کتاب ايقان

‫مقررات استفاده‬ ‫با استفاده از اين سايت‪ ،‬شما قبول ميکنيد که از شرايط و دستورالعملھا )"مقررات استفاده"( و‬ ‫کاردانى اطالعات خصوصى پيروى نمائيد و خود را متعھد به اجراى اين مقررات بدانيد‪.‬‬ ‫مقررات استفاده و کاردانى اطالعات خصوصى ممکن است ھر زمان و بدون اطالع قبلى تغيير‬ ‫يابد‪.‬‬ ‫مشروط به رعايت مقررات زير شما ميتوانيد متن کتابھا و ھرگونه اطالعات موجود ديگر در اين‬ ‫سايت )"محتوا"( را به صورت کامل و يا بخشى از آن را آزادانه نسخه بردارى‪ ،‬چاپ‪ ،‬ايميل‪،‬‬ ‫توزيع‪ ،‬دانلود و يا آپلود کنيد‪ ،‬آن را به نمايش بگذاريد و يا مخابره کنيد‪:‬‬ ‫‪-١‬‬

‫اطالعيه مربوط به حقوق مالکيت انحصارى محتوا و نيز مأخذ آن بايد پيوست محتوا‬ ‫باشد؛‬

‫‪-٢‬‬

‫به استثناى تغيير قلم و يا ظاھر متن‪ ،‬محتوا را تحت ھيچ شرايطى نبايد تغيير داد؛‬ ‫محتوا بايد صرفا ً براى مقاصد غير تجارى مورد استفاده قرار گيرد‪.‬‬

‫‪-٣‬‬

‫ھرچند اجازه عمومى براى استفاده و تکثير محتواى اين سايت بصورت آزادانه داده شده است‬ ‫اما جامعه بينالمللى بھائى تمامى حقوق انحصارى و مالکيت محتوا را بر اساس قوانين ملى و‬ ‫بينالمللى مربوطه براى خود محفوظ نگاه ميدارد‪.‬‬ ‫براى کسب اجازه به منظور چاپ‪ ،‬انتقال‪ ،‬نمايش و يا ھرگونه استفاده ديگر از محتواى اين‬ ‫سايت براى مقاصد تجارى با ‪Reference@Bahai.org‬‬

‫ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ‬ ‫ﻧﺎﺯﻟﻪ ﺍﺯ ﻗﻠﻢ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬

‫ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ‬

‫ﻧﺎﺯﻟﻪ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬

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

‫ﻣﺆﺳﺴﻪ ﻣﻠّﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺑﻬﺎﺋﻰ ﺁﻟﻤﺎﻥ‪ ،‬ﻫﻮﻓﻤﺎﻳﻢ‪ ،‬ﺁﻟﻤﺎﻥ‬ ‫ﻧﺎﺷﺮ‪ّ :‬‬

‫ﭼﺎﭖ ﺍ ّﻭﻝ )ﻧﺸﺮ ﺟﺪﻳﺪ(‬

‫‪ 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 ﺑﻬﺎءﺍﻪﻠﻟ ّ‬

‫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 ّ‬

‫ﻣﻈﻬﺮﻳّﺖ ﺍﻟﻬﻰ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﺳﺖ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ 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 ﺑﻬﺎءﺍﻪﻠﻟ 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 ‫ّ‬ ‫ﻣﺒﺎﺭﮎ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﻭ ﺑﺎ ﻧﺰﻭﻝ ﺁﻥ ﺑﺸﺎﺭﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺗﺤ ّﻘﻖ‬ ‫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 ‫ﻣﺘﻴﻦ ﺩﺭ ﺟﻮﺍﺏ ﺍﺳﺌﻠﻪ ﺟﻨﺎﺏ ﺣﺎﺟﻰ ﻣﻴﺮﺯﺍ ﺳﻴّﺪ‬ ‫ّ‬ ‫ﺁﻥ ﺍﻭﺍﻥ ﻫﻨﻮﺯ ﺑﻪ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺍﻗﺒﺎﻝ ﻧﻨﻤﻮﺩﻩ ﺑﺎ ﺑﺮﺍﺩﺭ ﺧﻮﺩ ﺟﻨﺎﺏ ﺣﺎﺟﻰ‬

‫ﻣﻴﺮﺯﺍ ﺣﺴﻨﻌﻠﻰ ﻋﺎﺯﻡ ﺯﻳﺎﺭﺕ ﻣﺸﺎﻫﺪ ﻣﺸ ّﺮﻓﻪ ﺑﻮﺩﻩﺍﻧﺪ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ‬

‫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 ‫ﺑﻴﺎﻥ ﻭ ﻗ ّﻮﺕ ﺑﺮﻫﺎﻥ ﺑﻰ ﻧﻈﻴﺮ ﻭ ﺩﺭ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺑﻰ ﺑﺪﻳﻞ ﻭ ﻣﺜﻴﻞ‬

‫ﺍﺳﺖ ﻭ ﮐﺎﺷﻒ ﻧﻘﺸﻪ ﻋﻈﻴﻤﻬﺎﻟﻬﻴّﻪ ﺟﻬﺖ ﻧﺠﺎﺕ ﻋﺎﻟﻢ ﺑﺸﺮﻳّﻪ ﺍﺳﺖ‬

‫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 ّ‬

‫ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ ﮐﻪ ﻣﻔﺘﺎﺡ ﻣﻌﻀﻼﺕ ﮐﺘﺐ ﺳﻤﺎﻭﻳّﻪ ﺍﺳﺖ ﻭ ﺑﻪ ﻓﺎﺻﻠﻪ‬

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

‫ﻣﺨﺘﻮﻣﺔ ﺍﻟﻰ ﻭﻗﺖ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺍﮐﻤﺎﻝ ﭘﺬﻳﺮﻓﺖ ﻭ ﺳﺘﺮ ﺍﺯ ﮐﻠﻤﺎﺕ ﮐﺘﺎﺏ‬ ‫ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪ ﻭ ﺧﺘﻢ "ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ" ﺑﻪ ﺍﺻﺎﺑﻊ ﺣﻲ ﻗﻴّﻮﻡ ﮔﺸﻮﺩﻩ‬ ‫ّ‬ ‫ﮔﺮﺩﻳﺪ ﻭ ﺭﺍﺋﺤﻪ ﻣﺸﮏ ﻓﺎﻡ "‬ ‫ﺧﺘﺎﻣﻪ ﻣﺴﮏ " ﻣﺸﺎﻡ ﻣﺸﺘﺎﻗﺎﻥ ﻭ ﻃﺎﻟﺒﺎﻥ‬ ‫ُ‬ ‫ﻣﻌﻄﺮ ﻧﻤﻮﺩ‪.‬‬ ‫ﮐﺆﻭﺱ ﺍﻳﻤﺎﻥ ﺭﺍ ﻣﻌﻨﺒﺮ ﻭ ّ‬

‫ﺹﺝ‬ ‫ﺍﻳﻦ ﺳﻔﺮ ﻗﻮﻳﻢ ﮐﻪ ﺍﺯﻳﺪ ﺍﺯ ﺩﻭﻳﺴﺖ ﺻﻔﺤﻪ ﺍﺳﺖ * ﺣﻘﻴﻘﺖ ﻭ ﻭﺣﺪﺍﻧﻴّﺖ‬

‫ﺍﻟﻬﻴّﻪ ﺭﺍ ﮐﻪ ﻣﺎﻭﺭﺍء ﺍﺩﺭﺍﮎ ﻋﻘﻮﻝ ﻭ ﻣﺎ ﻓﻮﻕ ﻋﺮﻓﺎﻥ ﻧﻔﻮﺱ ﻭ ﻣﺒﺪء‬

‫ﻇﻬﻮﺭﺍﺕ ﺭﺑّﺎﻧﻴّﻪ ﻭ ﻣﻨﺸﺄ ﺣﻘﺎﺋﻖ ﺭﻭﺣﺎﻧﻴّﻪ ﻭ ﺫﺍﺕ ﻗﺪﻳﻢ ﻭ ﻋﻠﻴﻢ ﻭ ﺣﮑﻴﻢ‬

‫ﻭ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻻﻃﻼﻕ ﺍﺳﺖ ﺍﻋﻼﻡ‪ ،‬ﻭ ﻭﺣﺪﺕ ﺷﺮﺍﺋﻊ ﺭﺣﻤﺎﻧﻴّﻪ ﻭ ﻋﺪﻡ‬ ‫ﺍﻧﻘﻄﺎﻉ ﻓﻴﺾ ﺻﻤﺪﺍﻧﻴّﻪ ﻭ ﺗﮑﻤﻴﻞ ﻫﺮ ﺷﺮﻳﻌﺖ ﻻﺣﻘﻪ ﻭ ﺗﻮﺣﻴﺪ ﺗﻌﺎﻟﻴﻢ‬

‫ﻣﻘﺪﺳﻪ ﻭ ﺣ ّﻘﺎﻧﻴّﺖ ﮐﺘﺐ ﻭ ﺻﺤﻒ ﺳﻤﺎﻭﻳﻪ ﻭ ﻭﺍﺟﺪ‬ ‫ﺍﺳﺎﺳﻴّﻪ ﻣﻈﺎﻫﺮ ّ‬

‫ﺑﻮﺩﻥ ﻣﻄﺎﻟﻊ ﺳﺒﺤﺎﻧﻴّﻪ ﺩﻭ ﻣﻘﺎﻡ ﺗﻮﺣﻴﺪ ﻭ ﺗﺤﺪﻳﺪ ﻳﻌﻨﻰ ﺍﺷﺮﺍﻗﺎﺕ ﺍﻟﻬﻴّﻪ‬

‫ﻭ ﺣﺪﻭﺩﺍﺕ ﺑﺸﺮﻳّﻪ ﺭﺍ ﺗﺒﻴﻴﻦ ﻭ ﺗﺸﺮﻳﺢ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻧﻴﺰ ﻣﺮﺍﺗﺐ ﺟﻬﻞ ﻭ‬

‫ﻋﻤﺎء ﻭ ﻏﻔﻠﺖ ﻭ ﺿﻼﻟﺖ ﻋﻠﻤﺎ ﻭ ﭘﻴﺸﻮﺍﻳﺎﻥ ﻗﻮﻡ ﺭﺍ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ‬

‫ﺗﻮﺿﻴﺢ ﻭ ﻣﻌﺎﻧﻰ ﺑﻴﺎﻧﺎﺕ ﻣﺘﺸﺎﺑﻬﻬﺎﻧﺠﻴﻞ ﻭ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴّﻪ ﻭ ﺍﺧﺒﺎﺭ ﻭ‬

‫ﺍﺣﺎﺩﻳﺚ ﻣﺄﺛﻮﺭﻩ ﺍﺳﻼﻣﻴّﻪ ﺭﺍ ﮐﻪ ﭘﻴﻮﺳﺘﻪ ﻣﻮﺭﺩ ﺗﻌﺒﻴﺮﺍﺕ ﻭ ﺗﻔﺴﻴﺮﺍﺕ‬

‫ﻣﺨﺘﻠﻔﻪ ﻭ ﺳﻮء ﺗﻔﺎﻫﻤﺎﺕ ﮐﺜﻴﺮﻩ ﺑﻮﺩﻩ ﻭﺍﺿﺢ ﻭ ﺁﺷﮑﺎﺭ ﻣﻰ ﺳﺎﺯﺩ‪ .‬ﺩﺭ‬ ‫ﻣﻘﺪﺱ‪ ،‬ﺷﺮﺍﺋﻂ ﺳﺎﻟﮑﻴﻦ ﺳﺒﻴﻞ ﻣﻌﺮﻓﺖ ﻭ ﻃﺎﻟﺒﻴﻦ ﺣﻘﻴﻘﺖ‬ ‫ﺍﻳﻦ ﮐﺘﺎﺏ ّ‬ ‫ﺗﺸﺮﻳﺢ ﻭ ﺣﻘﺎﻧﻴّﺖ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﻋﻈﻤﺖ ﻇﻬﻮﺭ ﻣﺒﺎﺭﮐﺶ ﺍﺛﺒﺎﺕ‬

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

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

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

‫ﺍﻟﺸﻬﺪﺍء ﻭ ﻋﻠ ّﻮ‬ ‫ﻣﻘﺎﻡ ﺍﺋﻤﻪ ﺍﻃﻬﺎﺭ ﺗﺠﻠﻴﻞ ﻭ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺳﻴّﺪ ّ‬

‫ﻱ ﺷﺠﻴﻊ ﺍﻟﻬﻰ ﺗﮑﺮﻳﻢ ﻭ ﻣﻌﺎﻧﻰ ﮐﻠﻤﺎﺕ ﺭﺟﻌﺖ ﻭ ﻗﻴﺎﻣﺖ‬ ‫ﺩﺭﺟﺎﺕ ﺁﻥ ُﺟﻨﺪ ّ‬ ‫ﻭ ﺧﺎﺗﻤﻴّﺖ ﻭ ﻳﻮﻡ ﺍﻟﺠﺰﺍء ﻭ ﻏﻴﺮﻩ ﺗﺒﻴﻴﻦ ﮔﺮﺩﻳﺪﻩ ﻭ ﻣﺮﺍﺣﻞ ﺛﻼﺛﻪ‬

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

‫ﺹﺩ‬ ‫ﻇﻬﻮﺭﺍﺕ ﺭﺑﺎﻧّﻴﻪ ﺗﻌﻠﻴﻢ ﻭ ﺗﻮﺿﻴﺢ ﻭ ﻣﻌﺎﻧﻰ ﺩﻗﻴﻘﻪ ﻣﺪﻳﻨﻪ ﺍﻟﻬﻰ ﻭ ﺗﺠﺪﻳﺪ‬

‫ﻣﻘﺪﺳﻪ ﻳﻌﻨﻰ ﺷﺮﻳﻌﺖ ﺍﻟﻬﻴّﻪ ﺩﺭ ﻣﻴﻌﺎﺩ ﻣﻘﺮﺭ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ‬ ‫ﺍﻳﻦ ﻣﺪﻳﻨﻪ ّ‬

‫ﻧﻔﻮﺱ ﻭ ﺗﺮﺑﻴﺖ ﺍﻫﻞ ﻋﺎﻟﻢ ﺗﻘﺮﻳﺮ ﻭ ﺗﻔﺼﻴﻞ ﺷﺪﻩ ﻭ ﺑﻄﻮﺭ ﮐﻠّﻰ ﻣﻰ ﺗﻮﺍﻥ‬ ‫ﻠﻬﻢ ﺷﺎﺭﻉ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻧﺎﺯﻝ‬ ‫ﮔﻔﺖ ﮐﻪ ﺩﺭ ﺑﻴﻦ ﮐﺘﺐ ﻭ ﺁﺛﺎﺭﻯ ﮐﻪ ﺍﺯ ﻗﻠﻢ ُﻣ َ‬

‫ﺣﻞ ﻣﺸﺎﮐﻞ ﻭ ﻏﻮﺍﻣﺾ‬ ‫ﮔﺮﺩﻳﺪﻩ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﺑﻨﻔﺴﻪ‪ ،‬ﻧﻈﺮ ﺑﻪ ّ‬

‫ﺁﻳﺎﺕ ﺍﻟﻬﻴّﻪ ﮐﻪ ﻻﺯﺍﻝ ﻋﺪﻡ ﻓﻬﻢ ﺁﻥ ﺳﺒﺐ ﺗﺨﺎﻟﻒ ﻭ ﺗﻨﺎﻓﺮ ﺍﺣﺰﺍﺏ ﻭ ﺍﻣﻢ‬

‫ﻋﻈﻴﻤﻪ ﺑﻮﺩﻩ‪ ،‬ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﻭ ﺍﺳﺘﻮﺍﺭﻯ ﺟﻬﺖ ﻭﺣﺪﺕ ﮐ ّﻞ ﻣﻠﻞ ﻭ ﻧﺤﻞ‬ ‫ﻭ ﺍﺋﺘﻼﻑ ﺍﻗﻮﺍﻡ ﻭ ﻣﺬﺍﻫﺐ ﻣﺘﻨ ّﻮﻋﻪ ﺑﺮ ﻗﺮﺍﺭ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪*".‬‬

‫ﭘﺲ ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ "ﻣﺨﺰﻥ ﺣﻘﺎﺋﻖ ﺍﺳﺮﺍﺭ‬

‫ﺍﻟﻬﻴّﻪ ﻭ ﻣﮑﻤﻦ ﻣﻌﺎﺭﻑ ﺑﺪﻳﻌﻪ ﺭﺣﻤﺎﻧﻴّﻪ" ﺍﺳﺖ‪ .‬ﮐﺘﺎﺑﻰ ﺍﺳﺖ ﮐﻪ ﮔﺸﺎﻳﻨﺪﻩ‬ ‫ﻣﻘﺪﺳﻪ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﻭ ﺗﺤ ّﻘﻖ ﺩﻫﻨﺪﻩ ﻣﺼﺪﺍﻕ ﺁﻳﻪ‬ ‫ﺭﻣﻮﺯ ﺳﺮﭘﻮﺷﻴﺪﻩ ﺁﺛﺎﺭ ّ‬ ‫"ﻳﻮﻡ ﻳﺄﺗﻰ ﺗﺄﻭﻳﻠﻪ‪ ".‬ﺧﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ 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 ‫ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻗﺪﺭﻯ ﺗﺄ ّﻣﻞ ﻧﻤﺎﻳﺪ ﺟﻤﻴﻊ ﺍﺳﺮﺍﺭ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ ﻭ ﺍﻣﻮﺭ‬

‫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 ،‬‬ ‫* ﻗﺮﻥ ﺑﺪﻳﻊ‪ ،‬ﺗﺮﺟﻤﻪ ﻧﺼﺮﺍﻪﻠﻟ ﻣﻮ ّﺩﺕ‪ّ ،‬‬

‫ﻣﻴﻼﺩﻯ‪ ،‬ﺹ ‪٢٨٧-٢٨٥‬‬

‫ﺹ ﻫـ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫"ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﻪ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﮐﻪ ﺩﺭ ﻫﻨﮕﺎﻡ ﻇﻬﻮﺭ ﻧﻴّﺮ ﺁﻓﺎﻕ ﺍﺯ ﺍﻓﻖ‬

‫ﮑﺮ ﮐﻨﺪ ﺧﻮﺩ ﺭﺍ ﻣﺴﺘﻐﻨﻰ ﻣﺸﺎﻫﺪﻩ‬ ‫ﻋﺮﺍﻕ ﻧﺎﺯﻝ ﺷﺪﻩ ﻧﻈﺮ ﻧﻤﺎﻳﺪ ﻭ ﺗﻔ ّ‬

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

‫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 ‫ﭼﻨﻴﻦ ﺣﻘﺎﺋﻖ ﻣﻌﻨﻮﻯ ﻭ ﮐﺸﻒ ﭼﻨﻴﻦ ﺍﺷﺎﺭﺍﺕ ﻭ ﺭﻣﻮﺯ ﺩﻳﻨﻰ ﺗﻠ ّﻘﻰ ﺷﺪﻩ‬ ‫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 ّ‬ ‫ﻦﻭ‬ ‫ﻧﻤﺎﻳﻨﺪ‪ ".‬ﺍﻳﻘﺎﻥ ﻣﺮﺗﺒﻪ ﺍﻯ ﺍﺯ ﻣﻌﺮﻓﺖ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺟﺎﺋﻰ ﺑﺮﺍﻯ ﻇ ّ‬

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

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

‫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 ﺗﻮ ّﮐﻞ ﺑﺮ ّ‬

‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﺷﺎﻣﻞ ﺩﻭ ﺑﺎﺏ ﺍﺳﺖ‪ ،‬ﺑﺎﺏ ﺍ ّﻭﻝ ﺩﺭ ﺷﺮﺍﺋﻂ‬

‫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 ّ‬

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

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

‫ﺑﺎﺏ ﺍ ّﻭﻝ ﺩﺭ ﺩﻧﺒﺎﻟﻪ ﺧﻮﺩ ﺑﻪ ﻣﺒﺤﺚ ﺗﺎﺯﻩ ﺍﻯ ﮐﻪ ﺗﺸﺮﻳﺢ ﻣﻌﺎﻧﻰ ﻋﻼﻣﺎﺕ‬

‫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 ‫ﻣﻰ ﮐﻨﺪ ﻭﺑﺎﺏ ﺩ ّﻭﻡ ﻧﻴﺰ ﺩﺭ ﺧﺎﺗﻤﻪ‪،‬‬ ‫ّ‬

‫ﺍﺛﺒﺎﺕ ﺣﻘﻴﻘﺖ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻪ ﻋﻨﻮﺍﻥ ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ‬ ‫ﺑﺎﺏ ﻧﻴﺰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺷﺮﺣﻰ ﻣﺒﺴﻮﻁ ﺩﺭ ﻣﻮﺭﺩ ﺷﺮﺍﺋﻂ ﭘﮋﻭﻫﺶ ﻭ‬ ‫ﻣﮑﻤﻞ ﻫﻤﺎﻥ ﺑﺤﺚ‬ ‫ﻟﻮﺍﺯﻡ ﭘﮋﻭﻫﻨﺪﻩ ﺣﻘﺎﺋﻖ ﺭﻭﺣﺎﻧﻰ ﺍﺭﺍﺋﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ‬ ‫ّ‬ ‫ﺁﻏﺎﺯ ﺑﺎﺏ ﺍ ّﻭﻝ ﺍﺳﺖ‪.‬‬

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

‫ﺹﺯ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺒﺎﺩﺭﺕ ﺷﻮﺩ ﺁﻧﺠﺎ ﮐﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬ ‫"‪...‬ﺩﺭ ﺍﻳّﺎﻡ ﻋﺮﺍﻕ ﺭﻭﺯﻯ ﺟﻤﺎﻝ ﻗﺪﻡ ﻭ ﺍﺳﻢ ﺍﻋﻈﻢ ﻓﺪﻳﺖ ﺑﺮﻭﺣﻰ ﻭ‬

‫ﺫﺍﺗﻰ ﻭ ﮐﻴﻨﻮﻧﺘﻰ ﺍﺭﺿﴼ ﻭﻃﺌﺘﻬﺎ ﺍﻗﺪﺍﻡ ﺍﺣﺒّﺎﺋﻪ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻓﺎﺭﺱ ﭼﻮﻥ‬

‫ﻣﻘﺪﺱ ﻣﻴﻞ‬ ‫ﺭﺏ ﺍﻋﻠﻰ ﻭ ﻧﻘﻄﻪ ﺍﻭﻟﻰ ﺑﻮﺩ ﻭ ﻣﻨﺘﺴﺐ ﺑﺂﻥ ﺫﺍﺕ ّ‬ ‫ﻣﻮﻃﻦ ّ‬ ‫ﻣﺪﺗﻰ ﺟﺰﺋﻴّﻪ ﻧﮕﺬﺷﺖ ﮐﻪ‬ ‫ﺩﺍﺭﻡ ﮐﻪ ﺑﻨﺎﺭ ﻣﺤﺒّﺖ ﺍﻪﻠﻟ ﻣﺸﺘﻌﻞ ﮔﺮﺩﺩ‪ّ .‬‬

‫ﺟﻨﺎﺏ ﺧﺎﻝ ﺣﻀﺮﺕ ﺍﻓﻨﺎﻥ ﺁﻣﺪﻧﺪ ﻭ ﻣﺸ ّﺮﻑ ﺷﺪﻧﺪ ﻭ ﺳﺆﺍﻻﺗﻰ ﻧﻤﻮﺩﻧﺪ ﻭ‬ ‫ﻣﺴﻤﻰ ﺑﻪ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻧﺴﺖ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﻧﺎﺭ ﻣﺤﺒّﺖ ﺍﻪﻠﻟ‬ ‫ﺭﺳﺎﻟﻪ ﺧﺎﻝ ﮐﻪ‬ ‫ّ‬ ‫ﺩﺭ ﻭﻻﻳﺖ ﻓﺎﺭﺱ ﺷﻌﻠﻪ ﺷﺪﻳﺪ ﺯﺩ ﻭ ﺍﻧﻮﺍﺭ ﻋﺮﻓﺎﻥ ﺍﺯ ﺁﻥ ﻃﺎﻟﻊ ﻭ ﻻﺋﺢ‬

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

‫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 ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ ﺍﻟﻤﻘ ّﺮﺑﻴﻦ‬ ‫ﺷﺮﻳﻒ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﻧﺴﺨﻪ ﺍﻯ ﻣﻮﺛّﻖ ﮐﻪ ﺑﻪ ّ‬

‫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 ‫ﻫﺮ ﺻﻔﺤﻪ ﺁﻥ ‪ ١٣‬ﺳﻄﺮ ﺑﺮ ﺭﻭﻯ ﮐﺎﻏﺬ ﺑ ّﺮﺍﻕ ﻧﺨﻮﺩﻯ ﺭﻧﮓ ﻧﮕﺎﺷﺘﻪ ﺷﺪﻩ‬

‫* ﺑﺮﺍﺑﺮ ﺍﺳﺖ ﺑﺎ ﺳﻪ ﺷﻨﺒﻪ ﺍ ّﻭﻝ ﺷﻬﺮ ﺍﻟﺴﻠﻄﺎﻥ ‪ ٥٣‬ﺑﺪﻳﻊ‪ ٣٠ ،‬ﺩﻯ ﻣﺎﻩ ‪ ١٢٧٥‬ﺷﻤﺴﻰ ﻭ ‪١٩‬‬

‫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 ﺍﻪﻠﻟ ﺯﮐﻰ ﺩﺭ ﺳﻨﻪ ‪ ١٣٥٢‬ﻫـ‪.‬ﻕ‪ .‬ﻣﻨﺘﺸﺮ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎ‬ ‫ﻫﻤﻪ ﺩ ّﻗﺘﻰ ﮐﻪ ﺩﺭ ﻧﺸﺮ ﺁﻥ ﺭﻓﺘﻪ ﺑﻮﺩ ﻋﺎﺭﻯ ﺍﺯ ﺑﻌﻀﻰ ﻣﻨﻘﺼﺖ ﻫﺎ ﻧﺒﻮﺩ‪ .‬ﺍﺯ‬ ‫ﺁﻥ ﮔﺬﺷﺘﻪ ﺑﺎﻳﺪ ﻣﺘﺬ ّﮐﺮ ﺷﺪ ﮐﻪ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺑﻪ ﺯﺑﺎﻥ ﻫﺎﻯ ﻋﺪﻳﺪﻩ‬

‫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 ‫ﻃﺒﻊ ﺣﺎﺿﺮ ﻋﻼﻭﻩ ﺑﺮ ﺩ ّﻗﺖ ﺗﺎ ّﻡ ﺩﺭ‬ ‫ّ‬

‫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 ‫ﺑﻬﺎءﺍﻪﻠﻟ 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 ﺍﻣﺮﺍﻪﻠﻟ ﺻﻮﺭﺕ ﻣﻰ ﭘﺬﻳﺮﺩ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﺩﺭ ﺗﺮﺟﻤﻪ ﺍﻧﮕﻠﻴﺴﻰ‬ ‫ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ 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 ﺍﻣﺮﺍﻪﻠﻟ 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 ‫ﺯﺑﺎﻥ ﻫﺎﻯ ﻋﺎﻟﻢ ﻧﻴﺰ ﻣﻮﺭﺩ ﻧﻈﺮ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﻭ ﮐﺎﺭ ﻣﺤ ّﻘﻘﻴﻦ ﻭ ﻋﻼﻗﻤﻨﺪﺍﻥ ﺭﺍ ﺳﻬﻞ ﮐﻨﺪ‪.‬‬ ‫ﻳﺎﺩﺩﺍﺷﺖﻫﺎ‬ ‫ ‪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 -‬ﻟﻘﺎءﺍﻪﻠﻟ 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 ‫ﻣﻨﻈﻢ ﺩﺭ ﺁﻥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭﺭﻗﻪ ﻣﺴﻮ ّﺩﻩ ﺳﺆﺍﻻﺕ‬ ‫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.‬‬ ‫ ‪٢‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺷﺮﺡ ﻧﺰﻭﻝ ﺍﻳﻘﺎﻥ ﺷﺮﻳﻒ ﺭﺍ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﮐﻪ‬‫ﺑﻪ ﺍﻓﺘﺨﺎﺭ ﺟﻨﺎﺏ ﺍﺑﻦ ﺍﺻﺪﻕ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ١٩‬ﺭﺟﺐ ‪ ١٣٠٨‬ﻫـ‪ .‬ﻕ‪ .‬ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‬

‫ﺹﻯ‬ ‫ﺑﺎﻳﻦ ﮔﻮﻧﻪ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬ ‫" ﻳﻮﻣﻰ ﺍﺯ ﺍﻳّﺎﻡ ﺣﻀﺮﺕ ﻣﺮﻓﻮﻉ ﺟﻨﺎﺏ ﺣﺎﺟﻰ ﺳﻴّﺪ ﺟﻮﺍﺩ ﻋﻠﻴﻪ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﻻﺑﻬﻰ‬

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

‫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 ‫ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍﻪﻠﻟ ﻣﺸﻐﻮﻝ ﺑﺎﺷﻴﺪ‪ ،‬ﺑﺮﻭ ﻭﺍﺯ ﻗِ َﺒﻞ ﻣﺎ ﺳﻼﻡ ﺑﺮﺳﺎﻥ ﻭﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺣﻀﻮﺭ ﺁﻭﺭ‪.‬‬

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

‫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 ّ‬

‫ﺩﺭ ﺗﻮﻟّﺪ ﺁﻥ ﺣﻀﺮﺕ ﺫﮐﺮ ﻣﻰ ﻧﻤﻮﺩ ﻓﻰ ﺍﻟﺤﻴﻦ ﺍﺧﺬﺵ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺧﻮﻧﺶ ﻣﻰ ﺭﻳﺨﺘﻨﺪ‬ ‫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 ‫ﺑﻌﺪ ﻟﺴﺎﻥ ﻋﻈﻤﺖ ﺑﺎﻳﻦ ﮐﻠﻤﻪ ﻋﻠﻴﺎ ﻧﺎﻃﻖ‪ :‬ﻳﺎ ﺧﺎﻝ‪ ،‬ﺣﺎﻝ ﺑﻪ ﻣﻘ ّﺮ ﺧﻮﺩ ّ‬

‫ﮑﺮ‬ ‫ﻭ ﺍﺧﺒﺎﺭ ﻭ ﺷﺒﻬﺎﺕ ﻣﺬﮐﻮﺭﻩ ﻭ ﺁﻥ ﭼﻪ ﮐﻪ ﺳﺒﺐ ﺗﻮ ّﻗﻒ ﺷﻤﺎﺳﺖ ﺩﺭﺳﺖ ﺩﺭ ﺁﻥ ﺗﻔ ّ‬

‫ﻳﺒﺪﻝﺍﻟﺸﺒﻬﺎﺕ ﺑﺂﻳﺎﺕ‬ ‫ﮐﻨﻴﺪ ﻭ ﻣﻌﻴّﻦ ﻧﻤﺎﺋﻴﺪ ﻣﻊ ﺟﻨﺎﺏ ﺍﺧﻮﻯ ﺗﺸﺮﻳﻒ ﺑﻴﺎﻭﺭﻳﺪ ﻟﻮﺷﺎءﺍﻪﻠﻟ ّ‬

‫ﮐﻞ ﺷﻰء ﻗﺪﻳﺮ ‪ .‬ﻳﻮﻡ ﺑﻌﺪ ﻣﻦ ﻏﻴﺮ ﺍﺧﻮﻯ ﺗﺸﺮﻳﻒ ﺁﻭﺭﺩﻧﺪ ﻭ ﻳﮏ ﻳﮏ‬ ‫ﻣﺤﮑﻤﺎﺕ ﺍﻧّﻪ ﻋﻠﻰ ّ‬ ‫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 ‫ﺑﺴﻢ ﺭﺑّﻨﺎ ﺍﻟﻌﻠﻲ ﺍﻻﻋﻠﻰ‬ ‫ّ‬ ‫ﺼ ُﻠﻮﺍ ٕﺍﻟﻰ ِ‬ ‫ﻴﺎﻥ َﺍ ‪‬ﻥ ﺍﻟﻌﺒﺎﺩ َﻟﻦ َﻳ ِ‬ ‫ﺍﻟﻤﺬ ُﮐﻮ ُﺭ ﻓﻰ َﺑ ِ‬ ‫ﺷﺎﻃﻰ َﺑﺤ ِﺮ‬ ‫ﺍﻟﺒﺎﺏ َ‬ ‫ِٔ‬

‫ِ‬ ‫ﺍﻟﺼ ِ‬ ‫ﺮﻓﺎﻥ ٕﺍ ّﻻ ِﺑ ِ‬ ‫ﺍﻟﻌِ ِ‬ ‫ﻤﻮﺍﺕ ﻭ‬ ‫ﺍﻟﺴ‬ ‫ﻄﺎﻉ ِّ‬ ‫ﺮﻑ َﻋﻦ ُﮐﻞِّ َﻣﻦ ﻓِ ﻰ ‪‬‬ ‫ﺎﻻﻧﻘ ِ‬

‫ﺭﺽ َﻟ َﻌ ‪‬ﻞ َﺗ ِ‬ ‫ﺍﻟﻤﻘﺎﻡ‬ ‫ﻦ ٕﺍﻟﻰ‬ ‫ﺭﺽ‪َ .‬ﻗﺪِّ ُﺳﻮﺍ َﺍﻧ ُﻔ َﺴ ُ‬ ‫ﻫﻞ ﺍ َ‬ ‫ﮑﻢ ﻳﺎ َﺍ َ‬ ‫ﺍ َ‬ ‫ﻻ ِ‬ ‫ﻻ ِ‬ ‫ﺼ ُﻠ ‪‬‬ ‫ِ‬ ‫ﻠﻪ ﺍﻪﻠﻟُ ﻓﻰ َﺳﻤﺎء ﺍﻟ َﺒ ِ‬ ‫ﻦ ﻓﻰ ُﺳ ٍ‬ ‫ﻴﺎﻥ َﻣﺮﻓﻮﻋﴼ‪.‬‬ ‫ﺍﻟ‪‬ﺬﻯ َﻗ ‪‬ﺪﺭ ﺍﻪﻠﻟُ َﻟ ُ‬ ‫ﺪﺧ ُﻠ ‪‬‬ ‫ﮑﻢ ﻭ َﺗ ُ‬ ‫ﺮﺍﺩﻕ َﺟ َﻌ ُ‬ ‫ﺟﻮﻫﺮ ﺍﻳﻦ ﺑﺎﺏ ﺁﻧﮑﻪ ﺳﺎﻟﮑﻴﻦ ﺳﺒﻴﻞ ﺍﻳﻤﺎﻥ ﻭ ﻃﺎﻟﺒﻴﻦ ﮐﺆﻭﺱ‬

‫ﺍﻳﻘﺎﻥ ﺑﺎﻳﺪ ﻧﻔﻮﺱ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺟﻤﻴﻊ ﺷﺌﻮﻧﺎﺕ ﻋﺮﺿﻴّﻪ ﭘﺎﮎ ﻭ‬

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

‫ﻇﻨﻮﻧﺎﺕ ﻣﺘﻌﻠّﻘﻪ ﺑﻪ ُﺳ ُﺒﺤﺎﺕ ﺟﻼﻝ ﻭ ﺭﻭﺡ ﺭﺍ ﺍﺯ ﺗﻌﻠّﻖ ﺑﻪ ﺍﺳﺒﺎﺏ‬ ‫ﻇﺎﻫﺮﻩ ﻭ ﭼﺸﻢ ﺭﺍ ﺍﺯ ﻣﻼﺣﻈﻪ ﮐﻠﻤﺎﺕ ﻓﺎﻧﻴﻪ ﻭ ﻣﺘﻮ ّﮐﻠﻴﻦ‬

‫ﻣﺘﻮﺳﻠﻴﻦ ﺍﻟﻴﻪ ﺳﺎﻟﮏ ﺷﻮﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﻗﺎﺑﻞ ﺗﺠﻠّﻴﺎﺕ‬ ‫ﻋﻠﻰ ﺍﻪﻠﻟ ﻭ‬ ‫ّ‬

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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

‫ﺣﻖ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭ‬ ‫ﺍﻓﻌﺎﻝ ﻋﺒﺎﺩ ﺭﺍ ﺍﺯ ﻋﺎﻟِﻢ 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.‬‬

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

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‫ﻫﻤﻴﺸﻪ ﻣﻨﺘﻈﺮ ﻇﻬﻮﺭﺍﺕ ﺍﺣﺪﻳّﻪ ﺩﺭ ﻫﻴﺎﮐﻞ ﻗﺪﺳﻴّﻪ ﺑﻮﺩﻩﺍﻧﺪ ﺑﻪ‬ ‫ﻣﺘﺮﺻﺪ ﻭ ﻣﻨﺘﻈﺮ ﺑﻮﺩﻧﺪ ﻭ‬ ‫ﻗﺴﻤﻰ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﺍﻭﻗﺎﺕ ﻭ ﺍﻭﺍﻥ‬ ‫ّ‬

‫ﺩﻋﺎﻫﺎ ﻭ ﺗﻀ ّﺮﻉ ﻫﺎ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺷﺎﻳﺪ ﻧﺴﻴﻢ ﺭﺣﻤﺖ ﺍﻟﻬﻴّﻪ ﺑﻪ‬

‫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 ﻟﻘﺎءﺍﻪﻠﻟ ﺍﺳﺖ ﺍﺣﺘﺮﺍﺯ‬

‫ﻣﻰ ﺟﺴﺘﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ ﺳﻤﺎﻭﻳّﻪ ﻣﺬﮐﻮﺭ ﻭ‬ ‫ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ﺗﺄ ّﻣﻞ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺳﺒﺐ ﺍﻋﺘﺮﺍﺽ ﻧﺎﺱ‬ ‫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 ‫ﻋﺎﺟﺰ ﻭ ﻗﺎﺻﺮ ﺍﺳﺖ‪ .‬ﻭ ﺍﺣﺪﻯ ﺍﺯ ﻣﻈﺎﻫﺮ ﻗﺪﺳﻴّﻪ ﻭ ﻣﻄﺎﻟﻊ ﺍﺣﺪﻳّﻪ‬

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

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‫ﮔﺸﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻳﺎ َﺣﺴ َﺮ ًﺓ َﻋ َﻠﻰ ﺍﻟﻌِ ِ‬ ‫ﻳﺄﺗﻴﻬ ْﻢ ﻣِ ﻦ‬ ‫ﺒﺎﺩ ﻣﺎ‬ ‫ِ‬

‫َﺭ ُﺳ ٍ‬ ‫ﻮﻝ ٕﺍ ّﻻ َﮐﺎ ُﻧﻮﺍ ِﺑﻪِ َﻳﺴ َﺘﻬ ِﺰﺅﻭ َﻥ‪ ١".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫ﺟﺎﺩ ُﻟﻮﺍ ِﺑﺎﻟﺒﺎﻃﻞ‬ ‫ﺄﺧﺬﻭ ُﻩ َﻭ‬ ‫ﺖ ‪‬‬ ‫" َﻭ َﻫ ‪‬ﻤ ْ‬ ‫ﮐﻞ ُﺍ ّﻣ ٍﺔ ِﺑ َﺮﺳﻮﻟ ِ​ِﻬﻢ ِﻟ َﻴ ُ‬ ‫َ‬

‫ﺍﻟﺤ ّﻖ‪ ٢".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﮐﻠﻤﺎﺕ ﻣﻨﺰﻟﻪ ﮐﻪ ﺍﺯ ﻏﻤﺎﻡ‬ ‫ِﻟ ُﻴ ِ‬ ‫ﺪﺣﻀﻮﺍ ِﺑﻪِ َ‬

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‫ﺣﺪ‬ ‫ﻋﺰﺕ ﺭﺑّﺎﻧﻴّﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺯﻳﺎﺩﻩ ﺍﺯ ّ‬ ‫ﻗﺪﺭﺕ ﺻﻤﺪﺍﻧﻴّﻪ ﻭ ﺳﻤﺎء ّ‬

‫ﺍﺣﺼﺎء ﻭ ﺍﺣﺎﻃﻪ ﻋﺒﺎﺩ ﺍﺳﺖ ﻭ ﺍﻭﻟﻮﺍ ﺍﻻٔﻓﺌﺪﻩ ﻭ ﺻﺎﺣﺒﺎﻥ ﺑﺼﺮ ﺭﺍ‬ ‫ﺳﻮﺭﻩ ﻫﻮﺩ ﮐﻔﺎﻳﺖ ﻣﻰ ﮐﻨﺪ‪ .‬ﻗﺪﺭﻯ ﺩﺭ ﺁﻥ ﺳﻮﺭﻩ ﻣﺒﺎﺭﮐﻪ ﺗﺄ ّﻣﻞ‬

‫ﻓﺮﻣﺎﺋﻴﺪ ﻭ ﺑﻪ ﻓﻄﺮﺕ ﺍﺻﻠﻴّﻪ ﺗﺪﺑّﺮ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﻗﺪﺭﻯ ﺑﺮ ﺑﺪﺍﺋﻊ ﺍﻣﻮﺭ‬

‫ﺍﻃﻼﻉ ﻳﺎﺑﻴﺪ‪ ،‬ﺷﺎﻳﺪ ﻧﺎﺱ ﺭﺍ‬ ‫ﺍﻧﺒﻴﺎء ﻭ ﺭ ّﺩ ﻭ ﺗﮑﺬﻳﺐ ﮐﻠﻤﺎﺕ ﻧﻔﻰ ّ‬

‫ﺍﺯ ﻣﻮﻃﻦ ﻏﻔﻠﺖ ﻧﻔﺴﺎﻧﻴّﻪ ﺑﻪ ﺁﺷﻴﺎﻥ ﻭﺣﺪﺕ ﻭ ﻣﻌﺮﻓﺖ ﺍﻟﻬﻴّﻪ ﭘﺮﻭﺍﺯ‬

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

‫ﺑﻴﺎﺷﺎﻣﻴﺪ ﻭ ﻣﺮﺯﻭﻕ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻧﺼﻴﺐ ﺍﻧﻔﺲ ﻣﺠ ّﺮﺩﻩ ﺍﺯ‬

‫ﻣﺎﺋﺪﻩ ﻣﻨﺰﻟﻪ ﻗﺪﺳﻴّﻪ ﺑﺎﻗﻴﻪ‪ .‬ﺍﮔﺮ ﺑﺮ ﺍﺑﺘﻼﻯ ﺍﻧﺒﻴﺎء ﻭ ﻋﻠّﺖ ﻭ‬

‫ﺳﺒﺐ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻋﺒﺎﺩ ﺑﺮ ﺁﻥ ﺷﻤﻮﺱ ﻫﻮﻳّﻪ ﺁﮔﺎﻩ ﺷﻮﻳﺪ ﺑﺮ‬

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

‫ﺑﺮ ﻣﺸﺎﺭﻕ ﺷﻤﻮﺱ ﺻﻔﺎﺕ ﺍﺣﺪﻳّﻪ ﺑﻴﺸﺘﺮ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﺩﺭ ﺩﻳﻦ‬

‫ﺧﻮﺩ ﻭ ﺍﻣﺮﺍﻪﻠﻟ ﻣﺤﮑﻢ ﺗﺮ ﻭ ﺭﺍﺳﺦ ﺗﺮ ﺷﻮﻳﺪ‪ .‬ﻟﻬﺬﺍ ﺑﻌﻀﻰ ﺍﺯ‬

‫ﻼ ﺩﺭ ﺍﻳﻦ ﺍﻟﻮﺍﺡ ﺫﮐﺮ ﻣﻰ ﺷﻮﺩ ﺗﺎ ﻣﻌﻠﻮﻡ‬ ‫ﺣﮑﺎﻳﺎﺕ ﺍﻧﺒﻴﺎء ﻣﺠﻤ ً‬

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

‫‪ -٢‬ﺳﻮﺭﻩ ﻏﺎﻓﺮ )ﻣﺆﻣﻦ(‪ ،‬ﺁﻳﻪ ‪۵‬‬

‫‪٦‬‬

‫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

‫‪٧‬‬

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

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

‫ﺴﺨ ُﺮﻭﺍ ﻣِ ﻨ‪‬ﺎ‬ ‫ﻨﻪ َﻗ َ‬ ‫ﺎﻝ ِﺍﻥ َﺗ َ‬ ‫َﻣ ‪‬ﺮ َﻋ َﻠﻴﻪِ َﻣ َﻼ‪ ‬ﻣِ ﻦ َﻗﻮﻣِ ﻪِ َﺳ ِﺨ ُﺮﻭﺍ ﻣِ ُ‬

‫ﻮﻥ‪ ١".‬ﻭ ﺑﻌﺪ ﺍﺯ‬ ‫ﺴﺨ ُﺮ ﻣِ ﻨ ُ‬ ‫ﻮﻑ َﺗﻌ َﻠ ُﻤ َ‬ ‫َﻓﺈﻧ‪‬ﺎ َﻧ َ‬ ‫ﻭﻥ َﻓ َﺴ َ‬ ‫ﺴﺨ ُﺮ َ‬ ‫ﮑ ْﻢ َﮐ َﻤﺎ َﺗ َ‬

‫ﻣﺪﺕ ﻫﺎ ﭼﻨﺪ ﻣﺮﺗﺒﻪ ﻭﻋﺪﻩ ﺍﻧﺰﺍﻝ ﻧﺼﺮ ﺑﻪ ﺍﺻﺤﺎﺏ ﺧﻮﺩ‬ ‫ّ‬

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

‫ﺁﻥ ﺍﺻﺤﺎﺏ ﻣﻌﺪﻭﺩﻩ ﺑﻪ ﻋﻠّﺖ ﻇﻬﻮﺭ ﺑﺪﺍ ﺍﻋﺮﺍﺽ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ‬ ‫ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ ﺍﮐﺜﺮ ﮐﺘﺐ ﻣﺸﻬﻮﺭﻩ ﺛﺒﺖ ﺷﺪﻩ ﻭ ﺍﻟﺒﺘّﻪ ﺑﻨﻈﺮ ﻋﺎﻟﻰ‬

‫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

‫ﺭﺽ‬ ‫ﺏ ﻻ َﺗ َﺬﺭ َﻋ َﻠﻰ ﺍ َ‬ ‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺑﺎﻻﺧﺮﻩ ﻧﺪﺍء " َﺭ ِّ‬ ‫ﻻ ِ‬

‫ﺮﻳﻦ َﺩﻳ‪‬ﺎﺭﴽ" ‪ ٢‬ﺍﺯ ﺟﺎﻥ ﺑﺮ ﮐﺸﻴﺪ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ﺗﺄ ّﻣﻞ ﺑﺎﻳﺪ‬ ‫ﻦ ﺍﻟﮑﺎﻓِ َ‬ ‫ﻣِ َ‬ ‫‪ -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 ‫ﺳﺒﺐ ﺍﺩﺑﺎﺭ ﺑﻌﻀﻰ ﻣﻘﺒﻠﻴﻦ ﺷﻮﺩ؟ ﺑﺴﻴﺎﺭ ﺗﺄ ّﻣﻞ ﺑﺎﻳﺪ ﺗﺎ ﺑﺮ ﺍﺳﺮﺍﺭ‬

‫ﺍﻣﻮﺭ ﻏﻴﺒﻰ ﻭﺍﻗﻒ ﺷﻮﻳﺪ ﻭ ﺍﺯ ﻃﻴﺐ ﻣﻌﻨﻮﻯ ﮔﻠﺴﺘﺎﻥ ﺣﻘﻴﻘﻰ ﺑﻮﺋﻰ‬ ‫ﺑﺮﻳﺪ ﻭ ﺗﺼﺪﻳﻖ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﻬﻴّﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﻣﺎ ﺑﻴﻦ‬

‫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 ّ‬

‫ﺎﺱ‬ ‫ﺐ ﺍﻟﻨ‪ُ ‬‬ ‫ﺍﺯ ﮔﻞ ﻣﻤﺘﺎﺯ ﻭ ﻣﻌﻠﻮﻡ ﺷﻮﺩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﻮﺩ‪" :‬ﺍﻟﻢ َﺍ َﺣ ِﺴ َ‬ ‫ﻮﻥ‪ ١".‬ﻭ ﺑﻌﺪ ﺍﺯ ﻧﻮﺡ ‪٩‬‬ ‫َﺍﻥ ُﻳﺘﺮ ُﮐﻮﺍ َﺍﻥ َﻳ ُﻘﻮ ُﻟﻮﺍ ﺁ َﻣﻨ‪‬ﺎ َﻭ ُﻫﻢ ﻻ ُﻳﻔ َﺘ ُﻨ َ‬

‫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 ‫ﺰﻳﺪ‬ ‫ﺷﺪﺕ ﺍﻫﺘﻤﺎﻡ ﻋﻠّﺖ ّ‬ ‫ﻭ ّ‬ ‫ﺷﺪﺕ ﺍﻏﻤﺎﺽ ﮔﺮﺩﻳﺪ‪َ " .‬ﻭ ﻻ َﻳ ُ‬

‫ﺮﻳﻦ ُﮐ ْﻔ ُﺮ ُﻫﻢ ٕﺍ ّﻻ َﺧ َﺴﺎﺭﴽ‪ ٢ " .‬ﻭ ﺑﻌﺪ ﻫﻴﮑﻞ ﺻﺎﻟﺤﻰ ﺍﺯ ﺭﺿﻮﺍﻥ‬ ‫ﺍﻟ َ‬ ‫ﮑﺎﻓِ َ‬ ‫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

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‫ﺹ‪٦‬‬ ‫ﻣﺮﺗﺒﻪ ﻏﻴﺒﺖ ﺍﺧﺘﻴﺎﺭ ﻓﺮﻣﻮﺩ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﻧﺎﺱ ﺭﺍ ﺟﺰ‬ ‫ﺑﻪ ﻣﺪﻳﻨﻪ ﺍﺣﺪﻳّﻪ ﺩﻋﻮﺕ ﻧﻤﻰ ﻧﻤﻮﺩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻭ ٕﺍﻟﻰ‬

‫ﻦ‬ ‫ﺻﺎﻟِﺤﴼ َﻗ َ‬ ‫ﻮﻡ ﺍﻋ ُﺒ ُﺪﻭﺍ ﺍﻪﻠﻟ َﻣﺎ َﻟ ُ‬ ‫ﮑﻢ ﻣِ ْ‬ ‫ﻮﺩ َﺍ َﺧ ُ‬ ‫ﺎﻫﻢ َ‬ ‫َﺛ ُﻤ َ‬ ‫ﺎﻝ ﻳﺎ َﻗ ِ‬

‫‪" :‬‬ ‫ﻨﺖ ﻓ ِﻴ َﻨﺎ‬ ‫ﺻﺎﻟ ُ‬ ‫ِﺢ َﻗﺪ ُﮐ َ‬ ‫ٕﺍ ٍﻟﻪ َﻏﻴ ُﺮ ُﻩ " ٕﺍﻟﻰ ﺁﺧﺮﺍﻟﻘﻮﻝ َﻗﺎ ُﻟﻮﺍ َﻳﺎ َ‬

‫ﻨﻬﺎ َﻧﺎ َﺍﻥ َﻧ ْﻌ ُﺒ َﺪ َﻣﺎ َﻳ ْﻌ ُﺒ ُﺪ ﺁ َﺑﺎﺅ َﻧﺎ‬ ‫ﻣﺮﺟ ّﻮﴽ َﻗ َ‬ ‫ُ‬ ‫ﺒﻞ َﻫ َﺬﺍ َﺍ َﺗ َ‬

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‫ﻭ ٕﺍﻧّﻨﺎ َﻟ ِﻔﻰ َﺷ ٍّ‬ ‫ﺮﻳﺐ‪ ١".‬ﻭ ﻫﻴﭻ ﻓﺎﺋﺪﻩ ﻧﺒﺨﺸﻴﺪ ﺗﺎ‬ ‫ﮏ ﻣِ ّﻤﺎ َﺗﺪ ُﻋﻮﻧﺎ ٕﺍ َﻟﻴﻪِ ُﻣ ٍ‬

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

‫ﻭ َﻋ َﻠﻢ ُﻫﺪﻯ ﻣﺮﺗﻔﻊ ﺷﺪ ﻭ ﺍﻫﻞ ﺍﺭﺽ ﺭﺍ ﺑﻪ ﻧﻮﺭ ﺗﻘﻰ ﺩﻋﻮﺕ‬

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

‫ﮑﻠِّ ِﻬﻢ ٕﺍﻟﻰ‬ ‫ّﺬﻳﻦ ُﻫﻢ ﺍﻧ َﻘﻄ ُﻌﻮﺍ ﺑ ُ‬ ‫ﻭ ﻏﻴﺮ ﻏﻔﻠﺖ ﺣﺎﺻﻠﻰ ﻧﺒﺨﺸﻴﺪ ٕﺍ ّﻻ ﺍﻟ َ‬

‫ﻠﻪ ﺍﻪﻠﻟ ﻋﻦ ِ‬ ‫ِ‬ ‫ﺩﺭﺍﮎ‬ ‫ﺍﻻ‬ ‫ﺠ َﻨﺎﺣﻰ ﺍ ٕ‬ ‫ﻘﺎﻡ َﺟ َﻌ ُ‬ ‫ﺍﻪﻠﻟ ﻭ َﻋ َﺮ ُﺟﻮﺍ ِﺑ َ‬ ‫ﻻﻳﻘﺎﻥ ٕﺍﻟﻰ َﻣ ٍ‬

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

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

‫ﺍﺯ ﺣﮑﺎﻳﺖ ﻧﺎﺭ‪ ،‬ﺁﻥ ﺳﺮﺍﺝ ﺍﻟﻬﻰ ﺭﺍ ﺍﺯ ﺑﻠﺪ ﺍﺧﺮﺍﺝ ﻧﻤﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ‬ ‫‪١٢‬‬

‫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 ‫ﺑﻴﻀﺎﻯ ﻣﻌﺮﻓﺖ ﺍﺯ ﻓﺎﺭﺍﻥ ﻣﺤﺒّﺖ ﺍﻟﻬﻴّﻪ ﺑﺎ ﺛﻌﺒﺎﻥ ﻗﺪﺭﺕ ﻭ ﺷﻮﮐﺖ‬

‫ﺻﻤﺪﺍﻧﻴّﻪ 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

‫ﻣﻘﺪﺍﺭ ﺍﺣﺠﺎﺭ ﻇﻨﻮﻧﺎﺕ ﺍﺯ ﺍﻧﻔﺲ ﻣﺸﺮﮐﻪ ﺑﺮ ﺁﻥ ﺷﺠﺮﻩ ﻃﻴّﺒﻪ‬

‫ﻫﻤﺖ ﮔﻤﺎﺷﺘﻨﺪ ﮐﻪ‬ ‫ﻭﺍﺭﺩ ﺁﻣﺪ‪ .‬ﺗﺎ ﺑﻪ ّ‬ ‫ﺣﺪﻯ ﮐﻪ ﻓﺮﻋﻮﻥ ﻭ ﻣﻼٔ ﺍﻭ ّ‬

‫ﺁﻥ ﻧﺎﺭ ﺳﺪﺭﻩ ﺭﺑّﺎﻧﻴّﻪ ﺭﺍ ﺍﺯ ﻣﺎء ﺗﮑﺬﻳﺐ ﻭ ﺍﻋﺮﺍﺽ ﺍﻓﺴﺮﺩﻩ ﻭ‬

‫ﻣﺨﻤﻮﺩ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭ ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﻧﺎﺭ ﺣﮑﻤﺖ ﺍﻟﻬﻴّﻪ ﺍﺯ ﺁﺏ ﻋﻨﺼﺮﻯ‬

‫ﺍﻓﺴﺮﺩﻩ ﻧﺸﻮﺩ ﻭ ﺳﺮﺍﺝ ﻗﺪﺭﺕ ﺭﺑّﺎﻧﻴّﻪ ﺍﺯ ﺑﺎﺩﻫﺎﻯ ﻣﺨﺎﻟﻒ‬

‫ﺧﺎﻣﻮﺷﻰ ﻧﭙﺬﻳﺮﺩ‪ .‬ﺑﻠﮑﻪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﺎء ﺳﺒﺐ ﺍﺷﺘﻌﺎﻝ ﺷﻮﺩ ﻭ‬ ‫ﺿﻰ ﺍﻪﻠﻟِ‬ ‫ﺍﻟﺤﺪﻳﺪ َﺗﻨ ُﻈ ُﺮﻭﻥ َﻭﻓﻰ ِﺭ َ‬ ‫ﺑﺎﺩ ﻋﻠّﺖ ﺣﻔﻆ َﻟﻮ ﺍﻧ ُﺘﻢ ِﺑﺎﻟ َﺒ َ‬ ‫ﺼ ِﺮ َ‬

‫ﻮﻥ‪ .‬ﻭ ﭼﻪ ﺑﻴﺎﻧﻰ ﺧﻮﺵ ﻓﺮﻣﻮﺩ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﭼﻨﺎﻧﭽﻪ‬ ‫َﺗﺴ ُﻠ ُ‬ ‫ﮑ َ‬

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

‫ﻦ ﻣِ ﻦ ِ‬ ‫ﻼ َﺍﻥ‬ ‫ﻮﻥ َﺭ ُﺟ ً‬ ‫ﻳﻤﺎ َﻧ ُﻪ َﺍ َﺗ ْﻘ ُﺘ ُﻠ َ‬ ‫ﺮﻋ َ‬ ‫ﺁﻝ ﻓِ َ‬ ‫َﺭ ُﺟ ٌﻞ ُﻣﺆﻣِ ٌ‬ ‫ﻮﻥ َﻳﮑ ُﺘ ُﻢ ٕﺍ َ‬

‫ﻮﻝ َﺭﺑِّﻰ ﺍﻪﻠﻟُ َﻭ َﻗﺪ َﺟﺎَء ُﮐﻢ ِﺑﺎﻟﺒﻴِّ َﻨ ِ‬ ‫ﮏ‬ ‫َﻳ ُﻘ َ‬ ‫ﮑ ْﻢ ﻭ ٕﺍﻥ َﻳ ُ‬ ‫ﻦ َﺭﺑِّ ُ‬ ‫ﺎﺕ ﻣِ ْ‬ ‫ﺎﺩﻗﴼ ُﻳ ِ‬ ‫ﺻ ِ‬ ‫ﻌﺾ ﺍﻟّﺬﻯ‬ ‫ﺼﺒ ُ‬ ‫َﮐﺎﺫﺑﴼ َﻓ َﻌ َﻠﻴﻪِ َﮐ ِﺬ ُﺑ ُﻪ ﻭ ٕﺍﻥ َﻳ ُ‬ ‫ﮑ ْﻢ َﺑ ُ‬ ‫ﮏ َ‬

‫ﺍﺏ‪ ١".‬ﻭ ﺑﺎﻻﺧﺮﻩ‬ ‫َﻳﻌِ ُﺪ ُﮐﻢ ٕﺍ ّﻥ ﺍﻪﻠﻟ ﻻ َﻳ ْﻬ ِﺪﻯ َﻣﻦ ُﻫ َﻮ ُﻣﺴ ِﺮ ٌ‬ ‫ﻑ ﮐﺬّ ٌ‬

‫ﺍﻣﺮ ﺑﻪ ﺟﺎﺋﻰ ﮐﺸﻴﺪ ﮐﻪ ﻫﻤﻴﻦ ﻣﺆﻣﻦ ﺭﺍ ﺑﻪ ﻧﻬﺎﻳﺖ ﻋﺬﺍﺏ ﺷﻬﻴﺪ‬ ‫ِﻤﻴﻦ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ﺩﺭ ﺍﻳﻦ‬ ‫ﻧﻤﻮﺩﻧﺪ‪َ .‬ﺍﻻ ﻟﻌﻨ ُﺔﺍﻪﻠﻟ َﻋﻠﻰ ﺍﻟ َﻘﻮﻡ ّ‬ ‫ﺍﻟﻈﺎﻟ َ‬

‫ﺍﻣﻮﺭﺍﺕ ﺗﺄ ّﻣﻞ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﭼﻪ ﺳﺒﺐ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺧﺘﻼﻓﺎﺕ ﺑﻮﺩﻩ ﮐﻪ‬ ‫ﻫﺮ ﻇﻬﻮﺭ ﺣ ّﻘﻰ ﮐﻪ ﺩﺭ ﺍﻣﮑﺎﻥ ﺍﺯ ﺍﻓﻖ ﻻﻣﮑﺎﻥ ﻇﺎﻫﺮ ﻣﻰ ﺷﺪ ﺍﻳﻦ‬ ‫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 ‫ﻭﺟﻮﺩ ﻃﻠﺐ ﻭ ﺍﻧﺘﻈﺎﺭ ﻧﺎﺱ ﺑﻪ ﻣﻈﺎﻫﺮ ﻗﺪﺳﻴّﻪ ﻭ ﺫﮐﺮ ﻋﻼﻣﺎﺕ ﺩﺭ‬

‫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 ّ‬ ‫ﮑﻠ‪‬ﻤﺎ َﺟﺎَء ُﮐﻢ َﺭ ُﺳﻮﻝٌ ِﺑ َﻤﺎ ﻻ‬ ‫ﻧﻤﺎﻳﻨﺪ؟ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﺍ َﻓ ُ‬

‫ﻮﻥ‪١".‬‬ ‫َﺗﻬﻮﻯ َﺍﻧ ُﻔ ُﺴ ُ‬ ‫ﮑﻢ ﺍﺳ َﺘﮑ َﺒﺮ ُﺗﻢ َﻓ َﻔﺮﻳﻘﴼ ﮐﺬّ ﺑ ُﺘﻢ ﻭ َﻓﺮﻳﻘﴼ َﺗﻘ ُﺘ ُﻠ َ‬

‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻫﺮ ﺯﻣﺎﻥ ﻭ ﻋﻬﺪ ﮐﻪ ﺁﻣﺪ ﺑﻪ ﺳﻮﻯ ﺷﻤﺎ ﺭﺳﻮﻟﻰ ﺍﺯ‬

‫ﺟﺎﻧﺐ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﻪ ﻏﻴﺮ ﻫﻮﺍﻯ ﻧﻔﺲ ﺷﻤﺎ‪ ،‬ﺗﮑﺒّﺮ ﻧﻤﻮﺩﻳﺪ ﻭ ﻣﻮﻗﻦ‬ ‫ﻧﺸﺪﻳﺪ ﻭ ﮔﺮﻭﻫﻰ ﺍﺯ ﺁﻥ ﺍﻧﺒﻴﺎء ﺭﺍ ﺗﮑﺬﻳﺐ ﻧﻤﻮﺩﻳﺪ ﻭ ﮔﺮﻭﻫﻰ ﺭﺍ‬

‫ﻣﻰ ﮐﺸﺘﻴﺪ‪ .‬ﺁﺧﺮ ﺗﺄ ّﻣﻞ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺳﺒﺐ ﺍﻳﻦ ﺍﻓﻌﺎﻝ ﭼﻪ ﺑﻮﺩ ﮐﻪ‬

‫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 ‫ﻫﻢ ﺳﺒﺐ ﺍﻏﻔﺎﻝ ﺍﻳﻦ ﻋﺒﺎﺩ ﺷﺪﻩ‪ .‬ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﺣﺠﺞ ﺍﻟﻬﻴّﻪ ﮐﺎﻣﻞ‬ ‫ﻭ ﺗﻤﺎﻡ ﻧﺒﻮﺩ ﻟﻬﺬﺍ ﺳﺒﺐ ﺍﻋﺘﺮﺍﺽ ﻋﺒﺎﺩ ﺷﺪ‪ ،‬ﺍﻳﻦ ﮐﻔﺮﻯ ﺍﺳﺖ‬

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

‫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 ‫ﻧﻔﺮﻣﺎﻳﺪ ﻭ ﻣﻊ ﺫﻟﮏ ﺧﻠﻖ ﺭﺍ ﺍﺯ ﻋﺪﻡ ﺍﻗﺒﺎﻝ ﺑﻪ ﺍﻭ ﻣﻌﺬّ ﺏ ﻓﺮﻣﺎﻳﺪ‪.‬‬ ‫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 ‫ﻣﻘﺪﺱ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺍﻟﺒﺘّﻪ ﺍﺯ ﺟﻤﺎﻝ ﺍﻟﻬﻰ‬ ‫ﻭ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩ ﭘﺎﮎ ﻭ ّ‬

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

‫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

‫ﺁﻧﻬﺎ ﻣﻮﺍﻓﻖ ﻧﻤﻰ ﺁﻣﺪ ﻟﻬﺬﺍ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻣﻮﺭ ﻏﻴﺮ ﻣﺮﺿﻴّﻪ ﺍﺯ ﺍﻳﺸﺎﻥ‬ ‫ﺻﺪ‬ ‫ﺩﺭ ﻋﺎﻟﻢ ﻇﻬﻮﺭ ﺑﻪ ﻇﻬﻮﺭ ﻣﻰ ﺁﻣﺪ‪ .‬ﻭ ﺩﺭ ﻫﻤﻪ ﺍﻭﻗﺎﺕ ﺳﺒﺐ ّ‬

‫ﻋﺒﺎﺩ ﻭ ﻣﻨﻊ ﺍﻳﺸﺎﻥ ﺍﺯ ﺷﺎﻃﻰ ﺑﺤﺮ ﺍﺣﺪﻳّﻪ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻮﺩﻩﺍﻧﺪ‬ ‫ﮐﻪ ﺯﻣﺎﻡ ﺁﻥ ﻣﺮﺩﻡ ﺩﺭ ﮐﻒ ﮐﻔﺎﻳﺖ ﺍﻳﺸﺎﻥ ﺑﻮﺩ‪ .‬ﻭ ﺍﻳﺸﺎﻥ ﻫﻢ‬

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

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‫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 ‫ﺳﻼﻃﻴﻦ ﻭﺟﻮﺩ ﻭ ﺟﻮﺍﻫﺮ ﻣﻘﺼﻮﺩ ﻭﺍﺭﺩ ﺷﺪ‪ .‬ﻭ ﺑﻪ ﺍﻳﻦ ﺍﻳّﺎﻡ‬

‫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 ‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ ﺳﻤﺎﻭﻳّﻪ ﺫﮐﺮ ﺍﺣﻮﺍﻝ ﻋﻠﻤﺎﻯ ﻫﺮ ﻋﺼﺮ‬

‫ِ‬ ‫ﻫﻞ ِ‬ ‫ﺑﺂﻳﺎﺕ‬ ‫ﻭﻥ‬ ‫ِﻢ َﺗﮑ ُﻔ ُﺮ َ‬ ‫ﺷﺪﻩ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻳﺎ َﺍ َ‬ ‫ﺍﻟﮑ ِ‬ ‫ﺘﺎﺏ ﻟ َ‬

‫ﻫﻞ ِ‬ ‫ﺘﺎﺏ‬ ‫ﻭﻥ‪ ١".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻳﺎ َﺍ َ‬ ‫ﺸﻬ ُﺪ َ‬ ‫ﺍﻟﮑ ِ‬ ‫ﺍﻪﻠﻟ َﻭ َﺍﻧ ُﺘﻢ َﺗ َ‬ ‫ﺍﻟﺤ ‪‬ﻖ ِﺑﺎ ِ‬ ‫ﻮﻥ"‪٢‬‬ ‫ﺍﻟﺤ ‪‬ﻖ َﻭ َﺍﻧ ُﺘﻢ‬ ‫ﺗﻌﻠﻤ َ‬ ‫ﻟﺒﺎﻃﻞ َﻭﺗﮑ ُﺘ ُﻤ َ‬ ‫ِﻢ َﺗﻠ ِﺒ ُﺴ َ‬ ‫ُ‬ ‫ﻮﻥ َ‬ ‫ﻮﻥ َ‬ ‫ﻟ َ‬

‫ﻫﻞ ِ‬ ‫ﻭﻥ َﻋﻦ‬ ‫ﺼ ‪‬ﺪ َ‬ ‫ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ " :‬ﻗﻞ َﻳﺎ َﺍ َ‬ ‫ﺍﻟﮑ َﺘ ِ‬ ‫ِﻢ َﺗ ُ‬ ‫ﺎﺏ ﻟ َ‬

‫ﺻﺪ ﻧﻤﻮﺩﻩﺍﻧﺪ‬ ‫ﻴﻞ ﺍﻪﻠﻟِ‪ ٣ ".‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺍﻫﻞ ﮐﺘﺎﺑﻰ ﮐﻪ ّ‬ ‫َﺳ ِﺒ ِ‬ ‫ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻋﻠﻤﺎﻯ ﺁﻥ ﻋﻬﺪ ﺑﻮﺩﻩﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ‬

‫ﺍﺳﻢ ﻭ ﺭﺳﻢ ﺟﻤﻴﻊ ﺩﺭ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﮐﺜﺮ ﺁﻳﺎﺕ ﻭ‬

‫ﺍﺧﺒﺎﺭ ﻣﺴﺘﻔﺎﺩ ﻣﻰ ﺷﻮﺩ َﻟﻮ َﺍﻧ ُﺘﻢ ِﺑ َﻄ ِ‬ ‫ﻭﻥ‪ .‬ﭘﺲ ﻗﺪﺭﻯ‬ ‫ﺮﻑ ﺍﻪﻠﻟ َﺗ ُ‬ ‫ﻨﻈ ُﺮ َ‬

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‫ﺑﻪ ﺩﻳﺪﻩ ﺑﺼﻴﺮﺕ ﺍﻟﻬﻴّﻪ ﺩﺭ ﺁﻓﺎﻕ ﻋﻠﻢ ﺭﺑّﺎﻧﻰ ﻭ ﺍﻧﻔﺲ ﮐﻠﻤﺎﺕ‬

‫ﺗﺎ ّﻣﻪ ﺻﻤﺪﺍﻧﻴّﻪ ﺗﻌ ّﻘﻞ ﻓﺮﻣﺎﺋﻴﺪ ﺗﺎ ﺟﻤﻴﻊ ﺍﺳﺮﺍﺭ ﺣﮑﻤﺖ ﺭﻭﺣﺎﻧﻴّﻪ‬

‫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 ‫ﺷﻮﺩ‪ .‬ﻭ ﮐﻠّﻴّﻪ ﺍﻋﺘﺮﺍﺽ ﻣﺮﺩﻡ ﻭ ﺍﺣﺘﺠﺎﺟﺎﺕ ﺍﻳﺸﺎﻥ ﺍﺯ ﻋﺪﻡ‬

‫ﺣﻖ‬ ‫ﺍﺩﺭﺍﮎ ﻭ ﻋﺮﻓﺎﻥ ﺣﺎﺻﻞ ﺷﺪﻩ‪ .‬ﻣﺜ ً‬ ‫ﻼ ﺑﻴﺎﻧﺎﺗﻰ ﮐﻪ ﻃﻠﻌﺎﺕ ﺟﻤﺎﻝ ّ‬ ‫ﺩﺭ ﻋﻼﻣﺎﺕ ﻇﻬﻮﺭ ﺑﻌﺪ ﻓﺮﻣﻮﺩﻧﺪ ﺁﻥ ﺑﻴﺎﻧﺎﺕ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ ﻭ‬

‫ﻳﻪ ﺣﻘﻴﻘﺖ ﺁﻥ ﻭﺍﺻﻞ ﻧﺸﺪﻧﺪ ﻟﻬﺬﺍ َﻋ َﻠﻢ ﻓﺴﺎﺩ ﺑﺮﺍﻓﺮﺍﺧﺘﻨﺪ ﻭ‬

‫ﺭﺍﻳﺎﺕ ﻓﺘﻨﻪ ﺑﺮﭘﺎ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺗﺄﻭﻳﻞ ﮐﻠﻤﺎﺕ‬ ‫ﺣﻤﺎﻣﺎﺕ ﺍﺯﻟﻴّﻪ ﺭﺍ ﺟﺰ ﻫﻴﺎﮐﻞ ﺍﺯﻟﻴّﻪ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﻧﻐﻤﺎﺕ ﻭﺭﻗﺎء‬ ‫ﻣﻌﻨﻮﻳّﻪ ﺭﺍ ﺟﺰ ﺳﺎﻣﻌﻪ ﺍﻫﻞ ﺑﻘﺎ ﻧﺸﻨﻮﺩ‪ .‬ﻫﺮﮔﺰ ﻗﺒﻄﻰ ﻇﻠﻢ ﺍﺯ‬

‫ﺷﺮﺍﺏ ﺳﺒﻄﻰ ﻋﺪﻝ ﻧﺼﻴﺐ ﻧﺪﺍﺭﺩ ﻭ ﻓﺮﻋﻮﻥ ﮐﻔﺮ ﺍﺯ ﺑﻴﻀﺎﻯ ﻣﻮﺳﻰ‬

‫ﺍﻃﻼﻉ ﻧﻴﺎﺑﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ َﻣﺎ َﻳﻌ َﻠ ُﻢ ﺗﺄﻭﻳ َﻠ ُﻪ ٕﺍ ّﻻ ﺍﻪﻠﻟُ ﻭ‬ ‫ّ‬

‫ﺍﻟ ّﺮ ِ‬ ‫ﻠﻢ‪ ١".‬ﻣﻊ ﺫﻟﮏ ﺗﺄﻭﻳﻞ ﮐﺘﺎﺏ ﺭﺍ ﺍﺯ ﺍﻫﻞ ﺣﺠﺎﺏ‬ ‫ﺍﺳ ُ‬ ‫ﺨ َ‬ ‫ﻮﻥ ﻓِ ﻰ ﺍﻟﻌِ ِ‬ ‫ﻼ ﭼﻮﻥ‬ ‫ﻣﺴﺘﻔﺴﺮ ﺷﺪﻧﺪ ﻭ ﻋﻠﻢ ﺭﺍ ﺍﺯ ﻣﻨﺒﻊ ﺍﻭ ﺍﺧﺬ ﻧﻨﻤﻮﺩﻧﺪ‪ .‬ﻣﺜ ً‬

‫ﺍﻳّﺎﻡ 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 ‫ﺗﻮﺭﺍﺕ ﻣﻮﻋﻮﺩ ﺍﺳﺖ ﺑﺎﻳﺪ ﻣﺮ ّﻭﺝ ﻭ‬ ‫ّ‬

‫ﺍﻳﻦ ﺟﻮﺍﻥ ﻧﺎﺻﺮﻯ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﻣﺴﻴﺢ ﺍﻪﻠﻟ 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 ‫ﻗﺪﺱ ﺍﺣﺪﻳّﻪ ﻭ ﻣﻄﺎﻟﻊ ﻧﻮﺭ ﺍﺯﻟﻴّﻪ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﺩﺭ ﺍﺑﺪﺍﻉ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٧‬‬

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‫ﺹ ‪١٢‬‬ ‫ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﻫﻨﻮﺯ ﻳﻬﻮﺩ ﺑﻪ ﺣﺠﺒﺎﺕ ﻧﻔﺴﻴّﻪ ﺷﻴﻄﺎﻧﻴّﻪ ﻭ ﻇﻨﻮﻧﺎﺕ‬

‫ﺍﻓﮑﻴّﻪ ﻧﻔﺴﺎﻧﻴّﻪ ﻣﺤﺘﺠﺐ ﺑﻮﺩﻩ ﻭ ﻫﺴﺘﻨﺪ ﻭ ﻣﻨﺘﻈﺮﻧﺪ ﮐﻪ ﻫﻴﮑﻞ‬

‫ﻣﺠﻌﻮﻝ ﺑﺎ ﻋﻼﻣﺎﺕ ﻣﺬﮐﻮﺭﻩ ﮐﻪ ﺧﻮﺩ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻰ ﻇﺎﻫﺮ‬

‫ِﮏ َﺍ َﺧ َﺬ ُﻫﻢ ﺍﻪﻠﻟ ِﺑ َﺬﻧ ِﺒﻬﻢ َﻭ َﺍ َﺧ َﺬ َﻋﻨ ُﻬﻢ ُﺭﻭﺡ ﺍﻻﻳﻤﺎﻥ‬ ‫ﺧﻮﺍﻫﺪ ﺷﺪ‪َ .‬ﮐﺬﻟ َ‬ ‫ﺍﻟﺠﺤﻴﻢ‪ .‬ﻭ ﺍﻳﻦ ﻧﺒﻮﺩ ﻣﮕﺮ ﺍﺯ ﻋﺪﻡ‬ ‫َﻭ َﻋﺬ‪َ ‬ﺑ ُﻬﻢ ِﺑ َﻨﺎ ٍﺭ ﮐﺎ َﻧﺖ ﻓﻰ ﻫﺎﻭﻳﺔِ َ‬ ‫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 ‫ﻈﺮﻳﻦ‪ .‬ﻭ ﻟﻢ‬ ‫ﺍﻟﻤﻨ َﺘ‬ ‫ﻦ ُ‬ ‫َ‬ ‫ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻟﻘﺎءﺍﻪﻠﻟ ﻓﺎﺋﺰ ﻧﮕﺸﺘﻨﺪ َﻭ َﮐﺎ ُﻧﻮﺍ ﻣِ َ‬

‫ﺗﻤﺴﮏ‬ ‫ﻳﺰﻝ ﻭ ﻻ ﻳﺰﺍﻝ ﺟﻤﻴﻊ ﺍﻣﻢ ﺑﻪ ﻫﻤﻴﻦ ﺟﻌﻠﻴّﺎﺕ ﺍﻓﮑﺎﺭ ﻧﺎﻻﺋﻘﻪ‬ ‫ّ‬

‫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 ‫ﺑﻪ ﺗﻐﻨّﻴﺎﺕ ﺧﻮﺵ ﻋﺮﺍﻗﻰ ﻧﻈﺮ ﺑﻪ ﺧﻮﺍﻫﺶ ﺁﻥ ﺟﻨﺎﺏ ﺩﺭ ﺍﻳﻦ‬

‫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

‫ﻌﻴﻦ َﻟ َﻌ ‪‬ﻞ َﻳﺠﺮﻯ ﻣِ ﻦ َﻫﺬﺍ ﺍﻟ َﻘ َﻠﻢ ﻣﺎ َﻳﺤﻴﻰ ﺑﻪ‬ ‫َﻋﻠﻰ ﺍﻪﻠﻟِ َﺍﺗ‪ِ ‬ﮑ ُﻞ ﻭ ﺑﻪ َﺍﺳ َﺘ ُ‬

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‫ﺹ ‪۱۳‬‬

‫ﻦ‬ ‫ﻦ ﺍﻟ ُ‬ ‫َﺍﻓ‪َ ِٔ ‬ﺪ ُﺓ ﺍﻟﻨّ ِ‬ ‫ﺴﻤ َﻌ ‪‬‬ ‫ﺎﺱ ِﻟ َﻴ ُﻘﻮ َﻣ ‪‬‬ ‫ﮑ ‪‬ﻞ َﻋﻦ َﻣﺮﺍﻗِ ﺪ َﻏﻔ َﻠﺘ ِ​ِﻬﻢ َﻭ َﻳ َ‬

‫ﺍﻃﻮﺍ َﺭ َﻭ َﺭ ِ‬ ‫ﻻ َﺣﺪﻳ‪‬ﺔ ﻣِ ﻦ َﺍ ِ‬ ‫ﺠ ٍﺮ‬ ‫ﻗﺎﺕ‬ ‫ﻳﺪﻯ‬ ‫ﻭﺿﺔِ ﺍ َ‬ ‫َ‬ ‫ِ‬ ‫ﺍﻟﻔﺮﺩﻭﺱ ﻣِ ﻦ َﺷ َ‬ ‫ﮐﺎﻥ ﻓﻰ ﺍﻟ ‪‬ﺮ َ‬

‫ﺍﻟ ُﻘﺪ َﺭﺓِ ﺑ ‪‬ﺎ ِ‬ ‫ﺫﻥ ﺍﻪﻠﻟِ َﻣ ْﻐ ُﺮﻭﺳﴼ‪ .‬ﺑﺮ ﺍﻭﻟﻰ ﺍﻟﻌﻠﻢ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺑﻮﺩﻩ ﮐﻪ ‪١٩‬‬

‫ﭼﻮﻥ ﻧﺎﺭ ﻣﺤﺒّﺖ ﻋﻴﺴﻮﻯ ﺣﺠﺒﺎﺕ ﺣﺪﻭﺩ ﻳﻬﻮﺩ ﺭﺍ ﺳﻮﺧﺖ ﻭ‬

‫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

‫ﮔﻔﺘﻪ ﺍﻡ‪ ١".‬ﻭ ﺍﻳﻦ ﺩﻭ ﻋﺒﺎﺭﺕ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻳﮑﻰ ﺍﺳﺖ َﻟﻮ َﺍﻧ ُﺘﻢ ﻓِ ﻰ‬

‫ﺸﻬ ُﺪﻭﻥ‪ .‬ﻭ ﺍﮔﺮ ﺑﻪ ﺩﻳﺪﻩ ﺑﺼﻴﺮﺕ‬ ‫َﻣﻈﺎﻫﺮ ﺍﻟﺘ‪‬ﻮﺣﻴﺪ ِﺑ َﻌ ِ‬ ‫ﻴﻦ ﺍﻪﻠﻟ َﺗ َ‬

‫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 ﻣِ ﻦ ﻋﻨﺪﺍﻪﻠﻟ ﺑﻮﺩﻩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻪ ﺩﺭ ﺧﻮﺩﺷﺎﻥ ﻓﺮﻗﻰ‬

‫ﻣﺸﻬﻮﺩ ﻭ ﻧﻪ ﺩﺭ ﮐﺘﺎﺑﺸﺎﻥ ﻏﻴﺮﻳّﺘﻰ ﻣﻠﺤﻮﻅ ﺯﻳﺮﺍ ﮐﻪ ﻫﺮ ﺩﻭ ﻗﺎﺋﻢ‬

‫ﺑﻪ ﺍﻣﺮﺍﻪﻠﻟ ﺑﻮﺩﻧﺪ ﻭ ﻫﻢ ﻧﺎﻃﻖ ﺑﻪ ﺫﮐﺮ ﺍﻪﻠﻟ ﻭ ﮐﺘﺎﺏ ﻫﺮ ﺩﻭ ﻫﻢ‬

‫ُﻣﺸﻌﺮ ﺑﺮ ﺍﻭﺍﻣﺮ ﺍﻪﻠﻟ 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

‫ﺹ ‪١٤‬‬ ‫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 ‫ﺩﺭ ﺍﻳّﺎﻡ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ّ‬

‫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

‫ﺍﺗّﺤﺎﺩ 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 ‫ﻋﻼﻣﺖ ﺭﺟﻌﺖ ﻭ ﻇﻬﻮﺭ ﭼﻴﺴﺖ ﻭ ﭼﻪ ﻭﻗﺖ ﺍﻳﻦ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ‬

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‫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 ﺍﻪﻠﻟ ﺑﺮ‬ ‫ﻋﺒﺎﺩﺍﻪﻠﻟ 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 ّ‬

‫ﮑ ْﻢ‬ ‫ﻳﺪ ﻣِ ْﻨ ُ‬ ‫ﮑ ْﻢ ِﻟ َﻮ ْﺟﻪِ ﺍﻪﻠﻟِ ﻻ ُﻧ ِﺮ ُ‬ ‫ﻣﺰﺩﻯ ﻃﻠﺐ ﻧﻤﺎﻳﻢ‪ٕ " .‬ﺍﻧ‪‬ﻤﺎ ُﻧﻄﻌِ ُﻤ ُ‬

‫ﮑﻮﺭﴽ‪ ١".‬ﻭ ﺍﻳﻦ ﻃﻌﺎﻣﻰ ﺍﺳﺖ ﮐﻪ ﺍﺭﻭﺍﺡ ﻭ ﺍﻓﺌﺪﻩ‬ ‫َﺟ َﺰﺍًء ﻭ ﻻ ُﺷ ُ‬

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

‫ﺍﻟﺴﻤﺎء‪ ٢ ".‬ﻭ ﺍﻳﻦ ﻣﺎﺋﺪﻩ‬ ‫ﻦ ‪‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﺭﺑ‪‬ﻨﺎ َﺍ ْﻧﺰﻝْ َﻋ َﻠﻴ َﻨﺎ َﻣﺎ‪ِٔ‬ﺪ ًﺓ ﻣِ َ‬

‫ﮐﻞ ﺣﻴﻦ ﺍﺯ‬ ‫ﻫﺮﮔﺰ ﺍﺯ ﺍﻫﻠﺶ ﻣﻘﻄﻮﻉ ﻧﺸﻮﺩ ﻭ ﻧﻔﺎﺩ ﻧﺠﻮﻳﺪ ﻭ ﺩﺭ ّ‬ ‫ﺷﺠﺮﻩ ﻓﻀﻞ ﻣﻰ ﺭﻭﻳﺪ ﻭ ﺍﺯ ﺳﻤﺎﻭﺍﺕ ﺭﺣﻤﺖ ﻭ ﻋﺪﻝ ﻧﺎﺯﻝ‬

‫ﺠ َﺮﺓٍ‬ ‫ﻣﻰ ﺷﻮﺩ‪.‬ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪َ " :‬ﻣ َﺜ ً‬ ‫ﻼ َﮐﻠ َِﻤ ًﺔ َﻃﻴِّ َﺒ ًﺔ َﮐ َﺸ َ‬ ‫ﺍﻟﺴ َﻤﺎء ُﺗﺆﺗﻰ ُﺍ ُﮐ َﻠﻬﺎ‬ ‫َﻃﻴِّ َﺒ ٍﺔ َﺍﺻ ُﻠ َﻬﺎ َﺛﺎ ِﺑ ٌ‬ ‫ﺖ ﻭ َﻓﺮ ُﻋ َﻬﺎ ﻓِ ﻰ ‪‬‬

‫ﻴﻦ‪ ٣".‬ﺣﻴﻒ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﻳﻦ ﻋﻄﻴّﻪ ﻟﻄﻴﻔﻪ ﺧﻮﺩ ﺭﺍ ﻣﻨﻊ ﻧﻤﺎﻳﺪ ﻭ ‪٢٣‬‬ ‫ُﮐ ‪‬ﻞ ِﺣ ٍ‬

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

‫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

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‫‪٣‬ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺁﻳﻪ ‪٢٥-٢٤‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‪ ،‬ﺁﻳﻪ‪١١٤‬‬

‫ﺹ ‪١٦‬‬ ‫ﺍﺯﻟﻰ ﺩﺭ ﺷﻮﺭ ﻭ ﺗﻐﻨّﻰ ﺍﺳﺖ ﻭ ﺑﻬﺎﺭ ﺍﻟﻬﻰ ﺩﺭ ﺟﻠﻮﻩ ﻭ ﺗﺰﻳﻴﻦ‬

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

‫ﺍﺳﺖ ﻧﺼﻴﺤﺖ ﺍﻳﻦ ﻋﺒﺪ ﺁﻥ ﺟﻨﺎﺏ ﻭ ﺍﺣﺒّﺎﻯ ﺧﺪﺍ ﺭﺍ‪َ .‬ﻓ َﻤﻦ َﺷﺎَء‬ ‫ﻨﻪ ﻭ‬ ‫َﻓ ْﻠ ُﻴ ْﻘ ِﺒ ْﻞ ﻭ َﻣﻦ َﺷﺎَء َﻓﻠ ُﻴ ْﻌ ِﺮﺽ‪ٕ .‬ﺍ ‪‬ﻥ ﺍﻪﻠﻟَ َ‬ ‫ﮐﺎﻥ َﻏﻨﻴّﴼ َﻋ ُ‬

‫ﺸﺎﻫ ُﺪ َﻭ ُﻳ َﺮﻯ‪ .‬ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻧﻐﻤﺎﺕ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﮐﻪ ﺩﺭ ﺭﺿﻮﺍﻥ‬ ‫َﻋ ّﻤﺎ ُﻳ َ‬

‫ﺍﻧﺠﻴﻞ ﺑﻪ ﺍﻟﺤﺎﻥ ﺟﻠﻴﻞ ﺩﺭ ﻋﻼﺋﻢ ﻇﻬﻮﺭ ﺑﻌﺪ ﻓﺮﻣﻮﺩﻩ‪ .‬ﺩﺭ ﺳﻔﺮ ﺍ ّﻭﻝ‬ ‫ﮐﻪ ﻣﻨﺴﻮﺏ ﺑﻪ ﻣﺘّﻰ ﺍﺳﺖ ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻧﺪ ﺍﺯ ﻋﻼﻣﺎﺕ‬

‫ﻗﺖ ﻣِ ﻦ َﺑ ِ‬ ‫ﻇﻬﻮﺭ ﺑﻌﺪ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩ‪" :‬ﻭ ﻟِﻠ َﻮ ِ‬ ‫ﺎﻡ‬ ‫ﺿﻴﻖ‬ ‫ﻌﺪ‬ ‫ِ‬ ‫ﺗﻠﮏ ﺍ َ‬ ‫َ‬ ‫ﻻﻳ ّ ِ‬ ‫ﻦ‬ ‫ﺿﻮَء ُﻩ ﻭ ﺍﻟ َ‬ ‫ُﺗﻈ َﻠﻢ ‪‬‬ ‫ﺍﻟﺸ ُ‬ ‫ﺐ َﺗ َﺘﺴﺎ َﻗ ُﻂ ﻣِ َ‬ ‫ﻤﺲ ﻭﺍﻟ َﻘ َﻤ ُﺮﻻ ُﻳﻌﻄﻰ َ‬ ‫ﮑﻮﺍﮐِ ُ‬

‫ِ‬ ‫ﺍﻻﻧﺴﺎﻥ‬ ‫ﺍﺑﻦ‬ ‫ﻈﻬ ُﺮ َﻋ‬ ‫ﺍﻟﺴﻤﺎء َﻭ ُﻗ ّﻮﺍ ُﺓ ﺍ َ‬ ‫ﻼﻣﺎﺕ ِ‬ ‫ﻻ ِ‬ ‫ﺭﺽ َﺗ ‪‬‬ ‫‪‬‬ ‫ُ‬ ‫ﺮﺗﺞ‪.‬ﺣﻴ َﻨ‪ٍ ِٔ ‬ﺬ َﺗ َ‬ ‫ﻻﻧﺴﺎﻥ ﺁﺗﻴﴼ‬ ‫ﺭﺽ َﻭ َﻳ َ‬ ‫ﻮﺡ ُﮐ ‪‬ﻞ َﻗﺒﺎ‪ِ ِٔ‬ﻞ ﺍ َ‬ ‫ﺍﺑﻦ ﺍ ٕ‬ ‫ﻻ ِ‬ ‫ﻓﻰ ّ‬ ‫ﺍﻟﺴﻤﺎء َﻭ َﻳ ُﻨ ُ‬ ‫ﺮﻭﻥ َ‬

‫ﺠﺪ َﮐﺒﻴ ٍﺮ ﻭ ُﻳ ِ‬ ‫ﺍﻟﺴﻤﺎء َﻣ َﻊ ُﻗ ّﻮﺍﺓٍ ﻭ َﻣ ٍ‬ ‫ﻣﻊ‬ ‫َﻋﻠﻰ‬ ‫ﺮﺳ ُﻞ َﻣﻼ‪َ ِٔ‬‬ ‫ﮑ َﺘ ُﻪ َ‬ ‫ِ‬ ‫ﺳﺤﺎﺏ ‪‬‬ ‫ﺻ ِ‬ ‫ﻈﻴﻢ‪ ١".‬ﺍﻧﺘﻬﻰ‪ .‬ﺗﺮﺟﻤﻪ ﺁﻥ ﺑﻔﺎﺭﺳﻰ ﺍﻳﻦ‬ ‫ﻮﺕ ّ‬ ‫َ‬ ‫ﺍﻟﺴﺎ ُﻓﻮ ِﺭ ﺍﻟ َﻌ ِ‬

‫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 ‫‪ -١‬ﺍﻧﺠﻴﻞ ﻣﺘّﻰ‪ ،‬ﻓﺼﻞ ‪ ،٢٤‬ﺁﻳﻪ ‪٣١-٢٩‬‬

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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 ‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻰ ﺑﻴﻨﻨﺪ ﺧﻼﻳﻖ ﺁﻥ ﺟﻤﺎﻝ ﺍﺣﺪﻳّﻪ ﺭﺍ ﮐﻪ ﻣﻰ ﺁﻳﺪ ﺍﺯ‬ ‫ﺁﺳﻤﺎﻥ ﺩﺭ ﺣﺎﻟﺘﻰ ﮐﻪ ﺳﻮﺍﺭ ﺑﺮ ﺍﺑﺮ ﺍﺳﺖ ﺑﺎ ﻗ ّﻮﺕ ﻭ ﺑﺰﺭﮔﻰ ﻭ‬

‫ﺑﺨﺸﺸﻰ ﺑﺰﺭﮒ ﻭ ﻣﻰ ﻓﺮﺳﺘﺪ ﻣﻼﺋﮑﻪ ﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺻﺪﺍﻯ‬ ‫ﺳﺎﻓﻮﺭ ﻋﻈﻴﻢ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻭ ﺩﺭ ﺍﺳﻔﺎﺭ ﺛﻼﺛﻪ ﺩﻳﮕﺮ ﮐﻪ ﻣﻨﺴﻮﺏ ﺑﻪ‬ ‫ﻟﻮﻗﺎ ﻭ ﻣﺮﻗﺲ ﻭ ﻳﻮﺣﻨّﺎ ﺍﺳﺖ ﻫﻤﻴﻦ ﻋﺒﺎﺭﺍﺕ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﭼﻮﻥ‬ ‫ﺩﺭ ﺍﻟﻮﺍﺡ ﻋﺮﺑﻴّﻪ ﺑﻪ ﺗﻔﺼﻴﻞ ﻣﺬﮐﻮﺭ ﺷﺪ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻦ ﺍﻭﺭﺍﻕ‬

‫ﻣﺘﻌ ّﺮﺽ 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 ‫ّ‬

‫ﻣﺤﻤﺪﻳّﻪ ﻭ ﺍﺯ ﺳﺤﺎﺏ ﻓﻀﻞ ﺍﺣﻤﺪﻳّﻪ ﻣﻤﻨﻮﻉ‬ ‫ﺷﺮﻳﻌﻪ ﻓﻴﺾ‬ ‫ّ‬

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

‫ﺯﻳﺎﺭﺕ ﺟﻤﺎﻝ ﺳﻠﻄﺎﻥ ﺟﻼﻝ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪﻧﺪ ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ‬

‫ﺷﻤﺲ ﺍﺣﻤﺪﻳّﻪ ﭼﻨﻴﻦ ﻋﻼﻣﺎﺕ ﮐﻪ ﻣﺬﮐﻮﺭ ﺷﺪ ﺑﻪ ﻇﻬﻮﺭ ﻧﻴﺎﻣﺪ‪.‬‬

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

‫ﺟﻮﻫﺮ ﺭﻭﺡ ﺑﻪ ﻣﻘ ّﺮ ﺑﻘﺎﻯ ﺳﻠﻄﻨﺖ ﺧﻮﺩ ﺭﺍﺟﻊ ﺷﺪ ﻭ ﻧﻔﺨﻪ ﺩﻳﮕﺮ‬

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

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‫ﻋﺒﺎﺭﺕ ﮔﺬﺷﺘﻪ‪ ،‬ﺑﻴﺎﻥ ﺩﻳﮕﺮ ﺩﺭ ﺍﻧﺠﻴﻞ ﻫﺴﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬

‫ﺰﻭﻻﻥ َﻭ ِ‬ ‫ِ‬ ‫ﻭﻝ"‪ ١‬ﮐﻪ ﻣﻌﻨﻰ‬ ‫ﺍﻻﺭﺽ َﺗ‬ ‫ﻤﺎء َﻭ‬ ‫ﻦ َﮐﻼﻣﻰ ﻻ ُﻳﺰ ُ‬ ‫ﻟﮑ ْ‬ ‫" َﺍ ‪‬‬ ‫ُ‬ ‫ﻟﺴ ُ‬

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

‫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 ‫ﻣﺤ ّﻘﻘﻪ ﻣﺴﻠّﻤﻪ ﺍﺳﺖ ﻧﺰﺩ ﺍﻳﺸﺎﻥ‪ .‬ﻭ ﭼﻨﺎﻥ ﺍﻋﺘﻘﺎﺩ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ‬

‫ﺍﮔﺮ ﻧﻔﺴﻰ ﻫﻢ ﻣﺒﻌﻮﺙ ﺷﻮﺩ ﺑﻪ ﺟﻤﻴﻊ ﻋﻼﻣﺎﺕ ﻣﻮﻋﻮﺩﻩ ﻭ ﺑﺮ‬

‫ﺧﻼﻑ ﺣﮑﻢ ﻇﺎﻫﺮ ﺩﺭ ﺍﻧﺠﻴﻞ ﺣﮑﻢ ﻧﻤﺎﻳﺪ ﺍﻟﺒﺘّﻪ ﺍﺫﻋﺎﻥ ﻧﮑﻨﻨﺪ ﻭ‬ ‫ﻗﺒﻮﻝ ﻧﻨﻤﺎﻳﻨﺪ ﺑﻠﮑﻪ ﺗﮑﻔﻴﺮ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺳﺘﻬﺰﺍء ﮐﻨﻨﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ‬

‫ﻣﺤﻤﺪﻳّﻪ ﻣﺸﻬﻮﺩ ﺷﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﻣﻌﺎﻧﻰ ﺍﻳﻦ ﮐﻠﻤﺎﺕ‬ ‫ﻇﻬﻮﺭ ﺷﻤﺲ‬ ‫ّ‬

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

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

‫ﺹ ‪۱۹‬‬ ‫ﻗﺼﻮﻯ ﻭ ﺳﺪﺭﻩ ﻣﻨﺘﻬﻰ ﻣﺤﺠﻮﺏ ﺷﺪﻩﺍﻧﺪ ﺍﺯ ﻇﻬﻮﺭﺍﺕ ﺍﺣﺪﻳّﻪ ﺩﺭ‬

‫ﻫﺮ ﻇﻬﻮﺭ ﺑﻪ ﺗﻤﺎﻡ ﺧﻀﻮﻉ ﺳﺆﺍﻝ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺍﻟﺒﺘّﻪ ﺑﻪ ﺍﻧﻮﺍﺭ ﺷﻤﺲ‬ ‫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 ‫ﻣﺤﻞ ﺗﺠﻠّﻰ ﺫﺍﺕ ﺍﺳﺖ ﻣﺤﺠﻮﺏ‬ ‫ﻧﺸﻮﻧﺪ ﻭ ﺍﺯ ﻣﺼﺒﺎﺡ ﺍﺣﺪﻳّﻪ ﮐﻪ‬ ‫ّ‬ ‫ﻧﮕﺮﺩﻧﺪ‪ .‬ﻗﻮﻟﻪ‪" :‬ﻣِ ﻦ َﺑ ِ‬ ‫ِﻠﮏ ﺍﻻﻳّﺎﻡ"‪ ،‬ﻳﻌﻨﻰ ﻭﻗﺘﻰ ﮐﻪ‬ ‫ﻌﺪ‬ ‫ِ‬ ‫ﺿﻴﻖ ﺗ َ‬

‫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

‫ﻦ ﺗﺒﺪﻳﻞ ﮔﺮﺩﺩ ﻭ ﻫﺪﺍﻳﺖ ﺑﻪ ﺷﻘﺎﻭﺕ ﺭﺍﺟﻊ‬ ‫ﺷﻮﺩ ﻭ ﻋﻠﻢ ﺑﻪ ﻇ ّ‬

‫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 ‫ﺍﺑﻮﺍﺏ ﻋﻠﻢ ﺍﻟﻬﻰ ﺑﻪ ﻣﻔﺎﺗﻴﺢ ﻗﺪﺭﺕ ﺭﺑّﺎﻧﻰ ﻣﻔﺘﻮﺡ ﮔﺸﺘﻪ ﻭ ﺟﻮﺍﻫﺮ‬

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‫ﺹ ‪٢٠‬‬ ‫ﻭﺟﻮﺩ ﻣﻤﮑﻨﺎﺕ ﺑﻪ ﻧﻮﺭ ﻋﻠﻤﻰ ﻭ ﻓﻴﻮﺿﺎﺕ ﻗﺪﺳﻰ ﻣﻨ ‪‬ﻮﺭ ﻭ ﻣﻬﺘﺪﻯ‬ ‫ﮔﺸﺘﻨﺪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺩﺭ ﻫﺮ ﺷﻰء ﺑﺎﺑﻰ ﺍﺯ ﻋﻠﻢ ﺑﺎﺯ ﮔﺸﺘﻪ ﻭ ﺩﺭ‬

‫ﻫﺮ ﺫﺭ ّﻩ ﺁﺛﺎﺭﻯ ﺍﺯ ﺷﻤﺲ ﻣﺸﻬﻮﺩ ﺷﺪﻩ‪ .‬ﻭ ﺑﺎ ﻫﻤﻪ ﺍﻳﻦ ﻇﻬﻮﺭﺍﺕ‬

‫ﻋﻠﻤﻰ ﮐﻪ ﻋﺎﻟﻢ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﻫﻨﻮﺯ ﺑﺎﺏ ﻋﻠﻢ ﺭﺍ ﻣﺴﺪﻭﺩ‬

‫ﺗﻤﺴﮏ‬ ‫ﻦ‬ ‫ّ‬ ‫ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﺍﻣﻄﺎﺭ ﺭﺣﻤﺖ ﺭﺍ ﻣﻘﻄﻮﻉ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﺑﻪ ﻇ ّ‬

‫ﺟﺴﺘﻪ‪ ،‬ﺍﺯ ﻋﺮﻭﺓ ﺍﻟﻮﺛﻘﺎﻯ ﻣﺤﮑﻢ ﻋﻠﻢ ﺩﻭﺭ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﻭ ﺁﻧﭽﻪ ﺍﺯ‬ ‫ﺍﻳﺸﺎﻥ ﻣﻔﻬﻮﻡ ﻣﻰ ﺷﻮﺩ ﮔﻮﻳﺎ ﺑﻪ ﻋﻠﻢ ﻭ ﺑﺎﺏ ﺁﻥ ﺑﺎﻟﻔﻄﺮﻩ ﺭﻏﺒﺘﻰ‬ ‫ﻦﻭ‬ ‫ﻧﺪﺍﺭﻧﺪ ﻭ ﺩﺭ ﺧﻴﺎﻝ ﻇﻬﻮﺭ ﺁﻥ ﻫﻢ ﻧﻴﺴﺘﻨﺪ ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ ﻇ ّ‬

‫ﮔﻤﺎﻥ‪ ،‬ﺍﺑﻮﺍﺑﻰ ﺑﺮﺍﻯ ﻧﺎﻥ ﻳﺎﻓﺘﻪﺍﻧﺪ ﻭ ﺩﺭ ﻇﻬﻮﺭ ﻣﻈﻬﺮ ﻋﻠﻢ‪ ،‬ﺟﺰ‬

‫ﺍﻧﻔﺎﻕ ﺟﺎﻥ ﭼﻴﺰﻯ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ‪ .‬ﻟﻬﺬﺍ ﺍﻟﺒﺘّﻪ ﺍﺯ ﺍﻳﻦ ﮔﺮﻳﺰﺍﻧﻨﺪ ﻭ ﺑﻪ ﺁﻥ‬

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

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

‫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.‬‬ ‫ﻣﻘﺪﻡ ﺑﺮ ﺗﻘﺪﻳﺮﺍﺕ ﺭﺑّﺎﻧﻰ ﺩﺍﻧﻨﺪ‪ .‬ﺍﺯ ﺗﺴﻠﻴﻢ‬ ‫ﺗﺰﻭﻳﺮﺍﺕ ﻧﻔﺴﺎﻧﻰ ﺭﺍ ّ‬

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

‫ﻗ ّﻮﺕ 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 ّ‬

‫ﺍﺯ ﮐﺤﻞ ﻣﻌﺎﺭﻑ ﺍﻟﻬﻰ ﺭﻭﺷﻦ ﺷﻮﺩ ﻣﻼﺣﻈﻪ ﻣﻰ ﮐﻨﺪ َﺳ ُﺒﻌﻰ ﭼﻨﺪ‬

‫ﺹ ‪٢١‬‬ ‫ﺭﺍ ﮐﻪ ﺑﺮ ﻣﺮﺩﺍﺭﻫﺎﻯ ﻧﻔﻮﺱ ﻋﺒﺎﺩ ﺍﻓﺘﺎﺩﻩﺍﻧﺪ‪ .‬ﺣﺎﻝ ﮐﺪﺍﻡ ﺿﻴﻖ ﻭ‬

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‫ﺗﻨﮕﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯﻳﺪ ﺍﺯ ﻣﺮﺍﺗﺐ ﻣﺬﮐﻮﺭﻩ ﺑﺎﺷﺪ ﮐﻪ ﺍﮔﺮ ﻧﻔﺴﻰ‬ ‫ﻃﻠﺐ ﺣ ّﻘﻰ ﻭ ﻳﺎ ﻣﻌﺮﻓﺘﻰ ﺑﺨﻮﺍﻫﺪ ﻧﻤﺎﻳﺪ ﻧﻤﻰ ﺩﺍﻧﺪ ﻧﺰﺩ ﮐﺪﺍﻡ ﺭﻭﺩ ﻭ‬

‫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 ‫ﺍﺧﺘﺼﺎﺭ ﺩﻳﮕﺮ ﻣﺘﻌ ّﺮﺽ ﺫﮐﺮ ﻋﺒﺎﺭﺍﺕ ﺣﺪﻳﺚ ﻧﺸﺪﻩ ﺍﻡ‪ .‬ﺣﺎﻝ ﺍﮔﺮ‬

‫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 ّ‬ ‫ﻣﺸﻬﻮﺩ ﻧﮕﺮﺩﺩ ﻭ ﺍﻟﺒﺘّﻪ ﮔﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺷﺮﻁ ﻇﻬﻮﺭ ﻧﻴﺎﻓﺘﻪ‬

‫ﭼﻨﺎﻧﭽﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺿﻴﻖ‪ ،‬ﺿﻴﻖ ﺍﺯ‬ ‫ﻣﻌﺎﺭﻑ ﺍﻟﻬﻴّﻪ ﻭ ﺍﺩﺭﺍﮎ ﮐﻠﻤﺎﺕ ﺭﺑّﺎﻧﻴّﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻳّﺎﻡ ﻏﺮﻭﺏ‬ ‫ﺷﻤﺲ ﻭ ﻣﺮﺍﻳﺎﻯ ﺍﻭ ﻋﺒﺎﺩ ﺩﺭ ﺗﻨﮕﻰ ﻭ ﺳﺨﺘﻰ ﺍﻓﺘﻨﺪ ﻭ ﻧﺪﺍﻧﻨﺪ ﺑﻪ‬

‫ﺄﻭﻳﻞ‬ ‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﻨﺪ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ ﺷﺪ‪َ .‬ﮐ‬ ‫ﺬﻟﮏ ُﻧ َﻌﻠِّ ُﻤ َ‬ ‫َ‬ ‫ﮏ ﻣِ ﻦ َﺗ ِ‬ ‫ﮐﻪ ّ‬

‫ِ‬ ‫ﻻ‬ ‫ﮑﻤﺔِ ِﻟ َﺘ ‪‬ﻄﻠ َِﻊ ِﺑﻤﺎ ُﻫﻮ‬ ‫ﻴﮏ ﻣِ ﻦ َﺍﺳﺮﺍ ِﺭ ِ‬ ‫ﺣﺎﺩﻳﺚ َﻭ ُﻧﻠﻘﻰ َﻋ َﻠ َ‬ ‫ﺍ َ‬ ‫ﺍﻟﺤ َ‬ ‫ﺍﻟﻌﻠﻢ ﻭ‬ ‫ﺄﺱ‬ ‫ﺍﻟﻤﻘﺼﻮ ُﺩ َﻭ َﺗ ُ‬ ‫ﮑ َ‬ ‫ّﺬﻳﻦ ُﻫﻢ َﺷ ِﺮ ُﺑﻮﺍ ﻣِ ﻦ َﮐ ِ‬ ‫ﻦ ﺍﻟ َ‬ ‫ﻮﻥ ﻣِ َ‬ ‫َ‬ ‫ِ‬

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‫ﺿﻮَء ُﻩ َﻭ‬ ‫ﺍﻟﻌِ ﺮﻓﺎﻥ‪ .‬ﻭ ﻗﻮﻟﻪ‪ُ " :‬ﺗﻈ َﻠ ُﻢ ‪‬‬ ‫ﺍﻟﺸ ُ‬ ‫ﻤﺲ َﻭﺍﻟ َﻘ َﻤ ُﺮ ﻻ ُﻳﻌﻄﻰ َ‬

‫ﺍﻟﺴﻤﺎء‪ ".‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﮐﻪ‬ ‫ﮑ‬ ‫ﺍﻟ َ‬ ‫ﻦ ‪‬‬ ‫ﻮﺍﮐﺐ َﺗ َﺘﺴﺎ َﻗ ُﻂ ﻣِ َ‬ ‫ُ‬

‫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 ‫ﻼ ﻳﮏ ﻣﻌﻨﻰ ﺍﺯ ﺷﻤﺲ‪،‬‬ ‫ﻣﻘﺎﻡ ﻣﻌﻨﻴﻰ ﺍﺭﺍﺩﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﻣﺜ ً‬

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

‫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 ‫ﺍﻳﻦ ﺷﻤﻮﺱ‪ ،‬ﻋﺎﻟﻢ ﺟﺪﻳﺪ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﻧﻬﺎﺭ َﺣ َﻴﻮﺍﻥ ﺟﺎﺭﻯ‬

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

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‫ﺹ ‪۲۳‬‬ ‫ﺍﺭﻭﺍﺡ ﻣﺠ ّﺮﺩﻩ ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ ﺣﻴﻮﺍﻥ ﺑﺎﻗﻴﻪ ﺑﺮ ﺍﺟﺴﺎﺩ ﻣﺮﺩﮔﺎﻥ‬

‫ﻓﺎﻧﻴﻪ ﻣﺒﺬﻭﻝ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﻳﻦ ﺷﻤﺲ ﻇﺎﻫﺮﻯ ﻳﮏ ﺁﻳﻪ‬

‫ﺍﺯ ﺗﺠﻠّﻰ ﺁﻥ ﺷﻤﺲ ﻣﻌﻨﻮﻯ ﺍﺳﺖ ﻭ ﺁﻥ ﺷﻤﺴﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ‬ ‫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 ﺭﺍﺟﻊ‪ .‬ﻣِ ﻨﻬﺎ َﻇ َﻬ ِ‬ ‫ﺮﺕ‬

‫ﺍﻟﻤ ِ‬ ‫ﺷﻴﺎء َﻭ ٕﺍﻟﻰ َﺧﺰﺍ‪ِ ِٔ‬ﻦ َﺍﻣﺮﻫﺎ َﺭ َﺟ َﻌﺖ َﻭ ﻣِ ﻨﻬﺎ ُﺑ ِﺪ ِ‬ ‫ﻨﺎﺕ َﻭ‬ ‫ﺍ َ‬ ‫ﻤﮑ ُ‬ ‫ﺋﺖ ُ‬ ‫ﻻ ُ‬

‫ٕﺍﻟﻰ َﮐﻨﺎ‪ِ ِٔ‬ﺰ ُﺣ ِ‬ ‫ﻋﺎﺩﺕ‪ .‬ﻭ ﺍﻳﻨﮑﻪ ﺩﺭ ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﻭ ﺫﮐﺮ‪،‬‬ ‫ﮑﻤﻬﺎ َ‬

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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 ٕﺍ ّﻻ 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 ّ‬ ‫َﻓ ُﺴ‬ ‫ﻒ‬ ‫َ‬ ‫ﺒﺤﺎﻥ ﺍﻪﻠﻟ ﻣِ ﻦ َﺍﻥ ُﻳﻌ َﺮ َ‬ ‫ﻮﺻ َ‬ ‫ﻑ َﺍﺻﻔﻴﺎ ُﺅﻩ ِﺑ َﻐﻴ ِﺮ ﺫﻭﺍﺗ ِ​ِﻬﻢ َﺍﻭ ُﻳ َ‬

‫َﺍﻭﻟِﻴﺎﺅ ُﻩ ِﺑ َﻐﻴ ِﺮ َﺍﻧ ُﻔ ِﺴ ِﻬﻢ‪َ .‬ﻓ َﺘﻌﺎ َﻟﻰ َﻋ ّﻤﺎ َﻳﺬ ُﮐ ُﺮ ﺍﻟﻌِ ﺒﺎ ُﺩ ﻓﻰ َﻭ ِ‬ ‫ﺻﻔ ِﻬﻢ‬

‫ﻮﻥ‪ .‬ﻭ ﺍﻃﻼﻕ ﺷﻤﻮﺱ ﺑﺮ ﺁﻥ ﺍﻧﻮﺍﺭ ﻣﺠ ّﺮﺩﻩ ﺩﺭ ‪٣٣‬‬ ‫ﻭ ﺗﻌﺎ َﻟﻰ َﻋ ّﻤﺎ ُﻫﻢ َﻳﻌ ِﺮ ُﻓ َ‬ ‫ﮐﻠﻤﺎﺕ ﺍﻫﻞ ﻋﺼﻤﺖ ﺑﺴﻴﺎﺭ ﺷﺪﻩ‪ ،‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺩﺭ ﺩﻋﺎﻯ ﻧﺪﺑﻪ‬

‫‪" :‬‬ ‫ﻳﻦ‬ ‫ﻮﺱ ّ‬ ‫ﻳﻦ ﺍ َ‬ ‫ﻳﻦ ‪‬‬ ‫ﻻﻗﻤﺎﺭ ُ‬ ‫ﺍﻟﺸ ُﻤ ُ‬ ‫ﺍﻟﻤﻨﻴ َﺮ ُﺓ؟ َﺍ َ‬ ‫ﺍﻟﻄﺎﻟِﻌ ُﺔ ؟ َﺍ َ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﺍ َ‬

‫ﺍﻟﺰ ِ‬ ‫ﺍﻫ َﺮ ُﺓ؟" ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ‬ ‫َﺍﻻ ْﻧ ُ‬ ‫ﺠ ُﻢ ّ‬ ‫ﻧﺠﻮﻡ ﺩﺭ ﻣﻘﺎﻡ ﺍ ّﻭﻟﻴّﻪ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﻭ ﺍﺻﺤﺎﺏ ﺍﻳﺸﺎﻧﻨﺪ ﮐﻪ ﺍﺯ‬

‫ﺍﻧﻮﺍﺭ ﻣﻌﺎﺭﻓﺸﺎﻥ ﻋﻮﺍﻟﻢ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﺭﻭﺷﻦ ﻭ ﻣﻨ ّﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ‬

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‫ﺹ ‪٢٤‬‬ ‫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

‫ﻣﻨ ّﻮﺭ 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 ﺍ ّﻻ ﺣﮑﻢ ﺟﻬﻞ ﻭ‬

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

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‫ﺫﻯ ﺑﺼﺮﻯ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﮐﻪ ﻧﻮﺭ ﺳﺘﺎﺭﻩ ﻣﺤﻮ‬

‫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 ‫ﻣﻨﺎﺳﺒﺖ ﻋﻠ ّﻮ ﻭ ﺷﻬﺮﺕ ﻭ ﻣﻌﺮﻭﻓﻴّﺖ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ﻋﻠﻤﺎﻯ ﻣﺴﻠّﻢ‬

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

‫ﺷﻤﺲ ﺍﻟﻬﻰ ﺑﺎﺷﻨﺪ ﺍﺯ ﺷﻤﻮﺱ ﻋﺎﻟﻴﻪ ﻣﺤﺴﻮﺑﻨﺪ ﻭ ٕﺍ ّﻻ ﺍﺯ ﺷﻤﻮﺱ‬

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‫ﺤﺴ َﺒ ِ‬ ‫ﺎﻥ‪ ١ ".‬ﻭ‬ ‫ﻤﺲ‬ ‫ﺳﺠﻴﻦ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ّ " :‬‬ ‫ّ‬ ‫ﻭﺍﻟﻘﻤ ُﺮ ِﺑ ُ‬ ‫ﺍﻟﺸ ُ‬ ‫َ‬ ‫‪١‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٥‬‬

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‫ﺹ ‪٢٥‬‬ ‫ﻣﻌﻨﻰ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻫﻢ ﮐﻪ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭﻩ ﻫﺴﺖ ﺍﻟﺒﺘّﻪ‬

‫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 ‫‪٣٧‬‬

‫ﺣﻖ‪ ،‬ﺍﻟﺒﺘّﻪ ﺍﺯ ﺣﺴﺒﺎﻥ ﻇﺎﻫﺮ ﻭ ﺑﻪ ﺣﺴﺒﺎﻥ ﺭﺍﺟﻊ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﭘﺲ‬ ‫ّ‬

‫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 ‫ّ‬

‫ﮑﻢ ﻣِ ﻦ َﺍﺛﻤﺎ ِﺭ‬ ‫ﺣﻀﺮﺕ ﻣﻨّﺎﻥ ﻣﻨ ّﻮﺭ ﮔﺮﺩﻳﻢ‬ ‫ِﮏ ُﻧﻌﻄﻴ ُ‬ ‫ﻭﺍﻟﺴﻼﻡ‪َ .‬ﮐﺬﻟ َ‬ ‫ّ‬ ‫ِ‬ ‫ﺤﺒﺮﻳﻦ‪ .‬ﻭ‬ ‫ﺍﻟﻤ‬ ‫ﻦ ﻓﻰ ِﺭ‬ ‫ﻠﻢ ِﻟ َﺘ ُ‬ ‫ﮑﻮ ُﻧ ‪‬‬ ‫ﺿﻮﺍﻥ ِﺣﮑﻤﺔِ ﺍﻪﻠﻟ َﻟ ِﻤﻦ ُ‬ ‫َ‬ ‫َﺷ َ‬ ‫ﺠﺮﺓِ ﺍﻟﻌِ ِ‬

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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 ‫ﺁﻥ ﺍﺳﺖ ﻭ ﺑﻪ ﻋﻠّﺖ ﺷﻬﺮﺕ‪ ،‬ﺍﺣﺘﻴﺎﺝ ﺫﮐﺮ ﻧﻴﺴﺖ‪ .‬ﺑﻠﮑﻪ ﺩﺭ ﻫﺮ‬

‫ﻋﺼﺮﻯ ﺣﮑﻢ ﺻﻼﺕ ﻣﺤﮑﻢ ﻭ ﻣﺠﺮﻯ ﺑﻮﺩﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺍﻧﻮﺍﺭ‬ ‫ﻣﺤﻤﺪﻳّﻪ 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.‬‬

‫ﻼ" ‪ ١‬ﻭ ﺩﺭ ﺣﺪﻳﺚ ﻫﻢ ﺍﻃﻼﻕ‬ ‫ﻦ َﻋ َﻤ ً‬ ‫" ِﻟ َﻴ ْﺒ ُﻠ َﻮ ُﮐﻢ َﺍﻳ‪ُ ‬‬ ‫ﺣﺴ ُ‬ ‫ﮑﻢ َﺍ َ‬

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

‫ﺍﻟﺼﻮ ُﻡ ِ‬ ‫ﺍﻟﺼﻠﻮ ُﺓ ُﻧﻮ ٌﺭ‪ ".‬ﻭ ﻟﮑﻦ ﺭﻭﺯﻯ ﺩﺭ ﻣﺤﻠّﻰ ﻧﺸﺴﺘﻪ‬ ‫ﻴﺎء َﻭ ‪‬‬ ‫" ‪‬‬ ‫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 ‫ﻣﻌﺒّﺮ ﮔﺸﺘﻪ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﻮﺩﻡ ﮐﻪ ﺁﻥ ﻓﻘﻴﺮ ﺑﻪ ﻗﻄﺮﻩ ﺍﻯ ﺍﺯ ﺑﺤﺮ ﻣﻌﺎﻧﻰ‬

‫ﻣﻮ ّﻓﻖ ﻧﺸﺪﻩ ﻭ ﺑﻪ ﺟﺬﻭﻩ ﺍﻯ ﺍﺯﻧﺎﺭ ﺳﺪﺭﻫﺤﮑﻤﺖ ﺭﺑّﺎﻧﻰ ﻓﺎﺋﺰ‬

‫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

‫ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﻴﺎﻥ ﺁﻥ ﺭﺍ ﻃﻠﺐ ﻧﻤﻮﺩ‪ .‬ﺫﮐﺮ ﺷﺪ ﮐﻪ ﺧﺎﺗﻢ ﺍﻧﺒﻴﺎء ﻭ ﺳﻴّﺪ‬

‫ﺍﺻﻔﻴﺎء ﺩﻳﻦ ﻣﺮﺗﻔﻊ ﺩﺭ ﻓﺮﻗﺎﻥ ﺭﺍ ﺗﺸﺒﻴﻪ ﺑﻪ ﺳﻤﺎء ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺑﻪ‬

‫ﻋﻠّﺖ ﻋﻠ ّﻮ ﻭ ﺭﻓﻌﺖ ﻭ ﻋﻈﻤﺖ ﻭ ﺍﺣﺎﻃﻪ ﺁﻥ ﺑﺮ ﺟﻤﻴﻊ ﺍﺩﻳﺎﻥ‪ .‬ﻭ‬

‫ﭼﻮﻥ ﺩﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﺩﻭ ﺭﮐﻦ ﺍﻋﻈﻢ ﺍﻗﻮﻡ ﻣﻘ ّﺮﺭ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ‬

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

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‫ﻤﺎء‬ ‫ﻫﻢ ﺩﻭ ﻧﻴّﺮ ّ‬ ‫ﻣﻘﺪﺭ ﮔﺸﺘﻪ ﮐﻪ ﺻﻮﻡ ﻭ ﺻﻼﺕ ﺑﺎﺷﺪ‪ .‬ﺍ ٕ‬ ‫ﻻﺳﻼ ُﻡ َﺳ ٌ‬ ‫‪١‬ﺳﻮﺭﻩ ﻣﻠﮏ‪ ،‬ﺁﻳﻪ ‪٢‬‬

‫ﺹ ‪٢٧‬‬ ‫ﺍﻟﺼﻠﻮ ُﺓ َﻗ َﻤ ُﺮﻫﺎ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻣﻘﺼﻮﺩ‬ ‫ﻤﺴﻬﺎ ﻭ ‪‬‬ ‫ﻭ ‪‬‬ ‫ﺍﻟﺼﻮ ُﻡ َﺷ ُ‬

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‫ﺍﺯ ﺗﻠﻮﻳﺤﺎﺕ ﮐﻠﻤﺎﺕ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ .‬ﭘﺲ ﺍﻃﻼﻕ ﺷﻤﺲ ﻭ ﻗﻤﺮ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺑﺮ ﺍﻳﻦ ﻣﻘﺎﻣﺎﺕ ﻣﺬﮐﻮﺭﻩ ﺑﻪ ﺁﻳﺎﺕ ﻧﺎﺯﻟﻪ ﻭ ﺍﺧﺒﺎﺭ‬ ‫ﻭﺍﺭﺩﻩ ﻣﺤ ّﻘﻖ ﻭ ﺛﺎﺑﺖ ﺷﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺫﮐﺮ ﺗﺎﺭﻳﮑﻰ‬ ‫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 ‫ﻮﻥ ﻣِ ﻦ‬ ‫ﻻﺑ َﺮﺍ َﺭ َﻳﺸ َﺮ ُﺑ َ‬ ‫ﻧﻴﺴﺖ ﻭ ﺟﺰ ﺍﺧﻴﺎﺭ ﺭﺍ ﻗﺴﻤﺘﻰ ﻧﻪ‪ٕ " .‬ﺍ ‪‬ﻥ ﺍ َ‬

‫ﺍﺟﻬﺎ ﮐﺎ ُﻓﻮﺭﴽ‪ ١ ".‬ﻭ ﺍﻳﻦ ﻣﺴﻠّﻢ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ‬ ‫ﮐﺄﺱ َﮐ َ‬ ‫ٍ‬ ‫ﺎﻥ ﻣِ َﺰ ُ‬

‫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 ّ‬

‫ﻣﻌﺎﺭﻑ ﻭ ﺍﻭﺍﻣﺮ ﻣﻨ ّﻮﺭ ﻭ ﻣﻬﺘﺪﻯ ﻣﻰ ﺷﺪﻧﺪ ﺗﺎﺭﻳﮏ ﻣﻰ ﺷﻮﺩ‪ ،‬ﻳﻌﻨﻰ‬

‫ﺣﮑﻤﺶ ﻭ ﺍﺛﺮﺵ ﺗﻤﺎﻡ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﻭ ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺍﮔﺮ‬

‫ﺍ ّﻣﺖ ﺍﻧﺠﻴﻞ ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﺭﺍ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﻳﺎ ﺍﺯ‬ ‫ﻣﻈﻬﺮ ﻋﻠﻢ ﺍﻟﻬﻰ ﻣﺴﺘﻔﺴﺮ ﻣﻰ ﺷﺪﻧﺪ ﺑﺪﻭﻥ ﺍﻋﺘﺮﺍﺽ ﻭ ﻟﺠﺎﺝ‪،‬‬

‫ﺍﻟﺒﺘّﻪ 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

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‫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 ّ‬ ‫َ‬ ‫ﻮﻥ"‪ ١‬ﺗﺎ ﺍﺯ ﺍﺻﺤﺎﺑﻰ‬ ‫ﺭﻫﻢ ﻓِ ﻰ َﺧ ِ‬ ‫ﻮﺿﻬﻢ َﻳﻠ َﻌ ُﺒ َ‬ ‫ﮔﺬﺍﺭ‪" ،‬ﻗﻞ ﺍﻪﻠﻟُ ُﺛ ‪‬ﻢ َﺫ ُ‬

‫‪‬ﺬﻳﻦ َﻗﺎ ُﻟﻮﺍ َﺭﺑ‪َ ‬ﻨﺎﺍﻪﻠﻟُ ُﺛ ‪‬ﻢ‬ ‫ﻣﺤﺴﻮﺏ ﺷﻮﻯ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ٕ " :‬ﺍ ‪‬ﻥ ﺍﻟ َ‬

‫ﮑ ُﺔ‪٢ ".‬‬ ‫ﺍﻟﻤﻼ‪َ ِٔ‬‬ ‫ْ‬ ‫ﺍﺳ َﺘ َﻘﺎ ُﻣﻮﺍ َﺗ َﺘ َﻨ ‪‬ﺰ ُﻝ َﻋ َﻠﻴ ِﻬ ُﻢ َ‬ ‫ﺗﺎ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺳﺮﺍﺭ ﺭﺍ ﺑﻪ‬

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

‫ﺑﺎﺩﻳﻪ ﻫﺎﻯ ﺑﻌﻴﺪﻩ ُﺑﻌﺪ ﻭ ﻫﺠﺮ ﺭﺍ ﺑﻪ ﺁﻧﻰ ﻃﻲ ﻓﺮﻣﺎﺋﻰ ﻭ ﺩﺭ ﺭﺿﻮﺍﻥ‬ ‫ّ‬ ‫ﻗﺮﺏ ﻭ ﻭﺻﻞ ﺩﺭ ﺁﺋﻰ ﻭ ﺩﺭ َﻧ َﻔﺴﻰ ﺑﻪ ﺍﻧﻔﺲ ﺍﻟﻬﻴّﻪ ﻓﺎﺋﺰ ﺷﻮﻯ‪ .‬ﻭ‬ ‫ﺑﻪ ﻗﺪﻡ ﺟﺴﺪ ﻫﺮﮔﺰ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﻃﻲ ﻧﺸﻮﺩ ﻭ ﻣﻘﺼﻮﺩ ﺣﺎﺻﻞ‬ ‫ّ‬ ‫ﮐﺎﻥ َﻋﻠﻰ‬ ‫ﺍﻟﺤ ‪‬ﻖ ِﺑ‬ ‫ﻧﻴﺎﻳﺪ‪.‬‬ ‫ِّ‬ ‫ﺎﻟﺤﻖ َﻭ َ‬ ‫‪‬‬ ‫ﻭﺍﻟﺴﻼ ُﻡ َﻋ َﻠﻰ َﻣ ِﻦ ﺍﺗ‪َ ‬ﺒ َﻊ َ‬

‫ِ‬ ‫ﺻ ِ‬ ‫ِ‬ ‫ﺎﺳﻢ ﺍﻪﻠﻟ ﻣﻮ ُﻗﻮﻓﴼ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﻓﻲ ﺷﺎﻃﻰ‬ ‫‪٤٥‬‬ ‫ﺮﺍﻁ ﺍ َ‬ ‫ﻻﻣ ِﺮ ِ‬ ‫ﺍﻟﻌﺮﻓﺎﻥ ِﺑ ِ‬ ‫ِٔ‬ ‫ﻣﻌﻨﻰ ﺁﻳﻬﻤﺒﺎﺭﮐﻪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻓﻼ ُﺍ ِ‬ ‫ﺍﻟﻤﺸﺎ ِﺭ ِﻕ ﻭ‬ ‫ﻗﺴ ُﻢ ِﺑ َﺮ ِّ‬ ‫ﺏ َ‬

‫ﺍﻟﻤ َﻐﺎ ِﺭﺏ‪ 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

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‫‪٣‬ﺳﻮﺭﻩ ﻣﻌﺎﺭﺝ‪ ،‬ﺁﻳﻪ ‪٤٠‬‬

‫ﻓﺼﻠﺖ‪ ،‬ﺁﻳﻪ ‪٣٠‬‬ ‫‪ -٢‬ﺳﻮﺭﻩ ّ‬

‫ﺹ ‪۲۹‬‬ ‫ﻟﻔﻆ ﺟﻤﻊ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻭ ﺑﻌﻀﻰ ﺩﻳﮕﺮ ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﻣﻘﺼﻮﺩ‬ ‫ﻓﺼﻮﻝ ﺍﺭﺑﻌﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﻓﺼﻠﻰ ﭼﻮﻥ ﺷﻤﺲ ﺍﺯ ﻣﺤﻠّﻰ ﻃﺎﻟﻊ‬ ‫ﻣﻰ ﺷﻮﺩ ﻭ ﺑﻪ ﻣﺤﻠّﻰ ﻏﺮﻭﺏ ﻣﻰ ﻧﻤﺎﻳﺪ ﻟﻬﺬﺍ ﻣﺸﺎﺭﻕ ﻭ ﻣﻐﺎﺭﺏ ﺫﮐﺮ‬ ‫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 ّ‬

‫ﺕ‪١ ".‬‬ ‫ﺎء ﺍﻧ َﻔ َﻄ َﺮ ْ‬ ‫ﺍﺩﺭﺍﮎ ﻧﻤﺎ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ٕ " :‬ﺍ َﺫﺍ ‪‬‬ ‫ﺍﻟﺴ َﻤ ُ‬ ‫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 ّ‬

‫ﺗﻔﻄﺮ ﺳﻤﺎء ﻇﺎﻫﺮﻯ‪ .‬ﻗﺪﺭﻯ ﺗﺄ ّﻣﻞ ﻓﺮﻣﺎﺋﻴﺪ‪ .‬ﺩﻳﻨﻰ‬ ‫ﺍﻋﻈﻢ ﺍﺳﺖ ﺍﺯ ّ‬

‫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 ‫ﻧﻨﻤﻮﺩﻩ‪ ،‬ﺑﻌﺪ ﻧﻔﺴﻰ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﺟﻤﻴﻊ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻪ ﻗ ّﻮﺕ ﻭ‬

‫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

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‫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 ﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺑﺎ ﺁﻥ ﻫﻤﻪ ﺍﻳﺬﺍء ﮐﻪ ﺑﺮ ﺁﻥ‬ ‫ﻭﺟﻮﺩ ﻫﺎﻯ ﻣﺒﺎﺭﮐﻪ ﻟﻄﻴﻔﻬﺮﻗﻴﻘﻪ ﻭﺍﺭﺩ ﻣﻰ ﺷﻮﺩ ﻭ ﺑﺎ ﮐﻤﺎﻝ ﻗﺪﺭﺕ‬ ‫ﺗﺤﻤﻞ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫‪ ٤٨‬ﺻﺒﺮ 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 ‫ﺗﺒﺪﻳﻞ ﻧﻤﻰ ﺷﺪ ﭼﮕﻮﻧﻪ ﺭﺟﺎﻟﻰ ﮐﻪ ﺣﺮﻓﻰ ﺗﻌﻠﻴﻢ ﻧﮕﺮﻓﺘﻪﺍﻧﺪ ﻭ ﻣﻌﻠّﻢ‬ ‫ﺭﺍ ﻧﺪﻳﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﻫﻴﭻ ﺩﺑﺴﺘﺎﻧﻰ ﻗﺪﻡ ﻧﮕﺬﺍﺷﺘﻪﺍﻧﺪ ﺑﻪ ﮐﻠﻤﺎﺕ ﻭ‬ ‫ﻣﻌﺎﺭﻓﻰ ﺗﮑﻠّﻢ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺍﺣﺪﻯ ﺍﺩﺭﺍﮎ ﻧﺘﻮﺍﻧﺪ ﻧﻤﻮﺩ؟ ﮔﻮﻳﺎ ﺍﺯ‬

‫ﺗﺮﺍﺏ ﻋﻠﻢ ﺳﺮﻣﺪﻯ ﺳﺮﺷﺘﻪ ﺷﺪﻩﺍﻧﺪ ﻭ ﺍﺯ ﺁﺏ ﺣﮑﻤﺖ ﻟﺪﻧّﻰ‬

‫ﻠﻢ ُﻧﻮ ٌﺭ َﻳ ْﻘ ِﺬ ُﻓﻪ‬ ‫ﻋﺠﻴﻦ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﺍﻟﻌِ ُ‬

‫ﻠﺐ َﻣﻦ َﻳﺸﺎء‪ ".‬ﻭ ﺍﻳﻦ ﻧﺤﻮ ﺍﺯ ﻋﻠﻢ ﺍﺳﺖ ﮐﻪ ﻣﻤﺪﻭﺡ‬ ‫ﺍﻪﻠﻟُ ﻓﻰ َﻗ ِ‬

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

‫ﺍﺣﺪﺍﺙ ﺷﺪﻩ ﻭ ﺁﻥ ﺭﺍ ﮔﺎﻫﻰ ﺍﺯ ﻫﻢ ﺳﺮﻗﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺮ ﺩﻳﮕﺮﺍﻥ‬ ‫‪ ٤٩‬ﺍﻓﺘﺨﺎﺭ ﻣﻰ ﮐﻨﻨﺪ‪ .‬ﺍﻯ ﮐﺎﺵ ﺻﺪﺭﻫﺎﻯ ﻋﺒﺎﺩ ﺍﺯ ﻧﻘﻮﺵ ﺍﻳﻦ ﺗﺤﺪﻳﺪﺍﺕ‬ ‫ﻣﻘﺪﺱ ﻣﻰ ﺷﺪ ﮐﻪ َﻟ َﻌ ‪‬ﻞ ﺑﻪ ﺗﺠﻠّﻰ ﺍﻧﻮﺍﺭ‬ ‫ﻭ ﮐﻠﻤﺎﺕ ﻣﻈﻠﻤﻪ ﭘﺎﮎ ﻭ ّ‬

‫ﺹ ‪۳۱‬‬ ‫ﺷﻤﺲ ﻋﻠﻢ ﻭ ﻣﻌﺎﻧﻰ ﻭ ﺟﻮﺍﻫﺮ ﺍﺳﺮﺍﺭ ﺣﮑﻤﺖ ﻟﺪﻧّﻰ ﻓﺎﺋﺰ‬

‫ﻣﻰ ﮔﺸﺖ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻧﻤﺎ‪ ،‬ﺍﮔﺮ ﺍﻳﻦ ﺍﺭﺍﺿﻰ ﺟﺮﺯﻫﻮﺟﻮﺩ ﺗﺒﺪﻳﻞ‬ ‫ﻣﺤﻞ ﻇﻬﻮﺭ ﺍﺳﺮﺍﺭ ﺍﺣﺪﻳّﻪ ﻭ ﺑﺮﻭﺯ ﺟﻮﺍﻫﺮ ﻫﻮﻳّﻪ‬ ‫ﻧﻤﻰ ﺷﺪ ﭼﮕﻮﻧﻪ‬ ‫ّ‬ ‫ﺭﺽ َﻏﻴ َﺮ‬ ‫ﻣﻰ ﺷﺪ؟ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻳﻮ َﻡ ُﺗ َﺒ ‪‬ﺪ ُﻝ ﺍ َ‬ ‫ﻻ ُ‬

‫ﺭﺽ‪ ١".‬ﻭ ﺍﺯ ﻧﺴﻤﺎﺕ ﺟﻮﺩ ﺁﻥ ﺳﻠﻄﺎﻥ ﻭﺟﻮﺩ ﺍﺭﺽ ﻇﺎﻫﺮﻩ ﻫﻢ‬ ‫ﺍ َ‬ ‫ﻻ ِ‬

‫ﮑﺮ ُﻭﻥ‪ .‬ﻭ ﺩﻳﮕﺮ ﻣﻌﻨﻰ ‪٥١‬‬ ‫ﺗﺒﺪﻳﻞ ﻳﺎﻓﺘﻪ َﻟﻮ َﺍﻧ ُﺘﻢ ﻓﻰ َﺍﺳﺮﺍ ِﺭ ‪‬‬ ‫ﺍﻟﻈﻬﻮﺭ َﺗ َﺘ َﻔ ‪‬‬

‫ﺒﻀ ُﺘ ُﻪ َﻳﻮ َﻡ‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻭﺍ َ‬ ‫ﻻ ُ‬ ‫ﺭﺽ َﺟﻤﻴﻌﴼ َﻗ َ‬ ‫ﺒﺤﺎ َﻧ ُﻪ ﻭ َﺗ َﻌﺎ َﻟﻰ َﻋ ‪‬ﻤﺎ‬ ‫ﺍﻟﺴ‬ ‫ﻤﻮﺍﺕ َﻣﻄﻮﻳ‪ٌ ‬‬ ‫ﺍﻟﻘﻴﺎ َﻣﺔ َﻭ ‪‬‬ ‫ُ‬ ‫ﺎﺕ ِﺑ َﻴﻤﻴﻨﻪِ ُﺳ َ‬

‫ﻮﻥ‪ ٢".‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻫﻤﻪ ﺯﻣﻴﻦ ﺍﺧﺬ ﺷﺪﻩ‪،‬‬ ‫ُﻳﺸ ِﺮ ُﮐ َ‬

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

‫ﺭﺍﺳﺖ ﺍﻭﺳﺖ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ﺍﻧﺼﺎﻑ ﻣﻰ ﺧﻮﺍﻫﺪ ﮐﻪ ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﻳﻦ‬ ‫ﺍﺳﺖ ﮐﻪ ﻣﺮﺩﻡ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﭼﻪ ﺣﺴﻦ ﺑﺮ ﺁﻥ ﻣﺮﺗّﺐ ﻣﻰ ﺷﻮﺩ؟‬ ‫ﺣﻖ ﻣﻨﻴﻊ‪ ،‬ﺩﺳﺘﻰ ﮐﻪ ﻣﺮﺋﻰ ﺷﻮﺩ ﺑﻪ‬ ‫ﻭﺍﻧﮕﻬﻰ ﺍﻳﻦ ﻣﺴﻠّﻢ 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

‫‪-٢‬ﺳﻮﺭﻩ ﺯ ّﻣﺮ‪ ،‬ﺁﻳﻪ ‪٦٧‬‬

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‫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 ‫‪٥٢‬‬

‫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 ‫ﺍﻣﺮﺍﻪﻠﻟ 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 ‫ﺷﮏ ﻭ ﺭﻳﺐ ﺭﺍ ﺑﻪ ﻗ ّﻮﺕ ﺗﻮ ّﮐﻞ ﻭ ﺍﻧﻘﻄﺎﻉ ﺧﺎﻣﻮﺵ‬ ‫ﻇﻨﻮﻥ ﻭ ﻭﻫﻢ ﻭ‬ ‫ّ‬

‫ﻧﻤﺎﺋﻰ ﻭ ﻣﺼﺒﺎﺡ ﺟﺪﻳﺪ ﻋﻠﻢ ﻭ ﻳﻘﻴﻦ ﺩﺭ ﻣﺸﮑﺎﺕ ﻗﻠﺐ ﻭ ﺩﻝ‬ ‫‪٥٣‬‬

‫ﺑﺮﺍﻓﺮﻭﺯﻯ‪ .‬ﻭ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﻣﺮﻣﻮﺯﻩ ﻭ ﺍﺷﺎﺭﺍﺕ ﻣﻠﻐﺰﻩ ﮐﻪ ﺍﺯ‬ ‫ﻣﺼﺎﺩﺭ ﺍﻣﺮﻳّﻪ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻣﻘﺼﻮﺩ ﺍﻣﺘﺤﺎﻥ ﻋﺒﺎﺩ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ‬

‫ﻣﺬﮐﻮﺭ ﺷﺪ ﺗﺎ ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﺍﺭﺍﺿﻰ ﻗﻠﻮﺏ ﺟﻴّﺪﻩ ﻣﻨﻴﺮﻩ ﺍﺯ ﺍﺭﺍﺿﻰ‬

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

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

‫ﻣﺤﻤﺪﻯ ﺍﺯ ﻣﺸﺮﻕ‬ ‫ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻫﺠﺮﺕ ﺷﻤﺲ ﻧﺒ ّﻮﺕ‬ ‫ّ‬

‫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 ‫ﮑﺮ ﻭ ﺗﺤﻴّﺮ ﺩﺭ ﺳﻤﺎء ﻧﻈﺮ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺑﻌﺪ ﺟﺒﺮﺋﻴﻞ ﻧﺎﺯﻝ ﺷﺪ‬ ‫ﺗﻔ ّ‬

‫‪" :‬‬ ‫ﺍﻟﺴﻤﺎء‬ ‫‪‬ﺐ َﻭ ِ‬ ‫ﺟﻬ َ‬ ‫ﮏ ﻓِ ﻰ ‪‬‬ ‫ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺗﻼﻭﺕ ﻧﻤﻮﺩ َﻗﺪ َﻧﺮﻯ َﺗ َﻘﻠ َ‬

‫ﺎﻫﺎ‪ ١ ".‬ﺗﺎ ﺁﻧﮑﻪ ﺩﺭ ﻳﻮﻣﻰ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎ‬ ‫َﻓ َﻠ ُﻨ َﻮﻟِّ َﻴﻨ‪َ ‬‬ ‫ﺮﺿ َ‬ ‫ﮏ ﻗِ ﺒ َﻠ ًﺔ َﺗ َ‬

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

‫ﺮﺍﻡ‪ ٢ ".‬ﺩﺭ ﺍﺛﻨﺎﻯ ﻧﻤﺎﺯ ﺣﻀﺮﺕ ﺍﺯ‬ ‫ﺍﻟﻤ ِ‬ ‫ﺟﻬ َ‬ ‫ﺴﺠ ِﺪ َ‬ ‫ﮏ َﺷﻄ َﺮ َ‬ ‫" َﻓ َﻮ ِّﻝ َﻭ َ‬ ‫ﺍﻟﺤ ِ‬ ‫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 ٕﺍ ّﻻ 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.‬‬ ‫ﺏ َﻓ َﺎﻳ َﻨﻤﺎ ُﺗ َﻮﻟ‪‬ﻮﺍ َﻓ َﺜ ‪‬ﻢ‬ ‫ﺍﻟﻤﺸ ِﺮ ُﻕ َ‬ ‫ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ ِﻟﻠّﻪِ َ‬ ‫ﻭﺍﻟﻤﻐ ِﺮ ُ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٤٤‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٤٩‬‬

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‫ﺹ ‪۳۴‬‬ ‫ﺟﻪ ﺍﻪﻠﻟِ‪ ١".‬ﺑﺎ ﻭﺟﻮﺩ ﺗﺤ ّﻘﻖ ﺍﻳﻦ ﺍﻣﻮﺭ ﭼﺮﺍ ﺗﺒﺪﻳﻞ ﺷﺪ ﮐﻪ ﺳﺒﺐ‬ ‫َﻭ ُ‬ ‫ﺟﺰﻉ ﻭ ﻓﺰﻉ ﻋﺒﺎﺩ ﺷﻮﺩ ﻭ ﻋﻠّﺖ ﺗﺰﻟﺰﻝ ﻭ ﺍﺿﻄﺮﺍﺏ ﺍﺻﺤﺎﺏ‬

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

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

‫ﺑﻌﺪ ﺍﺯ ﺍﺧﺘﻼﻑ ﻧﺎﺱ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ‪َ " :‬ﻭ َﻣﺎ َﺟ َﻌﻠ َﻨﺎ ِ‬ ‫ﻨﺖ‬ ‫ﺍﻟﻘﺒﻠ َﺔ َﺍﻟ‪‬ﺘﻰ ُﮐ َ‬

‫ِﺐ َﻋﻠﻰ‬ ‫ﺒﻊ ﺍﻟ ‪‬ﺮ ُﺳ َ‬ ‫ﻴﻬﺎ ٕﺍ ّﻻ ﻟِﻨ ْﻌ َﻠ َﻢ َﻣﻦ َﻳﺘ‪ُ ‬‬ ‫ﻮﻝ ﻣِ ‪‬ﻤ ْ‬ ‫َﻋ َﻠ َ‬ ‫ﻦ ﻳﻨ َﻘﻠ ُ‬

‫َﻋ ِﻘ َﺒﻴﻪ " ‪ 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

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‫ﻧﻤﻰ ﮐﻨﺪ ﻭ ﺻﻼﺕ ﺭﺍ ﺑﺎﻃﻞ ﻧﻤﻮﺩﻩ ﻓﺮﺍﺭ ﻣﻰ ﻧﻤﺎﻳﺪ‪ُ " .‬ﺣ ُﻤ ٌﺮ ُﻣ ْﺴ َﺘ ْﻨ ِﻔ َﺮ ٌﺓ‬ ‫ﻦ َﻗ ْﺴ َﻮ َﺭﺓٍ " ‪ ٣‬ﺍﮔﺮ ﻗﺪﺭﻯ ﺗﺄ ّﻣﻞ ﺭﻭﺩ ﺩﺭ ﻫﻤﻴﻦ ﻣﻄﻠﺐ ﻭ‬ ‫ﺕ ﻣِ ْ‬ ‫َﻓ ‪‬ﺮ ْ‬

‫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 ﺍ ّﻻ‬

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

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

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‫ﻣﺪﺛّﺮ‪ ،‬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 ‫ﺣﻴﺎﺕ ﺑﺎﻗﻴﻪ ﻣﺸ ّﺮﻑ ﻓﺮﻣﺎﻳﺪ‪ .‬ﻭ ﻟﻴﮑﻦ ﭼﻮﻥ ﻣﻘﺼﻮﺩ ﺍﻣﺘﻴﺎﺯ ّ‬ ‫ﮐﻞ ﺣﻴﻦ‬ ‫ﻇﻞ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ّ‬ ‫ﺑﺎﻃﻞ ﻭ ﺷﻤﺲ ﺍﺯ ّ‬

‫ﺍﻟﻌﺰﻩ ﭼﻮﻥ ﻏﻴﺚ ﻫﺎﻃﻞ ﺟﺎﺭﻯ‬ ‫ﺭﺏ ّ‬ ‫ﺍﻣﺘﺤﺎﻥ ﻫﺎﻯ ُﻣﻨﺰﻟﻪ ﺍﺯ ﺟﺎﻧﺐ ّ‬

‫ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻗﺪﺭﻯ ﺩﺭ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﻭ ﻇﻬﻮﺭ ﺍﻳﺸﺎﻥ ﺗﻌ ّﻘﻞ ﺭﻭﺩ ﺍﻣﺮ‬ ‫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 ‫ﻼ ﻣﻮﺳﻰ ﺑﻦ ﻋﻤﺮﺍﻥ ﮐﻪ‬ ‫ﺳﮑﻮﻥ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻣﺴﺘﺮﻳﺢ ﺷﻮﻧﺪ‪ .‬ﻣﺜ ً‬

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

‫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 ّ‬ ‫ﻮﮎ"‪ ١‬ﻣﺨﺒﺮ ﺷﺪ ﻭ ﺍﺯ‬ ‫ﮏ ِﻟ َﻴﻘ ُﺘ ُﻠ َ‬ ‫ﻭﻥ ِﺑ َ‬ ‫ﺍﻟﻤﻼٔ َﻳﺄ َﺗ ِﻤ ُﺮ َ‬ ‫ﺑﻪ ﺧﺒﺮ " ٕﺍ ‪‬ﻥ َ‬

‫ﻣﺪﻳﻨﻪ ﺑﻴﺮﻭﻥ ﺗﺸﺮﻳﻒ ﺑﺮﺩﻧﺪ ﻭ ﺩﺭ ﻣﺪﻳﻦ ﺩﺭ ﺧﺪﻣﺖ ﺷﻌﻴﺐ‬ ‫ﺍﻗﺎﻣﻪ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻭ ﺩﺭ ﻣﺮﺍﺟﻌﺖ‪ ،‬ﺩﺭ ﻭﺍﺩﻯ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ﺑ ّﺮﻳّﮥ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻗﺼﺺ‪ ،‬ﺁﻳﻪ ‪٢٠‬‬

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‫ﺹ ‪۳۶‬‬ ‫ﺳﻴﻨﺎ ﺑﺎﺷﺪ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﺗﺠﻠّﻰ ﺳﻠﻄﺎﻥ ﺍﺣﺪﻳّﻪ ﺭﺍ ﺍﺯ ﺷﺠﺮﻩ‬

‫ﻻ ﺷﺮﻗﻴّﻪ ﻭ ﻻ ﻏﺮﺑﻴّﻪ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩ ﻭ ﻧﺪﺍﻯ ﺟﺎﻧﻔﺰﺍﻯ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﺍﺯ‬ ‫ﻧﺎﺭ ﻣﻮﻗﺪﻩ ﺭﺑّﺎﻧﻰ ﺍﺳﺘﻤﺎﻉ ﻓﺮﻣﻮﺩ ﻭ ﻣﺄﻣﻮﺭ ﺑﻪ ﻫﺪﺍﻳﺖ ﺍﻧﻔﺲ‬

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

‫ِ‬ ‫ﺩﺍﺭﺍﻟﺴﻼﻡ ﻗﺮﺏ‬ ‫ﺣﻴﺮﺕ ُﺑﻌﺪ ﺑﻪ‬ ‫ﻻﺑﺪﺍﻉ ﺭﺍ ﺍﺯ‬ ‫ﺟﻤﻴﻊ ﻣﻦ ﻓﻰ ﺍ ٕ‬ ‫ّ‬

‫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 ّ‬

‫‪" :‬‬ ‫ْﺖ‬ ‫ﺍﻟﻌﻈﻤﻪ ﺧﺒﺮ ﺩﺍﺩ ﺍﺯ ﻟﺴﺎﻥ ﻓﺮﻋﻮﻥ ﮐﻪ ﺑﻪ ﻣﻮﺳﻰ ﻋﺮﺽ ﻧﻤﻮﺩ َﻭ َﻓ َﻌﻠ َ‬

‫ﺎﻝ َﻓ َﻌ ْﻠ ُﺘﻬﺎ ﺍﺫﴽ َﻭ‬ ‫ﺮﻳﻦ َﻗ َ‬ ‫ﻦ ﺍﻟ َ‬ ‫َﻓ ْﻌ َﻠ َﺘ َ‬ ‫ﮑﺎﻓِ َ‬ ‫ﺖ ﻣِ َ‬ ‫ْﺖ ﻭ َﺍ ْﻧ َ‬ ‫ﮏ ﺍﻟ‪‬ﺘﻰ َﻓ َﻌﻠ َ‬

‫ﺐ ﻟِﻰ َﺭﺑّﻰ‬ ‫ﮑﻢ َﻟ ‪‬ﻤﺎ ِﺧ ْﻔ ُﺘ ُ‬ ‫ﺕ ﻣِ ْﻨ ُ‬ ‫ﻦ ‪‬‬ ‫ﺍﻟﻀﺎﻟّﻴﻦ َﻓ َﻔ َﺮ ْﺭ ُ‬ ‫َﺍﻧﺎ ﻣِ َ‬ ‫ﮑﻢ َﻓ َﻮ َﻫ َ‬

‫ﮑﺮ ﺩﺭ ﻓﺘﻨﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ‬ ‫‪ُ ٥٨‬ﺣ ْ‬ ‫ِﻴﻦ‪١ ".‬ﺣﺎﻝ ﺗﻔ ّ‬ ‫ﻦ ُ‬ ‫ﺍﻟﻤ ْﺮ َﺳﻠ َ‬ ‫ﮑﻤﴼ ﻭ َﺟ َﻌ َﻠ َﻨﻰ ﻣِ َ‬

‫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

‫ﺳﺒﺐ ﻭﺣﺸﺖ ﻗﻠﻮﺏ ﺷﻮﺩ ﻭ ﻋﻠّﺖ ﺍﺣﺘﺮﺍﺯ ﻧﻔﻮﺱ ﮔﺮﺩﺩ‪ .‬ﻭ‬ ‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺣﺎﻟﺖ ﻣﺮﻳﻢ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎ ﮐﻪ ﺁﻥ ﻃﻠﻌﺖ ﮐﺒﺮﻯ ﺍﺯ‬ ‫ﻋﻈﻤﺖ ﺍﻣﺮ ﻭ ﺗﺤﻴّﺮ‪ ،‬ﺁﺭﺯﻭﻯ ﻋﺪﻡ ﻓﺮﻣﻮﺩ ﭼﻨﺎﻧﭽﻪ ﻣﺴﺘﻔﺎﺩ ﺍﺯ ﺁﻳﻪ‬

‫ﻣﺒﺎﺭﮐﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺗﻮﻟّﺪ ﻋﻴﺴﻰ‪ ،‬ﻣﺮﻳﻢ ﻧﺎﻟﻪ ﻧﻤﻮﺩ ﻭ ﺑﻪ ﺍﻳﻦ‬ ‫ﺖ َﻧ ْﺴ َﻴﴼ‬ ‫ﮐﻠﻤﻪ ﺯﺑﺎﻥ ﮔﺸﻮﺩ‪َ " :‬ﻳﺎ َﻟ ْﻴ َﺘﻨِﻰ ﻣِ ‪‬‬ ‫ﺖ َﻗ ْﺒ َﻞ َﻫ َﺬﺍ َﻭ ُﮐ ْﻨ ُ‬

‫َﻣ ْﻨﺴﻴّﴼ‪ 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 ‫ﮑﺮ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﻣﺮﻳﻢ ﭼﻪ ﺟﻮﺍﺏ ﺑﺎ ﻣﺮﺩﻡ‬ ‫ﺍﻫﻞ ﮐﻔﺮ ﻭ ﺷﻘﺎ‪ .‬ﺁﺧﺮ ﺗﻔ ّ‬

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

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

‫ﻭﻥ َﻣﺎ َﮐﺎﻥ َﺍ ُﺑ ِ‬ ‫ﻮﮎ‬ ‫ﺖ َﻫﺎ ُﺭ َ‬ ‫ﭼﺸﻢ ﻗﻮﻡ ﺑﺮ ﺍﻭ ﺍﻓﺘﺎﺩ ﮔﻔﺘﻨﺪ‪َ " :‬ﻳﺎ ُﺍ ْﺧ َ‬

‫ﺖ ُﺍ ‪‬ﻣ ِ‬ ‫ﮏ َﺑﻐِ ﻴّﴼ‪ ٢".‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻯ‬ ‫ٕﺍﻣ َﺮ َﺍ َﺳﻮٍء َﻭ َﻣﺎ َﮐﺎ َﻧ ْ‬ ‫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

‫‪٦٠‬‬

‫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 ّ‬

‫ﺍﺑﺮﺍﺭ‪ .‬ﺍﮔﺮ ﺑﻪ ﺩﻳﺪﻩ ﻗﻠﺐ ﻣﻼﺣﻈﻪ ﺭﻭﺩ ﮐﻠﻤﺎﺕ ُﻣ َﻨﺰﻟﻪ ﺍﺯ ﺳﻤﺎء‬ ‫‪٦٢‬‬

‫ﻣﺸﻴّﺖ 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

‫ﺣﮑﺎﻳﺖ ﺑﺮﻭﺯ ﻧﻤﺎﻳﺪ ﭼﻪ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ؟ ﻗﺴﻢ ﺑﻪ ﻣﺮﺑّﻰ ﻭﺟﻮﺩ ﻭ‬

‫ُﻣﻨ ِﺰﻝ ﮐﻠﻤﺎﺕ ﮐﻪ ﺩﺭ ﺣﻴﻦ‪ ،‬ﺑﻰ ﺗﮑﻠّﻢ ﺣﮑﻢ ﺑﺮ ﮐﻔﺮ ﻭ ﺍﻣﺮ ﺑﺮ ﻗﺘﻞ‬

‫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 ‫‪٦٣‬‬

‫ﻣﺒﻌﻮﺙ ﺑﻪ ﺭﺳﺎﻟﺖ ﮔﺸﺘﻪ ﻭ ﻳﺎ ﻗﺎﺗﻠﻰ ﺍﺯ ﺷﺠﺮﻩ ﻧﺎﺭ‪ٕ ،‬ﺍﻧّﻰ َﺍ َﻧﺎ ﺍﻪﻠﻟ‬

‫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 .‬ﺍﻪﻠﻟ 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

‫ﺣﺴﺮﺕ ﻣﻰ ﺑﺮﺩ‪ .‬ﻗﻄﺮﻩ ﺭﺍ ﺍﻣﻮﺍﺝ ﺑﺤﺮﻯ ﺩﺍﺩﻩ ﻭ ﺫ ّﺭﻩ ﺭﺍ ﻃﺮﺍﺯ‬

‫ﺧﻮﺭﺷﻴﺪﻯ ﻋﻨﺎﻳﺖ ﻧﻤﻮﺩﻩ‪ .‬ﺍﻟﻄﺎﻑ ﺑﻪ ﻣﻘﺎﻣﻰ ﺭﺳﻴﺪﻩ ﮐﻪ ُﺟ َﻌﻞ‬

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‫ﺹ ‪٤٠‬‬ ‫ﻗﺼﺪ ﻧﺎﻓﻪ ﻣﺸﮏ ﻧﻤﻮﺩﻩ ﻭ ﺧ ّﻔﺎﺵ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻓﺘﺎﺏ ﻣﻘ ّﺮ ﮔﺰﻳﺪﻩ‪.‬‬

‫ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺑﻪ ﻧﻔﺨﻪ ﺣﻴﺎﺕ ﺍﺯ ﻗﺒﻮﺭ ﺟﺴﺪ ﻣﺒﻌﻮﺙ ﻧﻤﻮﺩﻩ ﻭ‬

‫ﺟﺎﻫﻼﻥ ﺭﺍ ﺑﺮ ﺻﺪﺭ ﻋﻠﻢ ﻣﻨﺰﻝ ﺩﺍﺩﻩ ﻭ ﻇﺎﻟﻤﺎﻥ ﺭﺍ ﺑﺮ ﻓﺮﺍﺯ ﻋﺪﻝ‬ ‫‪٦٥‬‬

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

‫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

‫ﻣﻌﺸﻮﻕ ﻓﺎﺋﺰ ﮔﺮﺩﺍﻧﺪ ﻭ ﺩﺭ ﺍﺭﺽ ﻗﻠﻮﺏ ﮐﻪ ﺍﻳﻦ ﺣﺒّﻪ ﻫﺎﻯ ﻗﺪﺱ‬

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

‫ﻗﻠﺐ ﺑﻪ ُﺩﻫﻦ ﺣﮑﻤﺖ ﺑﺮ ﺍﻓﺮﻭﺯ ﻭ ﺑﻪ ﺯﺟﺎﺝ ﻋﻘﻞ ﺣﻔﻈﺶ ﻧﻤﺎ ﺗﺎ‬

‫َﻧ َﻔﺲ ﻫﺎﻯ ﺍﻧﻔﺲ ﻣﺸﺮﮐﻪ ﺁﻥ ﺭﺍ ﺧﺎﻣﻮﺵ ﻧﮑﻨﺪ ﻭ ﺍﺯ ﻧﻮﺭ ﺑﺎﺯ‬ ‫ِﮏ َﻧ ‪‬ﻮﺭﻧﺎ ُﺍ ُﻓ َﻖ َﺳﻤﺎِء ﺍﻟ َﺒ ِ‬ ‫ﻴﺎﻥ ﻣِ ﻦ َﺍﻧﻮﺍ ِﺭ ُﺷﻤﻮﺱ‬ ‫ﻧﺪﺍﺭﺩ‪َ .‬ﮐﺬﻟ َ‬

‫ﮑ َﻤﺔِ َﻭ ﺍﻟﻌِ ِ‬ ‫ﻮﻥ ﻣِ ﻦ ﺍﻟ‪‬ﺬﻳﻦ‬ ‫ِ‬ ‫ﺍﻟﺤ ْ‬ ‫ﮏ َﻭ َﺗ ُ‬ ‫ﮑ َ‬ ‫ﻦ ﺑﻬﺎ َﻗﻠ ُﺒ َ‬ ‫ِﻴﻄﻤﺌ ‪‬‬ ‫ﺮﻓﺎﻥ ﻟ َ‬ ‫ﻻ ِ‬ ‫ﺤﺒّﺔِ َﺭﺑِّ ِﻬﻢ‬ ‫ِﺤﺔِ ﺍ ٕ‬ ‫ﻳﻘﺎﻥ ﻓِ ﻰ َﻫﻮﺍء َﻣ َ‬ ‫ﻃﺎ ُﺭﻭﺍ ِﺑ َﺎ ْﺟﻨ َ‬

‫ﻈﻬ ُﺮ‬ ‫‪ ٦٦‬ﺍﻟ ‪‬ﺮﺣﻤﻦ‪ .‬ﻭ ﻗﻮﻟﻪ ‪" :‬ﺣﻴ َﻨ‪ٍ ِٔ ‬ﺬ َﺗ َ‬

‫ﻻ ِ‬ ‫ﺍﻟﺴﻤﺎء‪ ".‬ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﻌﺪ ﺍﺯ ﮐﺴﻮﻑ‬ ‫ﺍﺑﻦ ﺍ ٕ‬ ‫َﻋﻼ َﻣ ُﺔ ِ‬ ‫ﻧﺴﺎﻥ ﻓِ ﻰ ‪‬‬

‫ﺷﻤﺲ ﻣﻌﺎﺭﻑ ﺍﻟﻬﻴّﻪ ﻭ ﺳﻘﻮﻁ ﻧﺠﻮﻡ ﺍﺣﮑﺎﻡ ﻣﺜﺒﺘﻪ ﻭ ﺧﺴﻮﻑ ﻗﻤﺮ‬

‫ﺹ ‪٤١‬‬ ‫ﻋﻠﻢ ﮐﻪ ﻣﺮﺑّﻰ ﻋﺒﺎﺩ ﺍﺳﺖ ﻭ ﺍﻧﻌﺪﺍﻡ ﺍﻋﻼﻡ ﻫﺪﺍﻳﺖ ﻭ ﻓﻼﺡ ﻭ‬

‫ﻇﻠﻤﺖ ﺻﺒﺢ ﺻﺪﻕ ﻭ ﺻﻼﺡ‪ ،‬ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻋﻼﻣﺖ ﺍﺑﻦ‬

‫ﺍﻻﻧﺴﺎﻥ ﺩﺭ ﺁﺳﻤﺎﻥ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻤﺎء‪ ،‬ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﺍﺳﺖ ﮐﻪ‬ ‫ﻗﺮﻳﺐ ﻇﻬﻮﺭ ﺁﻥ َﻓ َﻠﮏ ﺳﻤﺎﻭﺍﺕ ﻣﻌﺪﻟﺖ ﻭ ﺟﺮﻳﺎﻥ ُﻓﻠﮏ ﻫﺪﺍﻳﺖ ﺑﺮ‬

‫ﺑﺤﺮ ﻋﻈﻤﺖ‪ ،‬ﺩﺭ ﺁﺳﻤﺎﻥ ﻧﺠﻤﻰ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﭘﻴﺪﺍ ﻣﻰ ﺷﻮﺩ ﮐﻪ‬ ‫ﻣﺒﺸﺮ ﺍﺳﺖ ﺧﻠﻖ ﺳﻤﺎﻭﺍﺕ ﺭﺍ ﺑﻪ ﻇﻬﻮﺭ ﺁﻥ ﻧﻴّﺮ ﺍﻋﻈﻢ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ّ‬

‫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 ‫ّ‬ ‫ﺷﻨﻴﺪﻩﺍﻧﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺧﻠﻴﻞ ﺍﻟ ّﺮﺣﻤﻦ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﺁﻥ ﺣﻀﺮﺕ‪،‬‬

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‫ﻧﻤﺮﻭﺩ ﺧﻮﺍﺑﻰ ﺩﻳﺪ ﻭ َﮐ َﻬﻨﻪ ﺭﺍ ﺧﻮﺍﺳﺖ‪ .‬ﺍﺧﺒﺎﺭ ﺩﺍﺩﻧﺪ ﺑﺮ ﻃﻠﻮﻉ‬

‫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 ‫ﮐﻠﻴﻢ ﺍﻪﻠﻟ ﺑﻮﺩ ﮐﻪ َﮐ َﻬ َﻨﻪ ﺁﻥ ﺯﻣﺎﻥ ﻓﺮﻋﻮﻥ ﺭﺍ ﺧﺒﺮ ﺩﺍﺩﻧﺪ ﮐﻪ‬

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

‫ﻫﻼﮎ ﺗﻮ ﻭ ﻗﻮﻡ ﺗﻮ ﺑﺮ ﺩﺳﺖ ﺍﻭﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻋﺎﻟﻤﻰ ﭘﻴﺪﺍ ﺷﺪ‬ ‫ﮐﻪ ﺷﺐ ﻫﺎ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺑﺸﺎﺭﺕ ﻭ ﺗﺴﻠّﻰ ﻣﻰ ﻓﺮﻣﻮﺩ 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

‫‪٦٨‬‬

‫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

‫ﻻ ﺍﻳﻦ‬ ‫ﻳﺎ ﺗﺸﻨﮕﺎﻥ ﻣﻌﺮﻓﺖ ﺑﺮ ﺳﻠﺴﺒﻴﻞ ﺣﮑﻤﺖ ﻭﺍﺻﻞ ﺁﻳﻨﺪ‪ .‬ﻭ ٕﺍ ّ‬

‫ﻋﺒﺪ ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻻﺕ ﺭﺍ ﺫﻧﺒﻰ ﻋﻈﻴﻢ ﻣﻰ ﺩﺍﻧﻢ ﻭ ﻋﺼﻴﺎﻧﻰ‬ ‫ﮐﺒﻴﺮ ﻣﻰ ﺷﻤﺮﻡ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻧﺰﺩﻳﮏ ﻇﻬﻮﺭ ﻋﻴﺴﻰ ﺷﺪ‪ ،‬ﭼﻨﺪ ﻧﻔﺮ‬

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‫ﺍﻃﻼﻉ ﻳﺎﻓﺘﻨﺪ ﺑﺮ ﻇﻬﻮﺭ ﻧﺠﻢ ﻋﻴﺴﻰ ﺩﺭ ﺳﻤﺎء‪ ،‬ﺑﻪ‬ ‫ﺍﺯ ﻣﺠﻮﺱ ﮐﻪ ّ‬

‫ﺍﺛﺮ ﺁﻥ ﻧﺠﻢ ﺁﻣﺪﻧﺪ ﺗﺎ ﺩﺍﺧﻞ ﺷﺪﻧﺪ ﺑﻪ ﺷﻬﺮﻯ ﮐﻪ ﻣﻘ ّﺮ ﺳﻠﻄﻨﺖ‬

‫ﻫﻴﺮﻭﺩﺱ ﺑﻮﺩ‪ .‬ﻭ ﺩﺭ ﺁﻥ ﺍﻳّﺎﻡ ﺳﻠﻄﻨﺖ ﺁﻥ ﻣﻤﺎﻟﮏ ﺩﺭ ﻗﺒﻀﻪ ﺗﺼ ّﺮﻑ‬

‫ﻻﻧّﺎ َﻗﺪ ‪٧٠‬‬ ‫ﻳﻦ ُﻫ َﻮ ﺍﻟﻤﻮ ُﻟﻮﺩ َﻣﻠ ُ‬ ‫ِﮏ ﺍﻟ َﻴﻬﻮﺩ؟ َ‬ ‫ﺍﻭ ﺑﻮﺩ‪ .‬ﻭ ﮐﺎﻧﻮﺍ ﻗﺎﺋﻠﻴﻦ‪َ " :‬ﺍ َ‬ ‫ﺗﻔﺤﺺ‬ ‫ﺴﺠ َﺪ َﻟﻪ‪ ١".‬ﻭ ﺑﻌﺪ ﺍﺯ ّ‬ ‫ﺍﻟﻤﺸ ِﺮ ِﻕ َﻭﻭﺍ َﻓﻴﻨﺎ ِﻟ َﻨ ُ‬ ‫ﺠﻤ ُﻪ ﻓِ ﻰ َ‬ ‫َﺭ َﺍﻳﻨﺎ َﻧ َ‬

‫ﻣﻌﻠﻮﻡ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺑﻴﺖ ﺍﻟﻠّﺤﻢ ﻳﻬﻮﺩﺍ ﺁﻥ ﻃﻔﻞ ﻣﺘﻮﻟّﺪ ﺷﺪ‪ .‬ﺍﻳﻦ‬

‫ﻋﻼﻣﺖ ﺩﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ‪ .‬ﻭ ﻋﻼﻣﺖ ﺩﺭ ﺳﻤﺎء ﺑﺎﻃﻨﻪ ﮐﻪ ﺳﻤﺎء‬ ‫ﻋﻠﻢ ﻭ ﻣﻌﺎﻧﻰ ﺑﺎﺷﺪ ﻇﻬﻮﺭ ﻳﺤﻴﻰ ﺑﻦ ﺯﮐﺮﻳّﺎ ﺑﻮﺩ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ‬

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

‫ﺼﻮﺭﴽ‪٢ ".‬‬ ‫ﺼﺪِّ ﻗﴼ ِﺑ َ‬ ‫ﺍﻪﻠﻟَ ُﻳ َﺒ ِّﺸ ُﺮ َ‬ ‫ﻦ ﺍﻪﻠﻟ ﻭ َﺳﻴِّﺪﴽ ﻭ َﺣ ُ‬ ‫ﮑﻠ َِﻤ ٍﺔ ﻣِ َ‬ ‫ﮎ ِﺑ َﻴﺤﻴﻰ ُﻣ َ‬ ‫ﻣﺒﺸﺮ ﺑﻪ‬ ‫ﻣﻘﺼﻮﺩ ﺍﺯ ﮐﻠﻤﻪ‪ ،‬ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺍﺳﺖ ﮐﻪ ﻳﺤﻴﻰ ّ‬ ‫‪" :‬‬ ‫ﮐﺎﻥ‬ ‫ﻇﻬﻮﺭ ﺍﻭ ﺑﻮﺩ‪ .‬ﻭ ﺩﺭ ﺍﻟﻮﺍﺡ ﺳﻤﺎﻭﻯ ﻫﻢ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‬ ‫َ‬

‫‪-‬‬

‫ﻮﺕ‬ ‫ﻮﺣﻨّﺎ َﻳﮑﺮ ُﺯ ﻓﻰ َﺑ ِّﺮﻳ‪‬ﺔِ َﻳﻬﻮﺩﺍ ﻗﺎ‪ً ِٔ‬‬ ‫ﺏ َﻣ َﻠ ُ‬ ‫ﮑ ُ‬ ‫ُﻳ َ‬ ‫ﻼ ُﺗﻮ ُﺑﻮﺍ َﻓ َﻘ ِﺪ ﺍﻗ َﺘ َﺮ َ‬

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

‫ﺹ ‪۴۳‬‬

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

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‫ﻣﺤﻤﺪﻯ ﺁﺛﺎﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﻭ ﺁﺛﺎﺭ‬ ‫ﺍﺯ ﻇﻬﻮﺭ ﺟﻤﺎﻝ‬ ‫ّ‬ ‫ﺑﺎﻃﻨﻪ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺩﺭ ﺍﺭﺽ ﺑﺸﺎﺭﺕ ﻣﻰ ﺩﺍﺩﻧﺪ ﺑﻪ ﻇﻬﻮﺭ ﺁﻥ‬

‫ﺷﻤﺲ ﻫﻮﻳّﻪ ﭼﻬﺎﺭ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﻭﺍﺣﺪﴽ ﺑﻌﺪ ﻭﺍﺣﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺭﻭﺯﺑﻪ‬ ‫ﮐﻪ ﻣﻮﺳﻮﻡ ﺑﻪ ﺳﻠﻤﺎﻥ ﺷﺪ ﺑﻪ ﺷﺮﻑ ﺧﺪﻣﺘﺸﺎﻥ ﻣﺸ ّﺮﻑ ﺑﻮﺩ ﻭ‬

‫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 ﺍﻪﻠﻟ ﺗﺮﺑﺘﻬﻤﺎ‪ .‬ﭘﺲ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻣﻌﺎﻧﻰ‬ ‫ﻧﻴّﺮﻳﻦ‪ ،‬ﺍﺣﻤﺪﻭ ﮐﺎﻇﻢ‪ّ ،‬‬

‫‪٧٣‬‬

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

‫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 ‫ﻇﻬﻮ ِﺭ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﺳﺖ ﻗﺒﻞ ﺍﺯ ﻫﺮ ﻇﻬﻮﺭ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻭ‬

‫ﺍﺳﺘﻌﺪﺍﺩ ﻋﺒﺎﺩ ﺍﺯ ﺑﺮﺍﻯ ﻟﻘﺎﻯ ﺁﻥ ﺷﻤﺲ ﻫﻮﻳّﻪ ﻭ ﻗﻤﺮ ﺍﺣﺪﻳّﻪ‪ .‬ﻭ‬

‫‪" :‬‬ ‫ﻻﻧﺴﺎﻥ ﺁﺗﻴﴼ َﻋﻠﻰ‬ ‫ﻻﺭﺽ َﻭ َﻳ َﺮ َ‬ ‫ﻨﻮﺡ ُﮐ ‪‬ﻞ َﻗﺒﺎ‪ِٔ‬ﻞ ﺍ َ‬ ‫ﻭﻥ ﺍﺑﻦ ﺍ ٕ‬ ‫ﻗﻮﻟﻪ َﻭ َﻳ ُ‬

‫ٍ‬ ‫ﻣﺠﺪ ﮐﺒﻴ ٍﺮ‪ ".‬ﺗﻠﻮﻳﺢ ﺍﻳﻦ ﺑﻴﺎﻥ ﺍﻳﻦ‬ ‫ﺍﻟﺴﻤﺎء َﻣ َﻊ ُﻗ ّﻮﺍﺓٍ َﻭ‬ ‫َﺳ ِ‬ ‫ﺤﺎﺏ ‪‬‬ ‫‪ -١‬ﺍﻧﺠﻴﻞ ﻣﺘّﻰ‪ ،‬ﻓﺼﻞ ‪ ،٣‬ﺁﻳﻪ ‪٢-١‬‬

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‫ﺹ ‪٤٤‬‬ ‫ﺍﺳﺖ‪ :‬ﻳﻌﻨﻰ ﺩﺭ ﺁﻥ ﻭﻗﺖ ﻧﻮﺣﻪ ﻣﻰ ﮐﻨﻨﺪ ﻋﺒﺎﺩ ﺍﺯ ﺟﻬﺖ ﻓﻘﺪﺍﻥ‬ ‫ﺷﻤﺲ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﻭ ﻗﻤﺮ ﻋﻠﻢ ﻭ ﺍﻧﺠﻢ ﺣﮑﻤﺖ ﻟﺪﻧّﻰ ﻭ ﺩﺭ ﺁﻥ ﺍﺛﻨﺎ‬

‫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 ‫ﺍﻟﻬﻰ ﺍﺯ ﺳﻤﺎﻭﺍﺕ ﻣﺸﻴّﺖ ﺭﺑّﺎﻧﻰ ﺩﺭ ﻫﻴﮑﻞ ﺑﺸﺮﻯ ﻇﻬﻮﺭ‬

‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻤﺎء ﻧﻴﺴﺖ ﻣﮕﺮ ﺟﻬﺖ ﻋﻠ ّﻮ ﻭ ﺳﻤ ّﻮ‬

‫ﻣﺤﻞ ﻇﻬﻮﺭ ﺁﻥ ﻣﺸﺎﺭﻕ ﻗﺪﺳﻴّﻪ ﻭ ﻣﻄﺎﻟﻊ ﻗﺪﻣﻴّﻪ ﺍﺳﺖ‪ .‬ﻭ‬ ‫ﮐﻪ ﺁﻥ‬ ‫ّ‬

‫ﺍﻳﻦ ﮐﻴﻨﻮﻧﺎﺕ ﻗﺪﻳﻤﻪ ﺍﮔﺮ ﭼﻪ ﺑﻪ ﺣﺴﺐ ﻇﺎﻫﺮ ﺍﺯ ﺑﻄﻦ ﺍ ّﻣﻬﺎﺕ ﻇﺎﻫﺮ‬ ‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﻟﻴﮑﻦ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺯ ﺳﻤﺎﻭﺍﺕ ﺍﻣﺮ ﻧﺎﺯﻟﻨﺪ ﻭ ﺍﮔﺮ ﭼﻪ ﺑﺮ‬

‫ﺍﺭﺽ ﺳﺎﮐﻦ ﺍﻧﺪ ﻭ ﻟﻴﮑﻦ ﺑﺮ ﺭﻓﺮﻑ ﻣﻌﺎﻧﻰ ﻣﺘّﮑﺄﻧﺪ ﻭ ﺩﺭ ﺣﻴﻨﻰ ﮐﻪ‬

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

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

‫ﺄﻥ َﻋﻦ َﺷ ٍ‬ ‫ﻮﻡ ُﻫ َﻮ‬ ‫"ﻻ َﻳﺸ َﻐ ُﻠﻪ َﺷ ٌ‬ ‫ﺄﻥ " ﻭﺍﻗﻒ ﺍﻧﺪ ﻭ ﺑﺮ ﮐﺮﺳﻲ" ‪‬‬ ‫ﮐﻞ َﻳ ٍ‬ ‫ّ‬ ‫ﻓﻰ َﺷ ٍ‬ ‫ﺄﻥ"‪ ١‬ﺳﺎﮐﻦ‪ .‬ﺍﺯ ﻋﻠ ّﻮ ﻗﺪﺭﺕ ﺳﻠﻄﺎﻥ ﻗﺪﻡ ﻭ ﺳﻤ ّﻮ ﻣﺸﻴّﺖ‬

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

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‫ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﻟﻔﻆ ﺳﻤﺎء ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺷﻤﻮﺱ ﻣﻌﺎﻧﻰ ﺑﺮ‬ ‫ﻼ ﺳﻤﺎء ﺍﻣﺮ ﻭ ﺳﻤﺎء ﻣﺸﻴّﺖ ﻭ‬ ‫ﻣﺮﺍﺗﺐ ﮐﺜﻴﺮﻩ ﺍﻃﻼﻕ ﻣﻰ ﺷﻮﺩ‪ .‬ﻣﺜ ً‬ ‫‪ -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 ‫ﺳﻤﺎء ﻣﻌﻨﻴﻰ ﺍﺭﺍﺩﻩ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﻏﻴﺮ ﺍﺯ ﻭﺍﻗﻔﻴﻦ ﺍﺳﺮﺍﺭ ﺍﺣﺪﻳّﻪ ﻭ‬

‫ﻼ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ‬ ‫ﺷﺎﺭﺑﻴﻦ ﮐﺆﻭﺱ ﺍﺯﻟﻴّﻪ ﺍﺣﺪﻯ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﺪ‪ .‬ﻣﺜ ً‬

‫ﻭﻥ"‪ ١‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺭﺯﻕ ﺍﺯ ﺍﺭﺽ‬ ‫ﺍﻟﺴﻤﺎِء ِﺭﺯ ُﻗ ُ‬ ‫ﻮﻋ ُﺪ َ‬ ‫ﮑﻢ َﻭ َﻣﺎ ُﺗ َ‬ ‫ﻓِ ﻰ ‪‬‬

‫ﺍﻟﺴﻤﺎء‪ " ،‬ﺑﺎ‬ ‫ﻻ‬ ‫ﺍﻧﺒﺎﺕ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻫﻤﭽﻨﻴﻦ‪" :‬ﺍ َ‬ ‫ﻦ ‪‬‬ ‫ﺳﻤﺎء ُﺗ َﻨﺰ ُﻝ ﻣِ َ‬ ‫ُ‬

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

‫ﻗﻠﺐ ﺭﺍ ﺍﺯ ﻏﺒﺎﺭ ﻏﺮﺽ ﭘﺎﮎ ﻭ ﻟﻄﻴﻒ ﻓﺮﻣﺎﺋﻰ ﺟﻤﻴﻊ ﺗﻠﻮﻳﺤﺎﺕ‬ ‫ﮐﻠﻤﺎﺕ ﮐﻠﻤﻪ ﺟﺎﻣﻌﻪ ﺭﺑﻮﺑﻴّﻪ ﺭﺍ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭﻯ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﺋﻰ ﻭ‬

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

‫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

‫ﺍﺯ ﺗﺨﻴّﻼﺕ ﺍﻧﻔﺲ ﻇﻠﻤﺎﻧﻰ ﺑﺎﻫﺮ‪ .‬ﻣﻌﻠّﻢ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎﺭﻯ ﻭ ﻣﻌﻠّﻢ‬ ‫ﺍﻳﻦ ﻭﺳﺎﻭﺱ ﻧﻔﺴﺎﻧﻰ‪ .‬ﺑﻴﺎﻥ ﺁﻥ "ﺍﺗّﻘﻮﺍ ﺍﻪﻠﻟ ُﻳﻌﻠِّﻤﮑﻢ ﺍﻪﻠﻟ" ﻭ ﺑﻴﺎﻥ‬

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

‫ﻋﺮﻓﺎﻥ ﻭ ﻣﺤﺒّﺖ‪ ،‬ﻭ ﺍﺛﻤﺎﺭ ﺍﻳﻦ ﺷﺠﺮ‪ ،‬ﮐﺒﺮ ﻭ ﻏﺮﻭﺭ ﻭ ﻧﺨﻮﺕ‪ .‬ﻭ ﺍﺯ‬ ‫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 ّ‬ ‫ﻇﻠّﺶ ﻧﺎﺭ ﻣﻬﻠﮏ‪ .‬ﻓﻨﻌﻢ ﻣﺎ ﻗﺎﻝ‪:‬‬

‫ﮏ ِﺑ َﺎ ِ‬ ‫ْﺤﻴﺎء‬ ‫" َﺗ َﻤ ‪‬ﺴ ْ‬ ‫ﺍﻟﻬﻮﻯ ﻭﺍﺧ َﻠ ِﻊ ﺍﻟ َ‬ ‫ﺫﻳﺎﻝ َ‬ ‫‪٧٧‬‬

‫ﻴﻞ ﺍﻟﻨّ ِ‬ ‫ﮑﻴﻦ ﻭ ٕﺍﻥ َﺟﻠ‪‬ﻮﺍ‪".‬‬ ‫َﻭ َﺧﻞِّ َﺳﺒ َ‬ ‫ﺎﺳ َ‬

‫ﭘﺲ ﺑﺎﻳﺪ ﺻﺪﺭ ﺭﺍ ﺍﺯ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺷﻨﻴﺪﻩ ﺷﺪﻩ ﭘﺎﮎ ﻧﻤﻮﺩ ﻭ ﻗﻠﺐ ﺭﺍ‬ ‫ﻣﺤﻞ ﺍﺩﺭﺍﮎ ﺍﻟﻬﺎﻣﺎﺕ ﻏﻴﺒﻰ‬ ‫ﻣﻘﺪﺱ ﻓﺮﻣﻮﺩ ﺗﺎ‬ ‫ّ‬ ‫ﺍﺯ ﻫﻤﻪ ﺗﻌﻠّﻘﺎﺕ ّ‬ ‫ﺷﻮﺩ ﻭ ﺧﺰﻳﻨﻪ ﺍﺳﺮﺍﺭ ﻋﻠﻮﻡ ﺭﺑّﺎﻧﻰ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬

‫ﺍﻟﺤﻤﺮﺍء َﻟﻦ‬ ‫ﺍﻟﺴ ُ‬ ‫ﻬﺞ ﺍﻟ َﺒﻴﻀﺎء ﻭﺍﻟ ‪‬ﺮ ِ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ّ " :‬‬ ‫ﮐﻦ َ‬ ‫ﺎﻟﮏ ﻓِ ﻰ ﺍﻟﻨ‪ِ ‬‬

‫َﻳ ِ‬ ‫ﺎﺱ‪".‬‬ ‫ﻘﺎﻡ َﻭ َﻃﻨِﻪِ ٕﺍ ّﻻ‬ ‫ﺑﺎﻟﮑﻒ ِّ‬ ‫ِّ‬ ‫ﺍﻟﺼﻔﺮ َﻋ ّﻤﺎ ﻓﻰ ﺍﻳﺪﻯ ﺍﻟﻨّ ِ‬ ‫ﺼ َﻞ ٕﺍﻟﻰ َﻣ ِ‬

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‫ﮑﺮ ﻭ ﺗﻌ ّﻘﻞ ﻓﺮﻣﻮﺩﻩ ﺗﺎ‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﺷﺮﻁ ﺳﺎﻟﮏ‪ .‬ﺩﺭﺳﺖ ﺗﻔ ّ‬

‫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 ‫ﺩﺭ ﺻﺪﻑ ﻗﻠﺐ ﻣﺎﻧﺪﻩ ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ ﺣﻮﺭﻳّﺎﺕ ﻣﻌﺎﻧﻰ ﮐﻪ ﺩﺭ‬

‫ﻣﺲ ﺁﻧﻬﺎ ﻧﻨﻤﻮﺩﻩ‪،‬‬ ‫ﻏﺮﻑ ﻫﺎﻯ ﺣﮑﻤﺖ ﻣﺴﺘﻮﺭ ﮔﺸﺘﻪ ﮐﻪ ﺍﺣﺪﻯ ّ‬

‫" َﻟﻢ َﻳ ِ‬ ‫ﻧﺲ َﻗ ْﺒ َﻠ ُﻬ ْﻢ ﻭ ﻻ ﺟﺎ ‪‬ﻥ‪ ١ " .‬ﺑﺎ ﻫﻤﻪ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ‬ ‫ﻦ ٕﺍ ٌ‬ ‫ﺜﻬ ‪‬‬ ‫ﻄﻤ ُ‬

‫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

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‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻤﺎء ﺩﺭ ﺁﻳﻪ ُﻣﻨﺰﻟﻪ ﻣﻌﻠﻮﻡ ﺷﺪ ﻭ ﻣﻔﻬﻮﻡ ﮔﺸﺖ‪ .‬ﻭ‬

‫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 ‫ﮑﻠ‪‬ﻤﺎ َﺟﺎَء ُﮐ ْﻢ َﺭﺳﻮﻝٌ ِﺑﻤﺎ ﻻ َﺗﻬ َﻮﻯ‬ ‫ﺷﺪ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭﻩ‪َ " :‬ﺍ َﻓ ُ‬

‫ﻼ‬ ‫ﻮﻥ‪ ١".‬ﻣﺜ ً‬ ‫َﺍﻧ ُﻔ ُﺴ ُ‬ ‫ﮑﻢ ﺍﺳ َﺘﮑ َﺒﺮ ُﺗ ْﻢ َﻓ َﻔ ِﺮﻳﻘﴼ َﮐﺬ‪ ‬ﺑ ُﺘﻢ َﻭ َﻓﺮ ِﻳﻘﴼ َﺗﻘ ُﺘ ُﻠ َ‬

‫ﺍﺯ ﻗﺒﻴﻞ ﺗﻐﻴﻴﺮ ﺍﺣﮑﺎﻡ ﻭ ﺗﺒﺪﻳﻞ ﺷﺮﺍﺋﻊ ﻭ ﺍﺭﺗﻔﺎﻉ ﻗﻮﺍﻋﺪ ﻭ ﺭﺳﻮﻡ‬ ‫ﺗﻘﺪﻡ ﻣﺆﻣﻨﻴﻦ ﺍﺯ ﻋﻮﺍﻡ ﺑﺮ ﻣﻌﺮﺿﻴﻦ ﺍﺯ ﻋﻠﻤﺎء‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻋﺎﺩﻳّﻪ ﻭ ّ‬ ‫ﻇﻬﻮﺭ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺑﺮ ﺣﺪﻭﺩﺍﺕ ﺑﺸﺮﻳّﻪ ﺍﺯ ﺍﮐﻞ ﻭ ﺷﺮﺏ ﻭ ﻓﻘﺮ‬

‫ﻋﺰﺕ ﻭ ﺫﻟّﺖ ﻭ ﻧﻮﻡ ﻭ ﻳﻘﻈﻪ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‪ ،‬ﺍﺯ ﺁﻥ ﭼﻴﺰﻫﺎﺋﻰ‬ ‫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 ّ‬

‫ﻤﺎء‬ ‫ﺷﻖ ﻣﻰ ﮔﺮﺩﺩ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻳﻮ َﻡ َﺗ َﺸ ‪‬ﻘ ُﻖ ‪‬‬ ‫ّ‬ ‫ﺍﻟﺴ ُ‬ ‫ﺎﻡ‪ ٢" .‬ﻭ ﻫﻤﭽﻨﺎﻧﮑﻪ ﻏﻤﺎﻡ‪ ،‬ﺍﺑﺼﺎﺭ ﻧﺎﺱ ﺭﺍ ﻣﻨﻊ ﻣﻰ ﻧﻤﺎﻳﺪ ﺍﺯ‬ ‫ِﺑﺎﻟ َﻐ َﻤ ِ‬

‫ﻣﺸﺎﻫﺪﻩ ﺷﻤﺲ ﻇﺎﻫﺮﻯ‪ ،‬ﻫﻤﻴﻦ ﻗﺴﻢ ﻫﻢ ﺍﻳﻦ ﺷﺌﻮﻧﺎﺕ ﻣﺬﮐﻮﺭﻩ‬ ‫ﻣﺮﺩﻡ ﺭﺍ ﻣﻨﻊ ﻣﻰ ﻧﻤﺎﻳﺪ ﺍﺯ ﺍﺩﺭﺍﮎ ﺁﻥ ﺷﻤﺲ ﺣﻘﻴﻘﻰ‪ .‬ﭼﻨﺎﻧﭽﻪ‬

‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﺩﺭ ﮐﺘﺎﺏ ﺍﺯ ﻟﺴﺎﻥ ﮐ ّﻔﺎﺭ‪" :‬ﻭ َﻗﺎ ُﻟﻮﺍ َﻣﺎ ﻟ َِﻬ َﺬﺍ ﺍﻟ ‪‬ﺮ ُﺳ ِ‬ ‫ﻮﻝ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٨٧‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ‪ ،‬ﺁﻳﻪ ‪٢٥‬‬

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‫ﺹ ‪۴۸‬‬

‫ِ‬ ‫ﻮﻥ‬ ‫ﻻ‬ ‫َﻳﺄ ُﮐ ُﻞ ‪‬‬ ‫ﺳﻮﺍﻕ َﻟﻮﻻ ُﺍﻧ ِﺰ َﻝ ٕﺍ َﻟﻴﻪِ َﻣ َﻠ ٌ‬ ‫ﮏ َﻓ َﻴ ُ‬ ‫ﮑ َ‬ ‫ﺍﻟﻄﻌﺎ َﻡ َﻭ َﻳﻤﺸﻰ ﻓِ ﻰﺍ َ‬

‫َﻣ َﻌ ُﻪ َﻧﺬﻳﺮﴽ‪ ١".‬ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﻣﻼﺣﻈﻪ ﻣﻰ ﺷﺪ ﺍﺯ ﺍﻧﺒﻴﺎء ﻓﻘﺮ ﻇﺎﻫﺮﻯ ﻭ‬

‫ﻋﻨﺼﺮﻱ ﺟﺴﺪﻯ ﺍﺯ ﻗﺒﻴﻞ‬ ‫ﺍﺑﺘﻼﻯ ﻇﺎﻫﺮﻯ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻠﺰﻭﻣﺎﺕ‬ ‫ِ‬

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

‫ﺷﮏ ﻭ ﺭﻳﺐ ﻭ‬ ‫ﻫﻴﺎﮐﻞ ﻗﺪﺳﻴّﻪ ﻇﺎﻫﺮ ﻣﻰ ﺷﺪ ﻣﺮﺩﻡ ﺩﺭ ﺻﺤﺮﺍﻫﺎﻯ‬ ‫ّ‬ ‫ﺑﻴﺎﺑﺎﻥ ﻫﺎﻯ ﻭﻫﻢ ﻭ ﺗﺤﻴّﺮ ﻣﺘﺤﻴّﺮ ﻣﻰ ﻣﺎﻧﺪﻧﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﻣﻰ ﺷﻮﺩ‬

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

‫ﺍﻻﺭﺽ ﻭ ﻋﻠّﺖ ﺧﻠﻖ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﻧﺴﺒﺖ ﺩﻫﺪ ﭼﻨﺎﻧﭽﻪ‬ ‫ﻻ‬ ‫ﻓﺮﻣﻮﺩﻩ‪َ " :‬ﻟﻮ‬ ‫ﻓﻼﮎ‪ ".‬ﻭ ﻣﻊ ﺫﻟﮏ ﺑﻪ ﺍﻳﻦ ﻗﺴﻢ ﻫﺎ‬ ‫َ‬ ‫ﺖﺍ َ‬ ‫َ‬ ‫ﻻﮎ َﻟﻤﺎ َﺧ َﻠ ْﻘ ُ‬

‫ﻣﺒﺘﻼ ﺑﻪ ﺍﻣﻮﺭ ﺟﺰﺋﻴّﻪ ﺷﻮﺩ؟ ﭼﻨﺎﻧﭽﻪ ﺷﻨﻴﺪﻩﺍﻧﺪ ﺍﺯ ﺍﺑﺘﻼﻯ ﻫﺮ ﻧﺒﻲ‬ ‫ّ‬ ‫ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﺍﺯ ﻓﻘﺮ ﻭ ﺍﻣﺮﺍﺽ ﻭ ﺫﻟّﺖ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺳﺮﻫﺎﻯ ﺍﺻﺤﺎﺏ‬ ‫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

‫ﺍﻋﺪﺍﻯ ﺩﻳﻦ ﻣﺒﺘﻼ ﺑﻮﺩﻧﺪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺑﺮ ﺍﻳﺸﺎﻥ ﻭﺍﺭﺩ‬ ‫‪٨١‬‬

‫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 ‫ﺍﻟﻬﻰ ﮐﻪ ﺍﺯ ﻣﺸﺮﻕ ﻫﻮﻳّﻪ ﺍﺷﺮﺍﻕ ﻓﺮﻣﻮﺩﻩ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺳﺎﻝ ﻫﺎ ﻋﺒﺎﺩ‬

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

‫ﺹ ‪۴۹‬‬ ‫ﺁﻥ ﺷﺮﻳﻌﺖ ﻣﻘ ّﺮﺭ ﺷﺪﻩ ﺗﺮﺑﻴﺖ ﻳﺎﻓﺘﻪﺍﻧﺪ‪ ،‬ﻳﮏ ﻣﺮﺗﺒﻪ ﺑﺸﻨﻮﻧﺪ ﻭ ﻳﺎ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ ﺷﺨﺼﻰ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺟﻤﻴﻊ‬

‫ﺣﺪﻭﺩﺍﺕ ﺑﺸﺮﻳّﻪ ﺑﺎ ﺍﻳﺸﺎﻥ ﻳﮑﺴﺎﻥ ﺍﺳﺖ ﻭ ﻣﻊ ﺫﻟﮏ ﺟﻤﻴﻊ ﺁﻥ‬

‫ﺣﺪﻭﺩﺍﺕ ﺷﺮﻋﻴّﻪ ﮐﻪ ﺩﺭ ﻗﺮﻥ ﻫﺎﻯ ﻣﺘﻮﺍﺗﺮﻩ ﺑﻪ ﺁﻥ ﺗﺮﺑﻴﺖ ﻳﺎﻓﺘﻪﺍﻧﺪ‬ ‫ﻭ ﻣﺨﺎﻟﻒ ﻭ ﻣﻨﮑﺮ ﺁﻥ ﺭﺍ ﮐﺎﻓﺮ ﻭ ﻓﺎﺳﻖ ﻭ ﻓﺎﺟﺮ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻫﻤﻪ ﺭﺍ‬

‫ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﺩ‪ ،‬ﺍﻟﺒﺘّﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﺣﺠﺎﺏ ﻭ ﻏﻤﺎﻡ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ‬ ‫ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﻗﻠﻮﺑﺸﺎﻥ ﺍﺯ ﺳﻠﺴﺒﻴﻞ ﺍﻧﻘﻄﺎﻉ ﻧﭽﺸﻴﺪﻩ ﻭ ﺍﺯ ﮐﻮﺛﺮ‬

‫ﻣﻌﺮﻓﺖ ﻧﻴﺎﺷﺎﻣﻴﺪﻩ‪ .‬ﻭ ﺑﻪ ﻣﺠ ّﺮﺩ ﺍﺳﺘﻤﺎﻉ ﺍﻳﻦ ﺍﻣﻮﺭ ﭼﻨﺎﻥ ﻣﺤﺘﺠﺐ‬

‫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

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‫ﺟﻬﺪﻯ ﻧﻤﻮﺩ ﺗﺎ ﺑﻪ ﺍﻋﺎﻧﺖ ﻏﻴﺒﻰ ﺍﺯ ﺍﻳﻦ ﺣﺠﺒﺎﺕ ﻇﻠﻤﺎﻧﻰ ﻭ ﻏﻤﺎﻡ‬ ‫ﺍﻣﺘﺤﺎﻧﺎﺕ ﺭﺑّﺎﻧﻰ ﺍﺯ ﻣﺸﺎﻫﺪﻩ ﺁﻥ ﺟﻤﺎﻝ ﻧﻮﺭﺍﻧﻰ ﻣﻤﻨﻮﻉ ﻧﺸﻮﻳﻢ ﻭ‬ ‫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 ﺍﻪﻠﻟ‪،‬‬ ‫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 ّ‬

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‫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 ‫ﻭﻥ ٕﺍ ّﻻ َﺍﻥ ﻳﺄ ِﺗ َﻴ ُﻬ ُﻢ‬ ‫ﻫﻢ ﻧﺎﺯﻝ ﺷﺪﻩ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻫﻞ َﻳ ُ‬ ‫ﻨﻈ ُﺮ َ‬

‫ﻤﺎﻡ‪ ١".‬ﻭ ﻋﻠﻤﺎﻯ ﻇﺎﻫﺮ ﺑﻌﻀﻰ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺍﺯ‬ ‫ﺍﻪﻠﻟُ ﻓِ ﻰ ُﻇ َﻠ ٍﻞ ﻣِ َ‬ ‫ﻦ ﺍﻟ َﻐ ِ‬ ‫ﻋﻼﺋﻢ ﻗﻴﺎﻣﺖ ﻣﻮﻫﻮﻡ ﮐﻪ ﺧﻮﺩ ﺗﻌ ّﻘﻞ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ‬ ‫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 ‫ﻤﺎء ِﺑ ُﺪ ٍ‬ ‫ﺒﻴﻦ َﻳ ْﻐ َﺸﻰ‬ ‫ﺧﺎﻥ ُﻣ ٍ‬ ‫ﺄﺗﻲ ‪‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻳﻮ َﻡ َﺗ ِ‬ ‫ﺍﻟﺴ ُ‬

‫ﺍﺏ َﺍﻟ ِﻴ ٌﻢ" ‪ ٢‬ﮐﻪ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺭﻭﺯﻯ ﮐﻪ‬ ‫ﺍﻟﻨ‪َ ‬‬ ‫ﺎﺱ َﻫ َﺬﺍ َﻋ َﺬ ٌ‬ ‫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 ‫ّ‬ ‫ﺍﺧﺘﻼﻓﺎﺕ ﻭ َﻧﺴﺦ ﻭ ﻫﺪﻡ ﺭﺳﻮﻣﺎﺕ ﻋﺎﺩﻳّﻪ ﻭ ﺍﻧﻌﺪﺍﻡ ﺍﻋﻼﻡ‬ ‫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 ‫ﻧﻴﺴﺘﻨﺪ؟ ﻭ ﺑﻪ ﻧﺎﺭ ﻧﻔﺲ ﺩﺭ ﻫﺮ ﺣﻴﻦ ﺑﻪ ﻋﺬﺍﺑﻰ ﺟﺪﻳﺪ ﻣﻌﺬّ ﺑﻨﺪ‬

‫ﺯﻳﺮﺍ ﮐﻪ ﻫﺮﭼﻪ ﻣﻰ ﺷﻨﻮﻧﺪ ﮐﻪ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﻟﻬﻰ ﻭ ﺣﮑﻢ ﻣﻨﻴﻊ‬ ‫ﺻﻤﺪﺍﻧﻰ ﺩﺭ ﺍﻃﺮﺍﻑ ﺍﺭﺽ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭﻫﺮ ﺭﻭﺯ ﺩﺭ ﻋﻠ ّﻮ ﺍﺳﺖ‬

‫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 ‫ﻧﻔﻮﺳﺸﺎﻥ ﻇﺎﻫﺮ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺍﻳّﺎﻡ ﮐﻪ ﺑﺤﻤﺪﺍﻪﻠﻟ ﺳﻄﻮﺕ‬

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

‫ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ ٕﺍ َﺫﺍ َﻟ ُﻘﻮ ُﮐﻢ َﻗﺎ ُﻟﻮﺍ ﺁ َﻣﻨ‪‬ﺎ َﻭ ٕﺍﺫﺍ‬

‫ﮑ ْﻢ ٕﺍ ‪‬ﻥ ﺍﻪﻠﻟ‬ ‫ﻦ ﺍﻟ َﻐ ْﻴ ِﻆ ُﻗ ْﻞ ُﻣﻮ ُﺗﻮﺍ ِﺑ َﻐﻴﻈِ ُ‬ ‫ﻀﻮﺍ َﻋ َﻠ ْﻴ ُ‬ ‫ﮑ ُﻢ ﺍ َ‬ ‫َﺧ َﻠﻮﺍ َﻋ ‪‬‬ ‫ﻻ َﻧﺎﻣِ َﻞ ﻣِ َ‬

‫ﻠﻴﻢ ِﺑ َﺬ ِ‬ ‫ﺍﻟﺼ ُﺪﻭ ِﺭ ‪ ١".‬ﻭ ﻋﻨﻘﺮﻳﺐ ﺍﺳﺖ ﮐﻪ ﺍﻋﻼﻡ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﺭﺍ‬ ‫َﻋ ٌ‬ ‫ﺍﺕ ‪‬‬ ‫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 ‫ﻴﺚ ﻻ َﻳﺸ ُﻌﺮ ﺗﻔﺴﻴﺮ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﺟﻤﻴﻊ ﺭﺍ ﺑﻪ ﻗﻴﺎﻣﺖ ﻣﻮﻫﻮﻡ ﻣﻦ َﺣ ُ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪١١٩‬‬

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‫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 ‫ِﮏ‬ ‫ﺻﺒﺢ ﻣﻨﻴﺮ ﺍﻳﻘﺎﻥ ﺑﻪ ﻋﻨﺎﻳﺖ ﺭﺣﻤﺎﻥ ﻭﺍﺻﻞ ﻣﻰ ﮔﺮﺩﻧﺪ‪َ .‬ﮐﺬﻟ َ‬

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‫ﻴﮏ َﺣﻤﺎ َﻣ ُﺔ ﺍﻟ َﺒﻘﺎِء َﻋﻠﻰ َﺍ ِ‬ ‫ﻦ ﻓﻰ‬ ‫ﻓﻨﺎﻥ ِﺳﺪ َﺭﺓِ ﺍﻟﺒﻬﺎء َﻟ َﻌ ‪‬ﻞ ﺗ ُ‬ ‫ﻦ َﻋ َﻠ َ‬ ‫ﮑﻮ َﻧ ‪‬‬ ‫َﺗ َﻐ ‪‬‬ ‫ﮑﻤﺔِ ﺑﺈ ِ‬ ‫ِ‬ ‫ﺫﻥ ﺍﻪﻠﻟ ﺳﺎﻟِﮑﴼ‪ .‬ﻭ ﻗﻮﻟﻪ ‪" :‬ﻳﺮﺳﻞ‬ ‫ﻣﻨﺎﻫﺞ ﺍﻟﻌِ ﻠ ِْﻢ َﻭ ِ‬ ‫ﺍﻟﺤ َ‬

‫ﻣﻼﺋﮑﺘﻪ " ٕﺍﻟﻰ ﺁﺧﺮ ﺍﻟﻘﻮﻝ‪ .‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﻣﻼﺋﮑﻪ ﺁﻥ ﻧﻔﻮﺳﻰ‬

‫ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻪ ﻗ ّﻮﻩ ﺭﻭﺣﺎﻧﻴّﻪ‪ ،‬ﺻﻔﺎﺕ ﺑﺸﺮﻳّﻪ ﺭﺍ ﺑﻪ ﻧﺎﺭ ﻣﺤﺒّﺖ‬

‫ﺍﻟﻬﻰ ﺳﻮﺧﺘﻨﺪ ﻭ ﺑﻪ ﺻﻔﺎﺕ ﻋﺎﻟﻴﻦ ﻭ ﮐ ّﺮﻭﺑﻴّﻴﻦ ﻣﺘّﺼﻒ ﮔﺸﺘﻨﺪ‪.‬‬

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

‫ﻣﻌﺎﻧﻰ ﺑﺴﻴﺎﺭ ﻣﻨﻈﻮﺭ ﺑﻮﺩﻩ‪ ،‬ﻫﻢ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻭ ﻫﻢ ﺑﺮ ﺣﺴﺐ‬ ‫ﺑﺎﻃﻦ‪ ،‬ﻭ ﻟﮑﻦ ﺩﺭ ﻳﮏ ﻣﻘﺎﻡ ﻣﺪﻝّ ﺍﺳﺖ ﺑﺮ ﻋﺪﻡ ﻭﺟﻮﺩ ﺷﻴﻌﻪ‪.‬‬

‫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 ‫‪٨٧‬‬

‫ﻧﺸﻨﻴﺪﻩﺍﻧﺪ ﻣﻊ ﺫﻟﮏ ﮐﺴﺎﻧﻰ ﺭﺍ ﮐﻪ ﺑﻪ ﻗﻮﻝ ﺍﻳﺸﺎﻥ ﺍﻳﻤﺎﻥ ﻣﺤ ّﻘﻖ‬

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

‫ﻣﻘﺪﺱ ﮔﺸﺘﻨﺪ ﻭ ﻣﺘﺨﻠّﻖ ﺑﻪ‬ ‫ﻗﺪﺳﻴّﻪ ﺍﺯ ﻋﻮﺍﺭﺽ ﺑﺸﺮﻳّﻪ ﭘﺎﮎ ﻭ ّ‬

‫ﺹ ‪۵۳‬‬ ‫ﻣﻘﺪﺳﻴﻦ ﺷﺪﻧﺪ ﻟﻬﺬﺍ ﺍﺳﻢ‬ ‫ﺍﺧﻼﻕ ﺭﻭﺣﺎﻧﻴّﻴﻦ ﻭ ﻣﺘّﺼﻒ ﺑﻪ ﺍﻭﺻﺎﻑ ّ‬

‫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 ‫ﻋﻠﻤﺎﻯ ﺍﻳﺸﺎﻥ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻇﺎﻫﺮ ﻧﺸﺪ ﻟﻬﺬﺍ ﺑﻪ ﻣﻈﺎﻫﺮ ﻗﺪﺳﻴّﻪ‬

‫ﺍﺯ ﺁﻥ ﻳﻮﻡ ﺗﺎ ﺑﻪ ﺣﺎﻝ ﺍﻗﺒﺎﻝ ﻧﻨﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﺟﻤﻴﻊ ﻓﻴﻮﺿﺎﺕ ﻗﺪﺳﻴّﻪ‬ ‫ﻣﺤﺮﻭﻡ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﺑﺪﺍﻳﻊ ﮐﻠﻤﺎﺕ ﺻﻤﺪﺍﻧﻴّﻪ ﻣﺤﺠﻮﺏ ﮔﺸﺘﻨﺪ‪.‬‬

‫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 ‫ِ‬

‫ﻭ ﺍﻋﺮﺍﺽ ﻣﻰ ﻣﺎﻧﺪ ﻭ ﭼﮕﻮﻧﻪ ﻣﻴﺎﻥ ﺳﻌﻴﺪ ﻭ ﺷﻘﻲ ﻭ ﻣﺠﺮﻡ ﻭ ﻣﺘّﻘﻰ‬ ‫ّ‬ ‫ﻼ ﺍﻧﺼﺎﻑ ﺩﻫﻴﺪ ﺍﮔﺮ ﺍﻳﻦ ﻋﺒﺎﺭﺍﺕ ﮐﻪ ﺩﺭ‬ ‫ﺗﻔﺼﻴﻞ ﻣﻰ ﺷﻮﺩ؟ ﻣﺜ ً‬

‫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 ‫ﻣﻰ ﮐﻨﺪ ﮐﻪ ﻗﺎﺩﺭ ﺑﺮ ﺣﺮﻑ ﻭ ﺗﮑﻠّﻢ ﻧﻴﺴﺘﻨﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﺭ ّﺩ ﻭ‬

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

‫‪٨٨‬‬

‫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 ّ‬

‫‪" :‬‬ ‫ﻮﻥ َﻣ َﻌ ُﻪ ﻧﺬﻳﺮﴽ " ﮐﻪ‬ ‫ﺍﻳﺸﺎﻥ ﺧﺒﺮ ﺩﺍﺩﻩ َﻟﻮﻻ ُﺍﻧ ِﺰ َﻝ ٕﺍﻟﻴﻪِ َﻣ َﻠ ٌ‬ ‫ﮏ َﻓ َﻴ ُ‬ ‫ﮑ َ‬

‫‪٨٩‬‬

‫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 ‫ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻮﺩﻩ‪ .‬ﻭ ﻫﻤﻴﺸﻪ ﺍﻳّﺎﻡ ﻣﺸﻐﻮﻝ ﺑﻪ ﺯﺧﺎﺭﻑ ﻗﻮﻝ‬

‫ﻣﻰ ﺷﺪﻧﺪ ﮐﻪ ﻓﻼﻥ ﻋﻼﻣﺖ ﻇﺎﻫﺮ ﻧﺸﺪ ﻭ ﻓﻼﻥ ﺑﺮﻫﺎﻥ ﺑﺎﻫﺮ‬

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

‫ﻋﺼﺮ ﻣﻰ ﺟﺴﺘﻨﺪ ﺩﺭ ﺗﺼﺪﻳﻖ ﻭ ﺗﮑﺬﻳﺐ ﺍﻳﻦ ﺟﻮﺍﻫﺮ ﻣﺠ ّﺮﺩﻩ ﻭ‬ ‫ﻫﻴﺎﮐﻞ ﺍﻟﻬﻴّﻪ‪ .‬ﻭ ﺍﻳﺸﺎﻥ ﻫﻢ‪ ،‬ﻧﻈﺮ ﺑﻪ ﺍﺳﺘﻐﺮﺍﻕ ﺩﺭ ﺷﺌﻮﻧﺎﺕ‬

‫ﻧﻔﺴﻴّﻪ ﻭ ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﺍﻣﻮﺭﺍﺕ ﺩﻧﻴّﻪ ﻓﺎﻧﻴﻪ‪ ،‬ﺍﻳﻦ ﺷﻤﻮﺱ ﺑﺎﻗﻴﻪ ﺭﺍ‬

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

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

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

‫‪" :‬‬ ‫ﺐ‪ " .‬ﻭ ﺩﺭ ﺟﺎﻯ‬ ‫ﻌﺐ ُﻣﺴ َﺘ ْ‬ ‫ﻣﺸﻬﻮﺭ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﺣﺪﻳ ُﺜﻨﺎ َ‬ ‫ﺼ َﻌ ٌ‬ ‫ﺻ ٌ‬

‫‪ -١‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ‪ ،‬ﺁﻳﻪ ‪٧‬‬

‫ﺹ ‪٥٥‬‬

‫‪" :‬‬ ‫ﺐ ﻻ َﻳﺤ َﺘ ِﻤ ُﻠﻪ ٕﺍ ّﻻ‬ ‫ﺐ ُﻣﺴ َﺘ ْ‬ ‫ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ٕﺍ ‪‬ﻥ َﺍ ْﻣ َﺮﻧﺎ َ‬ ‫ﺼ َﻌ ٌ‬ ‫ﺻ ْﻌ ٌ‬

‫ﺤﻦ ﺍﻪﻠﻟُ َﻗﻠ َﺒﻪ ﻟﻼﻳﻤﺎﻥ‪ ".‬ﻭ‬ ‫ﺏ َﺍﻭ ﻧ ِﺒ‬ ‫ﺮﺳ ٌﻞ َﺍﻭ َﻋ ٌ‬ ‫َﻣ َﻠ ٌ‬ ‫ﺒﺪ ﺍﻣ َﺘ َ‬ ‫ﻲ ُﻣ َ‬ ‫ﮏ ُﻣ َﻘ ‪‬ﺮ ٌ‬ ‫َ ‪‬‬ ‫ﺣﻖ‬ ‫ﻣﺴﻠّﻢ ﺍﺳﺖ ﻧﺰﺩ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﮐﻪ ﻫﻴﭻ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﺛﻼﺛﻪ ﺩﺭ ّ‬

‫ﺍﻳﺸﺎﻥ ﺻﺎﺩﻕ ﻧﻴﺴﺖ‪ .‬ﺩﻭ ﻗﺴﻢ ﺍ ّﻭﻝ ﮐﻪ ﻭﺍﺿﺢ ﺍﺳﺖ ﻭ ﺍ ّﻣﺎ‬

‫ﻣﺤﮏ‬ ‫ﺛﺎﻟﺚ‪ ،‬ﻫﺮﮔﺰ ﺍﺯ ﺍﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﻬﻰ ﺳﺎﻟﻢ ﻧﻤﺎﻧﺪﻧﺪ ﻭ ﺩﺭ ﻇﻬﻮﺭ‬ ‫ّ‬

‫ﺶ ﭼﻴﺰﻯ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻪ ﻇﻬﻮﺭ ﻧﺮﺳﻴﺪ‪ .‬ﺳﺒﺤﺎﻥ ﺍﻪﻠﻟ‪،‬‬ ‫ﺍﻟﻬﻰ ﺟﺰ ِﻏ ّ‬ ‫ﺑﺎ ﻭﺟﻮﺩ ﺍﻗﺮﺍﺭ ﺑﻪ ﺍﻳﻦ ﺣﺪﻳﺚ‪ ،‬ﻋﻠﻤﺎﺋﻰ ﮐﻪ ﺩﺭ ﻣﺴﺎﺋﻞ ﺷﺮﻋﻴّﻪ‬

‫ﺷﮏ ﺍﻧﺪ ﭼﮕﻮﻧﻪ ﺩﺭ ﻏﻮﺍﻣﺾ ﻣﺴﺎﺋﻞ ﺍﺻﻮﻝ ﺍﻟﻬﻴّﻪ‬ ‫ﻦﻭ‬ ‫ّ‬ ‫ﻫﻨﻮﺯ ﺩﺭ ﻇ ّ‬

‫ﻭ ﺟﻮﺍﻫﺮ ﺍﺳﺮﺍﺭ ﮐﻠﻤﺎﺕ ﻗﺪﺳﻴّﻪ ﺍﻇﻬﺎﺭ ﻋﻠﻢ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ‬ ‫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

‫ﺮﻕ َﻋ َﻠﻴﻪ َﻳﻤ ‪‬ﺮﻭﻥ ﻭ ُﻫﻢ ﻟ ُِﻈ ُﻬﻮ ِﺭ ﺍﻟﻌﻼ َﻣﺔِ‬ ‫ﻮﻥ َﮐﺎﻟ َﺒ ِ‬ ‫ﺍﻟﻤﺆﻣِ ُﻨ َ‬ ‫ُ‬

‫ﺍﻟﺠ ّﻬ ِ‬ ‫ﮑﻢ‬ ‫ﻦ َﻗﺒ ِﻠ ُ‬ ‫ﺎﻝ َﻓﺎﻧ َﺘﻈِ ُﺮﻭﺍ ﮐﻤﺎ َ‬ ‫ّﺬﻳﻦ ﻣِ ْ‬ ‫َﻳﻨ َﺘﻈِ ﺮﻭﻥ‪ُ ،‬ﻗ ْﻞ ﻳﺎ َﻣﻼٔ ُ‬ ‫ﮐﺎﻥ ﺍﻟ َ‬

‫ﻈﺮﻳﻦ‪ .‬ﻭ ﺍﮔﺮ ﺍﺯ ﺍﻳﺸﺎﻥ ﺳﺆﺍﻝ ﺷﻮﺩ ﺍﺯ ﺷﺮﺍﺋﻂ ﻇﻬﻮﺭ ﺍﻧﺒﻴﺎﻯ‬ ‫ﺍﻟﻤﻨ َﺘ‬ ‫ﻦ ُ‬ ‫َ‬ ‫َﻟ ِﻤ َ‬ ‫‪ 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

‫ﻭ ﺍﻣﺜﺎﻝ ﺁﻧﻬﺎ ﺭﺍ ﺭ ّﺩ ﻣﻰ ﻧﻤﺎﺋﻴﺪ ﻭ ﺣﮑﻢ ﺑﺮ ﮐﻔﺮ ﺁﻧﻬﺎ ﻧﻤﻮﺩﻩ ﺍﻳﺪ‪ ،‬ﭼﻮﻥ‬

‫ﺗﻤﺴﮏ ﺑﻪ ﺍﻳﻦ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﮐﺘﺐ‬ ‫ﻋﺎﺟﺰ ﺍﺯ ﺟﻮﺍﺏ ﻣﻰ ﺷﻮﻧﺪ‬ ‫ّ‬

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‫ﺹ ‪٥٦‬‬ ‫ﺗﺤﺮﻳﻒ ﺷﺪﻩ ﻭ ﻣﻦ ﻋﻨﺪﺍﻪﻠﻟ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺧﻮﺩ‬ ‫ﻋﺒﺎﺭﺍﺕ ﺁﻳﻪ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﺪ ﺑﺮ ﺍﻳﻨﮑﻪ ﻣﻦ ﻋﻨﺪﺍﻪﻠﻟ ﺍﺳﺖ‪ .‬ﻭ‬ ‫ﻣﻀﻤﻮﻥ ﻫﻤﻴﻦ ﺁﻳﻪ ﺩﺭ ﻗﺮﺁﻥ ﻫﻢ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ ،‬ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﺮﻓﻮﻥ‪.‬‬ ‫ﻣﺪﺕ ﺍﺩﺭﺍﮎ‬ ‫ﺑﺮﺍﺳﺘﻰ ﻣﻰ ﮔﻮﻳﻢ ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺤﺮﻳﻒ ﺭﺍ ﺩﺭ ﺍﻳﻦ ّ‬

‫ﻧﻨﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﻠﻰ‪ ،‬ﺩﺭ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﻭ ﮐﻠﻤﺎﺕ ﻣﺮﺍﻳﺎﻯ ﺍﺣﻤﺪﻳّﻪ ﺫﮐﺮ‬

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‫ﺗﺤﺮﻳﻒ ﻋﺎﻟﻴﻦ ﻭ ﺗﺒﺪﻳﻞ ﻣﺴﺘﮑﺒﺮﻳﻦ ﻫﺴﺖ‪ ،‬ﻭ ﻟﮑﻦ ﺩﺭ ﻣﻮﺍﺿﻊ‬

‫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 ‫ﻧﻴﺴﺖ‪ .‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﺍﺯ ﻋﻠﻤﺎﻯ ﺧﻮﺩ ﮐﻪ ﺭﺍ ﻣﺴﻠّﻢ ﻭ ﮐﻼﻡ ﺍﻭ‬ ‫ﻣﺼﺪﻗﻴﺪ؟ ﺍﺑﻦ ﺻﻮﺭﻳﺎ ﺭﺍ ﻗﺒﻮﻝ ﻧﻤﻮﺩﻧﺪ ﻭ ﺣﻀﺮﺕ ﺍﻭ ﺭﺍ ﺍﺣﻀﺎﺭ‬ ‫ﺭﺍ‬ ‫ّ‬ ‫ﻧﻤﻮﺩ ﻭ ﻓﺮﻣﻮﺩ‪ُ " :‬ﺍ ِ‬ ‫ﺍﻧﺰ َﻝ‬ ‫ﮏ ﺑﺎﻪﻠﻟ ﺍﻟ‪‬ﺬﻯ َﻓ َﻠ َﻖ ﻟ ُ‬ ‫ﻗﺴ ُﻤ َ‬ ‫ﮑﻢ ﺍﻟ َﺒﺤ َﺮ َﻭ َ‬

‫ﺠﺎﮐﻢ ﻣِ ﻦ ﻓﺮﻋﻮﻥ ﻭ َﻣﻼ ِٔﻩ ﻭ‬ ‫ﻦ ﻭ َﻇﻠ‪‬ﻞ َﻟ ُ‬ ‫َﻋ َﻠﻴ ُ‬ ‫ﮑﻢ ﺍﻟ َﻐﻤﺎﻡ ﻭ َﻧ ّ‬ ‫ﺍﻟﻤ ‪‬‬ ‫ﮑﻢ َ‬ ‫ﮑﻢ ِﺑﻪ ُﻣﻮﺳﻰ ﻓﻰ‬ ‫ﻀﻠ ُ‬ ‫ﮑﻢ َﻋ َﻠﻰ ﺍﻟﻨّﺎﺱ ِ ِﺑ َﺎﻥ َﺗﺬ ُﮐ َﺮ َﻟﻨﺎ ﻣﺎ َﺣ َ‬ ‫َﻓ ‪‬‬

‫ﺼﻨﺔ‪ ".‬ﮐﻪ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ‬ ‫ﺍﻟﻤ ْ‬ ‫ﺍﻟﻤ ْ‬ ‫ﺍﻟﺰﺍ ِﻧ َﻴﺔ ُ‬ ‫ﺍﻟﺰﺍﻧِﻰ ُ‬ ‫ﺤ َ‬ ‫ﺤ َ‬ ‫ﺼﻦ َﻭ ّ‬ ‫ﻗِ ﺼﺎﺹ ّ‬

‫ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﺑﻦ ﺻﻮﺭﻳﺎ ﺭﺍ ﺑﻪ ﺍﻳﻦ َﻗ َﺴﻢ ﻫﺎﻯ ﻣﺆ ّﮐﺪ َﻗ َﺴﻢ ﺩﺍﺩﻧﺪ‬ ‫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 ‫ﻧﻤﻮﺩ‪ :‬ﭼﻮﻥ ﺑﺨﺖ ﺍﻟﻨّﺼﺮ ﺑﻴﺖ‬ ‫ّ‬

‫ﺭﺍ ﺑﻘﺘﻞ ﺭﺳﺎﻧﺪ‪ ،‬ﺩﻳﮕﺮ ﻳﻬﻮﺩﻯ ﺩﺭ ﺍﺭﺽ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ّﺍﻻ ﻣﻌﺪﻭﺩﻯ‬ ‫ﻗﻠﻴﻞ‪ .‬ﻭ ﻋﻠﻤﺎﻯ ﺁﻥ ﻋﺼﺮ ﻧﻈﺮ ﺑﻪ ﻗﻠّﺖ ﻳﻬﻮﺩ ﻭ ﮐﺜﺮﺕ ﻋﻤﺎﻟﻘﻪ ﺑﻪ‬

‫ﻣﺸﺎﻭﺭﻩ ﺟﻤﻊ ﺷﺪﻧﺪ ﮐﻪ ﺍﮔﺮ ﻣﻮﺍﻓﻖ ﺣﮑﻢ ﺗﻮﺭﺍﺕ ﻋﻤﻞ ﺷﻮﺩ ﺁﻧﭽﻪ‬ ‫ﺍﺯ ﺩﺳﺖ ﺑﺨﺖ ﺍﻟﻨّﺼﺮ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻨﺪ ﺑﻪ ﺣﮑﻢ ﮐﺘﺎﺏ ﻣﻘﺘﻮﻝ‬ ‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﻣﺼﺎﻟﺢ ﺣﮑﻢ ﻗﺘﻞ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺎﻟﻤ ّﺮﻩ‬

‫ﺑﺮﺩﺍﺷﺘﻨﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺑﻴﻦ ﺟﺒﺮﺋﻴﻞ ﺑﺮ ﻗﻠﺐ ﻣﻨﻴﺮﺵ ﻧﺎﺯﻝ ﺷﺪ‬

‫‪" :‬‬ ‫ِﻢ َﻋﻦ َﻣ َﻮ ِ‬ ‫ﺍﺿﻌِ ﻪ‪ ١".‬ﺍﻳﻦ‬ ‫ﺤ ِّﺮ ُﻓﻮ َﻥ ﺍﻟ َ‬ ‫ﮑﻠ َ‬ ‫ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﻋﺮﺽ ﻧﻤﻮﺩ ُﻳ َ‬

‫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 ‫ﻣﺤﻤﺪﻳّﻪ 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 ﻋﻨﺪﺍﻪﻠﻟ ﺩﺍﻧﺴﺘﻪ ﺁﻥ ﺭﺍ‬

‫ﻣﺤﻮ ﻧﻤﺎﻳﺪ؟ ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ‪ ،‬ﺗﻮﺭﺍﺕ ﺩﺭ ﻫﻤﻪ ﺭﻭﻯ ﺍﺭﺽ ﺑﻮﺩ‪،‬‬ ‫ﮑﻪ ﻭ ﻣﺪﻳﻨﻪ ﻧﺒﻮﺩ ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺗﻐﻴﻴﺮ ﺩﻫﻨﺪ ﻭ ﻳﺎ‬ ‫ﻣﻨﺤﺼﺮ ﺑﻪ ﻣ ّ‬

‫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

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‫ﺹ ‪٥٨‬‬ ‫ﺣﻀﺮﺕ ﺁﻳﺎﺕ ﺗﻮﺭﺍﺕ ﺭﺍ ﮐﻪ ﻣﺪﻝّ ﺑﺮ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﻮﺩ ﺑﻪ‬

‫ﻫﻮﺍﻯ ﺧﻮﺩ ﺗﻔﺴﻴﺮ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ ﺑﻴﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍﺿﻰ ﻧﺸﺪﻧﺪ‬ ‫ﻟﻬﺬﺍ ﺣﮑﻢ ﺗﺤﺮﻳﻒ ﺩﺭﺑﺎﺭﻩ ﺁﻧﻬﺎ ﺻﺪﻭﺭ ﻳﺎﻓﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬ ‫ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ ﭼﮕﻮﻧﻪ ﺗﺤﺮﻳﻒ ﻧﻤﻮﺩﻧﺪ ﺍ ّﻣﺖ ﻓﺮﻗﺎﻥ ﺁﻳﺎﺕ ﮐﺘﺎﺏ‬

‫ﺭﺍ ﺩﺭ ﻋﻼﻣﺎﺕ ﻇﻬﻮﺭ‪ ،‬ﺑﻪ ﻣﻴﻞ ﻭ ﻫﻮﺍﻯ ﺧﻮﺩ ﺗﻔﺴﻴﺮ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‬ ‫‪٩٤‬‬

‫‪" :‬‬ ‫ﺎﻥ‬ ‫ﭼﻨﺎﻧﭽﻪ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َﻗﺪ َﮐ َ‬

‫ﻦ َﺑ ْﻌ ِﺪ ﻣﺎ َﻋ َﻘ ُﻠﻮ ُﻩ ﻭ‬ ‫ﺴﻤ ُﻌ َ‬ ‫َﻓ ٌ‬ ‫ﺤ ّﺮ ُﻓﻮ َﻧ ُﻪ ﻣِ ْ‬ ‫ﺮﻳﻖ ﻣِ ُ‬ ‫ﻮﻥ َﮐﻼ َﻡ ﺍﻪﻠﻟِ ُﺛ ‪‬ﻢ ُﻳ َ‬ ‫ﻨﻬ ْﻢ َﻳ َ‬

‫ﻮﻥ‪ ١".‬ﻭ ﺍﻳﻦ ﺁﻳﻪ ﻫﻢ ُﻣﺪﻝّ ﺍﺳﺖ ﺑﺮ ﺗﺤﺮﻳﻒ ﻣﻌﺎﻧﻰ ﮐﻼﻡ‬ ‫ُﻫﻢ َﻳ ْﻌ َﻠ ُﻤ َ‬

‫ﺍﻟﻬﻰ ﻧﻪ ﺑﺮ ﻣﺤﻮ ﮐﻠﻤﺎﺕ ﻇﺎﻫﺮﻳّﻪ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺁﻳﻪ ﻣﺴﺘﻔﺎﺩ‬

‫ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﻋﻘﻮﻝ ﻣﺴﺘﻘﻴﻤﻪ ﻫﻢ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﺩﺭ ﻣﻮﺿﻊ‬

‫‪٩٥‬‬

‫‪" :‬‬ ‫ﻳﺪﻳﻬ ْﻢ‬ ‫ﺎﺏ ِﺑ َﺎ ِ‬ ‫ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻓ َﻮ ٌ‬ ‫‪‬ﺬﻳﻦ َﻳﮑ ُﺘ ُﺒ َ‬ ‫ﻳﻞ ِﻟﻠ َ‬ ‫ﻮﻥ ﺍﻟﮑ َﺘ َ‬

‫ﻼ‪ ٢ " .‬ﺍﻟﻰ ﺁﺧﺮ ﺍﻻٓﻳﻪ‪.‬‬ ‫ﻴﺸ َﺘ ُﺮﻭﺍ ِﺑﻪِ َﺛ َﻤﻨﴼ َﻗﻠﻴ ً‬ ‫ُﺛ ‪‬ﻢ َﻳ ُﻘﻮ ُﻟ َ‬ ‫ﻦ ِﻋ ْﻨ ِﺪ ﺍﻪﻠﻟِ ِﻟ ْ‬ ‫ﻮﻥ َﻫﺬﺍ ﻣِ ْ‬

‫ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺷﺄﻥ ﻋﻠﻤﺎﻯ ﻳﻬﻮﺩ ﻭ ﺑﺰﺭﮔﺎﻥ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﺷﺪ ﮐﻪ‬ ‫ﺁﻥ ﻋﻠﻤﺎء ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﺳﺘﺮﺿﺎﻯ ﺧﺎﻃﺮ ﺍﻏﻨﻴﺎء ﻭ ﺍﺳﺘﺠﻼﺏ‬

‫ﻏﻞ ﻭ ﮐﻔﺮ‪ ،‬ﺍﻟﻮﺍﺣﻰ ﭼﻨﺪ ﺑﺮ ﺭ ّﺩ ﺣﻀﺮﺕ‬ ‫ﺯﺧﺎﺭﻑ ﺩﻧﻴﺎ ﻭ ﺍﻇﻬﺎﺭ ّ‬

‫ﻧﻮﺷﺘﻨﺪ ﻭ ﺑﻪ ﺩﻻﺋﻠﻰ ﭼﻨﺪ ﻣﺴﺘﺪﻝّ ﺷﺪﻧﺪ ﮐﻪ ﺫﮐﺮ ﺁﻧﻬﺎ ﺟﺎﺋﺰ ﻧﻪ‪،‬‬

‫ﻭ ﻧﺴﺒﺖ ﺩﺍﺩﻧﺪ ﺍﺩﻟّﻪ ﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﺍﺯ ﺍﺳﻔﺎﺭ ﺗﻮﺭﺍﺕ ﻣﺴﺘﻔﺎﺩ‬

‫ﮔﺸﺘﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﭼﻪ ﻣﻘﺪﺍﺭ ﺭ ّﺩ ﺑﺮ ﺍﻳﻦ‬

‫ﺍﻣﺮ ﺑﺪﻳﻊ‪ ،‬ﻋﻠﻤﺎﻯ ﺟﺎﻫﻞ ﻋﺼﺮ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻭ ﮔﻤﺎﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﻳﻦ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٧٥‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٧٩‬‬

‫‪٩٦‬‬

‫ﺹ ‪٥٩‬‬ ‫ﻣﻔﺘﺮﻳّﺎﺕ ﻣﻄﺎﺑﻖ ﺁﻳﺎﺕ ﮐﺘﺎﺏ ﻭ ﻣﻮﺍﻓﻖ ﮐﻠﻤﺎﺕ ﺍﻭﻟﻰ ﺍﻻﻟﺒﺎﺏ‬

‫ﺍﺳﺖ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺍﺫﮐﺎﺭ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺑﮕﻮﻳﻨﺪ ﺍﻳﻦ‬

‫‪٩٧‬‬

‫ﻋﻼﺋﻢ ﻣﺬﮐﻮﺭﻩ ﮐﻪ ﺍﺯ ﺍﻧﺠﻴﻞ ﺫﮐﺮ ﺷﺪ ﺗﺤﺮﻳﻒ ﻳﺎﻓﺘﻪ ﻭ ﺭ ّﺩ ﻧﻤﺎﻳﻨﺪ ﻭ‬

‫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

‫ﻫﻢ ﻧﺰﺩ ﺑﻌﻀﻰ ﺍﺯ ﺍ ّﻣﻴّﻴﻦ ﺍﻟﻬﻰ ﻫﺴﺖ‪ ،‬ﺩﻳﮕﺮ ﻣﻌﺎﺭﺿﻴﻦ ﺑﻪ ﺍﻳﻦ ﺧﻴﺎﻝ‬ ‫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 ﺍﻟ ُﻔ ِ‬ ‫ﺮﻗﺎﻥ ﺗﺤﺒﺮﻭﻥ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﻳﻬﻮﺩ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻟﻮ َﺍﻧ ُﺘﻢ ﻓِ ﻰ َﺟﺰﺍ‪ِٔ‬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

‫ﻣﺤﻤﺪﻯ ﺑﻪ ﭼﻪ‬ ‫ﻣﺘﻤﺴﮏ ﺍﻧﺪ ﻭ ﺑﻪ ﮐﺪﺍﻡ ﺍﻣﺮ ﻣﺄﻣﻮﺭ؟ ﻭ ﺩﻳﮕﺮ‬ ‫ّ‬ ‫ّ‬

‫‪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 ‫ﻓﻴّﺎﺽ ﻭ ﺍﻧﺴﺪﺍﺩ ﺑﺎﺏ ﺭﺣﻤﺖ ﺳﻠﻄﺎﻥ ﺍﻳﺠﺎﺩ ﻻﺯﻡ ﻣﻰ ﺁﻳﺪ‪َ .‬ﻓ َﻨ ُﻌﻮ ُﺫ‬

‫‪٩٩‬‬

‫ﻮﻥ‪.‬‬ ‫ﻦ ﺍﻟﻌﺒﺎ ُﺩ ﻓﻰ َﺣﻘِّﻪ‪َ ،‬ﻓ َﺘﻌﺎﻟﻰ َﻋ ّﻤﺎ ُﻫﻢ َﻳﻌﺮ ُﻓ َ‬ ‫ِﺑﺎﻪﻠﻟ َﻋ ّﻤﺎ َﻳ ُﻈ ‪‬‬

‫ِ‬ ‫ﻤﻮﺍﺕ َﻭ‬ ‫ﺍﻟﺴ‬ ‫ﺍﻯ ﻋﺰﻳﺰ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﺒﺢ ﺍﺯﻟﻰ ﮐﻪ ﺍﻧﻮﺍﺭ "ﺍﻪﻠﻟُ ُﻧﻮ ُﺭ ‪‬‬

‫ﺍﻻٔﺭﺽ" ‪ ١‬ﻋﺎﻟﻢ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﻭ ﺳﺮﺍﺩﻕ ﻋﺼﻤﺖ ﻭ ﺣﻔﻆ " َﻭ َﻳﺄ َﺑﻰ ﺍﻪﻠﻟُ‬

‫ِﻢ ُﻧﻮ َﺭ ُﻩ " ‪ ٢‬ﻣﺮﺗﻔﻊ ﮔﺸﺘﻪ ﻭ ﻳﺪ ﻗﺪﺭﺕ "ﻭ ﺑ َﻴ ِﺪﻩِ‬ ‫ٕﺍ ّﻻ ﺃﻥ ُﻳﺘ ‪‬‬

‫ﻫﻤﺖ ﺭﺍ ﻣﺤﮑﻢ‬ ‫ﻮﺕ ُﮐﻞِّ ﺷ‬ ‫َﻣ َﻠ ُ‬ ‫ﻲٍء " ‪ ٣‬ﻣﺒﺴﻮﻁ ﻭ ﻗﺎﺋﻢ ﺷﺪﻩ ﮐﻤﺮ ّ‬ ‫ﮑ ُ‬ ‫َ ْ‬ ‫ﺑﺎﻳﺪ ﺑﺴﺖ ﮐﻪ ﺷﺎﻳﺪ ﺑﻪ ﻋﻨﺎﻳﺖ ﻭ ﻣﮑﺮﻣﺖ ﺍﻟﻬﻰ ﺩﺭ ﻣﺪﻳﻨﻪ‬ ‫ﻋﺰ "ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ"‬ ‫ﻗﺪﺳﻴّﻪ " ٕﺍﻧّﺎ ﻪﻠﻟ" ﻭﺍﺭﺩ ﺷﻮﻳﻢ ﺗﺎ ﺑﻪ ﻣﻮﺍﻗﻊ ّ‬

‫ﻣﻘ ّﺮ ﻳﺎﺑﻴﻢ‪ .‬ﺍﻧﺸﺎءﺍﻪﻠﻟ 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 ّ‬

‫ﮑﻦ َﻣ َﻌ ُﻪ ﻣﻦ َﺷﻲٍء‪ ".‬ﻭ ﺍﻳﻦ‬ ‫ﮐﺎﻥ ﺍﻪﻠﻟُ ﻭ َﻟﻢ َﻳ ُ‬ ‫ﺟﺰ ﺍﻭ ﺭﺍ ﻧﻴﺎﺑﻰ‪َ " .‬‬ ‫ْ‬ ‫ﻣﻘﺪﺱ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺩﻟﻴﻠﻰ ﻣﺪﻟّﻞ ﺷﻮﺩ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺑﻪ‬ ‫ﻣﻘﺎﻡ ّ‬ ‫ﮐﻞ‬ ‫ﺑﺮﻫﺎﻧﻰ ﺑﺎﻫﺮ ﺁﻳﺪ‪ .‬ﻭ ﺍﮔﺮ ﺩﺭ ﻓﻀﺎﻯ ﻗﺪﺱ ﺣﻘﻴﻘﺖ ﺳﺎﺋﺮﻯ ّ‬

‫ﺍﺷﻴﺎء ﺑﻪ ﻣﻌﺮﻭﻓﻴّﺖ ﺍﻭ ﻣﻌﺮﻭﻑ ﺍﻧﺪ ﻭ ﺍﻭ ﺑﻨﻔﺴﻪ ﻣﻌﺮﻭﻑ ﺑﻮﺩﻩ ﻭ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻧﻮﺭ‪ ،‬ﺁﻳﻪ ‪٣٥‬‬

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‫‪٣‬ﺳﻮﺭﻩ ﻣﺆﻣﻨﻮﻥ‪ ،‬ﺁﻳﻪ ‪٨٨‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺗﻮﺑﻪ‪ ،‬ﺁﻳﻪ‪٣٢‬‬

‫ﺹ ‪٦١‬‬ ‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ ﺍﮔﺮ ﺩﺭ ﺍﺭﺽ ﺩﻟﻴﻞ ﺳﺎﮐﻨﻰ ﮐﻔﺎﻳﺖ ﮐﻦ ﺑﻪ ﺁﻧﭽﻪ‬

‫ﻠﻴﮏ ِ‬ ‫ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ‪َ " :‬ﺍ َﻭ َﻟ ْﻢ َﻳ ِ‬ ‫ﺎﺏ‪ ١ ".‬ﺍﻳﻦ‬ ‫ﮑﻔ ِﻬﻢ َﺍﻧ‪‬ﺎ َﺍ َﻧﺰﻟ َﻨﺎ َﻋ َ‬ ‫ﺍﻟﮑ َﺘ َ‬

‫ﺣﺠﺖ ﻧﺒﻮﺩﻩ‬ ‫ﺍﺳﺖ ّ‬ ‫ﺣﺠﺘﻰ ﮐﻪ ﺧﻮﺩ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ ﻭ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ّ‬ ‫ﻭ ﻧﻴﺴﺖ‪َ " :‬ﺩﻟﻴ ُﻠ ُﻪ ﺁﻳﺎ ُﺗ ُﻪ ﻭ ُﻭ ُﺟﻮ ُﺩ ُﻩ ٕﺍﺛﺒﺎ ُﺗ ُﻪ‪ ".‬ﺩﺭ ﺍﻳﻦ ﻭﻗﺖ ﺍﺯ ﺍﻫﻞ‬

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‫ﺑﻴﺎﻥ ﻭ ﻋﺮﻓﺎء ﻭ ﺣﮑﻤﺎء ﻭ ﻋﻠﻤﺎء ﻭ ﺷﻬﺪﺍﻯ ﺁﻥ ﺍﺳﺘﺪﻋﺎ ﻣﻰ ﻧﻤﺎﻳﻢ‬ ‫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

‫ﻭﺍﺭﺩ ﺁﻣﺪ‪ .‬ﭼﻪ ﮐﻪ ﺁﻥ ﺳﻠﻄﺎﻥ ﻫﻮﻳّﻪ ﻗﺎﺩﺭ ﺍﺳﺖ ﺑﺮ ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ‬

‫ﺑﻴﺎﻥ ﻭ ﺧﻠﻖ ﺁﻥ ﺭﺍ ﺑﻪ ﺣﺮﻓﻰ ﺍﺯ ﺑﺪﺍﻳﻊ ﮐﻠﻤﺎﺕ ﺧﻮﺩ ﻗﺒﺾ ﺭﻭﺡ‬ ‫ﻓﺮﻣﺎﻳﺪ ﻭ ﻳﺎ ﺑﻪ ﺣﺮﻓﻰ ﺟﻤﻴﻊ ﺭﺍ ﺣﻴﺎﺕ ﺑﺪﻳﻌﻪ ﻗﺪﻣﻴّﻪ ﺑﺨﺸﺪ ﻭ ﺍﺯ‬ ‫ﻗﺒﻮﺭ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﻣﺤﺸﻮﺭ ﻭ ﻣﺒﻌﻮﺙ ﻧﻤﺎﻳﺪ‪ .‬ﻣﻠﺘﻔﺖ ﻭ ﻣﺮﺍﻗﺐ‬

‫ﺑﻮﺩﻩ ﮐﻪ ﺟﻤﻴﻊ ﻣﻨﺘﻬﻰ ﺑﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺍﻭ ﻭ ﺍﺩﺭﺍﮎ ﺍﻳّﺎﻡ ﻭ ﻟﻘﺎﻯ ﺍﻭ‬

‫ﺍﻟﻤﺸ ِﺮ ِﻕ ﻭ‬ ‫ﻮﻫ ُ‬ ‫ﮑﻢ ﻗِ َﺒ َﻞ َ‬ ‫ﺲ ﺍﻟ ِﺒ ‪‬ﺮ َﺍ ْﻥ ُﺗ َﻮﻟ‪‬ﻮﺍ ُﻭ ُﺟ َ‬ ‫ﻣﻰ ﺷﻮﺩ‪َ " .‬ﻟ ْﻴ َ‬

‫ﻮﻡ ﺍﻻٓﺧ ِﺮ‪ ٢ ".‬ﺍﺳﻤﻌﻮﺍ‬ ‫ﻦ ﺍﻟِﺒ ‪‬ﺮ َﻣ ْ‬ ‫ﺍﻟﻤﻐ ِﺮ ِﺏ ﻭ َﻟ ِﮑ ‪‬‬ ‫ﻦ ﺁ َﻣ َ‬ ‫َ‬ ‫ﻦ ِﺑﺎﻪﻠﻟ ﻭ ﺍﻟ َﻴ ِ‬

‫ﮐﺎﻥ ﻓﻰ‬ ‫ﺻﻴﻨﺎ ُﮐﻢ‬ ‫ِّ‬ ‫ﺑﺎﻟﺤﻖ َﻟ َﻌ ‪‬ﻞ ﺗﺴ ُ‬ ‫ﻦ ﻓﻰ ِﻇ ٍّﻞ َ‬ ‫ﻳﺎ َﺍ َ‬ ‫ﮑ ُﻨ ‪‬‬ ‫ﻫﻞ ﺍﻟﺒﻴﺎﻥ ﻣﺎ َﻭ ‪‬‬

‫َﺍﻳّﺎﻡ ﺍﻪﻠﻟ َﻣﻤﺪﻭﺩﴽ‪.‬‬

‫‪ -١‬ﺳﻮﺭﻩ ﻋﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٥١‬‬

‫‪-٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٧٧‬‬

‫ﺹ ‪٦٢‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﻤﺬﮐﻮ ُﺭ ﻓﻰ َﺑ ِ‬ ‫ﻧﻔﺲ‬ ‫ﻣﻈﻬ َﺮ‬ ‫ﺷﻤﺲ ﺍﻟﺤﻘﻴﻘﺔِ َﻭ‬ ‫ﻴﺎﻥ َﺍ ‪‬ﻥ‬ ‫‪١٠٢‬‬ ‫ِ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ِ‬ ‫ﺭﺽ ﻭ ٕﺍﻥ‬ ‫ﺍﻟﺴ‬ ‫ﺍﻪﻠﻟِ َﻟ َﻴ ُ‬ ‫ﻤﻮﺍﺕ ﻭ ﺍ َ‬ ‫ﻻ ِ‬ ‫ﻦ ُﺳﻠﻄﺎﻧﴼ َﻋﻠﻰ َﻣﻦ ﻓِ ﻰ ‪‬‬ ‫ﮑﻮ َﻧ ‪‬‬

‫ﺍﻟﻤ ِ‬ ‫ﻠﮏ‬ ‫ﻦ ُﻳﻄﻴ َﻌ ُﻪ َﺍ ٌ‬ ‫ﺍﻫﻞ ﺍ َ‬ ‫ﻻ ِ‬ ‫ﺣﺪﻣﻦ ِ‬ ‫ﺭﺽ ﻭ َﻏﻨﻴّﴼ ﻋﻦ ُﮐﻞِّ َﻣ ْ‬ ‫َﻟ ْ‬ ‫ﻦ ﻓِ ﻰ ُ‬ ‫ﮏ ﻣﻦ ﺍﺳﺮﺍ ِﺭ‬ ‫ِﮏ ُﻧ ِ‬ ‫ﻭ ٕﺍﻥ َﻟﻢ َﻳ ُ‬ ‫ﻈﻬ ُﺮ َﻟ َ‬ ‫ﻨﺪ ُﻩ ﺩﻳﻨﺎﺭ‪َ .‬ﮐﺬﻟ َ‬ ‫ﻦ ِﻋ َ‬ ‫ﮑ ْ‬

‫ِ‬ ‫ﻨﺎﺣﻰ‬ ‫ﺟﻮﺍﻫ ِﺮ‬ ‫ﻴﮏ ﻣِ ﻦ‬ ‫ﻻﻣ ِﺮ ﻭ ُﻧﻠﻘﻰ َﻋ َﻠ َ‬ ‫ﺍ َ‬ ‫ﺠ َ‬ ‫ﺍﻟﺤﮑﻤﺔِ ِﻟ َﺘﻄﻴ َﺮ ‪‬ﻥ ِﺑ َ‬ ‫َ‬ ‫‪١٠٣‬‬

‫ِ‬ ‫ﺍﻻ‬ ‫ﻻﺑﺼﺎ ِﺭ َﻣﺴﺘﻮﺭﴽ‪.‬‬ ‫ﮐﺎﻥ َﻋ ِﻦ ﺍ َ‬ ‫ﺍﻟﻬﻮﺍء ﺍﻟ‪‬ﺬﻯ َ‬ ‫ﻧﻘﻄﺎﻉ ﻓِ ﻰ َ‬ ‫ِ‬

‫ﻟﻄﺎﺋﻒ ﻭ ﺟﻮﺍﻫﺮ ﺍﻳﻦ ﺑﺎﺏ ﺁﻧﮑﻪ ﺑﺮ ﺻﺎﺣﺒﺎﻥ ﻧﻔﻮﺱ ﺯﮐﻴّﻪ ﻭ‬

‫ﻣﺮﺍﻳﺎﻯ ﻗﺪﺳﻴّﻪ ﻣﺒﺮﻫﻦ ﻭ ﻭﺍﺿﺢ ﺷﻮﺩ ﮐﻪ ﺷﻤﻮﺱ ﺣﻘﻴﻘﺖ ﻭ‬

‫ﻣﺮﺍﻳﺎﻯ ﺍﺣﺪﻳّﺖ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﻭ ﺯﻣﺎﻥ ﮐﻪ ﺍﺯ ﺧﻴﺎﻡ ﻏﻴﺐ ﻫﻮﻳّﻪ ﺑﻪ‬

‫ﻋﺎﻟﻢ ﺷﻬﺎﺩﻩ ﻇﻬﻮﺭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻣﻤﮑﻨﺎﺕ ﻭ ﺍﺑﻼﻍ‬ ‫ﻓﻴﺾ ﺑﺮ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ‪ ،‬ﺑﺎ ﺳﻠﻄﻨﺘﻰ ﻗﺎﻫﺮ ﻭ ﺳﻄﻮﺗﻰ ﻏﺎﻟﺐ‬ ‫ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﭼﻪ ﮐﻪ ﺍﻳﻦ ﺟﻮﺍﻫﺮ ﻣﺨﺰﻭﻧﻪ ﻭ ﮐﻨﻮﺯ ﻏﻴﺒﻴّﻪ‬

‫ﺹ ‪۶۳‬‬ ‫ﮑ ُﻢ ﻣﺎ ُﻳﺮﻳﺪ ﺍﻧﺪ‪ .‬ﻭ‬ ‫ﻣﮑﻨﻮﻧﻪ‬ ‫ّ‬ ‫ﺸﺎء َﻭ َﻳﺤ ُ‬ ‫ﻣﺤﻞ ﻇﻬﻮﺭ َﻳﻔ َﻌ ُﻞ ﺍﻪﻠﻟُ ﻣﺎ َﻳ ُ‬

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‫ﺑﺮ ﺍﻭﻟﻰ ﺍﻟﻌﻠﻢ ﻭ ﺍﻓﺌﺪﻩ ﻣﻨﻴﺮﻩ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻏﻴﺐ ﻫﻮﻳّﻪ ﻭ ﺫﺍﺕ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺑﺮﻭﺯ ﻭ ﻇﻬﻮﺭ ﻭ ﺻﻌﻮﺩ ﻭ ﻧﺰﻭﻝ ﻭ ﺩﺧﻮﻝ ﻭ‬ ‫ﺍﺣﺪﻳّﻪ ّ‬

‫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 ‫ﮐﻴﻨﻮﻧﺖ ﺧﻮﺩ ﻣﺴﺘﻮﺭ ﺍﺯ ﺍﺑﺼﺎﺭ ﻭ ﺍﻧﻈﺎﺭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ " .‬ﻻ ُﺗﺪﺭ ُﮐ ُﻪ‬

‫‪‬ﻄﻴﻒ ﺍﻟﺨﺒﻴ ُﺮ" ‪ ١‬ﭼﻪ ﻣﻴﺎﻥ ﺍﻭ‬ ‫ﺑﺼﺎ ُﺭ ﻭ ُﻫ َﻮ ُﻳﺪ ِﺭ ُ‬ ‫ﺍ َ‬ ‫ﮎﺍ َ‬ ‫ﻻﺑﺼﺎ َﺭ ﻭ ُﻫ َﻮ ﺍﻟﻠ ُ‬ ‫ﻻ َ‬ ‫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 ‫ّ‬ ‫ﺍﻭ ﮐﻪ ﻧﻔﺲ ﻣﺸﻴّﺖ ﺍﺳﺖ ﺍﺯ ﻋﺪﻡ ﻭ ﻧﻴﺴﺘﻰ ﺑﺤﺖ ﺑﺎﺕ ﺑﻪ‬ ‫ﻋﺮﺻﻪ ﺷﻬﻮﺩ ﻭ ﻫﺴﺘﻰ ﻗﺪﻡ ﮔﺬﺍﺷﺘﻨﺪ‪ .‬ﺳﺒﺤﺎﻥ ﺍﻪﻠﻟ‪ ،‬ﺑﻠﮑﻪ‬

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‫ﻣﻴﺎﻧﻪ ﻣﻤﮑﻨﺎﺕ ﻭ ﮐﻠﻤﻪ ﺍﻭ ﻫﻢ ﻧﺴﺒﺖ ﻭ ﺭﺑﻄﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ‬

‫ﻔﺴ ُﻪ" ‪ ٢‬ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﺮﻫﺎﻧﻰ ﺍﺳﺖ‬ ‫ﺤﺬّ ُﺭ ُﮐﻢ ﺍﻪﻠﻟُ َﻧ َ‬ ‫ﺑﻮﺩ‪َ " .‬ﻭ ُﻳ َ‬

‫ﮑﻦ َﻣ َﻌ ُﻪ ﻣﻦ َﺷﻲٍء " ﺩﻟﻴﻠﻰ ﺍﺳﺖ ﻻﺋﺢ‪.‬‬ ‫ﮐﺎﻥ ﺍﻪﻠﻟُ َﻭ َﻟﻢ َﻳ ُ‬ ‫ﻭﺍﺿﺢ " َﻭ َ‬ ‫ْ‬ ‫ﭼﻨﺎﻧﭽﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﺻﻴﺎء ﻭ ﻋﻠﻤﺎء ﻭ ﻋﺮﻓﺎء ﻭ ﺣﮑﻤﺎء ﺑﺮ‬ ‫ﻋﺪﻡ ﺑﻠﻮﻍ ﻣﻌﺮﻓﺖ ﺁﻥ ﺟﻮﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﻭ ﺑﺮ ﻋﺠﺰ ﺍﺯ ﻋﺮﻓﺎﻥ ﻭ‬ ‫ﻭﺻﻮﻝ ﺁﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺤﻘﺎﺋﻖ ﻣﻘ ّﺮ ﻭ ﻣﺬﻋﻦ ﺍﻧﺪ‪ .‬ﻭ ﭼﻮﻥ ﺍﺑﻮﺍﺏ ﻋﺮﻓﺎﻥ‬ ‫ﺫﺍﺕ ﺍﺯﻝ ﺑﺮ ﻭﺟﻪ ﻣﻤﮑﻨﺎﺕ ﻣﺴﺪﻭﺩ ﺷﺪ ﻟﻬﺬﺍ ﺑﻪ ﺍﻗﺘﻀﺎﻯ ﺭﺣﻤﺖ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪١٠٣‬‬

‫‪ - ٢‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ‪٢٨‬‬

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‫ﺹ ‪٦٤‬‬

‫ﺣﻤﺘﻰ ُﮐ ‪‬ﻞ‬ ‫ﺣﻤ ُﺘ ُﻪ ُﮐ ‪‬ﻞ َﺷﻰٍء " ﻭ َﻭ ِﺳ َﻌ ْ‬ ‫ﻭﺍﺳﻌﻪ " َﺳ َﺒ َﻘ ْ‬ ‫ﺖ َﺭ َ‬ ‫ﺖ َﺭ َ‬

‫ﻋﺰ‬ ‫ﺷ‬ ‫ﻲٍء " ﺟﻮﺍﻫﺮ ﻗﺪﺱ ﻧﻮﺭﺍﻧﻰ ﺭﺍ ﺍﺯ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺑﻪ ﻫﻴﺎﮐﻞ ّ‬ ‫َ ْ‬

‫ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻣﻴﺎﻥ ﺧﻠﻖ ﻇﺎﻫﺮ ﻓﺮﻣﻮﺩ ﺗﺎ ﺣﮑﺎﻳﺖ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ﺁﻥ ﺫﺍﺕ‬ ‫ﺍﺯﻟﻴّﻪ ﻭ ﺳﺎﺫﺝ ﻗﺪﻣﻴّﻪ‪ .‬ﻭ ﺍﻳﻦ ﻣﺮﺍﻳﺎﻯ ﻗﺪﺳﻴّﻪ ﻭ ﻣﻄﺎﻟﻊ ﻫﻮﻳّﻪ‬

‫ﺑﺘﻤﺎﻣﻬﻢ ﺍﺯ ﺁﻥ ﺷﻤﺲ ﻭﺟﻮﺩ ﻭ ﺟﻮﻫﺮ ﻣﻘﺼﻮﺩ ﺣﮑﺎﻳﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪،‬‬ ‫ﻼ ﻋﻠﻢ ﺍﻳﺸﺎﻥ ﺍﺯ ﻋﻠﻢ ﺍﻭ ﻭ ﻗﺪﺭﺕ ﺍﻳﺸﺎﻥ ﺍﺯ ﻗﺪﺭﺕ ﺍﻭ ﻭ‬ ‫ﻣﺜ ً‬

‫ﺳﻠﻄﻨﺖ ﺍﻳﺸﺎﻥ ﺍﺯ ﺳﻠﻄﻨﺖ ﺍﻭ ﻭ ﺟﻤﺎﻝ ﺍﻳﺸﺎﻥ ﺍﺯ ﺟﻤﺎﻝ ﺍﻭ ﻭ‬

‫ﻇﻬﻮﺭ ﺍﻳﺸﺎﻥ ﺍﺯ ﻇﻬﻮﺭ ﺍﻭ‪ .‬ﻭ ﺍﻳﺸﺎﻧﻨﺪ ﻣﺨﺎﺯﻥ ﻋﻠﻮﻡ ﺭﺑّﺎﻧﻰ ﻭ‬

‫ﻣﻮﺍﻗﻊ ﺣﮑﻤﺖ ﺻﻤﺪﺍﻧﻰ ﻭ ﻣﻈﺎﻫﺮ ﻓﻴﺾ ﻧﺎ ﻣﺘﻨﺎﻫﻰ ﻭ ﻣﻄﺎﻟﻊ ﺷﻤﺲ‬ ‫ﮏ ﻭ َﺑﻴ َﻨ ُﻬﻢ ٕﺍ ّﻻ ﺑﺎﻧ‪ُ ‬ﻬﻢ‬ ‫ﻻﻳﺰﺍﻟﻰ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻻ َﻓ َ‬ ‫ﺮﻕ َﺑﻴ َﻨ َ‬

‫‪١٠٧‬‬

‫ﮏ‪ ".‬ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻣﻘﺎﻡ " َﺍ َﻧﺎ ﻫﻮ ﻭ ﻫﻮ َﺍ َﻧﺎ" ﮐﻪ ﺩﺭ‬ ‫ﮎ َﻭ َﺧﻠ ُﻘ َ‬ ‫ِﻋﺒﺎ ُﺩ َ‬

‫ﺣﺪﻳﺚ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺍﺣﺎﺩﻳﺚ ﻭ ﺍﺧﺒﺎﺭ ﻣﺪﻟّﻪ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ‬

‫ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﻨﺪﻩ ﻧﻈﺮ ﺑﻪ ﺍﺧﺘﺼﺎﺭ ﻣﺘﻌ ّﺮﺽ ﺫﮐﺮ ﺁﻧﻬﺎ‬

‫ﻧﺸﺪﻡ‪ .‬ﺑﻠﮑﻪ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻥ ﻫﺎ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ ﻣﺤﺎﻝّ ﺑﺮﻭﺯ ﺻﻔﺎﺕ‬

‫ﻭ ﺍﺳﻤﺎﻯ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﺮ ﺫﺭ ّﻩ ﺁﺛﺎﺭ ﺗﺠﻠّﻰ ﺁﻥ ﺷﻤﺲ‬

‫ﺣﻘﻴﻘﻰ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ ﮐﻪ ﮔﻮﻳﺎ ﺑﺪﻭﻥ ﻇﻬﻮﺭ ﺁﻥ ﺗﺠﻠّﻰ ﺩﺭ‬

‫ﻋﺎﻟﻢ ﻣﻠﮑﻰ ﻫﻴﭻ ﺷﻰء ﺑﻪ ﺧﻠﻌﺖ ﻫﺴﺘﻰ ﻣﻔﺘﺨﺮ ﻧﻴﺎﻳﺪ ﻭ ﺑﻪ ﻭﺟﻮﺩ‬ ‫ﻣﺸ ّﺮﻑ ﻧﺸﻮﺩ‪ .‬ﭼﻪ ﺁﻓﺘﺎﺏ ﻫﺎﻯ ﻣﻌﺎﺭﻑ ﮐﻪ ﺩﺭ ﺫ ّﺭﻩ ﻣﺴﺘﻮﺭ ﺷﺪﻩ ﻭ‬

‫ﺧﺎﺻﻪ ﺍﻧﺴﺎﻥ‬ ‫ﭼﻪ ﺑﺤﺮﻫﺎﻯ ﺣﮑﻤﺖ ﮐﻪ ﺩﺭ ﻗﻄﺮﻩ ﭘﻨﻬﺎﻥ ﮔﺸﺘﻪ‪.‬‬ ‫ّ‬ ‫ﮐﻪ ﺍﺯ ﺑﻴﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻪ ﺍﻳﻦ ﺧ َﻠﻊ ﺗﺨﺼﻴﺺ ﻳﺎﻓﺘﻪ ﻭ 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 ‪:‬‬ ‫ّ‬

‫ﻧﺴﺎﻥ ِﺳ ّﺮﻯ ﻭ َﺍ َﻧﺎ ِﺳ ّﺮ ُﻩ‪ ".‬ﻭ ﺁﻳﺎﺕ ﻣﺘﻮﺍﺗﺮﻩ ﮐﻪ ﻣﺪﻝّ ﻭ ﻣﺸﻌﺮ‬ ‫ﻻ‬ ‫ُ‬ ‫" َﺍ ٕ‬ ‫ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﻗﻴﻖ ﻟﻄﻴﻒ ﺍﺳﺖ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ ﺳﻤﺎﻭﻳّﻪ ﻭ‬

‫ﺻﺤﻒ ﺍﻟﻬﻴّﻪ ﻣﺴﻄﻮﺭ ﻭ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬

‫ﺮﻳﻬ ْﻢ ﺁ َﻳﺎ ِﺗ َﻨﺎ ﻓِ ﻰ ﺍﻻٓ َﻓ ِ‬ ‫ﺎﻕ َﻭ ﻓِ ﻰ َﺍﻧ ُﻔ ِﺴ ِﻬﻢ‪ ١ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ‬ ‫" َﺳ ُﻨ ِ‬

‫‪" :‬‬ ‫ﮑﻢ َﺍ َﻓﻼ ُﺗ ِ‬ ‫ﺒﺼﺮ ُﻭ َﻥ‪ " .‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ﻓِ ﻰ َﺍ ْﻧ ُﻔ ِﺴ ُ‬ ‫‪" :‬‬ ‫ﺎﻫ ْﻢ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻻ َﺗ ُ‬ ‫ﻧﺴ ُ‬ ‫‪‬ﺬﻳﻦ َﻧ ُﺴﻮﺍ ﺍﻪﻠﻟَ َﻓ َﺎ َ‬ ‫ﮑﻮ ُﻧﻮﺍ َﮐﺎﻟ َ‬

‫َﺍﻧ ُﻔ َﺴ ُﻬﻢ‪ ٣ " .‬ﭼﻨﺎﻧﭽﻪ ﺳﻠﻄﺎﻥ ﺑﻘﺎ‪ ،‬ﺭﻭﺡ ﻣﻦ ﻓﻰ ﺳﺮﺍﺩﻕ ﺍﻟﻌﻤﺎء ﻓﺪﺍﻩ‬

‫‪" :‬‬ ‫ﻑ َﺭﺑّﻪ‪ ".‬ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﺍﻯ ‪١٠٨‬‬ ‫ﻔﺴ ُﻪ َﻓ َﻘﺪ َﻋ َﺮ َ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻣﻦ َﻋ َﺮ َ‬ ‫ﻑ َﻧ َ‬

‫ﮑﺮ ﻓﺮﻣﺎﺋﻰ ﺍﺑﻮﺍﺏ‬ ‫ﻣﺨﺪﻭﻡ ﻣﻦ‪ ،‬ﺍﮔﺮ ﻗﺪﺭﻯ ﺩﺭ ﺍﻳﻦ ﻋﺒﺎﺭﺍﺕ ﺗﻔ ّ‬

‫ﺣﮑﻤﺖ ﺍﻟﻬﻴّﻪ ﻭ ﻣﺼﺎﺭﻳﻊ ﻋﻠﻢ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺭﺍ ﺑﺮ ﻭﺟﻪ ﺧﻮﺩ ﮔﺸﻮﺩﻩ‬

‫ﻳﺎﺑﻰ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺟﻤﻴﻊ ﺍﺷﻴﺎء ﺣﺎﮐﻰ ﺍﺯ ‪١٠٩‬‬

‫ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻴّﻪ ﻫﺴﺘﻨﺪ‪ .‬ﻫﺮ ﮐﺪﺍﻡ ﺑﻪ ﻗﺪﺭ ﺍﺳﺘﻌﺪﺍﺩ ﺧﻮﺩ‬ ‫ﻣﺪﻝّ ﻭ ﻣﺸﻌﺮﻧﺪ ﺑﺮ ﻣﻌﺮﻓﺖ ﺍﻟﻬﻴّﻪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﺣﺎﻃﻪ ﮐﺮﺩﻩ‬

‫ﺍﺳﺖ ﻇﻬﻮﺭﺍﺕ ﺻﻔﺎﺗﻴّﻪ ﻭ ﺍﺳﻤﺎﺋﻴّﻪ ﻫﻤﻪ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﺭﺍ‪ .‬ﺍﻳﻦ‬

‫ﮏ‬ ‫ﮎ ﻣِ ﻦ ّ‬ ‫ﮑ ُ‬ ‫ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﺍ َﻳ ُ‬ ‫ﻴﺲ َﻟ َ‬ ‫ﻮﻥ ﻟ َﻐﻴ ِﺮ َ‬ ‫ﺍﻟﻈ ُﻬﻮ ِﺭ ﻣﺎ َﻟ َ‬

‫ﻴﻦ ﻻ َﺗﺮﺍﮎ‪ " .‬ﻭ ﺑﺎﺯ ﺳﻠﻄﺎﻥ‬ ‫ﺍﻟﻤ ِ‬ ‫َﺣﺘّﻰ َﻳ ُ‬ ‫ﻈﻬ ُﺮ َﻟ َ‬ ‫ﮑ َ‬ ‫ﺖ َﻋ ٌ‬ ‫ﮏ َﻋ ِﻤ َﻴ ْ‬ ‫ﻮﻥ ُﻫ َﻮ ُ‬ ‫‪-‬‬

‫ﻓﺼﻠﺖ‪ ،‬ﺁﻳﻪ ‪٥٣‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ّ‬ ‫‪٣‬ﺳﻮﺭﻩ ﺣﺸﺮ‪ ،‬ﺁﻳﻪ ‪١٩‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺫﺍﺭﻳﺎﺕ‪ ،‬ﺁﻳﻪ ‪٢١‬‬

‫ﺹ ‪٦٦‬‬

‫ﻳﺖ ﺍﻪﻠﻟَ ﻓﻴﻪِ َﺍﻭ‬ ‫ﺃﻳﺖ َﺷﻴﺌﴼ ٕﺍ ّﻻ َﻭ َﻗﺪ َﺭ َﺍ ُ‬ ‫ﺑﻘﺎ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ‪" :‬ﻣﺎ َﺭ ُ‬

‫ﺻﺒﺢ ﺍﻻٔ َﺯ ِﻝ‬ ‫َﻗﺒ َﻠ ُﻪ َﺍﻭ َﺑ َ‬ ‫ﻌﺪﻩ‪ .‬ﻭ ﺩﺭ ﺭﻭﺍﻳﺖ ُﮐﻤﻴﻞ " ﻧﻮ ٌﺭ َﺍﺷ َﺮ َﻕ ﻣِ ﻦ ُ‬ ‫ِ‬ ‫ﻮﺣﻴﺪ ﺁﺛﺎ ُﺭﻩ‪ ".‬ﻭ ﺍﻧﺴﺎﻥ ﮐﻪ ﺍﺷﺮﻑ ﻭ‬ ‫ﻠﻮﺡ َﻋﻠﻰ َﻫﻴﺎﮐِ ﻞ ﺍﻟﺘّ‬ ‫َﻓ َﻴ ُ‬

‫ﻋﻈ ُﻢ ِﺣﮑﺎﻳ ًﺔ ﺍﺳﺖ ﺍﺯ ﺳﺎﺋﺮ‬ ‫ﺍﮐﻤﻞ ﻣﺨﻠﻮﻗﺎﺕ ﺍﺳﺖ َﺍ َﺷ ‪‬ﺪ َﺩﻻ َﻟ ًﺔ َﻭ َﺍ َ‬ ‫ﻣﻌﻠﻮﻣﺎﺕ ﻭ ﺍﮐﻤﻞ ﺍﻧﺴﺎﻥ ﻭ ﺍﻓﻀﻞ ﻭ ﺍﻟﻄﻒ ﺍﻭ ﻣﻈﺎﻫﺮ ﺷﻤﺲ‬

‫ﺣﻘﻴﻘﺘﻨﺪ‪ .‬ﺑﻠﮑﻪ ﻣﺎ ﺳﻮﺍﻯ ﺍﻳﺸﺎﻥ ﻣﻮﺟﻮﺩﻧﺪ ﺑﻪ ﺍﺭﺍﺩﻩ ﺍﻳﺸﺎﻥ ﻭ‬ ‫ﻻﻓﻼﮎ‪".‬‬ ‫ﻣﺘﺤ ّﺮﮐﻨﺪ ﺑﻪ ﺍﻓﺎﺿﻪ ﺍﻳﺸﺎﻥ‪َ " .‬ﻟﻮ‬ ‫ﺖﺍ َ‬ ‫َ‬ ‫ﻻﮎ َﻟﻤﺎ َﺧ َﻠ ْﻘ ُ‬ ‫ﮐﻞ ﺩﺭ ﺳﺎﺣﺖ ﻗﺪﺱ ﺍﻳﺸﺎﻥ ﻣﻌﺪﻭﻡ ﺻﺮﻑ ﻭ ﻣﻔﻘﻮﺩ‬ ‫ﺑﻠﮑﻪ ّ‬

‫ﻣﻘﺪﺱ‬ ‫ﻣﻨﺰﻩ ﺍﺳﺖ ﺫﮐﺮ ﺍﻳﺸﺎﻥ ﺍﺯ ﺫﮐﺮ ﻏﻴﺮ ﻭ ّ‬ ‫ﺑﺤﺖ ﺍﻧﺪ‪ .‬ﺑﻠﮑﻪ ّ‬

‫ﺍﺳﺖ ﻭﺻﻒ ﺍﻳﺸﺎﻥ ﺍﺯ ﻭﺻﻒ ﻣﺎ ﺳﻮﻯ‪ .‬ﻭ ﺍﻳﻦ ﻫﻴﺎﮐﻞ ﻗﺪﺳﻴّﻪ‬ ‫ﻣﺮﺍﻳﺎﻯ ﺍ ّﻭﻟﻴّﻪ ﺍﺯﻟّﻴﻪ ﻫﺴﺘﻨﺪ ﮐﻪ ﺣﮑﺎﻳﺖ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺍﺯ ﻏﻴﺐ‬

‫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 ّ‬

‫‪ ١١٠‬ﺍﻳﻦ ﺻﻔﺎﺕ ﺍﺯ ﻇﻬﻮﺭ ﺍﻳﻦ ﺟﻮﺍﻫﺮ ﺍﺣﺪﻳّﻪ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ‪ .‬ﻭ‬

‫ﻣﺨﺘﺺ ﺑﻪ ﺑﻌﻀﻰ‪ ،‬ﺩﻭﻥ ﺑﻌﻀﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ‪ .‬ﺑﻠﮑﻪ‬ ‫ﺍﻳﻦ ﺻﻔﺎﺕ‬ ‫ّ‬ ‫ﻣﻘﺪﺳﻴﻦ ﺑﻪ ﺍﻳﻦ ﺻﻔﺎﺕ ﻣﻮﺻﻮﻑ‬ ‫ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎﻯ ﻣﻘ ّﺮﺑﻴﻦ ﻭ ﺍﺻﻔﻴﺎﻯ ّ‬

‫ﻭ ﺑﻪ ﺍﻳﻦ ﺍﺳﻤﺎء ﻣﻮﺳﻮﻡ ﺍﻧﺪ‪ .‬ﻧﻬﺎﻳﺖ ﺑﻌﻀﻰ ﺩﺭ ﺑﻌﻀﻰ ﻣﺮﺍﺗﺐ‬

‫ﻋﻈ ُﻢ ﻧﻮﺭﴽ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫َﺍ َﺷ ‪‬ﺪ ُﻇ ُﻬﻮﺭﴽ َﻭ َﺍ َ‬

‫ﻌﺾ‪ ١".‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻭ ﻣﺤ ّﻘﻖ‬ ‫"ﺗ َ‬ ‫ﻌﻀ ُﻬﻢ َﻋﻠﻰ َﺑ ٍ‬ ‫ِﻠﮏ ﺍﻟ ‪‬ﺮ ُﺳ ُﻞ َﻓ ‪‬‬ ‫ﻀﻠ َﻨﺎ َﺑ َ‬ ‫‪ -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

‫ﺻﻔﺎﺕ ﺩﺭ ﺁﻥ ﻫﻴﺎﮐﻞ ﻧﻮﺭﻳّﻪ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ‪ ،‬ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﺧﻮﺍﻩ‬

‫ﻧﺸﻮﺩ‪ .‬ﻧﻪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺻﻔﺘﻰ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺍﺯ ﺁﻥ ﺍﺭﻭﺍﺡ‬ ‫ﻣﺠ ّﺮﺩﻩ ﻇﺎﻫﺮ ﻧﺸﻮﺩ ﻧﻔﻰ ﺁﻥ ﺻﻔﺖ ﺍﺯ ﺁﻥ ﻣﺤﺎﻝّ ﺻﻔﺎﺕ ﺍﻟﻬﻴّﻪ ﻭ‬ ‫ﻣﻌﺎﺩﻥ ﺍﺳﻤﺎء ﺭﺑﻮﺑﻴّﻪ ﺷﻮﺩ‪ .‬ﻟﻬﺬﺍ ﺑﺮ ﻫﻤﻪ ﺍﻳﻦ ﻭﺟﻮﺩﺍﺕ ﻣﻨﻴﺮﻩ ﻭ‬

‫ﻃﻠﻌﺎﺕ ﺑﺪﻳﻌﻪ ﺣﮑﻢ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﺍﻪﻠﻟ 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 ‫ﻣﺤ ّﻘﻖ ﺍﺳﺖ‪ ،‬ﺩﻳﮕﺮ ﺍﺣﺘﻴﺎﺝ ﺑﺮﻫﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺑﻠﻰ‪ ،‬ﺍﻳﻦ ﻋﺒﺎﺩ ﭼﻮﻥ‬

‫ﺍﺯ ﻋﻴﻮﻥ ﺻﺎﻓﻴﻪ ﻣﻨﻴﺮﻩ ﻋﻠﻮﻡ ﺍﻟﻬﻴّﻪ ﺗﻔﺎﺳﻴﺮ ﮐﻠﻤﺎﺕ ﻗﺪﺳﻴّﻪ ﺭﺍ‬

‫ﺍﺧﺬ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻟﻬﺬﺍ ﺗﺸﻨﻪ ﻭ ﺍﻓﺴﺮﺩﻩ ﺩﺭ ﻭﺍﺩﻯ ﻇﻨﻮﻥ ﻭ ﻏﻔﻠﺖ‬ ‫ﺳﺎﺋﺮﻧﺪ ﻭ ﺍﺯ ﺑﺤﺮ ﻋﺬﺏ ﻓﺮﺍﺕ ُﻣﻌ ِﺮﺽ ﺷﺪﻩ ﺩﺭ ﺣﻮﻝ ﻣﻠﺢ ُﺍﺟﺎﺝ‬ ‫ﻃﺎﺋﻒ ﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻭﺻﻒ ﺍﻳﺸﺎﻥ ﻭﺭﻗﺎء ﻫﻮﻳّﻪ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ‪:‬‬

‫ﻴﻞ ﺍﻟ ‪‬ﺮ ِ‬ ‫ﺒﻴﻞ‬ ‫ﺷﺪ ﻻ َﻳﺘ‪ِ ‬ﺨ ُﺬﻭﻩ َﺳﺒﻴ ً‬ ‫ﻼ َﻭ ٕﺍﻥ َﻳ َﺮﻭﺍ َﺳ َ‬ ‫" َﻭ ٕﺍﻥ َﻳ َﺮﻭﺍ َﺳ ِﺒ َ‬

‫ِﮏ َﺑﺎﻧ‪ُ ‬ﻬﻢ َﮐﺬ‪ُ ‬ﺑﻮﺍ ﺑﺂﻳﺎﺗ َﻨﺎ َﻭ ﮐﺎ ُﻧﻮﺍ‬ ‫ﺍﻟﻐ‬ ‫ﻲ َﻳﺘ‪ِ ‬ﺨ ُﺬﻭﻩ َﺳﺒﻴ ً‬ ‫ﻼ‪ ،‬ﺫﻟ َ‬ ‫َ ِّ‬ ‫ِﻴﻦ‪ ١".‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﮔﺮ ﺑﺒﻴﻨﻨﺪ ﺭﺍﻩ ﺻﻼﺡ ﻭ‬ ‫َﻋﻨﻬﺎ َﻏﺎﻓِ ﻠ َ‬

‫ﺭﺳﺘﮕﺎﺭﻯ ﺭﺍ‪ ،‬ﺁﻥ ﺭﺍ ﺍﺧﺬ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﻗﺒﺎﻝ ﻧﻤﻰ ﮐﻨﻨﺪ ﻭ ﺍ ّﻣﺎ‬

‫ﺍﮔﺮ ﺭﺍﻩ ﺑﺎﻃﻞ ﻭ ﻃﻐﻴﺎﻥ ﻭ ﺿﻼﻟﺖ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻨﺪ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ‪ ،‬ﺁﻳﻪ ‪١٤٦‬‬

‫‪١١١‬‬

‫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 ‫ﻣﺸﺎﻫﺪﻩ ﺷﺪ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﻣﻨﻴﻊ ﮐﻪ ﮐﺮﻭﺭﻫﺎ ﺁﻳﺎﺕ ﺍﻟﻬﻴّﻪ ﺍﺯ‬ ‫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

‫ﻣﺴﺎﺋﻞ ﻭﺍﺿﺤﻪ ﺷﺒﻬﻪ ﻧﻤﻮﺩﻩ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺭﺿﻮﺍﻥ ﻋﻠﻢ ﺍﺣﺪﻳّﻪ ﻭ‬

‫‪ ١١٣‬ﺭﻳﺎﺽ ﺣﮑﻤﺖ ﺻﻤﺪﻳّﻪ ﻣﺤﺮﻭﻡ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ‬ ‫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 ‫ﺳﻠﻄﻨﺖ ﻇﺎﻫﺮ ﻧﺸﺪ ﺑﻠﮑﻪ ﺧﻼﻑ ﺁﻥ ﺗﺤ ّﻘﻖ ﻳﺎﻓﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ‬

‫ﺍﺻﺤﺎﺏ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭ ﺩﺭ ﺩﺳﺖ ﻧﺎﺱ ﻣﺒﺘﻼ ﻭ ﻣﺤﺼﻮﺭ ﺑﻮﺩﻩ ﻭ‬ ‫ﻫﺴﺘﻨﺪ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﺫﻟّﺖ ﻭ ﻋﺠﺰ ﺩﺭ ﻣﻠﮏ ﻇﺎﻫﺮﻧﺪ‪ .‬ﺑﻠﻰ‪،‬‬ ‫ﻳﺐ‬ ‫ﺣﻖ ﻗﺎﺋﻢ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ٌ‬ ‫ﺳﻠﻄﻨﺘﻰ ﮐﻪ ﺩﺭ ﮐﺘﺐ ﺩﺭ ّ‬ ‫ﺣﻖ َﻭ ﻻ َﺭ َ‬

‫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 ّ‬

‫ﺳﻠﻄﻨﺖ ﻭ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎء ﺛﺎﺑﺖ ﻭ ﻣﺤ ّﻘﻖ ﺍﺳﺖ ﺯﻳﺮﺍ ﮐﻪ‬

‫ﻣﻈﺎﻫﺮ ﺻﻔﺎﺕ ﻏﻴﺒﻴّﻪ ﻭ ﻣﻄﺎﻟﻊ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻴّﻪ ﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ‬ ‫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 ‫ﻣﺸﻴّﺖ 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 ‫ﺍﻳّﺎﻡ ﻇﻬﻮﺭ ﻫﺮ ﻳﮏ ﺍﺯ ﺷﻤﻮﺱ ﺣﻘﻴﻘﺖ ﺑﻨﻔﺴﻪ ﻟﻨﻔﺴﻪ ﻇﺎﻫﺮ‬

‫ﮐﻞ‬ ‫ﻣﻰ ﺷﻮﺩ ﻭ ﺁﻥ ﺍﺣﺎﻃﻪ ﺑﺎﻃﻨﻴّﻪ 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 ‫ﺍ ّﻭﻝ‪ ،‬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 ‫ّ‬

‫ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺍﺷﺨﺎﺹ ﺑﻪ ﻇﻨﻮﻥ ﺧﺒﻴﺜﻪ ﺷﻴﻄﺎﻧﻴّﻪ ﺧﻮﺩ ﺍﺫﻳّﺖ ﺑﻪ‬

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‫ﺹ ‪٧٠‬‬ ‫ﺁﻥ ﻫﻴﮑﻞ ﺍﺯﻟﻰ ﺭﺍ ﺳﺒﺐ ﺭﺳﺘﮕﺎﺭﻯ ﺧﻮﺩ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ ﺯﻳﺮﺍ ﮐﻪ‬ ‫ﺟﻤﻴﻊ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻪ ﻣﺜﻞ ﻋﺒﺪﺍﻪﻠﻟ ُﺍ َﺑﻲ ﻭ ﺍﺑﻮ ﻋﺎﻣﺮ ﺭﺍﻫﺐ ﻭ ﮐﻌﺐ‬ ‫ّ‬ ‫ﺑﻦ ﺍﺷﺮﻑ ﻭ ﻧﻀﺮ ﺑﻦ ﺣﺎﺭﺙ‪ ،‬ﺟﻤﻴﻊ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺗﮑﺬﻳﺐ‬ ‫ﻧﻤﻮﺩﻧﺪ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺟﻨﻮﻥ ﻭ ﺍﻓﺘﺮﺍ ﺩﺍﺩﻧﺪ ﻭ ﻧﺴﺒﺖ ﻫﺎﺋﻰ ﮐﻪ َﻧ ُﻌﻮ ُﺫ‬

‫ﻠﻢ َﺍﻭ َﻳ ِ‬ ‫ِﺑﺎﻟّﻠﻪ ﻣِ ﻦ َﺍﻥ َﻳﺠﺮﻯ ِﺑﻪِ ِ‬ ‫ﺤﻤ َﻠ ُﻪ‬ ‫ﺤ ّﺮ َ‬ ‫ﮎ َﻋ َﻠﻴﻪ ﺍﻟ َﻘ ُ‬ ‫ﺍﻟﻤﺪﺍ ُﺩ َﺍﻭ َﻳ َﺘ َ‬

‫ﻟﻮﺍﺡ‪ .‬ﺑﻠﻰ‪ ،‬ﺍﻳﻦ ﻧﺴﺒﺖ ﻫﺎ ﺑﻮﺩ ﮐﻪ ﺳﺒﺐ ﺍﻳﺬﺍﻯ ﻣﺮﺩﻡ ﻧﺴﺒﺖ‬ ‫ﺍ َ‬ ‫ﻻ ُ‬

‫ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺷﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻋﻠﻤﺎﻯ ﻭﻗﺖ‬

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‫ﺍﮔﺮ ﮐﺴﻰ ﺭﺍ ﺭ ّﺩ ﻭ ﻃﺮﺩ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﻧﺪﺍﻧﻨﺪ ﭼﻪ ﺑﺮ ﺳﺮ‬

‫ﺁﻥ ﻧﻔﺲ ﻣﻰ ﺁﻳﺪ ﭼﻨﺎﻧﭽﻪ ﺑﺮ ﺳﺮ ﺍﻳﻦ ﺑﻨﺪﻩ ﺁﻣﺪ ﻭ ﺩﻳﺪﻩ ﺷﺪ‪ .‬ﺍﻳﻦ‬

‫ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪" :‬ﻣﺎ ُﺍ ِ‬ ‫ﺜﻞ ﻣﺎ‬ ‫ﻭﺫﻱ ﻧ ِﺒ‬ ‫ﻲ ِﺑ ِﻤ ِ‬ ‫َ َ ‪‬‬ ‫ﺍﻭﺫﻳﺖ‪ ".‬ﻭ ﺩﺭ ﻓﺮﻗﺎﻥ ﻧﺴﺒﺖ ﻫﺎ ﮐﻪ ﺩﺍﺩﻧﺪ ﻭ ﺍﺫﻳّﺖ ﻫﺎ ﮐﻪ ﺑﻪ ﺁﻥ‬ ‫ُ‬

‫ﻗﻊ‬ ‫ﺣﻀﺮﺕ ﻧﻤﻮﺩﻧﺪ ﻫﻤﻪ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪َ .‬ﻓ ِ‬ ‫ﺎﺭﺟ ُﻌﻮﺍ ٕﺍ َﻟﻴﻪِ َﻟ َﻌﻠّ ُ‬ ‫ﮑﻢ ِﺑ َﻤﻮﺍ ِ‬ ‫ﻮﻥ‪ .‬ﺣﺘّﻰ ﻗﺴﻤﻰ ﺑﺮ ﺁﻥ ﺣﻀﺮﺕ ﺳﺨﺖ ﺷﺪ ﮐﻪ ﺍﺣﺪﻯ‬ ‫ﻻﻣ ِﺮ َﺗ ‪‬ﻄ ِﻠ ُﻌ َ‬ ‫ﺍ َ‬

‫ﺑﺎ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﭼﻨﺪﻯ ﻣﻌﺎﺷﺮﺕ ﻧﻤﻰ ﻧﻤﻮﺩ ﻭ ﻫﺮ ﻧﻔﺴﻰ‬

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‫ﮐﻪ ﺧﺪﻣﺖ ﺁﻥ ﺣﻀﺮﺕ ﻣﻰ ﺭﺳﻴﺪ ﮐﻤﺎﻝ ﺍﺫﻳّﺖ ﺭﺍ ﺑﻪ ﺍﻭ ﻭﺍﺭﺩ‬

‫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

‫ﺍﺯ ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﺎﻯ ﻗﺮﺏ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺗﻼﻭﺕ ﻧﻤﻮﺩ‪َ " :‬ﻭ ٕﺍ ْﻥ‬

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‫ﺖ َﺍﻥ َﺗ ْﺒ َﺘﻐِ ﻲ َﻧ َﻔﻘﴼ ﻓﻰ‬ ‫ﺍﺳ َ‬ ‫ﺎﻥ َﮐ ُﺒ َﺮ َﻋ َﻠ َ‬ ‫َﮐ َ‬ ‫ﺍﺿ ُﻬﻢ َﻓ ِﺎ ِﻥ ْ‬ ‫ﻴﮏ ٕﺍﻋ َﺮ ُ‬ ‫ﺘﻄ ْﻌ َ‬ ‫َ‬ ‫ﺍﻟﺴﻤﺎء‪ ١ " .‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺑﺰﺭﮒ‬ ‫ﺍ َ‬ ‫ﻻ ِ‬ ‫ﺭﺽ َﺍﻭ ُﺳﻠ‪‬ﻤﴼ 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

‫ﻋﻈﻤﺖ ﺁﻥ ﺷﻤﺲ ﻋﻨﺎﻳﺖ ﻣﻘ ّﺮ ﻭ ﻣﻌﺘﺮﻑ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺳﻠﻄﻨﺖ‬ ‫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 ﺑﺎﻃﻨﻴّﻪ ﺍﺳﺖ ﮐﻪ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺭﺍ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺳﻠﻄﻨﺖ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﻥ‬ ‫ّ‬

‫ﺷﻤﺲ ﺍﺣﺪﻳّﻪ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﺁﻳﺎ ﻧﺸﻨﻴﺪﻯ ﮐﻪ ﺑﻪ ﻳﮏ ﺁﻳﻪ ﭼﮕﻮﻧﻪ‬

‫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

‫‪" :‬‬ ‫ﺠﺎﺭ‪ ،‬ﻳﻌﻨﻰ‬ ‫ﮔﻔﺘﻨﺪ ﺭﺑّﻨﺎ َﺳ ِﻤﻌﻨﺎ َﻭ َﺍ َﻃ ْﻌﻨﺎ " ﻭ ﻧﻘﻤﺖ ﺷﺪ ﺑﺮﺍﻯ ُﻓ ّ‬

‫ﺼﻴﻨﺎ‪ ".‬ﻭ‬ ‫ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﮔﻔﺘﻨﺪ‪َ " :‬ﺳ ِﻤﻌﻨﺎ ﻭ َﻋ َ‬

‫ﺳﻴﻒ ﺍﻪﻠﻟ 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

‫ﺣﺎ ّﺩ 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 ‫ﺑﻪ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﻨﻴﻊ ﭼﻨﺎﻥ ﻣﺘّﺤﺪ ﻭ ﻣﻮﺍﻓﻖ ﺷﺪﻧﺪ ﮐﻪ ﮔﻮﻳﺎ ﺍﺯ‬

‫‪‬ﺬﻳﻦ ُﻫ ِﻢ‬ ‫ﻳﮏ ﺻﻠﺐ ﻇﺎﻫﺮ ﺷﺪﻩﺍﻧﺪ‪َ .‬ﮐﺬﻟ َ‬ ‫ﻴﻦ ُﻗ ِ‬ ‫ِﮏ ُﻳﺆﻟِّ ُ‬ ‫ﻠﻮﺏ ﺍﻟ َ‬ ‫ﻒ ﺍﻪﻠﻟُ َﺑ َ‬

‫ﺹ ‪٧٣‬‬

‫ﻀﻞ ﺑ َﺎﻳﺎﺩﻯ‬ ‫ﻦ َﮐﻮ َﺛﺮ ﺍﻟ َﻔ ِ‬ ‫ﺍﻧ َﻘﻄ ُﻌﻮﺍ ٕﺍ َﻟﻴﻪِ َﻭ ﺁ َﻣ ُﻨﻮﺍ ِﺑﺂﻳﺎﺗِﻪِ َﻭ ﮐﺎ ُﻧﻮﺍ ﻣِ ْ‬

‫ﺍﻟﺸﺎﺭ ِﺑﻴﻦ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﭼﻘﺪﺭ ﺍﺯ ﻣﺮﺩﻡ ﻣﺨﺘﻠﻒ ﺍﻟﻌﻘﺎﺋﺪ ﻭ‬ ‫ﻦ ‪‬‬ ‫ﺍﻟﻌ ِّﺰ ﻣِ َ‬

‫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؟‬

‫‪" :‬‬ ‫ﺑﻬﺎ ﻭ َﻟ ُﻬ ْﻢ‬ ‫ﻮﺏ ﻻ َﻳﻔ َﻘ ُﻬ َ‬ ‫ﻮﻥ َ‬ ‫َﻓ ِﻨ ْﻌ َﻢ َﻣﺎ ُﻧ ِّﺰ َﻝ ﻓﻰ ﺷﺄﻧِﻬﻢ َﻟ ُﻬ ْﻢ ُﻗ ُﻠ ٌ‬

‫ﻦ ﻻ ُﻳ ِ‬ ‫ﻭﻥ ِﺑ َﻬﺎ‪ ١ ".‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺑﻪ ﺗﻨﺰﻳﻞ ‪١٢٠‬‬ ‫ﺒﺼ ُﺮ َ‬ ‫َﺍ ْﻋ ُﻴ ٌ‬ ‫ﻫﻤﻴﻦ ﻳﮏ ﺁﻳﻪ ﻣﻨﺰﻟﻪ ﺍﺯ ﺳﻤﺎء ﻣﺸﻴّﺖ ﭼﮕﻮﻧﻪ ﺣﺴﺎﺏ ﺧﻼﻳﻖ‬ ‫ﮐﺸﻴﺪﻩ ﺷﺪ ﮐﻪ ﻫﺮﮐﺲ ﺍﻗﺮﺍﺭ ﻧﻤﻮﺩ ﻭ ﺍﻗﺒﺎﻝ ﺟﺴﺖ ﺣﺴﻨﺎﺕ ﺍﻭ‬

‫ﺑﺮ ﺳﻴّﺌﺎﺕ ﺯﻳﺎﺩﺗﻰ ﻧﻤﻮﺩ ﻭ ﺟﻤﻴﻊ ﺧﻄﺎﻳﺎﻯ ﺍﻭ ﻣﻌﻔ ّﻮ ﺷﺪ ﻭ ﻣﻐﻔﻮﺭ‬

‫ﺍﻟﺤﺴﺎﺏ‪َ ،‬ﻭ ﮐﺬﻟِﮏ‬ ‫ﺮﻳﻊ‬ ‫ﺼﺪ ُﻕ ﻓﻰ ﺷﺄﻧِﻪِ ﺑ َﺎﻧّ ُﻪ َﺳ ُ‬ ‫ِﮏ ُﻳ َ‬ ‫ﺁﻣﺪ‪َ .‬ﮐﺬﻟ َ‬ ‫ِ‬

‫ِ‬ ‫ﺑﺎﻟﺤ َﺴ ِ‬ ‫ﺍﻟﺴﻴِّ ِ‬ ‫ﺲ‬ ‫ﺁﻓﺎﻕ‬ ‫ﻨﺎﺕ َﻟﻮ َﺍﻧ ُﺘﻢ ﻓﻰ‬ ‫ﺌﺎﺕ‬ ‫ﺍﻟﻌﻠﻢ ﻭ ﺍﻧ ُﻘ ِ‬ ‫ُﻳ َﺒﺪِّ ُﻝ ﺍﻪﻠﻟُ ‪‬‬ ‫َ‬ ‫ِ‬

‫ﺣﺐ ﻧﺼﻴﺐ‬ ‫ﻮﻥ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻫﺮ ﮐﺲ ﺍﺯ ﺟﺎﻡ‬ ‫ِ‬ ‫ﺍﻟﺤﮑﻤﺔِ َﺗ َﺘ َﻔ ‪‬ﺮ ُﺳ َ‬ ‫ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ‪ ،‬ﺁﻳﻪ ‪١٧٩‬‬

‫‪١١٩‬‬

‫ﺹ ‪٧٤‬‬ ‫ﺑﺮﺩﺍﺷﺖ ﺍﺯ ﺑﺤﺮ ﻓﻴﻮﺿﺎﺕ ﺳﺮﻣﺪﻳّﻪ ﻭ ﻏﻤﺎﻡ ﺭﺣﻤﺖ ﺍﺑﺪﻳّﻪ‪،‬‬

‫ﺣﻴﺎﺕ ﺑﺎﻗﻴﻪ ﺍﺑﺪﻳّﻪ ﺍﻳﻤﺎﻧﻴّﻪ ﻳﺎﻓﺖ ﻭ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﻗﺒﻮﻝ ﻧﻨﻤﻮﺩ ﺑﻪ‬

‫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

‫ﻣﻌﻨﻰ ﺍﺳﺖ ﮐﻪ ﻋﺎ ّﻣﻪ ﻧﺎﺱ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ‬

‫ﺷﻤﺲ ﻫﺪﺍﻳﺖ ﻣﻬﺘﺪﻯ ﻧﺸﺪﻧﺪ ﻭ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺭﺍ ﻣﻘﺘﺪﻯ ﻧﮕﺸﺘﻨﺪ‪.‬‬

‫ﻣﺤﻤﺪﻯ ﺩﺭ ﻣﺸﮑﺎﺕ ﺍﺣﻤﺪﻳّﻪ ﻣﺸﺘﻌﻞ‬ ‫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

‫ِ‬ ‫ﻳﻦ‬ ‫ﻮﻥ ﻣﻦ َﺑ‬ ‫ﻠﺖ ٕﺍﻧ‪ُ ‬‬ ‫ﮑﻢ َﻣﺒ ُﻌﻮ ُﺛ َ‬ ‫َﻟ‪ْ ِٔ ‬‬ ‫ﻌﺪﺍﻟﻤﻮﺕ َﻟ َﻴ ُﻘﻮ َﻟ ‪‬‬ ‫ﻦ ﺍﻟ ِ‪‬ﺬ َ‬ ‫ﻦ ُﻗ َ‬ ‫ﻴﻦ‪ ١".‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ‬ ‫َﮐ َﻔ ُﺮﻭﺍ ٕﺍﻥ َﻫ َﺬﺍ ٕﺍ ّﻻ ِﺳﺤ ٌﺮ ُﻣ ِﺒ ٌ‬

‫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 ‫ﺐ َﻗ ْﻮ ُﻟ ُﻬﻢ ﺍ ‪ٕ ‬ﺍ َﺫﺍ ُﮐﻨ‪‬ﺎ ُﺗ َﺮﺍﺑﴼ‬ ‫ﺐ َﻓ َﻌ َ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ ٕﺍﻥ َﺗ ْﻌ َ‬ ‫ﺠ ٌ‬ ‫ﺠ ْ‬

‫َﺍ‪ِٔ‬ﻨ‪‬ﺎ ﻟﻔﻰ َﺧﻠ ٍْﻖ َﺟ ٍ‬ ‫ﺪﻳﺪ ؟ " ‪ ٢‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﮔﺮ‬ ‫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

‫ﻦ َﺧﻠ ٍْﻖ‬ ‫ﺎﻟﺨ ِ‬ ‫ﻠﻖ ﺍ َ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﺍ َﻓ َﻌﻴﻴ َﻨﺎ ِﺑ َ‬ ‫ﻻ ّﻭﻝ َﺑ ْﻞ ُﻫ ْﻢ ﻓﻰ َﻟ ْﺒ ٍ‬ ‫ﺲ ﻣِ ْ‬

‫َﺟ ٍ‬ ‫ﺪﻳﺪ‪ ١ " .‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺁﻳﺎ ﻣﺎ ﻋﺎﺟﺰ ﻭ ﻣﺎﻧﺪﻩ ﺷﺪﻳﻢ‬

‫ﺷﮏ ﻭ ﺷﺒﻬﻪ ﻫﺴﺘﻨﺪ ﺍﺯ ﺧﻠﻖ‬ ‫ﺍﺯ ﺧﻠﻖ ﺍ ّﻭﻝ؟ ﺑﻠﮑﻪ ﺍﻳﻦ ﻣﺸﺮﮐﻴﻦ ﺩﺭ‬ ‫ّ‬

‫ﺟﺪﻳﺪ‪ .‬ﻭ ﻋﻠﻤﺎﻯ ﺗﻔﺴﻴﺮ ﻭ ﺍﻫﻞ ﻇﺎﻫﺮ ﭼﻮﻥ ﻣﻌﺎﻧﻰ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻴّﻪ ﺭﺍ‬

‫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 ‫"ﺍﺫﺍ" ﻧﺎﺯﻝ ﻧﮕﺸﺘﻪ ﻣﺘﺤﻴّﺮ ﻣﺎﻧﺪﻧﺪ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻭ‬

‫ِﮏ َﻳﻮ ُﻡ ﺍﻟ َﻮ ِ‬ ‫ﺎﺋﻖ‬ ‫ﺍﻟﺼﻮ ِﺭ َﺫﻟ َ‬ ‫ﺎَءﺕ ُﮐ ‪‬ﻞ َﻧ ْﻔ ٍ‬ ‫ﺲ َﻣ َﻌﻬﺎ َﺳ ٌ‬ ‫ﻋﻴﺪ ﻭ َﺟ ْ‬ ‫ﻔﺦ ﻓﻰ ‪‬‬ ‫ُﻧ َ‬

‫ﻴﺪ ‪ ٢ " .‬ﮐﻪ ﻣﻌﻨﻰ ﻇﺎﻫﺮ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ‪ :‬ﺩﻣﻴﺪﻩ ﺷﺪ ﺩﺭ ﺻﻮﺭ ﻭ ﺁﻥ‬ ‫ﻭ َﺷ ِﻬ ٌ‬

‫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 ‫ﻣﻘﺪﺭ ﮔﺮﻓﺘﻨﺪ ﻭ ﻳﺎ ﻣﺴﺘﺪﻝّ ﺷﺪﻧﺪ ﺑﺮ ﺍﻳﻨﮑﻪ‬ ‫ﮐﻠﻤﻪ "ﺍﺫﺍ" ﺭﺍ ّ‬

‫ﭼﻮﻥ ﻗﻴﺎﻣﺖ ﻣﺤ ّﻘﻖ ﺍﻟﻮﻗﻮﻉ ﺍﺳﺖ ﻟﻬﺬﺍ ﺑﻪ ﻓﻌﻞ ﻣﺎﺿﻰ ﺍﺩﺍ ﺷﺪ ﮐﻪ‬

‫ﮔﻮﻳﺎ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﭼﻘﺪﺭ ﺑﻰ ﺍﺩﺭﺍﮎ ﻭ ﺗﻤﻴﺰﻧﺪ‪.‬‬

‫ﻣﺤﻤﺪﻳّﻪ ﺭﺍ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﺻﺮﻳﺤﻰ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺍﺩﺭﺍﮎ ﻧﻤﻰ ﮐﻨﻨﺪ ﻭ‬ ‫ﻧﻔﺨﻪ‬ ‫ّ‬

‫ﺍﺯ ﺍﻓﺎﺿﻪ ﺍﻳﻦ ﻧﻘﺮﻩ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ ﻣﺤﺮﻭﻡ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻨﺘﻈﺮ‬

‫ﺻﻮﺭ ﺍﺳﺮﺍﻓﻴﻞ ﮐﻪ ﻳﮑﻰ ﺍﺯ ﻋﺒﺎﺩ ﺍﻭﺳﺖ ﻣﻰ ﺷﻮﻧﺪ ﺑﺎ ﺍﻳﻨﮑﻪ ﺗﺤ ّﻘﻖ‬ ‫‪ -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

‫ﺍﺳ َﺘ ْﺒ َﺪﻟ ُﺘﻢ ِﺑﻐﻴ ِﺮ‬ ‫ﻮﻥ ﺍﻟّﺬﻯ ُﻫﻮ َﺧﻴ ٌﺮ ﻟ ُ‬ ‫َﺍ َﺗﺴ َﺘﺒﺪ ُﻟ َ‬ ‫ﺌﺲ َﻣﺎ ْ‬ ‫ﮑﻢ َﻓ ِﺒ َ‬

‫ٍّ‬ ‫ﻣﺤﻤﺪﻯ‬ ‫ﺮﻳﻦ‪ .‬ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺻﻮﺭ‪ ،‬ﺻﻮﺭ‬ ‫‪١٢٣‬‬ ‫ّ‬ ‫ﺧﺴ َ‬ ‫ﺣﻖ ﻭ ُﮐﻨ ُﺘﻢ َﻗﻮ َﻡ ُﺳﻮٍء َﺍ َ‬ ‫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 ‫ﺭﺍ ﺑﻪ ﺧﻠﻌﺖ ﺟﺪﻳﺪﻩ ﺍﻳﻤﺎﻧﻴّﻪ ﻣﺨﻠّﻊ ﻓﺮﻣﻮﺩ ﻭ ﺑﻪ ﺣﻴﺎﺕ ﺗﺎﺯﻩ ﺑﺪﻳﻌﻪ‬

‫ﺯﻧﺪﻩ ﻧﻤﻮﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻭﻗﺘﻰ ﮐﻪ ﺁﻥ ﺟﻤﺎﻝ ﺍﺣﺪﻳّﻪ ﺍﺭﺍﺩﻩ ﻓﺮﻣﻮﺩ ﮐﻪ‬ ‫ﺭﻣﺰﻯ ﺍﺯ ﺍﺳﺮﺍﺭ ﺑﻌﺚ ﻭ ﺣﺸﺮ ﻭ ﺟﻨّﺖ ﻭ ﻧﺎﺭ ﻭ ﻗﻴﺎﻣﺖ ﺍﻇﻬﺎﺭ‬ ‫‪" :‬‬ ‫ﻴﮏ‬ ‫ﻮﻥ ٕﺍ َﻟ َ‬ ‫ﻀ َ‬ ‫ﻓﺮﻣﺎﻳﺪ ﺟﺒﺮﺋﻴﻞ ﻭﺣﻰ ﺍﻳﻦ ﺁﻳﻪ ﺁﻭﺭﺩ َﻓ َﺴ ُﻴﻨﻐِ ُ‬

‫ﻮﻥ َﻗﺮﻳﺒﴼ‪١".‬‬ ‫ﻮﻥ َﻣ َﺘﻰ ُﻫ َﻮ ُﻗﻞ َﻋ َﺴﻰ َﺍ ْﻥ َﻳ ُ‬ ‫ﮑ َ‬ ‫ُﺭﺅﻭ َﺳ ُﻬ ْﻢ ﻭ َﻳ ُﻘﻮ ُﻟ َ‬

‫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.‬‬

‫ﺗﻠﻮﻳﺢ ﻫﻤﻴﻦ ﻳﮏ ﺁﻳﻪ ﻣﺮﺩﻡ ﺭﺍ ﮐﺎﻓﻰ ﺍﺳﺖ ﺍﮔﺮ ﺑﻪ ﻧﻈﺮ ﺩﻗﻴﻖ‬ ‫‪١٢٤‬‬

‫ﺣﻖ ﺩﻭﺭ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺳﺒﺤﺎﻥ ﺍﻪﻠﻟ‪ ،‬ﭼﻘﺪﺭ ﺁﻥ ﻗﻮﻡ ﺍﺯ ﺳﺒﻞ ّ‬

‫ﺑﻮﺩﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﻗﻴﺎﻣﺖ ﺑﻪ ﻗﻴﺎﻡ ﺁﻥ ﺣﻀﺮﺕ ﻗﺎﺋﻢ ﺑﻮﺩ ﻭ ﻋﻼﻣﺎﺕ‬ ‫ﻭ ﺍﻧﻮﺍﺭ ﺍﻭ ﻫﻤﻪ ﺍﺭﺽ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﺑﻮﺩ ﻣﻊ ﺫﻟﮏ ﺳﺨﺮﻳّﻪ‬

‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﻣﻌﺘﮑﻒ ﺑﻮﺩﻧﺪ ﺑﻪ ﺗﻤﺎﺛﻴﻠﻰ ﮐﻪ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻪ‬

‫ﺍﻓﮑﺎﺭ ﻋﺎﻃﻞ ﺑﺎﻃﻞ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ﺷﻤﺲ ﻋﻨﺎﻳﺖ ﺭﺑّﺎﻧﻴّﻪ ﻭ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﺳﺮﺍء ‪ ،‬ﺁﻳﻪ ‪٥١‬‬

‫ﺹ ‪٧٧‬‬ ‫ﺍﻣﻄﺎﺭ ﺭﺣﻤﺖ ﺳﺒﺤﺎﻧﻴّﻪ ﻏﺎﻓﻞ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺑﻠﻰ‪ُ ،‬ﺟ َﻌﻞ ﺍﺯ ﺭﻭﺍﺋﺢ‬

‫ﻗﺪﺱ ﺍﺯﻝ ﻣﺤﺮﻭﻡ ﺍﺳﺖ ﻭ ﺧ ّﻔﺎﺵ ﺍﺯ ﺗﺠﻠّﻰ ﺁﻓﺘﺎﺏ ﺟﻬﺎﻧﺘﺎﺏ ﺩﺭ‬ ‫ﺣﻖ‬ ‫ﮔﺮﻳﺰ‪ .‬ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﻫﻤﻪ ﺍﻋﺼﺎﺭ ﺩﺭ ﺣﻴﻦ ﻇﻬﻮﺭ ﻣﻈﺎﻫﺮ ّ‬

‫ﮑﻢ ِﺑ َﺎﻥ ُﺗﻮ َﻟﺪﻭﺍ َﻣ ّﺮ ًﺓ‬ ‫ﺑﻮﺩﻩ‪.‬ﭼﻨﺎﻧﭽﻪ ﻋﻴﺴﻰ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻻ ّ‬ ‫ﺑﺪ ﻟ ُ‬

‫‪" :‬‬ ‫ﻦ ﺍﻟﻤﺎء َﻭ‬ ‫ُﺍﺧﺮﻯ‪ ١ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻣﻦ َﻟﻢ ُﻳﻮ َﻟﺪ ﻣِ َ‬

‫ﺍﻟﺠ َﺴ ِﺪ‬ ‫ﺪﺧ َﻞ َﻣ َﻠ‬ ‫ﺍﻟ ‪‬ﺮﻭﺡ ﻻ َﻳﻘﺪ ُﺭ َﺍﻥ َﻳ ُ‬ ‫ﻦ َ‬ ‫ﺍﻟﻤﻮﻟﻮ ُﺩ ﻣِ َ‬ ‫ﮑﻮﺕ ﺍﻪﻠﻟ‪َ .‬‬ ‫َ‬

‫ﻭﺡ‪ ٢ ".‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ‬ ‫ﻭﺡ ُﻫ َﻮ ُﺭ ٌ‬ ‫َﺟ َﺴ ٌﺪ ُﻫ َﻮ َﻭ َ‬ ‫ﺍﻟﻤﻮ ُﻟﻮ ُﺩ ﻣِ ﻦ ﺍﻟ ‪‬ﺮ ِ‬

‫ﺍﺳﺖ ‪ :‬ﻧﻔﺴﻰ ﮐﻪ ﺯﻧﺪﻩ ﻧﺸﺪﻩ ﺍﺳﺖ ﺍﺯ ﻣﺎء ﻣﻌﺮﻓﺖ ﺍﻟﻬﻰ ﻭ ﺭﻭﺡ‬ ‫ﻗﺪﺳﻰ ﻋﻴﺴﻮﻯ‪ ،‬ﻗﺎﺑﻞ ﻭﺭﻭﺩ ﻭ ﺩﺧﻮﻝ ﺩﺭ ﻣﻠﮑﻮﺕ ﺭﺑّﺎﻧﻰ ﻧﻴﺴﺖ‬

‫ﺯﻳﺮﺍ ﻫﺮﭼﻪ ﺍﺯ ﺟﺴﺪ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺗﻮﻟّﺪ ﻳﺎﻓﺖ ﭘﺲ ﺍﻭﺳﺖ ﺟﺴﺪ‪،‬‬

‫ﻭ ﻣﺘﻮﻟّﺪ ﺷﺪﻩ ﺍﺯ ﺭﻭﺡ ﮐﻪ ﻧﻔﺲ ﻋﻴﺴﻮﻯ ﺑﺎﺷﺪ ﭘﺲ ﺍﻭﺳﺖ ﺭﻭﺡ‪.‬‬ ‫ﺧﻼﺻﻪ ﻣﻌﻨﻰ ﺁﻧﮑﻪ ﻫﺮ ﻋﺒﺎﺩﻯ ﮐﻪ ﺍﺯ ﺭﻭﺡ ﻭ ﻧﻔﺨﻪ ﻣﻈﺎﻫﺮ‬ ‫ﻗﺪﺳﻴّﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﻣﺘﻮﻟّﺪ ﻭ ﺯﻧﺪﻩ ﺷﺪﻧﺪ ﺑﺮ ﺁﻧﻬﺎ ﺣﮑﻢ ﺣﻴﺎﺕ ﻭ‬

‫ﺑﻌﺚ ﻭ ﻭﺭﻭﺩ ﺩﺭ ﺟﻨّﺖ ﻣﺤﺒّﺖ ﺍﻟﻬﻴّﻪ ﻣﻰ ﺷﻮﺩ ﻭ ﻣﻦ ﺩﻭﻥ ﺁﻥ ﺣﮑﻢ‬

‫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 ‫‪ ١‬ﻭ ‪ -٢‬ﺍﻧﺠﻴﻞ ﻳﻮﺣﻨّﺎ‪ ،‬ﻓﺼﻞ ‪ ،٣‬ﺁﻳﻪ ‪٧-٥‬‬

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‫ﺹ ‪٧٨‬‬ ‫‪١٢٦‬‬

‫ﻮﻥ ِﺑ َﻬﺎ‪١ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﺴﻄﻮﺭ‬ ‫ﻮﺏ ﻻ َﻳﻔ َﻘ ُﻬ َ‬ ‫ُﻗ ُﻠ ٌ‬

‫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:‬‬

‫ﺍﻟﻤﻮﺗﻰ‪ ٢ ".‬ﻳﻌﻨﻰ ﻭﺍﮔﺬﺍﺭ ﻣﺮﺩﻩ ﻫﺎ ﺭﺍ ﺗﺎ‬ ‫ﺍﻟﻤﻮﺗﻰ ﻟ َﻴﺪﻓِ ُﻨﻮﻩ َ‬ ‫" َﺩﻉ َ‬

‫‪ ١٢٧‬ﺩﻓﻦ 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

‫‪" :‬‬ ‫ﺍﺷﺘ َﺮﻯ‬ ‫ﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﺑﻪ ﮐﺎﺗﺐ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﻨﻮﻳﺲ َﻗ ِﺪ ْ‬

‫ﺤﺪﻭﺩ َﺍﺭ َﺑ ٍ‬ ‫ٍ‬ ‫ﺖ َﻋﻦ َﻣﻴِّ ٍ‬ ‫‪‬ﺤ ِﺪ‬ ‫ﺤﺪﻭﺩﴽ ِﺑ‬ ‫ﻌﺔ‪ ،‬‬ ‫ﺖ َﺑﻴﺘﴼ َﻣ ُ‬ ‫َﻣﻴِّ ٌ‬ ‫ﺣﺪ ٕﺍ َﻟﻰ ﺍﻟ َﻘ ْﺒ ِﺮ َﻭ َﺣ ‪‬ﺪ ٕﺍ َﻟﻰ ﺍﻟﻠ ْ‬

‫ﺍﻟﺠﻨ‪‬ﺔِ ﻭ‬ ‫ﺣﺪ ٕﺍ ّﻣﺎ ٕﺍ َﻟﻰ‬ ‫َﻭ َﺣ ‪‬ﺪ ٕﺍﻟﻰ ِّ‬ ‫ﺍﻟﺼﺮﺍﻁ‪ ،‬ﻭ ‪‬‬ ‫َ‬

‫ٕﺍ ّﻣﺎ ٕﺍﻟﻰ ﺍﻟﻨّﺎ ِﺭ‪ ".‬ﺣﺎﻝ ﺍﮔﺮ ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﺻﻮﺭ ﺣﻴﺎﺕ ﻋﻠﻮﻯ ﺯﻧﺪﻩ ﺷﺪﻩ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﻗﺒﺮ ﻏﻔﻠﺖ ﺑﻪ ﻣﺤﺒّﺖ ﺁﻥ ﺣﻀﺮﺕ ﻣﺒﻌﻮﺙ ﮔﺸﺘﻪ‬

‫‪ ١٢٨‬ﺑﻮﺩﻧﺪ ﺍﻟﺒﺘّﻪ ﺍﻃﻼﻕ ﻣﻮﺕ ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﻤﻰ ﺷﺪ‪ .‬ﻭ ﻫﺮﮔﺰ ﺩﺭ ﻫﻴﭻ‬ ‫ﻋﻬﺪ ﻭ ﻋﺼﺮ ﺟﺰ ﺣﻴﺎﺕ ﻭ ﺑﻌﺚ ﻭ ﺣﺸﺮ ﺣﻘﻴﻘﻰ ﻣﻘﺼﻮﺩ ﺍﻧﺒﻴﺎء ﻭ‬

‫ﺍﻭﻟﻴﺎء ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ‪ .‬ﻭ ﺍﮔﺮ ﻗﺪﺭﻯ ﺗﻌ ّﻘﻞ ﺷﻮﺩ ﺩﺭ ﻫﻤﻴﻦ ﺑﻴﺎﻥ‬

‫ﺁﻥ ﺣﻀﺮﺕ‪ ،‬ﮐﺸﻒ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﺤﺪ ﻭ ﻗﺒﺮ‬

‫ﻭﺻﺮﺍﻁ ﻭ ﺟﻨّﺖ ﻭ ﻧﺎﺭ ﭼﻪ ﺑﻮﺩ‪ .‬ﻭ ﻟﻴﮑﻦ ﭼﻪ ﭼﺎﺭﻩ ﮐﻪ ﺟﻤﻴﻊ ﻧﺎﺱ‬ ‫‪ -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:‬‬

‫ﻳﻦ‪ ".‬ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺣﻴﺎﺕ ﻇﺎﻫﺮﻩ ﺟﺴﺪﻯ‬ ‫ﻦ َﺣﻲ ﻓِ ﻰ ّ‬ ‫ﺍﻟﺪﺍ َﺭ ِ‬ ‫"ﺍﻟﻤﺆﻣِ ُ‬ ‫‪‬‬ ‫ﺑﺎﺷﺪ ﮐﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﻣﻮﺕ ﺁﻥ ﺭﺍ ﺍﺧﺬ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺑﻴﺎﻧﺎﺕ ﺩﻳﮕﺮ ﮐﻪ ﺩﺭ ﻫﻤﻪ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﻭ ﺛﺒﺖ ﺷﺪﻩ ﻣﺪﻝّ ﺍﺳﺖ‬

‫ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﻋﺎﻟﻰ ﻭ ﮐﻠﻤﻪ ﻣﺘﻌﺎﻟﻰ‪ ٠‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﮐﻪ‬ ‫ﺍﻟﺸﻬﺪﺍء ﻭ ﺍﺑﻮ ﺟﻬﻞ ﻧﺎﺯﻝ ﺷﺪ ﺑﺮﻫﺎﻧﻰ ﺍﺳﺖ‬ ‫ﺣﻖ ﺣﻤﺰﻩ ﺳﻴّﺪ ّ‬ ‫ﺩﺭ ّ‬

‫ﺎﻥ َﻣ ْﻴﺘﴼ‬ ‫ﺠﺘﻰ ﺍﺳﺖ ﻻﺋﺢ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﺍ َﻭ َﻣﻦ َﮐ َ‬ ‫ﻭﺍﺿﺢ ﻭ ﺣ ّ‬ ‫َﻓ َﺎ ْﺣ َﻴﻴ َﻨﺎ ُﻩ ﻭ َﺟ َﻌ ْﻠ َﻨﺎ َﻟ ُﻪ ُﻧﻮﺭﴽ َﻳ ِ‬ ‫ﺎﺱ َﮐ َﻤﻦ‬ ‫ﻤﺸﻰ ِﺑﻪ ﻓِ ﻰ ﺍﻟﻨ‪ِ ‬‬

‫ﺍﻟﻈ ُﻠ ِ‬ ‫ﻨﻬﺎ‪ ١ ".‬ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻭﻗﺘﻰ ﺍﺯ‬ ‫َﻣ َﺜ ُﻠ ُﻪ ﻓِ ﻰ ‪‬‬ ‫ﺲ ِﺑ َ‬ ‫ﺨﺎ ِﺭ ٍﺝ ﻣِ َ‬ ‫ﻤﺎﺕ َﻟ ْﻴ َ‬

‫ﻣﻘﺪﺱ ﺍﻳﻤﺎﻥ ﻣﺘﺮ ّﺩﻯ ﺷﺪﻩ‬ ‫ﺳﻤﺎء ﻣﺸﻴّﺖ ﻧﺎﺯﻝ ﺷﺪ ﮐﻪ ﺣﻤﺰﻩ ﺑﻪ ﺭﺩﺍﻯ ّ‬

‫ﺑﻮﺩ ﻭ ﺍﺑﻮﺟﻬﻞ ﺩﺭ ﮐﻔﺮ ﻭ ﺍﻋﺮﺍﺽ ﺛﺎﺑﺖ ﻭ ﺭﺍﺳﺦ ﺑﻮﺩ‪ .‬ﺍﺯ ﻣﺼﺪﺭ‬ ‫ﺍﻟﻮﻫﻴّﺖ ﮐﺒﺮﻯ ﻭ ﻣﮑﻤﻦ ﺭﺑﻮﺑﻴّﺖ ﻋﻈﻤﻰ ﺣﮑﻢ ﺣﻴﺎﺕ ﺑﻌﺪ ﺍﺯ‬

‫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 ‫ﺗﻤﺴﮏ ﺑﻪ ُﺟ َﻌﻞ ﻫﺎﻯ ﻇﻠﻤﺎﻧﻰ ﻭ ﻣﻈﺎﻫﺮ ﺷﻴﻄﺎﻧﻰ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﻣﺘّﺼﻞ‬ ‫ّ‬ ‫ﻣﺴﺎﺋﻞ ﻣﺸﮑﻠﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍﻳﺸﺎﻥ ﻣﺴﺘﻔﺴﺮ ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺍﻳﺸﺎﻥ‬

‫ﻧﻈﺮ ﺑﻪ ﻋﺪﻡ ﻋﺮﻓﺎﻥ ﭼﻴﺰﻯ ﺟﻮﺍﺏ ﻣﻰ ﮔﻮﻳﻨﺪ ﮐﻪ ﺿﺮﺭﻯ ﺑﺮ ﺍﺳﺒﺎﺏ‬ ‫ﻇﺎﻫﺮﻩ ﺍﻳﺸﺎﻥ ﻧﺮﺳﺎﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ُﺟ َﻌﻞ‬

‫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 ‫ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ َﻟﻦ َﻳ ُﻔﻮ َﺯ ِﺑﺂﺛﺎﺭ ﺍﻪﻠﻟ ٕﺍ ّﻻ ﺍﻟ‪‬ﺬﻳ َﻨ ُﻬﻢ‬

‫ﺿﻮﺍ ﻋﻦ َﻣ ِ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻭ‬ ‫ﻈﺎﻫﺮ ‪‬‬ ‫َﺍﻗ َﺒﻠﻮﺍ ٕﺍ َﻟﻴﻪ ﻭ َﺍ ْﻋ َﺮ ُ‬

‫ﻮﺡ‬ ‫ﺖ ﺍﻪﻠﻟُ ُﺣ ْ‬ ‫َﮐﺬﻟ َ‬ ‫ﮑ َﻢ ﺍﻟ َﻴﻮﻡ ﻣِ ْ‬ ‫ِﮏ َﺍﺛ َﺒ َ‬ ‫ﻦ َﻗ َﻠﻢ ﺍﻟﻌِ ‪‬ﺰﺓِ َﻋﻠﻰ َﻟ ٍ‬

‫ﻠﻒ ُﺳ ِ‬ ‫ﺮﺍﺩ ِﻕ ﺍﻟﻌ ِّﺰ ﻣﮑ ُﻨﻮﻧﴼ‪ .‬ﺍﮔﺮ ﻣﻠﺘﻔﺖ ﺑﻪ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺷﻮﻳﺪ ﻭ‬ ‫َ‬ ‫ﮐﺎﻥ َﺧ َ‬

‫ﺳﺪﻯ‬ ‫ﮑﺮ ﺩﺭ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺁﻥ ﺑﻔﺮﻣﺎﺋﻴﺪ ﺟﻤﻴﻊ ﻣﺴﺎﺋﻞ ﻣﺸﮑﻠﻪ ﺭﺍ ﮐﻪ ﺍﻟﻴﻮﻡ ّ‬ ‫ﺗﻔ ّ‬ ‫ﺷﺪﻩ ﻣﻴﺎﻥ ﻋﺒﺎﺩ ﻭ ﻣﻌﺮﻓﺖ ﻳﻮﻡ ﺍﻟﺘّﻨﺎﺩ ﻋﺎﺭﻑ ﺷﻮﻯ ﺩﻳﮕﺮ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺳﺆﺍﻝ‬

‫ﻧﺨﻮﺍﻫﻰ‬

‫ﺹ ‪۸۱‬‬ ‫ﺩﺍﺷﺖ‪ .‬ﺍﻧﺸﺎءﺍﻪﻠﻟ 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 ‫ّ‬

‫ﺣﺮﻑ ﻭ ﺑﻴﺎﻥ ﺍﻳﻦ ﻫﻤﻪ ﺗﺼ ّﺮﻑ ﻭ ﻏﻠﺒﻪ ﻭ ﻫﻴﻤﻨﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﮐﺒﺮ‬

‫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 ‫ّ‬

‫ﺭﺑﺎﺏ‪ .‬ﭼﻪ ﻣﻰ ﺗﻮﺍﻥ‬ ‫ﺏﺍ َ‬ ‫ﺮﺍﺏ ﻭ َﺭ ِّ‬ ‫ﻻ ِ‬ ‫ﻭﺟﻮﺩ ﺍﻓﺎﺿﻪ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻣﺎ ﻟِﻠﺘ‪ِ ‬‬

‫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 ‫ﺑﻪ ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﻗﺎﺑﻠﻴّﺖ ﻧﺎﺱ ﺫﮐﺮ ﺷﺪ‪ .‬ﻭ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﻧﻘﻄﻪ‬

‫ﻭﺟﻮﺩ ﻭ ﻃﻠﻌﺖ ﻣﺤﻤﻮﺩ ﺳﻠﻄﻨﺖ ﻫﺎﺳﺖ ﮐﻪ ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﻗﺎﺩﺭ ﺑﺮ‬ ‫ﺒﺤﺎﻥ ﺍﻪﻠﻟِ‬ ‫ﺍﻇﻬﺎﺭ ﺁﻥ ﺭﺗﺒﻪ ﻧﻴﺴﺖ ﻭ ﺧﻠﻖ ﻻﻳﻖ ﺍﺩﺭﺍﮎ ﺁﻥ ﻧﻪ‪َ .‬ﻓ ُﺴ‬ ‫َ‬

‫َﻋ ّﻤﺎ َﻳ ِ‬ ‫ﻭﻥ‪ .‬ﺳﺆﺍﻟﻰ ‪١٣٣‬‬ ‫ﻒ ﺍﻟﻌِ ﺒﺎ ُﺩ ﻓِ ﻰ َﺳ َ‬ ‫ﻠﻄ َﻨﺘِﻪِ َﻭ َﺗ َﻌﺎﻟﻰ َﻋ ّﻤﺎ ُﻫﻢ َﻳﺬ ُﮐ ُﺮ َ‬ ‫ﺼ ُ‬ ‫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 ّ‬

‫ﻣﺴﻠّﻤﴼ ﺳﻠﻄﻨﺖ ﺑﻪ ﺍﺳﻢ ﺍﻭﺳﺖ ﻭ ﺟﻤﻴﻊ ﺑﻪ ﻋﻈﻤﺖ ﻭ ﺷﻮﮐﺖ ﺍﻭ‬ ‫ﻣﻌﺘﺮﻓﻨﺪ ﺍﻳﻦ ﻧﻮﻉ ﺍﺯ ﺳﻠﻄﻨﺖ ﺻﺎﺩﻕ ﻧﻤﻰ ﺁﻳﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﺸﺎﻫﺪﻩ‬ ‫ﻣﻰ ﻧﻤﺎﺋﻰ ﮐﻪ ﺍﮐﺜﺮ ﺍﺭﺽ ﺩﺭ ﺗﺼ ّﺮﻑ ﺩﺷﻤﻨﺎﻥ ﺍﻭﺳﺖ ﻭ ﺟﻤﻴﻊ ﺑﺮ‬

‫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

‫‪" :‬‬ ‫ﻨﺪﻧﺎ َﻟ ُﻬ ُﻢ‬ ‫ﺟﻨﺎﺏ ﺳﺨﺖ ﻣﻰ ﺷﻮﺩ‪ .‬ﻣﺜﻞ ﺁﻧﮑﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ٕﺍ ‪‬ﻥ ُﺟ َ‬

‫ﻭﻥ َﺍﻥ ُﻳ ِ‬ ‫ﻄﻔﺌﻮﺍ‬ ‫ﻮﻥ‪ ١ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ " :‬ﻳ ُ‬ ‫ﺮﻳﺪ َ‬ ‫ﺍﻟ َﻐﺎ ِﻟ ُﺒ َ‬ ‫ُﻧﻮ َﺭﺍﻪﻠﻟِ ِﺑ َﺎ ﻓ َﻮ ِ‬ ‫ﺍﻫ ِﻬﻢ ﻭ َﻳﺄ َﺑﻰ ﺍﻪﻠﻟُ ٕﺍ ّﻻ َﺍ ْﻥ‬

‫ﻮﻕ‬ ‫ِﺐ َﻓ َ‬ ‫ِﻢ ُﻧﻮ َﺭ ُﻩ ﻭﻟﻮ َﮐ ِﺮ َﻩ ﺍﻟﮑﺎﻓِ ُﺮ َ‬ ‫ُﻳﺘ ‪‬‬ ‫ﻭﻥ‪ ٢ ".‬ﻭ ﺩﻳﮕﺮ‪" :‬ﻫﻮ ﺍﻟﻐﺎﻟ ُ‬

‫‪ُ ١٣٥‬ﮐﻞِّ َﺷﻲء‪ ".‬ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺍﮐﺜﺮﻯ ﺍﺯ ﻓﺮﻗﺎﻥ ﺻﺮﻳﺢ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ‬ ‫ْ‬ ‫ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺑﺎﺷﺪ ﮐﻪ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﻣﻰ ﮔﻮﻳﻨﺪ ﻣﻔ ّﺮﻯ ﺑﺮﺍﻯ ﺍﻳﺸﺎﻥ ﻧﻤﻰ ﻣﺎﻧﺪ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺻﺎ ّﻓﺎﺕ‪ ،‬ﺁﻳﻪ ‪١٧٣‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺗﻮﺑﻪ‪ ،‬ﺁﻳﻪ ‪٣٢‬‬

‫ﺹ ‪۸۳‬‬ ‫ﻣﮕﺮ ﺍﻧﮑﺎﺭ ﺟﻤﻴﻊ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﻗﺪﺳﻴّﻪ ﻭ ﺍﺷﺎﺭﺍﺕ ﺍﺯﻟﻴّﻪ ﺭﺍ ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﺯﻳﺮﺍ ﮐﻪ ُﺟﻨﺪﻯ ﺍﺯ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻰ ﺍﻋﻠﻰ ﺩﺭ ﺍﺭﺽ ﻧﺒﻮﺩﻩ ﮐﻪ ﺍﻗﺮﺏ‬

‫ﺍﻟﻰ ﺍﻪﻠﻟ ﺑﺎﺷﺪ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺑﺮ ﺭﻭﻯ ﺍﺭﺽ ﻣﺜﻠﻰ ﻭ ﺷﺒﻬﻰ‬

‫ﺍﻟﻤ ِ‬ ‫ﻠﮏ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺷﻨﻴﺪﻳﺪ‬ ‫ﻧﺪﺍﺷﺖ‪َ .‬ﻟﻮﻻ ُﻩ َﻟﻢ ﻳ ُ‬ ‫ﮑﻦ ﻣﺜ ُﻠ ُﻪ ﻓﻰ ُ‬ ‫ِﻤﻴﻦ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺑﺮ‬ ‫ﻮﻡ ‪‬‬ ‫ﺍﻟﻈﺎﻟ َ‬ ‫ﮐﻪ ﭼﻪ ﻭﺍﻗﻊ ﺷﺪ‪َ .‬ﺍﻻ َﻟﻌﻨ ُﺔ ﺍﻪﻠﻟِ َﻋ َﻠﻰ ﺍﻟ َﻘ ِ‬

‫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 ‫ﺟﻨﺪﻳّﺘﺶ ﻣﺜﻞ ﺷﻤﺲ ﻻﺋﺢ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﻐﻠﻮﺑﻴّﺖ‬ ‫ﻃﻒ ﮐﺄﺱ ﺷﻬﺎﺩﺕ ﺭﺍ ﻧﻮﺷﻴﺪﻧﺪ‪ .‬ﻭ‬ ‫ﻭ ﻣﻈﻠﻮﻣﻴّﺖ ﺩﺭ ﺍﺭﺽ ّ‬

‫‪" :‬‬ ‫ﻭﻥ َﺍﻥ ُﻳ ِ‬ ‫ﻄﻔﺌﻮﺍ‬ ‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ُﻳ ُ‬ ‫ﺮﻳﺪ َ‬

‫ُﻧﻮ َﺭﺍﻪﻠﻟِ ِﺑ َﺎﻓ َﻮ ِ‬ ‫ِﻢ ُﻧﻮ َﺭ ُﻩ ﻭﻟﻮ‬ ‫ﺍﻫ ِﻬﻢ ﻭ َﻳﺄ َﺑﻰ ﺍﻪﻠﻟُ ٕﺍ ّﻻ َﺍﻥ ُﻳﺘ ‪‬‬

‫ﻭﻥ‪ ١" ،‬ﺍﮔﺮ ﺑﺮ ﻇﺎﻫﺮ ﻣﻠﮑﻰ ﺗﻔﺴﻴﺮ ﺷﻮﺩ ﻫﺮﮔﺰ ﻣﻮﺍﻓﻖ‬ ‫َﮐ ِﺮ َﻩ ﺍﻟﮑﺎﻓِ ُﺮ َ‬

‫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

‫ِﻢ ُﻧﻮ َﺭﻩ " ‪ ٢‬ﭼﻪ ﻣﻌﻨﻰ ﺩﺍﺭﺩ؟ ﭼﻨﺎﻧﭽﻪ ﻣﻼﺣﻈﻪ ﺷﺪ‬ ‫َﻳﺄ َﺑﻰ ﺍﻪﻠﻟُ ٕﺍ ّﻻ َﺍﻥ ُﻳﺘ ‪‬‬ ‫ﻣﺤﻞ ﺍﻣﻨﻰ ﻧﻴﺎﺳﻮﺩﻧﺪ ﻭ ﺷﺮﺑﺖ‬ ‫ﺟﻤﻴﻊ ﺍﻧﻮﺍﺭ ﺍﺯ ﺩﺳﺖ ﻣﺸﺮﮐﻴﻦ ﺩﺭ‬ ‫ّ‬

‫ﺭﺍﺣﺘﻰ ﻧﻴﺎﺷﺎﻣﻴﺪﻧﺪ‪ .‬ﻭ ﻣﻈﻠﻮﻣﻴّﺖ ﺍﻳﻦ ﺍﻧﻮﺍﺭ ﺑﻪ ﻗﺴﻤﻰ ﺑﻮﺩ ﮐﻪ ﻫﺮ‬

‫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 .‬ﻣﺜ ً‬ ‫ﻼ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﻏﻠﺒﻪ ّ‬ ‫ﺗﺮﺷﺢ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﺷﺮﺍﻓﺖ ﻭ ﻏﻠﺒﻪ ﺁﻥ‬ ‫ﺣﻀﺮﺕ ﺭﺍ ﮐﻪ ﺑﺮ ﺗﺮﺍﺏ ّ‬ ‫ﺩﻡ‪ ،‬ﺗﺮﺍﺏ ﭼﮕﻮﻧﻪ ﻏﻠﺒﻪ ﻭ ﺗﺼ ّﺮﻑ ﺩﺭ ﺍﺟﺴﺎﺩ ﻭ ﺍﺭﻭﺍﺡ ﻧﺎﺱ‬

‫ﻓﺮﻣﻮﺩﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻫﺮ ﻧﻔﺴﻰ ﺑﺮﺍﻯ ﺍﺳﺘﺸﻔﺎء ﺑﻪ ﺫﺭ ّﻩ ﺍﻯ ﺍﺯ ﺁﻥ‬

‫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 ‫ﺗﺄﺛﻴﺮﺍﺕ ﺁﻥ ﺍﺳﺖ ﺩﺭ ﻇﺎﻫﺮ ﻭ ﺍﮔﺮ ﺗﺄﺛﻴﺮﺍﺕ ﺑﺎﻃﻨﻴّﻪ ﺭﺍ ﺫﮐﺮ ﻧﻤﺎﻳﻢ‬

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‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺩﻳﻦ ﺧﺪﺍ‬ ‫ﺍﻟﺒﺘّﻪ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ ﺗﺮﺍﺏ ﺭﺍ ّ‬

‫ﺑﺎﻟﻤ ّﺮﻩ ﺧﺎﺭﺝ ﮔﺸﺘﻪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻼﺣﻈﻪ ﻧﻤﺎ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺑﻪ ﻧﻬﺎﻳﺖ‬

‫ﺫﻟّﺖ 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 ّ‬

‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺑﺮﺍﻯ ﺣﻀﻮﺭ ﺩﺭ ﺁﻥ ﺍﺭﺽ ﮐﻪ ﺳﺮ ﺑﺮ ﺁﻥ ﺁﺳﺘﺎﻥ ﺑﻤﺎﻟﻨﺪ‪.‬‬

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‫ﺍﻳﻦ ﺍﺳﺖ ﻏﻠﺒﻪ ﻭ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﻭ ﺷﻮﮐﺖ ﻭ ﻋﻈﻤﺖ ﺭﺑّﺎﻧﻰ‪ .‬ﻭ‬

‫ﻫﻤﭽﻪ ﺗﺼ ّﻮﺭ ﻧﻨﻤﺎﺋﻰ ﮐﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﺑﻌﺪ ﺍﺯ ﺷﻬﺎﺩﺕ ﺁﻥ ﺣﻀﺮﺕ‬

‫ﺹ ‪۸۵‬‬ ‫ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﭼﻪ ﺛﻤﺮﻯ ﺑﺮﺍﻯ ﺁﻥ ﺣﻀﺮﺕ ﻣﺘﺮﺗّﺐ ﺍﺳﺖ ﺯﻳﺮﺍ ﮐﻪ‬

‫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 ‫ﺍﻟﺒﺘّﻪ ﺍﻳﻦ ﺍﻟﻮﺍﺡ ﮐﻔﺎﻳﺖ ﻧﮑﻨﺪ ﻭ ﺑﻪ ﺍﻧﺘﻬﺎ ﻧﺮﺳﺎﻧﺪ‪ .‬ﺍﻧﺸﺎءﺍﻪﻠﻟ‬

‫ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﮐﻪ ﻧﺴﻴﻢ ﺭﺣﻤﺘﻰ ﺑﻮﺯﺩ ﻭ ﺷﺠﺮﻩ ﻭﺟﻮﺩ ﺍﺯ ﺭﺑﻴﻊ ﺍﻟﻬﻰ‬ ‫ﺧﻠﻌﺖ ﺟﺪﻳﺪ ﭘﻮﺷﺪ ﺗﺎ ﺑﻪ ﺍﺳﺮﺍﺭ ﺣﮑﻤﺖ ﺭﺑّﺎﻧﻰ ﭘﻰ ﺑﺮﻳﻢ ﻭ ﺑﻪ‬

‫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

‫ﺪﺍﺋﻊ‬ ‫ِﮏ َﻧﺬ ُﮐ ُﺮ َﻟ ُ‬ ‫ﺧﻠﻒ ﺳﺮﺍﺩﻕ ﺍﻣﻀﺎ ﭼﻪ ﻇﺎﻫﺮ ﺷﻮﺩ‪َ .‬ﮐﺬﻟ َ‬ ‫ﮑﻢ ﻣِ ﻦ َﺑ ِ‬ ‫ﮑﻢ ﻣﻦ َﻧ َﻐ ِ‬ ‫ﻤﺎﺕ ِ‬ ‫ﮑﻢ ِﺑﻤﻮﺍﻗﻊ‬ ‫ﺍﻟﻔ‬ ‫ﺍﻣﺮﺍﻪﻠﻟ َﻭ ُﻧﻠﻘﻰ َﻋ َﻠﻴ ُ‬ ‫ﺮﺩﻭﺱ َﻟ َﻌﻠ‪ُ ‬‬ ‫ِ‬

‫ﻮﻥ ﻭ ﻣِ ﻦ َﺛ َﻤ ِ‬ ‫ﻠﻢ َﺗ ِ‬ ‫ﻮﻥ‪ .‬ﭘﺲ ﺑﻪ ﻳﻘﻴﻦ ﺑﺎﻳﺪ‬ ‫ﻠﻢ ُﺗﺮ َﺯ ُﻗ َ‬ ‫ﺼ ُﻠ َ‬ ‫ﺮﺍﺕ ﺍﻟﻌِ ِ‬ ‫ﺍﻟﻌِ ِ‬

‫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

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‫ﺹ ‪۸۶‬‬ ‫ﺩﺷﻤﻨﺎﻥ ﻣﺒﺘﻼﻳﻨﺪ ﺑﺮ ﻳﻤﻴﻦ ﻗﺪﺭﺕ ﻭ ﻏﻠﺒﻪ ﺳﺎﮐﻦ ﻭ ﺩﺭ ﮐﻤﺎﻝ‬ ‫ﻋﺰﺕ ﺻﻤﺪﺍﻧﻰ ﺟﺎﻟﺲ ﻭ ﻣﺘّﮑﺄ ﻭ ﺩﺭ‬ ‫ﺫﻟّﺖ 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 ‫ﻋﺰﺕ ﻃﺎﻟﺐ ﺍﻳﻦ ﺫﻟّﺖ‪ .‬ﺍﮔﺮ ﺑﻪ‬ ‫ﻓﻘﺮ ﺍﺳﺖ ﻭ ﺻﺪ ﻫﺰﺍﺭ ﻣﻠﮑﻮﺕ ّ‬

‫ﺭﺷﺤﻰ ﺍﺯ ﺑﺤﺮ ﺍﻳﻦ ﻣﻌﺎﻧﻰ ﻓﺎﺋﺰ ﺷﻮﻯ ﺍﺯ ﻋﺎﻟﻢ ﻣﻠﮏ ﻭ ﻫﺴﺘﻰ‬ ‫‪١٤٢‬‬

‫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.‬‬ ‫ﺁﻥ ﻓﻘﻴﺮ ﺍﺯ ﺑﻴﺎﻥ ﻃﻠﻌﺖ ﻣﻨﻴﺮ ﻣﺘﺤﻴّﺮ ﺷﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﻏﻨﻲ ﻫﺴﺘﻢ‬ ‫ّ‬ ‫ﮐﻪ ﺑﻪ ﻓﻠﺴﻰ ﻣﺤﺘﺎﺟﻢ؟ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﻣﺤﺒّﺖ ﻣﺎ ﺭﺍ‬

‫ﻧﺪﺍﺭﻯ؟ ﻋﺮﺽ ﻧﻤﻮﺩ‪ :‬ﺑﻠﻰ‪ ،‬ﻳﺎ ﺍﺑﻦ ﺭﺳﻮﻝ ﺍﻪﻠﻟ‪ .‬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 ﺫﻟّﺖ ﻭ ّ‬

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‫ﺁﻥ ﮐﻪ ﻧﺰﺩ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﻣﻌﺘﺒﺮ ﺍﺳﺖ ﺩﺭ ﺁﻥ ﺳﺎﺣﺖ ﻣﺬﮐﻮﺭ‬

‫ﺍء ٕﺍ َﻟﻰ‬ ‫ﻧﻴﺴﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻳﺎ َﺍﻳ‪َ ‬ﻬﺎ ﺍﻟﻨّ ُ‬ ‫ﺎﺱ ﺍﻧ ُﺘ ُﻢ ﺍﻟ ُﻔ َﻘ َﺮ ُ‬

‫ﺍﻪﻠﻟ ﻭ ﺍﻪﻠﻟُ ُﻫ َﻮ ﺍﻟ َﻐﻨِﻲ‪ ١ ".‬ﭘﺲ ﻣﻘﺼﻮﺩ ﺍﺯ ﻏﻨﺎ‪ ،‬ﻏﻨﺎﻯ ﺍﺯ ﻣﺎ ﺳﻮﻯ‬ ‫‪‬‬ ‫ﺍﺳﺖ ﻭ ﺍﺯ ﻓﻘﺮ‪ ،‬ﻓﻘﺮ ﺑﺎﻪﻠﻟ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺭﻭﺯﻯ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ‬ ‫ﺭﺍ ﻳﻬﻮﺩ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻧﺪ ﻭ ﺧﻮﺍﺳﺘﻨﺪ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﻗﺮﺍﺭ ﻓﺮﻣﺎﻳﺪ‬ ‫ﺑﺮ ﺍﻳﻨﮑﻪ ﺍ ّﺩﻋﺎﻯ ﻣﺴﻴﺤﻰ ﻭ ﭘﻴﻐﻤﺒﺮﻯ ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺣﮑﻢ ﺑﺮ ﮐﻔﺮ ﺁﻥ‬

‫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 ‫ﺍﺫﻳّﺖ ﺁﻥ ﺣﻀﺮﺕ ﻣﺠﺘﻤﻊ ﺷﺪﻧﺪ‪ .‬ﻭ ﻫﺮﭼﻪ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ‬ ‫ﺍﺳﺘﻔﺴﺎﺭ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺷﺎﻳﺪ ﺍﻗﺮﺍﺭ ﺑﺸﻨﻮﻧﺪ ﺣﻀﺮﺕ ﺳﮑﻮﺕ‬

‫ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﻫﻴﭻ ﻣﺘﻌ ّﺮﺽ ﺟﻮﺍﺏ ﻧﺸﺪﻧﺪ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﻣﻠﻌﻮﻧﻰ‬

‫ﺑﺮﺧﺎﺳﺖ ﻭ ﺁﻣﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﻗﺴﻢ ﺩﺍﺩ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ‬ ‫ﮐﻪ ﺁﻳﺎ ﺗﻮ ﻧﮕﻔﺘﻰ ﮐﻪ ﻣﻨﻢ ﻣﺴﻴﺢ ﺍﻪﻠﻟ ﻭ ﻣﻨﻢ ﻣﻠﮏ ﺍﻟﻤﻠﻮﮎ ﻭ ﻣﻨﻢ‬ ‫ﺻﺎﺣﺐ ﮐﺘﺎﺏ ﻭ ﻣﻨﻢ ﻣﺨ ّﺮﺏ ﻳﻮﻡ ﺳﺒﺖ؟ ﺁﻥ ﺣﻀﺮﺕ ﺭﺃﺱ ﻣﺒﺎﺭﮎ‬

‫‪" :‬‬ ‫ﻻ ِ‬ ‫ﺲ‬ ‫ﻦﺍ ‪‬‬ ‫ﻧﺴﺎﻥ َﻗﺪ َﺟ َﻠ َ‬ ‫ﺭﺍ ﺑﻠﻨﺪ ﻧﻤﻮﺩﻩ ﻓﺮﻣﻮﺩﻧﺪ َﺍﻣﺎ َﺗﺮﻯ ﺑﺎ ‪‬ﻥ ﺍ ْﺑ َ‬

‫‪ -١‬ﺳﻮﺭﻩ ﻓﺎﻃﺮ‪ ،‬ﺁﻳﻪ ‪١٥‬‬

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‫ﺹ ‪۸۸‬‬

‫ﻤﻴﻦ ﺍﻟ ُﻘﺪ َﺭﺓِ َﻭﺍﻟ ُﻘ ّﻮﺓِ ؟"‪ ١‬ﻳﻌﻨﻰ ﺁﻳﺎ ﻧﻤﻰ ﺑﻴﻨﻰ ﮐﻪ ﭘﺴﺮ ﺍﻧﺴﺎﻥ‬ ‫َﻋﻦ َﻳ ِ‬

‫ﺟﺎﻟﺲ ﺑﺮ ﻳﻤﻴﻦ ﻗﺪﺭﺕ ﻭ ﻗ ّﻮﺕ ﺍﻟﻬﻰ ﺍﺳﺖ؟ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺑﺮ ﺣﺴﺐ‬ ‫ﻇﺎﻫﺮ ﻫﻴﭻ ﺍﺳﺒﺎﺏ ﻗﺪﺭﺕ ﻧﺰﺩ ﺁﻥ ﺣﻀﺮﺕ ﻣﻮﺟﻮﺩ ﻧﺒﻮﺩ ﻣﮕﺮ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ‬ ‫ﻗﺪﺭﺕ ﺑﺎﻃﻨﻴّﻪ 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 ‫ﻄﺎﻳﺎﮎ‪ ٢ ".‬ﭼﻨﺪ ﻳﻬﻮﺩ‬ ‫ﮏ َﻣﻐ ُﻔﻮ َﺭ ٌﺓ َﺧ‬ ‫َ‬ ‫ﮎ ﻓﺈﻧ‪َ ‬‬ ‫ﻓﺮﻣﻮﺩﻧﺪ‪ُ " :‬ﻗﻢ َﻋﻦ َﺳﺮﻳ ِﺮ َ‬ ‫ﮐﻪ ﺩﺭ ﺁﻥ ﻣﮑﺎﻥ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ ﮐﻪ " َﻫﻞ ُﻳ ِ‬ ‫ﻦ‬ ‫ﻤﮑ ُ‬

‫ﻻ َﺣ ٍﺪ َﺍﻥ َﻳ ِ‬ ‫ﺴﻴﺢ‬ ‫ﻐﻔ َﺮ َ‬ ‫َ‬ ‫ﺍﻟﻤ ُ‬ ‫ﺖ َ‬ ‫ﺍﻟﺨﻄﺎﻳﺎ ٕﺍ ّﻻ ﺍﻪﻠﻟ‪َ ٣ ".‬ﻓﺎﻟ َﺘ َﻔ َ‬

‫ﻮﻝ َﻟ ُﻪ ُﻗ ْﻢ َﻓ ِ‬ ‫ﺎﺣﻤﻞ‬ ‫ﺳﻬ ُﻞ َﺍ ْﻥ َﺍ ُﻗ َ‬ ‫ٕﺍ َﻟﻴﻬﻢ َﻭ َ‬ ‫ﻗﺎﻝ‪َ " :‬ﺍﻳّﻤﺎ َﺍ َ‬ ‫ﻄﺎﻳﺎﮎ ِﻟ َﺘ ْﻌ َﻠﻤﻮﺍ‬ ‫ﮎ َﺍﻡ َﺍ ُﻗﻮﻝ َﻟﻪ َﻣ ْﻐ ُﻔﻮ َﺭ ٌﺓ َﺧ‬ ‫َﺳﺮﻳ َﺮ َ‬ ‫َ‬

‫ﺭﺽ‬ ‫ِﺑ َﺎ ‪‬ﻥ‬ ‫ﻻﻧﺴﺎﻥ ُﺳﻠﻄﺎﻧﴼ َﻋﻠﻰ ﺍ َ‬ ‫ﻻﺑﻦ ﺍ ٕ‬ ‫ﻻ ِ‬ ‫ِ‬

‫ﺍﻟﺨﻄﺎﻳﺎ" ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺑﻪ ﻓﺎﺭﺳﻰ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﭼﻮﻥ ﺁﻥ‬ ‫ﻟ َِﻤ ْﻐ ِﻔ َﺮﺓِ َ‬ ‫ﺣﻀﺮﺕ ﺑﻪ ﺁﻥ ﻋﺎﺟﺰ ﻣﺴﮑﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﺮﺧﻴﺰ‪ ،‬ﺑﺪﺭﺳﺘﻰ ﮐﻪ‬

‫ﻣﻌﺎﺻﻰ ﺗﻮ ﺁﻣﺮﺯﻳﺪﻩ ﺷﺪ‪ ،‬ﺟﻤﻌﻰ ﺍﺯ ﻳﻬﻮﺩ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺁﻳﺎ‬ ‫‪ -١‬ﺍﻧﺠﻴﻞ ﻣﺘّﻰ‪ ،‬ﻓﺼﻞ ‪ ،٢٦‬ﺁﻳﻪ ‪٦٤‬‬ ‫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.‬‬ ‫ﻫﻤﻪ ﺍﻳﻦ ﺗﻔﺎﺻﻴﻞ ﮐﻪ ﻣﮑ ّﺮﺭ ﺫﮐﺮ ﻣﻰ ﺷﻮﺩ ﺍﺯ ﻫﻤﻪ ﻣﻘﺎﻡ ﻭ ﻫﻤﻪ‬

‫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

‫ﺟﻨﺎﺏ ﻣﺤ ّﻘﻖ ﻭ ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺑﻪ ﺁﻥ‬

‫ﻣﺤﻤﺪﻯ ﺍﻋﺘﺮﺍﺽ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺑﻌﻴﻨﻪ ﺩﺭ‬ ‫ﺗﻤﺴﮏ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺑﺮ ﺟﻤﺎﻝ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻳﻦ ﺯﻣﺎﻥ ﺍﺻﺤﺎﺏ ﻓﺮﻗﺎﻥ ﺑﻪ ﻫﻤﺎﻥ ﺗﺸﺒّﺚ ﻧﻤﻮﺩﻩ ﻭ ﺑﺮ ﻧﻘﻄﻪ‬

‫ﺑﻴﺎﻥ‪ ،‬ﺭﻭﺡ ﻣﻦ ﻓﻰ ﻣﻠﮑﻮﺕ ﺍﻻﻣﺮ ﻓﺪﺍﻩ ﺍﻋﺘﺮﺍﺽ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺍﻳﻦ‬

‫ﺑﻰ ﺧﺮﺩﺍﻥ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻓﺮﻣﺎ ﮐﻪ ﺣﺮﻑ ﻳﻬﻮﺩﺍﻥ ﺭﺍ ﺍﻟﻴﻮﻡ ﻣﻰ ﮔﻮﻳﻨﺪ‬

‫ﻭ ﺷﺎﻋﺮ ﻧﻴﺴﺘﻨﺪ‪ .‬ﻓﻨﻌﻢ ﻣﺎ ُﻧ ّﺰﻝ ﻣِ ﻦ َﻗ ْﺒ ُﻞ ﻓﻰ ﺷﺄﻧﻬﻢ‪َ " :‬ﺫ ْﺭ ُﻫ ْﻢ ﻓِ ﻰ‬

‫َﺧ ْﻮ ِ‬ ‫ﻮﻥ‪٢".‬‬ ‫ﮎ ‪‬ﺍﻧ‪ُ ‬ﻬ ْﻢ َﻟ ِﻔﻰ َﺳﮑ َﺮﺗ ِ​ِﻬ ْﻢ َﻳ ْﻌ َﻤ ُﻬ َ‬ ‫ﻮﻥ‪َ " ١ ".‬ﻟ َﻌ ْﻤ ُﺮ َ‬ ‫ﺿ ِﻬﻢ َﻳﻠ َﻌ ُﺒ َ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪٩١‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺣﺠﺮ‪ ،‬ﺁﻳﻪ ‪٧٢‬‬

‫‪١٤٦‬‬

‫ﺹ ‪۹۰‬‬ ‫‪١٤٧‬‬

‫ﻣﺤﻤﺪﻯ ﺭﺍ ﺍﺯ ﺍﻓﻖ ﻋﻠﻢ ﻭ‬ ‫ﭼﻮﻥ ﻏﻴﺐ ﺍﺯﻟﻰ ﻭ ﺳﺎﺫﺝ ﻫﻮﻳّﻪ‪ ،‬ﺷﻤﺲ‬ ‫ّ‬

‫ﻣﻌﺎﻧﻰ ﻣﺸﺮﻕ ﻓﺮﻣﻮﺩ ﺍﺯ ﺟﻤﻠﻪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻋﻠﻤﺎﻯ ﻳﻬﻮﺩ ﺁﻥ ﺑﻮﺩ‬ ‫ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻧﺒّﻰ ﻣﺒﻌﻮﺙ ﻧﺸﻮﺩ‪ .‬ﺑﻠﻰ‪ ،‬ﻃﻠﻌﺘﻰ ﺩﺭ ﮐﺘﺎﺏ‬

‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﺗﺮﻭﻳﺞ ﻣﻠّﺖ ﻭ ﻣﺬﻫﺐ ﺍﻭ ﺭﺍ‬ ‫ﻧﻤﺎﻳﺪ ﺗﺎ ﺷﺮﻳﻌﻪ ﺷﺮﻳﻌﺖ ﻣﺬﮐﻮﺭﻩ ﺩﺭ ﺗﻮﺭﺍﺕ ﻫﻤﻪ ﺍﺭﺽ ﺭﺍ‬ ‫ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻟﺴﺎﻥ ﺁﻥ ﻣﺎﻧﺪﮔﺎﻥ ﻭﺍﺩﻯ ُﺑﻌﺪ ﻭ‬

‫ﺿﻼﻟﺖ‪ ،‬ﺳﻠﻄﺎﻥ ﺍﺣﺪﻳّﺖ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ َﻗﺎ َﻟ ِ‬ ‫ﺖ ﺍﻟ َﻴ ُﻬﻮ ُﺩ َﻳ ُﺪ ﺍﻪﻠﻟِ‬

‫‪‬ﺖ َﺍﻳﺪ ِﻳ ِﻬ ْﻢ َﻭ ُﻟﻌِ ُﻨﻮﺍ ِﺑﻤﺎ ﻗﺎ ُﻟﻮﺍ َﺑ ْﻞ َﻳﺪﺍ ُﻩ‬ ‫َﻣﻐ ُﻠﻮ َﻟ ٌﺔ‪ُ .‬ﻏﻠ ْ‬

‫ﻮﻃ ِ‬ ‫ﺘﺎﻥ‪ ١".‬ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﮔﻔﺘﻨﺪ ﻳﻬﻮﺩﺍﻥ ﺩﺳﺖ ﺧﺪﺍ ﺑﺴﺘﻪ ﺷﺪﻩ‪.‬‬ ‫َﻣ ْﺒ ُﺴ َ‬

‫ﺑﺴﺘﻪ ﺑﺎﺩ ﺩﺳﺖ ﻫﺎﻯ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﻭ ﻣﻠﻌﻮﻥ ﺷﺪﻧﺪ ﺑﻪ ﺁﻧﭽﻪ ﺍﻓﺘﺮﺍ‬ ‫ﺑﺴﺘﻨﺪ‪ .‬ﺑﻠﮑﻪ ﺩﺳﺖ ﻫﺎﻯ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ ﺑﺎﺯ ﻭ ﻣﻬﻴﻤﻦ‬ ‫‪١٤٨‬‬

‫ﺪﻳﻬ ْﻢ‪٢ ".‬ﺍﮔﺮ ﭼﻪ ﺷﺮﺡ ﻧﺰﻭﻝ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ‬ ‫ﺍﺳﺖ‪َ " ،‬ﻳ ُﺪﺍﻪﻠﻟِ َﻓ ْﻮ َﻕ َﺍ ْﻳ ِ‬

‫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 ‫ُ‬

‫ﻻ َﻳﺸ ُﻌﺮ ﺍﻋﺘﺮﺍﺽ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻠﺘﻔﺖ ﻧﺸﺪﻧﺪ ﻭ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ ﺑﻪ‬

‫ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﺳ ّﺮﴽ ﻭ ﺟﻬﺮﴽ ﻣﻰ ﮔﻮﻳﻨﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻳﻬﻮﺩ ﺑﻪ ﺁﻥ‬

‫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 ‫ﺍﻣﻮﺍﺟﻰ ﻇﺎﻫﺮ ﻧﮕﺮﺩﺩ ﻭ ﺍﺯ ﺧﻴﺎﻡ ﻏﻴﺐ ﺭﺑّﺎﻧﻰ ﻫﻴﮑﻠﻰ ﻣﺸﻬﻮﺩ‬

‫ﻧﻴﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺍﺩﺭﺍﮎ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ‪ .‬ﻓﻴﺾ ﮐﻠّﻴّﻪ ﻭ ﺭﺣﻤﺖ‬ ‫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

‫ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺯﺟﺎﺝ ﻗﺪﺭﺕ‪ ،‬ﺳﺮﺍﺝ ﺍﺣﺪﻳّﻪ ﺭﺍ ﺩﺭ ﺣﺼﻦ ﺣﻔﻆ‬

‫ﺧﻮﺩ ﻣﺤﻔﻮﻅ ﻣﻰ ﺩﺍﺭﺩ‪ .‬ﻭ ﻫﻤﻴﻦ ﺫﻟّﺖ ﮐﺎﻓﻰ ﺍﺳﺖ ﺍﻳﻦ ﮔﺮﻭﻩ ﺭﺍ ﮐﻪ‬ ‫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 ‫ﻟﻘﺎءﺍﻪﻠﻟ ﻭ ﻋﺮﻓﺎﻥ ﺍﻭﺳﺖ ﮐﻪ ّ‬

‫ﺍﻳﻦ ﻧﻬﺎﻳﺖ ﻓﻴﺾ ﻓﻴّﺎﺽ ﻗﺪﻡ ﺍﺳﺖ ﺑﺮﺍﻯ ﻋﺒﺎﺩ ﺍﻭ ﻭ ﮐﻤﺎﻝ ﻓﻀﻞ‬

‫ﻣﻄﻠﻖ ﺍﺳﺖ ﺑﺮﺍﻯ ﺧﻠﻖ ﺍﻭ ﮐﻪ ﻫﻴﭻ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺩ ﺑﻪ ﺁﻥ ﻣﺮﺯﻭﻕ‬ ‫ﻧﺸﺪﻧﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﺷﺮﺍﻓﺖ ﮐﺒﺮﻯ ﻣﺸ ّﺮﻑ ﻧﮕﺸﺘﻨﺪ‪ .‬ﻭ ﺑﺎ ﺍﻳﻨﮑﻪ‬

‫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.‬‬

‫‪‬ﺬﻳﻦ َﮐ َﻔ ُﺮﻭﺍ ِﺑﺂ َﻳ ِ‬ ‫ﮏ‬ ‫ﺎﺕ ﺍﻪﻠﻟ ﻭ ِﻟ َﻘﺎﺋﻪِ ُﺍﻭﻟ‪َ ِٔ ‬‬ ‫ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ ﺍﻟ َ‬ ‫ِﻴﻢ‪ ١ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻦ َﺭ ْﺣ َﻤﺘﻰ َﻭ ُﺍﻭ َﻟ‪َ ِٔ ‬‬ ‫ﺍﺏ َﺍﻟ ٌ‬ ‫َﻳ‪ُ ِٔ ‬ﺴﻮﺍ ﻣِ ْ‬ ‫ﮏ َﻟ ُﻬ ْﻢ َﻋ َﺬ ٌ‬ ‫‪" :‬‬ ‫ﻮﻥ َﺍﻧ‪ُ ‬ﻬ ْﻢ ُﻣﻼ ُﻗﻮﺍ َﺭﺑِّ ِﻬ ْﻢ ﻭ َﺍﻧ‪ُ ‬ﻬ ْﻢ‬ ‫ﻳﻦ َﻳ ُﻈﻨ‪َ ‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺍﻟ ِ‪‬ﺬ َ‬

‫‪" :‬‬ ‫ﻮﻥ َﺍﻧ‪ُ ‬ﻬ ْﻢ‬ ‫ﻮﻥ‪ ٢".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ َﻗ َ‬ ‫ٕﺍ َﻟ ْﻴﻪِ َﺭ ِ‬ ‫ﻳﻦ َﻳ ُﻈﻨ‪َ ‬‬ ‫ﺍﺟ ُﻌ َ‬ ‫ﺎﻝ ﺍﻟ ِ‪‬ﺬ َ‬

‫ﺖ ﻓِ ‪ً  ‬ﺔ َﮐﺜﻴ َﺮ ًﺓ‪ ٣ ".‬ﻭ ﺩﺭ‬ ‫ﻦ ﻓِ ‪ٍ  ‬ﺔ َﻗﻠﻴ َﻠ ٍﺔ َﻏ َﻠ َﺒ ْ‬ ‫ُﻣﻼ ُﻗﻮﺍ ﺍﻪﻠﻟِ َﮐ ْﻢ ﻣِ ْ‬ ‫ﻼ‬ ‫ﺮﺟﻮﺍ ِﻟ َﻘﺎَء َﺭﺑِّﻪِ َﻓ ْﻠ َﻴ ْﻌ َﻤ ْﻞ َﻋ َﻤ ً‬ ‫ﻦ َﮐ َ‬ ‫ﻣﻘﺎﻣﻰ ﺩﻳﮕﺮ‪َ " :‬ﻓ َﻤ ْ‬ ‫ﺎﻥ َﻳ ُ‬

‫‪" :‬‬ ‫ﺼ ُﻞ ﺍﻻ ِ‬ ‫ٓﻳﺎﺕ‬ ‫ﻻﻣ َﺮ ُﻳ َﻔ ِّ‬ ‫ﺻﺎﻟِﺤﴼ‪ ٤".‬ﻭ ﺩﺭ ﻣﻘﺎﻣﻰ ﺩﻳﮕﺮ ُﻳ َﺪﺑِّ ُﺮ ﺍ َ‬ ‫َ‬

‫ﻮﻥ‪٥ ".‬‬ ‫ﮑ ْﻢ ِﺑ ِﻠ َﻘﺎِء َﺭﺑِّ ُ‬ ‫َﻟ َﻌﻠ‪ُ ‬‬ ‫ﮑ ْﻢ ُﺗﻮﻗِ ُﻨ َ‬ ‫‪١٤٩‬‬

‫ﺟﻤﻴﻊ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﺪﻟّﻪ ﺑﺮ ﻟﻘﺎء ﺭﺍ ﮐﻪ ﺣﮑﻤﻰ ﻣﺤﮑﻢ ﺗﺮ‬

‫ﺍﺯ ﺁﻥ ﺩﺭ ﮐﺘﺐ ﺳﻤﺎﻭﻯ ﻣﻠﺤﻮﻅ ﻧﮕﺸﺘﻪ ﺍﻧﮑﺎﺭ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺍﺯ ﺍﻳﻦ‬ ‫ﺭﺗﺒﻪ ﺑﻠﻨﺪ ﺍﻋﻠﻰ ﻭ ﻣﺮﺗﺒﻪ ﺍﺭﺟﻤﻨﺪ ﺍﺑﻬﻰ ﺧﻮﺩ ﺭﺍ ﻣﺤﺮﻭﻡ‬ ‫ﺳﺎﺧﺘﻪﺍﻧﺪ‪ .‬ﻭ ﺑﻌﻀﻰ ﺫﮐﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﻘﺎء‪ ،‬ﺗﺠﻠّﻰ ﺍﻪﻠﻟ‬

‫ﺍﺳﺖ ﺩﺭ ﻗﻴﺎﻣﺖ‪ .‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﮔﺮ ﮔﻮﻳﻨﺪ ﺗﺠﻠّﻰ ﻋﺎ ّﻡ ﻣﻘﺼﻮﺩ‬

‫ﺍﺳﺖ ﺍﻳﻦ ﺩﺭ ﻫﻤﻪ ﺍﺷﻴﺎء ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻗﺒﻞ ﺛﺎﺑﺖ‬ ‫ﻣﺤﻞ ﻭ ﻣﻈﻬﺮ ﺗﺠﻠّﻰ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ‬ ‫ﺷﺪ ﮐﻪ ﻫﻤﻪ ﺍﺷﻴﺎء‬ ‫ّ‬

‫ِ‬ ‫ﺷﻤﺲ ﻣﺠﻠّﻰ ﺩﺭ ﻣﺮﺍﻳﺎﻯ ﻣﻮﺟﻮﺩﺍﺕ‬ ‫ﺍﺷﺮﺍﻕ‬ ‫ﻫﺴﺘﻨﺪ ﻭ ﺁﺛﺎﺭ‬ ‫ِ‬

‫ﻣﻮﺟﻮﺩ ﻭ ﻻﺋﺢ ﺍﺳﺖ‪ .‬ﺑﻠﮑﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺼﺮ ﻣﻌﻨﻮﻯ ﺍﻟﻬﻰ‬ ‫ﻣﻔﺘﻮﺡ ﺷﻮﺩ ﻣﻼﺣﻈﻪ ﻣﻰ ﻧﻤﺎﻳﺪ ﮐﻪ ﻫﻴﭻ ﺷﻰء ﺑﻰ ﻇﻬﻮﺭ ﺗﺠﻠّﻰ‬ ‫‪ -١‬ﺳﻮﺭﻫﻌﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬

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‫‪٣‬ﺳﻮﺭﻫﺒﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٤٩‬‬

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‫‪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

‫ﺭﻭﺣﺎﻧﻰ ﻣﺪﻝّ ﻭ ﻣﺸﻌﺮ ﺍﺳﺖ‪َ " .‬ﻭ ٕﺍ ْﻥ ﻣِ‬ ‫ﻦ َﺷﻲٍء ٕﺍ ّﻻ ُﻳ َﺴﺒِّ ُﺢ‬ ‫ْ ْ‬ ‫ﺤ ِ‬ ‫ﺼ ْﻴ َﻨﺎ ُﻩ ﮐِ َﺘﺎﺑﴼ" ‪٢‬‬ ‫ﻤﺪﻩِ ‪ ١".‬ﺷﺎﻫﺪﻯ ﺍﺳﺖ ﻧﺎﻃﻖ‪َ " ،‬ﻭ ُﮐ ‪‬ﻞ ﺷﻰٍء َﺍ ْﺣ َ‬ ‫ِﺑ َ‬ ‫ﮔﻮﺍﻫﻰ ﺍﺳﺖ ﺻﺎﺩﻕ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﻘﺎء ﺍﻪﻠﻟ‪ ،‬ﻟﻘﺎء ﺍﻳﻦ‬

‫ﺗﺠﻠّﻴﺎﺕ ﺑﺎﺷﺪ ﭘﺲ ﺟﻤﻴﻊ ﻧﺎﺱ ﺑﻪ ﻟﻘﺎء ﻃﻠﻌﺖ ﻻﻳﺰﺍﻝ ﺁﻥ ﺳﻠﻄﺎﻥ‬ ‫ﺑﻰ ﻣﺜﺎﻝ ﻣﺸ ّﺮﻑ ﺍﻧﺪ ﺩﻳﮕﺮ ﺗﺨﺼﻴﺺ ﺑﻪ ﻗﻴﺎﻣﺖ ﭼﺮﺍ؟ ﻭ ﺍﮔﺮ ﮔﻮﻳﻨﺪ‬

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‫ﺧﺎﺹ ﺍﺳﺖ ﺁﻥ ﻫﻢ ﺍﮔﺮ ﺩﺭ ﻋﻴﻦ ﺫﺍﺕ ﺍﺳﺖ ﺩﺭ‬ ‫ﻣﻘﺼﻮﺩ ﺗﺠﻠّﻰ‬ ‫ّ‬

‫ﻻ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺟﻤﻌﻰ ﺍﺯ ﺻﻮﻓﻴّﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﺭﺍ ﺗﻌﺒﻴﺮ ﺑﻪ‬ ‫ﺣﻀﺮﺕ ﻋﻠﻢ ﺍﺯ ً‬ ‫ﻓﻴﺾ ﺍﻗﺪﺱ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ ،‬ﺑﺮ ﻓﺮﺽ ﺗﺼﺪﻳﻖ ﺍﻳﻦ ﺭﺗﺒﻪ‪ ،‬ﺻﺪﻕ ﻟﻘﺎء‬

‫ﻻﺟﻞ ﺁﻧﮑﻪ ﺍﻳﻦ ﺭﺗﺒﻪ ﺩﺭ‬ ‫ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺻﺎﺩﻕ ﻧﻴﺎﻳﺪ َ‬ ‫ﺒﻴﻞ‬ ‫ﺍﻟﺴ ُ‬ ‫ﻏﻴﺐ ﺫﺍﺕ ﻣﺤ ّﻘﻖ ﺍﺳﺖ ﻭﺍﺣﺪﻯ ﺑﻪ ﺁﻥ ﻓﺎﺋﺰ ﻧﺸﻮﺩ‪ " .‬‬ ‫ﻭﺩ‪ ".‬ﺍﻓﺌﺪﻩ ﻣﻘ ّﺮﺑﻴﻦ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﻃﻴﺮﺍﻥ‬ ‫ﻭﺩ َﻭ ‪‬‬ ‫َﻣ ُ‬ ‫ﺐ َﻣﺮ ُﺩ ٌ‬ ‫ﺴﺪ ٌ‬ ‫ﺍﻟﻄ َﻠ ُ‬

‫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 ﺗﺠﻠّﻰ ﺛﺎﻧﻰ ﺍﺳﺖ ﮐﻪ ﻣﻌﺒّﺮ ﺑﻪ ﻓﻴﺾ ّ‬

‫ﻣﺴﻠّﻤﴼ ﺩﺭ ﻋﺎﻟﻢ ﺧﻠﻖ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﺩﺭ ﻋﺎﻟﻢ ﻇﻬﻮﺭ ﺍ ّﻭﻟﻴّﻪ ﻭ ﺑﺮﻭﺯ‬

‫ﻣﺨﺘﺺ ﺑﻪ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭﺳﺖ ﭼﻪ ﮐﻪ‬ ‫ﺑﺪﻋﻴّﻪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻘﺎﻡ‬ ‫ّ‬

‫ﺍﻋﻈﻢ ﻭ ﺍﮐﺒﺮ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﺭ ﻋﻮﺍﻟﻢ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩ ﻧﮕﺸﺘﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ‬ ‫ﺟﻤﻴﻊ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﻣﻘ ّﺮ ﻭ ﻣﺬﻋﻦ ﺍﻧﺪ‪ .‬ﻭ ﺍﻳﺸﺎﻧﻨﺪ ﻣﺤﺎﻝّ ﻭ‬

‫ﻣﻈﺎﻫﺮ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﺍﺯﻟﻴّﻪ ﻭ ﺍﺳﻤﺎء ﺍﻟﻬﻴّﻪ‪ .‬ﻭ ﺍﻳﺸﺎﻧﻨﺪ ﻣﺮﺍﻳﺎﺋﻰ‬

‫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 ﺍﻪﻠﻟ ﺣﺎﺻﻞ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﺯ ﻋﻠﻤﺸﺎﻥ ﻋﻠﻢ ﺍﻪﻠﻟ ﻭ ﺍﺯ‬ ‫ّ‬

‫ﻭﺟﻬﺸﺎﻥ ﻭﺟﻪ ﺍﻪﻠﻟ ﻭ ﺍﺯ ﺍ ّﻭﻟﻴّﺖ ﻭ ﺁﺧﺮﻳّﺖ ﻭ ﻇﺎﻫﺮﻳّﺖ ﻭ ﺑﺎﻃﻨﻴّﺖ‬

‫ﺍﻳﻦ ﺟﻮﺍﻫﺮ ﻣﺠ ّﺮﺩﻩ ﺛﺎﺑﺖ ﻣﻰ ﺷﻮﺩ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺑ َﺎﻧّﻪ‬

‫ﺍﻟﻈﺎﻫ ُﺮ ﻭ ﺍﻟ َﺒ ِ‬ ‫ﻦ‪ ١".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺳﺎﺋﺮ‬ ‫ﻻ ‪‬ﻭ ُﻝ ﻭ ﺍﻻ ِٓﺧ ُﺮ َﻭ ّ‬ ‫" ُﻫ َﻮ ﺍ َ‬ ‫ﺎﻃ ُ‬

‫ﺍﺳﻤﺎء ﻋﺎﻟﻴﻪ ﻭ ﺻﻔﺎﺕ ﻣﺘﻌﺎﻟﻴﻪ‪ .‬ﻟﻬﺬﺍ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﺍﻧﻮﺍﺭ‬ ‫ﻣﻀﻴﺌﻪ ﻣﻤﺘﻨﻌﻪ ﻭ ﺷﻤﻮﺱ ﻣﺸﺮﻗﻪ ﻻﺋﺤﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﻣﻮ ّﻓﻖ ﻭ‬ ‫ﻓﺎﺋﺰ ﺷﺪ ﺍﻭ ﺑﻪ ﻟﻘﺎءﺍﻪﻠﻟ ﻓﺎﺋﺰ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﺪﻳﻨﻪ ﺣﻴﺎﺕ ﺍﺑﺪﻳّﻪ‬

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‫ﻣﻴﺴﺮ ﻧﺸﻮﺩ ﺑﺮﺍﻯ ﺍﺣﺪﻯ ّﺍﻻ ﺩﺭ ﻗﻴﺎﻣﺖ‬ ‫ﺑﺎﻗﻴﻪ ﻭﺍﺭﺩ‪ .‬ﻭ ﺍﻳﻦ ﻟﻘﺎء ّ‬

‫ﮐﻪ ﻗﻴﺎﻡ ﻧﻔﺲ ﺍﻪﻠﻟ ﺍﺳﺖ ﺑﻪ ﻣﻈﻬﺮ ﮐﻠّﻴّﻪ ﺧﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﻨﻰ‬ ‫‪ -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

‫ﻣﻌﻈﻢ ﺗﺮ ﺗﺼ ّﻮﺭ ﻣﻰ ﺷﻮﺩ ﮐﻪ‬ ‫ﺍﻳﻦ ﻳﻮﻡ ﻋﺰﻳﺰﺗﺮ ﻭ ﺑﺰﺭﮒ ﺗﺮ ﻭ ّ‬

‫ﺍﻧﺴﺎﻥ ﭼﻨﻴﻦ ﺭﻭﺯ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺑﮕﺬﺍﺭﺩ ﻭ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﺍﻳﻦ ﻳﻮﻡ ﮐﻪ‬ ‫ﺑﻪ ﻣﺜﺎﺑﻪ ﺍﺑﺮ ﻧﻴﺴﺎﻥ ﺍﺯ ﻗِ َﺒﻞ ﺭﺣﻤﺎﻥ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺳﺖ ﺧﻮﺩ ﺭﺍ‬

‫ﻣﺤﺮﻭﻡ ﻧﻤﺎﻳﺪ؟ ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺑﻪ ﺗﻤﺎﻡ ﺩﻟﻴﻞ ﻣﺪﻟّﻞ ﺷﺪ ﮐﻪ ﻳﻮﻣﻰ‬

‫ﺍﻋﺰ ﺍﺯ ﺍﻳﻦ ﺍﻣﺮ ﻧﻪ‪ ،‬ﭼﮕﻮﻧﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ‬ ‫ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﻳﻮﻡ ﻭ ﺍﻣﺮﻯ ّ‬

‫ﻣﺘﻮﻫﻤﻴﻦ ﻭ ﻇﺎﻧّﻴﻦ ﺍﺯ ﭼﻨﻴﻦ ﻓﻀﻞ ﺍﮐﺒﺮ ﻣﺄﻳﻮﺱ‬ ‫ﺍﻧﺴﺎﻥ ﺑﻪ ﺣﺮﻑ‬ ‫ّ‬

‫ﮔﺮﺩﺩ؟ ﻭ ﺑﻌﺪ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﺩﻻﺋﻞ ﻣﺤﮑﻤﻪ ﻣﺘﻘﻨﻪ ﮐﻪ ﻫﻴﭻ ﻋﺎﻗﻠﻰ‬

‫ﺭﺍ ﮔﺮﻳﺰﻯ ﻧﻪ ﻭ ﻫﻴﭻ ﻋﺎﺭﻓﻰ ﺭﺍ ﻣﻔ ّﺮﻯ ﻧﻪ ﺁﻳﺎ ﺭﻭﺍﻳﺖ ﻣﺸﻬﻮﺭ ﺭﺍ‬

‫ﻧﺸﻨﻴﺪﻩ ﺍﻧﺪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﺍﺫﺍ ﻗﺎ َﻡ ﺍﻟﻘﺎ‪ُ ِٔ‬ﻢ ﻗﺎ َﻣ ِ‬ ‫ﺖ ﺍﻟﻘﻴﺎ َﻣﺔ"؟ ﻭ‬

‫ﻭﻥ ٕﺍ ّﻻ َﺍﻥ َﻳﺄ ِﺗ َﻴ ُﻬ ُﻢ‬ ‫ﺃﺋﻤﻪ ﻫﺪﻯ ﻭ ﺍﻧﻮﺍﺭ ﻻﺗﻄﻔﻰ " َﻫﻞ َﻳ ُ‬ ‫ﻨﻈ ُﺮ َ‬ ‫ﻫﻤﭽﻨﻴﻦ ّ‬

‫ﻤﺎﻡ"‪ ١‬ﺭﺍ ﮐﻪ ﻣﺴﻠّﻤﴼ ﺍﺯ ﺍﻣﻮﺭﺍﺕ ﻣﺤﺪﺛﻪ ﺩﺭ‬ ‫ﺍﻪﻠﻟُ ﻓِ ﻰ ُﻇ َﻠ ٍﻞ ﻣِ َ‬ ‫ﻦ ﺍﻟ َﻐ ِ‬

‫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 ‫ﺍﮐﺒﺮ ﺍﺯ ﺍﻳﻦ ﻗﻴﺎﻣﺖ ﻣﺘﺼ ّﻮﺭ ﻧﻴﺴﺖ ﻭ ﻳﮏ ﻋﻤﻞ ﺩﺭ ﺍﻳﻦ ﻳﻮﻡ‬ ‫ﻣﻘﺎﺑﻞ ﺍﺳﺖ ﺑﺎ ﺍﻋﻤﺎﻝ ﺻﺪ ﻫﺰﺍﺭ ﺳﻨﻪ‪ ،‬ﺑﻠﮑﻪ ﺍﺳﺘﻐﻔﺮﺍﻪﻠﻟ ﺍﺯ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢١٠‬‬

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‫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

‫ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ ﻟﻬﺬﺍ ﺍﺯ ﻓﻴﺾ ﺍﻭ ﺑﺎﻟﻤ ّﺮﻩ ﻣﺤﺠﻮﺏ ﻣﺎﻧﺪﻧﺪ‪ .‬ﺑﺎ‬

‫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 ‫ﺟﻤﻴﻊ ﻋﻠﻮﻡ ﻣﺤﺪﻭﺩﻩ ﻇﺎﻫﺮﻳّﻪ ﺭﺍ ﺍﺧﺬ ﻧﻤﻮﺩﻩ ﺑﺎﺷﺪ؟ ﻭ ﺍﻳﻦ‬

‫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

‫ﻓﺎﺋﺰ ﺷﻮﺩ ﺍﻟﺒﺘّﻪ ﺍﻭ ﺍﺯ ﻋﻠﻤﺎﻯ ﺭﺑّﺎﻧﻰ ﻣﺤﺴﻮﺏ ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﻪ ﻏﺎﻳﺖ‬

‫ﻗﺼﻮﺍﻯ ﻋﻠﻢ ﻭ ﻧﻬﺎﻳﺖ ﻭ ﻣﻨﺘﻬﺎﻯ ﺁﻥ ﻓﺎﺋﺰ ﮔﺸﺘﻪ‪ .‬ﻭ ﺍﻳﻦ ﺭﺗﺒﻪ ﻫﻢ‬

‫ﺠ َﻌ ُﻞ َﺍﻋﻼ ُﮐﻢ‬ ‫ﺍﺯ ﻋﻼﺋﻢ ﻇﻬﻮﺭ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻳ ْ‬

‫ﮑﻢ َﺍﻋﻼ ُﮐﻢ‪ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻓﺮﻗﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫َﺍ ْﺳ َﻔ َﻠﮑﻢ َﻭ َﺍ ْﺳ َﻔ َﻠ ُ‬

‫ﺭﺽ ﻭ‬ ‫"ﻭ ُﻧ ِﺮ ُ‬ ‫ﻀﻌِ ُﻔﻮﺍ ﻓِ ﻰ ﺍ َ‬ ‫ﻻ ِ‬ ‫ﻳﻦ ﺍﺳ ُﺘ ْ‬ ‫ﻳﺪ َﺍ ْﻥ َﻧ ُﻤ ‪‬‬ ‫ﻦ َﻋ َﻠﻰ ﺍﻟ ِ‪‬ﺬ َ‬

‫ﺠ َﻌ ُﻠ ُﻬ ُﻢ ﺍﻟ َﻮﺍ ِﺭﺛ ِﻴﻦ‪ ١".‬ﻭ ﺍﻳﻦ ﻣﺸﺎﻫﺪﻩ ﺷﺪ ﮐﻪ ﺍﻟﻴﻮﻡ ﭼﻪ‬ ‫ﺠ َﻌ َﻠ ُﻬ ْﻢ َﺍ‪ ِٔ‬ﻤ ًﺔ ﻭ َﻧ ْ‬ ‫َﻧ ْ‬ ‫‪ -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

‫ﺖ َﻭ ِﻋ ْﻨ َﺪ ُﻩ ُﺍ ‪‬ﻡ ِ‬ ‫ﺘﺎﺏ‪ ١".‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﺍﻟﮑ ِ‬ ‫ﺎء َﻭ ُﻳ ْﺜ ِﺒ ُ‬ ‫" َﻳ ْﻤ ُ‬ ‫ﺤﻮﺍ ﺍﻪﻠﻟُ َﻣﺎ َﻳ َﺸ ُ‬ ‫‪" :‬‬ ‫ِ‬ ‫ﺼ ِ‬ ‫ﻗﺒﻴﺢ ﻭ‬ ‫ﺍﻟﻤﺪﻟﻮﻝ‬ ‫ﻮﻝ‬ ‫ﮐﻪ ﮔﻔﺘﻪﺍﻧﺪ‬ ‫ﻃﻠﺐ ‪‬‬ ‫ﻟﻴﻞ ِﻋ َ‬ ‫ﺍﻟﺪ ِ‬ ‫ٌ‬ ‫ﻨﺪ ُﺣ ُ‬ ‫ُ‬

‫ﺻ ِ‬ ‫ﻫﻞ‬ ‫ﺍﻻﺷﺘ ُ‬ ‫ﻮﻡ َﻣﺬْ ُﻣﻮ ٌﻡ‪ُ ".‬ﻗﻞ ﻳﺎ َﺍ َ‬ ‫ﻠﻢ َﺑ َ‬ ‫ﻌﺪ ﺍﻟ ُﻮ ُ‬ ‫ﻮﻝ ٕﺍ َﻟﻰ َ‬ ‫ﺍﻟﻤﻌ ُﻠ ِ‬ ‫ِﻐﺎﻝ ِﺑﺎﻟﻌِ ِ‬

‫ﺭﺽ ﻫﺬﺍ َﻓ‬ ‫ﻭﺡ ﻭ ُﻳ َﺒ ِّﺸ ُﺮ ُﮐﻢ‬ ‫ﺍ َ‬ ‫ﻻ ِ‬ ‫ﻱ َﻳﺮ ُﮐ ُ‬ ‫ﺾ ﻓﻰ َﺑ ِّﺮﻳ‪‬ﺔِ ﺍﻟ ‪‬ﺮ ِ‬ ‫ﺘﻰ ﻧﺎ ِﺭ ‪‬‬ ‫ً‬

‫ﺪﺱ ﻓﻰ‬ ‫ﻻﻣ ِﺮ ﺍﻟّﺬﻯ َ‬ ‫ِﺑﺴﺮﺍﺝ ﺍﻪﻠﻟ َﻭ ُﻳ َﺬ ِّﮐ ُﺮ ُﮐ ْﻢ ِﺑﺎ َ‬ ‫ﮐﺎﻥ َﻋﻦ ُﺍ ُﻓ ِﻖ ﺍﻟ ُﻘ ِ‬

‫ﺠ ِ‬ ‫ِ‬ ‫ﺸﻬﻮﺩﴽ‪ .‬ﺍﻯ ﺩﻭﺳﺖ ﻣﻦ‪ ،‬ﺍﮔﺮ ﻗﺪﺭﻯ‬ ‫َﺷﻄ ِﺮ‬ ‫ﺒﺎﺕ ﺍﻟﻨّﻮﺭ ِﺑ ّ‬ ‫ﺎﻟﺴﺘ ِﺮ َﻣ ُ‬ ‫ﺤﺖ ُﺣ ُ‬ ‫ﺍﻟﻌﺮﺍﻕ َﺗ َ‬ ‫ﺩﺭ ﺳﻤﺎﻭﺍﺕ ﻣﻌﺎﻧﻰ ﻓﺮﻗﺎﻥ ﻃﻴﺮﺍﻥ ﻓﺮﻣﺎﺋﻰ ﻭ ﺩﺭ ﺍﺭﺽ ﻣﻌﺮﻓﺖ‬

‫ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﺁﻥ ﻣﺒﺴﻮﻁ ﮔﺸﺘﻪ ﺗﻔ ّﺮﺝ ﻧﻤﺎﺋﻰ ﺑﺴﻴﺎﺭ ﺍﺯ ﺍﺑﻮﺍﺏ‬

‫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 ّ‬

‫ﻳﻘﻴﻦ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻣﻘ ّﺮ ﻳﺎﺑﻰ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﻳﻨﮑﻪ ﺭﻭﺯﻯ ﺟﻤﻌﻰ ﺍﺯ‬

‫ﻣﺠﺎﺣﺪﺍﻥ ﺁﻥ ﺟﻤﺎﻝ ﺑﻰ ﻣﺜﺎﻝ ﻭ ﻣﺤﺮﻭﻣﺎﻥ ﺍﺯ ﮐﻌﺒﻪ ﻻﻳﺰﺍﻝ ﺍﺯ ﺭﻭﻯ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺭﻋﺪ‪ ،‬ﺁﻳﻪ ‪٣٩‬‬

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‫ﺹ ‪۹۸‬‬

‫ﻦ‬ ‫ﺍﺳﺘﻬﺰﺍء ﻋﺮﺽ ﻧﻤﻮﺩﻧﺪ‪ٕ " :‬ﺍ ‪‬ﻥ ﺍﻪﻠﻟَ َﻋ ِﻬ َﺪ ٕﺍ َﻟﻴ َﻨﺎ ‪‬ﺃﻻ ُﻧﺆﻣِ َ‬

‫ٍ‬ ‫ِﻟ َﺮ ُﺳ ٍ‬ ‫ﺑﻘﺮﺑﺎﻥ َﺗﺄ ُﮐ ُﻠ ُﻪ ﺍﻟﻨ‪‬ﺎ ُﺭ‪ ١".‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ‬ ‫ﻮﻝ َﺣﺘّﻰ َﻳﺄ ِﺗ َﻴ َﻨﺎ‬

‫ﺍﺳﺖ ﮐﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﻬﺪ ﮐﺮﺩﻩ ﺍﺳﺖ ﺑﻪ ﻣﺎ ﮐﻪ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﻳﻢ ﺑﻪ ﺭﺳﻮﻟﻰ‬ ‫ﻣﮕﺮ ﺁﻧﮑﻪ ﻣﻌﺠﺰﻩ ﻫﺎﺑﻴﻞ ﻭ ﻗﺎﺑﻴﻞ ﺭﺍ ﻇﺎﻫﺮ ﻓﺮﻣﺎﻳﺪ‪ ،‬ﻳﻌﻨﻰ ﻗﺮﺑﺎﻧﻰ‬ ‫ﮐﻨﺪ ﻭ ﺁﺗﺸﻰ ﺍﺯ ﺁﺳﻤﺎﻥ ﺑﻴﺎﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺴﻮﺯﺍﻧﺪ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ‬ ‫ﺣﮑﺎﻳﺖ ﻫﺎﺑﻴﻞ ﺷﻨﻴﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﺁﻥ ﺣﻀﺮﺕ‬ ‫ﺩﺭ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩﻧﺪ‪َ " :‬ﻗﺪ َﺟﺎَء ُﮐ ْﻢ ُﺭ ُﺳ ٌﻞ ﻣِ ﻦ َﻗ ْﺒﻠِﻰ ِﺑﺎﻟ َﺒﻴِّ َﻨ ِ‬ ‫ﺎﺕ َﻭ‬

‫ﺻ ِ‬ ‫ﻗﻴﻦ‪ ٢".‬ﺗﺮﺟﻤﻪ ﺁﻥ‬ ‫ِﻢ َﻗ َﺘ ْﻠ ُﺘ ُﻤ ُ‬ ‫ﺎﺩ َ‬ ‫ﻮﻫ ْﻢ ٕﺍ ْﻥ ُﮐﻨ ُﺘ ْﻢ َ‬ ‫ِﺑﺎﻟ‪‬ﺬﻯ ُﻗ ْﻠ ُﺘﻢ َﻓﻠ َ‬

‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺁﻣﺪ ﺑﻪ ﺳﻮﻯ ﺷﻤﺎ ﭘﻴﺶ ﺍﺯ ﻣﻦ‬ ‫ﺭﺳﻮﻝ ﻫﺎﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺎ ﺑﻴّﻨﺎﺕ ﻇﺎﻫﺮﺍﺕ ﻭ ﺑﻪ ﺁﻧﭽﻪ ﺷﻤﺎ‬

‫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 ﺑﺎﻪﻠﻟ ﻧﺴﺒﺖ ﮐﺬﺏ ﻭ ﻳﺎ ﮐﻼﻡ ﻟﻐﻮ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ‬ ‫ﺑﺪﻫﻰ ﻳﺎ ﺑﮕﻮﺋﻰ ﺁﻥ ﺍﺷﻘﻴﺎء ﻫﻤﺎﻥ ﺍﺷﻘﻴﺎء ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﻫﺮ‬ ‫ﻋﺼﺮﻯ ﺑﺎ ﻧﺒﻴﻴّﻦ ﻭ ﻣﺮﺳﻠﻴﻦ ﻣﻌﺎﺭﺿﻪ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﺑﺎﻻﺧﺮﻩ‬ ‫‪ ١‬ﻭ ‪ -٢‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪١٨٣‬‬

‫ﺹ ‪۹۹‬‬ ‫ﮑﺮ ﻓﺮﻣﺎ ﺗﺎ ﻧﺴﻴﻢ‬ ‫ﻫﻤﻪ ﺭﺍ ﺷﻬﻴﺪ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺩﺭﺳﺖ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﺗﻔ ّ‬

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‫ﺧﻮﺵ ﻋﺮﻓﺎﻥ ﺍﺯ ﻣﺼﺮ ﺭﺣﻤﺎﻥ ﺑﻮﺯﺩ ﻭ ﺟﺎﻥ ﺭﺍ ﺍﺯ ﺑﻴﺎﻥ ﺧﻮﺵ‬

‫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 ‫ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺗﻌ ّﺮﺿﴼ ﺑﻪ ﺍﻫﻞ ﺯﻣﺎﻥ‪َ " :‬ﻭ َﮐﺎ ُﻧﻮﺍ ﻣِ ﻦ َﻗ ْﺒ ُﻞ‬

‫‪‬ﺬﻳﻦ َﮐ َﻔ ُﺮﻭﺍ َﻓ َﻠ ّﻤﺎ‬ ‫ﺟﺎءﻫﻢ ﻣﺎ َﻋ َﺮ ُﻓﻮﺍ َﮐ َﻔﺮﻭﺍ‬ ‫ِﺤ َ‬ ‫ُ‬ ‫َﻳ ْﺴ َﺘﻔﺘ ُ‬ ‫ﻮﻥ َﻋ َﻠﻰ ﺍﻟ َ‬

‫ﻳﻦ‪ ١".‬ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﻮﺩﻧﺪ ﺍﻳﻦ ﮔﺮﻭﻩ ﮐﻪ ﺑﺎ‬ ‫ِﺑﻪِ َﻓ َﻠ ْﻌ َﻨ ُﺔﺍﻪﻠﻟِ َﻋ َﻠﻰ ﺍﻟ َ‬ ‫ﮑﺎﻓِ ﺮ َ‬ ‫ﮐ ّﻔﺎﺭ ﻣﺠﺎﻫﺪﻩ ﻭ ﻗﺘﺎﻝ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﻃﻠﺐ ﻓﺘﺢ‬

‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺑﺮﺍﻯ ﻧﺼﺮﺕ ﺍﻣﺮﺍﻪﻠﻟ‪ ،‬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 ﺍﻣﺮﺍﻪﻠﻟ 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

‫‪١٥٩‬‬

‫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

‫ﺁﻣﺪﻧﺪ‪ .‬ﻣﻊ ﺫﻟﮏ ﭼﮕﻮﻧﻪ ﺣﮑﻢ ﺁﻳﻪ ﺛﺎﺑﺖ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﺩﺭﺍﮎ‬ ‫‪ ١٦٠‬ﻣﻰ 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 ّ‬

‫ﭘﺲ ﻫﻤﻴﻦ ﻗﺴﻢ ﺣﮑﻢ ﺭﺟﻊ ﻭ ﺑﻌﺚ ﻭ ﺣﺸﺮ ﺭﺍ ﺩﺭ ﺍﻳّﺎﻡ ﻇﻬﻮﺭ‬

‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺩﺭ ﺍﺟﺴﺎﺩ‬ ‫ﻣﻈﺎﻫﺮ ﻫﻮﻳّﻪ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﺗﺎ ﺭﺟﻮﻉ ﺍﺭﻭﺍﺡ ّ‬

‫ﺻﺎﻓﻴﻪ ﻣﻨﻴﺮﻩ ﺑﻪ ﻋﻴﻦ ﺭﺃﺱ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻰ ﻭ ﻏﺒﺎﺭﻫﺎﻯ ﺟﻬﻞ ﻭ‬ ‫ﻣﻨﺰﻩ ﻧﻤﺎﺋﻰ‬ ‫ﻧﻔﺲ ﻇﻠﻤﺎﻧﻰ ﺭﺍ ﺑﻪ ﺁﺏ ﺭﺣﻤﺖ ﻋﻠﻢ ﺭﺣﻤﺎﻧﻰ ﭘﺎﮎ ﻭ ّ‬ ‫ﮐﻪ ﺷﺎﻳﺪ ﺑﻪ ﻗ ّﻮﺕ ﻳﺰﺩﺍﻧﻰ ﻭ ﻫﺪﺍﻳﺖ ﺳﺒﺤﺎﻧﻰ ﻭ ﺳﺮﺍﺝ ﻧﻮﺭﺍﻧﻰ‪،‬‬

‫ﺳﺒﻴﻞ ﺻﺒﺢ ﻫﺪﺍﻳﺖ ﺭﺍ ﺍﺯ ﺷﺎﻡ ﺿﻼﻟﺖ ﺗﻤﻴﺰ ﺩﻫﻰ ﻭ ﻓﺮﻕ ﮔﺬﺍﺭﻯ‪.‬‬ ‫‪١٦١‬‬

‫ﻭ ﺩﻳﮕﺮ ﻣﻌﻠﻮﻡ ﺁﻥ ﺟﻨﺎﺏ ﺑﻮﺩﻩ ﮐﻪ ﺣﺎﻣﻼﻥ ﺍﻣﺎﻧﺖ ﺍﺣﺪﻳّﻪ ﮐﻪ ﺩﺭ‬

‫ﻋﻮﺍﻟﻢ ﻣﻠﮑﻴّﻪ ﺑﻪ ﺣﮑﻢ ﺟﺪﻳﺪ ﻭ ﺍﻣﺮ ﺑﺪﻳﻊ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﻧﺪ ﭼﻮﻥ‬

‫ﺹ ‪١٠١‬‬ ‫ﺍﻳﻦ ﺍﻃﻴﺎﺭ ﻋﺮﺵ ﺑﺎﻗﻰ ﺍﺯ ﺳﻤﺎء ﻣﺸﻴّﺖ ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﻣﻰ ﮔﺮﺩﻧﺪ ﻭ‬

‫ﺟﻤﻴﻊ ﺑﺮ ﺍﻣﺮ ﻣﺒﺮﻡ ﺭﺑّﺎﻧﻰ ﻗﻴﺎﻡ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻟﻬﺬﺍ ﺣﮑﻢ ﻳﮏ ﻧﻔﺲ ﻭ‬

‫ﻳﮏ ﺫﺍﺕ ﺭﺍ ﺩﺍﺭﻧﺪ‪ ،‬ﭼﻪ ﺟﻤﻴﻊ ﺍﺯ ﮐﺄﺱ ﻣﺤﺒّﺖ ﺍﻟﻬﻰ ﺷﺎﺭﺑﻨﺪ ﻭ ﺍﺯ‬

‫ﺣﻖ ﺭﺍ ﺩﻭ ﻣﻘﺎﻡ‬ ‫ﺍﺛﻤﺎﺭ ﺷﺠﺮﻩ ﺗﻮﺣﻴﺪ ﻣﺮﺯﻭﻕ‪ .‬ﻭ ﺍﻳﻦ ﻣﻈﺎﻫﺮ ّ‬

‫ﻣﻘ ّﺮﺭ ﺍﺳﺖ‪ .‬ﻳﮑﻰ ﻣﻘﺎﻡ ﺻﺮﻑ ﺗﺠﺮﻳﺪ ﻭ ﺟﻮﻫﺮ ﺗﻔﺮﻳﺪ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ‬ ‫ﮐﻞ ﺭﺍ ﺑﻪ ﻳﮏ ﺍﺳﻢ ﻭ ﺭﺳﻢ ﻣﻮﺳﻮﻡ ﻭ ﻣﻮﺻﻮﻑ ﻧﻤﺎﺋﻰ‬ ‫ﻣﻘﺎﻡ ﺍﮔﺮ ّ‬

‫ﻦ‬ ‫ﻴﻦ َﺍ َﺣ ٍﺪ ﻣِ ْ‬ ‫ﺑﺄﺳﻰ ﻧﻴﺴﺖ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻻ ُﻧ َﻔ ِّﺮ ُﻕ َﺑ َ‬

‫ُﺭ ُﺳﻠِﻪِ ‪ ١ ".‬ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺗﻮﺣﻴﺪ ﺍﻟﻬﻰ ﺩﻋﻮﺕ‬

‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺑﻪ ﮐﻮﺛﺮ ﻓﻴﺾ ﻭ ﻓﻀﻞ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺑﺸﺎﺭﺕ ﻣﻰ ﺩﻫﻨﺪ ﻭ‬ ‫ﮐﻞ ﺑﻪ ﺧﻠﻊ ﻧﺒ ّﻮﺕ ﻓﺎﺋﺰﻧﺪ ﻭ ﺑﻪ ﺭﺩﺍء ﻣﮑﺮﻣﺖ ﻣﻔﺘﺨﺮ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ّ‬ ‫ﻮﻥ َﻓ َﺎ َﻧﺎ‪ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﮐﻪ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﺍ ‪‬ﻣﺎ ﺍﻟﻨ‪‬ﺒﻴ‪َ ‬‬

‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﻨﻢ ﺁﺩﻡ ﺍ ّﻭﻝ ﻭ ﻧﻮﺡ ﻭ ﻣﻮﺳﻰ ﻭ ﻋﻴﺴﻰ‪ .‬ﻭ ﻫﻤﻴﻦ‬

‫ﻣﻀﻤﻮﻥ ﺭﺍ ﻃﻠﻌﺖ ﻋﻠﻮﻯ ﻫﻢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﮐﻪ‬ ‫ﻣﺸﻌﺮ ﺑﺮ ﺗﻮﺣﻴﺪ ﺁﻥ ﻣﻮﺍﻗﻊ ﺗﺠﺮﻳﺪ ﺍﺳﺖ ﺍﺯ ﻣﺠﺎﺭﻯ ﺑﻴﺎﻧﺎﺕ ﺍﺯﻟﻴّﻪ ﻭ‬

‫ﻣﺨﺎﺯﻥ ﻟﺌﺎﻟﻰ ﻋﻠﻤﻴّﻪ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﺩﺭ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﮔﺸﺘﻪ‪ .‬ﻭ ﺍﻳﻦ‬ ‫ﻣﻘﺪﺱ ﺍﺯ ﺣﺠﺒﺎﺕ‬ ‫ﻃﻠﻌﺎﺕ ﻣﻮﺍﻗﻊ ﺣﮑﻢ ﻭ ﻣﻄﺎﻟﻊ ﺍﻣﺮﻧﺪ‪ ،‬ﻭ ﺍﻣﺮ ّ‬

‫ﺗﻌﺪﺩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ َﻣﺎ‬ ‫ﮐﺜﺮﺕ ﻭ ﻋﻮﺍﺭﺿﺎﺕ ّ‬

‫ﺍﺣ َﺪ ٌﺓ‪ ٢ ".‬ﻭ ﭼﻮﻥ ﺍﻣﺮ ﻭﺍﺣﺪ ﺷﺪ ﺍﻟﺒﺘّﻪ ﻣﻈﺎﻫﺮ ﺍﻣﺮ ﻫﻢ‬ ‫َﺍﻣ ُﺮ َﻧﺎ ٕﺍ ّﻻ َﻭ ِ‬ ‫ﺃﺋﻤﻪ ﺩﻳﻦ ﻭ ﺳﺮﺍﺝ ﻫﺎﻯ ﻳﻘﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬ ‫ﻭﺍﺣﺪﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٨٥‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻗﻤﺮ‪ ،‬ﺁﻳﻪ ‪٥٠‬‬

‫ﺹ ‪١٠٢‬‬ ‫‪١٦٢‬‬

‫ﺤ ّﻤ ٌﺪ‪ ".‬ﺑﺎﺭﻯ‪،‬‬ ‫ﺤ ّﻤ ٌﺪ ﻭ ِ‬ ‫ﻭﺳ ُﻄﻨﺎ ُﻣ َ‬ ‫ﺤ ّﻤ ٌﺪ َﻭ َﺍ َ‬ ‫ﺁﺧ ُﺮﻧﺎ ُﻣ َ‬ ‫" َﺍ ّﻭ ُﻟﻨﺎ ُﻣ َ‬

‫ﻣﻌﻠﻮﻡ ﻭ ﻣﺤ ّﻘﻖ ﺁﻥ ﺟﻨﺎﺏ ﺑﻮﺩﻩ ﮐﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﻫﻴﺎﮐﻞ ﺍﻣﺮﺍﻪﻠﻟ ﻫﺴﺘﻨﺪ‬ ‫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 ‫ﺁﻣﺮ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺍﺗّﺤﺎﺩ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﻭ ﺷﻤﻮﺱ ﻏﻴﺮ ﻣﺤﺪﻭﺩ ﻭ‬

‫ﻣﻌﺪﻭﺩ‪ .‬ﭘﺲ ﺍﮔﺮ ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﻣﻈﺎﻫﺮ ﻗﺪﺳﻴّﻪ ﺑﻔﺮﻣﺎﻳﺪ‪ :‬ﻣﻦ ﺭﺟﻮﻉ‬ ‫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 ‫ﻣﺤ ّﻘﻖ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﺭﺟﻮﻉ ﺍﻇﻬﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺩﻟﻴﻞ ﻭ‬

‫ﻼ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺍﺯ ﺟﻤﻠﻪ ﺍﻧﺒﻴﺎء ﻧﻮﺡ‬ ‫ﺑﺮﻫﺎﻥ ﻣﺤﺘﺎﺝ ﺷﻮﺩ‪ .‬ﻣﺜ ً‬

‫ﺑﻮﺩ ﮐﻪ ﭼﻮﻥ ﻣﺒﻌﻮﺙ ﺑﻪ ﻧﺒ ّﻮﺕ ﺷﺪ ﻭ ﺑﻪ ﻗﻴﺎﻡ ﺍﻟﻬﻰ ﺑﺮ ﺍﻣﺮ ﻗﻴﺎﻡ‬ ‫ﻓﺮﻣﻮﺩ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺑﻪ ﺍﻭ ﻣﺆﻣﻦ ﻭ ﺑﻪ ﺍﻣﺮ ﺍﻭ ﻣﺬﻋﻦ ﺷﺪ ﺍﻭ ﻓﻰ‬

‫ﺣﻖ ﺍﻭ ﺻﺎﺩﻕ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﺑﻪ ﺣﻴﺎﺕ ﺟﺪﻳﺪﻩ ﻣﺸ ّﺮﻑ ﺷﺪ‪ .‬ﻭ ﺩﺭ ّ‬

‫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 ‫ﺍﺳﺒﺎﺏ ﻣﺘﻌﻠّﻘﻪ ﺑﻪ ﺩﻧﻴﺎ ﺍﺯ ﻗﺒﻴﻞ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪ ﻭ ﺍﻃﻌﻤﻪ ﻭ ﺍﺷﺮﺑﻪ ﻭ‬ ‫ﺍﻣﺜﺎﻝ ﺫﻟﮏ ﺩﺍﺷﺘﻪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﻭﻗﺎﺕ ﻟﻴﻞ ﻭ ﻧﻬﺎﺭ ﺭﺍ ﻣﺼﺮﻭﻑ ﺑﺮ‬ ‫ﻫﻤﺖ ﺩﺭ ﺗﺤﺼﻴﻞ ﺍﺷﻴﺎﻯ‬ ‫ﺍﺧﺬ ﺯﺧﺎﺭﻑ ﻭ ﺍﺳﺒﺎﺏ ﺗﻌﻴّﺶ ﺩﺍﺷﺘﻪ ﻭ ّ‬

‫ﺹ ‪١٠٣‬‬ ‫ﻟﺠﻪ‬ ‫ﻓﺎﻧﻴﻪ ﮔﻤﺎﺷﺘﻪ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﮔﺬﺷﺘﻪ‪ ،‬ﻗﺒﻞ ﺍﺯ ﻭﺭﻭﺩ ﺩﺭ ّ‬

‫ﺍﻳﻤﺎﻥ ﺑﻪ ﺣﺪﻭﺩﺍﺕ ﺁﺑﺎء ﻭ ﺍﺟﺪﺍﺩ ﻭ ﺍﺗّﺒﺎﻉ ﺁﺩﺍﺏ ﻭ ﺷﺮﺍﺋﻊ ﺍﻳﺸﺎﻥ‬

‫ﭼﻨﺎﻥ ﺭﺍﺳﺦ ﻭ ﻣﺤﮑﻢ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺣﮑﻢ ﺑﻪ ﻗﺘﻞ ﺍﻭ ﻣﻰ ﺷﺪ ﺷﺎﻳﺪ‬

‫ﺭﺿﺎ ﻣﻰ ﺩﺍﺩ ﻭ ﺭﺍﺿﻰ ﺑﺮ ﺗﻐﻴﻴﺮ ﺣﺮﻓﻰ ﺍﺯ ﺍﻣﻮﺭ ﺗﻘﻠﻴﺪﻳّﻪ ﮐﻪ ﺩﺭ‬

‫ﻣﻴﺎﻥ ﻗﻮﻡ ﺑﻮﺩ ﻧﻤﻰ ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻫﻤﻪ ﻗﻮﻡ ﻧﺪﺍء " ٕﺍﻧ‪‬ﺎ َﻭ َﺟ ْﺪ َﻧﺎ ﺁﺑﺎَء َﻧﺎ‬

‫ﻭﻥ‪ ١".‬ﺑﺮﺁﻭﺭﺩﻧﺪ‪ .‬ﻭ ‪١٦٣‬‬ ‫َﻋ َﻠﻰ ُﺍ ‪‬ﻣ ٍﺔ َﻭ ٕﺍﻧ‪‬ﺎ َﻋ َﻠﻰ ﺁﺛﺎ ِﺭ ِﻫ ْﻢ ُﻣ ْﻘ َﺘ ُﺪ َ‬

‫ﻫﻤﻴﻦ ﮔﺮﻭﻩ‪ ،‬ﺑﺎ ﻫﻤﻪ ﺍﻳﻦ ﺣﺠﺒﺎﺕ ﻣﺤﺪﻭﺩﻩ ﻭ ﺣﺪﻭﺩﺍﺕ ﻣﺬﮐﻮﺭﻩ‬ ‫ﺑﻪ ﻣﺠ ّﺮﺩ ﺍﻳﻨﮑﻪ ﺻﻬﺒﺎﻯ ﺍﻳﻤﺎﻥ ﺭﺍ ﺍﺯ ﮐﺄﺱ ﺍﻳﻘﺎﻥ ﺍﺯ ﺍﻳﺎﺩﻯ ﻣﻈﺎﻫﺮ‬

‫ﺳﺒﺤﺎﻥ ﻣﻰ ﻧﻮﺷﻴﺪﻧﺪ ﺑﺎﻟﻤ ّﺮﻩ ﺗﻘﻠﻴﺐ ﻣﻰ ﺷﺪﻧﺪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﺯ ﺯﻥ‬

‫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

‫ﮔﻮﻧﻪ ﺍﻣﻮﺭﺍﺕ ﮐﻪ ﻣﺨﺎﻟﻒ ﻋﺎﺩﺍﺕ ﺑﺸﺮﻳّﻪ ﻭ ﻣﻨﺎﻓﻰ ﻫﻮﺍﻯ ﺟﺴﻤﺎﻧﻴّﻪ‬

‫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 ‫ﻦ ﺑﻪ ﻳﻘﻴﻦ ﺗﻐﻴﻴﺮ ﻣﻰ ﻳﺎﻓﺖ ﻭ ﺧﻮﻑ ﺑﻪ‬ ‫ﺍﻃﻤﻴﻨﺎﻥ ﺗﺒﺪﻳﻞ ﻣﻰ ﺷﺪ ﻭ ﻇ ّ‬

‫ﺟﺮﺋﺖ ﻣﺒﺎﺩﻟﻪ ﻣﻰ ﮔﺸﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺷﺄﻥ ﺍﮐﺴﻴﺮ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﻳﮏ‬

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‫ﻼ ﺩﺭ ﻣﺎ ّﺩﻩ ﻧﺤﺎﺳﻰ ﻣﻼﺣﻈﻪ‬ ‫ﺣﻴﻦ ﻋﺒﺎﺩ ﺭﺍ ﺗﻘﻠﻴﺐ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ .‬ﻣﺜ ً‬

‫ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺍﮔﺮ ﺩﺭ ﻣﻌﺪﻥ ﺧﻮﺩ ﺍﺯ ﻏﻠﺒﻪ ﻳﺒﻮﺳﺖ ﻣﺤﻔﻮﻅ ﺑﻤﺎﻧﺪ‬

‫ﻣﺪﺕ ﻫﻔﺘﺎﺩ ﺳﻨﻪ ﺑﻪ ﻣﻘﺎﻡ ﺫﻫﺒﻰ ﻣﻰ ﺭﺳﺪ‪ .‬ﺍﮔﺮ ﭼﻪ‪ ،‬ﺑﻌﻀﻰ ﺧﻮﺩ‬ ‫ﺩﺭ ّ‬

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‫ﻧﺤﺎﺱ ﺭﺍ ﺫﻫﺐ ﻣﻰ ﺩﺍﻧﻨﺪ ﮐﻪ ﺑﻪ ﻭﺍﺳﻄﻪ ﻏﻠﺒﻪ ﻳﺒﻮﺳﺖ ﻣﺮﻳﺾ‬

‫ﺷﺪﻩ ﻭ ﺑﻪ ﻣﻘﺎﻡ ﺧﻮﺩ ﻧﺮﺳﻴﺪﻩ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﮐﺴﻴﺮ ﮐﺎﻣﻞ‬

‫ﻣﺎ ّﺩﻩ 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 ‫ﻣﻴﺎﻥ ﺍﺳﺖ ﻭ ﺻﻔﺎﺕ ﺫﻫﺒﻰ ﺭﺍ ﺍﺯ ﻧﺤﺎ ﺳﻰ ﻣﻌﻴّﻦ ﻭ ﻭﺍﺿﺢ ﻣﻰ ﻧﻤﺎﻳﺪ‪.‬‬

‫‪ 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 ‫ﻦ ﺭﺍ ﺑﻪ ﭼﺸﻤﻪ ﻗﺮﺏ ﻭ ﻳﻘﻴﻦ ﺩﻻﻟﺖ ﮐﻨﺪ ﻭ ﻫﻴﺎﮐﻞ‬ ‫ﺻﺤﺮﺍﻯ ﻇ ّ‬

‫ﺣﻖ ﺍﻳﻦ‬ ‫ﻓﺎﻧﻴﻪ ﺭﺍ ﺑﻪ ﺭﺿﻮﺍﻥ ﺑﺎﻗﻰ ﻣﺸ ّﺮﻑ ﻓﺮﻣﺎﻳﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺩﺭ ّ‬

‫ﺣﻖ ﺍﻳﻦ ﻋﺒﺎﺩ ﻫﻢ ﺣﮑﻢ ﻋﺒﺎﺩ‬ ‫ﺫﻫﺐ ﺣﮑﻢ ﻧﺤﺎﺳﻰ ﺻﺎﺩﻕ ﻣﻰ ﺁﻳﺪ ﺩﺭ ّ‬ ‫ﻗﺒﻞ ﺍﺯ ﻓﻮﺯ ﺑﻪ ﺍﻳﻤﺎﻥ ﺻﺎﺩﻕ ﻭ ﻣﺤ ّﻘﻖ ﺍﺳﺖ‪ .‬ﺍﻯ ﺑﺮﺍﺩﺭ‪ ،‬ﺍﺯ ﺍﻳﻦ‬

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‫ﺑﻴﺎﻧﺎﺕ ﺷﺎﻓﻴﻪ ﮐﺎﻓﻴﻪ ﻭﺍﻓﻴﻪ ﺍﺳﺮﺍﺭ ﺧﻠﻖ ﺟﺪﻳﺪ ﻭ ﺭﺟﻮﻉ ﻭ ﺑﻌﺚ‪،‬‬

‫ﺑﻰ ﺣﺠﺎﺏ ﻭ ﻧﻘﺎﺏ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ‪ .‬ﺍﻧﺸﺎءﺍﻪﻠﻟ ﺑﻪ ﺗﺄﻳﻴﺪﺍﺕ‬ ‫ﻏﻴﺒﻴّﻪ ﺟﺎﻣﻪ ﮐﻬﻨﻪ ﺭﺍ ﺍﺯ ﺟﺴﻢ ﻭ ﺟﺎﻥ ﺩﻭﺭ ﮐﻨﻰ ﻭ ﺑﻪ ﺧﻠﻊ‬

‫ﺟﺪﻳﺪﻩ ﺑﺎﻗﻴﻪ ﻣﻔﺘﺨﺮ ﮔﺮﺩﻯ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﺑﻌﺪ‪،‬‬

‫ﮐﻞ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﻭ ﺷﺮﺑﺖ‬ ‫ﺍﻧﻔﺴﻰ ﮐﻪ ﺳﺒﻘﺖ ﻳﺎﻓﺘﻨﺪ ﺑﻪ ﺍﻳﻤﺎﻥ ﺍﺯ ّ‬ ‫ﺯﻻﻝ ﻣﻌﺮﻓﺖ ﺭﺍ ﺍﺯ ﺟﻤﺎﻝ ﺍﺣﺪﻳّﺖ ﻧﻮﺷﻴﺪﻧﺪ ﻭ ﺑﻪ ﺍﻋﻠﻰ ﻣﻌﺎﺭﺝ‬

‫ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ﻭ ﺍﻧﻘﻄﺎﻉ ﺍﺭﺗﻔﺎﻉ ﺟﺴﺘﻨﺪ ﺣﮑﻢ ﺭﺟﻮﻉ ﺍﻧﻔﺲ ﻗﺒﻞ‬ ‫ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ ﻗﺒﻞ ﺑﻪ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﻓﺎﺋﺰ ﺷﺪﻩﺍﻧﺪ ﺑﺮ ﺍﻳﻦ ﺍﺻﺤﺎﺏ‬ ‫ﻻ ﻭ ﺍﻣﺮﴽ‪ .‬ﺯﻳﺮﺍ ﺁﻧﭽﻪ‬ ‫ﻼﻭ ﻗﻮ ً‬ ‫ﻇﻬﻮﺭ ﺑﻌﺪ ﻣﻰ ﺷﻮﺩ ﺍﺳﻤﴼ ﻭ ﺭﺳﻤﴼ ﻭ ﻓﻌ ً‬

‫ﺍﺯ ﻋﺒﺎﺩ ﻗﺒﻞ ﻇﺎﻫﺮ ﺷﺪ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺩ ﺑﻌﺪ ﺑﻌﻴﻨﻪ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ‬ ‫ﻼ ﺍﮔﺮ ﺷﺎﺧﺴﺎﺭ ﮔﻠﻰ ﺩﺭ ﻣﺸﺮﻕ ﺍﺭﺽ ﺑﺎﺷﺪ ﻭ ﺩﺭ‬ ‫ﮔﺸﺖ‪ .‬ﻣﺜ ً‬

‫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 ‫ﺁﻥ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻧﻈﺮ ﺑﻪ ﺭﺍﺋﺤﻪ ﻭ ﻋﻄﺮﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﺩﻭ‬ ‫‪١٧٠‬‬

‫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 ‫ﮑﺮ ﺩﺭ ﺍﺻﺤﺎﺏ ﻋﻬﺪ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﻧﻤﺎ‬ ‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻰ‪ .‬ﻗﺪﺭﻯ ﺗﻔ ّ‬ ‫ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﺑﺸﺮﻳّﻪ ﻭ ﻣﺸﺘﻬﻴﺎﺕ ﻧﻔﺴﻴّﻪ ﺑﻪ‬

‫ﻣﻘﺪﺱ ﻭ ﻣﻨﻘﻄﻊ ﮔﺸﺘﻨﺪ ﻭ‬ ‫ﻧﻔﺤﺎﺕ ﻗﺪﺳﻴّﻪ ﺁﻥ ﺣﻀﺮﺕ‪ ،‬ﭘﺎﮎ ﻭ ّ‬ ‫ﻗﺒﻞ ﺍﺯ ﻫﻤﻪ ﺍﻫﻞ ﺍﺭﺽ ﺑﻪ ﺷﺮﻑ ﻟﻘﺎء ﮐﻪ ﻋﻴﻦ ﻟﻘﺎءﺍﻪﻠﻟ 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 ‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ َﻋ َﻠﻢ ﺍﻧﻘﻄﺎﻉ ﺑﺮ‬ ‫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

‫ﻀﻞ ﺍﻪﻠﻟِ‪،‬‬ ‫ﻓﺮﻗﻰ ﻣﻠﺤﻮﻅ ﻧﻪ ﻭ ﺗﻐﻴﻴﺮﻯ ﻣﺸﻬﻮﺩ ﻧﻪ‪ُ .‬ﮐ ‪‬ﻞ ﺫﻟ َ‬ ‫ِﮏ ﻣِ ﻦ َﻓ ِ‬

‫ﺸﺎء ﻣِ ﻦ َﺧ ِﻠﻘﻪِ ‪ .‬ﺍﻧﺸﺎءﺍﻪﻠﻟ ﺍﺯ ﺍﺭﺽ ﻧﻔﻰ ﺍﺣﺘﺮﺍﺯ ﺟﻮﺋﻴﻢ‬ ‫ُﻳﺆﺗﻴﻪِ َﻣﻦ َﻳ ُ‬

‫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

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‫ﺁﺧﺮ ﻻ ﺁﺧﺮ ﻃﻠﻌﺘﻰ ﺑﻴﺎﻳﺪ ﻭ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ﺑﺮ ﺍﻣﺮﻯ ﮐﻪ ﻗﻴﺎﻡ ﻧﻤﻮﺩ ﺑﺮ‬ ‫ﺁﻥ ﻃﻠﻌﺖ ﺍ ّﻭﻝ ﻻ ﺍ ّﻭﻝ‪ ،‬ﻫﺮ ﺁﻳﻨﻪ ﺻﺪﻕ ﻃﻠﻌﺖ ﺍ ّﻭﻝ ﺑﺮ ﻃﻠﻌﺖ ﺁﺧﺮ‬

‫ﻣﻰ ﺷﻮﺩ ﺯﻳﺮﺍ ﮐﻪ ﻃﻠﻌﺖ ﺁﺧﺮ ﻻ ﺁﺧﺮ ﻗﻴﺎﻡ ﻧﻤﻮﺩ ﺑﻪ ﻫﻤﺎﻥ ﺍﻣﺮ ﮐﻪ‬

‫ﻃﻠﻌﺖ ﺍ ّﻭﻝ ﻻ ﺍ ّﻭﻝ ﺑﺮ ﺁﻥ ﻗﻴﺎﻡ ﻧﻤﻮﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻧﻘﻄﻪ ﺑﻴﺎﻥ‪،‬‬

‫ﺭﻭﺡ ﻣﺎ ﺳﻮﺍﻩ ﻓﺪﺍﻩ‪ ،‬ﺷﻤﻮﺱ ﺍﺣﺪﻳّﻪ ﺭﺍ ﺑﻪ ﺷﻤﺲ ﻣﺜﺎﻝ ﺯﺩﻩﺍﻧﺪ ﮐﻪ‬

‫ﺍﮔﺮ ﺍﺯ ﺍ ّﻭﻝ ﻻ ﺍ ّﻭﻝ ﺍﻟﻰ ﺁﺧﺮ ﻻ ﺁﺧﺮ ﻃﻠﻮﻉ ﻧﻤﺎﻳﺪ ﻫﻤﺎﻥ ﺷﻤﺲ‬

‫ﺍﺳﺖ ﮐﻪ ﻃﺎﻟﻊ ﻣﻰ ﺷﻮﺩ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﺍﻳﻦ ﺷﻤﺲ ﻫﻤﺎﻥ‬ ‫ﺷﻤﺲ ﺍ ّﻭﻟﻴّﻪ ﺍﺳﺖ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﺭﺟﻮﻉ ﺁﻥ‬

‫ﺷﻤﺲ ﺍﺳﺖ ﺍﻳﻀﴼ ﺻﺤﻴﺢ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﺻﺎﺩﻕ‬

‫ﻣﻰ ﺁﻳﺪ ﺫﮐﺮ ﺧﺘﻤﻴّﺖ ﺑﺮ ﻃﻠﻌﺖ ﺑﺪء ﻭ ﺑﺎﻟﻌﮑﺲ ﺯﻳﺮﺍ ﮐﻪ ﺁﻧﭽﻪ‬

‫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 ‫ﮐﻪ ﺑﻪ ﺳﺒﺐ ﻋﺪﻡ ﺑﻠﻮﻍ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﻪ ﺫﮐﺮ ﺧﺎﺗﻢ ﺍﻟﻨّﺒﻴّﻴﻦ‬

‫ﻣﺤﺘﺠﺐ ﺷﺪﻩ ﺍﺯ ﺟﻤﻴﻊ ﻓﻴﻮﺿﺎﺕ ﻣﺤﺠﻮﺏ ﻭ ﻣﻤﻨﻮﻉ ﺷﺪﻩﺍﻧﺪ ﺑﺎ‬ ‫‪" :‬‬ ‫ﻮﻥ َﻓ َﺎ َﻧﺎ‪ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ َﺍ ‪‬ﻣﺎ ﺍﻟﻨ‪‬ﺒﻴّ َ‬

‫ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﻣﻨﻢ ﺁﺩﻡ ﻭ ﻧﻮﺡ ﻭ ﻣﻮﺳﻰ ﻭ ﻋﻴﺴﻰ ﭼﻨﺎﻧﭽﻪ ﺫﮐﺮ ﺷﺪ‪.‬‬

‫ﮑﺮ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺑﺮ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺻﺎﺩﻕ‬ ‫ﻣﻊ ﺫﻟﮏ ﺗﻔ ّ‬

‫ﻣﻰ ﺁﻳﺪ ﺑﻪ ﺍﻳﻨﮑﻪ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﻣﻨﻢ ﺁﺩﻡ ﺍ ّﻭﻝ‪ ،‬ﻫﻤﻴﻦ ﻗﺴﻢ ﺻﺎﺩﻕ‬

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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

‫ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺑﺪء ﺍﻟﻨّﺒﻴّﻴﻦ ﺑﺮ ﺁﻥ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﺍﺳﺖ ﻫﻤﺎﻥ‬

‫ﻗﺴﻢ ﺧﺘﻢ ﺍﻟﻨّﺒﻴّﻴﻦ ﺻﺎﺩﻕ ﺁﻳﺪ‪ .‬ﻭ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺟﻤﻴﻊ ﺍﻫﻞ ﺍﺭﺽ‬

‫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 ‫ﺣﻖ ّ‬ ‫ﺍ ّﻭﻟﻴّﺖ ﻭ ﺁﺧﺮﻳّﺖ ّ‬ ‫ﺍﺯ ﺍ ّﻭﻟﻴّﺖ ﻭ ﺁﺧﺮﻳّﺖ‪ ،‬ﺍ ّﻭﻟﻴّﺖ ﻭ ﺁﺧﺮﻳّﺖ ُﻣﻠﮑﻰ ﺑﺎﺷﺪ ﻫﻨﻮﺯ ﮐﻪ‬

‫ﺍﺳﺒﺎﺏ ُﻣﻠﮑﻰ ﺑﻪ ﺁﺧﺮ ﻧﺮﺳﻴﺪﻩ‪ ،‬ﭘﺲ ﭼﮕﻮﻧﻪ ﺁﺧﺮﻳّﺖ ﺑﺮ ﺁﻥ ﺫﺍﺕ‬ ‫‪١٧٤‬‬

‫ﺍﺣﺪﻳّﺖ ﺻﺎﺩﻕ ﻣﻰ ﺁﻳﺪ؟ ﺑﻠﮑﻪ ﺩﺭ ﺍﻳﻦ ﺭﺗﺒﻪ ﺍ ّﻭﻟﻴّﺖ‬ ‫ﻧﻔﺲ ﺁﺧﺮﻳّﺖ ﻭ‬ ‫ِ‬ ‫ﺁﺧﺮﻳّﺖ ﻧﻔﺲ ﺍ ّﻭﻟﻴّﺖ ﺑﺎﺷﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻫﻤﺎﻥ ﻗﺴﻤﻰ ﮐﻪ ﺩﺭ ﺍ ّﻭﻝ ﻻ‬

‫ﺍ ّﻭﻝ ﺻﺪﻕ ﺁﺧﺮﻳّﺖ ﺑﺮ ﺁﻥ ﻣﺮﺑّﻰ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﻣﻰ ﺁﻳﺪ ﻫﻤﺎﻥ‬

‫ﻗﺴﻢ ﻫﻢ ﺑﺮ ﻣﻈﺎﻫﺮ ﺍﻭ ﺻﺎﺩﻕ ﻣﻰ ﺁﻳﺪ‪ .‬ﻭ ﺩﺭ ﺣﻴﻨﻰ ﮐﻪ ﺍﺳﻢ ﺍ ّﻭﻟﻴّﺖ‬

‫ﺻﺎﺩﻕ ﺍﺳﺖ ﻫﻤﺎﻥ ﺣﻴﻦ ﺍﺳﻢ ﺁﺧﺮﻳّﺖ ﺻﺎﺩﻕ‪ .‬ﻭ ﺩﺭ ﺣﻴﻨﻰ ﮐﻪ ﺑﺮ‬ ‫ﺳﺮﻳﺮ ﺑﺪﺋﻴّﺖ ﺟﺎﻟﺲ ﺍﻧﺪ ﻫﻤﺎﻥ ﺣﻴﻦ ﺑﺮ ﻋﺮﺵ ﺧﺘﻤﻴّﺖ ﺳﺎﮐﻦ‪ .‬ﻭ‬

‫ﺍﮔﺮ ﺑﺼﺮ ﺣﺪﻳﺪ ﻳﺎﻓﺖ ﺷﻮﺩ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﻧﻤﺎﻳﺪ ﮐﻪ ﻣﻈﻬﺮ ﺍ ّﻭﻟﻴّﺖ ﻭ‬ ‫ﺁﺧﺮﻳّﺖ ﻭ ﻇﺎﻫﺮﻳّﺖ ﻭ ﺑﺎﻃﻨﻴّﺖ ﻭ ﺑﺪﺋﻴّﺖ ﻭ ﺧﺘﻤﻴّﺖ‪ ،‬ﺍﻳﻦ ﺫﻭﺍﺕ‬

‫ﻣﻘﺪﺳﻪ ﻭ ﺍﺭﻭﺍﺡ ﻣﺠ ّﺮﺩﻩ ﻭ ﺍﻧﻔﺲ ﺍﻟﻬﻴّﻪ ﻫﺴﺘﻨﺪ‪ .‬ﻭ ﺍﮔﺮ ﺩﺭ ﻫﻮﺍﻯ‬ ‫ّ‬ ‫ﮑﻦ َﻣ َﻌ ُﻪ ﻣِ ﻦ َﺷﻰٍء" ﻃﺎﺋﺮ ﺷﻮﻯ ﺟﻤﻴﻊ‬ ‫ﺎﻥ ﺍﻪﻠﻟُ َﻭ َﻟﻢ َﻳ ُ‬ ‫ﻗﺪﺱ " َﮐ َ‬

‫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

‫ِ‬ ‫ﺤﺎﺕ‬ ‫ﺸﻒ ُﺳ ُﺒ‬ ‫ﻗﻮﻝ ﺣﻀﺮﺕ ﺍﻣﻴﺮ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﮐﻪ ﻓﺮﻣﻮﺩﻩ‪َ " :‬ﮐ ُ‬

‫ﺍﻟﺠ ِ‬ ‫ﻼﻝ ﻣِ ﻦ َﻏﻴ ِﺮ ٕﺍﺷﺎ َﺭﺓٍ ‪ ".‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺳﺒﺤﺎﺕ ﻣﺠﻠّﻠﻪ ﻋﻠﻤﺎﻯ‬ ‫َ‬

‫ﻋﺼﺮ ﻭ ﻓﻘﻬﺎﻯ ﺯﻣﺎﻥ ﻇﻬﻮﺭﻧﺪ ﮐﻪ ﺟﻤﻴﻊ‪ ،‬ﻧﻈﺮ ﺑﻪ ﻋﺪﻡ ﺍﺩﺭﺍﮎ ﻭ‬

‫ﺍﺷﺘﻐﺎﻝ ﻭ‬ ‫ﺣﺐ ﺑﻪ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ‪ ،‬ﺗﺴﻠﻴﻢ ﺍﻣﺮﺍﻪﻠﻟ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﺑﻠﮑﻪ‬ ‫ّ‬ ‫ﻮﻥ‬ ‫ﮔﻮﺵ ﻧﻤﻰ ﺩﻫﻨﺪ ﺗﺎ ﻧﻐﻤﻪ ﺍﻟﻬﻰ ﺭﺍ ﺑﺸﻨﻮﻧﺪ‪ .‬ﺑﻞ " َﻳﺠ َﻌ ُﻠ َ‬

‫ﺻﺎ ِﺑ َﻌ ُﻬﻢ ﻓِ ﻰ ﺁ َﺫﺍﻧ ِ​ِﻬﻢ‪ ١ ".‬ﻭ ﻋﺒﺎﺩ ﻫﻢ ﭼﻮﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣِ ﻦ ﺩﻭﻥ ﺍﻪﻠﻟ‬ ‫َﺍ َ‬ ‫ﻭﻟﻲ ﺧﻮﺩ ﺍﺧﺬ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻣﻨﺘﻈﺮ ﺭ ّﺩ ﻭ ﻗﺒﻮﻝ ﺁﻥ ﺧﺸﺐ ﻫﺎﻯ‬ ‫ّ‬ ‫ﻣﺴﻨّﺪﻩ 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 ﻋﻨﺪﺍﻪﻠﻟ 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 ‫ﻮﻡ‬ ‫ﻭ ﻳﺎ ﻓﻘﻴﺮﻯ ﮐﻪ ﻋﺎﺭﻯ ﺍﺯ ﻟﺒﺎﺱ ﺍﻫﻞ ﻋﻠﻢ ﺑﺎﺷﺪ ﺑﮕﻮﻳﺪ‪َ " :‬ﻳﺎ َﻗ ِ‬ ‫ِﻴﻦ" ‪ ،٢‬ﺟﻮﺍﺏ ﮔﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﻫﻤﻪ ﻋﻠﻤﺎء ﻭ ﻓﻀﻼء‬ ‫ﺍﺗ‪ِ ‬ﺒ ُﻌﻮﺍ ُ‬ ‫ﺮﺳﻠ َ‬ ‫ﺍﻟﻤ َ‬ ‫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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‫ﻋﻠّﺖ ﻋﻠﻢ ﻭ ﺻﺪﻕ ﺑﺎﺷﺪ ﺍﻟﺒﺘّﻪ ﺍﻣﻢ ﺳﺎﺑﻘﻪ ﺍﻭﻟﻰ ﻭﺍﺳﺒﻖ ﺍﻧﺪ‪ .‬ﻭ ﺑﺎ‬

‫ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﻓﻘﺮﻩ ﻫﻢ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﺍﺣﻴﺎﻥ‬

‫ﺣﻖ ﻣﻨﻊ‬ ‫ﻇﻬﻮﺭ ﻣﻈﺎﻫﺮ ﻗﺪﺳﻴّﻪ‪ ،‬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 ‫ّ‬ ‫ﺳﺐ ﻋﻠﻤﺎء ﮔﺸﺖ‪ .‬ﻗﺎ َﺗ َﻠ ُﻬﻢ ﺍﻪﻠﻟُ ِﺑﻤﺎ َﻓ َﻌﻠﻮﺍ‬ ‫ﺑﻐﺾ ﻭ ﺍﻧﮑﺎﺭ ﻭ ﺭ ّﺩ ﻭ‬ ‫ّ‬ ‫ﻌﺪ ﮐﺎ ُﻧﻮﺍ َﻳﻔ َﻌ ُﻠﻮﻥ‪ .‬ﺣﺎﻝ ﮐﺪﺍﻡ ﺳﺒﺤﺎﺕ ﺟﻼﻝ‬ ‫ﺒﻞ َﻭﻣِ ﻦ َﺑ ُ‬ ‫ﻣِ ﻦ َﻗ ُ‬

‫ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﻫﻴﺎﮐﻞ ﺿﻼﻝ ﺍﺳﺖ؟ ﻭﺍﻪﻠﻟ ﮐﺸﻒ ﺁﻥ ﺍﻋﻈﻢ ﺍﻣﻮﺭ‬ ‫ﺍﺳﺖ ﻭ ﺧﺮﻗﺶ ﺍﮐﺒﺮ ﺍﻋﻤﺎﻝ‪َ .‬ﻭ ‪‬ﻓ َﻘ َﻨﺎ ﺍﻟﻠ ُ‪‬ﻪ ﻭ ٕﺍﻳّﺎ ُﮐﻢ ﻳﺎ َﻣ ْﻌ َﺸ َﺮ‬

‫ﺍﻟﻤﺴ َﺘ ِ‬ ‫ﻮﻥ ﻭ ﻣﻦ ﻟِﻘﺎِءﺍﻪﻠﻟ‬ ‫ﻭﺡ َﻟ َﻌﻠ‪ُ ‬‬ ‫ﻐﺎﺙ ُﺗ َﻮ ّﻓ ُﻘ َ‬ ‫ﮑﻢ ِﺑﺬﻟ َ‬ ‫ِﮏ ﻓﻰ َﺯ َﻣ ِﻦ ُ‬ ‫ﺍﻟ ّﺮ ِ‬

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‫ﺤ َﺘ ِﺠ ُﺒﻮﻥ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺫﮐﺮ ﺧﺎﺗﻢ ﺍﻟﻨّﺒﻴّﻴﻦ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‬ ‫ﻓﻰ ﺍﻳّﺎﻣِ ﻪِ ﻻ َﺗ ْ‬

‫ﺍﺯ ﺳﺒﺤﺎﺕ ﻣﺠﻠّﻠﻪ ﺍﺳﺖ ﮐﻪ ﮐﺸﻒ ﺁﻥ ﺍﺯ ﺍﻋﻈﻢ ﺍﻣﻮﺭ ﺍﺳﺖ ﻧﺰﺩ ﺍﻳﻦ ﻫﻤﺞ‬ ‫ﺭﻋﺎﻉ‪ .‬ﻭ ﺟﻤﻴﻊ ﺑﻪ ﺍﻳﻦ ﺣﺠﺒﺎﺕ ﻣﺤﺪﻭﺩﻩ ﻭ ﺳﺒﺤﺎﺕ ﻣﺠﻠّﻠﻪ‬ ‫ﻋﻈﻴﻤﻪ ﻣﺤﺘﺠﺐ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﺁﻳﺎ ﻧﻐﻤﻪ ﻃﻴﺮ ﻫﻮﻳ‪‬ﻪ ﺭﺍ ﻧﺸﻨﻴﺪﻩﺍﻧﺪ‬

‫‪" :‬‬ ‫ﺤﻤﺪ ﺑﻦ‬ ‫ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺍﻟﻒ ﻓﺎﻃﻤﻪ ﻧﮑﺎﺡ ﻧﻤﻮﺩﻡ ﮐﻪ ﻫﻤﻪ ﺑﻨﺖ ﻣ ّ‬

‫ﻋﺒﺪﺍﻪﻠﻟ ﺧﺎﺗﻢ ﺍﻟﻨّﺒﻴّﻴﻦ ﺑﻮﺩﻧﺪ ؟ ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎ ﮐﻪ ﭼﻘﺪﺭ ﺍﺯ‬

‫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 ‫ّ‬ ‫ﻭ ﺗﻘﺪﻳﺮﺍﺕ ﻗﺪﺭﻳّﻪ ﺍﻭ ﺍﮐﺒﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺍﺩﺭﺍﮎ ﻧﻔﺴﻰ‬ ‫ﻣﻨﺘﻬﻰ ﺷﻮﺩ‪ .‬ﺧﻠﻖ ﺍﻭ ﺍﺯ ﺍ ّﻭﻝ ﻻ ﺍ ّﻭﻝ ﺑﻮﺩﻩ ﻭ ﺁﺧﺮﻯ ﺍﻭ ﺭﺍ ﺍﺧﺬ‬ ‫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 ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﻟﻒ ﻣ ّﺮﻩ ﺟﻬﺎﺩ ﻧﻤﻮﺩﻡ ﺩﺭ ﺳﺒﻴﻞ ﺍﻟﻬﻰ ﮐﻪ ﺍﺻﻐﺮ ﻭ‬

‫ﮐﻮﭼﮏ ﺗﺮ ﺍﺯﻫﻤﻪ ﻣﺜﻞ ﻏﺰﻭﻩ ﺧﻴﺒﺮ ﺑﻮﺩ ﮐﻪ ﭘﺪﺭﻡ ﺑﺎ ﮐ ّﻔﺎﺭ ﻣﺤﺎﺭﺑﻪ‬

‫ﻭ ﻣﺠﺎﺩﻟﻪ ﻧﻤﻮﺩ‪ .‬ﺣﺎﻝ ﺍﺳﺮﺍﺭ ﺧﺘﻢ ﻭ ﺭﺟﻊ ﻭ ﻻ ﺍ ّﻭﻟﻴّﺖ ﻭ ﻻ ﺁﺧﺮﻳّﺖ‬ ‫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

‫ﺘﻢ ﻓِ ﻰ‬ ‫َﻳﻌ ِﺮ ُ‬ ‫ﻟﺒﺎﺏ‪ُ .‬ﻗﻞ ُﻫ َ‬ ‫ِﮏ ٕﺍ ّﻻ ُﺍﻭﻟﻮ ﺍ َ‬ ‫ﻑ ﺫﻟ َ‬ ‫ﻻ ِ‬ ‫ﻟﻪ َﺧ ٌ‬ ‫ﺘﻢ ﺍﻟ‪‬ﺬﻯ َﻟﻴﺲ ُ‬ ‫ﻮﺍﻟﺨ ُ‬ ‫ِ‬ ‫ﻮﺭﺍﺕ‬ ‫ﺭﺽ ﻓﻰ ُﻇ ُﻬ‬ ‫ِﺮﺍﻉ ٕﺍﺫﴽ ﻳﺎ َﻣﻼٔ ﺍ َ‬ ‫ﺍ ٕ‬ ‫ﺪء َﻟ ُﻪ ﻓﻰ ﺍ ٕ‬ ‫ﻻ ِ‬ ‫ﻻ ِ‬ ‫ﻻﺧﺘ ِ‬ ‫ﺑﺪﺍﻉ ﻭ ﻻ َﺑ ٌ‬

‫‪ ١٨١‬ﺍﻟﺒﺪِء َﺗﺠﻠ ِ‬ ‫ﺗﻌﺠﺐ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻗﻮﻡ‬ ‫ﺸﻬ ُﺪ َ‬ ‫ّﻴﺎﺕ َ‬ ‫ﻭﻥ‪ .‬ﺑﺴﻴﺎﺭ ّ‬ ‫ﺍﻟﺨﺘﻢ َﺗ َ‬ ‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﮐﻪ ﻣﻄﺎﺑﻖ ﻣﻴﻞ ﻭ ﻫﻮﺍﻯ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‬

‫ﻣﺘﻤﺴﮏ ﺑﻪ ﺁﻳﻪ ﻣﻨﺰﻟﻪ ﺩﺭ ﻓﺮﻗﺎﻥ ﻭ ﺍﺣﺎﺩﻳﺚ ﺍﻭﻟﻰ ﺍﻻﻳﻘﺎﻥ‬ ‫ّ‬

‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﺑﻌﻀﻰ ﮐﻪ ﻣﻐﺎﻳﺮ ﻫﻮﺍﻯ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺑﺎﻟﻤ ّﺮﻩ ﺍﻋﺮﺍﺽ‬ ‫ﺾ‪ ١ " .‬ﻣﺎ‬ ‫ﻌﺾ ﺍﻟِﮑ َﺘﺎﺏ ﻭ َﺗﮑ ُﻔ ُﺮ َ‬ ‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪َ ".‬ﺍ َﻓ ُﺘﺆﻣِ ُﻨ َ‬ ‫ﻭﻥ ِﺑ َﺒ ْﻌ ٍ‬ ‫ﻮﻥ ِﺑ َﺒ ِ‬

‫ﻭﻥ؟ ﻣﺜﻞ ﺁﻧﮑﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﻴﻦ‪،‬‬ ‫ﮑﻢ ﮐﻴﻒ َﺗﺤ ُ‬ ‫َﻟ ُ‬ ‫ﮑ ُﻤ َ‬ ‫ﻮﻥ ﻣﺎ ﻻ َﺗﺸ ُﻌ ُﺮ َ‬

‫ﻮﻝ‬ ‫ﻦ َﺭ ُﺳ َ‬ ‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺑﻌﺪ ﺍﺯ ﺫﮐﺮ ﺧﺘﻤﻴّﺖ ﻓﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪َ " :‬ﻭ َﻟ ِﮑ ْ‬ ‫ّ‬

‫ﻴﻦ"‪ ٢ ،‬ﺟﻤﻴﻊ ﻧﺎﺱ ﺭﺍ ﺑﻪ ﻟﻘﺎﻯ ﺧﻮﺩ ﻭﻋﺪﻩ‬ ‫ﺍﻪﻠﻟِ َﻭ َﺧﺎ َﺗ َﻢ ﺍﻟﻨّﺒﻴّ َ‬

‫ﻓﺮﻣﻮﺩﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺁﻳﺎﺕ ﻣﺪﻟّﻪ ﺑﺮ ﻟﻘﺎﻯ ﺁﻥ ﻣﻠﻴﮏ ﺑﻘﺎ ﺩﺭ ﮐﺘﺎﺏ‬

‫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 ‫ﺎﺱ‬ ‫ﻨﻪ َﺍﮐ َﺜ ُﺮ ﺍﻟﻨّ ِ‬ ‫ﺽ َﻋ ُ‬ ‫ﻮﻡ َﺍ ْﻋ َﺮ َ‬ ‫ﺫﮐﺮ ﻧﻴﺎﻓﺘﻪ‪َ .‬ﻓ َﻬﻨﻴﺌﴼ ﻟ َِﻤﻦ ﻓﺎ َﺯ ِﺑﻪِ ﻓﻰ َﻳ ٍ‬

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‫ﻭﻥ‪ .‬ﻭ ﻣﻊ ﺫﻟﮏ ﺑﻪ ﺣﮑﻢ ﺍ ّﻭﻝ ﺍﺯ ﺍﻣﺮ ﺛﺎﻧﻰ ﻣﻌﺮﺽ‬ ‫ﺸﻬ ُﺪ َ‬ ‫َﮐﻤﺎ َﺍﻧ ُﺘﻢ َﺗ َ‬

‫ﮔﺸﺘﻪﺍﻧﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺣﮑﻢ ﻟﻘﺎ ﺩﺭ ﻳﻮﻡ ﻗﻴﺎﻡ ﻣﻨﺼﻮﺹ ﺍﺳﺖ ﺩﺭ‬

‫ﮐﺘﺎﺏ‪ .‬ﻭ ﻗﻴﺎﻣﺖ ﻫﻢ ﺑﻪ ﺩﻻﺋﻞ ﻭﺍﺿﺤﻪ ﺛﺎﺑﺖ ﻭ ﻣﺤ ّﻘﻖ ﺷﺪ ﮐﻪ‬

‫ﻣﻘﺼﻮﺩ‪ ،‬ﻗﻴﺎﻡ ﻣﻈﻬﺮ ﺍﻭﺳﺖ ﺑﺮ ﺍﻣﺮ ﺍﻭ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﻟﻘﺎ‪ ،‬ﻟﻘﺎﻯ‬

‫ﻻﺑﺼﺎ ُﺭ َﻭ‬ ‫ﺟﻤﺎﻝ ﺍﻭﺳﺖ ﺩﺭ ﻫﻴﮑﻞ ﻇﻬﻮﺭ ﺍﻭ ٕﺍﺫ ٕﺍﻧّﻪ "ﻻ ُﺗﺪ ِﺭ ُﮐ ُﻪ ﺍ َ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٨٥‬‬

‫‪ - ٢‬ﺳﻮﺭﻩ ﺍﺣﺰﺍﺏ‪ ،‬ﺁﻳﻪ ‪٤٠‬‬

‫ﺹ ‪١١ ٣‬‬ ‫ﻻﺑﺼﺎ َﺭ‪ ١".‬ﻭ ﺑﺎ ﺟﻤﻴﻊ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺛﺎﺑﺘﻪ ﻭ ﺑﻴﺎﻧﺎﺕ‬ ‫ُﻫ َﻮ ُﻳ ْﺪ ِﺭ ُ‬ ‫ﮎﺍ َ‬

‫ﺗﻤﺴﮏ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺍﺯ‬ ‫ﺣﻴﺚ ﻻ َﻳﺸ ُﻌﺮ ﺑﻪ ﺫﮐﺮ ﺧﺘﻢ‬ ‫ﻭﺍﺿﺤﻪ‪ ،‬ﻣﻦ‬ ‫ُ‬ ‫ّ‬

‫ﻣﻮﺟﺪ ﺧﺘﻢ ﻭ ﺑﺪء ﺩﺭ ﻳﻮﻡ ﻟﻘﺎﻯ ﺍﻭ ﺑﺎﻟﻤ ّﺮﻩ ﻣﺤﺘﺠﺐ ﻣﺎﻧﺪﻩﺍﻧﺪ‪َ " .‬ﻭ‬

‫ﮎ َﻋﻠﻰ َﻇﻬ ِﺮ َﻫﺎ ﻣﻦ‬ ‫َﻟ ْﻮ ُﻳ َﺆ ِ‬ ‫ﺎﺱ ِﺑ َﻤﺎ َﮐ َﺴ ُﺒﻮﺍ َﻣﺎ َﺗ َﺮ َ‬ ‫ﺍﺧ ُﺬ ﺍﻪﻠﻟُ ﺍﻟﻨّ َ‬

‫ﻦ ُﻳ َﺆ ِّﺧ ُﺮ ُﻫ ْﻢ ٕﺍ َﻟﻰ َﺍ َﺟ ٍﻞ ُﻣ َﺴ ّﻤﻰ‪ ٢".‬ﻭ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﻣﺮﺍﺗﺐ‬ ‫ﺩﺍﺑ‪ٍ ‬ﺔ َﻭ َﻟ ِﮑ ْ‬ ‫ً‬ ‫ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩ‪ ،‬ﺍﮔﺮ ﺍﻳﻦ ﻗﻮﻡ ﺑﻪ ﻗﻄﺮﻩ ﺍﻯ ﺍﺯ ﭼﺸﻤﻪ ﻟﻄﻴﻒ‬ ‫ﮑ ُﻢ ﻣﺎ ُﻳﺮﻳﺪ" ﻣﻰ ﺁﺷﺎﻣﻴﺪﻧﺪ ﻫﻴﭻ ﺍﻳﻦ ﮔﻮﻧﻪ‬ ‫ﺸﺎء َﻭ َﻳﺤ ُ‬ ‫" َﻳﻔ َﻌ ُﻞ ﻣﺎ َﻳ ُ‬

‫ﻣﺤﻞ ﺍﻣﺮ ﻧﻤﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﻣﺮ ﻭ ﻗﻮﻝ ﻭ ﻓﻌﻞ‬ ‫ﺍﻋﺘﺮﺍﺿﺎﺕ ﻏﻴﺮ ﻣﺮﺿﻴّﻪ ﺑﺮ‬ ‫ّ‬ ‫ﺒﻀﺔِ ُﻗ ْﺪ َﺭﺗِﻪِ َﺍﺳﻴ ٌﺮ َﻭ ٕﺍ ‪‬ﻥ‬ ‫ﺩﺭ ﻗﺒﻀﻪ ﻗﺪﺭﺕ ﺍﻭﺳﺖ‪ُ .‬ﮐ ‪‬ﻞ َﺷﻰٍء ﻓﻰ َﻗ َ‬

‫ِﮏ َﻋ َﻠﻴﻪ َﺳ ْﻬ ٌﻞ َﻳﺴﻴ ٌﺮ‪ .‬ﻓﺎﻋﻞ ﺍﺳﺖ ﺁﻧﭽﻪ ﺭﺍ ﺍﺭﺍﺩﻩ ﻧﻤﺎﻳﺪ ﻭ ﻋﺎﻣﻞ‬ ‫ﺫﻟ َ‬

‫ِﻢ ﻭ ِﺑ َﻢ َﻓ َﻘﺪ َﮐ َﻔ َﺮ‪ .‬ﻭ ﺍﮔﺮ ﺍﻳﻦ‬ ‫ﺍﺳﺖ ﺁﻧﭽﻪ ﻣﻴﻞ ﻓﺮﻣﺎﻳﺪ‪َ .‬ﻣﻦ ﻗﺎﻝ ﻟ َ‬ ‫ﻋﺒﺎﺩ ﻗﺪﺭﻯ ﺑﻪ ﺷﻌﻮﺭ ﺑﻴﺎﻳﻨﺪ ﺍﺯ ﺁﻧﭽﻪ ﻣﺮﺗﮑﺐ ﺷﺪﻩﺍﻧﺪ ﻫﻼﮎ‬

‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺑﻪ ﺩﺳﺖ ﻫﺎﻯ ﺧﻮﺩ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻧﺎﺭ ﮐﻪ ﻣﻘ ّﺮ ﻭ ﻣﺮﺟﻊ‬

‫ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺭﺍﺟﻊ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺁﻳﺎ ﻧﺸﻨﻴﺪﻩﺍﻧﺪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻻ‬ ‫ُﻳﺴ‪ُ  ‬ﻞ َﻋ ّﻤﺎ َﻳﻔ َﻌ ُﻞ "؟ ‪ ٣‬ﻭ ﺑﺎ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﭼﮕﻮﻧﻪ ﻣﻰ ﺗﻮﺍﻥ ﺟﺴﺎﺭﺕ‬

‫ﻧﻤﻮﺩ ﻭ ﺑﻪ ﺯﺧﺎﺭﻑ ﻗﻮﻝ ﻣﺸﻐﻮﻝ ﺷﺪ؟ ﺳﺒﺤﺎﻥ ﺍﻪﻠﻟ‪ ،‬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 ّ‬

‫ﺍﻧﺼﺎﻑ ﺩﻫﻴﺪ ﺍﮔﺮ ﺍﻳﻦ ﻋﺒﺎﺩ ﻣﻮﻗﻦ ﺑﻪ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺩ ّﺭﻳّﻪ ﻭ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪١٠٣‬‬

‫‪-‬‬

‫‪٣‬ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎء‪ ،‬ﺁﻳﻪ ‪٢٣‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻓﺎﻃﺮ‪ ،‬ﺁﻳﻪ ‪٤٥‬‬

‫‪١٨٣‬‬ ‫‪١٨٤‬‬

‫ﺹ ‪١١٤‬‬ ‫ﺣﻖ ﺭﺍ َﻳﻔ َﻌ ُﻞ ﻣﺎ َﻳﺸﺎء ﺑﺪﺍﻧﻨﺪ‪ ،‬ﺩﻳﮕﺮ‬ ‫ﺍﺷﺎﺭﺍﺕ ﻗﺪﺳﻴّﻪ ﺷﻮﻧﺪ ﻭ ّ‬

‫ﺗﻤﺴﮏ ﻣﻰ ﺟﻮﻳﻨﺪ؟‬ ‫ﭼﮕﻮﻧﻪ ﺑﻪ ﺍﻳﻦ ﻣﺰﺧﺮﻓﺎﺕ ﺗﺸﺒّﺚ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ّ‬ ‫ﺑﻠﮑﻪ ﺁﻧﭽﻪ ﺑﻔﺮﻣﺎﻳﺪ ﺑﻪ ﺟﺎﻥ ﺍﻗﺮﺍﺭ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﺬﻋﻦ ﺷﻮﻧﺪ‪ .‬ﻗﺴﻢ‬

‫ﻣﻘﺪﺭﻩ ﻭ ﺣﮑﻤﺖ ﻫﺎﻯ ﻗﺪﺭﻳّﻪ ﺳﺒﻘﺖ‬ ‫ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﮔﺮ ﺗﻘﺪﻳﺮﺍﺕ ّ‬

‫ﻧﻴﺎﻓﺘﻪ ﺑﻮﺩ ﺍﺭﺽ ﺟﻤﻴﻊ ﺍﻳﻦ ﻋﺒﺎﺩ ﺭﺍ ﻣﻌﺪﻭﻡ ﻣﻰ ﻧﻤﻮﺩ ﻭ َﻟ ِﮑﻦ ُﻳ َﺆ ِّﺧ ُﺮ‬

‫ِ‬ ‫ﻮﻡ‪ .‬ﺑﺎﺭﻯ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﻫﺸﺘﺎﺩ‬ ‫ِﮏ ٕﺍﻟﻰ‬ ‫‪ ١٨٥‬ﺫﻟ َ‬ ‫ﻳﻮﻡ َﻣﻌ ُﻠ ٍ‬ ‫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

‫ﻋﺰ ﺻﻤﺪﻳّﻪ ﺍﺳﺖ ﻣﻊ ﺫﻟﮏ ﻫﻴﭻ ﺍﺩﺭﺍﮎ‬ ‫ﺑﺮ ﻣﻄﺎﻟﺐ ﻗﺪﺳﻴّﻪ 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

‫ﺑﻠﻮﻍ ﺑﻪ ﻣﻌﺎﺭﺝ ﺍﺳﺮﺍﺭ ﺁﻥ ﺑﻮﺩﻩ ﻭ ٕﺍ ّﻻ ﺗﻼﻭﺕ ﺑﻰ ﻣﻌﺮﻓﺖ ﺭﺍ ﺍﻟﺒﺘّﻪ‬

‫ﻓﺎﺋﺪﻩ ﮐﻠّﻰ ﻧﺒﺎﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺷﺨﺼﻰ ﺩﺭ ﻳﻮﻣﻰ ﻧﺰﺩ ﺍﻳﻦ ﻓﻘﻴﺮ ﺑﺤﺮ‬

‫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 ّ‬

‫ﺻﻮﺭ ﻋﻠﻤﻴّﻪ ﻭ ﺷﺌﻮﻧﺎﺕ ﺣﮑﻤﻴّﻪ ﺑﻪ ﻗﺪﺭ ﺍﺩﺭﺍﮎ ﻭ ﻓﻬﻢ ﺳﺎﻣﻊ‬

‫ﻣﺪﺕ ﻣﮕﺮ ﺗﻼﻭﺕ‬ ‫ﺍﻟﻘﺎء ﺷﺪ‪ .‬ﻭ ﺑﻌﺪ ﺫﮐﺮ ﺷﺪ ﮐﻪ ﺍﻳﻦ ّ‬

‫ﻓﺮﻗﺎﻥ ﻧﻨﻤﻮﺩﻩ ﻭ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻓ َﻴﻮ َﻣ‪ٍ ِٔ ‬ﺬ ﻻ‬

‫ﺹ ‪١١٥‬‬

‫ﻧﺲ ﻭ ﻻ َﺟﺎ ‪‬ﻥ " ‪ ١‬ﺭﺍ ﻧﺪﻳﺪﻩ ﺍﻳﺪ ﻭ ﺑﻪ ﻣﻘﺼﻮﺩ‬ ‫ُﻳ ْﺴ َﺎ ُﻝ َﻋﻦ َﺫ ْﻧ ِﺒﻪِ ٕﺍ ٌ‬

‫ﻣﻠﺘﻔﺖ ﻧﺸﺪﻩ ﺍﻳﺪ ﮐﻪ ﻣﻌﻨﻰ ﺳﺆﺍﻝ ﭼﻨﺎﻥ ﻧﻴﺴﺖ ﮐﻪ ﺍﺩﺭﺍﮎ‬

‫ﻧﻤﻮﺩﻩ ﺍﻳﺪ ﺑﻠﮑﻪ ﺳﺆﺍﻝ ﺑﻪ ﻟﺴﺎﻥ ﻭ ﺑﻴﺎﻥ ﻧﻴﺴﺖ ﭼﻨﺎﻧﭽﻪ ﻫﻤﻴﻦ ﺁﻳﻪ‬ ‫‪" :‬‬ ‫ﻑ‬ ‫ﻣﺸﻌﺮ ﻭ ﻣﺪﻝّ ﺑﺮ ﺁﻥ ﺍﺳﺖ؟ ﻭ ﺑﻌﺪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ُﻳ ْﻌ َﺮ ُ‬

‫ﺆﺧ ُﺬ ِﺑﺎﻟﻨ‪ِ ‬‬ ‫ﺍﻡ ‪ ٢ ".‬ﺍﻳﻦ ﺍﺳﺖ ‪١٨٧‬‬ ‫ﻻ َ‬ ‫ﻮﺍﺻﻰ َﻭ ﺍ َ‬ ‫ﺍﻟﻤﺠ ِﺮ ُﻣ َ‬ ‫ﻮﻥ ِﺑﺴ ِﻴ َﻤ ُ‬ ‫ُ‬ ‫ﺎﻫ ْﻢ َﻓ ُﻴ َ‬ ‫ﻗﺪ ِ‬ ‫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 ﻪﻠﻟ ﻭ ﻃﻠﺒﴼ ﻟﺮﺿﺎﺋﻪ ﺩﺭ ﺁﻳﺎﺕ ﮐﺘﺎﺏ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻣﻰ ﻃﻠﺒﻨﺪ ﺍﻟﺒﺘّﻪ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪.‬‬

‫ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﻭﺍﻗﻌﻪ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺭﺍ ﺍﺯ ﮐﻠّﻰ ﻭ ﺟﺰﺋﻰ‬ ‫ﺩﺭ ﺁﻳﺎﺕ ﺍﻭ ﻇﺎﻫﺮ ﻭ ﻣﮑﺸﻮﻑ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺣﺘّﻰ ﺧﺮﻭﺝ‬

‫ﻣﻈﺎﻫﺮ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺭﺍ ﺍﺯ ﺍﻭﻃﺎﻥ‪ ،‬ﻭ ﺍﻋﺮﺍﺽ ﻭ ﺍﻏﻤﺎﺽ ﻣﻠّﺖ‬

‫ﻭ ﺩﻭﻟﺖ ﺭﺍ‪ ،‬ﻭ ﺳﮑﻮﻥ ﻭ ﺍﺳﺘﻘﺮﺍﺭ ﻣﻈﻬﺮ ﮐﻠّﻴّﻪ ﺩﺭ ﺍﺭﺽ ﻣﻌﻠﻮﻡ‬

‫ﻣﺨﺼﻮﺹ‪َ .‬ﻭ ِ‬ ‫ﻮﻝ‬ ‫ِﻢ ﺍﻟ َﻘ َ‬ ‫ﻟﮑﻦ ﻻ َﻳﻌ ِﺮ ُ‬ ‫ﻑ ﺫﻟﮏ ٕﺍ ّﻻ ُﺍﻭ ُﻟﻮ ﺍﻻﻟﺒﺎﺏ‪َ .‬ﺍ ْﺧﺘ ُ‬

‫ﻮﻥ ِﺧﺘﺎ ُﻣ ُﻪ ِ‬ ‫ﮏ ﺍﻟ‪‬ﺬﻯ‬ ‫ﺤ ‪‬ﻤ ٍﺪ ﻣِ ﻦ َﻗ ْﺒ ُﻞ ِﻟ َﻴ ُ‬ ‫ﺍﻟﻤ ْﺴ َ‬ ‫ﮑ َ‬ ‫ِﺑﻤﺎ ُﻧ ِّﺰ َﻝ َﻋﻠﻰ ُﻣ َ‬

‫ِ‬ ‫َﻳ ِ‬ ‫ﺍﻟﺤﻖ‪َ " :‬ﻭ ﺍﻪﻠﻟُ‬ ‫ﺪﺱ ُﻣﻨﻴ ٍﺮ‪ .‬ﻗﺎﻝ ﻭ ﻗﻮﻟﻪ‬ ‫ﺎﺱ ٕﺍﻟﻰ ِﺭ‬ ‫ﺿﻮﺍﻥ ُﻗ ٍ‬ ‫ّ‬ ‫ﻬﺪﻯ ﺍﻟﻨّ َ‬ ‫ﺻ َﺮ ٍ‬ ‫ﺎء ٕﺍ َﻟﻰ ِ‬ ‫ﺍﻁ‬ ‫ﻼﻡ َﻭ َﻳ ْﻬ ِﺪﻯ َﻣ ْ‬ ‫َﻳﺪ ُﻋﻮ ٕﺍ َﻟﻰ َﺩﺍ ِﺭ ّ‬ ‫ﺍﻟﺴ ِ‬ ‫ﻦ َﻳ َﺸ ُ‬

‫ﻼﻡ ِﻋ ْﻨ َﺪ َﺭﺑِّ ِﻬ ْﻢ َﻭ ﻫ َﻮ َﻭ ِﻟﻴ‪ُ ‬ﻬ ْﻢ‬ ‫ﻘﻴﻢ‪َ " ٣ ".‬ﻟ ُﻬ ْﻢ َﺩﺍ ُﺭ ّ‬ ‫ﺍﻟﺴ ِ‬ ‫ُﻣﺴ َﺘ ٍ‬ ‫ِﺑﻤﺎ ﮐﺎﻧﻮﺍ‬ ‫‪-‬‬

‫‪١‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٣٩‬‬

‫‪-‬‬

‫‪٣‬ﺳﻮﺭﻩ ﻳﻮﻧﺲ‪ ،‬ﺁﻳﻪ ‪٢٥‬‬

‫‪ - ٢‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٤١‬‬

‫‪١٨٨‬‬

‫ﺹ ‪١١٦‬‬

‫ﺭﺏ‬ ‫ﻠﻮﻥ‪ِ ١".‬ﻟ َﻴ ْﺴ ِﺒ َﻖ َ‬ ‫ﺍﻟﺤ ُ‬ ‫ﻫﺬﺍ ﺍﻟ َﻔ ُ‬ ‫َﻳ ْﻌ َﻤ َ‬ ‫ﻤﺪﻪﻠﻟ ِّ‬ ‫ﻀﻞ َﻋ َﻠﻰ ﺍﻟﻌﺎ َﻟ ِﻢ َﻭ َ‬ ‫‪١٨٩‬‬

‫ﻤﻴﻦ‪ .‬ﺑﻴﺎﻥ ﺭﺍ ﺩﺭ ﻫﺮ ﻣﻄﻠﺐ ﻣﮑ ّﺮﺭ ﻧﻤﻮﺩﻳﻢ ﮐﻪ ﺷﺎﻳﺪ ﻫﺮ ﻧﻔﺴﻰ‬ ‫ﺍﻟﻌﺎ َﻟ َ‬

‫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

‫ﻧﺎﺱ َﻣﺸ َﺮ َﺑ ُﻬﻢ‪.‬‬ ‫ﺩﻳﮕﺮ ﻣﻘﺼﻮﺩ ﺧﻮﺩ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎﻳﺪ‪ِ .‬ﻟ َﻴ ْﻌ َﻠ َﻢ ُﮐ ‪‬ﻞ ُﺍ ٍ‬ ‫ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﻳﻦ ﺣﻤﺎﻣﻪ ﺗﺮﺍﺑﻰ ﺭﺍ ﻏﻴﺮ ﺍﻳﻦ ﻧﻐﻤﺎﺕ‬

‫ﻧﻐﻤﻪ ﻫﺎﺳﺖ ﻭ ﺟﺰ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺭﻣﻮﺯﻫﺎ ﮐﻪ ﻫﺮ ﻧﮑﺘﻪ ﺍﻯ ﺍﺯ ﺁﻥ‬ ‫ﻣﻘﺪﺱ ﺍﺳﺖ ﺍﺯ ﺁﻧﭽﻪ ﺑﻴﺎﻥ ﺷﺪ ﻭ ﺍﺯ ﻗﻠﻢ ﺟﺎﺭﻯ ﮔﺸﺖ‪ .‬ﺗﺎ ﻣﺸﻴّﺖ‬ ‫ّ‬

‫ﺍﻟﻬﻰ ﭼﻪ ﻭﻗﺖ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﮐﻪ ﻋﺮﻭﺱ ﻫﺎﻯ ﻣﻌﺎﻧﻰ ﺑﻰ ﺣﺠﺎﺏ ﺍﺯ‬ ‫ﻗﺼﺮ ﺭﻭﺣﺎﻧﻰ ﻗﺪﻡ ﻇﻬﻮﺭ ﺑﻪ ﻋﺮﺻﻪ ﻗﺪﻡ ﮔﺬﺍﺭﻧﺪ‪َ .‬ﻭ ﻣﺎ ﻣِ ﻦ َﺍ ْﻣ ٍﺮ‬

‫ﻦ‬ ‫ّﺍﻻ َﺑ َ‬ ‫ﺤﻮﻟِﻪِ ﻭ ُﻗ ‪‬ﻮﺗِﻪِ ﻭ ﻣﺎ ﻣِ ْ‬ ‫ﻌﺪ ٕﺍ ْﺫﻧِﻪِ ﻭ ﻣﺎ ﻣِ ﻦ ُﻗ ْﺪ َﺭﺓٍ ٕﺍ ّﻻ ِﺑ َ‬

‫ﻦ‬ ‫ﻻﻣ ُﺮ ﻭ ‪‬‬ ‫ﮐﻞ ِﺑ َﺎﻣ ِﺮﻩ َﻳﻨﻄِ ُﻘ َ‬ ‫ﻠﻖ َﻭﺍ َ‬ ‫ٕﺍ ٍﻟﻪ ٕﺍ ّﻻ ُﻫ َﻮ‪َ .‬ﻟ ُﻪ َ‬ ‫ﻮﻥ ﻭ ﻣِ ْ‬ ‫ﺍﻟﺨ ُ‬

‫ﮑﻠ‪ُ ‬ﻤﻮﻥ‪ .‬ﺍﺯ ﻗﺒﻞ ﺩﻭ ﻣﻘﺎﻡ ﺍﺯ ﺑﺮﺍﻯ ﺷﻤﻮﺱ ﻣﺸﺮﻗﻪ ﺍﺯ‬ ‫ﻭﺡ َﻳ َﺘ َ‬ ‫‪َ ١٩١‬ﺍﺳﺮﺍ ِﺭ ﺍﻟ ‪‬ﺮ ِ‬

‫ﻣﺸﺎﺭﻕ ﺍﻟﻬﻴّﻪ ﺑﻴﺎﻥ ﻧﻤﻮﺩﻳﻢ‪ .‬ﻳﮑﻰ ﻣﻘﺎﻡ ﺗﻮﺣﻴﺪ ﻭ ﺭﺗﺒﻪ ﺗﻔﺮﻳﺪ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ‬ ‫‪" :‬‬ ‫ﻨﻬﻢ‪ ٢ ".‬ﻭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻘﺎﻡ‬ ‫ﻴﻦ َﺍ َﺣ ٍﺪ ﻣِ ُ‬ ‫ﻗﺒﻞ ﺫﮐﺮ ﺷﺪ ﻻ ُﻧ َﻔ ِّﺮ ُﻕ َﺑ َ‬

‫ﺗﻔﺼﻴﻞ ﻭ ﻋﺎﻟﻢ ﺧﻠﻖ ﻭ ﺭﺗﺒﻪ ﺣﺪﻭﺩﺍﺕ ﺑﺸﺮﻳّﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ‬

‫ﻣﻘﺪﺭ ﻭ‬ ‫ﻫﺮ ﮐﺪﺍﻡ ﺭﺍ ﻫﻴﮑﻠﻰ ﻣﻌﻴّﻦ ﻭ ﺍﻣﺮﻯ ﻣﻘ ّﺮﺭ ﻭ ﻇﻬﻮﺭﻯ ّ‬

‫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

‫‪" :‬‬ ‫ﻨﻬ ْﻢ‬ ‫ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ِﺗﻠ َ‬ ‫ﻀ ُﻬﻢ َﻋ َﻠﻰ َﺑ ٍ‬ ‫ْﮏ ﺍﻟ ‪‬ﺮ ُﺳ ُﻞ َﻓ ‪‬‬ ‫ﻌﺾ ﻣِ ُ‬ ‫ﻀ ْﻠ َﻨﺎ َﺑ ْﻌ َ‬

‫ﻀ ُﻬ ْﻢ َﺩ َﺭ َﺟ ٍ‬ ‫ﻦ‬ ‫َﻣ ْ‬ ‫ﻴﺴﻰ ﺍ ْﺑ َ‬ ‫ﺎﺕ ﻭ ﺁ َﺗ ْﻴ َﻨﺎ ِﻋ َ‬ ‫ﻦ َﮐﻠ َ‪‬ﻢ ﺍﻪﻠﻟُ ﻭ َﺭ َﻓ َﻊ َﺑ ْﻌ َ‬

‫َﻣ ْﺮ َﻳ َﻢ ﺍﻟﺒﻴِّ َﻨ ِ‬ ‫ﺱ‪ ١".‬ﻧﻈﺮ ﺑﻪ ﺍﺧﺘﻼﻑ ﺍﻳﻦ‬ ‫ﻭﺡ ﺍﻟ ُﻘ ُﺪ ِ‬ ‫ﺎﺕ ﻭ َﺍﻳ‪ْ ‬ﺪ َﻧﺎ ُﻩ ِﺑ ُﺮ ِ‬

‫‪١٩٢‬‬

‫ﻣﺮﺍﺗﺐ ﻭ ﻣﻘﺎﻣﺎﺕ ﺍﺳﺖ ﮐﻪ ﺑﻴﺎﻧﺎﺕ ﻭ ﮐﻠﻤﺎﺕ ﻣﺨﺘﻠﻔﻪ ﺍﺯ ﺁﻥ ﻳﻨﺎﺑﻴﻊ ﻋﻠﻮﻡ‬ ‫ﺳﺒﺤﺎﻧﻰ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻭ ٕﺍ ّﻻ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻧﺰﺩ ﻋﺎﺭﻓﻴﻦ ﻣﻌﻀﻼﺕ‬

‫ﻣﺴﺎﺋﻞ ﺍﻟﻬﻴّﻪ‪ ،‬ﺟﻤﻴﻊ ﺩﺭ ﺣﮑﻢ ﻳﮏ ﮐﻠﻤﻪ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺍﮐﺜﺮ‬

‫ﺍﻃﻼﻉ ﺑﺮ ﻣﻘﺎﻣﺎﺕ ﻣﺬﮐﻮﺭﻩ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬ ‫ﻧﺎﺱ ّ‬

‫ﮐﻠﻤﺎﺕ ﻣﺨﺘﻠﻔﻪ ﺁﻥ ﻫﻴﺎﮐﻞ ﻣﺘّﺤﺪﻩ ﻣﻀﻄﺮﺏ ﻭ ﻣﺘﺰﻟﺰﻝ ﻣﻰ ﺷﻮﻧﺪ‪.‬‬

‫ﺑﺎﺭﻯ‪ ،‬ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺧﺘﻼﻓﺎﺕ‬

‫‪١٩٣‬‬

‫ﮐﻠﻤﺎﺕ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﻣﻘﺎﻣﺎﺕ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﻘﺎﻡ‬ ‫ﺗﻮﺣﻴﺪ ﻭ ﻋﻠ ّﻮ ﺗﺠﺮﻳﺪ‪ ،‬ﺍﻃﻼﻕ ﺭﺑﻮﺑﻴّﺖ ﻭ ﺍﻟﻮﻫﻴّﺖ ﻭ ﺍﺣﺪﻳّﺖ ﺻﺮﻓﻪ‬

‫ﻭ ﻫﻮﻳّﻪ ﺑﺤﺘﻪ ﺑﺮ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﺷﺪﻩ ﻭ ﻣﻰ ﺷﻮﺩ ﺯﻳﺮﺍ ﮐﻪ‬

‫ﺟﻤﻴﻊ ﺑﺮ ﻋﺮﺵ ﻇﻬﻮﺭﺍﻪﻠﻟ ﺳﺎﮐﻦ ﺍﻧﺪ ﻭ ﺑﺮ ﮐﺮﺳﻲ ﺑﻄﻮﻥ ﺍﻪﻠﻟ‬ ‫ّ‬ ‫ﻭﺍﻗﻒ‪ .‬ﻳﻌﻨﻰ ﻇﻬﻮﺭﺍﻪﻠﻟ ﺑﻪ ﻇﻬﻮﺭﺷﺎﻥ ﻇﺎﻫﺮ ﻭ ﺟﻤﺎﻝ ﺍﻪﻠﻟ ﺍﺯ‬ ‫ﺟﻤﺎﻟﺸﺎﻥ ﺑﺎﻫﺮ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻧﻐﻤﺎﺕ ﺭﺑﻮﺑﻴّﻪ ﺍﺯ ﺍﻳﻦ ﻫﻴﺎﮐﻞ ﺍﺣﺪﻳّﻪ‬

‫ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺛﺎﻧﻰ ﮐﻪ ﻣﻘﺎﻡ ﺗﻤﻴﺰ ﻭ ﺗﻔﺼﻴﻞ ﻭ ﺗﺤﺪﻳﺪ ﻭ‬

‫‪١٩٤‬‬

‫ﺍﺷﺎﺭﺍﺕ ﻭ ﺩﻻﻻﺕ ﻣﻠﮑﻴّﻪ ﺍﺳﺖ ﻋﺒﻮﺩﻳّﺖ ﺻﺮﻓﻪ ﻭ ﻓﻘﺮ ﺑﺤﺖ ﻭ‬

‫ﺒﺪ‬ ‫ﺑﺎﺕ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ٕ " :‬ﺍﻧّﻰ َﻋ ُ‬ ‫ﻓﻨﺎﻯ ّ‬

‫ﮑﻢ‪ ".‬ﻭ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﺤ ّﻘﻘﻪ ﻣﺜﺒﺘﻪ‬ ‫ﺍﻪﻠﻟ ﻭ ﻣﺎ َﺍ َﻧﺎ ٕﺍ ّﻻ َﺑ َﺸ ٌﺮ ﻣِ ﺜ ُﻠ ُ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٥٣‬‬

‫‪١٩٥‬‬

‫ﺹ ‪١١ ٨‬‬ ‫ﺍﺩﺭﺍﮎ ﻓﺮﻣﺎ ﻣﺴﺎﺋﻞ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻯ‪ ،‬ﺗﺎ ﺩﺭ ﺩﻳﻦ‬ ‫ﺍﻟﻬﻰ ﺭﺍﺳﺦ ﺷﻮﻯ ﻭ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﺑﻴﺎﻧﺎﺕ ﺍﻧﺒﻴﺎء ﻭ ﺍﺻﻔﻴﺎء ﻣﺘﺰﻟﺰﻝ‬ ‫‪١٩٦‬‬

‫ﻧﺸﻮﻯ‪ .‬ﻭ ﺍﮔﺮ ﺷﻨﻴﺪﻩ ﺷﻮﺩ ﺍﺯ ﻣﻈﺎﻫﺮ ﺟﺎﻣﻌﻪ‪ٕ " :‬ﺍﻧّﻰ َﺍ َﻧﺎ ﺍﻪﻠﻟ "‪،‬‬

‫ﺣﻖ ﺍﺳﺖ ﻭ ﺭﻳﺒﻰ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﮐ ّﺮﺍﺕ ﻣﺒﺮﻫﻦ ﺷﺪ‬ ‫ّ‬ ‫ﮐﻪ ﺑﻪ ﻇﻬﻮﺭ ﻭ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎﻯ ﺍﻳﺸﺎﻥ ﻇﻬﻮﺭﺍﻪﻠﻟ ﻭ ﺍﺳﻢ ﺍﻪﻠﻟ ﻭ‬

‫‪" :‬‬ ‫ﺖ‬ ‫ﺻﻔﺔ ﺍﻪﻠﻟ ﺩﺭ ﺍﺭﺽ ﻇﺎﻫﺮ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َﻣﺎ َﺭ َﻣ ْﻴ َ‬

‫ﺖ َﻭ ِ‬ ‫‪‬ﺬﻳﻦ‬ ‫ﻟﮑ ‪‬‬ ‫ﻦ ﺍﻪﻠﻟَ َﺭ َﻣﻰ‪ ١ " .‬ﻭ ﻫﻤﭽﻨﻴﻦ " ٕﺍ ‪‬ﻥ ﺍﻟ َ‬ ‫ٕﺍﺫ َﺭ َﻣ ْﻴ َ‬ ‫ﮏ ٕﺍﻧّ َﻤﺎ‬ ‫ُﻳ َﺒﺎ ِﻳ ُﻌﻮ َﻧ َ‬

‫ﻮﻥ ﺍﻪﻠﻟَ‪ ٢ " .‬ﻭ ﺍﮔﺮ ﻧﻐﻤﻪ ٕﺍﻧّﻰ ﺭﺳﻮﻝ ﺍﻪﻠﻟ ﺑﺮﺁﺭﻧﺪ‪ ،‬ﺍﻳﻦ‬ ‫ُﻳ َﺒﺎ ِﻳ ُﻌ َ‬

‫‪" :‬‬ ‫ﺎﻥ‬ ‫ﻧﻴﺰ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ﺷ ّ‬ ‫ﮑﻰ ﺩﺭ ﺁﻥ ﻧﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻣﺎ َﮐ َ‬

‫ﮑ ْﻢ َﻭ ِ‬ ‫ﺳﻮﻝ ﺍﻪﻠﻟِ‪ ٣ " .‬ﻭ‬ ‫ﻦ َﺭ َ‬ ‫ﻦ ِﺭﺟﺎ ِﻟ ُ‬ ‫ﻟﮑ ْ‬ ‫ﺤﻤ ٌﺪ َﺍ َﺑﺎ َﺍ َﺣ ٍﺪ ﻣِ ْ‬ ‫ُﻣ ّ‬

‫ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻫﻤﻪ ﻣﺮﺳﻞ ﺍﻧﺪ ﺍﺯ ﻧﺰﺩ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻭ ﮐﻴﻨﻮﻧﺖ ﺍﺯﻟﻰ‪ .‬ﻭ‬

‫ﺣﻖ ﺍﺳﺖ ﻭ ﺷﺒﻬﻪ‬ ‫ﺍﮔﺮ ﺟﻤﻴﻊ ﻧﺪﺍﻯ َﺍ َﻧﺎ ﺧﺎ َﺗ ُﻢ ﺍﻟﻨ‪‬ﺒﻴّﻴﻦ ﺑﺮ ﺁﺭﻧﺪ ﺁﻥ ﻫﻢ ّ‬

‫ﺭﺍ ﺭﺍﻫﻰ ﻧﻪ ﻭ ﺳﺒﻴﻠﻰ ﻧﻪ ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﺣﮑﻢ ﻳﮏ ﺫﺍﺕ ﻭ ﻳﮏ ﻧﻔﺲ‬ ‫ﻭ ﻳﮏ ﺭﻭﺡ ﻭ ﻳﮏ ﺟﺴﺪ ﻭ ﻳﮏ ﺍﻣﺮ ﺩﺍﺭﻧﺪ ﻭ ﻫﻤﻪ ﻣﻈﻬﺮ ﺑﺪﺋﻴّﺖ ﻭ‬

‫ﺧﺘﻤﻴّﺖ ﻭ ﺍ ّﻭﻟﻴّﺖ ﻭ ﺁﺧﺮﻳّﺖ ﻭ ﻇﺎﻫﺮﻳّﺖ ﻭ ﺑﺎﻃﻨﻴّﺖ ﺁﻥ ﺭﻭﺡ‬

‫ﺍﻟﺴﻮﺍﺫﺝ ﺍﺯﻟﻰ ﺍﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﮔﺮ‬ ‫ﺍﻻﺭﻭﺍﺡ ﺣﻘﻴﻘﻰ ﻭ ﺳﺎﺫﺝ ّ‬ ‫ﻦ ِﻋﺒﺎ ُﺩ ﺍﻪﻠﻟ"‪ ،‬ﺍﻳﻦ ﻧﻴﺰ ﺛﺎﺑﺖ ﻭ ﻇﺎﻫﺮ ﺍﺳﺖ‪.‬‬ ‫ﺑﻔﺮﻣﺎﻳﻨﺪ‪َ " :‬ﻧ ْ‬ ‫ﺤ ُ‬

‫ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﻇﺎﻫﺮ ﺩﺭ ﻣﻨﺘﻬﻰ ﺭﺗﺒﻪ ﻋﺒﻮﺩﻳّﺖ ﻇﺎﻫﺮ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﺍﺣﺪﻯ‬ ‫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 ‫ﺭﺑﻮﺑﻴّﻪ ﻭ ﺍﻟﻮﻫﻴّﻪ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﺍﮔﺮ ﺩﺭﺳﺖ ﻣﻼﺣﻈﻪ ﺷﻮﺩ ﺩﺭ ﻫﻤﻴﻦ‬ ‫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

‫‪١٩٧‬‬

‫ﻧﺴﻤﺔ ﺍﻪﻠﻟ ﻭﺯﻳﺪﻩ ﻭ ﺭﻭﺡ ﺍﻪﻠﻟ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ‪ ،‬ﻗﻠﻢ ﺍﺯﺣﺮﮐﺖ ﻣﻤﻨﻮﻉ‬ ‫ﻭ ﻟﺴﺎﻥ ﺍﺯ ﺑﻴﺎﻥ ﻣﻘﻄﻮﻉ ﮔﺸﺘﻪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻧﻈﺮ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ‪ ،‬ﺫﮐﺮ‬

‫ﺭﺑﻮﺑﻴّﻪ 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 ‫ﺍﻟﻰ ﻋﺎﻟﻢ ﺧﻠﻖ ﻭ ﺍﺯ ﻋﻮﺍﻟﻢ ﺭﺑﻮﺑﻴّﻪ ﺍﻟﻰ ﻋﻮﺍﻟﻢ ﻣﻠﮑﻴّﻪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬ ‫ﺁﻧﭽﻪ ﺑﻔﺮﻣﺎﻳﻨﺪ ﻭ ﻫﺮﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ﺍﻟﻮﻫﻴّﺖ ﻭ ﺭﺑﻮﺑﻴّﺖ ﻭ‬

‫ﺣﻖ ﺍﺳﺖ‬ ‫ﻧﺒ ّﻮﺕ ﻭ ﺭﺳﺎﻟﺖ ﻭ ﻭﻻﻳﺖ ﻭ ﺍﻣﺎﻣﺖ ﻭ ﻋﺒﻮﺩﻳّﺖ‪ ،‬ﻫﻤﻪ ّ‬

‫ﮑﺮ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﮐﻪ‬ ‫ﻭ ﺷﺒﻬﻪ ﺍﻯ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺗﻔ ّ‬

‫‪١٩٨‬‬

‫ﺹ ‪١٢٠‬‬ ‫‪١٩٩‬‬

‫ﺍﺳﺘﺪﻻﻝ ﺷﺪﻩ ﻧﻤﻮﺩ ﺗﺎ ﺩﻳﮕﺮ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﺍﻗﻮﺍﻝ ﻣﻈﺎﻫﺮ ﻏﻴﺒﻴّﻪ ﻭ‬

‫ﻣﻄﺎﻟﻊ ﻗﺪﺳﻴّﻪ ﺍﺣﺪﻯ ﺭﺍ ﺍﺿﻄﺮﺍﺏ ﻭ ﺗﺰﻟﺰﻝ ﺩﺳﺖ ﻧﺪﻫﺪ‪ .‬ﺑﺎﺭﻯ‪،‬‬

‫ﮑﺮ ﻧﻤﻮﺩ ﻭ ﺍﮔﺮ ﺍﺩﺭﺍﮎ ﻧﺸﺪ‬ ‫ﺩﺭ ﮐﻠﻤﺎﺕ ﺷﻤﻮﺱ ﺣﻘﻴﻘﺖ ﺑﺎﻳﺪ ﺗﻔ ّ‬

‫ﺑﺎﻳﺪ ﺍﺯ ﻭﺍﻗﻔﻴﻦ ﻣﺨﺎﺯﻥ ﻋﻠﻢ ﺳﺆﺍﻝ ﺷﻮﺩ ﺗﺎ ﺑﻴﺎﻥ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺭﻓﻊ‬

‫ﺍﺷﮑﺎﻝ ﻧﻤﺎﻳﻨﺪ ﻧﻪ ﺁﻧﮑﻪ ﺑﻪ ﻋﻘﻞ ﻧﺎﻗﺺ ﺧﻮﺩ ﮐﻠﻤﺎﺕ ﻗﺪﺳﻴّﻪ ﺭﺍ‬

‫ﺗﻔﺴﻴﺮ ﻧﻤﺎﻳﻨﺪ ﻭ ﭼﻮﻥ ﻣﻄﺎﺑﻖ ﻧﻔﺲ ﻭ ﻫﻮﺍﻯ ﺧﻮﺩ ﻧﻴﺎﺑﻨﺪ ﺑﻨﺎﻯ ﺭ ّﺩ‬

‫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

‫ﻣﺜﻞ ﺧﻮﺩ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻧﺸﻨﻮﻧﺪ ﺍﻟﺒﺘّﻪ ﻧﻔﻰ ﻋﻠﻢ ﺍﺯ ﺁﻥ ﻣﻌﺪﻥ ﻭ‬

‫ﻣﻨﺒﻊ ﻋﻠﻢ ﻧﻤﺎﻳﻨﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻧﻰ ﺍﻳﻦ ﻭﺍﻗﻊ ﺷﺪ‪ .‬ﻣﺜﻞ ﺍﻳﻨﮑﻪ‬

‫ﻣﺬﮐﻮﺭ ﺷﺪ ﺩﺭ ﺳﺆﺍﻝ ﺍﺯ ﺍﻫﻠّﻪ ﮐﻪ ﺍﺯ ﺳﻴّﺪ ﻭﺟﻮﺩ ﻧﻤﻮﺩﻧﺪ ﻭ ﺁﻥ‬

‫ﺎﺱ‪١ ".‬‬ ‫ﺣﻀﺮﺕ ﺑﻪ ﺍﻣﺮ ﺍﻟﻬﻰ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩ ﮐﻪ " ِﻫ‬ ‫ﻴﺖ ﻟﻠﻨّ ِ‬ ‫ﻲ َﻣ َﻮﺍﻗِ ُ‬ ‫َ‬ ‫‪ ٢٠١‬ﺑﻌﺪ ﺍﺯ ﺍﺳﺘﻤﺎﻉ‪ ،‬ﻧﻔﻰ ﻋﻠﻢ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ‬ ‫‪" :‬‬ ‫ﻭﺡ‬ ‫ﺁﻳﻪ ﺭﻭﺡ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َﻳ ْﺴ‪‬ﻠﻮ َﻧ َ‬ ‫ﮏ َﻋ ِﻦ ﺍﻟ ‪‬ﺮﻭﺡ ُﻗ ِﻞ ﺍﻟ ‪‬ﺮ ُ‬

‫ﮐﻞ ﻓﺮﻳﺎﺩ‬ ‫ﻣِ ﻦ َﺍ ْﻣ ِﺮ َﺭﺑِّﻰ‪ ٢".‬ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺟﻮﺍﺏ ﻣﺬﮐﻮﺭ ﺷﺪ ّ‬

‫ﻭﺍﻭﻳﻼ ﺑﺮ ﺁﻭﺭﺩﻧﺪ ﮐﻪ ﺟﺎﻫﻠﻰ ﮐﻪ ﻧﻤﻰ ﺩﺍﻧﺪ ﺭﻭﺡ ﭼﻪ ﭼﻴﺰ ﺍﺳﺖ‬

‫ﺧﻮﺩ ﺭﺍ ﻋﺎﻟﻢ ﻋﻠﻢ ﻟﺪﻧّﻰ ﻣﻰ ﺩﺍﻧﺪ‪ .‬ﻭ ﺍﻟﻴﻮﻡ ﭼﻮﻥ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻪ‬ ‫‪ -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 ‫ﻭ ﺍﻟﻴﻮﻡ ﺩﺭ ﺟﻮﺍﺏ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﭼﻨﻴﻦ ﺟﻮﺍﺏ ﺑﺸﻨﻮﻧﺪ ﺍﻟﺒﺘّﻪ‬ ‫ﺭ ّﺩ 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 ‫ﻠﻢ ُﻧﻘﻄ ٌﺔ َﮐﺜ‪َ ‬ﺮﻫﺎ‬ ‫ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻋﻠﻢ ﻫﻤﺎﻥ ﺍﺳﺖ‪َ " .‬ﻭ ﺍﻟﻌِ ُ‬

‫ﻠﻢ ُﻧﻮ ٌﺭ َﻳ ِ‬ ‫ِ‬ ‫ﻦ‬ ‫ﺍﻟﺠﺎﻫ ُﻠ َ‬ ‫ﻘﺬ ُﻓ ُﻪ ﺍﻪﻠﻟُ ﻓِ ﻰ َﻗﻠ ِْﺐ َﻣ ْ‬ ‫ﻮﻥ" ﺩﻟﻴﻞ ﺑﺮ ﺁﻥ‪َ " ،‬ﻭ ﺍﻟﻌِ ُ‬ ‫َﻳﺸﺎء" ﻣﺜﺒﺖ ﺍﻳﻦ ﺑﻴﺎﻥ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﭼﻮﻥ ﻣﻌﻨﻰ ﻋﻠﻢ ﺭﺍ ﺍﺩﺭﺍﮎ‬

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‫ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺍﻓﮑﺎﺭ ﻣﺠﻌﻮﻟﻪ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﻧﺎﺷﻰ ﺍﺯ ﻣﻈﺎﻫﺮ ﺟﻬﻞ‬ ‫ﺷﺪﻩ‪ ،‬ﺍﺳﻢ ﺁﻥ ﺭﺍ ﻋﻠﻢ ﮔﺬﺍﺷﺘﻪ‪ ،‬ﺑﺮ ﻣﺒﺪء ﻋﻠﻮﻡ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ‬

‫ﻼ ﺩﺭ ﮐﺘﺎﺏ ﻳﮑﻰ ﺍﺯ ﻋﺒﺎﺩ ﮐﻪ‬ ‫ﺁﻧﭽﻪ ﺩﻳﺪﻩﺍﻳﺪ ﻭ ﺷﻨﻴﺪﻩﺍﻳﺪ‪ .‬ﻣﺜ ً‬

‫ﻣﺸﻬﻮﺭ ﺑﻪ ﻋﻠﻢ ﻭ ﻓﻀﻞ ﺍﺳﺖ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺻﻨﺎﺩﻳﺪ ﻗﻮﻡ ﺷﻤﺮﺩﻩ‬ ‫ﺳﺐ ﻧﻤﻮﺩﻩ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﻤﻪ‬ ‫ﻭ ﺟﻤﻴﻊ ﻋﻠﻤﺎﻯ ﺭﺍﺷﺪﻳﻦ ﺭﺍ ﺭ ّﺩ ﻭ‬ ‫ّ‬

‫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

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‫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 ‫ﺑﺼﻴﺮﺕ ﺩﺍﺩﻩ ﺷﻮﺩ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﮐﺘﺐ ﻋﺮﺑﻴّﻪ ﺍﻭ ﺑﺪﺳﺖ ﻧﻴﻔﺘﺎﺩ ﺗﺎ‬

‫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

‫ﻌﻠﻮﻡ َﻭﺍﻟ ُﻘﺪ َﺭ ُﺓ َﻭﺍﻟﻌِ ‪‬ﺰ ُﺓ‬ ‫ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﺍﻟﻌِ ُ‬ ‫ﻠﻢ َﺗﻤﺎ ُﻡ َ‬ ‫ﺍﻟﻤ ِ‬

‫ﻠﻖ‪ ".‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﮐﺘﺎﺏ ﺭﺍ ﻃﻠﺐ ﻧﻤﻮﺩﻩ‪ ،‬ﭼﻨﺪ ﺭﻭﺯ‬ ‫ﺍﻟﺨ ِ‬ ‫َﺗﻤﺎ ُﻡ َ‬ ‫ﻣﻌﺪﻭﺩ ﻧﺰﺩ ﺑﻨﺪﻩ ﺑﻮﺩ ﻭ ﮔﻮﻳﺎ ﺩﻭ ﻣﺮﺗﺒﻪ ﺩﺭ ﺍﻭ ﻣﻼﺣﻈﻪ ﺷﺪ‪ .‬ﺍﺯ‬

‫ﻗﻀﺎ ﻣﺮﺗﺒﻪ ﺛﺎﻧﻰ ﺟﺎﺋﻰ ﺑﺪﺳﺖ ﺁﻣﺪ ﮐﻪ ﺣﮑﺎﻳﺖ ﻣﻌﺮﺍﺝ ﺳﻴّﺪ‬

‫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 ‫‪ ٢٠٤‬ﻣﺮﺩﻭﺩﻩ ﺭﺍ ﺷﺮﻁ ﺍﺩﺭﺍﮎ ﻋﻠﻮﻡ ﺑﺎﻗﻴﻪ ﻗﺪﺳﻴّﻪ ﺷﻤﺮﺩﻩ‪ .‬ﺳﺒﺤﺎﻥ ﺍﻪﻠﻟ‪،‬‬

‫ﺹ ‪۱۲۳‬‬ ‫ﺑﺎ ﺍﻳﻦ ﺍﺩﺭﺍﮎ ﭼﻪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭ ﺗﻬﻤﺖ ﻫﺎ ﮐﻪ ﺑﻪ ﻫﻴﺎﮐﻞ ﻋﻠﻢ‬ ‫ﻧﺎ ﻣﺘﻨﺎﻫﻰ ﺍﻟﻬﻰ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩ‪ .‬ﻓﻨﻌﻢ ﻣﺎ ﻗﺎﻝ‪:‬‬ ‫ﺣﻖ‬ ‫ﻣﺘّﻬﻢ 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 ‫ﻧﻔﺮﻣﻮﺩﻩ ﻭ ﻗﻠﺐ ﻣﻨﻴﺮ ﺁﻥ ﺳﻴّﺪ ﻟﻮﻻﮎ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺷﺎﺭﺍﺕ‬ ‫ﻣﻘﺪﺱ ﻭ ﻣﻨّﺰﻩ ﺑﻮﺩﻩ ؟ ﭼﻪ ﺧﻮﺏ ﻣﻰ ﮔﻮﻳﺪ‪:‬‬ ‫ّ‬ ‫ﺟﻤﻠﻪ ﺍﺩﺭﺍﮐﺎﺕ ﺑﺮ ﺧﺮﻫﺎﻯ ﻟﻨﮓ‬

‫ﺣﻖ ﺳﻮﺍﺭ ﺑﺎﺩ ﭘ ّﺮﺍﻥ ﭼﻮﻥ ﺧﺪﻧﮓ‬ ‫ّ‬

‫ﻭﺍﻪﻠﻟ ﻫﺮ ﮐﺲ ﺑﺨﻮﺍﻫﺪ ﺳ ّﺮ ﻣﻌﺮﺍﺝ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﻗﻄﺮﻩ ﺍﻯ‬

‫ﺍﺯ ﻋﺮﻓﺎﻥ ﺍﻳﻦ ﺑﺤﺮ ﺑﻨﻮﺷﺪ ﺍﮔﺮ ﻫﻢ ﺍﻳﻦ ﻋﻠﻮﻡ ﻧﺰﺩ ﺍﻭ ﺑﺎﺷﺪ ﻳﻌﻨﻰ‬ ‫ﻣﺮﺁﺕ ﻗﻠﺐ ﺍﻭ ﺍﺯ ﻧﻘﻮﺵ ﺍﻳﻦ ﻋﻠﻮﻡ ﻏﺒﺎﺭ ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ ﺍﻟﺒﺘّﻪ ﺑﺎﻳﺪ‬

‫ﻣﻨﺰﻩ ﻧﻤﺎﻳﺪ ﺗﺎ ﺳ ّﺮ ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﻣﺮﺁﺕ ﻗﻠﺐ ﺍﻭ ﺗﺠﻠّﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ‬ ‫ﭘﺎﮎ ﻭ ّ‬

‫ﻣﺘﻐﻤﺴﺎﻥ ﺑﺤﺮ ﻋﻠﻮﻡ ﺻﻤﺪﺍﻧﻰ ﻭ ﺳﺎﮐﻨﺎﻥ ُﻓﻠﮏ ﺣﮑﻤﺖ‬ ‫ﺍﻟﻴﻮﻡ‬ ‫ّ‬

‫ﺭﺑّﺎﻧﻰ 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 ﺑﺤﻤﺪﺍﻪﻠﻟ ّ‬

‫‪" :‬‬ ‫ﻻﮐ َﺒﺮ "‬ ‫ﺏﺍ َ‬ ‫ﺣﺠﺒﺎﺕ‪ .‬ﺣﺠﺎﺏ ﺍﮐﺒﺮ ﺭﺍ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﺍ ْﻟﻌِ ُ‬ ‫ﻠﻢ ِﺣﺠﺎ ُ‬

‫ﺑﻪ ﻧﺎﺭ ﻣﺤﺒّﺖ ﻳﺎﺭ ﺳﻮﺧﺘﻴﻢ ﻭ ﺧﻴﻤﻪ ﺩﻳﮕﺮ ﺑﺮﺍﻓﺮﺍﺧﺘﻴﻢ ﻭ ﺑﻪ ﺍﻳﻦ‬

‫ﺍﻓﺘﺨﺎﺭ ﻣﻰ ﻧﻤﺎﺋﻴﻢ ﮐﻪ ﺍﻟﺤﻤﺪﻪﻠﻟ ﺳﺒﺤﺎﺕ ﺟﻼﻝ ﺭﺍ ﺑﻪ ﻧﺎﺭ ﺟﻤﺎﻝ‬ ‫ﻣﺤﺒﻮﺏ ﺳﻮﺧﺘﻴﻢ ﻭ ﺟﺰ ﻣﻘﺼﻮﺩ ﺩﺭ ﻗﻠﺐ ﻭ ﺩﻝ ﺟﺎ ﻧﺪﺍﺩﻳﻢ ﻧﻪ ﺑﻪ‬ ‫‪٢٠٦‬‬

‫ﻣﺘﻤﺴﮑﻴﻢ ﻭ ﻧﻪ ﺑﻪ ﻣﻌﻠﻮﻣﻰ ﺟﺰ ﺗﺠﻠّﻰ ﺍﻧﻮﺍﺭ ﺍﻭ‬ ‫ﻋﻠﻤﻰ ﺟﺰ ﻋﻠﻢ ﺑﻪ ﺍﻭ‬ ‫ّ‬ ‫ﻣﺘﻌﺠﺐ ﺷﺪﻡ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻧﺪﻳﺪﻡ‬ ‫ﻣﺘﺸﺒّﺚ‪ .‬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.‬‬ ‫ﺍﻟﻬﻰ ﻧﺸﻨﻴﺪﻩ ﻭ ﺑﺮ ﺣﺮﻓﻰ ﺍﺯ ﺍﺳﺮﺍﺭ ﺣﮑﻤﺖ ﺭﺑّﺎﻧﻰ ّ‬

‫ﺑﻠﮑﻪ ﺍﮔﺮ ﻣﻌﻨﻰ ﻋﻠﻢ ﮔﻔﺘﻪ ﺷﻮﺩ ﺍﻟﺒﺘّﻪ ﻣﻀﻄﺮﺏ ﺷﻮﺩ ﻭ ﺟﺒﻞ ﻭﺟﻮﺩ‬

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‫ﻣﻨﺪﮎ ﮔﺮﺩﺩ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﻗﻮﺍﻝ ﺳﺨﻴﻔﻪ ﺑﻰ ﻣﻌﻨﻰ ﭼﻪ‬ ‫ﺍﻭ‬ ‫ّ‬

‫ﻣﺘﻌﺠﺒﻢ ﺍﺯ‬ ‫ﺣﺪ ﻧﻤﻮﺩﻩ‪ .‬ﺳﺒﺤﺎﻥ ﺍﻪﻠﻟ‪ ،‬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 ‪١٢٥‬‬ ‫‪٢٠٨‬‬

‫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 ‫ﺍﻳﻦ ﻋﻠﻮﻡ ﻭ ﻓﻘﺪﺍﻥ ﺁﻥ ﺭﺍ ﻋﻠّﺖ ﻋﻠﻢ ﻭ ﺟﻬﻞ ﻧﻤﻰ ﺩﺍﻧﻢ ﺑﺎ ﺍﻳﻦ ﻣﺮﺩ‬ ‫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 ‫‪" :‬‬ ‫ﻮﻡ َﻃ َﻌﺎ ُﻡ‬ ‫ﺷﺪﻩ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ٕﺍ ‪‬ﻥ َ‬ ‫ﺷﺠ َﺮ َﺓ ‪‬‬ ‫ﺍﻟﺰ ‪‬ﻗ ِ‬

‫ِﻴﻢ‪ ١ ".‬ﻭ ﺑﻌﺪ ﺑﻴﺎﻧﺎﺕ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺗﺎ ﺍﻳﻨﮑﻪ ﻣﻨﺘﻬﻰ ﻣﻰ ﺷﻮﺩ‬ ‫ﺍ َ‬ ‫ﻻﺛ ِ‬ ‫‪" :‬‬ ‫ﮑﺮﻳﻢ‪ ٢ ".‬ﻣﻠﺘﻔﺖ ﺷﻮﻳﺪ ﮐﻪ‬ ‫ﻧﺖ ﺍﻟ َﻌ ِﺰ ُﻳﺰ ﺍﻟ َ‬ ‫ﺑﻪ ﺍﻳﻦ ﺫﮐﺮ ُﺫ ْﻕ ٕﺍﻧ‪َ ‬‬ ‫ﮏ َﺍ َ‬

‫ﭼﻪ ﻭﺍﺿﺢ ﻭ ﺻﺮﻳﺢ ﻭﺻﻒ ﺍﻭ ﺩﺭ ﮐﺘﺎﺏ ﻣﺤﮑﻢ ﻣﺬﮐﻮﺭ ﺷﺪﻩ‪ .‬ﻭ‬ ‫ﺍﻳﻦ ﺷﺨﺺ ﻫﻢ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ ﺧﻮﺩ ﺍﺯ ﺑﺎﺑﺖ ﺧﻔﺾ ﺟﻨﺎﺡ‬ ‫ﺛﻴﻢ ﻓِ ﻰ ِ‬ ‫ﻧﻌﺎﻡ َﻭ‬ ‫ﻴﻦ ﺍ َ‬ ‫ﺍﻟﮑ ِ‬ ‫ﻋﺒﺪ ﺍﺛﻴﻢ ﺫﮐﺮ ﻧﻤﻮﺩﻩ‪َ :‬ﺍ ٌ‬ ‫ﺰﻳﺰ َﺑ َ‬ ‫ﺘﺎﺏ َﻭ َﻋ ٌ‬ ‫ﻻ ِ‬ ‫ﮑﺮ ﺩﺭ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﻧﻤﻮﺩﻩ ﺗﺎ ﻣﻌﻨﻰ " َﻭ ﻻ‬ ‫ﻻﺳﻢ‪ .‬ﺗﻔ ّ‬ ‫ﺮﻳﻢ ﻓِ ﻰ ﺍ ٕ‬ ‫َﮐ ٌ‬

‫ﺒﻴﻦ" ‪ ٣‬ﺩﺭﺳﺖ ﺩﺭ ﻟﻮﺡ ﻗﻠﺐ ﺛﺒﺖ‬ ‫ﺎﺏ ُﻣ ٍ‬ ‫ﺲ ٕﺍ ّﻻ ﻓﻰ ﮐِ َﺘ ٍ‬ ‫َﺭ ْﻃ ٍﺐ َﻭﻻ َﻳﺎ ِﺑ ٍ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺩﺧﺎﻥ‪ ،‬ﺁﻳﻪ ‪٤٤-٤٣‬‬

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‫‪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 ‫ﺗﻤﺴﮏ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ﺷﻤﺲ‬ ‫ﺳﺎﻣﺮﻱ ﺟﻬﻞ‬ ‫ﻋﺪﻝ ﺍﻋﺮﺍﺽ ﻧﻤﻮﺩﻩ ﺑﻪ‬ ‫ّ‬ ‫ّ‬ ‫‪٢١١‬‬

‫ﻣﻌﺎﻧﻰ ﮐﻪ ﺩﺭ ﺳﻤﺎء ﻻﻳﺰﺍﻟﻰ ﺍﻟﻬﻰ ُﻣﺸﺮﻕ ﺍﺳﺖ ﻣﻌﺮﺽ ﮔﺸﺘﻪﺍﻧﺪ‬ ‫ﮑﻦ ﺍﻧﮕﺎﺷﺘﻪﺍﻧﺪ‪ .‬ﺑﺎﺭﻯ ﺍﻯ ﺑﺮﺍﺩﺭ ﻣﻦ‪ ،‬ﻟﺌﺎﻟﻰ ﻋﻠﻢ‬ ‫ﻭ َﮐ ْ‬ ‫ﺄﻥ ﻟﻢ َﻳ ُ‬

‫ﺭﺑّﺎﻧﻰ ﺟﺰ ﺍﺯ ﻣﻌﺪﻥ ﺍﻟﻬﻰ ﺑﺪﺳﺖ ﻧﻴﺎﻳﺪ ﻭ ﺭﺍﺋﺤﻪ ﺭﻳﺤﺎﻥ ﻣﻌﻨﻮﻯ‬

‫ﺟﺰ ﺍﺯ ﮔﻠﺰﺍﺭ ﺣﻘﻴﻘﻰ ﺍﺳﺘﺸﻤﺎﻡ ﻧﺸﻮﺩ ﻭ ﮔﻞ ﻫﺎﻯ ﻋﻠﻮﻡ ﺍﺣﺪﻳّﻪ ﺟﺰ‬

‫ﺨ ُﺮ ُﺝ َﻧ َﺒﺎ ُﺗ ُﻪ‬ ‫ﺍﺯ ﻣﺪﻳﻨﻪ ﻗﻠﻮﺏ ﺻﺎﻓﻴﻪ ﻧﺮﻭﻳﺪ‪" .‬ﻭ ﺍﻟ َﺒ َﻠ ُﺪ ‪‬‬ ‫ﺐ َﻳ ْ‬ ‫ﺍﻟﻄﻴِّ ُ‬

‫ﺚ ﻻ َﻳﺨ ُﺮ ُﺝ ٕﺍ ّﻻ َﻧ ِﮑﺪﴽ ‪ ١".‬ﻭ ﭼﻮﻥ ﻣﻔﻬﻮﻡ‬ ‫‪ِ ٢١٢‬ﺑﺈﺫ ِْﻥ َﺭﺑِّﻪِ َﻭ ﺍﻟ‪‬ﺬﻯ َﺧ ُﺒ َ‬

‫ﮔﺸﺖ ﮐﻪ ﺗﻐﻨّﻴﺎﺕ ﻭﺭﻗﺎء ﻫﻮﻳّﻪ ﺭﺍ ﺍﺣﺪﻯ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﺪ ّﺍﻻ ﺍﻫﻠﺶ‬

‫ﻟﻬﺬﺍ ﺑﺮ ﻫﺮ ﻧﻔﺴﻰ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﮐﻪ ﻣﺸﮑﻼﺕ ﻣﺴﺎﺋﻞ‬

‫ﺍﻟﻬﻴّﻪ ﻭ ﻣﻌﻀﻼﺕ ﺍﺷﺎﺭﺍﺕ ﻣﻄﺎﻟﻊ ﻗﺪﺳﻴّﻪ ﺭﺍ ﺑﺮ ﺻﺎﺣﺒﺎﻥ ﺍﻓﺌﺪﻩ‬

‫ﻣﻨﻴﺮﻩ ﻭ ﺣﺎﻣﻼﻥ ﺍﺳﺮﺍﺭ ﺍﺣﺪﻳّﻪ ﻋﺮﺿﻪ ﺩﺍﺭﺩ ﺗﺎ ﺑﻪ ﺗﺄﻳﻴﺪﺍﺕ ﺭﺑّﺎﻧﻰ‬

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‫ﺣﻞ ﻣﺴﺎﺋﻞ ﺷﻮﺩ ﻧﻪ ﺑﻪ ﺗﺄﻳﻴﺪﺍﺕ ﻋﻠﻮﻡ ﺍﮐﺘﺴﺎﺑﻰ‪.‬‬ ‫ﻭ ﺍﻓﺎﺿﺎﺕ ﺍﻟﻬﻰ ّ‬ ‫ﻫﻞ ِّ‬ ‫ﻤﻮﻥ‪٢ ".‬ﻭ ﻟﻴﮑﻦ ﺍﻯ‬ ‫ﺍﻟﺬ ْﮐ ِﺮ ٕﺍﻥ ُﮐ ْﻨ ُﺘ ْﻢ ﻻ َﺗ ْﻌ َﻠ َ‬ ‫ﺎﺳ‪ُ  ‬ﻠﻮﺍ َﺍ َ‬ ‫" َﻓ ْ‬

‫ﺑﺮﺍﺩﺭ ﻣﻦ‪ ،‬ﺷﺨﺺ ﻣﺠﺎﻫﺪ ﮐﻪ ﺍﺭﺍﺩﻩ ﻧﻤﻮﺩ ﻗﺪﻡ ﻃﻠﺐ ﻭ ﺳﻠﻮﮎ ﺩﺭ ﺳﺒﻴﻞ‬ ‫ﻣﺤﻞ‬ ‫ﻣﻌﺮﻓﺖ ﺳﻠﻄﺎﻥ ﻗِ َﺪﻡ ﮔﺬﺍﺭﺩ ﺑﺎﻳﺪ ﺩﺭ ﺑﺪﺍﻳﺖ ﺍﻣﺮ ﻗﻠﺐ ﺭﺍ ﮐﻪ‬ ‫ّ‬ ‫ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯ ﺗﺠﻠّﻰ ﺍﺳﺮﺍﺭ ﻏﻴﺒﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ﺍﺯ ﺟﻤﻴﻊ ﻏﺒﺎﺭﺍﺕ‬

‫ﻣﻨﺰﻩ‬ ‫ﺗﻴﺮﻩ ﻋﻠﻮﻡ ﺍﮐﺘﺴﺎﺑﻰ ﻭ ﺍﺷﺎﺭﺍﺕ ﻣﻈﺎﻫﺮ ﺷﻴﻄﺎﻧﻰ ﭘﺎﮎ ﻭ ّ‬ ‫ﻓﺮﻣﺎﻳﺪ ﻭ ﺻﺪﺭ ﺭﺍ ﮐﻪ ﺳﺮﻳﺮ ﻭﺭﻭﺩ ﻭ ﺟﻠﻮﺱ ﻣﺤﺒّﺖ ﻣﺤﺒﻮﺏ‬ ‫‪ -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 ﺷﺒﺤﻴّﻪ ﻭ ﺻﻮﺭ ﻇﻠّﻴّﻪ ّ‬

‫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 ‫ﻧﺴﻴﺎﻥ ﻣﻰ ﭼﺮﻧﺪ‪ .‬ﻭ ﺑﺎﻳﺪ ﺩﺭ ّ‬ ‫ﮐﻞ ﺣﻴﻦ ﺗﻮ ّﮐﻞ 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

‫ﺩﻝ ﺑﻨﺪﺩ ﻭ ﺻﻤﺖ ﺭﺍ ﺷﻌﺎﺭ ﺧﻮﺩ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺗﮑﻠّﻢ ﺑﻰ ﻓﺎﺋﺪﻩ ﺍﺣﺘﺮﺍﺯ‬ ‫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 ‫ﻣﺘﻤﺴﮑﻴﻦ ﻭ ﻣﺘﮑﺒّﺮﻳﻦ ﺭﺍ ﻧﻌﻤﺖ ﺷﻤﺮﺩ‪ .‬ﺩﺭ ﺍﺳﺤﺎﺭ ﺑﻪ‬ ‫ﺍﺯ‬ ‫ّ‬

‫ﻫﻤﺖ ﻭ ﺍﻗﺘﺪﺍﺭ ﺩﺭ ﻃﻠﺐ ﺁﻥ ﻧﮕﺎﺭ‬ ‫ﺍﺫﮐﺎﺭ ﻣﺸﻐﻮﻝ ﺷﻮﺩ ﻭ ﺑﻪ ﺗﻤﺎﻡ ّ‬

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‫ﺹ ‪١٢٨‬‬ ‫ﺣﺐ ﻭ ﺫﮐﺮ ﺑﺴﻮﺯﺍﻧﺪ ﻭ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﺍﻪﻠﻟ‬ ‫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 ‫ﺍﻳﻤﺎﻥ ﻣﻮ ّﻓﻖ ﺷﻮﺩ ﻭ ﺧﻤﺮ ﺑﻘﺎ ﭼﺸﺪ ﻭ ﺑﻪ ﻣﻼٔ ﺍﻋﻠﻰ ﺷﺘﺎﺑﺪ ﻭ ﺑﺴﺎ‬

‫ﻣﻄﻴﻊ ﻭ ﻣﺆﻣﻦ ﮐﻪ ﺩﺭ ﻭﻗﺖ ﺍﺭﺗﻘﺎﻯ ﺭﻭﺡ ﺗﻘﻠﻴﺐ ﺷﻮﺩ ﻭ ﺑﻪ ﺍﺳﻔﻞ‬ ‫ﺩﺭﮐﺎﺕ ﻧﻴﺮﺍﻥ ﻣﻘ ّﺮ ﻳﺎﺑﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ‬

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‫ﻣﺘﻘﻨﻪ ﻭ ﺍﺷﺎﺭﺍﺕ ﻣﺤﮑﻤﻪ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺳﺎﻟﮏ ﻭ ﻃﺎﻟﺐ ﺑﺎﻳﺪ ﺟﺰ‬ ‫ﺧﺪﺍ ﺭﺍ ﻓﻨﺎ ﺩﺍﻧﺪ ﻭ ﻏﻴﺮ ﻣﻌﺒﻮﺩ ﺭﺍ ﻣﻌﺪﻭﻡ ﺷﻤﺮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺷﺮﺍﻳﻂ‬

‫ﺍﺯ ﺻﻔﺎﺕ ﻋﺎﻟﻴﻦ ﻭ ﺳﺠﻴّﻪ ﺭﻭﺣﺎﻧﻴّﻴﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺷﺮﺍﻳﻂ‬

‫ﻣﺠﺎﻫﺪﻳﻦ ﻭ ﻣﺸﻰ ﺳﺎﻟﮑﻴﻦ ﺩﺭ ﻣﻨﺎﻫﺞ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ ﺫﮐﺮ ﻳﺎﻓﺖ‪ .‬ﻭ‬ ‫ﺑﻌﺪ ﺍﺯ ﺗﺤ ّﻘﻖ ﺍﻳﻦ ﻣﻘﺎﻣﺎﺕ ﺑﺮﺍﻯ ﺳﺎﻟﮏ ﻓﺎﺭﻍ ﻭ ﻃﺎﻟﺐ ﺻﺎﺩﻕ‪ ،‬ﻟﻔﻆ‬ ‫ﻣﺠﺎﻫﺪ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﺻﺎﺩﻕ ﻣﻰ ﺁﻳﺪ‪ .‬ﻭ ﭼﻮﻥ ﺑﻪ ﻋﻤﻞ "ﻭ ﺍﻟّﺬﻳﻦ‬

‫ﺎﻫ ُﺪﻭﺍ ﻓ ِﻴﻨﺎ "‪ ١‬ﻣﺆﻳّﺪ ﺷﺪ ﺍﻟﺒﺘّﻪ ﺑﻪ ﺑﺸﺎﺭﺕ " َﻟ َﻨ ْﻬ ِﺪ َﻳﻨ‪ُ ‬ﻬ ْﻢ ُﺳ ُﺒ َﻠ َﻨﺎ"‪٢‬‬ ‫َﺟ َ‬ ‫‪١‬ﻭ ‪ -٢‬ﺳﻮﺭﻩ ﻋﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٦٩‬‬

‫ﺹ ‪١٢٩‬‬ ‫ﻣﺴﺘﺒﺸﺮ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﻭ ﭼﻮﻥ ﺳﺮﺍﺝ ﻃﻠﺐ ﻭ ﻣﺠﺎﻫﺪﻩ ﻭ ﺫﻭﻕ ﻭ‬

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‫ﺣﺐ ﺩﺭ ﻗﻠﺐ ﺭﻭﺷﻦ ﺷﺪ ﻭ ﻧﺴﻴﻢ‬ ‫ﺷﻮﻕ ﻭ ﻋﺸﻖ ﻭ ﻭﻟﻪ ﻭ ﺟﺬﺏ ﻭ‬ ‫ّ‬

‫ﺷﮏ ﻭ ﺭﻳﺐ ﺯﺍﺋﻞ‬ ‫ﻣﺤﺒّﺖ ﺍﺯ ﺷﻄﺮ ﺍﺣﺪﻳّﻪ ﻭﺯﻳﺪ ﻇﻠﻤﺖ ﺿﻼﻟﺖ‬ ‫ّ‬

‫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 ‫ﻣﻰ ﺑﻴﻨﺪ ﻭ ﺭﺟﻮﻉ ﺑﻪ ﺁﻳﺎﺕ ﻭﺍﺿﺤﻪ ﺁﻓﺎﻗﻴﻪ ﻭ ﺧﻔﻴّﺎﺕ ﻣﺴﺘﻮﺭﻩ‬

‫ﺍﻧﻔﺴﻴّﻪ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﺑﻪ ﻋﻴﻦ ﺍﻪﻠﻟ ﺑﺪﻳﻌﻪ ﺩﺭ ﻫﺮ ﺫ ّﺭﻩ ﺑﺎﺑﻰ ﻣﻔﺘﻮﺡ‬

‫ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﻭ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ ﺑﺮﺍﻯ ﻭﺻﻮﻝ ﺑﻪ ﻣﺮﺍﺗﺐ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ ﻭ ّ‬ ‫ﻧﻮﺭ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻭ ﺩﺭ ﺟﻤﻴﻊ ﺍﺷﻴﺎء ﺍﺳﺮﺍﺭ ﺗﺠﻠّﻰ ﻭﺣﺪﺍﻧﻴّﻪ ﻭ ﺁﺛﺎﺭ ﻇﻬﻮﺭ‬

‫ﺻﻤﺪﺍﻧﻴّﻪ 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 ّ‬

‫ﮐﻞ ﺷﻰء ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﻭ ﻫﺮ ﺫﺭ ّﻩ ﻭ ﻫﺮ‬ ‫ﻧﻮﺭﺍﻧﻰ ﻫﺪﺍﻳﺖ ﺭﺍ ﺍﺯ ﻣﺸﺮﻕ ّ‬

‫ﺷﻰء ﺍﻭ ﺭﺍ ﺩﻻﻟﺖ ﺑﺮ ﻣﺤﺒﻮﺏ ﻭ ﻣﻄﻠﻮﺏ ﻧﻤﺎﻳﺪ ﻭ ﭼﻨﺎﻥ ﻣﻤﻴّﺰ ﺷﻮﺩ‬ ‫ﻼ ﺍﮔﺮ‬ ‫ﻇﻞ‪ ،‬ﻓﺮﻕ ﮔﺬﺍﺭﺩ‪ .‬ﻣﺜ ً‬ ‫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 ‫ﺍﻟﺒﺘّﻪ 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 ‫ﭼﻮﻥ ﺍﺯ ﺯﮐﺎﻡ ﮐﻮﻥ ﻭ ﺍﻣﮑﺎﻥ ﭘﺎﮎ ﺷﺪ ﺍﻟﺒﺘّﻪ ﺭﺍﺋﺤﻪ ﺟﺎﻧﺎﻥ ﺭﺍ ﺍﺯ‬

‫ﻣﻨﺎﺯﻝ ﺑﻌﻴﺪﻩ ﺑﻴﺎﺑﺪ ﻭ ﺍﺯ ﺍﺛﺮ ﺁﻥ ﺭﺍﺋﺤﻪ ﺑﻪ ﻣﺼﺮ ﺍﻳﻘﺎﻥ ﺣﻀﺮﺕ ﻣﻨّﺎﻥ‬ ‫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 ّ‬

‫ﺭﺟﻮﻉ ﻭ ﺍﻳﺎﺏ ﺭﺍ ﺑﻪ ﭼﺸﻢ ﺳ ّﺮ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﻳﺪ‪ .‬ﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻢ ﺍﺯ‬ ‫ﺁﺛﺎﺭ ﻭ ﻋﻼﻣﺎﺕ ﻭ ﻇﻬﻮﺭﺍﺕ ﻭ ﺗﺠﻠّﻴﺎﺕ ﮐﻪ ﺑﻪ ﺍﻣﺮ ﺳﻠﻄﺎﻥ ﺍﺳﻤﺎء ﻭ‬

‫ﻣﻘﺪﺭ ﺷﺪﻩ‪ .‬ﺑﻰ ﺁﺏ ﺭﻓﻊ ﻋﻄﺶ ﻧﻤﺎﻳﺪ ﻭ ﺑﻰ‬ ‫ﺻﻔﺎﺕ ﺩﺭ ﺁﻥ ﻣﺪﻳﻨﻪ ّ‬ ‫ﻧﺎﺭ ﺣﺮﺍﺭﺕ ﻣﺤﺒّﺔ ﺍﻪﻠﻟ ﺑﻴﻔﺰﺍﻳﺪ‪ .‬ﺩﺭ ﻫﺮ ﮔﻴﺎﻫﻰ ﺣﮑﻤﺖ ﺑﺎﻟﻐﻪ‬

‫ﻣﻌﻨﻮﻯ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﻭ ﺑﺮ ﺷﺎﺧﺴﺎﺭ ﻫﺮ ﮔﻞ ﻫﺰﺍﺭ ﺑﻠﺒﻞ ﻧﺎﻃﻘﻪ ﺩﺭ‬

‫ﺟﺬﺏ ﻭ ﺷﻮﺭ‪ .‬ﺍﺯ ﻻﻟﻪ ﻫﺎﻯ ﺑﺪﻳﻌﺶ ﺳ ّﺮ ﻧﺎﺭ ﻣﻮﺳﻮﻯ ﻇﺎﻫﺮ ﻭ ﺍﺯ‬

‫ﻧﻔﺤﺎﺕ ﻗﺪﺳﻴّﻪ ﺍﺵ ﻧﻔﺨﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻋﻴﺴﻮﻯ ﺑﺎﻫﺮ‪ .‬ﺑﻰ ﺫﻫﺐ‬

‫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 ﺍﻪﻠﻟ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﭼﻨﺎﻥ ﺑﻪ ﺁﻥ ﻣﺪﻳﻨﻪ‬

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‫ﺹ ‪١٣١‬‬ ‫ﻣﻨﻔﮏ ﻧﺸﻮﻧﺪ‪ .‬ﺩﻻﺋﻞ ﻗﻄﻌﻴّﻪ ﺭﺍ ﺍﺯ‬ ‫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

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‫ﺗﺎ ﺑﻪ ﺁﻥ ﻣﺪﻳﻨﻪ ﻭﺍﺻﻞ ﺷﻮﻳﻢ ﻭ ﺑﻪ ﻋﻨﺎﻳﺖ ﺍﻟﻬﻴّﻪ ﻭ ﺗﻔ ّﻘﺪﺍﺕ ﺭﺑّﺎﻧﻴّﻪ‬

‫ﮐﺸﻒ ُﺳ ُﺒﺤﺎﺕ ﺟﻼﻝ ﻧﻤﺎﺋﻴﻢ ﺗﺎ ﺑﻪ ﺍﺳﺘﻘﺎﻣﺖ ﺗﻤﺎﻡ ﺟﺎﻥ ﭘﮋﻣﺮﺩﻩ ﺭﺍ‬

‫ﺩﺭ ﺭﻩ ﻣﺤﺒﻮﺏ ﺗﺎﺯﻩ ﻧﺜﺎﺭ ﻧﻤﺎﺋﻴﻢ ﻭ ﺻﺪ ﻫﺰﺍﺭ ﻋﺠﺰ ﻭ ﻧﻴﺎﺯ ﺁﺭﻳﻢ ﺗﺎ‬ ‫ﺑﻪ ﺁﻥ ﻓﻮﺯ ﻓﺎﺋﺰ ﺷﻮﻳﻢ‪ .‬ﻭ ﺁﻥ ﻣﺪﻳﻨﻪ ﮐﺘﺐ ﺍﻟﻬﻴّﻪ ﺍﺳﺖ ﺩﺭ ﻫﺮ‬

‫ﻼ ﺩﺭ ﻋﻬﺪ ﻣﻮﺳﻰ ﺗﻮﺭﺍﺕ ﺑﻮﺩ ﻭ ﺩﺭ ﺯﻣﻦ ﻋﻴﺴﻰ ﺍﻧﺠﻴﻞ‬ ‫ﻋﻬﺪﻯ‪ .‬ﻣﺜ ً‬ ‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻪﻠﻟ ﻓﺮﻗﺎﻥ ﻭ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺑﻴﺎﻥ ﻭ ﺩﺭ‬ ‫ﻭ ﺩﺭ ﻋﻬﺪ‬ ‫ّ‬

‫ﮐﻞ ﮐﺘﺐ ﺑﻪ ﺁﻥ ﺍﺳﺖ ﻭ‬ ‫ﻋﻬﺪ َﻣﻦ َﻳ ْﺒ َﻌ ُﺜ ُﻪ ﺍﻪﻠﻟ ﮐﺘﺎﺏ ﺍﻭ ﮐﻪ ﺭﺟﻮﻉ ّ‬ ‫ﻣﻘﺪﺭ‬ ‫ﻣﻬﻴﻤﻦ ﺍﺳﺖ ﺑﺮ ﺟﻤﻴﻊ ﮐﺘﺐ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﻣﺪﺍﺋﻦ‪ ،‬ﺍﺭﺯﺍﻕ ّ‬

‫ﺍﺳﺖ ﻭ ﻧﻌﻢ ﺑﺎﻗﻴﻪ ﻣﻘ ّﺮﺭ‪ .‬ﻏﺬﺍﻯ ﺭﻭﺣﺎﻧﻰ ﺑﺨﺸﺪ ﻭ ﻧﻌﻤﺖ ﻗﺪﻣﺎﻧﻰ‬

‫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 ّ‬

‫ﻼ ﻓﺮﻗﺎﻥ ﺍﺯ ﺑﺮﺍﻯ ﺍ ّﻣﺖ ﺭﺳﻮﻝ ﺣﺼﻦ ﻣﺤﮑﻢ ﺑﻮﺩﻩ ﮐﻪ‬ ‫ﮔﺸﺘﻪ‪ .‬ﻣﺜ ً‬

‫ﺩﺭ ﺯﻣﺎﻥ ﺍﻭ ﻫﺮ ﻧﻔﺴﻰ ﺩﺍﺧﻞ ﺍﻭ ﺷﺪ ﺍﺯ ﺭﻣﻰ ﺷﻴﺎﻃﻴﻦ ﻭ ﺭﻣﺢ‬

‫ﻣﺨﺎﻟﻔﻴﻦ ﻭ ﻇﻨﻮﻧﺎﺕ ﻣﺠﺘﺜّﻪ ﻭ ﺍﺷﺎﺭﺍﺕ ﺷﺮﮐﻴّﻪ ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪ‪ .‬ﻭ‬

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‫ﺹ ‪١٣٢‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﻣﺮﺯﻭﻕ ﺷﺪ ﺑﻪ ﻓﻮﺍﮐﻪ ﻃﻴّﺒﻪ ﺍﺣﺪﻳّﻪ ﻭ ﺍﺛﻤﺎﺭ ﻋﻠﻢ ﺷﺠﺮﻩ‬

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‫ﺍﻟﻬﻴّﻪ ﻭ ﺍﺯ ﺍﻧﻬﺎﺭ ﻣﺎء ﻏﻴﺮ ﺁﺳﻦ ﻣﻌﺮﻓﺖ ﻧﻮﺷﻴﺪ ﻭ ﺧﻤﺮ ﺍﺳﺮﺍﺭ‬

‫ﺗﻮﺣﻴﺪ ﻭ ﺗﻔﺮﻳﺪ ﭼﺸﻴﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺟﻤﻴﻊ ﻣﺎ ﻳﺤﺘﺎﺝ ﺁﻥ ﺍ ّﻣﺖ ﺍﺯ‬

‫ﺍﺣﮑﺎﻡ ﺩﻳﻦ ﻭ ﺷﺮﻳﻌﺖ ﺳﻴّﺪ ﺍﻟﻤﺮﺳﻠﻴﻦ ﺩﺭ ﺁﻥ ﺭﺿﻮﺍﻥ ﻣﺒﻴﻦ ﻣﻮﺟﻮﺩ‬ ‫ﺣﺠﺖ ﺑﺎﻗﻴﻪ ﺑﺮﺍﻯ ﺍﻫﻠﺶ ﺑﻌﺪ ﺍﺯ‬ ‫ﻭ ﻣﻌﻴّﻦ ﮔﺸﺘﻪ‪ .‬ﻭ ﺁﻥ ﺍﺳﺖ ّ‬

‫ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﺯﻳﺮﺍ ﻣﺴﻠّﻢ ﺍﺳﺖ ﺣﮑﻢ ﺁﻥ ﻭ ﻣﺤ ّﻘﻖ ﺍﻟﻮﻗﻮﻉ ﺍﺳﺖ‬

‫ﺍﻣﺮ ﺁﻥ‪ .‬ﻭ ﺟﻤﻴﻊ ﻣﺄﻣﻮﺭ ﺑﻪ ﺍﺗّﺒﺎﻉ ﺁﻥ ﺑﻮﺩﻩﺍﻧﺪ ﺗﺎ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﺩﺭ‬ ‫ﺳﻨﻪ ﺳﺘّﻴﻦ‪ .‬ﻭ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻃﺎﻟﺒﺎﻥ ﺭﺍ ﺑﻪ ﺭﺿﻮﺍﻥ ﻭﺻﺎﻝ‬

‫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

‫ﺻﺎﺣﺒﺎﻥ ﺣﺪﻳﺚ‪ ،‬ﻭﺟﻮﺩ ﻭﻗﻮﻟﺸﺎﻥ ﺑﻪ ﺣﮑﻢ ﮐﺘﺎﺏ ﺛﺎﺑﺖ ﻭ ﻣﺤ ّﻘﻖ‬ ‫‪٢٢٢‬‬

‫ﺷﺪﻩ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﺍﺧﺘﻼﻑ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﺷﺒﻬﻪ‬

‫ﺑﻰ ﺷﻤﺎﺭ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﺩﺭ ﺁﺧﺮ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ " ٕﺍﻧّﻰ‬

‫ﮐﺘﺎﺏ ﺍﻪﻠﻟِ ﻭ ِﻋﺘ َﺮﺗﻰ‪ ".‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺍﺣﺎﺩﻳﺚ‬ ‫ﮑ ُﻢ ﺍﻟﺜّﻘ َﻠ ْﻴ ِﻦ‬ ‫ﺗﺎ ِﺭ ٌ‬ ‫ﮎ ﻓﻴ ُ‬ ‫َ‬

‫ﺑﺴﻴﺎﺭ ﺍﺯ ﻣﻨﺒﻊ ﺭﺳﺎﻟﺖ ﻭ ﻣﻌﺪﻥ ﻫﺪﺍﻳﺖ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻮﺩ ﺑﺎ ﻭﺟﻮﺩ‬

‫ﺍﻳﻦ ﺟﺰ ﺫﮐﺮ ﮐﺘﺎﺏ ﭼﻴﺰﻯ ﻧﻔﺮﻣﻮﺩﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺳﺒﺐ ﺍﻋﻈﻢ ﻭ‬ ‫‪٢٢٣‬‬

‫ﺩﻟﻴﻞ ﺍﻗﻮﻡ ﺑﺮﺍﻯ ﻃﺎﻟﺒﺎﻥ ﻣﻘ ّﺮﺭ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻫﺎﺩﻯ ﻋﺒﺎﺩ ﺑﺎﺷﺪ ﺗﺎ‬

‫ﻳﻮﻡ ﻣﻌﺎﺩ‪ .‬ﺣﺎﻝ ﺑﻪ ﭼﺸﻢ ﺍﻧﺼﺎﻑ ﻭ ﻗﻠﺐ ﻃﺎﻫﺮ ﻭ ﻧﻔﺲ ﺯﮐﻴّﻪ‬

‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺧﺪﺍ ﮐﻪ ﻣﺴﻠّﻢ ﺑﻴﻦ ﻃﺮﻓﻴﻦ ﺍﺳﺖ ﺍﺯ‬

‫ﺹ ‪١٣۳‬‬ ‫ﺣﺠﺖ ﺑﺮﺍﻯ ﻣﻌﺮﻓﺖ ﻋﺒﺎﺩ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ‪.‬‬ ‫ﻋﺎ ّﻣﻪ ﻭ‬ ‫ﺧﺎﺻﻪ‪ ،‬ﭼﻪ ﺭﺍ ّ‬ ‫ّ‬

‫ﺗﻤﺴﮏ ﺟﺴﺘﻪ‪،‬‬ ‫ﮐﻞ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﺑﻪ ﻧﻮﺭ ﺁﻥ‬ ‫ﺑﺎﻳﺪ ﺑﻨﺪﻩ ﻭ ﺷﻤﺎ ﻭ ّ‬ ‫ّ‬

‫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 ّ‬ ‫ﻋﺘﺮﺕ ﮐﻪ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ‪ ،‬ﭘﺲ ﻣﻨﺤﺼﺮ ﺷﺪ ﺑﻪ ﮐﺘﺎﺏ‪ .‬ﻭ ﺍ ّﻭﻝ‬

‫ﺪﻯ‬ ‫ِﮏ‬ ‫ﮐﺘﺎﺏ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﺍﻟﻢ ﺫﻟ َ‬ ‫ُ‬ ‫ﺍﻟﮑﺘﺎﺏ ﻻ َﺭ ْﻳ َ‬ ‫ﺐ ﻓِ ْﻴﻪِ ُﻫ ً‬ ‫ﻣﻘﻄﻌﻪ ﻓﺮﻗﺎﻥ ﺍﺳﺮﺍﺭ ﻫﻮﻳّﻪ ﻣﺴﺘﻮﺭ‬ ‫ﻴﻦ‪ ١".‬ﺩﺭ ﺣﺮﻭﻑ ّ‬ ‫ِﻟﻠ ُْﻤﺘ‪ِ ‬ﻘ َ‬

‫ﮔﺸﺘﻪ ﻭ ﻟﺌﺎﻟﻰ ﺍﺣﺪﻳّﻪ ﺩﺭ ﺻﺪﻑ ﺍﻳﻦ ﺣﺮﻭﻑ ﻣﺨﺰﻭﻥ ﺷﺪﻩ ﮐﻪ‬

‫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 ‫ّ‬ ‫ﮑﻰ ﺩﺭ ﺁﻥ‪،‬‬ ‫ﮐﺘﺎﺏ ُﻣﻨﺰﻝ ﺍﺯ ﺳﻤﺎء ﺍﺣﺪﻳّﻪ‪ ،‬ﻧﻴﺴﺖ ﺭﻳﺒﻰ ﻭ ﺷ ّ‬

‫ﻫﺪﺍﻳﺘﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﭘﺮﻫﻴﺰﮐﺎﺭﺍﻥ‪ .‬ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﻫﻤﻴﻦ‬ ‫ﮐﻞ ﻣﻦ ﻓﻰ‬ ‫ﻣﻘﺪﺭ ﻓﺮﻣﻮﺩﻩ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ّ‬ ‫ﻓﺮﻗﺎﻥ ﺭﺍ ﻣﻘ ّﺮﺭ ﻭ ّ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﻭ ﺑﻨﻔﺴﻪ ﺁﻥ ﺫﺍﺕ ﺍﺣﺪﻳّﻪ ﻭ ﻏﻴﺐ ﻫﻮﻳّﻪ‬ ‫ّ‬

‫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 ‫ﺷﻬﺎﺩﺕ ﺑﺮ ﺣ ّﻘﻴّﺖ ﺁﻥ ﺩﺍﺩﻩ ﻭ ﺣﮑﻢ ﺑﺮ ﺣ ّﻘﻴّﺖ ﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﺍﻳﻦ‬

‫ﻋﺒﺎﺩ ﺩﺭ ﺁﻥ‬ ‫ﺷﮏ ﻧﻤﺎﻳﻨﺪ ﻭ ﻳﺎ ﺷﺒﻬﻪ ﮐﻨﻨﺪ ﻭ ﻳﺎ ﺍﻣﺮﻯ ﺭﺍ ﮐﻪ ﺍﻭ‬ ‫ّ‬

‫ﺳﺒﺐ ﻫﺪﺍﻳﺖ ﻭ ﻭﺻﻮﻝ ﺑﻪ ﻣﻌﺎﺭﺝ ﻣﻌﺮﻓﺖ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﺍﺯ ﺁﻥ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١‬‬

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‫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 ‫ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﮔﺮ ﺍﻣﺮﻯ ﻳﺎ ﺍﺣﺪﺍﺛﻰ ﻏﻴﺮ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﻋﻠّﺖ ﻭ‬ ‫‪ ٢٢٥‬ﺩﻟﻴﻞ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﺧﻠﻖ ﺑﻮﺩ ﺍﻟﺒﺘّﻪ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭ ﻣﻰ ﺷﺪ‪ .‬ﺑﺎﺭﻯ‪،‬‬ ‫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

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‫ﻭ ﺍﺳﺮﺍﺭ ﻣﮑﻨﻮﻧﻪ ﺁﻥ ﺑﻴﺎﻥ ﮔﺮﺩﺩ ﺍﻟﺒﺘّﻪ ﺯﻣﺎﻥ ﺑﻪ ﺁﺧﺮ ﻧﺮﺳﺎﻧﺪ ﻭ‬

‫ﻮﻝ َﺷﻬﻴﺪﴽ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﮐﺎﻥ ﺍﻪﻠﻟُ ﻋﻠﻰ ﻣﺎ َﺍ ُﻗ ُ‬ ‫ﮐﻮﻥ ﺣﻤﻞ ﻧﻨﻤﺎﻳﺪ‪َ .‬ﻭ َ‬

‫ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ ٕﺍﻥ ُﮐﻨ ُﺘﻢ ﻓﻰ َﺭ ْﻳ ٍﺐ ﻣِ ‪‬ﻤﺎ َﻧ ‪‬ﺰﻟ َﻨﺎ َﻋ َﻠﻰ‬

‫ﻦ‬ ‫ﺑﺴﻮ َﺭﺓٍ ﻣِ ْ‬ ‫ﻦ ﻣِ ْﺜﻠﻪِ ﻭ ﺍ ْﺩ ُﻋﻮﺍ ُﺷ َﻬ َﺪﺍَء ُﮐﻢ ﻣِ ْ‬ ‫َﻋ ْﺒ ِﺪ َﻧﺎ َﻓﺄ ُﺗﻮﺍ ُ‬

‫ﺻ ِ‬ ‫ُﺩ ِ‬ ‫ﻗﻴﻦ‪ ١".‬ﮐﻪ ﺗﺮﺟﻤﻪ ﻇﺎﻫﺮ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﮔﺮ ﺑﻮﺩﻳﺪ‬ ‫ﺎﺩ َ‬ ‫ﻭﻥ ﺍﻪﻠﻟِ ٕﺍ ْﻥ ُﮐﻨ ُﺘ ْﻢ َ‬ ‫ﺷﮏ ﻭ ﺷﺒﻬﻪ ﺩﺭ ﺁﻧﭽﻪ ﻣﺎ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻳﻢ ﺑﺮ ﻋﺒﺪ ﺧﻮﺩ‬ ‫ﺷﻤﺎ ﺩﺭ‬ ‫ّ‬

‫ﻣﺤﻤﺪ‪ ،‬ﭘﺲ ﺑﻴﺎﺭﻳﺪ ﺳﻮﺭﻩ ﺍﻯ ﺑﻪ ﻣﺜﻞ ﺍﻳﻦ ُﺳ َﻮﺭ ُ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 ّ‬

‫ﺑﺎﻟﻐﻪ ﻭ ﺑﺮﻫﺎﻥ ﮐﺎﻣﻞ ﻭ ﻗﺪﺭﺕ ﻗﺎﻫﺮﻩ ﻭ ﻣﺸﻴّﺖ ﻧﺎﻓﺬﻩ ﺭﺍ ﺑﻪ ﺁﻥ‬

‫ﺣﺠﺖ‬ ‫ﺧﺘﻢ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻭ ﻫﻴﭻ ﺷﻴﺌﻰ ﺭﺍ ﺁﻥ ﺳﻠﻄﺎﻥ ﺍﺣﺪﻳّﻪ 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 ‫ﺁﻥ ﺳﺒﻘﺖ ﻧﮕﻴﺮﺩ‪ .‬ﮐﻨﺰ ﻟﺌﺎﻟﻰ ﺍﻟﻬﻴّﻪ ﺍﺳﺖ ﻭ ﻣﺨﺰﻥ ﺍﺳﺮﺍﺭ ﺍﺣﺪﻳّﻪ‪.‬‬

‫ﻭ ﺁﻥ ﺍﺳﺖ ﺧﻴﻂ ﻣﺤﮑﻢ ﻭ ﺣﺒﻞ ﻣﺴﺘﺤﮑﻢ ﻭ ﻋﺮﻭﻩ ﻭﺛﻘﻰ ﻭ ﻧﻮﺭ‬ ‫ﻻﻳﻄﻔﻰ‪ .‬ﺷﺮﻳﻌﻪ ﻣﻌﺎﺭﻑ ﺍﻟﻬﻴّﻪ ﺍﺯ ﺁﻥ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺳﺖ ﻭ ﻧﺎﺭ‬

‫ﺣﮑﻤﺖ ﺑﺎﻟﻐﻪ ﺻﻤﺪﺍﻧﻴّﻪ ﺍﺯ ﺁﻥ ﺩﺭ ﻓﻮﺭﺍﻥ‪ .‬ﺍﻳﻦ ﻧﺎﺭﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬

‫ﺣﺐ‬ ‫ﻳﮏ ﺣﻴﻦ ﺩﻭ ﺍﺛﺮ ﺍﺯ ﺁﻥ ﻇﺎﻫﺮ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻣﻘﺒﻠﻴﻦ ﺣﺮﺍﺭﺕ‬ ‫ّ‬

‫ﺍﺣﺪﺍﺙ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﻣﺒﻐﻀﻴﻦ ﺑﺮﻭﺩﺕ ﻏﻔﻠﺖ ﺁﻭﺭﺩ‪ .‬ﺍﻯ ﺭﻓﻴﻖ‪ ،‬ﺑﺎﻳﺪ‬ ‫ﺣﺠﺖ ﺧﻮﺩ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ ﺭﺍﺿﻰ‬ ‫ﺍﺯ ﺍﻣﺮ ﺍﻟﻬﻰ ﻧﮕﺬﺭﻳﻢ ﻭ ﺑﻪ ﺁﻧﭽﻪ ّ‬

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‫ﺣﺠﺖ ﻭ ﺑﺮﻫﺎﻥ ﺍﻳﻦ ﺁﻳﻪ ُﻣﻨﺰﻟﻪ‬ ‫ﺷﻮﻳﻢ ﻭ ﺳﺮ ﺑﻨﻬﻴﻢ‪ .‬ﺧﻼﺻﻪ‪ّ ،‬‬

‫ﺍﻋﻈﻢ ﺍﺯﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻋﻠﻴﻞ ﺗﻮﺍﻧﺪ ﺍﻗﺎﻣﻪ ﺩﻟﻴﻞ ﻧﻤﺎﻳﺪ ﻭﺍﻪﻠﻟُ‬ ‫ﻮﻕ ِﻋ ِ‬ ‫ِ‬ ‫ﺍﻟﺤ ‪‬ﻖ َﻭ ُﻫ َﻮ َﻳ ِ‬ ‫ﺒﺎﺩﻩِ ﻭ ُﻫ َﻮ‬ ‫ﻭﻫ َﻮ‬ ‫َﻳ ُ‬ ‫ﺍﻟﻘﺎﻫ ُﺮ َﻓ َ‬ ‫ﺍﻟﺴ َ‬ ‫ﻬﺪﻯ ‪‬‬ ‫ﺒﻴﻞ ُ‬ ‫ﻘﻮﻝ َ‬

‫ﻮﻫﺎ‬ ‫ﺗﻠﮏ‬ ‫ﺍﻟﺠ ُ‬ ‫ﻤﻴﻞ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬‬ ‫ُ‬ ‫ﺁﻳﺎﺕ ﺍﻪﻠﻟِ َﻧ ْﺘ ُﻠ َ‬ ‫ﺰﻳﺰ َ‬ ‫ﺍﻟ َﻌ ُ‬ ‫ﻱ َﺣ ِﺪ ٍ‬ ‫ﻮﻥ‪١ ".‬‬ ‫ﮏ ِﺑﺎﻟ ِّ‬ ‫ﻌﺪﺍﻪﻠﻟِ َﻭ ﺁﻳﺎﺗِﻪِ ُﻳ ْﻮﻣِ ُﻨ َ‬ ‫ﻳﺚ َﺑ َ‬ ‫َﻋ َﻠ ْﻴ َ‬ ‫ْﺤﻖ َﻓ ِﺒ َﺎ ِّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪ ‪٦‬‬

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‫ﺹ ‪١٣٦‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﻳﻦ ﺍﺳﺖ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﺍﺯ ﺳﻤﺎء ﻫﻮﻳّﻪ‪ ،‬ﻣﻰ ﺧﻮﺍﻧﻴﻢ ﺑﺮ‬ ‫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 ّ‬

‫ﺣﺠﺘﻰ ﻣﻤﮑﻦ ﻧﻪ ٕﺍ ّﻻ ﻣﺎ ﺷﺎء ﺭﺑّﮏ‪ .‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫ّ‬

‫ﺁﻳﺎﺕ ﺍﻪﻠﻟِ ُﺗ ْﺘ َﻠﻰ َﻋ َﻠ ْﻴﻪِ‬ ‫ﮑﻞِّ َﺍ ّﻓ ٍ‬ ‫ِ‬ ‫ﺎﮎ َﺍﺛ ْﻴ ٍﻢ َﻳ ْﺴ َﻤ ُﻊ‬ ‫" َﻭ ْﻳ ٌﻞ ِﻟ ُ‬ ‫ُﺛ ‪‬ﻢ ُﻳ ِ‬ ‫ﺴﻤ ْﻌ َﻬﺎ َﻓ َﺒ ِّﺸ ْﺮ ُﻩ‬ ‫ﺼ ‪‬ﺮ ُﻣ ْﺴ َﺘﮑ ِﺒﺮﴽ َﮐ ْ‬ ‫ﺎﻥ َﻟ ْﻢ َﻳ َ‬

‫ﻟﻴﻢ‪ ١".‬ﻳﻌﻨﻰ ﻭﺍﻯ ﺑﺮ ﺍﻓﮏ ﮐﻨﻨﺪﻩ ﮔﻨﻬﮑﺎﺭ ﮐﻪ ﻣﻰ ﺷﻨﻮﺩ ﺁﻳﺎﺕ‬ ‫ِﺑ َﻌ ٍ‬ ‫ﺬﺍﺏ َﺍ ٍ‬

‫ﻧﺎﺯﻟﻪ ﺍﺯ ﺳﻤﺎء ﻣﺸﻴّﺖ ﺍﻟﻬﻴّﻪ ﺭﺍ ﮐﻪ ﺧﻮﺍﻧﺪﻩ ﻣﻰ ﺷﻮﺩ ﺑﺮ ﺍﻭ‪ ،‬ﭘﺲ ﺍﺳﺘﮑﺒﺎﺭ‬

‫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 ّ‬

‫ِ‬ ‫ﻮﻥ‪.‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬ ‫ﺎﺱ ﻓﻰ‬ ‫ﺁﻳﺎﺕ َﺭﺑِّ ِﻬ ْﻢ َﻳ َﺘ َﻔ ّﺮ ُﺳ َ‬ ‫ﻣﻰ ﮐﻨﺪ َﻟﻮ َ‬ ‫ﮐﺎﻥ ﺍﻟﻨّ ُ‬

‫ﻣﻰ ﺷﻨﻮﻳﺪ ﮐﻪ ﺍﮔﺮ ﺍﺯ ﺁﻳﺎﺕ ﺍﻟﻬﻴّﻪ ﻗﺮﺍﺋﺖ ﺷﻮﺩ ﺍﺣﺪﻯ ﺍﻋﺘﻨﺎ ﻧﺪﺍﺭﺩ‬ ‫ﮐﻪ ﮔﻮﻳﺎ ﭘﺴﺖ ﺗﺮﻳﻦ ﺍﻣﺮﻫﺎ ﻧﺰﺩﺷﺎﻥ ﺁﻳﺎﺕ ﺍﻟﻬﻴّﻪ ﺍﺳﺖ ﻭ ﺣﺎﻝ‬

‫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 ‫ﺩﻳﺪ‪ .‬ﻭ ﻋﻨﻘﺮﻳﺐ ﺑﺎ ﺁﺑﺎﻯ ﺧﻮﺩ ﺩﺭ ﻧﺎﺭ ﻣﻘ ّﺮ ﺧﻮﺍﻫﻴﺪ ﻳﺎﻓﺖ‪ .‬ﻓﺎﻟﻨّﺎﺭ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪ ‪٨-٧‬‬

‫ﺹ ‪١٣٧‬‬ ‫ِﻤﻴﻦ‪ .‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻭ‬ ‫ﺲ َﻣ ْﺜ َﻮﻯ ّ‬ ‫َﻣ ْﺜ ُ‬ ‫ﺍﻟﻈﺎﻟ َ‬ ‫ﻮﺍﻫ ْﻢ َﻓ ِﺒ‪َ ‬‬

‫ﺍﺏ‬ ‫ﺨ َﺬﻫﺎ ُﻫ ُﺰﻭﴽ ﺍﻭ َﻟ‪َ ِٔ ‬‬ ‫ﻦ ﺁﻳﺎ ِﺗ َﻨﺎ َﺷ ْﻴﺌﴼ ﺍﺗ‪َ ‬‬ ‫ِﻢ ﻣِ ْ‬ ‫ٕﺍ َﺫﺍ َﻋﻠ َ‬ ‫ﮏ َﻟ ُﻬ ْﻢ َﻋ َﺬ ٌ‬

‫ﻬﻴﻦ‪ ١".‬ﻳﻌﻨﻰ ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﻋﺎﻟﻢ ﺷﻮﺩ ﺍﺯ ﺁﻳﺎﺕ ﻣﺎ ﺷﻴﺌﻰ ﺭﺍ‪ ،‬ﺍﺧﺬ‬ ‫ُﻣ ٌ‬

‫ﻣﻰ ﻧﻤﺎﻳﺪ ﺁﻥ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﺍﺳﺘﻬﺰﺍء ﺍﺯ ﺑﺮﺍﻯ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻋﺬﺍﺑﻰ‬ ‫ﺧﻮﺍﺭ ﮐﻨﻨﺪﻩ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﺳﺘﻬﺰﺍء ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻣﻰ ﮔﻔﺘﻨﺪ ﻣﻌﺠﺰﻩ‬

‫ﺩﻳﮕﺮ ﻇﺎﻫﺮ ﻧﻤﺎ ﻭ ﺑﺮﻫﺎﻥ ﺩﻳﮕﺮ ﺑﻴﺎﻭﺭ‪ .‬ﺁﻥ ﻳﮑﻰ " َﻓ َﺎ ْﺳ ِﻘ ْﻂ َﻋ َﻠ ْﻴ َﻨﺎ‬

‫ﺍﻟﺤ ‪‬ﻖ‬ ‫ﺍﻟﺴ َﻤﺎء" ‪ ٢‬ﻣﻰ ﮔﻔﺖ ﻭ ﺩﻳﮕﺮ " ٕﺍﻥ َ‬ ‫ﻦ ّ‬ ‫ﮐﺎﻥ َﻫ َﺬﺍ ُﻫ َﻮ َ‬ ‫ﮐِ َﺴﻔﴼ ﻣِ َ‬

‫ﺍﻟﺴ َﻤﺎء‪ ٣ ".‬ﻣﺬﮐﻮﺭ ﻣﻰ ﺩﺍﺷﺖ‪.‬‬ ‫ﻣِ ﻦ ِﻋ ْﻨ ِﺪ َ‬ ‫ﻦ ّ‬ ‫ﺠﺎ َﺭ ًﺓ ﻣِ َ‬ ‫ﮎ َﻓ َﺎ ْﻣﻄِ ْﺮ َﻋ َﻠﻴ َﻨﺎ ِﺣ َ‬

‫ﺑﻪ ﻣﺜﻞ ﻳﻬﻮﺩﺍﻥ ﻋﻬﺪ ﻣﻮﺳﻰ ﮐﻪ ﺗﺒﺪﻳﻞ ﻧﻤﻮﺩﻧﺪ ﻣﺎﺋﺪﻩ ﺳﻤﺎﺋﻴّﻪ ﺭﺍ‬ ‫ﺑﻪ ﺍﺷﻴﺎﻯ ﺧﺒﻴﺜﻪ ﺳﻴﺮ ﻭ ﭘﻴﺎﺯ‪ ،‬ﺁﻥ ﻗﻮﻡ ﻫﻢ ﻃﻠﺐ ﺗﺒﺪﻳﻞ‬

‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﺭﺍ ﺑﻪ ﻇﻨﻮﻧﺎﺕ ﻧﺠﺴﻪ ﮐﺜﻴﻔﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬

‫ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﻣﺎﺋﺪﻩ ﻣﻌﻨﻮﻳّﻪ ﺍﺯ ﺳﻤﺎء ﺭﺣﻤﺖ ﺍﻟﻬﻴّﻪ ﻭ‬

‫ﻏﻤﺎﻡ ﻣﮑﺮﻣﺖ ﺳﺒﺤﺎﻧﻴّﻪ ﻧﺎﺯﻝ ﺍﺳﺖ ﻭ ﺑﺤﻮﺭ ﺣﻴﻮﺍﻥ ﺩﺭ ﺭﺿﻮﺍﻥ‬

‫ﺟﻨﺎﻥ ﺑﻪ ﺍﻣﺮ ﺧﺎﻟﻖ ﮐﻦ ﻓﮑﺎﻥ ﺩﺭ ﻣﻮﺝ ﻭ ﺟﺮﻳﺎﻥ ﻭ ﺟﻤﻴﻊ ﭼﻮﻥ‬

‫ﮐﻼﺏ ﺑﺮ ﺍﺟﺴﺎﺩ ﻣﻴّﺘﻪ ﻣﺠﺘﻤﻊ ﺁﻣﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﺑﺮﮐﻪ ﺷﻮﺭ ﮐﻪ ﻣﻠﺢ‬

‫ﺍﺟﺎﺝ ﺍﺳﺖ ﻗﺎﻧﻊ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺳﺒﺤﺎﻥ ﺍﻪﻠﻟ‪ ،‬ﮐﻤﺎﻝ ﺗﺤﻴّﺮ ﺣﺎﺻﻞ ﺍﺳﺖ‬

‫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

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‫‪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

‫‪ ٢٣١‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ ٕﺍ َﺫﺍ ُﺗ ْﺘ َﻠﻰ َﻋ َﻠ ْﻴ ِﻬﻢ ﺁﻳﺎ ُﺗﻨﺎ َﺑﻴِّ ٍ‬ ‫ﻨﺎﺕ‬ ‫ﺠ َﺘ ُﻬ ْﻢ ٕﺍ ّﻻ َﺍ ْﻥ َﻗﺎ ُﻟﻮﺍ ﺍ‪ُ ‬ﺘﻮﺍ ِﺑﺂﺑﺎ‪ِٔ‬ﻨﺎ ٕﺍﻥ ُﮐﻨ ُﺘ ْﻢ‬ ‫َﻣﺎ َﮐ َ‬ ‫ﺎﻥ ُﺣ ‪‬‬

‫ﺻ ِ‬ ‫ﻦ‪ ١" .‬ﻳﻌﻨﻰ ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﺗﻼﻭﺕ ﮐﺮﺩﻩ ﻣﻰ ﺷﻮﺩ ﺑﺮ ﺍﻳﺸﺎﻥ ﺁﻳﺎﺕ ﻣﺎ‪ ،‬ﻧﻴﺴﺖ‬ ‫ﺎﺩﻗِ ْﻴ َ‬ ‫َ‬

‫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 ّ‬ ‫ّ‬

‫ِ‬ ‫ﻭﻥ‪ .‬ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺁﻳﻪ‬ ‫ﮐﻔﺎﻳﺖ ﻣﻰ ﮐﻨﺪ َﻟﻮ َﺍﻧ ُﺘﻢ ﻓﻰ‬ ‫ﺁﻳﺎﺕ ﺍﻪﻠﻟِ َﺗ َﺘ َﻔ ‪‬‬ ‫ﮑ ُﺮ َ‬ ‫‪ -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

‫‪٢٣٢‬‬

‫ﺣﺠﺖ ﻧﻤﻰ ﺷﻮﺩ ﺯﻳﺮﺍ ﮐﻪ‬ ‫ﻣﻰ ﮔﻮﻳﻨﺪ ﮐﺘﺎﺏ ﻭ ﺁﻳﺎﺕ ﺍﺯ ﺑﺮﺍﻯ ﻋﻮﺍﻡ ّ‬

‫ﺣﺠﺖ ﺍﺳﺖ ﺑﺮ‬ ‫ﻧﻤﻰ ﻓﻬﻤﻨﺪ ﻭ ﺍﺣﺼﺎء ﻧﻤﻰ ﮐﻨﻨﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﻗﺮﺁﻥ ّ‬ ‫ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﻋﺎﻟﻢ‪ .‬ﺍﮔﺮ ﻗ ّﻮﻩ ﺍﺩﺭﺍﮎ ﺁﻥ ﺩﺭ ﻣﺮﺩﻡ ﻧﺒﻮﺩ ﭼﮕﻮﻧﻪ‬

‫ﮐﻞ ﻭﺍﻗﻊ ﻣﻰ ﺷﺪ؟ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ‪ ،‬ﺑﺮ ﻣﻌﺮﻓﺖ ﺍﻟﻬﻴّﻪ ﻫﻢ‬ ‫ﺣﺠﺖ ﺑﺮ ّ‬ ‫ّ‬ ‫ﻧﻔﺴﻰ ﻣﮑﻠّﻒ ﻧﻴﺴﺖ ﻭ ﻻﺯﻡ ﻧﻪ ﺯﻳﺮﺍ ﮐﻪ ﻋﺮﻓﺎﻥ ﺍﻭ ﺍﻋﻈﻢ ﺍﺯ‬

‫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 ّ‬ ‫ﭘﺴﻨﺪﻳﺪﻩ ﺗﺮﻧﺪ‪ .‬ﻭ ﻓﻬﻢ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻴّﻪ ﻭ ﺩﺭﮎ ﺑﻴﺎﻧﺎﺕ ﺣﻤﺎﻣﺎﺕ‬

‫ﻣﻌﻨﻮﻳّﻪ 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 ‫ِﺼﻴﻦ ﻣِ ﻦ‬ ‫ِﻠﻤﺨﻠ‬ ‫ﺣﮑﻤﺖ ﻭ ﻻﻟﻪ ﻫﺎﻯ ﻣﻌﺮﻓﺖ ﺗﺰﻳﻴﻦ ﻳﺎﻓﺘﻪ‪َ .‬ﻓ ُﻄﻮﺑﻰ ﻟ ُ‬ ‫َ‬

‫‪" :‬‬ ‫‪‬ﺬﻳﻦ َﮐ َﻔ ُﺮﻭﺍ ِﺑ ِ‬ ‫ﺂﻳﺎﺕ‬ ‫ﻈﻴﻢ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ﺍﻟ َ‬ ‫ﻮﻡ َﻋ ٍ‬ ‫َﺍﻧﻮﺍ ِﺭ َﻳ ٍ‬ ‫ﺍﺏ‬ ‫ﻦ َﺭ ْﺣ َﻤﺘِﻰ َﻭ ﺍﻭﻟ‪َ ِٔ ‬‬ ‫ﺍﻪﻠﻟ َﻭ ﻟِﻘﺎ‪ِٔ‬ﻪِ ﺍﻭﻟ‪َ ِٔ ‬‬ ‫ﮏ َﻳ‪ُ ِٔ ‬ﺴﻮﺍ ﻣِ ْ‬ ‫ﮏ َﻟ ُﻬ ْﻢ َﻋ َﺬ ٌ‬

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‫ﺹ ‪١٤٠‬‬

‫‪" :‬‬ ‫ﻮﻥ َﺍ‪ِٔ‬ﻨّﺎ َﻟ َﺘﺎﺭﮐﻮﺍ ﺁﻟ َِﻬ ِﺘﻨﺎ‬ ‫ﻟﻴﻢ‪ ١".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َﻳ ُﻘﻮ ُﻟ َ‬ ‫َﺍ ٌ‬

‫ﺎﻋ ٍﺮ َﻣﺠ ُﻨ ٍ‬ ‫ِﺸ ِ‬ ‫ﻮﻥ‪ ٢ ".‬ﻣﻀﻤﻮﻥ ﺍﻳﻦ ﺁﻳﻪ ﻭﺍﺿﺢ ﺍﺳﺖ‪ .‬ﻣﺸﺎﻫﺪﻩ‬ ‫ﻟ َ‬ ‫ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺗﻨﺰﻳﻞ ﺁﻳﺎﺕ ﭼﻪ ﻣﻰ ﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﻣﺎ ﺗﺮﮎ‬

‫ﮐﻨﻨﺪﻩ ﺍﻳﻢ ﺧﺪﺍﻳﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺷﺎﻋﺮﻯ ﻣﺠﻨﻮﻥ ؟ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ‬ ‫ﺷﺎﻋﺮ ﻣﻰ ﻧﺎﻣﻴﺪﻧﺪ ﻭ ﺑﻪ ﺁﻳﺎﺕ ﺍﻟﻬﻴّﻪ ﺳﺨﺮﻳّﻪ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ‬

‫ﻣﻰ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺍﺳﺎﻃﻴﺮ ﺍ ّﻭﻟﻴﻦ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﮐﻠﻤﺎﺗﻰ ﺍﺳﺖ‬ ‫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 ‫ﻗﺒﻞ ﺗﺮﮐﻴﺐ ﻧﻤﻮﺩﻩ ﻭ ﻳﺎ ﮐﻠﻤﺎﺗﻰ ﺍﺳﺖ ﻣﻐﻠﻮﻁ‪َ .‬ﻗﺪ َﮐ ُﺒ َﺮ َﻗﻮ ُﻟ ُﻬﻢ َﻭ‬

‫ﺣﺪ ُﻫﻢ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺍﻧﮑﺎﺭﻫﺎ ﻭ‬ ‫ﺻ ُﻐ َﺮ َﺷﺄ ُﻧ ُﻬﻢ َﻭ ‪‬‬ ‫‪َ ٢٣٦‬‬ ‫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 ‫ّ‬

‫ﺍﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ﻣﺸﻌﺮ ﺑﺮ ﺟﻤﻴﻊ ﻣﻄﺎﻟﺐ ﺍﻟﻬﻴّﻪ ﻭ ُﻣﺪﻝّ ﺑﺮ‬

‫‪" :‬‬ ‫ﮑ ْﻢ‬ ‫ﻋﺪﻡ ﺍﻧﻘﻄﺎﻉ ﻓﻴﻮﺿﺎﺕ ﺭﺣﻤﺎﻧﻴّﻪ ﺍﺳﺖ ﻧﺎﺯﻝ ﺷﺪ َﻭ َﻟ َﻘ ْﺪ َﺟﺎ‪ُ ‬‬

‫ﺎﺕ َﻓ َﻤﺎ ِﺯ ْﻟ ُﺘ ْﻢ ﻓﻰ َﺷ ٍّ‬ ‫ﻦ َﻗ ْﺒ ُﻞ ِﺑﺎ ْﻟ َﺒﻴِّ َﻨ ِ‬ ‫ﮑ ْﻢ‬ ‫ﮏ ﻣِ ‪‬ﻤﺎ ﺟﺎ‪ُ ‬‬ ‫ﻒ ﻣِ ْ‬ ‫ﻮﺳ ُ‬ ‫ُﻳ ُ‬ ‫ﻦ َﺑ ِ‬ ‫ﻻ‬ ‫ﻌﺪﻩِ َﺭ ُﺳﻮ ً‬ ‫ﺑﻪ َﺣﺘّﻰ ٕﺍ َﺫﺍ َﻫ َﻠ َ‬ ‫ﻦ َﻳ ْﺒ َﻌ َ‬ ‫ﺚ ﺍﻪﻠﻟُ ﻣِ ْ‬ ‫ﮏ ُﻗﻠ ُﺘ ْﻢ َﻟ ْ‬

‫ِﮏ ُﻳ ِ‬ ‫ﺎﺏ‪ ٣".‬ﻭ ﺑﻪ ﺗﺤﻘﻴﻖ ﺁﻣﺪ ﺷﻤﺎ ﺭﺍ ﻳﻮﺳﻒ ﺍﺯ‬ ‫ﻀ ‪‬ﻞ ﺍﻪﻠﻟُ َﻣﻦ ُﻫ َﻮ ُﻣ ْﺴ ِﺮ ٌ‬ ‫َﮐﺬﻟ َ‬ ‫ﻑ ُﻣ ْﺮ َﺗ ٌ‬ ‫‪ -‬ﺳﻮﺭﻫﻌﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬

‫‪-‬‬

‫‪٣‬ﺳﻮﺭﻩ ﻏﺎﻓﺮ)ﻣﺆﻣﻦ(‪ ،‬ﺁﻳﻪ ‪٣٤‬‬

‫‪ -٢‬ﺳﻮﺭﻩ ﺻﺎ ّﻓﺎﺕ‪ ،‬ﺁﻳﻪ ‪٣٦‬‬

‫ﺹ ‪١٤١‬‬ ‫ﺷﮏ ﺍﺯ ﺁﻧﭽﻪ ﺁﻣﺪ ﺷﻤﺎ‬ ‫ﭘﻴﺶ ﺑﺎ ﺑﻴّﻨﻪ ﻫﺎ‪ ،‬ﭘﺲ ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩﻳﺪ ﺩﺭ‬ ‫ّ‬

‫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

‫ﻣﻰ ﺑﻴﻨﻰ ﮐﻪ ﭼﮕﻮﻧﻪ ﺑﻪ ﻣﺜﻞ ﺍﻣﻢ ﻗﺒﻞ ﺑﻪ ﺫﮐﺮ ﺧﺎﺗﻢ ﺍﻟﻨّﺒﻴّﻴﻦ ﻣﺤﺘﺠﺐ‬ ‫ﮔﺸﺘﻪﺍﻧﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﻣﻘ ّﺮﻧﺪ ﺑﺮ ﺍﻳﻨﮑﻪ "ﻣﺎ َﻳ ْﻌ َﻠ ُﻢ َﺗﺄ ِﻭﻳ َﻠ ُﻪ ٕﺍ ّﻻ‬

‫ﺍﻪﻠﻟُ َﻭﺍﻟ ّﺮ ِ‬ ‫ﻠﻢ‪ ١ ".‬ﺑﻌﺪ ﮐﻪ ﺭﺍﺳﺦ ﺩﺭ ﻋﻠﻮﻡ ﻭ ﺍ ّﻣﻬﺎ ﻭ‬ ‫ﺍﺳ ُ‬ ‫ﺨ َ‬ ‫ﻮﻥ ﻓِ ﻰ ﺍﻟﻌِ ِ‬ ‫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 ّ‬

‫ﺿﻠ ُ‪‬ﻪ ﺍﻪﻠﻟُ َﻋﻠﻰ ِﻋ ْﻠ ٍﻢ ﻭ‬ ‫ﺖ َﻣ ِﻦ ﺍﺗ‪َ ‬‬ ‫ﻟﻬ ُﻪ ﻫ َﻮﺍ ُﻩ ﻭ َﺍ َ‬ ‫ﺨ َﺬ ٕﺍ َ‬ ‫" َﺍ َﻓ َﺮ َﺍ ْﻳ َ‬

‫ﻦ‬ ‫ﺼ ِﺮﻩِ ِﻏ َﺸﺎ َﻭ ًﺓ َﻓ َﻤ ْ‬ ‫َﺧ َﺘ َﻢ َﻋﻠﻰ َﺳ ْﻤﻌِ ﻪِ ﻭ َﻗ ْﻠ ِﺒﻪِ ﻭ َﺟ َﻌ َﻞ َﻋﻠﻰ َﺑ َ‬ ‫ﻭﻥ‪ ١ ".‬ﻳﻌﻨﻰ ﺁﻳﺎ ﺩﻳﺪﻯ ﺁﻥ‬ ‫ﻦ َﺑ ْﻌ ِﺪ ﺍﻪﻠﻟِ َﺍ َﻓﻼ َﺗ َﺬ ‪‬ﮐ ُﺮ َ‬ ‫َﻳ ْﻬ ِﺪﻳﻪِ ﻣِ ْ‬

‫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؟‬

‫ﻠﻢ"‪٢ ،‬ﺍﮔﺮ ﭼﻪ‬ ‫‪ ٢٣٨‬ﺁﻳﺎ ﭘﻨﺪ ﻧﻤﻰ ﮔﻴﺮﻳﺪ؟ ﺩﺭ ﻣﻌﻨﻰ" َﻭ َﺍﺿﻠ ُ‪‬ﻪ ﺍﻪﻠﻟ َﻋﻠﻰ ِﻋ ٍ‬ ‫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 ّ‬ ‫ﻋﻠﻮﻡ ﺧﻮﺩ ﮐﻪ ﺍﺯ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﻧﺎﺷﻰ ﮔﺸﺘﻪ‬ ‫ﻣﺘﻤﺴﮏ ﺷﺪﻩ ﺑﺮ‬ ‫ّ‬

‫ﻴﻢ َﺍﻧ ُﺘ ْﻢ‬ ‫ﻧﺒﺄ ﺍﻟﻬﻰ ﻭ ﺍﻣﺮ ﺍﻭ ﺍﺣﺘﺠﺎﺝ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ُ " .‬ﻗ ْﻞ ُﻫ َﻮ َﻧ َﺒﺎ‪َ ‬ﻋﻈِ ٌ‬

‫‪" :‬‬ ‫ﻬﻢ‬ ‫ﺿ َ‬ ‫ﻮﻥ‪ ٣".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ٕﺍ َﺫﺍ ُﺗ ْﺘﻠﻰ َﻋ َﻠ ْﻴ ْ‬ ‫َﻋ ْﻨ ُﻪ ُﻣﻌ ِﺮ ُ‬

‫ﺁﻳﺎ ُﺗﻨﺎ َﺑﻴِّ َﻨ ٍ‬ ‫ﺼ ‪‬ﺪ ُﮐ ْﻢ‬ ‫ﺎﺕ َﻗﺎ ُﻟﻮﺍ ﻣﺎ َﻫ َﺬﺍ ٕﺍ ّﻻ َﺭ ُﺟ ٌﻞ ُﻳ ُ‬ ‫ﺮﻳﺪ َﺍ ْﻥ َﻳ ُ‬

‫ﺮﻯ‪٤".‬‬ ‫ﺎﻥ َﻳ ْﻌ ُﺒ ُﺪ ﺁﺑﺎ ُﺅ ُﮐ ْﻢ ﻭ َﻗﺎ ُﻟﻮﺍ ﻣﺎ َﻫﺬﺍ ٕﺍ ّﻻ ٕﺍ ٌ‬ ‫َﻋ ّﻤﺎ َﮐ َ‬ ‫ﻓﮏ ُﻣ ْﻔ َﺘ ً‬

‫ﺍﻟﺤﻖ ﻳﻘﻮﻝ ‪ :‬ﻭ ﭼﻮﻥ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ﺑﺮ ﺍﻳﺸﺎﻥ‪ ،‬ﻳﻌﻨﻰ ﺑﺮ ﺁﻥ ﮐﻔﺮﻩ ﻓﺠﺮﻩ‪ ،‬ﺁﻳﺎﺕ‬ ‫ﻭ‬ ‫ّ‬ ‫ِ‬ ‫ﺣﻖ ﺑﻰ ﺧﺒﺮﺍﻥ‪ ،‬ﻧﻴﺴﺖ‬ ‫ﻗﺪﺳﻴّﻪ ﺍﺣﺪﻳّﻪ‪ ،‬ﮔﻮﻳﻨﺪ ﺁﻥ‬ ‫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

‫‪٢٣٩‬‬

‫ﺍﻟﻬﻰ ﻭ ﻧﻮﺍﻯ ﺧﻮﺵ ﺻﻤﺪﺍﻧﻰ ﺭﺍ ﮐﻪ ﭼﮕﻮﻧﻪ ﺩﺭ ﺗﻠﻮﻳﺢ‪ ،‬ﺍﻧﺬﺍﺭ‬ ‫ﻓﺮﻣﻮﺩﻩ ﻣﮑﺬّ ﺑﻴﻦ ﺁﻳﺎﺕ ﺭﺍ ﻭ ﺑﻴﺰﺍﺭﻯ ﺟﺴﺘﻪ ﻣﻨﮑﺮﻳﻦ ﮐﻠﻤﺎﺕ‬ ‫ﻗﺪﺳﻴّﻪ 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 ﻗِ َﺪﻡ ﻫﺪﺍﻳﺖ‬

‫ﻣﻰ ﻓﺮﻣﻮﺩ ﻭ ﺁﻥ ﻓﻘﻴﺮﺍﻥ ﺣﻘﻴﻘﻰ ﺭﺍ ﺑﻪ ﺷﺮﻳﻌﻪ ﻗﺪﺳﻴّﻪ ﻏﻨﺎ ﺩﻻﻟﺖ‬

‫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 ‫ﺻﻤﺪﺍﻧﻰ ﺩﺭ ﺟﻤﻴﻊ ﺍﻭﺭﺍﻕ ﻭ ﮐﻠﻤﺎﺕ‪ ،‬ﺍﻧﺬﺍﺭ ﻓﺮﻣﻮﺩﻩ ﻣﮑﺬّ ﺑﻴﻦ ﻭ‬ ‫ﻣﻌﺮﺿﻴﻦ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﺭﺍ ﻭ ﺑﺸﺎﺭﺕ ﻓﺮﻣﻮﺩﻩ ﻣﻘﺒﻠﻴﻦ ﺁﻥ ﺭﺍ‪ ،‬ﺑﺎ‬

‫ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﻘﺪﺭ ﺍﻋﺘﺮﺍﺿﺎﺕ ﮐﻪ ﺑﺮ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﺍﺯ ﺳﻤﺎﻭﺍﺕ‬ ‫ﻗﺪﺳﻴّﻪ ﺑﺪﻋﻴّﻪ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﭼﺸﻢ ﺍﻣﮑﺎﻥ ﭼﻨﻴﻦ ﻓﻀﻠﻰ‬

‫ﻧﺪﻳﺪﻩ ﻭ ﻗ ّﻮﻩ ﺳﻤﻊ ﺍﮐﻮﺍﻥ ﭼﻨﻴﻦ ﻋﻨﺎﻳﺘﻰ ﻧﺸﻨﻴﺪﻩ ﮐﻪ ﺁﻳﺎﺕ ﺑﻪ‬

‫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 ‫ﮐﻪ ﻫﻨﻮﺯ ﺍﺣﺪﻯ ﺍﺣﺼﺎ ﻧﻨﻤﻮﺩﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺑﻴﺴﺖ ﻣﺠﻠّﺪ ﺍﻻٓﻥ ﺑﻪ‬ ‫ﺩﺳﺖ ﻣﻰ ﺁﻳﺪ ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ ﮐﻪ ﻫﻨﻮﺯ ﺑﻪ ﺩﺳﺖ ﻧﻴﺎﻣﺪﻩ ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ‬ ‫ﻫﻢ ﮐﻪ ﺗﺎﺭﺍﺝ ﺷﺪﻩ ﻭ ﺑﻪ ﺩﺳﺖ ﻣﺸﺮﮐﻴﻦ ﺍﻓﺘﺎﺩﻩ ﻭ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ‬ ‫‪٢٤١‬‬

‫ﮑﺮ ﻧﻤﻮﺩ ﻭ‬ ‫ﭼﻪ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﻯ ﺑﺮﺍﺩﺭ‪ ،‬ﺑﺎﻳﺪ ﭼﺸﻢ ﮔﺸﻮﺩ ﻭ ﺗﻔ ّ‬

‫ﻣﻠﺘﺠﻰ ﺑﻪ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻴّﻪ ﺷﺪ ﮐﻪ ﺷﺎﻳﺪ ﺍﺯ ﻣﻮﺍﻋﻆ ﻭﺍﺿﺤﻪ ﮐﺘﺎﺏ‬

‫ﭘﻨﺪ ﮔﻴﺮﻳﻢ ﻭ ﺍﺯ ﻧﺼﺎﺋﺢ ﻣﺬﮐﻮﺭﻩ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺘﻨﺒّﻪ ﺷﻮﻳﻢ‪ ،‬ﺍﻋﺘﺮﺍﺽ‬

‫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 ‫ﻓﻀﺎﻯ ﺭﺣﻤﺖ ﻭﺍﺭﺩ ﺷﻮﻳﻢ ﻭ ﺩﺭ ﺷﺎﻃﻰ ﻓﻀﻞ ﻣﺴﮑﻦ ﻳﺎﺑﻴﻢ‪َ .‬ﻭ ٕﺍﻧّ ُﻪ‬

‫‪ِ ٢٤٢‬ﺑ ِ‬ ‫ﺣﻴﻢ ‪.‬‬ ‫ﻌﺒﺎﺩﻩِ َﻟ َﻐ ُﻔﻮ ٌﺭ َﺭ ٌ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‬

‫‪:‬‬

‫" ُﻗ ْﻞ ﻳﺎ َﺍ ْﻫ َﻞ ِ‬ ‫ﻮﻥ ﻣﻨ‪‬ﺎ ٕﺍ ّﻻ َﺍ ْﻥ ﺁ َﻣﻨ‪‬ﺎ ِﺑﺎﻪﻠﻟِ َﻭ َﻣﺎ‬ ‫ﺘﺎﺏ َﻫﻞ َﺗ ْﻨ ِﻘ ُﻤ َ‬ ‫ﺍﻟﮑ ِ‬ ‫ﻦ َﻗ ْﺒ ُﻞ ﻭ َﺍ ‪‬ﻥ َﺍ ْﮐ َﺜ َﺮ ُﮐ ْﻢ َﻓ ِ‬ ‫ﻮﻥ‪١ ".‬‬ ‫ﺎﺳ ُﻘ َ‬ ‫ُﺍ ْﻧ ِﺰ َﻝ ٕﺍ َﻟ ْﻴ َﻨﺎ ﻭ َﻣﺎ ُﺍ ْﻧ ِﺰ َﻝ ﻣِ ْ‬

‫ﺣﺠﻴّﺖ ﺁﻳﺎﺕ‬ ‫ﭼﻘﺪﺭ ﻭﺍﺿﺢ ﺍﺳﺖ ﻣﻘﺼﻮﺩ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﭼﻪ ﻣﺒﺮﻫﻦ ﺍﺳﺖ ّ‬

‫ﻣﻨﺰﻟﻪ‪ .‬ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻭﻗﺘﻰ ﻧﺎﺯﻝ ﺷﺪ ﮐﻪ ﮐ ّﻔﺎﺭ ﺑﻪ ﺍﺳﻼﻡ ﺍﺫﻳّﺖ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﻧﺴﺒﺖ ﮐﻔﺮ‬ ‫ﻣﻰ ﺩﺍﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﻧﺴﺒﺖ ﻣﻰ ﺩﺍﺩﻧﺪ ﺑﻪ ﺍﺻﺤﺎﺏ ﺁﻥ ﺣﻀﺮﺕ ﮐﻪ‬ ‫ﺑﻪ ﺧﺪﺍ ﮐﺎﻓﺮ ﺷﺪﻩ ﺍﻳﺪ ﻭ ﺑﻪ ﺳﺎﺣﺮﻯ ﮐﺬّ ﺍﺏ ﻣﺆﻣﻦ ﻭ ﻣﻮﻗﻦ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‪ ،‬ﺁﻳﻪ ‪٥٩‬‬

‫ﺹ ‪١٤٥‬‬ ‫ﮔﺸﺘﻪ ﺍﻳﺪ‪ .‬ﻭ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﮐﻪ ﻫﻨﻮﺯ ﺍﻣﺮ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻗ ّﻮﺕ‬

‫ﻧﺪﺍﺷﺖ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﻭ ﻣﮑﺎﻥ ﮐﻪ ﺩﻭﺳﺘﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻣﻼﻗﺎﺕ‬ ‫ﺳﺐ ﺑﺮ ﺁﻥ ﻣﻘﺒﻠﻴﻦ ٕﺍﻟﻰ‬ ‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻧﻬﺎﻳﺖ ﺍﺫﻳّﺖ ﻭ ﺯﺟﺮ ﻭ ﺭﺟﻢ ﻭ‬ ‫ّ‬

‫ﺍﻪﻠﻟ ﻣﻌﻤﻮﻝ ﻣﻰ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻭﻗﺖ ﺍﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﺍﺯ ﺳﻤﺎء‬

‫ﺍﺣﺪﻳّﻪ ﻧﺎﺯﻝ ﺷﺪ ﺑﻪ ﺑﺮﻫﺎﻧﻰ ﻭﺍﺿﺢ ﻭ ﺩﻟﻴﻠﻰ ﻻﺋﺢ‪ .‬ﻭ ﺗﻌﻠﻴﻢ ﻓﺮﻣﻮﺩ‬

‫ﺍﺻﺤﺎﺏ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﮐﻪ ﺑﮕﻮﺋﻴﺪ ﺑﻪ ﮐﺎﻓﺮﺍﻥ ﻭ ﻣﺸﺮﮐﺎﻥ ﮐﻪ ﺁﻳﺎ‬

‫ﺍﺫﻳّﺖ 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 ‫ﺑﺪﻳﻌﻪ ﺍﻟﻬﻴّﻪ ﺭﺍ ﮐﻪ ﺑﺮ‬ ‫ّ‬

‫ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﻧﺎﺯﻝ ﺷﺪ ﺟﻤﻴﻊ ﺭﺍ ﻣﻦ ﻋﻨﺪﺍﻪﻠﻟ ﺩﺍﻧﺴﺘﻴﻢ ﻭ ﺗﺼﺪﻳﻖ ﻭ‬ ‫ﺍﺫﻋﺎﻥ ﻧﻤﻮﺩﻳﻢ‪ .‬ﻭ ﺍﻳﻦ ﺩﻟﻴﻠﻰ ﺍﺳﺖ ﮐﻪ ﺳﻠﻄﺎﻥ ﺍﺣﺪﻳّﻪ ﺗﻌﻠﻴﻢ‬

‫ﻓﺮﻣﻮﺩﻩ ﻋﺒﺎﺩ ﺧﻮﺩ ﺭﺍ‪ .‬ﻣﻊ ﺫﻟﮏ ﺁﻳﺎ ﺟﺎﺋﺰ ﺍﺳﺖ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺪﻳﻌﻪ‬

‫‪٢٤٣‬‬

‫ﮐﻪ ﺍﺣﺎﻃﻪ ﻓﺮﻣﻮﺩ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺭﺍ‪ ،‬ﺍﺯ ﺁﻥ ﻣﻌﺮﺽ ﺷﻮﻧﺪ ﻭ ﺧﻮﺩ‬ ‫ﺭﺍ ﺍﺯ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﺩﺍﻧﻨﺪ؟ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﻣﺆﻣﻦ ﺷﻮﻧﺪ ُﻣﻨﺰﻝ ﺁﻳﺎﺕ ﺭﺍ؟ ﺑﻪ‬

‫ﺍﻳﻦ ﺍﺳﺘﺪﻻﻝ ﮐﻪ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ ﻣﻘ ّﺮﻳﻦ ﺭﺍ ﺍﺯ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﻣﺤﺴﻮﺏ‬ ‫ﺛﻢ ﺣﺎﺷﺎ ﮐﻪ ﻣﻘﺒﻠﻴﻦ ﻭ ﻣﻘ ّﺮﻳﻦ ﺁﻳﺎﺕ ﺍﺣﺪﻳّﻪ ﺭﺍ ﺍﺯ‬ ‫ﻧﻔﺮﻣﺎﻳﺪ؟ ﺣﺎﺷﺎ ّ‬

‫ﺣﺠﺖ ﻣﺜﺒﺘﻪ ﺭﺍ ﺗﻬﺪﻳﺪ ﻓﺮﻣﺎﻳﺪ‪.‬‬ ‫ﺍﺑﻮﺍﺏ ﺭﺣﻤﺖ ﺧﻮﺩ ﺑﺮﺍﻧﺪ ﻭ‬ ‫ّ‬ ‫ﻣﺘﻤﺴﮑﻴﻦ ﺑﻪ ّ‬

‫ﻻﻣ ِﺮ ِﺑﮑﻠِﻤﺎﺗِﻪِ َﻭ‬ ‫ﺖ ﺍﻟ ِّ‬ ‫ﺤﻘ ُِّﻖ ﺍ َ‬ ‫ٕﺍﺫ ٕﺍﻧ‪ُ ‬ﻪ ُﻣ ْﺜ ِﺒ ُ‬ ‫ْﺤﻖ ِﺑﺂﻳﺎﺗِﻪِ َﻭ ُﻣ َ‬

‫ﺹ ‪١٤٦‬‬ ‫‪٢٤٤‬‬

‫ﺍﻟﻤ َﻬ ِ‬ ‫ﻦ ﺍﻟ َﻘﺪﻳ ُﺮ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪":‬‬ ‫ﻴﻤ ُ‬ ‫ﺍﻟﻤﻘ َﺘ ِﺪ ُﺭ ُ‬ ‫ٕﺍﻧ‪ُ ‬ﻪ َﻟ ُﻬ َﻮ ُ‬

‫ﻳﻬ ْﻢ‬ ‫ﺎﺱ َﻓ َﻠ َﻤ ُﺴﻮ ُﻩ ِﺑ َﺎ ْﻳ ِﺪ ِ‬ ‫َﻭ َﻟ ْﻮ َﻧ ‪‬ﺰ ْﻟ َﻨﺎ َﻋ َﻠ ْﻴ َ‬ ‫ﮏ ﮐِ ﺘﺎﺑﴼ ﻓِ ﻰ ﻗِ ْﺮ َﻃ ٍ‬

‫ﺒﻴﻦ‪ ١ " .‬ﻭ ﺍﮐﺜﺮﻯ ﺁﻳﺎﺕ‬ ‫َﻟ َﻘ َ‬ ‫ﻳﻦ َﮐ َﻔ ُﺮﻭﺍ ٕﺍ ْﻥ َﻫﺬﺍ ِﺍ ّﻻ ِﺳﺤ ٌﺮ ُﻣ ٌ‬ ‫ﺎﻝ ﺍﻟ ِ‪‬ﺬ َ‬

‫ﻓﺮﻗﺎﻧﻴّﻪ ﻣﺪﻝّ ﻭ ﻣﺸﻌﺮ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﻨﺪﻩ ﺍﺧﺘﺼﺎﺭ ﻧﻤﻮﺩﻡ ﺑﻪ ﺍﻳﻦ‬ ‫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

‫ﺣﻖ ﺩﻭﺭ ﮔﺸﺘﻴﻢ؟ ﺁﻳﺎ ﻧﺸﻨﻴﺪﻩ ﺍﻳﺪ ﮐﻪ ﺍﺯ ﺟﻤﻠﻪ ﻋﻠّﺖ ﺍﻳﻨﮑﻪ ﺑﻌﻀﻰ‬ ‫ّ‬ ‫ﺍﺯ ﺍﻧﺒﻴﺎء ﺍﻭﻟﻮ ﺍﻟﻌﺰﻡ ﺑﻮﺩﻧﺪ ﻧﺰﻭﻝ ﮐﺘﺎﺏ ﺑﻮﺩ ﺑﺮ ﺁﻧﻬﺎ؟ ﻭ ﺍﻳﻦ‬

‫ﻣﺴﻠّﻢ ﺍﺳﺖ‪ ،‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﺟﺎﺋﺰ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺻﺎﺣﺐ‬ ‫ﮐﺘﺐ ﮐﻪ ﭼﻨﺪﻳﻦ ﻣﺠﻠّﺪﺍﺕ ﺍﺯ ﺍﻭ ﻇﺎﻫﺮ ﺷﺪﻩ ﺑﻪ ﺣﺮﻑ ﻫﺎﻯ ﻓﻼﻥ‬ ‫‪ -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 ‫ﮔﺮﺩﻧﺪ؟ ﻭ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﮔﺬﺷﺘﻪ‪ ،‬ﺁﻳﺎ ﺍﺯ ﺍﻳﻦ َﻧ َﻔﺲ ﻗﺪﺳﻰ‬

‫ﻭ َﻧ ْﻔﺲ ﺭﺣﻤﺎﻧﻰ ﺍﺣﺘﺮﺍﺯ ﺟﻮﻳﻨﺪ ﻭ ﺍﺩﺑﺎﺭ ﻧﻤﺎﻳﻨﺪ ﻧﻤﻰ ﺩﺍﻧﻢ ﺑﻪ ﮐﻪ‬

‫ﮑ ٍّﻞ ِﻭ ْﺟ َﻬ ٌﺔ‬ ‫ﺗﻤﺴﮏ ﺟﻮﻳﻨﺪ ﻭ ﺑﻪ ﮐﺪﺍﻡ ﻭﺟﻪ ﺍﻗﺒﺎﻝ ﮐﻨﻨﺪ؟ ﺑﻠﻰ‪َ " ،‬ﻭ ِﻟ ُ‬ ‫ّ‬

‫ﻳﻦ ِ‬ ‫ﻴﻦ‪،‬‬ ‫ُﻫ َﻮ ُﻣ َﻮﻟّﻴﻬﺎ‪َ ١".‬ﻓ َﻘﺪ َﻫ َﺪ‬ ‫ﻴﻦ ﻓﻰ َ‬ ‫َ‬ ‫ﺠ ِ‬ ‫ﻫﺬ ِ‬ ‫ﺍﻟﺴﺒﻴ َﻠ ِ‬ ‫ﻳﻨﺎﮎ ‪‬‬ ‫ﺍﻟﻤ ْﻨ َﻬ َ‬

‫ﺍﻟﺤﻖ‬ ‫ﻌﺪ‬ ‫ُﺛ ‪‬ﻢ‬ ‫ﮏ‪َ .‬ﻭﻫﺬﺍ َﻗ ُ‬ ‫ِّ‬ ‫ﺍﻟﺤ ِّﻖ ﻭ ﻣﺎ َﺑ َ‬ ‫ﺍﻣﺶ َﻋﻠﻰ ﻣﺎ َﺗﺨﺘﺎ ُﺭ ِﻟ َﻨ ْﻔ ِﺴ َ‬ ‫ِ‬ ‫ﻮﻝ َ‬

‫ﻼﻝ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺍﺩﻟّﻪ ﺑﺮ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﺍﻣﺮ ﺁﻧﮑﻪ ﺩﺭ ﻫﺮ ﻋﻬﺪ ﻭ ‪٢٤٦‬‬ ‫ﺍﻟﻀ ُ‬ ‫ٕﺍ ّﻻ ‪‬‬ ‫ﻋﺼﺮ ﮐﻪ ﻏﻴﺐ ﻫﻮﻳّﻪ ﺩﺭ ﻫﻴﮑﻞ ﺑﺸﺮﻳّﻪ ﻇﺎﻫﺮ ﻣﻰ ﺷﺪ ﺑﻌﻀﻰ ﺍﺯ‬

‫ﻣﺮﺩﻣﻰ ﮐﻪ ﻣﻌﺮﻭﻑ ﻧﺒﻮﺩﻧﺪ ﻭ ﻋﻼﻗﻪ ﺑﻪ ﺩﻧﻴﺎ ﻭ ﺟﻬﺘﻰ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‬

‫ﺑﻪ ﺿﻴﺎء ﺷﻤﺲ ﻧﺒ ّﻮﺕ ﻣﺴﺘﻀﻰء ﻭ ﺑﻪ ﺍﻧﻮﺍﺭ ﻗﻤﺮ ﻫﺪﺍﻳﺖ ﻣﻬﺘﺪﻯ‬

‫ﻣﻰ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻟﻘﺎءﺍﻪﻠﻟ ﻓﺎﺋﺰ ﻣﻰ ﮔﺸﺘﻨﺪ‪ .‬ﻟﻬﺬﺍ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ‬

‫ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﻭ ﺍﻏﻨﻴﺎﻯ ﻋﻬﺪ ﺍﺳﺘﻬﺰﺍء ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻟﺴﺎﻥ‬ ‫‪" :‬‬ ‫ﻦ َﻗﻮﻣِ ﻪِ َﻣﺎ‬ ‫ﺁﻥ ﮔﻤﺮﺍﻫﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻓ َﻘ َ‬ ‫‪‬ﺬﻳﻦ َﮐ َﻔﺮﻭﺍ ﻣِ ْ‬ ‫ﺎﻝ ﺍ ْﻟ َﻤﻼ‪ ‬ﺍﻟ َ‬

‫‪‬ﺬﻳﻦ ُﻫ ْﻢ‬ ‫ﺮﺍﮎ ٕﺍ ّﻻ َﺑ َﺸﺮﴽ ﻣِ ْﺜ َﻠﻨﺎ ﻭ ﻣﺎ َﻧ َ‬ ‫َﻧ َ‬ ‫ﺮﺍﮎ ﺍﺗ‪َ ‬ﺒ َﻌﮏ ٕﺍ ّﻻ ﺍﻟ َ‬

‫ِ‬ ‫ِ‬ ‫ﻀ ٍﻞ ﺑﻞ‬ ‫ﺃﻱ ﻭ ﻣﺎ َﻧ َﺮﻯ َﻟ ُ‬ ‫ﻱ ﺍﻟ ّﺮ ِ‬ ‫ﻦ َﻓ ْ‬ ‫ﮑ ْﻢ َﻋ َﻠ ْﻴ َﻨﺎ ﻣِ ْ‬ ‫َﺍﺭﺍﺫ ُﻟﻨﺎ َﺑﺎﺩ َ‬

‫ﮑ ْﻢ َﮐ ِ‬ ‫ﻴﻦ‪ ٢ ".‬ﺍﻋﺘﺮﺍﺽ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﻣﻈﺎﻫﺮ ﻗﺪﺳﻴّﻪ ﻣﻰ ﮔﻔﺘﻨﺪ ﮐﻪ‬ ‫َﻧ ُﻈﻨ‪ُ ‬‬ ‫ﺎﺫ ِﺑ َ‬ ‫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 ‫ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﺩﻟﻴﻞ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‪ ،‬ﺍﺳﺘﺪﻻﻝ ﺑﺮ ﺑﻄﻼﻥ‬ ‫‪٢٤٧‬‬

‫ﺍﻟﺤﻖ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﺍ ّﻣﺎ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻇﻬﺮ ﻭ ﺳﻠﻄﻨﺖ‬ ‫ﻣﻦ ﻟﻪ‬ ‫ّ‬

‫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

‫ﺍﻧﻔﺲ ﻣﻀﻄﺮﺑﻪ ﻭ ﻧﻔﻮﺱ ﻏﻴﺮ ﻣﻄﻤﺌﻨّﻪ ﺷﻮﺩ‪ .‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺟﻨﺎﺏ‬

‫ﻣﺤﻞ ﺍﺷﺮﺍﻕ ﺷﻤﺲ ﻇﻬﻮﺭ ﺷﺪﻧﺪ‪َ .‬ﻟﻮ ﻻ ُﻩ َﻣﺎ‬ ‫ﻣﻼ ﺣﺴﻴﻦ ﺍﺳﺖ ﮐﻪ‬ ‫ّ‬ ‫ّ‬

‫ﺮﺵ َﺭﺣﻤﺎ ِﻧﻴ‪‬ﺘِﻪِ ﻭ ﻣﺎ ﺍﺳ َﺘ َﻘ ‪‬ﺮ ﻋﻠﻰ ﮐ ِ‬ ‫ﺮﺳﻲ‬ ‫ﺍﺳ َﺘ َﻮﻯ ﺍﻪﻠﻟُ َﻋﻠﻰ َﻋ ِ‬ ‫ُ ِّ‬ ‫ﺻ َﻤﺪﺍ ِﻧﻴ‪‬ﺘِﻪِ ‪ .‬ﻭ ﺟﻨﺎﺏ ﺁﻗﺎ ﺳﻴّﺪ ﻳﺤﻴﻰ ﮐﻪ ﻭﺣﻴﺪ ﻋﺼﺮ ﻭ ﻓﺮﻳﺪ ﺯﻣﺎﻥ‬ ‫َ‬

‫ﻣﻼ‬ ‫ﻣﻼ‬ ‫ﻣﻼ ﻋﻠﻰ ﺑﺴﻄﺎﻣﻰ ﻭ ّ‬ ‫ﻣﺤﻤﺪ ﻋﻠﻰ ﺯﻧﺠﺎﻧﻰ ﻭ ّ‬ ‫ﺧﻮﺩ ﺑﻮﺩﻧﺪ ﻭ ّ‬ ‫ّ‬ ‫ﻣﻼ ﻳﻮﺳﻒ‬ ‫ﻣﻼ ﻧﻌﻤﺔ ﺍﻪﻠﻟ ﻣﺎﺯﻧﺪﺭﺍﻧﻰ ﻭ ّ‬ ‫ﺳﻌﻴﺪ ﺑﺎﺭﻓﺮﻭﺷﻰ ﻭ ّ‬

‫ﻣﻼ‬ ‫ﺍﺭﺩﺑﻴﻠﻰ ﻭ ّ‬ ‫ﻣﻼ ﻣﻬﺪﻯ ﺧﻮﺋﻰ ﻭ ﺁﻗﺎ ﺳﻴّﺪ ﺣﺴﻴﻦ ﺗﺮﺷﻴﺰﻯ ﻭ ّ‬ ‫ﻣﻼ ﻋﺒﺪ ﺍﻟﺨﺎﻟﻖ ﻳﺰﺩﻯ ﻭ‬ ‫ﻣﻼ ﺑﺎﻗﺮ ﻭ ّ‬ ‫ﻣﻬﺪﻯ ﮐﻨﺪﻯ ﻭ ﺑﺮﺍﺩﺭ ﺍﻭ ّ‬

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‫ﻣﻼ ﻋﻠﻰ ﺑﺮﻗﺎﻧﻰ ﻭ ﺍﻣﺜﺎﻝ ﺁﻧﻬﺎ ﮐﻪ ﻗﺮﻳﺐ ﭼﻬﺎﺭﺻﺪ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﮐﻪ‬ ‫ّ‬

‫ﺍﺳﺎﻣﻰ ﺟﻤﻴﻊ ﺩﺭ ﻟﻮﺡ ﻣﺤﻔﻮﻅ ﺍﻟﻬﻰ ﺛﺒﺖ ﺷﺪﻩ‪ .‬ﻫﻤﻪ ﺍﻳﻨﻬﺎ‬

‫ﻣﻬﺘﺪﻯ ﻭ ﻣﻘ ّﺮ ﻭ ﻣﺬﻋﻦ ﮔﺸﺘﻨﺪ ﺑﺮﺍﻯ ﺁﻥ ﺷﻤﺲ ﻇﻬﻮﺭ ﺑﻪ ﻗﺴﻤﻰ‬ ‫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.‬‬ ‫ّ‬

‫ﭼﻨﺎﻧﭽﻪ ﺍﺭﺿﻰ ﻧﻤﺎﻧﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺍﺯ ﺩﻡ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﻣﺠ ّﺮﺩﻩ ﺁﺷﺎﻣﻴﺪ‬

‫ﻭ ﺳﻴﻔﻰ ﻧﻤﺎﻧﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺑﻪ ﮔﺮﺩﻥ ﻫﺎﺷﺎﻥ ﻣﻤﺴﻮﺡ ﮔﺸﺖ‪ .‬ﻭ ﺩﻟﻴﻞ‬ ‫ﺑﺮ ﺻﺪﻕ ﻗﻮﻟﺸﺎﻥ ﻓﻌﻠﺸﺎﻥ ﺑﺲ‪ .‬ﺁﻳﺎ ﺷﻬﺎﺩﺕ ﺍﻳﻦ ﻧﻔﻮﺱ ﻗﺪﺳﻴّﻪ‬ ‫ﮐﻪ ﺑﻪ ﺍﻳﻦ ﻃﺮﻳﻖ ﺟﺎﻥ ﺩﺭ ﺭﺍﻩ ﺩﻭﺳﺖ ﺩﺍﺩﻧﺪ ﮐﻪ ﻫﻤﻪ ﻋﺎﻟﻢ ﺍﺯ‬

‫ﺍﻳﺜﺎﺭ ﺩﻝ ﻭ ﺟﺎﻧﺸﺎﻥ ﻣﺘﺤﻴّﺮ ﮔﺸﺘﻨﺪ ﮐﻔﺎﻳﺖ ﻧﻤﻰ ﮐﻨﺪ ﺑﺮﺍﻯ ﺍﻳﻦ‬

‫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

‫ﺗﺎﻫ ِ‬ ‫ﺖ‬ ‫ﻣﻮﺍﻓﻖ ﻭ ﻇﺎﻫﺮﺷﺎﻥ ﻭ ﺑﺎﻃﻨﺸﺎﻥ ﻣﻄﺎﺑﻖ ﺑﻪ ﻧﺤﻮﻯ ﮐﻪ َ‬

‫ﺤﻴ‪َ ‬ﺮ ِ‬ ‫ﺍﺻﻄِ ﺒﺎ ِﺭ ِﻫﻢ ﻭ ِﺑﻤﺎ‬ ‫ﺍﻟ ُﻌ ُﻘ ُ‬ ‫ﻮﺱ ﻓِ ﻰ ْ‬ ‫ﺕ ﺍﻟﻨ‪ُ ‬ﻔ ُ‬ ‫ﻮﻝ ﻓﻰ َﺍﻓﻌﺎﻟ ِ​ِﻬ ْﻢ ﻭ َﺗ َ‬

‫ﺖ َﺍﺟﺴﺎ ُﺩ ُﻫﻢ ﻭ ﻳﺎ ﺷﻬﺎﺩﺕ ﺍﻳﻦ ﻣﻌﺮﺿﻴﻦ ﮐﻪ ﺑﺠﺰ ﻫﻮﺍﻯ ﻧﻔﺲ‬ ‫َﺣ َﻤ َﻠ ْ‬ ‫ﻧﻔﺴﻰ ﺑﺮ ﻧﻴﺎﺭﻧﺪ ﻭ ﺍﺯ ﻗﻔﺲ ﻇﻨﻮﻧﺎﺕ ﺑﺎﻃﻠﻪ ﻧﺠﺎﺗﻰ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ؟ ﻭ ﺩﺭ‬ ‫ﻳﻮﻡ ﺳﺮ ﺍﺯ ﻓﺮﺍﺵ ﺑﺮﻧﺪﺍﺭﻧﺪ ﻣﮕﺮ ﭼﻮﻥ ﺧ ّﻔﺎﺵ ﻇﻠﻤﺎﻧﻰ ﺩﺭ ﻃﻠﺐ‬ ‫ﺩﻧﻴﺎﻯ ﻓﺎﻧﻴﻪ ﮐﻮﺷﻨﺪ ﻭ ﺩﺭ ﻟﻴﻞ ﺭﺍﺣﺖ ﻧﺸﻮﻧﺪ ﻣﮕﺮ ﺩﺭ ﺗﺪﺑﻴﺮﺍﺕ‬

‫ﺍﻣﻮﺭﺍﺕ ﺩﺍﻧﻴﻪ ﮐﻮﺷﻨﺪ‪ .‬ﺑﻪ ﺗﺪﺑﻴﺮ ﻧﻔﺴﺎﻧﻰ ﻣﺸﻐﻮﻝ ﮔﺸﺘﻪ ﻭ ﺍﺯ‬

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‫ﺹ ‪١٥٠‬‬ ‫ﺗﻘﺪﻳﺮ ﺍﻟﻬﻰ ﻏﺎﻓﻞ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺭﻭﺯ ﺑﻪ ﺟﺎﻥ ﺩﺭ ﺗﻼﺵ ﻣﻌﺎﺷﻨﺪ ﻭ‬ ‫ﺷﺐ ﺩﺭ ﺗﺰﻳﻴﻦ ﺍﺳﺒﺎﺏ ﻓﺮﺍﺵ‪ .‬ﺁﻳﺎ ﺩﺭ ﻫﻴﭻ ﺷﺮﻉ ﻭ ﻣﻠّﺘﻰ ﺟﺎﻳﺰ‬ ‫ﻣﺘﻤﺴﮏ ﺷﻮﻧﺪ ﻭ ﺍﺯ‬ ‫ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺍﻋﺮﺍﺽ ﺍﻳﻦ ﻧﻔﻮﺱ ﻣﺤﺪﻭﺩﻩ‬ ‫ّ‬

‫ﺍﻗﺒﺎﻝ ﻭ ﺗﺼﺪﻳﻖ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺯ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻭ ﺍﺳﻢ ﻭ ﺭﺳﻢ ﻭ ﻧﻨﮓ‬ ‫‪٢٥١‬‬

‫ﺣﻖ ﮔﺬﺷﺘﻪﺍﻧﺪ ﺍﻏﻔﺎﻝ ﻧﻤﺎﻳﻨﺪ؟ ﺁﻳﺎ ﻧﺒﻮﺩ ﮐﻪ ﺍﺯ‬ ‫ﻭ ﻧﺎﻡ ﺩﺭ ﺭﺿﺎﻯ ّ‬

‫ﺍﻟﺸﻬﺪﺍء ﺭﺍ ﺍﻋﻈﻢ ﺍﻣﻮﺭ ﻭ ﺍﮐﺒﺮ ﺩﻟﻴﻞ ﺑﺮ ﺣ ّﻘﻴّﺖ ﺁﻥ‬ ‫ﻗﺒﻞ ﺍﻣﺮ ﺳﻴّﺪ ّ‬

‫ﺣﻀﺮﺕ ﻣﻰ ﺷﻤﺮﺩﻧﺪ ﻭ ﻣﻰ ﮔﻔﺘﻨﺪ ﺩﺭ ﻋﺎﻟﻢ ﭼﻨﻴﻦ ﺍﻣﺮﻯ ﺍﺗّﻔﺎﻕ‬ ‫ﻧﻴﻔﺘﺎﺩ ﻭ ﺣ ّﻘﻰ ﺑﻪ ﺍﻳﻦ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﻇﻬﻮﺭ ﻇﺎﻫﺮ ﻧﺸﺪ؟ ﺑﺎ ﺍﻳﻨﮑﻪ‬

‫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 ّ‬ ‫ﺑﺎﺭﺍﻥ ﺑﺮ ﺁﻧﻬﺎ ﺑﺎﺭﻳﺪ‪ .‬ﻭ ﺑﻪ ﭼﻪ ﻋﺸﻖ ﻭ‬ ‫ﺣﺐ ﻭ ﻣﺤﺒّﺖ ﻭ ﺫﻭﻕ ﮐﻪ‬ ‫ّ‬

‫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 ﺍﻪﻠﻟ 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 ‫‪‬ﺬﻳﻦ َﻇ َﻠ ُﻤﻮﺍ‬ ‫ﻻﻣﺮ َﻳ َﺘ َﻔ ‪‬‬ ‫ﮑ ُﺮ َ‬ ‫ﺎﺱ ﻓﻰ َﺍ ْﺳﺮﺍ ِﺭ ﺍ َ‬ ‫ﺍﻟﻨّ ُ‬ ‫ﻭﻥ‪َ ".‬ﻭ َﺳ َﻴ ْﻌ َﻠ ُﻢ ﺍﻟ َ‬

‫ﻮﻥ‪ ١ ".‬ﻭ ﺍﺯ ﻫﻤﻪ ﮔﺬﺷﺘﻪ‪ ،‬ﻋﻼﻣﺖ ﺻﺪﻕ ﻭ ﮐﺬﺏ ﺩﺭ ‪٢٥٢‬‬ ‫ﻱ ُﻣ ْﻨ َﻘ َﻠ ٍﺐ َﻳﻨ َﻘ ِﻠ ُﺒ َ‬ ‫َﺍ ‪‬‬ ‫ﮐﻞ ﻋﺒﺎﺩ ﺑﻪ ﺍﻳﻦ‬ ‫ﮐﺘﺎﺏ ﻣﻌﻠﻮﻡ ﻭ ﻣﻘ ّﺮﺭ ﺷﺪﻩ‪ .‬ﺑﺎﻳﺪ ﺍ ّﺩﻋﺎ ﻭ ﺩﻋﺎﻭﻯ ّ‬

‫ﻣﺤﮏ ﺍﻟﻬﻰ ﺯﺩﻩ ﺷﻮﺩ ﺗﺎ ﺻﺎﺩﻕ ﺭﺍ ﺍﺯ ﮐﺎﺫﺏ ﺗﻤﻴﺰ ﺩﻫﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﺻ ِ‬ ‫ﻗﻴﻦ‪ ٢ ".‬ﺣﺎﻝ‬ ‫ﺎﺩ َ‬ ‫ﺕ ٕﺍ ْﻥ ُﮐﻨ ُﺘ ْﻢ َ‬ ‫ﺍﻟﻤ ْﻮ َ‬ ‫ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻓ َﺘ َﻤﻨ‪ُ ‬ﻮﺍ َ‬

‫ﺺ ﮐﺘﺎﺏ ﺷﺎﻫﺪ ﺑﺮ‬ ‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺑﺎ ﺍﻳﻦ ﺷﻬﺪﺍﻯ ﺻﺎﺩﻕ ﮐﻪ ﻧ ّ‬

‫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 ‫ﺟﻠﻮﺱ ﺑﺮ ﺻﺪﺭ ﺍﺯ ﺍ ّﻭﻝ ﻣﺎ ﺻﺪﺭ ﺍﺣﺘﺮﺍﺯ ﺟﺴﺘﻪﺍﻧﺪ ﺑﺮ ﺑﻄﻼﻥ ﺍﻳﻦ‬

‫ﻧﻮﺭ ﻻﺋﺢ ﺟﺎﺋﺰ ﻭ ﻣﻘﺒﻮﻝ ﺍﺳﺖ؟ ﺑﺎ ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ ﻣﺮﺩﻡ ﺍﻳﺸﺎﻥ ﺭﺍ‬

‫ﺷﻨﺎﺧﺘﻪﺍﻧﺪ ﻭ ﺍﻳﻦ ﻗﺪﺭ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﺯ ﺫﺭ ّﻩ ﺍﻯ ﺍﺯ ﺍﻋﺘﺒﺎﺭ‬

‫ﻇﺎﻫﺮﻯ ﻣﻠﮑﻰ ﺩﺭ ﺳﺒﻴﻞ ﺩﻳﻦ ﺍﻟﻬﻰ ﻧﻤﻰ ﮔﺬﺭﻧﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﺟﺎﻥ‬ ‫‪٢٥٣‬‬

‫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

‫ﻻ ِ‬ ‫ﻀﻰ‬ ‫ﻦﺍ ٕ‬ ‫ﻧﺴﺎﻥ‪ ،‬ﻗﺪ َﻣ َ‬ ‫ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻳّﻪ ﻣﺸﻐﻮﻝ ﺷﺪﻩﺍﻧﺪ‪َ .‬ﻳﺎ ﺍ ْﺑ َ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺷﻌﺮﺍء‪ ،‬ﺁﻳﻪ ‪٢٢٧‬‬

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‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٩٤‬‬

‫ﺹ ‪١٥٢‬‬

‫ﺍﻟﻈ ُﻨ ِ‬ ‫ﻮﻥ‬ ‫ﻦ ‪‬‬ ‫ﺑﻤﺎ َﺗ ْﻬﻮﻯ ِﺑﻪِ َﻧ ْﻔ ُﺴ َ‬ ‫َﻋ َﻠ َ‬ ‫ﮏ ﻣِ َ‬ ‫ﻓﻴﻬﺎ َ‬ ‫ْﺖ َ‬ ‫ﻴﮏ َﺍﻳّﺎ ٌﻡ ﻭ ﺍﺷ َﺘ َﻐﻠ َ‬

‫ِ‬ ‫ﻮﻥ ﺭﺍﻗِ ﺪﴽ َﻋ َﻠﻰ‬ ‫ﮏ َﻋ ِﻦ‬ ‫ﮑ ُ‬ ‫ﻭﻫﺎﻡ‪ٕ .‬ﺍﻟﻰ َﻣ َﺘﻰ َﺗ ُ‬ ‫ﺑﺴﺎﻃ َ‬ ‫ﺭﺃﺳ َ‬ ‫َﻭ ﺍ َ‬ ‫ﮏ؟ َﻓﺎ ْﺭ َﻓ ْﻊ َ‬ ‫ﻻ ِ‬ ‫ﺍﻟﺰ ِ‬ ‫ﻭﺍﻝ‪َ ،‬ﻟ َﻌ ‪‬ﻞ‬ ‫ﻤﺲ َﻗ ِﺪ ﺍﺭ َﺗ َﻔ َﻌ ْ‬ ‫ﻮﻡ‪َ .‬ﻓﺈ ‪‬ﻥ ‪‬‬ ‫ﺍﻟﺸ َ‬ ‫ﺖ ﻓِ ﻰ َﻭ َﺳ ِﻂ ‪‬‬ ‫ﺍﻟﻨ‪ِ ‬‬

‫ﺍﻟﺠ ِ‬ ‫ﻭﺍﻟﺴﻼﻡ‪ .‬ﻭﻟﮑﻦ ﻣﻌﻠﻮﻡ ﺑﺎﺷﺪ ﮐﻪ ﺍﻳﻦ‬ ‫‪ُ ٢٥٥‬ﺗﺸ ِﺮ ُﻕ َﻋ َﻠ َ‬ ‫ﻤﺎﻝ‪ّ .‬‬ ‫ﻴﮏ ﺑ َﺎﻧﻮﺍ ِﺭ َ‬

‫ﻋﻠﻤﺎ ﻭ ﻓﻘﻬﺎ ﮐﻪ ﻣﺬﮐﻮﺭ ﺷﺪ ﻫﻴﭻ ﻳﮏ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‬ ‫ﭼﻪ ﮐﻪ ﻣﺤﺎﻝ ﺍﺳﺖ ﻋﻠﻤﺎﻯ ﻣﻘﺘﺪﺭ ﻣﻌﺮﻭﻑ ﻋﺼﺮ ﮐﻪ ﺑﺮ ﺻﺪﺭ‬ ‫ﺣﮑﻢ ﺟﺎﻟﺴﻨﺪ ﻭ ﺑﺮ ﺳﺮﻳﺮ ﺍﻣﺮ ﺳﺎﮐﻦ‪ ،‬ﺗﺎﺑﻊ ﺣ ّﻖ ﺷﻮﻧﺪ ٕﺍ ّﻻ َﻣﻦ‬

‫ﻠﻴﻞ‬ ‫ﮏ‪ .‬ﭼﻨﻴﻦ ﺍﻣﺮﻯ ﺩﺭ ﻋﺎﻟﻢ ﻇﻬﻮﺭ ﻧﻨﻤﻮﺩ ﻣﮕﺮ ﻗﻠﻴﻠﻰ "ﻭ َﻗ ٌ‬ ‫ﺷﺎَء َﺭﺑ‪َ ‬‬

‫ﻣِ ْ ِ ِ‬ ‫ﺍﻟﺸﮑﻮ ُﺭ‪ ١ ".‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﻋﻬﺪ ﺍﺣﺪﻯ ﺍﺯ ﻋﻠﻤﺎﻯ‬ ‫ﻱ ‪‬‬ ‫ﻦ ﻋ َﺒﺎﺩ َ‬ ‫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

‫ﺗﻮﻗﻴﻊ ﺍﻭ ﺑﻪ ﺗﻔﺼﻴﻞ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ " َﻓﺎ ْﻋ َﺘ ِﺒ ُﺮﻭﺍ َﻳﺎ ُﺍﻭﻟِﻰ‬

‫ﺑﺼﺎ ِﺭ‪ ٢ ".‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ﺫﮐﺮ‪ ،‬ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻣﺒﺎﺩﺍ ﺍﻫﻞ ﺑﻴﺎﻥ‬ ‫ﺍ َ‬ ‫ﻻ َ‬

‫ﻻﺧﺮﻯ ﺍﻋﺘﺮﺍﺽ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺩﺭ‬ ‫ﺩﺭ ﻇﻬﻮﺭ ﻣﺴﺘﻐﺎﺙ ﻓﻰ ﺍﻟﻘﻴﺎﻣﺔ ﺍ ُ‬

‫ﻇﻬﻮﺭ ﺑﻴﺎﻥ ﺟﻤﻌﻰ ﺍﺯ ﻋﻠﻤﺎء ﻣﻮﻗﻦ ﮔﺸﺘﻪﺍﻧﺪ ﻭ ﭼﺮﺍ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ‬ ‫ﻣﺘﻤﺴﮏ ﺑﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﺰﺧﺮﻓﺎﺕ ﺷﻮﻧﺪ ﻭ ﺍﺯ‬ ‫ﻧﺸﺪ ﻭ ﻧﻌﻮﺫ ﺑﺎﻪﻠﻟ‬ ‫ّ‬ ‫‪ -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 ﺍﻪﻠﻟ ﺍﺯ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ ﻭ‬

‫ﻀﻞ ﺍﻪﻠﻟ‪،‬‬ ‫ﺯﺧﺎﺭﻑ ﻓﺎﻧﻴﻪ ﺟﻤﻴﻊ ّ‬ ‫ﻣﻨﺰﻩ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺫﻟ َ‬ ‫ِﮏ ﻣِ ﻦ َﻓ ِ‬ ‫ﻣﻘﺪﺱ ﻭ ّ‬ ‫ﺸﺎء‪ .‬ﻭ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﺩﻳﮕﺮ ﮐﻪ ﭼﻮﻥ ﺷﻤﺲ ﺑﻴﻦ‬ ‫ُﻳﺆﺗﻴﻪِ َﻣﻦ َﻳ ُ‬ ‫ﺩﻻﺋﻞ ُﻣﺸﺮﻕ ﺍﺳﺖ ﺍﺳﺘﻘﺎﻣﺖ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺍﺳﺖ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ‬

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‫ﮐﻞ ﺍﻫﻞ‬ ‫ﻦ ﺷﺒﺎﺏ ﺑﻮﺩﻧﺪ ﻭ ﺍﻣﺮﻯ ﮐﻪ ﻣﺨﺎﻟﻒ ّ‬ ‫ﮐﻪ ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ ﺳ ّ‬

‫ﺍﺭﺽ ﺍﺯ ﻭﺿﻴﻊ ﻭ ﺷﺮﻳﻒ ﻭ ﻏﻨﻲ ﻭ ﻓﻘﻴﺮ ﻭ ﻋﺰﻳﺰ ﻭ ﺫﻟﻴﻞ ﻭ ﺳﻠﻄﺎﻥ‬ ‫ّ‬ ‫ﮐﻞ‬ ‫ﻭ ﺭﻋﻴّﺖ ﺑﻮﺩ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻗﻴﺎﻡ ﺑﺮ ﺁﻥ ﺍﻣﺮ ﻓﺮﻣﻮﺩ ﭼﻨﺎﻧﭽﻪ ّ‬

‫ﺍﺳﺘﻤﺎﻉ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﻫﻴﭻ ﮐﺲ ﻭ ﻫﻴﭻ ﻧﻔﺲ ﺧﻮﻑ ﻧﻨﻤﻮﺩﻧﺪ ﻭ‬ ‫ﺍﻋﺘﻨﺎ ﻧﻔﺮﻣﻮﺩﻧﺪ‪ .‬ﺁﻳﺎ ﻣﻰ ﺷﻮﺩ ﺍﻳﻦ‪ ،‬ﺑﻪ ﻏﻴﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﻣﺸﻴّﺖ‬ ‫ﻣﺜﺒﺘﻪ ﺭﺑّﺎﻧﻰ؟ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻓﮑﺮ ﻭ ﺧﻴﺎﻝ ﭼﻨﻴﻦ‬

‫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 ّ‬

‫ﺍﺫﻥ ﺍﻟﻬﻰ ﺑﺎﺷﺪ ﻭ ﻗﻠﺒﺶ ﻣﺘّﺼﻞ ﺑﻪ ﻓﻴﻮﺿﺎﺕ ﺭﺣﻤﺎﻧﻰ ﻭ ﻧﻔﺴﺶ‬

‫ﻦ ﺑﻪ ﻋﻨﺎﻳﺎﺕ ﺭﺑّﺎﻧﻰ‪ .‬ﺁﻳﺎ ﺍﻳﻦ ﺭﺍ ﺑﻪ ﭼﻪ ﺣﻤﻞ ﻣﻰ ﮐﻨﻨﺪ؟ ﺁﻳﺎ‬ ‫ﻣﻄﻤﺌ ّ‬

‫ﺑﻪ ﺟﻨﻮﻥ ﻧﺴﺒﺖ ﻣﻰ ﺩﻫﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﺩﺍﺩﻧﺪ ﻭ ﻳﺎ‬

‫ﻣﻰ ﮔﻮﻳﻨﺪ ﺑﺮﺍﻯ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ ﻭ ﺟﻤﻊ ﺯﺧﺎﺭﻑ ﺩﻧﻴﺎﻯ ﻓﺎﻧﻴﻪ ﺍﻳﻦ‬ ‫ﺍﻣﻮﺭ ﺭﺍ ﻣﺘﻌ ّﺮﺽ ﺷﺪﻩﺍﻧﺪ؟ ﺳﺒﺤﺎﻥ ﺍﻪﻠﻟ‪ ،‬ﺩﺭ ﺍ ّﻭﻝ ﺍﺯ ﮐﺘﺐ ﺧﻮﺩ ﮐﻪ‬ ‫ﺁﻥ ﺭﺍ ﻗﻴّﻮﻡ ﺍﺳﻤﺎء ﻧﺎﻣﻴﺪﻩ ﻭ ﺍ ّﻭﻝ ﻭ ﺍﻋﻈﻢ ﻭ ﺍﮐﺒﺮ ﺟﻤﻴﻊ ﮐﺘﺐ‬

‫ﺍﺳﺖ ﺍﺧﺒﺎﺭ ﺍﺯ ﺷﻬﺎﺩﺕ ﺧﻮﺩ ﻣﻰ ﺩﻫﻨﺪ ﻭ ﺩﺭ ﻣﻘﺎﻣﻰ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ‬

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‫ﺹ ‪١٥٤‬‬

‫‪" :‬‬ ‫ﮏ ﻭ َﺭ ِ‬ ‫ﺖ‬ ‫ﺖ ِﺑ ُ‬ ‫ﮑﻠّﻰ َﻟ َ‬ ‫ﺿ ْﻴ ُ‬ ‫ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻳﺎ َﺑﻘﻴ‪َ ‬ﺔﺍﻪﻠﻟِ‪َ ،‬ﻗ ْﺪ َﻓ َﺪ ْﻳ ُ‬

‫ِﮏ َﻭ َﮐ َﻔﻰ‬ ‫ﺖ ٕﺍ ّﻻ ﺍﻟ َﻘ ْﺘ َﻞ ﻓﻰ َﻣﺤﺒ‪‬ﺘ َ‬ ‫ﺐ ﻓﻰ َﺳﺒﻴﻠ َ‬ ‫‪‬‬ ‫ِﮏ ﻭ ﻣﺎ َﺗ َﻤﻨ‪ْ ‬ﻴ ُ‬ ‫ﺍﻟﺴ ‪‬‬

‫ﺑﺎﻪﻠﻟ ﺍﻟ َﻌﻠِﻲ ُﻣ ْﻌ َﺘ ِ‬ ‫ﺼﻤﴼ َﻗﺪﻳﻤﴼ‪ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺗﻔﺴﻴﺮ ﻫﺎء ﺗﻤﻨّﺎﻯ ﺷﻬﺎﺩﺕ‬ ‫ِّ‬ ‫‪" :‬‬ ‫ﻨﺎﺩﻳﴼ ُﻳ ِ‬ ‫ﺖ ُﻣ ِ‬ ‫ﻨﺎﺩﻯ ﻓﻰ ِﺳ ّﺮﻯ ٕﺍ ْﻓ ِﺪ‬ ‫ﺧﻮﺩ ﺭﺍ ﻧﻤﻮﺩﻩﺍﻧﺪ َﮐ َﺎﻧّﻰ َﺳ ِﻤ ْﻌ ُ‬ ‫ﻴﻦ َﻋ َﻠﻴﻪِ‬ ‫ﻻﺷﻴﺎء ٕﺍ َﻟ َ‬ ‫ﺐﺍ َ‬ ‫ﻴﮏ ﻓﻰ َﺳ ِ‬ ‫ْﺤ َﺴ ُ‬ ‫ﺒﻴﻞ ﺍﻪﻠﻟ َﮐﻤﺎ َﻓ َﺪﻯ ﺍﻟ ُ‬ ‫َﺍ َﺣ ‪‬‬

‫ﻨﺖ ﻧ ِ‬ ‫ﺍﻟﺴ ِّﺮ ﺍﻟﻮﺍﻗﻊ َﻓ َﻮ‬ ‫ِﮏ ِّ‬ ‫ﺎﻇﺮﴽ ِﺑﺬﻟ َ‬ ‫ّ‬ ‫ﺍﻟﺴﻼ ُﻡ ﻓﻰ َﺳﺒﻴﻠﻰ َﻭ َﻟﻮﻻ ُﮐ ُ‬

‫ﺭﺽ َﻟﻦ َﻳ ِ‬ ‫ﺍﻟ‪‬ﺬﻯ َﻧ ِ‬ ‫ﻘﺪ ُﺭﻭﺍ َﺍﻥ‬ ‫ﺍﺟ َﺘ َﻤ ُﻌﻮﺍ ُﻣ ُ‬ ‫ﻠﻮﮎ ﺍ َ‬ ‫ﻻ ِ‬ ‫ﻔﺴﻰ ِﺑ َﻴ ِﺪﻩ َﻟ ِﻮ ْ‬

‫ِﮏ ﻭ‬ ‫‪‬ﺬﻳﻦ َﻟﻴﺲ َﻟ ُﻬﻢ‬ ‫ٌ‬ ‫ﻒ ﺍﻟ َﻌ ُ‬ ‫ﺷﺄﻥ ِﺑﺬﻟ َ‬ ‫ﺄﺧ ُﺬﻭﺍ ﻣِ ﻨّﻰ ﺣﺮﻓﴼ َﻓ َ‬ ‫َﻳ ُ‬ ‫ﺒﻴﺪ ﺍﻟ َ‬ ‫ﮑ ْﻴ َ‬

‫ﺻﺒﺮﻯ ﻭ ِﺭﺿﺎﺋﻰ ﻭ‬ ‫ٕﺍﻧ‪ُ ‬ﻬﻢ َﻣﻄ ُﺮﻭﺩﻭﻥ"‪ٕ ،‬ﺍﻟﻰ ﺍﻥ ﻗﺎﻝ " ِﻟ َﻴﻌ َﻠ َﻢ ﺍﻟ ُ‬ ‫ﮑ ‪‬ﻞ ﻣﻘﺎ َﻡ َ‬

‫ﺒﻴﻞ ﺍﻪﻠﻟِ‪ ".‬ﺁﻳﺎ ﺻﺎﺣﺐ ﺍﻳﻦ ﺑﻴﺎﻥ ﺭﺍ ﻣﻰ ﺗﻮﺍﻥ ﻧﺴﺒﺖ ﺩﺍﺩ ﮐﻪ ﺩﺭ‬ ‫‪ ٢٦٠‬ﻓِ ﺪﺍﺋﻰ ﻓﻰ َﺳ ِ‬

‫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

‫ّﺬﻳﻦ ُﻫﻢ‬ ‫ِﮏ َﻧﺬْ ُﮐ ُﺮ َﻟ َ‬ ‫ﻗﺪﺳﻴّﻪ ﻣﻰ ﺩﻫﻨﺪ‪َ .‬ﮐﺬﻟ َ‬ ‫ﮏ ﻣﺎ ﺍ ْﮐ َﺘ َﺴ َﺒ ْ‬ ‫ﺖ َﺍ ْﻳ ِﺪﻯ ﺍﻟ َ‬

‫ﺿﻮﺍ َﻋﻦ ﻟِﻘﺎء ﺍﻪﻠﻟ ﻓﻰ َﻳﻮﻡ ِ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ َﻭ َﻋﺬ‪َ ‬ﺑ ُﻬﻢ ﺍﻪﻠﻟُ‬ ‫َﮐ َﻔﺮﻭﺍ ﻭ َﺍ ْﻋ َﺮ ُ‬

‫ِﺑﻨﺎ ِﺭ ِﺷﺮﮐِ ِﻬﻢ َﻭ َﺍ َﻋ ‪‬ﺪ َﻟ ُﻬﻢ ﻓِ ﻰ ﺍﻻ ِٓﺧ َﺮﺓِ َﻋﺬﺍﺑﴼ َﺗﺤ َﺘ ِﺮ ُﻕ ِﺑﻪِ َﺍﺟﺴﺎ ُﺩ ُﻫﻢ َﻭ‬

‫ﺹ ‪١٥٥‬‬ ‫ﻦ ﻗﺎﺩﺭﴽ َﻋﻠﻰ‬ ‫ِﮏ ِﺑ َﺎﻧ‪ُ ‬ﻬﻢ ﻗﺎ ُﻟﻮﺍ ٕﺍ ‪‬ﻥ ﺍﻪﻠﻟَ َﻟ ْﻢ َﻳ ُ‬ ‫ﺍﺣ ُﻬﻢ ﺫﻟ َ‬ ‫ﮑ ْ‬ ‫َﺍﺭ َﻭ ُ‬

‫ﺣﺠﺘﻰ ﺍﺳﺖ‬ ‫ﺷ‬ ‫ﺖ َﻳ ُﺪ ُﻩ َﻋ ِﻦ ﺍﻟ َﻔ ِ‬ ‫ﻲٍء ﻭ ﮐﺎ َﻧ ْ‬ ‫ﻀﻞ َﻣﻐ ُﻠﻮ َﻟ ًﺔ‪ .‬ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺍﻣﺮ ّ‬ ‫َ ْ‬ ‫ﺑﺰﺭﮒ ﻭ ﺑﺮﻫﺎﻧﻰ ﺍﺳﺖ ﻋﻈﻴﻢ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺧﺎﺗﻢ ﺍﻧﺒﻴﺎء ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬

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‫" َﺷﻴ‪َ ‬ﺒ ْﺘﻨِﻰ ﺍﻻٓ َﻳ َﺘﻴﻦ " ﻳﻌﻨﻰ ﭘﻴﺮ ﻧﻤﻮﺩ ﻣﺮﺍ ﺩﻭ ﺁﻳﻪ ﮐﻪ ﻫﺮ ﺩﻭ ﻣﺸﻌﺮ‬

‫‪" :‬‬ ‫ﺎﺳ َﺘ ِﻘ ْﻢ‬ ‫ﺑﺮ ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻓ ْ‬

‫ﺕ‪ ١ ".‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺍﻳﻦ ﺳﺪﺭﻩ ﺭﺿﻮﺍﻥ‬ ‫ﮐﻤﺎ ُﺍﻣِ ْﺮ َ‬

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‫ﺳﺒﺤﺎﻧﻰ ﺩﺭ ﺍ ّﻭﻝ ﺟﻮﺍﻧﻰ ﭼﮕﻮﻧﻪ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍﻪﻠﻟ ﻓﺮﻣﻮﺩ ﻭ ﭼﻘﺪﺭ‬

‫ﺍﺳﺘﻘﺎﻣﺖ ﺍﺯ ﺁﻥ ﺟﻤﺎﻝ ﺍﺣﺪﻳّﺖ ﻇﺎﻫﺮ ﺷﺪ ﮐﻪ ﺟﻤﻴﻊ ﻣﻦ ﻋﻠﻰ‬

‫ﺍﻻﺭﺽ ﺑﺮ ﻣﻨﻌﺶ ﺍﻗﺪﺍﻡ ﻧﻤﻮﺩﻧﺪ ﺣﺎﺻﻠﻰ ﻧﺒﺨﺸﻴﺪ‪ .‬ﺁﻧﭽﻪ ﺍﻳﺬﺍء ﺑﺮ‬ ‫ﺁﻥ ﺳﺪﺭﻩ ﻃﻮﺑﻰ ﻭﺍﺭﺩ ﻣﻰ ﺁﻭﺭﺩﻧﺪ ﺷﻮﻗﺶ ﺑﻴﺸﺘﺮ ﻭ ﻧﺎﺭ ﺣﺒّﺶ‬

‫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 ‫ﺳﺘّﻴﻦ 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 ‫ﺷﻤﺲ ﺍﺯﻟﻴّﻪ ﺣﮑﺎﻳﺖ ﻧﻤﻮﺩﻧﺪ ﻭ ﭼﻘﺪﺭ ﺭﺷﺤﺎﺕ ﻋﻠﻤﻰ ﺍﺯ ﺁﻥ ﺑﺤﺮ‬

‫ﻋﻠﻢ ﻟﺪﻧّﻰ ﮐﻪ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩ ﺟﻤﻴﻊ ﻣﻤﮑﻨﺎﺕ ﺭﺍ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ ﻫﺮ ﺑﻠﺪ‬

‫ﺍﻋﺰﻩ ﺑﺮ ﻣﻨﻊ ﻭ ﺭ ّﺩ ﺍﻳﺸﺎﻥ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ‬ ‫ﻭ ﻣﺪﻳﻨﻪ ﺟﻤﻴﻊ ﻋﻠﻤﺎ ﻭ ّ‬ ‫ﻏﻞ ﻭﺣﺴﺪ ﻭ ﻇﻠﻢ ﺑﺮ ﺩﻓﻌﺸﺎﻥ ﺑﺴﺘﻨﺪ‪ .‬ﻭ ﭼﻪ ﻧﻔﻮﺱ‬ ‫ﮐﻤﺮ ّ‬

‫ﻗﺪﺳﻴّﻪ 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 ﺍﻪﻠﻟ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﻫﻮﺍﻯ‬

‫ﺗﺴﻠﻴﻢ ﻭ ﺭﺿﺎ ﻃﺎﺋﺮ‪ .‬ﻭ ﺑﻪ ﻗﺴﻤﻰ ﺍﻳﻦ ﻭﺟﻮﺩﺍﺕ ﺭﺍ ﺗﻘﻠﻴﺐ ﻧﻤﻮﺩﻧﺪ‬ ‫ﻭ ﺗﺼ ّﺮﻑ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﺠﺰ ﺍﺭﺍﺩﻩﺍﺵ ﻣﺮﺍﺩﻯ ﻧﺠﺴﺘﻨﺪ ﻭ ﺑﺠﺰ‬

‫ﺍﻣﺮﺵ ﺍﻣﺮﻯ ﻧﮕﺰﻳﺪﻧﺪ‪ ،‬ﺭﺿﺎ ﺑﻪ ﺭﺿﺎﻳﺶ ﺩﺍﺩﻧﺪ ﻭ ﺩﻝ ﺑﻪ ﺧﻴﺎﻟﺶ‬ ‫‪٢٦٤‬‬

‫ﮑﺮ ﻧﻤﺎﺋﻴﺪ‪ ،‬ﺁﻳﺎ ﭼﻨﻴﻦ ﺗﺼ ّﺮﻑ ﻭ ﺍﺣﺎﻃﻪ ﺍﺯ‬ ‫ﺑﺴﺘﻨﺪ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ﺗﻔ ّ‬

‫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 ّ‬

‫ﺩﺍﺷﺘﻨﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺫﻳّﺖ ﻭ ﺍﻳﺬﺍﻯ ﺁﻥ ﻃﻠﻌﺎﺕ ﻗﺪﺳﻰ ﻣﻌﻨﻮﻯ ﺭﺍ‬

‫ﻋﻠّﺖ 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 ‫ﻭ ﺑﺎ ﺍﻳﻦ ﻫﻤﻪ ﺍﻳﺬﺍء ﻭ ﺍﺫﻳّﺖ‪،‬‬ ‫ّ‬ ‫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

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‫ﻣﻄﻠﻊ ﮔﺮﺩﻳﺪ ﺗﺎ ﺑﻪ‬ ‫ﮑﺮ ﻓﺮﻣﺎﺋﻴﺪ ﺗﺎ ﺑﺮ ﻋﻈﻤﺖ ﺍﻣﺮ ﻭ ﺑﺰﺭﮔﻰ ﺁﻥ ّ‬ ‫ﺗﻔ ّ‬

‫ﻋﻨﺎﻳﺖ ﺭﺣﻤﺎﻥ‪ ،‬ﺭﻭﺡ ﺍﻃﻤﻴﻨﺎﻥ ﺩﺭ ﻭﺟﻮﺩ ﺩﻣﻴﺪﻩ ﺷﻮﺩ ﻭ ﺑﺮ‬

‫ﺳﺮﻳﺮ ﺍﻳﻘﺎﻥ ﻣﺴﺘﺮﻳﺢ ﻭ ﺟﺎﻟﺲ ﺷﻮﻳﺪ‪ .‬ﺧﺪﺍﻯ ﻭﺍﺣﺪ ﺷﺎﻫﺪ ﺍﺳﺖ‬ ‫ﮑﺮ ﻧﻤﺎﺋﻴﺪ ﻋﻼﻭﻩ ﺑﺮ ﻫﻤﻪ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻣﻘ ّﺮﺭﻩ‬ ‫ﮐﻪ ﺍﮔﺮ ﻓﻰ ﺍﻟﺠﻤﻠﻪ ﺗﻔ ّ‬

‫ﺳﺐ ﻭ ﻟﻌﻦ ﺍﻫﻞ ﺍﺭﺽ ﺑﺮ ﺍﻳﻦ‬ ‫ﻭ ﺩﻻﺋﻞ ﻣﺬﮐﻮﺭﻩ‪ ،‬ﻫﻤﻴﻦ ﺭ ّﺩ ﻭ‬ ‫ّ‬

‫ﺣﺠﺖ ﺑﺮ‬ ‫ﻓﻮﺍﺭﺱ ﻣﻴﺪﺍﻥ ﺗﺴﻠﻴﻢ ﻭ ﺍﻧﻘﻄﺎﻉ ﺍﻋﻈﻢ ﺩﻟﻴﻞ ﻭ ﺍﮐﺒﺮ ّ‬

‫ﮑﺮ ﺩﺭ ﺍﻋﺘﺮﺍﺿﺎﺕ‬ ‫ﺣ ّﻘﻴّﺖ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﻫﺮ ﺁﻥ ﮐﻪ ﺗﻔ ّ‬

‫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

‫ﻭﺍﻗﻊ ﺷﺪﻩ‪ ،‬ﺍﺯ ﻗﺒﻞ ﻣﻌﺎﺩﻥ ﻋﻠﻢ ﻟﺪﻧّﻰ ﻭ ﻣﻮﺍﻗﻊ ﺍﺣﮑﺎﻡ ﺍﺯﻟﻰ ﺧﺒﺮ‬ ‫ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺍﮔﺮ ﭼﻪ ﺍﻳﻦ ﺑﻨﺪﻩ ﺍﺭﺍﺩﻩ ﺫﮐﺮ ﺍﺣﺎﺩﻳﺚ ﻗﺒﻞ ﺭﺍ ﻧﺪﺍﺷﺘﻢ‬

‫ﻭ ﻟﻴﮑﻦ ﻧﻈﺮ ﺑﻪ ﻣﺤﺒّﺖ ﺁﻥ ﺟﻨﺎﺏ ﭼﻨﺪ ﺭﻭﺍﻳﺘﻰ ﮐﻪ ﻣﻨﺎﺳﺐ ﺍﻳﻦ‬

‫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

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‫ﺹ ‪۱۵۸‬‬ ‫ﺍﻟﺤﻘﻴﻘﻪ ﺟﻤﻴﻊ ﮐﺘﺐ ﻭ ﺍﺳﺮﺍﺭ ﺁﻥ ﺩﺭ ﺍﻳﻦ ﻣﺨﺘﺼﺮ ﺫﮐﺮ ﺷﺪﻩ ﺑﻪ‬ ‫ﻗﺴﻤﻰ ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻗﺪﺭﻯ ﺗﺄ ّﻣﻞ ﻧﻤﺎﻳﺪ ﺟﻤﻴﻊ ﺍﺳﺮﺍﺭ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‬

‫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 ّ‬ ‫ﺍﻟﻬﻰ ﺑﺮ ﺍﻋﺎﻟﻰ ﻭ ﺍﺩﺍﻧﻰ ﻋﺒﺎﺩ ﺗﺎ ّﻡ ﻭ ﮐﺎﻣﻞ ﮔﺮﺩﺩ‪ .‬ﺍﺯ ﺟﻤﻠﻪ‬

‫ﺍﻟﺤ ِّﻖ َﻟ َﻌ َﻨﻬﺎ‬ ‫ﺍﺣﺎﺩﻳﺚ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ٕ " :‬ﺍﺫﺍ َﻇ َﻬ َﺮ ْ‬ ‫ﺕ ﺭﺍ َﻳ ُﺔ َ‬

‫ﺍﻟﺸ ِ‬ ‫ﺮﺏ‪ ".‬ﺣﺎﻝ ﺑﺎﻳﺪ ﻗﺪﺭﻯ ﺍﺯ ﺻﻬﺒﺎﻯ ﺍﻧﻘﻄﺎﻉ‬ ‫َﺍ ُ‬ ‫ﺮﻕ َﻭﺍ ْﻟ َﻐ ِ‬ ‫ﻫﻞ ‪‬‬ ‫ﻦ‬ ‫ﮑ ُﺮ‬ ‫ﻧﻮﺷﻴﺪ ﻭ ﺑﺮ ﺭﻓﺮﻑ ﺍﻣﺘﻨﺎﻉ ﻣﻘ ّﺮ ﮔﺰﻳﺪ ﻭ " َﺗ َﻔ ‪‬‬ ‫َ‬ ‫ﺳﺎﻋ ٍﺔ َﺧﻴ ٌﺮ ﻣِ ْ‬

‫ﻌﻴﻦ َﺳ َﻨ ًﺔ‪ ".‬ﺭﺍ ﻣﻨﻈﻮﺭ ﺩﺍﺷﺖ ﮐﻪ ﺁﺧﺮ ﺳﺒﺐ ﺍﻳﻦ ﺍﻣﺮ‬ ‫ﺒﺎﺩﺓِ َﺳ ْﺒ َ‬ ‫ِﻋ َ‬

‫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 ٕﺍ ّﻻ 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 ‫ّ‬

‫‪" :‬‬ ‫ﺍﻟﺪ ِﺍﻉ ٕﺍﻟﻰ َﺷﻲٍء‬ ‫ﺍﻳﻦ ﺣﺪﻳﺚ ﺷﺮﻳﻒ‪ ،‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ َﻳ ْﻮ َﻡ َﻳ ْﺪ ُﻉ ّ‬ ‫ْ‬ ‫ﮑ ٍﺮ‪١ ".‬ﺑﺎﺭﻯ‪ ،‬ﭼﻮﻥ ﻣﻨﺎﺩﻯ ﺍﺣﺪﻳّﻪ ﺍﺯ ﻭﺭﺍﻯ ﺣﺠﺒﺎﺕ ﻗﺪﺳﻴّﻪ ﻣﺮﺩﻡ‬ ‫‪ُ ٢٦٨‬ﻧ ُ‬

‫‪ -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 ‫ّ‬ ‫ّ‬

‫ﺟﺴﺘﻪﺍﻧﺪ ﮐﻪ ﭼﺮﺍ ﻇﺎﻫﺮ ﻧﺸﺪ‪ .‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺁﻧﭽﻪ ﺭﺍ ﻫﻢ ﮐﻪ ﺗﻌ ّﻘﻞ‬ ‫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

‫ﻧﺎﺩﺍﻧﻰ ﺳﺮﮔﺮﺩﺍﻥ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﭼﻘﺪﺭ ﺍﺯ ﺁﻳﺎﺕ ﻓﺮﻗﺎﻧﻴّﻪ ﻭ‬

‫ﺭﻭﺍﻳﺎﺕ ﻣﺤ ّﻘﻘﻪ ﮐﻪ ﺟﻤﻴﻊ ﺩﺍﻝّ ﺍﺳﺖ ﺑﺮ ﺷﺮﻉ ﻭ ﺣﮑﻢ ﺟﺪﻳﺪ ﻭ‬

‫ﺍﻣﺮ ﺑﺪﻳﻊ‪ ،‬ﺑﺎﺯ ﻣﻨﺘﻈﺮﻧﺪ ﮐﻪ ﻃﻠﻌﺖ ﻣﻮﻋﻮﺩ ﺑﺮ ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ‬

‫ﺣﮑﻢ ﻓﺮﻣﺎﻳﺪ ﭼﻨﺎﻧﭽﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﻫﻤﻴﻦ ﺣﺮﻑ ﺭﺍ ﻣﻰ ﮔﻮﻳﻨﺪ‪.‬‬ ‫ﻭ ﺍﺯ ﺟﻤﻠﻪ ﮐﻠﻤﺎﺕ ﻣﺪﻟّﻪ ﺑﺮ ﺷﺮﻉ ﺟﺪﻳﺪ ﻭ ﺍﻣﺮ ﺑﺪﻳﻊ ﻓﻘﺮﺍﺕ‬

‫ِ‬ ‫ﺾﻭ‬ ‫ﺍﻟﻤ ‪‬ﺪ َﺧ ُﺮ ِﻟ َﺘ‬ ‫ﺠﺪﻳﺪ ﺍﻟ َﻔﺮﺍ‪ِ ِٔ‬‬ ‫ﻦ ُ‬ ‫ﺩﻋﺎﻯ ﻧﺪﺑﻪ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﺍ ْﻳ َ‬

‫ﻋﺎﺩﺓِ ِ‬ ‫ﺍﻟﺸﺮﻳ َﻌﺔِ ‪ ".‬ﻭ ﺩﺭ ﺯﻳﺎﺭﺕ‬ ‫ﺍﻟﻤ َ‬ ‫ﺘﺨﻴ‪ُ ‬ﺮ ٕ‬ ‫ﺍﻟﻤﻠ‪‬ﺔِ َﻭ ‪‬‬ ‫‪‬‬ ‫ﻦ ُ‬ ‫ﺍﻟﺴ َﻨ ِﻦ ﻭ َﺍ ْﻳ َ‬ ‫ﻻ َ‬

‫‪" :‬‬ ‫ﺪﻳﺪ"‪ُ " .‬ﺳ‪َ ِٔ ‬ﻞ َﺍﺑﻮ َﻋ ِ‬ ‫ﺍﻟﺠ ِ‬ ‫ﺒﺪ ﺍﻪﻠﻟِ َﻋﻦ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﺍ ‪‬‬ ‫ﺍﻟﺤ ِّﻖ َ‬ ‫ﻟﺴﻼ ُﻡ َﻋ َﻠﻰ َ‬

‫ﺻ َﻨ َﻊ َﺭ ُﺳﻮﻝ ﺍﻪﻠﻟِ َﻭ َﻳ ِ‬ ‫ﻬﺪ ُﻡ‬ ‫ﺍﻟﻤ‬ ‫ﻴﻒ ﺳﻴ َﺮ ُﺗﻪ ﻗﺎﻝ َﻳﺼ َﻨ ُﻊ ﻣﺎ َ‬ ‫ﻬﺪﻱ َﮐ َ‬ ‫ﺳﻴ َﺮﺓِ َ‬ ‫ّ‬

‫ﻮﻝ ﺍﻪﻠﻟِ َﺍ ْﻣ َﺮ ﺍﻟﺠﺎﻫﻠﻴ‪‬ﺔ‪ " .‬ﺣﺎﻝ‬ ‫ﮐﺎﻥ َﻗ ْﺒ َﻠ ُﻪ َﮐﻤﺎ َﻫ َﺪ َﻡ َﺭ ُﺳ ُ‬ ‫ﻣﺎ َ‬

‫‪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 ‫ﻇﻬﻮﺭ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﺍﺳﺖ ﺩﺭ ﺍﺭﮐﺎﻥ ﻋﺎﻟﻢ ﺳ ّﺮﴽ ﻭ ﺟﻬﺮﴽ‪ ،‬ﻇﺎﻫﺮﴽ‬

‫ﻭ ﺑﺎﻃﻨﴼ‪ ،‬ﭼﻪ ﺍﮔﺮ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺍﻣﻮﺭﺍﺕ ﺍﺭﺽ ﺗﻐﻴﻴﺮ ﻧﻴﺎﺑﺪ ﻇﻬﻮﺭ‬ ‫ﻣﻈﺎﻫﺮ ﮐﻠّﻴّﻪ ﻟﻐﻮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ "ﻋﻮﺍﻟﻢ" ﮐﻪ ﺍﺯ ﮐﺘﺐ‬

‫ﻦ َﺑﻨﻰ ِ‬ ‫ﻣﺸﻬﻮﺭﻩ ﻣﻌﺘﺒﺮﻩ ﺍﺳﺖ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻳ ْﻈ َﻬ ُﺮ ﻣِ‬ ‫ﺻ ِﺒﻲ‬ ‫ﻫﺎﺷ ٍﻢ‬ ‫ْ‬ ‫َ‬ ‫‪‬‬ ‫ﺪﻳﺪ" ٕﺍﻟﻰ ﺍﻥ ﻗﺎﻝ " َﻭ َﺍﮐ َﺜ ُﺮ َﺍﻋﺪﺍ‪ِٔ‬ﻪِ‬ ‫ﺣﮑﺎﻡ َﺟ ٍ‬ ‫ﺘﺎﺏ ﻭ َﺍ‬ ‫ُﺫﻭ ﮐِ ٍ‬ ‫ٍ‬

‫ﻣﺤﻤﺪ ﺫﮐﺮ ﻣﻰ ﻧﻤﺎﻳﺪ‬ ‫ﻤﺎء‪ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻣﻰ ﺩﻳﮕﺮ ﺍﺯ ﺻﺎﺩﻕ ﺑﻦ‬ ‫ّ‬ ‫ﺍﻟ ُﻌ َﻠ ُ‬ ‫ﻦ َﺑﻨﻰ ِ‬ ‫ﻫﺎﺷ ٍﻢ ﻭ َﻳﺄ ُﻣ ُﺮ‬ ‫ﻈﻬ ُﺮ‬ ‫ﮐﻪ ﻓﺮﻣﻮﺩﻧﺪ‪َ " :‬ﻭ َﻟ َﻘﺪ َﻳ‬ ‫ﺻﺒﻲ ﻣِ ْ‬ ‫َ‬ ‫‪‬‬

‫ٍ‬ ‫ﮐﺘﺎﺏ َﺟ ٍ‬ ‫ﺟﺪﻳﺪ‪،‬‬ ‫ﺑﮑﺘﺎﺏ‬ ‫ﺎﺱ‬ ‫ﺎﺱ ِﺑ َﺒ ْﻴ َﻌﺘِﻪِ ﻭ ُﻫ َﻮ ُﺫﻭ‬ ‫ٍ‬ ‫ٍ‬ ‫ﺪﻳﺪ‪ُ ،‬ﻳﺒﺎ ِﻳ ُﻊ ﺍﻟﻨّ َ‬ ‫ﺍﻟﻨّ َ‬ ‫ﺎﺳ ُﺮ ُﻋﻮﺍ‬ ‫َﻋﻠﻰ ﺍﻟ َﻌ َﺮ ِﺏ َﺷ ٌ‬ ‫ﺪﻳﺪ‪َ .‬ﻓ ْ‬ ‫ﻨﻪ َﺷﻴﺌﴼ َﻓ ْ‬ ‫ﺈﻥ َﺳ ِﻤ ْﻌ ُﺘﻢ ﻣِ ُ‬

‫ﺍﺋﻤﻪ ﺩﻳﻦ ﻭ ُﺳ ُﺮﺝ ﻳﻘﻴﻦ ﺭﺍ ﻋﻤﻞ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ‬ ‫ٕﺍ َﻟﻴﻪ‪ ".‬ﺧﻮﺏ ﻭﺻﻴّﺖ ّ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﮔﺮ ﺷﻨﻴﺪﻳﺪ ﮐﻪ ﺟﻮﺍﻧﻰ ﺍﺯ ﺑﻨﻰ ﻫﺎﺷﻢ ﻇﺎﻫﺮ ﺷﺪ ﻭ‬

‫ﻣﻰ ﺧﻮﺍﻧﺪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﮐﺘﺎﺏ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﻭ ﺍﺣﮑﺎﻡ ﺑﺪﻳﻊ ﺭﺑّﺎﻧﻰ‬

‫ﺑﺸﺘﺎﺑﻴﺪ ﺑﺴﻮﻯ ﺍﻭ‪ ،‬ﻣﻊ ﺫﻟﮏ ﺟﻤﻴﻊ ﺣﮑﻢ ﮐﻔﺮ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﺍﻳﻤﺎﻥ‬

‫ﺑﻪ ﺁﻥ ﺳﻴّﺪ ﺍﻣﮑﺎﻥ ﺩﺍﺩﻧﺪ ﻭ ﻧﺮﻓﺘﻨﺪ ﺑﺴﻮﻯ ﺁﻥ ﻧﻮﺭ ﻫﺎﺷﻤﻰ ﻭ‬

‫ﻇﻬﻮﺭ ﺳﺒﺤﺎﻧﻰ ﻣﮕﺮ ﺑﺎ ﺷﻤﺸﻴﺮﻫﺎﻯ ﮐﺸﻴﺪﻩ ﻭ ﻗﻠﺐ ﻫﺎﻯ ﭘﺮ ﮐﻴﻨﻪ‪.‬‬

‫ﻭ ﺩﻳﮕﺮ ﻣﻼﺣﻈﻪ ﻋﺪﺍﻭﺕ ﻋﻠﻤﺎ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺑﻪ ﭼﻪ ﺻﺮﻳﺤﻰ ﺩﺭ‬ ‫ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﻫﻤﻪ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﻇﺎﻫﺮﻩ ﻣﺪﻟّﻪ‬ ‫ﻭ ﺍﺷﺎﺭﺍﺕ ﻭﺍﺿﺤﻪ ﻣﺤ ّﻘﻘﻪ‪ ،‬ﺟﻤﻴﻊ ﻧﺎﺱ ﺍﺯ ﺟﻮﻫﺮ ﺻﺎﻓﻰ ﻣﻌﺮﻓﺖ ﻭ‬ ‫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:‬‬

‫ﻈﻬ ُﺮ ﻣِ ﻦ َﺑﻨﻰ ِ‬ ‫ﺎﺱ َﻭ َﻟﻢ‬ ‫ﺻﺒّﻰ ُﺫﻭ‬ ‫ﻫﺎﺷﻢ‬ ‫ﺍﺣﮑﺎﻡ َﺟﺪﻳ ٍﺪ َﻓ َﻴﺪﻋﻮ ﺍﻟﻨّ َ‬ ‫" َﻳ َ‬ ‫ٍ‬ ‫ٍ َ ٌ‬ ‫ﮑ َﻢ ِﺑ َﺸﻰٍء َﻟﻢ ُﻳﻄﻴ ُﻌﻮﻩ‬ ‫ﻤﺎء ﻓﺈﺫﺍ َﺣ َ‬ ‫ُﻳ ِﺠ ْﺒ ُﻪ َﺍ َﺣ ٌﺪ َﻭ َﺍﮐ َﺜ ُﺮ ﺍﻋﺪﺍ‪ِٔ‬ﻪِ ﺍﻟ ُﻌ َﻠ ُ‬ ‫ﺍﻟﺪﻳﻦ" ٕﺍﻟﻰ ﺁﺧﺮ‬ ‫ﻮﻥ ﻫﺬﺍ‬ ‫ﻨﺪﻧﺎ ﻣِ ﻦ َﺍ‪ ِٔ‬ﻤﺔِ ّ‬ ‫ُ‬ ‫ﺧﻼﻑ ﻣﺎ ِﻋ َ‬ ‫َﻓ َﻴ ُﻘﻮ ُﻟ َ‬

‫ﺍﻟﺤﺪﻳﺚ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﺟﻤﻴﻊ ﻫﻤﻴﻦ ﮐﻠﻤﺎﺕ ﺭﺍ ﺍﻋﺎﺩﻩ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ‬ ‫ﺷﺎﻋﺮ ﺑﺮ ﺍﻳﻦ ﻧﺸﺪﻩ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﺮ ﻋﺮﺵ َﻳﻔ َﻌ ُﻞ ﻣﺎ َﻳﺸﺎء‬

‫ﮑ ُﻢ ﻣﺎ ُﻳﺮﻳﺪ ﺳﺎﮐﻦ‪ .‬ﻭ ﻫﻴﭻ ﺍﺩﺭﺍﮐﻰ‬ ‫ﺟﺎﻟﺴﻨﺪ ﻭ ﺑﺮ ﮐﺮﺳﻲ َﻳﺤ ُ‬ ‫ّ‬ ‫ﺳﺒﻘﺖ ﻧﻴﺎﺑﺪ ﺑﺮ ﮐﻴﻔﻴّﺖ ﻇﻬﻮﺭ ﺍﻭ ﻭ ﻫﻴﭻ ﻋﺮﻓﺎﻧﻰ ﺍﺣﺎﻃﻪ ﻧﻨﻤﺎﻳﺪ‬

‫ﮐﻤﻴّﺖ 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

‫ﻭ ﺑﻪ ﺣﮑﻢ ﺍﻭ ﻣﻮﺟﻮﺩ‪ .‬ﻭ ﺍﻭﺳﺖ ُﻣﻈﻬﺮ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ ﻭ ﻣﺒﻴّﻦ‬

‫ﺣﮑﻤﺖ ﻫﺎﻯ ﻏﻴﺐ ﺻﻤﺪﺍﻧﻰ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ "ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ" ﻭ‬ ‫ﻣﺤﻤﺪ ﻭﺍﺭﺩ ﺷﺪﻩ ﮐﻪ‬ ‫"ﻋﻮﺍﻟﻢ" ﻭ ﺩﺭ "ﻳﻨﺒﻮﻉ" ﺍﺯ ﺻﺎﺩﻕ ﺑﻦ‬ ‫ّ‬ ‫‪" :‬‬ ‫ﻤﻴﻊ ﻣﺎ ﺟﺎَءﺕ ِﺑﻪِ‬ ‫ﺠ ُ‬ ‫ﻓﺮﻣﻮﺩ ﺍﻟﻌِ ﻠ ُْﻢ َﺳ ْﺒ َﻌ ٌﺔ َﻭ ِﻋﺸ ُﺮ َ‬ ‫ﻭﻥ َﺣﺮﻓﴼ‪َ .‬ﻓ َ‬

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‫ﺹ ‪١٦٢‬‬

‫ﺮﻓﺎﻥ ﻭ َﻟﻢ َﻳﻌ ِﺮ ِ‬ ‫ﺍﻟ ‪‬ﺮ ُﺳ ُﻞ َﺣ ِ‬ ‫ﻴﻦ‪.‬‬ ‫ْﺤﺮ َﻓ ِ‬ ‫ﻑ ﺍﻟﻨّ ُ‬ ‫ﺎﺱ َﺣﺘ‪‬ﻰ ﺍﻟ َﻴﻮ َﻡ َﻏﻴ َﺮ ﺍﻟ َ‬

‫ﺮﻳﻦ َﺣﺮﻓﴼ‪ ".‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ‬ ‫ﻗﺎﺋﻤﻨﺎ َﺍ ْﺧ َﺮ َﺝ َ‬ ‫ﻓﺈﺫﺍ ﻗﺎ َﻡ ُ‬ ‫ﻤﺴ َﺔ َﻭ ﺍﻟﻌِ ْﺸ َ‬ ‫ﺍﻟﺨ َ‬ ‫ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﻋﻠﻢ ﺭﺍ ﺑﻴﺴﺖ ﻭ ﻫﻔﺖ ﺣﺮﻑ ﻣﻌﻴّﻦ ﻓﺮﻣﻮﺩﻩ ﻭ ﺟﻤﻴﻊ‬

‫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 ‫ﻧﺎﻗﺺ ﺧﻮﺩ ﻣﻴﺰﺍﻥ ﻣﻰ ﮐﻨﻨﺪ‪ ،‬ﺍﮔﺮ ﻣﻄﺎﺑﻖ ﻧﻴﺎﻳﺪ ﺭ ّﺩ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪َ " .‬ﺍ ْﻡ‬

‫ﻮﻥ ؟ ٕﺍ ْﻥ ُﻫﻢ ٕﺍ ّﻻ‬ ‫ﻮﻥ ﺍﻭ َﻳ ْﻌ ِﻘ ُﻠ َ‬ ‫ﺐ َﺍ ‪‬ﻥ َﺍ ْﮐ َﺜ َﺮ ُﻫ ْﻢ َﻳ ْﺴ َﻤ ُﻌ َ‬ ‫َﺗ ْ‬ ‫ﺤ َﺴ ُ‬ ‫‪٢٧٣‬‬

‫ﻼ‪ ١" .‬ﺁﻳﺎ ﺍﻳﻦ ﺣﺪﻳﺚ ﻣﺬﮐﻮﺭ ﺭﺍ ﺑﺮ ﭼﻪ‬ ‫ﺿ ‪‬ﻞ َﺳﺒﻴ ً‬ ‫َﮐﺎ َ‬ ‫ﺎﻡ َﺑ ْﻞ ُﻫ ْﻢ َﺍ َ‬ ‫ﻻ ْﻧ َﻌ ِ‬

‫ﺣﻤﻞ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺻﺮﻳﺢ ﺑﺮ ﻇﻬﻮﺭ ﻣﻄﺎﻟﺐ ﻏﻴﺒﻴّﻪ ﻭ ﺍﻣﻮﺭﺍﺕ ﺑﺪﻳﻌﻪ‬ ‫ﺟﺪﻳﺪﻩ ﺍﺳﺖ ﺩﺭ ﺍﻳّﺎﻡ ﺁﻥ ﺣﻀﺮﺕ؟ ﻭ ﺍﻳﻦ ﺍﻣﻮﺭﺍﺕ ﺑﺪﻳﻌﻪ ﺳﺒﺐ‬

‫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

‫ﻤﺎﻝ ُﻣﻮﺳﻰ َﻭ‬ ‫"ﻟﻮﺡ ﻓﺎﻃﻤﻪ" ﺩﺭ ﻭﺻﻒ ﻗﺎﺋﻢ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻋ َﻠﻴﻪِ َﮐ ُ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ‪ ،‬ﺁﻳﻪ ‪٤٤‬‬

‫ﺹ‪۱۶۳‬‬

‫ﻮﺏ َﻓ َﻴ ِﺬﻝ‪ ‬ﺍﻭﻟﻴﺎ ُﺅﻩ ﻓﻰ َﺯﻣﺎﻧِﻪِ ﻭ ُﺗ َﺘﻬﺎﺩﻯ‬ ‫ﻬﺎء ﻋﻴﺴﻰ ﻭ َ‬ ‫ﺻﺒ ُﺮ َﺍﻳ‪َ ‬‬ ‫َﺑ ُ‬

‫ُﺭ ُﺅﻭ ُﺳﻬﻢ َﮐﻤﺎ ُﺗ َﺘﻬﺎﺩﻯ ُﺭﺅﻭ ُﺱ ﺍﻟﺘ‪ِ ‬‬ ‫ﻮﻥ ﻭ‬ ‫ﺮﮎ ﻭ ‪‬‬ ‫ﺍﻟﺪﻳ َﻠ ِﻢ َﻓ ُﻴ ْﻘ َﺘ ُﻠ َ‬

‫ﺭﺽ‬ ‫ﻠﻴﻦ ُﺗﺼ َﺒ ُﻊ ﺍ َ‬ ‫ﻮﻥ ﻭ َﻳﮑﻮ ُﻧ َ‬ ‫ُﻳﺤ َﺮ ُﻗ َ‬ ‫ﻻ ُ‬ ‫ﻮﺑﻴﻦ َﻭ ِﺟ َ‬ ‫ﻔﻴﻦ َﻣﺮ ُﻋ َ‬ ‫ﻮﻥ ﺧﺎ‪َ ِٔ‬‬

‫ﻭﻟﺌﮏ َﺍﻭﻟﻴﺎﺋﻰ‬ ‫ﺍﻟﻮﻳﻞ ﻭ ﺍﻟ ‪‬ﺮﻧّ ُﺔ ﻓﻰ ﻧِﺴﺎ‪ِ ِٔ‬ﻬﻢ ُﺍ‬ ‫ِﺑ ِﺪﻣﺎ‪ِ ِٔ‬ﻬ ْﻢ ﻭ َﻳ ْﻔ ُﺸﻮ‬ ‫ُ‬ ‫َ‬

‫ﺣ ّﻘﴼ‪ ".‬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 ‫ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﺗﺎ ﺁﻧﮑﻪ ﻗﺘﻞ ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﺭﺍ ﻭﺍﺟﺐ ﺩﺍﻧﻨﺪ ﻭ ﺍﺫﻳّﺖ‬

‫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"‬

‫‪" :‬‬ ‫ﻭﺿﺔِ ﺍﻟﮑﺎﻓﻰ َﻋﻦ ُﻣﻌﺎﻭ َﻳﺔ ﺑﻦ‬ ‫ﺩﺭ ﺑﻴﺎﻥ ﺯﻭﺭﺍء ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ﻓِ ﻰ َﺭ َ‬

‫ْﺖ‬ ‫َﻭ َﻫﺐ َﻋﻦ َﺍﺑﻰ َﻋﺒﺪﺍﻪﻠﻟ ﻗﺎﻝ ‪َ :‬ﺍ َﺗﻌ ِﺮ ُ‬ ‫ْﺖ ‪ُ :‬ﺟﻌِ ﻠ ُ‬ ‫ﺍﻟﺰ ْﻭﺭﺍَء ؟ ُﻗﻠ ُ‬ ‫ﻑ ‪‬‬ ‫ﻓِ‬ ‫ﻱ؟‬ ‫ﻮﻟﻮﻥ ٕﺍﻧ‪‬ﻬﺎ َﺑﻐﺪﺍ ُﺩ‪ .‬ﻗﺎﻝ ﻻ‪ُ ،‬ﺛ ‪‬ﻢ َ‬ ‫ﺪﺍﮎ‪َ ،‬ﻳ ُﻘ َ‬ ‫َ‬ ‫ﻗﺎﻝ‪َ :‬ﺩ َﺧﻠ َ‬ ‫ْﺖ ﺍﻟ ‪‬ﺮ ‪‬‬

‫ﺎﻝ‬ ‫ْﺖ‪َ :‬ﻧ َﻌ ْﻢ‪.‬‬ ‫ْﺖ‪َ :‬ﻧ َﻌ ْﻢ‪َ .‬ﻗ َ‬ ‫َ‬ ‫ﻮﻕ ‪‬‬ ‫ﺖ ُﺳ َ‬ ‫ﺍﻟﺪ ِّ‬ ‫ﻭﺍﺏ ؟ ُﻗﻠ ُ‬ ‫ُﻗﻠ ُ‬ ‫ﻗﺎﻝ َﺍ َﺗ ْﻴ َ‬

‫ﺍﻟﺰﻭﺭﺍء‪ُ .‬ﻳﻘ َﺘ ُﻞ‬ ‫ﻤﻴﻦ ‪‬‬ ‫ﺍﻟﻄﺮﻳﻖ ؟ ﺗ َ‬ ‫‪‬ﻳﺖ َﺟ َﺒ َﻞ ﺍ َ‬ ‫ﻻﺳ َﻮ َﺩ َﻋﻦ َﻳ ِ‬ ‫َﺭﺍ َ‬ ‫ِﻠﮏ ‪‬‬

‫ﻼ ﻣِ ﻦ ُﻭﻟ ِْﺪ ُﻓ ٍ‬ ‫ﻗﺎﻝ‪:‬‬ ‫ﻠﺖ‪َ :‬ﻣﻦ َﻳﻘ ُﺘ ُﻠ ُﻬ ْﻢ ؟ َ‬ ‫ﻼﻥ ُﮐﻠ ُ‪‬ﻬ ْﻢ َﻳﺼ َﻠ ُﺢ ِ‬ ‫ﻮﻥ َﺭ ُﺟ ً‬ ‫ﻓﻴﻬﺎ َﺛﻤﺎ ُﻧ َ‬ ‫ﺍﻟﺨﻼ َﻓ َﺔ‪ُ .‬ﻗ ُ‬

‫ﺹ ‪١٦٤‬‬ ‫ﺠﻢ‪ ".‬ﺍﻳﻦ ﺍﺳﺖ ﺣﮑﻢ ﻭ ﺍﻣﺮ ﺍﺻﺤﺎﺏ ﺁﻥ‬ ‫‪َ ٢٧٥‬ﻳﻘ ُﺘ ُﻠ ُﻬﻢ َﺍﻭﻻ ُﺩ ﺍﻟ َﻌ َ‬

‫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 ﺗﻔ ّ‬ ‫ﮑﺮ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻗﺒﺎﻝ ﺑﻪ ّ‬

‫ﻧﻤﻰ ﺟﻮﻳﻨﺪ ﻭ ﺑﻪ ﺑﻌﻀﻰ ﺍﺣﺎﺩﻳﺚ ﮐﻪ ﻣﻌﻨﻰ ﺁﻥ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ‬ ‫ﺣﻖ ﻭ ﺟﻤﺎﻝ ﺍﻪﻠﻟ ﺍﻋﺮﺍﺽ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺑﻪ ﺳﻘﺮ ﻣﻘ ّﺮ‬ ‫ﺍﺯ ﻇﻬﻮﺭ ّ‬

‫ﮔﺰﻳﺪﻩﺍﻧﺪ؟ ﻧﻴﺴﺖ ﺍﻳﻦ ﺍﻣﻮﺭ ﻣﮕﺮ ﺍﺯ ﺍﻋﺮﺍﺽ ﻓﻘﻬﺎﻯ ﻋﺼﺮ ﻭ‬

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‫ﻬﺎء‬ ‫ﻋﻠﻤﺎﻯ ﻋﻬﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺻﺎﺩﻕ ﺑﻦ‬ ‫ّ‬ ‫ﻣﺤﻤﺪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ " :‬ﻓ َﻘ ُ‬ ‫ﻨﻬﻢ َﺧ َﺮ َﺟ ِ‬ ‫ﺍﻟﺰ ِ‬ ‫ﺖ‬ ‫ﺫﻟ َ‬ ‫ﻣﺎﻥ َﺷ ‪‬ﺮ ُﻓ َﻘﻬﺎِء َﺗ ْ‬ ‫ﺖ ِﻇﻞِّ ‪‬‬ ‫ﺍﻟﺴﻤﺎِء ﻣِ ُ‬ ‫ﺤ َ‬ ‫ِﮏ ‪‬‬ ‫ِ‬ ‫ﺍﻟﻔ ْﺘ َﻨ ُﺔ ﻭ ٕﺍ َﻟﻴﻬﻢ َﺗ ُﻌﻮ ُﺩ‪ ".‬ﻭ ﺍﺯ ﻓﻘﻬﺎء ﻭ ﻋﻠﻤﺎﻯ ﺑﻴﺎﻥ ﺍﺳﺘﺪﻋﺎ ﻣﻰ‬

‫ﻧﻤﺎﻳﻢ ﮐﻪ ﭼﻨﻴﻦ ﻣﺸﻰ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺑﺮ ﺟﻮﻫﺮ ﺍﻟﻬﻰ ﻭ ﻧﻮﺭ ﺭﺑّﺎﻧﻰ ﻭ ﺻﺮﻑ ﺍﺯﻟﻰ‬

‫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 ‫ّ‬

‫ﻧﺸﻮﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﻣﻈﻬﺮ ﻋﻠﻮﻡ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺭﺑّﺎﻧﻰ ﻣﺨﺎﺻﻤﻪ ﻧﻨﻤﺎﻳﻨﺪ‪.‬‬

‫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 ‫ﻭ ﺍﺯ ﺩﺳﺖ ﻇﺎﻟﻤﻴﻦ ﻣﺴﺘﻮﺭ ﺷﻮﻧﺪ ﻭ ﺑﺮﺧﻰ ﺗﻮ ّﮐﻞ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺎ‬

‫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 ‫ﺩﺍﻧﻨﺪ‪ ،‬ﺑﻪ ﻣﺤﺎﺭﺑﻪ ﺑﺎ ﺁﻥ ﺍﺻﻞ ﺷﺠﺮﻩ ﺍﻟﻬﻴّﻪ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ﻭ ﺑﻪ‬

‫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.‬‬

‫ﺍﮔﺮ ﭼﻪ ﺩﺭ ﺍﻳﻦ ﺍﻳّﺎﻡ ﺭﺍﺋﺤﻪ ﺣﺴﺪﻯ ﻭﺯﻳﺪﻩ ﮐﻪ ﻗﺴﻢ ﺑﻪ ﻣﺮﺑّﻰ‬

‫ﻭﺟﻮﺩ ﺍﺯ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﮐﻪ ﺍﺯ ﺍ ّﻭﻝ ﺑﻨﺎﻯ ﻭﺟﻮﺩ ﻋﺎﻟﻢ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺁﻥ‬

‫ﻏﻞ ﻭ ﺣﺴﺪ ﻭ ﺑﻐﻀﺎﺋﻰ ﻇﺎﻫﺮ ﻧﺸﺪﻩ ﻭ‬ ‫ﺭﺍ ﺍ ّﻭﻟﻰ ﻧﻪ‪ ،‬ﺗﺎ ﺣﺎﻝ ﭼﻨﻴﻦ ّ‬

‫ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺟﻤﻌﻰ ﮐﻪ ﺭﺍﺋﺤﻪ ﺍﻧﺼﺎﻑ ﺭﺍ ﻧﺸﻨﻴﺪﻩﺍﻧﺪ‬

‫ﺭﺍﻳﺎﺕ ﻧﻔﺎﻕ ﺑﺮﺍﻓﺮﺍﺧﺘﻪﺍﻧﺪ ﻭ ﺑﺮ ﻣﺨﺎﻟﻔﺖ ﺍﻳﻦ ﻋﺒﺪ ﺍﺗّﻔﺎﻕ ﻧﻤﻮﺩﻩﺍﻧﺪ‬

‫ﻭ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﺭﻣﺤﻰ ﺁﺷﮑﺎﺭ ﻭ ﺍﺯﻫﺮ ﺳﻤﺖ ﺗﻴﺮﻯ ﻃﻴّﺎﺭ‪ .‬ﺑﺎ‬

‫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

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‫ﺹ ‪١٦٦‬‬ ‫ﻭ ﻋﻈﻤﺎء ﺩﺭ ﮐﻤﺎﻝ ﺗﺴﻠﻴﻢ ﻭ ﺭﺿﺎ‪ .‬ﻣﻊ ﺫﻟﮏ َﻓ َﻮﺍﻪﻠﻟ ﺍﻟ‪‬ﺬﻯ ﻻ ٕﺍﻟﻪ ٕﺍ ّﻻ‬

‫ُﻫﻮ ﺑﺎ ﺁﻥ ﻫﻤﻪ ﺍﺑﺘﻼء ﻭ ﺑﺄﺳﺎء ﻭ ﺿ ّﺮﺍء ﮐﻪ ﺍﺯ ﺍﻋﺪﺍء ﻭ ﺍﻭﻟﻰ‬

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‫ﺍﻟﮑﺘﺎﺏ ﻭﺍﺭﺩ ﺷﺪ ﻧﺰﺩ ﺁﻧﭽﻪ ﺍﺯ ﺍﺣﺒّﺎء ﻭﺍﺭﺩ ﺷﺪ ﻣﻌﺪﻭﻡ ﺻﺮﻑ‬

‫ﺍﺳﺖ ﻭ ﻣﻔﻘﻮﺩ ﺑﺤﺖ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﭼﻪ ﺍﻇﻬﺎﺭ ﻧﻤﺎﻳﻢ ﮐﻪ ﺍﻣﮑﺎﻥ ﺭﺍ ﺍﮔﺮ‬

‫ﺍﻧﺼﺎﻑ ﺑﺎﺷﺪ ﻃﺎﻗﺖ ﺍﻳﻦ ﺑﻴﺎﻥ ﻧﻪ‪ .‬ﻭ ﺍﻳﻦ ﻋﺒﺪ ﺩﺭ ﺍ ّﻭﻝ ﻭﺭﻭﺩ ﺍﻳﻦ‬

‫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 ‫ﻧﺪﺍﺩ ﻭ ﭼﻪ ﺍﻳّﺎﻡ ﮐﻪ ﺟﺴﺪ ﺭﺍﺣﺖ ﻧﻴﺎﻓﺖ‪ .‬ﻭ ﺑﺎ ﺍﻳﻦ ﺑﻼﻳﺎﻯ ﻧﺎﺯﻟﻪ ﻭ‬

‫ﺭﺯﺍﻳﺎﻯ ﻣﺘﻮﺍﺗﺮﻩ ﻓ َﻮﺍﻟ‪‬ﺬﻯ ﻧﻔﺴﻰ ِﺑ َﻴ ِﺪﻩِ ﮐﻤﺎﻝ ﺳﺮﻭﺭ ﻣﻮﺟﻮﺩ ﺑﻮﺩ ﻭ‬ ‫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 ‫ّ‬

‫ﺍﻧﻘﻼﺏ ﺍﺻﺤﺎﺏ ﻧﮕﺮﺩﻡ ﻭ ﺳﺒﺐ ﺿ ّﺮ ﺍﺣﺪﻯ ﻧﺸﻮﻡ ﻭ ﻋﻠّﺖ ﺣﺰﻥ‬ ‫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 ‫ﻼ ﻣﺜﻞ ﻏﻴﺚ ﻫﺎﻃﻞ ﻭﺍﺭﺩ ﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﻻ ﻭ ﻓﻌ ً‬ ‫ﮐﻪ ﻣﺘﻮﺍﻟﻰ ﻭ ﻣﺘﻮﺍﺗﺮ ﻗﻮ ً‬

‫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 ‫ﻭﺡ ِﺑ َﺎﻣ ِﺮﻩ‪ ،‬ﺁﻧﻰ ﺩﺭ ﺍﻳﻦ ﺑﻠﺪ ﺗﻮ ّﻗﻒ‬ ‫ﺧﻴﺎﻝ ﻧﺒﻮﺩ َﻓ َﻮﺍﻟ‪‬ﺬﻯ َﻧ َﻄ َﻖ ﺍﻟ ‪‬ﺮ ُ‬ ‫ﻮﻝ َﻭ ﻻ‬ ‫ﻮﻝ ﺑﻼ َﺣ َ‬ ‫ِﻢ ﺍﻟ َﻘ َ‬ ‫ﻧﻤﻰ ﻧﻤﻮﺩﻡ َﻭ َﮐﻔﻰ ِﺑﺎﻪﻠﻟِ َﺷﻬﻴﺪﴽ‪َ .‬ﺍﺧﺘ ُ‬ ‫ﺭﺍﺟ ُﻌﻮﻥ‪ .‬ﺻﺎﺣﺒﺎﻥ ‪٢٨٠‬‬ ‫ُﻗ ‪‬ﻮ َﺓ ٕﺍ ّﻻ ِﺑﺎﻪﻠﻟِ َﻭ ٕﺍﻧّﺎﻟﻠِّﻪِ ﻭ ٕﺍﻧّﺎ ِﺍﻟﻴﻪِ ِ‬

‫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 ‫ﻣﺤﮑﻤﻪ ﮐﻪ ﺩﺭ ﺛﻘﻞ ﺍﮐﺒﺮ ﮐﻪ ﻭﺩﻳﻌﻪ ﺭﺑّﺎﻧﻴّﻪ ﺍﺳﺖ ﺩﺭ ﺑﻴﻦ ﻋﺒﺎﺩ ﻭ‬

‫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

‫‪ ٢٨١‬ﻣﺤﺮﻭﻡ ﻭ ﻣﺄﻳﻮﺱ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﺍﺧﺒﺎﺭ‪،‬‬ ‫ﺳﻨﻪ ﻇﻬﻮﺭ ﺁﻥ ﻫﻮﻳّﻪ ﻧﻮﺭ ﺭﺍ ﻫﻢ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻣﻊ ﺫﻟﮏ ﺷﺎﻋﺮ‬

‫ﻧﺸﺪﻩﺍﻧﺪ ﻭ ﺩﺭ َﻧ َﻔﺴﻰ ﺍﺯ ﻫﻮﺍﻯ ﻧﻔﺲ ﻣﻨﻘﻄﻊ ﻧﮕﺸﺘﻪﺍﻧﺪ‪ .‬ﻓِ ﻰ‬

‫َﺣ ِ‬ ‫ﻣﻮﻻﻱ ﻓﻰ ُﻇﻬﻮ ِﺭﻩِ ؟‬ ‫ﮑﻴﻒ ﻳﺎ‬ ‫ﺍﻟﺼﺎﺩﻕ َﻓ‬ ‫ﻀﻞ " َﺳ‪َ  ‬ﻞ ﻋﻦ ّ‬ ‫ﺍﻟﻤ َﻔ ‪‬‬ ‫ﺪﻳﺚ ُ‬ ‫َ‬ ‫َ‬ ‫ﻈﻬ ُﺮ َﺍﻣ ُﺮﻩ ﻭ ﻳﻌ ُﻠﻮ ﺫﮐﺮﻩ‪".‬‬ ‫ﺍﻟﺴﺘّ ِ‬ ‫ﺍﻟﺴﻼ ُﻡ ‪ :‬ﻓﻰ َﺳ َﻨﺔِ ّ‬ ‫َﻓﻘﺎﻝ َﻋ َﻠﻴﻪ ّ‬ ‫ﻴﻦ َﻳ َ‬ ‫‪٢٨٢‬‬

‫ﺑﺎﺭﻯ‪ ،‬ﺗﺤﻴّﺮ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺩ ﮐﻪ ﭼﮕﻮﻧﻪ ﺑﺎ ﺍﻳﻦ ﺍﺷﺎﺭﺍﺕ‬

‫ﻼ ﺫﮐﺮ ﺣﺰﻥ ﻭ ﺳﺠﻦ‬ ‫ﺣﻖ ﺍﺣﺘﺮﺍﺯ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﻣﺜ ً‬ ‫ﻭﺍﺿﺤﻪ ﻻﺋﺤﻪ ﺍﺯ ّ‬ ‫ﻭ ﺍﺑﺘﻼء ﮐﻪ ﺑﺮ ﺁﻥ ﺧﻼﺻﻪ ﻓﻄﺮﺕ ﺍﻟﻬﻰ ﻭﺍﺭﺩ ﺷﺪ ﺩﺭ ﺍﺧﺒﺎﺭ ﻗﺒﻞ‬

‫ٍ‬ ‫ﺒﻲ‬ ‫ﺫﮐﺮ ﺷﺪﻩ‪ .‬ﻓِ ﻰ ﺍﻟ ِﺒﺤﺎﺭ ‪ٕ " :‬ﺍ ‪‬ﻥ ﻓﻰ ﻗﺎ‪ِ ِٔ‬ﻤﻨﺎ َﺍﺭ َﺑ َﻊ‬ ‫ﻋﻼﻣﺎﺕ ﻣﻦ َﺍ ْﺭ َﺑ َﻌﺔِ َﻧ ٍّ‬ ‫ﻮﻑ‬ ‫ﺍﻟﺨ ُ‬ ‫ﺤ ‪‬ﻤ ٍﺪ‪ .‬ﺍ ّﻣﺎ ﺍﻟ َﻌﻼ َﻣ ُﺔ ﻣِ ﻦ ﻣﻮﺳﻲ َ‬ ‫ُﻣﻮﺳﻰ ﻭ ﻋﻴﺴﻰ ﻭ ُﻳ ُ‬ ‫ﻒ َﻭ ُﻣ َ‬ ‫ﻮﺳ َ‬ ‫َ‬ ‫ﻭ ﺍﻻﻧﺘﻈﺎﺭ‪َ .‬ﻭ َﺍ ّﻣﺎ ﺍﻟ َﻌﻼ َﻣ ُﺔ ﻣِ ﻦ ﻋﻴﺴﻰ ﻣﺎ ﻗﺎ ُﻟﻮﺍ ﻓﻰ َﺣﻘِّﻪِ ‪ .‬ﻭ‬

‫ﺠﻦ َﻭ ﺍﻟﺘ‪‬ﻘﻴ‪ُ ‬ﺔ‪َ .‬ﻭ ﺍﻟ َﻌﻼ َﻣ ُﺔ ﻣِ ﻦ‬ ‫ﻒ ِّ‬ ‫ﺍﻟﺴ ُ‬ ‫ﺍﻟ َﻌﻼ َﻣ ُﺔ ﻣِ ﻦ ُﻳ ُ‬ ‫ﻮﺳ َ‬

‫ِ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ " .‬ﺑﺎ ﺍﻳﻦ ﺣﺪﻳﺚ ﺑﻪ ﺍﻳﻦ ﻣﺤﮑﻤﻰ ﮐﻪ‬ ‫ﺜﻞ‬ ‫ﺤ ‪‬ﻤ ٍﺪ َﻳ ْﻈ َﻬ ُﺮ ِﺑﺂﺛﺎ ٍﺭ ﻣِ ِ‬ ‫ُﻣ َ‬

‫ﺟﻤﻴﻊ ﺍﻣﻮﺭﺍﺕ ﺭﺍ ﻣﻄﺎﺑﻖ ﺁﻧﭽﻪ ﻭﺍﻗﻊ ﺷﺪﻩ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻣﻊ ﺫﻟﮏ ﺍﺣﺪﻯ ﻣﺘﻨﺒّﻪ ﻧﺸﺪﻩ ﻭ‬ ‫ﺴﻤﻊ‬ ‫ﮏ‪ٕ .‬ﺍ ‪‬ﻥ ﺍﻪﻠﻟَ ُﻣ ُ‬ ‫ﮔﻤﺎﻥ ﻧﺪﺍﺭﻡ ﮐﻪ ﺑﻌﺪ ﻫﻢ ﻣﺘﻨﺒّﻪ ﺷﻮﻧﺪ ٕﺍ ّﻻ َﻣﻦ ﺷﺎَء َﺭﺑ‪َ ‬‬

‫ﺴﻤﻊ َﻣﻦ ﻓِ ﻰ ﺍﻟ ُﻘﺒﻮﺭ‪.‬‬ ‫ﺸﺎء ﻭ ﻣﺎ َﺍ َﻧﺎ ِﺑ ُﻤ ِ‬ ‫َﻣﻦ َﻳ ُ‬

‫ﺹ ‪۱۶۹‬‬ ‫‪٢٨٣‬‬

‫ﻭ ﺑﺮ ﺁﻥ ﺟﻨﺎﺏ ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ ﮐﻪ ﺍﻃﻴﺎﺭ ﻫﻮﻳّﻪ ﻭ ﺣﻤﺎﻣﺎﺕ ﺍﺯﻟﻴّﻪ ﺭﺍ‬ ‫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 ‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﺗﺎ ُﻣﻐﻠّﻴﻦ ﺁﻧﭽﻪ ﺩﺭ ﻗﻠﺐ ﭘﻨﻬﺎﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ‬

‫ﻣﺤﻤﺪ‬ ‫ﺣﻘﺎﻳﻘﺸﺎﻥ ﺑﺎﻫﺮ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺻﺎﺩﻕ ﺑﻦ‬ ‫ّ‬

‫‪" :‬‬ ‫ﻦ‪ ".‬ﺍﻳﻦ ﺍﺳﺖ ﻣﻴﺰﺍﻥ‬ ‫ﻦ َﻭﺍﻪﻠﻟِ َﻟ ُﻴ َﻐﺮ َﺑ ُﻠ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻭﺍﻪﻠﻟِ َﻟ ُﻴ َﻤ ‪‬‬ ‫ﺤ ُ‬

‫ﺍﻟﻬﻰ ﻭ ﻣﺤﮏ ﺻﻤﺪﺍﻧﻰ ﮐﻪ ﻋﺒﺎﺩ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻥ ﺍﻣﺘﺤﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪.‬‬ ‫ﻭ ﺍﺣﺪﻯ ﭘﻰ ﺑﻪ ﻣﻌﺎﻧﻰ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻧﺒﺮﺩ ﻣﮕﺮ ﻗﻠﻮﺏ ﻣﻄﻤﺌﻨّﻪ ﻭ‬ ‫ﻧﻔﻮﺱ ﻣﺮﺿﻴّﻪ ﻭ ﺍﻓﺌﺪﻩ ﻣﺠ ّﺮﺩﻩ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺩﺭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﮔﻮﻧﻪ‬ ‫ﺑﻴﺎﻧﺎﺕ‪ ،‬ﻣﻌﺎﻧﻰ ﻇﺎﻫﺮﻳّﻪ ﮐﻪ ﻣﺮﺩﻡ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻧﺒﻮﺩﻩ ﻭ‬

‫ﻮﻥ َﻭﺟﻬﴼ َﻭ‬ ‫ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ِ " :‬ﻟ ُ‬ ‫ﻠﻢ َﺳﺒ ُﻌ َ‬ ‫ﮑﻞِّ ِﻋ ٍ‬

‫ﺚ ﺑﺎﻗِ ﻰ ﺍﻟ ُﻮ ُﺟﻮﻩ‬ ‫ﻭﺍﺣ ٌﺪ ﻭ ٕﺍﺫﺍ ﻗﺎ َﻡ‬ ‫ﺎﺱ ٕﺍ ّﻻ ِ‬ ‫ﺍﻟﻘﺎﺋﻢ َﻳ ُﺒ ‪‬‬ ‫ﻴﻦ ﺍﻟﻨّ ِ‬ ‫ُ‬ ‫ﻴﺲ َﺑ َ‬ ‫َﻟ َ‬ ‫ﺮﻳﺪ ﻣِ ﻨﻬﺎ‬ ‫ﺎﺱ‪ ".‬ﻭ َﺍﻳﻀﴼ َ‬ ‫ﮑﻠ َِﻤ ٍﺔ ﻭ ُﻧ ُ‬ ‫ﮑﻠ ُ‪‬ﻢ ِﺑ َ‬ ‫ﺤﻦ َﻧ َﺘ َ‬ ‫ﻴﻦ ﺍﻟﻨّ ِ‬ ‫ﻗﺎﻝ‪َ " :‬ﻧ ُ‬ ‫َﺑ َ‬

‫ﺍﻟﻤﺨ َﺮ ُﺝ‪ ".‬ﺑﺎﺭﻯ‪ ،‬ﺫﮐﺮ‬ ‫ﺒﻌﻴﻦ َﻭﺟﻬﴼ َﻭ َﻟﻨﺎ ِﻟ ُ‬ ‫ﮑﻞِّ ﻣِ َ‬ ‫ٕﺍﺣﺪﻯ َﻭ َﺳ َ‬ ‫ﻨﻬﺎ َ‬

‫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

‫‪٢٨٤‬‬

‫ﺹ‪١٧٠‬‬ ‫ﺃﺋﻤﻪ ﺩﻳﻦ ﭼﻪ ﺑﻮﺩ ﭼﻨﺎﻧﭽﻪ ﺍﺯ‬ ‫ﺁﻥ ﻋﺒﺎﺩ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﮐﻪ ﻣﻘﺼﻮﺩ ّ‬

‫ﺣﺪﻳﺚ ﻣﺴﺘﻔﺎﺩ ﻣﻰ ﺷﻮﺩ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﻋﺒﺎﺩ ﺑﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﻋﺒﺎﺭﺍﺕ‪،‬‬ ‫ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﻣﻤﻨﻮﻉ ﻧﺴﺎﺯﻧﺪ ﻭ ﺍﺯ ﺍﻫﻠﺶ ﺳﺆﺍﻝ ﻧﻤﺎﻳﻨﺪ ﺗﺎ‬ ‫‪٢٨٥‬‬

‫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 ﺍﺣﺪﻳّﻪ ﻧﻤﺎﻳﺪ‪ّ .‬‬

‫ﻦ ﺍﻪﻠﻟَ َﻳﻔ َﻌ ُﻞ‬ ‫ﻧﺴﻴﺎﻥ ﺳﺎﮐﻦ ﻭ ﺑﻪ ﺍﻫﻞ ﺑﻐﻰ ﻭ ﻃﻐﻴﺎﻥ ﻣﺘّﺒﻊ‪َ .‬ﻭﻟﮑ ّ‬

‫ﻌﻤﻠﻮﻥ ﻭ َﻳ ْﻨﺴﺎﻫﻢ ﮐﻤﺎ َﻧ َﺴﻮﺍ ﻟِﻘﺎ‪‬ﻪ ﻓﻰ َﺍﻳّﺎﻣِ ﻪِ َﻭ‬ ‫ِﺑ ِﻬﻢ َﮐﻤﺎ ُﻫﻢ َﻳ َ‬

‫ِﮏ ُﻗ ِ‬ ‫ﻘﻀﻰ َﻋ َﻠﻰ ﺍﻟ‪‬ﺬﻳﻦ ُﻫﻢ ﮐﺎﻧﻮﺍ‬ ‫ﻀ‬ ‫َﮐﺬﻟ َ‬ ‫ﻲ َﻋ َﻠﻰ ﺍﻟ‪‬ﺬﻳﻦ َﮐ َﻔ ُﺮﻭﺍ ﻭ ُﻳ َ‬ ‫َ‬ ‫‪" :‬‬ ‫ﺶ ﻋﻦ‬ ‫ِﻢ ﺍﻟ َﻘ َ‬ ‫ﺠﺤ ُﺪ َ‬ ‫ﻮﻝ ﺑ َﻘﻮﻟِﻪ ﺗﻌﺎﻟﻰ َﻭ َﻣ ْ‬ ‫ﻦ َﻳ ْﻌ ُ‬ ‫ﻭﻥ‪َ .‬ﻭ َﺍﺧﺘ ُ‬ ‫ِﺑﺂﻳﺎﺗِﻪِ َﻳ َ‬ ‫ﻦ‬ ‫ﺾ َﻟ ُﻪ َﺷ َ‬ ‫ﻴﻄﺎﻧﴼ َﻓ ُﻬ َﻮ َﻟ ُﻪ َﻗ ٌ‬ ‫ﺮﻳﻦ‪َ " ١ ".‬ﻭ َﻣ ْ‬ ‫ﺣﻤ ِﻦ ُﻧ َﻘﻴِّ ْ‬ ‫ِﺫ ْﮐ ِﺮ ﺍﻟ ‪‬ﺮ َ‬

‫ﻧﺰﻝ ﻣﻦ ﻗﺒﻞ ﻟﻮ َﺍﻧﺘﻢ َﺗ ِ‬ ‫ﻠﻮﻥ‪.‬‬ ‫ﻌﻘ َ‬ ‫ﺽ َﻋ ْ‬ ‫َﺍﻋ َﺮ َ‬ ‫ﻴﺸ ًﺔ َ‬ ‫ﻦ ِﺫ ْﮐ ِﺮﻯ ﻓﺈ ‪‬ﻥ َﻟ ُﻪ َﻣﻌِ َ‬ ‫ﺿ ْﻨﮑﴼ‪ ٢".‬ﻭ ﮐﺬﻟﮏ ّ‬ ‫ﻐﻤ َﺔ‬ ‫‪٢٨٨-٢٨٩‬‬ ‫ُ‬ ‫ﻦ ﺍﻟ َﺒﺎء َﻭ ﺍﻟﻬﺎء َﻭ ّ‬ ‫ﺍﻟﺴﻼ ُﻡ َﻋﻠﻰ َﻣﻦ َﺳ ِﻤ َﻊ َﻧ َ‬ ‫ﺍﻟﻤﻨﺰﻭﻝ ﻣِ َ‬

‫‪٢٩٠‬‬

‫ﻻﻋﻠﻰ‪١٥٢ .‬‬ ‫ﺍﻟﻤﻨ َﺘﻬﻰ‪َ .‬ﻓ ُﺴ‬ ‫ﺒﺤﺎﻥ َﺭﺑِّﻨﺎ ﺍ َ‬ ‫َ‬ ‫ﺍﻟ َﻮﺭﻗﺎء ﻓﻰ ِﺳﺪ َﺭﺓِ ُ‬ ‫‪ -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 ،‬‬

‫ﺍﻳﻘﺎﻥ ﻭ ﻧﻴﺰ ﺍﺳﺎﻣﻰ َﻋ َﻠﻢ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺻﻄﻼﺣﺎﺕ ﺩﻳﻨﻰ ﻭ ﻋﺮﻓﺎﻧﻰ‪ ،‬ﺑﻪ‬ ‫ﺗﺮﺗﻴﺐ ﺳﻪ ﺣﺮﻑ ﺍ ّﻭﻝ ﻫﺮ ﮐﻠﻤﻪ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ -٢‬ﺍﺯ ﺍﺳﺎﻣﻰ َﻋ َﻠﻢ‪ ،‬ﺁﻧﭽﻪ ﻣﺸﻬﻮﺭﺗﺮ ﺍﺳﺖ ﻭ ﻳﺎ ﺩﺭ ﻣﺘﻦ ﮐﺘﺎﺏ ﺍﺯ ﻗﻠﻢ‬

‫ﻣﺒﺎﺭﮎ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻣﻼﮎ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‪ ،‬ﺍ ّﻣﺎ ﺩﺭ ﺫﻳﻞ ﺍﺳﻢ ﺩﻳﮕﺮ ﻳﺎ‬

‫ﺍﻟﻘﺎﺏ ﺩﻳﮕﺮ ﺑﻪ ﻧﺎﻡ ﺍﺻﻠﻰ ﺑﺎ ﺣﺮﻭﻑ ﻧﮏ‪) ،‬ﮐﻪ ﻣﺨ ّﻔﻒ "ﻧﮕﺎﻩ ﮐﻨﻴﺪ"‬

‫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

‫ﻼ ﺩﺭ ﺯﻳﺮ ﮐﻠﻤﻪ "ﺁﻳﺎﺕ" ﺳﺎﻳﺮ ﻣﻄﺎﻟﺐ ﻣﺮﺑﻮﻃﻪ ﺍﻳﻨﻄﻮﺭ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣﺜ ً‬

‫ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺷﺪﻩ ﺍﺳﺖ‪ :‬ﺁﻳﺎﺕ ﺁﻓﺎﻗﻴّﻪ ‪ ،‬ﺍﺷﺎﺭﻩ‪ ،.....‬ﺍﺳﺘﻬﺰﺍء ﺍﻧﮑﺎﺭ‪،.....‬‬

‫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.‬‬

‫ﺣﺘّﻰ ﺍﻟﻤﻘﺪﻭﺭ ﺍﻳﻦ ﺗﻠﻮﻳﺤﺎﺕ ﺩﺭ ﺭﺩﻳﻒ ﻧﺎﻡ ﻳﺎ ﻣﻮﺿﻮﻉ ﻣﺮﺑﻮﻃﻪ ﺩﺭﺝ ﺷﺪﻩ‬

‫ﻳﺎ ﺑﻪ ﻧﺎﻡ ﺷﺨﺺ ﺍﺭﺟﺎﻉ ﺩﺍﺩﻩ ﺷﺪﻩ ﺗﺎ ﺩﺳﺘﻴﺎﺑﻰ ﺑﻪ ﮐﻠﻴّﻪ ﻣﻄﺎﻟﺐ ﻣﻤﮑﻦ ﺷﻮﺩ‪.‬‬

‫‪ -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 ّ‬

‫ﺷﺪﻩ ﻭ ﻧﻴﺰ ﻣﺼﺮﻉ ﺍ ّﻭﻝ ﺍﺑﻴﺎﺕ ﻣﻨﻘﻮﻝ ﺩﺭ ﮐﺘﺎﺏ‪ ،‬ﺩﺭ ﻓﻬﺮﺳﺖ ﻭﺍﺭﺩ ﺷﺪﻩ ﺗﺎ‬

‫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 :‬‬ ‫ﺁﻳﺎﺕ‪ :‬ﺁﻳﺎﺕ ﺁﻓﺎﻗﻴّﻪ ‪ ،١٢٩‬ﺁﻳﺎﺕ ﻓﺮﻗﺎﻧﻴّﻪ‪..‬ﺩﺍﻝ ﺑﺮ ﺷﺮﻉ ﻭ ﺣﮑﻢ ﺟﺪﻳﺪ ﺍﺳﺖ‪،١٥٩ :‬‬ ‫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 ‫‪ ، ١٤٥‬ﺑﻤﻨﺰﻟﻪ ﺷﻤﺲ ﺍﺳﺖ‪ ،١٣٥ :‬ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ ﺍﻟﻬﻴّﻪ ﺟﺰ ﺁﻳﺎﺕ ﭼﻴﺰﻯ ّ‬

‫ﺣﺠﻴﺖ ﺁﻳﺎﺕ‪.‬‬ ‫ﻗﺮﺍﺭ ﻧﮕﺮﻓﺘﻪ‪ ،١٤٦ :‬ﮐﻨﺰ ﻟﺌﺎﻟﻰ ﺍﻟﻬﻴّﻪ ﺍﺳﺖ‪ ،١٣٥ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ّ .‬‬ ‫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 ﻋﺒﺪﺍﻪﻠﻟ )ﺍﺑﻰ ﻋﺒﺪﺍﻪﻠﻟ(‪١٧٠ ،١٦٦ :‬‬

‫ﺹ ‪١٧٦‬‬ ‫ﺍﻟﺰﻭﺭﺍء‪١٦٣ :‬‬ ‫ﺃ َﺗﻌ ِﺮ ُ‬ ‫ﻑ ّ‬

‫ﺍﺗّﻘﻮﺍ ﺍﻪﻠﻟ ﻳﻌﻠّﻤﮑﻢ‪٤٥ :‬‬ ‫ﺍﺛﻴﻢ)ﻟﻘﺐ(‪١٢٥ :‬‬

‫ﺍﺣﺰﺍﺏ‪ ،‬ﺳﻮﺭﻩ‪١١٨ ،١١٢ :‬‬ ‫ﺍﺣﻤﺪ)ﺷﻴﺦ ﺍﺣﻤﺪ ﺍﺣﺴﺎﺋﻰ(‪٤٣ :‬‬ ‫ﻣﺤﻤﺪﺭﺳﻮﻝ ﺍﻪﻠﻟ)ﺣﻀﺮﺕ(‪.‬‬ ‫ﺍﺣﻤﺪ‪ ،‬ﺟﻤﺎﻝ ﺍﺣﻤﺪﻳّﻪ‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬

‫ﺍﺧﺖ ﻫﺎﺭﻭﻥ‪ :‬ﻧﮏ‪ .‬ﻣﺮﻳﻢ )ﺣﻀﺮﺕ(‬ ‫ﺍﺫﺍ ﻇﻬﺮﺕ ﺭﺍﻳﺔ‬ ‫ﺍﻟﺤﻖ‪١٥٨ :....‬‬ ‫ّ‬

‫ﺍﺫﺍ ﻗﺎﻡ ﺍﻟﻘﺎﺋﻢ ﻗﺎﻣﺖ ﺍﻟﻘﻴﺎﻣﺔ‪٩٥ :‬‬ ‫ﺍﺭﺑﻌﻴﻦ )ﻣﺠﻤﻮﻋﻪ ﺣﺪﻳﺚ(‪١٦١ :‬‬ ‫ﻼ ﻳﻮﺳﻒ‪١٤٨ :‬‬ ‫ﺍﺭﺩﺑﻴﻠﻰ‪ ،‬ﻣ ّ‬

‫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.‬‬ ‫ﺍﺳﻼﻡ )ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ(‪) ،٢٥ ،١٨ ،١٧ :‬ﺁﺯﺍﺭ ﮐﻔ ّﺎﺭ( ‪١٤٤‬‬

‫ﺍﺷﻴﺎء ﺣﺎﮐﻰ ﺍﺯ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻴّﻪ ﻫﺴﺘﻨﺪ‪٦٥ :‬‬

‫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 ﺫﮐﺮﺍﻪﻠﻟ 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 :‬‬ ‫ﺍﻗﺴﻤﮏ ﺑﺎﻪﻠﻟ ﺍﻟّﺬﻯ ﻓﻠﻖ ﻟﮑﻢ ﺍﻟﺒﺤﺮ‪٥٦ :...‬‬ ‫ﺍﮐﺴﻴﺮ‪ ،‬ﺍﮐﺴﻴﺮ ﺍﻟﻬﻰ‪١٠٥ ،١٠٤ :‬‬ ‫ﺍﻟﺼﻮﻡ ﺷﻤﺴﻬﺎ‪٢٦ :...‬‬ ‫ﺍﻻﺳﻼﻡ ﺳﻤﺎء ﻭ ّ‬

‫ﺍﻟﻒ ﺁﺩﻡ‪١١١ :...‬‬

‫ﺍﻟﻒ ﻓﺎﻃﻤﻪ ﻧﮑﺎﺡ ﻧﻤﻮﺩﻡ )ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﻠﻰ(‪١١٠ :‬‬ ‫ﺍ ّﻣﺎ ﺍﻟﻨّﺒﻴّﻮﻥ ﻓﺎﻧﺎ‪١٠٧ ،١٠١ :‬‬

‫ﺍﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﻬﻰ‪ ،٥ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ‪١٦٩ ،١٥٩ ،٥٥ ،٥٠ ،٤٩ ،٣٧-٣٢‬‬

‫ﺍ ّﻣﺖ 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.‬‬ ‫ﺍ ّﻥ ﺍﻣﺮﻧﺎ ﺻﻌﺐ ﻣﺴﺘﺼﻌﺐ‪٥٥ :‬‬

‫ﺍﻧﺒﻴﺎء‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬ ‫ﺍﻧﺒﻴﺎء )ﺳﻮﺭﻩ(‪١١٣ :‬‬

‫ﺍﻧﺠﻴﻞ‪ ،١٤١ ،١٣١ ،٩٩ ،٨٨ ،٧٨ ،٥٩ ،٥٣ ،١٨ ،١٧ ،١٦ :‬ﺍﻧﺎﺟﻴﻞ ﺍﺭﺑﻌﻪ‪،١٤ :‬‬ ‫ﻟﻮﻗﺎ‪ ،٨٨ ،٧٨ ،١٨ :‬ﻣﺘّﻰ‪ ،٨٨ ،٧٨ ،٤٤ ،١٨ ،١٧ ،١٦ :‬ﻣﺮﻗﺲ‪ ،١٧ :‬ﻳﻮﺣﻨّﺎ ‪۷۷ ،۱۳‬‬

‫ﺍﻧﺴﺎﻥ )ﻣﻘﺎﻡ ﺍﻭ(‪٦٦ - ٦٤ :‬‬ ‫ﺍﻧﺴﺎﻥ )ﺳﻮﺭﻩ(‪٢٧ ،١٥ :‬‬

‫ﺍﻻﻧﺴﺎﻥ ﺳ ّﺮﻯ ﻭ ﺍﻧﺎ ﺳ ّﺮﻩ‪٦٥ :‬‬

‫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.‬‬ ‫ﺍ ّﻥ ﻓﻰ ﻗﺎﺋﻤﻨﺎ ﺍﺭﺑﻊ ﻋﻼﻣﺎﺕ‪١٦٨ :...‬‬

‫ﺍﻟﺤﻖ ﺑﺂﻳﺎﺗﻪ‪١٤٥ :...‬‬ ‫ﺍﻧّﻪ ﻣﺜﺒﺖ‬ ‫ّ‬

‫ﺍﻧّﻰ ﺗﺎﺭﮎ ﻓﻴﮑﻢ ﺍﻟﺜّﻘﻠﻴﻦ‪١٣٢ :...‬‬

‫ﺍﻧّﻰ ﻋﺒﺪﺍﻪﻠﻟ ﻭ ﻣﺎ ﺍﻧﺎ ّﺍﻻ ﺑﺸﺮ ﻣﺜﻠﮑﻢ‪١١٧ :...‬‬

‫ﻣﺤﻤﺪ ﻭ ﺁﺧﺮﻧﺎ‬ ‫ﺍ ّﻭﻟﻨﺎ‬ ‫ﻣﺤﻤﺪ‪١٠٢ :...‬‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻫﻞ ﺍﻧﺠﻴﻞ‪٢٧ ،١٨ :‬‬

‫ﺍﻫﻞ ﺑﻴﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺍﺻﺤﺎﺏ ﺑﻴﺎﻥ‪.‬‬ ‫ﺍﻫﻞ ﻓﺮﻗﺎﻥ‪ ،١٠٦ :‬ﺑﻪ ﺫﮐﺮ ﺧﺎﺗﻢ ﺍﻟﻨّﺒﻴّﻴﻦ ﻣﺤﺘﺠﺐ ﺷﺪﻧﺪ‪١٤١ :‬‬

‫ﺍﻳّﺎﻡ ﻇﻬﻮﺭ)ﺍﻫﻤﻴّﺖ ﻭ ﻋﻼﻣﺎﺕ(‪٩٦-٨٥ ،٥٨-٥٥ ،٣٩-٣٥ ،٢٠-١٤ :‬‬

‫ﺍﻳﮑﻮﻥ ﻟﻐﻴﺮﮎ ﻣﻦ ﺍﻟ ّﻈﻬﻮﺭ‪٦٥ :...‬‬

‫ﺍﻳﻤﺎﻥ‪ :‬ﺍﻳﻤﺎﻥ ﺟﻤﻌﻰ ﺍﺯ ﻋﻠﻤﺎء ﺑﻪ ﺍﻣﺮ ﺟﺪﻳﺪ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ )ﺣﻀﺮﺕ(‪ ،‬ﺍﻳﻤﺎﻥ ﻣﻮﺟﺐ‬ ‫ﺣﻴﺎﺕ ﺗﺎﺯﻩ ﺍﺳﺖ‪ ،٧٦ :‬ﺍﻳﻤﺎﻥ ﻣﺎﻧﻨﺪ ﺳﻴﻒ ﺣﺎ ّﺩ ﻭ ﺑ ّﺮﻧﺪﻩ ﺍﺳﺖ‪ ،٧٢ :‬ﻋﻼﻣﺖ‬ ‫ﺻﺪﻕ ﻭ ﮐﺬﺏ ﺩﺭ ﺍﻳﻤﺎﻥ‪١٥٨ ،١٥٧ :‬‬

‫ﺍﻟﻄﺎﻟﻌﺔ‪٢٣ :...‬‬ ‫ﺍﻟﺸﻤﻮﺱ ّ‬ ‫ﺍﻳﻦ ّ‬

‫ﺍﻟﻤﺪﺧﺮ ﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﺮﺍﺋﺾ‪١٥٩ :...‬‬ ‫ﺍﻳﻦ‬ ‫ّ‬ ‫ﺍﻳّﻮﺏ‪ ،‬ﺻﺒﺮ ﺍﻭ‪١٦٣ :‬‬

‫ﺏ‬ ‫ﺍﻟﺒﺎء ﻭ ﺍﻟﻬﺎء )ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ(‪ ،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 ‫ّ‬

‫ﺗﻤﻨّﺎﻯ ﺷﻬﺎﺩﺕ‪ ،١٥٤ :‬ﺷﻤﻮﺱ ﺍﺣﺪﻳّﻪ ﺭﺍ ﺑﻪ ﺷﻤﺲ ﻣﺜﺎﻝ ﺯﺩﻩﺍﻧﺪ‪ ،١٠٧ :‬ﮐﺜﺮﺕ‬

‫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 :‬‬ ‫ﺑﺨﺖ ﺍﻟﻨّﺼﺮ‪٥٧ :‬‬

‫ﺑﺪﺍ )ﺳﺒﺐ ﺑﺪﺍ ﺩﺭ ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ(‪٥ ،٤ :‬‬ ‫ﺑﺪء ﺍﻟﻨّﺒﻴّﻴﻦ‪١٠٨ :‬‬

‫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 ﻋﺒﺪﺍﻪﻠﻟ‪ :‬ﻧﮏ‪ .‬ﻓﺎﻃﻤﻪ )ﺣﻀﺮﺕ( ‪.‬‬ ‫ﺑﻨﺖ‬ ‫ّ‬

‫ﺑﻨﻰ ﻫﺎﺷﻢ‪١٦١ ،١٦٠ :‬‬

‫ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ‪ :‬ﻧﮏ‪ .‬ﻳﻬﻮﺩ‪.‬‬ ‫ﺑﻬﺎءﺍﻪﻠﻟ )ﺣﻀﺮﺕ(‪ :‬ﻧﮏ‪ .‬ﺍﻟﺒﺎء ﻭﺍﻟﻬﺎء‪.‬‬ ‫ﺑﻴﺎﻥ )ﮐﺘﺎﺏ(‪ ،١٣١ ،٦٢ ،١ :‬ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ‪ :‬ﻧﮏ‪.‬ﻣﻦ ﻳﺒﻌﺜﻪ ﺍﻪﻠﻟ‪ ،‬ﻧﻘﻄﻬﺒﻴﺎﻥ‪ :‬ﻧﮏ‪.‬‬ ‫ﺑﺎﺏ )ﺣﻀﺮﺕ(‪.‬‬ ‫ﺑﻴﺖ ﺍﻟﻠّﺤﻢ‪٤٢ :‬‬ ‫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 :‬‬ ‫ﺗﺠﻠّﻰ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ‪٩٢ :‬‬ ‫ﺗﺠﻠّﻰ ﺍﻪﻠﻟ‪ ،٩٢ :‬ﺗﺠﻠّﻰ ﺛﺎﻧﻰ‪ ،٩٤ :‬ﺗﺠﻠّﻰ ﺧﺎﺹ‪ ،٩٣ :‬ﺗﺠﻠّﻰ ﻋﺎﻡ‪٩٢ :‬‬ ‫ﺗﺤﺮﻳﻒ ﮐﺘﺐ ﻭ ﺁﻳﺎﺕ)ﻗﻮﻟﻰ ﺑﻰ ﻣﻌﻨﻰ ﺍﺳﺖ(‪٦١-٥٥ :‬‬ ‫ﺗﺮﺷﻴﺰﻯ‪ ،‬ﺁﻗﺎ ﺳﻴّﺪ ﺣﺴﻴﻦ‪١٤٨ :‬‬

‫ﺗﻔﺴﻴﺮ ﻫﺎء ‪ :‬ﻧﮏ‪ .‬ﻫﺎء‪.‬‬

‫ﺗﻔﻄﺮ ﺳﻤﺎء‪ :‬ﻧﮏ‪ .‬ﺳﻤﺎء‪ ،‬ﻣﻌﻨﻰ‪.‬‬ ‫ّ‬

‫ﮑﺮ ﺳﺎﻋﺔ ﺧﻴﺮ ﻣﻦ ﻋﺒﺎﺩﺓ ﺳﺒﻌﻴﻦ ﺳﻨﺔ‪١٥٨ :‬‬ ‫ﺗﻔ ّ‬

‫ﺗﻤﺴﮏ ﺑﺎﺫﻳﺎﻝ ﺍﻟﻬﻮﻯ‪٤٦ :...‬‬ ‫ّ‬

‫ﺗﻮﺑﻪ )ﺳﻮﺭﻩ(‪٨٣ ،٨٢ ،٦٠ :‬‬

‫ﺗﻮﺭﺍﺕ‪١٣١ ،٩٩ ،٩٠ ،٥٨-٥٦ ،١٢ :‬‬ ‫ﺗﻮﻟّﺪ ﻭ ﻣﻮﺕ ﺭﻭﺣﺎﻧﻰ‪٧٨-٧٧ :‬‬ ‫ﺙ‬ ‫ﺛﻘﻠﻴﻦ‪ :‬ﻧﮏ‪ .‬ﺍﻧّﻰ ﺗﺎﺭﮎ ﻓﻴﮑﻢ ﺍﻟﺜّﻘﻠﻴﻦ‬

‫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 ﺍﻪﻠﻟ )ﺣﻀﺮﺕ(‪.‬‬ ‫ﻣﺤﻤﺪﻯ‪ :‬ﻧﮏ‪.‬‬ ‫ﺟﻤﺎﻝ‬ ‫ّ‬ ‫ّ‬

‫ﺟﻨّﺖ‪ ،٧٧ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻨّﺖ‪٧٨ ،‬‬ ‫ﺡ‬

‫ﺣﺠﺎﺏ ﺍﮐﺒﺮ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻢ )ﺣﺠﺎﺏ ﺍﮐﺒﺮ ﺍﺳﺖ(‪.‬‬ ‫ﺣﺠﺎﺯ‪٤٣ :‬‬ ‫ﺣﺠﺮ )ﺳﻮﺭﻩ(‪٩٨ :‬‬ ‫ﺣﺠﺖ ﻣﻨﺤﺼﺮ ﺑﻪ ﺩﻭ ﺍﺳﺖ ﮐﺘﺎﺏ ﻭ‬ ‫ﺣﺠﻴّﺖ ﺁﻳﺎﺕ‪ :‬ﺁﻳﺎﺕ ّ‬ ‫ﺣﺠﺖ ﺑﺎﻟﻐﻪ ﺍﺳﺖ‪ّ ،١٣٥ :‬‬ ‫ﺣﺠﺘﻰ ﺍﮐﺒﺮ ﻭ ﺍﻋﻈﻢ ﺍﺯ ﺁﻳﺎﺕ‪...‬ﻇﺎﻫﺮ ﻧﺸﺪﻩ‪ ،١٣٦ :‬ﺣﺠﺞ ﺍﻟﻬﻴّﻪ‬ ‫ﻋﺘﺮﺕ‪ّ ،١٣٣ :‬‬ ‫ﺩﺭ ﻫﺮ ﻋﺼﺮ ﮐﺎﻣﻞ ﺍﺳﺖ‪ ،٨ :‬ﺣﺠﻴّﺖ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﻣﺒﺮﻫﻦ ﺍﺳﺖ‪١٤٤ ،١٣٨ :‬‬

‫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 :‬‬

‫ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻰ )ﺍﻣﺎﻡ ﺣﺴﻴﻦ( )ﺣﻀﺮﺕ(‪ ،١٧٧ :‬ﺑﻪ ﻧﻬﺎﻳﺖ ﺫﻟّﺖ ﺷﻬﻴﺪ ﺷﺪ‪ ،٨٤ :‬ﺑﺮ‬ ‫ﺭﻭﻯ ﺍﺭﺽ ﻣﺜﻠﻰ ﻭ ﺷﺒﻬﻰ ﻧﺪﺍﺷﺖ‪ ،٨٣ :‬ﺗﺄﺛﻴﺮﺍﺕ ﻭ ﻏﻠﺒﻪ ﺧﻮﻥ ﺍﻭ‪ ،٨٤ :‬ﻣﻈﻠﻮﻣﻴّﺖ‬ ‫ﺍﻭ‪٨٣ :‬‬

‫ﻣﻼ‪١٤٨ :‬‬ ‫ﺣﺴﻴﻦ‪ّ ،‬‬

‫ﺣﺸﺮ )ﺳﻮﺭﻩ(‪١٥٢ ،٦٥ :‬‬ ‫ﺣﺸﺮ ﻭ ﻧﺸﺮ‪ :‬ﻧﮏ‪ .‬ﻗﻴﺎﻣﺖ‪.‬‬ ‫ﺣﻖ ﺍﻟﻴﻘﻴﻦ )ﻣﺮﺗﺒﻪ(‪١٢٩ :‬‬ ‫ّ‬ ‫ﺣﮑﻤﺎﻯ ﺑﻴﺎﻥ‪٦٣ :‬‬

‫ﺹ ‪١٨٢‬‬ ‫ﺍﻟﺸﻬﺪﺍء‪٨٠ ،٧٩ :‬‬ ‫ﺣﻤﺰﻩ ﺳﻴّﺪ ّ‬

‫ﺣﻴﺎﺕ‪ ،‬ﻣﻌﻨﻰ‪٧٩ :‬‬

‫ﺥ‬ ‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻪﻠﻟ)ﺣﻀﺮﺕ(‪.‬‬ ‫ﺧﺎﺗﻢ‪ ،‬ﺧﺎﺗﻢ ﺍﻧﺒﻴﺎء‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬

‫ﺧﺎﺗﻢ ﺍﻟﻨّﺒﻴّﻴﻦ‪١١٠ :‬‬

‫ﺧﺴﻮﻑ ﻗﻤﺮ‪ ،٤٠ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﻗﻤﺮ‪ ،‬ﻣﻌﻨﻰ‪.‬‬ ‫ﺧﻠﻖ ﺍﻧﺴﺎﻥ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ‪١٩ :...‬‬ ‫ﺧﻠﻖ ﺟﺪﻳﺪ‪ ،‬ﺧﻠﻖ ﺭﻭﺣﺎﻧﻰ‪١٠٥-١٠٣ :‬‬ ‫ﺧﻠﻴﻞ‪ ،‬ﺧﻠﻴﻞ ﺍﻟ ّﺮﺣﻤﻦ‪ :‬ﻧﮏ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ )ﺣﻀﺮﺕ(‪.‬‬

‫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 ‫ﺫﺍﺕ ﺍﺣﺪﻳّﻪ‪ ،‬ﺫﺍﺕ ﻏﻴﺐ‪ :‬ﻋﺮﻓﺎﻥ ﺁﻥ ﻣﺤﺎﻝ ﺍﺳﺖ‪ ،١١٣ ،٩٣ ،٨١ ،٦٣ :‬ﻣﻌﺮﻓﺖ‬ ‫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(‪.‬‬ ‫ّ‬

‫ﺭﺑّﻨﺎ ﺳﻤﻌﻨﺎ ﻭ ﺍﻃﻌﻨﺎ‪٧٢ :...‬‬

‫ﺭﺑﻮﺑﻴّﺖ ﻭ ﺍﻟﻮﻫﻴّﺖ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬

‫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 :‬‬ ‫ﻣﺤﻤﺪ ﻋﻠﻰ‪١٤٨ :‬‬ ‫ﻣﻼ‬ ‫ﺯﻧﺠﺎﻧﻰ‪ّ ،‬‬ ‫ّ‬ ‫ﺯﻭﺭﺍء )ﺍﺭﺽ ﺭﻯ(‪١٦٤ ،١٦٣ :‬‬

‫ﺯﻳﺎﺭﺕ )ﺩﻋﺎ(‪١٥٩ :‬‬ ‫ﺱ‬ ‫ﺳﺎﻓﻮﺭ ﻋﻈﻴﻢ‪١٦ :‬‬ ‫ﺍﻟﺴﺎﻟﮏ ﻓﻰ ﺍﻟﻨّﻬﺞ ﺍﻟﺒﻴﻀﺎء‪٤٦ :...‬‬ ‫ّ‬ ‫ﺳﺎﻣﺮﻯ ﺟﻬﻞ‪١٢٦ :‬‬

‫ﺹ ‪١٨٤‬‬ ‫ﺳﺒﺄ‪ ،‬ﺳﻮﺭﻩ‪١٥٢ ،١٤٢ :‬‬ ‫ﺳﺒﺖ‪ ،‬ﻳﻮﻡ‪٨٧ ،١١ :‬‬ ‫ﺳﺒﺤﺎﺕ ﺟﻼﻝ)ﺳﺒﺤﺎﺕ ﻣﺠﻠّﻠﻪ(‪١٣١ ،١٢٤ ،١٠٩ ،١٠ ،١ :‬‬ ‫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 :‬‬

‫ِﺳﻔﺮ ﺍ ّﻭﻝ‪ :‬ﻧﮏ‪ .‬ﺍﻧﺠﻴﻞ ﻣﺘّﻰ‪.‬‬

‫ﺳﻘﻮﻁ ﻧﺠﻮﻡ‪ :‬ﻧﮏ‪ .‬ﻧﺠﻢ‪ ،‬ﻣﻌﻨﻰ‪.‬‬ ‫ﺍﻟﺤﻖ ﺍﻟﺠﺪﻳﺪ‪١٥٩ :‬‬ ‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ‬ ‫ّ‬ ‫ّ‬

‫ﺳﻠﻄﺎﻥ ﺑﻘﺎ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻰ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ)ﺣﻀﺮﺕ(‪.‬‬

‫ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ)ﺣﻀﺮﺕ(‪.‬‬ ‫ﺳﻠﻄﺎﻥ ﻭﺟﻮﺩ)ﺧﺪﺍﻭﻧﺪ(‪ ،٩ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﺫﺍﺕ ﺍﺣﺪﻳّﻪ‪.‬‬ ‫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

‫ﺍﻣﺮﺍﻪﻠﻟ 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 :‬‬ ‫ﺳﻨﻪ ﺳﺘّﻴﻦ‪١٦٨ ،١٥٥ ،١٣٢ :‬‬

‫ﺳﻨﻪ ﻇﻬﻮﺭ‪ :‬ﻧﮏ‪ .‬ﺳﻨﻪ ﺳﺘّﻴﻦ‪.‬‬

‫ﺹ ‪١٨٥‬‬ ‫ﺍﻟﺪﻭﺍﺏ )ﺩﺭ ﺍﺭﺽ ﺭﻯ(‪١٦٣ :‬‬ ‫ﺳﻮﻕ ّ‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻪﻠﻟ )ﺣﻀﺮﺕ(‪.‬‬ ‫ﺳﻴّﺪ ﺍﺻﻔﻴﺎء‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬

‫ﺍﻟﺸﻬﺪﺍء )ﺣﻀﺮﺕ(‪ :‬ﻧﮏ‪ .‬ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻰ‪.‬‬ ‫ﺳﻴّﺪ ّ‬

‫ﺳﻴّﺪ ﺍﻣﮑﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ)ﺣﻀﺮﺕ(‪.‬‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻪﻠﻟ )ﺣﻀﺮﺕ(‪.‬‬ ‫ﺳﻴّﺪ ﻟﻮﻻﮎ‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻪﻠﻟ)ﺣﻀﺮﺕ(‪.‬‬ ‫ﺳﻴّﺪ ﺍﻟﻤﺮﺳﻠﻴﻦ‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬

‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻪﻠﻟ )ﺣﻀﺮﺕ(‪.‬‬ ‫ﺳﻴّﺪ ﻭﺟﻮﺩ‪ :‬ﻧﮏ‪.‬‬ ‫ّ‬

‫ﺳﻴﺮﺓ ﺍﻟﻤﻬﺪﻯ‪١٥٩ :‬‬ ‫ﺳﻴﻤﻴﺎ )ﻋﻠﻢ(‪١٢٢ :‬‬ ‫ﺳﻴﻨﺎ )ﺑﺮﻳﻪ(‪٣٥ :‬‬ ‫ﺳﻴﻨﺎﻯ ﻧﻮﺭ‪٦ :‬‬ ‫ﺣﺐ‪٤٠ :‬‬ ‫ﺳﻴﻨﺎﻯ‬ ‫ّ‬

‫ﺵ‬ ‫ﺷﺠﺮﻩ ﻻ ﺷﺮﻗﻴّﻪ ﻭ ﻻ ﻏﺮﺑﻴّﻪ‪٣٦ :‬‬

‫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 ‫ﺍﺳﺖ‪ ،٢٥ :‬ﺍﻭﻟﻴﺎء ﻭ ﺍﻧﺒﻴﺎء ﻭ ﺍﺻﺤﺎﺏ ﺍﻳﺸﺎﻧﻨﺪ‪ ،٢٣ :‬ﺷﻤﺲ ﻭ ﻗﻤ ِﺮ ﺍﺣﮑﺎﻡ ﻭ‬

‫ﻣﻌﺎﺭﻑ ﻗﺒﻞ ﺗﺎﺭﻳﮏ ﺷﺪ‪ ،٢٨ :‬ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻭ ﺁﻓﺘﺎﺏ ﻣﻌﻨﻮﻯ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪،‬‬ ‫ﺻﻠﻮﺓ ﻭ ﺻﻮﻡ ﺍﺳﺖ‪ ،٢٦ :‬ﻋﻠﻤﺎء ﻇﻬﻮﺭ ﻗﺒﻠﻨﺪ‪ ،٢٤ :‬ﻣﻈﺎﻫﺮ ﮐﻠّﻴّﻪ ﺍﻟﻬﻴّﻪ ﺍﻧﺪ‪،١٤ :‬‬

‫‪ ،۲۲‬ﻣﻌﻨﻰ ﺗﺎﺭﻳﮑﻰ ﺷﻤﺲ ﻭ ﻗﻤﺮ‪ ،٢٧ :‬ﺷﻤﻮﺱ ﻋﺎﻟﻴﻪ‪٢٤ :‬‬ ‫ﺷﻬﻮﺩ‪ :‬ﻧﮏ‪ .‬ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ‪.‬‬ ‫ﺷﻴّﺒﺘﻨﻰ ﺍﻻٓﻳﺘﻴﻦ‪١٥٥ :‬‬ ‫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 :‬‬ ‫ﺻﻮﻓﻴّﻪ‪٩٣ :‬‬

‫ﺍﻟﺼﻠﻮﺓ ﻧﻮﺭ‪٢٦ :‬‬ ‫ﺍﻟﺼﻮﻡ ﺿﻴﺎء ﻭ ّ‬ ‫ّ‬ ‫ﺽ‬ ‫ﺿﻴﻖ ﺍﻳّﺎﻡ‪ ،‬ﻣﻌﻨﻰ‪٢١ :‬‬ ‫ﻁ‬ ‫ﻃﻒ‪.‬‬ ‫ﻃﻒ‪ :‬ﻧﮏ‪ .‬ﺍﺭﺽ ّ‬ ‫ّ‬

‫ﻃﻠﺐ ﺍﻟﺪﻟﻴﻞ ﻋﻨﺪ ﺣﺼﻮﻝ ﺍﻟﻤﺪﻟﻮﻝ ﻗﺒﻴﺢ‪١٣٧ ،٩٧ :...‬‬ ‫ﻃﻠﻌﺖ ﻋﻠﻮﻯ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻰ ﺍﻣﻴﺮ ﺍﻟﻤﻮءﻣﻨﻴﻦ)ﺣﻀﺮﺕ(‪.‬‬ ‫ﻃﻪ )ﺳﻮﺭﻩ(‪١٧٠ :‬‬ ‫ﻃﻴﺮ ﻫﻮﻳّﻪ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻰ ﺍﻣﻴﺮ ﺍﻟﻤﻮءﻣﻨﻴﻦ)ﺣﻀﺮﺕ(‪.‬‬

‫ﺹ ‪۱۸۷‬‬ ‫ﻅ‬ ‫ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﺩﺭ ﺳﻨﻪ ﺳﺘّﻴﻦ‪١٣٢ :‬‬ ‫ﻉ‬ ‫ﻋﺎﻟﻢ ﺍﻣﺮ‪ ،‬ﻋﺎﻟﻢ ﺧﻠﻖ‪١١٩ :‬‬ ‫ﻣﻼ‪١٤٨ :‬‬ ‫ﻋﺒﺪ ﺍﻟﺨﺎﻟﻖ ﻳﺰﺩﻯ‪ّ ،‬‬

‫ﻋﺒﺪﺍﻪﻠﻟ ُﺍ َﺑﻰ‪٧٠ :‬‬

‫ﻋﺘﺮﺕ ﺭﺳﻮﻝ ﺍﻪﻠﻟ‪١٣٣ ،١٣٢ :‬‬ ‫ﻋﺠﻢ‪١٦٤ :‬‬ ‫ﻋﻠﻢ‪ ،٤٥ :‬ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ‪ ،٤٥ :‬ﻋﻠﻢ ﺍﻟﻬﻰ‪ ،٤٥ :‬ﺍﻟﻌﻠﻢ ﺗﻤﺎﻡ ﺍﻟﻤﻌﻠﻮﻡ‪ ،١٢٢ :...‬ﺍﻟﻌﻠﻢ‬ ‫ﺣﺠﺎﺏ ﺍﻻﮐﺒﺮ‪ ،١٢٤ :‬ﻋﻠﻢ ﺭﺑّﺎﻧﻰ‪ ،١٢٦ :‬ﺍﻟﻌﻠﻢ ﺳﺒﻌﺔ ﻭ ﻋﺸﺮﻭﻥ ﺣﺮﻓﴼ‪،١٦١ :...‬‬

‫ﻋﻠﻢ ﺷﻴﻄﺎﻧﻰ‪ ،٤٥ :‬ﺍﻟﻌﻠﻢ ﻧﻘﻄﺔ ﮐﺜّﺮﻫﺎﺍﻟﺠﺎﻫﻠﻮﻥ‪ ،١٢١ :‬ﺍﻟﻌﻠﻢ ﻧﻮﺭ ﻳﻘﺬﻓﻪ ﺍﻪﻠﻟ‬

‫ﻓﻰ ﻗﻠﺐ ﻣﻦ ﻳﺸﺎء‪ ،١٢١ ،٣٠ :‬ﻋﻠﻢ ﻫﺎﻯ ﻣﺠﻌﻮﻟﻪ‪ ،١٢١ :‬ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ‪،١٤٣ ،١٢٨ :‬‬

‫ﻋﻠﻮﻡ ﺑﺎﻗﻴﻪ ﻗﺪﺳﻴّﻪ‪ ،١٢٢ :‬ﻋﻠﻮﻡ ﻓﺎﻧﻴﻪ ﻣﺮﺩﻭﺩﻩ ‪١٢٣ ،١٢٢ :‬‬

‫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 :‬‬

‫ﻋﻠﻤﺎء ﺩﻳﻦ‪ :‬ﺍﺯﺍﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﻬﻴّﻪ ﺳﺎﻟﻢﻧﻤﺎﻧﺪﻧﺪ‪ ،٥٥ :‬ﺍﺯ ﻣﻘﺼﻮﺩ ﻗﻴﺎﻣﺖ ﻭﺍﻗﻒ ﻧﺸﺪﻧﺪ‪:‬‬

‫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 ‫ﻣﺤﻤﺪﻳّﻪ ﻣﺤﺮﻭﻡ ﮔﺸﺘﻨﺪ‪ ،١٧ :‬ﻋﻠﻤﺎء ﺭﺑّﺎﻧﻰ‪ ،٩٦ :‬ﻋﻠﻤﺎء ﻳﻬﻮﺩ ﻭ‬ ‫ﺷﺮﻳﻌﻪ ﻓﻴﺾ‬ ‫ّ‬ ‫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 ّ‬

‫‪ ١١٠‬؛ ﻣﻌﺎﻧﻰ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻴّﻪ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ‪ ،٧٥ :‬ﻣﻌﻨﻰ ﻋﻠﻢ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﮑﺮﺩﻧﺪ ‪:‬‬

‫‪ ١٢١‬؛ ﻣﻴﺰﺍﻥ ﺍﺩﺭﺍﮎ ﺁﻧﺎﻥ‪ ،٩١ :‬ﻧﻈﺮ ﺑﻪ ﺍﻋﺮﺍﺽ ﺩﺭ ﺍﺳﻔﻞ ﺍﺭﺍﺿﻰ ﺟﻬﻞ ﺳﺎﮐﻦ‬ ‫ﺷﺪﻩﺍﻧﺪ‪ ،٩٧ :‬ﻧﻔﻮﺱ ﻗﺪﺳﻴّﻪ ﺭﺍ ﺑﻪ ﻧﺴﺒﺖ ﻇﻠﻢ ﮐﺸﺘﻨﺪ‪١٥٦ :‬‬

‫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 ‫ﻓﺎﺭﺍﻥ ﻣﺤﺒّﺖ‪٧ :‬‬

‫ﻓﺎﻃﺮ )ﺳﻮﺭﻩ(‪١١٣ ،٨٧ ،٥ :‬‬ ‫ﻓﺎﻃﻤﻪ )ﺣﻀﺮﺕ(‪١٦٢ ،١١٠ :‬‬ ‫ﻓﺎﻟﻨّﺎﺭ 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 :...‬‬ ‫ﺍﻟﺴﺘّﻴﻦ 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 ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ ،١٦٢ :‬ﺣﺪﻳﺚ ﺩﺭ ﻭﺻﻒ ﺍﻭ‪ ،١٦٣ ،١٦٢ :‬ﺣﺰﻥ ﻭ ﺳﺠﻦ ﻭ ﻣﻈﻠﻮﻣﻴّﺖ‬ ‫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 ‫ﻗﺪ ﺍﺷﺘﺮﻯ ﻣﻴّﺖ ﻋﻦ ﻣﻴّﺖ‪٧٨ :...‬‬

‫ﻗﺮﺁﻥ‪ ،١٦٨ ،٥٦ :‬ﺁﻳﺎﺕ ﺁﻥ ﺩﺍﻝّ ﺍﺳﺖ ﺑﺮ ﺷﺮﻉ ﻭ ﺣﮑﻢ ﺟﺪﻳﺪ‪ ،١٥٩ :‬ﺑﺮﺍﻯ ﺍ ّﻣﺖ‬

‫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 :‬‬ ‫ﺍﮐﺜﺮ ﻋﻠﻤﺎء‪...‬ﺍﺯ ﻣﻘﺼﻮﺩ ﻗﻴﺎﻣﺖ ﻭﺍﻗﻒ ﻧﺸﺪﻧﺪ‪ ،٥١ :‬ﻗﻴﺎﻣﺘﻰ ﺍﮐﺒﺮ ﺍﺯ ﺍﻳﻦ ﻣﺘﺼ ّﻮﺭ‬

‫ﻧﻴﺴﺖ‪ ،٩٥ :‬ﻗﻴﺎﻡ ﻧﻔﺲ ﺍﻪﻠﻟ ﺍﺳﺖ ﺑﻪ ﻣﻈﻬﺮ ﮐﻠﻴّﻪ ﺧﻮﺩ‪ ،٩٤ :‬ﻗﻴﺎﻡ ﻣﻈﻬﺮ ﻇﻬﻮﺭ‬ ‫ﺍﻭﺳﺖ ﺑﺮ ﺍﻣﺮ ﺍﻭ‪١١٢ :‬‬

‫ﻗﻴﺎﻣﺔ ﺍﻻﺧﺮﻯ‪ :‬ﻧﮏ‪ .‬ﻣﺴﺘﻐﺎﺙ‪.‬‬ ‫ﻗﻴّﻮﻡ ﺍﺳﻤﺎء‪ ،‬ﺍﻋﻈﻢ ﮐﺘﺎﺏ ﺩﻭﺭ ﺑﻴﺎﻥ‪١٥٣ :‬‬ ‫ﮎ‬ ‫ﮐﺎﻇﻢ ﺭﺷﺘﻰ‪ ،‬ﺳﻴّﺪ‪٤٣ :‬‬

‫ﮐﺎﻓﻰ )ﮐﺘﺎﺏ(‪ :‬ﻧﮏ‪ .‬ﺍﺻﻮﻝ ﮐﺎﻓﻰ‪.‬‬ ‫ﮐﺎﻥ ﺍﻪﻠﻟ ﻭ ﻟﻢ ﻳﮑﻦ ﻣﻌﻪ ﻣﻦ ﺷﻰء ‪١٠٨ ،٦٠ :‬‬ ‫ﮐﺎﻧّﻰ ﺳﻤﻌﺖ ﻣﻨﺎﺩﻳﴼ ﻳﻨﺎﺩﻯ ﻓﻰ ﺳ ّﺮﻯ‪١٥٤ :...‬‬ ‫ﮐﺒﺮﻳﺖ ﺍﺣﻤﺮ‪ ،‬ﻣﻌﻨﻰ‪٥٢ :‬‬

‫ﺣﺠﺖ ﺍﮐﺒﺮ ﺍﺳﺖ‪ ،١٠٠ :‬ﺳﺒﺐ ﺍﻋﻈﻢ ﺑﺮﺍﻯ ﻃﺎﻟﺒﺎﻥ ﺍﺳﺖ‪ ،١٣٢ :‬ﻣﺪﻳﻨﺔ‬ ‫ﮐﺘﺐ ﺍﻟﻬﻴّﻪ‪:‬‬ ‫ّ‬ ‫ﺍﻪﻠﻟ ﺍﺳﺖ‪ ،١٣١ :‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺗﻼﻭﺕ ﺁﻥ‪١١٤ :‬‬

‫ﮐﺘﺎﺏ ﻣﺤﮑﻢ‪ :‬ﻧﮏ‪ .‬ﻗﺮﺁﻥ‪.‬‬ ‫ﮐﺬﻟﮏ ﺍﺧﺬﻫﻢ ﺍﻪﻠﻟ ﺑﺬﻧﺒﻬﻢ‪١٢ :...‬‬

‫ﺹ ‪۱۹۱‬‬ ‫ﮐﺬﻟﮏ ﻧﻌﻠّﻤﮏ ﻣﻦ ﺗﺄﻭﻳﻞ ﺍﻻﺣﺎﺩﻳﺚ‪٢١ :‬‬ ‫ﮐﺬﻟﮏ ﻧ ّﻮﺭﻧﺎ ﺍﻓﻖ ﺳﻤﺎء ﺍﻟﺒﻴﺎﻥ‪٤٠ :...‬‬

‫ﻃﻒ‪.‬‬ ‫ﮐﺮﺑﻼ‪ :‬ﻧﮏ‪ .‬ﺍﺭﺽ ّ‬

‫ﮐﺴﻮﻑ ﺷﻤﺲ‪ ،٤٠ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﺷﻤﺲ‪ ،‬ﻣﻌﻨﻰ‪.‬‬ ‫ﮐﺸﻒ ﺳﺒﺤﺎﺕ ﺍﻟﺠﻼﻝ ﻣﻦ ﻏﻴﺮ ﺍﺷﺎﺭﺓ‪١٠٩ :‬‬ ‫ﮐﻌﺐ ﺑﻦ ﺍﺷﺮﻑ‪٧٠ :‬‬ ‫ﮑﻪ‪.‬‬ ‫ﮐﻌﺒﻪ‪ :‬ﻧﮏ‪ .‬ﻣ ّ‬

‫ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‪ :‬ﺗﺄﻭﻳﻞ ﺍﺳﺮﺍﺭﻣﺴﺘﻮﺭﻫﺂﻥ ﻓﻘﻂ ﺑﺎﻫﻴﺎﮐﻞﺍﺯﻟﻴّﻪ ﻭ"ﺭﺍﺳﺨﻮﻥ ﻓﻰ ﺍﻟﻌﻠﻢ"‬ ‫ﺍﺳﺖ‪١٧٠ ،١٢٦ ،١٢٠ ،٢٧ ،١٩ ،١١ :‬‬

‫ﮐﻠﻤﻪ‪ :‬ﻧﮏ‪ .‬ﻋﻴﺴﻰ)ﺣﻀﺮﺕ(‪.‬‬ ‫ﮐﻠﻤﻬﻌﻠﻴﺎ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ )ﺣﻀﺮﺕ(‪.‬‬ ‫ﮐﻠﻴﻢ ﺍﻪﻠﻟ‪ :‬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 :‬‬ ‫ﻻ ﻓﺮﻕ ﺑﻴﻨﮏ ﻭ ﺑﻴﻨﻬﻢ ّﺍﻻ‪٦٤ :...‬‬

‫ﻻ ﻳﻌﺮﻑ ﺫﻟﮏ ّﺍﻻ ﺍﻭﻟﻮﺍﻻﻟﺒﺎﺏ‪١١٢ :...‬‬

‫ﻟﻘﺎءﺍﻪﻠﻟ‪ ،‬ﻣﻌﻨﻰ‪ ،٩٤-٩١ ،١٢ ،٢ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﻘﺎءﺍﻪﻠﻟ‪١٤٧ ،١٠٦ ،٩٦ ،٩٤-٩١ :‬‬ ‫ﻟﮑﻞ ﻋﻠﻢ ﺳﺒﻌﻮﻥ ﻭﺟﻬﴼ‪١٦٩ :...‬‬ ‫ّ‬

‫ﺹ ‪۱۹۲‬‬ ‫ﻟﻮﺡ ﻓﺎﻃﻤﻪ‪١٦٢ :‬‬ ‫ﻟﻮﻻﮎ ﻟﻤﺎ ﺧﻠﻘﺖ ﺍﻻﻓﻼﮎ‪٦٦ ،٤٨ :...‬‬ ‫ﻣﻼ‪.‬‬ ‫ﻟﻮﻻﻩ ﻣﺎ ﺍﺳﺘﻮﻯ ﺍﻪﻠﻟ ﻋﻠﻰ ﻋﺮﺵ ﺭﺣﻤﺎﻧﻴّﺔ‪ :‬ﻧﮏ‪ .‬ﺣﺴﻴﻦ‪ّ ،‬‬ ‫ﻡ‬ ‫ﻣﺎﺋﺪﻩ )ﺳﻮﺭﻩ(‪١٤٤ ،٩٠ ،٥٧ ،١٥ :‬‬ ‫ﻣﺎ ﺍﻭﺫﻯ ﻧﺒﻲ ﺑﻤﺜﻞ ﻣﺎ ﺍﻭﺫﻳﺖ‪٧٠ :‬‬ ‫ّ‬ ‫ﻣﺎ ﺭﺃﻳﺖ ﺷﻴﺌﴼ ّﺍﻻ ﻭ ﻗﺪ ﺭﺍﻳﺖ ﺍﻪﻠﻟ‪٦٦ :...‬‬ ‫ﻣﻼ ﻧﻌﻤﺔ ﺍﻪﻠﻟ‪١٤٨ :‬‬ ‫ﻣﺎﺯﻧﺪﺭﺍﻧﻰ‪ّ ،‬‬

‫ﻣﺠﺎﻫﺪ )ﻣﺠﺎﻫﺪﻳﻦ‪ ،‬ﻣﺠﺎﻫﺪﺍﻥ(‪ ،‬ﺷﺮﺍﻳﻂ ﺁﻧﺎﻥ‪١٢٨-١٢٦ :‬‬ ‫ﻣﺠﻮﺱ‪٤٢ :‬‬ ‫ﻣﺤﻤﺪﻳّﻪ‪ ،‬ﺷﻤﺲ ﻧﺒ ّﻮﺕ‬ ‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻪﻠﻟ )ﺣﻀﺮﺕ( )ﺷﻤﺲ ﺍﺣﺪﻳّﻪ‪ ،‬ﺷﻤﺲ‬ ‫ّ‬ ‫ّ‬

‫ﻣﺤﻤﺪﻯ‪ ،‬ﻓﻴﺾ‬ ‫ﻣﺤﻤﺪﻯ‪ ،‬ﺳﺮﺍﺝ‬ ‫ﻣﺤﻤﺪﻳّﻪ‪،٥٥ ،٥٤ ،٤٣ ،٣٢ ،٢٥ ،١٧ :(...‬‬ ‫ّ‬ ‫ّ‬ ‫ّ‬

‫‪،١٤٠،١٣٤،١٣٣ ،١١٤،١٣١ ،١١٠ ، ١٠٠، ٩٠،٧٦،٧٥ ،٧٤،٥٩ ،٥٧ ،٧٦‬‬ ‫‪١٤٥‬؛ ﺍﻋﺘﺮﺍﺽ ﻭ ﺍﻓﺘﺮﺍ ﺑﻪ ﺍﻳﺸﺎﻥ‪ ،١٤٣ ،٩٩ ،٨٩ :‬ﺳﺆﺍﻝ ﺍﺯ ﺍﻫﻠّﻪ‪ ،١٢٠ :‬ﻃﻠﺐ‬ ‫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 :‬‬ ‫ﻣﺪﻳﻨﻪ ﺍﻳﻘﺎﻥ‪ :‬ﻧﮏ‪ .‬ﮐﺘﺐ ﺍﻟﻬﻴّﻪ‪.‬‬

‫ﻣﺪﻳﻨﻪ ﺍﻟﻬﻰ‪ ،‬ﻣﻌﻨﻰ‪١٣١-١٢٩ :‬‬ ‫ﻣﺮﺩﻩ‪ ،‬ﻣﻌﻨﻰ‪٧٨ ،١٥ :‬‬ ‫ﻣﺮﻳﻢ )ﺣﻀﺮﺕ(‪٣٧ :‬‬ ‫ﻣﺮﻳﻢ (ﺳﻮﺭﻩ) ‪٣٧:‬‬ ‫ﻣﺴﺘﻐﺎﺙ‪١٦٤ ،١٥٢ :‬‬

‫ﺹ ‪۱۹۳‬‬ ‫ﮑﻪ‪.‬‬ ‫ﻣﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ :‬ﻧﮏ‪ .‬ﻣ ّ‬

‫ﻣﺴﻴﺢ‪ :‬ﻧﮏ‪ .‬ﻋﻴﺴﻰ)ﺣﻀﺮﺕ(‪.‬‬ ‫ﻣﺸﺮﻕ ﺍﺑﺪﺍﻉ‪ ،١٢٩ :‬ﻣﺸﺮﻕ ﻋﻠﻢ‪١٠٥ :‬‬

‫ﻣﺼﺮ ﺍﻳﻘﺎﻥ‪ :‬ﻧﮏ‪ .‬ﮐﺘﺐ ﺍﻟﻬﻴّﻪ‪.‬‬

‫ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ :‬ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺑﺘﻼء ﺍﻳﺸﺎﻥ ﺳﺒﺐ ﻣﺤﮑﻢ ﺷﺪﻥ ﺩﺭ ﺍﻣﺮﺍﻪﻠﻟ ﺍﺳﺖ‪ ،٣ :‬ﺍﺑﺘﻼء‬ ‫ﺍﻳﺸﺎﻥ ﺑﻪ ﺑﻼﻳﺎ‪ ،٧ -٣ :‬ﺍﺳﺘﻬﺰﺍء ﺁﻧﺎﻥ‪،١٤٩ ،١٤٦ ،١٤٣ ،١٠٢ ،٨٠ ،٧٧ :‬‬

‫‪١٥٤،١٥٢‬؛ ﺍﻃﻼﻕ ﺭﺑﻮﺑﻴّﺖ ﻭ ﺍﻟﻮﻫﻴّﺖ ﺑﻪ ﺁﻧﺎﻥ‪ ،١٢٤-١٢٢:‬ﺍﻋﺘﺮﺍﺽ ﻭ ﺁﺯﺍﺭ‬

‫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 ﺍﻪﻠﻟ ﺟﺎﺭﻯ ﺍﺳﺖ‪ ،٦٧ :‬ﺑﻴﺎﻧﺎﺕ ﺁﻧﺎﻥ ﺑﻌﻀﻰ ﺑﻰ ﺭﻣﺰ ﻭ‬ ‫ﺑﻌﻀﻰ ﻣﺮﻣﻮﺯ ﺍﺳﺖ‪ ،١٧٦ :‬ﺣﮑﻢ ﻳﮏ ﺫﺍﺕ ﻭ ﻳﮏ ﻧﻔﺲ ﺩﺍﺭﻧﺪ‪،١٨٨ ،١٠١ :‬‬ ‫ﺭﺗﺒﻪ ﺣﺪﻭﺩﺍﺕ ﺑﺸﺮﻳّﻪ‪ ،١١٦ :‬ﺳﻠﻄﻨﺖ ﺣﻘﻴﻘﻰ ﺍﻳﺸﺎﻥ‪،٧٥-٧١ ،٦٥ :‬‬

‫‪٩٣-٨٤‬؛ ﺻﻔﺎﺕ ﺁﻧﺎﻥ‪٦٦ ،٦٤ :‬؛ ﻋﻠﻞ ﻇﻬﻮﺭ ﺁﻧﺎﻥ‪ ،٦٢ :‬ﻏﻠﺒﻪ ﻭ ﻗﺪﺭﺕ‬

‫ﻣﻌﻨﻮﻯ ﺍﻳﺸﺎﻥ‪ ،١٦٤-١٦٢ ،٨٨-٨٧ :‬ﻟﻘﺎء ﺁﻧﺎﻥ ﻋﻴﻦ ﻟﻘﺎء ﺍﻪﻠﻟ ﺍﺳﺖ‪،٢ :‬‬ ‫ﺳﺐ ﻋﻠﻤﺎء ﮔﺸﺘﻨﺪ‪ ،١١ :‬ﻣﻌﺮﻓﺖ ﺧﺪﺍﻭﻧﺪ‬ ‫ﻣﺤﻞ ﺑﻐﺾ ﻭ ﺍﻧﮑﺎﺭ ﻭ ﺭ ّﺩ 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:‬‬ ‫‪ ،١٠١‬ﻣﻘﺎﻡ ﻋﺒﻮﺩﻳّﺖ‪١٢٤:‬؛ ﻣﻘﺎﻡ ﻭﺣﺪﺕ‪،١١١ ،١٠٦ ،١٠٥ ،١٤ ،١٣ :‬‬

‫‪ ،١٢٣،١٥١ ،١٢١ ،١١٣‬ﻧﺰﻭﻝ ﮐﺘﺎﺏ ﺑﺮ ﺁﻧﺎﻥ‪ ،١٤٦ :‬ﻫﺮﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻨﺪ‪...‬‬ ‫ﺣﻖ ﺍﺳﺖ‪ ،١١٩ :‬ﻫﻤﻪ ﺩﺭ ﻳﮏ ﺭﺿﻮﺍﻥ ﺳﺎﮐﻨﻨﺪ‪١٠٢ :‬‬ ‫ﻫﻤﻪ ّ‬

‫ﻣﻈﻠﻮﻣﻴّﺖ 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.‬‬ ‫ﮑﻪ‪٥٧ ،٣٣ :‬‬ ‫ﻣ ّ‬

‫َﻣ َﻠﮏ‪ ،‬ﻣﻼﺋﮑﻪ‪ ،‬ﻣﻌﻨﻰ‪٥٤-٥١ :‬‬

‫ﻣﻠﮏ )ﺳﻮﺭﻩ(‪٢٦ :‬‬

‫ﻣﻦ ﺑﻌﺪ ﺿﻴﻖ ﺗﻠﮏ ﺍﻻﻳّﺎﻡ‪١٦ :...‬‬

‫ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ ﻓﻘﺪ ﻋﺮﻑ ﺭﺑّﻪ‪٦٥ :‬‬

‫ﻣﻨﻬﺎ ﻇﻬﺮﺕ ﺍﻻﺷﻴﺎء ﻭ ﺍﻟﻰ ﺧﺰﺍﺋﻦ ﺍﻣﺮﻫﺎ ﺭﺟﻌﺖ‪٢٤ :‬‬ ‫ﻣﻦ ﻳﺒﻌﺜﻪ ﺍﻪﻠﻟ )ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ(‪١٣١ :‬‬ ‫ﻣﻮﺕ‪ ،‬ﻣﻌﻨﻰ‪٧٩-٧٧ ،٧٤ :‬‬

‫ﻣﻮﺳﻰ )ﺣﻀﺮﺕ(‪١٤٠ ،١٣٧ ،١٠٧،١٣١ ،١٠١ ،١٠٠ ،٩٩ ،٩٠ ،٣٨ ،٣٦ ،٣٥ ،٢٣ ،١١ ،٦ :‬‬ ‫ﻣﻮﻟﻮﺩ ﻣﻦ ﺍﻟﺠﺴﺪ‪٧٧ :‬‬ ‫ﻣﻮﻟﻮﺩ ﻣﻦ ﺍﻟ ّﺮﻭﺡ‪٧٧ :‬‬

‫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 ‫ﺣﺐ‪ ،١١٥ :‬ﻧﺎﺭ ﺣﺴﺒﺎﻥ‪ ،٢٥ :‬ﻧﺎﺭ ﺣﺴﺪ‪ ،٦ :‬ﻧﺎﺭ ﺣﮑﻤﺖ ﺍﻟﻬﻴّﻪ)ﺻﻤﺪﺍﻧﻴّﻪ(‪،٧ :‬‬ ‫ّ‬

‫‪ ،١٣٥‬ﻧﺎﺭ ﺳﺪﺭﻩ ﺭﺑّﺎﻧﻴﻪ‪ ،٧ :‬ﻧﺎﺭ ﺣﮑﻤﺖ ﺳﺪﺭﻩ ﺭﺣﻤﺎﻧﻰ‪ ،٢٦ :‬ﻧﺎﺭ ﺳﺪﺭﻩ‪،٩١ :‬‬

‫ﻧﺎﺭ ﺳﺪﺭﻩ ﻋﺮﻓﺎﻥ‪ ،٣٥ :‬ﻧﺎﺭ ﮐﻔﺮ‪ ،٧٧ :‬ﻧﺎﺭ ﺯﺑﺎﻥ‪ ،١٢٧ :‬ﻧﺎﺭ ﻣﺤﺒّﺖ‪ ،٥٢ :‬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 ‫ﻧﺤﻦ ﻧﺘﮑﻠّﻢ ﺑﮑﻠﻤﺔ ﻭ ﻧﺮﻳﺪ ﻣﻨﻬﺎ ﺍﺣﺪﻯ ﻭ ﺳﺒﻌﻴﻦ ﻭﺟﻬﺎ‪١٦٩ :...‬‬ ‫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 ﺍﻪﻠﻟ )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 :‬‬ ‫ﻧﻮﺭﻳﻦ ﻧﻴّﺮﻳﻦ ‪ :‬ﻧﮏ‪ .‬ﺍﺣﻤﺪ)ﺷﻴﺦ ﺍﺣﻤﺪ ﺍﺣﺴﺎﺋﻰ( ﻭ ﮐﺎﻇﻢ )ﺳﻴّﺪ ﮐﺎﻇﻢ ﺭﺷﺘﻰ(‪.‬‬ ‫ﻭ‬ ‫ﻦ‪١٦٩ :‬‬ ‫ﻭﺍﻪﻠﻟ‬ ‫ﻦ ﻭ ﺍﻪﻠﻟ ﻟﻴﻐﺮﺑﻠ ّ‬ ‫ﻟﻴﻤﺤﺼ ّ‬ ‫ّ‬

‫ﻭﺣﺪﺕ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬ ‫ﻭﺣﻴﺪ ﻋﺼﺮ‪ :‬ﻧﮏ‪ .‬ﻳﺤﻴﻰ )ﺳﻴّﺪ ﻳﺤﻴﻰ ﺩﺍﺭﺍﺑﻰ(‪.‬‬

‫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 ‫ﻳﺎ ﺑﻘﻴّﺔ ﺍﻪﻠﻟ ﻗﺪ ﻓﺪﻳﺖ ﺑﮑﻠّﻰ ﻟﮏ‪١٥٤ :...‬‬

‫ﻳﺎ ﺍﺑﻦ ﺍﻻﻧﺴﺎﻥ ﻗﺪ ﻣﻀﻰ ﻋﻠﻴﮏ ﺍﻳّﺎﻡ‪١٥١ :...‬‬

‫ﻳﺜﺮﺏ )ﺷﻬﺮ(‪٣٢ :‬‬

‫ﻳﺠﻌﻞ ﺍﻋﻼﮐﻢ ﺍﺳﻔﻠﮑﻢ ﻭ ﺍﺳﻔﻠﮑﻢ ﺍﻋﻼﮐﻢ‪٩٦ :...‬‬ ‫ﻳﺤﻴﻰ ﺑﻦ ﺯﮐﺮﻳّﺎ‪٤٢ :‬‬

‫ﻳﺤﻴﻰ )ﺳﻴّﺪ ﻳﺤﻴﻰ ﺩﺍﺭﺍﺑﻰ(‪١٤٨ :‬‬ ‫ﻳﺲ )ﺳﻮﺭﻩ(‪١٠٩ ،٣ :‬‬

‫ﻳﻈﻬﺮ ﻣﻦ ﺑﻨﻰ ﻫﺎﺷﻢ ﺻﺒﻲ‪١٦١ ،١٦٠ :..‬‬ ‫ّ‬ ‫ﻳﻮﺣﻨّﺎ‪ :‬ﻧﮏ‪ .‬ﻳﺤﻴﻰ ﺑﻦ ﺯﮐﺮﻳّﺎ‬

‫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 :‬‬ ‫ﻳﻬﻮﺩﺍ )ﺑ ّﺮﻳّﻪ(‪٤٢ :‬‬

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