جلوه محمدي

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‫ﺴ َﻨ ٌﺔ«‬ ‫ﺳﻮﻝ ﺍ ِ‬ ‫»ﻟَ َﻘﺪْ ﻛﺎﻥَ ﻟَﻜُﻢ ﻓﻲ َﺭ ُ‬ ‫ﻪﻠﻟ ﺍ ‪‬ﺳْ َﻮ ٌﺓ َﺣ َ‬

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‫" ﻗﻞ ﻳﺎ ﻣﻼٔ ﺍﻟﻔﺮﻗﺎﻥ ﺍﺳﻤﻌﻮﺍ ﻧﺪﺁء ﺍﻟ ّﺮﺣﻤﻦ ﻓﻰ ﻃﻮﺭ ﺍﻟﻌﺮﻓﺎﻥ ﺍﻧّﻪ‬ ‫ﻳﻘ ّﺮﺑﮑﻢ ﺍﻟﻴﻪ ﻭ ﻳﻬﺪﻳﮑﻢ ﺍﻟﻰ ﺻﺮﺍﻃﻪ ﺍﻟﻤﺴﺘﻘﻴﻢ "‬

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‫ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﺻﻔﺤﺎﺕ ﻧﮕﺎﺷﺘﻪ ﺷﺪﻩ ‪:‬‬

‫•‬ ‫•‬ ‫•‬

‫ﺍﺳﻼﻡ ﻭ ﻋﻘﻴﺪﻩ ﺑﺮﺍﺑﺮﻯ‬

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‫ﻣﺠﻤﻠﻰ ﺑﺮﻃﻠﻮﻉ ﺟﻤﺎﻝ ﻣﺤﻤﺪﻯ‬

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‫ﺍﺻﻮﻝ ﺩﺭ ﺩﻳﺎﻧﺖ ﺟﻤﺎﻝ ﻣﺤﻤﺪﻯ‬

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‫ﻣﺤﻤﺪﻯ ﻣﻘﺎﻡ ﻭ ﻣﺮﺗﺒﺖ ﺟﻤﺎ ﻝ ﻣﺤﻤﺪﻯ‬

‫ﻣﻘﺪﻣﻪ )ﺍﻓﺘﺨﺎﺭﺍﺕ ﺗﻤﺪﻥ ﺍﺳﻼﻣﻰ‬ ‫ﭘﻴﺶ ﮔﻔﺘﺎﺭ‬

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‫ﺭﺍﺟﻊ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﻛﺮﻡ‬

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‫ﺭﺍﺟﻊ ﺑﻪ ﻣﻘﺎﻡ ﻭﻻﻳﺖ ﻭ ﺍﺋﻤﻪ ﺍﻃﻬﺎﺭ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬

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‫ﺭﺍﺟﻊ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦﻋﻠﻲﺑﻦﺍﺑﻴﻄﺎﻟﺐﻋﻠﻴﻪﺍﻟﺴﻼﻡ‬

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‫ﻋﺎﺷﻮﺭﺍ ﻭ ﺍﻟﮕﻮﮔﻴﺮﻯ‬

‫•‬ ‫• ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭﺍﺭﺩﻩ ﺑﺮ ﺟﻤﺎﻝ ﻣﺤﻤﺪﻯ‬ ‫• ﻣﻨﺎﺑﻊ ﻭ ﻣﺮﺍﺟﻊ‬

‫ﺯﻳﺎﺭﺕ ﻧﺎﻣﻪ ﺣﻀﺮﺕ ﺳﻴﺪﺍﻟﺸﻬﺪﺍء ﻧﺎﺯﻟﻪ ﺍﺯ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬

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‫ﺍﻓﺘﺨﺎﺭﺍﺕ ﺗﻤﺪﻥ ﺍﺳﻼﻣﻲ‬ ‫ﻗــﺮﻥ ﻫــﺎ ﭘــﻴﺶ‪ ،‬ﺯﻣــﺎﻧﻲ ﻛــﻪ ﻫﻨــﻮﺯ ﺗﻤــﺪﻥ ﻓﻌﻠــﻲ ﻏــﺮﺏ ﺳــﺮ ﺑــﺮ ﻧﻜﺸــﻴﺪﻩ ﺑــﻮﺩ‪ ،‬ﺗﻤــﺪﻥ ﺍﺳــﻼﻣﻲ ﻫﻨــﺮ‪ ،‬ﺷــﻜﻮﻩ ﻭ ﺟــﻼﻝ ﺧــﻮﺩ ﺭﺍ ﺑــﻪ ﺭﺥ‬ ‫ﺟﻬﺎﻧﻴﺎﻥ ﻣﻲﻛﺸﻴﺪ ‪ .‬ﺗﻤﺪﻧﻲ ﭘﺮﺍﻓﺘﺨﺎﺭ ﺑﺎ ﻧﺎﻡﻫﺎﻱ ﺑﻠﻨﺪ ﺁﻭﺍﺯﻩ ‪ ،‬ﻣﻌﻤﺎﺭﻱ ﺩﻟﻨﺸﻴﻦ ﺷﻬﺮﻫﺎ ‪ ،‬ﺍﺻﻮﻝ ﺣﮑﻮﻣﺘﻰ ‪،‬ﺍﺧﻼﻕ‪ 1‬ﻭ ‪...‬‬ ‫ﺑـﻪ ﺑﺮﻛــﺖ ﺑﻌﺜــﺖ ﻧﺒــﻲ ﻣﻜــﺮﻡ ﺍﺳــﻼﻡ )ﺹ( ﺑــﻮﺩ ﻛــﻪ ﻋﻠـﻢ ﻭ ﺩﺍﻧــﺶ ﻋﻤــﻮﻣﻲ ﺷــﺪ ﻭ ﺍﺯ ﺍﻧﺤﺼــﺎﺭ ﺷــﺎﻩﺯﺍﺩﮔﺎﻥ ‪ ،‬ﻣﻮﺑــﺪﺍﻥ ﻭ ﺩﺭﺑﺎﺭﻳــﺎﻥ ﺩﺭﺁﻣــﺪ‪.‬‬ ‫ـﺎﺱ ﺑﺎﻟﻘﺴــﻂ« ﭘﻴــﺎﻣﺒﺮﺍﻥ ﺑــﺎ ﺩﻟﻴــﻞ ﻭ‬ ‫ﺣﻜــﻮﻣﺘﻲ ﻣﺒﺘﻨــﻲ ﺑــﺮ ﻋــﺪﻝ ﻭ ﺩﺍﺩ ﻭ ﻣــﺮﺩﻡ ﺳــﺎﻻﺭﻱ ﺩﻳﻨ ـﻲ ﺑﺮﭘــﺎ ﺷــﺪ ﻛــﻪ ﺑــﻪ ﻓﺮﻣــﻮﺩﻩ ﻗــﺮﺁﻥ‪» ،‬ﻟﻴﻘــﻮﻡ ﺍﻟﻨـ ُ‬ ‫ﺑﺮﻫﺎﻥ ﻭ ﻣﻌﺠﺰﻩ ﻭ ﻛﺘﺎﺏ ﺁﻣﺪﻧﺪ ﺗﺎ ﻣﺮﺩﻡ ﺧﻮﺩ ﺑﻪ ﭘﺎﺧﻴﺰﻧﺪ ﻭ ﻗﺴﻂ ﻭ ﻋﺪﺍﻟﺖ ﺟﺎﺭﻱ ﺳﺎﺯﻧﺪ‪.‬‬ ‫ﺑﺎﺭﻱ ﭼﻬﺮﻩ ﺯﺷﺖ ﻓﻘﺮ ﻋﻠﻤﻲ ﻭ ﺍﻗﺘﺼﺎﺩﻱ ﺑﺮ ﺯﻧﺪﮔﻲ ﻣﺴﻠﻤﻴﻦ ﺳـﺎﻳﻪ ﺍﻓﻜـﻦ ﻧﺒـﻮﺩ ﻭ ﭼـﻪ ﺷـﺎﻋﺮﺍﻥ ﻭ ﻧﻮﻳﺴـﻨﺪﮔﺎﻥ ﺣﻜﻴﻤـﺎﻥ ﻭ ﺩﺍﻧﺸـﻤﻨﺪﺍﻥ‬ ‫ﻛﻪ ﻧﺎﻣﺸﺎﻥ ﺗﺎﺭﻳﺦ ﺑﺸﺮﻳﺖ ﺭﺍ ﺍﺯ ﺍﻳـﻦ ﺭﻭ ﺑـﻪ ﺁﻥ ﺭﻭ ﻛـﺮﺩﻩ ﺍﺳـﻢﻫﺎﻳﻲ ﻛـﻪ ﻫﻨـﻮﺯ ﭘـﺲ ﺍﺯ ﮔﺬﺷـﺖ ﻗـﺮﻭﻥ ﺻـﺎﺣﺐ ﺍﻓﺘﺨﺎﺭﻧـﺪ‪ .‬ﺩﺭ ﺁﻥ ﺩﻭﺭﻩﺍﻱ‬ ‫ﻛــﻪ ﻭﺯﻳــﺮﺍﻥ ﺍﺯ ﺩﺍﻧﺸــﻤﻨﺪﺍﻥ ﺑﻮﺩﻧــﺪ ﻭ ﺣﻜﻴﻤــﺎﻥ ﻣﺸــﺎﻭﺭﺍﻥ ﺍﻳــﺮﺍﻥ‪ ،‬ﺍﻣــﺎ ﭘــﺲ ﺍﺯ ﻗــﺮﻥ ﺩﻫــﻢ ﺑــﻪ ﺗــﺪﺭﻳﺞ ﺍﻳــﻦ ﺗﻤــﺪﻥ ﺑــﺎ ﻋﻈﻤــﺖ ﺭﻭ ﺑــﻪ ﺍﻓــﻮﻝ‬ ‫ﮔﺬﺍﺷــﺖ ‪ .‬ﺟﻨﮓﻫــﺎﻱ ﺻــﻠﻴﺒﻲ ﻭ ﺳــﻘﻮﻁ ﺍﻧــﺪﻟﺲ ﻛــﻪ ﺑﺎﻋــﺚ ﺷــﺪ ﺩﻧﻴــﺎﻱ ﻏــﺮﺏ ﺑــﺎ ﺗﻤــﺪﻥ ﭘﻴﺸــﺮﻓﺘﻪ ﺩﻧﻴــﺎﻱ ﺍﺳــﻼﻡ ﺁﺷــﻨﺎ ﺷــﻮﺩ ﻭ ﺁﻫﺴــﺘﻪ‬ ‫ﺁﻫﺴــﺘﻪ ﻭﺍﺭﺩ ﻗﻠﻤــﺮﻭ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺷــﺪﻧﺪ‪ .‬ﻧﻔــﻮﺫ ﺍﺳــﺘﻌﻤﺎﺭ ﻃــﻲ ﺩﻭ ﻗــﺮﻥ ﺩﺭ ﺳﺮﺍﺳــﺮ ﺩﻧﻴــﺎﻱ ﺍﺳــﻼﻡ‪ ،‬ﺁﻣﻴﺨــﺘﻦ ﺧﺮﺍﻓــﺎﺕ ﺑــﺎ ﻭﺍﻗﻌﻴــﺎﺕ ﺩﻳﻨــﻲ‪،‬‬ ‫ﺍﻳﺠــﺎﺩ ﺍﺧــﺘﻼﻑ ﻭ ﺗﻔﺮﻗــﻪ ﺑــﻴﻦ ﻣــﺬﺍﻫﺐ ﻣﺨﺘﻠــﻒ ﺍﺳــﻼﻣﻲ‪ ،‬ﺗﻤﺴــﺨﺮ ﻛــﺮﺩﻥ ﻋﻠــﻢ ﻭ ﺩﺍﻧــﺶ ﻭ ﺣﻘﻴــﺮ ﺷــﻤﺮﺩﻥ ﻋﻠﻤــﺎ ﻭ ﻓﻼﺳــﻔﻪ ﻫﻤــﻪ ﻭ ﻫﻤــﻪ‬ ‫ﺩﻻﻳــﻞ ﺍﻓــﻮﻝ ﺍﻳــﻦ ﺗﻤــﺪﻥ ﺑــﺰﺭﮒ ﺑــﻮﺩ‪ .‬ﺗﻤــﺪﻧﻲ ﻛــﻪ ﺍﺯ ﻫﻨــﺪ ﺩﺭ ﻣﺮﺯﻫــﺎﻱ ﭼــﻴﻦ ﺷــﺮﻭﻉ ﻣﻲﺷــﺪ ﻭ ﺩﺭ ﺍﻧــﺪﻟﺲ ﺩﺭ ﺷــﻤﺎﻝ ﺍﺳــﭙﺎﻧﻴﺎ ﻭ ﺟﻨــﻮﺏ‬ ‫ﻓﺮﺍﻧﺴــﻪ ﺧﺎﺗﻤــﻪ ﻣﻲﻳﺎﻓــﺖ ﻭ ﺩﺭ ﻃــﻮﻝ ﺩﻭ ﻗــﺮﻥ ‪ 16‬ﻭ ‪ 17‬ﺗــﺎ ﺍﻭﺍﺳــﻂ ﻗــﺮﻥ ‪ 18‬ﻣــﻴﻼﺩﻱ ﺗﺴــﻠﻂ ﺍﺳــﺘﻌﻤﺎﺭ ﺑــﺮ ﻛﺸــﻮﺭﻫﺎﻱ ﺍﺳــﻼﻣﻲ ﺑــﻪ ﺟــﺎﻳﻲ‬ ‫ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﻛﻪ ﺑﺎﻭﺭ ﻛﻨﻨﺪ ﻧﺎﺗﻮﺍﻧﻨـﺪ ﻭ ﻫـﻴﭻ ﺗـﻮﺍﻧﻲ ﺑـﺮﺍﻱ ﻫـﻢ ﭘـﺎﻳﻲ ﺑـﺎ ﺗﻤـﺪﻥ ﻏـﺮﺏ ﺩﻳﮕـﺮ ﻭﺟـﻮﺩ ﻧـﺪﺍﺭﺩ‪ .‬ﺯﻣـﺎﻧﻲ ﻛـﻪ ﺗﻌﺼـﺐ ﻭ ﺧﺮﺍﻓـﺎﺕ ﺩﺭ‬ ‫ﻛﺸﻮﺭﻫﺎﻱ ﺍﺳﻼﻣﻲ ﺭﺧﻨـﻪ ﻛـﺮﺩﻩ ﺑـﻮﺩ ﻭ ﻏـﺮﻭﺭ ﺑـﻪ ﮔﺬﺷـﺘﻪﺍﻱ ﺩﺭﺧﺸـﺎﻥ‪ ،‬ﺩﺭﺧـﺖ ﺗﻨﻮﻣﻨـﺪ ﺗﻤـﺪﻥﻫﺎﻱ ﺍﺳـﻼﻣﻲ ﺭﺍ ﺑـﺎ ﺗﻤـﺎﻡ ﺍﻓﺘﺨـﺎﺭﺍﺗﺶ ﺭﻭ‬ ‫ﺑﻪ ﻧﺎﺑﻮﺩﻱ ﻣﻲﺑﺮﺩ‪.‬‬ ‫ﺍﻣﺎ ﺩﺭ ﺩﻭ ﻗـﺮﻥ ﺍﺧﻴـﺮ ﻣﺸـﺎﻫﺪﻩ ﻣـﻰ ﺷـﻮﺩ ﮐـﻪ ﻳـﮏ ﺭﺷـﺘﻪ ﺗﻐﻴﻴـﺮﺍﺕ ﻭ ﺍﻧﻘﻼﺑـﺎﺕ ﻭ ﭘﻴﺸـﺮﻓﺘﻬﺎﻯ ﻋﻈـﻴﻢ ﺍﻧﺴـﺎﻧﻰ ﺩﺭ ﺯﻣﻴﻨـﻪ ﻫـﺎﻯ ﻓﺮﻫﻨﮕـﻰ ‪،‬‬ ‫ﺍﺟﺘﻤــﺎﻋﻰ ﻭ ﻣــﺪﻧﻰ ‪ ،‬ﺳﻴﺎﺳــﻰ ‪ ،‬ﻋﻠﻤــﻰ ﻭ ﻓﻨــﻰ ‪ ،‬ﺍﻗﺘﺼــﺎﺩﻯ ﻭ ‪ ...‬ﻫﻤــﺮﺍﻩ ﻇﻬــﻮﺭ ﺩﻳﺎﻧــﺖ ﺑﻬــﺎﺋﻰ ﺑﻮﺟــﻮﺩ ﺁﻣــﺪ ﮐــﻪ ﮐــﻞ ﺣــﺎﮐﻰ ﺍﺯ ﺧــﺮﻭﺝ‬ ‫ﺟﺎﻣﻌﻪ ﺑﺸﺮﻯ ﺍﺯ ﺩﻭﺭﺍﻥ ﻃﻔﻮﻟﻴﺖ ﻭ ﻭﺭﻭﺩ ﺍﻭ ﺑﻪ ﺩﻭﺭﺍﻥ ﺑﻠﻮﻍ ﻣﻴﺒﺎﺷﺪ‬

‫فخري )‪.1991‬م( در روايت خود از اخالق اسالمي‪ ،‬آن را به ‪ 4‬بخش تقسيم كرده ‪ ،‬اخالق نقلي ‪(scriptural‬‬ ‫)‪ morality‬كالمي ‪ ،‬فلسفي و ديني‪ ،‬كه پي برده ميشد اخالق در جھان اسالم را ميتوان از گسترة اين مطلب‬ ‫يافت كه بخش جدا نشدني از اين دين است‬

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‫ﺩﺭ ﺗﻤﺜﻴﻠﻰ ﺍﺯ ﻟﻮﻭﻯ )‪ (Lowie‬ﺍﮔﺮ ﺍﺯ ﺁﻏﺎﺯ ﺩﻭﺭﻩ ﭘﺎﻧﺼﺪ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺍﻯ ﺭﺍ ﺑـﺮﺍﻯ ﺗﮑﺎﻣـﻞ ﺍﻧﺴـﺎﻧﻰ ﻓـﺮﺽ ﮐﻨـﻴﻢ ﻭ ﺩﻭﺭﻩ ﮔﺬﺷـﺘﻪ ﺭﺍ ﺗﺸـﺒﻴﻪ‬ ‫ﺑ ــﻪ ﻋﻤ ــﺮ ﺍﻧﺴ ــﺎﻧﻰ ﺻ ــﺪ ﺳ ــﺎﻟﻪ ﻧﻤ ــﺎﻳﻴﻢ ‪ ،‬ﺑﺎﻳ ــﺪ ﮔﻔ ــﺖ ﺟﺎﻣﻌ ــﻪ ﺑﺸ ــﺮﻯ ﻣ ــﺪﺕ ‪ 85‬ﺳ ــﺎﻝ ﺩﺭ ﮐﻮﺩﮐﺴ ــﺘﺎﻥ ﻣﺎﻧ ــﺪ ﻭ ﺩﻩ ﺳ ــﺎﻝ ﺩﺭ ﺩﺑﺴ ــﺘﺎﻥ ﻋﻤ ــﺮ‬ ‫ﮔﺬﺭﺍﻧﺪ ﻭ ﺳﭙﺲ ﺩﺭ ﻗﺮﻭﻥ ﺍﺧﻴﺮ ﺑﺎ ﺧﻴﺰﺷﻰ ﺍﺯ ﻣﺮﺍﺣﻞ ﺩﺑﻴﺮﺳﺘﺎﻧﻰ ﻭ ﺩﺍﻧﺸﮕﺎﻫﻰ ﮔﺬﺷﺖ ]‪[1‬‬ ‫ﺍﻳﻦ ﺣﻘﻴﻘـﺖ ﺩﺭ ﺍﺣﺎﺩﻳـﺚ ﺍﺳـﻼﻣﻰ ﻧﻴـﺰ ﻣـﺬﮐﻮﺭ ﺍﺳـﺖ ‪ .‬ﺑـﻪ ﻋﻨـﻮﺍﻥ ﻧﻤﻮﻧـﻪ ﺩﺭ ﺟﻠـﺪ ‪ 13‬ﺑﺤـﺎﺭ ﺍﻻﻧـﻮﺍﺭ ﻣﺠﻠﺴـﻰ ﺍﺯ ﺍﻣـﺎﻡ ﺟﻌﻔـﺮ ﺻـﺎﺩﻕ ﻧﻘـﻞ‬ ‫ﺷــﺪﻩ ﺍﺳ ــﺖ ﮐ ــﻪ ﻋﻠ ــﻢ ‪ 27‬ﺣ ــﺮﻑ ﺍﺳ ــﺖ ؛ ﻫﻤ ــﻪ ﺁﻧﭽ ــﻪ ﺭﺳ ــﻞ ﺁﻭﺭﺩﻩ ﺍﻧــﺪ ﺩﻭ ﺣ ــﺮﻑ ﺑ ــﻮﺩﻩ ﺍﺳ ــﺖ ﻭ ﻣ ــﺮﺩﻡ ﺗ ــﺎ ﺣ ــﺎﻝ ﺟ ــﺰ ﺍﻳ ــﻦ ﺩﻭ ﺣ ــﺮﻑ ﺭﺍ‬ ‫ﻧﺸﻨﺎﺧﺘﻪ ﺍﻧﺪ ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻥ ﮐﻪ ﻗﺎﺋﻢ ﻣﺎ ﻗﻴﺎﻡ ﮐﻨﺪ ‪ 25‬ﺣﺮﻑ ﺑﻘﻴﻪ ﺭﺍ ﺧﺎﺭﺝ ﻣﻴﺴﺎﺯﺩ ﻭ ﺑﺎ ﺩﻭ ﺣﺮﻑ ﻗﺒﻠﻰ ﺑـﻴﻦ ﻣـﺎ ﻧﺸـﺮ ﻣـﻰ ﺩﻫـﺪ ]‪ [2‬ﻭ ﻧﻴـﺰ‬ ‫‪ :‬ﺑــﺮﺍﻯ ﻫــﺮ ﻋﻠﻤــﻰ ‪ 70‬ﻭﺟــﻪ ﻭﺟــﻮﺩ ﺩﺍﺭﺩ ﻭ ﺑــﻴﻦ ﻣــﺮﺩﻡ ﺟــﺰ ﻳــﮏ ﻭﺟــﻪ ﻣﻮﺟــﻮﺩ ﻧﻴﺴــﺖ ‪ ،‬ﻭ ﺯﻣــﺎﻧﻰ ﮐــﻪ ﻗــﺎﺋﻢ ﻗﻴــﺎﻡ ﮐﻨــﺪ ﺑــﺎﻗﻰ ﻭﺟــﻮﻩ ﺭﺍ ﺑــﻴﻦ‬ ‫ﻣﺮﺩﻡ ﺭﻭﺍﺝ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ]‪[3‬‬ ‫ﺩﺭ ﻣﺘـﻮﻥ ﻳﻬــﻮﺩﻯ ﻭ ﻣﺴــﻴﺤﻰ ﻭ ﺯﺭﺗﺸـﺘﻰ ﻧﻴــﺰ ﻣﺸــﺎﺑﻪ ﺑﺸــﺎﺭﺍﺕ ﻣﺰﺑـﻮﺭ ﺫﮐــﺮ ﮔﺸــﺘﻪ ﺍﺳـﺖ؛ ﭼﻨــﺎﻥ ﮐــﻪ ﺩﺭ ﮐﺘــﺎﺏ ﺍﺷـﻌﻴﺎﻯ ﻧﺒــﻰ ﺑــﺎﺏ ‪ 11‬ﻣــﻰ‬ ‫ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫"ﺩﺭ ﺭﻭﺯ ﻣﻮﻋﻮﺩ ﺟﻬﺎﻥ ﺍﺯ ﻣﻌﺮﻓﺖ ﺧﺪﺍﻭﻧﺪ ﭘﺮ ﺧﻮﺍﻫﺪ ﺷﺪ؛ ﻣﺜﻞ ﺁﺏ ﻫﺎﻳﻰ ﮐﻪ ﺩﺭﻳﺎ ﺭﺍ ﻣﻰ ﭘﻮﺷﺎﻧﺪ]‪[4‬‬ ‫ﭘــﺲ ﺑﺎﻳــﺪ ﭘﺮﺳــﻴﺪ ﻛﺴــﺎﻧﻲ ﻛــﻪ ﺭﻭﺡ ﻧﺎﺍﻣﻴــﺪﻱ ﺭﺍ ﺩﺭ ﻣــﺮﺩﻡ ﻣﻲﺩﻣﻨــﺪ ﻭ ﺍﻣﻴــﺪﻱ ﺑــﻪ ﺁﻳﻨــﺪﻩ ﺭﻭﺷــﻦ ﻧﺪﺍﺭﻧــﺪ ﻭ ﻣﻘﺎﻭﻣــﺖ ﻭ ﺷــﺎﺩﺍﺑﻲ ﺍﻳــﻦ ﺟﻮﺍﻧــﻪ‬ ‫ﺗﺎﺯﻩ ﺭﻭﻳﻴﺪﻩ ﺭﺍ ﻧﻤﻲﺑﻴﻨﻨﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﺎﻣﻼﻳﻤﺎﺕ ﻭ ﺳﺨﺘﻲ ﻫﺎ‪ ،‬ﺳﻨﮓﺍﻧﺪﺍﺯﻱﻫﺎ ﻭ ﺟﻬﺎﻟﺖﻫـﺎ ﻭ ﺩﺷـﻤﻨﻲ ﺩﺷـﻤﻨﺎﻥ‪ ،‬ﺧـﻮﺩ ﺭﺍ‬ ‫ﻣﻲﺧﻮﺍﻫﺪ ﻛـﻪ ﺣﻔـﻆ ﻛﻨـﺪ ﻭ ﺍﻳـﻦ ﺍﻓـﺮﺍﺩ ﭼـﻪ ﺩﺭ ﺩﺍﺧـﻞ ﻭ ﭼـﻪ ﺩﺭ ﺧـﺎﺭﺝ‪ ،‬ﭼـﻪ ﺩﺭ ﻟﺒـﺎﺱ ﺩﻭﺳـﺖ ﻭ ﭼـﻪ ﺩﺭ ﺧـﺪﻣﺖ ﺩﺷـﻤﻦ ﭼـﺮﺍ ﻫﻤـﻪ ﻳـﻚ‬ ‫ﻫﺪﻑ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺁﻥ ﺧﺸﻜﺎﻧﺪﻥ ﺭﻳﺸﻪﻫﺎﻱ ﺍﻳﻦ ﺩﻳﻦ ﻣﺒﻴﻦ ﺍﺳﺖ ؟‬ ‫ﺩﻳــﺎﻧﺘﻲ ﻛــﻪ ﺑﻨــﺎﻱ ﺁﻥ ﻭﺣــﻲ ﺍﺳــﺖ‪ .‬ﻫــﺪﻑ ﺁﻥ ﻭﺣــﺪﺕ ﻋــﺎﻟﻢ ﺍﻧﺴــﺎﻧﻲ ﻭ ﺧــﺪﻣﺖ ﺑــﻪ ﻧــﻮﻉ ﺑﺸــﺮ ﻛــﻪ ﺩﺭ ﻫﻤــﻪ ﺍﺑﻌــﺎﺩ ﻭﺟــﻮﺩﻳﺶ ﺍﺳــﺖ ﻭ‬ ‫ﺍﺑﺰﺍﺭﺵ ﻋﻠﻢ ﻭ ﺧﺮﺩ ﺍﺳﺖ‪ .‬ﻋﻠﻤﻲ ﻛﻪ ﺩﺭ ﺧﺪﻣﺖ ﺍﻧﺴﺎﻥ ﻭ ﺑﺮﺟﻨﺒﻪ ﻭﺣﻲ ﺷـﻜﻞ ﮔﺮﻓﺘـﻪ ﺍﺳـﺖ‪ .‬ﻧـﻪ ﻋﻠﻤـﻲ ﻛـﻪ ﺍﻧﺴـﺎﻥ ﺩﺭ ﺧـﺪﻣﺖ ﺍﻭﺳـﺖ‬ ‫ﻭ ﺑﺮ ﺟﻨﺒﻪﻱ ﻧﻔﺴﺎﻧﻴﺖ ﻭ ﺧﻮﻱ ﺣﻴﻮﺍﻧﻲ ﺍﻧﺴﺎﻥ ﺭﺷﺪ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻋﻠﻤﻲ ﻛﻪ ﺳـﻌﺎﺩﺕ ﻫﻤـﻪ ﺟﺎﻧﺒـﻪ ﺑﺸـﺮ ﺭﺍ ﻣﺤﻘـﻖ ﻣﻲﻛﻨـﺪ‪ ،‬ﺩﻧﻴـﺎ ﺭﺍ ﺁﺑـﺎﺩ‬ ‫ﻣـﻲ ﻛﻨــﺪ ﻭ ﺁﺧــﺮﺕ ﺭﺍ ﻫــﻢ ‪ .‬ﭘـﺲ ﻣــﺎ ﺑﺎﻳــﺪ ﺑــﺪﺍﻧﻴﻢ ﻭ ﺑﺮﺭﺳــﻲ ﻛﻨـﻴﻢ ﻛــﻪ ﺩﺭ ﺍﻳــﻦ ﻫﻨﮕﺎﻣــﻪ ﻋﻈــﻴﻢ ﺩﺭ ﻛﺠـﺎ ﻗــﺮﺍﺭ ﮔﺮﻓﺘــﻪﺍﻳﻢ ﻭ ﭼــﻪ ﻧﻘﺸــﻲ ﺭﺍ ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﺍﻓﻜﺎﺭ ﻭ ﻋﻘﺎﻳﺪ ﺩﻳﮕـﺮﺍﻥ ﻛـﻪ ﺧ ِ‬ ‫ـﻮﺩ ﺁﻥﻫـﺎ ﻧﻴـﺰ ﺍﺯ ﺗﻌﺼـﺒﺎﺕ ﻭ ﺗﻘﺎﻟﻴـﺪ ﻧﺎﺷـﻲ ﻣﻲﺷـﻮﺩ‪ ،‬ﺍﻳﻔـﺎ ﻣـﻲﻛﻨﻴﻢ؟؟ ﻭ ﭼـﺮﺍ ﻧﻤـﻲ ﺧـﻮﺍﻫﻴﻢ ﻛـﻪ ﺩﺭ‬ ‫ﻣﻘﺎﺑــﻞ ﺍﻳﻦﮔﻮﻧــﻪ ﺗﻔﻜــﺮﺍﺕ ﻧﺎﺷــﻲ ﺍﺯ ﺗﻘﺎﻟﻴــﺪ ﻭ ﺗﺒﻠﻴﻐــﺎﺕ ﺳــﻮء ﻛﻤــﻲ ﺧــﻮﺩ ﺭﺍ ﺑــﻪ ﺯﺣﻤــﺖ ﺗﻔﻜــﺮ ﺑﻴﺎﻧــﺪﺍﺯﻳﻢ؟ ﺁﻳــﺎ ِ‬ ‫ﺩﺭﻛﻤــﺎﻥ ﺍﺯ ﺷــﺮﺍﻳﻂ ﺯﻣــﺎﻥ‬ ‫ﺻـ ــﺤﻴﺢ ﺍﺳـ ــﺖ ﻭ ﺭﺍﻩ ﺭﺍ ﺩﺭﺳـ ــﺖ ﺍﻧﺘﺨـ ــﺎﺏ ﻛـ ــﺮﺩﻳﻢ ﻭ ﻫـ ــﺪﻓﻤﺎﻥ ﺭﺍ ﺁﻳـ ــﺎ ﻣـ ــﺎ ﻣـ ــﻲ ﺩﺍﻧـ ــﻴﻢ ﻛـ ــﻪ ﺗﻤـ ــﺪﻥ ﻫـ ــﺎﻱ ﺑـ ــﺰﺭﮒ ﺭﺍ ﺍﻧﺴـ ــﺎﻥﻫﺎﻱ ﺑـ ــﺰﺭﮒ‬ ‫ﻣﻲﺳﺎﺯﻧﺪ؟‬

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‫ﭘﻴﺶ ﮔﻔﺘﺎﺭ‬ ‫ﺩﺭ ﻣﻮﻗﻌﻴﺘﻲ ﻛﻪ ﺗﻬﻤﺖﻫﺎ ﻭ ﺷﺎﻳﻌﺎﺕ ﻣﺨﺘﻠﻒ ﺩﺭﺑـﺎﺭﺓ ﺩﻳﺎﻧـﺖ ﺑﻬـﺎﻳﻲ ﻣﺒﻨـﻲ ﺑﺮﺍﻳﻨﻜـﻪ ﻣﺨـﺎﻟﻒ ﻭ ﺣﺘـﻲ ﺩﺷـﻤﻦ ﺍﺳـﻼﻡ ﻫﺴـﺘﻨﺪ ﻭ ﻳـﺎ ﺍﻳﻨﻜـﻪ‬ ‫ﺑــﺮﺍﻱ ﺗﻔﺮﻗــﻪ ﺍﻧــﺪﺍﺧﺘﻦ ﻭ ﻧــﺎﺑﻮﺩﻱ ﺍﺳــﻼﻡ ﺗــﻼﺵ ﻣﻲﻛﻨﻨــﺪ‪ ،‬ﺑــﺎ ﺷــﺪﺗﻲ ﺑﻲﺳــﺎﺑﻘﻪ ﻣﻨﺘﺸــﺮ ﻣﻲﮔــﺮﺩﺩ ﻟــﺬﺍ ﺑــﺮﺁﻥ ﺷــﺪ‪ ،‬ﺭﺳــﺎﻟﻪ ﺣﺎﺿــﺮ ﺭﺍ ﻛــﻪ ﺍﺯ‬ ‫ﺁﺛﺎﺭ ﻭ ﻣﻨﺎﺑﻊ ﺑﻬﺎﺋﻴﺎﻥ ﺗﺪﻭﻳﻦ ﮔﺮﺩﻳـﺪﻩ‪ ،‬ﺗﻘـﺪﻳﻢ ﺷـﻮﺩ ﺗـﺎ ﺑﻌـﺪ ﺍﺯ ﻣﻄﺎﻟﻌـﻪ ﺍﻳـﻦ ﺭﺳـﺎﻟﻪ ﺍﻫـﻞ ﻭﺟـﺪﺍﻥ ﻭ ﺍﻧﺼـﺎﻑ ﺩﺭﻳﺎﺑﻨـﺪ ﻛـﻪ ﺑﻬﺎﺋﻴـﺎﻥ ﺟﻬـﺎﻥ ﺑـﻪ‬ ‫ﺩﻳﺎﻧﺖ ﺍﺳﻼﻡ ﺗﻌﻠّﻖ ﺷﺪﻳﺪ ﺩﺍﺷﺘﻪ ﻭ ﺩﺍﺭﻧﺪ ﻭ ﻣﻘﺪﺳﺎﺕ ﺍﺳﻼﻣﻲ ﺭﺍ ﺷﺮﻳﻒ ﻭ ﺟﻠﻴﻞ ﻣﻲﺷـﻤﺮﻧﺪ ﻭ ﺍﺳـﺘﻐﻔﺮﺍﻪﻠﻟ ﻣﻨﻜـﺮ ﺭﺳـﻮﻝ ﺧـﺪﺍ )ﺹ( ﻭ‬ ‫ﺍﺋﻤــﻪ ﻫــﺪﻱ ﻧﺒــﻮﺩﻩ ﻭ ﻧﻴﺴــﺘﻨﺪ ﻭ ﺍﻳــﻦ ﺗﻬﻤﺖﻫــﺎ ﻭ ﺷــﺎﻳﻌﺎﺕ ﻓﻘــﻂ ﺑــﻪ ﻣﻨﻈــﻮﺭ ﺍﻧﺰﺟــﺎﺭ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺍﺯ ﺑﻬﺎﺋﻴــﺎﻥ ﺟﻌــﻞ ﻭ ﻧﺸــﺮ ﮔﺮﺩﻳــﺪﻩ ﻭ ﺑــﺮ ﺍﻳــﻦ‬ ‫ﻳﻘــﻴﻦ ﺍﻓــﺰﻭﺩﻩ ﺷــﻮﺩ ﻛــﻪ ﺣﻀــﺮﺕ ﺑﻬــﺎءﺍﻪﻠﻟ ﻛــﻪ ﺷــﺎﺭﻉ ﻭ ﻣﺆﺳــﺲ ﺩﻳﺎﻧــﺖ ﻣﺴــﺘﻘﻠﻪ ﺑﻬــﺎﺋﻲ ﻫﺴــﺘﻨﺪ ﻭ ﺣﻀــﺮﺕ ﻋﺒــﺪﺍﻟﺒﻬﺎء ﻛــﻪ ﻣﺒــﻴﻦ ﻭ ﻣﺜــﻞ‬ ‫ﺍﻋﻼﻱ ﺍﻳﻦ ﺩﻳﺎﻧﺘﻨﺪ ﻭ ﺣﻀﺮﺕ ﺷﻮﻗﻲ ﺭﺑﺎﻧﻲ ﻛﻪ ﻭﻟـﻲ ﻣﻨﺼـﻮﺹ ﺍﻣـﺮ ﺑﻬـﺎﺋﻲ ﻣﻲﺑﺎﺷـﻨﺪ ﻋﻈﻤـﺖ ﺷـﺄﻥ ﻭ ﺭﻓﻌـﺖ ﻣﻘـﺎﻡ ﺭﺳـﻮﻝ ﺍﻛـﺮﻡ )ﺹ(‬ ‫ﻭ ﺍﺋﻤ ــﻪ ﺍﻃﻬ ــﺎﺭ ﻋﻠ ــﻴﻬﻢ ﺍﻟﺴ ــﻼﻡ ﻋﻠ ــﻲ ﺍﻟﺨﺼ ــﻮﺹ ﺣﻀ ــﺮﺕ ﻋﻠ ــﻲ ﺍﺑ ــﻦ ﺍﺑ ــﻲ ﻃﺎﻟ ــﺐ ﻭ ﺣﻀ ــﺮﺕ ﺳﻴﺪﺍﻟﺸ ــﻬﺪﺍء ﺣﺴ ــﻴﻦ ﺑ ــﻦ ﻋﻠ ــﻲ ﺭﺍ ﺑ ــﻪ‬ ‫ﺭﻭﺷــﻦﺗﺮﻳﻦ ﺑﻴــﺎﻥ‪ ،‬ﺷــﺮﺡ ﻓﺮﻣﻮﺩﻩﺍﻧــﺪ ﻛــﻪ ﺑــﺮﺍﻱ ﻣﺰﻳــﺪ ﺍﺳﺘﺤﻀــﺎﺭ ﺧﻮﺍﻧﻨــﺪﮔﺎﻥ ﻋﺰﻳــﺰ ﺑﻌﻀــﻲ ﺍﺯ ﺑﻴﺎﻧــﺎﺕ ﺍﻳﺸــﺎﻥ ِﻣــﻦ ﺑــﺎﺏ ﻧﻤﻮﻧــﻪ ﻭ ﻫﻤــﺮﺍﻩ ﺑــﺎ‬ ‫ﺗﺎﺭﻳﺨﭽﻪ ﻣﺨﺘﺼﺮﻱ ﺍﺯ ﺣﻴﺎﺕ ﺟﻤﺎﻝ ﻣﺤﻤﺪﻱ )ﺹ( ﺩﺭ ﺍﻳﻦ ﺍﻭﺭﺍﻕ ﻧﻘﻞ ﻣﻲﮔﺮﺩﺩ‪.‬‬

‫ﻣﺘﺤﺮﻱ ﻭ ﻣﺘﻌﺎﻟﻲ ﺑﺎﺷﻴﺪ‬ ‫ﻣﺜﻞ ﺍﻻﻥ – ﻣﺜﻞ ﻫﻤﻴﺸﻪ‬ ‫ﻃﻬﺮﺍﻥ ‪1387‬‬

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‫ﺍﺳﻼﻡ ﻭ ﻋﻘﻴﺪﻩ ﺑﺮﺍﺑﺮﻱ‬ ‫ﺑــﺮﺍﻱ ﺑﺪﺳــﺖ ﺁﻭﺭﺩﻥ ﺍﺭﺯﺵ ﺗﻤــﺪﻧﻲ ﻛــﻪ ﭘﻴــﺎﻣﺒﺮ ﺍﺳــﻼﻡ )ﺹ( ﺑﻨﻴﺎﻧﮕــﺬﺍﺭ ﺁﻥ ﺑــﻮﺩ ﻻﺯﻡ ﺍﺳــﺖ ﻭﻟــﻮ ﺩﺭ ﺣــﺪ ﺍﺟﻤــﺎﻝ ﺑــﺎ ﺍﻭﺿــﺎﻉ ﺩﻭ ﻣﺤــﻴﻂ‬ ‫ﺁﺷﻨﺎ ﺷﻮﻳﻢ‬ ‫‪ -1‬ﻣﺤﻴﻄﻲ ﻛﻪ ﺍﺳﻼﻡ ﺩﺭ ﺁﻧﺠﺎ ﭘﺪﻳﺪﺍﺭ ﺷﺪ‬ ‫‪ -2‬ﻣﺤﻴﻂ ﺑﻴﺮﻭﻥ ﺍﺯ ﺍﺳﻼﻡ‬ ‫ﺑﺎﺭﻱ ﺍﺳﻼﻡ‪ ،‬ﺩﻳﻨﻲ ﻛﻪ ﭘﺮﭼﻢ ﺗﻤﺪﻥ ﺭﺍ ﺑﺮﻓﺮﺍﺯ ﻣﻨﻄﻘـﻪ ﻭﺳـﻴﻌﻲ ﺍﺯ ﻛـﺮﻩ ﺍﺭﺽ‪ ،‬ﺍﺯ ﻏـﺮﺏ ﺁﻓﺮﻳﻘـﺎ ﮔﺮﻓﺘـﻪ ﺗـﺎ ﺟﺰﺍﻳـﺮ ﺍﻗﻴـﺎﻧﻮﺱ ﺁﺭﺍﻡ ﺩﺭ ﺷـﺮﻕ ﻭ‬ ‫ﺍﺯ ﭼــﻴﻦ ﺭﻭﺳــﻴﻪ ﺩﺭ ﺷــﻤﺎﻝ ﮔﺮﻓﺘــﻪ ﺗــﺎ ﺷــﺮﻕ ﺁﻓﺮﻳﻘــﺎ ﺩﺭ ﺟﻨــﻮﺏ ﺍﻓﺮﺍﺷــﺘﻪ ﺍﺳــﺖ ﺍﺳــﻼﻡ ﺗﻌﺒﻴــﺮ ﺗــﺎﺯﻩﺍﻱ ﺍﺯ ﺩﻳــﻦ ﺍﺭﺍﺋــﻪ ﺩﺍﺩ ﻛــﻪ ﺩﺭﻙ ﻭ ﻓﻬﻤــﺶ‬ ‫ﺑــﺮﺍﻱ ﻫﻤــﻪ ﺁﺳــﺎﻥ ﺑــﻮﺩ‪ ،‬ﻣﺒــﺎﻧﻲ ﺍﺧﻼﻗــﻲ ﺭﺍ ﺗﻘﻮﻳــﺖ ﻧﻤــﻮﺩ‪ ،‬ﺍﺣﺴــﺎﺱ ﺁﮔــﺎﻫﻲ ﺑﻴﺸــﺘﺮﻱ ﻧﺴــﺒﺖ ﺑــﻪ ﺗﺴــﺎﻭﻱ ﺍﻧﺴــﺎﻥﻫﺎ ﺑﻮﺟــﻮﺩ ﺁﻭﺭﺩ ﻭ ﺑــﺮﺍﻱ‬ ‫ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺭﺍﻫﻨﻤﺎﻳﻲﻫﺎﻳﻲ ﺑﺮﺍﻱ ﺍﺩﺍﺭﻩ ﺍﻣﻮﺭ ﻣﻤﻠﻜﺖ ﺍﺭﺍﺋﻪ ﻧﻤﻮﺩ‪.‬‬ ‫ﺩﺭ ﺭﺍﺑﻄـﻪ ﺑــﺎ ﻣﺤــﻴﻂ ﺍﻭﻝ ﻣﻲﺗــﻮﺍﻥ ﮔﻔــﺖ ‪ :‬ﻣــﺮﺩﻡ ﺍﻳــﻦ ﺳــﺮﺯﻣﻴﻦ ﻗــﻮﻣﻲ ﭼﺎﺩﺭﻧﺸــﻴﻦ ﺑﻮﺩﻧــﺪ ﻛــﻪ ﺍﺯ ﻃﺮﻳــﻖ ﺯﺭﺍﻋــﺖ ﻭ ﺩﺍﺩﻭ ﺳــﺘﺪ ﺯﻧــﺪﮔﻲ ﻣــﻲ‬ ‫ﻛﺮﺩﻧــﺪ‪ .‬ﺑــﻪ ﺩﻟﻴــﻞ ﻫﻤﺒﺴــﺘﮕﻲ ﻓــﺎﻣﻴﻠﻲ‪ ،‬ﺧﺸــﻮﻧﺖ ﻭ ﺧــﻮﻧﺮﻳﺰﻱ ﺩﺭ ﺍﺭﺗﺒــﺎﻁ ﺑــﺎ ﺗﻌﺼــﺐ ﺧــﺎﻧﻮﺍﺩﮔﻲ ﺩﺭ ﺑــﻴﻦ ﺍﻳــﻦ ﻗﺒﺎﻳــﻞ ﺑﺴــﻴﺎﺭ ﺭﺍﻳــﺞ ﺑــﻮﺩ ﻭ‬ ‫ﺑﻄ ــﻮﺭ ﻛﻠ ــﻲ ﻣﺮﺩﻣ ــﺎﻧﻲ ﻭﺣﺸ ــﻲ ﻭ ﺩﺭﻧ ــﺪﻩﺧﻮ ﺑﻮﺩﻧ ــﺪ‪ ،‬ﺑﺮﺩﮔ ــﻲ ﺩﺭ ﺑ ــﻴﻦ ﺁﻥﻫ ــﺎ ﻣﺮﺳ ــﻮﻡ ﻭ ﺯﻥ ﺩﺍﺭﺍﻱ ﻣ ــﻮﻗﻌﻴﺘﻲ ﺑﺴ ــﻴﺎﺭ ﺣﻘﻴ ــﺮ ﺑ ــﻮﺩ ﺑﻄﻮﺭﻳﻜ ــﻪ‬ ‫ﻧﻮﺯﺍﺩﺍﻥ ﺩﺧﺘﺮ ﺭﺍ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺑﺎﺭﻱ ﺑﺮﺩﻭﺵ ﺧﺎﻧﻮﺍﺩﻩ ﻧﺸﻮﻧﺪ ﺯﻧﺪﻩ ﺑﺨﺎﻙ ﻣﻲﺳﭙﺮﺩﻧﺪ ﻫﺮﭼﻨﺪ ﻛﻪ ﺍﻋـﺮﺍﺏ ﺍﺑﺘـﺪﺍ »ﺍﻪﻠﻟ « ﺧـﺪﺍﻱ ﺍﺑـﺮﺍﻫﻴﻢ ﺭﺍ‬ ‫ﺑــﻪ ﻋﻨــﻮﺍﻥ ﺧــﺪﺍﻱ ﺑــﺰﺭﮒ ﭘﺮﺳــﺘﺶ ﻣﻲﻛﺮﺩﻧــﺪ ﻭﻟــﻲ ﺩﺭ ﻃــﻮﻝ ﻗــﺮﻭﻥ ﺍﻳــﻦ ﺍﻋﺘﻘــﺎﺩ ﺑــﺎ ﺁﺩﺍﺏ ﻭ ﺷــﻌﺎﺋﺮ ﻣﺸــﺮﻛﻴﻦ ﺩﺭ ﻫــﻢ ﺁﻣﻴﺨﺘــﻪ ﺷــﺪﻩ ﺑــﻮﺩ‪،‬‬ ‫ﺑﻄﻮﺭﻳﻜﻪ ﺩﺭ ﻗﺮﻥ ﻫﻔـﺘﻢ ﻣـﻴﻼﺩﻱ ﺩﺭ ﻣﻜـﻪ ﺩﺭ ﺣـﺪﻭﺩ ‪ 360‬ﺑـﺖ ﻋﺒـﺎﺩﺕ ﻣﻲﺷـﺪ ﻛـﻪ ﺍﺯ ﻣﻬﻤﺘـﺮﻳﻦ ﺁﻧﻬـﺎ ﻣﻲﺗـﻮﺍﻥ ﺑـﻪ »ﻣﻨـﺎﺕ« ﻭ »ﻏُـﺮﻱ« ﻭ‬ ‫»ﻻﺕ« ﺍﺷﺎﺭﻩ ﻛﺮﺩ‪ .‬ﻭﺟﻮﺩ ﺑﺖﺧﺎﻧﻪﻫﺎﻱ ﻣﺘﻌﺪﺩ ﺍﻳﻦ ﺷﻬﺮ ﺭﺍ ﻣﺮﻛـﺰ ﺯﻳـﺎﺭﺕ ﺳـﺎﺧﺘﻪ ﺑـﻮﺩ ﻛـﻪ ﺍﻳـﻦ ﺍﻣـﺮ ﺑـﺮﺍﻱ ﺳـﺎﻛﻨﺎﻧﺶ ﻧﻴـﺰ ﺍﺯ ﻧﻈـﺮ ﺗﺠـﺎﺭﻱ‬ ‫ﺑﺴﻴﺎﺭ ﺍﻫﻤﻴﺖ ﺩﺍﺷﺖ ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺧﺼﻮﺹ ﺁﻥ ﺩﻭﺭﺍﻥ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﺘﻮﺣﺸــﻴﻦ ﺍﻣﺮﻳﮑــﺎ ﻧــﺰﺩ ﺍﻳﻨﻬــﺎ ﺍﻓﻼﻃــﻮﻥ ﺯﻣــﺎﻥ ﺑﻮﺩﻧــﺪ‪ .‬ﺯﻳــﺮﺍ‬ ‫ـﻮﺣﺶ ﻭ ﺩﺭﻧــﺪﮔﻰ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺑﺮﺍﺑــﺮﻩ ﻭ‬ ‫ّ‬ ‫ﺍﻳــﻦ ﻗﺒﺎﺋــﻞ ﻭ ﻋﺸــﺎﺋﺮ ﻋــﺮﺏ ﺩﺭ ﻧﻬﺎﻳــﺖ ﺗـ ّ‬ ‫ﺑﺮﺍﺑ ــﺮﻩ ﺍﻣﺮﻳﮑ ــﺎ ﺍﻭﻻﺩﻫ ــﺎﻯ ﺧ ــﻮﻳﺶ ﺭﺍ ﺯﻧ ــﺪﻩ ﺯﻳ ــﺮ ﺧ ــﺎﮎ ﻧﻤﻴﻨﻤﻮﺩﻧ ــﺪ ﺍ ّﻣ ــﺎ ﺍﻳﻨﻬ ــﺎ ﺩﺧﺘ ــﺮﺍﻥ ﺧ ــﻮﻳﺶ ﺭﺍ ﺯﻧ ــﺪﻩ ﺯﻧ ــﺪﻩ ﺯﻳ ــﺮ ﺧ ــﺎﮎ ﻣﻴﮑﺮﺩﻧ ــﺪ ﻭ‬ ‫ﻼ ﺍﮐﺜـﺮ ﻣـﺮﺩﺍﻥ ﺑـﺰﻥ ﺧـﻮﻳﺶ ﺗﻬﺪﻳـﺪ ﻣﻴﻨﻤﻮﺩﻧـﺪ ﮐـﻪ ﺍﮔـﺮ ﺩﺧﺘـﺮ‬ ‫ﻣﻴﮕﻔﺘﻨﺪ ﮐﻪ ﺍﻳﻦ ﻋﻤﻞ ﻣﻨﺒﻌﺚ ﺍﺯ ﺣﻤﻴّﺖ ﺍﺳﺖ ﻭ ﺑﺂﻥ ﺍﻓﺘﺨـﺎﺭ ﻣﻴﻨﻤﻮﺩﻧـﺪ‪ .‬ﻣـﺜ ً‬

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‫ﺍﺯ ﺗﻮ ﻣﺘﻮﻟّﺪ ﺷﻮﺩ ﺗﺮﺍ ﺑﻘﺘﻞ ﺭﺳﺎﻧﻢ ﺣﺘّﻰ ﺍﻟﻰ ﺍﻻٓﻥ ﻗﻮﻡ ﻋﺮﺏ ﺍﺯ ﻓﺮﺯﻧﺪ ﺩﺧﺘﺮ ﺍﺳـﺘﻴﺤﺎﺵ ﮐﻨﻨـﺪ‪ .‬ﻭ ﻫﻤﭽﻨـﻴﻦ ﻳـﮏ ﺷـﺨﺺ ﻫـﺰﺍﺭ ﺯﻥ ﻣﻴﺒـﺮﺩ‬ ‫ﺍﮐﺜﺮﺷﺎﻥ ﺑﻴﺶ ﺍﺯ ﺩﻩ ﺯﻥ ﺩﺭ ﺧﺎﻧﻪ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻭ ﭼﻮﻥ ﺍﻳـﻦ ﻗﺒﺎﺋـﻞ ﺟﻨـﮓ ﻭ ﭘﺮﺧـﺎﺵ ﺑـﺎ ﻳﮑـﺪﻳﮕﺮ ﻣﻴﻨﻤﻮﺩﻧـﺪ ﻫـﺮ ﻗﺒﻴﻠـﻪ ﮐـﻪ ﻏﻠﺒـﻪ ﻣﻴﮑـﺮﺩ ﺍﻫـﻞ ﻭ‬ ‫ﺍﻃﻔﺎﻝ ﻗﺒﻴﻠﻪ ﻣﻐﻠﻮﺑﻪ ﺭﺍ ﺍﺳﻴﺮ ﻣﻴﻨﻤـﻮﺩ ﻭ ﺁﻧﻬـﺎ ﺭﺍ ﮐﻨﻴـﺰ ﻭ ﻏـﻼﻡ ﺩﺍﻧﺴـﺘﻪ ﺧﺮﻳـﺪ ﻭ ﻓـﺮﻭﺵ ﻣﻴﻨﻤﻮﺩﻧـﺪ‪ .‬ﻭ ﭼـﻮﻥ ﺷﺨﺼـﻰ ﻓـﻮﺕ ﻣﻴﻨﻤـﻮﺩ ﻭ ﺩﻩ ﺯﻥ‬ ‫ﺩﺍﺷﺖ ﺍﻭﻻﺩ ﺍﻳﻦ ﺯﻧﺎﻥ ﺑﺮ ﺳﺮ ﻣﺎﺩﺭﺍﻥ ﻳﮑﺪﻳﮕﺮ ﻣﻴﺘﺎﺧﺘﻨﺪ ﻭ ﭼﻮﻥ ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﺍﻭﻻﺩ ﻋﺒﺎﻯ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﺳﺮ ﺯﻥ ﭘـﺪﺭ ﺧـﻮﺩ ﻣﻴﺎﻧـﺪﺍﺧﺖ ﻭ‬ ‫ﻓﺮﻳﺎﺩ ﻣﻴﻨﻤﻮﺩ ﮐﻪ ﺍﻳﻦ ﺣﻼﻝ ﻣﻨﺴﺖ ﻓﻮﺭﴽ ﺑﻌﺪ ﺍﻳﻦ ﺯﻥ ﺑﻴﭽﺎﺭﻩ ﺍﺳﻴﺮ ﻭ ﮐﻨﻴﺰ ﭘﺴـﺮ ﺷـﻮﻫﺮ ﺧـﻮﻳﺶ ﻣﻴﺸـﺪ ﻭ ﺁﻧﭽـﻪ ﻣﻴﺨﻮﺍﺳـﺖ ﺑـﺰﻥ ﭘـﺪﺭ ﺧـﻮﺩ‬ ‫ﻣﻴﻨﻤﻮﺩ ﻣﻴﮑﺸﺖ ﻭ ﻳـﺎ ﺁﻧﮑـﻪ ﺩﺭ ﭼـﺎﻫﻰ ﺣـﺒﺲ ﻣﻴﮑـﺮﺩ ﻭ ﻳـﺎ ﺁﻧﮑـﻪ ﻫـﺮ ﺭﻭﺯ ﺿـﺮﺏ ﻭ ﺷـﺘﻢ ﻭ ﺯﺟـﺮ ﻣﻴﮑـﺮﺩ ﺗـﺎ ﺑﺘـﺪﺭﻳﺞ ﺁﻥ ﺯﻥ ﻫـﻼﮎ ﻣﻴﺸـﺪ‬ ‫ﺑﺤﺴﺐ ﻇﺎﻫﺮ ﻭ ﻗﺎﻧﻮﻥ ﻋﺮﺏ ﻣﺨﺘﺎﺭ ﺑﻮﺩ‪ .‬ﻭ ﺣﻘﺪ ﻭ ﺣﺴﺪ ﻭ ﺑﻐﺾ ﻭ ﻋﺪﺍﻭﺕ ﻣﻴﺎﻥ ﺯﻧﺎﻥ ﻳﮏ ﺷـﻮﻫﺮ ﻭ ﺍﻭﻻﺩ ﺁﻧﻬـﺎ ﻭﺍﺿـﺢ ﻭ ﻣﻌﻠﻮﻣﺴـﺖ‬ ‫ﻭ ﻣﺴــﺘﻐﻨﻰ ﺍﺯ ﺑﻴــﺎﻥ ﺍﺳــﺖ‪ .‬ﺩﻳﮕــﺮ ﻣﻼﺣﻈــﻪ ﮐﻨﻴــﺪ ﮐــﻪ ﺍﺯ ﺑــﺮﺍﻯ ﺁﻥ ﺯﻧــﺎﻥ ﻣﻈﻠــﻮﻡ ﭼــﻪ ﺣﺎﻟــﺖ ﻭ ﺯﻧــﺪﮔﺎﻧﻰ ﺑــﻮﺩ‪ .‬ﻭ ﺍﺯ ﺍﻳــﻦ ﮔﺬﺷــﺘﻪ ﻣﻌﻴﺸــﺖ‬ ‫ﻗﺒﺎﻳ ــﻞ ﻋ ــﺮﺏ ﺍﺯ ﻧﻬ ــﺐ ﻭ ﻏ ــﺎﺭﺕ ﻳﮑ ــﺪﻳﮕﺮ ﺑ ــﻮﺩ ﺑﻘﺴ ــﻤﻰ ﮐ ــﻪ ﺍﻳ ــﻦ ﻗﺒﺎﺋ ــﻞ ﻣ ّﺘﺼ ــﻞ ﺑ ــﺎ ﻳﮑ ــﺪﻳﮕﺮ ﺣ ــﺮﺏ ﻭ ﺟ ــﺪﺍﻝ ﻣﻴﻨﻤﻮﺩﻧ ــﺪ ﻭ ﻫﻤ ــﺪﻳﮕﺮ ﺭﺍ‬ ‫ﻣﻴﮑﺸــﺘﻨﺪ ﻭ ﺍﻣــﻮﺍﻝ ﻳﮑــﺪﻳﮕﺮ ﺭﺍ ﻧﻬــﺐ ﻭ ﻏــﺎﺭﺕ ﻣﻴﮑﺮﺩﻧــﺪ ﻭ ﺯﻧــﺎﻥ ﻭ ﮐﻮﺩﮐــﺎﻥ ﺭﺍ ﺍﺳــﻴﺮ ﻣﻴﻨﻤﻮﺩﻧــﺪ ﻭ ﺑــﻪ ﺑﻴﮕﺎﻧﮕــﺎﻥ ﻣﻴﻔﺮﻭﺧﺘﻨــﺪ‪ .‬ﭼــﻪ ﺑﺴــﻴﺎﺭ‬ ‫ﻭﺍﻗﻊ ﮐـﻪ ﺟﻤﻌـﻰ ﺍﺯ ﺩﺧﺘـﺮﺍﻥ ﻭ ﭘﺴـﺮﺍﻥ ﺍﻣﻴـﺮﻯ ﺩﺭ ﻧﻬﺎﻳـﺖ ﻧـﺎﺯ ﻭ ﻧﻌﻤـﺖ ﺭﻭﺯ ﺭﺍ ﺷـﺐ ﻧﻤﻮﺩﻧـﺪ ﻭﻟـﻰ ﺷـﺎﻡ ﺭﺍ ﺩﺭ ﻧﻬﺎﻳـﺖ ﺫﻟّـﺖ ﻭ ﺣﻘـﺎﺭﺕ ﻭ‬ ‫ﺍﺳﺎﺭﺕ ﺻﺒﺢ ﮐﺮﺩﻧﺪ ﺩﻳﺮﻭﺯ ﺍﻣﻴﺮ ﺑﻮﺩﻧﺪ ﻭ ﺍﻣﺮﻭﺯ ﺍﺳﻴﺮ ﺩﻳﺮﻭﺯ ﺑﺎﻧﻮ ﺑﻮﺩﻧﺪ ﻭ ﺍﻣﺮﻭﺯ ﮐﻨﻴﺰ‪[5] .‬‬ ‫ﺍﻣﺎ ﺩﺭ ﺭﺍﺑﻄـﻪ ﺑـﺎ ﻣﺤـﻴﻂ ﺩﻭﻡ‪ :‬ﺗـﺎﺭﻳﺦ ﺍﻳـﺮﺍﻥ ﻭ ﺭﻭﻡ ﺭﺍ ﺑـﻪ ﻋﻨـﻮﺍﻥ ﺩﺭﺧﺸـﺎﻧﺘﺮﻳﻦ ﻧﻘـﺎﻁ ﺁﻧـﺮﻭﺯ ﻋـﺎﻟﻢ ﺑـﻪ ﻣـﺎ ﻣﻌﺮﻓـﻲ ﻣـﻲ ﻛﻨـﺪ ﺩﺭ ﺍﻳـﻦ ﺍﻳـﺎﻡ ﺍﻳـﻦ‬ ‫ﺩﻭ ﺩﻭﻟ ــﺖ )ﺭﻭﻡ ﺷ ــﺮﻗﻲ ﻭ ﺍﻳ ــﺮﺍﻥ ﺳﺎﺳ ــﺎﻧﻲ( ﺑ ــﺮ ﻗﺴ ــﻤﺖ ﺍﻋﻈ ــﻢ ﺩﻧﻴ ــﺎﻱ ﻣﺘﻤ ــﺪﻥ ﺁﻥ ﺭﻭﺯ ﺣﻜﻤﺮﺍﻧ ــﻲ ﺩﺍﺷ ــﺘﻨﺪ‪ .‬ﺍﺯ ﺩﻳﺮﺑ ــﺎﺯ ﺑ ــﺮﺍﻱ ﺗﺴ ــﻠﻂ ﻭ‬ ‫ﺣﻜﻤﺮﺍﻧــﻲ ﺟﻬــﺎﻥ ﺩﺭ ﺟﻨــﮓ ﻭ ﺳــﺘﻴﺰ ﺑﻮﺩﻧــﺪ ]‪[6‬ﺍﻣــﺎ ﺩﺭ ﻣــﻮﺭﺩ ﺍﻳــﺮﺍﻥ ﺁﻥ ﺯﻣــﺎﻥ ﺑــﺎ ﭘــﺮﭼﻢ ﺩﺭﻓــﺶ ﻛﺎﻭﻳــﺎﻧﻲ ﻣــﻲ ﺗــﻮﺍﻥ ﮔﻔــﺖ ﻛــﻪ ﺳــﺮﺯﻣﻴﻦ ﻭ‬ ‫ﺣﻜﻮﻣﺘﻲ ﺗﺠﻤﻞﭘﺮﺳﺖ ﺑﻮﺩﻧﺪ ﻛﻪ ﻭﺿﻊ ﺍﺟﺘﻤﺎﻋﻲ ﺁﻧﺎﻥ ﻧﻴﺰ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺑﻬﺘﺮ ﺍﺯ ﻭﺿﻊ ﺳﻴﺎﺳﺖ ﻭ ﺩﺭﺑﺎﺭ ﻧﺒﻮﺩ ﺣﻜﻮﻣـﺖ ﻃﺒﻘـﺎﺗﻲ ﻛـﻪ ﺍﺯ‬ ‫ﺩﻳﺮﺯﻣــﺎﻥ ﺩﺭ ﺍﻳــﺮﺍﻥ ﻭﺟــﻮﺩ ﺩﺍﺷــﺖ‪ ،‬ﺩﺭ ﻋﻬــﺪ ﺳﺎﺳــﺎﻧﻴﺎﻥ ﺑــﻪ ﺷــﺪﻳﺪﺗﺮﻳﻦ ﻭﺟﻬــﻲ ﺩﺭﺁﻣــﺪﻩ ﺑــﻮﺩ ﻃﺒﻘــﺎﺕ ﺍﺷــﺮﺍﻑ ﻭ ﺭﻭﺣــﺎﻧﻴﻮﻥ )ﺯﺭﺗﺸــﺘﻲ(‬ ‫ﻼ ﺍﺯ ﻃﺒﻘــﻪﻫﺎﻱ ﺩﻳﮕــﺮ ﻣﻤﺘ ــﺎﺯ ﺑﻮﺩﻧــﺪ ﻭ ﺣــﻖ ﺗﺤﺼــﻴﻞ ﻧﻴ ــﺰ ﻭﻳــﮋﻩ ﻃﺒﻘــﺎﺕ ﻣﻤﺘ ــﺎﺯ ﺑــﻮﺩ ]‪[7‬ﺍﺯ ﺩﻳﮕــﺮ ﻭﺟــﻮﻩ ﻣ ــﻲ ﺗــﻮﺍﻥ ﺑــﻪ ﺁﺷ ــﻔﺘﮕﻲ ﺩﺭ‬ ‫ﻛــﺎﻣ ً‬ ‫ﺣﻜﻮﻣﺖ ﭼﻪ ﺍﺯ ﻟﺤﺎﻅ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﻳﺎ ﻣﺬﻫﺒﻲ ﻭ ﻳﺎ ﻧﻈﺎﻣﻲ ﻣـﻲ ﺗـﻮﺍﻥ ﺍﺷـﺎﺭﻩ ﻛـﺮﺩ ﻛـﻪ ﺩﺍﻭﺭﻱ ﺗـﺎﺭﻳﺦ ﺩﺭﺑـﺎﺭﻩ ﭘﺎﺩﺷـﺎﻫﺎﻥ ﺳﺎﺳـﺎﻧﻲ ﺍﺷـﺎﺭﻩ‬

‫ﺑﻪ ﺳﻴﺎﺳﺖ ﺧﺸﻨﻲ ﺩﺍﺭﺩ ﻛﻪ ﺑﻪ ﺯﻭﺭ ﺷﻤﺸﻴﺮ ﻣﻲﺧﻮﺍﺳﺘﻨﺪ ﻣﺮﺩﻡ ﺭﺍ ﻣﻄﻴﻊ ﺧﻮﺩ ﺳﺎﺯﻧﺪ ]‪[8‬‬ ‫ﺷﺎﻋﺮ ﺩﺍﻧﺸﻤﻨﺪ‪ ،‬ﻧﻈﺎﻣﻲ ﮔﻨﺠﻮﻱ ﺍﻭﺿﺎﻉ ﺭﺍ ﭼﻨﻴﻦ ﺗﺮﺳﻴﻢ ﻣﻲ ﻛﻨﺪ ‪:‬‬

‫ﺑﻪ ﺗﺎﺝ ﺭﺳﺎﻟﺖ ﺳﺮﻱ ﺳﺮﻓﺮﺍﺯ‬

‫ﻧﺸﺪ ﺍﻧﺪﺭ ﺁﻥ ﻣﺪﺕ ﺩﻳﺮﺑﺎﺯ‬

‫ﻛﺴﻲ ﺩﺭ ﻋﺒﺎﺩﺕ ﻣﺼﻤﻢ ﻧﺸﺪ‬

‫ﺑﻪ ﻣﺤﺮﺍﺏ ﻃﺎﻋﺖ ﻗﺪﻱ ﺧﻢ ﻧﺸﺪ‬

‫ﻧﺸﺪ ﭼﺸﻢ ﻛﺲ ﺗﺮ ِﺯ ﺍﺷﻚ ﻧ َ​َﺪﻡ‬

‫َﻧ َﺰﺩ ﻛﺲ ﺑﻪ ﺭﺍﻩ ﺷﺮﻳﻌﺖ ﻗﺪﻡ‬

‫ﻛﻪ ﻧﺎﮔﻪ ﺑﺮﺁﻣﺪ ﺑﺮﻭﻥ ﺁﻓﺘﺎﺏ‬

‫ﭼﻨﻴﻦ ﺑﻮﺩ ﺍﻭﺿﺎﻉ ﻋﺎﻟﻢ ﺧﺮﺍﺏ‬

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‫ﮐﻌﺒــﻪ ﻣﮑ ّﺮﻣــﻪ ﺳﻨﮕﺴــﺘﺎﻥ ﺑــﻮﺩ ﻭ ﺩﻭﺭ ﺍﺯ ﺁﺑــﺎﺩﻯ ﺻــﺤﺮﺍﻳﺶ ﻭﺍﺩﻯ ﻏﻴــﺮ ﺫﻯ ﺯﺭﻉ ﺑــﻮﺩ ﻭ ﺭﻳــﮓ‬

‫ﺯﺍﺭﺑﺴـﻴﺎﺭ ﮔﺮﻣـﻰ ﻟﮑـﻦ ﭼـﻮﻥ ﻧﺴـﺒﺖ ﺑﺤ ّـﻖ ﻳﺎﻓـﺖ ﻳﻌﻨـﻰ ﻣـﻮﻃﻦ ﺣﻀـﺮﺕ ﺭﺳـﻮﻝ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ‬

‫ﺑــﻮﺩ ﻗﺒﻠــﻪ ﺁﻓــﺎﻕ ﮔﺸــﺖ ﻭ ﻣﻄــﺎﻑ ﻣﻘ ـ ّﺮﺑﻴﻦ ﻭ ﻣﺨﻠﺼــﻴﻦ ﺩﺭﮔــﺎﻩ ﮐﺒﺮﻳــﺎء ﻫــﺮ ﺳــﺎﻝ ﺻــﺪ ﻫــﺰﺍﺭﺍﻥ‬

‫ﻧﻔﻮﺱ ﻣﺆﻣﻨﻪ ﺍﺯ ﺩﻳﺎﺭﻫﺎﻯ ﺑﺴﻴﺎﺭ ﺩﻭﺭ ﺑﺠﺎﻥ ﻭ ﺩﻝ ﻭ ﻗﺪﻡ ﻣﻴﺸﺘﺎﻓﺘﻨﺪ ﺗﺎ ﺁﻧﮑﻪ ﻣﺪﻳﻨﻪ ﻣﺒﺎﺭﮐﻪ ﺭﺍ‬ ‫ﮑــﻪ ﻣﻠﺠــﺄ ﻋﺎﻟﻤﻴــﺎﻥ ﺷــﺪ ﻭ ﻣــﻼﺫ ﺁﺩﻣﻴــﺎﻥ ﭼــﻮﻥ ﻭﻃــﻦ ﺳــﺮﻭﺭ‬ ‫ﻃــﻮﺍﻑ ﮐﻨﻨــﺪ ﻭ ﺯﻳــﺎﺭﺕ ﻧﻤﺎﻳﻨــﺪ ﻣ ّ‬ ‫ﮐﺎﺋﻨﺎﺕ ﺑﻮﺩ‪[9] .‬‬

‫ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺩﺭ ﺳﺎﻝ ‪ 570‬ﻣﻴﻼﺩﻱ ﺩﺭ ﻣﻜﻪ ﻣﺘﻮﻟﺪ ﺷﺪ ﻗﺒﻞ ﺍﺯ ﺗﻮﻟﺪ ﻳﺎ ﺑﻪ ﺭﻭﺍﻳـﺎﺗﻲ ﺍﻧـﺪﻛﻲ ﺑﻌـﺪ ﺍﺯ ﺗﻮﻟـﺪ ﭘﺪﺭﺷـﺎﻥ‪ ،‬ﻋﺒـﺪﺍﻪﻠﻟ ﻓـﻮﺕ ﻛـﺮﺩ‬ ‫ﻭ ﺩﺭ ﺳﻦ ‪ 6‬ﺳﺎﻟﮕﻲ ﻧﻴﺰ ﻣﺎﺩﺭﺷـﺎﻥ‪ ،‬ﺁﻣﻨـﻪ ﻧﻴـﺰ ﺑـﺪﺭﻭﺩ ﺣﻴـﺎﺕ ﮔﻔـﺖ‪ .‬ﺑﻌـﺪ ﺍﺯ ﺁﻥ ‪ ،‬ﭘـﺪﺭﺑﺰﺭﮒ ﻭ ﺑﻌـﺪ ﻋﻤـﻮﻱ ﻣﻜـﺮﻡ ﺁﻥ ﺣﻀـﺮﺕ ﺳﺮﭘﺮﺳـﺘﻲ‬ ‫ﺣﻀﺮﺕ ﺭﺍ ﺑﻪ ﻋﻬـﺪﻩ ﮔﺮﻓﺘﻨـﺪ ﺗـﺎ ﺩﺭ ﺳـﺎﻝ ‪ 594‬ﻣـﻴﻼﺩﻱ ﺑـﺎ ﺧﺪﻳﺠـﻪ ﺍﺯﺩﻭﺍﺝ ﻛـﺮﺩ ﺩﺭ ﺍﻳـﻦ ﺩﻭﺭﺍﻥ )ﻧﻮﺟـﻮﺍﻧﻲ ﻭ ﺟـﻮﺍﻧﻲ( ﺭﺍﺳـﺖ ﮔﻔﺘـﺎﺭﻱ ﻭ‬ ‫ﺍﻣﺎﻧ ــﺖﺩﺍﺭﻱ ﻭ ﺣﺴ ــﻦ ﻋﻤ ــﻞ ﺁﻥ ﺣﻀـ ــﺮﺕ ﺩﺭ ﻣﻌ ــﺎﻣﻼﺕ‪ ،‬ﻭﻱ ﺭﺍ ﻳﻜ ــﻲ ﺍﺯ ﺑﻨﺎﻡﻫـ ــﺎﻱ ﺍﻋ ــﺮﺍﺏ ﻗ ــﺮﺍﺭ ﺩﺍﺩﻩ ﺑـ ــﻮﺩ ﺗ ــﺎ ﺍﻳﻨﻜ ــﻪ ﺩﺭ ﺳـ ــﺎﻝ ‪610‬‬ ‫ﻣــﻴﻼﺩﻱ ﺩﺭ ﺿــﻤﻦ ﻳﻜــﻲ ﺍﺯ ﺗﻮﻗﻒﻫﺎﻳﺸــﺎﻥ ﺩﺭ ﻛــﻮﻩ ﺣــﺮﺍ ﻛــﻪ ﻏﺎﻟﺒــﴼ ﺑــﺮﺍﻱ ﻋﺒــﺎﺩﺕ ﻭ ﺗﻔﻜــﺮ ﺑــﺪﺍﻥ ﺟــﺎ ﻣﻲﺭﻓﺘﻨــﺪ ﺁﻭﺍﺯ ﺳــﺮﻭﺵ ﺭﺍ ﺑــﺎ ﮔــﻮﺵ‬

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‫ﻫــﻮﺵ ﺑﺸــﻨﻴﺪ ﻛــﻪ ﻣــﻲ ﻓﺮﻣــﻮﺩ »ﺍﻗــﺮﺍء ﺑﺎﺳــﻢ ﺭﺑــﻚ ﺍﻟــﺬﻱ ﺧﻠــﻖ‪ .‬ﺧﻠــﻖ ﺍﻻﻧﺴــﺎﻥ ﻣــﻦ ﻋﻠــﻖ‪ .‬ﺍﻗــﺮﺃ ﻭ ﺑــﻚ ﺍﻻﻛــﺮﺍﻡ ﺍﻟــﺬﻱ ﻋﻠــﻢ ﺑــﺎﻟﻘﻠﻢ‪ .‬ﻋﻠــﻢ‬ ‫ﺍﻻﻧﺴــﺎﻥ ﻣــﺎ ﻟــﻢ ﻳﻌﻠ ــﻢ ]‪ [10‬ﻳﻌﻨــﻲ"ﺑﺨــﻮﺍﻥ ﺑــﻪ ﻧ ــﺎﻡ ﭘﺮﻭﺭﺩﮔــﺎﺭﺕ ﻛــﻪ ﺟﻬ ــﺎﻥ ﺭﺍ ﻫﺴــﺘﻲ ﺑﺨﺸــﻴﺪ ﻭ ﺁﺩﻣ ــﻲ ﺭﺍ ﺍﺯ ﺧــﻮﻥ ﺁﻓﺮﻳــﺪ‪ .‬ﺑﺨ ــﻮﺍﻥ ﻭ‬ ‫ﭘﺮﻭﺩﺭﮔ ــﺎﺭ ﺗـ ــﻮ ﺍﺯ ﻫﻤـ ــﻪ ﺑﺨﺸـ ــﻨﺪﻩﺗﺮ ﺍﺳـ ــﺖ ﺍﻭﺳـ ــﺖ ﻛﺴـ ــﻲ ﻛـ ــﻪ ﻧﻮﺷ ــﺘﻦ ﺭﺍ ﺑﻮﺳـ ــﻴﻠﻪ ﻗﻠـ ــﻢ ﺗﻌﻠـ ــﻴﻢ ﺩﺍﺩ ﻭ ﺑ ـ ـﻪ ﺍﻧﺴـ ــﺎﻥ ﺁﻧﭽـ ــﻪ ﺭﺍ ﻧﻤـ ــﻲ ﺩﺍﻧﺴـ ــﺖ‬ ‫ﺁﻣﻮﺧﺖ‪".‬‬ ‫ﺣﻀـﺮﺕ ﻣﺤ ّﻤـﺪ ﺍﺑﺘــﺪﺍ ﺩﭼـﺎﺭ ﺷــﻚ ﻭ ﺗﺮﺩﻳـﺪ ﺷـﺪ ﻭ ﻫﻨﮕــﺎﻣﻲ ﻛـﻪ ﺩﺭ ﺧﺎﻧــﻪ ﺩﺭ ﺣـﺎﻝ ﺍﺳـﺘﺮﺍﺣﺖ ﺑﻮﺩﻧــﺪ ﻧﺎﮔﻬـﺎﻥ ﺍﺯ ﺧــﻮﺍﺏ ﺑﺮﺧﻮﺍﺳـﺘﻨﺪ ﺯﻳــﺮﺍ‬ ‫ﻧﺪﺍﻱ ﻳﺰﺩﺍﻥ ﺭﺍ ﺩﮔﺮ ﺑﺎﺭ ﺑﺎ ﮔﻮﺵ ﺟﺎﻥ ﺷﻨﻴﺪ ﻛﻪ ﻓﺮﻣﻮﺩ ‪:‬‬ ‫ﻳﺎ ﺍﻳﻬﺎء ﺍﻟﻤﺪﺛﺮ ﻗﻢ ﻓﺄﻧﻨﺮ ﻭ ﺭﺑﻚ ﻓﻜّﺮ ﻭ ﺛﻴﺎﺑﻚ ﻓﻄﻬﺮ ﻭ ﺍﻟﺮﺟﻢ ﻓﺎﻫﺠﺮ ﻭ ﻻﻧﻤﺲ ﺗﺴﺘﻜﺜﺮ ﻭ ﻟﺮﺑّﻚ ﻧﺎﺻﺮ ]‪[11‬‬ ‫"ﺍﻱ ﮔﻠﻴﻢ ﺑﻪ ﺧﻮﺩ ﭘﻴﭽﻴﺪﻩ ‪ ،‬ﺑﺮﺧﻴﺰ ﻭ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺍﺯ ﻋﺬﺍﺏ ﻫﺸـﺪﺍﺭ ﺩﻩ ﻭ ﭘﺮﻭﺭﺩﮔـﺎﺭﺕ ﺭﺍ ﺑـﻪ ﺑﺰﺭﮔـﻲ ﻳـﺎﺩ ﻛـﻦ ﻭ ﺟﺎﻣـﻪ ﺧـﻮﺩ ﺭﺍ ﭘـﺎﻛﻴﺰﻩ ﻧﻤـﺎ‬ ‫ﻭ ﺍﺯ ﮔﻨﺎﻩ ﺑﭙﺮﻫﻴﺰ ﻭ ﺁﺭﺯﻭﻱ ﺑﻴﺸﺘﺮ ﺧﻮﺍﺳﺘﻦ ﺭﺍ ﺍﺯ ﺳﺮ ﺑﺪﻭﺭ ﻛﻦ ﻭ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺷﻜﻴﺒﺎ ﺑﺎﺵ‪".‬‬ ‫ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺗﺎ ‪ 3‬ﺳﺎﻝ ﺗﻤﺎﻡ ﺑـﻪ ﺩﻋـﻮﺕ ﺳـ ّﺮﻱ ﭘﺮﺩﺍﺧـﺖ ﻭ ﻋـﺪﻩﺍﻱ ﻣﺨﻔﻴﺎﻧـﻪ ﺑـﻪ ﺁﻳـﻴﻦ ﺍﺳـﻼﻡ ﮔﺮﻭﻳﺪﻧـﺪ‪ .‬ﺍﻭﻟـﻴﻦ ﺍﻳـﻦ ﺍﻓـﺮﺍﺩ ﻛـﻪ ﺭﺳـﺎﻟﺖ‬ ‫ﺁﻥ ﺣﻀــﺮﺕ ﺭﺍ ﺗﺼــﺪﻳﻖ ﻛﺮﺩﻧــﺪ ﺧﺪﻳﺠــﻪ ﻭ ﺍﻭﻟــﻴﻦ ﻣــﺮﺩ ﻫــﻢ ﺣﻀــﺮﺕ ﻋﻠــﻲ )ﻉ( ﺑﻮﺩﻧــﺪ ﻭ ﺍﺯ ﺩﻳﮕــﺮ ﺍﻓــﺮﺍﺩ ﻣﻲﺗــﻮﺍﻥ ﺑــﻪ ﺍﺑــﻮﺑﻜﺮ ﻭ ﻳــﺎ ﺣﺘــﻲ‬ ‫ﺍﺑﻮﺳﻠﻤﻪ ﻭ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﻪ ﺍﺷﺎﺭﻩ ﺩﺍﺷﺖ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺩﺭ ﻇﻬــﻮﺭ ﺭﺳــﻮﻝ ﺭﻭﺡ ﻣــﺎ ﺳــﻮﻳﻪ ﻓــﺪﺍﻩ ﻋﻠﻤــﺎﻯ ﻣ ّ‬ ‫ﮑــﻪ ﻭ ﻣﺪﻳﻨــﻪ ﺩﺭﺳــﻨﻴﻦ ﺍﻭّﻟ ّﻴــﻪ ﺑــﺮ ﺍﻋــﺮﺍﺽ ﻭ ﺍﻋﺘــﺮﺍﺽ ﻗﻴــﺎﻡ ﻧﻤﻮﺩﻧــﺪ ﻭ ﻧﻔﻮﺳــﻴﮑﻪ ﺍﺑــﺪﴽ ﺍﻫــﻞ‬

‫ﻋﻠــﻢ ﻧﺒﻮﺩﻧــﺪ ﺑﺎﻳﻤــﺎﻥ ﻓــﺎﺋﺰ ﺷــﺪﻧﺪ‪ .‬ﻗــﺪﺭﻯ ﺗﻔ ّ‬ ‫ﮑــﺮ ﻓﺮﻣﺎﺋﻴــﺪ ﺑــﻼﻝ ﺣﺒﺸــﻰ ﮐــﻪ ﮐﻠﻤــﻪ ﺍﻯ ﺍﺯ ﻋﻠــﻢ ﻧﺨﻮﺍﻧــﺪﻩ ﺑــﻮﺩ ﺑﺴــﻤﺂء ﺍﻳﻤــﺎﻥ ﻭ ﺍﻳﻘــﺎﻥ ﺍﺭﺗﻘــﺎ‬

‫ﻧﻤــﻮﺩ ﻭ ﻋﺒــﺪ ﺍﻪﻠﻟ ﺍُ َﺑــﻰ ﮐــﻪ ﺍﺯ ﻋﻠﻤــﺎ ﺑــﻮﺩ ﺑﻨﻔــﺎﻕ ﺑﺮﺧﺎﺳــﺖ ﺭﺍﻋــﻰ ﻏــﻨﻢ ﺑﻨﻔﺤــﺎﺕ ﺁﻳــﺎﺕ ﺑﻤﻘ ـ ّﺮ ﺩﻭﺳــﺖ ﭘــﻰ ﺑــﺮﺩ ﻭ ﺑﻤﺎﻟــﮏ ﺍﻣــﻢ ﭘﻴﻮﺳــﺖ ﻭ‬

‫ﺻﺎﺣﺒﺎﻥ ﻋﻠﻮﻡ ﻭ ﺣﮑﻢ ﻣﻤﻨﻮﻉ ﻭ ﻣﺤﺮﻭﻡ ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺣﺘّﻰ ﻳﺼﻴﺮ ﺍﻋﻠﻴﮑﻢ ﺍﺳﻔﻠﮑﻢ ﻭ ﺍﺳـﻔﻠﮑﻢ ﺍﻋﻠـﻴﮑﻢ ﻭ ﻣﻀـﻤﻮﻥ ﺍﻳـﻦ ﻓﻘـﺮﻩ‬ ‫ﺩﺭ ﺍﮐﺜﺮ ﮐﺘﺐ ﺍﻟﻬﻴّﻪ ﻭ ﺑﻴﺎﻧﺎﺕ ﺍﻧﺒﻴﺎ ﻭ ﺍﺻﻔﻴﺎ ﺑﻮﺩﻩ ]‪[12‬‬ ‫ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﻼﺣﻈــﻪ ﺩﺭ ﺯﻣــﺎﻥ ﺭﺳــﻮﻝ ﻧﻤــﺎ ﮐــﻪ ﺑﻌــﺪ ﺍﺯ ﻇﻬــﻮﺭ ﺁﻥ ﻧ ّﻴــﺮ ﺍﻋﻈــﻢ ﺟﻤﻴــﻊ ﻋﻠﻤــﺂء ﻭ ﺍﺩﺑــﺎء ﻭ ﺣﮑﻤــﺎء ﺍﺯ ﺁﻥ ﺷــﺮﻳﻌﻪ ﻋﺮﻓــﺎﻥ ﺭﺣﻤــﻦ ﻣﺤــﺮﻭﻡ‬

‫ﻣﺎﻧﺪﻧﺪ ﻭ ﺍﺑﻮ ﺫﺭ ﮐﻪ ﺭﺍﻋﻰ ﻏﻨﻢ ﺑﻮﺩ ﺑﻤﺠ ّﺮﺩ ﺍﻗﺒﺎﻝ ﺑﻐﻨﻲ ﻣﺘﻌﺎﻝ ﺑﺤﻮﺭ ﺣﮑﻤﺖ ﻭ ﺑﻴﺎﻥ ﺍﺯ ﻗﻠﺐ ﻭ ﻟﺴﺎﻧﺶ ﺟـﺎﺭﻯ ﻭ ﺣـﺎﻝ ﺟﻤﻴـﻊ ﻋﻠﻤـﺎ ﺭﺍ‬ ‫ّ‬ ‫ﻧــﺰﺩ ﺫﮐــﺮﺵ ﺧﺎﺿــﻊ ﻣﺸــﺎﻫﺪﻩ ﻣﻴﻨﻤــﺎﺋﻰ ﻭ ﺣــﺎﻝ ﺁﻧﮑــﻪ ﺩﺭ ﺍﻭّﻝ ﺍﻣــﺮ ﺍﺣــﺪﻯ ﺑــﺎﻭ ﺍﻋﺘﻨــﺎ ﻧﺪﺍﺷــﺘﻪ ﺗﻌــﺎﻟﻰ ﺍﻟﻘــﺪﻳﻢ ﺫﻭﺍﻟﻔﻀــﻞ ﺍﻟﻌﻈــﻴﻢ ﺍ ّﻧــﻪ ﻫــﻮ‬ ‫ﺍﻟﺤﺎﮐﻢ ﻋﻠﻰ ﻣﺎ ﺍﺭﺍﺩ ﻭ ﺍﻧّﻪ ﻟﻬﻮ ﺍﻟﻤﻘﺘﺪﺭ ﺍﻟﻘﺪﻳﺮ ]‪[13‬‬

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‫ﺗــﺎ ﭘــﺲ ﺍﺯ ‪ 3‬ﺳــﺎﻝ ﺍﺭﺍﺩﻩ ﺧﺪﺍﻭﻧــﺪ ﺑــﺮ ﺁﻥ ﻗــﺮﺍﺭ ﮔﺮﻓــﺖ ﻛــﻪ ﺣﻀــﺮﺕ ﻣﺤ ّﻤــﺪ ﻧﺰﺩﻳﻜــﺎﻥ ﺧــﻮﺩ ﺭﺍ ﺑــﻪ ﺳــﻮﻱ ﺗﻮﺣﻴــﺪ ﺩﻋــﻮﺕ ﻧﻤﺎﻳــﺪ‪» .‬ﻭ ﺃﻧــﺬﺭ‬ ‫ﺑﺮﻱء ﻣﻤﺎ ﺗﻌﻤﻠﻮﻥ « ]‪[14‬‬ ‫ﻋﺸﻴﺮﺗﻚ ﺍﻻٔﻗﺮﺑﻴﻦ ﻭ ﺍﺧﻔﺾ ﺟﻨﺎﺣﻚ ﻟﻤﻦ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ ‪ .‬ﻓﺎﻥ ﻋﺼﻮﻙ ﻓﻘﻞ‪ :‬ﺍﻧﻲ‬ ‫ٌ‬ ‫"ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻥ ﻧﺰﺩﻳﻚ ﺧﻮﺩ ﺭﺍ ﻫﺸـﺪﺍﺭ ﺩﻩ ﻭ ﺩﺭ ﺑﺮﺍﺑـﺮ ﭘﻴـﺮﻭﺍﻥ ﻣـﺆﻣﻦ ﺧـﻮﻳﺶ ﻓـﺮﻭﺗﻦ ﺑﺎﺷـﺪ‪ .‬ﺍﮔـﺮ ﺗـﺮﺍ ﻓﺮﻣـﺎﻥ ﻧﺒﺮﻧـﺪ ﺑﮕـﻮ‪ :‬ﻣـﻦ ﻣﺴـﺌﻮﻝ ﺁﻧﭽـﻪ‬ ‫ﺷﻤﺎ ﻣﻲﻛﻨﻴﺪ ﻧﻤﻲﺑﺎﺷﻢ ‪" .‬‬ ‫ﺩﺭ ﻣﺮﺣﻠﻪ ﺩﻭﻡ ﺩﻋﻮﺕ ﭘﻴﺎﻣﺒﺮ ‪ ،‬ﻓﺮﻣﺎﻥ ﻭﺣﻲ ﺭﺳﻴﺪ ﻛﻪ » ﻓﺎﺻﺪﻉ ﺑﻤﺎ ﺗﺆﻣﺮ ﻭ ﺍﻋﺮﺽ ﻋﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺍﻧﺎ ﻛﻔﻴﻨﺎﻙ ﺍﻟﻤﺴﺘﻬﺰﺋﻴﻦ« ]‪[15‬‬ ‫" ﭘﺲ ﺁﻧﭽﻪ ﺭﺍ ﺑﺪﺍﻥ ﻣﺄﻣﻮﺭﻱ ﺁﺷﻜﺎﺭ ﻛﻦ ﻭ ﺍﺯ ﻣﺸﺮﻛﺎﻥ ﺭﻭﻱ ﺑﺮﺗﺎﺏ ﻛﻪ ﻣﺎ ﺗﻤﺴﺨﺮﻛﻨﻨﺪﮔﺎﻥ ﺭﺍ ﺑﺮﻃﺮﻑ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ"‬ ‫ﺯﺍﻥ ﭘﺲ ﺣﻀﺮﺕ ﻣﺤﻤﺪ )ﺹ( ﺁﺷﻜﺎﺭﺍ ﺑﻪ ﺗﺒﻠﻴﻎ ﺁﺋﻴﻦ ﻳﻜﺘﺎﭘﺮﺗﻲ ﭘﺮﺩﺍﺧﺖ ﻭ ﺑﺖﭘﺮﺳﺘﺎﻥ ﺭﺍ ﺑﻪ ﺳﻮﻱ ﺧﺪﺍﻭﻧﺪ ﻳﮕﺎﻧﻪ ﺩﻋﻮﺕ ﻧﻤﻮﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻧ ّﻴــﺮ ﺣﻀــﺮﺕ ﺭﺳــﻮﻝ ﻃﻠــﻮﻉ ﻧﻤــﻮﺩ ﻭﻟــﻰ ﺩﺭ ﻳــﮏ ﺑﻴﺎﺑــﺎﻧﻰ ﺷــﻦ ﺯﺍﺭ ﺧــﺎﻟﻰ ﺍﺯ ﺁﺏ ﻭ ﻋﻠــﻒ ﮐــﻪ ﺍﺯ ﺳــﻄﻮﺕ ﻣﻠــﻮﮎ ﺩﻭﺭ ﺑــﻮﺩ ﻭ ﻗ ـﻮّﮤ ﻋﻈﻴﻤــﻪ‬ ‫ﻣﻔﻘﻮﺩ ‪ ....‬ﺣﻀﺮﺕ ﺑﻘﻮّﮤ ﻗﺎﻫﺮﻩ ﺍﻣـﺮ ﺍﻪﻠﻟ ﺭﺍ ﺑﻠﻨـﺪ ﻧﻤـﻮﺩ ﻭ ﺍﻳـﻦ ﻣﻌﻠـﻮﻡ ﺍﺳـﺖ ﮐـﻪ ﻫـﺮ ﻧﻔﺴـﻰ ﮐـﻪ ﻗـﻮّﻩ ﻗـﺎﻫﺮﻩ ﺑﻴﻨـﺪ ﻓـﻮﺭﴽ ﺧﻀـﻮﻉ ﮐﻨـﺪ ﻭ ﺧﺎﺷـﻊ‬ ‫ﮔــﺮﺩﺩ ﻫﺮﻋﺎﺻــﻰ ﻓــﻮﺭﴽ ﻣﻄﻴــﻊ ﺷــﻮﺩ‪ .‬ﺍﮔــﺮ ﺍﻧﺴــﺎﻧﻰ ﺭﺍ ﻫــﺰﺍﺭ ﮐﺘــﺎﺏ ﻧﺼــﺎﻳﺢ ﺑﺨــﻮﺍﻧﻰ ﻣﺘــﺄﺛّﺮ ﻧﺸــﻮﺩ ﺩﻻﻟــﺖ ﮐﻨــﻰ ﻭ ﺑﻴﺎﻧــﺎﺗﻰ ﻧﻤــﺎﺋﻰ ﮐــﻪ ﺩﺭ‬ ‫ﺳــﻨﮓ ﺗــﺄﺛﻴﺮ ﻧﻤﺎﻳــﺪ ﺩﺭ ﺍﻭ ﺍﺑــﺪﴽ ﺍﺛــﺮ ﻧﮑﻨــﺪ ﺑﺠﺰﺋــﻰ ﻗ ـﻮّﻩ ﻗــﺎﻫﺮﻩ ﭼﻨــﺎﻥ ﻣﺘــﺄﺛّﺮ ﺷــﻮﺩ ﮐــﻪ ﻓــﻮﺭﴽ ﺧﺎﺿــﻊ ﻭ ﺧﺎﺷــﻊ ﮔــﺮﺩﺩ ﻭ ﺍﻣﺘﺜــﺎﻝ ﺍﻣــﺮ ﻧﻤﺎﻳــﺪ‪.‬‬ ‫ﺣﻀــﺮﺕ ﺑﻘـﻮّﻩ ﻗــﺎﻫﺮﻩ ﺍﻣﺮﺷــﺎﻧﺮﺍ ﺑﻠﻨــﺪ ﮐﺮﺩﻧــﺪ ﻭ ﻋﻠﻤﺸــﺎﻧﺮﺍ ﺑــﺮ ﺍﻓﺮﺍﺧﺘﻨــﺪ ﻭ ﺷــﺮﻳﻌﺖ ﺍﻪﻠﻟ ﺍﻧﺘﺸــﺎﺭ ﻳﺎﻓــﺖ‪ [16] .‬ﻭﻟــﻲ ﺍﻳــﻦ ﺟﺮﻳــﺎﻥ ﺑــﻪ ﻧﺤــﻮ ﺭﻭﺯ‬ ‫ﺍﻓﺰﻭﻧــﻲ ﻣﻮﺟــﺐ ﻧﮕﺮﺍﻧــﻲ ﺍﻓــﺮﺍﺩ ﺛﺮﻭﺗﻤﻨــﺪ ﻭ ﻣﺘﻨﻔــﺬ ﺷــﻬﺮ ﮔﺮﺩﻳــﺪ ﻛــﻪ ﻭﺟــﻮﺩ ﺭﺳــﻮﻝﺍﻪﻠﻟ ﺭﺍ ﺗﻬﺪﻳــﺪﻱ ﺍﺣﺘﻤــﺎﻟﻲ ﺑــﺮﺍﻱ ﻣﻨــﺎﻓﻊ ﺧــﻮﺩ ﻛــﻪ ﺍﺯ ﺭﺍﻩ‬ ‫ﺯﻳﺎﺭﺕ ﺑﺖﺧﺎﻧﻪﻫﺎ ﺗﺄﻣﻴﻦ ﻣﻲﺷﺪ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ‪ .‬ﺁﻥ ﻫﺎ ﺳﻌﻲ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﺑﺘﺪﺍ ﺑﺎ ﺍﺳﺘﻬﺰﺍء ﻭ ﺳـﭙﺲ ﺑـﺎ ﺭﺷـﻮﻩ ﺍﻭ ﺭﺍ ﺍﺯ ﺍﻳـﻦ ﻣﻨﻈـﻮﺭ ﻣﻨﺼـﺮﻑ‬ ‫ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭﻟﻲ ﻭﻗﺘﻲ ﺍﻳﻦ ﺭﻭﺵ ﻣﺆﺛﺮ ﻭﺍﻗﻊ ﻧﺸﺪ ﺑﻪ ﺗﻬﺪﻳﺪ ﻭ ﺧﺸﻮﻧﺖ ﻣﺘﻮﺳﻞ ﺷﺪﻧﺪ ﺑﻪ ﺧﺼﻮﺹ ﻳﺎﺭﺍﻥ ﺁﻥ ﺣﻀـﺮﺕ ﻣﺎﻧﻨـﺪ ﺑـﻼﻝ ﺣﺒﺸـﻲ‬ ‫ﻋﻤﺎﺭ ﻳﺎﺳﺮ ﻭ ﻫﻤﺴﺮﺵ‪ .‬ﻋﺒﺪﺍﻪﻠﻟﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺍ ﺗﺤﺖ ﺷﺪﻳﺪﺗﺮﻳﻦ ﺷﻜﻨﺠﻪﻫﺎ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺩﺭﺑﺎﺭﻩ ﺷﺪﺕ ﻣﺸﻘﺎﺕ ﻭﺍﺭﺩﻩ ﺑﺮ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺣﻀــﺮﺕ ﺧــﺎﺗﻢ ﺍﻻﻧﺒﻴــﺎء ﺭﻭﺡ ﻣــﺎ ﺳــﻮﺍﻩ ﻓــﺪﺍﻩ ﺍﺯ ﻣﺸــﺮﻕ ﺍﻣــﺮ ﺍﻟﻬــﻰ ﻇــﺎﻫﺮ ﻭ ﺑــﺎ ﻋﻨﺎﻳــﺖ ﮐﺒــﺮﻯ ﻭ ﻓﻀــﻞ ﺑــﻰ ﻣﻨﺘﻬــﻰ ﻧــﺎﻯ ﺭﺍ ﺑــﻪ ﮐﻠﻤــﻪ ﻣﺒﺎﺭﮐــﻪ‬ ‫ﺗﻮﺣﻴ ــﺪ ﺩﻋ ــﻮﺕ ﻣﻴﻨﻤﻮﺩﻧ ــﺪ ﻭ ﻣﻘﺼ ــﻮﺩ ﺁﻧﮑ ــﻪ ﻧﻔ ــﻮﺱ ﻏﺎﻓﻠ ــﻪ ﺭﺍ ﻫ ــﺪﺍﻳﺖ ﻓﺮﻣﺎﻳﻨ ــﺪ ﻭ ﺍﺯ ﺷ ــﺮﮎ ﻧﺠ ــﺎﺕ ﺑﺨﺸ ــﻨﺪ ﻭﻟﮑ ــﻦ ﻗ ــﻮﻡ ﺑ ــﺮ ﺍﻋ ــﺮﺍﺽ ﻭ‬ ‫ﺍﻋﺘﺮﺍﺽ ﻗﻴﺎﻡ ﮐﺮﺩﻧﺪ ﻭ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻣﻌﺸﺮ ﺍﻧﺒﻴﺎء ﺩﺭ ﺟﻨﺖ ﻋﻠﻴﺎء ﻧﻮﺣﻪ ﻧﻤﻮﺩﻧﺪ ]‪[17‬‬ ‫ﻭﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

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‫ﺩﺭ ﺧــﺎﺗﻢ ﺍﻧﺒﻴــﺎء ﺭﻭﺡ ﻣــﺎ ﺳــﻮﺍﻩ ﻓــﺪﺍﻩ ﺗﻔﮑــﺮ ﻧﻤﺎﺋﻴــﺪ ‪ .‬ﭼــﻮﻥ ﺁﻥ ﻧﻴــﺮ ﺣﻘﻴﻘــﻰ ﺑــﻪ ﺍﺭﺍﺩﻩ ﺍﻟﻬــﻰ ﺍﺯ ﺍﻓــﻖ ﺣﺠــﺎﺯ ﺍﺷــﺮﺍﻕ ﻧﻤــﻮﺩ ﺍﺣــﺰﺍﺏ ﺍﻋــﺮﺍﺽ‬ ‫ﻧﻤﻮﺩﻧــﺪ ﻭ ﺑــﺮ ﺳــﻔﮏ ﺩﻡ ﺍﻃﻬــﺮﺵ ﻗﻴــﺎﻡ ﮐﺮﺩﻧــﺪ ‪ .‬ﻭﺍﺭﺩ ﺷــﺪ ﺑــﺮ ﺁ» ﺣﻀــﺮﺕ ﺁﻧﭽــﻪ ﺭﺍ ﮐــﻪ ﻋﻴــﻮﻥ ﻣــﻼء ﺍﻋﻠــﻰ ﮔﺮﻳﺴــﺖ ﻭ ﺍﻓﺌــﺪﻩ ﻣﺨﻠﺼــﻴﻦ ﻭ‬ ‫ﻣﻘﺮﺑﻴﻦ ﻣﺤﺮﻕ ﮔﺸﺖ ‪ .‬ﺑﺎﻳﺪ ﺩﺭ ﺳﺒﺐ ﻭ ﻋﻠﺖ ﻭ ﺍﻋﺘﺮﺍﺽ ﺗﻔﮑﺮ ﻧﻤﻮﺩ ]‪[18‬‬ ‫ﻗﺮﻳﺶ ﺑﺮﺍﻱ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﺭﺍﻩﻫﺎﻱ ﻣﺨﺘﻠﻔﻲ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﻛﻪ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﻭ ﺣﻮﺍﺩﺙ ﺍﻳﻦ ﺩﻭﺭﺍﻥ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬ ‫•‬

‫ﺍﻗﺪﺍﻡ ﺟﻬﺖ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﻣﻬﺎﺟﺮﻳﻦ ﺍﺯ ﺣﺒﺸﻪ ﻛﻪ ﺑﺎ ﻋﺪﻡ ﻣﻮﺍﻓﻘﺖ ﭘﺎﺩﺷﺎﻩ ﺑﺎ ﺍﺧﺮﺍﺝ ﻣﻬﺎﺟﺮﻳﻦ ﺭﻭﺑﻪﺭﻭ ﺷﺪ‬

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‫ﻣﺮﺍﺟﻌﺖ ﮔﺮﻭﻩ ﺍﻭﻟﻴﻪ ﻣﻬﺎﺟﺮﻳﻦ ﺑﻪ ﺳﺒﺐ ﺍﻧﺘﺸﺎﺭ ﺧﺒﺮﻱ ﺩﺭﻭﻏﻴﻦ‬

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‫ﻭﺭﻭﺩ ﮔﺮﻭﻩ ﻣﺤﻘﻘﺎﻥ ﻣﺴﻴﺤﻲ ﺣﺒﺸﻪ ﺑﻪ ﻣﻜﻪ‬

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‫ﻣﻔﺮ ﮔﺮﻭﻫﻲ ﺍﺯ ﻣﺸﺮﻛﻴﻦ ﺑﻪ ﻣﺪﻳﻨﻪ ﺑﺮﺍﻱ ﻣﻼﻗﺎﺕ ﺑﺎ ﻳﻬﻮﺩﻳﺎﻥ‬

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‫ﺗﻬﻤﺖ ﻫﺎﻱ ﻧﺎﺭﻭﺍ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺍﺳﻼﻡ‬

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‫ﺍﻧﺪﻳﺸﻪ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻗﺮﺁﻥ‬

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‫ﺗﺤﺮﻳﻢ ﺷﻨﻴﺪﻥ ﺁﻳﺎﺕ ﻗﺮﺁﻥ‬

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‫ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﺍﺳﻼﻡ ﺁﻭﺭﺩﻥ ﺍﻓﺮﺍﺩ‬

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‫ﻭ ﻣﺤﺎﺻﺮﻩ ﺍﻗﺘﺼﺎﺩﻱ ﻛﻪ ﺑﻪ ﻣﺪﺕ ‪ 3‬ﺳﺎﻝ ﺩﺭ ﺩﺭﺓ ﺷﻌﺐ ﺍﺑﻮﻃﺎﻟﺐ ﺍﻧﺠﺎﻣﻴﺪ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺩﺭ ﺯﻣـﺎﻥ ﻣﺤﻤـﺪ ﻋﻠﻤـﺎﻯ ﻗـﺮﻳﺶ ﺧﻮﺍﺳـﺘﻨﺪ ﻧﻮﺭﺍﻧﻴـﺖ ﺣﻀـﺮﺕ ﻣﺤﻤـﺪ ﺭﺍ ﺍﺯ ﺍﻧﺘﺸـﺎﺭ ﻣﻨـﻊ ﮐﻨﻨـﺪ * ﺟﻤﻴـﻊ ﻓﺘـﻮﻯ ﺑـﺮ ﻗﺘـﻞ ﺍﻭ ﺩﺍﺩﻧـﺪ ﻭ ﻧﻬﺎﻳـﺖ‬ ‫ﺍﺫﻳﺖ ﺭﺍ ﺑﺮ ﺍﻭ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻧﺪ ﻭ ﺑﻘﻮﻩ ﺷﻤﺸـﻴﺮ ﺧﻮﺍﺳـﺘﻨﺪ ﺁﻥ ﺑﻨﻴـﺎﻥ ﻋﻈﻴﻤـﺮﺍ ﻫـﺪﻡ ﻧﻤﺎﻳﻨـﺪ‪ .‬ﺁﻳـﺎ ﻫﻴﭽﻴـﮏ ﺗﻮﺍﻧﺴـﺘﻨﺪ ﻣﻘﺎﻭﻣـﺖ ﻧﻤﺎﻳﻨـﺪ ﻋﺎﻗﺒـﺖ‬ ‫ﻣﻐﻠﻮﺏ ﺷﺪﻧﺪ ﻭ ﻧﻮﺭﺍﻧﻴﺖ ﺍﻣﺮ ﺍﻟﻬﻰ ﺁﻓـﺎﻗﺮﺍ ﺍﺣﺎﻃـﻪ ﮐـﺮﺩ * ﺟﻤﻴﻌﺸـﺎﻥ ﻣﺎﻧﻨـﺪ ﺍﺭﺩﻭﻯ ﺷﮑﺴـﺖ ﺧـﻮﺭﺩﻩ ﺍﺯ ﻣﻴـﺪﺍﻥ ﺩﺭ ﺭﻓﺘﻨـﺪ ﮐﻠﻤـﺔ ﺍﻪﻠﻟ ﻧﺎﻓـﺬ‬ ‫ﺷــﺪ ﺷ ــﺮﻳﻌﺖ ﺍﻪﻠﻟ ﻣﻨﺘﺸﺮﮔﺸــﺖ ﺗﻌ ــﺎﻟﻴﻢ ﺍﻟﻬﻴــﻪ ﺁﻓ ــﺎﻕ ﺭﺍ ﺍﺣﺎﻃ ــﻪ ﮐــﺮﺩ ﻧﻔﻮﺳ ــﻴﮑﻪ ﺩﺭ ﻇــﻞ ﺣ ــﻖ ﺑﻮﺩﻧ ــﺪ ﻣﺜــﻞ ﺳ ــﺘﺎﺭﻩ ﺍﺯ ﺍﻓــﻖ ﺳ ــﻌﺎﺩﺕ ﮐﺒ ــﺮﻯ‬ ‫ﺩﺭﺧﺸﻴﺪﻧﺪ]‪[19‬‬ ‫ﻭﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﭼﻨﺎﻧﮑﻪ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﺭ ﻣﮑّﻪ ﺧﺎﻧﻤﺎﻥ ﺑﺘﺎﺭﺍﺝ ﺩﺍﺩﻧـﺪ ﻭ ﻓـﺮﺍﺭﴽ ﻫﺠـﺮﺕ ﺑﻤﺪﻳﻨـﻪ ﻧﻤﻮﺩﻧـﺪ ﺩﺭ ﻣﺪﻳﻨـﻪ ﺩﺭ ﻧﻬﺎﻳـﺖ‬

‫ﻓﻘــﺮ ﻭ ﻓﺎﻗــﻪ ﺍ ّﻳــﺎﻣﻰ ﻣﻴﮕﺬﺭﺍﻧﺪﻧــﺪ ﮐﺎﺭﺑﺠــﺎﺋﻰ ﺭﺳــﻴﺪ ﮐــﻪ ﺩﺭ ﻣﺤﺎﺭﺑــﻪ ﺧﻨــﺪﻕ ﻗــﻮﺗﻰ ﺟــﺰ ﺁﺏ ﻧﻤﺎﻧــﺪ ﻧﻔــﺲ ﻣﺒــﺎﺭﮎ ﺣﻀــﺮﺕ ﺍﺯ ﺷـ ّـﺪﺕ ﺟــﻮﻉ‬

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‫ﺳــﻨﮓ ﺑــﺮ ﺍﺣﺸــﺎء ﻣﺒــﺎﺭﮎ ﻣﻴﺒﺴــﺘﻨﺪ ﺷــﺒﻬﻪ ﻧﻴﺴــﺖ ﮐــﻪ ﺍﻳــﻦ ﻓﻘــﺮ ﻓﺨــﺮ ﺑــﻮﺩ ﻭ ﻣﻮﻫﺒــﺖ ﺭ ّﺑــﺎﻧﻰ ﺯﻳــﺮﺍ ﺍﺯ ﻋﻘــﺐ ﻏﻨــﺎﻯ ﻣﻄﻠــﻖ ﺩﺍﺷــﺖ ﻭ ﻣــﻮﺭﺙ‬

‫ﺛﺮﻭﺕ ﺍﺑﺪﻯ ﻭ ﻋﻠﻴﮏ ﺍﻟﺒﻬﺎء ﺍﻻﺑﻬﻰ ]‪[20‬‬ ‫ﻭ ﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺳــﻴﺰﺩﻩ ﺳ ــﺎﻝ ﺑﻼﺋــﻰ ﻧﻤﺎﻧ ــﺪ ﮐ ــﻪ ﺍﺯ ﺩﺳــﺖ ﺍﻳ ــﻦ ﻗﺒﺎﺋــﻞ ﻧﮑﺸ ــﻴﺪ ﺑﻌ ــﺪ ﺍﺯ ﺳــﻴﺰﺩﻩ ﺳ ــﺎﻝ ﺧــﺎﺭﺝ ﺷ ــﺪ ﻭ ﻫﺠ ــﺮﺕ ﮐــﺮﺩ ﻭﻟ ــﻰ ﺍﻳــﻦ ﻗ ــﻮﻡ ﺩﺳ ــﺖ‬

‫ﺑﺮﻧﺪﺍﺷــﺘﻨﺪ ﺟﻤــﻊ ﺷــﺪﻧﺪ ﻭ ﻟﺸــﮑﺮ ﮐﺸــﻴﺪﻧﺪ ﻭ ﺑﺮﺳــﺮﺵ ﻫﺠــﻮﻡ ﻧﻤﻮﺩﻧــﺪ ﮐــﻪ ﮐــﻞّ ﺭﺍ ﺍﺯ ﺭﺟــﺎﻝ ﻭ ﻧﺴــﺎء ﻭ ﺍﻃﻔــﺎﻝ ﻣﺤــﻮ ﻭ ﻧــﺎﺑﻮﺩ ﻧﻤﺎﻳﻨــﺪ ‪ .‬ﺩﺭ‬

‫ﺗﻌﺼــﺐ ﻧــﺪﺍﺭﻳﻢ ﻭ ﺣﻤﺎﻳــﺖ‬ ‫ﭼﻨــﻴﻦ ﻣــﻮﻗﻌﻰ ﺣﻀــﺮﺕ ﻣﺤ ّﻤــﺪ ﻣﺠﺒــﻮﺭ ﺑــﺮ ﺣــﺮﺏ ﺑــﺎ ﭼﻨــﻴﻦ ﻗﺒــﺎﺋﻠﻰ ﮔﺸــﺖ ﺍﻳــﻦ ﺍﺳــﺖ ﺣﻘﻴﻘــﺖ ﺣــﺎﻝ ‪ .‬ﻣــﺎ ّ‬

‫ﻧﺨﻮﺍﻫﻴﻢ ﻭﻟﻰ ﺍﻧﺼﺎﻑ ﻣﻴﺪﻫﻴﻢ ﻭ ﺑﺎﻧﺼﺎﻑ ﻣﻴﮕﻮﺋﻴﻢ ‪ .‬ﺷﻤﺎ ﺑﺎﻧﺼﺎﻑ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﺍﮔﺮ ﺣﻀﺮﺕ ﻣﺴـﻴﺢ ﺩﺭ ﭼﻨـﻴﻦ ﻣـﻮﻗﻌﻰ ﺑـﻮﺩ ﺩﺭ ﺑـﻴﻦ‬

‫ﻣﺘﻮﺣﺸــﻪ ﻭ ﺳــﻴﺰﺩﻩ ﺳــﺎﻝ ﺑــﺎ ﺟﻤﻴــﻊ ﺣــﻮﺍﺭﻳّﻴﻦ ﺗﺤ ّﻤــﻞ ﻫــﺮ ﺟﻔــﺎﺋﻰ ﺍﺯ ﺁﻧﻬــﺎ ﻣﻴﻔﺮﻣــﻮﺩ ﻭ ﺻــﺒﺮ ﻣﻴﮑــﺮﺩ ﻭ ﻧﻬﺎﻳــﺖ ﺍﺯ ﻭﻃــﻦ‬ ‫ﭼﻨــﻴﻦ ﻗﺒﺎﺋــﻞ ﻃﺎﻏﻴــﮥ‬ ‫ّ‬ ‫ﻣﺄﻟﻮﻑ ﺍﺯ ﻇﻠﻢ ﺁﻧﺎﻥ ﻫﺠﺮﺕ ﺑﻪ ﺑﻴﺎﺑﺎﻥ ﻣﻴﻨﻤﻮﺩ ﻭ ﻗﺒﺎﺋﻞ ﻃﺎﻏﻴﻪ ﺑﺎﺯ ﺩﺳﺖ ﺑـﺮ ﻧﺪﺍﺷـﺘﻪ ﺗﻌﺎﻗـﺐ ﻣﻴﮑﺮﺩﻧـﺪ ‪ .‬ﻭ ﺑـﺮ ﻗﺘـﻞ ﻋﻤـﻮﻡ ﺭﺟـﺎﻝ ﻭ ﻧﻬـﺐ‬

‫ﺍﻣﻮﺍﻝ ﻭ ﺍﺳﻴﺮﻯ ﻧﺴﺎء ﻭ ﺍﻃﻔﺎﻝ ﻣﻴﭙﺮﺩﺍﺧﺘﻨﺪ ﺁﻳﺎ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻧﺎﻥ ﭼﻪ ﻧﻮﻉ ﺳـﻠﻮﮎ ﻣﻴﮑﺮﺩﻧـﺪ ؟ ﺍﻳـﻦ ﺍﮔـﺮ ﺑـﺮ ﻧﻔـﺲ ﺣﻀـﺮﺕ‬

‫ﻭﺍﺭﺩ ﻋﻔﻮ ﻭ ﺳﻤﺎﺡ ﻣﻴﻨﻤﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﻋﻤﻞ ﻋﻔﻮ ‪ ،‬ﺑﺴﻴﺎﺭ ﻣﻘﺒﻮﻝ ﻭ ﻣﺤﻤﻮﺩ ﻭﻟﻰ ﺍﮔﺮ ﻣﻼﺣﻈﻪ ﻣﻴﮑﺮﺩ ﮐـﻪ ﻇـﺎﻟﻢ ﻗﺎﺗـﻞ ﺧﻮﻧﺨـﻮﺍﺭ ﺟﻤﻌـﻰ ﺍﺯ‬

‫ﻣﻈﻠﻮﻣﺎﻧﺮﺍ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻭ ﺍﺫﻳّﺖ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﻭ ﻧﺴﺎء ﻭ ﺍﻃﻔـﺎﻝ ﺭﺍ ﺍﺳـﻴﺮ ﺧﻮﺍﻫـﺪ ﻧﻤـﻮﺩ ﺍﻟﺒ ّﺘـﻪ ﺁﻥ ﻣﻈﻠﻮﻣـﺎﻧﺮﺍ ﺣﻤﺎﻳـﺖ ﻭ ﻇﺎﻟﻤـﺎﻧﺮﺍ ﻣﻤﺎﻧﻌـﺖ‬ ‫ﻣﻴﻔﺮﻣــﻮﺩ ‪ ،‬ﭘــﺲ ﺍﻋﺘــﺮﺍﺽ ﺑــﺮ ﺣﻀــﺮﺕ ﻣﺤ ّﻤــﺪ ﭼﻴﺴــﺖ ؟ ﺍﻳﻨﺴــﺖ ﮐــﻪ ﭼــﺮﺍ ﺑــﺎ ﺍﺻــﺤﺎﺏ ﻭ ﻧﺴــﺎء ﻭ ﺍﻃﻔــﺎﻝ ﺗﺴــﻠﻴﻢ ﺍﻳــﻦ ﻗﺒﺎﺋــﻞ ﻃﺎﻏﻴــﻪ‬

‫ﻧﮕﺸــﺖ ؟ ﻭ ﺍﺯﻳــﻦ ﮔﺬﺷــﺘﻪ ﺍﻳــﻦ ﻗﺒﺎﺋــﻞ ﺭﺍ ﺍﺯ ﺧﻠــﻖ ﻭ ﺧــﻮﻯ ﺧﻮﻧﺨــﻮﺍﺭﻯ ﺧــﻼﺹ ﮐــﺮﺩﻥ ﻋــﻴﻦ ﻣﻮﻫﺒــﺖ ﺍﺳــﺖ ﻭ ﺯﺟــﺮ ﻭ ﻣﻨــﻊ ﺍﻳــﻦ ﻧﻔــﻮﺱ‬ ‫ﻣﺤﺾ ﻋﻨﺎﻳﺖ ﺍﺳﺖ ‪ .‬ﻣـﺜﻠﺶ ﺍﻳﻨﺴـﺖ ﮐـﻪ ﺷﺨﺼـﻰ َﻗ َـﺪﺡ ﺳـ ّﻤﻰ ﺩﺭ ﺩﺳـﺖ ﺩﺍﺭﺩ ﻭ ﻧﻮﺷـﻴﺪﻥ ﺧﻮﺍﻫـﺪ ﻳـﺎﺭ ﻣﻬﺮﺑـﺎﻥ ﺁﻥ ﻗـﺪﺡ ﺭﺍ ﺑﺸـﮑﻨﺪ ﻭ‬

‫ﺧﻮﺭﻧﺪﻩ ﺭﺍ ﺯﺟﺮ ﻧﻤﺎﻳﺪ ﻭ ﺍﮔـﺮ ﺣﻀـﺮﺕ ﻣﺴـﻴﺢ ﺩﺭ ﭼﻨـﻴﻦ ﻣـﻮﻗﻌﻰ ﺑﻮﺩﻧـﺪ ﺍﻟﺒ ّﺘـﻪ ﺭﺟـﺎﻝ ﻭ ﻧﺴـﺎء ﻭ ﺍﻃﻔـﺎﻝ ﺭﺍ ﺍﺯ ﺩﺳـﺖ ﺍﻳـﻦ ﮔﺮﮔـﺎﻥ ﺧﻮﻧﺨـﻮﺍﺭ‬

‫ﺑﻘﻮّﻩ ﻗﺎﻫﺮﻩ ﻧﺠﺎﺕ ﻣﻴﺪﺍﺩﻧﺪ ]‪[21‬‬

‫ﺑــﺎ ﺗﺸــﺪﻳﺪ ﻣﺨﺎﻟﻔﺘﻬــﺎ ‪ ،‬ﺁﻥ ﺣﻀــﺮﺕ ﺩﺭ ﺍﻛﺘﺒــﺮ ﺳــﺎﻝ ‪ 622‬ﺑﻄــﻮﺭ ﭘﻨﻬــﺎﻧﻲ ﻭ ﺑــﻪ ﻣﻨﻈــﻮﺭ ﺍﺟﺘﻨــﺎﺏ ﺍﺯ ﺩﺳﻴﺴــﻪ ﺩﺷــﻤﻨﺎﻥ ﻛــﻪ ﺩﺭ ﺻــﺪﺩ ﻗﺘــﻞ‬ ‫ﺍﻳﺸـﺎﻥ ﺑﻮﺩﻧـﺪ‪ ،‬ﺷــﺒﺎﻧﻪ ﻫﻤـﺮﺍﻩ ﺑــﺎ ﺍﺑـﻮﺑﻜﺮ ﻣﻜــﻪ ﺭﺍ ﺗـﺮﻙ ﻛـﺮﺩﻩ ﺑــﻪ ﺷـﻬﺮ ﻳﺜــﺮﺏ ﻛـﻪ ﺑﻌــﺪﻫﺎ ﻣﺪﻳﻨـﻪ ﺧﻮﺍﻧـﺪﻩ ﺷــﺪﻩ ﺣﺮﻛـﺖ ﻛﺮﺩﻧــﺪ ﺑﻄﻮﺭﻳﻜـﻪ ﻧﻘــﻞ‬ ‫ﺷ ــﺪﻩ ﺩﺭ ﺷ ــﺐ ﻫﺠ ــﺮﺕ ﺣﻀ ــﺮﺕ ﻋﻠ ــﻲ ﺩﺭ ﺑﺴ ــﺘﺮ ﭘﻴﻐﻤﺒ ــﺮ ﺧﻮﺍﺑﻴ ــﺪ ﺗ ــﺎ ﺩﺷ ــﻤﻨﺎﻥ ﺳ ــﻮءﻇﻦ ﻧﺒﺮﻧ ــﺪ‪.‬ﺍﻳ ــﻦ ﺳ ــﻔﺮ )ﻣﻜ ــﻪ ﺑ ــﻪ ﻣﺪﻳﻨ ــﻪ( ﻣﺒ ــﺪﺃ ﺗﻘ ــﻮﻳﻢ‬ ‫ﺍﺳﻼﻣﻲ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪.‬‬ ‫ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺍﺯ ﻃﺮﻳﻖ ﻭﺳﺎﻃﺖ ﻭ ﺳﺎﺯﺵ ﺩﺭ ﻣﺪﻳﻨـﻪ ﺻـﻠﺢ ﻭ ﺁﺭﺍﻣـﺶ ﺑﺮﻗـﺮﺍﺭ ﻓﺮﻣﻮﺩﻧـﺪ ﺑﺴـﻴﺎﺭ ﺳـﻌﻲ ﻧﻤﻮﺩﻧـﺪ ﻛـﻪ ﺍﻳـﻦ ﺻـﻠﺢ ﻭ ﺩﻭﺳـﺘﻲ‬ ‫ﻣﺴــﻴﺤﻴﺎﻥ ﻭ ﻳﻬﻮﺩﻳــﺎﻥ ﺳــﺎﻛﻦ ﺁﻥ ﺩﻳــﺎﺭ ﺭﺍ ﻛــﻪ ﮔــﺮﻭﻩ ﻛــﻮﭼﻜﻲ ﺑﻮﺩﻧــﺪ‪ ،‬ﺩﺭ ﺑﺮﮔﻴــﺮﺩ ﻭ ﺩﺭ ﻫﻤــﺎﻥ ﺳــﺎﻝﻫﺎ ﻣﻜــﻪ ﺭﺍ ﺑــﻪ ﻋﻨــﻮﺍﻥ ﻗﺒﻠــﻪ ﻣﺴــﻠﻤﻴﻦ‬ ‫ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

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‫ﺣﻀــﺮﺕ ﻣﺤ ّﻤــﺪ ﺑــﺎ ﻧﺼــﺎﺭﻯ ﻣﺤﺎﺭﺑــﻪ ﻧﻨﻤــﻮﺩ ﺑﻠﮑــﻪ ﺍﺯ ﻧﺼـﺎﺭﻯ ﺑﺴــﻴﺎﺭ ﺭﻋﺎﻳــﺖ ﮐــﺮﺩ ﻭ ﮐﻤــﺎﻝ ﺣ ّﺮ ّﻳــﺖ ﺑﺎﻳﺸــﺎﻥ ﺩﺍﺩ ﺩﺭ ﻧﺠــﺮﺍﻥ ﻃﺎﺋﻔــﻪ ﺍﻯ ﺍﺯ‬

‫ﺗﻌﺪﻯ ﮐﻨﺪ ﻣﻦ ﺧﺼﻢ ﺍﻭ ﻫﺴﺘﻢ ﻭ ﺩﺭ ﻧـﺰﺩ ﺧـﺪﺍ ﺑـﺮ ﺍﻭ ﺍﻗﺎﻣـﻪ ﺩﻋـﻮﻯ ﮐـﻨﻢ‬ ‫ﻣﺴﻴﺤﻰ ﺑﻮﺩﻧﺪ ﻭ ﺣﻀﺮﺕ ﻣﺤ ّﻤﺪ ﮔﻔﺖ ﻫﺮ ﮐﺲ ﺑﺤﻘﻮﻕ ﺍﻳﻨﻬﺎ ّ‬

‫ﺍﻭﺍﻣــﺮﻯ ﮐــﻪ ﻧﻮﺷــﺘﻪ ﺍﺳــﺖ ﺩﺭ ﺁﻥ ﺻــﺮﻳﺤﴼ ﻣﺮﻗــﻮﻡ ﮐــﻪ ﺟــﺎﻥ ﻭ ﻣــﺎﻝ ﻭ ﻧــﺎﻣﻮﺱ ﻧﺼــﺎﺭﻯ ﻭ ﻳﻬــﻮﺩ ﺩﺭ ﺗﺤــﺖ ﺣﻤﺎﻳـﺖ ﺧﺪﺍﺳــﺖ ‪ .‬ﺍﮔــﺮ ﭼﻨﺎﻧﭽــﻪ‬

‫ﺯﻭﺝ ﻣﺴــﻠﻤﺎﻥ ﺑﺎﺷــﺪ ﻭ ﺯﻭﺟ ــﻪ ﻣﺴــﻴﺤﻰ ﺯﻭﺝ ﻧﺒﺎﻳ ــﺪ ﺯﻭﺟــﻪ ﺭﺍ ﺍﺯ ﺭﻓ ــﺘﻦ ﮐﻠﻴﺴــﺎ ﻣﻨــﻊ ﮐﻨ ــﺪ ﻭ ﻧﺒﺎﻳــﺪ ﺍﻭ ﺭﺍ ﻣﺠﺒ ــﻮﺭ ﺑــﺮ ﺣﺠ ــﺎﺏ ﻧﻤﺎﻳــﺪ ﻭ ﺍﮔ ــﺮ‬

‫ﻗﺴﻴﺲ ﮐﻨﺪ ﻭ ﺍﮔـﺮ ﭼﻨﺎﻧﭽـﻪ ﻣﺴـﻴﺤﻴﺎﻥ ﺑﺨﻮﺍﻫﻨـﺪ ﮐﻠﻴﺴـﺎ ﺳـﺎﺯﻧﺪ ﺍﺳـﻼﻡ ﺑﺎﻳـﺪ ﺁﻧﻬـﺎ ﺭﺍ ﺍﻋﺎﻧـﺖ ﮐﻨـﺪ ﻭ‬ ‫ﭼﻨﺎﻧﭽﻪ ﻓﻮﺕ ﺷﻮﺩ ﺑﺎﻳﺪ ﺍﻭ ﺭﺍ ﺗﺴﻠﻴﻢ ّ‬

‫ـﺮﺏ ﺣﮑﻮﻣــﺖ ﺍﺳــﻼﻡ ﺑــﺎ ﺩﺷــﻤﻨﺎﻥ ﺍﺳــﻼﻡ ﺑﺎﻳــﺪ ﻧﺼــﺎﺭﻯ ﺭﺍ ﺍﺯ ﺗﮑﻠﻴــﻒ ﺟﻨــﮓ ﻣﻌــﺎﻑ ﺑــﺪﺍﺭﺩ ﻣﮕــﺮ ﺑــﺪﻟﺨﻮﺍﻫﻰ‬ ‫ﺩﻳﮕــﺮ ﺍﻳﻨﮑــﻪ ﺩﺭ ﻭﻗــﺖ ﺣـ ِ‬

‫ﺧﻮﺩ ﺁﺭﺯﻭﻯ ﺟﻨﮓ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻌﺎﻭﻧﺖ ﺍﺳﻼﻡ ﮐﻨﻨـﺪ ﺯﻳـﺮﺍ ﺩﺭ ﺗﺤـﺖ ﺣﻤﺎﻳﺘﻨـﺪ ﻭﻟـﻰ ﺩﺭ ﻣﻘﺎﺑـﻞ ﺍﻳـﻦ ﻣﻌﺎﻓ ّﻴـﺖ ﺑﺎﻳـﺪ ﻳـﮏ ﭼﻴـﺰ ﺟﺰﺋـﻰ ﺩﺭ ﻫـﺮ‬ ‫ﻣﻔﺼــﻞ ﺍﺳــﺖ ﺍﺯ ﺟﻤﻠــﻪ ﺻــﻮﺭﺕ ﺑﻌﻀ ـﻰ ﺍﺯ ﺁﻧﻬــﺎ ﺍﻟــﻰ ﺍﻻٓﻥ ﺩﺭ ﻗــﺪﺱ ﻣﻮﺟــﻮﺩ ﺍﺳــﺖ ﺍﻳﻨﺴــﺖ‬ ‫ﺳــﺎﻝ ﺑﺪﻫﻨــﺪ ‪ .‬ﺧﻼﺻــﻪ ﻫﻔــﺖ ﺍﻣــﺮ ﻧﺎﻣــﻪ ّ‬ ‫ﺣﻘﻴﻘﺖ ﻭﺍﻗﻊ ‪[22] .‬‬

‫ﺩﺷﻤﻨﺎﻥ ﭘﻴﺎﻣﺒﺮ ﻛﻪ ﺩﺭ ﻣﻜﻪ ﺍﺯ ﺑﻘﺪﺭﺕ ﺭﺳـﻴﺪﻥ ﺁﻥ ﺣﻀـﺮﺕ ﺑﻴﻤﻨـﺎﻙ ﺑﻮﺩﻧـﺪ ﺑﻤﻨﻈـﻮﺭ ﺗﻀـﻌﻴﻒ ﻣﻮﻗﻌﻴـﺖ ﺁﻥ ﺣﻀـﺮﺕ ﺷـﺮﻭﻉ ﺑـﻪ ﺟﻨـﮓ ﻭ‬ ‫ﻣﺒﺎﺭﺯﻩ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺩﺭ ﻃﻮﻝ ‪ 6‬ﺳﺎﻝ ﺩﺭﮔﻴﺮﻱ ﻭ ﻧﺰﺍﻉ ‪ 3‬ﺑﺎﺭ ﺑﻪ ﻣﺪﻳﻨﻪ ﺣﻤﻠﻪ ﺷﺪ ﻛﻪ ﻫﻤﻪ ﺣﻤﻼﺕ ﺩﻓـﻊ ﮔﺮﺩﻳـﺪ ﻭ ﺩﺷـﻤﻨﺎﻥ ﻣﻐﻠـﻮﺏ ﺷـﺪﻧﺪ ﺗـﺎ‬ ‫ﺩﺭ ﺳﺎﻝ ‪ 628‬ﻣﻴﻼﺩﻱ ﻣﻌﺎﻫﺪﻩ ﺣﺪﻳﺒﻴﻪ ﺻﻮﺭﺕ ﮔﺮﻓﺖ ﻛﻪ ﺑﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺟﺎﺯﻩ ﻣﻲ ﺩﺍﺩ ﺑﺮﺍﻱ ﺯﻳﺎﺭﺕ ﺑﻪ ﻣﻜﻪ ﺭﻭﻧﺪ ‪.‬‬ ‫ﺭﻓﺘــﺎﺭ ﻣﺘﻌــﺎﺩﻝ ﻭ ﻣﻨﺎﺳــﺐ ﺁﻧـﺎﻥ ﺩﺭ ﺿــﻤﻦ ﻣﺴــﺎﻓﺮﺕﻫﺎﻳﻲ ﻛــﻪ ﺑــﺮﺍﻱ ﺯﻳــﺎﺭﺕ ﻣﻲﺭﻓﺘﻨــﺪ ﻗﻠــﻮﺏ ﻣــﺮﺩﻡ ﻣﻜــﻪ ﺭﺍ ﻣﺠــﺬﻭﺏ ﺩﻳــﻦ ﺟﺪﻳــﺪ ﻧﻤــﻮﺩ‬ ‫ﺑﻄﻮﺭﻳﻜﻪ ﺩﺭ ﺳﺎﻝ ‪ 630‬ﻣﻴﻼﺩﻱ ﺍﻛﺜﺮ ﻣﺮﺩﻡ ﻣﻜﻪ ﺍﺳﻼﻡ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻨﺪ ﻭ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺭﺍ ﺭﻫﺒﺮ ﺧﻮﺩ ﺩﺍﻧﺴـﺘﻨﺪ ﺁﻥ ﺣﻀـﺮﺕ ﭘـﺲ ﺍﺯ ﻓـﺘﺢ‬ ‫ﻣﻜﻪ ﻋﻤﺮ ﻋﻤﻮﻣﻲ ﺍﻋﻼﻡ ﻛﺮﺩﻩ ﻭ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﺗﻤﺎﻡ ﺑﺖﻫﺎﻱ ﺷﻬﺮ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﺑﺒﺮﻧﺪ‬ ‫ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﭘــﻴﺶ ﺍﺯ ﻓــﺘﺢ ﻣﻜــﻪ ﻧﺎﻣــﻪﻫﺎﻳﻲ ﺑــﻪ ﺷــﺎﻫﺎﻥ ﻭ ﺍﻣﻴــﺮﺍﻥ ﻛﺸــﻮﺭﻫﺎﻱ ﻫﻤﺴــﺎﻳﻪ ﻓﺮﺳــﺘﺎﺩ ﻭ ﺁﻧ ـﺎﻥ ﺭﺍ ﺑــﻪ ﭘــﺬﻳﺮﺵ ﻭ ﻗﺒــﻮﻝ ﺩﻳــﻦ‬ ‫ﺍﺳ ـ ــﻼﻡ ﺩﻋـ ـ ـﻮﺕ ﻧﻤ ـ ــﻮﺩ‪ .‬ﺍﺯ ﺁﻥ ﺟﻤﻠ ـ ــﻪ ﺑ ـ ــﻪ ِﻫﺮﻗ ـ ــﻞ ﺍﻣﭙﺮﺍﻃ ـ ــﻮﺭ ﺭﻭﻡ ﺷ ـ ــﺮﻗﻲ ﻭ ﺧﺴ ـ ــﺮﻭﭘﺮﻭﻳﺰ ﺷﺎﻫﻨﺸ ـ ــﺎﻩ ﺍﻳ ـ ــﺮﺍﻥ ﻭ ﻧﺠﺎﺷ ـ ــﻲ ﭘﺎﺩﺷ ـ ــﺎﻩ ﺣﺒﺸ ـ ــﻪ‬ ‫ﺑﺮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ـﺞ ﺧ ــﻮﺩ ﺩﺭ ﻣﻜ ــﻪ ‪ ،‬ﺩﺭ ﻣﺪﻳﻨــﻪ ﺭﺣﻠ ــﺖ ﻧﻤ ــﻮﺩ ﻭ ﺁﻥ ﺩﺭ ﺳ ــﺎﻝ ﻳ ــﺎﺯﺩﻫﻢ‬ ‫ﺑــﺎﺭﻱ ‪ ،‬ﺣﻀ ــﺮﺕ ﻣﺤ ّﻤ ــﺪ ﭼﻨ ــﺪﻱ ﭘ ــﺲ ﺍﺯ ﺑﺎﺯﮔﺸــﺖ ﺍﺯ ﺁﺧ ــﺮﻳﻦ ﺣ ـ ّ‬ ‫ﻫﺠﺮﻱ ﺑﺮﺍﺑﺮ ‪ 632‬ﻣﻴﻼﺩﻱ ﺑﻮﺩ‪.‬‬ ‫ﻣﻨﺒ ــﻊ ﺍﺻـ ــﻠﻰ ﺗﻌ ــﺎﻟﻴﻢ ﺣﻀـ ــﺮﺕ ﻣﺤﻤ ــﺪ)ﺹ( ﻋﺒـ ــﺎﺭﺕ ﺍﺳ ــﺖ ﺍﺯ ﻗـ ــﺮﺁﻥ )ﮐﺘـ ــﺎﺏ ﺁﺳ ــﻤﺎﻧﻰ( ﻭ ﻧﻤﻮﻧـ ــﻪ ﻫ ــﺎﻯ ﻧﻘـ ــﻞ ﺷ ــﺪﻩ ﺍﺯ ﺷـ ــﺮﺡ ﺭﻓﺘـ ــﺎﺭ ﻭ‬ ‫ﮔﻔﺘﺎﺭﻫﺎﻯ ﺍﻳﺸﺎﻥ ﮐﻪ ﺑﻪ "ﺣﺪﻳﺚ" ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ .‬ﻗﺮﺁﻥ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻃـﻮﻝ ‪ 22‬ﺳـﺎﻝ ﺑـﺮ ﺣﻀـﺮﺕ ﻣﺤﻤـﺪ ﻧـﺎﺯﻝ ﺷـﺪﻩ ﻭ ﺩﺭ‬ ‫ﻣﻮﻗــﻊ ﻧــﺰﻭﻝ ﺑــﺮﻭﻯ ﻫــﺮ ﭼــﻪ ﮐــﻪ ﺩﺭ ﺩﺳــﺘﺮﺱ ﺑــﻮﺩﻩ )ﺍﺯ ﻗﺒﻴــﻞ ﭘﻮﺳــﺖ‪ ،‬ﺳــﻨﮓ ﻭ ﺍﺳــﺘﺨﻮﺍﻥ( ﻧﻮﺷــﺘﻪ ﺷــﺪﻩ ﺍﺳــﺖ ‪ .‬ﻗــﺮﺁﻥ ﺷــﺎﻣﻞ ‪ 114‬ﺳــﻮﺭﻩ‬ ‫ﺍﺳ ــﺖ ﮐ ــﻪ ﺩﺭ ﺳ ــﺎﻝ ‪ 650‬ﻣ ــﻴﻼﺩﻯ ﻳﻌﻨ ــﻰ ﺣ ــﺪﻭﺩ ‪ 20‬ﺳ ــﺎﻝ ﺑﻌ ــﺪ ﺍﺯ ﻭﻓ ــﺎﺕ ﭘﻴﻐﻤﺒ ــﺮ‪ ،‬ﺗ ــﺪﻭﻳﻦ ﺷ ــﺪ ﻭ ﻣﺤﺘﻮﻳ ــﺎﺕ ﺁﻥ ﺗﻮﺳ ــﻂ ﺍﺻ ــﺤﺎﺏ ﺁﻥ‬

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‫ﺣﻀـﺮﺕ ﺗﺎﻳﻴـﺪ ﻭ ﺗﺼـﺪﻳﻖ ﮔﺮﺩﻳـﺪ ﻭ ﻣﻴﺘـﻮﺍﻥ ﮔﻔـﺖ ﺍﺻـﻴﻞ ﺗـﺮﻳﻦ ﻧﻮﺷـﺘﻪ ﺍﻳﺴــﺖ ﺍﺯ ﺁﻳـﺎﺕ ﺍﻟﻬـﻰ ﮐـﻪ ﺑـﺮ ﻣﻈـﺎﻫﺮ ﺣـﻖ ﺗـﺎ ﺁﻥ ﺯﻣـﺎﻥ ﻧـﺎﺯﻝ ﺷــﺪﻩ‬ ‫ﺍﺳﺖ ‪.‬‬ ‫ﺑــﺎﺭﻯ ﺍﺯ ﺍﻳــﻦ ﻣﻌﺠــﺰﻩ )ﻗــﺮﺁﻥ( ﺑــﻮﺩ ﮐــﻪ ﺗﺤــﺖ ﺗﻌــﺎﻟﻴﻤﺶ ﺟﻬــﺎﻥ ﺟﻬــﺎﻧﻰ ﺩﮔﺮﺷــﺪ ﻭ ﺧﺎﺭﺳــﺘﺎﻥ ﺷــﺮﻕ ﻭ ﻏــﺮﺏ ﺑــﻪ ﮔﻠﺴــﺘﺎﻥ ﻣﺒــﺪﻝ ﮔﺸــﺖ ﺗــﺎ‬ ‫ﺗﻤﺪﻥ ﻫﺎﻯ ﺑﺪﻳﻊ ﺷﮑﻮﻓﺎ ﮔﺮﺩﺩ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫" ‪ .....‬ﺍﺯ ﺟﻤﻠﻪ ﺑﺮﻫﺎﻥ ﺣﻀﺮﺕ ﻣﺤ ّﻤﺪ ﻗﺮﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﺸﺨﺺ ﺍ ّﻣﻰ ﻭﺣـﻰ ﺷـﺪﻩ‪ .‬ﻭ ﻳـﮏ ﻣﻌﺠـﺰﻩ ﺍﺯ ﻣﻌﺠـﺰﺍﺕ ﻗـﺮﺁﻥ ﺍﻳـﻦ ﺍﺳـﺖ ﮐـﻪ‬

‫ﻗــﺮﺁﻥ ﺣﮑﻤــﺖ ﺑﺎﻟﻐــﻪ ﺍﺳــﺖ ﺷــﺮﻳﻌﺘﻰ ﺩﺭ ﻧﻬﺎﻳــﺖ ﺍﺗﻘــﺎﻥ ﮐــﻪ ﺭﻭﺡ ﺁﻥ ﻋﺼــﺮ ﺑــﻮﺩ ﺗﺄﺳــﻴﺲ ﻣﻴﻔﺮﻣﺎﻳــﺪ‪ .‬ﻭ ﺍﺯ ﺍﻳــﻦ ﮔﺬﺷــﺘﻪ ﻣﺴــﺎﺋﻞ ﺗﺎﺭﻳﺨ ّﻴــﻪ ﻭ‬

‫ﻣﺴــﺎﺋﻞ ﺭﻳﺎﺿـﻴّﻪ ﺑﻴــﺎﻥ ﻣﻴﻨﻤﺎﻳــﺪ ﮐــﻪ ﻣﺨــﺎﻟﻒ ﻗﻮﺍﻋــﺪ ﻓﻠﮑ ّﻴــﻪ ﺁﻥ ﺯﻣــﺎﻥ ﺑــﻮﺩ ﺑﻌــﺪ ﺛﺎﺑــﺖ ﺷــﺪ ﮐــﻪ ﻣﻨﻄــﻮﻕ ﻗــﺮﺁﻥ ﺣـ ّـﻖ ﺑــﻮﺩ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣــﺎﻥ ﻗﻮﺍﻋــﺪ‬

‫ﻓﻠﮑ ّﻴــﻪ ﺑﻄﻠﻤﻴــﻮﺱ ﻣﺴ ـﻠّﻢ ﺁﻓــﺎﻕ ﺑــﻮﺩ ﻭ ﮐﺘــﺎﺏ ﻣﺠﺴــﻄﻰ ﺍﺳــﺎﺱ ﺭﻳﺎﺿ ـﻴّﻪ ﺑــﻴﻦ ﺟﻤﻴــﻊ ﻓﻼﺳــﻔﻪ ﻭﻟــﻰ ﻣﻨﻄﻮﻗــﺎﺕ ﻗــﺮﺁﻥ ﻣﺨــﺎﻟﻒ ﺁﻥ ﻗﻮﺍﻋــﺪ‬

‫ﻣﺴﻠّﻤﻪ ﺭﻳﺎﺿﻴّﻪ‪ .‬ﻟﻬﺬﺍ ﺟﻤﻴﻊ ﺍﻋﺘﺮﺍﺽ ﮐﺮﺩﻧـﺪ ﮐـﻪ ﺍﻳـﻦ ﺁﻳـﺎﺕ ﻗـﺮﺁﻥ ﺩﻟﻴـﻞ ﺑـﺮ ﻋـﺪﻡ ّ‬ ‫ﺍﻃـﻼﻉ ﺍﺳـﺖ‪ .‬ﺍ ّﻣـﺎ ﺑﻌـﺪ ﺍﺯ ﻫـﺰﺍﺭ ﺳـﺎﻝ ﺗﺤﻘﻴـﻖ ﻭ ﺗـﺪﻗﻴﻖ‬

‫ﺭﻳﺎﺿـﻴّﻮﻥ ﺍﺧﻴــﺮ ﻭﺍﺿــﺢ ﻭ ﻣﺸــﻬﻮﺩ ﺷــﺪ ﮐــﻪ ﺻــﺮﻳﺢ ﻗــﺮﺁﻥ ﻣﻄــﺎﺑﻖ ﻭﺍﻗــﻊ ﻭ ﻗﻮﺍﻋــﺪ ﺑﻄﻠﻤﻴــﻮﺱ ﮐــﻪ ﻧﺘﻴﺠــﻪ ﺍﻓﮑــﺎﺭ ﻫــﺰﺍﺭﺍﻥ ﺭﻳﺎﺿــﻲ ﻭ ﻓﻼﺳــﻔﻪ‬ ‫ّ‬ ‫ﻼ ﻳــﮏ ﻣﺴــﺌﻠﻪ ﺍﺯ ﻣﺴــﺎﺋﻞ ﺭﻳﺎﺿــﻰ ﻗــﺮﺁﻥ ﺍﻳــﻦ ﺍﺳــﺖ ﮐــﻪ ﺗﺼــﺮﻳﺢ ﺑﺤﺮﮐــﺖ ﺍﺭﺽ ﻧﻤــﻮﺩﻩ ﻭﻟــﻰ ﺩﺭ‬ ‫ﻳﻮﻧــﺎﻥ ﻭ ﺭﻭﻣــﺎﻥ ﻭ ﺍﻳــﺮﺍﻥ ﺑــﻮﺩ ﺑﺎﻃــﻞ‪ .‬ﻣــﺜ ً‬ ‫ﻗﻮﺍﻋــﺪ ﺑﻄﻠﻤﻴ ــﻮﺱ ﺍﺭﺽ ﺳ ــﺎﮐﻦ ﺍﺳ ــﺖ‪ .‬ﺭﻳﺎﺿ ـﻴّﻮﻥ ﻗ ــﺪﻳﻢ ﺁﻓﺘ ــﺎﺏ ﺭﺍ ﺣﺮﮐ ــﺖ ﻓﻠﮑ ّﻴــﻪ ﻗﺎﺋ ــﻞ ﻭﻟ ــﻰ ﻗ ــﺮﺁﻥ ﺣﺮﮐ ــﺖ ﺷ ــﻤﺲ ﺭﺍ ﻣﺤﻮﺭ ّﻳ ــﻪ ﺑﻴ ــﺎﻥ‬

‫ﻓﺮﻣــﻮﺩﻩ ﻭ ﺟﻤﻴــﻊ ﺍﺟﺴــﺎﻡ ﻓﻠﮑ ّﻴــﻪ ﻭ ﺍﺭﺿ ـﻴّﻪ ﺭﺍ ﻣﺘﺤ ـ ّﺮﮎ ﺩﺍﻧﺴــﺘﻪ‪ .‬ﻟﻬــﺬﺍ ﭼــﻮﻥ ﺭﻳﺎﺿ ـﻴّﻮﻥ ﺍﺧﻴــﺮ ﻧﻬﺎﻳــﺖ ﺗﺤﻘﻴــﻖ ﻭ ﺗــﺪﻗﻴﻖ ﺩﺭ ﻣﺴــﺎﺋﻞ ﻓﻠﮑ ّﻴــﻪ‬

‫ﻧﻤﻮﺩﻧﺪ ﻭ ﺁﻻﺕ ﻭ ﺍﺩﻭﺍﺕ ﺍﺧﺘﺮﺍﻉ ﮐﺮﺩﻧﺪ ﻭ ﮐﺸﻒ ﺍﺳﺮﺍﺭ ﻧﻤﻮﺩﻧﺪ ﺛﺎﺑﺖ ﻭ ﻣﺤﻘّﻖ ﺷﺪ ﮐﻪ ﻣﻨﻄﻮﻕ ﺻﺮﻳﺢ ﻗﺮﺁﻥ ﺻـﺤﻴﺢ ﺍﺳـﺖ ﻭ ﺟﻤﻴـﻊ‬

‫ﻓﻼﺳــﻔﻪ ﻭ ﺭﻳﺎﺿ ـﻴّﻮﻥ ﺳــﻠﻒ ﺑــﺮ ﺧﻄــﺎ ﺭﻓﺘــﻪ ﺑﻮﺩﻧــﺪ‪ .‬ﺣــﺎﻝ ﺑﺎﻳ ـﺪ ﺍﻧﺼــﺎﻑ ﺩﺍﺩ ﮐــﻪ ﻫــﺰﺍﺭﺍﻥ ﺣﮑﻤــﺎ ﻭ ﻓﻼﺳــﻔﻪ ﻭ ﺭﻳﺎﺿ ـﻴّﻮﻥ ﺍﺯ ﺍﻣــﻢ‬ ‫ﻣﺘﻤﺪﻧــﻪ ﺑــﺎ‬ ‫ّ‬

‫ـﻦ ﺭﻳﺎﺿـﻰ ﻧﺸـﻨﻴﺪﻩ ﺑـﻮﺩ‬ ‫ﻭﺟﻮﺩ ﺗﺪ ّﺭﺱ ﻭ ﺗﺪﺭﻳﺲ ﺩﺭ ﻣﺴﺎﺋﻞ ﻓﻠﮑﻴّﻪ ﺧﻄﺎ ﻧﻤﺎﻳﻨﺪ ﻭ ﺷﺨﺺ ﺍ ّﻣﻰ ﺍﺯ ﻗﺒﺎﺋﻞ ﺟﺎﻫﻠﮥ ﺑﺎﺩﻳﺔ ﺍﻟﻌﺮﺏ ﮐـﻪ ﺍﺳـﻢ ﻓ ّ‬

‫ﺑﺎ ﻭﺟﻮﺩ ﺁﻧﮑﻪ ﺩﺭ ﺻـﺤﺮﺍ ﺩﺭ ﻭﺍﺩﻯ ﻏﻴـﺮ ﺫﻯ ﺯﺭﻉ ﻧﺸـﻮ ﻭ ﻧﻤـﺎ ﻧﻤـﻮﺩﻩ ﺑﺤﻘﻴﻘـﺖ ﻣﺴـﺎﺋﻞ ﻏﺎﻣﻀـﮥ ﻓﻠﮑ ّﻴـﻪ ﭘـﻰ ﺑـﺮﺩ ﻭ ﭼﻨـﻴﻦ ﻣﺸـﺎﮐﻞ ﺭﻳﺎﺿـﻴّﻪ‬

‫ﺭﺍ ﺣــﻞّ ﻓﺮﻣﺎﻳــﺪ‪ .‬ﭘــﺲ ﻫــﻴﭻ ﺷــﺒﻬﻪ ﻧﻴﺴــﺖ ﮐــﻪ ﺍﻳــﻦ ﻗﻀـﻴّﻪ ﺧــﺎﺭﻕ ﺍﻟﻌــﺎﺩﻩ ﺑــﻮﺩﻩ ﻭ ﺑﻘـﻮّﺕ ﻭﺣــﻰ ﺣﺎﺻــﻞ ﮔﺸــﺘﻪ‪ .‬ﺑﺮﻫــﺎﻧﻰ ﺍﺯ ﺍﻳــﻦ ﺷــﺎﻓﻰ ﺗــﺮ ﻭ‬

‫ﮐﺎﻓﻰ ﺗﺮ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﻗﺎﺑﻞ ﺍﻧﮑﺎﺭ ﻧﻪ ‪[23] ....‬‬ ‫ﻭ ﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻣﺘﻮﺣﺸــﻪ ﺷﺨﺼــﻰ ﺍ ّﻣــﻰ ﮐﺘــﺎﺏ ﺁﻭﺭﺩ ﮐــﻪ ﺁﻥ ﮐﺘــﺎﺏ ﺑﻴــﺎﻥ ﺻــﻔﺎﺕ ﺍﻟﻬ ّﻴــﻪ ﻭ ﮐﻤــﺎﻻﺕ ﺍﻟﻬ ّﻴــﻪ ﻭ ﻧﺒ ـﻮّﺕ‬ ‫ﺩﺭ ﭼﻨــﻴﻦ ﺍﻗﻠﻴﻤــﻰ ﺑــﻴﻦ ﭼﻨــﻴﻦ ﻗﺒﺎﺋــﻞ‬ ‫ّ‬

‫ﺍﻧﺒﻴــﺎء ﻭ ﺷــﺮﺍﺋﻊ ﺍﻟﻬ ّﻴــﻪ ﻭ ﺑﻴــﺎﻥ ﺑﻌﻀــﻰ ﺍﺯ ﻋﻠــﻮﻡ ﻭ ﺑﻌﻀــﻰ ﺍﺯ ﻣﺴــﺎﺋﻞ ﻋﻠﻤ ّﻴــﻪ ﺩﺭ ﻧﻬﺎﻳــﺖ ﻓﺼــﺎﺣﺖ ﻭ ﺑﻼﻏــﺖ ﺍﺳــﺖ‪ .‬ﺍﺯ ﺟﻤﻠــﻪ ﻣﻴﺪﺍﻧﻴــﺪ ﮐــﻪ‬

‫ﻗﺒﻞ ﺍﺯ ﺭﺍﺻﺪ ﺷﻬﻴﺮﺍﺧﻴﺮ ﺩﺭ ﻗـﺮﻭﻥ ﺍﻭﻟـﻰ ﻭ ﻗـﺮﻭﻥ ﻭﺳـﻄﻰ ﺗـﺎ ﻗـﺮﻥ ﺧـﺎﻣﺲ ﻋﺸـﺮ ﻣـﻴﻼﺩ ﺟﻤﻴـﻊ ﺭﻳﺎﺿـﻴّﻮﻥ ﻋـﺎﻟﻢ ﻣ ّﺘﻔـﻖ ﺑـﺮ ﻣﺮﮐﺰ ّﻳـﺖ ﺍﺭﺽ ﻭ‬

‫ﺣﺮﮐﺖ ﺷﻤﺲ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳـﻦ ﺭﺍﺻـﺪ ﺍﺧﻴـﺮ ﻣﺒـﺪﺃ ﺭﺃﻯ ﺟﺪﻳـﺪ ﺍﺳـﺖ ﮐـﻪ ﮐﺸـﻒ ﺣﺮﮐـﺖ ﺍﺭﺽ ﻭ ﺳـﮑﻮﻥ ﺷـﻤﺲ ﻧﻤـﻮﺩﻩ ﺗـﺎ ﺯﻣـﺎﻥ ﺍﻭ ﺟﻤﻴـﻊ‬ ‫ﺭﻳﺎﺿ ـﻴّﻮﻥ ﻭ ﻓﻼﺳــﻔﻪ ﻋــﺎﻟﻢ ﺑــﺮ ﻗﻮﺍﻋــﺪ ﺑﻄﻠﻤﻴــﻮﺱ ﺫﺍﻫــﺐ ﺑﻮﺩﻧــﺪ ﻭ ﻫــﺮ ﮐــﺲ ﮐﻠﻤــﻪ ﺍﻯ ﻣﺨــﺎﻟﻒ ﺭﺃﻯ ﺑﻄﻠﻤﻴــﻮﺱ ﻣﻴﮕﻔــﺖ ﺍﻭ ﺭﺍ ﺗﺠﻬﻴــﻞ‬

‫ﻣﻴﮑﺮﺩﻧﺪ‪ .‬ﺑﻠﻰ ﻓﻴﺜﺎﻏﻮﺭﺙ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻓﻼﻃﻮﻥ ﺭﺍ ﺩﺭ ﺁﺧﺮ ﺍﻳّﺎﻡ ﺗﺼﻮّﺭ ﺁﻧﮑﻪ ﺣﺮﮐﺖ ﺳـﻨﻮﻯ ﺷـﻤﺲ ﺩﺭ ﻣﻨﻄﻘـﺔ ﺍﻟﺒـﺮﻭﺝ ﺍﺯ ﺷـﻤﺲ ﻧﻴﺴـﺖ‬

‫ﺑﻠﮑ ــﻪ ﺍﺯ ﺣﺮﮐ ــﺖ ﺍﺭﺽ ﺣ ــﻮﻝ ﺷ ــﻤﺲ ﺍﺳ ــﺖ‪ .‬ﻭﻟ ــﻰ ﺍﻳ ــﻦ ﺭﺃﻯ ﺑﮑﻠّــﻰ ﻓﺮﺍﻣ ــﻮﺵ ﺷ ــﺪ ﻭ ﺭﺃﻯ ﺑﻄﻠﻤﻴ ــﻮﺱ ﻣﺴ ـﻠّﻢ ﺩﺭ ﻧ ــﺰﺩ ﺟﻤﻴ ــﻊ ﺭﻳﺎﺿـ ـﻴّﻮﻥ‬

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‫ﮔﺸــﺖ‪ .‬ﺍ ّﻣــﺎ ﺩﺭ ﻗــﺮﺁﻥ ﻣﺨــﺎﻟﻒ ﺭﺃﻯ ﻭ ﻗﻮﺍﻋــﺪ ﺑﻄﻠﻤﻴﻮﺳ ـﻴّﻪ ﺁﻳــﺎﺗﻰ ﻧــﺎﺯﻝ ﺍﺯ ﺁﻧﺠﻤﻠــﻪ ﺁﻳــﻪ ﻗــﺮﺁﻥ " ﻭ ﺍﻟﺸّ ــﻤﺲ ﺗﺠــﺮﻯ ﻟﻤﺴــﺘﻘ ّﺮ ﻟﻬــﺎ " ﺛﺒــﻮﺕ‬

‫ﺷــﻤﺲ ﻭ ﺣﺮﮐــﺖ ﻣﺤــﻮﺭﻯ ﺁﻥ ﻭ ﻫﻤﭽﻨــﻴﻦ ﺩﺭ ﺁﻳــﻪ ﺩﻳﮕــﺮ "ﻭ ﮐــﻞّ ﻓــﻰ ﻓﻠــﮏ ﻳﺴــﺒﺤﻮﻥ" "ﺣﺮﮐــﺖ ﺷــﻤﺲ ﻭ ﻗﻤــﺮ ﻭ ﺍﺭﺽ ﻭ ﺳــﺎﺋﺮ ﻧﺠــﻮﻡ‬ ‫ﻣﺼ ّﺮﺡ‪ .‬ﺑﻌﺪ ﺍﺯ ﺍﻳﻨﮑﻪ ﻗﺮﺁﻥ ﺍﻧﺘﺸـﺎﺭ ﻳﺎﻓـﺖ ﺟﻤﻴـﻊ ﺭﻳﺎﺿـﻴّﻮﻥ ﺍﺳـﺘﻬﺰﺍء ﻧﻤﻮﺩﻧـﺪ ﻭ ﺍﻳـﻦ ﺭﺃﻯ ﺭﺍ ﺣﻤـﻞ ﺑـﺮ ﺟﻬـﻞ ﮐﺮﺩﻧـﺪ ﺣ ّﺘـﻰ ﻋﻠﻤـﺎﻯ ﺍﺳـﻼﻡ‬

‫ﭼــﻮﻥ ﺁﻳــﺎﺕ ﺭﺍ ﻣﺨــﺎﻟﻒ ﻗﻮﺍﻋــﺪ ﺑﻄﻠﻤﻴﻮﺳـﻴّﻪ ﺩﻳﺪﻧــﺪ ﻣﺠﺒــﻮﺭ ﺑــﺮ ﺗﺄﻭﻳــﻞ ﮔﺸــﺘﻨﺪ ﺯﻳــﺮﺍ ﻗﻮﺍﻋــﺪ ﺑﻄﻠﻤﻴﻮﺳـﻴّﻪ ﻣﺴـﻠّﻢ ﺑــﻮﺩ ﻭ ﺻــﺮﻳﺢ ﻗــﺮﺁﻥ ﻣﺨــﺎﻟﻒ‬

‫ﺍﻳﻦ ﻗﻮﺍﻋﺪ‪ .‬ﺗﺎ ﺩﺭ ﻋﺼﺮ ﺧﺎﻣﺲ ﻋﺸﺮ ﻣﻴﻼﺩ ﮐﻪ ﻗﺮﻳﺐ ﻧﻬﺼﺪ ﺳﺎﻝ ﺑﻌـﺪ ﺍﺯ ﻣﺤ ّﻤـﺪ ﺭﻳﺎﺿـﻲ ﺷـﻬﻴﺮ ﺭﺻـﺪ ﺟﺪﻳـﺪ ﻧﻤـﻮﺩ ﻭ ﺁﻻﺕ ﺗﻠﺴـﮑﻮﭖ‬ ‫ّ‬ ‫ﭘﻴ ــﺪﺍ ﺷ ــﺪ ﻭ ﺍﮐﺘﺸ ــﺎﻓﺎﺕ ﻣﻬ ّﻤ ــﻪ ﺣﺎﺻ ــﻞ ﮔﺸ ــﺖ ﻭ ﺣﺮﮐ ــﺖ ﺍﺭﺽ ﻭ ﺳ ــﮑﻮﻥ ﺷ ــﻤﺲ ﺛﺎﺑ ــﺖ ﺷ ــﺪ ﻭ ﻫﻤﭽﻨ ــﻴﻦ ﺣﺮﮐ ــﺖ ﻣﺤ ــﻮﺭﻯ ﺷ ــﻤﺲ‬ ‫ﻣﮑﺸــﻮﻑ ﮔﺸــﺖ ﻭ ﻣﻌﻠــﻮﻡ ﮔﺮﺩﻳــﺪ ﮐــﻪ ﺻــﺮﻳﺢ ﺁﻳــﺎﺕ ﻗــﺮﺁﻥ ﻣﻄــﺎﺑﻖ ﻭﺍﻗﻌﺴــﺖ ﻭ ﻗﻮﺍﻋــﺪ ﺑﻄﻠﻤﻴــﻮﺱ ﺍﻭﻫﺎﻣــﺎﺕ ﻣﺤــﺾ‪ .‬ﻣﺨﺘﺼــﺮﺍﻳﻨﮑﻪ ﺟـ ّﻢ‬

‫ـﻮﺣﺶ‬ ‫ﻏﻔﻴــﺮﻯ ﺍﺯ ﺍﻣــﻢ ﺷــﺮﻗﻴّﻪ ﻫــﺰﺍﺭ ﻭ ﺳﻴﺼــﺪ ﺳــﺎﻝ ﺩﺭﻇــﻞّ ﺷــﺮﻳﻌﺖ ﻣﺤ ّﻤﺪ ّﻳــﻪ ﺗﺮﺑﻴــﺖ ﻭ ﺩﺭ ﻗــﺮﻭﻥ ﻭﺳــﻄﻰ ﮐــﻪ ﺍﺭﻭﭘــﺎ ﺩﺭ ﻧﻬﺎﻳــﺖ ﺩﺭﺟــﻪ ﺗـ ّ‬

‫ﺑﻮﺩﻧــﺪ ﻗــﻮﻡ ﻋــﺮﺏ ﺩﺭ ﻋﻠــﻮﻡ ﻭ ﺻــﻨﺎﻳﻊ ﻭ ﺭﻳﺎﺿ ـﻴّﺎﺕ ﻭ ﺳﻴﺎﺳــﺖ ﻭ ﺳــﺎﺋﺮ ﻓﻨــﻮﻥ ﺑــﺮ ﺳــﺎﺋﺮ ﻣﻠــﻞ ﻋــﺎﻟﻢ ﺗﻔـﻮّﻕ ﺩﺍﺷــﺘﻨﺪ‪ .‬ﻣﺤ ـ ّﺮﮎ ﻭ ﻣﺮ ّﺑــﻰ ﻗﺒﺎﺋــﻞ‬

‫ﺳﺲ ﻣﺪﻧﻴّﺖ ﮐﻤﺎﻻﺕ ﺍﻧﺴﺎﻧﻴّﻪ ﺩﺭ ﻣﻴﺎﻥ ﺁﻥ ﻃﻮﺍﺋﻒ ﻣﺨﺘﻠﻔـﻪ ﻳـﮏ ﺷـﺨﺺ ﺍ ّﻣـﻰ ﻳﻌﻨـﻰ ﺣﻀـﺮﺕ ﻣﺤ ّﻤـﺪ ﺑـﻮﺩ‪ .‬ﺁﻳـﺎ ﺍﻳـﻦ‬ ‫ﺑﺎﺩﻳﺔ ﺍﻟﻌﺮﺏ ﻭ ﻣﺆ ّ‬ ‫ﺷﺨﺺ ﻣﺤﺘﺮﻡ ﻣﺮ ّﺑﻰ ﮐﻞّ ﺑﻮﺩ ﻳﺎ ﻧﻪ ؟ ﺍﻧﺼﺎﻑ ﻻﺯﻡ ﺍﺳﺖ ]‪[24‬‬

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‫ﻣﺠﻤﻠﻰ ﺑﺮﻃﻠﻮﻉ ﺟﻤﺎﻝ ﻣﺤﻤﺪﻯ‬ ‫ﺑﺎ ﺑﻴﺎﻥ ﭼﻨﺪ ﻓﻘﺮﻩ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺭﻭﺣﻰ ﻟﻪ ﺍﻟﻔﺪﺍء ﺩﺭﺑﺎﺭﻩ ﺩﻭﺭﺍﻥ ﭘﻴﺶ ﻭ ﭘﺲ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﺷﺎﺭﻩ ﻣﻰ‬ ‫ﺷﻮﺩ ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﻭﻗﺘــﻰ ﻣﺒﻌــﻮﺙ ﺷــﺪ ﮐــﻪ ﺁﻧﻬــﺎ ﺑﻬﻴﭽﻮﺟــﻪ ﺍﻧﺴــﺎﻧﻴﺖ ﺗﺮﺑﻴــﺖ ﻣــﺪﻧﻴﺖ ﻧﺪﺍﺷــﺘﻨﺪ * ﺑﺪﺭﺟـﻪ ﺍﻯ ﺩﺭﻧــﺪﻩ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺩﺧﺘــﺮ ﻫــﺎﻯ‬ ‫ﺯﻧــﺪﻩ ﺧــﻮﺩ ﺭﺍ ﺯﻳــﺮ ﺧــﺎﮎ ﺩﻓــﻦ ﻣﻴﮑﺮﺩﻧــﺪ ﻭ ﺯﻧــﺎﻥ ﭘــﻴﺶ ﺁﻧﻬــﺎ ﺍﺯ ﺣﻴــﻮﺍﻥ ﭘﺴــﺖ ﺗــﺮ ﺑﻮﺩﻧــﺪ * ﻭﻗﺘــﻰ ﻣﻴﺨﻮﺍﺳــﺘﻨﺪ ﻋﻄــﺮ ﺑﺨــﻮﺩ ﺷــﺎﻥ ﺑﺰﻧﻨــﺪ ﺑــﻮﻝ‬ ‫ﺷﺘﺮ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻴﮑﺮﺩﻧﺪ ﻭ ﺑﻮﻝ ﺷﺘﺮ ﺭﺍ ﻣﻴﺨﻮﺭﺩﻧﺪ * ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﻣﻴﺎﻥ ﺍﻳﻨﻬﺎ ﻇﺎﻫﺮ ﺷﺪ ﺍﻳﻦ ﻗﻮﻡ ﺟﺎﻫـﻞ ﺭﺍ ﻫﻤﭽـﻮ ﺗﺮﺑﻴـﺖ ﮐـﺮﺩ ﮐـﻪ ﺩﺭ‬ ‫ﺍﻧــﺪﮎ ﺯﻣـﺎﻥ ﺗﻔــﻮﻕ ﺑــﺮ ﺳــﺎﺋﺮ ﻃﻮﺍﺋــﻒ ﺣﺎﺻــﻞ ﻧﻤﻮﺩﻧــﺪ ﻋــﺎﻟﻢ ﺷــﺪﻧﺪ ﺩﺍﻧــﺎ ﺷــﺪﻧﺪ ﻭ ﺍﻫــﻞ ﻣﻌــﺎﺭﻑ ﺷــﺪﻧﺪ ﺍﻫــﻞ ﺻــﻨﺎﺋﻊ ﺷــﺪﻧﺪ * ﻧــﺺ ﻗــﺮﺁﻥ‬ ‫ﺍﺳــﺖ ﮐــﻪ ﻣﻴﻔﺮﻣﺎﻳــﺪ ﻧﺼــﺎﺭﻯ ﺩﻭﺳــﺖ ﺷــﻤﺎ ﻫﺴــﺘﻨﺪ ﻟﮑــﻦ ﺑــﺖ ﭘﺮﺳــﺘﺎﻥ ﻋــﺮﺏ ﺭﺍ ﺍﺯ ﺑــﺖ ﭘﺮﺳــﺘﻰ ﻭ ﺩﺭﻧــﺪﮔﻰ ﺑﻘــﻮﺕ ﻣﻨــﻊ ﻧﻤﺎﺋﻴــﺪ * ﺍﺻــﻞ‬ ‫ﺣﻘﻴﻘﺖ ﺍﺳﻼﻡ ﺍﻳﻨﺴﺖ ]‪[25‬‬ ‫ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪ :‬ﻗﻮﻟﻪ ﺍﻻﺣﻠﻰ‬

‫ﺳﺲ ﻓﻨﻮﻥ ﻭ ﻣﺒﻴّﻦ ﻣﺴـﺎﺋﻞ ﻭ ﺷـﺎﺭﺡ ﺣﻘـﺎﺋﻖ‪ .‬ﭼﻨﺎﻧﮑـﻪ ﻗـﻮﻡ ﻋـﺮﺏ ﺩﺭ ﻧﻬﺎﻳـﺖ ﺟﻬﺎﻟـﺖ ﺑﻮﺩﻧـﺪ ﺑﻠﮑـﻪ ﮐـﻮﺭ‬ ‫ﺩﻳﻦ ﺍﻟﻬﻰ ﻣﺮﻭّﺝ ﻋﻠﻢ ﺍﺳﺖ ﻭ ﻣﺆ ّ‬ ‫ﺍﻟﺼــﻴﻒ ﻣــﺄﻟﻮﻑ ﻭ ﺑــﻪ ﺍﻗــﺒﺢ ﺍﻋﻤــﺎﻝ ﻭ ﺍﺷــﻨﻊ ﻋــﺎﺩﺍﺕ ﻣﻮﺻــﻮﻑ‪ .‬ﭼــﻮﻥ ﺟﻤــﺎﻝ‬ ‫ﻭ ﮐــﺮ ﻭ ﺑﻤﺜﺎﺑــﻪ ﺑﻬــﺎﺋﻢ ﺩﺭ ﺟﺰﻳــﺮﺓ ﺍﻟﻌــﺮﺏ ﺑﺮﺣﻠــﺔ ﺍﻟﺸّ ــﺘﺎء ﻭ ّ‬ ‫ﻣﺤ ّﻤــﺪﻯ ﺍﺯ ﺍﻓــﻖ ﻳﺜــﺮﺏ ﻭ ﺑﻄﺤــﺎء ﺟﻠــﻮﻩ ﻧﻤــﻮﺩ ﺩﻳــﻦ ﺍﻪﻠﻟ ﭼﻨــﺎﻥ ﻗــﺪﺭﺕ ﻭ ﻗـﻮّﺗﻰ ﺑﻨﻤــﻮﺩ ﮐــﻪ ﺩﺭ ﺍﻧــﺪﮎ ﺯﻣــﺎﻧﻰ ﺍﻳــﻦ ﺍﻗــﻮﺍﻡ ﺟﺎﻫﻠــﻪ ﺩﺭ ﺟﻤﻴــﻊ‬ ‫ﻋﻠــﻮﻡ ﻭ ﻓﻨــﻮﻥ ﺳــﺮ ﺣﻠﻘــﮥ ﺩﺍﻧﺎﻳــﺎﻥ ﺷــﺪﻧﺪ ﻭ ﻧــﻮﺍﻗﺺ ﻋﻠــﻮﻡ ﻭﻓﻨــﻮﻥ ﻓﻴﻠﺴــﻮﻓﺎﻥ ﺭﺍ ﺍﮐﻤــﺎﻝ ﻧﻤﻮﺩﻧــﺪ ﻭ ﻫﻤﭽﻨــﻴﻦ ﺩﺭ ﺟﻤﻴــﻊ ﻣﺮﺍﺗــﺐ ﺗﺮ ّﻗــﻰ ﺑــﺎﻭﺝ‬ ‫ﺍﻋﻠﻰ ﺭﺳﻴﺪﻧﺪ ﭼﻨﺎﻧﮑﻪ ﺑﻐﺪﺍﺩ ﻣﺮﮐﺰ ﻋﻠﻮﻡ ﺷﺪ ﻭ ﺑﺨﺎﺭﺍ ﻣﺼﺪﺭ ﻓﻨﻮﻥ ﮔﺸﺖ ﻭ ﻋﻠﻢ ﭼﻨﺎﻥ ﺭﺍﻳﺘﻰ ﺩﺭ ﺍﻧﺪﻟﺲ ﺑﻠﻨﺪ ﻧﻤﻮﺩ ﮐـﻪ ﺟﻤﻴـﻊ ﺩﺍﻧﺎﻳـﺎﻥ‬ ‫ﺍﺭﻭﭖ ﺩﺭ ﻣــﺪﺍﺭﺱ ﻗﺮﻃﺒــﻪ ﻭ ﮐﻮﺭﺩﻭﻓــﺎﻥ ﺁﻣــﺪﻩ ﺍﻗﺘﺒــﺎﺱ ﺍﻧــﻮﺍﺭ ﻋﻠــﻢ ﺭﺍ ﺍﺯ ﻣﺸــﮑﺎﺓ ﻣــﺪﺍﺭﺱ ﺍﺳــﻼﻡ ﻣﻴﻨﻤﻮﺩﻧــﺪ‪ .‬ﺍﺯ ﺁﻧﺠﻤﻠــﻪ ﺟــﻮﺍﻧﻰ ﺍﺯ ﺍﻫــﺎﻟﻰ‬ ‫ﺍﺭﻭﭖ ﺩﺭ ﻣﺪﺍﺭﺱ ﻗﺮﻃﺒﻪ ﻭ ﮐﻮﺭﺩﻭﻓﺎﻥ ﺍﺯ ﺍﺋ ّﻤﮥ ﺩﻳﻦ ﺍﺳﻼﻡ ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﻧﻤﻮﺩ ﻭ ﭼﻮﻥ ﺑﻪ ﺍﺭﻭﭖ ﻣﺮﺍﺟﻌﺖ ﮐـﺮﺩ ﭼﻨـﺎﻥ ﺟﻠـﻮﻩ ﺍﻯ‬ ‫ﻧﻤ ــﻮﺩ ﮐـ ــﻪ ﺍﻭ ﺭﺍ ﺩﺭ ﻣ ـ ّـﺪﺗﻰ ﻗﻠﻴﻠـ ــﻪ ﺑﺴ ــﻤﺖ ﭘـ ــﺎﭖ ﺍﻧﺘﺨ ــﺎﺏ ﻧﻤﻮﺩﻧـ ــﺪ ﻭ ﺑﺠﻤﻴ ــﻊ ﺍﻗـ ــﺎﻟﻴﻢ ﺍﺭﻭﭘ ــﺎ ﺣﮑﻤـ ــﺮﺍﻥ ﺷ ــﺪ‪ .‬ﻭ ﺍﻳ ــﻦ ﺗﻔﺎﺻ ــﻴﻞ ﺩﺭ ﺗـ ــﺎﺭﻳﺦ‬ ‫ﻓﺮﺍﻧﺴﺎﻭﻯ ﻭ ﻣﺬﮐﻮﺭﻭ ﺗﺎﺭﻳﺦ ﻣﺬﮐﻮﺭﻩ ﻣﻄﺒﻮﻉ‪ .‬ﺑﺎﺭﻯ ﺍﻳﻦ ﺑﻨﺼﻮﺹ ﺗﺎﺭﻳﺨﻴّﻪ ﻣﺜﺒﻮﺕ‪[26] .‬‬ ‫ﻭ ﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

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‫ﺟ ّﻢ ﻏﻔﻴﺮﻯ ﺍﺯ ﺍﻣﻢ ﺷﺮﻗﻴّﻪ ﻫﺰﺍﺭ ﻭ ﺳﻴﺼﺪ ﺳﺎﻝ ﺩﺭ ﻇﻞّ ﺷﺮﻳﻌﺖ ﻣﺤ ّﻤﺪ ّﻳـﻪ ﺗﺮﺑﻴـﺖ ﻭ ﺩﺭ ﻗـﺮﻭﻥ ﻭﺳـﻄﻰ ﮐـﻪ ﺍﻫـﺎﻟﻰ ﺍﺭﻭﭘـﺎ ﺩﺭ ﻧﻬﺎﻳـﺖ ﺩﺭﺟـﻪ‬

‫ﺗﻮﺣﺶ ﺑﻮﺩﻧﺪ ﻗﻮﻡ ﻋﺮﺏ ﺩﺭ ﻋﻠﻮﻡ ﻭ ﺻﻨﺎﻳﻊ ﻭ ﺭﻳﺎﺿﻴّﺎﺕ ﻭ ﻣﺪﻧﻴّﺖ ﻭ ﺳﻴﺎﺳﺖ ﻭ ﺳﺎﺋﺮ ﻓﻨﻮﻥ ﺑﺮ ﺳﺎﺋﺮ ﻣﻠﻞ ﻋـﺎﻟﻢ ﺗﻔـﻮّﻕ ﺩﺍﺷـﺘﻨﺪ ‪ .‬ﻣﺤـ ّﺮﮎ‬ ‫ّ‬

‫ﺳــﺲ ﻣــﺪﻧﻴّﺖ ﮐﻤــﺎﻻﺕ ﺍﻧﺴــﺎﻧﻴّﻪ ﺩﺭ ﻣﻴــﺎﻥ ﺁﻥ ﻃﻮﺍﺋــﻒ ﻣﺨﺘﻠﻔــﻪ ﻳــﮏ ﺷــﺨﺺ ﺍ ّﻣــﻰ ﻳﻌﻨــﻰ ﺣﻀــﺮﺕ‬ ‫ﻭ ﻣﺮ ّﺑــﻰ ﻗﺒﺎﺋــﻞ ﺑﺎﺩﻳــﺔ ﺍﻟﻌــﺮﺏ ﻭ ﻣﺆ ّ‬ ‫ﻣﺤ ّﻤﺪ ﺑﻮﺩ ‪ .‬ﺁﻳﺎ ﺍﻳﻦ ﺷﺨﺺ ﻣﺤﺘﺮﻡ ﻣﺮ ّﺑﻰ ﮐﻞّ ﺑﻮﺩ ﻳﺎ ﻧﻪ ؟ ﺍﻧﺼﺎﻑ ﻻﺯﻡ ﺍﺳﺖ ‪[27].‬‬

‫ﻣﺘﻮﺣﺸ ــﻪ ﻋﺮﺑ ــﺎﻥ ﺑﺎﺩﻳ ــﻪ ﺭﺍ ﺑﻴﮑ ــﺪﻳﮕﺮ ﺍﻟﺘﻴ ــﺎﻡ ﺩﺍﺩ ﻭ ﺩﺭ ﻇ ــﻞّ ﺧﻴﻤ ــﻪ‬ ‫ﺍﻟﺴ ــﻼﻡ ﻗﺒﺎﺋ ــﻞ ﻣﺘﺤﺎﺭﺑ ــﻪ ﻣﺘﺨﺎﺻ ــﻤﻪ‬ ‫ّ‬ ‫ﺍﻟﺼ ــﻠﻮﺓ ﻭ ّ‬ ‫ﺣﻀ ــﺮﺕ ﺭﺳ ــﻮﻝ ﻋﻠﻴ ــﻪ ّ‬

‫ﻭﺣــﺪﺕ ﺩﺭ ﺁﻭﺭﺩ ﺍﻳــﻦ ﺑــﻮﺩ ﮐــﻪ ﺁﻥ ﻋﺮﺑــﺎﻥ ﺑﺎﺩﻳــﻪ ﺗﺮ ّﻗــﻰ ﻋﻈــﻴﻢ ﻧﻤﻮﺩﻧـﺪ ﻭ ﺩﺭ ﻋــﺎﻟﻢ ﮐﻤــﺎﻻﺕ ﻣﻌﻨﻮ ّﻳــﻪ ﻭ ﺻــﻮﺭﻳّﻪ ﻋﻠــﻢ ﺑــﺮ ﺍﻓﺮﺍﺧﺘﻨــﺪ ﻭ ﻋـ ّﺰﺕ‬

‫ﺍﺑﺪﻳّﻪ ﻳﺎﻓﺘﻨﺪ]‪[28‬‬

‫ﻣﺘﻮﺣﺸــﺘﺮﻳﻦ‬ ‫ﻣﺘﻮﺣﺸــﮥ ﺍﻗﻠــﻴﻢ ﺣﺠــﺎﺯ ﻗﺒــﻞ ﺍﺯ ﺍﺷــﺘﻌﺎﻝ ﺳــﺮﺍﺝ ﻭ ّﻫــﺎﺝ ﻧﺒـﻮّﺕ ﮐﺒــﺮﻯ ﺩﺭ ﺯﺟﺎﺟــﻪ ﺑﻄﺤــﺎء ﺟــﺎﻫﻠﺘﺮﻳﻦ ﻗﺒﺎﺋــﻞ ﻭ‬ ‫ﺍﻗــﻮﺍﻡ ﻭ ﻃﻮﺍﺋــﻒ‬ ‫ّ‬ ‫ّ‬

‫ﻃﻮﺍﺋــﻒ ﻋــﺎﻟﻢ ﺑﻮﺩﻧــﺪ ﻭ ﺳــﻴﺮ ﻣﺬﻣﻮﻣــﻪ ﻭ ﻋﻮﺍﺋــﺪ ﻣﻮﺣﺸــﻪ ﻭ ﺧــﻮﻥ ﺧــﻮﺍﺭﻯ ﻭ ﺍﺧﺘﻼﻓــﺎﺕ ﻭ ﻣﻌــﺎﺩﺍﺕ ﺁﻥ ﺍﻗــﻮﺍﻡ ﺩﺭ ﮐــﻞّ ﮐﺘــﺐ ﻭ ﺻ ــﺤﺎﺋﻒ‬

‫ﻣﺘﻤﺪﻧــﮥ ﻋــﺎﻟﻢ ﺩﺭ ﺁﻥ ﺯﻣــﺎﻥ ﻗﺒﺎﺋــﻞ ﺍﻋــﺮﺍﺏ ﻳﺜــﺮﺏ ﻭ ﺑﻄﺤــﺎ ﺭﺍ ﺍﺯ ﻧــﻮﻉ ﺑﺸــﺮ ﻧﻤــﻰ ﺷــﻤﺮﺩﻧﺪ ‪ .‬ﻟﮑــﻦ ﺑﻌــﺪ ﺍﺯ‬ ‫ﺗﺎﺭﻳﺨ ّﻴــﻪ ﻣــﺬﮐﻮﺭ ﺣ ّﺘــﻰ ﻃﻮﺍﺋــﻒ‬ ‫ّ‬ ‫ﻃﻠﻮﻉ ﻧﻴّﺮ ﺁﻓﺎﻕ ﺩﺭ ﺁﻥ ّ‬ ‫ﻣﻘﺪﺳـﮥ ﺍﻟﻬ ّﻴـﻪ ﺩﺭ ﻣ ّـﺪﺕ‬ ‫ﺧﻄﻪ ﻭ ﺩﻳﺎﺭ ﺍﺯ ﺗﺮﺑﻴﺖ ﺁﻥ ﻣﻌﺪﻥ ﮐﻤﺎﻝ ﻭ ﻣﻬﺒﻂ ﻭﺣﻰ ﺫﻯ ﺍﻟﺠﻼﻝ ﻭ ﻓﻴﻮﺿﺎﺕ ﺷﺮﻳﻌﺖ ّ‬

‫ﻣﺘﻮﺣﺸــﻪ ﺩﺭ ﺟﻤﻴــﻊ ﻣﺮﺍﺗــﺐ ﺍﻧﺴــﺎﻧﻴّﻪ ﻭ ﮐﻤــﺎﻻﺕ ﺑﺸــﺮﻳّﻪ ﭼﻨــﺎﻥ ﺗﺮ ّﻗــﻰ‬ ‫ﻗﻠﻴﻠــﻪ ﺩﺭ ﻇــﻞّ ﮐﻠﻤــﮥ ﻭﺣــﺪﺍﻧﻴّﺖ ﺟﻤــﻊ ﺷــﺪﻩ ﺍﻳــﻦ ﺟﻤﻬــﻮﺭ ﺍﺷــﺨﺎﺹ‬ ‫ّ‬

‫ﺳـﺨﺮﻳّﻪ ﻭ ﺍﺳـﺘﻬﺰﺍء‬ ‫ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﮐﻞّ ﻣﻠﻞ ﻋﺎﻟﻢ ﺩﺭ ﺁﻥ ﻋﺼﺮ ﻣﺒﻬﻮﺕ ﻭ ﻣﺘﺤﻴّﺮ ﮔﺸـﺘﻨﺪ ‪ .‬ﻃﻮﺍﺋـﻒ ﻭ ﻗﺒﺎﺋـﻞ ﻭ ﻣﻠـﻞ ﻋـﺎﻟﻢ ﮐـﻪ ﺩﺍﺋﻤـﴼ ﺍﻋـﺮﺍﺏ ﺭﺍ ُ‬

‫ﻣﻴﻨﻤﻮﺩﻧــﺪ ﻭ ﺟ ــﻨﺲ ﺑﻴﻔﺼ ــﻞ ﻣﻴﺸ ــﻤﺮﺩﻧﺪ ﺑﮑﻤ ــﺎﻝ ﺍﺷــﺘﻴﺎﻕ ﺑﻤ ــﻮﻃﻦ ﻭ ﻣﻤﺎﻟ ــﮏ ﻋ ــﺮﺏ ﺁﻣ ــﺪﻩ ﺗﺤﺼــﻴﻞ ﻓﻀ ــﺎﺋﻞ ﺍﻧﺴ ــﺎﻧﻴّﻪ ﻭ ﺍﻗﺘﺒ ــﺎﺱ ﻋﻠ ــﻮﻡ‬ ‫ﺳﻴﺎﺳ ـﻴّﻪ ﻭ ﺍﮐﺘﺴــﺎﺏ ﻣﻌــﺎﺭﻑ ﻭ ﻣــﺪﻧﻴّﺖ ﻭ ﺗﻌﻠّ ـﻢ ﻓﻨــﻮﻥ ﻭ ﺻــﻨﺎﺋﻊ ﻣﻴﻨﻤﻮﺩﻧــﺪ ‪ .‬ﺁﺛــﺎﺭ ﺗﺮﺑﻴــﺖ ﻣﺮ ّﺑ ـﻰ ﺣﻘﻴﻘــﻰ ﺭﺍ ﺩﺭ ﺍﻣــﻮﺭ ﻣﺤﺴﻮﺳــﻪ ﻣﻼﺣﻈــﻪ‬

‫ـﻮﺣﺶ ﻭ ﻧـﺎﺩﺍﻧﻰ ﺩﺭ ﺯﻣـﺎﻥ ﺟﺎﻫﻠ ّﻴـﻪ ﺩﺧﺘـﺮﺍﻥ ﻫﻔـﺖ ﺳـﺎﻟﮥ ﺧـﻮﺩ ﺭﺍ ﺯﻧـﺪﻩ ﺯﻳـﺮ ﺧـﺎﮎ ﻣﻴﻨﻤﻮﺩﻧـﺪ ﻭ ﭼﻨـﻴﻦ‬ ‫ﮐﻨﻴﺪ ﮐـﻪ ﺍﺷﺨﺎﺻـﻰ ﮐـﻪ ﺍﺯ ﮐﺜـﺮﺕ ﺗ ّ‬

‫ﺍﻣﺮﻳــﺮﺍ ﮐــﻪ ﺍﺯ ﺍﻧﺴــﺎﻥ ﮔﺬﺷــﺘﻪ ﻃﺒﻴﻌــﺖ ﺣﻴــﻮﺍﻥ ﻧﻴــﺰ ﺍﺯ ﺁﻥ ﻣﺘﻨ ّﻔــﺮ ﻭ ﻣﺘﺒـ ّﺮﻯ ﺍﺯ ﺷـ ّـﺪﺕ ﺟﻬﺎﻟــﺖ ﻣﻨﺘﻬــﻰ ﺭﺗﺒــﮥ ﺣﻤ ّﻴــﺖ ﻭ ﻏﻴــﺮﺕ ﻣﻴﺸــﻤﺮﺩﻧﺪ ﺍﻳــﻦ‬ ‫ﭼﻨﻴﻦ ﺍﺷﺨﺎﺹ ﻧﺎﺩﺍﻥ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﺗﺮﺑﻴﺖ ﻇﺎﻫﺮﮤ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺑﺪﺭﺟﻪ ﺍﻯ ﺭﺳﻴﺪﻧﺪ ﮐﻪ ﻣﻤﺎﻟﮏ ﻣﺼﺮ ﻭ ﺳـﺮﻳﺎﻥ ﻭ ﺷـﺎﻡ ﻭ ﮐﻠـﺪﺍﻥ ﻭ ﻋـﺮﺍﻕ‬

‫ﻭ ﺍﻳﺮﺍﻧــﺮﺍ ﻓــﺘﺢ ﻧﻤــﻮﺩﻩ ﺟﻤﻴــﻊ ﻣﻬــﺎ ّﻡ ﺍﻣــﻮﺭ ﭼﻬــﺎﺭ ﺍﻗﻠــﻴﻢ ﻋــﺎﻟﻢ ﺭﺍ ﻣﻨﻔــﺮﺩﴽ ﺍﺩﺍﺭﻩ ﻧﻤﻮﺩﻧــﺪ ‪ .‬ﺧﻼﺻــﻪ ﻃﺎﺋﻔــﮥ ﻋــﺮﺏ ﺩﺭ ﺟﻤﻴــﻊ ﻋﻠــﻮﻡ ﻭ ﻓﻨــﻮﻥ ﻭ‬

‫ﻣﺘﻮﺣﺸـﮥ‬ ‫ﻣﻌﺎﺭﻑ ﻭ ﺣﮑﻤﺖ ﻭ ﺳﻴﺎﺳﺖ ﻭ ﺍﺧﻼﻕ ﻭ ﺻﻨﺎﻳﻊ ﻭ ﺑﺪﺍﻳﻊ ﺳﺮﻭﺭ ﮐﻞّ ﻣﻠﻞ ﻭ ﺍﻗﻮﺍﻡ ﮔﺸﺘﻨﺪ ‪ .‬ﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘـﻪ ﺑﻠـﻮﻍ ﭼﻨـﻴﻦ ﻃﺎﺋﻔـﮥ‬ ‫ّ‬

‫ﺣﻘﻴــﺮﻩ ﺩﺭ ﻣـ ّـﺪﺕ ﻗﻠﻴﻠــﻪ ﺑﻤﻨﺘﻬــﻰ ﺩﺭﺟــﻪ ﮐﻤــﺎﻻﺕ ﺑﺸــﺮﻳّﻪ ﺍﻋﻈــﻢ ﺑﺮﻫــﺎﻥ ﺣ ّﻘ ّﻴــﺖ ﻭ ﻧﺒـ ّﻮﺕ ﺳــﺮﻭﺭ ﮐﺎﺋﻨــﺎﺕ ﺍﺳــﺖ ‪ .‬ﺩﺭ ﺍﻋﺼــﺎﺭ ﺍﻭّﻟ ّﻴــﮥ ﺍﺳــﻼﻡ‬

‫ﺟﻤﻴـ ــﻊ ﻃﻮﺍﺋـ ــﻒ ﺍﻭﺭﻭﭖ ﺍﮐﺘﺴـ ــﺎﺏ ﻓﻀـ ــﺎﺋﻞ ﻭ ﻣﻌـ ــﺎﺭﻑ ﻣـ ــﺪﻧﻴّﺖ ﺭﺍ ﺍﺯ ﺍﺳـ ــﻼﻡ ﺳـ ــﺎﮐﻨﻴﻦ ﻣﻤﺎﻟـ ــﮏ ﺍﻧـ ــﺪﻟﺲ ﻣﻴﻨﻤﻮﺩﻧـ ــﺪ ‪ .‬ﻭ ﺍﮔـ ــﺮ ﺩﺭ ﮐﺘـ ــﺐ‬

‫ﺗﻮﺍﺭﻳﺨﻴّﻪ ﺍﺯ ﺟﻤﻴـﻊ ﺩ ّﻗـﺖ ﺷـﻮﺩ ﻣﺒـﺮﻫﻦ ﻭ ﻭﺍﺿـﺢ ﮔـﺮﺩﺩ ﮐـﻪ ﺍﮐﺜـﺮ ﺗﻤ ّـﺪﻥ ﺍﻭﺭﻭﭖ ﻣﻘﺘـﺒﺲ ﺍﺯ ﺍﺳـﻼﻡ ﺍﺳـﺖ ﭼﻨﺎﻧﭽـﻪ ﺟﻤﻴـﻊ ﮐﺘـﺐ ﺣﮑﻤـﺎ ﻭ‬

‫ﻼ ﺩﺭ ﺍﻭﺭﻭﭖ ﺟﻤﻊ ﻭ ﺑﮑﻤﺎﻝ ﺩ ّﻗﺖ ﺩﺭ ﻣﺠﺎﻣﻊ ﻭ ﻣﺤﺎﻓﻞ ﻋﻠـﻮﻡ ﻣﻄﺎﻟﻌـﻪ ﻭ ﻣـﺬﺍﮐﺮﻩ‬ ‫ﻼ ﻗﻠﻴ ً‬ ‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﻋﻠﻤﺎء ﻭ ﻓﻀﻼﻯ ﺍﺳﻼﻣﻴّﻪ ﺭﺍ ﻗﻠﻴ ً‬

‫ﻧﻤﻮﺩﻩ ﺍﻣﻮﺭ ﻣﻔﻴﺪﻩ ﺭﺍ ﺍﺟﺮﺍ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﻻٓﻥ ﮐﺘﺐ ﻓﻀﻼﻯ ﺍﺳﻼﻡ ﮐﻪ ﺩﺭ ﻣﻤﺎﻟـﮏ ﺍﺳـﻼﻡ ﻧـﺎﺑﻮﺩ ﺍﺳـﺖ ﺩﺭ ﮐﺘﺎﺑﺨﺎﻧﻬـﺎﻯ ﻣﻤﺎﻟـﮏ ﺍﻭﺭﻭﭖ‬

‫ﻧﺴﺦ ﻋﺪﻳﺪﻩﺍﺵ ﻣﻮﺟﻮﺩ ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺻﻮﻟﻰ ﮐﻪ ﺩﺭ ﮐـﻞّ ﻣﻤﺎﻟـﮏ ﺍﻭﺭﻭﭖ ﺟﺎﺭﻳﺴـﺖ ﺍﮐﺜـﺮ ﺑﻠﮑـﻪ ﮐﻠّ ّﻴـﮥ ﻣﺴـﺎﺋﻠﺶ ﻣﻘﺘـﺒﺲ ﺍﺯ ﮐﺘـﺐ ﻓﻘﻬ ّﻴـﻪ‬ ‫ﻭ ﻓﺘ ــﺎﻭﺍﻯ ﻋﻠﻤ ــﺎﻯ ﺍﺳ ــﻼﻣﻴّﻪ ﺍﺳ ــﺖ ‪ .‬ﻭ ﺍﮔ ــﺮ ﺧ ــﻮﻑ ﺍﺯ ﺗﻄﻮﻳ ــﻞ ﻧﺒ ــﻮﺩ ﻣﺴ ــﺎﺋﻞ ﻣﻘﺘﺒﺴ ــﻪ ﻓ ــﺮﺩﴽ ﻓ ــﺮﺩﴽ ﺳ ــﻤﺖ ﺗﺤﺮﻳ ــﺮ ﻣﻰﻳﺎﻓ ــﺖ ‪ .‬ﻣﺒ ــﺪء ﺗﻤ ـ ّـﺪﻥ‬

‫ﺍﻭﺭﻭﭖ ﺩﺭ ﻗــﺮﻥ ﺳــﺎﺑﻊ ﻫﺠــﺮﻯ ﻭﺍﻗــﻊ ﻭ ﺗﻔﺼــﻴﻞ ﺁﻥ ﻗﻀ ـﻴّﻪ ﺁﻧﮑــﻪ ﺩﺭ ﺍﻭﺍﺧــﺮ ﻗــﺮﻥ ﺧــﺎﻣﺲ ﻫﺠــﺮﻯ ﭘــﺎﭖ ﺭﺋــﻴﺲ ﻣﻠّــﺖ ﻣﺴــﻴﺤﻴّﻪ ﺍﺯ ﺍﻳﻨﮑــﻪ‬

‫ﻣﻘﺪﺳـﮥ ﻧﺼـﺎﺭﻯ ﭼـﻮﻥ ﺑﻴــﺖ ﺍﻟﻤﻘـﺪﺱ ﻭ ﺑﻴـﺖ ﺍﻟﻠّﺤـﻢ ﻭ ﻧﺎﺻــﺮﻩ ﺩﺭ ﺗﺤـﺖ ﺣﮑﻮﻣـﺖ ﺍﺳـﻼﻣﻴّﻪ ﺍﻓﺘــﺎﺩﻩ ﻧﺎﻟـﻪ ﻭ ﻓﺮﻳـﺎﺩ ﺁﻏـﺎﺯ ﻧﻤــﻮﺩ ﻭ‬ ‫ﻣﻘﺎﻣـﺎﺕ ّ‬

‫ﺟﻤﻬــﻮﺭ ﻣﻠــﻮﮎ ﻭ ﺍﻫــﺎﻟﻰ ﺍﻭﺭﻭﭖ ﺭﺍ ﺗﺸــﻮﻳﻖ ﻭ ﺗﺤــﺮﻳﺺ ﻧﻤــﻮﺩﻩ ﺑﺎﻋﺘﻘــﺎﺩ ﺧــﻮﺩ ﺑﺤــﺮﺏ ﺩﻳﻨــﻰ ﻭ ﺟﻬــﺎﺩ ﺩﻻﻟــﺖ ﮐــﺮﺩ ‪ .‬ﻭ ﺑﻘﺴــﻤﻰ ﻓﺮﻳــﺎﺩ ﻭ‬

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‫ﺗﻮﺟـﻪ‬ ‫ﺣﻨﻴﻦ ﻭ ﺍﻧﻴﻨﺶ ﺑﻠﻨﺪ ﺷﺪ ﮐﻪ ﮐﻞّ ﻣﻤﺎﻟﮏ ﺍﻭﺭﻭﭖ ﻗﻴﺎﻡ ﻧﻤﻮﺩﻧﺪ ﻭ ﻣﻠﻮﮎ ﺻﻠﻴﺒﻴّﻮﻥ ﺑﺎ ﻋﺴﺎﮐﺮ ﺑﻴﺸﻤﺎﺭ ﺍﺯ ﺧﻠـﻴﺞ ﻗﺴـﻄﻨﻄﻨﻴّﻪ ﮔﺬﺷـﺘﻪ ّ‬

‫ﺑﻘﻄﻌﮥ ﺁﺳﻴﺎ ﻧﻤﻮﺩﻧﺪ ‪ .‬ﻭ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺧﻠﻔﺎﻯ ﻋﻠﻮﻳّﻪ ﺑﺮ ﺩﻳﺎﺭ ﻣﺼﺮﻳّﻪ ﻭ ﺑﻌﻀﻰ ﻣﻤﺎﻟﮏ ﻏﺮﺏ ﺣﮑﻤﺮﺍﻧﻰ ﻣﻲ ﻧﻤﻮﺩﻧﺪ ]‪[29‬‬

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‫ﺍﺻﻮﻝ ﺩﺭ ﺩﻳﺎﻧﺖ ﺟﻤﺎﻝ ﻣﺤﻤﺪﻯ‬ ‫ﺍﺻـﻮﻝ ﺣﻀـﺮﺕ ﻣﺤﻤــﺪ ﺑـﺮ ﻣﺤــﻮﺭ ﺍﻋﺘﻘـﺎﺩ ﺑــﻪ ﺧﺪﺍﻭﻧـﺪ ﻳﻜﺘــﺎ ﻭ ﺑﺨﺸـﻨﺪﻩ‪ ،‬ﻣﺴـﺌﻮﻟﻴﺖ ﻓــﺮﺩ ﺩﺭ ﻣـﻮﺭﺩ ﺍﻋﻤــﺎﻝ ﺧـﻮﺩ ﻭ ﺗﺴــﺎﻭﻱ ﻫﻤـﻪ ﺍﻓــﺮﺍﺩ ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﺧﺪﺍﻭﻧﺪ ﺩﻭﺭ ﻣﻲﺯﻧﺪ‪ .‬ﺍﻳﻦ ﺩﺳﺘﻮﺭﺍﺕ ﻧﺴﺒﺘﴼ ﺳﺎﺩﻩ ﻭ ﻋﻤﻠﻲ ﻣﻲ ﺑﺎﺷﺪ‬ ‫ﭼﻬــﺎﺭ ﻭﻇﻴﻔــﻪ ﺍﺯ ﭘــﻨﺞ ﻭﻇﻴﻔــﻪ ﺍﺻــﻠﻲ ﺍﻟﺰﺍﻣــﻲ ﺩﺭ ﺍﻳــﻦ ﺩﻳــﻦ ﻣﺮﺑــﻮﻁ ﺑــﻪ ﺍﻋﺘﻘــﺎﺩ ﺑــﻪ ﺑﻨــﺪﮔﻲ ﺩﺭ ﭘﻴﺸــﮕﺎﻩ ﺧﺪﺍﻭﻧــﺪ ﻣﻲﺑﺎﺷــﺪ ﻣﺎﻧﻨــﺪ ﺍﻋﺘــﺮﺍﻑ‬ ‫ﻣﻜﺮﺭ ﺑﻪ ﺍﻳﻤﺎﻥ‪ ،‬ﻟﺰﻭﻡ ﮔﺰﺍﺭﺩﻥ ﻧﻤﺎﺯ ﭘﻨﺞ ﻣﺮﺗﺒﻪ ﺩﺭ ﺷﺒﺎﻧﻪ ﺭﻭﺯ‪ ،‬ﺭﻭﺯﻩ ﺩﺍﺭ ﺷﺪﻥ ﺍﺯ ﻃﻠﻮﻉ ﺗﺎ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﺩﺭ ﻣﺎﻩ ﺭﻣﻀـﺎﻥ ﻭ ﺯﻳـﺎﺭﺕ ﺷـﻬﺮ‬ ‫ﻣﻘﺪﺱ ﻣﻜﻪ ﻳﻜﺒﺎﺭ ﺩﺭ ﻃﻮﻝ ﺯﻧﺪﮔﻲ‬ ‫ﻟــﺰﻭﻡ ﺍﻃﺎﻋــﺖ ﺍﺯ ﺍﻳــﻦ ﺗﻌــﺎﻟﻴﻢ ﻋــﺮﺏ ﺑﺎﺩﻳﻪﻧﺸــﻴﻦ ﻣﻐــﺮﻭﺭ ﺭﺍ ﻣﺠﺒــﻮﺭ ﺳــﺎﺧﺖ ﻛــﻪ ﺩﺭ ﻫﻨﮕــﺎﻡ ﻋﺒــﺎﺩﺕ ﺧــﻢ ﺷــﻮﺩ ﻭ ﺟﺒــﻴﻦ ﺑــﺮ ﺧــﺎﻙ ﺑﺴــﺎﻳﺪ‪.‬‬ ‫ﻋﻘﻴﺪﻩ ﺑﻪ ﺍﺗﺤﺎﺩ ﻭ ﺗﺴﺎﻭﻱ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ ﻗﺎﻟﺐ ﺗﻌﺎﻟﻴﻢ ﻣﺘﻌﺪﺩ ﻛﻪ ﻳﻜـﻲ ﺍﺯ ﻣﻬﻤﺘـﺮﻳﻦ ﺁﻧﻬـﺎ ﺣﻜـﻢ ﺯﻛـﺎﺕ ﻭ ﺍﻧﻔـﺎﻕ ﺑﻔﻘـﺮﺍ ﻣﻲﺑﺎﺷـﺪ ﮔﻨﺠﺎﻧـﺪﻩ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪» :‬ﺛﺮﻭﺕ ﻧﺒﺎﻳﺪ ﻓﻘﻂ ﺩﺭ ﺑﻴﻦ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﺟﺮﻳﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪) «.‬ﺳﻮﺭﻩ ﻫﻮﺩ ﺁﻳﻪ ‪(7‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺧ َﺮ "‪ ،‬ﻳﻌﻨـﻰ ﻣـﺎ‬ ‫ِـﮏ َﻭ َﻣـﺎ َﺗـﺎ ‪ ‬‬ ‫ـﮏ َﺍﻪﻠﻟُ َﻣـﺎ َﺗﻘ ‪‬‬ ‫َـﺪ َﻡ ِﻣـﻦْ َﺫ ْﻧﺒ َ‬ ‫ْﺤـﴼ ُﻣﺒِﻴﻨـﴼ ِﻟ َﻴﻐ ِْﻔـ َﺮ ﻟَ َ‬ ‫ـﮏ َﻓﺘ َ‬ ‫ﺩﺭ ﻗﺮﺁﻥ ﺧﻄﺎﺏ ﺑﺤﻀﺮﺕ ﻣﺤ ّﻤﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ " ِﺍﻧ ‪‬ﺎ َﻓﺘَﺤْ ﻨَﺎ ﻟَ َ‬

‫ﺑﺮﺍﻯ ﺗﻮ ﻓﺘﺤﻰ ﺁﺷﮑﺎﺭ ﻧﻤـﻮﺩﻳﻢ ﺗـﺎ ﮔﻨﺎﻫـﺎﻥ ﭘﻴﺸـﻴﻦ ﻭ ﭘﺴـﻴﻦ ﺗـﻮ ﺭﺍ ﺑﻴـﺎﻣﺮﺯﻳﻢ ‪ .‬ﺣـﺎﻝ ﺍﻳـﻦ ﺧﻄـﺎﺏ ﻫـﺮ ﭼﻨـﺪ ﺑﻈـﺎﻫﺮ ﺑﺤﻀـﺮﺕ ﻣﺤ ّﻤـﺪ ﺑـﻮﺩ ﻭ‬

‫ﻟﮑﻦ ﻓـﻰ ﺍﻟﺤﻘﻴﻘـﻪ ﺍﻳـﻦ ﺧﻄـﺎﺏ ﺑﻌﻤـﻮﻡ ﻣﻠّـﺖ ﻭ ﺍﻳـﻦ ﻣﺤـﺾ ﺣﮑﻤـﺖ ﺑﺎﻟﻐـﻪ ﺍﻟﻬ ّﻴـﻪ ﺍﺳـﺖ ﭼﻨﺎﻧﭽـﻪ ﮔﺬﺷـﺖ ﺗـﺎ ﻗﻠـﻮﺏ ﻣﻀـﻄﺮﺏ ﻧﮕـﺮﺩﺩ ﻭ‬ ‫ﻣﺸﻮّﺵ ﻭ ﻣﻨﺰﺟﺮ ﻧﺸﻮﺩ ‪ .‬ﭼﻪ ﺑﺴﻴﺎﺭ ﮐﻪ ﺍﻧﺒﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﻣﻈﺎﻫﺮ ﻇﻬـﻮﺭ ﮐﻠّـﻰ ﺩﺭ ﻣﻨﺎﺟـﺎﺕ ﺍﻋﺘـﺮﺍﻑ ﺑﻘﺼـﻮﺭ ﻭ ﮔﻨـﺎﻩ ﻧﻤﻮﺩﻩﺍﻧـﺪ ﺍﻳـﻦ ﻣـﻦ ﺑـﺎﺏ‬

‫ﺗﻌﻠـﻴﻢ ﺑﺴـﺎﺋﺮ ﻧﻔـﻮﺱ ﺍﺳـﺖ ﻭ ﺗﺸـﻮﻳﻖ ﻭ ﺗﺤـﺮﻳﺺ ﺑـﺮ ﺧﻀـﻮﻉ ﻭ ﺧﺸـﻮﻉ ﻭ ﺍﻋﺘـﺮﺍﻑ ﺑـﺮ ﮔﻨـﺎﻩ ﻭ ﻗﺼـﻮﺭ ﻭ ّ‬ ‫ﻣﻘﺪﺳـﻪ ﭘـﺎﮎ ﺍﺯ ﻫـﺮ‬ ‫ﺍﻻ ﺁﻥ ﻧﻔـﻮﺱ ّ‬ ‫ﮔﻨﺎﻫﻨﺪ ﻭ ﻣﻨ ّﺰﻩ ﺍﺯ ﺧﻄﺎ‪[30] .‬‬ ‫ﻭ ﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺗﻌﺎﻟﻴﻢ ﺩﻳﻨﻰ ﺑﻤﻨﺰﻟﮥ ﻋﻼﺝ ﺍﺳﺖ ﺍﮔﺮ ﻋﻼﺝ ﺳﺒﺐ ﻣﺮﺽ ﺷﻮﺩ ﺍﻟﺒﺘّﻪ ﻋﺪﻡ ﻋـﻼﺝ ﺧﻮﺷـﺘﺮ ﺍﺳـﺖ‪ .‬ﻭ ﻫﻤﭽﻨـﻴﻦ ﻭﻗﺘـﻰ ﮐـﻪ ﻋﺸـﺎﻳﺮ ﻋـﺮﺏ ﺩﺭ‬

‫ﻧﻬﺎﻳــﺖ ﻋــﺪﺍﻭﺕ ﻭ ﺟــﺪﺍﻝ ﺑﻮﺩﻧــﺪ ﺧــﻮﻥ ﻳﮑــﺪﻳﮕﺮ ﺭﺍ ﻣــﻰ ﺭﻳﺨﺘﻨــﺪ ﺍﻣــﻮﺍﻝ ﺗــﺎﺭﺍﺝ ﻣــﻰ ﻧﻤﻮﺩﻧــﺪ ﻭ ﺍﻫــﻞ ﻭ ﺍﻃﻔــﺎﻝ ﺍﺳــﻴﺮ ﻣــﻰ ﮐﺮﺩﻧــﺪ ﻭ ﺩﺭ‬

‫ﺻﺤﺮﺍء ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﻣﻘﺎﺗﻠﮥ ﺩﺍﺋﻤﻰ ﺩﺍﺷـﺘﻨﺪ ﻧﻔﺴـﻰ ﺭﺍﺣـﺖ ﻧﺒـﻮﺩ ﻫـﻴﭻ ﻗﺒﻴﻠـﻪ ﺋـﻰ ﺁﺭﺍﻡ ﻧﺪﺍﺷـﺖ ﺩﺭ ﭼﻨـﺎﻥ ﻭﻗﺘـﻰ ﺣﻀـﺮﺕ ﻣﺤ ّﻤـﺪ ﻇـﺎﻫﺮ‬

‫ﺷــﺪ ﻭ ﺍﻳﻨﻬــﺎ ﺭﺍ ﺟﻤــﻊ ﮐــﺮﺩ ﻭ ﻗﺒﺎﺋــﻞ ﻣﺘﻔﺮﻗــﻪ ﺭﺍ ﺍﻟﻔــﺖ ﺩﺍﺩ ﺑــﺎ ﻳﮑــﺪﻳﮕﺮ ﻣ ّﺘﺤــﺪ ﻭ ﻣ ّﺘﻔــﻖ ﻧﻤــﻮﺩ ﺍﺑــﺪﴽ ﻗﺘــﺎﻝ ﻭ ﺟــﺪﺍﻝ ﺩﺭ ﻣﻴــﺎﻥ ﻧﻤﺎﻧــﺪ ﻋــﺮﺏ‬

‫ﺑﺪﺭﺟﻪ ﺋﻰ ﺗﺮﻗّﻰ ﮐﺮﺩ ﮐﻪ ﺳﻠﻄﻨﺖ ﺍﻧﺪﻟﺲ ﻭ ﺧﻼﻓﺖ ﮐﺒﺮﻯ ﺗﺄﺳﻴﺲ ﮐﺮﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﻓﻬﻤﻴﺪﻳﻢ ﮐﻪ ﺍﺳـﺎﺱ ﺩﻳـﻦ ﺍﻟﻬـﻰ ﺍﺯ ﺑـﺮﺍﻯ ﺻـﻠﺢ ﺍﺳـﺖ‬

‫ﻧﻪ ﺟﻨﮓ ﻭ ﺍﺳﺎﺱ ﺍﺩﻳـﺎﻥ ﺍﻟﻬـﻰ ﻳﮑـﻰ ﺍﺳـﺖ ﻭ ﺁﻥ ﻣﺤ ّﺒـﺖ ﺍﺳـﺖ ﺣﻘﻴﻘـﺖ ﺍﺳـﺖ ﺍﺭﺗﺒـﺎﻁ ﺍﺳـﺖ ﻭﻟـﻰ ﺍﻳـﻦ ﻧـﺰﺍﻉ ﻫـﺎ ﻣﻨﺒﻌـﺚ ﺍﺯ ﺗﻘﺎﻟﻴـﺪﻯ‬

‫ﺍﺳﺖ ﮐﻪ ﺑﻌﺪ ﭘﻴـﺪﺍ ﺷـﺪ ﺍﺻـﻞ ﺩﻳـﻦ ﻳﮑـﻰ ﺍﺳـﺖ ﻭ ﺁﻥ ﺣﻘﻴﻘـﺖ ﺍﺳـﺖ ﻭ ﺍﺳـﺎﺱ ﺍﺩﻳـﺎﻥ ﺍﻟﻬـﻰ ﺍﺳـﺖ ﺍﺧـﺘﻼﻑ ﻧـﺪﺍﺭﺩ ﺍﺧـﺘﻼﻑ ﺩﺭ ﺗﻘﺎﻟﻴـﺪ‬ ‫ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺗﻘﺎﻟﻴﺪ ﻣﺨﺘﻠﻒ ﺍﺳﺖ ﻟﻬﺬﺍ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﻭ ﺟﺪﺍﻝ ﮔﺮﺩﺩ‪[31] .‬‬

‫ﺗﻌﻠــﻴﻢ ﺩﻳﮕــﺮ ﻋــﺪﻡ ﺗﻌﺼــﺐ ﻧــﮋﺍﺩﻱ ﺍﺳــﺖ‪» :‬ﻭ ﺍﺯ ﻧﺸــﺎﻧﻪﻫﺎﻱ ﺍﻟﻬــﻲ ﺧﻠﻘــﺖ ﺁﺳــﻤﺎﻧﻬﺎ ﻭ ﺯﻣــﻴﻦ ﺍﺳــﺖ ﻭ ﻣﺨﺘﻠــﻒ ﺑــﻮﺩﻥ ﺯﺑــﺎﻥ ﻭ ﺭﻧــﮓ ﻛــﻪ‬ ‫ﻫﺮﺁﻳﻨﻪ ﻧﺸﺎﻧﻪﺍﻳﺴﺖ ﺑﺮﺍﻱ ﻫﻤﻪ )ﺳﻮﺭﻩ ﺍﻟﺮﻭﻡ ﺁﻳﻪ ‪(21‬‬

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‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺟﻤﻴﻊ ﻣﻈﺎﻫﺮ ﻣﻘﺪﺳﻪ ﺧﺪﻣﺖ ﺑﺤﻘﻴﻘﺖ ﻓﺮﻣﻮﺩﻧﺪ * ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺗﺮﻭﻳﺞ ﺣﻘﻴﻘﺖ ﻓﺮﻣﻮﺩ * ﺣﻀـﺮﺕ ﻣﺴـﻴﺢ ﺗﺼـﺮﻳﺢ ﺣﻘﻴﻘـﺖ ﮐـﺮﺩ *‬

‫ﺟﻤﻴﻊ ﺣﻮﺍﺭﻳﻴﻦ ﺗﻮﺿﻴﺢ ﺣﻘﻴﻘـﺖ ﻧﻤﻮﺩﻧـﺪ * ﺣﻀـﺮﺕ ﺭﺳـﻮﻝ ﺗﺒﺸـﻴﺮ ﺑﺤﻘﻴﻘـﺖ ﺩﺍﺩ * ﺍﻭﻟﻴـﺎﻯ ﺍﻟﻬـﻰ ﻣﺆﺳـﺲ ﺣﻘﻴﻘـﺖ ﺑﻮﺩﻧـﺪ * ﺣﻀـﺮﺕ‬

‫ﺑﻬــﺎء ﺍﻪﻠﻟ ﺗﺄﺳــﻴﺲ ﺣﻘﻴﻘــﺖ ﻓﺮﻣــﻮﺩ * ﮐــﻞ ﻣﻈــﺎﻫﺮ ﺣﻘﻴﻘــﺖ ﺑﻮﺩﻧــﺪ ﻭ ﺗﻌــﺎﻟﻴﻢ ﮐــﻞ ﺗﻮﺣﻴــﺪ ﻋــﺎﻟﻢ ﺍﻧﺴــﺎﻧﻰ ﻭ ﺍﻟﻔــﺖ ﻭ ﻣﺤﺒــﺖ ﻭ ﻳﮕــﺎﻧﮕﻰ ﻭ‬

‫ﺗﻨﺰﻳﻪ ﻭ ﺗﻘﺪﻳﺲ ﺍﺯ ﻇﻠﻤـﺎﺕ ﺍﻣﮑـﺎﻧﻰ ﻳﻌﻨـﻰ ﺍﺧـﺘﻼﻑ ﻭ ﻧـﺰﺍﻉ ﻭ ﺟـﺪﺍﻝ ﻭ ﻗﺘـﺎﻝ * ﭘـﺲ ﻣـﺎ ﮐـﻪ ﺑﻨـﺪﮔﺎﻥ ﺁﻥ ﺑﺰﺭﮔـﻮﺍﺭﺍﻧﻴﻢ ﭼـﺮﺍ ﺑﺎﻳـﺪ ﺍﺧـﺘﻼﻑ‬

‫ﮐﻨــﻴﻢ * ﭼــﺮﺍ ﺑﺎﻳــﺪ ﻧــﺰﺍﻉ ﻭ ﺟــﺪﺍﻝ ﻧﻤــﺎﺋﻴﻢ * ﺑﻨــﺪﮔﺎﻥ ﻳﮑﺨﺪﺍﻭﻧــﺪﻳﻢ ﻭ ﺟﻤﻴــﻊ ﻣﺸــﻤﻮﻝ ﺍﻟﻄــﺎﻑ ﺣﻀــﺮﺕ ﺭﺣﻤــﺎﻧﻰ * ﺧﺪﺍﻭﻧــﺪ ﺑــﺎ ﮐــﻞ ﺩﺭ‬

‫ﻧﻬﺎﻳﺖ ﺻﻠﺢ ﺍﺳﺖ ﻣﺎ ﭼﺮﺍ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺟﻨـﮓ ﻧﻤـﺎﺋﻴﻢ * ﺧﺪﺍﻭﻧـﺪ ﺑـﺎ ﮐـﻞ ﻣﻬﺮﺑﺎﻧﺴـﺖ ﻣـﺎ ﭼـﺮﺍ ﻧـﺎ ﻣﻬﺮﺑـﺎﻥ ﺑﺎﺷـﻴﻢ * ﺧﺪﺍﻭﻧـﺪ ﺧـﺎﻟﻖ ﮐـﻞ ﻭ‬

‫ﺭﺍﺯﻕ ﮐــﻞ ﻭ ﻣﺮﺑــﻰ ﮐــﻞ ﻭ ﺣــﺎﻓﻆ ﮐــﻞ ﺍﺳــﺖ ﻣــﺎ ﭼــﺮﺍ ﺍﺯ ﻳﮑــﺪﻳﮕﺮ ﺟــﺪﺍ ﻫﺴــﺘﻴﻢ * ﺳــﺒﺐ ﺍﻳﻨﺴــﺖ ﮐــﻪ ﺍﺳــﺎﺱ ﺍﺩﻳــﺎﻥ ﺍﻟﻬــﻰ ﺍﺯ ﻣﻴــﺎﻥ ﺭﻓﺘــﻪ ﻭ‬

‫ﻓﺮﺍﻣــﻮﺵ ﺷــﺪﻩ ﻭ ﺗﺸــﺒﺚ ﺑﺘﻘﺎﻟﻴــﺪ ﻣﻮﻫﻮﻣــﻪ ﮔﺸــﺘﻪ * ﻭ ﭼــﻮﻥ ﺗﻘﺎﻟﻴــﺪ ﻣﺨﺘﻠــﻒ ﺍﺳــﺖ ﺳــﺒﺐ ﺑﻐــﺾ ﻭ ﻋــﺪﺍﻭﺕ ﺑــﻴﻦ ﺑﺸــﺮ ﮔﺮﺩﻳــﺪﻩ* ﺍﻣــﺎ ﺍﮔــﺮ‬

‫ﺑﺎﺳﺎﺱ ﺍﺩﻳﺎﻥ ﺍﻟﻬﻰ ﻧﻈﺮ ﮐﻨﻴﻢ ﮐﻞ ﻳﮑﻰ ﺍﺳﺖ ﻭ ﺍﮔـﺮ ﺭﺟـﻮﻉ ﺑـﺂﻥ ﻧﻤـﺎﺋﻴﻢ ﮐـﻞ ﻣﺘﺤـﺪ ﻭ ﻣﺘﻔـﻖ ﻣﻴﺸـﻮﻳﻢ ﻭ ﻋﻠـﻢ ﻭﺣـﺪﺕ ﻋـﺎﻟﻢ ﺍﻧﺴـﺎﻧﻰ ﺩﺭ‬

‫ﺟﻤﻴﻊ ﺁﻓﺎﻕ ﻣﻮﺝ ﺯﻧﺪ *]‪[32‬‬

‫ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺑﻪ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ ﺗﻮﺻﻴﻪ ﻣﻲﻓﺮﻣﺎﻳﻨﺪ ﻛﻪ ﺍﺯ ﻇﻠﻢ ﻭ ﺳﺘﻢ ﻧﺴﺒﺖ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺑﭙﺮﻫﻴﺰﻧﺪ ﻭ ﻣﻬﺮﺑﺎﻥ ﻭ ﺑﺨﺸﻨﺪﻩ ﺑﺎﺷﻨﺪ‪:‬‬ ‫»ﻣﺘﻌــﺮﺽ ﻛﺴــﺎﻧﻲ ﻛــﻪ ﺑﺘــﻮ ﺿــﺮﺭ ﻧﻤﻲﺭﺳــﺎﻧﻨﺪ ﻣﺒــﺎﺵ‪ ،‬ﺭﻋﺎﻳــﺖ ﺿــﻌﻒ ﺯﻧــﺎﻥ ﺭﺍ ﺑﻨﻤــﺎ‪ ،‬ﺑــﻪ ﻛﻮﺩﻛــﺎﻥ ﻳــﺎ ﺍﻓــﺮﺍﺩ ﻣــﺮﻳﺾ ﺁﺳــﻴﺐ ﻣﺮﺳــﺎﻥ‪ ،‬ﺍﺯ‬ ‫ﻭﻳﺮﺍﻥ ﻛﺮﺩﻥ ﺧﺎﻧﻪ ﻛﺴﺎﻧﻲ ﻛﻪ ﻣﻘﺎﻭﻣﺘﻲ ﻧﺪﺍﺭﻧﺪ ﺑﭙﺮﻫﻴﺰ ﻭ ﻭﺳﻴﻠﻪ ﻣﻌﻴﺸﺖ ﺁﻧﺎﻥ ﺭﺍ ﺿﺎﻳﻊ ﻣﻜﻦ‪«.‬‬ ‫ﺯﻧــﺪﮔﻲ ﺷﺨﺼــﻲ ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﺧــﻮﺩ ﻧﻤﻮﻧــﻪ ﺍﻱ ﺍﺯ ﺍﻳــﻦ ﺗﻌــﺎﻟﻴﻢ ﺑــﻮﺩ ﺑﻄﻮﺭﻳﻜــﻪ ﻗﺎﺗــﻞ ﻳﻜــﻲ ﺍﺯ ﺩﺧﺘــﺮﺍﻧﺶ ﺭﺍ ﻣــﻮﺭﺩ ﺑﺨﺸــﺶ ﻗــﺮﺍﺭ ﺩﺍﺩ‪.‬‬ ‫ﻣﻬﺮﺑﺎﻧﻲ ﻭ ﺷﻔﻘﺖ ﺷﺎﻣﻞ ﺣﺎﻝ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻴﺰ ﻣﻲﮔﺮﺩﺩ ﺣﺎﻝ ﺁﻧﻜﻪ ﺑﺎ ﻫﻤﻨﻮﻋﺎﻥ ﺑﺎﻳﺪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺩﺏ ﻭ ﻣﺤﺒﺖ ﺭﻓﺘﺎﺭ ﻧﻤﻮﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺩﺭ ﺗــﻮﺭﺍﺕ ﺍﺳــﺖ ﮐــﻪ ﺧــﺪﺍ ﻓﺮﻣــﻮﺩ ﺍﻧﺴــﺎﻧﻰ ﺭﺍ ﺧﻠــﻖ ﮐــﻨﻢ ﺑﺼــﻮﺭﺕ ﻭ ﻣﺜــﺎﻝ ﺧــﻮﺩ ﻭ ﺩﺭ ﺣــﺪﻳﺚ ﺭﺳــﻮﻝ ﺍﻪﻠﻟ ﻣﻴﻔﺮﻣﺎﻳــﺪ ﺧﻠــﻖ ﺍﻪﻠﻟ ﺁﺩﻡ ﻋﻠــﻰ‬ ‫ﺻﻮﺭﺗﻪ ﻣﻘﺼﺪ ﺍﺯ ﺍﻳﻦ ﺻـﻮﺭﺕ ﺻـﻮﺭﺕ ﺭﺣﻤـﺎﻧﻰ ﺍﺳـﺖ ﻳﻌﻨـﻰ ﺍﻧﺴـﺎﻥ ﺻـﻮﺭﺕ ﺭﺣﻤـﺎﻥ ﺍﺳـﺖ ﻭ ﻣﻈﻬـﺮ ﺻـﻔﺎﺕ ﻳـﺰﺩﺍﻥ ﺧـﺪﺍ ﺣـﻲ ﺍﺳـﺖ‬ ‫ّ‬ ‫ﺍﻧﺴﺎﻥ ﻫﻢ ﺣﻲ ﺍﺳﺖ ﺧﺪﺍ ﺑﺼﻴﺮ ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﻫﻢ ﺑﺼﻴﺮ ﺍﺳﺖ ﺧﺪﺍ ﺳﻤﻴﻌﺴﺖ ﺍﻧﺴﺎﻥ ﻫـﻢ ﺳﻤﻴﻌﺴـﺖ ﺧـﺪﺍ ﻣﻘﺘـﺪﺭ ﺍﺳـﺖ ﺍﻧﺴـﺎﻥ ﻫـﻢ‬ ‫ّ‬ ‫ﻣﻘﺘــﺪﺭ ﺍﺳــﺖ‪ .‬ﭘــﺲ ﺍﻧﺴــﺎﻥ ﺁﻳــﺖ ﺭﺣﻤــﻦ ﺍﺳــﺖ ﺻــﻮﺭﺕ ﻭ ﻣﺜــﺎﻝ ﺍﻟﻬــﻰ ﺍﺳــﺖ ﻭ ﺍﻳــﻦ ﺗﻌﻤــﻴﻢ ﺩﺍﺭﺩ ﻭ ﺍﺧﺘﺼــﺎﺹ ﺑــﻪ ﺭﺟــﺎﻝ ﺩﻭﻥ ﻧﺴــﺎء‬ ‫ﻧﺪﺍﺭﺩ ﭼﻪ ﻧﺰﺩ ﺧﺪﺍ ﺫﮐﻮﺭ ﻭ ﺍﻧﺎﺛﻰ ﻧﻴﺴﺖ ﻫﺮ ﮐﺲ ﮐﺎﻣﻠﺘﺮ ﻣﻘ ّﺮﺏﺗﺮ ﺧﻮﺍﻩ ﻣﺮﺩ ﺑﺎﺷﺪ ﺧﻮﺍﻩ ﺯﻥ‪[33] .‬‬ ‫ﻭ ﻧﻴﺰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

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‫ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺗﻮﺭﺍﺕ ﻣﻴﻔﺮﻣﺎﻳـﺪ ﺍﻧﺴـﺎﻧﺮﺍ ﺑﺼـﻮﺭﺕ ﺧـﻮﺩ ﺧﻠـﻖ ﻧﻤـﻮﺩﻳﻢ ﻭ ﺩﺭ ﺍﻧﺠﻴـﻞ ﺟﻠﻴـﻞ ﻣﻴﻔﺮﻣﺎﻳـﺪ ﺍﻻﺏ ﻓـﻰ ﺍﻻﺑـﻦ ﻭ ﺍﻻﺑـﻦ ﻓـﻰ ﺍﻻﺏ *‬

‫ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺧﺪﺍ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺴﺎﻥ ﺳ ّﺮ ﻣﻦ ﺍﺳﺖ ﻭ ﻣﻦ ﺳ ّﺮ ﺍﻧﺴﺎﻥ * ﺣﻀﺮﺕ ﺑﻬﺎء ﺍﻪﻠﻟ ﻣﻴﻔﺮﻣﺎﻳـﺪ ) ﻓـﺆﺍﺩﮎ ﻣﻨﺰﻟـﻰ ﻃﻬّـﺮﻩ‬

‫ﻗﺪﺳﻪ ﻟﻈﻬﻮﺭﻯ ( * ﺍﻳﻨﮑﻠﻤﺎﺕ ﺟﻤﻴﻌﺎ ﺩﻻﻟﺖ ﺑﺮ ﺍﻳﻦ ﺩﺍﺭﺩ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺼﻮﺭﺕ ﻭ ﻣﺜﺎﻝ ﺍﻟﻬﻴﺴﺖ *]‪[34‬‬ ‫ﻟﻨﺰﻭﻟﻰ ﻭ ﻗﻠﺒﮏ ﻣﻨﻈﺮﻯ ّ‬

‫ﻳﻚ ﻣﺴﻠﻤﺎﻥ ﻭﻇﻴﻔﻪ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺣﻤﻠﻪ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﺧﻮﺩ ﺩﻓﺎﻉ ﻛﻨﺪ ﻭﻟﻲ ﻧﺒﺎﻳﺪ ﺧﻮﺩﺵ ﻣﺘﺠـﺎﻭﺯ ﺑﺎﺷـﺪ ﻳـﺎ ﺍﺯ ﺭﻭﻱ ﺗﻌﺼـﺐ ﻣﻮﺟـﺐ‬ ‫ﺧﻮﻧﺮﻳﺰﻱ ﮔﺮﺩﺩ‪» :‬ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺑﺎ ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﻪ ﺗﻮ ﺣﻤﻠﻪ ﻣﻲﻛﻨﻨﺪ ﺟﻬﺎﺩ ﻛـﻦ ﻭﻟـﻲ ﺩﺭ ﺩﺷـﻤﻨﻲ ﭘﻴﺸـﻘﺪﻡ ﻣﺒـﺎﺵ ﻛـﻪ ﺧﺪﺍﻭﻧـﺪ ﻣﺘﺠـﺎﻭﺯﻳﻦ‬ ‫ﺭﺍ ﺩﻭﺳﺖ ﻧﺪﺍﺭﺩ‪ ) «.‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﺁﻳﻪ ‪(186‬‬ ‫ﺣﻜﻢ ﺟﻬﺎﺩ ﺍﺯ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺣﻜﻮﻣﺖ ﺍﺳﺖ ﻛﻪ ﺑﻤﻨﻈﻮﺭ ﺣﻔﻆ ﺷﻬﺮﻭﻧﺪﺍﻥ ﺧﻮﺩ ﺍﺯ ﻣﻔﺎﺳﺪ ﺷﺮﻙ ﻭ ﺑﺖﭘﺮﺳﺘﻲ ﺻـﺎﺩﺭ ﻣﻲﻧﻤﺎﻳـﺪ‪ .‬ﻣﻬﻤﺘـﺮ ﺍﺯ‬ ‫ﻫﻤ ــﻪ ﺍﺷ ــﺎﺭﻩ ﺑ ــﻪ ﻟ ــﺰﻭﻡ ﻛﻮﺷ ــﺶ ﻓ ــﺮﺩﻱ ﺑ ــﺮﺍﻱ ﺳ ــﺮﻛﻮﺑﻲ ﻧﻔ ــﺲ ﺍﻣ ــﺎﺭﻩ ﻣﻲﺑﺎﺷ ــﺪ‪» :‬ﺑ ــﺎﻻﺗﺮﻳﻦ ﺟﻬ ــﺎﺩ ﺑ ــﺮﺍﻱ ﺍﻧﺴ ــﺎﻥ ﺗﺴ ــﻠﻂ ﺑ ــﺮ ﻧﻔ ــﺲ ﺧ ــﻮﺩ‬ ‫ﻣﻲﺑﺎﺷــﺪ‪ «.‬ﺣﻜــﻢ ﺟﻬــﺎﺩ ﺭﺍ ﻧﺒﺎﻳــﺪ ﺑــﻪ ﺗﺤﻤﻴــﻞ ﺩﻳــﻦ ﺍﺳــﻼﻡ ﺑــﺪﻳﮕﺮﺍﻥ ﻛــﻪ ﻣﻐــﺎﻳﺮ ﺩﺳــﺘﻮﺭ ﺑﺮﺩﺑــﺎﺭﻱ ﻭ ﺍﻏﻤــﺎﺽ ﻣﻲﺑﺎﺷــﺪ ﺗﻌﺒﻴــﺮ ﻧﻤــﻮﺩ‪» :‬ﻻ‬ ‫ﺍﻛﺮﺍﻩ ﻓﻲ ﺍﻟﺪﻳﻦ )ﺩﺭ ﺩﻳﻦ ﻧﺒﺎﻳﺪ ﺍﻛﺮﺍﻩ ﺑﺎﺷﺪ(« )ﺳﻮﺭﻩ ﺑﻘﺮﻩ ﺁﻳﻪ ‪(257‬‬ ‫ﺩﺭ ﺻــﺪﺭ ﺍﺳــﻼﻡ ﺍﻳــﻦ ﺍﺣﻜــﺎﻡ ﺑــﺎ ﺟــﺪﻳﺖ ﻛﺎﻣــﻞ ﺍﺟــﺮﺍ ﻣﻲﺷــﺪ ﭼﻨﺎﻧﭽــﻪ ﺩﺭ ﻛﺸــﻮﺭﻫﺎﻱ ﺍﺳــﻼﻣﻲ ﻣــﺮﺩﻡ ﺩﺭ ﭘــﺬﻳﺮﻓﺘﻦ ﺍﻳــﻦ ﺩﻳــﻦ ﺁﺯﺍﺩ ﺑﻮﺩﻧــﺪ‬ ‫ﻼ ﺑ ــﻴﺶ ﺍﺯ ﺳﻴﺼــﺪ ﺳــﺎﻝ ﭘ ــﺲ ﺍﺯ ﺁﻧﻜــﻪ ﻣﺼ ــﺮ ﺗﺤــﺖ ﺗﺴــﻠﻂ ﺍﺳ ــﻼﻡ ﺩﺭﺁﻣــﺪﻩ ﺑ ــﻮﺩ ﺍﻛﺜﺮﻳــﺖ ﻣــﺮﺩﻡ ﺁﻥ ﺑ ــﻪ ﺍﺳــﻼﻡ ﮔﺮﻭﻳﺪﻧ ــﺪ‪.‬‬ ‫ﺑﻄﻮﺭﻳﻜــﻪ ﻣــﺜ ً‬ ‫ﻫﻤﭽﻨـﻴﻦ ﻧﻜﺘـﻪ ﻗﺎﺑـﻞ ﺗﻮﺟــﻪ ﺁﻧﻜـﻪ ﺑـﺮﺍﻱ ﻗﺮﻥﻫــﺎ ﻳﻬﻮﺩﻳـﺎﻥ ﺗـﺮﺟﻴﺢ ﻣﻲﺩﺍﺩﻧـﺪ ﺩﺭ ﻗﻠﻤــﺮﻭ ﺣﻜﻮﻣﺖﻫـﺎﻱ ﺍﺳـﻼﻣﻲ ﺯﻧــﺪﮔﻲ ﻛﻨﻨـﺪ ﺗـﺎ ﺩﺭ ﻗﻠﻤــﺮﻭ‬

‫ﻣﺴﻴﺤﻴﺖ ‪ ،‬ﺣﻜﻮﻣﺖﻫﺎﻱ ﺍﺳﻼﻣﻲ ﺑﺎ ﻏﻴﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻫﻢ ﺑﻨﺎ ﺑﺮ ﺍﺻـﻞ ﺗﺴـﺎﻭﻱ ﺣﻘـﻮﻕ ﺭﻓﺘـﺎﺭ ﻣﻲﻛﺮﺩﻧـﺪ‪ ،‬ﮔﺮﭼـﻪ ﺁﻧﻬـﺎ ﺩﺭ ﺍﻧﺠـﺎﻡ ﺑﻌﻀـﻲ‬ ‫ﺍﻣ ــﻮﺭ ﻣﺘﻔ ــﺎﻭﺕ ﻭ ﻣﺴ ــﺘﺜﻨﻲ ﺑﻮﺩﻧ ــﺪ ﻣﺎﻧﻨ ــﺪ ﭘﺮﺩﺍﺧ ــﺖ »ﺟﺰﻳ ــﻪ« ﻛ ــﻪ ﻣﺎﻟﻴ ــﺎﺕ ﻣﺘﻮﺳ ــﻄﻲ ﺑ ــﻮﺩ ﻛ ــﻪ ﺩﺭ ﻣﻘﺎﺑ ــﻞ ﻣﻌﺎﻓﻴ ــﺖ ﺍﺯ ﺷ ــﺮﻛﺖ ﺩﺭ ﺟﻬ ــﺎﺩ‬ ‫ﻣﻲﭘﺮﺩﺍﺧﺘﻨﺪ ‪ ،‬ﻭ ﻳﺎ ﺑﺠﺎﻱ ﺯﻛﺎﺕ ﻣﺸﻤﻮﻝ ﻣﺎﻟﻴﺎﺕ ﻣﺨﺘﺼﺮﻱ ﻣﻲ ﺷﺪﻧﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫‪ ...‬ﺍﺯ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺍﻭّﻝ ﺗﺤ ّﺮﻯ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﺍﺳﺎﺱ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﻭ ﺣﻘﻴﻘﺖ ﻳﮑﻰ ﺍﺳـﺖ‪ .‬ﺣﻀـﺮﺕ ﺍﺑـﺮﺍﻫﻴﻢ‬ ‫ﺳــﺲ ﺣﻘﻴﻘــﺖ ﺑــﻮﺩ ﺣﻀــﺮﺕ ﻣﺤ ّﻤــﺪ ﻣــﺮﻭّﺝ ﺣﻘﻴﻘــﺖ ﺑــﻮﺩ‬ ‫ﻣﻨــﺎﺩﻯ ﺣﻘﻴﻘــﺖ ﺑــﻮﺩ ﺣﻀــﺮﺕ ﻣﻮﺳــﻰ ﺧــﺎﺩﻡ ﺣﻘﻴﻘــﺖ ﺑــﻮﺩ ﺣﻀــﺮﺕ ﻣﺴــﻴﺢ ﻣﺆ ّ‬ ‫ﺣﻀـﺮﺕ ﺍﻋﻠــﻰ ﻣﺒﺸّ ـﺮ ﺣﻘﻴﻘــﺖ ﺑـﻮﺩ ﻭ ﺣﻀــﺮﺕ ﺑﻬــﺎءﺍﻪﻠﻟ ﻧـﻮﺭ ﺣﻘﻴﻘــﺖ‪ .‬ﺣﻘﻴﻘـﺖ ﺍﺩﻳــﺎﻥ ﺍﻟﻬــﻰ ﻳﮑﻴﺴـﺖ ﺩﺭ ﺣﻘﻴﻘــﺖ ﺍﺧـﺘﻼﻑ ﻧﻴﺴــﺖ ﺍ ّﻣــﺎ‬ ‫ﺗﻘﺎﻟﻴــﺪ ﭼــﻮﻥ ﻣﺨﺘﻠــﻒ ﺍﺳــﺖ ﺳــﺒﺐ ﺍﺧــﺘﻼﻑ ﻭ ﺟــﺪﺍﻝ ﮔﺸــﺘﻪ ﺍﮔــﺮ ﺗﺤ ـ ّﺮﻯ ﺣﻘﻴﻘــﺖ ﻭ ﺗــﺮﮎ ﺗﻘﺎﻟﻴــﺪ ﺷــﻮﺩ ﺟﻤﻴــﻊ ﻣﻠــﻞ ﻣ ّﺘﺤــﺪ ﮔﺮﺩﻧــﺪ ﺯﻳــﺮﺍ‬ ‫ﺍﺧﺘﻼﻓﻰ ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﺩﻳﺎﻥ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺩﺭ ﺗﻘﺎﻟﻴﺪ ﺍﺳﺖ‪[35] .‬‬

‫ﺑﺮﺩﮔــﻲ ﻳﻜــﻲ ﺍﺯ ﺭﺳــﻮﻡ ﺍﺻــﻠﻲ ﺟﻮﺍﻣــﻊ ﺁﻥ ﺯﻣــﺎﻥ ﺑــﻮﺩ ﻭ ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﺩﺳــﺘﻮﺭﻱ ﺑــﺮ ﻟﻐــﻮ ﻓــﻮﺭﻱ ﺁﻥ ﺻــﺎﺩﺭ ﻧﻔﺮﻣﻮﺩﻧــﺪ ﻭﻟــﻲ ﺍﺯ ﺗﻌــﺎﻟﻴﻢ ﺁﻥ‬ ‫ﺣﻀــﺮﺕ ﺁﺷــﻜﺎﺭ ﺑــﻮﺩ ﻛــﻪ ﻧﻈــﺮ ﺑــﻪ ﻣﺤــﻮ ﺗــﺪﺭﻳﺠﻲ ﺁﻥ ﺩﺍﺷــﺘﻪﺍﻧﺪ ﺑﻄﻮﺭﻳﻜــﻪ ﺑﻄــﺮﻕ ﻣﺨﺘﻠــﻒ ﺁﺯﺍﺩ ﻧﻤــﻮﺩﻥ ﺑﺮﺩﮔــﺎﻥ ﺭﺍ ﺗﺸــﻮﻳﻖ ﻣﻲﻓﺮﻣﻮﺩﻧــﺪ ﻭ‬

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‫ﺧـ ــﻮﺩ ﺷﺨﺼـ ــﴼ ﺑـ ــﺎ ﺍﺯﺍﺩ ﻛـ ــﺮﺩﻥ ﺑﺮﺩﮔـ ــﺎﻥ ﺳﺮﻣﺸـ ــﻖ ﺩﻳﮕـ ــﺮﺍﻥ ﻭﺍﻗـ ــﻊ ﺷـ ــﺪﻧﺪ‪ .‬ﻫﻤﭽﻨـ ــﻴﻦ ﺁﺯﺍﺩ ﺳـ ــﺎﺯﻱ ﺑﺮﺩﮔـ ــﺎﻥ ﺭﺍ ﺍﺯ ﻣﻬﻤﺘـ ــﺮﻳﻦ ﺍﻋﻤـ ــﺎﻝ ﻧﻴـ ــﻚ‬ ‫ﻣﻲﺷﻤﺮﺩﻧﺪ ﻭ ﺑﻪ ﺑﺮﺩﮔﺎﻥ ﺍﻳﻦ ﺣﻖ ﺭﺍ ﺍﻋﻄﺎء ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﺁﺯﺍﺩﻱ ﺧـﻮﺩ ﺭﺍ ﺑﺨﺮﻧـﺪ‪ .‬ﻋـﻼﻭﻩ ﺑـﺮ ﺍﻳـﻦ ﺑـﻪ ﭘﻴـﺮﻭﺍﻥ ﺧـﻮﺩ ﺗﻔﻬـﻴﻢ ﻧﻤـﻮﺩﻩ ﺑﻮﺩﻧـﺪ‬ ‫ﻛ ــﻪ ﺩﺭ ﻧﻈ ـ ـﺮ ﺧﺪﺍﻭﻧ ــﺪ ﺑـ ــﺮﺩﻩ ﻭ ﺁﺯﺍﺩ ﻳﻜﺴ ــﺎﻥ ﻣﻲﺑﺎﺷـ ــﺪ‪ .‬ﺑ ــﺮ ﺍﺛـ ــﺮ ﺍﻳـ ــﻦ ﺗﻌ ــﺎﻟﻴﻢ ﺁﺯﺍﺩﻱ ﺧﻮﺍﻫﺎﻧـ ــﻪ ﺑﺮﺩﮔ ــﺎﻥ ﻓﻘـ ــﻂ ﺑﻜﺎﺭﻫ ــﺎﻱ ﭘﺴـ ــﺖ ﮔﻤـ ــﺎﺭﺩﻩ‬ ‫ﻧﻤﻲﺷﺪﻧﺪ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻱ ﺍﺳﻼﻣﻲ ﺁﻧﻬﺎ ﺍﻛﺜﺮﴽ ﺑﻤﻘﺎﻣﺎﺕ ﻣﻬﻢ ﻧﻴﺰ ﻣﻲﺭﺳﻴﺪﻧﺪ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻣــﺮﻭﺯ ﻫــﺮ ﮐﺴــﻰ ﺑﻮﺣــﺪﺕ ﺑﺸــﺮ ﺧــﺪﻣﺖ ﮐﻨــﺪ ﺩﺭ ﺩﺭﮔــﺎﻩ ﺍﺣــﺪﻳﺖ ﻣﻘﺒــﻮﻝ ﺍﺳــﺖ * ﺯﻳــﺮﺍ ﺟﻤﻴــﻊ ﺍﻧﺒﻴــﺎﻯ ﺍﻟﻬــﻰ ﺩﺭ ﻭﺣــﺪﺕ ﻋــﺎﻟﻢ ﺍﻧﺴــﺎﻧﻰ‬

‫ﮐﻮﺷﻴﺪﻧﺪ ﻭ ﺧﺪﻣﺖ ﺑﻌﺎﻟﻢ ﺍﻧﺴﺎﻧﻰ ﮐﺮﺩﻧﺪ * ﺯﻳﺮﺍ ﺍﺳﺎﺱ ﺗﻌـﺎﻟﻴﻢ ﺍﻟﻬـﻰ ﻭﺣـﺪﺕ ﻋـﺎﻟﻢ ﺍﻧﺴﺎﻧﻴﺴـﺖ * ﺣﻀـﺮﺕ ﻣﻮﺳـﻰ ﺧـﺪﻣﺖ ﺑﻮﺣـﺪﺕ‬

‫ﺍﻧﺴﺎﻧﻰ ﻧﻤﻮﺩ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭﺣـﺪﺕ ﻋـﺎﻟﻢ ﺍﻧﺴـﺎﻧﻰ ﺗﺄﺳـﻴﺲ ﮐـﺮﺩ ﺣﻀـﺮﺕ ﻣﺤﻤـﺪ ﺍﻋـﻼﻥ ﻭﺣـﺪﺕ ﺍﻧﺴـﺎﻧﻰ ﻧﻤـﻮﺩ ﺍﻧﺠﻴـﻞ ﻭ ﺗـﻮﺭﺍﺕ ﻭ‬

‫ﻗــﺮﺁﻥ ﺍﺳــﺎﺱ ﻭﺣــﺪﺕ ﺍﻧﺴــﺎﻧﻰ ﺗﺄﺳــﻴﺲ ﻧﻤﻮﺩﻧــﺪ * ﺷــﺮﻳﻌﺖ ﺍﻪﻠﻟ ﻳﮑــﻰ ﺍﺳــﺖ ﻭ ﺩﻳــﻦ ﺍﻪﻠﻟ ﻳﮑــﻰ ﻭ ﺁﻥ ﺍﻟﻔــﺖ ﻭ ﻣﺤﺒــﺖ ﺍﺳــﺖ * ﺣﻀــﺮﺕ‬

‫ﺑﻬـﺎء ﺍﻪﻠﻟ ﺗﺠﺪﻳــﺪ ﺗﻌــﺎﻟﻴﻢ ﺍﻧﺒﻴــﺎ ﻓﺮﻣــﻮﺩ ﻭ ﺍﺳــﺎﺱ ﺩﻳــﻦ ﺍﻪﻠﻟ ﺭﺍ ﺍﻋــﻼﻥ ﻧﻤــﻮﺩ ﻣﻠــﻞ ﻣﺨﺘﻠﻔــﻪ ﺭﺍ ﺑﻬــﻢ ﺍﻟﻔــﺖ ﺩﺍﺩ ﺍﺩﻳــﺎﻥ ﻣﺨﺘﻠﻔــﻪ ﺭﺍ ﺑــﺎ ﻫــﻢ ﺟﻤــﻊ‬

‫ﻧﻤ ــﻮﺩ *ﺍﻧﺠﻤ ــﻦ ﻣ ــﺎ ﺍﻧﺠﻤ ــﻦ ﺭﻭﺣﺎﻧﻴﺴ ــﺖ ﻭ ﺑﺠﻬ ــﺖ ﺗﻮﺟ ــﻪ ﺑﻤﻠﮑـ ـﻮﺕ ﺭﺑ ــﺎﻧﻰ ﻭ ﺣﺼ ــﻮﻝ ﺍﺣﺴﺎﺳ ــﺎﺕ ﺭﻭﺣ ــﺎﻧﻰ ﻭ ﺗﺮﻭﻳﺠﻮﺣ ــﺪﺕ ﻋ ــﺎﻟﻢ‬

‫ﺍﻧﺴـﺎﻧﻰ ﺗــﺎ ﺑﮑﻮﺷـﻴﻢ ﮐــﻪ ﺗﻌﺼـﺐ ﺍﺯ ﺑــﻴﻦ ﻣﻠــﻞ ﻭ ﻣـﺬﺍﻫﺐ ﺯﺍﺋــﻞ ﮔـﺮﺩﺩ ﻭ ﻣﺤﺒــﺖ ﺩﺭ ﺟﻤﻴـﻊ ﻗﻠــﻮﺏ ﺣﻠــﻮﻝ ﻧﻤﺎﻳـﺪ * ﻟﻬــﺬﺍ ﺍﻣﻴـﺪﻭﺍﺭﻡ ﮐــﻪ ﺍﻳــﻦ‬

‫ﺍﻧﺠﻤﻦ ﺩﺭ ﺩﺭﮔﺎﻩ ﺍﺣﺪﻳﺖ ﺍﺯ ﺳﺎﺋﺮﺍﻧﺠﻤﻨﻬﺎ ﻣﻘﺒﻮﻝ ﻭ ﻣﻤﺘﺎﺯ ﺑﺎﺷﺪ *]‪[36‬‬

‫ﻫﻤﭽﻨــﻴﻦ ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﺳــﻌﻲ ﻧﺪﺍﺷــﺘﻨﺪ ﻛــﻪ ﺗﺴــﺎﻭﻱ ﺯﻥ ﻭ ﻣــﺮﺩ ﺭﺍ ﺑــﻪ ﺟﺎﻣﻌــﻪﺍﻱ ﻛــﻪ ﺑﻠﺤــﺎﻅ ﺁﺩﺍﺏ ﻭ ﺳــﻨﻦ ﺩﻳﺮﻳﻨــﻪ ﻗــﻮﻣﻲ‪ ،‬ﻫﻴﭽﮕﻮﻧــﻪ‬ ‫ﺁﻣﺎﺩﮔﻲ ﺑﺮﺍﻱ ﭼﻨﻴﻦ ﺗﻐﻴﻴﺮ ﺑﺰﺭﮔﻲ ﻧﺪﺍﺷﺖ ﺑﺰﻭﺭ ﺗﺤﻤﻴﻞ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣـﺎﻝ ﺑﺴـﻴﺎﺭﻱ ﺍﺯ ﺗﻌـﺎﻟﻴﻢ ﺍﺳـﻼﻡ ﺩﺭ ﺟﻬـﺖ ﭘﻴﺸـﺒﺮﺩ ﺣﻘـﻮﻕ ﺯﻧـﺎﻥ‬ ‫ﻭ ﺭﻋﺎﻳــﺖ ﺍﺣﺘــﺮﺍﻡ ﺁﻧــﺎﻥ ﻣﻲﺑﺎﺷــﺪ‪ ،‬ﺑﻄﻮﺭﻳﻜــﻪ ﺩﺭ ﺻــﺪﺭ ﺍﺳــﻼﻡ ﺩﺭ ﻛﺸــﻮﺭﻫﺎﻱ ﺍﺳــﻼﻣﻲ ﺯﻧــﺎﻥ ﺩﺭ ﺷــﺮﺍﻳﻄﻲ ﺑﻤﺮﺍﺗــﺐ ﺑﻬﺘــﺮ ﺍﺯ ﺳــﺎﻳﺮ ﺟﻮﺍﻣــﻊ‬ ‫ﺁﻥ ﺯﻣﺎﻥ ﺯﻧﺪﮔﻲ ﻣﻲﻛﺮﺩﻧـﺪ‪ .‬ﺁﻧﻬـﺎ ﻣﺎﻧﻨـﺪ ﻣـﺮﺩﺍﻥ ﺍﺯ ﺣـﻖ ﻣﺎﻟﻜﻴـﺖ ﺑﺮﺧـﻮﺭﺩﺍﺭ ﺑﻮﺩﻧـﺪ ﻭ ﻣـﻲ ﺗﻮﺍﻧﺴـﺘﻨﺪ ﺍﻣـﻮﺍﻝ ﺭﺍ ﺑـﻪ ﺍﺭﺙ ﺑﺒﺮﻧـﺪ ﻭ ﻳـﺎ ﺧﺮﻳـﺪ ﻭ‬ ‫ﻓــﺮﻭﺵ ﻧﻤﺎﻳﻨــﺪ‪ .‬ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﻓﺮﻣﻮﺩﻧــﺪ ﻛــﻪ ﺑــﺎ ﺯﻧــﺎﻥ ﺑﺎﻳــﺪ ﺑــﺎ ﺍﺣﺘــﺮﺍﻡ ﺭﻓﺘــﺎﺭ ﻧﻤــﻮﺩ ﻭﻟــﻲ ﺑــﺮﺍﻱ ﺍﻳﻨﻜــﻪ ﺍﻳــﻦ ﺍﺣﺘــﺮﺍﻡ ﺭﺍ ﺩﺭ ﺟﺎﻣﻌــﻪ ﻧﻴﻤ ـﻪ‬ ‫ﻭﺣﺸﻲ ﺁﻥ ﺯﻣﺎﻥ ﺍﻣﻜﺎﻥﭘﺬﻳﺮ ﻧﻤﺎﻳﻨﺪ ﺑﻪ ﺯﻧﺎﻥ ﺗﻮﺻﻴﻪ ﻓﺮﻣﻮﺩﻧـﺪ ﻛـﻪ ﺳـﻌﻲ ﻛﻨﻨـﺪ ﭘﻮﺷـﻴﺪﻩ ﺑﺎﺷـﻨﺪ ﻭ ﺯﻳﺒـﺎﺋﻲ ﺧـﻮﺩ ﺭﺍ ﺩﺭ ﻣﻌـﺮﺽ ﺩﻳـﺪ ﻭ ﺗﻮﺟـﻪ‬ ‫ﻣﺮﺩﻡ ﻗﺮﺍﺭ ﻧﺪﻫﻨﺪ‪ .‬ﺩﺭ ﻳﻚ ﺟﺎﻣﻌﻪ ﺧﺸﻦ ﺑﺪﻭﻱ ﺗﻌﺪﺩ ﺯﻭﺟﺎﺕ )ﭘﻠﻲ ﮔـﺎﻣﻲ( ﺧـﻮﺩ ﻃﺮﻳـﻖ ﻣﻨﺎﺳـﺒﻲ ﺑـﺮﺍﻱ ﻣﺤﺎﻓﻈـﺖ ﺯﻧـﺎﻥ ﺑـﻮﺩ ﻭ ﺑـﺎ ﺗﻮﺟـﻪ‬ ‫ﺑﻪ ﺍﻳﻦ ﺍﻣﺮ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺍﺩﺍﻣﻪ ﺍﻳﻦ ﺭﻭﺵ ﺭﺍ ﺑﺮﺍﻱ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ ﺟﺎﻳﺰ ﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺣـﺎﻝ ﺑـﻪ ﺁﻧـﺎﻥ ﺍﺟـﺎﺯﻩ ﺩﺍﺩﻩ ﻧﻤﻴﺸـﺪ ﻛـﻪ ﺑـﻴﺶ ﺍﺯ‬ ‫ﭼﻬــﺎﺭ ﺯﻥ ﺗﻮﺃﻣــﴼ ﺩﺍﺷــﺘﻪ ﺑﺎﺷــﻨﺪ ﻭ ﺑﻮﺿــﻮﺡ ﺍﻛﺘﻔــﺎ ﻧﻤــﻮﺩﻥ ﺑــﻪ ﻳــﻚ ﻫﻤﺴــﺮ ﺭﺍ ﺍﺭﺟــﺢ ﻣﻲﺩﺍﻧﺴــﺘﻨﺪ‪» :‬ﻣﻲﺗﻮﺍﻧﻴــﺪ ﺑــﺎ ﺩﻭ ﻳــﺎ ﺳــﻪ ﻳــﺎ ﭼﻬــﺎﺭ ﺯﻥ‬ ‫ﺍﺯﺩﻭﺍﺝ ﻛﻨﻴــﺪ ﻭﻟــﻲ ﺍﮔــﺮ ﺑــﻴﻢ ﺁﻥ ﻣــﻲﺭﻭﺩ ﻛــﻪ ﻧﺘﻮﺍﻧﻴــﺪ ﻋــﺪﺍﻟﺖ ﺭﺍ ﺩﺭ ﺑــﻴﻦ ﺁﻧ ـﺎﻥ ﺭﻋﺎﻳــﺖ ﻧﻤﺎﺋﻴــﺪ ﭘــﺲ ﻓﻘــﻂ ﺑــﻪ ﻳﻜــﻲ ﺍﻛﺘﻔــﺎ ﻛﻨﻴــﺪ‪) «.‬ﺳــﻮﺭﻩ‬ ‫ﻧﺴﺎء ﺁﻳﻪ ‪(3‬‬

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‫ﮔﺬﺷ ــﺘﻪ ﺍﺯ ﺗﺄﻛﻴـ ــﺪ ﻓـ ــﺮﺍﻭﺍﻥ ﺑـ ــﻪ ﭘﺎﻛـ ــﺪﺍﻣﻨﻲ ﻭ ﺗﻘ ــﻮﺍ‪ ،‬ﺣﻀـ ــﺮﺕ ﻣﺤﻤـ ــﺪ ﻫﻤﭽﻨـ ــﻴﻦ ﻧﻈﺎﻓـ ــﺖ ﺭﺍ ﺗ ــﺮﻭﻳﺞ ﻧﻤـ ــﻮﺩﻩ ﻭ ﺷـ ــﺮﺏ ﻣﺴـ ــﻜﺮﺍﺕ‪ ،‬ﻗﻤـ ــﺎﺭ‪،‬‬ ‫ﺭﺑﺎﺧﻮﺍﺭﻱ ﻭ ﺳﺎﻳﺮ ﺍﻋﻤﺎﻝ ﻧﺎﭘﺴﻨﺪ ﺭﺍ ﻣﻨﻊ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺗﺤﺼﻴﻞ ﻋﻠﻮﻡ ﻧﻴﺰ ﺑﺎ ﺗﺄﻛﻴﺪ ﺗﻮﺻﻴﻪ ﺷـﺪﻩ ﺍﺳـﺖ‪ .‬ﺩﺍﻧﺸـﮕﺎﻫﻬﺎﻱ ﺑـﺰﺭﮒ ﺍﻣﭙﺮﺍﻃـﻮﺭﻱ‬ ‫ﺍﺳﻼﻡ ﺩﺭ ﻗﺮﻭﻥ ﺑﻌﺪﻱ ﺟﺰﻭ ﻣﻔﺎﺧﺮ ﺍﺳﻼﻣﻲ ﺑﺸﻤﺎﺭ ﻣﻲﺭﻭﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺫﺍﺕ ﺍﻟﻬــﻰ ﻟــﻢ ﻳــﺰﻝ ﻭ ﻻ ﻳــﺰﺍﻝ ﻇﻬــﻮﺭ ﺁﻥ ﻋــﻴﻦ ﺑﻄــﻮﻥ ﺍﻭ ﺍﺳــﺖ ﻭ ﺑﻄــﻮﻥ ﺍﻭ ﻋــﻴﻦ ﻇﻬــﻮﺭ ﺍﻭ ﺍﺳــﺖ ﻭ ﺁﻧﭽــﻪ ﺍﺯ ﻇﻬــﻮﺭ ﺍﻪﻠﻟ ﺫﻛــﺮ ﻣﻴﺸــﻮﺩ ﻣــﺮﺍﺩ‬ ‫ﺷﺠﺮﻩ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﻛﻪ ﺩﻻﻟﺖ ﻧﻤﻴﻜﻨﺪ ّ‬ ‫ﺍﻻ ﺑﺮ ﺍﻭ ﻭ ﺍﻭﻥ ﺷﺠﺮﻩ ﺍﺳﺖ ﻛﻪ ﻣﺮﺳﻞ ﻛـﻞّ ﺭﺳـﻞ ﻭ ﻣﻨـﺰﻝ ﻛـﻞّ ﻛﺘـﺐ ﺑـﻮﺩﻩ ﻭ ﻫﺴـﺖ ﻭ ﺍﻭ ﻟـﻢ‬ ‫ﻳــﺰﻝ ﻭ ﻻ ﻳــﺰﺍﻝ ﻋــﺮﺵ ﻇﻬــﻮﺭ ﻭ ﺑﻄــﻮﻥ ﺍﻭ ﺩﺭ ﻣﻴــﺎﻥ ﻫﻤــﻴﻦ ﺧﻠــﻖ ﺑــﻮﺩﻩ ﻛــﻪ ﺩﺭ ﻫــﺮ ﺯﻣــﺎﻥ ﺑﺂﻧﭽــﻪ ﺧﻮﺍﺳــﺘﻪ ﻇــﺎﻫﺮ ﻓﺮﻣــﻮﺩﻩ ﭼﻨﺎﻧﭽــﻪ ﺣــﻴﻦ ﻧــﺰﻭﻝ‬ ‫ﻗــﺮﺁﻥ ﺑﻈﻬــﻮﺭ ﻣﺤ ّﻤــﺪ )ﺹ( ﺍﻇﻬــﺎﺭ ﻗــﺪﺭﺕ ﺧــﻮﺩ ﻓﺮﻣــﻮﺩﻩ ﻭ ﺣــﻴﻦ ﻧــﺰﻭﻝ ﺑﻴــﺎﻥ ﺑﻨﻘﻄــﻪ ﺑﻴــﺎﻥ ﺍﻇﻬــﺎﺭ ﻗــﺪﺭﺕ ﺧــﻮﺩ ﻓﺮﻣــﻮﺩﻩ ﻭ ﺩﺭ ﻧــﺰﺩ ﻇﻬــﻮﺭ ﻣــﻦ‬ ‫ﻳﻈﻬﺮﻩ ﺍﻪﻠﻟ ﺑﺎﻭ ﺍﺛﺒﺎﺕ ﺩﻳﻦ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﻓﺮﻣﻮﺩ ﻛﻴﻒ ﻳﺸﺎء ﺑﻤﺎ ﻳﺸﺎء ﻟﻤﺎ ﻳﺸﺎء‪[37] .‬‬

‫ﺩﺭ ﻏــﺮﺏ ﺗﻌﺼــﺐ ﻭ ﺧﺼــﻮﻣﺖ ﺷــﺪﻳﺪﻱ ﻧﺴــﺒﺖ ﺑــﻪ ﺍﺳــﻼﻡ ﻭﺟــﻮﺩ ﺩﺍﺷــﺘﻪ ﺍﺳــﺖ ﻛــﻪ ﺍﺯ ﺟﻨﮕﻬــﺎ ﻭ ﻣﺒــﺎﺭﺯﺍﺕ ﻛﺸــﻮﺭﻫﺎﻱ ﻣﺴــﻴﺤﻲ ﺍﺭﻭﭘــﺎ‬ ‫ﻋﻠﻴــﻪ ﻣﻤﺎﻟــﻚ ﺍﺳــﻼﻣﻲ ﺩﺭ ﻗــﺮﻭﻥ ﻭﺳــﻄﻲ ﺳﺮﭼﺸــﻤﻪ ﻣﻲﮔﻴــﺮﺩ‪ .‬ﻫــﺪﻑ ﺑﻴﺸــﺘﺮ ﺍﻳــﻦ ﺧﺼــﻮﻣﺖﻫﺎ ﺷــﺨﺺ ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﻣﻲﺑﺎﺷــﺪ ﻛــﻪ‬ ‫ﻣﺴﻴﺤﻴﺎﻥ ﺳﻌﻲ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺍﺯ ﻃﺮﻳﻖ ﺗﻬﻤﺖ ﻭ ﺍﻓﺘﺮﺍ ﻣﻘـﺎﻡ ﺍﻳﺸـﺎﻥ ﺭﺍ ﺩﺭ ﺍﺫﻫـﺎﻥ ﻣﺨـﺪﻭﺵ ﻧﻤـﻮﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﭘﻴـﺎﻣﺒﺮﻱ ﻛـﺎﺫﺏ ﻣﻌﺮﻓـﻲ ﻧﻤﺎﻳﻨـﺪ‪.‬‬ ‫ﺑــﺎﻳﻦ ﺗﺮﺗﻴــﺐ ﮔﻔﺘﻪﺍﻧــﺪ ﻛــﻪ ﺗﻌــﺎﻟﻴﻢ ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﺍﺻــﺎﻟﺖ ﻧﺪﺍﺷــﺘﻪ ﻭ ﺍﻛﺜــﺮ ﺁﻧﻬــﺎ ﺭﺍ ﺍﺯ ﺍﻧﺠﻴــﻞ ﻭ ﺳــﺎﻳﺮ ﻣﻨــﺎﺑﻊ ﮔﺮﻓﺘــﻪ ﻭ ﺍﻳﻨﻜــﻪ ﺍﻭ ﺑﻜﻤ ـﻚ‬ ‫ﺷﻤﺸــﻴﺮ ﺩﻳــﻦ ﺧــﻮﺩ ﺭﺍ ﺍﻧﺘﺸــﺎﺭ ﻧﻤــﻮﺩﻩ ﺍﺳــﺖ )ﺑــﺎ ﺍﺷــﺎﺭﻩ ﺑــﻪ ﺍﻳــﻦ ﻭﺍﻗﻌﻴــﺖ ﻛــﻪ ﺍﻭ ﺳــﻴﺰﺩﻩ ﺯﻥ ﺩﺍﺷــﺘﻪ ﺍﺳــﺖ(‪ .‬ﺍﻣــﺎ ﻣﻄﺎﻟﻌــﻪ ﺷــﺮﺡ ﺣﻴــﺎﺕ ﻭ‬ ‫ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﻛﺬﺏ ﺍﻳﻦ ﺍﺗﻬﺎﻣﺎﺕ ﺭﺍ ﻭﺍﺿﺢ ﻭ ﺭﻭﺷﻦ ﻣﻲﺳـﺎﺯﺩ‪ .‬ﺑﺴـﻴﺎﺭﻱ ﺍﺯ ﺗﻌـﺎﻟﻴﻢ ﺍﻭ ﺍﺯ ﺟﻤﻠـﻪ ﺁﺯﺍﺩﻱ ﺍﻋﺘﻘـﺎﺩﺍﺕ ﻣـﺬﻫﺒﻲ ﻭ‬ ‫ﻼ ﺑﻴﺴــﺎﺑﻘﻪ ﺍﺳــﺖ‪ .‬ﺍﮔــﺮ ﺍﻳــﻦ ﺩﻳــﻦ ﻇﻬــﻮﺭﻱ ﻣﺴــﺘﻘﻞ ﻭ ﺍﻟﻬــﻲ ﻧﺒــﻮﺩ ﻭ ﺻــﺮﻓﴼ ﻳــﻚ ﺟﻨــﺒﺶ ﺍﺻــﻼﺡﮔﺮﺍ‬ ‫ﺍﺩﺍﺭﻩ ﺍﻣــﻮﺭ ﻣﻤﻠﻜــﺖ ﺩﺭ ﻧــﻮﻉ ﺧــﻮﺩ ﻛــﺎﻣ ً‬ ‫ﺑﺸﻤﺎﺭ ﻣﻲﺭﻓـﺖ ﻫﺮﮔـﺰ ﻧﻤﻲﺗﻮﺍﻧﺴـﺖ ﺩﺍﺭﺍﻱ ﻛﺘـﺎﺑﻲ ﺑﻘـﺪﺭﺕ ﻗـﺮﺁﻥ ﺑﺎﺷـﺪ ﻭ ﻣﻨﺸـﺄ ﺗﻤـﺪﻧﻲ ﭼﻨـﺎﻥ ﺩﺭﺧﺸـﺎﻥ ﻭﺍﻗـﻊ ﮔـﺮﺩﺩ‪ .‬ﻣﻮﻓﻘﻴـﺖ ﺍﺳـﻼﻡ‬ ‫ﻣـﺪﻳﻮﻥ ﺳــﺎﺩﮔﻲ ﻭ ﻗـﺪﺭﺕ ﺗﻌــﺎﻟﻴﻤﺶ ﺩﺭ ﺟـﺬﺏ ﻧﻔــﻮﺱ ﺍﺳـﺖ‪ ،‬ﻧــﻪ ﺗﻬﺪﻳـﺪ ﺷﻤﺸــﻴﺮ ﻛـﻪ ﺑﻨــﺎ ﺑﻔﺮﻣـﻮﺩﻩ ﺣﻀــﺮﺕ ﻣﺤﻤـﺪ ﻓﻘــﻂ ﺑﺎﻳـﺪ ﺩﺭ ﺩﻓــﺎﻉ‬ ‫ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ .‬ﺩﺭ ﻣﻮﺭﺩ ﺍﺗﻬﺎﻡ ﻣﺮﺑﻮﻁ ﺑﻪ ﺩﺍﺷﺘﻦ ﺯﻧﺎﻥ ﻣﺘﻌﺪﺩ ﻭ ﺷﻬﻮﺕﺭﺍﻧﻲ‪ ،‬ﺑﺎﻳـﺪ ﺗﻮﺟـﻪ ﺩﺍﺷـﺖ ﻛـﻪ ﺣﻀـﺮﺕ ﻣﺤﻤـﺪ ﺗـﺎ ﺳـﻦ‬ ‫ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﺳـﺎﻟﮕﻲ ﺍﺯﺩﻭﺍﺝ ﻧﻜـﺮﺩ ﻭ ﺑﻌـﺪ ﻫـﻢ ﺑـﺎ ﺯﻧـﻲ ﺍﺯﺩﻭﺍﺝ ﻧﻤـﻮﺩ ﻛـﻪ ﺷـﺎﻧﺰﺩﻩ ﺳـﺎﻝ ﺍﺯ ﺧـﻮﺩﺵ ﺑﺰﺭﮔﺘـﺮ ﺑـﻮﺩ ﻭ ﺗـﺎ ﭘـﺲ ﺍﺯ ﻭﻓـﺎﺕ ﺍﻭ‬

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‫ﺯﻭﺟــﻪ ﺩﻳﮕــﺮﻱ ﺍﺧﺘﻴــﺎﺭ ﻧﻜــﺮﺩ ﻭ ﺣﺘــﻲ ﺁﻥ ﻣﻮﻗــﻊ ﻫــﻢ ﺯﻧــﺎﻧﻲ ﺭﺍ ﻛــﻪ ﺑــﻪ ﻫﻤﺴــﺮﻱ ﺍﻧﺘﺨــﺎﺏ ﻣﻲﻛــﺮﺩ ﻏﺎﻟﺒــﴼ ﺯﻧــﺎﻥ ﺑﻴــﻮﻩ ﺍﺻــﺤﺎﺑﺶ ﺑﻮﺩﻧــﺪ ﻛــﻪ‬ ‫ﻻ ﺟﻨﺒﻪ ﺳﻴﺎﺳﻲ ﺩﺍﺷﺘﻪ ﻭ ﺑﺨﺎﻃﺮ ﻣﺼﺎﻟﺢ ﻣﻤﻠﻜﺖ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻨﻈﻮﺭ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺣﻤﺎﻳﺖ ﺍﺯ ﺁﻧﺎﻥ ﺑﻮﺩ ﻭ ﻳﺎ ﺍﻳﻨﻜﻪ ﺍﺯﺩﻭﺍﺝ ﺍﺻﻮ ً‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫" ﺍ ّﻣــﺎ ﺣﻀــﺮﺕ ﻣﺤ ّﻤــﺪ‪ .‬ﺍﻫــﻞ ﺍﺭﻭﭘــﺎ ﻭ ﺁﻣﺮﻳﮑــﺎ ﺑﻌﻀــﻰ ﺭﻭﺍﻳــﺎﺕ ﺍﺯ ﺣﻀــﺮﺕ ﺭﺳــﻮﻝ ﺷــﻨﻴﺪﻩ ﺍﻧــﺪ ﻭ ﺻــﺪﻕ ﺍﻧﮕﺎﺷــﺘﻪ ﺍﻧــﺪ‪ .‬ﻭ ﺣــﺎﻝ ﺁﻧﮑــﻪ‬

‫ﻗﺴﻴﺴﻬﺎ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﻌﻀﻰ ﺍﺯ ﺟﻬﻠﻪ ﺍﺳﻼﻡ ﺭﻭﺍﻳﺘﻬﺎﻯ ﺑـﻰ ﺍﺻـﻞ ﺍﺯ ﺣﻀـﺮﺕ‬ ‫ﺭﺍﻭﻯ ﻳﺎ ﺟﺎﻫﻞ ﺑﻮﺩﻩ ﻭ ﻳﺎ ﻣﺒﻐﺾ ﻭ ﺍﮐﺜﺮ ﺭﺍﻭﻳﻬﺎ ّ‬

‫ﻼ ﺑﻌﻀـﻰ ﺍﺯ ﻣﺴـﻠﻤﺎﻧﺎﻥ ﺟﺎﻫـﻞ ﮐﺜـﺮﺕ ﺯﻭﺟـﺎﺕ ﺭﺍ ﻣـﺪﺍﺭ ﻣﻤـﺪﻭﺣﻴّﺖ ﺩﺍﻧﺴـﺘﻪ‬ ‫ﻣﺤ ّﻤﺪ ﻧﻘﻞ ﮐﺮﺩﻩ ﺍﻧﺪ ﻭ ﺑﺨﻴﺎﻝ ﺧﻮﺩ ﻣﺪﺡ ﺩﺍﻧﺴﺘﻪ ﺍﻧـﺪ‪ .‬ﻣـﺜ ً‬

‫ﺍﻧﺪ ﻭ ﮐﺮﺍﻣﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺯﻳﺮﺍ ﺍﻳﻦ ﻧﻔﻮﺱ ﺟﺎﻫﻠﻪ ﺗﮑﺜّﺮ ﺯﻭﺟﺎﺕ ﺭﺍ ﺍﺯ ﻗﺒﻴﻞ ﻣﻌﺠﺰﺍﺕ ﺷﻤﺮﺩﻩ ﺍﻧﺪ‪.‬‬

‫ﻗﺴﻴﺴــﻰ ﮔﻔﺘــﻪ ﮐــﻪ ﺩﻟﻴــﻞ ﺑﺰﺭﮔــﻮﺍﺭﻯ‬ ‫ﻭ ﺍﺳــﺘﻨﺎﺩ ﻣــﻮ ّﺭﺧﻴﻦ ﺍﺭﻭﭘــﺎ ﺍﮐﺜــﺮﺵ ﺑــﺮ ﺍﻗــﻮﺍﻝ ﺍﻳــﻦ ﻧﻔــﻮﺱ ﺟﺎﻫﻠــﻪ ﺍﺳــﺖ‪ .‬ﻣــﺜ ً‬ ‫ﻼ ﺷــﺨﺺ ﺟــﺎﻫﻠﻰ ﺩﺭ ﻧــﺰﺩ ّ‬

‫ﺷﺪﺕ ﺷﺠﺎﻋﺖ ﻭ ﺧﻮﻧﺮﻳﺰﻯ ﺍﺳﺖ ﻭ ﻳﮏ ﺷﺨﺺ ﺍﺯ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ ﻣﺤ ّﻤـﺪ ﺩﺭ ﻳـﮏ ﺭﻭﺯ ﺻـﺪ ﻧﻔـﺮ ﺭﺍ ﺩﺭ ﻣﻴـﺪﺍﻥ ﺣـﺮﺏ ﺳـﺮ ﺍﺯ ﺗـﻦ‬ ‫ّ‬

‫ﻗﺴﻴﺲ ﮔﻤﺎﻥ ﻧﻤﻮﺩ ﮐﻪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺑﺮﻫﺎﻥ ﺩﻳﻦ ﻣﺤ ّﻤﺪ ﻗﺘﻞ ﺍﺳﺖ‪ .‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﻳـﻦ ﺻـﺮﻑ ﺍﻭﻫـﺎﻡ ﺍﺳـﺖ ﺑﻠﮑـﻪ ﻏـﺰﻭﺍﺕ‬ ‫ﺟﺪﺍ ﮐﺮﺩ‪ .‬ﺁﻥ ّ‬

‫ﺣﻀــﺮﺕ ﻣﺤ ّﻤــﺪ ﺟﻤﻴــﻊ ﺣﺮﮐــﺖ ﺩﻓــﺎﻋﻰ ﺑــﻮﺩﻩ‪ .‬ﻭ ﺑﺮﻫــﺎﻥ ﻭﺍﺿــﺢ ﺁﻧﮑــﻪ ﺳــﻴﺰﺩﻩ ﺳــﺎﻝ ﺩﺭ ﻣ ّ‬ ‫ﮑــﻪ ﭼــﻪ ﺧــﻮﺩ ﻭ ﭼــﻪ ﺍﺣ ّﺒــﺎﻳﺶ ﻧﻬﺎﻳــﺖ ﺍﺫ ّﻳــﺖ ﺭﺍ‬

‫ﮐﺸــﻴﺪﻧﺪ ﻭ ﺩﺭ ﺍﻳــﻦ ﻣـ ّـﺪﺕ ﻫــﺪﻑ ﺗﻴــﺮ ﺟﻔــﺎ ﺑﻮﺩﻧــﺪ‪ .‬ﺑﻌﻀــﻰ ﺍﺻــﺤﺎﺏ ﮐﺸــﺘﻪ ﮔﺸــﺘﻨﺪ ﻭ ﺍﻣــﻮﺍﻝ ﺑﻴﻐﻤــﺎ ﺭﻓــﺖ ﻭ ﺳــﺎﺋﺮﻳﻦ ﺗــﺮﮎ ﻭﻃــﻦ ﻣــﺄﻟﻮﻑ‬

‫ﻧﻤﻮﺩﻧــﺪ ﻭ ﺑــﺪﻳﺎﺭﻏﺮﺑﺖ ﻓــﺮﺍﺭ ﮐﺮﺩﻧــﺪ ﻭ ﺧــﻮﺩ ﺣﻀــﺮﺕ ﺭﺍ ﺑﻌــﺪ ﺍﺯ ﻧﻬﺎﻳــﺖ ﺍﺫ ّﻳــﺖ ﻣﺼ ـ ّﻤﻢ ﺑﻘﺘــﻞ ﺷــﺪﻧﺪ‪ .‬ﻟﻬــﺬﺍ ﻧﺼــﻒ ﺷــﺐ ﺍﺯ ﻣ ّ‬ ‫ﮑــﻪ ﺑﻴــﺮﻭﻥ‬ ‫ﺭﻓﺘﻨﺪ ﻭ ﺑﻪ ﻣﺪﻳﻨﻪ ﻫﺠﺮﺕ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﻋﺪﺍءﺗﺮﮎ ﺟﻔﺎ ﻧﮑﺮﺩﻧﺪ ﺑﻠﮑﻪ ﺗﻌﺎﻗﺐ ﺗﺎ ﺣﺒﺸﻪ ﻭ ﻣﺪﻳﻨﻪ ﻧﻤﻮﺩﻧﺪ‪[38] .‬‬

‫ﻭ ﺩﺭ ﺍﻧﺘﻬــﺎ ﻣﻴﺸــﻮﺩ ﮔﻔــﺖ ﺩﺭﺳــﺖ ﻫﻤﺎﻧﮕﻮﻧــﻪ ﻛــﻪ ﻣﺴــﻴﺤﻴﺖ ﺑــﺰﻭﺩﻱ ﺑﻌــﺪ ﺍﺯ ﺷــﻬﺎﺩﺕ ﺣﻀــﺮﺕ ﻣﺴــﻴﺢ ﺑــﺮ ﺍﺛــﺮ ﺍﺿــﺎﻓﻪ ﻧﻤــﻮﺩﻥ ﻋﻘﺎﻳــﺪ ﻭ‬ ‫ﻧﻈﺮﻳﺎﺗﻲ ﺑﻪ ﺗﻌﺎﻟﻴﻢ ﺍﺻﻠﻲ ﺍﺯ ﻃﺮﻑ ﭘﻴﺮﻭﺍﻧﺶ ﺭﻭ ﺑﻀﻌﻒ ﻧﻬﺎﺩ‪ ،‬ﺍﺳﻼﻡ ﻧﻴﺰ ﺑﻼﻓﺎﺻـﻠﻪ ﭘـﺲ ﺍﺯ ﻭﻓـﺎﺕ ﺣﻀـﺮﺕ ﻣﺤﻤـﺪ )‪ 8‬ﮊﻭﺋـﻦ ‪ (632‬ﺑـﺎ‬ ‫ﺗﺼﻤﻴﻤﻲ ﻛﻪ ﭘﻴﺮﻭﺍﻥ ﻭ ﺍﺻﺤﺎﺏ ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﻣﻮﺭﺩ ﺟﺎﻧﺸﻴﻨﻲ ﺍﻭ ﮔﺮﻓﺘﻨـﺪ ﺩﭼـﺎﺭ ﺿـﻌﻒ ﻭ ﺗﻔﺮﻗـﻪ ﮔﺮﺩﻳـﺪ‪ .‬ﺩﺭ ﻭﺍﻗـﻊ ﻓﻘـﻂ ﻗـﻮﻩ ﺍﻟﻬﻴـﻪ ﻛـﻪ‬ ‫ﺩﺭ ﺍﻳﻦ ﺍﺩﻳﺎﻥ ﻧﻬﻔﺘﻪ ﺑﻮﺩ ﻭ ﺁﻧﻬـﺎ ﺭﺍ ﻗـﺎﺩﺭ ﺳـﺎﺧﺘﻪ ﺍﺳـﺖ ﻛـﻪ ﻋﻠﻴـﺮﻏﻢ ﺍﻳـﻦ ﺍﻧﺸـﻌﺎﺏ ﻭ ﺗﻔﺮﻗـﻪ ﺍﻭﻟﻴـﻪ ﺑـﻪ ﺗﺄﺳـﻴﺲ ﺗﻤـﺪﻥﻫﺎﻱ ﺩﺭﺧﺸـﺎﻧﻲ ﻧﺎﺋـﻞ‬ ‫ﮔﺮﺩﻧﺪ‪.‬‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺑــﺎﺭﻯ ﺍﺧــﺘﻼﻑ ﺍﻋﻤــﺎﻝ ﺳــﺒﺐ ﺍﺧــﺘﻼﻑ ﺍﻣــﺮ ﮔﺸــﺖ ﻭ ﺍﻣــﺮ ﺿــﻌﻴﻒ ﮔﺸــﺖ ‪ .‬ﺷــﺮﻳﻌﺖ ﺭﺳــﻮﻝ ﺍﻪﻠﻟ ﺭﻭﺡ ﻣــﺎ ﺳــﻮﺍﻩ ﻓــﺪﺍﻩ ﺭﺍ ﺑﻤﺜﺎﺑــﻪ ﺑﺤــﺮﻯ‬ ‫ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﺑﺤﺮ ﺧﻠﻴﺞ ﻫﺎﻯ ﻻ ﻳﺘﻨﺎﻫﻰ‬

‫ﺯﺩﻩ ﺍﻧﺪ ﻭ ﺍﻳﻦ ﺳﺒﺐ ﺿﻌﻒ ﺷﺮﻳﻌﺖ ﺍﻪﻠﻟ ﺷﺪﻩ ﻣﺎ ﺑﻴﻦ ﻋﺒﺎﺩ ]‪[39‬‬

‫ﺩﺭ ﭘﺎﻳـﺎﻥ ﺍﻳــﻦ ﺑﺨــﺶ ﮐــﻪ ﺗﻮﺿــﻴﺤﻰ ﺍﺟﻤــﺎﻟﻰ ﺍﺯ ﻃﻠــﻮﻉ ﺗــﺎ ﻏــﺮﻭﺏ ﺟﻤــﺎﻝ ﻣﺤﻤــﺪﻯ ﺑــﻮﺩ ﺭﺍ ﺑــﺎ ﻧﻄﻘــﻰ ﺍﺯ ﺣﻀــﺮﺕ ﻋﺒــﺪﺍﻟﺒﻬﺎء ﮐــﻪ ﺩﺭ ﻣﻨــﺰﻝ‬ ‫ﻣﺴﺘﺮ ﺩﺭﻳﻔﻮﺱ ﺩﺭ ﭘﺎﺭﻳﺲ ) ‪ 27‬ﺍﮐﺘﺒﺮ ﺳﻨﻪ‪ (1911‬ﺍﺩﺍ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﺑﻪ ﺍﻧﺘﻬﺎ ﻣﻰ ﺭﺳﺎﻧﻴﻢ ﻗﻮﻟﻪ ﺍﻟﺠﻤﻴﻞ ‪:‬‬

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‫ﺩﺭ ﺣﻖ ﺳﺮﻭﺭ ﮐﺎﺋﻨﺎﺕ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗـﺎ ﺑﺤـﺎﻝ ﺷـﻨﻴﺪﻩﺍﻳﺪ ﺟﻤﻴـﻊ ﺭﻭﺍﻳـﺎﺕ ﺍﺯ ﺭﻭﻯ ﻏـﺮﺽ ﻭ ﺗﻌﺼـﺐ ﺟﺎﻫﻼﻧـﻪ ﺑـﻮﺩﻩ ﺍﺑـﺪﴽ‬

‫ﻣﻘــﺎﺭﻥ ﺣﻘﻴﻘــﺖ ﻧﺒــﻮﺩﻩ * ﺣــﺎﻝ ﻣــﻦ ﺣﻘﻴﻘــﺖ ﻭﺍﻗــﻊ ﺭﺍ ﺑــﺮﺍﻯ ﺷــﻤﺎ ﺑﻴــﺎﻥ ﻣﻴﻨﻤــﺎﻳﻢ ﺭﻭﺍﻳــﺎﺕ ﻧﻤﻴﮑــﻨﻢ ﺑﻤﻴــﺰﺍﻥ ﻋﻘــﻞ ﺻــﺤﺒﺖ ﻣﻴﺸــﻮﺩ ﺯﻳــﺮﺍ‬

‫ﻭﻗــﺎﺋﻊ ﺍﺯﻣﻨــﻪ ﺳــﺎﺑﻘﻪ ﺭﺍ ﺑﻤﻴــﺰﺍﻥ ﻋﻘــﻞ ﺑﺎﻳــﺪ ﺳــﻨﺠﻴﺪ * ﺍﮔــﺮ ﻣﻄــﺎﺑﻖ ﺁﻳــﺪ ﻣﻘﺒــﻮﻝ ﺍﺳــﺖ ﻭ ّ‬ ‫ﻻ ﺍﻳﻨﮑــﻪ ﺁﻧﭽــﻪ ﺩﺭ‬ ‫ﺍﻻ ﺳــﺰﺍﻭﺍﺭ ﺍﻋﺘﻤــﺎﺩ ﻧﻴﺴــﺖ * ﺍ ّﻭ ً‬

‫ﺣــﻖ ﺣﻀــﺮﺕ ﺭﺳــﻮﻝ ﻋﻠﻴــﻪ ﺍﻟﺴــﻼﻡ ﺩﺭ ﮐﺘــﺐ ﻗﺴﻴﺴــﻬﺎ ﻣﻴﺨﻮﺍﻧﻴــﺪ ﻣﺎﻧﻨــﺪ ﺷــﺮﺡ ﺣــﺎﻝ ﻣﺴــﻴﺢ ﺍﺳــﺖ ﺩﺭ ﮐﺘــﺐ ﻳﻬــﻮﺩ * ﺷــﻤﺎ ﻣﻼﺣﻈــﻪ ﮐﻨﻴــﺪ‬ ‫ﻣﺴﻴﺢ ﺑﺎﻳﻦ ﺑﺰﺭﮔﻮﺍﺭﻳﺮﺍ ﺧﻠﻖ ﺩﺭ ﺣﻘﺶ ﭼﻪ ﻧﺴﺒﺘﻬﺎ ﻣﻴﺪﺍﺩﻧﺪ ﻭ ﺣـﺎﻝ ﺁﻧﮑـﻪ ﺣﻀـﺮﺕ ﻣﺴـﻴﺢ ﺑـﺎ ﻭﺟـﻪ ﺻـﺒﻴﺢ ﻭ ﻧﻄـﻖ ﻓﺼـﻴﺢ ﻣﺒﻌـﻮﺙ ﺷـﺪﻩ‬

‫ﺑــﻮﺩ* ﺑــﺮ ﺳــﺮ ﻣﻄﻠــﺐ ﺭﻭﻳــﻢ ﺣــﺎﻝ ﻧﺼــﻒ ﺍﻫــﻞ ﻋــﺎﻟﻢ ﺑــﺖ ﭘﺮﺳــﺖ ﺍﺳــﺖ ﻭ ﻧﺼــﻒ ﺩﻳﮕــﺮ ﺩﻭ ﻗﺴــﻤﺖ ﻗﺴــﻢ ﺍﻋﻈــﻢ ﻣﺴــﻴﺤﻰ ﺍﺳــﺖ ﻭ ﻗﺴــﻢ‬

‫ﺛ ــﺎﻧﻰ ﻣﺴ ــﻠﻤﺎﻥ ﻭ ﻣﻠ ــﻞ ﺩﻳﮕ ــﺮ ﻗﻠﻴﻠﻨ ــﺪ * ﺍﻳ ــﻦ ﺩﻭ ﻗﺴ ــﻢ ﻣﻬ ــﻢ ﺍﺳ ــﺖ * ﻫ ــﺰﺍﺭ ﻭ ﺳﻴﺼ ــﺪ ﺳ ــﺎﻝ ﺍﺳ ــﺖ ﻣﻴ ــﺎﻥ ﻣﺴ ــﻠﻤﺎﻥ ﻭ ﻣﺴ ــﻴﺤﻰ ﻧ ــﺰﺍﻉ ﻭ‬

‫ﺟﺪﺍﻟﺴﺖ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺑﺴﺒﺒﻰ ﺟﺰﺋـﻰ ﺍﻳـﻦ ﻋـﺪﺍﻭﺕ ﺍﻳـﻦ ﺳـﻮء ﺗﻔـﺎﻫﻢ ﺯﺍﺋـﻞ ﻣﻴﺸـﻮﺩ ﻭ ﻧﻬﺎﻳـﺖ ﺍﻟﻔـﺖ ﺣﺎﺻـﻞ ﻣﻴﮕـﺮﺩﺩ ﻧـﻪ ﺟـﺪﺍﻝ ﻣﻴﻤﺎﻧـﺪ‬

‫ﻧـﻪ ﻧـﺰﺍﻉ ﻧـﻪ ﺿـﺮﺏ ﻭ ﻧـﻪ ﻗﺘـﺎﻝ * ﻭ ﺁﻥ ﺍﻳﻨﺴــﺖ ﮐـﻪ ﻣﻴﮕـﻮﺋﻴﻢ ﺣﻀـﺮﺕ ﻣﺤﻤـﺪ ﻋﻠﻴـﻪ ﺍﻟﺴــﻼﻡ ﭼـﻮﻥ ﻣﺒﻌـﻮﺙ ﺷـﺪ ﺍﻭﻝ ﺍﻋﺘـﺮﺍﺽ ﮐـﻪ ﺑﺎﻗﺮﺑــﺎﻯ‬ ‫ﺧــﻮﻳﺶ ﮐــﺮﺩ ﮔﻔــﺖ ﭼــﺮﺍ ﺑ ـﻪ ﺍﻧﺠﻴــﻞ ﻭ ﺗــﻮﺭﺍﺕ ﻣــﺆﻣﻦ ﻧﺸــﺪﻳﺪ * ﻭ ﺍﻳــﻦ ﺑﻤﻮﺟــﺐ ﻧــﺺ ﻗﺮﺁﻧﺴــﺖ ﺣﮑﺎﻳــﺖ ﺗــﺎﺭﻳﺨﻰ ﻧﻴﺴــﺖ * ﮔﻔــﺖ ﭼــﺮﺍ‬

‫ﺑﺠﻤﻴــﻊ ﺍﻧﺒﻴــﺎء ﻣــﺆﻣﻦ ﻧﺸــﺪﻳﺪ * ﭼــﺮﺍ ﺑــﻪ ﺑﻴﺴــﺖ ﻭ ﻫﺸــﺖ ﺑﻴﻐﻤﺒــﺮﺍﻥ ﻣــﺬﮐﻮﺭ ﺩﺭ ﻗــﺮﺁﻥ ﻣــﺆﻣﻦ ﻧﺸــﺪﻳﺪ * ﻭ ﺑــﻨﺺ ﻗــﺮﺁﻥ ﻣﻴﻔﺮﻣﺎﻳــﺪ ﺗــﻮﺭﺍﺕ ﻭ‬ ‫ﺍﻧﺠﻴﻞ ﮐﺘﺎﺏ ﺧﺪﺍﺳﺖ ﺣﻀﺮﺕ ﻣﻮﺳـﻰ ﻧﺒـﻰ ﻋﻈﻴﻤـﻰ ﺑـﻮﺩ ﺣﻀـﺮﺕ ﻣﺴـﻴﺢ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘـﺪﺱ ﺗﻮﻟـﺪ ﻳﺎﻓـﺖ ﻭ ﺭﻭﺡ ﺍﻪﻠﻟ ﻭ ﮐﻠﻤـﺔ ﺍﻪﻠﻟ ﺑـﻮﺩ *‬ ‫ﺣﻀــﺮﺕ ﻣــﺮﻳﻢ ﻣﻘــﺪﺱ ﺑــﻮﺩ ﺣﺘــﻰ ﺩﺭ ﻗــﺮﺁﻥ ﻣﻴﻔﺮﻣﺎﻳــﺪ ﺣﻀــﺮﺕ ﻣــﺮﻳﻢ ﻧــﺎﻣﺰﺩ ﮐﺴــﻰ ﻧﺒــﻮﺩ ﺑﻠﮑــﻪ ﺩﺭ ﺍﻭﺭﺷــﻠﻴﻢ ﻗــﺪﺱ ﺍﻻﻗــﺪﺍﺱ ﻣﻌﺘﮑــﻒ ﻭ‬

‫ﻣﻨﺰﻭﻯ ﺑﻮﺩ ﺷﺐ ﻭ ﺭﻭﺯ ﻣﺸﻐﻮﻝ ﻋﺒﺎﺩﺕ ﺑﻮﺩ ﻣﺎﺋـﺪﻩ ﺍﺯ ﺁﺳـﻤﺎﻥ ﺑـﺮﺍﻯ ﺍﻭ ﻣﻴﺂﻣـﺪ ﺣﻀـﺮﺕ ﺯﮐﺮﻳـﺎ ﭘـﺪﺭ ﻳﺤﻴـﻰ ﻫـﺮ ﻭﻗـﺖ ﻣﻴﺂﻣـﺪ ﻣﻴﺪﻳـﺪ ﻣﺎﺋـﺪﻩ‬

‫ﭘﻴﺶ ﻣﺮﻳﻢ ﺍﺳﺖ ﺳﺆﺍﻝ ﻣﻴﮑﺮﺩ ﻣﺮﻳﻤﺎ ﺍﻳﻦ ﻣﺎﺋﺪﻩ ﺍﺯ ﮐﺠﺎﺳـﺖ ﻣـﺮﻳﻢ ﻣﻴﮕﻔـﺖ ﺍﺯ ﺁﺳﻤﺎﻧﺴـﺖ ﻭ ﺣﻀـﺮﺕ ﻣﺴـﻴﺢ ﺩﺭ ﮔﻬـﻮﺍﺭﻩ ﺗﮑﻠـﻢ ﮐـﺮﺩ ﻭ‬

‫ﺣﻀﺮﺕ ﻣﺮﻳﻢ ﺭﺍ ﺧﺪﺍ ﺑﺮ ﺟﻤﻴﻊ ﺯﻧﺎﻥ ﻋﺎﻟﻢ ﺗﺮﺟﻴﺢ ﻭ ﺗﻔﻮﻕ ﺩﺍﺩﻩ ﺍﻳﻦ ﻧﺼﻮﺹ ﻗـﺮﺁﻥ ﺩﺭ ﺣـﻖ ﺣﻀـﺮﺕ ﻣﺴـﻴﺢ ﺍﺳـﺖ * ﺣﻀـﺮﺕ ﻣﺤﻤـﺪ‬ ‫ﻋﻠﻴــﻪ ﺍﻟﺴــﻼﻡ ﻗــﻮﻡ ﺧــﻮﺩ ﺭﺍ ﺗــﻮﺑﻴﺦ ﻭ ﻣﻼﻣــﺖ ﮐــﺮﺩ ﮐــﻪ ﭼــﺮﺍ ﻣــﺆﻣﻦ ﺑﻤﺴــﻴﺢ ﻭ ﻣﻮﺳــﻰ ﻧﺸــﺪﻳﺪ * ﻗــﻮﻡ ﮔﻔﺘﻨــﺪ ﻣــﺎ ﻣــﺆﻣﻦ ﻣﻴﺸــﻮﻳﻢ ﺑﻤﺴــﻴﺢ ﻭ‬

‫ﻣﻮﺳﻰ ﻭ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﺍﻣﺎ ﺣﺎﻝ ﺁﺑﺎء ﻭ ﺍﺟـﺪﺍﺩ ﻣـﺎ ﭼـﻪ ﻣﻴﺸـﻮﺩ ﻳﻌﻨـﻰ ﺁﺑـﺎء ﻭ ﺍﺟـﺪﺍﺩ ﻣـﺎ ﮐـﻪ ﺑـﻪ ﺁﻧﻬـﺎ ﺍﻓﺘﺨـﺎﺭ ﻣﻴﮑﻨـﻴﻢ * ﺣﻀـﺮﺕ ﻣﺤﻤـﺪ‬

‫ـﺺ ﻗﺮﺁﻧﺴـﺖ ﺗـﺎﺭﻳﺦ ﻧﻴﺴـﺖ ﺣﺘـﻰ ﻓﺮﻣـﻮﺩ ﭼـﻮﻥ ﭘــﺪﺭﺍﻥ‬ ‫ﻓﺮﻣـﻮﺩ ﻫـﺮﮐﺲ ﺑﺤﻀـﺮﺕ ﻣﺴـﻴﺢ ﻭ ﻣﻮﺳـﻰ ﻣـﺆﻣﻦ ﻧﺒـﻮﺩ ﺍﺯ ﺍﻫـﻞ ﻧـﺎﺭ ﺍﺳــﺖ * ﺍﻳـﻦ ﻧ ّ‬

‫ﺷــﻤﺎ ﻣــﺆﻣﻦ ﺑﺤﻀــﺮﺕ ﻣﺴــﻴﺢ ﻭ ﺍﻧﺠﻴــﻞ ﻧﺒﻮﺩﻧــﺪ ﺩﺭ ﺣــﻖ ﺁﻧﻬــﺎ ﻃﻠــﺐ ﻣﻐﻔــﺮﺕ ﻧﻨﻤﺎﺋﻴــﺪ ﺑﺨــﺪﺍ ﻭﺍﮔﺬﺍﺭﻳــﺪ ﺍﻳــﻦ ﻗﺴــﻢ ﻗــﻮﻡ ﺧــﻮﺩ ﺭﺍ ﻣﻼﻣــﺖ‬ ‫ﻣﻴﮑــﺮﺩ * ﻭ ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﻭﻗﺘــﻰ ﻣﺒﻌــﻮﺙ ﺷــﺪ ﮐــﻪ ﺁﻧﻬــﺎ ﺑﻬﻴﭽﻮﺟــﻪ ﺍﻧﺴــﺎﻧﻴﺖ ﺗﺮﺑﻴــﺖ ﻣــﺪﻧﻴﺖ ﻧﺪﺍﺷــﺘﻨﺪ * ﺑﺪﺭﺟــﻪ ﺍﻯ ﺩﺭﻧــﺪﻩ ﺑﻮﺩﻧــﺪ ﮐــﻪ‬

‫ﺩﺧﺘﺮﻫــﺎﻯ ﺯﻧــﺪﻩ ﺧــﻮﺩ ﺭﺍ ﺯﻳــﺮ ﺧــﺎﮎ ﺩﻓــﻦ ﻣﻴﮑﺮﺩﻧــﺪ ﻭ ﺯﻧــﺎﻥ ﭘــﻴﺶ ﺁﻧﻬــﺎ ﺍﺯ ﺣﻴــﻮﺍﻥ ﭘﺴــﺖ ﺗــﺮ ﺑﻮﺩﻧــﺪ * ﻭﻗﺘــﻰ ﻣﻴﺨﻮﺍﺳــﺘﻨﺪ ﻋﻄــﺮ ﺑﺨــﻮﺩ ﺷــﺎﻥ‬

‫ﺑﺰﻧﻨﺪ ﺑﻮﻝ ﺷﺘﺮ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻴﮑﺮﺩﻧﺪ ﻭ ﺑﻮﻝ ﺷﺘﺮ ﺭﺍ ﻣﻴﺨﻮﺭﺩﻧﺪ * ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﻣﻴـﺎﻥ ﺍﻳﻨﻬـﺎ ﻇـﺎﻫﺮ ﺷـﺪ ﺍﻳـﻦ ﻗـﻮﻡ ﺟﺎﻫـﻞ ﺭﺍ ﻫﻤﭽـﻮ ﺗﺮﺑﻴـﺖ‬ ‫ﮐـﺮﺩ ﮐـﻪ ﺩﺭ ﺍﻧــﺪﮎ ﺯﻣـﺎﻥ ﺗﻔــﻮﻕ ﺑـﺮ ﺳــﺎﺋﺮ ﻃﻮﺍﺋـﻒ ﺣﺎﺻــﻞ ﻧﻤﻮﺩﻧـﺪ ﻋـﺎﻟﻢ ﺷــﺪﻧﺪ ﺩﺍﻧـﺎ ﺷــﺪﻧﺪ ﻭ ﺍﻫـﻞ ﻣﻌــﺎﺭﻑ ﺷـﺪﻧﺪ ﺍﻫــﻞ ﺻـﻨﺎﺋﻊ ﺷــﺪﻧﺪ *‬

‫ﻧﺺ ﻗﺮﺁﻥ ﺍﺳﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻧﺼﺎﺭﻯ ﺩﻭﺳﺖ ﺷـﻤﺎ ﻫﺴـﺘﻨﺪ ﻟﮑـﻦ ﺑـﺖ ﭘﺮﺳـﺘﺎﻥ ﻋـﺮﺏ ﺭﺍ ﺍﺯ ﺑـﺖ ﭘﺮﺳـﺘﻰ ﻭ ﺩﺭﻧـﺪﮔﻰ ﺑﻘـﻮﺕ ﻣﻨـﻊ ﻧﻤﺎﺋﻴـﺪ‬

‫* ﺍﺻﻞ ﺣﻘﻴﻘﺖ ﺍﺳﻼﻡ ﺍﻳﻨﺴﺖ * ﺍﻣﺎ ﻧﮕﺎﻩ ﺑﻤﻌﺎﻣﻼﺕ ﺑﻌﻀﻰ ﺍﺯ ﺍﻣﺮﺍء ﺍﺳـﻼﻡ ﻧﮑﻨﻴـﺪ ﺯﻳـﺮﺍ ﺗﻌﻠـﻖ ﺑﺤﻀـﺮﺕ ﻣﺤﻤـﺪ ﻧـﺪﺍﺭﺩ * ﺗـﻮﺭﺍﺕ ﺭﺍ‬

‫ﺑﺨﻮﺍﻧﻴﺪ ﺑﺒﻴﻨﻴﺪ ﺍﺣﮑﺎﻡ ﭼﮕﻮﻧﻪ ﺍﺳﺖ ﻭﻟـﻰ ﻣﻠـﻮﮎ ﻳﻬـﻮﺩ ﭼـﻪ ﮐﺮﺩﻧـﺪ * ﺍﻧﺠﻴـﻞ ﺭﺍ ﺑﺨﻮﺍﻧﻴـﺪ ﺑﺒﻴﻨﻴـﺪ ﺭﺣﻤـﺖ ﺻﺮﻓﺴـﺖ ﻣﺴـﻴﺢ ﻫﻤـﻪ ﺭﺍ ﻣﻨـﻊ‬ ‫ﺍﺯ ﺣــﺮﺏ ﮐــﺮﺩ ﻭﻗﺘــﻰ ﺑﻄــﺮﺱ ﺷﻤﺸــﻴﺮ ﮐﺸــﻴﺪ ﮔﻔــﺖ ﺑﮕــﺬﺍﺭ ﺩﺭ ﻏــﻼﻑ * ﺍ ّﻣــﺎ ﺍﻣــﺮﺍء ﻣﺴــﻴﺤﻰ ﭼــﻪ ﻗــﺪﺭ ﺧــﻮﻧﺮﻳﺰﻯ ﻧﻤﻮﺩﻧــﺪ ﻭ ﻇﻠــﻢ ﺷــﺪﻳﺪ‬

‫ﮐﺮﺩﻧــﺪ ﻭ ﺑﻌﻀ ــﻰ ﺍﺯ ﻗﺴﻴﺴ ــﻬﺎ ﺑ ــﺮ ﺧ ــﻼﻑ ﻣﺴ ــﻴﺢ ﻣﻌﺎﻣﻠ ــﻪ ﻧﻤﻮﺩﻧ ــﺪ ﺍﻳﻨﻬــﺎ ﺩﺧﻠ ــﻰ ﺑﻤﺴ ــﻴﺢ ﻧ ــﺪﺍﺭﺩ * ﺑ ــﺎﺭﻯ ﻣﻘﺼ ــﺪ ﺍﻳﻨﺠﺎﺳ ــﺖ ﻣﺴ ــﻠﻤﺎﻧﺎﻥ‬

‫ﻣﻌﺘﺮﻑ ﺑﺮ ﺁﻥ ﻫﺴﺘﻨﺪ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﻭﺡ ﺍﻪﻠﻟ ﺍﺳﺖ ﮐﻠﻤﺔ ﺍﻪﻠﻟ ﺍﺳﺖ ﻣﻘﺪﺱ ﺍﺳﺖ ﻭﺍﺟﺐ ﺍﻟﺘﻌﻈﻴﻢ ﺍﺳـﺖ ﻭ ﺣﻀـﺮﺕ ﻣﻮﺳـﻰ ﻧﺒـﻰ‬

‫ﺫﻯ ﺷــﺄﻧﻰ ﺑــﻮﺩ ﺻــﺎﺣﺐ ﺁﻳــﺎﺕ ﺑــﺎﻫﺮﺍﺕ ﺑــﻮﺩ ﻭ ﺗــﻮﺭﺍﺕ ﮐﺘــﺎﺏ ﺍﻪﻠﻟ ﺍﺳــﺖ * ﺧﻼﺻــﻪ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺭﺋــﻴﺲ ﻣﺴــﻴﺤﻴﺎﻥ ﻭ ﺭﺋــﻴﺲ ﻣﻮﺳــﻮﻳﺎﻥ ﺭﺍ‬

‫ﻧﻬﺎﻳــﺖ ﺗﻤﺠﻴــﺪ ﻭ ﺗﻘــﺪﻳﺲ ﻣﻴﻨﻤﺎﻳﻨــﺪ * ﺍﮔــﺮ ﻣﺴــﻴﺤﻴﺎﻥ ﻫــﻢ ﺭﺋــﻴﺲ ﺍﺳــﻼﻡ ﺭﺍ ﻣﻘﺎﺑﻠــﻪ ﺑﺎﻟﻤﺜــﻞ ﺗﻤﺠﻴــﺪ ﻭ ﺗﻘــﺪﻳﺲ ﮐﻨﻨــﺪ ﺍﻳــﻦ ﻧــﺰﺍﻉ ﺑــﺮ ﺩﺍﺷــﺘﻪ‬ ‫ﻣﻴﺸﻮﺩ * ﺁﻳﺎ ﺍﺯ ﺍﻳﻦ ﻗﻀﻴﻪ ﺍﻳﻤﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﮐﺎﺳﺘﻪ ﻣﻴﺸﻮﺩ ﺍﺳﺘﻐﻔﺮﺍﻪﻠﻟ * ﺁﻳﺎ ﻣﺴـﻠﻤﺎﻧﺎﻥ ﭼـﻪ ﺿـﺮﺭ ﺍﺯ ﺳـﺘﺎﻳﺶ ﺭﺋـﻴﺲ ﻣﺴـﻴﺤﻴﺎﻥ ﺩﻳﺪﻧـﺪ ﻭ‬

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‫ﭼﻪ ﮔﻨـﺎﻫﻰ ﻧﻤﻮﺩﻧـﺪ ﺑﻠﮑـﻪ ﺑـﺎﻟﻌﮑﺲ ﻣﻘـ ّﺮﺏ ﺩﺭﮔـﺎﻩ ﺍﻟﻬـﻰ ﺷـﺪﻧﺪ ﮐـﻪ ﺍﻧﺼـﺎﻑ ﺩﺍﺩﻧـﺪ * ﺣﻀـﺮﺕ ﻣﺴـﻴﺢ ﺭﺍ ﺭﻭﺡ ﺍﻪﻠﻟ ﻭ ﮐﻠﻤـﺔ ﺍﻪﻠﻟ ﮔﻔﺘﻨـﺪ *‬ ‫ﺁﻳﺎ ﻧﺒ ّﻮﺕ ﻣﺤﻤﺪ ﺑﺪﻻﺋﻞ ﺑﺎﻫﺮﻩ ﺛﺎﺑﺖ ﻧﻴﺴﺖ ؟؟؟ * ]‪[40‬‬

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‫ﻣﻘﺎﻡ ﻭ ﻣﺮﺗﺒﺖ ﺟﻤﺎ ﻝ ﻣﺤﻤﺪﻯ‬ ‫ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺳﻌﻰ ﺷﺪﻩ ﭘﺎﺭﻩ ﺍﻯ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻃﻠﻌﺎﺕ ﻣﻘﺪﺳﻪ ﺑﻬﺎﺋﻴﺎﻥ ﺩﺭ ﻣﻘﺎﻡ ﻋﻈﻤﺖ ﺷﺎﻥ ﻭ ﺭﻓﻌﺖ ﻣﻘﺎﻡ ﺣﻀﺮﺕ ﺭﺳﻮﻝ )ﺹ( ﻭ‬ ‫ﺍﺋﻤﻪ ﻃﺎﻫﺮﻳﻦ ﺳﻼﻡ ﺍﻪﻠﻟ ﻋﻠﻴﻬﻢ ﺍﺟﻤﻌﻴﻦ ﺑﺮﺍﻯ ﻣﺰﻳﺪ ﺍﺳﺘﺤﻀﺎﺭ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻋﺰﻳﺰ ﺩﺭ ﺍﻳﻦ ﺍﻭﺭﺍﻕ ﻧﻘﻞ ﻣﻲﮔﺮﺩﺩ‪.‬‬

‫ﺭﺍﺟﻊ ﺑﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﻛﺮﻡ‬ ‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻲﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻭﺍﻟﺼــﻼﻩ ﻭ ﺍﻟﺴــﻼﻡ ﻋﻠــﻲ ﻣﻄﻠــﻊ ﺍﻻﺳــﻤﺎء ﺍﻟﺤﺴﻨﻴﻮﺍﻟﺼــﻔﺎﺕ ﺍﻟﻌﻠﻴــﺎ ﺍﻟــﺬﻱ ﻓــﻲ ﻛــﻞ ﺣــﺮﻑ ﻣــﻦ ﺍﺳــﻤﻪ ﻛﻨــﺰﺕ ﺍﻻﺳــﻤﺎء ﻭ ﺑــﻪ ﺯﻳــﻦ ﺍﻟﻮﺟــﻮﺩ‬ ‫ﻣﻦ ﺍﻟﻐﻴﺐ ﻭ ﺍﺷﻬﻮﺩ ﻭ ﺳﻤﻲ ﺑﻤﺤﻤﺪ ﻓﻲ ﻣﻠﻜﻮﺕ ﺍﻻﺳﻤﺎء ﻭ ﺑﺎﺣﻤﺪ ﻓﻲ ﺟﺒﺮﻭﺕ ﺍﻟﺒﻘﺎء ﻭ ﻋﻠﻲ ﺁﻟـﻪ ﻭ ﺻـﺒﺤﻪ ﻣـﻦ ﻫـﺬﺍ ﻻﻳـﻮﻡ ﺍﻟـﻲ ﻳـﻮﻡ‬ ‫ﻓﻴﻪ ﻳﻨﻄﻖ ﻟﺴﺎﻥ ﺍﻟﻌﻈﻤﻪ ﺍﻟﻤﻠﻚ ﻪﻠﻟ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪.‬‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺫﮐﺮ ﻭ ﺑﻴﺎﻥ ﻣﻘﺼﻮﺩ ﻋﺎﻟﻤﻴﺎﻥ ﺭﺍ ﻻﺋﻖ ﻭ ﺳﺰﺍﺳﺖ ﮐﻪ ﻋﺎﻟﻤﺮﺍ ﺑﺎﻧﻮﺍﺭ ﺗﻮﺣﻴﺪ ﻣﻨﻮّﺭ‬ ‫ﻫﻮ ﺍﻪﻠﻟ ﺗﻌﺎﻟﻰ ﺷﺄﻧﻪ ﺍﻟﻌﻈﻤﺔ ﻭ ﺍﻻﻗﺘﺪﺍﺭ ﺣﻤﺪ ّ‬

‫ﻓﺮﻣﻮﺩ ﻭ ﺭﺍﻳﺖ ﻋﻈﻤﺎﻯ ﺍﻧّﻪ ﻻ ﺍﻟﻪ ّ‬ ‫ﺍﻻ ﻫﻮ ﺭﺍ ﺑﺮ ﺍﻋﻠﻰ ﻣﻘﺎﻡ ﻋﺎﻟﻢ ﺑﺮﺍﻓﺮﺍﺷﺖ ﺳﻄﻮﺕ ﺍﻣﺮﺍ ﺍﻭ ﺭﺍ ﻣﻨﻊ ﻧﻨﻤﻮﺩ ﻭ ﺍﺯ ﺍﺭﺍﺩﻩ ﺑﺎﺯ ﻧﺪﺍﺷﺖ‬

‫ﺭﺳﻞ ﻓﺮﺳﺘﺎﺩ ﻭ ﮐﺘﺐ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ ﺗﺎﮐﻞّ ﺑﺼﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻓﺎﺋﺰ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﺑﺮﺍﻯ ﻋﺮﻓﺎﻥ ﻧﺒﺄﻋﻈﻴﻢ ﺩﺭ ﻳﻮﻡ ﻗﻴﺎﻡ ﻣﺴﺘﻌﺪ ﮔﺮﺩﻧﺪ ﻟﻪ ﺍﻟﺤﻤﺪ ﻭ‬

‫ﺍﻟﻤﻨّﺔ ﻭ ﻟﻪ ﺍﻟﻔﻀﻞ ﻭ ﺍﻟﻌﻄﺂء ﺧﻠﻖ ﻓﺮﻣﻮﺩ ﻭ ﺭﺍﻩ ﻧﻤﻮﺩ ﺗﺎ ﮐﻞّ ﻓﺎﺋﺰ ﺷﻮﻧﺪ ﺑﺂﻧﭽﻪ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺧﻠﻘﺖ ﺧﻠﻖ ﺑﻮﺩﻩ ﺗﻌﺎﻟﻰ ﻓﻀﻠﻪ ﻭ ﺗﻌﺎﻟﻰ‬

‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴّﺪ ﺍﻟﻌﺎﻟﻢ ﻭ ﻣﺮ ّﺑﻰ ﺍﻻﻣﻢ ﺍﻟّﺬﻯ ﺑﻪ ﺍﻧﺘﻬﺖ ﺍﻟ ّﺮﺳﺎﻟﺔ ﻭ ﺍﻟﻨّﺒﻮّﺓ ﻭ ﻋﻠﻰ ﺁﻟﻪ ﻭ‬ ‫ﺍﻟﺼﻠﻮﺓ ﻭ ّ‬ ‫ﮐﺮﻣﻪ ﺍﻟﻌﻤﻴﻢ ﻭ ﺟﻮﺩﻩ ﺍﻟﻌﻈﻴﻢ ّ‬ ‫ﺍﺻﺤﺎﺑﻪ ﺩﺍﺋﻤﴼ ﺍﺑﺪﴽ ﺳﺮﻣﺪﴽ‪[41] .‬‬

‫ﺩﺭ ﺧــﺎﺗﻢ ﺍﻧﺒﻴــﺎء ﺭﻭﺡ ﻣﺎﺳــﻮﺍﻩ ﻓــﺪﺍﻩ ﺗﻔﻜــﺮ ﻧﻤﺎﺋﻴــﺪ ﭼــﻮﻥ ﺁﻥ ﻧــﻲ ﺣﻘﻴﻘــﻲ ﺑــﻪ ﺍﺭﺍﺩﺓ ﺍﻟﻬــﻲ ﺍﺯ ﺍﻓــﻖ ﺣﺠــﺎﺯ ﺍﺷــﺮﺍﻕ ﻧﻤــﻮﺩ ﺍﺣــﺰﺍﺏ ﺍﻋــﺮﺍﺽ‬ ‫ﻧﻤﻮﺩﻧــﺪ ﻭ ﺑــﺮ ﺳــﻔﻚ ﺩﻡ ﺍﻃﻬــﺮﺵ ﻗﻴــﺎﻡ ﻛﺮﺩﻧــﺪ ﻭﺍﺭﺩ ﺷــﺪ ﺑــﺮ ﺁﻥ ﺣﻀــﺮﺕ ﺁﻧﭽــﻪ ﻋﻴــﻮﻥ ﻣ ـ ٔ‬ ‫ﻼ ﺍﻋﻠــﻲ ﮔﺮﻳﺴــﺖ ﻭ ﺍﻓﺌــﺪﻩ ﻣﺨﻠﺼــﻴﻦ ﻭ ﻣﻘــﺮﺑﻴﻦ‬ ‫ﻣﺤﺘﺮﻕ ﮔﺸﺖ ﺑﺎﻳﺪ ﺩﺭ ﺳﺒﺐ ﻭ ﻋﻠﺖ ﻭ ﺍﻋﺘﺮﺍﺽ ﺗﻔﻜﺮ ﻧﻤﻮﺩ ﺣـﻖ ﺟـﻞ ﺟﻼﻟـﻪ ﻣﻲﻓﺮﻣﺎﻳـﺪ‪ :‬ﻣـﺎ ﻳـﺄﺗﻴﻬﻢ ﻣـﻦ ﺭﺳـﻮﻝ ﺍﻻ ﻛـﺎﻧﻮ ﺑـﻪ ﻳﺴـﺘﻬﺰﺅﻥ‪.‬‬ ‫ﻭ ﺷــﻜﻲ ﻧﺒــﻮﺩﻩ ﻭ ﻧﻴﺴــﺖ ﻛــﻪ ﺍﮔــﺮ ﻣﻈــﺎﻫﺮ ﺍﻭﺍﻣــﺮ ﺍﻟﻬــﻲ ﻭ ﻣﺼــﺎﺩﺭ ﺍﺣﻜــﺎﻡ ﺭﺑــﺎﻧﻲ ﻣﻮﺍﻓــﻖ ﻭ ﻣﻄــﺎﺑﻖ ﺁﻧﭽــﻪ ﺩﺭ ﺩﺳــﺖ ﻗﻮﻣﺴــﺖ ﺍﺯ ﺍﺷــﺎﺭﺍﺕ‬ ‫ﻇﻬﻮﺭ ﻭ ﺍﺧﺒﺎﺭ ﻭ ﻧﺼـﻮﺹ ﻇـﺎﻫﺮ ﻣﻲﮔﺸـﺘﻨﺪ ﺍﺣـﺪﻱ ﺍﻋـﺮﺍﺽ ﻧﻤﻴﻨﻤـﻮﺩ ﺑﻠﻜـﻪ ﻛـﻞ ﻓـﺎﺋﺰ ﻣـﻲ ﺷـﺪﻧﺪ ﺑـﻪ ﺁﻧﭽـﻪ ﻛـﻪ ﺍﺯ ﺑـﺮﺍﻱ ﺍﻭ ﺍﺯ ﻋـﺪﻡ ﺑﻮﺟـﻮﺩ‬ ‫ﺁﻣﺪﻩﺍﻧﺪ ﻭ ﺍﺯ ﻧﻴﺴﺘﻲ ﺑﺤﺖ ﺑﺎﺕ ﺑﻄﺮﺍﺯ ﻫﺴﺘﻲ ﻣﺰﻳﻦ ﮔﺸﺘﻪﺍﻧﺪ‪.‬‬

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‫ﺍﺳﺌﻠﻚ ﻳﺎ ﻓﺎﻟﻖ ﺍﻻﺻﺒﺎﺡ ﻭ ﺳﻤﺨﺮ ﺍﻻﺭﻳـﺎﺡ ﺑﺎﻧﺒﻴﺎﺋـﻚ ﻭ ﺭﺳـﻠﻚ ﻭ ﺍﺻـﻔﻴﺎﺋﻚ ﻭ ﺍﻭﻟﻴﺎﺋـﻚ ﺍﻟـﺬﻳﻦ ﺟﻌﻠـﺘﻬﻢ ﺍﻋـﻼﻡ ﻫـﺪﺍﻳﺘﻚ ﺑـﻴﻦ ﺧﻠﻘـﻚ ﻭ‬ ‫ﺭﺍﻳﺎﺕ ﻧﺼﺮﺗﻚ ﻓﻲ ﺑـﻼﺩﻙ ﻭ ﺑـﺎﻟﻨﻮﺭ ﺍﻟـﺬﻱ ﺍﺷـﺮﻕ ﻣـﻦ ﺍﻓـﻖ ﺍﻟﺤﺠـﺎﺯ ﻭ ﺗﻨـﻮﺭﺕ ﺑـﻪ ﻳﺜـﺮﺏ ﻭ ﺍﻟﺒﻄﺤـﺎء ﻭ ﻣـﺎ ﻓـﻲ ﻧﺎﺳـﻮﺕ ﺍﻻﻧﺸـﺎء ﺑـﺎﻥ ﺗﺆﻳـﺪ‬ ‫ﻋﺒﺎﺩﻙ ﻋﻠﻲ ﺫﻛﺮﻙ ﻭ ﺛﻨﺎﺋﻚ ﻭ ﺍﻟﻌﻤﻞ ﺑﻤﺎ ﺍﻧﺰﻟﺘﻪ ﻓﻲ ﻛﺘﺎﺑﻚ‪.‬‬

‫ﺍﺷﻬﺪ ﻳﺎ ﺍﻟﻬﻲ ﺑﻤﺎ ﺷﻬﺪ ﺑﻪ ﺍﻧﺒﻴﺎﺅﻙ ﻭ ﺍﺻﻔﻴﺎﺅﻙ ﻭ ﺑﻤﺎ ﺍﻧﺰﻟﺘﻪ ﻓﻲ ﻛﺘﺒـﻚ ﻭ ﺻـﺤﻔﻚ ﺍﺳـﺄﻟﻜﻪ ﺑﺎﺳـﺮﺍﺭ ﻛﺘﺎﺑـﻚ ﻭ ﺑﺎﻟـﺬﻱ ﺑـﻪ ﻓﺘﺤـﺖ ﺍﺑـﻮﺍﺏ‬ ‫ﺍﻟﻌﻠــﻮﻡ ﻋﻠــﻲ ﺧﻠﻘــﻚ ﻭ ﺭﻓﻌــﺖ ﺭﺍﻳــﻪ ﺍﻟﺘﻮﺣﻴــﺪ ﺑــﻴﻦ ﻋﺒــﺎﺩﻙ ﺑــﺎﻥ ﺗﺮﺯﻗﻨــﻲ ﺷــﻔﺎﻋﻪ ﺳــﻴﺪ ﺍﻟﺮﺳــﻞ ﻭ ﻫــﺎﺩﻱ ﺍﻟﺴــﺒﻴﻞ ﻭ ﺗــﻮﻓﻘﻨﻲ ﻋﻠــﻲ ﻣــﺎ ﺗﺤــﺐ ﻭ‬ ‫ﺗﺮﺿﻲ‪.‬‬

‫ﭼﻨﺎﻧﭽــﻪ ﺳــﻠﻄﻨﺖ ﺣﻀــﺮﺕ ﺭﺳــﻮﻝ ﺣــﺎﻝ ﺩﺭ ﻣﻴــﺎﻥ ﻧــﺎﺱ ﻇــﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍﺳــﺖ ﻭ ﺩﺭ ﺍﻭﻝ ﺍﻣــﺮ ﺁﻥ ﺣﻀــﺮﺕ ﺁﻥ ﺑــﻮﺩ ﻛــﻪ ﺷــﻨﻴﺪﻳﺪ ﭼــﻪ ﻣﻘــﺪﺍﺭ‬ ‫ﺍﻫ ــﻞ ﻛﻔ ــﺮ ﻭ ﺿ ــﻼﻝ ﻛ ــﻪ ﻋﻠﻤ ــﺎﻱ ﺁﻥ ﻋﺼ ــﺮ ﻭ ﺍﺻ ــﺤﺎﺏ ﺍﻳﺸ ــﺎﻥ ﺑﺎﺷ ــﻨﺪ ﺑ ــﺮ ﺁﻥ ﺟ ــﻮﻫﺮ ﻓﻄ ــﺮﺕ ﻭ ﺳ ــﺎﺫﺝ ﻃﻴﻨ ــﺖ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻧ ــﺪ ﭼ ــﻪ ﻣﻘ ــﺪﺍﺭ‬ ‫ﺧﺎﺷﺎﻛﻬﺎ ﻭ ﺧﺎﺭﻫﺎ ﻛﻪ ﺑﺮ ﻣﺤﻞ ﻋﺒﻮﺭ ﺁﻥ ﺣﻀﺮﺕ ﻣﻲﺭﻳﺨﺘﻨﺪ ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺍﺷﺨﺎﺹ ﺑﻪ ﻇﻨﻮﻥ ﺧﺒﻴﺜﻪ ﺷـﻴﻄﺎﻧﻴﻪ ﺧـﻮﺩ ﺍﺫﻳـﺖ‬ ‫ﺑﻪ ﺁﻥ ﻫﻴﻜﻞ ﺍﺯﻟﻲ ﺭﺍ ﺳـﺒﺐ ﺭﺳـﺘﮕﺎﺭﻱ ﺧـﻮﺩ ﻣﻲﺩﺍﻧﺴـﺘﻨﺪ ﺯﻳـﺮﺍ ﻛـﻪ ﺟﻤﻴـﻊ ﻋﻠﻤـﺎﻱ ﻋﺼـﺮ ﻣﺜـﻞ ﻋﺒـﺪﺍﻪﻠﻟ ﺍﺑـﻲ ﻭ ﺍﺑﻮﻋـﺎﻣﺮ ﺭﺍﻫـﺐ ﻭ ﻛﻌـﺐﺑﻦ‬ ‫ﺍﺷــﺮﻑ ﻭ ﻧﻀــﺮﺑﻦﺣﺎﺭﺙ ﺟﻤﻴــﻊ ﺁﻥ ﺣﻀــﺮﺕ ﺭﺍ ﺗﻜــﺬﻳﺐ ﻧﻤﻮﺩﻧــﺪ‪ .‬ﻭ ﺍﻳــﻦ ﻣﻌﻠــﻮﻡ ﻭ ﻭﺍﺿــﺢ ﺍﺳــﺖ ﻛــﻪ ﻋﻠﻤــﺎﻱ ﻭﻗــﺖ ﺍﮔــﺮ ﻛﺴــﻲ ﺭﺍ ﺭﺩ ﻭ‬ ‫ﻃــﺮﺩ ﻧﻤﺎﻳﻨــﺪ ﻭ ﺍﺯ ﺍﻫــﻞ ﺍﻳﻤــﺎﻥ ﻧﺪﺍﻧﻨــﺪ ﭼــﻪ ﺑــﺮ ﺳــﺮ ﺁﻥ ﻧﻔــﺲ ﻣﻲﺁﻳــﺪ ﭼﻨﺎﻧﭽــﻪ ﺑــﺮ ﺳــﺮ ﺍﻳــﻦ ﺑﻨــﺪﻩ ﺁﻣــﺪ ﻭ ﺩﻳــﺪﻩ ﺷــﺪ ﺍﻳــﻦ ﺍﺳــﺖ ﻛــﻪ ﺁﻧﺤﻀــﺮﺕ‬ ‫ﻓﺮﻣـﻮﺩ‪ :‬ﻣــﺎ ﺍﻭﺫﻱ ﻧﺒـﻲ ﺑﻤﺜــﻞ ﻣـﺎ ﺍﻭﺫﻳــﺖ ‪ ...‬ﺣﺘـﻲ ﻗﺴــﻤﻲ ﺑـﺮ ﺁﻥ ﺣﻀــﺮﺕ ﺳـﺨﺖ ﺷــﺪ ﻛـﻪ ﺍﺣــﺪﻱ ﺑـﺎ ﺁﻥ ﺣﻀــﺮﺕ ﻭ ﺍﺻـﺤﺎﺏ ﺍﻭ ﭼﻨــﺪﻱ‬ ‫ﻣﻌﺎﺷــﺮﺕ ﻧﻤﻴﻨﻤــﻮﺩ ﻭ ﻫــﺮ ﻧﻔﺴــﻲ ﻛــﻪ ﺧــﺪﻣﺖ ﺁﻥ ﺣﻀــﺮﺕ ﻣﻲﺭﺳــﻴﺪ ﻛﻤــﺎﻝ ﺍﺫﻳــﺖ ﺭﺍ ﺑــﻪ ﺍﻭ ﻭﺍﺭﺩ ﻣﻲﻧﻤﻮﺩﻧــﺪ ﺩﺭ ﺍﻳــﻦ ﻣﻮﻗــﻊ ﻳــﻚ ﺁﻳــﻪ ﺫﻛــﺮ‬ ‫ﻣﻲﻧﻤﺎﻳﻢ ﻛﻪ ﺍﮔﺮ ﭼﺸﻢ ﺑﺼﻴﺮﺕ ﺑﺎﺯﻛﻨﻲ ﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺘﻲ ﺑﺮ ﻣﻈﻠﻮﻣﻲ ﺁﻥ ﺣﻀﺮﺕ ﻧﻮﺣﻪ ﻭ ﻧﺪﺑﻪ ﻧﻤﺎﺋﻲ ﻭ ﺁﻥ ﺁﻳـﻪ ﺩﺭ ﻭﻗﺘـﻲ ﻧـﺎﺯﻝ ﺷـﺪ ﻛـﻪ‬ ‫ﺁﻥ ﺣﻀــﺮﺕ ﺍﺯ ﺷــﺪﺕ ﺑﻼﻳــﺎ ﻭ ﺍﻋــﺮﺍﺽ ﻧــﺎﺱ ﺑﻐﺎﻳــﺖ ﺍﻓﺴــﺮﺩ ﻭ ﺩﻟﺘﻨــﮓ ﺑــﻮﺩ ﻭ ﺟﺒﺮﺋﻴــﻞ ﺍﺯ ﺳــﺪﺭﻩ ﺍﻟﻤﻨﺘﻬــﺎﻱ ﻗــﺮﺏ ﻧــﺎﺯﻝ ﺷــﺪ ﺍﻳــﻦ ﺁﻳــﻪ‬ ‫ﺗﻼﻭﺕ ﻧﻤﻮﺩ‪ :‬ﻭ ﺍﻥ ﻛﺎﻥ ﻛﺒﺮ ﻋﻠﻴﻚ ﺍﻋﺮﺍﺿﻬﻢ ﻓﺎﻥ ﺍﺳﺘﻄﻌﺖ ﺍﻥ ﺗﺒﺘﻐﻲ ﻧﻘﺒﴼ ﻓﻲ ﺍﻻﺭﺽ ﺍﻭ ﺳﻠﻤﴼ ﻓﻲ ﺍﻟﺴﻤﺎء‪.‬‬ ‫ﻭ ﺣــﺎﻝ ﺍﻣــﺮﻭﺯ ﻣﺸــﺎﻫﺪﻩ ﻧﻤــﺎ ﻛــﻪ ﭼﻪﻗــﺪﺭ ﺍﺯ ﺳــﻼﻃﻴﻦ ﺑــﻪ ﺍﺳــﻢ ﺁﻥ ﺣﻀــﺮﺕ ﺗﻌﻈــﻴﻢ ﻣﻲﻧﻤﺎﻳﻨــﺪ ﻭ ﭼﻘــﺪﺭ ﺍﺯ ﺑــﻼﺩ ﻭ ﺍﻫــﻞ ﺁﻥ ﻛــﻪ ﺩﺭ ﻇــﻞ ﺍﻭ‬ ‫ﺳــﺎﻛﻨﻨﺪ ﻭ ﻧﺴــﺒﺖ ﺑــﻪ ﺁﻥ ﺣﻀــﺮﺕ ﺍﻓﺘﺨــﺎﺭ ﺩﺍﺭﻧــﺪ ﭼﻨﺎﻧﭽــﻪ ﺑــﺮ ﻣﻨــﺎﺑﺮ ﻭ ﮔﻠﺪﺳــﺘﻪﻫﺎ ﺍﻳــﻦ ﺍﺳــﻢ ﻣﺒــﺎﺭﻙ ﺭﺍ ﺑــﻪ ﻛﻤــﺎﻝ ﺗﻌﻈــﻴﻢ ﻭ ﺗﻜ ـﺮﻳﻢ ﺫﻛــﺮ‬

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‫ﻣﻲﻧﻤﺎﻳﻨــﺪ ﻭ ﺳــﻼﻃﻴﻨﻲ ﻫــﻢ ﻛــﻪ ﺩﺭ ﻇــﻞ ﺁﻥ ﺣﻀــﺮﺕ ﺩﺍﺧــﻞ ﻧﺸــﺪﻩﺍﻧﺪ ﻭ ﻗﻤــﻴﺺ ﻛﻔــﺮ ﺭﺍ ﺗﺠﺪﻳــﺪ ﻧﻨﻤﻮﺩﻩﺍﻧــﺪ ﺍﻳﺸــﺎﻥ ﻫــﻢ ﺑــﻪ ﺑﺰﺭﮔــﻲ ﻭ‬ ‫ﻋﻈﻤﺖ ﺁﻥ ﺷﻤﺲ ﻋﻨﺎﻳﺖ ﻣﻘﺮ ﻭ ﻣﻌﺘﺮﻗﻨﺪ‪) .‬ﺍﻧﺘﻬﻲ(‬

‫ﺍﮔـﺮ ﺗﻤـﺎﻡ ﺑﻴﺎﻧــﺎﺕ ﺣﻀـﺮﺕ ﺑﻬــﺎءﺍﻪﻠﻟ ﻛـﻪ ﺭﺍﺟــﻊ ﺑـﻪ ﻋﻈﻤــﺖ ﺍﺳـﻼﻡ ﻭ ﺭﻓﻌـﺖ ﺷــﺄﻥ ﻭ ﻣﻘـﺎﻡ ﺭﺳــﻮﻝ ﺧـﺪﺍ ﻭ ﺍﺋﻤــﻪ ﻫـﺪﻱ ﺻــﺎﺩﺭ ﺷـﺪﻩ ﺩﺭ ﺍﻳــﻦ‬ ‫ﺍﻭﺭﺍﻕ ﻧﻘــﻞ ﺷــﻮﺩ ﺑــﻪ ﺭﺍﺳــﺘﻲ ﺍﻳــﻦ ﺭﺳــﺎﻟﻪ ﻣﺒــﺪﻝ ﺑــﻪ ﻛﺘــﺎﺑﻲ ﻣﻔﺼــﻞ ﮔــﺮﺩﺩ ﻭ ﻟﻬــﺬﺍ ﺑــﺮﺍﻱ ﺭﻋﺎﻳــﺖ ﺟﺎﻧــﺐ ﺍﺧﺘﺼــﺎﺭ ﺑــﻪ ﻫﻤــﻴﻦ ﻣﻘــﺪﺍﺭ ﺍﻗﺘﺼــﺎﺭ‬ ‫ﻣﻲﺷﻮﺩ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺒﻴﻦ ﺁﺛﺎﺭ ﺣﻀـﺮﺕ ﺑﻬـﺎءﺍﻪﻠﻟ ﺩﺭ ﺑﺴـﻴﺎﺭﻱ ﺍﺯ ﻣﻜﺎﺗﻴـﺐ ﺧـﻮﻳﺶ ﺣﻘﺎﻧﻴـﺖ ﺩﻳـﻦ ﻣﺒـﻴﻦ ﺍﺳـﻼﻡ ﺭﺍ ﺑـﺮ ﻣﺨـﺎﻟﻔﻴﻦ ﻭ ﻣﻨﻜـﺮﻳﻦ‬ ‫ﺑﻨﻬﺎﻳــﺖ ﻗــﺪﺭﺕ ﻭ ﻗــﻮﺕ ﺛﺎﺑــﺖ ﻧﻤــﻮﺩﻩ ﻭ ﺩﺭ ﺳــﺎﻟﻬﺎﻱ ‪ 1912‬ﻭ ‪ 1913‬ﺑــﺮ ﺣﺴــﺐ ﺗﻘﺎﺿــﺎﻱ ﺑﻬﺎﺋﻴــﺎﻥ ﺍﺭﻭﭘــﺎ ﻭ ﺁﻣﺮﻳﻜــﺎ ﺑــﻪ ﻣﻤﺎﻟــﻚ ﻏــﺮﺏ‬ ‫ﻣﺴــﺎﻓﺮﺕ ﻛﺮﺩﻩﺍﻧــﺪ ﺩﺭ ﺑﺴــﻴﺎﺭﻱ ﺍﺯ ﻣﻌﺎﺑــﺪ ﻭ ﻛﻨــﺎﺋﺲ ﻣﺴــﻴﺤﻲ ﻭ ﻳﻬــﻮﺩ ﻣﺠــﺎﻣﻊ ﻗﺴﻴﺴــﻴﻦ ﻭ ﻣــﺎﺩﻳﻴﻦ ﺑﺼــﺮﻳﺢ ﺑﻴــﺎﻥ ﺍﺯ ﻣﻘﺪﺳــﺎﺕ ﺍﺳــﻼﻡ‬ ‫ﺩﻓﺎﻉ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺑﻪ ﺷﻬﺎﺩﺕ ﻣﻄﻠﻌﻴﻦ ﻛﺴﻲ ﺭﺍ ﻳﺎﺭﺍﻱ ﺁﻧﻜﻪ ﻧﺎﻣﻲ ﺍﺯ ﺭﺳﻮﻝﺍﻪﻠﻟ ﺩﺭ ﺁﻥ ﻣﻌﺎﺑﺮ ﻭ ﻣﺠﺎﻣﻊ ﺑﺒﺮﺩ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫" ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﺍﻭﻝ ﺧﻄــﺎﺑﻲ ﻛــﻪ ﺑــﻪ ﻗــﻮﻡ ﺧــﻮﺩ ﻛــﺮﺩ ﮔﻔــﺖ ﻣﻮﺳــﻲ ﭘﻴﻐﻤﺒــﺮ ﺧــﺪﺍ‪ ،‬ﺗــﻮﺭﺍﺕ ﻛﺘــﺎﺏ ﺧﺪﺍﺳــﺖ ﺷــﻤﺎ ﺑﺎﻳــﺪ ﻣــﺆﻣﻦ ﺗــﻮﺭﺍﺕ ﻭ‬ ‫ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﺑﻨﻲﺍﺳﺮﺍﺋﻴﻞ ﺷﻮﻳﺪ ﻭ ﺑﻪ ﻣﻮﻗﻦ ﺑﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻭ ﺍﻧﺠﻴﻞ ﮔﺮﺩﻳﺪ ﻫﻔـﺖ ﻣﺮﺗﺒـﻪ ﺗـﺎﺭﻳﺦ ﻣﻮﺳـﻲ ﺭﺍ ﻛـﻪ ﺩﺭ ﺟﻤﻴـﻊ ﺳـﺘﺎﻳﺶ ﺁﻥ‬ ‫ﺣﻀــﺮﺕ ﺍﺳــﺖ ﻣﻜــﺮﺭ ﻣﻲﻓﺮﻣﺎﻳــﺪ ﻛــﻪ ﺣﻀــﺮﺕ ﻣﻮﺳــﻲ ﺍﺯ ﺍﻧﺒﻴــﺎﻱ ﺍﻭﻟــﻮﺍﻟﻌﺰﻡ ﺻــﺎﺣﺐ ﺷــﺮﻳﻌﺖ ﺑــﻮﺩ ﺩﺭ ﺻــﺤﺮﺍﻱ ﻃــﻮﺭ ﺧﻄــﺎﺏ ﺍﻟﻬــﻲ ﺭﺍ‬ ‫ﺷــﻨﻴﺪ ﺑــﺎ ﺧــﺪﺍ ﺗﻜﻠــﻢ ﻧﻤــﻮﺩ ﺍﻟــﻮﺍﺣﻲ ﺑــﺮ ﺍﻭ ﻧــﺎﺯﻝ ﺷــﺪ ﺟﻤﻴــﻊ ﺍﻗــﻮﺍﻡ ﻭ ﻗﺒﺎﺋــﻞ ﻋــﺮﺏ ﺿــﺪ ﺍﻭ ﺑﺮﺧﺎﺳــﺘﻨﺪ ﻋﺎﻗﺒــﺖ ﺧــﺪﺍ ﺍﻭ ﺭﺍ ﻏﺎﻟــﺐ ﻛــﺮﺩ ﺯﻳــﺮﺍ‬ ‫ﺣــﻖ ﺑــﺮ ﺑﺎﻃــﻞ ﻗﺎﻟــﺐ ﺍﺳــﺖ ﻣﻼﺣﻈــﻪ ﻧﻤﺎﺋﻴــﺪ ﻛــﻪ ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﺩﺭ ﺑـﻴﻦ ﺍﻗــﻮﺍﻡ ﻭﺣﺸــﻲ ﻋــﺮﺏ ﺗﻮﻟــﺪ ﻳﺎﻓــﺖ ﻭ ﺯﻧــﺪﮔﺎﻧﻲ ﻓﺮﻣــﻮﺩ ﺑــﻪ ﻇــﺎﻫﺮ‬ ‫ﺍُﻣﻲ ﻭ ﺑﻲﺧﺒﺮ ﺑﻮﺩ ﻭ ﺍﻗﻮﺍﻡ ﺍﻋـﺮﺍﺏ ﺩﺭ ﻧﻬﺎﻳـﺖ ﺟﻬﺎﻟـﺖ ﻭ ﻫﻤﺠـﻲ ﺑـﻪ ﻗﺴـﻤﻴﻜﻪ ﺩﺧﺘـﺮﺍﻥ ﺧـﻮﺩ ﺭﺍ ﺯﻧـﺪﻩ ﺯﻧـﺪﻩ ﺯﻳـﺮ ﺧـﺎﻙ ﻣﻲﻧﻤﻮﺩﻧـﺪ ﻭ ﺍﻳـﻦ‬ ‫ﺭﺍ ﻧﻬﺎﻳ ــﺖ ﻓﺨ ــﺮ ﻭ ﺣﻤﻴ ــﺖ ﻭ ﻋﻠ ــﻮ ﻓﻄ ــﺮﺕ ﻣﻲﺷ ــﻤﺮﺩﻧﺪ ﻭ ﺩﺭ ﺗﺤ ــﺖ ﺣﻜﻮﻣ ــﺖ ﺍﻳ ــﺮﺍﻥ ﻭ ﺭﻭﻣ ــﺎﻥ ﺩﺭ ﻧﻬﺎﻳ ــﺖ ﺫﻟ ــﺖ ﻭ ﺍﺳ ــﺎﺭﺕ ﺯﻧ ــﺪﮔﺎﻧﻲ‬ ‫ﻣﻴﻨﻤﻮﺩﻧــﺪ ﻭ ﺩﺭ ﺑﺎﺩﻳــﻪ ﻋــﺮﺏ ﭘﺮﺍﻛﻨــﺪﻩ ﺑﻮﺩﻧــﺪ ﻭ ﺑــﺎ ﻳﻜــﺪﻳﮕﺮ ﺣــﺮﺏ ﻭ ﻗﺘــﺎﻝ ﻣﻲﻛﺮﺩﻧــﺪ ﭼــﻮﻥ ﻧــﻮﺭ ﻣﺤﻤــﺪﻱ ﻃــﺎﻟﻊ ﺷــﺪ ﻇﻠﻤــﺖ ﺟﻬﺎﻟــﺖ ﺍﺯ‬ ‫ﺑﺎﺩﻳﻪ ﻋﺮﺏ ﺯﺍﺋﻞ ﮔﺸﺖ ﺁﻥ ﺍﻗﻮﺍﻡ ﻣﺘﻮﺣﺸﻪ ﺩﺭ ﺍﻧﺪﻙ ﺯﻣـﺎﻧﻲ ﺑـﻪ ﻣﻨﺘﻬـﻲ ﺩﺭﺟـﻪ ﻣـﺪﻧﻴﺖ ﺭﺳـﻴﺪﻧﺪ ﭼﻨﺎﻧﻜـﻪ ﺍﺯ ﻣـﺪﻧﻴﺖ ﺍﻳﺸـﺎﻥ ﺩﺭ ﺍﺳـﭙﺎﻧﻴﺎ ﻭ‬ ‫ﺑﻐــﺪﺍﺩ ﺍﻫــﺎﻟﻲ ﺍﺭﻭﭘــﺎ ﺍﺳــﺘﻔﺎﺩﻩ ﻛﺮﺩﻧــﺪ ﺣــﺎﻝ ﭼــﻪ ﺑﺮﻫــﺎﻧﻲ ﺍﻋﻈــﻢ ﺍﺯ ﺍﻳــﻦ ﺍﺳــﺖ ﻭ ﺍﻳــﻦ ﺩﻟﻴــﻞ ﻭﺍﺿــﺢ ﺍﺳــﺖ ﻣﮕــﺮ ﺁﻧﻜــﻪ ﺍﻧﺴــﺎﻥ ﭼﺸــﻢ ﺍﺯ‬ ‫ﺍﻧﺼﺎﻑ ﺑﭙﻮﺷﺪ ﻭ ﺑﻨﻬﺎﻳﺖ ﺍﻋﺘﺴﺎﻑ ﺑﺮﺧﻴﺰﺩ‪[42] " .‬‬

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‫)ﻋﺮﺽ ﮐﺮﺩﻧﺪ‪ :‬ﺷﻤﺎ ﻣﺴﻴﺢ ﺭﺍ ﭼﻪ ﻣﻴﺪﺍﻧﻴﺪ؟( ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺍﻧﺠﻴﻞ ﺍﺳﺖ ﻣﺎ‬ ‫ﻣﺴــﻴﺢ ﺭﺍ ﮐﻠﻤ ــﺔ ﺍﻪﻠﻟ ﻣﻴ ــﺪﺍﻧﻴﻢ ﻧﻬﺎﻳــﺖ ﺁﻥ ﺭﺍ ﺷ ــﺮﺡ ﻣﻴ ــﺪﻫﻴﻢ ﻭ ﺑﻴــﺎﻥ ﻣﻴﮑﻨ ــﻴﻢ ﻣ ــﺎ ﺟﻤﻴــﻊ ﺍﻧﺒﻴ ــﺎ ﺭﺍ ﻗﺒ ــﻮﻝ ﺩﺍﺭﻳــﻢ ﺣﻀ ــﺮﺕ ﻣﻮﺳ ــﻰ ﺣﻀ ــﺮﺕ‬

‫ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺣﻀـﺮﺕ ﺭﺳـﻮﻝ ﻭ ﺳـﺎﻳﺮ ﺍﻧﺒﻴـﺎ ﺭﺍ ﺗﻤـﺎﻡ ﺑـﺮ ﺣـﻖ ﻣﻴـﺪﺍﻧﻴﻢ ﻣﻴﺨـﻮﺍﻫﻴﻢ ﺟﻤﻴـﻊ ﺍﻣـﻢ ﺭﺍ ﺑﻬـﻢ ﺻـﻠﺢ ﺩﻫـﻴﻢ‪ .‬ﻫـﺰﺍﺭ ﺳﻴﺼـﺪ ﺳـﺎﻝ ﺍﺳـﺖ‬

‫ﺑــﻴﻦ ﻣﺴــﻴﺤﻰ ﻭ ﻣﺴــﻠﻤﺎﻥ ﺟﻨــﮓ ﻭ ﺟــﺪﺍﻝ ﺍﺳــﺖ ﺑﺠﻬــﺖ ﺳــﻮء ﺗﻔــﺎﻫﻢ ﺍﮔــﺮ ﺍﻳــﻦ ﺳــﻮء ﺗﻔــﺎﻫﻢ ﺍﺯ ﻣﻴــﺎﻥ ﺑــﺮ ﺧﻴــﺰﺩ ﺑــﺎ ﻳﮑــﺪﻳﮕﺮ ﺑــﺮﺍﺩﺭ ﺷــﻮﻧﺪ‪.‬‬ ‫)ﻋـﺮﺽ ﮐﺮﺩﻧــﺪ‪ :‬ﺗﻌــﺎﻟﻴﻢ ﻣﺴــﻴﺢ ﺻـﺮﻑ ﺭﻭﺣــﺎﻧﻰ ﺑــﻮﺩ ﺍ ّﻣــﺎ ﺩﺭ ﺍﺳــﻼﻡ ﺟﻨـﮓ ﺑــﻮﺩ( ﻓﺮﻣﻮﺩﻧــﺪ‪ :‬ﺗﻔﺼــﻴﻞ ﺁﻥ ﺍﻳـﻦ ﺍﺳــﺖ ﮐــﻪ ﺣﻀــﺮﺕ ﺭﺳــﻮﻝ‬

‫ﺳ ــﻴﺰﺩﻩ ﺳ ــﺎﻝ ﺩﺭ ﻣ ّ‬ ‫ﮑ ــﻪ ﺑـ ــﻮﺩ ﻭ ﻫﻤﻴﺸ ــﻪ ﻣﺒـ ــﺘﻼﻯ ﺯﺟ ــﺮ ﻭ ﺯﺣﻤـ ــﺖ ﺍﻭ ﺭﺍ ﺍﺫ ّﻳ ــﺖ ﻣﻴﮑﺮﺩﻧـ ــﺪ ﺍﺻ ــﺤﺎﺑﺶ ﻓـ ــﺮﺍﺭ ﮐﺮﺩﻧ ــﺪ ﺑﻌﻀـ ــﻰ ﺍﺳ ــﻴﺮ ﺷ ــﺪﻧﺪ‬

‫ﻣﻴﺨﻮﺍﺳــﺘﻨﺪ ﺧــﻮﺩﺵ ﺭﺍ ﻧﻴــﺰ ﺑﮑﺸــﻨﺪ ﻟﻬــﺬﺍ ﻫﺠــﺮﺕ ﻓﺮﻣــﻮﺩ‪ .‬ﻭﻟــﻰ ﻣﺨــﺎﻟﻔﻴﻦ ﻟﺸــﮑﺮ ﮐﺸــﻴﺪﻧﺪ ﺑــﺮ ﺳــﺮ ﺣﻀــﺮﺕ ﻣﺤ ّﻤــﺪ ﺁﻣﺪﻧــﺪ ﺗــﺎ ﺭﺟــﺎﻝ ﺭﺍ‬

‫ﺑﮑﺸـﻨﺪ ﻭ ﻧﺴـﺎء ﺭﺍ ﺍﺳـﻴﺮ ﮐﻨﻨـﺪ ﺣﻀـﺮﺕ ﻣﺤ ّﻤـﺪ ﺍﻣــﺮ ﺑـﺪﻓﺎﻉ ﻓﺮﻣﻮﺩﻧـﺪ ﺍﻳـﻦ ﺑـﻮﺩ ﺍﺳـﺎﺱ ﺣـﺮﺏ ﺍﺳــﻼﻡ ﮐـﻪ ﻫـﺮ ﭼـﻪ ﻣﺪﺍﻓﻌـﻪ ﻣﻴﮑﺮﺩﻧـﺪ ﺁﻧﻬــﺎ ﺭﺍ‬

‫ﺷﮑﺴــﺖ ﻣﻴﺪﺍﺩﻧــﺪ ﺑــﺎﺯ ﺑــﺮ ﻣﻴﮕﺸــﺘﻨﺪ ﺑــﺎ ﺣﻀــﺮﺕ ﻣﺤﺎﺭﺑــﻪ ﻣﻴﻨﻤﻮﺩﻧــﺪ ﺯﻳــﺮﺍ ﺧﻮﻧﺨــﻮﺍﺭ ﺑﻮﺩﻧــﺪ ﻫﻤﻴﺸــﻪ ﺣــﺮﺏ ﺩﺍﺋﻤــﻰ ﺩﺭ ﻣﻴــﺎﻥ ﺩﺍﺷــﺘﻨﺪ ﻭ‬

‫ﺑﺤــﺮﺏ ﻭ ﻗﺘــﻞ ﻧﻔــﻮﺱ ﻭ ﻧﻬــﺐ ﺍﻣــﻮﺍﻝ ﻭ ﺍﺳــﺎﺭﺕ ﻋﻴــﺎﻝ ﻭ ﺍﻃﻔــﺎﻝ ﺍﻓﺘﺨــﺎﺭ ﻣﻴﮑﺮﺩﻧــﺪ‪ .‬ﻭ ﺩﻳﮕــﺮ ﺁﻧﮑــﻪ ﺣﮑــﻢ ﻣﺪﺍﻓﻌــﻪ ﻭ ﻣﻘﺎﺗﻠــﻪ ﺩﺭ ﺍﺳــﻼﻡ ﺑــﺎ‬ ‫ﻣﺸﺮﮐﻴﻦ ﻋﺮﺏ ﺧﻮﻧﺨﻮﺍﺭ ﺑﻮﺩ ﻧﻪ ﺍﻫﻞ ﮐﺘﺎﺏ‪[43] .‬‬

‫ﺩﺭ ﻧﻄﻖ ﻣﺒﺎﺭﮎ ﺷﺐ ‪ ١٩‬ﻣﺎﻩ ﻣﺤﺮّﻡ ‪ ١٣٣٢‬ﺩﺭ ﻋﮑّﺎ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﻫﻮﺍﻪﻠﻟ‬

‫ﻭﺍﻗﻌﴼ ﭼﻘﺪﺭ ﻣﺮﺩﻡ ﺑﻰ ﺍﻧﺼﺎﻓﻨﺪ‪ .‬ﺍﺯ ﺭﻭﺯﻯ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻇﺎﻫﺮ ﺷﺪﻩ ﺗﺎ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻧﻔﺴﻰ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﺳﺖ ﮐـﻪ ﺩﺭ ﮐﻨﻴﺴـﻪ ﻫـﺎﻯ ﻳﻬـﻮﺩ‬

‫ﺫﮐــﺮ ﻣﺴــﻴﺢ ﺭﺍ ﺑﮑﻨــﺪ ﺣــﺎﻻ ﺑﻬﺎﺋﻴــﺎﻥ ﺩﺭ ﻣﻌﺒ ــﺪ ﻳﻬــﻮﺩ ﺍﺛﺒــﺎﺕ ﻣﻴﮑﻨﻨــﺪ ﮐــﻪ ﻣﺴ ــﻴﺢ ﮐﻠﻤــﺔ ﺍﻪﻠﻟ ﺍﺳــﺖ ﻣﺴــﻴﺢ ﺭﻭﺡ ﺍﻪﻠﻟ ﺍﺳــﺖ ﻭ ﺩﺭ ﮐﻠﻴﺴ ــﺎﻯ‬

‫ﻧﺼــﺎﺭﻯ ﺍﺛﺒــﺎﺕ ﻣﻴﮑﻨﻨــﺪ ﮐــﻪ ﺣﻀــﺮﺕ ﺭﺳــﻮﻝ ﭘﻴﻐﻤﺒــﺮ ﺍﻟﻬــﻰ ﺍﺳــﺖ ﺑــﺎ ﻭﺟــﻮﺩ ﺍﻳــﻦ ﻣــﺮﺩﻡ ﺍﺯ ﻣــﺎ ﺭﺍﺿــﻰ ﻧﻴﺴــﺘﻨﺪ‪ .‬ﻳــﮏ ﺭﻭﺯﻯ ﺩﺭ ﻧﻴﻮﻳــﻮﺭﮎ‬

‫ﻣﻴــﺮﻓﺘﻴﻢ ﺩﺭ ﮐﻠﻴﺴــﺎﺋﻰ ﺻــﺤﺒﺖ ﺑــﺪﺍﺭﻳﻢ ﻳــﮏ ﺷــﺨﺺ ﻫﻨــﺪﻯ ﺍﺯ ﺑﺰﺭﮔــﺎﻥ ﺁﻥ ﺑــﻼﺩ ﻣــﺎ ﺭﺍ ﺗﺼــﺎﺩﻓﴼ ﻣﻼﻗــﺎﺕ ﮐــﺮﺩ ﮐــﻪ ﺭﻭ ﺑــﻪ ﮐﻠﻴﺴــﺎ ﻣﻴــﺮﻭﻳﻢ‬

‫ﺗﻌﺠﺐ ﻧﻤﻮﺩ ﭘﻴﺶ ﺧﻮﺩ ﮔﻔﺖ ﺑﺮﻭﻡ ﺑﺒﻴﻨﻢ ﭼﻪ ﺧﺒﺮ ﺍﺳﺖ ﺁﻣـﺪ ﺩﺭ ﮐﻠﻴﺴـﺎ ﺩﻳـﺪ ﺩﺭ ﺑـﺎﻻﻯ ﺻـﻔّﻪ ﻣـﻦ ﺍﻳﺴـﺘﺎﺩﻩ ﺍﻡ ﻭ ﺍﺛﺒـﺎﺕ ﺣﻘّﺎﻧ ّﻴـﺖ ﻧﺒـﻮّﺕ‬ ‫ّ‬

‫ﺣﻀــﺮﺕ ﺭﺳــﻮﻝ ﺍﻪﻠﻟ ﺭﺍ ﻣﻴﮑــﻨﻢ ﻭﺍﻗﻌــﴼ ﺣﻴــﺮﺍﻥ ﺷــﺪ‪ .‬ﻭﻗﺘــﻰ ﺁﻣــﺪﻳﻢ ﺑﻴــﺮﻭﻥ ﭼﻨــﺎﻥ ﺻــﻮﺭﺗﺶ ﺑﺸّ ــﺎﺵ ﺑــﻮﺩ ﮐــﻪ ﻭﺻــﻒ ﻧــﺪﺍﺭﺩ‪ .‬ﮔﻔــﺖ ﻭ ﺍﻪﻠﻟ ﭼــﻪ‬

‫ﻗﺴــﻴﺲ ﻫــﺎ ﻭ ﻣﺴــﻴﺤﻴﺎﻥ ﺣﺎﺿــﺮ ﺑﺎﺷــﻨﺪ ﮐﺴــﻰ ﺍﺛﺒــﺎﺕ ﻧﺒـﻮّﺕ ﺣﻀــﺮﺕ ﺭﺳــﻮﻝ ﺭﺍ‬ ‫ﺣﮑــﺎﻳﺘﻰ ﺍﺳــﺖ ﮐــﻪ ﺩﺭ ﮐﻠﻴﺴــﺎﻯ ﻣﺴــﻴﺤﻰ ﺩﺭ ﺣﺎﻟﺘﻴﮑــﻪ ّ‬

‫ﻗﺴﻴﺲ ﺍﻇﻬﺎﺭ ﺗﺸﮑّﺮ ﻭﻣﻨﻮﻧﻴّﺖ ﻭ ﺳﺮﻭﺭ ﮐﺮﺩ‬ ‫ﺑﻨﻤﺎﻳﺪ ﺧﻴﻠﻰ ﻣﻨﺠﺬﺏ ﺑﺎﻣﺮ ﺷﺪ‪ .‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﮐﻠﻴﺴﺎ ﭘﺮ ﺍﺯ ﻧﻔﻮﺱ ﺑﻮﺩ ﺑﻌﺪ ﻫﻢ ّ‬

‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ‪:‬‬ ‫" ‪ ....‬ﺧــﺎﺗﻢ ﺍﻧﺒﻴــﺎء ﺭﻭﺡ ﻣــﺎ ﺳــﻮﺍﻩ ﻓــﺪﺍﻩ ﺩﺭ ﻣﻘــﺎﻡ ﺧــﻮﺩ ﺷــﺒﻪ ﻭ ﻣﺜــﻞ ﻭ ﺷــﺮﻳﮏ ﻧﺪﺍﺷــﺘﻪ‪ .‬ﺍﻭﻟﻴــﺎء ﺻــﻠﻮﺍﺕ ﺍﻪﻠﻟ ﻋﻠــﻴﻬﻢ ﺑﮑﻠﻤــﮥ ﺍﻭ ﺧﻠــﻖ ﺷــﺪﻩ‬

‫ﺍﻧ ــﺪ‪ .‬ﺍﻳﺸ ــﺎﻥ ﺑﻌ ــﺪ ﺍﺯ ﺍﻭ ﺍﻋﻠ ــﻢ ﻭ ﺍﻓﻀ ــﻞ ﻋﺒ ــﺎﺩ ﺑ ــﻮﺩﻩ ﺍﻧ ــﺪ ﻭ ﺩﺭ ﻣﻨﺘﻬ ــﻰ ﺭﺗﺒ ــﻪ ﻋﺒﻮﺩ ّﻳ ــﺖ ﻗ ــﺎﺋﻢ‪ .‬ﺗﻘ ــﺪﻳﺲ ﺫﺍﺕ ﺍﻟﻬ ــﻰ ﺍﺯ ﺷ ــﺒﻪ ﻭ ﻣﺜ ــﻞ ﻭ ﺗﻨﺰﻳ ــﻪ‬ ‫ﮐﻴﻨﻮﻧﺘﺶ ﺍﺯ ﺷﺮﻳﮏ ﻭ ﺷﺒﻴﻪ ﺑﺂﻧﺤﻀﺮﺕ ﺛﺎﺑﺖ ﻭ ﻇﺎﻫﺮ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻘﺎﻡ ﺗﻮﺣﻴﺪ ﺣﻘﻴﻘـﻰ ﻭ ﺗﻔﺮﻳـﺪ ﻣﻌﻨـﻮﻯ ﻭ ﺣـﺰﺏ ﻗﺒـﻞ ﺍﺯ ﺍﻳﻨﻤﻘـﺎﻡ ﮐﻤـﺎ ﻫـﻮ‬

‫ﺣ ّﻘــﻪ ﻣﺤــﺮﻭﻡ ﻭ ﻣﻤﻨــﻮﻉ‪ .‬ﺣﻀــﺮﺕ ﻧﻘﻄــﻪ ﺭﻭﺡ ﻣــﺎ ﺳــﻮﺍﻩ ﻓــﺪﺍﻩ ﻣﻴﻔﺮﻣﺎﻳــﺪ ﺍﮔــﺮ ﺣﻀــﺮﺕ ﺧــﺎﺗﻢ ﺑﮑﻠﻤــﻪ ﻭﻻﻳــﺖ ﻧﻄـﻖ ﻧﻤﻴﻔﺮﻣــﻮﺩ ﻭﻻﻳــﺖ ﺧﻠــﻖ‬

‫ﻧﻤﻴﺸﺪ‪[44] ...‬‬

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‫ﺣﻀﺮﺕ ﺷﻮﻗﻲ ﺭﺑﺎﻧﻲ ﻭﻟﻲ ﻣﻨﺼـﻮﺹ ﺍﻣـﺮ ﺑﻬـﺎﺋﻲ ﺩﺭ ﻳﻜـﻲ ﺍﺯ ﻣﻜﺎﺗﻴـﺐ ﻣﺸـﺮﻭﺣﻪ ﺧـﻮﻳﺶ ﺑـﻪ ﻧـﺎﻡ ﺭﻭﺯ ﻣﻮﻋـﻮﺩ ﻓـﺮﺍ ﺭﺳـﻴﺪﻩ ﻛـﻪ ﺧﻄـﺎﺏ‬ ‫ﺑــﻪ ﺗﻤــﺎﻡ ﺑﻬﺎﺋﻴــﺎﻥ ﻣﻐــﺮﺏ ﺯﻣــﻴﻦ ﺻــﺎﺩﺭ ﺷــﺪﻩ ﺭﺍﺟــﻊ ﺑــﻪ ﺩﻳﺎﻧــﺖ ﺍﺳــﻼﻡ ﻭ ﻣﻘــﺎﻡ ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﻭ ﺍﺋﻤــﻪ ﺍﻃﻬــﺎﺭ ﺑﻴﺎﻧــﺎﺗﻲ ﻣﻲﻓﺮﻣﺎﻳﻨــﺪ ﻛــﻪ‬ ‫ﻣﻀﻤﻮﻥ ﺁﻥ ﺑﻪ ﻓﺎﺭﺳﻲ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬

‫"‪ ...‬ﺗﻜﺮﻳﻤــﺎﺕ ﺟﻠﻴﻠــﻪﺍﻱ ﻛــﻪ ﺣﻀــﺮﺕ ﺑﻬــﺎءﺍﻪﻠﻟ ﺭﺍﺟــﻊ ﺑــﻪ ﺣﻀــﺮﺕ ﻣﺤﻤــﺪ ﻭ ﺍﻭﺻــﻴﺎﻱ ﺣﻘــﻪ ﺍﻭ ﻣﺨﺼﻮﺻــﴼ ﺍﻣــﺎﻡ ﺣﺴــﻴﻦ ﻓﺮﻳــﺪ ﻭ‬ ‫ﻭﺣﻴ ــﺪ ﻓﺮﻣ ــﻮﺩﻩ ﻭ ﺑﺮﺍﻫﻴﻨ ــﻲ ﻛ ــﻪ ﺣﻀ ــﺮﺕ ﻋﺒ ــﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻛﻠﻴﺴ ــﺎﻫﺎ ﻭ ﻛﻨﻴﺴ ــﻪﻫﺎ ﺑ ــﻪ ﻛﻤ ــﺎﻝ ﺍﺳ ــﺘﺤﻜﺎﻡ ﻭ ﺑ ــﺪﻭﻥ ﺑ ــﻴﻢ ﻭ ﻫ ــﺮﺍﺱ ﻋﻠ ــﻲ ﺭﺅﺱ‬ ‫ﺍﻻﺷــﻬﺎﺩ ﺑــﺮﺍﻱ ﺍﺛﺒــﺎﺕ ﺣﻘﺎﻧﻴــﺖ ﺩﻳﺎﻧــﺖ ﭘﻴﻐﻤﺒــﺮ ﺍﺳــﻼﻡ ﺍﻗﺎﻣــﻪ ﻓﺮﻣــﻮﺩﻩ ﻭ ﺑــﺎﻻﺧﺮﻩ ﺷــﻬﺎﺩﺕ ﻛﺘﺒــﻲ ﻣﻠﻜــﻪ ﺭﻭﻣﺎﻧﻴــﺎ ﻛــﻪ ﺩﺭ ﻛﻠﻴﺴــﺎﻱ ﺍﻧﺠﻴﻠــﻲ‬ ‫ﺗﻮﻟﺪ ﻳﺎﻓﺘـﻪ ﻭ ﺑـﺎ ﻭﺟـﻮﺩ ﺑﺴـﺘﮕﻲ ﻧﺰﺩﻳـﻚ ﺩﻭﻟـﺘﺶ ﺑـﻪ ﻛﻠﻴﺴـﺎﻱ ﺍﺭﺗـﻮﺩﻭﻛﺲ ﻳﻌﻨـﻲ ﺩﻳﺎﻧـﺖ ﺭﺳـﻤﻲ ﻣﻤﻠﻜـﺖ ﻣﺘﺒﻮﻋـﻪ ﺍﻭ ﺑﻴﺸـﺘﺮ ﺑـﺮ ﺍﺛـﺮ ﻗﺮﺍﺋـﺖ‬ ‫ﺧﻄﺎﺑﺎﺕ ﻋﻤﻮﻣﻲ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﺮ ﺁﻥ ﺷﺪﻩ ﻛﻪ ﺍﻋﺘﺮﺍﻑ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﺍﻋﻼﻡ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺗﻤــﺎﻡ ﺍﻳﻨﻬــﺎ ﺑــﺪﻭﻥ ﻫﻴﭻﮔﻮﻧــﻪ ﺷــﻚ ﻭ ﺗﺮﺩﻳــﺪ ﻧﻈــﺮ ﺣﻘﻴﻘــﻲ ﺁﻳــﻴﻦ ﺑﻬــﺎﺋﻲ ﺭﺍ ﻧﺴــﺒﺖ ﺑــﻪ ﺩﻳﺎﻧــﺖ ﺍﺳــﻼﻡ ﻣﻌﻠــﻮﻡ ﻭ ﻣﺸــﻬﻮﺩ ﻣﻲﺳــﺎﺯﺩ‪ .‬ﺁﻥ ﻣﻘــﺎﻡ‬ ‫ﺷﺎﻫﺎﻧﻪ ﭼﻨﻴﻦ ﺷﻬﺎﺩﺕ ﻣﻲ ﺩﻫﺪ‪ :‬ﺁﺛﺎﺭ ﺑﺎﻫﺮﻩﺍﺵ ﺩﺭ ﺟﻤﻴﻊ ﺍﺷﻴﺎء ﻣﻮﺟﻮﺩ ﻭ ﻗﻮﻩ ﻣﻌﻨﻮﻳﻪﺍﺵ ﺩﺭ ﻛﻠﻴﻪ ﻣﻤﻜﻨـﺎﺕ ﻣﺸـﻬﻮﺩ ﻭ ﻣـﻮﺩﻭﻉ‪ .‬ﻧـﺪﺍﻱ‬ ‫ﻏﻴﺒﻲ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺭﺍ ﺩﺭ ﺍﻋﻤﺎﻕ ﻗﻠﺐ ﺻﻼ ﻣﻲﺯﻧﺪ ﻭ ﺭﺍﻩ ﻫﺪﺍﻳﺖ ﺭﺍ ﺍﺯ ﻃﺮﻳﻖ ﺿﻼﻟﺖ ﻧﺸﺎﻥ ﻣﻲ ﺩﻫﺪ‪ .‬ﻟﻜﻦ ﭼﻮﻥ ﺍﻛﺜـﺮ ﻧﻔـﻮﺱ ﺍﺯ ﺍﻳـﻦ‬ ‫ﺁﻭﺍﺯ ﻏﻴﺒــﻲ ﻭ ﻧــﺪﺍﻱ ﺩﺭﻭﻧــﻲ ﺫﺍﻫــﻞ ﻭ ﻏﺎﻓﻠﻨــﺪ ﺧﺪﺍﻭﻧــﺪ ﺑــﻪ ﺻــﺮﻑ ﻓﻀــﻞ ﻭ ﻋﻨﺎﻳــﺖ ﻭﺟــﻮﺩﺍﺕ ﻣﻘــﺪﺱ ﺭﺍ ﻣــﺄﻣﻮﺭ ﻭ ﺩﺭ ﺑــﻴﻦ ﺧﻠــﻖ ﻣﺒﻌــﻮﺙ‬ ‫ﻓﺮﻣــﻮﺩﻩ ﺗــﺎ ﺁﻧﻜــﻪ ﻛﻠﻤــﻪﺍﺵ ﺭﺍ ﺩﺭ ﺍﻣــﺮ ﺣــﻖ ﻇــﺎﻫﺮ ﻭ ﺣﻘﻴﻘــﺖ ﺁﻥ ﺭﺍ ﺑــﺮ ﻧﻔــﻮﺱ ﺑﺸــﺮﻱ ﻭﺍﺿــﺢ ﻭ ﻻﺋــﺢ ﺳــﺎﺯﻧﺪ ﻇﻬــﻮﺭ ﺍﻧﺒﻴــﺎء ﮔــﺮﺍﻡ ﻇﻬ ــﻮﺭ‬ ‫ﻼ ٔ‬ ‫ﻻﺟــﻞ ﺍﻳــﻦ ﻣﻘﺼــﺪ ﺍﻋــﺰ ﺍﻋﻠــﻲ ﺑــﻮﺩﻩ ﺯﻳــﺮﺍ ﺩﺭ ﻫــﺮ ﻋﺼــﺮ ﻭ ﺯﻣــﺎﻥ ﻧــﻮﻉ ﺑﺸــﺮ ﺑــﻪ‬ ‫ﺣﻀــﺮﺕ ﻣﺴــﻴﺢ‪ ،‬ﺣﻀــﺮﺕ ﺭﺳــﻮﻝ ﻭ ﺣﻀــﺮﺕ ﺑﻬــﺎءﺍﻪﻠﻟ ﻛـ ً‬ ‫ﻧــﺪﺍء ﺍﻟﻬــﻲ ﻭ ﻧﺒــﺎء ﺭﺑــﺎﻧﻲ ﻛــﻪ ﺧﻠــﻖ ﺭﺍ ﺑــﻪ ﻃﺮﻳــﻖ ﺣﻘﻴﻘــﺖ ﺍﺭﺷــﺎﺩ ﻭ ﻣﻔﻬــﻮﻡ ﻣﻔﻬــﻮﻡ ﺣﻘﻴﻘــﻲ ﺍﻟﻮﻫﻴــﺖ ﺭﺍ ﺑــﺮ ﺍﻭ ﻣﻜﺸــﻮﻑ ﻭ ﻋﻴــﺎﻥ ﺳــﺎﺯﺩ‬ ‫ﻣﺤﺘــﺎﺝ ﻭ ﻧﻴﺎﺯﻣﻨــﺪ ﺍﺳــﺖ ﺍﻳــﻦ ﺍﺳــﺖ ﻛــﻪ ﺍﻳــﻦ ﻧــﺪﺍﻱ ﺭﺑــﺎﻧﻲ ﻭ ﺻــﻮﺕ ﻣﻘــﺪﺱ ﺑــﻪ ﻟﺴــﺎﻥ ﺍﻟﻬــﻲ ﺩﺭ ﻫﻴﻜــﻞ ﺑﺸــﺮﻱ ﺍﻧﺒﻴــﺎء ﻋﻈــﺎﻡ ﺳــﺎﺭﻱ ﻭ‬ ‫ﺟﺎﺭﻳﺴﺖ ﻇﺎﻫﺮ ﻣﻲﺷﻮﺩ ﺗﺎ ﻧﻔﻮﺱ ﺍﻧﺴﺎﻧﻲ ﺑﻪ ﺁﺫﺍﻥ ﻋﻨﺼﺮﻱ ﺍﺻﻨﺎء ﻭ ﺣﻘﻴﻘﺖ ﺁﻥ ﺭﺍ ﺩﺭﻙ ﻧﻤﺎﻳﻨﺪ‪) ".‬ﺗﺮﺟﻤﻪ(‬ ‫ﻭ ﻧﻴﺰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺍﻛﻨﻮﻥ ﺑﻪ ﺟﺎﺳﺖ ﺳﻮﺍﻝ ﺷﻮﺩ ﻛﻪ ﺑـﺮﺍﻱ ﺍﻋﺘـﺮﺍﻑ ﭘﻴـﺮﻭﺍﻥ ﺣﻀـﺮﺕ ﺑﻬـﺎءﺍﻪﻠﻟ ﻧﺴـﺒﺖ ﺑـﻪ ﻣﻘـﺎﻡ ﺍﺭﺟﻤﻨـﺪﻱ ﻛـﻪ ﺣﻀـﺮﺕ ﻣﺤﻤـﺪ ﺭﺳـﻮﻝﺍﻪﻠﻟ ﺩﺭ‬ ‫ﻣﻴــﺎﻥ ﺗﻤــﺎﻡ ﺳﻠﺴــﻠﻪ ﺍﻧﺒﻴــﺎﻱ ﺍﻟﻬــﻲ ﺩﺍﺷــﺘﻪ ﭼــﻪ ﺩﻟﻴــﻞ ﺑﺰﺭﮔﺘــﺮﻱ ﻻﺯﻡ ﺩﺍﺭﻧــﺪ؟ ﻭ ﺁﻳــﺎ ﻋﻠﻤــﺎ ﺗﻮﻗــﻊ ﺩﺍﺭﻧــﺪ ﻛــﻪ ﻣــﺎ ﻧﺴــﺒﺖ ﺑــﻪ ﺩﻳﺎﻧــﺖ ﺍﺳــﻼﻡ ﭼــﻪ‬ ‫ﺧﺪﻣﺖ ﺑﺰﺭﮔﺘﺮﻱ ﺍﻧﺠﺎﻡ ﺩﻫﻴﻢ؟ ﭼﻪ ﺷﺎﻫﺪ ﺑﺰﺭﮔﺘﺮﻱ ﺍﺯ ﺷﺎﻳﺴﺘﮕﻲ ﻣﺎ ﺑﺎﻻﺗﺮ ﺍﺯ ﺍﻳﻦ ﻣﻲﺧﻮﺍﻫﻨﺪ ﻛﻪ ﺩﺭ ﻣﻘﺎﻣﺎﺗﻲ ﻛﻪ ﺍﺯ ﺩﺳﺘﺮﺱ ﺁﻧﻬـﺎ ﺑـﻪ‬

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‫ﻛﻠــﻲ ﺧــﺎﺭﺝ ﺍﺳــﺖ ﻣــﺎ ﺷــﻌﻠﻪ ﺍﻳﻤــﺎﻥ ﺣﻘﻴﻘــﻲ ﻭ ﭘــﺮ ﺷــﺮﺍﺭﻩ ﺑــﺮ ﻣﻴــﺎﻥ ﺍﻓــﺮﻭﺯﻳﻢ ﻛــﻪ ﺑــﻪ ﺣﻘﻴﻘــﺖ ﺭﺳــﻮﻝ ﺍﻪﻠﻟ ﺷــﻬﺎﺩﺕ ﺩﺍﺩﻩ ﻭ ﺍﺯ ﻗﻠــﻢ ﭼﻨــﻴﻦ‬ ‫ﻣﻠﻜﻪﺍﻱ ﺍﻋﺘﺮﺍﻑ ﻋﻠﻨﻲ ﻛﻪ ﺣﻘﻴﻘﺖ ﺗﺎﺭﻳﺨﻴﺴﺖ ﺩﺭﺑﺎﺭﻩ ﻣﺒﻌﻮﺛﻴﺖ ﺁﻥ ﺣﻀﺮﺕ ﻣﻦ ﺟﺎﻧﺐﺍﻪﻠﻟ ﺑﺪﺳﺖ ﻣﻲﺁﻳﺪ؟ )ﺍﻧﺘﻬﻲ(‬ ‫ﻋﻼﻭﻩ ﺑـﺮ ﺍﻳـﻦ ﺣﻀـﺮﺕ ﺷـﻮﻗﻲ ﺭﺑـﺎﻧﻲ ﺑـﻪ ﺑﻬﺎﺋﻴـﺎﻥ ﺁﻣﺮﻳﻜـﺎ ﺻـﺮﻳﺤﴼ ﺩﺳـﺘﻮﺭ ﻓﺮﻣﻮﺩﻩﺍﻧـﺪ ﻛـﻪ ﺩﺭ ﻣـﺪﺍﺭﺱ ﺗﺎﺑﺴـﺘﺎﻧﻪ ﻗـﺮﺁﻥ ﻣﺠﻴـﺪ ﺑـﻪ ﺣﺎﺿـﺮﻳﻦ‬ ‫ﺗﺪﺭﻳﺲ ﺷﻮﺩ ﻭ ﺑﻬﺎﺋﻴـﺎﻥ ﻏـﺮﺏ ﺩﺭ ﻣـﺪﺍﺭﺱ ﻣﺰﺑـﻮﺭﻩ ﺑـﺮﺍﻱ ﺍﺟـﺮﺍﻱ ﺍﻳـﻦ ﺩﺳـﺘﻮﺭ ﺑـﻪ ﻛﻤـﺎﻝ ﺍﻃﺎﻋـﺖ ﻭ ﺧﻠـﻮﺹ ﻧﻴـﺖ ﻧﺼـﻮﺹ ﺁﻥ ﺳـﻔﺮ ﻛـﺮﻳﻢ‬ ‫ﺭﺍ ﺗﻌﻠﻴﻢ ﮔﺮﻓﺘﻪ ﻭ ﻣﻲﮔﻴﺮﻧﺪ‪.‬‬

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‫ﺭﺍﺟﻊ ﺑﻪ ﻣﻘﺎﻡ ﻭﻻﻳﺖ ﻭ ﺍﺋﻤﻪ ﺍﻃﻬﺎﺭ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻲﻓﺮﻣﺎﻳﻨﺪ‪:‬‬

‫ﻫ ــﻢ ﺍﻋﻠ ــﻢ ﺑ ــﺎﻥ ﻟﻠﺸ ــﻤﺲ ﺍﻟﺘ ــﻲ ﻧﺰﻟ ــﺖ ﻓ ــﻲ ﺍﻟﺼ ــﻮﺭﻩ ﺍﻟﻤﺒﺎﺭﻛ ــﻪ ﺍﻃﻼﻗ ــﺎﺕ ﺷ ــﺘﻲ ‪ ...‬ﻭ ﻓ ــﻲ ﻣﻘ ــﺎﻡ ﻧﻄﻠ ــﻖ ﻋﻠ ــﻲ ﺍﻭﻟﻴ ــﺎء ﺍﻪﻠﻟ ﻭ ﺍﻭﺩﺍﺋ ــﻪ ﻻﻧﻬ ــﻢ‬ ‫ﺷﻤﻮﺱ ﺍﻟﻮﻻﻳﻪ ﺑﻴﻦ ﺍﻟﺒﺮﻳﻪ ﻟﻮﻻ ﻫﻢ ﻻﺧﺬﺕ ﺍﻟﻈﻠﻤﻪ ﻣﻦ ﻋﻠﻲ ﺍﻻﺭﺽ ﻛﻠﻬﺎ ﺍﻻ ﻣﻦ ﺷﺎء ﺭﺑﻚ‪.‬‬

‫ﻭﺍﻟﻘﻤﺮ ﺍﺫﺍ ﺗﻼﻫﺎ ﻭ ﺍﻟﻘﻤﺮ ﺭﺗﺒﻪ ﺍﻟﻮﻻﻳﻪ ﺍﻟﺬﻱ ﺗﻼ ﺷﻤﺲ ﺍﻟﻨﺒﻮﻩ ﺍﻱ ﻳﻈﻬﺮ ﺑﻌﺪﻩ ﻟﻴﻘﻮﻡ ﻋﻠﻲ ﺍﻣﺮ ﺍﻟﻨﺒﻲ ﺑﻴﻦ ﺍﻟﻌﺒﺎﺩ‪.‬‬ ‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺟﻞّ ﺛﻨﺎﺋﻪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻗﻮﻟﻪ ﺍﻻﺣﻠﻰ‪:‬‬

‫" ﺩﺭ ﺧﺼﻮﺹ ﻭﺣﻰ ﻣﺮﻗﻮﻡ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻳﺪ ﺍﺋ ّﻤﻪ ﺍﻃﻬﺎﺭ ﻣﻄﺎﻟﻊ ﺍﻟﻬﺎﻡ ﺑﻮﺩﻧﺪ ﻭ ﻣﻈـﺎﻫﺮ ﻓـﻴﺾ ﺣﻀـﺮﺕ ﺭﺣﻤـﻦ ﻭﺣـﻰ ﺍﺧﺘﺼـﺎﺹ ﺑﺤﻀـﺮﺕ‬ ‫ﺭﺳﻮﻝ ﺩﺍﺷﺖ ﻟﻬﺬﺍ ﮐﻼﻡ ﺍﺋ ّﻤﻪ ﺍﻃﻬﺎﺭ ﺭﺍ ﮐﻼﻡ ﺍﻟﻬﻰ ﻧﮕﻮﺋﻴﻢ ﺑﻠﮑﻪ ﺑﺎﻟﻬﺎﻡ ﺭﺣﻤﺎﻧﻰ ﺩﺍﻧﻴﻢ" ]‪[45‬‬

‫ﻣﻘﺪﺳﻪ ﻣﺎ ﻳﻨﻄﻖ ﻋﻦ ﺍﻟﻬﻮﻯ ﺍﻥ ﻫﻮ ّ‬ ‫ﺍﻻ ﻭﺣﻰ ﻳﻮﺣﻰ ﻫﺴﺘﻨﺪ ﻭ‬ ‫ﺍﻯ ﺑﻨﺪﮤ ﺍﻟﻬﻰ ﺳﺆﺍﻝ ﺍﺯ ﻋﺼﻤﺖ ﺍﻧﺒﻴﺎﻯ ﺳﻠﻒ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻯ ﻣﻈﺎﻫﺮ ّ‬

‫ﻣﻘﺪﺱ ﺍﺯ ﺍﻭﻫﺎﻡ ﺍﻫﻞ ﺷﺒﻬﺎﺕ ﻭ ﻇﻨﻮﻥ‪.‬‬ ‫ﻣﻈﻬﺮ ﻭ ﻳﺤﺬّ ﺭﮐﻢ ﺍﻪﻠﻟ ﻧﻔﺴﻪ ﺑﻞ ﻧﻔﺲ ﺍﻪﻠﻟ ﺍﻟﻘﺎﺋﻤﺔ‬ ‫ﺑﺎﻟﺴﻨﻦ ﻫﺴﺘﻨﺪ ﻣﻨ ّﺰﻩ ﺍﺯ ﺍﺩﺭﺍﮎ ﻣﺎﺩﻭﻧﻨﺪ ﻭ ّ‬ ‫ّ‬

‫ﻣﺮﺍﺟﻌﻪ ﺑﻨﺼﻮﺹ ﺍﻟﻬﻰ ﻧﻤﺎﺋﻴﺪ ﺑﺘﺼﺮﻳﺢ ﺫﮐﺮ ﻋﺼﻤﺖ ﮐﺒﺮﻯ ﺩﺭ ﺣﻘّﺸﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﺪ ﭼﻪ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻭ ﭼﻪ ﺍﺯ ﺁﻳﺎﺕ ﺑﻴّﻨﺎﺕ‬

‫ﺟﻤﺎﻝ ﺍﺑﻬﻰ ﺍﺯ ﺟﻤﻠﻪ ﺯﻳﺎﺭﺕ ﺳﻴّﺪ ﺍﻟﺸّ ﻬﺪﺍء ﻋﻠﻴﻪ ﺍﻟﺘّﺤﻴّﺔ ﻭ ﺍﻟﺜّﻨﺎء‪[46] .‬‬

‫ﻭ ﺩﺭ ﺧﺼ ــﻮﺹ ﺳ ــﺆﺍﻝ ﺻ ــﻔﻰ ﻋﻠﻴﺸ ــﺎﻩ ﮐ ــﻪ ﺣﮑﻤ ــﺖ ﻋ ــﺪﺩ ﺩﻭﺍﺯﺩﻩ ﺩﺭ ﻧﺠ ــﻮﻡ ﺍﺋﻤ ــﻪ ﻫ ــﺪﻯ ﺩﺭ ﺩﻭﺭﻩ ﺣﻀ ــﺮﺕ ﺭﺳ ــﻮﻝ )ﺹ( ﭼ ــﻪ ﺑ ــﻮﺩﻩ‬ ‫ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬

‫"ﺻﻔﻰ ﻋﻠﻴﺸﺎﻩ ّ‬ ‫ﻣﻄﻠﻊ ﺑﺮ ﺳ ّﺮ ﻭ ﺣﮑﻤﺖ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﻫﺴﺘﻨﺪ ﻭﻟﻰ ﻧﻈﺮ ﺑﺤﮑﻤﺘـﻰ ﺍﻳـﻦ ﺳـﺆﺍﻝ ﺭﺍ ﻧﻤﻮﺩﻩﺍﻧـﺪ ﻟـﺬﺍ ﻧﻈـﺮ ﺑـﺂﻥ ﺣﮑﻤـﺖ ﺟـﻮﺍﺏ‬

‫ﻻ ﭼــﻮﻥ ﺁﻓﺘــﺎﺏ ﺍﺛﻴــﺮ ﺭﺍ ﺩﺭ ﻓﻠــﮏ ﺑــﺮﻭﺝ ﺩﻭﺍﺯﺩﻩ ﺑــﺮﺝ ﻣﺤ ّﻘــﻖ ﻭ ﻣﻘ ـ ّﺮﺭ ﺍﺳــﺖ ﻟــﺬﺍ ﺣﮑﻤــﺖ ﺍﻟﻬ ّﻴــﻪ ﭼﻨــﻴﻦ ﻗــﺮﺍﺭ‬ ‫ﺩﺍﺩﻩ ﻣﻴﺸــﻮﺩ ﺑﻨــﻮﻳﺲ ﮐــﻪ ﺍ ّﻭ ً‬

‫ﮔﺮﻓــﺖ ﮐــﻪ ﺷــﻤﺲ ﺣﻘﻴﻘــﺖ ﺭﺍ ﻫــﻢ ﺩﺭ ﻓﻠــﮏ ﺍﺣــﺪﻳّﺖ ﺩﻭﺍﺯﺩﻩ ﺑــﺮﺝ ﻣﻘ ـ ّﺮﺭ ﺑﺎﺷــﺪ ﭼــﻪ ﮐــﻪ ﺗﺜﻠﻴــﺚ ﺭﺍ ﮐــﻪ ﺣﻘﻴﻘــﺖ ﻭﻻﻳــﺖ ﺍﺳــﺖ ﭼــﻮﻥ ﺩﺭ‬

‫ﻣﻨﺠﻤـﺎﻥ ﻣﻴﮕﻮﻳﻨـﺪ ﺍﻥّ ﺍﻟﺘﺜﻠﻴـﺚ ﻋـﻴﻦ ﺍﻟﺘﺮﺑﻴـﻊ ﻭ ﺩﻳﮕـﺮ‬ ‫ﺗﺮﺑﻴﻊ ﮐﻪ ﺣﻘﻴﻘﺖ ﻧﺒﻮّﺕ ﺍﺳﺖ ﺿﺮﺏ ﻧﻤﺎﺋﻰ ﻋﺪﺩ ﺩﻭﺍﺯﺩﻩ ﻇﺎﻫﺮ ﮔﺮﺩﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ّ‬ ‫ﺁﻧﮑــﻪ ﭼــﻮﻥ ﺣــﺮﻭﻑ ﮐﻠﻤــﻪ ﺗﻮﺣﻴــﺪ ﮐــﻪ ﻻ ﺍﻟــﻪ ّ‬ ‫ﺍﻻ ﺍﻪﻠﻟ ﺍﺳــﺖ ﻭ ﮐﻠﻤــﻪ ﻧﺒ ـﻮّﺕ ﮐــﻪ ﻣﺤ ّﻤــﺪ ﺭﺳــﻮﻝ ﺍﻪﻠﻟ ﺍﺳــﺖ ﺗﺮﮐﻴــﺐ ﺍﺯ ﺩﻭﺍﺯﺩﻩ ﺣــﺮﻑ ﺍﺳــﺖ‬

‫ﻣﻘﺘﻀــﻰ ﺣﮑﻤــﺖ ﺍﻟﻬ ّﻴــﻪ ﭼﻨــﻴﻦ ﺑــﻮﺩ ﮐــﻪ ﻣﻈــﺎﻫﺮ ﻭﻻﻳــﺖ ﮐــﻪ ﻋﺒــﺎﺭﺕ ﺍﺯ ﺗﻔﺼــﻴﻞ ﺍﺟﻤــﺎﻝ ﻫﺴــﺘﻨﺪ ﻧﻴــﺰ ﺩﺭ ﻋــﺪﺩ ﺩﻭﺍﺯﺩﻩ ﻇــﺎﻫﺮ ﮔــﺮﺩﺩ ﺗــﺎ ﻫــﺮ‬

‫ﺣﺮﻓﻰ ﺍﺯ ﺍﻳﻦ ﺣﺮﻭﻑ ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮏ ﻣﻄﻠﻊ ﻭ ﻣﺸﺮﻕ ﺍﻧﻮﺍﺭ ﺍﺣﺪﻳّﺖ ﺑﺎﺷﻨﺪ ﻻﻧّﻬﻢ ﺣﺮﻭﻑ ﮐﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭ ﻧﺠـﻮﻡ ﺳـﻤﺎء ﺍﻟﺘﻔﺮﻳـﺪ ﻭ ﺑـﺪﻭﺭ‬

‫ﺍﻟﺴﻨﻦ ﺍﻻﻟﻬ ّﻴـﺔ ﻓـﻰ ﺍﻟﻈﻬـﻮﺭﺍﺕ ﺍﻻﻭّﻟ ّﻴـﺔ ﮐﻤـﺎ ﺭﺃﻯ ﻳﻮﺳـﻒ ﻓـﻰ ﺍﻟﻤﻨـﺎﻡ ﺑـﺎﻥ ﺳـﺠﺪﺕ ﻟـﻪ ﺍﺣـﺪﻯ ﻋﺸـﺮ ﮐﻮﮐﺒـﴼ ﻭ ﻫـﻮ‬ ‫ﺍﻓﻖ ﺍﻟﺘﺠﺮﻳﺪ ﻭ ﻫﺬﺍ ﻣﻦ ّ‬

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‫ﺍﻟﺴﻼﻡ ﮐﺎﻥ ﺍﺛﻨﻰ ﻋﺸﺮ ﺳﺒﻄﴼ ﺍﻭ ﺍﺛﻨﻰ ﻋﺸﺮ ﻧﻘﻴﺒـﴼ ﻓﻬـﻢ ﮐـﺎﻧﻮﺍ ﺑـﺮﻭﺝ‬ ‫ﺍﻟﺜّﺎﻧﻰ ﻋﺸﺮ ﻭ ﻫﺬﺍ ﮐﺎﻥ ﻓﻰ ﮐﻮﺭ ﺍﻟﺨﻠﻴﻞ ﻭ ﺍ ّﻣﺎ ﻓﻰ ﮐﻮﺭ ﺍﻟﮑﻠﻴﻢ ﻋﻠﻴﻪ ّ‬ ‫ﺍﻟﺴ ــﻼﻡ ﮐ ــﺎﻥ ﻋ ــﺪﺩ ﺍﻟ ّﺮﻭﺣ ــﺎﻧﻴﻴﻦ‬ ‫ﺍﻟﺤﻘﻴﻘ ــﺔ ﺍﻟﻌﺮﻓﺎﻧ ّﻴ ــﺔ ﻭ ﺣ ــﺮﻭﻑ ﮐﻠﻤ ــﺔ ﺍﻟﻮﺣﺪﺍﻧ ّﻴ ــﺔ ﻓ ــﻰ ﺫﻟ ــﮏ ﺍﻟ ّﺰﻣ ــﺎﻥ ﻭ ﮐ ــﺬﻟﮏ ﻓ ــﻰ ﮐ ــﻮﺭ ﺍﻟﻤﺴ ــﻴﺢ ﻋﻠﻴ ــﻪ ّ‬

‫ﺭﺏ ﺍﻟﻘــﺪﺭ ﻓــﻰ ﮐــﻮﺭ ﺳـﻴّﺪ ﺍﻟﺒﺸــﺮ ﺑﺎﺋ ّﻤــﺔ ﺍﻟﺤـ ّـﻖ‬ ‫ﺍﻟ ّﻨــﻮﺭﺍﻧﻴﻴﻦ ﺣﻀــﺮﺍﺕ ﺍﻟﺤــﻮﺍﺭﻳﻴﻦ ﺍﺛﻨــﻰ ﻋﺸــﺮ ﻧﻔﺴــﴼ ﻭ ﮐــﺬﻟﮏ ﺗﻌﻠّﻘــﺖ ﺑــﻞ ﺗﺤ ّﻘﻘــﺖ ﺑــﺎﺭﺍﺩﺓ ّ‬ ‫ﺍﺛﻨﻰ ﻋﺸﺮ ﻓﻬﻢ ﻧﺠﻮﻡ ﺯﺍﻫﺮﺓ ﻭ ﺑﺪﻭﺭ ﻻﻣﻌﺔ ﻭ ﺳﺮﺝ ﺳﺎﻃﻌﺔ ﻭ ﺑﺮﻭﺝ ﻋﺎﻟﻴﺔ ﻓﻰ ﺳﻤﺎء ﺍﻻﻧﻮﺍﺭ ﻭ ﻓﻠﮏ ﺍﻻﺳﺮﺍﺭ" ]‪[47‬‬

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‫ﺭﺍﺟﻊ ﺑﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦﻋﻠﻲﺑﻦﺍﺑﻴﻄﺎﻟﺐﻋﻠﻴﻪﺍﻟﺴﻼﻡ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻣﻲﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ﺩﻭ ﻧﻔـﺮ ﺍﺯ ﺍﻫــﻞ ﻛﻮﻓــﻪ ﺧـﺪﻣﺖ ﺍﻣﻴــﺮ ﺁﻣﺪﻧــﺪ ﻳﻜــﻲ ﺭﺍ ﺑﻴﺘـﻲ ﺑــﻮﺩ ﻛــﻪ ﺍﺭﺍﺩﻩ ﺑﻴـﻊ ﺁﻥ ﺩﺍﺷــﺖ ﻭ ﺩﻳﮕــﺮﻱ ﻣﺸــﺘﺮﻱ ﺑـﻮﺩ ﻭ ﻗــﺮﺍﺭ ﺑــﺮ ﺁﻥ ﺩﺍﺩﻩ ﺑﻮﺩﻧــﺪ‬ ‫ﻛــﻪ ﺑــﻪ ﺍﻃــﻼﻉ ﺁﻥ ﺣﻀــﺮﺕ ﺍﻳــﻦ ﻣﺒﺎﻳﻌــﻪ ﻭﻗــﻮﻉ ﻳﺎﺑــﺪ ﻭ ﻗﺒﺎﻟــﻪ ﻣﺴــﻄﻮﺭ ﮔــﺮﺩﺩ ﺁﻥ ﻣﻈﻬــﺮ ﺍﻣﺮﺍﻟﻬــﻲ ﺑــﻪ ﻛﺎﺗــﺐ ﻓﺮﻣﻮﺩﻧــﺪ ﻛــﻪ ﺑﻨــﻮﻳﺲ ﻗــﺪ ﺍﺷــﺘﺮﻱ‬ ‫ﻣﻴﺖ ﻋﻦ ﻣﻴﺖ ﺑﻴﺘﴼ ﻣﺤﺪﻭﺩﴽ ﺑﺤﺪﻭﺩ ﺍﺭﺑﻌﻪ ﺣﺪ ﺍﻟـﻲ ﺍﻟﻘﺒـﺮ ﻭ ﺣـﺪ ﺍﻟـﻲ ﺍﻟﻠﺤـﺪ ﻭ ﺣـﺪ ﺍﻟـﻲ ﺍﻟﺼـﺮﺍﻁ ﻭ ﺣـﺪ ﺍﻣـﺎ ﺍﻟـﻲ ﺍﻟﺠﻨـﻪ ﻭ ﺍﻣـﺎ ﺍﻟـﻲ ﺍﻟﻨـﺎﺭ‬ ‫ﺣﺎﻝ ﺍﮔﺮ ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﺻﻮﺭ ﺣﻴﺎﺕ ﻋﻠﻮﻱ ﺯﻧﺪﻩ ﺷﺪﻩ ﻭ ﺍﺯ ﻗﺒﺮ ﻏﻔﻠﺖ ﺑﻪ ﻣﺤﺒﺖ ﺁﻥ ﺣﻀـﺮﺕ ﻣﺒﻌـﻮﺙ ﮔﺸـﺘﻪ ﺑﻮﺩﻧـﺪ ﺍﻟﺒﺘـﻪ ﺍﻃـﻼﻕ ﻣـﻮﺕ‬ ‫ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﻤﻲﺷﺪ ﻭ ﻫﺮﮔﺰ ﺩﺭ ﻫﻴﭻ ﻋﻬﺪ ﻭ ﻋﺼﺮ ﺟﺰ ﺣﻴﺎﺕ ﻭ ﺑﻌﺚ ﻭ ﺣﺸﺮ ﺣﻘﻴﻘﻲ ﻣﻘﺼـﻮﺩ ﺍﻧﺒﻴـﺎء ﻭ ﺍﻭﻟﻴـﺎء ﻧﺒـﻮﺩﻩ ﻭ ﻧﻴﺴـﺖ ﺍﮔـﺮ ﻗـﺪﺭﻱ‬ ‫ﺗﻌﻘﻞ ﺷﻮﺩ ﺩﺭ ﻫﻤﻴﻦ ﺑﻴﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﻛﺸﻒ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﻣﻲﺷﻮﺩ ﻛﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﺤﺪ ﻭ ﻗﺒﺮ ﻭ ﺻﺮﺍﻁ ﻭ ﺟﻨﺖ ﻭ ﻧﺎﺭ ﭼﻪ ﺑﻮﺩ‪.‬‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﻲﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ﺳ ــﻠﻄﺎﻥ ﻋﺮﺻ ــﻪ ﻋﻠ ــﻢ ﻭ ﺣﻜﻤ ــﺖ ﻭ ﭘﺎﺩﺷ ــﺎﻩ ﻛﺸ ــﻮﺭ ﻭﻻﻳ ــﺖ ﺣﻀ ــﺮﺕ ﻋﻠ ــﻲ ﺑﻦﺍﺑﻴﻄﺎﻟ ــﺐ ﻋﻠﻴ ــﻪ ﺍﻟﺘﺤﻴ ــﻪ ﻭ ﺍﻟﺜﻨ ــﺎء ﻣﻲﻓﺮﻣﺎﻳﻨ ــﺪ‪ " :‬ﻛﻤ ــﺎﻝ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ ﻋﻨﻪ "‬

‫ﺑﺪﺭ ﻣﻨﻴﺮ ﺍﻓﻼﻙ ﻋﻠﻢ ﻭ ﻣﻌﺮﻓﺖ ﻭ ﻧﻘﻄﻪ ﻣﺮﻛﺰ ﺩﺍﻳﺮﺓ ﻭﻻﻳﺖ ﺍﺳﺪﺍﻪﻠﻟ ﺍﻟﻐﺎﺏ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﺤﻴﻪ ﻭ ﺍﻟﺜﻨﺎء ﻣﻲﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ﻛﻞ ﻣﺎ ﻓﻲ ﺍﻟﺘﻮﺭﺍﻩ ﻭ ﺍﻻﻧﺠﻴﻞ ﻭ ﺍﻟﺰﺑﻮﺭ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭ ﻛﻞ ﻣﺎ ﻓﻲﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻟﻔﺎﺗﺤﻪ ﻭ ﻛـﻞ ﻣـﺎ ﻓـﻲ ﺍﻟﻔﺎﺗﺤـﻪ ﻓـﻲ ﺍﻟﺒﺴـﻤﻠﻪ ﻭ ﻛـﻞ ﻣـﺎ‬ ‫ﻓﻲ ﺍﻟﺒﺴﻤﻠﻪ ﻓﻲ ﺍﻟﺒﺎء ﻭ ﻛﻞ ﻣﺎ ﻓﻲ ﺍﻟﺒﺎء ﻓﻲ ﺍﻟﻨﻘﻄﻪ ﻭ ﺍﻧﺎ ﺍﻟﻨﻘﻄﻪ‬ ‫ﭘﺎﺩﺷﺎﻩ ﻋﺮﺻﻪ ﻭﻻﻳﺖ ﻭ ﻋﻨﻘﺎء ﻣﺸﺮﻕ ﻋﻠﻢ ﻭ ﺣﻤﺖ ﺣﻀﺮﺕ ﻋﻠﻲﺑﻦ ﺍﺑﻲﻃﺎﻟﺐ ﻛـﺮﻡ ﺍﻪﻠﻟ ﻭﺟﻬـﻪ ﻣﻲﻓﺮﻣﺎﻳـﺪ‪ " :‬ﻛﻤـﺎﻝ ﺍﻟﺘﻮﺣﻴـﺪ ﻧﻔـﻲ‬ ‫ﺍﻟﺼﻔﺎﺕ ﻋﻨﻪ "‬

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‫ﺑﻠﺒ ــﻞ ﺑﺴ ــﺘﺎﻥ ﺗﻤﺠﻴ ــﺪ ﻭ ﻋﻨ ــﺪﻟﻴﺐ ﮔﻠﺴ ــﺘﺎﻥ ﺗﺮﺟﻴ ــﺪ ﺍﺳ ــﺪﺍﻪﻠﻟ ﺍﻟﻐ ــﺎﺏ ﻋﻠ ــﻲ ﺑ ــﻦ ﺍﺑﻴﻄﺎﻟ ــﺐ ﻛ ــﺮﻡﺍﻪﻠﻟ ﻭﺟﻬ ــﻪ ﺑ ــﺎﻡ ﺑﻴ ــﺎﻥ ﻭ ﺍﻓﺼ ــﺢ ﺗﺒﻴ ــﺎﻥ ﺑﻴ ــﺎﻥ‬ ‫ﻧﻤﻮﺩﻩﺍﻧــﺪ ﻭ ﺣﻘﻴﻘــﺖ ﺍﻳــﻦ ﻣﻄﻠــﺐ ﺑﻠﻨــﺪ ﺍﻋﻠــﻲ ﺭﺍ ﺑــﻪ ﭼﻨــﺪ ﻛﻠﻤــﺎﺕ ﻟﻄﻴﻔــﻪ ﻣﻜﺸــﻮﻑ ﻭ ﻋﻴــﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧــﺪ ﺍﻳــﻦ ﺍﺳــﺖ ﺑﻴــﺎﻥ ﺁﻥ ﺣﻀــﺮﺕ ﻛــﻪ‬ ‫ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫" ﻣﻦ ﺳﺌﻞ ﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻬﻮ ﺟﺎﻫﻞ ﻭ ﻣﻦ ﺍﺟﺎﺏ ﻋﻨﻪ ﻓﻬﻮ ﻣﺸﺮﻙ ﻭ ﻣﻦ ﻋﺮﻑ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻬﻮ ﻣﻠﺤﺪ ﻭ ﻣﻦ ﻟﻢ ﻳﻌﺮﻑ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻬﻮ ﻛﺎﻓﺮ "‬

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‫ﻋﺎﺷﻮﺭﺍ ﻭ ﺍﻟﮕﻮﮔﻴﺮﻯ‬ ‫ﺍﻧﺴﺎﻥﻫﺎ ﺑﻴﺶ ﺍﺯ ﺣﺮﻑﻫﺎ ﻭ ﻧﻮﺷﺘﻪﻫﺎ‪ ،‬ﺍﺯ ﺍﺷﺨﺎﺹ ﻭ ﻋﻤﻠﻜﺮﺩﻫﺎ ﺍﻟﮕـﻮ ﻣﻲﮔﻴﺮﻧـﺪ‪ .‬ﺗﺄﺛﻴﺮﮔـﺬﺍﺭﻱ ﻳـﻚ ﺣﺎﺩﺛـﻪ ﻳـﺎ ﺍﻟﮕـﻮﻱ ﺭﻓﺘـﺎﺭﻱ ﺑـﺮ ﺍﻧﺪﻳﺸـﻪﻫﺎ ﻭ ﻋﻤﻞﻫـﺎﻱ‬

‫ﻣﺮﺩﻡ‪ ،‬ﺑﻴﺸﺘﺮ ﺍﺯ ﮔﻔﺘﺎﺭ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﻳﻢ‪ ،‬ﻛﺴﺎﻧﻲ ﺑﻪ ﻋﻨﻮﺍﻥ » ﺍﺳﻮﻩ « ﻣﻌﺮﻓﻲ ﺷﺪﻩﺍﻧﺪ ﺗﺎ ﻣﺮﺩﻡ ﺩﺭ ﺍﻳﻤﺎﻥ ﻭ ﻋﻤﻞ ﺍﺯ ﺁﻧـﺎﻥ ﺳﺮﻣﺸـﻖ ﺑﮕﻴﺮﻧـﺪ‪.‬‬

‫ﺣﺎﺩﺛــﻪﻫﺎﻱ ﻫــﻢ ﻛــﻪ ﺍﺯ ﭘﻴﺸــﻴﻨﻴﺎﻥ ﺩﺭ ﻗــﺮﺁﻥ ﺁﻣــﺪﻩ ﺍﺳــﺖ‪ ،‬ﺑــﻮﻳﮋﻩ ﺑﺨﺶﻫــﺎﻳﻲ ﻛــﻪ ﺑــﻪ ﻧﻴﻜﻲﻫــﺎ‪ ،‬ﺍﻳﻤﺎﻥﻫــﺎ‪ ،‬ﺻــﺒﺮﻫﺎ‪ ،‬ﻣﺠﺎﻫــﺪﺕﻫﺎ ﻭ ﺍﻃﺎﻋﺖﻫــﺎ ﻭ ﺍﻳﺜﺎﺭﻫــﺎﻱ‬

‫ﻓﺮﺯﺍﻧﮕﺎﻥ ﺍﺷﺎﺭﻩ ﺷﺪﻩ‪ ،‬ﻫﻤﻪ ﺑﺮﺍﻱ ﻣﻌﺮﻓﻲ ﺍﻟﮕﻮﺳﺖ ‪.‬ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ﻭ ﺷﺨﺼـﻴّﺖﻫـﺎﻱ ﺑﺮﺟﺴـﺘﺔ ﺍﺳـﻼﻣﻲ ﻧﻴـﺰ ﺑـﺮﺍﻱ ﻣﺴـﻠﻤﺎﻧﺎﻥ ﺩﺭ ﻫﻤـﺔ ﺩﻭﺭﻩﻫـﺎ ﺍﻟﮕـﻮ ﺑـﻮﺩﻩ‬

‫ﺍﺳﺖ ﻭ ﺗﻌﺎﻟﻴﻢ ﺩﻳﻦ ﺍﺳﻼﻡ ﻭ ﺍﻭﻟﻴﺎء ﻣﻜﺘﺐ ﻧﻴﺰ ﺗﻮﺻﻴﻪ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﺯ ﻧﻤﻮﻧﻪﻫﺎﻱ ﻣﺘﻌﺎﻟﻲ ﻭ ﺑﺮﺟﺴﺘﻪ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻱ ﺍﺧﻼﻕ ﻭ ﻛﻤﺎﻝ‪ ،‬ﺳﺮﻣﺸﻖ ﺑﮕﻴﺮﻳﻢ‪ .‬ﺩﺭ‬

‫ﻣﻴـﺎﻥ ﺣـﻮﺍﺩﺙ ﺗـﺎﺭﻳﺦ‪ »،‬ﻋﺎﺷـﻮﺭﺍ« ﻭ »ﺷـﻬﺪﺍﻱ ﻛـﺮﺑﻼ« ﺍﺯ ﻭﻳﮋﮔـﻲ‬ ‫ﺧﺎﺻـﻲ ﺑﺮﺧﻮﺭﺩﺍﺭﻧـﺪ ﻭ ﺻـﺤﻨﻪ ﺻـﺤﻨﺔ ﺍﻳـﻦ ﺣﻤﺎﺳـﻪ ﻣﺎﻧـﺪﮔﺎﺭ ﻭ ﺗﻚﺗـﻚ ﺣﻤﺎﺳـﻪﺁﻓﺮﻳﻨﺎﻥ‬ ‫ّ‬

‫ﻋﺎﺷـﻮﺭﺍ‪ ،‬ﺍﻟﮕـﻮﻱ ﺍﻧﺴـﺎﻥﻫﺎﻱ ﺣﻖﻃﻠـﺐ ﻭ ﻇﻠﻢﺳـﺘﻴﺰ ﺑـﻮﺩﻩ ﻭ ﺧﻮﺍﻫـﺪ ﺑـﻮﺩ‪ ،‬ﻫﻤﭽﻨـﺎﻥ ﻛــﻪ »ﺍﻫﻞﺑﻴـﺖ« ﺑﺼـﻮﺭﺕ ﻋـﺎﻡﺗﺮ‪ ،‬ﺩﺭ ﺯﻧـﺪﮔﻲ ﻭ ﻣـﺮﮒ‪ ،‬ﺩﺭ ﺍﺧــﻼﻕ ﻭ‬ ‫ﺟﻬﺎﺩ‪ ،‬ﺩﺭ ﻛﻤﺎﻻﺕ ﺍﻧﺴﺎﻧﻲ ﻭ ﭼﮕﻮﻧﻪ ﺯﻳﺴﺘﻦ ﻭ ﭼﮕﻮﻧﻪ ﻣﺮﺩﻥ ﺳﺮﻣﺸﻖﺍﻧﺪ‬

‫ﺍﻟﺴــﻼﻡ ـ ﺣﺮﻛــﺖ ﺧــﻮﻳﺶ ﺭﺍ ﺩﺭ ﻣﺒــﺎﺭﺯﻩ ﺑــﺎ ﻃــﺎﻏﻮﺕ ﻋﺼــﺮ ﺧــﻮﺩﺵ‪ ،‬ﺑــﺮﺍﻱ ﻣــﺮﺩﻡ ﺩﻳﮕــﺮ ﺳﺮﻣﺸــﻖ ﻣﻲﺩﺍﻧــﺪ ﻭ ﻣﻲﻓﺮﻣﺎﻳــﺪ‪َ » :‬ﻓﻠَ ُ‬ ‫ﻜــﻢْ ﻓــﻲ‬ ‫ﺍﻣــﺎﻡ ﺣﺴــﻴﻦ ـ ﻋﻠﻴــﻪ ّ‬ ‫‪‬‬ ‫ﺍﻟﺴـﻼﻡ ـ‬ ‫ﺍُﺳ َﻮ ٌﺓ«]‪ [48‬ﻧﻬﻀﺖ ﻋﺎﺷﻮﺭﺍ‪ ،‬ﺍﻟﻬﺎﻡ ﮔﺮﻓﺘﺔ ﺍﺯ ﺭﺍﻩ ﺍﻧﺒﻴﺎ ﻭ ﻣﺒﺎﺭﺯﺍﺕ ﺣﻘﺠﻮﻳـﺎﻥ ﺗـﺎﺭﻳﺦ ﻭ ﺩﺭ ﻫﻤـﺎﻥ ﺭﺍﺳﺘﺎﺳـﺖ ‪.‬ﺍﺳﺘﺸـﻬﺎﺩﻱ ﻛـﻪ ﺍﻣـﺎﻡ ﺣﺴـﻴﻦ ـ ﻋﻠﻴـﻪ ّ‬ ‫ﺝ ِﻣ ْﻨﻬـﺎ‬ ‫ﺑﻪ ﻛﺎﺭ ﭘﻴﺸﻴﻨﻴﺎﻥ ﻣﻲﻛﻨﺪ‪ ،‬ﻧﺸﺎﻥﺩﻫﻨﺪﺓ ﺍﻳﻦ ﺍﻟﮕﻮﮔﻴﺮﻱ ﺍﺳﺖ‪ .‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﻲﺧﻮﺍﺳﺖ ﺍﺯ ﻣﺪﻳﻨﻪ ﺧﺎﺭﺝ ﺷﻮﺩ‪ ،‬ﺍﻳـﻦ ﺁﻳـﻪ]‪ [49‬ﺭﺍ ﻣﻲﺧﻮﺍﻧـﺪ » َﻓﺨَ ـﺮَ َ‬ ‫ﺏ َﻧﺠِّ ﻨﻲ ِﻣ َﻦ ﺍﻟْ َﻘﻮ ِْﻡ ّ‬ ‫‪‬ﺐ ﻗﺎﻝَ َﺭ ِّ‬ ‫ـﺎﻏﻮﺗﻲ ﻓﺮﻋـﻮﻥ ﻭ ﻇﻠـﻢ‬ ‫ﻤﻴﻦ«‪ [50]،‬ﻛﻪ ﺍﺷﺎﺭﻩ ﺑﻪ ﺧﺮﻭﺝ ﺧﺎﺋﻔﺎﻧﺔ ﺣﻀﺮﺕ ﻣﻮﺳﻲ ﺍﺯ ﺷـﻬﺮ ﻭ ﮔﺮﻳـﺰ ﺍﺯ ﺳـﻠﻄﺔ ﻃ‬ ‫ﺧﺎ‪ِٔ‬ﻔﴼ َﻳ َﺘﺮَﻗ ُ‬ ‫ﺍﻟﻈ ِﺎﻟ َ‬ ‫ِ‬

‫ﺍﻭﺳــﺖ ﻭ ﻧﺸــﺎﻥ ﻣﻲﺩﻫــﺪ ﻛــﻪ ﺁﻥ ﺍﻗــﺪﺍﻡ ﻣﻮﺳــﺎﻱ ﻛﻠــﻴﻢ‪ ،‬ﻣﻲﺗﻮﺍﻧــﺪ ﺍﻟﮕــﻮ ﺑــﻪ ﺣﺴــﺎﺏ ﺁﻳــﺪ ﻛــﻪ ﺣﻀــﺮﺕ‪ ،‬ﺁﻳــﻪﻣﺮﺑﻮﻁ ﺑــﻪ ﺍﻭ ﺭﺍ ﺧﻮﺍﻧــﺪ‪ .‬ﻗﺒــﻞ ﺍﺯ ﺣﺮﻛــﺖ ﻧﻴــﺰ ﺩﺭ‬ ‫ﻭﺻـﻴﺘﻨﺎﻣﻪﺍﻱ ﻛــﻪ ﺑــﻪ ﺑـﺮﺍﺩﺭﺵ ﻣﺤﻤــﺪ ﺣﻨﻔ ّﻴـﻪ ﻧﻮﺷــﺖ ﻭ ﻣﺒﻨــﺎ ﻭ ﻫـﺪﻑ ﻭ ﺍﻧﮕﻴــﺰﺓ ﺧـﺮﻭﺝ ﺭﺍ ﺑﻴــﺎﻥ ﻛـﺮﺩ‪ ،‬ﺍﺯ ﺟﻤﻠــﻪ ﺗﻜﻴــﺔ ﺁﻥ ﺣﻀـ ِـﺮﺕ ﺑـﺮ ﻋﻤــﻞ ﺑـﻪ ﺳــﻴﺮﻩ ﺟـ ّـﺪ ﻭ‬

‫ﭘـﺪﺭﺵ ﻭ ﭘﻴﻤـﻮﺩﻥ ﻫﻤـﺎﻥ ﺭﺍﻩ ﺑـﻮﺩ ﻭ ﻧﻬﻀـﺖ ﺧـﻮﺩ ﺭﺍ ﺩﺭ ﻫﻤـﺎﻥ ﺧ ّـﻂ ﺳـﻴﺮ ﻣﻌﺮﻓـﻲ ﻛـﺮﺩ‪َ » :‬ﻭ ﺍَﺳـﻴﺮَ ِﺑﺴـﻴﺮَ ِﺓ َﺟ ّـﺪﻱ ﻭ ﺍَﺑـﻲ ﻋ َِﻠـﻲ ْﺑـﻦ ﺍَﺑـﻲ ِ‬ ‫ـﺐ«]‪ [51‬ﻭ ﺳـﻴﺮﺓ‬ ‫ﻃﺎﻟ ٍ‬ ‫ِّ‬ ‫ﺍﻟﺴﻼﻡ ـ ﺭﺍ ﺍﻟﮕﻮﻱ ﺧﻮﻳﺶ ﺩﺭ ﺍﻳﻦ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻇﻠﻢ ﻭ ﻣﻨﻜﺮ ﺩﺍﻧﺴﺖ ‪ .‬ﺩﺭ ﺳﺨﻨﻲ ﺩﻳﮕﺮ‪ ،‬ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩﻩ ﺍﺳـﺖ‪َ » :‬ﻭﻟـﻲ َﻭ ﻟَﻬُـﻢْ ﻭ‬ ‫ﭘﻴﺎﻣﺒﺮ ﻭ ﻋﻠﻲ ـ ﻋﻠﻴﻪ ّ‬

‫ﺳـ ِ‬ ‫ﻜـ ِّ‬ ‫ِﻟ ُ‬ ‫ـﻮﻝ ﺍﻪﻠﻟِ ﺍُﺳْ ـ َﻮ ٌﺓ«]‪ [52‬ﻭ ﭘﻴــﺎﻣﺒﺮ ﺍﻛــﺮﻡ ـ ﺻــﻠﻲ ﺍﻪﻠﻟ ﻋﻠﻴــﻪ ﻭ ﺁﻟــﻪ ـ ﺭﺍ ﺍﺳــﻮﺓ ﺧــﻮﺩ ﻭ ﻫــﺮ ﻣﺴــﻠﻤﺎﻥ ﺩﻳﮕــﺮ ﻗﻠﻤــﺪﺍﺩ ﻛــﺮﺩﻩ ﺍﺳــﺖ‪ .‬ﭘﻴــﺎﻣﺒﺮ ﺍﻛــﺮﻡ‪ ،‬ﺩﻭ‬ ‫ـﻠﻢ ِﺑ َﺮ ُ‬ ‫ـﻞ ُﻣﺴـ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ـﺎﻱ ﻫــﺬﺍ ﺍﻣﺎﻣــﺎﻥ‪ ،‬ﻗﺎﻣــﺎ ﺍَ ْﻭ‬ ‫ﻓﺮﺯﻧــﺪﺵ ﺍﻣــﺎﻡ ﺣﺴــﻦ ﻭ ﺍﻣــﺎﻡ ﺣﺴــﻴﻦ ـ ﻋﻠــﻴﻬﻢ ّ‬ ‫ﺍﻟﺴــﻼﻡ ـ ﺭﺍ »ﺍﻣــﺎﻡ« ﻣﻌﺮﻓــﻲ ﻛــﺮﺩﻩ ﺍﺳــﺖ‪ ،‬ﭼــﻪ ﻗﻴــﺎﻡ ﻛﻨﻨــﺪ‪ ،‬ﭼــﻪ ﺑﻨﺸــﻴﻨﻨﺪ‪» :‬ﺍ ْﺑﻨـ َ‬ ‫ﺍﻟﺴــﻼﻡ ـ ﺑــﻮﺩ ﻭ ﻋﻤــﻞ ﺁﻥ ﺣﻀــﺮﺕ ﺑــﺮﺍﻱ ﺍ ّﻣــﺖ‬ ‫َﻗ َﻌــﺪﺍ«‪ [53].‬ﭘــﺲ ﺍﺯ ﻗﻴــﺎﻡ ﻋﺎﺷــﻮﺭﺍ ﻧﻴــﺰ ﺩﺭ ﻫﻤــﺎﻥ ﺧـ ّـﻂ ﺍﻣــﺎﻡ ﻭ ﺍﺳــﻮﻩ ﻭ ﺍﻟﮕــﻮ ﺑــﻮﺩﻥ ﺍﻣــﺎﻡ ﺣﺴــﻴﻦ ـ ﻋﻠﻴــﻪ ّ‬

‫ﻣﻲﺗﻮﺍﻧﺴــﺖ ﺳﺮﻣﺸــﻖ ﻭ ﺳــﺮﺧﻂ ﺑﺎﺷــﺪ ﻭ ﻣﺒﻨــﺎﻱ ﻣﺸــﺎﺭﻛﺖ ﭘﻴــﺮﻭﺍﻥ ﺍﻣﺎﻣــﺖ ﺩﺭ ﻣﺒــﺎﺭﺯﻩ ﺑــﺎ ﺣﻜﻮﻣــﺖ ﺑﺎﺷــﺪ‪ ،‬ﻣﺒــﺎﺭﺯﻩﺍﻱ ﻛــﻪ ﺭﻳﺸــﻪ ﺩﺭ ﺟﻬــﺎﺩ ﻫﻤــﺔ ﭘﻴــﺎﻣﺒﺮﺍﻥ‬

‫ﺭﺑّــﺎﻧﻲ ﻭ ﻫﻤــﺔ ﺟﻬﺎﺩﻫــﺎﻱ ﻣﻘـ ّـﺪﺱ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺻــﺪﺭ ﺍﺳــﻼﻡ ﺩﺭ ﺭﻛــﺎﺏ ﺣﻀــﺮﺕ ﺭﺳــﻮﻝ ﺭﺳــﺎﻟﺖ ﺩﺍﺷــﺖ‪ .‬ﺩﺭ ﺯﻳــﺎﺭﺕ ﻣﺴــﻠﻢ ﺑــﻦ ﻋﻘﻴــﻞ‪ ،‬ﻣﻲﺧــﻮﺍﻧﻴﻢ ﻛــﻪ‪:‬‬

‫ِ‬ ‫ﮔﻮﺍﻫﻲ ﻣﻲﺩﻫﻢ ﻛﻪ ﺗﻮ ﺑﺮ ﻫﻤﺎﻥ ﺭﺍﻫﻲ ﺭﻓﺘﻲ ﻛﻪ‬ ‫ﻣﺠﺎﻫﺪﺍﻥ ﺑﺪﺭ‪ ،‬ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺭﻓﺘﻨﺪ ﻭ ﺑﺎ ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍ ﭘﻴﻜﺎﺭ ﻛﺮﺩﻧﺪ‪[54].‬‬

‫ﺩﺭ ﺯﻳﺎﺭﺕ ﺷﻬﺪﺍﻱ ﻛﺮﺑﻼ ﻣﻲﺧﻮﺍﻧﻴﻢ‪ :‬ﺳﻼﻡ ﺑﺮ ﺷﻤﺎ ﺭ ّﺑﺎﻧﻴﺎﻥ‪ ،‬ﺷﻤﺎ ﺑﺮﺍﻱ ﻣﺎ ﭘﻴﺸﺘﺎﺯ ﻭ ﭘﻴﺸﺎﻫﻨﮓ ﻫﺴﺘﻴﺪ ﻭ ﻣﺎ ﻫﻢ ﭘﻴﺮﻭ ﻭ ﻳﺎﻭﺭ ﺷﻤﺎﻳﻴﻢ‪» :‬ﺍَ ْﻧﺘُﻢْ ﻟَﻨـﺎ َﻓـ َﺮ ٌﻁ َﻭ‬

‫ﻧَﺤْ ُﻦ ﻟَ ُ‬ ‫ﻜﻢْ َﺗﺒَﻊٌ َﻭ ﺍَﻧْﺼﺎ ٌﺭ«‪ [55].‬ﻫﻢﺧﻄﻲ ﻭ ﻫﻢﺳﻮﻳﻲ ﺟﻬﺎﺩ ﺭﺯﻣﻨﺪﮔﺎﻥ ﺑﺎ ﺍﺳﻮﻩﻫﺎﻱ ﺧﺪﺍﭘﺴـﻨﺪ ﻛـﻪ ﺍﺯ ﺳـﻮﻱ ﻣﻜﺘـﺐ‪ ،‬ﻣﻌﺮّﻓـﻲ ﺷـﺪﻩ ﺍﺳـﺖ‪ ،‬ﺑـﻪ ﺁﻥ ﺟﻬـﺎﺩ‪،‬‬ ‫ﻣﺸــﺮﻭﻋﻴّﺖ ﻭ ﻗﺪﺍﺳ ــﺖ ﻣﻲﺑﺨﺸــﺪ‪ .‬ﭼ ــﻮﻥ ﻋﺎﺷ ــﻮﺭﺍ »ﺍﻟﮕــﻮ »ﺑــﻮﺩ‪ ،‬ﻫ ــﻢ ﻛﺴ ــﺎﻧﻲ ﻛــﻪ ﺑ ــﻪ ﻫ ــﺮ ﺩﻟﻴﻠــﻲ ﺩﺭ ﺁﻥ ﺷ ــﺮﻛﺖ ﻧﻜﺮﺩﻧ ــﺪ‪ ،‬ﺑﻌــﺪﻫﺎ ﺣﺴ ــﺮﺕ ﻭ ﺍﻓﺴ ــﻮﺱ‬

‫ﻣﻲﺧﻮﺭﺩﻧﺪ‪ ،‬ﻭ ﻫﻢ ﻛﻮﺗﺎﻫﻲ ﻛﻨﻨﺪﮔﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﻳﺎﺭﻱ ﺍﻣﺎﻡ‪ ،‬ﺟﺰﻭ ﺗﻮّﺍﺑﻴﻦ ﺷﺪﻧﺪ ﻭ ﺩﺭ ﻓﻜﺮ ﺟﺒﺮﺍﻥ ﮔﺬﺷﺘﻪ ﺑﺮﺁﻣﺪﻧـﺪ‪ .‬ﺍﻳـﻦ ﺣـﺎﻛﻲ ﺍﺯ ﺷـﺎﺧﺺ ﺑـﻮﺩﻥ ﺣﺮﻛـﺖ‬

‫ﺍﻣﺎﻡ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ﻧﻴﺰ‪ ،‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻗﻴﺎﻡﻫﺎﻱ ﺿﺪ ﺳﺘﻢ ﻭ ﻧﻬﻀﺖﻫﺎﻱ ﺁﺯﺍﺩﻱﺑﺨـﺶ‪ ،‬ﺑـﺎ ﺍﻟﻬـﺎﻡ ﺍﺯ ﺣﺮﻛـﺖ ﻋﺰّﺕﺁﻓـﺮﻳﻦ ﻋﺎﺷـﻮﺭﺍ ﺷـﻜﻞ ﮔﺮﻓـﺖ ﻭ‬ ‫ﺑــﻪ ﺛﻤــﺮ ﺭﺳــﻴﺪ‪ .‬ﺣﺘّــﻲ ﻣﺒــﺎﺭﺯﺍﺕ ﺍﺳــﻘﻼﻝﻃﻠﺒﺎﻧﺔ ﻫﻨــﺪ ﺑــﻪ ﺭﻫﺒــﺮﻱ ﻣﻬﺎﺗﻤــﺎ ﮔﺎﻧــﺪﻱ‪ ،‬ﺛﻤــﺮﺓ ﺍﻳــﻦ ﺍﻟﮕــﻮﮔﻴﺮﻱ ﺑــﻮﺩ؛ ﻫﻤﭽﻨﺎﻧﻜــﻪ ﺧــﻮﺩ ﮔﺎﻧــﺪﻱ ﮔﻔﺘــﻪ ﺍﺳــﺖ‪» :‬ﻣــﻦ‬

‫ﺗﻮﺟـﻪ ﻛـﺎﻓﻲ ﺑـﻪ ﺻـﻔﺤﺎﺕ ﻛـﺮﺑﻼ ﻧﻤـﻮﺩﻩﺍﻡ ﻭ ﺑـﺮ ﻣـﻦ ﺭﻭﺷـﻦ ﺷـﺪﻩ‬ ‫ﺍﻟﺴـﻼﻡ ـ ‪ ،‬ﺁﻥ ﺷـﻬﻴﺪ ﺑـﺰﺭﮒ ﺍﺳـﻼﻡ ﺭﺍ ﺑـﻪ ﺩﻗـﺖ ﺧﻮﺍﻧـﺪﻩﺍﻡ ﻭ ّ‬ ‫ﺯﻧـﺪﮔﻲ ﺍﻣـﺎﻡ ﺣﺴـﻴﻦ ـ ﻋﻠﻴـﻪ ّ‬

‫ﺍﻟﺴـﻼﻡ ـ ﭘﻴـﺮﻭﻱ ﻛﻨـﺪ«‪ [56].‬ﻗﺎﺋـﺪ ﺍﻋﻈـﻢ ﭘﺎﻛﺴـﺘﺎﻥ‪،‬‬ ‫ﺍﺳـﺖ ﻛـﻪ ﺍﮔـﺮ ﻫﻨﺪﻭﺳـﺘﺎﻥ ﺑﺨﻮﺍﻫـﺪ ﻳـﻚ ﻛﺸـﻮﺭ ﭘﻴـﺮﻭﺯ ﮔـﺮﺩﺩ‪ ،‬ﺑﺎﻳﺴـﺘﻲ ﺍﺯ ﺳﺮﻣﺸـﻖ ﺍﻣـﺎﻡ ﺣﺴـﻴﻦ ـ ﻋﻠﻴـﻪ ّ‬

‫ﺍﻟﺴـﻼﻡ ـ ﺍﺯ ﻟﺤـﺎﻅ ﻓـﺪﺍﻛﺎﺭﻱ ﻭ ﺗﻬـﻮّﺭ ﻧﺸـﺎﻥ ﺩﺍﺩ‪ ،‬ﺩﺭ‬ ‫ﻣﺤﻤـﺪﻋﻠﻲ ﺟﻨـﺎﺡ ﻧﻴـﺰ ﮔﻔﺘـﻪ ﺍﺳـﺖ‪» :‬ﻫـﻴﭻ ﻧﻤﻮﻧـﻪﺍﻱ ﺍﺯ ﺷـﺠﺎﻋﺖ‪ ،‬ﺑﻬﺘـﺮ ﺍﺯ ﺁﻥﻛـﻪ ﺍﻣـﺎﻡ ﺣﺴـﻴﻦ ـ ﻋﻠﻴـﻪ ّ‬

‫ﻋــﺎﻟﻢ ﭘﻴــﺪﺍ ﻧﻤﻲﺷــﻮﺩ‪ .‬ﺑــﻪ ﻋﻘﻴــﺪﺓ ﻣــﻦ ﺗﻤــﺎﻡ ﻣﺴــﻠﻤﻴﻦ ﺑﺎﻳــﺪ ﺍﺯ ﺳﺮﻣﺸــﻖ ﺍﻳــﻦ ﺷــﻬﻴﺪﻱ ﻛــﻪ ﺧــﻮﺩ ﺭﺍ ﺩﺭ ﺳــﺮﺯﻣﻴﻦ ﻋــﺮﺍﻕ ﻗﺮﺑــﺎﻥ ﻛــﺮﺩ‪ ،‬ﭘﻴــﺮﻭﻱ ﻧﻤﺎﻳﻨــﺪ‪[57]«.‬‬

‫ﻋﺎﺷﻮﺭﺍ‪ ،‬ﻫﻢ ﺍﻳﻦ ﭘﻴﺎﻡ ﺭﺍ ﻣﻲﺩﻫﺪ ﻛﻪ ﺑﺎﻳﺪ ﺍﺯ ﺍﻳـﻦ »ﺍﻟﮕـﻮ« ﻛـﻪ ﺩﺭ ﺯﻣﻴﻨـﻪﻫﺎﻳﻲ ﻫﻤﭽـﻮﻥ‪ :‬ﺷـﺠﺎﻋﺖ‪ ،‬ﺍﻳﺜـﺎﺭ‪ ،‬ﺍﺧـﻼﺹ‪ ،‬ﻣﻘﺎﻭﻣـﺖ‪ ،‬ﺑﺼـﻴﺮﺕ‪ ،‬ﻇﻠﻢﺳـﺘﻴﺰﻱ‪،‬‬

‫ﺩﺷﻤﻦﺷﻨﺎﺳـﻲ‪ ،‬ﻓـﺪﺍﻛﺎﺭﻱ‪ ،‬ﺍﻃﺎﻋـﺖ ﺍﺯ ﭘﻴﺸـﻮﺍ‪ ،‬ﻋﺸـﻖ ﺑـﻪ ﺷـﻬﺎﺩﺕ ﻭ ﺯﻧـﺪﮔﻲ ﺍﺑـﺪﻱ‪ ،‬ﺳﺮﻣﺸـﻖ ﺍﺳـﺖ‪ ،‬ﭘﻴـﺮﻭﻱ ﻛـﺮﺩ‪ ،‬ﻫـﻢ ﻣﺎﻫﻴّـﺖ ﺧـﻮﺩ ﻧﻬﻀـﺖ ﻋﺎﺷـﻮﺭﺍ‪،‬‬

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‫ﺍﻟﺴﻼﻡ ـ ﺍﺳﺖ‪ ،‬ﻫﻢ ﺑﻪ ﺷﻬﺎﺩﺕ ﺗـﺎﺭﻳﺦ‪ ،‬ﺧـﻮﺩ ﺍﻳـﻦ ﺣﺎﺩﺛـﻪ ﺍﻟﮕـﻮﻱ ﻣﺒـﺎﺭﺯﺍﺕ ﺣﻖﻃﻠﺒﺎﻧـﻪ ﺑـﻮﺩﻩ‬ ‫ﺍﻟﻬﺎﻡ ﮔﺮﻓﺘﻪ ﺍﺯ ﺳﻴﺮﺓ ﺍﻭﻟﻴﺎء ﺧﺪﺍ ﻭ ﻋﻤﻞ ﭘﻴﺎﻣﺒﺮ ﻭ ﻋﻠﻲ ـ ﻋﻠﻴﻪ ّ‬

‫ﺍﺳﺖ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺷﺎﻥ ﻭ ﻣﻘﺎﻣﺎﺕ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻰ )ﻉ( ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺩﺭ ﺑﻼﻳﺎﻯ ﺣﺴﻴﻦ ﺗﻔﮑّﺮ ﻧﻤﺎ ‪ .‬ﺩﺭ ﻇﺎﻫﺮ ﺑﻼ ﻣﻰﻧﻤﻮﺩ ﻭ ﺷﺪﻳﺪ ﻭ ﻋﻈﻴﻢ ﺑﻮﺩ ‪ ،‬ﻭ ﻟﮑﻦ ﺑﺤﺮ ﺭﺣﻤﺖ ﺍﺯ ﺍﻭ ﻣﻮّﺍﺝ ﻭ ﻧـﻮﺭ ﻣﺒـﻴﻦ ﺍﺯ ﺍﻭ ﻣﺸـﺮﻕ ﻭ ﺷـﻤﺲ ﻓﻀـﻞ ﺍﺯ‬ ‫ﺍﻭ ﺑــﺎﺯﻍ ‪ .‬ﺷــﺮﻳﻌﺖ ﻏ ـﺮّﺍﻯ ﺭﺳــﻮﻝ ﺍﻪﻠﻟ ﺭﺍ ﺷــﻬﺎﺩﺕ ﺁﻥ ﺣﻀــﺮﺕ ﻣﻌــﻴﻦ ﻭ ﻧﺎﺻــﺮ ﺷــﺪ ‪ .‬ﻋﻤــﻞ ﺁﻥ ﺣﻀــﺮﺕ ﺑﮑﻴﻨﻮﻧﺘــﻪ ‪ ،‬ﺁﻓﺘــﺎﺏ ﺁﺳــﻤﺎﻥ ﻓﺮﻗــﺎﻥ ﺑــﻮﺩﻩ ﻭ ﺣﺪﻳﻘــﻪ‬

‫ﻣﻌﺎﻧﻰ ﺭﺍ ﺍﻭ ﺳﺎﻗﻰ ﻭ ﺁﺑﻴﺎﺭ ‪ .‬ﺍﮔﺮ ﺳﺮّﻯ ﺍﺯ ﺍﺳﺮﺍﺭ ﺑﻼﻳﺎﻯ ﻓﻰ ﺳﺒﻴﻠﻪ ﺫﮐﺮ ﺷﻮﺩ ‪ ،‬ﺟﻤﻴﻊ ﺭﺍﻳﮕﺎﻥ ﻗﺼﺪ ﻣﻴﺪﺍﻥ ﻧﻤﺎﻳﻨﺪ ﻭ ﺷﻬﺎﺩﺕ ﻃﻠﺒﻨﺪ ‪[58].‬‬

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‫ﺯﻳﺎﺭﺕ ﻧﺎﻣﻪ ﺣﻀﺮﺕ ﺳﻴﺪﺍﻟﺸﻬﺪﺍء ﻧﺎﺯﻟﻪ ﺍﺯ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ‬ ‫﴿ ﻫﻮ ﺍﻟ ُﻤﻌﺰّﻱ ﺍﻟ ُﻤﺴﻠّﻲ ﺍﻟﻨﺎﻃﻖ ﺍﻟﻌﻠﻴﻢ ﴾‬ ‫ُ‬ ‫ﺷﻬﺪ ﺍﻪﻠﻟ ﺍﻧّﻪ ﻻ ﺍﻟﻪ ّ‬ ‫ﺍﻟﺼﺤﻒ ﻭ ﺍﻟﻤﺬﮐﻮﺭ ﻓﻰ ﺃﻓﺌـﺪﺓ ﺍﻟﻤﻘـﺮّﺑﻴﻦ ﻭ ﺍﻟﻤﺨﻠﺼـﻴﻦ * ﻭ ﺑـﻪ‬ ‫ﺍﻻ ﻫﻮ * ﻭ ﺍﻟّﺬﻯ ﺃﺗﻰ ﺍﻧّﻪ ﻫﻮﺍﻟﻤﻮﻋﻮﺩ ﻓﻰ ﺍﻟﮑﺘﺐ ﻭ ّ‬ ‫ـﺖ ﺍﻳ‪‬ــﺎ ُﻡ ﺍ ٔ‬ ‫ـﺰﺍﺏ ﺍﻻٔﺩﻳــﺎﻥ ﻟﻌﻤـﺮُ ﺍﻟـﺮّﺣﻤﻦ ﻗــﺪ ﺍ َﺗـ ْ‬ ‫ﺍﻟﺤﺠــﺔ ﻭ‬ ‫ﻻﺣــﺰﺍﻥ ﺑﻤــﺎ ﻭﺭﺩ ﻋﻠــﻰ ﻣﺸــﺮﻕ‬ ‫ّ‬ ‫ﻧـﺎﺩﺕ ﺳــﺪﺭ ُﺓ ﺍﻟﺒﻴــﺎﻥ ﻓــﻰ ﻣﻠﮑــﻮﺕ ﺍﻟﻌﺮﻓــﺎﻥ * ﻳــﺎ ﺃﺣـ َ‬

‫ﺳـﺮﺍﺩﻕ ﺍﻟﻔﻀـﻞ ﻓـﻰ ﺍﻟﺠﻨّـﺔ ﺍﻟﻌﻠﻴـﺎ ﺷـﻬﺪ ﺍﻪﻠﻟ ﺍﻧّـﻪ ﻻ‬ ‫ﻣﻄﻠﻊ ﺍﻟﺒﺮﻫﺎﻥ ﻣﺎﻧﺎﺡ ﺑﻪ ﺃﻫﻞ ِﺧﺒﺎء ﺍﻟﻤﺠﺪ ﻓﻰ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻻٔﻋﻠﻰ * ﻭ ﺻـﺎﺡ ﺑـﻪ ﺃﻫـﻞُ ُ‬

‫ﺍﻟﻪ ﻫﻮ * ﻭ ﺍﻟّﺬﻯ ﻇﻬﺮ ﺍﻧّﻪ ﻫﻮ ﺍﻟﮑﻨﺰ ﺍﻟﻤﺨﺰﻭﻥ ﻭ ﺍﻟﺴِّ ﺮ ‪ ‬ﺍﻟﻤﮑﻨﻮﻥ ﺍﻟّﺬﻯ ﺑﻪ ﺃﻇﻬﺮ ﺍﻪﻠﻟُ ﺍﺳﺮﺍ َﺭ ﻣﺎ ﮐـﺎﻥ ﻭ ﻣـﺎ ﻳﮑـﻮﻥ * ﻫـﺬﺍ ﻳـﻮﻡ ﻓﻴـﻪ ﺍﻧﺘﻬـﺖ ﺁﻳـ ُﺔ‬

‫ـﺎﺕ ﺍﻻٔﻭﻫــﺎﻡ ﻭ ّ‬ ‫ﺴـ ْ‬ ‫ﺍﻟﻈﻨــﻮﻥ * ﻭ ﺑــﺮﺯ ﺣﮑــﻢ ﺍٕﻧّـﺎ ﻪﻠﻟ ﻭ ﺍٕﻧّــﺎ ﺍٕﻟﻴــﻪ‬ ‫ـﺖ ﺭﺍﻳـ ُ‬ ‫ـﺎﺱ ﻟـ ّ‬ ‫ﺍﻟﻘﺒــﻞ ﺑﻴــﻮﻡ ﻳﻘــﻮﻡ ﺍﻟﻨ‪‬ـ ُ‬ ‫ـﺮﺏ ﺍﻟﻌــﺮﺵ ﻭ ﺍﻟﮑﺮﺳــﻲ ﺍﻟﻤﺮﻓــﻮﻉ * ﻭ ﻓﻴــﻪ ﻧ ُِﮑ َ‬ ‫ّ‬ ‫ﺭﺍﺟﻌـﻮﻥ * ﻭ ﻫــﺬﺍ ﻳــﻮﻡ ﻓﻴـﻪ ﻇﻬــﺮ ﺍﻟﻨّﺒــﺄ ﺍﻟﻌﻈــﻴﻢ ﺍﻟّـﺬﻯ ﺑﺸّ ــﺮ ﺑــﻪ ﺍﻪﻠﻟ ﻭ ﺍﻟﻨﺒﻴّـﻮﻥ ﻭ ﺍﻟﻤﺮﺳــﻠﻮﻥ * ﻭ ﻓﻴــﻪ ﺳــﺮﻉ ﺍﻟﻤﻘﺮّﺑـﻮﻥ ﺍﻟــﻰ ﺍﻟﺮّﺣﻴــﻖ ﺍﻟﻤﺨﺘــﻮﻡ ﻭ‬ ‫ﺷَ ﺮِ ﺑﻮﺍ ﻣﻨﻪ ﺑﺎﺳﻢ ﺍﻪﻠﻟ ﺍﻟﻤﻘﺘﺪﺭ ﺍﻟﻤﻬﻴﻤﻦ ﺍﻟﻘﻴّﻮﻡ * ﻭ ﻓﻴﻪ ﺍﺭﺗﻔﻊ ﻧﺤﻴﺐ ﺍﻟﺒﮑﺎء ﻣﻦ ﮐﻞّ ﺍﻟﺠﻬﺎﺕ ﻭ ﻧﻄﻖ ﻟﺴﺎﻥ ﺍﻟﺒﻴـﺎﻥ ﺍَﻟْﺤـﺰﻥُ ِﻻﻭﻟﻴـﺎِء ﺍﻪﻠﻟ ﻭ‬ ‫ـﻢ ﻟﻤﻈــﺎﻫﺮ ﺃﻣــﺮ ﺍﻪﻠﻟ ﻣﺎﻟــﮏ ﻣــﺎ ﮐــﺎﻥ ﻭ ﻣــﺎ ﻳﮑــﻮﻥ * ﻳــﺎ ﺍﻫــﻞَ ﻣــﺪﺍﺋﻦ ﺍ ٔ‬ ‫ﻻﺳــﻤﺎِء ﻭ‬ ‫ـﻢ ﻭ ﺍﻟﻐـ ّ‬ ‫ﺍﺻــﻔﻴﺎﺋﻪ * ﻭ ﺍﻟــﺒﻼء ﻻٔﺣﺒّــﺎء ﺍﻪﻠﻟ ﻭ ﺍﻣﻨﺎﺋــﻪ * ﻭ ﺍﻟﻬـ ّ‬ ‫ِ‬ ‫ﺃﺻﺤﺎﺏ‬ ‫ﻃﻠﻌﺎﺕ ﺍﻟﻐﺮﻓﺎﺕ ﻓﻰ ﺍﻟﺠﻨّﺔ ﺍﻟﻌﻠﻴﺎ ﻭ‬ ‫َ‬

‫ﺴﻮﺩﺍِء ﺑﻤﺎ ﺃﺗﺖ ﺍﻟﻤﺼﻴﺒ ُﺔ ﺍﻟﮑﺒﺮﻯ * ﻭ ﺍﻟﺮ‪‬ﺯﻳ‪‬ـﺔ ﺍﻟﻌﻈﻤـﻰ ﺍﻟّﺘـﻰ ﺑﻬـﺎ ﻧـﺎﺡ‬ ‫ﺍﻟﻮﻓﺎء ﻓﻰ ﻣﻠﮑﻮﺕ ﺍﻟﺒﻘﺎء * َﺑﺪِّ ﻟﻮﺍ ﺃﺛﻮﺍ َﺑﮑﻢ ﺍﻟﺒﻴﻀﺎَء ﻭ ﺍﻟﺤﻤﺮﺍَء ﺑﺎﻟ ّ‬

‫ﺍﻟﺴــﻔﻴﻨﺔ‬ ‫ـﺐ ﺍﻟﺒﮑــﺎء ﻣــﻦ ﺃﻫــﻞ ﺳــﺮﺍﺩﻕ ﺍﻻٔﺑﻬــﻰ * ﻭ ﺃﺻــﺤﺎﺏ ّ‬ ‫ﺍﻟﺮ‪‬ﺳــﻮﻝ ﻭ ﺫﺍﺏ ﮐ ِﺒـ ُـﺪ ﺍﻟﺒﺘــﻮﻝ * ﻭ ﺍﺭﺗﻔــﻊ ﺣﻨــﻴﻦ ﺍﻟﻔــﺮﺩﻭﺱ ﺍﻻٔﻋﻠــﻰ * ﻭ ﻧﺤﻴـ ُ‬ ‫ﺳﺮُﺭ ﺍﻟﻤﺤﺒّﺔ ﻭ ﺍﻟﻮﻓﺎء * ﺁﻩ ﺁﻩ ﻣﻦ ﻇﻠﻢ ﺑﻪ ﺍﺷﺘﻌﻠﺖ‬ ‫ﺍﻟﺤﻤﺮﺍء ﺍﻟﻤﺴﺘﻘﺮّﻳﻦ ﻋﻠﻰ ُ‬

‫ﺎﺋﻖ ﺍﻟﻮﺟ ــﻮﺩ * ﻭ ﻭﺭﺩ ﻋﻠ ــﻰ ﻣﺎﻟ ــﮏ ﺍﻟﻐﻴ ــﺐ ﻭ ﺍﻟﺸّ ــﻬﻮﺩ ﻣ ــﻦ ﺍﻟّــﺬﻳﻦ ﻧﻘﻀ ــﻮﺍ ﻣﻴﺜ ـ َ‬ ‫ﺣﺠ َﺘ ــﻪ ﻭ ﺟﺤ ــﺪﻭﺍ ﻧﻌﻤ َﺘ ــﻪ ﻭ‬ ‫ﺣ َﻘ ـ ُ‬ ‫ـﺎﻕ ﺍﻪﻠﻟ ﻭ ﻋﻬ ـ َـﺪﻩ ﻭ ﺍﻧﮑ ــﺮﻭﺍ ّ‬

‫ﺍﺭﻭﺍﺡ ﺍﻟﻤـ ٔ‬ ‫ﺟﺎﺩﻟﻮﺍ ﺑﺂﻳﺎﺗﻪ * ﻓﺂﻩ ﺁﻩ‬ ‫ﺍﻟﺴـﺮ ﺍﻟﻤﺴﺘﺴـ ّﺮ ﻓـﻰ ﺍﻟﮑﻠﻤـﺔ ﺍﻟﻌﻠﻴـﺎ * ﻳـﺎ ﻟﻴـﺖ‬ ‫ـﻦ ﺳـﺪﺭﺓ ﺍﻟﻤﻨﺘﻬـﻰ ﻭ ّ‬ ‫ُ‬ ‫ﻼ ﺍﻻٔﻋﻠـﻰ ﻟﻤﺼـﻴﺒﺘﮏ ﺍﻟﻔـﺪﺍء ﻳـﺎ ﺍﺑ َ‬ ‫ﺟﺴﺪﮎ ﻣﻄﺮﻭﺣﴼ ﻋﻠﻰ ﺍﻟﺘّﺮﺍﺏ *‬ ‫ﻣﺎ ﻇﻬﺮ ﺣﮑﻢ ﺍﻟﻤﺒﺪﺃ ﻭ ﺍﻟﻤﺂﺏ ﻭ ﻣﺎ ﺭﺃﺕ ﺍﻟﻌﻴﻮﻥ‬ ‫َ‬

‫ﺍﻟﺴـﺒﺤﺎﻥ * ﺑﺤﺰﻧـﮏ ُﻣ ِﺤ َﻴـﺖ ﺍﻻٓﺛـﺎﺭ ﻭ ﺳـﻘﻄﺖ ﺍﻻﺛﻤـﺎﺭ‬ ‫ﺑﻤﺼﻴﺒﺘﮏ ُﻣﻨﻊ ﺑﺤﺮُ ﺍﻟﺒﻴﺎﻥ ﻣـﻦ ﺃﻣـﻮﺍﺝ ﺍﻟﺤﮑﻤـﺔ ﻭ ﺍﻟﻌﺮﻓـﺎﻥ ﻭ ﺍﻧﻘﻄﻌـﺖ ﻧﺴـﺎﺋﻢ ّ‬ ‫ـﺮﺍﺕ ﺍ ٔ‬ ‫ﻻﺑــﺮﺍﺭ ﻭ ﻧﺰﻟـ ْ‬ ‫ﺻـﻌ َ​َﺪ ْ‬ ‫ـﺖ ﻋﺒــﺮﺍﺕ ﺍﻻٔﺧﻴــﺎﺭ * ﻓــﺂﻩ ﺁﻩ ﻳــﺎ ﺳ ـﻴ َّﺪ ﺍﻟﺸّ ــﻬﺪﺍء ﻭ ﺳــﻠﻄﺎﻧَﻬﻢ * ﻭ ﺁﻩ ﺁﻩ ﻳــﺎ ﻓﺨ ـ َﺮ ﺍﻟﺸّ ــﻬﺪﺍء ﻭ ﻣﺤﺒــﻮ َﺑﻬﻢ *‬ ‫ﺕ ﺯﻓـ ُ‬ ‫ﻭ َ‬

‫ﺍﺷـﻬﺪ ﺑــﮏ ﺍﺷــﺮﻕ ﻧﻴّــﺮ ﺍﻻﻧﻘﻄــﺎﻉ ﻣــﻦ ﺍﻓــﻖ ﺳــﻤﺎء ﺍﻻﺑــﺪﺍﻉ ﻭ ﺗﺰﻳّﻨــﺖ ﻫﻴﺎﮐــﻞ ﺍﻟﻤﻘـﺮّﺑﻴﻦ ﺑﻄــﺮﺍﺯ ﺍﻟﺘّﻘــﻮﻯ * ﻭﺳــﻄﻊ ﻧــﻮﺭ ﺍﻟﻌﺮﻓــﺎﻥ ﻓــﻰ ﻧﺎﺳــﻮﺕ‬

‫ـﺘﺢ ﺧَ ـ ْﺘ ُﻢ ﺍﻟﺮّﺣﻴــﻖ ﺍﻟﻤﺨﺘــﻮﻡ * ﻭ ﻟــﻮ ﻻ ﮎ ﻣــﺎ ﻏ ـﺮّ ْ‬ ‫ﺩﺕ ﺣﻤﺎﻣ ـ ُﺔ ﺍﻟﺒﺮﻫــﺎﻥ ﻋﻠــﻰ‬ ‫ﺍﻻﻧﺸــﺎء * ﻟــﻮ ﻻ ﮎ ﻣــﺎ ﻇﻬــﺮ ﺣﮑــﻢ ﺍﻟﮑــﺎﻑ ﻭ ﺍﻟﻨّــﻮﻥ ﻭ ﻣــﺎ ﻓُـ َ‬ ‫ﻏﺼــﻦ ﺍﻟﺒﻴــﺎﻥ * ﻭ ﻣــﺎ ﻧﻄــﻖ ﻟﺴــﺎﻥُ ﺍﻟﻌﻈﻤــﺔ ﺑــﻴﻦ ﻣ ـ ٔ‬ ‫ﻼ ﺍﻻٔﺩﻳــﺎﻥ * ﺑﺤﺰﻧــﮏ ﻇﻬــﺮ ﺍﻟﻔﺼــﻞ ﻭ ﺍﻟﻔــﺮﺍﻕ ﺑــﻴﻦ ﺍﻟﻬــﺎء ﻭ ﺍﻟــﻮﺍﻭ * ﻭ ﺍﺭﺗﻔــﻊ ﺿــﺠﻴﺞ‬

‫ﻨﻊ ﺍﻟﻘﻠ ُﻢ ﺍﻻٔﻋﻠﻰ ﻋﻦ ﺻـﺮﻳﺮﻩ ﻭ ﺑﺤـﺮُ ﺍﻟﻌﻄـﺎء ﻋـﻦ ﺃﻣﻮﺍﺟـﻪ ﻭ ﻧﺴـﺎﺋ ُﻢ ﺍﻟﻔﻀـﻞ ﻣـﻦ ﻫﺰﻳﺰﻫـﺎ * ﻭ ﺍﻧﻬـﺎ ُﺭ‬ ‫ﺍﻟﻤﻮﺣﺪﻳﻦ ﻓﻰ ﺍﻟﺒﻼﺩ * ﺑﻤﺼﻴﺒﺘﮏ ُﻣ َ‬ ‫ّ‬ ‫ﺍﻟﺤﺠــﺔ ﻭ ﺍﻟﺒﺮﻫــﺎﻥ‬ ‫ـﺖ ﺁﻳـ َﺔ ﺍﻟـﺮ‪‬ﺣﻤﻦ ﻓــﻰ ﺍﻻٔﻣﮑــﺎﻥ * ﻭ ﻇﻬــﻮ َﺭ‬ ‫ـﻤﺲ ﺍﻟﻌــﺪﻝ ﻣــﻦ ﺍﺷــﺮﺍﻗﻬﺎ * ﺍﺷــﻬﺪ ﺃﻧّــﮏ ﮐﻨـ َ‬ ‫ّ‬ ‫ﺍﻟﻔــﺮﺩﻭﺱ ﻣــﻦ ﺧﺮﻳﺮﻫــﺎ * ﻭ ﺷـ ُ‬

‫ﺑــﻴﻦ ﺍﻻٔﺩﻳــﺎﻥ * ﺑــﮏ ﺃﻧﺠــﺰ ﺍﻪﻠﻟُ ﻭﻋـ َـﺪﻩ ﻭ ﺍﻇﻬــﺮ ﺳــﻠﻄﺎﻧَﻪ * ﻭ ﺑــﮏ ﻇﻬــﺮ ﺳ ـ ّﺮ ﺍﻟﻌﺮﻓــﺎﻥ ﻓــﻰ ﺍﻟﺒﻠــﺪﺍﻥ * ﻭ ﺍﺷــﺮﻕ ﻧ ّﻴــﺮ ﺍﻻﻳﻘــﺎﻥ ﻣــﻦ ﺍﻓــﻖ ﺳــﻤﺎء‬

‫ﺍﻟﺒﺮﻫﺎﻥ * ﻭ ﺑﮏ َﻇ ْ‬ ‫ﻬﺮﺕ ﻗﺪﺭ ُﺓ ﺍﻪﻠﻟ ﻭ ﺃﻣﺮُﻩ ﻭ ﺍﺳﺮﺍ ُﺭ ﺍﻪﻠﻟ ﻭ ِﺣﮑ ُﻤﻪ * ﻟﻮ ﻻ ﮎ ﻣﺎ ﻇﻬﺮ ﺍﻟﮑﻨﺰ ﺍﻟﻤﺨﺰﻭﻥ ﻭ ﺃﻣـﺮﻩ ﺍﻟﻤﺤﮑـﻢ ﺍﻟﻤﺤﺘـﻮﻡ * ﻭ ﻟـﻮ‬

‫ﻻ ﮎ ﻣــﺎ ﺍﺭﺗﻔــﻊ ﺍﻟﻨّــﺪﺍء ﻣــﻦ ﺍﻻﻓــﻖ ﺍﻻٔﻋﻠــﻰ * ﻭ ﻣــﺎ ﻇﻬــﺮﺕ ﻻٓﻟــﻰ ﺍﻟﺤﮑﻤــﺔ ﻭ ﺍﻟﺒﻴــﺎﻥ ﻣــﻦ ﺧــﺰﺍﺋﻦ ﻗﻠــﻢ ﺍﻻٔﺑﻬــﻰ * ﺑﻤﺼــﻴﺒﺘﮏ َﺗﺒـ ّـﺪﻝ ﻓــﺮﺡ‬ ‫‪‬‬ ‫ﻻﺳــﻤﺎء* ﺍﻧــﺖ ﺍﻟّــﺬﻯ ﺑﺎﻗﺒﺎﻟــﮏ ﺃﻗﺒﻠـ ِ‬ ‫ﺍﻟﺠﻨــﺔ ﺍﻟﻌﻠﻴــﺎ ﻭ ﺍﺭﺗﻔــﻊ ﺻــﺮﻳﺦ ﺃﻫــﻞ ﻣﻠﮑــﻮﺕ ﺍ ٔ‬ ‫ﺍﻟﺴــﺪﺭ ُﺓ‬ ‫ـﺖ ﺍﻟﻮﺟــﻮ ُﻩ ﺍٕﻟــﻰ ﻣﺎﻟــﮏ ﺍﻟﻮﺟــﻮﺩ * ﻭ ﻧﻄﻘــﺖ ّ‬ ‫ّ‬

‫ﺍﻟْﻤﻠﮏ ﻪﻠﻟ ﻣﺎﻟﮏ ﺍﻟﻐﻴﺐ ﻭ ﺍﻟﺸّ ﻬﻮﺩ *‬

‫ﻻﺷ ــﻴﺎء ﮐﻠّﻬ ــﺎ ﺷ ــﻴﺌﴼ ﻭﺍﺣ ــﺪﴽ ﻓ ــﻰ ّ‬ ‫ﻗ ــﺪ ﮐﺎﻧ ــﺖ ﺍ ٔ‬ ‫ـﺖ ﻭ ﺗﺸـ ـﺘ ْ‬ ‫ﮏ ﺗﻔ ّﺮﻗ ـ ْ‬ ‫ﺳ ــﻤﻌ ْ‬ ‫ّﺘﺖ ﻭ ﺻ ــﺎﺭﺕ ﻋﻠ ــﻰ ﻇﻬ ــﻮﺭﺍﺕ‬ ‫َﺖ ﻣﺼ ــﺎﺋ َﺒ َ‬ ‫ﺍﻟﻈ ــﺎﻫﺮ ﻭ ﺍﻟﺒ ــﺎﻃﻦ ﻓﻠ ّﻤ ــﺎ َ‬ ‫ﻣﺨﺘﻠﻔــﺔ ﻭ ﺃﻟــﻮﺍﻥ ﻣﺘﻐــﺎﻳﺮﺓ * ﮐــﻞ‪ ‬ﺍﻟﻮﺟــﻮﺩ ﻟﻮﺟــﻮﺩﮎ ﺍﻟﻔــﺪﺍء ﻳــﺎ ﻣﺸـ َ‬ ‫ـﻲ ﺍﻪﻠﻟ ﻭ ﻣﻄﻠـ َـﻊ ﺍﻻٓﻳــﺔ ﺍﻟﮑﺒــﺮﻯ * ﻭ ﮐــﻞ‪ ‬ﺍﻟﻨّﻔــﻮﺱ ﻟﻤﺼــﻴﺒﺘﮏ‬ ‫ـﺮﻕ ﻭﺣـ ِ‬

‫ﺍﻟﻔــﺪﺍء ﻳــﺎ ﻣﻈﻬـ َﺮ ﺍﻟ َﻐﻴــﺐ ﻓــﻰ ﻧﺎﺳــﻮﺕ ﺍﻻﻧﺸــﺎء * ﺍﺷــﻬﺪ ﺑــﮏ ﺛﺒــﺖ ﺣﮑــﻢ ﺍﻻﻧﻔــﺎﻕ ﻓــﻰ ﺍﻻٓﻓــﺎﻕ * ﻭ ﺫﺍﺑــﺖ ﺃﮐﺒــﺎﺩ ﺍﻟﻌﺸّ ــﺎﻕ ﻓــﻰ ﺍﻟﻔــﺮﺍﻕ *‬

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‫ﺍﺷــﻬﺪ ﺃﻥّ ﺍﻟﻨّــﻮ َﺭ ﻧــﺎﺡ ﻟﻤﺼــﻴﺒﺎﺗﮏ ﻭ ﺍﻟﻄ‪ ‬ــﻮ َﺭ ﺻــﺎﺡ ﺑﻤــﺎ ﻭﺭﺩ ﻋﻠﻴــﮏ ﻣــﻦ ﺃﻋــﺪﺍﺋﮏ * ﻟــﻮﻻﮎ ﻣــﺎ ﺗﺠﻠّــﻰ ﺍﻟ ـﺮ‪‬ﺣﻤﻦ ﻻﺑــﻦ ﻋﻤــﺮﺍﻥ ﻓــﻰ ﻃــﻮﺭ‬ ‫ـﺎﺏ ﺍﻟﮑــﺮﻡ‬ ‫ﺍﻟﻌﺮﻓــﺎﻥ * ﺃﻧﺎﺩﻳــﮏ ﻭ ﺍﺫﮐــﺮﮎ ﻳــﺎ َﻣ ْﻄﻠَـ َـﻊ ﺍﻻﻧﻘﻄــﺎﻉ ﻓــﻰ ﺍﻻﺑــﺪﺍﻉ * ﻭ ﻳــﺎ ﺳ ـﺮ ‪ ‬ﺍﻟﻈﻬــﻮﺭ ﻓــﻰ ﺟﺒــﺮﻭﺕ ﺍﻻﺧﺘــﺮﺍﻉ * ﺑــﮏ ﻓُــﺘﺢ ﺑـ ُ‬

‫ﻋﻠــﻰ ﺍﻟﻌــﺎﻟﻢ * ﻭ ﺍﺷــﺮﻕ ﻧــﻮﺭ ِ‬ ‫ﺍﻟﻘـ َـﺪﻡ ﺑــﻴﻦ ﺍ ٔ‬ ‫ﻻﻣــﻢ * ﺍﺷــﻬﺪ ﺑﺎﺭﺗﻔــﺎﻉ ﻳــﺪ ﺭﺟﺎﺋــﮏ ﺍﺭﺗﻔﻌــﺖ ﺃﻳــﺎﺩﻯ ﺍﻟﻤﻤﮑﻨــﺎﺕ ﺍﻟــﻰ ﺍﻪﻠﻟ ﻣﻨــﺰﻝ ﺍﻻٓﻳ ـﺎﺕ * ﻭ‬

‫ـﺖ ﺍﻟﻨﻘﻄــﺔ ﺍﻟّﺘــﻰ ﺑﻬــﺎ ﻓ ِّ‬ ‫ُﺼــﻞَ ِﻋﻠْ ـ ُﻢ ﻣــﺎ ﮐــﺎﻥ ﻭ ﻣــﺎ ﻳﮑــﻮﻥ * ﻭ‬ ‫ﺑﺎﻗﺒﺎﻟــﮏ ﺍٕﻟــﻰ ﺍﻻﻓــﻖ ﺍﻻﺑﻬــﻰ ﺃﻗﺒﻠــﺖ ﺍﻟﮑﺎﺋﻨــﺎﺕ ﺍﻟــﻰ ﺍﻪﻠﻟ ُﻣ ْﻈﻬــﺮ ﺍﻟﺒ ّﻴﻨــﺎﺕ * ﺍﻧـ َ‬

‫ﺍﻟﻤﻌﺪﻥ ﺍﻟّﺬﻯ ﻣﻨﻪ ﻇﻬﺮﺕ ﺟﻮﺍﻫﺮ ﺍﻟﻌﻠﻮﻡ ﻭ ﺍﻟﻔﻨﻮﻥ * ﺑﻤﺼﻴﺒﺘﮏ ﺗﻮﻗّﻒ ﻗﻠ ُﻢ ﺍﻟﺘﻘﺪﻳﺮ * ﻭ َﺫ َﺭﻓ ْ‬ ‫َﺖ ﺩﻣـﻮ ُﻉ ﺃﻫـﻞ ﺍﻟﺘ ‪‬ﺠْ ﺮﻳـﺪ * ﻓـﺂﻩ ﺁﻩ ﺑﺤﺰﻧـﮏ‬

‫ﺗﺰﻋﺰﻋ ْ‬ ‫َﺖ ﺃﺭﮐﺎﻥ ﺍﻟﻌﺎﻟﻢ * ﻭ ﮐﺎﺩ ﺃﻥ ﻳﺮﺟ َـﻊ ﺣﮑـﻢ ﺍﻟﻮﺟـﻮﺩ ﺍٕﻟـﻰ ﺍﻟﻌـﺪﻡ * ﺍﻧـﺖ ﺍﻟّـﺬﻯ ﺑـﺎﻣﺮﮎ ﻣـﺎﺝ ﮐـﻞّ ﺑﺤـﺮ ﻭﻫـﺎﺝ ﮐـﻞّ ﻋَـﺮْﻑ ﻭ ﻇﻬـﺮ ﮐـﻞّ‬

‫ﺃﻣــﺮ ﺣﮑــﻴﻢ * ﺑــﮏ ﺛﺒــﺖ ﺣﮑ ـ ُﻢ ﺍﻟﮑﺘــﺎﺏ ﺑــﻴﻦ ﺍ ٔ‬ ‫ـﺖ ﺍﻟﻴــﮏ ﻳــﺎ ﺳ ـﺮّ ﺍﻟﺘّــﻮﺭﺍﺓ ﻭ‬ ‫ﻻﺣــﺰﺍﺏ * ﻭ ﺟــﺮﻯ ﻓــﺮﺍﺕ ﺍﻟﺮّﺣﻤــﺔ ﻓــﻰ ﺍﻟﻤــﺂﺏ * ﻗــﺪ ﺍﻗﺒﻠـ ُ‬

‫ـﺖ ﻣﺪﻳﻨـ ُﺔ ﺍﻻﻧﻘﻄـﺎﻉ ﻭ ﻧ ِ‬ ‫ُﺼـ َﺒ ْ‬ ‫ﻣﻄﻠﻊ ﺁﻳﺎﺕ ﺍﻪﻠﻟ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺠﻤﻴـﻞ * ﺑـﮏ ﺑُ ِﻨ َﻴ ْ‬ ‫ﺖ ﺭﺍﻳـ ُﺔ ﺍﻟﺘّﻘـﻮﻯ ﻋﻠـﻰ ﺃﻋﻠـﻰ ﺍﻟ ِﺒﻘـﺎﻉ ﻟـﻮﻻﮎ ﺍﻧﻘﻄـﻊ‬ ‫ﺍﻻﻧﺠﻴﻞ * ﻭ‬ ‫َ‬

‫َﻋـﺮْﻑ ﺍﻟﻌﺮﻓــﺎﻥ ﻋــﻦ ﺍﻻٔﻣﮑــﺎﻥ ﻭ ﺭﺍﺋﺤــﺔ ﺍﻟـ ّﺮﺣﻤﻦ ﻋــﻦ ﺍﻟﺒﻠــﺪﺍﻥ * ﺑﻘــﺪﺭﺗﮏ ﻇﻬــﺮﺕ ﻗــﺪﺭ ُﺓ ﺍﻪﻠﻟ ﻭ ﺳــﻠﻄﺎﻧُﻪ ﻭ ﻋـﺰ‪‬ﻩ ﻭ ﺍﻗﺘــﺪﺍ ُﺭﻩ * ﻭ ﺑــﮏ ﻣــﺎﺝ‬

‫ﺑﺤ ــﺮ ﺍﻟﺠ ــﻮﺩ ﻭ ﺍﺳ ــﺘﻮﻯ ﺳ ــﻠﻄﺎﻥُ ّ‬ ‫ﺍﻟﻈﻬ ــﻮﺭ ﻋﻠ ــﻰ ﻋ ــﺮﺵ ﺍﻟﻮﺟ ــﻮﺩ * ﺍﺷ ــﻬﺪ ﺑ ــﮏ ﮐ ُِﺸ ـ ْ‬ ‫ـﺒﺤﺎﺕ ﺍﻟﺠ ــﻼﻝ * ﻭ ﺍﺭﺗﻌ ــﺪﺕ ﻓ ــﺮﺍﺋﺺ ﺃﻫ ــﻞ‬ ‫ـﻔﺖ ﺳ ـ‬ ‫ُ‬

‫ـﺖ ﺁﺛــﺎ ُﺭ ّ‬ ‫ﺍﻟﻀــﻼﻝ * ﻭ ُﻣ ِﺤ َﻴـ ْ‬ ‫ﺍﻟﻈﻨــﻮﻥ ﻭ ﺳــﻘﻄﺖ ﺍﺛﻤــﺎﺭ ﺳــﺪﺭﺓ ﺍﻻﻭﻫــﺎﻡ * ﺑــﺪﻣﮏ ﺍﻻٔﻃﻬــﺮ ﺗﺰﻳّﻨــﺖ ﻣــﺪﺍﺋﻦ ﺍﻟﻌﺸّ ــﺎﻕ * ﻭ ﺃﺧــﺬﺕ ﺍﻟﻈﻠﻤـ ُﺔ ﻧــﻮ َﺭ‬ ‫ّ‬

‫ـﮏ ﺍﻟﻐﻴــﺐ ﻭ‬ ‫ﺳ ـ َﺮﻉ ﺍﻟﻌﺸّ ــﺎﻕ ﺍٕﻟــﻰ ﻣﻘ ـﺮّ ﺍﻟﻔــﺪﺍء * ﻭ ﺃﺻـ‬ ‫ُ‬ ‫ـﺤﺎﺏ ﺍﻻﺷــﺘﻴﺎﻕ ﺍٕﻟــﻰ ﻣﻄﻠــﻊ ﻧــﻮﺭ ﺍﻟﻠّﻘــﺎء * ﻳــﺎ ﺳ ـﺮ ‪ ‬ﺍﻟﻮﺟــﻮﺩ ﻭ ﻣﺎﻟـ َ‬ ‫ﺍﻻٓﻓــﺎﻕ * ﻭ ﺑــﮏ َ‬

‫ﺍﻟﺸّ ﻬﻮﺩ * ﻟـﻢ ِ‬ ‫ﻻﻣـﻢ * ﺃﻧـﺖ َﻣﻬْـ َﺒ ُﻂ ﻋﻠ ِـﻢ ﺍﻪﻠﻟ ﻭ ﻣﺸ ُ‬ ‫ﺃﺩﺭ ﺃﻳّـ َﺔ ﻣﺼـﻴﺒﺎﺗﮏ ﺍﺫﮐﺮﻫـﺎ ﻓـﻰ ﺍﻟﻌـﺎﻟﻢ ﻭ ﺃﻳّـ َﺔ ﺭﺯﺍﻳـﺎﮎ ﺍﺑﺜّﻬـﺎ ﺑـﻴﻦ ﺍ ٔ‬ ‫ـﺮﻕ ﺁﻳﺎﺗـﻪ ﺍﻟﮑﺒـﺮﻯ ﻭ‬ ‫ﻣﻄﻠﻊُ ﺍﺫﮐﺎﺭﻩ ﺑﻴﻦ ﺍﻟﻮﺭﻯ ﻭ ﻣﺼﺪ ُﺭ ﺃﻭﺍﻣﺮﻩ ﻓﻰ ﻧﺎﺳﻮﺕ ﺍﻻﻧﺸـﺎء * ﻳـﺎ ﻗﻠـﻢ ﺍﻻٔﻋﻠـﻰ ﻗـﻞ ﺃﻭّﻝ ﻧـﻮﺭ ﺳـﻄﻊ ﻭ ﻻﺡ ﻭ ﺃﻭّﻝ ﻋَـﺮ ٍ‬ ‫ْﻑ ﺗﻀـﻮّﻉ ﻭ ﻓـﺎﺡ‬

‫ـﻒ ﺳـ ِ‬ ‫ﺍﻟﻈﻬــﻮﺭ ﻭ ﻧﻄــﻖ ﻣﮑﻠّــﻢ ّ‬ ‫ـﺪﺭﺓ ﺍﻟﺒﻴــﺎﻥ ﻭ ﺷــﺠ َﺮ ﺍﻻﻳﻘــﺎﻥ ﻓــﻰ ﻓــﺮﺩﻭﺱ ﺍﻟﻌﺮﻓــﺎﻥ * ﺑــﮏ ﺍﺷــﺮﻗﺖ ﺷــﻤﺲ ّ‬ ‫ﺍﻟﻄــﻮﺭ * ﻭ ﻇﻬــﺮ‬ ‫ﻋﻠﻴــﮏ ﻳــﺎ ﺣﻔﻴـ َ‬

‫ـﺮﺍﻁ ﺍﻪﻠﻟ ﻭ ﻣﻴﺰﺍ َﻧــﻪ ﻭ ﻣﺸـ َ‬ ‫ـﺖ ﺻـ َ‬ ‫ﺣﮑــﻢ ﺍﻟﻌﻔــﻮ ﻭ ﺍﻟﻌﻄــﺎء ﺑــﻴﻦ ﻣ ـ ٔ‬ ‫ـﺮﻕ ﺁﻳﺎﺗــﻪ ﻭ ﻣﻄﻠـ َـﻊ ﺍﻗﺘــﺪﺍﺭﻩ ﻭ ﻣﺼــﺪ َﺭ ﺃﻭﺍﻣــﺮﻩ‬ ‫ﻼ ﺍﻻﻧﺸــﺎء * ﺍﺷــﻬﺪ ﺃﻧّــﮏ ﮐﻨـ َ‬

‫ﺍﻟﻤﺤﮑﻤﺔ ﻭ ﺃﺣﮑﺎﻣﻪ ﺍﻟﻨّﺎﻓﺬﺓ * ﺍﻧﺖ ﻣﺪﻳﻨ ُﺔ ﺍﻟﻌﺸﻖ ﻭ ﺍﻟﻌﺸّ ُ‬ ‫ﺣﻬـﺎ ﻭ ُﺭﮐّﺎﺑُﻬـﺎ * ﺑﺒﻴﺎﻧـﮏ ﻣـﺎﺝ‬ ‫ﺎﻕ ﺟﻨﻮ ُﺩﻫﺎ * ﻭ ﺳﻔﻴﻨ ُﺔ ﺍﻪﻠﻟ ﻭ ﺍﻟﻤﺨﻠﺼﻮﻥ َﻣ ّﻼ ُ‬

‫ـﻴﻦ‬ ‫ﺑﺤــﺮ ﺍﻟﻌﺮﻓــﺎﻥ ﻳــﺎ‬ ‫ﺭﻭﺡ ﺍﻟﻌﺮﻓــﺎﻥ ﻭ ﺍﺷــﺮﻕ ﻧﻴّــﺮ ﺍﻻﻳﻘــﺎﻥ ﻣــﻦ ﺍﻓــﻖ ﺳــﻤﺎء ﺍﻟﺒﺮﻫــﺎﻥ * ﺑﻨــﺪﺍﺋﮏ ﻓــﻰ ﻣﻴــﺪﺍﻥ ﺍﻟﺤــﺮﺏ ﻭ ﺍﻟﺠــﺪﺍﻝ ﺍﺭﺗﻔــﻊ ﺣﻨـ ُ‬ ‫َ‬

‫ﻣﺸــﺎﺭﻕ ﺍﻟﺠﻤــﺎﻝ ﻓــﻰ ﻓــﺮﺩﻭﺱ ﺍﻪﻠﻟ ﺍﻟﻐﻨــﻲ ﺍﻟﻤﺘﻌــﺎﻝ * ﺑﻈﻬــﻮﺭﮎ ﻧ ِ‬ ‫ُﺼــﺒﺖ ﺭﺍﻳـ ُﺔ ﺍﻟﺒـ ّﺮ ﻭ ﺍﻟ ّﺘﻘــﻮﻯ ﻭ ُﻣﺤ َﻴــﺖ ﺁﺛــﺎ ُﺭ ﺍﻟﺒﻐــﻲ ﻭ ﺍﻟﻔﺤﺸــﺎء * ﺃﺷــﻬﺪ‬ ‫ّ‬ ‫ـﺖ َﮐﻨـ َﺰ ﻻٓﻟــﺊ ﻋﻠــﻢ ﺍﻪﻠﻟ ﻭ ﺧﺰﻳﻨـ َﺔ ﺟــﻮﺍﻫﺮ ﺑﻴﺎﻧــﻪ ﻭ ﺣﮑﻤﺘـﻪ * ﺑﻤﺼــﻴﺒﺘﮏ َﺗ َﺮﮐـ ِ‬ ‫ـﺖ ﺍﻟﻨّﻘﻄـ ُﺔ ﻣﻘﺮّﻫــﺎ ﺍﻻٔﻋﻠــﻰ ﻭ ﺍﺗّﺨـﺬَ ﺕ ﻟﻨﻔﺴــﻬﺎ ﻣﻘﺎﻣــﴼ‬ ‫ﺍﻧّـﮏ ﮐﻨـ َ‬

‫ﺗﺤﺖ ﺍﻟﺒﺎء * ﺃﻧﺖ ﺍﻟﻠّﻮﺡ ﺍﻻٔﻋﻈﻢ ﺍﻟّﺬﻯ ﻓﻴﻪ ُﺭﻗﻢ ﺃﺳﺮﺍ ُﺭ ﻣـﺎ ﮐـﺎﻥ ﻭ ﻣـﺎ ﻳﮑـﻮﻥ ﻭ ﻋﻠـﻮ ُﻡ ﺍ ٔ‬ ‫ﻻ ّﻭﻟـﻴﻦ ﻭ ﺍﻻ ِٓﺧـﺮﻳﻦ * ﻭ ﺃﻧـﺖ ﺍﻟﻘﻠـﻢ ﺍﻻٔﻋﻠـﻰ ﺍﻟّـﺬﻯ‬ ‫ﺗﻮﺟﻬــﺖ ﺍ ٔ‬ ‫ـﺐ‬ ‫ﺭﺏ ﺍﻟﻌــﺮﺵ ﻭ ﺍﻟﺜّــﺮﻯ * ﺁﻩ ﺁﻩ ﺑﻤﺼـﻴﺒﺘﮏ ﺍﺭﺗﻔــﻊ ﻧﺤﻴـ ُ‬ ‫ـﻴﺎء ﺍﻟـﻰ ﺃﻧــﻮﺍﺭ ﻭﺟـﻪ ﺍﻪﻠﻟ ّ‬ ‫ﺍﻟﺴـﻤﺎء * ﻭ ّ‬ ‫ﺑﺤﺮﮐﺘـﻪ ﺗﺤﺮّﮐــﺖ ﺍﻻٔﺭﺽ ﻭ ّ‬ ‫ﻻﺷـ ُ‬

‫ٔﻧﻔﺴﻬﻦ ﻣﻘﺎﻣﴼ ﻋﻠـﻰ ﺍﻟﺘّـﺮﺍﺏ ﻓـﻰ ﺍﻟﺠﻨّـﺔ ﺍﻟﻌﻠﻴـﺎ * ﻃـﻮﺑﻰ ﻟﻌﺒـﺪ ﻧـﺎﺡ ﻟﻤﺼـﻴﺒﺎﺗﮏ‬ ‫ﺎﺕ ﻻ‬ ‫ﺍﻟﺒﮑﺎء ﻣﻦ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻻٔﻋﻠﻰ * ﻭ ﺍﺗّﺨﺬَ ﺕ ﺍﻟﺤﻮﺭﻳّ ُ‬ ‫ّ‬ ‫* ﻭ ﻃ ــﻮﺑﻰ ِ ٔ‬ ‫ـﺎﺣﺖ ﻓ ــﻰ ﺑﻼﻳ ــﺎﮎ * ﻭ ﻃ ــﻮﺑﻰ ﻟﻌ ــﻴﻦ ﺟ ــﺮﺕ ﻣﻨﻬ ــﺎ ﺍﻟ ـ ّـﺪﻣﻮﻉ ُ * ﻭﻃ ــﻮﺑﻰ ﻻٔﺭﺽ ﺗﺸـ ـ ّﺮﻓﺖ ﺑﺠﺴ ــﺪﮎ ﺍﻟﺸّ ــﺮﻳﻒ * ﻭ‬ ‫ﻻ َﻣ ـ ٍـﺔ ﺻ ـ َ‬

‫ﺍﻟﻈﻬـﻮﺭ ﻭ ﺍﻟﻤﺠﻠّــﻰ ﻋﻠـﻰ ﻏﺼــﻦ ّ‬ ‫ـﻢ ﻳــﺎ ﺍٕﻟـ َﻪ ّ‬ ‫ﺍﻟﻄــﻮﺭ * ﺃﺳــﺄﻟﮏ ﺑﻬــﺬﺍ ﺍﻟﻨّــﻮﺭ ﺍﻟّــﺬﻯ‬ ‫ﻟﻤﻘـﺎﻡ ﻓــﺎﺯ ﺑﺎﺳــﺘﻘﺮﺍﺭ ﺟﺴــﻤﮏ ﺍﻟﻠﻄﻴــﻒ * ﺳــﺒﺤﺎﻧﮏ ﺍﻟﻠّﻬـ ّ‬

‫ﺳــﻄﻊ ﻣــﻦ ﺃﻓــﻖ ﺳــﻤﺎء ﺍﻻﻧﻘﻄــﺎﻉ * ﻭ ﺑــﻪ ﺛﺒــﺖ ﺣﮑ ـ ُﻢ ﺍﻟﺘّﻮﮐ‪‬ــﻞ ﻭ ﺍﻟﺘّﻔــﻮﻳﺾ ﻓــﻰ ﺍﻻﺑــﺪﺍﻉ * ﻭ ﺑﺎﻻٔﺟﺴــﺎﺩ ﺍﻟّﺘــﻰ ﻗ ُِﻄ َﻌـ ْ‬ ‫ـﺖ ﻓــﻰ ﺳــﺒﻴﻠﮏ * ﻭ‬

‫ﺳﻔﮑﺖ ﻓﻰ ﺃﺭﺽ ﺍﻟﺘّﺴﻠﻴﻢ ﺃ َﻣﺎ َﻡ ﻭﺟﻬـﮏ * ﺃﻥ ﺗ ِ‬ ‫َﻐﻔـ َﺮ ﻟﻠّـﺬﻳﻦ ﺃﻗﺒﻠـﻮﺍ ﺍﻟـﻰ ﻫـﺬﺍ ﺍﻟﻤﻘـﺎﻡ‬ ‫ﺑﺎﻟﺪﻣﺎء ﺍﻟّﺘﻰ ُ‬ ‫ﺑﺎﻻٔﮐﺒﺎﺩ ﺍﻟّﺘﻰ ﺫﺍﺑﺖ ﻓﻰ ﺣﺒّﮏ * ﻭ ّ‬

‫ِ‬ ‫ﺍﻻٔﻋﻠﻰ ﻭ ِّ‬ ‫ﺍﻟﺬﺭﻭﺓ ﺍﻟﻌﻠﻴﺎ ﻭ ﻗَﺪِّ ْﺭ ﻟﻬﻢ ﻣﻦ ﻗﻠﻤﮏ ﺍﻻٔﻋﻠﻰ ﻣﺎ ﻻ ﻳﻨﻘﻄﻊ ﺑﻪ ﻋ ُ‬ ‫ﺃﻱ‬ ‫َﺮﻑ ﺍﻗﺒـﺎﻟﻬﻢ ﻭ ﺧﻠﻮﺻـﻬﻢ ﻋـﻦ ﻣـﺪﺍﺋﻦ ﺫﮐـﺮﮎ ﻭ ﺛﻨﺎﺋـﮏ * ْ‬ ‫ﺭﺏ ﺗ ــﺮﺍﻫﻢ ﻣﻨﺠ ــﺬﺑﻴﻦ ﻣ ــﻦ ﻧﻔﺤ ــﺎﺕ ﻭﺣﻴ ــﮏ ﻭ ﻣﻨﻘﻄﻌ ــﻴﻦ ﻋ ــﻦ ﺩﻭﻧ ــﮏ ﻓ ــﻰ ﺃﻳّﺎﻣ ــﮏ * ﺃﺳ ــﺄﻟﮏ ﺃﻥ ﺗُﺴ ـ ِـﻘﻴَﻬﻢ ﻣ ــﻦ ﻳ ــﺪ ﻋﻄﺎﺋ ــﮏ ﮐ ــﻮ َﺛ َﺮ‬ ‫ّ‬

‫ﺛﻢ ﺍﮐﺘﺐ ﻟﻬﻢ ﻣﻦ ﻳﺮﺍﻋﺔ ﻓﻀﻠﮏ ﺃﺟ َﺮ ﻟﻘﺎﺋﮏ * ﺃﺳﺄﻟﮏ ﻳﺎ ﺍﻟ َﻪ ﺍﻻٔﺳﻤﺎء ﺑﺄﻣﺮﮎ ﺍﻟّﺬﻯ ﺑﻪ ﺳـﺨّ ﺮﺕ ﺍﻟﻤﻠـﮏ ﻭ ﺍﻟﻤﻠﮑـﻮﺕ *‬ ‫ﺑﻘﺎﺋﮏ * ّ‬ ‫ـﺐ ﻭ ﺗﺮﺿـﻰ ﻭ ﻋﻠـﻰ ﻣـﺎ ﺗﺮﺗﻔـﻊ ﺑـﻪ ﻣﻘﺎﻣﺎﺗُﻨـﺎ ﻓـﻰ ﺳـﺎﺣﺔ ﻋـﺰّﮎ ﻭ‬ ‫ﻭ ﺑﻨﺪﺍﺋﮏ ﺍﻟّﺬﻯ ﺍﻧﺠـﺬﺏ ﻣﻨـﻪ ﺃﻫـﻞُ ﺍﻟﺠﺒـﺮﻭﺕ * ﺃﻥ ﺗﺆﻳّ َـﺪﻧﺎ ﻋﻠـﻰ ﻣـﺎ ﺗﺤ ّ‬

‫ﺭﺏ ﻧﺤــﻦ ﻋﺒ ــﺎﺩﮎ ﺃﻗﺒﻠﻨــﺎ ﺍﻟ ــﻰ ﺗﺠﻠّﻴ ــﺎﺕ ﺃﻧــﻮﺍﺭ ﻧﻴّ ــﺮ ﻇﻬــﻮﺭﮎ ﺍﻟّــﺬﻯ ﺃﺷ ــﺮﻕ ﻣــﻦ ﺃﻓ ــﻖ ﺳــﻤﺎء ﺟ ــﻮﺩﮎ * ﺃﺳ ــﺄﻟﮏ‬ ‫ﺑﺴــﺎﻁ ﻗﺮﺑ ــﮏ * ﺃﻯ ّ‬

‫ﺑــﺄﻣﻮﺍﺝ ﺑﺤــﺮ ﺑﻴﺎﻧــﮏ ﺍَﻣــﺎ َﻡ ﻭﺟــﻮﻩ ﺧﻠﻘــﮏ ﺃﻥ ﺗﺆﻳّـ َـﺪﻧﺎ ﻋﻠــﻰ ﺃﻋﻤـ ٍ‬ ‫ـﺎﻝ ﺃ َﻣ ْﺮ َﺗﻨــﺎ ﺑﻬــﺎ ﻓــﻰ ﮐﺘﺎﺑــﮏ ﺍﻟﻤﺒــﻴﻦ * ﺍﻧــﮏ ﺃﻧــﺖ ﺃﺭﺣــﻢ ﺍﻟ ـﺮّﺍﺣﻤﻴﻦ * ﻭ‬

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‫ـﻢ ﺃﺳــﺄﻟﮏ ﻳــﺎ ﺍٕﻟ َﻬﻨـﺎ ﻭ ﺳـﻴ َّﺪﻧﺎ ﺑﻘــﺪﺭﺗﮏ ﺍﻟّﺘـﻰ ﺃﺣﺎﻃــﺖ ﻋﻠـﻰ ﺍﻟﮑﺎﺋﻨـﺎﺕ ﻭ ﺑﺎﻗﺘــﺪﺍﺭﮎ ﺍﻟّــﺬﻯ‬ ‫ﺍﻟﺴــﻤﻮﺍﺕ ﻭ ﺍﻻٔﺭﺿــﻴﻦ * ﺛ ّ‬ ‫ﻣﻘﺼـﻮ ُﺩ َﻣــﻦ ﻓـﻰ ّ‬

‫ْﺵ ّ‬ ‫ﺍﻟﻈﻠــﻢ ﺑــﺄﻧﻮﺍﺭ ﻧﻴّــﺮ ﻋــﺪﻟﮏ ﻭ ﺗﺒـ ّـﺪﻝَ ﺃﺭﻳﮑ ـ َﺔ ﺍﻻٔﻋﺘﺴــﺎﻑ ﺑﮑﺮﺳــﻲ ﺍﻻٔﻧﺼــﺎﻑ ﺑﻘــﺪﺭﺗﮏ ﻭ ﺳــﻠﻄﺎﻧﮏ‬ ‫ﺃﺣــﺎﻁ ﺍﻟﻤﻮﺟــﻮﺩﺍﺕ ﺃﻥ ﺗﻨ ـ ّﻮ َﺭ َﻋ ـﺮ َ‬ ‫ّ‬ ‫ﺍﻧّﮏ ﺃﻧﺖ ﺍﻟﻤﻘﺘﺪﺭ ﻋﻠﻰ ﻣﺎ ﺗﺸﺎء * ﻻ ﺍٕﻟﻪ ﺍٕ ّﻻ ﺃﻧﺖ ﺍﻟﻤﻘﺘﺪﺭ ﺍﻟﻘﺪﻳﺮ *‬

‫ﮐﻪ ﻣﻀﻤﻮﻥ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺑﻪ ﻓﺎﺭﺳﻰ ﭼﻨﻴﻦ ﺍﺳﺖ ‪:‬‬

‫»ﺍﻳﻦ ﺯﻳﺎﺭﺗﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻓﻖ ﺍﻋﻠﻲ ﺍﺯ ﻗﻠﻢ ﺍﺑﻬﺎﻳﻢ ﺩﺭ ﺣﻖ ﺣﻀﺮﺕ ﺳﻴﺪﺍﻟﺸﻬﺪﺍ ﺣﺴﻴﻦ ﺑﻦﻋﻠﻲ ﺭﻭﺡ ﻣﺎﺳﻮﺍﻩ ﻓﺪﺍء ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ‪«.‬‬ ‫ﺍﻭﺳﺖ ﺗﺴﻠﻴﺖ ﮔﻮ ﻭ ﺗﺴﻠّﻲ ﺩﻫﻨﺪﻩ ﮔﻮﻳﺎ ﻭ ﺩﺍﻧﺎ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺧﻮﺩ ﮔﻮﺍﻩ ﺍﺳﺖ ﻛﻪ ﻫﻴﭻ ﺧﺪﺍﻳﻲ ﺟﺰ ﺍﻭ ﻧﻴﺴﺖ ﻭ ﺁﻥ ﻛﺲ ﻛﻪ ﺁﻣﺪﻩ ﻫﻤﺎﻥ ﺍﺳـﺖ ﻛـﻪ ﻭﻋـﺪﻩ ﻇﻬـﻮﺭﺵ ﺩﺭ ﻛﺘـﺐ ﻭ ﺻـﺤﻒ ﻗﺒـﻞ‬ ‫ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﺩﺭ ﺩﻟﻬﺎﻱ ﻣﻘ ّﺮﺑﻴﻦ ﻭ ﻣﺨﻠﺼﻴﻦ ﻫﻤﻮﺍﺭﻩ ﻣـﺬﻛﻮﺭ ﺑـﻮﺩﻩ ﻭ ﺳـﺪﺭﻩ ﺑﻴـﺎﻥ ﺩﺭ ﻣﻠﻜـﻮﺕ ﻋﺮﻓـﺎﻥ ﺑـﻪ ﺁﻥ ﻧـﺪﺍ ﺩﺍﺩﻩ ﺍﺳـﺖ‪ .‬ﺍﻱ ﺍﺣـﺰﺍﺏ‬ ‫ﺣﺠـﺖ ﻭ َﻣﻄﻠـﻊ ﺑﻴـﺎﻥ ﻭﺍﺭﺩ ﮔﺸـﺖ ﺁﻧﭽـﻪ ﻛـﻪ ﺳـﺎﻛﻨﺎﻥ ﺧﻴـﺎﻡ ﻣﺠـﺪ ﺭﺍ‬ ‫ﺍﺩﻳﺎﻥ ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﺍﻳﺎﻡ ﺧـﺰﺍﻥ ﻭ ﺍﻧـﺪﻭﻩ ﻓﺮﺍﺭﺳـﻴﺪﻩ ﺯﻳـﺮﺍ ﻛـﻪ ﺑـﺮ َﻣﺸـﺮﻕ ّ‬ ‫ﺩﺭ ﻓﺮﺩﻭﺱ ﺍﻋﻠﻲ ﺑﻪ ﮔﺮﻳﻪ ﻭ ﺯﺍﺭﻱ ﻭﺍﺩﺍﺷﺖ ﻭ ﻓﺮﻳﺎﺩ ﻭ ﻓﻐﺎﻥ ﺍﻫﻞ ﺳﺮﺍﭘﺮﺩﻩ ﻓﻀﻞ ﺭﺍ ﺩﺭ ﺑﻬﺸﺖ ﺑﺮﻳﻦ ﺑﻠﻨﺪ ﻧﻤﻮﺩ‪.‬‬ ‫ﺧﺪﺍﻭﻧــﺪ ﺧــﻮﺩ ﮔــﻮﺍﻩ ﺍﺳــﺖ ﻛــﻪ ﻫــﻴﭻ ﺧــﺪﺍﻳﻲ ﺟــﺰ ﺍﻭ ﻧﻴﺴــﺖ ﻭ ﻛﺴــﻲ ﻛــﻪ ﻇــﺎﻫﺮ ﮔﺸــﺖ ﺍﻭﺳــﺖ ﻫﻤــﺎﻥ ﮔــﻨﺞ ﭘﻨﻬــﺎﻧﻲ ﻭ ﺭﺍﺯ ﻧﻬﻔﺘــﻪﺍﻱ ﻛــﻪ ﺑــﺎ‬ ‫ﻇﻬﻮﺭ ﺍﻭ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺮﺍﺭ ﻣﺎﻛﺎﻥ ﻭ ﻣﺎﻳﻜﻮﻥ ﺭﺍ ﻓﺎﺵ ﻧﻤﻮﺩ ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ﺑﻮﺩ ﻛﻪ ﺁﻳﻪ ﻗﺒﻞ ﺑﻪ ﺍﻳـﻦ ﺁﻳـﻪ ﻣﺒﺎﺭﻛـﻪ »ﻳـﻮﻡ ﻳﻘـﻮﻡ ﺍﻟﻨـﺎﺱ ﻟـﺮﺏ ﺍﻟﻌـﺮﺵ‬ ‫ﻭ ﺍﻟﻜﺮﺳ ــﻲ ﺍﻟﺮﻓﻴ ــﻊ« ﻣﻨﺘﻬ ــﻲ ﮔﺮﺩﻳ ــﺪ‪ .‬ﻳﻌﻨ ــﻲ ﺭﻭﺯﻱ ﻛ ــﻪ ﻫﻤ ــﻪ ﺧﻼﻳ ــﻖ ﺩﺭ ﺳ ــﺎﺣﺖ ﻗ ــﺪﺱ ﭘﺮﻭﺭﺩﮔ ــﺎﺭ ﻳﻜﺘ ــﺎ ﻛ ــﻪ ﺑ ــﺮ ﻋ ــﺮﺵ ﻭ ﻛﺮﺳ ــﻲ ﺭﻓﻴ ــﻊ‬ ‫ﻣﺴﺘﻮﻱ ﻣﻲﮔﺮﺩﺩ ﺑﭙﺎ ﺧﻮﺍﻫﻨﺪ ﺧﻮﺍﺳـﺖ‪ .‬ﺩﺭ ﺍﻳـﻦ ﺭﻭﺯ ﺑـﻮﺩ ﻛـﻪ ﻋﻼﺋـﻢ ﻭ ﺁﺛـﺎﺭ ﻇﻨـﻮﻥ ﻭ ﺍﻭﻫـﺎﻡ ﻓﺮﻭﺭﻳﺨـﺖ ﻭ ﺣﻜـﻢ ﻛﺮﻳﻤـﻪ »ﺍﻧـﺎ ﻪﻠﻟ ﻭ ﺍﻧـﺎ ﺍﻟﻴـﻪ‬ ‫ﺭﺍﺟﻌــﻮﻥ« ﻣﺘﺤﻘــﻖ ﮔﺮﺩﻳــﺪ‪ .‬ﺍﻳــﻦ ﺭﻭﺯﻱ ﺍﺳــﺖ ﻛــﻪ ﻧﺒــﺎء ﻋﻈــﻴﻢ ﻭ ُﻣﺪﻫﺸــﻲ ﻛــﻪ ﺧﺪﺍﻭﻧــﺪ ﻭ ﭘﻴــﺎﻣﺒﺮﺍﻧﺶ ﻭﻗــﻮﻉ ﺁﻥ ﺭﺍ ﺍﺯ ﻗﺒــﻞ ﺧﺒــﺮ ﺩﺍﺩﻩ ﺑﻮﺩﻧــﺪ‬ ‫ﺑــﻪ ﻇﻬــﻮﺭ ﺭﺳــﻴﺪ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺭﻭﺯ ﻣﻘ ّﺮﺑــﺎﻥ ﺩﺭﮔــﺎﻩ ﺑــﻪ ﺳــﻮﻱ ﺷــﺮﺍﺏ ﺳــﺮ ﺑــﻪ ُﻣﻬــﺮ ﺷــﺘﺎﻓﺘﻨﺪ ﻭ ﺍﺯ ﺍﻳــﻦ ﺧَ ﻤــﺮ ﺭﻭﺣــﺎﻧﻲ ﺑــﻪ ﻧــﺎﻡ ﭘﺮﻭﺭﺩﮔــﺎﺭ ﻣﻘﺘــﺪﺭ ﻭ‬ ‫ﻣﻬــﻴﻤﻦ ﻗ ّﻴــﻮﻡ ﻻﺟﺮﻋــﻪ ﻧﻮﺷــﻴﺪﻧﺪ ﺩﺭ ﺍﻳــﻦ ﺭﻭﺯ ﺑــﻮﺩ ﻛــﻪ ﺻــﺪﺍﻱ ﮔﺮﻳــﻪ ﻭ ﺯﺍﺭﻱ ﺍﺯ ﻛــﻞ ﺟﻬــﺎﺕ ﺑﻠﻨــﺪ ﮔﺸــﺖ ﻭ ﻟﺴــﺎﻥ ﺑﻴــﺎﻥ ﺑــﻪ ﺍﻳــﻦ ﻛﻠﻤــﺎ ﻋﺎﻟﻴــﻪ‬ ‫ﻧﺎﻃﻖ ﮔﺮﺩﻳﺪ‪:‬‬ ‫»ﺣــﺰﻥ ﻭ ﺍﻧــﺪﻭﻩ ﻣﺨﺼــﻮﺹ ﺍﻭﻟﻴــﺎ ﺧــﺪﺍ ﻭ ﺑﺮﮔﺰﻳــﺪﮔﺎﻥ ﺍﻭﺳــﺖ‪ .‬ﺭﻧــﺞ ﻭ ﺑــﻼ ﺧﻮﺍﺳــﺖ ﺩﻭﺳــﺘﺎﻥ ﺧــﺪﺍ ﻭ ﺍﻣﻨــﺎﻱ ﺍﻭﺳــﺖ‪ .‬ﻫــﻢ ﻭ ﻏــﻢ ﺍﺯ ﺁﻥ‬ ‫ﭘﻴﺎﻣﺒﺮﺍﻥ ﺧﺪﺍ ﻭ ﻣﻈﺎﻫﺮ ﺍﻣﺮ ﺍﻭﺳﺖ‪«.‬‬

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‫ﺍﻱ ﺳﺎﻛﻨﺎﻥ ﻣﺪﺍﺋﻦ ﺍﺳـﻤﺎء ﻭ ﺍﻱ ﻃﻠﻌـﺎﺕ ﻏﺮﻓـﻪﻫﺎﻱ ﺟﻨـﺖ ﺍﻭﻟﻴـﺎ ﻭ ﺍﻱ ﺍﺻـﺤﺎﺏ ﻭﻓـﺎ ﺩﺭ ﻣﻠﻜـﻮﺕ ﺑﻘـﺎ ﺟﺎﻣـﻪﻫﺎﻱ ﺳـﺮﺥ ﻭ ﺳـﻔﻴﺪ ﺧـﻮﻳﺶ‬ ‫ﺭﺍ ﺑــﻪ ﺟﺎﻣﻌــﻪﻫﺎﻱ ﺳــﻴﺎﻩ ﺑــﺪﻝ ﻧﻤﺎﻳﻴــﺪ ﺯﻳــﺮﺍ ﺍﻳــﺎﻡ ﻣﺼــﻴﺒﺖ ﻛﺒــﺮﻱ ﻭ ﺭﺯﻳــﻪ ﻋﻈﻤــﻲ ﻓﺮﺍﺭﺳــﻴﺪﻩ ﻣﺼــﻴﺒﺘﻲ ﻛــﻪ ﺭﺳــﻮﻝ ﺧــﺪﺍ ﺭﺍ ﺑــﻪ ﻧﻮﺣــﻪ ﻭ ﺯﺍﺭﻱ‬ ‫ﺍﻧﺪﺍﺧﺖ ﻭ ﺩﺧﺘﺮ ﮔﺮﺍﻣﻲﺍﺵ ﻓﺎﻃﻤﻪ ﺯﻫـﺮﺍ ﺭﺍ ﺟﮕـﺮ ﺑﮕـﺪﺍﺧﺖ ﻧﺎﻟـﻪ ﻓـﺮﺩﻭﺱ ﺍﻋﻠـﻲ ﺑﻠﻨـﺪ ﮔﺸـﺖ ﻭ ﺻـﺪﺍﻱ ﮔﺮﻳـﻪ ﻭ ﺯﺍﺭﻱ ﺍﺯ ﺍﻫـﻞ ﺳـﺮﺍﭘﺮﺩﻩ‬ ‫ﺟــﻼﻝ ﻭ ﺭﺍﻛﺒــﻴﻦ ﺳــﻔﻴﻨﻪ ﺣﻤــﺮﺍء ﻛــﻪ ﺑــﺮ ﺗﺨﺘﻬــﺎﻱ ﻣﺤ ّﺒــﺖ ﻭ ﻭﻓــﺎ ﺁﺭﻣﻴــﺪﻩ ﺑﻮﺩﻧــﺪ ﺑــﻪ ﻓــﺮﺍﺯ ﺁﺳــﻤﺎﻥ ﺭﺳــﻴﺪ‪ .‬ﺁﻩ ﻭ ﻓﻐــﺎﻥ ﺍﺯ ﻇﻠﻤــﻲ ﻛــﻪ ﺣﻘــﺎﻳﻖ‬ ‫ﻭﺟــﻮﺩ ﺭﺍ ﻣﺸــﺘﻌﻞ ﺳــﺎﺧﺖ ﻇﻠﻤــﻲ ﻛــﻪ ﺍﺯ ﻧﺎﻗﻀــﻴﻦ ﻋﻬــﺪ ﻭ ﻣﻴﺜــﺎﻕ ﻭ ﻣﻨﻜــﺮﺍﻥ ﺣﺠــﺖ ﻭ ﺑﺮﻫــﺎﻥ ﻭ ﻛــﺎﻓﺮﺍﻥ ﺑــﻪ ﻧﻌﻤــﺖ ﻭ ﺍﺣﺴــﺎﻥ ﻭ ﻣﺠﺎﺩﻟــﻪ‬ ‫ﻛﻨﻨﺪﮔﺎﻥ ﺑﻪ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﺑﺮ ﻣﺎﻟﻚ ﻏﻴﺐ ﻭ ﺷـﻬﻮﺩ ﻭﺍﺭﺩ ﮔﺮﺩﻳـﺪ‪ .‬ﺍﺭﻭﺍﺡ ﻣـﻼء ﺍﻋﻠـﻲ ﻓـﺪﺍﻱ ﻣﺼـﻴﺒﺎﺗﺖ ﺍﻱ ﻓﺮﺯﻧـﺪ ﺳـﺪﺭﻩ ﻣﻨﺘﻬـﻲ ﻭ ﺍﻳـﻦ ﺭﺍﺯ‬ ‫ﻧﻬﻔﺘﻪ ﺩﺭ ﻛﻠﻤﻪ ﻋﻠﻴﺎ ﺍﻱ ﻛﺎﺵ ﻗﻠﻢ ﺗﻘﺪﻳﺮ ﺭﻗﻢ ﻧﻤﻲﺧﻮﺭﺩ ﻭ ﻓﺮﻣﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺁﻏـﺎﺯ ﻭ ﺍﻧﺠـﺎﻡ ﺑـﻪ ﻇﻬـﻮﺭ ﻧﻤﻲﺭﺳـﻴﺪ ﻭ ﺩﻳـﺪﮔﺎﻥ ﺧﻠـﻖ ﭘﻴﻜـﺮ‬ ‫ﭘﺎﻛــﺖ ﺭﺍ ﺍﻓﺘــﺎﺩﻩ ﺑــﺮ ﺧــﺎﻙ ﻧﻤﻲﺩﻳــﺪ‪ .‬ﻣﺼــﻴﺒﺖ ﺗــﻮ ﺩﺭﻳــﺎﻱ ﺑﻴــﺎﻥ ﺭﺍ ﺍﺯ ﺗﻼﻃــﻢ ﺑﻴﻨــﺪﺍﺧﺖ ﻭ ﺍﻣــﻮﺍﺝ ﺣﻜﻤــﺖ ﻭ ﻋﺮﻓــﺎﻥ ﺭﺍ ﻓﺮﻭﻧﺸــﺎﻧﺪﻭ ﻫﺒــﻮﺏ‬ ‫ﻧﺴﺎﺋﻢ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺭﺍ ﻣﺘﻮﻗﻒ ﺳﺎﺧﺖ‪ .‬ﺑﻪ ﺣﺰﻥ ﺗﻮ ﺁﺛﺎﺭ ﻣﺤﻮ ﺷﺪ ﻭ ﺍﺛﻤﺎﺭ ﺳﺎﻗﻂ ﮔﺸﺖ ﻭ ﺁﻩ ﺍﺯ ﻧﻬﺎﺩ ﺍﺑﺮﺍﺭ ﺑﻠﻨﺪ ﮔﺮﺩﻳﺪ ﻭ ﺍﺷـﻚ ﺍﺯ ﺩﻳـﺪﮔﺎﻥ‬ ‫ﺍﺧﻴﺎﺭ ﻓﺮﻭﺭﻳﺨﺖ‪ .‬ﺍﻓﺴﻮﺱ ﻭ ﺩﺭﻳﻎ ﺍﻱ ﺳﻴﺪﺍﻟﺸﻬﺪﺍ ﻭ ﺍﻱ ﻓﺨﺮ ﺍﻟﺸﻬﺪﺍ ﻭ ﺍﻱ ﻣﺤﺒﻮﺏ ﺍﻟﺸـﻬﺪﺍ ﮔـﻮﺍﻫﻲ ﻣـﻲ ﺩﻫـﻢ ﺑـﻪ ﻭﺟـﻮﺩ ﺗـﻮ ﺧﻮﺭﺷـﻴﺪ‬ ‫ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﺁﺳﻤﺎﻥ ﺍﺑﺪﺍﻉ ﺍﺷﺮﺍﻕ ﻧﻤﻮﺩ ﻭ ﻫﻴﺎﻛﻞ ﻣﻘ ّﺮﺑﻴﻦ ﺑﻪ ﺯﻳـﻮﺭ ﺗﻘـﻮﺍ ﺁﺭﺍﺳـﺘﻪ ﮔﺸـﺖ ﻭ ﻧـﻮﺭ ﻋﺮﻓـﺎﻥ ﺩﺭ ﻋـﺎﻟﻢ ﺧـﺎﻙ ﺑﺘﺎﺑﻴـﺪ‪ .‬ﺍﮔـﺮ ﻧﺒـﻮﺩﻱ ﺩﻭ‬ ‫ﺣــﺮﻑ ﻛــﺎﻑ ﻭ ﻧــﻮﻥ ﺑــﻪ ﻫــﻢ ﻧﻤﻲﺭﺳــﻴﺪ ﻭ ﻋــﺎﻟﻢ ﻭﺟــﻮﺩ ﻣﺤﻘــﻖ ﻧﻤﻲﮔﺸــﺖ ﻭ ﺷــﺮﺍﺏ ﺳــﺮ ﺑــﻪ ُﻣﻬــﺮ ﺍﻟﻬــﻲ ﺑــﺎﺯ ﻭ ﮔﺸــﻮﺩﻩ ﻧﻤﻲﮔﺮﺩﻳــﺪ‪ .‬ﺍﮔــﺮ‬ ‫ﻧﺒﻮﺩﻱ ﻛﺒـﻮﺗﺮ ﺑﺮﻫـﺎﻥ ﺑـﺮ ﺷﺎﺧﺴـﺎﺭ ﺑﻴـﺎﻥ ﻧﻤﻲﺳـﺮﺍﻳﻴﺪ ﻭ ﻟﺴـﺎﻥ ﻋﻈﻤـﺖ ﺑـﻴﻦ ﻣـﻼء ﺍﺩﻳـﺎﻥ ﺳـﺨﻦ ﻧﻤﻲﮔﻔـﺖ‪ .‬ﺣـﺰﻥ ﺗـﻮ ﺑـﻴﻦ ﺩﻭ ﺣـﺮﻑ ﻫـﺎء ﻭ‬ ‫ﻭﺍﻭ ﻓﺎﺻﻠﻪ ﻭ ﺟﺪﺍﻳﻲ ﺍﻧﺪﺍﺧﺖ ﻭ ﻧﺎﻟـﻪ ﺍﻫـﻞ ﺗﻮﺣﻴـﺪ ﺭﺍ ﺩﺭ ﺑـﻼﺩ ﺑﻠﻨـﺪ ﻧﻤـﻮﺩ‪ .‬ﺑـﻪ ﻣﺼـﻴﺒﺘﺖ ﻗﻠـﻢ ﺍﻋﻠـﻲ ﺍﺯ ﺣﺮﻛـﺖ ﺑـﺎﺯ ﺍﻳﺴـﺘﺎﺩ ﻭ ﺩﺭﻳـﺎﻱ ﻋﻄـﺎ‬ ‫ﺍﺯ ﺍﻣــﻮﺍﺝ ﻓــﺮﻭ ﻧﺸﺴــﺖ ﻧﺴــﺎﺋﻢ ﻓﻀــﻞ ﺳــﺎﻛﻦ ﮔﺸــﺖ ﻭ ﺍﻧﻬــﺎﺭ ﻓــﺮﺩﻭﺱ ﺍﺯ ﺟــﻮﺵ ﻭ ﺧــﺮﻭﺵ ﺑﻴﻔﺘــﺎﺩ ﻭ ﺧﻮﺭﺷــﻴﺪ ﻋــﺪﻝ ﺍﺯ ﻧــﻮﺭ ﻭ ﺗــﺎﺑﺶ ﺑــﺎﺯ‬ ‫ﻣﺎﻧــﺪ‪ .‬ﺑﺮﺍﺳــﺘﻲ ﻛــﻪ ﺗــﻮ ﺩﺭ ﺑــﻴﻦ ﻋﺎﻣــﻞ ﺍﻣﻜــﺎﻥ ﺁﻳــﺖ ﺧــﺪﺍﻳﻲ ﺗــﻮ ﺑــﻴﻦ ﻣﻠــﻞ ﻭ ﺍﺩﻳــﺎﻥ ﻣﺒــﺪء ﻇﻬــﻮﺭ ﺣﺠــﺖ ﻭ ﺑﺮﻫــﺎﻧﻲ‪ .‬ﺧﺪﺍﻭﻧــﺪ ﺑﻮﺳــﻴﻠﻪ ﺗــﻮ ﺑــﻪ‬ ‫ﻭﻋﺪﻩﺍﺵ ﻭﻓﺎ ﻧﻤـﻮﺩ ﻭ ﺳـﻠﻄﻨﺘﺶ ﺭﺍ ﻇـﺎﻫﺮ ﺳـﺎﺧﺖ ﺑـﻪ ﻇﻬـﻮﺭ ﺗـﻮ ﺭﺍﺯ ﻋﺮﻓـﺎﻥ ﺩﺭ ﺑـﻼﺩ ﺁﺷـﻜﺎﺭ ﮔﺸـﺖ ﻭ ﺧﻮﺭﺷـﻴﺪ ﺍﻳﻘـﺎﻥ ﻭ ﺍﻃﻤﻴﻨـﺎﻥ ﺍﺯ ﺍﻓـﻖ‬ ‫ﺁﺳــﻤﺎﻥ ﺑﺮﻫــﺎﻥ ﺑﺪﺭﺧﺸــﻴﺪ ﻗــﺪﺭﺕ ﭘﺮﻭﺭﮔــﺎﺭ ﻭ ﺍﻣــﺮ ﺍﻭ ﻭ ﺍﺳــﺮﺍﺭ ﻭ ﺣﻜﻤﺘﻬــﺎﻱ ﺍﻭ ﺑــﻪ ﻭﺟــﻮﺩ ﺗــﻮ ﻇﻬــﻮﺭ ﻭ ﺑــﺮﻭﺯ ﻧﻤــﻮﺩ‪ .‬ﺍﮔــﺮ ﻧﺒــﻮﺩﻱ ﻛــﻨﺞ ﭘﻨﻬــﺎﻥ‬ ‫ﺧــﺪﺍ ﺁﺷــﻜﺎﺭ ﻧﻤﻲﮔﺸــﺖ ﻭ ﺍﻣــﺮ ﻣﺒــﺮﻡ ﻭ ﻣﺤﺘــﻮﻡ ﺍﻭ ﺑــﻪ ﻇﻬــﻮﺭ ﻧﻤﻲﺭﺳــﻴﺪ ﺍﮔــﺮ ﻧﺒــﻮﺩﻱ ﻧــﺪﺍﻳﻲ ﺍﺯ ﺍﻓــﻖ ﺍﻋﻠــﻲ ﺑﻠﻨــﺪ ﻧﻤﻲﺷــﺪ ﻭ ﻣﺮﻭﺍﺭﻳــﺪﻫﺎﻱ‬ ‫ﺣﻜﻤــﺖ ﻭ ﺑﻴــﺎﻥ ﺍﺯ ﺧــﺰﺍﺋﻦ ﻗﻠــﻢ ﺍﺑﻬــﻲ ﺁﺷــﻜﺎﺭ ﻧﻤﻲﮔﺸــﺖ‪ .‬ﻣﺼــﻴﺒﺘﺖ ﻇﻬــﻮﺭ ﻭ ﺷــﺎﺩﻱ ﺍﻫــﻞ ﺑﻬﺸــﺖ ﺭﺍ ﺑــﺮﻫﻢ ﺯﺩ ﻭ ﻓﺮﻳــﺎﺩ ﻭ ﻓﻐــﺎﻥ ﺍﻫــﻞ‬ ‫ﻣﻠﻜﻮﺕ ﺍﺳﻤﺎء ﺭﺍ ﺑﻪ ﺍﻭﺝ ﺁﺳﻤﺎﻥ ﺭﺳﺎﻧﺪ‪ .‬ﺗﻮﻳﻲ ﻛﻪ ﺍﻗﺒﺎﻟﺖ ﻭﺳﻴﻠﻪ ﺍﻗﺒـﺎﻝ ﻭﺟـﻮﻩ ﺑـﻪ ﻣﺎﻟـﻚ ﻭﺟـﻮﺩ ﺷـﺪ ﻭ ﺳـﺪﺭﻩ ﺍﻟﻬـﻲ ﺑـﻪ ﺍﻳـﻦ ﺑﻴـﺎﻥ ﺍﺣﻠـﻲ‬ ‫ﻧﻄﻖ ﻓﺮﻣﻮﺩ‪:‬‬

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‫»ﭘﺎﺩﺷﺎﻫﻲ ﺗﻨﻬﺎ ﺷﺎﻳﺴﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻣﺎﻟﻚ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪«.‬‬ ‫ﻫﻤﺎﻧــﺎ ﺍﺷــﻴﺎء ﻋــﺎﻟﻢ ﺩﺭ ﻇــﺎﻫﺮ ﻭ ﺑــﺎﻃﻦ ﻫﻤــﻪ ﻳــﻚ ﺷــﻲء ﺑﻮﺩﻧــﺪ ﭼــﻮﻥ ﻣﺼــﻴﺒﺎﺕ ﺗــﻮ ﺭﺍ ﺷــﻨﻴﺪﻧﺪ ﻣﺘﺸ ـﺘّﺖ ﮔﺸــﺘﻨﺪ ﻭ ﺑــﻪ ﻇﻬــﻮﺭﺍﺕ ﻣﺨﺘﻠﻔــﻪ ﻭ‬ ‫ﺍﻟــﻮﺍﻥ ﻣﺘﻨﻮﻋــﻪ ﺩﺭ ﺁﻣﺪﻧــﺪ‪ .‬ﻫﻤــﻪ ﻫﺴــﺘﻲ ﻓــﺪﺍﻱ ﻫﺴــﺘﻲﺍﺕ ﺍﻱ َﻣﺸــﺮﻕ ﻭﺣــﻲ ﺧــﺪﺍ ﻭ ﺍﻱ َﻣﻄﻠــﻊ ﺁﻳــﺖ ﻛﺒــﺮﻱ ﻫﻤــﻪ ﻧﻔــﻮﺱ ﻓــﺪﺍﻱ ﻣﺼــﻴﺒﺘﺖ‬ ‫ﺍﻱ ﻣﻈﻬﺮ ﻏﻴﺐ ﺧﺪﺍ ﮔﻮﺍﻫﻲ ﻣﻲ ﺩﻫﻢ ﺑﻪ ﻭﺟـﻮﺩ ﺗـﻮ ﺍﻧﻔـﺎﻕ ﺩﺭ ﺑـﻴﻦ ﺧﻠـﻖ ﺭﻭﺍﺝ ﻳﺎﻓـﺖ ﻭ ﺟﮕﺮﻫـﺎﻱ ﻋﺎﺷـﻘﺎﻥ ﺩﺭ ﻫﺠـﺮ ﻭ ﻓـﺮﺍﻕ ﺑﮕـﺪﺍﺧﺖ‬ ‫ﺑﺮﺍﺳــﺘﻲ ﻛــﻪ ﻧــﻮﺭ ﺍﺯ ﻣﺼــﻴﺒﺎﺕ ﺗــﻮ ﻧﻮﺣــﻪ ﻧﻤــﻮﺩ ﻭ ﻃــﻮﺭ ﺍﺯ ﺑﻼﻳــﺎﻱ ﻭﺍﺭﺩﻩ ﺑــﺮ ﺗــﻮ ﺻــﻴﺤﻪ ﻛﺸــﻴﺪ‪ .‬ﺍﮔــﺮ ﻧﺒــﻮﺩﻱ ﺧﺪﺍﻭﻧــﺪ ﺭﺣﻤــﺎﻥ ﺑــﺮ ﻣﻮﺳــﻲﺑﻦ‬ ‫ﻋﻤــﺮﺍﻥ ﺩﺭ ﻃــﻮﺭ ﻋﺮﻓــﺎﻥ ﺗﺠﻠــﻲ ﻧﻤﻲﻧﻤــﻮﺩ‪ .‬ﺗــﻮ ﺭﺍ ﺻــﺪﺍ ﻣــﻲﺯﻧﻢ ﻭ ﻣــﻲ ﺧــﻮﺍﻧﻢ ﺍﻱ ﻣﻨﺸــﺎء ﺍﻧﻘﻄــﺎﻉ ﺩﺭ ﻋــﺎﻟﻢ ﺍﺑــﺪﺍﻉ ﻭ ﺍﻱ ﺳ ـ ّﺮ ﻇﻬــﻮﺭ ﺩﺭ‬ ‫ﺟﺒﺮﻭﺕ ﺍﺧﺘﺮﺍﻉ ﮔﻮﺍﻫﻲ ﻣﻲﺩﻫﻢ ﻛﻪ ﺑﺎﺏ ﻛﺮﻡ ﺑﻮﺳﻴﻠﻪ ﺗﻮ ﺩﺭ ﻋﺎﻟﻢ ﮔﺸﻮﺩﻩ ﺷﺪ ﻭ ﻧﻮﺭ ﻗـﺪﻡ ﺗﻮﺳـﻂ ﺗـﻮ ﺑـﻴﻦ ﺍﻣـﻢ ﻃﻠـﻮﻉ ﻧﻤـﻮﺩ‪ .‬ﺩﺳـﺖ ﺍﻣﻴـﺪ‬ ‫ﺗﻮ ﺑﻪ ﺳﻮﻱ ﺧﺪﺍ ﺩﺳﺘﻬﺎﻱ ﺍﻣﻴﺪ ﺧﻠﻖ ﺭﺍ ﺑﻪ ﺟﺎﻧﺐ ٌﻣﻨﺰﻝ ﺁﻳﺎﺕ ﺑـﺎﻻ ﺑـﺮﺩ ﻭ ﺍﻗﺒـﺎﻝ ﺗـﻮ ﺑﺴـﻮﻱ ﺍﻓـﻖ ﺍﺑﻬـﻲ ﺍﻗﺒـﺎﻝ ﻛﺎﺋﻨـﺎﺕ ﺭﺍ ﺑـﻪ ﻣﻈﻬـﺮ ﺑﻴﻨـﺎﺕ‬ ‫ﻣﻮﺟﺐ ﮔﺸﺖ‪ .‬ﺗﻮﻳﻲ ﺁﻥ ﻧﻘﻄـﻪﺍﻱ ﻛـﻪ ﻣـﺎ ﻛـﺎﻥ ﻭ ﻣـﺎ ﻳﻜـﻮﻥ ﺍﺯ ﺁﻥ ﻣﻨﺸـﻌﺐ ﻭ ﻣﺘﻜﺜـﺮ ﮔﺮﺩﻳـﺪ ﺗـﻮﻳﻲ ﺁﻥ ﻣﻌـﺪﻧﻲ ﻛـﻪ ﺟـﻮﺍﻫﺮ ﻋﻠـﻮﻡ ﻭ ﻓﻨـﻮﻥ ﺍﺯ‬ ‫ﺁﻥ ﺍﺳــﺘﺨﺮﺍﺝ ﮔﺸــﺖ ﻭ ﺑــﻪ ﻇﻬــﻮﺭ ﺭﺳــﻴﺪ‪ .‬ﺑــﻪ ﻣﺼــﻴﺒﺖ ﺗــﻮ ﻗﻠــﻢ ﺗﻘــﺪﻳﺮ ﻣﺘﻮﻗــﻒ ﺷــﺪ ﻭ ﺁﺏ ﺍﺯ ﺩﻳــﺪﮔﺎﻥ ﺍﻫــﻞ ﺗﺠﺮﻳــﺪ ﺟــﺎﺭﻱ ﮔﺮﺩﻳــﺪ‪ .‬ﺣﺰﻧــﺖ‬ ‫ﺍﺳــﺎﺱ ﻭ ﺑﻨﻴــﺎﻥ ﻋــﺎﻟﻢ ﻫﺴــﺘﻲ ﺭﺍ ﺑﻠﺮﺯﺍﻧــﺪ ﻭ ﺣﻜــﻢ ﻭﺟ ـﻮﺩ ﺭﺍ ﺑــﻪ ﻭﺭﻃــﻪ ﻋــﺪﻡ ﻧﺰﺩﻳــﻚ ﺳــﺎﺧﺖ‪ .‬ﻫــﺮ ﺑﺤــﺮﻱ ﺑــﻪ ﺍﻣــﺮ ﺗــﻮ ﻣــﻮﺍﺝ ﺍﺳــﺖ ﻭ ﻫــﺮ‬ ‫ﻧﺴﻴﻤﻲ ﺑﻪ ﺍﺭﺍﺩﻩ ﺗﻮ ﺩﺭ ﻫﺒﻮﺏ ﻭ ﻣﺮﻭﺭ ﻭ ﻫﺮ ﺍﻣﺮ ﻣﺤﻜﻤﻲ ﺑﻪ ﺧﻮﺍﺳﺖ ﺗﻮ ﻇﺎﻫﺮ ﻭ ﺁﺷﻜﺎﺭ‪ .‬ﺣﻜﻢ ﻛﺘﺎﺏ ﺧﺪﺍ ﺑـﻪ ﺑﺮﻛـﺖ ﻭﺟـﻮﺩ ﺗـﻮ ﺩﺭ ﺑـﻴﻦ‬ ‫ﺍﺣﺰﺍﺏ ﺛﺎﺑﺖ ﮔﺸﺖ ﻭ ﻓﺮﺍﺕ ﺑﺨﺸﺶ ﻭ ﺭﺣﻤﺖ ﺍﻭ ﺑـﻪ ﻭﺟـﻮﺩ ﺗـﻮ ﺩﺭ ﻳـﻮﻡ ﻣﻮﻋـﻮﺩ ﺟـﺎﺭﻱ ﮔﺮﺩﻳـﺪ‪ .‬ﺑﺴـﻮﻱ ﺗـﻮ ﺭﻭﻱ ﺁﻭﺭﺩﻩﺍﻡ ﺍﻱ ﺭﺍﺯ ﭘﻨﻬ ِ‬ ‫ـﺎﻥ‬ ‫ﻄﻠﻊ ﺁﻳﺎﺕ ﺧﺪﺍﻭﻧﺪ ﻋﺰﻳﺰ ﻭ ﺟﻤﻴﻞ‪ .‬ﺑﻪ ﺗﻮ ﺷﻬﺮ ﺍﻧﻘﻄﺎﻉ ﺑﻨﺎ ﮔﺮﺩﻳـﺪ ﻭ ﭘـﺮﭼﻢ ﺗﻘـﻮﻱ ﺑـﺮ ﻓـﺮﺍﺯ ﺑﻘﻌـﻪﻫﺎﻳﺶ ﺑـﺮ ﺍﻓﺮﺍﺷـﺘﻪ‬ ‫ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﻭ ﺍﻱ َﻣ ِ‬ ‫ﮔﺸﺖ‪ .‬ﺍﮔﺮ ﻧﺒﻮﺩﻱ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺑﻮﻳﻲ ﺍﺯ ﻋﺮﻓـﺎﻥ ﺑـﻪ ﻣﺸـﺎﻡ ﻧﻤﻲﺭﺳـﻴﺪ ﻭ ﺍﺯ ﺭﻭﺍﺋـﺢ ﻗـﺪﺱ ﺍﻟﻬـﻲ ﺩﺭ ﺷـﻬﺮﻫﺎ ﻭ ﺩﻳـﺎﺭ ﻧﺴـﻴﻤﻲ ﻧﻤﻲﻭﺯﻳـﺪ‪.‬‬ ‫ﻗﺪﺭﺕ ﺗﻮ ﻗﺪﺭﺕ ﻭ ﺳﻠﻄﻨﺖ ﺧﺪﺍ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩ ﻭ ﻋﺰﺕ ﻭ ﺍﻗﺘﺪﺍﺭ ﺍﻭ ﺭﺍ ﺁﺷﻜﺎﺭ ﺳﺎﺧﺖ‪ .‬ﺑﻪ ﻭﺟﻮﺩ ﺗﻮ ﺩﺭﻳﺎﻱ ﺟﻮﺩ ﺑﻪ ﻣـﻮﺝ ﺁﻣـﺪ ﻭ ﺳـﻠﻄﺎﻥ‬ ‫ﻇﻬــﻮﺭ ﺑــﺮ ﻋــﺮﺵ ﻭﺟــﻮﺩ ﻣﺴــﺘﻮﻱ ﮔﺮﺩﻳــﺪ‪ .‬ﺑﺮﺍﺳــﺘﻲ ﺗــﻮ ﺑــﻮﺩﻱ ﻛــﻪ ﭘﺮﺩﻩﻫــﺎﻱ ﺟــﻼﻝ ﺭﺍ ﺷــﻜﺎﻓﺘﻲ ﻭ ﺑﻨﻴــﺎﻥ ﺍﻫــﻞ ﻇــﻼﻝ ﺭﺍ ﻣﺘﺰﻟــﺰﻝ ﺳــﺎﺧﺘﻲ ﺗــﻮ‬ ‫ﺑﻮﺩﻱ ﻛﻪ ﺁﺛـﺎﺭ ﻇﻨـﻮﻥ ﺭﺍ ﻣﺤـﻮ ﻧﻤـﻮﺩﻱ ﻭ ﺍﺛﻤـﺎﺭ ﺩﺭﺧـﺖ ﺍﻭﻫـﺎﻡ ﺭﺍ ﺳـﺎﻗﻂ ﻛـﺮﺩﻱ‪ .‬ﺧـﻮﻥ ﭘﺎﻛـﺖ ﻣﺪﻳﻨـﻪ ﻋﺸـﺎﻕ ﺭﺍ ﺑﻴـﺎﺭ ﺍﺳـﺖ ﻭ ﻧـﻮﺭ ﺁﻓـﺎﻕ ﺭﺍ‬ ‫ﻇﻠﻤــﺎﻧﻲ ﺳــﺎﺧﺖ‪ .‬ﺑــﻪ ﻭﺟــﻮﺩ ﺗــﻮ ﻋﺎﺷــﻘﺎﻥ ﺑــﻪ ﻣﻘــﺮ ﻓــﺪﺍ ﻭ ﻣﺸــﺘﺎﻗﺎﻥ ﺑــﻪ ﻣﺒــﺪء ﻧــﻮﺭ ﻟﻘــﺎء ﺷــﺘﺎﻓﺘﻨﺪ‪ .‬ﺍﻱ ﺳـ ّﺮ ﻭﺟــﻮﺩ ﻭ ﺍﻱ ﻣﺎﻟــﻚ ﻏﻴــﺐ ﻭ ﺷــﻬﻮﺩ‬ ‫ﻧﻤــﻲﺩﺍﻧﻢ ﻛــﺪﺍﻣﻴﻦ ﻣﺼــﻴﺒﺎﺕ ﺭﺍ ﺑــﺎﺯﮔﻮ ﻛــﻨﻢ ﻭ ﺍﺯ ﻛــﺪﺍﻣﻴﻦ ﺑﻠﻴــﻪﺍﺕ ﺩﺭ ﺑــﻴﻦ ﺧﻠــﻖ ﺳــﺨﻦ ﺑﮕــﻮﻳﻢ‪ .‬ﻋﻠــﻢ ﺍﻟﻬــﻲ ﺍﺯ ﺗــﻮ ﺑــﺮ ﻗﻠــﻮﺏ ُﻣﺸــﺮﻕ ﺷــﺪ ﻭ‬ ‫ﺁﻳﺎﺕ ﺑﺰﺭﮒ ﺧﺪﺍ ﺍﺯ ﺗﻮ ﺩﺭ ﻋﺎﻟﻢ ﺑﻪ ﻇﻬﻮﺭ ﺭﺳﻴﺪ‪ .‬ﻳﺎﺩ ﻭ ﺫﻛﺮ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺯ ﻃﺮﻳﻖ ﺗﻮ ﺑﺮ ﺩﻟﻬﺎﻱ ﺧﻠﻖ ﺑﻨﺸﺴﺖ ﻭ ﺍﻭﺍﻣـﺮ ﻭ ﺍﺣﻜـﺎﻡ ﺗـﻮ ﺗﻮﺳـﻂ‬ ‫ﺗﻮ ﺑﻪ ﻋﺎﻟﻢ ﻧﺎﺳﻮﺕ ﺻﺪﻭﺭ ﻳﺎﻓﺖ‪ .‬ﺍﻱ ﻗﻠﻢ ﺍﻋﻠﻲ ﺑﮕﻮ ﻧﺨﺴﺘﻴﻦ ﻧﻮﺭﻱ ﻛـﻪ ﺩﺭﺧﺸـﻴﺪ ﻭ ﻇـﺎﻫﺮ ﮔﺸـﺖ ﻭ ﻧﺨﺴـﺘﻴﻦ ﻧﻔﺤـﻪ ﻃﻴﺒـﻪﺍﻱ ﻛـﻪ ﻭﺯﻳـﺪ‬

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‫ﻭ ﻣــﺮﻭﺭ ﻧﻤــﻮﺩ ﻧﺜــﺎﺭ ﻭﺟــﻮﺩﺕ ﺍﻱ ﻧﺴــﻴﻢ ﺳــﺪﺭﻩ ﺑﻴــﺎﻥ ﻭ ﺍﻱ ﺑــﻮﻱ ﺧــﻮﺵ ﺩﺭﺧــﺖ ﺍﻳﻘــﺎﻥ ﺩﺭ ﻓــﺮﺩﻭﺱ ﻋﺮﻓــﺎﻥ ﺧﻮﺭﺷــﻴﺪ ﻇﻬــﻮﺭ ﺑــﻪ ﻭﺳــﻴﻠﻪ ﺗــﻮ‬ ‫ﻃﻠﻮﻉ ﻧﻤﻮﺩ ﻭ ﻣﻜﻠّﻢ ﻃﻮﺭ ﺗﻮﺳﻂ ﺗﻮ ﻧﻄـﻖ ﻓﺮﻣـﻮﺩ ﻭ ﺣﻜـﻢ ﻋﻔـﻮ ﻭ ﺑﺨﺸـﺶ ﺑـﻪ ﻭﺟـﻮﺩ ﺗـﻮ ﺩﺭ ﺑـﻴﻦ ﺧﻠـﻖ ﻇـﺎﻫﺮ ﮔﺮﺩﻳـﺪ‪ .‬ﮔـﻮﺍﻫﻲ ﻣـﻲ ﺩﻫـﻢ ﻛـﻪ‬ ‫ﺗﻮﻳﻲ ﺻﺮﺍﻁ ﺧﺪﺍ ﺗﻮﻳﻲ ﻣﻴﺰﺍﻥ ﺧﺪﺍ ﺗﻮﻳﻲ َﻣﺸﺮﻕ ﺁﻳﺎﺕ ﻭ َﻣﻄﻠـﻊ ﺍﻗﺘـﺪﺍﺭ ﺧـﺪﺍ ﻭ ﺗـﻮﻳﻲ ﻣﺼـﺪﺭ ﺍﻭﺍﻣـﺮ ﻣﺤﻜﻤـﻪ ﻭ ﺍﺣﻜـﺎﻡ ﻧﺎﻓـﺬﻩ ﺧـﺪﺍ ﺗـﻮﻳﻲ‬ ‫ﻣﺪﻳﻨﻪ ﻋﺸﻖ ﻭ ﻋﺎﺷﻘﺎﻥ ﺳﭙﺎﻫﺎﻥ ﺁﻥ ﻭ ﺗـﻮﻳﻲ ﺳـﻔﻴﻨﻪ ﺧـﺪﺍ ﻭ ﻣﺨﻠﺼـﺎﻥ ﻣﻼﺣـﺎﻥ ﻭ ﺭﺍﻛﺒـﺎﻥ ﺁﻥ‪ .‬ﺑـﻪ ﺑﻴـﺎﻥ ﺗـﻮ ﺍﻱ ﺭﻭﺡ ﻋﺮﻓـﺎﻥ ﺑﺤـﺮ ﻋﺮﻓـﺎﻥ ﺑـﻪ‬ ‫ِ‬ ‫ﺁﺳﻤﺎﻥ ﺑُﺮﻫﺎﻥ ﺑﺪﺭﺧﺸﻴﺪ‪ .‬ﻧﺪﺍﻱ ﺗﻮ ﺩﺭ ﻣﻴﺪﺍﻥ ﺟﻨﮓ ﻭ ﺟﺪﺍﻝ ﻧﺎﻟـﻪ ﻣـﻪﺭﻭﻳﺎﻥ ﺭﺍ ﺩﺭ ﻓـﺮﺩﻭﺱ ﺧﺪﺍﻭﻧـﺪ‬ ‫ﻣﻮﺝ ﺁﻣﺪ ﻭ ﺧﻮﺭﺷﻴﺪ ﺍﻳﻘﺎﻥ ﺍﺯ ﺍﻓﻖ‬ ‫ﻏﻨــﻲ ﻣﺘﻌــﺎﻝ ﺑﻠﻨــﺪ ﻧﻤــﻮﺩ‪ .‬ﺑــﻪ ﻇﻬــﻮﺭ ﺗــﻮ ﭘــﺮﭼﻢ ﺗﻘــﻮﺍ ﺑﺮﺍﻓﺮﺍﺷــﺘﻪ ﺷــﺪ ﻭ ﺁﺛــﺎﺭ ﺑﻐــﻲ ﻭ ﻓﺤﺸــﺎ ﻣﺤــﻮ ﮔﺮﺩﻳــﺪ‪ .‬ﮔــﻮﺍﻫﻲ ﻣــﻲﺩﻫﻢ ﻛــﻪ ﺗــﻮﻳﻲ ﮔﻨﺠﻴﻨــﻪ‬ ‫ﻟﺌﺎﻟﻲ ﻋﻠﻢ ﺧﺪﺍ ﻭ ﺗﻮﻳﻲ ﻣﺨﺰﻥ ﺟﻮﺍﻫﺮ ﺑﻴﺎﻥ ﻭ ﺣﻜﻤﺘﻬﺎﻱ ﺧﺪﺍ‪ .‬ﺍﺯ ﻣﺼﻴﺒﺖ ﺗﻮ ﻧﻘﻄـﻪ ﺟﺎﻳﮕـﺎﻩ ﺧـﻮﺩ ﺭﺍ ﺗـﺮﻙ ﻧﻤـﻮﺩ ﻭ ﺩﺭ ﻣﺤﻠـﻲ ﺯﻳـﺮ ﺣـﺮﻑ‬ ‫ﺑﺎء ﺑﺮﺍﻱ ﺧﻮﺩ ﻣﻘ ّﺮ ﮔُﺰﻳﺪ‪ .‬ﺗﻮﻳﻲ ﺁﻥ ﻟﻮﺡ ﻋﻈﻤﻲ ﻛﻪ ﺍﺳﺮﺍﺭ ﻣﺎﻛﺎﻥ ﻭ ﻣﺎﻳﻜﻮﻥ ﻭ ﻋﻠﻮﻡ ﺍﻭﻟﻴﻦ ﻭ ﺁﺧـﺮﻳﻦ ﺩﺭ ﺁﻥ ﺭﻗـﻢ ﺧـﻮﺭﺩﻩ ﺍﺳـﺖ‪ .‬ﺗـﻮﻳﻲ ﺁﻥ‬ ‫ﻗﻠﻤــﻲ ﻛــﻪ ﺑــﻪ ﺣﺮﻛــﺖ ﺁﻥ ﺯﻣــﻴﻦ ﻭ ﺁﺳــﻤﺎﻥ ﺑــﻪ ﺣﺮﻛــﺖ ﺁﻣــﺪﻩ ﻭ ﺗﻮﺟــﻪ ﺍﺷــﻴﺎ ﺭﺍ ﺑــﻪ ﺍﻧــﻮﺍﺭ ﻭﺟــﻪ ﭘﺮﻭﺭﺩﮔــﺎﺭ ﻣﺎﻟــﻚ ﻋــﺮﺵ ﻭ ﺛــﺮﻱ ﺟﻠــﺐ ﻛــﺮﺩﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺍﻓﺴــﻮﺱ ﺍﻓﺴــﻮﺱ ﺑــﻪ ﻣﺼــﻴﺒﺖ ﺗــﻮ ﺻــﺪﺍﻱ ﮔﺮﻳــﻪ ﻭ ﺯﺍﺭﻱ ﺩﺭ ﻓــﺮﺩﻭﺱ ﺍﻋﻠــﻲ ﺑﻠﻨــﺪ ﮔﺸــﺖ ﻭ ﺣﻮﺭﻳــﺎﻥ ﺩﺭ ﺑﻬﺸــﺖ ﺭﻭﻱ ﺧــﺎﻙ ﻣﻨــﺰﻝ‬ ‫ﮔﺰﻳﺪﻧــﺪ‪ .‬ﺧﻮﺷــﺎ ﺑــﻪ ﺣــﺎﻝ ﺑﻨــﺪﻩﺍﻱ ﻛــﻪ ﺑــﺮ ﻣﺼــﺎﺋﺐ ﺗــﻮ ﮔﺮﻳﺴــﺖ ﻭ ﺧﻮﺷــﺎ ﺑــﻪ ﺣــﺎﻝ ﻛﻨﻴــﺰﻱ ﻛــﻪ ﺑــﺮ ﺑﻼﻳــﺎﻱ ﺗــﻮ ﺿــﺠﻪ ﻭ ﺯﺍﺭﻱ ﻧﻤــﻮﺩ ﺧﻮﺷــﺎ ﺑــﻪ‬ ‫ﭼﺸﻤﻲ ﻛﻪ ﺑﺮﺍﻱ ﺗﻮ ﺍﺷﻚ ﺭﻳﺨﺖ ﺧﻮﺷﺎ ﺑﻪ ﺳﺮﺯﻣﻴﻨﻲ ﻛﻪ ﺑﻪ ﻧﺰﻭﻝ ﭘﻴﻜﺮ ﭘﺎﻛﺖ ﻣﺘﺒﺮﻙ ﮔﺸﺖ ﻭ ﺧﻮﺷـﺎ ﺑـﻪ ﻣـﻮﻗﻔﻲ ﻛـﻪ ﺟﺴـﻢ ﻟﻄﻴﻔـﺖ ﺩﺭ‬ ‫ﺁﻥ ﻣﺴﺘﻘﺮ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﭘــﺎﻙ ﻭ ﻣﻨﺰﻫــﻲ ﺗــﻮ ﺍﻱ ﭘﺮﻭﺭﺩﮔــﺎﺭ ﻇﻬــﻮﺭ ﺍﻱ ﺗﺠﻠــﻲ ﻛﻨﻨــﺪﻩ ﺑــﺮ ﺷــﺎﺧﻪ ﻃــﻮﺭ ﺍﺯ ﺗــﻮ ﻣﻲﺧــﻮﺍﻫﻢ ﺑــﻪ ﺣــﻖ ﺍﻳــﻦ ﻧــﻮﺭﻱ ﻛــﻪ ﺍﺯ ﺍﻓــﻖ ﺁﺳــﻤﺎﻥ ﺍﻧﻘﻄــﺎﻉ‬ ‫ﺗﺎﺑﻴـﺪﻩ ﻭ ﺣﻜـﻢ ﺗﻮﻛـﻞ ﻭ ﺗﻔـﻮﻳﺾ ﺭﺍ ﺩﺭ ﻋـﺎﻟﻢ ﺍﺑـﺪﺍﻉ ﺛﺒـﺎﺕ ﺑﺨﺸـﻴﺪﻩ ﺑـﻪ ﺣـﻖ ﺍﺟﺴـﺎﺩﻱ ﻛـﻪ ﺩﺭ ﺳـﺒﻴﻞ ﺗـﻮ ﻗﻄﻌـﻪ ﻗﻄﻌـﻪ ﮔﺸـﺘﻪ ﻭ ﺟﮕﺮﻫــﺎﻳﻲ‬ ‫ﻛﻪ ﺩﺭ ﺭﺍﻩ ﻣﺤﺒﺘﺖ ﮔﺬﺍﺧﺘﻪ ﺷﺪﻩ ﺑﻪ ﺣﻖ ﺧﻮﻧﻬﺎﻳﻲ ﻛﻪ ﺩﺭ ﺍﺭﺽ ﺗﺴﻠﻴﻢ ﺩﺭ ﺟﻠﻮﻱ ﺭﻭﻳﺖ ﺑﺮ ﺯﻣﻴﻦ ﺭﻳﺨﺘﻪ ﻛﻪ ﺯﺍﺋـﺮﻳﻦ ﺍﻳـﻦ ﻣﻘـﺎﻡ ﺍﻋﻠـﻲ ﺩﺭ‬ ‫ﺫﺭﻭﻩ ﻋﻠﻴﺎ ﺭﺍ ﻣﻮﺭﺩ ﻋﻔﻮ ﻭ ﺭﺣﻤﺖ ﺧـﻮﺩ ﻗـﺮﺍﺭ ﺩﻫـﻲ ﻭ ﺑـﺮﺍﻱ ﺁﻧـﺎﻥ ﺍﺯ ﻗﻠـﻢ ﺍﻋﻼﻳـﺖ ﺁﻧﭽـﻪ ﺭﺍ ﻛـﻪ ﺑـﺪﺍﻥ ﺑـﻮﻱ ﺧـﻮﺵ ﺍﻗﺒـﺎﻝ ﻭ ﺧﻠﻮﺻﺸـﺎﻥ ﺍﺯ‬ ‫ﻣﺪﺍﺋﻦ ﺫﻛﺮ ﻭ ﺛﻨﺎﻱ ﺗﻮ ﻗﻄﻊ ﻧﮕﺮﺩﺩ ﻣﻘﺪﺭ ﻓﺮﻣﺎﻳﻲ‪ .‬ﺍﻱ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺁﻧـﺎﻥ ﺭﺍ ﻣﻲﻧﮕـﺮﻱ ﻛـﻪ ﺍﺯ ﻧﻔﺤـﺎﺕ ﻭﺣﻴـﺖ ﻣﻨﺠـﺬﺏ ﮔﺸـﺘﻪﺍﻧﺪ ﻭ ﺩﺭ ﺍﻳـﺎﻡ‬ ‫ﺗــﻮ ﺍﺯ ﻣﺎﺳــﻮﺍﻳﺖ ﺩﻝ ﺑﺮﻳﺪﻧــﺪ ﺍﺯ ﺗــﻮ ﻣــﻲ ﺧــﻮﺍﻫﻢ ﻛــﻪ ﺁﻧــﺎﻥ ﺭﺍ ﺑــﻪ ﺩﺳــﺖ ﺑﺨﺸــﺶ ﺧــﻮﻳﺶ ﺍﺯ ﻛــﻮﺛﺮ ﺑﻘﺎﻳــﺖ ﺳــﻴﺮﺍﺏ ﻧﻤــﺎﻳﻲ ﻭ ﺍﺟــﺮ ﻟﻘﺎﻳــﺖ ﺭﺍ‬ ‫ﺑــﺮﺍﻱ ﺁﻧــﺎﻥ ﺛﺒــﺖ ﻓﺮﻣــﺎﻳﻲ‪ .‬ﺍﻱ ﺧــﺪﺍﻱ ﺍﺳــﻤﺎء ! ﺍﺯ ﺗــﻮ ﻣــﻲﻃﻠﺒﻢ ﺑــﻪ ﺣــﻖ ﺍﻣــﺮ ﻋﻈﻴﻤــﺖ ﻛــﻪ ﻣﻠــﻚ ﻭ ﻣﻠﻜــﻮﺕ ﺭﺍ ﺑــﺎ ﺁﻥ ُﻣﺴــﺨّ ﺮ ﻓﺮﻣــﻮﺩﻱ ﻭ ﺑــﻪ‬ ‫ﺣﻖ ﻧﺪﺍﻱ ﺷﻴﺮﻳﻨﺖ ﻛﻪ ﺍﻫﻞ ﺟﺒﺮﻭﺕ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﺠﺬﻭﺏ ﺳﺎﺧﺘﻲ ﻣﺎ ﺭﺍ ﺑﻪ ﺁﻧﭽﻪ ﻣﻮﺭﺩ ﺭﺿﺎﻱ ﺗﻮﺳـﺖ ﻭ ﺑـﻪ ﺁﻧﭽـﻪ ﺑﺎﻋـﺚ ﻋﻠـﻮ ﻣﻘـﺎﻡ ﻣـﺎ ﺩﺭ‬ ‫ﺳﺎﺣﺖ ﻏﺰﺕ ﺗﻮﺳﺖ ﻣﻮﻳﺪ ﻓﺮﻣﺎﻳﻲ‪.‬‬

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‫ﺍﻱ ﭘﺮﻭﺭﺩﮔــﺎﺭ ﻣــﺎ ﺑﻨــﺪﮔﺎﻥ ﺗــﻮﻳﻴﻢ ﻛــﻪ ﺑــﻪ ﺗﺠﻠﻴــﺎﺕ ﺍﻧــﻮﺍﺭ ﺧﻮﺭﺷــﻴﺪ ﻇﻬــﻮﺭﺕ ﻛــﻪ ﺍﺯ ﺁﺳــﻤﺎﻥ ﺑﺨﺸﺸــﺖ ﻃﻠــﻮﻉ ﻧﻤــﻮﺩﻩ ﺍﻗﺒــﺎﻝ ﻛــﺮﺩﻩﺍﻳﻢ ﺍﺯ ﺗــﻮ‬ ‫ﻣﻲﺧﻮﺍﻫﻴﻢ ﺑﻪ ﺣﻖ ﺍﻣﻮﺍﺝ ﺑﺤﺮ ﺑﻴﺎﻧﺖ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺭﻭﻱ ﺧﻠﻘﺖ ﺑﻪ ﻇﻬﻮﺭ ﺭﺳﻴﺪﻩ ﻛﻪ ﻣﺎ ﺭﺍ ﺑﻪ ﺍﻧﺠـﺎﻡ ﺍﻋﻤـﺎﻟﻲ ﻛـﻪ ﺩﺭ ﻛﺘـﺎﺏ ﻣﺒﻴﻨـﺖ ﺍﻣـﺮ‬ ‫ﻓﺮﻣﻮﺩﻱ ﻣﺆﻳّﺪ ﻓﺮﻣﺎﻳﻲ ﺑﺮﺍﺳﺘﻲ ﻛﻪ ﺗﻮﻳﻲ ﺍﺭﺣـﻢ ﺍﻟـﺮﺍﺣﻤﻴﻦ ﻭ ﻣﻘﺼـﻮﺩ ﺍﻫـﻞ ﺳـﻤﺎﻭﺍﺕ ﻭ ﺍﺭﺿـﻴﻦ‪ .‬ﺍﺯ ﺗـﻮ ﻣﻲﺧـﻮﺍﻫﻢ ﺍﻱ ﺧـﺪﺍﻱ ﻣـﺎ ﻭ ﺁﻗـﺎﻱ‬ ‫ﻣﺎ ﺑﻪ ﻗﺪﺭﺗﺖ ﻛﻪ ﻫﻤﻪ ﻛﺎﺋﻨﺎﺕ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﺍﻗﺘﺪﺍﺭﺕ ﻛﻪ ﻫﻤﻪ ﻣﻮﺟـﻮﺩﺍﺕ ﺭﺍ ﻓﺮﺍﮔﺮﻓﺘـﻪ ﻋـﺮﺵ ﻇﻠـﻢ ﺭﺍ ﺑـﻪ ﻳـﺪ ﻗـﺪﺭﺕ ﻭ ﺳـﻠﻄﻨﺖ‬ ‫ﺧــﻮﻳﺶ ﺑــﻪ ﻧــﻮﺭ ﻋــﺪﻝ ﻣﻨــﻮﺭ ﻓﺮﻣــﺎﻳﻲ ﻭ ﺗﺨــﺖ ﺍﻋﺘﺴــﺎﻑ ﺭﺍ ﺑــﻪ ﻛﺮﺳــﻲ ﺍﻧﺼــﺎﻑ ﺑــﺪﻝ ﻛﻨــﻲ‪ .‬ﺗــﻮﻳﻲ ﺗﻮﺍﻧــﺎ ﺑــﺮ ﺁﻧﭽــﻪ ﺍﺭﺍﺩﻩ ﻓﺮﻣــﺎﻳﻲ‪ .‬ﻧﻴﺴــﺖ‬ ‫ﺧﺪﺍﻳﻲ ﺟﺰ ﺗﻮ ﺧﺪﺍﻭﻧﺪ ﻣﻘﺘﺪﺭ ﻭ ﺗﻮﺍﻧﺎ‪.‬‬

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‫ِ‬ ‫ٍ‬ ‫»ﺗﻔ ّ‬ ‫ﺳﺒﻌﻴﻦ ﺳﻨ ًﺔ«‬ ‫ﻋﺒﺎﺩﺓ‬ ‫ﺳﺎﻋﺔ ﺧﻴﺮٌ ﻣﻦ‬ ‫ﮑﺮ ُ‬ ‫َ‬ ‫ﻳﮏ ﺳﺎﻋﺖ ﺗﻔﮑﺮ ﺑﻬﺘﺮ ﺍﺯ ﻫﻔﺘﺎﺩ ﺳﺎﻝ ﻋﺒﺎﺩﺕ ﺍﺳﺖ‪.‬‬

‫ﺭﺳﻮﻝ ﺍﮐﺮﻡ‬

‫)ﺹ(‬

‫ﺳﻮﺍﻻﺗﻰ ﺑﺮﺍﻯ ﺗﻔﮑﺮ ﺑﻴﺸﺘﺮ‬ ‫‪.1‬‬

‫ﭼﺮﺍ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻳﻬﻮﺩﻳﺎﻥ ﮐﻪ ﭘﻴﺮﻭﺍﻥ ﺣﻀﺮﺕ ﻣﻮﺳﻰ )ﻉ( ﻫﺴﺘﻨﺪ ﺩﺭ ﺯﻣﺎﻥ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﻋﻴﺴﻰ )ﻉ( ﺑﻪ ﺍﻳﺸﺎﻥ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ ؟‬

‫‪.3‬‬

‫ﺩﺭ ﺯﻣﺎﻥ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﭼﻪ ﮐﺴﺎﻧﻰ ﺑﻪ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺍﻳﺸﺎﻥ ﻗﻴﺎﻡ ﻧﻤﻮﺩﻧﺪ ؟‬

‫‪.2‬‬

‫ﭼﻪ ﮐﺴﺎﻧﻰ ﺩﺳﺘﻮﺭ ﺷﮑﻨﺠﻪ ﻧﻤﻮﺩﻥ ﻭ ﺑﻪ ﺻﻠﻴﺐ ﮐﺸﻴﺪﻥ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﺍ ﺩﺍﺩﻧﺪ ؟‬

‫‪.4‬‬

‫‪ .‬ﭼﺮﺍ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ‪ ،‬ﺍﻋﺮﺍﺏ ﻭ ﻣﺴﻴﺤﻴﺎﻥ ﻭ ﻳﻬﻮﺩﻳﺎﻥ ﻭ ﺯﺭﺗﺸﺘﻴﺎﻥ ‪ ،‬ﺑﻼﻓﺎﺻﻠﻪ ﺑﻪ ﺣﻀﺮﺕ ﻣﺤﻤﺪ )ﻉ( ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ ؟‬

‫‪.6‬‬

‫ﻓﮑﺮﻣﻰ ﮐﻨﻴﺪ ﭼﺮﺍ ﺍﻳﻦ ﺟﻤﻌﻴﺖ ﺯﻳﺎﺩ ﻣﺴﻴﺤﻴﺎﻥ ﺩﻧﻴﺎ ﺑﻪ ﺩﻳﺎﻧﺖ ﺍﺳﻼﻡ ﺍﻳﻤﺎﻥ ﻧﻤﻰ ﺁﻭﺭﻧﺪ ؟‬

‫‪.5‬‬

‫ﺁﻳﺎ ﺩﺭ ﻭﺍﻗﻌﺔ ﮐﺮﺑﻼ ﮐﺴﺎﻧﻰ ﮐﻪ ﺍﻣﺎﻡ ﺣﺴﻴﻦ )ﻉ( ﻭ ﻳﺎﺭﺍﻧﺸﺎﻥ ﺭﺍ ﺑﻪ ﺷﻬﺎﺩﺕ ﺭﺳﺎﻧﺪﻧﺪ‪ ،‬ﺍﺩﻋﺎﻯ ﻣﺴﻠﻤﺎﻧﻰ ﻧﺪﺍﺷﺘﻨﺪ ؟‬

‫‪.7‬‬

‫ﻓﮑﺮ ﻣﻰ ﮐﻨﻴﺪ ﻧﻈﺮ ﺧﺎﺧﺎﻡ ﻫﺎ )ﻋﻠﻤﺎﻯ ﻳﻬﻮﺩﻯ( ﺩﺭﺑﺎﺭﺓ ﺩﻳﺎﻧﺖ ﻣﺴﻴﺤﻰ ﭼﻪ ﺑﺎﺷﺪ ؟‬

‫‪.9‬‬

‫ﻣﺴﻴﺤﻴﺎﻧﻰ ﮐﻪ ﺑﻪ ﺍﺳﻼﻡ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻩ ﺍﻧﺪ ﻣﺪﻋﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻨﺎ ﺑﺮ ﺑﺸﺎﺭﺍﺕ ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺒﺸﺎﻥ ‪ ،‬ﻣﻨﺘﻈﺮ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﻣﺤﻤﺪ ﻧﺒﻮﺩﻩ ﺍﻧﺪ‪ ،‬ﺑـﻪ ﻧﻈـﺮ ﺷـﻤﺎ‬

‫‪.8‬‬

‫ﻓﮑﺮ ﻣﻰ ﮐﻨﻴﺪ ﻧﻈﺮ ﮐﺸﻴﺶ ﻫﺎ ﺩﺭﺑﺎﺭﺓ ﺩﻳﺎﻧﺖ ﺍﺳﻼﻡ ﭼﻪ ﺑﺎﺷﺪ ؟‬ ‫ﺍﻳﻦ ﺍﺷﺘﺒﺎﻩ ﺍﺯ ﮐﺠﺎ ﻧﺎﺷﻰ ﺷﺪﻩ ﺍﺳﺖ ؟‬

‫‪.10‬‬

‫ﺍﮔــﺮ ﺩﻳﺎﻧــﺖ ﺍﺳــﻼﻡ ﻗﺎﺑﻠﻴّــﺖ ﺍﻧﻌﻄــﺎﻑ ﭘــﺬﻳﺮﻯ ﻭ ﻫﻤــﺎﻫﻨﮕﻰ ﺑــﺎ ﮐﻠﻴــﻪ ﺩﻭﺭﺍﻥ ﺑﺸــﺮ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﺑــﻪ ﺍﻳــﻦ ﻋﻠــﺖ ﺩﻳﮕــﺮ ﻧﻴــﺎﺯﻯ ﺑــﻪ ﻓﺮﺳــﺘﺎﺩﺓ ﺍﻟﻬــﻰ ﻧﻴﺴــﺖ ‪ ،‬ﭼــﺮﺍ ﺍﺯ‬

‫‪.11‬‬

‫ﻣﻦ ﻭ ﺷﻤﺎ ﭼﺮﺍ ﺣﻀﺮﺕ ﻣﺤﻤـﺪ )ﻉ( ﺭﺍ ﺑـﻪ ﻋﻨـﻮﺍﻥ ﭘﻴـﺎﻣﺒﺮ ﺍﻟﻬـﻰ ﭘﺬﻳﺮﻓﺘـﻪ ﺍﻳـﻢ ؟ ﺁﻳـﺎ ﺍﮔـﺮ ﺩﺭ ﺳـﻪ ﺳـﺎﻝ ﺍﻭﻝ ﺻـﺪﺭ ﺍﺳـﻼﻡ ﺑـﻮﺩﻳﻢ‪ ،‬ﺑـﺎﺯ ﻫـﻢ ﺑـﻪ ﺍﻳﺸـﺎﻥ ﻭ ﺩﻳﺎﻧـﺖ‬

‫‪.12‬‬

‫ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻗﺮﺁﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﻫﻴﭻ ﻳﮏ ﺍﺯ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﻭ ﺣﺘـﻰ ﺑـﺎ ﮐﻤـﮏ ﻳﮑـﺪﻳﮕﺮ ﻫﺮﮔـﺰ ﻧﻤـﻰ ﺗﻮﺍﻧﻨـﺪ ﺁﻳـﺎﺗﻰ ﻣﺎﻧﻨـﺪ ﻗـﺮﺁﻥ ﺑﻴﺎﻭﺭﻧـﺪ ﮐـﻪ ﺍﻳﻨﻘـﺪﺭ ﻣـﺆﺛﺮ ﺑﺎﺷـﺪ‪،‬‬

‫‪.13‬‬

‫ﺑﺮﺭﺳﻰ ِ‬ ‫ﺁﺛﺎﺭ ﺍﺩﻳﺎﻥ ﻣﺨﺘﻠﻒ‪ ،‬ﺑﺮﺍﻯ ﺷﻤﺎ ﻧﮕﺮﺍﻥ ﮐﻨﻨﺪﻩ ﺍﺳﺖ ؟‬ ‫ِ‬ ‫ﺁﻳﺎ ﻣﻄﺎﻟﻌﻪ ﻭ‬

‫‪.14‬‬ ‫‪.15‬‬

‫ﺍﺑﺘﺪﺍﻯ ﺗﺎﺭﻳﺦ‪ ،‬ﺩﻳﺎﻧﺖ ﺍﺳﻼﻡ ﻇﺎﻫﺮ ﻧﺸﺪ؟ ﻭ ﺍﺩﻳﺎﻥ ﻗﺒﻞ ﺑﺮﺍﻯ ﭼﻪ ﺑﻮﺩ ؟‬

‫ِ‬ ‫ﺑﺰﺭﮔﺎﻥ ﻗﻮﻡ‪ ،‬ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﮐﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﺍﺩﻳﺪ؟‬ ‫ﺍﺳﻼﻡ ﺍﻳﻤﺎﻥ ﻣﻰ ﺁﻭﺭﺩﻳﻢ ؟ ﺑﺎ ﻭﺟﻮﺩ ﻣﺨﺎﻟﻔﺖ ﻣﺮﺩﻡ ﻭ‬

‫ِ‬ ‫ﻗﺪﺭﺕ ﺧﻮﺩ ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﻧﻴﺴﺖ؟‬ ‫ﺁﻳﺎ ﭼﻨﻴﻦ ﮐﺎﺭﻯ ﺩﺭ‬

‫ﺩﻭﺳﺘﻰ ﻣﻰ ﮔﻔﺖ ﺍﮔﺮ ِ‬ ‫ِ‬ ‫ﻧﺰﺩ ﻣﻦ ﺳﻨﮓ ﺑﺎ ﻗﻴﻤﺘﻰ ﺑﺎﺷﺪ‪ ،‬ﺑﺎ‬ ‫ﺑﺮﺭﺳﻰ ﻣﺠﺪﺩ ﻭ ﻣﻘﺎﻳﺴﺔ ﺁﻥ ﺑﺎ ﺟﻮﺍﻫﺮﺍﺕ ﻭ ﺳﻨﮕﻬﺎﻯ ﺩﻳﮕﺮ ﻧﻪ ﺗﻨﻬﺎ ﺍﺭﺯﺵِ ﺁﻧﭽـﻪ ﺩﺍﺷـﺘﻪ ﺍﻡ ﮐـﻢ‬ ‫ﻧﻤﻰ ﺷﻮﺩ ﺑﻠﮑﻪ ﺍﮔﺮ ﭼﻴﺰ ﮔﺮﺍﻧﺒﻬﺎ ﺗﺮﻯ ﻧﻴﺎﺑﻢ‪ ،‬ﺟﻮﺍﻫﺮﻯ ﮐﻪ ﺩﺍﺷﺘﻪ ﺍﻡ ﺭﺍ ﺍﺯ ﺁﻥ ﭘﺲ ﺑﻴﺸﺘﺮ ﺩﻭﺳﺖ ﺧﻮﺍﻫﻢ ﺩﺍﺷﺖ‪ ،‬ﺁﻳﺎ ﺷﻤﺎ ﺑﺎ ﺍﻳﻦ ﺣﺮﻑ ﻣﻮﺍﻓﻘﻴﺪ؟‬

‫ِ‬ ‫ﻧﻈﺮﺍﺕ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﺑﻪ ﺍﻳﻤﺎﻥ ﻭ ﺍﻋﺘﻘﺎﺩ ﻣﺎ‪ ،‬ﮐﻪ ﺍﺯ ﺭﻭﻯ ﺗﻔﮑﺮ ﻭﺗﺤﻘﻴﻖ ﺍﻧﺘﺨﺎﺏ ﺷـﺪﻩ ﺍﺳـﺖ‪ ،‬ﻟﻄﻤـﻪ ﺍﻯ ﻭﺍﺭﺩ ﻣـﻰ‬ ‫ﺗﺤﻘﻴﻖ ﺑﻰ ﻏﺮﺿﺎﻧﻪ ﺩﺭﺑﺎﺭﺓ ﺗﻔﮑﺮﺍﺕ ﻭ‬ ‫ِ‬ ‫ﺁﻳﺎ‬ ‫ﮐﻨﺪ ؟‬

‫‪47‬‬


‫ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭﺍﺭﺩﻩ ﺑﺮ ﺟﻤﺎﻝ ﻣﺤﻤﺪﻯ‬ ‫ﺑﺮﺍﻯ ﻫﻤﺮﺍﻫﻰ ﺷﻤﺎ ﺧﻮﺍﻧﻨـﺪﻩ ﮔﺮﺍﻣـﻰ ﺩﺭ ﺑﻬﺘـﺮ ﻓﮑـﺮ ﮐـﺮﺩﻥ ﺑـﻪ ﺳـﻮﺍﻻﺕ ﻓـﻮﻕ ﺍﻟـﺬﮐﺮ ﻭ ﺭﺳـﻴﺪﻥ ﺑـﻪ ﻧﺘﻴﺠـﻪ ﺍﻯ ﻗﺮﻳـﺐ ﺑـﻪ ﺣﻘﻴﻘـﺖ ‪ ،‬ﺩﺭ ﺍﻳـﻦ‬ ‫ﻗﺴـﻤﺖ ﺑﻴﺎﻧــﺎﺗﻰ ﺍﺯ ﺣﻀــﺮﺕ ﺑﻬــﺎءﺍﻪﻠﻟ ﻭ ﺣﻀــﺮﺕ ﻋﺒــﺪﺍﻟﺒﻬﺎء ﻧﺴــﺒﺖ ﺑــﻪ ﺍﻋﺘﺮﺍﺿــﺎﺗﻰ ﮐــﻪ ﺑــﺮ ﺭﺳــﻮﻝ ﺍﮐــﺮﻡ ﺻــﻠﻮﺍﺓ ﺍﻪﻠﻟ ﻋﻠﻴــﻪ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩ ﺍﻧــﺪ‬

‫ﺫﮐـﺮ ﺷــﺪﻩ ﺗــﺎ ﺍﻥ ﺷــﺎء ﺍﻪﻠﻟ ﻃﺎﻟﺒــﺎﻥ ﺣﻘﻴﻘـﺖ ﺑــﺮ ﺗﺸــﺎﺑﻪ ﺍﻋﺘﺮﺍﺿــﺎﺗﻰ ﮐــﻪ ﻋﻠﻤـﺎ ﻭ ﺭﺋــﻮﺱ ﺑــﻪ ﭘﻴــﺎﻣﺒﺮ ﺯﻣــﺎﻥ ﺧـﻮﺩ ﻣــﻰ ﮔﻴﺮﻧـﺪ ﭘــﻰ ﺑﺮﻧــﺪ ﻃــﻮﺑﻰ‬ ‫ﻟﻤﻦ ﺍﻟﻔﺎﺋﺰﻳﻦ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﺍﻪﻠﻟ ﺩﺭﺑﺎﺏ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭﺍﺭﺩﻩ ﮐﻪ ﺍﺯ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﻃﻠﺐ ﻣﻌﺠﺰﻩ ﻣﻰ ﮐﺮﺩﻧﺪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬ ‫ﺑﻨﺎﻡ ﺧﺪﺍﻭﻧﺪ ﻳﮑﺘﺎ‬ ‫ﺑﻬﺘﺮ ﺁﻧﮑﻪ ﺧﺎﻟﺼﴼ ﻟﻮﺟﻪ ﺍﻟﺮّﺣﻤﻦ ﻗﺪﺭﻯ ﺍﺯ ﺁﻳﺎﺕ ﻓﺮﻗﺎﻥ ﺗﻼﻭﺕ ﻧﻤﺎﺋﻴﺪ ﻭ ﺩﺭ ﻣﻌﺎﻧﻰ ﺁﻥ ﺗﻔﮑّﺮ ﮐﻨﻴﺪ ﺷﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﻳـﻮﻡ ﮐـﻪ ﺳـﻠﻄﺎﻥ ﺍﻳّـﺎﻡ‬

‫ﺍﺳ ـﺖ ﺍﺯ ﺭﺣﻴ ــﻖ ﻋﺮﻓ ــﺎﻥ ﻣﺤ ــﺮﻭﻡ ﻧﻤﺎﻧﻴ ــﺪ ﻭ ﺍﺯ ﮐـ ـﻮﺛﺮ ﻭﺣ ــﻰ ﻭ ﺍﻟﻬ ــﺎﻡ ﺑ ــﻰ ﻧﺼ ــﻴﺐ ﻧﺸ ــﻮﻳﺪ‪ .‬ﺍﺯ ﺟﻤﻠ ــﻪ ﺩﺭ ﺍﻳ ــﻦ ﺁﻳ ــﺎﺕ ﻣﺒﺎﺭﮐ ــﻪ ﮐ ــﻪ ﺍﺯ ﻗﺒ ــﻞ ﺑ ــﺮ‬

‫ﻣﺤﺒﻮﺏ ﻋﺎﻟﻢ ﻭ ﺳﻴّﺪ ﺍﻣﻢ ﻧﺎﺯﻝ ﺷﺪﻩ ﺗﻔﮑّﺮ ﮐﻨﻴـﺪ ﻣﻴﻔﺮﻣﺎﻳـﺪ‪ :‬ﻭ ﻗـﺎﻟﻮﺍ ﻟـﻦ ﻧـﺆﻣﻦ ﻟـﮏ ﺣﺘّـﻰ ﺗﻔﺠـﺮ ﻟﻨـﺎ ﻣـﻦ ﺍﻻﺭﺽ ﻳﻨﺒﻮﻋـﴼ ﺍﻭ ﺗﮑـﻮﻥ ﻟـﮏ‬

‫ﻼ ﺍﻭ‬ ‫ﺟﻨّــﺔ ﻣــﻦ ﻧﺨﻴــﻞ ﻭ ﻋﻨــﺐ‬ ‫ﺍﻟﺴــﻤﺂء ﮐﻤــﺎ ﺯﻋﻤــﺖ ﻋﻠﻴﻨــﺎ ﮐﺴــﻔﴼ ﺍﻭ ﺗــﺄﺗﻰ ﺑــﺎﻪﻠﻟ ﻭ ﺍﻟﻤﻠﺌﮑــﺔ ﻗﺒــﻴ ً‬ ‫ﻓﺘﻔﺠــﺮ ﺍﻻﻧﻬــﺎﺭ ﺧﻼﻟﻬــﺎ ﺗﻔﺠﻴــﺮﴽ ﺍﻭ ﺗﺴــﻘﻂ ّ‬ ‫ّ‬ ‫ﺍﻟﺴــﻤﺂء ﻭ ﻟــﻦ ﻧــﺆﻣﻦ ﻟﺮﻗﻴّــﮏ ﺣﺘّــﻰ ﺗﻨـﺰّﻝ ﻋﻠﻴﻨــﺎ ﮐﺘﺎﺑــﴼ ﻧﻘﺮﺋـ ُﻪ ﻗــﻞ ﺳــﺒﺤﺎﻥ ﺭﺑّــﻰ ﻫــﻞ ﮐﻨــﺖ ّ‬ ‫ﺍﻻ‬ ‫ﻳﮑــﻮﻥ ﻟــﮏ ﺑﻴــﺖ ﻣــﻦ ﺯﺧــﺮﻑ ﺍﻭ ﺗﺮﻗــﻰ ﻓــﻰ ّ‬

‫ﺑﺸﺮﴽ ﺭﺳـﻮﻻ ﺍﻳـﻦ ﺁﻳـﺎﺗﻰ ﺍﺳـﺖ ﮐـﻪ ﻣﺸـﺮﮐﻴﻦ ﺑﺨـﺎﺗﻢ ﺍﻧﺒﻴـﺎ ﺭﻭﺡ ﻣـﺎ ﺳـﻮﻳﻪ ﻓـﺪﺍﻩ ﮔﻔﺘﻪﺍﻧـﺪ ﻳﻌﻨـﻰ ﻣﻀـﻤﻮﻥ ﺍﻳـﻦ ﺁﻳـﺎﺕ ﺭﺍ ﺷـﺮﺁﺋﻂ ﺍﻳﻤـﺎﻥ ﻗـﺮﺍﺭ‬ ‫ﺩﺍﺩﻩﺍﻧــﺪ ﮐــﻪ ﺍﮔــﺮ ﺁﻥ ﺣﻀــﺮﺕ ﻇــﺎﻫﺮ ﻓﺮﻣﺎﻳــﺪ ﺑﺤــﻖ ﻣــﻮﻗﻦ ﺷــﻮﻧﺪ‪ .‬ﺣــﺎﻝ ﺗﻔ ّ‬ ‫ﮑــﺮ ﺩﺭ ﺁﻥ ﻧﻔــﻮﺱ ﻏﺎﻓﻠــﻪ ﻧﻤﺎﺋﻴــﺪ ﮐــﻪ ﻋــﺮﺽ ﮐﺮﺩﻩﺍﻧــﺪ ﺑﺎﻳــﺪ ﺩﺭ‬

‫ﺍﺭﺽ ﺑﻄﺤﺎ ﭼﺸﻤﻪ ﺍﻯ ﺟﺎﺭﻯ ﮐﻨﻰ ﻭ ﻳﺎ ﻳﮏ ﺑﻴﺘﻰ ﺍﺯ ﺫﻫﺐ ﻇﺎﻫﺮ ﮐﻨﻰ ﺍﺯ ﺑﺮﺍﻯ ﻣﺎ ﻳﺎ ﺍﻳﻨﮑﻪ ﺑﺂﺳـﻤﺎﻥ ﺻـﻌﻮﺩ ﻧﻤـﺎﺋﻰ ﻣﻘﺎﺑـﻞ ﭼﺸـﻢ ﻣـﺎ‬ ‫ﻭ ﺑﻴــﺎﺋﻰ ﺑﮑﺘﺎﺑﻴﮑــﻪ ﺍﻭ ﺭﺍ ﻗﺮﺍﺋــﺖ ﮐﻨــﻴﻢ ﻳــﺎ ﺑُﺴــﺘﺎﻧﻰ ﻇــﺎﻫﺮ ﮐﻨــﻰ ﮐــﻪ ﺩﺭ ﺁﻥ ﻧﺨﻴــﻞ ﻭ ﻋﻨــﺐ ﺑﺎﺷــﺪ ﻳــﺎ ﺍﻳﻨﮑــﻪ ﺑﺤــﻖ ﺟــﻞّ ﺟﻼﻟــﻪ ﻭ ﻗﺒﻴﻠــﻰ ﺍﺯ‬

‫ﻣﻠﺌﮑــﻪ ﺑﻴــﺎﺋﻰ ﺍﻳﻨﻬــﺎ ﺍﻣــﻮﺭﺍﺗﻰ ﺑــﻮﺩ ﮐــﻪ ﻣﺸــﺮﮐﻴﻦ ﺣﺠــﺎﺯ ﺍﺯ ﺳـﻴّﺪ ﻋــﺎﻟﻢ ﺧﻮﺍﺳــﺘﻨﺪ ﮐــﻪ ﻇــﺎﻫﺮ ﻓﺮﻣﺎﻳــﺪ ﺗــﺎ ﻣــﻮﻗﻦ ﺷــﻮﻧﺪ ﺑﺂﻧﭽــﻪ ﺑﻴــﺎﻥ ﻓﺮﻣــﻮﺩﻩ ﻭ‬ ‫ﻣﻌﺎﻧﻰ ﺁﻥ ﻣﺠﻤﻠﻰ ﺫﮐﺮ ﺷﺪ‪ .‬ﺣﺎﻝ ﺑﺒﺼﺮ ﺣﺪﻳﺪ ﻭ ﻗﻠﺐ ﺍﻃﻬﺮ ﻭ ﺍﻧﺼﺎﻑ ﮐﺎﻣـﻞ ﻣﻼﺣﻈـﻪ ﻧﻤﺎﺋﻴـﺪ ﻭ ﺗﻔﮑّـﺮ ﮐﻨﻴـﺪ ﻟﻴﺤﺼـﺤﺺ ﻟـﮏ ﺍﻟﺤ ّـﻖ‬

‫ﻭ ﻳﻈﻬــﺮ ﻟــﮏ ﺻــﺮﺍﻁ ﺍﻪﻠﻟ ﺍﻟّــﺬﻯ ﻇﻬــﺮ ﺑـ‬ ‫ـﺎﻟﺤﻖ ﻭ ﺗﺠــﺪ ﻧﻔﺴــﮏ ﻋﻠــﻰ ﻳﻘــﻴﻦ ﻣﺒــﻴﻦ‪ .‬ﻭ ﺑﻌــﺪ ﺍﺯ ﺍﻳــﻦ ﺳــﺆﺍﻻﺕ ﻣﻼﺣﻈــﻪ ﮐﻨﻴــﺪ ﮐــﻪ ﺣـ ّـﻖ ﺟــﻞّ‬ ‫ّ‬

‫ﺟﻼﻟﻪ ﺩﺭ ﺟﻮﺍﺏ ﭼﻪ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﻣﻴﻔﺮﻣﺎﻳﺪ‪ :‬ﺑﮕﻮ ﻫﻞ ﮐﻨﺖ ّ‬ ‫ﻻ ﻭ ﺍﮔـﺮ ﺍﻳـﻦ ﻋـﺮﺍﻳﺾ ﻣﻘﺒـﻮﻝ ﻣﻴﺸـﺪ ﻭ ﺣﻘﺘﻌـﺎﻟﻰ ﺳـﻠﻄﺎﻧﻪ ﻇـﺎﻫﺮ‬ ‫ﺍﻻ ﺑﺸﺮﴽ ﺭﺳـﻮ ً‬ ‫ﻣﻴﻔﺮﻣﻮﺩ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺧﻮﺍﺳﺘﻪ ﺑﻮﺩﻧﺪ ﺑﺰﻋﻢ ﺁﻧﻬﺎ ﺩﻳﮕﺮ ﺩﺭ ﺍﺭﺽ ﺍﺣﺪﻯ ﻣﻨﮑﺮ ﻭ ﻣﻌﺮﺽ ﺑـﺮ ﺣﺴـﺐ ﻇـﺎﻫﺮ ﻣﺸـﺎﻫﺪﻩ ﻧﻤﻴﺸـﺪ ﻭ ﺣـﺎﻝ ﺁﻧﮑـﻪ‬

‫ﺗﻮﺟﻪ ﻧﻨﻤﺎﻳﻨﺪ‪[59] .‬‬ ‫ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺍﮔﺮ ﺑﺒﻴﻨﻨﺪ ﺟﻤﻴﻊ ﺁﻳﺎﺕ ﺭﺍ ﺑﺤﻖ ﻣﻘﺒﻞ ﻧﺸﻮﻧﺪ ﻭ ﺑﺎﻓﻖ ﺍﻋﻠﻰ ّ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺭﺍﺟﺐ ﺑﻪ ﺍﻋﺘﺮﺍﺿﺎﺗﻰ ﮐﻪ ﺑﻪ ﻣﺨﺎﻟﻒ ﺑﻮﺩﻥ ﻗﻮﺍﻋﺪ ﻗﺮﺁﻧﻰ ﺑﺎ ﺻﺮﻑ ﻭ ﻧﺤﻮ ﺁﻥ ﺯﻣﺎﻥ ﺩﺍﺷﺘﻪ ‪ ،‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ‪:‬‬

‫ﻓﮑﺮ ﮐﻦ ﺩﺭ ﺍﻳّﺎﻣﻴﮑﻪ ﻓﺮﻗﺎﻥ ﺍﺯ ﺳﻤﺎء ﻣﺸﻴّﺖ ﺭﺣﻤﻦ ﻧﺎﺯﻝ ﺷـﺪ ﺍﻫـﻞ ﻃﻐﻴـﺎﻥ ﭼـﻪ ﻣﻘـﺪﺍﺭ ﺍﻋﺘـﺮﺍﺽ ﻧﻤﻮﺩﻩﺍﻧـﺪ ﮔﻮﻳـﺎ ﺍﺯ ﻧﻈـﺮ ﺷـﻤﺎ ﻣﺤـﻮ ﺷـﺪﻩ‬

‫ﻟﺬﺍ ﻻﺯﻡ ﺷﺪ ﮐﻪ ﺑﻌﻀﻰ ﺍﺯ ﺁﻥ ﺫﮐﺮ ﺷﻮﺩ ﺷﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﺑﺸﻨﺎﺳﻰ ﮐﻪ ﺩﺭ ﺣﻴﻦ ﺍﺷﺮﺍﻕ ﺷـﻤﺲ ﻣﺤ ّﻤـﺪﻯ ﺍﺯ ﺍﻓـﻖ ﻋـ ّﺰ ﺻـﻤﺪﺍﻧﻰ ﭼـﻪ ﻣﻘـﺪﺍﺭ‬

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‫ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻯ ﻏﺎﻳﺖ ﺁﻧﺴﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﻳّﺎﻡ ﺑﺎﺳﻢ ﺩﻳﮕـﺮ ﻣﻮﺳـﻮﻡ ﺑـﻮﺩﻯ ﭼـﻪ ﺍﮔـﺮ ﺗـﻮ ﺍﺯ ﺁﻥ ﻧﻔـﻮﺱ ﻧﺒـﻮﺩﻯ ﻫﺮﮔـﺰ ﺩﺭ ﺍﻳـﻦ ﻇﻬـﻮﺭ ﺑـﺮ‬

‫ﺣﻖ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻴﻨﻤﻮﺩﻯ‪ .‬ﺍﺯ ﺟﻤﻠﮥ ﺍﻋﺘﺮﺍﺽ ﻣﺸـﺮﮐﻴﻦ ﺩﺭ ﺍﻳـﻦ ﺁﻳـﻪ ﻣﺒﺎﺭﮐـﻪ ﺑـﻮﺩ ﮐـﻪ ﻣﻴﻔﺮﻣﺎﻳـﺪ‪ :‬ﻻ ﻧﻔـ ّﺮﻕ ﺑـﻴﻦ ﺍﺣـﺪ ﻣـﻦ ﺭﺳـﻠﻪ‪ ،‬ﺍﻋﺘـﺮﺍﺽ‬ ‫ّ‬

‫ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﮐﻪ ﺍﺣﺪ ﺭﺍ ﻣﺎﺑﻴﻦ ﻧﻪ ﻭ ﺑﻪ ﺍﻳﻦ ﺟﻬﺖ ﺑﺮ ﮐﻠﻤﻪ ﻣﺤﮑﻤﻪ ﺍﻟﻬﻴّﻪ ﺍﻋﺘﺮﺍﺽ ﻭ ﺍﺳﺘﻬﺰﺍء ﻧﻤﻮﺩﻩﺍﻧـﺪ‪ .‬ﻭ ﻫﻤﭽﻨـﻴﻦ ﺑـﺮ ﺁﻳـﻪ ﻣﺒﺎﺭﮐـﻪ‪ :‬ﺧﻠـﻖ‬

‫ّﻳﻬﻦ ﺳـﺒﻊ ﺳـﻤﻮﺍﺕ‪ ،‬ﺍﻋﺘـﺮﺍﺽ ﻧﻤﻮﺩﻩﺍﻧـﺪ ﮐـﻪ ﺍﻳـﻦ ﻣﺨـﺎﻟﻒ ﺁﻳـﺎﺕ ﺩﻳﮕـﺮ ﺍﺳـﺖ‬ ‫ﺍﻟﺴـﻤﺂء ﻓﺴـﻮ ّ‬ ‫ﻟﮑﻢ ﻣﺎ ﻓﻰ ﺍﻻﺭﺽ ﺟﻤﻴﻌﴼ ﺛـ ّﻢ ﺍﺳـﺘﻮﻯ ﺍﻟـﻰ ّ‬

‫ﭼــﻪ ﮐــﻪ ﺩﺭ ﺍﮐﺜــﺮ ﺁﻳــﺎﺕ ﺳــﺒﻘﺖ ﺧﻠــﻖ ﺳــﻤﺎ ﺑــﺮ ﺍﺭﺽ ﻧــﺎﺯﻝ ﺷــﺪﻩ‪ .‬ﻭ ﻫﻤﭽﻨــﻴﻦ ﺑــﺮ ﺁﻳــﻪ ﻣﺒﺎﺭﮐــﻪ‪ :‬ﺧﻠﻘﻨــﺎﮐﻢ ﺛ ـ ّﻢ ﺻ ـﻮّﺭﻧﺎﮐﻢ ﺛ ـ ّﻢ ﻗﻠﻨــﺎ ﻟﻠﻤﻠﺌﮑــﺔ‬

‫ﺍﺳـﺠﺪﻭﺍ ﻻٓﺩﻡ‪ ،‬ﺍﻋﺘــﺮﺍﺽ ﻧﻤﻮﺩﻩﺍﻧــﺪ ﮐــﻪ ﺳــﺠﻮﺩ ﻣﻼﺋﮑــﻪ ﻗﺒــﻞ ﺍﺯ ﺗﺼــﻮﻳﺮ ﺧﻠــﻖ ﺑــﻮﺩﻩ ﻭ ﺍﻋﺘﺮﺍﺿــﺎﺗﻴﮑﻪ ﺩﺭ ﺍﻳــﻦ ﺁﻳــﻪ ﻣﺒﺎﺭﮐــﻪ ﺍﻟﻬ ّﻴــﻪ ﻧﻤــﻮﺩﻩ ﺍﻧــﺪ‬

‫ﺍﻟﺒﺘّﻪ ﺍﺳﺘﻤﺎﻉ ﻧﻤﻮﺩﻩﺍﻳﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﺮ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ‪ :‬ﻏـﺎﻓﺮ ﺍﻟـﺬّ ﻧﺐ ﻗﺎﺑـﻞ ﺍﻟ ّﺘـﻮﺏ ﺷـﺪﻳﺪ ﺍﻟﻌﻘـﺎﺏ‪ ،‬ﺍﻋﺘـﺮﺍﺽ ﻧﻤﻮﺩﻩﺍﻧـﺪ ﮐـﻪ ﺷـﺪﻳﺪ ﺍﻟﻌﻘـﺎﺏ‬ ‫ﺻ ــﻔﺖ ﻣﻀ ــﺎﻑ ﺑﻔﺎﻋ ــﻞ ﺍﺳ ــﺖ ﻧﻌ ــﺖ ﻣﻌﺮﻓ ــﻪ ﻭﺍﻗ ــﻊ ﺷ ــﺪﻩ ﻭ ﻣﻔﻴ ــﺪ ﺗﻌﺮﻳ ــﻒ ﻧﻴﺴ ــﺖ‪ .‬ﻭ ﻫﻤﭽﻨ ــﻴﻦ ﺩﺭ ﺣﮑﺎﻳ ــﺖ ﺯﻟﻴﺨ ــﺎ ﮐ ــﻪ ﻣﻴﻔﺮﻣﺎﻳ ــﺪ‪ :‬ﻭ‬

‫ﺍﺳــﺘﻐﻔﺮﻯ ﻟــﺬﻧﺒﮏ ﺍ ّﻧــﮏ ﮐﻨــﺖ ﻣــﻦ ﺍﻟﺨــﺎﻃﺌﻴﻦ‪ ،‬ﺍﻋﺘــﺮﺍﺽ ﻧﻤﻮﺩﻩﺍﻧــﺪ ﮐــﻪ ﺑﺎﻳــﺪ ﺧﺎﻃﺌــﺎﺕ ﺑﺎﺷــﺪ ﭼﻨﺂﻧﭽــﻪ ﺍﺯ ﻗﻮﺍﻋــﺪ ﻗــﻮﻡ ﺍﺳــﺖ ﺩﺭ ﺟﻤــﻊ‬ ‫ﻣﺆﻧّﺚ‪ :‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﺮ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ‪ :‬ﻭ ﮐﻠﻤـﺔ ﻣﻨـﻪ ﺍﺳـﻤﻪ ﺍﻟﻤﺴـﻴﺢ‪ ،‬ﺍﻋﺘـﺮﺍﺽ ﻧﻤﻮﺩﻩﺍﻧـﺪ ﮐـﻪ ﮐﻠﻤـﻪ ﺗﺄﻧﻴـﺚ ﺩﺍﺭﺩ ﻭ ﺿـﻤﻴﺮ ﺭﺍﺟـﻊ ﺑﮑﻠﻤـﻪ ﺑﺎﻳـﺪ‬

‫ﻣﺆﻧّﺚ ﺑﺎﺷﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﺣﺪﻯ ﺍﻟﮑﺒﺮ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ ﻣﺨﺘﺼﺮ ﺁﻧﮑﻪ ﻗﺮﻳﺐ ﺳﻴﺼﺪ ﻣﻮﺿﻊ ﺍﺳـﺖ ﮐـﻪ ﻋﻠﻤـﺎﻯ ﺁﻥ ﻋﺼـﺮ ﻭ ﺑﻌـﺪ ﺑـﺮ ﺧـﺎﺗﻢ‬

‫ﺍﻧﺒﻴﺂء ﻭ ﺳﻠﻄﺎﻥ ﺍﺻﻔﻴﺂء ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻩﺍﻧﺪ ﭼﻪ ﺩﺭ ﻣﻌﺎﻧﻰ ﻭ ﭼﻪ ﺩﺭ ﺍﻟﻔﺎﻅ ﻭ ﮔﻔﺘﻪﺍﻧﺪ ﺍﻳﻨﮑﻠﻤﺎﺕ ﺍﮐﺜـﺮ ﺁﻥ ﻏﻠـﻂ ﺍﺳـﺖ ﻭ ﻧﺴـﺒﺖ ﺟﻨـﻮﻥ‬

‫ﺍﻟﺴــﻮﺭ ﻭ ﺍﻻٓﻳــﺎﺕ ﻣﻔﺘﺮﻳــﺎﺕ ﻭ ﺑﻬﻤــﻴﻦ ﺳــﺒﺐ ﺍﮐﺜــﺮﻯ ﺍﺯ ﻧــﺎﺱ ﻣﺘﺎﺑﻌــﺖ ﻋﻠﻤــﺎ ﻧﻤــﻮﺩﻩ ﺍﺯ‬ ‫ﻭ ﻓﺴــﺎﺩ ﺑــﺂﻥ ﻣﻌــﺪﻥ ﻋﻘــﻞ ﺩﺍﺩﻩﺍﻧــﺪ ﻗــﺎﻟﻮﺍ ﺍ ّﻧﻬــﺎ ﺍﻯ ّ‬

‫ﺗﻮﺟﻪ ﻧﻤﻮﺩﻩﺍﻧﺪ‪[60] .‬‬ ‫ﺻﺮﺍﻁ ّ‬ ‫ﺣﻖ ﻣﺴﺘﻘﻴﻢ ﻣﻨﺤﺮﻑ ﺷﺪﻩ ﻭ ﺑﺎﺻﻞ ﺟﺤﻴﻢ ّ‬

‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺑﺎﺏ ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭﻯ ﮐﻪ ﺑﺮ ﭘﻴﺎﻣﺒﺮ ﻫﺮ ﺯﻣﺎﻥ ﻭﺍﺭﺩ ﻣﻴﺸﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﻼ ﺍﻋﻠﻰ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﻣﺤ ّﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻪﻠﻟ ﻋﻠﻴـﻪ ﺁﻻﻑ ﻣـﻦ ﺍﻟﺘّﺤ ّﻴـﺔ ﻭ ﺍﻟ ّﺜﻨـﺎء ّ‬ ‫" ﺩﺭ ﺍﻳّﺎﻡ ﻧﻮﺭ ﻫﺪﻯ ﻭ ﺳﺮﺍﺝ ﻣ ٔ‬ ‫ﻣﻄﻠـﻊ ﻧﻴﺴـﺘﻨﺪ‪ .‬ﻳﮑـﻰ ﻓﺮﻳـﺎﺩ‬

‫ﻼ ﻣَﺴْ ـﺤﻮﺭﺍ"‪ .‬ﺩﻳﮕـﺮ " ﻳـﺎ ﺍ ّﻳﻬـﺎ ﺍﻟّـﺬﻯ ﻧُـﺰِّﻝَ ﻋﻠﻴـﻪ ﺍﻟـﺬّ ﮐﺮ‬ ‫ﻣﻴﮑﺮﺩ " ﺃﻓﺘﺮﻯ ﻋﻠﻰ ﺍﻪﻠﻟ ﮐ َِﺬﺑﴼ ﺃ ْﻡ ﺑﻪ ِﺟﻨ ‪ُ ‬ﺔ "‪ .‬ﻳﮑﻰ ﻧﻌﺮﻩ ﻣﻴﺰﺩ "ﺍٕﻥ َﺗﺘ ‪‬ﺒﻌـﻮﻥَ ﺍٕ ّﻻ ﺭﺟـ ً‬

‫ـﮏ ﻟَﻤَﺠْ ﻨــﻮ ٌﻥ " ﻣﻴﮕﻔــﺖ‪ .‬ﺩﻳﮕــﺮﻯ " ﺍ‪‬ﻥْ ﻫــﺬﺍ ﺍٕ ّﻻ ﺍ‪‬ﺳــﺎﻃﻴﺮُ ﺍﻻ ّﻭﻟــﻴﻦ"‪ .‬ﺩﻳﮕــﺮﻯ " ﺍ ْ‪‬ﺿـ ُ‬ ‫ـﻼﻡ َﺑــﻞِ ﺍﻓﺘﺮﻳ ـ ُﻪ َﺑ ـﻞْ ُﻫ ـ َﻮ ﺷــﺎﻋﺮٌ " ﺗﻘﺮﻳــﺮ‬ ‫ﺍٕ ّﻧـ َ‬ ‫ـﻐﺎﺙ ﺍ‪‬ﺣـ ِ‬ ‫ِ‬ ‫َﮏ ﺍ‪ّ ‬ﻻ ُﻫـﺰُﻭﴽ " ﻣﻌﺎﻣﻠـﻪ ﻣﻴﻨﻤــﻮﺩ‪ .‬ﻭ ﺩﻳﮕــﺮﻯ " ﺃ ﻫــﺬﺍ ﺍﻟّـﺬﻯ َﺑ َﻌـ َ‬ ‫ﻻ " ﻓﺮﻳــﺎﺩ ﻣﻴــﺰﺩ‪.‬‬ ‫ـﺚ ﺍﻪﻠﻟ ﺭﺳــﻮ ً‬ ‫ْﮎ ﺍ‪‬ﻥْ َﻳﺘ ‪‬ﺨــﺬُ ﻭﻧ َ‬ ‫ﻣﻴﮑـﺮﺩ‪ .‬ﻭ ﺩﻳﮕــﺮﻯ " ﻭ ﺍٕﺫﺍ َﺭﺍ‪‬ﻭ َ‬

‫ﺍﻟﺴـﻤﺎِء "‬ ‫ﻭ ﺩﻳﮕﺮﻯ ﺍﺯ ﻣﺸﺎﻫﻴﺮ ﻋﻠﻤﺎﻯ ﺁﻥ ﻋﺼﺮ ﻧﻀﺮ ﺑﻦ ﺣﺎﺭﺙ" ﺍﻟﻠّ ُﻬ ‪‬ﻢ ﺍٕﻥْ ﮐﺎﻥَ ﻫﺬﺍ ﻫﻮ‬ ‫‪‬‬ ‫ـﻦ ّ‬ ‫ـﺪﮎ َﻓـﺎ‪‬ﻣ ِْﻄ ْﺮ َﻋﻠَﻴﻨـﺎ ِﺣﺠـﺎﺭ ًﺓ ِﻣ َ‬ ‫ﺍﻟﺤﻖ ِﻣـﻦْ ﻋﻨ َ‬

‫ﺟﺴــﺎﺭﺕ ﻣﻴﮑــﺮﺩ‪ .‬ﻭ ﺍﺯ ﺍﻳــﻦ ﻗﺒﻴــﻞ ﻭﻗــﺎﻳﻊ ﺑﺴــﻴﺎﺭ‪ .‬ﺑﺎﻳــﺪ ﻫــﺮ ﺍﻧﺴــﺎﻧﻰ ﺩﺭ ﺁﻥ ﺗﺄ ّﻣــﻞ ﻧﻤﺎﻳــﺪ ﺗــﺎ ﺑﺪﺍﻧــﺪ ﮐــﻪ ﻫــﺮ ﻭﻗــﺖ ﮐــﻮﮐﺒﻰ ﺩﺭﺧﺸــﻨﺪﻩ ﺍﺯ ﺍﻓــﻖ‬

‫ﻧﺒـﻮّﺕ ﮐﺒــﺮﻯ ﺩﺭﺧﺸــﻴﺪ ﺧﻔّﺎﺷــﺎﻥ ﭼــﻪ ﮐﺮﺩﻧــﺪ ﻭ ﭼــﻪ ﮔﻔﺘﻨــﺪ ﻭ ﭼﮕﻮﻧــﻪ ﺍﺫ ّﻳــﺖ ﻭ ﺁﺯﺍﺭ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻧــﺪ ﻭ ﺩﺭﺟــﻪ ﻏــﺮﻭﺭ ﻭ ﺍﺳــﺘﮑﺒﺎﺭ ﺑﭽــﻪ ﻣﻘــﺎﻣﻰ‬ ‫ﺑــﻮﺩ ﻭ ﭼﮕﻮﻧــﻪ ﭘــﺪﺭﺍﻥ ﺑــﺮ ﭘﺴــﺮﺍﻥ ﻣﻬﺘــﺪﻯ ﻣﻼﻣــﺖ ﻭ ﺷــﻤﺎﺗﺖ ﻣﻴﻨﻤﻮﺩﻧــﺪ‪ .‬ﻭﻟﻴــﺪ ﻣﻨﮑــﺮ ﻭ ﻣﻌــﺮﺽ ﭘﺴــﺮﺵ ﻣــﺆﻣﻦ‪ ،‬ﺍﺑﻮﺟﻬــﻞ ﻣﻨﮑــﺮ ﭘﺴــﺮﺵ‬

‫ﺍﻟﺴـﻼﻡ‬ ‫ﻋﮑﺮﻣﻪ ﻣﻘﺒـﻞ‪ .‬ﺁﻥ ﺩﻭ ﭘـﺪﺭ ﺷـﻬﻴﺮ ﺑـﺪﻳﻦ ﺩﻭ ﭘﺴـﺮ ﻣـﺆﻣﻦ ﻣـﻮﻗﻦ ﻓﻘﻴـﺮ ﭼـﻪ ﻗـﺪﺭ ﺷـﻤﺎﺗﺖ ﻭ ﻣﻼﻣـﺖ ﻧﻤﻮﺩﻧـﺪ‪ .‬ﻭ ﺣﻀـﺮﺕ ﺭﺳـﻮﻝ ﻋﻠﻴـﻪ ّ‬

‫ﺍﻳــﻦ ﺩﻭ ﭘﺴــﺮ ﺭﺍ ﻣﻴﺪﻳﺪﻧــﺪ ﻣﻴﻔﺮﻣﻮﺩﻧــﺪ " ﻳﺨــﺮﺝ ﺍﻟﺤــﻲ ﻣــﻦ ﺍﻟﻤ ّﻴــﺖ ﻭ ﻳﺨــﺮﺝ ﺍﻟﻤ ّﻴــﺖ ﻣــﻦ ﺍﻟﺤــﻲ "‪ .‬ﺑــﺎﺭﻯ ﻣﺤــﺰﻭﻥ ﻣﺒــﺎﺵ ﺩﻟﺨــﻮﻥ ﻣﮕــﺮﺩ‬ ‫ّ‬ ‫ّ‬ ‫ﻋﻨﻘﺮﻳــﺐ ﺧــﻮﻳﺶ ﻭ ﭘﻴﻮﻧــﺪ ﻓﺮﻳــﺎﺩ ﺑﺮﺁﺭﻧــﺪ‪ :‬ﺗــﺎﻪﻠﻟ ﻟﻘــﺪ ﺁﺛــﺮﮎ ﺍﻪﻠﻟُ ﻋﻠﻴﻨــﺎ‪ .‬ﺷــﻤﺎ ﺑﺎﻳــﺪ ﻧﻬﺎﻳــﺖ ﺍﺣﺘــﺮﺍﻡ ﻭ ﺭﻋﺎﻳــﺖ ﺭﺍ ﺑﺠﻨــﺎﺏ ﭘــﺪﺭ ﻣﺠــﺮﻯ ﺩﺍﺭﻳــﺪ‬

‫ﺍﻳﻦ ﺍﺯ ﻭﺻﺎﻳﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻟﻄﺎﻑ ﺍﻟﻬﻰ ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﮐﻪ ﻧﻔﻮﺱ ﻣﻈﻬﺮ ﺍﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﮔﺮﺩﻧﺪ‪:‬‬

‫" َﺭﺑ‪‬ﻨﺎ ﺍ‪‬ﻧ ‪‬ﻨﺎ ﺳﻤﻌﻨﺎ ﻣﻨﺎﺩﻳﴼ ﻳ ِ‬ ‫ُﻨﺎﺩﻯ ﻟﻼﻳﻤﺎﻥ ﺍ ‪‬ﻥ ﺁﻣﻨﻮﺍ ﺑﺮ ّﺑﮑﻢ ﻓَﺂﻣﻨّﺎ"‪ .‬ﺣﻀﺮﺕ ﻣﻮﺳﺎﻯ ﮐﻠﻴﻢ ﻭﻗﺘﻴﮑﻪ ﻇﺎﻫﺮ ﺷﺪ ﻓﺮﻳﺎﺩ ﺑﺮﺁﻭﺭﺩﻧـﺪ ﮐـﻪ ﺷـﺨﺺ‬ ‫ﻗﺎﺗﻠﻰ ﻓﺮﺍﺭﻯ ﺣﺎﻝ ﻣﺮﺍﺟﻌﺖ ﻧﻤﻮﺩﻩ ﻭ ﺩﻋﻮﻯ ﻧﺒﻮّﺕ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﻭ ﻳﻮﻡ ﺑﻌﺜـﺖ ﺣﻀـﺮﺕ ﻣﺴـﻴﺢ ﺻـﺒﻴﺢ ﻣﻠـﻴﺢ ﺭﻭﺣـﻰ ﻟـﻪ ﺍﻟﻔـﺪﺍء ﻋﻠﻤـﺎء ﻳﻬـﻮﺩ‬

‫ـﺖ ﻫـﺎﺭﻭﻥَ ﻣﺎﮐـﺎﻥ ﺍ‪‬ﺑ ِ‬ ‫ـﻮﮎ‬ ‫ﻓﺮﻳﺎﺩ ﺑﺮﺁﻭﺭﺩﻧﺪ ﻭﺍ ﻭﻳﻼ ﺍﻳﻦ ﺑـﻰ ﭘـﺪﺭ ﺩﻋـﻮﻯ ﺗﺄﻳﻴـﺪ ﺑـﺮﻭﺡ ﺍﻟﻘـﺪﺱ ﻣﻴﻨﻤﺎﻳـﺪ ﻭ ﺧﻄـﺎﺏ ﺑﻤـﺮﻳﻢ ﻣﻴﻨﻤﻮﺩﻧـﺪ " ﻳـﺎ ﺍ ‪‬ﺧْ َ‬

‫ـﺖ ﺍ ‪ّ ‬ﻣ ِ‬ ‫ـﮏ َﺑ ِﻐ ّﻴـﴼ " ﻭ ﺩﺭ ﻳـﻮﻡ ﻇﻬـﻮﺭ ﻧ ّﻴـﺮ ﻫـﺪﺍﻳﺖ ﮐﺒـﺮﻯ ﺣﻀـﺮﺕ ﻣﺤ ّﻤـﺪ ﻣﺼـﻄﻔﻰ ﺭﻭﺣـﻰ ﻟـﻪ ﺍﻟﻔـﺪﺍء " ﺍٕﻥْ ﻫـﺬﺍ ّ‬ ‫ﺳـﻮٍء ﻭ ﻣﺎﮐﺎﻧ ْ‬ ‫ﺍﻻ ﺑﺸـﺮﴽ‬ ‫ﺍﻣْﺮﺍ ‪ُ ‬‬ ‫ﻟﻄﻌـﺎ َﻡ َﻭ َﻳﻤ ِ‬ ‫ْﺸـﻰ ﻓـﻰ ﺍﻻ‪‬ﺳ ِ‬ ‫ﻣﺜﻠﻨﺎ ﻳﺎ ‪ُ ‬ﮐـﻞُ ﺍ ّ‬ ‫ـﮏ ﻓﻴﮑـﻮﻥ ﻣﻌـﻪ ﻧـﺬﻳﺮﺍ"‪ ،‬ﻓﺮﻳـﺎﺩ ﻣﻴﺰﺩﻧـﺪ‪ .‬ﺑـﺎﺭﻯ ﺑﮑـ ّﺮﺍﺕ ﺣﻠﻘـﻮﻡ ﻣﺒـﺎﺭﮎ ﺭﺍ‬ ‫ـﻮﺍﻕ ﻟـﻮ ﻻ ﺍ ‪ْ ‬ﻧ ِـﺰﻝَ ﺍٕﻟﻴـﻪ َﻣﻠَ ٌ‬

‫ﭼﻨــﺎﻥ ﻓﺸ ــﺮﺩﻧﺪ ﮐ ــﻪ ﻧﺰﺩﻳ ــﮏ ﺑ ــﻮﺩ" ﺍٕ ّﻧ ــﺎ ﻪﻠﻟ ﻭ ﺍٕ ّﻧ ــﺎ ﺍﻟﻴ ــﻪ ﺭﺍﺟﻌ ــﻮﻥ" ﺑﻔﺮﻣﺎﻳ ــﺪ‪ .‬ﭼﻨﺎﻧﮑ ــﻪ ﻣ ــﺬﮐﻮﺭ ﺩﺭ ﮐﺘ ــﺐ ﺍﺳ ــﺖ ﮐ ــﻪ ﺭﻭﺯﻯ ﺍﺑ ــﻰ ﺟﻬ ــﻞ ﺣﻠ ــﻖ‬

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‫ﺁﻧﺤﻀﺮﺕ ﺭﺍ ﺩﺭ ﺧﺎﻧﮥ ﮐﻌﺒﻪ ﭼﻨﺎﻥ ﻓﺸـﺎﺭ ﺩﺍﺩ ﮐـﻪ ﻧﺰﺩﻳـﮏ ﺗﺴـﻠﻴﻢ ﺭﻭﺡ ﺷـﺪﻧﺪ‪ .‬ﺩﺭ ﺍﻳـﻦ ﺍﺛﻨـﺎء ﺣﻤـﺰﻩ ﻋﻤـﻮﻯ ﺣﻀـﺮﺕ ﺍﺯ ﺷـﮑﺎﺭ ﻣﺮﺍﺟﻌـﺖ‬

‫ﻣﻴﻨﻤـﻮﺩ ﮐﻤــﺎﻧﻰ ﺩﺭ ﺩﺳــﺖ ﺩﺍﺷـﺖ ﻫﺠــﻮﻡ ﺑــﺮ ﺍﺑـﻰ ﺟﻬــﻞ ﻧﻤــﻮﺩ ﻭ ﺣﻀــﺮﺕ ﺭﺍ ﺍﺯ ﺍﺫ ّﻳـﺖ ﺁﻥ ﺑــﺪﺑﺨﺖ ﻧﺠــﺎﺕ ﺩﺍﺩ‪ .‬ﭘـﺲ ﺍﺑــﻰ ﺟﻬــﻞ ﮔﻔــﺖ‬

‫ﻣﮕــﺮ ﺗــﻮ ﻧﻴــﺰ ﻣﺘﺎﺑﻌــﺖ ﺍﻳــﻦ ﺷــﺨﺺ ﻧﻤــﻮﺩﻯ؟ ﺗــﺎ ﺁﻥ ﺯﻣــﺎﻥ ﺣﻤــﺰﻩ ﻣــﺆﻣﻦ ﻧﺒــﻮﺩ ﻭﻟــﻰ ﺣﻤﻴّــﺘﺶ ﺑﺠــﻮﺵ ﺁﻣــﺪ ﺩﺭ ﺟــﻮﺍﺏ ﮔﻔــﺖ‪ :‬ﺑﻠــﻰ ﻣــﻦ ﻧﻴــﺰ‬

‫ﻣﺘﺎﺑﻌﺖ ﺍﻭ ﻧﻤﻮﺩﻡ‪ .‬ﻫﻤﻴﻦ ﺣﻤﺎﻳﺖ ﺳﺒﺐ ﺷﺪ ﮐﻪ ﺑﻨﻮﺭ ﺍﻳﻤﺎﻥ ﻣﻮﻓّﻖ ﮔﺸـﺖ‪ .‬ﺣﻀـﺮﺕ ﭼـﻮﻥ ﻋﻨـﺎﺩ ﺍﻫـﻞ ﻣﮑّـﻪ ﺭﺍ ﺑﻨﻬﺎﻳـﺖ ﺷ ّـﺪﺕ ﻣﻼﺣﻈـﻪ‬

‫ﻓﺮﻣﻮﺩ ﺑﺴﻤﺖ ﻃﺎﺋﻒ ﺷـﺘﺎﻓﺖ ﺑﻠﮑـﻪ ﺁﻧـﺎﻥ ﮐﻠﻤـﮥ ﺣ ّـﻖ ﺍﺳـﺘﻤﺎﻉ ﮐﻨﻨـﺪ‪ .‬ﺟﻮﺍﻧـﺎﻥ ﻭ ﺍﻭﺑـﺎﺵ ﻃـﺎﺋﻒ ﺑـﺮ ﺳـﺮ ﺣﻀـﺮﺕ ﺟﻤـﻊ ﺷـﺪﻧﺪ ﻭ ﺑـﻪ ﺗﺤﻘﻴـﺮ‬

‫ﭘﺮﺩﺍﺧﺘﻨــﺪ ﻭ ﺑــﻪ ﭘﺎﺷــﻨﮥ ﭘ ـﺎﻯ ﺁﻧﺤﻀــﺮﺕ ﺳــﻨﮓ ﺯﺩﻧــﺪ ﺗــﺎ ﺁﻧﮑــﻪ ﺧــﻮﻥ ﺟﺮﻳــﺎﻥ ﻧﻤــﻮﺩ ﺍﺯ ﺷـ ّـﺪﺕ ﺍﻟــﻢ ﺣﻀــﺮﺕ ﻧﺸﺴــﺘﻨﺪ‪ .‬ﻣﻌﺮﺿــﻴﻦ ﺁﻣﺪﻧــﺪ‬ ‫ـﺐ ﻭ ﺷــﺘﻢ ﺭﻭﺍ ﺩﺍﺷــﺘﻨﺪ‪ .‬ﺗــﺎ‬ ‫ﺣﻀــﺮﺕ ﺭﺍ ﺑﻠﻨــﺪ ﮐﺮﺩﻧــﺪ ﮔﻔﺘﻨــﺪ ﺑﺎﻳــﺪ ﺑــﺮﻭﻯ ﭼــﻮﻥ ﺣﺮﮐــﺖ ﻓﺮﻣﻮﺩﻧــﺪ ﺑــﺎﺯ ﺑــﻪ ﭘﺎﺷــﻨﮥ ﻣﺒــﺎﺭﮎ ﺳــﻨﮓ ﺯﺩﻧــﺪ ﻭ ﺳـ ّ‬

‫ﺁﻧﮑـﻪ ﺣﻀـﺮﺕ ﺑﺒــﺎﻍ ﻳﮑـﻰ ﺍﺯ ﺑﺰﺭﮔــﺎﻥ ﺭﺳـﻴﺪ ﺍﺣﺘﺮﺍﻣــﴼ ﺑﺼـﺎﺣﺐ ﺑــﺎﻍ ﻣﺘﻌ ّﺮﺿـﻴﻦ ﻋﻘـﺐ ﮐﺸـﻴﺪﻧﺪ‪ .‬ﺻـﺎﺣﺐ ﺑــﺎﻍ ﺑـﺎ ﻣﻬﻤــﺎﻥ ﺧـﻮﻳﺶ ﺩﺭ ﺑــﺎﻻ‬

‫ﺩﻡ ﺩﺭﻳﭽــﻪ ﻧﺸﺴــﺘﻪ ﺑﻮﺩﻧــﺪ‪ .‬ﻣﻬﻤــﺎﻥ ﮔﻔــﺖ ﮐــﻪ ﺍﻳــﻦ ﺷــﺨﺺ ﺑﺴــﻴﺎﺭ ﺻــﺪﻣﻪ ﺧــﻮﺭﺩﻩ ﻭ ﺧﺴــﺘﻪ ﺷــﺪﻩ ﺍﺯ ﺑــﺮﺍﻯ ﺍﻭ ﺧﻮﺷــﮥ ﺍﻧﮕــﻮﺭﻯ ﺑﻔﺮﺳــﺖ‪.‬‬

‫ﺻــﺎﺣﺐ ﺑــﺎﻍ ﺍﻣﺘﻨــﺎﻉ ﮐــﺮﺩ ﻣﻬﻤــﺎﻥ ﺍﺻــﺮﺍﺭ ﻧﻤــﻮﺩ ﻣﺠﺒــﻮﺭﴽ ﺑﻮﺍﺳــﻄﮥ ﻏــﻼﻡ ﺧــﻮﻳﺶ ﮐــﻪ ﻧــﺎﻡ ﺍﻭ ﻋــﺪﺍﺱ ﺑــﻮﺩ ﺧﻮﺷــﮥ ﺍﻧﮕــﻮﺭﻯ ﻓﺮﺳــﺘﺎﺩ‪ .‬ﻋــﺪﺍﺱ‬

‫ﺍﻟﺴــﻼﻡ ﺣﻀــﺮﺕ ﺍﺯ ﺍﻭ ﺳــﺆﺍﻝ ﻓﺮﻣﻮﺩﻧــﺪ ﺗــﻮ ﺍﺯ ﮐﺠــﺎﺋﻰ ؟ ﮔﻔــﺖ ﺍﺯ ﻧﻴﻨــﻮﺍ ﻫﺴــﺘﻢ‪ .‬ﻓﺮﻣﻮﺩﻧــﺪ‬ ‫ﭼــﻮﻥ ﺍﺯ ﺍﻫـﻞ ﻧﻴﻨــﻮﺍ ﺑــﻮﺩ ﻭ ﺍﺯ ﺍ ّﻣــﺖ ﻳــﻮﻧﺲ ﻋﻠﻴــﻪ ّ‬

‫ﺍﻟﺴـﻼﻡ ﺭﺍ ﻧﺸـﻨﻴﺪﻩ ﺑـﻮﺩ ﺑـﺎ ﻧﻬﺎﻳـﺖ ﺍﺳـﺘﻐﺮﺍﺏ ﻋـﺮﺽ‬ ‫ﺍﻟﺴﻼﻡ ﺍﺳـﺖ‪ .‬ﻏـﻼﻡ ﭼـﻮﻥ ﺍﺯ ﺍﻫـﻞ ﺣﺠـﺎﺯ ﻧـﺎﻡ ﻳـﻮﻧﺲ ﻋﻠﻴـﻪ ّ‬ ‫ﻧﻴﻨﻮﺍ ﻣﺪﻳﻨﻪ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ّ‬

‫ﮐــﺮﺩ ﮐــﻪ ﺷــﻤﺎ ﻳــﻮﻧﺲ ﺭﺍ ﻣﻴﺸﻨﺎﺳــﻴﺪ ؟ ﺟــﻮﺍﺏ ﻓﺮﻣﻮﺩﻧــﺪ‪ :‬ﺑﻠــﻰ ﻳــﻮﻧﺲ ﺑــﺮﺍﺩﺭ ﻣــﻦ ﺍﺳــﺖ ﻭ ﺍﺯ ﺍﻧﺒﻴــﺎﻯ ﺍﻟﻬــﻰ ﺍﺳــﺖ ﻭ ﺻــﺎﺣﺐ ﺁﻳــﺎﺕ ﺑــﺎﻫﺮﻩ‪.‬‬ ‫ﻏﻼﻡ ﺍﺯ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﺑﺴﻴﺎﺭ ﺷﺎﺩﻣﺎﻥ ﮔﺸﺖ ﺩﺳﺖ ﺣﻀﺮﺕ ﺭﺍ ﺑﻮﺳﻴﺪ‪ .‬ﺻـﺎﺣﺐ ﺑﺴـﺘﺎﻥ ﺑﻤﻬﻤـﺎﻥ ﺧـﻮﻳﺶ ﮔﻔـﺖ ﺩﻳـﺪﻯ ﭼﮕﻮﻧـﻪ ﻏـﻼﻡ‬

‫ﻣﻦ ﺍﺯ ﺩﺳﺖ ﺭﻓﺖ ﻭ ﺍﻳﻦ ﺷﺨﺺ ﺍﻭ ﺭﺍ ﺍﺿﻼﻝ ﻧﻤﻮﺩ ﺯﻳﺮﺍ ﺩﺳﺖ ﺍﻭ ﺭﺍ ﺑﻮﺳﻴﺪ؟ ﺑﺎﺭﻯ ﻋﺪﺍﺱ ﻣﻮﺭﺩ ﻣﺆﺍﺧﺬﻩ ﮔﺸﺖ ﺗﺎ ﺍﻳﻨﮑـﻪ ﻣﺠﺒـﻮﺭ ﺑـﺮ‬

‫ﻓــﺮﺍﺭ ﺷــﺪ‪ .‬ﻣﻘﺼــﻮﺩ ﺍﻳﻨﺴــﺖ ﮐــﻪ ﺑﻌﻀــﻰ ﺭﺍ ﮔﻤــﺎﻥ ﭼﻨــﺎﻥ ﮐــﻪ ﺩﺭ ﺯﻣــﺎﻥ ﺍﺷــﺮﺍﻕ ﻧــﻮﺭ ﻧﺒـﻮّﺕ ﺟﻤﻴــﻊ ﺧﻠــﻖ ﻓﺮﻳــﺎﺩ ﺑﺮﺁﻭﺭﻧــﺪ ﺳــﻤﻌﻨﺎ ﻭ ﺍﻃﻌﻨــﺎ )‬

‫ﮔــﻮﺵ ﻣــﻰ ﺩﻫــﻴﻢ ﻭ ﺍﻃﺎﻋــﺖ ﻣــﻰ ﮐﻨــﻴﻢ ( ‪ ،‬ﺩﻳﮕــﺮ ﻧﻤﻴﺪﺍﻧﻨــﺪ ﭼــﻪ ﺑﻼﻳــﺎﺋﻰ ﺑــﺮ ﺁﻥ ﺟــﻮﺍﻫﺮ ﻭﺟــﻮﺩ ﻭﺍﺭﺩ ﺷــﺪ ﻭ ﭼــﻪ ﺍﻧﮑــﺎﺭ ﻭ ﺍﺳــﺘﮑﺒﺎﺭ ﺍﺯ‬ ‫ﻋﻤﻮﻡ ﺩﻳﺪﻧﺪ؟ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺃ ﻓﮑﻠّﻤﺎ ﺟﺎﺋﮑﻢ ﺭﺳﻮﻝ ﺑﻤﺎ ﻻ ﺗﻬﻮﻯ ﺍﻧﻔﺴﮑﻢ ﺍﺳﺘﮑﺒﺮﺗﻢ؟ ﻓﻘﺮﻳﻘﴼ ﮐﺬّ ﺑﺘﻢ ﻭ ﻓﺮﻳﻘﴼ ﺗﻘﺘﻠﻮﻥ]‪[61‬‬

‫ﻭ ﻧﻴﺰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﺍﻪﻠﻟ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫" ﺣﻀــﺮﺕ ﺧــﺎﺗﻢ ﺍﻧﺒﻴــﺎء ﺭﻭﺡ ﻣــﺎ ﺳــﻮﺍﻩ ﻓــﺪﺍﻩ ﺍﺯ ﻣﺸــﺮﻕ ﺍﻣــﺮ ﺍﻟﻬــﻰ ﻇــﺎﻫﺮ ﻭ ﺑــﺎ ﻋﻨﺎﻳــﺖ ﮐﺒــﺮﻯ ﻭ ﻓﻀــﻞ ﺑــﻰ ﻣﻨﺘﻬــﻰ ﻧــﺎﺱ ﺭﺍ ﺑﮑﻠﻤــﮥ ﻣﺒﺎﺭﮐــﻪ‬

‫ﺗﻮﺣﻴــﺪ ﺩﻋــﻮﺕ ﻧﻤﻮﺩﻧــﺪ‪ .‬ﻭ ﻣﻘﺼــﻮﺩ ﺁﻧﮑــﻪ ﻧﻔــﻮﺱ ﻏﺎﻓﻠــﻪ ﺭﺍ ﺁﮔــﺎﻩ ﻓﺮﻣﺎﻳﻨــﺪ ﻭ ﺍﺯ ﻇﻠﻤــﺎﺕ ﺷــﺮﮎ ﻧﺠــﺎﺕ ﺑﺨﺸــﻨﺪ ﻭ ﻟﮑــﻦ ﻗــﻮﻡ ﺑــﺮ ﺍﻋــﺮﺍﺽ ﻭ‬

‫ﺍﻋﺘﺮﺍﺽ ﻗﻴﺎﻡ ﮐﺮﺩﻧﺪ ﻭ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻣﻌﺸﺮ ﺍﻧﺒﻴﺎء ﺩﺭ ﺟﻨّﺖ ﻋﻠﻴﺎ ﻧﻮﺣﻪ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﺗﻔﮑّﺮ ﻧﻤـﺎ ﻫـﺮ ﻳـﮏ ﺑـﺎﻋﺮﺍﺽ‬ ‫ﺤﺎﺭ ﮔﻔﺘﻨــﺪ ﻭ ﺣﺰﺑــﻰ ﺭﺍ ﮐــﺬّ ﺍﺏ‪ .‬ﺑﻤﺜﺎﺑــﻪ ﻋﻠﻤــﺎﻯ ﺍﻳــﺮﺍﻥ ﺳــﺎﻟﻬﺎ ﺍﺯ ﺣـ ّـﻖ‬ ‫ﻗــﻮﻡ ﻣﺒــﺘﻼ ﮔﺸــﺘﻨﺪ‪ .‬ﺑﻌﻀــﻰ ﺭﺍ ﺑﺠﻨــﻮﻥ ﻧﺴــﺒﺖ ﺩﺍﺩﻧــﺪ ﻭ ﺑﺮﺧــﻰ ﺭﺍ ﺳـ ّ‬

‫ﺟﻞّ ﺟﻼﻟـﻪ ﻇﻬـﻮﺭ ﺍﻳـﻦ ﺍ ّﻳـﺎﻡ ﺭﺍ ﻣﻴﻄﻠﺒﻴﺪﻧـﺪ ﻭ ﭼـﻮﻥ ﺍﻓـﻖ ﻋـﺎﻟﻢ ﻣﻨﻴـﺮ ﻭ ﺭﻭﺷـﻦ ﮔﺸـﺖ ﮐـﻞّ ﺍﻋـﺮﺍﺽ ﻧﻤﻮﺩﻧـﺪ ﻭ ﺑﺮﺳـﻔﮏ ﺩﻡ ﺍﻃﻬـﺮﺵ ﻓﺘـﻮﻯ‬ ‫ﺩﺍﺩﻧﺪ‪[62] "...‬‬

‫" ﺳــﻠﻄﻨﺖ ﺣﻀــﺮﺕ ﺭﺳــﻮﻝ ﺣــﺎﻝ ﺩﺭ ﻣﻴــﺎﻥ ﻧــﺎﺱ ﻇــﺎﻫﺮ ﻭ ﻫﻮﻳــﺪﺍ ﺍﺳــﺖ ﻭ ﺩﺭ ﺍﻭّﻝ‪ ،‬ﺍﻣــﺮ ﺁﻧﺤﻀــﺮﺕ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﺷــﻨﻴﺪﻳﺪ‪ .‬ﭼــﻪ ﻣﻘــﺪﺍﺭ ﺍﻫــﻞ‬

‫ﮐﻔﺮ ﻭ ﺿﻼﻝ ﮐﻪ ﻋﻠﻤﺎﻯ ﺁﻥ ﻋﺼﺮ ﻭ ﺍﺻﺤﺎﺏ ﺍﻳﺸﺎﻥ ﺑﺎﺷﻨﺪ ﺑﺮ ﺁﻥ ﺟﻮﻫﺮ ﻓﻄﺮﺕ ﻭ ﺳﺎﺫﺝ ﻃﻴﻨﺖ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻧﺪ‪ .‬ﭼـﻪ ﻣﻘـﺪﺍﺭ ﺧﺎﺷـﺎﮐﻬﺎ ﻭ‬

‫ﺧﺎﺭﻫــﺎ ﮐــﻪ ﺑــﺮ ﻣﺤــﻞّ ﻋﺒــﻮﺭ ﺁﻥ ﺣﻀــﺮﺕ ﻣﻴﺮﻳﺨﺘﻨــﺪ‪ .‬ﻭ ﺍﻳــﻦ ﻣﻌﻠــﻮﻡ ﺍﺳــﺖ ﮐــﻪ ﺁﻥ ﺍﺷــﺨﺎﺹ ﺑﻈﻨــﻮﻥ ﺧﺒﻴﺜــﻪ ﺷــﻴﻄﺎﻧﻴّﮥ ﺧــﻮﺩ ﺍﺫ ّﻳــﺖ ﺑــﺂﻥ ﻫﻴﮑــﻞ‬

‫ﺍﺯﻟﻰ ﺭﺍ ﺳﺒﺐ ﺭﺳﺘﮕﺎﺭﻯ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﻣﺜﻞ ﻋﺒﺪﺍﻪﻠﻟ ﺍُ َﺑﻲ ﻭ ﺍﺑﻮ ﻋـﺎﻣﺮ ﺭﺍﻫـﺐ ﻭ ﮐﻌـﺐ ﺑـﻦ ﺍﺷـﺮﻑ ﻭ َﻧﻀـﺮ‬ ‫ّ‬ ‫ﺑﻦ ﺣﺎﺭﺙ ﺟﻤﻴﻊ ﺁﻧﺤﻀﺮﺕ ﺭﺍ ﺗﮑﺬﻳﺐ ﻧﻤﻮﺩﻧﺪ ﻭ ﻧﺴﺒﺖ ﺑﺠﻨﻮﻥ ﻭ ﺍﻓﺘﺮﺍ ﺩﺍﺩﻧﺪ ﻭ ﻧﺴﺒﺘﻬﺎﺋﻰ ﮐﻪ ﻧﻌﻮﺫ ﺑﺎﻪﻠﻟ ﻣـﻦ ﺍﻥ ﻳﺠـﺮﻯ ﺑـﻪ ﺍﻟﻤـﺪﺍﺩ ﺍﻭ‬

‫ﻳﺘﺤ ّﺮﮎ ﻋﻠﻴﻪ ﺍﻟﻘﻠﻢ ﺍﻭ ﻳﺤﻤﻠﻪ ﺍﻻﻟﻮﺍﺡ‪ .‬ﺑﻠﻰ ﺍﻳﻦ ﻧﺴﺒﺘﻬﺎ ﺑﻮﺩ ﮐﻪ ﺳﺒﺐ ﺍﻳﺬﺍﻯ ﻣﺮﺩﻡ ﻧﺴـﺒﺖ ﺑـﻪ ﺁﻥ ﺣﻀـﺮﺕ ﺷـﺪ ﻭ ﺍﻳـﻦ ﻣﻌﻠـﻮﻡ ﻭ ﻭﺍﺿـﺢ‬

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‫ﺍﺳﺖ ﮐﻪ ﻋﻠﻤﺎﻯ ﻭﻗﺖ ﺍﮔﺮ ﮐﺴﻰ ﺭﺍ ﺭ ّﺩ ﻭ ﻃﺮﺩ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﻧﺪﺍﻧﻨـﺪ ﭼـﻪ ﺑـﺮ ﺳـﺮ ﺁﻥ ﻧﻔـﺲ ﻣـﻰ ﺁﻣـﺪ ﭼﻨﺎﻧﭽـﻪ ﺑـﺮ ﺳـﺮ ﺍﻳـﻦ ﺑﻨـﺪﻩ‬ ‫ﺁﻣﺪ ﻭ ﺩﻳﺪﻩ ﺷﺪ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ‪:‬‬

‫" ﻣﺎ ﺍﻭﺫﻯ ﻧﺒﻲ ﺑﻤﺜﻞ ﻣﺎ ﺍﻭﺫﻳﺖ "‪ .‬ﻭ ﺩﺭ ﻓﺮﻗﺎﻥ ﻧﺴﺒﺘﻬﺎ ﮐﻪ ﺩﺍﺩﻧﺪ ﻭ ﺍﺫﻳّﺘﻬـﺎ ﮐـﻪ ﺑﺂﻧﺤﻀـﺮﺕ ﻧﻤﻮﺩﻧـﺪ ﻫﻤـﻪ ﻣـﺬﮐﻮﺭ ﺍﺳـﺖ ﻓـﺎﺭﺟﻌﻮﺍ ﺍﻟﻴـﻪ‬ ‫‪‬‬ ‫ﻟﻌﻠّﮑــﻢ ﺑﻤﻮﺍﻗــﻊ ﺍﻻﻣ ــﺮ ّ‬ ‫ﺗﻄﻠﻌــﻮﻥ‪ .‬ﺣ ّﺘــﻰ ﻗﺴ ــﻤﻰ ﺑــﺮ ﺁﻧﺤﻀــﺮﺕ ﺳ ــﺨﺖ ﺷــﺪ ﮐــﻪ ﺍﺣ ــﺪﻯ ﺑــﺎ ﺁﻧﺤﻀــﺮﺕ ﻭ ﺍﺻ ــﺤﺎﺏ ﺍﻭ ﭼﻨــﺪﻯ ﻣﻌﺎﺷ ــﺮﺕ‬ ‫ﻧﻤﻴﻨﻤﻮﺩ ﻭ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺧﺪﻣﺖ ﺁﻧﺤﻀﺮﺕ ﻣﻴﺮﺳﻴﺪ ﮐﻤﺎﻝ ﺍﺫﻳّﺖ ﺭﺍ ﺑﺎﻭ ﻭﺍﺭﺩ ﻣـﻰ ﻧﻤﻮﺩﻧـﺪ‪ .‬ﺩﺭ ﺍﻳﻨﻤﻮﻗـﻊ ﻳـﮏ ﺁﻳـﻪ ﺫﮐـﺮ ﻣﻴﻨﻤـﺎﻳﻢ ﮐـﻪ ﺍﮔـﺮ‬

‫ﭼﺸــﻢ ﺑﺼــﻴﺮﺕ ﺑــﺎﺯ ﮐﻨــﻰ ﺗــﺎ ﺯﻧــﺪﻩ ﻫﺴــﺘﻰ ﺑــﺮ ﻣﻈﻠــﻮﻣﻰ ﺁﻧﺤﻀــﺮﺕ ﻧﻮﺣــﻪ ﻭ ﻧﺪﺑــﻪ ﻧﻤــﺎﺋﻰ‪ .‬ﻭ ﺁﻥ ﺁﻳــﻪ ﺩﺭ ﻭﻗﺘــﻰ ﻧــﺎﺯﻝ ﺷــﺪ ﮐــﻪ ﺁﻧﺤﻀــﺮﺕ ﺍﺯ‬ ‫ﺷﺪﺕ ﺑﻼﻳﺎ ﻭ ﺍﻋﺮﺍﺽ ﻧﺎﺱ ﺑﻪ ﻏﺎﻳﺖ ﺍﻓﺴﺮﺩﻩ ﻭ ﺩﻟﺘﻨﮓ ﺑﻮﺩ‪ ،‬ﺟﺒﺮﺋﻴﻞ ﺍﺯ ﺳـﺪﺭﺓ ﺍﻟﻤﻨﺘﻬـﺎﻯ ﻗـﺮﺏ ﻧـﺎﺯﻝ ﺷـﺪ ﻭ ﺍﻳـﻦ ﺁﻳـﻪ ﺗـﻼﻭﺕ ﻧﻤـﻮﺩ "‬ ‫ّ‬

‫ﺍﻟﺴﻤﺎء "ﮐﻪ ﺗﺮﺟﻤﮥ ﺁﻥ ﺍﻳﻨﺴﺖ ﮐـﻪ ﺍﮔـﺮ ﺑـﺰﺭﮒ‬ ‫ﻭ ﺍﻥ ﮐﺎﻥ ﮐﺒﺮﻋﻠﻴﮏ ﺍﻋﺮﺍﺿﻬﻢ ﻓﺎﻥ ﺍﺳﺘﻄﻌﺖ ﺍﻥ ﺗﺒﺘﻐﻰ ﻧﻔﻘﴼ ﻓﻰ ﺍﻻﺭﺽ ﺍﻭ ﺳﻠّﻤﴼ ﻓﻰ ّ‬

‫ﺍﺳﺖ ﺑﺮ ﺗﻮ ﺍﻋﺮﺍﺽ ﻣﻌﺮﺿﻴﻦ ﻭ ﺳﺨﺖ ﺍﺳﺖ ﺑﺮ ﺗﻮ ﺍﺩﺑﺎﺭ ﻣﻨﺎﻓﻘﻴﻦ ﻭ ﺍﻳﺬﺍﻯ ﺍﻳﺸﺎﻥ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻣﺴﺘﻄﻴﻌﻰ ﻭ ﻣﻴﺘﻮﺍﻧﻰ ﻃﻠـﺐ ﮐـﻦ ﻧﻘﺒـﻰ ﺩﺭ‬

‫ﺯﻳــﺮ ﺍﺭﺽ ﻳــﺎ ﻧﺮﺩﺑــﺎﻧﻰ ﺑﺴــﻮﻯ ﺁﺳــﻤﺎﻥ‪ ،‬ﮐــﻪ ﺗﻠــﻮﻳﺢ ﺑﻴــﺎﻥ ﺍﻳﻨﺴــﺖ ﮐــﻪ ﭼــﺎﺭﻩ ﻧﻴﺴــﺖ ﻭ ﺩﺳــﺖ ﺍﺯ ﺗــﻮ ﺑــﺮ ﻧﻤﻴﺪﺍﺭﻧــﺪ ﻣﮕــﺮ ﺁﻧﮑــﻪ ﺩﺭ ﺯﻳــﺮ ﺯﻣــﻴﻦ‬

‫ﭘﻨﻬــﺎﻥ ﺷــﻮﻯ ﻭ ﻳــﺎ ﺑﺂﺳــﻤﺎﻥ ﻓــﺮﺍﺭ ﻧﻤــﺎﺋﻰ‪ .‬ﻭ ﺣــﺎﻝ ﺍﻣــﺮﻭﺯ ﻣﺸــﺎﻫﺪﻩ ﻧﻤــﺎ ﮐــﻪ ﭼﻘــﺪﺭ ﺍﺯ ﺳــﻼﻃﻴﻦ ﺑﺎﺳــﻢ ﺁﻥ ﺣﻀــﺮﺕ ﺗﻌﻈــﻴﻢ ﻣﻴﻨﻤﺎﻳﻨــﺪ ﻭ ﭼــﻪ‬ ‫ﻗﺪﺭ ﺍﺯ ﺑﻼﺩ ﻭ ﺍﻫﻞ ﺁﻥ ﮐﻪ ﺩﺭ ﻇﻞّ ﺍﻭ ﺳـﺎﮐﻨﻨﺪ ﻭ ﺑـﻪ ﻧﺴـﺒﺖ ﺑﺂﻧﺤﻀـﺮﺕ ﺍﻓﺘﺨـﺎﺭ ﺩﺍﺭﻧـﺪ ﭼﻨﺎﻧﭽـﻪ ﺑـﺮ ﻣﻨـﺎﺑﺮ ﻭ ﮔﻠﺪﺳـﺘﻪ ﻫـﺎ ﺍﻳـﻦ ﺍﺳـﻢ ﻣﺒـﺎﺭﮎ‬

‫ﺭﺍ ﺑﮑﻤــﺎﻝ ﺗﻌﻈــﻴﻢ ﻭ ﺗﮑــﺮﻳﻢ ﺫﮐــﺮ ﻣﻴﻨﻤﺎﻳﻨــﺪ‪ .‬ﻭ ﺳــﻼﻃﻴﻨﻰ ﻫــﻢ ﮐــﻪ ﺩﺭ ﻇــﻞّ ﺁﻧﺤﻀــﺮﺕ ﺩﺍﺧــﻞ ﻧﺸــﺪﻩ ﺍﻧــﺪ ﻭ ﻗﻤــﻴﺺ ﮐﻔــﺮ ﺭﺍ ﺗﺠﺪﻳــﺪ ﻧﻨﻤــﻮﺩﻩ‬

‫ﺍﻧﺪ ﺍﻳﺸﺎﻧﻬﻢ ﺑﺒﺰﺭﮔﻰ ﻭ ﻋﻈﻤﺖ ﺁﻥ ﺷﻤﺲ ﻋﻨﺎﻳﺖ ﻣﻘ ّﺮ ﻭ ﻣﻌﺘﺮﻓﻨﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺳﻠﻄﻨﺖ ﻇﺎﻫﺮﻩ ﮐﻪ ﻣﺸـﺎﻫﺪﻩ ﻣﻴﮑﻨـﻰ‪ .‬ﻭ ﺍﻳـﻦ ﻻﺑ ّـﺪ ﺍﺳـﺖ ﺍﺯ‬

‫ﺑﺮﺍﻯ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﮐﻪ ﻳﺎ ﺩﺭ ﺣﻴﺎﺕ ﻭ ﻳﺎ ﺑﻌﺪ ﺍﺯ ﻋﺮﻭﺝ ﺍﻳﺸﺎﻥ ﺑﻤﻮﻃﻦ ﺣﻘﻴﻘﻰ ﻇﺎﻫﺮ ﻭ ﺛﺎﺑﺖ ﻣﻴﺸﻮﺩ ﭼﻨﺎﻧﭽـﻪ ﺍﻟﻴـﻮﻡ ﻣﻼﺣﻈـﻪ ﻣﻴﮕـﺮﺩﺩ‪ .‬ﻭ‬

‫ﻟــﻴﮑﻦ ﺁﻥ ﺳــﻠﻄﻨﺖ ﮐــﻪ ﻣﻘﺼــﻮﺩ ﺍﺳــﺖ ﻟــﻢ ﻳــﺰﻝ ﻭ ﻻﻳــﺰﺍﻝ ﻃــﺎﺋﻒ ﺣــﻮﻝ ﺍﻳﺸﺎﻧﺴــﺖ ﻭ ﻫﻤﻴﺸــﻪ ﺑــﺎ ﺍﻳﺸﺎﻧﺴــﺖ ﻭ ﺁﻧــﻰ ﺍﻧﻔﮑــﺎﮎ ﻧﻴﺎﺑــﺪ ﻭ ﺁﻥ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺭﺍ ‪[63] " ....‬‬ ‫ﺳﻠﻄﻨﺖ ﺑﺎﻃﻨﻴّﻪ ﺍﺳﺖ ﮐﻪ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﮐﻞّ ﻣﻦ ﻓﻰ ّ‬

‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﻧﺴﺒﺖ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭﺍﺭﻩ ﺑﺮ ﺗﺼﻤﻴﻤﺎﺗﻰ ﮐﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﺗﺨﺎﺫ ﮐﺮﺩﻩ ﺍﻧﺪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻗﻮﻟﻪ ﺍﻟﺠﻤﻴﻞ ‪:‬‬

‫ﺣﻖ ﺩﺭ ﮐﺘﺐ ﻗﺒﻞ ﺟﻤﻴﻊ ﻋﺒﺎﺩ ﺭﺍ ﺍﺑﻦ ﺧﻮﺩ ﺧﻮﺍﻧﺪﻩ ﻭ ﺍﻳﻦ ﻧﻈﺮ ﺑﺘﺠﻠّﻴﺎﺕ ﺍﻧﻮﺍﺭ ﻧﻴّﺮ ﺭﺣﻤﺘﻰ ﺍﺳﺖ ﮐﻪ ﺑـﺮ ﮐـﻞ ﺳـﺒﻘﺖ ﮔﺮﻓﺘـﻪ ﻭ ﺑﺴـﻴﺎﺭﻯ ﺍﺯ‬ ‫ﺁﻥ ﺍﺑﻨﺎء ﻣﺨﺎﻟﻔﺖ ﻧﻤﻮﺩﻧﺪ ﻭ ﻫﺮ ﻣﻨﺼﻔﻰ ﮔﻮﺍﻫﻰ ﺩﺍﺩﻩ ﻭ ﻣﻴﺪﻫﺪ ﺑﺮ ﺁﻧﭽﻪ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠـﻰ ﺟـﺎﺭﻯ ﺷـﺪﻩ‪ .‬ﺁﻳـﺎ ﺩﺭ ﺷـﻴﻄﺎﻥ ﭼـﻪ ﻣﻴﮕﻮﻳﻨـﺪ ﮐـﻪ ﺑـﺎ‬

‫ﺟﻼﻟﺖ ﻗﺪﺭ ﻭ ﻣﻘﺎﻡ ﺍﺯ ﻣﻮﺍﻗﻊ ﻭ ﻣﮑﺎﻣﻦ ﻗﺮﺏ ﻭ ﻟﻘﺎ ﻣﺤﺮﻭﻡ ﻣﺎﻧـﺪ ﺑﻘـﻮﻝ ﺑﻌﻀـﻰ ﻣﻌﻠّـﻢ ﻣﻠﮑـﻮﺕ ﺑـﻮﺩﻩ‪ .‬ﺁﻳـﺎ ﺍﻳـﻦ ﻣﻘـﺎﻡ ﺭﺍ ﮐـﻪ ﻋﻄـﺎ ﻓﺮﻣـﻮﺩ ﻭ‬

‫ﺩﺭ ﻳــﮏ ﺁﻥ ﺍﺯ ﺍﻋﻠــﻰ ﻣﻘــﺎﻡ ﻣﻠﮑــﻮﺕ ﺑﺎﺳــﻔﻞ ﻣﻘــﺎﻡ ﻋــﺎﻟﻢ ﻧﺎﺳــﻮﺕ ﻣﻘــﺮ ﻳﺎﻓــﺖ ﻭ ﺍﺯ ﺟﻤﻴــﻊ ﻓﻴﻮﺿــﺎﺕ ﻣﻤﻨــﻮﻉ ﻭ ﻣﺤــﺮﻭﻡ ﺑــﺎ ﻳﻔﻌــﻞ ﻣﺎﻳﺸــﺂء‬

‫ﭼــﻪ ﻣﻴﺘــﻮﺍﻥ ﮔﻔــﺖ ﻭﻗﺘــﻰ ﻗﺎﺑــﻞ ﻋﻨﺎﻳــﺖ ﻭ ﺭﺣﻤــﺖ ﺑــﻮﺩ ﻭ ﻫﻨﮕــﺎﻣﻰ ﺳــﺰﺍﻭﺍﺭ ﻏﻀــﺐ ﻭ ﻧﻘﻤــﺖ‪ .‬ﺩﺭﺑــﺎﺭﻩ ﺣــﺮﻡ ﺭﺳــﻮﻝ ﺍﻪﻠﻟ ﺗﻔ ّ‬ ‫ﮑــﺮ ﻧﻤﺎﻳﻨــﺪ ﺁﻥ‬

‫ﺣﻀــﺮﺕ ﺭﻭﺡ ﻣﺎﺳــﻮﻳﻪ ﻓــﺪﺍﻩ ﻓﺮﻣــﻮﺩﻩ ﮐﻠّﻤﻴﻨــﻰ ﻳــﺎ ﺣﻤﻴــﺮﺍء ﮐﻠّﻤــﻰ ﻭ ﺍﻳﻨﮑﻠﻤــﻪ ﻋﻠﻴــﺎ ﮐــﻪ ﺍﺯ ﻣﺸــﺮﻕ ﻓــﻢ ﺍﺭﺍﺩﻩ ﻣــﻮﻟﻰ ﺍﻟــﻮﺭﻯ ﺟــﺎﺭﻯ ﺑــﺮ ﮐﻤــﺎﻝ‬ ‫ﻋﻨﺎﻳــﺖ ﻭ ﺷــﻔﻘﺖ ﺣﻀــﺮﺕ ﺣﺎﮐﻴﺴــﺖ ﻭ ﺣــﺎﻝ ﺣــﺰﺏ ﺷــﻴﻌﻪ ﻣﻴﮕﻮﻳﻨــﺪ ﺩﺭ ﺑــﺎﺭﻩﺍﺵ ﺁﻧﭽــﻪ ﺭﺍ ﮐــﻪ ﮐــﻞ ﻣﻴﺪﺍﻧﻨــﺪ‪ .‬ﺁﻳــﺎ ﺁﻥ ﻗﺒــﻮﻟﺮﺍ ﺳــﺒﺐ ﭼــﻪ ﻭ‬

‫ﺍﻳﻦ ﺭ ّﺩ ﺣﺰﺏ ﺷﻴﻌﻪ ﺭﺍ ﻋﻠّﺖ ﭼﻪ ﻳﮑﻰ ﺍﺯ ﻣﻄﺎﺭﻧﻪ ﺍﻧﻄﺎﮐﻴّﻪ ﮔﻔﺘﻪ ﻧﻔﺴﻴﮑﻪ ﺩﺭ ﺍﻧﺘﻬﺎء ﻣـﺮﺩﻭﺩ ﻣﻴﺸـﺪ ﺩﺭ ﺍﺑﺘـﺪﺍ ﺭﺳـﻮﻝ ﺷـﻤﺎ ﭼـﺮﺍ ﺍﻭ ﺭﺍ ﻗﺒـﻮﻝ‬ ‫ﺍﻟﻄـﻮﺭ ﺍﺫ ﺍﺳـﺘﻮﻯ ﻋﻠـﻰ ﻋـﺮﺵ ّ‬ ‫ﻓﺮﻣﻮﺩ ﻭ ﻣﺤﺮﻡ ﻓﺮﺍﺵ ﻧﻤﻮﺩ؟ ﻗﻞ ﺗﻔﮑّﺮﻭﺍ ﻳﺎ ﻗﻮﻡ ﺛ ّﻢ ﺍﻧﺼـﻔﻮﺍ ﻓﻴﻤـﺎ ﻧﻄـﻖ ﺑـﻪ ﻣﮑﻠّـﻢ ّ‬ ‫ﺍﻟﻈﻬـﻮﺭ ﻭ ﻻ ﺗﮑﻮﻧـﻮﺍ ﻣـﻦ‬

‫ّ‬ ‫ﺍﻟﻈــﺎﻟﻤﻴﻦ‪ .‬ﻳﮑــﻰ ﺍﺯ ﺍﺟﻠّــﻪ ﺍﻧﺼــﺎﺭ ﮐــﻪ ﻣﻮﺳــﻮﻡ ﺑﻄﻌﻴﻤــﻪ ﺑــﻮﺩ ﺑﻌــﺪ ﺍﺯ ﻃﻠــﻮﻉ ﻧ ّﻴــﺮ ﺣﺠــﺎﺯ ﺍﺯ ﺍﻓــﻖ ﻳﺜــﺮﺏ ﺁﻧﭽــﻪ ﺩﺍﺷــﺘﻪ ﺑــﺎ ﻣﻬــﺎﺟﺮﻳﻦ ﻣﺴــﺎﻭﺍﺕ‬

‫ﻧﻤــﻮﺩﻩ ﻭ ﺑﻌــﺪ ﻣــﻊ ﮐﻤــﺎﻝ ﺗﻘ ـ ّﺮﺏ ﻇــﺎﻫﺮ ﺷــﺪ ﺍﺯ ﺍﻭ ﺁﻧﭽــﻪ ﮐــﻪ ﻋــﻴﻦ ﺣﻘﻴﻘــﺖ ﮔﺮﻳﺴــﺖ‪ .‬ﺑﻌــﺪ ﺍﺯ ﻇﻬــﻮﺭ ﻋﻤــﻞِ ﻣــﺮﺩﻭﺩ ﻳﻬــﻮﺩ ﺍﺟﺘﻤــﺎﻉ ﻧﻤــﻮﺩ ﻭ‬

‫ﺣﻀﺮﺕ ﻣﺘﻔﮑّﺮ ﻭ ﻣﺘﺤﻴّﺮ ﭼﻪ ﮐﻪ ﺩﺭ ﺍﻭّﻝ ﺍﻣـﺮ ﭼﻨـﻴﻦ ﺍﻣـﻮﺭ ﺳـﺒﺐ ﺍﺿـﻄﺮﺍﺏ ﻭ ﺍﻧﻘـﻼﺏ ﻋﺒـﺎﺩ ﺍﺳـﺖ‪ .‬ﺩﺭ ﺁﻥ ﺣـﻴﻦ ﺟﺒﺮﺋﻴـﻞ ﻧـﺎﺯﻝ ﻭ ﺍﻳـﻦ ﺁﻳـﻪ‬ ‫ـﺎﻟﺤﻖ ﻟــﺘﺤﮑﻢ ﺑــﻴﻦ ﺍﻟ ّﻨــﺎﺱ ﺑﻤــﺎ ﺍﺭﺍﮎ ﺍﻪﻠﻟ ﻭ ﻻ ﺗﮑــﻦ ﻟﻠﺨــﺎﺋﻨﻴﻦ ﺧﺼــﻴﻤﴼ‪ .‬ﺑــﺎﺭﻯ ﺑﻤــﺎ ﺍﻧﺰﻟــﻪ‬ ‫ﺭﺍ ﺗــﻼﻭﺕ ﻧﻤــﻮﺩ ﺍ ّﻧــﺎ ﺍﻧﺰﻟﻨــﺎ ﺍﻟﻴــﮏ ﺍﻟﮑﺘــﺎﺏ ﺑـ‬ ‫ّ‬

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‫ﺍﻟ ّﺮﺣﻤﻦ ﻓﻰ ﺍﻟﻔﺮﻗﺎﻥ ﺭﺟﻮﻉ ﻧﻤﺎﻳﻨﺪ ﺩﺭ ﺑﺎﺭﻩ ﺧﻠﻘﺖ ﺍﻧﺴﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺑـﻞ ﻫـﻢ ﻓـﻰ ﻟـﺒﺲ ﻣـﻦ ﺧﻠـﻖ ﺟﺪﻳـﺪ ﺍﻳـﻦ ﺣـﻴﻦ ﻏﻴـﺮ ﺣـﻴﻦ ﻗﺒـﻞ ﻭ ﺑﻌـﺪ‬ ‫ﺍﺳﺖ ﻗﻞ ﺗﻔﮑّﺮ ﻟﻌﻠّﮏ ﺗﺘّﺨﺬ ﺍﻻﻧﺼﺎﻑ ﻟﻨﻔﺴﮏ ﻣﻌﻴﻨﴼ‪.‬‬

‫ﺍﺯ ﺍﻳــﻦ ﺍﻣــﻮﺭ ﮔﺬﺷــﺘﻪ ﺩﻭ ﺟﻬــﺖ ﺩﺭ ﺍﻧﺴــﺎﻥ ﻣﻮﺟــﻮﺩ ﺟﻬﺘــﻰ ﺍﻟــﻰ ﺍﻪﻠﻟ ﻭ ﺟﻬﺘــﻰ ﺍﻟــﻰ ﻧﻔﺴــﻪ ﻭﻗﺘﻴﮑــﻪ ﻟﺤــﺎﻅ ﻋﻨﺎﻳــﺖ ﺑﺠﻬــﺖ ﺍﻭّﻝ ﻧــﺎﻇﺮ ﺫﮐــﺮ‬

‫ﻣﻴﻨﻤﺎﻳﺪ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻓﻮﻕ ﺁﻥ ﺩﺭ ﻋـﺎﻟﻢ ﺧﻠـﻖ ﻣﻮﺟـﻮﺩ ﻧـﻪ‪ .‬ﻳـﺎ ﻋﻨـﺪﻟﻴﺐ ﻋﻠﻴـﮏ ﺑﻬـﺎﺋﻰ ﺑﮕـﻮ ﺩﺭ ﺣﻀـﺮﺕ ﺍﺳـﻤﻌﻴﻞ ﺍﺑـﻦ ﺣﻀـﺮﺕ‬

‫ﻣﺘﻤﺴ ـﮏ ﻭ ﻣﺘﺸ ـ ّﺒﺜﻨﺪ ﺁﻥ ﺣﻀــﺮﺕ ﺍﻭ ﺭﺍ ﺍﻣــﺎﻡ ﻭ ﻭﺻــﻲ‬ ‫ﺻــﺎﺩﻕ ﭼــﻪ ﻣﻴﮕــﻮﺋﻰ ﺍﻳــﻦ ﻫﻤــﺎﻥ ﺍﺳــﻤﻌﻴﻞ ﺍﺳــﺖ ﮐــﻪ ﺣﻀــﺮﺍﺕ ﺍﺳــﻤﻌﻴﻠﻴّﻪ ﺑــﺎﻭ‬ ‫ّ‬ ‫ّ‬ ‫ﻓﺮﻣ ــﻮﺩ ﻭ ﺣﮑ ــﻢ ﺩﺭ ﺍﻳ ــﻦ ﻓﻘ ــﺮﻩ ﺛﺎﺑ ــﺖ ﺑﻌ ــﺪ ﻋ ــﺰﻟﺶ ﻧﻤﻮﺩﻧ ــﺪ ﻭ ﺍﻳ ــﻦ ﺳ ــﺒﺐ ﺍﺿ ــﻄﺮﺍﺏ ﺍﺻ ــﺤﺎﺏ ﺷ ــﺪ ﻭ ﺯﺭﺍﺭﻩ ﮐ ــﻪ ﺍﺯ ﺍﺟﻠّ ــﻪ ﺍﺻ ــﺤﺎﺏ ﺁﻥ‬ ‫ﺣﻀــﺮﺕ ﺑــﻮﺩ ﻋــﺮﺽ ﻧﻤــﻮﺩ ﺁﻳــﺎ ﻣﻴﺸــﻮﺩ ﺍﻣــﺎﻡ ﻋــﺰﻝ ﺷــﻮﺩ ﺩﺭ ﺟــﻮﺍﺏ ﻓﺮﻣﻮﺩﻧــﺪ ﺑــﺪﺍ ﺷــﺪ‪ .‬ﺭﺍﻭﻯ ﺍﻳــﻦ ﺣــﺪﻳﺚ ﮐﻠﻴﻨــﻰ ﻭ ﻣﻌﺘــﺮﺽ ﺯﺭﺍﺭﻩ ﻫــﺮ ﺩﻭ‬

‫ﻧﺰﺩ ﺍﺻﺤﺎﺏ ﺭﺟﺎﻝ ﻣﻮﺛّﻘﻨﺪ ﻗﻞ ﺍﻧﻈﺮﻭﺍ ﻟﺘﻌﺮﻓﻮﺍ ﻣﺎ ﻧﻄﻖ ﺑﻪ ﺍﻟﻘﻠﻢ ﺍﻻﻋﻠﻰ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻘـﺎﻡ ﺍﻟﻌﺰﻳـﺰ ﺍﻟﺒـﺪﻳﻊ‪ .‬ﺩﻳﮕـﺮ ﻣﻌﻠـﻮﻡ ﻭ ﻭﺍﺿﺤﺴـﺖ ﮐـﻪ‬

‫ﻣﻌﺮﺿــﻴﻦ ﻭ ﻣﻌﺘﺮﺿــﻴﻦ ﺩﺭ ﺍﻳــﻦ ﻣﻘــﺎﻡ ﭼــﻪ ﮔﻔﺘﻪﺍﻧــﺪ ﻣــﻨﻬﻢ ﻣــﻦ ﻗــﺎﻝ ﺍﮔــﺮ ﻗﺎﺑــﻞ ﻧﺒــﻮﺩ ﺍﺯ ﺍﻭّﻝ ﭼــﺮﺍ ﭘﻴﺸــﻮﺍﻯ ﺧﻠــﻖ ﻗــﺮﺍﺭ ﻓﺮﻣــﻮﺩ ﻭ ﺍﮔــﺮ ﻗﺎﺑــﻞ ﺑــﻮﺩ‬ ‫ﻋــﺰﻟﺶ ﭼــﺮﺍ ﻣﻘــﺎﻡ ﺍﻣــﺎﻡ ﻣﻘــﺎﻡ ﻫــﺪﺍﻳﺖ ﺧﻠﻘﺴــﺖ ﺩﺭ ﺭﺗﺒــﮥ ﺍﻭﻟــﻰ ﻭ ﺩﺭ ﻋﻘﻴــﺪﻩ ﺷــﻤﺎ ﺁﻥ ﺣﻀــﺮﺕ ﺩﺍﺭﺍﻯ ﻋﻠــﻮﻡ ﺍ ّﻭﻟــﻴﻦ ﻭ ﺁﺧــﺮﻳﻦ ﺍﺳــﺖ ﻟــﺬﺍ‬

‫ﻧﺒﺎﻳﺪ ﭼﻨﻴﻦ ﺍﻣﺮﻯ ﮐﻪ ﻣﺨﺎﻟﻒ ﻭ ﻣﻐﺎﻳﺮ ﺍﺳﺖ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﺷﻮﺩ‪ .‬ﺑﺎﺭﻯ ﺫﮐﺮ ﺍﻳﻦ ﻓﻘﺮﺍﺕ ﻧﻈﺮ ﺑﻌﻘﺎﻳﺪ ﺧﻮﺩ ﺁﻥ ﺣﺰﺑﺴـﺖ ﻳﺸـﻬﺪ ﺑـﺬﻟﮏ‬

‫ﮐــﻞّ ﻣﻨﺼـ ٍ‬ ‫ـﺎﻟﻢ ﻭﮐــﻞّ ﺻــﺎﺩﻕ ﺍﻣــﻴﻦ‪ .‬ﺩﺭ ﻫــﺮ ﺻــﻮﺭﺕ ﺟﻤﻌــﻰ ﺍﺯ ﻋﺒــﺎﺩ ﺩﺭ ﻫــﺮ ﻗــﺮﻥ ﻭ ﻋﺼــﺮﻯ ﺍﻋﺘــﺮﺍﺽ ﻣﻴﻨﻤﻮﺩﻧــﺪ‪ .‬ﺑﻌــﺪ ﺍﺯ ﻏــﺰﻭﮤ‬ ‫ـﻒ ﻭ ﮐــﻞّ ﻋـ ٍ‬

‫ﺍﺣﺪ ﺍﻋﺮﺍﺏ ﺍﻃﺮﺍﻑ ﺑﺘﻬﻨﻴﺖ ﻗﺮﻳﺶ ﺭﻓﺘﻨـﺪ ﺳـﻼﻗﻪ ﮐـﻪ ﺷـﻮﻫﺮ ﻭ ﭘﺴـﺮﺍﻧﺶ ﺩﺭ ﻣﺤﺎﺭﺑـﻪ ﮐﺸـﺘﻪ ﺷـﺪﻩ ﺑﻮﺩﻧـﺪ ﺑﺴـﻔﻴﺎﻥ ﮔﻔﺘـﻪ ﺍﮔـﺮ ﮐﺴـﻰ ﻗﺎﺗـﻞ‬

‫ﺷـﻮﻫﺮ ﻭ ﺍﻭﻻﺩ ﻣـﺮﺍ ﺑﮑﺸـﺪ ﺻـﺪ ﻧﻔـﺮ ﺷـﺘﺮ ﺑـﺎﻭ ﻣﻴـﺪﻫﻢ‪ .‬ﺍﺯ ﺍﻳـﻦ ﮐﻠﻤـﻪ ﻧـﺎﺭ ﻃﻤـﻊ ﻭ ﺣـﺮﺹ ﺩﺭ ﺳـﻔﻴﺎﻥ ﻣﺸـﺘﻌﻞ ﺍﺯ ﻣﮑّـﻪ ﻫﻔـﺖ ﺗـﻦ ﺍﺯ ﺍﻋﺮﺍﺑــﺮﺍ‬

‫ﻓﺮﺳــﺘﺎﺩ ﺩﺭ ﻣﺪﻳﻨــﻪ ﺧــﺪﻣﺖ ﺣﻀــﺮﺕ ﺭﺳــﻴﺪﻧﺪ ﻭ ﺑــﺮ ﺣﺴــﺐ ﻇــﺎﻫﺮ ﮐﺴــﺐ ﺍﺳــﻼﻡ ﻧﻤﻮﺩﻧــﺪ ﻭ ﻋــﺮﺽ ﮐﺮﺩﻧــﺪ ﻳــﺎ ﺭﺳــﻮﻝ ﺍﻪﻠﻟ ﺟﻤﻌــﻰ ﺍﺯ ﻣــﺎ‬

‫ﺑﺎﻳﻤﺎﻥ ﻓﺎﺋﺰ ﺷﺪﻧﺪ ﻭ ﺑﻮﺣﺪﺍﻧﻴّﺖ ﺣ ّـﻖ ﻭ ﺭﺳـﺎﻟﺖ ﺗـﻮ ﻣﻘـ ّﺮ ﻭ ﻣﻌﺘﺮﻓﻨـﺪ ﺍﺳـﺘﺪﻋﺎ ﺁﻧﮑـﻪ ﺑﻌﻀـﻰ ﺍﺯ ﺍﺻـﺤﺎﺑﺮﺍ ﺍﻣـﺮ ﻧﻤـﺎﺋﻰ ﺑـﺎ ﻣـﺎ ﺑﻴﺎﻳﻨـﺪ ﻭ ﺍﺣﮑـﺎﻡ‬

‫ﺍﻟﻬﻴــﺮﺍ ﺍﺯ ﺣــﻼﻝ ﻭ ﺣــﺮﺍﻡ ﺗﻠﻘــﻴﻦ ﻧﻤﺎﻳﻨــﺪ ﺍﺯ ﺟﻤﻠــﻪ ﻋﺎﺻــﻢ ﺭﺍ ﺑــﺎ ﺑﻌﻀــﻰ ﺩﻳﮕــﺮ ﻃﻠــﺐ ﻧﻤﻮﺩﻧــﺪ‪ .‬ﺣﻀــﺮﺕ ﻫــﻢ ﺍﺯ ﻣﻴــﺎﻥ ﺍﺻــﺤﺎﺏ ﺩﻩ ﺗــﻦ‬

‫ﺍﺧﺘﻴــﺎﺭ ﮐــﺮﺩﻩ ﻓﺮﻣــﺎﻥ ﺩﺍﺩ ﮐــﻪ ﺑــﺎ ﺁﻥ ﺟﻤﺎﻋــﺖ ﺑﻤﻴــﺎﻥ ﻗﺒﺎﺋــﻞ ﺷــﺪﻩ ﺗﻌﻠــﻴﻢ ﻗــﺮﺁﻥ ﻭ ﺷــﺮﺍﻳﻊ ﮐﻨﻨــﺪ‪ .‬ﻋﺎﺻــﻢ ﻭ ﻣــﻦ ﻣﻌــﻪ ﺣﺴــﺐﺍﻻﻣﺮ ﻋــﺎﺯﻡ ﺁﻥ‬

‫ﺗﻮﺟﻪ ﻭ ﻭﺭﻭﺩ ﻭﺍﺭﺩ ﺷﺪ ﺁﻧﭽﻪ ﮐﻪ ﺳـﺒﺐ ﺣـﺰﻥ ﺍﮐﺒـﺮ ﺷـﺪ ﺍﺯ ﺑـﺮﺍﻯ ﺍﻫـﻞ ﻳﺜـﺮﺏ ﻭ ﺑﻌﻀـﻰ ﺍﺯ ﻣﻨـﺎﻓﻘﻴﻦ ﺑﺸـﻤﺎﺗﺖ ﻗﻴـﺎﻡ‬ ‫ﺣﺪﻭﺩ ﺷﺪﻧﺪ ﻭ ﺑﻌﺪ ﺍﺯ ّ‬

‫ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺧﺪﺍﻯ ﻣﺤ ّﻤﺪ ﭼﺮﺍ ﺍﻭ ﺭﺍ ﺧﺒﺮ ﻧﺪﺍﺩ ﮐﻪ ﺍﻳﻦ ﺟﻤﻊ ﺑﻨﻔﺎﻕ ﻣﺴﻠﻤﺎﻧﻰ ﮔﺮﻓﺘﻨﺪ ﻭ ﺩﺭ ﺁﻧﭽﻪ ﻭﺍﻗـﻊ ﺷـﺪ ﺣﮑـﻢ ﺑـﺮ ﺟﻬـﻞ ﻭ ﻋـﺪﻡ ﻋﻠـﻢ‬

‫ﺁﻥ ﺣﻀــﺮﺕ ﻧﻤﻮﺩﻧــﺪ‪ .‬ﻳــﺎ ﺍ ّﻳﻬــﺎ ﺍﻟ ّﻨــﺎﻇﺮ ﺍﻟــﻰ ﺍﻟﻮﺟــﻪ ﻣﻌﺘــﺮﺽ ﻻﺯﺍﻝ ﺑــﻮﺩﻩ ﻭ ﺧﻮﺍﻫــﺪ ﺑــﻮﺩ‪ .‬ﻭ ﺩﺭ ﻳﮑﻤﻘــﺎﻡ ﻫــﻢ ﻧﻔــﺲ ﻣــﺬﮐﻮﺭ ﺑﺼــﺪﻕ ﺗﮑﻠّــﻢ‬

‫ﻧﻤــﻮﺩﻩ ﭼــﻪ ﮐــﻪ ﺍﻋﻤــﺎﻝ ﺍﻳــﻦ ﺣــﺰﺏ ﺩﺭ ﺍﻭّﻝ ﺍ ّﻳــﺎﻡ ﻧﻌــﻮﺫ ﺑــﺎﻪﻠﻟ ﻣﻨﮑــﺮ ﻓﻰﺍﻟﺤﻘﻴﻘــﻪ ﺍﻧﺴــﺎﻥ ﻧﻤﻴﺘﻮﺁﻧﺴــﺖ ﺣﻤــﻞ ﻧﻤﺎﻳــﺪ ﻭ ﻟﮑــﻦ ﺩﺭ ﺑــﺎﺭﻩ ﺍﻳــﻦ‬

‫ﻣﻈﻠﻮﻡ ﺑﺎﻧﺼﺎﻑ ﺗﮑﻠّﻢ ﻧﻨﻤـﻮﺩﻩ ﭼـﻪ ﮐـﻪ ﺁﻥ ﺟﻨـﺎﺏ ﻭ ﻣﻈـﺎﻫﺮ ﻋـﺪﻝ ﻭ ﺍﻧﺼـﺎﻑ ﻭ ﺻـﺪﻕ ﮔـﻮﺍﻫﻰ ﻣﻴﺪﻫﻨـﺪ ﮐـﻪ ﺍﻳـﻦ ﻣﻈﻠـﻮﻡ ﺑﻬ ّﻤـﺖ ﺗﻤـﺎﻡ ﺩﺭ‬

‫ﻟﻴــﺎﻟﻰ ﻭ ﺍ ّﻳــﺎﻡ ﺑﻌــﺪ ﺍﺯ ﻭﺭﻭﺩ ﻋــﺮﺍﻕ ﺑــﺎﺫﻥ ﺣﻀــﺮﺕ ﺳــﻠﻄﺎﻥ ﺑﺘﻬــﺬﻳﺐ ﻧﻔــﻮﺱ ﻭ ﺗﻄﻬﻴــﺮ ﺍﻓﺌــﺪﻩ ﻭ ﻗﻠــﻮﺏ ﺑﺮﺧﺎﺳــﺖ ﻭ ﺍﺯ ﻓﻀــﻞ ﻭ ﻋﻨﺎﻳــﺖ ﺣـ ّـﻖ‬ ‫ﺟﻞّ ﺟﻼﻟﻪ ﻧﺰﺍﻉ ﻭ ﻓﺴﺎﺩ ﻭ ﺟﺪﺍﻝ ﺭﺍ ﻣﻨﻊ ﻧﻤﻮﺩ ﻣﻨﻌﴼ ﻋﻈﻴﻤﴼ ﻓﻰﺍﻟﮑﺘﺎﺏ ﻭ ﻋﺒﺎﺩ ﺭﺍ ﺑﺎﻋﻤﺎﻝ ﻃﻴّﺒﻪ ﻭ ﺍﺧـﻼﻕ ﻣﺮﺿـﻴّﻪ ﺍﻣـﺮ ﻧﻤـﻮﺩﻳﻢ‪ .‬ﻗﺮﻳـﺐ‬

‫ﭼﻬﻞ ﺳﻨﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﺩﺭ ﻫﻴﭻ ﻣﺤﻞ ﻧﺎﺭ ﺣﺮﺏ ﻣﺸـﺘﻌﻞ ﻧﺸـﺪﻩ ﺑﻠﮑـﻪ ﺑﮑـﻮﺛﺮ ﻧﺼـﺎﻳﺢ ﺍﻟﻬـﻰ ﻭ ﺣﮑﻤـﺖ ﺭ ّﺑـﺎﻧﻰ ﻋﻠـﻰ ﻗـﺪﺭ ﻣﻘـﺪﻭﺭ ﺳـﮑﻮﻥ ﻭ‬

‫ﺧﺎﻣﻮﺷﻰ ﭘﺬﻳﺮﻓﺖ ﺍﻣﻴﺪ ﺁﻧﮑـﻪ ﺍﺯ ﺑﻌـﺪ ﺁﺛـﺎﺭ ﻓﺴـﺎﺩ ﻭ ﻧـﺰﺍﻉ ﻭ ﺟـﺪﺍﻝ ﺩﺭ ﻋـﺎﻟﻢ ﻧﻤﺎﻧـﺪ ﻧﺴـﺌﻞ ﺍﻪﻠﻟ ﺗﺒـﺎﺭﮎ ﻭ ﺗﻌـﺎﻟﻰ ﺍﻥ ﻳﺆﻟّـﻒ ﺑـﻴﻦ ﻗﻠـﻮﺑﻬﻢ ﻭ‬ ‫ﻳﺆﻳّﺪ ﻫﻢ ﻋﻠﻰ ﺗﻬﺬﻳﺐ ﻧﻔﻮﺱ ﺍﻟﻌﺒﺎﺩ ﻭ ﺍﺻﻼﺡ ﺍﻟﺒﻼﺩ ﺍﻧّﻪ ﻋﻠﻰ ﮐﻞّ ﺷﻰٍء ﻗﺪﻳﺮ‪[64] .‬‬

‫ﺣﻀ ــﺮﺕ ﻋﺒ ــﺪﺍﻟﺒﻬﺎء ﺩﺭ ﺭﺳ ــﺎﻟﻪ ﻣﺪﻧﻴ ــﻪ ﻳ ــﺎﺩ ﺁﻭﺭ ﻣ ــﻰ ﺷ ــﻮﻧﺪ ﮐ ــﻪ ﺑﺮﺧ ــﻰ ﺍﺯ ﺣ ــﻮﺍﺩﺙ ﺩﻭﺭﺍﻥ ﺣﻀ ــﺮﺕ ﺭﺳ ــﻮﻝ ﻓﻘ ــﻂ ﺑ ــﺮﺍﻯ ﺁﺯﺍﺩﻯ ﺍﻓ ــﺮﺍﺩ ﺍﺯ‬ ‫ﺗﻌﺼﺒﺎﺕ ﺑﻮﺩﻩ ‪ ،‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ‪:‬‬

‫ﺑﺎﻟﺼﻴﻦ( ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﻤﻮﺩﻩﺍﻧﺪ ؟‬ ‫" ﺁﻳﺎ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ ) ﺍﻃﻠﺒﻮﺍ ﺍﻟﻌﻠﻢ ﻭ ﻟﻮ ّ‬

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‫ﻭ ﺍﻳــﻦ ﻣﻌﻠــﻮﻡ ﺍﺳــﺖ ﮐــﻪ ﺍﻫــﻞ ﺻــﻴﻦ ﺩﺭ ﺩﺭﮔــﺎﻩ ﺍﺣــﺪﻳّﺖ ﺍﺯ ﻣﺮﺩﻭﺩﺗــﺮﻳﻦ ﻧــﺎﺱ ﻣﺤﺴــﻮﺏ ﭼــﻪ ﮐــﻪ ﻋﺒــﺪﮤ ﺍﺻــﻨﺎﻡ ﻭ ﻏﺎﻓــﻞ ﺍﺯ ﻋﺒﻮﺩ ّﻳــﺖ ﺧﺒﻴــﺮ‬ ‫ﺍﻗﻼ ﺍﺯ ﺍﻫﻞ ﮐﺘﺎﺏ ﻭ ﻣﻘـ ّﺮ ﻭ ﻣﻌﺘـﺮﻑ ﺑﻌﺰﻳـﺰ ﻭﻫّﺎﺑﻨـﺪ ﻭ ﺩﺭ ﺁﻳـﮥ ﻣﺒﺎﺭﮐـﮥ ) ﻭ ﻟﺘﺠـﺪﻥّ ﺃﻗـﺮﺑﻬﻢ ﻣـﻮ ّﺩﺓ ﻟﻠّـﺬﻳﻦ ﺁﻣﻨـﻮﺍ‬ ‫ّ‬ ‫ﻋﻼﻡ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺍﻫﻞ ﺍﻭﺭﻭﭖ ّ ً‬

‫ﺍﻟّــﺬﻳﻦ ﻗــﺎﻟﻮﺍ ﺍ ّﻧــﺎ ﻧﺼــﺎﺭﻯ ( ﻣﺼـ ّﺮﺡ ﭘــﺲ ﻃﻠــﺐ ﻋﻠــﻢ ﻭ ﻣﻌــﺎﺭﻑ ﺍﺯ ﻣﻤﺎﻟــﮏ ﺍ ّﻣــﺖ ﺍﻧﺠﻴــﻞ ﺟــﺎﺋﺰ ﻭ ﻣﻮﺍﻓــﻖﺗﺮ ﺍﺳــﺖ ‪ .‬ﺣــﺎﻝ ﭼﮕﻮﻧــﻪ ﺗﻌﻠّـﻢ ﺍﺯ‬ ‫ﻋﺒﺪﮤ ﺍﻭﺛﺎﻥ ﻣﻘﺒﻮﻝ ﻋﻨﺪ ﺍﻪﻠﻟ ﻭ ﺗﻌﻠّﻢ ﺍﺯ ﺍﻫﻞ ﮐﺘﺎﺏ‬

‫ﻣﺒﻐــﻮﺽ ﺩﺭﮔــﺎﻩ ﮐﺒﺮﻳﺎﺳــﺖ ؟ ﻭ ﻫﻤﭽﻨــﻴﻦ ﺩﺭ ﻏــﺰﻭﮤ ﺍﺣــﺰﺍﺏ ﺍﺑﻮﺳــﻔﻴﺎﻥ ﺑﻨــﻰ ﮐﻨﺎﻧــﻪ ﻭ ﺑﻨــﻰ ﻗﺤﻄــﺎﻥ ﻭ ﺑﻨــﻰ ﻗﺮﻳﻈــﮥ ﻳﻬــﻮﺩ ﺭﺍ ﺑــﺎ ﺧــﻮﺩ ﻣ ّﺘﻔــﻖ‬

‫ﻧﻤﻮﺩﻩ ﺑﺎ ﮐﺎﻓّﮥ ﻃﻮﺍﺋﻒ ﻗﺮﻳﺶ ﺑﺮ ﺍﻃﻔﺎء‬

‫ﺳﺮﺍﺝ ﺍﻟﻬﻰ ﮐـﻪ ﺩﺭ ﻣﺸـﮑﺎﺓ ﻳﺜـﺮﺏ ﺑﺮﺍﻓﺮﻭﺧﺘـﻪ ﺑـﻮﺩ ﻗﻴـﺎﻡ ﻧﻤﻮﺩﻧـﺪ ‪ .‬ﻭ ﭼـﻮﻥ ﺩﺭ ﺁﻧﺰﻣـﺎﻥ ﺍﺭﻳـﺎﺡ ﺍﻣﺘﺤـﺎﻥ ﻭ ﺍﻓﺘﺘـﺎﻥ ﺍﺯ ﻫـﺮ ﺟﻬـﺖ ﺑﻘـﻮّﮤ ﺷـﺪﻳﺪﻩ‬

‫ﺩﺭ ﻫﺒــﻮﺏ ﺑــﻮﺩ ﺑﻘﻮﻟــﻪ ﺗﻌــﺎﻟﻰ )ﺍﻟــﻢ ﺃﺣﺴــﺐ ﺍﻟ ّﻨــﺎﺱ ﺃﻥ ﻳﺘﺮﮐــﻮﺍ ﺍﻥ ﻳﻘﻮﻟــﻮﺍ ﺁﻣ ّﻨــﺎ ﻭ ﻫــﻢ ﻻﻳﻔﺘﻨــﻮﻥ ( ﻭ ﻣــﺆﻣﻨﻴﻦ ﻗﻠﻴــﻞ ﻭ ﺍﻋــﺪﺍ ﺑﻬﺠــﻮﻡ ﻋﻤــﻮﻣﻰ‬ ‫ﺑﺮﺧﺎﺳﺘﻪ ﺧﻮﺍﺳﺘﻨﺪ ﮐﻪ ﺁﻓﺘﺎﺏ ﻣﺸﺮﻕ ﺣﻘﻴﻘﺖ ﺭﺍ ﺑﻐﺒﺎﺭ ﻇﻠﻢ ﻭ ﺟﻮﺭ ﺗﻴـﺮﻩ ﮔﺮﺩﺍﻧﻨـﺪ ﺣﻀـﺮﺕ ﺳـﻠﻤﺎﻥ ﺑﺤﻀـﻮﺭ ﻣﻄﻠـﻊ ﻭﺣـﻰ ﺍﻟﻬـﻰ ﻭ ﻣﻬـﺒﻂ‬

‫ﺗﺠﻠّﻴــﺎﺕ ﻓــﻴﺾ ﻧﺎﻣﺘﻨــﺎﻫﻰ ﺣﺎﺿــﺮ ﻋــﺮﺽ ﻧﻤــﻮﺩ ﮐــﻪ ﺩﺭ ﻣﻤﺎﻟــﮏ ﻓﺮﺳ ـﻴّﻪ ﺑﺠﻬــﺖ ﻣﺤﺎﻓﻈــﺖ ﻭ ﺻــﻴﺎﻧﺖ ﺧــﻮﺩ ﺍﺯ ﺍﻋــﺪﺍ ﺑــﺎﻃﺮﺍﻑ ﻣﻤﻠﮑــﺖ‬

‫ﺣﻔــﺮ ﺧﻨــﺪﻕ ﻧﻤﺎﻳﻨــﺪ ﻭ ﺍﻳــﻦ ﺑﺠﻬــﺖ ﻣﺤﺎﻓﻈــﻪ ﺍﺯ ﻫﺠــﻮﻡ ﺑﻐﺘــﻰ ﺑﺴــﻴﺎﺭ ﻣﻮﺍﻓــﻖ ﻭ ﻣﻔﻴــﺪ ‪ .‬ﺁﻳــﺎ ﺁﻥ ﻣﻨﺒــﻊ ﻋﻘــﻞ ﮐﻠّــﻰ ﻭ ﻣﻌــﺪﻥ ﺣﮑﻤــﺖ ﻭ ﻋﻠــﻢ‬

‫ﻣﻮﺣـﺪﻳﻦ ﺭﺍ‬ ‫ﺍﻟﻬﻰ ﻓﺮﻣﻮﺩﻧﺪ ﮐـﻪ ﺍﻳـﻦ ﺍﺯ ﻋـﺎﺩﺍﺕ ﻣﻤﺎﻟـﮏ ﺷـﺮﮐﻴّﻪ ﮐﻔﺮ ّﻳـﮥ ﻣﺠـﻮﺱ ﺍﺳـﺖ ﻭ ﺍﻫـﻞ ﺗﻮﺣﻴـﺪ ﺭﺍ ﺍ ّﺗﺒـﺎﻉ ﺟـﺎﺋﺰ ﻧـﻪ ﻭ ﻳـﺎ ﺁﻧﮑـﻪ ﺟﻤﻴـﻊ ّ‬ ‫ﺳﺮﻳﻌﴼ ﺑﺤﻔﺮ ﺧﻨﺪﻕ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﺣﺘّﻰ ﺑﻨﻔﺲ ﻣﺒﺎﺭﮎ ﺁﻟﺖ ﺣﻔﺮ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﻭ ﺑﻤﻌﺎﻭﻧـﺖ ﺍﺻـﺤﺎﺏ ﻭ ﺍﺣﺒـﺎﺏ ﻗﻴـﺎﻡ ﻓﺮﻣﻮﺩﻧـﺪ ؟ ﻭ ﺍﺯ ﺍﻳـﻦ‬

‫ﮔﺬﺷﺘﻪ ﺩﺭ ﮐﺘﺐ ﮐﺎ ّﻓﮥ ﻓﺮﻕ ﺍﺳﻼﻣﻴّﻪ ﺍﺯ ﺗﻮﺍﺭﻳﺦ ﻭ ﻏﻴﺮﻩ‬

‫ﮐــﻪ ﻋﻠﻤــﺎﻯ ﻋﻈــﺎﻡ ﻭ ﻣــﻮ ّﺭﺧﻴﻦ ﻓﺨــﺎﻡ ﺗﺼــﻨﻴﻒ ﻧﻤﻮﺩﻩﺍﻧــﺪ ﻣــﺬﮐﻮﺭ ﮐــﻪ ﺑﻌــﺪ ﺍﺯ ﻃﻠــﻮﻉ ﻧ ّﻴــﺮ ﺁﻓــﺎﻕ ﺍﺯ ﻣﺸــﺮﻕ ﺣﺠــﺎﺯ ﮐــﻪ ﻓــﻰ ﺍﻟﺤﻘﻴﻘــﻪ ﺍﺯ ﺃﺷ ـﻌّﮥ‬ ‫ﺳﺎﻃﻌﻪﺍﺵ ﻫﻴﺌﺖ ﻋﻤﻮﻣﻴّﮥ ﺍﻣﮑﺎﻥ ﻣﺴﺘﻨﻴﺮ ﻭ ﺗﻐﻴﻴـﺮ ﻭ ﺗﺒـﺪﻳﻞ ﮐﻠّـﻰ ﺩﺭ ﺍﺭﮐـﺎﻥ ﻋـﺎﻟﻢ ﺑﻨـﺰﻭﻝ ﺷـﺮﻳﻌﺖ ﺟﺪﻳـﺪﮤ ﺍﻟﻬ ّﻴـﻪ ﻭ ﺗﺄﺳـﻴﺲ ﻣﺒـﺎﻧﻰ ﺣﮑـﻢ‬

‫ﻣﻘﺪﺳــﮥ ﺳــﻤﺎﺋﻴّﻪ ﺩﺭ ﺑﻌﻀــﻰ ﺍﺣﮑــﺎﻡ ﻣﻄــﺎﺑﻖ ﻋــﺎﺩﺍﺕ ﻣﺄﻟﻮﻓــﮥ ﺃﻫــﻞ ﺟﺎﻫﻠ ّﻴــﻪ ﻧــﺎﺯﻝ ﺷــﺪ ‪ .‬ﺍﺯ ﺁﻧﺠﻤﻠــﻪ ﺣﺮﻣــﺖ ﻭ‬ ‫ﺭ ّﺑﺎﻧ ّﻴــﻪ ﭘﻴــﺪﺍ ﺷــﺪ ﺷــﺮﻳﻌﺖ ّ‬ ‫ﺭﻋﺎﻳﺖ ﺍﺷﻬﺮ ﺣﺮﺍﻡ ﻭ ﺣﺮﻣـﺖ ﺍﮐـﻞ ﻟﺤـﻢ ﺧﻨﺰﻳـﺮ ﻭ ﺍﻋﺘﺒـﺎﺭ ﺷـﻬﻮﺭ ﻗﻤﺮ ّﻳـﻪ ﻭ ﺍﺳﻤﺎﺋﺸـﺎﻥ ﻭ ﻏﻴـﺮ ﺍﺯ ﺍﻳـﻦ ﺍﻣـﻮﺭ ﮐﺜﻴﺮﻩﺍﻳﺴـﺖ ﮐـﻪ ﺑﻌﻴﻨـﻪ ﻭ ﺑﻌﺒﺎﺭﺗـﻪ‬

‫ﺍﺯ ﮐﺘﺐ ﻧﻘﻞ ﻣﻴﺸﻮﺩ ) ﻭ ﮐﺎﻧﺖ ﺍﻟﺠﺎﻫﻠﻴّﺔ ﺗﻔﻌـﻞ ﺍﺷـﻴﺎء ﺟـﺎءﺕ ﺷـﺮﻳﻌﺔ ﺍﻻﺳـﻼﻡ ﺑﻬـﺎ ﻓﮑـﺎﻧﻮﺍ ﻻﻳﻨﮑﺤـﻮﻥ ﺍﻻ ّﻣﻬـﺎﺕ ﻭ ﺍﻟﺒﻨـﺎﺕ ﻭ ﮐـﺎﻥ ﺃﻗـﺒﺢ‬ ‫ﻳﺤﺠ ـﻮﻥ ﺍﻟﺒﻴ ــﺖ ﻭ ﻳﻌﺘﻤ ــﺮﻭﻥ ﻭ‬ ‫ﺍﻟﻀ ـﻴﺰﻥ ﻭ ﮐ ــﺎﻧﻮﺍ‬ ‫ّ‬ ‫ﺍﻟﺠﻤــﻊ ﺑ ــﻴﻦ ﺍﻻﺧﺘــﻴﻦ ﻭ ﮐ ــﺎﻧﻮﺍ ﻳﻌﻴﺒــﻮﻥ ﺍﻟﻤﺘ ــﺰ ّﻭﺝ ﺑ ــﺎﻣﺮﺃﺓ ﺃﺑﻴــﻪ ﻭ ﻳﺴ ــﻤﻮﻧﻪ ّ‬ ‫ﺷــﻰء ﻋﻨ ــﺪﻫﻢ ّ‬

‫ﻳﺤﺮﻣــﻮﻥ ﻭ ﻳﻄﻮﻓــﻮﻥ ﻭ ﻳﺴــﻌﻮﻥ ﻭ ﻳﻘﻔــﻮﻥ ﺍﻟﻤﻮﺍﻗــﻒ ﮐﻠّﻬــﺎ ﻭ ﻳﺮﻣــﻮﻥ ﺍﻟﺠﻤــﺎﺭ ﻭ ﮐــﺎﻧﻮﺍ ﻳﮑﺒﺴــﻮﻥ ﻓــﻰ ﮐــﻞّ ﺛﻼﺛــﺔ ﺍﻋــﻮﺍﻡ ﺷــﻬﺮﴽ ﻭ ﻳﻐﺘﺴــﻠﻮﻥ ﻣــﻦ‬ ‫ﺍﻟﺴﻮﺍﮎ ﻭ ﺗﻘﻠﻴﻢ ﺍﻻﻇﻔﺎﺭ ﻭ ﻧﺘﻒ ﺍﻻﺑـﻂ ﻭ ﮐـﺎﻧﻮﺍ ﻳﻘﻄﻌـﻮﻥ ﻳـﺪ‬ ‫ﺍﻟﺠﻨﺎﺑﺔ ﻭ ﮐﺎﻧﻮﺍ ﻳﺪﺍﻭﻣﻮﻥ ﻋﻠﻰ ﺍﻟﻤﻀﻤﻀﺔ ﻭ ﺍﻻﺳﺘﻨﺸﺎﻕ ﻭ ﻓﺮﻕ ﺍﻟ ّﺮﺃﺱ ﻭ ّ‬

‫ﺍﻟﺴﺎﺭﻕ ﺍﻟﻴﻤﻨﻰ (‪ ..‬ﺣﺎﻝ ﻧﻌﻮﺫ ﺑﺎﻪﻠﻟ ﻣﻴﺘﻮﺍﻥ ﺑﺨﺎﻃﺮ ﺁﻭﺭﺩ ﮐﻪ ﭼﻮﻥ ﺩﺭ ﺑﻌﻀﻰ ﺍﺣﮑـﺎﻡ ﺷـﺮﻳﻌﺖ ﻏـ ّﺮﺍ )ﺍﺳـﻼﻡ( ﺑـﺎ ﻋـﺎﺩﺍﺕ ﺍﻫـﻞ ﺟﺎﻫﻠ ّﻴـﻪ ﮐـﻪ‬ ‫ّ‬ ‫ﻣﻄﺮﻭﺩ ﺟﻤﻴﻊ ﻃﻮﺍﺋﻒﺍﻧﺪ ﻭﺟﻪ‬

‫ﻣﺸـﺎﺑﻬﺖ ﺩﺍﺭﺩ ﻧﻘﺼــﻰ ﻭﺍﺭﺩ ﺍﺳــﺖ ﻭ ﻳــﺎ ﺧــﻮﺩ ﺗﺼـ ّﻮﺭ ﻣﻴﺘــﻮﺍﻥ ﮐــﺮﺩ ﮐــﻪ ﺍﺳــﺘﻐﻔﺮ ﺍﻪﻠﻟ ﺣـ ّـﻖ ﻏﻨـﻲ ﻣﻄﻠــﻖ ﺍ ّﺗﺒــﺎﻉ ﺁﺭﺍء ﮐﻔﺮ ّﻳــﻪ ﻓﺮﻣــﻮﺩﻩ ؟ ﺣﮑﻤــﺖ‬ ‫ّ‬ ‫ﺑﺎﻟﻐــﮥ ﺍﻟﻬ ّﻴــﻪ ﺑﺴــﻴﺎﺭ ‪ .‬ﺁﻳــﺎ ﺍﺯ ﻗــﺪﺭﺕ ﺣــﻖ ﺑﻌﻴــﺪ ﻭ ﻣﻤﺘﻨــﻊ ﺑــﻮﺩ ﮐــﻪ ﺷــﺮﻳﻌﺖ ﻣﺒﺎﺭﮐــﻪ ﺭﺍ ﻣــﻦ ﺩﻭﻥ ﻣﺸــﺎﺑﻬﺖ ﻋــﺎﺩﺗﻰ ﺍﺯ ﻋــﺎﺩﺍﺕ ﺍﻣــﻢ ﺟﺎﻫﻠ ّﻴــﻪ‬

‫ﺗﻌﺼــﺒﺎﺕ ﺟﺎﻫﻠ ّﻴــﻪ ﺁﺯﺍﺩ ﺷــﻮﻧﺪ ﻭ ﺍﻳــﻦ ﺍﻗــﻮﺍﻟﻰ ﺭﺍ ﮐــﻪ ﺍﻟﻴــﻮﻡ‬ ‫ﻧــﺎﺯﻝ ﻓﺮﻣﺎﻳــﺪ ؟ ﺑﻠﮑــﻪ ﻣﻘﺼــﻮﺩ ﺍﺯ ﺍﻳــﻦ ﺣﮑﻤــﺖ ﮐﻠّ ّﻴــﻪ ﺍﻳــﻦ ﺑــﻮﺩ ﮐــﻪ ﻋﺒــﺎﺩ ﺍﺯ ﻗﻴــﻮﺩ ّ‬ ‫ﻭﺳــﻴﻠﮥ ﺗﺨــﺪﻳﺶ ﺍﺫﻫــﺎﻥ ﻭ ﺗﺸــﻮﻳﺶ ﻭﺟــﺪﺍﻥ ﺑﻴﭽﺎﺭﮔــﺎﻥ ﻧﻤــﻮﺩﻩ ﺑــﺮ ﺯﺑــﺎﻥ ﻧﺮﺍﻧﻨــﺪ ‪ .‬ﻭﻟﮑــﻦ ﺑﻌﻀــﻰ ﺍﺯ ﻧﻔــﻮﺱ ﮐــﻪ ﺍﺯ ﺣﻘــﺎﺋﻖ ﮐﺘــﺐ ﺍﻟﻬ ّﻴــﻪ ﻭ‬

‫ﺟﻮﺍﻣﻊ ﺻﺤﻒ ﻧﻘﻠ ّﻴﻪ ﻭ ﺗﺎﺭﻳﺨﻴّﻪ ﮐﻤﺎ ﻫﻰ ّ‬ ‫ﺍﻃﻼﻉ ﻧﺪﺍﺭﻧﺪ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ ﮐﻪ ﺍﻳﻦ ﮐﻴﻔﻴّﺎﺕ ﻭ ﻋﺎﺩﺍﺕ ﺍﺯ ﺳـﻨﻦ ﺟﻠﻴﻠـﻪ ﺣﻀـﺮﺕ ﺧﻠﻴـﻞ ﻋﻠﻴـﻪ‬ ‫ﺍﻟﺴــﻼﻡ ﺍﺳــﺖ ﻭ ﺩﺭ ﻣﻴــﺎﻥ ﺍﻗــﻮﺍﻡ ﺟﺎﻫﻠ ّﻴــﻪ ﺑــﺎﻗﻰ ﻭ ﺑــﺮ ﻗــﺮﺍﺭ ﺑــﻮﺩ ﻭ ﺩﺭ ﻣــﺪﻟﻮﻝ ﺁﻳــﮥ ﻣﺒﺎﺭﮐــﮥ ) ﺍ ّﺗﺒــﻊ ﻣﻠّــﺔ ﺍﺑــﺮﺍﻫﻴﻢ ﺣﻨﻴﻔــﴼ ( ﺩﺍﺧــﻞ ‪ .‬ﻟﮑــﻦ ﺩﺭ‬ ‫ّ‬

‫ﺟﻤﻴـﻊ ﮐﺘــﺐ ﻭ ﺻـﺤﻒ ﻓــﺮﻕ ﺍﺳـﻼﻣﻴّﻪ ﺍﻳــﻦ ﻣﺴـﻠّﻢ ﻭ ﻣـﺬﮐﻮﺭ ﺍﺳــﺖ ﮐـﻪ ﺍﺣﺘــﺮﺍﻡ ﺍﺷـﻬﺮ ﺣــﺮﺍﻡ ﻭ ﺍﻋﺘﺒــﺎﺭ ﺍﺷـﻬﺮ ﻗﻤﺮ ّﻳــﻪ ﻭ ﻗﻄـﻊ ﻳﻤــﻴﻦ ﺳــﺎﺭﻕ ﺍﺯ‬

‫ﺍﻟﺴـﻼﻡ ﺩﺭ ﺍﻭ‬ ‫ﺍﻟﺴـﻼﻡ ﻧﻴﺴـﺖ ﻭ ﺍﺯ ﺍﻳـﻦ ﮔﺬﺷـﺘﻪ ﺍﻻٓﻥ ﮐﺘـﺎﺏ ﺗـﻮﺭﺍﺓ ﻣﻮﺟـﻮﺩ ﻭ ﺷـﺮﻳﻌﺖ ﺣﻀـﺮﺕ ﺍﺑـﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ ّ‬ ‫ﺳﻨﻦ ﺣﻀـﺮﺕ ﺧﻠﻴـﻞ ﻋﻠﻴـﻪ ّ‬ ‫ﻣﺬﮐﻮﺭ ﻣﺮﺍﺟﻌﺖ ﮐﻨﻨﺪ ﺍﮔﺮ ﺑﺘﻔﺼﻴﻞ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺑﭙﺮﺩﺍﺯﻳﻢ ﺍﺯ ﻣﻘﺼﻮﺩ ﺍﺻﻠﻰ ﺗﺄﻟﻴﻒ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺑﺎﺯﻣﺎﻧﻴﻢ ﻟﺬﺍ ﺍﺧﺘﺼﺎﺭ ﺍﻭﻟﻰ" ]‪[65‬‬

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‫ﺭﺳﺎﻟﻪ ﺣﺎﺿﺮ ﺭﺍ ﺑﺎ ﺑﻴﺎﻧﻰ ﺍﺯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﻰ ﺭﺳﺎﻧﻴﻢ ﺗﺎ ﻓﺮﺍﺧﻮﺭﻯ ﺷﻮﺩ ﺟﻬـﺖ ﺗﺎﻣـﻞ ‪ ،‬ﺑـﺎﺭﻯ ﺗـﺎﻣﻠﻰ ﻋﻤﻴـﻖ ﺑـﺎ ﻭﺟـﺪﺍﻧﻰ‬ ‫ﺁﮔﺎﻩ ﻭ ﺑﻴﺪﺍﺭ ﮐﻪ ﺍﻣﻴﺪ ﺍﺳﺖ ﻳﺮ ﻣﻨﺰﻝ ﻣﻘﺼﻮﺩ ﺭﺍ ﺩﺭ ﭘﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ‪.‬‬ ‫ﻗﻮﻟﻪ ﺍﻟﺠﻤﻴﻞ‬

‫ﻼ ﺍﺯ ﺍﻭﺭﻭﭖ ﻣﻠــﻮﮎ ﻭ ﺳــﺮﺩﺍﺭﺍﻥ ﻭ ﺳــﺮﺍﻣﺪﺍﻥ‬ ‫" ﺍﺯ ﺍﺑﺘــﺪﺍﻯ ﺗــﺎﺭﻳﺦ ﭼﻬــﺎﺭ ﺻـﺪ ﻭ ﻧــﻮﺩ ﻫﺠــﺮﻯ ﺗــﺎ ﺳــﻨﻪ ﺷﺸﺼــﺪ ﻭ ﻧــﻮﺩ ﻭ ﺳــﻪ ﻫﺠــﺮﻯ ﻣ ّﺘﺼـ ً‬

‫ﺑﺒ ّﺮ ّﻳــﺔ ﺍﻟﺸّ ــﺎﻡ ﻭ ﻣﺼــﺮ ﺗــﺮ ّﺩﺩ ﻣﻴﻨﻤﻮﺩﻧــﺪ ﻭ ﭼــﻮﻥ ﻋﺎﻗﺒــﺖ ﺟﻤﻴــﻊ ﻣﺮﺍﺟﻌــﺖ ﻧﻤﻮﺩﻧــﺪ ﺩﺭ ﻣـ ّـﺪﺕ ﺩﻭﻳﺴــﺖ ﺳــﺎﻝ ﻭ ﮐﺴــﺮﻯ ﺁﻧﭽــﻪ ﺍﺯ ﺳﻴﺎﺳــﺖ ﻭ‬ ‫ﻣــﺪﻧﻴّﺖ ﻭ ﻣﻌــﺎﺭﻑ ﻭ ﻣــﺪﺍﺭﺱ ﻭ ﻣﮑﺎﺗــﺐ ﻭ ﻋــﺎﺩﺍﺕ ﻭ ﺭﺳــﻮﻡ ﻣﺴﺘﺤﺴــﻨﻪ ﻣﻤﺎﻟــﮏ ﺍﺳــﻼﻣﻴّﻪ ﻣﺸــﺎﻫﺪﻩ ﮐﺮﺩﻧــﺪ ﺑﻌــﺪ ﺍﻟﻤﺮﺍﺟﻌــﻪ ﺩﺭ ﺍﻭﺭﻭﭖ‬

‫ﺗﺄﺳﻴﺲ ﻧﻤﻮﺩﻧﺪ ﻣﺒـﺪﺍ ﺗﻤ ّـﺪﻥ ﺍﻭﺭﻭﭖ ﺍﺯ ﺁﻥ ﺯﻣﺎﻧﺴـﺖ ‪ .‬ﺍﻯ ﺍﻫـﻞ ﺍﻳـﺮﺍﻥ ﺗﮑﺎﺳـﻞ ﻭ ﺗﺮﺍﺧـﻰ ﺗـﺎ ﮐـﻰ ﻣﺘﺒـﻮﻉ ﻭ ﻣﻄـﺎﻉ ﮐـﻞّ ﺁﻓـﺎﻕ ﺑﻮﺩﻳـﺪ ﺣـﺎﻝ‬ ‫ﺗﻤﺪﻥ ﺟﻬﺎﻧﻴﺎﻥ ﺑﻮﺩﻳﺪ‬ ‫ﭼﮕﻮﻧﻪ ﺍﺯ ﻋ ّﺰ ﻗﺒﻮﻝ ﺑﺎﺯ ﻣﺎﻧﺪﻩ ﺩﺭ ﺯﺍﻭﻳﮥ ﺧﻤﻮﻝ ﺧﺰﻳﺪﻩﺍﻳﺪ ؟ ﻣﻨﺸﺄ ﻣﻌﺎﺭﻑ ﻭ ﻣﺒﺪﺃ ّ‬

‫ﺍﮐﻨﻮﻥ ﭼﮕﻮﻧـﻪ ﺍﻓﺴـﺮﺩﻩ ﻭ ﻣﺨﻤـﻮﺩ ﻭ ﭘﮋﻣـﺮﺩﻩ ﮔﺸـﺘﻪﺍﻳﺪ ؟ ﺳـﺒﺐ ﻧﻮﺭﺍﻧ ّﻴـﺖ ﺁﻓـﺎﻕ ﺑﻮﺩﻩﺍﻳـﺪ ﺣـﺎﻝ ﭼﮕﻮﻧـﻪ ﺩﺭ ﻇﻠﻤـﺎﺕ ﻏﻔﻠـﺖ ﻭ ﮐﺴـﺎﻟﺖ ﺑـﺎﺯ‬ ‫ﻣﺎﻧﺪﻩﺍﻳــﺪ ؟ ﭼﺸــﻢ ﺑﺼــﻴﺮﺕ ﺭﺍ ﺑــﺎﺯ ﻭ ﺍﺣﺘﻴﺎﺟــﺎﺕ ﺣﺎﻟ ّﻴــﮥ ﺧــﻮﺩ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎﺋﻴــﺪ ﮐﻤــﺮ ﻫ ّﻤــﺖ ﻭ ﻏﻴــﺮﺕ ﺑــﺮ ﺑﻨﺪﻳــﺪ ﻭ ﺩﺭ ﺗــﺪﺍﺭﮎ ﻭﺳــﺎﺋﻂ‬

‫ﻣﻌﺎﺭﻑ ﻭ ﻣﺪﻧﻴّﺖ ﺑﮑﻮﺷﻴﺪ ‪ .‬ﺁﻳﺎ ﺳﺰﺍﻭﺍﺭﺳﺖ ﮐـﻪ ﻃﻮﺍﺋـﻒ ﻭ ﻗﺒﺎﺋـﻞ ﺍﺟﺎﻧـﺐ ﻓﻀـﺎﺋﻞ ﻭ ﻣﻌـﺎﺭﻑ ﺭﺍ ﺍﺯ ﺁﺛـﺎﺭ ﺍﺳـﻼﻑ ﻭ ﺍﺟـﺪﺍﺩ ﺷـﻤﺎ ﺍﻗﺘﺒـﺎﺱ‬

‫ﻼ ﻭ ﻧﻬـﺎﺭﴽ ﺩﺭ ﺗﺸـ ّﺒﺚ ﻭﺳـﺎﺋﻞ‬ ‫ﻧﻤﺎﻳﻨﺪ ﻭ ﺷﻤﺎ ﮐﻪ ﺍﻭﻻﺩ ﻭ ﻭﺍﺭﺛﻴﺪ ﻣﺤﺮﻭﻡ ﺑﻤﺎﻧﻴﺪ ؟ ﺁﻳﺎ ﺍﻳﻦ ﭘﺴﻨﺪﻳﺪﻩ ﺍﺳﺖ ﮐﻪ ﻫﻤﺴـﺎﻳﮕﺎﻥ ﻭ ﻣﺠـﺎﻭﺭﺍﻥ ﻟـﻴ ً‬

‫ﺗﻌﺼـ ـﺐ ﺟﺎﻫﻠ ّﻴ ــﻪ ﺑﻤﻀ ــﺎﺩﺩﺕ ﻭ ﻣﻨﺎﺯﻋـ ـﺖ ﻭ ﻫ ــﻮﻯ ﻭ ﻫ ــﻮﺱ ﺧ ــﻮﺩ ﻣﺸ ــﻐﻮﻝ‬ ‫ﺗﺮ ّﻗ ــﻰ ﻭ ﻋـ ـ ّﺰﺕ ﻭ ﺳ ــﻌﺎﺩﺕ ﺑﺠ ــﺎﻥ ﻭ ﺩﻝ ﺑﮑﻮﺷ ــﻨﺪ ﻭ ﺷ ــﻤﺎ ﺍﺯ ّ‬

‫ﮔﺮﺩﻳﺪ ؟ ﻭ ﺁﻳﺎ ﺍﻳﻦ ﻣﻤﺪﻭﺡ ﻭ ﻣﺤﻤﻮﺩ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺫﮐﺎء ﻓﻄـﺮﻯ ﻭ ﺍﺳـﺘﻌﺪﺍﺩ ﻃﺒﻴﻌـﻰ ﻭ ﻓﻄﺎﻧـﺖ ﺧﻠﻘ ّﻴـﻪ ﺭﺍ ﺩﺭ ﮐﺴـﺎﻟﺖ ﻭ ﺑﻄﺎﻟـﺖ ﺻـﺮﻑ‬ ‫ﻭ ﺿﺎﻳﻊ ﻧﻤﺎﺋﻴﺪ ؟ ﺑﺎﺯ ﺍﺯ ﻣﻘﺼﺪ ﺩﻭﺭ ﺍﻓﺘﺎﺩﻳﻢ ‪[66]" ...‬‬

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‫ﺣﺮﻑ ﺁﺧﺮ‬

‫" ﺍﺳﺘﻌﻴﺬﻭﺍ ﺑﺎﻪﻠﻟ ﻳﺎﻣﻌﺸﺮ ﺍﻟﻌﻠﻤﺎء ﻭ ﻻ ﺗﺠﻌﻠﻮﺍ ﺍﻧﻔﺴﮑﻢ ﺣﺠﺎﺑﴼﺑﻴﻨﻰ ﻭ ﺑﻴﻦ ﺧﻠﻘﻰ ‪ ...‬ﺍﻳّﺎﮐﻢ ﺃﻥ ﻳﻤﻨﻌﮑﻢ ﺫﮐﺮ ﺍﻟﻨّﺒﻲ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨّﺒﺄ‬ ‫ّ‬ ‫ﺍﻻٔﻋﻈﻢ ﺍﻭ ﺍﻟﻮﻻﻳﺔ ﻋﻦ ﻭﻻﻳﺔ ﺍﻪﻠﻟ ﺍﻟﻤﻬﻴﻤﻦ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ ‪ .‬ﻗﺪ ﺧﻠﻖ ﮐﻞّ ﺍﺳﻢ ﺑﻘﻮﻟﻪ ﻭ ﻋﻠّﻖ ﮐﻞّ ﺃﻣﺮ ﺑﺄﻣﺮﻩ ‪ ...‬ﻫﺬﺍ ﺃﻣﺮ ﺍﺿﻄﺮﺏ ﻣﻨﻪ ﻣﺎ‬ ‫ﻋﻨﺪﮐﻢ ﻣﻦ ﺍﻻٔﻭﻫﺎﻡ ﻭ ﺍﻟﺘّﻤﺎﺛﻴﻞ ‪" .‬‬

‫ﻋﻠﻤﺎﻯ ﺍﺳﻼﻡ ﺭﺍ ﻧﺼﻴﺤﺖ ﻣﻰ ﻧﻤﺎﻳﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﻣﺎﻧﻨﺪ ﺣﺠﺎﺏ ﻣﻴﺎﻥ ﺍﻭ ﻭ ﻣﺮﺩﻣﺎﻥ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ ﻭ ﻣﺒﺎﺩﺍ ﮐﻠﻤﻪ ﻧﺒﻲ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﻧﺒﺄ ﻋﻈﻴﻢ‬

‫ّ‬

‫ﺑﺎﺯﺩﺍﺭﺩ ﻭ ﻳﺎ ﺍﻣﺮ ﻭﻻﻳﺖ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﻭﻻﻳﺖ ﺧﺪﺍﻭﻧﺪ ﻗﺪﻳﺮ ﻣﻨﻊ ﻧﻤﺎﻳﺪ ‪ .‬ﺯﻳﺮﺍ ﻫﺮ ﺍﺳﻤﻰ ﺑﻪ ﻗﻮﻝ ﺍﻭ ﺧﻠﻖ ﺷﺪﻩ ﻭ ﻫﺮ ﺍﻣﺮﻯ ﺑﻪ ﺍﻣﺮ ﺍﻭ‬ ‫ﻭﺍﺑﺴﺘﻪ ﻭ ﻣﻨﻮﻁ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪.‬ﺍﻳﻦ ﻫﻤﺎﻥ ﺍﻣﺮﻯ ﺍﺳﺖ ﮐﻪ ﺑﻮﺍﺳﻄﻪ ﺁﻥ ﺑﺖﻫﺎﻯ ﻭﻫﻢ ﻭ ﮔﻤﺎﻥ ﺷﻤﺎ ﻣﻀﻄﺮﺏ ﻭ ﭘﺮﻳﺸﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﻨﺪ ‪.١٦٧‬‬

‫‪55‬‬


‫ﻣﻨﺎﺑﻊ ﻭ ﻣﺮﺍﺟﻊ‬ ‫‪.1‬‬

‫ﺯﻣﻴﻨﻪ ﺭﻭﺍﻧﺸﻨﺎﺳﻰ ﺹ ‪125‬‬

‫‪.2‬‬

‫ﺍﻳﻘﺎﻥ ﺹ ‪ ، 189‬ﻗﺎﻣﻮﺱ ﺍﻳﻘﺎﻥ ﺝ ‪ 2‬ﺹ ‪ 1106 – 1108‬ﺑﺮﺍﻯ ﺗﻮﺿﻴﺢ ﻣﻌﻨﺎﻯ ﻋﺎﻡ ﺁﻥ ﺭﺟﻮﻉ ﺷﻮﺩ ﺑﻪ ﻣﺎﺋﺪﻩ ﺁﺳـﻤﺎﻧﻰ ‪ 8‬ﺹ‬ ‫‪ ، 189‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ‪ 3‬ﺹ ‪ 437‬ﻭ ﺗﻮﻗﻴﻌﺎﺕ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍﻪﻠﻟ ﺝ ‪ 1‬ﺹ ‪228‬‬

‫‪.3‬‬

‫ﺍﻳﻘﺎﻥ ﺹ ‪198‬‬

‫‪.4‬‬

‫ﺑﺮﺍﻯ ﺗﺸـﺮﻳﺢ ﺁﻥ ﺭﺟـﻮﻉ ﺷـﻮﺩ ﺑـﻪ ﻣﻔﺎﻭﺿـﺎﺕ ﻋﺒـﺪﺍﻟﺒﻬﺎء ﺻـﺺ ‪ ، 44 – 52‬ﺑـﻪ ﻋﻨـﻮﺍﻥ ﻧﻤﻮﻧـﻪ ﻃﺒـﻖ ﺁﻣـﺎﺭﻯ ﮐﻤـﻰ ﺍﺯ ﺩﻳﺎﻧـﺖ ﺑﻬـﺎﺋﻰ‬ ‫ﺑﺎﻳــﺪ ﺫﮐــﺮ ﮐــﺮﺩ ﺗــﺎ ﺣــﺎﻝ ‪ 100‬ﺟﻠــﺪ ﺍﺯ ﺁﺛــﺎﺭ ﺣﻀــﺮﺕ ﺑﻬــﺎءﺍﻪﻠﻟ ﺷــﺎﻣﻞ ‪ 2600‬ﻣﮑﺘــﻮﺏ ﻳــﺎ ﺭﺳــﺎﻟﻪ ﻳــﺎ ﮐﺘــﺎﺏ ‪ 6000 ،‬ﺍﺛــﺮ ﺍﺯ ﺣﻀــﺮﺕ‬ ‫ﻋﺒــﺪﺍﻟﺒﻬﺎء ‪ 2300 ،‬ﺍﺛ ــﺮ ﺍﺯ ﺣﻀ ــﺮﺕ ﻭﻟــﻰ ﺍﻣ ــﺮﺍﻪﻠﻟ ﻭ ﺩﻩ ﻫ ــﺎ ﺍﺛــﺮ ﺍﺯ ﺣﻀ ــﺮﺕ ﺑ ــﺎﺏ ‪ ،‬ﺩﺭ ﺣــﺪﻭﺩ ‪ 400‬ﻣﻮﺿ ــﻮﻉ ‪ ،‬ﺩﺭ ﻣﺮﮐ ــﺰ ﺟﻬ ــﺎﻧﻰ‬ ‫ﺑﻬﺎﺋﻰ ﺟﻤﻊ ﺁﻭﺭﻯ ﺷﺪﻩ ﺍﺳﺖ ) ﺍﻳﺮﺍﻥ ﺯﺍﺩﮔﺎﻩ ﺁﺋﻴﻦ ﺑﻬﺎﺋﻰ ‪( 5 – 6‬‬

‫‪.5‬‬

‫ﻣﻔﺎﻭﺿﺎﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺹ ‪15 – 16‬‬

‫‪.6‬‬

‫ﺗﺎﺭﻳﺦ ﻋﻠﻮﻡ ﻭ ﺍﺩﺑﻴﺎﺕ ﺩﺭ ﺍﻳﺮﺍﻥ ‪ /‬ﺩﮐﺘﺮ ﺻﻔﺎ ﺹ ‪ ، 3‬ﺍﻳﺮﺍﻥ ﺩﺭ ﺯﻣﺎﻥ ﺳﺎﺳﺎﻧﻴﺎﻥ ‪ /‬ﮐﺮﻳﺴﺘﻦ ﺳﻦ ﺹ ‪267‬‬

‫‪.7‬‬

‫ﺗﺎﺭﻳﺦ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻳﺮﺍﻥ ﺝ ‪ 2‬ﺻﺺ ‪24 – 26‬‬

‫‪.8‬‬

‫ﺍﻳﺮﺍﻥ ﺩﺭ ﺯﻣﺎﻥ ﺳﺎﺳﺎﻧﻴﺎﻥ ﺹ ‪318‬‬

‫‪.9‬‬

‫ﻣﻨﺘﺨﺒﺎﺕ ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ ، 2‬ﺹ ‪213‬‬

‫‪.10‬‬

‫ﺳﻮﺭﻩ ﻋﻠﻖ ﺁﻳﻪ ‪ 5‬ﺗﺎ ‪1‬‬

‫‪.11‬‬

‫ﺳﻮﺭﻩ ﻣﺪﺛﺮ ﺁﻳﻪ ‪ 7‬ﺗﺎ ‪1‬‬

‫‪.12‬‬

‫ﻟﻮﺡ ﺍﻗﺘﺪﺍﺭﺍﺕ ﺹ ‪٢٣٧‬‬

‫‪.13‬‬

‫ﻟﻮﺡ ﺍﻗﺘﺪﺍﺭﺍﺕ ﺹ ‪287‬‬

‫‪.14‬‬

‫ﺳﻮﺭﻩ ﺍﺧﻼﺹ ﺁﻳﻪ ‪ 4‬ﺗﺎ ‪1‬‬

‫‪.15‬‬

‫ﺳﻮﺭﻩ ﺣﺠﺮ ﺁﻳﻪ ‪94 – 95‬‬

‫‪.16‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 3‬ﺹ ‪2‬‬

‫‪.17‬‬

‫ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎء ﺍﻪﻠﻟ ﺹ ‪270‬‬

‫‪.18‬‬

‫ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎء ﺍﻪﻠﻟ ﺹ ‪277‬‬

‫‪.19‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 1‬ﺹ ‪177‬‬

‫‪.20‬‬

‫ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ‪ 2‬ﺹ ‪ 86‬ﻭ ‪87‬‬

‫‪.21‬‬

‫ﻣﻔﺎﻭﺿﺎﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺹ ‪16‬‬

‫‪.22‬‬

‫ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ ﺹ ‪ ، 379‬ﻣﻔﺎﻭﺿﺎﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺹ ‪17‬‬

‫‪.23‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 1‬ﺹ ‪199‬‬

‫‪.24‬‬

‫ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ ﺹ ‪382‬‬

‫‪.25‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 1‬ﺹ ‪83‬‬

‫‪.26‬‬

‫ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ ﺹ ‪76‬‬

‫‪.27‬‬

‫ﻣﻔﺎﻭﺿﺎﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺹ ‪19‬‬

‫‪56‬‬


‫‪.28‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 3‬ﺹ ‪50‬‬

‫‪.29‬‬

‫ﺭﺳﺎﻟﻪ ﻣﺪﻧﻴﻪ ﺻﺺ ‪104 – 107‬‬

‫‪.30‬‬

‫ﻣﻔﺎﻭﺿﺎﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺹ ‪ 128‬ﻭ ‪129‬‬

‫‪.31‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 2‬ﺹ ‪61 – 62‬‬

‫‪.32‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 1‬ﺹ ‪ 210‬ﻭ ‪211‬‬

‫‪.33‬‬

‫ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ‪ 5‬ﺹ ‪74‬‬

‫‪.34‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 1‬ﺹ ‪57‬‬

‫‪.35‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 2‬ﺹ ‪56 – 57‬‬

‫‪.36‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 1‬ﺹ ‪18 – 19‬‬

‫‪.37‬‬

‫ﻣﻨﺘﺨﺒﺎﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﻧﻘﻄﻪ ﺍﻭﻟﻰ ﺹ ‪30‬‬

‫‪.38‬‬

‫ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ ﺹ ‪366 – 367‬‬

‫‪.39‬‬

‫ﺍﺩﻋﻴﻪ ﺣﻀﺮﺕ ﻣﺤﺒﻮﺏ ﺹ ‪131‬‬

‫‪.40‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 1‬ﺻﺺ ‪81 – 85‬‬

‫‪.41‬‬

‫ﺍﺷﺮﺍﻗﺎﺕ ﺹ ‪292‬‬

‫‪.42‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 1‬ﺹ ‪194‬‬

‫‪.43‬‬

‫ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺝ ‪ 3‬ﺹ ‪70 – 71‬‬

‫‪.44‬‬

‫ﺍﺷﺮﺍﻗﺎﺕ ﺹ ‪374 – 375‬‬

‫‪.45‬‬

‫ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ‪ 9‬ﻣﻄﻠﺐ ‪106‬‬

‫‪.46‬‬

‫ﻣﺎﺋﺪﻩ ﺁﺳﻤﺎﻧﻰ ‪ 9‬ﺹ ‪4 – 5‬‬

‫‪.47‬‬

‫ﻣﺎﺋﺪﻩ ِ‬ ‫ﺁﺳﻤﺎﻧﻰ ‪ 9‬ﺹ ‪46 – 47‬‬

‫‪.48‬‬

‫ﻣﻮﺳﻮﻋﺔ ﻛﻠﻤﺎﺕ ﺍﻻﻣﺎﻡ ﺍﻟﺤﺴﻴﻦ‪ ،‬ﺹ ‪361‬‬

‫‪.49‬‬

‫‪ .‬ﻗﺼﺺ‪ ،‬ﺁﻳﺔ ‪21‬‬

‫‪.50‬‬

‫ﺍﻋﻴﺎﻥ ﺍﻟﺸﻴﻌﻪ‪ ،‬ﺝ ‪ ،1‬ﺹ ‪588‬‬

‫‪.51‬‬

‫ﺑﺤﺎﺭﺍﻻﻧﻮﺍﺭ‪ ،‬ﺝ ‪ ،44‬ﺹ ‪329‬‬

‫‪.52‬‬

‫ﻭﻗﻌﺔ ّ‬ ‫ﺍﻟﻄﻒ‪ ،‬ﺹ ‪201‬‬

‫‪.53‬‬

‫ﺍﺭﺷﺎﺩ‪ ،‬ﺷﻴﺦ ﻣﻔﻴﺪ‪ ،‬ﺝ ‪ ،2‬ﺹ‪30‬‬

‫‪.54‬‬

‫ﻣﻔﺎﺗﻴﺢ ﺍﻟﺠﻨﺎﻥ‪ ،‬ﺯﻳﺎﺭﺕ ﻣﺴﻠﻢ ﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺹ ‪402‬‬

‫‪.55‬‬

‫ﺍﻟﺘﻬﺬﻳﺐ‪ ،‬ﺷﻴﺦ ﻃﻮﺳﻲ‪ ،‬ﺝ ‪ ،6‬ﺹ ‪76‬‬

‫‪.56‬‬

‫ﻓﺮﻫﻨﮓ ﻋﺎﺷﻮﺭﺍ‪ ،‬ﺹ ‪279‬‬

‫‪.57‬‬

‫ﻓﺮﻫﻨﮓ ﻋﺎﺷﻮﺭﺍ‪ ،‬ﺹ ‪279‬‬

‫‪.58‬‬

‫ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﻰ ﺟﻠﺪ ‪ 7‬ﺹ ‪31‬‬

‫‪.59‬‬

‫ﺍﻗﺘﺪﺍﺭﺍﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺹ ‪286‬‬

‫‪.60‬‬

‫ﺍﻗﺘﺪﺍﺭﺍﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺹ ‪205 – 206‬‬

‫‪57‬‬


‫‪.61‬‬

‫ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ ﺹ ‪284 – 286‬‬

‫‪.62‬‬

‫ﻣﺠﻤﻮﻋﮥ ﺑﺰﺭﮒ ﺍﻟﻮﺍﺡ ‪ -‬ﭼﺎﭖ ﻣﺼﺮ ﺻﻔﺤﻪ ‪270‬‬

‫‪.63‬‬

‫ﺍﻳﻘﺎﻥ ﺹ ‪87 – 90‬‬

‫‪.64‬‬

‫ﺍﻗﺘﺪﺍﺭﺍﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﺍﻪﻠﻟ ﺹ ‪5 – 9‬‬

‫‪.65‬‬

‫ﺭﺳﺎﻟﻪ ﻣﺪﻧﻴﻪ ﺹ ‪35 – 37‬‬

‫‪.66‬‬

‫ﺭﺳﺎﻟﻪ ﻣﺪﻧﻴﻪ ﺹ ‪108 - 109‬‬

‫‪58‬‬


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