ ﻋﻠﻤﺎﻯ ﻣﻌﺮﻭﻑ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﺑﻪ ﻣﻨﺎﺳﺒﺘﻰ ﺍﻳﻦ‬

‫ﺣﺪﻳﺚ ﺭﺍ ﺫﮐﺮ ﻧﻤﻮﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﭼﻮﻥ ﺻﻮﻡ ﺣﺮﺍﺭﺕ ﺩﺭ ﻣﺰﺍﺝ‬

‫ﺍﺣﺪﺍﺙ ﻣﻰ ﻧﻤﺎﻳﺪ ﻟﻬﺬﺍ ﺑﻪ ﺿﻴﺎء ﮐﻪ ﺷﻤﺲ ﺑﺎﺷﺪ ﺗﻌﺒﻴﺮ ﻳﺎﻓﺘﻪ ﻭ‬ ‫ﺻﻼﺕ ﻟﻴﻞ ﭼﻮﻥ ﺑﺮﻭﺩﺕ ﻣﻰ ﻃﻠﺒﺪ ﻟﻬﺬﺍ ﺑﻪ ﻧﻮﺭ ﮐﻪ ﻗﻤﺮ ﺑﺎﺷﺪ‬

‫ﻣﻌﺒﺮ ﮔﺸﺘﻪ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﻮﺩﻡ ﮐﻪ ﺁﻥ ﻓﻘﻴﺮ ﺑﻪ ﻗﻄﺮﻩ ﺍﻯ ﺍﺯ ﺑﺤﺮ ﻣﻌﺎﻧﻰ‬ ‫ّ‬

‫ﺭﺑﺎﻧﻰ ﻓﺎﺋﺰ‬ ‫ّ‬ ‫ﻣﻮﻓﻖ ﻧﺸﺪﻩ ﻭ ﺑﻪ ﺟﺬﻭﻩ ﺍﻯ ﺍﺯﻧﺎﺭ ﺳﺪﺭﻫﺤﮑﻤﺖ ّ‬

‫ﻣﺪﺗﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺩﺏ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺘﻢ ﮐﻪ ﺟﻨﺎﺏ‪،‬‬ ‫ﻧﮕﺸﺘﻪ‪ .‬ﺑﻌﺪ ﺍﺯ ّ‬ ‫ﺁﻧﭽﻪ ﻓﺮﻣﻮﺩﻳﺪ ﺩﺭ ﻣﻌﻨﻰ ﺣﺪﻳﺚ‪ ،‬ﺩﺭ ﺍﻟﺴﻦ ﻭ ﺍﻓﻮﺍﻩ ﻧﺎﺱ ﻣﺬﮐﻮﺭ‬ ‫ﺍﺳﺖ ﻭ ﻟﻴﮑﻦ ﮔﻮﻳﺎ ﻣﻘﺼﻮﺩ ﺩﻳﮕﺮ ﻫﻢ ﺍﺯ ﺣﺪﻳﺚ ﻣﺴﺘﻔﺎﺩ‬

‫ﺳﻴﺪ‬ ‫ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﻴﺎﻥ ﺁﻥ ﺭﺍ ﻃﻠﺐ ﻧﻤﻮﺩ‪ .‬ﺫﮐﺮ ﺷﺪ ﮐﻪ ﺧﺎﺗﻢ ﺍﻧﺒﻴﺎء ﻭ ّ‬ ‫ﺍﺻﻔﻴﺎء ﺩﻳﻦ ﻣﺮﺗﻔﻊ ﺩﺭ ﻓﺮﻗﺎﻥ ﺭﺍ ﺗﺸﺒﻴﻪ ﺑﻪ ﺳﻤﺎء ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺑﻪ‬

‫ﻋﻠﻮ ﻭ ﺭﻓﻌﺖ ﻭ ﻋﻈﻤﺖ ﻭ ﺍﺣﺎﻃﻪ ﺁﻥ ﺑﺮ ﺟﻤﻴﻊ ﺍﺩﻳﺎﻥ‪ .‬ﻭ‬ ‫ّ‬ ‫ﻋﻠﺖ ّ‬

‫ﻣﻘﺮﺭ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ‬ ‫ﭼﻮﻥ ﺩﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﺩﻭ ﺭﮐﻦ ﺍﻋﻈﻢ ﺍﻗﻮﻡ ّ‬

‫ﻧﻴﺮﻳﻦ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻧﺎﻣﻴﺪﻩ‪ ،‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺳﻤﺎء ﺩﻳﻦ‬ ‫ّ‬

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‫ﺳﻤﺎء‬ ‫ﻧﻴﺮ ّ‬ ‫ﻣﻘﺪﺭ ﮔﺸﺘﻪ ﮐﻪ ﺻﻮﻡ ﻭ ﺻﻼﺕ ﺑﺎﺷﺪ‪ٕ .‬‬ ‫ﻫﻢ ﺩﻭ ّ‬ ‫ُ‬ ‫ﺍﻻﺳﻼﻡ َ ٌ‬ ‫‪١‬ﺳﻮﺭﻩ ﻣﻠﮏ‪ ،‬ﺁﻳﻪ ‪٢‬‬

‫ﺹ ‪٢٧‬‬

‫ﻗﻤﺮﻫﺎ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻣﻘﺼﻮﺩ‬ ‫ﺍﻟﺼﻠﻮﺓ َ َ ُ‬ ‫ﺷﻤﺴﻬﺎ ﻭ ‪ُ ‬‬ ‫ﺍﻟﺼﻮﻡ َ ُ‬ ‫ﻭ ‪ُ ‬‬

‫ﺍﺯ ﺗﻠﻮﻳﺤﺎﺕ ﮐﻠﻤﺎﺕ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ .‬ﭘﺲ ﺍﻃﻼﻕ ﺷﻤﺲ ﻭ ﻗﻤﺮ‬

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‫ﺩﺭ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺑﺮ ﺍﻳﻦ ﻣﻘﺎﻣﺎﺕ ﻣﺬﮐﻮﺭﻩ ﺑﻪ ﺁﻳﺎﺕ ﻧﺎﺯﻟﻪ ﻭ ﺍﺧﺒﺎﺭ‬

‫ﻣﺤﻘﻖ ﻭ ﺛﺎﺑﺖ ﺷﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺫﮐﺮ ﺗﺎﺭﻳﮑﻰ‬ ‫ﻭﺍﺭﺩﻩ‬ ‫ّ‬ ‫ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ ﺳﻘﻮﻁ ﺍﻧﺠﻢ‪ ،‬ﺿﻼﻟﺖ ﻋﻠﻤﺎء ﻭ ﻧﺴﺦ ﺷﺪﻥ‬

‫ﺍﺣﮑﺎﻡ ﻣﺮﺗﻔﻌﻪ ﺩﺭ ﺷﺮﻳﻌﺖ ﺍﺳﺖ ﮐﻪ ﻣﻈﻬﺮ ﺁﻥ ﻇﻬﻮﺭ ﺑﻪ ﺍﻳﻦ‬

‫ﺗﻠﻮﻳﺤﺎﺕ ﺍﺧﺒﺎﺭ ﻣﻰ ﺩﻫﺪ‪ .‬ﻭ ﺟﺰ ﺍﺑﺮﺍﺭ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﮐﺄﺱ ﻧﺼﻴﺒﻰ‬ ‫ﻳﺸﺮﺑﻮﻥ ِﻣﻦ‬ ‫ﺍﻻﺑﺮﺍﺭ َ َ ُ َ‬ ‫ﻧﻴﺴﺖ ﻭ ﺟﺰ ﺍﺧﻴﺎﺭ ﺭﺍ ﻗﺴﻤﺘﻰ ﻧﻪ‪ٕ" .‬ﺍ ‪‬ﻥ َ َ َ‬

‫ﻣﺴﻠﻢ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ‬ ‫ﮐﺎﻓﻮﺭﴽ‪ ١ ".‬ﻭ ﺍﻳﻦ ّ‬ ‫ﻣﺰﺍﺟﻬﺎ ُ‬ ‫ﮐﺄﺱ َ َ‬ ‫ٍ‬ ‫ﮐﺎﻥ ِ َ ُ‬

‫ﻇﻬﻮﺭ ﺑﻌﺪ‪ ،‬ﺷﻤﺲ ﻋﻠﻮﻡ ﻭ ﺍﺣﮑﺎﻡ ﻭ ﺍﻭﺍﻣﺮ ﻭ ﻧﻮﺍﻫﻰ ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ‬

‫ﻇﻞ ﺁﻥ ﺷﻤﺲ ﻭ ﻗﻤﺮ‬ ‫ﻗﺒﻞ ﻣﺮﺗﻔﻊ ﺷﺪﻩ ﻭ ﺍﻫﻞ ﺁﻥ ﻋﺼﺮ ﺩﺭ ّ‬

‫ﻣﻨﻮﺭ ﻭ ﻣﻬﺘﺪﻯ ﻣﻰ ﺷﺪﻧﺪ ﺗﺎﺭﻳﮏ ﻣﻰ ﺷﻮﺩ‪ ،‬ﻳﻌﻨﻰ‬ ‫ﻣﻌﺎﺭﻑ ﻭ ﺍﻭﺍﻣﺮ ّ‬

‫ﺣﮑﻤﺶ ﻭ ﺍﺛﺮﺵ ﺗﻤﺎﻡ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﻭ ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺍﮔﺮ‬ ‫ﺍﻣﺖ ﺍﻧﺠﻴﻞ ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﺭﺍ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﻳﺎ ﺍﺯ‬ ‫ّ‬

‫ﻣﻈﻬﺮ ﻋﻠﻢ ﺍﻟﻬﻰ ﻣﺴﺘﻔﺴﺮ ﻣﻰ ﺷﺪﻧﺪ ﺑﺪﻭﻥ ﺍﻋﺘﺮﺍﺽ ﻭ ﻟﺠﺎﺝ‪،‬‬

‫ﺍﻟﺒﺘﻪ ﻣﻌﺎﻧﻰ ﺁﻥ ﻭﺍﺿﺢ ﻣﻰ ﮔﺸﺖ ﻭ ﺍﻳﻦ ﮔﻮﻧﻪ ﺩﺭ ﻇﻠﻤﺖ ﻧﻔﺲ ﻭ‬ ‫ّ‬

‫ﻫﻮﻯ ﻣﺒﺘﻼ ﻭ ﮔﺮﻓﺘﺎﺭ ﻧﻤﻰ ﺷﺪﻧﺪ‪ .‬ﺑﻠﻰ‪ ،‬ﭼﻮﻥ ﻋﻠﻢ ﺭﺍ ﺍﺯ ﻣﺒﺪﺃ ﻭ‬

‫ﻣﻌﺪﻧﺶ ﺍﺧﺬ ﻧﻨﻤﻮﺩﻧﺪ ﻟﻬﺬﺍ ﺩﺭ ﻭﺍﺩﻯ ﻣﻬﻠﮏ ﮐﻔﺮ ﻭ ﺿﻼﻟﺖ ﺑﻪ‬

‫ﮐﻞ ﻇﺎﻫﺮ‬ ‫ﻫﻼﮐﺖ ﺭﺳﻴﺪﻩﺍﻧﺪ ﻭ ﻫﻨﻮﺯ ُﻣﺸﻌﺮ ﻧﺸﺪﻩﺍﻧﺪ ﮐﻪ ﻋﻼﻣﺎﺕ ّ‬ ‫‪-‬‬

‫‪١‬ﺳﻮﺭﻩ ﺍﻧﺴﺎﻥ )ﺩﻫﺮ(‪ ،‬ﺁﻳﻪ ‪٥‬‬

‫‪٤٢‬‬

‫ﺹ ‪۲۸‬‬

‫ﺷﺪ ﻭ ﺷﻤﺲ ﻣﻮﻋﻮﺩ ﺍﺯ ﺍﻓﻖ ﻇﻬﻮﺭ ﺍﺷﺮﺍﻕ ﻧﻤﻮﺩ ﻭ ﺷﻤﺲ ﻭ ﻗﻤﺮ‬

‫‪ ٤٣‬ﻋﻠﻮﻡ ﻭ ﺍﺣﮑﺎﻡ ﻭ ﻣﻌﺎﺭﻑ ﻗﺒﻞ ﺗﺎﺭﻳﮏ ﺷﺪ ﻭ ﻏﺮﻭﺏ ﻧﻤﻮﺩ‪ .‬ﺣﺎﻝ ﺑﻪ‬

‫ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﻗﺪﻡ‬ ‫ﭼﺸﻢ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ ﻭ‬ ‫ﺟﻨﺎﺣﻰ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ ﺑﻪ ﺻﺮﺍﻁ ّ‬ ‫َ‬

‫ﻳﻠﻌﺒﻮﻥ"‪ ١‬ﺗﺎ ﺍﺯ ﺍﺻﺤﺎﺑﻰ‬ ‫ِ‬ ‫ﺧﻮﺿﻬﻢ َ َ ُ َ‬ ‫ﮔﺬﺍﺭ‪" ،‬ﻗﻞ ﺍ‪ ُ ُ‬‬ ‫ﺫﺭﻫﻢ ِﻓﻰ َ‬ ‫ﺛﻢ َ ُ‬ ‫ﺛﻢ‬ ‫ﺍﻟﺬﻳﻦ َ ُ‬ ‫ﺭﺑﻨﺎﺍ‪ ُ ُ‬‬ ‫ﻗﺎﻟﻮﺍ َ ‪َ ‬‬ ‫ﻣﺤﺴﻮﺏ ﺷﻮﻯ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ٕ" :‬ﺍ‪‬ﻥ ‪َ ‬‬ ‫ﺍﻟﻤﻼ‪‬ﮑﺔ‪٢ ".‬‬ ‫ﺍﺳﺘﻘﺎﻣﻮﺍ َ َ َ ‪ُ ‬‬ ‫ﻋﻠﻴﻬﻢ َ ‪ُ َ ‬‬ ‫ﺗﺘﻨﺰﻝ َ َ ِ ُ‬ ‫َْ​َ ُ‬ ‫ﺗﺎ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺳﺮﺍﺭ ﺭﺍ ﺑﻪ‬

‫ﺑﺼﺮ ﺧﻮﺩ ﻣﺸﺎﻫﺪﻩ ﻓﺮﻣﺎﺋﻰ‪ .‬ﺍﻯ ﺑﺮﺍﺩﺭ ﻣﻦ‪ ،‬ﻗﺪﻡ ﺭﻭﺡ ﺑﺮﺩﺍﺭ ﺗﺎ‬ ‫‪َ َ ٤٤‬‬

‫ﺑﺎﺩﻳﻪ ﻫﺎﻯ ﺑﻌﻴﺪﻩ ُﺑﻌﺪ ﻭ ﻫﺠﺮ ﺭﺍ ﺑﻪ ﺁﻧﻰ ﻃﻲ ﻓﺮﻣﺎﺋﻰ ﻭ ﺩﺭ ﺭﺿﻮﺍﻥ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﻓﺎﺋﺰ ﺷﻮﻯ‪ .‬ﻭ‬ ‫ﻗﺮﺏ ﻭ ﻭﺻﻞ ﺩﺭ ﺁﺋﻰ ﻭ ﺩﺭ َ َ‬ ‫ﻧﻔﺴﻰ ﺑﻪ ﺍﻧﻔﺲ ّ‬ ‫ﺑﻪ ﻗﺪﻡ ﺟﺴﺪ ﻫﺮﮔﺰ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﻃﻲ ﻧﺸﻮﺩ ﻭ ﻣﻘﺼﻮﺩ ﺣﺎﺻﻞ‬ ‫ّ‬ ‫ﮐﺎﻥ َﻋﻠﻰ‬ ‫ﻧﻴﺎﻳﺪ‪.‬‬ ‫ﻭﺍﻟﺴﻼﻡ َ َ‬ ‫ﺍﻟﺤﻖ ِ‬ ‫‪‬‬ ‫ﺑﺎﻟﺤﻖ َﻭ َ‬ ‫ﻣﻦ ‪َ َ ‬‬ ‫ﻋﻠﻰ َ ِ‬ ‫ﺍﺗﺒﻊ َ ‪‬‬ ‫‪ُ ‬‬

‫ِ‬ ‫ِ ِ‬ ‫ﻣﻮﻗﻮﻓﴼ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﻓﻲ ﺷﺎﻃﻰ‬ ‫‪٤٥‬‬ ‫ﺻﺮﺍﻁ َ ِ‬ ‫ﺑﺎﺳﻢ ﺍ‪ُ ‬‬ ‫ﺍﻻﻣﺮ ِ‬ ‫ﺍﻟﻌﺮﻓﺎﻥ ِ ِ‬ ‫‪‬‬ ‫ﺑﺮﺏ َ ِ ِ‬ ‫ﺍﻟﻤﺸﺎﺭﻕ ﻭ‬ ‫ﺍﻗﺴﻢ ِ َ ‪‬‬ ‫ﻣﻌﻨﻰ ﺁﻳﻬﻤﺒﺎﺭﮐﻪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻓﻼ ُ ِ ُ‬

‫ﺍﻟﻤﻐﺎﺭﺏ‪ ٣ ".‬ﺯﻳﺮﺍ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﺷﻤﺴﻰ ﺍﺯ ﺍﻳﻦ ﺷﻤﻮﺱ ﻣﺬﮐﻮﺭﻩ‬ ‫َ َ ِ‬

‫ﻣﺤﻞ ﺍﺷﺮﺍﻕ ﻭ ﻏﺮﻭﺏ ﺍﺳﺖ‪ .‬ﻭ ﭼﻮﻥ ﻋﻠﻤﺎﻯ ﺗﻔﺴﻴﺮ ﺑﺮ ﺣﻘﻴﻘﺖ‬ ‫ّ‬ ‫ﺍﻃﻼﻉ ﻧﻴﺎﻓﺘﻨﺪ ﻟﻬﺬﺍ ﺩﺭ ﺗﻔﺴﻴﺮ ﺍﻳﻦ ﺁﻳﻪ‬ ‫ﺍﻳﻦ ﺷﻤﺲ ﻫﺎﻯ ﻣﺬﮐﻮﺭﻩ ّ‬

‫ﻣﻌﻄﻞ ﺷﺪﻧﺪ‪ .‬ﻭ ﺑﻌﻀﻰ ﺫﮐﺮ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﭼﻮﻥ ﺁﻓﺘﺎﺏ ﺩﺭ‬ ‫ﻣﺒﺎﺭﮐﻪ ّ‬

‫ﻫﺮ ﺭﻭﺯ ﺍﺯ ﻧﻘﻄﻪ ﺍﻯ ﻃﻠﻮﻉ ﻣﻰ ﻧﻤﺎﻳﺪ ﻏﻴﺮ ﺍﺯ ﻧﻘﻄﻪ ﻳﻮﻡ ﻗﺒﻞ ﻟﻬﺬﺍ ﺑﻪ‬ ‫‪-‬‬

‫‪-‬‬

‫‪١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪٩١‬‬

‫‪٣‬ﺳﻮﺭﻩ ﻣﻌﺎﺭﺝ‪ ،‬ﺁﻳﻪ ‪٤٠‬‬

‫ﻓﺼﻠﺖ‪ ،‬ﺁﻳﻪ ‪٣٠‬‬ ‫‪ -٢‬ﺳﻮﺭﻩ ّ‬

‫ﺹ ‪۲۹‬‬

‫ﻟﻔﻆ ﺟﻤﻊ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻭ ﺑﻌﻀﻰ ﺩﻳﮕﺮ ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﻣﻘﺼﻮﺩ‬

‫ﻣﺤﻠﻰ ﻃﺎﻟﻊ‬ ‫ﻓﺼﻮﻝ ﺍﺭﺑﻌﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﻓﺼﻠﻰ ﭼﻮﻥ ﺷﻤﺲ ﺍﺯ‬ ‫ّ‬

‫ﻣﺤﻠﻰ ﻏﺮﻭﺏ ﻣﻰ ﻧﻤﺎﻳﺪ ﻟﻬﺬﺍ ﻣﺸﺎﺭﻕ ﻭ ﻣﻐﺎﺭﺏ ﺫﮐﺮ‬ ‫ﻣﻰ ﺷﻮﺩ ﻭ ﺑﻪ‬ ‫ّ‬ ‫ﺷﺪﻩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻣﺮﺍﺗﺐ ﻋﻠﻢ ﻋﺒﺎﺩ‪ .‬ﻭ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺑﻪ ﺟﻮﺍﻫﺮ‬

‫ﻋﻠﻢ ﻭ ﻟﻄﺎﺋﻒ ﺣﮑﻤﺖ ﭼﻪ ﺟﻬﻞ ﻫﺎ ﻭ ﻋﻴﻮﺏ ﻫﺎ ﮐﻪ ﻧﺴﺒﺖ‬

‫ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻭﺍﺿﺤﻪ ﻣﺤﮑﻤﻪ ﻣﺘﻘﻨﻪ‬

‫ﺗﻔﻄﺮ ﺳﻤﺎء ﺭﺍ ﮐﻪ ﺍﺯ ﻋﻼﺋﻢ ﺳﺎﻋﺖ ﻭ ﻗﻴﺎﻣﺖ ﺍﺳﺖ‬ ‫ﻏﻴﺮ ﻣﺘﺸﺎﺑﻪ ّ‬

‫ﺍﻧﻔﻄﺮﺕ‪١ ".‬‬ ‫ﺍﻟﺴﻤﺎء َ َ َ ْ‬ ‫ﺍﺩﺭﺍﮎ ﻧﻤﺎ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ٕ" :‬ﺍ َﺫﺍ ‪ُ َ ‬‬

‫ﻣﻘﺼﻮﺩ ﺳﻤﺎء ﺍﺩﻳﺎﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﻣﺮﺗﻔﻊ ﻣﻰ ﺷﻮﺩ ﻭ ﺑﻪ‬ ‫ﻇﻬﻮﺭ ﺑﻌﺪ ﺷﮑﺎﻓﺘﻪ ﻣﻰ ﮔﺮﺩﺩ‪ ،‬ﻳﻌﻨﻰ ﺑﺎﻃﻞ ﻭ ﻣﻨﺴﻮﺥ ﻣﻰ ﺷﻮﺩ‪.‬‬

‫ﺗﻔﻄﺮ ﺍﻳﻦ ﺳﻤﺎء‬ ‫ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﮔﺮ ﺩﺭﺳﺖ ﻣﻼﺣﻈﻪ ﺷﻮﺩ ّ‬

‫ﺗﺄﻣﻞ ﻓﺮﻣﺎﺋﻴﺪ‪ .‬ﺩﻳﻨﻰ‬ ‫ﺍﻋﻈﻢ ﺍﺳﺖ ﺍﺯ ّ‬ ‫ﺗﻔﻄﺮ ﺳﻤﺎء ﻇﺎﻫﺮﻯ‪ .‬ﻗﺪﺭﻯ ّ‬

‫ﻇﻞ ﺁﻥ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﻮﺩﻩ‬ ‫ﮐﻪ ﺳﺎﻝ ﻫﺎ ﻣﺮﺗﻔﻊ ﺷﺪﻩ ﺑﺎﺷﺪ ﻭ ﺟﻤﻴﻊ ﺩﺭ ّ‬

‫ﻣﺪﺕ ﻫﺎ ﺗﺮﺑﻴﺖ ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﺁﺑﺎء ﻭ‬ ‫ﺑﺎﺷﻨﺪ ﻭ ﺑﻪ ﺍﺣﮑﺎﻡ ﻣﺸﺮﻗﻪ ﺁﻥ ّ‬

‫ﺍﺟﺪﺍﺩ ﺟﺰ ﺫﮐﺮ ﺁﻥ ﺭﺍ ﻧﺸﻨﻴﺪﻩ‪ ،‬ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﭼﺸﻢ ﻫﺎ ﺟﺰ ﻧﻔﻮﺫ‬ ‫ﺍﻣﺮﺵ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﮑﺮﺩﻩ ﻭ ﮔﻮﺵ ﻫﺎ ﺟﺰ ﺍﺣﮑﺎﻣﺶ ﺭﺍ ﺍﺳﺘﻤﺎﻉ‬

‫ﻗﻮﺕ ﻭ‬ ‫ﻧﻨﻤﻮﺩﻩ‪ ،‬ﺑﻌﺪ ﻧﻔﺴﻰ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﺟﻤﻴﻊ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻪ ّ‬

‫ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﺗﻔﺮﻳﻖ ﻧﻤﺎﻳﺪ ﻭ ﻓﺼﻞ ﮐﻨﺪ ﺑﻠﮑﻪ ﻫﻤﻪ ﺭﺍ ﻧﻔﻰ ﻓﺮﻣﺎﻳﺪ ‪.‬‬

‫ﺣﺎﻝ ﻓﮑﺮ ﻧﻤﺎ ﮐﻪ ﺍﻳﻦ ﺍﻋﻈﻢ ﺍﺳﺖ ﻳﺎ ﺁﻧﭽﻪ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﮔﻤﺎﻥ‬ ‫‪-‬‬

‫‪١‬ﺳﻮﺭﻩ ﺍﻧﻔﻄﺎﺭ‪ ،‬ﺁﻳﻪ ‪١‬‬

‫‪٤٦‬‬

‫ﺹ ‪٣٠‬‬

‫ﺗﻔﻄﺮ ﺳﻤﺎء؟ ﻭ ﺩﻳﮕﺮ ﺯﺣﻤﺖ ﻭ ﻣﺮﺍﺭﺕ ﺁﻥ ﻃﻠﻌﺎﺕ ﺭﺍ‬ ‫‪ ٤٧‬ﻧﻤﻮﺩﻩﺍﻧﺪ ﺍﺯ ّ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﮐﻪ ﺑﻰ ﻧﺎﺻﺮ ﻭ ﻣﻌﻴﻦ ﻇﺎﻫﺮﻯ ﺩﺭ ﻣﻘﺎﺑﻞ ﺟﻤﻴﻊ ﺍﻫﻞ‬ ‫ﺍﺭﺽ ﺍﻗﺎﻣﻪ ﺣﺪﻭﺩ ﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺑﺎ ﺁﻥ ﻫﻤﻪ ﺍﻳﺬﺍء ﮐﻪ ﺑﺮ ﺁﻥ‬

‫‪٤٨‬‬

‫ﻭﺟﻮﺩ ﻫﺎﻯ ﻣﺒﺎﺭﮐﻪ ﻟﻄﻴﻔﻬﺮﻗﻴﻘﻪ ﻭﺍﺭﺩ ﻣﻰ ﺷﻮﺩ ﻭ ﺑﺎ ﮐﻤﺎﻝ ﻗﺪﺭﺕ‬

‫ﺗﺤﻤﻞ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺻﺒﺮ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺑﺎ ﻧﻬﺎﻳﺖ ﻏﻠﺒﻪ‬ ‫ّ‬

‫ﻣﻌﻨﻰ ﺗﺒﺪﻳﻞ ﺍﺭﺽ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﮐﻪ ﻏﻤﺎﻡ ﺭﺣﻤﺖ ﺁﻥ ﺳﻤﺎء ﺑﺮ‬

‫ﻗﻠﻮﺑﻰ ﮐﻪ ﻧﻴﺴﺎﻥ ﻣﮑﺮﻣﺖ ﻣﺒﺬﻭﻝ ﺩﺍﺷﺖ‪ ،‬ﺗﺒﺪﻳﻞ ﺷﺪ ﺍﺭﺍﺿﻰ ﺁﻥ‬ ‫ﻗﻠﻮﺏ ﺑﻪ ﺍﺭﺽ ﻣﻌﺮﻓﺖ ﻭ ﺣﮑﻤﺖ‪ .‬ﻭ ﭼﻪ ﺭﻳﺎﺣﻴﻦ ﺗﻮﺣﻴﺪ ﮐﻪ ﺩﺭ‬ ‫ﺭﻳﺎﺽ ﻗﻠﻮﺑﺸﺎﻥ ﺍﻧﺒﺎﺕ ﺷﺪﻩ ﻭ ﭼﻪ ﺷﻘﺎﻳﻖ ﻫﺎﻯ ﺣﻘﺎﻳﻖ ﻋﻠﻢ ﻭ‬ ‫ﺣﮑﻤﺖ ﮐﻪ ﺍﺯ ﺻﺪﻭﺭ ﻣﻨﻴﺮﺷﺎﻥ ﺭﻭﺋﻴﺪﻩ‪ .‬ﻭ ﺍﮔﺮ ﺍﺭﺽ ﻗﻠﻮﺑﺸﺎﻥ‬

‫ﻣﻌﻠﻢ‬ ‫ﺗﺒﺪﻳﻞ ﻧﻤﻰ ﺷﺪ ﭼﮕﻮﻧﻪ ﺭﺟﺎﻟﻰ ﮐﻪ ﺣﺮﻓﻰ ﺗﻌﻠﻴﻢ ﻧﮕﺮﻓﺘﻪﺍﻧﺪ ﻭ ّ‬ ‫ﺭﺍ ﻧﺪﻳﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﻫﻴﭻ ﺩﺑﺴﺘﺎﻧﻰ ﻗﺪﻡ ﻧﮕﺬﺍﺷﺘﻪﺍﻧﺪ ﺑﻪ ﮐﻠﻤﺎﺕ ﻭ‬

‫ﺗﮑﻠﻢ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺍﺣﺪﻯ ﺍﺩﺭﺍﮎ ﻧﺘﻮﺍﻧﺪ ﻧﻤﻮﺩ؟ ﮔﻮﻳﺎ ﺍﺯ‬ ‫ﻣﻌﺎﺭﻓﻰ ّ‬

‫ﻟﺪﻧﻰ‬ ‫ﺗﺮﺍﺏ ﻋﻠﻢ ﺳﺮﻣﺪﻯ ﺳﺮﺷﺘﻪ ﺷﺪﻩﺍﻧﺪ ﻭ ﺍﺯ ﺁﺏ ﺣﮑﻤﺖ ّ‬

‫ﻳﻘﺬﻓﻪ‬ ‫ﻧﻮﺭ َ ْ ِ ُ‬ ‫ﺍﻟﻌﻠﻢ ُ ٌ‬ ‫ﻋﺠﻴﻦ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ ِ َ " :‬‬ ‫ﻗﻠﺐ َﻣﻦ َﻳﺸﺎء‪ ".‬ﻭ ﺍﻳﻦ ﻧﺤﻮ ﺍﺯ ﻋﻠﻢ ﺍﺳﺖ ﮐﻪ ﻣﻤﺪﻭﺡ‬ ‫ﺍ‪ ُ‬ﻓﻰ َ ِ‬

‫ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪ .‬ﻧﻪ ﻋﻠﻮﻡ ﻣﺤﺪﻭﺩﻩ ﮐﻪ ﺍﺯ ﺍﻓﮑﺎﺭ ﻣﺤﺠﻮﺑﻪ ﮐﺪﺭﻩ‬ ‫‪٤٩‬‬

‫ﺍﺣﺪﺍﺙ ﺷﺪﻩ ﻭ ﺁﻥ ﺭﺍ ﮔﺎﻫﻰ ﺍﺯ ﻫﻢ ﺳﺮﻗﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺮ ﺩﻳﮕﺮﺍﻥ‬

‫ﺍﻓﺘﺨﺎﺭ ﻣﻰ ﮐﻨﻨﺪ‪ .‬ﺍﻯ ﮐﺎﺵ ﺻﺪﺭﻫﺎﻯ ﻋﺒﺎﺩ ﺍﺯ ﻧﻘﻮﺵ ﺍﻳﻦ ﺗﺤﺪﻳﺪﺍﺕ‬

‫ﺗﺠﻠﻰ ﺍﻧﻮﺍﺭ‬ ‫ﻟﻌﻞ ﺑﻪ ّ‬ ‫ﻣﻘﺪﺱ ﻣﻰ ﺷﺪ ﮐﻪ َ َ ‪‬‬ ‫ﻭ ﮐﻠﻤﺎﺕ ﻣﻈﻠﻤﻪ ﭘﺎﮎ ﻭ ّ‬

‫ﺹ ‪۳۱‬‬

‫ﻟﺪﻧﻰ ﻓﺎﺋﺰ‬ ‫ﺷﻤﺲ ﻋﻠﻢ ﻭ ﻣﻌﺎﻧﻰ ﻭ ﺟﻮﺍﻫﺮ ﺍﺳﺮﺍﺭ ﺣﮑﻤﺖ ّ‬

‫ﻣﻰ ﮔﺸﺖ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻧﻤﺎ‪ ،‬ﺍﮔﺮ ﺍﻳﻦ ﺍﺭﺍﺿﻰ ﺟﺮﺯﻫﻮﺟﻮﺩ ﺗﺒﺪﻳﻞ‬

‫ﻫﻮﻳﻪ‬ ‫ﻣﺤﻞ ﻇﻬﻮﺭ ﺍﺳﺮﺍﺭ‬ ‫ﻧﻤﻰ ﺷﺪ ﭼﮕﻮﻧﻪ‬ ‫ّ‬ ‫ﺍﺣﺪﻳﻪ ﻭ ﺑﺮﻭﺯ ﺟﻮﺍﻫﺮ ّ‬ ‫ّ‬ ‫ﻏﻴﺮ‬ ‫ﻳﻮﻡ ُ َ ‪ُ ‬‬ ‫ﺍﻻﺭﺽ َ َ‬ ‫ﺗﺒﺪﻝ َ ُ‬ ‫ﻣﻰ ﺷﺪ؟ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ َ " :‬‬

‫ﺍﻻﺭﺽ‪ ١".‬ﻭ ﺍﺯ ﻧﺴﻤﺎﺕ ﺟﻮﺩ ﺁﻥ ﺳﻠﻄﺎﻥ ﻭﺟﻮﺩ ﺍﺭﺽ ﻇﺎﻫﺮﻩ ﻫﻢ‬ ‫َ ِ‬

‫ﺗﺘﻔﮑﺮﻭﻥ‪ .‬ﻭ ﺩﻳﮕﺮ ﻣﻌﻨﻰ ‪٥١‬‬ ‫ﺍﺳﺮﺍﺭ ‪‬‬ ‫ﺍﻧﺘﻢ ﻓﻰ َ ِ‬ ‫ﺍﻟﻈﻬﻮﺭ َ َ َ ‪ُ ‬‬ ‫ﺗﺒﺪﻳﻞ ﻳﺎﻓﺘﻪ َﻟﻮ َ ُ‬ ‫ﻳﻮﻡ‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ َ " :‬‬ ‫ﻭﺍﻻﺭﺽ َﺟﻤﻴﻌﴼ َ َ ُ ُ‬ ‫ﻗﺒﻀﺘﻪ َ َ‬ ‫ﻣﻄﻮﻳﺎﺕ ِ َ ِ‬ ‫ﻋﻤﺎ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭ َ َ َ‬ ‫ﺗﻌﺎﻟﻰ َ ‪‬‬ ‫ﻭﺍﻟﺴﻤﻮﺍﺕ َ ‪ٌ ‬‬ ‫ﺍﻟﻘﻴﺎﻣﺔ َ ‪‬‬ ‫ﺑﻴﻤﻴﻨﻪ ُ َ َ ُ‬ ‫ُ‬ ‫َ‬

‫ﻳﺸﺮﮐﻮﻥ‪ ٢".‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻫﻤﻪ ﺯﻣﻴﻦ ﺍﺧﺬ ﺷﺪﻩ‪،‬‬ ‫ُ ِ ُ َ‬

‫ﺩﺭ ﺩﺳﺖ ﺍﻭﺳﺖ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻭ ﺁﺳﻤﺎﻥ ﭘﻴﭽﻴﺪﻩ ﺷﺪﻩ‪ ،‬ﺩﺭ ﺩﺳﺖ‬

‫ﺭﺍﺳﺖ ﺍﻭﺳﺖ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ﺍﻧﺼﺎﻑ ﻣﻰ ﺧﻮﺍﻫﺪ ﮐﻪ ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﻳﻦ‬ ‫ﻣﺮﺗﺐ ﻣﻰ ﺷﻮﺩ؟‬ ‫ﺍﺳﺖ ﮐﻪ ﻣﺮﺩﻡ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﭼﻪ ﺣﺴﻦ ﺑﺮ ﺁﻥ ّ‬

‫ﺣﻖ ﻣﻨﻴﻊ‪ ،‬ﺩﺳﺘﻰ ﮐﻪ ﻣﺮﺋﻰ ﺷﻮﺩ ﺑﻪ‬ ‫ﻭﺍﻧﮕﻬﻰ ﺍﻳﻦ ّ‬ ‫ﻣﺴﻠﻢ ﺍﺳﺖ ﮐﻪ ّ‬ ‫ﺑﺼﺮ ﻇﺎﻫﺮ ﻭ ﻣﺮﺗﮑﺐ ﺍﻳﻦ ﺍﻣﻮﺭﺍﺕ ﺷﻮﺩ ﻣﻨﺴﻮﺏ ﺑﻪ ﺫﺍﺕ ﻧﻴﺴﺖ‬

‫ﺑﻠﮑﻪ ﮐﻔﺮﻯ ﺍﺳﺖ ﻣﺤﺾ ﻭ ﺍﻓﮑﻰ ﺍﺳﺖ ﺻﺮﻑ ﺍﻗﺮﺍﺭ ﺑﺮ ﭼﻨﻴﻦ‬

‫ﺍﻣﺮﻯ‪ .‬ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻰ ﻣﻈﺎﻫﺮ ﺍﻣﺮ ﺍﻭ ﻫﺴﺘﻨﺪ ﮐﻪ ﺩﺭ ﻗﻴﺎﻣﺖ ﺑﻪ ﺍﻳﻦ‬ ‫ﺍﻣﺮ ﻣﺄﻣﻮﺭ ﻣﻰ ﺷﻮﻧﺪ ﺍﻳﻦ ﻫﻢ ﺑﻪ ﻏﺎﻳﺖ ﺑﻌﻴﺪ ﺍﺳﺖ ﻭ ﺑﻰ ﻓﺎﺋﺪﻩ‪.‬‬

‫ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﺭﺽ‪ ،‬ﺍﺭﺽ ﻣﻌﺮﻓﺖ ﻭ ﻋﻠﻢ ﺍﺳﺖ ﻭ ﺍﺯ ﺳﻤﺎﻭﺍﺕ‪،‬‬ ‫ﺳﻤﺎﻭﺍﺕ ﺍﺩﻳﺎﻥ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎ ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﺭﺽ ﻋﻠﻢ ﻭ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺁﻳﻪ ‪٤٨‬‬

‫ﺯﻣﺮ‪ ،‬ﺁﻳﻪ ‪٦٧‬‬ ‫‪-٢‬ﺳﻮﺭﻩ ّ‬

‫‪٥٠‬‬

‫ﺹ ‪۳۲‬‬

‫ﻣﻌﺮﻓﺖ ﮐﻪ ﺍﺯ ﻗﺒﻞ ﻣﺒﺴﻮﻁ ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﻗﺒﻀﻪ ﻗﺪﺭﺕ ﻭ ﺍﻗﺘﺪﺍﺭ‬

‫ﻗﺒﺾ ﻧﻤﻮﺩ ﻭ ﺍﺭﺽ ﻣﻨﻴﻌﻪ ﺗﺎﺯﻩ ﺩﺭ ﻗﻠﻮﺏ ﻋﺒﺎﺩ ﻣﺒﺴﻮﻁ ﻓﺮﻣﻮﺩ ﻭ‬

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‫ﺻﺪﻭﺭ ﻣﻨﻴﺮﻩ‬ ‫ﺭﻳﺎﺣﻴﻦ ﺟﺪﻳﺪﻩ ﻭ ﮔﻞ ﻫﺎﻯ ﺑﺪﻳﻌﻪ ﻭ ﺍﺷﺠﺎﺭ ﻣﻨﻴﻌﻪ ﺍﺯ ُ‬

‫ﺍﻧﺒﺎﺕ ﻧﻤﻮﺩ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻼﺣﻈﻪ ﮐﻦ ﮐﻪ ﺳﻤﺎﻭﺍﺕ ﺍﺩﻳﺎﻥ ﻣﺮﺗﻔﻌﻪ‬

‫ﺩﺭ ﻗﺒﻞ ﭼﮕﻮﻧﻪ ﺩﺭ ﻳﻤﻴﻦ ﻗﺪﺭﺕ ﭘﻴﭽﻴﺪﻩ ﺷﺪ ﻭ ﺳﻤﺎء ﺑﻴﺎﻥ ﺑﻪ‬ ‫ﺍﻣﺮﺍ‪ ‬ﻣﺮﺗﻔﻊ ﮔﺸﺖ ﻭ ﺑﻪ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ ﻧﺠﻮﻡ ﺍﻭﺍﻣﺮ ﺑﺪﻳﻌﻪ‬

‫ﺟﺪﻳﺪﻩ ﺗﺰﻳﻴﻦ ﻳﺎﻓﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺍﺳﺮﺍﺭ ﮐﻠﻤﺎﺕ ﮐﻪ ﺑﻰ ﺣﺠﺎﺏ‬ ‫ﮐﺸﻒ ﻭ ﻇﺎﻫﺮ ﮔﺸﺘﻪ ﺗﺎ ﺍﺩﺭﺍﮎ ﺻﺒﺢ ﻣﻌﺎﻧﻰ ﻓﺮﻣﺎﺋﻰ ﻭ ﺳﺮﺍﺝ ﻫﺎﻯ‬ ‫ﺗﻮﮐﻞ ﻭ ﺍﻧﻘﻄﺎﻉ ﺧﺎﻣﻮﺵ‬ ‫ﻇﻨﻮﻥ ﻭ ﻭﻫﻢ ﻭ‬ ‫ﻗﻮﺕ ّ‬ ‫ّ‬ ‫ﺷﮏ ﻭ ﺭﻳﺐ ﺭﺍ ﺑﻪ ّ‬

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‫ﻧﻤﺎﺋﻰ ﻭ ﻣﺼﺒﺎﺡ ﺟﺪﻳﺪ ﻋﻠﻢ ﻭ ﻳﻘﻴﻦ ﺩﺭ ﻣﺸﮑﺎﺕ ﻗﻠﺐ ﻭ ﺩﻝ‬

‫ﺑﺮﺍﻓﺮﻭﺯﻯ‪ .‬ﻭ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﻣﺮﻣﻮﺯﻩ ﻭ ﺍﺷﺎﺭﺍﺕ ﻣﻠﻐﺰﻩ ﮐﻪ ﺍﺯ‬

‫ﺍﻣﺮﻳﻪ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻣﻘﺼﻮﺩ ﺍﻣﺘﺤﺎﻥ ﻋﺒﺎﺩ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ‬ ‫ﻣﺼﺎﺩﺭ ّ‬

‫ﺟﻴﺪﻩ ﻣﻨﻴﺮﻩ ﺍﺯ ﺍﺭﺍﺿﻰ‬ ‫ﻣﺬﮐﻮﺭ ﺷﺪ ﺗﺎ ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﺍﺭﺍﺿﻰ ﻗﻠﻮﺏ ّ‬ ‫‪٥٤‬‬

‫ﺳﻨﺖ ﺍﻟﻬﻰ ﺩﺭ ﻣﻴﺎﻥ ﻋﺒﺎﺩ ﺑﻮﺩﻩ‬ ‫ﺟﺮﺯﻩ ﻓﺎﻧﻴﻪ‪ .‬ﻭ ﻫﻤﻴﺸﻪ ﺍﻳﻦ ﺍﺯ ّ‬

‫ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﮐﺘﺐ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺁﻳﻪ ﻗﺒﻠﻪ ﺭﺍ ﻣﻼﺣﻈﻪ‬

‫ﻣﺤﻤﺪﻯ ﺍﺯ ﻣﺸﺮﻕ‬ ‫ﻧﺒﻮﺕ‬ ‫ّ‬ ‫ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻫﺠﺮﺕ ﺷﻤﺲ ّ‬

‫ﺗﻮﺟﻪ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ ﺩﺭ ﻭﻗﺖ‬ ‫ﺑﻄﺤﺎ ﺑﻪ ﻳﺜﺮﺏ‪ ،‬ﺭﻭ ﺑﻪ ﺑﻴﺖ‬ ‫ّ‬ ‫ﺍﻟﻤﻘﺪﺱ ّ‬ ‫ﺻﻼﺕ‪ ،‬ﺗﺎ ﺁﻧﮑﻪ ﻳﻬﻮﺩ ﺑﻌﻀﻰ ﺳﺨﻦ ﻫﺎﻯ ﻧﺎﺷﺎﻳﺴﺘﻪ ﺑﺮ ﺯﺑﺎﻥ‬

‫ﺭﺍﻧﺪﻧﺪ ﮐﻪ ﺫﮐﺮﺵ ﺷﺎﻳﺴﺘﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻴﺴﺖ ﻭ ﺳﺒﺐ ﺗﻄﻮﻳﻞ‬

‫ﻣﮑﺪﺭ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻟﺤﺎﻅ‬ ‫ﮐﻼﻡ ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺁﻥ ﺣﻀﺮﺕ ﺑﺴﻴﺎﺭ‬ ‫ّ‬

‫ﺹ ‪۳۳‬‬

‫ﺗﺤﻴﺮ ﺩﺭ ﺳﻤﺎء ﻧﻈﺮ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺑﻌﺪ ﺟﺒﺮﺋﻴﻞ ﻧﺎﺯﻝ ﺷﺪ‬ ‫ّ‬ ‫ﺗﻔﮑﺮ ﻭ ّ‬

‫‪" :‬‬ ‫ﺍﻟﺴﻤﺎء‬ ‫ﺗﻘﻠﺐ َ ِ َ‬ ‫ﻭﺟﻬﮏ ِﻓﻰ ‪‬‬ ‫ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺗﻼﻭﺕ ﻧﻤﻮﺩ َﻗﺪ َﻧﺮﻯ َ َ ‪َ ‬‬

‫ﺗﺮﺿﺎﻫﺎ‪ ١ ".‬ﺗﺎ ﺁﻧﮑﻪ ﺩﺭ ﻳﻮﻣﻰ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎ‬ ‫ﻓﻠﻨﻮﻟﻴﻨﮏ ِ َ ً‬ ‫َ​ََُ ‪َ َ‬‬ ‫ﻗﺒﻠﺔ َ َ َ‬

‫ﺟﻤﻌﻰ ﺍﺻﺤﺎﺏ ﺑﻪ ﻓﺮﻳﻀﻪ ﻇﻬﺮ ﻣﺸﻐﻮﻝ ﺷﺪﻧﺪ ﻭ ﺩﻭ ﺭﮐﻌﺖ ﺍﺯ‬ ‫ﻧﻤﺎﺯ ﺑﺠﺎ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﺟﺒﺮﺋﻴﻞ ﻧﺰﻭﻝ ﻧﻤﻮﺩ ﻭ ﻋﺮﺽ ﮐﺮﺩ‪:‬‬

‫"َ​َ ‪‬‬ ‫ﺷﻄﺮ َ ِ ِ‬ ‫ﺍﻟﺤﺮﺍﻡ‪ ٢ ".‬ﺩﺭ ﺍﺛﻨﺎﻯ ﻧﻤﺎﺯ ﺣﻀﺮﺕ ﺍﺯ‬ ‫ﻓﻮﻝ َ َ َ‬ ‫ﻭﺟﻬﮏ َ َ‬ ‫ﺍﻟﻤﺴﺠﺪ َ ِ‬

‫ﺍﻟﻤﻘﺪﺱ ﺍﻧﺤﺮﺍﻑ ﺟﺴﺘﻪ ﺑﻪ ﮐﻌﺒﻪ ﻣﻘﺎﺑﻞ ﺷﺪﻧﺪ‪ .‬ﻓﻰ ﺍﻟﺤﻴﻦ‬ ‫ﺑﻴﺖ‬ ‫ّ‬

‫ﺗﺰﻟﺰﻝ ﻭ ﺍﺿﻄﺮﺍﺏ ﺩﺭ ﻣﻴﺎﻥ ﺍﺻﺤﺎﺏ ﺍﻓﺘﺎﺩ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺟﻤﻌﻰ‬ ‫ﻧﻤﺎﺯ ﺭﺍ ﺑﺮ ﻫﻢ ﺯﺩﻩ ﺍﻋﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻓﺘﻨﻪ ﻧﺒﻮﺩ ﻣﮕﺮ ﺑﺮﺍﻯ‬

‫ﺍﻣﺘﺤﺎﻥ ﻋﺒﺎﺩ ﻭ ٕ ّﺍﻻ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻗﺎﺩﺭ ﺑﻮﺩ ﮐﻪ ﻫﻴﭻ ﻗﺒﻠﻪ ﺭﺍ‬

‫ﺍﻟﻤﻘﺪﺱ ﺭﺍ ﻗﺮﺍﺭ ﻓﺮﻣﺎﻳﺪ ﻭ‬ ‫ﺗﻐﻴﻴﺮ ﻧﺪﻫﺪ ﻭ ﺩﺭ ﺁﻥ ﻋﺼﺮ ﻫﻢ ﺑﻴﺖ‬ ‫ّ‬

‫ﺍﻳﻦ ﺧﻠﻌﺖ ﻗﺒﻮﻝ ﺭﺍ ﺍﺯ ﻭﻯ ﺳﻠﺐ ﻧﻨﻤﺎﻳﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻋﻬﺪ ﺍﮐﺜﺮﻯ‬ ‫ﺍﻧﺒﻴﺎء ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻣﺒﻌﻮﺙ ﺑﻪ ﺭﺳﺎﻟﺖ ﺷﺪﻧﺪ ﻣﺜﻞ ﺩﺍﻭﺩ ﻭ‬

‫ﻋﻴﺴﻰ ﻭ ﺩﻭﻥ ﺁﻧﻬﺎ ﺍﺯ ﺍﻧﺒﻴﺎﻯ ﺍﻋﻈﻢ ﮐﻪ ﻣﺎ ﺑﻴﻦ ﺍﻳﻦ ﺩﻭ ﻧﺒﻲ ﺁﻣﺪﻧﺪ‬ ‫ّ‬ ‫ﻫﻴﭻ ﺣﮑﻢ ﻗﺒﻠﻪ ﺗﻐﻴﻴﺮ ﺩﺍﺩﻩ ﻧﺸﺪ ﻭ ﻫﻤﻪ ﺍﻳﻦ ﻣﺮﺳﻠﻴﻦ ﺍﺯ ﺟﺎﻧﺐ‬

‫ﺗﻮﺟﻪ ﻫﻤﺎﻥ ﺟﻬﺖ ﺍﻣﺮ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻭ‬ ‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ّ‬ ‫ّ‬ ‫ﻧﺴﺒﺖ ﻫﻤﻪ ﺍﺭﺍﺿﻰ ﻫﻢ ﺑﻪ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻳﮑﻰ ﺍﺳﺖ ﻣﮕﺮ‬

‫ﻫﺮ ﺍﺭﺿﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ ﻣﻈﺎﻫﺮ ﺧﻮﺩ ﺗﺨﺼﻴﺺ ﺑﻪ ﺍﻣﺮﻯ ﺩﻫﺪ‪.‬‬ ‫ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ِ ّ ِ َ " :‬‬ ‫ﻓﺜﻢ‬ ‫ﻓﺎﻳﻨﻤﺎ ُ َ ‪‬‬ ‫ﻭﻟﻠﻪ َ ِ ُ‬ ‫ﺗﻮﻟﻮﺍ َ َ ‪‬‬ ‫ﻭﺍﻟﻤﻐﺮﺏ َ َ َ‬ ‫ﺍﻟﻤﺸﺮﻕ َ ِ ُ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٤٤‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٤٩‬‬

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‫ﺹ ‪۳۴‬‬

‫ﺗﺤﻘﻖ ﺍﻳﻦ ﺍﻣﻮﺭ ﭼﺮﺍ ﺗﺒﺪﻳﻞ ﺷﺪ ﮐﻪ ﺳﺒﺐ‬ ‫ﻭﺟﻪ ﺍ‪ ١".ِ‬ﺑﺎ ﻭﺟﻮﺩ‬ ‫ّ‬ ‫َ ُ‬ ‫ﻋﻠﺖ ﺗﺰﻟﺰﻝ ﻭ ﺍﺿﻄﺮﺍﺏ ﺍﺻﺤﺎﺏ‬ ‫ﺟﺰﻉ ﻭ ﻓﺰﻉ ﻋﺒﺎﺩ ﺷﻮﺩ ﻭ ّ‬

‫ﮔﺮﺩﺩ؟ ﺑﻠﻰ‪ ،‬ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻣﻮﺭ ﮐﻪ ﺳﺒﺐ ﻭﺣﺸﺖ ﺟﻤﻴﻊ ﻧﻔﻮﺱ‬ ‫ﻣﺤﮏ ﺍﻣﺘﺤﺎﻥ ﺍ‪‬‬ ‫ﮐﻞ ﺑﻪ‬ ‫ّ‬ ‫ﺍﺳﺖ ﻭﺍﻗﻊ ﻧﻤﻰ ﺷﻮﺩ ﻣﮕﺮ ﺑﺮﺍﻯ ﺁﻧﮑﻪ ّ‬

‫ﺩﺭ ﺁﻳﻨﺪ ﺗﺎ ﺻﺎﺩﻕ ﻭ ﮐﺎﺫﺏ ﺍﺯ ﻫﻢ ﺗﻤﻴﺰ ﻭ ﺗﻔﺼﻴﻞ ﻳﺎﺑﺪ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ‬

‫‪" :‬‬ ‫ﮐﻨﺖ‬ ‫ﺟﻌﻠﻨﺎ ِ َ‬ ‫ﺍﻟﻘﺒﻠﺔ َﺍﻟ‪‬ﺘﻰ ُ َ‬ ‫ﺑﻌﺪ ﺍﺯ ﺍﺧﺘﻼﻑ ﻧﺎﺱ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َﻣﺎ َ َ َ‬

‫ﻳﻨﻘﻠﺐ َﻋﻠﻰ‬ ‫ﻳﺘﺒﻊ ‪َ ُ ‬‬ ‫ﻟﻨﻌﻠﻢ َﻣﻦ َ ‪ُ ‬‬ ‫ﺍﻟﺮﺳﻮﻝ ِ ‪ْ ‬‬ ‫ﻋﻠﻴﻬﺎ ٕﺍّﻻ ِ ْ َ َ‬ ‫َ​َ َ‬ ‫ﻣﻤﻦ َ ِ ُ‬

‫ﻋﻘﺒﻴﻪ " ‪ ٢‬ﮐﻪ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﻣﺎ ﻧﮕﺮﺩﺍﻧﻴﺪﻳﻢ ﻭ ﺑﺮﻫﻢ ﻧﺰﺩﻳﻢ ﻗﺒﻠﻪ ﺭﺍ‬ ‫َِ َ‬

‫ﺍﻟﻤﻘﺪﺱ ﺑﺎﺷﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﻣﺘﺎﺑﻌﺖ ﺗﻮ ﻣﻰ ﻧﻤﺎﻳﺪ‬ ‫ﮐﻪ ﺁﻥ ﺑﻴﺖ‬ ‫ّ‬ ‫ﻭ ﮐﻪ ﺭﺍﺟﻊ ﺑﺮ ﻋﻘﺒﻴﻪ ﻣﻰ ﺷﻮﺩ‪ ،‬ﻳﻌﻨﻰ ﺍﻋﺮﺍﺽ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﺍﻃﺎﻋﺖ‬

‫‪٥٦‬‬

‫ﻣﺴﺘﻨﻔﺮﺓ‬ ‫ﺣﻤﺮ ُ ْ َ ْ ِ َ ٌ‬ ‫ﻧﻤﻰ ﮐﻨﺪ ﻭ ﺻﻼﺕ ﺭﺍ ﺑﺎﻃﻞ ﻧﻤﻮﺩﻩ ﻓﺮﺍﺭ ﻣﻰ ﻧﻤﺎﻳﺪ‪ٌ ُ ُ " .‬‬ ‫ﻣﻦ َ ْ َ َ ٍ‬ ‫ﺗﺄﻣﻞ ﺭﻭﺩ ﺩﺭ ﻫﻤﻴﻦ ﻣﻄﻠﺐ ﻭ‬ ‫ﻗﺴﻮﺭﺓ " ‪ ٣‬ﺍﮔﺮ ﻗﺪﺭﻯ ّ‬ ‫ﻓﺮﺕ ِ ْ‬ ‫َ‪ْ ‬‬

‫ﺑﻴﺎﻥ‪ ،‬ﺍﺑﻮﺍﺏ ﻫﺎﻯ ﻣﻌﺎﻧﻰ ﻭ ﺗﺒﻴﺎﻥ ﻣﻔﺘﻮﺡ ﺑﻴﻨﻴﺪ ﻭ ﺟﻤﻴﻊ ﻋﻠﻢ ﻭ‬ ‫ﺍﺳﺮﺍﺭ ﺁﻥ ﺭﺍ ﺑﻰ ﺣﺠﺎﺏ ﻣﺸﺎﻫﺪﻩ ﻓﺮﻣﺎﺋﻴﺪ‪ .‬ﻭ ﻧﻴﺴﺖ ﺍﻳﻦ ﺍﻣﻮﺭ‬

‫ﻣﮕﺮ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻭ ﺧﻼﺻﻰ ﻧﻔﻮﺱ ﺍﺯ ﻗﻔﺲ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﻭ ﺍّﻻ‬

‫ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻟﻢ ﻳﺰﻝ ﺑﻪ ﺫﺍﺕ ﺧﻮﺩ ﻏﻨﻲ ﺑﻮﺩﻩ ﺍﺯ ﻣﻌﺮﻓﺖ‬ ‫ّ‬ ‫ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﻻ ﻳﺰﺍﻝ ﺑﻪ ﮐﻴﻨﻮﻧﺖ ﺧﻮﺩ ﻣﺴﺘﻐﻨﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺍﺯ‬

‫ﺧﻠﻊ ﻏﻨﺎ‬ ‫ﻋﺒﺎﺩﺕ ﻣﻤﮑﻨﺎﺕ‪ .‬ﻳﮏ ﻧﺴﻴﻢ ﺍﺯ ﻏﻨﺎﻯ ﺍﻭ ﺟﻤﻴﻊ ﻋﺎﻟﻢ ﺭﺍ ﺑﻪ َ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١١٥‬‬

‫‪-‬‬

‫ﻣﺪﺛﺮ‪ ،‬ﺁﻳﻪ ‪٥١-۵۰‬‬ ‫‪٣‬ﺳﻮﺭﻩ ّ ّ‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٤٣‬‬

‫ﺹ ‪۳۵‬‬

‫ﻣﻔﺘﺨﺮ ﻧﻤﺎﻳﺪ ﻭ ﻳﮏ ﻗﻄﺮﻩ ﺍﺯ ﺑﺤﺮ ﺟﻮﺩ ﺍﻭ ﻫﻤﻪ ﻫﺴﺘﻰ ﺭﺍ ﺑﻪ‬

‫ﺣﻖ ﺍﺯ‬ ‫ﻣﺸﺮﻑ ﻓﺮﻣﺎﻳﺪ‪ .‬ﻭ ﻟﻴﮑﻦ ﭼﻮﻥ ﻣﻘﺼﻮﺩ ﺍﻣﺘﻴﺎﺯ ّ‬ ‫ﺣﻴﺎﺕ ﺑﺎﻗﻴﻪ ّ‬

‫ﮐﻞ ﺣﻴﻦ‬ ‫ﻇﻞ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ّ‬ ‫ﺑﺎﻃﻞ ﻭ ﺷﻤﺲ ﺍﺯ ّ‬

‫ﺍﻟﻌﺰﻩ ﭼﻮﻥ ﻏﻴﺚ ﻫﺎﻃﻞ ﺟﺎﺭﻯ‬ ‫ﺭﺏ ّ‬ ‫ﺍﻣﺘﺤﺎﻥ ﻫﺎﻯ ُﻣﻨﺰﻟﻪ ﺍﺯ ﺟﺎﻧﺐ ّ‬

‫ﺗﻌﻘﻞ ﺭﻭﺩ ﺍﻣﺮ‬ ‫ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻗﺪﺭﻯ ﺩﺭ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﻭ ﻇﻬﻮﺭ ﺍﻳﺸﺎﻥ ّ‬

‫ﺑﺴﻴﺎﺭ ﺑﺮ ﺍﻫﻞ ﺩﻳﺎﺭ ﺳﻬﻞ ﺷﻮﺩ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﺯ ﺍﻓﻌﺎﻝ ﻭ ﺍﻗﻮﺍﻟﻰ‬ ‫ﮐﻪ ﻣﺨﺎﻟﻒ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﺍﺳﺖ ﻣﺤﺘﺠﺐ ﻧﻤﻰ ﻣﺎﻧﻨﺪ ﻭ ﻫﻤﻪ‬

‫ﺣﺠﺒﺎﺕ ﺭﺍ ﺑﻪ ﻧﺎﺭ ﺳﺪﺭﻩ ﻋﺮﻓﺎﻥ ﻣﺤﺘﺮﻕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺮ ﻋﺮﺵ‬

‫ﻣﺜﻼ ﻣﻮﺳﻰ ﺑﻦ ﻋﻤﺮﺍﻥ ﮐﻪ‬ ‫ﺳﮑﻮﻥ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻣﺴﺘﺮﻳﺢ ﺷﻮﻧﺪ‪.‬‬ ‫ً‬

‫ﺍﻭﻝ ﺍﻣﺮ‪ ،‬ﻗﺒﻞ ﺍﺯ‬ ‫ﻳﮑﻰ ﺍﺯ ﺍﻧﺒﻴﺎﻯ ّ‬ ‫ﻣﻌﻈﻢ ﻭ ﺻﺎﺣﺐ ﮐﺘﺎﺏ ﺑﻮﺩ ﺩﺭ ّ‬

‫ﺑﻌﺜﺖ‪ ،‬ﺭﻭﺯﻯ ﺩﺭ ﺳﻮﻕ ﻣﻰ ﮔﺬﺷﺖ‪ .‬ﺩﻭ ﻧﻔﺮ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻣﻌﺎﺭﺿﻪ‬

‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻳﮑﻰ ﺍﺯ ﺁﻥ ﺩﻭ ﻧﻔﺲ ﺍﺯ ﻣﻮﺳﻰ ﺍﺳﺘﻤﺪﺍﺩ ﺟﺴﺖ‪ .‬ﺁﻥ‬

‫ﻣﺪﻋﻰ ﺭﺍ ﺑﻘﺘﻞ ﺭﺳﺎﻧﻴﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ‬ ‫ﺣﻀﺮﺕ ﺍﻭ ﺭﺍ ﺍﻋﺎﻧﺖ ﻧﻤﻮﺩﻩ ّ‬ ‫ﮐﺘﺎﺏ ﻣﺴﻄﻮﺭ ﺍﺳﺖ ﻭ ﺫﮐﺮ ﺗﻔﺼﻴﻞ‪ ،‬ﻣﺎﻳﻪ ﺗﻌﻮﻳﻖ ﻭ ﺗﻌﻄﻴﻞ‬

‫ﻣﻘﺼﻮﺩ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺧﺒﺮ ﺩﺭ ﻣﺪﻳﻨﻪ ﺍﺷﺘﻬﺎﺭ ﻳﺎﻓﺖ ﻭ ﺁﻥ‬

‫ﻧﺺ ﮐﺘﺎﺏ ﺍﺳﺖ‪ .‬ﺗﺎ ﺁﻧﮑﻪ‬ ‫ﺣﻀﺮﺕ ﺭﺍ ﺧﻮﻑ ﻏﺎﻟﺐ ﺷﺪ ﭼﻨﺎﻧﭽﻪ ّ‬ ‫ﻟﻴﻘﺘﻠﻮﮎ"‪ ١‬ﻣﺨﺒﺮ ﺷﺪ ﻭ ﺍﺯ‬ ‫ﺑﻪ ﺧﺒﺮ " ٕ ‪‬‬ ‫ﺑﮏ ِ َ ُ ُ َ‬ ‫ﻳﺄﺗﻤﺮﻭﻥ ِ َ‬ ‫ﺍﻟﻤﻼٔ َ َ ِ ُ َ‬ ‫ﺍﻥ َ‬ ‫ﻣﺪﻳﻨﻪ ﺑﻴﺮﻭﻥ ﺗﺸﺮﻳﻒ ﺑﺮﺩﻧﺪ ﻭ ﺩﺭ ﻣﺪﻳﻦ ﺩﺭ ﺧﺪﻣﺖ ﺷﻌﻴﺐ‬ ‫ﺑﺮﻳﮥ‬ ‫ﺍﻗﺎﻣﻪ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻭ ﺩﺭ ﻣﺮﺍﺟﻌﺖ‪ ،‬ﺩﺭ ﻭﺍﺩﻯ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ّ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻗﺼﺺ‪ ،‬ﺁﻳﻪ ‪٢٠‬‬

‫‪٥٧‬‬

‫ﺹ ‪۳۶‬‬

‫ﺍﺣﺪﻳﻪ ﺭﺍ ﺍﺯ ﺷﺠﺮﻩ‬ ‫ﺗﺠﻠﻰ ﺳﻠﻄﺎﻥ‬ ‫ﺳﻴﻨﺎ ﺑﺎﺷﺪ ﻭﺍﺭﺩ ﺷﺪ ﻭ ّ‬ ‫ّ‬

‫ﻏﺮﺑﻴﻪ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩ ﻭ ﻧﺪﺍﻯ ﺟﺎﻧﻔﺰﺍﻯ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﺍﺯ‬ ‫ﺷﺮﻗﻴﻪ ﻭ ﻻ‬ ‫ﻻ‬ ‫ّ‬ ‫ّ‬ ‫ﺭﺑﺎﻧﻰ ﺍﺳﺘﻤﺎﻉ ﻓﺮﻣﻮﺩ ﻭ ﻣﺄﻣﻮﺭ ﺑﻪ ﻫﺪﺍﻳﺖ ﺍﻧﻔﺲ‬ ‫ﻧﺎﺭ ﻣﻮﻗﺪﻩ ّ‬

‫ﻓﺮﻋﻮﻧﻰ ﮔﺸﺖ ﺗﺎ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﻭﺍﺩﻯ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﻧﺠﺎﺕ ﺩﺍﺩﻩ‪ ،‬ﺑﻪ‬ ‫ﺻﺤﺮﺍﻫﺎﻯ ﺩﻟﻔﺰﺍﻯ ﺭﻭﺡ ﻭ ﻫﺪﻯ ﻭﺍﺭﺩ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺳﻠﺴﺒﻴﻞ ﺍﻧﻘﻄﺎﻉ‬

‫ِ‬ ‫ﺣﻴﺮﺕ ُﺑﻌﺪ ﺑﻪ‬ ‫ﺍﻻﺑﺪﺍﻉ ﺭﺍ ﺍﺯ‬ ‫ﺩﺍﺭﺍﻟﺴﻼﻡ ﻗﺮﺏ‬ ‫ﺟﻤﻴﻊ ﻣﻦ ﻓﻰ ٕ‬ ‫ّ‬

‫ﺭﺳﺎﻧﺪ‪ .‬ﻭ ﭼﻮﻥ ﺩﺭ ﻣﻨﺰﻝ ﻓﺮﻋﻮﻥ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﺗﺒﻠﻴﻎ ﻧﻤﻮﺩ ﺑﻪ ﺁﻧﭽﻪ‬ ‫ﻣﺄﻣﻮﺭ ﺑﻮﺩ ﻓﺮﻋﻮﻥ ﺯﺑﺎﻥ ﺑﻪ ﺑﻰ ﺍﺩﺑﻰ ﮔﺸﻮﺩ ﻭ ﮔﻔﺖ‪ :‬ﺁﻳﺎ ﺗﻮ‬

‫ﺭﺏ‬ ‫ﻧﺒﻮﺩﻯ ﮐﻪ ﻗﺘﻞ ﻧﻔﺲ ﻧﻤﻮﺩﻯ ﻭ ﺍﺯ ﮐﺎﻓﺮﺍﻥ ﺷﺪﻯ؟ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ّ‬

‫‪" :‬‬ ‫ﻓﻌﻠﺖ‬ ‫ﺍﻟﻌﻈﻤﻪ ﺧﺒﺮ ﺩﺍﺩ ﺍﺯ ﻟﺴﺎﻥ ﻓﺮﻋﻮﻥ ﮐﻪ ﺑﻪ ﻣﻮﺳﻰ ﻋﺮﺽ ﻧﻤﻮﺩ َﻭ َ َ ْ َ‬

‫ﻓﻌﻠﺘﻬﺎ ﺍﺫﴽ َﻭ‬ ‫ﻓﻌﻠﺘﮏ ‪‬‬ ‫ﺍﻟﮑﺎﻓﺮﻳﻦ َ َ‬ ‫ﺍﻟﺘﻰ َ َ‬ ‫َ َْ​َ َ‬ ‫ﻗﺎﻝ َ َ ْ ُ‬ ‫ﻣﻦ َ ِ َ‬ ‫ﺍﻧﺖ ِ َ‬ ‫ﻠﺖ ﻭ َ ْ َ‬ ‫ﻓﻌ ْ َ‬

‫ﺭﺑﻰ‬ ‫ﻣﻦ ‪ّ ‬‬ ‫ﻟﻤﺎ ِ ْ ُ ُ‬ ‫ﻓﻔﺮﺭﺕ ِ ْ ُ‬ ‫ﻣﻨﮑﻢ َ ‪‬‬ ‫ﻓﻮﻫﺐ ِﻟﻰ َ ّ‬ ‫ﺍﻟﻀﺎﻟﻴﻦ َ َ َ ْ ُ‬ ‫َﺍﻧﺎ ِ َ‬ ‫ﺧﻔﺘﮑﻢ َ َ َ َ‬

‫ﺗﻔﮑﺮ ﺩﺭ ﻓﺘﻨﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ‬ ‫ﺍﻟﻤﺮﺳﻠﻴﻦ‪١ ".‬ﺣﺎﻝ‬ ‫ّ‬ ‫‪ْ ُ ٥٨‬‬ ‫ﻣﻦ ُ ْ َ ِ َ‬ ‫ﺟﻌﻠﻨﻰ ِ َ‬ ‫ﺣﮑﻤﴼ ﻭ َ َ َ َ‬ ‫ﺑﺪﺍﻳﻊ ﺍﻣﺘﺤﺎﻥ ﻫﺎﻯ ﺍﻭ ﮐﻦ ﮐﻪ ﻧﻔﺴﻰ ﮐﻪ ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﺑﻪ ﻗﺘﻞ ﻧﻔﺲ ﻭ‬

‫ﺧﻮﺩ ﻫﻢ ﺍﻗﺮﺍﺭ ﺑﺮ ﻇﻠﻢ ﻣﻰ ﻧﻤﺎﻳﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ‬ ‫ﺍﻗﻞ ﻫﻢ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺩﺭ ﺑﻴﺖ ﻓﺮﻋﻮﻥ ﺗﺮﺑﻴﺖ‬ ‫ﺳﻰ ﺳﻨﻪ َﺍﻭ ّ‬

‫ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﻃﻌﺎﻡ ﻭ ﻏﺬﺍﻯ ﺍﻭ ﺑﺰﺭﮒ ﺷﺪﻩ‪ ،‬ﻳﮏ ﻣﺮﺗﺒﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﻣﺎ ﺑﻴﻦ‬ ‫ﻋﺒﺎﺩ ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﺑﻪ ﺍﻣﺮ ﻫﺪﺍﻳﺖ ﮐﺒﺮﻯ ﻣﺄﻣﻮﺭ ﻓﺮﻣﻮﺩ‪ .‬ﻭ ﺣﺎﻝ‬

‫ﺁﻧﮑﻪ ﺁﻥ ﺳﻠﻄﺎﻥ ﻣﻘﺘﺪﺭ ﻗﺎﺩﺭ ﺑﺮ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻣﻮﺳﻰ ﺭﺍ ﺍﺯ ﻗﺘﻞ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺷﻌﺮﺍء‪ ،‬ﺁﻳﻪ ‪٢١- ١٩‬‬

‫ﺹ ‪۳۷‬‬

‫ﻣﻤﻨﻮﻉ ﻓﺮﻣﺎﻳﺪ ﺗﺎ ﺑﻪ ﺍﻳﻦ ﺍﺳﻢ ﺩﺭ ﺑﻴﻦ ﻋﺒﺎﺩ ﻣﻌﺮﻭﻑ ﻧﺒﺎﺷﺪ ﮐﻪ‬

‫‪٥٩‬‬

‫ﻋﻠﺖ ﺍﺣﺘﺮﺍﺯ ﻧﻔﻮﺱ ﮔﺮﺩﺩ‪ .‬ﻭ‬ ‫ﺳﺒﺐ ﻭﺣﺸﺖ ﻗﻠﻮﺏ ﺷﻮﺩ ﻭ ّ‬

‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺣﺎﻟﺖ ﻣﺮﻳﻢ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎ ﮐﻪ ﺁﻥ ﻃﻠﻌﺖ ﮐﺒﺮﻯ ﺍﺯ‬ ‫ﺗﺤﻴﺮ‪ ،‬ﺁﺭﺯﻭﻯ ﻋﺪﻡ ﻓﺮﻣﻮﺩ ﭼﻨﺎﻧﭽﻪ ﻣﺴﺘﻔﺎﺩ ﺍﺯ ﺁﻳﻪ‬ ‫ﻋﻈﻤﺖ ﺍﻣﺮ ﻭ ّ‬

‫ﺗﻮﻟﺪ ﻋﻴﺴﻰ‪ ،‬ﻣﺮﻳﻢ ﻧﺎﻟﻪ ﻧﻤﻮﺩ ﻭ ﺑﻪ ﺍﻳﻦ‬ ‫ﻣﺒﺎﺭﮐﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺑﻌﺪ ﺍﺯ ّ‬

‫ﮐﻠﻤﻪ ﺯﺑﺎﻥ ﮔﺸﻮﺩ‪َ " :‬ﻳﺎ َ ْ َ ِ‬ ‫ﻧﺴﻴﴼ‬ ‫ﻗﺒﻞ َ َ‬ ‫ﻣﺖ َ ْ َ‬ ‫ﻟﻴﺘﻨﻰ ِ ‪‬‬ ‫ﻫﺬﺍ َﻭ ُ ْ ُ‬ ‫ﮐﻨﺖ َ ْ َ‬

‫ﻣﻨﺴﻴﴼ‪ ١".‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﻯ ﮐﺎﺵ ﻣﺮﺩﻩ ﺑﻮﺩﻡ ﻗﺒﻞ ﺍﺯ‬ ‫َْ ّ‬ ‫ﻇﻬﻮﺭ ﺍﻳﻦ ﺍﻣﺮ ﻭ ﺑﻮﺩﻡ ﺍﺯ ﻓﺮﺍﻣﻮﺵ ﺷﺪﮔﺎﻥ‪ .‬ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ‬

‫ﮐﺒﺪﻫﺎ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﺍﻳﻦ ﺳﺨﻦ ﻣﻰ ﮔﺪﺍﺯﺩ ﻭ ﺭﻭﺍﻥ ﻫﺎ ﻣﻰ ﺭﻳﺰﺩ‪ .‬ﻭ‬ ‫ﺍﻳﻦ ﺍﺿﻄﺮﺍﺏ ﻭ ﺣﺰﻥ ﻧﺒﻮﺩ ﻣﮕﺮ ﺍﺯ ﺷﻤﺎﺗﺖ ﺍﻋﺪﺍء ﻭ ﺍﻋﺘﺮﺍﺽ‬

‫ﺗﻔﮑﺮ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﻣﺮﻳﻢ ﭼﻪ ﺟﻮﺍﺏ ﺑﺎ ﻣﺮﺩﻡ‬ ‫ﺍﻫﻞ ﮐﻔﺮ ﻭ ﺷﻘﺎ‪ .‬ﺁﺧﺮ‬ ‫ّ‬

‫ﻣﻌﻴﻦ ﻧﺒﺎﺷﺪ ﭼﮕﻮﻧﻪ ﻣﻰ ﺗﻮﺍﻥ ﺑﻪ ﻣﺮﺩﻡ‬ ‫ﻣﻰ ﮔﻔﺖ؟ ﻃﻔﻠﻰ ﮐﻪ ﭘﺪﺭ ﺍﻭ ّ‬ ‫ﻣﻌﻴﻦ ﻧﻤﻮﺩ ﮐﻪ ﺍﻳﻦ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ؟ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺁﻥ‬ ‫ّ‬

‫ﻣﺨﺪﺭﻩ ﺑﻘﺎ ﺁﻥ ﻃﻔﻞ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺑﻪ ﻣﻨﺰﻝ ﻣﺮﺍﺟﻌﺖ ﻓﺮﻣﻮﺩ‪ .‬ﺗﺎ‬ ‫ّ‬

‫ﻫﺎﺭﻭﻥ َﻣﺎ َﮐﺎﻥ َ ُ ِ‬ ‫ﺍﺑﻮﮎ‬ ‫ﺍﺧﺖ َ ُ َ‬ ‫ﭼﺸﻢ ﻗﻮﻡ ﺑﺮ ﺍﻭ ﺍﻓﺘﺎﺩ ﮔﻔﺘﻨﺪ‪َ " :‬ﻳﺎ ُ ْ َ‬

‫ﮐﺎﻧﺖ ُ ‪ِ ‬‬ ‫ﺑﻐﻴﴼ‪ ٢".‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻯ‬ ‫ٕ َ​َ‬ ‫ﺍﻣﮏ َ ِ ّ‬ ‫ﺍﻣﺮﺍ َﺳﻮ‪َ ‬ﻭ َﻣﺎ َ َ ْ‬

‫ﺧﻮﺍﻫﺮ ﻫﺎﺭﻭﻥ‪ ،‬ﻧﺒﻮﺩ ﭘﺪﺭ ﺗﻮ ﻣﺮﺩ ﺑﺪﻯ ﻭ ﻧﺒﻮﺩ ﻣﺎﺩﺭ ﺗﻮ ﺑﺪﮐﺎﺭ‪.‬‬

‫ﺣﺎﻝ ﻧﺎﻇﺮ ﺑﻪ ﺍﻳﻦ ﻓﺘﻨﻪ ﮐﺒﺮﻯ ﻭ ﺍﻣﺘﺤﺎﻥ ﺍﻋﻈﻢ ﺷﻮﻳﺪ‪ .‬ﻭ ﺍﺯ ﻫﻤﻪ‬

‫ﮔﺬﺷﺘﻪ‪ ،‬ﻫﻤﺎﻥ ﺟﻮﻫﺮ ﺭﻭﺡ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﻗﻮﻡ ﺑﻪ ﻧﺴﺒﺖ ﺑﻰ ﭘﺪﺭﻯ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻣﺮﻳﻢ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻣﺮﻳﻢ‪ ،‬ﺁﻳﻪ ‪٢٨‬‬

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‫ﺹ ‪۳۸‬‬ ‫‪٦١‬‬

‫ﮐﻞ‬ ‫ﺣﺠﺖ ﺧﻮﺩ ﻧﻤﻮﺩ ﺑﺮ ّ‬ ‫ﻣﻌﺮﻭﻑ ﺑﻮﺩﻩ ﺍﻭ ﺭﺍ ﭘﻴﻐﻤﺒﺮﻯ ﺑﺨﺸﻴﺪ ﻭ ّ‬

‫ﺍﻫﻞ ﺳﻤﺎﻭﺍﺕ ﻭ ﺍﺭﺽ‪ .‬ﺣﺎﻝ ﻣﺸﺎﻫﺪﻩ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﭼﻘﺪﺭ ﺍﻣﻮﺭ‬

‫ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﻣﻐﺎﻳﺮ ﻧﻔﺲ ﻭ ﻫﻮﺍﻯ ﻋﺒﺎﺩ ﺍﺯ ﺳﻠﻄﺎﻥ ﺍﻳﺠﺎﺩ ﻇﺎﻫﺮ‬

‫ﻣﻄﻠﻊ ﺷﻮﻯ ﺑﻪ ﻣﻘﺼﻮﺩ ﺁﻥ‬ ‫ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﭼﻮﻥ ﺑﺮ ﺍﻳﻦ ﺟﻮﺍﻫﺮ ﺍﺳﺮﺍﺭ ّ‬

‫ﺍﻃﻼﻉ ﻳﺎﺑﻰ ﻭ ﺍﻗﻮﺍﻝ ﻭ ﺍﻓﻌﺎﻝ ﺁﻥ ﻣﻠﻴﮏ ﺑﺎ ﺍﻗﺘﺪﺍﺭ ﺭﺍ ﻣﺜﻞ ﻫﻢ‬ ‫ﻧﮕﺎﺭ ّ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻰ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺁﻧﭽﻪ ﺩﺭ ﺍﻓﻌﺎﻝ ﺍﻭ ﻣﺸﺎﻫﺪﻩ ﺷﻮﺩ ﺩﺭ‬ ‫ﮐﻠﻤﺎﺕ ﺍﻭ ﻫﻢ ﻣﻼﺣﻈﻪ ﮔﺮﺩﺩ ﻭ ﻫﺮﭼﻪ ﺩﺭ ﮐﻠﻤﺎﺕ ﺍﻭ ﻣﻼﺣﻈﻪ‬

‫ﮔﺮﺩﺩ ﺩﺭ ﺍﻓﻌﺎﻝ ﺍﻭ ﺑﻪ ﻧﻈﺮ ﺁﻳﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺍﻓﻌﺎﻝ ﻭ ﺍﻗﻮﺍﻝ‬

‫ﻓﺠﺎﺭ ﻭ ﺩﺭ ﺑﺎﻃﻦ ﺭﺣﻤﺖ ﺍﻧﺪ ﺑﺮﺍﻯ‬ ‫ﺩﺭ ﻇﺎﻫﺮ ﻧﻘﻤﺖﺍﻧﺪ ﺑﺮﺍﻯ ّ‬

‫ﻣﻨﺰﻟﻪ ﺍﺯ ﺳﻤﺎء‬ ‫ﺍﺑﺮﺍﺭ‪ .‬ﺍﮔﺮ ﺑﻪ ﺩﻳﺪﻩ ﻗﻠﺐ ﻣﻼﺣﻈﻪ ﺭﻭﺩ ﮐﻠﻤﺎﺕ ُ َ‬

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‫ﻣﺸﻴﺖ ﺑﺎ ﺍﻣﻮﺭ ُﻣﻈﻬﺮﻩ ﺍﺯ ﻣﻠﮑﻮﺕ ﻗﺪﺭﺕ ﻳﮏ ﺷﻰء ﻣﺸﺎﻫﺪﻩ ﺷﻮﺩ‬ ‫ّ‬

‫ﻭ ﺑﺮ ﻳﮏ ﻗﺴﻢ ﺍﺩﺭﺍﮎ ﮔﺮﺩﺩ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ ﺷﺪ‪ .‬ﺣﺎﻝ ﺍﻯ ﺑﺮﺍﺩﺭ‬

‫ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ ﻋﻬﺪ ﭼﻨﻴﻦ ﺍﻣﻮﺭﻯ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﭼﻨﻴﻦ‬ ‫ﻣﺮﺑﻰ ﻭﺟﻮﺩ ﻭ‬ ‫ﺣﮑﺎﻳﺖ ﺑﺮﻭﺯ ﻧﻤﺎﻳﺪ ﭼﻪ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ؟ ﻗﺴﻢ ﺑﻪ ّ‬

‫ﺗﮑﻠﻢ ﺣﮑﻢ ﺑﺮ ﮐﻔﺮ ﻭ ﺍﻣﺮ ﺑﺮ ﻗﺘﻞ‬ ‫ﻣﻨﺰﻝ ﮐﻠﻤﺎﺕ ﮐﻪ ﺩﺭ ﺣﻴﻦ‪ ،‬ﺑﻰ ّ‬ ‫ُ ِ‬

‫ﻧﻤﺎﻳﻨﺪ‪ .‬ﮐﺠﺎ ﮔﻮﺵ ﻣﻰ ﺩﻫﻨﺪ ﮐﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﻋﻴﺴﻰ ﺍﺯ ﻧﻔﺨﻪ‬

‫ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﻳﺎ ﻣﻮﺳﻰ ﺍﺯ ﺍﻣﺮ ﻣﺒﺮﻡ ﻣﺄﻣﻮﺭ ﮔﺸﺘﻪ‪.‬‬

‫ﺍﮔﺮ ﺻﺪ ﻫﺰﺍﺭ ﺧﺮﻭﺵ ﺑﺮ ﺁﺭﻯ ﺑﻪ ﮔﻮﺵ ﺍﺣﺪﻯ ﻧﺮﻭﺩ ﮐﻪ ﺑﻰ ﭘﺪﺭﻯ‬

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‫ﺍﻧﺎ ﺍ‪‬‬ ‫ﻣﺒﻌﻮﺙ ﺑﻪ ﺭﺳﺎﻟﺖ ﮔﺸﺘﻪ ﻭ ﻳﺎ ﻗﺎﺗﻠﻰ ﺍﺯ ﺷﺠﺮﻩ ﻧﺎﺭ‪ّ ٕ ،‬‬ ‫ﺍﻧﻰ َ َ‬

‫ﺁﻭﺭﺩﻩ‪ .‬ﭼﺸﻢ ﺍﻧﺼﺎﻑ ﺍﮔﺮ ﺑﺎﺯ ﺷﻮﺩ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﺸﻬﻮﺩ‬

‫ﺹ ‪۳۹‬‬

‫ﻣﻰ ﮔﺮﺩﺩ ﮐﻪ ُﻣﻈﻬﺮ ﻫﻤﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﻭ ﻧﺘﻴﺠﻪ ﻫﻤﻪ ﺍﻟﻴﻮﻡ ﻇﺎﻫﺮ‬

‫ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺍﻣﻮﺭ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﻭﺍﻗﻊ ﻧﺸﺪﻩ ﺑﺎ‬

‫ﻣﺘﻤﺴﮏ ﺑﻪ ﻇﻨﻮﻧﺎﺕ ﺍﻧﻔﺲ ﻣﺮﺩﻭﺩﻩ ﺷﺪﻩ‪ ،‬ﭼﻪ‬ ‫ﻭﺟﻮﺩ ﺍﻳﻦ‬ ‫ّ‬

‫ﻧﺴﺒﺖ ﻫﺎ ﮐﻪ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﭼﻪ ﺑﻼﻳﺎ ﮐﻪ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ ﮐﻪ ﺩﺭ‬

‫ﺍﺑﺪﺍﻉ ﺷﺒﻪ ﺁﻥ ﺑﻪ ﻇﻬﻮﺭ ﻧﻴﺎﻣﺪﻩ‪ .‬ﺍ‪ ‬ﺍﮐﺒﺮ‪ ،‬ﺑﻴﺎﻥ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ‬

‫ﺭﺳﻴﺪ ﺭﺍﺋﺤﻪ ﺭﻭﺣﺎﻧﻰ ﺍﺯ ﺻﺒﺢ ﺻﻤﺪﺍﻧﻰ ﻣﺮﻭﺭ ﻧﻤﻮﺩ ﻭ ﺻﺒﺎﻯ‬

‫ﺻﺒﺤﮕﺎﻫﻰ ﺍﺯ ﻣﺪﻳﻨﻪ ﺳﺒﺎﻯ ﻻﻳﺰﺍﻟﻰ ﻭﺯﻳﺪ ﻭ ﺍﺷﺎﺭﺗﺶ ﺟﺎﻥ ﺭﺍ‬

‫ﺑﺸﺎﺭﺕ ﺗﺎﺯﻩ ﺑﺨﺸﻴﺪ ﻭ ﺭﻭﺡ ﺭﺍ ﻓﺘﻮﺣﻰ ﺑﻰ ﺍﻧﺪﺍﺯﻩ‪ .‬ﺑﺴﺎﻁ ﺟﺪﻳﺪﻯ‬

‫ﻣﺒﺴﻮﻁ ﻧﻤﻮﺩ ﻭ ﺍﺭﻣﻐﺎﻥ ﺑﻰ ﺷﻤﺎﺭ ﺑﻰ ﮐﺮﺍﻥ ﺍﺯ ﺁﻥ ﻳﺎﺭ ﺑﻰ ﻧﺸﺎﻥ ﺁﻭﺭﺩ‬ ‫ﻗﺪ ﻟﻄﻴﻔﺶ ﺑﺴﻰ ﻗﺎﺻﺮ ﺍﺳﺖ ﻭ ﺭﺩﺍء ﺑﻴﺎﻥ‬ ‫ﮐﻪ ﺧﻠﻌﺖ ﺫﮐﺮ ﺍﺯ ّ‬

‫ﺍﺯ ﻗﺎﻣﺖ ﻣﻨﻴﺮﺵ ﺑﺲ ﮐﻮﺗﺎﻩ‪ .‬ﺑﻰ ﻟﻔﻆ ﺭﻣﺰ ﻣﻌﺎﻧﻰ ﮐﺸﻒ ﻣﻰ ﻧﻤﺎﻳﺪ‬

‫ﻭ ﺑﻰ ﻟﺴﺎﻥ ﺍﺳﺮﺍﺭ ﺗﺒﻴﺎﻥ ﻣﻰ ﮔﻮﻳﺪ ﻭ ﺑﻠﺒﻞ ﻫﺎﻯ ﺷﺎﺧﺴﺎﺭ ﻫﺠﺮ ﻭ‬

‫ﻓﺮﺍﻕ ﺭﺍ ﻧﺎﻟﻪ ﻭ ﺍﻓﻐﺎﻥ ﻣﻰ ﺁﻣﻮﺯﺩ ﻭ ﻗﺎﻋﺪﻩ ﻭ ﺭﺳﻮﻡ ﻋﺸﻖ ﻭ ﻋﺎﺷﻘﻰ‬

‫ﻭ ﺭﻣﺰ ﺩﻟﺪﺍﺩﮔﻰ ﺗﻌﻠﻴﻢ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﮔﻞ ﻫﺎﻯ ﺑﺪﻳﻊ ﺭﺿﻮﺍﻥ ﻗﺮﺏ ﻭ‬ ‫ﻭﺻﺎﻝ ﺭﺍ ﺭﺳﻢ ﺩﻟﺒﺮﻯ ﻭ ﺁﺩﺍﺏ ﻋﺸﻮﻩ ﮔﺮﻯ ﺗﻠﻘﻴﻦ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ‬

‫ﺍﺳﺮﺍﺭ ﺣﻘﺎﻳﻖ ﺑﺮ ﺷﻘﺎﻳﻖ ﺑﺴﺘﺎﻥ ﻋﺸﻖ ﻣﻰ ﺑﺨﺸﺪ ﻭ ﺩﻗﺎﻳﻖ ﺭﻣﻮﺯ‬

‫ﻋﺸﺎﻕ ﻭﺩﻳﻌﻪ ﻣﻰ ﮔﺬﺍﺭﺩ‪ .‬ﺑﻪ ﻗﺴﻤﻰ‬ ‫ﻭ ﺭﻗﺎﻳﻖ ﺁﻥ ﺭﺍ ﺩﺭ ﺻﺪﺭ ّ‬ ‫ﻋﻨﺎﻳﺖ ﺩﺭ ﺍﻳﻦ ﺳﺎﻋﺖ ﻓﺮﻣﻮﺩﻩ ﮐﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺑﻪ ﻏﺎﻳﺖ‬

‫ﺫﺭﻩ ﺭﺍ ﻃﺮﺍﺯ‬ ‫ﺣﺴﺮﺕ ﻣﻰ ﺑﺮﺩ‪ .‬ﻗﻄﺮﻩ ﺭﺍ ﺍﻣﻮﺍﺝ ﺑﺤﺮﻯ ﺩﺍﺩﻩ ﻭ ّ‬

‫ﺟﻌﻞ‬ ‫ﺧﻮﺭﺷﻴﺪﻯ ﻋﻨﺎﻳﺖ ﻧﻤﻮﺩﻩ‪ .‬ﺍﻟﻄﺎﻑ ﺑﻪ ﻣﻘﺎﻣﻰ ﺭﺳﻴﺪﻩ ﮐﻪ ُ َ‬

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‫ﺹ ‪٤٠‬‬

‫ﻣﻘﺮ ﮔﺰﻳﺪﻩ‪.‬‬ ‫ﻗﺼﺪ ﻧﺎﻓﻪ ﻣﺸﮏ ﻧﻤﻮﺩﻩ ﻭ ّ‬ ‫ﺧﻔﺎﺵ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻓﺘﺎﺏ ّ‬ ‫ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺑﻪ ﻧﻔﺨﻪ ﺣﻴﺎﺕ ﺍﺯ ﻗﺒﻮﺭ ﺟﺴﺪ ﻣﺒﻌﻮﺙ ﻧﻤﻮﺩﻩ ﻭ‬

‫ﺟﺎﻫﻼﻥ ﺭﺍ ﺑﺮ ﺻﺪﺭ ﻋﻠﻢ ﻣﻨﺰﻝ ﺩﺍﺩﻩ ﻭ ﻇﺎﻟﻤﺎﻥ ﺭﺍ ﺑﺮ ﻓﺮﺍﺯ ﻋﺪﻝ‬

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‫ﻣﻌﻴﻦ ﻧﻤﻮﺩﻩ‪ .‬ﻭ ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﺑﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﻋﻨﺎﻳﺎﺕ ﺣﺎﻣﻠﻪ‬ ‫ّ‬ ‫ﻣﺤﻞ ّ‬

‫ﮔﺸﺘﻪ‪ ،‬ﺗﺎ ﮐﻰ ﺍﺛﺮ ﺍﻳﻦ ﻋﻨﺎﻳﺖ ﻏﻴﺒﻰ ﺩﺭ ﺧﺎﮐﺪﺍﻥ ﺗﺮﺍﺑﻰ ﻇﺎﻫﺮ‬

‫ﺷﻮﺩ ﻭ ﺗﺸﻨﮕﺎﻥ ﺍﺯ ﭘﺎ ﺍﻓﺘﺎﺩﻩ ﺭﺍ ﺑﻪ ﮐﻮﺛﺮ ﺯﻻﻝ ﻣﺤﺒﻮﺏ ﺭﺳﺎﻧﺪ ﻭ‬

‫ﮔﻤﮕﺸﺘﮕﺎﻥ ﺻﺤﺮﺍﻯ ُﺑﻌﺪ ﻭ ﻧﻴﺴﺘﻰ ﺭﺍ ﺑﻪ ﺳﺮﺍﺩﻕ ﻗﺮﺏ ﻭ ﻫﺴﺘﻰ‬

‫ﺣﺒﻪ ﻫﺎﻯ ﻗﺪﺱ‬ ‫ﻣﻌﺸﻮﻕ ﻓﺎﺋﺰ ﮔﺮﺩﺍﻧﺪ ﻭ ﺩﺭ ﺍﺭﺽ ﻗﻠﻮﺏ ﮐﻪ ﺍﻳﻦ ّ‬ ‫ﺍﻧﺒﺎﺕ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺭﻳﺎﺽ ﻧﻔﻮﺱ ﮐﻪ ﺷﻘﺎﻳﻖ ﻫﺎﻯ ﺣﻘﺎﻳﻖ ﻏﻴﺒﻰ‬

‫ﺣﺐ ﻣﺸﺘﻌﻞ‬ ‫ﺑﺸﮑﻔﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻧﻪ ﭼﻨﺎﻥ ﺳﺪﺭﻩ ﻋﺸﻖ ﺩﺭ ﺳﻴﻨﺎﻯ‬ ‫ّ‬

‫ﺷﺪﻩ ﮐﻪ ﺑﻪ ﺁﺏ ﻫﺎﻯ ﺑﻴﺎﻥ ﺍﻓﺴﺮﺩﻩ ﮔﺮﺩﺩ ﻭ ﻳﺎ ﺍﺗﻤﺎﻡ ﭘﺬﻳﺮﺩ‪ .‬ﻋﻄﺶ‬

‫ﺍﻳﻦ ﺣﻮﺕ ﺭﺍ ﺑﺤﻮﺭ ﻧﻨﺸﺎﻧﺪ ﻭ ﺍﻳﻦ ﺳﻤﻨﺪﺭ ﻧﺎﺭﻯ ﺟﺰ ﺩﺭ ﻧﺎﺭ ﺭﻭﻯ‬

‫ﻣﻘﺮ ﻧﮕﺰﻳﻨﺪ‪ .‬ﭘﺲ ﺍﻯ ﺑﺮﺍﺩﺭ‪ ،‬ﺳﺮﺍﺝ ﺭﻭﺡ ﺭﺍ ﺩﺭ ﻣﺸﮑﺎﺕ‬ ‫ﻳﺎﺭ ّ‬

‫ﻗﻠﺐ ﺑﻪ ُﺩﻫﻦ ﺣﮑﻤﺖ ﺑﺮ ﺍﻓﺮﻭﺯ ﻭ ﺑﻪ ﺯﺟﺎﺝ ﻋﻘﻞ ﺣﻔﻈﺶ ﻧﻤﺎ ﺗﺎ‬ ‫ﻧﻔﺲ ﻫﺎﻯ ﺍﻧﻔﺲ ﻣﺸﺮﮐﻪ ﺁﻥ ﺭﺍ ﺧﺎﻣﻮﺵ ﻧﮑﻨﺪ ﻭ ﺍﺯ ﻧﻮﺭ ﺑﺎﺯ‬ ‫َ​َ‬

‫ﺍﻓﻖ َﺳﻤﺎ‪ِ َ ‬‬ ‫ﺍﻧﻮﺍﺭ ُﺷﻤﻮﺱ‬ ‫ﺍﻟﺒﻴﺎﻥ ِﻣﻦ َ ِ‬ ‫ﻧﺪﺍﺭﺩ‪َ ِ َ .‬‬ ‫ﮐﺬﻟﮏ َ ‪‬‬ ‫ﻧﻮﺭﻧﺎ ُ ُ َ‬

‫ﮑﻤﺔ َﻭ ِ ِ‬ ‫ﺍﻟﺤ ْ َ ِ‬ ‫ﺍﻟﺬﻳﻦ‬ ‫ﺗﮑﻮﻥ ِﻣﻦ ‪‬‬ ‫ِ‬ ‫ﻗﻠﺒﮏ َﻭ َ ُ َ‬ ‫ﻟﻴﻄﻤﺌﻦ ﺑﻬﺎ َ ُ َ‬ ‫ﺍﻟﻌﺮﻓﺎﻥ ِ َ ‪‬‬ ‫ﺍﻻﻳﻘﺎﻥ ِﻓﻰ َﻫﻮﺍء َ َ ّ ِ‬ ‫ﺑﺎﺟﻨﺤﺔ ٕ ِ‬ ‫ﻃﺎﺭﻭﺍ ِ َ ْ ِ َ ِ‬ ‫ﺭﺑﻬﻢ‬ ‫ﻣﺤﺒﺔ َ ‪ِ ‬‬ ‫ُ‬

‫ﺍﻟﺮﺣﻤﻦ‪ .‬ﻭ ﻗﻮﻟﻪ ‪ٍ  َ " :‬‬ ‫ﺗﻈﻬﺮ‬ ‫‪٦٦‬‬ ‫‪‬‬ ‫ﺣﻴﻨ‪‬ﺬ َ َ ُ‬

‫ِ‬ ‫ﺍﻟﺴﻤﺎء‪ ".‬ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﻌﺪ ﺍﺯ ﮐﺴﻮﻑ‬ ‫َ َ ُ‬ ‫ﺍﺑﻦ ٕ‬ ‫ﻋﻼﻣﺔ ِ‬ ‫ﺍﻻﻧﺴﺎﻥ ِﻓﻰ ‪‬‬

‫ﺍﻟﻬﻴﻪ ﻭ ﺳﻘﻮﻁ ﻧﺠﻮﻡ ﺍﺣﮑﺎﻡ ﻣﺜﺒﺘﻪ ﻭ ﺧﺴﻮﻑ ﻗﻤﺮ‬ ‫ﺷﻤﺲ ﻣﻌﺎﺭﻑ ّ‬

‫ﺹ ‪٤١‬‬

‫ﻣﺮﺑﻰ ﻋﺒﺎﺩ ﺍﺳﺖ ﻭ ﺍﻧﻌﺪﺍﻡ ﺍﻋﻼﻡ ﻫﺪﺍﻳﺖ ﻭ ﻓﻼﺡ ﻭ‬ ‫ﻋﻠﻢ ﮐﻪ ّ‬

‫ﻇﻠﻤﺖ ﺻﺒﺢ ﺻﺪﻕ ﻭ ﺻﻼﺡ‪ ،‬ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻋﻼﻣﺖ ﺍﺑﻦ‬

‫ﺍﻻﻧﺴﺎﻥ ﺩﺭ ﺁﺳﻤﺎﻥ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻤﺎء‪ ،‬ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﺍﺳﺖ ﮐﻪ‬ ‫ﻓﻠﮏ ﺳﻤﺎﻭﺍﺕ ﻣﻌﺪﻟﺖ ﻭ ﺟﺮﻳﺎﻥ ُﻓﻠﮏ ﻫﺪﺍﻳﺖ ﺑﺮ‬ ‫ﻗﺮﻳﺐ ﻇﻬﻮﺭ ﺁﻥ َ َ‬ ‫ﺑﺤﺮ ﻋﻈﻤﺖ‪ ،‬ﺩﺭ ﺁﺳﻤﺎﻥ ﻧﺠﻤﻰ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﭘﻴﺪﺍ ﻣﻰ ﺷﻮﺩ ﮐﻪ‬ ‫ﻧﻴﺮ ﺍﻋﻈﻢ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻣﺒﺸﺮ ﺍﺳﺖ ﺧﻠﻖ ﺳﻤﺎﻭﺍﺕ ﺭﺍ ﺑﻪ ﻇﻬﻮﺭ ﺁﻥ ّ‬ ‫ّ‬

‫ﻣﺒﺸﺮ ﺍﺳﺖ ﺍﻫﻞ ﺍﺭﺽ‬ ‫ﺩﺭ ﺁﺳﻤﺎﻥ ﻣﻌﻨﻰ ﻧﺠﻤﻰ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﮐﻪ ّ‬

‫ﺭﺍ ﺑﻪ ﺁﻥ ﻓﺠﺮ ﺍﻗﻮﻡ ﺍﮐﺮﻡ‪ .‬ﻭ ﺍﻳﻦ ﺩﻭ ﻋﻼﻣﺖ ﺩﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﻭ‬

‫ﺳﻤﺎء ﺑﺎﻃﻨﻪ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﻫﺮ ﻧﺒﻲ ﻇﺎﻫﺮ ﮔﺸﺘﻪ ﭼﻨﺎﻧﭽﻪ‬ ‫ّ‬ ‫ﺍﻟﺮﺣﻤﻦ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﺁﻥ ﺣﻀﺮﺕ‪،‬‬ ‫ﺷﻨﻴﺪﻩﺍﻧﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺧﻠﻴﻞ ّ‬

‫ﮐﻬﻨﻪ ﺭﺍ ﺧﻮﺍﺳﺖ‪ .‬ﺍﺧﺒﺎﺭ ﺩﺍﺩﻧﺪ ﺑﺮ ﻃﻠﻮﻉ‬ ‫ﻧﻤﺮﻭﺩ ﺧﻮﺍﺑﻰ ﺩﻳﺪ ﻭ َ َ‬

‫ﻧﺠﻤﻰ ﺩﺭ ﺳﻤﺎء‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺷﺨﺼﻰ ﺩﺭ ﺍﺭﺽ ﻇﺎﻫﺮ ﺷﺪ ﮐﻪ ﻣﺮﺩﻡ‬

‫ﺭﺍ ﺑﺸﺎﺭﺕ ﻣﻰ ﺩﺍﺩ ﺑﻪ ﻇﻬﻮﺭ ﺁﻥ ﺣﻀﺮﺕ‪ .‬ﻭ ﺑﻌﺪ ﺍﺯ ﺍﻭ ﺣﮑﺎﻳﺖ‬ ‫ﮐﻬﻨﻪ ﺁﻥ ﺯﻣﺎﻥ ﻓﺮﻋﻮﻥ ﺭﺍ ﺧﺒﺮ ﺩﺍﺩﻧﺪ ﮐﻪ‬ ‫ﮐﻠﻴﻢ ﺍ‪ ‬ﺑﻮﺩ ﮐﻪ َ َ َ‬

‫ﺩﺍﻝ ﺍﺳﺖ ﺑﺮ ﺍﻧﻌﻘﺎﺩ ﻧﻄﻔﻪ ﺍﻯ ﮐﻪ‬ ‫ﮐﻮﮐﺒﻰ ﺩﺭ ﺳﻤﺎء ﻃﺎﻟﻊ ﺷﺪﻩ ﮐﻪ ّ‬

‫ﻫﻼﮎ ﺗﻮ ﻭ ﻗﻮﻡ ﺗﻮ ﺑﺮ ﺩﺳﺖ ﺍﻭﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻋﺎﻟﻤﻰ ﭘﻴﺪﺍ ﺷﺪ‬

‫ﺗﺴﻠﻰ ﻣﻰ ﻓﺮﻣﻮﺩ ﻭ‬ ‫ﮐﻪ ﺷﺐ ﻫﺎ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺑﺸﺎﺭﺕ ﻭ ّ‬

‫ﺍﻃﻤﻴﻨﺎﻥ ﻣﻰ ﺩﺍﺩ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﮐﺘﺐ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﺗﻔﺼﻴﻞ‬

‫ﺍﻳﻦ ﺍﻣﻮﺭ ﺫﮐﺮ ﺷﻮﺩ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﮐﺘﺎﺑﻰ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ‬

‫ﺩﻭﺳﺖ ﻧﺪﺍﺭﻡ ﺣﮑﺎﻳﺎﺕ ﻭﺍﻗﻌﻪ ﻗﺒﻞ ﺭﺍ ﺫﮐﺮ ﻧﻤﺎﻳﻢ‪ .‬ﻭ ﺧﺪﺍ ﺷﺎﻫﺪ‬

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‫ﺹ ‪٤٢‬‬

‫ﺣﺎﻝ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺑﻴﺎﻥ ﻫﻢ ﮐﻪ ﻣﻰ ﺷﻮﺩ ﻧﻴﺴﺖ ﻣﮕﺮ ﺍﺯ ﮐﻤﺎﻝ‬

‫ﺣﺐ ﺑﻪ ﺁﻥ ﺟﻨﺎﺏ ﮐﻪ ﺷﺎﻳﺪ ﺟﻤﻌﻰ ﻓﻘﺮﺍﻯ ﺍﺭﺽ ﺑﺮ ﺷﺎﻃﻰ ﻏﻨﺎ‬ ‫ّ‬

‫ﻭﺍﺭﺩ ﺷﻮﻧﺪ ﻭ ﻳﺎ ﮔﺮﻭﻫﻰ ﺍﺯ ﺟﺎﻫﻼﻥ ﺑﺮ ﺑﺤﺮ ﻋﻠﻢ ﻭﺍﺭﺩ ﮔﺮﺩﻧﺪ ﻭ‬

‫ﻳﺎ ﺗﺸﻨﮕﺎﻥ ﻣﻌﺮﻓﺖ ﺑﺮ ﺳﻠﺴﺒﻴﻞ ﺣﮑﻤﺖ ﻭﺍﺻﻞ ﺁﻳﻨﺪ‪ .‬ﻭ ٕﺍﻻّ ﺍﻳﻦ‬

‫ﻋﺒﺪ ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻻﺕ ﺭﺍ ﺫﻧﺒﻰ ﻋﻈﻴﻢ ﻣﻰ ﺩﺍﻧﻢ ﻭ ﻋﺼﻴﺎﻧﻰ‬ ‫ﮐﺒﻴﺮ ﻣﻰ ﺷﻤﺮﻡ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻧﺰﺩﻳﮏ ﻇﻬﻮﺭ ﻋﻴﺴﻰ ﺷﺪ‪ ،‬ﭼﻨﺪ ﻧﻔﺮ‬ ‫ﺍﻃﻼﻉ ﻳﺎﻓﺘﻨﺪ ﺑﺮ ﻇﻬﻮﺭ ﻧﺠﻢ ﻋﻴﺴﻰ ﺩﺭ ﺳﻤﺎء‪ ،‬ﺑﻪ‬ ‫ﺍﺯ ﻣﺠﻮﺱ ﮐﻪ ّ‬

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‫ﻣﻘﺮ ﺳﻠﻄﻨﺖ‬ ‫ﺍﺛﺮ ﺁﻥ ﻧﺠﻢ ﺁﻣﺪﻧﺪ ﺗﺎ ﺩﺍﺧﻞ ﺷﺪﻧﺪ ﺑﻪ ﺷﻬﺮﻯ ﮐﻪ ّ‬

‫ﺗﺼﺮﻑ‬ ‫ﺍﻳﺎﻡ ﺳﻠﻄﻨﺖ ﺁﻥ ﻣﻤﺎﻟﮏ ﺩﺭ ﻗﺒﻀﻪ‬ ‫ّ‬ ‫ﻫﻴﺮﻭﺩﺱ ﺑﻮﺩ‪ .‬ﻭ ﺩﺭ ﺁﻥ ّ‬

‫ﻻﻧﺎ َﻗﺪ ‪٧٠‬‬ ‫ﻫﻮ‬ ‫ُ‬ ‫ﺍﻟﻤﻮﻟﻮﺩ َ ِ ُ‬ ‫ﺍﻟﻴﻬﻮﺩ؟ َ ّ‬ ‫ﻣﻠﮏ َ‬ ‫ﺍﻳﻦ ُ َ‬ ‫ﺍﻭ ﺑﻮﺩ‪ .‬ﻭ ﮐﺎﻧﻮﺍ ﻗﺎﺋﻠﻴﻦ‪َ َ " :‬‬ ‫ﻧﺠﻤﻪ ِﻓﻰ َ ِ ِ‬ ‫ﺗﻔﺤﺺ‬ ‫ﻭﻭﺍﻓﻴﻨﺎ ِ َ ُ َ‬ ‫ﺍﻟﻤﺸﺮﻕ َ َ‬ ‫َ​َ‬ ‫ﻟﻨﺴﺠﺪ َﻟﻪ‪ ١".‬ﻭ ﺑﻌﺪ ﺍﺯ ّ‬ ‫ﺭﺍﻳﻨﺎ َ َ ُ‬

‫ﻣﺘﻮﻟﺪ ﺷﺪ‪ .‬ﺍﻳﻦ‬ ‫ﺍﻟﻠﺤﻢ ﻳﻬﻮﺩﺍ ﺁﻥ ﻃﻔﻞ‬ ‫ّ‬ ‫ﻣﻌﻠﻮﻡ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺑﻴﺖ ّ‬ ‫ﻋﻼﻣﺖ ﺩﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ‪ .‬ﻭ ﻋﻼﻣﺖ ﺩﺭ ﺳﻤﺎء ﺑﺎﻃﻨﻪ ﮐﻪ ﺳﻤﺎء‬

‫ﺯﮐﺮﻳﺎ ﺑﻮﺩ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ‬ ‫ﻋﻠﻢ ﻭ ﻣﻌﺎﻧﻰ ﺑﺎﺷﺪ ﻇﻬﻮﺭ ﻳﺤﻴﻰ ﺑﻦ‬ ‫ّ‬

‫‪" :‬‬ ‫ﺑﺸﺎﺭﺕ ﻣﻰ ﺩﺍﺩ ﺑﻪ ﻇﻬﻮﺭ ﺁﻥ ﺣﻀﺮﺕ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‬ ‫ﺍﻥ‬ ‫‪‬‬

‫ﻣﺼﺪﻗﴼ ِ َ ِ َ ٍ‬ ‫ﺑﻴﺤﻴﻰ ُ َ ‪‬‬ ‫ﺣﺼﻮﺭﴽ‪٢ ".‬‬ ‫ﻣﻦ ﺍ‪ ‬ﻭ َ ‪‬‬ ‫ﺍ‪َ ُ  َ ُ َ‬‬ ‫ﺳﻴﺪﴽ ﻭ َ ُ‬ ‫ﺑﮑﻠﻤﺔ ِ َ‬ ‫ﻳﺒﺸﺮﮎ ِ َ‬

‫ﻣﺒﺸﺮ ﺑﻪ‬ ‫ﻣﻘﺼﻮﺩ ﺍﺯ ﮐﻠﻤﻪ‪ ،‬ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺍﺳﺖ ﮐﻪ ﻳﺤﻴﻰ ّ‬ ‫‪" :‬‬ ‫ﮐﺎﻥ‬ ‫ﻇﻬﻮﺭ ﺍﻭ ﺑﻮﺩ‪ .‬ﻭ ﺩﺭ ﺍﻟﻮﺍﺡ ﺳﻤﺎﻭﻯ ﻫﻢ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‬ ‫َ‬

‫‪-‬‬

‫ﺗﻮﺑﻮﺍ َ َ ِ‬ ‫ﻳﮑﺮﺯ ﻓﻰ َ ‪ِ  ‬‬ ‫ﻣﻠﮑﻮﺕ‬ ‫ﺑﺮﻳﺔ َﻳﻬﻮﺩﺍ ‪ً ‬‬ ‫ُ َ ّ‬ ‫ﺍﻗﺘﺮﺏ َ َ ُ ُ‬ ‫ﻗﺎ‪‬ﻼ ُ ُ‬ ‫ﻳﻮﺣﻨﺎ َ ُ‬ ‫ﻓﻘﺪ َ َ َ‬

‫ﻣﺘﻰ‪ ،‬ﻓﺼﻞ ‪ ٢‬ﺁﻳﻪ ‪ -٢ ٢‬ﺳﻮﺭﻫﺂﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٣٩‬‬ ‫‪١‬ﺍﻧﺠﻴﻞ ّ‬

‫ﺹ ‪۴۳‬‬

‫ِ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ‪ ١".‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻳﻮﺣﻨّﺎ‪ ،‬ﻳﺤﻴﻰ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻗﺒﻞ‬ ‫ّ‬

‫‪٧١‬‬

‫ﻣﺤﻤﺪﻯ ﺁﺛﺎﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﻭ ﺁﺛﺎﺭ‬ ‫ﺍﺯ ﻇﻬﻮﺭ ﺟﻤﺎﻝ‬ ‫ّ‬

‫ﺑﺎﻃﻨﻪ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺩﺭ ﺍﺭﺽ ﺑﺸﺎﺭﺕ ﻣﻰ ﺩﺍﺩﻧﺪ ﺑﻪ ﻇﻬﻮﺭ ﺁﻥ‬

‫ﻫﻮﻳﻪ ﭼﻬﺎﺭ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﻭﺍﺣﺪﴽ ﺑﻌﺪ ﻭﺍﺣﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺭﻭﺯﺑﻪ‬ ‫ﺷﻤﺲ ّ‬

‫ﻣﺸﺮﻑ ﺑﻮﺩ ﻭ‬ ‫ﮐﻪ ﻣﻮﺳﻮﻡ ﺑﻪ ﺳﻠﻤﺎﻥ ﺷﺪ ﺑﻪ ﺷﺮﻑ ﺧﺪﻣﺘﺸﺎﻥ ّ‬

‫ﺯﻣﺎﻥ ﻭﻓﺎﺕ ﻫﺮ ﻳﮏ ﻣﻰ ﺭﺳﻴﺪ ﺭﻭﺯﺑﻪ ﺭﺍ ﻧﺰﺩ ﺩﻳﮕﺮﻯ ﻣﻰ ﻓﺮﺳﺘﺎﺩ ﺗﺎ‬ ‫ﻧﻮﺑﺖ ﺑﻪ ﭼﻬﺎﺭﻡ ﺭﺳﻴﺪ ﻭ ﺍﻭ ﺩﺭ ﺣﻴﻦ ﻣﻮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺭﻭﺯﺑﻪ‪،‬‬

‫ﻣﺤﻤﺪﻯ‬ ‫ﺑﻌﺪ ﺍﺯ ﺗﮑﻔﻴﻦ ﻭ ﺗﺪﻓﻴﻦ ﻣﻦ ﺑﺮﻭ ﺑﻪ ﺣﺠﺎﺯ ﮐﻪ ﺷﻤﺲ‬ ‫ّ‬

‫‪٧٢‬‬

‫ﺍﺷﺮﺍﻕ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﺑﺸﺎﺭﺕ ﺑﺎﺩ ﺗﻮ ﺭﺍ ﺑﻪ ﻟﻘﺎﻯ ﺁﻥ ﺣﻀﺮﺕ‪ .‬ﺗﺎ‬

‫ﻣﻨﺠﻤﺎﻥ ﺧﺒﺮ ﻇﻬﻮﺭ ﻧﺠﻢ‬ ‫ﺭﺳﻴﺪ ﺑﻪ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﻨﻴﻊ‪ .‬ﻭ ﺍﮐﺜﺮ ﺍﺯ ّ‬

‫ﺭﺍ ﺩﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﺭﺽ ﻫﻢ ﻧﻮﺭﻳﻦ‬

‫ﻗﺪﺱ ﺍ‪ ‬ﺗﺮﺑﺘﻬﻤﺎ‪ .‬ﭘﺲ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻣﻌﺎﻧﻰ‬ ‫ﻧﻴﺮﻳﻦ‪ ،‬ﺍﺣﻤﺪﻭ ﮐﺎﻇﻢ‪ّ ،‬‬ ‫ّ‬

‫ﺍﺣﺪﻳﻪ ﻋﻼﻣﺎﺕ‬ ‫ﻣﺒﺮﻫﻦ ﺷﺪ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﻫﺮ ﻳﮏ ﺍﺯ ﻣﺮﺍﻳﺎﻯ‬ ‫ّ‬

‫‪٧٣‬‬

‫ﻣﺤﻞ ﺷﻤﺲ ﻋﻠﻢ‬ ‫ﺁﻥ ﻇﻬﻮﺭ ﺩﺭ ﺁﺳﻤﺎﻥ ﻇﺎﻫﺮ ﻭ ﺁﺳﻤﺎﻥ ﺑﺎﻃﻦ ﮐﻪ‬ ‫ّ‬

‫ﻭ ﻗﻤﺮ ﺣﮑﻤﺖ ﻭ ﺍﻧﺠﻢ ﻣﻌﺎﻧﻰ ﻭ ﺑﻴﺎﻥ ﺍﺳﺖ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻭ ﺁﻥ‬ ‫ﻇﻬﻮﺭ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﺳﺖ ﻗﺒﻞ ﺍﺯ ﻫﺮ ﻇﻬﻮﺭ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻭ‬ ‫ِ‬

‫ﺍﺣﺪﻳﻪ‪ .‬ﻭ‬ ‫ﻫﻮﻳﻪ ﻭ ﻗﻤﺮ‬ ‫ّ‬ ‫ﺍﺳﺘﻌﺪﺍﺩ ﻋﺒﺎﺩ ﺍﺯ ﺑﺮﺍﻯ ﻟﻘﺎﻯ ﺁﻥ ﺷﻤﺲ ّ‬

‫‪" :‬‬ ‫ﺍﻻﻧﺴﺎﻥ ﺁﺗﻴﴼ َﻋﻠﻰ‬ ‫ﻳﻨﻮﺡ ُ ‪‬‬ ‫ﺍﻻﺭﺽ َﻭ َ َ َ‬ ‫ﻗﺒﺎ‪‬ﻞ َ‬ ‫ﻳﺮﻭﻥ ﺍﺑﻦ ٕ‬ ‫ﻗﻮﻟﻪ َﻭ َ ُ‬ ‫ﮐﻞ َ ‪‬‬

‫ٍ‬ ‫ﻣﻊ ُ ّ ٍ‬ ‫ﻣﺠﺪ‬ ‫ﻗﻮﺍﺓ َﻭ‬ ‫ﮐﺒﻴﺮ‪ ".‬ﺗﻠﻮﻳﺢ ﺍﻳﻦ ﺑﻴﺎﻥ ﺍﻳﻦ‬ ‫ٍ‬ ‫ﺍﻟﺴﻤﺎء َ َ‬ ‫َﺳﺤ ِ‬ ‫ﺎﺏ ‪‬‬ ‫ﻣﺘﻰ‪ ،‬ﻓﺼﻞ ‪ ،٣‬ﺁﻳﻪ ‪٢-١‬‬ ‫‪ -١‬ﺍﻧﺠﻴﻞ ّ‬

‫‪٧٤‬‬

‫ﺹ ‪٤٤‬‬

‫ﺍﺳﺖ‪ :‬ﻳﻌﻨﻰ ﺩﺭ ﺁﻥ ﻭﻗﺖ ﻧﻮﺣﻪ ﻣﻰ ﮐﻨﻨﺪ ﻋﺒﺎﺩ ﺍﺯ ﺟﻬﺖ ﻓﻘﺪﺍﻥ‬

‫ﻟﺪﻧﻰ ﻭ ﺩﺭ ﺁﻥ ﺍﺛﻨﺎ‬ ‫ﺷﻤﺲ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﻭ ﻗﻤﺮ ﻋﻠﻢ ﻭ ﺍﻧﺠﻢ ﺣﮑﻤﺖ ّ‬

‫ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺁﻥ ﻃﻠﻌﺖ ﻣﻮﻋﻮﺩ ﻭ ﺟﻤﺎﻝ ﻣﻌﺒﻮﺩ ﺍﺯ ﺁﺳﻤﺎﻥ‬ ‫ﻧﺎﺯﻝ ﻣﻰ ﺷﻮﺩ ﺩﺭ ﺣﺎﻟﺘﻰ ﮐﻪ ﺑﺮ ﺍﺑﺮ ﺳﻮﺍﺭ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﺁﻥ ﺟﻤﺎﻝ‬ ‫ﺭﺑﺎﻧﻰ ﺩﺭ ﻫﻴﮑﻞ ﺑﺸﺮﻯ ﻇﻬﻮﺭ‬ ‫ﻣﺸﻴﺖ ّ‬ ‫ﺍﻟﻬﻰ ﺍﺯ ﺳﻤﺎﻭﺍﺕ ّ‬

‫ﺳﻤﻮ‬ ‫ﻋﻠﻮ ﻭ‬ ‫ّ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻤﺎء ﻧﻴﺴﺖ ﻣﮕﺮ ﺟﻬﺖ ّ‬

‫ﻣﺤﻞ ﻇﻬﻮﺭ ﺁﻥ ﻣﺸﺎﺭﻕ‬ ‫ﮐﻪ ﺁﻥ‬ ‫ﻗﺪﻣﻴﻪ ﺍﺳﺖ‪ .‬ﻭ‬ ‫ﻗﺪﺳﻴﻪ ﻭ ﻣﻄﺎﻟﻊ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻣﻬﺎﺕ ﻇﺎﻫﺮ‬ ‫ﺍﻳﻦ ﮐﻴﻨﻮﻧﺎﺕ ﻗﺪﻳﻤﻪ ﺍﮔﺮ ﭼﻪ ﺑﻪ ﺣﺴﺐ ﻇﺎﻫﺮ ﺍﺯ ﺑﻄﻦ ّ‬

‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﻟﻴﮑﻦ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺯ ﺳﻤﺎﻭﺍﺕ ﺍﻣﺮ ﻧﺎﺯﻟﻨﺪ ﻭ ﺍﮔﺮ ﭼﻪ ﺑﺮ‬ ‫ﻣﺘﮑﺄﻧﺪ ﻭ ﺩﺭ ﺣﻴﻨﻰ ﮐﻪ‬ ‫ﺍﺭﺽ ﺳﺎﮐﻦ ﺍﻧﺪ ﻭ ﻟﻴﮑﻦ ﺑﺮ ﺭﻓﺮﻑ ﻣﻌﺎﻧﻰ ّ‬

‫ﻣﻴﺎﻥ ﻋﺒﺎﺩ ﻣﺸﻰ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺩﺭ ﻫﻮﺍﻫﺎﻯ ﻗﺮﺏ ﻃﺎﺋﺮﻧﺪ‪ .‬ﺑﻰ ﺣﺮﮐﺖ‬

‫ﺍﺣﺪﻳﻪ ﭘﺮﻭﺍﺯ‬ ‫ِﺭﺟﻞ ﺩﺭ ﺍﺭﺽ ﺭﻭﺡ ﻣﺸﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻰ ﭘﺮ ﺑﻪ ﻣﻌﺎﺭﺝ‬ ‫ّ‬ ‫ﻧﻔﺴﻰ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﺍﺑﺪﺍﻉ ﺭﺍ ﻃﻲ ﻓﺮﻣﺎﻳﻨﺪ ﻭ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺩﺭ ﻫﺮ َ َ‬ ‫ّ‬ ‫ﺩﺭ ﻫﺮ ﺁﻧﻰ ﻣﻠﮑﻮﺕ ﻏﻴﺐ ﻭ ﺷﻬﺎﺩﻩ ﺭﺍ ﺳﻴﺮ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﺮ ﻋﺮﺵ‬

‫ﺷﺄﻥ َﻋﻦ َ ٍ‬ ‫ﻫﻮ‬ ‫"ﻻ َ َ ُ‬ ‫ﻳﺸﻐﻠﻪ َ ٌ‬ ‫ﺷﺄﻥ " ﻭﺍﻗﻒ ﺍﻧﺪ ﻭ ﺑﺮ ﮐﺮﺳﻲ" ‪‬‬ ‫ﻳﻮﻡ ُ َ‬ ‫ﮐﻞ َ ٍ‬ ‫ّ‬ ‫ﻓﻰ َ ٍ‬ ‫ﻣﺸﻴﺖ‬ ‫ﻋﻠﻮ ﻗﺪﺭﺕ ﺳﻠﻄﺎﻥ ﻗﺪﻡ ﻭ‬ ‫ﺳﻤﻮ ّ‬ ‫ّ‬ ‫ﺷﺄﻥ"‪ ١‬ﺳﺎﮐﻦ‪ .‬ﺍﺯ ّ‬

‫ﻣﻠﻴﮏ ﺍﻋﻈﻢ ﻣﺒﻌﻮﺙ ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﺯ‬

‫‪٧٥‬‬

‫ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﻟﻔﻆ ﺳﻤﺎء ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺷﻤﻮﺱ ﻣﻌﺎﻧﻰ ﺑﺮ‬

‫ﻣﺸﻴﺖ ﻭ‬ ‫ﻣﺜﻼ ﺳﻤﺎء ﺍﻣﺮ ﻭ ﺳﻤﺎء‬ ‫ﻣﺮﺍﺗﺐ ﮐﺜﻴﺮﻩ ﺍﻃﻼﻕ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ً‬ ‫ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٢٩‬‬

‫ﺹ ‪٤٥‬‬

‫ﺳﻤﺎء ﺍﺭﺍﺩﻩ ﻭ ﺳﻤﺎء ﻋﺮﻓﺎﻥ ﻭ ﺳﻤﺎء ﺍﻳﻘﺎﻥ ﻭ ﺳﻤﺎء ﺗﺒﻴﺎﻥ ﻭ‬

‫ﺳﻤﺎء ﻇﻬﻮﺭ ﻭ ﺳﻤﺎء ﺑﻄﻮﻥ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‪ .‬ﻭ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺍﺯ ﻟﻔﻆ‬

‫ﺍﺣﺪﻳﻪ ﻭ‬ ‫ﺳﻤﺎء ﻣﻌﻨﻴﻰ ﺍﺭﺍﺩﻩ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﻏﻴﺮ ﺍﺯ ﻭﺍﻗﻔﻴﻦ ﺍﺳﺮﺍﺭ‬ ‫ّ‬

‫ﻣﺜﻼ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ" :‬ﻭ‬ ‫ﺍﺯﻟﻴﻪ ﺍﺣﺪﻯ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﺪ‪.‬‬ ‫ً‬ ‫ﺷﺎﺭﺑﻴﻦ ﮐﺆﻭﺱ ّ‬

‫ﺗﻮﻋﺪﻭﻥ"‪ ١‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺭﺯﻕ ﺍﺯ ﺍﺭﺽ‬ ‫ﺍﻟﺴﻤﺎ‪ُ ُ ِ ‬‬ ‫ﺭﺯﻗﮑﻢ َﻭ َﻣﺎ ُ َ ُ َ‬ ‫ِﻓﻰ ‪‬‬

‫ﺍﻟﺴﻤﺎء‪ " ،‬ﺑﺎ‬ ‫ﺍﻻﺳﻤﺎء ُ َ ُ‬ ‫ﺍﻧﺒﺎﺕ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻫﻤﭽﻨﻴﻦ‪َ " :‬‬ ‫ﻣﻦ ‪‬‬ ‫ﺗﻨﺰﻝ ِ َ‬ ‫ُ‬

‫ﺍﻳﻨﮑﻪ ﺍﺯ ﻟﺴﺎﻥ ﻋﺒﺎﺩ ﺍﺳﻤﺎء ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﮔﺮ ﻗﺪﺭﻯ ﻣﺮﺁﺕ‬

‫ﻗﻠﺐ ﺭﺍ ﺍﺯ ﻏﺒﺎﺭ ﻏﺮﺽ ﭘﺎﮎ ﻭ ﻟﻄﻴﻒ ﻓﺮﻣﺎﺋﻰ ﺟﻤﻴﻊ ﺗﻠﻮﻳﺤﺎﺕ‬

‫ﺭﺑﻮﺑﻴﻪ ﺭﺍ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭﻯ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﺋﻰ ﻭ‬ ‫ﮐﻠﻤﺎﺕ ﮐﻠﻤﻪ ﺟﺎﻣﻌﻪ‬ ‫ّ‬

‫ﻋﻠﻤﻴﻪ ﺭﺍ ﮐﻪ‬ ‫ﺑﺮ ﺍﺳﺮﺍﺭ ﻋﻠﻢ ﻭﺍﻗﻒ ﻣﻰ ﺷﻮﻯ‪ .‬ﻭ ﻟﮑﻦ ﺗﺎ ﺣﺠﺒﺎﺕ‬ ‫ّ‬

‫ﻣﺼﻄﻠﺢ ﺑﻴﻦ ﻋﺒﺎﺩ ﺍﺳﺖ ﺑﻪ ﻧﺎﺭ ﺍﻧﻘﻄﺎﻉ ﻧﺴﻮﺯﺍﻧﻰ ﺑﻪ ﺻﺒﺢ ﻧﻮﺭﺍﻧﻰ‬

‫ﻋﻠﻢ ﺣﻘﻴﻘﻰ ﻓﺎﺋﺰ ﻧﮕﺮﺩﻯ‪ .‬ﻭ ﻋﻠﻢ ﺑﻪ ﺩﻭ ﻗﺴﻢ ﻣﻨﻘﺴﻢ ﺍﺳﺖ‪ :‬ﻋﻠﻢ‬

‫ﺍﻟﻬﻰ ﻭ ﻋﻠﻢ ﺷﻴﻄﺎﻧﻰ‪ .‬ﺁﻥ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻇﺎﻫﺮ ﻭ ﺍﻳﻦ‬ ‫ﻣﻌﻠﻢ‬ ‫ﺗﺨﻴﻼﺕ ﺍﻧﻔﺲ ﻇﻠﻤﺎﻧﻰ ﺑﺎﻫﺮ‪.‬‬ ‫ﻣﻌﻠﻢ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎﺭﻯ ﻭ ّ‬ ‫ّ‬ ‫ﺍﺯ ّ‬ ‫ﺍﺗﻘﻮﺍ ﺍ‪ ُ ‬‬ ‫ﻳﻌﻠﻤﮑﻢ ﺍ‪ "‬ﻭ ﺑﻴﺎﻥ‬ ‫ﺍﻳﻦ ﻭﺳﺎﻭﺱ ﻧﻔﺴﺎﻧﻰ‪ .‬ﺑﻴﺎﻥ ﺁﻥ " ّ‬

‫ﺣﺠﺎﺏ ﺍﻻﮐﺒﺮ"‪ .‬ﺍﺛﻤﺎﺭ ﺁﻥ ﺷﺠﺮ‪ ،‬ﺻﺒﺮ ﻭ ﺷﻮﻕ ﻭ‬ ‫ﺍﻟﻌﻠﻢ‬ ‫ﺍﻳﻦ "‬ ‫ُ‬ ‫ُ‬

‫ﻣﺤﺒﺖ‪ ،‬ﻭ ﺍﺛﻤﺎﺭ ﺍﻳﻦ ﺷﺠﺮ‪ ،‬ﮐﺒﺮ ﻭ ﻏﺮﻭﺭ ﻭ ﻧﺨﻮﺕ‪ .‬ﻭ ﺍﺯ‬ ‫ﻋﺮﻓﺎﻥ ﻭ‬ ‫ّ‬

‫ﺑﻴﺎﻧﺎﺕ ﺻﺎﺣﺒﺎﻥ ﺑﻴﺎﻥ ﮐﻪ ﺩﺭ ﻣﻌﻨﻰ ﻋﻠﻢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻫﻴﭻ ﺭﺍﺋﺤﻪ‬ ‫ﺍﻳﻦ ﻋﻠﻮﻡ ﻇﻠﻤﺎﻧﻰ ﮐﻪ ﻇﻠﻤﺖ ﺁﻥ ﻫﻤﻪ ﺑﻼﺩ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺫﺍﺭﻳﺎﺕ‪ ،‬ﺁﻳﻪ ‪٢٢‬‬

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‫ﺹ ‪٤٦‬‬

‫ﺍﺳﺘﺸﻤﺎﻡ ﻧﻤﻰ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺷﺠﺮ ﺟﺰ ﺑﻐﻰ ﻭ ﻓﺤﺸﺎء ﺛﻤﺮﻯ ﻧﻴﺎﻭﺭﺩ ﻭ‬

‫ﺳﻢ ﻗﺎﺗﻞ ﺍﺳﺖ ﻭ‬ ‫ﺟﺰ ّ‬ ‫ﻏﻞ ﻭ ﺑﻐﻀﺎء ﺣﺎﺻﻠﻰ ﻧﺒﺨﺸﺪ‪ .‬ﺛﻤﺮﺵ ّ‬

‫ﻇﻠﺶ ﻧﺎﺭ ﻣﻬﻠﮏ‪ .‬ﻓﻨﻌﻢ ﻣﺎ ﻗﺎﻝ‪:‬‬ ‫ّ‬

‫ﺗﻤﺴﮏ ِ َ ِ‬ ‫ﺍﻟﺤﻴﺎء‬ ‫ﺍﻟﻬﻮﻯ‬ ‫"َ َ ‪ْ ‬‬ ‫ﻭﺍﺧﻠﻊ ْ َ‬ ‫ﺑﺎﺫﻳﺎﻝ َ‬ ‫َِ‬

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‫ﺳﺒﻴﻞ ّ ِ‬ ‫َ َ ‪‬‬ ‫ﺟﻠﻮﺍ‪".‬‬ ‫ﺍﻟﻨﺎﺳﮑﻴﻦ ﻭ ٕﺍﻥ َ ‪‬‬ ‫ﻭﺧﻞ َ َ‬ ‫َ‬

‫ﭘﺲ ﺑﺎﻳﺪ ﺻﺪﺭ ﺭﺍ ﺍﺯ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺷﻨﻴﺪﻩ ﺷﺪﻩ ﭘﺎﮎ ﻧﻤﻮﺩ ﻭ ﻗﻠﺐ ﺭﺍ‬

‫ﻣﺤﻞ ﺍﺩﺭﺍﮎ ﺍﻟﻬﺎﻣﺎﺕ ﻏﻴﺒﻰ‬ ‫ﻣﻘﺪﺱ ﻓﺮﻣﻮﺩ ﺗﺎ‬ ‫ﺍﺯ ﻫﻤﻪ ّ‬ ‫ّ‬ ‫ﺗﻌﻠﻘﺎﺕ ّ‬ ‫ﺭﺑﺎﻧﻰ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬ ‫ﺷﻮﺩ ﻭ ﺧﺰﻳﻨﻪ ﺍﺳﺮﺍﺭ ﻋﻠﻮﻡ ّ‬

‫ﺍﻟﺤﻤﺮﺍء َﻟﻦ‬ ‫ُ‬ ‫ﺍﻟﺒﻴﻀﺎء ‪ِ ‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ّ " :‬‬ ‫ﻭﺍﻟﺮﮐﻦ َ‬ ‫ﺍﻟﻨﻬﺞ َ‬ ‫ﺍﻟﺴﺎﻟﮏ ِﻓﻰ ‪ِ ‬‬

‫ﻣﻘﺎﻡ َ َ ِ ِ‬ ‫ﺍﻟﻨﺎﺱ‪".‬‬ ‫ﻭﻃﻨﻪ ٕ ّﺍﻻ‬ ‫ﺑﺎﻟﮑﻒ ‪‬‬ ‫‪‬‬ ‫َ ِ َ‬ ‫ﻋﻤﺎ ﻓﻰ ﺍﻳﺪﻯ ّ ِ‬ ‫ﺍﻟﺼﻔﺮ َ ّ‬ ‫ﻳﺼﻞ ٕﺍﻟﻰ َ ِ‬ ‫‪٧٨‬‬

‫ﺗﻌﻘﻞ ﻓﺮﻣﻮﺩﻩ ﺗﺎ‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﺷﺮﻁ ﺳﺎﻟﮏ‪ .‬ﺩﺭﺳﺖ‬ ‫ﺗﻔﮑﺮ ﻭ ّ‬ ‫ّ‬

‫ﺑﻰ ﺣﺠﺎﺏ ﺑﺮ ﻣﻘﺼﻮﺩ ﮐﺘﺎﺏ ﻭﺍﻗﻒ ﺷﻮﻯ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﺯ ﻣﻄﻠﺐ ﺩﻭﺭ‬

‫ﻣﺎﻧﺪﻳﻢ ﺍﮔﺮ ﭼﻪ ﻫﻤﻪ ﺫﮐﺮ ﻣﻄﻠﺐ ﺍﺳﺖ ﻭ ﻟﻴﮑﻦ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﺁﻧﭽﻪ‬

‫ﺍﻗﻞ ﮐﻔﺎﻳﺖ ﮐﻨﻢ ﻣﻰ ﺑﻴﻨﻢ ﺯﻣﺎﻡ ﻗﻠﻢ ﺍﺯ‬ ‫ﻣﻰ ﺧﻮﺍﻫﻢ ﺍﺧﺘﺼﺎﺭ ﻧﻤﺎﻳﻢ ﻭ ﺑﻪ ّ‬ ‫ﺩﺳﺖ ﺭﻓﺘﻪ ﻭ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﻘﺪﺭ ﺍﺯ ﻟﺌﺎﻟﻰ ﺑﻰ ﺷﻤﺎﺭ ﮐﻪ ﻧﺎﺳﻔﺘﻪ‬

‫ﺣﻮﺭﻳﺎﺕ ﻣﻌﺎﻧﻰ ﮐﻪ ﺩﺭ‬ ‫ﺩﺭ ﺻﺪﻑ ﻗﻠﺐ ﻣﺎﻧﺪﻩ ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ‬ ‫ّ‬

‫ﻣﺲ ﺁﻧﻬﺎ ﻧﻨﻤﻮﺩﻩ‪،‬‬ ‫ﻏﺮﻑ ﻫﺎﻯ ﺣﮑﻤﺖ ﻣﺴﺘﻮﺭ ﮔﺸﺘﻪ ﮐﻪ ﺍﺣﺪﻯ ّ‬ ‫ﺟﺎﻥ‪ ١ " .‬ﺑﺎ ﻫﻤﻪ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ‬ ‫ﻠﻬﻢ ﻭ ﻻ‬ ‫‪‬‬ ‫ﻳﻄﻤﺜﻬﻦ ٕ ٌ‬ ‫ﺍﻧﺲ َﻗﺒْ َ ُ ْ‬ ‫" َﻟﻢ َ ِ ُ ‪‬‬

‫ﮔﻮﻳﺎ ﺣﺮﻓﻰ ﺍﺯ ﻣﻘﺼﻮﺩ ﺫﮐﺮ ﻧﺸﺪ ﻭ ﺭﻣﺰﻯ ﺍﺯ ﻣﻄﻠﻮﺏ ﻣﺬﮐﻮﺭ‬

‫ﻧﻴﺎﻣﺪ‪ ،‬ﺗﺎ ﮐﻰ ﻣﺤﺮﻣﻰ ﻳﺎﻓﺖ ﺷﻮﺩ ﻭ ﺍﺣﺮﺍﻡ ﺣﺮﻡ ﺩﻭﺳﺖ ﺑﻨﺪﺩ ﻭ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٥٦‬‬

‫ﺹ ‪٤٧‬‬

‫ﺑﻪ ﮐﻌﺒﻪ ﻣﻘﺼﻮﺩ ﻭﺍﺻﻞ ﮔﺮﺩﺩ ﻭ ﺑﻰ ﮔﻮﺵ ﻭ ﻟﺴﺎﻥ ﺍﺳﺮﺍﺭ ﺑﻴﺎﻥ‬

‫ﺑﺸﻨﻮﺩ ﻭ ﺑﻴﺎﺑﺪ‪ .‬ﭘﺲ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﺤﮑﻤﻪ ﻭﺍﺿﺤﻪ ﻻﺋﺤﻪ‬ ‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻤﺎء ﺩﺭ ﺁﻳﻪ ُﻣﻨﺰﻟﻪ ﻣﻌﻠﻮﻡ ﺷﺪ ﻭ ﻣﻔﻬﻮﻡ ﮔﺸﺖ‪ .‬ﻭ‬

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‫ﺍﻳﻨﮑﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﺎ ﺍﺑﺮ ﻭ ﻏﻤﺎﻡ ﻧﺎﺯﻝ ﻣﻰ ﺷﻮﺩ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﺑﺮ ﺁﻥ‬

‫ﺍﻣﻮﺭﻯ ﺍﺳﺖ ﮐﻪ ﻣﺨﺎﻟﻒ ﻧﻔﺲ ﻭ ﻫﻮﺍﻯ ﻧﺎﺱ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺫﮐﺮ‬ ‫ﺗﻬﻮﻯ‬ ‫ﺟﺎ‪‬ﮐﻢ َ ٌ‬ ‫ﺷﺪ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭﻩ‪ ُ َ َ " :‬‬ ‫ﺍﻓﮑﻠﻤﺎ َ ُ ْ‬ ‫ﺭﺳﻮﻝ ِﺑﻤﺎ ﻻ َ َ‬

‫ﻣﺜﻼ‬ ‫ﺗﻘﺘﻠﻮﻥ‪١".‬‬ ‫ﮐﺬﺑﺘﻢ َﻭ َ ِ‬ ‫ﺍﺳﺘﮑﺒﺮﺗﻢ َ َ ِ‬ ‫ً‬ ‫َ ُ ُ ُ‬ ‫ﻓﺮﻳﻘﴼ َ ُ ُ َ‬ ‫ﺍﻧﻔﺴﮑﻢ َ َ ُ ْ‬ ‫ﻓﻔﺮﻳﻘﴼ َ ‪ُ ‬‬

‫ﺍﺯ ﻗﺒﻴﻞ ﺗﻐﻴﻴﺮ ﺍﺣﮑﺎﻡ ﻭ ﺗﺒﺪﻳﻞ ﺷﺮﺍﺋﻊ ﻭ ﺍﺭﺗﻔﺎﻉ ﻗﻮﺍﻋﺪ ﻭ ﺭﺳﻮﻡ‬

‫ﺗﻘﺪﻡ ﻣﺆﻣﻨﻴﻦ ﺍﺯ ﻋﻮﺍﻡ ﺑﺮ ﻣﻌﺮﺿﻴﻦ ﺍﺯ ﻋﻠﻤﺎء‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻋﺎﺩﻳﻪ ﻭ ّ‬ ‫ّ‬ ‫ﺑﺸﺮﻳﻪ ﺍﺯ ﺍﮐﻞ ﻭ ﺷﺮﺏ ﻭ ﻓﻘﺮ‬ ‫ﻇﻬﻮﺭ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺑﺮ ﺣﺪﻭﺩﺍﺕ‬ ‫ّ‬

‫ﺫﻟﺖ ﻭ ﻧﻮﻡ ﻭ ﻳﻘﻈﻪ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‪ ،‬ﺍﺯ ﺁﻥ ﭼﻴﺰﻫﺎﺋﻰ‬ ‫ﻋﺰﺕ ﻭ ّ‬ ‫ﻭ ﻏﻨﺎ ﻭ ّ‬ ‫ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺷﺒﻬﻪ ﻣﻰ ﺍﻧﺪﺍﺯﺩ ﻭ ﻣﻨﻊ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻫﻤﻪ ﺍﻳﻦ‬

‫ﺣﺠﺒﺎﺕ ﺑﻪ ﻏﻤﺎﻡ ﺗﻌﺒﻴﺮ ﺷﺪﻩ‪ .‬ﻭ ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﻏﻤﺎﻣﻰ ﮐﻪ‬

‫ﮐﻞ ﻣﻦ ﻓﻰ ﺍﻻﺭﺽ ﺑﻪ ﺁﻥ ﻣﻰ ﺷﮑﺎﻓﺪ ﻭ‬ ‫ﺳﻤﺎﻭﺍﺕ ﻋﻠﻢ ﻭ ﻋﺮﻓﺎﻥ ّ‬

‫ﺍﻟﺴﻤﺎء‬ ‫ّ‬ ‫ﻳﻮﻡ َ َ ‪ُ ‬‬ ‫ﺷﻖ ﻣﻰ ﮔﺮﺩﺩ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ َ " :‬‬ ‫ﺗﺸﻘﻖ ‪ُ ‬‬ ‫ﺑﺎﻟﻐﻤﺎﻡ‪ ٢" .‬ﻭ ﻫﻤﭽﻨﺎﻧﮑﻪ ﻏﻤﺎﻡ‪ ،‬ﺍﺑﺼﺎﺭ ﻧﺎﺱ ﺭﺍ ﻣﻨﻊ ﻣﻰ ﻧﻤﺎﻳﺪ ﺍﺯ‬ ‫ِ َ َ ِ‬ ‫ﻣﺸﺎﻫﺪﻩ ﺷﻤﺲ ﻇﺎﻫﺮﻯ‪ ،‬ﻫﻤﻴﻦ ﻗﺴﻢ ﻫﻢ ﺍﻳﻦ ﺷﺌﻮﻧﺎﺕ ﻣﺬﮐﻮﺭﻩ‬ ‫ﻣﺮﺩﻡ ﺭﺍ ﻣﻨﻊ ﻣﻰ ﻧﻤﺎﻳﺪ ﺍﺯ ﺍﺩﺭﺍﮎ ﺁﻥ ﺷﻤﺲ ﺣﻘﻴﻘﻰ‪ .‬ﭼﻨﺎﻧﭽﻪ‬

‫ﻟﻬﺬﺍ ‪ِ ُ ‬‬ ‫ﺍﻟﺮﺳﻮﻝ‬ ‫ﮐﻔﺎﺭ‪" :‬ﻭ َ ُ‬ ‫ﻗﺎﻟﻮﺍ َﻣﺎ ِ َ َ‬ ‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﺩﺭ ﮐﺘﺎﺏ ﺍﺯ ﻟﺴﺎﻥ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٨٧‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ‪ ،‬ﺁﻳﻪ ‪٢٥‬‬

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‫ﺹ ‪۴۸‬‬

‫ِ‬ ‫ﻟﻮﻻﺍﻧﺰﻝ ٕﺍ َ ِ‬ ‫ﻓﻴﮑﻮﻥ‬ ‫ﺍﻻﺳﻮﺍﻕ َ ُ ِ َ‬ ‫ﻟﻴﻪ َ َ ٌ‬ ‫َ ُ ُ‬ ‫ﻣﻠﮏ َ َ ُ َ‬ ‫ﺍﻟﻄﻌﺎﻡ َﻭ َﻳﻤﺸﻰ ِﻓﻰ َ‬ ‫ﻳﺄﮐﻞ ‪َ ‬‬

‫ﻣﻌﻪ َﻧﺬﻳﺮﴽ‪ ١".‬ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﻣﻼﺣﻈﻪ ﻣﻰ ﺷﺪ ﺍﺯ ﺍﻧﺒﻴﺎء ﻓﻘﺮ ﻇﺎﻫﺮﻯ ﻭ‬ ‫َ َُ‬ ‫ﻋﻨﺼﺮﻱ ﺟﺴﺪﻯ ﺍﺯ ﻗﺒﻴﻞ‬ ‫ﺍﺑﺘﻼﻯ ﻇﺎﻫﺮﻯ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻠﺰﻭﻣﺎﺕ‬ ‫ِ‬

‫ﺍﻣﮑﺎﻧﻴﻪ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺍﺯ ﺁﻥ‬ ‫ﺟﻮﻉ ﻭ ﺍﻣﺮﺍﺽ ﻭ ﺣﻮﺍﺩﺙ‬ ‫ّ‬

‫ﺷﮏ ﻭ ﺭﻳﺐ ﻭ‬ ‫ﻗﺪﺳﻴﻪ ﻇﺎﻫﺮ ﻣﻰ ﺷﺪ ﻣﺮﺩﻡ ﺩﺭ ﺻﺤﺮﺍﻫﺎﻯ‬ ‫ﻫﻴﺎﮐﻞ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺘﺤﻴﺮ ﻣﻰ ﻣﺎﻧﺪﻧﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﻣﻰ ﺷﻮﺩ‬ ‫ﺗﺤﻴﺮ‬ ‫ّ‬ ‫ﺑﻴﺎﺑﺎﻥ ﻫﺎﻯ ﻭﻫﻢ ﻭ ّ‬

‫ﮐﻞ ﻣﻦ ﻋﻠﻰ‬ ‫ﻧﻔﺴﻰ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﻴﺎﻳﺪ ﻭ ﺍﻇﻬﺎﺭ ﻏﻠﺒﻪ ﻧﻤﺎﻳﺪ ﺑﺮ ّ‬

‫ﻋﻠﺖ ﺧﻠﻖ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﻧﺴﺒﺖ ﺩﻫﺪ ﭼﻨﺎﻧﭽﻪ‬ ‫ﺍﻻﺭﺽ ﻭ ّ‬

‫ﺍﻻﻓﻼﮎ‪ ".‬ﻭ ﻣﻊ ﺫﻟﮏ ﺑﻪ ﺍﻳﻦ ﻗﺴﻢ ﻫﺎ‬ ‫ﻓﺮﻣﻮﺩﻩ‪َ " :‬ﻟﻮ‬ ‫ﻻﮎ َﻟﻤﺎ َ َ ْ‬ ‫َ‬ ‫ﺖ َ‬ ‫َ‬ ‫ﺧﻠﻘ ُ‬ ‫ﺟﺰﺋﻴﻪ ﺷﻮﺩ؟ ﭼﻨﺎﻧﭽﻪ ﺷﻨﻴﺪﻩﺍﻧﺪ ﺍﺯ ﺍﺑﺘﻼﻯ ﻫﺮ ﻧﺒﻲ‬ ‫ﻣﺒﺘﻼ ﺑﻪ ﺍﻣﻮﺭ‬ ‫ّ‬ ‫ّ‬ ‫ﺫﻟﺖ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺳﺮﻫﺎﻯ ﺍﺻﺤﺎﺏ‬ ‫ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﺍﺯ ﻓﻘﺮ ﻭ ﺍﻣﺮﺍﺽ ﻭ ّ‬ ‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﺷﻬﺮﻫﺎ ﺑﻪ ﻫﺪﻳﻪ ﻣﻰ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻨﻊ‬

‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﺁﻥ ﻣﺄﻣﻮﺭ ﺑﻮﺩﻧﺪ ﻭ ﻫﺮ ﮐﺪﺍﻡ ﺩﺭ ﺩﺳﺖ‬ ‫‪٨١‬‬

‫ﺍﻋﺪﺍﻯ ﺩﻳﻦ ﻣﺒﺘﻼ ﺑﻮﺩﻧﺪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺑﺮ ﺍﻳﺸﺎﻥ ﻭﺍﺭﺩ‬

‫ﻣﻰ ﺁﻭﺭﺩﻧﺪ ﺁﻧﭽﻪ ﺍﺭﺍﺩﻩ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺗﻐﻴﻴﺮﺍﺕ‬

‫ﻭ ﺗﺒﺪﻳﻼﺕ ﮐﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﻭﺍﻗﻊ ﻣﻰ ﺷﻮﺩ ﻫﻤﺎﻥ ﻏﻤﺎﻣﻰ ﺍﺳﺖ‬

‫ﺗﻴﺮﻩ ﮐﻪ ﺣﺎﺋﻞ ﻣﻰ ﺷﻮﺩ ﺑﺼﺮ ﻋﺮﻓﺎﻥ ﻋﺒﺎﺩ ﺭﺍ ﺍﺯ ﻣﻌﺮﻓﺖ ﺁﻥ ﺷﻤﺲ‬ ‫ﻫﻮﻳﻪ ﺍﺷﺮﺍﻕ ﻓﺮﻣﻮﺩﻩ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺳﺎﻝ ﻫﺎ ﻋﺒﺎﺩ‬ ‫ﺍﻟﻬﻰ ﮐﻪ ﺍﺯ ﻣﺸﺮﻕ ّ‬

‫ﺑﺮ ﺗﻘﻠﻴﺪ ﺁﺑﺎء ﻭ ﺍﺟﺪﺍﺩ ﺑﺎﻗﻰ ﻫﺴﺘﻨﺪ ﻭ ﺑﻪ ﺁﺩﺍﺏ ﻭ ﻃﺮﻳﻘﻰ ﮐﻪ ﺩﺭ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ‪ ،‬ﺁﻳﻪ ‪٧‬‬

‫ﺹ ‪۴۹‬‬

‫ﻣﻘﺮﺭ ﺷﺪﻩ ﺗﺮﺑﻴﺖ ﻳﺎﻓﺘﻪﺍﻧﺪ‪ ،‬ﻳﮏ ﻣﺮﺗﺒﻪ ﺑﺸﻨﻮﻧﺪ ﻭ ﻳﺎ‬ ‫ﺁﻥ ﺷﺮﻳﻌﺖ ّ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ ﺷﺨﺼﻰ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺟﻤﻴﻊ‬

‫ﺑﺸﺮﻳﻪ ﺑﺎ ﺍﻳﺸﺎﻥ ﻳﮑﺴﺎﻥ ﺍﺳﺖ ﻭ ﻣﻊ ﺫﻟﮏ ﺟﻤﻴﻊ ﺁﻥ‬ ‫ﺣﺪﻭﺩﺍﺕ‬ ‫ّ‬

‫ﺷﺮﻋﻴﻪ ﮐﻪ ﺩﺭ ﻗﺮﻥ ﻫﺎﻯ ﻣﺘﻮﺍﺗﺮﻩ ﺑﻪ ﺁﻥ ﺗﺮﺑﻴﺖ ﻳﺎﻓﺘﻪﺍﻧﺪ‬ ‫ﺣﺪﻭﺩﺍﺕ‬ ‫ّ‬

‫ﻭ ﻣﺨﺎﻟﻒ ﻭ ﻣﻨﮑﺮ ﺁﻥ ﺭﺍ ﮐﺎﻓﺮ ﻭ ﻓﺎﺳﻖ ﻭ ﻓﺎﺟﺮ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻫﻤﻪ ﺭﺍ‬ ‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﺣﺠﺎﺏ ﻭ ﻏﻤﺎﻡ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﺩ‪ّ ،‬‬

‫ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﻗﻠﻮﺑﺸﺎﻥ ﺍﺯ ﺳﻠﺴﺒﻴﻞ ﺍﻧﻘﻄﺎﻉ ﻧﭽﺸﻴﺪﻩ ﻭ ﺍﺯ ﮐﻮﺛﺮ‬

‫ﻣﺠﺮﺩ ﺍﺳﺘﻤﺎﻉ ﺍﻳﻦ ﺍﻣﻮﺭ ﭼﻨﺎﻥ ﻣﺤﺘﺠﺐ‬ ‫ﻣﻌﺮﻓﺖ ﻧﻴﺎﺷﺎﻣﻴﺪﻩ‪ .‬ﻭ ﺑﻪ‬ ‫ّ‬

‫ﺍﺯ ﺍﺩﺭﺍﮎ ﺁﻥ ﺷﻤﺲ ﻣﻰ ﻣﺎﻧﻨﺪ ﮐﻪ ﺩﻳﮕﺮ ﺑﻰ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﺣﮑﻢ‬

‫ﺑﺮ ﮐﻔﺮﺵ ﻣﻰ ﮐﻨﻨﺪ ﻭ ﻓﺘﻮﻯ ﺑﺮ ﻗﺘﻠﺶ ﻣﻰ ﺩﻫﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺩﻳﺪﻩﺍﻧﺪ ﻭ‬ ‫ﺷﻨﻴﺪﻩﺍﻧﺪ ﺍﺯ ﻗﺮﻭﻥ ﺍﻭﻟﻰ ﻭ ﺍﻳﻦ ﺯﻣﺎﻥ ﻧﻴﺰ ﻣﻼﺣﻈﻪ ﺷﺪ‪ .‬ﭘﺲ ﺑﺎﻳﺪ‬

‫ﺟﻬﺪﻯ ﻧﻤﻮﺩ ﺗﺎ ﺑﻪ ﺍﻋﺎﻧﺖ ﻏﻴﺒﻰ ﺍﺯ ﺍﻳﻦ ﺣﺠﺒﺎﺕ ﻇﻠﻤﺎﻧﻰ ﻭ ﻏﻤﺎﻡ‬

‫‪٨٢‬‬

‫ﺭﺑﺎﻧﻰ ﺍﺯ ﻣﺸﺎﻫﺪﻩ ﺁﻥ ﺟﻤﺎﻝ ﻧﻮﺭﺍﻧﻰ ﻣﻤﻨﻮﻉ ﻧﺸﻮﻳﻢ ﻭ‬ ‫ﺍﻣﺘﺤﺎﻧﺎﺕ ّ‬

‫ﺣﺠﺖ ﺑﺨﻮﺍﻫﻴﻢ ﺑﻪ ﻳﮏ‬ ‫ﺍﻭ ﺭﺍ ﺑﻪ ﻧﻔﺲ ﺍﻭ ﺑﺸﻨﺎﺳﻴﻢ ﻭ ﺍﮔﺮ ﻫﻢ ّ‬

‫ﺣﺠﺖ ﻭ ﺑﺮﻫﺎﻥ ﺍﮐﺘﻔﺎ ﻧﻤﺎﺋﻴﻢ ﺗﺎ ﺑﻪ ﻣﻨﺒﻊ ﻓﻴﺾ ﻧﺎﻣﺘﻨﺎﻫﻰ ﮐﻪ ﺟﻤﻴﻊ‬ ‫ّ‬ ‫ﻓﻴﻮﺿﺎﺕ ﻧﺰﺩ ﺍﻭ ﻣﻌﺪﻭﻡ ﺻﺮﻑ ﺍﺳﺖ ﻓﺎﺋﺰ ﮔﺮﺩﻳﻢ ﻧﻪ ﺁﻧﮑﻪ ﻫﺮ ﺭﻭﺯ‬

‫ﺗﻤﺴﮏ ﺟﻮﺋﻴﻢ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪،‬‬ ‫ﺑﻪ ﺧﻴﺎﻟﻰ ﺍﻋﺘﺮﺍﺽ ﻧﻤﺎﺋﻴﻢ ﻭ ﺑﻪ ﻫﻮﺍﺋﻰ‬ ‫ّ‬ ‫ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻨﮑﻪ ﺍﺯ ﻗﺒﻞ ﺍﻳﻦ ﺍﻣﻮﺭﺍﺕ ﺭﺍ ﺑﻪ ﺗﻠﻮﻳﺤﺎﺕ ﻋﺠﻴﺒﻪ ﻭ‬

‫ﺍﻃﻼﻉ ﻳﺎﺑﻨﺪ ﻭ ﺩﺭ ﺁﻥ‬ ‫ﺍﺷﺎﺭﺍﺕ ﻏﺮﻳﺒﻪ ﺧﺒﺮ ﺩﺍﺩﻩﺍﻧﺪ ﺗﺎ ﺟﻤﻴﻊ ﻧﺎﺱ ّ‬

‫‪٨٣‬‬

‫ﺹ ‪٥٠‬‬

‫ﺭﻭﺯ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺑﺤﺮ ﺍﻟﺒﺤﻮﺭ ﻓﻴﻮﺿﺎﺕ ﻣﺤﺮﻭﻡ ﻧﺴﺎﺯﻧﺪ ﻣﻊ ﺫﻟﮏ ﺍﻣﺮ‬

‫ﭼﻨﻴﻦ ﻭﺍﻗﻊ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﻣﻀﻤﻮﻧﺎﺕ ﺩﺭ ﻗﺮﺁﻥ‬

‫ﻳﺄﺗﻴﻬﻢ‬ ‫ﻫﻢ ﻧﺎﺯﻝ ﺷﺪﻩ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻫﻞ َ ُ ُ َ‬ ‫ﻳﻨﻈﺮﻭﻥ ٕﺍ ّﻻ َﺍﻥ ِ َ ُ ُ‬

‫ﺍﻟﻐﻤﺎﻡ‪ ١".‬ﻭ ﻋﻠﻤﺎﻯ ﻇﺎﻫﺮ ﺑﻌﻀﻰ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺍﺯ‬ ‫ﺍ‪ِ ُ‬ﻓﻰ ُ َ ٍ‬ ‫ﻇﻠﻞ ِ َ‬ ‫ﻣﻦ َ ِ‬ ‫ﺗﻌﻘﻞ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ‬ ‫ﻋﻼﺋﻢ ﻗﻴﺎﻣﺖ ﻣﻮﻫﻮﻡ ﮐﻪ ﺧﻮﺩ ّ‬

‫ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺁﻳﺎ ﺍﻧﺘﻈﺎﺭ ﻣﻰ ﮐﺸﻨﺪ ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﺑﻴﺎﻳﺪ‬

‫ﺁﻧﻬﺎ ﺭﺍ ﺧﺪﺍ ﺩﺭ ﺳﺎﻳﻪ ﺍﻯ ﺍﺯ ﺍﺑﺮ؟ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﻳﻦ ﻣﻀﻤﻮﻥ ﺩﺭ‬ ‫ﺍﮐﺜﺮ ﮐﺘﺐ ﺳﻤﺎﻭﻯ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﺩﺭ ﻫﻤﻪ ﺍﻣﺎﮐﻦ ﺩﺭ ﺫﮐﺮ‬

‫ﻋﻼﻣﺎﺕ ﻇﻬﻮﺭ ﺑﻌﺪ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻗﺒﻞ ﺫﮐﺮ ﺷﺪ‪ .‬ﻭ ‪٨٤‬‬

‫ﺍﻟﺴﻤﺎء ِ ُ ٍ‬ ‫ﻳﻐﺸﻰ‬ ‫ﺑﺪﺧﺎﻥ ُ ٍ‬ ‫ﻣﺒﻴﻦ َ ْ َ‬ ‫ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ َ " :‬‬ ‫ﻳﻮﻡ َ ِ‬ ‫ﺗﺄﺗﻲ ‪ُ ‬‬

‫ﺍﻟﻴﻢ" ‪ ٢‬ﮐﻪ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺭﻭﺯﻯ ﮐﻪ‬ ‫ﺍﻟﻨﺎﺱ َ َ‬ ‫ﻋﺬﺍﺏ َ ِ ٌ‬ ‫‪َ ‬‬ ‫ﻫﺬﺍ َ َ ٌ‬

‫ﻣﻰ ﺁﻳﺪ ﺁﺳﻤﺎﻥ ﺑﻪ ﺩﻭﺩﻯ ﺁﺷﮑﺎﺭ ﻭ ﻓﺮﻭ ﻣﻰ ﮔﻴﺮﺩ ﻣﺮﺩﻡ ﺭﺍ ﻭ ﺍﻳﻦ‬

‫ﺍﺳﺖ ﻋﺬﺍﺏ ﺍﻟﻴﻢ‪ .‬ﻭ ﻫﻤﻴﻦ ﺍﻣﻮﺭﺍﺕ ﺭﺍ ﮐﻪ ﻣﻐﺎﻳﺮ ﺍﻧﻔﺲ ﺧﺒﻴﺜﻪ ﻭ‬ ‫ﻣﺤﮏ ﻭ ﻣﻴﺰﺍﻥ ﻗﺮﺍﺭ‬ ‫ﺍﻟﻌﺰﻩ‬ ‫ّ‬ ‫ﺭﺏ ّ‬ ‫ﻣﺨﺎﻟﻒ ﻫﻮﺍﻯ ﻧﺎﺱ ﺍﺳﺖ ﺣﻀﺮﺕ ّ‬

‫ﺩﺍﻩ ﻭ ﺑﻪ ﺁﻧﻬﺎ ﺍﻣﺘﺤﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻋﺒﺎﺩ ﺧﻮﺩ ﺭﺍ ﻭ ﺗﻤﻴﺰ ﻣﻰ ﺩﻫﺪ‬

‫ﺳﻌﻴﺪ ﺭﺍ ﺍﺯ ﺷﻘﻲ ﻭ ُﻣﻌﺮﺽ ﺭﺍ ﺍﺯ ﻣﻘﺒﻞ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ ﺷﺪ‪ .‬ﻭ‬ ‫ّ‬ ‫ﻋﺎﺩﻳﻪ ﻭ ﺍﻧﻌﺪﺍﻡ ﺍﻋﻼﻡ‬ ‫ﺍﺧﺘﻼﻓﺎﺕ ﻭ َﻧﺴﺦ ﻭ ﻫﺪﻡ ﺭﺳﻮﻣﺎﺕ‬ ‫ّ‬ ‫ﻣﺤﺪﻭﺩﻩ ﺭﺍ ﺑﻪ ﺩﺧﺎﻥ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭﻩ ﺗﻌﺒﻴﺮ ﻓﺮﻣﻮﺩﻩ ﻭ ﮐﺪﺍﻡ‬

‫ﺩﺧﺎﻥ ﺍﺳﺖ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﺩﺧﺎﻥ ﮐﻪ ﻓﺮﻭ ﮔﺮﻓﺘﻪ ﻫﻤﻪ ﻧﺎﺱ ﺭﺍ ﻭ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢١٠‬‬

‫‪-٢‬ﺳﻮﺭﻩ ﺩﺧﺎﻥ‪ ،‬ﺁﻳﻪ ‪١١-١ ٠‬‬

‫ﺹ ‪٥١‬‬

‫ﻋﺬﺍﺑﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﮐﻪ ﻫﺮﭼﻪ ﻣﻰ ﺧﻮﺍﻫﻨﺪ ﺭﻓﻊ ﺁﻥ ﻧﻤﺎﻳﻨﺪ ﻗﺎﺩﺭ‬ ‫ﻣﻌﺬﺑﻨﺪ‬ ‫ﻧﻴﺴﺘﻨﺪ؟ ﻭ ﺑﻪ ﻧﺎﺭ ﻧﻔﺲ ﺩﺭ ﻫﺮ ﺣﻴﻦ ﺑﻪ ﻋﺬﺍﺑﻰ ﺟﺪﻳﺪ ّ‬

‫ﺯﻳﺮﺍ ﮐﻪ ﻫﺮﭼﻪ ﻣﻰ ﺷﻨﻮﻧﺪ ﮐﻪ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﻟﻬﻰ ﻭ ﺣﮑﻢ ﻣﻨﻴﻊ‬ ‫ﻋﻠﻮ ﺍﺳﺖ‬ ‫ﺻﻤﺪﺍﻧﻰ ﺩﺭ ﺍﻃﺮﺍﻑ ﺍﺭﺽ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭﻫﺮ ﺭﻭﺯ ﺩﺭ ّ‬ ‫ﻧﺎﺭﻯ ﺟﺪﻳﺪ ﺩﺭ ﻗﻠﻮﺑﺸﺎﻥ ﻣﺸﺘﻌﻞ ﻣﻰ ﺷﻮﺩ ﻭ ﺁﻧﭽﻪ ﻣﻼﺣﻈﻪ‬

‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ﻗﺪﺭﺕ ﻭ ﺍﻧﻘﻄﺎﻉ ﻭ ﺛﺒﻮﺕ ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﮐﻪ ﻫﺮ ﺭﻭﺯ ﺑﻪ‬ ‫ﻋﻨﺎﻳﺖ ﺍﻟﻬﻰ ﻣﺤﮑﻢ ﺗﺮ ﻭ ﺭﺍﺳﺦ ﺗﺮ ﻣﻰ ﺷﻮﻧﺪ ﺍﺿﻄﺮﺍﺏ ﺗﺎﺯﻩ ﺩﺭ‬

‫ﺍﻳﺎﻡ ﮐﻪ ﺑﺤﻤﺪﺍ‪ ‬ﺳﻄﻮﺕ‬ ‫ﻧﻔﻮﺳﺸﺎﻥ ﻇﺎﻫﺮ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ّ‬

‫ﺗﮑﻠﻢ ﻧﺪﺍﺭﻧﺪ ﻭ ﺍﮔﺮ ﻳﮑﻰ ﺍﺯ‬ ‫ﺍﻟﻬﻰ ﭼﻨﺎﻥ ﻏﻠﺒﻪ ﻓﺮﻣﻮﺩﻩ ﮐﻪ ﺟﺮﺋﺖ ّ‬

‫ﺣﻖ ﺭﺍ ﮐﻪ ﺻﺪ ﻫﺰﺍﺭ ﺟﺎﻥ ﺑﻪ ﺩﻝ ﻭ ﺟﺎﻥ ﺭﺍﻳﮕﺎﻥ ﺩﺭ ﺭﻩ‬ ‫ﺍﺻﺤﺎﺏ ّ‬

‫ﺩﻭﺳﺖ ﺍﻳﺜﺎﺭ ﻣﻰ ﻧﻤﺎﻳﺪ ﻣﻼﻗﺎﺕ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ﺧﻮﻑ ﺍﻇﻬﺎﺭ ﺍﻳﻤﺎﻥ‬

‫ﺳﺐ ﻭ ﻟﻌﻦ ﻣﺸﻐﻮﻝ‬ ‫ﻣﻰ ﮐﻨﻨﺪ ﻭ ﭼﻮﻥ ﺧﻠﻮﺕ ﻣﻰ ﮐﻨﻨﺪ ﺑﻪ‬ ‫ّ‬

‫ﺁﻣﻨﺎ َﻭ ٕﺍﺫﺍ‬ ‫ﻟﻘﻮﮐﻢ َ ُ‬ ‫ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ" :‬ﻭ ٕﺍ َﺫﺍ َ ُ ُ‬ ‫ﻗﺎﻟﻮﺍ َ ‪‬‬

‫ﻣﻦ َ ْ ِ‬ ‫ﺍﻥ ﺍ‪‬‬ ‫َ َ‬ ‫ﺑﻐﻴﻈﮑﻢ ٕ ‪‬‬ ‫ﺍﻟﻐﻴﻆ ُ ْ‬ ‫ﻋﻠﻴﮑﻢ َ َ ِ َ‬ ‫ﻣﻮﺗﻮﺍ ِ َ ِ ُ ْ‬ ‫ﺧﻠﻮﺍ َ ‪‬‬ ‫ﻗﻞ ُ ُ‬ ‫ﻋﻀﻮﺍ َ َ ْ ُ ُ‬ ‫ﺍﻻﻧﺎﻣﻞ ِ َ‬

‫ﻋﻠﻴﻢ ِ َ ِ‬ ‫ﻭﺭ ‪ ١".‬ﻭ ﻋﻨﻘﺮﻳﺐ ﺍﺳﺖ ﮐﻪ ﺍﻋﻼﻡ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﺭﺍ‬ ‫ﺍﻟﺼﺪ ِ‬ ‫ﺑﺬﺍﺕ ‪ُ ‬‬ ‫َ ٌ‬

‫ﺩﺭ ﻫﻤﻪ ﺑﻼﺩ ﻣﺮﺗﻔﻊ ﺑﻴﻨﻰ ﻭ ﺁﺛﺎﺭ ﻏﻠﺒﻪ ﻭ ﺳﻠﻄﻨﺖ ﺍﻭ ﺭﺍ ﺩﺭ ﺟﻤﻴﻊ‬

‫ﺩﻳﺎﺭ ﻇﺎﻫﺮ ﻣﺸﺎﻫﺪﻩ ﻓﺮﻣﺎﺋﻰ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﮐﺜﺮ ﻋﻠﻤﺎء ﭼﻮﻥ ﺍﻳﻦ ﺁﻳﺎﺕ‬

‫ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺍﺯ ﻣﻘﺼﻮﺩ ﻗﻴﺎﻣﺖ ﻭﺍﻗﻒ ﻧﺸﺪﻩﺍﻧﺪ ﻟﻬﺬﺍ‬

‫ﻳﺸﻌﺮ ﺗﻔﺴﻴﺮ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﺣﻴﺚ ﻻ َ ُ‬ ‫ﺟﻤﻴﻊ ﺭﺍ ﺑﻪ ﻗﻴﺎﻣﺖ ﻣﻮﻫﻮﻡ ﻣﻦ َ ُ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪١١٩‬‬

‫‪٨٥‬‬

‫ﺹ ‪٥٢‬‬

‫ﺧﺪﺍﻯ ﻭﺍﺣﺪ ﺷﺎﻫﺪ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﻗﺪﺭﻯ ﺑﺼﻴﺮﺕ ﺑﺎﺷﺪ ﺍﺯ ﺗﻠﻮﻳﺢ‬

‫ﻫﻤﻴﻦ ﺩﻭ ﺁﻳﻪ ﺟﻤﻴﻊ ﻣﻄﺎﻟﺐ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﺍﺩﺭﺍﮎ ﻣﻰ ﺷﻮﺩ ﻭ ﺑﻪ‬

‫ﮐﺬﻟﮏ‬ ‫ﺻﺒﺢ ﻣﻨﻴﺮ ﺍﻳﻘﺎﻥ ﺑﻪ ﻋﻨﺎﻳﺖ ﺭﺣﻤﺎﻥ ﻭﺍﺻﻞ ﻣﻰ ﮔﺮﺩﻧﺪ‪َ ِ َ .‬‬

‫‪٨٦‬‬

‫ﺍﻓﻨﺎﻥ ِﺳ َ ِ‬ ‫ﺍﻟﺒﻘﺎ‪َ ‬ﻋﻠﻰ َ ِ‬ ‫ﻦ ﻓﻰ‬ ‫ﺪﺭﺓ ﺍﻟﺒﻬﺎء َ َ ‪‬‬ ‫ﻋﻠﻴﮏ َ َ ُ‬ ‫ﺗﻐﻦ َ َ َ‬ ‫ﺗﮑﻮﻧ ‪‬‬ ‫َ​َ ‪‬‬ ‫ﻟﻌﻞ ُ َ‬ ‫ﺣﻤﺎﻣﺔ َ‬ ‫ﺫﻥ ﺍ‪ِ ‬‬ ‫ﺍﻟﺤﮑﻤﺔ ﺑﺈ ِ‬ ‫ﺍﻟﻌﻠﻢ َﻭ ِ َ ِ‬ ‫ِ‬ ‫ﺳﺎﻟﮑﴼ‪ .‬ﻭ ﻗﻮﻟﻪ ‪" :‬ﻳﺮﺳﻞ‬ ‫ﻣﻨﺎﻫﺞ ِ ْ ِ‬

‫ﻣﻼﺋﮑﺘﻪ " ٕﺍﻟﻰ ﺁﺧﺮ ﺍﻟﻘﻮﻝ‪ .‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﻣﻼﺋﮑﻪ ﺁﻥ ﻧﻔﻮﺳﻰ‬ ‫ﺤﺒﺖ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ‪ ،‬ﺻﻔﺎﺕ‬ ‫ﻗﻮﻩ‬ ‫ﺑﺸﺮﻳﻪ ﺭﺍ ﺑﻪ ﻧﺎﺭ ﻣ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻪ ّ‬

‫ﻣﺘﺼﻒ ﮔﺸﺘﻨﺪ‪.‬‬ ‫ﮐﺮﻭﺑﻴﻴﻦ ّ‬ ‫ﺍﻟﻬﻰ ﺳﻮﺧﺘﻨﺪ ﻭ ﺑﻪ ﺻﻔﺎﺕ ﻋﺎﻟﻴﻦ ﻭ ّ ّ‬

‫ﮐﺮﻭﺑﻴﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ‪ :‬ﻗﻮﻣﻰ ﺍﺯ‬ ‫ﭼﻨﺎﻧﭽﻪ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﺩﺭ ﻭﺻﻒ ّ‬ ‫ﺷﻴﻌﻴﺎﻥ ﻣﺎ ﻫﺴﺘﻨﺪ ﺧﻠﻒ ﻋﺮﺵ‪ .‬ﻭ ﺍﺯ ﺫﮐﺮ ﺧﻠﻒ ﺍﻟﻌﺮﺵ ﺍﮔﺮ ﭼﻪ‬

‫ﻣﻌﺎﻧﻰ ﺑﺴﻴﺎﺭ ﻣﻨﻈﻮﺭ ﺑﻮﺩﻩ‪ ،‬ﻫﻢ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻭ ﻫﻢ ﺑﺮ ﺣﺴﺐ‬

‫ﻣﺪﻝ ﺍﺳﺖ ﺑﺮ ﻋﺪﻡ ﻭﺟﻮﺩ ﺷﻴﻌﻪ‪.‬‬ ‫ﺑﺎﻃﻦ‪ ،‬ﻭ ﻟﮑﻦ ﺩﺭ ﻳﮏ ﻣﻘﺎﻡ‬ ‫ّ‬ ‫ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﺆﻣﻦ ﻣﺜﻞ ﮐﺒﺮﻳﺖ ﺍﺣﻤﺮ‬

‫ﺍﺳﺖ ﻭ ﺑﻌﺪ ﺑﻪ ﻣﺴﺘﻤﻊ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺁﻳﺎ ﮐﺒﺮﻳﺖ ﺍﺣﻤﺮ ﺩﻳﺪﻩ ﺍﻯ؟‬

‫ﻣﻠﺘﻔﺖ ﺷﻮﻳﺪ ﺑﻪ ﺍﻳﻦ ﺗﻠﻮﻳﺢ ﮐﻪ ﺍﺑﻠﻎ ﺍﺯ ﺗﺼﺮﻳﺢ ﺍﺳﺖ ﺩﻻﻟﺖ‬

‫ﻣﻰ ﮐﻨﺪ ﺑﺮ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﺆﻣﻦ‪ .‬ﺍﻳﻦ ﻗﻮﻝ ﺁﻥ ﺣﻀﺮﺕ‪ .‬ﻭ ﺣﺎﻝ‬

‫ﻣﺸﺎﻫﺪﻩ ﮐﻦ ﭼﻘﺪﺭ ﺍﺯ ﺍﻳﻦ ﺧﻠﻖ ﺑﻰ ﺍﻧﺼﺎﻑ ﮐﻪ ﺭﺍﺋﺤﻪ ﺍﻳﻤﺎﻥ‬

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‫ﻣﺤﻘﻖ‬ ‫ﻧﺸﻨﻴﺪﻩﺍﻧﺪ ﻣﻊ ﺫﻟﮏ ﮐﺴﺎﻧﻰ ﺭﺍ ﮐﻪ ﺑﻪ ﻗﻮﻝ ﺍﻳﺸﺎﻥ ﺍﻳﻤﺎﻥ‬ ‫ّ‬

‫ﻣﻰ ﺷﻮﺩ ﻧﺴﺒﺖ ﺑﻪ ﮐﻔﺮ ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﭼﻮﻥ ﺍﻳﻦ ﻭﺟﻮﺩﺍﺕ‬

‫ﻣﺘﺨﻠﻖ ﺑﻪ‬ ‫ﻣﻘﺪﺱ ﮔﺸﺘﻨﺪ ﻭ‬ ‫ﻗﺪﺳﻴﻪ ﺍﺯ ﻋﻮﺍﺭﺽ‬ ‫ّ‬ ‫ﺑﺸﺮﻳﻪ ﭘﺎﮎ ﻭ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺹ ‪۵۳‬‬

‫ﻣﻘﺪﺳﻴﻦ ﺷﺪﻧﺪ ﻟﻬﺬﺍ ﺍﺳﻢ‬ ‫ﺍﺧﻼﻕ‬ ‫ﻣﺘﺼﻒ ﺑﻪ ﺍﻭﺻﺎﻑ ّ‬ ‫ﺭﻭﺣﺎﻧﻴﻴﻦ ﻭ ّ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻪ ﺍﻃﻼﻕ ﮔﺸﺘﻪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﻣﻼﺋﮑﻪ ﺑﺮ ﺁﻥ ﻧﻔﻮﺱ ّ‬

‫ﻣﻌﻨﻰ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﮐﻪ ﻫﺮ ﻓﻘﺮﻩ ﺁﻥ ﺑﻪ ﺁﻳﺎﺕ ﻭﺍﺿﺤﻪ ﻭ ﺩﻟﻴﻞ ﻫﺎﻯ‬ ‫ﻣﺘﻘﻨﻪ ﻭ ﺑﺮﺍﻫﻴﻦ ﻻﺋﺤﻪ ﺍﻇﻬﺎﺭ ﺷﺪ‪ .‬ﻭ ﭼﻮﻥ ﺍﻣﻢ ﻋﻴﺴﻰ ﺑﻪ ﺍﻳﻦ‬

‫ﻣﻌﺎﻧﻰ ﻧﺮﺳﻴﺪﻧﺪ ﻭ ﺍﻳﻦ ﻋﻼﻣﺎﺕ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﭼﻨﺎﻧﭽﻪ ﺧﻮﺩ ﻭ‬

‫ﻗﺪﺳﻴﻪ‬ ‫ﻋﻠﻤﺎﻯ ﺍﻳﺸﺎﻥ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻇﺎﻫﺮ ﻧﺸﺪ ﻟﻬﺬﺍ ﺑﻪ ﻣﻈﺎﻫﺮ‬ ‫ّ‬ ‫ﻗﺪﺳﻴﻪ‬ ‫ﺍﺯ ﺁﻥ ﻳﻮﻡ ﺗﺎ ﺑﻪ ﺣﺎﻝ ﺍﻗﺒﺎﻝ ﻧﻨﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﺟﻤﻴﻊ ﻓﻴﻮﺿﺎﺕ‬ ‫ّ‬

‫ﺻﻤﺪﺍﻧﻴﻪ ﻣﺤﺠﻮﺏ ﮔﺸﺘﻨﺪ‪.‬‬ ‫ﻣﺤﺮﻭﻡ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﺑﺪﺍﻳﻊ ﮐﻠﻤﺎﺕ‬ ‫ّ‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﺷﺄﻥ ﺍﻳﻦ ﻋﺒﺎﺩ ﺩﺭ ﻳﻮﻡ ﻣﻌﺎﺩ‪ .‬ﻭ ﺍﻳﻦ ﻗﺪﺭ ﺍﺩﺭﺍﮎ‬

‫ﻧﻨﻤﻮﺩﻧﺪ ﮐﻪ ﺍﮔﺮ ﺩﺭ ﻫﺮ ﻋﺼﺮﻯ ﻋﻼﺋﻢ ﻇﻬﻮﺭ ﻣﻄﺎﺑﻖ ﺁﻧﭽﻪ ﺩﺭ‬

‫ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﻇﺎﻫﺮ ﺷﻮﺩ ﺩﻳﮕﺮ ﮐﻪ ﺭﺍ ﻳﺎﺭﺍﻯ ﺍﻧﮑﺎﺭ‬ ‫ﺍﺧﺒﺎﺭ ﺍﺳﺖ ﺩﺭ‬ ‫ِ‬

‫ﻣﺘﻘﻰ‬ ‫ﻭ ﺍﻋﺮﺍﺽ ﻣﻰ ﻣﺎﻧﺪ ﻭ ﭼﮕﻮﻧﻪ ﻣﻴﺎﻥ ﺳﻌﻴﺪ ﻭ‬ ‫ﺷﻘﻲ ﻭ ﻣﺠﺮﻡ ﻭ ّ‬ ‫ّ‬ ‫ﻣﺜﻼ ﺍﻧﺼﺎﻑ ﺩﻫﻴﺪ ﺍﮔﺮ ﺍﻳﻦ ﻋﺒﺎﺭﺍﺕ ﮐﻪ ﺩﺭ‬ ‫ﺗﻔﺼﻴﻞ ﻣﻰ ﺷﻮﺩ؟‬ ‫ً‬ ‫ﺍﻧﺠﻴﻞ ﻣﺴﻄﻮﺭ ﺍﺳﺖ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﻣﻼﺋﮑﻪ ﺑﺎ‬

‫ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﺍﺯ ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﺑﺎ ﺍﺑﺮﻯ ﻧﺎﺯﻝ ﺷﻮﻧﺪ ﺩﻳﮕﺮ ﮐﻪ‬

‫ﻳﺎﺭﺍﻯ ﺗﮑﺬﻳﺐ ﺩﺍﺭﺩﻭ ﻳﺎ ﮐﻪ ﻻﻳﻖ ﺍﻧﮑﺎﺭ ﻭ ﻗﺎﺑﻞ ﺍﺳﺘﮑﺒﺎﺭ ﺑﺎﺷﺪ؟‬

‫ﺑﻠﮑﻪ ﻓﻰ ﺍﻟﻔﻮﺭ ﻫﻤﻪ ﺍﻫﻞ ﺍﺭﺽ ﺭﺍ ﺍﺿﻄﺮﺍﺏ ﺑﻪ ﻗﺴﻤﻰ ﺍﺣﺎﻃﻪ‬ ‫ﺭﺩ ﻭ‬ ‫ﻣﻰ ﮐﻨﺪ ﮐﻪ ﻗﺎﺩﺭ ﺑﺮ ﺣﺮﻑ ﻭ ّ‬ ‫ﺗﮑﻠﻢ ﻧﻴﺴﺘﻨﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ّ‬

‫ﻗﺒﻮﻝ‪ .‬ﻭ ﻧﻈﺮ ﺑﻪ ﻋﺪﻡ ﺍﺩﺭﺍﮎ ﺍﻳﻦ ﻣﻌﺎﻧﻰ ﺑﻮﺩ ﮐﻪ ﺟﻤﻌﻰ ﺍﺯ ﻋﻠﻤﺎﻯ‬ ‫ﻧﺼﺎﺭﻯ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﻣﻌﺎﺭﺿﻪ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺍﮔﺮ ﺗﻮ ﺁﻥ ﻧﺒﻲ‬ ‫ّ‬

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‫ﺹ ‪٥٤‬‬

‫ﻣﻮﻋﻮﺩﻯ ﭼﺮﺍ ﺑﺎ ﺗﻮ ﻧﻴﺴﺘﻨﺪ ﺁﻥ ﻣﻼﺋﮑﻪ ﮐﻪ ﺩﺭ ﮐﺘﺐ ﻣﺎ ﻣﺴﻄﻮﺭ‬

‫ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺑﺎ ﺟﻤﺎﻝ ﻣﻮﻋﻮﺩ ﺑﻴﺎﻳﻨﺪ ﺗﺎ ﺍﻭ ﺭﺍ ﺍﻋﺎﻧﺖ ﻧﻤﺎﻳﻨﺪ ﺩﺭ‬ ‫ﺍﻟﻌﺰﻩ ﺍﺯ ﻟﺴﺎﻥ‬ ‫ﺭﺏ ّ‬ ‫ﺍﻣﺮ ﺍﻭ ﻭ ﻣﻨﺬﺭ ﺑﺎﺷﻨﺪ ﺑﺮﺍﻯ ﻋﺒﺎﺩ؟ ﭼﻨﺎﻧﭽﻪ ّ‬

‫‪" :‬‬ ‫ﺍﻧﺰﻝ ٕ ِ‬ ‫ﻣﻌﻪ ﻧﺬﻳﺮﴽ " ﮐﻪ‬ ‫ﺍﻳﺸﺎﻥ ﺧﺒﺮ ﺩﺍﺩﻩ َﻟﻮﻻ ُ ِ َ‬ ‫ﺍﻟﻴﻪ َ َ ٌ‬ ‫ﻣﻠﮏ َ َ ُ َ‬ ‫ﻓﻴﮑﻮﻥ َ َ ُ‬

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‫ﻣﺤﻤﺪ ﻣﻠﮑﻰ‬ ‫ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ‪ :‬ﭼﺮﺍ ﻓﺮﻭ ﻓﺮﺳﺘﺎﺩﻩ ﻧﺸﺪ ﺑﺎ‬ ‫ّ‬ ‫ﭘﺲ ﺑﺎﺷﺪ ﺑﺎ ﺍﻭ ﺑﻴﻢ ﺩﻫﻨﺪﻩ ﻭ ﺗﺮﺳﺎﻧﻨﺪﻩ ﻣﺮﺩﻣﺎﻥ ﺭﺍ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬

‫ﮐﻪ ﺩﺭ ﻫﻤﻪ ﺍﻋﻬﺎﺩ ﻭ ﺍﻋﺼﺎﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭ ﺍﺧﺘﻼﻓﺎﺕ‬ ‫ﺍﻳﺎﻡ ﻣﺸﻐﻮﻝ ﺑﻪ ﺯﺧﺎﺭﻑ ﻗﻮﻝ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻮﺩﻩ‪ .‬ﻭ ﻫﻤﻴﺸﻪ ّ‬

‫ﻣﻰ ﺷﺪﻧﺪ ﮐﻪ ﻓﻼﻥ ﻋﻼﻣﺖ ﻇﺎﻫﺮ ﻧﺸﺪ ﻭ ﻓﻼﻥ ﺑﺮﻫﺎﻥ ﺑﺎﻫﺮ‬

‫ﺗﻤﺴﮏ ﺑﻪ ﻋﻠﻤﺎﻯ‬ ‫ﻧﻴﺎﻣﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﺮﺽ ﻫﺎ ﻋﺎﺭﺽ ﻧﻤﻰ ﺷﺪ ﻣﮕﺮ ﺁﻧﮑﻪ‬ ‫ّ‬

‫ﻣﺠﺮﺩﻩ ﻭ‬ ‫ﻋﺼﺮ ﻣﻰ ﺟﺴﺘﻨﺪ ﺩﺭ ﺗﺼﺪﻳﻖ ﻭ ﺗﮑﺬﻳﺐ ﺍﻳﻦ ﺟﻮﺍﻫﺮ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ‪ .‬ﻭ ﺍﻳﺸﺎﻥ ﻫﻢ‪ ،‬ﻧﻈﺮ ﺑﻪ ﺍﺳﺘﻐﺮﺍﻕ ﺩﺭ ﺷﺌﻮﻧﺎﺕ‬ ‫ﻫﻴﺎﮐﻞ ّ‬

‫ﺩﻧﻴﻪ ﻓﺎﻧﻴﻪ‪ ،‬ﺍﻳﻦ ﺷﻤﻮﺱ ﺑﺎﻗﻴﻪ ﺭﺍ‬ ‫ﻧﻔﺴﻴﻪ ﻭ ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﺍﻣﻮﺭﺍﺕ ّ‬ ‫ّ‬

‫ﻣﺨﺎﻟﻒ ﻋﻠﻢ ﻭ ﺍﺩﺭﺍﮎ ﻭ ﻣﻌﺎﺭﺽ ﺟﻬﺪ ﻭ ﺍﺟﺘﻬﺎﺩ ﺧﻮﺩ ﻣﻰ ﺩﻳﺪﻧﺪ‬

‫ﺍﺣﺪﻳﻪ ﺭﺍ ﻫﻢ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﺍﺣﺎﺩﻳﺚ ﻭ ﺍﺧﺒﺎﺭ ﺣﺮﻭﻓﺎﺕ‬ ‫ّ‬ ‫ﻭ ﻣﻌﺎﻧﻰ ﮐﻠﻤﺎﺕ ّ‬ ‫ﺑﺮ ﺳﺒﻴﻞ ﻇﺎﻫﺮ ﺑﻪ ﺍﺩﺭﺍﮎ ﺧﻮﺩ ﻣﻌﻨﻰ ﻭ ﺑﻴﺎﻥ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻟﻬﺬﺍ‬

‫ﺧﻮﺩ ﻭ ﺟﻤﻴﻊ ﻧﺎﺱ ﺭﺍ ﺍﺯ ﻧﻴﺴﺎﻥ ﻓﻀﻞ ﻭ ﺭﺣﻤﺖ ﺍﻳﺰﺩﻯ ﻣﺄﻳﻮﺱ‬ ‫ﻣﻘﺮﻧﺪ ﺑﻪ ﺣﺪﻳﺚ‬ ‫ﻭ ﻣﻬﺠﻮﺭ ﻧﻤﻮﺩﻧﺪ ﺑﺎ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﻣﺬﻋﻦ ﻭ ّ‬

‫‪" :‬‬ ‫ﺐ‪ " .‬ﻭ ﺩﺭ ﺟﺎﻯ‬ ‫ﺻﻌﺐ ُﻣﺴ َ ْ‬ ‫ﻣﺸﻬﻮﺭ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ ُ‬ ‫ﺣﺪﻳﺜﻨﺎ َ ٌ‬ ‫ﺘﺼَﻌ ٌ‬

‫‪ -١‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ‪ ،‬ﺁﻳﻪ ‪٧‬‬

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‫‪" :‬‬ ‫ﻳﺤﺘﻤﻠﻪ ٕ ّﺍﻻ‬ ‫ﻣﺴﺘﺼﻌﺐ ﻻ َ َ ِ ُ‬ ‫ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ٕ ‪‬‬ ‫ﺍﻥ َ ْ َ‬ ‫ﺻﻌﺐ ُ َ ْ َ ٌ‬ ‫ﺍﻣﺮﻧﺎ َ ْ ٌ‬

‫ﻗﻠﺒﻪ ﻟﻼﻳﻤﺎﻥ‪ ".‬ﻭ‬ ‫ﻣﺮﺳﻞ َﺍﻭ َ ٌ‬ ‫ﻣﻘﺮﺏ َﺍﻭ َ ِﻧﺒﻲ ُ َ ٌ‬ ‫َ​َ ٌ‬ ‫ﺍﻣﺘﺤﻦ ﺍ‪َ َ ُ‬‬ ‫ﻋﺒﺪ َ َ‬ ‫ﻣﻠﮏ ُ َ ‪ٌ ‬‬ ‫‪‬‬ ‫ﺣﻖ‬ ‫ّ‬ ‫ﻣﺴﻠﻢ ﺍﺳﺖ ﻧﺰﺩ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﮐﻪ ﻫﻴﭻ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﺛﻼﺛﻪ ﺩﺭ ّ‬ ‫ﺍﻣﺎ‬ ‫ﺍﻭﻝ ﮐﻪ ﻭﺍﺿﺢ ﺍﺳﺖ ﻭ ّ‬ ‫ﺍﻳﺸﺎﻥ ﺻﺎﺩﻕ ﻧﻴﺴﺖ‪ .‬ﺩﻭ ﻗﺴﻢ ّ‬

‫ﻣﺤﮏ‬ ‫ﺛﺎﻟﺚ‪ ،‬ﻫﺮﮔﺰ ﺍﺯ ﺍﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﻬﻰ ﺳﺎﻟﻢ ﻧﻤﺎﻧﺪﻧﺪ ﻭ ﺩﺭ ﻇﻬﻮﺭ‬ ‫ّ‬ ‫ﻏﺶ ﭼﻴﺰﻯ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻪ ﻇﻬﻮﺭ ﻧﺮﺳﻴﺪ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪،‬‬ ‫ﺍﻟﻬﻰ ﺟﺰ ِ ّ‬

‫ﺷﺮﻋﻴﻪ‬ ‫ﺑﺎ ﻭﺟﻮﺩ ﺍﻗﺮﺍﺭ ﺑﻪ ﺍﻳﻦ ﺣﺪﻳﺚ‪ ،‬ﻋﻠﻤﺎﺋﻰ ﮐﻪ ﺩﺭ ﻣﺴﺎﺋﻞ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ‬ ‫ﻇﻦ ﻭ‬ ‫ّ‬ ‫ﺷﮏ ﺍﻧﺪ ﭼﮕﻮﻧﻪ ﺩﺭ ﻏﻮﺍﻣﺾ ﻣﺴﺎﺋﻞ ﺍﺻﻮﻝ ّ‬ ‫ﻫﻨﻮﺯ ﺩﺭ ّ‬

‫ﻗﺪﺳﻴﻪ ﺍﻇﻬﺎﺭ ﻋﻠﻢ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ‬ ‫ﻭ ﺟﻮﺍﻫﺮ ﺍﺳﺮﺍﺭ ﮐﻠﻤﺎﺕ‬ ‫ّ‬ ‫ﻓﻼﻥ ﺣﺪﻳﺚ ﮐﻪ ﺍﺯ ﻋﻼﺋﻢ ﻇﻬﻮﺭ ﻗﺎﺋﻢ ﺍﺳﺖ ﻫﻨﻮﺯ ﻇﺎﻫﺮ ﻧﺸﺪﻩ ﺑﺎ‬ ‫ﺍﻳﻨﮑﻪ ﺭﺍﺋﺤﻪ ﻣﻌﺎﻧﻰ ﺍﺣﺎﺩﻳﺚ ﺭﺍ ﺍﺑﺪﴽ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻭ ﻏﺎﻓﻞ‬

‫ﺍﺯ ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ ﻋﻼﻣﺎﺕ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺻﺮﺍﻁ ﺍﻣﺮ ﮐﺸﻴﺪﻩ ﮔﺸﺖ ﻭ‬ ‫َِ‬ ‫ﺍﻟﻤﺆﻣﻨﻮﻥ َ َ ِ‬ ‫ﺍﻟﻌﻼﻣﺔ‬ ‫ﻟﻈﻬﻮﺭ‬ ‫ﮐﺎﻟﺒﺮﻕ َ َ‬ ‫ﻳﻤﺮﻭﻥ ﻭ ُﻫﻢ ِ ُ ُ ِ‬ ‫ُ ِ ُ َ‬ ‫ﻋﻠﻴﻪ َ ‪‬‬

‫ﻳﻨﺘﻈﺮﻭﻥ‪ُ ،‬ﻗْﻞ ﻳﺎ َﻣﻼٔ ُ ّ ِ‬ ‫َ َ ِ‬ ‫ﻗﺒﻠﮑﻢ‬ ‫ﻦ َ ِ ُ‬ ‫ﻓﺎﻧﺘﻈﺮﻭﺍ ﮐﻤﺎ َ‬ ‫ﺍﻟﺬﻳﻦ ِﻣ ْ‬ ‫ﺍﻟﺠﻬﺎﻝ َ َ ِ ُ‬ ‫ﮐﺎﻥ ّ َ‬

‫ﺍﻟﻤﻨﺘﻈﺮﻳﻦ‪ .‬ﻭ ﺍﮔﺮ ﺍﺯ ﺍﻳﺸﺎﻥ ﺳﺆﺍﻝ ﺷﻮﺩ ﺍﺯ ﺷﺮﺍﺋﻂ ﻇﻬﻮﺭ ﺍﻧﺒﻴﺎﻯ‬ ‫َِ َ‬ ‫َ‬ ‫ﻟﻤﻦ ُ َ‬ ‫‪ ٩١‬ﺑﻌﺪ ﮐﻪ ﺩﺭ ﮐﺘﺐ ﻗﺒﻞ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﺁﻧﻬﺎ ﻋﻼﻣﺎﺕ ﻇﻬﻮﺭ ﻭ‬

‫ﻣﺤﻤﺪﻯ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ ﺷﺪ ﻭ ﺑﺮ ﺣﺴﺐ‬ ‫ﺍﺷﺮﺍﻕ ﺷﻤﺲ‬ ‫ّ‬

‫ﻇﺎﻫﺮ ﻫﻴﭻ ﻳﮏ ﻇﺎﻫﺮ ﻧﺸﺪ‪ ،‬ﻣﻊ ﺫﻟﮏ ﺑﻪ ﭼﻪ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﻧﺼﺎﺭﻯ‬

‫ﺭﺩ ﻣﻰ ﻧﻤﺎﺋﻴﺪ ﻭ ﺣﮑﻢ ﺑﺮ ﮐﻔﺮ ﺁﻧﻬﺎ ﻧﻤﻮﺩﻩ ﺍﻳﺪ‪ ،‬ﭼﻮﻥ‬ ‫ﻭ ﺍﻣﺜﺎﻝ ﺁﻧﻬﺎ ﺭﺍ ّ‬ ‫ﺗﻤﺴﮏ ﺑﻪ ﺍﻳﻦ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﮐﺘﺐ‬ ‫ﻋﺎﺟﺰ ﺍﺯ ﺟﻮﺍﺏ ﻣﻰ ﺷﻮﻧﺪ‬ ‫ّ‬

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‫ﺹ ‪٥٦‬‬

‫ﺗﺤﺮﻳﻒ ﺷﺪﻩ ﻭ ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺧﻮﺩ‬

‫ﻋﺒﺎﺭﺍﺕ ﺁﻳﻪ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﺪ ﺑﺮ ﺍﻳﻨﮑﻪ ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﺍﺳﺖ‪ .‬ﻭ‬

‫ﻣﻀﻤﻮﻥ ﻫﻤﻴﻦ ﺁﻳﻪ ﺩﺭ ﻗﺮﺁﻥ ﻫﻢ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ ،‬ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﺮﻓﻮﻥ‪.‬‬ ‫ﻣﺪﺕ ﺍﺩﺭﺍﮎ‬ ‫ﺑﺮﺍﺳﺘﻰ ﻣﻰ ﮔﻮﻳﻢ ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺤﺮﻳﻒ ﺭﺍ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﺍﺣﻤﺪﻳﻪ ﺫﮐﺮ‬ ‫ﻧﻨﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﻠﻰ‪ ،‬ﺩﺭ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﻭ ﮐﻠﻤﺎﺕ ﻣﺮﺍﻳﺎﻯ‬ ‫ّ‬ ‫ﺗﺤﺮﻳﻒ ﻋﺎﻟﻴﻦ ﻭ ﺗﺒﺪﻳﻞ ﻣﺴﺘﮑﺒﺮﻳﻦ ﻫﺴﺖ‪ ،‬ﻭ ﻟﮑﻦ ﺩﺭ ﻣﻮﺍﺿﻊ‬

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‫ﻣﺨﺼﻮﺻﻪ ﺫﮐﺮ ﺷﺪﻩ‪ .‬ﻭ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺣﮑﺎﻳﺖ ﺍﺑﻦ ﺻﻮﺭﻳﺎ ﺍﺳﺖ‬ ‫ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﺍﻫﻞ ﺧﻴﺒﺮ ﺩﺭ ﺣﮑﻢ ﻗﺼﺎﺹ ﺯﻧﺎﻯ ﻣﺤﺼﻦ ﻭ ﻣﺤﺼﻨﻪ‬ ‫ﺍﺯ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻧﺪ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﺣﮑﻢ ﺧﺪﺍ‬

‫ﺭﺟﻢ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺍﻧﮑﺎﺭ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﭼﻨﻴﻦ ﺣﮑﻤﻰ‬ ‫ﻣﺴﻠﻢ ﻭ ﮐﻼﻡ ﺍﻭ‬ ‫ﻧﻴﺴﺖ‪ .‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﺍﺯ ﻋﻠﻤﺎﻯ ﺧﻮﺩ ﮐﻪ ﺭﺍ ّ‬

‫ﻣﺼﺪﻗﻴﺪ؟ ﺍﺑﻦ ﺻﻮﺭﻳﺎ ﺭﺍ ﻗﺒﻮﻝ ﻧﻤﻮﺩﻧﺪ ﻭ ﺣﻀﺮﺕ ﺍﻭ ﺭﺍ ﺍﺣﻀﺎﺭ‬ ‫ﺭﺍ‬ ‫ّ‬ ‫ﻭﺍﻧﺰﻝ‬ ‫ﺍﻟﺒﺤﺮ َ َ َ‬ ‫ﻓﻠﻖ ُ‬ ‫ﻧﻤﻮﺩ ﻭ ﻓﺮﻣﻮﺩ‪َ ُ ِ ُ " :‬‬ ‫ﻟﮑﻢ َ َ‬ ‫ﺍﻗﺴﻤﮏ ﺑﺎ‪ ‬ﺍﻟ‪‬ﺬﻯ َ َ َ‬

‫ﻧﺠﺎﮐﻢ ِﻣﻦ ﻓﺮﻋﻮﻥ ﻭ َﻣﻼ ‪‬ﻩ ﻭ‬ ‫ﺍﻟﻤﻦ ﻭ َ ‪‬‬ ‫ﻇﻠﻞ َ ُ‬ ‫َ​َ ُ‬ ‫ﻟﮑﻢ َ‬ ‫ﺍﻟﻐﻤﺎﻡ ﻭ َ ّ‬ ‫ﻋﻠﻴﮑﻢ َ ‪‬‬

‫ﺣﮑﻢ ِﺑﻪ ُﻣﻮﺳﻰ ﻓﻰ‬ ‫ﻓﻀﻠﮑﻢ َ َ‬ ‫َ ‪ُ ‬‬ ‫ﺗﺬﮐﺮ َﻟﻨﺎ ﻣﺎ َ َ‬ ‫ﻋﻠﻰ ّ‬ ‫ﺍﻟﻨﺎﺱ ِ ِ َﺑﺎﻥ َ ُ َ‬

‫ِﻗﺼﺎﺹ ّ ِ‬ ‫ﺍﻟﻤﺤﺼﻨﺔ‪ ".‬ﮐﻪ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ‬ ‫ﺍﻟﺰﺍﻧﻴﺔ ُ ْ َ‬ ‫ﺍﻟﻤﺤﺼﻦ َﻭ ّ ِ َ‬ ‫ﺍﻟﺰﺍﻧﻰ ُ ْ َ‬

‫ﻗﺴﻢ ﺩﺍﺩﻧﺪ‬ ‫ﻗﺴﻢ ﻫﺎﻯ ّ‬ ‫ﻣﺆﮐﺪ َ َ‬ ‫ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﺑﻦ ﺻﻮﺭﻳﺎ ﺭﺍ ﺑﻪ ﺍﻳﻦ َ َ‬

‫ﮐﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﺣﮑﻢ ﻗﺼﺎﺹ ﺩﺭ ﺯﻧﺎﻯ ﻣﺤﺼﻦ ﭼﻪ ﻧﺎﺯﻝ ﺷﺪﻩ؟‬

‫ﻣﺤﻤﺪ‪ ،‬ﺭﺟﻢ ﺍﺳﺖ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﭘﺲ ﭼﺮﺍ‬ ‫ﻋﺮﺽ ﻧﻤﻮﺩ‪ :‬ﻳﺎ‬ ‫ّ‬ ‫ﺍﻳﻦ ﺣﮑﻢ ﻣﻴﺎﻥ ﻳﻬﻮﺩ ﻣﻨﺴﻮﺥ ﺷﺪﻩ ﻭ ﻣﺠﺮﻯ ﻧﻴﺴﺖ؟ ﻋﺮﺽ‬

‫ﺹ ‪٥٧‬‬

‫ﺍﻟﻤﻘﺪﺱ ﺭﺍ ﺑﺴﻮﺧﺖ ﻭ ﺟﻤﻴﻊ ﻳﻬﻮﺩ‬ ‫ﺍﻟﻨﺼﺮ ﺑﻴﺖ‬ ‫ّ‬ ‫ﻧﻤﻮﺩ‪ :‬ﭼﻮﻥ ﺑﺨﺖ ّ‬

‫ﺭﺍ ﺑﻘﺘﻞ ﺭﺳﺎﻧﺪ‪ ،‬ﺩﻳﮕﺮ ﻳﻬﻮﺩﻯ ﺩﺭ ﺍﺭﺽ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ّﺍﻻ ﻣﻌﺪﻭﺩﻯ‬ ‫ﻗﻠﺖ ﻳﻬﻮﺩ ﻭ ﮐﺜﺮﺕ ﻋﻤﺎﻟﻘﻪ ﺑﻪ‬ ‫ﻗﻠﻴﻞ‪ .‬ﻭ ﻋﻠﻤﺎﻯ ﺁﻥ ﻋﺼﺮ ﻧﻈﺮ ﺑﻪ ّ‬

‫ﻣﺸﺎﻭﺭﻩ ﺟﻤﻊ ﺷﺪﻧﺪ ﮐﻪ ﺍﮔﺮ ﻣﻮﺍﻓﻖ ﺣﮑﻢ ﺗﻮﺭﺍﺕ ﻋﻤﻞ ﺷﻮﺩ ﺁﻧﭽﻪ‬ ‫ﺍﻟﻨﺼﺮ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻨﺪ ﺑﻪ ﺣﮑﻢ ﮐﺘﺎﺏ ﻣﻘﺘﻮﻝ‬ ‫ﺍﺯ ﺩﺳﺖ ﺑﺨﺖ ّ‬

‫ﺑﺎﻟﻤﺮﻩ‬ ‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﻣﺼﺎﻟﺢ ﺣﮑﻢ ﻗﺘﻞ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ‬ ‫ّ‬

‫ﺑﺮﺩﺍﺷﺘﻨﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺑﻴﻦ ﺟﺒﺮﺋﻴﻞ ﺑﺮ ﻗﻠﺐ ﻣﻨﻴﺮﺵ ﻧﺎﺯﻝ ﺷﺪ‬

‫‪" :‬‬ ‫ﺍﻟﮑﻠﻢ َﻋﻦ َ َ ِ ِ‬ ‫ﻣﻮﺍﺿﻌﻪ‪ ١".‬ﺍﻳﻦ‬ ‫ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﻋﺮﺽ ﻧﻤﻮﺩ ُ َ ‪َ ُ ‬‬ ‫ﻳﺤﺮﻓﻮﻥ َ ِ َ‬

‫ﻳﮏ ﻣﻮﺿﻊ ﺑﻮﺩ ﮐﻪ ﺫﮐﺮ ﺷﺪ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺤﺮﻳﻒ‬ ‫ﻧﻪ ﭼﻨﺎﻥ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﻓﻬﻢ ﻧﻤﻮﺩﻩﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺑﻌﻀﻰ‬ ‫ﻣﻰ ﮔﻮﻳﻨﺪ ﮐﻪ ﻋﻠﻤﺎﻯ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺁﻳﺎﺗﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﻭﺻﻒ‬

‫ﻣﺤﻤﺪﻳﻪ ﺑﻮﺩ ﺍﺯ ﮐﺘﺎﺏ ﻣﺤﻮ ﻧﻤﻮﺩﻧﺪ ﻭ ﻣﺨﺎﻟﻒ ﺁﻥ ﺭﺍ ﺛﺒﺖ‬ ‫ﻃﻠﻌﺖ‬ ‫ّ ّ‬

‫ﮐﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻗﻮﻝ ﻧﻬﺎﻳﺖ ﺑﻰ ﻣﻌﻨﻰ ﻭ ﺑﻰ ﺍﺻﻞ ﺍﺳﺖ‪ .‬ﺁﻳﺎ ﻣﻰ ﺷﻮﺩ‬ ‫ﮐﺴﻰ ﮐﻪ ﻣﻌﺘﻘﺪ ﺑﻪ ﮐﺘﺎﺑﻰ ﮔﺸﺘﻪ ﻭ ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﺩﺍﻧﺴﺘﻪ ﺁﻥ ﺭﺍ‬

‫ﻣﺤﻮ ﻧﻤﺎﻳﺪ؟ ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ‪ ،‬ﺗﻮﺭﺍﺕ ﺩﺭ ﻫﻤﻪ ﺭﻭﻯ ﺍﺭﺽ ﺑﻮﺩ‪،‬‬ ‫ﻣﮑﻪ ﻭ ﻣﺪﻳﻨﻪ ﻧﺒﻮﺩ ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺗﻐﻴﻴﺮ ﺩﻫﻨﺪ ﻭ ﻳﺎ‬ ‫ﻣﻨﺤﺼﺮ ﺑﻪ ّ‬

‫ﺗﺒﺪﻳﻞ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺤﺮﻳﻒ ﻫﻤﻴﻦ ﺍﺳﺖ ﮐﻪ ﺍﻟﻴﻮﻡ‬ ‫ﺟﻤﻴﻊ ﻋﻠﻤﺎﻯ ﻓﺮﻗﺎﻥ ﺑﻪ ﺁﻥ ﻣﺸﻐﻮﻟﻨﺪ‪ ،‬ﻭ ﺁﻥ ﺗﻔﺴﻴﺮ ﻭ ﻣﻌﻨﻰ ﻧﻤﻮﺩﻥ‬ ‫ﮐﺘﺎﺏ ﺍﺳﺖ ﺑﺮ ﻫﻮﻯ ﻭ ﻣﻴﻞ ﺧﻮﺩ‪ .‬ﻭ ﭼﻮﻥ ﻳﻬﻮﺩ ﺩﺭ ﺯﻣﺎﻥ ﺁﻥ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‪ ،‬ﺁﻳﻪ ‪١٣‬‬

‫‪٩٣‬‬

‫ﺹ ‪٥٨‬‬

‫ﻣﺪﻝ ﺑﺮ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﻮﺩ ﺑﻪ‬ ‫ﺣﻀﺮﺕ ﺁﻳﺎﺕ ﺗﻮﺭﺍﺕ ﺭﺍ ﮐﻪ‬ ‫ّ‬

‫ﻫﻮﺍﻯ ﺧﻮﺩ ﺗﻔﺴﻴﺮ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ ﺑﻴﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍﺿﻰ ﻧﺸﺪﻧﺪ‬ ‫ﻟﻬﺬﺍ ﺣﮑﻢ ﺗﺤﺮﻳﻒ ﺩﺭﺑﺎﺭﻩ ﺁﻧﻬﺎ ﺻﺪﻭﺭ ﻳﺎﻓﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬

‫ﺍﻣﺖ ﻓﺮﻗﺎﻥ ﺁﻳﺎﺕ ﮐﺘﺎﺏ‬ ‫ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ ﭼﮕﻮﻧﻪ ﺗﺤﺮﻳﻒ ﻧﻤﻮﺩﻧﺪ ّ‬

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‫ﺭﺍ ﺩﺭ ﻋﻼﻣﺎﺕ ﻇﻬﻮﺭ‪ ،‬ﺑﻪ ﻣﻴﻞ ﻭ ﻫﻮﺍﻯ ﺧﻮﺩ ﺗﻔﺴﻴﺮ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‬

‫‪" :‬‬ ‫ﮐﺎﻥ‬ ‫ﭼﻨﺎﻧﭽﻪ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َﻗﺪ َ َ‬

‫ﻦ َﺑْﻌِﺪ ﻣﺎ َﻋَﻘُﻠﻮُﻩ ﻭ‬ ‫ﻣﻨﻬﻢ َ َ ُ َ‬ ‫َ ٌ‬ ‫ﻓﺮﻳﻖ ِ ُ ْ‬ ‫ﻳﺤﺮﻓﻮﻧﻪ ِﻣ ْ‬ ‫ﮐﻼﻡ ﺍ‪ ُ ِ‬‬ ‫ﺛﻢ ُ َ ّ ُ َ ُ‬ ‫ﻳﺴﻤﻌﻮﻥ َ َ‬

‫ﻣﺪﻝ ﺍﺳﺖ ﺑﺮ ﺗﺤﺮﻳﻒ ﻣﻌﺎﻧﻰ ﮐﻼﻡ‬ ‫ﻠﻤﻮﻥ‪ ١".‬ﻭ ﺍﻳﻦ ﺁﻳﻪ ﻫﻢ ُ ّ‬ ‫ُﻫﻢ َ ْ‬ ‫ﻳﻌ َ ُ َ‬ ‫ﻇﺎﻫﺮﻳﻪ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺁﻳﻪ ﻣﺴﺘﻔﺎﺩ‬ ‫ﺍﻟﻬﻰ ﻧﻪ ﺑﺮ ﻣﺤﻮ ﮐﻠﻤﺎﺕ‬ ‫ّ‬

‫‪٩٥‬‬

‫ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﻋﻘﻮﻝ ﻣﺴﺘﻘﻴﻤﻪ ﻫﻢ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﺩﺭ ﻣﻮﺿﻊ‬ ‫‪" :‬‬ ‫ﺑﺎﻳﺪﻳﻬﻢ‬ ‫ﻳﮑﺘﺒﻮﻥ‬ ‫ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ َ ٌ‬ ‫ﻠﺬﻳﻦ َ ُ ُ َ‬ ‫ﺏ َِ ِ ْ‬ ‫َ‬ ‫ﻓﻮﻳﻞ ِﻟ ‪َ ‬‬ ‫ﺍﻟﮑﺘﺎ َ‬

‫ﺍﻻﻳﻪ‪.‬‬ ‫ﻗﻠﻴﻼ‪ ٢ " .‬ﺍﻟﻰ ﺁﺧﺮ ٓ‬ ‫ﺛﻤﻨﴼ َ ً‬ ‫ﺛﻢ َ ُ ُ َ‬ ‫ﻦ ِﻋﻨِْﺪ ﺍ‪ِ ِ‬ﻟ ْ‬ ‫ﻳﻘﻮﻟﻮﻥ َﻫﺬﺍ ِﻣ ْ‬ ‫ُ ‪‬‬ ‫ﻴﺸ َ ُ‬ ‫ﺘﺮﻭﺍ ِ ِﺑﻪ َ َ‬

‫ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺷﺄﻥ ﻋﻠﻤﺎﻯ ﻳﻬﻮﺩ ﻭ ﺑﺰﺭﮔﺎﻥ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﺷﺪ ﮐﻪ‬ ‫ﺁﻥ ﻋﻠﻤﺎء ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﺳﺘﺮﺿﺎﻯ ﺧﺎﻃﺮ ﺍﻏﻨﻴﺎء ﻭ ﺍﺳﺘﺠﻼﺏ‬

‫ﺭﺩ ﺣﻀﺮﺕ‬ ‫ﺯﺧﺎﺭﻑ ﺩﻧﻴﺎ ﻭ ﺍﻇﻬﺎﺭ ّ‬ ‫ﻏﻞ ﻭ ﮐﻔﺮ‪ ،‬ﺍﻟﻮﺍﺣﻰ ﭼﻨﺪ ﺑﺮ ّ‬

‫ﻣﺴﺘﺪﻝ ﺷﺪﻧﺪ ﮐﻪ ﺫﮐﺮ ﺁﻧﻬﺎ ﺟﺎﺋﺰ ﻧﻪ‪،‬‬ ‫ﻧﻮﺷﺘﻨﺪ ﻭ ﺑﻪ ﺩﻻﺋﻠﻰ ﭼﻨﺪ‬ ‫ّ‬

‫ﺍﺩﻟﻪ ﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﺍﺯ ﺍﺳﻔﺎﺭ ﺗﻮﺭﺍﺕ ﻣﺴﺘﻔﺎﺩ‬ ‫ﻭ ﻧﺴﺒﺖ ﺩﺍﺩﻧﺪ ّ‬

‫ﺭﺩ ﺑﺮ ﺍﻳﻦ‬ ‫ﮔﺸﺘﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﭼﻪ ﻣﻘﺪﺍﺭ ّ‬

‫ﺍﻣﺮ ﺑﺪﻳﻊ‪ ،‬ﻋﻠﻤﺎﻯ ﺟﺎﻫﻞ ﻋﺼﺮ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻭ ﮔﻤﺎﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﻳﻦ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٧٥‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٧٩‬‬

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‫ﺹ ‪٥٩‬‬

‫ﻣﻔﺘﺮﻳﺎﺕ ﻣﻄﺎﺑﻖ ﺁﻳﺎﺕ ﮐﺘﺎﺏ ﻭ ﻣﻮﺍﻓﻖ ﮐﻠﻤﺎﺕ ﺍﻭﻟﻰ ﺍﻻﻟﺒﺎﺏ‬ ‫ّ‬

‫ﺍﺳﺖ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺍﺫﮐﺎﺭ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺑﮕﻮﻳﻨﺪ ﺍﻳﻦ‬

‫ﺭﺩ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ﻋﻼﺋﻢ ﻣﺬﮐﻮﺭﻩ ﮐﻪ ﺍﺯ ﺍﻧﺠﻴﻞ ﺫﮐﺮ ﺷﺪ ﺗﺤﺮﻳﻒ ﻳﺎﻓﺘﻪ ﻭ ّ‬

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‫ﻣﻄﻠﻊ ﺑﺎﺷﻴﺪ ﮐﻪ ﮐﺬﺏ ﻣﺤﺾ ﻭ‬ ‫ﻣﺘﻤﺴﮏ ﺑﻪ ﺁﻳﺎﺕ ﻭ ﺍﺧﺒﺎﺭ ﺷﻮﻧﺪ ّ‬ ‫ّ‬

‫ﺍﻓﺘﺮﺍﻯ ﺻﺮﻑ ﺍﺳﺖ‪ .‬ﺑﻠﻰ‪ ،‬ﺫﮐﺮ ﺗﺤﺮﻳﻒ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻰ ﮐﻪ ﺫﮐﺮ ﺷﺪ‬

‫ﻣﺸﺨﺼﻪ ﻫﺴﺖ ﭼﻨﺎﻧﭽﻪ ﺑﻌﻀﻰ ﺍﺯ ﺁﻥ ﺭﺍ ﺫﮐﺮ ﻧﻤﻮﺩﻳﻢ ﺗﺎ‬ ‫ﺩﺭ ﺍﻣﺎﮐﻦ‬ ‫ّ‬

‫ﻣﻌﻠﻮﻡ ﻭ ﻣﺒﺮﻫﻦ ﺷﻮﺩ ﺑﺮ ﻫﺮ ﺫﻯ ﺑﺼﺮﻯ ﮐﻪ ﺍﺣﺎﻃﻪ ﻋﻠﻮﻡ ﻇﺎﻫﺮﻩ‬

‫ﺍﻣﻴﻴﻦ ﺍﻟﻬﻰ ﻫﺴﺖ‪ ،‬ﺩﻳﮕﺮ ﻣﻌﺎﺭﺿﻴﻦ ﺑﻪ ﺍﻳﻦ ﺧﻴﺎﻝ‬ ‫ﻫﻢ ﻧﺰﺩ ﺑﻌﻀﻰ ﺍﺯ ّ ّ‬

‫ﻧﻴﻔﺘﻨﺪ ﻭ ﻣﻌﺎﺭﺿﻪ ﻧﻨﻤﺎﻳﻨﺪ ﮐﻪ ﻓﻼﻥ ﺁﻳﻪ ﺩﻟﻴﻞ ﺑﺮ ﺗﺤﺮﻳﻒ ﺍﺳﺖ ﻭ‬ ‫ﺍﻃﻼﻉ ﺫﮐﺮ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﻭ ﻣﻄﺎﻟﺐ ﺭﺍ‬ ‫ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﺍﺯ ﻋﺪﻡ ّ‬

‫ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺍﮐﺜﺮ ﺁﻳﺎﺕ ﮐﻪ ﻣﺸﻌﺮ ﺑﺮ ﺗﺤﺮﻳﻒ ﺍﺳﺖ‬

‫ﻋﻠﻢ ُ ِ‬ ‫ﺍﻟﻔﺮﻗﺎﻥ ﺗﺤﺒﺮﻭﻥ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﻳﻬﻮﺩ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻟﻮ َ ُ‬ ‫ﺍﻧﺘﻢ ِﻓﻰ َ ‪‬‬ ‫ﺟﺰﺍ‪‬ﺮ ِ‬

‫ﺍﮔﺮ ﭼﻪ ﺍﺯ ﺑﻌﻀﻰ ﺣﻤﻘﺎﻯ ﺍﺭﺽ ﺷﻨﻴﺪﻩ ﺷﺪ ﮐﻪ ﺍﻧﺠﻴﻞ ﺳﻤﺎﻭﻯ ﺩﺭ‬

‫ﺩﺳﺖ ﻧﺼﺎﺭﻯ ﻧﻴﺴﺖ ﻭ ﺑﻪ ﺁﺳﻤﺎﻥ ﺭﻓﺘﻪ‪ ،‬ﺩﻳﮕﺮ ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺍﺯ‬

‫ﺟﻞ ﻭ‬ ‫ﻫﻤﻴﻦ ﻗﻮﻝ ﻧﺴﺒﺖ ﮐﻤﺎﻝ ﻇﻠﻢ ﻭ ﺟﺒﺮ ﺑﺮﺍﻯ ﺣﻀﺮﺕ ﺑﺎﺭﻯ ّ‬ ‫ﻋﺰ ﺛﺎﺑﺖ ﻣﻰ ﺷﻮﺩ‪ .‬ﺯﻳﺮﺍ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺷﻤﺲ ﺟﻤﺎﻝ ﻋﻴﺴﻰ ﺍﺯ‬ ‫ّ‬

‫ﺣﻖ‬ ‫ﻣﻴﺎﻥ ﻗﻮﻡ ﻏﺎﺋﺐ ﺷﺪ ﻭ ﺑﻪ ﻓﻠﮏ ﭼﻬﺎﺭﻡ ﺍﺭﺗﻘﺎء ﻓﺮﻣﻮﺩ ﻭ ﮐﺘﺎﺏ ّ‬

‫ﺟﻞ ﺫﮐﺮﻩ ﮐﻪ ﺍﻋﻈﻢ ﺑﺮﻫﺎﻥ ﺍﻭﺳﺖ ﻣﻴﺎﻥ ﺧﻠﻖ ﺍﻭ‪ ،‬ﺁﻥ ﻫﻢ ﻏﺎﺋﺐ‬ ‫ّ‬

‫ﺷﻮﺩ ﺩﻳﮕﺮ ﺁﻥ ﺧﻠﻖ ﺍﺯ ﺯﻣﺎﻥ ﻋﻴﺴﻰ ﺗﺎ ﺯﻣﺎﻥ ﺍﺷﺮﺍﻕ ﺷﻤﺲ‬

‫ﻣﺘﻤﺴﮏ ﺍﻧﺪ ﻭ ﺑﻪ ﮐﺪﺍﻡ ﺍﻣﺮ ﻣﺄﻣﻮﺭ؟ ﻭ ﺩﻳﮕﺮ‬ ‫ﻣﺤﻤﺪﻯ ﺑﻪ ﭼﻪ‬ ‫ّ‬ ‫ّ‬

‫‪٩٨‬‬

‫ﺹ ‪٦٠‬‬

‫ﻣﺤﻞ ﻧﺰﻭﻝ ﻋﺬﺍﺏ‬ ‫ﭼﮕﻮﻧﻪ ﻣﻮﺭﺩ ﺍﻧﺘﻘﺎﻡ ﻣﻨﺘﻘﻢ ﺣﻘﻴﻘﻰ ﻣﻰ ﺷﻮﻧﺪ ﻭ‬ ‫ّ‬

‫ﻭ ﺳﻴﺎﻁ ﺳﻠﻄﺎﻥ ﻣﻌﻨﻮﻯ ﻣﻰ ﮔﺮﺩﻧﺪ ؟ ﺍﺯ ﻫﻤﻪ ﮔﺬﺷﺘﻪ ﺍﻧﻘﻄﺎﻉ ﻓﻴﺾ‬ ‫ﻓﻨﻌﻮﺫ‬ ‫ﻓﻴﺎﺽ ﻭ ﺍﻧﺴﺪﺍﺩ ﺑﺎﺏ ﺭﺣﻤﺖ ﺳﻠﻄﺎﻥ ﺍﻳﺠﺎﺩ ﻻﺯﻡ ﻣﻰ ﺁﻳﺪ‪ُ ُ َ َ .‬‬ ‫ّ‬

‫‪٩٩‬‬

‫ﺍﻟﻌﺒﺎﺩ ﻓﻰ َ ‪‬‬ ‫ﻳﻌﺮﻓﻮﻥ‪.‬‬ ‫ﻳﻈﻦ‬ ‫ﻋﻤﺎ ُﻫﻢ َ ُ َ‬ ‫ﻓﺘﻌﺎﻟﻰ َ ّ‬ ‫ﻋﻤﺎ َ ُ ‪‬‬ ‫ِﺑﺎ‪ّ َ ‬‬ ‫ﺣﻘﻪ‪َ َ ،‬‬ ‫ُ‬

‫ِ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ َﻭ‬ ‫ﻧﻮﺭ ‪‬‬ ‫ﺍﻯ ﻋﺰﻳﺰ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﺒﺢ ﺍﺯﻟﻰ ﮐﻪ ﺍﻧﻮﺍﺭ "ﺍ‪ُ ُ ُ‬‬

‫ﻳﺄﺑﻰ ﺍ‪ُ‬‬ ‫ٔ‬ ‫ﺍﻻﺭﺽ" ‪ ١‬ﻋﺎﻟﻢ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﻭ ﺳﺮﺍﺩﻕ ﻋﺼﻤﺖ ﻭ ﺣﻔﻆ " َﻭ َ َ‬

‫ﻧﻮﺭﻩ " ‪ ٢‬ﻣﺮﺗﻔﻊ ﮔﺸﺘﻪ ﻭ ﻳﺪ ﻗﺪﺭﺕ "ﻭ َ ِ ِ‬ ‫ﺑﻴﺪﻩ‬ ‫ٕ ّﺍﻻ ﺃﻥ ُ ِ ‪‬‬ ‫ﻳﺘﻢ ُ َ ُ‬

‫ﻣﻠﮑﻮﺕ ُ ‪‬‬ ‫ﻫﻤﺖ ﺭﺍ ﻣﺤﮑﻢ‬ ‫ﮐﻞ‬ ‫ﺷﻲ‪ ٣ " ‬ﻣﺒﺴﻮﻁ ﻭ ﻗﺎﺋﻢ ﺷﺪﻩ ﮐﻤﺮ ّ‬ ‫َ​َ ُ ُ‬ ‫َ ْ‬ ‫ﺑﺎﻳﺪ ﺑﺴﺖ ﮐﻪ ﺷﺎﻳﺪ ﺑﻪ ﻋﻨﺎﻳﺖ ﻭ ﻣﮑﺮﻣﺖ ﺍﻟﻬﻰ ﺩﺭ ﻣﺪﻳﻨﻪ‬ ‫ﻋﺰ "ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ"‬ ‫ﻗﺪﺳﻴﻪ " ٕ ّ‬ ‫ّ‬ ‫ﺍﻧﺎ ‪ "‬ﻭﺍﺭﺩ ﺷﻮﻳﻢ ﺗﺎ ﺑﻪ ﻣﻮﺍﻗﻊ ّ‬

‫ﻣﻘﺮ ﻳﺎﺑﻴﻢ‪ .‬ﺍﻧﺸﺎءﺍ‪ ‬ﺑﺎﻳﺪ ﭼﺸﻢ ﺩﻝ ﺭﺍ ﺍﺯ ﺍﺷﺎﺭﺍﺕ ﺁﺏ ﻭ ﮔﻞ ﭘﺎﮎ‬ ‫ّ‬

‫ﺣﻖ ﺭﺍ ﺍﻇﻬﺮ ﺍﺯ‬ ‫ﻧﻤﻮﺩ ﺗﺎ ﺍﺩﺭﺍﮎ ﻣﺮﺍﺗﺐ ﻣﺎﻻﻧﻬﺎﻳﻪ ﻋﺮﻓﺎﻥ ﻧﻤﺎﺋﻴﺪ ﻭ ّ‬ ‫ﺁﻥ ﺑﻴﻨﻴﺪ ﮐﻪ ﺩﺭ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩﺵ ﺑﻪ ﺩﻟﻴﻠﻰ ﻣﺤﺘﺎﺝ ﺷﻮﻳﺪ ﻭ ﻳﺎ ﺑﻪ‬

‫ﻣﺤﺐ‪ ،‬ﺍﮔﺮ ﺩﺭ ﻫﻮﺍﻯ ﺭﻭﺡ‬ ‫ﺗﻤﺴﮏ ﺟﻮﺋﻴﺪ‪ .‬ﺍﻯ ﺳﺎﺋﻞ‬ ‫ﺣﺠﺘﻰ‬ ‫‪١٠٠‬‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﮐﻞ ﺷﻰء ﺑﻴﻨﻰ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ‬ ‫ﺣﻖ ﺭﺍ ﻇﺎﻫﺮ ﻓﻮﻕ ّ‬ ‫ﺭﻭﺣﺎﻧﻰ ﻃﺎﺋﺮﻯ ّ‬ ‫ﻣﻌﻪ ﻣﻦ َﺷﻲ‪ ".‬ﻭ ﺍﻳﻦ‬ ‫ﮐﺎﻥ ﺍ‪ ُ‬ﻭ َﻟﻢ َ ُ‬ ‫ﺟﺰ ﺍﻭ ﺭﺍ ﻧﻴﺎﺑﻰ‪َ " .‬‬ ‫ﻳﮑﻦ َ َ ُ‬ ‫ْ‬ ‫ﻣﺪﻟﻞ ﺷﻮﺩ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺑﻪ‬ ‫ﻣﻘﺪﺱ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺩﻟﻴﻠﻰ ّ‬ ‫ﻣﻘﺎﻡ ّ‬

‫ﮐﻞ‬ ‫ﺑﺮﻫﺎﻧﻰ ﺑﺎﻫﺮ ﺁﻳﺪ‪ .‬ﻭ ﺍﮔﺮ ﺩﺭ ﻓﻀﺎﻯ ﻗﺪﺱ ﺣﻘﻴﻘﺖ ﺳﺎﺋﺮﻯ ّ‬ ‫ﻣﻌﺮﻭﻓﻴﺖ ﺍﻭ ﻣﻌﺮﻭﻑ ﺍﻧﺪ ﻭ ﺍﻭ ﺑﻨﻔﺴﻪ ﻣﻌﺮﻭﻑ ﺑﻮﺩﻩ ﻭ‬ ‫ﺍﺷﻴﺎء ﺑﻪ‬ ‫ّ‬

‫‪-‬‬

‫‪ -١‬ﺳﻮﺭﻩ ﻧﻮﺭ‪ ،‬ﺁﻳﻪ ‪٣٥‬‬

‫‪٣‬ﺳﻮﺭﻩ ﻣﺆﻣﻨﻮﻥ‪ ،‬ﺁﻳﻪ ‪٨٨‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺗﻮﺑﻪ‪ ،‬ﺁﻳﻪ‪٣٢‬‬

‫ﺹ ‪٦١‬‬

‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ ﺍﮔﺮ ﺩﺭ ﺍﺭﺽ ﺩﻟﻴﻞ ﺳﺎﮐﻨﻰ ﮐﻔﺎﻳﺖ ﮐﻦ ﺑﻪ ﺁﻧﭽﻪ‬

‫ﺍﻟﮑﺘﺎﺏ‪ ١ ".‬ﺍﻳﻦ‬ ‫ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ‪َ َ َ " :‬‬ ‫ﺍﻭﻟْﻢ َ ِ ِ‬ ‫َ‬ ‫ﺍﻧﺰﻟﻨﺎ َ‬ ‫ﻳﮑﻔﻬﻢ َﺍ ‪‬ﻧﺎ َ َ َ‬ ‫ﻋﻠﻴﮏ ِ َ َ‬

‫ﺣﺠﺖ ﻧﺒﻮﺩﻩ‬ ‫ﺣﺠﺘﻰ ﮐﻪ ﺧﻮﺩ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ ﻭ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ّ‬ ‫ﺍﺳﺖ ّ‬

‫ﺍﺛﺒﺎﺗﻪ‪ ".‬ﺩﺭ ﺍﻳﻦ ﻭﻗﺖ ﺍﺯ ﺍﻫﻞ‬ ‫ﻭﺟﻮﺩﻩ ٕ ُ ُ‬ ‫ﺁﻳﺎﺗﻪ ﻭ ُ ُ ُ ُ‬ ‫ﻟﻴﻠﻪ ُ ُ‬ ‫ﻭ ﻧﻴﺴﺖ‪َ" :‬ﺩ ُ ُ‬

‫ﺑﻴﺎﻥ ﻭ ﻋﺮﻓﺎء ﻭ ﺣﮑﻤﺎء ﻭ ﻋﻠﻤﺎء ﻭ ﺷﻬﺪﺍﻯ ﺁﻥ ﺍﺳﺘﺪﻋﺎ ﻣﻰ ﻧﻤﺎﻳﻢ‬

‫‪١٠١‬‬

‫ﮐﻪ ﻭﺻﺎﻳﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﻓﺮﻣﻮﺩﻩ ﻓﺮﺍﻣﻮﺵ ﻧﻨﻤﺎﻳﻨﺪ ﻭ‬

‫ﻫﻤﻴﺸﻪ ﻧﺎﻇﺮ ﺑﻪ ﺍﺻﻞ ﺍﻣﺮ ﺑﺎﺷﻨﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺣﻴﻦ ﻇﻬﻮﺭ ﺁﻥ ﺟﻮﻫﺮ‬ ‫ﻣﺘﻤﺴﮏ ﺑﻪ ﺑﻌﻀﻰ ﻋﺒﺎﺭﺍﺕ‬ ‫ﺍﻟﺠﻮﺍﻫﺮ ﻭ ﺣﻘﻴﻘﺔ ﺍﻟﺤﻘﺎﺋﻖ ﻭ ﻧﻮﺭ ﺍﻻﻧﻮﺍﺭ‬ ‫ّ‬

‫ﮐﺘﺎﺏ ﺷﻮﻧﺪ ﻭ ﺑﺮ ﺍﻭ ﻭﺍﺭﺩ ﺑﻴﺎﻭﺭﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺩﺭ ﮐﻮﺭ ﻓﺮﻗﺎﻥ‬

‫ﻫﻮﻳﻪ ﻗﺎﺩﺭ ﺍﺳﺖ ﺑﺮ ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ‬ ‫ﻭﺍﺭﺩ ﺁﻣﺪ‪ .‬ﭼﻪ ﮐﻪ ﺁﻥ ﺳﻠﻄﺎﻥ ّ‬

‫ﺑﻴﺎﻥ ﻭ ﺧﻠﻖ ﺁﻥ ﺭﺍ ﺑﻪ ﺣﺮﻓﻰ ﺍﺯ ﺑﺪﺍﻳﻊ ﮐﻠﻤﺎﺕ ﺧﻮﺩ ﻗﺒﺾ ﺭﻭﺡ‬

‫ﻗﺪﻣﻴﻪ ﺑﺨﺸﺪ ﻭ ﺍﺯ‬ ‫ﻓﺮﻣﺎﻳﺪ ﻭ ﻳﺎ ﺑﻪ ﺣﺮﻓﻰ ﺟﻤﻴﻊ ﺭﺍ ﺣﻴﺎﺕ ﺑﺪﻳﻌﻪ‬ ‫ّ‬ ‫ﻗﺒﻮﺭ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﻣﺤﺸﻮﺭ ﻭ ﻣﺒﻌﻮﺙ ﻧﻤﺎﻳﺪ‪ .‬ﻣﻠﺘﻔﺖ ﻭ ﻣﺮﺍﻗﺐ‬

‫ﺍﻳﺎﻡ ﻭ ﻟﻘﺎﻯ ﺍﻭ‬ ‫ﺑﻮﺩﻩ ﮐﻪ ﺟﻤﻴﻊ ﻣﻨﺘﻬﻰ ﺑﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺍﻭ ﻭ ﺍﺩﺭﺍﮎ ّ‬ ‫ﻗﺒﻞ َ ِ ِ‬ ‫ﺍﻟﻤﺸﺮﻕ ﻭ‬ ‫ﺍﻥ ُ َ ‪‬‬ ‫ﺍﻟﺒﺮ َ ْ‬ ‫ﺗﻮﻟﻮﺍ ُ ُ َ ُ‬ ‫ﻭﺟﻮﻫﮑﻢ ِ َ َ‬ ‫ﻟﻴﺲ ِ ‪‬‬ ‫ﻣﻰ ﺷﻮﺩ‪َ ْ َ " .‬‬

‫ﺍﻻﺧﺮ‪ ٢ ".‬ﺍﺳﻤﻌﻮﺍ‬ ‫ﺍﻟﻴﻮﻡ ٓ ِ‬ ‫َ ِ ِ‬ ‫ﻟﮑﻦ ِ ‪‬‬ ‫ﺍﻟﻤﻐﺮﺏ ﻭ َ ِ ‪‬‬ ‫ﺍﻟﺒﺮ َ ْ‬ ‫ﻣﻦ َ َ‬ ‫ﺁﻣﻦ ِﺑﺎ‪ ‬ﻭ َ ِ‬

‫ﺗﺴﮑﻨﻦ ﻓﻰ ِ ‪‬‬ ‫ﮐﺎﻥ ﻓﻰ‬ ‫ﻟﻌﻞ‬ ‫ﻭﺻﻴﻨﺎﮐﻢ‬ ‫ﺑﺎﻟﺤﻖ َ َ ‪‬‬ ‫‪‬‬ ‫ﻫﻞ ﺍﻟﺒﻴﺎﻥ ﻣﺎ َ ‪ُ ‬‬ ‫ﻇﻞ َ‬ ‫ﻳﺎ َﺍ َ‬ ‫ُ​ُ ‪‬‬ ‫ﺍﻳﺎﻡ ﺍ‪َ ‬ﻣﻤﺪﻭﺩﴽ‪.‬‬ ‫َّ‬

‫‪ -١‬ﺳﻮﺭﻩ ﻋﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٥١‬‬

‫‪-٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٧٧‬‬

‫ﺹ ‪٦٢‬‬

‫ِ‬ ‫ﺍﻟﻤﺬﮐﻮﺭ ﻓﻰ َ ِ‬ ‫ﻧﻔﺲ‬ ‫ﻣﻈﻬﺮ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ َﻭ‬ ‫ﺷﻤﺲ‬ ‫ﺍﻥ‬ ‫ﺍﻟﺒﺎﺏ‬ ‫‪١٠٢‬‬ ‫ﺑﻴﺎﻥ َ ‪‬‬ ‫ِ‬ ‫ُ‬ ‫َ​َ‬ ‫َ‬ ‫ُ‬ ‫ِ‬ ‫ﺍﻻﺭﺽ ﻭ ٕﺍﻥ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ َ ِ‬ ‫ﻟﻴﮑﻮﻧﻦ ُﺳﻠﻄﺎﻧﴼ َﻋﻠﻰ َﻣﻦ ِﻓﻰ ‪‬‬ ‫ﺍ‪ َ ُ َ َ ِ‬‬

‫ﻣﻦ ِﻓﻰ ُ ِ‬ ‫ﻏﻨﻴﴼ ﻋﻦ ُ ‪‬‬ ‫ﺍﻟﻤﻠﮏ‬ ‫ﻳﻄﻴﻌﻪ َ ٌ‬ ‫ﺍﻫﻞ َ ِ‬ ‫ﺍﺣﺪﻣﻦ ِ‬ ‫ﮐﻞ َ ْ‬ ‫ﺍﻻﺭﺽ ﻭ َ ّ‬ ‫َ ْ‬ ‫ﻟﻦ ُ َ ُ‬

‫ﺍﺳﺮﺍﺭ‬ ‫ﻟﮏ ﻣﻦ‬ ‫ِ‬ ‫ﻧﻈﻬﺮ َ َ‬ ‫ﻋﻨﺪﻩ ﺩﻳﻨﺎﺭ‪َ ِ َ .‬‬ ‫ﻭ ٕﺍﻥ َﻟﻢ َ ُ ْ‬ ‫ﻳﮑﻦ ِ َ ُ‬ ‫ﮐﺬﻟﮏ ُ ِ ُ‬

‫َِ‬ ‫ﺑﺠﻨﺎﺣﻰ‬ ‫ﻋﻠﻴﮏ ِﻣﻦ‬ ‫ِ​ِ‬ ‫َ ِ‬ ‫ﺟﻮﺍﻫﺮﺍﻟﺤﮑﻤﺔ ِﻟَﺘ َ ‪‬‬ ‫ﺍﻻﻣﺮ ﻭ ُﻧﻠﻘﻰ َ َ َ‬ ‫ﻄﻴﺮﻥ ِ َ َ‬ ‫‪١٠٣‬‬

‫ِ‬ ‫ﺍﻻﺑﺼﺎﺭ َﻣﺴﺘﻮﺭﴽ‪.‬‬ ‫ﺍﻟﻬﻮﺍء ‪‬‬ ‫ِ‬ ‫ﻋﻦ َ‬ ‫ﺍﻟﺬﻯ َ‬ ‫ﮐﺎﻥ َ ِ‬ ‫ﺍﻻﻧﻘﻄﺎﻉ ِﻓﻰ َ‬ ‫ِ‬

‫ﺯﮐﻴﻪ ﻭ‬ ‫ﻟﻄﺎﺋﻒ ﻭ ﺟﻮﺍﻫﺮ ﺍﻳﻦ ﺑﺎﺏ ﺁﻧﮑﻪ ﺑﺮ ﺻﺎﺣﺒﺎﻥ ﻧﻔﻮﺱ ّ‬

‫ﻗﺪﺳﻴﻪ ﻣﺒﺮﻫﻦ ﻭ ﻭﺍﺿﺢ ﺷﻮﺩ ﮐﻪ ﺷﻤﻮﺱ ﺣﻘﻴﻘﺖ ﻭ‬ ‫ﻣﺮﺍﻳﺎﻯ‬ ‫ّ‬

‫ﻫﻮﻳﻪ ﺑﻪ‬ ‫ﻣﺮﺍﻳﺎﻯ‬ ‫ﺍﺣﺪﻳﺖ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﻭ ﺯﻣﺎﻥ ﮐﻪ ﺍﺯ ﺧﻴﺎﻡ ﻏﻴﺐ ّ‬ ‫ّ‬ ‫ﻋﺎﻟﻢ ﺷﻬﺎﺩﻩ ﻇﻬﻮﺭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻣﻤﮑﻨﺎﺕ ﻭ ﺍﺑﻼﻍ‬

‫ﻓﻴﺾ ﺑﺮ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ‪ ،‬ﺑﺎ ﺳﻠﻄﻨﺘﻰ ﻗﺎﻫﺮ ﻭ ﺳﻄﻮﺗﻰ ﻏﺎﻟﺐ‬ ‫ﻏﻴﺒﻴﻪ‬ ‫ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﭼﻪ ﮐﻪ ﺍﻳﻦ ﺟﻮﺍﻫﺮ ﻣﺨﺰﻭﻧﻪ ﻭ ﮐﻨﻮﺯ‬ ‫ّ‬

‫ﺹ ‪۶۳‬‬

‫ﻣﮑﻨﻮﻧﻪ‬ ‫ﻳﺤﮑﻢ ﻣﺎ ُﻳﺮﻳﺪ ﺍﻧﺪ‪ .‬ﻭ‬ ‫ّ‬ ‫ﻣﺤﻞ ﻇﻬﻮﺭ َ َ ُ‬ ‫ﻳﺸﺎء َﻭ َ ُ ُ‬ ‫ﻳﻔﻌﻞ ﺍ‪ ُ‬ﻣﺎ َ ُ‬

‫ﻫﻮﻳﻪ ﻭ ﺫﺍﺕ‬ ‫ﺑﺮ ﺍﻭﻟﻰ ﺍﻟﻌﻠﻢ ﻭ ﺍﻓﺌﺪﻩ ﻣﻨﻴﺮﻩ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻏﻴﺐ ّ‬

‫‪١٠٤‬‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺑﺮﻭﺯ ﻭ ﻇﻬﻮﺭ ﻭ ﺻﻌﻮﺩ ﻭ ﻧﺰﻭﻝ ﻭ ﺩﺧﻮﻝ ﻭ‬ ‫ﺍﺣﺪﻳﻪ ّ‬ ‫ّ‬

‫ﺧﺮﻭﺝ ﺑﻮﺩﻩ ﻭ ﻣﺘﻌﺎﻟﻰ ﺍﺳﺖ ﺍﺯ ﻭﺻﻒ ﻫﺮ ﻭﺍﺻﻔﻰ ﻭ ﺍﺩﺭﺍﮎ ﻫﺮ‬

‫ُﻣﺪﺭﮐﻰ‪ .‬ﻟﻢ ﻳﺰﻝ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻏﻴﺐ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ ﻻﻳﺰﺍﻝ ﺑﻪ‬ ‫ﺗﺪﺭﮐﻪ‬ ‫ﮐﻴﻨﻮﻧﺖ ﺧﻮﺩ ﻣﺴﺘﻮﺭ ﺍﺯ ﺍﺑﺼﺎﺭ ﻭ ﺍﻧﻈﺎﺭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ " .‬ﻻ ُ ُ ُ‬

‫ﺍﻟﺨﺒﻴﺮ" ‪ ١‬ﭼﻪ ﻣﻴﺎﻥ ﺍﻭ‬ ‫ﺍﻟﻠﻄﻴﻒ‬ ‫ﻫﻮ ُ ِ ُ‬ ‫ﻳﺪﺭﮎ َ‬ ‫ُ‬ ‫ﻫﻮ ‪ُ ‬‬ ‫َ َ ُ‬ ‫ﺍﻻﺑﺼﺎﺭ ﻭ ُ َ‬ ‫َ‬ ‫ﺍﻻﺑﺼﺎﺭ ﻭ ُ َ‬

‫ﻭ ﻣﻤﮑﻨﺎﺕ‪ ،‬ﻧﺴﺒﺖ ﻭ ﺭﺑﻂ ﻭ ﻓﺼﻞ ﻭ ﻭﺻﻞ ﻭ ﻳﺎ ﻗﺮﺏ ﻭ ُﺑﻌﺪ ﻭ‬ ‫ﺟﻬﺖ ﻭ ﺍﺷﺎﺭﻩ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﻣﻤﮑﻦ ﻧﻪ ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﻣﻦ ﻓﻰ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺑﻪ ﮐﻠﻤﻪ ﺍﻣﺮ ﺍﻭ ﻣﻮﺟﻮﺩ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﺍﺭﺍﺩﻩ‬ ‫ّ‬

‫ﻣﺸﻴﺖ ﺍﺳﺖ ﺍﺯ ﻋﺪﻡ ﻭ ﻧﻴﺴﺘﻰ ﺑﺤﺖ ﺑﺎﺕ ﺑﻪ‬ ‫ﺍﻭ ﮐﻪ ﻧﻔﺲ ّ‬

‫ﻋﺮﺻﻪ ﺷﻬﻮﺩ ﻭ ﻫﺴﺘﻰ ﻗﺪﻡ ﮔﺬﺍﺷﺘﻨﺪ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪ ،‬ﺑﻠﮑﻪ‬

‫ﻣﻴﺎﻧﻪ ﻣﻤﮑﻨﺎﺕ ﻭ ﮐﻠﻤﻪ ﺍﻭ ﻫﻢ ﻧﺴﺒﺖ ﻭ ﺭﺑﻄﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ‬

‫‪١٠٥‬‬

‫ﻧﻔﺴﻪ" ‪ ٢‬ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﺮﻫﺎﻧﻰ ﺍﺳﺖ‬ ‫ﺑﻮﺩ‪َ " .‬ﻭ ُ َ ّ ُ ُ‬ ‫ﻳﺤﺬﺭﮐﻢ ﺍ‪ُ َ َ ُ‬‬

‫ﻣﻌﻪ ﻣﻦ َﺷﻲ‪ " ‬ﺩﻟﻴﻠﻰ ﺍﺳﺖ ﻻﺋﺢ‪.‬‬ ‫ﮐﺎﻥ ﺍ‪َ ُ‬ﻭ َﻟﻢ َ ُ‬ ‫ﻭﺍﺿﺢ " َﻭ َ‬ ‫ﻳﮑﻦ َ َ ُ‬ ‫ْ‬ ‫ﭼﻨﺎﻧﭽﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﺻﻴﺎء ﻭ ﻋﻠﻤﺎء ﻭ ﻋﺮﻓﺎء ﻭ ﺣﮑﻤﺎء ﺑﺮ‬ ‫ﻋﺪﻡ ﺑﻠﻮﻍ ﻣﻌﺮﻓﺖ ﺁﻥ ﺟﻮﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﻭ ﺑﺮ ﻋﺠﺰ ﺍﺯ ﻋﺮﻓﺎﻥ ﻭ‬

‫ﻣﻘﺮ ﻭ ﻣﺬﻋﻦ ﺍﻧﺪ‪ .‬ﻭ ﭼﻮﻥ ﺍﺑﻮﺍﺏ ﻋﺮﻓﺎﻥ‬ ‫ﻭﺻﻮﻝ ﺁﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺤﻘﺎﺋﻖ ّ‬ ‫ﺫﺍﺕ ﺍﺯﻝ ﺑﺮ ﻭﺟﻪ ﻣﻤﮑﻨﺎﺕ ﻣﺴﺪﻭﺩ ﺷﺪ ﻟﻬﺬﺍ ﺑﻪ ﺍﻗﺘﻀﺎﻯ ﺭﺣﻤﺖ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪١٠٣‬‬

‫‪ - ٢‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ‪٢٨‬‬

‫‪١٠٦‬‬

‫ﺹ ‪٦٤‬‬

‫ﮐﻞ‬ ‫ﺭﺣﻤﺘﻰ ُ ‪‬‬ ‫ﺭﺣﻤﺘﻪ ُ ‪‬‬ ‫ﮐﻞ َﺷﻰ‪ " ‬ﻭ َ ِ َ ْ‬ ‫ﺳﺒﻘﺖ َ َ ُ ُ‬ ‫ﻭﺍﺳﻌﻪ " َ َ َ ْ‬ ‫ﻭﺳﻌﺖ َ َ‬

‫ﻋﺰ‬ ‫ﺷﻲ‪ " ‬ﺟﻮﺍﻫﺮ ﻗﺪﺱ ﻧﻮﺭﺍﻧﻰ ﺭﺍ ﺍﺯ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺑﻪ ﻫﻴﺎﮐﻞ ّ‬ ‫َ ْ‬

‫ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻣﻴﺎﻥ ﺧﻠﻖ ﻇﺎﻫﺮ ﻓﺮﻣﻮﺩ ﺗﺎ ﺣﮑﺎﻳﺖ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ﺁﻥ ﺫﺍﺕ‬ ‫ﻫﻮﻳﻪ‬ ‫ﻗﺪﻣﻴﻪ‪ .‬ﻭ ﺍﻳﻦ ﻣﺮﺍﻳﺎﻯ‬ ‫ﺍﺯﻟﻴﻪ ﻭ ﺳﺎﺫﺝ‬ ‫ﻗﺪﺳﻴﻪ ﻭ ﻣﻄﺎﻟﻊ ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺑﺘﻤﺎﻣﻬﻢ ﺍﺯ ﺁﻥ ﺷﻤﺲ ﻭﺟﻮﺩ ﻭ ﺟﻮﻫﺮ ﻣﻘﺼﻮﺩ ﺣﮑﺎﻳﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪،‬‬ ‫ﻣﺜﻼ ﻋﻠﻢ ﺍﻳﺸﺎﻥ ﺍﺯ ﻋﻠﻢ ﺍﻭ ﻭ ﻗﺪﺭﺕ ﺍﻳﺸﺎﻥ ﺍﺯ ﻗﺪﺭﺕ ﺍﻭ ﻭ‬ ‫ً‬

‫ﺳﻠﻄﻨﺖ ﺍﻳﺸﺎﻥ ﺍﺯ ﺳﻠﻄﻨﺖ ﺍﻭ ﻭ ﺟﻤﺎﻝ ﺍﻳﺸﺎﻥ ﺍﺯ ﺟﻤﺎﻝ ﺍﻭ ﻭ‬

‫ﺭﺑﺎﻧﻰ ﻭ‬ ‫ﻇﻬﻮﺭ ﺍﻳﺸﺎﻥ ﺍﺯ ﻇﻬﻮﺭ ﺍﻭ‪ .‬ﻭ ﺍﻳﺸﺎﻧﻨﺪ ﻣﺨﺎﺯﻥ ﻋﻠﻮﻡ ّ‬

‫ﻣﻮﺍﻗﻊ ﺣﮑﻤﺖ ﺻﻤﺪﺍﻧﻰ ﻭ ﻣﻈﺎﻫﺮ ﻓﻴﺾ ﻧﺎ ﻣﺘﻨﺎﻫﻰ ﻭ ﻣﻄﺎﻟﻊ ﺷﻤﺲ‬ ‫ﺑﺎﻧﻬﻢ‬ ‫ﻓﺮﻕ َ َ َ‬ ‫ﻻﻳﺰﺍﻟﻰ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻻ َ َ‬ ‫ﺑﻴﻨﮏ ﻭ َ َ ُ‬ ‫ﺑﻴﻨﻬﻢ ٕ ّﺍﻻ ‪ُ ‬‬ ‫‪١٠٧‬‬

‫ﺍﻧﺎ ﻫﻮ ﻭ ﻫﻮ َ َﺍﻧﺎ" ﮐﻪ ﺩﺭ‬ ‫ﻋﺒﺎﺩﮎ َﻭ َ ُ َ‬ ‫ِ ُ َ‬ ‫ﺧﻠﻘﮏ‪ ".‬ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻣﻘﺎﻡ " َ َ‬

‫ﻣﺪﻟﻪ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ‬ ‫ﺣﺪﻳﺚ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺍﺣﺎﺩﻳﺚ ﻭ ﺍﺧﺒﺎﺭ ّ‬

‫ﻣﺘﻌﺮﺽ ﺫﮐﺮ ﺁﻧﻬﺎ‬ ‫ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﻨﺪﻩ ﻧﻈﺮ ﺑﻪ ﺍﺧﺘﺼﺎﺭ‬ ‫ّ‬

‫ﻣﺤﺎﻝ ﺑﺮﻭﺯ ﺻﻔﺎﺕ‬ ‫ﻧﺸﺪﻡ‪ .‬ﺑﻠﮑﻪ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻥ ﻫﺎ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ‬ ‫ّ‬

‫ﺗﺠﻠﻰ ﺁﻥ ﺷﻤﺲ‬ ‫ﺫﺭﻩ ﺁﺛﺎﺭ ّ‬ ‫ﻭ ﺍﺳﻤﺎﻯ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﺮ ّ‬ ‫ﺗﺠﻠﻰ ﺩﺭ‬ ‫ﺣﻘﻴﻘﻰ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ ﮐﻪ ﮔﻮﻳﺎ ﺑﺪﻭﻥ ﻇﻬﻮﺭ ﺁﻥ ّ‬

‫ﻋﺎﻟﻢ ﻣﻠﮑﻰ ﻫﻴﭻ ﺷﻰء ﺑﻪ ﺧﻠﻌﺖ ﻫﺴﺘﻰ ﻣﻔﺘﺨﺮ ﻧﻴﺎﻳﺪ ﻭ ﺑﻪ ﻭﺟﻮﺩ‬ ‫ﺫﺭﻩ ﻣﺴﺘﻮﺭ ﺷﺪﻩ ﻭ‬ ‫ﻣﺸﺮﻑ ﻧﺸﻮﺩ‪ .‬ﭼﻪ ﺁﻓﺘﺎﺏ ﻫﺎﻯ ﻣﻌﺎﺭﻑ ﮐﻪ ﺩﺭ ّ‬ ‫ّ‬ ‫ﺧﺎﺻﻪ ﺍﻧﺴﺎﻥ‬ ‫ﭼﻪ ﺑﺤﺮﻫﺎﻯ ﺣﮑﻤﺖ ﮐﻪ ﺩﺭ ﻗﻄﺮﻩ ﭘﻨﻬﺎﻥ ﮔﺸﺘﻪ‪.‬‬ ‫ّ‬

‫ﺧﻠﻊ ﺗﺨﺼﻴﺺ ﻳﺎﻓﺘﻪ ﻭ ﺑﻪ ﺍﻳﻦ‬ ‫ﮐﻪ ﺍﺯ ﺑﻴﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻪ ﺍﻳﻦ َ‬

‫ﺹ ‪٦٥‬‬

‫ﺷﺮﺍﻓﺖ ﻣﻤﺘﺎﺯ ﮔﺸﺘﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎﻯ ﺍﻟﻬﻰ ﺍﺯ‬

‫ﻣﻈﺎﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﻧﺤﻮ ﺍﮐﻤﻞ ﻭ ﺍﺷﺮﻑ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ ﻭ‬

‫ﮐﻞ ﺍﻳﻦ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺭﺍﺟﻊ ﺑﻪ ﺍﻭﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻓﺮﻣﻮﺩﻩ ‪:‬‬ ‫ّ‬

‫ﻣﺪﻝ ﻭ ﻣﺸﻌﺮ‬ ‫ﺳﺮﻩ‪ ".‬ﻭ ﺁﻳﺎﺕ ﻣﺘﻮﺍﺗﺮﻩ ﮐﻪ‬ ‫ّ‬ ‫ُ‬ ‫"َ ٕ‬ ‫ﺍﻻﻧﺴﺎﻥ ِ ّ‬ ‫ﺳﺮﻯ ﻭ َ َﺍﻧﺎ ِ ّ ُ‬

‫ﺳﻤﺎﻭﻳﻪ ﻭ‬ ‫ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﻗﻴﻖ ﻟﻄﻴﻒ ﺍﺳﺖ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﻣﺴﻄﻮﺭ ﻭ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫ﺻﺤﻒ ّ‬

‫ﺁﻳﺎﺗﻨﺎ ِﻓﻰ ٓ َ ِ‬ ‫ﺍﻧﻔﺴﻬﻢ‪ ١ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ‬ ‫ﺍﻻﻓﺎﻕ َﻭ ِﻓﻰ َ ُ ِ ِ‬ ‫" َُ ِ ْ‬ ‫ﺳﻨﺮﻳﻬﻢ َ ِ َ‬

‫‪" :‬‬ ‫ﺗﺒﺼﺮﻭﻥ‪ " .‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ِﻓﻰ َﺍ ْ ُ ِ ُ‬ ‫ﺍﻓﻼ ُ ِ ُ َ‬ ‫ﻧﻔﺴﮑﻢ َ َ‬

‫‪" :‬‬ ‫ﻓﺎﻧﺴﺎﻫﻢ‬ ‫ﻧﺴﻮﺍ ﺍ‪ْ ُ َ َ َ َ‬‬ ‫ﮐﺎﻟﺬﻳﻦ َ ُ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻻ َ ُ ُ‬ ‫ﺗﮑﻮﻧﻮﺍ َ ‪َ ‬‬

‫ﺍﻧﻔﺴﻬﻢ‪ ٣ " .‬ﭼﻨﺎﻧﭽﻪ ﺳﻠﻄﺎﻥ ﺑﻘﺎ‪ ،‬ﺭﻭﺡ ﻣﻦ ﻓﻰ ﺳﺮﺍﺩﻕ ﺍﻟﻌﻤﺎء ﻓﺪﺍﻩ‬ ‫َ ُ َ ُ‬

‫‪" :‬‬ ‫ﺭﺑﻪ‪ ".‬ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﺍﻯ ‪١٠٨‬‬ ‫ﻓﻘﺪ َ َ َ‬ ‫ﻧﻔﺴﻪ َ َ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻣﻦ َ َ َ‬ ‫ﻋﺮﻑ َ ّ‬ ‫ﻋﺮﻑ َ َ ُ‬

‫ﺗﻔﮑﺮ ﻓﺮﻣﺎﺋﻰ ﺍﺑﻮﺍﺏ‬ ‫ﻣﺨﺪﻭﻡ ﻣﻦ‪ ،‬ﺍﮔﺮ ﻗﺪﺭﻯ ﺩﺭ ﺍﻳﻦ ﻋﺒﺎﺭﺍﺕ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﻭ ﻣﺼﺎﺭﻳﻊ ﻋﻠﻢ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺭﺍ ﺑﺮ ﻭﺟﻪ ﺧﻮﺩ ﮔﺸﻮﺩﻩ‬ ‫ﺣﮑﻤﺖ ّ‬

‫ﻳﺎﺑﻰ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺟﻤﻴﻊ ﺍﺷﻴﺎء ﺣﺎﮐﻰ ﺍﺯ ‪١٠٩‬‬ ‫ﺍﻟﻬﻴﻪ ﻫﺴﺘﻨﺪ‪ .‬ﻫﺮ ﮐﺪﺍﻡ ﺑﻪ ﻗﺪﺭ ﺍﺳﺘﻌﺪﺍﺩ ﺧﻮﺩ‬ ‫ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ّ‬

‫ﺍﻟﻬﻴﻪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﺣﺎﻃﻪ ﮐﺮﺩﻩ‬ ‫ّ‬ ‫ﻣﺪﻝ ﻭ ﻣﺸﻌﺮﻧﺪ ﺑﺮ ﻣﻌﺮﻓﺖ ّ‬

‫ﺍﺳﻤﺎﺋﻴﻪ ﻫﻤﻪ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﺭﺍ‪ .‬ﺍﻳﻦ‬ ‫ﺻﻔﺎﺗﻴﻪ ﻭ‬ ‫ﺍﺳﺖ ﻇﻬﻮﺭﺍﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻟﮏ‬ ‫ﻟﻐﻴﺮﮎ ِﻣﻦ ّ ُ ِ‬ ‫ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ ُ َ َ " :‬‬ ‫ﻟﻴﺲ َ َ‬ ‫ﺍﻳﮑﻮﻥ َ ِ َ‬ ‫ﺍﻟﻈﻬﻮﺭ ﻣﺎ َ َ‬

‫ﻋﻴﻦ ﻻ َﺗﺮﺍﮎ‪ " .‬ﻭ ﺑﺎﺯ ﺳﻠﻄﺎﻥ‬ ‫ﺍﻟﻤﻈﻬﺮ َ َ‬ ‫ﺣﺘﻰ َ ُ َ‬ ‫ﻋﻤﻴﺖ َ ٌ‬ ‫ﻟﮏ َ ِ َ ْ‬ ‫َ ّ‬ ‫ﻫﻮ ُ ِ ُ‬ ‫ﻳﮑﻮﻥ ُ َ‬ ‫‪-‬‬

‫ﻓﺼﻠﺖ‪ ،‬ﺁﻳﻪ ‪٥٣‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ّ‬ ‫‪٣‬ﺳﻮﺭﻩ ﺣﺸﺮ‪ ،‬ﺁﻳﻪ ‪١٩‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺫﺍﺭﻳﺎﺕ‪ ،‬ﺁﻳﻪ ‪٢١‬‬

‫ﺹ ‪٦٦‬‬

‫ﺭﺍﻳﺖ ﺍ‪ِ َ‬‬ ‫ﻓﻴﻪ َﺍﻭ‬ ‫ﻣﺎﺭﺃﻳﺖ َﺷﻴﺌﴼ ٕﺍ ّﻻ َﻭ َﻗﺪ َ َ ُ‬ ‫ﺑﻘﺎ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ‪ُ َ " :‬‬

‫ﺻﺒﺢ ٔ َ ِ‬ ‫ﺍﻻﺯﻝ‬ ‫ﻧﻮﺭ َ َ َ‬ ‫ﻗﺒﻠﻪ َﺍﻭ َ َ‬ ‫ﺑﻌﺪﻩ‪ .‬ﻭ ﺩﺭ ﺭﻭﺍﻳﺖ ُﮐﻤﻴﻞ " ٌ‬ ‫ﺍﺷﺮﻕ ِﻣﻦ ُ‬ ‫َ َُ‬

‫ِ‬ ‫ﻓﻴﻠﻮﺡ َﻋﻠﻰ َﻫﻴ ِ‬ ‫ﺁﺛﺎﺭﻩ‪ ".‬ﻭ ﺍﻧﺴﺎﻥ ﮐﻪ ﺍﺷﺮﻑ ﻭ‬ ‫ﺎﮐﻞ ّ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ُ‬ ‫َ​َ ُ‬

‫ﺣﮑﺎﻳﺔ ﺍﺳﺖ ﺍﺯ ﺳﺎﺋﺮ‬ ‫ﻭﺍﻋﻈﻢ ِ‬ ‫ً‬ ‫ﺍﺷﺪ َ َ ً‬ ‫ﺍﮐﻤﻞ ﻣﺨﻠﻮﻗﺎﺕ ﺍﺳﺖ َ َ ‪‬‬ ‫ﺩﻻﻟﺔ َ َ َ ُ‬

‫ﻣﻌﻠﻮﻣﺎﺕ ﻭ ﺍﮐﻤﻞ ﺍﻧﺴﺎﻥ ﻭ ﺍﻓﻀﻞ ﻭ ﺍﻟﻄﻒ ﺍﻭ ﻣﻈﺎﻫﺮ ﺷﻤﺲ‬

‫ﺣﻘﻴﻘﺘﻨﺪ‪ .‬ﺑﻠﮑﻪ ﻣﺎ ﺳﻮﺍﻯ ﺍﻳﺸﺎﻥ ﻣﻮﺟﻮﺩﻧﺪ ﺑﻪ ﺍﺭﺍﺩﻩ ﺍﻳﺸﺎﻥ ﻭ‬

‫ﻣﺘﺤﺮﮐﻨﺪ ﺑﻪ ﺍﻓﺎﺿﻪ ﺍﻳﺸﺎﻥ‪َ " .‬ﻟﻮ‬ ‫ﺍﻻﻓﻼﮎ‪".‬‬ ‫ﻻﮎ َﻟﻤﺎ َ َ‬ ‫ﻘﺖ َ‬ ‫َ‬ ‫ّ‬ ‫ﺧﻠ ْ ُ‬

‫ﮐﻞ ﺩﺭ ﺳﺎﺣﺖ ﻗﺪﺱ ﺍﻳﺸﺎﻥ ﻣﻌﺪﻭﻡ ﺻﺮﻑ ﻭ ﻣﻔﻘﻮﺩ‬ ‫ﺑﻠﮑﻪ ّ‬

‫ﻣﻘﺪﺱ‬ ‫ﻣﻨﺰﻩ ﺍﺳﺖ ﺫﮐﺮ ﺍﻳﺸﺎﻥ ﺍﺯ ﺫﮐﺮ ﻏﻴﺮ ﻭ ّ‬ ‫ﺑﺤﺖ ﺍﻧﺪ‪ .‬ﺑﻠﮑﻪ ّ‬ ‫ﻗﺪﺳﻴﻪ‬ ‫ﺍﺳﺖ ﻭﺻﻒ ﺍﻳﺸﺎﻥ ﺍﺯ ﻭﺻﻒ ﻣﺎ ﺳﻮﻯ‪ .‬ﻭ ﺍﻳﻦ ﻫﻴﺎﮐﻞ‬ ‫ّ‬

‫ﺍﺯﻟﻴﻪ ﻫﺴﺘﻨﺪ ﮐﻪ ﺣﮑﺎﻳﺖ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺍﺯ ﻏﻴﺐ‬ ‫ﺍﻭﻟﻴﻪ ّ‬ ‫ﻣﺮﺍﻳﺎﻯ ّ ّ‬

‫ﮐﻞ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻭ ﺍﺯ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﻭ ﺳﻠﻄﻨﺖ‬ ‫ﺍﻟﻐﻴﻮﺏ ﻭ ﺍﺯ ّ‬

‫ﻋﺰﺕ ﻭ ﺟﻮﺩ ﻭ ﮐﺮﻡ‪ .‬ﻭ ﺟﻤﻴﻊ‬ ‫ﻭ ﻋﻈﻤﺖ ﻭ ﺭﺣﻤﺖ ﻭ ﺣﮑﻤﺖ ﻭ ّ‬

‫ﺍﺣﺪﻳﻪ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ‪ .‬ﻭ‬ ‫‪ ١١٠‬ﺍﻳﻦ ﺻﻔﺎﺕ ﺍﺯ ﻇﻬﻮﺭ ﺍﻳﻦ ﺟﻮﺍﻫﺮ‬ ‫ّ‬

‫ﻣﺨﺘﺺ ﺑﻪ ﺑﻌﻀﻰ‪ ،‬ﺩﻭﻥ ﺑﻌﻀﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ‪ .‬ﺑﻠﮑﻪ‬ ‫ﺍﻳﻦ ﺻﻔﺎﺕ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻴﻦ ﺑﻪ ﺍﻳﻦ ﺻﻔﺎﺕ ﻣﻮﺻﻮﻑ‬ ‫ﻣﻘﺮﺑﻴﻦ ﻭ ﺍﺻﻔﻴﺎﻯ ّ‬ ‫ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎﻯ ّ‬

‫ﻭ ﺑﻪ ﺍﻳﻦ ﺍﺳﻤﺎء ﻣﻮﺳﻮﻡ ﺍﻧﺪ‪ .‬ﻧﻬﺎﻳﺖ ﺑﻌﻀﻰ ﺩﺭ ﺑﻌﻀﻰ ﻣﺮﺍﺗﺐ‬

‫ﺍﻋﻈﻢ ﻧﻮﺭﴽ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫َ َ ‪‬‬ ‫ﻇﻬﻮﺭﴽ َﻭ َ َ ُ‬ ‫ﺍﺷﺪ ُ ُ‬

‫ﻣﺤﻘﻖ‬ ‫ﺑﻌﺾ‪ ١".‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻭ‬ ‫ّ‬ ‫ﺗﻠﮏ ‪ُ ُ ‬‬ ‫"ِ َ‬ ‫ﺑﻌﻀﻬﻢ َﻋﻠﻰ َ ٍ‬ ‫ﻓﻀﻠﻨﺎ َ َ ُ‬ ‫ﺍﻟﺮﺳﻞ َ ‪َ ‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٥٣‬‬

‫ﺹ ‪٦٧‬‬

‫ﻣﺤﻞ ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﺻﻔﺎﺕ ﻋﺎﻟﻴﻪ ﻭ ﺍﺳﻤﺎﻯ‬ ‫ﺷﺪ ﮐﻪ‬ ‫ّ‬

‫ﻏﻴﺮ ﻣﺘﻨﺎﻫﻴﻪ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭ ﻫﺴﺘﻨﺪ‪ ،‬ﺧﻮﺍﻩ ﺑﻌﻀﻰ ﺍﺯ ﺍﻳﻦ‬

‫ﻧﻮﺭﻳﻪ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ‪ ،‬ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﺧﻮﺍﻩ‬ ‫ﺻﻔﺎﺕ ﺩﺭ ﺁﻥ ﻫﻴﺎﮐﻞ‬ ‫ّ‬

‫ﻧﺸﻮﺩ‪ .‬ﻧﻪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺻﻔﺘﻰ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺍﺯ ﺁﻥ ﺍﺭﻭﺍﺡ‬

‫ﺍﻟﻬﻴﻪ ﻭ‬ ‫ﻣﺠﺮﺩﻩ ﻇﺎﻫﺮ ﻧﺸﻮﺩ ﻧﻔﻰ ﺁﻥ ﺻﻔﺖ ﺍﺯ ﺁﻥ‬ ‫ّ‬ ‫ﻣﺤﺎﻝ ﺻﻔﺎﺕ ّ‬ ‫ّ‬

‫ﺭﺑﻮﺑﻴﻪ ﺷﻮﺩ‪ .‬ﻟﻬﺬﺍ ﺑﺮ ﻫﻤﻪ ﺍﻳﻦ ﻭﺟﻮﺩﺍﺕ ﻣﻨﻴﺮﻩ ﻭ‬ ‫ﻣﻌﺎﺩﻥ ﺍﺳﻤﺎء‬ ‫ّ‬

‫ﻃﻠﻌﺎﺕ ﺑﺪﻳﻌﻪ ﺣﮑﻢ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﺍ‪ ‬ﺍﺯ ﺳﻠﻄﻨﺖ ﻭ ﻋﻈﻤﺖ ﻭ‬

‫ﺍﻣﺜﺎﻝ ﺁﻥ ﺟﺎﺭﻯ ﺍﺳﺖ ﺍﮔﺮ ﭼﻪ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺑﻪ ﺳﻠﻄﻨﺖ ﻇﺎﻫﺮﻩ‬

‫ﻭ ﻏﻴﺮ ﺁﻥ ﻇﺎﻫﺮ ﻧﺸﻮﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻓﻘﺮﻩ ﺑﺮ ﻫﺮ ﺫﻯ ﺑﺼﺮﻯ ﺛﺎﺑﺖ ﻭ‬

‫ﻣﺤﻘﻖ ﺍﺳﺖ‪ ،‬ﺩﻳﮕﺮ ﺍﺣﺘﻴﺎﺝ ﺑﺮﻫﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺑﻠﻰ‪ ،‬ﺍﻳﻦ ﻋﺒﺎﺩ ﭼﻮﻥ‬ ‫ّ‬ ‫ﻗﺪﺳﻴﻪ ﺭﺍ‬ ‫ﺍﻟﻬﻴﻪ ﺗﻔﺎﺳﻴﺮ ﮐﻠﻤﺎﺕ‬ ‫ّ‬ ‫ﺍﺯ ﻋﻴﻮﻥ ﺻﺎﻓﻴﻪ ﻣﻨﻴﺮﻩ ﻋﻠﻮﻡ ّ‬

‫ﺍﺧﺬ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻟﻬﺬﺍ ﺗﺸﻨﻪ ﻭ ﺍﻓﺴﺮﺩﻩ ﺩﺭ ﻭﺍﺩﻯ ﻇﻨﻮﻥ ﻭ ﻏﻔﻠﺖ‬

‫ﻣﻌﺮﺽ ﺷﺪﻩ ﺩﺭ ﺣﻮﻝ ﻣﻠﺢ ُﺍﺟﺎﺝ‬ ‫ﺳﺎﺋﺮﻧﺪ ﻭ ﺍﺯ ﺑﺤﺮ ﻋﺬﺏ ﻓﺮﺍﺕ ُ ِ‬

‫ﻫﻮﻳﻪ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ‪:‬‬ ‫ﻃﺎﺋﻒ ﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻭﺻﻒ ﺍﻳﺸﺎﻥ ﻭﺭﻗﺎء ّ‬

‫ﺍﻟﺮ ِ‬ ‫ﺳﺒﻴﻞ‬ ‫ﺷﺪ ﻻ َ ‪ُ ِ ‬‬ ‫ﻳﺘﺨﺬﻭﻩ َ ً‬ ‫ﺳﺒﻴﻼ َﻭ ٕﺍﻥ َ َﻳﺮﻭﺍ َ َ‬ ‫ﻳﺮﻭﺍ َ ِ َ‬ ‫ﺳﺒﻴﻞ ‪‬‬ ‫" َﻭ ٕﺍﻥ َ َ‬ ‫ﮐﺎﻧﻮﺍ‬ ‫ﮐﺬﺑﻮﺍ‬ ‫ﺍﻟﻐﻲ َ ‪ُ ِ ‬‬ ‫ﻳﺘﺨﺬﻭﻩ َ ً‬ ‫ﺳﺒﻴﻼ‪َ ِ ،‬‬ ‫ﺑﺎﻧﻬﻢ َ ‪ُ ‬‬ ‫ﺫﻟﮏ َ ‪ُ ‬‬ ‫ﺑﺂﻳﺎﺗﻨﺎ َﻭ ُ‬ ‫َ‬ ‫َ ‪‬‬

‫ﻏﺎﻓﻠﻴﻦ‪ ١".‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﮔﺮ ﺑﺒﻴﻨﻨﺪ ﺭﺍﻩ ﺻﻼﺡ ﻭ‬ ‫َﻋﻨﻬﺎ َ ِ ِ َ‬

‫ﺍﻣﺎ‬ ‫ﺭﺳﺘﮕﺎﺭﻯ ﺭﺍ‪ ،‬ﺁﻥ ﺭﺍ ﺍﺧﺬ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﻗﺒﺎﻝ ﻧﻤﻰ ﮐﻨﻨﺪ ﻭ ّ‬ ‫ﺍﮔﺮ ﺭﺍﻩ ﺑﺎﻃﻞ ﻭ ﻃﻐﻴﺎﻥ ﻭ ﺿﻼﻟﺖ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻨﺪ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ‪ ،‬ﺁﻳﻪ ‪١٤٦‬‬

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‫ﺹ ‪۶۸‬‬

‫ﺣﻖ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﺍﻗﺒﺎﻝ ﺑﻪ ﺑﺎﻃﻞ ﻭ‬ ‫ﺧﻮﺩ ﺭﺍﻩ ﻭﺻﻮﻝ ﺑﻪ ّ‬

‫ﺣﻖ ﻇﺎﻫﺮ ﻧﺸﺪ‪ ،‬ﻳﻌﻨﻰ ﺑﻪ ﺍﻳﻦ ﺿﻼﻟﺖ ﻭ ﮔﻤﺮﺍﻫﻰ‬ ‫ﺍﻋﺮﺍﺽ ﺍﺯ ّ‬

‫ﻣﺒﺘﻼ ﻧﺸﺪﻧﺪ‪ ،‬ﻣﮕﺮ ﺑﻪ ﺟﺰﺍﻯ ﺁﻧﮑﻪ ﺗﮑﺬﻳﺐ ﮐﺮﺩﻧﺪ ﺁﻳﺎﺕ ﻣﺎ ﺭﺍ ﻭ‬ ‫‪١١٢‬‬

‫ﺑﻮﺩﻧﺪ ﺍﺯ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﻣﺎ ﻭ ﻇﻬﻮﺭﺍﺕ ﺁﻥ ﻏﻔﻠﺖ ﮐﻨﻨﺪﮔﺎﻥ‪ .‬ﭼﻨﺎﻧﭽﻪ‬

‫ﺍﻟﻬﻴﻪ ﺍﺯ‬ ‫ﻣﺸﺎﻫﺪﻩ ﺷﺪ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﻣﻨﻴﻊ ﮐﻪ ﮐﺮﻭﺭﻫﺎ ﺁﻳﺎﺕ ّ‬ ‫ﺳﻤﺎء ﻗﺪﺭﺕ ﻭ ﺭﺣﻤﺖ ﻧﺎﺯﻝ ﺷﺪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺟﻤﻴﻊ ﺧﻠﻖ‬

‫ﺗﻤﺴﮏ ﺟﺴﺘﻪﺍﻧﺪ ﺑﻪ ﺍﻗﻮﺍﻝ ﻋﺒﺎﺩﻯ ﮐﻪ ﻳﮏ ﺣﺮﻑ ﺍﺯ‬ ‫ﺍﻋﺮﺍﺽ ﻧﻤﻮﺩﻩ ﻭ‬ ‫ّ‬

‫ﺁﻥ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ‬ ‫ﺍﺣﺪﻳﻪ ﻭ‬ ‫ﻣﺴﺎﺋﻞ ﻭﺍﺿﺤﻪ ﺷﺒﻬﻪ ﻧﻤﻮﺩﻩ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺭﺿﻮﺍﻥ ﻋﻠﻢ‬ ‫ّ‬

‫ﺻﻤﺪﻳﻪ ﻣﺤﺮﻭﻡ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ‬ ‫‪ ١١٣‬ﺭﻳﺎﺽ ﺣﮑﻤﺖ‬ ‫ّ‬ ‫ﻣﻰ ﺷﻮﻳﻢ ﮐﻪ ﺳﺆﺍﻝ ﺍﺯ ﺁﻥ ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﺳﻠﻄﻨﺖ ﻗﺎﺋﻢ ﺑﺎ ﺁﻧﮑﻪ ﺩﺭ‬

‫ﺍﺣﺎﺩﻳﺚ ﻣﺄﺛﻮﺭﻩ ﺍﺯ ﺍﻧﺠﻢ ﻣﻀﻴﺌﻪ ﻭﺍﺭﺩ ﺷﺪﻩ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﺛﺮﻯ ﺍﺯ‬ ‫ﺗﺤﻘﻖ ﻳﺎﻓﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ‬ ‫ﺳﻠﻄﻨﺖ ﻇﺎﻫﺮ ﻧﺸﺪ ﺑﻠﮑﻪ ﺧﻼﻑ ﺁﻥ‬ ‫ّ‬

‫ﺍﺻﺤﺎﺏ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭ ﺩﺭ ﺩﺳﺖ ﻧﺎﺱ ﻣﺒﺘﻼ ﻭ ﻣﺤﺼﻮﺭ ﺑﻮﺩﻩ ﻭ‬

‫ﺫﻟﺖ ﻭ ﻋﺠﺰ ﺩﺭ ﻣﻠﮏ ﻇﺎﻫﺮﻧﺪ‪ .‬ﺑﻠﻰ‪،‬‬ ‫ﻫﺴﺘﻨﺪ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ّ‬

‫ﺭﻳﺐ‬ ‫ﺣﻖ ﻗﺎﺋﻢ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ٌ‬ ‫ﺳﻠﻄﻨﺘﻰ ﮐﻪ ﺩﺭ ﮐﺘﺐ ﺩﺭ ّ‬ ‫ﺣﻖ َﻭ ﻻ َ َ‬

‫ﻓﻴﻪ ﻭ ﻟﻴﮑﻦ ﺁﻥ ﻧﻪ ﺁﻥ ﺳﻠﻄﻨﺖ ﻭ ﺣﮑﻮﻣﺘﻰ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﻧﻔﺴﻰ‬

‫ﺍﺩﺭﺍﮎ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﮐﻪ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻩﺍﻧﺪ‬

‫ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻇﻬﻮﺭ ﺑﻌﺪ‪ ،‬ﻫﻤﻪ ﺁﻥ ﻣﻈﺎﻫﺮ ﻗﺒﻞ ﺫﮐﺮ ﺳﻠﻄﻨﺖ ﻇﻬﻮﺭ‬

‫ﺑﻌﺪ ﺭﺍ ﻧﻤﻮﺩﻩ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﮐﺘﺐ ﻗﺒﻞ ﻣﺴﻄﻮﺭ ﺍﺳﺖ ﻭ ﺁﻥ ﺗﺨﺼﻴﺺ‬

‫ﺹ ‪۶۹‬‬

‫ﺣﻖ ﺟﻤﻴﻊ ﺁﻥ ﻣﻈﺎﻫﺮ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﺣﮑﻢ‬ ‫ﺑﻪ ﻗﺎﺋﻢ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ّ‬

‫ﻣﺤﻘﻖ ﺍﺳﺖ ﺯﻳﺮﺍ ﮐﻪ‬ ‫ﺳﻠﻄﻨﺖ ﻭ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎء ﺛﺎﺑﺖ ﻭ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ‬ ‫ﻣﻈﺎﻫﺮ ﺻﻔﺎﺕ‬ ‫ﻏﻴﺒﻴﻪ ﻭ ﻣﻄﺎﻟﻊ ﺍﺳﺮﺍﺭ ّ‬ ‫ّ‬ ‫ﺷﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻠﻄﻨﺖ‪ ،‬ﺍﺣﺎﻃﻪ ﻭ ﻗﺪﺭﺕ ﺁﻥ‬

‫ﺣﻀﺮﺕ ﺍﺳﺖ ﺑﺮ ﻫﻤﻪ ﻣﻤﮑﻨﺎﺕ ﻭ ﺧﻮﺍﻩ ﺩﺭ ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﺑﻪ‬

‫ﺍﺳﺘﻴﻼﻯ ﻇﺎﻫﺮﻯ ﻇﺎﻫﺮ ﺷﻮﺩ ﻳﺎ ﻧﺸﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺑﺴﺘﻪ ﺑﻪ ﺍﺭﺍﺩﻩ ﻭ‬

‫ﻣﺸﻴﺖ ﺧﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ‪ .‬ﻭ ﻟﻴﮑﻦ ﺑﺮ ﺁﻥ ﺟﻨﺎﺏ ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ‬ ‫ّ‬ ‫ﮐﻪ ﺳﻠﻄﻨﺖ ﻭ ﻏﻨﺎ ﻭﺣﻴﺎﺕ ﻭ ﻣﻮﺕ ﻭ ﺣﺸﺮ ﻭ ﻧﺸﺮ ﮐﻪ ﺩﺭ ﮐﺘﺐ‬

‫ﻗﺒﻞ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ ﺍﻟﻴﻮﻡ ﺍﻳﻦ ﻣﺮﺩﻡ ﺍﺣﺼﺎء‬ ‫ﻭ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﻠﮑﻪ ﻣﺮﺍﺩ ﺍﺯ ﺳﻠﻄﻨﺖ ﺳﻠﻄﻨﺘﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬ ‫ﺍﻳﺎﻡ ﻇﻬﻮﺭ ﻫﺮ ﻳﮏ ﺍﺯ ﺷﻤﻮﺱ ﺣﻘﻴﻘﺖ ﺑﻨﻔﺴﻪ ﻟﻨﻔﺴﻪ ﻇﺎﻫﺮ‬ ‫ّ‬

‫ﮐﻞ‬ ‫ﻣﻰ ﺷﻮﺩ ﻭ ﺁﻥ ﺍﺣﺎﻃﻪ‬ ‫ﺑﺎﻃﻨﻴﻪ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺁﻥ ﺍﺣﺎﻃﻪ ﻣﻰ ﻧﻤﺎﻳﺪ ّ‬ ‫ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺭﺍ‪ ،‬ﻭ ﺑﻌﺪ ﺑﻪ ﺍﺳﺘﻌﺪﺍﺩ ﮐﻮﻥ ﻭ ﺯﻣﺎﻥ ﻭ‬ ‫ﻣﻦ ﻓﻰ ّ‬ ‫ﺧﻠﻖ ﺩﺭ ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﺑﻪ ﻇﻬﻮﺭ ﻣﻰ ﺁﻳﺪ ﭼﻨﺎﻧﭽﻪ ﺳﻠﻄﻨﺖ‬

‫ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺣﺎﻝ ﺩﺭ ﻣﻴﺎﻥ ﻧﺎﺱ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍﺳﺖ‪ .‬ﻭ ﺩﺭ‬

‫ﺍﻭﻝ‪ ،‬ﺍﻣﺮ ﺁﻥ ﺣﻀﺮﺕ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺷﻨﻴﺪﻳﺪ‪ .‬ﭼﻪ ﻣﻘﺪﺍﺭ ﺍﻫﻞ ﮐﻔﺮ ﻭ‬ ‫ّ‬

‫ﺿﻼﻝ ﮐﻪ ﻋﻠﻤﺎﻯ ﺁﻥ ﻋﺼﺮ ﻭ ﺍﺻﺤﺎﺏ ﺍﻳﺸﺎﻥ ﺑﺎﺷﻨﺪ ﺑﺮ ﺁﻥ‬

‫ﺟﻮﻫﺮ ﻓﻄﺮﺕ ﻭ ﺳﺎﺫﺝ ﻃﻴﻨﺖ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻧﺪ‪ .‬ﭼﻪ ﻣﻘﺪﺍﺭ ﺧﺎﺷﺎﮎ ﻫﺎ‬

‫ﻣﺤﻞ ﻋﺒﻮﺭ ﺁﻥ ﺣﻀﺮﺕ ﺭﻳﺨﺘﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ‬ ‫ﻭ ﺧﺎﺭﻫﺎ ﮐﻪ ﺑﺮ‬ ‫ّ‬

‫ﺍﺫﻳﺖ ﺑﻪ‬ ‫ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺍﺷﺨﺎﺹ ﺑﻪ ﻇﻨﻮﻥ ﺧﺒﻴﺜﻪ‬ ‫ﺷﻴﻄﺎﻧﻴﻪ ﺧﻮﺩ ّ‬ ‫ّ‬ ‫ﺹ ‪٧٠‬‬

‫ﺁﻥ ﻫﻴﮑﻞ ﺍﺯﻟﻰ ﺭﺍ ﺳﺒﺐ ﺭﺳﺘﮕﺎﺭﻯ ﺧﻮﺩ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ ﺯﻳﺮﺍ ﮐﻪ‬

‫ﺍﺑﻲ ﻭ ﺍﺑﻮ ﻋﺎﻣﺮ ﺭﺍﻫﺐ ﻭ ﮐﻌﺐ‬ ‫ﺟﻤﻴﻊ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻪ ﻣﺜﻞ ﻋﺒﺪﺍ‪ُ ‬‬ ‫َ ّ‬ ‫ﺑﻦ ﺍﺷﺮﻑ ﻭ ﻧﻀﺮ ﺑﻦ ﺣﺎﺭﺙ‪ ،‬ﺟﻤﻴﻊ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺗﮑﺬﻳﺐ‬ ‫ﻧﻌﻮﺫ‬ ‫ﻧﻤﻮﺩﻧﺪ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺟﻨﻮﻥ ﻭ ﺍﻓﺘﺮﺍ ﺩﺍﺩﻧﺪ ﻭ ﻧﺴﺒﺖ ﻫﺎﺋﻰ ﮐﻪ َ ُ ُ‬

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‫ﺍﻟﻘﻠﻢ َﺍﻭ َ ِ‬ ‫ﻳﺤﻤَﻠُﻪ‬ ‫ِ ّ‬ ‫ﻳﺘﺤﺮﮎ َ َ‬ ‫ﺍﻟﻤﺪﺍﺩ َﺍﻭ َ َ َ ّ َ‬ ‫ﺑﺎﻟﻠﻪ ِﻣﻦ َﺍﻥ َﻳﺠﺮﻯ ِ ِﺑﻪ ِ ُ‬ ‫ﻋﻠﻴﻪ َ ُ‬

‫ﺍﻻﻟﻮﺍﺡ‪ .‬ﺑﻠﻰ‪ ،‬ﺍﻳﻦ ﻧﺴﺒﺖ ﻫﺎ ﺑﻮﺩ ﮐﻪ ﺳﺒﺐ ﺍﻳﺬﺍﻯ ﻣﺮﺩﻡ ﻧﺴﺒﺖ‬ ‫َ ُ‬

‫ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺷﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻋﻠﻤﺎﻯ ﻭﻗﺖ‬ ‫‪١١٥‬‬

‫ﺭﺩ ﻭ ﻃﺮﺩ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﻧﺪﺍﻧﻨﺪ ﭼﻪ ﺑﺮ ﺳﺮ‬ ‫ﺍﮔﺮ ﮐﺴﻰ ﺭﺍ ّ‬

‫ﺁﻥ ﻧﻔﺲ ﻣﻰ ﺁﻳﺪ ﭼﻨﺎﻧﭽﻪ ﺑﺮ ﺳﺮ ﺍﻳﻦ ﺑﻨﺪﻩ ﺁﻣﺪ ﻭ ﺩﻳﺪﻩ ﺷﺪ‪ .‬ﺍﻳﻦ‬

‫ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪" :‬ﻣﺎ ُ ِ‬ ‫ﺑﻤﺜﻞ ﻣﺎ‬ ‫ﺍﻭﺫﻱ ِ‬ ‫ﻧﺒﻲ ِ ِ ِ‬ ‫َ َ ‪‬‬ ‫ﺍﺫﻳﺖ ﻫﺎ ﮐﻪ ﺑﻪ ﺁﻥ‬ ‫ﺍﻭﺫﻳﺖ‪ ".‬ﻭ ﺩﺭ ﻓﺮﻗﺎﻥ ﻧﺴﺒﺖ ﻫﺎ ﮐﻪ ﺩﺍﺩﻧﺪ ﻭ ّ‬ ‫ُ‬

‫ﻓﺎﺭﺟﻌﻮﺍ ٕ َ ِ‬ ‫ﺑﻤﻮﺍﻗﻊ‬ ‫ﺍﻟﻴﻪ َ َ ّ ُ‬ ‫ﺣﻀﺮﺕ ﻧﻤﻮﺩﻧﺪ ﻫﻤﻪ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ُ ِ َ .‬‬ ‫ﻟﻌﻠﮑﻢ ِ َ ِ‬

‫ﺣﺘﻰ ﻗﺴﻤﻰ ﺑﺮ ﺁﻥ ﺣﻀﺮﺕ ﺳﺨﺖ ﺷﺪ ﮐﻪ ﺍﺣﺪﻯ‬ ‫َ ِ‬ ‫ﺍﻻﻣﺮ َ ‪َ ُ ِ ‬‬ ‫ﺗﻄﻠﻌﻮﻥ‪ّ .‬‬

‫ﺑﺎ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﭼﻨﺪﻯ ﻣﻌﺎﺷﺮﺕ ﻧﻤﻰ ﻧﻤﻮﺩ ﻭ ﻫﺮ ﻧﻔﺴﻰ‬ ‫‪١١٦‬‬

‫ﺍﺫﻳﺖ ﺭﺍ ﺑﻪ ﺍﻭ ﻭﺍﺭﺩ‬ ‫ﮐﻪ ﺧﺪﻣﺖ ﺁﻥ ﺣﻀﺮﺕ ﻣﻰ ﺭﺳﻴﺪ ﮐﻤﺎﻝ ّ‬

‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻮﻗﻊ ﻳﮏ ﺁﻳﻪ ﺫﮐﺮ ﻣﻰ ﻧﻤﺎﻳﻢ ﮐﻪ ﺍﮔﺮ ﭼﺸﻢ‬

‫ﺑﺼﻴﺮﺕ ﺑﺎﺯ ﮐﻨﻰ ﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺘﻰ ﺑﺮ ﻣﻈﻠﻮﻣﻰ ﺁﻥ ﺣﻀﺮﺕ ﻧﻮﺣﻪ ﻭ‬

‫ﺷﺪﺕ‬ ‫ﻧﺪﺑﻪ ﻧﻤﺎﺋﻰ‪ .‬ﻭ ﺁﻥ ﺁﻳﻪ ﺩﺭ ﻭﻗﺘﻰ ﻧﺎﺯﻝ ﺷﺪ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ّ‬ ‫ﺑﻼﻳﺎ ﻭ ﺍﻋﺮﺍﺽ ﻧﺎﺱ‪ ،‬ﺑﻪ ﻏﺎﻳﺖ ﺍﻓﺴﺮﺩﻩ ﻭ ﺩﻟﺘﻨﮓ ﺑﻮﺩ‪ ،‬ﺟﺒﺮﺋﻴﻞ‬

‫‪" :‬‬ ‫ﺍﻥ‬ ‫ﺍﺯ ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﺎﻯ ﻗﺮﺏ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺗﻼﻭﺕ ﻧﻤﻮﺩ َﻭ ٕ ْ‬

‫ﺹ ‪٧١‬‬

‫ﺍﺳﺘﻄﻌﺖ َﺍﻥ ِ‬ ‫ﺍﻋﺮﺍﺿﻬﻢ َ ِ ِ‬ ‫ﻧﻔﻘﴼ ﻓﻰ‬ ‫ﺗﺒﺘﻐﻲ َ َ‬ ‫ﮐﺒﺮ َ َ َ‬ ‫َ َ‬ ‫ﻋﻠﻴﮏ ٕ َ ُ ُ‬ ‫ﻓﺎﻥ ْ َ ْ َ‬ ‫ﮐﺎﻥ َ ُ َ‬ ‫ََْ َ‬ ‫ﺍﻟﺴﻤﺎء‪ ١ " .‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺑﺰﺭﮒ‬ ‫ﺍﻻﺭﺽ َﺍﻭ ُ ‪‬‬ ‫َ ِ‬ ‫ﺳﻠﻤﴼ ﻓﻰ ‪‬‬

‫ﺍﺳﺖ ﺑﺮ ﺗﻮ ﺍﻋﺮﺍﺽ ﻣﻌﺮﺿﻴﻦ ﻭ ﺳﺨﺖ ﺍﺳﺖ ﺑﺮ ﺗﻮ ﺍﺩﺑﺎﺭ ﻣﻨﺎﻓﻘﻴﻦ‬

‫ﻭ ﺍﻳﺬﺍﻯ ﺍﻳﺸﺎﻥ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻣﺴﺘﻄﻴﻌﻰ ﻭ ﻣﻰ ﺗﻮﺍﻧﻰ‪ ،‬ﻃﻠﺐ ﮐﻦ ﻧﻘﺒﻰ‬ ‫ﺩﺭ ﺯﻳﺮ ﺍﺭﺽ ﻳﺎ ﻧﺮﺩﺑﺎﻧﻰ ﺑﻪ ﺳﻮﻯ ﺁﺳﻤﺎﻥ‪ ،‬ﮐﻪ ﺗﻠﻮﻳﺢ ﺑﻴﺎﻥ ﺍﻳﻦ‬

‫ﺍﺳﺖ ﮐﻪ ﭼﺎﺭﻩ ﻧﻴﺴﺖ ﻭ ﺩﺳﺖ ﺍﺯ ﺗﻮ ﺑﺮ ﻧﻤﻰ ﺩﺍﺭﻧﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺩﺭ‬

‫ﺯﻳﺮ ﺯﻣﻴﻦ ﭘﻨﻬﺎﻥ ﺷﻮﻯ ﻭ ﻳﺎ ﺑﻪ ﺁﺳﻤﺎﻥ ﻓﺮﺍﺭ ﻧﻤﺎﺋﻰ‪ .‬ﻭ ﺣﺎﻝ ﺍﻣﺮﻭﺯ‬

‫ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎ ﮐﻪ ﭼﻘﺪﺭ ﺍﺯ ﺳﻼﻃﻴﻦ ﺑﻪ ﺍﺳﻢ ﺁﻥ ﺣﻀﺮﺕ ﺗﻌﻈﻴﻢ‬

‫ﻇﻞ ﺍﻭ ﺳﺎﮐﻦ ﺍﻧﺪ ﻭ‬ ‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﭼﻘﺪﺭ ﺍﺯ ﺑﻼﺩ ﻭ ﺍﻫﻞ ﺁﻥ ﮐﻪ ﺩﺭ ّ‬

‫ﺑﻪ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﻓﺘﺨﺎﺭ ﺩﺍﺭﻧﺪ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺑﺮ ﻣﻨﺎﺑﺮ ﻭ‬

‫ﮔﻠﺪﺳﺘﻪ ﻫﺎ ﺍﻳﻦ ﺍﺳﻢ ﻣﺒﺎﺭﮎ ﺭﺍ ﺑﻪ ﮐﻤﺎﻝ ﺗﻌﻈﻴﻢ ﻭ ﺗﮑﺮﻳﻢ ﺫﮐﺮ‬

‫ﻇﻞ ﺁﻥ ﺣﻀﺮﺕ ﺩﺍﺧﻞ ﻧﺸﺪﻩﺍﻧﺪ‬ ‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭ ﺳﻼﻃﻴﻨﻰ ﻫﻢ ﮐﻪ ﺩﺭ ّ‬

‫ﻭ ﻗﻤﻴﺺ ﮐﻔﺮ ﺭﺍ ﺗﺠﺪﻳﺪ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﺍﻳﺸﺎﻥ ﻫﻢ ﺑﻪ ﺑﺰﺭﮔﻰ ﻭ‬

‫ﻣﻘﺮ ﻭ ﻣﻌﺘﺮﻑ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺳﻠﻄﻨﺖ‬ ‫ﻋﻈﻤﺖ ﺁﻥ ﺷﻤﺲ ﻋﻨﺎﻳﺖ ّ‬ ‫ﻻﺑﺪ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﺟﻤﻴﻊ‬ ‫ﻇﺎﻫﺮﻩ ﮐﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﮐﻨﻰ‪ .‬ﻭ ﺍﻳﻦ‬ ‫ّ‬ ‫ﺍﻧﺒﻴﺎء ﮐﻪ ﻳﺎ ﺩﺭ ﺣﻴﺎﺕ ﻭ ﻳﺎ ﺑﻌﺪ ﺍﺯ ﻋﺮﻭﺝ ﺍﻳﺸﺎﻥ ﺑﻪ ﻣﻮﻃﻦ‬

‫ﺣﻘﻴﻘﻰ ﻇﺎﻫﺮ ﻭ ﺛﺎﺑﺖ ﻣﻰ ﺷﻮﺩ ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻣﻼﺣﻈﻪ ﻣﻰ ﮔﺮﺩﺩ‪.‬‬ ‫ﻭ ﻟﻴﮑﻦ ﺁﻥ ﺳﻠﻄﻨﺖ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﻟﻢ ﻳﺰﻝ ﻭ ﻻﻳﺰﺍﻝ ﻃﺎﺋﻒ‬ ‫ﺣﻮﻝ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻭ ﻫﻤﻴﺸﻪ ﺑﺎ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻭ ﺁﻧﻰ ﺍﻧﻔﮑﺎﮎ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪٣٥‬‬

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‫ﺹ ‪٧٢‬‬ ‫‪١١٨‬‬

‫ﮐﻞ ﻣﻦ ﻓﻰ‬ ‫ﻧﻴﺎﺑﺪ ﻭ ﺁﻥ ﺳﻠﻄﻨﺖ‬ ‫ﺑﺎﻃﻨﻴﻪ ﺍﺳﺖ ﮐﻪ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ّ‬ ‫ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺭﺍ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺳﻠﻄﻨﺖ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﻥ‬ ‫ّ‬

‫ﺍﺣﺪﻳﻪ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﺁﻳﺎ ﻧﺸﻨﻴﺪﻯ ﮐﻪ ﺑﻪ ﻳﮏ ﺁﻳﻪ ﭼﮕﻮﻧﻪ‬ ‫ﺷﻤﺲ‬ ‫ّ‬

‫ﻣﻴﺎﻧﻪ ﻧﻮﺭ ﻭ ﻇﻠﻤﺖ ﻭ ﺳﻌﻴﺪ ﻭ ﺷﻘﻲ ﻭ ﻣﺆﻣﻦ ﻭ ﮐﺎﻓﺮ ﻓﺼﻞ‬ ‫ّ‬ ‫ﻓﺮﻣﻮﺩ؟ ﻭ ﺟﻤﻴﻊ ﺍﺷﺎﺭﺍﺕ ﻭ ﺩﻻﻻﺕ ﻗﻴﺎﻣﺖ ﮐﻪ ﺷﻨﻴﺪﻯ ﺍﺯ ﺣﺸﺮ ﻭ‬ ‫ﮐﻞ ﺑﻪ ﺗﻨﺰﻳﻞ ﻫﻤﺎﻥ ﻳﮏ ﺁﻳﻪ‬ ‫ﻧﺸﺮ ﻭ ﺣﺴﺎﺏ ﻭ ﮐﺘﺎﺏ ﻭ ﻏﻴﺮﻩ ّ‬

‫ﻫﻮﻳﺪﺍ ﺷﺪ ﻭ ﺑﻪ ﻋﺮﺻﻪ ﺷﻬﻮﺩ ﺁﻣﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺁﻥ ﺁﻳﻪ ُﻣﻨﺰﻟﻪ‪،‬‬

‫ﺭﺣﻤﺖ ﺑﻮﺩ ﺑﺮﺍﻯ ﺍﺑﺮﺍﺭ‪ ،‬ﻳﻌﻨﻰ ﺍﻧﻔﺴﻰ ﮐﻪ ﺩﺭ ﺣﻴﻦ ﺍﺳﺘﻤﺎﻉ‬

‫‪" :‬‬ ‫ﺭﺑﻨﺎ َ ِ‬ ‫ﻓﺠﺎﺭ‪ ،‬ﻳﻌﻨﻰ‬ ‫ﮔﻔﺘﻨﺪ‬ ‫ﺳﻤﻌﻨﺎ َ َ َ ْ‬ ‫ﻭﺍﻃﻌﻨﺎ " ﻭ ﻧﻘﻤﺖ ﺷﺪ ﺑﺮﺍﻯ ُ ّ‬ ‫ّ‬

‫ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﮔﻔﺘﻨﺪ‪ِ َ " :‬‬ ‫ﻋﺼﻴﻨﺎ‪ ".‬ﻭ‬ ‫ﺳﻤﻌﻨﺎ ﻭ َ َ‬

‫ﺳﻴﻒ ﺍ‪ ‬ﺑﻮﺩ ﺑﺮﺍﻯ ﻓﺼﻞ ﻣﺆﻣﻦ ﺍﺯ ﮐﺎﻓﺮ ﻭ ﭘﺪﺭ ﺍﺯ ﭘﺴﺮ‪ .‬ﭼﻨﺎﻧﭽﻪ‬

‫ﺩﻳﺪﻩ ﺍﻳﺪ ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﺍﻗﺮﺍﺭ ﻧﻤﻮﺩﻧﺪ ﺑﺎ ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﺍﻧﮑﺎﺭ ﻧﻤﻮﺩﻧﺪ ﺩﺭ‬

‫ﺻﺪﺩ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻫﻢ ﺑﺮ ﺁﻣﺪﻧﺪ‪ .‬ﭼﻪ ﭘﺪﺭﻫﺎ ﮐﻪ ﺍﺯ ﭘﺴﺮﻫﺎ ﺍﻋﺮﺍﺽ‬ ‫ﻧﻤﻮﺩﻧﺪ ﻭ ﭼﻪ ﻋﺎﺷﻖ ﻫﺎ ﮐﻪ ﺍﺯ ﻣﻌﺸﻮﻕ ﻫﺎ ﺍﺣﺘﺮﺍﺯ ﺟﺴﺘﻨﺪ‪ .‬ﻭ ﭼﻨﺎﻥ‬ ‫ﺣﺎﺩ ﻭ ﺑﺮﻧﺪﻩ ﺑﻮﺩ ﺍﻳﻦ ﺳﻴﻒ ﺑﺪﻳﻊ ﮐﻪ ﻫﻤﻪ ﻧﺴﺒﺖ ﻫﺎ ﺭﺍ ﺍﺯ ﻫﻢ‬ ‫ّ‬

‫ﻗﻄﻊ ﻧﻤﻮﺩ‪ .‬ﻭ ﺍﺯ ﻳﮏ ﺟﻬﺖ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﭼﮕﻮﻧﻪ ﻭﺻﻞ ﻧﻤﻮﺩ‪.‬‬ ‫ﻣﺜﻞ ﺁﻧﮑﻪ ﻣﻼﺣﻈﻪ ﺷﺪ ﮐﻪ ﺟﻤﻌﻰ ﺍﺯ ﻧﺎﺱ ﮐﻪ ﺳﺎﻝ ﻫﺎ ﺷﻴﻄﺎﻥ‬

‫ﻧﻔﺲ ﺗﺨﻢ ﮐﻴﻨﻪ ﻭ ﻋﺪﻭﺍﻥ ﻣﺎ ﺑﻴﻦ ﺍﻳﺸﺎﻥ ﮐﺎﺷﺘﻪ ﺑﻮﺩ ﺑﻪ ﺳﺒﺐ ﺍﻳﻤﺎﻥ‬

‫ﻣﺘﺤﺪ ﻭ ﻣﻮﺍﻓﻖ ﺷﺪﻧﺪ ﮐﻪ ﮔﻮﻳﺎ ﺍﺯ‬ ‫ﺑﻪ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﻨﻴﻊ ﭼﻨﺎﻥ ّ‬

‫ﻫﻢ‬ ‫ﻳﮏ ﺻﻠﺐ ﻇﺎﻫﺮ ﺷﺪﻩﺍﻧﺪ‪َ ِ َ .‬‬ ‫ﺑﻴﻦ ُ ِ‬ ‫ﮐﺬﻟﮏ ُ ‪ُ ‬‬ ‫ﻗﻠﻮﺏ ‪َ ‬‬ ‫ﻳﺆﻟﻒ ﺍ‪َ َ ُ‬‬ ‫ﺍﻟﺬﻳﻦ ُ ِ‬

‫ﺹ ‪٧٣‬‬

‫ﺁﻣﻨﻮﺍ ِ ِ ِ‬ ‫ﺍﻧﻘﻄﻌﻮﺍ ٕ َ ِ‬ ‫ﺍﻟﻔﻀﻞ َﺑﺎﻳﺎﺩﻯ‬ ‫َ ُ‬ ‫ﻣﻦ َ َ‬ ‫ﮐﻮﺛﺮ َ ِ‬ ‫ﮐﺎﻧﻮﺍ ِ ْ‬ ‫ﺍﻟﻴﻪ َﻭ َ ُ‬ ‫ﺑﺂﻳﺎﺗﻪ َﻭ ُ‬

‫ﺍﻟﺸﺎﺭﺑﻴﻦ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﭼﻘﺪﺭ ﺍﺯ ﻣﺮﺩﻡ ﻣﺨﺘﻠﻒ ﺍﻟﻌﻘﺎﺋﺪ ﻭ‬ ‫ﻣﻦ ‪ِ ‬‬ ‫‪‬‬ ‫ﺍﻟﻌﺰ ِ َ‬

‫ﻣﺨﺘﻠﻒ ﺍﻟﻤﺬﻫﺐ ﻭ ﻣﺨﺘﻠﻒ ﺍﻟﻤﺰﺍﺝ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﻧﺴﻴﻢ ﺭﺿﻮﺍﻥ ﺍﻟﻬﻰ‬ ‫ﻭﺑﻬﺎﺭﺳﺘﺎﻥ ﻗﺪﺱ ﻣﻌﻨﻮﻯ ﻗﻤﻴﺺ ﺟﺪﻳﺪ ﺗﻮﺣﻴﺪ ﭘﻮﺷﻴﺪﻧﺪ ﻭ ﺍﺯ‬ ‫ﮐﺄﺱ ﺗﻔﺮﻳﺪ ﻧﻮﺷﻴﺪﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﻨﻰ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ ﮐﻪ‬

‫ﻣﺤﻞ ﻣﻰ ﺧﻮﺭﻧﺪ ﻭ ﻣﻰ ﺁﺷﺎﻣﻨﺪ‪ .‬ﻭ‬ ‫ﻓﺮﻣﻮﺩﻩ ﮔﺮﮒ ﻭ ﻣﻴﺶ ﺍﺯ ﻳﮏ‬ ‫ّ‬

‫ﺟﻬﺎﻝ ﻓﺮﻣﺎﺋﻴﺪ‪ ،‬ﺑﻪ ﻣﺜﻞ ﺍﻣﻢ ﺳﺎﺑﻘﻪ‬ ‫ﺣﺎﻝ ﻧﻈﺮ ﺑﻪ ﻋﺪﻡ ﻣﻌﺮﻓﺖ ﺍﻳﻦ ّ‬

‫ﻫﻨﻮﺯ ﻣﻨﺘﻈﺮﻧﺪ ﮐﻪ ﮐﻰ ﺍﻳﻦ ﺣﻴﻮﺍﻧﺎﺕ ﺑﺮ ﻳﮏ ﺧﻮﺍﻥ ﻣﺠﺘﻤﻊ‬

‫ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺭﺗﺒﻪ ﻧﺎﺱ‪ .‬ﮔﻮﻳﺎ ﻫﺮﮔﺰ ﺍﺯ ﺟﺎﻡ ﺍﻧﺼﺎﻑ‬ ‫ﻧﻨﻮﺷﻴﺪﻩﺍﻧﺪ ﻭ ﻫﺮﮔﺰ ﺩﺭ ﺳﺒﻴﻞ ﻋﺪﻝ ﻗﺪﻡ ﻧﮕﺬﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺍﺯ ﻫﻤﻪ‬

‫ﮔﺬﺷﺘﻪ ﺍﻳﻦ ﺍﻣﺮ ﻭ ﻗﻮﻋﺶ ﭼﻪ ﺣﺴﻨﻰ ﺩﺭ ﻋﺎﻟﻢ ﺍﺣﺪﺍﺙ ﻣﻰ ﻧﻤﺎﻳﺪ؟‬

‫‪" :‬‬ ‫ﻧﺰﻝ ﻓﻰ ِ‬ ‫ﻟﻬﻢ‬ ‫ﻓﻨﻌﻢ َﻣﺎ ُ ‪َ ‬‬ ‫ﻗﻠﻮﺏ ﻻ َ َ ُ َ‬ ‫ﺑﻬﺎ ﻭ َ ُ ْ‬ ‫ﺷﺄﻧﻬﻢ َ ُ ْ‬ ‫َِ ْ َ‬ ‫ﻳﻔﻘﻬﻮﻥ َ‬ ‫ﻟﻬﻢ ُ ُ ٌ‬

‫ﺑﻬﺎ‪ ١ ".‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺑﻪ ﺗﻨﺰﻳﻞ ‪١٢٠‬‬ ‫ﺍﻋﻴﻦ ﻻ ُ ِ ُ َ‬ ‫َ ُْ ٌ‬ ‫ﻳﺒﺼﺮﻭﻥ ِ َ‬

‫ﻣﺸﻴﺖ ﭼﮕﻮﻧﻪ ﺣﺴﺎﺏ ﺧﻼﻳﻖ‬ ‫ﻫﻤﻴﻦ ﻳﮏ ﺁﻳﻪ ﻣﻨﺰﻟﻪ ﺍﺯ ﺳﻤﺎء ّ‬ ‫ﮐﺸﻴﺪﻩ ﺷﺪ ﮐﻪ ﻫﺮﮐﺲ ﺍﻗﺮﺍﺭ ﻧﻤﻮﺩ ﻭ ﺍﻗﺒﺎﻝ ﺟﺴﺖ ﺣﺴﻨﺎﺕ ﺍﻭ‬

‫ﻣﻌﻔﻮ ﺷﺪ ﻭ ﻣﻐﻔﻮﺭ‬ ‫ﺳﻴﺌﺎﺕ ﺯﻳﺎﺩﺗﻰ ﻧﻤﻮﺩ ﻭ ﺟﻤﻴﻊ ﺧﻄﺎﻳﺎﻯ ﺍﻭ‬ ‫ّ‬ ‫ﺑﺮ ّ‬

‫ﺍﻟﺤﺴﺎﺏ‪َ ،‬ﻭ ِ‬ ‫ﻳﺼﺪﻕ ﻓﻰ ِ ِ‬ ‫ﮐﺬﻟﮏ‬ ‫ﺳﺮﻳﻊ‬ ‫ﺑﺎﻧﻪ َ ُ‬ ‫ﮐﺬﻟﮏ ُ َ ُ‬ ‫ﺁﻣﺪ‪َ ِ َ .‬‬ ‫ِ‬ ‫ﺷﺄﻧﻪ َ ّ ُ‬

‫ِ‬ ‫َ َ ِ‬ ‫ﻳﺒﺪ ُﻝ ﺍ‪ِ   ُ‬‬ ‫َُ ‪‬‬ ‫ﺍﻧﻘﺲ‬ ‫ﺁﻓﺎﻕ‬ ‫ﺍﻧﺘﻢ ﻓﻰ‬ ‫ﺍﻟﺴﻴﺌﺎﺕ‬ ‫ﺍﻟﻌﻠﻢ ﻭ ُ ِ‬ ‫ﺑﺎﻟﺤﺴﻨﺎﺕ َﻟﻮ َ ُ‬ ‫ِ‬ ‫ِ‬ ‫ﺣﺐ ﻧﺼﻴﺐ‬ ‫ﺗﺘﻔﺮﺳﻮﻥ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻫﺮ ﮐﺲ ﺍﺯ ﺟﺎﻡ‬ ‫ِ‬ ‫ﺍﻟﺤﮑﻤﺔ َ َ َ ‪َ ُ ‬‬ ‫ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ‪ ،‬ﺁﻳﻪ ‪١٧٩‬‬

‫‪١١٩‬‬

‫ﺹ ‪٧٤‬‬

‫ﺍﺑﺪﻳﻪ‪،‬‬ ‫ﺳﺮﻣﺪﻳﻪ ﻭ ﻏﻤﺎﻡ ﺭﺣﻤﺖ‬ ‫ﺑﺮﺩﺍﺷﺖ ﺍﺯ ﺑﺤﺮ ﻓﻴﻮﺿﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻳﻤﺎﻧﻴﻪ ﻳﺎﻓﺖ ﻭ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﻗﺒﻮﻝ ﻧﻨﻤﻮﺩ ﺑﻪ‬ ‫ﺍﺑﺪﻳﻪ‬ ‫ﺣﻴﺎﺕ ﺑﺎﻗﻴﻪ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻮﺕ ﺩﺍﺋﻤﻰ ﻣﺒﺘﻼ ﺷﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻣﻮﺕ ﻭ ﺣﻴﺎﺕ ﮐﻪ ﺩﺭ ﮐﺘﺐ‬ ‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻣﻮﺕ ﻭ ﺣﻴﺎﺕ ﺍﻳﻤﺎﻧﻰ ﺍﺳﺖ‪ .‬ﻭ ﺍﺯ ﻋﺪﻡ ﺍﺩﺭﺍﮎ ﺍﻳﻦ‬

‫ﻋﺎﻣﻪ ﻧﺎﺱ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ‬ ‫ﻣﻌﻨﻰ ﺍﺳﺖ ﮐﻪ ّ‬

‫ﺷﻤﺲ ﻫﺪﺍﻳﺖ ﻣﻬﺘﺪﻯ ﻧﺸﺪﻧﺪ ﻭ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺭﺍ ﻣﻘﺘﺪﻯ ﻧﮕﺸﺘﻨﺪ‪.‬‬ ‫ﺍﺣﻤﺪﻳﻪ ﻣﺸﺘﻌﻞ‬ ‫ﻣﺤﻤﺪﻯ ﺩﺭ ﻣﺸﮑﺎﺕ‬ ‫ﭼﻨﺎﻧﭽﻪ ﻭﻗﺘﻰ ﮐﻪ ﺳﺮﺍﺝ‬ ‫ّ‬ ‫ّ‬

‫ﺷﺪ ﺑﺮ ﻣﺮﺩﻡ ﺣﮑﻢ ﺑﻌﺚ ﻭ ﺣﺸﺮ ﻭ ﺣﻴﺎﺕ ﻭ ﻣﻮﺕ ﻓﺮﻣﻮﺩ‪ .‬ﺍﻳﻦ‬

‫ﺑﻮﺩ ﮐﻪ ﺍﻋﻼﻡ ﻣﺨﺎﻟﻔﺖ ﻣﺮﺗﻔﻊ ﺷﺪ ﻭ ﺍﺑﻮﺍﺏ ﺍﺳﺘﻬﺰﺍء ﻣﻔﺘﻮﺡ‬

‫ﮔﺸﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺯﺑﺎﻥ ﻣﺸﺮﮐﻴﻦ‪ ،‬ﺭﻭﺡ ﺍﻻﻣﻴﻦ ﺧﺒﺮ ﺩﺍﺩﻩ‪" :‬ﻭ‬

‫ِ‬ ‫ﺍﻟﺬﻳﻦ‬ ‫ﻧﮑﻢ َ ُ‬ ‫ﻗﻠﺖ ٕﺍ ‪ُ ‬‬ ‫ﻣﺒﻌﻮ ُ َ‬ ‫ﺑﻌﺪﺍﻟﻤﻮﺕ َ َ ُ َ ‪‬‬ ‫َ‪ْ ‬‬ ‫ﻟﻴﻘﻮﻟﻦ ‪َ ِ ‬‬ ‫ﺛﻮﻥ ﻣﻦ َ‬ ‫ﻟ‪‬ﻦ ُ َ‬ ‫ﻣﺒﻴﻦ‪ ١".‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ‬ ‫ﮐﻔﺮﻭﺍ ٕﺍﻥ َ َ‬ ‫ﺳﺤﺮ ُ ِ ٌ‬ ‫ﻫﺬﺍ ٕ ّﺍﻻ ِ ٌ‬ ‫َ​َُ‬

‫ﺑﮕﻮﺋﻰ ﺑﻪ ﺍﻳﻦ ﻣﺸﺮﮐﻴﻦ ﮐﻪ ﺷﻤﺎ ﻣﺒﻌﻮﺙ ﺷﺪﻩ ﺍﻳﺪ ﺑﻌﺪ ﺍﺯ ﻣﺮﺩﻥ‪ ،‬ﻫﺮ ﺁﻳﻨﻪ‬ ‫ﻣﻰ ﮔﻮﻳﻨﺪ ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﮐﺎﻓﺮ ﺷﺪﻩﺍﻧﺪ ﺑﻪ ﺧﺪﺍ ﻭ ﺁﻳﺎﺕ ﺍﻭ‪ ،‬ﻧﻴﺴﺖ‬ ‫ﺍﻳﻦ ﻣﮕﺮ ﺳﺤﺮﻯ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﻭ ﻫﻮﻳﺪﺍ‪ .‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ‬

‫ﮐﻨﺎ ُ َﺗﺮﺍﺑﴼ‬ ‫ﻗﻮﻟﻬﻢ ﺍ ‪ٕ ‬ﺍ َﺫﺍ ُ ‪‬‬ ‫ﻓﻌﺠﺐ َ ْ ُ ُ‬ ‫ﺗﻌﺠﺐ َ َ َ ٌ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ" :‬ﻭ ٕﺍﻥ َ ْ َ ْ‬

‫ﺧﻠﻖ َ ٍ‬ ‫ﺟﺪﻳﺪ ؟ " ‪ ٢‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﮔﺮ‬ ‫ﺍ‪‬ﻨﺎ ﻟﻔﻰ َ ْ ٍ‬ ‫َ ‪‬‬

‫ﻋﺠﺐ ﻣﻰ ﺩﺍﺭﻯ ﭘﺲ ﻋﺠﺐ ﺍﺳﺖ ﻗﻮﻝ ﮐﺎﻓﺮﺍﻥ ﻭ ﻣﻌﺮﺿﺎﻥ ﮐﻪ‬

‫ﻣﻰ ﮔﻮﻳﻨﺪ‪ :‬ﺁﻳﺎ ﻣﺎ ﺗﺮﺍﺏ ﺑﻮﺩﻳﻢ؟ ﻭ ﺍﺯ ﺭﻭﻯ ﺍﺳﺘﻬﺰﺍء ﻣﻰ ﮔﻔﺘﻨﺪ ﮐﻪ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻫﻮﺩ‪ ،‬ﺁﻳﻪ ‪٧‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺭﻋﺪ‪ ،‬ﺁﻳﻪ ‪٥‬‬

‫ﺹ ‪٧٥‬‬

‫ﺁﻳﺎ ﻣﺎﺋﻴﻢ ﻣﺒﻌﻮﺙ ﺷﺪﮔﺎﻥ؟ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻗﻬﺮﴽ ﻟﻬﻢ‬ ‫ﺧﻠﻖ‬ ‫ﻣﻦ َ ْ ٍ‬ ‫ﺍﻓﻌﻴﻴﻨﺎ ِ َ ِ‬ ‫ﺍﻻﻭﻝ َ ْ‬ ‫ﻫﻢ ﻓﻰ َ ْ ٍ‬ ‫ﻟﺒﺲ ِ ْ‬ ‫ﺑﻞ ُ ْ‬ ‫ﺑﺎﻟﺨﻠﻖ َ ّ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ َ َ َ " :‬‬

‫َ ٍ‬ ‫ﺟﺪﻳﺪ‪ ١ " .‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺁﻳﺎ ﻣﺎ ﻋﺎﺟﺰ ﻭ ﻣﺎﻧﺪﻩ ﺷﺪﻳﻢ‬

‫ﺷﮏ ﻭ ﺷﺒﻬﻪ ﻫﺴﺘﻨﺪ ﺍﺯ ﺧﻠﻖ‬ ‫ﺍﻭﻝ؟ ﺑﻠﮑﻪ ﺍﻳﻦ ﻣﺸﺮﮐﻴﻦ ﺩﺭ‬ ‫ّ‬ ‫ﺍﺯ ﺧﻠﻖ ّ‬

‫ﺍﻟﻬﻴﻪ ﺭﺍ‬ ‫ﺟﺪﻳﺪ‪ .‬ﻭ ﻋﻠﻤﺎﻯ ﺗﻔﺴﻴﺮ ﻭ ﺍﻫﻞ ﻇﺎﻫﺮ ﭼﻮﻥ ﻣﻌﺎﻧﻰ ﮐﻠﻤﺎﺕ ّ‬ ‫ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﻣﻘﺼﻮﺩ ﺍﺻﻠﻰ ﻣﺤﺘﺠﺐ ﻣﺎﻧﺪﻧﺪ ﻟﻬﺬﺍ ﺑﻪ‬

‫ﻗﺎﻋﺪﻩ ﻧﺤﻮ ﺍﺳﺘﺪﻻﻝ ﻧﻤﻮﺩﻧﺪ "ﺍﺫﺍ" ﮐﻪ ﺑﺮ ﺳﺮ ﻣﺎﺿﻰ ﺩﺭ ﺁﻳﺪ‬ ‫ﻣﻌﻨﻰ ﻣﺴﺘﻘﺒﻞ ﺍﻓﺎﺩﻩ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺑﻌﺪ ﺩﺭ ﮐﻠﻤﺎﺗﻰ ﮐﻪ ﮐﻠﻤﻪ‬

‫ﻣﺘﺤﻴﺮ ﻣﺎﻧﺪﻧﺪ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻭ‬ ‫"ﺍﺫﺍ" ﻧﺎﺯﻝ ﻧﮕﺸﺘﻪ‬ ‫ّ‬

‫ﻳﻮﻡ َ ِ‬ ‫ﺳﺎﺋﻖ‬ ‫ﻧﻔﺦ ﻓﻰ ‪ِ ‬‬ ‫ﺟﺎ‪‬ﺕ ُ ‪‬‬ ‫ﻧﻔﺲ َ َ‬ ‫ﺍﻟﺼﻮﺭ َ ِ َ‬ ‫ﮐﻞ َ ْ ٍ‬ ‫ﻣﻌﻬﺎ َ ٌ‬ ‫ﺍﻟﻮﻋﻴﺪ ﻭ َ ْ‬ ‫ﺫﻟﮏ َ ُ‬ ‫ُ َ‬

‫ﺷﻬﻴﺪ ‪ ٢ " .‬ﮐﻪ ﻣﻌﻨﻰ ﻇﺎﻫﺮ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ‪ :‬ﺩﻣﻴﺪﻩ ﺷﺪ ﺩﺭ ﺻﻮﺭ ﻭ ﺁﻥ‬ ‫ﻭ َِ ٌ‬ ‫ﺍﺳﺖ ﻳﻮﻡ ﻭﻋﻴﺪ ﮐﻪ ﺑﻪ ﻧﻈﺮﻫﺎ ﺑﺴﻴﺎﺭ ﺑﻌﻴﺪ ﺑﻮﺩ ﻭ ﺁﻣﺪ ﻫﺮ ﻧﻔﺴﻰ‬

‫ﺑﺮﺍﻯ ﺣﺴﺎﺏ ﻭ ﺑﺎ ﺍﻭﺳﺖ ﺭﺍﻧﻨﺪﻩ ﻭ ﮔﻮﺍﻩ‪ .‬ﻭ ﺩﺭ ﻣﺜﻞ ﺍﻳﻦ ﻣﻮﺍﻗﻊ ﻳﺎ‬ ‫ﻣﺴﺘﺪﻝ ﺷﺪﻧﺪ ﺑﺮ ﺍﻳﻨﮑﻪ‬ ‫ﻣﻘﺪﺭ ﮔﺮﻓﺘﻨﺪ ﻭ ﻳﺎ‬ ‫ّ‬ ‫ﮐﻠﻤﻪ "ﺍﺫﺍ" ﺭﺍ ّ‬

‫ﻣﺤﻘﻖ ﺍﻟﻮﻗﻮﻉ ﺍﺳﺖ ﻟﻬﺬﺍ ﺑﻪ ﻓﻌﻞ ﻣﺎﺿﻰ ﺍﺩﺍ ﺷﺪ ﮐﻪ‬ ‫ﭼﻮﻥ ﻗﻴﺎﻣﺖ‬ ‫ّ‬

‫ﮔﻮﻳﺎ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﭼﻘﺪﺭ ﺑﻰ ﺍﺩﺭﺍﮎ ﻭ ﺗﻤﻴﺰﻧﺪ‪.‬‬

‫ﻣﺤﻤﺪﻳﻪ ﺭﺍ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﺻﺮﻳﺤﻰ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺍﺩﺭﺍﮎ ﻧﻤﻰ ﮐﻨﻨﺪ ﻭ‬ ‫ﻧﻔﺨﻪ‬ ‫ّ ّ‬ ‫ﺍﺯ ﺍﻓﺎﺿﻪ ﺍﻳﻦ ﻧﻘﺮﻩ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ ﻣﺤﺮﻭﻡ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻨﺘﻈﺮ‬

‫ﺗﺤﻘﻖ‬ ‫ﺻﻮﺭ ﺍﺳﺮﺍﻓﻴﻞ ﮐﻪ ﻳﮑﻰ ﺍﺯ ﻋﺒﺎﺩ ﺍﻭﺳﺖ ﻣﻰ ﺷﻮﻧﺪ ﺑﺎ ﺍﻳﻨﮑﻪ‬ ‫ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻕ‪ ،‬ﺁﻳﻪ ‪١٥‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻕ‪ ،‬ﺁﻳﻪ ‪۱۲ - ٢٠‬‬

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‫ﺹ ‪٧٦‬‬

‫ﻭﺟﻮﺩ ﺍﺳﺮﺍﻓﻴﻞ ﻭ ﺍﻣﺜﺎﻝ ﺍﻭ ﺑﻪ ﺑﻴﺎﻥ ﺧﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﺷﺪﻩ‪ُ .‬ﻗﻞ‬ ‫ﺑﻐﻴﺮ‬ ‫ﺍﺗﺴﺘﺒﺪﻟﻮﻥ ّ‬ ‫ﺍﺳﺘﺒﺪﻟﺘﻢ ِ ِ‬ ‫ﺧﻴﺮ ُ‬ ‫َ​َ َ ُ َ‬ ‫ﺍﻟﺬﻯ ُﻫﻮ َ ٌ‬ ‫ﻓﺒﺌﺲ َﻣﺎ ْ َ ْ َ ُ‬ ‫ﻟﮑﻢ َ ِ َ‬

‫‪‬‬ ‫‪١٢٣‬‬ ‫ﻣﺤﻤﺪﻯ‬ ‫ﺍﺧﺴﺮﻳﻦ‪ .‬ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺻﻮﺭ‪ ،‬ﺻﻮﺭ‬ ‫ّ‬ ‫ﺣﻖ ﻭ ُ ُ‬ ‫ﻗﻮﻡ ُﺳﻮ‪َ َ َ ‬‬ ‫ﮐﻨﺘﻢ َ َ‬ ‫ﺍﺳﺖ ﮐﻪ ﺑﺮ ﻫﻤﻪ ﻣﻤﮑﻨﺎﺕ ﺩﻣﻴﺪﻩ ﺷﺪ ﻭ ﻗﻴﺎﻣﺖ‪ ،‬ﻗﻴﺎﻡ ﺁﻥ ﺣﻀﺮﺕ‬

‫ﺑﻮﺩ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ‪ .‬ﻭ ﻏﺎﻓﻠﻴﻦ ﮐﻪ ﺩﺭ ﻗﺒﻮﺭ ﺍﺟﺴﺎﺩ ﻣﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻫﻤﻪ‬

‫ﻣﺨﻠﻊ ﻓﺮﻣﻮﺩ ﻭ ﺑﻪ ﺣﻴﺎﺕ ﺗﺎﺯﻩ ﺑﺪﻳﻌﻪ‬ ‫ﺍﻳﻤﺎﻧﻴﻪ‬ ‫ﺭﺍ ﺑﻪ ﺧﻠﻌﺖ ﺟﺪﻳﺪﻩ‬ ‫ّ‬ ‫ّ‬

‫ﺯﻧﺪﻩ ﻧﻤﻮﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻭﻗﺘﻰ ﮐﻪ ﺁﻥ ﺟﻤﺎﻝ ﺍﺣﺪﻳّﻪ ﺍﺭﺍﺩﻩ ﻓﺮﻣﻮﺩ ﮐﻪ‬ ‫ﺟﻨﺖ ﻭ ﻧﺎﺭ ﻭ ﻗﻴﺎﻣﺖ ﺍﻇﻬﺎﺭ‬ ‫ﺭﻣﺰﻯ ﺍﺯ ﺍﺳﺮﺍﺭ ﺑﻌﺚ ﻭ ﺣﺸﺮ ﻭ ّ‬ ‫‪" :‬‬ ‫ﺍﻟﻴﮏ‬ ‫ﻓﺴﻴﻨﻐﻀﻮﻥ ٕ َ َ‬ ‫ﻓﺮﻣﺎﻳﺪ ﺟﺒﺮﺋﻴﻞ ﻭﺣﻰ ﺍﻳﻦ ﺁﻳﻪ ﺁﻭﺭﺩ َ َ ُ ِ ُ َ‬

‫ﻳﮑﻮﻥ َﻗﺮﻳﺒﴼ‪١".‬‬ ‫ﻋﺴﻰ َ ْ‬ ‫ﺳﻬﻢ ﻭ َ ُ‬ ‫ﺍﻥ َ ُ َ‬ ‫ﻳﻘﻮ ُ َ‬ ‫ُﺭﺅﻭ َ ُ ْ‬ ‫ﻫﻮ ُﻗﻞ َ َ‬ ‫ﻣﺘﻰ ُ َ‬ ‫ﻟﻮﻥ َ َ‬

‫ﻳﻌﻨﻰ ﺯﻭﺩ ﺍﺳﺖ ﺍﻳﻦ ﮔﻤﺮﺍﻫﺎﻥ ﻭﺍﺩﻯ ﺿﻼﻟﺖ ﺳﺮﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺭﻭﻯ‬

‫ﺍﺳﺘﻬﺰﺍ ﺣﺮﮐﺖ ﻣﻰ ﺩﻫﻨﺪ ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ ﭼﻪ ﺯﻣﺎﻥ ﺧﻮﺍﻫﺪ ﺍﻳﻦ ﺍﻣﻮﺭ‬ ‫ﻇﺎﻫﺮ ﺷﺪ؟ ﺗﻮ ﺩﺭ ﺟﻮﺍﺏ ﺑﮕﻮ ﮐﻪ ﺷﺎﻳﺪ ﺍﻳﻨﮑﻪ ﻧﺰﺩﻳﮏ ﺑﺎﺷﺪ‪.‬‬

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‫ﺗﻠﻮﻳﺢ ﻫﻤﻴﻦ ﻳﮏ ﺁﻳﻪ ﻣﺮﺩﻡ ﺭﺍ ﮐﺎﻓﻰ ﺍﺳﺖ ﺍﮔﺮ ﺑﻪ ﻧﻈﺮ ﺩﻗﻴﻖ‬

‫ﺣﻖ ﺩﻭﺭ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪ ،‬ﭼﻘﺪﺭ ﺁﻥ ﻗﻮﻡ ﺍﺯ ﺳﺒﻞ ّ‬

‫ﺑﻮﺩﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﻗﻴﺎﻣﺖ ﺑﻪ ﻗﻴﺎﻡ ﺁﻥ ﺣﻀﺮﺕ ﻗﺎﺋﻢ ﺑﻮﺩ ﻭ ﻋﻼﻣﺎﺕ‬

‫ﺳﺨﺮﻳﻪ‬ ‫ﻭ ﺍﻧﻮﺍﺭ ﺍﻭ ﻫﻤﻪ ﺍﺭﺽ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﺑﻮﺩ ﻣﻊ ﺫﻟﮏ‬ ‫ّ‬

‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﻣﻌﺘﮑﻒ ﺑﻮﺩﻧﺪ ﺑﻪ ﺗﻤﺎﺛﻴﻠﻰ ﮐﻪ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻪ‬ ‫ﺭﺑﺎﻧﻴﻪ ﻭ‬ ‫ﺍﻓﮑﺎﺭ ﻋﺎﻃﻞ ﺑﺎﻃﻞ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ﺷﻤﺲ ﻋﻨﺎﻳﺖ ّ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﺳﺮﺍء ‪ ،‬ﺁﻳﻪ ‪٥١‬‬

‫ﺹ ‪٧٧‬‬

‫ﺟﻌﻞ ﺍﺯ ﺭﻭﺍﺋﺢ‬ ‫ﺍﻣﻄﺎﺭ ﺭﺣﻤﺖ‬ ‫ﺳﺒﺤﺎﻧﻴﻪ ﻏﺎﻓﻞ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺑﻠﻰ‪َ ُ ،‬‬ ‫ّ‬

‫ﺗﺠﻠﻰ ﺁﻓﺘﺎﺏ ﺟﻬﺎﻧﺘﺎﺏ ﺩﺭ‬ ‫ﺧﻔﺎﺵ ﺍﺯ ّ‬ ‫ﻗﺪﺱ ﺍﺯﻝ ﻣﺤﺮﻭﻡ ﺍﺳﺖ ﻭ ّ‬ ‫ﺣﻖ‬ ‫ﮔﺮﻳﺰ‪ .‬ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﻫﻤﻪ ﺍﻋﺼﺎﺭ ﺩﺭ ﺣﻴﻦ ﻇﻬﻮﺭ ﻣﻈﺎﻫﺮ ّ‬

‫ﻣﺮﺓ‬ ‫ﺑﺎﻥ ُ َ‬ ‫ﺑﻮﺩﻩ‪.‬ﭼﻨﺎﻧﭽﻪ ﻋﻴﺴﻰ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻻ ّ‬ ‫ﺑﺪ ُ‬ ‫ﻟﮑﻢ ِ َ‬ ‫ﺗﻮﻟﺪﻭﺍ َ ّ ً‬

‫‪" :‬‬ ‫ﻣﻦ ﺍﻟﻤﺎء َﻭ‬ ‫ُﺍﺧﺮﻯ‪ ١ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻣﻦ َﻟﻢ ُ َ‬ ‫ﻳﻮﻟﺪ ِ َ‬

‫ﻣﻦ َ َ ِ‬ ‫ﺍﻟﺠﺴﺪ‬ ‫ﻳﺪﺧﻞ َ َ‬ ‫ﻳﻘﺪﺭ َﺍﻥ َ ُ َ‬ ‫‪‬‬ ‫ﻣﻠﮑﻮﺕ ﺍ‪ُ َ .‬‬ ‫ﺍﻟﺮﻭﺡ ﻻ َ ُ‬ ‫ﺍﻟﻤﻮﻟﻮﺩ ِ َ‬ ‫َ‬

‫ﺭﻭﺡ‪ ٢ ".‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ‬ ‫َ َ ٌ‬ ‫ﻫﻮ ُ ٌ‬ ‫ﻫﻮ َﻭ َ ُ ُ‬ ‫ﺍﻟﺮﻭﺡ ُ َ‬ ‫ﺟﺴﺪ ُ َ‬ ‫ﺍﻟﻤﻮﻟﻮﺩ ِﻣﻦ ‪ِ ‬‬

‫ﺍﺳﺖ ‪ :‬ﻧﻔﺴﻰ ﮐﻪ ﺯﻧﺪﻩ ﻧﺸﺪﻩ ﺍﺳﺖ ﺍﺯ ﻣﺎء ﻣﻌﺮﻓﺖ ﺍﻟﻬﻰ ﻭ ﺭﻭﺡ‬

‫ﺭﺑﺎﻧﻰ ﻧﻴﺴﺖ‬ ‫ﻗﺪﺳﻰ ﻋﻴﺴﻮﻯ‪ ،‬ﻗﺎﺑﻞ ﻭﺭﻭﺩ ﻭ ﺩﺧﻮﻝ ﺩﺭ ﻣﻠﮑﻮﺕ ّ‬

‫ﺗﻮﻟﺪ ﻳﺎﻓﺖ ﭘﺲ ﺍﻭﺳﺖ ﺟﺴﺪ‪،‬‬ ‫ﺯﻳﺮﺍ ﻫﺮﭼﻪ ﺍﺯ ﺟﺴﺪ ﻇﺎﻫﺮ ﺷﺪ ﻭ ّ‬

‫ﻣﺘﻮﻟﺪ ﺷﺪﻩ ﺍﺯ ﺭﻭﺡ ﮐﻪ ﻧﻔﺲ ﻋﻴﺴﻮﻯ ﺑﺎﺷﺪ ﭘﺲ ﺍﻭﺳﺖ ﺭﻭﺡ‪.‬‬ ‫ﻭ‬ ‫ّ‬ ‫ﺧﻼﺻﻪ ﻣﻌﻨﻰ ﺁﻧﮑﻪ ﻫﺮ ﻋﺒﺎﺩﻯ ﮐﻪ ﺍﺯ ﺭﻭﺡ ﻭ ﻧﻔﺨﻪ ﻣﻈﺎﻫﺮ‬

‫ﻣﺘﻮﻟﺪ ﻭ ﺯﻧﺪﻩ ﺷﺪﻧﺪ ﺑﺮ ﺁﻧﻬﺎ ﺣﮑﻢ ﺣﻴﺎﺕ ﻭ‬ ‫ﻗﺪﺳﻴﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﻣﻰ ﺷﻮﺩ ﻭ ﻣﻦ ﺩﻭﻥ ﺁﻥ ﺣﮑﻢ‬ ‫ﺟﻨﺖ‬ ‫ﻣﺤﺒﺖ ّ‬ ‫ّ‬ ‫ﺑﻌﺚ ﻭ ﻭﺭﻭﺩ ﺩﺭ ّ‬ ‫ﻏﻴﺮ ﺁﻥ ﮐﻪ ﻣﻮﺕ ﻭ ﻏﻔﻠﺖ ﻭ ﻭﺭﻭﺩ ﺩﺭ ﻧﺎﺭ ﮐﻔﺮ ﻭ ﻏﻀﺐ ﺍﻟﻬﻰ‬

‫ﺍﺳﺖ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ ﻭ ﺍﻟﻮﺍﺡ ﻭ ﺻﺤﺎﺋﻒ‪ ،‬ﻣﺮﺩﻣﻰ ﮐﻪ‬ ‫ﺍﺯ ﺟﺎﻡ ﻫﺎﻯ ﻟﻄﻴﻒ ﻣﻌﺎﺭﻑ ﻧﭽﺸﻴﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﻓﻴﺾ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬

‫ﻭﻗﺖ ﻗﻠﻮﺏ ﺍﻳﺸﺎﻥ ﻓﺎﺋﺰ ﻧﺸﺪﻩ‪ ،‬ﺑﺮ ﺁﻧﻬﺎ ﺣﮑﻢ ﻣﻮﺕ ﻭ ﻧﺎﺭ ﻭ ﻋﺪﻡ‬ ‫ﺑﺼﺮ ﻭ ﻗﻠﺐ ﻭ ﺳﻤﻊ ﺷﺪﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻗﺒﻞ ﺫﮐﺮ ﺷﺪﻩ‪َ" :‬ﻟﻬﻢ‬ ‫ﻳﻮﺣﻨﺎ‪ ،‬ﻓﺼﻞ ‪ ،٣‬ﺁﻳﻪ ‪٧-٥‬‬ ‫‪ ١‬ﻭ ‪ -٢‬ﺍﻧﺠﻴﻞ‬ ‫ّ‬

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‫ﺹ ‪٧٨‬‬

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‫ﺑﻬﺎ‪١ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﺴﻄﻮﺭ‬ ‫ﻗﻠﻮﺏ ﻻ َ َ ُ َ‬ ‫ﻳﻔﻘﻬﻮﻥ ِ َ‬ ‫ُ​ُ ٌ‬

‫ﺍﺳﺖ ﮐﻪ ﺭﻭﺯﻯ ﻳﮑﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﻋﻴﺴﻰ ﻭﺍﻟﺪﺵ ﻭﻓﺎﺕ ﻧﻤﻮﺩ ﻭ ﺍﻭ‬ ‫ﺧﺪﻣﺖ ﺣﻀﺮﺕ ﻣﻌﺮﻭﺽ ﺩﺍﺷﺖ ﻭ ﺍﺟﺎﺯﻩ ﺧﻮﺍﺳﺖ ﮐﻪ ﺑﺮﻭﺩ ﻭ ﺍﻭ‬

‫ﺭﺍ ﺩﻓﻦ ﻭ ﮐﻔﻦ ﻧﻤﻮﺩﻩ ﺭﺍﺟﻊ ﺷﻮﺩ‪ .‬ﺁﻥ ﺟﻮﻫﺮ ﺍﻧﻘﻄﺎﻉ ﻓﺮﻣﻮﺩ‪:‬‬ ‫‪١٢٧‬‬

‫ﺍﻟﻤﻮﺗﻰ‪ ٢ ".‬ﻳﻌﻨﻰ ﻭﺍﮔﺬﺍﺭ ﻣﺮﺩﻩ ﻫﺎ ﺭﺍ ﺗﺎ‬ ‫ﺍﻟﻤﻮﺗﻰ َ ِ ُ‬ ‫ﻟﻴﺪﻓﻨﻮﻩ َ‬ ‫" َﺩﻉ َ‬

‫ﺩﻓﻦ ﮐﻨﻨﺪ ﻣﺮﺩﻩ ﻫﺎ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﺍﻫﻞ ﮐﻮﻓﻪ ﺧﺪﻣﺖ‬

‫ﺣﻀﺮﺕ ﺍﻣﻴﺮ ﺁﻣﺪﻧﺪ‪ .‬ﻳﮑﻰ ﺭﺍ ﺑﻴﺘﻰ ﺑﻮﺩ ﮐﻪ ﺍﺭﺍﺩﻩ ﺑﻴﻊ ﺁﻥ ﺩﺍﺷﺖ‬ ‫ﺍﻃﻼﻉ‬ ‫ﻭ ﺩﻳﮕﺮﻯ ﻣﺸﺘﺮﻯ ﺑﻮﺩ‪ .‬ﻭ ﻗﺮﺍﺭ ﺑﺮ ﺁﻥ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﻪ ّ‬

‫ﺁﻥ ﺣﻀﺮﺕ ﺍﻳﻦ ﻣﺒﺎﻳﻌﻪ ﻭﻗﻮﻉ ﻳﺎﺑﺪ ﻭ ﻗﺒﺎﻟﻪ ﻣﺴﻄﻮﺭ ﮔﺮﺩﺩ‪ .‬ﺁﻥ‬

‫ﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﺑﻪ ﮐﺎﺗﺐ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﻨﻮﻳﺲ‪ِ َ " :‬‬ ‫ﺍﺷﺘﺮﻯ‬ ‫ﻗﺪ ْ َ‬

‫ﺣﺪ ٕ َﺍﻟﻰ ‪ِ ْ ‬‬ ‫ﺑﺤﺪﻭﺩ َ َ ٍ‬ ‫ٍ‬ ‫ﻣﻴﺖ َﻋﻦ َ ‪ٍ ‬‬ ‫ﺍﻟﻠﺤﺪ‬ ‫ﺣﺪ ٕ َﺍﻟﻰ َ ْ ِ‬ ‫ﻣﺤﺪﻭﺩﴽ ِ‬ ‫ﺍﻟﻘﺒﺮ َﻭ َ ‪‬‬ ‫ﺍﺭﺑﻌﺔ‪ ،‬‬ ‫ﻣﻴﺖ َﺑﻴﺘﴼ َ ُ‬ ‫َ‪ٌ ‬‬

‫َ ‪ِ‬‬ ‫ﺍﻟﺠﻨﺔ ﻭ‬ ‫ﺣﺪ ٕﺍ ّﻣﺎ ٕ َﺍﻟﻰ‬ ‫ﺣﺪ ٕﺍﻟﻰ ‪‬‬ ‫ﺍﻟﺼﺮﺍﻁ‪ ،‬ﻭ ‪‬‬ ‫َﻭ َ ‪‬‬

‫ﺍﻟﻨﺎﺭ‪ ".‬ﺣﺎﻝ ﺍﮔﺮ ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﺻﻮﺭ ﺣﻴﺎﺕ ﻋﻠﻮﻯ ﺯﻧﺪﻩ ﺷﺪﻩ‬ ‫ﺍﻣﺎ ٕﺍﻟﻰ ّ ِ‬ ‫ّٕ‬

‫ﻣﺤﺒﺖ ﺁﻥ ﺣﻀﺮﺕ ﻣﺒﻌﻮﺙ ﮔﺸﺘﻪ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﻗﺒﺮ ﻏﻔﻠﺖ ﺑﻪ‬ ‫ّ‬

‫ﺍﻟﺒﺘﻪ ﺍﻃﻼﻕ ﻣﻮﺕ ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﻤﻰ ﺷﺪ‪ .‬ﻭ ﻫﺮﮔﺰ ﺩﺭ ﻫﻴﭻ‬ ‫‪ ١٢٨‬ﺑﻮﺩﻧﺪ ّ‬ ‫ﻋﻬﺪ ﻭ ﻋﺼﺮ ﺟﺰ ﺣﻴﺎﺕ ﻭ ﺑﻌﺚ ﻭ ﺣﺸﺮ ﺣﻘﻴﻘﻰ ﻣﻘﺼﻮﺩ ﺍﻧﺒﻴﺎء ﻭ‬ ‫ﺗﻌﻘﻞ ﺷﻮﺩ ﺩﺭ ﻫﻤﻴﻦ ﺑﻴﺎﻥ‬ ‫ﺍﻭﻟﻴﺎء ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ‪ .‬ﻭ ﺍﮔﺮ ﻗﺪﺭﻯ ّ‬

‫ﺁﻥ ﺣﻀﺮﺕ‪ ،‬ﮐﺸﻒ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﺤﺪ ﻭ ﻗﺒﺮ‬

‫ﺟﻨﺖ ﻭ ﻧﺎﺭ ﭼﻪ ﺑﻮﺩ‪ .‬ﻭ ﻟﻴﮑﻦ ﭼﻪ ﭼﺎﺭﻩ ﮐﻪ ﺟﻤﻴﻊ ﻧﺎﺱ‬ ‫ﻭﺻﺮﺍﻁ ﻭ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ‪ ،‬ﺁﻳﻪ ‪١٧٨‬‬

‫‪ -٢‬ﺍﻧﺠﻴﻞ ﻟﻮﻗﺎ‪ ،‬ﻓﺼﻞ ‪ ،٩‬ﺁﻳﻪ ‪٦٠‬‬

‫ﺹ ‪٧٩‬‬

‫ﺩﺭ ﻟﺤﺪ ﻧﻔﺲ ﻣﺤﺠﻮﺏ ﻭ ﺩﺭ ﻗﺒﺮ ﻫﻮﻯ ﻣﺪﻓﻮﻧﻨﺪ‪ .‬ﺧﻼﺻﻪ ﺍﮔﺮ‬

‫ﻗﺪﺭﻯ ﺍﺯ ﺯﻻﻝ ﻣﻌﺮﻓﺖ ﺍﻟﻬﻰ ﻣﺮﺯﻭﻕ ﺷﻮﻳﺪ ﻣﻰ ﺩﺍﻧﻴﺪ ﮐﻪ ﺣﻴﺎﺕ‬

‫ﺣﻘﻴﻘﻰ ﺣﻴﺎﺕ ﻗﻠﺐ ﺍﺳﺖ ﻧﻪ ﺣﻴﺎﺕ ﺟﺴﺪ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ ﺣﻴﺎﺕ‬ ‫ﺟﺴﺪ ﻫﻤﻪ ﻧﺎﺱ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﺷﺮﻳﮑﻨﺪ ﻭ ﻟﻴﮑﻦ ﺍﻳﻦ ﺣﻴﺎﺕ‬

‫ﻣﺨﺼﻮﺹ ﺍﺳﺖ ﺑﻪ ﺻﺎﺣﺒﺎﻥ ﺍﻓﺌﺪﻩ ﻣﻨﻴﺮﻩ ﮐﻪ ﺍﺯ ﺑﺤﺮ ﺍﻳﻤﺎﻥ‬

‫ﺷﺎﺭﺑﻨﺪ ﻭ ﺍﺯ ﺛﻤﺮﻩ ﺍﻳﻘﺎﻥ ﻣﺮﺯﻭﻕ‪ .‬ﻭ ﺍﻳﻦ ﺣﻴﺎﺕ ﺭﺍ ﻣﻮﺕ ﺍﺯ ﻋﻘﺐ‬

‫ﻧﺒﺎﺷﺪ ﻭ ﺍﻳﻦ ﺑﻘﺎ ﺭﺍ ﻓﻨﺎ ﺍﺯ ﭘﻰ ﻧﻴﺎﻳﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬

‫"‬ ‫ﺍﻟﺪﺍﺭﻳﻦ‪ ".‬ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺣﻴﺎﺕ ﻇﺎﻫﺮﻩ ﺟﺴﺪﻯ‬ ‫ﺍﻟﻤﺆﻣﻦ َﺣﻲ ِﻓﻰ ّ َ ِ‬ ‫ِ ُ‬ ‫‪‬‬ ‫ﺑﺎﺷﺪ ﮐﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﻣﻮﺕ ﺁﻥ ﺭﺍ ﺍﺧﺬ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬

‫ﻣﺪﻝ ﺍﺳﺖ‬ ‫ﺑﻴﺎﻧﺎﺕ ﺩﻳﮕﺮ ﮐﻪ ﺩﺭ ﻫﻤﻪ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﻭ ﺛﺒﺖ ﺷﺪﻩ‬ ‫ّ‬

‫ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﻋﺎﻟﻰ ﻭ ﮐﻠﻤﻪ ﻣﺘﻌﺎﻟﻰ‪ ٠‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﮐﻪ‬ ‫ﺍﻟﺸﻬﺪﺍء ﻭ ﺍﺑﻮ ﺟﻬﻞ ﻧﺎﺯﻝ ﺷﺪ ﺑﺮﻫﺎﻧﻰ ﺍﺳﺖ‬ ‫ﺳﻴﺪ ّ‬ ‫ﺣﻖ ﺣﻤﺰﻩ ّ‬ ‫ﺩﺭ ّ‬

‫ﻣﻴﺘﴼ‬ ‫ﺍﻭ َﻣﻦ َ َ‬ ‫ﮐﺎﻥ َ ْ‬ ‫ﻭﺍﺿﺢ ﻭ ّ‬ ‫ﺣﺠﺘﻰ ﺍﺳﺖ ﻻﺋﺢ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ َ " :‬‬ ‫ﻟﻪ ُﻧﻮﺭﴽ َ ِ‬ ‫ﮐﻤﻦ‬ ‫َ​َ‬ ‫ﻳﻤﺸﻰ ِﺑﻪ ِﻓﻰ ‪ِ ‬‬ ‫ﺟﻌﻠﻨﺎ َ ُ‬ ‫ﻓﺎ ْ َ َ ُ‬ ‫ﺍﻟﻨﺎﺱ َ َ‬ ‫ﺣﻴﻴﻨﺎﻩ ﻭ َ َ ْ َ‬

‫ﻣﺜﻠﻪ ِﻓﻰ ‪ِ ُ ‬‬ ‫ﻣﻨﻬﺎ‪ ١ ".‬ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻭﻗﺘﻰ ﺍﺯ‬ ‫َ َُ​ُ‬ ‫ﺑﺨﺎﺭﺝ ِ َ‬ ‫ﺍﻟﻈﻠﻤﺎﺕ َﻟﻴْ َ‬ ‫ﺲ ِ َ ِ ٍ‬

‫ﻣﺘﺮﺩﻯ ﺷﺪﻩ‬ ‫ﻣﻘﺪﺱ ﺍﻳﻤﺎﻥ‬ ‫ﻣﺸﻴﺖ ﻧﺎﺯﻝ ﺷﺪ ﮐﻪ ﺣﻤﺰﻩ ﺑﻪ ﺭﺩﺍﻯ ّ‬ ‫ّ‬ ‫ﺳﻤﺎء ّ‬

‫ﺑﻮﺩ ﻭ ﺍﺑﻮﺟﻬﻞ ﺩﺭ ﮐﻔﺮ ﻭ ﺍﻋﺮﺍﺽ ﺛﺎﺑﺖ ﻭ ﺭﺍﺳﺦ ﺑﻮﺩ‪ .‬ﺍﺯ ﻣﺼﺪﺭ‬ ‫ﺭﺑﻮﺑﻴﺖ ﻋﻈﻤﻰ ﺣﮑﻢ ﺣﻴﺎﺕ ﺑﻌﺪ ﺍﺯ‬ ‫ﺍﻟﻮﻫﻴﺖ ﮐﺒﺮﻯ ﻭ ﻣﮑﻤﻦ‬ ‫ّ‬ ‫ّ‬

‫ﺣﻖ ﺍﺑﻮﺟﻬﻞ‪ .‬ﺍﻳﻦ ﺑﻮﺩ‬ ‫ﻣﻮﺕ ﺩﺭﺑﺎﺭﻩ ﺣﻤﺰﻩ ﺷﺪ ﻭ ﺑﺮ ﺧﻼﻑ ﺩﺭ ّ‬ ‫‪-‬‬

‫‪١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪١٢٢‬‬

‫‪١٢٩‬‬

‫ﺹ ‪۸۰‬‬

‫ﮐﻪ ﻧﺎﺋﺮﻩ ﮐﻔﺮ ﺩﺭ ﻗﻠﻮﺏ ﻣﺸﺮﮐﻴﻦ ﻣﺸﺘﻌﻞ ﺷﺪ ﻭ ﻫﻮﺍﻯ ﺍﻋﺮﺍﺽ‬

‫ﺑﻪ ﺣﺮﮐﺖ ﺁﻣﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻓﺮﻳﺎﺩ ﺑﺮ ﺁﻭﺭﺩﻧﺪ ﮐﻪ ﺣﻤﺰﻩ ﭼﻪ ﺯﻣﺎﻥ‬

‫ﻣﺮﺩ ﻭ ﮐﻰ ﺯﻧﺪﻩ ﺷﺪ ﻭ ﭼﻪ ﻭﻗﺖ ﺍﻳﻦ ﺣﻴﺎﺕ ﺑﺮ ﺍﻭ ﻋﺮﺿﻪ ﮔﺸﺖ؟‬

‫ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺷﺮﻳﻔﻪ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ ﺍﻫﻞ ﺫﮐﺮ ﻫﻢ‬ ‫‪١٣٠‬‬

‫ﺗﻤﺴﮏ ﻧﺠﺴﺘﻨﺪ ﺗﺎ ﺭﺷﺤﻰ ﺍﺯ ﮐﻮﺛﺮ ﻣﻌﺎﻧﻰ ﺑﺮ ﺁﻧﻬﺎ ﻣﺒﺬﻭﻝ ﻓﺮﻣﺎﻳﻨﺪ‬ ‫ّ‬ ‫ﻟﻬﺬﺍ ﺍﻳﻦ ﻧﻮﻉ ﻓﺴﺎﺩﻫﺎ ﺩﺭ ﻋﺎﻟﻢ ﺟﺮﻳﺎﻥ ﻳﺎﻓﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬

‫ﻣﻰ ﺑﻴﻨﻰ ﮐﻪ ﺑﺎ ﻭﺟﻮﺩ ﺷﻤﺲ ﻣﻌﺎﻧﻰ‪ ،‬ﺟﻤﻴﻊ ﻧﺎﺱ ﺍﺯ ﺍﻋﺎﻟﻰ ﻭ ﺍﺩﺍﻧﻰ‬ ‫ﻣﺘﺼﻞ‬ ‫ﺗﻤﺴﮏ ﺑﻪ ُ َ‬ ‫ﺟﻌﻞ ﻫﺎﻯ ﻇﻠﻤﺎﻧﻰ ﻭ ﻣﻈﺎﻫﺮ ﺷﻴﻄﺎﻧﻰ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ّ‬ ‫ّ‬ ‫ﻣﺴﺎﺋﻞ ﻣﺸﮑﻠﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍﻳﺸﺎﻥ ﻣﺴﺘﻔﺴﺮ ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺍﻳﺸﺎﻥ‬

‫ﻧﻈﺮ ﺑﻪ ﻋﺪﻡ ﻋﺮﻓﺎﻥ ﭼﻴﺰﻯ ﺟﻮﺍﺏ ﻣﻰ ﮔﻮﻳﻨﺪ ﮐﻪ ﺿﺮﺭﻯ ﺑﺮ ﺍﺳﺒﺎﺏ‬ ‫ﺟﻌﻞ‬ ‫ﻇﺎﻫﺮﻩ ﺍﻳﺸﺎﻥ ﻧﺮﺳﺎﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ُ َ‬

‫ﺧﻮﺩ ﻗﺴﻤﺘﻰ ﺍﺯ ﻧﺴﻴﻢ ﻣﺸﮏ ﺑﻘﺎ ﻧﺒﺮﺩﻩ ﻭ ﺑﻪ ﺭﺿﻮﺍﻥ ﺭﻳﺎﺣﻴﻦ‬

‫ﻣﻌﻨﻮﻯ ﻗﺪﻡ ﻧﮕﺬﺍﺷﺘﻪ‪ ،‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﻣﻰ ﺗﻮﺍﻧﺪ ﺭﺍﺋﺤﻪ‬ ‫ﻋﻄﺮ ﺑﻪ ﻣﺸﺎﻡ ﺩﻳﮕﺮﺍﻥ ﺭﺳﺎﻧﺪ؟ ﻟﻢ ﻳﺰﻝ ﺷﺄﻥ ﺍﻳﻦ ﻋﺒﺎﺩ ﺍﻳﻦ ﺑﻮﺩﻩ‬

‫ﺍﻟﺬﻳﻨﻬﻢ‬ ‫ﻳﻔﻮﺯ ِﺑﺂﺛﺎﺭ ﺍ‪ّ ٕ ‬ﺍﻻ ‪ُ َ ‬‬ ‫ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ َﻟﻦ َ ُ َ‬ ‫ﺍﻋﺮﺿﻮﺍ ﻋﻦ َ ِ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻭ‬ ‫ﻣﻈﺎﻫﺮ ‪‬‬ ‫ﺍﻗﺒﻠﻮﺍ ٕ َﺍﻟﻴﻪ ﻭ َ ْ َ ُ‬ ‫َ َ‬

‫ﻗﻠﻢ ِ ‪ِ ‬‬ ‫ﻟﻮﺡ‬ ‫ﻣﻦ َ َ‬ ‫َ ِ َ‬ ‫ﺍﻟﻴﻮﻡ ِ ْ‬ ‫ﮐﺬﻟﮏ َ َ َ‬ ‫ﺣﮑﻢ َ‬ ‫ﺍﺛﺒﺖ ﺍ‪َ ْ ُ ُ‬‬ ‫ﺍﻟﻌﺰﺓ َﻋﻠﻰ َ ٍ‬

‫ﺧﻠﻒ ُ ِ ِ‬ ‫ﻣﮑﻨﻮﻧﴼ‪ .‬ﺍﮔﺮ ﻣﻠﺘﻔﺖ ﺑﻪ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺷﻮﻳﺪ ﻭ‬ ‫ﺍﻟﻌﺰ‬ ‫َ‬ ‫ﺳﺮﺍﺩﻕ ‪‬‬ ‫ُ‬ ‫ﮐﺎﻥ َ َ‬

‫ﺳﺪﻯ‬ ‫ﺗﻔﮑﺮ ﺩﺭ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺁﻥ ﺑﻔﺮﻣﺎﺋﻴﺪ ﺟﻤﻴﻊ ﻣﺴﺎﺋﻞ ﻣﺸﮑﻠﻪ ﺭﺍ ﮐﻪ ﺍﻟﻴﻮﻡ ّ‬ ‫ّ‬ ‫ﺍﻟﺘﻨﺎﺩ ﻋﺎﺭﻑ ﺷﻮﻯ ﺩﻳﮕﺮ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺳﺆﺍﻝ‬ ‫ﺷﺪﻩ ﻣﻴﺎﻥ ﻋﺒﺎﺩ ﻭ ﻣﻌﺮﻓﺖ ﻳﻮﻡ ّ‬

‫ﻧﺨﻮﺍﻫﻰ‬

‫ﺹ ‪۸۱‬‬

‫ﺩﺍﺷﺖ‪ .‬ﺍﻧﺸﺎءﺍ‪ ‬ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﮐﻪ ﺍﺯ ﺷﺎﻃﻰ ﺑﺤﺮ ﺍﻟﻬﻰ ﻟﺐ ﺗﺸﻨﻪ‬

‫ﻭ ﻣﺤﺮﻭﻡ ﺑﺮ ﻧﮕﺮﺩﻳﺪ ﻭ ﺍﺯ ﺣﺮﻡ ﻣﻘﺼﻮﺩ ﻻﻳﺰﺍﻟﻰ ﺑﻰ ﺑﻬﺮﻩ ﺭﺍﺟﻊ‬ ‫ﻫﻤﺖ ﻭ ﻣﺠﺎﻫﺪﻩ ﺷﻤﺎ ﭼﻪ ﮐﻨﺪ‪ .‬ﺑﺎﺭﻯ‪،‬‬ ‫ﻧﺸﻮﻳﺪ‪ .‬ﺩﻳﮕﺮ ﺗﺎ ّ‬

‫‪١٣١‬‬

‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻭﺍﺿﺤﻪ ﺍﺛﺒﺎﺕ ﺳﻠﻄﻨﺖ ﺁﻥ ﺳﻠﻄﺎﻥ‬

‫ﺍﻟﺴﻼﻃﻴﻦ ﺑﻮﺩ‪ .‬ﺣﺎﻝ ﺍﻧﺼﺎﻑ ﺩﻫﻴﺪ ﮐﻪ ﺍﻳﻦ ﺳﻠﻄﻨﺖ ﮐﻪ ﺑﻪ ﻳﮏ‬ ‫ّ‬ ‫ﺗﺼﺮﻑ ﻭ ﻏﻠﺒﻪ ﻭ ﻫﻴﻤﻨﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﮐﺒﺮ‬ ‫ﺣﺮﻑ ﻭ ﺑﻴﺎﻥ ﺍﻳﻦ ﻫﻤﻪ‬ ‫ّ‬

‫ﻭ ﺍﻋﻈﻢ ﺍﺳﺖ ﻳﺎ ﺳﻠﻄﻨﺖ ﺍﻳﻦ ﺳﻼﻃﻴﻦ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﻋﺎﻧﺖ ﺭﻋﺎﻳﺎ ﻭ‬ ‫ﻓﻘﺮﺍ‪ ،‬ﺍﻳﺸﺎﻥ ﺭﺍ ﭼﻨﺪ ﺻﺒﺎﺣﻰ ﻣﺮﺩﻡ ﺑﻪ ﺣﺴﺐ ﻇﺎﻫﺮ ﺗﻤﮑﻴﻦ‬ ‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻟﻴﮑﻦ ﺑﻪ ﻗﻠﺐ ﻫﻤﻪ ﻣﻌﺮﺽ ﻭ ﻣﺪﺑﺮﻧﺪ؟ ﻭ ﺍﻳﻦ‬

‫ﻣﺴﺨﺮ ﻧﻤﻮﺩﻩ ﻭ ﺣﻴﺎﺕ ﺑﺨﺸﻴﺪﻩ ﻭ‬ ‫ﺳﻠﻄﻨﺖ ﺑﻪ ﺣﺮﻓﻰ ﻋﺎﻟﻢ ﺭﺍ‬ ‫ّ‬

‫ﺍﻻﺭﺑﺎﺏ‪ .‬ﭼﻪ ﻣﻰ ﺗﻮﺍﻥ‬ ‫ﻟﻠﺘﺮﺍﺏ ﻭ َ ‪‬‬ ‫ﻭﺟﻮﺩ ﺍﻓﺎﺿﻪ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻣﺎ ِ ‪ِ ‬‬ ‫ﺭﺏ َ ِ‬

‫ﺫﮐﺮ ﻧﺴﺒﺖ ﻧﻤﻮﺩ ﮐﻪ ﻫﻤﻪ ﻧﺴﺒﺖ ﻫﺎ ﻣﻨﻘﻄﻊ ﺍﺳﺖ ﺍﺯ ﺳﺎﺣﺖ ﻗﺪﺱ‬ ‫ﺧﺪﺍﻡ ﺩﺭﮔﻪ ﺍﻭ ﺳﻠﻄﻨﺖ‬ ‫ﺳﻠﻄﻨﺖ ﺍﻭ‪ .‬ﻭ ﺍﮔﺮ ﺧﻮﺏ ﻣﻼﺣﻈﻪ ﺷﻮﺩ ّ‬

‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺑﺮ ﻫﻤﻪ ﻣﺨﻠﻮﻗﺎﺕ ﻭ ﻣﻮﺟﻮﺩﺍﺕ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ‬

‫ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻳﮏ ﻣﻌﻨﻰ ﺍﺯ ﺳﻠﻄﻨﺖ ﺑﺎﻃﻨﻰ ﮐﻪ ﻧﻈﺮ‬

‫ﻗﺎﺑﻠﻴﺖ ﻧﺎﺱ ﺫﮐﺮ ﺷﺪ‪ .‬ﻭ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﻧﻘﻄﻪ‬ ‫ﺑﻪ ﺍﺳﺘﻌﺪﺍﺩ ﻭ‬ ‫ّ‬

‫ﻭﺟﻮﺩ ﻭ ﻃﻠﻌﺖ ﻣﺤﻤﻮﺩ ﺳﻠﻄﻨﺖ ﻫﺎﺳﺖ ﮐﻪ ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﻗﺎﺩﺭ ﺑﺮ‬ ‫ﻓﺴﺒﺤﺎﻥ ﺍ‪ِ‬‬ ‫َ‬ ‫ﺍﻇﻬﺎﺭ ﺁﻥ ﺭﺗﺒﻪ ﻧﻴﺴﺖ ﻭ ﺧﻠﻖ ﻻﻳﻖ ﺍﺩﺭﺍﮎ ﺁﻥ ﻧﻪ‪ُ َ .‬‬

‫ﺍﻟﻌﺒﺎﺩ ِﻓﻰ َ َ َ ِ ِ‬ ‫ﻳﺬﮐﺮﻭﻥ‪ .‬ﺳﺆﺍﻟﻰ ‪١٣٣‬‬ ‫ﻋﻤﺎ ُﻫﻢ َ ُ ُ َ‬ ‫ﺳﻠﻄﻨﺘﻪ َﻭ َ َ‬ ‫ﺗﻌﺎﻟﻰ َ ّ‬ ‫َ ّ‬ ‫ﻳﺼﻒ ِ ُ‬ ‫ﻋﻤﺎ َ ِ ُ‬ ‫ﻣﻰ ﻧﻤﺎﺋﻴﻢ ﺍﺯ ﺁﻥ ﺟﻨﺎﺏ ﮐﻪ ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻠﻄﻨﺖ‪ ،‬ﺣﮑﻢ ﻇﺎﻫﺮ ﻭ‬

‫‪١٣٢‬‬

‫ﺹ ‪۸۲‬‬

‫ﻏﻠﺒﻪ ﻭ ﺍﻗﺘﺪﺍﺭ ﻇﺎﻫﺮ ﻣﻠﮑﻰ ﺑﺎﺷﺪ ﮐﻪ ﻫﻤﻪ ﻧﺎﺱ ﻣﻘﻬﻮﺭ ﺷﻮﻧﺪ ﻭ‬

‫ﻣﻌﺰﺯ ﻭ‬ ‫ﺑﻪ ﻇﺎﻫﺮ ﻣﻄﻴﻊ ﻭ ﻣﻨﻘﺎﺩ ﮔﺮﺩﻧﺪ ﺗﺎ ﺩﻭﺳﺘﺎﻥ ﻣﺴﺘﺮﻳﺢ ﻭ ّ‬

‫ﺍﻟﻌﺰﻩ ﮐﻪ‬ ‫ﺩﺷﻤﻨﺎﻥ ﻣﺨﺬﻭﻝ ﻭ ﻣﻨﮑﻮﺏ ﺷﻮﻧﺪ‪ ،‬ﭘﺲ ﺩﺭ ّ‬ ‫ﺭﺏ ّ‬ ‫ﺣﻖ ّ‬

‫ﻣﺴﻠﻤﴼ ﺳﻠﻄﻨﺖ ﺑﻪ ﺍﺳﻢ ﺍﻭﺳﺖ ﻭ ﺟﻤﻴﻊ ﺑﻪ ﻋﻈﻤﺖ ﻭ ﺷﻮﮐﺖ ﺍﻭ‬ ‫ّ‬

‫ﻣﻌﺘﺮﻓﻨﺪ ﺍﻳﻦ ﻧﻮﻉ ﺍﺯ ﺳﻠﻄﻨﺖ ﺻﺎﺩﻕ ﻧﻤﻰ ﺁﻳﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﺸﺎﻫﺪﻩ‬ ‫ﺗﺼﺮﻑ ﺩﺷﻤﻨﺎﻥ ﺍﻭﺳﺖ ﻭ ﺟﻤﻴﻊ ﺑﺮ‬ ‫ﻣﻰ ﻧﻤﺎﺋﻰ ﮐﻪ ﺍﮐﺜﺮ ﺍﺭﺽ ﺩﺭ‬ ‫ّ‬ ‫ﺧﻼﻑ ﺭﺿﺎﻯ ﺍﻭ ﺣﺮﮐﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﻤﻪ ﮐﺎﻓﺮ ﻭ ﻣﻌﺮﺽ ﻭ‬

‫ﻣﺪﺑﺮﻧﺪ ﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﺁﻥ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ ﻭ ﻣﻘﺒﻞ ﻭ ﻓﺎﻋﻞ ﺍﻧﺪ ﺁﻧﭽﻪ ﺭﺍ‬

‫ﻧﻬﻰ ﻧﻤﻮﺩﻩ ﻭ ﺩﻭﺳﺘﺎﻥ ﺍﻭ ﻫﻤﻴﺸﻪ ﺩﺭ ﺩﺳﺖ ﺩﺷﻤﻨﺎﻥ ﻣﺒﺘﻼ ﻭ‬ ‫‪١٣٤‬‬

‫ﺍﻟﺸﻤﺲ ﻭﺍﺿﺢ ﺍﺳﺖ‪.‬‬ ‫ﻣﻘﻬﻮﺭﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺍﻇﻬﺮ ﻣﻦ ّ‬

‫ﺣﻖ ﻭ‬ ‫ﭘﺲ ﺑﺪﺍﻥ ﺍﻯ ﺳﺎﺋﻞ ﻃﺎﻟﺐ ﮐﻪ ﻫﺮﮔﺰ ﺳﻠﻄﻨﺖ ﻇﺎﻫﺮﻩ ﻧﺰﺩ ّ‬

‫ﺍﻭﻟﻴﺎﻯ ﺍﻭ ﻣﻌﺘﺒﺮ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺍﮔﺮ ﻣﻘﺼﻮﺩ‬ ‫ﺍﺯ ﻏﻠﺒﻪ ﻭ ﻗﺪﺭﺕ‪ ،‬ﻗﺪﺭﺕ ﻭ ﻏﻠﺒﻪ ﻇﺎﻫﺮﻯ ﺑﺎﺷﺪ ﮐﺎﺭ ﺑﺴﻴﺎﺭ ﺑﺮ ﺁﻥ‬

‫‪" :‬‬ ‫ﻟﻬﻢ‬ ‫ﺟﻨﺎﺏ ﺳﺨﺖ ﻣﻰ ﺷﻮﺩ‪ .‬ﻣﺜﻞ ﺁﻧﮑﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ٕ ‪‬‬ ‫ﺍﻥ ُ َ‬ ‫ﺟﻨﺪﻧﺎ َ ُ ُ‬

‫ﻳﺮﻳﺪﻭﻥ َﺍﻥ ُ ِ‬ ‫ﻳﻄﻔﺌﻮﺍ‬ ‫ﺍﻟﻐﺎﻟﺒﻮﻥ‪ ١ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ ُ ُ " :‬‬ ‫َ ُِ َ‬

‫ﺍﻥ‬ ‫ﻧﻮﺭﺍ‪َ ِ ِ‬ﺑﺎ َ ِ ِ‬ ‫ﻳﺄﺑﻰ ﺍ‪ّ ٕ ُ‬ﺍﻻ َ ْ‬ ‫ﻓﻮﺍﻫﻬﻢ ﻭ َ َ‬ ‫ُ َ‬

‫ﻓﻮﻕ‬ ‫ﺍﻟﮑﺎﻓﺮﻭﻥ‪ ٢ ".‬ﻭ ﺩﻳﮕﺮ‪" :‬ﻫﻮ‬ ‫ﮐﺮﻩ‬ ‫ﺍﻟﻐﺎﻟﺐ َ َ‬ ‫ُِ َ‬ ‫ُِ ‪‬‬ ‫ﻳﺘﻢ ُ َ ُ‬ ‫ﻧﻮﺭﻩ ﻭﻟﻮ َ ِ َ‬ ‫ِ ُ‬

‫‪ُ ١٣٥‬ﮐ ‪‬ﻞ َﺷﻲء‪ ".‬ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺍﮐﺜﺮﻯ ﺍﺯ ﻓﺮﻗﺎﻥ ﺻﺮﻳﺢ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ‬ ‫ْ‬ ‫ﻣﻔﺮﻯ ﺑﺮﺍﻯ ﺍﻳﺸﺎﻥ ﻧﻤﻰ ﻣﺎﻧﺪ‬ ‫ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺑﺎﺷﺪ ﮐﻪ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﻣﻰ ﮔﻮﻳﻨﺪ ّ‬ ‫ﺻﺎﻓﺎﺕ‪ ،‬ﺁﻳﻪ ‪١٧٣‬‬ ‫‪ -١‬ﺳﻮﺭﻩ‬ ‫ّ‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺗﻮﺑﻪ‪ ،‬ﺁﻳﻪ ‪٣٢‬‬

‫ﺹ ‪۸۳‬‬

‫ﺍﺯﻟﻴﻪ ﺭﺍ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﻣﮕﺮ ﺍﻧﮑﺎﺭ ﺟﻤﻴﻊ ﺍﻳﻦ ﮐﻠﻤﺎﺕ‬ ‫ﻗﺪﺳﻴﻪ ﻭ ﺍﺷﺎﺭﺍﺕ ّ‬ ‫ّ‬

‫ﺯﻳﺮﺍ ﮐﻪ ُﺟﻨﺪﻯ ﺍﺯ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻰ ﺍﻋﻠﻰ ﺩﺭ ﺍﺭﺽ ﻧﺒﻮﺩﻩ ﮐﻪ ﺍﻗﺮﺏ‬ ‫ﺍﻟﻰ ﺍ‪ ‬ﺑﺎﺷﺪ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺑﺮ ﺭﻭﻯ ﺍﺭﺽ ﻣﺜﻠﻰ ﻭ ﺷﺒﻬﻰ‬

‫ﻣﺜﻠﻪ ﻓﻰ ُ ِ‬ ‫ﺍﻟﻤﻠﮏ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺷﻨﻴﺪﻳﺪ‬ ‫ﻟﻮﻻﻩ َﻟﻢ ُ‬ ‫ﻳﮑﻦ ُ ُ‬ ‫ﻧﺪﺍﺷﺖ‪ُ َ .‬‬ ‫ﺍﻟﻈﺎﻟﻤﻴﻦ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺑﺮ‬ ‫ﻟﻌﻨﺔ ﺍ‪َ َ ِ‬‬ ‫ﮐﻪ ﭼﻪ ﻭﺍﻗﻊ ﺷﺪ‪َ .‬ﺍﻻ َ ُ‬ ‫ﺍﻟﻘﻮﻡ ‪َ ِ ‬‬ ‫ﻋﻠﻰ َ ِ‬

‫ﺣﻖ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ ﻭ‬ ‫‪ ١٣٦‬ﺣﺴﺐ ﻇﺎﻫﺮ ﺗﻔﺴﻴﺮ ﮐﻨﻴﺪ ﺍﻳﻦ ﺁﻳﻪ ﻫﻴﭻ ﺩﺭ ّ‬ ‫ﺟﻨﻮﺩ ﺍﻭ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺻﺎﺩﻕ ﻧﻤﻰ ﺁﻳﺪ ﭼﻪ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﮐﻪ‬ ‫ﻣﻐﻠﻮﺑﻴﺖ‬ ‫ﺟﻨﺪﻳﺘﺶ ﻣﺜﻞ ﺷﻤﺲ ﻻﺋﺢ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﺩﺭ ﻧﻬﺎﻳﺖ‬ ‫ّ‬ ‫ّ‬

‫ﻃﻒ ﮐﺄﺱ ﺷﻬﺎﺩﺕ ﺭﺍ ﻧﻮﺷﻴﺪﻧﺪ‪ .‬ﻭ‬ ‫ﻭ‬ ‫ﻣﻈﻠﻮﻣﻴﺖ ﺩﺭ ﺍﺭﺽ ّ‬ ‫ّ‬

‫‪" :‬‬ ‫ﻳﺮﻳﺪﻭﻥ َﺍﻥ ُ ِ‬ ‫ﻳﻄﻔﺌﻮﺍ‬ ‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ُ ُ َ‬

‫ﻧﻮﺭﻩ ﻭﻟﻮ‬ ‫ﻧﻮﺭﺍ‪ِ ِ َ َ ِ ِ‬‬ ‫ﻳﺄﺑﻰ ﺍ‪ّ ٕ ُ‬ﺍﻻ َﺍﻥ ُ ِ ‪‬‬ ‫ﻳﺘﻢ ُ َ ُ‬ ‫ﺑﺎﻓﻮﺍﻫﻬﻢ ﻭ َ َ‬ ‫ُ َ‬

‫ﺍﻟﮑﺎﻓﺮﻭﻥ‪ ١" ،‬ﺍﮔﺮ ﺑﺮ ﻇﺎﻫﺮ ﻣﻠﮑﻰ ﺗﻔﺴﻴﺮ ﺷﻮﺩ ﻫﺮﮔﺰ ﻣﻮﺍﻓﻖ‬ ‫ﮐﺮﻩ‬ ‫ُِ َ‬ ‫َِ َ‬

‫ﻧﻴﺎﻳﺪ ﺯﻳﺮﺍ ﮐﻪ ﻫﻤﻴﺸﻪ ﺍﻧﻮﺍﺭ ﺍﻟﻬﻰ ﺭﺍ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺍﻃﻔﺎء‬

‫ﻧﻤﻮﺩﻧﺪ ﻭ ﺳﺮﺍﺝ ﻫﺎﻯ ﺻﻤﺪﺍﻧﻰ ﺭﺍ ﺧﺎﻣﻮﺵ ﮐﺮﺩﻧﺪ‪ .‬ﻣﻊ ﺫﻟﮏ ﻏﻠﺒﻪ‬ ‫ﺍﺯ ﮐﺠﺎ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻭ ﻣﻨﻊ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ" :‬ﻭ‬

‫ﻧﻮﺭﻩ " ‪ ٢‬ﭼﻪ ﻣﻌﻨﻰ ﺩﺍﺭﺩ؟ ﭼﻨﺎﻧﭽﻪ ﻣﻼﺣﻈﻪ ﺷﺪ‬ ‫ﻳﺄﺑﻰ ﺍ‪ّ ٕ ُ‬ﺍﻻ َﺍﻥ ُ ِ ‪‬‬ ‫ﻳﺘﻢ ُ َ‬ ‫َ َ‬

‫ﻣﺤﻞ ﺍﻣﻨﻰ ﻧﻴﺎﺳﻮﺩﻧﺪ ﻭ ﺷﺮﺑﺖ‬ ‫ﺟﻤﻴﻊ ﺍﻧﻮﺍﺭ ﺍﺯ ﺩﺳﺖ ﻣﺸﺮﮐﻴﻦ ﺩﺭ‬ ‫ّ‬

‫ﻣﻈﻠﻮﻣﻴﺖ ﺍﻳﻦ ﺍﻧﻮﺍﺭ ﺑﻪ ﻗﺴﻤﻰ ﺑﻮﺩ ﮐﻪ ﻫﺮ‬ ‫ﺭﺍﺣﺘﻰ ﻧﻴﺎﺷﺎﻣﻴﺪﻧﺪ‪ .‬ﻭ‬ ‫ّ‬

‫ﻧﻔﺴﻰ ﺑﺮ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﻭﺍﺭﺩ ﻣﻰ ﺁﻭﺭﺩ ﺁﻧﭽﻪ ﺭﺍ ﺍﺭﺍﺩﻩ ﻣﻰ ﻧﻤﻮﺩ‬ ‫‪ ١‬ﻭ ‪ - ٢‬ﺳﻮﺭﻩ ﺗﻮﺑﻪ‪ ،‬ﺁﻳﻪ ‪٣٢‬‬

‫ﺹ ‪۸۴‬‬

‫ﭼﻨﺎﻧﭽﻪ ﻫﻤﻪ ﺭﺍ ﺍﺣﺼﺎء ﻭ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻣﻊ ﺫﻟﮏ ﭼﮕﻮﻧﻪ ﺍﻳﻦ‬

‫‪١٣٧‬‬

‫ﻋﺰ‬ ‫ﻣﺮﺩﻡ ﺍﺯ ﻋﻬﺪﻩ ﻣﻌﺎﻧﻰ ﻭ ﺑﻴﺎﻥ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ ﻭ ﺁﻳﺎﺕ ّ‬

‫ﺻﻤﺪﺍﻧﻰ ﺑﺮ ﻣﻰ ﺁﻳﻨﺪ؟ ﺑﺎﺭﻯ‪ ،‬ﻣﻘﺼﻮﺩ ﻧﻪ ﭼﻨﺎﻥ ﺍﺳﺖ ﮐﻪ ﺍﺩﺭﺍﮎ‬

‫ﻧﻤﻮﺩﻧﺪ ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻏﻠﺒﻪ ﻭ ﻗﺪﺭﺕ ﻭ ﺍﺣﺎﻃﻪ ﻣﻘﺎﻣﻰ ﺩﻳﮕﺮ ﻭ‬

‫ﺗﺮﺷﺤﺎﺕ ﺩﻡ ﺁﻥ‬ ‫ﺍﻣﺮﻯ ﺩﻳﮕﺮ ﺍﺳﺖ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﻏﻠﺒﻪ ّ‬ ‫ﺗﺮﺷﺢ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﺷﺮﺍﻓﺖ ﻭ ﻏﻠﺒﻪ ﺁﻥ‬ ‫ﺣﻀﺮﺕ ﺭﺍ ﮐﻪ ﺑﺮ ﺗﺮﺍﺏ ّ‬

‫ﺗﺼﺮﻑ ﺩﺭ ﺍﺟﺴﺎﺩ ﻭ ﺍﺭﻭﺍﺡ ﻧﺎﺱ‬ ‫ﺩﻡ‪ ،‬ﺗﺮﺍﺏ ﭼﮕﻮﻧﻪ ﻏﻠﺒﻪ ﻭ‬ ‫ّ‬

‫ﺫﺭﻩ ﺍﻯ ﺍﺯ ﺁﻥ‬ ‫ﻓﺮﻣﻮﺩﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻫﺮ ﻧﻔﺴﻰ ﺑﺮﺍﻯ ﺍﺳﺘﺸﻔﺎء ﺑﻪ ّ‬

‫ﻣﺮﺯﻭﻕ ﺷﺪ ﺷﻔﺎ ﻳﺎﻓﺖ ﻭ ﻫﺮ ﻭﺟﻮﺩ ﮐﻪ ﺑﺮﺍﻯ ﺣﻔﻆ ﻣﺎﻝ ﻗﺪﺭﻯ ﺍﺯ‬

‫ﻣﻘﺪﺱ ﺭﺍ ﺑﻪ ﻳﻘﻴﻦ ﮐﺎﻣﻞ ﻭ ﻣﻌﺮﻓﺖ ﺛﺎﺑﺘﻪ ﺭﺍﺳﺨﻪ ﺩﺭ‬ ‫ﺁﻥ ﺗﺮﺍﺏ ّ‬

‫ﺑﻴﺖ ﻧﮕﺎﻩ ﺩﺍﺷﺖ ﺟﻤﻴﻊ ﻣﺎﻟﺶ ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﺮﺍﺗﺐ‬

‫ﺑﺎﻃﻨﻴﻪ ﺭﺍ ﺫﮐﺮ ﻧﻤﺎﻳﻢ‬ ‫ﺗﺄﺛﻴﺮﺍﺕ ﺁﻥ ﺍﺳﺖ ﺩﺭ ﻇﺎﻫﺮ ﻭ ﺍﮔﺮ ﺗﺄﺛﻴﺮﺍﺕ‬ ‫ّ‬

‫‪١٣٨‬‬

‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺩﻳﻦ ﺧﺪﺍ‬ ‫ّ‬ ‫ﺍﻟﺒﺘﻪ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ ﺗﺮﺍﺏ ﺭﺍ ّ‬

‫ﺑﺎﻟﻤﺮﻩ ﺧﺎﺭﺝ ﮔﺸﺘﻪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻼﺣﻈﻪ ﻧﻤﺎ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺑﻪ ﻧﻬﺎﻳﺖ‬ ‫ّ‬

‫ﺫﻟﺖ ﺁﻥ ﺣﻀﺮﺕ ﺷﻬﻴﺪ ﺷﺪ ﻭ ﺍﺣﺪﻯ ﻧﺒﻮﺩ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺩﺭ‬ ‫ّ‬

‫ﻇﺎﻫﺮ ﻧﺼﺮﺕ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﻏﺴﻞ ﺩﻫﺪ ﻭ ﮐﻔﻦ ﻧﻤﺎﻳﺪ ﻣﻊ ﺫﻟﮏ ﺣﺎﻝ‬

‫ﺷﺪ ﺭﺣﺎﻝ‬ ‫ﭼﮕﻮﻧﻪ ﺍﺯ ﺍﻃﺮﺍﻑ ﻭ ﺍﮐﻨﺎﻑ ﺑﻼﺩ ﭼﻘﺪﺭ ﺍﺯ ﻣﺮﺩﻡ ﮐﻪ ّ‬ ‫‪١٣٩‬‬

‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺑﺮﺍﻯ ﺣﻀﻮﺭ ﺩﺭ ﺁﻥ ﺍﺭﺽ ﮐﻪ ﺳﺮ ﺑﺮ ﺁﻥ ﺁﺳﺘﺎﻥ ﺑﻤﺎﻟﻨﺪ‪.‬‬ ‫ﺭﺑﺎﻧﻰ‪ .‬ﻭ‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﻏﻠﺒﻪ ﻭ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﻭ ﺷﻮﮐﺖ ﻭ ﻋﻈﻤﺖ ّ‬

‫ﺗﺼﻮﺭ ﻧﻨﻤﺎﺋﻰ ﮐﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﺑﻌﺪ ﺍﺯ ﺷﻬﺎﺩﺕ ﺁﻥ ﺣﻀﺮﺕ‬ ‫ﻫﻤﭽﻪ‬ ‫ّ‬

‫ﺹ ‪۸۵‬‬

‫ﻣﺘﺮﺗﺐ ﺍﺳﺖ ﺯﻳﺮﺍ ﮐﻪ‬ ‫ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﭼﻪ ﺛﻤﺮﻯ ﺑﺮﺍﻯ ﺁﻥ ﺣﻀﺮﺕ ّ‬

‫ﺁﻥ ﺣﻀﺮﺕ ﻫﻤﻴﺸﻪ ﺣﻲ ﺍﺳﺖ ﺑﻪ ﺣﻴﺎﺕ ﺍﻟﻬﻰ ﻭ ﺩﺭ ﺭﻓﺮﻑ ﺍﻣﺘﻨﺎﻉ‬ ‫ّ‬ ‫ﻗﺮﺏ ﻭ ﺳﺪﺭﻩ ﺍﺭﺗﻔﺎﻉ ﻭﺻﻞ ﺳﺎﮐﻦ‪ .‬ﻭ ﺍﻳﻦ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﺩﺭ‬ ‫ﮐﻞ ﻗﺎﺋﻢ ﺍﻧﺪ‪ ،‬ﻳﻌﻨﻰ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻭ ﻧﻔﺲ ﻭ ﺭﻭﺡ ﻫﻤﻪ‬ ‫ﻣﻘﺎﻡ ﺍﻧﻔﺎﻕ ّ‬

‫ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺩﻭﺳﺖ ﺍﻧﻔﺎﻕ ﻧﻤﻮﺩﻩ ﻭ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﻴﭻ ﺭﺗﺒﻪ ﺍﻯ‬

‫ﺍﺣﺐ ﺍﺯ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻴﺴﺖ‪ .‬ﻋﺎﺷﻘﺎﻥ ﺟﺰ ﺭﺿﺎﻯ ﻣﻌﺸﻮﻕ‬ ‫ﻧﺰﺩﺷﺎﻥ‬ ‫ّ‬ ‫ﻣﻄﻠﺒﻰ ﻧﺪﺍﺭﻧﺪ ﻭ ﺟﺰ ﻟﻘﺎﻯ ﻣﺤﺒﻮﺏ ﻣﻨﻈﻮﺭﻯ ﻧﺠﻮﻳﻨﺪ‪ .‬ﺩﻳﮕﺮ ﺍﮔﺮ‬

‫ﺑﺨﻮﺍﻫﻢ ﺭﺷﺤﻰ ﺍﺯ ﺍﺳﺮﺍﺭ ﺷﻬﺎﺩﺕ ﻭ ﺛﻤﺮﻫﺎﻯ ﺁﻥ ﺭﺍ ﺫﮐﺮ ﻧﻤﺎﻳﻢ‬ ‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺍﻟﻮﺍﺡ ﮐﻔﺎﻳﺖ ﻧﮑﻨﺪ ﻭ ﺑﻪ ﺍﻧﺘﻬﺎ ﻧﺮﺳﺎﻧﺪ‪ .‬ﺍﻧﺸﺎءﺍ‪‬‬ ‫ّ‬

‫ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﮐﻪ ﻧﺴﻴﻢ ﺭﺣﻤﺘﻰ ﺑﻮﺯﺩ ﻭ ﺷﺠﺮﻩ ﻭﺟﻮﺩ ﺍﺯ ﺭﺑﻴﻊ ﺍﻟﻬﻰ‬

‫ﺭﺑﺎﻧﻰ ﭘﻰ ﺑﺮﻳﻢ ﻭ ﺑﻪ‬ ‫ﺧﻠﻌﺖ ﺟﺪﻳﺪ ﭘﻮﺷﺪ ﺗﺎ ﺑﻪ ﺍﺳﺮﺍﺭ ﺣﮑﻤﺖ ّ‬

‫ﮐﻞ ﺷﻰء ﺑﻰ ﻧﻴﺎﺯ ﮔﺮﺩﻳﻢ‪ .‬ﺗﺎ ﺣﺎﻝ ﻧﻔﺴﻰ‬ ‫ﻋﻨﺎﻳﺖ ﺍﻭ ﺍﺯ ﻋﺮﻓﺎﻥ ّ‬

‫ﻣﺸﻬﻮﺩ ﻧﮕﺸﺖ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﻓﺎﺋﺰ ﺁﻳﺪ ﻣﮕﺮ ﻣﻌﺪﻭﺩﻯ ﻗﻠﻴﻞ ﮐﻪ‬ ‫ﻫﻴﭻ ﻣﻌﺮﻭﻑ ﻧﻴﺴﺘﻨﺪ ﺗﺎ ﺑﻌﺪ ﻗﻀﺎﻯ ﺍﻟﻬﻰ ﭼﻪ ﺍﻗﺘﻀﺎ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ‬

‫ﺑﺪﺍﺋﻊ‬ ‫ﻧﺬﮐﺮ َ ُ‬ ‫ﺧﻠﻒ ﺳﺮﺍﺩﻕ ﺍﻣﻀﺎ ﭼﻪ ﻇﺎﻫﺮ ﺷﻮﺩ‪َ ِ َ .‬‬ ‫ﮐﺬﻟﮏ َ ُ ُ‬ ‫ﻟﮑﻢ ِﻣﻦ َ ِ‬ ‫ﻧﻐﻤﺎﺕ ِ‬ ‫ﻋﻠﻴﮑﻢ ﻣﻦ َ َ ِ‬ ‫ﻟﻌﻠﮑﻢ ِﺑﻤﻮﺍﻗﻊ‬ ‫ﺍﻟﻔﺮﺩﻭﺱ َ َ ‪ُ ‬‬ ‫ﺍﻣﺮﺍ‪َ ‬ﻭ ُﻧﻠﻘﻰ َ َ ُ‬ ‫ِ‬

‫ﺗﺼﻠﻮﻥ ﻭ ِﻣﻦ َ َ ِ‬ ‫ﺗﺮﺯﻗﻮﻥ‪ .‬ﭘﺲ ﺑﻪ ﻳﻘﻴﻦ ﺑﺎﻳﺪ‬ ‫ﺍﻟﻌﻠﻢ ُ َ ُ َ‬ ‫ﺍﻟﻌﻠﻢ َ ِ ُ َ‬ ‫ﺛﻤﺮﺍﺕ ِ ِ‬ ‫ِ ِ‬

‫ﺩﺍﻧﺴﺖ ﮐﻪ ﺍﻳﻦ ﺷﻤﻮﺱ ﻋﻈﻤﺖ ﺍﮔﺮ ﭼﻪ ﺑﺮ ﻧﻘﻄﻪ ﺗﺮﺍﺏ ﺟﺎﻟﺲ‬

‫ﺑﺎﺷﻨﺪ ﺑﺮ ﻋﺮﺵ ﺍﻋﻈﻢ ﺳﺎﮐﻦ ﺍﻧﺪ ﻭ ﺍﮔﺮ ﻓﻠﺴﻰ ﻧﺰﺩﺷﺎﻥ ﻣﻮﺟﻮﺩ‬ ‫ﻧﺒﺎﺷﺪ ﺑﺮ ﺭﻓﺮﻑ ﻏﻨﺎ ﻃﺎﺋﺮﺍﻧﺪ ﻭ ﺩﺭ ﺣﻴﻨﻰ ﮐﻪ ﺩﺭ ﺩﺳﺖ‬

‫‪١٤٠‬‬

‫ﺹ ‪۸۶‬‬

‫ﺩﺷﻤﻨﺎﻥ ﻣﺒﺘﻼﻳﻨﺪ ﺑﺮ ﻳﻤﻴﻦ ﻗﺪﺭﺕ ﻭ ﻏﻠﺒﻪ ﺳﺎﮐﻦ ﻭ ﺩﺭ ﮐﻤﺎﻝ‬

‫ﻣﺘﮑﺄ ﻭ ﺩﺭ‬ ‫ّ‬ ‫ﻋﺰﺕ ﺻﻤﺪﺍﻧﻰ ﺟﺎﻟﺲ ﻭ ّ‬ ‫ﺫﻟﺖ ﻇﺎﻫﺮﻩ ﺑﺮ ﻋﺮﺵ ّ‬

‫‪ ١٤١‬ﻧﻬﺎﻳﺖ ﻋﺠﺰ ﻇﺎﻫﺮﻯ ﺑﺮ ﮐﺮﺳﻲ ﺳﻠﻄﻨﺖ ﻭ ﺍﻗﺘﺪﺍﺭ ﻗﺎﺋﻢ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ّ‬ ‫ﮐﻪ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﺭﻭﺯﻯ ﺑﺮ ﮐﺮﺳﻲ ﺟﺎﻟﺲ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻧﻐﻤﺎﺕ‬ ‫ّ‬ ‫ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺑﻴﺎﻧﺎﺗﻰ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﻯ‬

‫ﺳﺪ ﺟﻮﻉ ﻣﻰ ﻧﻤﺎﻳﻢ‬ ‫ﻣﺮﺩﻡ‪ ،‬ﻏﺬﺍﻯ ﻣﻦ ﺍﺯ ﮔﻴﺎﻩ ﺍﺭﺽ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺁﻥ ّ‬

‫ﻭ ﻓﺮﺍﺵ ﻣﻦ ﺳﻄﺢ ﺯﻣﻴﻦ ﺍﺳﺖ ﻭ ﺳﺮﺍﺝ ﻣﻦ ﺩﺭ ﺷﺐ ﻫﺎ ﺭﻭﺷﻨﻰ‬

‫ﻣﺎﻩ ﺍﺳﺖ ﻭ ﻣﺮﮐﻮﺏ ﻣﻦ ﭘﺎﻫﺎﻯ ﻣﻨﺴﺖ ﻭ ﮐﻴﺴﺖ ﺍﺯ ﻣﻦ ﻏﻨﻰ ﺗﺮ‬

‫ﺑﺮ ﺭﻭﻯ ﺯﻣﻴﻦ ؟ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺻﺪ ﻫﺰﺍﺭ ﻏﻨﺎ ﻃﺎﺋﻒ ﺣﻮﻝ ﺍﻳﻦ‬ ‫ﺫﻟﺖ‪ .‬ﺍﮔﺮ ﺑﻪ‬ ‫ﻋﺰﺕ ﻃﺎﻟﺐ ﺍﻳﻦ ّ‬ ‫ﻓﻘﺮ ﺍﺳﺖ ﻭ ﺻﺪ ﻫﺰﺍﺭ ﻣﻠﮑﻮﺕ ّ‬

‫‪١٤٢‬‬

‫ﺭﺷﺤﻰ ﺍﺯ ﺑﺤﺮ ﺍﻳﻦ ﻣﻌﺎﻧﻰ ﻓﺎﺋﺰ ﺷﻮﻯ ﺍﺯ ﻋﺎﻟﻢ ﻣﻠﮏ ﻭ ﻫﺴﺘﻰ‬

‫ﺑﻬﺎﺝ ﺟﺎﻥ ﺑﺎﺯﻯ‪ .‬ﻭ‬ ‫ﺩﺭ ﮔﺬﺭﻯ ﻭ ﭼﻮﻥ ﻃﻴﺮ ﻧﺎﺭ ﺩﺭ ﺣﻮﻝ ﺳﺮﺍﺝ ّ‬

‫ﻣﺜﻞ ﺍﻳﻦ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﺫﮐﺮ ﺷﺪﻩ ﮐﻪ ﺭﻭﺯﻯ ﺷﺨﺼﻰ ﺍﺯ‬

‫ﺍﺻﺤﺎﺏ ﺩﺭ ﺧﺪﻣﺖ ﺁﻥ ﺣﻀﺮﺕ ﺷﮑﺎﻳﺖ ﺍﺯ ﻓﻘﺮ ﻧﻤﻮﺩ‪ .‬ﺁﻥ ﺟﻤﺎﻝ‬

‫ﻻ ﻳﺰﺍﻟﻰ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺗﻮ ﻏﻨﻰ ﻫﺴﺘﻰ ﻭ ﺍﺯ ﺷﺮﺍﺏ ﻏﻨﺎ ﺁﺷﺎﻣﻴﺪﻩ ﺍﻯ‪.‬‬ ‫ﻣﺘﺤﻴﺮ ﺷﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﻏﻨﻲ ﻫﺴﺘﻢ‬ ‫ﺁﻥ ﻓﻘﻴﺮ ﺍﺯ ﺑﻴﺎﻥ ﻃﻠﻌﺖ ﻣﻨﻴﺮ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺤﺒﺖ ﻣﺎ ﺭﺍ‬ ‫ﮐﻪ ﺑﻪ ﻓﻠﺴﻰ ﻣﺤﺘﺎﺟﻢ؟ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ‬ ‫ّ‬

‫ﻧﺪﺍﺭﻯ؟ ﻋﺮﺽ ﻧﻤﻮﺩ‪ :‬ﺑﻠﻰ‪ ،‬ﻳﺎ ﺍﺑﻦ ﺭﺳﻮﻝ ﺍ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﺑﻪ ﻫﺰﺍﺭ‬ ‫ﺩﻳﻨﺎﺭ ﺍﻳﻦ ﺭﺍ ﻣﺒﺎﻳﻌﻪ ﻣﻰ ﻧﻤﺎﺋﻰ؟ ﻋﺮﺽ ﻧﻤﻮﺩ ﮐﻪ ﺑﻪ ﺟﻤﻴﻊ ﺩﻧﻴﺎ ﻭ‬

‫ﺁﻧﭽﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻧﻤﻰ ﺩﻫﻢ‪ .‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺁﻳﺎ ﻧﻔﺴﻰ ﮐﻪ ﭼﻨﻴﻦ‬

‫ﺹ ‪۸۷‬‬

‫ﭼﻴﺰﻯ ﻧﺰﺩ ﺍﻭ ﺑﺎﺷﺪ ﮐﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﻋﺎﻟﻢ ﻧﺪﻫﺪ ﭼﮕﻮﻧﻪ ﻓﻘﻴﺮ ﺍﺳﺖ؟‬

‫ﻋﺰﺕ ﻭ ﺳﻠﻄﻨﺖ ﻭ ﻗﺪﺭﺕ ﻭ ﻣﺎﺩﻭﻥ‬ ‫ﻭ ﺍﻳﻦ ﻓﻘﺮ ﻭ ﻏﻨﺎ ﻭ ّ‬ ‫ﺫﻟﺖ ﻭ ّ‬

‫ﺁﻥ ﮐﻪ ﻧﺰﺩ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﻣﻌﺘﺒﺮ ﺍﺳﺖ ﺩﺭ ﺁﻥ ﺳﺎﺣﺖ ﻣﺬﮐﻮﺭ‬

‫‪١٤٣‬‬

‫ﺍﻟﻔﻘﺮﺍء ٕ َﺍﻟﻰ‬ ‫ﺍﻟﻨﺎﺱ ُ ُ‬ ‫ﺍﻳﻬﺎ ّ ُ‬ ‫ﻧﻴﺴﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻳﺎ َ ‪َ ‬‬ ‫ﺍﻧﺘﻢ ُ َ َ ُ‬

‫ﻫﻮ َ ِ‬ ‫ﺍﻟﻐﻨﻲ‪ ١ ".‬ﭘﺲ ﻣﻘﺼﻮﺩ ﺍﺯ ﻏﻨﺎ‪ ،‬ﻏﻨﺎﻯ ﺍﺯ ﻣﺎ ﺳﻮﻯ‬ ‫ﺍ‪ ‬ﻭ ﺍ‪َ ُ ُ‬‬ ‫‪‬‬ ‫ﺍﺳﺖ ﻭ ﺍﺯ ﻓﻘﺮ‪ ،‬ﻓﻘﺮ ﺑﺎ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺭﻭﺯﻯ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ‬

‫ﺭﺍ ﻳﻬﻮﺩ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻧﺪ ﻭ ﺧﻮﺍﺳﺘﻨﺪ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﻗﺮﺍﺭ ﻓﺮﻣﺎﻳﺪ‬ ‫ﺍﺩﻋﺎﻯ ﻣﺴﻴﺤﻰ ﻭ ﭘﻴﻐﻤﺒﺮﻯ ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺣﮑﻢ ﺑﺮ ﮐﻔﺮ ﺁﻥ‬ ‫ﺑﺮ ﺍﻳﻨﮑﻪ ّ‬

‫ﺣﺪ ﻗﺘﻞ ﺑﺮ ﺍﻭ ﺟﺎﺭﻯ ﺳﺎﺯﻧﺪ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺁﻥ‬ ‫ﺣﻀﺮﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ّ‬

‫ﺧﻮﺭﺷﻴﺪ ﺳﻤﺎء ﻣﻌﺎﻧﻰ ﺭﺍ ﺩﺭ ﻣﺠﻠﺲ ﻓﻴﻼﻃﺲ ﻭ ﻗﻴﺎﻓﺎ ﮐﻪ ﺍﻋﻈﻢ‬

‫ﻋﻠﻤﺎﻯ ﺁﻥ ﻋﺼﺮ ﺑﻮﺩ ﺣﺎﺿﺮ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﺟﻤﻴﻊ ﻋﻠﻤﺎ ﺩﺭ ﺁﻥ ﻣﺤﻀﺮ‬

‫ﺣﻀﻮﺭ ﻫﻢ ﺭﺳﺎﻧﺪﻧﺪ ﻭ ﺟﻤﻊ ﮐﺜﻴﺮﻯ ﺑﺮﺍﻯ ﺗﻤﺎﺷﺎ ﻭ ﺍﺳﺘﻬﺰﺍء ﻭ‬ ‫ﺍﺫﻳﺖ ﺁﻥ ﺣﻀﺮﺕ ﻣﺠﺘﻤﻊ ﺷﺪﻧﺪ‪ .‬ﻭ ﻫﺮﭼﻪ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ‬ ‫ّ‬ ‫ﺍﺳﺘﻔﺴﺎﺭ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺷﺎﻳﺪ ﺍﻗﺮﺍﺭ ﺑﺸﻨﻮﻧﺪ ﺣﻀﺮﺕ ﺳﮑﻮﺕ‬

‫ﻣﺘﻌﺮﺽ ﺟﻮﺍﺏ ﻧﺸﺪﻧﺪ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﻣﻠﻌﻮﻧﻰ‬ ‫ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﻫﻴﭻ‬ ‫ّ‬

‫ﺑﺮﺧﺎﺳﺖ ﻭ ﺁﻣﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﻗﺴﻢ ﺩﺍﺩ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ‬ ‫ﮐﻪ ﺁﻳﺎ ﺗﻮ ﻧﮕﻔﺘﻰ ﮐﻪ ﻣﻨﻢ ﻣﺴﻴﺢ ﺍ‪ ‬ﻭ ﻣﻨﻢ ﻣﻠﮏ ﺍﻟﻤﻠﻮﮎ ﻭ ﻣﻨﻢ‬

‫ﻣﺨﺮﺏ ﻳﻮﻡ ﺳﺒﺖ؟ ﺁﻥ ﺣﻀﺮﺕ ﺭﺃﺱ ﻣﺒﺎﺭﮎ‬ ‫ﺻﺎﺣﺐ ﮐﺘﺎﺏ ﻭ ﻣﻨﻢ‬ ‫ّ‬

‫‪" :‬‬ ‫ِ‬ ‫ﺟﻠﺲ‬ ‫ﺭﺍ ﺑﻠﻨﺪ ﻧﻤﻮﺩﻩ ﻓﺮﻣﻮﺩﻧﺪ َﺍﻣﺎ َﺗﺮﻯ ‪‬‬ ‫ﺍﺑﻦ ‪‬‬ ‫ﺍﻻﻧﺴﺎﻥ َﻗﺪ َ َ َ‬ ‫ﺑﺎﻥ ْ َ‬

‫‪ -١‬ﺳﻮﺭﻩ ﻓﺎﻃﺮ‪ ،‬ﺁﻳﻪ ‪١٥‬‬

‫‪١٤٤‬‬

‫ﺹ ‪۸۸‬‬

‫ﺍﻟﻘﺪﺭﺓ َ ُ ّ ِ‬ ‫ﻳﻤﻴﻦ ُ َ ِ‬ ‫ﻭﺍﻟﻘﻮﺓ؟"‪ ١‬ﻳﻌﻨﻰ ﺁﻳﺎ ﻧﻤﻰ ﺑﻴﻨﻰ ﮐﻪ ﭘﺴﺮ ﺍﻧﺴﺎﻥ‬ ‫َﻋﻦ َ ِ‬

‫ﻗﻮﺕ ﺍﻟﻬﻰ ﺍﺳﺖ؟ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺑﺮ ﺣﺴﺐ‬ ‫ﺟﺎﻟﺲ ﺑﺮ ﻳﻤﻴﻦ ﻗﺪﺭﺕ ﻭ ّ‬

‫ﻇﺎﻫﺮ ﻫﻴﭻ ﺍﺳﺒﺎﺏ ﻗﺪﺭﺕ ﻧﺰﺩ ﺁﻥ ﺣﻀﺮﺕ ﻣﻮﺟﻮﺩ ﻧﺒﻮﺩ ﻣﮕﺮ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ‬ ‫ﻗﺪﺭﺕ‬ ‫ﺑﺎﻃﻨﻴﻪ ﮐﻪ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﺑﻮﺩ ّ‬ ‫ﮐﻞ ﻣﻦ ﻓﻰ ّ‬ ‫ّ‬ ‫ﺍﻻﺭﺽ ﺭﺍ‪ .‬ﺩﻳﮕﺮ ﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻢ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﻗﻮﻝ ﺑﺮ ﺁﻥ‬

‫ﺣﻀﺮﺕ ﭼﻪ ﻭﺍﺭﺩ ﺁﻣﺪ ﻭ ﭼﮕﻮﻧﻪ ﺑﻪ ﺍﻭ ﺳﻠﻮﮎ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺑﺎﻻﺧﺮﻩ‬

‫ﭼﻨﺎﻥ ﺩﺭ ﺻﺪﺩ ﺍﻳﺬﺍء ﻭ ﻗﺘﻞ ﺁﻥ ﺣﻀﺮﺕ ﺍﻓﺘﺎﺩﻧﺪ ﮐﻪ ﺑﻪ ﻓﻠﮏ‬ ‫‪١٤٥‬‬

‫ﭼﻬﺎﺭﻡ ﻓﺮﺍﺭ ﻧﻤﻮﺩ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﻧﺠﻴﻞ ﻟﻮﻗﺎ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻪ‬

‫ﺭﻭﺯﻯ ﺩﻳﮕﺮ ﺁﻥ ﺣﻀﺮﺕ ﺑﺮ ﻳﮑﻰ ﺍﺯ ﻳﻬﻮﺩ ﮔﺬﺷﺖ ﮐﻪ ﺑﻪ ﻣﺮﺽ‬

‫ﻓﻠﺞ ﻣﺒﺘﻼ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺑﺮ ﺳﺮﻳﺮ ﺍﻓﺘﺎﺩﻩ‪ .‬ﭼﻮﻥ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺩﻳﺪ‬

‫ﺑﻪ ﻗﺮﺍﺋﻦ ﺷﻨﺎﺧﺖ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻭ ﺍﺳﺘﻐﺎﺛﻪ ﻧﻤﻮﺩ ﻭ ﺁﻥ ﺣﻀﺮﺕ‬

‫ﺧﻄﺎﻳﺎﮎ‪ ٢ ".‬ﭼﻨﺪ ﻳﻬﻮﺩ‬ ‫َ‬ ‫ﺳﺮﻳﺮﮎ ‪َ ‬‬ ‫ﻓﺮﻣﻮﺩﻧﺪ‪ُ " :‬ﻗﻢ َﻋﻦ َ ِ َ‬ ‫ﻓﺈﻧﮏ َ ُ َ ٌ‬ ‫ﻣﻐﻔﻮﺭﺓ َ‬ ‫ﻳﻤﮑﻦ‬ ‫ﮐﻪ ﺩﺭ ﺁﻥ ﻣﮑﺎﻥ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ ﮐﻪ " َﻫﻞ ُ ِ ُ‬

‫َ َ ٍ‬ ‫ﺍﻟﻤﺴﻴﺢ‬ ‫ﻳﻐﻔﺮ َ‬ ‫ﻓﺎﻟﺘﻔﺖ َ ُ‬ ‫ﻻﺣﺪ َﺍﻥ َ ِ َ‬ ‫ﺍﻟﺨﻄﺎﻳﺎ ٕ ّﺍﻻ ﺍ‪َ َ َ َ ٣ ".‬‬ ‫ﻗﻢ َ ِ‬ ‫ﻓﺎﺣﻤﻞ‬ ‫ٕ َﺍﻟﻴﻬﻢ َ َ‬ ‫ﺍﻥ َ ُ َ‬ ‫ﺍﺳﻬﻞ َ ْ‬ ‫ﺍﻳﻤﺎ َ َ ُ‬ ‫ﻟﻪ ُ ْ‬ ‫ﻭﻗﺎﻝ‪ّ َ " :‬‬ ‫ﺍﻗﻮﻝ َ ُ‬ ‫ﻟﺘﻌﻠﻤﻮﺍ‬ ‫ﺧﻄﺎﻳﺎﮎ ِ َ ْ َ‬ ‫ﺳﺮﻳﺮﮎ َﺍﻡ َ ُ‬ ‫َ‬ ‫َ َ َ‬ ‫ﺍﻗﻮﻝ َﻟﻪ َ ْ ُ َ ٌ‬ ‫ﻣﻐﻔﻮﺭﺓ َ‬

‫ﺍﻻﺭﺽ‬ ‫ﺑﺎﻥ‬ ‫َِ ‪‬‬ ‫ﺍﻻﻧﺴﺎﻥ ُﺳﻠﻄﺎﻧﴼ َﻋﻠﻰ َ ِ‬ ‫ﻻﺑﻦ ٕ‬ ‫ِ‬

‫ِ َ ِْ َِ‬ ‫ﺍﻟﺨﻄﺎﻳﺎ" ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺑﻪ ﻓﺎﺭﺳﻰ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﭼﻮﻥ ﺁﻥ‬ ‫ﻟﻤﻐﻔﺮﺓ َ‬ ‫ﺣﻀﺮﺕ ﺑﻪ ﺁﻥ ﻋﺎﺟﺰ ﻣﺴﮑﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﺮﺧﻴﺰ‪ ،‬ﺑﺪﺭﺳﺘﻰ ﮐﻪ‬

‫ﻣﻌﺎﺻﻰ ﺗﻮ ﺁﻣﺮﺯﻳﺪﻩ ﺷﺪ‪ ،‬ﺟﻤﻌﻰ ﺍﺯ ﻳﻬﻮﺩ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺁﻳﺎ‬ ‫ﻣﺘﻰ‪ ،‬ﻓﺼﻞ ‪ ،٢٦‬ﺁﻳﻪ ‪٦٤‬‬ ‫‪ -١‬ﺍﻧﺠﻴﻞ ّ‬ ‫ﺁﻳﻪ ‪٢٦-١٨‬‬

‫‪ ٢‬ﻭ ‪ -٣‬ﺍﻧﺠﻴﻞ ﻟﻮﻗﺎ‪ ،‬ﻓﺼﻞ ‪،٥‬‬

‫ﺹ ‪۸۹‬‬

‫ﺟﺰ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻏﺎﻟﺐ ﻗﺎﺩﺭ ﮐﺴﻰ ﻗﺎﺩﺭ ﺑﺮ ﻏﻔﺮﺍﻥ ﻋﺒﺎﺩ ﻫﺴﺖ؟ ﺁﻥ‬

‫ﺣﻀﺮﺕ ﻣﻠﺘﻔﺖ ﺑﻪ ﺍﻳﺸﺎﻥ ﺷﺪﻩ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺁﻳﺎ ﮐﺪﺍﻡ ﺍﺳﻬﻞ‬

‫ﺍﺳﺖ ﻧﺰﺩ ﺷﻤﺎ ﺍﺯ ﺍﻳﻨﮑﻪ ﺑﮕﻮﻳﻢ ﺑﻪ ﺍﻳﻦ ﻋﺎﺟﺰ ﻓﺎﻟﺞ ﺑﺮﺧﻴﺰ ﻭ ﺑﺮﻭ‬

‫ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺑﮕﻮﻳﻢ ﺁﻣﺮﺯﻳﺪﻩ ﺍﺳﺖ ﮔﻨﺎﻫﺎﻥ ﺗﻮ‪ ،‬ﺗﺎ ﺁﻧﮑﻪ ﺑﺪﺍﻧﻴﺪ ﮐﻪ‬ ‫ﺍﺯ ﺑﺮﺍﻯ ﭘﺴﺮ ﺍﻧﺴﺎﻥ ﺳﻠﻄﺎﻧﻰ ﺍﺳﺖ ﺩﺭ ﺍﺭﺽ ﺑﺮﺍﻯ ﺁﻣﺮﺯﺵ‬

‫ﺫﻧﻮﺏ ﻣﺬﻧﺒﺎﻥ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺳﻠﻄﻨﺖ ﺣﻘﻴﻘﻰ ﻭ ﺍﻗﺘﺪﺍﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ‪.‬‬

‫ﻣﮑﺮﺭ ﺫﮐﺮ ﻣﻰ ﺷﻮﺩ ﺍﺯ ﻫﻤﻪ ﻣﻘﺎﻡ ﻭ ﻫﻤﻪ‬ ‫ﻫﻤﻪ ﺍﻳﻦ ﺗﻔﺎﺻﻴﻞ ﮐﻪ‬ ‫ّ‬

‫ﺟﺎ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺗﻠﻮﻳﺤﺎﺕ ﮐﻠﻤﺎﺕ ﺍﺻﻔﻴﺎﻯ ﺍﻟﻬﻰ‬

‫ﻣﻄﻠﻊ ﺷﻮﻳﺪ ﮐﻪ ﺷﺎﻳﺪ ﺍﺯ ﺑﻌﻀﻰ ﻋﺒﺎﺭﺍﺕ ﻗﺪﻡ ﻧﻠﻐﺰﺩ ﻭ ﻗﻠﺐ‬ ‫ّ‬

‫ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﻗﺪﻡ ﮔﺬﺍﺭﻳﻢ‬ ‫ﻣﻀﻄﺮﺏ ﻧﺸﻮﺩ ﻭ ﺑﻪ ﻗﺪﻡ ﻳﻘﻴﻦ ﺩﺭ ﺻﺮﺍﻁ ّ‬

‫ﻟﻌﻞ ﻧﺴﻴﻢ ﺭﺿﺎ ﺍﺯ ﺭﻳﺎﺽ ﻗﺒﻮﻝ ﺍﻟﻬﻰ ﺑﻮﺯﺩ ﻭ ﺍﻳﻦ ﻓﺎﻧﻴﺎﻥ ﺭﺍ ﺑﻪ‬ ‫ﮐﻪ ّ‬

‫ﻣﻠﮑﻮﺕ ﺟﺎﻭﺩﺍﻧﻰ ﺭﺳﺎﻧﺪ ﻭ ﻋﺎﺭﻑ ﺷﻮﻯ ﺑﺮ ﻣﻌﺎﻧﻰ ﺳﻠﻄﻨﺖ ﻭ‬

‫ﺍﻣﺜﺎﻝ ﺁﻥ ﮐﻪ ﺩﺭ ﺍﺧﺒﺎﺭ ﻭ ﺁﻳﺎﺕ ﺫﮐﺮ ﻳﺎﻓﺘﻪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺑﺮ ﺁﻥ‬ ‫ﻣﺤﻘﻖ ﻭ ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺑﻪ ﺁﻥ‬ ‫ﺟﻨﺎﺏ‬ ‫ّ‬

‫ﻣﺤﻤﺪﻯ ﺍﻋﺘﺮﺍﺽ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺑﻌﻴﻨﻪ ﺩﺭ‬ ‫ﺗﻤﺴﮏ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺑﺮ ﺟﻤﺎﻝ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﺸﺒﺚ ﻧﻤﻮﺩﻩ ﻭ ﺑﺮ ﻧﻘﻄﻪ‬ ‫ﺍﻳﻦ ﺯﻣﺎﻥ ﺍﺻﺤﺎﺏ ﻓﺮﻗﺎﻥ ﺑﻪ ﻫﻤﺎﻥ ّ‬

‫ﺑﻴﺎﻥ‪ ،‬ﺭﻭﺡ ﻣﻦ ﻓﻰ ﻣﻠﮑﻮﺕ ﺍﻻﻣﺮ ﻓﺪﺍﻩ ﺍﻋﺘﺮﺍﺽ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺍﻳﻦ‬ ‫ﺑﻰ ﺧﺮﺩﺍﻥ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻓﺮﻣﺎ ﮐﻪ ﺣﺮﻑ ﻳﻬﻮﺩﺍﻥ ﺭﺍ ﺍﻟﻴﻮﻡ ﻣﻰ ﮔﻮﻳﻨﺪ‬

‫‪" :‬‬ ‫ﺫﺭﻫﻢ ِﻓﻰ‬ ‫ﻧﺰﻝ ِﻣﻦ َ ْ ُ‬ ‫ﻗﺒﻞ ﻓﻰ ﺷﺄﻧﻬﻢ َ ْ ُ ْ‬ ‫ﻭ ﺷﺎﻋﺮ ﻧﻴﺴﺘﻨﺪ‪ .‬ﻓﻨﻌﻢ ﻣﺎ ُ ّ‬

‫ﻳﻌﻤﻬﻮﻥ‪٢".‬‬ ‫َ ْ ِ ِ‬ ‫ﻟﻌﻤﺮ َ‬ ‫ﺳﮑﺮﺗﻬﻢ َ ْ َ ُ َ‬ ‫ﺧﻮﺿﻬﻢ َ َ ُ َ‬ ‫ﮎ ‪ْ ُ‬‬ ‫ﺍﻧﻬﻢ َ ِﻟﻔﻰ َ َ ِ ِ ْ‬ ‫ﻳﻠﻌﺒﻮﻥ‪ُ ْ َ َ " ١ ".‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪٩١‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺣﺠﺮ‪ ،‬ﺁﻳﻪ ‪٧٢‬‬

‫‪١٤٦‬‬

‫ﺹ ‪۹۰‬‬

‫‪١٤٧‬‬

‫ﻣﺤﻤﺪﻯ ﺭﺍ ﺍﺯ ﺍﻓﻖ ﻋﻠﻢ ﻭ‬ ‫ﻫﻮﻳﻪ‪ ،‬ﺷﻤﺲ‬ ‫ّ‬ ‫ﭼﻮﻥ ﻏﻴﺐ ﺍﺯﻟﻰ ﻭ ﺳﺎﺫﺝ ّ‬

‫ﻣﻌﺎﻧﻰ ﻣﺸﺮﻕ ﻓﺮﻣﻮﺩ ﺍﺯ ﺟﻤﻠﻪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻋﻠﻤﺎﻯ ﻳﻬﻮﺩ ﺁﻥ ﺑﻮﺩ‬ ‫ﻧﺒﻰ ﻣﺒﻌﻮﺙ ﻧﺸﻮﺩ‪ .‬ﺑﻠﻰ‪ ،‬ﻃﻠﻌﺘﻰ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ّ‬

‫ﻣﻠﺖ ﻭ ﻣﺬﻫﺐ ﺍﻭ ﺭﺍ‬ ‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﺗﺮﻭﻳﺞ ّ‬

‫ﻧﻤﺎﻳﺪ ﺗﺎ ﺷﺮﻳﻌﻪ ﺷﺮﻳﻌﺖ ﻣﺬﮐﻮﺭﻩ ﺩﺭ ﺗﻮﺭﺍﺕ ﻫﻤﻪ ﺍﺭﺽ ﺭﺍ‬

‫ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻟﺴﺎﻥ ﺁﻥ ﻣﺎﻧﺪﮔﺎﻥ ﻭﺍﺩﻯ ُﺑﻌﺪ ﻭ‬

‫ﺍﺣﺪﻳﺖ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ِ َ َ َ " :‬‬ ‫ﻳﺪ ﺍ‪ِ‬‬ ‫ﺿﻼﻟﺖ‪ ،‬ﺳﻠﻄﺎﻥ‬ ‫ﺍﻟﻴﻬﻮﺩ َ ُ‬ ‫ّ‬ ‫ﻭﻗﺎﻟﺖ َ ُ ُ‬ ‫ﻳﺪﺍﻩ‬ ‫ﻟﻌﻨﻮﺍ ِﺑﻤﺎ ُ‬ ‫َ ُ ٌَ‬ ‫ﻗﺎﻟﻮﺍ َ ْ‬ ‫ﻏﻠﺖ َ ِ ِ ْ‬ ‫ﻣﻐﻠﻮﻟﺔ‪ْ  ُ .‬‬ ‫ﺑﻞ َ ُ‬ ‫ﺍﻳﺪﻳﻬﻢ َﻭ ُ ِ ُ‬

‫َْ ُ َ ِ‬ ‫ﻣﺒﺴﻮﻃﺘﺎﻥ‪ ١".‬ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﮔﻔﺘﻨﺪ ﻳﻬﻮﺩﺍﻥ ﺩﺳﺖ ﺧﺪﺍ ﺑﺴﺘﻪ ﺷﺪﻩ‪.‬‬

‫ﺑﺴﺘﻪ ﺑﺎﺩ ﺩﺳﺖ ﻫﺎﻯ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﻭ ﻣﻠﻌﻮﻥ ﺷﺪﻧﺪ ﺑﻪ ﺁﻧﭽﻪ ﺍﻓﺘﺮﺍ‬ ‫‪١٤٨‬‬

‫ﺑﺴﺘﻨﺪ‪ .‬ﺑﻠﮑﻪ ﺩﺳﺖ ﻫﺎﻯ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ ﺑﺎﺯ ﻭ ﻣﻬﻴﻤﻦ‬

‫ﺍﻳﺪﻳﻬﻢ‪٢ ".‬ﺍﮔﺮ ﭼﻪ ﺷﺮﺡ ﻧﺰﻭﻝ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ‬ ‫ﺍﺳﺖ‪ُ َ " ،‬‬ ‫ﻳﺪﺍ‪َ ْ َ ِ‬‬ ‫ﻓﻮﻕ َ ْ ِ ْ‬

‫ﻋﻠﻤﺎﻯ ﺗﻔﺴﻴﺮ ﻣﺨﺘﻠﻒ ﺫﮐﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﻟﮑﻦ ﺑﺮ ﻣﻘﺼﻮﺩ ﻧﺎﻇﺮ‬

‫ﺷﻮﻳﺪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻧﻪ ﭼﻨﻴﻦ ﺍﺳﺖ ﻳﻬﻮﺩ ﺧﻴﺎﻝ ﻧﻤﻮﺩﻧﺪ ﮐﻪ‬

‫ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻃﻠﻌﺖ ﻣﻮﺳﻮﻯ ﺭﺍ ﺧﻠﻖ ﻧﻤﻮﺩ ﻭ ﺧﻠﻌﺖ ﭘﻴﻐﻤﺒﺮﻯ‬

‫ﺑﺨﺸﻴﺪ ﻭ ﺩﻳﮕﺮ ﺩﺳﺖ ﻫﺎﻳﺶ ﻣﻐﻠﻮﻝ ﻭ ﺑﺴﺘﻪ ﺷﺪ ﻭ ﻗﺎﺩﺭ ﻧﻴﺴﺖ‬

‫ﺑﺮ ﺍﺭﺳﺎﻝ ﺭﺳﻮﻟﻰ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ‪ .‬ﻣﻠﺘﻔﺖ ﺍﻳﻦ ﻗﻮﻝ ﺑﻰ ﻣﻌﻨﻰ ﺷﻮﻳﺪ‬ ‫ﮐﻪ ﭼﻘﺪﺭ ﺍﺯ ﺷﺮﻳﻌﻪ ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ ﺩﻭﺭ ﺍﺳﺖ‪ .‬ﻭ ﺍﻟﻴﻮﻡ ﺟﻤﻴﻊ ﺍﻳﻦ‬

‫ﻣﺮﺩﻡ ﺑﻪ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﻣﺰﺧﺮﻓﺎﺕ ﻣﺸﻐﻮﻝ ﺍﻧﺪ‪ .‬ﻭ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻴﺶ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‪ ،‬ﺁﻳﻪ ‪٦٤‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻓﺘﺢ‪ ،‬ﺁﻳﻪ ‪١٠‬‬

‫ﺹ ‪۹۱‬‬

‫ﺣﻴﺚ‬ ‫ﻣﻰ ﮔﺬﺭﺩ ﮐﻪ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺗﻼﻭﺕ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺮ ﻳﻬﻮﺩ ﻣﻦ‬ ‫ُ‬

‫ﻳﺸﻌﺮ ﺍﻋﺘﺮﺍﺽ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻠﺘﻔﺖ ﻧﺸﺪﻧﺪ ﻭ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ ﺑﻪ‬ ‫ﻻ َ ُ‬ ‫ﺳﺮﴽ ﻭ ﺟﻬﺮﴽ ﻣﻰ ﮔﻮﻳﻨﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻳﻬﻮﺩ ﺑﻪ ﺁﻥ‬ ‫ﺍﻳﻨﮑﻪ ﺧﻮﺩ ّ‬

‫ﻣﻌﺘﻘﺪﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺷﻨﻴﺪﻩ ﺍﻳﺪ ﮐﻪ ﻣﻰ ﮔﻮﻳﻨﺪ ﺟﻤﻴﻊ ﻇﻬﻮﺭﺍﺕ ﻣﻨﺘﻬﻰ‬ ‫ﺷﺪﻩ ﻭ ﺍﺑﻮﺍﺏ ﺭﺣﻤﺖ ﺍﻟﻬﻰ ﻣﺴﺪﻭﺩ ﮔﺸﺘﻪ‪ ،‬ﺩﻳﮕﺮ ﺍﺯ ﻣﺸﺎﺭﻕ‬

‫ﻗﺪﺱ ﻣﻌﻨﻮﻯ ﺷﻤﺴﻰ ﻃﺎﻟﻊ ﻧﻤﻰ ﺷﻮﺩ ﻭ ﺍﺯ ﺑﺤﺮ ﻗﺪﻡ ﺻﻤﺪﺍﻧﻰ‬ ‫ﺭﺑﺎﻧﻰ ﻫﻴﮑﻠﻰ ﻣﺸﻬﻮﺩ‬ ‫ﺍﻣﻮﺍﺟﻰ ﻇﺎﻫﺮ ﻧﮕﺮﺩﺩ ﻭ ﺍﺯ ﺧﻴﺎﻡ ﻏﻴﺐ ّ‬

‫ﮐﻠﻴﻪ ﻭ ﺭﺣﻤﺖ‬ ‫ﻧﻴﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺍﺩﺭﺍﮎ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ‪ .‬ﻓﻴﺾ ّ ّ‬ ‫ﻣﻨﺒﺴﻄﻪ ﮐﻪ ﺑﻪ ﻫﻴﭻ ﻋﻘﻠﻰ ﻭ ﺍﺩﺭﺍﮐﻰ ﺍﻧﻘﻄﺎﻉ ﺁﻥ ﺟﺎﺋﺰ ﻧﻴﺴﺖ‬ ‫ﻫﻤﺖ‬ ‫ﺟﺎﺋﺰ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺍﻃﺮﺍﻑ ﻭ ﺟﻮﺍﻧﺐ‪ ،‬ﮐﻤﺮ ﻇﻠﻢ ﺑﺴﺘﻪ ﻭ ّ‬

‫ﮔﻤﺎﺷﺘﻪﺍﻧﺪ ﮐﻪ ﻧﺎﺭ ﺳﺪﺭﻩ ﺭﺍ ﺑﻪ ﻣﺎء ﻣﻠﺢ ﻇﻨﻮﻥ ﻣﺨﻤﻮﺩ ﻧﻤﺎﻳﻨﺪ ﻭ‬

‫ﺍﺣﺪﻳﻪ ﺭﺍ ﺩﺭ ﺣﺼﻦ ﺣﻔﻆ‬ ‫ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺯﺟﺎﺝ ﻗﺪﺭﺕ‪ ،‬ﺳﺮﺍﺝ‬ ‫ّ‬

‫ﺫﻟﺖ ﮐﺎﻓﻰ ﺍﺳﺖ ﺍﻳﻦ ﮔﺮﻭﻩ ﺭﺍ ﮐﻪ‬ ‫ﺧﻮﺩ ﻣﺤﻔﻮﻅ ﻣﻰ ﺩﺍﺭﺩ‪ .‬ﻭ ﻫﻤﻴﻦ ّ‬ ‫ﺍﺯ ﺍﺻﻞ ﻣﻘﺼﻮﺩ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪﻧﺪ ﻭ ﺍﺯ ﻟﻄﻴﻔﻪ ﻭ ﺟﻮﻫﺮ ﺍﻣﺮ ﻣﺤﺠﻮﺏ‬

‫ﻣﻘﺪﺭ ﺷﺪﻩ‬ ‫ﻻﺟﻞ ﺁﻧﮑﻪ ﻣﻨﺘﻬﻰ ﻓﻴﺾ ﺍﻟﻬﻰ ﮐﻪ ﺑﺮﺍﻯ ﻋﺒﺎﺩ ّ‬ ‫ﮔﺸﺘﻨﺪ‪َ .‬‬ ‫ﮐﻞ ﺑﻪ ﺁﻥ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺷﺪﻩﺍﻧﺪ‪ .‬ﻭ‬ ‫ﻟﻘﺎءﺍ‪ ‬ﻭ ﻋﺮﻓﺎﻥ ﺍﻭﺳﺖ ﮐﻪ ّ‬

‫ﻓﻴﺎﺽ ﻗﺪﻡ ﺍﺳﺖ ﺑﺮﺍﻯ ﻋﺒﺎﺩ ﺍﻭ ﻭ ﮐﻤﺎﻝ ﻓﻀﻞ‬ ‫ﺍﻳﻦ ﻧﻬﺎﻳﺖ ﻓﻴﺾ ّ‬

‫ﻣﻄﻠﻖ ﺍﺳﺖ ﺑﺮﺍﻯ ﺧﻠﻖ ﺍﻭ ﮐﻪ ﻫﻴﭻ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺩ ﺑﻪ ﺁﻥ ﻣﺮﺯﻭﻕ‬

‫ﻣﺸﺮﻑ ﻧﮕﺸﺘﻨﺪ‪ .‬ﻭ ﺑﺎ ﺍﻳﻨﮑﻪ‬ ‫ﻧﺸﺪﻧﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﺷﺮﺍﻓﺖ ﮐﺒﺮﻯ ّ‬

‫ﭼﻘﺪﺭ ﺍﺯ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﮐﻪ ﺻﺮﻳﺢ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﻋﻈﻴﻢ ﻭ ﺍﻣﺮ ﮐﺒﻴﺮ‬

‫ﺹ ‪۹۲‬‬

‫ﺍﺳﺖ ﻣﻊ ﺫﻟﮏ ﺍﻧﮑﺎﺭ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺑﻪ ﻫﻮﺍﻯ ﺧﻮﺩ ﺗﻔﺴﻴﺮ ﮐﺮﺩﻩﺍﻧﺪ‪.‬‬

‫ﺑﺂﻳﺎﺕ ﺍ‪ ‬ﻭ ِ َ ِ‬ ‫ﮐﻔﺮﻭﺍ ِ َ ِ‬ ‫ﺍﻭﻟ‪‬ﮏ‬ ‫ﻟﻘﺎﺋﻪ ُ ‪َ ‬‬ ‫ﺍﻟﺬﻳﻦ َ َ ُ‬ ‫ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ ‪َ ‬‬ ‫ﺍﻟﻴﻢ‪ ١ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺭﺣﻤﺘﻰ َﻭ ُ َ ‪َ ‬‬ ‫ﻋﺬﺍﺏ َ ِ ٌ‬ ‫ﺍﻭﻟ‪‬ﮏ َ ُ ْ‬ ‫ﻳ‪‬ﺴﻮﺍ ِ ْ‬ ‫َ‪ُ ‬‬ ‫ﻣﻦ َ ْ َ‬ ‫ﻟﻬﻢ َ َ ٌ‬ ‫‪" :‬‬ ‫ﻧﻬﻢ‬ ‫ﺍﻧﻬﻢ ُ ُ‬ ‫ﺍﻟﺬﻳﻦ َ ُ ‪َ ‬‬ ‫ﺭﺑﻬﻢ ﻭ َﺍ ‪ْ ُ ‬‬ ‫ﻣﻼﻗﻮﺍ َ ‪ْ ِ ‬‬ ‫ﻳﻈﻨﻮﻥ َ ‪ْ ُ ‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ‪َ ِ ‬‬

‫‪" :‬‬ ‫َٕ ِْ‬ ‫ﺍﻧﻬﻢ‬ ‫ﺭﺍﺟﻌﻮﻥ‪ ٢".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ َ َ‬ ‫ﺍﻟﻴﻪ َ ِ ُ َ‬ ‫ﺍﻟﺬﻳﻦ َ ُ ‪َ ‬‬ ‫ﻳﻈﻨﻮﻥ َ ‪ْ ُ ‬‬ ‫ﻗﺎﻝ ‪َ ِ ‬‬

‫ﻓ‪‬ﺔ َ َ ٍ‬ ‫ﻣﻦ ِ ٍ‬ ‫ﻣﻼﻗﻮﺍ ﺍ‪ِ ْ َ ِ‬‬ ‫ﮐﺜﻴﺮﺓ‪ ٣ ".‬ﻭ ﺩﺭ‬ ‫ﻏﻠﺒﺖ ِ ‪ً ‬‬ ‫ُ ُ‬ ‫ﻓ‪‬ﺔ َ َ ً‬ ‫ﻗﻠﻴﻠﺔ َ َ َ ْ‬ ‫ﮐﻢ ْ ‪‬‬ ‫ﻟﻘﺎ‪ِ  َ ‬‬ ‫ﻋﻤﻼ‬ ‫ﻤﻞ َ َ ً‬ ‫ﻓﻠﻴﻌ َ ْ‬ ‫ﺭﺑﻪ َ ْ َ ْ‬ ‫ﻳﺮﺟﻮﺍ ِ َ‬ ‫ﻓﻤﻦ َ َ‬ ‫ﻣﻘﺎﻣﻰ ﺩﻳﮕﺮ‪ْ َ َ " :‬‬ ‫ﮐﺎﻥ َ ُ‬

‫‪" :‬‬ ‫َ ِ‬ ‫ﻳﻔﺼﻞ ٓ ِ‬ ‫ﺍﻻﻳﺎﺕ‬ ‫ﺍﻻﻣﺮ ُ َ ‪ُ ‬‬ ‫ﺻﺎﻟﺤﴼ‪ ٤".‬ﻭ ﺩﺭ ﻣﻘﺎﻣﻰ ﺩﻳﮕﺮ ُ َ ‪ُ ‬‬ ‫ﻳﺪﺑﺮ َ َ‬

‫ﺗﻮﻗﻨﻮﻥ‪٥ ".‬‬ ‫ﺭﺑﮑﻢ ُ ِ ُ َ‬ ‫ﻟﻌﻠﮑﻢ ِ ِ َ‬ ‫ﺑﻠﻘﺎ‪ْ ُ  َ ‬‬ ‫َ​َ‪ْ ُ ‬‬

‫‪١٤٩‬‬

‫ﻣﺪﻟﻪ ﺑﺮ ﻟﻘﺎء ﺭﺍ ﮐﻪ ﺣﮑﻤﻰ ﻣﺤﮑﻢ ﺗﺮ‬ ‫ﺟﻤﻴﻊ ﺍﻳﻦ ﺁﻳﺎﺕ ّ‬

‫ﺍﺯ ﺁﻥ ﺩﺭ ﮐﺘﺐ ﺳﻤﺎﻭﻯ ﻣﻠﺤﻮﻅ ﻧﮕﺸﺘﻪ ﺍﻧﮑﺎﺭ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺍﺯ ﺍﻳﻦ‬

‫ﺭﺗﺒﻪ ﺑﻠﻨﺪ ﺍﻋﻠﻰ ﻭ ﻣﺮﺗﺒﻪ ﺍﺭﺟﻤﻨﺪ ﺍﺑﻬﻰ ﺧﻮﺩ ﺭﺍ ﻣﺤﺮﻭﻡ‬

‫ﺗﺠﻠﻰ ﺍ‪‬‬ ‫ﺳﺎﺧﺘﻪﺍﻧﺪ‪ .‬ﻭ ﺑﻌﻀﻰ ﺫﮐﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﻘﺎء‪ّ ،‬‬

‫ﻋﺎﻡ ﻣﻘﺼﻮﺩ‬ ‫ﺍﺳﺖ ﺩﺭ ﻗﻴﺎﻣﺖ‪ .‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﮔﺮ ﮔﻮﻳﻨﺪ ّ‬ ‫ﺗﺠﻠﻰ ّ‬

‫ﺍﺳﺖ ﺍﻳﻦ ﺩﺭ ﻫﻤﻪ ﺍﺷﻴﺎء ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻗﺒﻞ ﺛﺎﺑﺖ‬ ‫ﺗﺠﻠﻰ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ‬ ‫ﺷﺪ ﮐﻪ ﻫﻤﻪ ﺍﺷﻴﺎء‬ ‫ﻣﺤﻞ ﻭ ﻣﻈﻬﺮ ّ‬ ‫ّ‬

‫ِ‬ ‫ﻣﺠﻠﻰ ﺩﺭ ﻣﺮﺍﻳﺎﻯ ﻣﻮﺟﻮﺩﺍﺕ‬ ‫ﺷﻤﺲ‬ ‫ﺍﺷﺮﺍﻕ‬ ‫ﻫﺴﺘﻨﺪ ﻭ ﺁﺛﺎﺭ‬ ‫ّ‬ ‫ِ‬

‫ﻣﻮﺟﻮﺩ ﻭ ﻻﺋﺢ ﺍﺳﺖ‪ .‬ﺑﻠﮑﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺼﺮ ﻣﻌﻨﻮﻯ ﺍﻟﻬﻰ‬

‫ﺗﺠﻠﻰ‬ ‫ﻣﻔﺘﻮﺡ ﺷﻮﺩ ﻣﻼﺣﻈﻪ ﻣﻰ ﻧﻤﺎﻳﺪ ﮐﻪ ﻫﻴﭻ ﺷﻰء ﺑﻰ ﻇﻬﻮﺭ ّ‬ ‫‪ -١‬ﺳﻮﺭﻫﻌﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬

‫‪-‬‬

‫‪٣‬ﺳﻮﺭﻫﺒﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٤٩‬‬

‫‪-‬‬

‫‪٥‬ﺳﻮﺭﻩ ﺭﻋﺪ‪ ،‬ﺁﻳﻪ ‪٢‬‬

‫‪ -٢‬ﺳﻮﺭﻫﺒﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٤٦‬‬

‫‪ - ٤‬ﺳﻮﺭﻩ ﮐﻬﻒ‪ ،‬ﺁﻳﻪ ‪١١٠‬‬

‫ﺹ ‪۹۳‬‬

‫ﭘﺎﺩﺷﺎﻩ ﺣﻘﻴﻘﻰ ﻣﻮﺟﻮﺩ ﻧﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻫﻤﻪ ﻣﻤﮑﻨﺎﺕ ﻭ ﻣﺨﻠﻮﻗﺎﺕ ﺭﺍ‬

‫ﻣﻼﺣﻈﻪ ﻣﻰ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺣﺎﮐﻰ ﺍﻧﺪ ﺍﺯ ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯ ﺁﻥ ﻧﻮﺭ ﻣﻌﻨﻮﻯ‪.‬‬

‫ﻭ ﺍﺑﻮﺍﺏ ﺭﺿﻮﺍﻥ ﺍﻟﻬﻰ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﻫﻤﻪ ﺍﺷﻴﺎء‬ ‫ﻣﻔﺘﻮﺡ ﮔﺸﺘﻪ ﺑﺮﺍﻯ ﻭﺭﻭﺩ ﻃﺎﻟﺒﻴﻦ ﺩﺭ ﻣﺪﺍﺋﻦ ﻣﻌﺮﻓﺖ ﻭ ﺣﮑﻤﺖ ﻭ‬ ‫ﺩﺧﻮﻝ ﻭﺍﺻﻠﻴﻦ ﺩﺭ ﺣﺪﺍﺋﻖ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ‪ .‬ﻭ ﺩﺭ ﻫﺮ ﺣﺪﻳﻘﻪ ﺍﻯ‬

‫ﻋﺮﻭﺱ ﻣﻌﺎﻧﻰ ﻣﻼﺣﻈﻪ ﺁﻳﺪ ﮐﻪ ﺩﺭ ﻏﺮﻑ ﻫﺎﻯ ﮐﻠﻤﺎﺕ ﺩﺭ ﻧﻬﺎﻳﺖ‬

‫ﺗﺰﻳﻴﻦ ﻭ ﺗﻠﻄﻴﻒ ﺟﺎﻟﺲ ﺍﻧﺪ‪ .‬ﻭ ﺍﮐﺜﺮ ﺁﻳﺎﺕ ﻓﺮﻗﺎﻧﻰ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ‬

‫ﻳﺴﺒﺢ‬ ‫ﺍﻥ ِﻣﻦ‬ ‫ﺭﻭﺣﺎﻧﻰ‬ ‫ّ‬ ‫ﻣﺪﻝ ﻭ ﻣﺸﻌﺮ ﺍﺳﺖ‪َ " .‬ﻭ ٕ ْ‬ ‫ﺷﻲ‪ّ ٕ ‬ﺍﻻ ُ َ ‪ُ ‬‬ ‫ْ َ ْ‬ ‫ِ َ ِ ِ‬ ‫ﮐﺘﺎﺑﴼ" ‪٢‬‬ ‫ﺑﺤﻤﺪﻩ‪ ١".‬ﺷﺎﻫﺪﻯ ﺍﺳﺖ ﻧﺎﻃﻖ‪َ " ،‬ﻭ ُ ‪‬‬ ‫ﮐﻞ ﺷﻰ‪ُ َ ْ َ ْ َ ‬‬ ‫ﺍﺣﺼﻴﻨﺎﻩ ِ َ‬ ‫ﮔﻮﺍﻫﻰ ﺍﺳﺖ ﺻﺎﺩﻕ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﻘﺎء ﺍ‪ ،‬ﻟﻘﺎء ﺍﻳﻦ‬

‫ﺗﺠﻠﻴﺎﺕ ﺑﺎﺷﺪ ﭘﺲ ﺟﻤﻴﻊ ﻧﺎﺱ ﺑﻪ ﻟﻘﺎء ﻃﻠﻌﺖ ﻻﻳﺰﺍﻝ ﺁﻥ ﺳﻠﻄﺎﻥ‬ ‫ّ‬

‫ﻣﺸﺮﻑ ﺍﻧﺪ ﺩﻳﮕﺮ ﺗﺨﺼﻴﺺ ﺑﻪ ﻗﻴﺎﻣﺖ ﭼﺮﺍ؟ ﻭ ﺍﮔﺮ ﮔﻮﻳﻨﺪ‬ ‫ﺑﻰ ﻣﺜﺎﻝ ّ‬ ‫ﺧﺎﺹ ﺍﺳﺖ ﺁﻥ ﻫﻢ ﺍﮔﺮ ﺩﺭ ﻋﻴﻦ ﺫﺍﺕ ﺍﺳﺖ ﺩﺭ‬ ‫ﺗﺠﻠﻰ‬ ‫ﻣﻘﺼﻮﺩ ّ‬ ‫ّ‬

‫‪١٥٠‬‬

‫ﺻﻮﻓﻴﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﺭﺍ ﺗﻌﺒﻴﺮ ﺑﻪ‬ ‫ﺍﺯﻻ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺟﻤﻌﻰ ﺍﺯ‬ ‫ﺣﻀﺮﺕ ﻋﻠﻢ ً‬ ‫ّ‬ ‫ﻓﻴﺾ ﺍﻗﺪﺱ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ ،‬ﺑﺮ ﻓﺮﺽ ﺗﺼﺪﻳﻖ ﺍﻳﻦ ﺭﺗﺒﻪ‪ ،‬ﺻﺪﻕ ﻟﻘﺎء‬ ‫ﻻﺟﻞ ﺁﻧﮑﻪ ﺍﻳﻦ ﺭﺗﺒﻪ ﺩﺭ‬ ‫ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺻﺎﺩﻕ ﻧﻴﺎﻳﺪ َ‬ ‫ﺍﻟﺴﺒﻴﻞ‬ ‫ﻏﻴﺐ ﺫﺍﺕ‬ ‫ّ‬ ‫ﻣﺤﻘﻖ ﺍﺳﺖ ﻭﺍﺣﺪﻯ ﺑﻪ ﺁﻥ ﻓﺎﺋﺰ ﻧﺸﻮﺩ‪ُ  " .‬‬

‫ﻣﻘﺮﺑﻴﻦ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﻃﻴﺮﺍﻥ‬ ‫ﺍﻟﻄﻠﺐ َ ُ ٌ‬ ‫َ ُ ٌ‬ ‫ﻣﺮﺩﻭﺩ‪ ".‬ﺍﻓﺌﺪﻩ ّ‬ ‫ﻣﺴﺪﻭﺩ َﻭ ‪ُ َ ‬‬

‫ﻧﻨﻤﺎﻳﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﻋﻘﻮﻝ ﻣﺤﺪﻭﺩﻳﻦ ﻭ ﻣﺤﺘﺠﺒﻴﻦ‪ .‬ﻭ ﺍﮔﺮ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﺳﺮﺍء‪ ،‬ﺁﻳﻪ ‪٤٤‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻧﺒﺄ‪ ،‬ﺁﻳﻪ ‪٢٩‬‬

‫‪١٥١‬‬

‫ﺹ ‪۹۴‬‬

‫ﻣﻘﺪﺱ ﺷﺪﻩ ﺍﻳﻦ‬ ‫ﮔﻮﻳﻨﺪ ّ‬ ‫ﻣﻌﺒﺮ ﺑﻪ ﻓﻴﺾ ّ‬ ‫ﺗﺠﻠﻰ ﺛﺎﻧﻰ ﺍﺳﺖ ﮐﻪ ّ‬

‫ﺍﻭﻟﻴﻪ ﻭ ﺑﺮﻭﺯ‬ ‫ّ‬ ‫ﻣﺴﻠﻤﴼ ﺩﺭ ﻋﺎﻟﻢ ﺧﻠﻖ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﺩﺭ ﻋﺎﻟﻢ ﻇﻬﻮﺭ ّ ّ‬

‫ﻣﺨﺘﺺ ﺑﻪ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭﺳﺖ ﭼﻪ ﮐﻪ‬ ‫ﺑﺪﻋﻴﻪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻘﺎﻡ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻋﻈﻢ ﻭ ﺍﮐﺒﺮ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﺭ ﻋﻮﺍﻟﻢ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩ ﻧﮕﺸﺘﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ‬

‫ﻣﺤﺎﻝ ﻭ‬ ‫ﻣﻘﺮ ﻭ ﻣﺬﻋﻦ ﺍﻧﺪ‪ .‬ﻭ ﺍﻳﺸﺎﻧﻨﺪ‬ ‫ّ‬ ‫ﺟﻤﻴﻊ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ّ‬

‫ﺍﻟﻬﻴﻪ‪ .‬ﻭ ﺍﻳﺸﺎﻧﻨﺪ ﻣﺮﺍﻳﺎﺋﻰ‬ ‫ﺍﺯﻟﻴﻪ ﻭ ﺍﺳﻤﺎء ّ‬ ‫ﻣﻈﺎﻫﺮ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ّ‬

‫ﮐﻪ ﺗﻤﺎﻡ ﺣﮑﺎﻳﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﺭﺍﺟﻊ ﺍﺳﺖ‬

‫ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺑﻪ ﺣﻀﺮﺕ ﻇﺎﻫﺮ ﻣﺴﺘﻮﺭ ﺭﺍﺟﻊ‪ .‬ﻭ ﻣﻌﺮﻓﺖ ﻣﺒﺪﺃ ﻭ‬

‫ﻭﺻﻮﻝ ﺑﻪ ﺍﻭ ﺣﺎﺻﻞ ﻧﻤﻰ ﺷﻮﺩ ﻣﮕﺮ ﺑﻪ ﻣﻌﺮﻓﺖ ﻭ ﻭﺻﻮﻝ ﺍﻳﻦ‬ ‫ﮐﻴﻨﻮﻧﺎﺕ ﻣﺸﺮﻗﻪ ﺍﺯ ﺷﻤﺲ ﺣﻘﻴﻘﺖ‪ .‬ﭘﺲ‪ ،‬ﺍﺯ ﻟﻘﺎء ﺍﻳﻦ ﺍﻧﻮﺍﺭ‬

‫ﻣﻘﺪﺳﻪ ﻟﻘﺎء ﺍ‪ ‬ﺣﺎﺻﻞ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﺯ ﻋﻠﻤﺸﺎﻥ ﻋﻠﻢ ﺍ‪ ‬ﻭ ﺍﺯ‬ ‫ّ‬

‫ﺑﺎﻃﻨﻴﺖ‬ ‫ﺮﻳﺖ ﻭ‬ ‫ﺍﻭﻟﻴﺖ ﻭ‬ ‫ّ‬ ‫ﺁﺧﺮﻳﺖ ﻭ ﻇﺎﻫ ّ‬ ‫ّ‬ ‫ﻭﺟﻬﺸﺎﻥ ﻭﺟﻪ ﺍ‪ ‬ﻭ ﺍﺯ ّ ّ‬

‫ﺑﺎﻧﻪ‬ ‫ﺍﻳﻦ ﺟﻮﺍﻫﺮ‬ ‫ﻣﺠﺮﺩﻩ ﺛﺎﺑﺖ ﻣﻰ ﺷﻮﺩ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﺷﻤﺲ ﺣﻘﻴﻘﺖ َ ّ‬ ‫ّ‬

‫ﺍﻟﺒﺎﻃﻦ‪ ١".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺳﺎﺋﺮ‬ ‫ﻫﻮ َ ‪ُ ‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﻭ َ ِ ُ‬ ‫ﺍﻻﺧﺮ َ ّ ُ‬ ‫ﺍﻻﻭﻝ ﻭ ٓ ِ ُ‬ ‫"ُ َ‬

‫ﺍﺳﻤﺎء ﻋﺎﻟﻴﻪ ﻭ ﺻﻔﺎﺕ ﻣﺘﻌﺎﻟﻴﻪ‪ .‬ﻟﻬﺬﺍ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﺍﻧﻮﺍﺭ‬

‫ﻣﻮﻓﻖ ﻭ‬ ‫ﻣﻀﻴﺌﻪ ﻣﻤﺘﻨﻌﻪ ﻭ ﺷﻤﻮﺱ ﻣﺸﺮﻗﻪ ﻻﺋﺤﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ّ‬

‫ﺍﺑﺪﻳﻪ‬ ‫ﻓﺎﺋﺰ ﺷﺪ ﺍﻭ ﺑﻪ ﻟﻘﺎءﺍ‪ ‬ﻓﺎﺋﺰ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﺪﻳﻨﻪ ﺣﻴﺎﺕ‬ ‫ّ‬

‫‪١٥٢‬‬

‫ﻣﻴﺴﺮ ﻧﺸﻮﺩ ﺑﺮﺍﻯ ﺍﺣﺪﻯ ّﺍﻻ ﺩﺭ ﻗﻴﺎﻣﺖ‬ ‫ﺑﺎﻗﻴﻪ ﻭﺍﺭﺩ‪ .‬ﻭ ﺍﻳﻦ ﻟﻘﺎء ّ‬

‫ﮐﻠﻴﻪ ﺧﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﻨﻰ‬ ‫ﮐﻪ ﻗﻴﺎﻡ ﻧﻔﺲ ﺍ‪ ‬ﺍﺳﺖ ﺑﻪ ﻣﻈﻬﺮ ّ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺣﺪﻳﺪ‪ ،‬ﺁﻳﻪ ‪٣‬‬

‫ﺹ ‪۹۵‬‬

‫ﮐﻞ ﮐﺘﺐ ﻣﺴﻄﻮﺭ ﻭ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﺟﻤﻴﻊ ﺑﺸﺎﺭﺕ‬ ‫ﻗﻴﺎﻣﺖ ﮐﻪ ﺩﺭ ّ‬ ‫ﺩﺍﺩﻩ ﺷﺪﻩﺍﻧﺪ ﺑﻪ ﺁﻥ ﻳﻮﻡ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺁﻳﺎ ﻳﻮﻣﻰ ﺍﺯ‬ ‫ﺗﺼﻮﺭ ﻣﻰ ﺷﻮﺩ ﮐﻪ‬ ‫ﻣﻌﻈﻢ ﺗﺮ‬ ‫ﺍﻳﻦ ﻳﻮﻡ ﻋﺰﻳﺰﺗﺮ ﻭ ﺑﺰﺭﮒ ﺗﺮ ﻭ ّ‬ ‫ّ‬

‫ﺍﻧﺴﺎﻥ ﭼﻨﻴﻦ ﺭﻭﺯ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺑﮕﺬﺍﺭﺩ ﻭ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﺍﻳﻦ ﻳﻮﻡ ﮐﻪ‬

‫ﻗﺒﻞ ﺭﺣﻤﺎﻥ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺳﺖ ﺧﻮﺩ ﺭﺍ‬ ‫ﺑﻪ ﻣﺜﺎﺑﻪ ﺍﺑﺮ ﻧﻴﺴﺎﻥ ﺍﺯ ِ َ‬

‫ﻣﺪﻟﻞ ﺷﺪ ﮐﻪ ﻳﻮﻣﻰ‬ ‫ﻣﺤﺮﻭﻡ ﻧﻤﺎﻳﺪ؟ ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺑﻪ ﺗﻤﺎﻡ ﺩﻟﻴﻞ ّ‬

‫ﺍﻋﺰ ﺍﺯ ﺍﻳﻦ ﺍﻣﺮ ﻧﻪ‪ ،‬ﭼﮕﻮﻧﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ‬ ‫ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﻳﻮﻡ ﻭ ﺍﻣﺮﻯ ّ‬ ‫ﻇﺎﻧﻴﻦ ﺍﺯ ﭼﻨﻴﻦ ﻓﻀﻞ ﺍﮐﺒﺮ ﻣﺄﻳﻮﺱ‬ ‫ﺍﻧﺴﺎﻥ ﺑﻪ ﺣﺮﻑ‬ ‫ﻣﺘﻮﻫﻤﻴﻦ ﻭ ّ‬ ‫ّ‬

‫ﮔﺮﺩﺩ؟ ﻭ ﺑﻌﺪ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﺩﻻﺋﻞ ﻣﺤﮑﻤﻪ ﻣﺘﻘﻨﻪ ﮐﻪ ﻫﻴﭻ ﻋﺎﻗﻠﻰ‬ ‫ﻣﻔﺮﻯ ﻧﻪ ﺁﻳﺎ ﺭﻭﺍﻳﺖ ﻣﺸﻬﻮﺭ ﺭﺍ‬ ‫ﺭﺍ ﮔﺮﻳﺰﻯ ﻧﻪ ﻭ ﻫﻴﭻ ﻋﺎﺭﻓﻰ ﺭﺍ ّ‬

‫ﺍﻟﻘﺎ‪‬ﻢ َ ِ‬ ‫ﻗﺎﻣﺖ‬ ‫ﻗﺎﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ"؟ ﻭ‬ ‫َ‬ ‫‪ُ‬‬ ‫ﻧﺸﻨﻴﺪﻩ ﺍﻧﺪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﺍﺫﺍ َ‬

‫ﻳﺄﺗﻴﻬﻢ‬ ‫ﺃﺋﻤﻪ ﻫﺪﻯ ﻭ ﺍﻧﻮﺍﺭ ﻻﺗﻄﻔﻰ " َﻫﻞ َ ُ ُ َ‬ ‫ﻫﻤﭽﻨﻴﻦ ّ‬ ‫ﻳﻨﻈﺮﻭﻥ ٕ ّﺍﻻ َﺍﻥ َ ِ َ ُ ُ‬ ‫ﻣﺴﻠﻤﴼ ﺍﺯ ﺍﻣﻮﺭﺍﺕ ﻣﺤﺪﺛﻪ ﺩﺭ‬ ‫ﺍﻟﻐﻤﺎﻡ"‪ ١‬ﺭﺍ ﮐﻪ ّ‬ ‫ﺍ‪ِ ُ‬ﻓﻰ ُ َ ٍ‬ ‫ﻇﻠﻞ ِ َ‬ ‫ﻣﻦ َ ِ‬

‫ﻗﻴﺎﻣﺖ ﻣﻰ ﺩﺍﻧﻨﺪ ﺑﻪ ﺣﻀﺮﺕ ﻗﺎﺋﻢ ﻭ ﻇﻬﻮﺭ ﺍﻭ ﺗﻔﺴﻴﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ‪.‬‬

‫ﭘﺲ ﺍﻯ ﺑﺮﺍﺩﺭ‪ ،‬ﻣﻌﻨﻰ ﻗﻴﺎﻣﺖ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﻭ ﮔﻮﺵ ﺭﺍ ﺍﺯ ﺣﺮﻑ ﻫﺎﻯ‬ ‫ﺍﻳﻦ ﻣﺮﺩﻡ ﻣﺮﺩﻭﺩ ﭘﺎﮎ ﻓﺮﻣﺎ‪ .‬ﺍﮔﺮ ﻗﺪﺭﻯ ﺑﻪ ﻋﻮﺍﻟﻢ ﺍﻧﻘﻄﺎﻉ ﻗﺪﻡ‬

‫ﮔﺬﺍﺭﻯ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﻴﺪ ﮐﻪ ﻳﻮﻣﻰ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﻳﻮﻡ ﻭ ﻗﻴﺎﻣﺘﻰ‬ ‫ﻣﺘﺼﻮﺭ ﻧﻴﺴﺖ ﻭ ﻳﮏ ﻋﻤﻞ ﺩﺭ ﺍﻳﻦ ﻳﻮﻡ‬ ‫ﺍﮐﺒﺮ ﺍﺯ ﺍﻳﻦ ﻗﻴﺎﻣﺖ‬ ‫ّ‬

‫ﻣﻘﺎﺑﻞ ﺍﺳﺖ ﺑﺎ ﺍﻋﻤﺎﻝ ﺻﺪ ﻫﺰﺍﺭ ﺳﻨﻪ‪ ،‬ﺑﻠﮑﻪ ﺍﺳﺘﻐﻔﺮﺍ‪ ‬ﺍﺯ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢١٠‬‬

‫‪١٥٣‬‬

‫ﺹ ‪۹۶‬‬

‫ﻣﻘﺪﺱ ﺍﺳﺖ ﻋﻤﻞ ﺍﻳﻦ ﻳﻮﻡ ﺍﺯ ﺟﺰﺍﻯ‬ ‫ﺍﻳﻦ ﺗﺤﺪﻳﺪ ﺯﻳﺮﺍ ﮐﻪ ّ‬

‫ﻣﺤﺪﻭﺩ‪ .‬ﻭ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﭼﻮﻥ ﻣﻌﻨﻰ ﻗﻴﺎﻣﺖ ﻭ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺭﺍ‬ ‫ﺑﺎﻟﻤﺮﻩ ﻣﺤﺠﻮﺏ ﻣﺎﻧﺪﻧﺪ‪ .‬ﺑﺎ‬ ‫ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ ﻟﻬﺬﺍ ﺍﺯ ﻓﻴﺾ ﺍﻭ‬ ‫ّ‬

‫ﺍﻳﻨﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻋﻠﻢ ﻭ ﺯﺣﻤﺎﺕ ﺁﻥ ﻭﺻﻮﻝ ﻭ ﻣﻌﺮﻓﺖ ﺍﻳﻦ ﻣﻘﺎﻡ‬

‫ﺍﺳﺖ‪ ،‬ﻣﻊ ﺫﻟﮏ ﻫﻤﻪ ﻣﺸﻐﻮﻝ ﺑﻪ ﻋﻠﻮﻡ ﻇﺎﻫﺮﻩ ﺷﺪﻩﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ‬

‫ﻣﻨﻔﮏ ﻧﻴﺴﺘﻨﺪ ﻭ ﺍﺯ ﺟﻮﻫﺮ ﻋﻠﻢ ﻭ ﻣﻌﻠﻮﻡ ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩﺍﻧﺪ‪.‬‬ ‫ﺁﻧﻰ‬ ‫ّ‬ ‫‪١٥٤‬‬

‫ﻳﻢ ﻋﻠﻢ ﺍﻟﻬﻰ ﻧﻨﻮﺷﻴﺪﻧﺪ ﻭ ﺑﻪ ﻗﻄﺮﻩ ﺍﻯ ﺍﺯ ﺳﺤﺎﺏ ﻓﻴﺾ‬ ‫ﮔﻮﻳﺎ ﻧﻤﻰ ﺍﺯ ّ‬ ‫ﺭﺣﻤﺎﻧﻰ ﻓﺎﺋﺰ ﻧﮕﺸﺘﻨﺪ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺍﮔﺮ ﮐﺴﻰ ﺩﺭ ﻳﻮﻡ‬

‫ﺣﻖ ﺭﺍ ﻧﻨﻤﺎﻳﺪ ﺁﻳﺎ‬ ‫ﺣﻖ ﺍﺩﺭﺍﮎ ﻓﻴﺾ ﻟﻘﺎء ﻭ ﻣﻌﺮﻓﺖ ﻣﻈﺎﻫﺮ ّ‬ ‫ﻇﻬﻮﺭ ّ‬

‫ﺻﺪﻕ ﻋﺎﻟﻢ ﺑﺮ ﺍﻭ ﻣﻰ ﺷﻮﺩ ﺍﮔﺮ ﭼﻪ ﻫﺰﺍﺭ ﺳﻨﻪ ﺗﺤﺼﻴﻞ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﻭ‬ ‫ﻇﺎﻫﺮﻳﻪ ﺭﺍ ﺍﺧﺬ ﻧﻤﻮﺩﻩ ﺑﺎﺷﺪ؟ ﻭ ﺍﻳﻦ‬ ‫ﺟﻤﻴﻊ ﻋﻠﻮﻡ ﻣﺤﺪﻭﺩﻩ‬ ‫ّ‬

‫ﺣﻖ ﺍﻭ ﻧﻤﻰ ﺷﻮﺩ‪ .‬ﻭ ﻟﮑﻦ‬ ‫ﺑﺎﻟﺒﺪﻳﻬﻪ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺗﺼﺪﻳﻖ ﻋﻠﻢ ﺩﺭ ّ‬ ‫ﺍﮔﺮ ﻧﻔﺴﻰ ﺣﺮﻓﻰ ﺍﺯ ﻋﻠﻢ ﻧﺪﻳﺪﻩ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﺷﺮﺍﻓﺖ ﮐﺒﺮﻯ‬

‫‪١٥٥‬‬

‫ﺭﺑﺎﻧﻰ ﻣﺤﺴﻮﺏ ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﻪ ﻏﺎﻳﺖ‬ ‫ﺍﻟﺒﺘﻪ ﺍﻭ ﺍﺯ ﻋﻠﻤﺎﻯ ّ‬ ‫ﻓﺎﺋﺰ ﺷﻮﺩ ّ‬

‫ﻗﺼﻮﺍﻯ ﻋﻠﻢ ﻭ ﻧﻬﺎﻳﺖ ﻭ ﻣﻨﺘﻬﺎﻯ ﺁﻥ ﻓﺎﺋﺰ ﮔﺸﺘﻪ‪ .‬ﻭ ﺍﻳﻦ ﺭﺗﺒﻪ ﻫﻢ‬

‫ﺍﻋﻼﮐﻢ‬ ‫ُ‬ ‫ﺍﺯ ﻋﻼﺋﻢ ﻇﻬﻮﺭ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ ْ َ " :‬‬ ‫ﻳﺠﻌ ُﻞ َ‬

‫ﺍﻋﻼﮐﻢ‪ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻓﺮﻗﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫َ ْ َ​َ‬ ‫ُ‬ ‫ﺍﺳﻔﻠﮑﻢ َﻭ َ ْ َ َ ُ‬ ‫ﺍﺳﻔﻠﮑﻢ َ‬

‫ﺍﻻﺭﺽ ﻭ‬ ‫ﻧﻤﻦ َ َ‬ ‫ﻧﺮﻳﺪ َ ْ‬ ‫ﺍﻟﺬﻳﻦ ُ ْ ِ ُ‬ ‫"ﻭ ُ ِ ُ‬ ‫ﺍﺳﺘﻀﻌﻔﻮﺍ ِﻓﻰ َ ِ‬ ‫ﺍﻥ َ ُ ‪‬‬ ‫ﻋﻠﻰ ‪َ ِ ‬‬

‫ﺍﻟﻮﺍﺭﺛﻴﻦ‪ ١".‬ﻭ ﺍﻳﻦ ﻣﺸﺎﻫﺪﻩ ﺷﺪ ﮐﻪ ﺍﻟﻴﻮﻡ ﭼﻪ‬ ‫ﻧﺠﻌﻠﻬﻢ َ ِ ِ‬ ‫ﻧﺠﻌﻠﻬﻢ َ ‪ً  ‬‬ ‫َ ْ َ​َُ ْ‬ ‫ﺍ‪‬ﻤﺔ ﻭ َ ْ َ ُ ُ ُ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻗﺼﺺ‪ ،‬ﺁﻳﻪ ‪٥‬‬

‫ﺹ ‪۹۷‬‬

‫ﻣﻘﺪﺍﺭ ﺍﺯ ﻋﻠﻤﺎء ﻧﻈﺮ ﺑﻪ ﺍﻋﺮﺍﺽ ﺩﺭ ﺍﺳﻔﻞ ﺍﺭﺍﺿﻰ ﺟﻬﻞ ﺳﺎﮐﻦ‬ ‫ﺷﺪﻩﺍﻧﺪ ﻭ ﺍﺳﺎﻣﻴﺸﺎﻥ ﺍﺯ ﺩﻓﺘﺮ ﻋﺎﻟﻴﻦ ﻭ ﻋﻠﻤﺎء ﻣﺤﻮ ﺷﺪﻩ‪ .‬ﻭ ﭼﻪ‬

‫ﺟﻬﺎﻝ‪ ،‬ﻧﻈﺮ ﺑﻪ ﺍﻗﺒﺎﻝ‪ ،‬ﺑﻪ ﺍﻋﻠﻰ ﺍﻓﻖ ﻋﻠﻢ ﺍﺭﺗﻔﺎﻉ ﺟﺴﺘﻨﺪ‬ ‫ﻣﻘﺪﺍﺭ ﺍﺯ ّ‬

‫ﻭ ﺍﺳﻤﺸﺎﻥ ﺩﺭ ﺍﻟﻮﺍﺡ ﻋﻠﻢ ﻭ ﺑﻪ ﻗﻠﻢ ﻗﺪﺭﺕ ﺛﺒﺖ ﮔﺸﺘﻪ‪ .‬ﮐﺬﻟﮏ‬ ‫ﺍﻟﮑﺘﺎﺏ‪ ١".‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﺍﻡ ِ ِ‬ ‫ﻋﻨﺪﻩ ُ ‪‬‬ ‫ﻳﺸﺎء َﻭ ُ ْ‬ ‫"َ ْ‬ ‫ﺒﺖ َﻭ ِ ْ َ ُ‬ ‫ﻳﺜ ِ ُ‬ ‫ﻳﻤ ُ‬ ‫ﺤﻮﺍ ﺍ‪َ ُ‬ﻣﺎ َ َ ُ‬ ‫‪" :‬‬ ‫ِ‬ ‫ﻋﻨﺪ ُ ُ ِ‬ ‫ﮐﻪ ﮔﻔﺘﻪﺍﻧﺪ‬ ‫ﻗﺒﻴﺢ ﻭ‬ ‫ﺍﻟﻤﺪﻟﻮﻝ‬ ‫ﺣﺼﻮﻝ‬ ‫ﺍﻟﺪﻟﻴﻞ ِ َ‬ ‫ﻃﻠﺐ ‪ِ ‬‬ ‫ٌ‬ ‫ُ‬

‫ﺑﻌﺪ ُ ُ ِ‬ ‫ﺍﻫﻞ‬ ‫ِ ُ‬ ‫ﻣﺬﻣﻮﻡ‪ُ ".‬ﻗﻞ ﻳﺎ َ َ‬ ‫ﺑﺎﻟﻌﻠﻢ َ َ‬ ‫ﺍﻟﻤﻌﻠﻮﻡ َ ْ ُ ٌ‬ ‫ﺍﻟﻮﺻﻮﻝ ٕﺍ َﻟﻰ َ ُ ِ‬ ‫ﺍﻻﺷﺘﻐﺎﻝ ِ ِ ِ‬

‫ﻳﺮﮐﺾ ﻓﻰ َ ‪ِ  ‬‬ ‫ﻳﺒﺸﺮﮐﻢ‬ ‫ﺍﻟﺮﻭﺡ ﻭ ُ َ ‪ُ ُ ‬‬ ‫ﺍﻻﺭﺽ ﻫﺬﺍ َ‬ ‫َ ِ‬ ‫ﻧﺎﺭﻱ َ ُ ُ‬ ‫ﺑﺮﻳﺔ ‪ِ ‬‬ ‫ﻓﺘﻰ ِ ‪‬‬ ‫ً‬

‫ﺍﻟﻘﺪﺱ ﻓﻰ‬ ‫ﺑﺎﻻﻣﺮ ّ‬ ‫ﮐﺎﻥ َﻋﻦ ُ ُ ِ‬ ‫ﻳﺬﮐﺮﮐﻢ ِ َ ِ‬ ‫ﺍﻟﺬﻯ َ‬ ‫ﺍﻓﻖ ُ ِ‬ ‫ِﺑﺴﺮﺍﺝ ﺍ‪َ ‬ﻭ ُ َ ‪ْ ُ ُ ‬‬

‫ِ‬ ‫ﺗﺤﺖ ُ ُ ِ‬ ‫ﺷﻄﺮ‬ ‫ﻣﺸﻬﻮﺩﴽ‪ .‬ﺍﻯ ﺩﻭﺳﺖ ﻣﻦ‪ ،‬ﺍﮔﺮ ﻗﺪﺭﻯ‬ ‫َ ِ‬ ‫ﺍﻟﻨﻮﺭ ِ ّ ِ‬ ‫ﺣﺠﺒﺎﺕ ّ‬ ‫ﺑﺎﻟﺴﺘﺮ َ ُ‬ ‫ﺍﻟﻌﺮﺍﻕ َ َ‬ ‫ﺩﺭ ﺳﻤﺎﻭﺍﺕ ﻣﻌﺎﻧﻰ ﻓﺮﻗﺎﻥ ﻃﻴﺮﺍﻥ ﻓﺮﻣﺎﺋﻰ ﻭ ﺩﺭ ﺍﺭﺽ ﻣﻌﺮﻓﺖ‬

‫ﺗﻔﺮﺝ ﻧﻤﺎﺋﻰ ﺑﺴﻴﺎﺭ ﺍﺯ ﺍﺑﻮﺍﺏ‬ ‫ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﺁﻥ ﻣﺒﺴﻮﻁ ﮔﺸﺘﻪ ّ‬

‫ﻋﻠﻮﻡ ﺑﺮ ﻭﺟﻪ ﺁﻥ ﺟﻨﺎﺏ ﻣﻔﺘﻮﺡ ﺷﻮﺩ ﻭ ﺧﻮﺍﻫﻴﺪ ﻳﻘﻴﻦ ﻧﻤﻮﺩ ﺑﺮ‬ ‫ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﻣﻮﺭ ﮐﻪ ﺍﻟﻴﻮﻡ ﺍﻳﻦ ﻋﺒﺎﺩ ﺭﺍ ﻣﻨﻊ ﻣﻰ ﻧﻤﺎﻳﺪ ﺍﺯ ﻭﺭﻭﺩ‬

‫ﺩﺭ ﺷﺎﻃﻰ ﺑﺤﺮ ﺍﺯﻟﻰ ﺑﻌﻴﻨﻬﺎ ﺩﺭ ﻇﻬﻮﺭ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﻫﻢ ﻣﺮﺩﻡ ﺁﻥ‬

‫ﻋﺼﺮ ﺭﺍ ﻣﻨﻊ ﻧﻤﻮﺩﻩ ﺍﺯ ﺍﻗﺮﺍﺭ ﺑﻪ ﺁﻥ ﺷﻤﺲ ﻭ ﺍﺫﻋﺎﻥ ﺑﻪ ﺁﻥ‪ .‬ﻭ‬

‫ﻣﻄﻠﻊ ﺷﻮﻯ ﻭ ﺑﻪ ﺍﻋﻠﻰ ُﻏﺮﻑ‬ ‫ﻫﻤﭽﻨﻴﻦ ﺑﺮ ﺍﺳﺮﺍﺭ ﺭﺟﻌﺖ ﻭ ﺑﻌﺜﺖ ّ‬ ‫ﻣﻘﺮ ﻳﺎﺑﻰ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﻳﻨﮑﻪ ﺭﻭﺯﻯ ﺟﻤﻌﻰ ﺍﺯ‬ ‫ﻳﻘﻴﻦ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ّ‬

‫ﻣﺠﺎﺣﺪﺍﻥ ﺁﻥ ﺟﻤﺎﻝ ﺑﻰ ﻣﺜﺎﻝ ﻭ ﻣﺤﺮﻭﻣﺎﻥ ﺍﺯ ﮐﻌﺒﻪ ﻻﻳﺰﺍﻝ ﺍﺯ ﺭﻭﻯ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺭﻋﺪ‪ ،‬ﺁﻳﻪ ‪٣٩‬‬ ‫ﺹ ‪۹۸‬‬

‫ﻧﺆﻣﻦ‬ ‫ﺍﻟﻴﻨﺎ ‪‬‬ ‫ﺍﺳﺘﻬﺰﺍء ﻋﺮﺽ ﻧﻤﻮﺩﻧﺪ‪ ٕ " :‬‬ ‫ﺍﻥ ﺍ‪َ ِ َ َ‬‬ ‫ﺃﻻ ُ ِ َ‬ ‫ﻋﻬﺪ ٕ َ َ‬

‫ٍ‬ ‫َِ ُ ٍ‬ ‫ﻳﺄﺗﻴﻨﺎ‬ ‫ﺍﻟﻨﺎﺭ‪ ١".‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ‬ ‫ﻟﺮﺳﻮﻝ َ ّ‬ ‫ﺗﺄﮐﻠﻪ ‪ُ ‬‬ ‫ﺑﻘﺮﺑﺎﻥ َ ُ ُ ُ‬ ‫ﺣﺘﻰ َ ِ َ َ‬

‫ﺍﺳﺖ ﮐﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﻬﺪ ﮐﺮﺩﻩ ﺍﺳﺖ ﺑﻪ ﻣﺎ ﮐﻪ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﻳﻢ ﺑﻪ ﺭﺳﻮﻟﻰ‬ ‫ﻣﮕﺮ ﺁﻧﮑﻪ ﻣﻌﺠﺰﻩ ﻫﺎﺑﻴﻞ ﻭ ﻗﺎﺑﻴﻞ ﺭﺍ ﻇﺎﻫﺮ ﻓﺮﻣﺎﻳﺪ‪ ،‬ﻳﻌﻨﻰ ﻗﺮﺑﺎﻧﻰ‬

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‫ﮐﻨﺪ ﻭ ﺁﺗﺸﻰ ﺍﺯ ﺁﺳﻤﺎﻥ ﺑﻴﺎﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺴﻮﺯﺍﻧﺪ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ‬

‫ﺣﮑﺎﻳﺖ ﻫﺎﺑﻴﻞ ﺷﻨﻴﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﺁﻥ ﺣﻀﺮﺕ‬

‫‪" :‬‬ ‫ﻗﺒﻠﻰ ِ َ ‪ِ َ ‬‬ ‫ﺭﺳﻞ ِﻣﻦ َ ْ ِ‬ ‫ﺑﺎﻟﺒﻴﻨﺎﺕ َﻭ‬ ‫ﺟﺎ‪‬ﮐﻢ ُ ُ ٌ‬ ‫ﺩﺭ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩﻧﺪ َﻗﺪ َ ُ ْ‬

‫ﺻﺎﺩﻗﻴﻦ‪ ٢".‬ﺗﺮﺟﻤﻪ ﺁﻥ‬ ‫ﻗﺘﻠﺘﻤﻮﻫﻢ ٕ ْ‬ ‫ﺍﻥ ُ ُ ْ‬ ‫ﻓﻠﻢ َ َ ْ ُ ُ ُ ْ‬ ‫ِﺑﺎ ‪‬ﻟﺬﻯ ُ ْ ُ‬ ‫ﮐﻨﺘﻢ َ ِ َ‬ ‫ﻗﻠﺘﻢ َ ِ َ‬

‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺁﻣﺪ ﺑﻪ ﺳﻮﻯ ﺷﻤﺎ ﭘﻴﺶ ﺍﺯ ﻣﻦ‬

‫ﺑﻴﻨﺎﺕ ﻇﺎﻫﺮﺍﺕ ﻭ ﺑﻪ ﺁﻧﭽﻪ ﺷﻤﺎ‬ ‫ﺭﺳﻮﻝ ﻫﺎﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺎ ّ‬

‫ﻣﻰ ﻃﻠﺒﻴﺪ‪ ،‬ﭘﺲ ﭼﺮﺍ ُﮐﺸﺘﻴﺪ ﺁﻥ ﺭﺳﻞ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺭﺍ ﺍﮔﺮ ﻫﺴﺘﻴﺪ‬

‫ﺭﺍﺳﺖ ﮔﻮﻳﺎﻥ؟ ﺣﺎﻝ ﺍﻧﺼﺎﻑ ﺩﻫﻴﺪ‪ ،‬ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺁﻥ ﻋﺒﺎﺩ ﮐﻪ‬ ‫ﺩﺭ ﻋﺼﺮ ﻭ ﻋﻬﺪ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩﻩﺍﻧﺪ ﮐﺠﺎ ﺩﺭ ﻋﻬﺪ ﺁﺩﻡ ﻳﺎ ﺍﻧﺒﻴﺎﻯ‬

‫ﺩﻳﮕﺮ ﺑﻮﺩﻧﺪ ﮐﻪ ﭼﻨﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﻓﺎﺻﻠﻪ ﺑﻮﺩ ﺍﺯ ﻋﻬﺪ ﺁﺩﻡ ﺗﺎ ﺁﻥ‬

‫ﺯﻣﺎﻥ؟ ﻣﻊ ﺫﻟﮏ ﭼﺮﺍ ﺁﻥ ﺟﻮﻫﺮ ﺻﺪﻕ ﻧﺴﺒﺖ ﻗﺘﻞ ﻫﺎﺑﻴﻞ ﻭ ﻳﺎ‬ ‫ﺍﻧﺒﻴﺎﻯ ﺩﻳﮕﺮ ﺭﺍ ﺑﻪ ﻋﺒﺎﺩ ﺯﻣﺎﻥ ﺧﻮﺩ ﻓﺮﻣﻮﺩ؟ ﭼﺎﺭﻩ ﻧﺪﺍﺭﻯ ﻳﺎ‬

‫ﺍﻳﻨﮑﻪ ﻧﻌﻮﺫ ﺑﺎ‪ ‬ﻧﺴﺒﺖ ﮐﺬﺏ ﻭ ﻳﺎ ﮐﻼﻡ ﻟﻐﻮ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ‬

‫ﺑﺪﻫﻰ ﻳﺎ ﺑﮕﻮﺋﻰ ﺁﻥ ﺍﺷﻘﻴﺎء ﻫﻤﺎﻥ ﺍﺷﻘﻴﺎء ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﻫﺮ‬

‫ﻧﺒﻴﻴﻦ ﻭ ﻣﺮﺳﻠﻴﻦ ﻣﻌﺎﺭﺿﻪ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﺑﺎﻻﺧﺮﻩ‬ ‫ﻋﺼﺮﻯ ﺑﺎ ّ‬ ‫‪ ١‬ﻭ ‪ -٢‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪١٨٣‬‬

‫ﺹ ‪۹۹‬‬

‫ﺗﻔﮑﺮ ﻓﺮﻣﺎ ﺗﺎ ﻧﺴﻴﻢ‬ ‫ﻫﻤﻪ ﺭﺍ ﺷﻬﻴﺪ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺩﺭﺳﺖ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ‬ ‫ّ‬

‫ﺧﻮﺵ ﻋﺮﻓﺎﻥ ﺍﺯ ﻣﺼﺮ ﺭﺣﻤﺎﻥ ﺑﻮﺯﺩ ﻭ ﺟﺎﻥ ﺭﺍ ﺍﺯ ﺑﻴﺎﻥ ﺧﻮﺵ‬

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‫ﺟﺎﻧﺎﻥ ﺑﻪ ﺣﺪﻳﻘﻪ ﻋﺮﻓﺎﻥ ﺭﺳﺎﻧﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻣﺮﺩﻡ ﻏﺎﻓﻞ ﭼﻮﻥ‬

‫ﻣﻌﻨﻰ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺑﺎﻟﻐﻪ ﮐﺎﻣﻠﻪ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺟﻮﺍﺏ ﺭﺍ‬

‫ﺑﻪ ﮔﻤﺎﻥ ﺧﻮﺩ ﻣﻄﺎﺑﻖ ﺳﺆﺍﻝ ﻧﻤﻰ ﻳﺎﻓﺘﻨﺪ ﻟﻬﺬﺍ ﻧﺴﺒﺖ ﻋﺪﻡ ﻋﻠﻢ ﻭ‬ ‫ﺟﻨﻮﻥ ﺑﻪ ﺁﻥ ﺟﻮﺍﻫﺮ ﻋﻠﻢ ﻭ ﻋﻘﻞ ﻣﻰ ﺩﺍﺩﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﻳﻪ‬

‫ﻗﺒﻞ‬ ‫ﮐﺎﻧﻮﺍ ِﻣﻦ َ ْ ُ‬ ‫ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ّ‬ ‫ﺗﻌﺮﺿﴼ ﺑﻪ ﺍﻫﻞ ﺯﻣﺎﻥ‪َ " :‬ﻭ َ ُ‬

‫ﮐﻔﺮﻭﺍ‬ ‫ﻓﻠﻤﺎ‬ ‫ﻳﺴﺘﻔﺘﺤﻮﻥ َ َ‬ ‫ﺟﺎءﻫﻢ ﻣﺎ َ َ ُ‬ ‫ﻋﺮﻓﻮﺍ َ َ‬ ‫َ َْ ِ ُ َ‬ ‫ﮐﻔﺮﻭﺍ َ َ ّ‬ ‫ُ‬ ‫ﺍﻟﺬﻳﻦ َ َ ُ‬ ‫ﻋﻠﻰ ‪َ ‬‬

‫ﺍﻟﮑﺎﻓﺮﻳﻦ‪ ١".‬ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﻮﺩﻧﺪ ﺍﻳﻦ ﮔﺮﻭﻩ ﮐﻪ ﺑﺎ‬ ‫ﻓﻠﻌﻨﺔﺍ‪َ َ ِ‬‬ ‫ِ ِﺑﻪ َ َ ْ َ ُ‬ ‫ﻋﻠﻰ َ ِ َ‬ ‫ﮐﻔﺎﺭ ﻣﺠﺎﻫﺪﻩ ﻭ ﻗﺘﺎﻝ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﻃﻠﺐ ﻓﺘﺢ‬ ‫ّ‬

‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺑﺮﺍﻯ ﻧﺼﺮﺕ ﺍﻣﺮﺍ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺁﻣﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺁﻥ‬

‫ﮐﺴﻰ ﮐﻪ ﺷﻨﺎﺧﺘﻪ ﺑﻮﺩﻧﺪ ﮐﺎﻓﺮ ﺷﺪﻧﺪ ﺑﻪ ﺍﻭ‪ .‬ﭘﺲ ﻟﻌﻨﺖ ﺧﺪﺍ ﺑﺮ‬

‫ﮐﺎﻓﺮﺍﻥ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺍﺯ ﺁﻳﻪ ﭼﻨﻴﻦ ﻣﺴﺘﻔﺎﺩ ﻣﻰ ﺷﻮﺩ‬

‫ﮐﻪ ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﻫﻤﺎﻥ ﻣﺮﺩﻣﻰ ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﻋﻬﺪ‬

‫ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﺑﺮﺍﻯ ﺗﺮﻭﻳﺞ ﺁﻥ ﺷﺮﻳﻌﺖ ﻭ ﺍﺑﻼﻍ ﺍﻣﺮﺍ‪ ‬ﻣﺠﺎﺩﻟﻪ ﻭ‬

‫ﻣﺤﺎﺭﺑﻪ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﻣﺮﺩﻡ ﻋﻬﺪ ﻋﻴﺴﻰ ﻭ ﻣﻮﺳﻰ ﻏﻴﺮ‬

‫ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩﻧﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺁﻥ ﮐﺴﻰ ﺭﺍ ﮐﻪ ﺍﺯ‬ ‫ﻗﺒﻞ ﺷﻨﺎﺧﺘﻪ ﺑﻮﺩﻧﺪ ﻣﻮﺳﻰ ﺑﻮﺩ ﺻﺎﺣﺐ ﺗﻮﺭﺍﺕ ﻭ ﻋﻴﺴﻰ ﺑﻮﺩ‬

‫ﺻﺎﺣﺐ ﺍﻧﺠﻴﻞ‪ .‬ﻣﻊ ﺫﻟﮏ ﭼﺮﺍ ﺁﻥ ﺣﻀﺮﺕ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﭼﻮﻥ ﺁﻣﺪ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٨٩‬‬

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‫ﺹ ‪١٠٠‬‬

‫ﺑﺴﻮﻯ ﺍﻳﺸﺎﻥ ﺁﻥ ﮐﺴﻰ ﮐﻪ ﺍﻭ ﺭﺍ ﺷﻨﺎﺧﺘﻪ ﺑﻮﺩﻧﺪ ﮐﻪ ﻋﻴﺴﻰ‬

‫ﺑﺎﺷﺪ ﻳﺎ ﻣﻮﺳﻰ‪ ،‬ﺑﻪ ﺍﻭ ﮐﺎﻓﺮ ﺷﺪﻧﺪ؟ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺁﻥ ﺣﻀﺮﺕ ﻧﻈﺮ‬

‫ﻣﺤﻤﺪ ﺑﺎﺷﺪ ﻭ ﺍﺯ‬ ‫ﺑﻪ ﻇﺎﻫﺮ‪ ،‬ﻣﻮﺳﻮﻡ ﺑﻪ ﺍﺳﻢ ﺩﻳﮕﺮ ﺑﻮﺩﻧﺪ ﮐﻪ‬ ‫ّ‬ ‫ﻣﺪﻳﻨﻪ ﺩﻳﮕﺮ ﻇﺎﻫﺮ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻟﺴﺎﻥ ﺩﻳﮕﺮ ﻭ ﺷﺮﻉ ﺩﻳﮕﺮ‬

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‫ﺁﻣﺪﻧﺪ‪ .‬ﻣﻊ ﺫﻟﮏ ﭼﮕﻮﻧﻪ ﺣﮑﻢ ﺁﻳﻪ ﺛﺎﺑﺖ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﺩﺭﺍﮎ‬

‫ﻣﻰ ﮔﺮﺩﺩ؟ ﺣﺎﻝ ﺣﮑﻢ ﺭﺟﻮﻉ ﺭﺍ ﺍﺩﺭﺍﮎ ﻓﺮﻣﺎ ﮐﻪ ﺑﻪ ﭼﻪ ﺻﺮﻳﺤﻰ ﺩﺭ‬

‫ﺧﻮﺩ ﻓﺮﻗﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺍﺣﺪﻯ ﺗﺎ ﺍﻟﻴﻮﻡ ﺍﺩﺭﺍﮎ ﺁﻥ ﻧﻨﻤﻮﺩﻩ‪ .‬ﺣﺎﻝ‬ ‫ﭼﻪ ﻣﻰ ﻓﺮﻣﺎﺋﻴﺪ؟ ﺍﮔﺮ ﻣﻰ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺟﻌﺖ ﺍﻧﺒﻴﺎﻯ‬

‫ﻗﺒﻞ ﺑﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺁﻳﻪ ﻣﺴﺘﻔﺎﺩ ﻣﻴﺸﻮﺩ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺻﺤﺎﺏ‬ ‫ﺍﻭ ﻫﻢ ﺭﺟﻌﺖ ﺍﺻﺤﺎﺏ ﻗﺒﻞ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺁﻳﺎﺕ‬

‫ﻣﺬﮐﻮﺭﻩ ﻫﻢ ﺭﺟﻌﺖ ﻋﺒﺎﺩ ﻗﺒﻞ ﻭﺍﺿﺢ ﻭ ﻻﺋﺢ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﺍﻧﮑﺎﺭ‬

‫ﺣﺠﺖ ﺍﮐﺒﺮ ﺍﺳﺖ ﻗﺎﺋﻞ ﺷﺪﻩﺍﻧﺪ‪.‬‬ ‫ﮐﻨﻨﺪ ﺑﺮ ﺧﻼﻑ ﺣﮑﻢ ﮐﺘﺎﺏ ﮐﻪ ّ‬

‫ﺍﻳﺎﻡ ﻇﻬﻮﺭ‬ ‫ﭘﺲ ﻫﻤﻴﻦ ﻗﺴﻢ ﺣﮑﻢ ﺭﺟﻊ ﻭ ﺑﻌﺚ ﻭ ﺣﺸﺮ ﺭﺍ ﺩﺭ ّ‬

‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺩﺭ ﺍﺟﺴﺎﺩ‬ ‫ﻫﻮﻳﻪ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﺗﺎ ﺭﺟﻮﻉ ﺍﺭﻭﺍﺡ ّ‬ ‫ﻣﻈﺎﻫﺮ ّ‬

‫ﺻﺎﻓﻴﻪ ﻣﻨﻴﺮﻩ ﺑﻪ ﻋﻴﻦ ﺭﺃﺱ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻰ ﻭ ﻏﺒﺎﺭﻫﺎﻯ ﺟﻬﻞ ﻭ‬

‫ﻣﻨﺰﻩ ﻧﻤﺎﺋﻰ‬ ‫ﻧﻔﺲ ﻇﻠﻤﺎﻧﻰ ﺭﺍ ﺑﻪ ﺁﺏ ﺭﺣﻤﺖ ﻋﻠﻢ ﺭﺣﻤﺎﻧﻰ ﭘﺎﮎ ﻭ ّ‬ ‫ﻗﻮﺕ ﻳﺰﺩﺍﻧﻰ ﻭ ﻫﺪﺍﻳﺖ ﺳﺒﺤﺎﻧﻰ ﻭ ﺳﺮﺍﺝ ﻧﻮﺭﺍﻧﻰ‪،‬‬ ‫ﮐﻪ ﺷﺎﻳﺪ ﺑﻪ ّ‬

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‫ﺳﺒﻴﻞ ﺻﺒﺢ ﻫﺪﺍﻳﺖ ﺭﺍ ﺍﺯ ﺷﺎﻡ ﺿﻼﻟﺖ ﺗﻤﻴﺰ ﺩﻫﻰ ﻭ ﻓﺮﻕ ﮔﺬﺍﺭﻯ‪.‬‬ ‫ﺍﺣﺪﻳﻪ ﮐﻪ ﺩﺭ‬ ‫ﻭ ﺩﻳﮕﺮ ﻣﻌﻠﻮﻡ ﺁﻥ ﺟﻨﺎﺏ ﺑﻮﺩﻩ ﮐﻪ ﺣﺎﻣﻼﻥ ﺍﻣﺎﻧﺖ‬ ‫ّ‬

‫ﻣﻠﮑﻴﻪ ﺑﻪ ﺣﮑﻢ ﺟﺪﻳﺪ ﻭ ﺍﻣﺮ ﺑﺪﻳﻊ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﻧﺪ ﭼﻮﻥ‬ ‫ﻋﻮﺍﻟﻢ‬ ‫ّ‬

‫ﺹ ‪١٠١‬‬

‫ﻣﺸﻴﺖ ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﻣﻰ ﮔﺮﺩﻧﺪ ﻭ‬ ‫ﺍﻳﻦ ﺍﻃﻴﺎﺭ ﻋﺮﺵ ﺑﺎﻗﻰ ﺍﺯ ﺳﻤﺎء ّ‬

‫ﺭﺑﺎﻧﻰ ﻗﻴﺎﻡ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻟﻬﺬﺍ ﺣﮑﻢ ﻳﮏ ﻧﻔﺲ ﻭ‬ ‫ﺟﻤﻴﻊ ﺑﺮ ﺍﻣﺮ ﻣﺒﺮﻡ ّ‬

‫ﻣﺤﺒﺖ ﺍﻟﻬﻰ ﺷﺎﺭﺑﻨﺪ ﻭ ﺍﺯ‬ ‫ﻳﮏ ﺫﺍﺕ ﺭﺍ ﺩﺍﺭﻧﺪ‪ ،‬ﭼﻪ ﺟﻤﻴﻊ ﺍﺯ ﮐﺄﺱ‬ ‫ّ‬ ‫ﺣﻖ ﺭﺍ ﺩﻭ ﻣﻘﺎﻡ‬ ‫ﺍﺛﻤﺎﺭ ﺷﺠﺮﻩ ﺗﻮﺣﻴﺪ ﻣﺮﺯﻭﻕ‪ .‬ﻭ ﺍﻳﻦ ﻣﻈﺎﻫﺮ ّ‬

‫ﻣﻘﺮﺭ ﺍﺳﺖ‪ .‬ﻳﮑﻰ ﻣﻘﺎﻡ ﺻﺮﻑ ﺗﺠﺮﻳﺪ ﻭ ﺟﻮﻫﺮ ﺗﻔﺮﻳﺪ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ‬ ‫ّ‬

‫ﮐﻞ ﺭﺍ ﺑﻪ ﻳﮏ ﺍﺳﻢ ﻭ ﺭﺳﻢ ﻣﻮﺳﻮﻡ ﻭ ﻣﻮﺻﻮﻑ ﻧﻤﺎﺋﻰ‬ ‫ﻣﻘﺎﻡ ﺍﮔﺮ ّ‬

‫ﺑﻴﻦ َ َ ٍ‬ ‫ﻣﻦ‬ ‫ﺑﺄﺳﻰ ﻧﻴﺴﺖ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻻ ُ َ ‪ُ ‬‬ ‫ﺍﺣﺪ ِ ْ‬ ‫ﻧﻔﺮﻕ َ َ‬

‫ُ ُِ​ِ‬ ‫ﺭﺳﻠﻪ‪ ١ ".‬ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺗﻮﺣﻴﺪ ﺍﻟﻬﻰ ﺩﻋﻮﺕ‬

‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺑﻪ ﮐﻮﺛﺮ ﻓﻴﺾ ﻭ ﻓﻀﻞ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺑﺸﺎﺭﺕ ﻣﻰ ﺩﻫﻨﺪ ﻭ‬ ‫ﻧﺒﻮﺕ ﻓﺎﺋﺰﻧﺪ ﻭ ﺑﻪ ﺭﺩﺍء ﻣﮑﺮﻣﺖ ﻣﻔﺘﺨﺮ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ّ‬ ‫ﮐﻞ ﺑﻪ ﺧﻠﻊ ّ‬ ‫ﻓﺎﻧﺎ‪ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺍﻣﺎ ‪َ  ‬‬ ‫ﮐﻪ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ َ " :‬‬ ‫ﺍﻟﻨﺒﻴﻮﻥ َ َ َ‬

‫ﺍﻭﻝ ﻭ ﻧﻮﺡ ﻭ ﻣﻮﺳﻰ ﻭ ﻋﻴﺴﻰ‪ .‬ﻭ ﻫﻤﻴﻦ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﻨﻢ ﺁﺩﻡ ّ‬

‫ﻣﻀﻤﻮﻥ ﺭﺍ ﻃﻠﻌﺖ ﻋﻠﻮﻯ ﻫﻢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﮐﻪ‬ ‫ﺍﺯﻟﻴﻪ ﻭ‬ ‫ﻣﺸﻌﺮ ﺑﺮ ﺗﻮﺣﻴﺪ ﺁﻥ ﻣﻮﺍﻗﻊ ﺗﺠﺮﻳﺪ ﺍﺳﺖ ﺍﺯ ﻣﺠﺎﺭﻯ ﺑﻴﺎﻧﺎﺕ ّ‬

‫ﻋﻠﻤﻴﻪ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﺩﺭ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﮔﺸﺘﻪ‪ .‬ﻭ ﺍﻳﻦ‬ ‫ﻣﺨﺎﺯﻥ ﻟﺌﺎﻟﻰ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﺍﺯ ﺣﺠﺒﺎﺕ‬ ‫ﻃﻠﻌﺎﺕ ﻣﻮﺍﻗﻊ ﺣﮑﻢ ﻭ ﻣﻄﺎﻟﻊ ﺍﻣﺮﻧﺪ‪ ،‬ﻭ ﺍﻣﺮ ّ‬

‫ﺗﻌﺪﺩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ" :‬ﻭ َﻣﺎ‬ ‫ﮐﺜﺮﺕ ﻭ ﻋﻮﺍﺭﺿﺎﺕ ّ‬

‫ﺍﻟﺒﺘﻪ ﻣﻈﺎﻫﺮ ﺍﻣﺮ ﻫﻢ‬ ‫ﺍﻣﺮﻧﺎ ٕ ّﺍﻻ َ ِ َ ٌ‬ ‫ﻭﺍﺣﺪﺓ‪ ٢ ".‬ﻭ ﭼﻮﻥ ﺍﻣﺮ ﻭﺍﺣﺪ ﺷﺪ ّ‬ ‫َ َُ‬

‫ﺃﺋﻤﻪ ﺩﻳﻦ ﻭ ﺳﺮﺍﺝ ﻫﺎﻯ ﻳﻘﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬ ‫ﻭﺍﺣﺪﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٨٥‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻗﻤﺮ‪ ،‬ﺁﻳﻪ ‪٥٠‬‬

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‫ﺤﻤﺪ‪ ".‬ﺑﺎﺭﻯ‪،‬‬ ‫ﻣﺤﻤﺪ َﻭ َ َ ُ‬ ‫" َُّ‬ ‫ﺍﻭﺳﻄﻨﺎ ُﻣ َ ّ ٌ‬ ‫ﺁﺧﺮﻧﺎ ُ َ ّ ٌ‬ ‫ﺍﻭﻟﻨﺎ ُ َ ّ ٌ‬ ‫ﻣﺤﻤﺪ ﻭ ِ ُ‬

‫ﻣﺤﻘﻖ ﺁﻥ ﺟﻨﺎﺏ ﺑﻮﺩﻩ ﮐﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﻫﻴﺎﮐﻞ ﺍﻣﺮﺍ‪ ‬ﻫﺴﺘﻨﺪ‬ ‫ﻣﻌﻠﻮﻡ ﻭ‬ ‫ّ‬ ‫ﮐﻪ ﺩﺭ ﻗﻤﺎﺋﺺ ﻣﺨﺘﻠﻔﻪ ﻇﺎﻫﺮ ﺷﺪﻧﺪ‪ .‬ﻭ ﺍﮔﺮ ﺑﻪ ﻧﻈﺮ ﻟﻄﻴﻒ‬

‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻰ ﻫﻤﻪ ﺭﺍ ﺩﺭ ﻳﮏ ﺭﺿﻮﺍﻥ ﺳﺎﮐﻦ ﺑﻴﻨﻰ ﻭ ﺩﺭ ﻳﮏ ﻫﻮﺍ‬ ‫ﻃﺎﺋﺮ ﻭ ﺑﺮ ﻳﮏ ﺑﺴﺎﻁ ﺟﺎﻟﺲ ﻭ ﺑﺮ ﻳﮏ ﮐﻼﻡ ﻧﺎﻃﻖ ﻭ ﺑﺮ ﻳﮏ ﺍﻣﺮ‬

‫ﺍﺗﺤﺎﺩ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﻭ ﺷﻤﻮﺱ ﻏﻴﺮ ﻣﺤﺪﻭﺩ ﻭ‬ ‫ﺁﻣﺮ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ّ‬

‫ﻗﺪﺳﻴﻪ ﺑﻔﺮﻣﺎﻳﺪ‪ :‬ﻣﻦ ﺭﺟﻮﻉ‬ ‫ﻣﻌﺪﻭﺩ‪ .‬ﭘﺲ ﺍﮔﺮ ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﻣﻈﺎﻫﺮ‬ ‫ّ‬ ‫ﮐﻞ ﺍﻧﺒﻴﺎء ﻫﺴﺘﻢ‪ ،‬ﺻﺎﺩﻕ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺛﺎﺑﺖ ﺍﺳﺖ ﺩﺭ ﻫﺮ‬ ‫ّ‬

‫ﻇﻬﻮﺭ ﺑﻌﺪ‪ ،‬ﺻﺪﻕ ﺭﺟﻮﻉ ﻇﻬﻮﺭ ﻗﺒﻞ‪ .‬ﻭ ﭼﻮﻥ ﺭﺟﻮﻉ ﺍﻧﺒﻴﺎء ﻣﻮﺍﻓﻖ‬

‫ﻭ ﻣﻄﺎﺑﻖ ﺁﻳﺎﺕ ﻭ ﺍﺧﺒﺎﺭ ﺛﺎﺑﺖ ﺷﺪ ﺭﺟﻮﻉ ﺍﻭﻟﻴﺎء ﻫﻢ ﺛﺎﺑﺖ ﻭ‬

‫ﻣﺤﻘﻖ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﺭﺟﻮﻉ ﺍﻇﻬﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺩﻟﻴﻞ ﻭ‬ ‫ّ‬

‫ﻣﺜﻼ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺍﺯ ﺟﻤﻠﻪ ﺍﻧﺒﻴﺎء ﻧﻮﺡ‬ ‫ﺑﺮﻫﺎﻥ ﻣﺤﺘﺎﺝ ﺷﻮﺩ‪.‬‬ ‫ً‬

‫ﻧﺒﻮﺕ ﺷﺪ ﻭ ﺑﻪ ﻗﻴﺎﻡ ﺍﻟﻬﻰ ﺑﺮ ﺍﻣﺮ ﻗﻴﺎﻡ‬ ‫ﺑﻮﺩ ﮐﻪ ﭼﻮﻥ ﻣﺒﻌﻮﺙ ﺑﻪ ّ‬

‫ﻓﺮﻣﻮﺩ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺑﻪ ﺍﻭ ﻣﺆﻣﻦ ﻭ ﺑﻪ ﺍﻣﺮ ﺍﻭ ﻣﺬﻋﻦ ﺷﺪ ﺍﻭ ﻓﻰ‬

‫ﺣﻖ ﺍﻭ ﺻﺎﺩﻕ‬ ‫ﻣﺸﺮﻑ ﺷﺪ‪ .‬ﻭ ﺩﺭ ّ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﺑﻪ ﺣﻴﺎﺕ ﺟﺪﻳﺪﻩ ّ‬

‫ﻣﻰ ﺁﻣﺪ ﺣﻴﺎﺕ ﺑﺪﻳﻊ ﻭ ﺭﻭﺡ ﺟﺪﻳﺪ‪ ،‬ﺯﻳﺮﺍ ﮐﻪ ﺍﻭ ﻗﺒﻞ ﺍﺯ ﺍﻳﻤﺎﻥ ﺑﻪ‬

‫ﺧﺪﺍ ﻭ ﺍﺫﻋﺎﻥ ﺑﻪ ﻣﻈﻬﺮ ﻧﻔﺲ ﺍﻭ ﮐﻤﺎﻝ ﻋﻼﺋﻖ ﺭﺍ ﺑﻪ ﺍﻣﻮﺍﻝ ﻭ‬

‫ﺘﻌﻠﻘﻪ ﺑﻪ ﺩﻧﻴﺎ ﺍﺯ ﻗﺒﻴﻞ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪ ﻭ ﺍﻃﻌﻤﻪ ﻭ ﺍﺷﺮﺑﻪ ﻭ‬ ‫ﺍﺳﺒﺎﺏ ﻣ ّ‬

‫ﺍﻣﺜﺎﻝ ﺫﻟﮏ ﺩﺍﺷﺘﻪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﻭﻗﺎﺕ ﻟﻴﻞ ﻭ ﻧﻬﺎﺭ ﺭﺍ ﻣﺼﺮﻭﻑ ﺑﺮ‬

‫ﻫﻤﺖ ﺩﺭ ﺗﺤﺼﻴﻞ ﺍﺷﻴﺎﻯ‬ ‫ﺗﻌﻴﺶ ﺩﺍﺷﺘﻪ ﻭ ّ‬ ‫ﺍﺧﺬ ﺯﺧﺎﺭﻑ ﻭ ﺍﺳﺒﺎﺏ ّ‬

‫ﺹ ‪١٠٣‬‬

‫ﻟﺠﻪ‬ ‫ﻓﺎﻧﻴﻪ ﮔﻤﺎﺷﺘﻪ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﮔﺬﺷﺘﻪ‪ ،‬ﻗﺒﻞ ﺍﺯ ﻭﺭﻭﺩ ﺩﺭ ّ‬

‫ﺍﺗﺒﺎﻉ ﺁﺩﺍﺏ ﻭ ﺷﺮﺍﺋﻊ ﺍﻳﺸﺎﻥ‬ ‫ﺍﻳﻤﺎﻥ ﺑﻪ ﺣﺪﻭﺩﺍﺕ ﺁﺑﺎء ﻭ ﺍﺟﺪﺍﺩ ﻭ ّ‬

‫ﭼﻨﺎﻥ ﺭﺍﺳﺦ ﻭ ﻣﺤﮑﻢ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺣﮑﻢ ﺑﻪ ﻗﺘﻞ ﺍﻭ ﻣﻰ ﺷﺪ ﺷﺎﻳﺪ‬

‫ﺗﻘﻠﻴﺪﻳﻪ ﮐﻪ ﺩﺭ‬ ‫ﺭﺿﺎ ﻣﻰ ﺩﺍﺩ ﻭ ﺭﺍﺿﻰ ﺑﺮ ﺗﻐﻴﻴﺮ ﺣﺮﻓﻰ ﺍﺯ ﺍﻣﻮﺭ‬ ‫ّ‬

‫ﺁﺑﺎ‪‬ﻧﺎ‬ ‫ﻭﺟﺪﻧﺎ‬ ‫ﻣﻴﺎﻥ ﻗﻮﻡ ﺑﻮﺩ ﻧﻤﻰ ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻫﻤﻪ ﻗﻮﻡ ﻧﺪﺍء " ٕ ‪‬‬ ‫َ‬ ‫ﺍﻧﺎ َ َ ْ َ‬ ‫ﻋﻠﻰ ُ ‪ٍ ‬‬ ‫ﻣﻘﺘﺪﻭﻥ‪ ١".‬ﺑﺮﺁﻭﺭﺩﻧﺪ‪ .‬ﻭ ‪١٦٣‬‬ ‫ﺍﻧﺎ َ َ‬ ‫َ​َ‬ ‫ﺁﺛﺎﺭﻫﻢ ُ ْ َ ُ َ‬ ‫ﻋﻠﻰ ِ ِ ْ‬ ‫ﺍﻣﺔ َﻭ ٕ ‪‬‬

‫ﻫﻤﻴﻦ ﮔﺮﻭﻩ‪ ،‬ﺑﺎ ﻫﻤﻪ ﺍﻳﻦ ﺣﺠﺒﺎﺕ ﻣﺤﺪﻭﺩﻩ ﻭ ﺣﺪﻭﺩﺍﺕ ﻣﺬﮐﻮﺭﻩ‬ ‫ﻣﺠﺮﺩ ﺍﻳﻨﮑﻪ ﺻﻬﺒﺎﻯ ﺍﻳﻤﺎﻥ ﺭﺍ ﺍﺯ ﮐﺄﺱ ﺍﻳﻘﺎﻥ ﺍﺯ ﺍﻳﺎﺩﻯ ﻣﻈﺎﻫﺮ‬ ‫ﺑﻪ‬ ‫ّ‬

‫ﺑﺎﻟﻤﺮﻩ ﺗﻘﻠﻴﺐ ﻣﻰ ﺷﺪﻧﺪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﺯ ﺯﻥ‬ ‫ﺳﺒﺤﺎﻥ ﻣﻰ ﻧﻮﺷﻴﺪﻧﺪ‬ ‫ّ‬

‫ﮐﻞ ﻣﺎ ﺳﻮﻯ‬ ‫ﻭ ﻓﺮﺯﻧﺪ ﻭ ﺍﻣﻮﺍﻝ ﻭ ﺍﺛﻘﺎﻝ ﻭ ﺟﺎﻥ ﻭ ﺍﻳﻤﺎﻥ ﺑﻠﮑﻪ ﺍﺯ ّ‬ ‫ﻣﻰ ﮔﺬﺷﺘﻨﺪ ﻭ ﺑﻪ ﻗﺴﻤﻰ ﻏﻠﺒﺎﺕ ﺷﻮﻕ ﺍﻟﻬﻰ ﻭ ﺟﺬﺑﺎﺕ ﺫﻭﻕ‬

‫ﺻﻤﺪﺍﻧﻰ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺧﺬ ﻣﻰ ﻧﻤﻮﺩ ﮐﻪ ﺩﻧﻴﺎ ﺭﺍ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺁﻥ ﻫﺴﺖ‬ ‫ﺑﻪ ﭘﺮ ﮐﺎﻫﻰ ﻧﺪﺍﻧﺴﺘﻪ‪ .‬ﺁﻳﺎ ﺣﮑﻢ ﺧﻠﻖ ﺟﺪﻳﺪ ﻭ ﺭﺟﻮﻉ ﺩﺭ ﺍﻳﻨﻬﺎ‬

‫ﻧﻤﻰ ﺷﻮﺩ؟ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻼﺣﻈﻪ ﺷﺪ ﮐﻪ ﺍﻳﻦ ﻧﻔﻮﺱ ﻗﺒﻞ ﺍﺯ ﻓﻮﺯ ﺑﻪ‬ ‫ﻋﻨﺎﻳﺖ ﺑﺪﻳﻊ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺻﺪ ﻫﺰﺍﺭ ﺣﻴﻠﻪ ﻭ‬

‫ﺗﺪﺑﻴﺮ ﺍﺯ ﻣﻮﺍﺭﺩ ﻫﻼﮐﺖ ﺣﻔﻆ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﺯ ﺧﺎﺭﻯ‬

‫ﺍﺣﺘﺮﺍﺯ ﻣﻰ ﺟﺴﺘﻨﺪ ﻭ ﺍﺯ ﺭﻭﺑﺎﻫﻰ ﻓﻰ ﺍﻟﻤﺜﻞ ﻓﺮﺍﺭ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﺑﻌﺪ‬ ‫ﺍﺯ ﺷﺮﻑ ﺑﻪ ﻓﻮﺯ ﺍﮐﺒﺮ ﻭ ﻋﻨﺎﻳﺖ ﻋﻈﻤﻰ ﺻﺪ ﻫﺰﺍﺭ ﺟﺎﻥ ﺭﺍﻳﮕﺎﻥ‬

‫ﻣﻘﺪﺳﺸﺎﻥ ﺍﺯ ﻗﻔﺲ ﺗﻦ ﺑﻴﺰﺍﺭ ﻭ‬ ‫ﺍﻧﻔﺎﻕ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺑﻠﮑﻪ ﻧﻔﻮﺱ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺯﺧﺮﻑ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬

‫ﺹ ‪١٠٤‬‬

‫ﻳﮏ ﻧﻔﺮ ﺍﺯ ﺍﻳﻦ ﺟﻨﻮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﮔﺮﻭﻫﻰ ﻣﻘﺎﺗﻠﻪ ﻣﻰ ﻧﻤﻮﺩ‪ .‬ﻣﻊ ﺫﻟﮏ‬

‫ﭼﮕﻮﻧﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﻧﻔﻮﺱ ﻫﻤﺎﻥ ﻧﻔﻮﺱ ﻗﺒﻞ ﺑﺎﺷﻨﺪ ﺍﻳﻦ‬ ‫‪١٦٤‬‬

‫ﺟﺴﻤﺎﻧﻴﻪ‬ ‫ﺑﺸﺮﻳﻪ ﻭ ﻣﻨﺎﻓﻰ ﻫﻮﺍﻯ‬ ‫ﮔﻮﻧﻪ ﺍﻣﻮﺭﺍﺕ ﮐﻪ ﻣﺨﺎﻟﻒ ﻋﺎﺩﺍﺕ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺳﺖ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﺷﻮﺩ؟ ﺑﺎﺭﻯ‪ ،‬ﺍﻳﻦ ﻣﻄﻠﺐ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ‬

‫ﺑﺪﻭﻥ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﺍﻟﻬﻰ ﻣﺤﺎﻝ ﺍﺳﺖ ﺍﻳﻦ ﻗﺴﻢ ﺁﺛﺎﺭ ﻭ ﺍﻓﻌﺎﻝ ﮐﻪ‬

‫ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺷﺒﺎﻫﺖ ﺑﻪ ﺁﺛﺎﺭ ﻭ ﺍﻓﻌﺎﻝ ﻗﺒﻞ ﻧﺪﺍﺭﺩ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ‬ ‫ﺷﻮﺩ ﻭ ﺩﺭ ﻋﺮﺻﻪ ﮐﻮﻥ ﺑﻮﺟﻮﺩ ﺁﻳﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺿﻄﺮﺍﺑﺸﺎﻥ ﺑﻪ‬

‫ﻇﻦ ﺑﻪ ﻳﻘﻴﻦ ﺗﻐﻴﻴﺮ ﻣﻰ ﻳﺎﻓﺖ ﻭ ﺧﻮﻑ ﺑﻪ‬ ‫ﺍﻃﻤﻴﻨﺎﻥ ﺗﺒﺪﻳﻞ ﻣﻰ ﺷﺪ ﻭ ّ‬

‫ﺟﺮﺋﺖ ﻣﺒﺎﺩﻟﻪ ﻣﻰ ﮔﺸﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺷﺄﻥ ﺍﮐﺴﻴﺮ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﻳﮏ‬

‫‪١٦٥‬‬

‫ﻣﺎﺩﻩ ﻧﺤﺎﺳﻰ ﻣﻼﺣﻈﻪ‬ ‫ﺣﻴﻦ ﻋﺒﺎﺩ ﺭﺍ ﺗﻘﻠﻴﺐ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﺩﺭ ّ‬

‫ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺍﮔﺮ ﺩﺭ ﻣﻌﺪﻥ ﺧﻮﺩ ﺍﺯ ﻏﻠﺒﻪ ﻳﺒﻮﺳﺖ ﻣﺤﻔﻮﻅ ﺑﻤﺎﻧﺪ‬

‫ﻣﺪﺕ ﻫﻔﺘﺎﺩ ﺳﻨﻪ ﺑﻪ ﻣﻘﺎﻡ ﺫﻫﺒﻰ ﻣﻰ ﺭﺳﺪ‪ .‬ﺍﮔﺮ ﭼﻪ‪ ،‬ﺑﻌﻀﻰ ﺧﻮﺩ‬ ‫ﺩﺭ ّ‬

‫ﻧﺤﺎﺱ ﺭﺍ ﺫﻫﺐ ﻣﻰ ﺩﺍﻧﻨﺪ ﮐﻪ ﺑﻪ ﻭﺍﺳﻄﻪ ﻏﻠﺒﻪ ﻳﺒﻮﺳﺖ ﻣﺮﻳﺾ‬ ‫‪١٦٦‬‬

‫ﺷﺪﻩ ﻭ ﺑﻪ ﻣﻘﺎﻡ ﺧﻮﺩ ﻧﺮﺳﻴﺪﻩ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﮐﺴﻴﺮ ﮐﺎﻣﻞ‬

‫ﻣﺎﺩﻩ ﻧﺤﺎﺳﻰ ﺭﺍ ﺩﺭ ﺁﻧﻰ ﺑﻪ ﻣﻘﺎﻡ ﺫﻫﺒﻰ ﻣﻰ ﺭﺳﺎﻧﺪ ﻭ ﻣﻨﺎﺯﻝ ﻫﻔﺘﺎﺩ‬ ‫ّ‬

‫ﺳﺎﻟﻪ ﺭﺍ ﺑﻪ ﺁﻧﻰ ﻃﻲ ﻧﻤﺎﻳﺪ‪ .‬ﺁﻳﺎ ﺁﻥ ﺫﻫﺐ ﺭﺍ ﺑﻌﺪ ﻣﻰ ﺗﻮﺍﻥ ﮔﻔﺖ ﮐﻪ‬ ‫ّ‬ ‫ﻧﺤﺎﺱ ﺍﺳﺖ ﻭ ﻳﺎ ﺑﻪ ﻋﺎﻟﻢ ﺫﻫﺒﻰ ﻧﺮﺳﻴﺪﻩ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﻣﺤﮏ ﺩﺭ‬ ‫ﻣﻌﻴﻦ ﻭ ﻭﺍﺿﺢ ﻣﻰ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﻣﻴﺎﻥ ﺍﺳﺖ ﻭ ﺻﻔﺎﺕ ﺫﻫﺒﻰ ﺭﺍ ﺍﺯ ﻧﺤﺎ ﺳﻰ‬ ‫ّ‬

‫‪ ١٦٧‬ﻫﻤﭽﻨﻴﻦ ﺍﻳﻦ ﻧﻔﻮﺱ ﻫﻢ ﺍﺯ ﺍﮐﺴﻴﺮ ﺍﻟﻬﻰ ﺩﺭ ﺁﻧﻰ ﻋﺎﻟﻢ ﺗﺮﺍﺑﻰ ﺭﺍ ﻃﻲ‬ ‫ّ‬ ‫ﻧﻤﻮﺩﻩ ﺑﻪ ﻋﻮﺍﻟﻢ ﻗﺪﺳﻰ ﻗﺪﻡ ﮔﺬﺍﺭﻧﺪ ﻭ ﺑﻪ ﻗﺪﻣﻰ ﺍﺯ ﻣﮑﺎﻥ ﻣﺤﺪﻭﺩ‬

‫ﺹ ‪١٠٥‬‬

‫ﺑﻪ ﻻﻣﮑﺎﻥ ﺍﻟﻬﻰ ﻭﺍﺻﻞ ﺷﻮﻧﺪ‪ .‬ﺟﻬﺪﻯ ﺑﺎﻳﺪ ﺗﺎ ﺑﻪ ﺍﻳﻦ ﺍﮐﺴﻴﺮ ﻓﺎﺋﺰ‬

‫ﺷﻮﻯ‪ ،‬ﮐﻪ ﺩﺭ ﻳﮏ ﺁﻥ ﻣﻐﺮﺏ ﺟﻬﻞ ﺭﺍ ﺑﻪ ﻣﺸﺮﻕ ﻋﻠﻢ ﺭﺳﺎﻧﺪ ﻭ‬ ‫ﻇﻠﻤﺖ ﻟﻴﻞ ﻇﻠﻤﺎﻧﻰ ﺭﺍ ﺑﻪ ﺻﺒﺢ ﻧﻮﺭﺍﻧﻰ ﻓﺎﺋﺰ ﮔﺮﺩﺍﻧﺪ ﻭ ﺑﻌﻴﺪ‬

‫ﻇﻦ ﺭﺍ ﺑﻪ ﭼﺸﻤﻪ ﻗﺮﺏ ﻭ ﻳﻘﻴﻦ ﺩﻻﻟﺖ ﮐﻨﺪ ﻭ ﻫﻴﺎﮐﻞ‬ ‫ﺻﺤﺮﺍﻯ ّ‬

‫ﺣﻖ ﺍﻳﻦ‬ ‫ﻣﺸﺮﻑ ﻓﺮﻣﺎﻳﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺩﺭ ّ‬ ‫ﻓﺎﻧﻴﻪ ﺭﺍ ﺑﻪ ﺭﺿﻮﺍﻥ ﺑﺎﻗﻰ ّ‬

‫ﺣﻖ ﺍﻳﻦ ﻋﺒﺎﺩ ﻫﻢ ﺣﮑﻢ ﻋﺒﺎﺩ‬ ‫ﺫﻫﺐ ﺣﮑﻢ ﻧﺤﺎﺳﻰ ﺻﺎﺩﻕ ﻣﻰ ﺁﻳﺪ ﺩﺭ ّ‬

‫ﻣﺤﻘﻖ ﺍﺳﺖ‪ .‬ﺍﻯ ﺑﺮﺍﺩﺭ‪ ،‬ﺍﺯ ﺍﻳﻦ‬ ‫ﻗﺒﻞ ﺍﺯ ﻓﻮﺯ ﺑﻪ ﺍﻳﻤﺎﻥ ﺻﺎﺩﻕ ﻭ‬ ‫ّ‬

‫‪١٦٨‬‬

‫ﺑﻴﺎﻧﺎﺕ ﺷﺎﻓﻴﻪ ﮐﺎﻓﻴﻪ ﻭﺍﻓﻴﻪ ﺍﺳﺮﺍﺭ ﺧﻠﻖ ﺟﺪﻳﺪ ﻭ ﺭﺟﻮﻉ ﻭ ﺑﻌﺚ‪،‬‬

‫ﺑﻰ ﺣﺠﺎﺏ ﻭ ﻧﻘﺎﺏ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ‪ .‬ﺍﻧﺸﺎءﺍ‪ ‬ﺑﻪ ﺗﺄﻳﻴﺪﺍﺕ‬ ‫ﺒﻴﻪ ﺟﺎﻣﻪ ﮐﻬﻨﻪ ﺭﺍ ﺍﺯ ﺟﺴﻢ ﻭ ﺟﺎﻥ ﺩﻭﺭ ﮐﻨﻰ ﻭ ﺑﻪ ﺧﻠﻊ‬ ‫ﻏﻴ ّ‬

‫ﺟﺪﻳﺪﻩ ﺑﺎﻗﻴﻪ ﻣﻔﺘﺨﺮ ﮔﺮﺩﻯ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﺑﻌﺪ‪،‬‬

‫ﮐﻞ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﻭ ﺷﺮﺑﺖ‬ ‫ﺍﻧﻔﺴﻰ ﮐﻪ ﺳﺒﻘﺖ ﻳﺎﻓﺘﻨﺪ ﺑﻪ ﺍﻳﻤﺎﻥ ﺍﺯ ّ‬

‫ﺍﺣﺪﻳﺖ ﻧﻮﺷﻴﺪﻧﺪ ﻭ ﺑﻪ ﺍﻋﻠﻰ ﻣﻌﺎﺭﺝ‬ ‫ﺯﻻﻝ ﻣﻌﺮﻓﺖ ﺭﺍ ﺍﺯ ﺟﻤﺎﻝ‬ ‫ّ‬

‫ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ﻭ ﺍﻧﻘﻄﺎﻉ ﺍﺭﺗﻔﺎﻉ ﺟﺴﺘﻨﺪ ﺣﮑﻢ ﺭﺟﻮﻉ ﺍﻧﻔﺲ ﻗﺒﻞ‬

‫ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ ﻗﺒﻞ ﺑﻪ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﻓﺎﺋﺰ ﺷﺪﻩﺍﻧﺪ ﺑﺮ ﺍﻳﻦ ﺍﺻﺤﺎﺏ‬

‫ﻗﻮﻻ ﻭ ﺍﻣﺮﴽ‪ .‬ﺯﻳﺮﺍ ﺁﻧﭽﻪ‬ ‫ﻓﻌﻼﻭ‬ ‫ﻇﻬﻮﺭ ﺑﻌﺪ ﻣﻰ ﺷﻮﺩ ﺍﺳﻤﴼ ﻭ ﺭﺳﻤﴼ ﻭ‬ ‫ً‬ ‫ً‬

‫ﺍﺯ ﻋﺒﺎﺩ ﻗﺒﻞ ﻇﺎﻫﺮ ﺷﺪ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺩ ﺑﻌﺪ ﺑﻌﻴﻨﻪ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ‬ ‫ﻣﺜﻼ ﺍﮔﺮ ﺷﺎﺧﺴﺎﺭ ﮔﻠﻰ ﺩﺭ ﻣﺸﺮﻕ ﺍﺭﺽ ﺑﺎﺷﺪ ﻭ ﺩﺭ‬ ‫ﮔﺸﺖ‪.‬‬ ‫ً‬

‫ﻣﻐﺮﺏ ﻫﻢ ﺍﺯ ﺷﺎﺧﻪ ﺩﻳﮕﺮ‪ ،‬ﺁﻥ ﮔﻞ ﻇﺎﻫﺮ ﺷﻮﺩ ﺍﻃﻼﻕ ﮔﻞ ﺑﺮ ﺍﻭ‬ ‫ﻣﻰ ﺷﻮﺩ‪ .‬ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻈﺮ ﺑﻪ ﺣﺪﻭﺩﺍﺕ ﺷﺎﺧﻪ ﻭ ﻫﻴﺌﺖ‬

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‫ﺹ ‪١٠٦‬‬ ‫‪١٧٠‬‬

‫ﺁﻥ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻧﻈﺮ ﺑﻪ ﺭﺍﺋﺤﻪ ﻭ ﻋﻄﺮﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﺩﻭ‬

‫ﻣﻨﺰﻩ ﮐﻦ‬ ‫ﻇﺎﻫﺮ ﺍﺳﺖ‪ .‬ﭘﺲ ﻧﻈﺮ ﺭﺍ ﺍﺯ ﺣﺪﻭﺩﺍﺕ ﻇﺎﻫﺮﻩ ﻃﺎﻫﺮ ﻭ ّ‬

‫ﺗﺎ ﻫﻤﻪ ﺭﺍ ﺑﻪ ﻳﮏ ﺍﺳﻢ ﻭ ﻳﮏ ﺭﺳﻢ ﻭ ﻳﮏ ﺫﺍﺕ ﻭ ﻳﮏ ﺣﻘﻴﻘﺖ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﺋﻰ ﻭ ﺍﺳﺮﺍﺭ ﺭﺟﻮﻉ ﮐﻠﻤﺎﺕ ﺭﺍ ﻫﻢ ﺩﺭ ﺣﺮﻭﻓﺎﺕ ﻧﺎﺯﻟﻪ‬

‫ﺗﻔﮑﺮ ﺩﺭ ﺍﺻﺤﺎﺏ ﻋﻬﺪ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﻧﻤﺎ‬ ‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻰ‪ .‬ﻗﺪﺭﻯ‬ ‫ّ‬ ‫ﻧﻔﺴﻴﻪ ﺑﻪ‬ ‫ﺑﺸﺮﻳﻪ ﻭ ﻣﺸﺘﻬﻴﺎﺕ‬ ‫ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻘﺪﺱ ﻭ ﻣﻨﻘﻄﻊ ﮔﺸﺘﻨﺪ ﻭ‬ ‫ﻧﻔﺤﺎﺕ‬ ‫ﻗﺪﺳﻴﻪ ﺁﻥ ﺣﻀﺮﺕ‪ ،‬ﭘﺎﮎ ﻭ ّ‬ ‫ّ‬

‫ﻗﺒﻞ ﺍﺯ ﻫﻤﻪ ﺍﻫﻞ ﺍﺭﺽ ﺑﻪ ﺷﺮﻑ ﻟﻘﺎء ﮐﻪ ﻋﻴﻦ ﻟﻘﺎءﺍ‪ ‬ﺑﻮﺩ ﻓﺎﺋﺰ‬

‫ﮐﻞ ﺍﻫﻞ ﺍﺭﺽ ﻣﻨﻘﻄﻊ ﮔﺸﺘﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺷﻨﻴﺪﻩﺍﻳﺪ ﮐﻪ‬ ‫ﺷﺪﻧﺪ ﻭ ﺍﺯ ّ‬

‫ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﻣﻈﻬﺮ ﺫﻯ ﺍﻟﺠﻼﻝ ﭼﮕﻮﻧﻪ ﺟﺎﻥ ﻧﺜﺎﺭ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻭ‬ ‫ﺣﺎﻝ ﻫﻤﺎﻥ ﺛﺒﻮﺕ ﻭ ﺭﺳﻮﺥ ﻭ ﺍﻧﻘﻄﺎﻉ ﺭﺍ ﺑﻌﻴﻨﻪ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎ ﺩﺭ‬

‫ﺍﺻﺤﺎﺏ ﻧﻘﻄﻪ ﺑﻴﺎﻥ ﺭﺍﺟﻊ ﺷﺪﻩ ﭼﻨﺎﻧﭽﻪ ﻣﻼﺣﻈﻪ ﻓﺮﻣﻮﺩﻩ ﺍﻳﺪ ﮐﻪ‬

‫ﻋﻠﻢ ﺍﻧﻘﻄﺎﻉ ﺑﺮ‬ ‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ َ َ‬ ‫ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﺍﺯ ﺑﺪﺍﻳﻊ ﺟﻮﺩ ّ‬

‫ﺭﻓﺮﻑ ﺍﻣﺘﻨﺎﻉ ﺑﺮﺍﻓﺮﺍﺷﺘﻨﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﻳﻦ ﺍﻧﻮﺍﺭ ﺍﺯ ﻳﮏ ﻣﺼﺒﺎﺡ‬

‫ﻇﺎﻫﺮ ﺷﺪﻩﺍﻧﺪ ﻭ ﺍﻳﻦ ﺍﺛﻤﺎﺭ ﺍﺯ ﻳﮏ ﺷﺠﺮﻩ ﺭﻭﺋﻴﺪﻩﺍﻧﺪ‪ .‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ‬

‫ﻓﻀﻞ ﺍ‪،ِ‬‬ ‫ﻓﺮﻗﻰ ﻣﻠﺤﻮﻅ ﻧﻪ ﻭ ﺗﻐﻴﻴﺮﻯ ﻣﺸﻬﻮﺩ ﻧﻪ‪ ُ .‬‬ ‫ﮐﻞ ِ َ‬ ‫ﺫﻟﮏ ِﻣﻦ َ ِ‬ ‫ﻳﺸﺎء ِﻣﻦ َ ِ ِ‬ ‫ُ ِ‬ ‫ﺧﻠﻘﻪ‪ .‬ﺍﻧﺸﺎءﺍ‪ ‬ﺍﺯ ﺍﺭﺽ ﻧﻔﻰ ﺍﺣﺘﺮﺍﺯ ﺟﻮﺋﻴﻢ‬ ‫ﻳﺆﺗﻴﻪ َﻣﻦ َ ُ‬

‫ﻭ ﺑﻪ ﺑﺤﺮ ﺍﺛﺒﺎﺕ ﺩﺭ ﺁﺋﻴﻢ ﺗﺎ ﻋﻮﺍﻟﻢ ﺟﻤﻊ ﻭ ﻓﺮﻕ ﻭ ﺗﻮﺣﻴﺪ ﻭ ﺗﻔﺮﻳﻖ‬ ‫ﻣﻘﺪﺱ ﺍﺯ ﻋﻨﺎﺻﺮ ﻭ‬ ‫ﻭ ﺗﺤﺪﻳﺪ ﻭ ﺗﺠﺮﻳﺪ ﺍﻟﻬﻰ ﺭﺍ ﺑﻪ ﺑﺼﺮﻯ ﮐﻪ ّ‬

‫ﺍﺿﺪﺍﺩ ﺍﺳﺖ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻴﻢ ﻭ ﺑﻪ ﺍﻋﻠﻰ ﺍﻓﻖ ﻗﺮﺏ ﻭ ﻗﺪﺱ ﺣﻀﺮﺕ‬

‫ﺹ ‪١٠٧‬‬

‫ﻣﻌﺎﻧﻰ ﭘﺮﻭﺍﺯ ﻧﻤﺎﺋﻴﻢ‪ .‬ﭘﺲ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺍﮔﺮ ﺩﺭ‬

‫ﺁﺧﺮ ﻻ ﺁﺧﺮ ﻃﻠﻌﺘﻰ ﺑﻴﺎﻳﺪ ﻭ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ﺑﺮ ﺍﻣﺮﻯ ﮐﻪ ﻗﻴﺎﻡ ﻧﻤﻮﺩ ﺑﺮ‬

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‫ﺍﻭﻝ ﺑﺮ ﻃﻠﻌﺖ ﺁﺧﺮ‬ ‫ﺍﻭﻝ‪ ،‬ﻫﺮ ﺁﻳﻨﻪ ﺻﺪﻕ ﻃﻠﻌﺖ ّ‬ ‫ﺍﻭﻝ ﻻ ّ‬ ‫ﺁﻥ ﻃﻠﻌﺖ ّ‬ ‫ﻣﻰ ﺷﻮﺩ ﺯﻳﺮﺍ ﮐﻪ ﻃﻠﻌﺖ ﺁﺧﺮ ﻻ ﺁﺧﺮ ﻗﻴﺎﻡ ﻧﻤﻮﺩ ﺑﻪ ﻫﻤﺎﻥ ﺍﻣﺮ ﮐﻪ‬

‫ﺍﻭﻝ ﺑﺮ ﺁﻥ ﻗﻴﺎﻡ ﻧﻤﻮﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻧﻘﻄﻪ ﺑﻴﺎﻥ‪،‬‬ ‫ﺍﻭﻝ ﻻ ّ‬ ‫ﻃﻠﻌﺖ ّ‬

‫ﺍﺣﺪﻳﻪ ﺭﺍ ﺑﻪ ﺷﻤﺲ ﻣﺜﺎﻝ ﺯﺩﻩﺍﻧﺪ ﮐﻪ‬ ‫ﺭﻭﺡ ﻣﺎ ﺳﻮﺍﻩ ﻓﺪﺍﻩ‪ ،‬ﺷﻤﻮﺱ‬ ‫ّ‬ ‫ﺍﻭﻝ ﺍﻟﻰ ﺁﺧﺮ ﻻ ﺁﺧﺮ ﻃﻠﻮﻉ ﻧﻤﺎﻳﺪ ﻫﻤﺎﻥ ﺷﻤﺲ‬ ‫ﺍﻭﻝ ﻻ ّ‬ ‫ﺍﮔﺮ ﺍﺯ ّ‬

‫ﺍﺳﺖ ﮐﻪ ﻃﺎﻟﻊ ﻣﻰ ﺷﻮﺩ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﺍﻳﻦ ﺷﻤﺲ ﻫﻤﺎﻥ‬ ‫ﺍﻭﻟﻴﻪ ﺍﺳﺖ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﺭﺟﻮﻉ ﺁﻥ‬ ‫ﺷﻤﺲ ّ ّ‬

‫ﺷﻤﺲ ﺍﺳﺖ ﺍﻳﻀﴼ ﺻﺤﻴﺢ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﺻﺎﺩﻕ‬

‫ﺧﺘﻤﻴﺖ ﺑﺮ ﻃﻠﻌﺖ ﺑﺪء ﻭ ﺑﺎﻟﻌﮑﺲ ﺯﻳﺮﺍ ﮐﻪ ﺁﻧﭽﻪ‬ ‫ﻣﻰ ﺁﻳﺪ ﺫﮐﺮ‬ ‫ّ‬

‫ﻃﻠﻌﺖ ﺧﺘﻢ ﺑﺮ ﺁﻥ ﻗﻴﺎﻡ ﻣﻰ ﻧﻤﺎﻳﺪ ﺑﻌﻴﻨﻪ ﻫﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﺟﻤﺎﻝ ﺑﺪء‬

‫ﺑﺮ ﺁﻥ ﻗﻴﺎﻡ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﺎ ﺍﻳﻨﮑﻪ ﭼﻘﺪﺭ ﻭﺍﺿﺢ ﺍﺳﺖ‬

‫ﻧﺰﺩ ﺷﺎﺭﺑﺎﻥ ﺻﻬﺒﺎﻯ ﻋﻠﻢ ﻭ ﺍﻳﻘﺎﻥ‪ ،‬ﻣﻊ ﺫﻟﮏ ﭼﻪ ﻣﻘﺪﺍﺭ ﺍﺯ ﻧﻔﻮﺱ‬ ‫ﺍﻟﻨﺒﻴﻴﻦ‬ ‫ﮐﻪ ﺑﻪ ﺳﺒﺐ ﻋﺪﻡ ﺑﻠﻮﻍ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﻪ ﺫﮐﺮ ﺧﺎﺗﻢ ّ ّ‬

‫ﻣﺤﺘﺠﺐ ﺷﺪﻩ ﺍﺯ ﺟﻤﻴﻊ ﻓﻴﻮﺿﺎﺕ ﻣﺤﺠﻮﺏ ﻭ ﻣﻤﻨﻮﻉ ﺷﺪﻩﺍﻧﺪ ﺑﺎ‬ ‫‪" :‬‬ ‫ﻓﺎﻧﺎ‪ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺍﻣﺎ ‪َ ّ ‬‬ ‫ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ َ ‪‬‬ ‫ﺍﻟﻨﺒﻴﻮﻥ َ َ َ‬

‫ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﻣﻨﻢ ﺁﺩﻡ ﻭ ﻧﻮﺡ ﻭ ﻣﻮﺳﻰ ﻭ ﻋﻴﺴﻰ ﭼﻨﺎﻧﭽﻪ ﺫﮐﺮ ﺷﺪ‪.‬‬

‫ﺗﻔﮑﺮ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺑﺮ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺻﺎﺩﻕ‬ ‫ﻣﻊ ﺫﻟﮏ‬ ‫ّ‬

‫ﺍﻭﻝ‪ ،‬ﻫﻤﻴﻦ ﻗﺴﻢ ﺻﺎﺩﻕ‬ ‫ﻣﻰ ﺁﻳﺪ ﺑﻪ ﺍﻳﻨﮑﻪ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﻣﻨﻢ ﺁﺩﻡ ّ‬

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‫ﺹ ‪١٠٨‬‬

‫ﻣﻰ ﺁﻳﺪ ﮐﻪ ﺑﻔﺮﻣﺎﻳﻨﺪ‪ :‬ﻣﻨﻢ ﺁﺩﻡ ﺁﺧﺮ‪ .‬ﻭ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺑﺪء ﺍﻧﺒﻴﺎء ﺭﺍ‬

‫ﮐﻪ ﺁﺩﻡ ﺑﺎﺷﺪ ﺑﻪ ﺧﻮﺩ ﻧﺴﺒﺖ ﺩﺍﺩﻧﺪ ﻫﻤﻴﻦ ﻗﺴﻢ ﺧﺘﻢ ﺍﻧﺒﻴﺎء ﻫﻢ‬

‫ﺑﻪ ﺁﻥ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺑﺴﻰ ﻭﺍﺿﺢ ﺍﺳﺖ‬ ‫‪١٧٣‬‬

‫ﺍﻟﻨﺒﻴﻴﻦ ﺑﺮ ﺁﻥ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﺍﺳﺖ ﻫﻤﺎﻥ‬ ‫ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺑﺪء ّ ّ‬

‫ﺍﻟﻨﺒﻴﻴﻦ ﺻﺎﺩﻕ ﺁﻳﺪ‪ .‬ﻭ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺟﻤﻴﻊ ﺍﻫﻞ ﺍﺭﺽ‬ ‫ﻗﺴﻢ ﺧﺘﻢ ّ ّ‬

‫ﺗﻤﺴﮏ‬ ‫ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﻣﻤﺘﺤﻦ ﺷﺪﻩﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺍﮐﺜﺮﻯ ﺑﻪ ﻫﻤﻴﻦ ﻗﻮﻝ‬ ‫ّ‬ ‫ﺟﺴﺘﻪ ﺍﺯ ﺻﺎﺣﺐ ﻗﻮﻝ ﻣﻌﺮﺽ ﺷﺪﻩﺍﻧﺪ‪ .‬ﻭ ﻧﻤﻰ ﺩﺍﻧﻢ ﺍﻳﻦ ﻗﻮﻡ ﺍﺯ‬

‫ﺟﻞ ﺫﮐﺮﻩ ﭼﻪ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ؟ ﺍﮔﺮ ﻣﻘﺼﻮﺩ‬ ‫ﺍﻭﻟﻴﺖ ﻭ‬ ‫ﺣﻖ ّ‬ ‫ﺁﺧﺮﻳﺖ ّ‬ ‫ّ‬ ‫ّ ّ‬

‫ﺁﺧﺮﻳﺖ ُﻣﻠﮑﻰ ﺑﺎﺷﺪ ﻫﻨﻮﺯ ﮐﻪ‬ ‫ﺍﻭﻟﻴﺖ ﻭ‬ ‫ّ‬ ‫ﺍﻭﻟﻴﺖ ﻭ ﺁﺧﺮ ّﻳﺖ‪ّ ّ ،‬‬ ‫ﺍﺯ ّ ّ‬

‫ﺁﺧﺮﻳﺖ ﺑﺮ ﺁﻥ ﺫﺍﺕ‬ ‫ﺍﺳﺒﺎﺏ ُﻣﻠﮑﻰ ﺑﻪ ﺁﺧﺮ ﻧﺮﺳﻴﺪﻩ‪ ،‬ﭘﺲ ﭼﮕﻮﻧﻪ‬ ‫ّ‬

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‫ﺁﺧﺮﻳﺖ ﻭ‬ ‫ﻧﻔﺲ‬ ‫ﺍﻭﻟﻴﺖ‬ ‫ِ‬ ‫ّ‬ ‫ﺍﺣﺪﻳﺖ ﺻﺎﺩﻕ ﻣﻰ ﺁﻳﺪ؟ ﺑﻠﮑﻪ ﺩﺭ ﺍﻳﻦ ﺭﺗﺒﻪ ّ ّ‬ ‫ّ‬ ‫ﺍﻭﻝ ﻻ‬ ‫ﺍﻭﻟﻴﺖ ﺑﺎﺷﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻫﻤﺎﻥ ﻗﺴﻤﻰ ﮐﻪ ﺩﺭ ّ‬ ‫ﺁﺧﺮﻳﺖ ﻧﻔﺲ ّ ّ‬ ‫ّ‬

‫ﻣﺮﺑﻰ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﻣﻰ ﺁﻳﺪ ﻫﻤﺎﻥ‬ ‫ﺍﻭﻝ ﺻﺪﻕ‬ ‫ﺁﺧﺮﻳﺖ ﺑﺮ ﺁﻥ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻭﻟﻴﺖ‬ ‫ﻗﺴﻢ ﻫﻢ ﺑﺮ ﻣﻈﺎﻫﺮ ﺍﻭ ﺻﺎﺩﻕ ﻣﻰ ﺁﻳﺪ‪ .‬ﻭ ﺩﺭ ﺣﻴﻨﻰ ﮐﻪ ﺍﺳﻢ ّ ّ‬ ‫ﺁﺧﺮﻳﺖ ﺻﺎﺩﻕ‪ .‬ﻭ ﺩﺭ ﺣﻴﻨﻰ ﮐﻪ ﺑﺮ‬ ‫ﺻﺎﺩﻕ ﺍﺳﺖ ﻫﻤﺎﻥ ﺣﻴﻦ ﺍﺳﻢ‬ ‫ّ‬ ‫ﺧﺘﻤﻴﺖ ﺳﺎﮐﻦ‪ .‬ﻭ‬ ‫ﺑﺪﺋﻴﺖ ﺟﺎﻟﺲ ﺍﻧﺪ ﻫﻤﺎﻥ ﺣﻴﻦ ﺑﺮ ﻋﺮﺵ‬ ‫ﺳﺮﻳﺮ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻭﻟﻴﺖ ﻭ‬ ‫ﺍﮔﺮ ﺑﺼﺮ ﺣﺪﻳﺪ ﻳﺎﻓﺖ ﺷﻮﺩ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﻧﻤﺎﻳﺪ ﮐﻪ ﻣﻈﻬﺮ ّ ّ‬

‫ﺧﺘﻤﻴﺖ‪ ،‬ﺍﻳﻦ ﺫﻭﺍﺕ‬ ‫ﺑﺪﺋﻴﺖ ﻭ‬ ‫ﺑﺎﻃﻨﻴﺖ ﻭ‬ ‫ﻇﺎﻫﺮﻳﺖ ﻭ‬ ‫ﺁﺧﺮﻳﺖ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﻪ ﻭ ﺍﺭﻭﺍﺡ‬ ‫ﺍﻟﻬﻴﻪ ﻫﺴﺘﻨﺪ‪ .‬ﻭ ﺍﮔﺮ ﺩﺭ ﻫﻮﺍﻯ‬ ‫ّ‬ ‫ﻣﺠﺮﺩﻩ ﻭ ﺍﻧﻔﺲ ّ‬ ‫ّ‬

‫ﻣﻌﻪ ِﻣﻦ َﺷﻰ‪ "‬ﻃﺎﺋﺮ ﺷﻮﻯ ﺟﻤﻴﻊ‬ ‫ﮐﺎﻥ ﺍ‪َ ُ‬ﻭ َﻟﻢ َ ُ‬ ‫ﻗﺪﺱ " َ َ‬ ‫ﻳﮑﻦ َ َ ُ‬

‫ﺹ ‪١٠٩‬‬

‫ﺍﻳﻦ ﺍﺳﻤﺎء ﺭﺍ ﺩﺭ ﺁﻥ ﺳﺎﺣﺖ ﻣﻌﺪﻭﻡ ِ‬ ‫ﺻﺮﻑ ﻭ ﻣﻔﻘﻮﺩ َﺑﺤﺖ ﺑﻴﻨﻰ‬

‫ﻭ ﺩﻳﮕﺮ ﻫﻴﭻ ﺑﻪ ﺍﻳﻦ ﺣﺠﺒﺎﺕ ﻭ ﺍﺷﺎﺭﺍﺕ ﻭ ﮐﻠﻤﺎﺕ ﻣﺤﺘﺠﺐ‬

‫ﻧﺸﻮﻯ‪ .‬ﭼﻪ ﻟﻄﻴﻒ ﻭ ﺑﻠﻨﺪ ﺍﺳﺖ ﺍﻳﻦ ﻣﻘﺎﻡ ﮐﻪ ﺟﺒﺮﺋﻴﻞ‪ ،‬ﺑﻰ ﺩﻟﻴﻞ‬ ‫‪١٧٥‬‬

‫ﺳﺒﻴﻞ ﻧﺠﻮﻳﺪ ﻭ ﻃﻴﺮ ﻗﺪﺳﻰ ﺑﻰ ﺍﻋﺎﻧﺖ ﻏﻴﺒﻰ ﻃﻴﺮﺍﻥ ﻧﺘﻮﺍﻧﺪ‪ .‬ﺣﺎﻝ‬

‫ِ‬ ‫ﺳﺒﺤﺎﺕ‬ ‫ﺸﻒ ُ ُ‬ ‫ﻗﻮﻝ ﺣﻀﺮﺕ ﺍﻣﻴﺮ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﮐﻪ ﻓﺮﻣﻮﺩﻩ‪َ" :‬ﮐ ُ‬ ‫ﻏﻴﺮ ٕ َ ٍ‬ ‫َ ِ‬ ‫ﻣﺠﻠﻠﻪ ﻋﻠﻤﺎﻯ‬ ‫ﺍﺷﺎﺭﺓ‪ ".‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺳﺒﺤﺎﺕ‬ ‫ّ‬ ‫ﺍﻟﺠﻼﻝ ِﻣﻦ َ ِ‬

‫ﻋﺼﺮ ﻭ ﻓﻘﻬﺎﻯ ﺯﻣﺎﻥ ﻇﻬﻮﺭﻧﺪ ﮐﻪ ﺟﻤﻴﻊ‪ ،‬ﻧﻈﺮ ﺑﻪ ﻋﺪﻡ ﺍﺩﺭﺍﮎ ﻭ‬ ‫ﺣﺐ ﺑﻪ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ‪ ،‬ﺗﺴﻠﻴﻢ ﺍﻣﺮﺍ‪ ‬ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﺑﻠﮑﻪ‬ ‫ﺍﺷﺘﻐﺎﻝ ﻭ‬ ‫ّ‬

‫ﻳﺠﻌﻠﻮﻥ‬ ‫ﮔﻮﺵ ﻧﻤﻰ ﺩﻫﻨﺪ ﺗﺎ ﻧﻐﻤﻪ ﺍﻟﻬﻰ ﺭﺍ ﺑﺸﻨﻮﻧﺪ‪ .‬ﺑﻞ " َ َ ُ َ‬

‫ﺍﻧﻬﻢ‪ ١ ".‬ﻭ ﻋﺒﺎﺩ ﻫﻢ ﭼﻮﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ِﻣﻦ ﺩﻭﻥ ﺍ‪‬‬ ‫ﺍﺻﺎﺑﻌﻬﻢ ِﻓﻰ َ‬ ‫ﺁﺫ ِ ِ‬ ‫َ َ ِ َُ‬

‫ﺭﺩ ﻭ ﻗﺒﻮﻝ ﺁﻥ ﺧﺸﺐ ﻫﺎﻯ‬ ‫ﻭﻟﻲ ﺧﻮﺩ ﺍﺧﺬ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻣﻨﺘﻈﺮ ّ‬ ‫ّ‬ ‫ﻣﺴﻨﺪﻩ ﻫﺴﺘﻨﺪ ﺯﻳﺮﺍ ﺍﺯ ﺧﻮﺩ ﺑﺼﺮ ﻭ ﺳﻤﻊ ﻭ ﻗﻠﺒﻰ ﻧﺪﺍﺭﻧﺪ ﮐﻪ ﺗﻤﻴﺰ‬ ‫ّ‬ ‫ﺣﻖ ﻭ ﺑﺎﻃﻞ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﻫﻤﻪ ﺍﻧﺒﻴﺎء ﻭ‬ ‫ﻭ ﺗﻔﺼﻴﻞ ﺩﻫﻨﺪ ﻣﻴﺎﻧﻪ ّ‬

‫ﺍﺻﻔﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﻪ ﭼﺸﻢ ﻭ ﮔﻮﺵ‬

‫ﺧﻮﺩ ﺑﺸﻨﻮﻧﺪ ﻭ ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ ﻣﻊ ﺫﻟﮏ ﻣﻌﺘﻨﻰ ﺑﻪ ﻧﺼﺢ ﺍﻧﺒﻴﺎء‬ ‫ﻧﮕﺸﺘﻪ ﺗﺎﺑﻊ ﻋﻠﻤﺎﻯ ﺧﻮﺩ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﻭ ﺍﮔﺮ ﻣﺴﮑﻴﻨﻰ‬

‫ﻗﻮﻡ‬ ‫ﻭ ﻳﺎ ﻓﻘﻴﺮﻯ ﮐﻪ ﻋﺎﺭﻯ ﺍﺯ ﻟﺒﺎﺱ ﺍﻫﻞ ﻋﻠﻢ ﺑﺎﺷﺪ ﺑﮕﻮﻳﺪ‪َ " :‬ﻳﺎ َ ِ‬ ‫ﺍﻟﻤﺮﺳﻠﻴﻦ" ‪ ،٢‬ﺟﻮﺍﺏ ﮔﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﻫﻤﻪ ﻋﻠﻤﺎء ﻭ ﻓﻀﻼء‬ ‫‪ُ ِ‬‬ ‫ﺍﺗﺒﻌﻮﺍ ُ َ ِ َ‬ ‫ﻣﻘﻄﻌﻪ ﻟﻄﻴﻔﻪ ﻧﻔﻬﻤﻴﺪﻩﺍﻧﺪ ﻭ‬ ‫ﺑﺎ ﺍﻳﻦ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ ﻭ ﺍﻟﺒﺴﻪ ّ‬

‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٩‬‬

‫‪ - ٢‬ﺳﻮﺭﻩ ﻳﺲ‪ ،‬ﺁﻳﻪ ‪٢٠‬‬

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‫ﺹ ‪١١٠‬‬

‫ﺣﻖ ﺭﺍ ﺍﺯ ﺑﺎﻃﻞ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺗﻮ ﻭ ﺍﻣﺜﺎﻝ ﺗﻮ ﺍﺩﺭﺍﮎ‬ ‫ّ‬

‫ﺗﻌﺠﺐ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ﭼﻨﻴﻦ ﻗﻮﻟﻰ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺍﻣﻢ‬ ‫ﻧﻤﻮﺩﻩ ﺍﻳﺪ ﻭ ﻧﻬﺎﻳﺖ ّ‬ ‫ﺳﻠﻒ ﺍﮐﺜﺮ ﻭ ﺍﻋﻈﻢ ﻭ ﺍﮐﺒﺮﻧﺪ ﻭ ﺍﮔﺮ ﮐﺜﺮﺕ ﻭ ﻟﺒﺎﺱ ﻋﻠﻢ ﺳﺒﺐ ﻭ‬

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‫ﺍﻟﺒﺘﻪ ﺍﻣﻢ ﺳﺎﺑﻘﻪ ﺍﻭﻟﻰ ﻭﺍﺳﺒﻖ ﺍﻧﺪ‪ .‬ﻭ ﺑﺎ‬ ‫ّ‬ ‫ﻋﻠﺖ ﻋﻠﻢ ﻭ ﺻﺪﻕ ﺑﺎﺷﺪ ّ‬

‫ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﻓﻘﺮﻩ ﻫﻢ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﺍﺣﻴﺎﻥ‬

‫ﺣﻖ ﻣﻨﻊ‬ ‫ﻇﻬﻮﺭ ﻣﻈﺎﻫﺮ‬ ‫ﻗﺪﺳﻴﻪ‪ ،‬ﻋﻠﻤﺎﻯ ﻋﻬﺪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺳﺒﻴﻞ ّ‬ ‫ّ‬

‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ ﻭ ﺻﺤﻒ ﺳﻤﺎﻭﻯ ﻣﺬﮐﻮﺭ ﻭ‬ ‫ﻣﺤﻞ‬ ‫ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺍﺣﺪﻯ ﺍﺯ ﺍﻧﺒﻴﺎء ﻣﺒﻌﻮﺙ ﻧﺸﺪ ﻣﮕﺮ ﺁﻧﮑﻪ‬ ‫ّ‬

‫ﻓﻌﻠﻮﺍ‬ ‫ﺭﺩ ﻭ‬ ‫ﻗﺎﺗﻠﻬﻢ ﺍ‪ِ ُ‬ﺑﻤﺎ َ َ‬ ‫ﺑﻐﺾ ﻭ ﺍﻧﮑﺎﺭ ﻭ ّ‬ ‫ﺳﺐ ﻋﻠﻤﺎء ﮔﺸﺖ‪ُ َ َ .‬‬ ‫ّ‬ ‫ﻗﺒﻞ َ ِ‬ ‫ﻳﻔﻌﻠﻮﻥ‪ .‬ﺣﺎﻝ ﮐﺪﺍﻡ ﺳﺒﺤﺎﺕ ﺟﻼﻝ‬ ‫ﮐﺎﻧﻮﺍ َ َ ُ‬ ‫ﻭﻣﻦ َ ُ‬ ‫ِﻣﻦ َ ُ‬ ‫ﺑﻌﺪ ُ‬

‫ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﻫﻴﺎﮐﻞ ﺿﻼﻝ ﺍﺳﺖ؟ ﻭﺍ‪ ‬ﮐﺸﻒ ﺁﻥ ﺍﻋﻈﻢ ﺍﻣﻮﺭ‬

‫ﻣﻌﺸﺮ‬ ‫ﺍﻟﻠﻪ ﻭ ٕ ّ ُ‬ ‫ﻭﻓﻘﻨﺎ ‪ُ ‬‬ ‫ﺍﻳﺎﮐﻢ ﻳﺎ َ ْ َ َ‬ ‫ﺍﺳﺖ ﻭ ﺧﺮﻗﺶ ﺍﮐﺒﺮ ﺍﻋﻤﺎﻝ‪َ َ  َ .‬‬

‫ﺯﻣﻦ ُ َ ِ‬ ‫ﻓﻘﻮﻥ ﻭ ﻣﻦ ِﻟﻘﺎ‪‬ﺍ‪‬‬ ‫ﺍﻟﺮﻭﺡ َ َ ‪ُ ‬‬ ‫ﺗﻮ ّ ُ َ‬ ‫ﻟﻌﻠﮑﻢ ِ ِ َ‬ ‫ﺑﺬﻟﮏ ﻓﻰ َ َ ِ‬ ‫ﺍﻟﻤﺴﺘﻐﺎﺙ ُ َ‬ ‫ّ ِ‬

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‫ﻓﻰ ّ ِ ِ‬ ‫ﺍﻟﻨﺒﻴﻴﻦ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‬ ‫ﺗﺤﺘﺠﺒﻮﻥ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺫﮐﺮ ﺧﺎﺗﻢ ّ ّ‬ ‫ﺍﻳﺎﻣﻪ ﻻ َ ْ َ ِ ُ‬

‫ﻣﺠﻠﻠﻪ ﺍﺳﺖ ﮐﻪ ﮐﺸﻒ ﺁﻥ ﺍﺯ ﺍﻋﻈﻢ ﺍﻣﻮﺭ ﺍﺳﺖ ﻧﺰﺩ ﺍﻳﻦ ﻫﻤﺞ‬ ‫ﺍﺯ ﺳﺒﺤﺎﺕ‬ ‫ّ‬

‫ﻣﺠﻠﻠﻪ‬ ‫ﺭﻋﺎﻉ‪ .‬ﻭ ﺟﻤﻴﻊ ﺑﻪ ﺍﻳﻦ ﺣﺠﺒﺎﺕ ﻣﺤﺪﻭﺩﻩ ﻭ ﺳﺒﺤﺎﺕ‬ ‫ّ‬

‫ﻫﻮﻳﻪ ﺭﺍ ﻧﺸﻨﻴﺪﻩﺍﻧﺪ‬ ‫ﻋﻈﻴﻤﻪ ﻣﺤﺘﺠﺐ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﺁﻳﺎ ﻧﻐﻤﻪ ﻃﻴﺮ ‪‬‬

‫ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﺍﻟﻒ ﻓﺎﻃﻤﻪ ﻧﮑﺎﺡ ﻧﻤﻮﺩﻡ ﮐﻪ ﻫﻤﻪ ﺑﻨﺖ‬ ‫ّ‬ ‫ﺍﻟﻨﺒﻴﻴﻦ ﺑﻮﺩﻧﺪ ؟ ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎ ﮐﻪ ﭼﻘﺪﺭ ﺍﺯ‬ ‫ﻋﺒﺪﺍ‪ ‬ﺧﺎﺗﻢ ّ ّ‬ ‫ﺍﺳﺮﺍﺭ ﺩﺭ ﺳﺮﺍﺩﻕ ﻋﻠﻢ ﺍﻟﻬﻰ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ ﺟﻮﺍﻫﺮ‬

‫ﺹ ‪١١١‬‬

‫ﻋﻠﻢ ﺍﻭ ﺩﺭ ﺧﺰﺍﺋﻦ ﻋﺼﻤﺖ ﻣﮑﻨﻮﻥ ﺗﺎ ﻳﻘﻴﻦ ﻧﻤﺎﺋﻰ ﮐﻪ ﺻﻨﻊ ﺍﻭ ﺭﺍ‬

‫ﺑﺪﺍﻳﺖ ﻭ ﻧﻬﺎﻳﺘﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻓﻀﺎﻯ ﻗﻀﺎﻯ ﺍﻭ ﺍﻋﻈﻢ ﺍﺯ‬

‫ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺑﻴﺎﻥ ﺗﺤﺪﻳﺪ ﺷﻮﺩ ﻭ ﻳﺎ ﻃﻴﺮ ﺍﻓﺌﺪﻩ ﺁﻥ ﺭﺍ ﻃﻲ ﻧﻤﺎﻳﺪ‬ ‫ّ‬ ‫ﻗﺪﺭﻳﻪ ﺍﻭ ﺍﮐﺒﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺍﺩﺭﺍﮎ ﻧﻔﺴﻰ‬ ‫ﻭ ﺗﻘﺪﻳﺮﺍﺕ‬ ‫ّ‬ ‫ﺍﻭﻝ ﺑﻮﺩﻩ ﻭ ﺁﺧﺮﻯ ﺍﻭ ﺭﺍ ﺍﺧﺬ‬ ‫ﺍﻭﻝ ﻻ ّ‬ ‫ﻣﻨﺘﻬﻰ ﺷﻮﺩ‪ .‬ﺧﻠﻖ ﺍﻭ ﺍﺯ ّ‬

‫ﻧﮑﺮﺩﻩ ﻭ ﻣﻈﺎﻫﺮ ﺟﻤﺎﻝ ﺍﻭ ﺍﻟﻰ ﻧﻬﺎﻳﺔ ﻻ ﻧﻬﺎﻳﻪ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻭ‬

‫ﺍﺑﺘﺪﺍﺋﻰ ﺍﻭ ﺭﺍ ﻧﺪﻳﺪﻩ‪ .‬ﺣﺎﻝ ﺩﺭ ﻫﻤﻴﻦ ﺑﻴﺎﻥ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎ ﮐﻪ‬ ‫‪١٧٩‬‬

‫ﭼﮕﻮﻧﻪ ﺣﮑﻢ ﺁﻥ ﺑﺮ ﺟﻤﻴﻊ ﺍﻳﻦ ﻃﻠﻌﺎﺕ ﺻﺪﻕ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻧﻐﻤﻪ ﺟﻤﺎﻝ ﺍﺯﻟﻰ‪ ،‬ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﮐﻪ ﺑﻪ ﺳﻠﻤﺎﻥ‬ ‫ّ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺑﻮﺩﻡ ﺑﺎ ﺍﻟﻒ ﺁﺩﻡ ﮐﻪ‬

‫ﻓﺎﺻﻠﻪ ﻫﺮ ﺁﺩﻡ ﺑﻪ ﺁﺩﻡ ﺑﻌﺪ ﺧﻤﺴﻴﻦ ﺍﻟﻒ ﺳﻨﻪ ﺑﻮﺩ ﻭ ﺑﺎ ﻫﺮ ﻳﮏ‬

‫ﻭﻻﻳﺖ ﭘﺪﺭﻡ ﺭﺍ ﻋﺮﺽ ﻧﻤﻮﺩﻡ‪ .‬ﻭ ﺗﻔﺼﻴﻠﻰ ﺫﮐﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺗﺎ ﺁﻧﮑﻪ‬ ‫ﻣﺮﻩ ﺟﻬﺎﺩ ﻧﻤﻮﺩﻡ ﺩﺭ ﺳﺒﻴﻞ ﺍﻟﻬﻰ ﮐﻪ ﺍﺻﻐﺮ ﻭ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﻟﻒ ّ‬

‫ﮐﻔﺎﺭ ﻣﺤﺎﺭﺑﻪ‬ ‫ﮐﻮﭼﮏ ﺗﺮ ﺍﺯﻫﻤﻪ ﻣﺜﻞ ﻏﺰﻭﻩ ﺧﻴﺒﺮ ﺑﻮﺩ ﮐﻪ ﭘﺪﺭﻡ ﺑﺎ ّ‬

‫ﺁﺧﺮﻳﺖ‬ ‫ﺍﻭﻟﻴﺖ ﻭ ﻻ‬ ‫ّ‬ ‫ﻭ ﻣﺠﺎﺩﻟﻪ ﻧﻤﻮﺩ‪ .‬ﺣﺎﻝ ﺍﺳﺮﺍﺭ ﺧﺘﻢ ﻭ ﺭﺟﻊ ﻭ ﻻ ّ ّ‬ ‫ﺻﻨﻊ‪ ،‬ﻫﻤﻪ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺭﻭﺍﻳﺖ ﺍﺩﺭﺍﮎ ﻓﺮﻣﺎ‪ .‬ﺑﺎﺭﻯ ﺍﻯ ﺣﺒﻴﺐ‬

‫ﻣﻘﺪﺱ ﺍﺳﺖ ﻧﻐﻤﻪ ﻻﻫﻮﺕ ﮐﻪ ﺑﻪ ﺍﺳﺘﻤﺎﻉ ﻭ ﻋﻘﻮﻝ ﻧﺎﺳﻮﺕ‬ ‫ﻣﻦ‪ّ ،‬‬ ‫ﻣﺤﺪﻭﺩ ﺷﻮﺩ‪ .‬ﻧﻤﻠﻪ ﻭﺟﻮﺩ ﮐﺠﺎ ﺗﻮﺍﻧﺪ ﺑﻪ ﻋﺮﺻﻪ ﻣﻌﺒﻮﺩ ﻗﺪﻡ‬

‫ﮔﺬﺍﺭﺩ؟ ﺍﮔﺮ ﭼﻪ ﻧﻔﻮﺱ ﺿﻌﻴﻔﻪ ﺍﺯ ﻋﺪﻡ ﺍﺩﺭﺍﮎ‪ ،‬ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﻌﻀﻠﻪ‬

‫ﺭﺍ ﺍﻧﮑﺎﺭ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﺭﺍ ﻧﻔﻰ ﮐﻨﻨﺪ‪ .‬ﺑﻠﻰ‪ ،‬ﻻ‬

‫‪١٨٠‬‬

‫ﺹ ‪١١٢‬‬

‫ﺧﺘﻢ ِﻓﻰ‬ ‫ﻫﻮﺍﻟﺨﺘﻢ ‪‬‬ ‫َ ِ ُ‬ ‫ﻳﻌﺮﻑ ِ َ‬ ‫ﺫﻟﮏ ٕﺍ ّﻻ ُﺍﻭﻟﻮ َ ِ‬ ‫ﻟﻪ َ ٌ‬ ‫ﺍﻟﺬﻯ َﻟﻴﺲ ُ‬ ‫َ ُ‬ ‫ﺍﻻﻟﺒﺎﺏ‪ُ .‬ﻗﻞ ُ‬ ‫ِ‬ ‫ﻇﻬﻮﺭﺍﺕ‬ ‫ﺍﻻﺧﺘﺮﺍﻉ ٕﺍﺫﴽ ﻳﺎ َﻣﻼٔ َ ِ‬ ‫ﺍﻻﺭﺽ ﻓﻰ ُ ُ‬ ‫ﺑﺪء َ ُ‬ ‫ﻟﻪ ﻓﻰ ٕ ِ ِ‬ ‫ٕ ِ‬ ‫ﺍﻻﺑﺪﺍﻉ ﻭ ﻻ َ ٌ‬

‫‪ ١٨١‬ﺍﻟﺒﺪ‪ِ ّ َ ‬‬ ‫ﺗﻌﺠﺐ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻗﻮﻡ‬ ‫ﺍﻟﺨﺘﻢ َ َ ُ َ‬ ‫ﺗﺠﻠﻴﺎﺕ َ‬ ‫ﺗﺸﻬﺪﻭﻥ‪ .‬ﺑﺴﻴﺎﺭ ّ‬ ‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﮐﻪ ﻣﻄﺎﺑﻖ ﻣﻴﻞ ﻭ ﻫﻮﺍﻯ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‬

‫ﻣﺘﻤﺴﮏ ﺑﻪ ﺁﻳﻪ ﻣﻨﺰﻟﻪ ﺩﺭ ﻓﺮﻗﺎﻥ ﻭ ﺍﺣﺎﺩﻳﺚ ﺍﻭﻟﻰ ﺍﻻﻳﻘﺎﻥ‬ ‫ّ‬

‫ﺑﺎﻟﻤﺮﻩ ﺍﻋﺮﺍﺽ‬ ‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﺑﻌﻀﻰ ﮐﻪ ﻣﻐﺎﻳﺮ ﻫﻮﺍﻯ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‬ ‫ّ‬ ‫ﺑﺒﻌﺾ‪ ١ " .‬ﻣﺎ‬ ‫ﺍﻟﮑﺘﺎﺏ ﻭ َ ُ ُ َ‬ ‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪َ ُ ِ ُ َ َ ".‬‬ ‫ﺗﮑﻔﺮﻭﻥ ِ َ ْ ٍ‬ ‫ﺍﻓﺘﺆﻣﻨﻮﻥ ِ َ ِ‬ ‫ﺑﺒﻌﺾ ِ َ‬

‫ﺗﺸﻌﺮﻭﻥ؟ ﻣﺜﻞ ﺁﻧﮑﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﻴﻦ‪،‬‬ ‫َ ُ‬ ‫ﺗﺤﮑﻤﻮﻥ ﻣﺎ ﻻ َ ُ ُ َ‬ ‫ﻟﮑﻢ ﮐﻴﻒ َ ُ ُ َ‬

‫ﺭﺳﻮﻝ‬ ‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺑﻌﺪ ﺍﺯ ﺫﮐﺮ‬ ‫ﻟﮑﻦ َ ُ َ‬ ‫ﺧﺘﻤﻴﺖ ﻓﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪َ " :‬ﻭ َ ِ ْ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻟﻨﺒﻴﻴﻦ"‪ ٢ ،‬ﺟﻤﻴﻊ ﻧﺎﺱ ﺭﺍ ﺑﻪ ﻟﻘﺎﻯ ﺧﻮﺩ ﻭﻋﺪﻩ‬ ‫ﺧﺎﺗﻢ ّ ّ َ‬ ‫ﺍ‪َ ِ‬ﻭ َ َ َ‬

‫ﻣﺪﻟﻪ ﺑﺮ ﻟﻘﺎﻯ ﺁﻥ ﻣﻠﻴﮏ ﺑﻘﺎ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ﻓﺮﻣﻮﺩﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺁﻳﺎﺕ ّ‬

‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﻗﺒﻞ ﺫﮐﺮ ﺷﺪﻩ‪ .‬ﻭ ﺧﺪﺍﻯ ﻭﺍﺣﺪ ﺷﺎﻫﺪ‬

‫ﻣﻘﺎﻝ ﺍﺳﺖ ﮐﻪ ﻫﻴﭻ ﺍﻣﺮﻯ ﺍﻋﻈﻢ ﺍﺯ ﻟﻘﺎ ﻭ ﺍﺻﺮﺡ ﺍﺯ ﺁﻥ ﺩﺭ ﻓﺮﻗﺎﻥ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﺍﮐﺜﺮ ّ ِ‬ ‫ﻋﻨﻪ َ َ ُ‬ ‫ﺍﻋﺮﺽ َ ُ‬ ‫ﻳﻮﻡ َ ْ َ َ‬ ‫ﻟﻤﻦ َ‬ ‫ﻓﻬﻨﻴﺌﴼ ِ َ‬ ‫ﺫﮐﺮ ﻧﻴﺎﻓﺘﻪ‪َ َ .‬‬ ‫ﻓﺎﺯ ِ​ِﺑﻪ ﻓﻰ َ ٍ‬

‫‪١٨٢‬‬

‫ﺍﻭﻝ ﺍﺯ ﺍﻣﺮ ﺛﺎﻧﻰ ﻣﻌﺮﺽ‬ ‫ﺍﻧﺘﻢ َ َ ُ َ‬ ‫ﺗﺸﻬﺪﻭﻥ‪ .‬ﻭ ﻣﻊ ﺫﻟﮏ ﺑﻪ ﺣﮑﻢ ّ‬ ‫َﮐﻤﺎ َ ُ‬

‫ﮔﺸﺘﻪﺍﻧﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺣﮑﻢ ﻟﻘﺎ ﺩﺭ ﻳﻮﻡ ﻗﻴﺎﻡ ﻣﻨﺼﻮﺹ ﺍﺳﺖ ﺩﺭ‬

‫ﻣﺤﻘﻖ ﺷﺪ ﮐﻪ‬ ‫ﮐﺘﺎﺏ‪ .‬ﻭ ﻗﻴﺎﻣﺖ ﻫﻢ ﺑﻪ ﺩﻻﺋﻞ ﻭﺍﺿﺤﻪ ﺛﺎﺑﺖ ﻭ‬ ‫ّ‬

‫ﻣﻘﺼﻮﺩ‪ ،‬ﻗﻴﺎﻡ ﻣﻈﻬﺮ ﺍﻭﺳﺖ ﺑﺮ ﺍﻣﺮ ﺍﻭ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﻟﻘﺎ‪ ،‬ﻟﻘﺎﻯ‬

‫ﺍﻻﺑﺼﺎﺭ َﻭ‬ ‫ﺗﺪﺭﮐﻪ َ‬ ‫ﺟﻤﺎﻝ ﺍﻭﺳﺖ ﺩﺭ ﻫﻴﮑﻞ ﻇﻬﻮﺭ ﺍﻭ ٕﺍﺫ ٕ ّ‬ ‫ُ‬ ‫ﺍﻧﻪ "ﻻ ُ ِ ُ ُ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٨٥‬‬

‫‪ - ٢‬ﺳﻮﺭﻩ ﺍﺣﺰﺍﺏ‪ ،‬ﺁﻳﻪ ‪٤٠‬‬

‫ﺹ ‪١١ ٣‬‬

‫ﺍﻻﺑﺼﺎﺭ‪ ١".‬ﻭ ﺑﺎ ﺟﻤﻴﻊ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺛﺎﺑﺘﻪ ﻭ ﺑﻴﺎﻧﺎﺕ‬ ‫ﻫﻮ ُ ْ ِ ُ‬ ‫ﻳﺪﺭﮎ َ‬ ‫َ‬ ‫ُ َ‬

‫ﻳﺸﻌﺮ ﺑﻪ ﺫﮐﺮ ﺧﺘﻢ‬ ‫ﻭﺍﺿﺤﻪ‪ ،‬ﻣﻦ‬ ‫ﺗﻤﺴﮏ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺍﺯ‬ ‫ﺣﻴﺚ ﻻ َ ُ‬ ‫ُ‬ ‫ّ‬

‫ﺑﺎﻟﻤﺮﻩ ﻣﺤﺘﺠﺐ ﻣﺎﻧﺪﻩﺍﻧﺪ‪َ " .‬ﻭ‬ ‫ﻣﻮﺟﺪ ﺧﺘﻢ ﻭ ﺑﺪء ﺩﺭ ﻳﻮﻡ ﻟﻘﺎﻯ ﺍﻭ‬ ‫ّ‬

‫ﻇﻬﺮﻫﺎ ﻣﻦ‬ ‫ﻟﻮ ُ َ ِ ُ‬ ‫ﮐﺴﺒﻮﺍ َﻣﺎ َ َ َ‬ ‫َْ‬ ‫ﺑﻤﺎ َ َ ُ‬ ‫ﺍﻟﻨﺎﺱ ِ َ‬ ‫ﻳﺆﺍﺧﺬ ﺍ‪َ ّ ُ‬‬ ‫ﺗﺮﮎ َﻋﻠﻰ َ ِ َ‬

‫‪ٍ‬‬ ‫ﻣﺴﻤﻰ‪ ٢".‬ﻭ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﻣﺮﺍﺗﺐ‬ ‫ﻳﺆﺧﺮﻫﻢ ٕ َﺍﻟﻰ َﺍﺟﻞ‬ ‫ﻭﻟﮑﻦ ُ َ ‪ْ ُ ُ ‬‬ ‫ﺩﺍﺑﺔ َ َ ِ ْ‬ ‫َ ٍ ُ َ ّ ً‬ ‫ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩ‪ ،‬ﺍﮔﺮ ﺍﻳﻦ ﻗﻮﻡ ﺑﻪ ﻗﻄﺮﻩ ﺍﻯ ﺍﺯ ﭼﺸﻤﻪ ﻟﻄﻴﻒ‬

‫ﻳﺤﮑﻢ ﻣﺎ ُﻳﺮﻳﺪ" ﻣﻰ ﺁﺷﺎﻣﻴﺪﻧﺪ ﻫﻴﭻ ﺍﻳﻦ ﮔﻮﻧﻪ‬ ‫"َ َ ُ‬ ‫ﻳﺸﺎء َﻭ َ ُ ُ‬ ‫ﻳﻔﻌﻞ ﻣﺎ َ ُ‬

‫ﻣﺤﻞ ﺍﻣﺮ ﻧﻤﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﻣﺮ ﻭ ﻗﻮﻝ ﻭ ﻓﻌﻞ‬ ‫ﻣﺮﺿﻴﻪ ﺑﺮ‬ ‫ﺍﻋﺘﺮﺍﺿﺎﺕ ﻏﻴﺮ‬ ‫ّ‬ ‫ّ‬

‫ﻗﺒﻀﺔ ُ ْ َ ِ ِ‬ ‫ﮐﻞ َﺷﻰ‪ ‬ﻓﻰ َ َ ِ‬ ‫ﺍﻥ‬ ‫ﺍﺳﻴﺮ َﻭ ٕ ‪‬‬ ‫ﺩﺭ ﻗﺒﻀﻪ ﻗﺪﺭﺕ ﺍﻭﺳﺖ‪ ُ .‬‬ ‫ﻗﺪﺭﺗﻪ َ ٌ‬

‫ﻳﺴﻴﺮ‪ .‬ﻓﺎﻋﻞ ﺍﺳﺖ ﺁﻧﭽﻪ ﺭﺍ ﺍﺭﺍﺩﻩ ﻧﻤﺎﻳﺪ ﻭ ﻋﺎﻣﻞ‬ ‫ﺫﻟﮏ َ َ‬ ‫ﻋﻠﻴﻪ َ ْ ٌ‬ ‫ِ َ‬ ‫ﺳﻬﻞ َ ٌ‬ ‫ﮐﻔﺮ‪ .‬ﻭ ﺍﮔﺮ ﺍﻳﻦ‬ ‫ﺑﻢ َ َ‬ ‫ﻓﻘﺪ َ َ َ‬ ‫ﻟﻢ ﻭ ِ َ‬ ‫ﺍﺳﺖ ﺁﻧﭽﻪ ﻣﻴﻞ ﻓﺮﻣﺎﻳﺪ‪َ .‬ﻣﻦ ﻗﺎﻝ ِ َ‬

‫ﻋﺒﺎﺩ ﻗﺪﺭﻯ ﺑﻪ ﺷﻌﻮﺭ ﺑﻴﺎﻳﻨﺪ ﺍﺯ ﺁﻧﭽﻪ ﻣﺮﺗﮑﺐ ﺷﺪﻩﺍﻧﺪ ﻫﻼﮎ‬

‫ﻣﻘﺮ ﻭ ﻣﺮﺟﻊ‬ ‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺑﻪ ﺩﺳﺖ ﻫﺎﻯ ﺧﻮﺩ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻧﺎﺭ ﮐﻪ ّ‬

‫ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺭﺍﺟﻊ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺁﻳﺎ ﻧﺸﻨﻴﺪﻩﺍﻧﺪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻻ‬

‫ﻳﻔﻌﻞ "؟ ‪ ٣‬ﻭ ﺑﺎ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﭼﮕﻮﻧﻪ ﻣﻰ ﺗﻮﺍﻥ ﺟﺴﺎﺭﺕ‬ ‫ﻋﻤﺎ َ َ ُ‬ ‫ُ ‪ُ ‬‬ ‫ﻳﺴ‪‬ﻞ َ ّ‬ ‫ﻧﻤﻮﺩ ﻭ ﺑﻪ ﺯﺧﺎﺭﻑ ﻗﻮﻝ ﻣﺸﻐﻮﻝ ﺷﺪ؟ ﺳﺒﺤﺎﻥ ﺍ‪ ،‬ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﻰ‬ ‫ﺣﺪﻯ ﺭﺳﻴﺪﻩ ﮐﻪ ﺑﻪ ﻋﻠﻢ ﻭ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﻣﻘﺒﻞ‬ ‫ﻋﺒﺎﺩ ﺑﻪ ﻣﻘﺎﻡ ﻭ ّ‬

‫ﻋﺰ ﻣﻌﺮﺽ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺣﺎﻝ‬ ‫ﺣﻖ ّ‬ ‫ﺷﺪﻩ‪ ،‬ﺍﺯ ﻋﻠﻢ ﻭ ﺍﺭﺍﺩﻩ ّ‬ ‫ﺟﻞ ﻭ ّ‬

‫ﺩﺭﻳﻪ ﻭ‬ ‫ﺍﻧﺼﺎﻑ ﺩﻫﻴﺪ ﺍﮔﺮ ﺍﻳﻦ ﻋﺒﺎﺩ ﻣﻮﻗﻦ ﺑﻪ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ّ ّ‬ ‫‪-‬‬

‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪١٠٣‬‬ ‫‪٣‬ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎء‪ ،‬ﺁﻳﻪ ‪٢٣‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻓﺎﻃﺮ‪ ،‬ﺁﻳﻪ ‪٤٥‬‬

‫‪١٨٣‬‬ ‫‪١٨٤‬‬

‫ﺹ ‪١١٤‬‬

‫ﻳﻔﻌﻞ ﻣﺎ َﻳﺸﺎء ﺑﺪﺍﻧﻨﺪ‪ ،‬ﺩﻳﮕﺮ‬ ‫ﺍﺷﺎﺭﺍﺕ‬ ‫ﺣﻖ ﺭﺍ َ َ ُ‬ ‫ﻗﺪﺳﻴﻪ ﺷﻮﻧﺪ ﻭ ّ‬ ‫ّ‬

‫ﺗﻤﺴﮏ ﻣﻰ ﺟﻮﻳﻨﺪ؟‬ ‫ﺗﺸﺒﺚ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ّ‬ ‫ﭼﮕﻮﻧﻪ ﺑﻪ ﺍﻳﻦ ﻣﺰﺧﺮﻓﺎﺕ ّ‬ ‫ﺑﻠﮑﻪ ﺁﻧﭽﻪ ﺑﻔﺮﻣﺎﻳﺪ ﺑﻪ ﺟﺎﻥ ﺍﻗﺮﺍﺭ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﺬﻋﻦ ﺷﻮﻧﺪ‪ .‬ﻗﺴﻢ‬

‫ﻗﺪﺭﻳﻪ ﺳﺒﻘﺖ‬ ‫ﻣﻘﺪﺭﻩ ﻭ ﺣﮑﻤﺖ ﻫﺎﻯ‬ ‫ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﮔﺮ ﺗﻘﺪﻳﺮﺍﺕ ّ‬ ‫ّ‬

‫ﻧﻴﺎﻓﺘﻪ ﺑﻮﺩ ﺍﺭﺽ ﺟﻤﻴﻊ ﺍﻳﻦ ﻋﺒﺎﺩ ﺭﺍ ﻣﻌﺪﻭﻡ ﻣﻰ ﻧﻤﻮﺩ ﻭ َ ِ‬ ‫ﻳﺆﺧﺮ‬ ‫ﻟﮑﻦ ُ َ ‪ُ ‬‬

‫ِ‬ ‫ﺫﻟﮏ ٕﺍﻟﻰ‬ ‫‪١٨٥‬‬ ‫ﻣﻌﻠﻮﻡ‪ .‬ﺑﺎﺭﻯ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﻫﺸﺘﺎﺩ‬ ‫ِ َ‬ ‫ﻳﻮﻡ َ ُ ٍ‬ ‫ﻣﻴﻘﺎﺕ ٍ‬ ‫ﺳﻨﻪ ﺍﺯ ﻇﻬﻮﺭ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﮔﺬﺷﺖ ﻭ ﺟﻤﻴﻊ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﺩﺭ‬ ‫ﻫﺮ ﺻﺒﺎﺡ ﺗﻼﻭﺕ ﻓﺮﻗﺎﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﻫﻨﻮﺯ ﺑﻪ ﺣﺮﻓﻰ ﺍﺯ ﻣﻘﺼﻮﺩ‬

‫ﻓﺎﺋﺰ ﻧﺸﺪﻧﺪ ﻭ ﺧﻮﺩ ﻗﺮﺍﺋﺖ ﻣﻰ ﮐﻨﻨﺪ ﺑﻌﻀﻰ ﺁﻳﺎﺕ ﺭﺍ ﮐﻪ ﺻﺮﻳﺢ‬ ‫ﺻﻤﺪﻳﻪ ﺍﺳﺖ ﻣﻊ ﺫﻟﮏ ﻫﻴﭻ ﺍﺩﺭﺍﮎ‬ ‫ﻋﺰ‬ ‫ﺑﺮ ﻣﻄﺎﻟﺐ‬ ‫ّ‬ ‫ّ‬ ‫ﻗﺪﺳﻴﻪ ﻭ ﻣﻈﺎﻫﺮ ّ‬ ‫ﻣﺪﺕ ﺍﻳﻦ ﻗﺪﺭ ﺍﺩﺭﺍﮎ ﻧﺸﺪﻩ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ‬ ‫ﻧﻨﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ّ‬

‫ﺗﻼﻭﺕ ﮐﺘﺐ ﻭ ﻗﺮﺍﺋﺖ ﺻﺤﻒ ﺩﺭ ﻫﺮ ﻋﺼﺮﻯ‪ ،‬ﺍﺩﺭﺍﮎ ﻣﻌﺎﻧﻰ ﺁﻥ ﻭ‬

‫‪١٨٦‬‬

‫ﺍﻟﺒﺘﻪ‬ ‫ﺑﻠﻮﻍ ﺑﻪ ﻣﻌﺎﺭﺝ ﺍﺳﺮﺍﺭ ﺁﻥ ﺑﻮﺩﻩ ﻭ ٕ ّﺍﻻ ﺗﻼﻭﺕ ﺑﻰ ﻣﻌﺮﻓﺖ ﺭﺍ ّ‬

‫ﮐﻠﻰ ﻧﺒﺎﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺷﺨﺼﻰ ﺩﺭ ﻳﻮﻣﻰ ﻧﺰﺩ ﺍﻳﻦ ﻓﻘﻴﺮ ﺑﺤﺮ‬ ‫ﻓﺎﺋﺪﻩ ّ‬

‫ﻣﻌﺎﻧﻰ ﺣﺎﺿﺮ ﺑﻮﺩ ﻭ ﺫﮐﺮﻯ ﺍﺯ ﻋﻼﺋﻢ ﻗﻴﺎﻣﺖ ﻭ ﺣﺸﺮ ﻭ ﻧﺸﺮ ﻭ‬

‫ﺣﺴﺎﺏ ﺑﻪ ﻣﻴﺎﻥ ﺁﻣﺪ ﻭ ﺍﺻﺮﺍﺭ ﻣﻰ ﻧﻤﻮﺩ ﮐﻪ ﺣﺴﺎﺏ ﺧﻼﺋﻖ ﺩﺭ‬

‫ﺍﻃﻼﻉ ﻧﻴﺎﻓﺘﻪ؟ ﺑﻌﺪ ﻗﺪﺭﻯ ﺍﺯ‬ ‫ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﭼﮕﻮﻧﻪ ﺷﺪ ﮐﻪ ﺍﺣﺪﻯ ّ‬

‫ﺣﮑﻤﻴﻪ ﺑﻪ ﻗﺪﺭ ﺍﺩﺭﺍﮎ ﻭ ﻓﻬﻢ ﺳﺎﻣﻊ‬ ‫ﻋﻠﻤﻴﻪ ﻭ ﺷﺌﻮﻧﺎﺕ‬ ‫ﺻﻮﺭ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺪﺕ ﻣﮕﺮ ﺗﻼﻭﺕ‬ ‫ﺍﻟﻘﺎء ﺷﺪ‪ .‬ﻭ ﺑﻌﺪ ﺫﮐﺮ ﺷﺪ ﮐﻪ ﺍﻳﻦ ّ‬

‫ﻓﺮﻗﺎﻥ ﻧﻨﻤﻮﺩﻩ ﻭ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ٍ  َ َ َ " :‬‬ ‫ﻓﻴﻮﻣ‪‬ﺬ ﻻ‬

‫ﺹ ‪١١٥‬‬

‫ﻳﺴﺎﻝ َﻋﻦ َ ْ ِ ِ‬ ‫ﺟﺎﻥ " ‪ ١‬ﺭﺍ ﻧﺪﻳﺪﻩ ﺍﻳﺪ ﻭ ﺑﻪ ﻣﻘﺼﻮﺩ‬ ‫ُ َْ ُ‬ ‫ﺍﻧﺲ ﻭ ﻻ َ ‪‬‬ ‫ﺫﻧﺒﻪ ٕ ٌ‬

‫ﻣﻠﺘﻔﺖ ﻧﺸﺪﻩ ﺍﻳﺪ ﮐﻪ ﻣﻌﻨﻰ ﺳﺆﺍﻝ ﭼﻨﺎﻥ ﻧﻴﺴﺖ ﮐﻪ ﺍﺩﺭﺍﮎ‬

‫ﻧﻤﻮﺩﻩ ﺍﻳﺪ ﺑﻠﮑﻪ ﺳﺆﺍﻝ ﺑﻪ ﻟﺴﺎﻥ ﻭ ﺑﻴﺎﻥ ﻧﻴﺴﺖ ﭼﻨﺎﻧﭽﻪ ﻫﻤﻴﻦ ﺁﻳﻪ‬ ‫‪" :‬‬ ‫ﻣﺸﻌﺮ ﻭ‬ ‫ﻳﻌﺮﻑ‬ ‫ّ‬ ‫ﻣﺪﻝ ﺑﺮ ﺁﻥ ﺍﺳﺖ؟ ﻭ ﺑﻌﺪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ُ ْ َ ُ‬

‫ﻓﻴﺆﺧ ُﺬ ِ ‪ِ ‬‬ ‫ﺍﻡ ‪ ٢ ".‬ﺍﻳﻦ ﺍﺳﺖ ‪١٨٧‬‬ ‫ﺑﺎﻟﻨﻮﺍﺻﻰ َﻭ َ َ‬ ‫ُ ُِ َ‬ ‫ﺍﻟﻤﺠﺮﻣﻮﻥ ِ ِ َ ُ ْ‬ ‫ﺑﺴﻴﻤﺎﻫﻢ َ ُ َ‬ ‫ﺍﻻﻗﺪ ِ‬

‫ﮐﻪ ﺍﺯ ﻭﺟﻬﻪ‪ ،‬ﺣﺴﺎﺏ ﺧﻼﻳﻖ ﮐﺸﻴﺪﻩ ﻣﻰ ﺷﻮﺩ ﻭ ﮐﻔﺮ ﻭ ﺍﻳﻤﺎﻥ ﻭ‬

‫ﻋﺼﻴﺎﻥ‪ ،‬ﺟﻤﻴﻊ ﻇﺎﻫﺮ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ‬ ‫ﺑﻪ ﺳﻴﻤﺎ ﺍﻫﻞ ﺿﻼﻟﺖ ﺍﺯ ﺍﺻﺤﺎﺏ ﻫﺪﺍﻳﺖ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺍﻧﺪ‪ .‬ﻭ‬ ‫ﺍﮔﺮ ﺍﻳﻦ ﻋﺒﺎﺩ ﺧﺎﻟﺼﴼ ‪ ‬ﻭ ﻃﻠﺒﴼ ﻟﺮﺿﺎﺋﻪ ﺩﺭ ﺁﻳﺎﺕ ﮐﺘﺎﺏ‬

‫ﺍﻟﺒﺘﻪ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻣﻰ ﻃﻠﺒﻨﺪ ّ‬

‫ﮐﻠﻰ ﻭ ﺟﺰﺋﻰ‬ ‫ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﻭﺍﻗﻌﻪ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺭﺍ ﺍﺯ ّ‬ ‫ﺣﺘﻰ ﺧﺮﻭﺝ‬ ‫ﺩﺭ ﺁﻳﺎﺕ ﺍﻭ ﻇﺎﻫﺮ ﻭ ﻣﮑﺸﻮﻑ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ّ‬

‫ﻣﻠﺖ‬ ‫ﻣﻈﺎﻫﺮ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺭﺍ ﺍﺯ ﺍﻭﻃﺎﻥ‪ ،‬ﻭ ﺍﻋﺮﺍﺽ ﻭ ﺍﻏﻤﺎﺽ ّ‬

‫ﮐﻠﻴﻪ ﺩﺭ ﺍﺭﺽ ﻣﻌﻠﻮﻡ‬ ‫ﻭ ﺩﻭﻟﺖ ﺭﺍ‪ ،‬ﻭ ﺳﮑﻮﻥ ﻭ ﺍﺳﺘﻘﺮﺍﺭ ﻣﻈﻬﺮ ّ ّ‬

‫ﻣﺨﺼﻮﺹ‪ِ َ .‬‬ ‫ﺍﻟﻘﻮﻝ‬ ‫ﻳﻌﺮﻑ ﺫﻟﮏ ٕ ّﺍﻻ ُ ُ‬ ‫ﺍﺧﺘﻢ َ َ‬ ‫ﻭﻟﮑﻦ ﻻ َ ِ ُ‬ ‫ﺍﻭﻟﻮ ﺍﻻﻟﺒﺎﺏ‪ُ ِ ْ َ .‬‬

‫ﻧﺰﻝ َﻋﻠﻰ ُ َ ‪ٍ ‬‬ ‫ﺍﻟﺬﻯ‬ ‫ﺍﻟﻤﺴﮏ ‪‬‬ ‫ِﺑﻤﺎ ُ ‪َ ‬‬ ‫ﻣﺤﻤﺪ ِﻣﻦ َ ْ ُ‬ ‫ﺧﺘﺎﻣﻪ ِ ْ َ‬ ‫ﻗﺒﻞ ِ َ ُ َ‬ ‫ﻟﻴﮑﻮﻥ ِ ُ ُ‬

‫ِ‬ ‫َ ِ‬ ‫ﺍﻟﺤﻖ‪َ" :‬ﻭ ﺍ‪ُ‬‬ ‫ﻣﻨﻴﺮ‪ .‬ﻗﺎﻝ ﻭ ﻗﻮﻟﻪ‬ ‫ﻗﺪﺱ ُ ٍ‬ ‫ﺍﻟﻨﺎﺱ ٕﺍﻟﻰ ِ‬ ‫ﺭﺿﻮﺍﻥ ُ ٍ‬ ‫ّ‬ ‫ﻳﻬﺪﻯ ّ َ‬

‫ﻳﺸﺎء ٕ َﺍﻟﻰ ِ َ ٍ‬ ‫ﺩﺍﺭﺍﻟﺴﻼﻡ َ َ ْ ِ‬ ‫ﺻﺮﺍﻁ‬ ‫َ ُ‬ ‫ﻭﻳﻬﺪﻯ َ ْ‬ ‫ﻳﺪﻋﻮ ٕ َﺍﻟﻰ َ ِ ّ ِ‬ ‫ﻣﻦ َ َ ُ‬

‫ﻭﻟﻴﻬﻢ‬ ‫ﺩﺍﺭﺍﻟﺴﻼﻡ ِ ْ َ‬ ‫ﻫﻮ َ ِ ‪ْ ُ ‬‬ ‫ﻋﻨﺪ َ ‪ْ ِ ‬‬ ‫ﻣﺴﺘﻘﻴﻢ‪ْ ُ َ " ٣ ".‬‬ ‫ﺭﺑﻬﻢ َﻭ َ‬ ‫ُ َ ٍ‬ ‫ﻟﻬﻢ َ ُ ّ ِ‬ ‫ِﺑﻤﺎ ﮐﺎﻧﻮﺍ‬ ‫‪-‬‬

‫‪١‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٣٩‬‬

‫‪-‬‬

‫‪٣‬ﺳﻮﺭﻩ ﻳﻮﻧﺲ‪ ،‬ﺁﻳﻪ ‪٢٥‬‬

‫‪ - ٢‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٤١‬‬

‫‪١٨٨‬‬

‫ﺹ ‪١١٦‬‬

‫ﺭﺏ‬ ‫ﻋﻠﻰ‬ ‫ﺍﻟﻔﻀﻞ َ َ‬ ‫ﻟﻴﺴﺒﻖ َ‬ ‫ﺍﻟﻌﺎﻟﻢ َﻭ َ ُ‬ ‫ﻫﺬﺍ َ ُ‬ ‫َْ َ َ‬ ‫ﺍﻟﺤﻤﺪ‪ ‬‬ ‫ﻳﻌﻤﻠﻮﻥ‪َ ِ ْ َ ِ ١".‬‬ ‫َ ِ‬

‫‪١٨٩‬‬

‫ﻣﮑﺮﺭ ﻧﻤﻮﺩﻳﻢ ﮐﻪ ﺷﺎﻳﺪ ﻫﺮ ﻧﻔﺴﻰ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﻦ‪ .‬ﺑﻴﺎﻥ ﺭﺍ ﺩﺭ ﻫﺮ ﻣﻄﻠﺐ‬ ‫ّ‬ ‫َ َ‬

‫ﺍﺯ ﺍﻋﺎﻟﻰ ﻭ ﺍﺩﺍﻧﻰ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺑﻪ ﻗﺪﺭ ﻭ ﺍﻧﺪﺍﺯﻩ ﺧﻮﺩ ﻗﺴﻤﺖ ﻭ‬

‫ﻧﺼﻴﺐ ﺑﺮﺩﺍﺭﺩ ﻭ ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ ﺍﺩﺭﺍﮎ ﺑﻴﺎﻧﻰ ﻋﺎﺟﺰ ﺑﺎﺷﺪ‪ ،‬ﺍﺯ ﺑﻴﺎﻥ‬ ‫‪١٩٠‬‬

‫ﻣﺸﺮﺑﻬﻢ‪.‬‬ ‫ﻟﻴﻌﻠﻢ ُ ‪‬‬ ‫ﮐﻞ ُ ٍ‬ ‫ﺍﻧﺎﺱ َ َ َ ُ‬ ‫ﺩﻳﮕﺮ ﻣﻘﺼﻮﺩ ﺧﻮﺩ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎﻳﺪ‪َ َ ْ َ ِ .‬‬ ‫ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﻳﻦ ﺣﻤﺎﻣﻪ ﺗﺮﺍﺑﻰ ﺭﺍ ﻏﻴﺮ ﺍﻳﻦ ﻧﻐﻤﺎﺕ‬

‫ﻧﻐﻤﻪ ﻫﺎﺳﺖ ﻭ ﺟﺰ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺭﻣﻮﺯﻫﺎ ﮐﻪ ﻫﺮ ﻧﮑﺘﻪ ﺍﻯ ﺍﺯ ﺁﻥ‬

‫ﻣﺸﻴﺖ‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﺍﺳﺖ ﺍﺯ ﺁﻧﭽﻪ ﺑﻴﺎﻥ ﺷﺪ ﻭ ﺍﺯ ﻗﻠﻢ ﺟﺎﺭﻯ ﮔﺸﺖ‪ .‬ﺗﺎ ّ‬

‫ﺍﻟﻬﻰ ﭼﻪ ﻭﻗﺖ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﮐﻪ ﻋﺮﻭﺱ ﻫﺎﻯ ﻣﻌﺎﻧﻰ ﺑﻰ ﺣﺠﺎﺏ ﺍﺯ‬ ‫ﺍﻣﺮ‬ ‫ﻗﺼﺮ ﺭﻭﺣﺎﻧﻰ ﻗﺪﻡ ﻇﻬﻮﺭ ﺑﻪ ﻋﺮﺻﻪ ﻗﺪﻡ ﮔﺬﺍﺭﻧﺪ‪َ .‬ﻭ ﻣﺎ ِﻣﻦ َ ْ ٍ‬

‫ﺑﺤﻮﻟﻪ ﻭ ُ ‪ِ ِ ‬‬ ‫ﻗﺪﺭﺓ ٕ ّﺍﻻ ِ َ ِ ِ‬ ‫ﺍﺫﻧﻪ ﻭ ﻣﺎ ِﻣﻦ ُ ْ َ ٍ‬ ‫ﺑﻌﺪ ٕ ْ ِ ِ‬ ‫ﻣﻦ‬ ‫ّﺍﻻ َ َ‬ ‫ﻗﻮﺗﻪ ﻭ ﻣﺎ ِ ْ‬

‫ٕ ٍ‬ ‫ﻣﻦ‬ ‫ﮐﻞ ِ َ ِ‬ ‫ﻭﺍﻻﻣﺮ ﻭ ‪‬‬ ‫ﺑﺎﻣﺮﻩ َ ِ ُ َ‬ ‫ﻳﻨﻄﻘﻮﻥ ﻭ ِ ْ‬ ‫ﺍﻟﺨﻠﻖ َ َ ُ‬ ‫ﻟﻪ َ ُ‬ ‫ﻫﻮ‪ُ َ .‬‬ ‫ﺍﻟﻪ ٕ ّﺍﻻ ُ َ‬

‫‪١٩١‬‬

‫ﻳﺘﮑﻠ‪ُ‬ﻤﻮﻥ‪ .‬ﺍﺯ ﻗﺒﻞ ﺩﻭ ﻣﻘﺎﻡ ﺍﺯ ﺑﺮﺍﻯ ﺷﻤﻮﺱ ﻣﺸﺮﻗﻪ ﺍﺯ‬ ‫َ ِ‬ ‫ﺍﻟﺮﻭﺡ َ َ َ‬ ‫ﺍﺳﺮﺍﺭ ‪ِ ‬‬

‫ﺍﻟﻬﻴﻪ ﺑﻴﺎﻥ ﻧﻤﻮﺩﻳﻢ‪ .‬ﻳﮑﻰ ﻣﻘﺎﻡ ﺗﻮﺣﻴﺪ ﻭ ﺭﺗﺒﻪ ﺗﻔﺮﻳﺪ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ‬ ‫ﻣﺸﺎﺭﻕ ّ‬ ‫‪" :‬‬ ‫ﺑﻴﻦ َ َ ٍ‬ ‫ﻣﻨﻬﻢ‪ ٢ ".‬ﻭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻘﺎﻡ‬ ‫ﻗﺒﻞ ﺫﮐﺮ ﺷﺪ ﻻ ُ َ ‪ُ ‬‬ ‫ﺍﺣﺪ ِ ُ‬ ‫ﻧﻔﺮﻕ َ َ‬

‫ﺑﺸﺮﻳﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ‬ ‫ﺗﻔﺼﻴﻞ ﻭ ﻋﺎﻟﻢ ﺧﻠﻖ ﻭ ﺭﺗﺒﻪ ﺣﺪﻭﺩﺍﺕ‬ ‫ّ‬ ‫ﻣﻘﺪﺭ ﻭ‬ ‫ﻣﻘﺮﺭ ﻭ ﻇﻬﻮﺭﻯ ّ‬ ‫ﻣﻌﻴﻦ ﻭ ﺍﻣﺮﻯ ّ‬ ‫ﻫﺮ ﮐﺪﺍﻡ ﺭﺍ ﻫﻴﮑﻠﻰ ّ‬

‫ﺣﺪﻭﺩﻯ ﻣﺨﺼﻮﺹ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﻫﺮ ﮐﺪﺍﻡ ﺑﻪ ﺍﺳﻤﻰ ﻣﻮﺳﻮﻡ ﻭ ﺑﻪ‬

‫ﻭﺻﻔﻰ ﻣﻮﺻﻮﻑ ﻭ ﺑﻪ ﺍﻣﺮﻯ ﺑﺪﻳﻊ ﻭ ﺷﺮﻋﻰ ﺟﺪﻳﺪ ﻣﺄﻣﻮﺭﻧﺪ‪.‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪١٢٧‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٣٦‬‬

‫ﺹ ‪١١٧‬‬

‫‪" :‬‬ ‫ﻣﻨﻬﻢ‬ ‫ﺑﻌﻀﻬﻢ َ َ‬ ‫ﺗﻠﮏ ‪ُ ُ ‬‬ ‫ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ِ ْ َ‬ ‫ﻋﻠﻰ َ ٍ‬ ‫ﺑﻌﺾ ِ ُ ْ‬ ‫ﻓﻀﻠﻨﺎ َ ْ َ ُ‬ ‫ﺍﻟﺮﺳﻞ َ ‪َ ْ ‬‬

‫ﺑﻌﻀﻬﻢ َ َ َ ٍ‬ ‫ﺍﺑﻦ‬ ‫ﮐﻠﻢ ﺍ‪ ُ‬ﻭ َ َ َ‬ ‫ﺭﻓﻊ َ ْ َ ُ ْ‬ ‫َ ْ‬ ‫ﻋﻴﺴﻰ ْ َ‬ ‫ﺁﺗﻴﻨﺎ ِ َ‬ ‫ﺩﺭﺟﺎﺕ ﻭ َ ْ َ‬ ‫ﻣﻦ َ ‪َ ‬‬

‫ﻣﺮﻳﻢ ‪ِ َ ‬‬ ‫ﺍﻟﻘﺪﺱ‪ ١".‬ﻧﻈﺮ ﺑﻪ ﺍﺧﺘﻼﻑ ﺍﻳﻦ‬ ‫ﺑﺮﻭﺡ ُ ُ ِ‬ ‫ﺍﻟﺒﻴﻨﺎﺕ ﻭ َ ‪ُ َ ْ ‬‬ ‫ََْ َ‬ ‫ﺍﻳﺪﻧﺎﻩ ِ ُ ِ‬

‫‪١٩٢‬‬

‫ﻣﺮﺍﺗﺐ ﻭ ﻣﻘﺎﻣﺎﺕ ﺍﺳﺖ ﮐﻪ ﺑﻴﺎﻧﺎﺕ ﻭ ﮐﻠﻤﺎﺕ ﻣﺨﺘﻠﻔﻪ ﺍﺯ ﺁﻥ ﻳﻨﺎﺑﻴﻊ ﻋﻠﻮﻡ‬ ‫ﺳﺒﺤﺎﻧﻰ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻭ ٕ ّﺍﻻ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻧﺰﺩ ﻋﺎﺭﻓﻴﻦ ﻣﻌﻀﻼﺕ‬

‫ﺍﻟﻬﻴﻪ‪ ،‬ﺟﻤﻴﻊ ﺩﺭ ﺣﮑﻢ ﻳﮏ ﮐﻠﻤﻪ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺍﮐﺜﺮ‬ ‫ﻣﺴﺎﺋﻞ ّ‬

‫ﺍﻃﻼﻉ ﺑﺮ ﻣﻘﺎﻣﺎﺕ ﻣﺬﮐﻮﺭﻩ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬ ‫ﻧﺎﺱ ّ‬

‫ﻣﺘﺤﺪﻩ ﻣﻀﻄﺮﺏ ﻭ ﻣﺘﺰﻟﺰﻝ ﻣﻰ ﺷﻮﻧﺪ‪.‬‬ ‫ﮐﻠﻤﺎﺕ ﻣﺨﺘﻠﻔﻪ ﺁﻥ ﻫﻴﺎﮐﻞ ّ‬

‫ﺑﺎﺭﻯ‪ ،‬ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺧﺘﻼﻓﺎﺕ‬

‫‪١٩٣‬‬

‫ﮐﻠﻤﺎﺕ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﻣﻘﺎﻣﺎﺕ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﻘﺎﻡ‬

‫ﺍﺣﺪﻳﺖ ﺻﺮﻓﻪ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻭ‬ ‫ﺭﺑﻮﺑﻴﺖ ﻭ‬ ‫ﻋﻠﻮ ﺗﺠﺮﻳﺪ‪ ،‬ﺍﻃﻼﻕ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺗﻮﺣﻴﺪ ﻭ ّ‬

‫ﻫﻮﻳﻪ ﺑﺤﺘﻪ ﺑﺮ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﺷﺪﻩ ﻭ ﻣﻰ ﺷﻮﺩ ﺯﻳﺮﺍ ﮐﻪ‬ ‫ﻭ ّ‬

‫ﺟﻤﻴﻊ ﺑﺮ ﻋﺮﺵ ﻇﻬﻮﺭﺍ‪ ‬ﺳﺎﮐﻦ ﺍﻧﺪ ﻭ ﺑﺮ ﮐﺮﺳﻲ ﺑﻄﻮﻥ ﺍ‪‬‬ ‫ّ‬ ‫ﻭﺍﻗﻒ‪ .‬ﻳﻌﻨﻰ ﻇﻬﻮﺭﺍ‪ ‬ﺑﻪ ﻇﻬﻮﺭﺷﺎﻥ ﻇﺎﻫﺮ ﻭ ﺟﻤﺎﻝ ﺍ‪ ‬ﺍﺯ‬

‫ﺍﺣﺪﻳﻪ‬ ‫ﺭﺑﻮﺑﻴﻪ ﺍﺯ ﺍﻳﻦ ﻫﻴﺎﮐﻞ‬ ‫ﺟﻤﺎﻟﺸﺎﻥ ﺑﺎﻫﺮ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻧﻐﻤﺎﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺛﺎﻧﻰ ﮐﻪ ﻣﻘﺎﻡ ﺗﻤﻴﺰ ﻭ ﺗﻔﺼﻴﻞ ﻭ ﺗﺤﺪﻳﺪ ﻭ‬

‫ﻋﺒﻮﺩﻳﺖ ﺻﺮﻓﻪ ﻭ ﻓﻘﺮ ﺑﺤﺖ ﻭ‬ ‫ﻣﻠﮑﻴﻪ ﺍﺳﺖ‬ ‫ﺍﺷﺎﺭﺍﺕ ﻭ ﺩﻻﻻﺕ‬ ‫ّ‬ ‫ّ‬

‫ﻋﺒﺪ‬ ‫ﺍﻧﻰ َ ُ‬ ‫ﺑﺎﺕ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ّ ٕ " :‬‬ ‫ﻓﻨﺎﻯ ّ‬ ‫ﻣﺤﻘﻘﻪ ﻣﺜﺒﺘﻪ‬ ‫ﻣﺜﻠﮑﻢ‪ ".‬ﻭ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ‬ ‫ّ‬ ‫ﺑﺸﺮ ِ ُ ُ‬ ‫ﺍ‪ ‬ﻭ ﻣﺎ َ َﺍﻧﺎ ٕ ّﺍﻻ َ َ ٌ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٥٣‬‬

‫‪١٩٤‬‬

‫‪١٩٥‬‬

‫ﺹ ‪١١ ٨‬‬

‫ﺍﺩﺭﺍﮎ ﻓﺮﻣﺎ ﻣﺴﺎﺋﻞ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻯ‪ ،‬ﺗﺎ ﺩﺭ ﺩﻳﻦ‬

‫‪١٩٦‬‬

‫ﺍﻟﻬﻰ ﺭﺍﺳﺦ ﺷﻮﻯ ﻭ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﺑﻴﺎﻧﺎﺕ ﺍﻧﺒﻴﺎء ﻭ ﺍﺻﻔﻴﺎء ﻣﺘﺰﻟﺰﻝ‬ ‫‪" :‬‬ ‫ﺍﻧﻰ َ َﺍﻧﺎ ﺍ‪،" ‬‬ ‫ﻧﺸﻮﻯ‪ .‬ﻭ ﺍﮔﺮ ﺷﻨﻴﺪﻩ ﺷﻮﺩ ﺍﺯ ﻣﻈﺎﻫﺮ ﺟﺎﻣﻌﻪ ٕ ّ‬

‫ﮐﺮﺍﺕ ﻣﺒﺮﻫﻦ ﺷﺪ‬ ‫ﺣﻖ ﺍﺳﺖ ﻭ ﺭﻳﺒﻰ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺑﻪ ّ‬ ‫ّ‬ ‫ﮐﻪ ﺑﻪ ﻇﻬﻮﺭ ﻭ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎﻯ ﺍﻳﺸﺎﻥ ﻇﻬﻮﺭﺍ‪ ‬ﻭ ﺍﺳﻢ ﺍ‪ ‬ﻭ‬

‫‪" :‬‬ ‫ﺭﻣﻴﺖ‬ ‫ﺻﻔﺔ ﺍ‪ ‬ﺩﺭ ﺍﺭﺽ ﻇﺎﻫﺮ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َﻣﺎ َ َ ْ َ‬

‫ﺍﻟﺬﻳﻦ‬ ‫ﺭﻣﻰ‪ ١ " .‬ﻭ ﻫﻤﭽﻨﻴﻦ " ٕ ‪‬‬ ‫ﺭﻣﻴﺖ َ ِ ‪‬‬ ‫ﻭﻟﮑﻦ ﺍ‪َ َ َ‬‬ ‫ٕﺍﺫ َ َ ْ َ‬ ‫ﺍﻥ ‪َ ‬‬

‫ﺍﻧﻤﺎ‬ ‫َُ ِ ُ َ َ‬ ‫ﻳﺒﺎﻳﻌﻮﻧﮏ ٕ ّ َ‬

‫ﻳﺒﺎﻳﻌﻮﻥ ﺍ‪ ٢ " .َ‬ﻭ ﺍﮔﺮ ﻧﻐﻤﻪ ٕﺍّﻧﻰ ﺭﺳﻮﻝ ﺍ‪ ‬ﺑﺮﺁﺭﻧﺪ‪ ،‬ﺍﻳﻦ‬ ‫َُ ِ ُ َ‬

‫‪" :‬‬ ‫ﮐﺎﻥ‬ ‫ﻧﻴﺰ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ّ‬ ‫ﺷﮑﻰ ﺩﺭ ﺁﻥ ﻧﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻣﺎ َ َ‬

‫ﺍﺑﺎ َ َ ٍ‬ ‫ﺭﺳﻮﻝ ﺍ‪ ٣ " .ِ‬ﻭ‬ ‫ﻭﻟﮑﻦ َ َ‬ ‫ُ ّ ٌ‬ ‫ﺭﺟﺎﻟﮑﻢ َ ِ ْ‬ ‫ﻣﻦ ِ ِ ُ ْ‬ ‫ﺍﺣﺪ ِ ْ‬ ‫ﻣﺤﻤﺪ َ َ‬

‫ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻫﻤﻪ ﻣﺮﺳﻞ ﺍﻧﺪ ﺍﺯ ﻧﺰﺩ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻭ ﮐﻴﻨﻮﻧﺖ ﺍﺯﻟﻰ‪ .‬ﻭ‬ ‫ﺣﻖ ﺍﺳﺖ ﻭ ﺷﺒﻬﻪ‬ ‫ﺍﻟﻨﺒﻴﻴﻦ ﺑﺮ ﺁﺭﻧﺪ ﺁﻥ ﻫﻢ ّ‬ ‫ﺧﺎﺗﻢ ‪ّ ‬‬ ‫ﺍﮔﺮ ﺟﻤﻴﻊ ﻧﺪﺍﻯ َ َﺍﻧﺎ َ ُ‬

‫ﺭﺍ ﺭﺍﻫﻰ ﻧﻪ ﻭ ﺳﺒﻴﻠﻰ ﻧﻪ ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﺣﮑﻢ ﻳﮏ ﺫﺍﺕ ﻭ ﻳﮏ ﻧﻔﺲ‬ ‫ﺑﺪﺋﻴﺖ ﻭ‬ ‫ﻭ ﻳﮏ ﺭﻭﺡ ﻭ ﻳﮏ ﺟﺴﺪ ﻭ ﻳﮏ ﺍﻣﺮ ﺩﺍﺭﻧﺪ ﻭ ﻫﻤﻪ ﻣﻈﻬﺮ‬ ‫ّ‬ ‫ﺑﺎﻃﻨﻴﺖ ﺁﻥ ﺭﻭﺡ‬ ‫ﻇﺎﻫﺮﻳﺖ ﻭ‬ ‫ﺁﺧﺮﻳﺖ ﻭ‬ ‫ﺍﻭﻟﻴﺖ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺧﺘﻤﻴﺖ ﻭ ّ ّ‬ ‫ّ‬

‫ﺍﻟﺴﻮﺍﺫﺝ ﺍﺯﻟﻰ ﺍﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﮔﺮ‬ ‫ﺍﻻﺭﻭﺍﺡ ﺣﻘﻴﻘﻰ ﻭ ﺳﺎﺫﺝ ّ‬

‫ﻋﺒﺎﺩ ﺍ‪ ،"‬ﺍﻳﻦ ﻧﻴﺰ ﺛﺎﺑﺖ ﻭ ﻇﺎﻫﺮ ﺍﺳﺖ‪.‬‬ ‫ﻧﺤﻦ ِ ُ‬ ‫ﺑﻔﺮﻣﺎﻳﻨﺪ‪ُ ْ َ " :‬‬

‫ﻋﺒﻮﺩﻳﺖ ﻇﺎﻫﺮ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﺍﺣﺪﻯ‬ ‫ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﻇﺎﻫﺮ ﺩﺭ ﻣﻨﺘﻬﻰ ﺭﺗﺒﻪ‬ ‫ّ‬

‫ﺭﺍ ﻳﺎﺭﺍﻯ ﺁﻥ ﻧﻪ ﮐﻪ ﺑﻪ ﺁﻥ ﻧﺤﻮ ﺍﺯ ﻋﺒﻮﺩﻳّﺖ ﺩﺭ ﺍﻣﮑﺎﻥ ﻇﺎﻫﺮ ﺷﻮﺩ‪.‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻔﺎﻝ‪ ،‬ﺁﻳﻪ ‪١٧‬‬

‫‪-‬‬

‫‪٣‬ﺳﻮﺭﻩ ﺍﺣﺰﺍﺏ‪ ،‬ﺁﻳﻪ ‪٤٠‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻓﺘﺢ‪ ،‬ﺁﻳﻪ ‪١٠‬‬

‫ﺹ ‪١١٩‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﺩﺭ ﻣﻘﺎﻡ ﺍﺳﺘﻐﺮﺍﻕ ﺩﺭ ﺑﺤﺎﺭ‬

‫ﻗﺪﺱ ﺻﻤﺪﻯ ﻭ ﺍﺭﺗﻘﺎء ﺑﻪ ﻣﻌﺎﺭﺝ ﻣﻌﺎﻧﻰ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ‪ ،‬ﺍﺫﮐﺎﺭ‬

‫ﺍﻟﻮﻫﻴﻪ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﺍﮔﺮ ﺩﺭﺳﺖ ﻣﻼﺣﻈﻪ ﺷﻮﺩ ﺩﺭ ﻫﻤﻴﻦ‬ ‫ﺭﺑﻮﺑﻴﻪ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺭﺗﺒﻪ ﻣﻨﺘﻬﺎﻯ ﻧﻴﺴﺘﻰ ﻭ ﻓﻨﺎ ﺩﺭ ﺧﻮﺩ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ﻫﺴﺘﻰ ﻣﻄﻠﻖ ﻭ ﺑﻘﺎﻯ ﺻﺮﻑ‪ ،‬ﮐﻪ ﮔﻮﻳﺎ ﺧﻮﺩ ﺭﺍ ﻣﻌﺪﻭﻡ ﺻﺮﻑ‬

‫ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﺫﮐﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺁﻥ ﺳﺎﺣﺖ ﺷﺮﮎ ﺷﻤﺮﺩﻩﺍﻧﺪ‪.‬‬

‫ﺯﻳﺮﺍ ﮐﻪ ﻣﻄﻠﻖ ﺫﮐﺮ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺩﻟﻴﻞ ﻫﺴﺘﻰ ﻭ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ‬ ‫ﺍﻳﻦ ﻧﺰﺩ ﻭﺍﺻﻼﻥ ﺑﺲ ﺧﻄﺎ‪ ،‬ﭼﻪ ﺟﺎﻯ ﺁﻧﮑﻪ ﺫﮐﺮ ﻏﻴﺮ ﺷﻮﺩ ﻭ‬

‫ﻗﻠﺐ ﻭ ﻟﺴﺎﻥ ﻭ ﺩﻝ ﻭ ﺟﺎﻥ ﺑﻪ ﻏﻴﺮ ﺫﮐﺮ ﺟﺎﻧﺎﻥ ﻣﺸﻐﻮﻝ ﮔﺮﺩﺩ ﻭ‬ ‫ﻳﺎ ﭼﺸﻢ‪ ،‬ﻏﻴﺮ ﺟﻤﺎﻝ ﺍﻭ ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﮔﻮﺵ‪ ،‬ﻏﻴﺮ ﻧﻐﻤﻪ ﺍﻭ‬ ‫ﺷﻨﻮﺩ ﻭ ﻳﺎ ﺭﺟﻞ ﺩﺭ ﻏﻴﺮ ﺳﺒﻴﻞ ﺍﻭ ﻣﺸﻰ ﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ‬

‫ﻧﺴﻤﺔ ﺍ‪ ‬ﻭﺯﻳﺪﻩ ﻭ ﺭﻭﺡ ﺍ‪ ‬ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ‪ ،‬ﻗﻠﻢ ﺍﺯﺣﺮﮐﺖ ﻣﻤﻨﻮﻉ‬

‫ﻭ ﻟﺴﺎﻥ ﺍﺯ ﺑﻴﺎﻥ ﻣﻘﻄﻮﻉ ﮔﺸﺘﻪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻧﻈﺮ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ‪ ،‬ﺫﮐﺮ‬

‫ﺭﺑﻮﺑﻴﻪ ﻭ ﺍﻣﺜﺎﻝ ﺫﻟﮏ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺭﺳﺎﻟﺖ‬ ‫ّ‬

‫ﺍﻇﻬﺎﺭ ﺭﺳﺎﻟﺖ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺑﻪ ﺍﻗﺘﻀﺎﻯ ﺁﻥ‬

‫ﺫﮐﺮﻯ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﻫﻤﻪ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩ ﺩﺍﺩﻩﺍﻧﺪ ﺍﺯ ﻋﺎﻟﻢ ﺍﻣﺮ‬

‫ﻣﻠﮑﻴﻪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬ ‫ﺭﺑﻮﺑﻴﻪ ﺍﻟﻰ ﻋﻮﺍﻟﻢ‬ ‫ﺍﻟﻰ ﻋﺎﻟﻢ ﺧﻠﻖ ﻭ ﺍﺯ ﻋﻮﺍﻟﻢ‬ ‫ّ‬ ‫ّ‬

‫ﺭﺑﻮﺑﻴﺖ ﻭ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻭ‬ ‫ﺁﻧﭽﻪ ﺑﻔﺮﻣﺎﻳﻨﺪ ﻭ ﻫﺮﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻨﺪ ﺍﺯ‬ ‫ّ‬ ‫ّ‬

‫ﺣﻖ ﺍﺳﺖ‬ ‫ﻧﺒﻮﺕ ﻭ ﺭﺳﺎﻟﺖ ﻭ ﻭﻻﻳﺖ ﻭ ﺍﻣﺎﻣﺖ ﻭ‬ ‫ﻋﺒﻮﺩﻳﺖ‪ ،‬ﻫﻤﻪ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺗﻔﮑﺮ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﮐﻪ‬ ‫ﻭ ﺷﺒﻬﻪ ﺍﻯ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﺑﺎﻳﺪ‬ ‫ّ‬

‫‪١٩٧‬‬ ‫‪١٩٨‬‬

‫ﺹ ‪١٢٠‬‬ ‫‪١٩٩‬‬

‫ﻏﻴﺒﻴﻪ ﻭ‬ ‫ﺍﺳﺘﺪﻻﻝ ﺷﺪﻩ ﻧﻤﻮﺩ ﺗﺎ ﺩﻳﮕﺮ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﺍﻗﻮﺍﻝ ﻣﻈﺎﻫﺮ‬ ‫ّ‬

‫ﻗﺪﺳﻴﻪ ﺍﺣﺪﻯ ﺭﺍ ﺍﺿﻄﺮﺍﺏ ﻭ ﺗﺰﻟﺰﻝ ﺩﺳﺖ ﻧﺪﻫﺪ‪ .‬ﺑﺎﺭﻯ‪،‬‬ ‫ﻣﻄﺎﻟﻊ‬ ‫ّ‬

‫ﺗﻔﮑﺮ ﻧﻤﻮﺩ ﻭ ﺍﮔﺮ ﺍﺩﺭﺍﮎ ﻧﺸﺪ‬ ‫ﺩﺭ ﮐﻠﻤﺎﺕ ﺷﻤﻮﺱ ﺣﻘﻴﻘﺖ ﺑﺎﻳﺪ‬ ‫ّ‬

‫ﺑﺎﻳﺪ ﺍﺯ ﻭﺍﻗﻔﻴﻦ ﻣﺨﺎﺯﻥ ﻋﻠﻢ ﺳﺆﺍﻝ ﺷﻮﺩ ﺗﺎ ﺑﻴﺎﻥ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺭﻓﻊ‬

‫ﻗﺪﺳﻴﻪ ﺭﺍ‬ ‫ﺍﺷﮑﺎﻝ ﻧﻤﺎﻳﻨﺪ ﻧﻪ ﺁﻧﮑﻪ ﺑﻪ ﻋﻘﻞ ﻧﺎﻗﺺ ﺧﻮﺩ ﮐﻠﻤﺎﺕ‬ ‫ّ‬

‫ﺭﺩ‬ ‫ﺗﻔﺴﻴﺮ ﻧﻤﺎﻳﻨﺪ ﻭ ﭼﻮﻥ ﻣﻄﺎﺑﻖ ﻧﻔﺲ ﻭ ﻫﻮﺍﻯ ﺧﻮﺩ ﻧﻴﺎﺑﻨﺪ ﺑﻨﺎﻯ ّ‬

‫ﻭ ﺍﻋﺘﺮﺍﺽ ﮔﺬﺍﺭﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻋﻠﻤﺎء ﻭ ﻓﻘﻬﺎﻯ ﻋﺼﺮ ﮐﻪ ﺑﺮ‬ ‫ﻣﺴﻨﺪ ﻋﻠﻢ ﻭ ﻓﻀﻞ ﻧﺸﺴﺘﻪﺍﻧﺪ ﻭ ﺟﻬﻞ ﺭﺍ ﻋﻠﻢ ﻧﺎﻡ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ ﻭ‬

‫ﻇﻠﻢ ﺭﺍ ﻋﺪﻝ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﺍﮔﺮ ﻣﺠﻌﻮﻻﺕ ﺧﺎﻃﺮ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺷﻤﺲ‬ ‫ﺣﻘﻴﻘﻰ ﺳﺆﺍﻝ ﻧﻤﺎﻳﻨﺪ ﻭ ﺟﻮﺍﺏ ﻣﻮﺍﻓﻖ ﺁﻧﭽﻪ ﻓﻬﻤﻴﺪﻩ ﻭ ﻳﺎ ﺍﺯ ﮐﺘﺎﺏ‬

‫‪٢٠٠‬‬

‫ﺍﻟﺒﺘﻪ ﻧﻔﻰ ﻋﻠﻢ ﺍﺯ ﺁﻥ ﻣﻌﺪﻥ ﻭ‬ ‫ﻣﺜﻞ ﺧﻮﺩ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻧﺸﻨﻮﻧﺪ ّ‬

‫ﻣﻨﺒﻊ ﻋﻠﻢ ﻧﻤﺎﻳﻨﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻧﻰ ﺍﻳﻦ ﻭﺍﻗﻊ ﺷﺪ‪ .‬ﻣﺜﻞ ﺍﻳﻨﮑﻪ‬

‫ﺳﻴﺪ ﻭﺟﻮﺩ ﻧﻤﻮﺩﻧﺪ ﻭ ﺁﻥ‬ ‫ﻣﺬﮐﻮﺭ ﺷﺪ ﺩﺭ ﺳﺆﺍﻝ ﺍﺯ ّ‬ ‫ﺍﻫﻠﻪ ﮐﻪ ﺍﺯ ّ‬

‫ﺣﻀﺮﺕ ﺑﻪ ﺍﻣﺮ ﺍﻟﻬﻰ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩ ﮐﻪ " ِ‬ ‫ﻟﻠﻨﺎﺱ‪١ ".‬‬ ‫ﻣﻮﺍﻗﻴﺖ ّ ِ‬ ‫ﻫﻲ َ َ ِ ُ‬ ‫َ‬ ‫‪ ٢٠١‬ﺑﻌﺪ ﺍﺯ ﺍﺳﺘﻤﺎﻉ‪ ،‬ﻧﻔﻰ ﻋﻠﻢ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ‬ ‫‪" :‬‬ ‫ﺍﻟﺮﻭﺡ‬ ‫ﺁﻳﻪ ﺭﻭﺡ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َ ْ ‪َ َ ‬‬ ‫ﺍﻟﺮﻭﺡ ُ ِ‬ ‫ﻳﺴ‪‬ﻠﻮﻧﮏ َ ِ‬ ‫ﻋﻦ ‪‬‬ ‫ﻗﻞ ‪ُ ‬‬

‫ﮐﻞ ﻓﺮﻳﺎﺩ‬ ‫ِﻣﻦ َﺍ ْ ِ‬ ‫ﺭﺑﻰ‪ ٢".‬ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺟﻮﺍﺏ ﻣﺬﮐﻮﺭ ﺷﺪ ّ‬ ‫ﻣﺮ َ ‪‬‬

‫ﻭﺍﻭﻳﻼ ﺑﺮ ﺁﻭﺭﺩﻧﺪ ﮐﻪ ﺟﺎﻫﻠﻰ ﮐﻪ ﻧﻤﻰ ﺩﺍﻧﺪ ﺭﻭﺡ ﭼﻪ ﭼﻴﺰ ﺍﺳﺖ‬

‫ﻟﺪﻧﻰ ﻣﻰ ﺩﺍﻧﺪ‪ .‬ﻭ ﺍﻟﻴﻮﻡ ﭼﻮﻥ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻪ‬ ‫ﺧﻮﺩ ﺭﺍ ﻋﺎﻟﻢ ﻋﻠﻢ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٨٩‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺍﺳﺮﺍء‪ ،‬ﺁﻳﻪ ‪٨٥‬‬

‫ﺹ ‪١٢١‬‬

‫ﺍﺳﻢ ﺁﻥ ﺣﻀﺮﺕ ﻣﻔﺘﺨﺮﻧﺪ ﻭ ﺁﺑﺎﻯ ﺧﻮﺩ ﺭﺍ ﻫﻢ ﻣﺬﻋﻦ ﺩﻳﺪﻩﺍﻧﺪ‬

‫ﻟﻬﺬﺍ ﺗﻘﻠﻴﺪﴽ ﺣﮑﻤﺶ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﮔﺮ ﺍﻧﺼﺎﻑ ﺑﺎﺷﺪ‬

‫ﺍﻟﺒﺘﻪ‬ ‫ﻭ ﺍﻟﻴﻮﻡ ﺩﺭ ﺟﻮﺍﺏ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﭼﻨﻴﻦ ﺟﻮﺍﺏ ﺑﺸﻨﻮﻧﺪ ّ‬ ‫ﺭﺩ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻋﺘﺮﺍﺽ ﮐﻨﻨﺪ ﻭ ﻫﻤﺎﻥ ﺳﺨﻦ ﻫﺎﻯ ﻗﺒﻞ ﺭﺍ ﺍﻋﺎﺩﻩ‬ ‫ّ‬

‫ﻣﻘﺪﺳﻨﺪ ﺍﺯ‬ ‫ﻧﻤﺎﻳﻨﺪ ﭼﻨﺎﻧﭽﻪ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ّ‬ ‫ﻣﻨﺰﻩﺍﻧﺪ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﮐﻠﻤﺎﺕ‬ ‫ّ‬ ‫ﮐﻞ ﺍﻳﻦ ﻋﻠﻢ ﻫﺎﻯ ﻣﺠﻌﻮﻟﻪ ﻭ ّ‬

‫ﮐﻞ ﺍﻳﻦ ﻋﻠﻮﻡ ﻧﺰﺩ‬ ‫ﻣﺤﺪﻭﺩﻩ ﻭ ﻣﺘﻌﺎﻟﻰ ﺍﻧﺪ ﺍﺯ ﺍﺩﺭﺍﮎ ﻫﺮ ﻣﺪﺭﮐﻰ‪ّ .‬‬

‫ﺁﻥ ﻋﻠﻢ ﮐﺬﺏ ﺻﺮﻑ ﺍﺳﺖ ﻭ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺩﺭﺍﮐﺎﺕ ﺍﻓﮏ ﻣﺤﺾ‪.‬‬

‫ﺑﻠﮑﻪ ﻫﺮﭼﻪ ﺍﺯ ﺁﻥ ﻣﻌﺎﺩﻥ ﺣﮑﻤﺖ ﺍﻟﻬﻰ ﻭ ﻣﺨﺎﺯﻥ ﻋﻠﻢ ﺻﻤﺪﺍﻧﻰ‬ ‫ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻋﻠﻢ ﻫﻤﺎﻥ ﺍﺳﺖ‪َ " .‬ﻭ ِ‬ ‫ﮐﺜﺮﻫﺎ‬ ‫ﻠﻢ ُ ٌ‬ ‫ﺍﻟﻌ ُ‬ ‫ﻧﻘﻄﺔ َ ‪َ ‬‬

‫ﻣﻦ‬ ‫ِ ُ َ‬ ‫ﻳﻘﺬﻓﻪ ﺍ‪ِ ُ‬ﻓﻰ َ ْ ِ‬ ‫ﺍﻟﻌﻠﻢ ُ ٌ‬ ‫ﻗﻠﺐ َ ْ‬ ‫ﻧﻮﺭ َ ِ ُ ُ‬ ‫ﺍﻟﺠﺎﻫﻠﻮﻥ" ﺩﻟﻴﻞ ﺑﺮ ﺁﻥ‪َ " ،‬ﻭ ِ ُ‬

‫َﻳﺸﺎء" ﻣﺜﺒﺖ ﺍﻳﻦ ﺑﻴﺎﻥ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﭼﻮﻥ ﻣﻌﻨﻰ ﻋﻠﻢ ﺭﺍ ﺍﺩﺭﺍﮎ‬

‫ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺍﻓﮑﺎﺭ ﻣﺠﻌﻮﻟﻪ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﻧﺎﺷﻰ ﺍﺯ ﻣﻈﺎﻫﺮ ﺟﻬﻞ‬ ‫ﺷﺪﻩ‪ ،‬ﺍﺳﻢ ﺁﻥ ﺭﺍ ﻋﻠﻢ ﮔﺬﺍﺷﺘﻪ‪ ،‬ﺑﺮ ﻣﺒﺪء ﻋﻠﻮﻡ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ‬

‫ﻣﺜﻼ ﺩﺭ ﮐﺘﺎﺏ ﻳﮑﻰ ﺍﺯ ﻋﺒﺎﺩ ﮐﻪ‬ ‫ﺁﻧﭽﻪ ﺩﻳﺪﻩﺍﻳﺪ ﻭ ﺷﻨﻴﺪﻩﺍﻳﺪ‪.‬‬ ‫ً‬

‫ﻣﺸﻬﻮﺭ ﺑﻪ ﻋﻠﻢ ﻭ ﻓﻀﻞ ﺍﺳﺖ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺻﻨﺎﺩﻳﺪ ﻗﻮﻡ ﺷﻤﺮﺩﻩ‬

‫ﺳﺐ ﻧﻤﻮﺩﻩ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﻤﻪ‬ ‫ﺭﺩ ﻭ‬ ‫ﻭ ﺟﻤﻴﻊ ﻋﻠﻤﺎﻯ ﺭﺍﺷﺪﻳﻦ ﺭﺍ ّ‬ ‫ّ‬

‫ﺟﺎﻯ ﺍﺯ ﮐﺘﺎﺏ ﺍﻭ ﺗﻠﻮﻳﺤﴼ ﻭ ﺗﺼﺮﻳﺤﴼ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﺑﻨﺪﻩ‬

‫ﭼﻮﻥ ﺫﮐﺮ ﺍﻭ ﺭﺍ ﺑﺴﻴﺎﺭ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻡ ﺍﺭﺍﺩﻩ ﻧﻤﻮﺩﻡ ﮐﻪ ﺍﺯ ﺭﺳﺎﺋﻞ ﺍﻭ‬ ‫ﻗﺪﺭﻯ ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻢ‪ .‬ﻫﺮ ﭼﻨﺪ ﺍﻳﻦ ﺑﻨﺪﻩ ﺍﻗﺒﺎﻝ ﺑﻪ ﻣﻼﺣﻈﻪ‬

‫‪٢٠٢‬‬

‫‪٢٠٣‬‬

‫ﺹ ‪١٢٢‬‬

‫ﮐﻠﻤﺎﺕ ﻏﻴﺮ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﻡ ﻭ ﻟﻴﮑﻦ ﭼﻮﻥ ﺟﻤﻌﻰ ﺍﺯ ﺍﺣﻮﺍﻝ‬

‫ﺍﻳﺸﺎﻥ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﻭ ﻣﺴﺘﻔﺴﺮ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻟﻬﺬﺍ ﻻﺯﻡ ﮔﺸﺖ ﮐﻪ‬

‫ﻗﺪﺭﻯ ﺩﺭ ﮐﺘﺐ ﺍﻭ ﻣﻼﺣﻈﻪ ﺭﻭﺩ ﻭ ﺟﻮﺍﺏ ﺳﺎﺋﻠﻴﻦ ﺑﻌﺪ ﺍﺯ ﻣﻌﺮﻓﺖ ﻭ‬ ‫ﻋﺮﺑﻴﻪ ﺍﻭ ﺑﺪﺳﺖ ﻧﻴﻔﺘﺎﺩ ﺗﺎ‬ ‫ﺑﺼﻴﺮﺕ ﺩﺍﺩﻩ ﺷﻮﺩ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﮐﺘﺐ‬ ‫ّ‬

‫ﻣﺴﻤﻰ ﺑﻪ‬ ‫ﺍﻳﻨﮑﻪ ﺷﺨﺼﻰ ﺭﻭﺯﻯ ﺫﮐﺮ ﻧﻤﻮﺩ ﮐﺘﺎﺑﻰ ﺍﺯ ﺍﻳﺸﺎﻥ ﮐﻪ‬ ‫ّ‬

‫"ﺍﺭﺷﺎﺩ ﺍﻟﻌﻮﺍﻡ" ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺑﻠﺪ ﻳﺎﻓﺖ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﮔﺮ ﭼﻪ ﺍﺯ ﺍﻳﻦ‬ ‫ﺍﺳﻢ ﺭﺍﺋﺤﻪ ﮐﺒﺮ ﻭ ﻏﺮﻭﺭ ﺍﺳﺘﺸﻤﺎﻡ ﺷﺪ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﻋﻮﺍﻡ ﻭ ﺧﻮﺩ‬

‫ﺭﺍ ﻋﺎﻟﻢ ﻓﺮﺽ ﻧﻤﻮﺩﻩ ﻭ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﺍﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺯ ﻫﻤﻴﻦ ﺍﺳﻢ‬ ‫ﮐﺘﺎﺏ ﻣﻌﻠﻮﻡ ﻭ ﻣﺒﺮﻫﻦ ﺷﺪ ﮐﻪ ﺩﺭ ﺳﺒﻴﻞ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﺳﺎﻟﮑﻨﺪ ﻭ‬

‫ﺩﺭ ﺗﻴﻪ ﺟﻬﻞ ﻭ ﻋﻤﻰ ﺳﺎﮐﻦ‪ ،‬ﮔﻮﻳﺎ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ ﺭﺍ ﻓﺮﺍﻣﻮﺵ‬

‫ﻭﺍﻟﻌﺰﺓ‬ ‫ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ ِ َ " :‬‬ ‫ﺍﻟﻤﻌﻠﻮﻡ َ ُ َ ُ‬ ‫ﺍﻟﻌﻠﻢ َ ُ‬ ‫ﻭﺍﻟﻘﺪﺭﺓ َ ِ ‪ُ ‬‬ ‫ﺗﻤﺎﻡ َ ِ‬ ‫ﺍﻟﺨﻠﻖ‪ ".‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﮐﺘﺎﺏ ﺭﺍ ﻃﻠﺐ ﻧﻤﻮﺩﻩ‪ ،‬ﭼﻨﺪ ﺭﻭﺯ‬ ‫ﺗﻤﺎﻡ َ ِ‬ ‫َ ُ‬ ‫ﻣﻌﺪﻭﺩ ﻧﺰﺩ ﺑﻨﺪﻩ ﺑﻮﺩ ﻭ ﮔﻮﻳﺎ ﺩﻭ ﻣﺮﺗﺒﻪ ﺩﺭ ﺍﻭ ﻣﻼﺣﻈﻪ ﺷﺪ‪ .‬ﺍﺯ‬

‫ﺳﻴﺪ‬ ‫ﻗﻀﺎ ﻣﺮﺗﺒﻪ ﺛﺎﻧﻰ ﺟﺎﺋﻰ ﺑﺪﺳﺖ ﺁﻣﺪ ﮐﻪ ﺣﮑﺎﻳﺖ ﻣﻌﺮﺍﺝ ّ‬

‫ﻟﻮﻻﮎ ﺑﻮﺩ‪ .‬ﻣﻼﺣﻈﻪ ﺷﺪ ﮐﻪ ﻗﺮﻳﺐ ﺑﻴﺴﺖ ﻋﻠﻢ َﺍﻭ ﺍﺯﻳﺪ‪ ،‬ﺷﺮﻁ‬

‫ﻣﻌﺮﻓﺖ ﻣﻌﺮﺍﺝ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻭ ﻫﻤﭽﻮ ﻣﺴﺘﻔﺎﺩ ﺷﺪ ﮐﻪ ﺍﮔﺮ ﻧﻔﺴﻰ‬

‫ﺍﻳﻦ ﻋﻠﻮﻡ ﺭﺍ ﺩﺭﺳﺖ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩ ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﺮﻓﺖ ﺍﻳﻦ ﺍﻣﺮ‬

‫ﻋﺎﻟﻰ ﻣﺘﻌﺎﻟﻰ ﻓﺎﺋﺰ ﻧﮕﺮﺩﺩ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﻋﻠﻮﻡ‪ ،‬ﻋﻠﻢ ﻓﻠﺴﻔﻪ ﻭ ﻋﻠﻢ‬ ‫ﮐﻴﻤﻴﺎ ﻭ ﻋﻠﻢ ﺳﻴﻤﻴﺎ ﺭﺍ ﻣﺬﮐﻮﺭ ﻧﻤﻮﺩﻩ ﻭ ﺍﺩﺭﺍﮎ ﺍﻳﻦ ﻋﻠﻮﻡ ﻓﺎﻧﻴﻪ‬

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‫ﻗﺪﺳﻴﻪ ﺷﻤﺮﺩﻩ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪،‬‬ ‫ﻣﺮﺩﻭﺩﻩ ﺭﺍ ﺷﺮﻁ ﺍﺩﺭﺍﮎ ﻋﻠﻮﻡ ﺑﺎﻗﻴﻪ‬ ‫ّ‬

‫ﺹ ‪۱۲۳‬‬

‫ﺑﺎ ﺍﻳﻦ ﺍﺩﺭﺍﮎ ﭼﻪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭ ﺗﻬﻤﺖ ﻫﺎ ﮐﻪ ﺑﻪ ﻫﻴﺎﮐﻞ ﻋﻠﻢ‬

‫ﻧﺎ ﻣﺘﻨﺎﻫﻰ ﺍﻟﻬﻰ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩ‪ .‬ﻓﻨﻌﻢ ﻣﺎ ﻗﺎﻝ‪:‬‬ ‫ﺣﻖ‬ ‫ﻣﺘﻬﻢ ﺩﺍﺭﻯ ﮐﺴﺎﻧﻰ ﺭﺍ ﮐﻪ ّ‬ ‫ّ‬

‫ﮐﺮﺩ ﺍﻣﻴﻦ ﻣﺨﺰﻥ ﻫﻔﺘﻢ ﻃﺒﻖ‬

‫ﻭ ﻳﮏ ﻧﻔﺮ ﺍﺯ ﺍﻫﻞ ﺑﺼﻴﺮﺕ ﻭ ﺩﺍﻧﺶ ﻭ ﺻﺎﺣﺒﺎﻥ ﻋﻠﻮﻡ ﻭ ﻋﻘﻮﻝ‬

‫ﻣﻠﺘﻔﺖ ﺍﻳﻦ ﻣﺰﺧﺮﻓﺎﺕ ﻧﺸﺪﻩ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺑﺮ ﻫﺮ ﺻﺎﺣﺐ ﺑﺼﻴﺮﺗﻰ‬

‫ﺣﻖ‬ ‫ﻭﺍﺿﺢ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﻋﻠﻢ ﻫﺎ ﻟﻢ ﻳﺰﻝ ﻣﺮﺩﻭﺩ ّ‬ ‫ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪ .‬ﻭ ﭼﮕﻮﻧﻪ ﻋﻠﻮﻣﻰ ﮐﻪ ﻣﺮﺩﻭﺩ ﺍﺳﺖ ﻧﺰﺩ ﻋﻠﻤﺎﻯ‬

‫ﺣﻘﻴﻘﻰ‪ ،‬ﺍﺩﺭﺍﮎ ﺁﻥ ﺷﺮﻁ ﺍﺩﺭﺍﮎ ﻣﻌﺎﺭﺝ ﻣﻌﺮﺍﺝ ﻣﻰ ﺷﻮﺩ ﺑﺎ ﺍﻳﻨﮑﻪ‬ ‫ﺻﺎﺣﺐ ﻣﻌﺮﺍﺝ ﺣﺮﻓﻰ ﺍﺯ ﺍﻳﻦ ﻋﻠﻮﻡ ﻣﺤﺪﻭﺩﻩ ﻣﺤﺠﻮﺑﻪ ﺣﻤﻞ‬

‫ﺳﻴﺪ ﻟﻮﻻﮎ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺷﺎﺭﺍﺕ‬ ‫ﻧﻔﺮﻣﻮﺩﻩ ﻭ ﻗﻠﺐ ﻣﻨﻴﺮ ﺁﻥ ّ‬ ‫ﻣﻨﺰﻩ ﺑﻮﺩﻩ ؟ ﭼﻪ ﺧﻮﺏ ﻣﻰ ﮔﻮﻳﺪ‪:‬‬ ‫ّ‬ ‫ﻣﻘﺪﺱ ﻭ ّ‬ ‫ﺟﻤﻠﻪ ﺍﺩﺭﺍﮐﺎﺕ ﺑﺮ ﺧﺮﻫﺎﻯ ﻟﻨﮓ‬

‫ﭘﺮﺍﻥ ﭼﻮﻥ ﺧﺪﻧﮓ‬ ‫ﺣﻖ ﺳﻮﺍﺭ ﺑﺎﺩ ّ‬ ‫ّ‬

‫ﺳﺮ ﻣﻌﺮﺍﺝ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﻗﻄﺮﻩ ﺍﻯ‬ ‫ﻭﺍ‪ ‬ﻫﺮ ﮐﺲ ﺑﺨﻮﺍﻫﺪ ّ‬ ‫ﺍﺯ ﻋﺮﻓﺎﻥ ﺍﻳﻦ ﺑﺤﺮ ﺑﻨﻮﺷﺪ ﺍﮔﺮ ﻫﻢ ﺍﻳﻦ ﻋﻠﻮﻡ ﻧﺰﺩ ﺍﻭ ﺑﺎﺷﺪ ﻳﻌﻨﻰ‬

‫ﺍﻟﺒﺘﻪ ﺑﺎﻳﺪ‬ ‫ﻣﺮﺁﺕ ﻗﻠﺐ ﺍﻭ ﺍﺯ ﻧﻘﻮﺵ ﺍﻳﻦ ﻋﻠﻮﻡ ﻏﺒﺎﺭ ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ ّ‬

‫ﺗﺠﻠﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ‬ ‫ﺳﺮ ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﻣﺮﺁﺕ ﻗﻠﺐ ﺍﻭ ّ‬ ‫ﻣﻨﺰﻩ ﻧﻤﺎﻳﺪ ﺗﺎ ّ‬ ‫ﭘﺎﮎ ﻭ ّ‬ ‫ﻣﺘﻐﻤﺴﺎﻥ ﺑﺤﺮ ﻋﻠﻮﻡ ﺻﻤﺪﺍﻧﻰ ﻭ ﺳﺎﮐﻨﺎﻥ ُﻓﻠﮏ ﺣﮑﻤﺖ‬ ‫ﺍﻟﻴﻮﻡ‬ ‫ّ‬

‫ﺭﺑﺎﻧﻰ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺗﺤﺼﻴﻞ ﺍﻳﻦ ﻋﻠﻮﻡ ﻧﻬﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺻﺪﻭﺭ‬ ‫ّ‬

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‫ﺹ ‪١٢٤‬‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺍﻳﻦ‬ ‫ﻣﻨﺰﻩ ﺍﺯ ﺍﻳﻦ ﺍﺷﺎﺭﺍﺕ ﺍﺳﺖ ﻭ ّ‬ ‫ﻣﻨﻴﺮﺷﺎﻥ ﺑﺤﻤﺪﺍ‪ّ ‬‬

‫‪" :‬‬ ‫ﺍﻻﮐﺒﺮ "‬ ‫ﺍﻟﻌﻠﻢ ِ‬ ‫ﺣﺠﺒﺎﺕ‪ .‬ﺣﺠﺎﺏ ﺍﮐﺒﺮ ﺭﺍ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ ْ ِ ُ‬ ‫ﺣﺠﺎﺏ َ َ‬ ‫ُ‬

‫ﻣﺤﺒﺖ ﻳﺎﺭ ﺳﻮﺧﺘﻴﻢ ﻭ ﺧﻴﻤﻪ ﺩﻳﮕﺮ ﺑﺮﺍﻓﺮﺍﺧﺘﻴﻢ ﻭ ﺑﻪ ﺍﻳﻦ‬ ‫ﺑﻪ ﻧﺎﺭ‬ ‫ّ‬

‫ﺍﻓﺘﺨﺎﺭ ﻣﻰ ﻧﻤﺎﺋﻴﻢ ﮐﻪ ﺍﻟﺤﻤﺪ‪ ‬ﺳﺒﺤﺎﺕ ﺟﻼﻝ ﺭﺍ ﺑﻪ ﻧﺎﺭ ﺟﻤﺎﻝ‬

‫ﻣﺤﺒﻮﺏ ﺳﻮﺧﺘﻴﻢ ﻭ ﺟﺰ ﻣﻘﺼﻮﺩ ﺩﺭ ﻗﻠﺐ ﻭ ﺩﻝ ﺟﺎ ﻧﺪﺍﺩﻳﻢ ﻧﻪ ﺑﻪ‬ ‫‪٢٠٦‬‬

‫ﺗﺠﻠﻰ ﺍﻧﻮﺍﺭ ﺍﻭ‬ ‫ﻋﻠﻤﻰ ﺟﺰ ﻋﻠﻢ ﺑﻪ ﺍﻭ‬ ‫ﻣﺘﻤﺴﮑﻴﻢ ﻭ ﻧﻪ ﺑﻪ ﻣﻌﻠﻮﻣﻰ ﺟﺰ ّ‬ ‫ّ‬ ‫ﻣﺘﻌﺠﺐ ﺷﺪﻡ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻧﺪﻳﺪﻡ‬ ‫ﻣﺘﺸﺒﺚ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺑﺴﻴﺎﺭ‬ ‫ّ‬ ‫ّ‬

‫ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﻣﻰ ﺧﻮﺍﻫﺪ ﺑﺮ ﻣﺮﺩﻡ ﺑﺮﺳﺎﻧﺪ ﮐﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﻋﻠﻮﻡ ﻧﺰﺩ‬

‫ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻨﮑﻪ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﻧﺴﻴﻤﻰ ﺍﺯ ﺭﻳﺎﺽ ﻋﻠﻢ‬

‫ﺍﻃﻼﻉ ﻧﻴﺎﻓﺘﻪ‪.‬‬ ‫ﺭﺑﺎﻧﻰ ّ‬ ‫ﺍﻟﻬﻰ ﻧﺸﻨﻴﺪﻩ ﻭ ﺑﺮ ﺣﺮﻓﻰ ﺍﺯ ﺍﺳﺮﺍﺭ ﺣﮑﻤﺖ ّ‬

‫ﺍﻟﺒﺘﻪ ﻣﻀﻄﺮﺏ ﺷﻮﺩ ﻭ ﺟﺒﻞ ﻭﺟﻮﺩ‬ ‫ﺑﻠﮑﻪ ﺍﮔﺮ ﻣﻌﻨﻰ ﻋﻠﻢ ﮔﻔﺘﻪ ﺷﻮﺩ ّ‬ ‫‪٢٠٧‬‬

‫ﻣﻨﺪﮎ ﮔﺮﺩﺩ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﻗﻮﺍﻝ ﺳﺨﻴﻔﻪ ﺑﻰ ﻣﻌﻨﻰ ﭼﻪ‬ ‫ﺍﻭ‬ ‫ّ‬

‫ﻣﺘﻌﺠﺒﻢ ﺍﺯ‬ ‫ﺣﺪ ﻧﻤﻮﺩﻩ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪ ،‬ﭼﻘﺪﺭ‬ ‫ﺩﻋﻮﻯ ﻫﺎﻯ ﺯﻳﺎﺩﻩ ﺍﺯ ّ‬ ‫ّ‬

‫ﻣﺮﺩﻣﻰ ﮐﻪ ﺑﻪ ﺍﻭ ﮔﺮﻭﻳﺪﻩﺍﻧﺪ ﻭ ﺗﺎﺑﻊ ﭼﻨﻴﻦ ﺷﺨﺼﻰ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺑﻪ‬

‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﻣﻌﺮﺽ‬ ‫ﺗﺮﺍﺏ ﻗﻨﺎﻋﺖ ﻧﻤﻮﺩﻩ ﻭ ﺍﻗﺒﺎﻝ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ّ‬ ‫ﮔﺸﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ﻧﻐﻤﻪ ﺑﻠﺒﻞ ﻭ ﺟﻤﺎﻝ ﮔﻞ ﺑﻪ ﻧﻌﻴﺐ ﺯﺍﻍ ﻭ ﺟﻤﺎﻝ‬ ‫ﮐﻼﻍ ﻗﻨﺎﻋﺖ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﭼﻪ ﭼﻴﺰﻫﺎ ﻣﻼﺣﻈﻪ ﺷﺪ ﺍﺯ‬

‫ﮐﻠﻤﺎﺕ ﻣﺠﻌﻮﻟﻪ ﺍﻳﻦ ﮐﺘﺎﺏ‪ .‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺣﻴﻒ ﺍﺳﺖ ﮐﻪ ﻗﻠﻢ ﺑﻪ‬

‫ﺗﺤﺮﻳﺮ ﺫﮐﺮ ﺁﻥ ﻣﻄﺎﻟﺐ ﻣﺸﻐﻮﻝ ﺷﻮﺩ ﻭ ﻳﺎ ﺍﻭﻗﺎﺕ ﻣﺼﺮﻭﻑ ﺑﻪ ﺁﻥ‬ ‫ﺣﻖ ﺍﺯ ﺑﺎﻃﻞ ﻭ ﻧﻮﺭ ﺍﺯ‬ ‫ﮔﺮﺩﺩ ﻭ ﻟﻴﮑﻦ ﺍﮔﺮ ﻣﺤﮑﻰ ﻳﺎﻓﺖ ﻣﻰ ﺷﺪ ّ‬

‫ﺹ ‪١٢٥‬‬

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‫ﻇﻞ ﻣﻌﻠﻮﻡ ﻣﻰ ﺁﻣﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻋﻠﻮﻣﻰ ﮐﻪ ﺍﻳﻦ‬ ‫ﻇﻠﻤﺖ ﻭ ﺷﻤﺲ ﺍﺯ ّ‬

‫ﻣﺪﻋﻰ ﺑﻪ ﺁﻥ ﺷﺪﻩ ﺻﻨﻌﺖ ﮐﻴﻤﻴﺎﺳﺖ‪ .‬ﺑﺴﻴﺎﺭ ﻃﺎﻟﺒﻢ ﮐﻪ‬ ‫ﻣﺮﺩ ّ‬

‫ﺳﻠﻄﺎﻧﻰ ﻭ ﻳﺎ ﻧﻔﺴﻰ ﮐﻪ ﻣﻘﺘﺪﺭ ﺑﺎﺷﺪ ﻇﻬﻮﺭ ﺍﻳﻦ ﻋﻠﻢ ﺭﺍ ﺍﺯ ﻋﺎﻟﻢ‬ ‫ﻟﻔﻆ ﺑﻪ ﻋﺎﻟﻢ ﺷﻬﻮﺩ ﻭ ﺍﺯ ﻗﻮﻝ ﺑﻪ ﻓﻌﻞ ﺍﺯ ﺍﻳﺸﺎﻥ ﻃﻠﺐ ﻧﻤﺎﻳﺪ ﻭ ﺍﻳﻦ‬

‫ﺑﻰ ﻋﻠﻢ ﻓﺎﻧﻰ ﻫﻢ ﮐﻪ ﺩﻋﻮﻯ ﺍﻳﻦ ﮔﻮﻧﻪ ﻋﻠﻮﻡ ﻧﻨﻤﻮﺩﻩ ﻭ ﺑﻠﮑﻪ ﮐﻮﻥ‬

‫ﻋﻠﺖ ﻋﻠﻢ ﻭ ﺟﻬﻞ ﻧﻤﻰ ﺩﺍﻧﻢ ﺑﺎ ﺍﻳﻦ ﻣﺮﺩ‬ ‫ﺍﻳﻦ ﻋﻠﻮﻡ ﻭ ﻓﻘﺪﺍﻥ ﺁﻥ ﺭﺍ ّ‬

‫ﺩﺭ ﻫﻤﻴﻦ ﻓﻘﺮﻩ ﻗﻴﺎﻡ ﻧﻤﺎﺋﻴﻢ ﺗﺎ ﺻﺪﻕ ﻭ ﮐﺬﺏ ﻣﻌﻠﻮﻡ ﺷﻮﺩ‪ .‬ﻭ ﻟﻴﮑﻦ‬ ‫ﺳﻢ‬ ‫ﭼﻪ ﻓﺎﺋﺪﻩ‪ ،‬ﺍﺯ ﻧﺎﺱ ﺍﻳﻦ ﺯﻣﺎﻥ ﺟﺰ ﺯﺧﻢ ﺳﻨﺎﻥ ﻧﺪﻳﺪﻩ ﺍﻡ ﻭ ﻏﻴﺮ ّ‬ ‫ﻗﺎﺗﻞ ﭼﻴﺰﻯ ﻧﭽﺸﻴﺪﻩ ﺍﻡ‪ .‬ﻫﻨﻮﺯ ﺍﺛﺮ ﺣﺪﻳﺪ ﺑﺮ ﮔﺮﺩﻥ ﺑﺎﻗﻰ ﺍﺳﺖ ﻭ‬

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‫ﻫﻨﻮﺯ ﻋﻼﺋﻢ ﺟﻔﺎ ﺍﺯ ﺗﻤﺎﻡ ﺑﺪﻥ ﻇﺎﻫﺮ‪ .‬ﻭ ﺩﺭ ﻣﺮﺍﺗﺐ ﻋﻠﻢ ﻭ ﺟﻬﻞ‬

‫ﻭ ﻋﺮﻓﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ﺍﻭ ﺩﺭ ﮐﺘﺎﺑﻰ ﮐﻪ ﺗﺮﮎ ﻧﺸﺪ ﺍﺯ ﺁﻥ ﺍﻣﺮﻯ ﺫﮐﺮ‬ ‫‪" :‬‬ ‫ﻃﻌﺎﻡ‬ ‫ﺷﺪﻩ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ٕ ‪‬‬ ‫ﺍﻟﺰﻗﻮﻡ َ َ ُ‬ ‫ﺍﻥ َ َ َ‬ ‫ﺷﺠﺮﺓ ‪ِ  ‬‬

‫ﺍﻻﺛﻴﻢ‪ ١ ".‬ﻭ ﺑﻌﺪ ﺑﻴﺎﻧﺎﺕ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺗﺎ ﺍﻳﻨﮑﻪ ﻣﻨﺘﻬﻰ ﻣﻰ ﺷﻮﺩ‬ ‫َِ ِ‬

‫‪" :‬‬ ‫ﺍﻟﮑﺮﻳﻢ‪ ٢ ".‬ﻣﻠﺘﻔﺖ ﺷﻮﻳﺪ ﮐﻪ‬ ‫ﺑﻪ ﺍﻳﻦ ﺫﮐﺮ ُ ْ‬ ‫ﺍﻟﻌﺰﻳﺰ َ‬ ‫ﺫﻕ ٕ ‪َ ‬‬ ‫ﺍﻧﮏ َ َ‬ ‫ﺍﻧﺖ َ ِ ُ‬

‫ﭼﻪ ﻭﺍﺿﺢ ﻭ ﺻﺮﻳﺢ ﻭﺻﻒ ﺍﻭ ﺩﺭ ﮐﺘﺎﺏ ﻣﺤﮑﻢ ﻣﺬﮐﻮﺭ ﺷﺪﻩ‪ .‬ﻭ‬ ‫ﺍﻳﻦ ﺷﺨﺺ ﻫﻢ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ ﺧﻮﺩ ﺍﺯ ﺑﺎﺑﺖ ﺧﻔﺾ ﺟﻨﺎﺡ‬

‫ﺍﻻﻧﻌﺎﻡ َﻭ‬ ‫ﺍﺛﻴﻢ ِﻓﻰ ِ ِ‬ ‫ﻋﺒﺪ ﺍﺛﻴﻢ ﺫﮐﺮ ﻧﻤﻮﺩﻩ‪ٌ َ :‬‬ ‫ﻭﻋﺰﻳﺰ َ َ‬ ‫ﺍﻟﮑﺘﺎﺏ َ َ ٌ‬ ‫ﺑﻴﻦ َ ِ‬

‫ﺗﻔﮑﺮ ﺩﺭ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﻧﻤﻮﺩﻩ ﺗﺎ ﻣﻌﻨﻰ "َﻭ ﻻ‬ ‫ﺍﻻﺳﻢ‪.‬‬ ‫ّ‬ ‫ﮐﺮﻳﻢ ِﻓﻰ ٕ‬ ‫َ ٌ‬

‫ﻣﺒﻴﻦ" ‪ ٣‬ﺩﺭﺳﺖ ﺩﺭ ﻟﻮﺡ ﻗﻠﺐ ﺛﺒﺖ‬ ‫ﮐﺘﺎﺏ ُ ٍ‬ ‫ﻳﺎﺑﺲ ٕ ّﺍﻻ ﻓﻰ ِ َ ٍ‬ ‫ﺭﻃﺐ َﻭﻻ َ ِ ٍ‬ ‫َ ْ ٍ‬ ‫‪-‬‬

‫‪ -١‬ﺳﻮﺭﻩ ﺩﺧﺎﻥ‪ ،‬ﺁﻳﻪ ‪٤٤-٤٣‬‬ ‫‪٣‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪٥٩‬‬

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‫‪ - ٢‬ﺳﻮﺭﻩ ﺩﺧﺎﻥ‪ ،‬ﺁﻳﻪ ‪٤٩‬‬

‫ﺹ ‪١٢٦‬‬

‫ﺷﻮﺩ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺟﻤﻌﻰ ﻣﻌﺘﻘﺪ ﺍﻭ ﺷﺪﻩ ﻭ ﺍﺯ ﻣﻮﺳﻰ ﻋﻠﻢ ﻭ‬

‫ﺳﺎﻣﺮﻱ ﺟﻬﻞ‬ ‫ﻋﺪﻝ ﺍﻋﺮﺍﺽ ﻧﻤﻮﺩﻩ ﺑﻪ‬ ‫ﺗﻤﺴﮏ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ﺷﻤﺲ‬ ‫ّ‬ ‫ّ‬

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‫ﻣﻌﺎﻧﻰ ﮐﻪ ﺩﺭ ﺳﻤﺎء ﻻﻳﺰﺍﻟﻰ ﺍﻟﻬﻰ ُﻣﺸﺮﻕ ﺍﺳﺖ ﻣﻌﺮﺽ ﮔﺸﺘﻪﺍﻧﺪ‬

‫ﻳﮑﻦ ﺍﻧﮕﺎﺷﺘﻪﺍﻧﺪ‪ .‬ﺑﺎﺭﻯ ﺍﻯ ﺑﺮﺍﺩﺭ ﻣﻦ‪ ،‬ﻟﺌﺎﻟﻰ ﻋﻠﻢ‬ ‫ﻭ َ ْ‬ ‫ﮐﺄﻥ ﻟﻢ َ ُ‬

‫ﺭﺑﺎﻧﻰ ﺟﺰ ﺍﺯ ﻣﻌﺪﻥ ﺍﻟﻬﻰ ﺑﺪﺳﺖ ﻧﻴﺎﻳﺪ ﻭ ﺭﺍﺋﺤﻪ ﺭﻳﺤﺎﻥ ﻣﻌﻨﻮﻯ‬ ‫ّ‬

‫ﺍﺣﺪﻳﻪ ﺟﺰ‬ ‫ﺟﺰ ﺍﺯ ﮔﻠﺰﺍﺭ ﺣﻘﻴﻘﻰ ﺍﺳﺘﺸﻤﺎﻡ ﻧﺸﻮﺩ ﻭ ﮔﻞ ﻫﺎﻯ ﻋﻠﻮﻡ‬ ‫ّ‬

‫ﻧﺒﺎﺗﻪ‬ ‫ﺍﺯ ﻣﺪﻳﻨﻪ ﻗﻠﻮﺏ ﺻﺎﻓﻴﻪ ﻧﺮﻭﻳﺪ‪" .‬ﻭ َ َ‬ ‫ﻳﺨﺮﺝ َ َ ُ ُ‬ ‫ﺍﻟﻄﻴﺐ َ ْ ُ ُ‬ ‫ﺍﻟﺒﻠ ُﺪ ‪ُ  ‬‬

‫ﻳﺨﺮﺝ ٕ ّﺍﻻ َ ِ‬ ‫ﺫﻥ َ ‪ِ ‬‬ ‫‪ِ ٢١٢‬ﺑﺈ ْ ِ‬ ‫ﻧﮑﺪﴽ ‪ ١".‬ﻭ ﭼﻮﻥ ﻣﻔﻬﻮﻡ‬ ‫ﺭﺑﻪ َﻭ ‪‬‬ ‫ﺍﻟﺬﻯ َ ُ َ‬ ‫ﺧﺒﺚ ﻻ َ ُ ُ‬

‫ﻫﻮﻳﻪ ﺭﺍ ﺍﺣﺪﻯ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﺪ ّﺍﻻ ﺍﻫﻠﺶ‬ ‫ﺗﻐﻨﻴﺎﺕ ﻭﺭﻗﺎء ّ‬ ‫ﮔﺸﺖ ﮐﻪ ّ‬ ‫ﻟﻬﺬﺍ ﺑﺮ ﻫﺮ ﻧﻔﺴﻰ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﮐﻪ ﻣﺸﮑﻼﺕ ﻣﺴﺎﺋﻞ‬

‫ﻗﺪﺳﻴﻪ ﺭﺍ ﺑﺮ ﺻﺎﺣﺒﺎﻥ ﺍﻓﺌﺪﻩ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﻣﻌﻀﻼﺕ ﺍﺷﺎﺭﺍﺕ ﻣﻄﺎﻟﻊ‬ ‫ّ‬ ‫ّ‬

‫ﺭﺑﺎﻧﻰ‬ ‫ﻣﻨﻴﺮﻩ ﻭ ﺣﺎﻣﻼﻥ ﺍﺳﺮﺍﺭ‬ ‫ﺍﺣﺪﻳﻪ ﻋﺮﺿﻪ ﺩﺍﺭﺩ ﺗﺎ ﺑﻪ ﺗﺄﻳﻴﺪﺍﺕ ّ‬ ‫ّ‬

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‫ﺣﻞ ﻣﺴﺎﺋﻞ ﺷﻮﺩ ﻧﻪ ﺑﻪ ﺗﺄﻳﻴﺪﺍﺕ ﻋﻠﻮﻡ ﺍﮐﺘﺴﺎﺑﻰ‪.‬‬ ‫ﻭ ﺍﻓﺎﺿﺎﺕ ﺍﻟﻬﻰ ّ‬ ‫ﺗﻌﻠﻤﻮﻥ‪٢ ".‬ﻭ ﻟﻴﮑﻦ ﺍﻯ‬ ‫"َ ْ ‪ُ‬‬ ‫ﺍﻫﻞ ‪ِ ْ ‬‬ ‫ﮐﻨﺘﻢ ﻻ َ ْ َ َ‬ ‫ﻓﺎﺳ‪‬ﻠﻮﺍ َ َ‬ ‫ﺍﻟﺬﮐﺮ ٕﺍﻥ ُ ْ ُ ْ‬

‫ﺑﺮﺍﺩﺭ ﻣﻦ‪ ،‬ﺷﺨﺺ ﻣﺠﺎﻫﺪ ﮐﻪ ﺍﺭﺍﺩﻩ ﻧﻤﻮﺩ ﻗﺪﻡ ﻃﻠﺐ ﻭ ﺳﻠﻮﮎ ﺩﺭ ﺳﺒﻴﻞ‬ ‫ﻣﺤﻞ‬ ‫ﻗﺪﻡ ﮔﺬﺍﺭﺩ ﺑﺎﻳﺪ ﺩﺭ ﺑﺪﺍﻳﺖ ﺍﻣﺮ ﻗﻠﺐ ﺭﺍ ﮐﻪ‬ ‫ّ‬ ‫ﻣﻌﺮﻓﺖ ﺳﻠﻄﺎﻥ ِ َ‬ ‫ﺗﺠﻠﻰ ﺍﺳﺮﺍﺭ ﻏﻴﺒﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ﺍﺯ ﺟﻤﻴﻊ ﻏﺒﺎﺭﺍﺕ‬ ‫ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯ ّ‬

‫ﻣﻨﺰﻩ‬ ‫ﺗﻴﺮﻩ ﻋﻠﻮﻡ ﺍﮐﺘﺴﺎﺑﻰ ﻭ ﺍﺷﺎﺭﺍﺕ ﻣﻈﺎﻫﺮ ﺷﻴﻄﺎﻧﻰ ﭘﺎﮎ ﻭ ّ‬

‫ﻣﺤﺒﺖ ﻣﺤﺒﻮﺏ‬ ‫ﻓﺮﻣﺎﻳﺪ ﻭ ﺻﺪﺭ ﺭﺍ ﮐﻪ ﺳﺮﻳﺮ ﻭﺭﻭﺩ ﻭ ﺟﻠﻮﺱ‬ ‫ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ‪ ،‬ﺁﻳﻪ ‪٥٨‬‬

‫‪ - ٢‬ﺳﻮﺭﻩ ﻧﺤﻞ‪ ،‬ﺁﻳﻪ ‪٤٣‬‬

‫ﺹ ‪١٢٧‬‬

‫ﺍﺯﻟﻰ ﺍﺳﺖ ﻟﻄﻴﻒ ﻭ ﻧﻈﻴﻒ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﻝ ﺭﺍ ﺍﺯ ﻋﻼﻗﻪ ﺁﺏ‬

‫ﻣﻘﺪﺱ ﮔﺮﺩﺍﻧﺪ‬ ‫ﻭ ﮔﻞ ﻳﻌﻨﻰ ﺍﺯ ﺟﻤﻴﻊ ﻧﻘﻮﺵ‬ ‫ﻇﻠﻴﻪ ّ‬ ‫ﺷﺒﺤﻴﻪ ﻭ ﺻﻮﺭ ّ ّ‬ ‫ّ‬

‫ﺣﺐ‬ ‫ﺣﺐ ﻭ ﺑﻐﺾ ﺩﺭ ﻗﻠﺐ ﻧﻤﺎﻧﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺁﻥ‬ ‫ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺁﺛﺎﺭ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻭ ﺭﺍ ﺑﻪ ﺟﻬﺘﻰ ﺑﻰ ﺩﻟﻴﻞ ﻣﻴﻞ ﺩﻫﺪ ﻭ ﻳﺎ ﺑﻐﺾ ﺍﻭ ﺭﺍ ﺍﺯ ﺟﻬﺘﻰ ﻣﻨﻊ‬

‫ﻧﻤﺎﻳﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﺍﮐﺜﺮﻯ ﺑﻪ ﺍﻳﻦ ﺩﻭ ﻭﺟﻪ‪ ،‬ﺍﺯ ﻭﺟﻪ ﺑﺎﻗﻰ ﻭ‬

‫ﺣﻀﺮﺕ ﻣﻌﺎﻧﻰ ﺑﺎﺯ ﻣﺎﻧﺪﻩﺍﻧﺪ ﻭ ﺑﻰ ﺷﺒﺎﻥ ﺩﺭ ﺻﺤﺮﺍﻫﺎﻯ ﺿﻼﻟﺖ ﻭ‬ ‫ﺣﻖ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ‬ ‫ﮐﻞ ﺣﻴﻦ ّ‬ ‫ﻧﺴﻴﺎﻥ ﻣﻰ ﭼﺮﻧﺪ‪ .‬ﻭ ﺑﺎﻳﺪ ﺩﺭ ّ‬ ‫ﺗﻮﮐﻞ ﺑﻪ ّ‬

‫ﺧﻠﻖ ﺍﻋﺮﺍﺽ ﮐﻨﺪ ﻭ ﺍﺯ ﻋﺎﻟﻢ ﺗﺮﺍﺏ ﻣﻨﻘﻄﻊ ﺷﻮﺩ ﻭ ﺑﮕﺴﻠﺪ ﻭ ﺑﻪ‬

‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﺩﺭ ﺑﻨﺪﺩ‪ .‬ﻭ ﻧﻔﺲ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺍﺣﺪﻯ ﺗﺮﺟﻴﺢ ﻧﺪﻫﺪ ﻭ‬ ‫ّ‬ ‫ﺍﻓﺘﺨﺎﺭ ﻭ ﺍﺳﺘﮑﺒﺎﺭ ﺭﺍ ﺍﺯ ﻟﻮﺡ ﻗﻠﺐ ﺑﺸﻮﻳﺪ ﻭ ﺑﻪ ﺻﺒﺮ ﻭ ﺍﺻﻄﺒﺎﺭ‬

‫ﺗﮑﻠﻢ ﺑﻰ ﻓﺎﺋﺪﻩ ﺍﺣﺘﺮﺍﺯ‬ ‫ﺩﻝ ﺑﻨﺪﺩ ﻭ ﺻﻤﺖ ﺭﺍ ﺷﻌﺎﺭ ﺧﻮﺩ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ّ‬ ‫ﮐﻨﺪ‪ .‬ﭼﻪ ﺯﺑﺎﻥ ﻧﺎﺭﻯ ﺍﺳﺖ ﺍﻓﺴﺮﺩﻩ ﻭ ﮐﺜﺮﺕ ﺑﻴﺎﻥ ﺳﻤﻲ ﺍﺳﺖ‬ ‫ّ‬ ‫ﻫﻼﮎ ﮐﻨﻨﺪﻩ‪ .‬ﻧﺎﺭ ﻇﺎﻫﺮﻯ ﺍﺟﺴﺎﺩ ﺭﺍ ﻣﺤﺘﺮﻕ ﻧﻤﺎﻳﺪ ﻭ ﻧﺎﺭ ﻟﺴﺎﻥ‬

‫ﺍﺭﻭﺍﺡ ﻭ ﺍﻓﺌﺪﻩ ﺭﺍ ﺑﮕﺪﺍﺯﺩ‪ .‬ﺍﺛﺮ ﺁﻥ ﻧﺎﺭ ﺑﻪ ﺳﺎﻋﺘﻰ ﻓﺎﻧﻰ ﺷﻮﺩ ﻭ ﺍﺛﺮ‬

‫ﺍﻳﻦ ﻧﺎﺭ ﺑﻪ ﻗﺮﻧﻰ ﺑﺎﻗﻰ ﻣﺎﻧﺪ‪ .‬ﻭ ﻏﻴﺒﺖ ﺭﺍ ﺿﻼﻟﺖ ﺷﻤﺮﺩ ﻭ ﺑﻪ ﺁﻥ‬

‫ﻋﺮﺻﻪ ﻫﺮﮔﺰ ﻗﺪﻡ ﻧﮕﺬﺍﺭﺩ‪ ،‬ﺯﻳﺮﺍ ﻏﻴﺒﺖ ﺳﺮﺍﺝ ﻣﻨﻴﺮ ﻗﻠﺐ ﺭﺍ‬

‫ﺧﺎﻣﻮﺵ ﻧﻤﺎﻳﺪ ﻭ ﺣﻴﺎﺕ ﺩﻝ ﺭﺍ ﺑﻤﻴﺮﺍﻧﺪ‪ .‬ﺑﻪ ﻗﻠﻴﻞ ﻗﺎﻧﻊ ﺑﺎﺷﺪ ﻭ ﺍﺯ‬

‫ﻃﻠﺐ ﮐﺜﻴﺮ ﻓﺎﺭﻍ‪ .‬ﻣﺼﺎﺣﺒﺖ ﻣﻨﻘﻄﻌﻴﻦ ﺭﺍ ﻏﻨﻴﻤﺖ ﺷﻤﺎﺭﺩ ﻭ ﻋﺰﻟﺖ‬

‫ﻣﺘﮑﺒﺮﻳﻦ ﺭﺍ ﻧﻌﻤﺖ ﺷﻤﺮﺩ‪ .‬ﺩﺭ ﺍﺳﺤﺎﺭ ﺑﻪ‬ ‫ﻣﺘﻤﺴﮑﻴﻦ ﻭ‬ ‫ﺍﺯ‬ ‫ّ‬ ‫ّ‬

‫ﻫﻤﺖ ﻭ ﺍﻗﺘﺪﺍﺭ ﺩﺭ ﻃﻠﺐ ﺁﻥ ﻧﮕﺎﺭ‬ ‫ﺍﺫﮐﺎﺭ ﻣﺸﻐﻮﻝ ﺷﻮﺩ ﻭ ﺑﻪ ﺗﻤﺎﻡ ّ‬

‫‪٢١٤‬‬

‫ﺹ ‪١٢٨‬‬

‫ﺣﺐ ﻭ ﺫﮐﺮ ﺑﺴﻮﺯﺍﻧﺪ ﻭ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﺍ‪‬‬ ‫ﮐﻮﺷﺪ‪ .‬ﻏﻔﻠﺖ ﺭﺍ ﺑﻪ ﻧﺎﺭ‬ ‫ّ‬

‫ﭼﻮﻥ ﺑﺮﻕ ﺩﺭ ﮔﺬﺭﺩ‪ .‬ﻭ ﺑﺮ ﺑﻰ ﻧﺼﻴﺒﺎﻥ ﻧﺼﻴﺐ ﺑﺨﺸﺪ ﻭ ﺍﺯ‬

‫ﻣﺤﺮﻭﻣﺎﻥ ﻋﻄﺎ ﻭ ﺍﺣﺴﺎﻥ ﺩﺭﻳﻎ ﻧﺪﺍﺭﺩ‪ .‬ﺭﻋﺎﻳﺖ ﺣﻴﻮﺍﻥ ﺭﺍ ﻣﻨﻈﻮﺭ‬

‫ﻧﻤﺎﻳﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﺍﻧﺴﺎﻥ ﻭ ﺍﻫﻞ ﺑﻴﺎﻥ‪ .‬ﻭ ﺍﺯ ﺟﺎﻧﺎﻥ ﺟﺎﻥ ﺩﺭﻳﻎ‬ ‫ﺣﻖ ﺍﺣﺘﺮﺍﺯ ﻧﺠﻮﻳﺪ‪ .‬ﻭ ﺁﻧﭽﻪ ﺑﺮﺍﻯ‬ ‫ﻧﺪﺍﺭﺩ ﻭ ﺍﺯ ﺷﻤﺎﺗﺖ ﺧﻠﻖ ﺍﺯ ّ‬

‫ﺧﻮﺩ ﻧﻤﻰ ﭘﺴﻨﺪﺩ ﺑﺮﺍﻯ ﻏﻴﺮ ﻧﭙﺴﻨﺪﺩ ﻭ ﻧﮕﻮﻳﺪ ﺁﻧﭽﻪ ﺭﺍ ﻭﻓﺎ ﻧﮑﻨﺪ‪.‬‬

‫ﻭ ﺍﺯ ﺧﺎﻃﻴﺎﻥ ﺩﺭ ﮐﻤﺎﻝ ﺍﺳﺘﻴﻼء ﺩﺭ ﮔﺬﺭﺩ ﻭ ﻃﻠﺐ ﻣﻐﻔﺮﺕ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﻭ ﺑﺮ ﻋﺎﺻﻴﺎﻥ ﻗﻠﻢ ﻋﻔﻮ ﺩﺭ ﮐﺸﺪ ﻭ ﺑﻪ ﺣﻘﺎﺭﺕ ﻧﻨﮕﺮﺩ ﺯﻳﺮﺍ ﺣﺴﻦ‬

‫ﺧﺎﺗﻤﻪ ﻣﺠﻬﻮﻝ ﺍﺳﺖ‪ .‬ﺍﻯ ﺑﺴﺎ ﻋﺎﺻﻰ ﮐﻪ ﺩﺭ ﺣﻴﻦ ﻣﻮﺕ ﺑﻪ ﺟﻮﻫﺮ‬

‫ﻣﻮﻓﻖ ﺷﻮﺩ ﻭ ﺧﻤﺮ ﺑﻘﺎ ﭼﺸﺪ ﻭ ﺑﻪ ﻣﻼٔ ﺍﻋﻠﻰ ﺷﺘﺎﺑﺪ ﻭ ﺑﺴﺎ‬ ‫ﺍﻳﻤﺎﻥ ّ‬

‫ﻣﻄﻴﻊ ﻭ ﻣﺆﻣﻦ ﮐﻪ ﺩﺭ ﻭﻗﺖ ﺍﺭﺗﻘﺎﻯ ﺭﻭﺡ ﺗﻘﻠﻴﺐ ﺷﻮﺩ ﻭ ﺑﻪ ﺍﺳﻔﻞ‬ ‫ﻣﻘﺮ ﻳﺎﺑﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ‬ ‫ﺩﺭﮐﺎﺕ ﻧﻴﺮﺍﻥ ّ‬

‫ﻣﺘﻘﻨﻪ ﻭ ﺍﺷﺎﺭﺍﺕ ﻣﺤﮑﻤﻪ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺳﺎﻟﮏ ﻭ ﻃﺎﻟﺐ ﺑﺎﻳﺪ ﺟﺰ‬ ‫‪٢١٥‬‬

‫ﺧﺪﺍ ﺭﺍ ﻓﻨﺎ ﺩﺍﻧﺪ ﻭ ﻏﻴﺮ ﻣﻌﺒﻮﺩ ﺭﺍ ﻣﻌﺪﻭﻡ ﺷﻤﺮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺷﺮﺍﻳﻂ‬

‫ﺭﻭﺣﺎﻧﻴﻴﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺷﺮﺍﻳﻂ‬ ‫ﺳﺠﻴﻪ‬ ‫ﺍﺯ ﺻﻔﺎﺕ ﻋﺎﻟﻴﻦ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺠﺎﻫﺪﻳﻦ ﻭ ﻣﺸﻰ ﺳﺎﻟﮑﻴﻦ ﺩﺭ ﻣﻨﺎﻫﺞ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ ﺫﮐﺮ ﻳﺎﻓﺖ‪ .‬ﻭ‬

‫ﺗﺤﻘﻖ ﺍﻳﻦ ﻣﻘﺎﻣﺎﺕ ﺑﺮﺍﻯ ﺳﺎﻟﮏ ﻓﺎﺭﻍ ﻭ ﻃﺎﻟﺐ ﺻﺎﺩﻕ‪ ،‬ﻟﻔﻆ‬ ‫ﺑﻌﺪ ﺍﺯ‬ ‫ّ‬ ‫ﺍﻟﺬﻳﻦ‬ ‫ﻣﺠﺎﻫﺪ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﺻﺎﺩﻕ ﻣﻰ ﺁﻳﺪ‪ .‬ﻭ ﭼﻮﻥ ﺑﻪ ﻋﻤﻞ "ﻭ ّ‬

‫ﺳﺒﻠﻨﺎ"‪٢‬‬ ‫َ َ ُ‬ ‫ﺍﻟﺒﺘﻪ ﺑﻪ ﺑﺸﺎﺭﺕ " َ َ ْ ِ َ ‪ْ ُ ‬‬ ‫ﻣﺆﻳﺪ ﺷﺪ ّ‬ ‫ﺟﺎﻫﺪﻭﺍ ِﻓﻴﻨﺎ "‪ّ ١‬‬ ‫ﻟﻨﻬﺪﻳﻨﻬﻢ ُ ُ َ َ‬ ‫‪١‬ﻭ ‪ -٢‬ﺳﻮﺭﻩ ﻋﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٦٩‬‬

‫ﺹ ‪١٢٩‬‬

‫ﻣﺴﺘﺒﺸﺮ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﻭ ﭼﻮﻥ ﺳﺮﺍﺝ ﻃﻠﺐ ﻭ ﻣﺠﺎﻫﺪﻩ ﻭ ﺫﻭﻕ ﻭ‬

‫ﺣﺐ ﺩﺭ ﻗﻠﺐ ﺭﻭﺷﻦ ﺷﺪ ﻭ ﻧﺴﻴﻢ‬ ‫ﺷﻮﻕ ﻭ ﻋﺸﻖ ﻭ ﻭﻟﻪ ﻭ ﺟﺬﺏ ﻭ‬ ‫ّ‬

‫‪٢١٦‬‬

‫ﺷﮏ ﻭ ﺭﻳﺐ ﺯﺍﺋﻞ‬ ‫ﺍﺣﺪﻳﻪ ﻭﺯﻳﺪ ﻇﻠﻤﺖ ﺿﻼﻟﺖ‬ ‫ﻣﺤﺒﺖ ﺍﺯ ﺷﻄﺮ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫ﺷﻮﺩ ﻭ ﺍﻧﻮﺍﺭ ﻋﻠﻢ ﻭ ﻳﻘﻴﻦ ﻫﻤﻪ ﺍﺭﮐﺎﻥ ﻭﺟﻮﺩ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ‬ ‫ﺁﻥ ﺣﻴﻦ ﺑﺸﻴﺮ ﻣﻌﻨﻮﻯ ﺑﻪ ﺑﺸﺎﺭﺕ ﺭﻭﺣﺎﻧﻰ ﺍﺯ ﻣﺪﻳﻨﻪ ﺍﻟﻬﻰ ﭼﻮﻥ‬

‫ﺻﺒﺢ ﺻﺎﺩﻕ ﻃﺎﻟﻊ ﺷﻮﺩ ﻭ ﻗﻠﺐ ﻭ ﻧﻔﺲ ﻭ ﺭﻭﺡ ﺭﺍ ﺑﻪ ﺻﻮﺭ‬

‫ﻣﻌﺮﻓﺖ ﺍﺯ ﻧﻮﻡ ﻏﻔﻠﺖ ﺑﻴﺪﺍﺭ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻋﻨﺎﻳﺎﺕ ﻭ ﺗﺄﻳﻴﺪﺍﺕ ﺭﻭﺡ‬ ‫ﺍﻟﻘﺪﺱ ﺻﻤﺪﺍﻧﻰ ﺣﻴﺎﺕ ﺗﺎﺯﻩ ﺟﺪﻳﺪ ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ‬

‫ﺧﻮﺩ ﺭﺍ ﺻﺎﺣﺐ ﭼﺸﻢ ﺟﺪﻳﺪ ﻭ ﮔﻮﺵ ﺑﺪﻳﻊ ﻭ ﻗﻠﺐ ﻭ ﻓﺆﺍﺩ ﺗﺎﺯﻩ‬ ‫ﺧﻔﻴﺎﺕ ﻣﺴﺘﻮﺭﻩ‬ ‫ﻣﻰ ﺑﻴﻨﺪ ﻭ ﺭﺟﻮﻉ ﺑﻪ ﺁﻳﺎﺕ ﻭﺍﺿﺤﻪ ﺁﻓﺎﻗﻴﻪ ﻭ‬ ‫ّ‬

‫ﺫﺭﻩ ﺑﺎﺑﻰ ﻣﻔﺘﻮﺡ‬ ‫ﺍﻧﻔﺴﻴﻪ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﺑﻪ ﻋﻴﻦ ﺍ‪ ‬ﺑﺪﻳﻌﻪ ﺩﺭ ﻫﺮ ّ‬ ‫ّ‬

‫ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﻭ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ ﺑﺮﺍﻯ ﻭﺻﻮﻝ ﺑﻪ ﻣﺮﺍﺗﺐ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ ﻭ ّ‬

‫ﻭﺣﺪﺍﻧﻴﻪ ﻭ ﺁﺛﺎﺭ ﻇﻬﻮﺭ‬ ‫ﺗﺠﻠﻰ‬ ‫ﻧﻮﺭ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻭ ﺩﺭ ﺟﻤﻴﻊ ﺍﺷﻴﺎء ﺍﺳﺮﺍﺭ ّ‬ ‫ّ‬

‫ﺻﻤﺪﺍﻧﻴﻪ ﻣﻼﺣﻈﻪ ﮐﻨﺪ‪ .‬ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﮔﺮ ﺳﺎﻟﮏ ﺳﺒﻴﻞ ﻫﺪﻯ‬ ‫ّ‬

‫ﻭ ﻃﺎﻟﺐ ﻣﻌﺎﺭﺝ ﺗﻘﻰ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﻠﻨﺪ ﺍﻋﻠﻰ ﻭﺍﺻﻞ ﮔﺮﺩﺩ‬

‫ﺣﻖ ﺭﺍ ﺍﺯ ﻓﺮﺳﻨﮓ ﻫﺎﻯ ﺑﻌﻴﺪﻩ ﺍﺳﺘﻨﺸﺎﻕ ﻧﻤﺎﻳﺪ ﻭ ﺻﺒﺢ‬ ‫ﺭﺍﺋﺤﻪ ّ‬

‫ﺫﺭﻩ ﻭ ﻫﺮ‬ ‫ﻧﻮﺭﺍﻧﻰ ﻫﺪﺍﻳﺖ ﺭﺍ ﺍﺯ ﻣﺸﺮﻕ ّ‬ ‫ﮐﻞ ﺷﻰء ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﻭ ﻫﺮ ّ‬

‫ﻣﻤﻴﺰ ﺷﻮﺩ‬ ‫ﺷﻰء ﺍﻭ ﺭﺍ ﺩﻻﻟﺖ ﺑﺮ ﻣﺤﺒﻮﺏ ﻭ ﻣﻄﻠﻮﺏ ﻧﻤﺎﻳﺪ ﻭ ﭼﻨﺎﻥ ّ‬

‫ﻣﺜﻼ ﺍﮔﺮ‬ ‫ﻇﻞ‪ ،‬ﻓﺮﻕ ﮔﺬﺍﺭﺩ‪.‬‬ ‫ً‬ ‫ﺣﻖ ﺭﺍ ﺍﺯ ﺑﺎﻃﻞ‪ ،‬ﭼﻮﻥ ﺷﻤﺲ ﺍﺯ ّ‬ ‫ﮐﻪ ّ‬

‫ﺣﻖ ﺍﺯ ﻣﺸﺮﻕ ﺍﺑﺪﺍﻉ ﻭﺯﺩ ﻭ ﺍﻭ ﺩﺭ ﻣﻐﺮﺏ ﺍﺧﺘﺮﺍﻉ ﺑﺎﺷﺪ‬ ‫ﻧﺴﻴﻢ ّ‬

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‫ﺹ ‪١٣٠‬‬

‫ﺣﻖ ﺭﺍ ﺍﺯ ﮐﻠﻤﺎﺕ‬ ‫ﺍﻟﺒﺘﻪ ﺍﺳﺘﺸﻤﺎﻡ ﮐﻨﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺟﻤﻴﻊ ﺁﺛﺎﺭ ّ‬ ‫ّ‬

‫ﺑﺪﻳﻌﻪ ﻭ ﺍﻋﻤﺎﻝ ﻣﻨﻴﻌﻪ ﻭ ﺍﻓﻌﺎﻝ ﻟﻤﻴﻌﻪ‪ ،‬ﺍﺯ ﺍﻓﻌﺎﻝ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺁﺛﺎﺭ‬ ‫ﻣﺎ ﺳﻮﻯ ﺍﻣﺘﻴﺎﺯ ﺩﻫﺪ ﭼﻨﺎﻧﭽﻪ ﺍﻫﻞ ﻟﺆﻟﺆ‪ ،‬ﻟﺆﻟﺆ ﺭﺍ ﺍﺯ ﺣﺠﺮ ﻭ‬

‫ﺍﻧﺴﺎﻥ‪ ،‬ﺭﺑﻴﻊ ﺭﺍ ﺍﺯ ﺧﺮﻳﻒ ﻭ ﺣﺮﺍﺭﺕ ﺭﺍ ﺍﺯ ﺑﺮﻭﺩﺕ‪ .‬ﻭ ﺩﻣﺎﻍ ﺟﺎﻥ‬

‫ﺍﻟﺒﺘﻪ ﺭﺍﺋﺤﻪ ﺟﺎﻧﺎﻥ ﺭﺍ ﺍﺯ‬ ‫ﭼﻮﻥ ﺍﺯ ﺯﮐﺎﻡ ﮐﻮﻥ ﻭ ﺍﻣﮑﺎﻥ ﭘﺎﮎ ﺷﺪ ّ‬

‫ﻣﻨﺎﻥ‬ ‫ﻣﻨﺎﺯﻝ ﺑﻌﻴﺪﻩ ﺑﻴﺎﺑﺪ ﻭ ﺍﺯ ﺍﺛﺮ ﺁﻥ ﺭﺍﺋﺤﻪ ﺑﻪ ﻣﺼﺮ ﺍﻳﻘﺎﻥ ﺣﻀﺮﺕ ّ‬

‫ﻭﺍﺭﺩ ﺷﻮﺩ ﻭ ﺑﺪﺍﻳﻊ ﺣﮑﻤﺖ ﺣﻀﺮﺕ ﺳﺒﺤﺎﻧﻰ ﺭﺍ ﺩﺭ ﺁﻥ ﺷﻬﺮ‬

‫ﺭﻭﺣﺎﻧﻰ ﻣﺸﺎﻫﺪﻩ ﮐﻨﺪ ﻭ ﺟﻤﻴﻊ ﻋﻠﻮﻡ ﻣﮑﻨﻮﻧﻪ ﺭﺍ ﺍﺯ ﺍﻃﻮﺍﺭ ﻭﺭﻗﻪ‬ ‫ﺷﺠﺮﻩ ﺁﻥ ﻣﺪﻳﻨﻪ ﺍﺳﺘﻤﺎﻉ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺗﺮﺍﺏ ﺁﻥ ﻣﺪﻳﻨﻪ ﺗﺴﺒﻴﺢ ﻭ‬

‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﺑﻪ ﮔﻮﺵ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺷﻨﻮﺩ ﻭ ﺍﺳﺮﺍﺭ‬ ‫ﺗﻘﺪﻳﺲ ّ‬

‫ﺳﺮ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﻳﺪ‪ .‬ﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻢ ﺍﺯ‬ ‫ﺭﺟﻮﻉ ﻭ ﺍﻳﺎﺏ ﺭﺍ ﺑﻪ ﭼﺸﻢ ّ‬ ‫ﺗﺠﻠﻴﺎﺕ ﮐﻪ ﺑﻪ ﺍﻣﺮ ﺳﻠﻄﺎﻥ ﺍﺳﻤﺎء ﻭ‬ ‫ﺁﺛﺎﺭ ﻭ ﻋﻼﻣﺎﺕ ﻭ ﻇﻬﻮﺭﺍﺕ ﻭ ّ‬

‫ﻣﻘﺪﺭ ﺷﺪﻩ‪ .‬ﺑﻰ ﺁﺏ ﺭﻓﻊ ﻋﻄﺶ ﻧﻤﺎﻳﺪ ﻭ ﺑﻰ‬ ‫ﺻﻔﺎﺕ ﺩﺭ ﺁﻥ ﻣﺪﻳﻨﻪ ّ‬

‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺑﻴﻔﺰﺍﻳﺪ‪ .‬ﺩﺭ ﻫﺮ ﮔﻴﺎﻫﻰ ﺣﮑﻤﺖ ﺑﺎﻟﻐﻪ‬ ‫ﻧﺎﺭ ﺣﺮﺍﺭﺕ‬ ‫ّ‬

‫ﻣﻌﻨﻮﻯ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﻭ ﺑﺮ ﺷﺎﺧﺴﺎﺭ ﻫﺮ ﮔﻞ ﻫﺰﺍﺭ ﺑﻠﺒﻞ ﻧﺎﻃﻘﻪ ﺩﺭ‬

‫ﺳﺮ ﻧﺎﺭ ﻣﻮﺳﻮﻯ ﻇﺎﻫﺮ ﻭ ﺍﺯ‬ ‫ﺟﺬﺏ ﻭ ﺷﻮﺭ‪ .‬ﺍﺯ ﻻﻟﻪ ﻫﺎﻯ ﺑﺪﻳﻌﺶ ّ‬

‫ﻗﺪﺳﻴﻪ ﺍﺵ ﻧﻔﺨﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻋﻴﺴﻮﻯ ﺑﺎﻫﺮ‪ .‬ﺑﻰ ﺫﻫﺐ‬ ‫ﻧﻔﺤﺎﺕ‬ ‫ّ‬ ‫ﻏﻨﺎ ﺑﺨﺸﺪ ﻭ ﺑﻰ ﻓﻨﺎ ﺑﻘﺎ ﻋﻄﺎ ﻓﺮﻣﺎﻳﺪ‪ .‬ﺩﺭ ﻫﺮ ﻭﺭﻗﺶ ﻧﻌﻴﻤﻰ‬

‫ﻣﮑﻨﻮﻥ ﻭ ﺩﺭ ﻫﺮ ﻏﺮﻓﻪ ﺍﺵ ﺻﺪ ﻫﺰﺍﺭ ﺣﮑﻤﺖ ﻣﺨﺰﻭﻥ‪ .‬ﻭ‬

‫ﻣﺠﺎﻫﺪﻳﻦ ﻓﻰ ﺍ‪ ‬ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﭼﻨﺎﻥ ﺑﻪ ﺁﻥ ﻣﺪﻳﻨﻪ‬

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‫ﺹ ‪١٣١‬‬

‫ﻗﻄﻌﻴﻪ ﺭﺍ ﺍﺯ‬ ‫ﻣﻨﻔﮏ ﻧﺸﻮﻧﺪ‪ .‬ﺩﻻﺋﻞ‬ ‫ﺍﻧﺲ ﮔﻴﺮﻧﺪ ﮐﻪ ﺁﻧﻰ ﺍﺯ ﺁﻥ‬ ‫ّ‬ ‫ّ‬

‫ﺳﻨﺒﻞ ﺁﻥ ﻣﺤﻔﻞ ﺷﻨﻮﻧﺪ ﻭ ﺑﺮﺍﻫﻴﻦ ﻭﺍﺿﺤﻪ ﺭﺍ ﺍﺯ ﺟﻤﺎﻝ ﮔﻞ ﻭ ﻧﻮﺍﻯ‬

‫ﺍﻗﻞ‬ ‫ﺑﻠﺒﻞ ﺍﺧﺬ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﺪﻳﻨﻪ ﺩﺭ ﺭﺃﺱ ﻫﺰﺍﺭ ﺳﻨﻪ َﺍﻭ َﺍﺯﻳﺪ َﺍﻭ ّ‬

‫ﺗﺠﺪﻳﺪ ﺷﻮﺩ ﻭ ﺗﺰﻳﻴﻦ ﻳﺎﺑﺪ‪ .‬ﭘﺲ ﺍﻯ ﺣﺒﻴﺐ ﻣﻦ‪ ،‬ﺑﺎﻳﺪ ﺟﻬﺪﻯ ﻧﻤﻮﺩ‬

‫ﺭﺑﺎﻧﻴﻪ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ّ‬ ‫ﺗﻔﻘﺪﺍﺕ ّ ّ‬ ‫ﺗﺎ ﺑﻪ ﺁﻥ ﻣﺪﻳﻨﻪ ﻭﺍﺻﻞ ﺷﻮﻳﻢ ﻭ ﺑﻪ ﻋﻨﺎﻳﺖ ّ‬

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‫ﺳﺒﺤﺎﺕ ﺟﻼﻝ ﻧﻤﺎﺋﻴﻢ ﺗﺎ ﺑﻪ ﺍﺳﺘﻘﺎﻣﺖ ﺗﻤﺎﻡ ﺟﺎﻥ ﭘﮋﻣﺮﺩﻩ ﺭﺍ‬ ‫ﮐﺸﻒ ُ ُ‬ ‫ﺩﺭ ﺭﻩ ﻣﺤﺒﻮﺏ ﺗﺎﺯﻩ ﻧﺜﺎﺭ ﻧﻤﺎﺋﻴﻢ ﻭ ﺻﺪ ﻫﺰﺍﺭ ﻋﺠﺰ ﻭ ﻧﻴﺎﺯ ﺁﺭﻳﻢ ﺗﺎ‬

‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﺩﺭ ﻫﺮ‬ ‫ﺑﻪ ﺁﻥ ﻓﻮﺯ ﻓﺎﺋﺰ ﺷﻮﻳﻢ‪ .‬ﻭ ﺁﻥ ﻣﺪﻳﻨﻪ ﮐﺘﺐ ّ‬

‫ﻣﺜﻼ ﺩﺭ ﻋﻬﺪ ﻣﻮﺳﻰ ﺗﻮﺭﺍﺕ ﺑﻮﺩ ﻭ ﺩﺭ ﺯﻣﻦ ﻋﻴﺴﻰ ﺍﻧﺠﻴﻞ‬ ‫ﻋﻬﺪﻯ‪.‬‬ ‫ً‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪ ‬ﻓﺮﻗﺎﻥ ﻭ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺑﻴﺎﻥ ﻭ ﺩﺭ‬ ‫ﻭ ﺩﺭ ﻋﻬﺪ‬ ‫ّ‬

‫ﮐﻞ ﮐﺘﺐ ﺑﻪ ﺁﻥ ﺍﺳﺖ ﻭ‬ ‫ﻳﺒﻌﺜﻪ ﺍ‪ ‬ﮐﺘﺎﺏ ﺍﻭ ﮐﻪ ﺭﺟﻮﻉ ّ‬ ‫ﻋﻬﺪ َﻣﻦ َ ْ َ ُ ُ‬

‫ﻣﻘﺪﺭ‬ ‫ﻣﻬﻴﻤﻦ ﺍﺳﺖ ﺑﺮ ﺟﻤﻴﻊ ﮐﺘﺐ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﻣﺪﺍﺋﻦ‪ ،‬ﺍﺭﺯﺍﻕ ّ‬

‫ﻣﻘﺮﺭ‪ .‬ﻏﺬﺍﻯ ﺭﻭﺣﺎﻧﻰ ﺑﺨﺸﺪ ﻭ ﻧﻌﻤﺖ ﻗﺪﻣﺎﻧﻰ‬ ‫ﺍﺳﺖ ﻭ ﻧﻌﻢ ﺑﺎﻗﻴﻪ ّ‬

‫ﭼﺸﺎﻧﺪ‪ .‬ﺑﺮ ﺍﻫﻞ ﺗﺠﺮﻳﺪ ﻧﻌﻤﺖ ﺗﻮﺣﻴﺪ ﻋﻄﺎ ﻓﺮﻣﺎﻳﺪ‪ ،‬ﺑﻰ ﻧﺼﻴﺒﺎﻥ ﺭﺍ‬ ‫ﻧﺼﻴﺐ ﮐﺮﻡ ﻧﻤﺎﻳﺪ ﻭ ﺁﻭﺍﺭﮔﺎﻥ ﺻﺤﺮﺍﻯ ﺟﻬﻞ ﺭﺍ ﮐﺄﺱ ﻋﻠﻢ ﻋﻨﺎﻳﺖ‬ ‫ﮐﻞ‬ ‫ﮐﻨﺪ‪ .‬ﻭ ﻫﺪﺍﻳﺖ ﻭ ﻋﻨﺎﻳﺖ ﻭ ﻋﻠﻢ ﻭ ﻣﻌﺮﻓﺖ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺩﺭ ﺍﻳﻦ ﻣﺪﺍﺋﻦ ﻣﮑﻨﻮﻥ ﻭ ﻣﺨﺰﻭﻥ‬ ‫ﻣﻦ ﻓﻰ ّ‬

‫ﺍﻣﺖ ﺭﺳﻮﻝ ﺣﺼﻦ ﻣﺤﮑﻢ ﺑﻮﺩﻩ ﮐﻪ‬ ‫ﮔﺸﺘﻪ‪.‬‬ ‫ً‬ ‫ﻣﺜﻼ ﻓﺮﻗﺎﻥ ﺍﺯ ﺑﺮﺍﻯ ّ‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﺍﻭ ﻫﺮ ﻧﻔﺴﻰ ﺩﺍﺧﻞ ﺍﻭ ﺷﺪ ﺍﺯ ﺭﻣﻰ ﺷﻴﺎﻃﻴﻦ ﻭ ﺭﻣﺢ‬

‫ﺷﺮﮐﻴﻪ ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪ‪ .‬ﻭ‬ ‫ﻣﺠﺘﺜﻪ ﻭ ﺍﺷﺎﺭﺍﺕ‬ ‫ﻣﺨﺎﻟﻔﻴﻦ ﻭ ﻇﻨﻮﻧﺎﺕ‬ ‫ّ‬ ‫ّ‬

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‫ﺹ ‪١٣٢‬‬

‫ﺍﺣﺪﻳﻪ ﻭ ﺍﺛﻤﺎﺭ ﻋﻠﻢ ﺷﺠﺮﻩ‬ ‫ﻃﻴﺒﻪ‬ ‫ّ‬ ‫ﻫﻤﭽﻨﻴﻦ ﻣﺮﺯﻭﻕ ﺷﺪ ﺑﻪ ﻓﻮﺍﮐﻪ ّ‬

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‫ﺍﻟﻬﻴﻪ ﻭ ﺍﺯ ﺍﻧﻬﺎﺭ ﻣﺎء ﻏﻴﺮ ﺁﺳﻦ ﻣﻌﺮﻓﺖ ﻧﻮﺷﻴﺪ ﻭ ﺧﻤﺮ ﺍﺳﺮﺍﺭ‬ ‫ّ‬

‫ﺍﻣﺖ ﺍﺯ‬ ‫ﺗﻮﺣﻴﺪ ﻭ ﺗﻔﺮﻳﺪ ﭼﺸﻴﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺟﻤﻴﻊ ﻣﺎ ﻳﺤﺘﺎﺝ ﺁﻥ ّ‬

‫ﺳﻴﺪ ﺍﻟﻤﺮﺳﻠﻴﻦ ﺩﺭ ﺁﻥ ﺭﺿﻮﺍﻥ ﻣﺒﻴﻦ ﻣﻮﺟﻮﺩ‬ ‫ﺍﺣﮑﺎﻡ ﺩﻳﻦ ﻭ ﺷﺮﻳﻌﺖ ّ‬

‫ﺣﺠﺖ ﺑﺎﻗﻴﻪ ﺑﺮﺍﻯ ﺍﻫﻠﺶ ﺑﻌﺪ ﺍﺯ‬ ‫ﻣﻌﻴﻦ ﮔﺸﺘﻪ‪ .‬ﻭ ﺁﻥ ﺍﺳﺖ ّ‬ ‫ﻭ ّ‬

‫ﻣﺤﻘﻖ ﺍﻟﻮﻗﻮﻉ ﺍﺳﺖ‬ ‫ﻣﺴﻠﻢ ﺍﺳﺖ ﺣﮑﻢ ﺁﻥ ﻭ‬ ‫ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﺯﻳﺮﺍ ّ‬ ‫ّ‬ ‫ﺍﺗﺒﺎﻉ ﺁﻥ ﺑﻮﺩﻩﺍﻧﺪ ﺗﺎ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﺩﺭ‬ ‫ﺍﻣﺮ ﺁﻥ‪ .‬ﻭ ﺟﻤﻴﻊ ﻣﺄﻣﻮﺭ ﺑﻪ ّ‬ ‫ﺳﺘﻴﻦ‪ .‬ﻭ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻃﺎﻟﺒﺎﻥ ﺭﺍ ﺑﻪ ﺭﺿﻮﺍﻥ ﻭﺻﺎﻝ‬ ‫ﺳﻨﻪ ّ‬

‫ﻣﻰ ﺭﺳﺎﻧﺪ ﻭ ﻣﺠﺎﻫﺪﺍﻥ ﻭ ﻣﻬﺎﺟﺮﺍﻥ ﺭﺍ ﺑﻪ ﺳﺮﺍﺩﻕ ﻗﺮﺏ ﻓﺎﺋﺰ‬ ‫ﺣﺠﺘﻰ ﺍﺳﺖ ﺍﻋﻈﻢ‪ .‬ﻭ ﻏﻴﺮ ﺁﻥ ﺭﺍ‬ ‫ﻓﺮﻣﺎﻳﺪ‪ .‬ﺩﻟﻴﻠﻰ ﺍﺳﺖ ﻣﺤﮑﻢ ﻭ ّ‬ ‫ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﻭ ﮐﺘﺐ ﻭ ﺍﺣﺎﺩﻳﺚ ﺍﻳﻦ ﻓﺨﺮ ﻧﻪ ﺯﻳﺮﺍ ﺣﺪﻳﺚ ﻭ‬

‫ﻣﺤﻘﻖ‬ ‫ﺻﺎﺣﺒﺎﻥ ﺣﺪﻳﺚ‪ ،‬ﻭﺟﻮﺩ ﻭﻗﻮﻟﺸﺎﻥ ﺑﻪ ﺣﮑﻢ ﮐﺘﺎﺏ ﺛﺎﺑﺖ ﻭ‬ ‫ّ‬ ‫ﺷﺪﻩ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﺍﺧﺘﻼﻑ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﺷﺒﻬﻪ‬

‫‪٢٢٢‬‬

‫ﺍﻧﻰ‬ ‫ﺑﻰ ﺷﻤﺎﺭ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﺩﺭ ﺁﺧﺮ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ " ٕ ّ‬

‫ﺍﻟﺜﻘﻠﻴﻦ‬ ‫ﻋﺘﺮﺗﻰ‪ ".‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺍﺣﺎﺩﻳﺚ‬ ‫ِ ٌ‬ ‫ﻓﻴﮑﻢ ّ َ ْ ِ‬ ‫ﺗﺎﺭﮎ ُ ُ‬ ‫ﮐﺘﺎﺏ ﺍ‪ ِ‬ﻭ ِ َ‬ ‫َ‬

‫ﺑﺴﻴﺎﺭ ﺍﺯ ﻣﻨﺒﻊ ﺭﺳﺎﻟﺖ ﻭ ﻣﻌﺪﻥ ﻫﺪﺍﻳﺖ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻮﺩ ﺑﺎ ﻭﺟﻮﺩ‬ ‫ﺍﻳﻦ ﺟﺰ ﺫﮐﺮ ﮐﺘﺎﺏ ﭼﻴﺰﻯ ﻧﻔﺮﻣﻮﺩﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺳﺒﺐ ﺍﻋﻈﻢ ﻭ‬

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‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻫﺎﺩﻯ ﻋﺒﺎﺩ ﺑﺎﺷﺪ ﺗﺎ‬ ‫ﺩﻟﻴﻞ ﺍﻗﻮﻡ ﺑﺮﺍﻯ ﻃﺎﻟﺒﺎﻥ ّ‬

‫ﺯﮐﻴﻪ‬ ‫ﻳﻮﻡ ﻣﻌﺎﺩ‪ .‬ﺣﺎﻝ ﺑﻪ ﭼﺸﻢ ﺍﻧﺼﺎﻑ ﻭ ﻗﻠﺐ ﻃﺎﻫﺮ ﻭ ﻧﻔﺲ ّ‬

‫ﻣﺴﻠﻢ ﺑﻴﻦ ﻃﺮﻓﻴﻦ ﺍﺳﺖ ﺍﺯ‬ ‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺧﺪﺍ ﮐﻪ ّ‬

‫ﺹ ‪١٣۳‬‬

‫ﺣﺠﺖ ﺑﺮﺍﻯ ﻣﻌﺮﻓﺖ ﻋﺒﺎﺩ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ‪.‬‬ ‫ﻋﺎﻣﻪ ﻭ‬ ‫ﺧﺎﺻﻪ‪ ،‬ﭼﻪ ﺭﺍ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺗﻤﺴﮏ ﺟﺴﺘﻪ‪،‬‬ ‫ﺑﺎﻳﺪ ﺑﻨﺪﻩ ﻭ ﺷﻤﺎ ﻭ ّ‬ ‫ﮐﻞ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﺑﻪ ﻧﻮﺭ ﺁﻥ ّ‬

‫ﺣﻖ ﺭﺍ ﺍﺯ ﺑﺎﻃﻞ ﻭ ﺿﻼﻟﺖ ﺭﺍ ﺍﺯ ﻫﺪﺍﻳﺖ ﺗﻤﻴﺰ ﺩﻫﻴﻢ ﻭ ﻓﺮﻕ ﮔﺬﺍﺭﻳﻢ‪.‬‬ ‫ّ‬

‫ﺣﺠﺖ ﻣﻨﺤﺼﺮ ﺷﺪ ﺑﻪ ﺩﻭ‪ ،‬ﻳﮑﻰ ﮐﺘﺎﺏ ﻭ ﺩﻳﮕﺮ ﻋﺘﺮﺕ‪.‬‬ ‫ﺯﻳﺮﺍ ﮐﻪ ّ‬ ‫ﺍﻭﻝ‬ ‫ﻋﺘﺮﺕ ﮐﻪ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ‪ ،‬ﭘﺲ ﻣﻨﺤﺼﺮ ﺷﺪ ﺑﻪ ﮐﺘﺎﺏ‪ .‬ﻭ ّ‬

‫ﺭﻳﺐ ِ ْ ِ‬ ‫ﻫﺪﻯ‬ ‫ﺫﻟﮏ‬ ‫ﮐﺘﺎﺏ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﺍﻟﻢ ِ َ‬ ‫ﺍﻟﮑﺘﺎﺏ ﻻ َ ْ َ‬ ‫ُ‬ ‫ﻓﻴﻪ ُ ً‬ ‫ﻫﻮﻳﻪ ﻣﺴﺘﻮﺭ‬ ‫ﻘﻴﻦ‪ ١".‬ﺩﺭ ﺣﺮﻭﻑ ّ‬ ‫ﻣﻘﻄﻌﻪ ﻓﺮﻗﺎﻥ ﺍﺳﺮﺍﺭ ّ‬ ‫ُِْ‬ ‫ﻟﻠﻤﺘ‪َ ِ ‬‬

‫ﺍﺣﺪﻳﻪ ﺩﺭ ﺻﺪﻑ ﺍﻳﻦ ﺣﺮﻭﻑ ﻣﺨﺰﻭﻥ ﺷﺪﻩ ﮐﻪ‬ ‫ﮔﺸﺘﻪ ﻭ ﻟﺌﺎﻟﻰ‬ ‫ّ‬

‫ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﺠﺎﻝ ﺫﮐﺮ ﺁﻥ ﻧﻪ ﻭ ﻟﻴﮑﻦ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻣﻘﺼﻮﺩ ﺧﻮﺩ‬

‫ﻣﺤﻤﺪ‪ ،‬ﺍﻳﻦ‬ ‫ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺍﻭ ﺧﻄﺎﺏ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻳﺎ‬ ‫ّ‬ ‫ﺷﮑﻰ ﺩﺭ ﺁﻥ‪،‬‬ ‫ﮐﺘﺎﺏ ُﻣﻨﺰﻝ ﺍﺯ ﺳﻤﺎء‬ ‫ﺍﺣﺪﻳﻪ‪ ،‬ﻧﻴﺴﺖ ﺭﻳﺒﻰ ﻭ ّ‬ ‫ّ‬

‫ﻫﺪﺍﻳﺘﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﭘﺮﻫﻴﺰﮐﺎﺭﺍﻥ‪ .‬ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﻫﻤﻴﻦ‬ ‫ﮐﻞ ﻣﻦ ﻓﻰ‬ ‫ﻣﻘﺪﺭ ﻓﺮﻣﻮﺩﻩ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ّ‬ ‫ﻣﻘﺮﺭ ﻭ ّ‬ ‫ﻓﺮﻗﺎﻥ ﺭﺍ ّ‬

‫ﻫﻮﻳﻪ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﻭ ﺑﻨﻔﺴﻪ ﺁﻥ ﺫﺍﺕ‬ ‫ﺍﺣﺪﻳﻪ ﻭ ﻏﻴﺐ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺷﮏ ﻭ ﺷﺒﻬﻪ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﻫﺎﺩﻯ ﻋﺒﺎﺩ‬ ‫ﺷﻬﺎﺩﺕ ﺩﺍﺩﻩ ﺑﺮ ﺁﻧﮑﻪ‬ ‫ّ‬

‫ﺍﺳﺖ ﺍﻟﻰ ﻳﻮﻡ ﻣﻌﺎﺩ‪ .‬ﺁﻳﺎ ﺍﻧﺼﺎﻑ ﻫﺴﺖ ﺛﻘﻞ ﺍﻋﻈﻢ ﺭﺍ ﮐﻪ ﺧﺪﺍ‬ ‫ﺣﻘﻴﺖ ﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﺍﻳﻦ‬ ‫ﺣﻘﻴﺖ ﺁﻥ ﺩﺍﺩﻩ ﻭ ﺣﮑﻢ ﺑﺮ ّ ّ‬ ‫ﺷﻬﺎﺩﺕ ﺑﺮ ّ ّ‬

‫ﺷﮏ ﻧﻤﺎﻳﻨﺪ ﻭ ﻳﺎ ﺷﺒﻬﻪ ﮐﻨﻨﺪ ﻭ ﻳﺎ ﺍﻣﺮﻯ ﺭﺍ ﮐﻪ ﺍﻭ‬ ‫ﻋﺒﺎﺩ ﺩﺭ ﺁﻥ‬ ‫ّ‬

‫ﺳﺒﺐ ﻫﺪﺍﻳﺖ ﻭ ﻭﺻﻮﻝ ﺑﻪ ﻣﻌﺎﺭﺝ ﻣﻌﺮﻓﺖ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﺍﺯ ﺁﻥ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١‬‬

‫‪٢٢٤‬‬

‫ﺹ ‪١٣٤‬‬

‫ﺍﻋﺮﺍﺽ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻣﺮ ﺩﻳﮕﺮ ﻃﻠﺐ ﻧﻤﺎﻳﻨﺪ ﻭ ﻳﺎ ﺑﻪ ﺣﺮﻑ ﻣﺰﺧﺮﻑ‬

‫ﻧﺎﺱ ﺗﺸﮑﻴﮏ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻓﻼﻥ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﻭ ﻓﻼﻥ ﺍﻣﺮ ﻇﺎﻫﺮ ﻧﺸﺪﻩ‬

‫‪٢٢٥‬‬

‫ﻋﻠﺖ ﻭ‬ ‫ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﮔﺮ ﺍﻣﺮﻯ ﻳﺎ ﺍﺣﺪﺍﺛﻰ ﻏﻴﺮ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ّ‬

‫ﺍﻟﺒﺘﻪ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭ ﻣﻰ ﺷﺪ‪ .‬ﺑﺎﺭﻯ‪،‬‬ ‫ﺩﻟﻴﻞ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﺧﻠﻖ ﺑﻮﺩ ّ‬

‫ﻣﻘﺪﺭ ﺻﻤﺪﺍﻧﻰ ﮐﻪ ﺩﺭ ﺁﻳﻪ‬ ‫ﺑﺎﻳﺪ ﺍﺯ ﺍﻣﺮ ﻣﺒﺮﻡ ﺍﻟﻬﻰ ﻭ ﺍﺯ ﺗﻘﺪﻳﺮ ّ‬

‫ﻣﺼﺪﻕ ﺷﻮﻳﻢ ﭼﻪ ﺍﮔﺮ‬ ‫ﺫﮐﺮ ﻳﺎﻓﺖ ﺗﺠﺎﻭﺯ ﻧﻨﻤﺎﺋﻴﻢ ﻭ ﮐﺘﺐ ﺑﺪﻳﻌﻪ ﺭﺍ‬ ‫ّ‬

‫ﺗﺼﺪﻳﻖ ﺍﻳﻦ ﮐﺘﺐ ﺭﺍ ﻧﻨﻤﺎﺋﻴﻢ ﺗﺼﺪﻳﻖ ﺍﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﻧﺸﺪﻩ‪.‬‬

‫ﭼﻨﺎﻧﭽﻪ ﺍﻳﻦ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻫﺮﮐﺲ ﺗﺼﺪﻳﻖ ﻓﺮﻗﺎﻥ ﻧﻨﻤﻮﺩ ﻓﻰ‬

‫ﻣﺼﺪﻕ ﮐﺘﺐ ﻗﺒﻞ ﺍﺯ ﻓﺮﻗﺎﻥ ﻫﻢ ﻧﺒﻮﺩﻩ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﺎﻧﻰ ﺍﺯ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ‬ ‫ّ‬

‫ﻇﺎﻫﺮ ﺁﻳﻪ ﻣﺴﺘﻔﺎﺩ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺍﮔﺮ ﻣﻌﺎﻧﻰ ﻣﺴﺘﻮﺭﻩ ﺁﻥ ﺫﮐﺮ ﺷﻮﺩ‬

‫‪٢٢٦‬‬

‫ﺍﻟﺒﺘﻪ ﺯﻣﺎﻥ ﺑﻪ ﺁﺧﺮ ﻧﺮﺳﺎﻧﺪ ﻭ‬ ‫ﻭ ﺍﺳﺮﺍﺭ ﻣﮑﻨﻮﻧﻪ ﺁﻥ ﺑﻴﺎﻥ ﮔﺮﺩﺩ ّ‬

‫ﺍﻗﻮﻝ َﺷﻬﻴﺪﴽ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻭﮐﺎﻥ ﺍ‪ ُ‬ﻋﻠﻰ ﻣﺎ َ ُ ُ‬ ‫ﮐﻮﻥ ﺣﻤﻞ ﻧﻨﻤﺎﻳﺪ‪َ َ .‬‬

‫ﻋﻠﻰ‬ ‫ﻧﺰﻟﻨﺎ َ َ‬ ‫ﮐﻨﺘﻢ ﻓﻰ َ ْ ٍ‬ ‫ﺭﻳﺐ ِ ‪‬‬ ‫ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ" :‬ﻭ ٕﺍﻥ ُ ُ‬ ‫ﻣﻤﺎ َ ‪َ ‬‬

‫ﻣﻦ ِ ْ ِ‬ ‫ﻓﺄﺗﻮﺍ ُ َ ٍ‬ ‫ﻣﻦ‬ ‫ﺍﺩﻋﻮﺍ ُ َ َ ُ‬ ‫ﻣﺜﻠﻪ ﻭ ْ ُ‬ ‫ﺷﻬﺪﺍ‪‬ﮐﻢ ِ ْ‬ ‫ﺑﺴﻮﺭﺓ ِ ْ‬ ‫ﻋﺒﺪﻧﺎ َ ُ‬ ‫َِْ َ‬

‫ُ ِ‬ ‫ﺻﺎﺩﻗﻴﻦ‪ ١".‬ﮐﻪ ﺗﺮﺟﻤﻪ ﻇﺎﻫﺮ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﮔﺮ ﺑﻮﺩﻳﺪ‬ ‫ﺩﻭﻥ ﺍ‪ْ ٕ ِ‬‬ ‫ﺍﻥ ُ ُ ْ‬ ‫ﮐﻨﺘﻢ َ ِ َ‬ ‫ﺷﮏ ﻭ ﺷﺒﻬﻪ ﺩﺭ ﺁﻧﭽﻪ ﻣﺎ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻳﻢ ﺑﺮ ﻋﺒﺪ ﺧﻮﺩ‬ ‫ﺷﻤﺎ ﺩﺭ‬ ‫ّ‬

‫ﻣﺤﻤﺪ‪ ،‬ﭘﺲ ﺑﻴﺎﺭﻳﺪ ﺳﻮﺭﻩ ﺍﻯ ﺑﻪ ﻣﺜﻞ ﺍﻳﻦ ُﺳَﻮﺭ ُﻣﻨﺰﻟﻪ ﻭ ﺑﺨﻮﺍﻧﻴﺪ‬ ‫ّ‬

‫ﺷﻬﺪﺍﻯ ﺧﻮﺩ ﺭﺍ ﻳﻌﻨﻰ ﻋﻠﻤﺎﻯ ﺧﻮﺩ ﺭﺍ ﺗﺎ ﺍﻋﺎﻧﺖ ﻧﻤﺎﻳﻨﺪ ﺷﻤﺎ ﺭﺍ ﺩﺭ‬

‫ﺍﻧﺰﺍﻝ ﺳﻮﺭﻩ ﺍﮔﺮ ﻫﺴﺘﻴﺪ ﺭﺍﺳﺖ ﮔﻮﻳﺎﻥ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﭼﻪ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬

‫ﺹ ‪١٣٥‬‬

‫ﺣﺠﺖ‬ ‫ﻣﻘﺪﺍﺭ ﻋﻈﻴﻢ ﺍﺳﺖ ﺷﺄﻥ ﺁﻳﺎﺕ ﻭ ﺑﺰﺭﮒ ﺍﺳﺖ ﻗﺪﺭ ﺁﻥ ﮐﻪ ّ‬

‫ﻣﺸﻴﺖ ﻧﺎﻓﺬﻩ ﺭﺍ ﺑﻪ ﺁﻥ‬ ‫ﺑﺎﻟﻐﻪ ﻭ ﺑﺮﻫﺎﻥ ﮐﺎﻣﻞ ﻭ ﻗﺪﺭﺕ ﻗﺎﻫﺮﻩ ﻭ ّ‬

‫ﺣﺠﺖ‬ ‫ﺧﺘﻢ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻭ ﻫﻴﭻ ﺷﻴﺌﻰ ﺭﺍ ﺁﻥ ﺳﻠﻄﺎﻥ‬ ‫ﺍﺣﺪﻳﻪ ﺩﺭ ﺍﻇﻬﺎﺭ ّ‬ ‫ّ‬

‫ﺧﻮﺩ ﺑﻪ ﺁﻥ ﺷﺮﻳﮏ ﻧﻔﺮﻣﻮﺩﻩ ﭼﻪ ﻣﻴﺎﻧﻪ ﺣﺠﺞ ﻭ ﺩﻻﺋﻞ‪ ،‬ﺁﻳﺎﺕ ﺑﻪ‬ ‫ﻣﻨﺰﻟﻪ ﺷﻤﺲ ﺍﺳﺖ ﻭ ﺳﻮﺍﻯ ﺁﻥ ﺑﻪ ﻣﻨﺰﻟﻪ ﻧﺠﻮﻡ‪ .‬ﻭ ﺁﻥ ﺍﺳﺖ‬

‫ﺣﺠﺖ ﺑﺎﻗﻴﻪ ﻭ ﺑﺮﻫﺎﻥ ﺛﺎﺑﺖ ﻭ ﻧﻮﺭ ﻣﻀﻰء ﺍﺯ ﺟﺎﻧﺐ ﺳﻠﻄﺎﻥ‬ ‫ّ‬

‫ﺣﻘﻴﻘﻰ ﺩﺭ ﻣﻴﺎﻥ ﻋﺒﺎﺩ‪ .‬ﻫﻴﭻ ﻓﻀﻠﻰ ﺑﻪ ﺁﻥ ﻧﺮﺳﺪ ﻭ ﻫﻴﭻ ﺍﻣﺮﻯ ﺑﺮ‬ ‫ﺍﺣﺪﻳﻪ‪.‬‬ ‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﻭ ﻣﺨﺰﻥ ﺍﺳﺮﺍﺭ‬ ‫ّ‬ ‫ﺁﻥ ﺳﺒﻘﺖ ﻧﮕﻴﺮﺩ‪ .‬ﮐﻨﺰ ﻟﺌﺎﻟﻰ ّ‬

‫ﻭ ﺁﻥ ﺍﺳﺖ ﺧﻴﻂ ﻣﺤﮑﻢ ﻭ ﺣﺒﻞ ﻣﺴﺘﺤﮑﻢ ﻭ ﻋﺮﻭﻩ ﻭﺛﻘﻰ ﻭ ﻧﻮﺭ‬ ‫ﺍﻟﻬﻴﻪ ﺍﺯ ﺁﻥ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺳﺖ ﻭ ﻧﺎﺭ‬ ‫ﻻﻳﻄﻔﻰ‪ .‬ﺷﺮﻳﻌﻪ ﻣﻌﺎﺭﻑ ّ‬

‫ﺻﻤﺪﺍﻧﻴﻪ ﺍﺯ ﺁﻥ ﺩﺭ ﻓﻮﺭﺍﻥ‪ .‬ﺍﻳﻦ ﻧﺎﺭﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬ ‫ﺣﮑﻤﺖ ﺑﺎﻟﻐﻪ‬ ‫ّ‬ ‫ﺣﺐ‬ ‫ﻳﮏ ﺣﻴﻦ ﺩﻭ ﺍﺛﺮ ﺍﺯ ﺁﻥ ﻇﺎﻫﺮ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻣﻘﺒﻠﻴﻦ ﺣﺮﺍﺭﺕ‬ ‫ّ‬

‫ﺍﺣﺪﺍﺙ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﻣﺒﻐﻀﻴﻦ ﺑﺮﻭﺩﺕ ﻏﻔﻠﺖ ﺁﻭﺭﺩ‪ .‬ﺍﻯ ﺭﻓﻴﻖ‪ ،‬ﺑﺎﻳﺪ‬

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‫ﺣﺠﺖ ﺧﻮﺩ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ ﺭﺍﺿﻰ‬ ‫ﺍﺯ ﺍﻣﺮ ﺍﻟﻬﻰ ﻧﮕﺬﺭﻳﻢ ﻭ ﺑﻪ ﺁﻧﭽﻪ ّ‬

‫ﺣﺠﺖ ﻭ ﺑﺮﻫﺎﻥ ﺍﻳﻦ ﺁﻳﻪ ُﻣﻨﺰﻟﻪ‬ ‫ﺷﻮﻳﻢ ﻭ ﺳﺮ ﺑﻨﻬﻴﻢ‪ .‬ﺧﻼﺻﻪ‪ّ ،‬‬

‫ﺍﻋﻈﻢ ﺍﺯﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻋﻠﻴﻞ ﺗﻮﺍﻧﺪ ﺍﻗﺎﻣﻪ ﺩﻟﻴﻞ ﻧﻤﺎﻳﺪ ﻭﺍ‪ُ‬‬

‫ﻭﻫﻮ َ ِ‬ ‫ﻓﻮﻕ ِ ِ ِ‬ ‫ﻭﻫﻮ‬ ‫ﻫﻮ‬ ‫َ ُ‬ ‫ﻳﻬﺪﻯ ‪َ ‬‬ ‫ﺍﻟﻘﺎﻫﺮ َ َ‬ ‫ﻳﻘﻮﻝ َ ‪‬‬ ‫ِ ُ‬ ‫ﺍﻟﺤﻖ َ ُ َ‬ ‫ﺍﻟﺴﺒﻴﻞ ُ َ‬ ‫ﻋﺒﺎﺩﻩ ﻭ ُ َ‬

‫ﻧﺘﻠﻮﻫﺎ‬ ‫ﺗﻠﮏ‬ ‫ﺍﻟﻌﺰﻳﺰ َ ُ‬ ‫ﺍﻟﺠﻤﻴﻞ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬‬ ‫ُ‬ ‫ﺁﻳﺎﺕ ﺍ‪َ ُ ْ َ ِ‬‬ ‫َ ُ‬

‫ﺑﻌﺪﺍ‪َ ِ‬ﻭ ِ ِ‬ ‫ﻓﺒﺎﻱ َ ِ ٍ‬ ‫ﻳﻮﻣﻨﻮﻥ‪١ ".‬‬ ‫ﻋﻠﻴﮏ ِ ْ ‪‬‬ ‫ﺁﻳﺎﺗﻪ ُ ْ ِ ُ َ‬ ‫ﺣﺪﻳﺚ َ َ‬ ‫َ​َْ َ‬ ‫ﺑﺎﻟﺤﻖ َ ِ َ ‪‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪ ‪٦‬‬

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‫ﺹ ‪١٣٦‬‬

‫ﻫﻮﻳﻪ‪ ،‬ﻣﻰ ﺧﻮﺍﻧﻴﻢ ﺑﺮ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﻳﻦ ﺍﺳﺖ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﺍﺯ ﺳﻤﺎء ّ‬ ‫ﺣﻖ ﻭ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺍﻭ‬ ‫ﺷﻤﺎ‪ .‬ﭘﺲ ﺑﻪ ﮐﺪﺍﻡ ﺳﺨﻦ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ّ‬

‫ﺍﻳﻤﺎﻥ ﻣﻰ ﺁﻭﺭﻧﺪ؟ ﺍﮔﺮ ﺗﻠﻮﻳﺢ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﻣﻠﺘﻔﺖ ﺷﻮﻯ ﻣﻰ ﻓﻬﻤﻰ ﮐﻪ‬ ‫ﺣﺠﺘﻰ ﻫﻢ ﺍﮐﺒﺮ ﻭ ﺍﻋﻈﻢ ﺍﺯ‬ ‫ﻫﺮﮔﺰ ﻣﻈﻬﺮﻯ ﺍﮐﺒﺮ ﺍﺯ ﺍﻧﺒﻴﺎء ﻧﺒﻮﺩﻩ ﻭ ّ‬

‫‪٢٢٩‬‬

‫ﺣﺠﺖ‪،‬‬ ‫ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﺩﺭ ﺍﺭﺽ ﻇﺎﻫﺮ ﻧﺸﺪﻩ‪ .‬ﺑﻠﮑﻪ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ّ‬

‫ﺭﺑﮏ‪ .‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫ﺣﺠﺘﻰ ﻣﻤﮑﻦ ﻧﻪ ٕ ّﺍﻻ ﻣﺎ ﺷﺎء ّ‬ ‫ّ‬

‫ﺗﺘﻠﻰ َ َ ْ ِ‬ ‫ِ‬ ‫ﻟﮑﻞ َ ّ ٍ‬ ‫ﻭﻳﻞ ِ ُ ‪‬‬ ‫ﻋﻠﻴﻪ‬ ‫ﻳﺴﻤﻊ‬ ‫ﺁﻳﺎﺕ ﺍ‪َ ْ ُ ِ‬‬ ‫"َْ ٌ‬ ‫ﺍﺛﻴﻢ َ ْ َ ُ‬ ‫ﺍﻓﺎﮎ َ ْ ٍ‬ ‫ﺛﻢ ُ ِ‬ ‫ﻓﺒﺸﺮﻩ‬ ‫ﻳﺼ ‪‬ﺮ ُ ْ َ ِ‬ ‫ﻣﺴﺘﮑﺒﺮﴽ َ ْ‬ ‫ُ ‪‬‬ ‫ﮐﺎﻥ َ ْ‬ ‫ﻳﺴﻤﻌﻬﺎ َ َ ‪ُ ْ ‬‬ ‫ﻟﻢ َ َ ْ َ‬

‫ﺍﻟﻴﻢ‪ ١".‬ﻳﻌﻨﻰ ﻭﺍﻯ ﺑﺮ ﺍﻓﮏ ﮐﻨﻨﺪﻩ ﮔﻨﻬﮑﺎﺭ ﮐﻪ ﻣﻰ ﺷﻨﻮﺩ ﺁﻳﺎﺕ‬ ‫ِ َ ٍ‬ ‫ﺑﻌﺬﺍﺏ َ ٍ‬

‫ﺍﻟﻬﻴﻪ ﺭﺍ ﮐﻪ ﺧﻮﺍﻧﺪﻩ ﻣﻰ ﺷﻮﺩ ﺑﺮ ﺍﻭ‪ ،‬ﭘﺲ ﺍﺳﺘﮑﺒﺎﺭ‬ ‫ﻣﺸﻴﺖ ّ‬ ‫ﻧﺎﺯﻟﻪ ﺍﺯ ﺳﻤﺎء ّ‬

‫ﻣﻰ ﻧﻤﺎﻳﺪ ﮐﻪ ﮔﻮﻳﺎ ﻧﺸﻨﻴﺪﻩ ﺁﻥ ﺭﺍ‪ ،‬ﭘﺲ ﺑﺸﺎﺭﺕ ﺩﻩ ﺍﻭ ﺭﺍ ﺑﻪ ﻋﺬﺍﺑﻰ ﺩﺭﺩﻧﺎﮎ‪.‬‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺭﺍ ﮐﻔﺎﻳﺖ‬ ‫ﺍﺷﺎﺭﺍﺕ ﻫﻤﻴﻦ ﺁﻳﻪ ّ‬ ‫ﮐﻞ ﻣﻦ ﻓﻰ ّ‬

‫ِ‬ ‫ﻳﺘﻔﺮﺳﻮﻥ‪.‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻰ‬ ‫ﺑﻬﻢ َ َ َ ّ ُ َ‬ ‫ﻣﻰ ﮐﻨﺪ َﻟﻮ َ‬ ‫ﺁﻳﺎﺕ َﺭ ‪ْ ِ ‬‬ ‫ﮐﺎﻥ ّ ُ‬

‫ﺍﻟﻬﻴﻪ ﻗﺮﺍﺋﺖ ﺷﻮﺩ ﺍﺣﺪﻯ ﺍﻋﺘﻨﺎ ﻧﺪﺍﺭﺩ‬ ‫ﻣﻰ ﺷﻨﻮﻳﺪ ﮐﻪ ﺍﮔﺮ ﺍﺯ ﺁﻳﺎﺕ ّ‬ ‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﻭ ﺣﺎﻝ‬ ‫ﮐﻪ ﮔﻮﻳﺎ ﭘﺴﺖ ﺗﺮﻳﻦ ﺍﻣﺮﻫﺎ ﻧﺰﺩﺷﺎﻥ ﺁﻳﺎﺕ ّ‬

‫ﺁﻧﮑﻪ ﺍﻋﻈﻢ ﺍﺯ ﺁﻳﺎﺕ ﺍﻣﺮﻯ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﮕﻮ ﺑﻪ ﺍﻳﺸﺎﻥ‪:‬‬

‫ﺍﻯ ﺑﻰ ﺧﺒﺮﺍﻥ‪ ،‬ﻣﻰ ﮔﻮﺋﻴﺪ ﺁﻧﭽﻪ ﺭﺍ ﻗﺒﻞ‪ ،‬ﭘﺪﺭﺍﻥ ﺷﻤﺎ ﮔﻔﺘﻨﺪ‪ .‬ﺍﮔﺮ‬ ‫ﺍﻳﺸﺎﻥ ﺛﻤﺮﻯ ﺍﺯ ﺷﺠﺮﻩ ﺍﻋﺮﺍﺽ ﺧﻮﺩ ﺩﻳﺪﻧﺪ ﺷﻤﺎ ﻫﻢ ﺧﻮﺍﻫﻴﺪ‬

‫ﻓﺎﻟﻨﺎﺭ‬ ‫ﻣﻘﺮ ﺧﻮﺍﻫﻴﺪ ﻳﺎﻓﺖ‪.‬‬ ‫ّ‬ ‫ﺩﻳﺪ‪ .‬ﻭ ﻋﻨﻘﺮﻳﺐ ﺑﺎ ﺁﺑﺎﻯ ﺧﻮﺩ ﺩﺭ ﻧﺎﺭ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪ ‪٨-٧‬‬

‫ﺹ ‪١٣٧‬‬

‫ﺍﻟﻈﺎﻟﻤﻴﻦ‪ .‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻭ‬ ‫َْ ُ ْ‬ ‫ﻣﺜﻮﻯ ّ ِ َ‬ ‫ﻓﺒ‪‬ﺲ َ ْ َ‬ ‫ﻣﺜﻮﺍﻫﻢ َ ِ ‪َ ‬‬ ‫ﻋﺬﺍﺏ‬ ‫ﺷﻴﺌﴼ ‪َ َ ‬‬ ‫َٕ‬ ‫ﻫﺰﻭﴽ َ ‪َ ‬‬ ‫ﺍﻭﻟ‪‬ﮏ َ ُ ْ‬ ‫ﺁﻳﺎﺗﻨﺎ َ ْ‬ ‫ﻋﻠﻢ ِ ْ‬ ‫ﻣﻦ ِ َ‬ ‫ﺍﺫﺍ َ ِ َ‬ ‫ﻟﻬﻢ َ َ ٌ‬ ‫ﺍﺗﺨﺬﻫﺎ ُ ُ‬

‫ﻣﻬﻴﻦ‪ ١".‬ﻳﻌﻨﻰ ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﻋﺎﻟﻢ ﺷﻮﺩ ﺍﺯ ﺁﻳﺎﺕ ﻣﺎ ﺷﻴﺌﻰ ﺭﺍ‪ ،‬ﺍﺧﺬ‬ ‫ُ ٌ‬

‫ﻣﻰ ﻧﻤﺎﻳﺪ ﺁﻥ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﺍﺳﺘﻬﺰﺍء ﺍﺯ ﺑﺮﺍﻯ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻋﺬﺍﺑﻰ‬

‫ﺧﻮﺍﺭ ﮐﻨﻨﺪﻩ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﺳﺘﻬﺰﺍء ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻣﻰ ﮔﻔﺘﻨﺪ ﻣﻌﺠﺰﻩ‬ ‫ﻋﻠﻴﻨﺎ‬ ‫ﺩﻳﮕﺮ ﻇﺎﻫﺮ ﻧﻤﺎ ﻭ ﺑﺮﻫﺎﻥ ﺩﻳﮕﺮ ﺑﻴﺎﻭﺭ‪ .‬ﺁﻥ ﻳﮑﻰ " َ َ ْ ِ ْ‬ ‫ﻓﺎﺳﻘﻂ َ َ ْ َ‬

‫ﺍﻟﺤﻖ‬ ‫ﮐﺎﻥ َ َ‬ ‫ﺍﻟﺴﻤﺎء" ‪ ٢‬ﻣﻰ ﮔﻔﺖ ﻭ ﺩﻳﮕﺮ " ٕﺍﻥ َ‬ ‫ﻫﻮ َ ‪‬‬ ‫ﻣﻦ ّ َ‬ ‫ﮐﺴﻔﴼ ِ َ‬ ‫ِ َ‬ ‫ﻫﺬﺍ ُ َ‬

‫ﺍﻟﺴﻤﺎء‪ ٣ ".‬ﻣﺬﮐﻮﺭ ﻣﻰ ﺩﺍﺷﺖ‪.‬‬ ‫ِﻣﻦ ِ ْ ِ َ‬ ‫ﻋﻠﻴﻨﺎ ِ َ َ ً‬ ‫ﻋﻨﺪﮎ َ َ ْ ِ ْ‬ ‫ﻣﻦ ّ َ‬ ‫ﺣﺠﺎﺭﺓ ِ َ‬ ‫ﻓﺎﻣﻄﺮ َ َ َ‬ ‫ﺳﻤﺎﺋﻴﻪ ﺭﺍ‬ ‫ﺑﻪ ﻣﺜﻞ ﻳﻬﻮﺩﺍﻥ ﻋﻬﺪ ﻣﻮﺳﻰ ﮐﻪ ﺗﺒﺪﻳﻞ ﻧﻤﻮﺩﻧﺪ ﻣﺎﺋﺪﻩ‬ ‫ّ‬ ‫ﺑﻪ ﺍﺷﻴﺎﻯ ﺧﺒﻴﺜﻪ ﺳﻴﺮ ﻭ ﭘﻴﺎﺯ‪ ،‬ﺁﻥ ﻗﻮﻡ ﻫﻢ ﻃﻠﺐ ﺗﺒﺪﻳﻞ‬

‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﺭﺍ ﺑﻪ ﻇﻨﻮﻧﺎﺕ ﻧﺠﺴﻪ ﮐﺜﻴﻔﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬ ‫ﺍﻟﻬﻴﻪ ﻭ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﻣﺎﺋﺪﻩ‬ ‫ﻣﻌﻨﻮﻳﻪ ﺍﺯ ﺳﻤﺎء ﺭﺣﻤﺖ ّ‬ ‫ّ‬

‫ﺳﺒﺤﺎﻧﻴﻪ ﻧﺎﺯﻝ ﺍﺳﺖ ﻭ ﺑﺤﻮﺭ ﺣﻴﻮﺍﻥ ﺩﺭ ﺭﺿﻮﺍﻥ‬ ‫ﻏﻤﺎﻡ ﻣﮑﺮﻣﺖ‬ ‫ّ‬ ‫ﺟﻨﺎﻥ ﺑﻪ ﺍﻣﺮ ﺧﺎﻟﻖ ﮐﻦ ﻓﮑﺎﻥ ﺩﺭ ﻣﻮﺝ ﻭ ﺟﺮﻳﺎﻥ ﻭ ﺟﻤﻴﻊ ﭼﻮﻥ‬

‫ﻣﻴﺘﻪ ﻣﺠﺘﻤﻊ ﺁﻣﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﺑﺮﮐﻪ ﺷﻮﺭ ﮐﻪ ﻣﻠﺢ‬ ‫ﮐﻼﺏ ﺑﺮ ﺍﺟﺴﺎﺩ ّ‬

‫ﺗﺤﻴﺮ ﺣﺎﺻﻞ ﺍﺳﺖ‬ ‫ﺍﺟﺎﺝ ﺍﺳﺖ ﻗﺎﻧﻊ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪ ،‬ﮐﻤﺎﻝ ّ‬ ‫ﺍﺯ ﻋﺒﺎﺩﻯ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﺭﺗﻔﺎﻉ ﺍﻋﻼﻡ ﻣﺪﻟﻮﻝ‪ ،‬ﻃﻠﺐ ﺩﻟﻴﻞ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‬

‫ﺗﻤﺴﮏ‬ ‫ﻭ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﺷﻤﺲ ﻣﻌﻠﻮﻡ‪ ،‬ﺑﻪ ﺍﺷﺎﺭﺍﺕ ﻋﻠﻢ‬ ‫ّ‬

‫ﺣﺠﺖ‬ ‫ﺟﺴﺘﻪﺍﻧﺪ‪ .‬ﻣﺜﻞ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﻓﺘﺎﺏ ﺩﺭ ﺍﺛﺒﺎﺕ ﻧﻮﺭ ﺍﻭ ّ‬ ‫‪-‬‬

‫‪ -١‬ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪ ‪٩‬‬

‫‪٣‬ﺳﻮﺭﻩ ﺍﻧﻔﺎﻝ‪ ،‬ﺁﻳﻪ ‪٣٢‬‬

‫‪ - ٢‬ﺳﻮﺭﻩ ﺷﻌﺮﺍء‪ ،‬ﺁﻳﻪ ‪١٨٧‬‬

‫ﺹ ‪١٣٨‬‬

‫ﻃﻠﺒﻨﺪ ﻭ ﻳﺎ ﺍﺯ ﺑﺎﺭﺍﻥ ﻧﻴﺴﺎﻥ ﺩﺭ ﺍﺛﺒﺎﺕ ﻓﻴﻀﺶ ﺑﺮﻫﺎﻥ ﺟﻮﻳﻨﺪ‪.‬‬

‫ﺣﺠﺖ ﺁﻓﺘﺎﺏ ﻧﻮﺭ ﺍﻭﺳﺖ ﮐﻪ ﺍﺷﺮﺍﻕ ﻧﻤﻮﺩﻩ ﻭ ﻋﺎﻟﻢ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﻭ‬ ‫ّ‬ ‫ﺑﺮﻫﺎﻥ ﻧﻴﺴﺎﻥ ﺟﻮﺩ ﺍﻭﺳﺖ ﮐﻪ ﻋﺎﻟﻢ ﺭﺍ ﺑﻪ ﺭﺩﺍﻯ ﺟﺪﻳﺪ ﺗﺎﺯﻩ‬

‫ﻓﺮﻣﻮﺩﻩ‪ .‬ﺑﻠﻰ‪ ،‬ﮐﻮﺭ ﺍﺯ ﺁﻓﺘﺎﺏ ﺟﺰ ﮔﺮﻣﻰ ﺣﺎﺻﻠﻰ ﻧﺪﺍﻧﺪ ﻭ ﺍﺭﺽ‬ ‫ﺟﺮﺯ ﺍﺯ ﺭﺣﻤﺖ ﻧﻴﺴﺎﻧﻰ ﻓﻀﻠﻰ ﺍﺣﺼﺎء ﻧﻨﻤﺎﻳﺪ‪.‬‬

‫ﻋﺠﺐ ﻧﺒﻮﺩ ﮐﻪ ﺍﺯ ﻗﺮﺁﻥ ﻧﺼﻴﺒﻰ ﻧﻴﺴﺖ ﺟﺰ ﻧﻘﺸﻰ‬

‫ﮐﻪ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﺟﺰ ﮔﺮﻣﻰ ﻧﻴﺎﺑﺪ ﭼﺸﻢ ﻧﺎﺑﻴﻨﺎ‬

‫ﺁﻳﺎﺗﻨﺎ َ ‪ٍ ‬‬ ‫ﺑﻴﻨﺎﺕ‬ ‫ﺍﺫﺍ ُ ْ َ‬ ‫‪ ٢٣١‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ ٕ َ‬ ‫ﺗﺘﻠﻰ َ َ ْ ِ‬ ‫ﻋﻠﻴﻬﻢ ُ‬ ‫ﮐﻨﺘﻢ‬ ‫ﺍﻥ َ ُ‬ ‫ﺣﺠﺘﻬﻢ ٕ ّﺍﻻ َ ْ‬ ‫َﻣﺎ َ َ‬ ‫ﺑﺂﺑﺎ‪‬ﻨﺎ ٕﺍﻥ ُ ُ ْ‬ ‫ﮐﺎﻥ ُ ‪ْ ُ َ ‬‬ ‫ﻗﺎﻟﻮﺍ ‪ُ ‬‬ ‫ﺍ‪‬ﺘﻮﺍ ِ ‪‬‬

‫ﺻﺎﺩﻗﻴﻦ‪ ١" .‬ﻳﻌﻨﻰ ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﺗﻼﻭﺕ ﮐﺮﺩﻩ ﻣﻰ ﺷﻮﺩ ﺑﺮ ﺍﻳﺸﺎﻥ ﺁﻳﺎﺕ ﻣﺎ‪ ،‬ﻧﻴﺴﺖ‬ ‫َ ِ ِْ َ‬

‫ﺣﺠﺖ ﺍﻳﺸﺎﻥ ﻣﮕﺮ ﺁﻧﮑﻪ ﺑﮕﻮﻳﻨﺪ ﺑﻴﺎﻭﺭﻳﺪ ﭘﺪﺭﻫﺎﻯ ﻣﺎ ﺭﺍ ﺍﮔﺮ‬ ‫ّ‬

‫ﺣﺠﺖ ﻫﺎ ﺑﺮ ﺁﻥ‬ ‫ﻫﺴﺘﻴﺪ ﺭﺍﺳﺖ ﮔﻮﻳﺎﻥ‪ .‬ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎ ﮐﻪ ﭼﻪ ّ‬

‫ﺭﺣﻤﺖ ﻫﺎﻯ ﮐﺎﻣﻠﻪ ﻭﺍﺳﻌﻪ ﻣﻰ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺑﻪ ﺁﻳﺎﺗﻰ ﮐﻪ ﺣﺮﻓﻰ ﺍﺯ ﺁﻥ‬ ‫ﺍﻋﻈﻢ ﺍﺳﺖ ﺍﺯ ﺧﻠﻖ ﺳﻤﺎﻭﺍﺕ ﻭ ﺍﺭﺽ ﻭ ﻣﺮﺩﮔﺎﻥ ﻭﺍﺩﻯ ﻧﻔﺲ ﻭ‬

‫ﻫﻮﻯ ﺭﺍ ﺑﻪ ﺭﻭﺡ ﺍﻳﻤﺎﻥ ﺯﻧﺪﻩ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺍﺳﺘﻬﺰﺍء ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ‬

‫ﻣﻰ ﮔﻔﺘﻨﺪ‪ :‬ﭘﺪﺭﻫﺎﻯ ﻣﺎ ﺭﺍ ﺍﺯ ﻗﺒﺮ ﺑﻴﺮﻭﻥ ﺁﺭ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﺍﻋﺮﺍﺽ ﻭ‬

‫ﮐﻞ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ‬ ‫ﺍﺳﺘﮑﺒﺎﺭ ﻗﻮﻡ‪ .‬ﻭ ﻫﺮ ﮐﺪﺍﻡ ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺮﺍﻯ ّ‬

‫ﻣﻌﻈﻢ ﮐﻪ ﺟﻤﻴﻊ ﺍﺭﺽ ﺭﺍ‬ ‫ﺣﺠﺘﻰ ﺍﺳﺖ ﻣﺤﮑﻢ ﻭ ﺑﺮﻫﺎﻧﻰ ﺍﺳﺖ ّ‬ ‫ّ‬

‫ِ‬ ‫ﺗﺘﻔﮑﺮﻭﻥ‪ .‬ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺁﻳﻪ‬ ‫ﺍﻧﺘﻢ ﻓﻰ‬ ‫ﺁﻳﺎﺕ ﺍ‪َ ُ  َ َ َ ِ‬‬ ‫ﮐﻔﺎﻳﺖ ﻣﻰ ﮐﻨﺪ َﻟﻮ َ ُ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪ ‪٢٥‬‬

‫ﺹ ‪١٣٩‬‬

‫ﻣﺬﮐﻮﺭﻩ ﻟﺌﺎﻟﻰ ﺍﺳﺮﺍﺭ ﻣﮑﻨﻮﻥ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻓﻰ ﺍﻟﺠﻤﻠﻪ ﺩﺭﺩﻯ ﻳﺎﻓﺖ‬

‫ﺷﻮﺩ ﺩﻭﺍ ﻣﻰ ﺭﺳﺪ‪ .‬ﮔﻮﺵ ﺑﻪ ﺣﺮﻑ ﻫﺎﻯ ﻣﺰﺧﺮﻑ ﻋﺒﺎﺩ ﻣﺪﻫﻴﺪ ﮐﻪ‬ ‫ﺣﺠﺖ ﻧﻤﻰ ﺷﻮﺩ ﺯﻳﺮﺍ ﮐﻪ‬ ‫ﻣﻰ ﮔﻮﻳﻨﺪ ﮐﺘﺎﺏ ﻭ ﺁﻳﺎﺕ ﺍﺯ ﺑﺮﺍﻯ ﻋﻮﺍﻡ ّ‬

‫‪٢٣٢‬‬

‫ﺣﺠﺖ ﺍﺳﺖ ﺑﺮ‬ ‫ﻧﻤﻰ ﻓﻬﻤﻨﺪ ﻭ ﺍﺣﺼﺎء ﻧﻤﻰ ﮐﻨﻨﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﻗﺮﺁﻥ ّ‬ ‫ﻗﻮﻩ ﺍﺩﺭﺍﮎ ﺁﻥ ﺩﺭ ﻣﺮﺩﻡ ﻧﺒﻮﺩ ﭼﮕﻮﻧﻪ‬ ‫ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﻋﺎﻟﻢ‪ .‬ﺍﮔﺮ ّ‬

‫ﺍﻟﻬﻴﻪ ﻫﻢ‬ ‫ﺣﺠﺖ ﺑﺮ ّ‬ ‫ﮐﻞ ﻭﺍﻗﻊ ﻣﻰ ﺷﺪ؟ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ‪ ،‬ﺑﺮ ﻣﻌﺮﻓﺖ ّ‬ ‫ّ‬ ‫ﻣﮑﻠﻒ ﻧﻴﺴﺖ ﻭ ﻻﺯﻡ ﻧﻪ ﺯﻳﺮﺍ ﮐﻪ ﻋﺮﻓﺎﻥ ﺍﻭ ﺍﻋﻈﻢ ﺍﺯ‬ ‫ﻧﻔﺴﻰ‬ ‫ّ‬

‫ﻋﺮﻓﺎﻥ ﮐﺘﺎﺏ ﺍﻭﺳﺖ ﻭ ﻋﻮﺍﻡ ﺍﺳﺘﻌﺪﺍﺩ ﺍﺩﺭﺍﮎ ﺁﻥ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺑﺎﺭﻯ‪،‬‬ ‫ﺍﻳﻦ ﺳﺨﻦ ﺑﻪ ﻏﺎﻳﺖ ﻟﻐﻮ ﻭ ﻏﻴﺮ ﻣﻘﺒﻮﻝ ﺍﺳﺖ‪ .‬ﻫﻤﻪ ﺍﺯ ﺭﻭﻯ ﮐﺒﺮ ﻭ‬

‫ﻏﺮﻭﺭ ﮔﻔﺘﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺭﻳﺎﺽ ﺭﺿﺎﻯ ﺍﻟﻬﻰ ﺩﻭﺭ ﮐﻨﻨﺪ‬

‫ﺣﻖ ﺍﻳﻦ ﻋﻮﺍﻡ ﺍﺯ‬ ‫ﻭ ﺯﻣﺎﻡ ﺁﻧﻬﺎ ﺭﺍ ﻣﺤﮑﻢ ﺣﻔﻆ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﻧﺰﺩ ّ‬ ‫ﺣﻖ ﺍﻋﺮﺍﺽ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺑﻪ ﻏﺎﻳﺖ ﻣﻘﺒﻮﻝ ﺗﺮ ﻭ‬ ‫ﻋﻠﻤﺎﻯ ﺍﻳﺸﺎﻥ ﮐﻪ ﺍﺯ ّ‬

‫ﺍﻟﻬﻴﻪ ﻭ ﺩﺭﮎ ﺑﻴﺎﻧﺎﺕ ﺣﻤﺎﻣﺎﺕ‬ ‫ﭘﺴﻨﺪﻳﺪﻩ ﺗﺮﻧﺪ‪ .‬ﻭ ﻓﻬﻢ ﮐﻠﻤﺎﺕ ّ‬

‫ﻣﻌﻨﻮﻳﻪ ﻫﻴﭻ ﺩﺧﻠﻰ ﺑﻪ ﻋﻠﻢ ﻇﺎﻫﺮﻯ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻣﻨﻮﻁ ﺑﻪ ﺻﻔﺎﻯ‬ ‫ّ‬

‫ﻗﻠﺐ ﻭ ﺗﺰﮐﻴﻪ ﻧﻔﻮﺱ ﻭ ﻓﺮﺍﻏﺖ ﺭﻭﺡ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺣﺎﻝ ﻋﺒﺎﺩﻯ‬ ‫ﭼﻨﺪ ﻣﻮﺟﻮﺩﻧﺪ ﮐﻪ ﺣﺮﻓﻰ ﺍﺯ ﺭﺳﻮﻡ ﻋﻠﻢ ﻧﺪﻳﺪﻩﺍﻧﺪ ﻭ ﺑﺮ ﺭﻓﺮﻑ‬

‫ﻋﻠﻢ ﺟﺎﻟﺴﻨﺪ ﻭ ﺍﺯ ﺳﺤﺎﺏ ﻓﻴﺾ ﺍﻟﻬﻰ ﺭﻳﺎﺽ ﻗﻠﻮﺑﺸﺎﻥ ﺑﻪ ﮔﻞ ﻫﺎﻯ‬

‫ﻓﻄﻮﺑﻰ ِ ُ ِ‬ ‫ﻟﻠﻤﺨﻠﺼﻴﻦ ِﻣﻦ‬ ‫ﺣﮑﻤﺖ ﻭ ﻻﻟﻪ ﻫﺎﻯ ﻣﻌﺮﻓﺖ ﺗﺰﻳﻴﻦ ﻳﺎﻓﺘﻪ‪ُ َ .‬‬ ‫َ‬ ‫‪" :‬‬ ‫ﮐﻔﺮﻭﺍ ِ ِ‬ ‫ﺑﺂﻳﺎﺕ‬ ‫َ ِ‬ ‫ﺍﻟﺬﻳﻦ َ َ ُ‬ ‫ﻋﻈﻴﻢ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ‪َ ‬‬ ‫ﻳﻮﻡ َ ٍ‬ ‫ﺍﻧﻮﺍﺭ َ ٍ‬ ‫ﻣﻦ َ ْ َ ِ‬ ‫ﺍ‪َ ‬ﻭ ِ ‪ِ ‬‬ ‫ﻋﺬﺍﺏ‬ ‫ﺭﺣﻤﺘﻰ َﻭ ‪َ ‬‬ ‫ﻟﻘﺎ‪‬ﻪ ‪َ ‬‬ ‫ﺍﻭﻟ‪‬ﮏ َ ُ ْ‬ ‫ﻳ‪‬ﺴﻮﺍ ِ ْ‬ ‫ﺍﻭﻟ‪‬ﮏ َ ‪ُ ‬‬ ‫ﻟﻬﻢ َ َ ٌ‬

‫‪٢٣٣‬‬

‫ﺹ ‪١٤٠‬‬

‫‪" :‬‬ ‫ﻟﺘﺎﺭﮐﻮﺍ ِ َ ِ‬ ‫ﺁﻟﻬﺘﻨﺎ‬ ‫ﺍﻟﻴﻢ‪ ١".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َ ُ ُ َ‬ ‫َ ٌ‬ ‫ﻳﻘﻮﻟﻮﻥ َ ‪ّ ‬‬ ‫ﺍ‪‬ﻨﺎ َ َ‬

‫ﻟﺸﺎﻋﺮ َ ُ ٍ‬ ‫ﻣﺠﻨﻮﻥ‪ ٢ ".‬ﻣﻀﻤﻮﻥ ﺍﻳﻦ ﺁﻳﻪ ﻭﺍﺿﺢ ﺍﺳﺖ‪ .‬ﻣﺸﺎﻫﺪﻩ‬ ‫ِ َ ٍِ‬

‫ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺗﻨﺰﻳﻞ ﺁﻳﺎﺕ ﭼﻪ ﻣﻰ ﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﻣﺎ ﺗﺮﮎ‬

‫ﮐﻨﻨﺪﻩ ﺍﻳﻢ ﺧﺪﺍﻳﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺷﺎﻋﺮﻯ ﻣﺠﻨﻮﻥ ؟ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ‬ ‫ﺳﺨﺮﻳﻪ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ‬ ‫ﺍﻟﻬﻴﻪ‬ ‫ّ‬ ‫ﺷﺎﻋﺮ ﻣﻰ ﻧﺎﻣﻴﺪﻧﺪ ﻭ ﺑﻪ ﺁﻳﺎﺕ ّ‬

‫ﺍﻭﻟﻴﻦ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﮐﻠﻤﺎﺗﻰ ﺍﺳﺖ‬ ‫ﻣﻰ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺍﺳﺎﻃﻴﺮ ّ‬

‫ﻣﺤﻤﺪ ﺁﻥ ﮐﻠﻤﺎﺕ ﺭﺍ ﺗﺮﮐﻴﺐ ﻧﻤﻮﺩﻩ ﻣﻰ ﮔﻮﻳﺪ‬ ‫ﮐﻪ ﻗﺒﻞ ﮔﻔﺘﻪ ﺷﺪﻩ ﻭ‬ ‫ّ‬

‫‪ ٢٣٥‬ﺍﺯ ﺧﺪﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﺑﻪ ﻣﺜﻞ ﻫﻤﺎﻥ ﺭﺍ ﺷﻨﻴﺪﻩ ﺍﻳﺪ ﮐﻪ ﻧﺴﺒﺖ‬ ‫ﺑﻪ ﺍﻳﻦ ﺍﻣﺮ ﻣﻰ ﺩﻫﻨﺪ ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺭﺍ ﺑﺎ ﮐﻠﻤﺎﺕ‬

‫ﻗﻮﻟﻬﻢ َﻭ‬ ‫ﮐﺒﺮ َ ُ ُ‬ ‫ﻗﺒﻞ ﺗﺮﮐﻴﺐ ﻧﻤﻮﺩﻩ ﻭ ﻳﺎ ﮐﻠﻤﺎﺗﻰ ﺍﺳﺖ ﻣﻐﻠﻮﻁ‪َ .‬ﻗﺪ َ ُ َ‬

‫ﻭﺣﺪﻫﻢ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺍﻧﮑﺎﺭﻫﺎ ﻭ‬ ‫‪َ ُ َ ٢٣٦‬‬ ‫ﺷﺄﻧﻬﻢ َ ‪ُ ‬‬ ‫ﺻﻐﺮ َ ُ ُ‬ ‫ﺍﻋﺘﺮﺍﺿﺎﺕ ﮐﻪ ﻣﺬﮐﻮﺭ ﺷﺪ ﮔﻔﺘﻨﺪ‪ :‬ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻭ ﻋﻴﺴﻰ‪،‬‬

‫ﻣﺴﺘﻘﻞ ﮐﻪ ﻧﺎﺳﺦ ﺷﺮﻳﻌﺖ ﺑﺎﺷﺪ‬ ‫ﻣﻮﺍﻓﻖ ﮐﺘﺐ ﻧﺒﺎﻳﺪ ﻧﺒﻲ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﮑﻤﻞ ﺷﺮﻳﻌﺖ ﻗﺒﻞ ﺑﺎﺷﺪ‪.‬‬ ‫ﻣﺒﻌﻮﺙ ﺷﻮﺩ‪ .‬ﺑﺎﻳﺪ ﺷﺨﺼﻰ ﺑﻴﺎﻳﺪ ﮐﻪ‬ ‫ّ‬ ‫ﻣﺪﻝ ﺑﺮ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ُ ّ‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ﻣﺸﻌﺮ ﺑﺮ ﺟﻤﻴﻊ ﻣﻄﺎﻟﺐ ّ‬

‫‪" :‬‬ ‫ﻋﺪﻡ ﺍﻧﻘﻄﺎﻉ ﻓﻴﻮﺿﺎﺕ‬ ‫ﺟﺎ‪‬ﮑﻢ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﺍﺳﺖ ﻧﺎﺯﻝ ﺷﺪ َﻭ َ َ ْ‬ ‫ّ‬ ‫ﻟﻘﺪ َ ‪ْ ُ ‬‬ ‫ﺯﻟﺘﻢ ﻓﻰ َ ‪‬‬ ‫ﻗﺒﻞ ِ ْ َ ‪ِ َ ‬‬ ‫ﺟﺎ‪‬ﮑﻢ‬ ‫ﻣﻦ َ ْ ُ‬ ‫ﻣﻤﺎ ‪ْ ُ ‬‬ ‫ﺷﮏ ِ ‪‬‬ ‫ﻓﻤﺎ ِ ْ ُ ْ‬ ‫ﻳﻮﺳﻒ ِ ْ‬ ‫ُ ُ ُ‬ ‫ﺑﺎﻟﺒﻴﻨﺎﺕ َ َ‬

‫ﻣﻦ َ ِ ِ‬ ‫ﺭﺳﻮﻻ‬ ‫ﺑﻪ َﺣ ّﺘﻰ ٕ َ‬ ‫ﺑﻌﺪﻩ َ ُ ً‬ ‫ﻟﻦ َ ْ َ َ‬ ‫ﺍﺫﺍ َ َ َ‬ ‫ﻗﻠﺘﻢ َ ْ‬ ‫ﻫﻠﮏ ُ ُ ْ‬ ‫ﻳﺒﻌﺚ ﺍ‪ْ ِ ُ‬‬

‫ﻣﺮﺗﺎﺏ‪ ٣".‬ﻭ ﺑﻪ ﺗﺤﻘﻴﻖ ﺁﻣﺪ ﺷﻤﺎ ﺭﺍ ﻳﻮﺳﻒ ﺍﺯ‬ ‫ﻫﻮ ُ ْ ِ ٌ‬ ‫ﮐﺬﻟﮏ ُ ِ ‪‬‬ ‫َ ِ َ‬ ‫ﻳﻀﻞ ﺍ‪َ ُ‬ﻣﻦ ُ َ‬ ‫ﻣﺴﺮﻑ ُ ْ َ ٌ‬ ‫‪-‬‬

‫‪ -‬ﺳﻮﺭﻫﻌﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬

‫‪٣‬ﺳﻮﺭﻩ ﻏﺎﻓﺮ)ﻣﺆﻣﻦ(‪ ،‬ﺁﻳﻪ ‪٣٤‬‬

‫ﺻﺎﻓﺎﺕ‪ ،‬ﺁﻳﻪ ‪٣٦‬‬ ‫‪ -٢‬ﺳﻮﺭﻩ‬ ‫ّ‬

‫ﺹ ‪١٤١‬‬

‫ﺷﮏ ﺍﺯ ﺁﻧﭽﻪ ﺁﻣﺪ ﺷﻤﺎ‬ ‫ﺑﻴﻨﻪ ﻫﺎ‪ ،‬ﭘﺲ ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩﻳﺪ ﺩﺭ‬ ‫ّ‬ ‫ﭘﻴﺶ ﺑﺎ ّ‬

‫ﺭﺍ ﺑﻪ ﺁﻥ‪ ،‬ﺗﺎ ﭼﻮﻥ ﻫﻼﮎ ﺷﺪ ﮔﻔﺘﻴﺪ ﻣﺒﻌﻮﺙ ﻧﻤﻰ ﮔﺮﺩﺍﻧﺪ ﺧﺪﺍ ﺑﻌﺪ‬ ‫ﺍﺯ ﺍﻭ ﺭﺳﻮﻟﻰ ﺭﺍ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺿﻼﻝ ﻣﻰ ﮐﻨﺪ ﺧﺪﺍ ﮐﺴﻰ ﺭﺍ ﮐﻪ‬ ‫ﺷﮏ ﺁﻭﺭﻧﺪﻩ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ‪ .‬ﭘﺲ‪،‬‬ ‫ﺍﻭﺳﺖ ﺍﺳﺮﺍﻑ ﮐﻨﻨﺪﻩ ﻭ‬ ‫ّ‬

‫ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺍﺩﺭﺍﮎ ﻓﺮﻣﺎﺋﻴﺪ ﻭ ﻳﻘﻴﻦ ﮐﻨﻴﺪ ﮐﻪ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﺍﻣﻢ ﺁﻥ‬

‫ﺗﻤﺴﮏ ﺟﺴﺘﻪ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺣﺮﻑ ﻫﺎﻯ‬ ‫ﻋﻬﺪ ﺑﻪ ﺁﻳﻪ ﺍﻯ ﺍﺯ ﮐﺘﺎﺏ‬ ‫ّ‬

‫ﻣﺰﺧﺮﻑ ﻣﻰ ﮔﻔﺘﻨﺪ ﮐﻪ ﺩﻳﮕﺮ ﻧﺒﻲ ﻧﺒﺎﻳﺪ ﺩﺭ ﺍﺑﺪﺍﻉ ﺑﻴﺎﻳﺪ‪ .‬ﻣﺜﻞ‬ ‫ّ‬ ‫ﺁﻧﮑﻪ ﺁﻳﻪ ﺍﻧﺠﻴﻞ ﺭﺍ ﮐﻪ ﻣﺬﮐﻮﺭ ﺷﺪﻩ‪ ،‬ﻋﻠﻤﺎﻯ ﺁﻥ ﺍﺳﺘﺪﻻﻝ ﺑﻪ ﺁﻥ‬

‫ﻣﺴﺘﻘﻞ‬ ‫ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﻫﺮﮔﺰ ﺣﮑﻢ ﺍﻧﺠﻴﻞ ﻣﺮﺗﻔﻊ ﻧﻤﻰ ﺷﻮﺩ ﻭ ﭘﻴﻐﻤﺒﺮﻯ‬ ‫ّ‬ ‫ﻣﺒﻌﻮﺙ ﻧﮕﺮﺩﺩ ّﺍﻻ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﺷﺮﻳﻌﺖ ﺍﻧﺠﻴﻞ‪ .‬ﻭ ﺍﮐﺜﺮﻯ ﺍﺯ ﻣﻠﻞ‬ ‫ﻣﺒﺘﻼ ﺑﻪ ﺍﻳﻦ ﻣﺮﺽ ﺭﻭﺣﻰ ﺷﺪﻩﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻫﻞ ﻓﺮﻗﺎﻥ ﺭﺍ‬

‫ﺍﻟﻨﺒﻴﻴﻦ ﻣﺤﺘﺠﺐ‬ ‫ﻣﻰ ﺑﻴﻨﻰ ﮐﻪ ﭼﮕﻮﻧﻪ ﺑﻪ ﻣﺜﻞ ﺍﻣﻢ ﻗﺒﻞ ﺑﻪ ﺫﮐﺮ ﺧﺎﺗﻢ ّ ّ‬ ‫ﺗﺄﻭﻳﻠﻪ ٕ ّﺍﻻ‬ ‫ﮔﺸﺘﻪﺍﻧﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ّ‬ ‫ﻳﻌﻠﻢ َ ِ َ ُ‬ ‫ﻣﻘﺮﻧﺪ ﺑﺮ ﺍﻳﻨﮑﻪ "ﻣﺎ َ ْ َ ُ‬

‫ﺍﻣﻬﺎ ﻭ‬ ‫ﺍ‪َ ُ ِ ّ َ ُ‬‬ ‫ﺍﻟﻌﻠﻢ‪ ١ ".‬ﺑﻌﺪ ﮐﻪ ﺭﺍﺳﺦ ﺩﺭ ﻋﻠﻮﻡ ﻭ ّ‬ ‫ﻭﺍﻟﺮﺍﺳﺨﻮﻥ ِﻓﻰ ِ ِ‬

‫ﻧﻔﺴﻬﺎ ﻭ ﺫﺍﺗﻬﺎ ﻭ ﺟﻮﻫﺮﻫﺎ ﺑﻴﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﻗﺪﺭﻯ ﻣﺨﺎﻟﻒ‬

‫ﻫﻮﺍﻯ ﺍﻳﺸﺎﻥ ﻭﺍﻗﻊ ﻣﻰ ﺷﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﺷﻨﻮﻯ ﮐﻪ ﭼﻪ‬

‫ﻣﻰ ﮔﻮﻳﻨﺪ ﻭ ﭼﻪ ﻣﻰ ﮐﻨﻨﺪ‪ .‬ﻭ ﻧﻴﺴﺖ ﺍﻳﻨﻬﺎ ﻣﮕﺮ ﺍﺯ ﺭﺅﺳﺎﻯ ﻧﺎﺱ‬ ‫ﺩﺭ ﺩﻳﻦ ﻳﻌﻨﻰ ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﺍﻟﻬﻰ ﺑﺠﺰ ﻫﻮﻯ ﺍﺧﺬ ﻧﮑﺮﺩﻩﺍﻧﺪ ﻭ ﺑﻐﻴﺮ‬

‫ﺫﻫﺐ ﻣﺬﻫﺒﻰ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ ﻭ ﺑﻪ ﺣﺠﺒﺎﺕ ﻋﻠﻢ ﻣﺤﺘﺠﺐ ﮔﺸﺘﻪﺍﻧﺪ ﻭ ﺑﻪ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٧‬‬

‫‪٢٣٧‬‬

‫ﺹ ‪١٤٢‬‬

‫ﺭﺏ ﺍﻻﻧﺎﻡ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ‪:‬‬ ‫ﺿﻼﻟﺖ ﺁﻥ ﮔﻤﺮﺍﻩ ﺷﺪﻩﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﺗﺼﺮﻳﺢ ﺗﻤﺎﻡ ّ‬

‫ﺍﺿﻠ‪ُ ‬ﻪ ﺍ‪َ ُ‬ﻋﻠﻰ ِﻋﻠٍْﻢ ﻭ‬ ‫ﻣﻦ ‪َ َ ‬‬ ‫ﺍﻓﺮﺍﻳﺖ َ ِ‬ ‫ﺍﻟﻬﻪ َ ُ‬ ‫ﺍﺗﺨﺬ ٕ َ ُ‬ ‫ﻫﻮﺍﻩ ﻭ َ َ‬ ‫"َ​َ​َ​َْ َ‬

‫ﺟﻌﻞ َﻋﻠﻰ َ َ ِ ِ‬ ‫ﺳﻤﻌﻪ ﻭ َ ْ ِ ِ‬ ‫ﺧﺘﻢ َﻋﻠﻰ َ ْ ِ ِ‬ ‫ﻓﻤﻦ‬ ‫ﻗﻠﺒﻪ ﻭ َ َ َ‬ ‫ﺑﺼﺮﻩ ِ َ َ ً‬ ‫ﻏﺸﺎﻭﺓ َ َ ْ‬ ‫َ َ َ‬

‫ﻣﻦ َ ْ ِ‬ ‫َْ ِ ِ‬ ‫ﺗﺬﮐﺮﻭﻥ‪ ١ ".‬ﻳﻌﻨﻰ ﺁﻳﺎ ﺩﻳﺪﻯ ﺁﻥ‬ ‫ﺍﻓﻼ َ َ ‪َ ُ ‬‬ ‫ﺑﻌﺪ ﺍ‪َ َ ِ‬‬ ‫ﻳﻬﺪﻳﻪ ِ ْ‬

‫ﻏﺎﻓﻞ ﺭﺍ ﮐﻪ ﮔﺮﻓﺖ ﺧﺪﺍﻯ ﺧﻮﺩ ﺧﻮﺍﻫﺶ ﻫﺎﻯ ﻧﻔﺲ ﺧﻮﺩ ﺭﺍ ﻭ ﺍﺿﻼﻝ ﮐﺮﺩ‬

‫ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺮ ﻋﻠﻤﻰ‪ ،‬ﻭ ﻣﻬﺮ ﻧﻬﺎﺩ ﺑﺮ ﮔﻮﺵ ﻭ ﺩﻟﺶ ﻭ ﮔﺮﺩﺍﻧﻴﺪ‬

‫ﺑﺮ ﭼﺸﻤﺶ ﭘﺮﺩﻩ‪ ،‬ﭘﺲ ﮐﻪ ﻫﺪﺍﻳﺖ ﻣﻰ ﮐﻨﺪ ﺍﻭ ﺭﺍ ﺍﺯ ﺑﻌﺪ ﺧﺪﺍ؟‬

‫‪٢٣٨‬‬

‫ﻋﻠﻢ"‪٢ ،‬ﺍﮔﺮ ﭼﻪ‬ ‫ﺁﻳﺎ ﭘﻨﺪ ﻧﻤﻰ ﮔﻴﺮﻳﺪ؟ ﺩﺭ ﻣﻌﻨﻰ" َ َ ‪ُ ‬‬ ‫ﻭﺍﺿﻠﻪ ﺍ‪َ ‬ﻋﻠﻰ ِ ٍ‬

‫ﺩﺭ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺫﮐﺮ ﺷﺪﻩ ﻭ ﻟﻴﮑﻦ ﻧﺰﺩ ﺍﻳﻦ ﻓﺎﻧﻰ‪ ،‬ﻣﻘﺼﻮﺩ‬

‫ﺣﻖ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ‬ ‫ﺍﺯ ﺁﻳﻪ ﻋﻠﻤﺎﻯ ﻋﺼﺮﺍﻧﺪ ﮐﻪ ﺍﻋﺮﺍﺽ ﺍﺯ ﺟﻤﺎﻝ ّ‬

‫ﻣﺘﻤﺴﮏ ﺷﺪﻩ ﺑﺮ‬ ‫ﻋﻠﻮﻡ ﺧﻮﺩ ﮐﻪ ﺍﺯ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﻧﺎﺷﻰ ﮔﺸﺘﻪ‬ ‫ّ‬

‫ﺍﻧﺘﻢ‬ ‫ﻧﺒﺄ ﺍﻟﻬﻰ ﻭ ﺍﻣﺮ ﺍﻭ ﺍﺣﺘﺠﺎﺝ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ْ ُ " .‬‬ ‫ﻧﺒﺎ‪ٌ ِ َ ‬‬ ‫ﻋﻈﻴﻢ َ ُ ْ‬ ‫ﻫﻮ َ َ‬ ‫ﻗﻞ ُ َ‬ ‫‪" :‬‬ ‫ﻋﻠﻴﻬﻢ‬ ‫ﻣﻌﺮﺿﻮﻥ‪ ٣".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ٕ َ‬ ‫ﻋﻨﻪ ُ ِ ُ َ‬ ‫ﺗﺘﻠﻰ َ َ ْ ْ‬ ‫ﺍﺫﺍ ُ ْ‬ ‫َُْ‬

‫ﺁﻳﺎﺗﻨﺎ َ ‪ٍ َ ‬‬ ‫ﻳﺼﺪﮐﻢ‬ ‫ﺑﻴﻨﺎﺕ َ ُ‬ ‫ﻗﺎﻟﻮﺍ ﻣﺎ َ َ‬ ‫ﻫﺬﺍ ٕ ّﺍﻻ َ ُ ٌ‬ ‫ﺭﺟﻞ ُ ُ‬ ‫ﻳﺮﻳﺪ َﺍ ْﻥ َ ُ ‪ْ ُ ‬‬ ‫ُ‬

‫ﻣﻔﺘﺮﻯ‪٤".‬‬ ‫ﺁﺑﺎﺅﮐﻢ ﻭ َ ُ‬ ‫ﻗﺎﻟﻮﺍ ﻣﺎ َﻫﺬﺍ ٕ ّﺍﻻ ٕ ٌ‬ ‫ﮐﺎﻥ َ ْ ُ ُ‬ ‫ﻋﻤﺎ َ َ‬ ‫ﻳﻌﺒﺪ ُ ُ ْ‬ ‫َ ّ‬ ‫ﺍﻓﮏ ُ ْ َ ً‬

‫ﺍﻟﺤﻖ ﻳﻘﻮﻝ ‪ :‬ﻭ ﭼﻮﻥ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ﺑﺮ ﺍﻳﺸﺎﻥ‪ ،‬ﻳﻌﻨﻰ ﺑﺮ ﺁﻥ ﮐﻔﺮﻩ ﻓﺠﺮﻩ‪ ،‬ﺁﻳﺎﺕ‬ ‫ﻭ‬ ‫ّ‬ ‫ِ‬ ‫ﺣﻖ ﺑﻰ ﺧﺒﺮﺍﻥ‪ ،‬ﻧﻴﺴﺖ‬ ‫ﺍﺣﺪﻳﻪ‪ ،‬ﮔﻮﻳﻨﺪ ﺁﻥ‬ ‫ﻗﺪﺳﻴﻪ‬ ‫ﻣﺸﺮﮐﺎﻥ ﺍﺯ ّ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻳﻦ ﺭﺳﻮﻝ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﮕﺮ ﻣﺮﺩﻯ ﮐﻪ ﻣﻰ ﺧﻮﺍﻫﺪ ﻣﻨﻊ ﮐﻨﺪ ﺷﻤﺎ ﺭﺍ‬ ‫ﺍﺯ ﺁﻧﭽﻪ ﮐﻪ ﻣﻰ ﭘﺮﺳﺘﻴﺪﻧﺪ ﺁﻥ ﺭﺍ ﭘﺪﺭﻫﺎﻯ ﺷﻤﺎ ﻭ ﺩﻳﮕﺮ ﮔﻔﺘﻨﺪ‬

‫‪-‬‬

‫‪١‬ﻭ‪ -٢‬ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬ ‫‪٤‬ﺳﻮﺭﻩ ﺳﺒﺄ‪ ،‬ﺁﻳﻪ ‪٤٣‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺹ‪ ،‬ﺁﻳﻪ ‪٦٨-٦ ٧‬‬

‫ﺹ ‪١٤٣‬‬

‫ﻧﻴﺴﺖ ﺍﻳﻦ ﻣﮕﺮ ﮐﺬﺑﻰ ﺍﻓﺘﺮﺍ ﮐﺮﺩﻩ ﺷﺪﻩ‪ .‬ﺑﺸﻨﻮﻳﺪ ﻧﺪﺍﻯ ﻗﺪﺱ‬

‫ﺍﻟﻬﻰ ﻭ ﻧﻮﺍﻯ ﺧﻮﺵ ﺻﻤﺪﺍﻧﻰ ﺭﺍ ﮐﻪ ﭼﮕﻮﻧﻪ ﺩﺭ ﺗﻠﻮﻳﺢ‪ ،‬ﺍﻧﺬﺍﺭ‬

‫‪٢٣٩‬‬

‫ﻣﮑﺬﺑﻴﻦ ﺁﻳﺎﺕ ﺭﺍ ﻭ ﺑﻴﺰﺍﺭﻯ ﺟﺴﺘﻪ ﻣﻨﮑﺮﻳﻦ ﮐﻠﻤﺎﺕ‬ ‫ﻓﺮﻣﻮﺩﻩ‬ ‫ّ‬ ‫ﻗﺪﺳﻴﻪ ﺭﺍ‪ .‬ﻭ ُﺑﻌﺪ ﻧﺎﺱ ﺭﺍ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺍﺯ ﮐﻮﺛﺮ ﻗﺮﺏ ﻭ‬ ‫ّ‬

‫ﺍﻋﺮﺍﺽ ﻭ ﺍﺳﺘﮑﺒﺎﺭ ﺁﻥ ﻣﺤﺮﻭﻣﺎﻥ ﺭﺍ ﺑﺮ ﺁﻥ ﺟﻤﺎﻝ ﻗﺪﺱ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ‬

‫ﺁﻥ ﺟﻮﻫﺮ ﻟﻄﻒ ﻭ ﮐﺮﻡ‪ ،‬ﻫﻴﺎﮐﻞ ﻋﺪﻡ ﺭﺍ ﺑﻪ ﻋﺮﺻﻪ ِﻗَﺪﻡ ﻫﺪﺍﻳﺖ‬

‫ﻗﺪﺳﻴﻪ ﻏﻨﺎ ﺩﻻﻟﺖ‬ ‫ﻣﻰ ﻓﺮﻣﻮﺩ ﻭ ﺁﻥ ﻓﻘﻴﺮﺍﻥ ﺣﻘﻴﻘﻰ ﺭﺍ ﺑﻪ ﺷﺮﻳﻌﻪ‬ ‫ّ‬

‫ﻣﻰ ﻧﻤﻮﺩ ﻣﻊ ﺫﻟﮏ ﺑﻌﻀﻰ ﻣﻰ ﮔﻔﺘﻨﺪ ﺍﻳﻦ ﻣﺮﺩﻯ ﺍﺳﺖ ﺍﻓﺘﺮﺍ ﮐﻨﻨﺪﻩ ﺑﺮ‬

‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﺎﻟﻤﻴﺎﻥ ﻭ ﺑﻌﻀﻰ ﻣﻰ ﮔﻔﺘﻨﺪ ﺍﻳﻦ ﻣﻨﻊ ﮐﻨﻨﺪﻩ ﺍﺳﺖ ﻧﺎﺱ ﺭﺍ‬ ‫ﺍﺯ ﺷﺮﻳﻌﻪ ﺩﻳﻦ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﺑﺮﺧﻰ ﻧﺴﺒﺖ ﺟﻨﻮﻥ ﻣﻰ ﺩﺍﺩﻧﺪ ﻭ ﺍﻣﺜﺎﻝ‬

‫ﺫﻟﮏ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﮐﻨﻴﺪ ﭼﻪ ﺳﺨﻦ ﻫﺎﻯ ﻟﻐﻮ ﮐﻪ ﺑﻪ‬

‫ﺁﻥ ﺟﻮﻫﺮ ﺑﻘﺎ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﭼﻪ ﻧﺴﺒﺖ ﻫﺎ ﻭ ﺧﻄﺎﻫﺎ ﮐﻪ ﺑﻪ ﺁﻥ ﻣﻨﺒﻊ ﻭ‬ ‫ﻣﻌﺪﻥ ﻋﺼﻤﺖ ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﻭ ﻟﻮﺡ ﻗﺪﺱ‬

‫ﻣﮑﺬﺑﻴﻦ ﻭ‬ ‫ﺻﻤﺪﺍﻧﻰ ﺩﺭ ﺟﻤﻴﻊ ﺍﻭﺭﺍﻕ ﻭ ﮐﻠﻤﺎﺕ‪ ،‬ﺍﻧﺬﺍﺭ ﻓﺮﻣﻮﺩﻩ‬ ‫ّ‬ ‫ﻣﻌﺮﺿﻴﻦ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﺭﺍ ﻭ ﺑﺸﺎﺭﺕ ﻓﺮﻣﻮﺩﻩ ﻣﻘﺒﻠﻴﻦ ﺁﻥ ﺭﺍ‪ ،‬ﺑﺎ‬

‫ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﻘﺪﺭ ﺍﻋﺘﺮﺍﺿﺎﺕ ﮐﻪ ﺑﺮ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﺍﺯ ﺳﻤﺎﻭﺍﺕ‬

‫ﺑﺪﻋﻴﻪ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﭼﺸﻢ ﺍﻣﮑﺎﻥ ﭼﻨﻴﻦ ﻓﻀﻠﻰ‬ ‫ﻗﺪﺳﻴﻪ‬ ‫ّ‬ ‫ّ‬ ‫ﻗﻮﻩ ﺳﻤﻊ ﺍﮐﻮﺍﻥ ﭼﻨﻴﻦ ﻋﻨﺎﻳﺘﻰ ﻧﺸﻨﻴﺪﻩ ﮐﻪ ﺁﻳﺎﺕ ﺑﻪ‬ ‫ﻧﺪﻳﺪﻩ ﻭ ّ‬

‫ﻣﺜﺎﺑﻪ ﻏﻴﺚ ﻧﻴﺴﺎﻧﻰ ﺍﺯ ﻏﻤﺎﻡ ﺭﺣﻤﺖ ﺭﺣﻤﺎﻧﻰ ﺟﺎﺭﻯ ﻭ ﻧﺎﺯﻝ‬

‫ﺷﻮﺩ‪ .‬ﭼﻪ ﮐﻪ ﺍﻧﺒﻴﺎﻯ ﺍﻭﻟﻮﺍﻟﻌﺰﻡ ﮐﻪ ﻋﻈﻤﺖ ﻗﺪﺭ ﻭ ﺭﻓﻌﺖ‬

‫‪٢٤٠‬‬

‫ﺹ ‪١٤٤‬‬

‫ﻣﻘﺎﻣﺸﺎﻥ ﭼﻮﻥ ﺷﻤﺲ ﻭﺍﺿﺢ ﻭ ﻻﺋﺢ ﺍﺳﺖ ﻣﻔﺘﺨﺮ ﺷﺪﻧﺪ ﻫﺮ‬

‫ﮐﺪﺍﻡ ﺑﻪ ﮐﺘﺎﺑﻰ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﻫﺴﺖ ﻭ ﻣﺸﺎﻫﺪﻩ ﺷﺪﻩ ﻭﺁﻳﺎﺕ ﺁﻥ‬

‫ﺍﺣﺼﺎ ﮔﺸﺘﻪ ﻭ ﺍﺯ ﺍﻳﻦ ﻏﻤﺎﻡ ﺭﺣﻤﺖ ﺭﺣﻤﺎﻧﻰ ﺍﻳﻦ ﻗﺪﺭ ﻧﺎﺯﻝ ﺷﺪﻩ‬ ‫ﺍﻻﻥ ﺑﻪ‬ ‫ﮐﻪ ﻫﻨﻮﺯ ﺍﺣﺪﻯ ﺍﺣﺼﺎ ﻧﻨﻤﻮﺩﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺑﻴﺴﺖ‬ ‫ّ‬ ‫ﻣﺠﻠﺪ ٓ‬

‫ﺩﺳﺖ ﻣﻰ ﺁﻳﺪ ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ ﮐﻪ ﻫﻨﻮﺯ ﺑﻪ ﺩﺳﺖ ﻧﻴﺎﻣﺪﻩ ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ‬

‫‪٢٤١‬‬

‫ﻫﻢ ﮐﻪ ﺗﺎﺭﺍﺝ ﺷﺪﻩ ﻭ ﺑﻪ ﺩﺳﺖ ﻣﺸﺮﮐﻴﻦ ﺍﻓﺘﺎﺩﻩ ﻭ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ‬ ‫ﺗﻔﮑﺮ ﻧﻤﻮﺩ ﻭ‬ ‫ﭼﻪ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﻯ ﺑﺮﺍﺩﺭ‪ ،‬ﺑﺎﻳﺪ ﭼﺸﻢ ﮔﺸﻮﺩ ﻭ‬ ‫ّ‬

‫ﺍﻟﻬﻴﻪ ﺷﺪ ﮐﻪ ﺷﺎﻳﺪ ﺍﺯ ﻣﻮﺍﻋﻆ ﻭﺍﺿﺤﻪ ﮐﺘﺎﺏ‬ ‫ﻣﻠﺘﺠﻰ ﺑﻪ ﻣﻈﺎﻫﺮ ّ‬

‫ﻣﺘﻨﺒﻪ ﺷﻮﻳﻢ‪ ،‬ﺍﻋﺘﺮﺍﺽ‬ ‫ﭘﻨﺪ ﮔﻴﺮﻳﻢ ﻭ ﺍﺯ ﻧﺼﺎﺋﺢ ﻣﺬﮐﻮﺭﻩ ﺩﺭ ﺍﻟﻮﺍﺡ ّ‬

‫ﺑﺮ ُﻣﻨﺰﻝ ﺁﻳﺎﺕ ﻧﮑﻨﻴﻢ‪ ،‬ﺍﻣﺮﺵ ﺭﺍ ﺑﻪ ﺟﺎﻥ ﺗﺴﻠﻴﻢ ﮐﻨﻴﻢ ﻭ ﺣﮑﻤﺶ‬

‫ﺭﺍ ﺑﻪ ﺗﻤﺎﻡ ﺟﺎﻥ ﻭ ﺭﻭﺍﻥ ﻗﺒﻮﻝ ﻧﻤﺎﺋﻴﻢ ﻭ ﻣﺬﻋﻦ ﺷﻮﻳﻢ ﮐﻪ ﺷﺎﻳﺪ ﺩﺭ‬

‫ﺍﻧﻪ‬ ‫ﻓﻀﺎﻯ ﺭﺣﻤﺖ ﻭﺍﺭﺩ ﺷﻮﻳﻢ ﻭ ﺩﺭ ﺷﺎﻃﻰ ﻓﻀﻞ ﻣﺴﮑﻦ ﻳﺎﺑﻴﻢ‪َ .‬ﻭ ٕ ّ ُ‬

‫‪ِ ِ ِ ٢٤٢‬‬ ‫ﺭﺣﻴﻢ ‪.‬‬ ‫ﻟﻐﻔﻮﺭ َ ٌ‬ ‫ﺑﻌﺒﺎﺩﻩ َ َ ُ ٌ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‬

‫‪:‬‬

‫"‬ ‫ﺁﻣﻨﺎ ِﺑﺎ‪َ ِ‬ﻭ َﻣﺎ‬ ‫ُ ْ‬ ‫ﻣﻨﺎ ٕ ّﺍﻻ َ ْ‬ ‫ﻗﻞ ﻳﺎ َ ْ َ‬ ‫ﺍﻟﮑﺘﺎﺏ َﻫﻞ َ ْ ِ ُ َ‬ ‫ﺍﻫﻞ ِ ِ‬ ‫ﺍﻥ َ ‪‬‬ ‫ﺗﻨﻘﻤﻮﻥ ‪‬‬

‫ﻓﺎﺳﻘﻮﻥ‪١ ".‬‬ ‫ﺍﻟﻴﻨﺎ ﻭ َﻣﺎ ُ ْ ِ َ‬ ‫ُ ِْ َ‬ ‫ﻣﻦ َﻗﺒْ ُﻞ ﻭ َ ‪‬‬ ‫ﺍﮐﺜﺮﮐﻢ َ ِ ُ َ‬ ‫ﺍﻧﺰﻝ ِ ْ‬ ‫ﺍﻥ َ ْ َ َ ُ ْ‬ ‫ﺍﻧﺰﻝ ٕ َ ْ َ‬

‫ﺣﺠﻴﺖ ﺁﻳﺎﺕ‬ ‫ﭼﻘﺪﺭ ﻭﺍﺿﺢ ﺍﺳﺖ ﻣﻘﺼﻮﺩ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﭼﻪ ﻣﺒﺮﻫﻦ ﺍﺳﺖ ّ ّ‬

‫ﺍﺫﻳﺖ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﻧﺴﺒﺖ ﮐﻔﺮ‬ ‫ﻣﻨﺰﻟﻪ‪ .‬ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻭﻗﺘﻰ ﻧﺎﺯﻝ ﺷﺪ ﮐﻪ ّ‬ ‫ﮐﻔﺎﺭ ﺑﻪ ﺍﺳﻼﻡ ّ‬ ‫ﻣﻰ ﺩﺍﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﻧﺴﺒﺖ ﻣﻰ ﺩﺍﺩﻧﺪ ﺑﻪ ﺍﺻﺤﺎﺏ ﺁﻥ ﺣﻀﺮﺕ ﮐﻪ‬

‫ﮐﺬﺍﺏ ﻣﺆﻣﻦ ﻭ ﻣﻮﻗﻦ‬ ‫ﺑﻪ ﺧﺪﺍ ﮐﺎﻓﺮ ﺷﺪﻩ ﺍﻳﺪ ﻭ ﺑﻪ ﺳﺎﺣﺮﻯ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‪ ،‬ﺁﻳﻪ ‪٥٩‬‬

‫ﺹ ‪١٤٥‬‬

‫ﻗﻮﺕ‬ ‫ﮔﺸﺘﻪ ﺍﻳﺪ‪ .‬ﻭ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﮐﻪ ﻫﻨﻮﺯ ﺍﻣﺮ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ّ‬

‫ﻧﺪﺍﺷﺖ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﻭ ﻣﮑﺎﻥ ﮐﻪ ﺩﻭﺳﺘﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻣﻼﻗﺎﺕ‬

‫ﺳﺐ ﺑﺮ ﺁﻥ ﻣﻘﺒﻠﻴﻦ ٕﺍﻟﻰ‬ ‫ﺍﺫﻳﺖ ﻭ ﺯﺟﺮ ﻭ ﺭﺟﻢ ﻭ‬ ‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻧﻬﺎﻳﺖ ّ‬ ‫ّ‬ ‫ﺍ‪ ‬ﻣﻌﻤﻮﻝ ﻣﻰ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻭﻗﺖ ﺍﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﺍﺯ ﺳﻤﺎء‬

‫ﺍﺣﺪﻳﻪ ﻧﺎﺯﻝ ﺷﺪ ﺑﻪ ﺑﺮﻫﺎﻧﻰ ﻭﺍﺿﺢ ﻭ ﺩﻟﻴﻠﻰ ﻻﺋﺢ‪ .‬ﻭ ﺗﻌﻠﻴﻢ ﻓﺮﻣﻮﺩ‬ ‫ّ‬ ‫ﺍﺻﺤﺎﺏ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﮐﻪ ﺑﮕﻮﺋﻴﺪ ﺑﻪ ﮐﺎﻓﺮﺍﻥ ﻭ ﻣﺸﺮﮐﺎﻥ ﮐﻪ ﺁﻳﺎ‬

‫ﺍﺫﻳﺖ ﻣﻰ ﮐﻨﻴﺪ ﻣﺎ ﺭﺍ ﻭ ﺳﺘﻢ ﻣﻰ ﻧﻤﺎﺋﻴﺪ ﻭ ﻋﻤﻠﻰ ﺍﺯ ﻣﺎ ﺻﺎﺩﺭ ﻧﺸﺪ‬ ‫ّ‬

‫ﻣﮕﺮ ﺁﻧﮑﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻳﻢ ﺑﻪ ﺧﺪﺍ ﻭ ﺑﻪ ﺁﻳﺎﺗﻰ ﮐﻪ ﻧﺎﺯﻝ ﺷﺪ ﺑﺮ ﻣﺎ ﺍﺯ‬

‫ﻣﺤﻤﺪ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺁﻳﺎﺗﻰ ﮐﻪ ﻧﺎﺯﻝ ﺷﺪ ﺑﺮ ﺍﻧﺒﻴﺎﻯ ﺍﻭ ﺍﺯ ﻗﺒﻞ‬ ‫ﻟﺴﺎﻥ‬ ‫ّ‬

‫ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﺗﻘﺼﻴﺮﻯ ﻧﺪﺍﺭﻳﻢ ﻣﮕﺮ ﺁﻧﮑﻪ ﺁﻳﺎﺕ ﺟﺪﻳﺪﻩ‬

‫ﻣﺤﻤﺪ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﺁﻳﺎﺕ ﻗﺪﻳﻤﻪ ﮐﻪ ﺑﺮ‬ ‫ﺍﻟﻬﻴﻪ ﺭﺍ ﮐﻪ ﺑﺮ‬ ‫ّ‬ ‫ﺑﺪﻳﻌﻪ ّ‬

‫ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﻧﺎﺯﻝ ﺷﺪ ﺟﻤﻴﻊ ﺭﺍ ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﺩﺍﻧﺴﺘﻴﻢ ﻭ ﺗﺼﺪﻳﻖ ﻭ‬

‫ﺍﺣﺪﻳﻪ ﺗﻌﻠﻴﻢ‬ ‫ﺍﺫﻋﺎﻥ ﻧﻤﻮﺩﻳﻢ‪ .‬ﻭ ﺍﻳﻦ ﺩﻟﻴﻠﻰ ﺍﺳﺖ ﮐﻪ ﺳﻠﻄﺎﻥ‬ ‫ّ‬

‫ﻓﺮﻣﻮﺩﻩ ﻋﺒﺎﺩ ﺧﻮﺩ ﺭﺍ‪ .‬ﻣﻊ ﺫﻟﮏ ﺁﻳﺎ ﺟﺎﺋﺰ ﺍﺳﺖ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺪﻳﻌﻪ‬ ‫ﮐﻪ ﺍﺣﺎﻃﻪ ﻓﺮﻣﻮﺩ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺭﺍ‪ ،‬ﺍﺯ ﺁﻥ ﻣﻌﺮﺽ ﺷﻮﻧﺪ ﻭ ﺧﻮﺩ‬

‫‪٢٤٣‬‬

‫ﺭﺍ ﺍﺯ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﺩﺍﻧﻨﺪ؟ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﻣﺆﻣﻦ ﺷﻮﻧﺪ ُﻣﻨﺰﻝ ﺁﻳﺎﺕ ﺭﺍ؟ ﺑﻪ‬ ‫ﻣﻘﺮﻳﻦ ﺭﺍ ﺍﺯ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﻣﺤﺴﻮﺏ‬ ‫ﺍﻳﻦ ﺍﺳﺘﺪﻻﻝ ﮐﻪ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ ّ‬

‫ﺍﺣﺪﻳﻪ ﺭﺍ ﺍﺯ‬ ‫ﻣﻘﺮﻳﻦ ﺁﻳﺎﺕ‬ ‫ّ‬ ‫ﺛﻢ ﺣﺎﺷﺎ ﮐﻪ ﻣﻘﺒﻠﻴﻦ ﻭ ّ‬ ‫ﻧﻔﺮﻣﺎﻳﺪ؟ ﺣﺎﺷﺎ ّ‬

‫ﺣﺠﺖ ﻣﺜﺒﺘﻪ ﺭﺍ ﺗﻬﺪﻳﺪ ﻓﺮﻣﺎﻳﺪ‪.‬‬ ‫ﺍﺑﻮﺍﺏ ﺭﺣﻤﺖ ﺧﻮﺩ ﺑﺮﺍﻧﺪ ﻭ‬ ‫ﻣﺘﻤﺴﮑﻴﻦ ﺑﻪ ّ‬ ‫ّ‬ ‫ﺍﻻﻣﺮ ِ ِ ِ ِ‬ ‫ﺍﻟﺤﻖ ِ ِ ِ‬ ‫ﺑﮑﻠﻤﺎﺗﻪ َﻭ‬ ‫ﻣﺤﻘﻖ َ ِ‬ ‫ﻣﺜﺒﺖ ْ ‪‬‬ ‫ﺑﺂﻳﺎﺗﻪ َﻭ ُ َ ‪ُ ‬‬ ‫ﺍﻧﻪ ُ ْ ِ ُ‬ ‫ٕﺍﺫ ٕ ‪ُ ‬‬

‫ﺹ ‪١٤٦‬‬

‫‪٢٤٤‬‬

‫ﺍﻟﻘﺪﻳﺮ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪":‬‬ ‫ﺍﻟﻤﻬﻴﻤﻦ َ ُ‬ ‫ﺍﻟﻤﻘﺘﺪﺭ ُ َ ِ ُ‬ ‫ﻟﻬﻮ ُ َ ِ ُ‬ ‫ٕ‪ُ‬‬ ‫ﺍﻧﻪ َ ُ َ‬

‫ﺑﺎﻳﺪﻳﻬﻢ‬ ‫ﻧﺰﻟﻨﺎ َ َ ْ َ‬ ‫ﻋﻠﻴﮏ ِﮐﺘﺎﺑﴼ ِﻓﻰ ِ ْ َ ٍ‬ ‫ﻓﻠﻤﺴﻮﻩ ِ َ ْ ِ ِ ْ‬ ‫َﻭ َ ْ‬ ‫ﻗﺮﻃﺎﺱ َ َ َ ُ ُ‬ ‫ﻟﻮ َ ‪َ ْ ‬‬

‫ﻣﺒﻴﻦ‪ ١ " .‬ﻭ ﺍﮐﺜﺮﻯ ﺁﻳﺎﺕ‬ ‫َ​َ َ‬ ‫ﮐﻔﺮﻭﺍ ٕ ْ‬ ‫ﺳﺤﺮ ُ ٌ‬ ‫ﺍﻥ َﻫﺬﺍ ِ ّﺍﻻ ِ ٌ‬ ‫ﺍﻟﺬﻳﻦ َ َ ُ‬ ‫ﻟﻘﺎﻝ ‪َ ِ ‬‬

‫ﻣﺪﻝ ﻭ ﻣﺸﻌﺮ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﻨﺪﻩ ﺍﺧﺘﺼﺎﺭ ﻧﻤﻮﺩﻡ ﺑﻪ ﺍﻳﻦ‬ ‫ﻓﺮﻗﺎﻧﻴﻪ‬ ‫ّ‬ ‫ّ‬ ‫ﺁﻳﺎﺕ ﻣﺬﮐﻮﺭﻩ‪ .‬ﻭ ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺎﺏ ﺟﺰ‬ ‫ﺣﺠﺖ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ ﺑﺮﺍﻯ ﻣﻌﺮﻓﺖ ﻣﻈﺎﻫﺮ ﺟﻤﺎﻝ‬ ‫ﺁﻳﺎﺕ ﺭﺍ ﮐﻪ ّ‬

‫ﻣﺘﻤﺴﮏ ﺷﻮﻧﺪ ﻭ ﺍﻋﺘﺮﺍﺽ‬ ‫ﺧﻮﺩ‪ ،‬ﺩﻳﮕﺮ ﺍﻣﺮﻯ ﺫﮐﺮ ﺷﺪﻩ ﺗﺎ ﺑﻪ ﺁﻥ‬ ‫ّ‬

‫ﻧﻤﺎﻳﻨﺪ؟ ﺑﻠﮑﻪ ﺩﺭ ﻫﻤﻪ ﻣﻮﺍﺭﺩ ﺑﺮ ﻣﻨﮑﺮﻳﻦ ﺁﻳﺎﺕ ﻭ ﺍﺳﺘﻬﺰﺍء ﮐﻨﻨﺪﻩ‬ ‫ﺁﻥ ﻭﻋﺪﻩ ﻧﺎﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﻣﻌﻠﻮﻡ ﺷﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﮐﺴﻰ‬

‫‪ ٢٤٥‬ﺑﻴﺎﻳﺪ ﺑﻪ ﮐﺮﻭﺭﻫﺎ ﺍﺯ ﺁﻳﺎﺕ ﻭ ﺧﻄﺐ ﻭ ﺻﺤﺎﺋﻒ ﻭ ﻣﻨﺎﺟﺎﺕ ﺑﻰ‬

‫ﺁﻧﮑﻪ ﺑﻪ ﺗﻌﻠﻴﻢ ﺍﺧﺬ ﻧﻤﻮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺁﻳﺎ ﺑﻪ ﭼﻪ ﺩﻟﻴﻞ ﻣﻰ ﺗﻮﺍﻥ ﺍﻋﺘﺮﺍﺽ‬

‫ﻧﻤﻮﺩ ﻭ ﺍﺯ ﺍﻳﻦ ﻓﻴﺾ ﺍﮐﺒﺮ ﻣﺤﺮﻭﻡ ﺷﺪ؟ ﻭ ﺟﻮﺍﺏ ﭼﻪ ﺧﻮﺍﻫﻨﺪ‬

‫ﻣﺘﻤﺴﮏ‬ ‫ﮔﻔﺖ ﺑﻌﺪ ﺍﺯ ﻋﺮﻭﺝ ﺭﻭﺡ ﺍﺯ ﺟﺴﺪ ﻇﻠﻤﺎﻧﻰ؟ ﺁﻳﺎ‬ ‫ّ‬

‫ﺗﻤﺴﮏ ﺟﺴﺘﻴﻢ ﻭ ﭼﻮﻥ ﻣﻌﻨﻰ ﺁﻥ ﺭﺍ‬ ‫ﻣﻰ ﺷﻮﻧﺪ ﮐﻪ ﺑﻪ ﻓﻼﻥ ﺣﺪﻳﺚ‬ ‫ّ‬

‫ﺑﻪ ﻇﺎﻫﺮ ﻧﻴﺎﻓﺘﻴﻢ ﻟﻬﺬﺍ ﺑﺮ ﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻳﻢ ﻭ ﺍﺯ ﺷﺮﺍﺋﻊ‬

‫ﻋﻠﺖ ﺍﻳﻨﮑﻪ ﺑﻌﻀﻰ‬ ‫ﺣﻖ ﺩﻭﺭ ﮔﺸﺘﻴﻢ؟ ﺁﻳﺎ ﻧﺸﻨﻴﺪﻩ ﺍﻳﺪ ﮐﻪ ﺍﺯ ﺟﻤﻠﻪ ّ‬ ‫ّ‬ ‫ﺍﺯ ﺍﻧﺒﻴﺎء ﺍﻭﻟﻮ ﺍﻟﻌﺰﻡ ﺑﻮﺩﻧﺪ ﻧﺰﻭﻝ ﮐﺘﺎﺏ ﺑﻮﺩ ﺑﺮ ﺁﻧﻬﺎ؟ ﻭ ﺍﻳﻦ‬

‫ﻣﺴﻠﻢ ﺍﺳﺖ‪ ،‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﺟﺎﺋﺰ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺻﺎﺣﺐ‬ ‫ّ‬

‫ﻣﺠﻠﺪﺍﺕ ﺍﺯ ﺍﻭ ﻇﺎﻫﺮ ﺷﺪﻩ ﺑﻪ ﺣﺮﻑ ﻫﺎﻯ ﻓﻼﻥ‬ ‫ﮐﺘﺐ ﮐﻪ ﭼﻨﺪﻳﻦ‬ ‫ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪٧‬‬

‫ﺹ ‪١٤٧‬‬

‫ﺍﺯ ﺭﻭﻯ ﺟﻬﻞ ﺑﻌﻀﻰ ﮐﻠﻤﺎﺕ ﺑﺮﺍﻯ ﺍﻟﻘﺎﻯ ﺷﺒﻬﻪ ﺩﺭ ﻗﻠﻮﺏ‬

‫ﺟﻤﻊ ﻧﻤﻮﺩﻩ ﻭ ﺷﻴﻄﺎﻥ ﻋﺼﺮ ﺷﺪﻩ ﺑﺮﺍﻯ ﺍﻏﻔﺎﻝ ﻋﺒﺎﺩ ﻭ ﺍﺿﻼﻝ ﻣﻦ‬ ‫ﻓﻰ ﺍﻟﺒﻼﺩ‪ ،‬ﭘﻴﺮﻭﻯ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﻓﻴﺾ ﺍﻟﻬﻰ ﺑﻰ ﺑﻬﺮﻩ‬

‫ﻧﻔﺲ ﻗﺪﺳﻰ‬ ‫ﮔﺮﺩﻧﺪ؟ ﻭ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﮔﺬﺷﺘﻪ‪ ،‬ﺁﻳﺎ ﺍﺯ ﺍﻳﻦ َ َ‬

‫ﻧﻔﺲ ﺭﺣﻤﺎﻧﻰ ﺍﺣﺘﺮﺍﺯ ﺟﻮﻳﻨﺪ ﻭ ﺍﺩﺑﺎﺭ ﻧﻤﺎﻳﻨﺪ ﻧﻤﻰ ﺩﺍﻧﻢ ﺑﻪ ﮐﻪ‬ ‫ﻭ َْ‬

‫ﺗﻤﺴﮏ ﺟﻮﻳﻨﺪ ﻭ ﺑﻪ ﮐﺪﺍﻡ ﻭﺟﻪ ﺍﻗﺒﺎﻝ ﮐﻨﻨﺪ؟ ﺑﻠﻰ‪َ " ،‬ﻭ ِ ُ ‪‬‬ ‫ﻭﺟﻬﺔ‬ ‫ﻟﮑﻞ ِ ْ َ ٌ‬ ‫ّ‬

‫ﺍﻟﻤﻨﻬﺠﻴﻦ‪،‬‬ ‫ﻫﻮ ُ َ ّ‬ ‫َ‬ ‫ﻓﻘﺪ َ َ‬ ‫ﻣﻮﻟﻴﻬﺎ‪َ َ ١".‬‬ ‫ﻫﺬﻳﻦ ِ ْ َ َ ِ‬ ‫ﺍﻟﺴﺒﻴﻠﻴﻦ ﻓﻰ َ ِ‬ ‫ﻫﺪﻳﻨﺎﮎ ‪ِ َ ‬‬ ‫ُ َ‬

‫ﺗﺨﺘﺎﺭ ِ َ ْ ِ‬ ‫ﺍﻟﺤﻖ‬ ‫ﺛﻢ‬ ‫ﺑﻌﺪ‬ ‫ﮏ‪َ .‬ﻭﻫﺬﺍ َ ُ‬ ‫‪‬‬ ‫ﻗﻮﻝ َ ‪‬‬ ‫ﺍﻟﺤﻖ ﻭ ﻣﺎ َ َ‬ ‫ﻟﻨﻔﺴ َ‬ ‫ِ‬ ‫ُ ‪‬‬ ‫ُ‬ ‫ﺍﻣﺶ َﻋﻠﻰ ﻣﺎ َ‬

‫ﺍﺩﻟﻪ ﺑﺮ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﺍﻣﺮ ﺁﻧﮑﻪ ﺩﺭ ﻫﺮ ﻋﻬﺪ ﻭ ‪٢٤٦‬‬ ‫ﺍﻟﻀﻼﻝ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ّ‬ ‫ٕ ّﺍﻻ ‪ُ ‬‬

‫ﺑﺸﺮﻳﻪ ﻇﺎﻫﺮ ﻣﻰ ﺷﺪ ﺑﻌﻀﻰ ﺍﺯ‬ ‫ﻫﻮﻳﻪ ﺩﺭ ﻫﻴﮑﻞ‬ ‫ّ‬ ‫ﻋﺼﺮ ﮐﻪ ﻏﻴﺐ ّ‬

‫ﻣﺮﺩﻣﻰ ﮐﻪ ﻣﻌﺮﻭﻑ ﻧﺒﻮﺩﻧﺪ ﻭ ﻋﻼﻗﻪ ﺑﻪ ﺩﻧﻴﺎ ﻭ ﺟﻬﺘﻰ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‬

‫ﻧﺒﻮﺕ ﻣﺴﺘﻀﻰء ﻭ ﺑﻪ ﺍﻧﻮﺍﺭ ﻗﻤﺮ ﻫﺪﺍﻳﺖ ﻣﻬﺘﺪﻯ‬ ‫ﺑﻪ ﺿﻴﺎء ﺷﻤﺲ ّ‬ ‫ﻣﻰ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻟﻘﺎءﺍ‪ ‬ﻓﺎﺋﺰ ﻣﻰ ﮔﺸﺘﻨﺪ‪ .‬ﻟﻬﺬﺍ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ‬

‫ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﻭ ﺍﻏﻨﻴﺎﻯ ﻋﻬﺪ ﺍﺳﺘﻬﺰﺍء ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻟﺴﺎﻥ‬

‫‪" :‬‬ ‫ﻣﻦ َ ِ ِ‬ ‫ﻗﻮﻣﻪ َﻣﺎ‬ ‫ﺁﻥ ﮔﻤﺮﺍﻫﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ َ َ‬ ‫ﺍﻟﺬﻳﻦ َ َ‬ ‫ﮐﻔﺮﻭﺍ ِ ْ‬ ‫ﻓﻘﺎﻝ ﺍﻟْ َﻤﻼ ‪َ  ‬‬

‫ﻫﻢ‬ ‫ﺑﺸﺮﴽ ِ ْ َ‬ ‫ﻧﺮﺍﮎ ‪َ َ ‬‬ ‫ﻣﺜﻠﻨﺎ ﻭ ﻣﺎ َ َ‬ ‫َ َ‬ ‫ﺍﻟﺬﻳﻦ ُ ْ‬ ‫ﻧﺮﺍﮎ ٕ ّﺍﻻ َ َ‬ ‫ﺍﺗﺒﻌﮏ ٕ ّﺍﻻ ‪َ ‬‬ ‫ِ‬ ‫ﻓﻀﻞ ﺑﻞ‬ ‫َ ِ ُ‬ ‫ﻣﻦ َ ْ ٍ‬ ‫ﺑﺎﺩﻱ ّ ِ‬ ‫ﻋﻠﻴﻨﺎ ِ ْ‬ ‫ﺍﻟﺮﺃﻱ ﻭ ﻣﺎ َ َﻧﺮﻯ َ ُ ْ‬ ‫ﻟﮑﻢ َ َ ْ َ‬ ‫ﺍﺭﺍﺫﻟﻨﺎ َ َ‬

‫ﻗﺪﺳﻴﻪ ﻣﻰ ﮔﻔﺘﻨﺪ ﮐﻪ‬ ‫ﮐﺎﺫﺑﻴﻦ‪ ٢ ".‬ﺍﻋﺘﺮﺍﺽ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﻣﻈﺎﻫﺮ‬ ‫ّ‬ ‫َُ ‪ْ ُ ‬‬ ‫ﻧﻈﻨﮑﻢ َ ِ ِ َ‬ ‫ﻣﺘﺎﺑﻌﺖ ﺷﻤﺎ ﻧﮑﺮﺩﻩ ﻣﮕﺮ ﺍﺭﺍﺫﻝ ﻣﺎ ﮐﻪ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻪ ﺷﺄﻥ ﺁﻧﻬﺎ ﻧﻴﺴﺖ ﻭ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٤٨‬‬

‫‪ - ٢‬ﺳﻮﺭﻩ ﻫﻮﺩ‪ ،‬ﺁﻳﻪ ‪٢٧‬‬

‫ﺹ ‪١٤٨‬‬

‫ﻣﻘﺼﻮﺩﺷﺎﻥ ﺍﻳﻦ ﺑﻮﺩﻩ ﮐﻪ ﻋﻠﻤﺎء ﻭ ﺍﻏﻨﻴﺎء ﻭ ﻣﻌﺎﺭﻑ ﻗﻮﻡ ﺑﻪ ﺷﻤﺎ‬

‫‪٢٤٧‬‬

‫ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﺩﻟﻴﻞ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‪ ،‬ﺍﺳﺘﺪﻻﻝ ﺑﺮ ﺑﻄﻼﻥ‬

‫ﺍﻣﺎ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻇﻬﺮ ﻭ ﺳﻠﻄﻨﺖ‬ ‫ﻣﻦ ﻟﻪ‬ ‫ﺍﻟﺤﻖ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ّ‬ ‫ّ‬

‫ﻋﻈﻤﻰ ﺟﻤﻌﻰ ﺍﺯ ﻋﻠﻤﺎﻯ ﺭﺍﺷﺪﻳﻦ ﻭ ﻓﻀﻼﻯ ﮐﺎﻣﻠﻴﻦ ﻭ ﻓﻘﻬﺎﻯ‬

‫ﺑﺎﻟﻐﻴﻦ ﺍﺯ ﮐﺄﺱ ﻗﺮﺏ ﻭ ﻭﺻﺎﻝ ﻣﺮﺯﻭﻕ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻋﻨﺎﻳﺖ ﻋﻈﻤﻰ‬ ‫ﻓﺎﺋﺰ ﮔﺸﺘﻨﺪ ﻭ ﺍﺯ ﮐﻮﻥ ﻭ ﺍﻣﮑﺎﻥ ﺩﺭ ﺳﺒﻴﻞ ﺟﺎﻧﺎﻥ ﮔﺬﺷﺘﻨﺪ‪.‬‬

‫ﺑﻌﻀﻰ ﺍﺯ ﺍﺳﺎﻣﻰ ﺁﻧﻬﺎ ﺫﮐﺮ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺷﺎﻳﺪ ﺳﺒﺐ ﺍﺳﺘﻘﺎﻣﺖ‬ ‫‪٢٤٨‬‬

‫ﻣﻄﻤﺌﻨﻪ ﺷﻮﺩ‪ .‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺟﻨﺎﺏ‬ ‫ﺍﻧﻔﺲ ﻣﻀﻄﺮﺑﻪ ﻭ ﻧﻔﻮﺱ ﻏﻴﺮ‬ ‫ّ‬

‫ﻻﻩ َﻣﺎ‬ ‫ﻣﻼ ﺣﺴﻴﻦ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺤﻞ ﺍﺷﺮﺍﻕ ﺷﻤﺲ ﻇﻬﻮﺭ ﺷﺪﻧﺪ‪َ .‬ﻟﻮ ُ‬

‫ﺍﺳﺘﻘﺮ ﻋﻠﻰ ِ‬ ‫ِ ‪ِ ِ‬‬ ‫ﮐﺮﺳﻲ‬ ‫ﺍﺳﺘﻮﻯ ﺍ‪َ ُ‬ﻋﻠﻰ َ ِ‬ ‫ﺭﺣﻤﺎﻧﻴﺘﻪ ﻭ ﻣﺎ َ َ ‪‬‬ ‫ﻋﺮﺵ َ‬ ‫َ​َ‬ ‫ُ ‪‬‬ ‫َ َ ِ ‪ِ ِ‬‬ ‫ﺳﻴﺪ ﻳﺤﻴﻰ ﮐﻪ ﻭﺣﻴﺪ ﻋﺼﺮ ﻭ ﻓﺮﻳﺪ ﺯﻣﺎﻥ‬ ‫ﺻﻤﺪﺍﻧﻴﺘﻪ‪ .‬ﻭ ﺟﻨﺎﺏ ﺁﻗﺎ ّ‬

‫ﻣﻼ‬ ‫ﻣﻼ‬ ‫ﻣﻼ ﻋﻠﻰ ﺑﺴﻄﺎﻣﻰ ﻭ ّ‬ ‫ﻣﺤﻤﺪ ﻋﻠﻰ ﺯﻧﺠﺎﻧﻰ ﻭ ّ‬ ‫ﺧﻮﺩ ﺑﻮﺩﻧﺪ ﻭ ّ‬ ‫ّ‬ ‫ﻣﻼ ﻳﻮﺳﻒ‬ ‫ﻣﻼ ﻧﻌﻤﺔ ﺍ‪ ‬ﻣﺎﺯﻧﺪﺭﺍﻧﻰ ﻭ ّ‬ ‫ﺳﻌﻴﺪ ﺑﺎﺭﻓﺮﻭﺷﻰ ﻭ ّ‬

‫ﻣﻼ‬ ‫ﺳﻴﺪ ﺣﺴﻴﻦ ﺗﺮﺷﻴﺰﻯ ﻭ ّ‬ ‫ﺍﺭﺩﺑﻴﻠﻰ ﻭ ّ‬ ‫ﻣﻼ ﻣﻬﺪﻯ ﺧﻮﺋﻰ ﻭ ﺁﻗﺎ ّ‬

‫ﻣﻼ ﻋﺒﺪ ﺍﻟﺨﺎﻟﻖ ﻳﺰﺩﻯ ﻭ‬ ‫ﻣﻼ ﺑﺎﻗﺮ ﻭ ّ‬ ‫ﻣﻬﺪﻯ ﮐﻨﺪﻯ ﻭ ﺑﺮﺍﺩﺭ ﺍﻭ ّ‬ ‫‪٢٤٩‬‬

‫ﻣﻼ ﻋﻠﻰ ﺑﺮﻗﺎﻧﻰ ﻭ ﺍﻣﺜﺎﻝ ﺁﻧﻬﺎ ﮐﻪ ﻗﺮﻳﺐ ﭼﻬﺎﺭﺻﺪ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﮐﻪ‬ ‫ّ‬

‫ﺍﺳﺎﻣﻰ ﺟﻤﻴﻊ ﺩﺭ ﻟﻮﺡ ﻣﺤﻔﻮﻅ ﺍﻟﻬﻰ ﺛﺒﺖ ﺷﺪﻩ‪ .‬ﻫﻤﻪ ﺍﻳﻨﻬﺎ‬

‫ﻣﻘﺮ ﻭ ﻣﺬﻋﻦ ﮔﺸﺘﻨﺪ ﺑﺮﺍﻯ ﺁﻥ ﺷﻤﺲ ﻇﻬﻮﺭ ﺑﻪ ﻗﺴﻤﻰ‬ ‫ﻣﻬﺘﺪﻯ ﻭ ّ‬ ‫ﮐﻪ ﺍﮐﺜﺮﻯ ﺍﺯ ﻣﺎﻝ ﻭ ﻋﻴﺎﻝ ﮔﺬﺷﺘﻨﺪ ﻭ ﺑﻪ ﺭﺿﺎﻯ ﺫﻯ ﺍﻟﺠﻼﻝ‬

‫ﭘﻴﻮﺳﺘﻨﺪ‪ .‬ﻭ ﺍﺯ ﺳﺮ ﺟﺎﻥ ﺑﺮﺍﻯ ﺟﺎﻧﺎﻥ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ ﺍﻧﻔﺎﻕ ﻧﻤﻮﺩﻧﺪ‬

‫ﺹ ‪١٤٩‬‬

‫ﺑﻪ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﻣﺮﺯﻭﻕ ﮔﺸﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺳﻴﻨﻪ ﻫﺎﺷﺎﻥ‬

‫ﻣﺤﻞ ﺗﻴﺮﻫﺎﻯ ﻣﺨﺎﻟﻔﻴﻦ ﮔﺸﺖ ﻭ ﺳﺮﻫﺎﺷﺎﻥ ﺯﻳﻨﺖ ﺳﻨﺎﻥ ﻣﺸﺮﮐﻴﻦ‪.‬‬ ‫ّ‬

‫ﻣﺠﺮﺩﻩ ﺁﺷﺎﻣﻴﺪ‬ ‫ﭼﻨﺎﻧﭽﻪ ﺍﺭﺿﻰ ﻧﻤﺎﻧﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺍﺯ ﺩﻡ ﺍﻳﻦ ﺍﺭﻭﺍﺡ‬ ‫ّ‬

‫ﻭ ﺳﻴﻔﻰ ﻧﻤﺎﻧﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺑﻪ ﮔﺮﺩﻥ ﻫﺎﺷﺎﻥ ﻣﻤﺴﻮﺡ ﮔﺸﺖ‪ .‬ﻭ ﺩﻟﻴﻞ‬ ‫ﻗﺪﺳﻴﻪ‬ ‫ﺑﺮ ﺻﺪﻕ ﻗﻮﻟﺸﺎﻥ ﻓﻌﻠﺸﺎﻥ ﺑﺲ‪ .‬ﺁﻳﺎ ﺷﻬﺎﺩﺕ ﺍﻳﻦ ﻧﻔﻮﺱ‬ ‫ّ‬ ‫ﮐﻪ ﺑﻪ ﺍﻳﻦ ﻃﺮﻳﻖ ﺟﺎﻥ ﺩﺭ ﺭﺍﻩ ﺩﻭﺳﺖ ﺩﺍﺩﻧﺪ ﮐﻪ ﻫﻤﻪ ﻋﺎﻟﻢ ﺍﺯ‬

‫ﻣﺘﺤﻴﺮ ﮔﺸﺘﻨﺪ ﮐﻔﺎﻳﺖ ﻧﻤﻰ ﮐﻨﺪ ﺑﺮﺍﻯ ﺍﻳﻦ‬ ‫ﺍﻳﺜﺎﺭ ﺩﻝ ﻭ ﺟﺎﻧﺸﺎﻥ‬ ‫ّ‬

‫ﻋﺒﺎﺩﻯ ﮐﻪ ﻫﺴﺘﻨﺪ‪ ،‬ﻭ ﺍﻧﮑﺎﺭ ﺑﻌﻀﻰ ﻋﺒﺎﺩ ﮐﻪ ﺩﻳﻦ ﺭﺍ ﺑﻪ ﺩﺭﻫﻤﻰ‬

‫ﺩﺍﺩﻧﺪ ﻭ ﺑﻘﺎ ﺭﺍ ﺑﻪ ﻓﻨﺎ ﺗﺒﺪﻳﻞ ﻧﻤﻮﺩﻧﺪ ﻭ ﮐﻮﺛﺮ ﻗﺮﺏ ﺭﺍ ﺑﻪ‬

‫ﭼﺸﻤﻪ ﻫﺎﻯ ﺷﻮﺭ ﻣﻌﺎﻭﺿﻪ ﮐﺮﺩﻧﺪ ﻭ ﺑﺠﺰ ﺍﺧﺬ ﺍﻣﻮﺍﻝ ﻧﺎﺱ ﻣﺮﺍﺩﻯ‬ ‫ﮐﻞ ﺑﻪ ﺯﺧﺎﺭﻑ ﺩﻧﻴﺎ‬ ‫ﻧﺠﻮﻳﻨﺪ؟ ﭼﻨﺎﻧﭽﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ّ‬

‫ﺭﺏ ﺍﻋﻠﻰ ﺩﻭﺭ ﻣﺎﻧﺪﻩ‪ .‬ﺣﺎﻝ ﺍﻧﺼﺎﻑ ﺩﻫﻴﺪ‬ ‫ﻣﺸﻐﻮﻝ ﺷﺪﻩﺍﻧﺪ ﻭ ﺍﺯ ّ‬ ‫ﮐﻪ ﺷﻬﺎﺩﺕ ﺍﻳﻨﻬﺎ ﻣﻘﺒﻮﻝ ﻭ ﻣﺴﻤﻮﻉ ﺍﺳﺖ ﮐﻪ ﻗﻮﻟﺸﺎﻥ ﻭ ﻓﻌﻠﺸﺎﻥ‬

‫ﻣﻮﺍﻓﻖ ﻭ ﻇﺎﻫﺮﺷﺎﻥ ﻭ ﺑﺎﻃﻨﺸﺎﻥ ﻣﻄﺎﺑﻖ ﺑﻪ ﻧﺤﻮﻯ ﮐﻪ ﺗ َ ِ‬ ‫ﺎﻫﺖ‬

‫ﺍﻓﻌﺎﻟﻬﻢ ﻭ َ َ ‪ِ َ ‬‬ ‫ﺍﻟﻨﻔﻮﺱ ِﻓﻰ ْ ِ ِ ِ‬ ‫ﺍﺻﻄﺒﺎﺭﻫﻢ ﻭ ِﺑﻤﺎ‬ ‫ُ​ُ ُ‬ ‫ﺍﻟﻌﻘﻮﻝ ﻓﻰ َ ِ ِ ْ‬ ‫ﺗﺤﻴﺮﺕ ‪ُ ُ ‬‬

‫ﺍﺟﺴﺎﺩﻫﻢ ﻭ ﻳﺎ ﺷﻬﺎﺩﺕ ﺍﻳﻦ ﻣﻌﺮﺿﻴﻦ ﮐﻪ ﺑﺠﺰ ﻫﻮﺍﻯ ﻧﻔﺲ‬ ‫ﺣﻤﻠﺖ َ‬ ‫َ َ​َ ْ‬ ‫ُ ُ‬ ‫ﻧﻔﺴﻰ ﺑﺮ ﻧﻴﺎﺭﻧﺪ ﻭ ﺍﺯ ﻗﻔﺲ ﻇﻨﻮﻧﺎﺕ ﺑﺎﻃﻠﻪ ﻧﺠﺎﺗﻰ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ؟ ﻭ ﺩﺭ‬

‫ﺧﻔﺎﺵ ﻇﻠﻤﺎﻧﻰ ﺩﺭ ﻃﻠﺐ‬ ‫ﻳﻮﻡ ﺳﺮ ﺍﺯ ﻓﺮﺍﺵ ﺑﺮﻧﺪﺍﺭﻧﺪ ﻣﮕﺮ ﭼﻮﻥ ّ‬ ‫ﺩﻧﻴﺎﻯ ﻓﺎﻧﻴﻪ ﮐﻮﺷﻨﺪ ﻭ ﺩﺭ ﻟﻴﻞ ﺭﺍﺣﺖ ﻧﺸﻮﻧﺪ ﻣﮕﺮ ﺩﺭ ﺗﺪﺑﻴﺮﺍﺕ‬ ‫ﺍﻣﻮﺭﺍﺕ ﺩﺍﻧﻴﻪ ﮐﻮﺷﻨﺪ‪ .‬ﺑﻪ ﺗﺪﺑﻴﺮ ﻧﻔﺴﺎﻧﻰ ﻣﺸﻐﻮﻝ ﮔﺸﺘﻪ ﻭ ﺍﺯ‬

‫‪٢٥٠‬‬

‫ﺹ ‪١٥٠‬‬

‫ﺗﻘﺪﻳﺮ ﺍﻟﻬﻰ ﻏﺎﻓﻞ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺭﻭﺯ ﺑﻪ ﺟﺎﻥ ﺩﺭ ﺗﻼﺵ ﻣﻌﺎﺷﻨﺪ ﻭ‬

‫ﻣﻠﺘﻰ ﺟﺎﻳﺰ‬ ‫ﺷﺐ ﺩﺭ ﺗﺰﻳﻴﻦ ﺍﺳﺒﺎﺏ ﻓﺮﺍﺵ‪ .‬ﺁﻳﺎ ﺩﺭ ﻫﻴﭻ ﺷﺮﻉ ﻭ ّ‬

‫ﻣﺘﻤﺴﮏ ﺷﻮﻧﺪ ﻭ ﺍﺯ‬ ‫ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺍﻋﺮﺍﺽ ﺍﻳﻦ ﻧﻔﻮﺱ ﻣﺤﺪﻭﺩﻩ‬ ‫ّ‬ ‫‪٢٥١‬‬

‫ﺍﻗﺒﺎﻝ ﻭ ﺗﺼﺪﻳﻖ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺯ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻭ ﺍﺳﻢ ﻭ ﺭﺳﻢ ﻭ ﻧﻨﮓ‬

‫ﺣﻖ ﮔﺬﺷﺘﻪﺍﻧﺪ ﺍﻏﻔﺎﻝ ﻧﻤﺎﻳﻨﺪ؟ ﺁﻳﺎ ﻧﺒﻮﺩ ﮐﻪ ﺍﺯ‬ ‫ﻭ ﻧﺎﻡ ﺩﺭ ﺭﺿﺎﻯ ّ‬

‫ﺣﻘﻴﺖ ﺁﻥ‬ ‫ﺍﻟﺸﻬﺪﺍء ﺭﺍ ﺍﻋﻈﻢ ﺍﻣﻮﺭ ﻭ ﺍﮐﺒﺮ ﺩﻟﻴﻞ ﺑﺮ ّ ّ‬ ‫ﺳﻴﺪ ّ‬ ‫ﻗﺒﻞ ﺍﻣﺮ ّ‬

‫ﺍﺗﻔﺎﻕ‬ ‫ﺣﻀﺮﺕ ﻣﻰ ﺷﻤﺮﺩﻧﺪ ﻭ ﻣﻰ ﮔﻔﺘﻨﺪ ﺩﺭ ﻋﺎﻟﻢ ﭼﻨﻴﻦ ﺍﻣﺮﻯ ّ‬

‫ﺣﻘﻰ ﺑﻪ ﺍﻳﻦ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﻇﻬﻮﺭ ﻇﺎﻫﺮ ﻧﺸﺪ؟ ﺑﺎ ﺍﻳﻨﮑﻪ‬ ‫ﻧﻴﻔﺘﺎﺩ ﻭ ّ‬

‫ﺍﻣﺮ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﺻﺒﺢ ﺗﺎ ﻇﻬﺮ ﺑﻴﺸﺘﺮ ﺍﻣﺘﺪﺍﺩ ﻧﻴﺎﻓﺖ ﻭ ﻟﻴﮑﻦ ﺍﻳﻦ‬ ‫ﻣﻘﺪﺳﻪ ﻫﻴﺠﺪﻩ ﺳﻨﻪ ﻣﻰ ﮔﺬﺭﺩ ﮐﻪ ﺑﻼﻳﺎ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﻣﺜﻞ‬ ‫ﺍﻧﻮﺍﺭ ّ‬

‫ﻣﺤﺒﺖ ﻭ ﺫﻭﻕ ﮐﻪ‬ ‫ﺣﺐ ﻭ‬ ‫ﺑﺎﺭﺍﻥ ﺑﺮ ﺁﻧﻬﺎ ﺑﺎﺭﻳﺪ‪ .‬ﻭ ﺑﻪ ﭼﻪ ﻋﺸﻖ ﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﺟﺎﻥ ﺭﺍﻳﮕﺎﻥ ﺩﺭ ﺳﺒﻴﻞ ﺳﺒﺤﺎﻥ ﺍﻧﻔﺎﻕ ﻧﻤﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺑﺮ ﻫﻤﻪ‬

‫ﻭﺍﺿﺢ ﻭ ﻣﺒﺮﻫﻦ ﺍﺳﺖ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﺳﻬﻞ‬

‫ﺷﻤﺮﻧﺪ؟ ﺁﻳﺎ ﺩﺭ ﻫﻴﭻ ﻋﺼﺮ ﭼﻨﻴﻦ ﺍﻣﺮ ﺧﻄﻴﺮﻯ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﺁﻳﺎ‬

‫ﺍﮔﺮ ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﻣﺠﺎﻫﺪ ﻓﻰ ﺍ‪ ‬ﻧﺒﺎﺷﻨﺪ ﺩﻳﮕﺮ ﮐﻪ ﻣﺠﺎﻫﺪ ﺧﻮﺍﻫﺪ‬

‫ﻋﺰﺕ ﻭ ﻣﮑﻨﺖ ﻭ ﺛﺮﻭﺕ ﺑﻮﺩﻧﺪ؟ ﻭ ﺁﻳﺎ‬ ‫ﺑﻮﺩ؟ ﻭ ﺁﻳﺎ ﺍﻳﻨﻬﺎ ﻃﺎﻟﺐ ّ‬

‫ﺣﻖ ﺩﺍﺷﺘﻨﺪ؟ ﻭ ﺍﮔﺮ ﺍﻳﻦ ﻫﻤﻪ ﺍﺻﺤﺎﺏ ﺑﺎ‬ ‫ﻣﻘﺼﻮﺩﻯ ﺟﺰ ﺭﺿﺎﻯ ّ‬ ‫ﺍﻳﻦ ﺁﺛﺎﺭ ﻋﺠﻴﺒﻪ ﻭ ﺍﻓﻌﺎﻝ ﻏﺮﻳﺒﻪ ﺑﺎﻃﻞ ﺑﺎﺷﻨﺪ ﺩﻳﮕﺮ ﮐﻪ ﺳﺰﺍﻭﺍﺭ‬

‫ﺣﻖ ﻧﻤﺎﻳﺪ؟ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﻫﻤﻴﻦ ﻓﻌﻠﺸﺎﻥ ﺑﺮﺍﻯ‬ ‫ﺍﺳﺖ ﮐﻪ ﺩﻋﻮﻯ ّ‬

‫ﮐﺎﻥ‬ ‫ﺣﺠﺖ ﮐﺎﻓﻰ ﻭ ﺩﻟﻴﻞ ﻭﺍﻓﻰ ﺍﺳﺖ ﻟﻮ َ‬ ‫ﺟﻤﻴﻊ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ّ‬

‫ﺹ ‪١٥١‬‬

‫ﻇﻠﻤﻮﺍ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻰ َ ْ ِ‬ ‫ﺍﻻﻣﺮ َ َ َ ‪َ ُ ‬‬ ‫ﺍﺳﺮﺍﺭ َ‬ ‫ﺍﻟﺬﻳﻦ َ َ ُ‬ ‫ﻳﺘﻔﮑﺮﻭﻥ‪ُ َ ْ َ َ َ ".‬‬ ‫ّ ُ‬ ‫ﻭﺳﻴﻌﻠﻢ ‪َ ‬‬

‫ﻳﻨﻘﻠﺒﻮﻥ‪ ١ ".‬ﻭ ﺍﺯ ﻫﻤﻪ ﮔﺬﺷﺘﻪ‪ ،‬ﻋﻼﻣﺖ ﺻﺪﻕ ﻭ ﮐﺬﺏ ﺩﺭ ‪٢٥٢‬‬ ‫ﻣﻨﻘﻠﺐ َ َ ِ ُ َ‬ ‫ﺍﻱ ُ ْ َ َ ٍ‬ ‫َ ‪‬‬

‫ﮐﻞ ﻋﺒﺎﺩ ﺑﻪ ﺍﻳﻦ‬ ‫ﺍﺩﻋﺎ ﻭ ﺩﻋﺎﻭﻯ ّ‬ ‫ﻣﻘﺮﺭ ﺷﺪﻩ‪ .‬ﺑﺎﻳﺪ ّ‬ ‫ﮐﺘﺎﺏ ﻣﻌﻠﻮﻡ ﻭ ّ‬

‫ﻣﺤﮏ ﺍﻟﻬﻰ ﺯﺩﻩ ﺷﻮﺩ ﺗﺎ ﺻﺎﺩﻕ ﺭﺍ ﺍﺯ ﮐﺎﺫﺏ ﺗﻤﻴﺰ ﺩﻫﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﺻﺎﺩﻗﻴﻦ‪ ٢ ".‬ﺣﺎﻝ‬ ‫ﺍﻟﻤﻮﺕ ٕﺍ ْﻥ ُ ُ ْ‬ ‫ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ  َ َ َ " :‬‬ ‫ﻓﺘﻤﻨﻮﺍ َ ْ َ‬ ‫ﮐﻨﺘﻢ َ ِ َ‬

‫ﻧﺺ ﮐﺘﺎﺏ ﺷﺎﻫﺪ ﺑﺮ‬ ‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺑﺎ ﺍﻳﻦ ﺷﻬﺪﺍﻯ ﺻﺎﺩﻕ ﮐﻪ ّ‬

‫ﺻﺪﻕ ﻗﻮﻝ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺩﻳﺪﻩ ﺍﻳﺪ ﮐﻪ ﻫﻤﻪ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻭ‬ ‫ﮐﻞ ﻣﺎ ﻳﻤﻠﮏ ﺭﺍ ﺍﻧﻔﺎﻕ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺑﻪ ﺍﻋﻠﻰ ﻏﺮﻑ‬ ‫ﺯﻥ ﻭ ﻓﺮﺯﻧﺪ ﻭ ّ‬ ‫ﺭﺿﻮﺍﻥ ﻋﺮﻭﺝ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺷﻬﺎﺩﺕ ﺍﻳﻦ ﻃﻠﻌﺎﺕ ﻋﺎﻟﻴﻪ ﻭ ﺍﻧﻔﺲ‬ ‫ﻣﻨﻘﻄﻌﻪ ﺑﺮ ﺗﺼﺪﻳﻖ ﺍﻳﻦ ﺍﻣﺮ ﻋﺎﻟﻰ ﻣﺘﻌﺎﻟﻰ ﻣﻘﺒﻮﻝ ﻧﻴﺴﺖ ﻭ‬

‫ﺷﻬﺎﺩﺕ ﺍﻳﻦ ﮔﺮﻭﻩ ﮐﻪ ﺑﺮﺍﻯ ﺫﻫﺐ ﺍﺯ ﻣﺬﻫﺐ ﮔﺬﺷﺘﻪﺍﻧﺪ ﻭ ﺑﺮﺍﻯ‬

‫ﺍﻭﻝ ﻣﺎ ﺻﺪﺭ ﺍﺣﺘﺮﺍﺯ ﺟﺴﺘﻪﺍﻧﺪ ﺑﺮ ﺑﻄﻼﻥ ﺍﻳﻦ‬ ‫ﺟﻠﻮﺱ ﺑﺮ ﺻﺪﺭ ﺍﺯ ّ‬ ‫ﻧﻮﺭ ﻻﺋﺢ ﺟﺎﺋﺰ ﻭ ﻣﻘﺒﻮﻝ ﺍﺳﺖ؟ ﺑﺎ ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ ﻣﺮﺩﻡ ﺍﻳﺸﺎﻥ ﺭﺍ‬

‫ﺫﺭﻩ ﺍﻯ ﺍﺯ ﺍﻋﺘﺒﺎﺭ‬ ‫ﺷﻨﺎﺧﺘﻪﺍﻧﺪ ﻭ ﺍﻳﻦ ﻗﺪﺭ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﺯ ّ‬

‫ﻇﺎﻫﺮﻯ ﻣﻠﮑﻰ ﺩﺭ ﺳﺒﻴﻞ ﺩﻳﻦ ﺍﻟﻬﻰ ﻧﻤﻰ ﮔﺬﺭﻧﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﺟﺎﻥ‬

‫ﻭ ﻣﺎﻝ ﻭ ﻏﻴﺮﻩ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﻣﺤﮏ ﺍﻟﻬﻰ ﺑﻪ‬

‫ﻏﺶ ﺗﻤﻴﺰ ﺩﺍﺩﻩ ﻭ ﻣﻊ ﺫﻟﮏ‬ ‫ﻧﺺ ﮐﺘﺎﺏ ﺗﻔﺼﻴﻞ ﻧﻤﻮﺩ ﻭ ﺧﺎﻟﺺ ﺭﺍ ﺍﺯ ّ‬ ‫ّ‬ ‫ﻫﻨﻮﺯ ﺷﺎﻋﺮ ﻧﺸﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﻧﻮﻡ ﻏﻔﻠﺖ ﺑﻪ ﮐﺴﺐ ﺩﻧﻴﺎﻯ ﻓﺎﻧﻴﻪ ﻭ‬

‫ِ‬ ‫ﻣﻀﻰ‬ ‫ﺭﻳﺎﺳﺖ‬ ‫ﺍﺑﻦ ٕ‬ ‫ّ‬ ‫ﺍﻻﻧﺴﺎﻥ‪ ،‬ﻗﺪ َ َ‬ ‫ﻇﺎﻫﺮﻳﻪ ﻣﺸﻐﻮﻝ ﺷﺪﻩﺍﻧﺪ‪َ .‬ﻳﺎ ْ َ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺷﻌﺮﺍء‪ ،‬ﺁﻳﻪ ‪٢٢٧‬‬

‫‪٢٥٤‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٩٤‬‬

‫‪٢٥٣‬‬

‫ﺹ ‪١٥٢‬‬

‫ﻣﻦ ‪ِ ُ ‬‬ ‫ﺍﻟﻈﻨﻮﻥ‬ ‫ﺗﻬﻮﻯ ِ ِﺑﻪ َ ْ ُ َ‬ ‫َ​َ َ‬ ‫ﻋﻠﻴﮏ َ ّ ٌ‬ ‫ﺑﻤﺎ َ ْ‬ ‫ﻧﻔﺴﮏ ِ َ‬ ‫ﻓﻴﻬﺎ َ‬ ‫ﺍﺷﺘﻐﻠﺖ َ‬ ‫ﺍﻳﺎﻡ ﻭ َ َ ْ َ‬

‫ﺗﮑﻮﻥ ِ‬ ‫ﻋﻦ‬ ‫ﻋﻠﻰ‬ ‫ﺭﺍﻗﺪﴽ َ َ‬ ‫ﺑﺴﺎﻃﮏ؟ َ ْ َ ْ‬ ‫ﻣﺘﻰ َ ُ ُ‬ ‫ﻓﺎﺭﻓﻊ َ َ‬ ‫ِ َ‬ ‫َﻭ َ‬ ‫ﺭﺃﺳﮏ َ ِ‬ ‫ﻭﻫﺎﻡ‪ٕ .‬ﺍﻟﻰ َ َ‬ ‫ﺍﻻ ِ‬ ‫ﻭﺳﻂ ‪ِ ‬‬ ‫ﺍﺭﺗﻔﻌﺖ ِﻓﻰ َ َ ِ‬ ‫ﺍﻟﺸﻤﺲ َ ِ‬ ‫ﻟﻌﻞ‬ ‫ﺍﻟﺰﻭﺍﻝ‪ َ َ ،‬‬ ‫ﻗﺪ َ َ َ ْ‬ ‫ﺍﻟﻨﻮﻡ‪َ .‬ﻓﺈ ‪‬ﻥ ‪َ ‬‬ ‫‪ِ ‬‬

‫ﺑﺎﻧﻮﺍﺭ َ ِ‬ ‫ﻭﺍﻟﺴﻼﻡ‪ .‬ﻭﻟﮑﻦ ﻣﻌﻠﻮﻡ ﺑﺎﺷﺪ ﮐﻪ ﺍﻳﻦ‬ ‫ﻋﻠﻴﮏ َ ِ‬ ‫‪ُ ِ ُ ٢٥٥‬‬ ‫ﺗﺸﺮﻕ َ َ َ‬ ‫ﺍﻟﺠﻤﺎﻝ‪ّ .‬‬ ‫ﻋﻠﻤﺎ ﻭ ﻓﻘﻬﺎ ﮐﻪ ﻣﺬﮐﻮﺭ ﺷﺪ ﻫﻴﭻ ﻳﮏ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‬

‫ﭼﻪ ﮐﻪ ﻣﺤﺎﻝ ﺍﺳﺖ ﻋﻠﻤﺎﻯ ﻣﻘﺘﺪﺭ ﻣﻌﺮﻭﻑ ﻋﺼﺮ ﮐﻪ ﺑﺮ ﺻﺪﺭ‬ ‫ﺣﻖ ﺷﻮﻧﺪ ٕ ّﺍﻻ َﻣﻦ‬ ‫ﺣﮑﻢ ﺟﺎﻟﺴﻨﺪ ﻭ ﺑﺮ ﺳﺮﻳﺮ ﺍﻣﺮ ﺳﺎﮐﻦ‪ ،‬ﺗﺎﺑﻊ ّ‬

‫ﻗﻠﻴﻞ‬ ‫ﺭﺑﮏ‪ .‬ﭼﻨﻴﻦ ﺍﻣﺮﻯ ﺩﺭ ﻋﺎﻟﻢ ﻇﻬﻮﺭ ﻧﻨﻤﻮﺩ ﻣﮕﺮ ﻗﻠﻴﻠﻰ "ﻭ َ ٌ‬ ‫ﺷﺎ‪َ  َ ‬‬

‫ِ ْ ِ ِ‬ ‫ﺍﻟﺸﮑﻮﺭ‪ ١ ".‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﻋﻬﺪ ﺍﺣﺪﻯ ﺍﺯ ﻋﻠﻤﺎﻯ‬ ‫ﻋﺒﺎﺩﻱ ‪ُ ‬‬ ‫ﻣﻦ َ َ‬ ‫ﻣﺸﻬﻮﺭ ﮐﻪ ﺯﻣﺎﻡ ﻧﺎﺱ ﺩﺭ ﻗﺒﻀﻪ ﺣﮑﻢ ﺍﻳﺸﺎﻥ ﺑﻮﺩ ﺍﻗﺒﺎﻝ‬

‫ﻧﺠﺴﺘﻨﺪ‪ .‬ﺑﻠﮑﻪ ﺑﻪ ﺗﻤﺎﻡ ﺑﻐﺾ ﻭ ﺍﻧﮑﺎﺭ ﺩﺭ ﺩﻓﻊ ﮐﻮﺷﻴﺪﻧﺪ ﺑﻪ ﻗﺴﻤﻰ‬

‫‪٢٥٦‬‬

‫ﺭﺏ ﺍﻋﻠﻰ‪،‬‬ ‫ﮐﻪ ﻫﻴﭻ ﮔﻮﺷﻰ ﻧﺸﻨﻴﺪﻩ ﻭ ﻫﻴﭻ ﭼﺸﻤﻰ ﻧﺪﻳﺪﻩ‪ .‬ﻭ ّ‬

‫ﺭﻭﺡ ﻣﺎ ﺳﻮﺍﻩ ﻓﺪﺍﻩ‪ ،‬ﺑﺨﺼﻮﺹ ﺑﻪ ﺟﻤﻴﻊ ﻋﻠﻤﺎﻯ ﻫﺮ ﺑﻠﺪﻯ ﺗﻮﻗﻴﻌﻰ‬ ‫ﺻﺎﺩﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﻣﺮﺍﺗﺐ ﺍﻋﺮﺍﺽ ﻭ ﺍﻏﻤﺎﺽ ﻫﺮ ﮐﺪﺍﻡ ﺭﺍ ﺩﺭ‬

‫ﻓﺎﻋﺘﺒﺮﻭﺍ َﻳﺎ ُ ِ‬ ‫ﺍﻭﻟﻰ‬ ‫ﺗﻮﻗﻴﻊ ﺍﻭ ﺑﻪ ﺗﻔﺼﻴﻞ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ " َ ْ َ ِ ُ‬

‫ﺍﻻﺑﺼﺎﺭ‪ ٢ ".‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ﺫﮐﺮ‪ ،‬ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻣﺒﺎﺩﺍ ﺍﻫﻞ ﺑﻴﺎﻥ‬ ‫َ َ ِ‬

‫ﺍﻻﺧﺮﻯ ﺍﻋﺘﺮﺍﺽ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺩﺭ‬ ‫ﺩﺭ ﻇﻬﻮﺭ ﻣﺴﺘﻐﺎﺙ ﻓﻰ ﺍﻟﻘﻴﺎﻣﺔ ُ‬

‫ﻇﻬﻮﺭ ﺑﻴﺎﻥ ﺟﻤﻌﻰ ﺍﺯ ﻋﻠﻤﺎء ﻣﻮﻗﻦ ﮔﺸﺘﻪﺍﻧﺪ ﻭ ﭼﺮﺍ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ‬

‫ﻣﺘﻤﺴﮏ ﺑﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﺰﺧﺮﻓﺎﺕ ﺷﻮﻧﺪ ﻭ ﺍﺯ‬ ‫ﻧﺸﺪ ﻭ ﻧﻌﻮﺫ ﺑﺎ‪‬‬ ‫ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺳﺒﺄ‪ ،‬ﺁﻳﻪ ‪١٣‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺣﺸﺮ‪ ،‬ﺁﻳﻪ ‪٢‬‬

‫ﺹ ‪١٥٣‬‬

‫ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﻣﺤﺮﻭﻡ ﮔﺮﺩﻧﺪ‪ .‬ﺑﻠﻰ‪ ،‬ﺍﻳﻦ ﻋﻠﻤﺎء ﮐﻪ ﻣﺬﮐﻮﺭ ﺷﺪ‬ ‫ﺍﮐﺜﺮﻯ ﻣﻌﺮﻭﻑ ﻧﺒﻮﺩﻧﺪ ﻭ ﺑﻪ ﻓﻀﻞ ﺍ‪ ‬ﺍﺯ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ ﻭ‬

‫ﻓﻀﻞ ﺍ‪،‬‬ ‫ﺯﺧﺎﺭﻑ ﻓﺎﻧﻴﻪ ﺟﻤﻴﻊ ّ‬ ‫ﻣﻨﺰﻩ ﺑﻮﺩﻩﺍﻧﺪ‪َ ِ .‬‬ ‫ﺫﻟﮏ ِﻣﻦ َ ِ‬ ‫ﻣﻘﺪﺱ ﻭ ّ‬ ‫ُ ِ‬ ‫ﻳﺸﺎء‪ .‬ﻭ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﺩﻳﮕﺮ ﮐﻪ ﭼﻮﻥ ﺷﻤﺲ ﺑﻴﻦ‬ ‫ﻳﺆﺗﻴﻪ َﻣﻦ َ ُ‬ ‫ﺩﻻﺋﻞ ُﻣﺸﺮﻕ ﺍﺳﺖ ﺍﺳﺘﻘﺎﻣﺖ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺍﺳﺖ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ‬

‫‪٢٥٧‬‬

‫ﮐﻞ ﺍﻫﻞ‬ ‫ﺳﻦ ﺷﺒﺎﺏ ﺑﻮﺩﻧﺪ ﻭ ﺍﻣﺮﻯ ﮐﻪ ﻣﺨﺎﻟﻒ ّ‬ ‫ﮐﻪ ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ ّ‬

‫ﺍﺭﺽ ﺍﺯ ﻭﺿﻴﻊ ﻭ ﺷﺮﻳﻒ ﻭ ﻏﻨﻲ ﻭ ﻓﻘﻴﺮ ﻭ ﻋﺰﻳﺰ ﻭ ﺫﻟﻴﻞ ﻭ ﺳﻠﻄﺎﻥ‬ ‫ّ‬ ‫ﮐﻞ‬ ‫ﺭﻋﻴﺖ ﺑﻮﺩ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻗﻴﺎﻡ ﺑﺮ ﺁﻥ ﺍﻣﺮ ﻓﺮﻣﻮﺩ ﭼﻨﺎﻧﭽﻪ ّ‬ ‫ﻭ ّ‬

‫ﺍﺳﺘﻤﺎﻉ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﻫﻴﭻ ﮐﺲ ﻭ ﻫﻴﭻ ﻧﻔﺲ ﺧﻮﻑ ﻧﻨﻤﻮﺩﻧﺪ ﻭ‬

‫ﻣﺸﻴﺖ‬ ‫ﺍﻋﺘﻨﺎ ﻧﻔﺮﻣﻮﺩﻧﺪ‪ .‬ﺁﻳﺎ ﻣﻰ ﺷﻮﺩ ﺍﻳﻦ‪ ،‬ﺑﻪ ﻏﻴﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ‬ ‫ّ‬

‫ﺭﺑﺎﻧﻰ؟ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻓﮑﺮ ﻭ ﺧﻴﺎﻝ ﭼﻨﻴﻦ‬ ‫ﻣﺜﺒﺘﻪ ّ‬

‫ﺍﻣﺮﻯ ﻧﻤﺎﻳﺪ ﻓﻰ ﺍﻟﻔﻮﺭ ﻫﻼﮎ ﺷﻮﺩ‪ .‬ﻭ ﺍﮔﺮ ﻗﻠﺐ ﻫﺎﻯ ﻋﺎﻟﻢ ﺭﺍ ﺩﺭ‬

‫ﻣﻬﻢ ﻧﻨﻤﺎﻳﺪ ﻣﮕﺮ ﺑﻪ‬ ‫ﻗﻠﺒﺶ ﺟﺎ ﺩﻫﻰ ﺑﺎﺯ ﺟﺴﺎﺭﺕ ﺑﺮ ﭼﻨﻴﻦ ﺍﻣﺮ‬ ‫ّ‬

‫ﻣﺘﺼﻞ ﺑﻪ ﻓﻴﻮﺿﺎﺕ ﺭﺣﻤﺎﻧﻰ ﻭ ﻧﻔﺴﺶ‬ ‫ﺍﺫﻥ ﺍﻟﻬﻰ ﺑﺎﺷﺪ ﻭ ﻗﻠﺒﺶ ّ‬

‫ﺭﺑﺎﻧﻰ‪ .‬ﺁﻳﺎ ﺍﻳﻦ ﺭﺍ ﺑﻪ ﭼﻪ ﺣﻤﻞ ﻣﻰ ﮐﻨﻨﺪ؟ ﺁﻳﺎ‬ ‫ﻣﻄﻤﺌﻦ ﺑﻪ ﻋﻨﺎﻳﺎﺕ ّ‬ ‫ّ‬

‫ﺑﻪ ﺟﻨﻮﻥ ﻧﺴﺒﺖ ﻣﻰ ﺩﻫﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﺩﺍﺩﻧﺪ ﻭ ﻳﺎ‬

‫ﻣﻰ ﮔﻮﻳﻨﺪ ﺑﺮﺍﻯ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ ﻭ ﺟﻤﻊ ﺯﺧﺎﺭﻑ ﺩﻧﻴﺎﻯ ﻓﺎﻧﻴﻪ ﺍﻳﻦ‬ ‫ﺍﻭﻝ ﺍﺯ ﮐﺘﺐ ﺧﻮﺩ ﮐﻪ‬ ‫ﺍﻣﻮﺭ ﺭﺍ‬ ‫ﻣﺘﻌﺮﺽ ﺷﺪﻩﺍﻧﺪ؟ ﺳﺒﺤﺎﻥ ﺍ‪ ،‬ﺩﺭ ّ‬ ‫ّ‬

‫ﺍﻭﻝ ﻭ ﺍﻋﻈﻢ ﻭ ﺍﮐﺒﺮ ﺟﻤﻴﻊ ﮐﺘﺐ‬ ‫ﻗﻴﻮﻡ ﺍﺳﻤﺎء ﻧﺎﻣﻴﺪﻩ ﻭ ّ‬ ‫ﺁﻥ ﺭﺍ ّ‬

‫ﺍﺳﺖ ﺍﺧﺒﺎﺭ ﺍﺯ ﺷﻬﺎﺩﺕ ﺧﻮﺩ ﻣﻰ ﺩﻫﻨﺪ ﻭ ﺩﺭ ﻣﻘﺎﻣﻰ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ‬

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‫ﺹ ‪١٥٤‬‬

‫‪" :‬‬ ‫ﻟﮏ ﻭ َ ِ‬ ‫ﻴﺖ‬ ‫ﻓﺪﻳﺖ ِ ُ ّ‬ ‫ﺑﻘﻴﺔﺍ‪ْ َ ،ِ‬‬ ‫ﺑﮑﻠﻰ َ َ‬ ‫ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻳﺎ َ ‪َ ‬‬ ‫ﺭﺿ ْ ُ‬ ‫ﻗﺪ َ َ ْ ُ‬

‫ﮐﻔﻰ‬ ‫ﻣﺤﺒﺘﮏ َﻭ َ َ‬ ‫ﺍﻟﻘﺘﻞ ﻓﻰ َ ‪َ ِ ‬‬ ‫ﺗﻤﻨﻴﺖ ٕ ّﺍﻻ َ ْ َ‬ ‫ﺍﻟﺴﺐ ﻓﻰ َ ِ َ‬ ‫ﺳﺒﻴﻠﮏ ﻭ ﻣﺎ َ َ ‪ُ ْ ‬‬ ‫‪ ‬‬

‫ﺍﻟﻌﻠﻲ ُ ْ َ ِ‬ ‫ﺑﺎ‪ِ ‬‬ ‫ﺗﻤﻨﺎﻯ ﺷﻬﺎﺩﺕ‬ ‫ﻣﻌﺘﺼﻤﴼ َﻗﺪﻳﻤﴼ‪ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺗﻔﺴﻴﺮ ﻫﺎء ّ‬ ‫َ ‪‬‬ ‫‪" :‬‬ ‫ﺳﺮﻯ ٕ ْ ِ‬ ‫ﻣﻨﺎﺩﻳﴼ ُ ِ‬ ‫ﺳﻤﻌﺖ ُ ِ‬ ‫ﺍﻓﺪ‬ ‫ﻳﻨﺎﺩﻯ ﻓﻰ ِ ّ‬ ‫ﺧﻮﺩ ﺭﺍ ﻧﻤﻮﺩﻩﺍﻧﺪ َ َ ّ‬ ‫ﮐﺎﻧﻰ َ ِ ْ ُ‬ ‫ﺍﻟﺤﺴﻴﻦ َ َ ِ‬ ‫ﻋﻠﻴﻪ‬ ‫ﺳﺒﻴﻞ ﺍ‪َ ‬ﮐﻤﺎ َ َ‬ ‫ﺍﻻﺷﻴﺎء ٕ َ َ‬ ‫ﺍﺣﺐ َ‬ ‫ﺍﻟﻴﮏ ﻓﻰ َ ِ‬ ‫ﻓﺪﻯ ْ ُ َ ُ‬ ‫َ َ ‪‬‬

‫ﮐﻨﺖ ِ‬ ‫ﻓﻮ‬ ‫ﺑﺬﻟﮏ ‪ ‬‬ ‫ﻧﺎﻇﺮﴽ ِ ِ َ‬ ‫ﺍﻟﺴﻼﻡ ﻓﻰ َﺳﺒﻴﻠﻰ َﻭ َﻟﻮﻻ ُ ُ‬ ‫ّ ُ‬ ‫ﺍﻟﺴﺮ ﺍﻟﻮﺍﻗﻊ َ َ‬

‫ﻧﻔﺴﻰ ِ َ ِ‬ ‫ﺍﻟﺬﻯ َ ِ‬ ‫ﻳﻘﺪﺭﻭﺍ َﺍﻥ‬ ‫‪‬‬ ‫ُ‬ ‫ﻣﻠﻮﮎ َ ِ‬ ‫ﺍﻻﺭﺽ َﻟﻦ َ ِ ُ‬ ‫ﺍﺟﺘﻤ ُﻌﻮﺍ ُ‬ ‫ﺑﻴﺪﻩ َ ِﻟﻮ ْ َ َ‬

‫ﺑﺬﻟﮏ ﻭ‬ ‫ﻟﻬﻢ‬ ‫َ ُ ُ‬ ‫ٌ‬ ‫ﻓﮑﻴﻒ َ ُ‬ ‫ﺷﺄﻥ ِ ِ َ‬ ‫ﻳﺄﺧﺬﻭﺍ ِ ّ‬ ‫ﺍﻟﺬﻳﻦ َﻟﻴﺲ َ ُ‬ ‫ﺍﻟﻌﺒﻴﺪ ‪َ ‬‬ ‫ﻣﻨﻰ ﺣﺮﻓﴼ َ َ ْ َ‬

‫ﺻﺒﺮﻯ ﻭ ِﺭﺿﺎﺋﻰ ﻭ‬ ‫ﺍﻟﮑﻞ‬ ‫ﻟﻴﻌﻠﻢ ُ ‪‬‬ ‫ﺍﻧﻬﻢ َ ُ‬ ‫ٕ‪ُ‬‬ ‫ﻣﻘﺎﻡ َ‬ ‫َ‬ ‫ﻣﻄﺮﻭﺩﻭﻥ"‪ٕ ،‬ﺍﻟﻰ ﺍﻥ ﻗﺎﻝ " ِ َ َ َ‬

‫ﺳﺒﻴﻞ ﺍ‪ ".ِ‬ﺁﻳﺎ ﺻﺎﺣﺐ ﺍﻳﻦ ﺑﻴﺎﻥ ﺭﺍ ﻣﻰ ﺗﻮﺍﻥ ﻧﺴﺒﺖ ﺩﺍﺩ ﮐﻪ ﺩﺭ‬ ‫‪ِ ٢٦٠‬ﻓﺪﺍﺋﻰ ﻓﻰ َ ِ‬ ‫ﻏﻴﺮ ﺻﺮﺍﻁ ﺍﻟﻬﻰ ﻣﺸﻰ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﺑﻪ ﻏﻴﺮ ﺭﺿﺎﻯ ﺍﻭ ﺍﻣﺮﻯ ﻃﻠﺐ‬

‫ﻧﻤﻮﺩﻩ ؟ ﺩﺭ ﻫﻤﻴﻦ ﺁﻳﻪ ﻧﺴﻴﻢ ﺍﻧﻘﻄﺎﻋﻰ ﻣﮑﻨﻮﻥ ﺷﺪﻩ ﮐﻪ ﺍﮔﺮ ﺑﻮﺯﺩ‬

‫ﺟﻤﻴﻊ ﻫﻴﺎﮐﻞ ﻭﺟﻮﺩ ﺟﺎﻥ ﺭﺍ ﺍﻧﻔﺎﻕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺭﻭﺍﻥ ﺩﺭ ﮔﺬﺭﻧﺪ‪.‬‬ ‫ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﭼﻘﺪﺭ ﻧﺎﺱ ﻧﺴﻨﺎﺱﺍﻧﺪ ﻭ ﺑﻪ ﻏﺎﻳﺖ‬

‫ﺣﻖ ّ ﻧﺎﺳﭙﺎﺱ ﮐﻪ ﭼﺸﻢ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻨﻬﺎ ﭘﻮﺷﻴﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﻋﻘﺐ‬ ‫ﻣﺮﺩﺍﺭﻯ ﭼﻨﺪ ﮐﻪ ﺍﺯ ﺑﻄﻨﺸﺎﻥ ﺍﻓﻐﺎﻥ ﻣﺎﻝ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻣﻰ ﺁﻳﺪ‬

‫ﻣﻰ ﺩﻭﻧﺪ‪ .‬ﻭ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﻪ ﻧﺴﺒﺖ ﻫﺎﻯ ﻏﻴﺮ ﻻﺋﻘﻪ ﮐﻪ ﺑﻪ ﻣﻄﺎﻟﻊ‬

‫ﺍﮐﺘﺴﺒﺖ َ ْ ِ‬ ‫ﺍﻟﺬﻳﻦ ُﻫﻢ‬ ‫ﻧﺬﮐﺮ َ َ‬ ‫ﻗﺪﺳﻴﻪ ﻣﻰ ﺩﻫﻨﺪ‪َ ِ َ .‬‬ ‫ﻟﮏ ﻣﺎ ْ َ َ َ ْ‬ ‫ﮐﺬﻟﮏ َ ْ ُ ُ‬ ‫ّ‬ ‫ﺍﻳﺪﻯ ّ َ‬ ‫ﺍﻋﺮﺿﻮﺍ َﻋﻦ ِﻟﻘﺎء ﺍ‪ ‬ﻓﻰ َﻳﻮﻡ ِ‬ ‫ﻋﺬﺑﻬﻢ ﺍ‪ُ‬‬ ‫َ​َ‬ ‫ﮐﻔﺮﻭﺍ ﻭ َ ْ َ ُ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ َﻭ َ ‪ُ َ ‬‬

‫ﻟﻬﻢ ِﻓﻰ ٓ ِ َ ِ‬ ‫ﺍﺟﺴﺎﺩﻫﻢ َﻭ‬ ‫ﺑﻨﺎﺭ ِ ِ ِ‬ ‫ِ ِ‬ ‫ﺷﺮﮐﻬﻢ َﻭ َ َ ‪‬‬ ‫ﺗﺤﺘﺮﻕ ِ ِﺑﻪ َ‬ ‫ﺍﻻﺧﺮﺓ َﻋﺬﺍﺑﴼ َ َ ِ ُ‬ ‫ُ ُ‬ ‫ﺍﻋﺪ َ ُ‬

‫ﺹ ‪١٥٥‬‬

‫ﻳﮑﻦ ﻗﺎﺩﺭﴽ َﻋﻠﻰ‬ ‫ﺑﺎﻧﻬﻢ ُ‬ ‫ﻗﺎﻟﻮﺍ ٕ ‪‬‬ ‫ﺍﺭﻭﺍﺣﻬﻢ ِ َ‬ ‫ﻟﻢ َ ُ ْ‬ ‫ﺍﻥ ﺍ‪ْ َ َ‬‬ ‫ﺫﻟﮏ ِ َ ‪ُ ‬‬ ‫َ َ ُ ُ‬

‫ﺣﺠﺘﻰ ﺍﺳﺖ‬ ‫ﺍﻟﻔﻀﻞ َ ُ َ ً‬ ‫ﻋﻦ َ ِ‬ ‫ﻳﺪﻩ َ ِ‬ ‫ﻣﻐﻠﻮﻟﺔ‪ .‬ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺍﻣﺮ ّ‬ ‫ﺷﻲ‪ ‬ﻭ َ ْ‬ ‫ﮐﺎﻧﺖ َ ُ ُ‬ ‫َ ْ‬ ‫ﺑﺰﺭﮒ ﻭ ﺑﺮﻫﺎﻧﻰ ﺍﺳﺖ ﻋﻈﻴﻢ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺧﺎﺗﻢ ﺍﻧﺒﻴﺎء ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬

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‫" َ ‪ِْ َ ‬‬ ‫ﺍﻻﻳﺘﻴﻦ " ﻳﻌﻨﻰ ﭘﻴﺮ ﻧﻤﻮﺩ ﻣﺮﺍ ﺩﻭ ﺁﻳﻪ ﮐﻪ ﻫﺮ ﺩﻭ ﻣﺸﻌﺮ‬ ‫ﺷﻴﺒﺘﻨﻰ ٓ َ َ‬

‫‪" :‬‬ ‫ﻓﺎﺳﺘﻘﻢ‬ ‫ﺑﺮ ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ ْ َ ِ ْ‬

‫ﺍﻣﺮﺕ‪ ١ ".‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺍﻳﻦ ﺳﺪﺭﻩ ﺭﺿﻮﺍﻥ‬ ‫ﮐﻤﺎ ُ ِ ْ َ‬ ‫ﺍﻭﻝ ﺟﻮﺍﻧﻰ ﭼﮕﻮﻧﻪ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﻓﺮﻣﻮﺩ ﻭ ﭼﻘﺪﺭ‬ ‫ﺳﺒﺤﺎﻧﻰ ﺩﺭ ّ‬

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‫ﺍﺣﺪﻳﺖ ﻇﺎﻫﺮ ﺷﺪ ﮐﻪ ﺟﻤﻴﻊ ﻣﻦ ﻋﻠﻰ‬ ‫ﺍﺳﺘﻘﺎﻣﺖ ﺍﺯ ﺁﻥ ﺟﻤﺎﻝ‬ ‫ّ‬

‫ﺍﻻﺭﺽ ﺑﺮ ﻣﻨﻌﺶ ﺍﻗﺪﺍﻡ ﻧﻤﻮﺩﻧﺪ ﺣﺎﺻﻠﻰ ﻧﺒﺨﺸﻴﺪ‪ .‬ﺁﻧﭽﻪ ﺍﻳﺬﺍء ﺑﺮ‬

‫ﺣﺒﺶ‬ ‫ﺁﻥ ﺳﺪﺭﻩ ﻃﻮﺑﻰ ﻭﺍﺭﺩ ﻣﻰ ﺁﻭﺭﺩﻧﺪ ﺷﻮﻗﺶ ﺑﻴﺸﺘﺮ ﻭ ﻧﺎﺭ ّ‬

‫ﻣﺸﺘﻌﻞ ﺗﺮ ﻣﻰ ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻳﻦ ﻓﻘﺮﺍﺕ ﻭﺍﺿﺢ ﺍﺳﺖ ﻭ ﺍﺣﺪﻯ‬

‫ﺍﻧﮑﺎﺭ ﻧﺪﺍﺭﺩ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺑﺎﻻﺧﺮﻩ ﺟﺎﻥ ﺭﺍ ﺩﺭ ﺑﺎﺧﺖ ﻭ ﺑﻪ ﺭﻓﻴﻖ ﺍﻋﻠﻰ‬ ‫ﺷﺘﺎﻓﺖ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺩﻻﺋﻞ ﻇﻬﻮﺭ‪ ،‬ﻏﻠﺒﻪ ﻭﻗﺪﺭﺕ ﻭ ﺍﺣﺎﻃﻪ ﮐﻪ‬

‫ﺑﻨﻔﺴﻪ ﺍﺯ ﺁﻥ ُﻣﻈﻬﺮ ﻭﺟﻮﺩ ﻭ َﻣﻈﻬﺮ ﻣﻌﺒﻮﺩ ﺩﺭ ﺍﮐﻨﺎﻑ ﻭﺍﻗﻄﺎﺭ‬

‫ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺩﺭ ﺷﻴﺮﺍﺯ ﺩﺭ ﺳﻨﻪ‬

‫ﺳﺘﻴﻦ ﻇﺎﻫﺮ ﺷﺪﻧﺪ ﻭ ﮐﺸﻒ ﻏﻄﺎ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻣﻊ ﺫﻟﮏ ﺑﻪ ﺍﻧﺪﮎ‬ ‫ّ‬

‫ﺯﻣﺎﻧﻰ ﺁﺛﺎﺭ ﻏﻠﺒﻪ ﻭ ﻗﺪﺭﺕ ﻭ ﺳﻠﻄﻨﺖ ﻭ ﺍﻗﺘﺪﺍﺭ ﺍﺯ ﺁﻥ ﺟﻮﻫﺮ‬

‫ﺍﻟﺠﻮﺍﻫﺮ ﻭ ﺑﺤﺮ ﺍﻟﺒﺤﻮﺭ ﺩﺭ ﺟﻤﻴﻊ ﺑﻼﺩ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ‬ ‫ﺍﺯ ﻫﺮ ﺑﻠﺪﻯ ﺁﺛﺎﺭ ﻭ ﺍﺷﺎﺭﺍﺕ ﻭ ﺩﻻﻻﺕ ﻭ ﻋﻼﻣﺎﺕ ﺁﻥ ﺷﻤﺲ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻫﻮﺩ‪ ،‬ﺁﻳﻪ ‪١١٢‬‬

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‫ﺹ ‪١٥٦‬‬

‫ﻻﻫﻮﺗﻰ ﻫﻮﻳﺪﺍ ﮔﺸﺖ‪ .‬ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ ﻗﻠﻮﺏ ﺻﺎﻓﻴﻪ ﺭﻗﻴﻘﻪ ﮐﻪ ﺍﺯ ﺁﻥ‬ ‫ﺍﺯﻟﻴﻪ ﺣﮑﺎﻳﺖ ﻧﻤﻮﺩﻧﺪ ﻭ ﭼﻘﺪﺭ ﺭﺷﺤﺎﺕ ﻋﻠﻤﻰ ﺍﺯ ﺁﻥ ﺑﺤﺮ‬ ‫ﺷﻤﺲ ّ‬

‫ﻟﺪﻧﻰ ﮐﻪ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩ ﺟﻤﻴﻊ ﻣﻤﮑﻨﺎﺕ ﺭﺍ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ ﻫﺮ ﺑﻠﺪ‬ ‫ﻋﻠﻢ ّ‬

‫ﺭﺩ ﺍﻳﺸﺎﻥ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ‬ ‫ﺍﻋﺰﻩ ﺑﺮ ﻣﻨﻊ ﻭ ّ‬ ‫ﻭ ﻣﺪﻳﻨﻪ ﺟﻤﻴﻊ ﻋﻠﻤﺎ ﻭ ّ‬ ‫ﻏﻞ ﻭﺣﺴﺪ ﻭ ﻇﻠﻢ ﺑﺮ ﺩﻓﻌﺸﺎﻥ ﺑﺴﺘﻨﺪ‪ .‬ﻭ ﭼﻪ ﻧﻔﻮﺱ‬ ‫ﮐﻤﺮ ّ‬

‫ﻗﺪﺳﻴﻪ ﺭﺍ ﮐﻪ ﺟﻮﺍﻫﺮ ﻋﺪﻝ ﺑﻮﺩﻧﺪ ﺑﻪ ﻧﺴﺒﺖ ﻇﻠﻢ ﮐﺸﺘﻨﺪ ﻭ ﭼﻪ‬ ‫ّ‬ ‫ﻫﻴﺎﮐﻞ ﺭﻭﺡ ﺭﺍ ﮐﻪ ﺻﺮﻑ ﻋﻠﻢ ﻭ ﻋﻤﻞ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﺑﻮﺩ ﺑﻪ‬

‫ﮐﻞ ﺫﻟﮏ ﻫﺮ ﻳﮏ ﺍﺯ ﺁﻥ‬ ‫ﺑﺪﺗﺮﻳﻦ ﻋﺬﺍﺏ ﻫﻼﮎ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻣﻊ ّ‬

‫ﻭﺟﻮﺩﺍﺕ ﺗﺎ ﺩﻡ ﻣﺮﮒ ﺑﻪ ﺫﮐﺮ ﺍ‪ ‬ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﻫﻮﺍﻯ‬

‫ﺗﺴﻠﻴﻢ ﻭ ﺭﺿﺎ ﻃﺎﺋﺮ‪ .‬ﻭ ﺑﻪ ﻗﺴﻤﻰ ﺍﻳﻦ ﻭﺟﻮﺩﺍﺕ ﺭﺍ ﺗﻘﻠﻴﺐ ﻧﻤﻮﺩﻧﺪ‬

‫ﺗﺼﺮﻑ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﺠﺰ ﺍﺭﺍﺩﻩﺍﺵ ﻣﺮﺍﺩﻯ ﻧﺠﺴﺘﻨﺪ ﻭ ﺑﺠﺰ‬ ‫ﻭ‬ ‫ّ‬ ‫‪٢٦٤‬‬

‫ﺍﻣﺮﺵ ﺍﻣﺮﻯ ﻧﮕﺰﻳﺪﻧﺪ‪ ،‬ﺭﺿﺎ ﺑﻪ ﺭﺿﺎﻳﺶ ﺩﺍﺩﻧﺪ ﻭ ﺩﻝ ﺑﻪ ﺧﻴﺎﻟﺶ‬

‫ﺗﺼﺮﻑ ﻭ ﺍﺣﺎﻃﻪ ﺍﺯ‬ ‫ﺗﻔﮑﺮ ﻧﻤﺎﺋﻴﺪ‪ ،‬ﺁﻳﺎ ﭼﻨﻴﻦ‬ ‫ﺑﺴﺘﻨﺪ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ‬ ‫ّ‬ ‫ّ‬

‫ﻣﻨﺰﻫﻪ ﻭ ﻧﻔﻮﺱ‬ ‫ﺍﺣﺪﻯ ﺩﺭ ﺍﻣﮑﺎﻥ ﻇﺎﻫﺮ ﺷﺪﻩ؟ ﻭ ﺟﻤﻴﻊ ﺍﻳﻦ ﻗﻠﻮﺏ ّ‬ ‫ﻣﻘﺪﺳﻪ ﺑﻪ ﮐﻤﺎﻝ ﺭﺿﺎ ﺩﺭ ﻣﻮﺍﺭﺩ ﻗﻀﺎ ﺷﺘﺎﻓﺘﻨﺪ ﻭ ﺩﺭ ﻣﻮﺍﻗﻊ‬ ‫ّ‬

‫ﺷﮑﺎﻳﺖ‪ ،‬ﺟﺰ ُﺷﮑﺮ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﻧﻪ ﻭ ﺩﺭ ﻣﻮﺍﻃﻦ ﺑﻼ‪ ،‬ﺟﺰ‬

‫ﮐﻞ‬ ‫ﺭﺿﺎ ﺍﺯ ﺍﻳﺸﺎﻥ ﻣﺸﻬﻮﺩ ﻧﻪ‪ .‬ﻭ ﺍﻳﻦ ﺭﺗﺒﻪ ﻫﻢ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ّ‬

‫ﻏﻞ ﻭ ﺑﻐﺾ ﻭ ﻋﺪﺍﻭﺕ ﺑﻪ ﺍﻳﻦ ﺍﺻﺤﺎﺏ‬ ‫ﺍﻫﻞ ﺍﺭﺽ ﭼﻪ ﻣﻘﺪﺍﺭ ّ‬

‫ﺍﺫﻳﺖ ﻭ ﺍﻳﺬﺍﻯ ﺁﻥ ﻃﻠﻌﺎﺕ ﻗﺪﺳﻰ ﻣﻌﻨﻮﻯ ﺭﺍ‬ ‫ﺩﺍﺷﺘﻨﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ّ‬

‫ﻋﻠﺖ ﻓﻮﺯ ﻭ ﺭﺳﺘﮕﺎﺭﻯ ﻭ ﺳﺒﺐ ﻓﻼﺡ ﻭ ﻧﺠﺎﺡ ﺍﺑﺪﻯ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ‪.‬‬ ‫ّ‬

‫ﺹ ‪١٥٧‬‬

‫ﺁﻳﺎ ﻫﺮﮔﺰ ﺩﺭ ﻫﻴﭻ ﺗﺎﺭﻳﺨﻰ ﺍﺯ ﻋﻬﺪ ﺁﺩﻡ ﺗﺎ ﺣﺎﻝ ﭼﻨﻴﻦ ﻏﻮﻏﺎﺋﻰ ﺩﺭ‬

‫ﺑﻼﺩ ﻭﺍﻗﻊ ﺷﺪ ﻭ ﺁﻳﺎ ﭼﻨﻴﻦ ﺿﻮﺿﺎﺋﻰ ﺩﺭ ﻣﻴﺎﻥ ﻋﺒﺎﺩ ﻇﺎﻫﺮ ﮔﺸﺖ؟‬

‫ﻣﺤﻞ ﻟﻌﻦ ﺟﻤﻴﻊ ﻧﺎﺱ ﺷﺪﻧﺪ ﻭ‬ ‫ﺍﺫﻳﺖ‪،‬‬ ‫ّ‬ ‫ﻭ ﺑﺎ ﺍﻳﻦ ﻫﻤﻪ ﺍﻳﺬﺍء ﻭ ّ‬ ‫ﻣﺤﻞ ﻣﻼﻣﺖ ﺟﻤﻴﻊ ﻋﺒﺎﺩ‪ .‬ﻭ ﮔﻮﻳﺎ ﺻﺒﺮ ﺩﺭ ﻋﺎﻟﻢ ﮐﻮﻥ ﺍﺯ‬ ‫ّ‬

‫ﺍﺻﻄﺒﺎﺭﺷﺎﻥ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﻭﻓﺎ ﺩﺭ ﺍﺭﮐﺎﻥ ﻋﺎﻟﻢ ﺍﺯ ﻓﻌﻠﺸﺎﻥ ﻣﻮﺟﻮﺩ‬

‫ﮔﺸﺖ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺩﺭ ﺟﻤﻴﻊ ﺍﻳﻦ ﻭﻗﺎﻳﻊ ﺣﺎﺩﺛﻪ ﻭ ﺣﮑﺎﻳﺎﺕ ﻭﺍﺭﺩﻩ‬

‫ﻣﻄﻠﻊ ﮔﺮﺩﻳﺪ ﺗﺎ ﺑﻪ‬ ‫ﺗﻔﮑﺮ ﻓﺮﻣﺎﺋﻴﺪ ﺗﺎ ﺑﺮ ﻋﻈﻤﺖ ﺍﻣﺮ ﻭ ﺑﺰﺭﮔﻰ ﺁﻥ ّ‬ ‫ّ‬

‫‪٢٦٥‬‬

‫ﻋﻨﺎﻳﺖ ﺭﺣﻤﺎﻥ‪ ،‬ﺭﻭﺡ ﺍﻃﻤﻴﻨﺎﻥ ﺩﺭ ﻭﺟﻮﺩ ﺩﻣﻴﺪﻩ ﺷﻮﺩ ﻭ ﺑﺮ‬

‫ﺳﺮﻳﺮ ﺍﻳﻘﺎﻥ ﻣﺴﺘﺮﻳﺢ ﻭ ﺟﺎﻟﺲ ﺷﻮﻳﺪ‪ .‬ﺧﺪﺍﻯ ﻭﺍﺣﺪ ﺷﺎﻫﺪ ﺍﺳﺖ‬

‫ﻣﻘﺮﺭﻩ‬ ‫ﮐﻪ ﺍﮔﺮ ﻓﻰ ﺍﻟﺠﻤﻠﻪ‬ ‫ّ‬ ‫ﺗﻔﮑﺮ ﻧﻤﺎﺋﻴﺪ ﻋﻼﻭﻩ ﺑﺮ ﻫﻤﻪ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ّ‬

‫ﺳﺐ ﻭ ﻟﻌﻦ ﺍﻫﻞ ﺍﺭﺽ ﺑﺮ ﺍﻳﻦ‬ ‫ﺭﺩ ﻭ‬ ‫ﻭ ﺩﻻﺋﻞ ﻣﺬﮐﻮﺭﻩ‪ ،‬ﻫﻤﻴﻦ ّ‬ ‫ّ‬ ‫ﺣﺠﺖ ﺑﺮ‬ ‫ﻓﻮﺍﺭﺱ ﻣﻴﺪﺍﻥ ﺗﺴﻠﻴﻢ ﻭ ﺍﻧﻘﻄﺎﻉ ﺍﻋﻈﻢ ﺩﻟﻴﻞ ﻭ ﺍﮐﺒﺮ ّ‬

‫ﺗﻔﮑﺮ ﺩﺭ ﺍﻋﺘﺮﺍﺿﺎﺕ‬ ‫ﺣﻘﻴﺖ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﻫﺮ ﺁﻥ ﮐﻪ‬ ‫ّ‬ ‫ّ​ّ‬

‫ﺟﻬﺎﻝ ﻓﺮﻣﺎﺋﻰ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ‬ ‫ﺟﻤﻴﻊ ﻣﺮﺩﻡ ﺍﺯ ﻋﻠﻤﺎء ﻭ ﻓﻀﻼء ﻭ ّ‬

‫ﻣﺤﮑﻢ ﺗﺮ ﻭ ﺭﺍﺳﺦ ﺗﺮ ﻭ ﺛﺎﺑﺖ ﺗﺮ ﻣﻰ ﺷﻮﻯ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﺁﻧﭽﻪ‬

‫ﻟﺪﻧﻰ ﻭ ﻣﻮﺍﻗﻊ ﺍﺣﮑﺎﻡ ﺍﺯﻟﻰ ﺧﺒﺮ‬ ‫ﻭﺍﻗﻊ ﺷﺪﻩ‪ ،‬ﺍﺯ ﻗﺒﻞ ﻣﻌﺎﺩﻥ ﻋﻠﻢ ّ‬ ‫ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺍﮔﺮ ﭼﻪ ﺍﻳﻦ ﺑﻨﺪﻩ ﺍﺭﺍﺩﻩ ﺫﮐﺮ ﺍﺣﺎﺩﻳﺚ ﻗﺒﻞ ﺭﺍ ﻧﺪﺍﺷﺘﻢ‬

‫ﻣﺤﺒﺖ ﺁﻥ ﺟﻨﺎﺏ ﭼﻨﺪ ﺭﻭﺍﻳﺘﻰ ﮐﻪ ﻣﻨﺎﺳﺐ ﺍﻳﻦ‬ ‫ﻭ ﻟﻴﮑﻦ ﻧﻈﺮ ﺑﻪ‬ ‫ّ‬

‫ﻣﻘﺎﻡ ﺍﺳﺖ ﺫﮐﺮ ﻣﻰ ﻧﻤﺎﻳﻢ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺣﺘﻴﺎﺝ ﻧﻴﺴﺖ ﺯﻳﺮﺍ‬ ‫ﮐﻪ ﺁﻧﭽﻪ ﺫﮐﺮ ﺷﺪﻩ ﺟﻤﻴﻊ ﺍﺭﺽ ﻭ ﻣﻦ ﻋﻠﻴﻬﺎ ﺭﺍ ﮐﺎﻓﻰ ﺍﺳﺖ‪ .‬ﻭ ﻓﻰ‬

‫‪٢٦٦‬‬

‫ﺹ ‪۱۵۸‬‬

‫ﺍﻟﺤﻘﻴﻘﻪ ﺟﻤﻴﻊ ﮐﺘﺐ ﻭ ﺍﺳﺮﺍﺭ ﺁﻥ ﺩﺭ ﺍﻳﻦ ﻣﺨﺘﺼﺮ ﺫﮐﺮ ﺷﺪﻩ ﺑﻪ‬

‫ﺗﺄﻣﻞ ﻧﻤﺎﻳﺪ ﺟﻤﻴﻊ ﺍﺳﺮﺍﺭ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‬ ‫ﻗﺴﻤﻰ ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻗﺪﺭﻯ ّ‬

‫ﻭ ﺍﻣﻮﺭ ﻇﺎﻫﺮﻩ ﺍﺯ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ ﺫﮐﺮ ﺷﺪﻩ ﺍﺩﺭﺍﮎ‬ ‫ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻟﻴﮑﻦ ﭼﻮﻥ ﻫﻤﻪ ﻧﺎﺱ ﺑﺮ ﻳﮏ ﺷﺄﻥ ﻭ ﻳﮏ ﻣﻘﺎﻡ‬

‫ﻧﻴﺴﺘﻨﺪ ﻟﻬﺬﺍ ﭼﻨﺪ ﺣﺪﻳﺜﻰ ﺫﮐﺮ ﻣﻰ ﻧﻤﺎﻳﻢ ﺗﺎ ﺳﺒﺐ ﺍﺳﺘﻘﺎﻣﺖ ﺍﻧﻔﺲ‬ ‫‪٢٦٧‬‬

‫ﺣﺠﺖ‬ ‫ﻣﺘﺰﻟﺰﻟﻪ ﺷﻮﺩ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻋﻘﻮﻝ ﻣﻀﻄﺮﺑﻪ ﮔﺮﺩﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬ ‫ﺗﺎﻡ ﻭ ﮐﺎﻣﻞ ﮔﺮﺩﺩ‪ .‬ﺍﺯ ﺟﻤﻠﻪ‬ ‫ﺍﻟﻬﻰ ﺑﺮ ﺍﻋﺎﻟﻰ ﻭ ﺍﺩﺍﻧﻰ ﻋﺒﺎﺩ ّ‬

‫ﻟﻌﻨﻬﺎ‬ ‫ﺭﺍﻳﺔ َ ‪‬‬ ‫ﻇﻬﺮﺕ َ ُ‬ ‫ﺍﺣﺎﺩﻳﺚ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ٕ " :‬ﺍﺫﺍ َ َ َ ْ‬ ‫ﺍﻟﺤﻖ َ َ َ‬ ‫ﺍﻫﻞ ‪ِ ‬‬ ‫ﻭﺍﻟﻐﺮﺏ‪ ".‬ﺣﺎﻝ ﺑﺎﻳﺪ ﻗﺪﺭﻯ ﺍﺯ ﺻﻬﺒﺎﻯ ﺍﻧﻘﻄﺎﻉ‬ ‫َ ُ‬ ‫ﺍﻟﺸﺮﻕ َ ْ َ ِ‬

‫ٍَ‬ ‫ﻣﻦ‬ ‫ﺗﻔﮑﺮ‬ ‫ﺳﺎﻋﺔ َ ٌ‬ ‫ﺧﻴﺮ ِ ْ‬ ‫ﻧﻮﺷﻴﺪ ﻭ ﺑﺮ ﺭﻓﺮﻑ ﺍﻣﺘﻨﺎﻉ ّ‬ ‫ﻣﻘﺮ ﮔﺰﻳﺪ ﻭ " َ َ ‪ُ ‬‬

‫ِ َِ‬ ‫ﺳﻨﺔ‪ ".‬ﺭﺍ ﻣﻨﻈﻮﺭ ﺩﺍﺷﺖ ﮐﻪ ﺁﺧﺮ ﺳﺒﺐ ﺍﻳﻦ ﺍﻣﺮ‬ ‫ﺳﺒﻌﻴﻦ َ َ ً‬ ‫ﻋﺒﺎﺩﺓ َ ْ َ‬

‫ﺣﻖ‪،‬‬ ‫ﺷﻨﻴﻊ ﭼﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺟﻤﻴﻊ ﻣﺮﺩﻡ ﺑﺎ ﺍﻇﻬﺎﺭ‬ ‫ﺣﺐ ﻭ ﻃﻠﺐ ّ‬ ‫ّ‬

‫ﺣﻖ ﺭﺍ ﻟﻌﻦ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﻣﺴﺘﻔﺎﺩ ﺍﺯ ﺣﺪﻳﺚ‬ ‫ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ‪ ،‬ﺍﻫﻞ ّ‬ ‫ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺳﺒﺐ‪ ،‬ﻧﺴﺦ ﻗﻮﺍﻋﺪ ﻭ ﺭﺳﻮﻡ ﻭ‬ ‫ﻋﺎﺩﺍﺕ ﻭ ﺁﺩﺍﺏ ﺍﺳﺖ ﮐﻪ ﻫﻤﻪ ﻧﺎﺱ ﺑﻪ ﺁﻥ ﻣﺤﺪﻭﺩ ﮔﺸﺘﻪﺍﻧﺪ‪.‬‬

‫ﻭ ٕ ّﺍﻻ ﺍﮔﺮ ﺟﻤﺎﻝ ﺭﺣﻤﺎﻥ ﺑﺮ ﻫﻤﺎﻥ ﺭﺳﻮﻡ ﻭ ﺁﺩﺍﺏ ﺣﺮﮐﺖ ﻧﻤﺎﻳﺪ ﻭ‬ ‫ﺗﺼﺪﻳﻖ ﮐﻨﺪ ﻣﺮﺩﻡ ﺭﺍ ﺩﺭ ﺁﻧﭽﻪ ﺑﻪ ﺁﻥ ﻣﺸﻐﻮﻟﻨﺪ‪ ،‬ﺩﻳﮕﺮ ﭼﺮﺍ ﺍﻳﻦ‬

‫ﻣﺼﺪﻕ ﻭ ﻣﺜﺒﺖ‬ ‫ﻫﻤﻪ ﺍﺧﺘﻼﻑ ﻭ ﻓﺴﺎﺩ ﺩﺭ ﻣﻠﮏ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ‬ ‫ّ‬

‫‪" :‬‬ ‫ﺍﻟﺪﺍﻉ ٕﺍﻟﻰ َﺷﻲ‪‬‬ ‫ﺍﻳﻦ ﺣﺪﻳﺚ ﺷﺮﻳﻒ‪ ،‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‬ ‫ﻳﺪﻉ ّ‬ ‫ﻳﻮﻡ َ ْ ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ِ‬ ‫ْ‬ ‫ﻗﺪﺳﻴﻪ ﻣﺮﺩﻡ‬ ‫ﺍﺣﺪﻳﻪ ﺍﺯ ﻭﺭﺍﻯ ﺣﺠﺒﺎﺕ‬ ‫ﻧﮑٍﺮ‪١ ".‬ﺑﺎﺭﻯ‪ ،‬ﭼﻮﻥ ﻣﻨﺎﺩﻯ‬ ‫‪ُ ُ ٢٦٨‬‬ ‫ّ‬ ‫ّ‬

‫‪ -١‬ﺳﻮﺭﻩ ﻗﻤﺮ‪ ،‬ﺁﻳﻪ ‪٦‬‬

‫ﺹ ‪١٥٩‬‬

‫ﺭﺍ ﺑﻪ ﺍﻧﻘﻄﺎﻉ ﺗﻤﺎﻡ ﻣﻰ ﺧﻮﺍﻧﺪ ﺍﺯ ﺁﻧﭽﻪ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ‬ ‫ﻧﺪﺍﻯ ﺍﻟﻬﻰ ﭼﻮﻥ ﻣﺨﺎﻟﻒ ﻫﻮﻯ ﺍﺳﺖ ﻟﻬﺬﺍ ﺍﻳﻦ ﻫﻤﻪ ﺍﻓﺘﺘﺎﻥ ﻭ‬

‫ِ‬ ‫ﺣﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﮐﻪ ﻫﻴﭻ ﺫﮐﺮ‬ ‫ﺍﻣﺘﺤﺎﻥ ﺭﻭ ﻣﻰ ﺩﻫﺪ‪ .‬ﻭ‬

‫ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﻣﺤﮑﻤﻪ ﺭﺍ ﮐﻪ ﺟﻤﻴﻊ ﻇﺎﻫﺮ ﺷﺪﻩ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻟﮑﻦ ﺁﻥ‬

‫ﺗﻤﺴﮏ ﺑﻪ ﺁﻧﻬﺎ‬ ‫ﺻﺤﺖ ﻭ ﺳﻘﻢ ﺁﻥ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ‬ ‫ﺍﺣﺎﺩﻳﺜﻰ ﮐﻪ‬ ‫ّ‬ ‫ّ‬

‫ﺗﻌﻘﻞ‬ ‫ﺟﺴﺘﻪﺍﻧﺪ ﮐﻪ ﭼﺮﺍ ﻇﺎﻫﺮ ﻧﺸﺪ‪ .‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺁﻧﭽﻪ ﺭﺍ ﻫﻢ ﮐﻪ ّ‬ ‫ﺣﻖ ﺑﻪ‬ ‫ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺑﺎﻫﺮ ﮔﺸﺖ‪ .‬ﻭ ﺁﺛﺎﺭ ﻭ ﻋﻼﻣﺎﺕ ّ‬

‫ﻣﺜﻞ ﺷﻤﺲ ﺩﺭ ﻭﺳﻂ ﺳﻤﺎء ﻻﺋﺢ‪ ،‬ﻣﻊ ﺫﻟﮏ ﻋﺒﺎﺩ ﺩﺭ ﺗﻴﻪ ﺟﻬﻞ ﻭ‬

‫ﻓﺮﻗﺎﻧﻴﻪ ﻭ‬ ‫ﻧﺎﺩﺍﻧﻰ ﺳﺮﮔﺮﺩﺍﻥ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﭼﻘﺪﺭ ﺍﺯ ﺁﻳﺎﺕ‬ ‫ّ‬

‫ﺩﺍﻝ ﺍﺳﺖ ﺑﺮ ﺷﺮﻉ ﻭ ﺣﮑﻢ ﺟﺪﻳﺪ ﻭ‬ ‫ﺭﻭﺍﻳﺎﺕ‬ ‫ﻣﺤﻘﻘﻪ ﮐﻪ ﺟﻤﻴﻊ ّ‬ ‫ّ‬ ‫ﺍﻣﺮ ﺑﺪﻳﻊ‪ ،‬ﺑﺎﺯ ﻣﻨﺘﻈﺮﻧﺪ ﮐﻪ ﻃﻠﻌﺖ ﻣﻮﻋﻮﺩ ﺑﺮ ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ‬

‫ﺣﮑﻢ ﻓﺮﻣﺎﻳﺪ ﭼﻨﺎﻧﭽﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﻫﻤﻴﻦ ﺣﺮﻑ ﺭﺍ ﻣﻰ ﮔﻮﻳﻨﺪ‪.‬‬

‫ﺪﻟﻪ ﺑﺮ ﺷﺮﻉ ﺟﺪﻳﺪ ﻭ ﺍﻣﺮ ﺑﺪﻳﻊ ﻓﻘﺮﺍﺕ‬ ‫ﻭ ﺍﺯ ﺟﻤﻠﻪ ﮐﻠﻤﺎﺕ ﻣ ّ‬

‫ِ‬ ‫ﺍﻟﻔﺮﺍ‪‬ﺾ ﻭ‬ ‫ﻟﺘﺠﺪﻳﺪ َ ‪ِ ‬‬ ‫ﺍﻳﻦ ُ ‪ُ َ ‬‬ ‫ﺍﻟﻤﺪﺧﺮ ِ َ‬ ‫ﺩﻋﺎﻯ ﻧﺪﺑﻪ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ ْ َ " :‬‬ ‫ﺍﻟﻤﻠﺔ َ ‪ِ َ ‬‬ ‫ﻻﻋﺎﺩﺓ ِ ‪ِ ‬‬ ‫ﺍﻟﻤﺘﺨﻴﺮ ٕ َ ِ‬ ‫ﻭﺍﻟﺸﺮﻳﻌﺔ‪ ".‬ﻭ ﺩﺭ ﺯﻳﺎﺭﺕ‬ ‫‪ِ َ‬‬ ‫ﺍﻳﻦ ُ َ ‪ُ ‬‬ ‫ﺍﻟﺴﻨﻦ ﻭ َ ْ َ‬

‫‪" :‬‬ ‫ﺳ‪‬ﻞ َﺍﺑﻮ َ ِ‬ ‫ﺍﻟﺤ ‪‬ﻖ َ ِ‬ ‫ﻋﺒﺪ ﺍ‪َ ِ‬ﻋﻦ‬ ‫ﺍﻟﺴﻼﻡ َ َ‬ ‫ﺍﻟﺠﺪﻳﺪ"‪َ  ُ " .‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ ‪ُ ‬‬ ‫ﻋﻠﻰ َ‬

‫َِ‬ ‫ﻳﻬﺪﻡ‬ ‫ﺳﻴﺮﺗﻪ ﻗﺎﻝ َ َ ُ‬ ‫ﻳﺼﻨﻊ ﻣﺎ َ َ َ‬ ‫ﺭﺳﻮﻝ ﺍ‪َ ِ‬ﻭ َ ِ ُ‬ ‫ﺻﻨﻊ َ ُ‬ ‫ﮐﻴﻒ َ ُ‬ ‫ﺍﻟﻤﻬﺪﻱ َ َ‬ ‫ﺳﻴﺮﺓ َ‬ ‫ّ‬

‫ﺍﻟﺠﺎﻫﻠﻴﺔ‪ " .‬ﺣﺎﻝ‬ ‫ﺍﻣﺮ‬ ‫ﻫﺪﻡ َ ُ ُ‬ ‫ﻣﺎ َ‬ ‫‪‬‬ ‫ﮐﺎﻥ َ ْ َ ُ‬ ‫ﺭﺳﻮﻝ ﺍ‪َ ْ َ ِ‬‬ ‫ﻗﺒﻠﻪ َﮐﻤﺎ َ َ َ‬

‫‪٢٧٠‬‬

‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﭼﻪ ﺍﺳﺘﺪﻻﻝ ﻫﺎ‬

‫ﺑﺮ ﻋﺪﻡ ﺗﻐﻴﻴﺮ ﺍﺣﮑﺎﻡ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺑﺎ ﺍﻳﻨﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻫﺮ ﻇﻬﻮﺭ‪،‬‬

‫‪٢٦٩‬‬

‫ﺹ ‪١٦٠‬‬

‫ﺳﺮﴽ ﻭ ﺟﻬﺮﴽ‪ ،‬ﻇﺎﻫﺮﴽ‬ ‫ﻇﻬﻮﺭ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﺍﺳﺖ ﺩﺭ ﺍﺭﮐﺎﻥ ﻋﺎﻟﻢ ّ‬

‫ﻭ ﺑﺎﻃﻨﴼ‪ ،‬ﭼﻪ ﺍﮔﺮ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺍﻣﻮﺭﺍﺕ ﺍﺭﺽ ﺗﻐﻴﻴﺮ ﻧﻴﺎﺑﺪ ﻇﻬﻮﺭ‬

‫ﮐﻠﻴﻪ ﻟﻐﻮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ "ﻋﻮﺍﻟﻢ" ﮐﻪ ﺍﺯ ﮐﺘﺐ‬ ‫ﻣﻈﺎﻫﺮ ّ ّ‬

‫‪" :‬‬ ‫ﻣﻦ َﺑﻨﻰ ِ‬ ‫ﺻﺒﻲ‬ ‫ﻫﺎﺷﻢ ِ‬ ‫ﻳﻈﻬﺮ ِ ْ‬ ‫ﻣﺸﻬﻮﺭﻩ ﻣﻌﺘﺒﺮﻩ ﺍﺳﺖ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ ْ َ ُ‬ ‫ٍ َ ‪‬‬ ‫‪ِ‬‬ ‫ﺍﺣﮑﺎﻡ َ ٍ‬ ‫ﺍﻋﺪﺍ‪‬ﻪ‬ ‫ﺍﮐﺜﺮ َ‬ ‫ﮐﺘﺎﺏ ﻭ َ‬ ‫ُﺫﻭ ِ ٍ‬ ‫ﺟﺪﻳﺪ" ٕﺍﻟﻰ ﺍﻥ ﻗﺎﻝ " َﻭ َ َ ُ‬ ‫ٍ‬

‫ﻣﺤﻤﺪ ﺫﮐﺮ ﻣﻰ ﻧﻤﺎﻳﺪ‬ ‫ﺍﻟﻌﻠﻤﺎء‪ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻣﻰ ﺩﻳﮕﺮ ﺍﺯ ﺻﺎﺩﻕ ﺑﻦ‬ ‫ّ‬ ‫َُ ُ‬

‫‪" :‬‬ ‫ﻳﺄﻣﺮ‬ ‫ﻳﻈﻬﺮ‬ ‫ﻭﻟﻘﺪ‬ ‫ﮐﻪ ﻓﺮﻣﻮﺩﻧﺪ َ َ َ‬ ‫ﺻﺒﻲ ِ ْ‬ ‫ﻫﺎﺷﻢ ﻭ َ ُ ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ﻣﻦ َﺑﻨﻰ ِ ٍ‬ ‫‪‬‬

‫ٍ‬ ‫ﮐﺘﺎﺏ َ ٍ‬ ‫ﺍﻟﻨﺎﺱ ِ َ ْ َ ِ ِ‬ ‫ﺟﺪﻳﺪ‪،‬‬ ‫ﺑﮑﺘﺎﺏ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﺑﺒﻴﻌﺘﻪ ﻭ ُﻫ َﻮ ُﺫﻭ‬ ‫ﺟﺪﻳﺪ‪ُ ِ ُ ،‬‬ ‫ٍ‬ ‫ٍ‬ ‫ﻳﺒﺎﻳﻊ ّ َ‬ ‫ّ َ‬

‫ﻓﺎﺳﺮﻋﻮﺍ‬ ‫ﺍﻟﻌﺮﺏ َ ٌ‬ ‫ﺷﺪﻳﺪ‪َ .‬ﻓ ْ‬ ‫ﻣﻨﻪ َﺷﻴﺌﴼ َ ْ ُ ُ‬ ‫َﻋﻠﻰ َ َ ِ‬ ‫ﺳﻤﻌﺘﻢ ِ ُ‬ ‫ﺈﻥ َ ِ ْ ُ‬

‫ﺳﺮﺝ ﻳﻘﻴﻦ ﺭﺍ ﻋﻤﻞ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ‬ ‫َٕﺍﻟﻴﻪ‪ ".‬ﺧﻮﺏ‬ ‫ﻭﺻﻴﺖ ّ‬ ‫ّ‬ ‫ﺍﺋﻤﻪ ﺩﻳﻦ ﻭ ُ ُ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﮔﺮ ﺷﻨﻴﺪﻳﺪ ﮐﻪ ﺟﻮﺍﻧﻰ ﺍﺯ ﺑﻨﻰ ﻫﺎﺷﻢ ﻇﺎﻫﺮ ﺷﺪ ﻭ‬

‫ﺭﺑﺎﻧﻰ‬ ‫ﻣﻰ ﺧﻮﺍﻧﺪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﮐﺘﺎﺏ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﻭ ﺍﺣﮑﺎﻡ ﺑﺪﻳﻊ ّ‬

‫ﺑﺸﺘﺎﺑﻴﺪ ﺑﺴﻮﻯ ﺍﻭ‪ ،‬ﻣﻊ ﺫﻟﮏ ﺟﻤﻴﻊ ﺣﮑﻢ ﮐﻔﺮ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﺍﻳﻤﺎﻥ‬ ‫ﺳﻴﺪ ﺍﻣﮑﺎﻥ ﺩﺍﺩﻧﺪ ﻭ ﻧﺮﻓﺘﻨﺪ ﺑﺴﻮﻯ ﺁﻥ ﻧﻮﺭ ﻫﺎﺷﻤﻰ ﻭ‬ ‫ﺑﻪ ﺁﻥ ّ‬

‫ﻇﻬﻮﺭ ﺳﺒﺤﺎﻧﻰ ﻣﮕﺮ ﺑﺎ ﺷﻤﺸﻴﺮﻫﺎﻯ ﮐﺸﻴﺪﻩ ﻭ ﻗﻠﺐ ﻫﺎﻯ ﭘﺮ ﮐﻴﻨﻪ‪.‬‬

‫ﻭ ﺩﻳﮕﺮ ﻣﻼﺣﻈﻪ ﻋﺪﺍﻭﺕ ﻋﻠﻤﺎ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺑﻪ ﭼﻪ ﺻﺮﻳﺤﻰ ﺩﺭ‬

‫ﻣﺪﻟﻪ‬ ‫ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﻫﻤﻪ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﻇﺎﻫﺮﻩ ّ‬

‫ﻣﺤﻘﻘﻪ‪ ،‬ﺟﻤﻴﻊ ﻧﺎﺱ ﺍﺯ ﺟﻮﻫﺮ ﺻﺎﻓﻰ ﻣﻌﺮﻓﺖ ﻭ‬ ‫ﻭ ﺍﺷﺎﺭﺍﺕ ﻭﺍﺿﺤﻪ‬ ‫ّ‬ ‫ﺑﻴﺎﻥ ﻣﻌﺮﺽ ﺷﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﻣﻈﺎﻫﺮ ﺿﻼﻟﺖ ﻭ ﻃﻐﻴﺎﻥ ﺍﻗﺒﺎﻝ‬

‫ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺑﺎ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﻭﺍﺭﺩﻩ ﻭ ﮐﻠﻤﺎﺕ ﻧﺎﺯﻟﻪ ﻣﻰ ﮔﻮﻳﻨﺪ ﺁﻧﭽﻪ‬

‫ﺹ ‪١٦١‬‬

‫ﺣﻖ ﺑﻴﺎﻧﻰ ﺑﻔﺮﻣﺎﻳﺪ ﮐﻪ‬ ‫ﻧﻔﺴﺸﺎﻥ ﺑﻪ ﺁﻥ ﻣﺎﻳﻞ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﺟﻮﻫﺮ ّ‬

‫ﻣﺨﺎﻟﻒ ﻧﻔﺲ ﻭ ﻫﻮﺍﻯ ﺍﻳﻦ ﮔﺮﻭﻩ ﻭﺍﻗﻊ ﺷﻮﺩ ﻓﻰ ﺍﻟﻔﻮﺭ ﺗﮑﻔﻴﺮ ﻧﻤﺎﻳﻨﺪ‬

‫ﺍﺋﻤﻪ ﺩﻳﻦ ﻭ ﺍﻧﻮﺍﺭ ﻣﺒﻴﻦ ﺍﺳﺖ ﻭ‬ ‫ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ‪ :‬ﺍﻳﻦ ﻣﺨﺎﻟﻒ ﻗﻮﻝ ّ‬

‫ﺩﺭ ﺷﺮﻉ ﻣﺘﻴﻦ ﭼﻨﻴﻦ ﺍﻣﺮﻯ ﻭ ﺣﮑﻤﻰ ﺻﺎﺩﺭ ﻧﺸﺪﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬

‫ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺳﺨﻦ ﻫﺎﻯ ﺑﻰ ﻓﺎﺋﺪﻩ ﺍﺯ ﺍﻳﻦ ﻫﻴﺎﮐﻞ ﻓﺎﻧﻴﻪ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ‬

‫‪٢٧١‬‬

‫ﻣﻰ ﺷﻮﺩ‪ .‬ﺣﺎﻝ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺭﺍ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﺯ ﻗﺒﻞ‬

‫ﺟﻤﻴﻊ ﺍﻣﻮﺭﺍﺕ ﺭﺍ ﺍﺧﺒﺎﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ "ﺍﺭﺑﻌﻴﻦ" ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫ﺍﺣﮑﺎﻡ َ ٍ‬ ‫ﻳﻈﻬﺮ ِﻣﻦ َﺑﻨﻰ ِ‬ ‫ﻭﻟﻢ‬ ‫ﺻﺒﻰ ُﺫﻭ‬ ‫ﻫﺎﺷﻢ‬ ‫ﺍﻟﻨﺎﺱ َ َ‬ ‫"َ َ ُ‬ ‫ﻓﻴﺪﻋﻮ ّ َ‬ ‫ﺟﺪﻳﺪ َ َ‬ ‫ٍ‬ ‫ٍ َ ّ ٌ‬

‫‪ِ‬‬ ‫ﻭﺍﮐﺜﺮ‬ ‫ﻳﻄﻴﻌﻮﻩ‬ ‫ﻳﺠﺒﻪ َ َ ٌ‬ ‫ﺣﮑﻢ ِﺑ َﺸﻰ‪َ ‬ﻟﻢ ُ ُ‬ ‫ﺍﺣﺪ َ َ َ ُ‬ ‫ُ ِ ُْ‬ ‫ﺍﻟﻌﻠﻤﺎء ﻓﺈﺫﺍ َ َ َ‬ ‫ﺍﻋﺪﺍ‪‬ﻪ ُ َ ُ‬

‫ﻋﻨﺪﻧﺎ ِﻣﻦ َ ‪ِ  ‬‬ ‫ﺍﻟﺪﻳﻦ" ٕﺍﻟﻰ ﺁﺧﺮ‬ ‫ﻓﻴﻘﻮﻟﻮﻥ ﻫﺬﺍ‬ ‫ﺍ‪‬ﻤﺔ ّ‬ ‫ُ‬ ‫ﺧﻼﻑ ﻣﺎ ِ َ‬ ‫َ​َُ ُ َ‬

‫ﺍﻟﺤﺪﻳﺚ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﺟﻤﻴﻊ ﻫﻤﻴﻦ ﮐﻠﻤﺎﺕ ﺭﺍ ﺍﻋﺎﺩﻩ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ﻳﻔﻌﻞ ﻣﺎ َﻳﺸﺎء‬ ‫ﺷﺎﻋﺮ ﺑﺮ ﺍﻳﻦ ﻧﺸﺪﻩ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﺮ ﻋﺮﺵ َ َ ُ‬

‫ﻳﺤﮑﻢ ﻣﺎ ُﻳﺮﻳﺪ ﺳﺎﮐﻦ‪ .‬ﻭ ﻫﻴﭻ ﺍﺩﺭﺍﮐﻰ‬ ‫ﺟﺎﻟﺴﻨﺪ ﻭ ﺑﺮ‬ ‫ﮐﺮﺳﻲ َ ُ ُ‬ ‫ّ‬ ‫ﮐﻴﻔﻴﺖ ﻇﻬﻮﺭ ﺍﻭ ﻭ ﻫﻴﭻ ﻋﺮﻓﺎﻧﻰ ﺍﺣﺎﻃﻪ ﻧﻨﻤﺎﻳﺪ‬ ‫ﺳﺒﻘﺖ ﻧﻴﺎﺑﺪ ﺑﺮ‬ ‫ّ‬

‫ﮐﻤﻴﺖ ﺍﻣﺮ ﺍﻭ‪ .‬ﻭ ﺟﻤﻴﻊ ﻗﻮﻝ ﻫﺎ ﺑﻪ ﺗﺼﺪﻳﻖ ﺍﻭ ﻣﻨﻮﻁ ﺍﺳﺖ ﻭ‬ ‫ﺑﺮ ّ ّ‬

‫ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﺑﻪ ﺍﻣﺮ ﺍﻭ ﻣﺤﺘﺎﺝ‪ .‬ﻭ ﻣﺎ ﺳﻮﺍﻯ ﺍﻭ ﺑﻪ ﺍﻣﺮ ﺍﻭ ﻣﺨﻠﻮﻕ ﺍﻧﺪ‬

‫ﻣﺒﻴﻦ‬ ‫ﻭ ﺑﻪ ﺣﮑﻢ ﺍﻭ ﻣﻮﺟﻮﺩ‪ .‬ﻭ ﺍﻭﺳﺖ ُﻣﻈﻬﺮ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ ﻭ ّ‬

‫ﺣﮑﻤﺖ ﻫﺎﻯ ﻏﻴﺐ ﺻﻤﺪﺍﻧﻰ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ "ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ" ﻭ‬ ‫ﻣﺤﻤﺪ ﻭﺍﺭﺩ ﺷﺪﻩ ﮐﻪ‬ ‫"ﻋﻮﺍﻟﻢ" ﻭ ﺩﺭ "ﻳﻨﺒﻮﻉ" ﺍﺯ ﺻﺎﺩﻕ ﺑﻦ‬ ‫ّ‬

‫‪" :‬‬ ‫ﻓﺠﻤﻴﻊ ﻣﺎ ﺟﺎ‪‬ﺕ ِ ِﺑﻪ‬ ‫ﺍﻟﻌﻠﻢ َ ْ َ ٌ‬ ‫ﻋﺸﺮﻭﻥ َﺣﺮﻓﴼ‪ُ َ َ .‬‬ ‫ﺳﺒﻌﺔ َﻭ ِ ُ َ‬ ‫ﻓﺮﻣﻮﺩ ِ ْ ُ‬

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‫ﺹ ‪١٦٢‬‬

‫ﺣﺮﻓﺎﻥ ﻭ َﻟﻢ َ ِ ِ‬ ‫ﺍﻟﺮﺳﻞ َ ِ‬ ‫ﺍﻟﺤﺮﻓﻴﻦ‪.‬‬ ‫‪ُ ُ ‬‬ ‫ﻏﻴﺮ ْ َ َ ِ‬ ‫ﺍﻟﻨﺎﺱ َ ‪‬‬ ‫ﻳﻌﺮﻑ ّ ُ‬ ‫ﺍﻟﻴﻮﻡ َ َ‬ ‫ﺣﺘﻰ َ َ‬

‫ﺮﻳﻦ َﺣﺮﻓﴼ‪ ".‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ‬ ‫ﺮﺝ َ َ َ‬ ‫ﻗﺎﺋﻤﻨﺎ َ ْ‬ ‫ﺍﻟﺨﻤﺴﺔ َﻭ ِ ْ‬ ‫ﻗﺎﻡ ُ‬ ‫ﻓﺈﺫﺍ َ‬ ‫ﺍﺧ َ َ‬ ‫ﺍﻟﻌﺸ َ‬ ‫ﻣﻌﻴﻦ ﻓﺮﻣﻮﺩﻩ ﻭ ﺟﻤﻴﻊ‬ ‫ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﻋﻠﻢ ﺭﺍ ﺑﻴﺴﺖ ﻭ ﻫﻔﺖ ﺣﺮﻑ ّ‬

‫ﺍﻧﺒﻴﺎء ﺍﺯ ﺁﺩﻡ ﺍﻟﻰ ﺧﺎﺗﻢ ﺩﻭ ﺣﺮﻑ ﺁﻥ ﺭﺍ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﺑﺮ ﺍﻳﻦ‬

‫ﺩﻭ ﺣﺮﻑ ﻣﺒﻌﻮﺙ ﺷﺪﻩﺍﻧﺪ ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻗﺎﺋﻢ ﻇﺎﻫﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‬

‫ﺟﻤﻴﻊ ﺍﻳﻦ ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ ﺣﺮﻑ ﺭﺍ‪ .‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﻗﺪﺭ ﻭ ﺭﺗﺒﻪ ﺁﻥ‬

‫ﮐﻞ ﺍﻧﺒﻴﺎء ﻭ ﺍﻣﺮﺵ‬ ‫ﺣﻀﺮﺕ ﺭﺍ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎ ﮐﻪ ﻗﺪﺭﺵ ﺍﻋﻈﻢ ﺍﺯ ّ‬ ‫ﮐﻞ ﺍﻭﻟﻴﺎﺳﺖ‪ .‬ﻭ ﺍﻣﺮﻯ ﺭﺍ ﮐﻪ‬ ‫ﺍﻋﻠﻰ ﻭ ﺍﺭﻓﻊ ﺍﺯ ﻋﺮﻓﺎﻥ ﻭ ﺍﺩﺭﺍﮎ ّ‬ ‫ﺍﻃﻼﻉ ﻧﻴﺎﻓﺘﻪ ﻭ ﻳﺎ ﺑﻪ ﺍﻣﺮ ﻣﺒﺮﻡ‬ ‫ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﻭ ﺍﺻﻔﻴﺎء ﺑﻪ ﺁﻥ ّ‬

‫ﺍﻟﻬﻰ ﺍﻇﻬﺎﺭ ﻧﺪﺍﺷﺘﻪ‪ ،‬ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﺑﻪ ﻋﻘﻮﻝ ﻭ ﻋﻠﻮﻡ ﻭ ﺍﺩﺭﺍﮎ‬

‫ﺍﻡ‬ ‫ﺭﺩ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ْ َ " .‬‬ ‫ﻧﺎﻗﺺ ﺧﻮﺩ ﻣﻴﺰﺍﻥ ﻣﻰ ﮐﻨﻨﺪ‪ ،‬ﺍﮔﺮ ﻣﻄﺎﺑﻖ ﻧﻴﺎﻳﺪ ّ‬ ‫ﻳﻌﻘﻠﻮﻥ ؟ ٕﺍ ْﻥ ُﻫﻢ ٕ ّﺍﻻ‬ ‫ﺗﺤﺴﺐ َ ‪‬‬ ‫ﻳﺴﻤﻌﻮﻥ ﺍﻭ َ ْ ِ ُ َ‬ ‫ﺍﮐﺜﺮﻫﻢ َ ْ َ ُ َ‬ ‫ﺍﻥ َ ْ َ َ ُ ْ‬ ‫َ ْ َ ُ‬

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‫ﺳﺒﻴﻼ‪ ١" .‬ﺁﻳﺎ ﺍﻳﻦ ﺣﺪﻳﺚ ﻣﺬﮐﻮﺭ ﺭﺍ ﺑﺮ ﭼﻪ‬ ‫ﺍﺿﻞ َ ً‬ ‫ﻫﻢ َ َ ‪‬‬ ‫ﮐﺎﻻﻧﻌﺎﻡ َ ْ‬ ‫ﺑﻞ ُ ْ‬ ‫َ ََْ ِ‬

‫ﻏﻴﺒﻴﻪ ﻭ ﺍﻣﻮﺭﺍﺕ ﺑﺪﻳﻌﻪ‬ ‫ﺣﻤﻞ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺻﺮﻳﺢ ﺑﺮ ﻇﻬﻮﺭ ﻣﻄﺎﻟﺐ‬ ‫ّ‬ ‫ﺍﻳﺎﻡ ﺁﻥ ﺣﻀﺮﺕ؟ ﻭ ﺍﻳﻦ ﺍﻣﻮﺭﺍﺕ ﺑﺪﻳﻌﻪ ﺳﺒﺐ‬ ‫ﺟﺪﻳﺪﻩ ﺍﺳﺖ ﺩﺭ ّ‬

‫ﺍﺧﺘﻼﻑ ﻧﺎﺱ ﻣﻰ ﺷﻮﺩ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺟﻤﻴﻊ ﻋﻠﻤﺎء ﻭ ﻓﻘﻬﺎء ﺣﮑﻢ‬ ‫ﺑﺮ ﻗﺘﻞ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﮐﻨﻨﺪ ﻭ ﻫﻤﻪ ﺍﻫﻞ ﺍﺭﺽ ﺑﺮ‬

‫ﻣﺨﺎﻟﻔﺖ ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ "ﮐﺎﻓﻰ" ﺩﺭ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺩﺭ‬

‫"ﻟﻮﺡ ﻓﺎﻃﻤﻪ" ﺩﺭ ﻭﺻﻒ ﻗﺎﺋﻢ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ِ َ َ " :‬‬ ‫ﮐﻤﺎﻝ ُﻣﻮﺳﻰ َﻭ‬ ‫ﻋﻠﻴﻪ َ ُ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ‪ ،‬ﺁﻳﻪ ‪٤٤‬‬

‫ﺹ‪۱۶۳‬‬

‫ﺍﻭﻟﻴﺎﺅﻩ ﻓﻰ َ ِ ِ‬ ‫ﺗﺘﻬﺎﺩﻯ‬ ‫ﻓﻴﺬﻝ‬ ‫ﺍﻳﻮﺏ َ َ ِ ‪‬‬ ‫ُ‬ ‫ﺑﻬﺎء ﻋﻴﺴﻰ ﻭ َ ُ‬ ‫ﺯﻣﺎﻧﻪ ﻭ ُ َ‬ ‫ﺻﺒﺮ َ ‪َ ‬‬ ‫َ ُ‬

‫ﺗﺘﻬﺎﺩﻯ ُﺭﺅﻭ ُﺱ ‪ِ ‬‬ ‫ﻴﻘﺘﻠﻮﻥ ﻭ‬ ‫ﺍﻟﺪﻳﻠﻢ َﻓ ُ ْ َ ُ َ‬ ‫ُ​ُ‬ ‫ﺭﺅﻭ ُﺳﻬﻢ َﮐﻤﺎ ُ َ‬ ‫ﺍﻟﺘﺮﮎ ﻭ ‪ِ َ ‬‬

‫ﺍﻻﺭﺽ‬ ‫ﺧﺎ‪‬ﻔﻴﻦ َ ُ‬ ‫ﻭﺟﻠﻴﻦ ُ َ ُ‬ ‫ﻳﺤﺮﻗﻮﻥ ﻭ َ ُ َ‬ ‫ُ َُ َ‬ ‫ﺗﺼﺒﻊ َ ُ‬ ‫ﻳﮑﻮﻧﻮﻥ ‪َ ‬‬ ‫ﻣﺮﻋﻮﺑﻴﻦ َ ِ َ‬ ‫َ‬ ‫ﺍﻭﻟﺌﮏ َﺍﻭﻟﻴﺎﺋﻰ‬ ‫ﻳﻔﺸﻮ‬ ‫ﺍﻟﺮﻧﺔ ﻓﻰ ِ ‪ِ ‬‬ ‫ﻧﺴﺎ‪‬ﻬﻢ ُ‬ ‫ﺍﻟﻮﻳﻞ ﻭ ‪ُ ّ ‬‬ ‫ُ‬ ‫َ‬ ‫ِ ِ ‪ْ ِ‬‬ ‫ﺑﺪﻣﺎ‪‬ﻬﻢ ﻭ َ ْ ُ‬

‫ﺣﻘﴼ‪ ".‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺣﺮﻓﻰ ﺍﺯ ﺍﻳﻦ ﺣﺪﻳﺚ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﻇﺎﻫﺮ‬ ‫ّ‬ ‫ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺍﮐﺜﺮ ﺍﻣﺎﮐﻦ ﺩﻡ ﺷﺮﻳﻔﺸﺎﻥ ﺭﻳﺨﺘﻪ ﺷﺪ ﻭ ﺩﺭ ﻫﺮ‬

‫ﺑﻠﺪﻯ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺳﻴﺮ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﻭﻻﻳﺎﺕ ﻭ ﺷﻬﺮﻫﺎ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ‪،‬‬

‫ﺑﻌﻀﻰ ﺭﺍ ﺳﻮﺧﺘﻨﺪ‪ .‬ﻭ ﻣﻊ ﺫﻟﮏ ﻫﻴﭻ ﻧﻔﺴﻰ ﻓﮑﺮ ﻧﻨﻤﻮﺩ ﮐﻪ ﺍﮔﺮ‬ ‫ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﺑﻪ ﺷﺮﻳﻌﺖ ﻭ ﺍﺣﮑﺎﻡ ﻗﺒﻞ ﻣﺒﻌﻮﺙ ﻭ ﻇﺎﻫﺮ ﺷﻮﺩ‬

‫ﺩﻳﮕﺮ ﺫﮐﺮ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﺑﺮﺍﻯ ﭼﻪ ﺷﺪﻩ ﻭ ﭼﺮﺍ ﺍﻳﻦ ﻫﻤﻪ ﺍﺧﺘﻼﻑ‬

‫ﺍﺫﻳﺖ‬ ‫ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﺗﺎ ﺁﻧﮑﻪ ﻗﺘﻞ ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﺭﺍ ﻭﺍﺟﺐ ﺩﺍﻧﻨﺪ ﻭ ّ‬

‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺳﺒﺐ ﻭﺻﻮﻝ ﺑﻪ ﻣﻌﺎﺭﺝ ﻗﺮﺏ ﺷﻤﺮﻧﺪ؟ ﻭ‬ ‫ﺍﻳﻦ ﺍﺭﻭﺍﺡ ّ‬

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‫ﺩﻳﮕﺮ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﭼﮕﻮﻧﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﻣﻮﺭ ﻭﺍﺭﺩﻩ ﻭ ﺍﻓﻌﺎﻝ‬

‫ﻧﺎﺯﻟﻪ ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﻗﺒﻞ ﺫﮐﺮ ﺷﺪﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ "ﺭﻭﺿﻪ ﮐﺎﻓﻰ"‬

‫ﺩﺭ ﺑﻴﺎﻥ ﺯﻭﺭﺍء ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ ِﻓﻰ َ َ ِ‬ ‫ﻣﻌﺎﻭﻳﺔ ﺑﻦ‬ ‫ﺭﻭﺿﺔ ﺍﻟﮑﺎﻓﻰ َﻋﻦ ُ َ‬

‫ﺟﻌﻠﺖ‬ ‫ﻭﻫﺐ َﻋﻦ َﺍﺑﻰ َﻋﺒﺪﺍ‪ ‬ﻗﺎﻝ ‪ُ ِ َ َ :‬‬ ‫ﺍﺗﻌﺮﻑ ‪ْ ‬‬ ‫َ َ‬ ‫ﺍﻟﺰﻭﺭﺍ‪ ‬؟ ُ ْ ُ‬ ‫ﻗﻠﺖ ‪ُ ْ ِ ُ :‬‬ ‫ِ‬ ‫ﺍﻟﺮﻱ؟‬ ‫ﺛﻢ َ‬ ‫ﻓﺪﺍﮎ‪ُ َ ،‬‬ ‫َ‬ ‫َ‬ ‫ﺑﻐﺪﺍﺩ‪ .‬ﻗﺎﻝ ﻻ‪ ُ ،‬‬ ‫ﻳﻘﻮﻟﻮﻥ ٕ ‪‬‬ ‫ُ‬ ‫ﻗﺎﻝ‪َ ْ َ َ :‬‬ ‫ﺍﻧﻬﺎ َ‬ ‫ﺩﺧﻠﺖ ‪ ‬‬ ‫ﻗﺎﻝ‬ ‫ﻧﻌﻢ‪.‬‬ ‫َ‬ ‫ﻧﻌﻢ‪َ َ .‬‬ ‫ﺍﺗﻴﺖ ُ َ‬ ‫ﺳﻮﻕ ‪ ‬‬ ‫ﻗﻠﺖ‪ْ َ َ :‬‬ ‫ﻗﻠﺖ‪ْ َ َ :‬‬ ‫ُْ ُ‬ ‫ﺍﻟﺪﻭﺍﺏ ؟ ُ ْ ُ‬ ‫ﻗﺎﻝ َ َ ْ َ‬

‫ﻳﻘﺘﻞ‬ ‫ﻳﻤﻴﻦ ‪‬‬ ‫ﺍﻟﺰﻭﺭﺍء‪ُ َ ُ .‬‬ ‫ﺍﻟﻄﺮﻳﻖ ؟ ِ َ‬ ‫ﺭﺍﻳﺖ َ َ َ‬ ‫ﺍﻻﺳﻮﺩ َﻋﻦ َ ِ‬ ‫ﺟﺒﻞ َ َ َ‬ ‫َ‪َ ‬‬ ‫ﺗﻠﮏ ‪‬‬

‫ﻭﻟﺪ ُ ٍ‬ ‫ﺭﺟﻼ ِﻣﻦ ُ ْ ِ‬ ‫ﻗﺎﻝ‪:‬‬ ‫ﻳﻘﺘﻠﻬﻢ ؟ َ‬ ‫ﺛﻤﺎﻧﻮﻥ َ ُ ً‬ ‫ﻳﺼﻠﺢ ِ َ َ‬ ‫ﻓﻴﻬﺎ َ ُ َ‬ ‫ﻓﻼﻥ ُ ‪ْ ُ ‬‬ ‫ﻗﻠﺖ‪َ :‬ﻣﻦ َ ُ ُ ُ ْ‬ ‫ﺍﻟﺨﻼﻓﺔ‪ُ ُ .‬‬ ‫ﮐﻠﻬﻢ َ َ ُ‬

‫ﺹ ‪١٦٤‬‬

‫ﺍﻟﻌﺠﻢ‪ ".‬ﺍﻳﻦ ﺍﺳﺖ ﺣﮑﻢ ﻭ ﺍﻣﺮ ﺍﺻﺤﺎﺏ ﺁﻥ‬ ‫ﻳﻘﺘﻠﻬﻢ َ ُ‬ ‫‪ُ ُ ُ َ ٢٧٥‬‬ ‫ﺍﻭﻻﺩ َ َ‬

‫ﺣﻀﺮﺕ ﮐﻪ ﺍﺯ ﻗﺒﻞ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ‬

‫ﮐﻪ ﺯﻭﺭﺍء ﻣﻮﺍﻓﻖ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺍﺭﺽ ﺭﻯ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﺭﺍ‬ ‫ﺩﺭ ﺁﻥ ﻣﮑﺎﻥ ﺑﻪ ﺑﺪﺗﺮﻳﻦ ﻋﺬﺍﺏ ﺑﻘﺘﻞ ﺭﺳﺎﻧﺪﻧﺪ ﻭ ﺟﻤﻴﻊ ﺍﻳﻦ‬

‫ﻭﺟﻮﺩﺍﺕ ﻗﺪﺳﻰ ﺭﺍ ﻋﺠﻢ ﺷﻬﻴﺪ ﻧﻤﻮﺩﻩ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺣﺪﻳﺚ ﻣﺬﮐﻮﺭ‬ ‫ﺍﺳﺖ ﻭ ﺷﻨﻴﺪﻩﺍﻧﺪ ﻭ ﺑﺮ ﻫﻤﻪ ﻋﺎﻟﻢ ﻭﺍﺿﺢ ﻭ ﻣﺒﺮﻫﻦ ﺍﺳﺖ‪ .‬ﺣﺎﻝ‬ ‫ﭼﺮﺍ ﺍﻳﻦ ﺧﺮﺍﻃﻴﻦ ﺍﺭﺽ ﺩﺭ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﮐﻪ ﺟﻤﻴﻊ ﺁﻥ ﺑﻪ ﻣﺜﻞ‬

‫ﺣﻖ‬ ‫ﺷﻤﺲ ﺩﺭ ﻭﺳﻂ ﺳﻤﺎء ﻇﺎﻫﺮ ﺷﺪ‬ ‫ّ‬ ‫ﺗﻔﮑﺮ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻗﺒﺎﻝ ﺑﻪ ّ‬

‫ﻧﻤﻰ ﺟﻮﻳﻨﺪ ﻭ ﺑﻪ ﺑﻌﻀﻰ ﺍﺣﺎﺩﻳﺚ ﮐﻪ ﻣﻌﻨﻰ ﺁﻥ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ‬ ‫ﻣﻘﺮ‬ ‫ﺣﻖ ﻭ ﺟﻤﺎﻝ ﺍ‪ ‬ﺍﻋﺮﺍﺽ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺑﻪ ﺳﻘﺮ ّ‬ ‫ﺍﺯ ﻇﻬﻮﺭ ّ‬

‫ﮔﺰﻳﺪﻩﺍﻧﺪ؟ ﻧﻴﺴﺖ ﺍﻳﻦ ﺍﻣﻮﺭ ﻣﮕﺮ ﺍﺯ ﺍﻋﺮﺍﺽ ﻓﻘﻬﺎﻯ ﻋﺼﺮ ﻭ‬

‫‪٢٧٦‬‬

‫ﻓﻘﻬﺎء‬ ‫ﻋﻠﻤﺎﻯ ﻋﻬﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺻﺎﺩﻕ ﺑﻦ‬ ‫ّ‬ ‫ﻣﺤﻤﺪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ َ ُ " :‬‬ ‫ﻣﻨﻬﻢ َ َ َ ِ‬ ‫ﺫﻟﮏ ‪ِ ‬‬ ‫ﺗﺤﺖ ِ ‪‬‬ ‫ﺧﺮﺟﺖ‬ ‫ِ َ‬ ‫ﺷﺮ ُ َ‬ ‫ﻇﻞ ‪‬‬ ‫ﺍﻟﺰﻣﺎﻥ َ ‪‬‬ ‫ﺍﻟﺴﻤﺎ‪ُ ِ ‬‬ ‫ﻓﻘﻬﺎ‪َ ْ َ ‬‬ ‫ﺗﻌﻮﺩ‪ ".‬ﻭ ﺍﺯ ﻓﻘﻬﺎء ﻭ ﻋﻠﻤﺎﻯ ﺑﻴﺎﻥ ﺍﺳﺘﺪﻋﺎ ﻣﻰ‬ ‫ِ َُْ‬ ‫ﺍﻟﻔﺘﻨﺔ ﻭ ٕ َﺍﻟﻴﻬﻢ َ ُ ُ‬

‫ﺭﺑﺎﻧﻰ ﻭ ﺻﺮﻑ ﺍﺯﻟﻰ‬ ‫ﻧﻤﺎﻳﻢ ﮐﻪ ﭼﻨﻴﻦ ﻣﺸﻰ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺑﺮ ﺟﻮﻫﺮ ﺍﻟﻬﻰ ﻭ ﻧﻮﺭ ّ‬

‫ﻭ ﻣﺒﺪﺃ ﻭ ﻣﻨﺘﻬﺎﻯ ﻣﻈﺎﻫﺮ ﻏﻴﺒﻰ ﺩﺭ ﺯﻣﻦ ﻣﺴﺘﻐﺎﺙ ﻭﺍﺭﺩ ﻧﻴﺎﻭﺭﻧﺪ‬

‫ﻣﺘﻤﺴﮏ‬ ‫ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﮐﻮﺭ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﺑﻪ ﻋﻘﻮﻝ ﻭ ﺍﺩﺭﺍﮎ ﻭ ﻋﻠﻢ‬ ‫ّ‬

‫ﺭﺑﺎﻧﻰ ﻣﺨﺎﺻﻤﻪ ﻧﻨﻤﺎﻳﻨﺪ‪.‬‬ ‫ﻧﺸﻮﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﻣﻈﻬﺮ ﻋﻠﻮﻡ ﻧﺎﻣﺘﻨﺎﻫﻰ ّ‬

‫ﺍﮔﺮ ﭼﻪ ﺑﺎ ﺟﻤﻴﻊ ﺍﻳﻦ ﻭﺻﺎﻳﺎ‪ ،‬ﺩﻳﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺷﺨﺼﻰ ﺍﻋﻮﺭ ﮐﻪ‬

‫ﺍﺯ ﺭﺅﺳﺎﻯ ﻗﻮﻡ ﺍﺳﺖ ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﻌﺎﺭﺿﻪ ﺑﺮ ﺧﻴﺰﺩ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ‬

‫ﺹ ‪١٦٥‬‬

‫ﻫﺮ ﺑﻠﺪﻯ ﺑﺮ ﻧﻔﻰ ﺁﻥ ﺟﻤﺎﻝ ﻗﺪﺳﻰ ﺑﺮﺧﻴﺰﻧﺪ ﻭ ﺍﺻﺤﺎﺏ ﺁﻥ‬

‫ﺳﻠﻄﺎﻥ ﻭﺟﻮﺩ ﻭ ﺟﻮﻫﺮ ﻣﻘﺼﻮﺩ ﺩﺭ ﮐﻮﻩ ﻫﺎ ﻭ ﺻﺤﺮﺍﻫﺎ ﻓﺮﺍﺭ ﻧﻤﺎﻳﻨﺪ‬

‫ﺗﻮﮐﻞ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺎ‬ ‫ﻭ ﺍﺯ ﺩﺳﺖ ﻇﺎﻟﻤﻴﻦ ﻣﺴﺘﻮﺭ ﺷﻮﻧﺪ ﻭ ﺑﺮﺧﻰ ّ‬

‫ﮐﻤﺎﻝ ﺍﻧﻘﻄﺎﻉ ﺟﺎﻥ ﺩﺭ ﺑﺎﺯﻧﺪ‪ .‬ﻭ ﮔﻮﻳﺎ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﻧﻔﺴﻰ ﮐﻪ‬

‫ﺑﻪ ﮐﻤﺎﻝ ﺯﻫﺪ ﻭ ﺗﻘﻮﻯ ﻣﻮﺻﻮﻑ ﻭ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ‬

‫ﺟﻤﻴﻊ ﻧﺎﺱ ﺍﻃﺎﻋﺖ ﺍﻭ ﺭﺍ ﻓﺮﺽ ﺷﻤﺮﻧﺪ ﻭ ﺗﺴﻠﻴﻢ ﺍﻣﺮﺵ ﺭﺍ ﻻﺯﻡ‬ ‫ﺍﻟﻬﻴﻪ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ﻭ ﺑﻪ‬ ‫ﺩﺍﻧﻨﺪ‪ ،‬ﺑﻪ ﻣﺤﺎﺭﺑﻪ ﺑﺎ ﺁﻥ ﺍﺻﻞ ﺷﺠﺮﻩ ّ‬

‫ﻣﻨﺘﻬﺎﻯ ﺟﻬﺪ ﻭ ﺍﺟﺘﻬﺎﺩ ﺑﻪ ﻣﻌﺎﺭﺿﻪ ﺑﺮ ﺧﻴﺰﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺷﺄﻥ‬

‫ﻧﺎﺱ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﮐﻪ ﺍﻫﻞ ﺑﻴﺎﻥ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﻫﻮﺍﻯ‬ ‫ﺣﻖ ﺭﺍ ﺍﺯ ﻏﻴﺮ‬ ‫ﺭﻭﺡ ﻃﻴﺮﺍﻥ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﻓﻀﺎﻯ ﺭﻭﺡ ﺳﺎﮐﻦ ﺷﻮﻧﺪ‪ّ ،‬‬ ‫ﺗﻤﻴﺰ ﺩﻫﻨﺪ ﻭ ﺗﻠﺒﻴﺲ ﺑﺎﻃﻞ ﺭﺍ ﺑﻪ ﺩﻳﺪﻩ ﺑﺼﻴﺮﺕ ﺑﺸﻨﺎﺳﻨﺪ‪.‬‬

‫ﻣﺮﺑﻰ‬ ‫ﺍﻳﺎﻡ ﺭﺍﺋﺤﻪ ﺣﺴﺪﻯ ﻭﺯﻳﺪﻩ ﮐﻪ ﻗﺴﻢ ﺑﻪ ّ‬ ‫ﺍﮔﺮ ﭼﻪ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﺍﻭﻝ ﺑﻨﺎﻯ ﻭﺟﻮﺩ ﻋﺎﻟﻢ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺁﻥ‬ ‫ﻭﺟﻮﺩ ﺍﺯ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﮐﻪ ﺍﺯ ّ‬ ‫ﻏﻞ ﻭ ﺣﺴﺪ ﻭ ﺑﻐﻀﺎﺋﻰ ﻇﺎﻫﺮ ﻧﺸﺪﻩ ﻭ‬ ‫ﺍﻭﻟﻰ ﻧﻪ‪ ،‬ﺗﺎ ﺣﺎﻝ ﭼﻨﻴﻦ ّ‬ ‫ﺭﺍ ّ‬

‫ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺟﻤﻌﻰ ﮐﻪ ﺭﺍﺋﺤﻪ ﺍﻧﺼﺎﻑ ﺭﺍ ﻧﺸﻨﻴﺪﻩﺍﻧﺪ‬

‫ﺍﺗﻔﺎﻕ ﻧﻤﻮﺩﻩﺍﻧﺪ‬ ‫ﺭﺍﻳﺎﺕ ﻧﻔﺎﻕ ﺑﺮﺍﻓﺮﺍﺧﺘﻪﺍﻧﺪ ﻭ ﺑﺮ ﻣﺨﺎﻟﻔﺖ ﺍﻳﻦ ﻋﺒﺪ ّ‬

‫ﻃﻴﺎﺭ‪ .‬ﺑﺎ‬ ‫ﻭ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﺭﻣﺤﻰ ﺁﺷﮑﺎﺭ ﻭ ﺍﺯﻫﺮ ﺳﻤﺖ ﺗﻴﺮﻯ ّ‬

‫ﺍﻳﻨﮑﻪ ﺑﺎ ﺍﺣﺪﻯ ﺩﺭ ﺍﻣﺮﻯ ﺍﻓﺘﺨﺎﺭ ﻧﻨﻤﻮﺩﻡ ﻭ ﺑﻪ ﻧﻔﺴﻰ ﺑﺮﺗﺮﻯ‬

‫ﻧﺠﺴﺘﻢ‪ .‬ﻣﻊ ﻫﺮ ﻧﻔﺴﻰ ﻣﺼﺎﺣﺒﻰ ﺑﻮﺩﻡ ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﻬﺮﺑﺎﻥ ﻭ ﺭﻓﻴﻘﻰ‬ ‫ﺑﻪ ﻏﺎﻳﺖ ﺑﺮﺩﺑﺎﺭ ﻭ ﺭﺍﻳﮕﺎﻥ‪ .‬ﺑﺎ ﻓﻘﺮﺍء ﻣﺜﻞ ﻓﻘﺮﺍء ﺑﻮﺩﻡ ﻭ ﺑﺎ ﻋﻠﻤﺎء‬

‫‪٢٧٧‬‬

‫ﺹ ‪١٦٦‬‬

‫ﺍﻟﺬﻯ ﻻ ٕﺍﻟﻪ ٕ ّﺍﻻ‬ ‫ﻓﻮﺍ‪ ‬‬ ‫ﻭ ﻋﻈﻤﺎء ﺩﺭ ﮐﻤﺎﻝ ﺗﺴﻠﻴﻢ ﻭ ﺭﺿﺎ‪ .‬ﻣﻊ ﺫﻟﮏ َ َ‬

‫ﺿﺮﺍء ﮐﻪ ﺍﺯ ﺍﻋﺪﺍء ﻭ ﺍﻭﻟﻰ‬ ‫ُﻫﻮ ﺑﺎ ﺁﻥ ﻫﻤﻪ ﺍﺑﺘﻼء ﻭ ﺑﺄﺳﺎء ﻭ ّ‬ ‫‪٢٧٨‬‬

‫ﺍﺣﺒﺎء ﻭﺍﺭﺩ ﺷﺪ ﻣﻌﺪﻭﻡ ﺻﺮﻑ‬ ‫ﺍﻟﮑﺘﺎﺏ ﻭﺍﺭﺩ ﺷﺪ ﻧﺰﺩ ﺁﻧﭽﻪ ﺍﺯ ّ‬

‫ﺍﺳﺖ ﻭ ﻣﻔﻘﻮﺩ ﺑﺤﺖ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﭼﻪ ﺍﻇﻬﺎﺭ ﻧﻤﺎﻳﻢ ﮐﻪ ﺍﻣﮑﺎﻥ ﺭﺍ ﺍﮔﺮ‬

‫ﺍﻭﻝ ﻭﺭﻭﺩ ﺍﻳﻦ‬ ‫ﺍﻧﺼﺎﻑ ﺑﺎﺷﺪ ﻃﺎﻗﺖ ﺍﻳﻦ ﺑﻴﺎﻥ ﻧﻪ‪ .‬ﻭ ﺍﻳﻦ ﻋﺒﺪ ﺩﺭ ّ‬

‫ﺍﻃﻼﻉ ﻳﺎﻓﺘﻢ‪ ،‬ﺍﺯ‬ ‫ﺍﺭﺽ ﭼﻮﻥ ﻓﻰ ﺍﻟﺠﻤﻠﻪ ﺑﺮ ﺍﻣﻮﺭﺍﺕ ﻣﺤﺪﺛﻪ ﺑﻌﺪ ّ‬

‫ﻗﺒﻞ ﻣﻬﺎﺟﺮﺕ ﺍﺧﺘﻴﺎﺭ ﻧﻤﻮﺩﻡ ﻭ ﺳﺮ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﻫﺎﻯ ﻓﺮﺍﻕ ﻧﻬﺎﺩﻡ ﻭ‬ ‫ﺩﻭ ﺳﺎﻝ ﻭﺣﺪﻩ ﺩﺭ ﺻﺤﺮﺍﻫﺎﻯ ﻫﺠﺮ ﺑﺴﺮ ﺑﺮﺩﻡ ﻭ ﺍﺯ ﻋﻴﻮﻧﻢ ﻋﻴﻮﻥ‬

‫ﺟﺎﺭﻯ ﺑﻮﺩ ﻭ ﺍﺯ ﻗﻠﺒﻢ ﺑﺤﻮﺭ ﺩﻡ ﻇﺎﻫﺮ‪ .‬ﭼﻪ ﻟﻴﺎﻟﻰ ﮐﻪ ﻗﻮﺕ ﺩﺳﺖ‬

‫ﺍﻳﺎﻡ ﮐﻪ ﺟﺴﺪ ﺭﺍﺣﺖ ﻧﻴﺎﻓﺖ‪ .‬ﻭ ﺑﺎ ﺍﻳﻦ ﺑﻼﻳﺎﻯ ﻧﺎﺯﻟﻪ ﻭ‬ ‫ﻧﺪﺍﺩ ﻭ ﭼﻪ ّ‬

‫ﻓﻮﺍﻟﺬﻯ ﻧﻔﺴﻰ ِ َ ِ ِ‬ ‫ﺑﻴﺪﻩ ﮐﻤﺎﻝ ﺳﺮﻭﺭ ﻣﻮﺟﻮﺩ ﺑﻮﺩ ﻭ‬ ‫ﺭﺯﺍﻳﺎﻯ ﻣﺘﻮﺍﺗﺮﻩ َ ‪‬‬ ‫ﺻﺤﺖ ﻭ ﺳﻘﻢ‬ ‫ﻧﻬﺎﻳﺖ ﻓﺮﺡ ﻣﺸﻬﻮﺩ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺍﺯ ﺿﺮﺭ ﻭ ﻧﻔﻊ ﻭ‬ ‫ّ‬

‫ﺍﻃﻼﻉ ﻧﺒﻮﺩ‪ .‬ﺑﻪ ﺧﻮﺩ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻡ ﻭ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﻏﺎﻓﻞ‪ .‬ﻭ‬ ‫ﻧﻔﺴﻰ ّ‬ ‫ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﮐﻤﻨﺪ ﻗﻀﺎﻯ ﺍﻟﻬﻰ ﺍﻭﺳﻊ ﺍﺯ ﺧﻴﺎﻝ ﺍﺳﺖ ﻭ ﺗﻴﺮ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺗﺪﺑﻴﺮ‪ .‬ﺳﺮ ﺭﺍ ﺍﺯ ﮐﻤﻨﺪﺵ ﻧﺠﺎﺕ ﻧﻪ ﻭ‬ ‫ﺗﻘﺪﻳﺮ ﺍﻭ ّ‬

‫ﺍﺭﺍﺩﻩ ﺍﺵ ﺭﺍ ﺟﺰ ﺭﺿﺎ ﭼﺎﺭﻩ ﺍﻯ ﻧﻪ‪ .‬ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﻳﻦ ﻣﻬﺎﺟﺮﺗﻢ‬

‫ﺭﺍ ﺧﻴﺎﻝ ﻣﺮﺍﺟﻌﺖ ﻧﺒﻮﺩ ﻭ ﻣﺴﺎﻓﺮﺗﻢ ﺭﺍ ﺍﻣﻴﺪ ﻣﻮﺍﺻﻠﺖ ﻧﻪ‪ .‬ﻭ‬

‫ﻣﺤﻞ ﺍﺧﺘﻼﻑ ﺍﺣﺒﺎﺏ ﻧﺸﻮﻡ ﻭ ﻣﺼﺪﺭ‬ ‫ﻣﻘﺼﻮﺩ ﺟﺰ ﺍﻳﻦ ﻧﺒﻮﺩ ﮐﻪ‬ ‫ّ‬

‫ﻋﻠﺖ ﺣﺰﻥ‬ ‫ﺿﺮ ﺍﺣﺪﻯ ﻧﺸﻮﻡ ﻭ ّ‬ ‫ﺍﻧﻘﻼﺏ ﺍﺻﺤﺎﺏ ﻧﮕﺮﺩﻡ ﻭ ﺳﺒﺐ ّ‬

‫ﻗﻠﺒﻰ ﻧﮕﺮﺩﻡ‪ .‬ﻏﻴﺮ ﺍﺯ ﺁﻧﭽﻪ ﺫﮐﺮ ﺷﺪ ﺧﻴﺎﻟﻰ ﻧﺒﻮﺩ ﻭ ﺍﻣﺮﻯ ﻣﻨﻈﻮﺭ‬

‫ﺹ ‪١٦٧‬‬

‫ﻧﻪ‪ .‬ﺍﮔﺮﭼﻪ ﻫﺮ ﻧﻔﺴﻰ ﻣﺤﻤﻠﻰ ﺑﺴﺖ ﻭ ﺑﻪ ﻫﻮﺍﻯ ﺧﻮﺩ ﺧﻴﺎﻟﻰ ﻧﻤﻮﺩ‪.‬‬

‫ﻻﺑﺪﴽ‬ ‫ﺑﺎﺭﻯ‪ ،‬ﺗﺎ ﺁﻧﮑﻪ ﺍﺯ ﻣﺼﺪﺭ ﺍﻣﺮ ﺣﮑﻢ ﺭﺟﻮﻉ ﺻﺎﺩﺭ ﺷﺪ ﻭ‬ ‫ّ‬

‫ﺗﺴﻠﻴﻢ ﻧﻤﻮﺩﻡ ﻭ ﺭﺍﺟﻊ ﺷﺪﻡ‪ .‬ﺩﻳﮕﺮ ﻗﻠﻢ ﻋﺎﺟﺰ ﺍﺳﺖ ﺍﺯ ﺫﮐﺮ ﺁﻧﭽﻪ‬

‫‪٢٧٩‬‬

‫ﺑﻌﺪ ﺍﺯ ﺭﺟﻮﻉ ﻣﻼﺣﻈﻪ ﺷﺪ‪ .‬ﺣﺎﻝ ﺩﻭ ﺳﻨﻪ ﻣﻰ ﮔﺬﺭﺩ ﮐﻪ ﺍﻋﺪﺍء ﺩﺭ‬ ‫ﺍﻫﻼﮎ ﺍﻳﻦ ﻋﺒﺪ ﻓﺎﻧﻰ ﺑﻪ ﻧﻬﺎﻳﺖ ﺳﻌﻰ ﻭ ﺍﻫﺘﻤﺎﻡ ﺩﺍﺭﻧﺪ ﭼﻨﺎﻧﭽﻪ‬

‫ﻣﻄﻠﻊ ﺷﺪﻩﺍﻧﺪ‪ .‬ﻣﻊ ﺫﻟﮏ ﻧﻔﺴﻰ ﺍﺯ ﺍﺣﺒﺎﺏ ﻧﺼﺮﺕ ﻧﻨﻤﻮﺩﻩ ﻭ‬ ‫ﺟﻤﻴﻊ ّ‬ ‫ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺍﻋﺎﻧﺘﻰ ﻣﻨﻈﻮﺭ ﻧﺪﺍﺷﺘﻪ‪ .‬ﺑﻠﮑﻪ ﺍﺯ ﻋﻮﺽ ﻧﺼﺮ‪ ،‬ﺣﺰﻥ ﻫﺎ‬ ‫ﻓﻌﻼ ﻣﺜﻞ ﻏﻴﺚ ﻫﺎﻃﻞ ﻭﺍﺭﺩ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﻗﻮﻻ ﻭ‬ ‫ﮐﻪ ﻣﺘﻮﺍﻟﻰ ﻭ ﻣﺘﻮﺍﺗﺮ‬ ‫ً‬ ‫ً‬

‫ﻭ ﺍﻳﻦ ﻋﺒﺪ ﺩﺭ ﮐﻤﺎﻝ ﺭﺿﺎ ﺟﺎﻥ ﺑﺮ ﮐﻒ ﺣﺎﺿﺮﻡ ﮐﻪ ﺷﺎﻳﺪ ﺍﺯ‬

‫ﻋﻨﺎﻳﺖ ﺍﻟﻬﻰ ﻭ ﻓﻀﻞ ﺳﺒﺤﺎﻧﻰ ﺍﻳﻦ ﺣﺮﻑ ﻣﺬﮐﻮﺭ ﻣﺸﻬﻮﺭ‪ ،‬ﺩﺭ‬ ‫ﺳﺒﻴﻞ ﻧﻘﻄﻪ ﻭ ﮐﻠﻤﻪ ﻋﻠﻴﺎ ﻓﺪﺍ ﺷﻮﺩ ﻭ ﺟﺎﻥ ﺩﺭ ﺑﺎﺯﺩ‪ .‬ﻭ ﺍﮔﺮ ﺍﻳﻦ‬

‫ﺗﻮﻗﻒ‬ ‫ﺧﻴﺎﻝ ﻧﺒﻮﺩ َ َ ‪‬‬ ‫ﺍﻟﺮﻭﺡ ِ َ ِ‬ ‫ﺑﺎﻣﺮﻩ‪ ،‬ﺁﻧﻰ ﺩﺭ ﺍﻳﻦ ﺑﻠﺪ ّ‬ ‫ﻧﻄﻖ ‪ُ ‬‬ ‫ﻓﻮﺍﻟﺬﻯ َ َ َ‬

‫ﺣﻮﻝ َﻭ ﻻ‬ ‫ﺍﻟﻘﻮﻝ ﺑﻼ َ َ‬ ‫ﺍﺧﺘﻢ َ َ‬ ‫ﻧﻤﻰ ﻧﻤﻮﺩﻡ َ َ‬ ‫ﻭﮐﻔﻰ ِﺑﺎ‪َ ِ‬ﺷﻬﻴﺪﴽ‪ُ ِ َ .‬‬ ‫ﺍﻧﺎ ِ ِ‬ ‫ﻗﻮﺓ ٕ ّﺍﻻ ِﺑﺎ‪َ ِ‬ﻭ ٕ ّ ‪ِ ‬‬ ‫ﺭﺍﺟﻌﻮﻥ‪ .‬ﺻﺎﺣﺒﺎﻥ ‪٢٨٠‬‬ ‫ﺍﻟﻴﻪ ِ ُ‬ ‫ﺍﻧﺎﻟﻠﻪ ﻭ ٕ ّ‬ ‫ُ‪َ‬‬

‫ﺣﺐ ﻧﻮﺷﻴﺪﻩﺍﻧﺪ ﻭ ﮔﺎﻣﻰ ﺑﻪ ﮐﺎﻡ ﻧﻔﺲ ﺑﺮﻧﺪﺍﺷﺘﻪﺍﻧﺪ ﺩﻻﺋﻞ ﻭ‬ ‫ﻫﻮﺵ ﮐﻪ ﺍﺯ ﺻﻬﺒﺎﻯ‬ ‫ّ‬ ‫ﺣﺠﺖ ﺭﺍ ﮐﻪ ﺟﻤﻴﻊ ﻣﺸﻌﺮ ﺑﺮ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﻇﻬﻮﺭ‬ ‫ﺑﺮﻫﺎﻥ ﻭ ّ‬

‫ﻣﻨﻴﻊ ﺍﻟﻬﻰ ﺍﺳﺖ ﺍﻇﻬﺮ ﺍﺯ ﺷﻤﺲ ﺩﺭ ﻓﻠﮏ ﭼﻬﺎﺭﻡ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﺣﺎﻝ ﺍﻋﺮﺍﺽ ﺧﻠﻖ ﺭﺍ ﺍﺯ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﻭ ﺍﻗﺒﺎﻟﺸﺎﻥ ﺭﺍ ﺑﻪ ﻫﻮﺍﻯ‬

‫ﻧﻔﺴﺎﻧﻰ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ‪ .‬ﺑﺎ ﻫﻤﻪ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﺘﻘﻨﻪ ﻭ ﺍﺷﺎﺭﺍﺕ‬ ‫ﺭﺑﺎﻧﻴﻪ ﺍﺳﺖ ﺩﺭ ﺑﻴﻦ ﻋﺒﺎﺩ ﻭ‬ ‫ﻣﺤﮑﻤﻪ ﮐﻪ ﺩﺭ ﺛﻘﻞ ﺍﮐﺒﺮ ﮐﻪ ﻭﺩﻳﻌﻪ ّ ّ‬

‫ﺹ ‪۱۶۸‬‬

‫ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﻭﺍﺿﺤﻪ ﮐﻪ ﺍﺻﺮﺡ ﺍﺯ ﺑﻴﺎﻥ ﻭ ﺗﺒﻴﺎﻥ ﺍﺳﺖ‪ ،‬ﺍﺯ ﻫﻤﻪ‬

‫ﻏﺎﻓﻞ ﻭ ﻣﻌﺮﺽ ﺷﺪﻩﺍﻧﺪ ﻭ ﭼﻨﺪ ﺣﺪﻳﺚ ﮐﻪ ﺑﻪ ﺍﺩﺭﺍﮎ ﺧﻮﺩ ﻣﻄﺎﺑﻖ‬

‫ﻣﺘﻤﺴﮏ ﺑﻪ ﻇﺎﻫﺮ ﺁﻧﻬﺎ‬ ‫ﻧﻴﺎﻓﺘﻪﺍﻧﺪ ﻭ ﻣﻌﻨﻰ ﺁﻥ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ‬ ‫ّ‬

‫ﺷﺪﻩ ﻭ ﺍﺯ ﺳﻠﺴﺎﻝ ﺧﻤﺮ ﺫﻯ ﺍﻟﺠﻼﻝ ﻭ ﺯﻻﻝ ﺑﻰ ﺯﻭﺍﻝ ﺟﻤﺎﻝ ﻻﻳﺰﺍﻝ‬

‫‪٢٨١‬‬

‫ﻣﺤﺮﻭﻡ ﻭ ﻣﺄﻳﻮﺱ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﺍﺧﺒﺎﺭ‪،‬‬

‫ﻫﻮﻳﻪ ﻧﻮﺭ ﺭﺍ ﻫﻢ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻣﻊ ﺫﻟﮏ ﺷﺎﻋﺮ‬ ‫ﺳﻨﻪ ﻇﻬﻮﺭ ﺁﻥ ّ‬

‫ﻧﻔﺴﻰ ﺍﺯ ﻫﻮﺍﻯ ﻧﻔﺲ ﻣﻨﻘﻄﻊ ﻧﮕﺸﺘﻪﺍﻧﺪ‪ِ .‬ﻓﻰ‬ ‫ﻧﺸﺪﻩﺍﻧﺪ ﻭ ﺩﺭ َ َ‬

‫ﻓﮑﻴﻒ ﻳﺎ ﻣﻮﻻﻱ ﻓﻰ ُ ِ ِ‬ ‫ِ‬ ‫ﻇﻬﻮﺭﻩ؟‬ ‫ﺍﻟﺼﺎﺩﻕ َ‬ ‫ﻀﻞ " َ ‪َ ‬‬ ‫ﺣﺪﻳﺚ ُ َ‬ ‫ﺳ‪‬ﻞ ﻋﻦ ّ‬ ‫ﺍﻟﻤﻔ ‪‬‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﺍﻟﺴﻼﻡ ‪ :‬ﻓﻰ َ َ ِ‬ ‫ﻳﻌﻠﻮ ﺫﮐﺮﻩ‪".‬‬ ‫ﺍﻣﺮﻩ ﻭ ُ‬ ‫َﻓﻘﺎﻝ َ َ‬ ‫ﺳﻨﺔ ّ ّ ِ‬ ‫ﺍﻟﺴﺘﻴﻦ َ َ ُ‬ ‫ﻋﻠﻴﻪ ّ ُ‬ ‫ﻳﻈﻬﺮ َ ُ‬

‫‪٢٨٢‬‬

‫ﺗﺤﻴﺮ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺩ ﮐﻪ ﭼﮕﻮﻧﻪ ﺑﺎ ﺍﻳﻦ ﺍﺷﺎﺭﺍﺕ‬ ‫ﺑﺎﺭﻯ‪،‬‬ ‫ّ‬

‫ﻣﺜﻼ ﺫﮐﺮ ﺣﺰﻥ ﻭ ﺳﺠﻦ‬ ‫ﺣﻖ ﺍﺣﺘﺮﺍﺯ ﻧﻤﻮﺩﻩﺍﻧﺪ‪.‬‬ ‫ً‬ ‫ﻭﺍﺿﺤﻪ ﻻﺋﺤﻪ ﺍﺯ ّ‬

‫ﻭ ﺍﺑﺘﻼء ﮐﻪ ﺑﺮ ﺁﻥ ﺧﻼﺻﻪ ﻓﻄﺮﺕ ﺍﻟﻬﻰ ﻭﺍﺭﺩ ﺷﺪ ﺩﺭ ﺍﺧﺒﺎﺭ ﻗﺒﻞ‬

‫‪" :‬‬ ‫ﻋﻼﻣﺎﺕ ﻣﻦ َ ْ َ َ ِ‬ ‫ٍ‬ ‫ﺍﻥ ﻓﻰ ‪ِ ‬‬ ‫ﻧﺒﻲ‬ ‫ﺍﺭﺑﻊ‬ ‫ﺫﮐﺮ ﺷﺪﻩ‪ِ .‬ﻓﻰ ِ‬ ‫ﺍﻟﺒﺤﺎﺭ ٕ ‪‬‬ ‫ﻗﺎ‪‬ﻤﻨﺎ َ َ َ‬ ‫ﺍﺭﺑﻌﺔ َ ‪‬‬ ‫ﻳﻮﺳﻒ َﻭ ُ َ ‪ٍ ‬‬ ‫ﺍﻟﺨﻮﻑ‬ ‫ﺍﻟﻌﻼﻣﺔ ِﻣﻦ ﻣﻮﺳﻲ َ ُ‬ ‫ﺍﻣﺎ َ َ ُ‬ ‫ﻣﺤﻤﺪ‪ّ .‬‬ ‫ُﻣﻮﺳﻰ ﻭ ﻋﻴﺴﻰ ﻭ ُ ُ َ‬ ‫َ‬ ‫ﻗﺎﻟﻮﺍ ﻓﻰ َ ‪ِ ‬‬ ‫ﺣﻘﻪ‪ .‬ﻭ‬ ‫ﺍﻟﻌﻼﻣﺔ ِﻣﻦ ﻋﻴﺴﻰ ﻣﺎ ُ‬ ‫ﺍﻣﺎ َ َ ُ‬ ‫ﻭ ﺍﻻﻧﺘﻈﺎﺭ‪َ .‬ﻭ َ ّ‬

‫ﺍﻟﻌﻼﻣﺔ ِﻣﻦ‬ ‫ﺍﻟﺘﻘﻴﺔ‪َ .‬ﻭ َ َ ُ‬ ‫ﺍﻟﺴﺠﻦ َﻭ ‪ُ  ‬‬ ‫َ َ ُ‬ ‫ﻳﻮﺳﻒ ‪ُ ‬‬ ‫ﺍﻟﻌﻼﻣﺔ ِﻣﻦ ُ ُ َ‬

‫ِ‬ ‫ُ َ ‪ٍ‬‬ ‫ﺍﻟﻘﺮﺁﻥ‪ " .‬ﺑﺎ ﺍﻳﻦ ﺣﺪﻳﺚ ﺑﻪ ﺍﻳﻦ ﻣﺤﮑﻤﻰ ﮐﻪ‬ ‫ﻣﺜﻞ‬ ‫ﻳﻈﻬﺮ ِ ٍ‬ ‫ﺑﺂﺛﺎﺭ ِ ِ‬ ‫ﻣﺤﻤﺪ َ ْ َ ُ‬

‫ﻣﺘﻨﺒﻪ ﻧﺸﺪﻩ ﻭ‬ ‫ﺟﻤﻴﻊ ﺍﻣﻮﺭﺍﺕ ﺭﺍ ﻣﻄﺎﺑﻖ ﺁﻧﭽﻪ ﻭﺍﻗﻊ ﺷﺪﻩ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻣﻊ ﺫﻟﮏ ﺍﺣﺪﻯ ّ‬ ‫ﻣﺴﻤﻊ‬ ‫ﺭﺑﮏ‪ ٕ .‬‬ ‫ُ‬ ‫ﻣﺘﻨﺒﻪ ﺷﻮﻧﺪ ٕ ّﺍﻻ َﻣﻦ ﺷﺎ‪َ  َ ‬‬ ‫ﮔﻤﺎﻥ ﻧﺪﺍﺭﻡ ﮐﻪ ﺑﻌﺪ ﻫﻢ ّ‬ ‫ﺍﻥ ﺍ‪ُ َ‬‬

‫ﺍﻟﻘﺒﻮﺭ‪.‬‬ ‫ﺑﻤﺴﻤﻊ َﻣﻦ ِﻓﻰ ُ‬ ‫ﻳﺸﺎء ﻭ ﻣﺎ َ َ‬ ‫ﺍﻧﺎ ِ ُ ِ‬ ‫َﻣﻦ َ ُ‬

‫ﺹ ‪۱۶۹‬‬

‫‪٢٨٣‬‬

‫ﺍﺯﻟﻴﻪ ﺭﺍ‬ ‫ﻫﻮﻳﻪ ﻭ ﺣﻤﺎﻣﺎﺕ ّ‬ ‫ﻭ ﺑﺮ ﺁﻥ ﺟﻨﺎﺏ ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ ﮐﻪ ﺍﻃﻴﺎﺭ ّ‬ ‫ﺩﻭ ﺑﻴﺎﻥ ﺍﺳﺖ‪ .‬ﺑﻴﺎﻧﻰ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ‪ ،‬ﺑﻰ ﺭﻣﺰ ﻭ ﻧﻘﺎﺏ ﻭ‬

‫ﺣﺠﺎﺏ ﻓﺮﻣﻮﺩﻩ ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﺗﺎ ﺳﺮﺍﺟﻰ ﺑﺎﺷﺪ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪﻩ ﻭ‬ ‫ﻧﻮﺭﻯ ﺭﺍﻩ ﻧﻤﺎﻳﻨﺪﻩ‪ ،‬ﺗﺎ ﺳﺎﻟﮑﻴﻦ ﺭﺍ ﺑﻪ ﻣﻌﺎﺭﺝ ﻗﺪﺱ ﺭﺳﺎﻧﺪ ﻭ ﻃﺎﻟﺒﻴﻦ‬

‫ﺭﺍ ﺑﻪ ﺑﺴﺎﻁ ﺍﻧﺲ ﮐﺸﺎﻧﺪ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ ﺷﺪ ﺍﺯ ﺭﻭﺍﻳﺎﺕ‬

‫ﻣﮑﺸﻮﻓﻪ ﻭ ﺁﻳﺎﺕ ﻭﺍﺿﺤﻪ‪ .‬ﻭ ﺑﻴﺎﻧﺎﺗﻰ ﺑﺎ ﺣﺠﺎﺏ ﻭ ﺳﺘﺮ ﻓﺮﻣﻮﺩﻩ ﻭ‬

‫ﻣﻐﻠﻴﻦ ﺁﻧﭽﻪ ﺩﺭ ﻗﻠﺐ ﭘﻨﻬﺎﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﺗﺎ ُ ّ‬

‫ﻣﺤﻤﺪ‬ ‫ﺣﻘﺎﻳﻘﺸﺎﻥ ﺑﺎﻫﺮ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺻﺎﺩﻕ ﺑﻦ‬ ‫ّ‬

‫‪" :‬‬ ‫ﻟﻴﻐﺮﺑﻠﻦ‪ ".‬ﺍﻳﻦ ﺍﺳﺖ ﻣﻴﺰﺍﻥ‬ ‫ﻟﻴﻤﺤﺼﻦ َﻭﺍ‪ ُ َ َ ُ َ ِ‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻭﺍ‪ ُ  َ ُ َ ِ‬‬

‫ﺍﻟﻬﻰ ﻭ ﻣﺤﮏ ﺻﻤﺪﺍﻧﻰ ﮐﻪ ﻋﺒﺎﺩ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻥ ﺍﻣﺘﺤﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪.‬‬

‫ﻣﻄﻤﺌﻨﻪ ﻭ‬ ‫ﻭ ﺍﺣﺪﻯ ﭘﻰ ﺑﻪ ﻣﻌﺎﻧﻰ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻧﺒﺮﺩ ﻣﮕﺮ ﻗﻠﻮﺏ‬ ‫ّ‬ ‫ﻣﺠﺮﺩﻩ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺩﺭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﮔﻮﻧﻪ‬ ‫ﻣﺮﺿﻴﻪ ﻭ ﺍﻓﺌﺪﻩ‬ ‫ﻧﻔﻮﺱ‬ ‫ّ‬ ‫ّ‬ ‫ﻇﺎﻫﺮﻳﻪ ﮐﻪ ﻣﺮﺩﻡ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻧﺒﻮﺩﻩ ﻭ‬ ‫ﺑﻴﺎﻧﺎﺕ‪ ،‬ﻣﻌﺎﻧﻰ‬ ‫ّ‬

‫ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ ُ ِ " :‬‬ ‫ﺳﺒﻌﻮﻥ َﻭﺟﻬﴼ َﻭ‬ ‫ﻋﻠﻢ َ ُ َ‬ ‫ﻟﮑﻞ ِ ٍ‬ ‫ﻳﺒﺚ ِ‬ ‫ﺍﻟﻮﺟﻮﻩ‬ ‫ﻗﺎﻡ‬ ‫ﺍﻟﻨﺎﺱ ٕ ّﺍﻻ ِ ٌ‬ ‫ﺍﻟﻘﺎﺋﻢ َ ُ ‪‬‬ ‫ﺑﻴﻦ ّ ِ‬ ‫ﺑﺎﻗﻰ ُ ُ‬ ‫ُ‬ ‫ﻭﺍﺣﺪ ﻭ ٕﺍﺫﺍ َ‬ ‫ﻟﻴﺲ َ َ‬ ‫َ َ‬

‫ﮑﻠﻢ ِ َ ِ َ ٍ‬ ‫ﻧﺮﻳﺪ ِﻣﻨﻬﺎ‬ ‫ﺍﻟﻨﺎﺱ‪ ".‬ﻭ َﺍﻳﻀﴼ َ‬ ‫ﺑﮑﻠﻤﺔ ﻭ ُ ُ‬ ‫ﺑﻴﻦ ّ ِ‬ ‫ﻧﺘ َ ‪ُ ‬‬ ‫ﻗﺎﻝ‪ُ َ " :‬‬ ‫َ َ‬ ‫ﻧﺤﻦ َ َ‬

‫ﻭﻟﻨﺎ ِ ُ ‪‬‬ ‫ﺍﻟﻤﺨﺮﺝ‪ ".‬ﺑﺎﺭﻯ‪ ،‬ﺫﮐﺮ‬ ‫ﻭﺳﺒﻌﻴﻦ َﻭﺟﻬﴼ َ َ‬ ‫ﻣﻨﻬﺎ َ َ ُ‬ ‫ﻟﮑﻞ ِ َ‬ ‫َ‬ ‫ٕﺍﺣﺪﻯ َ َ‬

‫‪٢٨٤‬‬

‫ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺑﻌﻀﻰ ﺭﻭﺍﻳﺎﺕ ﻭ ﺑﻴﺎﻧﺎﺕ ﮐﻪ ﺩﺭ‬

‫ﻋﺎﻟﻢ ﻣﻠﮏ ﺁﺛﺎﺭ ﺁﻥ ﻇﺎﻫﺮ ﻧﺸﺪﻩ ﻣﻀﻄﺮﺏ ﻧﺸﻮﻧﺪ ﻭ ﺣﻤﻞ ﺑﺮ ﻋﺪﻡ‬ ‫ﺍﺩﺭﺍﮎ ﺧﻮﺩ ﻧﻤﺎﻳﻨﺪ ﻧﻪ ﺑﺮ ﻋﺪﻡ ﻇﻬﻮﺭ ﻣﻌﺎﻧﻰ ﺣﺪﻳﺚ ﺯﻳﺮﺍ ﮐﻪ ﻧﺰﺩ‬ ‫ﺹ‪١٧٠‬‬

‫ﺃﺋﻤﻪ ﺩﻳﻦ ﭼﻪ ﺑﻮﺩ ﭼﻨﺎﻧﭽﻪ ﺍﺯ‬ ‫ﺁﻥ ﻋﺒﺎﺩ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﮐﻪ ﻣﻘﺼﻮﺩ ّ‬

‫ﺣﺪﻳﺚ ﻣﺴﺘﻔﺎﺩ ﻣﻰ ﺷﻮﺩ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﻋﺒﺎﺩ ﺑﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﻋﺒﺎﺭﺍﺕ‪،‬‬

‫‪٢٨٥‬‬

‫ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﻣﻤﻨﻮﻉ ﻧﺴﺎﺯﻧﺪ ﻭ ﺍﺯ ﺍﻫﻠﺶ ﺳﺆﺍﻝ ﻧﻤﺎﻳﻨﺪ ﺗﺎ‬

‫ﺍﺳﺮﺍﺭ ﻣﺴﺘﻮﺭﻩ‪ ،‬ﺑﻼ ﺣﺠﺎﺏ ﻇﺎﻫﺮ ﻭ ﻭﺍﺿﺢ ﺷﻮﺩ‪ .‬ﻭ ﻟﻴﮑﻦ ﺍﺣﺪﻯ ﺍﺯ‬

‫ﺣﻖ ﺑﺎﺷﺪ ﺗﺎ ﺁﻧﮑﻪ ﺩﺭ‬ ‫ﺍﻫﻞ ﺍﺭﺽ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻰ ﺷﻮﺩ ﮐﻪ ﻃﺎﻟﺐ ّ‬

‫ﮐﻞ ﺩﺭ ﺍﺭﺽ‬ ‫ﻣﺴﺎﺋﻞ ﻏﺎﻣﻀﻪ ﺭﺟﻮﻉ ﺑﻪ ﻣﻈﺎﻫﺮ‬ ‫ﺍﺣﺪﻳﻪ ﻧﻤﺎﻳﺪ‪ّ .‬‬ ‫ّ‬

‫ﻳﻔﻌﻞ‬ ‫ﻭﻟﮑﻦ ﺍ‪ُ َ َ َ‬‬ ‫ّ‬ ‫ﻧﺴﻴﺎﻥ ﺳﺎﮐﻦ ﻭ ﺑﻪ ﺍﻫﻞ ﺑﻐﻰ ﻭ ﻃﻐﻴﺎﻥ ّ‬ ‫ﻣﺘﺒﻊ‪َ .‬‬

‫ﻟﻘﺎ‪‬ﻪ ﻓﻰ َ ّ ِ ِ‬ ‫ﺍﻳﺎﻣﻪ َﻭ‬ ‫ِ​ِ‬ ‫ﻳﻌﻤﻠﻮﻥ ﻭ َﻳﻨْﺴﺎﻫﻢ ﮐﻤﺎ َ َ‬ ‫ﺑﻬﻢ َﮐﻤﺎ ُﻫﻢ َ َ‬ ‫ﻧﺴﻮﺍ ِ ‪‬‬

‫ﮐﺬﻟﮏ ُ ِ‬ ‫ﺍﻟﺬﻳﻦ ُﻫﻢ ﮐﺎﻧﻮﺍ‬ ‫ﻋﻠﻰ ‪‬‬ ‫ﻋﻠﻰ ‪‬‬ ‫ﻗﻀﻲ َ َ‬ ‫ﻳﻘﻀﻰ َ َ‬ ‫َ ِ َ‬ ‫ﮐﻔﺮﻭﺍ ﻭ ُ َ‬ ‫ﺍﻟﺬﻳﻦ َ َ ُ‬ ‫َ‬ ‫‪" :‬‬ ‫ﺍﻟﻘﻮﻝ َ ِ‬ ‫ِ ِ​ِ‬ ‫ﻳﻌﺶ ﻋﻦ‬ ‫ﺍﺧﺘﻢ َ َ‬ ‫ﻳﺠﺤ ُ َ‬ ‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ َﻭ َ ْ‬ ‫ﺪﻭﻥ‪َ .‬ﻭ َ ِ ُ‬ ‫ﻣﻦ َ ْ ُ‬ ‫ﺑﺂﻳﺎﺗﻪ َ َ‬ ‫ﻣﻦ‬ ‫ﻟﻪ َ َ‬ ‫ِ ِْ‬ ‫ﺫﮐﺮ ‪ِ َ ‬‬ ‫ﻟﻪ َ ٌ‬ ‫ﺍﻟﺮﺣﻤﻦ ُ َ ‪ْ ‬‬ ‫ﻗﺮﻳﻦ‪َ " ١ ".‬ﻭ َ ْ‬ ‫ﻓﻬﻮ َ ُ‬ ‫ﻧﻘﻴﺾ َ ُ‬ ‫ﺷﻴﻄﺎﻧﴼ َ ُ َ‬

‫ﺗﻌﻘﻠﻮﻥ‪.‬‬ ‫ﻋﻦ ِ ْ ِ‬ ‫ﻟﻪ َ ِ َ ً‬ ‫ﺫﮐﺮﻯ ‪‬‬ ‫ﻧﺰﻝ ﻣﻦ ﻗﺒﻞ ﻟﻮ َﺍﻧﺘﻢ َ ِ َ‬ ‫ﻣﻌﻴﺸﺔ َ ْ‬ ‫ﺍﻋﺮﺽ َ ْ‬ ‫ﻓﺈﻥ َ ُ‬ ‫َ َ َ‬ ‫ﺿﻨﮑﴼ‪ ٢".‬ﻭ ﮐﺬﻟﮏ ّ‬

‫ﻧﻐﻤﺔ‬ ‫‪٢٨٨-٢٨٩‬‬ ‫ُ‬ ‫ﺳﻤﻊ َ َ َ‬ ‫ﻭﺍﻟﺴﻼﻡ َﻋﻠﻰ َﻣﻦ َ ِ َ‬ ‫ﺍﻟﺒﺎء َﻭ ﺍﻟﻬﺎء َ ّ ُ‬ ‫ﻣﻦ َ‬ ‫ﺍﻟﻤﻨﺰﻭﻝ ِ َ‬

‫‪٢٩٠‬‬

‫ﺍﻟﻮﺭﻗﺎء ﻓﻰ ِ َ ِ‬ ‫ﺍﻻﻋﻠﻰ‪١٥٢ .‬‬ ‫ﻓﺴﺒﺤﺎﻥ َ ‪‬‬ ‫ﺭﺑﻨﺎ َ‬ ‫َ‬ ‫ﺍﻟﻤﻨﺘﻬﻰ‪ُ َ .‬‬ ‫ﺳﺪﺭﺓ ُ َ‬ ‫َ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺯﺧﺮﻑ‪ ،‬ﺁﻳﻪ ‪٣٦‬‬

‫‪ - ٢‬ﺳﻮﺭﻩ ﻃﻪ‪ ،‬ﺁﻳﻪ ‪١٢٤‬‬

‫ﺹ ‪١٧١‬‬

‫ﺹ ‪١٧٢‬‬

‫ﻓﻬﺮﺳﺖ ﺍﺳﺎﻣﻰ‪ ،‬ﺍﻣﺎﮐﻦ‪ ،‬ﻣﻮﺿﻮﻋﺎﺕ‬

‫ﺹ ‪١٧٣‬‬

‫ﺍﻫﻢ ﻣﻮﺿﻮﻉ ﻫﺎﻯ ﻣﺸﺮﻭﺣﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ‬ ‫‪١-‬ﺩﺭ ﺍﻳﻦ ﻓﻬﺮﺳﺖ‪ّ ،‬‬

‫ﻋﻠﻢ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺻﻄﻼﺣﺎﺕ ﺩﻳﻨﻰ ﻭ ﻋﺮﻓﺎﻧﻰ‪ ،‬ﺑﻪ‬ ‫ﺍﻳﻘﺎﻥ ﻭ ﻧﻴﺰ ﺍﺳﺎﻣﻰ َ َ‬

‫ﺗﺮﺗﻴﺐ ﺳﻪ ﺣﺮﻑ ﺍّﻭﻝ ﻫﺮ ﮐﻠﻤﻪ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻋﻠﻢ‪ ،‬ﺁﻧﭽﻪ ﻣﺸﻬﻮﺭﺗﺮ ﺍﺳﺖ ﻭ ﻳﺎ ﺩﺭ ﻣﺘﻦ ﮐﺘﺎﺏ ﺍﺯ ﻗﻠﻢ‬ ‫‪ -٢‬ﺍﺯ ﺍﺳﺎﻣﻰ َ َ‬

‫ﺍﻣﺎ ﺩﺭ ﺫﻳﻞ ﺍﺳﻢ ﺩﻳﮕﺮ ﻳﺎ‬ ‫ﻣﺒﺎﺭﮎ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻣﻼﮎ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‪ّ ،‬‬ ‫ﻣﺨﻔﻒ "ﻧﮕﺎﻩ ﮐﻨﻴﺪ"‬ ‫ﺍﻟﻘﺎﺏ ﺩﻳﮕﺮ ﺑﻪ ﻧﺎﻡ ﺍﺻﻠﻰ ﺑﺎ ﺣﺮﻭﻑ ﻧﮏ‪) ،‬ﮐﻪ‬ ‫ّ‬

‫ﻣﻰ ﺑﺎﺷﺪ( ﺍﺭﺟﺎﻉ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻫﻤﻴﻦ ﺭﻭﺵ ﺑﺮﺍﻯ ﺍﺻﻄﻼﺣﺎﺕ ﻭ‬ ‫ﻣﻄﺎﻟﺐ ﻧﻴﺰ ﺑﻪ ﮐﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺣﻖ ﺟﺎﺭﻯ ﺷﺪﻩ‪،‬‬ ‫‪ -٣‬ﺩﺭ ﻣﻮﺭﺩ ﺑﻌﻀﻰ ﺍﺷﺨﺎﺹ ﻓﻘﻂ ﮐﻨﻴﻪ ﺁﻧﻬﺎ ﺍﺯ ﻗﻠﻢ ّ‬

‫ﻟﻬﺬﺍ ﻫﻤﺎﻥ ﮐﻨﻴﻪ ﻣﻼﮎ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‪ ،‬ﻣﺜﻞ "ﺍﺑﻮ ﺟﻬﻞ" ﮐﻪ ﺩﺭ‬

‫ﺫﻳﻞ ﺣﺮﻑ "ﺍﻟﻒ" ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ -٤‬ﺫﻳﻞ ﻫﺮ ﮐﻠﻤﻪ ﻣﻄﺎﻟﺐ ﻣﺮﺑﻮﻁ ﺑﻪ ﺁﻥ ﻧﻴﺰ ﺑﺼﻮﺭﺕ ﺍﻟﻔﺒﺎﺋﻰ ﺁﻭﺭﺩﻩ‬

‫ﻣﺜﻼ ﺩﺭ ﺯﻳﺮ ﮐﻠﻤﻪ "ﺁﻳﺎﺕ" ﺳﺎﻳﺮ ﻣﻄﺎﻟﺐ ﻣﺮﺑﻮﻃﻪ ﺍﻳﻨﻄﻮﺭ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ً‬

‫ﺁﻓﺎﻗﻴﻪ ‪ ،‬ﺍﺷﺎﺭﻩ‪ ،.....‬ﺍﺳﺘﻬﺰﺍء ﺍﻧﮑﺎﺭ‪،.....‬‬ ‫ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺷﺪﻩ ﺍﺳﺖ‪ :‬ﺁﻳﺎﺕ‬ ‫ّ‬

‫ﺍﻳﻤﺎﻥ‪ ،.....‬ﺑﻤﻨﺰﻟﻪ‪ ،.....‬ﺩﺭ ﺟﻤﻴﻊ‪ ،.....‬ﮐﻨﺰﻟﺌﺎﻟﻰ‪ ،.....‬ﺫﻳﻞ ﻫﺮ ﮐﻠﻤﻪ ﻣﻄﺎﻟﺐ‬

‫ﺹ ‪١٧٤‬‬

‫ﮔﻮﻧﺎﮔﻮﻥ ﺑﺎ ﺍﻳﻦ ﻧﺸﺎﻧﻰ )؛ ( ﺍﺯ ﻫﻢ ﺟﺪﺍ ﺷﺪﻩﺍﻧﺪ‪.‬‬

‫‪ -٥‬ﮔﺎﻩ ﺩﺭ ﻣﺘﻦ ﮐﺘﺎﺏ ﺍﺯ ﺷﺨﺺ ﻳﺎ ﺍﺯ ﻣﻄﻠﺒﻰ ﺗﻠﻮﻳﺤﴼ ﻳﺎﺩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺣﺘﻰ ﺍﻟﻤﻘﺪﻭﺭ ﺍﻳﻦ ﺗﻠﻮﻳﺤﺎﺕ ﺩﺭ ﺭﺩﻳﻒ ﻧﺎﻡ ﻳﺎ ﻣﻮﺿﻮﻉ ﻣﺮﺑﻮﻃﻪ ﺩﺭﺝ ﺷﺪﻩ‬ ‫ّ‬

‫ﮐﻠﻴﻪ ﻣﻄﺎﻟﺐ ﻣﻤﮑﻦ ﺷﻮﺩ‪.‬‬ ‫ﻳﺎ ﺑﻪ ﻧﺎﻡ ﺷﺨﺺ ﺍﺭﺟﺎﻉ ﺩﺍﺩﻩ ﺷﺪﻩ ﺗﺎ ﺩﺳﺘﻴﺎﺑﻰ ﺑﻪ ّ‬

‫‪ -٦‬ﻋﻨﺎﻭﻳﻦ ﺍﺩﺍﻯ ﺍﺣﺘﺮﺍﻡ ﻣﺎﻧﻨﺪ ﺣﻀﺮﺕ ﻭ ﻏﻴﺮﻩ ﺩﺭ ﭘﻰ ﺍﺳﺎﻣﻰ ﺍﺷﺨﺎﺹ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ -٧‬ﺳﻮﺭﻩ ﻫﺎﻯ ﻗﺮﺁﻥ ﺩﺭ ﺫﻳﻞ ﻧﺎﻡ ﻫﺮ ﺳﻮﺭﻩ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺷﺪﻩ‪ ،‬ﻧﻪ ﺩﺭ‬

‫ﺫﻳﻞ ﮐﻠﻤﻪ ﺳﻮﺭﻩ‪ .‬ﺍﮔﺮ ﺳﻮﺭﻩ ﺍﻯ ﺑﻪ ﺩﻭ ﻧﺎﻡ ﻣﺸﻬﻮﺭ ﺍﺳﺖ‪ ،‬ﺁﻧﮑﻪ‬

‫ﻣﺸﻬﻮﺭﺗﺮ ﺍﺳﺖ ﻣﻼﮎ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺩﺭ ﺫﻳﻞ ﻧﺎﻡ ﺩﻳﮕﺮ ﺑﻪ ﻧﺎﻡ ﻣﺸﻬﻮﺭﺗﺮ‬

‫ﺳﻮﺭﻩ ﺍﺭﺟﺎﻉ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ -٨‬ﺩﺭ ﻧﻘﻞ ﮐﻠﻤﺎﺕ ﻭ ﻋﺒﺎﺭﺍﺕ ﻋﺮﺑﻰ‪ ،‬ﺣﺮﻑ ﺗﻌﺮﻳﻒ "ﺍﻝ" ﺟﺰء ﮐﻠﻤﻪ‬

‫ﻣﻨﻈﻮﺭ ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺣﻖ ﺻﺎﺩﺭ‬ ‫‪ -٩‬ﺍﺣﺎﺩﻳﺚ ﻣﺸﻬﻮﺭ ﻭ ﺑﻌﻀﻰ ﻋﺒﺎﺭﺍﺕ ﻣﺸﻬﻮﺭ ﮐﻪ ﺍﺯ ﻗﻠﻢ ّ‬

‫ﺍﻭﻝ ﺍﺑﻴﺎﺕ ﻣﻨﻘﻮﻝ ﺩﺭ ﮐﺘﺎﺏ‪ ،‬ﺩﺭ ﻓﻬﺮﺳﺖ ﻭﺍﺭﺩ ﺷﺪﻩ ﺗﺎ‬ ‫ﺷﺪﻩ ﻭ ﻧﻴﺰ ﻣﺼﺮﻉ ّ‬

‫ﻣﻤﺪ ﺣﺎﻓﻈﻪ ﺑﻮﺩﻩ‪ ،‬ﺭﺟﻮﻉ ﺑﻪ ﺁﻧﻬﺎ ﺳﻬﻞ ﺗﺮ ﮔﺮﺩﺩ‪.‬‬ ‫ّ‬ ‫ﺹ‪١٧٥‬‬

‫ﺁ‬

‫ﺁﺩﻡ )ﺣﻀﺮﺕ(‪ ،‬ﻋﻬﺪ ﺁﺩﻡ ‪١٦٢ ،١٥٧ ،١١١ ،٩٨ :‬‬

‫ﺁﺳﻤﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺳﻤﺎء‪.‬‬

‫ﺁﻝ ﻋﻤﺮﺍﻥ)ﺳﻮﺭﻩ(‪١٤١ ،٩٨ ،٦٣ ،٥١ ،٤٢ ،١١ ،١٠ :‬‬

‫ﻓﺮﻗﺎﻧﻴﻪ‪..‬ﺩﺍﻝ ﺑﺮ ﺷﺮﻉ ﻭ ﺣﮑﻢ ﺟﺪﻳﺪ ﺍﺳﺖ‪،١٥٩ :‬‬ ‫ﺁﻓﺎﻗﻴﻪ ‪ ،١٢٩‬ﺁﻳﺎﺕ‬ ‫ﺁﻳﺎﺕ‪ :‬ﺁﻳﺎﺕ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﺷﺎﺭﻩ ﺻﺮﻳﺢ ﺁﻳﺎﺕ ﻓﺮﺍﻭﺍﻥ ﺑﻪ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،٩١ :‬ﺍﺳﺘﻬﺰﺍء ﻭ ﺍﻋﺘﺮﺍﺽ ﺑﻪ‬

‫ﺁﻳﺎﺕ‪ ،١٤٥ ،١٤٠-١٣٧ :‬ﺍﻧﮑﺎﺭ ﺁﻳﺎﺕ ﺍﺯ ﺳﻮﻯ ﻣﺮﺩﻡ‪ ،٩٢ :‬ﺍﻳﻤﺎﻥ ﺑﻪ ﺁﻳﺎﺕ‪:‬‬ ‫ﺣﺠﺖ‬ ‫ﺍﻟﻬﻴﻪ ﺟﺰ ﺁﻳﺎﺕ ﭼﻴﺰﻯ ّ‬ ‫‪ ، ١٤٥‬ﺑﻤﻨﺰﻟﻪ ﺷﻤﺲ ﺍﺳﺖ‪ ،١٣٥ :‬ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ ّ‬

‫ﺣﺠﻴﺖ ﺁﻳﺎﺕ‪.‬‬ ‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ‪ ،١٣٥ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ّ .‬‬ ‫ﻗﺮﺍﺭ ﻧﮕﺮﻓﺘﻪ‪ ،١٤٦ :‬ﮐﻨﺰ ﻟﺌﺎﻟﻰ ّ‬ ‫ﺍ‬

‫ﺍﺑﺮ‪ :‬ﻣﻌﻨﻰ‪٥١-٤٧ ،٤٤ ،١٧ ،‬‬

‫ﺍﺑﺮﺍﻫﻴﻢ)ﺧﻠﻴﻞ( )ﺣﻀﺮﺕ(‪٤١ ،٦ :‬‬ ‫ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺳﻮﺭﻩ‪٣١ ،١٥ ،‬‬

‫ﺍﺑﻦ ﺍﻻﻧﺴﺎﻥ‪ :‬ﻧﮏ‪ .‬ﻋﻴﺴﻰ)ﺣﻀﺮﺕ(‪.‬‬ ‫ﺍﺑﻦ ﺻﻮﺭﻳﺎ‪٥٦ :‬‬

‫ﺍﺑﻮ ﺟﻬﻞ‪٧٩ :‬‬

‫ﺍﺑﻮ ﻋﺎﻣﺮ ﺭﺍﻫﺐ‪٧٠ :‬‬

‫ﺍﺑﻮ ﻋﺒﺪﺍ‪) ‬ﺍﺑﻰ ﻋﺒﺪﺍ‪١٧٠ ،١٦٦ :(‬‬

‫ﺹ ‪١٧٦‬‬

‫ﺍﻟﺰﻭﺭﺍء‪١٦٣ :‬‬ ‫َ ِ ُ‬ ‫ﺃﺗﻌﺮﻑ ّ‬

‫ﻳﻌﻠﻤﮑﻢ‪٤٥ :‬‬ ‫ﺍﺗﻘﻮﺍ ﺍ‪ّ ‬‬ ‫ّ‬ ‫ﺍﺛﻴﻢ)ﻟﻘﺐ(‪١٢٥ :‬‬

‫ﺍﺣﺰﺍﺏ‪ ،‬ﺳﻮﺭﻩ‪١١٨ ،١١٢ :‬‬

‫ﺍﺣﻤﺪ)ﺷﻴﺦ ﺍﺣﻤﺪ ﺍﺣﺴﺎﺋﻰ(‪٤٣ :‬‬

‫ﻣﺤﻤﺪﺭﺳﻮﻝ ﺍ‪)‬ﺣﻀﺮﺕ(‪.‬‬ ‫ﺍﺣﻤﺪﻳﻪ‪ :‬ﻧﮏ‪.‬‬ ‫ﺍﺣﻤﺪ‪ ،‬ﺟﻤﺎﻝ‬ ‫ّ‬ ‫ّ‬

‫ﺍﺧﺖ ﻫﺎﺭﻭﻥ‪ :‬ﻧﮏ‪ .‬ﻣﺮﻳﻢ )ﺣﻀﺮﺕ(‬ ‫ﺍﻟﺤﻖ‪١٥٨ :....‬‬ ‫ﺍﺫﺍ ﻇﻬﺮﺕ ﺭﺍﻳﺔ‬ ‫ّ‬

‫ﺍﺫﺍ ﻗﺎﻡ ﺍﻟﻘﺎﺋﻢ ﻗﺎﻣﺖ ﺍﻟﻘﻴﺎﻣﺔ‪٩٥ :‬‬ ‫ﺍﺭﺑﻌﻴﻦ )ﻣﺠﻤﻮﻋﻪ ﺣﺪﻳﺚ(‪١٦١ :‬‬ ‫ﺍﺭﺩﺑﻴﻠﻰ‪ ،‬ﻣﻼّ ﻳﻮﺳﻒ‪١٤٨ :‬‬

‫ﺍﺭﺷﺎﺩ ﺍﻟﻌﻮﺍﻡ )ﮐﺘﺎﺏ(‪١٢٢ :‬‬

‫ﺍﺭﺽ‪ ،‬ﻣﻌﻨﻰ‪ :‬ﺗﺒﺪﻳﻞ ﺍﺭﺍﺿﻰ ﻗﻠﻮﺏ ﺑﻪ ﺍﺭﺽ ﻣﻌﺮﻓﺖ ﻭ ﺣﮑﻤﺖ‪ ،٣٠ :‬ﻣﻘﺼﻮﺩ ﺍﺭﺽ‬ ‫ﻣﻌﺮﻓﺖ ﻭ ﻋﻠﻢ ﺍﺳﺖ‪ ،٣١ :‬ﻣﻌﻨﻰ ﺗﺒﺪﻳﻞ ﺍﺭﺽ‪ ،٣٢-٣٠ :‬ﻣﻨﻈﻮﺭ ﺍﺭﺍﺿﻰ ﻗﻠﻮﺏ ﺍﺳﺖ‪٣٠ :‬‬

‫ﺍﺭﺽ ﺭﻯ‪ :‬ﻧﮏ‪ .‬ﺭﻯ‪ ،‬ﻧﮏ‪ .‬ﺯﻭﺭﺍء‪.‬‬ ‫ِ‬ ‫ﻃﻒ )ﮐﺮﺑﻼ(‪٨٣ :‬‬ ‫ﺍﺭﺽ ّ‬

‫ﺍﺳﺘﻬﺰﺍء ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬ ‫ﺍﺳﺘﻐﻨﺎﻯ ﺣﻖ ﺍﺯ ﻣﻌﺮﻓﺖ ﻭ ﻋﺒﺎﺩﺕ ﺧﻠﻖ‪٣٤ :‬‬

‫ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ)ﺩﻟﻴﻞ ﺍﺳﺘﻘﺎﻣﺖ(‪١٦٧ ،١٦٥ ،١٥٦-١٥٣ :‬‬ ‫ﺍﺳﺮﺍء)ﺳﻮﺭﻩ(‪١٢٠ ،٩٣ ،٧٦ :‬‬

‫ﺍﺳﺮﺍﻓﻴﻞ‪ ،‬ﺻﻮﺭ‪ :‬ﻧﮏ‪ .‬ﺻﻮﺭ‪ ،‬ﻣﻌﻨﻰ‪.‬‬

‫ﮐﻔﺎﺭ( ‪١٤٤‬‬ ‫ﺍﺳﻼﻡ )ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ(‪) ،٢٥ ،١٨ ،١٧ :‬ﺁﺯﺍﺭ ّ‬ ‫ﺍﻟﻬﻴﻪ ﻫﺴﺘﻨﺪ‪٦٥ :‬‬ ‫ﺍﺷﻴﺎء ﺣﺎﮐﻰ ﺍﺯ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ّ‬

‫ﺍﺻﺤﺎﺏ ﺑﻴﺎﻥ‪ :‬ﺑﻪ ﻋﺸﻖ ﻭ ﺫﻭﻕ ﺟﺎﻥ ﺍﻧﻔﺎﻕ ﻧﻤﻮﺩﻧﺪ‪ ،١٥١-١٥٠ :‬ﺑﻪ ﺳﻴﻤﺎ ﻣﻌﻠﻮﻡ ﻭ‬

‫ﺣﺠﺖ ﮐﺎﻓﻰ ﺍﺳﺖ‪،١٥٠ :‬‬ ‫ﻭﺍﺿﺢ ﺍﻧﺪ‪ ،١١٥ :‬ﻓﻌﻠﺸﺎﻥ ﺑﺮﺍﻯ ﺟﻤﻴﻊ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ّ‬ ‫ﺗﺎ ﺩﻡ ﻣﺮﮒ ﺑﻪ ﺫﮐﺮﺍ‪ ‬ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ‪ ،١٥٦ :‬ﺩﺭ ﺳﺒﻴﻞ ﺍﻟﻬﻰ ﺟﺎﻥ ﻓﺪﺍ ﮐﺮﺩﻧﺪ‪:‬‬

‫ﻣﺤﻞ ﻟﻌﻦ ﺟﻤﻴﻊ ﻧﺎﺱ ﺷﺪﻧﺪ‪ ،١٥٧ :‬ﻭﺻﺎﻳﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﻓﺮﺍﻣﻮﺵ‬ ‫‪،١٠٧-١٠٦‬‬ ‫ّ‬

‫ﺹ ‪١٧٧‬‬

‫ﻧﻨﻤﺎﻳﻨﺪ‪ ،١٦٥ ،١٥٢ ،٦١ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﻋﻠﻤﺎﻯ ﺑﻴﺎﻥ‪.‬‬

‫ﺍﺻﻮﻝ ﮐﺎﻓﻰ )ﮐﺘﺎﺏ( ‪١٦١ :‬‬

‫ﺍﻋﺮﺍﻑ)ﺳﻮﺭﻩ(‪١٢٦ ،٧٨ ،٧٣ ،٦٧ :‬‬ ‫ﺍﻋﻮﺭ‪ ،‬ﺷﺨﺼﻰ ﺍﻋﻮﺭ )ﻟﻘﺐ(‪١٦٤ :‬‬

‫ﺍﻟﺬﻯ ﻓﻠﻖ ﻟﮑﻢ ﺍﻟﺒﺤﺮ‪٥٦ :...‬‬ ‫ﺍﻗﺴﻤﮏ ﺑﺎ‪ّ ‬‬ ‫ﺍﮐﺴﻴﺮ‪ ،‬ﺍﮐﺴﻴﺮ ﺍﻟﻬﻰ‪١٠٥ ،١٠٤ :‬‬

‫ﺍﻟﺼﻮﻡ ﺷﻤﺴﻬﺎ‪٢٦ :...‬‬ ‫ﺍﻻﺳﻼﻡ ﺳﻤﺎء ﻭ ّ‬

‫ﺍﻟﻒ ﺁﺩﻡ‪١١١ :...‬‬

‫ﺍﻟﻒ ﻓﺎﻃﻤﻪ ﻧﮑﺎﺡ ﻧﻤﻮﺩﻡ )ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﻠﻰ(‪١١٠ :‬‬ ‫ﺍﻟﻨﺒﻴﻮﻥ ﻓﺎﻧﺎ‪١٠٧ ،١٠١ :‬‬ ‫ﺍﻣﺎ ّ ّ‬ ‫ّ‬

‫ﺍﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﻬﻰ‪ ،٥ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ‪١٦٩ ،١٥٩ ،٥٥ ،٥٠ ،٤٩ ،٣٧-٣٢‬‬

‫ﺍﻣﺖ ﺍﻧﺠﻴﻞ‪ :‬ﻧﮏ‪ .‬ﻧﺼﺎﺭﻯ‬ ‫ّ‬

‫ﺍﻣﻢ ﻋﻴﺴﻰ‪ :‬ﻧﮏ‪ .‬ﻧﺼﺎﺭﻯ‪.‬‬

‫ﺍﻣﻴﺮ )ﺣﻀﺮﺕ(‪ :‬ﻧﮏ‪ .‬ﻋﻠﻰ‪ ،‬ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪.‬‬

‫ﺍﻧﺎ ﻫﻮ ﻭ ﻫﻮ ﺍﻧﺎ‪ ٦٤ :‬ﻭ ﻧﻴﺰ ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ ،‬ﻣﻘﺎﻡ‪.‬‬ ‫ﺍﻥ ﺍﻣﺮﻧﺎ ﺻﻌﺐ ﻣﺴﺘﺼﻌﺐ‪٥٥ :‬‬ ‫ّ‬ ‫ﺍﻧﺒﻴﺎء‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬ ‫ﺍﻧﺒﻴﺎء )ﺳﻮﺭﻩ(‪١١٣ :‬‬

‫ﺍﻧﺠﻴﻞ‪ ،١٤١ ،١٣١ ،٩٩ ،٨٨ ،٧٨ ،٥٩ ،٥٣ ،١٨ ،١٧ ،١٦ :‬ﺍﻧﺎﺟﻴﻞ ﺍﺭﺑﻌﻪ‪،١٤ :‬‬ ‫ﻳﻮﺣﻨﺎ ‪۷۷ ،۱۳‬‬ ‫ﻟﻮﻗﺎ‪ ،٨٨ ،٧٨ ،١٨ :‬ﻣﺘّﻰ‪ ،٨٨ ،٧٨ ،٤٤ ،١٨ ،١٧ ،١٦ :‬ﻣﺮﻗﺲ‪،١٧ :‬‬ ‫ّ‬ ‫ﺍﻧﺴﺎﻥ )ﻣﻘﺎﻡ ﺍﻭ(‪٦٦ - ٦٤ :‬‬ ‫ﺍﻧﺴﺎﻥ )ﺳﻮﺭﻩ(‪٢٧ ،١٥ :‬‬

‫ﺳﺮﻩ‪٦٥ :‬‬ ‫ﺳﺮﻯ ﻭ ﺍﻧﺎ ّ‬ ‫ﺍﻻﻧﺴﺎﻥ ّ‬

‫ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ) ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﺍﺳﺖ(‪٦٦-٦٨ ،٤٣ :‬‬

‫ﺍﻧﻌﺎﻡ )ﺳﻮﺭﻩ(‪١٤٦ ،١٢٥ ،١١٦ ،١١٣ ،٨٩ ،٧٩ ،٧١ ،٦٣ ،٢٨ :‬‬ ‫ﺍﻧﻔﺎﻝ)ﺳﻮﺭﻩ(‪١٣٧ ،١١٨ :‬‬

‫ﺍﻧﻔﻄﺎﺭ )ﺳﻮﺭﻩ(‪٢٩ :‬‬

‫ﺹ ‪١٧٨‬‬

‫ﺍﻧﻔﻄﺎﺭ ﺳﻤﺎء ‪ :‬ﻧﮏ‪ .‬ﺳﻤﺎء‪ ،‬ﻣﻌﻨﻰ‪.‬‬

‫ﺍﻥ ﻓﻰ ﻗﺎﺋﻤﻨﺎ ﺍﺭﺑﻊ ﻋﻼﻣﺎﺕ‪١٦٨ :...‬‬ ‫ّ‬ ‫ﺍﻟﺤﻖ ﺑﺂﻳﺎﺗﻪ‪١٤٥ :...‬‬ ‫ﺍﻧﻪ ﻣﺜﺒﺖ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﺜﻘﻠﻴﻦ‪١٣٢ :...‬‬ ‫ﺍﻧﻰ ﺗﺎﺭﮎ ﻓﻴﮑﻢ ّ‬ ‫ّ‬

‫ﺍﻧﻰ ﻋﺒﺪﺍ‪ ‬ﻭ ﻣﺎ ﺍﻧﺎ ّﺍﻻ ﺑﺸﺮ ﻣﺜﻠﮑﻢ‪١١٧ :...‬‬ ‫ّ‬

‫ﻣﺤﻤﺪ‪١٠٢ :...‬‬ ‫ﻣﺤﻤﺪ ﻭ ﺁﺧﺮﻧﺎ‬ ‫ﺍﻭﻟﻨﺎ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻫﻞ ﺍﻧﺠﻴﻞ‪٢٧ ،١٨ :‬‬

‫ﺍﻫﻞ ﺑﻴﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺍﺻﺤﺎﺏ ﺑﻴﺎﻥ‪.‬‬

‫ﺍﻟﻨﺒﻴﻴﻦ ﻣﺤﺘﺠﺐ ﺷﺪﻧﺪ‪١٤١ :‬‬ ‫ﺍﻫﻞ ﻓﺮﻗﺎﻥ‪ ،١٠٦ :‬ﺑﻪ ﺫﮐﺮ ﺧﺎﺗﻢ ّ ّ‬

‫ﺍﻫﻤﻴﺖ ﻭ ﻋﻼﻣﺎﺕ(‪٩٦-٨٥ ،٥٨-٥٥ ،٣٩-٣٥ ،٢٠-١٤ :‬‬ ‫ﺍﻳﺎﻡ ﻇﻬﻮﺭ)‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﻈﻬﻮﺭ‪٦٥ :...‬‬ ‫ﺍﻳﮑﻮﻥ ﻟﻐﻴﺮﮎ ﻣﻦ ّ‬

‫ﺍﻳﻤﺎﻥ‪ :‬ﺍﻳﻤﺎﻥ ﺟﻤﻌﻰ ﺍﺯ ﻋﻠﻤﺎء ﺑﻪ ﺍﻣﺮ ﺟﺪﻳﺪ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ )ﺣﻀﺮﺕ(‪ ،‬ﺍﻳﻤﺎﻥ ﻣﻮﺟﺐ‬ ‫ﺑﺮﻧﺪﻩ ﺍﺳﺖ‪ ،٧٢ :‬ﻋﻼﻣﺖ‬ ‫ﺣﻴﺎﺕ ﺗﺎﺯﻩ ﺍﺳﺖ‪ ،٧٦ :‬ﺍﻳﻤﺎﻥ ﻣﺎﻧﻨﺪ ﺳﻴﻒ‬ ‫ﺣﺎﺩ ﻭ ّ‬ ‫ّ‬

‫ﺻﺪﻕ ﻭ ﮐﺬﺏ ﺩﺭ ﺍﻳﻤﺎﻥ‪١٥٨ ،١٥٧ :‬‬

‫ﺍﻟﻄﺎﻟﻌﺔ‪٢٣ :...‬‬ ‫ﺍﻟﺸﻤﻮﺱ ّ‬ ‫ﺍﻳﻦ ّ‬

‫ﺍﻟﻤﺪﺧﺮ ﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﺮﺍﺋﺾ‪١٥٩ :...‬‬ ‫ﺍﻳﻦ‬ ‫ّ‬ ‫ﺍﻳﻮﺏ‪ ،‬ﺻﺒﺮ ﺍﻭ‪١٦٣ :‬‬ ‫ّ‬

‫ﺏ‬ ‫ﺍﻟﺒﺎء ﻭ ﺍﻟﻬﺎء )ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،١٧٠ :(‬ﺳﺠﻦ ﻃﻬﺮﺍﻥ ﻧﮏ‪ .‬ﺣﺪﻳﺪ‪ ،‬ﺩﻭ ﺳﺎﻝ ﻫﺠﺮﺕ ‪١٦٧-١٦٦‬‬

‫ﺑﺎﺏ)ﺣﻀﺮﺕ(‪ :‬ﺍﺧﺒﺎﺭ ﺑﻪ ﺷﻬﺎﺩﺕ ﺧﻮﺩ‪ ،١٥٣ :‬ﺍﺭﺳﺎﻝ ﺗﻮﻗﻴﻊ ﺑﻪ ﻋﻠﻤﺎء‪،١٥٢ :‬‬ ‫ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ‪ ،١٥٣ :‬ﺍﻋﺘﺮﺍﺿﺎﺕ ﺑﻪ ﺣﻀﺮﺗﺸﺎﻥ ﻭ ﺷﺒﺎﻫﺖ ﺁﻥ ﺑﻪ‬

‫ﻣﺤﻤﺪﻯ‪ ،١٤٥-١٤٣ :‬ﺗﻬﻤﺖ ﻫﺎ ﮐﻪ ﻧﺴﺒﺖ ﺩﺍﺩﻧﺪ‪،١٤٣ :‬‬ ‫ﺍﻋﺘﺮﺍﺿﺎﺕ ﺑﻪ ﺟﻤﺎﻝ‬ ‫ّ‬

‫ﺍﺣﺪﻳﻪ ﺭﺍ ﺑﻪ ﺷﻤﺲ ﻣﺜﺎﻝ ﺯﺩﻩﺍﻧﺪ‪ ،١٠٧ :‬ﮐﺜﺮﺕ‬ ‫ﺗﻤﻨﺎﻯ ﺷﻬﺎﺩﺕ‪ ،١٥٤ :‬ﺷﻤﻮﺱ‬ ‫ّ‬ ‫ّ‬ ‫ﺁﻳﺎﺕ ‪ ،١٤٤ :‬ﮐﺸﻒ ﻏﻄﺎء ﻓﺮﻣﻮﺩ‪ ،١٥٥ :‬ﻋﻠﻤﺎﺋﻰ ﮐﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﻣﺆﻣﻦ ﺷﺪﻧﺪ‪:‬‬

‫‪ ، ١٤٨‬ﻋﻈﻤﺖ ﺍﻣﺮ ﺍﻭ‪١٦٢ ،١٦١ :‬‬

‫ﺹ ‪١٧٩‬‬

‫ﺑﺎﺏ ﻋﻠﻢ )ﻣﻌﻨﻰ(‪٢١ ،٢٠ :‬‬

‫ﻣﻼ ﺳﻌﻴﺪ‪١٤٨ :‬‬ ‫ﺑﺎﺭ ﻓﺮﻭﺷﻰ‪ّ ،‬‬ ‫ﻣﻼ‪١٤٨ :‬‬ ‫ﺑﺎﻗﺮ‪ّ ،‬‬

‫ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ )ﮐﺘﺎﺏ(‪١٦٨ ،١٦١ :‬‬

‫ﺍﻟﻨﺼﺮ‪٥٧ :‬‬ ‫ﺑﺨﺖ ّ‬

‫ﺑﺪﺍ )ﺳﺒﺐ ﺑﺪﺍ ﺩﺭ ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ(‪٥ ،٤ :‬‬

‫ﺍﻟﻨﺒﻴﻴﻦ‪١٠٨ :‬‬ ‫ﺑﺪء ّ ّ‬

‫ﻣﻼ ﻋﻠﻰ‪١٤٨ :‬‬ ‫ﺑﺮﻗﺎﻧﻰ‪ّ ،‬‬

‫ﻣﻼ ﻋﻠﻰ‪١٤٨ :‬‬ ‫ﺑﺴﻄﺎﻣﻰ‪ّ ،‬‬

‫ﺑﺸﺎﺭﺍﺕ ﺑﻪ ﻇﻬﻮﺭ ﺑﻌﺪ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬ ‫ﺑﻄﺤﺎ‪٣٢ :‬‬

‫ﺑﻌﺚ‪ ،‬ﻣﻌﻨﻰ‪١٠٥ ،١٠٠ ،٩٧ ،٧٨ ،٧٧ :‬‬ ‫ﺑﻐﺪﺍﺩ‪١٦٣ ،١١٥ ،١٥ :‬‬

‫ﺑﻘﺮﻩ )ﺳﻮﺭﻩ(‪،١٠٩ ،١٠١ ،٩٩ ،٩٥ ،٩٢ ،٦٦ ،٦١ ،٥٨ ،٥٠ ،٤٧ ،٣٤ ،٣٣ ،٨ :‬‬ ‫‪١٤٧ ،١٣ ٤،١٣ ٣ ، ١٢٠ ،١١٧ ،١١٦ ،١١٢‬‬

‫ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍ‪ :‬ﻧﮏ‪ .‬ﻓﺎﻃﻤﻪ )ﺣﻀﺮﺕ( ‪.‬‬ ‫ﺑﻨﺖ‬ ‫ّ‬

‫ﺑﻨﻰ ﻫﺎﺷﻢ‪١٦١ ،١٦٠ :‬‬

‫ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ‪ :‬ﻧﮏ‪ .‬ﻳﻬﻮﺩ‪.‬‬

‫ﺑﻬﺎءﺍ‪) ‬ﺣﻀﺮﺕ(‪ :‬ﻧﮏ‪ .‬ﺍﻟﺒﺎء ﻭﺍﻟﻬﺎء‪.‬‬

‫ﺑﻴﺎﻥ )ﮐﺘﺎﺏ(‪ ،١٣١ ،٦٢ ،١ :‬ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ‪ :‬ﻧﮏ‪.‬ﻣﻦ ﻳﺒﻌﺜﻪ ﺍ‪ ،‬ﻧﻘﻄﻬﺒﻴﺎﻥ‪ :‬ﻧﮏ‪.‬‬

‫ﺑﺎﺏ )ﺣﻀﺮﺕ(‪.‬‬

‫ﺍﻟﻠﺤﻢ‪٤٢ :‬‬ ‫ﺑﻴﺖ ّ‬

‫ﺍﻟﻤﻘﺪﺱ‪٥٧ ،٣٤ ،٣٣ ،٣٢ :‬‬ ‫ﺑﻴﺖ‬ ‫ّ‬ ‫ﭖ‬

‫ﭘﺴﺮ ﺍﻧﺴﺎﻥ‪ :‬ﻧﮏ‪ .‬ﻋﻴﺴﻰ)ﺣﻀﺮﺕ(‪.‬‬

‫ﭘﻴﺎﻣﺒﺮﺍﻥ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬

‫ﺹ ‪١٨٠‬‬

‫ﺕ‬

‫ﺗﺄﻭﻳﻞ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‪.‬‬

‫ﺗﺠﺪﻳﺪ ﺷﺮﻳﻌﺖ‪١٦٣ ،١٥٩ ،١٤٠ ، ٢٢ :‬‬ ‫ﺗﺠﺪﻳﺪ ﻋﺎﻟﻢ‪٢٢ :‬‬

‫ﺗﺠﻠﻰ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ‪٩٢ :‬‬ ‫ّ‬

‫ﺗﺠﻠﻰ ﻋﺎﻡ‪٩٢ :‬‬ ‫ﺗﺠﻠﻰ ﺧﺎﺹ‪ّ ،٩٣ :‬‬ ‫ﺗﺠﻠﻰ ﺛﺎﻧﻰ‪ّ ،٩٤ :‬‬ ‫ﺗﺠﻠﻰ ﺍ‪ّ ،٩٢ :‬‬ ‫ّ‬ ‫ﺗﺤﺮﻳﻒ ﮐﺘﺐ ﻭ ﺁﻳﺎﺕ)ﻗﻮﻟﻰ ﺑﻰ ﻣﻌﻨﻰ ﺍﺳﺖ(‪٦١-٥٥ :‬‬ ‫ﺳﻴﺪ ﺣﺴﻴﻦ‪١٤٨ :‬‬ ‫ﺗﺮﺷﻴﺰﻯ‪ ،‬ﺁﻗﺎ ّ‬

‫ﺗﻔﺴﻴﺮ ﻫﺎء ‪ :‬ﻧﮏ‪ .‬ﻫﺎء‪.‬‬

‫ﺗﻔﻄﺮ ﺳﻤﺎء‪ :‬ﻧﮏ‪ .‬ﺳﻤﺎء‪ ،‬ﻣﻌﻨﻰ‪.‬‬ ‫ّ‬

‫ﺗﻔﮑﺮ ﺳﺎﻋﺔ ﺧﻴﺮ ﻣﻦ ﻋﺒﺎﺩﺓ ﺳﺒﻌﻴﻦ ﺳﻨﺔ‪١٥٨ :‬‬ ‫ّ‬

‫ﺗﻤﺴﮏ ﺑﺎﺫﻳﺎﻝ ﺍﻟﻬﻮﻯ‪٤٦ :...‬‬ ‫ّ‬

‫ﺗﻮﺑﻪ )ﺳﻮﺭﻩ(‪٨٣ ،٨٢ ،٦٠ :‬‬

‫ﺗﻮﺭﺍﺕ‪١٣١ ،٩٩ ،٩٠ ،٥٨-٥٦ ،١٢ :‬‬

‫ﺗﻮﻟﺪ ﻭ ﻣﻮﺕ ﺭﻭﺣﺎﻧﻰ‪٧٨-٧٧ :‬‬ ‫ّ‬ ‫ﺙ‬

‫ﺍﻟﺜﻘﻠﻴﻦ‬ ‫ﺍﻧﻰ ﺗﺎﺭﮎ ﻓﻴﮑﻢ ّ‬ ‫ﺛﻘﻠﻴﻦ‪ :‬ﻧﮏ‪ّ .‬‬

‫ﺛﻤﻮﺩ‪٦ :‬‬

‫ﺝ‬ ‫ﺟﺎﺛﻴﻪ )ﺳﻮﺭﻩ(‪١٣٨ ،١٣٧ ،١٣٦ ،١٣٥ :‬‬

‫ﺟﺒﺮﺋﻴﻞ‪١٠٩ ،٧٦ ،٧٠ ،٥٧ ،٣٣ :‬‬ ‫ﺟﺒﻞ ﺍﻻﺳﻮﺩ )ﺩﺭ ﺍﺭﺽ ﺭﻯ(‪١٦٣ :‬‬

‫ﺟﻤﺎﻝ ﺧﻠﻴﻞ‪ :‬ﻧﮏ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ )ﺣﻀﺮﺕ(‪.‬‬

‫ﺹ ‪١٨ ١‬‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪) ‬ﺣﻀﺮﺕ(‪.‬‬ ‫ﻣﺤﻤﺪﻯ‪ :‬ﻧﮏ‪.‬‬ ‫ﺟﻤﺎﻝ‬ ‫ّ‬ ‫ّ‬

‫ﺟﻨﺖ‪٧٨ ،‬‬ ‫ﺟﻨﺖ‪ ،٧٧ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ّ‬ ‫ّ‬ ‫ﺡ‬

‫ﺣﺠﺎﺏ ﺍﮐﺒﺮ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻢ )ﺣﺠﺎﺏ ﺍﮐﺒﺮ ﺍﺳﺖ(‪.‬‬

‫ﺣﺠﺎﺯ‪٤٣ :‬‬

‫ﺣﺠﺮ )ﺳﻮﺭﻩ(‪٩٨ :‬‬ ‫ﺣﺠﺖ ﻣﻨﺤﺼﺮ ﺑﻪ ﺩﻭ ﺍﺳﺖ ﮐﺘﺎﺏ ﻭ‬ ‫ﺣﺠﺖ ﺑﺎﻟﻐﻪ ﺍﺳﺖ‪ّ ،١٣٥ :‬‬ ‫ﺣﺠﻴﺖ ﺁﻳﺎﺕ‪ :‬ﺁﻳﺎﺕ ّ‬ ‫ّ‬ ‫ﺍﻟﻬﻴﻪ‬ ‫ﺣﺠﺘﻰ ﺍﮐﺒﺮ ﻭ ﺍﻋﻈﻢ ﺍﺯ ﺁﻳﺎﺕ‪...‬ﻇﺎﻫﺮ ﻧﺸﺪﻩ‪ ،١٣٦ :‬ﺣﺠﺞ ّ‬ ‫ﻋﺘﺮﺕ‪ّ ،١٣٣ :‬‬

‫ﺣﺠﻴﺖ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﻣﺒﺮﻫﻦ ﺍﺳﺖ‪١٤٤ ،١٣٨ :‬‬ ‫ﺩﺭ ﻫﺮ ﻋﺼﺮ ﮐﺎﻣﻞ ﺍﺳﺖ‪،٨ :‬‬ ‫ّ‬

‫ﺣﺪﻳﺚ‪ :‬ﺍﺣﺎﺩﻳﺚ ﺩﺭﺑﺎﺭﻩ ﻗﺎﺋﻢ‪ ،١٦٢ :‬ﺩﺭ ﻟﻌﻦ ﺍﺻﺤﺎﺏ ﻗﺎﺋﻢ‪ ،١٥٨ :‬ﺩﺭ ﮐﺘﺎﺏ ﺍﺭﺑﻌﻴﻦ‪،‬‬ ‫ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ ،‬ﻋﻮﺍﻟﻢ‪ ،١٦١ :...‬ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﺍﺧﺘﻼﻑ ﺑﺴﻴﺎﺭﺳﺖ‪ ،١٣٢ :‬ﺻﺎﺣﺒﺎﻥ‬

‫ﺣﺪﻳﺚ‪ ،١٣٨ :‬ﻣﺮﺩﻡ ﺫﮐﺮ ﺍﺣﺎﺩﻳﺚ ﻣﺤﮑﻤﻪ ﺭﺍ ﻧﻤﻰ ﮐﻨﻨﺪ‪ ،١٥٩ :‬ﻣﻌﻨﻰ ﺣﺪﻳﺚ ﺁﺏ‬ ‫ﺧﻮﺭﺩﻥ ﮔﺮﮒ ﻭ ﻣﻴﺶ ﺑﺎﻫﻢ‪٧٣ :‬‬

‫ﺣﺪﻳﺚ ﺟﺎﺑﺮ‪١٦٢ :‬‬

‫ﻣﻔﻀﻞ‪١٦٨ :‬‬ ‫ﺣﺪﻳﺚ‬ ‫ّ‬

‫ﺣﺪﻳﺜﻨﺎ ﺻﻌﺐ ﻣﺴﺘﺼﻌﺐ‪٥٤ :‬‬ ‫ﺣﺪﻳﺪ )ﺳﻮﺭﻩ(‪٩٨ :‬‬

‫ﺣﺪﻳﺪ‪ ،‬ﺍﺛﺮ ﺣﺪﻳﺪ ﺑﺮ ﮔﺮﺩﻥ‪١٢٥ :...‬‬ ‫ُﺣﺴﻦ ﺧﺎﺗﻤﻪ ﻣﺠﻬﻮﻝ ﺍﺳﺖ‪١٢٨ :‬‬

‫ﺫﻟﺖ ﺷﻬﻴﺪ ﺷﺪ‪ ،٨٤ :‬ﺑﺮ‬ ‫ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻰ )ﺍﻣﺎﻡ ﺣﺴﻴﻦ( )ﺣﻀﺮﺕ(‪ ،١٧٧ :‬ﺑﻪ ﻧﻬﺎﻳﺖ ّ‬ ‫ﻣﻈﻠﻮﻣﻴﺖ‬ ‫ﺭﻭﻯ ﺍﺭﺽ ﻣﺜﻠﻰ ﻭ ﺷﺒﻬﻰ ﻧﺪﺍﺷﺖ‪ ،٨٣ :‬ﺗﺄﺛﻴﺮﺍﺕ ﻭ ﻏﻠﺒﻪ ﺧﻮﻥ ﺍﻭ‪،٨٤ :‬‬ ‫ّ‬ ‫ﺍﻭ‪٨٣ :‬‬

‫ﻣﻼ‪١٤٨ :‬‬ ‫ﺣﺴﻴﻦ‪ّ ،‬‬

‫ﺣﺸﺮ )ﺳﻮﺭﻩ(‪١٥٢ ،٦٥ :‬‬

‫ﺣﺸﺮ ﻭ ﻧﺸﺮ‪ :‬ﻧﮏ‪ .‬ﻗﻴﺎﻣﺖ‪.‬‬

‫ﺣﻖ ﺍﻟﻴﻘﻴﻦ )ﻣﺮﺗﺒﻪ(‪١٢٩ :‬‬ ‫ّ‬

‫ﺣﮑﻤﺎﻯ ﺑﻴﺎﻥ‪٦٣ :‬‬

‫ﺹ ‪١٨٢‬‬

‫ﺍﻟﺸﻬﺪﺍء‪٨٠ ،٧٩ :‬‬ ‫ﺳﻴﺪ ّ‬ ‫ﺣﻤﺰﻩ ّ‬ ‫ﺣﻴﺎﺕ‪ ،‬ﻣﻌﻨﻰ‪٧٩ :‬‬

‫ﺥ‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪)‬ﺣﻀﺮﺕ(‪.‬‬ ‫ﺧﺎﺗﻢ‪ ،‬ﺧﺎﺗﻢ ﺍﻧﺒﻴﺎء‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬

‫ﺒﻴﻴﻦ‪١١٠ :‬‬ ‫ﺧﺎﺗﻢ ﺍﻟﻨّ ّ‬

‫ﺧﺴﻮﻑ ﻗﻤﺮ‪ ،٤٠ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﻗﻤﺮ‪ ،‬ﻣﻌﻨﻰ‪.‬‬ ‫ﺧﻠﻖ ﺍﻧﺴﺎﻥ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ‪١٩ :...‬‬

‫ﺧﻠﻖ ﺟﺪﻳﺪ‪ ،‬ﺧﻠﻖ ﺭﻭﺣﺎﻧﻰ‪١٠٥-١٠٣ :‬‬ ‫ﺍﻟﺮﺣﻤﻦ‪ :‬ﻧﮏ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ )ﺣﻀﺮﺕ(‪.‬‬ ‫ﺧﻠﻴﻞ‪ ،‬ﺧﻠﻴﻞ ّ‬

‫ﻣﻼ ﻣﻬﺪﻯ‪١٤٨ :‬‬ ‫ﺧﻮﺋﻰ‪ّ ،‬‬

‫ﺧﻴﺒﺮ‪ ،‬ﺍﻫﻞ ﺧﻴﺒﺮ‪ ،٥٦ :‬ﻏﺰﻭﻩ ﺧﻴﺒﺮ‪١١١ :‬‬ ‫ﺩ‬

‫ﺩﺍﺭﺍﻟﺴﻼﻡ‪ :‬ﻧﮏ‪ .‬ﺑﻐﺪﺍﺩ‪.‬‬ ‫ّ‬

‫ﺩﺍﻭﺩ )ﺣﻀﺮﺕ(‪٣٣ :‬‬ ‫ﺩﺧﺎﻥ‪ ،‬ﻣﻌﻨﻰ‪٥٠ :‬‬

‫ﺩﺧﺎﻥ )ﺳﻮﺭﻩ(‪١٢٥ ،٥٠ :‬‬

‫ﺩﻫﺮ )ﺳﻮﺭﻩ(‪ :‬ﻧﮏ‪ .‬ﺍﻧﺴﺎﻥ )ﺳﻮﺭﻩ(‬ ‫ﺫ‬ ‫ﺍﺣﺪﻳﻪ‪ ،‬ﺫﺍﺕ ﻏﻴﺐ‪ :‬ﻋﺮﻓﺎﻥ ﺁﻥ ﻣﺤﺎﻝ ﺍﺳﺖ‪ ،١١٣ ،٩٣ ،٨١ ،٦٣ :‬ﻣﻌﺮﻓﺖ‬ ‫ﺫﺍﺕ‬ ‫ّ‬ ‫ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﻋﻴﻦ ﻣﻌﺮﻓﺖ ﺫﺍﺕ ﻏﻴﺐ ﺍﺳﺖ‪٦٥-٦٣ :‬‬

‫ﺫﺍﺭﻳﺎﺕ )ﺳﻮﺭﻩ(‪٦٨ ،٤٦ :‬‬

‫ﺹ ‪١٨ ٣‬‬

‫ﺭ‬

‫ﺭﺍﺳﺨﻮﻥ ﻓﻰ ﺍﻟﻌﻠﻢ‪ :‬ﻧﮏ‪ .‬ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‬

‫ﺭﺏ ﺍﻋﻠﻰ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ )ﺣﻀﺮﺕ(‪.‬‬ ‫ّ‬ ‫ﺭﺑﻨﺎ ﺳﻤﻌﻨﺎ ﻭ ﺍﻃﻌﻨﺎ‪٧٢ :...‬‬ ‫ّ‬

‫ﺍﻟﻮﻫﻴﺖ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬ ‫ﺭﺑﻮﺑﻴﺖ ﻭ‬ ‫ّ‬ ‫ّ‬

‫ﺭﺟﻌﺖ‪ :‬ﺭﺟﻌﺖ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﻇﻬﻮﺭﺍﺕ ﻗﺒﻞ‪١٠٨ ،١٠٥-١٠٢ :‬‬

‫ﺭﺟﻢ‪ :‬ﺣﮑﻢ ﺁﻥ‪٥٦ ،‬‬

‫ﺭﺣﻤﻦ )ﺳﻮﺭﻩ(‪١١٥ ،٤٦ ،٤٤ ،٢٤ :‬‬

‫ﺭﻋﺪ )ﺳﻮﺭﻩ(‪٩٧ ،٩٢ ،٧٤ :‬‬ ‫ﺭﻭﺡ ﺍﻻﻣﻴﻦ‪ :‬ﻧﮏ‪ .‬ﺟﺒﺮﺋﻴﻞ‬

‫ﺭﻭﺡ ﺍﻟﻘﺪﺱ‪١٣٠ ،١٢٩ ،٨٦ ،٧٧ ،٣٩-٣٧ :‬‬

‫ﺭﻭﺯﺑﻪ‪ :‬ﻧﮏ‪ .‬ﺳﻠﻤﺎﻥ‬

‫ﺭﻭﺿﻪ ﮐﺎﻓﻰ )ﮐﺘﺎﺏ(‪١٦٣ :‬‬ ‫ﺭﻯ‪١٦٤ :‬‬ ‫ﺯ‬

‫ﺯﺧﺮﻑ )ﺳﻮﺭﻩ(‪١٧٠ ،١٠٣ :‬‬ ‫ﺯﻣﺮ )ﺳﻮﺭﻩ(‪٣١ :‬‬

‫ﺯﻧﺎ‪ ،‬ﺣﮑﻢ ﺁﻥ ﺩﺭ ﺗﻮﺭﺍﺕ‪٥٦ :‬‬ ‫ﻣﻼ‬ ‫ﻣﺤﻤﺪ ﻋﻠﻰ‪١٤٨ :‬‬ ‫ﺯﻧﺠﺎﻧﻰ‪ّ ،‬‬ ‫ّ‬ ‫ﺯﻭﺭﺍء )ﺍﺭﺽ ﺭﻯ(‪١٦٤ ،١٦٣ :‬‬

‫ﺯﻳﺎﺭﺕ )ﺩﻋﺎ(‪١٥٩ :‬‬

‫ﺳﺎﻓﻮﺭ ﻋﻈﻴﻢ‪١٦ :‬‬

‫ﺱ‬

‫ﺍﻟﻨﻬﺞ ﺍﻟﺒﻴﻀﺎء‪٤٦ :...‬‬ ‫ﺍﻟﺴﺎﻟﮏ ﻓﻰ ّ‬ ‫ّ‬

‫ﺳﺎﻣﺮﻯ ﺟﻬﻞ‪١٢٦ :‬‬

‫ﺹ ‪١٨٤‬‬

‫ﺳﺒﺄ‪ ،‬ﺳﻮﺭﻩ‪١٥٢ ،١٤٢ :‬‬

‫ﺳﺒﺖ‪ ،‬ﻳﻮﻡ‪٨٧ ،١١ :‬‬

‫ﻣﺠﻠﻠﻪ(‪١٣١ ،١٢٤ ،١٠٩ ،١٠ ،١ :‬‬ ‫ﺳﺒﺤﺎﺕ ﺟﻼﻝ)ﺳﺒﺤﺎﺕ‬ ‫ّ‬

‫ﮐﻞ َﺷﻰء‪٦٤ :...‬‬ ‫ﺳﺒﻘﺖ ﺭﺣﻤﺘﻪ ّ‬

‫ﺍﻟﻄﻠﺐ ﻣﺮﺩﻭﺩ‪٩٣ :‬‬ ‫ﺍﻟﺴﺒﻴﻞ ﻣﺴﺪﻭﺩ ﻭ ّ‬ ‫ّ‬ ‫ﺳﺘﺎﺭﻩ‪ :‬ﻧﮏ‪ .‬ﻧﺠﻢ‪.‬‬

‫ﺳﺤﺎﺏ‪ :‬ﻧﮏ‪ .‬ﺍﺑﺮ‪.‬‬

‫ﺳﺪﺭﻩ ﺭﺿﻮﺍﻥ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ)ﺣﻀﺮﺕ(‪.‬‬

‫ﺳﺪﺭﻩ ﻃﻮﺑﻰ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ)ﺣﻀﺮﺕ(‪.‬‬ ‫ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﺎﻯ ﻗﺮﺏ‪٧٠ :‬‬

‫ﻣﺘﻰ‪.‬‬ ‫ِﺳﻔﺮ ّ‬ ‫ﺍﻭﻝ‪ :‬ﻧﮏ‪ .‬ﺍﻧﺠﻴﻞ ّ‬

‫ﺳﻘﻮﻁ ﻧﺠﻮﻡ‪ :‬ﻧﮏ‪ .‬ﻧﺠﻢ‪ ،‬ﻣﻌﻨﻰ‪.‬‬

‫ﺍﻟﺤﻖ ﺍﻟﺠﺪﻳﺪ‪١٥٩ :‬‬ ‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ‬ ‫ّ‬ ‫ّ‬

‫ﺳﻠﻄﺎﻥ ﺑﻘﺎ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻰ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ)ﺣﻀﺮﺕ(‪.‬‬

‫ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ)ﺣﻀﺮﺕ(‪.‬‬

‫ﺍﺣﺪﻳﻪ‪.‬‬ ‫ﺳﻠﻄﺎﻥ ﻭﺟﻮﺩ)ﺧﺪﺍﻭﻧﺪ(‪ ،٩ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﺫﺍﺕ‬ ‫ّ‬

‫ﺳﻠﻄﻨﺖ ﻗﺎﺋﻢ‪ :‬ﻧﮏ‪ .‬ﻗﺎﺋﻢ‪.‬‬

‫ﺳﻠﻄﻨﺖ ﺣﻘﻴﻘﻰ‪ :‬ﻣﻌﻨﻰ ﺳﻠﻄﻨﺖ ‪ ،٨٢-٨١‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻠﻄﻨﺖ‪ ،٧٢ ،٦٩ :‬ﺳﻠﻄﻨﺖ‬ ‫ﺣﻘﻴﻘﻰ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬

‫ﺳﻠﻤﺎﻥ‪١١١ ،٤٣ :‬‬

‫ﺳﻠﻮﮎ‪ ،‬ﺷﺮﺍﻳﻂ‪٤٦ ،٤٥ ،٤١ ،٣٣ ،٢٨ ،٢ ،١ :‬‬ ‫ﻣﺤﻤﺪﻯ‬ ‫ﺳﻤﺎء‪ ،‬ﻣﻌﻨﻰ ﺁﻥ‪ ،٤٨-٤١ ،٣٩ ،٣٠ ،٢٩ ،٢٦ ،١٨ ،١٧ ،١٦ :‬ﺁﺛﺎﺭ ﻇﻬﻮﺭ‬ ‫ّ‬ ‫ﺩﺭ ﺳﻤﺎء‪ ،٤٣ :‬ﺍﻧﻔﻄﺎﺭ ﺳﻤﺎء‪ ،٢٩-٣٠ :‬ﺳﻤﺎء ﺍﺩﻳﺎﻥ‪ ،٣٢ -٣١ :‬ﺳﻤﺎء ﺑﻴﺎﻥ ﺑﻪ‬

‫ﺍﻣﺮﺍ‪ ‬ﻣﺮﺗﻔﻊ ﮔﺸﺖ‪ ،٣٢ :‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺳﻤﺎﻭﺍﺕ ﺳﻤﺎﻭﺍﺕ ﺍﺩﻳﺎﻥ ﺍﺳﺖ‪،٣١ ،٢٩ :‬‬ ‫ﺳﻤﺎﻭﺍﺕ ﺍﺩﻳﺎﻥ ﻗﺒﻞ ﭘﻴﭽﻴﺪﻩ ﺷﺪ‪ ،٣٢ :‬ﻇﻬﻮﺭ ﻧﺠﻢ ﻋﻴﺴﻰ ﺩﺭ ﺳﻤﺎء‪ ،٤٢ :‬ﻇﻬﻮﺭ‬ ‫ﻧﺠﻢ ﺩﺭ ﺳﻤﺎء ﻇﺎﻫﺮ‪ ،٤٣ :‬ﻟﻔﻆ ﺳﻤﺎء ﻣﻌﺎﻧﻰ ﮐﺜﻴﺮﻩ ﺩﺍﺭﺩ‪٤٥ -٤٤ :‬‬

‫ﺳﺘﻴﻦ‪١٦٨ ،١٥٥ ،١٣٢ :‬‬ ‫ﺳﻨﻪ ّ‬

‫ﺳﺘﻴﻦ‪.‬‬ ‫ﺳﻨﻪ ﻇﻬﻮﺭ‪ :‬ﻧﮏ‪ .‬ﺳﻨﻪ ّ‬

‫ﺹ ‪١٨٥‬‬

‫ﺍﻟﺪﻭﺍﺏ )ﺩﺭ ﺍﺭﺽ ﺭﻯ(‪١٦٣ :‬‬ ‫ﺳﻮﻕ ّ‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪) ‬ﺣﻀﺮﺕ(‪.‬‬ ‫ﺳﻴﺪ ﺍﺻﻔﻴﺎء‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻟﺸﻬﺪﺍء )ﺣﻀﺮﺕ(‪ :‬ﻧﮏ‪ .‬ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻰ‪.‬‬ ‫ﺳﻴﺪ ّ‬ ‫ّ‬ ‫ﺳﻴﺪ ﺍﻣﮑﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ)ﺣﻀﺮﺕ(‪.‬‬ ‫ّ‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪) ‬ﺣﻀﺮﺕ(‪.‬‬ ‫ﺳﻴﺪ ﻟﻮﻻﮎ‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪)‬ﺣﻀﺮﺕ(‪.‬‬ ‫ﺳﻴﺪ ﺍﻟﻤﺮﺳﻠﻴﻦ‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪) ‬ﺣﻀﺮﺕ(‪.‬‬ ‫ﺳﻴﺪ ﻭﺟﻮﺩ‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬ ‫ّ‬ ‫ﺳﻴﺮﺓ ﺍﻟﻤﻬﺪﻯ‪١٥٩ :‬‬ ‫ﺳﻴﻤﻴﺎ )ﻋﻠﻢ(‪١٢٢ :‬‬

‫ﺳﻴﻨﺎ )ﺑﺮﻳﻪ(‪٣٥ :‬‬ ‫ﺳﻴﻨﺎﻯ ﻧﻮﺭ‪٦ :‬‬

‫ﺣﺐ‪٤٠ :‬‬ ‫ﺳﻴﻨﺎﻯ‬ ‫ّ‬ ‫ﺵ‬

‫ﻏﺮﺑﻴﻪ‪٣٦ :‬‬ ‫ﺷﺮﻗﻴﻪ ﻭ ﻻ‬ ‫ﺷﺠﺮﻩ ﻻ‬ ‫ّ‬ ‫ّ‬

‫ﺷﺮﻉ ﻭ ﺣﮑﻢ ﺟﺪﻳﺪ‪ :‬ﻧﮏ‪ .‬ﺗﺠﺪﻳﺪ ﺷﺮﻳﻌﺖ‪.‬‬ ‫ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺍﺳﻼﻡ‪.‬‬

‫ﺷﻌﺮﺍء )ﺳﻮﺭﻩ(‪١٥١ ،١٣٧ ،٣٦ :‬‬ ‫ﺷﻌﻴﺐ‪٣٥ :‬‬

‫ﺷﻤﺲ‪ ،‬ﺷﻤﺲ ﻭ ﻗﻤﺮ‪ :‬ﻣﻌﺎﻧﻰ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ‪ ،٢٢-٢٩ :‬ﺍﺣﮑﺎﻡ ﻣﺮﺗﻔﻌﻪ ﺩﺭ ﻫﺮ ﺷﺮﻳﻌﺖ‬ ‫ﻗﻤﺮ ﺍﺣﮑﺎﻡ ﻭ‬ ‫ﺍﺳﺖ‪ ،٢٥ :‬ﺍﻭﻟﻴﺎء ﻭ ﺍﻧﺒﻴﺎء ﻭ ﺍﺻﺤﺎﺏ ﺍﻳﺸﺎﻧﻨﺪ‪ ،٢٣ :‬ﺷﻤﺲ ﻭ ِ‬

‫ﻣﻌﺎﺭﻑ ﻗﺒﻞ ﺗﺎﺭﻳﮏ ﺷﺪ‪ ،٢٨ :‬ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻭ ﺁﻓﺘﺎﺏ ﻣﻌﻨﻮﻯ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪،‬‬

‫ﺍﻟﻬﻴﻪ ﺍﻧﺪ‪،١٤ :‬‬ ‫ﮐﻠﻴﻪ ّ‬ ‫ﺻﻠﻮﺓ ﻭ ﺻﻮﻡ ﺍﺳﺖ‪ ،٢٦ :‬ﻋﻠﻤﺎء ﻇﻬﻮﺭ ﻗﺒﻠﻨﺪ‪ ،٢٤ :‬ﻣﻈﺎﻫﺮ ّ ّ‬

‫‪ ،۲۲‬ﻣﻌﻨﻰ ﺗﺎﺭﻳﮑﻰ ﺷﻤﺲ ﻭ ﻗﻤﺮ‪ ،٢٧ :‬ﺷﻤﻮﺱ ﻋﺎﻟﻴﻪ‪٢٤ :‬‬

‫ﺷﻬﻮﺩ‪ :‬ﻧﮏ‪ .‬ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ‪.‬‬

‫ﺍﻻﻳﺘﻴﻦ‪١٥٥ :‬‬ ‫ﺷﻴﺒﺘﻨﻰ ٓ‬ ‫ّ‬

‫ﺷﻴﺮﺍﺯ‪١٥٥ :‬‬

‫ﺹ ‪١٨٦‬‬

‫ﺷﻴﻌﻪ‪٥٢ :‬‬ ‫ﺹ‬

‫ﺹ)ﺳﻮﺭﻩ(‪١٤٢ :‬‬

‫ﻣﺤﻤﺪ )ﺣﻀﺮﺕ(‪١٦١ ،١٦٠ ،٩٠ ،٥٢ :‬‬ ‫ﺻﺎﺩﻕ‪ :‬ﺻﺎﺩﻕ ﺑﻦ‬ ‫ّ‬

‫ﺻﺎﻓﺎﺕ )ﺳﻮﺭﻩ(‪١٤٠ ،٨٢ :‬‬

‫ﺻﺎﻟﺢ )ﻧﺒﻰ(‪٥ :‬‬

‫ﺻﻼﺕ ﻭ ﺻﻮﻡ‪٣٣ ،٢٦ ،٢٥ :‬‬

‫ﺻﻮﺭ‪ ،٧٦-٧٥ ،١٧ :‬ﺻﻮﺭ ﺣﻴﺎﺕ ﻋﻠﻮﻯ‪ ،٧٨ :‬ﺻﻮﺭ ﻣﻌﺮﻓﺖ‪١٢٩ :‬‬ ‫ﺻﻮﺭ ﺍﺳﺮﺍﻓﻴﻞ‪٧٦ :‬‬ ‫ﺻﻮﻓﻴﻪ‪٩٣ :‬‬ ‫ّ‬

‫ﺍﻟﺼﻠﻮﺓ ﻧﻮﺭ‪٢٦ :‬‬ ‫ﺍﻟﺼﻮﻡ ﺿﻴﺎء ﻭ ّ‬ ‫ّ‬

‫ﺍﻳﺎﻡ‪ ،‬ﻣﻌﻨﻰ‪٢١ :‬‬ ‫ﺿﻴﻖ ّ‬

‫ﺽ‬

‫ﻁ‬ ‫ﻃﻒ‪.‬‬ ‫ﻃﻒ‪ :‬ﻧﮏ‪ .‬ﺍﺭﺽ ّ‬ ‫ّ‬

‫ﻃﻠﺐ ﺍﻟﺪﻟﻴﻞ ﻋﻨﺪ ﺣﺼﻮﻝ ﺍﻟﻤﺪﻟﻮﻝ ﻗﺒﻴﺢ‪١٣٧ ،٩٧ :...‬‬ ‫ﻃﻠﻌﺖ ﻋﻠﻮﻯ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻰ ﺍﻣﻴﺮ ﺍﻟﻤﻮءﻣﻨﻴﻦ)ﺣﻀﺮﺕ(‪.‬‬

‫ﻃﻪ )ﺳﻮﺭﻩ(‪١٧٠ :‬‬

‫ﻫﻮﻳﻪ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻰ ﺍﻣﻴﺮ ﺍﻟﻤﻮءﻣﻨﻴﻦ)ﺣﻀﺮﺕ(‪.‬‬ ‫ﻃﻴﺮ ّ‬

‫ﺹ ‪۱۸۷‬‬

‫ﻅ‬

‫ﺳﺘﻴﻦ‪١٣٢ :‬‬ ‫ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﺩﺭ ﺳﻨﻪ ّ‬ ‫ﻉ‬

‫ﻋﺎﻟﻢ ﺍﻣﺮ‪ ،‬ﻋﺎﻟﻢ ﺧﻠﻖ‪١١٩ :‬‬

‫ﻣﻼ‪١٤٨ :‬‬ ‫ﻋﺒﺪ ﺍﻟﺨﺎﻟﻖ ﻳﺰﺩﻯ‪ّ ،‬‬

‫ﻋﺒﺪﺍ‪َ ُ ‬ﺍﺑﻰ‪٧٠ :‬‬

‫ﻋﺘﺮﺕ ﺭﺳﻮﻝ ﺍ‪١٣٣ ،١٣٢ :‬‬

‫ﻋﺠﻢ‪١٦٤ :‬‬

‫ﻋﻠﻢ‪ ،٤٥ :‬ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ‪ ،٤٥ :‬ﻋﻠﻢ ﺍﻟﻬﻰ‪ ،٤٥ :‬ﺍﻟﻌﻠﻢ ﺗﻤﺎﻡ ﺍﻟﻤﻌﻠﻮﻡ‪ ،١٢٢ :...‬ﺍﻟﻌﻠﻢ‬ ‫ﺭﺑﺎﻧﻰ‪ ،١٢٦ :‬ﺍﻟﻌﻠﻢ ﺳﺒﻌﺔ ﻭ ﻋﺸﺮﻭﻥ ﺣﺮﻓﴼ‪،١٦١ :...‬‬ ‫ﺣﺠﺎﺏ ﺍﻻﮐﺒﺮ‪ ،١٢٤ :‬ﻋﻠﻢ ّ‬

‫ﮐﺜﺮﻫﺎﺍﻟﺠﺎﻫﻠﻮﻥ‪ ،١٢١ :‬ﺍﻟﻌﻠﻢ ﻧﻮﺭ ﻳﻘﺬﻓﻪ ﺍ‪‬‬ ‫ﻋﻠﻢ ﺷﻴﻄﺎﻧﻰ‪ ،٤٥ :‬ﺍﻟﻌﻠﻢ ﻧﻘﻄﺔ ّ‬

‫ﻓﻰ ﻗﻠﺐ ﻣﻦ ﻳﺸﺎء‪ ،١٢١ ،٣٠ :‬ﻋﻠﻢ ﻫﺎﻯ ﻣﺠﻌﻮﻟﻪ‪ ،١٢١ :‬ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ‪،١٤٣ ،١٢٨ :‬‬ ‫ﻗﺪﺳﻴﻪ‪ ،١٢٢ :‬ﻋﻠﻮﻡ ﻓﺎﻧﻴﻪ ﻣﺮﺩﻭﺩﻩ ‪١٢٣ ،١٢٢ :‬‬ ‫ﻋﻠﻮﻡ ﺑﺎﻗﻴﻪ‬ ‫ّ‬

‫ﻋﻠﻤﺎء ﺑﻴﺎﻥ‪ ،٦١ :‬ﺍﮐﺜﺮﻯ ﻣﻌﺮﻭﻑ ﻧﺒﻮﺩﻧﺪ‪ ،١٥٣ :‬ﺑﻪ ﻣﺎﻧﻨﺪ ﻋﻠﻤﺎﻯ ﻗﺒﻞ ﻣﺸﻰ ﻧﻨﻤﺎﻳﻨﺪ‪:‬‬ ‫ﻣﺤﻞ ﺗﻴﺮﻫﺎﻯ ﻣﺨﺎﻟﻔﻴﻦ ﮔﺸﺖ‪ ،١٤٩ :‬ﺻﻔﺎﺕ ﺁﻧﺎﻥ‪١٤٩ :‬؛‬ ‫‪ ١٦٣‬؛ ﺳﻴﻨﻪ ﻫﺎﺷﺎﻥ‬ ‫ّ‬

‫ﻋﻠﻤﺎﺋﻰ ﮐﻪ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺆﻣﻦ ﺷﺪﻧﺪ‪ ،١٤٨ :‬ﻋﻠﻤﺎﻯ ﺭﺍﺷﺪﻳﻦ ﻭ ﻓﻀﻼﻯ‬ ‫ﮐﺎﻣﻠﻴﻦ‪ ...‬ﺍﺯ ﮐﺄﺱ ﻭﺻﺎﻝ ﻣﺮﺯﻭﻕ ﺷﺪﻧﺪ‪١٤٨ :‬‬

‫ﺍﻟﻬﻴﻪ ﺳﺎﻟﻢﻧﻤﺎﻧﺪﻧﺪ‪ ،٥٥ :‬ﺍﺯ ﻣﻘﺼﻮﺩ ﻗﻴﺎﻣﺖ ﻭﺍﻗﻒ ﻧﺸﺪﻧﺪ‪:‬‬ ‫ﻋﻠﻤﺎء ﺩﻳﻦ‪ :‬ﺍﺯﺍﻣﺘﺤﺎﻧﺎﺕ ّ‬ ‫ﺣﻖ ﻧﻤﻮﺩﻧﺪ‪١٤٢ :‬؛ ﺍﻧﺒﻴﺎء ﺭﺍ ﺑﻪ ﺍﺟﺎﺯﻩ ﺁﻧﻬﺎ ﺷﻬﻴﺪ‬ ‫‪٩٦-٥١‬؛ ﺍﻋﺮﺍﺽ ﺍﺯ ﺟﻤﺎﻝ ّ‬

‫ﮐﺮﺩﻧﺪ‪١٠ :‬؛ ﺑﺎﺏ ﻋﻠﻢ ﺭﺍ ﻣﺴﺪﻭﺩ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ ،٢٠ :‬ﺑﻪ ﺟﻮﺍﻫﺮ ﻋﻠﻢ‪...‬ﺟﻬﻞ ﻫﺎ ﻭ‬ ‫ﻋﻴﻮﺏ ﻫﺎ ﻧﺴﺒﺖ ﻣﻰ ﺩﻫﻨﺪ‪ ،٢٩ :‬ﺑﻪ ﻏﻴﺮ ﺫﻫﺐ ﻣﺬﻫﺒﻰ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ‪ ،١٤١ :‬ﺗﺎﻫﺖ‬

‫ﺍﻟﻌﻘﻮﻝ ﻓﻰ ﺍﻓﻌﺎﻟﻬﻢ‪ ١٤٥ :...‬ﺟﺰ ﻫﻮﻯ ﺍﻟﻬﻰ ﻧﺠﻮﻳﻨﺪ‪ ،١٤١ ،٢٠ :‬ﺟﻤﻴﻊ ﺑﻪ ﺍﻳﻦ‬ ‫ﺣﺠﺒﺎﺕ ﻣﺤﺘﺠﺐ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ ،١٠٠ :‬ﺟﻬﻞ ﺭﺍ ﻋﻠﻢ ﻧﺎﻡ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ‪ ،١٢٠ :‬ﺩﻭ ﻧﻔﺲ‬

‫ﺑﺮ ﻳﮏ ﮐﻠﻤﻪ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻰ ﺷﻮﻧﺪ‪ ،٢٠ :‬ﺭﻣﻮﺯ ﮐﺘﺐ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭﮎ ﻧﮑﺮﺩﻧﺪ‪،١٨ :‬‬ ‫‪ ، ٨٣-٨٢ ، ٥٥ ، ٥٣ ،٣٠-٢٧‬ﺻﺮﺍﺣﺖ ﮐﺘﺐ ﺩﺭ ﻋﺪﺍﻭﺕ ﺁﻧﺎﻥ ﺑﺎ ﻣﻈﻬﺮ ﻇﻬﻮﺭ‪:‬‬

‫‪١٦٠‬؛ ﺿﻼﻟﺖ ﺁﻧﺎﻥ ‪١٧١ ،٢٨‬؛ ﻇﻠﻢ ﺭﺍ ﻋﺪﻝ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ‪١٢٠ :‬؛ ﻋﻠﻤﺎء ﺍﻧﺠﻴﻞ ﺍﺯ‬

‫ﺹ ‪۱۸۸‬‬

‫ﺭﺑﺎﻧﻰ‪ ،٩٦ :‬ﻋﻠﻤﺎء ﻳﻬﻮﺩ ﻭ‬ ‫ﺷﺮﻳﻌﻪ ﻓﻴﺾ‬ ‫ﻣﺤﻤﺪﻳﻪ ﻣﺤﺮﻭﻡ ﮔﺸﺘﻨﺪ‪ ،١٧ :‬ﻋﻠﻤﺎء ّ‬ ‫ّ ّ‬

‫ﺍﻋﺘﺮﺍﺽ ﺁﻧﺎﻥ ﺑﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‪ ،٩٠-٩١ :‬ﻋﻠﻢ ﺭﺍ ﺍﺯ ﻣﻨﺒﻊ ﺍﻭ ﺍﺧﺬ ﻧﻨﻤﻮﺩﻧﺪ‪:‬‬

‫‪ ٢٧‬؛ ﻋﻠﻮﻡ ﻣﺮﺩﻭﺩﻩ ﺭﺍ ﺷﺮﻁ ﺍﺩﺭﺍﮎ‪...‬ﺷﻤﺮﺩﻩﺍﻧﺪ‪ ،١٢٣ :‬ﻋﻮﺍﻣﻞ ﺍﺣﺘﺠﺎﺏ ﺧﻠﻘﻨﺪ‪:‬‬

‫ﺣﻖ ﻣﻨﻊ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪،١٠ :‬‬ ‫‪١١٥-١١٢ ،٥٥ ،٢١-٢٠ ،١١-٩‬؛ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺳﺒﻴﻞ ّ‬

‫ﺍﻟﻬﻴﻪ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ‪ ،٧٥ :‬ﻣﻌﻨﻰ ﻋﻠﻢ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﮑﺮﺩﻧﺪ ‪:‬‬ ‫‪ ١١٠‬؛ ﻣﻌﺎﻧﻰ ﮐﻠﻤﺎﺕ ّ‬ ‫‪ ١٢١‬؛ ﻣﻴﺰﺍﻥ ﺍﺩﺭﺍﮎ ﺁﻧﺎﻥ‪ ،٩١ :‬ﻧﻈﺮ ﺑﻪ ﺍﻋﺮﺍﺽ ﺩﺭ ﺍﺳﻔﻞ ﺍﺭﺍﺿﻰ ﺟﻬﻞ ﺳﺎﮐﻦ‬

‫ﻗﺪﺳﻴﻪ ﺭﺍ ﺑﻪ ﻧﺴﺒﺖ ﻇﻠﻢ ﮐﺸﺘﻨﺪ‪١٥٦ :‬‬ ‫ﺷﺪﻩﺍﻧﺪ‪ ،٩٧ :‬ﻧﻔﻮﺱ‬ ‫ّ‬

‫ﻋﻠﻰ‪ ،‬ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ )ﺣﻀﺮﺕ(‪١١٠-١٠٩ ،٧٨ :‬‬

‫ﻋﻠﻴﻪ ﮐﻤﺎﻝ ﻣﻮﺳﻰ ﻭ ﺑﻬﺎء ﻋﻴﺴﻰ ﻭ‪١٦٢ :...‬‬ ‫ﻋﻤﺎﻟﻘﻪ‪٥٧ :‬‬

‫ﻋﻨﮑﺒﻮﺕ)ﺳﻮﺭﻩ(‪١٤٠ ،١٢٨ ،٩٢ ،٦١ ،٥ :‬‬

‫ﻋﻮﺍﻟﻢ )ﮐﺘﺎﺏ(‪١٦١ ،١٦٠ :‬‬

‫ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ )ﺣﻀﺮﺕ(‪،٨٧ ،٧٨ ،٧٧ ،٥٩ ،٥٣ ٤٢ ،٣٨ ،٣٧ ،٣٣ ،١٦-١١ :‬‬ ‫‪١٦٨ ،١٦٣ ،١٤٠ ،١٣١ ،١٠٧ ،١٠٩ ،٩٩‬‬

‫ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ)ﻣﺮﺗﺒﻪ(‪١٢٩ :‬‬

‫ﻍ‬ ‫ﻏﺎﻓﺮ )ﺳﻮﺭﻩ(‪١٤٠ ،٧ ،٣ :‬‬

‫ﻏﻤﺎﻡ‪ :‬ﻧﮏ‪ .‬ﺍﺑﺮ‪.‬‬

‫ﻏﻨﺎ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ‪٨٧ :‬‬

‫ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ‪٦٨ :‬‬

‫ﻑ‬ ‫ﻣﺤﺒﺖ‪٧ :‬‬ ‫ﻓﺎﺭﺍﻥ‬ ‫ّ‬

‫ﻓﺎﻃﺮ )ﺳﻮﺭﻩ(‪١١٣ ،٨٧ ،٥ :‬‬

‫ﻓﺎﻃﻤﻪ )ﺣﻀﺮﺕ(‪١٦٢ ،١١٠ :‬‬

‫ﻓﺎﻟﻨﺎﺭ ﻣﺜﻮﺍﻫﻢ‪١٣٦ :٠٠٠‬‬ ‫ّ‬

‫ﻓﺘﺢ )ﺳﻮﺭﻩ(‪١١٨ ،٩٠ :‬‬

‫ﺹ ‪۱۸۹‬‬

‫ﻓﺮﻋﻮﻥ‪ ،٥٨ ،٤٣ ،٣٦ ،٧ :‬ﻓﺮﻋﻮﻥ ﮐﻔﺮ‪١١ :‬‬ ‫ﻓﺮﻗﺎﻥ‪ :‬ﻧﮏ‪ .‬ﻗﺮﺁﻥ‪.‬‬

‫ﻓﺮﻗﺎﻥ)ﺳﻮﺭﻩ(‪١٦٩ ،٥٦ ،٤٩ :‬‬ ‫ﻓﺼﻠﺖ)ﺳﻮﺭﻩ(‪٦٨ ،٢٩ :‬‬ ‫ّ‬

‫ﺍﻟﺴﺒﻴﻠﻴﻦ‪١٤٧ :...‬‬ ‫ﻓﻘﺪ ﻫﺪﻳﻨﺎﮎ ّ‬

‫ﻓﻘﺮ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ‪٨٧ :‬‬

‫ﺍﻟﺰﻣﺎﻥ‪١٦٤ :...‬‬ ‫ﻓﻘﻬﺎء ﺫﻟﮏ ّ‬ ‫ﻓﻠﺴﻔﻪ)ﻋﻠﻢ(‪١٢٢ :‬‬

‫ﻓﻠﮏ ﭼﻬﺎﺭﻡ‪٨٨ :‬‬

‫ﻓﻤﻦ ﺷﺎء ﻓﻠﻴﻘﺒﻞ ﻭ ﻣﻦ ﺷﺎء ﻓﻠﻴﻌﺮﺽ‪١٦ :...‬‬

‫ﺍﻟﺴﺘﻴﻦ ﻳﻈﻬﺮ ﺍﻣﺮﻩ‪١٦٨ :...‬‬ ‫ﻓﻰ ﺳﻨﺔ ّ ّ‬ ‫ﻓﻴﺾ ﺍﻗﺪﺱ‪٩٣ :‬‬

‫ﻓﻴﺾ ﺍﻟﻬﻰ‪ ،‬ﻋﺪﻡ ﺍﻧﻘﻄﺎﻉ ﺁﻥ‪٦٢ ،٩ :‬‬

‫ﻣﻘﺪﺱ‪٩٤ :‬‬ ‫ﻓﻴﺾ ّ‬ ‫ﻓﻴﻼﻃﺲ‪٨٧ :‬‬

‫ﻕ‬ ‫ﻕ )ﺳﻮﺭﻩ(‪٧٥ :‬‬

‫ﻗﺎﺋﻢ‪ ،٦٨ ،٥٥ :‬ﺍﮐﺜﺮ ﺍﻋﺪﺍﺋﻪ ﺍﻟﻌﻠﻤﺎء‪ ،١٦٠ :‬ﺍﻭﺳﺖ ﻣﻈﻬﺮ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ‪ ،١٦١ :‬ﺑﺮ‬ ‫ﻋﺮﺵ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎء ﺟﺎﻟﺲ ﺍﺳﺖ‪ ،١٦١ :‬ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ ﺣﺮﻑ ﺭﺍ ﻇﺎﻫﺮ‬

‫ﻣﻈﻠﻮﻣﻴﺖ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ ،١٦٢ :‬ﺣﺪﻳﺚ ﺩﺭ ﻭﺻﻒ ﺍﻭ‪ ،١٦٣ ،١٦٢ :‬ﺣﺰﻥ ﻭ ﺳﺠﻦ ﻭ‬ ‫ّ‬

‫ﺍﻭ‪ ،١٦٨ :‬ﺭﻭﺍﻳﺖ ﻣﺸﻬﻮﺭ ﺩﺭﺑﺎﺭﻩ ﺍﻭ‪ ،٩٥ :‬ﺳﻠﻄﻨﺖ ﺍﻭ‪ ،٦٨ :‬ﻋﺪﺍﻭﺕ ﻋﻠﻤﺎء ﺑﺎ‬

‫ﺍﻭ‪ ،١٦٠ :‬ﻋﻼﻳﻢ ﻇﻬﻮﺭ ﺍﻭ ﺟﻤﻴﻌﴼ ﻇﺎﻫﺮ ﺷﺪﻩ‪ ،٥٥ :‬ﻧﺴﺦ ﻗﻮﺍﻋﺪ ﻭ ﺭﺳﻮﻡ ﻓﺮﻣﻮﺩ‪١٥٨ :‬‬ ‫ﻗﺎﺑﻴﻞ‪ :‬ﻧﮏ‪ .‬ﻫﺎﺑﻴﻞ ﻭ ﻗﺎﺑﻴﻞ‪.‬‬ ‫ﻗﺒﺮ‪ ،‬ﻣﻌﻨﻰ‪٧٨ ،٧٦ :‬‬

‫ﻗﺒﻠﻪ‪ ،‬ﺗﻐﻴﻴﺮ ﺁﻥ‪٣٣ ،٣٢ :‬‬

‫ﺹ ‪۱۹۰‬‬

‫ﻣﻴﺖ‪٧٨ :...‬‬ ‫ﻣﻴﺖ ﻋﻦ ّ‬ ‫ﻗﺪ ﺍﺷﺘﺮﻯ ّ‬

‫ﺍﻣﺖ‬ ‫ﻗﺮﺁﻥ‪ ،١٦٨ ،٥٦ :‬ﺁﻳﺎﺕ ﺁﻥ ّ‬ ‫ﺩﺍﻝ ﺍﺳﺖ ﺑﺮ ﺷﺮﻉ ﻭ ﺣﮑﻢ ﺟﺪﻳﺪ‪ ،١٥٩ :‬ﺑﺮﺍﻯ ّ‬

‫ﺭﺳﻮﻝ ﺣﺼﻦ ﻣﺤﮑﻢ ﺑﻮﺩ‪ ،١٣١ :‬ﺗﮑﺬﻳﺐ ﻗﺮﺁﻥ ﺗﮑﺬﻳﺐ ﮐﺘﺐ ﻗﺒﻞ ﺍﺳﺖ‪،١٤٠ :‬‬ ‫ﺣﺠﺖ ﺍﺳﺖ ﺑﺮ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﻋﺎﻟﻢ‪ ،١٣٩ :‬ﻋﺠﺐ‬ ‫ﺣﺮﻭﻑ ّ‬ ‫ﻣﻘﻄﻌﻪ ﺁﻥ‪ّ ،١٣٩ :‬‬

‫ﻧﺒﻮﺩ ﮐﻪ ﺍﺯ ﻗﺮﺁﻥ ﻧﺼﻴﺒﻰ ﻧﻴﺴﺖ ﺟﺰ ﻧﻘﺸﻰ‪ ،١٤٤ :‬ﻫﺎﺩﻯ ﻋﺒﺎﺩ ﺍﺳﺖ ﺍﻟﻰ ﻳﻮﻡ ﻣﻌﺎﺩ‪١٣٣ :‬‬

‫ﻗﺼﺺ)ﺳﻮﺭﻩ(‪٩٦ ،٣٥ :‬‬

‫ﻗﻤﺮ‪ ،‬ﻣﻌﻨﻰ‪ ،٧٨ ،٣٢ ،٢٩-٢٢ :‬ﻗﻤﺮ ﺣﮑﻤﺖ‪ ،٤٣ :‬ﻗﻤﺮ ﻋﻠﻢ‪ ،٤٠ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ ‪ .‬ﺷﻤﺲ‪.‬‬

‫ﻗﻤﺮ )ﺳﻮﺭﻩ(‪١٥٨ ،١٠١ :‬‬ ‫ﻗﻴﺎﻓﺎ‪٨٧ :‬‬

‫ﻗﻴﺎﻣﺖ‪ ،‬ﻣﻌﻨﻰ‪،١١٤ ،٩٦ ،٩٥ ،٩٤ ،٩٣ ،٩٢ ،٧٦ ،٧٥ ،٧٢ ،٥١ ،٥٠ ،٣١ ،٢٩ :‬‬ ‫ﻣﺘﺼﻮﺭ‬ ‫ﺍﮐﺜﺮ ﻋﻠﻤﺎء‪...‬ﺍﺯ ﻣﻘﺼﻮﺩ ﻗﻴﺎﻣﺖ ﻭﺍﻗﻒ ﻧﺸﺪﻧﺪ‪ ،٥١ :‬ﻗﻴﺎﻣﺘﻰ ﺍﮐﺒﺮ ﺍﺯ ﺍﻳﻦ‬ ‫ّ‬

‫ﮐﻠﻴﻪ ﺧﻮﺩ‪ ،٩٤ :‬ﻗﻴﺎﻡ ﻣﻈﻬﺮ ﻇﻬﻮﺭ‬ ‫ﻧﻴﺴﺖ‪ ،٩٥ :‬ﻗﻴﺎﻡ ﻧﻔﺲ ﺍ‪ ‬ﺍﺳﺖ ﺑﻪ ﻣﻈﻬﺮ ّ‬ ‫ﺍﻭﺳﺖ ﺑﺮ ﺍﻣﺮ ﺍﻭ‪١١٢ :‬‬

‫ﻗﻴﺎﻣﺔ ﺍﻻﺧﺮﻯ‪ :‬ﻧﮏ‪ .‬ﻣﺴﺘﻐﺎﺙ‪.‬‬

‫ﻗﻴﻮﻡ ﺍﺳﻤﺎء‪ ،‬ﺍﻋﻈﻢ ﮐﺘﺎﺏ ﺩﻭﺭ ﺑﻴﺎﻥ‪١٥٣ :‬‬ ‫ّ‬ ‫ﮎ‬ ‫ﺳﻴﺪ‪٤٣ :‬‬ ‫ﮐﺎﻇﻢ ﺭﺷﺘﻰ‪ّ ،‬‬

‫ﮐﺎﻓﻰ )ﮐﺘﺎﺏ(‪ :‬ﻧﮏ‪ .‬ﺍﺻﻮﻝ ﮐﺎﻓﻰ‪.‬‬ ‫ﮐﺎﻥ ﺍ‪ ‬ﻭ ﻟﻢ ﻳﮑﻦ ﻣﻌﻪ ﻣﻦ ﺷﻰء ‪١٠٨ ،٦٠ :‬‬

‫ﺳﺮﻯ‪١٥٤ :...‬‬ ‫ﮐﺎﻧﻰ ﺳﻤﻌﺖ ﻣﻨﺎﺩﻳﴼ ﻳﻨﺎﺩﻯ ﻓﻰ ّ‬ ‫ّ‬

‫ﮐﺒﺮﻳﺖ ﺍﺣﻤﺮ‪ ،‬ﻣﻌﻨﻰ‪٥٢ :‬‬

‫ﺣﺠﺖ ﺍﮐﺒﺮ ﺍﺳﺖ‪ ،١٠٠ :‬ﺳﺒﺐ ﺍﻋﻈﻢ ﺑﺮﺍﻯ ﻃﺎﻟﺒﺎﻥ ﺍﺳﺖ‪ ،١٣٢ :‬ﻣﺪﻳﻨﺔ‬ ‫ﺍﻟﻬﻴﻪ‪:‬‬ ‫ّ‬ ‫ﮐﺘﺐ ّ‬ ‫ﺍ‪ ‬ﺍﺳﺖ‪ ،١٣١ :‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺗﻼﻭﺕ ﺁﻥ‪١١٤ :‬‬

‫ﮐﺘﺎﺏ ﻣﺤﮑﻢ‪ :‬ﻧﮏ‪ .‬ﻗﺮﺁﻥ‪.‬‬

‫ﮐﺬﻟﮏ ﺍﺧﺬﻫﻢ ﺍ‪ ‬ﺑﺬﻧﺒﻬﻢ‪١٢ :...‬‬

‫ﺹ ‪۱۹۱‬‬

‫ﻧﻌﻠﻤﮏ ﻣﻦ ﺗﺄﻭﻳﻞ ﺍﻻﺣﺎﺩﻳﺚ‪٢١ :‬‬ ‫ﮐﺬﻟﮏ ّ‬ ‫ﻧﻮﺭﻧﺎ ﺍﻓﻖ ﺳﻤﺎء ﺍﻟﺒﻴﺎﻥ‪٤٠ :...‬‬ ‫ﮐﺬﻟﮏ ّ‬

‫ﻃﻒ‪.‬‬ ‫ﮐﺮﺑﻼ‪ :‬ﻧﮏ‪ .‬ﺍﺭﺽ ّ‬

‫ﮐﺴﻮﻑ ﺷﻤﺲ‪ ،٤٠ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﺷﻤﺲ‪ ،‬ﻣﻌﻨﻰ‪.‬‬ ‫ﮐﺸﻒ ﺳﺒﺤﺎﺕ ﺍﻟﺠﻼﻝ ﻣﻦ ﻏﻴﺮ ﺍﺷﺎﺭﺓ‪١٠٩ :‬‬

‫ﮐﻌﺐ ﺑﻦ ﺍﺷﺮﻑ‪٧٠ :‬‬

‫ﻣﮑﻪ‪.‬‬ ‫ﮐﻌﺒﻪ‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬

‫ﺍﺯﻟﻴﻪ ﻭ"ﺭﺍﺳﺨﻮﻥ ﻓﻰ ﺍﻟﻌﻠﻢ"‬ ‫ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‪ :‬ﺗﺄﻭﻳﻞ ﺍﺳﺮﺍﺭﻣﺴﺘﻮﺭﻫﺂﻥ ﻓﻘﻂ ﺑﺎﻫﻴﺎﮐﻞ ّ‬ ‫ﺍﺳﺖ‪١٧٠ ،١٢٦ ،١٢٠ ،٢٧ ،١٩ ،١١ :‬‬

‫ﮐﻠﻤﻪ‪ :‬ﻧﮏ‪ .‬ﻋﻴﺴﻰ)ﺣﻀﺮﺕ(‪.‬‬

‫ﮐﻠﻤﻬﻌﻠﻴﺎ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ )ﺣﻀﺮﺕ(‪.‬‬

‫ﮐﻠﻴﻢ ﺍ‪ :‬ﻧﮏ‪ .‬ﻣﻮﺳﻰ)ﺣﻀﺮﺕ(‪.‬‬ ‫ﮐﻤﻴﻞ‪) ،‬ﺭﻭﺍﻳﺖ(‪٦٦ :‬‬

‫ﻣﻼ ﻣﻬﺪﻯ‪١٤٨ :‬‬ ‫ﻣﻼ ﺑﺎﻗﺮ‪ّ ،١٤٨ :‬‬ ‫ﮐﻨﺪﻯ‪ّ ،‬‬

‫ﮐﻮﻓﻪ‪٧٨ :‬‬

‫ﮐﻬﻒ )ﺳﻮﺭﻩ(‪٩٢ :‬‬ ‫ﮐﻴﻤﻴﺎ‪ ،‬ﻋﻠﻢ‪١٢٢ :‬‬

‫ﮒ‬ ‫ﮔﺮﮒ ﻭ ﻣﻴﺶ ﺍﺯ ﻳﮏ ﻣﺤﻞ ﻣﻰ ﺧﻮﺭﻧﺪ ﻭ ﻣﻰ ﺁﺷﺎﻣﻨﺪ‪٧٣ :...‬‬ ‫ﻝ‬

‫ﻟﺤﺪ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﺤﺪ‪٧٩-٧٧ :‬‬ ‫ﺍﻻ‪٦٤ :...‬‬ ‫ﻻ ﻓﺮﻕ ﺑﻴﻨﮏ ﻭ ﺑﻴﻨﻬﻢ ّ‬

‫ﻻ ﻳﻌﺮﻑ ﺫﻟﮏ ّﺍﻻ ﺍﻭﻟﻮﺍﻻﻟﺒﺎﺏ‪١١٢ :...‬‬

‫ﻟﻘﺎءﺍ‪ ،‬ﻣﻌﻨﻰ‪ ،٩٤-٩١ ،١٢ ،٢ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﻘﺎءﺍ‪١٤٧ ،١٠٦ ،٩٦ ،٩٤-٩١ :‬‬

‫ﻟﮑﻞ ﻋﻠﻢ ﺳﺒﻌﻮﻥ ﻭﺟﻬﴼ‪١٦٩ :...‬‬ ‫ّ‬

‫ﺹ ‪۱۹۲‬‬

‫ﻟﻮﺡ ﻓﺎﻃﻤﻪ‪١٦٢ :‬‬

‫ﻟﻮﻻﮎ ﻟﻤﺎ ﺧﻠﻘﺖ ﺍﻻﻓﻼﮎ‪٦٦ ،٤٨ :...‬‬

‫ﻣﻼ‪.‬‬ ‫ﻟﻮﻻﻩ ﻣﺎ ﺍﺳﺘﻮﻯ ﺍ‪ ‬ﻋﻠﻰ ﻋﺮﺵ‬ ‫ﺭﺣﻤﺎﻧﻴﺔ‪ :‬ﻧﮏ‪ .‬ﺣﺴﻴﻦ‪ّ ،‬‬ ‫ّ‬ ‫ﻡ‬

‫ﻣﺎﺋﺪﻩ )ﺳﻮﺭﻩ(‪١٤٤ ،٩٠ ،٥٧ ،١٥ :‬‬

‫ﻣﺎ ﺍﻭﺫﻯ ﻧﺒﻲ ﺑﻤﺜﻞ ﻣﺎ ﺍﻭﺫﻳﺖ‪٧٠ :‬‬ ‫ّ‬ ‫ﻣﺎ ﺭﺃﻳﺖ ﺷﻴﺌﴼ ّﺍﻻ ﻭ ﻗﺪ ﺭﺍﻳﺖ ﺍ‪٦٦ :...‬‬ ‫ﻣﻼ ﻧﻌﻤﺔ ﺍ‪١٤٨ :‬‬ ‫ﻣﺎﺯﻧﺪﺭﺍﻧﻰ‪ّ ،‬‬

‫ﻣﺠﺎﻫﺪ )ﻣﺠﺎﻫﺪﻳﻦ‪ ،‬ﻣﺠﺎﻫﺪﺍﻥ(‪ ،‬ﺷﺮﺍﻳﻂ ﺁﻧﺎﻥ‪١٢٨-١٢٦ :‬‬

‫ﻣﺠﻮﺱ‪٤٢ :‬‬

‫ﻧﺒﻮﺕ‬ ‫ﺍﺣﺪﻳﻪ‪ ،‬ﺷﻤﺲ‬ ‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪) ‬ﺣﻀﺮﺕ( )ﺷﻤﺲ‬ ‫ﻣﺤﻤﺪﻳﻪ‪ ،‬ﺷﻤﺲ ّ‬ ‫ّ ّ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﻤﺪﻳﻪ‪،٥٥ ،٥٤ ،٤٣ ،٣٢ ،٢٥ ،١٧ :(...‬‬ ‫ﻣﺤﻤﺪﻯ‪ ،‬ﻓﻴﺾ‬ ‫ﻣﺤﻤﺪﻯ‪ ،‬ﺳﺮﺍﺝ‬ ‫ّ ّ‬ ‫ّ‬ ‫ّ‬

‫‪،١٤٠،١٣٤،١٣٣ ،١١٤،١٣١ ،١١٠ ، ١٠٠، ٩٠،٧٦،٧٥ ،٧٤،٥٩ ،٥٧ ،٧٦‬‬ ‫ﺍﻫﻠﻪ‪ ،١٢٠ :‬ﻃﻠﺐ‬ ‫‪١٤٥‬؛ ﺍﻋﺘﺮﺍﺽ ﻭ ﺍﻓﺘﺮﺍ ﺑﻪ ﺍﻳﺸﺎﻥ‪ ،١٤٣ ،٩٩ ،٨٩ :‬ﺳﺆﺍﻝ ﺍﺯ ّ‬

‫ﻣﻌﺠﺰﻩ ﺍﺯ ﺍﻳﺸﺎﻥ‪ ،١٣٨-١٣٧ ،٩٨ :‬ﻣﺼﺎﺋﺐ ﺍﻳﺸﺎﻥ‪ ،٧١ ،٧٠ :‬ﻣﻨﻢ ﻋﻴﺴﻰ‪١٠١ ،١٤ :‬‬

‫ﻣﺤﮏ ﺍﻳﻤﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺍﻳﻤﺎﻥ‪.‬‬ ‫ّ‬ ‫ﻣﺪﺛﺮ )ﺳﻮﺭﻩ(‪٣٤ :‬‬ ‫ّ‬

‫ﻣﺪﻳﻦ )ﺳﺮﺯﻣﻴﻦ(‪٣٧ :‬‬ ‫ﻣﺪﻳﻨﻪ )ﺷﻬﺮ(‪٥٧ :‬‬

‫ﺍﻟﻬﻴﻪ‪.‬‬ ‫ﻣﺪﻳﻨﻪ ﺍﻳﻘﺎﻥ‪ :‬ﻧﮏ‪ .‬ﮐﺘﺐ ّ‬

‫ﻣﺪﻳﻨﻪ ﺍﻟﻬﻰ‪ ،‬ﻣﻌﻨﻰ‪١٣١-١٢٩ :‬‬ ‫ﻣﺮﺩﻩ‪ ،‬ﻣﻌﻨﻰ‪٧٨ ،١٥ :‬‬

‫ﻣﺮﻳﻢ )ﺣﻀﺮﺕ(‪٣٧ :‬‬

‫ﻣﺮﻳﻢ (ﺳﻮﺭﻩ) ‪٣٧:‬‬

‫ﻣﺴﺘﻐﺎﺙ‪١٦٤ ،١٥٢ :‬‬

‫ﺹ ‪۱۹۳‬‬

‫ﻣﮑﻪ‪.‬‬ ‫ﻣﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬

‫ﻣﺴﻴﺢ‪ :‬ﻧﮏ‪ .‬ﻋﻴﺴﻰ)ﺣﻀﺮﺕ(‪.‬‬

‫ﻣﺸﺮﻕ ﺍﺑﺪﺍﻉ‪ ،١٢٩ :‬ﻣﺸﺮﻕ ﻋﻠﻢ‪١٠٥ :‬‬

‫ﺍﻟﻬﻴﻪ‪.‬‬ ‫ﻣﺼﺮ ﺍﻳﻘﺎﻥ‪ :‬ﻧﮏ‪ .‬ﮐﺘﺐ ّ‬

‫ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ :‬ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺑﺘﻼء ﺍﻳﺸﺎﻥ ﺳﺒﺐ ﻣﺤﮑﻢ ﺷﺪﻥ ﺩﺭ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ‪ ،٣ :‬ﺍﺑﺘﻼء‬ ‫ﺍﻳﺸﺎﻥ ﺑﻪ ﺑﻼﻳﺎ‪ ،٧ -٣ :‬ﺍﺳﺘﻬﺰﺍء ﺁﻧﺎﻥ‪،١٤٩ ،١٤٦ ،١٤٣ ،١٠٢ ،٨٠ ،٧٧ :‬‬

‫ﺍﻟﻮﻫﻴﺖ ﺑﻪ ﺁﻧﺎﻥ‪ ،١٢٤-١٢٢:‬ﺍﻋﺘﺮﺍﺽ ﻭ ﺁﺯﺍﺭ‬ ‫ﺭﺑﻮﺑﻴﺖ ﻭ‬ ‫‪١٥٤،١٥٢‬؛ ﺍﻃﻼﻕ‬ ‫ّ‬ ‫ّ‬

‫ﺧﻠﻖ ﺑﻪ ﺍﻳﺸﺎﻥ‪ ،١٧٥ ،١٠٣ ،٧٨ ،٧٤ ،٧٣ ،٥٠ ،٣١ ،٨ ،٥ ،٣ :‬ﺍﻋﻈﻢ ﻭ‬ ‫ﺍﮐﺒﺮ ﺍﺯ ﺁﻧﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ‪ ،٩٤ :‬ﺍﻋﻤﺎﻝ ﻭ ﺍﻗﻮﺍﻝ ﻋﺒﺎﺩ ﻣﻴﺰﺍﻥ ﻣﻌﺮﻓﺖ ﺁﻧﺎﻥ‬

‫ﻧﻴﺴﺖ‪ ،٢ :‬ﺑﺸﺎﺭﺕ ﺁﻧﺎﻥ ﺑﻪ ﻇﻬﻮﺭ ﺑﻌﺪ‪ ،٧١ ،٥٧ ،١٢ ،١١ ،٨ :‬ﺑﺮ ﻫﻤﻪ‬

‫ﺁﻧﺎﻥ ﺣﮑﻢ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﺍ‪ ‬ﺟﺎﺭﻯ ﺍﺳﺖ‪ ،٦٧ :‬ﺑﻴﺎﻧﺎﺕ ﺁﻧﺎﻥ ﺑﻌﻀﻰ ﺑﻰ ﺭﻣﺰ ﻭ‬

‫ﺑﻌﻀﻰ ﻣﺮﻣﻮﺯ ﺍﺳﺖ‪ ،١٧٦ :‬ﺣﮑﻢ ﻳﮏ ﺫﺍﺕ ﻭ ﻳﮏ ﻧﻔﺲ ﺩﺍﺭﻧﺪ‪،١٨٨ ،١٠١ :‬‬

‫ﺑﺸﺮﻳﻪ‪ ،١١٦ :‬ﺳﻠﻄﻨﺖ ﺣﻘﻴﻘﻰ ﺍﻳﺸﺎﻥ‪،٧٥-٧١ ،٦٥ :‬‬ ‫ﺭﺗﺒﻪ ﺣﺪﻭﺩﺍﺕ‬ ‫ّ‬

‫‪٩٣-٨٤‬؛ ﺻﻔﺎﺕ ﺁﻧﺎﻥ‪٦٦ ،٦٤ :‬؛ ﻋﻠﻞ ﻇﻬﻮﺭ ﺁﻧﺎﻥ‪ ،٦٢ :‬ﻏﻠﺒﻪ ﻭ ﻗﺪﺭﺕ‬

‫ﻣﻌﻨﻮﻯ ﺍﻳﺸﺎﻥ‪ ،١٦٤-١٦٢ ،٨٨-٨٧ :‬ﻟﻘﺎء ﺁﻧﺎﻥ ﻋﻴﻦ ﻟﻘﺎء ﺍ‪ ‬ﺍﺳﺖ‪،٢ :‬‬

‫ﺭﺩ ﻭ‬ ‫ﺳﺐ ﻋﻠﻤﺎء ﮔﺸﺘﻨﺪ‪ ،١١ :‬ﻣﻌﺮﻓﺖ ﺧﺪﺍﻭﻧﺪ‬ ‫ّ‬ ‫ﻣﺤﻞ ﺑﻐﺾ ﻭ ﺍﻧﮑﺎﺭ ﻭ ّ‬ ‫ّ‬

‫ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﻣﻌﺮﻓﺖ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ ،٩٤ :‬ﻣﻌﺮﻓﺖ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﻋﻴﻦ ﻣﻌﺮﻓﺖ ﺫﺍﺕ‬ ‫ﻏﻴﺐ ﺍﺳﺖ‪ ،٦٩-٦٧ :‬ﻣﻘﺎﻣﺎﺕ ﺁﻧﺎﻥ‪ ،١١٨-١١٦ :‬ﻣﻘﺎﻣﺎﺕ ﻭﺣﺪﺕ ﻭ ﺗﻔﺼﻴﻞ‪:‬‬

‫‪ ،١٢٣ ،١٢١ ، ٢٤،١٤‬ﻣﻘﺎﻡ ﺭﺳﺎﻟﺖ‪ ،١٢٤ ،١٢٣ :‬ﻣﻘﺎﻡ ﺻﺮﻑ ﺗﺠﺮﻳﺪ‪:‬‬

‫ﻋﺒﻮﺩﻳﺖ‪١٢٤:‬؛ ﻣﻘﺎﻡ ﻭﺣﺪﺕ‪،١١١ ،١٠٦ ،١٠٥ ،١٤ ،١٣ :‬‬ ‫‪ ،١٠١‬ﻣﻘﺎﻡ‬ ‫ّ‬ ‫‪ ،١٢٣،١٥١ ،١٢١ ،١١٣‬ﻧﺰﻭﻝ ﮐﺘﺎﺏ ﺑﺮ ﺁﻧﺎﻥ‪ ،١٤٦ :‬ﻫﺮﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻨﺪ‪...‬‬ ‫ﺣﻖ ﺍﺳﺖ‪ ،١١٩ :‬ﻫﻤﻪ ﺩﺭ ﻳﮏ ﺭﺿﻮﺍﻥ ﺳﺎﮐﻨﻨﺪ‪١٠٢ :‬‬ ‫ﻫﻤﻪ ّ‬

‫ﻣﻈﻠﻮﻣﻴﺖ ﻗﺎﺋﻢ‪ :‬ﻧﮏ‪ .‬ﻗﺎﺋﻢ‪.‬‬ ‫ّ‬

‫ﻣﻌﺎﺭﺝ )ﺳﻮﺭﻩ(‪٢٨ :‬‬

‫ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻭﻫﺐ‪١٦٣ :‬‬ ‫ﻣﻌﺮﺍﺝ‪١٢٣ ،١٢٢ :‬‬

‫ﻣﻌﺠﺰﻩ‪ ،‬ﻃﻠﺐ ﺁﻥ ﺍﺯ ﭘﻴﻐﻤﺒﺮ‪١٣٨-١٣٧ ،٩٨ :‬‬

‫ﻣﻌﺮﺿﻴﻦ ﻭ ﺭﻓﺘﺎﺭ ﺁﻧﺎﻥ‪١٤٣-١٤٢ :‬‬

‫ﻣﻐﺮﺏ‪ ،‬ﻣﻐﺎﺭﺏ‪ ،٣٠ ،٢٩ :‬ﻣﻐﺮﺏ ﺍﺧﺘﺮﺍﻉ‪ ،١٢٩ :‬ﻣﻐﺮﺏ ﺟﻬﻞ‪١٠٥ :‬‬

‫ﺹ ‪۱۹۴‬‬

‫ﻣﻘﺎﻣﺎﺕ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬

‫ﻣﮑﻪ‪٥٧ ،٣٣ :‬‬ ‫ّ‬

‫ﻣﻠﮏ‪ ،‬ﻣﻼﺋﮑﻪ‪ ،‬ﻣﻌﻨﻰ‪٥٤-٥١ :‬‬ ‫َ​َ‬

‫ﻣﻠﮏ )ﺳﻮﺭﻩ(‪٢٦ :‬‬

‫ﺍﻻﻳﺎﻡ‪١٦ :...‬‬ ‫ﻣﻦ ﺑﻌﺪ ﺿﻴﻖ ﺗﻠﮏ ّ‬

‫ﺭﺑﻪ‪٦٥ :‬‬ ‫ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ ﻓﻘﺪ ﻋﺮﻑ ّ‬

‫ﻣﻨﻬﺎ ﻇﻬﺮﺕ ﺍﻻﺷﻴﺎء ﻭ ﺍﻟﻰ ﺧﺰﺍﺋﻦ ﺍﻣﺮﻫﺎ ﺭﺟﻌﺖ‪٢٤ :‬‬

‫ﻣﻦ ﻳﺒﻌﺜﻪ ﺍ‪) ‬ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ(‪١٣١ :‬‬ ‫ﻣﻮﺕ‪ ،‬ﻣﻌﻨﻰ‪٧٩-٧٧ ،٧٤ :‬‬

‫‪١٤٠‬‬

‫ﻣﻮﺳﻰ )ﺣﻀﺮﺕ(‪،١٣٧ ،١٠٧،١٣١ ،١٠١ ،١٠٠ ،٩٩ ،٩٠ ،٣٨ ،٣٦ ،٣٥ ،٢٣ ،١١ ،٦ :‬‬ ‫ﻣﻮﻟﻮﺩ ﻣﻦ ﺍﻟﺠﺴﺪ‪٧٧ :‬‬ ‫ﺍﻟﺮﻭﺡ‪٧٧ :‬‬ ‫ﻣﻮﻟﻮﺩ ﻣﻦ ّ‬

‫ﻣﺆﻣﻦ )ﺳﻮﺭﻩ(‪ :‬ﻧﮏ‪ .‬ﻏﺎﻓﺮ )ﺳﻮﺭﻩ(‪.‬‬

‫ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ‪٨ ،٧ :‬‬

‫ﺍﻟﺪﺍﺭﻳﻦ‪٧٩ :‬‬ ‫ﺍﻟﻤﺆﻣﻦ ﺣﻲ ﻓﻰ ّ‬ ‫ّ‬ ‫ﻣﺆﻣﻨﻮﻥ )ﺳﻮﺭﻩ(‪٦٠ :‬‬ ‫ﻥ‬ ‫ﻧﺎﺭ‪ ،١٣٦ ،١٣٥ ،١١٣ ،٧٨ ،٧٦ ،٤٦ ،٦ :‬ﻧﺎﺭ ﺍﺷﺘﻴﺎﻕ‪ ،١٣ :‬ﻧﺎﺭ ﺍﻧﻘﻄﺎﻉ‪ ،٤٥ :‬ﻧﺎﺭ‬ ‫ﺻﻤﺪﺍﻧﻴﻪ(‪،٧ :‬‬ ‫ﺍﻟﻬﻴﻪ)‬ ‫ّ‬ ‫ﺣﺐ‪ ،١١٥ :‬ﻧﺎﺭ ﺣﺴﺒﺎﻥ‪ ،٢٥ :‬ﻧﺎﺭ ﺣﺴﺪ‪ ،٦ :‬ﻧﺎﺭ ﺣﮑﻤﺖ ّ‬ ‫ّ‬

‫ﺭﺑﺎﻧﻴﻪ‪ ،٧ :‬ﻧﺎﺭ ﺣﮑﻤﺖ ﺳﺪﺭﻩ ﺭﺣﻤﺎﻧﻰ‪ ،٢٦ :‬ﻧﺎﺭ ﺳﺪﺭﻩ‪،٩١ :‬‬ ‫‪ ،١٣٥‬ﻧﺎﺭ ﺳﺪﺭﻩ ّ‬ ‫ﻣﺤﺒﺖ‪ ،٥٢ :‬ﻧﺎﺭ‬ ‫ﻧﺎﺭ ﺳﺪﺭﻩ ﻋﺮﻓﺎﻥ‪ ،٣٥ :‬ﻧﺎﺭ ﮐﻔﺮ‪ ،٧٧ :‬ﻧﺎﺭ ﺯﺑﺎﻥ‪ ،١٢٧ :‬ﻧﺎﺭ‬ ‫ّ‬

‫ﻣﺤﺒّﺖ ﻋﻴﺴﻮﻯ‪ ،١٣ :‬ﻧﺎﺭ ﻣﻌﻨﻮﻯ‪ ،٢٢ :‬ﻧﺎﺭ ﻣﻮﺳﻮﻯ‪ ،١٣٠ :‬ﻧﺎﺭ ﻣﻮﻗﺪﻩ ﺭﺣﻤﺎﻧﻰ‪:‬‬

‫‪ ،٣٦‬ﻧﺎﺭ ﻧﻔﺲ‪ ،٥١ :‬ﺳﻤﻨﺪﺭ ﻧﺎﺭﻯ‪ ،٤٩ :‬ﺷﺠﺮﻩ ﻧﺎﺭ‪ ،٣٨ :‬ﻃﻴﺮ ﻧﺎﺭ‪٨٦ :‬‬

‫ﻧﺎﺻﺮﻯ‪ :‬ﻧﮏ‪ .‬ﻋﻴﺴﻰ )ﺣﻀﺮﺕ(‪.‬‬

‫ﻧﺒﺄ )ﺳﻮﺭﻩ(‪٩٣ :‬‬

‫ﻧﺠﻢ‪ ،‬ﺍﻧﺠﻢ‪ :‬ﻣﻌﻨﻰ‪ ،١٣٥ ،٤٤ ،٤٣ ،٤١ ،٣٢ ،٢٦ ،٢٥ ،٢٤ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﺳﻤﺎء‬

‫ﻧﺤﻞ )ﺳﻮﺭﻩ(‪١٢٦ :‬‬

‫ﺹ ‪١٩٥‬‬

‫ﻧﺘﮑﻠﻢ ﺑﮑﻠﻤﺔ ﻭ ﻧﺮﻳﺪ ﻣﻨﻬﺎ ﺍﺣﺪﻯ ﻭ ﺳﺒﻌﻴﻦ ﻭﺟﻬﺎ‪١٦٩ :...‬‬ ‫ﻧﺤﻦ‬ ‫ّ‬

‫ﻧﺪﺑﻪ )ﺩﻋﺎ(‪١٥٩ ،٢٣ :‬‬

‫ﻧﺼﺎﺭﻯ‪١٥٩ ،٨٩ ،٥٩ ،٥٥ ،٥٣ ،٢٧ :‬‬

‫ﻧﻀﺮ ﺑﻦ ﺣﺎﺭﺙ‪٧٠ :‬‬

‫ﻧﻐﻤﺎﺕ ﺣﺠﺎﺯﻯ‪١٢ :‬‬

‫َﻧﻘﺮﻩ‪ ،‬ﻧﻘﺮﻩ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﺻﻮﺭ‪ ،‬ﻣﻌﻨﻰ‪.‬‬ ‫ﻧﻘﻄﻪ ﺑﻴﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ )ﺣﻀﺮﺕ(‪.‬‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪) ‬ﺣﻀﺮﺕ(‪.‬‬ ‫ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬ ‫ﻧﻤﺮﻭﺩ‪٤١ :‬‬

‫ﻧﻮﺡ‪١٠٧ ،١٠٣ ،١٠١ ،٥ ،٤ :‬‬

‫ﻧﻮﺡ )ﺳﻮﺭﻩ(‪٤ :‬‬

‫ﻧﻮﺭ )ﺳﻮﺭﻩ(‪٦٠ :‬‬

‫ﻧﻮﺭ ﺍﺷﺮﻕ ﻣﻦ ﺻﺒﺢ ﺍﻻﺯﻝ‪٦٦ :...‬‬ ‫ﻧﻮﺭ ﺍﻟﻴﻘﻴﻦ )ﻣﺮﺗﺒﻪ(‪١٢٩ :‬‬

‫ﺳﻴﺪ ﮐﺎﻇﻢ ﺭﺷﺘﻰ(‪.‬‬ ‫ﻧﻴﺮﻳﻦ ‪ :‬ﻧﮏ‪ .‬ﺍﺣﻤﺪ)ﺷﻴﺦ ﺍﺣﻤﺪ ﺍﺣﺴﺎﺋﻰ( ﻭ ﮐﺎﻇﻢ ) ّ‬ ‫ﻧﻮﺭﻳﻦ ّ‬ ‫ﻭ‬ ‫ﻟﻴﻐﺮﺑﻠﻦ‪١٦٩ :‬‬ ‫ﺼﻦ ﻭ ﺍ‪‬‬ ‫ﻭﺍ‪‬‬ ‫ّ‬ ‫ﻟﻴﻤﺤ ّ‬ ‫ّ‬

‫ﻭﺣﺪﺕ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬ ‫ﺳﻴﺪ ﻳﺤﻴﻰ ﺩﺍﺭﺍﺑﻰ(‪.‬‬ ‫ﻭﺣﻴﺪ ﻋﺼﺮ‪ :‬ﻧﮏ‪ .‬ﻳﺤﻴﻰ ) ّ‬

‫ﻭ ﻟﻘﺪ ﻳﻈﻬﺮ ﺻﺒﻲ ﻣﻦ ﺑﻨﻰ ﻫﺎﺷﻢ‪ :‬ﻧﮏ‪ .‬ﻳﻈﻬﺮ ﻣﻦ ﺑﻨﻰ ﻫﺎﺷﻢ‪...‬‬ ‫ّ‬ ‫ﻩ‬ ‫ﻫﺎء‪ ،‬ﺗﻔﺴﻴﺮ‪١٥٤ :‬‬

‫ﻫﺎﺑﻴﻞ ﻭ ﻗﺎﺑﻴﻞ‪ ،‬ﻣﻌﺠﺰﻩ‪٩٨ :‬‬ ‫ﻫﺎﺭﻭﻥ‪٣٧ :‬‬

‫ﻫﻮﺩ‪٥ :‬‬

‫ﺹ ‪١٩٦‬‬

‫ﻫﻮﺩ )ﺳﻮﺭﻩ(‪١٥٥ ،١٤٧ ،٧٤ ،٦ ،٤ :‬‬

‫ﻫﻴﺎﮐﻞ ﺿﻼﻝ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻤﺎء ﺩﻳﻦ‪.‬‬ ‫ﻫﻴﺮﻭﺩﺱ‪٤٢ :‬‬

‫ﻯ‬

‫ﺑﮑﻠﻰ ﻟﮏ‪١٥٤ :...‬‬ ‫ﺑﻘﻴﺔ ﺍ‪ ‬ﻗﺪ ﻓﺪﻳﺖ ّ‬ ‫ﻳﺎ ّ‬

‫ﺍﻳﺎﻡ‪١٥١ :...‬‬ ‫ﻳﺎ ﺍﺑﻦ ﺍﻻﻧﺴﺎﻥ ﻗﺪ ﻣﻀﻰ ﻋﻠﻴﮏ ّ‬ ‫ﻳﺜﺮﺏ )ﺷﻬﺮ(‪٣٢ :‬‬

‫ﻳﺠﻌﻞ ﺍﻋﻼﮐﻢ ﺍﺳﻔﻠﮑﻢ ﻭ ﺍﺳﻔﻠﮑﻢ ﺍﻋﻼﮐﻢ‪٩٦ :...‬‬ ‫ﺯﮐﺮﻳﺎ‪٤٢ :‬‬ ‫ﻳﺤﻴﻰ ﺑﻦ‬ ‫ّ‬

‫ﺳﻴﺪ ﻳﺤﻴﻰ ﺩﺍﺭﺍﺑﻰ(‪١٤٨ :‬‬ ‫ﻳﺤﻴﻰ ) ّ‬

‫ﻳﺲ )ﺳﻮﺭﻩ(‪١٠٩ ،٣ :‬‬

‫ﻳﻈﻬﺮ ﻣﻦ ﺑﻨﻰ ﻫﺎﺷﻢ ﺻﺒﻲ‪١٦١ ،١٦٠ :..‬‬ ‫ّ‬ ‫ﺯﮐﺮﻳﺎ‬ ‫ﻳﻮﺣﻨﺎ‪ :‬ﻧﮏ‪ .‬ﻳﺤﻴﻰ ﺑﻦ‬ ‫ّ‬ ‫ّ‬

‫ﻳﻮﺳﻒ )ﺣﻀﺮﺕ(‪١٤٠ :‬‬

‫ﻳﻮﻡ ﺁﺧﺮ‪ ،‬ﻳﻮﻡ ﺗﻐﺎﺑﻦ‪ ،‬ﻳﻮﻡ ﺗﻨﺎﺩ‪ ،‬ﻳﻮﻡ ﺣﺴﺎﺏ‪ ،‬ﻳﻮﻡ ﻋﻈﻴﻢ‪ ،‬ﻳﻮﻡ ﻣﻌﺎﺩ‪ ،‬ﻳﻮﻡ ﻭﻋﻴﺪ‪:‬‬ ‫ﻧﮏ‪ .‬ﻗﻴﺎﻣﺖ‪.‬‬

‫ﻳﻮﻡ ﺳﺒﺖ‪ :‬ﻧﮏ‪ .‬ﺳﺒﺖ‪.‬‬ ‫ﻳﻨﺒﻮﻉ )ﮐﺘﺎﺏ(‪١٦١ :‬‬

‫ﻳﻮﻧﺲ )ﺳﻮﺭﻩ(‪١١٥ :‬‬

‫ﻳﻬﻮﺩ‪١٩٥ ،١٣٧ ،٩١ ،٩٠ ،٨٩ ،٨٨ ،٨٧ ،٥٩ ،٥٨ ،٥٧ ،٥٦ ،٣٢ ،١٣ ،١٢ ،١١ :‬‬ ‫ﺑﺮّﻳﻪ(‪٤٢ :‬‬ ‫ﻳﻬﻮﺩﺍ ) ّ‬

‫ﺹ ‪١٩٧‬‬