‫ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ‬

‫ﻧﺎﺯﻟﻪ ﺍﺯ ﻗﻠﻢ‬
‫ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬
‫ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ‬
‫ﻧﺎﺯﻟﻪ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪‬‬
‫ﻣﻠﻰ ﻧﺸﺮ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺑﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﺑﻰ – ﺁﻟﻤﺎﻥ‬
‫ﻟﺠﻨﻪ ّ‬
‫ﻣﻠﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺑﻬﺎﺋﻰ ﺁﻟﻤﺎﻥ‪ ،‬ﻫﻮﻓﻤﺎﻳﻢ‪ ،‬ﺁﻟﻤﺎﻥ‬
‫ﻣﺆﺳﺴﻪ ّ‬
‫ﻧﺎﺷﺮ‪ّ :‬‬
‫ﺍﻭﻝ )ﻧﺸﺮ ﺟﺪﻳﺪ(‬
‫ﭼﺎﭖ ّ‬
‫‪ ۱۵۵‬ﺑﺪﻳﻊ‪ ۱۳۷۷ ،‬ﺷﻤﺴﻰ‪ ۱۹۹۸ ،‬ﻣﻴﻼﺩﻯ‬
‫‪ISBN ۳-۸۷۰۳۷-۹۶۴-۲‬‬

‫ﺹ ﺍﻟﻒ‬
 ‫ﻣﻘﺪﻣﻪ‬
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‫ﺍﻫﻢ ﺁﺛﺎﺭﻯ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻗﻠﻢ ﻣﻌﺠﺰ‬
‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﺍﺯ ﺍﻋﻈﻢ ﻭ ّ‬
‫ﺟﻞ ﺫﮐﺮﻩ ﺍﻻﻋﻠﻰ ﺩﺭ ﺍﻭﺍﺧﺮ ﺩﻭﺭﻩ ﺍﻗﺎﻣﺖ ﺩﺭ‬
‫ﺷﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ّ ‬‬
‫ﺑﻐﺪﺍﺩ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ ﻭ ﻋﻼﻭﻩ ﺑﺮ ﺍﺣﺘﻮﺍء ﺑﺮ ﺍﺻﻮﻝ ﺍﺳﺎﺳﻰ "ﺗﺌﻮﻟﻮﮊﻯ" ﺍﺯ‬
‫ﻣﻨﻈﺮ ﺑﻬﺎﺋﻰ‪ ،‬ﺷﺮﺍﺋﻂ ﻧﻴﻞ ﺑﻪ ﻣﻌﺮﻓﺖ ﺍﻟﻬﻰ ﻭ ﻣﻮﺍﻧﻊ ﻭ ﻣﺸﺎﮐﻞ ﺁﻥ ﺭﺍ ﺑﻴﺎﻥ‬
‫ﮐﺮﺩﻩ ﻭ ﮐﻠﻴﺪ ﻓﻬﻢ ﻭ ﺩﺭﮎ ﺩﺭﺳﺖ ﮐﻠﻤﺎﺕ ﻣﺘﺸﺎﺑﻬﻪ ﻭ ﺭﻣﻮﺯ ﻭ ﺍﺳﺮﺍﺭ‬
‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺑﺪﺳﺖ ﺩﺍﺩﻩ ﺍﺳﺖ ﻭ ﺑﺤﺜﻰ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﺍﺛﺒﺎﺕ‬
‫ﻏﺎﻣﻀﻪ ﮐﺘﺐ ّ‬
‫ﻣﺨﺘﺺ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ّ‬ ‫ﺣﻘﻴﻘﺖ ﺩﻋﻮﻯ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻌﻨﻮﺍﻥ ﻣﻮﻋﻮﺩ ﺍﺳﻼﻡ‬
‫ﺣﺪ ﺧﻮﺩ ﺑﻬﺘﺮﻳﻦ ﮔﻮﺍﻩ ﺩﺍﻧﺶ ﻏﻴﺒﻰ ﻭ‬
‫ﺩﺭ ﻭﺻﻒ ﺍﻳﻦ ﮐﺘﺎﺏ ﺷﺮﻳﻒ ﮐﻪ ﺩﺭ ّ‬
‫ﻣﻈﻬﺮﻳﺖ ﺍﻟﻬﻰ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﺳﺖ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺩﺭ ﮐﺘﺎﺏ ﻗﺮﻥ‬
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‫ﺑﺪﻳﻊ "ﮔﺎﺩ ﭘﺎﺳﺰ ﺑﺎﻯ" ﭼﻨﻴﻦ ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ )ﺗﺮﺟﻤﻪ(‪:‬‬
‫" ﺩﺭ ﺑﻴﻦ ﺟﻮﺍﻫﺮ ﺍﺳﺮﺍﺭ ﻣﺨﺰﻭﻧﻪ ﻭ ﻟﺌﺎﻟﻰ ﺛﻤﻴﻨﻪ ﻣﮑﻨﻮﻧﻪ ﮐﻪ ﺍﺯ ﺑﺤﺮ‬
‫ﺯﺧﺎﺭ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﻇﺎﻫﺮ ﮔﺮﺩﻳﺪﻩ ﺍﻋﻈﻢ ﻭ ﺍﻗﺪﻡ ﺁﻥ‬
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 ‫ﺹﺏ‬
‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺳﻨﻴﻦ ﺍﺧﻴﺮﻩ ﺩﻭﺭﻩ ﺍﻗﺎﻣﺖ ﺑﻐﺪﺍﺩ‬
‫)‪ ١٢٧٨‬ﻫـ‪ .‬ﻕ‪ .‬ﻣﻄﺎﺑﻖ ﺑﺎ ‪ ١٨٦٢‬ﻣﻴﻼﺩﻯ( ﻃﻲ ﺩﻭ ﺷﺒﺎﻧﻪ ﺭﻭﺯ ﺍﺯ ﻗﻠﻢ‬
‫ّ‬
‫ﺗﺤﻘﻖ‬
‫ّ‬ ‫ﻣﺒﺎﺭﮎ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﻭ ﺑﺎ ﻧﺰﻭﻝ ﺁﻥ ﺑﺸﺎﺭﺕ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﭘﺬﻳﺮﻓﺖ ﻭ ﻭﻋﺪﻩ ﺍﻟﻬﻰ ﮐﻪ ﺣﻀﺮﺕ ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺭﺍ ﮐﻪ ﻧﺎﺗﻤﺎﻡ‬
‫ﺭﻕ‬
‫ﻣﺎﻧﺪﻩ ﺗﮑﻤﻴﻞ ﺧﻮﺍﻫﺪ ﻓﺮﻣﻮﺩ ﺑﻪ ﺍﻧﺠﺎﺯ ﭘﻴﻮﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺒﻴﻦ ﻭ ّ‬
‫ﻣﺤﻤﺪ ﺧﺎﻝ )‪ (١‬ﮐﻪ ﺩﺭ‬
‫ّ‬ ‫ﺳﻴﺪ‬
‫ﻣﺘﻴﻦ ﺩﺭ ﺟﻮﺍﺏ ﺍﺳﺌﻠﻪ ﺟﻨﺎﺏ ﺣﺎﺟﻰ ﻣﻴﺮﺯﺍ ّ‬
‫ﺁﻥ ﺍﻭﺍﻥ ﻫﻨﻮﺯ ﺑﻪ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺍﻗﺒﺎﻝ ﻧﻨﻤﻮﺩﻩ ﺑﺎ ﺑﺮﺍﺩﺭ ﺧﻮﺩ ﺟﻨﺎﺏ ﺣﺎﺟﻰ‬
‫ﻣﺸﺮﻓﻪ ﺑﻮﺩﻩﺍﻧﺪ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ‬
‫ﻣﻴﺮﺯﺍ ﺣﺴﻨﻌﻠﻰ ﻋﺎﺯﻡ ﺯﻳﺎﺭﺕ ﻣﺸﺎﻫﺪ ّ‬
‫ﺍﺳﺖ‪ (٢) .‬ﺍﻳﻦ ﻣﻨﺸﻮﺭ ﺟﻠﻴﻞ ﻧﻤﻮﻧﻪ ﮐﺎﻣﻞ ﺍﺯ ﻣﻨﺸﺂﺕ ﻧﺜﺮ ﭘﺎﺭﺳﻰ ﺍﺳﺖ‬
‫ﮐﻪ ﺩﺍﺭﺍﻯ ﺳﺒﮑﻰ ﺑﺪﻳﻊ ﻭ ﻟﺤﻨﻰ ﻣﻬﻴﻤﻦ ﻭ ﻣﻨﻴﻊ ﻭ ﺍﺯ ﻟﺤﺎﻅ ﺍﺳﺘﺤﮑﺎﻡ‬
‫ﻗﻮﺕ ﺑﺮﻫﺎﻥ ﺑﻰ ﻧﻈﻴﺮ ﻭ ﺩﺭ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺑﻰ ﺑﺪﻳﻞ ﻭ ﻣﺜﻴﻞ‬
‫ﺑﻴﺎﻥ ﻭ ّ‬
‫ﺑﺸﺮﻳﻪ ﺍﺳﺖ‬
‫ّ‬ ‫ﻋﻈﻴﻤﻬﺎﻟﻬﻴﻪ ﺟﻬﺖ ﻧﺠﺎﺕ ﻋﺎﻟﻢ‬
‫ّ‬ ‫ﺍﺳﺖ ﻭ ﮐﺎﺷﻒ ﻧﻘﺸﻪ‬
‫ﻭ ﺩﺭ ﺑﻴﻦ ﺁﺛﺎﺭ ﻭ ﺻﺤﻒ ﺑﻬﺎﺋﻰ ﭘﺲ ﺍﺯ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ‪ ،‬ﺍﻋﻈﻢ ﻭ‬
‫ﮐﻞ ﻣﺤﺴﻮﺏ ﺍﺳﺖ‪ .‬ﺑﺎ ﻇﻬﻮﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﻭ‬
‫ﺍﺷﺮﻑ ﺍﺯ ّ‬
‫ﺳﻤﺎﻭﻳﻪ ﺍﺳﺖ ﻭ ﺑﻪ ﻓﺎﺻﻠﻪ‬
‫ّ‬ ‫ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ ﮐﻪ ﻣﻔﺘﺎﺡ ﻣﻌﻀﻼﺕ ﮐﺘﺐ‬
‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﺍﺯ ﺳﻤﺎء ﺍﺭﺍﺩﻫﺎﻟﻬﻰ ﻧﺎﺯﻝ‬
‫ﻗﻠﻴﻞ ﻗﺒﻞ ﺍﺯ ﺍﻋﻼﻡ ﺍﻣﺮ ﺣﻀﺮﺕ ّ‬
‫ﻣﺨﻔﻴﺔ ﻭ‬
‫ّ‬ ‫ﻻﻥ ﺍﻟﮑﻠﻤﺎﺕ‬
‫ّ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺑﻴﺎﻥ ﺩﺍﻧﻴﺎﻝ ﻧﺒﻰ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﻣﺨﺘﻮﻣﺔ ﺍﻟﻰ ﻭﻗﺖ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺍﮐﻤﺎﻝ ﭘﺬﻳﺮﻓﺖ ﻭ ﺳﺘﺮ ﺍﺯ ﮐﻠﻤﺎﺕ ﮐﺘﺎﺏ‬
‫ﻗﻴﻮﻡ ﮔﺸﻮﺩﻩ‬‫ﺣﻲ ّ‬ ‫ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪ ﻭ ﺧﺘﻢ "ﺭﺣﻴﻖ ﻣﺨﺘﻮﻡ" ﺑﻪ ﺍﺻﺎﺑﻊ‬
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‫ﺧﺘﺎﻣﻪ ﻣﺴﮏ " ﻣﺸﺎﻡ ﻣﺸﺘﺎﻗﺎﻥ ﻭ ﻃﺎﻟﺒﺎﻥ‬
‫ُ‬ ‫ﮔﺮﺩﻳﺪ ﻭ ﺭﺍﺋﺤﻪ ﻣﺸﮏ ﻓﺎﻡ "‬
‫ﻣﻌﻄﺮ ﻧﻤﻮﺩ‪.‬‬
‫ﮐﺆﻭﺱ ﺍﻳﻤﺎﻥ ﺭﺍ ﻣﻌﻨﺒﺮ ﻭ ّ‬
 ‫ﺹﺝ‬
‫ﻭﺣﺪﺍﻧﻴﺖ‬
‫ّ‬ ‫ﺍﻳﻦ ﺳﻔﺮ ﻗﻮﻳﻢ ﮐﻪ ﺍﺯﻳﺪ ﺍﺯ ﺩﻭﻳﺴﺖ ﺻﻔﺤﻪ ﺍﺳﺖ * ﺣﻘﻴﻘﺖ ﻭ‬
‫ﺍﻟﻬﻴﻪ ﺭﺍ ﮐﻪ ﻣﺎﻭﺭﺍء ﺍﺩﺭﺍﮎ ﻋﻘﻮﻝ ﻭ ﻣﺎ ﻓﻮﻕ ﻋﺮﻓﺎﻥ ﻧﻔﻮﺱ ﻭ ﻣﺒﺪء‬
‫ّ‬
‫ﺭﻭﺣﺎﻧﻴﻪ ﻭ ﺫﺍﺕ ﻗﺪﻳﻢ ﻭ ﻋﻠﻴﻢ ﻭ ﺣﮑﻴﻢ‬
‫ّ‬ ‫ﺭﺑﺎﻧﻴﻪ ﻭ ﻣﻨﺸﺄ ﺣﻘﺎﺋﻖ‬
‫ﻇﻬﻮﺭﺍﺕ ّ ّ‬
‫ﺭﺣﻤﺎﻧﻴﻪ ﻭ ﻋﺪﻡ‬
‫ّ‬ ‫ﻭ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻻﻃﻼﻕ ﺍﺳﺖ ﺍﻋﻼﻡ‪ ،‬ﻭ ﻭﺣﺪﺕ ﺷﺮﺍﺋﻊ‬
‫ﺻﻤﺪﺍﻧﻴﻪ ﻭ ﺗﮑﻤﻴﻞ ﻫﺮ ﺷﺮﻳﻌﺖ ﻻﺣﻘﻪ ﻭ ﺗﻮﺣﻴﺪ ﺗﻌﺎﻟﻴﻢ‬
‫ّ‬ ‫ﺍﻧﻘﻄﺎﻉ ﻓﻴﺾ‬
‫ﺣﻘﺎﻧﻴﺖ ﮐﺘﺐ ﻭ ﺻﺤﻒ ﺳﻤﺎﻭﻳﻪ ﻭ ﻭﺍﺟﺪ‬
‫ﻣﻘﺪﺳﻪ ﻭ ّ ّ‬
‫ﺍﺳﺎﺳﻴﻪ ﻣﻈﺎﻫﺮ ّ‬
‫ّ‬
‫ﺍﻟﻬﻴﻪ‬
‫ﺳﺒﺤﺎﻧﻴﻪ ﺩﻭ ﻣﻘﺎﻡ ﺗﻮﺣﻴﺪ ﻭ ﺗﺤﺪﻳﺪ ﻳﻌﻨﻰ ﺍﺷﺮﺍﻗﺎﺕ ّ‬
‫ّ‬ ‫ﺑﻮﺩﻥ ﻣﻄﺎﻟﻊ‬
‫ﺑﺸﺮﻳﻪ ﺭﺍ ﺗﺒﻴﻴﻦ ﻭ ﺗﺸﺮﻳﺢ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻧﻴﺰ ﻣﺮﺍﺗﺐ ﺟﻬﻞ ﻭ‬
‫ّ‬ ‫ﻭ ﺣﺪﻭﺩﺍﺕ‬
‫ﻋﻤﺎء ﻭ ﻏﻔﻠﺖ ﻭ ﺿﻼﻟﺖ ﻋﻠﻤﺎ ﻭ ﭘﻴﺸﻮﺍﻳﺎﻥ ﻗﻮﻡ ﺭﺍ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ‬
‫ﻗﺮﺁﻧﻴﻪ ﻭ ﺍﺧﺒﺎﺭ ﻭ‬
‫ّ‬ ‫ﺗﻮﺿﻴﺢ ﻭ ﻣﻌﺎﻧﻰ ﺑﻴﺎﻧﺎﺕ ﻣﺘﺸﺎﺑﻬﻬﺎﻧﺠﻴﻞ ﻭ ﺁﻳﺎﺕ‬
‫ﺍﺳﻼﻣﻴﻪ ﺭﺍ ﮐﻪ ﭘﻴﻮﺳﺘﻪ ﻣﻮﺭﺩ ﺗﻌﺒﻴﺮﺍﺕ ﻭ ﺗﻔﺴﻴﺮﺍﺕ‬
‫ّ‬ ‫ﺍﺣﺎﺩﻳﺚ ﻣﺄﺛﻮﺭﻩ‬
‫ﻣﺨﺘﻠﻔﻪ ﻭ ﺳﻮء ﺗﻔﺎﻫﻤﺎﺕ ﮐﺜﻴﺮﻩ ﺑﻮﺩﻩ ﻭﺍﺿﺢ ﻭ ﺁﺷﮑﺎﺭ ﻣﻰ ﺳﺎﺯﺩ‪ .‬ﺩﺭ‬
‫ﻣﻘﺪﺱ‪ ،‬ﺷﺮﺍﺋﻂ ﺳﺎﻟﮑﻴﻦ ﺳﺒﻴﻞ ﻣﻌﺮﻓﺖ ﻭ ﻃﺎﻟﺒﻴﻦ ﺣﻘﻴﻘﺖ‬
‫ﺍﻳﻦ ﮐﺘﺎﺏ ّ‬
‫ﺣﻘﺎﻧﻴﺖ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﻋﻈﻤﺖ ﻇﻬﻮﺭ ﻣﺒﺎﺭﮐﺶ ﺍﺛﺒﺎﺕ‬
‫ّ‬ ‫ﺗﺸﺮﻳﺢ ﻭ‬
‫ﻭ ﻣﺮﺍﺗﺐ ﺍﻧﻘﻄﺎﻉ ﻭ ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﺟﺎﻧﺒﺎﺯﻯ ﺗﺎﺑﻌﺎﻧﺶ ﺗﻘﺪﻳﺮ ﻭ ﻧﺼﺮﺕ ﻭ‬
‫ﻣﻘﺪﺳﻰ ﮐﻪ ﺑﻪ ﺍﻫﻞ ﺑﻴﺎﻥ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺷﺪﻩ ﭘﻴﺶ ﺑﻴﻨﻰ‬
‫ﮐﻠﻴﻪ ﻇﻬﻮﺭ ّ‬
‫ﻏﻠﺒﻪ ّ‬
‫ﻣﻌﺼﻮﻣﻴﺖ ﺣﻀﺮﺕ ﻣﺮﻳﻢ ﺗﺼﺮﻳﺢ ﻭ‬
‫ّ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻫﻢ ﭼﻨﻴﻦ ﻃﻬﺎﺭﺕ ﻭ‬
‫ﻋﻠﻮ‬
‫ﺍﻟﺸﻬﺪﺍء ﻭ ّ‬
‫ﺳﻴﺪ ّ‬
‫ﻣﻘﺎﻡ ﺍﺋﻤﻪ ﺍﻃﻬﺎﺭ ﺗﺠﻠﻴﻞ ﻭ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ّ‬
‫ﻱ ﺷﺠﻴﻊ ﺍﻟﻬﻰ ﺗﮑﺮﻳﻢ ﻭ ﻣﻌﺎﻧﻰ ﮐﻠﻤﺎﺕ ﺭﺟﻌﺖ ﻭ ﻗﻴﺎﻣﺖ‬
‫ﺩﺭﺟﺎﺕ ﺁﻥ ُﺟﻨﺪ ّ‬
‫ﺧﺎﺗﻤﻴﺖ ﻭ ﻳﻮﻡ ﺍﻟﺠﺰﺍء ﻭ ﻏﻴﺮﻩ ﺗﺒﻴﻴﻦ ﮔﺮﺩﻳﺪﻩ ﻭ ﻣﺮﺍﺣﻞ ﺛﻼﺛﻪ‬
‫ّ‬ ‫ﻭ‬
‫ﺧﻄﻰ ﻳﺎ ﭼﺎﭖ ﻫﺎﻯ ﻗﺒﻠﻰ ﺍﺳﺖ‪.‬‬
‫*ﺍﺷﺎﺭﻩ ﺑﻪ ﺗﻌﺪﺍﺩ ﺻﻔﺤﺎﺕ ﻧﺴﺦ ّ‬
 ‫ﺹﺩ‬
‫ﺭﺑﺎﻧﻴﻪ ﺗﻌﻠﻴﻢ ﻭ ﺗﻮﺿﻴﺢ ﻭ ﻣﻌﺎﻧﻰ ﺩﻗﻴﻘﻪ ﻣﺪﻳﻨﻪ ﺍﻟﻬﻰ ﻭ ﺗﺠﺪﻳﺪ‬
‫ﻇﻬﻮﺭﺍﺕ ّ‬
‫ﺍﻟﻬﻴﻪ ﺩﺭ ﻣﻴﻌﺎﺩ ﻣﻘﺮﺭ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ‬
‫ﻣﻘﺪﺳﻪ ﻳﻌﻨﻰ ﺷﺮﻳﻌﺖ ّ‬
‫ﺍﻳﻦ ﻣﺪﻳﻨﻪ ّ‬
‫ﮐﻠﻰ ﻣﻰ ﺗﻮﺍﻥ‬
‫ﻧﻔﻮﺱ ﻭ ﺗﺮﺑﻴﺖ ﺍﻫﻞ ﻋﺎﻟﻢ ﺗﻘﺮﻳﺮ ﻭ ﺗﻔﺼﻴﻞ ﺷﺪﻩ ﻭ ﺑﻄﻮﺭ ّ‬
‫ﻣﻠﻬﻢ ﺷﺎﺭﻉ ﺍﻣﺮ ﺑﻬﺎﺋﻰ ﻧﺎﺯﻝ‬
‫ﮔﻔﺖ ﮐﻪ ﺩﺭ ﺑﻴﻦ ﮐﺘﺐ ﻭ ﺁﺛﺎﺭﻯ ﮐﻪ ﺍﺯ ﻗﻠﻢ ُ َ‬
‫ﺣﻞ ﻣﺸﺎﮐﻞ ﻭ ﻏﻮﺍﻣﺾ‬
‫ﮔﺮﺩﻳﺪﻩ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﺑﻨﻔﺴﻪ‪ ،‬ﻧﻈﺮ ﺑﻪ ّ‬
‫ﺍﻟﻬﻴﻪ ﮐﻪ ﻻﺯﺍﻝ ﻋﺪﻡ ﻓﻬﻢ ﺁﻥ ﺳﺒﺐ ﺗﺨﺎﻟﻒ ﻭ ﺗﻨﺎﻓﺮ ﺍﺣﺰﺍﺏ ﻭ ﺍﻣﻢ‬
‫ﺁﻳﺎﺕ ّ‬
‫ﮐﻞ ﻣﻠﻞ ﻭ ﻧﺤﻞ‬
‫ﻋﻈﻴﻤﻪ ﺑﻮﺩﻩ‪ ،‬ﺍﺳﺎﺱ ﻣﺘﻴﻦ ﻭ ﺍﺳﺘﻮﺍﺭﻯ ﺟﻬﺖ ﻭﺣﺪﺕ ّ‬
‫ﻣﺘﻨﻮﻋﻪ ﺑﺮ ﻗﺮﺍﺭ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪*".‬‬
‫ﻭ ﺍﺋﺘﻼﻑ ﺍﻗﻮﺍﻡ ﻭ ﻣﺬﺍﻫﺐ ّ‬
‫ﭘﺲ ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ "ﻣﺨﺰﻥ ﺣﻘﺎﺋﻖ ﺍﺳﺮﺍﺭ‬
‫ﺭﺣﻤﺎﻧﻴﻪ" ﺍﺳﺖ‪ .‬ﮐﺘﺎﺑﻰ ﺍﺳﺖ ﮐﻪ ﮔﺸﺎﻳﻨﺪﻩ‬
‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﻣﮑﻤﻦ ﻣﻌﺎﺭﻑ ﺑﺪﻳﻌﻪ‬
‫ّ‬
‫ﺗﺤﻘﻖ ﺩﻫﻨﺪﻩ ﻣﺼﺪﺍﻕ ﺁﻳﻪ‬
‫ّ‬ ‫ﻣﻘﺪﺳﻪ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﻭ‬
‫ﺭﻣﻮﺯ ﺳﺮﭘﻮﺷﻴﺪﻩ ﺁﺛﺎﺭ ّ‬
‫"ﻳﻮﻡ ﻳﺄﺗﻰ ﺗﺄﻭﻳﻠﻪ‪ ".‬ﺧﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺩﺭ ﻣﺘﻦ ﮐﺘﺎﺏ ﺷﺮﻳﻒ ﺍﻳﻘﺎﻥ‬
‫ﺑﺎﻳﻦ ﻣﻄﻠﺐ ﺗﻠﻮﻳﺤﻰ ﺍﺑﻠﻎ ﺍﺯ ﺗﺼﺮﻳﺢ ﺩﺍﺭﻧﺪ ﺁﻥ ﺟﺎ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬
‫"ﺁﻥ ﭼﻪ ﺫﮐﺮ ﺷﺪﻩ ﺟﻤﻴﻊ ﺍﺭﺽ ﻭ ﻣﻦ ﻋﻠﻴﻬﺎ ﺭﺍ ﮐﺎﻓﻰ ﺍﺳﺖ‪ .‬ﻭ‬
‫ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺟﻤﻴﻊ ﮐﺘﺐ ﻭ ﺍﺳﺮﺍﺭ ﺁﻥ ﺩﺭ ﺍﻳﻦ ﻣﺨﺘﺼﺮ ﺫﮐﺮ ﺷﺪﻩ ﺑﻘﺴﻤﻰ‬
‫ﺗﺄﻣﻞ ﻧﻤﺎﻳﺪ ﺟﻤﻴﻊ ﺍﺳﺮﺍﺭ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ ﻭ ﺍﻣﻮﺭ‬
‫ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻗﺪﺭﻯ ّ‬
‫ﻇﺎﻫﺮﻩ ﺍﺯ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ )ﻣﻘﺼﻮﺩ ﺣﻀﺮﺕ ﺑﺎﺏ( ﺭﺍ ﺍﺯ ﺁﻥ ﭼﻪ‬
‫ﺫﮐﺮ ﺷﺪﻩ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﺪ‪"....‬‬
‫ﺩﺭ ﻟﻮﺣﻰ ﺩﻳﮕﺮ ﺍﺯ ﻗﻠﻢ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺗﺠﻠﻴﻞ ﻭ ﺗﮑﺮﻳﻢ ﺍﻳﻦ ﺳﻔﺮ ﻋﻈﻴﻢ‬
‫ﻣﺆﺳﺴﻪ ﻣﻌﺎﺭﻑ ﺑﻬﺎﺋﻰ‪ ،‬ﺩﺍﻧﺪﺍﺱ ﮐﺎﻧﺎﺩﺍ‪١٩٩٢ ،‬‬
‫ﻣﻮﺩﺕ‪ّ ،‬‬
‫* ﻗﺮﻥ ﺑﺪﻳﻊ‪ ،‬ﺗﺮﺟﻤﻪ ﻧﺼﺮﺍ‪ّ ‬‬
‫ﻣﻴﻼﺩﻯ‪ ،‬ﺹ ‪٢٨٧-٢٨٥‬‬
 ‫ﺹ ﻫـ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬
‫ﻧﻴﺮ ﺁﻓﺎﻕ ﺍﺯ ﺍﻓﻖ‬
‫"ﺍﮔﺮ ﻧﻔﺴﻰ ﺑﻪ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﮐﻪ ﺩﺭ ﻫﻨﮕﺎﻡ ﻇﻬﻮﺭ ّ‬
‫ﺗﻔﮑﺮ ﮐﻨﺪ ﺧﻮﺩ ﺭﺍ ﻣﺴﺘﻐﻨﻰ ﻣﺸﺎﻫﺪﻩ‬
‫ّ‬ ‫ﻋﺮﺍﻕ ﻧﺎﺯﻝ ﺷﺪﻩ ﻧﻈﺮ ﻧﻤﺎﻳﺪ ﻭ‬
‫ﻧﻤﺎﻳﺪ‪ .‬ﻗﺴﻢ ﺑﻪ ﺁﻓﺘﺎﺏ ﺣﻘﻴﻘﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﻟﺌﺎﻟﻰ ﻋﻠﻢ ﺍﻟﻬﻰ‬
‫ﻣﺨﺰﻭﻧﺴﺖ ﻭ ﺩﺭﻳﺎﻫﺎﻯ ﻋﺮﻓﺎﻥ ﻣﺴﺘﻮﺭ ﻭ ﻣﮑﻨﻮﻥ‪ ،‬ﻧﻴﮑﻮﺳﺖ ﺣﺎﻝ‬
‫ﺗﻮﺟﻪ ﻧﻤﻮﺩ ﻭ ﺑﺂﻥ ﻓﺎﺋﺰ ﮔﺸﺖ‪".‬‬
‫ﻧﻔﺴﻰ ﮐﻪ ﺑﺎﻧﻘﻄﺎﻉ ﮐﺎﻣﻞ ﺑﺎﻭ ّ‬
‫ﺑﺮ ﭘﮋﻭﻫﻨﺪﮔﺎﻥ ﻋﻠﻢ ﺍﺩﻳﺎﻥ ﺗﻄﺒﻴﻘﻰ ﭘﻮﺷﻴﺪﻩ ﻧﻴﺴﺖ ﮐﻪ ﺍﻭﺻﺎﻑ‬
‫ﺁﺧﺮﺍﻟﺰﻣﺎﻥ ﻳﺎ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﮐﺒﺮﻯ ﺩﺭ ﺍﮐﺜﺮ ﮐﺘﺐ ﺩﻳﻨﻰ ﺑﺼﻮﺭﺗﻰ ﻣﺸﺎﺑﻪ ﺍﺭﺍﺋﻪ‬
‫ﺷﺪﻩ ﻭ ﭘﻴﺶ ﺑﻴﻨﻰ ﺗﺎﺭﻳﮑﻰ ﻣﺎﻩ ﻭ ﺧﻮﺭﺷﻴﺪ ﻭ ﺷﮑﺎﻓﺘﻪ ﺷﺪﻥ ﺁﺳﻤﺎﻥ ﻭ‬
‫ﺳﻘﻮﻁ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﺯﻣﻴﻦ ﻟﺮﺯﻩ ﻭ ﺑﻌﺚ ﻣﺮﺩﮔﺎﻥ ﻗﺒﻮﺭ ﻭ ﺑﺮﭘﺎ ﺷﺪﻥ ﻣﻴﺰﺍﻥ ﻭ‬
‫ﺳﻨﺠﺶ ﺛﻮﺍﺏ ﻭ ﮔﻨﺎﻩ ﻭ ﻧﻈﺎﺋﺮ ﺁﻥ ﺭﺍ ﺩﺭ ﺁﺛﺎﺭ ﻣﺨﺘﻠﻔﻪ ﺩﻳﻨﻰ ﻣﻰ ﺗﻮﺍﻥ‬
‫ﺗﻘﺮﻳﺒﴼ ﻳﮑﺴﺎﻥ ﺑﺎﺯ ﻳﺎﻓﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ ﻫﺮﭼﻨﺪ ﭘﺮﺳﺶ ﺟﻨﺎﺏ ﺧﺎﻝ ﺩﺭ ﻣﻮﺭﺩ‬
‫ﺍﻣﺎ ﭘﺎﺳﺦ ﺟﻤﺎﻝ ﺍﻗﺪﺱ‬
‫ﻗﻴﺎﻣﺖ ﺍﺯ ﻣﻨﻈﺮ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻭ ﺍﺣﺎﺩﻳﺚ ﻣﺄﺛﻮﺭﻩ ﺑﻮﺩﻩ ّ‬
‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺑﺪﺳﺖ ﻣﻰ ﺩﻫﺪ‪.‬‬
‫ﺍﺑﻬﻰ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻣﻔﺘﺎﺡ ﺭﻣﻮﺯ ﻭ ﺍﺳﺮﺍﺭ ﻫﻤﻪ ﮐﺘﺐ ّ‬
‫ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﺍﺛﺮ ﺷﺮﻳﻒ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﺍﻳﻘﺎﻥ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﻪ ﺍﻳﻦ‬
‫ﻣﻨﺎﺳﺒﺖ ﺑﺎﺷﺪ ﮐﻪ ﻭﺻﻮﻝ ﺍﺯ ﻣﺮﺣﻠﻪ ﺍﻳﻤﺎﻥ ﮐﻪ ﻣﺮﺣﻠﻪ ﺍﺑﺘﺪﺍﺋﻰ ﺍﺳﺖ ﺑﻪ‬
‫ﻣﺮﺣﻠﻪ ﺍﻳﻘﺎﻥ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﮐﻪ ﻣﺮﺍﺣﻞ ﻧﻬﺎﺋﻰ ﺍﺳﺖ‪ ،‬ﻣﺴﺘﻠﺰﻡ ﻭﻗﻮﻑ ﺑﺮ‬
‫ﺗﻠﻘﻰ ﺷﺪﻩ‬
‫ﭼﻨﻴﻦ ﺣﻘﺎﺋﻖ ﻣﻌﻨﻮﻯ ﻭ ﮐﺸﻒ ﭼﻨﻴﻦ ﺍﺷﺎﺭﺍﺕ ﻭ ﺭﻣﻮﺯ ﺩﻳﻨﻰ ّ‬
‫ﺍﺳﺖ‪ .‬ﺩﻭ ﻟﻔﻆ ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ﺍﺯ ﻫﻤﺎﻥ ﺳﺮﺁﻏﺎﺯ ﮐﺘﺎﺏ ﺷﺮﻳﻒ ﻣﺬﮐﻮﺭ‬
‫ﺁﻣﺪﻩ ﻭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪" :‬ﺟﻮﻫﺮ ﺍﻳﻦ ﺑﺎﺏ ﺁﻥ ﮐﻪ ﺳﺎﻟﮑﻴﻦ ﺳﺒﻴﻞ ﺍﻳﻤﺎﻥ ﻭ ﻃﺎﻟﺒﻴﻦ‬
 ‫ﺹﻭ‬
‫ﻣﻘﺪﺱ‬
‫ﮐﺆﻭﺱ ﺍﻳﻘﺎﻥ ﺑﺎﻳﺪ ﻧﻔﻮﺱ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺟﻤﻴﻊ ﺷﺌﻮﻧﺎﺕ ﻋﺮﺿﻴﻪ ﭘﺎﮎ ﻭ ّ‬
‫ﻇﻦ ﻭ‬
‫ﻧﻤﺎﻳﻨﺪ‪ ".‬ﺍﻳﻘﺎﻥ ﻣﺮﺗﺒﻪ ﺍﻯ ﺍﺯ ﻣﻌﺮﻓﺖ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺟﺎﺋﻰ ﺑﺮﺍﻯ ّ‬
‫ﺣﻖ ﺑﻌﻨﻮﺍﻥ ﺟﻮﻫﺮ ﺣﻘﻴﻘﺖ‬
‫ﮔﻤﺎﻥ ﻭ ﺗﺮﺩﻳﺪ ﻭ ﺳﺆﺍﻝ ﺑﺎﻗﻰ ﻧﻤﻰ ﻣﺎﻧﺪ ﻭ ﮐﻼﻡ ّ‬
‫ﺷﺘﻰ ﻭ ﮐﺘﺎﺏ‬
‫ﭘﺬﻳﺮﻓﺘﻪ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﻳﻤﺎﻥ ﺣﻘﻴﻘﻰ ﭼﻨﺎﻥ ﮐﻪ ﺩﺭ ﺍﻟﻮﺍﺡ ّ‬
‫ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﺁﻣﺪﻩ ﺍﻋﺘﻘﺎﺩ ﺗﺰﻟﺰﻝ ﻧﺎﭘﺬﻳﺮ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻈﻬﺮ ﺍﻟﻬﻰ‬
‫"ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎء ﻭ ﻳﺤﮑﻢ ﻣﺎ ﻳﺮﻳﺪ" ﺍﺳﺖ ﻭ ﻣﺼﺪﺍﻕ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ‪:‬‬
‫ﺭﺏ ﺭﺣﻴﻢ ﺑﻪ‪".‬‬
‫ﺗﻮﮐﻞ ﺑﺮ ّ‬
‫"ﭘﺲ ﺳﺮ ﺗﺴﻠﻴﻢ ﻧﻪ ﻭ ّ‬
‫ﺍﻭﻝ ﺩﺭ ﺷﺮﺍﺋﻂ‬
‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﺷﺎﻣﻞ ﺩﻭ ﺑﺎﺏ ﺍﺳﺖ‪ ،‬ﺑﺎﺏ ّ‬
‫ﺳﺎﻟﮏ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﻃﺎﻟﺐ ﺣﻘﻴﻘﺖ ﮐﻪ ﺑﺮﺍﻯ ﻭﺻﻮﻝ ﺑﻪ ﻣﻘﺼﻮﺩ ﺑﺎﻳﺪ ﺑﺎ‬
‫ﺗﻮﺟﻪ ﮐﺎﻣﻞ ﻭ ﭘﺮﻫﻴﺰ ﺍﺯ ﺗﻘﻠﻴﺪ ﻭ ﭘﻴﺮﻭﻯ ﺩﻳﮕﺮﺍﻥ ﻭ ﺑﻪ‬ ‫ﺍﻧﻘﻄﺎﻉ ِ‬
‫ﺻﺮﻑ ﻭ ّ‬
‫ﺩﻭﻡ ﺩﺭ‬
‫ﻫﺪﺍﻳﺖ ﻋﻘﻞ ﺳﻠﻴﻢ ﻭ ﻗﻠﺐ ﻃﺎﻫﺮ ﺑﻪ ﺟﺴﺘﺠﻮ ﭘﺮﺩﺍﺯﺩ‪ ،‬ﻭ ﺑﺎﺏ ّ‬
‫ﻣﺘﻔﺮﻋﻪ ﺑﺮ ﺁﻥ‪.‬‬
‫ّ‬ ‫ﺗﻮﺿﻴﺢ ﻣﻌﻨﻰ ﺣﻘﻴﻘﻰ ﺳﻠﻄﻨﺖ ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﻭ ﺳﺎﻳﺮ ﻣﺴﺎﺋﻞ‬
‫ﺍﻭﻝ ﺩﺭ ﺩﻧﺒﺎﻟﻪ ﺧﻮﺩ ﺑﻪ ﻣﺒﺤﺚ ﺗﺎﺯﻩ ﺍﻯ ﮐﻪ ﺗﺸﺮﻳﺢ ﻣﻌﺎﻧﻰ ﻋﻼﻣﺎﺕ‬
‫ﺑﺎﺏ ّ‬
‫ﺗﻮﺟﻪ ﺑﻪ ﻣﻌﺎﻧﻰ‬
‫ﻣﻬﻤﻪ ﮐﻪ ّ‬
‫ﻇﻬﻮﺭ ﻭ ﻗﻴﺎﻣﺖ ﻭ ﺭﺟﻌﺖ ﻭ ﺳﺎﻳﺮ ﻣﻮﺍﺿﻴﻊ ّ‬
‫ﺗﺤﺖ ﺍﻟﻠﻔﻈﻰ ﺁﻥ ﻫﺎ ﺍﺯ ﻋﻠﻞ ﻋﻤﺪﻫﺎﺣﺘﺠﺎﺏ ﺧﻠﻖ ﺑﻮﺩﻩ ﺍﺳﺖ ﻧﻴﺰ ﻋﻄﻒ ﻧﻈﺮ‬
‫ﻣﺘﻀﻤﻦ ﺍﺣﺎﺩﻳﺚ ﻣﻌﺘﺒﺮﻩ ﺩﺭ ﺗﺄﻳﻴﺪ ﻭ‬
‫ّ‬ ‫ﺩﻭﻡ ﻧﻴﺰ ﺩﺭ ﺧﺎﺗﻤﻪ‪،‬‬
‫ﻣﻰ ﮐﻨﺪ ﻭﺑﺎﺏ ّ‬
‫ﺍﺛﺒﺎﺕ ﺣﻘﻴﻘﺖ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻪ ﻋﻨﻮﺍﻥ ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ‬
‫ﺑﺎﺏ ﻧﻴﺰ ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺷﺮﺣﻰ ﻣﺒﺴﻮﻁ ﺩﺭ ﻣﻮﺭﺩ ﺷﺮﺍﺋﻂ ﭘﮋﻭﻫﺶ ﻭ‬
‫ﻣﮑﻤﻞ ﻫﻤﺎﻥ ﺑﺤﺚ‬
‫ّ‬ ‫ﻟﻮﺍﺯﻡ ﭘﮋﻭﻫﻨﺪﻩ ﺣﻘﺎﺋﻖ ﺭﻭﺣﺎﻧﻰ ﺍﺭﺍﺋﻪ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ‬
‫ﺍﻭﻝ ﺍﺳﺖ‪.‬‬
‫ﺁﻏﺎﺯ ﺑﺎﺏ ّ‬
‫ﺩﺭ ﺗﺄﺛﻴﺮ ﺍﻳﻦ ﺳﻔﺮ ﮐﺮﻳﻢ ﮐﺎﻓﻰ ﺍﺳﺖ ﮐﻪ ﺑﻨﻘﻞ ﺑﻴﺎﻧﻰ ﺍﺯ ﺣﻀﺮﺕ‬
 ‫ﺹﺯ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﺒﺎﺩﺭﺕ ﺷﻮﺩ ﺁﻧﺠﺎ ﮐﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬
‫ﺍﻳﺎﻡ ﻋﺮﺍﻕ ﺭﻭﺯﻯ ﺟﻤﺎﻝ ﻗﺪﻡ ﻭ ﺍﺳﻢ ﺍﻋﻈﻢ ﻓﺪﻳﺖ ﺑﺮﻭﺣﻰ ﻭ‬
‫"‪...‬ﺩﺭ ّ‬
‫ﺍﺣﺒﺎﺋﻪ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻓﺎﺭﺱ ﭼﻮﻥ‬
‫ﺫﺍﺗﻰ ﻭ ﮐﻴﻨﻮﻧﺘﻰ ﺍﺭﺿﴼ ﻭﻃﺌﺘﻬﺎ ﺍﻗﺪﺍﻡ ّ‬
‫ﻣﻘﺪﺱ ﻣﻴﻞ‬
‫ﺭﺏ ﺍﻋﻠﻰ ﻭ ﻧﻘﻄﻪ ﺍﻭﻟﻰ ﺑﻮﺩ ﻭ ﻣﻨﺘﺴﺐ ﺑﺂﻥ ﺫﺍﺕ ّ‬
‫ﻣﻮﻃﻦ ّ‬
‫ﺟﺰﺋﻴﻪ ﻧﮕﺬﺷﺖ ﮐﻪ‬
‫ّ‬ ‫ﻣﺪﺗﻰ‬
‫ﻣﺤﺒﺖ ﺍ‪ ‬ﻣﺸﺘﻌﻞ ﮔﺮﺩﺩ‪ّ .‬‬
‫ّ‬ ‫ﺩﺍﺭﻡ ﮐﻪ ﺑﻨﺎﺭ‬
‫ﻣﺸﺮﻑ ﺷﺪﻧﺪ ﻭ ﺳﺆﺍﻻﺗﻰ ﻧﻤﻮﺩﻧﺪ ﻭ‬
‫ﺟﻨﺎﺏ ﺧﺎﻝ ﺣﻀﺮﺕ ﺍﻓﻨﺎﻥ ﺁﻣﺪﻧﺪ ﻭ ّ‬
‫ﻣﺤﺒﺖ ﺍ‪‬‬
‫ّ‬ ‫ﻣﺴﻤﻰ ﺑﻪ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻧﺴﺖ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﻧﺎﺭ‬
‫ّ‬ ‫ﺭﺳﺎﻟﻪ ﺧﺎﻝ ﮐﻪ‬
‫ﺩﺭ ﻭﻻﻳﺖ ﻓﺎﺭﺱ ﺷﻌﻠﻪ ﺷﺪﻳﺪ ﺯﺩ ﻭ ﺍﻧﻮﺍﺭ ﻋﺮﻓﺎﻥ ﺍﺯ ﺁﻥ ﻃﺎﻟﻊ ﻭ ﻻﺋﺢ‬
‫ﺍﻟﻬﻴﻪ ﺩﺍﺧﻞ ﺷﺪﻧﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺟﺎﻡ‬
‫ﻇﻞ ﮐﻠﻤﻪ ّ‬
‫ﺷﺪ ﻭ ﻧﻔﻮﺱ ﮐﺜﻴﺮﻩ ﺩﺭ ّ‬
‫ﻋﻨﺎﻳﺖ ﺳﺮﻣﺴﺖ ﺷﺪﻩ ﺑﻪ ﻗﺮﺑﺎﻧﮕﺎﻩ ﻓﺪﺍ ﺷﺘﺎﻓﺘﻨﺪ ﻭ ﺟﺎﻥ ﻭ ﺩﻝ ﺑﺎﺧﺘﻨﺪ‪"...‬‬
‫ﻧﺎﺷﺮ ﺍﻳﻦ ﮐﺘﺎﺏ ﮐﻤﺎﻝ ﺍﻓﺘﺨﺎﺭ ﺭﺍ ﺩﺍﺭﺩ ﮐﻪ ﺍﮐﻨﻮﻥ ﻃﺒﻊ ﺟﺪﻳﺪﻯ ﺍﺯ ﺍﻳﻘﺎﻥ‬
‫ﺍﻟﻤﻘﺮﺑﻴﻦ‬
‫ّ‬ ‫ﺧﻂ ﺟﻨﺎﺏ ﺯﻳﻦ‬
‫ﻣﻮﺛﻖ ﮐﻪ ﺑﻪ ّ‬
‫ﺷﺮﻳﻒ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﻧﺴﺨﻪ ﺍﻯ ّ‬
‫ﮐﺘﺎﺑﺖ ﮔﺮﺩﻳﺪﻩ ﻭ ﺗﺎﺭﻳﺦ ‪ ١٥‬ﺷﻌﺒﺎﻥ ‪ ١٣١٤‬ﻫـ‪.‬ﻕ‪ *.‬ﺭﺍ ﺩﺍﺭﺩ ﺑﻪ‬
‫ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻋﺰﻳﺰ ﻋﺮﺿﻪ ﻣﻰ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻧﺴﺨﻪ ﺁﺧﺮﻳﻦ ﻧﺴﺨﻪ ﺷﻨﺎﺧﺘﻪ‬
‫ﺧﻂ ﺍﻳﻦ ﮐﺎﺗﺐ ﺷﻬﻴﺮ ﻭ ﻣﻌﺘﺒﺮ ﺑﻬﺎﺋﻰ‬
‫ﺷﺪﻩ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ّ‬
‫ﺳﻮﺍﺩ ﺑﺮﺩﺍﺭﻯ ﺷﺪﻩ ﻭ ﺍﺻﻞ ﺁﻥ ﺩﺭ ﻣﺤﻔﻈﻪ ﺁﺛﺎﺭ ﺑﻬﺎﺋﻰ ﺩﺭ ﻣﺮﮐﺰ ﺟﻬﺎﻧﻰ‬
‫ﺑﻬﺎﺋﻰ )ﺣﻴﻔﺎ( ﻣﺤﻔﻮﻅ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﺴﺨﻪ ﺷﺎﻣﻞ ‪ ٢٩٢‬ﺻﻔﺤﻪ ﺍﺳﺖ ﻭ ﺩﺭ‬
‫ﺑﺮﺍﻕ ﻧﺨﻮﺩﻯ ﺭﻧﮓ ﻧﮕﺎﺷﺘﻪ ﺷﺪﻩ‬
‫ﻫﺮ ﺻﻔﺤﻪ ﺁﻥ ‪ ١٣‬ﺳﻄﺮ ﺑﺮ ﺭﻭﻯ ﮐﺎﻏﺬ ّ‬
‫ﺍﻭﻝ ﺷﻬﺮ ﺍﻟﺴﻠﻄﺎﻥ ‪ ٥٣‬ﺑﺪﻳﻊ‪ ٣٠ ،‬ﺩﻯ ﻣﺎﻩ ‪ ١٢٧٥‬ﺷﻤﺴﻰ ﻭ ‪١٩‬‬
‫* ﺑﺮﺍﺑﺮ ﺍﺳﺖ ﺑﺎ ﺳﻪ ﺷﻨﺒﻪ ّ‬
‫ﮊﺍﻧﻮﻳﻪ ‪ ١٨٩٧‬ﻣﻴﻼﺩﻯ‪.‬‬
 ‫ﺹﺡ‬
‫ﺧﻂ ﺁﻥ ﺭﺍ ﻣﻰ ﺗﻮﺍﻥ ﻧﺴﺦ ﻣﺴﺘﺪﻳﺮ ﻣﻌﻤﻮﻝ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﺤﺴﻮﺏ ﺩﺍﺷﺖ‪.‬‬
‫ﺍﺳﺖ‪ .‬ﻧﻮﻉ ّ‬
‫ﺑﺎﻳﺪ ﻳﺎﺩ ﺁﻭﺭ ﺷﺪ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ‪ ،‬ﻧﺴﺦ ﻣﻄﺒﻮﻋﻪ ﺍﻳﻘﺎﻥ ﺷﺮﻳﻒ ﺩﺭ‬
‫ﻗﺎﻫﺮﻩ‪ ،‬ﻃﻬﺮﺍﻥ ﻭ ﺑﻤﺒﺌﻰ ﺑﻪ ﺣﻠﻴﻪ ﻃﺒﻊ ﺁﺭﺍﺳﺘﻪ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﻧﺴﺨﻪ ﻗﺎﻫﺮﻩ ﺭﺍ‬
‫ﺟﻨﺎﺏ ﻓﺮﺝ ﺍ‪ ‬ﺯﮐﻰ ﺩﺭ ﺳﻨﻪ ‪ ١٣٥٢‬ﻫـ‪.‬ﻕ‪ .‬ﻣﻨﺘﺸﺮ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎ‬
‫ﺩﻗﺘﻰ ﮐﻪ ﺩﺭ ﻧﺸﺮ ﺁﻥ ﺭﻓﺘﻪ ﺑﻮﺩ ﻋﺎﺭﻯ ﺍﺯ ﺑﻌﻀﻰ ﻣﻨﻘﺼﺖ ﻫﺎ ﻧﺒﻮﺩ‪ .‬ﺍﺯ‬
‫ﻫﻤﻪ ّ‬
‫ﻣﺘﺬﮐﺮ ﺷﺪ ﮐﻪ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺑﻪ ﺯﺑﺎﻥ ﻫﺎﻯ ﻋﺪﻳﺪﻩ‬
‫ّ‬ ‫ﺁﻥ ﮔﺬﺷﺘﻪ ﺑﺎﻳﺪ‬
‫ﻋﺎﻟﻢ ﺗﺮﺟﻤﻪ ﺷﺪﻩ ﻭ ﻇﺎﻫﺮﴽ ﺗﺮﺟﻤﻪ ﻓﺮﺍﻧﺴﻪ ﺁﻥ ﺑﻪ ﺍﻫﺘﻤﺎﻡ ﺟﻨﺎﺏ‬
‫ﻫﻴﭙﻮﻟﻴﺖ ﺩﺭﻳﻔﻮﺱ‪ ،‬ﺳﺮﺁﻏﺎﺯ ﻫﻤﻪ ﺗﺮﺟﻤﻪ ﻫﺎﻯ ﺩﻳﮕﺮ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺻﺤﺖ ﻣﺘﻦ‪ ،‬ﺣﺎﻭﻯ ﻣﺰﺍﻳﺎﻯ ﺩﻳﮕﺮﻯ‬
‫ّ‬ ‫ﺗﺎﻡ ﺩﺭ‬
‫ﺩﻗﺖ ّ‬
‫ﻃﺒﻊ ﺣﺎﺿﺮ ﻋﻼﻭﻩ ﺑﺮ ّ‬
‫ﻧﻴﺰ ﻫﺴﺖ ﮐﻪ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺍﺳﺖ ﻓﻬﺮﺳﺖ ﺍﻟﻔﺒﺎﺋﻰ ﮐﻪ ﺩﺭ ﭘﺎﻳﺎﻥ ﮐﺘﺎﺏ‬
‫ﻣﻬﻤﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ ﻭ ﺣﺎﻭﻯ ﺍﺳﻤﺎء ﺍﻋﻼﻡ‪ ،‬ﻭ ﮐﻠﻤﺎﺕ ﻭ ﺍﺻﻄﻼﺣﺎﺕ ّ‬
‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺩﺭ ﺑﺮ‬
‫ﻃﺒﻊ ﮐﻨﻮﻧﻰ ﺿﻤﻨﴼ ﻣﺮﺍﺟﻊ ﺩﻗﻴﻖ ﺁﻳﺎﺕ ﻣﻨﻘﻮﻟﻪ ﺍﺯ ﮐﺘﺐ ّ‬
‫ﺩﺍﺭﺩ‪ ،‬ﻫﺮ ﭼﻨﺪ ﻻﺯﻡ ﺍﺳﺖ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﺟﻤﺎﻝ ﺍﻗﺪﺱ ﺍﺑﻬﻰ ﺣﻀﺮﺕ‬
‫ﻣﻘﺪﺳﻪ ﻳﺎ ﺍﺣﺎﺩﻳﺚ ﺍﺳﻼﻣﻰ ﺭﺍ ﺑﻪ ﻣﻀﻤﻮﻥ‬
‫ﺑﻬﺎءﺍ‪ ‬ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﮐﺘﺐ ّ‬
‫ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ ﻣﻨﻴﻊ ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻟﺬﺍ ﻣﺘﻦ ﺍﻳﻦ ﻗﺒﻴﻞ ﻣﻨﻘﻮﻻﺕ ﻣﻤﮑﻦ ﺍﺳﺖ‬
‫ﻣﻘﺪﺳﻪ ﻭ ﺍﺣﺎﺩﻳﺚ ﺍﺳﻼﻣﻰ‬
‫ﺩﺭ ﻣﻮﺍﺭﺩ ﭼﻨﺪ ﺑﺎ ﺍﺻﻞ ﻣﻨﺪﺭﺝ ﺩﺭ ﮐﺘﺐ ّ‬
‫ﺗﻄﺎﺑﻖ ﮐﺎﻣﻞ ﻟﻔﻈﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﻧﺸﺮ ﺍﻳﻦ ﮐﺘﺎﺏ ﻫﻢ ﺯﻣﺎﻥ ﺑﺎ ﻧﺸﺮ ﺗﺮﺟﻤﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺁﻥ‪ ،‬ﺍﺛﺮ ﺧﺎﻣﻪ‬
‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺻﻮﺭﺕ ﻣﻰ ﭘﺬﻳﺮﺩ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﺩﺭ ﺗﺮﺟﻤﻪ ﺍﻧﮕﻠﻴﺴﻰ‬
‫ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﺑﺮﺍﻯ ﺗﺴﻬﻴﻞ ﺩﺭﮎ ﻣﻄﺎﻟﺐ ﺍﻗﺪﺍﻡ ﺑﻪ‬
 ‫ﺹﻁ‬
‫ﭘﺎﺭﮔﺮﺍﻑ ﺑﻨﺪﻯ ﻭ ﺟﺪﺍ ﻧﻤﻮﺩﻥ ﺑﺨﺶ ﻫﺎﻯ ﮐﺘﺎﺏ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻟﺬﺍ ﺍﻳﻦ‬
‫ﭘﺎﺭﮔﺮﺍﻑ ﻫﺎ ﺩﺭ ﻧﺸﺮ ﺗﺎﺯﻩ ﺍﻧﮕﻠﻴﺴﻰ ﺷﻤﺎﺭﻩ ﺑﻨﺪﻯ ﺷﺪﻩ ﻭ ﻫﻢ ﺯﻣﺎﻥ‪ ،‬ﺩﺭ‬
‫ﺍﻳﻦ ﻧﺸﺮ ﻓﺎﺭﺳﻰ ﻣﻌﺎﺩﻝ ﺁﻥ ﺷﻤﺎﺭﻩ ﻫﺎ ﺩﺭ ﮐﻨﺎﺭ ﻣﻄﻠﺐ ﻣﺮﺑﻮﻃﻪ ﺁﻭﺭﺩﻩ ﺷﺪﻩ‬
‫ﺑﺪﻭﻥ ﺁﻧﮑﻪ ﻣﺘﻦ ﻓﺎﺭﺳﻰ ﺍﺯ ﺻﻮﺭﺕ ﻧﺰﻭﻟﻰ ﺧﺎﺭﺝ ﮔﺮﺩﺩ ﻭ ﭘﺎﺭﮔﺮﺍﻑ ﺑﻨﺪﻯ‬
‫ﺷﻮﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻳﺎﺭﺍﻧﻰ ﮐﻪ ﻣﺎﻳﻞ ﺑﺎﺷﻨﺪ ﺍﺯ ﻃﺮﻳﻖ ﺍﺻﻞ ﺑﻪ ﺗﺮﺟﻤﻪ‬
‫ﺣﻀﺮﺕ ﻭﻟﻰ ﺍﻣﺮﺍ‪ ‬ﻭ ﻳﺎ ﺍﺯ ﻃﺮﻳﻖ ﺗﺮﺟﻤﻪ ﺑﻪ ﺍﺻﻞ ﻧﺰﻭﻟﻰ ﺩﺳﺘﺮﺳﻰ ﺣﺎﺻﻞ‬
‫ﻧﻤﺎﻳﻨﺪ ﺑﻪ ﺁﺳﺎﻧﻰ ﺧﻮﺍﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ ﺑﺎ ﺩﺍﺷﺘﻦ ﺷﻤﺎﺭﻩ ﭘﺎﺭﮔﺮﺍﻑ ﻣﻄﻠﺐ‬
‫ﻣﻮﺭﺩ ﻧﻈﺮ ﺭﺍ ﺩﺭ ﻣﺘﻦ ﺩﻳﮕﺮ ﭘﻴﺪﺍ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻫﻤﻴﻦ ﺍﻣﺮ ﺩﺭ ﻧﺸﺮ ﺗﺮﺟﻤﻪ ﺁﻟﻤﺎﻧﻰ‬
‫ﻣﻨﻈﻮﺭ ﮔﺮﺩﻳﺪﻩ ﻭ ﺍﻣﻴﺪﻭﺍﺭﺳﺖ ﺩﺭ ﺗﺮﺟﻤﻪ ﺍﻳﻦ ﮐﺘﺎﺏ ﺷﺮﻳﻒ ﺑﻪ ﻫﻤﻪ‬
‫ﻣﺤﻘﻘﻴﻦ ﻭ ﻋﻼﻗﻤﻨﺪﺍﻥ ﺭﺍ ﺳﻬﻞ ﮐﻨﺪ‪.‬‬
‫ّ‬ ‫ﺯﺑﺎﻥ ﻫﺎﻯ ﻋﺎﻟﻢ ﻧﻴﺰ ﻣﻮﺭﺩ ﻧﻈﺮ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﻭ ﮐﺎﺭ‬

‫ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ‬
‫‪١ -‬ﭼﻨﺎﻥ ﮐﻪ ﺍﺯ ﻣﺘﻦ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺍﻳﻘﺎﻥ ﻣﺴﺘﻔﺎﺩ ﻣﻰ ﺷﻮﺩ ﭘﺮﺳﺶ ﻫﺎﻯ ﺟﻨﺎﺏ‬
‫ﺧﺎﻝ ﻋﺒﺎﺭﺕ ﺑﻮﺩﻩ ﺍﺳﺖ ﺍﺯ ﺳﺆﺍﻝ ﺩﺭ ﻋﻼﻣﺎﺕ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ‪ -‬ﻣﺴﺄﻟﻪ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﻴﻦ‪-‬‬
‫ﻣﻮﺿﻮﻉ ﻗﻴﺎﻣﺖ ﮐﺒﺮﻯ‪ -‬ﻣﺴﺄﻟﻪ ﺭﺟﻌﺖ ﭘﻴﻐﻤﺒﺮ ﻭ ﺍﺋﻤﻪ ﺍﻃﻬﺎﺭ‪ -‬ﻟﻘﺎءﺍ‪ ‬ﺩﺭ ﻳﻮﻡ‬
‫ﻗﻴﺎﻣﺖ‪ -‬ﻣﺴﺄﻟﻪ ﺗﺤﺮﻳﻒ ﮐﺘﺐ ﺁﺳﻤﺎﻧﻰ‪ -‬ﺣﺸﺮ ﻭ ﻧﺸﺮ ﻭ ﺯﻧﺪﻩ ﺷﺪﻥ ﻣﺮﺩﮔﺎﻥ‪-‬‬
‫ﻣﺴﺄﻟﻪ ﺳﻠﻄﻨﺖ ﻭ ﻗﺪﺭﺕ ﻣﻈﻬﺮ ﻣﻮﻋﻮﺩ ﻭ ﺳﺆﺍﻻﺗﻰ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﮐﻪ ﭘﺎﺳﺦ ﻫﻤﻪ ﺁﻥ ﻫﺎ‬
‫ﻣﺴﻮﺩﻩ ﺳﺆﺍﻻﺕ‬
‫ّ‬ ‫ﻣﻨﻈﻢ ﺩﺭ ﺁﻥ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭﺭﻗﻪ‬
‫ﺑﻪ ﺷﻴﻮﻩ ﺍﻯ ّ‬
‫ﺧﻂ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﻣﺮﻗﻮﻡ ﺷﺪﻩ ﺩﺭ ﺑﻴﻦ ﺻﻔﺤﺎﺕ ‪ ٤٠‬ﻭ ‪ ٤١‬ﺩﺭ ﮐﺘﺎﺏ‬
‫ﺟﻨﺎﺏ ﺧﺎﻝ ﮐﻪ ﺑﻪ ّ‬
‫ﺧﺎﻧﺪﺍﻥ ﺍﻓﻨﺎﻥ ) ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﻣﺤﻤﺪ ﻋﻠﻰ ﻓﻴﻀﻰ‪ ،‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ ‪ ١٢٧‬ﺑﺪﻳﻊ( ﮔﺮﺍﻭﺭ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪٢ -‬ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ‬ﺷﺮﺡ ﻧﺰﻭﻝ ﺍﻳﻘﺎﻥ ﺷﺮﻳﻒ ﺭﺍ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﮐﻪ‬
‫ﺑﻪ ﺍﻓﺘﺨﺎﺭ ﺟﻨﺎﺏ ﺍﺑﻦ ﺍﺻﺪﻕ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ١٩‬ﺭﺟﺐ ‪ ١٣٠٨‬ﻫـ‪ .‬ﻕ‪ .‬ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ‬
 ‫ﺹﻯ‬
‫ﺑﺎﻳﻦ ﮔﻮﻧﻪ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬
‫ﺳﻴﺪ ﺟﻮﺍﺩ ﻋﻠﻴﻪ ﺑﻬﺎءﺍ‪ ‬ﺍﻻﺑﻬﻰ‬
‫ﺍﻳﺎﻡ ﺣﻀﺮﺕ ﻣﺮﻓﻮﻉ ﺟﻨﺎﺏ ﺣﺎﺟﻰ ّ‬
‫" ﻳﻮﻣﻰ ﺍﺯ ّ‬
‫ﻣﻌﺮﻭﻑ ﺑﻪ ﮐﺮﺑﻼﺋﻰ ﺑﺤﻀﻮﺭ ﻓﺎﺋﺰ‪ ،‬ﻋﺮﺽ ﻧﻤﻮﺩﻧﺪ ﺧﺎﻝ ﺣﻀﺮﺕ‪ ،‬ﺟﻨﺎﺏ ﺣﺎﺟﻰ ﻣﻴﺮﺯﺍ‬
‫ﻣﺤﻤﺪ ﻭ ﺧﺎﻝ ﺩﻳﮕﺮ ﻋﻠﻴﻬﻤﺎ ﺑﻬﺎءﺍ‪ ‬ﺍﻻﺑﻬﻰ ﺑﻪ ﺯﻳﺎﺭﺕ ﻧﺠﻒ ﻭ ﮐﺮﺑﻼ ﻓﺎﺋﺰ‬
‫ّ‬ ‫ﺳﻴﺪ‬
‫ّ‬
‫ﺷﺪﻩﺍﻧﺪ ﻭ ﺣﺎﻝ ﻣﺮﺍﺟﻌﺖ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺍﺭﺍﺩﻩ ﺭﺟﻮﻉ ﺑﻪ ﻭﻃﻦ ﺩﺍﺭﻧﺪ‪ .‬ﺟﻤﺎﻝ ﻗﺪﻡ‬
‫ﻓﺮﻣﻮﺩﻧﺪ ﺑﻪ ﺍﻳﺸﺎﻥ ﭼﻴﺰﻯ ﮔﻔﺘﻪ ﺍﻯ‪ ،‬ﻋﺮﺽ ﮐﺮﺩ ﺧﻴﺮ! ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﭼﺮﺍ؟ ﺷﻤﺎ ﺑﺎﻳﺪ ﺑﻪ‬

‫ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﻣﺸﻐﻮﻝ ﺑﺎﺷﻴﺪ‪ ،‬ﺑﺮﻭ ﻭﺍﺯ ِ َ‬

‫ﻗﺒﻞ ﻣﺎ ﺳﻼﻡ ﺑﺮﺳﺎﻥ ﻭﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺣﻀﻮﺭ ﺁﻭﺭ‪.‬‬
‫ﺍﻟﻌﺰ ﻭﺍﻟﺠﻼﻝ‪ .‬ﺗﺸﺮﻳﻒ ﺑﺮﺩﻧﺪ ﻳﻮﻡ ﺩﻳﮕﺮ ﻣﻊ ﺣﻀﺮﺕ ﺧﺎﻝ ﺭﺍﺟﻊ‬
‫ﮐﻦ ﺩﻟﻴﻠﻬﻤﺎ ﺍﻟﻰ ﺳﺎﺣﺔ ّ‬
‫ﺷﺪﻧﺪ ﻭ ﺑﺤﻀﻮﺭ ﻓﺎﺋﺰ ﻭ ﻟﮑﻦ ﺟﻨﺎﺏ ﺧﺎﻝ ﮐﺒﻴﺮ ﺗﺸﺮﻳﻒ ﺁﻭﺭﺩﻧﺪ ﻣﻦ ﺩﻭﻥ ﺍﺧﻮﻯ ﺩﻳﮕﺮ‪.‬‬
‫ﺑﻌﺪ ﺍﺯ ﺣﻀﻮﺭ ﺍﻣﻮﺍﺝ ﺑﺤﺮ ﺑﻴﺎﻥ ﻣﻘﺼﻮﺩ ﻋﺎﻟﻤﻴﺎﻥ ﺑﺸﺄﻧﻰ ﻇﺎﻫﺮ ﮐﻪ ﺍﺣﺪﻯ ﻗﺎﺩﺭ ﺑﺮ ﺍﺣﺼﺎ‬
‫ﻧﺒﻮﺩﻩ ﺑﺎﻻﺧﺮﻩ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﻣﺎ ﺩﻭﺳﺖ ﻧﺪﺍﺭﻳﻢ ﮐﻪ ﺷﻤﺎ ﺍﺯ ﺳﺪﺭﻩ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ﺑﻴﻦ ﺷﻤﺎ‬
‫ﻣﺰﻳﻦ‪ ،‬ﻣﺤﺮﻭﻡ ﺑﻤﺎﻧﻴﺪ‪ ،‬ﻋﺮﺽ ﻧﻤﻮﺩ ﻣﻮﻻﺋﻰ ﻫﺰﺍﺭ ﻭ‬
‫ﺭﻭﺋﻴﺪﻩ ﻭ ﺑﺎﺛﻤﺎﺭ ﺣﮑﻤﺖ ﻭ ﺑﻴﺎﻥ ّ‬
‫ﻣﺪﻥ ﻣﻌﺮﻭﻓﻪ ﻣﺸﻬﻮﺭﻩ ﺳﺎﮐﻨﻨﺪ ﻭ ﺍﻭﻻﺩﻫﺎﻯ‬
‫ﺩﻭﻳﺴﺖ ﺳﺎﻝ ﺷﻨﻴﺪﻳﻢ ﮐﻪ ﺣﻀﺮﺕ ﻗﺎﺋﻢ ﺩﺭ ُ‬
‫ﻋﺰﺕ ﻭ ﻋﻈﻤﺖ ﺩﺭ ﺁﻥ ﻣﺪﻥ ﻣﻮﺟﻮﺩ ﻭ ﻫﺮ ﻧﻔﺴﻰ ﮐﻠﻤﻪ ﺍﻯ‬
‫ﺁﻥ ﺣﻀﺮﺕ ﻫﺮ ﻳﮏ ﺑﻪ ﮐﻤﺎﻝ ّ‬
‫ﺗﻮﻟﺪ ﺁﻥ ﺣﻀﺮﺕ ﺫﮐﺮ ﻣﻰ ﻧﻤﻮﺩ ﻓﻰ ﺍﻟﺤﻴﻦ ﺍﺧﺬﺵ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺧﻮﻧﺶ ﻣﻰ ﺭﻳﺨﺘﻨﺪ‬
‫ﺩﺭ ّ‬
‫ﻧﺎﺣﻴﻬﻤﻘﺪﺳﻪ ﭼﻪ ﺷﺪ؟ ﺫﮐﺮ ﺑﺤﺮ ﻭ ﻗﺎﻟﻴﭽﻪ ﮐﺠﺎ ﺭﻓﺖ؟ ﻭ‬
‫ّ‬ ‫ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ‪ ،‬ﺣﮑﺎﻳﺖ‬
‫ﻫﻢ ﭼﻨﻴﻦ ﺍﺯ ﻋﻠﻤﺎﻯ ﺣﺰﺏ ﺷﻴﻌﻪ ﺷﻨﻴﺪﻩ ﺍﻳﻢ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﻣﻰ ﺁﻳﺪ‪ ،‬ﻭ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻭ‬
‫ﻣﺴﺨﺮ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻫﻢ ﭼﻨﻴﻦ‬
‫ّ‬ ‫ﺩﻳﻮﻥ ﺷﻴﻌﻴﺎﻥ ﺭﺍ ﺍﺩﺍء ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻭ ﺟﻤﻴﻊ ﺍﺭﺽ ﺭﺍ‬
‫ﺫﮐﺮﻫﺎﺋﻰ ﮐﻪ ﺍﻳﻦ ﻋﺒﺪ ﺍﺯ ﺫﮐﺮﺵ ﻋﺎﺟﺰ ﺍﺳﺖ‪ ،‬ﭼﻪ ﮐﻪ ﻣﻄﻠﺐ ﺑﻪ ﻃﻮﻝ ﻣﻰ ﺍﻧﺠﺎﻣﺪ‪.‬‬
‫ﺑﺎﻻﺧﺮﻩ ﻋﺮﺽ ﻧﻤﻮﺩﻧﺪ ﻣﻊ ﻋﻈﻤﺖ ﻭ ﺟﻼﻝ ﻭ ﺫﮐﺮ ﺧﻮﺍﺭﻕ ﻋﺎﺩﺍﺕ‪ ،‬ﺣﺎﻝ ﻣﻰ ﮔﻮﻳﻨﺪ‬
‫ﺧﻮﺍﻫﺮﺯﺍﺩﻩ ﺷﻤﺎ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻋﺒﺪ ﭼﮕﻮﻧﻪ ﻗﺒﻮﻝ ﻧﻤﺎﻳﺪ ﺁﻥ ﭼﻪ ﺍﺯ ﻗﺒﻞ ﮔﻔﺘﻪ ﺷﺪﻩ ﺣﺎﻝ‬
‫ﺧﻼﻑ ﺁﻥ ﺑﻤﺜﺎﺑﻪ ﺁﻓﺘﺎﺏ ﺭﻭﺷﻦ ﻭ ﻇﺎﻫﺮ‪ ،‬ﺗﮑﻠﻴﻒ ﺍﻳﻦ ﻋﺒﺪ ﭼﻴﺴﺖ ﻧﻤﻰ ﺩﺍﻧﻢ‪.‬‬
‫ﺗﻮﺟﻪ ﻧﻤﺎﺋﻴﺪ‬
‫ﻣﻘﺮ ﺧﻮﺩ ّ‬
‫ﺑﻌﺪ ﻟﺴﺎﻥ ﻋﻈﻤﺖ ﺑﺎﻳﻦ ﮐﻠﻤﻪ ﻋﻠﻴﺎ ﻧﺎﻃﻖ‪ :‬ﻳﺎ ﺧﺎﻝ‪ ،‬ﺣﺎﻝ ﺑﻪ ّ‬
‫ﺗﻔﮑﺮ‬
‫ّ‬ ‫ﺗﻮﻗﻒ ﺷﻤﺎﺳﺖ ﺩﺭﺳﺖ ﺩﺭ ﺁﻥ‬
‫ﻭ ﺍﺧﺒﺎﺭ ﻭ ﺷﺒﻬﺎﺕ ﻣﺬﮐﻮﺭﻩ ﻭ ﺁﻥ ﭼﻪ ﮐﻪ ﺳﺒﺐ ّ‬
‫ﻳﺒﺪﻝﺍﻟﺸﺒﻬﺎﺕ ﺑﺂﻳﺎﺕ‬
‫ﻣﻌﻴﻦ ﻧﻤﺎﺋﻴﺪ ﻣﻊ ﺟﻨﺎﺏ ﺍﺧﻮﻯ ﺗﺸﺮﻳﻒ ﺑﻴﺎﻭﺭﻳﺪ ﻟﻮﺷﺎءﺍ‪ّ ‬‬
‫ﮐﻨﻴﺪ ﻭ ّ‬
‫ﮐﻞ ﺷﻰء ﻗﺪﻳﺮ ‪ .‬ﻳﻮﻡ ﺑﻌﺪ ﻣﻦ ﻏﻴﺮ ﺍﺧﻮﻯ ﺗﺸﺮﻳﻒ ﺁﻭﺭﺩﻧﺪ ﻭ ﻳﮏ ﻳﮏ‬
‫ﺍﻧﻪ ﻋﻠﻰ ّ‬
‫ﻣﺤﮑﻤﺎﺕ ّ‬
 ‫ﺷﺒﻬﺎﺕ ﺭﺍ ﺫﮐﺮ ﻧﻤﻮﺩﻧﺪ ﻭ ﺟﻮﺍﺏ ﻧﺎﺯﻝ ﻭ ﺁﻧﭽﻪ ﻧﺎﺯﻝ ﺷﺪ ﻣﺎ ﺑﻴﻦ ﻋﺒﺎﺩ ﺑﻪ ﺭﺳﺎﻟﻪ ﺧﺎﻝ‬
‫ﻣﻌﺮﻭﻑ ﻭ ﻧﻈﺮ ﺑﻪ ﺣﮑﻤﺖ ﺑﺎﻟﻐﻪ ﺍﺯ ﺑﻌﺪ ﺍﺳﻢ ﺧﺎﻝ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﻣﻮﺳﻮﻡ ﮔﺸﺖ‪".‬‬
 ‫ﺹ‪١‬‬
‫ﺭﺑﻨﺎ ﺍﻟﻌﻠﻲ ﺍﻻﻋﻠﻰ‬ ‫ﺑﺴﻢ ّ‬
‫ّ‬
‫‪١‬‬ ‫ﺑﺤﺮ‬ ‫ﻳﺼﻠﻮﺍ ٕﺍﻟﻰ ِ‬
‫ﺷﺎﻃﻰ َ ِ‬ ‫ﺍﻥ ﺍﻟﻌﺒﺎﺩ َﻟﻦ َ ِ ُ‬ ‫ﺍﻟﻤﺬﮐﻮﺭ ﻓﻰ َ ِ‬
‫ﺑﻴﺎﻥ َ ‪‬‬ ‫ﺍﻟﺒﺎﺏ َ ُ ُ‬
‫‪‬‬
‫ِ‬ ‫ﮐﻞ َﻣﻦ ِﻓﻰ ‪‬‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ‬ ‫ﺑﺎﻻﻧﻘﻄﺎﻉ ‪ِ ‬‬
‫ﺍﻟﺼﺮﻑ َﻋﻦ ُ ‪‬‬ ‫ِ ِ‬ ‫ِ ِ‬
‫ﺍﻟﻌﺮﻓﺎﻥ ٕ ّﺍﻻ ِ‬
‫ﺍﻟﻤﻘﺎﻡ‬
‫ِ‬ ‫ﻟﻌﻞ َ ِ ُ ‪‬‬
‫ﺗﺼﻠﻦ ٕﺍﻟﻰ‬ ‫ﺍﻻﺭﺽ َ َ ‪‬‬
‫ﺍﻫﻞ َ ِ‬
‫ﺍﻧﻔﺴﮑﻢ ﻳﺎ َ َ‬ ‫ﺍﻻﺭﺽ‪ُ  َ .‬‬
‫ﻗﺪﺳﻮﺍ َ ُ َ ُ‬ ‫َ ِ‬
‫ﺟﻌﻠﻪ ﺍ‪ ُ‬ﻓﻰ َﺳﻤﺎء َ ِ‬
‫ﺍﻟﺒﻴﺎﻥ َﻣﺮﻓﻮﻋﴼ‪.‬‬ ‫ٍ‬
‫ﺳﺮﺍﺩﻕ َ َ ُ‬
‫ﺗﺪﺧﻠﻦ ﻓﻰ ُ‬
‫ﻟﮑﻢ ﻭ َ ُ ُ ‪‬‬‫ﻗﺪﺭ ﺍ‪ُ َ ُ‬‬
‫ﺍﻟﺬﻯ َ ‪‬‬
‫‪‬‬
‫‪٢‬‬ ‫ﺟﻮﻫﺮ ﺍﻳﻦ ﺑﺎﺏ ﺁﻧﮑﻪ ﺳﺎﻟﮑﻴﻦ ﺳﺒﻴﻞ ﺍﻳﻤﺎﻥ ﻭ ﻃﺎﻟﺒﻴﻦ ﮐﺆﻭﺱ‬
‫ﻋﺮﺿﻴﻪ ﭘﺎﮎ ﻭ‬
‫ّ‬ ‫ﺍﻳﻘﺎﻥ ﺑﺎﻳﺪ ﻧﻔﻮﺱ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺟﻤﻴﻊ ﺷﺌﻮﻧﺎﺕ‬
‫ﻣﻘﺪﺱ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﻳﻌﻨﻰ ﮔﻮﺵ ﺭﺍ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﺍﻗﻮﺍﻝ ﻭ ﻗﻠﺐ ﺭﺍ ﺍﺯ‬
‫ّ‬
‫ﺗﻌﻠﻖ ﺑﻪ ﺍﺳﺒﺎﺏ‬
‫ﺳﺒﺤﺎﺕ ﺟﻼﻝ ﻭ ﺭﻭﺡ ﺭﺍ ﺍﺯ ّ‬
‫ﻣﺘﻌﻠﻘﻪ ﺑﻪ ُ ُ‬
‫ّ‬ ‫ﻇﻨﻮﻧﺎﺕ‬
‫ﻣﺘﻮﮐﻠﻴﻦ‬
‫ّ‬ ‫ﻇﺎﻫﺮﻩ ﻭ ﭼﺸﻢ ﺭﺍ ﺍﺯ ﻣﻼﺣﻈﻪ ﮐﻠﻤﺎﺕ ﻓﺎﻧﻴﻪ ﻭ‬
‫ﺗﺠﻠﻴﺎﺕ‬
‫ﻣﺘﻮﺳﻠﻴﻦ ﺍﻟﻴﻪ ﺳﺎﻟﮏ ﺷﻮﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﻗﺎﺑﻞ ّ‬
‫ّ‬ ‫ﻋﻠﻰ ﺍ‪ ‬ﻭ‬
 ‫ﺹ‪۲‬‬
‫ﻣﺤﻞ ﻇﻬﻮﺭﺍﺕ ﻓﻴﻮﺿﺎﺕ‬
‫ّ‬ ‫ﺍﺷﺮﺍﻗﺎﺕ ﺷﻤﻮﺱ ﻋﻠﻢ ﻭ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ ﻭ‬
‫ﻏﻴﺐ ﻧﺎﻣﺘﻨﺎﻫﻰ ﮔﺮﺩﻧﺪ ‪ .‬ﺯﻳﺮﺍ ﺍﮔﺮ ﻋﺒﺪ ﺑﺨﻮﺍﻫﺪ ﺍﻗﻮﺍﻝ ﻭ ﺍﻋﻤﺎﻝ ﻭ‬
‫ﺣﻖ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭ‬ ‫ﺍﻓﻌﺎﻝ ﻋﺒﺎﺩ ﺭﺍ ﺍﺯ ِ‬
‫ﻋﺎﻟﻢ ﻭ ﺟﺎﻫﻞ ﻣﻴﺰﺍﻥ ﻣﻌﺮﻓﺖ ّ‬
‫ﺍﻟﻌﺰﻩ ﺩﺍﺧﻞ ﻧﺸﻮﺩ ﻭ ﺑﻪ‬
‫ﺭﺏ ّ‬ ‫ﻗﺮﺍﺭ ﺩﻫﺪ ﻫﺮﮔﺰ ﺑﻪ ﺭﺿﻮﺍﻥ ﻣﻌﺮﻓﺖ ّ‬
‫ﺳﺮ ﻣﻨﺰﻝ ﺑﻘﺎ ﻧﺮﺳﺪ ﻭ ﺍﺯ ﺟﺎﻡ ُﻗﺮﺏ ﻭ ﺭﺿﺎ ﻣﺮﺯﻭﻕ ﻧﮕﺮﺩﺩ‪.‬‬
‫‪٣‬‬ ‫ﺍﻳﺎﻡ ﻗﺒﻞ ﺷﻮﻳﺪ ﮐﻪ ﭼﻘﺪﺭ ﻣﺮﺩﻡ ﺍﺯ ﺍﻋﺎﻟﻰ ﻭ ﺍﺩﺍﻧﻰ‬
‫ﻧﺎﻇﺮ ﺑﻪ ّ‬
‫ﻗﺪﺳﻴﻪ ﺑﻮﺩﻩﺍﻧﺪ ﺑﻪ‬
‫ّ‬ ‫ﺍﺣﺪﻳﻪ ﺩﺭ ﻫﻴﺎﮐﻞ‬
‫ّ‬ ‫ﻫﻤﻴﺸﻪ ﻣﻨﺘﻈﺮ ﻇﻬﻮﺭﺍﺕ‬
‫ﻣﺘﺮﺻﺪ ﻭ ﻣﻨﺘﻈﺮ ﺑﻮﺩﻧﺪ ﻭ‬
‫ّ‬ ‫ﻗﺴﻤﻰ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﺍﻭﻗﺎﺕ ﻭ ﺍﻭﺍﻥ‬
‫ﺍﻟﻬﻴﻪ ﺑﻪ‬
‫ﺗﻀﺮﻉ ﻫﺎ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺷﺎﻳﺪ ﻧﺴﻴﻢ ﺭﺣﻤﺖ ّ‬
‫ّ‬ ‫ﺩﻋﺎﻫﺎ ﻭ‬
‫ﻭﺯﻳﺪﻥ ﺁﻳﺪ ﻭ ﺟﻤﺎﻝ ﻣﻮﻋﻮﺩ ﺍﺯ ﺳﺮﺍﺩﻕ ﻏﻴﺐ ﺑﻪ ﻋﺮﺻﻪ ﻇﻬﻮﺭ‬
‫ﻗﺪﻡ ﮔﺬﺍﺭﺩ‪ .‬ﻭ ﭼﻮﻥ ﺍﺑﻮﺍﺏ ﻋﻨﺎﻳﺖ ﻣﻔﺘﻮﺡ ﻣﻰ ﮔﺮﺩﻳﺪ ﻭ ﻏﻤﺎﻡ‬
‫ﻣﮑﺮﻣﺖ ﻣﺮﺗﻔﻊ ﻭ ﺷﻤﺲ ﻏﻴﺐ ﺍﺯ ﺍﻓﻖ ﻗﺪﺭﺕ ﻇﺎﻫﺮ ﻣﻰ ﺷﺪ ﺟﻤﻴﻊ‬
‫ﺗﮑﺬﻳﺐ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﻟﻘﺎء ﺍﻭ ﮐﻪ ﻋﻴﻦ ﻟﻘﺎءﺍ‪ ‬ﺍﺳﺖ ﺍﺣﺘﺮﺍﺯ‬
‫ﺳﻤﺎﻭﻳﻪ ﻣﺬﮐﻮﺭ ﻭ‬
‫ّ‬ ‫ﻣﻰ ﺟﺴﺘﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ‬
‫‪٤‬‬ ‫ﺗﺄﻣﻞ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺳﺒﺐ ﺍﻋﺘﺮﺍﺽ ﻧﺎﺱ‬
‫ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ّ‬
‫ﺑﻌﺪ ﺍﺯ ﻃﻠﺐ ﻭ ﺁﻣﺎﻝ ﺍﻳﺸﺎﻥ ﭼﻪ ﺑﻮﺩ‪ .‬ﻭ ﺑﻪ ﻗﺴﻤﻰ ﻫﻢ ﺍﻋﺘﺮﺍﺽ‬
‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺯﺑﺎﻥ ﻭ ﺑﻴﺎﻥ ﻭ ﺗﻘﺮﻳﺮ ﻭ ﺗﺤﺮﻳﺮ ﻫﻤﻪ ﺍﺯ ﺫﮐﺮ ﺁﻥ‬
‫ﺍﺣﺪﻳﻪ‬
‫ّ‬ ‫ﻗﺪﺳﻴﻪ ﻭ ﻣﻄﺎﻟﻊ‬
‫ّ‬ ‫ﻋﺎﺟﺰ ﻭ ﻗﺎﺻﺮ ﺍﺳﺖ‪ .‬ﻭ ﺍﺣﺪﻯ ﺍﺯ ﻣﻈﺎﻫﺮ‬
‫ﻇﺎﻫﺮ ﻧﺸﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺑﻪ ﺍﻋﺘﺮﺍﺽ ﻭ ﺍﻧﮑﺎﺭ ﻭ ﺍﺣﺘﺠﺎﺝ ﻧﺎﺱ ﻣﺒﺘﻼ‬
 ‫ﺹ‪٣‬‬
‫ﻳﺄﺗﻴﻬﻢ ِﻣﻦ‬
‫ِ ْ‬ ‫ﻋﻠﻰ ِ ِ‬
‫ﺍﻟﻌﺒﺎﺩ ﻣﺎ‬ ‫ﺣﺴﺮﺓ َ َ‬
‫ﮔﺸﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻳﺎ َ َ ً‬
‫ﮐﺎﻧﻮﺍ ِ ِﺑﻪ َ َ ِ‬
‫ﻳﺴﺘﻬﺰﺅﻭَﻥ‪ ١".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬ ‫َ ُ ٍ‬
‫ﺭﺳﻮﻝ ٕﺍّﻻ َ ُ‬
‫ﺟﺎﺩﻟﻮﺍ ِﺑﺎﻟﺒﺎﻃﻞ‬
‫َُ‬ ‫ﺑﺮﺳﻮﻟﻬﻢ ِ َ ُ ُ‬
‫ﻟﻴﺄﺧﺬﻭﻩ َﻭ‬ ‫ﺍﻣﺔ ِ َ ِ ِ‬
‫ﮐﻞ ُ ّ ٍ‬
‫ﻤﺖ ‪‬‬
‫" َﻭ َﻫ ‪ْ ‬‬
‫‪٥‬‬ ‫ﻟﻴﺪﺣﻀﻮﺍ ِ ِﺑﻪ َ ّ‬
‫ﺍﻟﺤﻖ‪ ٢".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﮐﻠﻤﺎﺕ ﻣﻨﺰﻟﻪ ﮐﻪ ﺍﺯ ﻏﻤﺎﻡ‬ ‫ُِ ِ‬
‫ﺣﺪ‬
‫ﺭﺑﺎﻧﻴﻪ ﻧﺎﺯﻝ ﺷﺪﻩ ﺯﻳﺎﺩﻩ ﺍﺯ ّ‬
‫ﻋﺰﺕ ّ ّ‬
‫ﺻﻤﺪﺍﻧﻴﻪ ﻭ ﺳﻤﺎء ّ‬
‫ّ‬ ‫ﻗﺪﺭﺕ‬
‫ﺍﻻﻓﺌﺪﻩ ﻭ ﺻﺎﺣﺒﺎﻥ ﺑﺼﺮ ﺭﺍ‬
‫ﺍﺣﺼﺎء ﻭ ﺍﺣﺎﻃﻪ ﻋﺒﺎﺩ ﺍﺳﺖ ﻭ ﺍﻭﻟﻮﺍ ٔ‬
‫ﺗﺄﻣﻞ‬
‫ﺳﻮﺭﻩ ﻫﻮﺩ ﮐﻔﺎﻳﺖ ﻣﻰ ﮐﻨﺪ‪ .‬ﻗﺪﺭﻯ ﺩﺭ ﺁﻥ ﺳﻮﺭﻩ ﻣﺒﺎﺭﮐﻪ ّ‬
‫ﺗﺪﺑﺮ ﻧﻤﺎﺋﻴﺪ ﺗﺎ ﻗﺪﺭﻯ ﺑﺮ ﺑﺪﺍﺋﻊ ﺍﻣﻮﺭ‬
‫ﺍﺻﻠﻴﻪ ّ‬
‫ّ‬ ‫ﻓﺮﻣﺎﺋﻴﺪ ﻭ ﺑﻪ ﻓﻄﺮﺕ‬
‫ﺍﻃﻼﻉ ﻳﺎﺑﻴﺪ‪ ،‬ﺷﺎﻳﺪ ﻧﺎﺱ ﺭﺍ‬
‫ﺭﺩ ﻭ ﺗﮑﺬﻳﺐ ﮐﻠﻤﺎﺕ ﻧﻔﻰ ّ‬
‫ﺍﻧﺒﻴﺎء ﻭ ّ‬
‫ﺍﻟﻬﻴﻪ ﭘﺮﻭﺍﺯ‬
‫ﻧﻔﺴﺎﻧﻴﻪ ﺑﻪ ﺁﺷﻴﺎﻥ ﻭﺣﺪﺕ ﻭ ﻣﻌﺮﻓﺖ ّ‬
‫ّ‬ ‫ﺍﺯ ﻣﻮﻃﻦ ﻏﻔﻠﺖ‬
‫ﺩﻫﻴﺪ ﻭ ﺍﺯ ﺯﻻﻝ ﺣﮑﻤﺖ ﻻﻳﺰﺍﻝ ﻭ ﺍﺛﻤﺎﺭ ﺷﺠﺮﻩ ﻋﻠﻢ ﺫﻯ ﺍﻟﺠﻼﻝ‬
‫ﻣﺠﺮﺩﻩ ﺍﺯ‬
‫ّ‬ ‫ﺑﻴﺎﺷﺎﻣﻴﺪ ﻭ ﻣﺮﺯﻭﻕ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻧﺼﻴﺐ ﺍﻧﻔﺲ‬
‫‪٦‬‬ ‫ﻋﻠﺖ ﻭ‬
‫ﻗﺪﺳﻴﻪ ﺑﺎﻗﻴﻪ‪ .‬ﺍﮔﺮ ﺑﺮ ﺍﺑﺘﻼﻯ ﺍﻧﺒﻴﺎء ﻭ ّ‬
‫ّ‬ ‫ﻣﺎﺋﺪﻩ ﻣﻨﺰﻟﻪ‬
‫ﻫﻮﻳﻪ ﺁﮔﺎﻩ ﺷﻮﻳﺪ ﺑﺮ‬
‫ﺳﺒﺐ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻋﺒﺎﺩ ﺑﺮ ﺁﻥ ﺷﻤﻮﺱ ّ‬
‫ﺍﻃﻼﻉ ﻳﺎﺑﻴﺪ ﻭ ﺩﻳﮕﺮ ﻫﺮ ﭼﻪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻣﺮﺩﻡ ﺭﺍ‬
‫ﺍﮐﺜﺮﻯ ﺍﺯ ﺍﻣﻮﺭ ّ‬
‫ﺍﺣﺪﻳﻪ ﺑﻴﺸﺘﺮ ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﺩﺭ ﺩﻳﻦ‬
‫ّ‬ ‫ﺑﺮ ﻣﺸﺎﺭﻕ ﺷﻤﻮﺱ ﺻﻔﺎﺕ‬
‫ﺧﻮﺩ ﻭ ﺍﻣﺮﺍ‪ ‬ﻣﺤﮑﻢ ﺗﺮ ﻭ ﺭﺍﺳﺦ ﺗﺮ ﺷﻮﻳﺪ‪ .‬ﻟﻬﺬﺍ ﺑﻌﻀﻰ ﺍﺯ‬
‫ﻣﺠﻤﻼ ﺩﺭ ﺍﻳﻦ ﺍﻟﻮﺍﺡ ﺫﮐﺮ ﻣﻰ ﺷﻮﺩ ﺗﺎ ﻣﻌﻠﻮﻡ‬
‫ً‬ ‫ﺣﮑﺎﻳﺎﺕ ﺍﻧﺒﻴﺎء‬
‫ﺷﻮﺩ ﻭ ﻣﺒﺮﻫﻦ ﺁﻳﺪ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﺍﻋﺼﺎﺭ ﻭ ﺍﻗﺮﺍﻥ ﺑﺮ ﻣﻈﺎﻫﺮ ﻗﺪﺭﺕ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﻏﺎﻓﺮ )ﻣﺆﻣﻦ(‪ ،‬ﺁﻳﻪ ‪۵‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻳﺲ‪ ،‬ﺁﻳﮥ ‪٣٠‬‬
 ‫ﺹ ‪٤‬‬
‫ﻋﺰﺕ ﻭﺍﺭﺩ ﻣﻰ ﺁﻭﺭﺩﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻗﻠﻢ ﺍﺯ ﺫﮐﺮﺵ ﺧﺠﻞ ﻭ‬
‫ﻭ ﻣﻄﺎﻟﻊ ّ‬
‫ﻣﻨﻔﻌﻞ ﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﺍﻳﻦ ﺍﺫﮐﺎﺭ ﺳﺒﺐ ﺷﻮﺩ ﮐﻪ ﺑﻌﻀﻰ ﺍﺯ ﻧﺎﺱ ﺍﺯ‬
‫ﺟﻬﺎﻝ ﻋﺼﺮ ﻣﻀﻄﺮﺏ ﻧﺸﻮﻧﺪ ﻭ ﺑﻠﮑﻪ‬
‫ﺍﻋﺮﺍﺽ ﻭ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻤﺎء ﻭ ّ‬
‫ﺑﺮ ﺍﻳﻘﺎﻥ ﻭ ﺍﻃﻤﻴﻨﺎﻧﺸﺎﻥ ﺑﻴﻔﺰﺍﻳﺪ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺍﻧﺒﻴﺎء ﻧﻮﺡ ﺑﻮﺩ‬ ‫‪٧‬‬
‫ﮐﻪ ﻧﻬﺼﺪ ﻭ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﻧﻮﺣﻪ ﻧﻤﻮﺩ ﻭ ﻋﺒﺎﺩ ﺭﺍ ﺑﻪ ﻭﺍﺩﻯ ﺍﻳﻤﻦ ﺭﻭﺡ‬
‫ﺩﻋﻮﺕ ﻓﺮﻣﻮﺩ ﻭ ﺍﺣﺪﻯ ﺍﻭ ﺭﺍ ﺍﺟﺎﺑﺖ ﻧﻨﻤﻮﺩ‪ .‬ﻭ ﺩﺭ ﻫﺮ ﻳﻮﻡ ﺑﻪ‬
‫ﺍﺫﻳﺖ ﺑﺮ ﺁﻥ ﻭﺟﻮﺩ ﻣﺒﺎﺭﮎ ﻭﺍﺭﺩ ﻣﻰ ﺁﻭﺭﺩﻧﺪ ﮐﻪ‬
‫ﻗﺪﺭﻯ ﺍﻳﺬﺍء ﻭ ّ‬
‫ﺳﺨﺮﻳﻪ ﻭ ﺍﺳﺘﻬﺰﺍء ﻭ‬
‫ّ‬ ‫ﻳﻘﻴﻦ ﺑﺮ ﻫﻼﮐﺖ ﺍﻭ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﭼﻪ ﻣﺮﺍﺗﺐ‬

‫ﮐﻨﺎﻳﻪ ﮐﻪ ﺑﺮ ﺁﻥ ﺣﻀﺮﺕ ﻭﺍﺭﺩ ﺷﺪ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻭ ُ ‪َ ‬‬

‫ﮐﻠﻤﺎ‬ ‫‪" :‬‬

‫ﻣﻨﺎ‬ ‫ﻗﺎﻝ ِﺍﻥ َ َ ُ‬

‫ﺗﺴﺨﺮﻭﺍ ِ ‪‬‬ ‫ﺳﺨﺮﻭﺍ ِ ُ‬
‫ﻣﻨﻪ َ َ‬ ‫ﻣﻼ ‪ِ ‬ﻣﻦ َ ِ ِ‬
‫ﻗﻮﻣﻪ َ ِ ُ‬ ‫ﻣﺮ َ َ ِ‬
‫ﻋﻠﻴﻪ َ َ‬ ‫َ‪‬‬
‫ﺗﻌﻠﻤﻮﻥ‪ ١".‬ﻭ ﺑﻌﺪ ﺍﺯ‬
‫ﻓﺴﻮﻑ َ َ ُ َ‬
‫ﺗﺴﺨﺮﻭﻥ َ َ َ‬
‫ﮐﻤﺎ َ َ ُ َ‬ ‫ﻧﺴﺨﺮ ِ ُ ْ‬
‫ﻣﻨﮑﻢ َ َ‬ ‫َﻓﺈ ‪‬ﻧﺎ َ َ ُ‬
‫ﻣﺪﺕ ﻫﺎ ﭼﻨﺪ ﻣﺮﺗﺒﻪ ﻭﻋﺪﻩ ﺍﻧﺰﺍﻝ ﻧﺼﺮ ﺑﻪ ﺍﺻﺤﺎﺏ ﺧﻮﺩ‬
‫ّ‬
‫ﻣﻌﻴﻦ ﻭ ﺩﺭ ﻫﺮ ﻣﺮﺗﺒﻪ ﺑﺪﺍ ﺷﺪ‪ .‬ﻭ ﺑﻌﻀﻰ ﺍﺯ‬
‫ﻓﺮﻣﻮﺩﻧﺪ ﺑﻪ ﻭﻋﺪﻩ ّ‬
‫ﻋﻠﺖ ﻇﻬﻮﺭ ﺑﺪﺍ ﺍﻋﺮﺍﺽ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ‬
‫ﺁﻥ ﺍﺻﺤﺎﺏ ﻣﻌﺪﻭﺩﻩ ﺑﻪ ّ‬
‫ﺍﻟﺒﺘﻪ ﺑﻨﻈﺮ ﻋﺎﻟﻰ‬
‫ﺗﻔﺼﻴﻞ ﺁﻥ ﺩﺭ ﺍﮐﺜﺮ ﮐﺘﺐ ﻣﺸﻬﻮﺭﻩ ﺛﺒﺖ ﺷﺪﻩ ﻭ ّ‬
‫ﺭﺳﻴﺪﻩ ﻳﺎ ﻣﻰ ﺭﺳﺪ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﺣﻀﺮﺕ ﻣﮕﺮ‬
‫ﭼﻬﻞ ﻧﻔﺲ ﻭ ﻳﺎ ﻫﻔﺘﺎﺩ ﻭ ﺩﻭ ﻧﻔﺲ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﮐﺘﺐ ﻭ ﺍﺧﺒﺎﺭ‬
‫ﺍﻻﺭﺽ‬
‫ﻋﻠﻰ َ ِ‬
‫ﺗﺬﺭ َ َ‬
‫ﺭﺏ ﻻ َ َ‬
‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺑﺎﻻﺧﺮﻩ ﻧﺪﺍء " َ ‪‬‬
‫ﺗﺄﻣﻞ ﺑﺎﻳﺪ‬
‫ﺩﻳﺎﺭﴽ" ‪ ٢‬ﺍﺯ ﺟﺎﻥ ﺑﺮ ﮐﺸﻴﺪ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ّ‬ ‫ِ َ‬
‫ﺍﻟﮑﺎﻓﺮﻳﻦ َ ‪‬‬ ‫ِ َ‬
‫ﻣﻦ‬ ‫‪٨‬‬
‫‪ -۲‬ﺳﻮﺭﻩ ﻧﻮﺡ‪ ،‬ﺁﻳﻪ ‪٢٦‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻫﻮﺩ‪ ،‬ﺁﻳﻪ ‪۳۹-۳۸‬‬
 ‫ﺹ‪۵‬‬
‫ﻣﺪﺕ ﺁﻥ ﻋﺒﺎﺩ ﺑﻪ ﺍﻳﻦ ﻗﺴﻢ ﺍﻋﺘﺮﺍﺽ‬
‫ﮐﻪ ﺳﺒﺐ ﭼﻪ ﺑﻮﺩ ﺩﺭ ﺍﻳﻦ ّ‬
‫ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺣﺘﺮﺍﺯ ﺟﺴﺘﻨﺪ ﻭ ﺍﺯ ﻗﻤﻴﺺ ﻧﻔﻰ ﺑﻪ ﺧﻠﻊ ﺍﺛﺒﺎﺕ ﻣﻔﺘﺨﺮ‬
‫ﻭ ﻓﺎﺋﺰ ﻧﺸﺪﻧﺪ؟ ﻭ ﺩﻳﮕﺮ ﭼﺮﺍ ﺩﺭ ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺪﺍ ﺷﺪ ﮐﻪ‬
‫ﺗﺄﻣﻞ ﺑﺎﻳﺪ ﺗﺎ ﺑﺮ ﺍﺳﺮﺍﺭ‬
‫ﺳﺒﺐ ﺍﺩﺑﺎﺭ ﺑﻌﻀﻰ ﻣﻘﺒﻠﻴﻦ ﺷﻮﺩ؟ ﺑﺴﻴﺎﺭ ّ‬
‫ﺍﻣﻮﺭ ﻏﻴﺒﻰ ﻭﺍﻗﻒ ﺷﻮﻳﺪ ﻭ ﺍﺯ ﻃﻴﺐ ﻣﻌﻨﻮﻯ ﮔﻠﺴﺘﺎﻥ ﺣﻘﻴﻘﻰ ﺑﻮﺋﻰ‬
‫ﺍﻟﻬﻴﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﻣﺎ ﺑﻴﻦ‬
‫ﺑﺮﻳﺪ ﻭ ﺗﺼﺪﻳﻖ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﻣﺘﺤﺎﻧﺎﺕ ّ‬
‫ﻋﺒﺎﺩ ﺍﻭ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺗﺎ ﻧﻮﺭ ﺍﺯ ﻇﻠﻤﺖ ﻭ ﺻﺪﻕ ﺍﺯ ﮐﺬﺏ‬
‫ﺣﻖ ﺍﺯ ﺑﺎﻃﻞ ﻭ ﻫﺪﺍﻳﺖ ﺍﺯ ﺿﻼﻟﺖ ﻭ ﺳﻌﺎﺩﺕ ﺍﺯ ﺷﻘﺎﻭﺕ ﻭ ﺧﺎﺭ‬
‫ﻭ ّ‬
‫ﺍﻟﻨﺎﺱ‬ ‫ﺍﺯ ﮔﻞ ﻣﻤﺘﺎﺯ ﻭ ﻣﻌﻠﻮﻡ ﺷﻮﺩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﻮﺩ‪" :‬ﺍﻟﻢ َ َ ِ َ‬
‫ﺍﺣﺴﺐ ‪ُ ‬‬
‫ﻳﻔﺘﻨﻮﻥ‪ ١".‬ﻭ ﺑﻌﺪ ﺍﺯ ﻧﻮﺡ ‪٩‬‬
‫ﺁﻣﻨﺎ َﻭ ُﻫﻢ ﻻ ُ َ ُ َ‬
‫ﻳﻘﻮﻟﻮﺍ َ ‪‬‬
‫ﻳﺘﺮﮐﻮﺍ َﺍﻥ َ ُ ُ‬
‫َﺍﻥ ُ ُ‬
‫ﺟﻤﺎﻝ ﻫﻮﺩ ﺍﺯ َﻣﺸﺮﻕ ﺍﺑﺪﺍﻉ ُﻣﺸﺮﻕ ﺷﺪ ﻭ ﻗﺮﻳﺐ ﻫﻔﺘﺼﺪ ﺳﻨﻪ َﺍﻭ‬
‫ﺍﺯﻳﺪ ﺑﻪ ﺍﺧﺘﻼﻑ ﺍﻗﻮﺍﻝ‪ ،‬ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺭﺿﻮﺍﻥ ﻗﺮﺏ ﺫﻯ ﺍﻟﺠﻼﻝ‬
‫ﺩﻋﻮﺕ ﻧﻤﻮﺩ‪ .‬ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ ﺑﻼﻳﺎ ﮐﻪ ﺑﻪ ﻣﺜﻞ ﻏﻴﺚ ﻫﺎﻃﻞ ﺑﺮ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺑﺎﺭﻳﺪ ﺗﺎ ﺁﻧﮑﻪ ﮐﺜﺮﺕ ﺩﻋﻮﺕ ﺳﺒﺐ ﮐﺜﺮﺕ ﺍﻋﺮﺍﺽ ﺷﺪ‬
‫ﻳﺰﻳﺪ‬
‫ﺷﺪﺕ ﺍﻏﻤﺎﺽ ﮔﺮﺩﻳﺪ‪َ " .‬ﻭ ﻻ َ ُ‬
‫ﻋﻠﺖ ّ‬
‫ﺷﺪﺕ ﺍﻫﺘﻤﺎﻡ ّ‬
‫ﻭ ّ‬
‫‪١٠‬‬ ‫ﺧﺴﺎﺭﴽ‪ ٢ " .‬ﻭ ﺑﻌﺪ ﻫﻴﮑﻞ ﺻﺎﻟﺤﻰ ﺍﺯ ﺭﺿﻮﺍﻥ‬
‫ﺮﻫﻢ ٕ ّﺍﻻ َ َ‬
‫ﮐﻔ ُ ُ‬ ‫َ ِ َ‬
‫ﺍﻟﮑﺎﻓﺮﻳﻦ ُ ْ‬
‫ﻏﻴﺒﻰ ﻣﻌﻨﻮﻯ ﻗﺪﻡ ﺑﻴﺮﻭﻥ ﻧﻬﺎﺩ ﻭ ﻋﺒﺎﺩ ﺭﺍ ﺑﻪ ﺷﺮﻳﻌﻪ ﻗﺮﺏ ﺑﺎﻗﻴﻪ‬
‫ﺩﻋﻮﺕ ﻧﻤﻮﺩ ﻭ ﺻﺪ ﺳﻨﻪ َﺍﻭ ﺍﺯﻳﺪ ﺍﻣﺮ ﺑﻪ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻰ ﻭ ﻧﻬﻰ ﺍﺯ‬
‫ﻣﻨﺎﻫﻰ ﻣﻰ ﻓﺮﻣﻮﺩ‪ ،‬ﺛﻤﺮﻯ ﻧﺒﺨﺸﻴﺪ ﻭ ﺍﺛﺮﻯ ﻇﺎﻫﺮ ﻧﻴﺎﻣﺪ‪ .‬ﻭ ﭼﻨﺪ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﻓﺎﻃﺮ‪ ،‬ﺁﻳﻪ ‪٣٩‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻋﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٢‬‬
 ‫ﺹ‪٦‬‬
‫ﻣﺮﺗﺒﻪ ﻏﻴﺒﺖ ﺍﺧﺘﻴﺎﺭ ﻓﺮﻣﻮﺩ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﻧﺎﺱ ﺭﺍ ﺟﺰ‬
‫ﺍﺣﺪﻳﻪ ﺩﻋﻮﺕ ﻧﻤﻰ ﻧﻤﻮﺩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻭ ٕﺍﻟﻰ‬
‫ّ‬ ‫ﺑﻪ ﻣﺪﻳﻨﻪ‬

‫ﻟﮑﻢ ِ ْ‬
‫ﻣﻦ‬ ‫ﺍﻋﺒﺪﻭﺍ ﺍ‪َ ‬ﻣﺎ َ ُ‬
‫ﻗﻮﻡ ُ ُ‬
‫ﻗﺎﻝ ﻳﺎ َ ِ‬ ‫ﺍﺧﺎﻫﻢ َ ِ‬
‫ﺻﺎﻟﺤﴼ َ َ‬ ‫ﺛﻤﻮﺩ َ َ ُ‬
‫َ ُ َ‬
‫ﻓﻴﻨﺎ‬
‫ﮐﻨﺖ ِ َ‬ ‫ﻗﺎﻟﻮﺍ َﻳﺎ َ ِ ُ‬
‫ﺻﺎﻟﺢ َﻗﺪ ُ َ‬ ‫ﻏﻴﺮﻩ " ٕﺍﻟﻰ ﺁﺧﺮﺍﻟﻘﻮﻝ َ ُ‬ ‫ٕ ٍ‬
‫ﺍﻟﻪ َ ُ ُ‬
‫‪" :‬‬

‫ﺁﺑﺎﺅﻧﺎ‬
‫ﻳﻌﺒﺪ َ َ‬
‫ﻧﻌﺒﺪ َﻣﺎ َ ْ ُ ُ‬
‫ﺍﺗﻨﻬﺎﻧﺎ َﺍﻥ َ ْ ُ َ‬
‫ﻫﺬﺍ َ َ َ َ‬
‫ﻗﺒﻞ َ َ‬
‫ﻣﺮﺟﻮﴽ َ َ‬
‫ُ ّ‬
‫ﻣﺮﻳﺐ‪ ١".‬ﻭ ﻫﻴﭻ ﻓﺎﺋﺪﻩ ﻧﺒﺨﺸﻴﺪ ﺗﺎ‬ ‫ﺗﺪﻋﻮﻧﺎ ٕ َ ِ‬
‫ﺍﻟﻴﻪ ُ ٍ‬ ‫ﻣﻤﺎ َ ُ‬ ‫ﺍﻧﻨﺎ َ ِﻟﻔﻰ َ ‪‬‬
‫ﺷﮏ ِ ّ‬ ‫ﻭ ّٕ‬
‫ﺁﻧﮑﻪ ﺑﻪ ﺻﻴﺤﻪ ﺍﻯ ﺟﻤﻴﻊ ﺑﻪ ﻧﺎﺭ ﺭﺍﺟﻊ ﺷﺪﻧﺪ‪ .‬ﻭ ﺑﻌﺪ ﺟﻤﺎﻝ ﺧﻠﻴﻞ ﮐﺸﻒ ﻧﻘﺎﺏ ﻧﻤﻮﺩ‬ ‫‪١١‬‬
‫ﻋﻠﻢ ُﻫﺪﻯ ﻣﺮﺗﻔﻊ ﺷﺪ ﻭ ﺍﻫﻞ ﺍﺭﺽ ﺭﺍ ﺑﻪ ﻧﻮﺭ ﺗﻘﻰ ﺩﻋﻮﺕ‬
‫ﻭ ََ‬
‫ﻓﺮﻣﻮﺩ‪ .‬ﻫﺮ ﭼﻪ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﻧﺼﻴﺤﺖ ﻓﺮﻣﻮﺩ ﺟﺰ ﺣﺴﺪ ﺛﻤﺮﻯ ﻧﻴﺎﻭﺭﺩ‬
‫ﺍﻧﻘﻄﻌﻮﺍ ُ ‪ِ ‬‬
‫ﺑﮑﻠﻬﻢ ٕﺍﻟﻰ‬ ‫ﺍﻟﺬﻳﻦ ُﻫﻢ َ ُ‬
‫ﻭ ﻏﻴﺮ ﻏﻔﻠﺖ ﺣﺎﺻﻠﻰ ﻧﺒﺨﺸﻴﺪ ٕ ّﺍﻻ ّ َ‬
‫ِ‬ ‫ﺟﻌﻠﻪ ﺍ‪ ‬ﻋﻦ ِ‬
‫ﺍﻻﺩﺭﺍﮎ‬ ‫ﻣﻘﺎﻡ َ َ ُ‬
‫ﺍﻻﻳﻘﺎﻥ ٕﺍﻟﻰ َ ٍ‬
‫ﺑﺠﻨﺎﺣﻰ ٕ‬
‫ﻋﺮﺟﻮﺍ ِ َ َ‬
‫ﺍ‪ ‬ﻭ َ َ ُ‬
‫َﻣﺮﻓﻮﻋﴼ‪ .‬ﻭ ﺗﻔﺼﻴﻞ ﺁﻥ ﺣﻀﺮﺕ ﻣﺸﻬﻮﺭ ﺍﺳﺖ ﮐﻪ ﭼﻪ ﻣﻘﺪﺍﺭ ﺍﻋﺪﺍء‬
‫ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﻧﺎﺭ ﺣﺴﺪ ﻭ ﺍﻋﺮﺍﺽ ﺍﻓﺮﻭﺧﺘﻪ ﺷﺪ‪ .‬ﻭ ﺑﻌﺪ‬
‫ﺍﺯ ﺣﮑﺎﻳﺖ ﻧﺎﺭ‪ ،‬ﺁﻥ ﺳﺮﺍﺝ ﺍﻟﻬﻰ ﺭﺍ ﺍﺯ ﺑﻠﺪ ﺍﺧﺮﺍﺝ ﻧﻤﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ‬
‫ﺩﺭ ﻫﻤﻪ ﺭﺳﺎﺋﻞ ﻭ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺑﻌﺪ ﺯﻣﺎﻥ ﺍﻭ ﻣﻨﻘﻀﻰ‬ ‫‪١٢‬‬
‫ﺷﺪ ﺗﺎ ﻧﻮﺑﺖ ﺑﻪ ﻣﻮﺳﻰ ﺭﺳﻴﺪ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﻋﺼﺎﻯ ﺍﻣﺮ ﻭ‬
‫ﺍﻟﻬﻴﻪ ﺑﺎ ﺛﻌﺒﺎﻥ ﻗﺪﺭﺕ ﻭ ﺷﻮﮐﺖ‬
‫ﻣﺤﺒﺖ ّ‬
‫ّ‬ ‫ﺑﻴﻀﺎﻯ ﻣﻌﺮﻓﺖ ﺍﺯ ﻓﺎﺭﺍﻥ‬
‫ﺻﻤﺪﺍﻧﻴﻪ ﺍﺯ ﺳﻴﻨﺎﻯ ﻧﻮﺭ ﺑﻪ ﻋﺮﺻﻪ ﻇﻬﻮﺭ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺟﻤﻴﻊ ﻣﻦ‬
‫ّ‬
‫ﻓﻰ ﺍﻟﻤﻠﮏ ﺭﺍ ﺑﻪ ﻣﻠﮑﻮﺕ ﺑﻘﺎ ﻭ ﺍﺛﻤﺎﺭ ﺷﺠﺮﻩ ﻭﻓﺎ ﺩﻋﻮﺕ ﻧﻤﻮﺩ‪ .‬ﻭ‬
‫‪ -١‬ﺳﻮﺭﻩ ﻫﻮﺩ‪ ،‬ﺁﻳﻪ ‪٦٢ -٦١‬‬
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‫ﺷﻨﻴﺪﻩ ﺷﺪ ﮐﻪ ﻓﺮﻋﻮﻥ ﻭ ﻣﻼٔ ﺍﻭ ﭼﻪ ﺍﻋﺘﺮﺍﺽ ﻫﺎ ﻧﻤﻮﺩﻧﺪ ﻭ ﭼﻪ‬
‫ﻃﻴﺒﻪ‬
‫ﻣﻘﺪﺍﺭ ﺍﺣﺠﺎﺭ ﻇﻨﻮﻧﺎﺕ ﺍﺯ ﺍﻧﻔﺲ ﻣﺸﺮﮐﻪ ﺑﺮ ﺁﻥ ﺷﺠﺮﻩ ّ‬
‫ﺣﺪﻯ ﮐﻪ ﻓﺮﻋﻮﻥ ﻭ ﻣﻼٔ ﺍﻭ ّ‬
‫ﻫﻤﺖ ﮔﻤﺎﺷﺘﻨﺪ ﮐﻪ‬ ‫ﻭﺍﺭﺩ ﺁﻣﺪ‪ .‬ﺗﺎ ﺑﻪ ّ‬
‫ﺭﺑﺎﻧﻴﻪ ﺭﺍ ﺍﺯ ﻣﺎء ﺗﮑﺬﻳﺐ ﻭ ﺍﻋﺮﺍﺽ ﺍﻓﺴﺮﺩﻩ ﻭ‬
‫ﺁﻥ ﻧﺎﺭ ﺳﺪﺭﻩ ّ ّ‬
‫ﺍﻟﻬﻴﻪ ﺍﺯ ﺁﺏ ﻋﻨﺼﺮﻯ‬
‫ﻣﺨﻤﻮﺩ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭ ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﻧﺎﺭ ﺣﮑﻤﺖ ّ‬
‫ﺭﺑﺎﻧﻴﻪ ﺍﺯ ﺑﺎﺩﻫﺎﻯ ﻣﺨﺎﻟﻒ‬
‫ﺍﻓﺴﺮﺩﻩ ﻧﺸﻮﺩ ﻭ ﺳﺮﺍﺝ ﻗﺪﺭﺕ ّ ّ‬
‫ﺧﺎﻣﻮﺷﻰ ﻧﭙﺬﻳﺮﺩ‪ .‬ﺑﻠﮑﻪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﺎء ﺳﺒﺐ ﺍﺷﺘﻌﺎﻝ ﺷﻮﺩ ﻭ‬
‫ﺭﺿﻰ ﺍ‪ِ‬‬
‫ﺍﻟﺤﺪﻳﺪ َﺗﻨُﻈ ُﺮﻭﻥ َﻭﻓﻰ ِ َ‬
‫ﺑﺎﻟﺒﺼﺮ َ‬
‫ﺍﻧﺘﻢ ِ َ َ ِ‬
‫ﻋﻠﺖ ﺣﻔﻆ َﻟﻮ ُ‬
‫ﺑﺎﺩ ّ‬
‫ﺗﺴﻠﮑﻮﻥ‪ .‬ﻭ ﭼﻪ ﺑﻴﺎﻧﻰ ﺧﻮﺵ ﻓﺮﻣﻮﺩ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﭼﻨﺎﻧﭽﻪ‬
‫َ ُ ُ َ‬
‫ﻗﺎﻝ‬
‫ﺍﻟﻌﺰﻩ ﺑﺮﺍﻯ ﺣﺒﻴﺐ ﺧﻮﺩ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻭ َ َ‬
‫‪" :‬‬
‫ﺭﺏ ّ‬ ‫ﺣﮑﺎﻳﺖ ﺍﻭ ﺭﺍ ّ‬
‫ﺭﺟﻼ َﺍﻥ‬
‫ﺍﺗﻘﺘﻠﻮﻥ َ ُ ً‬
‫ﺍﻳﻤﺎﻧﻪ َ َ ْ ُ ُ َ‬
‫ﻳﮑﺘﻢ ٕ َ َ ُ‬ ‫ﺁﻝ ِ َ َ‬
‫ﻓﺮﻋﻮﻥ َ ُ ُ‬ ‫ﻣﺆﻣﻦ ِﻣﻦ ِ‬
‫ﺭﺟﻞ ُ ِ ٌ‬
‫َ ُ ٌ‬
‫ﻳﮏ‬
‫ﺭﺑﮑﻢ ﻭ ٕﺍﻥ َ ُ‬ ‫ﺑﺎﻟﺒﻴﻨﺎﺕ ِﻣ ْ‬
‫ﻦ َ‪ْ ُ ‬‬ ‫ﺟﺎ‪‬ﮐﻢ ِ ‪ِ َ ‬‬
‫ﺭﺑﻰ ﺍ‪َ ُ‬ﻭ َﻗﺪ َ ُ‬
‫ﻳﻘﻮﻝ َ ‪‬‬
‫َُ َ‬
‫ﺍﻟﺬﻯ‬
‫ﺑﻌﺾ ّ‬ ‫ﺻﺎﺩﻗﴼ ُ ِ ُ ْ‬
‫ﻳﺼﺒﮑﻢ َ ُ‬ ‫ﻳﮏ َ ِ‬
‫ﺑﻪ ﻭ ٕﺍﻥ َ ُ‬ ‫ﻓﻌﻠﻴﻪ َ ِ‬
‫ﮐﺬ ُ ُ‬ ‫َﮐﺎﺫﺑﴼ َ َ َ ِ‬
‫ﮐﺬﺍﺏ‪ ١".‬ﻭ ﺑﺎﻻﺧﺮﻩ‬
‫ﻣﺴﺮﻑ ّ ٌ‬
‫ﻫﻮ ُ ِ ٌ‬ ‫ﺍﻥ ﺍ‪ ‬ﻻ َ ْ ِ‬
‫ﻳﻬﺪﻯ َﻣﻦ ُ َ‬ ‫َِ ُ ُ‬
‫ﻳﻌﺪﮐﻢ ٕ ّ‬
‫ﺍﻣﺮ ﺑﻪ ﺟﺎﺋﻰ ﮐﺸﻴﺪ ﮐﻪ ﻫﻤﻴﻦ ﻣﺆﻣﻦ ﺭﺍ ﺑﻪ ﻧﻬﺎﻳﺖ ﻋﺬﺍﺏ ﺷﻬﻴﺪ‬
‫‪١٣‬‬ ‫ﺍﻟﻘﻮﻡ ّ ِ َ‬
‫ﺍﻟﻈﺎﻟﻤﻴﻦ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ﺩﺭ ﺍﻳﻦ‬ ‫ﻟﻌﻨﺔﺍ‪َ ‬ﻋﻠﻰ َ‬
‫ﻧﻤﻮﺩﻧﺪ‪َ .‬ﺍﻻ ُ‬
‫ﺗﺄﻣﻞ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﭼﻪ ﺳﺒﺐ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺧﺘﻼﻓﺎﺕ ﺑﻮﺩﻩ ﮐﻪ‬
‫ﺍﻣﻮﺭﺍﺕ ّ‬
‫ﺣﻘﻰ ﮐﻪ ﺩﺭ ﺍﻣﮑﺎﻥ ﺍﺯ ﺍﻓﻖ ﻻﻣﮑﺎﻥ ﻇﺎﻫﺮ ﻣﻰ ﺷﺪ ﺍﻳﻦ‬
‫ﻫﺮ ﻇﻬﻮﺭ ّ‬
‫ﮔﻮﻧﻪ ﻓﺴﺎﺩ ﻭ ﺍﻏﺘﺸﺎﺵ ﻭ ﻇﻠﻢ ﻭ ﺍﻧﻘﻼﺏ ﺩﺭ ﺍﻃﺮﺍﻑ ﻋﺎﻟﻢ ﻇﺎﻫﺮ‬
‫‪ -١‬ﺳﻮﺭﻩ ﻏﺎﻓﺮ )ﻣﺆﻣﻦ(‪ ،‬ﺁﻳﻪ ‪٢٨‬‬
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‫ﻭ ﻫﻮﻳﺪﺍ ﻣﻰ ﮔﺸﺖ؟ ﺑﺎ ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﺩﺭ ﺣﻴﻦ ﻇﻬﻮﺭ ﺧﻮﺩ‬
‫ﻣﺮﺩﻡ ﺭﺍ ﺑﺸﺎﺭﺕ ﻣﻰ ﺩﺍﺩﻧﺪ ﺑﻪ ﻧﺒﻲ ﺑﻌﺪ ﻭ ﻋﻼﻣﺘﻰ ﺍﺯ ﺑﺮﺍﻯ ﻇﻬﻮﺭ‬
‫ّ‬
‫ﺑﻌﺪ ﺫﮐﺮ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﻤﻪ ﮐﺘﺐ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﺑﺎ‬
‫ﻗﺪﺳﻴﻪ ﻭ ﺫﮐﺮ ﻋﻼﻣﺎﺕ ﺩﺭ‬
‫ّ‬ ‫ﻭﺟﻮﺩ ﻃﻠﺐ ﻭ ﺍﻧﺘﻈﺎﺭ ﻧﺎﺱ ﺑﻪ ﻣﻈﺎﻫﺮ‬
‫ﮐﺘﺐ‪ ،‬ﭼﺮﺍ ﺑﺎﻳﺪ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻣﻮﺭ ﺩﺭ ﻋﺎﻟﻢ ﺭﻭ ﺩﻫﺪ ﮐﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء‬
‫ﺗﻌﺪﻯ‬
‫ﻭ ﺍﺻﻔﻴﺎء ﺭﺍ ﺩﺭ ﻫﺮ ﻋﻬﺪ ﻭ ﻋﺼﺮ ﺍﻳﻦ ﮔﻮﻧﻪ ﻇﻠﻢ ﻭ ﺟﺒﺮ ﻭ ّ‬
‫ﺑﻤﺎ ﻻ‬
‫ﺭﺳﻮﻝ ِ َ‬
‫ﺟﺎ‪‬ﮐﻢ َ ُ ٌ‬
‫ﺍﻓﮑﻠﻤﺎ َ ُ‬
‫ﻧﻤﺎﻳﻨﺪ؟ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ ُ َ َ " :‬‬
‫ﺗﻘﺘﻠﻮﻥ‪١".‬‬
‫ﻭﻓﺮﻳﻘﴼ َ ُ ُ َ‬
‫ﮐﺬﺑﺘﻢ َ‬
‫ﻓﻔﺮﻳﻘﴼ ّ ُ‬
‫ﺍﺳﺘﮑﺒﺮﺗﻢ َ َ‬
‫ﺍﻧﻔﺴﮑﻢ َ َ ُ‬
‫َﺗﻬﻮﻯ َ ُ ُ ُ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻫﺮ ﺯﻣﺎﻥ ﻭ ﻋﻬﺪ ﮐﻪ ﺁﻣﺪ ﺑﻪ ﺳﻮﻯ ﺷﻤﺎ ﺭﺳﻮﻟﻰ ﺍﺯ‬
‫ﺗﮑﺒﺮ ﻧﻤﻮﺩﻳﺪ ﻭ ﻣﻮﻗﻦ‬
‫ﺟﺎﻧﺐ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﻪ ﻏﻴﺮ ﻫﻮﺍﻯ ﻧﻔﺲ ﺷﻤﺎ‪ّ ،‬‬
‫ﻧﺸﺪﻳﺪ ﻭ ﮔﺮﻭﻫﻰ ﺍﺯ ﺁﻥ ﺍﻧﺒﻴﺎء ﺭﺍ ﺗﮑﺬﻳﺐ ﻧﻤﻮﺩﻳﺪ ﻭ ﮔﺮﻭﻫﻰ ﺭﺍ‬
‫‪١٤‬‬ ‫ﺗﺄﻣﻞ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺳﺒﺐ ﺍﻳﻦ ﺍﻓﻌﺎﻝ ﭼﻪ ﺑﻮﺩ ﮐﻪ‬
‫ﻣﻰ ﮐﺸﺘﻴﺪ‪ .‬ﺁﺧﺮ ّ‬
‫ﺑﻪ ﺍﻳﻦ ﻗﺴﻢ ﺑﺎ ﻃﻠﻌﺎﺕ ﺟﻤﺎﻝ ﺫﻯ ﺍﻟﺠﻼﻝ ﺳﻠﻮﮎ ﻣﻰ ﻧﻤﻮﺩﻧﺪ؟ ﻭ‬
‫ﻫﺮ ﭼﻪ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﺯﻣﻨﻪ ﺳﺒﺐ ﺍﻋﺮﺍﺽ ﻭ ﺍﻏﻤﺎﺽ ﺁﻥ ﻋﺒﺎﺩ ﺑﻮﺩ ﺣﺎﻝ‬
‫ﺍﻟﻬﻴﻪ ﮐﺎﻣﻞ‬
‫ﻫﻢ ﺳﺒﺐ ﺍﻏﻔﺎﻝ ﺍﻳﻦ ﻋﺒﺎﺩ ﺷﺪﻩ‪ .‬ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﺣﺠﺞ ّ‬
‫ﻭ ﺗﻤﺎﻡ ﻧﺒﻮﺩ ﻟﻬﺬﺍ ﺳﺒﺐ ﺍﻋﺘﺮﺍﺽ ﻋﺒﺎﺩ ﺷﺪ‪ ،‬ﺍﻳﻦ ﮐﻔﺮﻯ ﺍﺳﺖ‬
‫ﻓﻴﺎﺽ ﺩﻭﺭ ﺍﺳﺖ ﻭ ﺍﺯ‬
‫ﻻﺟﻞ ﺁﻧﮑﻪ ﺍﻳﻦ ﺑﻪ ﻏﺎﻳﺖ ﺍﺯ ﻓﻴﺾ ّ‬
‫ﺻﺮﺍﺡ‪ٔ .‬‬
‫ﺭﺣﻤﺖ ﻣﻨﺒﺴﻄﻪ ﺑﻌﻴﺪ ﮐﻪ ﻧﻔﺴﻰ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺟﻤﻴﻊ ﻋﺒﺎﺩ ﺑﺮﮔﺰﻳﻨﺪ‬
‫ﺣﺠﺖ ﮐﺎﻓﻴﻪ ﻭﺍﻓﻴﻪ ﻋﻄﺎ‬
‫ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﺧﻠﻖ ﺧﻮﺩ ﻭ ﺑﻪ ﺍﻭ ّ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٨٧‬‬
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‫ﻣﻌﺬﺏ ﻓﺮﻣﺎﻳﺪ‪.‬‬
‫ﻧﻔﺮﻣﺎﻳﺪ ﻭ ﻣﻊ ﺫﻟﮏ ﺧﻠﻖ ﺭﺍ ﺍﺯ ﻋﺪﻡ ﺍﻗﺒﺎﻝ ﺑﻪ ﺍﻭ ّ‬
‫ﺑﻠﮑﻪ ﻟﻢ ﻳﺰﻝ ﺟﻮﺩ ﺳﻠﻄﺎﻥ ﻭﺟﻮﺩ ﺑﺮ ﻫﻤﻪ ﻣﻤﮑﻨﺎﺕ ﺑﻪ ﻇﻬﻮﺭ‬
‫ﻣﻈﺎﻫﺮ ﻧﻔﺲ ﺧﻮﺩ ﺍﺣﺎﻃﻪ ﻓﺮﻣﻮﺩﻩ ﻭ ﺁﻧﻰ ﻧﻴﺴﺖ ﮐﻪ ﻓﻴﺾ ﺍﻭ‬
‫ﻣﻨﻘﻄﻊ ﺷﻮﺩ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺍﻣﻄﺎﺭ ﺭﺣﻤﺖ ﺍﺯ ﻏﻤﺎﻡ ﻋﻨﺎﻳﺖ ﺍﻭ ﻣﻤﻨﻮﻉ‬
‫ﻣﺤﺪﺛﻪ ﻣﮕﺮ ﺍﺯ ﺍﻧﻔﺲ ﻣﺤﺪﻭﺩﻩ‬
‫َ‬ ‫ﮔﺮﺩﺩ‪ .‬ﭘﺲ ﻧﻴﺴﺖ ﺍﻳﻦ ﺍﻣﻮﺭﺍﺕ‬
‫ﮐﻪ ﺩﺭ ﻭﺍﺩﻯ ﮐﺒﺮ ﻭ ﻏﺮﻭﺭ ﺣﺮﮐﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﺻﺤﺮﺍﻫﺎﻯ ُﺑﻌﺪ‬
‫ﺳﻴﺮ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ﻇﻨﻮﻧﺎﺕ ﺧﻮﺩ ﻭ ﻫﺮ ﭼﻪ ﺍﺯ ﻋﻠﻤﺎﻯ ﺧﻮﺩ‬
‫ﺗﺄﺳﻰ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻟﻬﺬﺍ ﻏﻴﺮ ﺍﺯ ﺍﻋﺮﺍﺽ ﺍﻣﺮﻯ‬
‫ﺷﻨﻴﺪﻩﺍﻧﺪ ﻫﻤﺎﻥ ﺭﺍ ّ‬
‫ﻧﺪﺍﺭﻧﺪ ﻭ ﺟﺰ ﺍﻏﻤﺎﺽ ﺣﺎﺻﻠﻰ ﻧﺨﻮﺍﻫﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻧﺰﺩ‬
‫ﻫﺮ ﺫﻯ ﺑﺼﺮﻯ ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﻋﺒﺎﺩ ﺩﺭ ﻇﻬﻮﺭ ﻫﺮ ﻳﮏ ﺍﺯ ﻣﻈﺎﻫﺮ‬
‫ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﭼﺸﻢ ﻭ ﮔﻮﺵ ﻭ ﻗﻠﺐ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ ﺩﻳﺪﻩ ﻭ ﺷﻨﻴﺪﻩ‬
‫ﺍﻟﺒﺘﻪ ﺍﺯ ﺟﻤﺎﻝ ﺍﻟﻬﻰ‬
‫ﻣﻘﺪﺱ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ّ‬
‫ﻭ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩ ﭘﺎﮎ ﻭ ّ‬
‫ﻗﺪﺳﻴﻪ ﻣﻤﻨﻮﻉ‬
‫ّ‬ ‫ﻣﺤﺮﻭﻡ ﻧﻤﻰ ﻣﺎﻧﺪﻧﺪ ﻭ ﺍﺯ ﺣﺮﻡ ﻗﺮﺏ ﻭ ﻭﺻﺎﻝ ﻣﻄﺎﻟﻊ‬
‫ﺣﺠﺖ ﺭﺍ ﺑﻪ ﻣﻌﺮﻓﺖ ﺧﻮﺩ ﮐﻪ ﺍﺯ‬
‫ﻧﻤﻰ ﮔﺸﺘﻨﺪ‪ .‬ﻭ ﭼﻮﻥ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ّ‬
‫ﻋﻠﻤﺎﻯ ﺧﻮﺩ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻧﺪ ﻣﻴﺰﺍﻥ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ ﻋﻘﻮﻝ ﺿﻌﻴﻔﻪ‬
‫ﻣﺮﺿﻴﻪ ﺍﺯ ﺍﻳﺸﺎﻥ‬
‫ّ‬ ‫ﺁﻧﻬﺎ ﻣﻮﺍﻓﻖ ﻧﻤﻰ ﺁﻣﺪ ﻟﻬﺬﺍ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻣﻮﺭ ﻏﻴﺮ‬
‫‪١٥‬‬ ‫ﺻﺪ‬
‫ﺩﺭ ﻋﺎﻟﻢ ﻇﻬﻮﺭ ﺑﻪ ﻇﻬﻮﺭ ﻣﻰ ﺁﻣﺪ‪ .‬ﻭ ﺩﺭ ﻫﻤﻪ ﺍﻭﻗﺎﺕ ﺳﺒﺐ ّ‬
‫ﺍﺣﺪﻳﻪ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻮﺩﻩﺍﻧﺪ‬
‫ّ‬ ‫ﻋﺒﺎﺩ ﻭ ﻣﻨﻊ ﺍﻳﺸﺎﻥ ﺍﺯ ﺷﺎﻃﻰ ﺑﺤﺮ‬
‫ﮐﻪ ﺯﻣﺎﻡ ﺁﻥ ﻣﺮﺩﻡ ﺩﺭ ﮐﻒ ﮐﻔﺎﻳﺖ ﺍﻳﺸﺎﻥ ﺑﻮﺩ‪ .‬ﻭ ﺍﻳﺸﺎﻥ ﻫﻢ‬
‫ﺣﺐ ﺭﻳﺎﺳﺖ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﻋﺪﻡ ﻋﻠﻢ ﻭ ﻣﻌﺮﻓﺖ‪ ،‬ﻧﺎﺱ‬
‫ّ‬ ‫ﺑﻌﻀﻰ ﻧﻈﺮ ﺑﻪ‬
 ‫ﺹ ‪١٠‬‬
‫ﺭﺍ ﻣﻨﻊ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻫﻤﻪ ﺍﻧﺒﻴﺎء ﺑﻪ ﺍﺫﻥ ﻭ ﺍﺟﺎﺯﻩ ﻋﻠﻤﺎﻯ‬
‫ﻋﺰﺕ ﭘﺮﻭﺍﺯ‬
‫ﻋﺼﺮ ﺳﻠﺴﺒﻴﻞ ﺷﻬﺎﺩﺕ ﺭﺍ ﻧﻮﺷﻴﺪﻧﺪ ﻭ ﺑﻪ ﺍﻋﻠﻰ ﺍﻓﻖ ّ‬
‫ﻧﻤﻮﺩﻧﺪ‪ .‬ﭼﻪ ﻇﻠﻢ ﻫﺎ ﮐﻪ ﺍﺯ ﺭﺅﺳﺎﻯ ﻋﻬﺪ ﻭ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﺮ‬
‫ﺍﻳﺎﻡ‬
‫ﺳﻼﻃﻴﻦ ﻭﺟﻮﺩ ﻭ ﺟﻮﺍﻫﺮ ﻣﻘﺼﻮﺩ ﻭﺍﺭﺩ ﺷﺪ‪ .‬ﻭ ﺑﻪ ﺍﻳﻦ ّ‬
‫ﻣﺤﺪﻭﺩﻩ ﻓﺎﻧﻴﻪ ﻗﺎﻧﻊ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﻣﻠﮏ ﻻ ﻳﻔﻨﻰ ﺑﺎﺯ ﻣﺎﻧﺪﻧﺪ ﭼﻨﺎﻧﭽﻪ‬
‫ﭼﺸﻢ ﺭﺍ ﺍﺯ ﻣﺸﺎﻫﺪﻩ ﺍﻧﻮﺍﺭ ﺟﻤﺎﻝ ﻣﺤﺒﻮﺏ ﺑﻰ ﻧﺼﻴﺐ ﻧﻤﻮﺩﻧﺪ ﻭ‬
‫ﮔﻮﺵ ﺭﺍ ﺍﺯ ﺑﺪﺍﺋﻊ ﻧﻐﻤﺎﺕ ﻭﺭﻗﺎء ﻣﻘﺼﻮﺩ ﻣﺤﺮﻭﻡ ﺳﺎﺧﺘﻨﺪ‪ .‬ﺍﻳﻦ‬
‫ﺳﻤﺎﻭﻳﻪ ﺫﮐﺮ ﺍﺣﻮﺍﻝ ﻋﻠﻤﺎﻯ ﻫﺮ ﻋﺼﺮ‬
‫ّ‬ ‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ‬
‫ِ‬
‫ﺑﺂﻳﺎﺕ‬ ‫ﺗﮑﻔﺮﻭﻥ‬ ‫ﺍﻟﮑﺘﺎﺏ ِ َ‬
‫ﻟﻢ َ ُ ُ َ‬ ‫ﺍﻫﻞ ِ ِ‬
‫ﺷﺪﻩ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻳﺎ َ َ‬
‫ﺍﻫﻞ ِ ِ‬
‫ﺍﻟﮑﺘﺎﺏ‬ ‫ﺗﺸﻬﺪﻭﻥ‪ ١".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻳﺎ َ َ‬
‫ﺍﻧﺘﻢ َ َ ُ َ‬
‫ﺍ‪َ ‬ﻭ َ ُ‬
‫ﺗﻌﻠﻤﻮﻥ"‪٢‬‬
‫ُ َ‬ ‫ﻭﺍﻧﺘﻢ‬
‫ﺍﻟﺤﻖ َ َ ُ‬
‫ﻤﻮﻥ َ ‪‬‬
‫ﻭﺗﮑﺘ ُ َ‬ ‫ِ‬
‫ﺑﺎﻟﺒﺎﻃﻞ َ ُ‬
‫ﺍﻟﺤﻖ ِ‬ ‫ِ َ‬
‫ﻟﻢ َ ِ ُ َ‬
‫ﺗﻠﺒﺴﻮﻥ َ ‪‬‬
‫ﺍﻟﮑﺘﺎﺏ ِ َ‬
‫ﻟﻢ َ ُ ‪َ ‬‬
‫ﺗﺼﺪﻭﻥ َﻋﻦ‬ ‫ﺍﻫﻞ ِ َ ِ‬
‫ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ " :‬ﻗﻞ َﻳﺎ َ َ‬
‫ﺳﺒﻴﻞ ﺍ‪ ٣ ".ِ‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺍﻫﻞ ﮐﺘﺎﺑﻰ ﮐﻪ ّ‬
‫ﺻﺪ ﻧﻤﻮﺩﻩﺍﻧﺪ‬ ‫َِ ِ‬
‫ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻋﻠﻤﺎﻯ ﺁﻥ ﻋﻬﺪ ﺑﻮﺩﻩﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ‬
‫ﺍﺳﻢ ﻭ ﺭﺳﻢ ﺟﻤﻴﻊ ﺩﺭ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﮐﺜﺮ ﺁﻳﺎﺕ ﻭ‬
‫‪١٦‬‬ ‫ﺗﻨﻈﺮﻭﻥ‪ .‬ﭘﺲ ﻗﺪﺭﻯ‬ ‫ﺍﻧﺘﻢ ِ َ ِ‬
‫ﺑﻄﺮﻑ ﺍ‪َ ُ ُ َ ‬‬ ‫ﺍﺧﺒﺎﺭ ﻣﺴﺘﻔﺎﺩ ﻣﻰ ﺷﻮﺩ َﻟﻮ َ ُ‬
‫ﺭﺑﺎﻧﻰ ﻭ ﺍﻧﻔﺲ ﮐﻠﻤﺎﺕ‬
‫ﺍﻟﻬﻴﻪ ﺩﺭ ﺁﻓﺎﻕ ﻋﻠﻢ ّ‬
‫ﺑﻪ ﺩﻳﺪﻩ ﺑﺼﻴﺮﺕ ّ‬
‫ﺭﻭﺣﺎﻧﻴﻪ‬
‫ّ‬ ‫ﺗﻌﻘﻞ ﻓﺮﻣﺎﺋﻴﺪ ﺗﺎ ﺟﻤﻴﻊ ﺍﺳﺮﺍﺭ ﺣﮑﻤﺖ‬
‫ﺻﻤﺪﺍﻧﻴﻪ ّ‬
‫ّ‬ ‫ﺗﺎﻣﻪ‬
‫ّ‬
‫ﺑﻰ ﺳﺒﺤﺎﺕ ﺟﻼﻝ ﺍﺯ ﺧﻠﻒ ﺳﺮﺍﺩﻕ ﻓﻀﻞ ﻭ ﺍﻓﻀﺎﻝ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ‬
‫‪ - ٢‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٧١‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٢‬‬
‫‪٣‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٩٩‬‬ ‫‪-‬‬
 ‫ﺹ ‪١١‬‬
‫ﮐﻠﻴﻪ ﺍﻋﺘﺮﺍﺽ ﻣﺮﺩﻡ ﻭ ﺍﺣﺘﺠﺎﺟﺎﺕ ﺍﻳﺸﺎﻥ ﺍﺯ ﻋﺪﻡ‬
‫ﺷﻮﺩ‪ .‬ﻭ ّ ّ‬
‫ﺣﻖ‬
‫ﻣﺜﻼ ﺑﻴﺎﻧﺎﺗﻰ ﮐﻪ ﻃﻠﻌﺎﺕ ﺟﻤﺎﻝ ّ‬
‫ً‬ ‫ﺍﺩﺭﺍﮎ ﻭ ﻋﺮﻓﺎﻥ ﺣﺎﺻﻞ ﺷﺪﻩ‪.‬‬
‫ﺩﺭ ﻋﻼﻣﺎﺕ ﻇﻬﻮﺭ ﺑﻌﺪ ﻓﺮﻣﻮﺩﻧﺪ ﺁﻥ ﺑﻴﺎﻧﺎﺕ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ ﻭ‬
‫ﻋﻠﻢ ﻓﺴﺎﺩ ﺑﺮﺍﻓﺮﺍﺧﺘﻨﺪ ﻭ‬
‫ﻳﻪ ﺣﻘﻴﻘﺖ ﺁﻥ ﻭﺍﺻﻞ ﻧﺸﺪﻧﺪ ﻟﻬﺬﺍ َ َ‬
‫ﺭﺍﻳﺎﺕ ﻓﺘﻨﻪ ﺑﺮﭘﺎ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺗﺄﻭﻳﻞ ﮐﻠﻤﺎﺕ‬
‫ﺍﺯﻟﻴﻪ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﻧﻐﻤﺎﺕ ﻭﺭﻗﺎء‬
‫ﺍﺯﻟﻴﻪ ﺭﺍ ﺟﺰ ﻫﻴﺎﮐﻞ ّ‬
‫ﺣﻤﺎﻣﺎﺕ ّ‬
‫ﻣﻌﻨﻮﻳﻪ ﺭﺍ ﺟﺰ ﺳﺎﻣﻌﻪ ﺍﻫﻞ ﺑﻘﺎ ﻧﺸﻨﻮﺩ‪ .‬ﻫﺮﮔﺰ ﻗﺒﻄﻰ ﻇﻠﻢ ﺍﺯ‬
‫ّ‬
‫ﺷﺮﺍﺏ ﺳﺒﻄﻰ ﻋﺪﻝ ﻧﺼﻴﺐ ﻧﺪﺍﺭﺩ ﻭ ﻓﺮﻋﻮﻥ ﮐﻔﺮ ﺍﺯ ﺑﻴﻀﺎﻯ ﻣﻮﺳﻰ‬
‫ﺗﺄﻭﻳﻠﻪ ٕ ّﺍﻻ ﺍ‪ ُ‬ﻭ‬
‫َُ‬ ‫ﻳﻌﻠﻢ‬
‫ﻭﻣﺎ َ َ ُ‬
‫ﺍﻃﻼﻉ ﻧﻴﺎﺑﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ َ " :‬‬
‫ّ‬

‫ﺍﻟﺮﺍﺳﺨﻮﻥ ِﻓﻰ ِ ِ‬
‫ﺍﻟﻌﻠﻢ‪ ١".‬ﻣﻊ ﺫﻟﮏ ﺗﺄﻭﻳﻞ ﮐﺘﺎﺏ ﺭﺍ ﺍﺯ ﺍﻫﻞ ﺣﺠﺎﺏ‬ ‫ّ ِ ُ َ‬
‫‪١٧‬‬ ‫ﻣﺜﻼ ﭼﻮﻥ‬
‫ً‬ ‫ﻣﺴﺘﻔﺴﺮ ﺷﺪﻧﺪ ﻭ ﻋﻠﻢ ﺭﺍ ﺍﺯ ﻣﻨﺒﻊ ﺍﻭ ﺍﺧﺬ ﻧﻨﻤﻮﺩﻧﺪ‪.‬‬
‫ﺍﻳﺎﻡ ﻣﻮﺳﻰ ﮔﺬﺷﺖ ﻭ ﺍﻧﻮﺍﺭ ﻋﻴﺴﻰ ﺍﺯ ﻓﺠﺮ ﺭﻭﺡ ﻋﺎﻟﻢ ﺭﺍ‬
‫ّ‬
‫ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩ ﺟﻤﻴﻊ ﻳﻬﻮﺩ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺁﻥ ﻧﻔﺲ ﮐﻪ ﺩﺭ‬
‫ﻣﮑﻤﻞ ﺷﺮﺍﻳﻊ ﺗﻮﺭﺍﺕ ﺑﺎﺷﺪ ﻭ‬
‫ّ‬ ‫ﻣﺮﻭﺝ ﻭ‬
‫ﺗﻮﺭﺍﺕ ﻣﻮﻋﻮﺩ ﺍﺳﺖ ﺑﺎﻳﺪ ّ‬
‫ﺍﻳﻦ ﺟﻮﺍﻥ ﻧﺎﺻﺮﻯ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﻣﺴﻴﺢ ﺍ‪ ‬ﻣﻰ ﻧﺎﻣﺪ ﺣﮑﻢ ﻃﻼﻕ ﻭ‬
‫ﺳﺒﺖ ﺭﺍ ﮐﻪ ﺍﺯ ﺣﮑﻢ ﻫﺎﻯ ﺍﻋﻈﻢ ﻣﻮﺳﻰ ﺍﺳﺖ ﻧﺴﺦ ﻧﻤﻮﺩﻩ‪ .‬ﻭ‬
‫ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﻋﻼﺋﻢ ﻇﻬﻮﺭ ﻫﻨﻮﺯ ﻇﺎﻫﺮ ﻧﺸﺪﻩ ﭼﻨﺎﻧﭽﻪ ﻳﻬﻮﺩ ﻫﻨﻮﺯ‬
‫ﻣﻨﺘﻈﺮ ﺁﻥ ﻇﻬﻮﺭﻧﺪ ﮐﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﭼﻘﺪﺭ ﺍﺯ ﻣﻈﺎﻫﺮ‬
‫ﺍﺯﻟﻴﻪ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﺩﺭ ﺍﺑﺪﺍﻉ‬
‫ﺍﺣﺪﻳﻪ ﻭ ﻣﻄﺎﻟﻊ ﻧﻮﺭ ّ‬
‫ّ‬ ‫ﻗﺪﺱ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٧‬‬
 ‫ﺹ ‪١٢‬‬
‫ﺷﻴﻄﺎﻧﻴﻪ ﻭ ﻇﻨﻮﻧﺎﺕ‬
‫ّ‬ ‫ﻧﻔﺴﻴﻪ‬
‫ّ‬ ‫ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﻫﻨﻮﺯ ﻳﻬﻮﺩ ﺑﻪ ﺣﺠﺒﺎﺕ‬
‫ﻧﻔﺴﺎﻧﻴﻪ ﻣﺤﺘﺠﺐ ﺑﻮﺩﻩ ﻭ ﻫﺴﺘﻨﺪ ﻭ ﻣﻨﺘﻈﺮﻧﺪ ﮐﻪ ﻫﻴﮑﻞ‬
‫ّ‬ ‫ﺍﻓﮑﻴﻪ‬
‫ّ‬
‫ﻣﺠﻌﻮﻝ ﺑﺎ ﻋﻼﻣﺎﺕ ﻣﺬﮐﻮﺭﻩ ﮐﻪ ﺧﻮﺩ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻰ ﻇﺎﻫﺮ‬
‫ﻭﺍﺧﺬﻋﻨﻬﻢ ُﺭﻭﺡ ﺍﻻﻳﻤﺎﻥ‬ ‫ﺍﺧﺬﻫﻢ ﺍ‪ِ َ ِ ‬‬
‫ﺑﺬﻧﺒﻬﻢ َ َ َ َ َ ُ‬ ‫ﺧﻮﺍﻫﺪ ﺷﺪ‪َ ِ َ .‬‬
‫ﮐﺬﻟﮏ َ َ َ ُ‬
‫ﺍﻟﺠﺤﻴﻢ‪ .‬ﻭ ﺍﻳﻦ ﻧﺒﻮﺩ ﻣﮕﺮ ﺍﺯ ﻋﺪﻡ‬ ‫ِ‬
‫ﻫﺎﻭﻳﺔ َ‬ ‫ﮐﺎﻧﺖ ﻓﻰ‬
‫ﺑﻨﺎﺭ َ‬
‫ﻭﻋﺬﺑﻬﻢ ِ َ ٍ‬
‫َ َ ‪َُ‬‬
‫ﻋﺮﻓﺎﻥ ﻳﻬﻮﺩ ﻋﺒﺎﺭﺍﺕ ﻣﺴﻄﻮﺭﻩ ﺩﺭ ﺗﻮﺭﺍﺕ ﺭﺍ ﮐﻪ ﺩﺭ ﻋﻼﺋﻢ‬
‫ﻇﻬﻮﺭ ﺑﻌﺪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ .‬ﭼﻮﻥ ﺑﻪ ﺣﻘﻴﻘﺖ ﺁﻥ ﭘﻰ ﻧﺒﺮﺩﻧﺪ ﻭ ﺑﻪ‬
‫ﻇﺎﻫﺮ ﻫﻢ ﭼﻨﻴﻦ ﺍﻣﻮﺭ ﻭﺍﻗﻊ ﻧﺸﺪ ﻟﻬﺬﺍ ﺍﺯ ﺟﻤﺎﻝ ﻋﻴﺴﻮﻯ ﻣﺤﺮﻭﻡ‬
‫ﺍﻟﻤﻨﺘﻈﺮﻳﻦ‪ .‬ﻭ ﻟﻢ‬
‫َ‬ ‫ﻣﻦ ُ َ‬‫ﻭﮐﺎﻧﻮﺍ ِ َ‬
‫ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻟﻘﺎءﺍ‪ ‬ﻓﺎﺋﺰ ﻧﮕﺸﺘﻨﺪ َ َ ُ‬
‫ﺗﻤﺴﮏ‬
‫ّ‬ ‫ﺟﻌﻠﻴﺎﺕ ﺍﻓﮑﺎﺭ ﻧﺎﻻﺋﻘﻪ‬
‫ّ‬ ‫ﻳﺰﻝ ﻭ ﻻ ﻳﺰﺍﻝ ﺟﻤﻴﻊ ﺍﻣﻢ ﺑﻪ ﻫﻤﻴﻦ‬
‫ﺟﺴﺘﻪ ﻭ ﺍﺯ ﻋﻴﻮﻥ ﻫﺎﻯ ﻟﻄﻴﻔﻪ ﺭﻗﻴﻘﻪ ﺟﺎﺭﻳﻪ ﺧﻮﺩ ﺭﺍ ﺑﻰ ﺑﻬﺮﻩ ﻭ‬
‫‪١٨‬‬ ‫ﺑﻰ ﻧﺼﻴﺐ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﺩﺭ ﮐﺸﻒ ﺍﻳﻦ ﺍﺳﺮﺍﺭ ﺑﻌﻀﻰ ﺍﺯ ﻋﺒﺎﺭﺍﺕ‬
‫ﺍﻧﺒﻴﺎء‪ ،‬ﺑﻪ ﺑﺪﺍﺋﻊ ﻧﻐﻤﺎﺕ ﺣﺠﺎﺯﻯ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺴﻄﻮﺭﻩ ﻗﺒﻞ ﮐﻪ‬
‫ﺑﺮﺍﻯ ﻳﮑﻰ ﺍﺯ ﺍﺣﺒﺎﺏ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻣﺬﮐﻮﺭ ﮔﺸﺖ ﻭ ﺣﺎﻝ ﻫﻢ‬
‫ﺗﻐﻨﻴﺎﺕ ﺧﻮﺵ ﻋﺮﺍﻗﻰ ﻧﻈﺮ ﺑﻪ ﺧﻮﺍﻫﺶ ﺁﻥ ﺟﻨﺎﺏ ﺩﺭ ﺍﻳﻦ‬
‫ﺑﻪ ّ‬
‫ﻣﺠﺪﺩﴽ ﺫﮐﺮ ﻣﻰ ﻧﻤﺎﺋﻴﻢ ﮐﻪ ﺷﺎﻳﺪ ﺗﺸﻨﮕﺎﻥ ﺻﺤﺮﺍﻫﺎﻯ ﺑﻌﺪ ﺭﺍ‬
‫ّ‬ ‫ﺍﻭﺭﺍﻕ‬
‫ﺑﻪ ﺑﺤﺮ ﻗﺮﺏ ﺩﻻﻟﺖ ﻧﻤﺎﻳﺪ ﻭ ﮔﻤﮕﺸﺘﮕﺎﻥ ﺑﻴﺎﺑﺎﻥ ﻫﺎﻯ ﻫﺠﺮ ﻭ‬
‫ﻓﺮﺍﻕ ﺭﺍ ﺑﻪ ﺧﻴﺎﻡ ﻗﺮﺏ ﻭ ﻭﺻﺎﻝ ﺭﺳﺎﻧﺪ‪ ،‬ﺗﺎ ﻏﻤﺎﻡ ﺿﻼﻟﺖ ﻣﺮﺗﻔﻊ‬
‫ﺷﻮﺩ ﻭ ﺁﻓﺘﺎﺏ ﺟﻬﺎﻧﺘﺎﺏ ﻫﺪﺍﻳﺖ ﺍﺯ ﺍﻓﻖ ﺟﺎﻥ ﻃﺎﻟﻊ ﮔﺮﺩﺩ‪َ .‬ﻭ‬
‫ﻟﻌﻞ َﻳﺠﺮﻯ ِﻣﻦ َﻫﺬﺍ َ َ‬
‫ﺍﻟﻘﻠﻢ ﻣﺎ َﻳﺤﻴﻰ ﺑﻪ‬ ‫ﺍﺳﺘﻌﻴﻦ َ َ ‪‬‬ ‫َﻋﻠﻰ ﺍ‪ُ ِ  َ ِ‬‬
‫ﺍﺗﮑﻞ ﻭ ﺑﻪ َ َ ُ‬
 ‫ﺹ ‪۱۳‬‬
‫ﻳﺴﻤﻌﻦ‬ ‫ﻣﺮﺍﻗﺪ َ َ ِ ِ‬
‫ﻏﻔﻠﺘﻬﻢ َﻭ َ َ َ ‪‬‬ ‫ﺍﻟﮑﻞ َﻋﻦ َ ِ‬ ‫ﺍﻟﻨﺎﺱ ِ َ ُ َ ‪‬‬
‫ﻟﻴﻘﻮﻣﻦ ُ ‪‬‬ ‫ﺍﻓ‪‬ﺪﺓ ّ ِ‬
‫َ ‪ُ َ‬‬
‫ﺍﻻﺣﺪﻳﺔ ِﻣﻦ َ ِ‬
‫ﺍﻳﺪﻯ‬ ‫ﮐﺎﻥ ﻓﻰ ‪ِ َ ‬‬
‫ﺍﻟﺮﻭﺿﺔ َ َ ‪‬‬ ‫َ‬ ‫ﺍﻟﻔﺮﺩﻭﺱ ِﻣﻦ َ َ ٍ‬
‫ﺷﺠﺮ‬ ‫ِ‬ ‫ﺍﻃﻮﺍﺭ َ َ ِ‬
‫ﻭﺭﻗﺎﺕ‬ ‫َ‬
‫ﻣﻐﺮﻭﺳﴼ‪ .‬ﺑﺮ ﺍﻭﻟﻰ ﺍﻟﻌﻠﻢ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺑﻮﺩﻩ ﮐﻪ ‪١٩‬‬
‫ﺫﻥ ﺍ‪ُ ْ َ ِ‬‬ ‫ُ َِ‬
‫ﺍﻟﻘﺪﺭﺓ ﺑ‪‬ﺎ ِ‬
‫ﻣﺤﺒﺖ ﻋﻴﺴﻮﻯ ﺣﺠﺒﺎﺕ ﺣﺪﻭﺩ ﻳﻬﻮﺩ ﺭﺍ ﺳﻮﺧﺖ ﻭ‬
‫ّ‬ ‫ﭼﻮﻥ ﻧﺎﺭ‬
‫ﺣﮑﻢ ﺁﻥ ﺣﻀﺮﺕ ﻓﻰ ﺍﻟﺠﻤﻠﻪ ﺟﺮﻳﺎﻥ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻳﺎﻓﺖ‪،‬‬
‫ﺭﻭﺯﻯ ﺁﻥ ﺟﻤﺎﻝ ﻏﻴﺒﻰ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﺭﻭﺣﺎﻧﻰ ﺫﮐﺮ ﻓﺮﺍﻕ‬
‫ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﻧﺎﺭ ﺍﺷﺘﻴﺎﻕ ﺍﻓﺮﻭﺧﺘﻨﺪ ﻭ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ " ﻣﻦ ﻣﻰ ﺭﻭﻡ ﻭ‬
‫ﺑﻌﺪ ﻣﻰ ﺁﻳﻢ"‪ ،‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻓﺮﻣﻮﺩﻧﺪ‪" :‬ﻣﻦ ﻣﻰ ﺭﻭﻡ ﻭ ﻣﻰ ﺁﻳﺪ‬
‫ﺩﻳﮕﺮﻯ ﺗﺎ ﺑﮕﻮﻳﺪ ﺁﻧﭽﻪ ﻣﻦ ﻧﮕﻔﺘﻪ ﺍﻡ ﻭ ﺗﻤﺎﻡ ﻧﻤﺎﻳﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ‬
‫ﺍﻧﺘﻢ ِﻓﻰ‬
‫ﮔﻔﺘﻪ ﺍﻡ‪ ١".‬ﻭ ﺍﻳﻦ ﺩﻭ ﻋﺒﺎﺭﺕ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻳﮑﻰ ﺍﺳﺖ َﻟﻮ َ ُ‬
‫ﺗﺸﻬﺪﻭﻥ‪ .‬ﻭ ﺍﮔﺮ ﺑﻪ ﺩﻳﺪﻩ ﺑﺼﻴﺮﺕ‬
‫ﺑﻌﻴﻦ ﺍ‪ُ َ َ ‬‬
‫ﺍﻟﺘﻮﺣﻴﺪ ِ َ ِ‬
‫َﻣﻈﺎﻫﺮ ‪‬‬
‫ﻣﻌﻨﻮﻯ ﻣﺸﺎﻫﺪﻩ ﺷﻮﺩ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺩﺭ ﻋﻬﺪ ﺧﺎﺗﻢ‪ ،‬ﻫﻢ ﮐﺘﺎﺏ ﻋﻴﺴﻰ‬
‫ﻭ ﺍﻣﺮ ﺍﻭ ﺛﺎﺑﺖ ﺷﺪ‪ .‬ﺩﺭ ﻣﻘﺎﻡ ﺍﺳﻢ ﮐﻪ ﺧﻮﺩ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪:‬‬
‫"ﻣﻨﻢ ﻋﻴﺴﻰ‪ ".‬ﻭ ﺁﺛﺎﺭ ﻭ ﺍﺧﺒﺎﺭ ﻭ ﮐﺘﺎﺏ ﻋﻴﺴﻰ ﺭﺍ ﻫﻢ ﺗﺼﺪﻳﻖ‬
‫ﻓﺮﻣﻮﺩ ﮐﻪ ِﻣﻦ ﻋﻨﺪﺍ‪ ‬ﺑﻮﺩﻩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻪ ﺩﺭ ﺧﻮﺩﺷﺎﻥ ﻓﺮﻗﻰ‬
‫ﻏﻴﺮﻳﺘﻰ ﻣﻠﺤﻮﻅ ﺯﻳﺮﺍ ﮐﻪ ﻫﺮ ﺩﻭ ﻗﺎﺋﻢ‬
‫ّ‬ ‫ﻣﺸﻬﻮﺩ ﻭ ﻧﻪ ﺩﺭ ﮐﺘﺎﺑﺸﺎﻥ‬
‫ﺑﻪ ﺍﻣﺮﺍ‪ ‬ﺑﻮﺩﻧﺪ ﻭ ﻫﻢ ﻧﺎﻃﻖ ﺑﻪ ﺫﮐﺮ ﺍ‪ ‬ﻭ ﮐﺘﺎﺏ ﻫﺮ ﺩﻭ ﻫﻢ‬
‫ُﻣﺸﻌﺮ ﺑﺮ ﺍﻭﺍﻣﺮ ﺍ‪ ‬ﺑﻮﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺧﻮﺩ ﻋﻴﺴﻰ‬
‫ﻓﺮﻣﻮﺩ‪" :‬ﻣﻦ ﻣﻰ ﺭﻭﻡ ﻭ ﻣﺮﺍﺟﻌﺖ ﻣﻰ ﮐﻨﻢ‪ ".‬ﺑﻪ ﻣﺜﻞ ﺷﻤﺲ ﮐﻪ‬
‫‪ -١‬ﺍﻧﺠﻴﻞ ﻳﻮﺣﻨّﺎ‪ ،‬ﻓﺼﻞ ‪ ،١٤‬ﺁﻳﻪ ‪٢٨‬ﻭ ﻓﺼﻞ ‪ ،١٦‬ﺁﻳﻪ ‪٧‬‬
 ‫ﺹ ‪١٤‬‬
‫ﺍﮔﺮ ﺷﻤﺲ ﺍﻟﻴﻮﻡ ﺑﮕﻮﻳﺪ ﻣﻦ ﺷﻤﺲ ﻳﻮﻡ ﻗﺒﻠﻢ ﺻﺎﺩﻕ ﺍﺳﺖ ﻭ‬
‫ﺍﮔﺮ ﺑﮕﻮﻳﺪ ﺩﺭ ﺣﺪﻭﺩ ﻳﻮﻣﻰ ﮐﻪ ﻏﻴﺮ ﺁﻧﻢ ﺻﺎﺩﻕ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬
‫ﮐﻞ ﻳﮏ ﺷﻰءﺍﻧﺪ‬
‫ﺍﻳﺎﻡ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ّ‬
‫ﺩﺭ ّ‬
‫ﺻﺤﻴﺢ ﻭ ﺻﺎﺩﻕ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﺑﻪ ﺣﺪﻭﺩ ﺍﺳﻤﻰ ﻭ‬
‫ﺭﺳﻤﻰ ﻏﻴﺮ ﻫﻢ ﺍﻧﺪ ﺁﻥ ﻫﻢ ﺻﺎﺩﻕ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﺑﻴﻨﻰ ﺑﺎ‬
‫ﺍﻳﻨﮑﻪ ﻳﮏ ﺷﻰءﺍﻧﺪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺩﺭ ﻫﺮ ﮐﺪﺍﻡ ﺍﺳﻤﻰ ﺩﻳﮕﺮ ﻭ‬
‫ﺧﻮﺍﺻﻰ ﺩﻳﮕﺮ ﻭ ﺭﺳﻤﻰ ﺩﻳﮕﺮ ﻣﻠﺤﻮﻅ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺁﻥ‬
‫ّ‬
‫ﻧﻤﻰ ﺷﻮﺩ‪ .‬ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺑﻴﺎﻥ ﻭ ﻗﺎﻋﺪﻩ‪ ،‬ﻣﻘﺎﻣﺎﺕ ﺗﻔﺼﻴﻞ ﻭ ﻓﺮﻕ ﻭ‬
‫ﺍﺗﺤﺎﺩ ﻣﻈﺎﻫﺮ ﻗﺪﺳﻰ ﺭﺍ ﺍﺩﺭﺍﮎ ﻓﺮﻣﺎﺋﻴﺪ ﺗﺎ ﺗﻠﻮﻳﺤﺎﺕ ﮐﻠﻤﺎﺕ ﺁﻥ‬
‫ّ‬
‫ُﻣﺒﺪﻉ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺭﺍ ﺩﺭ ﻣﻘﺎﻣﺎﺕ ﺟﻤﻊ ﻭ ﻓﺮﻕ ﻋﺎﺭﻑ ﺷﻮﻯ ﻭ‬
‫ﻭﺍﻗﻒ ﮔﺮﺩﻯ ﻭ ﺟﻮﺍﺏ ﻣﺴﺄﻟﻪ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻮﺳﻮﻡ ﻧﻤﻮﺩﻥ ﺁﻥ‬
‫ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﺳﻤﻰ ﻭ ﺭﺳﻤﻰ ﺑﺘﻤﺎﻣﻪ‬
‫‪٢١‬‬ ‫ﺑﻴﺎﺑﻰ‪ .‬ﻭ ﺑﻌﺪ ﺍﺻﺤﺎﺏ ﻭ ﺗﻼﻣﻴﺬ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺘﺪﻋﺎ ﻧﻤﻮﺩﻧﺪ ﮐﻪ‬
‫ﻋﻼﻣﺖ ﺭﺟﻌﺖ ﻭ ﻇﻬﻮﺭ ﭼﻴﺴﺖ ﻭ ﭼﻪ ﻭﻗﺖ ﺍﻳﻦ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ‬
‫ﺷﺪ؟ ﻭ ﺩﺭ ﭼﻨﺪ ﻣﻘﺎﻡ ﺍﻳﻦ ﺳﺆﺍﻝ ﺭﺍ ﺍﺯ ﺁﻥ ﻃﻠﻌﺖ ﺑﻰ ﻣﺜﺎﻝ ﻧﻤﻮﺩﻧﺪ ﻭ‬
‫ﺁﻥ ﺣﻀﺮﺕ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﻋﻼﻣﺘﻰ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ‬
‫‪٢٢‬‬ ‫ﺍﻧﺎﺟﻴﻞ ﺍﺭﺑﻌﻪ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﻳﮏ ﻓﻘﺮﻩ ﺁﻥ ﺭﺍ ﺫﮐﺮ‬
‫ﻣﻰ ﻧﻤﺎﻳﻢ ﻭ ﻧﻌﻤﺖ ﻫﺎﻯ ﻣﮑﻨﻮﻧﻪ ﺳﺪﺭﻩ ﻣﺨﺰﻭﻧﻪ ﺭﺍ ﻟﻮﺟﻪ ﺍ‪ ‬ﺑﺮ‬
‫ﻋﺒﺎﺩﺍ‪ ‬ﻣﺒﺬﻭﻝ ﻣﻰ ﺩﺍﺭﻡ ﺗﺎ ﻫﻴﺎﮐﻞ ﻓﺎﻧﻴﻪ ﺍﺯ ﺍﺛﻤﺎﺭ ﺑﺎﻗﻴﻪ ﻣﺤﺮﻭﻡ‬
‫ﻧﻤﺎﻧﻨﺪ ﮐﻪ ﺷﺎﻳﺪ ﺑﻪ ﺭﺷﺤﻰ ﺍﺯ ﺍﻧﻬﺎﺭ ﺑﻰ ﺯﻭﺍﻝ ﺣﻀﺮﺕ ﺫﻯ ﺍﻟﺠﻼﻝ‬
 ‫ﺹ ‪١٥‬‬
‫ﺍﻟﺴﻼﻡ ﺑﻐﺪﺍﺩ ﺟﺎﺭﻯ ﺷﺪﻩ ﻓﺎﺋﺰ ﺷﻮﻧﺪ ﺑﻰ ﺁﻧﮑﻪ ﺍﺟﺮ ﻭ‬
‫ﮐﻪ ﺩﺭ ﺩﺍﺭ ّ‬
‫ﻧﺮﻳﺪ ِ ْ ُ ْ‬
‫ﻣﻨﮑﻢ‬ ‫ﻧﻄﻌﻤﮑﻢ ِ َ ْ ِ‬
‫ﻟﻮﺟﻪ ﺍ‪ ِ‬ﻻ ُ ِ ُ‬ ‫ﻣﺰﺩﻯ ﻃﻠﺐ ﻧﻤﺎﻳﻢ‪ٕ" .‬ﺍ ‪‬ﻧﻤﺎ ُ ِ ُ ُ ْ‬
‫ﺷﮑﻮﺭﴽ‪ ١".‬ﻭ ﺍﻳﻦ ﻃﻌﺎﻣﻰ ﺍﺳﺖ ﮐﻪ ﺍﺭﻭﺍﺡ ﻭ ﺍﻓﺌﺪﻩ‬
‫ﺟﺰﺍ‪ ‬ﻭ ﻻ ُ ُ‬
‫َ َ‬
‫ﻣﻨﻴﺮﻩ ﺑﻪ ﺍﻭ ﺣﻴﺎﺕ ﺑﺎﻗﻴﻪ ﻳﺎﺑﻨﺪ ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻣﺎﺋﺪﻩ ﺍﻯ ﺍﺳﺖ ﮐﻪ‬
‫ﺍﻟﺴﻤﺎء‪ ٢ ".‬ﻭ ﺍﻳﻦ ﻣﺎﺋﺪﻩ‬
‫ﻣﻦ ‪‬‬‫ﻣﺎ‪‬ﺪﺓ ِ َ‬
‫ﻋﻠﻴﻨﺎ َ ‪ً ‬‬
‫ﺍﻧﺰﻝ َ َ َ‬
‫ﺭﺑﻨﺎ َ ْ ْ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ َ " :‬‬
‫ﮐﻞ ﺣﻴﻦ ﺍﺯ‬
‫ﻫﺮﮔﺰ ﺍﺯ ﺍﻫﻠﺶ ﻣﻘﻄﻮﻉ ﻧﺸﻮﺩ ﻭ ﻧﻔﺎﺩ ﻧﺠﻮﻳﺪ ﻭ ﺩﺭ ّ‬
‫ﺷﺠﺮﻩ ﻓﻀﻞ ﻣﻰ ﺭﻭﻳﺪ ﻭ ﺍﺯ ﺳﻤﺎﻭﺍﺕ ﺭﺣﻤﺖ ﻭ ﻋﺪﻝ ﻧﺎﺯﻝ‬
‫ﻃﻴﺒﺔ َ َ َ َ ٍ‬
‫ﮐﺸﺠﺮﺓ‬ ‫ﻣﺜﻼ َ ِ َ ً‬
‫ﮐﻠﻤﺔ َ ‪ً َ ‬‬ ‫ﻣﻰ ﺷﻮﺩ‪.‬ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ً َ َ " :‬‬
‫ﺍﮐﻠﻬﺎ‬ ‫ﻓﺮﻋﻬﺎ ِﻓﻰ ‪َ ‬‬
‫ﺍﻟﺴﻤﺎء ُﺗﺆﺗﻰ ُ ُ َ‬ ‫ﺎﺑﺖ ﻭ َ ُ َ‬
‫ﺍﺻﻠﻬﺎ َﺛ ِ ٌ‬ ‫َ ‪ٍَ‬‬
‫ﻃﻴﺒﺔ َ ُ َ‬
‫ﻋﻄﻴﻪ ﻟﻄﻴﻔﻪ ﺧﻮﺩ ﺭﺍ ﻣﻨﻊ ﻧﻤﺎﻳﺪ ﻭ ‪٢٣‬‬
‫ّ‬ ‫ﺣﻴﻦ‪ ٣".‬ﺣﻴﻒ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﻳﻦ‬
‫ﮐﻞ ِ ٍ‬
‫ُ ‪‬‬
‫ﺍﺯ ﺍﻳﻦ ﻧﻌﻤﺖ ﺑﺎﻗﻴﻪ ﻭ ﺣﻴﺎﺕ ﺩﺍﺋﻤﻪ ﺧﻮﺩ ﺭﺍ ﻣﺤﺮﻭﻡ ﺳﺎﺯﺩ‪ .‬ﭘﺲ‬
‫ﻗﺪﺭ ﺍﻳﻦ ﻣﺎﺋﺪﻩ ﻣﻌﻨﻮﻯ ﺭﺍ ﺩﺍﻧﺴﺘﻪ ﮐﻪ ﺑﻠﮑﻪ ﺍﺯ ﺍﻟﻄﺎﻑ ﺑﺪﻳﻌﻪ ﺁﻥ‬
‫ﺷﻤﺲ ﺣﻘﻴﻘﻰ ﺍﺟﺴﺎﺩﻫﺎﻯ ﻣﺮﺩﻩ ﺣﻴﺎﺕ ﺗﺎﺯﻩ ﻳﺎﺑﻨﺪ ﻭ ﺍﺭﻭﺍﺡ‬
‫ﭘﮋﻣﺮﺩﻩ ﺑﻪ ﺭﻭﺡ ﺑﻰ ﺍﻧﺪﺍﺯﻩ ﻓﺎﺋﺰ ﺷﻮﻧﺪ‪ .‬ﺍﻯ ﺑﺮﺍﺩﺭ ﻣﻦ‪ ،‬ﺟﻬﺪﻯ‬
‫ﺍﻳﺎﻡ ﺑﺎﻗﻰ ﺍﺳﺖ ﺍﺯ ﺍﮐﻮﺍﺏ ﺑﺎﻗﻰ ﭼﺸﻴﻢ‪ .‬ﻫﻤﻴﺸﻪ ﻧﺴﻴﻢ‬
‫ﺑﺎﻳﺪ ﺗﺎ ّ‬
‫ﺟﺎﻥ ﺍﺯ ﻣﺼﺮ ﺟﺎﻧﺎﻥ ﻧﻮﺯﺩ ﻭ ﻫﻤﻴﺸﻪ ﻧﻬﺮﻫﺎﻯ ﺗﺒﻴﺎﻥ ﺩﺭ ﺟﺮﻳﺎﻥ ﻧﻪ‬
‫ﻭ ﻣﺪﺍﻡ ﺍﺑﻮﺍﺏ ﺭﺿﻮﺍﻥ ﻣﻔﺘﻮﺡ ﻧﻤﺎﻧﺪ‪ .‬ﺁﻳﺪ ﻭﻗﺘﻰ ﮐﻪ ﻋﻨﺪﻟﻴﺒﺎﻥ‬
‫ﺟﻨﺎﻥ ﺍﺯ ﮔﻠﺴﺘﺎﻥ ﻗﺪﺳﻰ ﺑﻪ ﺁﺷﻴﺎﻥ ﻫﺎﻯ ﺍﻟﻬﻰ ﭘﺮﻭﺍﺯ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﺩﻳﮕﺮ‬
‫ﻧﻪ ﻧﻐﻤﻪ ﺑﻠﺒﻞ ﺷﻨﻮﻯ ﻭ ﻧﻪ ﺟﻤﺎﻝ ﮔﻞ ﺑﻴﻨﻰ‪ .‬ﭘﺲ ﺗﺎ ﺣﻤﺎﻣﻪ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‪ ،‬ﺁﻳﻪ‪١١٤‬‬ ‫‪١‬ﺳﻮﺭﻫﺎﻧﺴﺎﻥ )ﺩﻫﺮ(‪ ،‬ﺁﻳﻪ ‪٩‬‬ ‫‪-‬‬
‫‪٣‬ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺁﻳﻪ ‪٢٥-٢٤‬‬ ‫‪-‬‬
 ‫ﺹ ‪١٦‬‬
‫ﺗﻐﻨﻰ ﺍﺳﺖ ﻭ ﺑﻬﺎﺭ ﺍﻟﻬﻰ ﺩﺭ ﺟﻠﻮﻩ ﻭ ﺗﺰﻳﻴﻦ‬
‫ﺍﺯﻟﻰ ﺩﺭ ﺷﻮﺭ ﻭ ّ‬
‫ﻏﻨﻴﻤﺖ ﺷﻤﺮﺩﻩ ﮔﻮﺵ ﻗﻠﺐ ﺭﺍ ﺍﺯ ﺳﺮﻭﺵ ﺍﻭ ﺑﻰ ﺑﻬﺮﻩ ﻣﮑﻦ‪ .‬ﺍﻳﻦ‬
‫ﻓﻤﻦ َﺷﺎ‪‬‬
‫ﺍﺣﺒﺎﻯ ﺧﺪﺍ ﺭﺍ‪َ َ .‬‬
‫ﺍﺳﺖ ﻧﺼﻴﺤﺖ ﺍﻳﻦ ﻋﺒﺪ ﺁﻥ ﺟﻨﺎﺏ ﻭ ّ‬
‫ﻋﻨﻪ ﻭ‬
‫ﻏﻨﻴﴼ َ ُ‬
‫ﮐﺎﻥ َ ّ‬
‫ﺍﻥ ﺍ‪َ َ‬‬
‫ﻓﻠﻴﻌﺮﺽ‪ ٕ .‬‬
‫ﻓﻠﻴﻘﺒﻞ ﻭ َﻣﻦ َﺷﺎ‪ِ ْ ُ َ ‬‬
‫َُِْْ ْ‬
‫‪٢٤‬‬ ‫ﻳﺸﺎﻫﺪ َﻭ ُ َﻳﺮﻯ‪ .‬ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻧﻐﻤﺎﺕ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﮐﻪ ﺩﺭ ﺭﺿﻮﺍﻥ‬
‫ﻋﻤﺎ ُ َ ُ‬
‫َ ّ‬
‫ﺍﻭﻝ‬
‫ﺍﻧﺠﻴﻞ ﺑﻪ ﺍﻟﺤﺎﻥ ﺟﻠﻴﻞ ﺩﺭ ﻋﻼﺋﻢ ﻇﻬﻮﺭ ﺑﻌﺪ ﻓﺮﻣﻮﺩﻩ‪ .‬ﺩﺭ ﺳﻔﺮ ّ‬
‫ﻣﺘﻰ ﺍﺳﺖ ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻧﺪ ﺍﺯ ﻋﻼﻣﺎﺕ‬
‫ﮐﻪ ﻣﻨﺴﻮﺏ ﺑﻪ ّ‬
‫ﺍﻻﻳﺎﻡ‬
‫ﺗﻠﮏ َ ّ ِ‬
‫َ‬ ‫ﺿﻴﻖ‬
‫ِ‬ ‫ﻟﻠﻮﻗﺖ ِﻣﻦ َ ِ‬
‫ﺑﻌﺪ‬ ‫ﻇﻬﻮﺭ ﺑﻌﺪ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩ‪" :‬ﻭ ِ َ ِ‬

‫ﺘﺴﺎﻗﻂ ِ َ‬
‫ﻣﻦ‬ ‫ﺿﻮ‪‬ﻩ ﻭ َ ِ ُ‬
‫ﺍﻟﮑﻮﺍﮐﺐ َﺗ َ َ ُ‬ ‫ﻭﺍﻟﻘﻤﺮﻻ ُﻳﻌﻄﻰ َ ُ‬
‫ﺍﻟﺸﻤﺲ َ َ ُ‬
‫ﺗﻈﻠﻢ ‪ُ ‬‬‫ُ َ‬
‫ِ‬
‫ﺍﻻﻧﺴﺎﻥ‬ ‫ﻋﻼﻣﺎﺕ ِ‬
‫ﺍﺑﻦ‬ ‫ُ‬ ‫ﺗﻈﻬﺮ َ‬ ‫ﺗﺮﺗﺞ‪ٍ  َ .‬‬
‫ﺣﻴﻨ‪‬ﺬ َ َ ُ‬ ‫ﻗﻮﺍﺓ َ ِ‬
‫ﺍﻻﺭﺽ َ ‪‬‬ ‫ﺍﻟﺴﻤﺎء َﻭ ُ ّ ُ‬
‫‪‬‬
‫ﺍﻻﻧﺴﺎﻥ ﺁﺗﻴﴼ‬
‫ﺍﺑﻦ ٕ‬
‫ﻳﺮﻭﻥ َ‬
‫ﺍﻻﺭﺽ َﻭ َ َ‬
‫ﻗﺒﺎ‪‬ﻞ َ ِ‬
‫ﮐﻞ َ ‪ِ ‬‬
‫ﻳﻨﻮﺡ ُ ‪‬‬
‫ﺍﻟﺴﻤﺎء َﻭ َ ُ ُ‬
‫ﻓﻰ ّ‬
‫ﻣﻊ‬
‫ﻣﻼ‪‬ﮑﺘﻪ َ‬ ‫ﮐﺒﻴﺮ ﻭ ُ ِ ُ‬
‫ﻳﺮﺳﻞ َ ‪ُ َ َ ‬‬ ‫ﻗﻮﺍﺓ ﻭ َ ٍ‬
‫ﻣﺠﺪ َ ٍ‬ ‫ﻣﻊ ُ ّ ٍ‬
‫ﺍﻟﺴﻤﺎء َ َ‬
‫ﺳﺤﺎﺏ ‪‬‬
‫ِ‬ ‫َﻋﻠﻰ‬
‫ﺍﻟﻌﻈﻴﻢ‪ ١".‬ﺍﻧﺘﻬﻰ‪ .‬ﺗﺮﺟﻤﻪ ﺁﻥ ﺑﻔﺎﺭﺳﻰ ﺍﻳﻦ‬
‫ﻮﺭ َ ِ‬ ‫ﺍﻟﺴﺎﻓ ِ‬ ‫َ ِ‬
‫ﺻﻮﺕ ّ ُ‬
‫ﺍﺳﺖ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺗﻨﮕﻰ ﻭ ﺍﺑﺘﻼ ﮐﻪ ﻫﻤﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺣﺎﻃﻪ ﻣﻰ ﻧﻤﺎﻳﺪ‬
‫ﺷﻤﺲ ﺍﺯ ﺍﻓﺎﺿﻪ ﻣﻤﻨﻮﻉ ﻣﻰ ﺷﻮﺩ ﻳﻌﻨﻰ ﺗﺎﺭﻳﮏ ﻣﻰ ﮔﺮﺩﺩ ﻭ ﻗﻤﺮ ﺍﺯ‬
‫ﺍﻋﻄﺎﻯ ﻧﻮﺭ ﺑﺎﺯ ﻣﻰ ﻣﺎﻧﺪ ﻭ ﺳﺘﺎﺭﻩ ﻫﺎﻯ ﺳﻤﺎء ﺑﺮ ﺍﺭﺽ ﻧﺎﺯﻝ‬
‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺍﺭﮐﺎﻥ ﺍﺭﺽ ﻣﺘﺰﻟﺰﻝ ﻣﻰ ﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻭﻗﺖ ﻇﺎﻫﺮ‬
‫ﻣﻰ ﮔﺮﺩﺩ ﻧﺸﺎﻧﻪ ﻫﺎﻯ ﭘﺴﺮ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﺳﻤﺎﻥ‪ ،‬ﻳﻌﻨﻰ ﺟﻤﺎﻝ‬
‫ﻣﻮﻋﻮﺩ ﻭ ﺳﺎﺫﺝ ﻭﺟﻮﺩ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﺍﻳﻦ ﻋﻼﻣﺎﺕ ﺍﺯ‬
‫ﻣﺘﻰ‪ ،‬ﻓﺼﻞ ‪ ،٢٤‬ﺁﻳﻪ ‪٣١-٢٩‬‬
‫‪ -١‬ﺍﻧﺠﻴﻞ ّ‬
 ‫ﺹ ‪١٧‬‬
‫ﻋﺮﺻﻪ ﻏﻴﺐ ﺑﻪ ﻋﺎﻟﻢ ﺷﻬﻮﺩ ﻣﻰ ﺁﻳﺪ‪ .‬ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﺩﺭ ﺁﻥ‬
‫ﺣﻴﻦ ﺟﻤﻴﻊ ﻗﺒﻴﻠﻪ ﻫﺎ ﮐﻪ ﺩﺭ ﺍﺭﺽ ﺳﺎﮐﻦ ﺍﻧﺪ ﻧﻮﺣﻪ ﻭ ﻧﺪﺑﻪ‬
‫ﺍﺣﺪﻳﻪ ﺭﺍ ﮐﻪ ﻣﻰ ﺁﻳﺪ ﺍﺯ‬
‫ّ‬ ‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻰ ﺑﻴﻨﻨﺪ ﺧﻼﻳﻖ ﺁﻥ ﺟﻤﺎﻝ‬
‫ﻗﻮﺕ ﻭ ﺑﺰﺭﮔﻰ ﻭ‬
‫ﺁﺳﻤﺎﻥ ﺩﺭ ﺣﺎﻟﺘﻰ ﮐﻪ ﺳﻮﺍﺭ ﺑﺮ ﺍﺑﺮ ﺍﺳﺖ ﺑﺎ ّ‬
‫ﺑﺨﺸﺸﻰ ﺑﺰﺭﮒ ﻭ ﻣﻰ ﻓﺮﺳﺘﺪ ﻣﻼﺋﮑﻪ ﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺻﺪﺍﻯ‬
‫ﺳﺎﻓﻮﺭ ﻋﻈﻴﻢ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻭ ﺩﺭ ﺍﺳﻔﺎﺭ ﺛﻼﺛﻪ ﺩﻳﮕﺮ ﮐﻪ ﻣﻨﺴﻮﺏ ﺑﻪ‬
‫ﻳﻮﺣﻨﺎ ﺍﺳﺖ ﻫﻤﻴﻦ ﻋﺒﺎﺭﺍﺕ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﭼﻮﻥ‬
‫ّ‬ ‫ﻟﻮﻗﺎ ﻭ ﻣﺮﻗﺲ ﻭ‬
‫ﻋﺮﺑﻴﻪ ﺑﻪ ﺗﻔﺼﻴﻞ ﻣﺬﮐﻮﺭ ﺷﺪ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻦ ﺍﻭﺭﺍﻕ‬
‫ّ‬ ‫ﺩﺭ ﺍﻟﻮﺍﺡ‬
‫‪٢٥‬‬ ‫ﻣﺘﻌﺮﺽ ﺫﮐﺮ ﺁﻧﻬﺎ ﻧﺸﺪﻳﻢ ﻭ ﺍﮐﺘﻔﺎ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﻧﻤﻮﺩﻳﻢ‪ .‬ﻭ‬
‫ّ‬
‫ﻋﻠﻤﺎﻯ ﺍﻧﺠﻴﻞ ﭼﻮﻥ ﻋﺎﺭﻑ ﺑﻪ ﻣﻌﺎﻧﻰ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻭ ﻣﻘﺼﻮﺩ ﻣﻮﺩﻋﻪ‬
‫ﻣﺘﻤﺴﮏ ﺷﺪﻧﺪ ﻟﻬﺬﺍ ﺍﺯ‬
‫ّ‬ ‫ﺩﺭ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﻧﺸﺪﻧﺪ ﻭ ﺑﻪ ﻇﺎﻫﺮ ﺁﻥ‬
‫ﺍﺣﻤﺪﻳﻪ ﻣﻤﻨﻮﻉ‬
‫ّ‬ ‫ﻣﺤﻤﺪﻳﻪ ﻭ ﺍﺯ ﺳﺤﺎﺏ ﻓﻀﻞ‬
‫ّ ّ‬ ‫ﺷﺮﻳﻌﻪ ﻓﻴﺾ‬
‫ﺗﻤﺴﮏ ﺑﻪ ﻋﻠﻤﺎﻯ ﺧﻮﺩ ﺟﺴﺘﻪ‪ ،‬ﺍﺯ‬
‫ّ‬ ‫ﺟﻬﺎﻝ ﺁﻥ ﻃﺎﺋﻔﻪ ﻫﻢ‬
‫ﮔﺸﺘﻨﺪ‪ .‬ﻭ ّ‬
‫ﺯﻳﺎﺭﺕ ﺟﻤﺎﻝ ﺳﻠﻄﺎﻥ ﺟﻼﻝ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪﻧﺪ ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ‬
‫ﺍﺣﻤﺪﻳﻪ ﭼﻨﻴﻦ ﻋﻼﻣﺎﺕ ﮐﻪ ﻣﺬﮐﻮﺭ ﺷﺪ ﺑﻪ ﻇﻬﻮﺭ ﻧﻴﺎﻣﺪ‪.‬‬
‫ّ‬ ‫ﺷﻤﺲ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻗﺮﻥ ﻫﺎ ﮔﺬﺷﺖ ﻭ ﻋﻬﺪﻫﺎ ﺑﻪ ﺁﺧﺮ ﺭﺳﻴﺪ ﻭ ﺁﻥ‬
‫ﻣﻘﺮ ﺑﻘﺎﻯ ﺳﻠﻄﻨﺖ ﺧﻮﺩ ﺭﺍﺟﻊ ﺷﺪ ﻭ ﻧﻔﺨﻪ ﺩﻳﮕﺮ‬
‫ﺟﻮﻫﺮ ﺭﻭﺡ ﺑﻪ ّ‬
‫ﻧﻔﺲ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﺻﻮﺭ ﺍﻟﻬﻰ ﺩﻣﻴﺪﻩ ﺷﺪ ﻭ ﻧﻔﺲ ﻫﺎﻯ ﻣﺮﺩﻩ ﺍﺯ‬
‫ﺍﺯ َ ْ‬
‫ﻣﺤﻞ ﻋﻨﺎﻳﺖ ﻣﺤﺸﻮﺭ‬
‫ّ‬ ‫ﻗﺒﻮﺭ ﻏﻔﻠﺖ ﻭ ﺿﻼﻟﺖ ﺑﻪ ﺍﺭﺽ ﻫﺪﺍﻳﺖ ﻭ‬
‫ﺷﺪﻧﺪ ﻭ ﻫﻨﻮﺯ ﺁﻥ ﮔﺮﻭﻩ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﮐﻪ ﮐﻰ ﺍﻳﻦ ﻋﻼﻣﺎﺕ ﻇﺎﻫﺮ‬
 ‫ﺹ ‪۱۸‬‬
‫ﺷﻮﺩ ﻭ ﺁﻥ ﻫﻴﮑﻞ ﻣﻌﻬﻮﺩ ﺑﻪ ﻭﺟﻮﺩ ﺁﻳﺪ ﺗﺎ ﻧﺼﺮﺕ ﻧﻤﺎﻳﻨﺪ ﻭ‬
‫ﻣﺎﻝ ﻫﺎ ﺩﺭ ﺭﺍﻫﺶ ﺍﻧﻔﺎﻕ ﮐﻨﻨﺪ ﻭ ﺟﺎﻥ ﻫﺎ ﺩﺭ ﺳﺒﻴﻠﺶ ﺍﻳﺜﺎﺭ‪ .‬ﭼﻨﺎﻧﭽﻪ‬
‫ﻧﺎﻣﺘﻨﺎﻫﻲ‬
‫ِ‬ ‫ﻣﻌﺎﻧﻲ ﺭﺣﻤﺖ‬
‫ِ‬ ‫ﺍﻣﻢ ﺩﻳﮕﺮ ﻫﻢ ﺑﻪ ﻫﻤﻴﻦ ﻇﻨﻮﻧﺎﺕ ﺍﺯ ﮐﻮﺛﺮ‬
‫‪٢٦‬‬ ‫ﺣﻀﺮﺕ ﺑﺎﺭﻯ ﺩﻭﺭ ﻣﺎﻧﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﺩ ﻣﺸﻐﻮﻟﻨﺪ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ‬
‫ﻋﺒﺎﺭﺕ ﮔﺬﺷﺘﻪ‪ ،‬ﺑﻴﺎﻥ ﺩﻳﮕﺮ ﺩﺭ ﺍﻧﺠﻴﻞ ﻫﺴﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﻳﺰﻭﻝ"‪ ١‬ﮐﻪ ﻣﻌﻨﻰ‬ ‫ﺗﺰﻭﻻﻥ َ ِ ْ‬
‫ﻭﻟﮑﻦ َﮐﻼﻣﻰ ﻻ ُ ُ‬ ‫ِ‬ ‫ﻭﺍﻻﺭﺽ َ‬
‫ُ‬ ‫ﺍﻟﺴﻤﺎء َ‬
‫"َ ‪ُ ‬‬
‫ﺁﻥ ﺑﻪ ﻓﺎﺭﺳﻰ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﻪ ﺯﺍﺋﻞ ﻭ‬
‫ﺍﻣﺎ ﮐﻼﻡ ﻣﻦ ﻫﺮﮔﺰ ﺯﺍﺋﻞ ﻧﻤﻰ ﺷﻮﺩ ﻭ ﻫﻤﻴﺸﻪ ﺑﺎﻗﻰ ﻭ‬
‫ﻣﻌﺪﻭﻡ ﺷﻮﻧﺪ ّ‬
‫ﺛﺎﺑﺖ ﻣﻴﺎﻧﻪ ﻧﺎﺱ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺍﺳﺖ ﮐﻪ ﺍﻫﻞ ﺍﻧﺠﻴﻞ‬
‫ﻣﻰ ﮔﻮﻳﻨﺪ ﮐﻪ ﺣﮑﻢ ﺍﻧﺠﻴﻞ ﻫﺮﮔﺰ ﻣﻨﺴﻮﺥ ﻧﻤﻰ ﺷﻮﺩ ﻭ ﻫﺮﻭﻗﺖ ﻭ‬
‫ﺯﻣﺎﻥ ﮐﻪ ﻃﻠﻌﺖ ﻣﻮﻋﻮﺩ ﺑﺎ ﻫﻤﻪ ﻋﻼﻣﺖ ﻫﺎ ﻇﺎﻫﺮ ﺷﻮﺩ ﺑﺎﻳﺪ‬
‫ﺷﺮﻳﻌﺖ ﻣﺮﺗﻔﻌﻪ ﺩﺭ ﺍﻧﺠﻴﻞ ﺭﺍ ﻣﺤﮑﻢ ﻭ ﺛﺎﺑﺖ ﻧﻤﺎﻳﺪ ﺗﺎ ﺩﺭ ﻫﻤﻪ‬
‫ﻋﺎﻟﻢ ﺩﻳﻨﻰ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ﻣﮕﺮ ﺍﻳﻦ ﺩﻳﻦ‪ .‬ﻭ ﺍﻳﻦ ﻓﻘﺮﻩ ﺍﺯ ﻣﻄﺎﻟﺐ‬
‫ﻣﺴﻠﻤﻪ ﺍﺳﺖ ﻧﺰﺩ ﺍﻳﺸﺎﻥ‪ .‬ﻭ ﭼﻨﺎﻥ ﺍﻋﺘﻘﺎﺩ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ‬
‫ﻣﺤﻘﻘﻪ ّ‬
‫ّ‬
‫ﺍﮔﺮ ﻧﻔﺴﻰ ﻫﻢ ﻣﺒﻌﻮﺙ ﺷﻮﺩ ﺑﻪ ﺟﻤﻴﻊ ﻋﻼﻣﺎﺕ ﻣﻮﻋﻮﺩﻩ ﻭ ﺑﺮ‬
‫ﺍﻟﺒﺘﻪ ﺍﺫﻋﺎﻥ ﻧﮑﻨﻨﺪ ﻭ‬
‫ﺧﻼﻑ ﺣﮑﻢ ﻇﺎﻫﺮ ﺩﺭ ﺍﻧﺠﻴﻞ ﺣﮑﻢ ﻧﻤﺎﻳﺪ ّ‬
‫ﻗﺒﻮﻝ ﻧﻨﻤﺎﻳﻨﺪ ﺑﻠﮑﻪ ﺗﮑﻔﻴﺮ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺳﺘﻬﺰﺍء ﮐﻨﻨﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ‬
‫ﻣﺤﻤﺪﻳﻪ ﻣﺸﻬﻮﺩ ﺷﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﻣﻌﺎﻧﻰ ﺍﻳﻦ ﮐﻠﻤﺎﺕ‬
‫ّ ّ‬ ‫ﻇﻬﻮﺭ ﺷﻤﺲ‬
‫ُﻣﻨﺰﻟﻪ ﺩﺭ ﮐﺘﺐ ﺭﺍ ﮐﻪ ﺟﻤﻴﻊ ﻧﺎﺱ ﺍﺯ ﻋﺪﻡ ﺑﻠﻮﻍ ﺑﻪ ﺁﻥ‪ ،‬ﺍﺯ ﻏﺎﻳﺖ‬
‫ﻣﺘﻰ‪ ،‬ﻓﺼﻞ ‪ ،٢٤‬ﺁﻳﻪ ‪ ٣٥‬ﻭ ﺍﻧﺠﻴﻞ ﻟﻮﻗﺎ‪ ،‬ﻓﺼﻞ ‪ ،٢١‬ﺁﻳﻪ‪٣٣‬‬
‫‪ -١‬ﺍﻧﺠﻴﻞ ّ‬
 ‫ﺹ ‪۱۹‬‬
‫ﺍﺣﺪﻳﻪ ﺩﺭ‬
‫ّ‬ ‫ﻗﺼﻮﻯ ﻭ ﺳﺪﺭﻩ ﻣﻨﺘﻬﻰ ﻣﺤﺠﻮﺏ ﺷﺪﻩﺍﻧﺪ ﺍﺯ ﻇﻬﻮﺭﺍﺕ‬
‫ﺍﻟﺒﺘﻪ ﺑﻪ ﺍﻧﻮﺍﺭ ﺷﻤﺲ‬
‫ﻫﺮ ﻇﻬﻮﺭ ﺑﻪ ﺗﻤﺎﻡ ﺧﻀﻮﻉ ﺳﺆﺍﻝ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ّ‬
‫ﻫﺪﺍﻳﺖ ﻣﻬﺘﺪﻯ ﻣﻰ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﺍﺳﺮﺍﺭ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ ﻭﺍﻗﻒ‬
‫‪٢٧‬‬ ‫ﻣﻰ ﮔﺸﺘﻨﺪ‪ .‬ﺣﺎﻝ ﺍﻳﻦ ﺑﻨﺪﻩ ﺭﺷﺤﻰ ﺍﺯ ﻣﻌﺎﻧﻰ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺭﺍ ﺫﮐﺮ‬
‫ﻣﻰ ﻧﻤﺎﻳﻢ ﺗﺎ ﺍﺻﺤﺎﺏ ﺑﺼﻴﺮﺕ ﻭ ﻓﻄﺮﺕ ﺍﺯ ﻣﻌﻨﻰ ﺁﻥ ﺑﻪ ﺟﻤﻴﻊ‬
‫ﺗﻠﻮﻳﺤﺎﺕ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ ﻭ ﺍﺷﺎﺭﺍﺕ ﺑﻴﺎﻧﺎﺕ ﻣﻈﺎﻫﺮ ﻗﺪﺳﻰ ﻭﺍﻗﻒ‬
‫ﺷﻮﻧﺪ ﺗﺎ ﺍﺯ ﻫﻴﻤﻨﻬﮑﻠﻤﺎﺕ ﺍﺯ ﺑﺤﺮ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﻣﻤﻨﻮﻉ‬
‫ﺗﺠﻠﻰ ﺫﺍﺕ ﺍﺳﺖ ﻣﺤﺠﻮﺏ‬
‫ﻣﺤﻞ ّ‬
‫ّ‬ ‫ﺍﺣﺪﻳﻪ ﮐﻪ‬
‫ّ‬ ‫ﻧﺸﻮﻧﺪ ﻭ ﺍﺯ ﻣﺼﺒﺎﺡ‬
‫‪٢٨‬‬ ‫ﺍﻻﻳﺎﻡ"‪ ،‬ﻳﻌﻨﻰ ﻭﻗﺘﻰ ﮐﻪ‬ ‫ﺿﻴﻖ ِ َ‬
‫ﺗﻠﮏ ّ‬ ‫ِ‬ ‫ﻧﮕﺮﺩﻧﺪ‪ .‬ﻗﻮﻟﻪ‪ِ " :‬ﻣﻦ َ ِ‬
‫ﺑﻌﺪ‬
‫ﻧﺎﺱ ﺩﺭ ﺳﺨﺘﻰ ﻭ ﺗﻨﮕﻰ ﻣﺒﺘﻼ ﺷﻮﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩﺭ ﻭﻗﺘﻰ ﺍﺳﺖ ﮐﻪ‬
‫ﺁﺛﺎﺭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻭ ﺍﺛﻤﺎﺭ ﺳﺪﺭﻩ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ ﺍﺯ ﻣﻴﺎﻥ‬
‫ﺟﻬﺎﻝ ﺍﻓﺘﺪ ﻭ ﺍﺑﻮﺍﺏ ﺗﻮﺣﻴﺪ‬
‫ﻣﺮﺩﻡ ﺯﺍﺋﻞ ﺷﻮﺩ ﻭ ﺯﻣﺎﻡ ﻧﺎﺱ ﺑﺪﺳﺖ ّ‬
‫ﻭ ﻣﻌﺮﻓﺖ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺻﻠﻰ ﺍﺯ ﺧﻠﻖ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻣﺴﺪﻭﺩ‬
‫ﻇﻦ ﺗﺒﺪﻳﻞ ﮔﺮﺩﺩ ﻭ ﻫﺪﺍﻳﺖ ﺑﻪ ﺷﻘﺎﻭﺕ ﺭﺍﺟﻊ‬
‫ﺷﻮﺩ ﻭ ﻋﻠﻢ ﺑﻪ ّ‬
‫ﺷﻮﺩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺯﻣﺎﻡ ﻫﺮ ﮔﺮﻭﻫﻰ ﺑﻪ‬
‫ﺩﺳﺖ ﺟﺎﻫﻠﻰ ﺍﻓﺘﺎﺩﻩ ﻭ ﺑﻪ ﻫﺮ ﻧﺤﻮ ﮐﻪ ﺍﺭﺍﺩﻩ ﮐﻨﻨﺪ ﺣﺮﮐﺖ‬
‫ﻣﻰ ﺩﻫﻨﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺍﺯ ﻣﻌﺒﻮﺩ ﺟﺰ ﺍﺳﻤﻰ ﻭ ﺍﺯ ﻣﻘﺼﻮﺩ ﺟﺰ‬
‫ﺣﺮﻓﻰ ﻧﻤﺎﻧﺪﻩ‪ .‬ﻭ ﺑﻪ ﻗﺴﻤﻰ ﺑﺎﺩﻫﺎﻯ ﻫﻮﻯ ﻭ ﻧﻔﺲ ﻏﺎﻟﺐ ﺷﺪﻩ ﮐﻪ‬
‫ﺳﺮﺍﺝ ﻫﺎﻯ ﻋﻘﻞ ﻭ ﻓﺆﺍﺩ ﺭﺍ ﺩﺭ ﻗﻠﻮﺏ ﺧﺎﻣﻮﺵ ﻧﻤﻮﺩﻩ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ‬
‫ﺭﺑﺎﻧﻰ ﻣﻔﺘﻮﺡ ﮔﺸﺘﻪ ﻭ ﺟﻮﺍﻫﺮ‬
‫ﺍﺑﻮﺍﺏ ﻋﻠﻢ ﺍﻟﻬﻰ ﺑﻪ ﻣﻔﺎﺗﻴﺢ ﻗﺪﺭﺕ ّ‬
 ‫ﺹ ‪٢٠‬‬
‫ﻣﻨﻮﺭ ﻭ ﻣﻬﺘﺪﻯ‬
‫ﻭﺟﻮﺩ ﻣﻤﮑﻨﺎﺕ ﺑﻪ ﻧﻮﺭ ﻋﻠﻤﻰ ﻭ ﻓﻴﻮﺿﺎﺕ ﻗﺪﺳﻰ ‪‬‬
‫ﮔﺸﺘﻨﺪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺩﺭ ﻫﺮ ﺷﻰء ﺑﺎﺑﻰ ﺍﺯ ﻋﻠﻢ ﺑﺎﺯ ﮔﺸﺘﻪ ﻭ ﺩﺭ‬
‫ﺫﺭﻩ ﺁﺛﺎﺭﻯ ﺍﺯ ﺷﻤﺲ ﻣﺸﻬﻮﺩ ﺷﺪﻩ‪ .‬ﻭ ﺑﺎ ﻫﻤﻪ ﺍﻳﻦ ﻇﻬﻮﺭﺍﺕ‬
‫ﻫﺮ ّ‬
‫ﻋﻠﻤﻰ ﮐﻪ ﻋﺎﻟﻢ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﻫﻨﻮﺯ ﺑﺎﺏ ﻋﻠﻢ ﺭﺍ ﻣﺴﺪﻭﺩ‬
‫ﺗﻤﺴﮏ‬
‫ّ‬ ‫ﻇﻦ‬
‫ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﺍﻣﻄﺎﺭ ﺭﺣﻤﺖ ﺭﺍ ﻣﻘﻄﻮﻉ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﺑﻪ ّ‬
‫ﺟﺴﺘﻪ‪ ،‬ﺍﺯ ﻋﺮﻭﺓ ﺍﻟﻮﺛﻘﺎﻯ ﻣﺤﮑﻢ ﻋﻠﻢ ﺩﻭﺭ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﻭ ﺁﻧﭽﻪ ﺍﺯ‬
‫ﺍﻳﺸﺎﻥ ﻣﻔﻬﻮﻡ ﻣﻰ ﺷﻮﺩ ﮔﻮﻳﺎ ﺑﻪ ﻋﻠﻢ ﻭ ﺑﺎﺏ ﺁﻥ ﺑﺎﻟﻔﻄﺮﻩ ﺭﻏﺒﺘﻰ‬
‫ﻇﻦ ﻭ‬
‫ﻧﺪﺍﺭﻧﺪ ﻭ ﺩﺭ ﺧﻴﺎﻝ ﻇﻬﻮﺭ ﺁﻥ ﻫﻢ ﻧﻴﺴﺘﻨﺪ ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ ّ‬
‫ﮔﻤﺎﻥ‪ ،‬ﺍﺑﻮﺍﺑﻰ ﺑﺮﺍﻯ ﻧﺎﻥ ﻳﺎﻓﺘﻪﺍﻧﺪ ﻭ ﺩﺭ ﻇﻬﻮﺭ ﻣﻈﻬﺮ ﻋﻠﻢ‪ ،‬ﺟﺰ‬
‫ﺍﻟﺒﺘﻪ ﺍﺯ ﺍﻳﻦ ﮔﺮﻳﺰﺍﻧﻨﺪ ﻭ ﺑﻪ ﺁﻥ‬
‫ﺍﻧﻔﺎﻕ ﺟﺎﻥ ﭼﻴﺰﻯ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ‪ .‬ﻟﻬﺬﺍ ّ‬
‫ﻣﺘﻤﺴﮏ‪ .‬ﻭ ﺑﺎ ﺍﻳﻨﮑﻪ ﺣﮑﻢ ﺍﻟﻬﻰ ﺭﺍ ﻳﮏ ﻣﻰ ﺩﺍﻧﻨﺪ ﺍﺯ ﻫﺮ ﮔﻮﺷﻪ ﺍﻯ‬
‫ّ‬
‫ﻣﺤﻠﻰ ﺍﻣﺮﻯ ﻇﺎﻫﺮ‪ .‬ﺩﻭ ﻧﻔﺲ ﺑﺮ‬
‫ّ‬ ‫ﺣﮑﻤﻰ ﺻﺎﺩﺭ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﺯ ﻫﺮ‬
‫ﻳﮏ ﺣﮑﻢ ﻣﻼﺣﻈﻪ ﻧﻤﻰ ﺷﻮﺩ ﺯﻳﺮﺍ ﺟﺰ ﻫﻮﻯ ﺍﻟﻬﻰ ﻧﺠﻮﻳﻨﺪ ﻭ ﺑﻪ ﻏﻴﺮ‬
‫ﺍﺯ ﺧﻄﺎ ﺳﺒﻴﻠﻰ ﻧﺨﻮﺍﻫﻨﺪ‪ .‬ﺭﻳﺎﺳﺖ ﺭﺍ ﻧﻬﺎﻳﺖ ﻭﺻﻮﻝ ﺑﻪ ﻣﻄﻠﻮﺏ‬
‫ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﮐﺒﺮ ﻭ ﻏﺮﻭﺭ ﺭﺍ ﻏﺎﻳﺖ ﺑﻠﻮﻍ ﺑﻪ ﻣﺤﺒﻮﺏ ﺷﻤﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺭﺑﺎﻧﻰ ﺩﺍﻧﻨﺪ‪ .‬ﺍﺯ ﺗﺴﻠﻴﻢ‬
‫ﻣﻘﺪﻡ ﺑﺮ ﺗﻘﺪﻳﺮﺍﺕ ّ‬
‫ﺗﺰﻭﻳﺮﺍﺕ ﻧﻔﺴﺎﻧﻰ ﺭﺍ ّ‬
‫ﻭ ﺭﺿﺎ ﮔﺬﺷﺘﻪﺍﻧﺪ ﻭ ﺑﻪ ﺗﺪﺑﻴﺮ ﻭ ﺭﻳﺎ ﺍﺷﺘﻐﺎﻝ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺑﻪ ﺗﻤﺎﻡ‬
‫ﻗﻮﺕ ﻭ ﻗﺪﺭﺕ ﺣﻔﻆ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺭﺍ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﻧﻘﺼﻰ ﺩﺭ‬
‫ّ‬
‫ﻋﺰﺕ ﺑﻬﻢ ﺭﺳﺪ‪ .‬ﻭ ﺍﮔﺮ ﭼﺸﻤﻰ‬
‫ﺷﻮﮐﺖ ﺭﺍﻩ ﻳﺎﺑﺪ ﻭ ﻳﺎ ﺧﻠﻠﻰ ﺩﺭ ّ‬
‫ﺳﺒﻌﻰ ﭼﻨﺪ‬
‫ﺍﺯ ﮐﺤﻞ ﻣﻌﺎﺭﻑ ﺍﻟﻬﻰ ﺭﻭﺷﻦ ﺷﻮﺩ ﻣﻼﺣﻈﻪ ﻣﻰ ﮐﻨﺪ َ ُ‬
 ‫ﺹ ‪٢١‬‬
‫‪٢٩‬‬ ‫ﺭﺍ ﮐﻪ ﺑﺮ ﻣﺮﺩﺍﺭﻫﺎﻯ ﻧﻔﻮﺱ ﻋﺒﺎﺩ ﺍﻓﺘﺎﺩﻩﺍﻧﺪ‪ .‬ﺣﺎﻝ ﮐﺪﺍﻡ ﺿﻴﻖ ﻭ‬
‫ﺗﻨﮕﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯﻳﺪ ﺍﺯ ﻣﺮﺍﺗﺐ ﻣﺬﮐﻮﺭﻩ ﺑﺎﺷﺪ ﮐﻪ ﺍﮔﺮ ﻧﻔﺴﻰ‬
‫ﺣﻘﻰ ﻭ ﻳﺎ ﻣﻌﺮﻓﺘﻰ ﺑﺨﻮﺍﻫﺪ ﻧﻤﺎﻳﺪ ﻧﻤﻰ ﺩﺍﻧﺪ ﻧﺰﺩ ﮐﺪﺍﻡ ﺭﻭﺩ ﻭ‬
‫ﻃﻠﺐ ّ‬
‫ﺍﺯ ﮐﻪ ﺟﻮﻳﺎ ﺷﻮﺩ‪ ،‬ﺍﺯ ﻏﺎﻳﺖ ﺍﻳﻨﮑﻪ ﺭﺃﻯ ﻫﺎ ﻣﺨﺘﻠﻒ ﻭ ﺳﺒﻴﻞ ﻫﺎ‬
‫ﻣﺘﻌﺪﺩ ﺷﺪﻩ‪ .‬ﻭ ﺍﻳﻦ ﺗﻨﮕﻰ ﻭ ﺿﻴﻖ ﺍﺯ ﺷﺮﺍﻳﻂ ﻫﺮ ﻇﻬﻮﺭ ﺍﺳﺖ ﮐﻪ‬
‫ّ‬
‫ﺗﺎ ﻭﺍﻗﻊ ﻧﺸﻮﺩ ﻇﻬﻮﺭ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻧﺸﻮﺩ ﺯﻳﺮﺍ ﮐﻪ ﺻﺒﺢ ﻇﻬﻮﺭ‬
‫ﻫﺪﺍﻳﺖ ﺑﻌﺪ ﺍﺯ ﻟﻴﻞ ﺿﻼﻟﺖ ﻃﺎﻟﻊ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬
‫ﺭﻭﺍﻳﺎﺕ ﻭ ﺍﺣﺎﺩﻳﺚ ﺟﻤﻴﻊ ﺍﻳﻦ ﻣﻀﺎﻣﻴﻦ ﻫﺴﺖ ﮐﻪ ُﮐﻔﺮ ﻋﺎﻟﻢ ﺭﺍ‬
‫ﻓﺮﻭ ﻣﻰ ﮔﻴﺮﺩ ﻭ ﻇﻠﻤﺖ ﺍﺣﺎﻃﻪ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ ﭼﻨﺎﻧﭽﻪ‬
‫ﻣﺬﮐﻮﺭ ﺷﺪ‪ .‬ﻭ ﺍﻳﻦ ﻋﺒﺪ ﺑﻮﺍﺳﻄﻪ ﺷﻬﺮﺕ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﻭ‬
‫‪٣٠‬‬ ‫ﻣﺘﻌﺮﺽ ﺫﮐﺮ ﻋﺒﺎﺭﺍﺕ ﺣﺪﻳﺚ ﻧﺸﺪﻩ ﺍﻡ‪ .‬ﺣﺎﻝ ﺍﮔﺮ‬
‫ّ‬ ‫ﺍﺧﺘﺼﺎﺭ ﺩﻳﮕﺮ‬
‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺿﻴﻖ ﺭﺍ ﻫﻤﭽﻮ ﺍﺩﺭﺍﮎ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻋﺎﻟﻢ ﺿﻴﻖ ﺑﻪ ﻫﻢ‬
‫ﺗﻮﻫﻢ ﻧﻤﺎﻳﻨﺪ ﻫﺮﮔﺰ‬
‫ﺭﺳﺎﻧﺪ ﻭ ﻳﺎ ﺍﻣﻮﺭﺍﺕ ﺩﻳﮕﺮ ﮐﻪ ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﺩ ّ‬
‫ﺍﻟﺒﺘﻪ ﮔﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺷﺮﻁ ﻇﻬﻮﺭ ﻧﻴﺎﻓﺘﻪ‬
‫ﻣﺸﻬﻮﺩ ﻧﮕﺮﺩﺩ ﻭ ّ‬
‫ﭼﻨﺎﻧﭽﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺿﻴﻖ‪ ،‬ﺿﻴﻖ ﺍﺯ‬
‫ﺍﻳﺎﻡ ﻏﺮﻭﺏ‬
‫ﺭﺑﺎﻧﻴﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ ّ‬
‫ﺍﻟﻬﻴﻪ ﻭ ﺍﺩﺭﺍﮎ ﮐﻠﻤﺎﺕ ّ ّ‬
‫ﻣﻌﺎﺭﻑ ّ‬
‫ﺷﻤﺲ ﻭ ﻣﺮﺍﻳﺎﻯ ﺍﻭ ﻋﺒﺎﺩ ﺩﺭ ﺗﻨﮕﻰ ﻭ ﺳﺨﺘﻰ ﺍﻓﺘﻨﺪ ﻭ ﻧﺪﺍﻧﻨﺪ ﺑﻪ‬

‫ﮐﺬﻟﮏ ُ َ ‪َ ُ ‬‬
‫ﻧﻌﻠﻤﮏ ِﻣﻦ َ ِ‬
‫ﺗﺄﻭﻳﻞ‬ ‫َ‬ ‫ﺗﻮﺟﻪ ﻧﻤﺎﻳﻨﺪ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ ﺷﺪ‪َ .‬‬
‫ﮐﻪ ّ‬
‫ﺍﻟﺤﮑﻤﺔ ِ َ ‪َ ِ ‬‬
‫ﻟﺘﻄﻠﻊ ِﺑﻤﺎ ُﻫﻮ‬ ‫ﺍﺳﺮﺍﺭ ِ َ ِ‬
‫ﻋﻠﻴﮏ ِﻣﻦ َ ِ‬ ‫ِ‬
‫ﺍﻻﺣﺎﺩﻳﺚ َﻭ ُﻧﻠﻘﻰ َ َ َ‬
‫َ‬
‫ﺍﻟﻌﻠﻢ ﻭ‬
‫ِ‬ ‫ﺷﺮﺑﻮﺍ ِﻣﻦ َ ِ‬
‫ﮐﺄﺱ‬ ‫ﺍﻟﺬﻳﻦ ُﻫﻢ َ ِ ُ‬
‫ﻣﻦ ّ َ‬‫ﺗﮑﻮﻥ ِ َ‬
‫ﺍﻟﻤﻘﺼﻮﺩ َﻭ َ ُ َ‬
‫ُ‬ ‫َ‬
 ‫ﺹ ‪٢٢‬‬
‫‪٣١‬‬ ‫ﺿﻮ‪‬ﻩ َﻭ‬
‫ﻭﺍﻟﻘﻤﺮ ﻻ ُﻳﻌﻄﻰ َ ُ‬
‫ﺍﻟﺸﻤﺲ َ َ َ ُ‬
‫ﺗﻈﻠﻢ ‪ُ ‬‬ ‫ِ‬
‫ﺍﻟﻌﺮﻓﺎﻥ‪ .‬ﻭ ﻗﻮﻟﻪ‪ُ َ ُ " :‬‬
‫ﺗﺘﺴﺎﻗﻂ ِ َ‬
‫ﻣﻦ ﺍ ‪‬‬
‫ﻟﺴﻤﺎء‪ ".‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﮐﻪ‬ ‫ﺍﻟﮑﻮﺍﮐﺐ َ َ َ ُ‬
‫ُ‬ ‫َ‬
‫ﺩﺭ ﮐﻠﻤﺎﺕ ﺍﻧﺒﻴﺎء ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻣﻨﺤﺼﺮ ﺑﻪ ﺍﻳﻦ ﺷﻤﺲ ﻭ ﻗﻤﺮ‬
‫ﻇﺎﻫﺮﻯ ﻧﻴﺴﺖ ﮐﻪ ﻣﻼﺣﻈﻪ ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﻠﮑﻪ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ‬
‫ﻣﻌﺎﻧﻰ ﺑﺴﻴﺎﺭ ﺍﺭﺍﺩﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺁﻥ‬
‫ﻣﺜﻼ ﻳﮏ ﻣﻌﻨﻰ ﺍﺯ ﺷﻤﺲ‪،‬‬
‫ً‬ ‫ﻣﻘﺎﻡ ﻣﻌﻨﻴﻰ ﺍﺭﺍﺩﻩ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪.‬‬
‫ﺷﻤﺲ ﻫﺎﻯ ﺣﻘﻴﻘﺖ ﺍﻧﺪ ﮐﻪ ﺍﺯ ﻣﺸﺮﻕ ﻗﺪﻡ ﻃﺎﻟﻊ ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺑﺮ‬
‫ﺟﻤﻴﻊ ﻣﻤﮑﻨﺎﺕ ﺍﺑﻼﻍ ﻓﻴﺾ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﺷﻤﻮﺱ ﺣﻘﻴﻘﺖ‪،‬‬
‫ﮐﻠﻴﻪ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﺩﺭ ﻋﻮﺍﻟﻢ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎﻯ ﺍﻭ‪ .‬ﻭ‬
‫ﻣﻈﺎﻫﺮ ّ ّ‬
‫ﻫﻤﭽﻨﺎﻥ ﮐﻪ ﺷﻤﺲ ﻇﺎﻫﺮﻯ ﺗﺮﺑﻴﺖ ﺍﺷﻴﺎﻯ ﻇﺎﻫﺮﻩ ﺍﺯ ﺍﺛﻤﺎﺭ ﻭ‬
‫ﺍﺷﺠﺎﺭ ﻭ ﺍﻟﻮﺍﻥ ﻭ ﻓﻮﺍﮐﻪ ﻭ ﻣﻌﺎﺩﻥ ﻭ ﺩﻭﻥ ﺫﻟﮏ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﻋﺎﻟﻢ‬
‫ﻣﻠﮏ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺍﻣﺮ ﻣﻌﺒﻮﺩ ﺣﻘﻴﻘﻰ ﺑﻪ ﺍﻋﺎﻧﺖ ﺍﻭﺳﺖ‪،‬‬
‫ﻫﻤﭽﻨﻴﻦ ﺍﺷﺠﺎﺭ ﺗﻮﺣﻴﺪ ﻭ ﺍﺛﻤﺎﺭ ﺗﻔﺮﻳﺪ ﻭ ﺍﻭﺭﺍﻕ ﺗﺠﺮﻳﺪ ﻭ ﮔﻞ ﻫﺎﻯ‬
‫ﻋﻠﻢ ﻭ ﺍﻳﻘﺎﻥ ﻭ ﺭﻳﺎﺣﻴﻦ ﺣﮑﻤﺖ ﻭ ﺑﻴﺎﻥ ﺍﺯ ﻋﻨﺎﻳﺖ ﻭ ﺗﺮﺑﻴﺖ‬
‫ﺷﻤﺲ ﻫﺎﻯ ﻣﻌﻨﻮﻯ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺣﻴﻦ ﺍﺷﺮﺍﻕ‬
‫ﺣﻴﻮﺍﻥ ﺟﺎﺭﻯ‬
‫ﺍﻳﻦ ﺷﻤﻮﺱ‪ ،‬ﻋﺎﻟﻢ ﺟﺪﻳﺪ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﻧﻬﺎﺭ َ َ‬
‫ﻣﻰ ﮔﺮﺩﺩ ﻭ ﺍﺑﺤﺮ ﺍﺣﺴﺎﻥ ﺑﻪ ﻣﻮﺝ ﻣﻰ ﺁﻳﺪ ﻭ ﺳﺤﺎﺏ ﻓﻀﻞ ﻣﺮﺗﻔﻊ‬
‫ﻣﻰ ﺷﻮﺩ ﻭ ﻧﺴﻤﺎﺕ ﺟﻮﺩ ﺑﺮ ﻫﻴﺎﮐﻞ ﻣﻮﺟﻮﺩﺍﺕ ﻣﻰ ﻭﺯﺩ ﻭ ﺍﺯ‬
‫ﺣﺮﺍﺭﺕ ﺍﻳﻦ ﺷﻤﺲ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﻧﺎﺭﻫﺎﻯ ﻣﻌﻨﻮﻯ ﺍﺳﺖ ﮐﻪ ﺣﺮﺍﺭﺕ‬
‫ﻣﺤﺒﺖ ﺍﻟﻬﻰ ﺩﺭ ﺍﺭﮐﺎﻥ ﻋﺎﻟﻢ ﺍﺣﺪﺍﺙ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﺯ ﻋﻨﺎﻳﺖ ﺍﻳﻦ‬
‫ّ‬
 ‫ﺹ ‪۲۳‬‬
‫ﻣﺠﺮﺩﻩ ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ ﺣﻴﻮﺍﻥ ﺑﺎﻗﻴﻪ ﺑﺮ ﺍﺟﺴﺎﺩ ﻣﺮﺩﮔﺎﻥ‬
‫ّ‬ ‫ﺍﺭﻭﺍﺡ‬
‫ﻓﺎﻧﻴﻪ ﻣﺒﺬﻭﻝ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﻳﻦ ﺷﻤﺲ ﻇﺎﻫﺮﻯ ﻳﮏ ﺁﻳﻪ‬
‫ﺗﺠﻠﻰ ﺁﻥ ﺷﻤﺲ ﻣﻌﻨﻮﻯ ﺍﺳﺖ ﻭ ﺁﻥ ﺷﻤﺴﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ‬
‫ﺍﺯ ّ‬
‫ﮐﻞ ﺑﻪ‬
‫ﻧﺪﻯ ﻣﻼﺣﻈﻪ ﻧﻤﻰ ﺷﻮﺩ ﻭ ّ‬
‫ﺍﻭ ﻣﻘﺎﺑﻠﻰ ﻭ ﺷﺒﻬﻰ ﻭ ﻣﺜﻠﻰ ﻭ ّ‬
‫ﻭﺟﻮﺩ ﺍﻭ ﻗﺎﺋﻤﻨﺪ ﻭ ﺍﺯ ﻓﻴﺾ ﺍﻭ ﻇﺎﻫﺮ ﻭ ﺑﻪ ﺍﻭ ﺭﺍﺟﻊ‪ِ .‬ﻣﻨﻬﺎ َ َ ِ‬
‫ﻇﻬﺮﺕ‬

‫ﺑﺪﺋﺖ ُ ِ ُ‬
‫ﺍﻟﻤﻤﮑﻨﺎﺕ َﻭ‬ ‫ﺭﺟﻌﺖ َﻭ ِﻣﻨﻬﺎ ُ ِ ِ‬
‫ﺧﺰﺍ‪‬ﻦ َﺍﻣﺮﻫﺎ َ َ َ‬
‫ﺍﻻﺷﻴﺎء َﻭٕﺍﻟﻰ َ ‪ِ ‬‬
‫َ ُ‬
‫‪٣٢‬‬ ‫ﻋﺎﺩﺕ‪ .‬ﻭ ﺍﻳﻨﮑﻪ ﺩﺭ ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﻭ ﺫﮐﺮ‪،‬‬ ‫ﮐﻨﺎ‪‬ﺰ ُ ِ‬
‫ﺣﮑﻤﻬﺎ َ‬ ‫ٕﺍﻟﻰ َ ‪ِ ‬‬
‫ﺗﺨﺼﻴﺺ ﺩﺍﺩﻩ ﻣﻰ ﺷﻮﻧﺪ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﭼﻨﺎﻧﭽﻪ‬
‫ﺷﻨﻴﺪﻩ ﺍﻳﺪ ﻭ ﻣﻰ ﺷﻨﻮﻳﺪ‪ ،‬ﻧﻴﺴﺖ ﻣﮕﺮ ﺑﺮﺍﻯ ﺍﺩﺭﺍﮎ ﻋﻘﻮﻝ ﻧﺎﻗﺼﻪ‬
‫ﻣﻨﺰﻩ‬
‫ﻣﻘﺪﺱ ﺑﻮﺩﻩﺍﻧﺪ ﺍﺯ ﻫﺮ ﺍﺳﻤﻰ ﻭ ّ‬
‫ﺿﻌﻴﻔﻪ ﻭ ٕ ّﺍﻻ ﻟﻢ ﻳﺰﻝ ﻭ ﻻﻳﺰﺍﻝ ّ‬
‫ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﺍﺯ ﻫﺮ ﻭﺻﻔﻰ‪ .‬ﺟﻮﺍﻫﺮ ﺍﺳﻤﺎء ﺭﺍ ﺑﻪ ﺳﺎﺣﺖ ﻗﺪﺳﺸﺎﻥ‬
‫ﻋﺰﺷﺎﻥ ﺳﺒﻴﻠﻰ ﻧﻪ‪.‬‬
‫ﺭﺍﻫﻰ ﻧﻪ ﻭ ﻟﻄﺎﺋﻒ ﺻﻔﺎﺕ ﺭﺍ ﺩﺭ ﻣﻠﮑﻮﺕ ّ‬
‫ﻳﻮﺻﻒ‬ ‫ﺑﻐﻴﺮ ِ ِ‬
‫ﺫﻭﺍﺗﻬﻢ َﺍﻭ ُ َ َ‬ ‫ﺍﺻﻔﻴﺎﺅﻩ ِ َ ِ‬
‫ُ‬ ‫ﻓﺴﺒﺤﺎﻥ ﺍ‪ِ ‬ﻣﻦ َﺍﻥ ُ َ َ‬
‫ﻳﻌﺮﻑ َ‬ ‫َ‬ ‫َ ُ‬
‫ﺍﻟﻌﺒﺎﺩ ﻓﻰ َ ِ ِ‬
‫ﻭﺻﻔﻬﻢ‬ ‫ﻳﺬﮐﺮ ِ ُ‬
‫ﻋﻤﺎ َ ُ ُ‬ ‫ﺑﻐﻴﺮ َ ُ ِ ِ‬
‫ﺍﻧﻔﺴﻬﻢ‪َ َ َ .‬‬
‫ﻓﺘﻌﺎﻟﻰ َ ّ‬ ‫َ ِ ُ‬
‫ﺍﻭﻟﻴﺎﺅﻩ ِ َ ِ‬
‫ﻣﺠﺮﺩﻩ ﺩﺭ ‪٣٣‬‬
‫ّ‬ ‫ﻳﻌﺮﻓﻮﻥ‪ .‬ﻭ ﺍﻃﻼﻕ ﺷﻤﻮﺱ ﺑﺮ ﺁﻥ ﺍﻧﻮﺍﺭ‬
‫ﻋﻤﺎ ُﻫﻢ َ ِ ُ َ‬
‫ﺗﻌﺎﻟﻰ َ ّ‬
‫ﻭ َ‬
‫ﮐﻠﻤﺎﺕ ﺍﻫﻞ ﻋﺼﻤﺖ ﺑﺴﻴﺎﺭ ﺷﺪﻩ‪ ،‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺩﺭ ﺩﻋﺎﻯ ﻧﺪﺑﻪ‬
‫ﺍﻳﻦ‬
‫ﺍﻟﻤﻨﻴﺮﺓ؟ َ َ‬ ‫ﺍﻳﻦ َ‬
‫ﺍﻻﻗﻤﺎﺭ ُ َ ُ‬ ‫ﺍﻟﺸﻤﻮﺱ ّ ِ ُ‬
‫ﺍﻟﻄﺎﻟﻌﺔ ؟ َ َ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ َ‬
‫ﺍﻳﻦ ‪ُ ُ ‬‬
‫‪" :‬‬

‫ﺍﻻﻧﺠﻢ ّ ِ َ ُ‬
‫ﺍﻟﺰﺍﻫﺮﺓ؟" ﭘﺲ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ‬ ‫َ ْ ُ ُ‬
‫ﺍﻭﻟﻴﻪ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﻭ ﺍﺻﺤﺎﺏ ﺍﻳﺸﺎﻧﻨﺪ ﮐﻪ ﺍﺯ‬
‫ﻧﺠﻮﻡ ﺩﺭ ﻣﻘﺎﻡ ّ ّ‬
‫‪٣٤‬‬ ‫ﻣﻨﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ‬
‫ﺍﻧﻮﺍﺭ ﻣﻌﺎﺭﻓﺸﺎﻥ ﻋﻮﺍﻟﻢ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﺭﻭﺷﻦ ﻭ ّ‬
 ‫ﺹ ‪٢٤‬‬
‫ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ ﻧﺠﻮﻡ‪ ،‬ﻋﻠﻤﺎﻯ ﻇﻬﻮﺭ‬
‫ﻗﺒﻠﻨﺪ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﻇﻬﻮﺭ ﺑﻌﺪ ﻣﻮﺟﻮﺩﻧﺪ ﻭ ﺯﻣﺎﻡ ﺩﻳﻦ ﻣﺮﺩﻡ ﺩﺭ‬
‫ﺩﺳﺖ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﺩﺭ ﻇﻬﻮﺭ ﺷﻤﺲ ُﺍﺧﺮﻯ ﺑﻪ ﺿﻴﺎﻯ ﺍﻭ‬
‫ﻣﻨﻮﺭ ﮔﺸﺘﻨﺪ ﻟﻬﺬﺍ ﻣﻘﺒﻮﻝ ﻭ ﻣﻨﻴﺮ ﻭ ﺭﻭﺷﻦ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻭ ّﺍﻻ‬
‫ّ‬
‫ﺣﻖ ﺁﻧﻬﺎ ﺟﺎﺭﻯ ﺍﺳﺖ ﺍﮔﺮ ﭼﻪ ﺑﻪ ﻇﺎﻫﺮ ﻫﺎﺩﻯ‬
‫ﺣﮑﻢ ﻇﻠﻤﺖ ﺩﺭ ّ‬
‫ﺑﺎﺷﻨﺪ ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺍﺯ ﮐﻔﺮ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﻫﺪﺍﻳﺖ ﻭ‬
‫ﺿﻼﻟﺖ ﻭ ﺳﻌﺎﺩﺕ ﻭ ﺷﻘﺎﻭﺕ ﻭ ﻧﻮﺭ ﻭ ﻇﻠﻤﺖ ﻣﻨﻮﻁ ﺑﻪ ﺗﺼﺪﻳﻖ‬
‫ﺁﻥ ﺷﻤﺲ ﻣﻌﻨﻮﻯ ﺍﻟﻬﻰ ﺍﺳﺖ‪ .‬ﺑﺮ ﻫﺮ ﻧﻔﺴﻰ ﺍﺯ ﻋﻠﻤﺎء ﺣﮑﻢ ﺍﻳﻤﺎﻥ‬
‫ﺍﺯ ﻣﺒﺪﺃ ﻋﺮﻓﺎﻥ ﺩﺭ ﻳﻮﻡ ﺗﻐﺎﺑﻦ ﻭ ﺍﺣﺴﺎﻥ ﺟﺎﺭﻯ ﺷﺪ ﺣﮑﻢ ﻋﻠﻢ ﻭ‬
‫ﺭﺿﺎ ﻭ ﻧﻮﺭ ﻭ ﺍﻳﻤﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﺻﺎﺩﻕ ﺍﺳﺖ ﻭ ﺍّﻻ ﺣﮑﻢ ﺟﻬﻞ ﻭ‬
‫‪٣٥‬‬ ‫ﺣﻖ ﺍﻭ ﺟﺮﻳﺎﻥ ﻳﺎﺑﺪ‪ .‬ﻭ ﺍﻳﻦ ﺑﺮ ﻫﺮ‬
‫ﻧﻔﻰ ﻭ ﮐﻔﺮ ﻭ ﻇﻠﻢ ﺩﺭ ّ‬
‫ﺫﻯ ﺑﺼﺮﻯ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﮐﻪ ﻧﻮﺭ ﺳﺘﺎﺭﻩ ﻣﺤﻮ‬
‫ﻣﻰ ﺷﻮﺩ ﻧﺰﺩ ﺍﺷﺮﺍﻕ ﺷﻤﺲ ﻇﺎﻫﺮﻩ‪ ،‬ﻫﻤﻴﻦ ﻗﺴﻢ ﺷﻤﺲ ﻋﻠﻢ ﻭ‬
‫ﺣﮑﻤﺖ ﻭ ﻋﺮﻓﺎﻥ ﻇﺎﻫﺮﻩ ﻧﺰﺩ ﻃﻠﻮﻉ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻭ ﺁﻓﺘﺎﺏ‬
‫‪٣٦‬‬ ‫ﻣﻌﻨﻮﻯ ﻣﺤﻮ ﻭ ﺗﺎﺭﻳﮏ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺍﻃﻼﻕ ﺷﻤﺲ ﺑﺮ ﺁﻥ ﻋﻠﻤﺎء ﺑﻪ‬
‫ﻣﺴﻠﻢ‬
‫ﻣﻌﺮﻭﻓﻴﺖ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ﻋﻠﻤﺎﻯ ّ‬
‫ّ‬ ‫ﻋﻠﻮ ﻭ ﺷﻬﺮﺕ ﻭ‬
‫ﻣﻨﺎﺳﺒﺖ ّ‬
‫ﻣﺴﻠﻢ ﺍﻧﺪ ﺑﻴﻦ ﻋﺒﺎﺩ‪ .‬ﻭ ﺍﮔﺮ ﺣﺎﮐﻰ ﺍﺯ‬
‫ﻋﺼﺮ ﮐﻪ ﻣﺸﻬﻮﺭ ﺑﻼﺩ ﻭ ّ‬
‫ﺷﻤﺲ ﺍﻟﻬﻰ ﺑﺎﺷﻨﺪ ﺍﺯ ﺷﻤﻮﺱ ﻋﺎﻟﻴﻪ ﻣﺤﺴﻮﺑﻨﺪ ﻭ ٕ ّﺍﻻ ﺍﺯ ﺷﻤﻮﺱ‬
‫ﻭﺍﻟﻘﻤﺮ ِ ُ َ ِ‬
‫ﺑﺤﺴﺒﺎﻥ‪ ١ ".‬ﻭ‬ ‫َُ‬ ‫ﺍﻟﺸﻤﺲ‬
‫ﺳﺠﻴﻦ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ ّ " :‬‬
‫ّ‬
‫‪١‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٥‬‬ ‫‪-‬‬
 ‫ﺹ ‪٢٥‬‬
‫ﺍﻟﺒﺘﻪ‬
‫ﻣﻌﻨﻰ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻫﻢ ﮐﻪ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭﻩ ﻫﺴﺖ ّ‬
‫ﺷﻨﻴﺪﻩ ﺍﻳﺪ‪ ،‬ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺫﮐﺮ ﻧﻴﺴﺖ‪ .‬ﻭ ﻫﺮ ﻧﻔﺴﻰ ﻫﻢ ﮐﻪ ﺍﺯ ﻋﻨﺼﺮ‬
‫ﺍﻳﻦ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﺑﺎﺷﺪ ﻳﻌﻨﻰ ﺩﺭ ﺍﻗﺒﺎﻝ ﺑﻪ ﺑﺎﻃﻞ ﻭ ﺍﻋﺮﺍﺽ ﺍﺯ‬
‫‪٣٧‬‬ ‫ﺍﻟﺒﺘﻪ ﺍﺯ ﺣﺴﺒﺎﻥ ﻇﺎﻫﺮ ﻭ ﺑﻪ ﺣﺴﺒﺎﻥ ﺭﺍﺟﻊ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﭘﺲ‬
‫ﺣﻖ‪ّ ،‬‬‫ّ‬
‫ﻣﺘﻤﺴﮏ ﺷﻮﻳﻢ ﮐﻪ ﺷﺎﻳﺪ ﺍﺯ ﺷﺎﻡ‬
‫ّ‬ ‫ﺍﻯ ﺳﺎﺋﻞ‪ ،‬ﺑﺎﻳﺪ ﺑﻪ ﻋﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ‬
‫ﻇﻞ ﻧﻔﻰ ﻓﺮﺍﺭ ﻧﻤﻮﺩﻩ ﺩﺭ‬
‫ﺿﻼﻟﺖ ﺑﻪ ﻧﻮﺭ ﻫﺪﺍﻳﺖ ﺭﺍﺟﻊ ﮔﺮﺩﻳﻢ ﻭ ﺍﺯ ّ‬
‫ﻇﻞ ﺍﺛﺒﺎﺕ ﺩﺭﺁﺋﻴﻢ ﻭ ﺍﺯ ﻧﺎﺭ ﺣﺴﺒﺎﻥ ﺁﺯﺍﺩ ﺷﺪﻩ ﺑﻪ ﻧﻮﺭ ﺟﻤﺎﻝ‬
‫ّ‬
‫ﻧﻌﻄﻴﮑﻢ ِﻣﻦ َ ِ‬
‫ﺍﺛﻤﺎﺭ‬ ‫ُ‬ ‫ﻭﺍﻟﺴﻼﻡ‪َ ِ َ .‬‬
‫ﮐﺬﻟﮏ ُ‬ ‫ّ‬ ‫ﻣﻨﻮﺭ ﮔﺮﺩﻳﻢ‬
‫ﻣﻨﺎﻥ ّ‬
‫ﺣﻀﺮﺕ ّ‬
‫‪٣٨‬‬ ‫ﺍﻟﻤﺤﺒﺮﻳﻦ‪ .‬ﻭ‬
‫َ‬ ‫ﺣﮑﻤﺔ ﺍ‪ِ َ ‬‬
‫ﻟﻤﻦ ُ‬ ‫ِ‬ ‫ِ‬
‫ﺭﺿﻮﺍﻥ ِ‬ ‫ﺍﻟﻌﻠﻢ ِ َ ُ ُ ‪‬‬
‫ﻟﺘﮑﻮﻧﻦ ﻓﻰ ِ‬ ‫ﺷﺠﺮﺓ ِ ِ‬
‫َ َ ِ‬
‫ﺩﺭ ﻣﻘﺎﻣﻰ ﻫﻢ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻃﻼﻗﺎﺕ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ ﻧﺠﻮﻡ‪ ،‬ﻋﻠﻮﻡ ﻭ‬
‫ﺍﺣﮑﺎﻡ ﻣﺮﺗﻔﻌﻪ ﺩﺭ ﻫﺮ ﺷﺮﻳﻌﺖ ﺍﺳﺖ ﻣﺜﻞ ﺻﻼﺕ ﻭ ﺻﻮﻡ ﮐﻪ ﺩﺭ‬
‫ﻣﺤﻤﺪﻯ ﺍﺯ ﺟﻤﻴﻊ ﺍﺣﮑﺎﻡ‬
‫ّ‬ ‫ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ ﺑﻌﺪ ﺍﺯ ﺍﺧﻔﺎﻯ ﺟﻤﺎﻝ‬
‫ﻣﺤﮑﻢ ﺗﺮ ﻭ ﺍﻋﻈﻢ ﺗﺮ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺣﺎﺩﻳﺚ ﻭ ﺍﺧﺒﺎﺭ ﻣﺸﻌﺮ ﺑﺮ‬
‫ﻋﻠﺖ ﺷﻬﺮﺕ‪ ،‬ﺍﺣﺘﻴﺎﺝ ﺫﮐﺮ ﻧﻴﺴﺖ‪ .‬ﺑﻠﮑﻪ ﺩﺭ ﻫﺮ‬
‫ﺁﻥ ﺍﺳﺖ ﻭ ﺑﻪ ّ‬
‫‪٣٩‬‬ ‫ﻋﺼﺮﻯ ﺣﮑﻢ ﺻﻼﺕ ﻣﺤﮑﻢ ﻭ ﻣﺠﺮﻯ ﺑﻮﺩﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺍﻧﻮﺍﺭ‬
‫ﻣﺤﻤﺪﻳﻪ ﻣﺄﺛﻮﺭ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﺩﺭ‬
‫ّ ّ‬ ‫ﻣﺸﺮﻗﻪ ﺍﺯ ﺷﻤﺲ‬
‫ﻫﺮ ﻋﻬﺪﻯ ﺣﮑﻢ ﺻﻼﺕ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻧﻬﺎﻳﺖ ﺁﻧﮑﻪ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﺑﻪ‬
‫ﺍﻗﺘﻀﺎﻯ ﻭﻗﺖ ﺑﻪ ﻗﺴﻤﻰ ﻭ ﺁﺩﺍﺑﻰ ﺟﺪﻳﺪ ﻣﺨﺼﻮﺹ ﮔﺸﺘﻪ‪ .‬ﻭ‬
‫ﭼﻮﻥ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﺑﻌﺪ‪ ،‬ﺁﺩﺍﺏ ﻭ ﻋﺎﺩﺍﺕ ﻭ ﻋﻠﻮﻡ ﻣﺮﺗﻔﻌﻪ‬
‫ﻣﺤﮑﻤﻪ ﻣﺸﺮﻗﻪ ﻭﺍﺿﺤﻪ ﺛﺎﺑﺘﻪ ﺩﺭ ﻇﻬﻮﺭ ﻗﺒﻞ ﻣﻨﺴﻮﺥ‬
 ‫ﺹ ‪٢٦‬‬
‫ﻣﻰ ﺷﻮﺩ ﻟﻬﺬﺍ ﺗﻠﻮﻳﺤﴼ ﺑﻪ ﺍﺳﻢ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﺫﮐﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ‪.‬‬
‫‪٤٠‬‬ ‫ﻋﻤﻼ" ‪ ١‬ﻭ ﺩﺭ ﺣﺪﻳﺚ ﻫﻢ ﺍﻃﻼﻕ‬
‫ﺍﺣﺴﻦ َ َ ً‬
‫ﺍﻳﮑﻢ َ َ ُ‬ ‫"ِ َ ْ ُ َ ُ‬
‫ﻟﻴﺒﻠﻮﮐﻢ َ ‪ُ ‬‬
‫ﺷﻤﺲ ﻭ ﻗﻤﺮ ﺑﺮ ﺻﻮﻡ ﻭ ﺻﻼﺕ ﺷﺪﻩ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﻣﺤﻠﻰ ﻧﺸﺴﺘﻪ‬
‫ّ‬ ‫ﻧﻮﺭ‪ ".‬ﻭ ﻟﮑﻦ ﺭﻭﺯﻯ ﺩﺭ‬
‫ﻭﺍﻟﺼﻠﻮﺓ ُ ٌ‬
‫ﻴﺎء َ ‪ُ ‬‬ ‫ﺍﻟﺼﻮﻡ ِ‬
‫ﺿ ٌ‬ ‫" ‪ُ ‬‬
‫ﺑﻮﺩﻡ ﺷﺨﺼﻰ ﺍﺯ ﻋﻠﻤﺎﻯ ﻣﻌﺮﻭﻑ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﺑﻪ ﻣﻨﺎﺳﺒﺘﻰ ﺍﻳﻦ‬
‫ﺣﺪﻳﺚ ﺭﺍ ﺫﮐﺮ ﻧﻤﻮﺩ ﻭ ﻓﺮﻣﻮﺩ‪ :‬ﭼﻮﻥ ﺻﻮﻡ ﺣﺮﺍﺭﺕ ﺩﺭ ﻣﺰﺍﺝ‬
‫ﺍﺣﺪﺍﺙ ﻣﻰ ﻧﻤﺎﻳﺪ ﻟﻬﺬﺍ ﺑﻪ ﺿﻴﺎء ﮐﻪ ﺷﻤﺲ ﺑﺎﺷﺪ ﺗﻌﺒﻴﺮ ﻳﺎﻓﺘﻪ ﻭ‬
‫ﺻﻼﺕ ﻟﻴﻞ ﭼﻮﻥ ﺑﺮﻭﺩﺕ ﻣﻰ ﻃﻠﺒﺪ ﻟﻬﺬﺍ ﺑﻪ ﻧﻮﺭ ﮐﻪ ﻗﻤﺮ ﺑﺎﺷﺪ‬
‫ﻣﻌﺒﺮ ﮔﺸﺘﻪ‪ .‬ﻣﻼﺣﻈﻪ ﻧﻤﻮﺩﻡ ﮐﻪ ﺁﻥ ﻓﻘﻴﺮ ﺑﻪ ﻗﻄﺮﻩ ﺍﻯ ﺍﺯ ﺑﺤﺮ ﻣﻌﺎﻧﻰ‬
‫ّ‬
‫ﺭﺑﺎﻧﻰ ﻓﺎﺋﺰ‬
‫ﻣﻮﻓﻖ ﻧﺸﺪﻩ ﻭ ﺑﻪ ﺟﺬﻭﻩ ﺍﻯ ﺍﺯﻧﺎﺭ ﺳﺪﺭﻫﺤﮑﻤﺖ ّ‬
‫ّ‬
‫ﻣﺪﺗﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﺩﺏ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺘﻢ ﮐﻪ ﺟﻨﺎﺏ‪،‬‬
‫ﻧﮕﺸﺘﻪ‪ .‬ﺑﻌﺪ ﺍﺯ ّ‬
‫ﺁﻧﭽﻪ ﻓﺮﻣﻮﺩﻳﺪ ﺩﺭ ﻣﻌﻨﻰ ﺣﺪﻳﺚ‪ ،‬ﺩﺭ ﺍﻟﺴﻦ ﻭ ﺍﻓﻮﺍﻩ ﻧﺎﺱ ﻣﺬﮐﻮﺭ‬
‫ﺍﺳﺖ ﻭ ﻟﻴﮑﻦ ﮔﻮﻳﺎ ﻣﻘﺼﻮﺩ ﺩﻳﮕﺮ ﻫﻢ ﺍﺯ ﺣﺪﻳﺚ ﻣﺴﺘﻔﺎﺩ‬
‫ﺳﻴﺪ‬
‫ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﻴﺎﻥ ﺁﻥ ﺭﺍ ﻃﻠﺐ ﻧﻤﻮﺩ‪ .‬ﺫﮐﺮ ﺷﺪ ﮐﻪ ﺧﺎﺗﻢ ﺍﻧﺒﻴﺎء ﻭ ّ‬
‫ﺍﺻﻔﻴﺎء ﺩﻳﻦ ﻣﺮﺗﻔﻊ ﺩﺭ ﻓﺮﻗﺎﻥ ﺭﺍ ﺗﺸﺒﻴﻪ ﺑﻪ ﺳﻤﺎء ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺑﻪ‬
‫ﻋﻠﻮ ﻭ ﺭﻓﻌﺖ ﻭ ﻋﻈﻤﺖ ﻭ ﺍﺣﺎﻃﻪ ﺁﻥ ﺑﺮ ﺟﻤﻴﻊ ﺍﺩﻳﺎﻥ‪ .‬ﻭ‬
‫ﻋﻠﺖ ّ‬
‫ّ‬
‫ﻣﻘﺮﺭ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ‬
‫ﭼﻮﻥ ﺩﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﺩﻭ ﺭﮐﻦ ﺍﻋﻈﻢ ﺍﻗﻮﻡ ّ‬
‫ﻧﻴﺮﻳﻦ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻧﺎﻣﻴﺪﻩ‪ ،‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺳﻤﺎء ﺩﻳﻦ‬
‫ّ‬
‫ﺳﻤﺎء‬
‫ﺍﻻﺳﻼﻡ َ ٌ‬
‫ُ‬ ‫ﻣﻘﺪﺭ ﮔﺸﺘﻪ ﮐﻪ ﺻﻮﻡ ﻭ ﺻﻼﺕ ﺑﺎﺷﺪ‪ٕ .‬‬
‫ﻧﻴﺮ ّ‬
‫ﻫﻢ ﺩﻭ ّ‬
‫‪١‬ﺳﻮﺭﻩ ﻣﻠﮏ‪ ،‬ﺁﻳﻪ ‪٢‬‬ ‫‪-‬‬
 ‫ﺹ ‪٢٧‬‬
‫‪٤١‬‬ ‫ﻗﻤﺮﻫﺎ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻣﻘﺼﻮﺩ‬
‫ﺍﻟﺼﻠﻮﺓ َ َ ُ‬
‫ﺷﻤﺴﻬﺎ ﻭ ‪ُ ‬‬
‫ﺍﻟﺼﻮﻡ َ ُ‬
‫ﻭ ‪ُ ‬‬
‫ﺍﺯ ﺗﻠﻮﻳﺤﺎﺕ ﮐﻠﻤﺎﺕ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ .‬ﭘﺲ ﺍﻃﻼﻕ ﺷﻤﺲ ﻭ ﻗﻤﺮ‬
‫ﺩﺭ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺑﺮ ﺍﻳﻦ ﻣﻘﺎﻣﺎﺕ ﻣﺬﮐﻮﺭﻩ ﺑﻪ ﺁﻳﺎﺕ ﻧﺎﺯﻟﻪ ﻭ ﺍﺧﺒﺎﺭ‬
‫ﻣﺤﻘﻖ ﻭ ﺛﺎﺑﺖ ﺷﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺫﮐﺮ ﺗﺎﺭﻳﮑﻰ‬
‫ّ‬ ‫ﻭﺍﺭﺩﻩ‬
‫ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ ﺳﻘﻮﻁ ﺍﻧﺠﻢ‪ ،‬ﺿﻼﻟﺖ ﻋﻠﻤﺎء ﻭ ﻧﺴﺦ ﺷﺪﻥ‬
‫ﺍﺣﮑﺎﻡ ﻣﺮﺗﻔﻌﻪ ﺩﺭ ﺷﺮﻳﻌﺖ ﺍﺳﺖ ﮐﻪ ﻣﻈﻬﺮ ﺁﻥ ﻇﻬﻮﺭ ﺑﻪ ﺍﻳﻦ‬
‫ﺗﻠﻮﻳﺤﺎﺕ ﺍﺧﺒﺎﺭ ﻣﻰ ﺩﻫﺪ‪ .‬ﻭ ﺟﺰ ﺍﺑﺮﺍﺭ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﮐﺄﺱ ﻧﺼﻴﺒﻰ‬
‫ﻳﺸﺮﺑﻮﻥ ِﻣﻦ‬
‫ﺍﻻﺑﺮﺍﺭ َ َ ُ َ‬
‫ﻧﻴﺴﺖ ﻭ ﺟﺰ ﺍﺧﻴﺎﺭ ﺭﺍ ﻗﺴﻤﺘﻰ ﻧﻪ‪ٕ" .‬ﺍ ‪‬ﻥ َ َ َ‬
‫‪٤٢‬‬ ‫ﻣﺴﻠﻢ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ‬
‫ﮐﺎﻓﻮﺭﴽ‪ ١ ".‬ﻭ ﺍﻳﻦ ّ‬ ‫ﮐﺎﻥ ِ َ ُ‬
‫ﻣﺰﺍﺟﻬﺎ ُ‬ ‫ﮐﺄﺱ َ َ‬
‫ٍ‬
‫ﻇﻬﻮﺭ ﺑﻌﺪ‪ ،‬ﺷﻤﺲ ﻋﻠﻮﻡ ﻭ ﺍﺣﮑﺎﻡ ﻭ ﺍﻭﺍﻣﺮ ﻭ ﻧﻮﺍﻫﻰ ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ‬
‫ﻇﻞ ﺁﻥ ﺷﻤﺲ ﻭ ﻗﻤﺮ‬
‫ﻗﺒﻞ ﻣﺮﺗﻔﻊ ﺷﺪﻩ ﻭ ﺍﻫﻞ ﺁﻥ ﻋﺼﺮ ﺩﺭ ّ‬
‫ﻣﻨﻮﺭ ﻭ ﻣﻬﺘﺪﻯ ﻣﻰ ﺷﺪﻧﺪ ﺗﺎﺭﻳﮏ ﻣﻰ ﺷﻮﺩ‪ ،‬ﻳﻌﻨﻰ‬
‫ﻣﻌﺎﺭﻑ ﻭ ﺍﻭﺍﻣﺮ ّ‬
‫ﺣﮑﻤﺶ ﻭ ﺍﺛﺮﺵ ﺗﻤﺎﻡ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﻭ ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺍﮔﺮ‬
‫ﺍﻣﺖ ﺍﻧﺠﻴﻞ ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﺭﺍ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﻳﺎ ﺍﺯ‬
‫ّ‬
‫ﻣﻈﻬﺮ ﻋﻠﻢ ﺍﻟﻬﻰ ﻣﺴﺘﻔﺴﺮ ﻣﻰ ﺷﺪﻧﺪ ﺑﺪﻭﻥ ﺍﻋﺘﺮﺍﺽ ﻭ ﻟﺠﺎﺝ‪،‬‬
‫ﺍﻟﺒﺘﻪ ﻣﻌﺎﻧﻰ ﺁﻥ ﻭﺍﺿﺢ ﻣﻰ ﮔﺸﺖ ﻭ ﺍﻳﻦ ﮔﻮﻧﻪ ﺩﺭ ﻇﻠﻤﺖ ﻧﻔﺲ ﻭ‬
‫ّ‬
‫ﻫﻮﻯ ﻣﺒﺘﻼ ﻭ ﮔﺮﻓﺘﺎﺭ ﻧﻤﻰ ﺷﺪﻧﺪ‪ .‬ﺑﻠﻰ‪ ،‬ﭼﻮﻥ ﻋﻠﻢ ﺭﺍ ﺍﺯ ﻣﺒﺪﺃ ﻭ‬
‫ﻣﻌﺪﻧﺶ ﺍﺧﺬ ﻧﻨﻤﻮﺩﻧﺪ ﻟﻬﺬﺍ ﺩﺭ ﻭﺍﺩﻯ ﻣﻬﻠﮏ ﮐﻔﺮ ﻭ ﺿﻼﻟﺖ ﺑﻪ‬
‫ﮐﻞ ﻇﺎﻫﺮ‬
‫ﻫﻼﮐﺖ ﺭﺳﻴﺪﻩﺍﻧﺪ ﻭ ﻫﻨﻮﺯ ُﻣﺸﻌﺮ ﻧﺸﺪﻩﺍﻧﺪ ﮐﻪ ﻋﻼﻣﺎﺕ ّ‬
‫‪١‬ﺳﻮﺭﻩ ﺍﻧﺴﺎﻥ )ﺩﻫﺮ(‪ ،‬ﺁﻳﻪ ‪٥‬‬ ‫‪-‬‬
 ‫ﺹ ‪۲۸‬‬
‫ﺷﺪ ﻭ ﺷﻤﺲ ﻣﻮﻋﻮﺩ ﺍﺯ ﺍﻓﻖ ﻇﻬﻮﺭ ﺍﺷﺮﺍﻕ ﻧﻤﻮﺩ ﻭ ﺷﻤﺲ ﻭ ﻗﻤﺮ‬
‫‪ ٤٣‬ﻋﻠﻮﻡ ﻭ ﺍﺣﮑﺎﻡ ﻭ ﻣﻌﺎﺭﻑ ﻗﺒﻞ ﺗﺎﺭﻳﮏ ﺷﺪ ﻭ ﻏﺮﻭﺏ ﻧﻤﻮﺩ‪ .‬ﺣﺎﻝ ﺑﻪ‬
‫ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﻗﺪﻡ‬
‫ﺟﻨﺎﺣﻰ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ ﺑﻪ ﺻﺮﺍﻁ ّ‬
‫َ‬ ‫ﭼﺸﻢ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ ﻭ‬
‫ﻳﻠﻌﺒﻮﻥ"‪ ١‬ﺗﺎ ﺍﺯ ﺍﺻﺤﺎﺑﻰ‬ ‫ِ‬ ‫ﺫﺭﻫﻢ ِﻓﻰ َ‬
‫ﺧﻮﺿﻬﻢ َ َ ُ َ‬ ‫ﺛﻢ َ ُ‬
‫ﮔﺬﺍﺭ‪" ،‬ﻗﻞ ﺍ‪ ُ ُ‬‬
‫ﺛﻢ‬
‫ﺭﺑﻨﺎﺍ‪ ُ ُ‬‬
‫ﻗﺎﻟﻮﺍ َ ‪َ ‬‬
‫ﺍﻟﺬﻳﻦ َ ُ‬
‫ﻣﺤﺴﻮﺏ ﺷﻮﻯ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ٕ" :‬ﺍ‪‬ﻥ ‪َ ‬‬
‫ﺍﻟﻤﻼ‪‬ﮑﺔ‪٢ ".‬‬
‫ﻋﻠﻴﻬﻢ َ ‪ُ َ ‬‬
‫ﺗﺘﻨﺰﻝ َ َ ِ ُ‬
‫ﺍﺳﺘﻘﺎﻣﻮﺍ َ َ َ ‪ُ ‬‬
‫ََْ ُ‬
‫ﺗﺎ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺳﺮﺍﺭ ﺭﺍ ﺑﻪ‬
‫ﺑﺼﺮ ﺧﻮﺩ ﻣﺸﺎﻫﺪﻩ ﻓﺮﻣﺎﺋﻰ‪ .‬ﺍﻯ ﺑﺮﺍﺩﺭ ﻣﻦ‪ ،‬ﻗﺪﻡ ﺭﻭﺡ ﺑﺮﺩﺍﺭ ﺗﺎ‬
‫‪َ َ ٤٤‬‬
‫ﺑﺎﺩﻳﻪ ﻫﺎﻯ ﺑﻌﻴﺪﻩ ُﺑﻌﺪ ﻭ ﻫﺠﺮ ﺭﺍ ﺑﻪ ﺁﻧﻰ ﻃﻲ ﻓﺮﻣﺎﺋﻰ ﻭ ﺩﺭ ﺭﺿﻮﺍﻥ‬
‫ّ‬
‫ﺍﻟﻬﻴﻪ ﻓﺎﺋﺰ ﺷﻮﻯ‪ .‬ﻭ‬
‫ﻧﻔﺴﻰ ﺑﻪ ﺍﻧﻔﺲ ّ‬ ‫ﻗﺮﺏ ﻭ ﻭﺻﻞ ﺩﺭ ﺁﺋﻰ ﻭ ﺩﺭ َ َ‬
‫ﺑﻪ ﻗﺪﻡ ﺟﺴﺪ ﻫﺮﮔﺰ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﻃﻲ ﻧﺸﻮﺩ ﻭ ﻣﻘﺼﻮﺩ ﺣﺎﺻﻞ‬
‫ّ‬
‫ﮐﺎﻥ َﻋﻠﻰ‬
‫ﺑﺎﻟﺤﻖ َﻭ َ‬
‫‪‬‬ ‫ﺍﻟﺤﻖ ِ‬
‫ﺍﺗﺒﻊ َ ‪‬‬
‫ﻣﻦ ‪َ َ ‬‬
‫ﻋﻠﻰ َ ِ‬
‫ﻭﺍﻟﺴﻼﻡ َ َ‬
‫‪ُ ‬‬ ‫ﻧﻴﺎﻳﺪ‪.‬‬
‫ﻣﻮﻗﻮﻓﴼ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬
‫ﺑﺎﺳﻢ ﺍ‪ُ ‬‬ ‫ِ‬
‫ﺍﻟﻌﺮﻓﺎﻥ ِ ِ‬ ‫ﻓﻲ ﺷﺎﻃﻰ‬‫ﺍﻻﻣﺮ ِ‬ ‫ِ ِ‬
‫ﺻﺮﺍﻁ َ ِ‬ ‫‪٤٥‬‬
‫‪‬‬
‫ﺑﺮﺏ َ ِ ِ‬
‫ﺍﻟﻤﺸﺎﺭﻕ ﻭ‬ ‫ﻣﻌﻨﻰ ﺁﻳﻬﻤﺒﺎﺭﮐﻪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻓﻼ ُ ِ ُ‬
‫ﺍﻗﺴﻢ ِ َ ‪‬‬
‫ﺍﻟﻤﻐﺎﺭﺏ‪ ٣ ".‬ﺯﻳﺮﺍ ﮐﻪ ﺍﺯ ﺑﺮﺍﻯ ﻫﺮ ﺷﻤﺴﻰ ﺍﺯ ﺍﻳﻦ ﺷﻤﻮﺱ ﻣﺬﮐﻮﺭﻩ‬
‫َ َ ِ‬
‫ﻣﺤﻞ ﺍﺷﺮﺍﻕ ﻭ ﻏﺮﻭﺏ ﺍﺳﺖ‪ .‬ﻭ ﭼﻮﻥ ﻋﻠﻤﺎﻯ ﺗﻔﺴﻴﺮ ﺑﺮ ﺣﻘﻴﻘﺖ‬
‫ّ‬
‫ﺍﻃﻼﻉ ﻧﻴﺎﻓﺘﻨﺪ ﻟﻬﺬﺍ ﺩﺭ ﺗﻔﺴﻴﺮ ﺍﻳﻦ ﺁﻳﻪ‬
‫ﺍﻳﻦ ﺷﻤﺲ ﻫﺎﻯ ﻣﺬﮐﻮﺭﻩ ّ‬
‫ﻣﻌﻄﻞ ﺷﺪﻧﺪ‪ .‬ﻭ ﺑﻌﻀﻰ ﺫﮐﺮ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﭼﻮﻥ ﺁﻓﺘﺎﺏ ﺩﺭ‬
‫ﻣﺒﺎﺭﮐﻪ ّ‬
‫ﻫﺮ ﺭﻭﺯ ﺍﺯ ﻧﻘﻄﻪ ﺍﻯ ﻃﻠﻮﻉ ﻣﻰ ﻧﻤﺎﻳﺪ ﻏﻴﺮ ﺍﺯ ﻧﻘﻄﻪ ﻳﻮﻡ ﻗﺒﻞ ﻟﻬﺬﺍ ﺑﻪ‬
‫ﻓﺼﻠﺖ‪ ،‬ﺁﻳﻪ ‪٣٠‬‬
‫‪ -٢‬ﺳﻮﺭﻩ ّ‬ ‫‪١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪٩١‬‬ ‫‪-‬‬
‫‪٣‬ﺳﻮﺭﻩ ﻣﻌﺎﺭﺝ‪ ،‬ﺁﻳﻪ ‪٤٠‬‬ ‫‪-‬‬
 ‫ﺹ ‪۲۹‬‬
‫ﻟﻔﻆ ﺟﻤﻊ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻭ ﺑﻌﻀﻰ ﺩﻳﮕﺮ ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﻣﻘﺼﻮﺩ‬
‫ﻣﺤﻠﻰ ﻃﺎﻟﻊ‬
‫ّ‬ ‫ﻓﺼﻮﻝ ﺍﺭﺑﻌﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﻓﺼﻠﻰ ﭼﻮﻥ ﺷﻤﺲ ﺍﺯ‬
‫ﻣﺤﻠﻰ ﻏﺮﻭﺏ ﻣﻰ ﻧﻤﺎﻳﺪ ﻟﻬﺬﺍ ﻣﺸﺎﺭﻕ ﻭ ﻣﻐﺎﺭﺏ ﺫﮐﺮ‬
‫ّ‬ ‫ﻣﻰ ﺷﻮﺩ ﻭ ﺑﻪ‬
‫ﺷﺪﻩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻣﺮﺍﺗﺐ ﻋﻠﻢ ﻋﺒﺎﺩ‪ .‬ﻭ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺑﻪ ﺟﻮﺍﻫﺮ‬
‫ﻋﻠﻢ ﻭ ﻟﻄﺎﺋﻒ ﺣﮑﻤﺖ ﭼﻪ ﺟﻬﻞ ﻫﺎ ﻭ ﻋﻴﻮﺏ ﻫﺎ ﮐﻪ ﻧﺴﺒﺖ‬
‫‪٤٦‬‬ ‫ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻭﺍﺿﺤﻪ ﻣﺤﮑﻤﻪ ﻣﺘﻘﻨﻪ‬
‫ﺗﻔﻄﺮ ﺳﻤﺎء ﺭﺍ ﮐﻪ ﺍﺯ ﻋﻼﺋﻢ ﺳﺎﻋﺖ ﻭ ﻗﻴﺎﻣﺖ ﺍﺳﺖ‬
‫ﻏﻴﺮ ﻣﺘﺸﺎﺑﻪ ّ‬
‫ﺍﻧﻔﻄﺮﺕ‪١ ".‬‬
‫ﺍﻟﺴﻤﺎء َ َ َ ْ‬
‫ﺍﺩﺭﺍﮎ ﻧﻤﺎ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ٕ" :‬ﺍ َﺫﺍ ‪ُ َ ‬‬
‫ﻣﻘﺼﻮﺩ ﺳﻤﺎء ﺍﺩﻳﺎﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﻣﺮﺗﻔﻊ ﻣﻰ ﺷﻮﺩ ﻭ ﺑﻪ‬
‫ﻇﻬﻮﺭ ﺑﻌﺪ ﺷﮑﺎﻓﺘﻪ ﻣﻰ ﮔﺮﺩﺩ‪ ،‬ﻳﻌﻨﻰ ﺑﺎﻃﻞ ﻭ ﻣﻨﺴﻮﺥ ﻣﻰ ﺷﻮﺩ‪.‬‬
‫ﺗﻔﻄﺮ ﺍﻳﻦ ﺳﻤﺎء‬
‫ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﮔﺮ ﺩﺭﺳﺖ ﻣﻼﺣﻈﻪ ﺷﻮﺩ ّ‬
‫ﺗﺄﻣﻞ ﻓﺮﻣﺎﺋﻴﺪ‪ .‬ﺩﻳﻨﻰ‬
‫ﺗﻔﻄﺮ ﺳﻤﺎء ﻇﺎﻫﺮﻯ‪ .‬ﻗﺪﺭﻯ ّ‬
‫ﺍﻋﻈﻢ ﺍﺳﺖ ﺍﺯ ّ‬
‫ﻇﻞ ﺁﻥ ﻧﺸﻮ ﻭ ﻧﻤﺎ ﻧﻤﻮﺩﻩ‬
‫ﮐﻪ ﺳﺎﻝ ﻫﺎ ﻣﺮﺗﻔﻊ ﺷﺪﻩ ﺑﺎﺷﺪ ﻭ ﺟﻤﻴﻊ ﺩﺭ ّ‬
‫ﻣﺪﺕ ﻫﺎ ﺗﺮﺑﻴﺖ ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﺁﺑﺎء ﻭ‬
‫ﺑﺎﺷﻨﺪ ﻭ ﺑﻪ ﺍﺣﮑﺎﻡ ﻣﺸﺮﻗﻪ ﺁﻥ ّ‬
‫ﺍﺟﺪﺍﺩ ﺟﺰ ﺫﮐﺮ ﺁﻥ ﺭﺍ ﻧﺸﻨﻴﺪﻩ‪ ،‬ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﭼﺸﻢ ﻫﺎ ﺟﺰ ﻧﻔﻮﺫ‬
‫ﺍﻣﺮﺵ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﮑﺮﺩﻩ ﻭ ﮔﻮﺵ ﻫﺎ ﺟﺰ ﺍﺣﮑﺎﻣﺶ ﺭﺍ ﺍﺳﺘﻤﺎﻉ‬
‫ﻗﻮﺕ ﻭ‬
‫ﻧﻨﻤﻮﺩﻩ‪ ،‬ﺑﻌﺪ ﻧﻔﺴﻰ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﺟﻤﻴﻊ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻪ ّ‬
‫ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﺗﻔﺮﻳﻖ ﻧﻤﺎﻳﺪ ﻭ ﻓﺼﻞ ﮐﻨﺪ ﺑﻠﮑﻪ ﻫﻤﻪ ﺭﺍ ﻧﻔﻰ ﻓﺮﻣﺎﻳﺪ ‪.‬‬
‫ﺣﺎﻝ ﻓﮑﺮ ﻧﻤﺎ ﮐﻪ ﺍﻳﻦ ﺍﻋﻈﻢ ﺍﺳﺖ ﻳﺎ ﺁﻧﭽﻪ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﮔﻤﺎﻥ‬
‫‪١‬ﺳﻮﺭﻩ ﺍﻧﻔﻄﺎﺭ‪ ،‬ﺁﻳﻪ ‪١‬‬ ‫‪-‬‬
 ‫ﺹ ‪٣٠‬‬
‫ﺗﻔﻄﺮ ﺳﻤﺎء؟ ﻭ ﺩﻳﮕﺮ ﺯﺣﻤﺖ ﻭ ﻣﺮﺍﺭﺕ ﺁﻥ ﻃﻠﻌﺎﺕ ﺭﺍ‬
‫‪ ٤٧‬ﻧﻤﻮﺩﻩﺍﻧﺪ ﺍﺯ ّ‬
‫ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﮐﻪ ﺑﻰ ﻧﺎﺻﺮ ﻭ ﻣﻌﻴﻦ ﻇﺎﻫﺮﻯ ﺩﺭ ﻣﻘﺎﺑﻞ ﺟﻤﻴﻊ ﺍﻫﻞ‬
‫ﺍﺭﺽ ﺍﻗﺎﻣﻪ ﺣﺪﻭﺩ ﺍ‪ ‬ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺑﺎ ﺁﻥ ﻫﻤﻪ ﺍﻳﺬﺍء ﮐﻪ ﺑﺮ ﺁﻥ‬
‫ﻭﺟﻮﺩ ﻫﺎﻯ ﻣﺒﺎﺭﮐﻪ ﻟﻄﻴﻔﻬﺮﻗﻴﻘﻪ ﻭﺍﺭﺩ ﻣﻰ ﺷﻮﺩ ﻭ ﺑﺎ ﮐﻤﺎﻝ ﻗﺪﺭﺕ‬
‫ﺗﺤﻤﻞ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬
‫ّ‬ ‫ﺻﺒﺮ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺑﺎ ﻧﻬﺎﻳﺖ ﻏﻠﺒﻪ‬ ‫‪٤٨‬‬
‫ﻣﻌﻨﻰ ﺗﺒﺪﻳﻞ ﺍﺭﺽ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﮐﻪ ﻏﻤﺎﻡ ﺭﺣﻤﺖ ﺁﻥ ﺳﻤﺎء ﺑﺮ‬
‫ﻗﻠﻮﺑﻰ ﮐﻪ ﻧﻴﺴﺎﻥ ﻣﮑﺮﻣﺖ ﻣﺒﺬﻭﻝ ﺩﺍﺷﺖ‪ ،‬ﺗﺒﺪﻳﻞ ﺷﺪ ﺍﺭﺍﺿﻰ ﺁﻥ‬
‫ﻗﻠﻮﺏ ﺑﻪ ﺍﺭﺽ ﻣﻌﺮﻓﺖ ﻭ ﺣﮑﻤﺖ‪ .‬ﻭ ﭼﻪ ﺭﻳﺎﺣﻴﻦ ﺗﻮﺣﻴﺪ ﮐﻪ ﺩﺭ‬
‫ﺭﻳﺎﺽ ﻗﻠﻮﺑﺸﺎﻥ ﺍﻧﺒﺎﺕ ﺷﺪﻩ ﻭ ﭼﻪ ﺷﻘﺎﻳﻖ ﻫﺎﻯ ﺣﻘﺎﻳﻖ ﻋﻠﻢ ﻭ‬
‫ﺣﮑﻤﺖ ﮐﻪ ﺍﺯ ﺻﺪﻭﺭ ﻣﻨﻴﺮﺷﺎﻥ ﺭﻭﺋﻴﺪﻩ‪ .‬ﻭ ﺍﮔﺮ ﺍﺭﺽ ﻗﻠﻮﺑﺸﺎﻥ‬
‫ﻣﻌﻠﻢ‬
‫ﺗﺒﺪﻳﻞ ﻧﻤﻰ ﺷﺪ ﭼﮕﻮﻧﻪ ﺭﺟﺎﻟﻰ ﮐﻪ ﺣﺮﻓﻰ ﺗﻌﻠﻴﻢ ﻧﮕﺮﻓﺘﻪﺍﻧﺪ ﻭ ّ‬
‫ﺭﺍ ﻧﺪﻳﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﻫﻴﭻ ﺩﺑﺴﺘﺎﻧﻰ ﻗﺪﻡ ﻧﮕﺬﺍﺷﺘﻪﺍﻧﺪ ﺑﻪ ﮐﻠﻤﺎﺕ ﻭ‬
‫ﺗﮑﻠﻢ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺍﺣﺪﻯ ﺍﺩﺭﺍﮎ ﻧﺘﻮﺍﻧﺪ ﻧﻤﻮﺩ؟ ﮔﻮﻳﺎ ﺍﺯ‬
‫ﻣﻌﺎﺭﻓﻰ ّ‬
‫ﻟﺪﻧﻰ‬
‫ﺗﺮﺍﺏ ﻋﻠﻢ ﺳﺮﻣﺪﻯ ﺳﺮﺷﺘﻪ ﺷﺪﻩﺍﻧﺪ ﻭ ﺍﺯ ﺁﺏ ﺣﮑﻤﺖ ّ‬
‫ﻧﻮﺭ َ ْ ِ ُ‬
‫ﻳﻘﺬﻓﻪ‬ ‫ﻋﺠﻴﻦ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ ِ َ " :‬‬
‫ﺍﻟﻌﻠﻢ ُ ٌ‬
‫ﻗﻠﺐ َﻣﻦ َﻳﺸﺎء‪ ".‬ﻭ ﺍﻳﻦ ﻧﺤﻮ ﺍﺯ ﻋﻠﻢ ﺍﺳﺖ ﮐﻪ ﻣﻤﺪﻭﺡ‬
‫ﺍ‪ ُ‬ﻓﻰ َ ِ‬
‫ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪ .‬ﻧﻪ ﻋﻠﻮﻡ ﻣﺤﺪﻭﺩﻩ ﮐﻪ ﺍﺯ ﺍﻓﮑﺎﺭ ﻣﺤﺠﻮﺑﻪ ﮐﺪﺭﻩ‬
‫ﺍﺣﺪﺍﺙ ﺷﺪﻩ ﻭ ﺁﻥ ﺭﺍ ﮔﺎﻫﻰ ﺍﺯ ﻫﻢ ﺳﺮﻗﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺮ ﺩﻳﮕﺮﺍﻥ‬
‫ﺍﻓﺘﺨﺎﺭ ﻣﻰ ﮐﻨﻨﺪ‪ .‬ﺍﻯ ﮐﺎﺵ ﺻﺪﺭﻫﺎﻯ ﻋﺒﺎﺩ ﺍﺯ ﻧﻘﻮﺵ ﺍﻳﻦ ﺗﺤﺪﻳﺪﺍﺕ‬ ‫‪٤٩‬‬
‫ﺗﺠﻠﻰ ﺍﻧﻮﺍﺭ‬
‫ﻟﻌﻞ ﺑﻪ ّ‬
‫ﻣﻘﺪﺱ ﻣﻰ ﺷﺪ ﮐﻪ َ َ ‪‬‬
‫ﻭ ﮐﻠﻤﺎﺕ ﻣﻈﻠﻤﻪ ﭘﺎﮎ ﻭ ّ‬
 ‫ﺹ ‪۳۱‬‬
‫ﻟﺪﻧﻰ ﻓﺎﺋﺰ‬
‫ﺷﻤﺲ ﻋﻠﻢ ﻭ ﻣﻌﺎﻧﻰ ﻭ ﺟﻮﺍﻫﺮ ﺍﺳﺮﺍﺭ ﺣﮑﻤﺖ ّ‬
‫ﻣﻰ ﮔﺸﺖ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻧﻤﺎ‪ ،‬ﺍﮔﺮ ﺍﻳﻦ ﺍﺭﺍﺿﻰ ﺟﺮﺯﻫﻮﺟﻮﺩ ﺗﺒﺪﻳﻞ‬
‫ﻫﻮﻳﻪ‬
‫ﺍﺣﺪﻳﻪ ﻭ ﺑﺮﻭﺯ ﺟﻮﺍﻫﺮ ّ‬
‫ّ‬ ‫ﻣﺤﻞ ﻇﻬﻮﺭ ﺍﺳﺮﺍﺭ‬
‫ّ‬ ‫ﻧﻤﻰ ﺷﺪ ﭼﮕﻮﻧﻪ‬
‫ﻏﻴﺮ‬
‫ﺍﻻﺭﺽ َ َ‬
‫ﺗﺒﺪﻝ َ ُ‬
‫ﻳﻮﻡ ُ َ ‪ُ ‬‬
‫ﻣﻰ ﺷﺪ؟ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ َ " :‬‬
‫‪٥٠‬‬ ‫ﺍﻻﺭﺽ‪ ١".‬ﻭ ﺍﺯ ﻧﺴﻤﺎﺕ ﺟﻮﺩ ﺁﻥ ﺳﻠﻄﺎﻥ ﻭﺟﻮﺩ ﺍﺭﺽ ﻇﺎﻫﺮﻩ ﻫﻢ‬
‫َ ِ‬
‫ﺗﺘﻔﮑﺮﻭﻥ‪ .‬ﻭ ﺩﻳﮕﺮ ﻣﻌﻨﻰ ‪٥١‬‬
‫ﺍﻟﻈﻬﻮﺭ َ َ َ ‪ُ ‬‬
‫ﺍﺳﺮﺍﺭ ‪‬‬
‫ﺍﻧﺘﻢ ﻓﻰ َ ِ‬
‫ﺗﺒﺪﻳﻞ ﻳﺎﻓﺘﻪ َﻟﻮ َ ُ‬
‫ﻳﻮﻡ‬ ‫ﻭﺍﻻﺭﺽ َﺟﻤﻴﻌﴼ َ َ ُ ُ‬
‫ﻗﺒﻀﺘﻪ َ َ‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ َ " :‬‬
‫ﻋﻤﺎ‬
‫ﺗﻌﺎﻟﻰ َ ‪‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭ َ َ َ‬ ‫ﻣﻄﻮﻳﺎﺕ ِ َ ِ‬
‫ﺑﻴﻤﻴﻨﻪ ُ َ َ ُ‬ ‫ﻭﺍﻟﺴﻤﻮﺍﺕ َ ‪ٌ ‬‬
‫ُ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ َ ‪‬‬
‫َ‬
‫ﻳﺸﺮﮐﻮﻥ‪ ٢".‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻫﻤﻪ ﺯﻣﻴﻦ ﺍﺧﺬ ﺷﺪﻩ‪،‬‬
‫ُ ِ ُ َ‬
‫ﺩﺭ ﺩﺳﺖ ﺍﻭﺳﺖ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻭ ﺁﺳﻤﺎﻥ ﭘﻴﭽﻴﺪﻩ ﺷﺪﻩ‪ ،‬ﺩﺭ ﺩﺳﺖ‬
‫ﺭﺍﺳﺖ ﺍﻭﺳﺖ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ ﺍﻧﺼﺎﻑ ﻣﻰ ﺧﻮﺍﻫﺪ ﮐﻪ ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﻳﻦ‬
‫ﻣﺮﺗﺐ ﻣﻰ ﺷﻮﺩ؟‬
‫ﺍﺳﺖ ﮐﻪ ﻣﺮﺩﻡ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﭼﻪ ﺣﺴﻦ ﺑﺮ ﺁﻥ ّ‬
‫ﺣﻖ ﻣﻨﻴﻊ‪ ،‬ﺩﺳﺘﻰ ﮐﻪ ﻣﺮﺋﻰ ﺷﻮﺩ ﺑﻪ‬
‫ﻣﺴﻠﻢ ﺍﺳﺖ ﮐﻪ ّ‬
‫ﻭﺍﻧﮕﻬﻰ ﺍﻳﻦ ّ‬
‫ﺑﺼﺮ ﻇﺎﻫﺮ ﻭ ﻣﺮﺗﮑﺐ ﺍﻳﻦ ﺍﻣﻮﺭﺍﺕ ﺷﻮﺩ ﻣﻨﺴﻮﺏ ﺑﻪ ﺫﺍﺕ ﻧﻴﺴﺖ‬
‫ﺑﻠﮑﻪ ﮐﻔﺮﻯ ﺍﺳﺖ ﻣﺤﺾ ﻭ ﺍﻓﮑﻰ ﺍﺳﺖ ﺻﺮﻑ ﺍﻗﺮﺍﺭ ﺑﺮ ﭼﻨﻴﻦ‬
‫ﺍﻣﺮﻯ‪ .‬ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻰ ﻣﻈﺎﻫﺮ ﺍﻣﺮ ﺍﻭ ﻫﺴﺘﻨﺪ ﮐﻪ ﺩﺭ ﻗﻴﺎﻣﺖ ﺑﻪ ﺍﻳﻦ‬
‫ﺍﻣﺮ ﻣﺄﻣﻮﺭ ﻣﻰ ﺷﻮﻧﺪ ﺍﻳﻦ ﻫﻢ ﺑﻪ ﻏﺎﻳﺖ ﺑﻌﻴﺪ ﺍﺳﺖ ﻭ ﺑﻰ ﻓﺎﺋﺪﻩ‪.‬‬
‫ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﺭﺽ‪ ،‬ﺍﺭﺽ ﻣﻌﺮﻓﺖ ﻭ ﻋﻠﻢ ﺍﺳﺖ ﻭ ﺍﺯ ﺳﻤﺎﻭﺍﺕ‪،‬‬
‫ﺳﻤﺎﻭﺍﺕ ﺍﺩﻳﺎﻥ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎ ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﺭﺽ ﻋﻠﻢ ﻭ‬
‫ﺯﻣﺮ‪ ،‬ﺁﻳﻪ ‪٦٧‬‬
‫‪-٢‬ﺳﻮﺭﻩ ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺁﻳﻪ ‪٤٨‬‬
 ‫ﺹ ‪۳۲‬‬
‫ﻣﻌﺮﻓﺖ ﮐﻪ ﺍﺯ ﻗﺒﻞ ﻣﺒﺴﻮﻁ ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﻗﺒﻀﻪ ﻗﺪﺭﺕ ﻭ ﺍﻗﺘﺪﺍﺭ‬
‫ﻗﺒﺾ ﻧﻤﻮﺩ ﻭ ﺍﺭﺽ ﻣﻨﻴﻌﻪ ﺗﺎﺯﻩ ﺩﺭ ﻗﻠﻮﺏ ﻋﺒﺎﺩ ﻣﺒﺴﻮﻁ ﻓﺮﻣﻮﺩ ﻭ‬
‫ﺻﺪﻭﺭ ﻣﻨﻴﺮﻩ‬
‫ﺭﻳﺎﺣﻴﻦ ﺟﺪﻳﺪﻩ ﻭ ﮔﻞ ﻫﺎﻯ ﺑﺪﻳﻌﻪ ﻭ ﺍﺷﺠﺎﺭ ﻣﻨﻴﻌﻪ ﺍﺯ ُ‬
‫ﺍﻧﺒﺎﺕ ﻧﻤﻮﺩ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻼﺣﻈﻪ ﮐﻦ ﮐﻪ ﺳﻤﺎﻭﺍﺕ ﺍﺩﻳﺎﻥ ﻣﺮﺗﻔﻌﻪ‬ ‫‪٥٢‬‬
‫ﺩﺭ ﻗﺒﻞ ﭼﮕﻮﻧﻪ ﺩﺭ ﻳﻤﻴﻦ ﻗﺪﺭﺕ ﭘﻴﭽﻴﺪﻩ ﺷﺪ ﻭ ﺳﻤﺎء ﺑﻴﺎﻥ ﺑﻪ‬
‫ﺍﻣﺮﺍ‪ ‬ﻣﺮﺗﻔﻊ ﮔﺸﺖ ﻭ ﺑﻪ ﺷﻤﺲ ﻭ ﻗﻤﺮ ﻭ ﻧﺠﻮﻡ ﺍﻭﺍﻣﺮ ﺑﺪﻳﻌﻪ‬
‫ﺟﺪﻳﺪﻩ ﺗﺰﻳﻴﻦ ﻳﺎﻓﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺍﺳﺮﺍﺭ ﮐﻠﻤﺎﺕ ﮐﻪ ﺑﻰ ﺣﺠﺎﺏ‬
‫ﮐﺸﻒ ﻭ ﻇﺎﻫﺮ ﮔﺸﺘﻪ ﺗﺎ ﺍﺩﺭﺍﮎ ﺻﺒﺢ ﻣﻌﺎﻧﻰ ﻓﺮﻣﺎﺋﻰ ﻭ ﺳﺮﺍﺝ ﻫﺎﻯ‬
‫ﺗﻮﮐﻞ ﻭ ﺍﻧﻘﻄﺎﻉ ﺧﺎﻣﻮﺵ‬
‫ﻗﻮﺕ ّ‬
‫ﺷﮏ ﻭ ﺭﻳﺐ ﺭﺍ ﺑﻪ ّ‬
‫ّ‬ ‫ﻇﻨﻮﻥ ﻭ ﻭﻫﻢ ﻭ‬
‫ﻧﻤﺎﺋﻰ ﻭ ﻣﺼﺒﺎﺡ ﺟﺪﻳﺪ ﻋﻠﻢ ﻭ ﻳﻘﻴﻦ ﺩﺭ ﻣﺸﮑﺎﺕ ﻗﻠﺐ ﻭ ﺩﻝ‬
‫ﺑﺮﺍﻓﺮﻭﺯﻯ‪ .‬ﻭ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﻣﺮﻣﻮﺯﻩ ﻭ ﺍﺷﺎﺭﺍﺕ ﻣﻠﻐﺰﻩ ﮐﻪ ﺍﺯ‬ ‫‪٥٣‬‬
‫ﺍﻣﺮﻳﻪ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻣﻘﺼﻮﺩ ﺍﻣﺘﺤﺎﻥ ﻋﺒﺎﺩ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ‬
‫ﻣﺼﺎﺩﺭ ّ‬
‫ﺟﻴﺪﻩ ﻣﻨﻴﺮﻩ ﺍﺯ ﺍﺭﺍﺿﻰ‬
‫ﻣﺬﮐﻮﺭ ﺷﺪ ﺗﺎ ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﺍﺭﺍﺿﻰ ﻗﻠﻮﺏ ّ‬
‫ﺳﻨﺖ ﺍﻟﻬﻰ ﺩﺭ ﻣﻴﺎﻥ ﻋﺒﺎﺩ ﺑﻮﺩﻩ‬
‫ﺟﺮﺯﻩ ﻓﺎﻧﻴﻪ‪ .‬ﻭ ﻫﻤﻴﺸﻪ ﺍﻳﻦ ﺍﺯ ّ‬
‫ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﮐﺘﺐ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺁﻳﻪ ﻗﺒﻠﻪ ﺭﺍ ﻣﻼﺣﻈﻪ‬ ‫‪٥٤‬‬
‫ﻣﺤﻤﺪﻯ ﺍﺯ ﻣﺸﺮﻕ‬
‫ّ‬ ‫ﻧﺒﻮﺕ‬
‫ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻫﺠﺮﺕ ﺷﻤﺲ ّ‬
‫ﺗﻮﺟﻪ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ ﺩﺭ ﻭﻗﺖ‬
‫ﺍﻟﻤﻘﺪﺱ ّ‬
‫ّ‬ ‫ﺑﻄﺤﺎ ﺑﻪ ﻳﺜﺮﺏ‪ ،‬ﺭﻭ ﺑﻪ ﺑﻴﺖ‬
‫ﺻﻼﺕ‪ ،‬ﺗﺎ ﺁﻧﮑﻪ ﻳﻬﻮﺩ ﺑﻌﻀﻰ ﺳﺨﻦ ﻫﺎﻯ ﻧﺎﺷﺎﻳﺴﺘﻪ ﺑﺮ ﺯﺑﺎﻥ‬
‫ﺭﺍﻧﺪﻧﺪ ﮐﻪ ﺫﮐﺮﺵ ﺷﺎﻳﺴﺘﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻴﺴﺖ ﻭ ﺳﺒﺐ ﺗﻄﻮﻳﻞ‬
‫ﻣﮑﺪﺭ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻟﺤﺎﻅ‬
‫ّ‬ ‫ﮐﻼﻡ ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺁﻥ ﺣﻀﺮﺕ ﺑﺴﻴﺎﺭ‬
 ‫ﺹ ‪۳۳‬‬
‫ﺗﺤﻴﺮ ﺩﺭ ﺳﻤﺎء ﻧﻈﺮ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺑﻌﺪ ﺟﺒﺮﺋﻴﻞ ﻧﺎﺯﻝ ﺷﺪ‬
‫ﺗﻔﮑﺮ ﻭ ّ‬
‫ّ‬
‫ﻭﺟﻬﮏ ِﻓﻰ ‪‬‬
‫ﺍﻟﺴﻤﺎء‬ ‫ﺗﻘﻠﺐ َ ِ َ‬
‫ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺗﻼﻭﺕ ﻧﻤﻮﺩ َﻗﺪ َﻧﺮﻯ َ َ ‪َ ‬‬
‫‪" :‬‬

‫ﺗﺮﺿﺎﻫﺎ‪ ١ ".‬ﺗﺎ ﺁﻧﮑﻪ ﺩﺭ ﻳﻮﻣﻰ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎ‬

‫ﻗﺒﻠﺔ َ َ َ‬ ‫َََُ ‪َ َ‬‬
‫ﻓﻠﻨﻮﻟﻴﻨﮏ ِ َ ً‬
‫ﺟﻤﻌﻰ ﺍﺻﺤﺎﺏ ﺑﻪ ﻓﺮﻳﻀﻪ ﻇﻬﺮ ﻣﺸﻐﻮﻝ ﺷﺪﻧﺪ ﻭ ﺩﻭ ﺭﮐﻌﺖ ﺍﺯ‬
‫ﻧﻤﺎﺯ ﺑﺠﺎ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﺟﺒﺮﺋﻴﻞ ﻧﺰﻭﻝ ﻧﻤﻮﺩ ﻭ ﻋﺮﺽ ﮐﺮﺩ‪:‬‬
‫ﺍﻟﺤﺮﺍﻡ‪ ٢ ".‬ﺩﺭ ﺍﺛﻨﺎﻯ ﻧﻤﺎﺯ ﺣﻀﺮﺕ ﺍﺯ‬ ‫ﺷﻄﺮ َ ِ ِ‬ ‫"ََ ‪‬‬
‫ﺍﻟﻤﺴﺠﺪ َ ِ‬ ‫ﻭﺟﻬﮏ َ َ‬
‫ﻓﻮﻝ َ َ َ‬
‫ﺍﻟﻤﻘﺪﺱ ﺍﻧﺤﺮﺍﻑ ﺟﺴﺘﻪ ﺑﻪ ﮐﻌﺒﻪ ﻣﻘﺎﺑﻞ ﺷﺪﻧﺪ‪ .‬ﻓﻰ ﺍﻟﺤﻴﻦ‬
‫ّ‬ ‫ﺑﻴﺖ‬
‫ﺗﺰﻟﺰﻝ ﻭ ﺍﺿﻄﺮﺍﺏ ﺩﺭ ﻣﻴﺎﻥ ﺍﺻﺤﺎﺏ ﺍﻓﺘﺎﺩ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺟﻤﻌﻰ‬
‫ﻧﻤﺎﺯ ﺭﺍ ﺑﺮ ﻫﻢ ﺯﺩﻩ ﺍﻋﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻓﺘﻨﻪ ﻧﺒﻮﺩ ﻣﮕﺮ ﺑﺮﺍﻯ‬
‫ﺍﻣﺘﺤﺎﻥ ﻋﺒﺎﺩ ﻭ ٕ ّﺍﻻ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻗﺎﺩﺭ ﺑﻮﺩ ﮐﻪ ﻫﻴﭻ ﻗﺒﻠﻪ ﺭﺍ‬
‫ﺍﻟﻤﻘﺪﺱ ﺭﺍ ﻗﺮﺍﺭ ﻓﺮﻣﺎﻳﺪ ﻭ‬
‫ّ‬ ‫ﺗﻐﻴﻴﺮ ﻧﺪﻫﺪ ﻭ ﺩﺭ ﺁﻥ ﻋﺼﺮ ﻫﻢ ﺑﻴﺖ‬
‫‪٥٥‬‬ ‫ﺍﻳﻦ ﺧﻠﻌﺖ ﻗﺒﻮﻝ ﺭﺍ ﺍﺯ ﻭﻯ ﺳﻠﺐ ﻧﻨﻤﺎﻳﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻋﻬﺪ ﺍﮐﺜﺮﻯ‬
‫ﺍﻧﺒﻴﺎء ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻣﺒﻌﻮﺙ ﺑﻪ ﺭﺳﺎﻟﺖ ﺷﺪﻧﺪ ﻣﺜﻞ ﺩﺍﻭﺩ ﻭ‬
‫ﻋﻴﺴﻰ ﻭ ﺩﻭﻥ ﺁﻧﻬﺎ ﺍﺯ ﺍﻧﺒﻴﺎﻯ ﺍﻋﻈﻢ ﮐﻪ ﻣﺎ ﺑﻴﻦ ﺍﻳﻦ ﺩﻭ ﻧﺒﻲ ﺁﻣﺪﻧﺪ‬
‫ّ‬
‫ﻫﻴﭻ ﺣﮑﻢ ﻗﺒﻠﻪ ﺗﻐﻴﻴﺮ ﺩﺍﺩﻩ ﻧﺸﺪ ﻭ ﻫﻤﻪ ﺍﻳﻦ ﻣﺮﺳﻠﻴﻦ ﺍﺯ ﺟﺎﻧﺐ‬
‫ﺗﻮﺟﻪ ﻫﻤﺎﻥ ﺟﻬﺖ ﺍﻣﺮ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻭ‬
‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ّ‬
‫ّ‬
‫ﻧﺴﺒﺖ ﻫﻤﻪ ﺍﺭﺍﺿﻰ ﻫﻢ ﺑﻪ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻳﮑﻰ ﺍﺳﺖ ﻣﮕﺮ‬
‫ﻫﺮ ﺍﺭﺿﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ ﻣﻈﺎﻫﺮ ﺧﻮﺩ ﺗﺨﺼﻴﺺ ﺑﻪ ﺍﻣﺮﻯ ﺩﻫﺪ‪.‬‬
‫ﻓﺜﻢ‬
‫ﺗﻮﻟﻮﺍ َ َ ‪‬‬
‫ﻓﺎﻳﻨﻤﺎ ُ َ ‪‬‬
‫ﻭﺍﻟﻤﻐﺮﺏ َ َ َ‬
‫ﺍﻟﻤﺸﺮﻕ َ ِ ُ‬ ‫ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ِ ّ ِ َ " :‬‬
‫ﻭﻟﻠﻪ َ ِ ُ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٤٩‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٤٤‬‬
 ‫ﺹ ‪۳۴‬‬
‫ﺗﺤﻘﻖ ﺍﻳﻦ ﺍﻣﻮﺭ ﭼﺮﺍ ﺗﺒﺪﻳﻞ ﺷﺪ ﮐﻪ ﺳﺒﺐ‬
‫ّ‬ ‫ﻭﺟﻪ ﺍ‪ ١".ِ‬ﺑﺎ ﻭﺟﻮﺩ‬
‫َ ُ‬
‫ﻋﻠﺖ ﺗﺰﻟﺰﻝ ﻭ ﺍﺿﻄﺮﺍﺏ ﺍﺻﺤﺎﺏ‬
‫ﺟﺰﻉ ﻭ ﻓﺰﻉ ﻋﺒﺎﺩ ﺷﻮﺩ ﻭ ّ‬
‫ﮔﺮﺩﺩ؟ ﺑﻠﻰ‪ ،‬ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻣﻮﺭ ﮐﻪ ﺳﺒﺐ ﻭﺣﺸﺖ ﺟﻤﻴﻊ ﻧﻔﻮﺱ‬
‫ﻣﺤﮏ ﺍﻣﺘﺤﺎﻥ ﺍ‪‬‬
‫ّ‬ ‫ﮐﻞ ﺑﻪ‬
‫ﺍﺳﺖ ﻭﺍﻗﻊ ﻧﻤﻰ ﺷﻮﺩ ﻣﮕﺮ ﺑﺮﺍﻯ ﺁﻧﮑﻪ ّ‬
‫ﺩﺭ ﺁﻳﻨﺪ ﺗﺎ ﺻﺎﺩﻕ ﻭ ﮐﺎﺫﺏ ﺍﺯ ﻫﻢ ﺗﻤﻴﺰ ﻭ ﺗﻔﺼﻴﻞ ﻳﺎﺑﺪ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ‬
‫ﮐﻨﺖ‬ ‫ﺟﻌﻠﻨﺎ ِ َ‬
‫ﺍﻟﻘﺒﻠﺔ َﺍﻟ‪‬ﺘﻰ ُ َ‬ ‫ﺑﻌﺪ ﺍﺯ ﺍﺧﺘﻼﻑ ﻧﺎﺱ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َﻣﺎ َ َ َ‬
‫‪" :‬‬

‫ﻣﻤﻦ َ ِ ُ‬
‫ﻳﻨﻘﻠﺐ َﻋﻠﻰ‬ ‫ﺍﻟﺮﺳﻮﻝ ِ ‪ْ ‬‬
‫ﻳﺘﺒﻊ ‪َ ُ ‬‬ ‫ﻋﻠﻴﻬﺎ ٕﺍّﻻ ِ ْ َ َ‬
‫ﻟﻨﻌﻠﻢ َﻣﻦ َ ‪ُ ‬‬ ‫ََ َ‬
‫َِ َ‬
‫ﻋﻘﺒﻴﻪ " ‪ ٢‬ﮐﻪ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﻣﺎ ﻧﮕﺮﺩﺍﻧﻴﺪﻳﻢ ﻭ ﺑﺮﻫﻢ ﻧﺰﺩﻳﻢ ﻗﺒﻠﻪ ﺭﺍ‬
‫ﺍﻟﻤﻘﺪﺱ ﺑﺎﺷﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﻣﺘﺎﺑﻌﺖ ﺗﻮ ﻣﻰ ﻧﻤﺎﻳﺪ‬
‫ّ‬ ‫ﮐﻪ ﺁﻥ ﺑﻴﺖ‬
‫ﻭ ﮐﻪ ﺭﺍﺟﻊ ﺑﺮ ﻋﻘﺒﻴﻪ ﻣﻰ ﺷﻮﺩ‪ ،‬ﻳﻌﻨﻰ ﺍﻋﺮﺍﺽ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﺍﻃﺎﻋﺖ‬

‫ﺣﻤﺮ ُ ْ َ ْ ِ َ ٌ‬
‫ﻣﺴﺘﻨﻔﺮﺓ‬ ‫ﻧﻤﻰ ﮐﻨﺪ ﻭ ﺻﻼﺕ ﺭﺍ ﺑﺎﻃﻞ ﻧﻤﻮﺩﻩ ﻓﺮﺍﺭ ﻣﻰ ﻧﻤﺎﻳﺪ‪ٌ ُ ُ " .‬‬
‫ﺗﺄﻣﻞ ﺭﻭﺩ ﺩﺭ ﻫﻤﻴﻦ ﻣﻄﻠﺐ ﻭ‬ ‫ﻣﻦ َ ْ َ َ ٍ‬
‫ﻗﺴﻮﺭﺓ " ‪ ٣‬ﺍﮔﺮ ﻗﺪﺭﻯ ّ‬ ‫ﻓﺮﺕ ِ ْ‬
‫َ‪ْ ‬‬ ‫‪٥٦‬‬
‫ﺑﻴﺎﻥ‪ ،‬ﺍﺑﻮﺍﺏ ﻫﺎﻯ ﻣﻌﺎﻧﻰ ﻭ ﺗﺒﻴﺎﻥ ﻣﻔﺘﻮﺡ ﺑﻴﻨﻴﺪ ﻭ ﺟﻤﻴﻊ ﻋﻠﻢ ﻭ‬
‫ﺍﺳﺮﺍﺭ ﺁﻥ ﺭﺍ ﺑﻰ ﺣﺠﺎﺏ ﻣﺸﺎﻫﺪﻩ ﻓﺮﻣﺎﺋﻴﺪ‪ .‬ﻭ ﻧﻴﺴﺖ ﺍﻳﻦ ﺍﻣﻮﺭ‬
‫ﻣﮕﺮ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻭ ﺧﻼﺻﻰ ﻧﻔﻮﺱ ﺍﺯ ﻗﻔﺲ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﻭ ﺍّﻻ‬
‫ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻟﻢ ﻳﺰﻝ ﺑﻪ ﺫﺍﺕ ﺧﻮﺩ ﻏﻨﻲ ﺑﻮﺩﻩ ﺍﺯ ﻣﻌﺮﻓﺖ‬
‫ّ‬
‫ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﻻ ﻳﺰﺍﻝ ﺑﻪ ﮐﻴﻨﻮﻧﺖ ﺧﻮﺩ ﻣﺴﺘﻐﻨﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺍﺯ‬
‫ﺧﻠﻊ ﻏﻨﺎ‬
‫ﻋﺒﺎﺩﺕ ﻣﻤﮑﻨﺎﺕ‪ .‬ﻳﮏ ﻧﺴﻴﻢ ﺍﺯ ﻏﻨﺎﻯ ﺍﻭ ﺟﻤﻴﻊ ﻋﺎﻟﻢ ﺭﺍ ﺑﻪ َ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٤٣‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١١٥‬‬
‫ﻣﺪﺛﺮ‪ ،‬ﺁﻳﻪ ‪٥١-۵۰‬‬
‫‪٣‬ﺳﻮﺭﻩ ّ ّ‬ ‫‪-‬‬
 ‫ﺹ ‪۳۵‬‬
‫ﻣﻔﺘﺨﺮ ﻧﻤﺎﻳﺪ ﻭ ﻳﮏ ﻗﻄﺮﻩ ﺍﺯ ﺑﺤﺮ ﺟﻮﺩ ﺍﻭ ﻫﻤﻪ ﻫﺴﺘﻰ ﺭﺍ ﺑﻪ‬
‫ﺣﻖ ﺍﺯ‬
‫ﻣﺸﺮﻑ ﻓﺮﻣﺎﻳﺪ‪ .‬ﻭ ﻟﻴﮑﻦ ﭼﻮﻥ ﻣﻘﺼﻮﺩ ﺍﻣﺘﻴﺎﺯ ّ‬
‫ﺣﻴﺎﺕ ﺑﺎﻗﻴﻪ ّ‬
‫ﮐﻞ ﺣﻴﻦ‬
‫ﻇﻞ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ّ‬
‫ﺑﺎﻃﻞ ﻭ ﺷﻤﺲ ﺍﺯ ّ‬
‫ﺍﻟﻌﺰﻩ ﭼﻮﻥ ﻏﻴﺚ ﻫﺎﻃﻞ ﺟﺎﺭﻯ‬
‫ﺭﺏ ّ‬ ‫ﺍﻣﺘﺤﺎﻥ ﻫﺎﻯ ُﻣﻨﺰﻟﻪ ﺍﺯ ﺟﺎﻧﺐ ّ‬
‫‪٥٧‬‬ ‫ﺗﻌﻘﻞ ﺭﻭﺩ ﺍﻣﺮ‬
‫ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻗﺪﺭﻯ ﺩﺭ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﻭ ﻇﻬﻮﺭ ﺍﻳﺸﺎﻥ ّ‬
‫ﺑﺴﻴﺎﺭ ﺑﺮ ﺍﻫﻞ ﺩﻳﺎﺭ ﺳﻬﻞ ﺷﻮﺩ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﺯ ﺍﻓﻌﺎﻝ ﻭ ﺍﻗﻮﺍﻟﻰ‬
‫ﮐﻪ ﻣﺨﺎﻟﻒ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﺍﺳﺖ ﻣﺤﺘﺠﺐ ﻧﻤﻰ ﻣﺎﻧﻨﺪ ﻭ ﻫﻤﻪ‬
‫ﺣﺠﺒﺎﺕ ﺭﺍ ﺑﻪ ﻧﺎﺭ ﺳﺪﺭﻩ ﻋﺮﻓﺎﻥ ﻣﺤﺘﺮﻕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺮ ﻋﺮﺵ‬
‫ﻣﺜﻼ ﻣﻮﺳﻰ ﺑﻦ ﻋﻤﺮﺍﻥ ﮐﻪ‬
‫ً‬ ‫ﺳﮑﻮﻥ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻣﺴﺘﺮﻳﺢ ﺷﻮﻧﺪ‪.‬‬
‫ﺍﻭﻝ ﺍﻣﺮ‪ ،‬ﻗﺒﻞ ﺍﺯ‬
‫ﻣﻌﻈﻢ ﻭ ﺻﺎﺣﺐ ﮐﺘﺎﺏ ﺑﻮﺩ ﺩﺭ ّ‬
‫ﻳﮑﻰ ﺍﺯ ﺍﻧﺒﻴﺎﻯ ّ‬
‫ﺑﻌﺜﺖ‪ ،‬ﺭﻭﺯﻯ ﺩﺭ ﺳﻮﻕ ﻣﻰ ﮔﺬﺷﺖ‪ .‬ﺩﻭ ﻧﻔﺮ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻣﻌﺎﺭﺿﻪ‬
‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻳﮑﻰ ﺍﺯ ﺁﻥ ﺩﻭ ﻧﻔﺲ ﺍﺯ ﻣﻮﺳﻰ ﺍﺳﺘﻤﺪﺍﺩ ﺟﺴﺖ‪ .‬ﺁﻥ‬
‫ﻣﺪﻋﻰ ﺭﺍ ﺑﻘﺘﻞ ﺭﺳﺎﻧﻴﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ‬
‫ﺣﻀﺮﺕ ﺍﻭ ﺭﺍ ﺍﻋﺎﻧﺖ ﻧﻤﻮﺩﻩ ّ‬
‫ﮐﺘﺎﺏ ﻣﺴﻄﻮﺭ ﺍﺳﺖ ﻭ ﺫﮐﺮ ﺗﻔﺼﻴﻞ‪ ،‬ﻣﺎﻳﻪ ﺗﻌﻮﻳﻖ ﻭ ﺗﻌﻄﻴﻞ‬
‫ﻣﻘﺼﻮﺩ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺧﺒﺮ ﺩﺭ ﻣﺪﻳﻨﻪ ﺍﺷﺘﻬﺎﺭ ﻳﺎﻓﺖ ﻭ ﺁﻥ‬
‫ﻧﺺ ﮐﺘﺎﺏ ﺍﺳﺖ‪ .‬ﺗﺎ ﺁﻧﮑﻪ‬
‫ﺣﻀﺮﺕ ﺭﺍ ﺧﻮﻑ ﻏﺎﻟﺐ ﺷﺪ ﭼﻨﺎﻧﭽﻪ ّ‬
‫ﺑﮏ ِ َ ُ ُ َ‬
‫ﻟﻴﻘﺘﻠﻮﮎ"‪ ١‬ﻣﺨﺒﺮ ﺷﺪ ﻭ ﺍﺯ‬ ‫ﺍﻟﻤﻼٔ َ َ ِ ُ َ‬
‫ﻳﺄﺗﻤﺮﻭﻥ ِ َ‬ ‫ﺍﻥ َ‬‫ﺑﻪ ﺧﺒﺮ " ٕ ‪‬‬
‫ﻣﺪﻳﻨﻪ ﺑﻴﺮﻭﻥ ﺗﺸﺮﻳﻒ ﺑﺮﺩﻧﺪ ﻭ ﺩﺭ ﻣﺪﻳﻦ ﺩﺭ ﺧﺪﻣﺖ ﺷﻌﻴﺐ‬
‫ﺑﺮﻳﮥ‬
‫ﺍﻗﺎﻣﻪ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻭ ﺩﺭ ﻣﺮﺍﺟﻌﺖ‪ ،‬ﺩﺭ ﻭﺍﺩﻯ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ّ ّ‬
‫‪ -١‬ﺳﻮﺭﻩ ﻗﺼﺺ‪ ،‬ﺁﻳﻪ ‪٢٠‬‬
 ‫ﺹ ‪۳۶‬‬
‫ﺍﺣﺪﻳﻪ ﺭﺍ ﺍﺯ ﺷﺠﺮﻩ‬
‫ّ‬ ‫ﺗﺠﻠﻰ ﺳﻠﻄﺎﻥ‬
‫ﺳﻴﻨﺎ ﺑﺎﺷﺪ ﻭﺍﺭﺩ ﺷﺪ ﻭ ّ‬
‫ﻏﺮﺑﻴﻪ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩ ﻭ ﻧﺪﺍﻯ ﺟﺎﻧﻔﺰﺍﻯ ﺭﻭﺣﺎﻧﻰ ﺭﺍ ﺍﺯ‬
‫ّ‬ ‫ﺷﺮﻗﻴﻪ ﻭ ﻻ‬
‫ّ‬ ‫ﻻ‬
‫ﺭﺑﺎﻧﻰ ﺍﺳﺘﻤﺎﻉ ﻓﺮﻣﻮﺩ ﻭ ﻣﺄﻣﻮﺭ ﺑﻪ ﻫﺪﺍﻳﺖ ﺍﻧﻔﺲ‬
‫ﻧﺎﺭ ﻣﻮﻗﺪﻩ ّ‬
‫ﻓﺮﻋﻮﻧﻰ ﮔﺸﺖ ﺗﺎ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﻭﺍﺩﻯ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﻧﺠﺎﺕ ﺩﺍﺩﻩ‪ ،‬ﺑﻪ‬
‫ﺻﺤﺮﺍﻫﺎﻯ ﺩﻟﻔﺰﺍﻯ ﺭﻭﺡ ﻭ ﻫﺪﻯ ﻭﺍﺭﺩ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺳﻠﺴﺒﻴﻞ ﺍﻧﻘﻄﺎﻉ‬
‫ﺩﺍﺭﺍﻟﺴﻼﻡ ﻗﺮﺏ‬
‫ّ‬ ‫ِ‬
‫ﺣﻴﺮﺕ ُﺑﻌﺪ ﺑﻪ‬ ‫ﺍﻻﺑﺪﺍﻉ ﺭﺍ ﺍﺯ‬
‫ﺟﻤﻴﻊ ﻣﻦ ﻓﻰ ٕ‬
‫ﺭﺳﺎﻧﺪ‪ .‬ﻭ ﭼﻮﻥ ﺩﺭ ﻣﻨﺰﻝ ﻓﺮﻋﻮﻥ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﺗﺒﻠﻴﻎ ﻧﻤﻮﺩ ﺑﻪ ﺁﻧﭽﻪ‬
‫ﻣﺄﻣﻮﺭ ﺑﻮﺩ ﻓﺮﻋﻮﻥ ﺯﺑﺎﻥ ﺑﻪ ﺑﻰ ﺍﺩﺑﻰ ﮔﺸﻮﺩ ﻭ ﮔﻔﺖ‪ :‬ﺁﻳﺎ ﺗﻮ‬
‫ﺭﺏ‬
‫ﻧﺒﻮﺩﻯ ﮐﻪ ﻗﺘﻞ ﻧﻔﺲ ﻧﻤﻮﺩﻯ ﻭ ﺍﺯ ﮐﺎﻓﺮﺍﻥ ﺷﺪﻯ؟ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ّ‬
‫ﻓﻌﻠﺖ‬
‫ﺍﻟﻌﻈﻤﻪ ﺧﺒﺮ ﺩﺍﺩ ﺍﺯ ﻟﺴﺎﻥ ﻓﺮﻋﻮﻥ ﮐﻪ ﺑﻪ ﻣﻮﺳﻰ ﻋﺮﺽ ﻧﻤﻮﺩ َﻭ َ َ ْ َ‬
‫‪" :‬‬

‫ﻓﻌﻠﺘﻬﺎ ﺍﺫﴽ َﻭ‬

‫ﻗﺎﻝ َ َ ْ ُ‬ ‫ﻣﻦ َ ِ َ‬
‫ﺍﻟﮑﺎﻓﺮﻳﻦ َ َ‬ ‫ﺍﻧﺖ ِ َ‬ ‫ﻓﻌ ْ َ‬
‫ﻠﺖ ﻭ َ ْ َ‬ ‫ﺍﻟﺘﻰ َ َ‬
‫ﻓﻌﻠﺘﮏ ‪‬‬
‫َ ََْ َ‬
‫ﻓﻮﻫﺐ ِﻟﻰ َ ّ‬
‫ﺭﺑﻰ‬ ‫ﺧﻔﺘﮑﻢ َ َ َ َ‬
‫ﻟﻤﺎ ِ ْ ُ ُ‬ ‫ﻓﻔﺮﺭﺕ ِ ْ ُ‬
‫ﻣﻨﮑﻢ َ ‪‬‬ ‫ﺍﻟﻀﺎﻟﻴﻦ َ َ َ ْ ُ‬
‫ﻣﻦ ‪ّ ‬‬‫َﺍﻧﺎ ِ َ‬
‫ﺗﻔﮑﺮ ﺩﺭ ﻓﺘﻨﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ‬
‫ّ‬ ‫ﻣﻦ ُ ْ َ ِ َ‬
‫ﺍﻟﻤﺮﺳﻠﻴﻦ‪١ ".‬ﺣﺎﻝ‬ ‫ﺟﻌﻠﻨﻰ ِ َ‬
‫ﺣﮑﻤﴼ ﻭ َ َ َ َ‬
‫‪ْ ُ ٥٨‬‬
‫ﺑﺪﺍﻳﻊ ﺍﻣﺘﺤﺎﻥ ﻫﺎﻯ ﺍﻭ ﮐﻦ ﮐﻪ ﻧﻔﺴﻰ ﮐﻪ ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﺑﻪ ﻗﺘﻞ ﻧﻔﺲ ﻭ‬
‫ﺧﻮﺩ ﻫﻢ ﺍﻗﺮﺍﺭ ﺑﺮ ﻇﻠﻢ ﻣﻰ ﻧﻤﺎﻳﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ‬
‫ﺍﻗﻞ ﻫﻢ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺩﺭ ﺑﻴﺖ ﻓﺮﻋﻮﻥ ﺗﺮﺑﻴﺖ‬
‫ﺳﻰ ﺳﻨﻪ َﺍﻭ ّ‬
‫ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﻃﻌﺎﻡ ﻭ ﻏﺬﺍﻯ ﺍﻭ ﺑﺰﺭﮒ ﺷﺪﻩ‪ ،‬ﻳﮏ ﻣﺮﺗﺒﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﻣﺎ ﺑﻴﻦ‬
‫ﻋﺒﺎﺩ ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﺑﻪ ﺍﻣﺮ ﻫﺪﺍﻳﺖ ﮐﺒﺮﻯ ﻣﺄﻣﻮﺭ ﻓﺮﻣﻮﺩ‪ .‬ﻭ ﺣﺎﻝ‬
‫ﺁﻧﮑﻪ ﺁﻥ ﺳﻠﻄﺎﻥ ﻣﻘﺘﺪﺭ ﻗﺎﺩﺭ ﺑﺮ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻣﻮﺳﻰ ﺭﺍ ﺍﺯ ﻗﺘﻞ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺷﻌﺮﺍء‪ ،‬ﺁﻳﻪ ‪٢١- ١٩‬‬
 ‫ﺹ ‪۳۷‬‬
‫ﻣﻤﻨﻮﻉ ﻓﺮﻣﺎﻳﺪ ﺗﺎ ﺑﻪ ﺍﻳﻦ ﺍﺳﻢ ﺩﺭ ﺑﻴﻦ ﻋﺒﺎﺩ ﻣﻌﺮﻭﻑ ﻧﺒﺎﺷﺪ ﮐﻪ‬
‫‪٥٩‬‬ ‫ﻋﻠﺖ ﺍﺣﺘﺮﺍﺯ ﻧﻔﻮﺱ ﮔﺮﺩﺩ‪ .‬ﻭ‬
‫ﺳﺒﺐ ﻭﺣﺸﺖ ﻗﻠﻮﺏ ﺷﻮﺩ ﻭ ّ‬
‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺣﺎﻟﺖ ﻣﺮﻳﻢ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎ ﮐﻪ ﺁﻥ ﻃﻠﻌﺖ ﮐﺒﺮﻯ ﺍﺯ‬
‫ﺗﺤﻴﺮ‪ ،‬ﺁﺭﺯﻭﻯ ﻋﺪﻡ ﻓﺮﻣﻮﺩ ﭼﻨﺎﻧﭽﻪ ﻣﺴﺘﻔﺎﺩ ﺍﺯ ﺁﻳﻪ‬
‫ﻋﻈﻤﺖ ﺍﻣﺮ ﻭ ّ‬
‫ﺗﻮﻟﺪ ﻋﻴﺴﻰ‪ ،‬ﻣﺮﻳﻢ ﻧﺎﻟﻪ ﻧﻤﻮﺩ ﻭ ﺑﻪ ﺍﻳﻦ‬
‫ﻣﺒﺎﺭﮐﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺑﻌﺪ ﺍﺯ ّ‬
‫ﻧﺴﻴﴼ‬
‫ﮐﻨﺖ َ ْ َ‬
‫ﻫﺬﺍ َﻭ ُ ْ ُ‬
‫ﻗﺒﻞ َ َ‬ ‫ﻟﻴﺘﻨﻰ ِ ‪‬‬
‫ﻣﺖ َ ْ َ‬ ‫ﮐﻠﻤﻪ ﺯﺑﺎﻥ ﮔﺸﻮﺩ‪َ " :‬ﻳﺎ َ ْ َ ِ‬
‫ﻣﻨﺴﻴﴼ‪ ١".‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﻯ ﮐﺎﺵ ﻣﺮﺩﻩ ﺑﻮﺩﻡ ﻗﺒﻞ ﺍﺯ‬
‫َْ ّ‬
‫ﻇﻬﻮﺭ ﺍﻳﻦ ﺍﻣﺮ ﻭ ﺑﻮﺩﻡ ﺍﺯ ﻓﺮﺍﻣﻮﺵ ﺷﺪﮔﺎﻥ‪ .‬ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ‬
‫ﮐﺒﺪﻫﺎ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﺍﻳﻦ ﺳﺨﻦ ﻣﻰ ﮔﺪﺍﺯﺩ ﻭ ﺭﻭﺍﻥ ﻫﺎ ﻣﻰ ﺭﻳﺰﺩ‪ .‬ﻭ‬
‫ﺍﻳﻦ ﺍﺿﻄﺮﺍﺏ ﻭ ﺣﺰﻥ ﻧﺒﻮﺩ ﻣﮕﺮ ﺍﺯ ﺷﻤﺎﺗﺖ ﺍﻋﺪﺍء ﻭ ﺍﻋﺘﺮﺍﺽ‬
‫ﺗﻔﮑﺮ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﻣﺮﻳﻢ ﭼﻪ ﺟﻮﺍﺏ ﺑﺎ ﻣﺮﺩﻡ‬
‫ّ‬ ‫ﺍﻫﻞ ﮐﻔﺮ ﻭ ﺷﻘﺎ‪ .‬ﺁﺧﺮ‬
‫ﻣﻌﻴﻦ ﻧﺒﺎﺷﺪ ﭼﮕﻮﻧﻪ ﻣﻰ ﺗﻮﺍﻥ ﺑﻪ ﻣﺮﺩﻡ‬
‫ﻣﻰ ﮔﻔﺖ؟ ﻃﻔﻠﻰ ﮐﻪ ﭘﺪﺭ ﺍﻭ ّ‬
‫ﻣﻌﻴﻦ ﻧﻤﻮﺩ ﮐﻪ ﺍﻳﻦ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺍﺳﺖ؟ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺁﻥ‬
‫ّ‬
‫ﻣﺨﺪﺭﻩ ﺑﻘﺎ ﺁﻥ ﻃﻔﻞ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺑﻪ ﻣﻨﺰﻝ ﻣﺮﺍﺟﻌﺖ ﻓﺮﻣﻮﺩ‪ .‬ﺗﺎ‬
‫ّ‬
‫ﻫﺎﺭﻭﻥ َﻣﺎ َﮐﺎﻥ َ ُ ِ‬
‫ﺍﺑﻮﮎ‬ ‫ﺍﺧﺖ َ ُ َ‬
‫ﭼﺸﻢ ﻗﻮﻡ ﺑﺮ ﺍﻭ ﺍﻓﺘﺎﺩ ﮔﻔﺘﻨﺪ‪َ " :‬ﻳﺎ ُ ْ َ‬
‫ﺍﻣﮏ َ ِ ّ‬
‫ﺑﻐﻴﴼ‪ ٢".‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻯ‬ ‫ﮐﺎﻧﺖ ُ ‪ِ ‬‬
‫ﺍﻣﺮﺍ َﺳﻮ‪َ ‬ﻭ َﻣﺎ َ َ ْ‬
‫ٕ ََ‬
‫ﺧﻮﺍﻫﺮ ﻫﺎﺭﻭﻥ‪ ،‬ﻧﺒﻮﺩ ﭘﺪﺭ ﺗﻮ ﻣﺮﺩ ﺑﺪﻯ ﻭ ﻧﺒﻮﺩ ﻣﺎﺩﺭ ﺗﻮ ﺑﺪﮐﺎﺭ‪.‬‬
‫‪٦٠‬‬ ‫ﺣﺎﻝ ﻧﺎﻇﺮ ﺑﻪ ﺍﻳﻦ ﻓﺘﻨﻪ ﮐﺒﺮﻯ ﻭ ﺍﻣﺘﺤﺎﻥ ﺍﻋﻈﻢ ﺷﻮﻳﺪ‪ .‬ﻭ ﺍﺯ ﻫﻤﻪ‬
‫ﮔﺬﺷﺘﻪ‪ ،‬ﻫﻤﺎﻥ ﺟﻮﻫﺮ ﺭﻭﺡ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﻗﻮﻡ ﺑﻪ ﻧﺴﺒﺖ ﺑﻰ ﭘﺪﺭﻯ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﻣﺮﻳﻢ‪ ،‬ﺁﻳﻪ ‪٢٨‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻣﺮﻳﻢ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬
 ‫ﺹ ‪۳۸‬‬
‫ﮐﻞ‬
‫ﺣﺠﺖ ﺧﻮﺩ ﻧﻤﻮﺩ ﺑﺮ ّ‬
‫ﻣﻌﺮﻭﻑ ﺑﻮﺩﻩ ﺍﻭ ﺭﺍ ﭘﻴﻐﻤﺒﺮﻯ ﺑﺨﺸﻴﺪ ﻭ ّ‬
‫ﺍﻫﻞ ﺳﻤﺎﻭﺍﺕ ﻭ ﺍﺭﺽ‪ .‬ﺣﺎﻝ ﻣﺸﺎﻫﺪﻩ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﭼﻘﺪﺭ ﺍﻣﻮﺭ‬ ‫‪٦١‬‬
‫ﻣﻈﺎﻫﺮ ﻇﻬﻮﺭ ﻣﻐﺎﻳﺮ ﻧﻔﺲ ﻭ ﻫﻮﺍﻯ ﻋﺒﺎﺩ ﺍﺯ ﺳﻠﻄﺎﻥ ﺍﻳﺠﺎﺩ ﻇﺎﻫﺮ‬
‫ﻣﻄﻠﻊ ﺷﻮﻯ ﺑﻪ ﻣﻘﺼﻮﺩ ﺁﻥ‬
‫ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﭼﻮﻥ ﺑﺮ ﺍﻳﻦ ﺟﻮﺍﻫﺮ ﺍﺳﺮﺍﺭ ّ‬
‫ﺍﻃﻼﻉ ﻳﺎﺑﻰ ﻭ ﺍﻗﻮﺍﻝ ﻭ ﺍﻓﻌﺎﻝ ﺁﻥ ﻣﻠﻴﮏ ﺑﺎ ﺍﻗﺘﺪﺍﺭ ﺭﺍ ﻣﺜﻞ ﻫﻢ‬
‫ﻧﮕﺎﺭ ّ‬
‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻰ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺁﻧﭽﻪ ﺩﺭ ﺍﻓﻌﺎﻝ ﺍﻭ ﻣﺸﺎﻫﺪﻩ ﺷﻮﺩ ﺩﺭ‬
‫ﮐﻠﻤﺎﺕ ﺍﻭ ﻫﻢ ﻣﻼﺣﻈﻪ ﮔﺮﺩﺩ ﻭ ﻫﺮﭼﻪ ﺩﺭ ﮐﻠﻤﺎﺕ ﺍﻭ ﻣﻼﺣﻈﻪ‬
‫ﮔﺮﺩﺩ ﺩﺭ ﺍﻓﻌﺎﻝ ﺍﻭ ﺑﻪ ﻧﻈﺮ ﺁﻳﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺍﻓﻌﺎﻝ ﻭ ﺍﻗﻮﺍﻝ‬
‫ﻓﺠﺎﺭ ﻭ ﺩﺭ ﺑﺎﻃﻦ ﺭﺣﻤﺖ ﺍﻧﺪ ﺑﺮﺍﻯ‬
‫ﺩﺭ ﻇﺎﻫﺮ ﻧﻘﻤﺖﺍﻧﺪ ﺑﺮﺍﻯ ّ‬
‫ﻣﻨﺰﻟﻪ ﺍﺯ ﺳﻤﺎء‬
‫ﺍﺑﺮﺍﺭ‪ .‬ﺍﮔﺮ ﺑﻪ ﺩﻳﺪﻩ ﻗﻠﺐ ﻣﻼﺣﻈﻪ ﺭﻭﺩ ﮐﻠﻤﺎﺕ ُ َ‬
‫ﻣﺸﻴﺖ ﺑﺎ ﺍﻣﻮﺭ ُﻣﻈﻬﺮﻩ ﺍﺯ ﻣﻠﮑﻮﺕ ﻗﺪﺭﺕ ﻳﮏ ﺷﻰء ﻣﺸﺎﻫﺪﻩ ﺷﻮﺩ‬
‫ّ‬
‫ﻭ ﺑﺮ ﻳﮏ ﻗﺴﻢ ﺍﺩﺭﺍﮎ ﮔﺮﺩﺩ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ ﺷﺪ‪ .‬ﺣﺎﻝ ﺍﻯ ﺑﺮﺍﺩﺭ‬ ‫‪٦٢‬‬
‫ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ ﻋﻬﺪ ﭼﻨﻴﻦ ﺍﻣﻮﺭﻯ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﭼﻨﻴﻦ‬
‫ﻣﺮﺑﻰ ﻭﺟﻮﺩ ﻭ‬
‫ﺣﮑﺎﻳﺖ ﺑﺮﻭﺯ ﻧﻤﺎﻳﺪ ﭼﻪ ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮﺩ؟ ﻗﺴﻢ ﺑﻪ ّ‬
‫ﺗﮑﻠﻢ ﺣﮑﻢ ﺑﺮ ﮐﻔﺮ ﻭ ﺍﻣﺮ ﺑﺮ ﻗﺘﻞ‬
‫ﻣﻨﺰﻝ ﮐﻠﻤﺎﺕ ﮐﻪ ﺩﺭ ﺣﻴﻦ‪ ،‬ﺑﻰ ّ‬
‫ُ ِ‬
‫ﻧﻤﺎﻳﻨﺪ‪ .‬ﮐﺠﺎ ﮔﻮﺵ ﻣﻰ ﺩﻫﻨﺪ ﮐﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﻋﻴﺴﻰ ﺍﺯ ﻧﻔﺨﻪ‬
‫ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﻳﺎ ﻣﻮﺳﻰ ﺍﺯ ﺍﻣﺮ ﻣﺒﺮﻡ ﻣﺄﻣﻮﺭ ﮔﺸﺘﻪ‪.‬‬
‫ﺍﮔﺮ ﺻﺪ ﻫﺰﺍﺭ ﺧﺮﻭﺵ ﺑﺮ ﺁﺭﻯ ﺑﻪ ﮔﻮﺵ ﺍﺣﺪﻯ ﻧﺮﻭﺩ ﮐﻪ ﺑﻰ ﭘﺪﺭﻯ‬
‫ﺍﻧﺎ ﺍ‪‬‬
‫ﺍﻧﻰ َ َ‬
‫ﻣﺒﻌﻮﺙ ﺑﻪ ﺭﺳﺎﻟﺖ ﮔﺸﺘﻪ ﻭ ﻳﺎ ﻗﺎﺗﻠﻰ ﺍﺯ ﺷﺠﺮﻩ ﻧﺎﺭ‪ّ ٕ ،‬‬
‫ﺁﻭﺭﺩﻩ‪ .‬ﭼﺸﻢ ﺍﻧﺼﺎﻑ ﺍﮔﺮ ﺑﺎﺯ ﺷﻮﺩ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﺸﻬﻮﺩ‬ ‫‪٦٣‬‬
 ‫ﺹ ‪۳۹‬‬
‫ﻣﻰ ﮔﺮﺩﺩ ﮐﻪ ُﻣﻈﻬﺮ ﻫﻤﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﻭ ﻧﺘﻴﺠﻪ ﻫﻤﻪ ﺍﻟﻴﻮﻡ ﻇﺎﻫﺮ‬
‫ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺍﻣﻮﺭ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﻭﺍﻗﻊ ﻧﺸﺪﻩ ﺑﺎ‬
‫ﻣﺘﻤﺴﮏ ﺑﻪ ﻇﻨﻮﻧﺎﺕ ﺍﻧﻔﺲ ﻣﺮﺩﻭﺩﻩ ﺷﺪﻩ‪ ،‬ﭼﻪ‬
‫ّ‬ ‫ﻭﺟﻮﺩ ﺍﻳﻦ‬
‫ﻧﺴﺒﺖ ﻫﺎ ﮐﻪ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﭼﻪ ﺑﻼﻳﺎ ﮐﻪ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ ﮐﻪ ﺩﺭ‬
‫‪٦٤‬‬ ‫ﺍﺑﺪﺍﻉ ﺷﺒﻪ ﺁﻥ ﺑﻪ ﻇﻬﻮﺭ ﻧﻴﺎﻣﺪﻩ‪ .‬ﺍ‪ ‬ﺍﮐﺒﺮ‪ ،‬ﺑﻴﺎﻥ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ‬
‫ﺭﺳﻴﺪ ﺭﺍﺋﺤﻪ ﺭﻭﺣﺎﻧﻰ ﺍﺯ ﺻﺒﺢ ﺻﻤﺪﺍﻧﻰ ﻣﺮﻭﺭ ﻧﻤﻮﺩ ﻭ ﺻﺒﺎﻯ‬
‫ﺻﺒﺤﮕﺎﻫﻰ ﺍﺯ ﻣﺪﻳﻨﻪ ﺳﺒﺎﻯ ﻻﻳﺰﺍﻟﻰ ﻭﺯﻳﺪ ﻭ ﺍﺷﺎﺭﺗﺶ ﺟﺎﻥ ﺭﺍ‬
‫ﺑﺸﺎﺭﺕ ﺗﺎﺯﻩ ﺑﺨﺸﻴﺪ ﻭ ﺭﻭﺡ ﺭﺍ ﻓﺘﻮﺣﻰ ﺑﻰ ﺍﻧﺪﺍﺯﻩ‪ .‬ﺑﺴﺎﻁ ﺟﺪﻳﺪﻯ‬
‫ﻣﺒﺴﻮﻁ ﻧﻤﻮﺩ ﻭ ﺍﺭﻣﻐﺎﻥ ﺑﻰ ﺷﻤﺎﺭ ﺑﻰ ﮐﺮﺍﻥ ﺍﺯ ﺁﻥ ﻳﺎﺭ ﺑﻰ ﻧﺸﺎﻥ ﺁﻭﺭﺩ‬
‫ﻗﺪ ﻟﻄﻴﻔﺶ ﺑﺴﻰ ﻗﺎﺻﺮ ﺍﺳﺖ ﻭ ﺭﺩﺍء ﺑﻴﺎﻥ‬
‫ﮐﻪ ﺧﻠﻌﺖ ﺫﮐﺮ ﺍﺯ ّ‬
‫ﺍﺯ ﻗﺎﻣﺖ ﻣﻨﻴﺮﺵ ﺑﺲ ﮐﻮﺗﺎﻩ‪ .‬ﺑﻰ ﻟﻔﻆ ﺭﻣﺰ ﻣﻌﺎﻧﻰ ﮐﺸﻒ ﻣﻰ ﻧﻤﺎﻳﺪ‬
‫ﻭ ﺑﻰ ﻟﺴﺎﻥ ﺍﺳﺮﺍﺭ ﺗﺒﻴﺎﻥ ﻣﻰ ﮔﻮﻳﺪ ﻭ ﺑﻠﺒﻞ ﻫﺎﻯ ﺷﺎﺧﺴﺎﺭ ﻫﺠﺮ ﻭ‬
‫ﻓﺮﺍﻕ ﺭﺍ ﻧﺎﻟﻪ ﻭ ﺍﻓﻐﺎﻥ ﻣﻰ ﺁﻣﻮﺯﺩ ﻭ ﻗﺎﻋﺪﻩ ﻭ ﺭﺳﻮﻡ ﻋﺸﻖ ﻭ ﻋﺎﺷﻘﻰ‬
‫ﻭ ﺭﻣﺰ ﺩﻟﺪﺍﺩﮔﻰ ﺗﻌﻠﻴﻢ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﮔﻞ ﻫﺎﻯ ﺑﺪﻳﻊ ﺭﺿﻮﺍﻥ ﻗﺮﺏ ﻭ‬
‫ﻭﺻﺎﻝ ﺭﺍ ﺭﺳﻢ ﺩﻟﺒﺮﻯ ﻭ ﺁﺩﺍﺏ ﻋﺸﻮﻩ ﮔﺮﻯ ﺗﻠﻘﻴﻦ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ‬
‫ﺍﺳﺮﺍﺭ ﺣﻘﺎﻳﻖ ﺑﺮ ﺷﻘﺎﻳﻖ ﺑﺴﺘﺎﻥ ﻋﺸﻖ ﻣﻰ ﺑﺨﺸﺪ ﻭ ﺩﻗﺎﻳﻖ ﺭﻣﻮﺯ‬
‫ﻋﺸﺎﻕ ﻭﺩﻳﻌﻪ ﻣﻰ ﮔﺬﺍﺭﺩ‪ .‬ﺑﻪ ﻗﺴﻤﻰ‬
‫ﻭ ﺭﻗﺎﻳﻖ ﺁﻥ ﺭﺍ ﺩﺭ ﺻﺪﺭ ّ‬
‫ﻋﻨﺎﻳﺖ ﺩﺭ ﺍﻳﻦ ﺳﺎﻋﺖ ﻓﺮﻣﻮﺩﻩ ﮐﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺑﻪ ﻏﺎﻳﺖ‬
‫ﺫﺭﻩ ﺭﺍ ﻃﺮﺍﺯ‬
‫ﺣﺴﺮﺕ ﻣﻰ ﺑﺮﺩ‪ .‬ﻗﻄﺮﻩ ﺭﺍ ﺍﻣﻮﺍﺝ ﺑﺤﺮﻯ ﺩﺍﺩﻩ ﻭ ّ‬
‫ﺟﻌﻞ‬
‫ﺧﻮﺭﺷﻴﺪﻯ ﻋﻨﺎﻳﺖ ﻧﻤﻮﺩﻩ‪ .‬ﺍﻟﻄﺎﻑ ﺑﻪ ﻣﻘﺎﻣﻰ ﺭﺳﻴﺪﻩ ﮐﻪ ُ َ‬
 ‫ﺹ ‪٤٠‬‬
‫ﻣﻘﺮ ﮔﺰﻳﺪﻩ‪.‬‬
‫ﺧﻔﺎﺵ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻓﺘﺎﺏ ّ‬
‫ﻗﺼﺪ ﻧﺎﻓﻪ ﻣﺸﮏ ﻧﻤﻮﺩﻩ ﻭ ّ‬
‫ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺑﻪ ﻧﻔﺨﻪ ﺣﻴﺎﺕ ﺍﺯ ﻗﺒﻮﺭ ﺟﺴﺪ ﻣﺒﻌﻮﺙ ﻧﻤﻮﺩﻩ ﻭ‬
‫ﺟﺎﻫﻼﻥ ﺭﺍ ﺑﺮ ﺻﺪﺭ ﻋﻠﻢ ﻣﻨﺰﻝ ﺩﺍﺩﻩ ﻭ ﻇﺎﻟﻤﺎﻥ ﺭﺍ ﺑﺮ ﻓﺮﺍﺯ ﻋﺪﻝ‬
‫ﻣﻌﻴﻦ ﻧﻤﻮﺩﻩ‪ .‬ﻭ ﻋﺎﻟﻢ ﻫﺴﺘﻰ ﺑﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﻋﻨﺎﻳﺎﺕ ﺣﺎﻣﻠﻪ‬
‫ﻣﺤﻞ ّ‬
‫ّ‬ ‫‪٦٥‬‬
‫ﮔﺸﺘﻪ‪ ،‬ﺗﺎ ﮐﻰ ﺍﺛﺮ ﺍﻳﻦ ﻋﻨﺎﻳﺖ ﻏﻴﺒﻰ ﺩﺭ ﺧﺎﮐﺪﺍﻥ ﺗﺮﺍﺑﻰ ﻇﺎﻫﺮ‬
‫ﺷﻮﺩ ﻭ ﺗﺸﻨﮕﺎﻥ ﺍﺯ ﭘﺎ ﺍﻓﺘﺎﺩﻩ ﺭﺍ ﺑﻪ ﮐﻮﺛﺮ ﺯﻻﻝ ﻣﺤﺒﻮﺏ ﺭﺳﺎﻧﺪ ﻭ‬
‫ﮔﻤﮕﺸﺘﮕﺎﻥ ﺻﺤﺮﺍﻯ ُﺑﻌﺪ ﻭ ﻧﻴﺴﺘﻰ ﺭﺍ ﺑﻪ ﺳﺮﺍﺩﻕ ﻗﺮﺏ ﻭ ﻫﺴﺘﻰ‬
‫ﺣﺒﻪ ﻫﺎﻯ ﻗﺪﺱ‬
‫ﻣﻌﺸﻮﻕ ﻓﺎﺋﺰ ﮔﺮﺩﺍﻧﺪ ﻭ ﺩﺭ ﺍﺭﺽ ﻗﻠﻮﺏ ﮐﻪ ﺍﻳﻦ ّ‬
‫ﺍﻧﺒﺎﺕ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺭﻳﺎﺽ ﻧﻔﻮﺱ ﮐﻪ ﺷﻘﺎﻳﻖ ﻫﺎﻯ ﺣﻘﺎﻳﻖ ﻏﻴﺒﻰ‬
‫ﺣﺐ ﻣﺸﺘﻌﻞ‬
‫ّ‬ ‫ﺑﺸﮑﻔﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻧﻪ ﭼﻨﺎﻥ ﺳﺪﺭﻩ ﻋﺸﻖ ﺩﺭ ﺳﻴﻨﺎﻯ‬
‫ﺷﺪﻩ ﮐﻪ ﺑﻪ ﺁﺏ ﻫﺎﻯ ﺑﻴﺎﻥ ﺍﻓﺴﺮﺩﻩ ﮔﺮﺩﺩ ﻭ ﻳﺎ ﺍﺗﻤﺎﻡ ﭘﺬﻳﺮﺩ‪ .‬ﻋﻄﺶ‬
‫ﺍﻳﻦ ﺣﻮﺕ ﺭﺍ ﺑﺤﻮﺭ ﻧﻨﺸﺎﻧﺪ ﻭ ﺍﻳﻦ ﺳﻤﻨﺪﺭ ﻧﺎﺭﻯ ﺟﺰ ﺩﺭ ﻧﺎﺭ ﺭﻭﻯ‬
‫ﻣﻘﺮ ﻧﮕﺰﻳﻨﺪ‪ .‬ﭘﺲ ﺍﻯ ﺑﺮﺍﺩﺭ‪ ،‬ﺳﺮﺍﺝ ﺭﻭﺡ ﺭﺍ ﺩﺭ ﻣﺸﮑﺎﺕ‬
‫ﻳﺎﺭ ّ‬
‫ﻗﻠﺐ ﺑﻪ ُﺩﻫﻦ ﺣﮑﻤﺖ ﺑﺮ ﺍﻓﺮﻭﺯ ﻭ ﺑﻪ ﺯﺟﺎﺝ ﻋﻘﻞ ﺣﻔﻈﺶ ﻧﻤﺎ ﺗﺎ‬
‫ﻧﻔﺲ ﻫﺎﻯ ﺍﻧﻔﺲ ﻣﺸﺮﮐﻪ ﺁﻥ ﺭﺍ ﺧﺎﻣﻮﺵ ﻧﮑﻨﺪ ﻭ ﺍﺯ ﻧﻮﺭ ﺑﺎﺯ‬
‫ََ‬
‫ﺍﻟﺒﻴﺎﻥ ِﻣﻦ َ ِ‬
‫ﺍﻧﻮﺍﺭ ُﺷﻤﻮﺱ‬ ‫ﺍﻓﻖ َﺳﻤﺎ‪ِ َ ‬‬
‫ﻧﻮﺭﻧﺎ ُ ُ َ‬ ‫ﻧﺪﺍﺭﺩ‪َ ِ َ .‬‬
‫ﮐﺬﻟﮏ َ ‪‬‬
‫ﺗﮑﻮﻥ ِﻣﻦ ‪‬‬
‫ﺍﻟﺬﻳﻦ‬ ‫ﺍﻟﻌﺮﻓﺎﻥ ِ َ ‪‬‬
‫ﻟﻴﻄﻤﺌﻦ ﺑﻬﺎ َ ُ َ‬
‫ﻗﻠﺒﮏ َﻭ َ ُ َ‬ ‫ﮑﻤﺔ َﻭ ِ ِ‬
‫ﺍﻟﺤ ْ َ ِ‬
‫ِ‬
‫ﺭﺑﻬﻢ‬ ‫ﺍﻻﻳﻘﺎﻥ ِﻓﻰ َﻫﻮﺍء َ َ ّ ِ‬
‫ﻣﺤﺒﺔ َ ‪ِ ‬‬ ‫ﺑﺎﺟﻨﺤﺔ ٕ ِ‬
‫ﻃﺎﺭﻭﺍ ِ َ ْ ِ َ ِ‬
‫ُ‬
‫ﺗﻈﻬﺮ‬ ‫ﺍﻟﺮﺣﻤﻦ‪ .‬ﻭ ﻗﻮﻟﻪ ‪ٍ  َ " :‬‬
‫ﺣﻴﻨ‪‬ﺬ َ َ ُ‬ ‫‪‬‬ ‫‪٦٦‬‬

‫ﺍﻻﻧﺴﺎﻥ ِﻓﻰ ‪‬‬

‫ﺍﻟﺴﻤﺎء‪ ".‬ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﻌﺪ ﺍﺯ ﮐﺴﻮﻑ‬ ‫ِ‬ ‫ﺍﺑﻦ ٕ‬
‫ﻋﻼﻣﺔ ِ‬
‫َ َ ُ‬
‫ﺍﻟﻬﻴﻪ ﻭ ﺳﻘﻮﻁ ﻧﺠﻮﻡ ﺍﺣﮑﺎﻡ ﻣﺜﺒﺘﻪ ﻭ ﺧﺴﻮﻑ ﻗﻤﺮ‬
‫ﺷﻤﺲ ﻣﻌﺎﺭﻑ ّ‬
 ‫ﺹ ‪٤١‬‬
‫ﻣﺮﺑﻰ ﻋﺒﺎﺩ ﺍﺳﺖ ﻭ ﺍﻧﻌﺪﺍﻡ ﺍﻋﻼﻡ ﻫﺪﺍﻳﺖ ﻭ ﻓﻼﺡ ﻭ‬
‫ﻋﻠﻢ ﮐﻪ ّ‬
‫ﻇﻠﻤﺖ ﺻﺒﺢ ﺻﺪﻕ ﻭ ﺻﻼﺡ‪ ،‬ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻋﻼﻣﺖ ﺍﺑﻦ‬
‫ﺍﻻﻧﺴﺎﻥ ﺩﺭ ﺁﺳﻤﺎﻥ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻤﺎء‪ ،‬ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﺍﺳﺖ ﮐﻪ‬
‫ﻓﻠﮏ ﺳﻤﺎﻭﺍﺕ ﻣﻌﺪﻟﺖ ﻭ ﺟﺮﻳﺎﻥ ُﻓﻠﮏ ﻫﺪﺍﻳﺖ ﺑﺮ‬
‫ﻗﺮﻳﺐ ﻇﻬﻮﺭ ﺁﻥ َ َ‬
‫ﺑﺤﺮ ﻋﻈﻤﺖ‪ ،‬ﺩﺭ ﺁﺳﻤﺎﻥ ﻧﺠﻤﻰ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﭘﻴﺪﺍ ﻣﻰ ﺷﻮﺩ ﮐﻪ‬
‫ﻧﻴﺮ ﺍﻋﻈﻢ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬
‫ﻣﺒﺸﺮ ﺍﺳﺖ ﺧﻠﻖ ﺳﻤﺎﻭﺍﺕ ﺭﺍ ﺑﻪ ﻇﻬﻮﺭ ﺁﻥ ّ‬
‫ّ‬
‫ﻣﺒﺸﺮ ﺍﺳﺖ ﺍﻫﻞ ﺍﺭﺽ‬
‫ﺩﺭ ﺁﺳﻤﺎﻥ ﻣﻌﻨﻰ ﻧﺠﻤﻰ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﮐﻪ ّ‬
‫ﺭﺍ ﺑﻪ ﺁﻥ ﻓﺠﺮ ﺍﻗﻮﻡ ﺍﮐﺮﻡ‪ .‬ﻭ ﺍﻳﻦ ﺩﻭ ﻋﻼﻣﺖ ﺩﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﻭ‬
‫ﺳﻤﺎء ﺑﺎﻃﻨﻪ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﻫﺮ ﻧﺒﻲ ﻇﺎﻫﺮ ﮔﺸﺘﻪ ﭼﻨﺎﻧﭽﻪ‬
‫ّ‬
‫‪٦٧‬‬ ‫ﺍﻟﺮﺣﻤﻦ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﺁﻥ ﺣﻀﺮﺕ‪،‬‬
‫ﺷﻨﻴﺪﻩﺍﻧﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺧﻠﻴﻞ ّ‬
‫ﮐﻬﻨﻪ ﺭﺍ ﺧﻮﺍﺳﺖ‪ .‬ﺍﺧﺒﺎﺭ ﺩﺍﺩﻧﺪ ﺑﺮ ﻃﻠﻮﻉ‬
‫ﻧﻤﺮﻭﺩ ﺧﻮﺍﺑﻰ ﺩﻳﺪ ﻭ َ َ‬
‫ﻧﺠﻤﻰ ﺩﺭ ﺳﻤﺎء‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺷﺨﺼﻰ ﺩﺭ ﺍﺭﺽ ﻇﺎﻫﺮ ﺷﺪ ﮐﻪ ﻣﺮﺩﻡ‬
‫‪٦٨‬‬ ‫ﺭﺍ ﺑﺸﺎﺭﺕ ﻣﻰ ﺩﺍﺩ ﺑﻪ ﻇﻬﻮﺭ ﺁﻥ ﺣﻀﺮﺕ‪ .‬ﻭ ﺑﻌﺪ ﺍﺯ ﺍﻭ ﺣﮑﺎﻳﺖ‬
‫ﮐﻬﻨﻪ ﺁﻥ ﺯﻣﺎﻥ ﻓﺮﻋﻮﻥ ﺭﺍ ﺧﺒﺮ ﺩﺍﺩﻧﺪ ﮐﻪ‬
‫ﮐﻠﻴﻢ ﺍ‪ ‬ﺑﻮﺩ ﮐﻪ َ َ َ‬
‫ﺩﺍﻝ ﺍﺳﺖ ﺑﺮ ﺍﻧﻌﻘﺎﺩ ﻧﻄﻔﻪ ﺍﻯ ﮐﻪ‬
‫ﮐﻮﮐﺒﻰ ﺩﺭ ﺳﻤﺎء ﻃﺎﻟﻊ ﺷﺪﻩ ﮐﻪ ّ‬
‫ﻫﻼﮎ ﺗﻮ ﻭ ﻗﻮﻡ ﺗﻮ ﺑﺮ ﺩﺳﺖ ﺍﻭﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻋﺎﻟﻤﻰ ﭘﻴﺪﺍ ﺷﺪ‬
‫ﺗﺴﻠﻰ ﻣﻰ ﻓﺮﻣﻮﺩ ﻭ‬
‫ﮐﻪ ﺷﺐ ﻫﺎ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺑﺸﺎﺭﺕ ﻭ ّ‬
‫ﺍﻃﻤﻴﻨﺎﻥ ﻣﻰ ﺩﺍﺩ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﮐﺘﺐ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﺗﻔﺼﻴﻞ‬
‫ﺍﻳﻦ ﺍﻣﻮﺭ ﺫﮐﺮ ﺷﻮﺩ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﮐﺘﺎﺑﻰ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ‬
‫ﺩﻭﺳﺖ ﻧﺪﺍﺭﻡ ﺣﮑﺎﻳﺎﺕ ﻭﺍﻗﻌﻪ ﻗﺒﻞ ﺭﺍ ﺫﮐﺮ ﻧﻤﺎﻳﻢ‪ .‬ﻭ ﺧﺪﺍ ﺷﺎﻫﺪ‬
 ‫ﺹ ‪٤٢‬‬
‫ﺣﺎﻝ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺑﻴﺎﻥ ﻫﻢ ﮐﻪ ﻣﻰ ﺷﻮﺩ ﻧﻴﺴﺖ ﻣﮕﺮ ﺍﺯ ﮐﻤﺎﻝ‬
‫ﺣﺐ ﺑﻪ ﺁﻥ ﺟﻨﺎﺏ ﮐﻪ ﺷﺎﻳﺪ ﺟﻤﻌﻰ ﻓﻘﺮﺍﻯ ﺍﺭﺽ ﺑﺮ ﺷﺎﻃﻰ ﻏﻨﺎ‬
‫ّ‬
‫ﻭﺍﺭﺩ ﺷﻮﻧﺪ ﻭ ﻳﺎ ﮔﺮﻭﻫﻰ ﺍﺯ ﺟﺎﻫﻼﻥ ﺑﺮ ﺑﺤﺮ ﻋﻠﻢ ﻭﺍﺭﺩ ﮔﺮﺩﻧﺪ ﻭ‬
‫ﻳﺎ ﺗﺸﻨﮕﺎﻥ ﻣﻌﺮﻓﺖ ﺑﺮ ﺳﻠﺴﺒﻴﻞ ﺣﮑﻤﺖ ﻭﺍﺻﻞ ﺁﻳﻨﺪ‪ .‬ﻭ ٕﺍﻻّ ﺍﻳﻦ‬
‫ﻋﺒﺪ ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻻﺕ ﺭﺍ ﺫﻧﺒﻰ ﻋﻈﻴﻢ ﻣﻰ ﺩﺍﻧﻢ ﻭ ﻋﺼﻴﺎﻧﻰ‬
‫‪٦٩‬‬ ‫ﮐﺒﻴﺮ ﻣﻰ ﺷﻤﺮﻡ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻧﺰﺩﻳﮏ ﻇﻬﻮﺭ ﻋﻴﺴﻰ ﺷﺪ‪ ،‬ﭼﻨﺪ ﻧﻔﺮ‬
‫ﺍﻃﻼﻉ ﻳﺎﻓﺘﻨﺪ ﺑﺮ ﻇﻬﻮﺭ ﻧﺠﻢ ﻋﻴﺴﻰ ﺩﺭ ﺳﻤﺎء‪ ،‬ﺑﻪ‬
‫ﺍﺯ ﻣﺠﻮﺱ ﮐﻪ ّ‬
‫ﻣﻘﺮ ﺳﻠﻄﻨﺖ‬
‫ﺍﺛﺮ ﺁﻥ ﻧﺠﻢ ﺁﻣﺪﻧﺪ ﺗﺎ ﺩﺍﺧﻞ ﺷﺪﻧﺪ ﺑﻪ ﺷﻬﺮﻯ ﮐﻪ ّ‬
‫ﺗﺼﺮﻑ‬
‫ّ‬ ‫ﺍﻳﺎﻡ ﺳﻠﻄﻨﺖ ﺁﻥ ﻣﻤﺎﻟﮏ ﺩﺭ ﻗﺒﻀﻪ‬
‫ﻫﻴﺮﻭﺩﺱ ﺑﻮﺩ‪ .‬ﻭ ﺩﺭ ﺁﻥ ّ‬
‫ﻻﻧﺎ َﻗﺪ ‪٧٠‬‬
‫ﺍﻟﻴﻬﻮﺩ؟ َ ّ‬ ‫ﺍﻟﻤﻮﻟﻮﺩ َ ِ ُ‬
‫ﻣﻠﮏ َ‬ ‫ُ‬ ‫ﻫﻮ‬
‫ﺍﻳﻦ ُ َ‬
‫ﺍﻭ ﺑﻮﺩ‪ .‬ﻭ ﮐﺎﻧﻮﺍ ﻗﺎﺋﻠﻴﻦ‪َ َ " :‬‬
‫ﺗﻔﺤﺺ‬ ‫ﻭﻭﺍﻓﻴﻨﺎ ِ َ ُ َ‬
‫ﻟﻨﺴﺠﺪ َﻟﻪ‪ ١".‬ﻭ ﺑﻌﺪ ﺍﺯ ّ‬ ‫ﻧﺠﻤﻪ ِﻓﻰ َ ِ ِ‬
‫ﺍﻟﻤﺸﺮﻕ َ َ‬ ‫ﺭﺍﻳﻨﺎ َ َ ُ‬
‫ََ‬
‫ﻣﺘﻮﻟﺪ ﺷﺪ‪ .‬ﺍﻳﻦ‬
‫ّ‬ ‫ﺍﻟﻠﺤﻢ ﻳﻬﻮﺩﺍ ﺁﻥ ﻃﻔﻞ‬
‫ﻣﻌﻠﻮﻡ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺑﻴﺖ ّ‬
‫ﻋﻼﻣﺖ ﺩﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ‪ .‬ﻭ ﻋﻼﻣﺖ ﺩﺭ ﺳﻤﺎء ﺑﺎﻃﻨﻪ ﮐﻪ ﺳﻤﺎء‬
‫ﺯﮐﺮﻳﺎ ﺑﻮﺩ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ‬
‫ّ‬ ‫ﻋﻠﻢ ﻭ ﻣﻌﺎﻧﻰ ﺑﺎﺷﺪ ﻇﻬﻮﺭ ﻳﺤﻴﻰ ﺑﻦ‬
‫ﺍﻥ‬
‫‪‬‬
‫‪" :‬‬
‫ﺑﺸﺎﺭﺕ ﻣﻰ ﺩﺍﺩ ﺑﻪ ﻇﻬﻮﺭ ﺁﻥ ﺣﻀﺮﺕ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‬
‫ﺣﺼﻮﺭﴽ‪٢ ".‬‬
‫ﺳﻴﺪﴽ ﻭ َ ُ‬ ‫ﺑﮑﻠﻤﺔ ِ َ‬
‫ﻣﻦ ﺍ‪ ‬ﻭ َ ‪‬‬ ‫ﻣﺼﺪﻗﴼ ِ َ ِ َ ٍ‬
‫ﺑﻴﺤﻴﻰ ُ َ ‪‬‬
‫ﻳﺒﺸﺮﮎ ِ َ‬
‫ﺍ‪َ ُ  َ ُ َ‬‬
‫ﻣﺒﺸﺮ ﺑﻪ‬
‫ﻣﻘﺼﻮﺩ ﺍﺯ ﮐﻠﻤﻪ‪ ،‬ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺍﺳﺖ ﮐﻪ ﻳﺤﻴﻰ ّ‬
‫ﮐﺎﻥ‬
‫َ‬
‫‪" :‬‬
‫ﻇﻬﻮﺭ ﺍﻭ ﺑﻮﺩ‪ .‬ﻭ ﺩﺭ ﺍﻟﻮﺍﺡ ﺳﻤﺎﻭﻯ ﻫﻢ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‬
‫ﻣﻠﮑﻮﺕ‬
‫ﺍﻗﺘﺮﺏ َ َ ُ ُ‬ ‫ﺗﻮﺑﻮﺍ َ َ ِ‬
‫ﻓﻘﺪ َ َ َ‬ ‫ﻗﺎ‪‬ﻼ ُ ُ‬ ‫ﻳﮑﺮﺯ ﻓﻰ َ ‪ِ  ‬‬
‫ﺑﺮﻳﺔ َﻳﻬﻮﺩﺍ ‪ً ‬‬ ‫ﻳﻮﺣﻨﺎ َ ُ‬
‫ُ َ ّ‬
‫ﻣﺘﻰ‪ ،‬ﻓﺼﻞ ‪ ٢‬ﺁﻳﻪ ‪ -٢ ٢‬ﺳﻮﺭﻫﺂﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٣٩‬‬
‫‪١‬ﺍﻧﺠﻴﻞ ّ‬ ‫‪-‬‬
 ‫ﺹ ‪۴۳‬‬
‫‪٧١‬‬ ‫ِ‬
‫ﺍﻟﺴﻤﻮﺍﺕ‪ ١".‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻳﻮﺣﻨّﺎ‪ ،‬ﻳﺤﻴﻰ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻗﺒﻞ‬
‫ّ‬
‫ﻣﺤﻤﺪﻯ ﺁﺛﺎﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﻭ ﺁﺛﺎﺭ‬
‫ّ‬ ‫ﺍﺯ ﻇﻬﻮﺭ ﺟﻤﺎﻝ‬
‫ﺑﺎﻃﻨﻪ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺩﺭ ﺍﺭﺽ ﺑﺸﺎﺭﺕ ﻣﻰ ﺩﺍﺩﻧﺪ ﺑﻪ ﻇﻬﻮﺭ ﺁﻥ‬
‫ﻫﻮﻳﻪ ﭼﻬﺎﺭ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﻭﺍﺣﺪﴽ ﺑﻌﺪ ﻭﺍﺣﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺭﻭﺯﺑﻪ‬
‫ﺷﻤﺲ ّ‬
‫ﻣﺸﺮﻑ ﺑﻮﺩ ﻭ‬
‫ﮐﻪ ﻣﻮﺳﻮﻡ ﺑﻪ ﺳﻠﻤﺎﻥ ﺷﺪ ﺑﻪ ﺷﺮﻑ ﺧﺪﻣﺘﺸﺎﻥ ّ‬
‫ﺯﻣﺎﻥ ﻭﻓﺎﺕ ﻫﺮ ﻳﮏ ﻣﻰ ﺭﺳﻴﺪ ﺭﻭﺯﺑﻪ ﺭﺍ ﻧﺰﺩ ﺩﻳﮕﺮﻯ ﻣﻰ ﻓﺮﺳﺘﺎﺩ ﺗﺎ‬
‫ﻧﻮﺑﺖ ﺑﻪ ﭼﻬﺎﺭﻡ ﺭﺳﻴﺪ ﻭ ﺍﻭ ﺩﺭ ﺣﻴﻦ ﻣﻮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻯ ﺭﻭﺯﺑﻪ‪،‬‬
‫ﻣﺤﻤﺪﻯ‬
‫ّ‬ ‫ﺑﻌﺪ ﺍﺯ ﺗﮑﻔﻴﻦ ﻭ ﺗﺪﻓﻴﻦ ﻣﻦ ﺑﺮﻭ ﺑﻪ ﺣﺠﺎﺯ ﮐﻪ ﺷﻤﺲ‬
‫‪٧٢‬‬ ‫ﺍﺷﺮﺍﻕ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﺑﺸﺎﺭﺕ ﺑﺎﺩ ﺗﻮ ﺭﺍ ﺑﻪ ﻟﻘﺎﻯ ﺁﻥ ﺣﻀﺮﺕ‪ .‬ﺗﺎ‬
‫ﻣﻨﺠﻤﺎﻥ ﺧﺒﺮ ﻇﻬﻮﺭ ﻧﺠﻢ‬
‫ﺭﺳﻴﺪ ﺑﻪ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﻨﻴﻊ‪ .‬ﻭ ﺍﮐﺜﺮ ﺍﺯ ّ‬
‫ﺭﺍ ﺩﺭ ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﺭﺽ ﻫﻢ ﻧﻮﺭﻳﻦ‬
‫‪٧٣‬‬ ‫ﻗﺪﺱ ﺍ‪ ‬ﺗﺮﺑﺘﻬﻤﺎ‪ .‬ﭘﺲ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻣﻌﺎﻧﻰ‬
‫ﻧﻴﺮﻳﻦ‪ ،‬ﺍﺣﻤﺪﻭ ﮐﺎﻇﻢ‪ّ ،‬‬
‫ّ‬
‫ﺍﺣﺪﻳﻪ ﻋﻼﻣﺎﺕ‬
‫ّ‬ ‫ﻣﺒﺮﻫﻦ ﺷﺪ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﻫﺮ ﻳﮏ ﺍﺯ ﻣﺮﺍﻳﺎﻯ‬
‫ﻣﺤﻞ ﺷﻤﺲ ﻋﻠﻢ‬
‫ّ‬ ‫ﺁﻥ ﻇﻬﻮﺭ ﺩﺭ ﺁﺳﻤﺎﻥ ﻇﺎﻫﺮ ﻭ ﺁﺳﻤﺎﻥ ﺑﺎﻃﻦ ﮐﻪ‬
‫ﻭ ﻗﻤﺮ ﺣﮑﻤﺖ ﻭ ﺍﻧﺠﻢ ﻣﻌﺎﻧﻰ ﻭ ﺑﻴﺎﻥ ﺍﺳﺖ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻭ ﺁﻥ‬
‫ﻇﻬﻮﺭ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﺳﺖ ﻗﺒﻞ ﺍﺯ ﻫﺮ ﻇﻬﻮﺭ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻭ‬
‫ِ‬
‫ﺍﺣﺪﻳﻪ‪ .‬ﻭ‬
‫ّ‬ ‫ﻫﻮﻳﻪ ﻭ ﻗﻤﺮ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﻋﺒﺎﺩ ﺍﺯ ﺑﺮﺍﻯ ﻟﻘﺎﻯ ﺁﻥ ﺷﻤﺲ ّ‬
‫‪٧٤‬‬ ‫ﺍﻻﻧﺴﺎﻥ ﺁﺗﻴﴼ َﻋﻠﻰ‬
‫ﻳﺮﻭﻥ ﺍﺑﻦ ٕ‬
‫ﺍﻻﺭﺽ َﻭ َ َ َ‬
‫ﻗﺒﺎ‪‬ﻞ َ‬
‫ﮐﻞ َ ‪‬‬ ‫ﻗﻮﻟﻪ َﻭ َ ُ‬
‫ﻳﻨﻮﺡ ُ ‪‬‬
‫‪" :‬‬

‫ﮐﺒﻴﺮ‪ ".‬ﺗﻠﻮﻳﺢ ﺍﻳﻦ ﺑﻴﺎﻥ ﺍﻳﻦ‬

‫ٍ‬ ‫ٍ‬
‫ﻣﺠﺪ‬ ‫ﻣﻊ ُ ّ ٍ‬
‫ﻗﻮﺍﺓ َﻭ‬ ‫ﺍﻟﺴﻤﺎء َ َ‬
‫ﺎﺏ ‪‬‬‫َﺳﺤ ِ‬
‫ﻣﺘﻰ‪ ،‬ﻓﺼﻞ ‪ ،٣‬ﺁﻳﻪ ‪٢-١‬‬
‫‪ -١‬ﺍﻧﺠﻴﻞ ّ‬
 ‫ﺹ ‪٤٤‬‬
‫ﺍﺳﺖ‪ :‬ﻳﻌﻨﻰ ﺩﺭ ﺁﻥ ﻭﻗﺖ ﻧﻮﺣﻪ ﻣﻰ ﮐﻨﻨﺪ ﻋﺒﺎﺩ ﺍﺯ ﺟﻬﺖ ﻓﻘﺪﺍﻥ‬
‫ﻟﺪﻧﻰ ﻭ ﺩﺭ ﺁﻥ ﺍﺛﻨﺎ‬
‫ﺷﻤﺲ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﻭ ﻗﻤﺮ ﻋﻠﻢ ﻭ ﺍﻧﺠﻢ ﺣﮑﻤﺖ ّ‬
‫ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺁﻥ ﻃﻠﻌﺖ ﻣﻮﻋﻮﺩ ﻭ ﺟﻤﺎﻝ ﻣﻌﺒﻮﺩ ﺍﺯ ﺁﺳﻤﺎﻥ‬
‫ﻧﺎﺯﻝ ﻣﻰ ﺷﻮﺩ ﺩﺭ ﺣﺎﻟﺘﻰ ﮐﻪ ﺑﺮ ﺍﺑﺮ ﺳﻮﺍﺭ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﺁﻥ ﺟﻤﺎﻝ‬
‫ﺭﺑﺎﻧﻰ ﺩﺭ ﻫﻴﮑﻞ ﺑﺸﺮﻯ ﻇﻬﻮﺭ‬
‫ﻣﺸﻴﺖ ّ‬
‫ﺍﻟﻬﻰ ﺍﺯ ﺳﻤﺎﻭﺍﺕ ّ‬
‫ﺳﻤﻮ‬
‫ّ‬ ‫ﻋﻠﻮ ﻭ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻤﺎء ﻧﻴﺴﺖ ﻣﮕﺮ ﺟﻬﺖ ّ‬
‫ﻗﺪﻣﻴﻪ ﺍﺳﺖ‪ .‬ﻭ‬
‫ّ‬ ‫ﻗﺪﺳﻴﻪ ﻭ ﻣﻄﺎﻟﻊ‬
‫ّ‬ ‫ﻣﺤﻞ ﻇﻬﻮﺭ ﺁﻥ ﻣﺸﺎﺭﻕ‬
‫ّ‬ ‫ﮐﻪ ﺁﻥ‬
‫ﺍﻣﻬﺎﺕ ﻇﺎﻫﺮ‬
‫ﺍﻳﻦ ﮐﻴﻨﻮﻧﺎﺕ ﻗﺪﻳﻤﻪ ﺍﮔﺮ ﭼﻪ ﺑﻪ ﺣﺴﺐ ﻇﺎﻫﺮ ﺍﺯ ﺑﻄﻦ ّ‬
‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﻟﻴﮑﻦ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺯ ﺳﻤﺎﻭﺍﺕ ﺍﻣﺮ ﻧﺎﺯﻟﻨﺪ ﻭ ﺍﮔﺮ ﭼﻪ ﺑﺮ‬
‫ﻣﺘﮑﺄﻧﺪ ﻭ ﺩﺭ ﺣﻴﻨﻰ ﮐﻪ‬
‫ﺍﺭﺽ ﺳﺎﮐﻦ ﺍﻧﺪ ﻭ ﻟﻴﮑﻦ ﺑﺮ ﺭﻓﺮﻑ ﻣﻌﺎﻧﻰ ّ‬
‫ﻣﻴﺎﻥ ﻋﺒﺎﺩ ﻣﺸﻰ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺩﺭ ﻫﻮﺍﻫﺎﻯ ﻗﺮﺏ ﻃﺎﺋﺮﻧﺪ‪ .‬ﺑﻰ ﺣﺮﮐﺖ‬
‫ﺍﺣﺪﻳﻪ ﭘﺮﻭﺍﺯ‬
‫ّ‬ ‫ِﺭﺟﻞ ﺩﺭ ﺍﺭﺽ ﺭﻭﺡ ﻣﺸﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻰ ﭘﺮ ﺑﻪ ﻣﻌﺎﺭﺝ‬
‫ﻧﻔﺴﻰ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﺍﺑﺪﺍﻉ ﺭﺍ ﻃﻲ ﻓﺮﻣﺎﻳﻨﺪ ﻭ‬
‫ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺩﺭ ﻫﺮ َ َ‬
‫ّ‬
‫ﺩﺭ ﻫﺮ ﺁﻧﻰ ﻣﻠﮑﻮﺕ ﻏﻴﺐ ﻭ ﺷﻬﺎﺩﻩ ﺭﺍ ﺳﻴﺮ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﺮ ﻋﺮﺵ‬
‫ﻫﻮ‬
‫ﻳﻮﻡ ُ َ‬
‫ﮐﻞ َ ٍ‬ ‫ﺷﺄﻥ َﻋﻦ َ ٍ‬
‫ﺷﺄﻥ " ﻭﺍﻗﻒ ﺍﻧﺪ ﻭ ﺑﺮ ﮐﺮﺳﻲ" ‪‬‬ ‫ﻳﺸﻐﻠﻪ َ ٌ‬
‫"ﻻ َ َ ُ‬
‫ّ‬
‫ﻣﺸﻴﺖ‬
‫ﺳﻤﻮ ّ‬‫ّ‬ ‫ﻋﻠﻮ ﻗﺪﺭﺕ ﺳﻠﻄﺎﻥ ﻗﺪﻡ ﻭ‬
‫ﺷﺄﻥ"‪ ١‬ﺳﺎﮐﻦ‪ .‬ﺍﺯ ّ‬ ‫ﻓﻰ َ ٍ‬
‫ﻣﻠﻴﮏ ﺍﻋﻈﻢ ﻣﺒﻌﻮﺙ ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﺯ‬
‫ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﻟﻔﻆ ﺳﻤﺎء ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺷﻤﻮﺱ ﻣﻌﺎﻧﻰ ﺑﺮ‬ ‫‪٧٥‬‬
‫ﻣﺸﻴﺖ ﻭ‬
‫ّ‬ ‫ﻣﺜﻼ ﺳﻤﺎء ﺍﻣﺮ ﻭ ﺳﻤﺎء‬
‫ً‬ ‫ﻣﺮﺍﺗﺐ ﮐﺜﻴﺮﻩ ﺍﻃﻼﻕ ﻣﻰ ﺷﻮﺩ‪.‬‬
‫‪ -١‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٢٩‬‬
 ‫ﺹ ‪٤٥‬‬
‫ﺳﻤﺎء ﺍﺭﺍﺩﻩ ﻭ ﺳﻤﺎء ﻋﺮﻓﺎﻥ ﻭ ﺳﻤﺎء ﺍﻳﻘﺎﻥ ﻭ ﺳﻤﺎء ﺗﺒﻴﺎﻥ ﻭ‬
‫ﺳﻤﺎء ﻇﻬﻮﺭ ﻭ ﺳﻤﺎء ﺑﻄﻮﻥ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‪ .‬ﻭ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺍﺯ ﻟﻔﻆ‬
‫ﺍﺣﺪﻳﻪ ﻭ‬
‫ّ‬ ‫ﺳﻤﺎء ﻣﻌﻨﻴﻰ ﺍﺭﺍﺩﻩ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﻏﻴﺮ ﺍﺯ ﻭﺍﻗﻔﻴﻦ ﺍﺳﺮﺍﺭ‬
‫ﻣﺜﻼ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ" :‬ﻭ‬
‫ً‬ ‫ﺍﺯﻟﻴﻪ ﺍﺣﺪﻯ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﺪ‪.‬‬
‫ﺷﺎﺭﺑﻴﻦ ﮐﺆﻭﺱ ّ‬
‫ﺗﻮﻋﺪﻭﻥ"‪ ١‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺭﺯﻕ ﺍﺯ ﺍﺭﺽ‬
‫ﺭﺯﻗﮑﻢ َﻭ َﻣﺎ ُ َ ُ َ‬ ‫ِﻓﻰ ‪‬‬
‫ﺍﻟﺴﻤﺎ‪ُ ُ ِ ‬‬
‫ﺍﻟﺴﻤﺎء‪ " ،‬ﺑﺎ‬
‫ﻣﻦ ‪‬‬‫ﺗﻨﺰﻝ ِ َ‬
‫ﺍﻻﺳﻤﺎء ُ َ ُ‬
‫ُ‬ ‫ﺍﻧﺒﺎﺕ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻫﻤﭽﻨﻴﻦ‪َ " :‬‬
‫ﺍﻳﻨﮑﻪ ﺍﺯ ﻟﺴﺎﻥ ﻋﺒﺎﺩ ﺍﺳﻤﺎء ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﮔﺮ ﻗﺪﺭﻯ ﻣﺮﺁﺕ‬
‫ﻗﻠﺐ ﺭﺍ ﺍﺯ ﻏﺒﺎﺭ ﻏﺮﺽ ﭘﺎﮎ ﻭ ﻟﻄﻴﻒ ﻓﺮﻣﺎﺋﻰ ﺟﻤﻴﻊ ﺗﻠﻮﻳﺤﺎﺕ‬
‫ﺭﺑﻮﺑﻴﻪ ﺭﺍ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭﻯ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﺋﻰ ﻭ‬
‫ّ‬ ‫ﮐﻠﻤﺎﺕ ﮐﻠﻤﻪ ﺟﺎﻣﻌﻪ‬
‫ﻋﻠﻤﻴﻪ ﺭﺍ ﮐﻪ‬
‫ّ‬ ‫ﺑﺮ ﺍﺳﺮﺍﺭ ﻋﻠﻢ ﻭﺍﻗﻒ ﻣﻰ ﺷﻮﻯ‪ .‬ﻭ ﻟﮑﻦ ﺗﺎ ﺣﺠﺒﺎﺕ‬
‫ﻣﺼﻄﻠﺢ ﺑﻴﻦ ﻋﺒﺎﺩ ﺍﺳﺖ ﺑﻪ ﻧﺎﺭ ﺍﻧﻘﻄﺎﻉ ﻧﺴﻮﺯﺍﻧﻰ ﺑﻪ ﺻﺒﺢ ﻧﻮﺭﺍﻧﻰ‬
‫‪٧٦‬‬ ‫ﻋﻠﻢ ﺣﻘﻴﻘﻰ ﻓﺎﺋﺰ ﻧﮕﺮﺩﻯ‪ .‬ﻭ ﻋﻠﻢ ﺑﻪ ﺩﻭ ﻗﺴﻢ ﻣﻨﻘﺴﻢ ﺍﺳﺖ‪ :‬ﻋﻠﻢ‬
‫ﺍﻟﻬﻰ ﻭ ﻋﻠﻢ ﺷﻴﻄﺎﻧﻰ‪ .‬ﺁﻥ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻇﺎﻫﺮ ﻭ ﺍﻳﻦ‬
‫ﻣﻌﻠﻢ‬
‫ﻣﻌﻠﻢ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎﺭﻯ ﻭ ّ‬
‫ّ‬ ‫ﺗﺨﻴﻼﺕ ﺍﻧﻔﺲ ﻇﻠﻤﺎﻧﻰ ﺑﺎﻫﺮ‪.‬‬
‫ﺍﺯ ّ‬
‫ﺍﺗﻘﻮﺍ ﺍ‪ ُ ‬‬
‫ﻳﻌﻠﻤﮑﻢ ﺍ‪ "‬ﻭ ﺑﻴﺎﻥ‬ ‫ﺍﻳﻦ ﻭﺳﺎﻭﺱ ﻧﻔﺴﺎﻧﻰ‪ .‬ﺑﻴﺎﻥ ﺁﻥ " ّ‬
‫ﺣﺠﺎﺏ ﺍﻻﮐﺒﺮ"‪ .‬ﺍﺛﻤﺎﺭ ﺁﻥ ﺷﺠﺮ‪ ،‬ﺻﺒﺮ ﻭ ﺷﻮﻕ ﻭ‬
‫ُ‬ ‫ﺍﻟﻌﻠﻢ‬
‫ُ‬ ‫ﺍﻳﻦ "‬
‫ﻣﺤﺒﺖ‪ ،‬ﻭ ﺍﺛﻤﺎﺭ ﺍﻳﻦ ﺷﺠﺮ‪ ،‬ﮐﺒﺮ ﻭ ﻏﺮﻭﺭ ﻭ ﻧﺨﻮﺕ‪ .‬ﻭ ﺍﺯ‬
‫ّ‬ ‫ﻋﺮﻓﺎﻥ ﻭ‬
‫ﺑﻴﺎﻧﺎﺕ ﺻﺎﺣﺒﺎﻥ ﺑﻴﺎﻥ ﮐﻪ ﺩﺭ ﻣﻌﻨﻰ ﻋﻠﻢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻫﻴﭻ ﺭﺍﺋﺤﻪ‬
‫ﺍﻳﻦ ﻋﻠﻮﻡ ﻇﻠﻤﺎﻧﻰ ﮐﻪ ﻇﻠﻤﺖ ﺁﻥ ﻫﻤﻪ ﺑﻼﺩ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺫﺍﺭﻳﺎﺕ‪ ،‬ﺁﻳﻪ ‪٢٢‬‬
 ‫ﺹ ‪٤٦‬‬
‫ﺍﺳﺘﺸﻤﺎﻡ ﻧﻤﻰ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺷﺠﺮ ﺟﺰ ﺑﻐﻰ ﻭ ﻓﺤﺸﺎء ﺛﻤﺮﻯ ﻧﻴﺎﻭﺭﺩ ﻭ‬
‫ﺳﻢ ﻗﺎﺗﻞ ﺍﺳﺖ ﻭ‬
‫ﻏﻞ ﻭ ﺑﻐﻀﺎء ﺣﺎﺻﻠﻰ ﻧﺒﺨﺸﺪ‪ .‬ﺛﻤﺮﺵ ّ‬
‫ﺟﺰ ّ‬
‫ﻇﻠﺶ ﻧﺎﺭ ﻣﻬﻠﮏ‪ .‬ﻓﻨﻌﻢ ﻣﺎ ﻗﺎﻝ‪:‬‬
‫ّ‬
‫ﺍﻟﺤﻴﺎء‬
‫ﻭﺍﺧﻠﻊ ْ َ‬
‫َِ‬ ‫ﺍﻟﻬﻮﻯ‬ ‫ﺗﻤﺴﮏ ِ َ ِ‬
‫ﺑﺎﺫﻳﺎﻝ َ‬ ‫"َ َ ‪ْ ‬‬
‫ﺟﻠﻮﺍ‪".‬‬ ‫ﺳﺒﻴﻞ ّ ِ‬
‫ﺍﻟﻨﺎﺳﮑﻴﻦ ﻭ ٕﺍﻥ َ ‪‬‬
‫َ‬ ‫َ َ ‪‬‬
‫ﻭﺧﻞ َ َ‬
‫ﭘﺲ ﺑﺎﻳﺪ ﺻﺪﺭ ﺭﺍ ﺍﺯ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺷﻨﻴﺪﻩ ﺷﺪﻩ ﭘﺎﮎ ﻧﻤﻮﺩ ﻭ ﻗﻠﺐ ﺭﺍ‬ ‫‪٧٧‬‬
‫ﻣﺤﻞ ﺍﺩﺭﺍﮎ ﺍﻟﻬﺎﻣﺎﺕ ﻏﻴﺒﻰ‬
‫ّ‬ ‫ﻣﻘﺪﺱ ﻓﺮﻣﻮﺩ ﺗﺎ‬
‫ﺗﻌﻠﻘﺎﺕ ّ‬
‫ﺍﺯ ﻫﻤﻪ ّ‬
‫ﺭﺑﺎﻧﻰ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬
‫ﺷﻮﺩ ﻭ ﺧﺰﻳﻨﻪ ﺍﺳﺮﺍﺭ ﻋﻠﻮﻡ ّ‬
‫ﺍﻟﺤﻤﺮﺍء َﻟﻦ‬
‫ﻭﺍﻟﺮﮐﻦ َ‬
‫ﺍﻟﺒﻴﻀﺎء ‪ِ ‬‬ ‫ﺍﻟﺴﺎﻟﮏ ِﻓﻰ ‪ِ ‬‬
‫ﺍﻟﻨﻬﺞ َ‬ ‫ُ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ّ " :‬‬
‫ﺍﻟﻨﺎﺱ‪".‬‬
‫ﻋﻤﺎ ﻓﻰ ﺍﻳﺪﻯ ّ ِ‬
‫ﺍﻟﺼﻔﺮ َ ّ‬
‫ﺑﺎﻟﮑﻒ ‪‬‬
‫‪‬‬ ‫ﻣﻘﺎﻡ َ َ ِ ِ‬
‫ﻭﻃﻨﻪ ٕ ّﺍﻻ‬ ‫َ ِ َ‬
‫ﻳﺼﻞ ٕﺍﻟﻰ َ ِ‬
‫ﺗﻌﻘﻞ ﻓﺮﻣﻮﺩﻩ ﺗﺎ‬
‫ﺗﻔﮑﺮ ﻭ ّ‬
‫ّ‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﺷﺮﻁ ﺳﺎﻟﮏ‪ .‬ﺩﺭﺳﺖ‬
‫ﺑﻰ ﺣﺠﺎﺏ ﺑﺮ ﻣﻘﺼﻮﺩ ﮐﺘﺎﺏ ﻭﺍﻗﻒ ﺷﻮﻯ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﺯ ﻣﻄﻠﺐ ﺩﻭﺭ‬ ‫‪٧٨‬‬
‫ﻣﺎﻧﺪﻳﻢ ﺍﮔﺮ ﭼﻪ ﻫﻤﻪ ﺫﮐﺮ ﻣﻄﻠﺐ ﺍﺳﺖ ﻭ ﻟﻴﮑﻦ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﺁﻧﭽﻪ‬
‫ﺍﻗﻞ ﮐﻔﺎﻳﺖ ﮐﻨﻢ ﻣﻰ ﺑﻴﻨﻢ ﺯﻣﺎﻡ ﻗﻠﻢ ﺍﺯ‬
‫ﻣﻰ ﺧﻮﺍﻫﻢ ﺍﺧﺘﺼﺎﺭ ﻧﻤﺎﻳﻢ ﻭ ﺑﻪ ّ‬
‫ﺩﺳﺖ ﺭﻓﺘﻪ ﻭ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﻘﺪﺭ ﺍﺯ ﻟﺌﺎﻟﻰ ﺑﻰ ﺷﻤﺎﺭ ﮐﻪ ﻧﺎﺳﻔﺘﻪ‬
‫ﺣﻮﺭﻳﺎﺕ ﻣﻌﺎﻧﻰ ﮐﻪ ﺩﺭ‬
‫ّ‬ ‫ﺩﺭ ﺻﺪﻑ ﻗﻠﺐ ﻣﺎﻧﺪﻩ ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ‬
‫ﻣﺲ ﺁﻧﻬﺎ ﻧﻨﻤﻮﺩﻩ‪،‬‬
‫ﻏﺮﻑ ﻫﺎﻯ ﺣﮑﻤﺖ ﻣﺴﺘﻮﺭ ﮔﺸﺘﻪ ﮐﻪ ﺍﺣﺪﻯ ّ‬
‫ﺟﺎﻥ‪ ١ " .‬ﺑﺎ ﻫﻤﻪ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ‬
‫‪‬‬ ‫ﺍﻧﺲ َﻗﺒْ َ ُ ْ‬
‫ﻠﻬﻢ ﻭ ﻻ‬ ‫" َﻟﻢ َ ِ ُ ‪‬‬
‫ﻳﻄﻤﺜﻬﻦ ٕ ٌ‬
‫ﮔﻮﻳﺎ ﺣﺮﻓﻰ ﺍﺯ ﻣﻘﺼﻮﺩ ﺫﮐﺮ ﻧﺸﺪ ﻭ ﺭﻣﺰﻯ ﺍﺯ ﻣﻄﻠﻮﺏ ﻣﺬﮐﻮﺭ‬
‫ﻧﻴﺎﻣﺪ‪ ،‬ﺗﺎ ﮐﻰ ﻣﺤﺮﻣﻰ ﻳﺎﻓﺖ ﺷﻮﺩ ﻭ ﺍﺣﺮﺍﻡ ﺣﺮﻡ ﺩﻭﺳﺖ ﺑﻨﺪﺩ ﻭ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٥٦‬‬
 ‫ﺹ ‪٤٧‬‬
‫ﺑﻪ ﮐﻌﺒﻪ ﻣﻘﺼﻮﺩ ﻭﺍﺻﻞ ﮔﺮﺩﺩ ﻭ ﺑﻰ ﮔﻮﺵ ﻭ ﻟﺴﺎﻥ ﺍﺳﺮﺍﺭ ﺑﻴﺎﻥ‬
‫‪٧٩‬‬ ‫ﺑﺸﻨﻮﺩ ﻭ ﺑﻴﺎﺑﺪ‪ .‬ﭘﺲ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﺤﮑﻤﻪ ﻭﺍﺿﺤﻪ ﻻﺋﺤﻪ‬
‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻤﺎء ﺩﺭ ﺁﻳﻪ ُﻣﻨﺰﻟﻪ ﻣﻌﻠﻮﻡ ﺷﺪ ﻭ ﻣﻔﻬﻮﻡ ﮔﺸﺖ‪ .‬ﻭ‬
‫ﺍﻳﻨﮑﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﺎ ﺍﺑﺮ ﻭ ﻏﻤﺎﻡ ﻧﺎﺯﻝ ﻣﻰ ﺷﻮﺩ ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﺑﺮ ﺁﻥ‬
‫ﺍﻣﻮﺭﻯ ﺍﺳﺖ ﮐﻪ ﻣﺨﺎﻟﻒ ﻧﻔﺲ ﻭ ﻫﻮﺍﻯ ﻧﺎﺱ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺫﮐﺮ‬

‫ﺭﺳﻮﻝ ِﺑﻤﺎ ﻻ َ َ‬
‫ﺗﻬﻮﻯ‬ ‫ﺟﺎ‪‬ﮐﻢ َ ٌ‬
‫ﺍﻓﮑﻠﻤﺎ َ ُ ْ‬
‫ﺷﺪ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭﻩ‪ ُ َ َ " :‬‬
‫ﻣﺜﻼ‬
‫ً‬ ‫ﺗﻘﺘﻠﻮﻥ‪١".‬‬
‫ﻓﺮﻳﻘﴼ َ ُ ُ َ‬
‫ﮐﺬﺑﺘﻢ َﻭ َ ِ‬
‫ﻓﻔﺮﻳﻘﴼ َ ‪ُ ‬‬
‫ﺍﺳﺘﮑﺒﺮﺗﻢ َ َ ِ‬
‫ﺍﻧﻔﺴﮑﻢ َ َ ُ ْ‬
‫َ ُ ُ ُ‬
‫ﺍﺯ ﻗﺒﻴﻞ ﺗﻐﻴﻴﺮ ﺍﺣﮑﺎﻡ ﻭ ﺗﺒﺪﻳﻞ ﺷﺮﺍﺋﻊ ﻭ ﺍﺭﺗﻔﺎﻉ ﻗﻮﺍﻋﺪ ﻭ ﺭﺳﻮﻡ‬
‫ﺗﻘﺪﻡ ﻣﺆﻣﻨﻴﻦ ﺍﺯ ﻋﻮﺍﻡ ﺑﺮ ﻣﻌﺮﺿﻴﻦ ﺍﺯ ﻋﻠﻤﺎء‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬
‫ﻋﺎﺩﻳﻪ ﻭ ّ‬
‫ّ‬
‫ﺑﺸﺮﻳﻪ ﺍﺯ ﺍﮐﻞ ﻭ ﺷﺮﺏ ﻭ ﻓﻘﺮ‬
‫ّ‬ ‫ﻇﻬﻮﺭ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺑﺮ ﺣﺪﻭﺩﺍﺕ‬
‫ﺫﻟﺖ ﻭ ﻧﻮﻡ ﻭ ﻳﻘﻈﻪ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‪ ،‬ﺍﺯ ﺁﻥ ﭼﻴﺰﻫﺎﺋﻰ‬
‫ﻋﺰﺕ ﻭ ّ‬
‫ﻭ ﻏﻨﺎ ﻭ ّ‬
‫ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺷﺒﻬﻪ ﻣﻰ ﺍﻧﺪﺍﺯﺩ ﻭ ﻣﻨﻊ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻫﻤﻪ ﺍﻳﻦ‬
‫‪٨٠‬‬ ‫ﺣﺠﺒﺎﺕ ﺑﻪ ﻏﻤﺎﻡ ﺗﻌﺒﻴﺮ ﺷﺪﻩ‪ .‬ﻭ ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﻏﻤﺎﻣﻰ ﮐﻪ‬
‫ﮐﻞ ﻣﻦ ﻓﻰ ﺍﻻﺭﺽ ﺑﻪ ﺁﻥ ﻣﻰ ﺷﮑﺎﻓﺪ ﻭ‬
‫ﺳﻤﺎﻭﺍﺕ ﻋﻠﻢ ﻭ ﻋﺮﻓﺎﻥ ّ‬
‫ﺍﻟﺴﻤﺎء‬
‫ﺗﺸﻘﻖ ‪ُ ‬‬‫ﻳﻮﻡ َ َ ‪ُ ‬‬
‫ﺷﻖ ﻣﻰ ﮔﺮﺩﺩ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ َ " :‬‬‫ّ‬
‫ﺑﺎﻟﻐﻤﺎﻡ‪ ٢" .‬ﻭ ﻫﻤﭽﻨﺎﻧﮑﻪ ﻏﻤﺎﻡ‪ ،‬ﺍﺑﺼﺎﺭ ﻧﺎﺱ ﺭﺍ ﻣﻨﻊ ﻣﻰ ﻧﻤﺎﻳﺪ ﺍﺯ‬
‫ِ َ َ ِ‬
‫ﻣﺸﺎﻫﺪﻩ ﺷﻤﺲ ﻇﺎﻫﺮﻯ‪ ،‬ﻫﻤﻴﻦ ﻗﺴﻢ ﻫﻢ ﺍﻳﻦ ﺷﺌﻮﻧﺎﺕ ﻣﺬﮐﻮﺭﻩ‬
‫ﻣﺮﺩﻡ ﺭﺍ ﻣﻨﻊ ﻣﻰ ﻧﻤﺎﻳﺪ ﺍﺯ ﺍﺩﺭﺍﮎ ﺁﻥ ﺷﻤﺲ ﺣﻘﻴﻘﻰ‪ .‬ﭼﻨﺎﻧﭽﻪ‬
‫ﻟﻬﺬﺍ ‪ِ ُ ‬‬
‫ﺍﻟﺮﺳﻮﻝ‬ ‫ﻗﺎﻟﻮﺍ َﻣﺎ ِ َ َ‬
‫ﮐﻔﺎﺭ‪" :‬ﻭ َ ُ‬
‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﺩﺭ ﮐﺘﺎﺏ ﺍﺯ ﻟﺴﺎﻥ ّ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ‪ ،‬ﺁﻳﻪ ‪٢٥‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٨٧‬‬
 ‫ﺹ ‪۴۸‬‬
‫ﻓﻴﮑﻮﻥ‬
‫ﻣﻠﮏ َ َ ُ َ‬ ‫ﻟﻮﻻﺍﻧﺰﻝ ٕﺍ َ ِ‬
‫ﻟﻴﻪ َ َ ٌ‬ ‫ِ‬ ‫ﺍﻟﻄﻌﺎﻡ َﻭ َﻳﻤﺸﻰ ِﻓﻰ َ‬
‫ﺍﻻﺳﻮﺍﻕ َ ُ ِ َ‬ ‫ﻳﺄﮐﻞ ‪َ ‬‬
‫َ ُ ُ‬
‫ﻣﻌﻪ َﻧﺬﻳﺮﴽ‪ ١".‬ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﻣﻼﺣﻈﻪ ﻣﻰ ﺷﺪ ﺍﺯ ﺍﻧﺒﻴﺎء ﻓﻘﺮ ﻇﺎﻫﺮﻯ ﻭ‬
‫َ َُ‬
‫ﻋﻨﺼﺮﻱ ﺟﺴﺪﻯ ﺍﺯ ﻗﺒﻴﻞ‬
‫ِ‬ ‫ﺍﺑﺘﻼﻯ ﻇﺎﻫﺮﻯ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻠﺰﻭﻣﺎﺕ‬
‫ﺍﻣﮑﺎﻧﻴﻪ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺍﺯ ﺁﻥ‬
‫ّ‬ ‫ﺟﻮﻉ ﻭ ﺍﻣﺮﺍﺽ ﻭ ﺣﻮﺍﺩﺙ‬
‫ﺷﮏ ﻭ ﺭﻳﺐ ﻭ‬
‫ّ‬ ‫ﻗﺪﺳﻴﻪ ﻇﺎﻫﺮ ﻣﻰ ﺷﺪ ﻣﺮﺩﻡ ﺩﺭ ﺻﺤﺮﺍﻫﺎﻯ‬
‫ّ‬ ‫ﻫﻴﺎﮐﻞ‬
‫ﻣﺘﺤﻴﺮ ﻣﻰ ﻣﺎﻧﺪﻧﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﻣﻰ ﺷﻮﺩ‬
‫ّ‬ ‫ﺗﺤﻴﺮ‬
‫ﺑﻴﺎﺑﺎﻥ ﻫﺎﻯ ﻭﻫﻢ ﻭ ّ‬
‫ﮐﻞ ﻣﻦ ﻋﻠﻰ‬
‫ﻧﻔﺴﻰ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﻴﺎﻳﺪ ﻭ ﺍﻇﻬﺎﺭ ﻏﻠﺒﻪ ﻧﻤﺎﻳﺪ ﺑﺮ ّ‬
‫ﻋﻠﺖ ﺧﻠﻖ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﻧﺴﺒﺖ ﺩﻫﺪ ﭼﻨﺎﻧﭽﻪ‬
‫ﺍﻻﺭﺽ ﻭ ّ‬
‫ﺍﻻﻓﻼﮎ‪ ".‬ﻭ ﻣﻊ ﺫﻟﮏ ﺑﻪ ﺍﻳﻦ ﻗﺴﻢ ﻫﺎ‬
‫َ‬ ‫ﺖ َ‬‫ﺧﻠﻘ ُ‬
‫ﻻﮎ َﻟﻤﺎ َ َ ْ‬
‫َ‬ ‫ﻓﺮﻣﻮﺩﻩ‪َ " :‬ﻟﻮ‬
‫ﺟﺰﺋﻴﻪ ﺷﻮﺩ؟ ﭼﻨﺎﻧﭽﻪ ﺷﻨﻴﺪﻩﺍﻧﺪ ﺍﺯ ﺍﺑﺘﻼﻯ ﻫﺮ ﻧﺒﻲ‬
‫ّ‬ ‫ﻣﺒﺘﻼ ﺑﻪ ﺍﻣﻮﺭ‬
‫ّ‬
‫ﺫﻟﺖ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺳﺮﻫﺎﻯ ﺍﺻﺤﺎﺏ‬ ‫ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﺍﺯ ﻓﻘﺮ ﻭ ﺍﻣﺮﺍﺽ ﻭ ّ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﺷﻬﺮﻫﺎ ﺑﻪ ﻫﺪﻳﻪ ﻣﻰ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻨﻊ‬
‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﺁﻥ ﻣﺄﻣﻮﺭ ﺑﻮﺩﻧﺪ ﻭ ﻫﺮ ﮐﺪﺍﻡ ﺩﺭ ﺩﺳﺖ‬
‫ﺍﻋﺪﺍﻯ ﺩﻳﻦ ﻣﺒﺘﻼ ﺑﻮﺩﻧﺪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺑﺮ ﺍﻳﺸﺎﻥ ﻭﺍﺭﺩ‬
‫ﻣﻰ ﺁﻭﺭﺩﻧﺪ ﺁﻧﭽﻪ ﺍﺭﺍﺩﻩ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺗﻐﻴﻴﺮﺍﺕ‬ ‫‪٨١‬‬
‫ﻭ ﺗﺒﺪﻳﻼﺕ ﮐﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﻭﺍﻗﻊ ﻣﻰ ﺷﻮﺩ ﻫﻤﺎﻥ ﻏﻤﺎﻣﻰ ﺍﺳﺖ‬
‫ﺗﻴﺮﻩ ﮐﻪ ﺣﺎﺋﻞ ﻣﻰ ﺷﻮﺩ ﺑﺼﺮ ﻋﺮﻓﺎﻥ ﻋﺒﺎﺩ ﺭﺍ ﺍﺯ ﻣﻌﺮﻓﺖ ﺁﻥ ﺷﻤﺲ‬
‫ﻫﻮﻳﻪ ﺍﺷﺮﺍﻕ ﻓﺮﻣﻮﺩﻩ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺳﺎﻝ ﻫﺎ ﻋﺒﺎﺩ‬
‫ﺍﻟﻬﻰ ﮐﻪ ﺍﺯ ﻣﺸﺮﻕ ّ‬
‫ﺑﺮ ﺗﻘﻠﻴﺪ ﺁﺑﺎء ﻭ ﺍﺟﺪﺍﺩ ﺑﺎﻗﻰ ﻫﺴﺘﻨﺪ ﻭ ﺑﻪ ﺁﺩﺍﺏ ﻭ ﻃﺮﻳﻘﻰ ﮐﻪ ﺩﺭ‬
‫‪ -١‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ‪ ،‬ﺁﻳﻪ ‪٧‬‬
 ‫ﺹ ‪۴۹‬‬
‫ﻣﻘﺮﺭ ﺷﺪﻩ ﺗﺮﺑﻴﺖ ﻳﺎﻓﺘﻪﺍﻧﺪ‪ ،‬ﻳﮏ ﻣﺮﺗﺒﻪ ﺑﺸﻨﻮﻧﺪ ﻭ ﻳﺎ‬
‫ﺁﻥ ﺷﺮﻳﻌﺖ ّ‬
‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ ﺷﺨﺼﻰ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺟﻤﻴﻊ‬
‫ﺑﺸﺮﻳﻪ ﺑﺎ ﺍﻳﺸﺎﻥ ﻳﮑﺴﺎﻥ ﺍﺳﺖ ﻭ ﻣﻊ ﺫﻟﮏ ﺟﻤﻴﻊ ﺁﻥ‬
‫ّ‬ ‫ﺣﺪﻭﺩﺍﺕ‬
‫ﺷﺮﻋﻴﻪ ﮐﻪ ﺩﺭ ﻗﺮﻥ ﻫﺎﻯ ﻣﺘﻮﺍﺗﺮﻩ ﺑﻪ ﺁﻥ ﺗﺮﺑﻴﺖ ﻳﺎﻓﺘﻪﺍﻧﺪ‬
‫ّ‬ ‫ﺣﺪﻭﺩﺍﺕ‬
‫ﻭ ﻣﺨﺎﻟﻒ ﻭ ﻣﻨﮑﺮ ﺁﻥ ﺭﺍ ﮐﺎﻓﺮ ﻭ ﻓﺎﺳﻖ ﻭ ﻓﺎﺟﺮ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻫﻤﻪ ﺭﺍ‬
‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﺣﺠﺎﺏ ﻭ ﻏﻤﺎﻡ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ‬
‫ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﺩ‪ّ ،‬‬
‫ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﻗﻠﻮﺑﺸﺎﻥ ﺍﺯ ﺳﻠﺴﺒﻴﻞ ﺍﻧﻘﻄﺎﻉ ﻧﭽﺸﻴﺪﻩ ﻭ ﺍﺯ ﮐﻮﺛﺮ‬
‫ﻣﺠﺮﺩ ﺍﺳﺘﻤﺎﻉ ﺍﻳﻦ ﺍﻣﻮﺭ ﭼﻨﺎﻥ ﻣﺤﺘﺠﺐ‬
‫ّ‬ ‫ﻣﻌﺮﻓﺖ ﻧﻴﺎﺷﺎﻣﻴﺪﻩ‪ .‬ﻭ ﺑﻪ‬
‫ﺍﺯ ﺍﺩﺭﺍﮎ ﺁﻥ ﺷﻤﺲ ﻣﻰ ﻣﺎﻧﻨﺪ ﮐﻪ ﺩﻳﮕﺮ ﺑﻰ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﺣﮑﻢ‬
‫ﺑﺮ ﮐﻔﺮﺵ ﻣﻰ ﮐﻨﻨﺪ ﻭ ﻓﺘﻮﻯ ﺑﺮ ﻗﺘﻠﺶ ﻣﻰ ﺩﻫﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺩﻳﺪﻩﺍﻧﺪ ﻭ‬
‫‪٨٢‬‬ ‫ﺷﻨﻴﺪﻩﺍﻧﺪ ﺍﺯ ﻗﺮﻭﻥ ﺍﻭﻟﻰ ﻭ ﺍﻳﻦ ﺯﻣﺎﻥ ﻧﻴﺰ ﻣﻼﺣﻈﻪ ﺷﺪ‪ .‬ﭘﺲ ﺑﺎﻳﺪ‬
‫ﺟﻬﺪﻯ ﻧﻤﻮﺩ ﺗﺎ ﺑﻪ ﺍﻋﺎﻧﺖ ﻏﻴﺒﻰ ﺍﺯ ﺍﻳﻦ ﺣﺠﺒﺎﺕ ﻇﻠﻤﺎﻧﻰ ﻭ ﻏﻤﺎﻡ‬
‫ﺭﺑﺎﻧﻰ ﺍﺯ ﻣﺸﺎﻫﺪﻩ ﺁﻥ ﺟﻤﺎﻝ ﻧﻮﺭﺍﻧﻰ ﻣﻤﻨﻮﻉ ﻧﺸﻮﻳﻢ ﻭ‬
‫ﺍﻣﺘﺤﺎﻧﺎﺕ ّ‬
‫ﺣﺠﺖ ﺑﺨﻮﺍﻫﻴﻢ ﺑﻪ ﻳﮏ‬
‫ﺍﻭ ﺭﺍ ﺑﻪ ﻧﻔﺲ ﺍﻭ ﺑﺸﻨﺎﺳﻴﻢ ﻭ ﺍﮔﺮ ﻫﻢ ّ‬
‫ﺣﺠﺖ ﻭ ﺑﺮﻫﺎﻥ ﺍﮐﺘﻔﺎ ﻧﻤﺎﺋﻴﻢ ﺗﺎ ﺑﻪ ﻣﻨﺒﻊ ﻓﻴﺾ ﻧﺎﻣﺘﻨﺎﻫﻰ ﮐﻪ ﺟﻤﻴﻊ‬
‫ّ‬
‫ﻓﻴﻮﺿﺎﺕ ﻧﺰﺩ ﺍﻭ ﻣﻌﺪﻭﻡ ﺻﺮﻑ ﺍﺳﺖ ﻓﺎﺋﺰ ﮔﺮﺩﻳﻢ ﻧﻪ ﺁﻧﮑﻪ ﻫﺮ ﺭﻭﺯ‬
‫‪٨٣‬‬ ‫ﺗﻤﺴﮏ ﺟﻮﺋﻴﻢ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪،‬‬
‫ّ‬ ‫ﺑﻪ ﺧﻴﺎﻟﻰ ﺍﻋﺘﺮﺍﺽ ﻧﻤﺎﺋﻴﻢ ﻭ ﺑﻪ ﻫﻮﺍﺋﻰ‬
‫ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻨﮑﻪ ﺍﺯ ﻗﺒﻞ ﺍﻳﻦ ﺍﻣﻮﺭﺍﺕ ﺭﺍ ﺑﻪ ﺗﻠﻮﻳﺤﺎﺕ ﻋﺠﻴﺒﻪ ﻭ‬
‫ﺍﻃﻼﻉ ﻳﺎﺑﻨﺪ ﻭ ﺩﺭ ﺁﻥ‬
‫ﺍﺷﺎﺭﺍﺕ ﻏﺮﻳﺒﻪ ﺧﺒﺮ ﺩﺍﺩﻩﺍﻧﺪ ﺗﺎ ﺟﻤﻴﻊ ﻧﺎﺱ ّ‬
 ‫ﺹ ‪٥٠‬‬
‫ﺭﻭﺯ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺑﺤﺮ ﺍﻟﺒﺤﻮﺭ ﻓﻴﻮﺿﺎﺕ ﻣﺤﺮﻭﻡ ﻧﺴﺎﺯﻧﺪ ﻣﻊ ﺫﻟﮏ ﺍﻣﺮ‬
‫ﭼﻨﻴﻦ ﻭﺍﻗﻊ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﻣﻀﻤﻮﻧﺎﺕ ﺩﺭ ﻗﺮﺁﻥ‬

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

‫ﻣﻦ َ ِ‬
‫ﺍﻟﻐﻤﺎﻡ‪ ١".‬ﻭ ﻋﻠﻤﺎﻯ ﻇﺎﻫﺮ ﺑﻌﻀﻰ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺍﺯ‬ ‫ﻇﻠﻞ ِ َ‬
‫ﺍ‪ِ ُ‬ﻓﻰ ُ َ ٍ‬
‫ﺗﻌﻘﻞ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ‬
‫ﻋﻼﺋﻢ ﻗﻴﺎﻣﺖ ﻣﻮﻫﻮﻡ ﮐﻪ ﺧﻮﺩ ّ‬
‫ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺁﻳﺎ ﺍﻧﺘﻈﺎﺭ ﻣﻰ ﮐﺸﻨﺪ ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﺑﻴﺎﻳﺪ‬
‫ﺁﻧﻬﺎ ﺭﺍ ﺧﺪﺍ ﺩﺭ ﺳﺎﻳﻪ ﺍﻯ ﺍﺯ ﺍﺑﺮ؟ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﻳﻦ ﻣﻀﻤﻮﻥ ﺩﺭ‬
‫ﺍﮐﺜﺮ ﮐﺘﺐ ﺳﻤﺎﻭﻯ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﺩﺭ ﻫﻤﻪ ﺍﻣﺎﮐﻦ ﺩﺭ ﺫﮐﺮ‬
‫ﻋﻼﻣﺎﺕ ﻇﻬﻮﺭ ﺑﻌﺪ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻗﺒﻞ ﺫﮐﺮ ﺷﺪ‪ .‬ﻭ ‪٨٤‬‬
‫ﻳﻐﺸﻰ‬
‫ﻣﺒﻴﻦ َ ْ َ‬ ‫ﺍﻟﺴﻤﺎء ِ ُ ٍ‬
‫ﺑﺪﺧﺎﻥ ُ ٍ‬ ‫ﺗﺄﺗﻲ ‪ُ ‬‬
‫ﻳﻮﻡ َ ِ‬
‫ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ َ " :‬‬
‫ﺍﻟﻴﻢ" ‪ ٢‬ﮐﻪ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺭﻭﺯﻯ ﮐﻪ‬
‫ﻋﺬﺍﺏ َ ِ ٌ‬
‫ﻫﺬﺍ َ َ ٌ‬
‫ﺍﻟﻨﺎﺱ َ َ‬
‫‪َ ‬‬
‫ﻣﻰ ﺁﻳﺪ ﺁﺳﻤﺎﻥ ﺑﻪ ﺩﻭﺩﻯ ﺁﺷﮑﺎﺭ ﻭ ﻓﺮﻭ ﻣﻰ ﮔﻴﺮﺩ ﻣﺮﺩﻡ ﺭﺍ ﻭ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻋﺬﺍﺏ ﺍﻟﻴﻢ‪ .‬ﻭ ﻫﻤﻴﻦ ﺍﻣﻮﺭﺍﺕ ﺭﺍ ﮐﻪ ﻣﻐﺎﻳﺮ ﺍﻧﻔﺲ ﺧﺒﻴﺜﻪ ﻭ‬
‫ﻣﺤﮏ ﻭ ﻣﻴﺰﺍﻥ ﻗﺮﺍﺭ‬
‫ّ‬ ‫ﺍﻟﻌﺰﻩ‬
‫ﺭﺏ ّ‬ ‫ﻣﺨﺎﻟﻒ ﻫﻮﺍﻯ ﻧﺎﺱ ﺍﺳﺖ ﺣﻀﺮﺕ ّ‬
‫ﺩﺍﻩ ﻭ ﺑﻪ ﺁﻧﻬﺎ ﺍﻣﺘﺤﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻋﺒﺎﺩ ﺧﻮﺩ ﺭﺍ ﻭ ﺗﻤﻴﺰ ﻣﻰ ﺩﻫﺪ‬
‫ﺳﻌﻴﺪ ﺭﺍ ﺍﺯ ﺷﻘﻲ ﻭ ُﻣﻌﺮﺽ ﺭﺍ ﺍﺯ ﻣﻘﺒﻞ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ ﺷﺪ‪ .‬ﻭ‬
‫ّ‬
‫ﻋﺎﺩﻳﻪ ﻭ ﺍﻧﻌﺪﺍﻡ ﺍﻋﻼﻡ‬
‫ّ‬ ‫ﺍﺧﺘﻼﻓﺎﺕ ﻭ َﻧﺴﺦ ﻭ ﻫﺪﻡ ﺭﺳﻮﻣﺎﺕ‬
‫ﻣﺤﺪﻭﺩﻩ ﺭﺍ ﺑﻪ ﺩﺧﺎﻥ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭﻩ ﺗﻌﺒﻴﺮ ﻓﺮﻣﻮﺩﻩ ﻭ ﮐﺪﺍﻡ‬
‫ﺩﺧﺎﻥ ﺍﺳﺖ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﺩﺧﺎﻥ ﮐﻪ ﻓﺮﻭ ﮔﺮﻓﺘﻪ ﻫﻤﻪ ﻧﺎﺱ ﺭﺍ ﻭ‬
‫‪-٢‬ﺳﻮﺭﻩ ﺩﺧﺎﻥ‪ ،‬ﺁﻳﻪ ‪١١-١ ٠‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢١٠‬‬
 ‫ﺹ ‪٥١‬‬
‫ﻋﺬﺍﺑﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﮐﻪ ﻫﺮﭼﻪ ﻣﻰ ﺧﻮﺍﻫﻨﺪ ﺭﻓﻊ ﺁﻥ ﻧﻤﺎﻳﻨﺪ ﻗﺎﺩﺭ‬
‫ﻣﻌﺬﺑﻨﺪ‬
‫ﻧﻴﺴﺘﻨﺪ؟ ﻭ ﺑﻪ ﻧﺎﺭ ﻧﻔﺲ ﺩﺭ ﻫﺮ ﺣﻴﻦ ﺑﻪ ﻋﺬﺍﺑﻰ ﺟﺪﻳﺪ ّ‬
‫ﺯﻳﺮﺍ ﮐﻪ ﻫﺮﭼﻪ ﻣﻰ ﺷﻨﻮﻧﺪ ﮐﻪ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﻟﻬﻰ ﻭ ﺣﮑﻢ ﻣﻨﻴﻊ‬
‫ﻋﻠﻮ ﺍﺳﺖ‬
‫ﺻﻤﺪﺍﻧﻰ ﺩﺭ ﺍﻃﺮﺍﻑ ﺍﺭﺽ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭﻫﺮ ﺭﻭﺯ ﺩﺭ ّ‬
‫ﻧﺎﺭﻯ ﺟﺪﻳﺪ ﺩﺭ ﻗﻠﻮﺑﺸﺎﻥ ﻣﺸﺘﻌﻞ ﻣﻰ ﺷﻮﺩ ﻭ ﺁﻧﭽﻪ ﻣﻼﺣﻈﻪ‬
‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ﻗﺪﺭﺕ ﻭ ﺍﻧﻘﻄﺎﻉ ﻭ ﺛﺒﻮﺕ ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﮐﻪ ﻫﺮ ﺭﻭﺯ ﺑﻪ‬
‫ﻋﻨﺎﻳﺖ ﺍﻟﻬﻰ ﻣﺤﮑﻢ ﺗﺮ ﻭ ﺭﺍﺳﺦ ﺗﺮ ﻣﻰ ﺷﻮﻧﺪ ﺍﺿﻄﺮﺍﺏ ﺗﺎﺯﻩ ﺩﺭ‬
‫ﺍﻳﺎﻡ ﮐﻪ ﺑﺤﻤﺪﺍ‪ ‬ﺳﻄﻮﺕ‬
‫ﻧﻔﻮﺳﺸﺎﻥ ﻇﺎﻫﺮ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ّ‬
‫ﺗﮑﻠﻢ ﻧﺪﺍﺭﻧﺪ ﻭ ﺍﮔﺮ ﻳﮑﻰ ﺍﺯ‬
‫ﺍﻟﻬﻰ ﭼﻨﺎﻥ ﻏﻠﺒﻪ ﻓﺮﻣﻮﺩﻩ ﮐﻪ ﺟﺮﺋﺖ ّ‬
‫ﺣﻖ ﺭﺍ ﮐﻪ ﺻﺪ ﻫﺰﺍﺭ ﺟﺎﻥ ﺑﻪ ﺩﻝ ﻭ ﺟﺎﻥ ﺭﺍﻳﮕﺎﻥ ﺩﺭ ﺭﻩ‬
‫ﺍﺻﺤﺎﺏ ّ‬
‫ﺩﻭﺳﺖ ﺍﻳﺜﺎﺭ ﻣﻰ ﻧﻤﺎﻳﺪ ﻣﻼﻗﺎﺕ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ﺧﻮﻑ ﺍﻇﻬﺎﺭ ﺍﻳﻤﺎﻥ‬
‫ﺳﺐ ﻭ ﻟﻌﻦ ﻣﺸﻐﻮﻝ‬
‫ّ‬ ‫ﻣﻰ ﮐﻨﻨﺪ ﻭ ﭼﻮﻥ ﺧﻠﻮﺕ ﻣﻰ ﮐﻨﻨﺪ ﺑﻪ‬
‫ﺁﻣﻨﺎ َﻭ ٕﺍﺫﺍ‬
‫ﻗﺎﻟﻮﺍ َ ‪‬‬
‫ﻟﻘﻮﮐﻢ َ ُ‬
‫ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ" :‬ﻭ ٕﺍ َﺫﺍ َ ُ ُ‬
‫ﺍﻥ ﺍ‪‬‬ ‫ﻣﻮﺗﻮﺍ ِ َ ِ ُ ْ‬
‫ﺑﻐﻴﻈﮑﻢ ٕ ‪‬‬ ‫ﻗﻞ ُ ُ‬ ‫ﻣﻦ َ ْ ِ‬
‫ﺍﻟﻐﻴﻆ ُ ْ‬ ‫ﺍﻻﻧﺎﻣﻞ ِ َ‬
‫ﻋﻠﻴﮑﻢ َ َ ِ َ‬
‫ﻋﻀﻮﺍ َ َ ْ ُ ُ‬
‫ﺧﻠﻮﺍ َ ‪‬‬
‫َ َ‬
‫‪٨٥‬‬ ‫ﻭﺭ ‪ ١".‬ﻭ ﻋﻨﻘﺮﻳﺐ ﺍﺳﺖ ﮐﻪ ﺍﻋﻼﻡ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﺭﺍ‬
‫ﺍﻟﺼﺪ ِ‬ ‫ﻋﻠﻴﻢ ِ َ ِ‬
‫ﺑﺬﺍﺕ ‪ُ ‬‬ ‫َ ٌ‬
‫ﺩﺭ ﻫﻤﻪ ﺑﻼﺩ ﻣﺮﺗﻔﻊ ﺑﻴﻨﻰ ﻭ ﺁﺛﺎﺭ ﻏﻠﺒﻪ ﻭ ﺳﻠﻄﻨﺖ ﺍﻭ ﺭﺍ ﺩﺭ ﺟﻤﻴﻊ‬
‫ﺩﻳﺎﺭ ﻇﺎﻫﺮ ﻣﺸﺎﻫﺪﻩ ﻓﺮﻣﺎﺋﻰ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﮐﺜﺮ ﻋﻠﻤﺎء ﭼﻮﻥ ﺍﻳﻦ ﺁﻳﺎﺕ‬
‫ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺍﺯ ﻣﻘﺼﻮﺩ ﻗﻴﺎﻣﺖ ﻭﺍﻗﻒ ﻧﺸﺪﻩﺍﻧﺪ ﻟﻬﺬﺍ‬
‫ﻳﺸﻌﺮ ﺗﻔﺴﻴﺮ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪.‬‬
‫ﺣﻴﺚ ﻻ َ ُ‬
‫ﺟﻤﻴﻊ ﺭﺍ ﺑﻪ ﻗﻴﺎﻣﺖ ﻣﻮﻫﻮﻡ ﻣﻦ َ ُ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪١١٩‬‬
 ‫ﺹ ‪٥٢‬‬
‫ﺧﺪﺍﻯ ﻭﺍﺣﺪ ﺷﺎﻫﺪ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﻗﺪﺭﻯ ﺑﺼﻴﺮﺕ ﺑﺎﺷﺪ ﺍﺯ ﺗﻠﻮﻳﺢ‬
‫ﻫﻤﻴﻦ ﺩﻭ ﺁﻳﻪ ﺟﻤﻴﻊ ﻣﻄﺎﻟﺐ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﺍﺩﺭﺍﮎ ﻣﻰ ﺷﻮﺩ ﻭ ﺑﻪ‬
‫ﺻﺒﺢ ﻣﻨﻴﺮ ﺍﻳﻘﺎﻥ ﺑﻪ ﻋﻨﺎﻳﺖ ﺭﺣﻤﺎﻥ ﻭﺍﺻﻞ ﻣﻰ ﮔﺮﺩﻧﺪ‪َ ِ َ .‬‬
‫ﮐﺬﻟﮏ‬
‫ﻦ ﻓﻰ‬
‫ﺗﮑﻮﻧ ‪‬‬
‫ﻟﻌﻞ ُ َ‬ ‫ﺍﻓﻨﺎﻥ ِﺳ َ ِ‬
‫ﺪﺭﺓ ﺍﻟﺒﻬﺎء َ َ ‪‬‬ ‫ﺍﻟﺒﻘﺎ‪َ ‬ﻋﻠﻰ َ ِ‬
‫ﺣﻤﺎﻣﺔ َ‬
‫ﻋﻠﻴﮏ َ َ ُ‬
‫ﺗﻐﻦ َ َ َ‬
‫ََ ‪‬‬
‫ﺫﻥ ﺍ‪ِ ‬‬
‫ﺳﺎﻟﮑﴼ‪ .‬ﻭ ﻗﻮﻟﻪ ‪" :‬ﻳﺮﺳﻞ‬ ‫ﺍﻟﺤﮑﻤﺔ ﺑﺈ ِ‬
‫ﺍﻟﻌﻠﻢ َﻭ ِ َ ِ‬
‫ﻣﻨﺎﻫﺞ ِ ْ ِ‬
‫ِ‬ ‫‪٨٦‬‬
‫ﻣﻼﺋﮑﺘﻪ " ٕﺍﻟﻰ ﺁﺧﺮ ﺍﻟﻘﻮﻝ‪ .‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﻣﻼﺋﮑﻪ ﺁﻥ ﻧﻔﻮﺳﻰ‬
‫ﺤﺒﺖ‬
‫ﺑﺸﺮﻳﻪ ﺭﺍ ﺑﻪ ﻧﺎﺭ ﻣ ّ‬
‫ّ‬ ‫ﺭﻭﺣﺎﻧﻴﻪ‪ ،‬ﺻﻔﺎﺕ‬
‫ّ‬ ‫ﻗﻮﻩ‬
‫ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﻪ ّ‬
‫ﻣﺘﺼﻒ ﮔﺸﺘﻨﺪ‪.‬‬
‫ﮐﺮﻭﺑﻴﻴﻦ ّ‬
‫ﺍﻟﻬﻰ ﺳﻮﺧﺘﻨﺪ ﻭ ﺑﻪ ﺻﻔﺎﺕ ﻋﺎﻟﻴﻦ ﻭ ّ ّ‬
‫ﮐﺮﻭﺑﻴﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ‪ :‬ﻗﻮﻣﻰ ﺍﺯ‬
‫ﭼﻨﺎﻧﭽﻪ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﺩﺭ ﻭﺻﻒ ّ‬
‫ﺷﻴﻌﻴﺎﻥ ﻣﺎ ﻫﺴﺘﻨﺪ ﺧﻠﻒ ﻋﺮﺵ‪ .‬ﻭ ﺍﺯ ﺫﮐﺮ ﺧﻠﻒ ﺍﻟﻌﺮﺵ ﺍﮔﺮ ﭼﻪ‬
‫ﻣﻌﺎﻧﻰ ﺑﺴﻴﺎﺭ ﻣﻨﻈﻮﺭ ﺑﻮﺩﻩ‪ ،‬ﻫﻢ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻭ ﻫﻢ ﺑﺮ ﺣﺴﺐ‬
‫ﻣﺪﻝ ﺍﺳﺖ ﺑﺮ ﻋﺪﻡ ﻭﺟﻮﺩ ﺷﻴﻌﻪ‪.‬‬
‫ّ‬ ‫ﺑﺎﻃﻦ‪ ،‬ﻭ ﻟﮑﻦ ﺩﺭ ﻳﮏ ﻣﻘﺎﻡ‬
‫ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﺆﻣﻦ ﻣﺜﻞ ﮐﺒﺮﻳﺖ ﺍﺣﻤﺮ‬
‫ﺍﺳﺖ ﻭ ﺑﻌﺪ ﺑﻪ ﻣﺴﺘﻤﻊ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺁﻳﺎ ﮐﺒﺮﻳﺖ ﺍﺣﻤﺮ ﺩﻳﺪﻩ ﺍﻯ؟‬
‫ﻣﻠﺘﻔﺖ ﺷﻮﻳﺪ ﺑﻪ ﺍﻳﻦ ﺗﻠﻮﻳﺢ ﮐﻪ ﺍﺑﻠﻎ ﺍﺯ ﺗﺼﺮﻳﺢ ﺍﺳﺖ ﺩﻻﻟﺖ‬
‫ﻣﻰ ﮐﻨﺪ ﺑﺮ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﺆﻣﻦ‪ .‬ﺍﻳﻦ ﻗﻮﻝ ﺁﻥ ﺣﻀﺮﺕ‪ .‬ﻭ ﺣﺎﻝ‬
‫ﻣﺸﺎﻫﺪﻩ ﮐﻦ ﭼﻘﺪﺭ ﺍﺯ ﺍﻳﻦ ﺧﻠﻖ ﺑﻰ ﺍﻧﺼﺎﻑ ﮐﻪ ﺭﺍﺋﺤﻪ ﺍﻳﻤﺎﻥ‬
‫ﻣﺤﻘﻖ‬
‫ّ‬ ‫ﻧﺸﻨﻴﺪﻩﺍﻧﺪ ﻣﻊ ﺫﻟﮏ ﮐﺴﺎﻧﻰ ﺭﺍ ﮐﻪ ﺑﻪ ﻗﻮﻝ ﺍﻳﺸﺎﻥ ﺍﻳﻤﺎﻥ‬
‫ﻣﻰ ﺷﻮﺩ ﻧﺴﺒﺖ ﺑﻪ ﮐﻔﺮ ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﭼﻮﻥ ﺍﻳﻦ ﻭﺟﻮﺩﺍﺕ‬ ‫‪٨٧‬‬
‫ﻣﺘﺨﻠﻖ ﺑﻪ‬
‫ّ‬ ‫ﻣﻘﺪﺱ ﮔﺸﺘﻨﺪ ﻭ‬
‫ﺑﺸﺮﻳﻪ ﭘﺎﮎ ﻭ ّ‬
‫ّ‬ ‫ﻗﺪﺳﻴﻪ ﺍﺯ ﻋﻮﺍﺭﺽ‬
‫ّ‬
 ‫ﺹ ‪۵۳‬‬
‫ﻣﻘﺪﺳﻴﻦ ﺷﺪﻧﺪ ﻟﻬﺬﺍ ﺍﺳﻢ‬
‫ﻣﺘﺼﻒ ﺑﻪ ﺍﻭﺻﺎﻑ ّ‬
‫ﺭﻭﺣﺎﻧﻴﻴﻦ ﻭ ّ‬
‫ّ‬ ‫ﺍﺧﻼﻕ‬
‫ﻣﻘﺪﺳﻪ ﺍﻃﻼﻕ ﮔﺸﺘﻪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ‬
‫ﻣﻼﺋﮑﻪ ﺑﺮ ﺁﻥ ﻧﻔﻮﺱ ّ‬
‫ﻣﻌﻨﻰ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﮐﻪ ﻫﺮ ﻓﻘﺮﻩ ﺁﻥ ﺑﻪ ﺁﻳﺎﺕ ﻭﺍﺿﺤﻪ ﻭ ﺩﻟﻴﻞ ﻫﺎﻯ‬
‫‪٨٨‬‬ ‫ﻣﺘﻘﻨﻪ ﻭ ﺑﺮﺍﻫﻴﻦ ﻻﺋﺤﻪ ﺍﻇﻬﺎﺭ ﺷﺪ‪ .‬ﻭ ﭼﻮﻥ ﺍﻣﻢ ﻋﻴﺴﻰ ﺑﻪ ﺍﻳﻦ‬
‫ﻣﻌﺎﻧﻰ ﻧﺮﺳﻴﺪﻧﺪ ﻭ ﺍﻳﻦ ﻋﻼﻣﺎﺕ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﭼﻨﺎﻧﭽﻪ ﺧﻮﺩ ﻭ‬
‫ﻗﺪﺳﻴﻪ‬
‫ّ‬ ‫ﻋﻠﻤﺎﻯ ﺍﻳﺸﺎﻥ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻇﺎﻫﺮ ﻧﺸﺪ ﻟﻬﺬﺍ ﺑﻪ ﻣﻈﺎﻫﺮ‬
‫ﻗﺪﺳﻴﻪ‬
‫ّ‬ ‫ﺍﺯ ﺁﻥ ﻳﻮﻡ ﺗﺎ ﺑﻪ ﺣﺎﻝ ﺍﻗﺒﺎﻝ ﻧﻨﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﺟﻤﻴﻊ ﻓﻴﻮﺿﺎﺕ‬
‫ﺻﻤﺪﺍﻧﻴﻪ ﻣﺤﺠﻮﺏ ﮔﺸﺘﻨﺪ‪.‬‬
‫ّ‬ ‫ﻣﺤﺮﻭﻡ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﺑﺪﺍﻳﻊ ﮐﻠﻤﺎﺕ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﺷﺄﻥ ﺍﻳﻦ ﻋﺒﺎﺩ ﺩﺭ ﻳﻮﻡ ﻣﻌﺎﺩ‪ .‬ﻭ ﺍﻳﻦ ﻗﺪﺭ ﺍﺩﺭﺍﮎ‬
‫ﻧﻨﻤﻮﺩﻧﺪ ﮐﻪ ﺍﮔﺮ ﺩﺭ ﻫﺮ ﻋﺼﺮﻯ ﻋﻼﺋﻢ ﻇﻬﻮﺭ ﻣﻄﺎﺑﻖ ﺁﻧﭽﻪ ﺩﺭ‬
‫ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﻇﺎﻫﺮ ﺷﻮﺩ ﺩﻳﮕﺮ ﮐﻪ ﺭﺍ ﻳﺎﺭﺍﻯ ﺍﻧﮑﺎﺭ‬
‫ِ‬ ‫ﺍﺧﺒﺎﺭ ﺍﺳﺖ ﺩﺭ‬
‫ﻣﺘﻘﻰ‬
‫ﺷﻘﻲ ﻭ ﻣﺠﺮﻡ ﻭ ّ‬ ‫ﻭ ﺍﻋﺮﺍﺽ ﻣﻰ ﻣﺎﻧﺪ ﻭ ﭼﮕﻮﻧﻪ ﻣﻴﺎﻥ ﺳﻌﻴﺪ ﻭ‬
‫ّ‬
‫ﻣﺜﻼ ﺍﻧﺼﺎﻑ ﺩﻫﻴﺪ ﺍﮔﺮ ﺍﻳﻦ ﻋﺒﺎﺭﺍﺕ ﮐﻪ ﺩﺭ‬
‫ً‬ ‫ﺗﻔﺼﻴﻞ ﻣﻰ ﺷﻮﺩ؟‬
‫ﺍﻧﺠﻴﻞ ﻣﺴﻄﻮﺭ ﺍﺳﺖ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﻣﻼﺋﮑﻪ ﺑﺎ‬
‫ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﺍﺯ ﺳﻤﺎء ﻇﺎﻫﺮﻩ ﺑﺎ ﺍﺑﺮﻯ ﻧﺎﺯﻝ ﺷﻮﻧﺪ ﺩﻳﮕﺮ ﮐﻪ‬
‫ﻳﺎﺭﺍﻯ ﺗﮑﺬﻳﺐ ﺩﺍﺭﺩﻭ ﻳﺎ ﮐﻪ ﻻﻳﻖ ﺍﻧﮑﺎﺭ ﻭ ﻗﺎﺑﻞ ﺍﺳﺘﮑﺒﺎﺭ ﺑﺎﺷﺪ؟‬
‫ﺑﻠﮑﻪ ﻓﻰ ﺍﻟﻔﻮﺭ ﻫﻤﻪ ﺍﻫﻞ ﺍﺭﺽ ﺭﺍ ﺍﺿﻄﺮﺍﺏ ﺑﻪ ﻗﺴﻤﻰ ﺍﺣﺎﻃﻪ‬
‫ﺭﺩ ﻭ‬
‫ﺗﮑﻠﻢ ﻧﻴﺴﺘﻨﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ّ‬
‫ﻣﻰ ﮐﻨﺪ ﮐﻪ ﻗﺎﺩﺭ ﺑﺮ ﺣﺮﻑ ﻭ ّ‬
‫ﻗﺒﻮﻝ‪ .‬ﻭ ﻧﻈﺮ ﺑﻪ ﻋﺪﻡ ﺍﺩﺭﺍﮎ ﺍﻳﻦ ﻣﻌﺎﻧﻰ ﺑﻮﺩ ﮐﻪ ﺟﻤﻌﻰ ﺍﺯ ﻋﻠﻤﺎﻯ‬
‫ﻧﺼﺎﺭﻯ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﻣﻌﺎﺭﺿﻪ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺍﮔﺮ ﺗﻮ ﺁﻥ ﻧﺒﻲ‬
‫ّ‬
 ‫ﺹ ‪٥٤‬‬
‫ﻣﻮﻋﻮﺩﻯ ﭼﺮﺍ ﺑﺎ ﺗﻮ ﻧﻴﺴﺘﻨﺪ ﺁﻥ ﻣﻼﺋﮑﻪ ﮐﻪ ﺩﺭ ﮐﺘﺐ ﻣﺎ ﻣﺴﻄﻮﺭ‬
‫ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺑﺎ ﺟﻤﺎﻝ ﻣﻮﻋﻮﺩ ﺑﻴﺎﻳﻨﺪ ﺗﺎ ﺍﻭ ﺭﺍ ﺍﻋﺎﻧﺖ ﻧﻤﺎﻳﻨﺪ ﺩﺭ‬
‫ﺍﻟﻌﺰﻩ ﺍﺯ ﻟﺴﺎﻥ‬
‫ﺭﺏ ّ‬ ‫ﺍﻣﺮ ﺍﻭ ﻭ ﻣﻨﺬﺭ ﺑﺎﺷﻨﺪ ﺑﺮﺍﻯ ﻋﺒﺎﺩ؟ ﭼﻨﺎﻧﭽﻪ ّ‬
‫ﻣﻌﻪ ﻧﺬﻳﺮﴽ " ﮐﻪ‬
‫ﻓﻴﮑﻮﻥ َ َ ُ‬
‫ﻣﻠﮏ َ َ ُ َ‬ ‫ﺍﻧﺰﻝ ٕ ِ‬
‫ﺍﻟﻴﻪ َ َ ٌ‬ ‫ﺍﻳﺸﺎﻥ ﺧﺒﺮ ﺩﺍﺩﻩ َﻟﻮﻻ ُ ِ َ‬
‫‪" :‬‬

‫ﻣﺤﻤﺪ ﻣﻠﮑﻰ‬
‫ّ‬ ‫ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ‪ :‬ﭼﺮﺍ ﻓﺮﻭ ﻓﺮﺳﺘﺎﺩﻩ ﻧﺸﺪ ﺑﺎ‬
‫ﭘﺲ ﺑﺎﺷﺪ ﺑﺎ ﺍﻭ ﺑﻴﻢ ﺩﻫﻨﺪﻩ ﻭ ﺗﺮﺳﺎﻧﻨﺪﻩ ﻣﺮﺩﻣﺎﻥ ﺭﺍ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫‪٨٩‬‬
‫ﮐﻪ ﺩﺭ ﻫﻤﻪ ﺍﻋﻬﺎﺩ ﻭ ﺍﻋﺼﺎﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭ ﺍﺧﺘﻼﻓﺎﺕ‬
‫ﺍﻳﺎﻡ ﻣﺸﻐﻮﻝ ﺑﻪ ﺯﺧﺎﺭﻑ ﻗﻮﻝ‬
‫ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻮﺩﻩ‪ .‬ﻭ ﻫﻤﻴﺸﻪ ّ‬
‫ﻣﻰ ﺷﺪﻧﺪ ﮐﻪ ﻓﻼﻥ ﻋﻼﻣﺖ ﻇﺎﻫﺮ ﻧﺸﺪ ﻭ ﻓﻼﻥ ﺑﺮﻫﺎﻥ ﺑﺎﻫﺮ‬
‫ﺗﻤﺴﮏ ﺑﻪ ﻋﻠﻤﺎﻯ‬
‫ّ‬ ‫ﻧﻴﺎﻣﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﺮﺽ ﻫﺎ ﻋﺎﺭﺽ ﻧﻤﻰ ﺷﺪ ﻣﮕﺮ ﺁﻧﮑﻪ‬
‫ﻣﺠﺮﺩﻩ ﻭ‬
‫ّ‬ ‫ﻋﺼﺮ ﻣﻰ ﺟﺴﺘﻨﺪ ﺩﺭ ﺗﺼﺪﻳﻖ ﻭ ﺗﮑﺬﻳﺐ ﺍﻳﻦ ﺟﻮﺍﻫﺮ‬
‫ﺍﻟﻬﻴﻪ‪ .‬ﻭ ﺍﻳﺸﺎﻥ ﻫﻢ‪ ،‬ﻧﻈﺮ ﺑﻪ ﺍﺳﺘﻐﺮﺍﻕ ﺩﺭ ﺷﺌﻮﻧﺎﺕ‬
‫ﻫﻴﺎﮐﻞ ّ‬
‫ﺩﻧﻴﻪ ﻓﺎﻧﻴﻪ‪ ،‬ﺍﻳﻦ ﺷﻤﻮﺱ ﺑﺎﻗﻴﻪ ﺭﺍ‬
‫ﻧﻔﺴﻴﻪ ﻭ ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﺍﻣﻮﺭﺍﺕ ّ‬
‫ّ‬
‫ﻣﺨﺎﻟﻒ ﻋﻠﻢ ﻭ ﺍﺩﺭﺍﮎ ﻭ ﻣﻌﺎﺭﺽ ﺟﻬﺪ ﻭ ﺍﺟﺘﻬﺎﺩ ﺧﻮﺩ ﻣﻰ ﺩﻳﺪﻧﺪ‬
‫ﺍﺣﺪﻳﻪ ﺭﺍ ﻫﻢ‬
‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﺍﺣﺎﺩﻳﺚ ﻭ ﺍﺧﺒﺎﺭ ﺣﺮﻭﻓﺎﺕ‬
‫ﻭ ﻣﻌﺎﻧﻰ ﮐﻠﻤﺎﺕ ّ‬
‫ﺑﺮ ﺳﺒﻴﻞ ﻇﺎﻫﺮ ﺑﻪ ﺍﺩﺭﺍﮎ ﺧﻮﺩ ﻣﻌﻨﻰ ﻭ ﺑﻴﺎﻥ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻟﻬﺬﺍ‬
‫ﺧﻮﺩ ﻭ ﺟﻤﻴﻊ ﻧﺎﺱ ﺭﺍ ﺍﺯ ﻧﻴﺴﺎﻥ ﻓﻀﻞ ﻭ ﺭﺣﻤﺖ ﺍﻳﺰﺩﻯ ﻣﺄﻳﻮﺱ‬
‫ﻣﻘﺮﻧﺪ ﺑﻪ ﺣﺪﻳﺚ‬
‫ﻭ ﻣﻬﺠﻮﺭ ﻧﻤﻮﺩﻧﺪ ﺑﺎ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﻣﺬﻋﻦ ﻭ ّ‬
‫ﺐ‪ " .‬ﻭ ﺩﺭ ﺟﺎﻯ‬ ‫ﺻﻌﺐ ُﻣﺴ َ ْ‬
‫ﺘﺼَﻌ ٌ‬ ‫ﻣﺸﻬﻮﺭ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ ُ‬
‫ﺣﺪﻳﺜﻨﺎ َ ٌ‬
‫‪" :‬‬

‫‪ -١‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ‪ ،‬ﺁﻳﻪ ‪٧‬‬

 ‫ﺹ ‪٥٥‬‬
‫ﻣﺴﺘﺼﻌﺐ ﻻ َ َ ِ ُ‬
‫ﻳﺤﺘﻤﻠﻪ ٕ ّﺍﻻ‬ ‫ﺻﻌﺐ ُ َ ْ َ ٌ‬
‫ﺍﻣﺮﻧﺎ َ ْ ٌ‬ ‫ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ٕ ‪‬‬
‫ﺍﻥ َ ْ َ‬
‫‪" :‬‬

‫ﻗﻠﺒﻪ ﻟﻼﻳﻤﺎﻥ‪ ".‬ﻭ‬

‫ﺍﻣﺘﺤﻦ ﺍ‪َ َ ُ‬‬
‫ﻋﺒﺪ َ َ‬
‫ﻣﺮﺳﻞ َﺍﻭ َ ٌ‬
‫ﻣﻘﺮﺏ َﺍﻭ َ ِﻧﺒﻲ ُ َ ٌ‬
‫ﻣﻠﮏ ُ َ ‪ٌ ‬‬
‫ََ ٌ‬
‫‪‬‬
‫ﺣﻖ‬
‫ﻣﺴﻠﻢ ﺍﺳﺖ ﻧﺰﺩ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﮐﻪ ﻫﻴﭻ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﺛﻼﺛﻪ ﺩﺭ ّ‬ ‫ّ‬
‫ﺍﻣﺎ‬
‫ﺍﻭﻝ ﮐﻪ ﻭﺍﺿﺢ ﺍﺳﺖ ﻭ ّ‬
‫ﺍﻳﺸﺎﻥ ﺻﺎﺩﻕ ﻧﻴﺴﺖ‪ .‬ﺩﻭ ﻗﺴﻢ ّ‬
‫ﻣﺤﮏ‬
‫ّ‬ ‫ﺛﺎﻟﺚ‪ ،‬ﻫﺮﮔﺰ ﺍﺯ ﺍﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﻬﻰ ﺳﺎﻟﻢ ﻧﻤﺎﻧﺪﻧﺪ ﻭ ﺩﺭ ﻇﻬﻮﺭ‬
‫‪٩٠‬‬ ‫ﺍﻟﻬﻰ ﺟﺰ ِ ّ‬
‫ﻏﺶ ﭼﻴﺰﻯ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻪ ﻇﻬﻮﺭ ﻧﺮﺳﻴﺪ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪،‬‬
‫ﺷﺮﻋﻴﻪ‬
‫ّ‬ ‫ﺑﺎ ﻭﺟﻮﺩ ﺍﻗﺮﺍﺭ ﺑﻪ ﺍﻳﻦ ﺣﺪﻳﺚ‪ ،‬ﻋﻠﻤﺎﺋﻰ ﮐﻪ ﺩﺭ ﻣﺴﺎﺋﻞ‬
‫ﺍﻟﻬﻴﻪ‬
‫ﺷﮏ ﺍﻧﺪ ﭼﮕﻮﻧﻪ ﺩﺭ ﻏﻮﺍﻣﺾ ﻣﺴﺎﺋﻞ ﺍﺻﻮﻝ ّ‬
‫ّ‬ ‫ﻇﻦ ﻭ‬
‫ﻫﻨﻮﺯ ﺩﺭ ّ‬
‫ﻗﺪﺳﻴﻪ ﺍﻇﻬﺎﺭ ﻋﻠﻢ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ‬
‫ّ‬ ‫ﻭ ﺟﻮﺍﻫﺮ ﺍﺳﺮﺍﺭ ﮐﻠﻤﺎﺕ‬
‫ﻓﻼﻥ ﺣﺪﻳﺚ ﮐﻪ ﺍﺯ ﻋﻼﺋﻢ ﻇﻬﻮﺭ ﻗﺎﺋﻢ ﺍﺳﺖ ﻫﻨﻮﺯ ﻇﺎﻫﺮ ﻧﺸﺪﻩ ﺑﺎ‬
‫ﺍﻳﻨﮑﻪ ﺭﺍﺋﺤﻪ ﻣﻌﺎﻧﻰ ﺍﺣﺎﺩﻳﺚ ﺭﺍ ﺍﺑﺪﴽ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻭ ﻏﺎﻓﻞ‬
‫ﺍﺯ ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ ﻋﻼﻣﺎﺕ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺻﺮﺍﻁ ﺍﻣﺮ ﮐﺸﻴﺪﻩ ﮔﺸﺖ ﻭ‬
‫َِ‬
‫ﺍﻟﻌﻼﻣﺔ‬ ‫ﻳﻤﺮﻭﻥ ﻭ ُﻫﻢ ِ ُ ُ ِ‬
‫ﻟﻈﻬﻮﺭ‬ ‫ﻋﻠﻴﻪ َ ‪‬‬ ‫ﺍﻟﻤﺆﻣﻨﻮﻥ َ َ ِ‬
‫ﮐﺎﻟﺒﺮﻕ َ َ‬ ‫ُ ِ ُ َ‬
‫ﻦ َ ِ ُ‬
‫ﻗﺒﻠﮑﻢ‬ ‫ﺍﻟﺬﻳﻦ ِﻣ ْ‬
‫ﮐﺎﻥ ّ َ‬ ‫ﺍﻟﺠﻬﺎﻝ َ َ ِ ُ‬
‫ﻓﺎﻧﺘﻈﺮﻭﺍ ﮐﻤﺎ َ‬ ‫ﻳﻨﺘﻈﺮﻭﻥ‪ُ ،‬ﻗْﻞ ﻳﺎ َﻣﻼٔ ُ ّ ِ‬
‫َ َ ِ‬
‫ﺍﻟﻤﻨﺘﻈﺮﻳﻦ‪ .‬ﻭ ﺍﮔﺮ ﺍﺯ ﺍﻳﺸﺎﻥ ﺳﺆﺍﻝ ﺷﻮﺩ ﺍﺯ ﺷﺮﺍﺋﻂ ﻇﻬﻮﺭ ﺍﻧﺒﻴﺎﻯ‬
‫َ‬ ‫َِ َ‬
‫ﻟﻤﻦ ُ َ‬
‫‪ ٩١‬ﺑﻌﺪ ﮐﻪ ﺩﺭ ﮐﺘﺐ ﻗﺒﻞ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﺁﻧﻬﺎ ﻋﻼﻣﺎﺕ ﻇﻬﻮﺭ ﻭ‬
‫ﻣﺤﻤﺪﻯ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ ﺷﺪ ﻭ ﺑﺮ ﺣﺴﺐ‬
‫ّ‬ ‫ﺍﺷﺮﺍﻕ ﺷﻤﺲ‬
‫ﻇﺎﻫﺮ ﻫﻴﭻ ﻳﮏ ﻇﺎﻫﺮ ﻧﺸﺪ‪ ،‬ﻣﻊ ﺫﻟﮏ ﺑﻪ ﭼﻪ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﻧﺼﺎﺭﻯ‬
‫ﺭﺩ ﻣﻰ ﻧﻤﺎﺋﻴﺪ ﻭ ﺣﮑﻢ ﺑﺮ ﮐﻔﺮ ﺁﻧﻬﺎ ﻧﻤﻮﺩﻩ ﺍﻳﺪ‪ ،‬ﭼﻮﻥ‬
‫ﻭ ﺍﻣﺜﺎﻝ ﺁﻧﻬﺎ ﺭﺍ ّ‬
‫ﺗﻤﺴﮏ ﺑﻪ ﺍﻳﻦ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﮐﺘﺐ‬
‫ّ‬ ‫ﻋﺎﺟﺰ ﺍﺯ ﺟﻮﺍﺏ ﻣﻰ ﺷﻮﻧﺪ‬
 ‫ﺹ ‪٥٦‬‬
‫ﺗﺤﺮﻳﻒ ﺷﺪﻩ ﻭ ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺧﻮﺩ‬
‫ﻋﺒﺎﺭﺍﺕ ﺁﻳﻪ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﺪ ﺑﺮ ﺍﻳﻨﮑﻪ ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﺍﺳﺖ‪ .‬ﻭ‬
‫ﻣﻀﻤﻮﻥ ﻫﻤﻴﻦ ﺁﻳﻪ ﺩﺭ ﻗﺮﺁﻥ ﻫﻢ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ ،‬ﻟﻮ ﺍﻧﺘﻢ ﺗﻌﺮﻓﻮﻥ‪.‬‬
‫ﻣﺪﺕ ﺍﺩﺭﺍﮎ‬
‫ﺑﺮﺍﺳﺘﻰ ﻣﻰ ﮔﻮﻳﻢ ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺤﺮﻳﻒ ﺭﺍ ﺩﺭ ﺍﻳﻦ ّ‬
‫‪٩٢‬‬ ‫ﺍﺣﻤﺪﻳﻪ ﺫﮐﺮ‬
‫ّ‬ ‫ﻧﻨﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﻠﻰ‪ ،‬ﺩﺭ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﻭ ﮐﻠﻤﺎﺕ ﻣﺮﺍﻳﺎﻯ‬
‫ﺗﺤﺮﻳﻒ ﻋﺎﻟﻴﻦ ﻭ ﺗﺒﺪﻳﻞ ﻣﺴﺘﮑﺒﺮﻳﻦ ﻫﺴﺖ‪ ،‬ﻭ ﻟﮑﻦ ﺩﺭ ﻣﻮﺍﺿﻊ‬
‫ﻣﺨﺼﻮﺻﻪ ﺫﮐﺮ ﺷﺪﻩ‪ .‬ﻭ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺣﮑﺎﻳﺖ ﺍﺑﻦ ﺻﻮﺭﻳﺎ ﺍﺳﺖ‬
‫ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﺍﻫﻞ ﺧﻴﺒﺮ ﺩﺭ ﺣﮑﻢ ﻗﺼﺎﺹ ﺯﻧﺎﻯ ﻣﺤﺼﻦ ﻭ ﻣﺤﺼﻨﻪ‬
‫ﺍﺯ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻧﺪ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﺣﮑﻢ ﺧﺪﺍ‬
‫ﺭﺟﻢ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﺸﺎﻥ ﺍﻧﮑﺎﺭ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﭼﻨﻴﻦ ﺣﮑﻤﻰ‬
‫ﻣﺴﻠﻢ ﻭ ﮐﻼﻡ ﺍﻭ‬
‫ﻧﻴﺴﺖ‪ .‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﺍﺯ ﻋﻠﻤﺎﻯ ﺧﻮﺩ ﮐﻪ ﺭﺍ ّ‬
‫ﻣﺼﺪﻗﻴﺪ؟ ﺍﺑﻦ ﺻﻮﺭﻳﺎ ﺭﺍ ﻗﺒﻮﻝ ﻧﻤﻮﺩﻧﺪ ﻭ ﺣﻀﺮﺕ ﺍﻭ ﺭﺍ ﺍﺣﻀﺎﺭ‬
‫ّ‬ ‫ﺭﺍ‬
‫ﻭﺍﻧﺰﻝ‬
‫ﺍﻟﺒﺤﺮ َ َ َ‬
‫ﻟﮑﻢ َ َ‬ ‫ﻧﻤﻮﺩ ﻭ ﻓﺮﻣﻮﺩ‪َ ُ ِ ُ " :‬‬
‫ﺍﻗﺴﻤﮏ ﺑﺎ‪ ‬ﺍﻟ‪‬ﺬﻯ َ َ َ‬
‫ﻓﻠﻖ ُ‬
‫ﻧﺠﺎﮐﻢ ِﻣﻦ ﻓﺮﻋﻮﻥ ﻭ َﻣﻼ ‪‬ﻩ ﻭ‬
‫ﺍﻟﻐﻤﺎﻡ ﻭ َ ّ‬
‫ﻟﮑﻢ َ‬ ‫ﺍﻟﻤﻦ ﻭ َ ‪‬‬
‫ﻇﻠﻞ َ ُ‬ ‫ﻋﻠﻴﮑﻢ َ ‪‬‬
‫ََ ُ‬
‫ﺣﮑﻢ ِﺑﻪ ُﻣﻮﺳﻰ ﻓﻰ‬
‫ﺗﺬﮐﺮ َﻟﻨﺎ ﻣﺎ َ َ‬
‫ﺍﻟﻨﺎﺱ ِ ِ َﺑﺎﻥ َ ُ َ‬
‫ﻋﻠﻰ ّ‬
‫ﻓﻀﻠﮑﻢ َ َ‬
‫َ ‪ُ ‬‬
‫ﺍﻟﻤﺤﺼﻨﺔ‪ ".‬ﮐﻪ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ‬ ‫ﺍﻟﻤﺤﺼﻦ َﻭ ّ ِ َ‬
‫ﺍﻟﺰﺍﻧﻴﺔ ُ ْ َ‬ ‫ِﻗﺼﺎﺹ ّ ِ‬
‫ﺍﻟﺰﺍﻧﻰ ُ ْ َ‬
‫ﻗﺴﻢ ﺩﺍﺩﻧﺪ‬
‫ﻣﺆﮐﺪ َ َ‬
‫ﻗﺴﻢ ﻫﺎﻯ ّ‬
‫ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﺑﻦ ﺻﻮﺭﻳﺎ ﺭﺍ ﺑﻪ ﺍﻳﻦ َ َ‬
‫ﮐﻪ ﺩﺭ ﺗﻮﺭﺍﺕ ﺣﮑﻢ ﻗﺼﺎﺹ ﺩﺭ ﺯﻧﺎﻯ ﻣﺤﺼﻦ ﭼﻪ ﻧﺎﺯﻝ ﺷﺪﻩ؟‬
‫ﻣﺤﻤﺪ‪ ،‬ﺭﺟﻢ ﺍﺳﺖ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ ﭘﺲ ﭼﺮﺍ‬
‫ّ‬ ‫ﻋﺮﺽ ﻧﻤﻮﺩ‪ :‬ﻳﺎ‬
‫ﺍﻳﻦ ﺣﮑﻢ ﻣﻴﺎﻥ ﻳﻬﻮﺩ ﻣﻨﺴﻮﺥ ﺷﺪﻩ ﻭ ﻣﺠﺮﻯ ﻧﻴﺴﺖ؟ ﻋﺮﺽ‬
 ‫ﺹ ‪٥٧‬‬
‫ﺍﻟﻤﻘﺪﺱ ﺭﺍ ﺑﺴﻮﺧﺖ ﻭ ﺟﻤﻴﻊ ﻳﻬﻮﺩ‬
‫ّ‬ ‫ﺍﻟﻨﺼﺮ ﺑﻴﺖ‬
‫ﻧﻤﻮﺩ‪ :‬ﭼﻮﻥ ﺑﺨﺖ ّ‬
‫ﺭﺍ ﺑﻘﺘﻞ ﺭﺳﺎﻧﺪ‪ ،‬ﺩﻳﮕﺮ ﻳﻬﻮﺩﻯ ﺩﺭ ﺍﺭﺽ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ّﺍﻻ ﻣﻌﺪﻭﺩﻯ‬
‫ﻗﻠﺖ ﻳﻬﻮﺩ ﻭ ﮐﺜﺮﺕ ﻋﻤﺎﻟﻘﻪ ﺑﻪ‬
‫ﻗﻠﻴﻞ‪ .‬ﻭ ﻋﻠﻤﺎﻯ ﺁﻥ ﻋﺼﺮ ﻧﻈﺮ ﺑﻪ ّ‬
‫ﻣﺸﺎﻭﺭﻩ ﺟﻤﻊ ﺷﺪﻧﺪ ﮐﻪ ﺍﮔﺮ ﻣﻮﺍﻓﻖ ﺣﮑﻢ ﺗﻮﺭﺍﺕ ﻋﻤﻞ ﺷﻮﺩ ﺁﻧﭽﻪ‬
‫ﺍﻟﻨﺼﺮ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻨﺪ ﺑﻪ ﺣﮑﻢ ﮐﺘﺎﺏ ﻣﻘﺘﻮﻝ‬
‫ﺍﺯ ﺩﺳﺖ ﺑﺨﺖ ّ‬
‫ﺑﺎﻟﻤﺮﻩ‬
‫ّ‬ ‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﻣﺼﺎﻟﺢ ﺣﮑﻢ ﻗﺘﻞ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ‬
‫ﺑﺮﺩﺍﺷﺘﻨﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺑﻴﻦ ﺟﺒﺮﺋﻴﻞ ﺑﺮ ﻗﻠﺐ ﻣﻨﻴﺮﺵ ﻧﺎﺯﻝ ﺷﺪ‬
‫‪٩٣‬‬ ‫ﺍﻟﮑﻠﻢ َﻋﻦ َ َ ِ ِ‬
‫ﻣﻮﺍﺿﻌﻪ‪ ١".‬ﺍﻳﻦ‬ ‫ﻳﺤﺮﻓﻮﻥ َ ِ َ‬
‫ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﻋﺮﺽ ﻧﻤﻮﺩ ُ َ ‪َ ُ ‬‬
‫‪" :‬‬

‫ﻳﮏ ﻣﻮﺿﻊ ﺑﻮﺩ ﮐﻪ ﺫﮐﺮ ﺷﺪ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺤﺮﻳﻒ‬
‫ﻧﻪ ﭼﻨﺎﻥ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﻓﻬﻢ ﻧﻤﻮﺩﻩﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺑﻌﻀﻰ‬
‫ﻣﻰ ﮔﻮﻳﻨﺪ ﮐﻪ ﻋﻠﻤﺎﻯ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺁﻳﺎﺗﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﻭﺻﻒ‬
‫ﻣﺤﻤﺪﻳﻪ ﺑﻮﺩ ﺍﺯ ﮐﺘﺎﺏ ﻣﺤﻮ ﻧﻤﻮﺩﻧﺪ ﻭ ﻣﺨﺎﻟﻒ ﺁﻥ ﺭﺍ ﺛﺒﺖ‬
‫ّ ّ‬ ‫ﻃﻠﻌﺖ‬
‫ﮐﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻗﻮﻝ ﻧﻬﺎﻳﺖ ﺑﻰ ﻣﻌﻨﻰ ﻭ ﺑﻰ ﺍﺻﻞ ﺍﺳﺖ‪ .‬ﺁﻳﺎ ﻣﻰ ﺷﻮﺩ‬
‫ﮐﺴﻰ ﮐﻪ ﻣﻌﺘﻘﺪ ﺑﻪ ﮐﺘﺎﺑﻰ ﮔﺸﺘﻪ ﻭ ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﺩﺍﻧﺴﺘﻪ ﺁﻥ ﺭﺍ‬
‫ﻣﺤﻮ ﻧﻤﺎﻳﺪ؟ ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ‪ ،‬ﺗﻮﺭﺍﺕ ﺩﺭ ﻫﻤﻪ ﺭﻭﻯ ﺍﺭﺽ ﺑﻮﺩ‪،‬‬
‫ﻣﮑﻪ ﻭ ﻣﺪﻳﻨﻪ ﻧﺒﻮﺩ ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺗﻐﻴﻴﺮ ﺩﻫﻨﺪ ﻭ ﻳﺎ‬
‫ﻣﻨﺤﺼﺮ ﺑﻪ ّ‬
‫ﺗﺒﺪﻳﻞ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺤﺮﻳﻒ ﻫﻤﻴﻦ ﺍﺳﺖ ﮐﻪ ﺍﻟﻴﻮﻡ‬
‫ﺟﻤﻴﻊ ﻋﻠﻤﺎﻯ ﻓﺮﻗﺎﻥ ﺑﻪ ﺁﻥ ﻣﺸﻐﻮﻟﻨﺪ‪ ،‬ﻭ ﺁﻥ ﺗﻔﺴﻴﺮ ﻭ ﻣﻌﻨﻰ ﻧﻤﻮﺩﻥ‬
‫ﮐﺘﺎﺏ ﺍﺳﺖ ﺑﺮ ﻫﻮﻯ ﻭ ﻣﻴﻞ ﺧﻮﺩ‪ .‬ﻭ ﭼﻮﻥ ﻳﻬﻮﺩ ﺩﺭ ﺯﻣﺎﻥ ﺁﻥ‬
‫‪ -١‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‪ ،‬ﺁﻳﻪ ‪١٣‬‬
 ‫ﺹ ‪٥٨‬‬
‫ﻣﺪﻝ ﺑﺮ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﻮﺩ ﺑﻪ‬
‫ّ‬ ‫ﺣﻀﺮﺕ ﺁﻳﺎﺕ ﺗﻮﺭﺍﺕ ﺭﺍ ﮐﻪ‬
‫ﻫﻮﺍﻯ ﺧﻮﺩ ﺗﻔﺴﻴﺮ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ ﺑﻴﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍﺿﻰ ﻧﺸﺪﻧﺪ‬
‫ﻟﻬﺬﺍ ﺣﮑﻢ ﺗﺤﺮﻳﻒ ﺩﺭﺑﺎﺭﻩ ﺁﻧﻬﺎ ﺻﺪﻭﺭ ﻳﺎﻓﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬
‫ﺍﻣﺖ ﻓﺮﻗﺎﻥ ﺁﻳﺎﺕ ﮐﺘﺎﺏ‬
‫ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ ﭼﮕﻮﻧﻪ ﺗﺤﺮﻳﻒ ﻧﻤﻮﺩﻧﺪ ّ‬
‫ﺭﺍ ﺩﺭ ﻋﻼﻣﺎﺕ ﻇﻬﻮﺭ‪ ،‬ﺑﻪ ﻣﻴﻞ ﻭ ﻫﻮﺍﻯ ﺧﻮﺩ ﺗﻔﺴﻴﺮ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‬

‫ﭼﻨﺎﻧﭽﻪ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َﻗﺪ َ َ‬

‫ﮐﺎﻥ‬ ‫‪" :‬‬
‫‪٩٤‬‬
‫ﻦ َﺑْﻌِﺪ ﻣﺎ َﻋَﻘُﻠﻮُﻩ ﻭ‬
‫ﻳﺤﺮﻓﻮﻧﻪ ِﻣ ْ‬ ‫ﮐﻼﻡ ﺍ‪ ُ ِ‬‬
‫ﺛﻢ ُ َ ّ ُ َ ُ‬ ‫ﻓﺮﻳﻖ ِ ُ ْ‬
‫ﻣﻨﻬﻢ َ َ ُ َ‬
‫ﻳﺴﻤﻌﻮﻥ َ َ‬ ‫َ ٌ‬
‫ﻣﺪﻝ ﺍﺳﺖ ﺑﺮ ﺗﺤﺮﻳﻒ ﻣﻌﺎﻧﻰ ﮐﻼﻡ‬
‫ﻠﻤﻮﻥ‪ ١".‬ﻭ ﺍﻳﻦ ﺁﻳﻪ ﻫﻢ ُ ّ‬
‫ﻳﻌ َ ُ َ‬
‫ُﻫﻢ َ ْ‬
‫ﻇﺎﻫﺮﻳﻪ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺁﻳﻪ ﻣﺴﺘﻔﺎﺩ‬
‫ّ‬ ‫ﺍﻟﻬﻰ ﻧﻪ ﺑﺮ ﻣﺤﻮ ﮐﻠﻤﺎﺕ‬
‫ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﻋﻘﻮﻝ ﻣﺴﺘﻘﻴﻤﻪ ﻫﻢ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﺩﺭ ﻣﻮﺿﻊ‬
‫ﺑﺎﻳﺪﻳﻬﻢ‬
‫ﺏ َِ ِ ْ‬‫ﺍﻟﮑﺘﺎ َ‬ ‫ﻳﮑﺘﺒﻮﻥ‬ ‫ﻓﻮﻳﻞ ِﻟ ‪َ ‬‬
‫ﻠﺬﻳﻦ َ ُ ُ َ‬ ‫ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ َ ٌ‬ ‫‪٩٥‬‬
‫‪" :‬‬
‫َ‬
‫ﺍﻻﻳﻪ‪.‬‬
‫ﻗﻠﻴﻼ‪ ٢ " .‬ﺍﻟﻰ ﺁﺧﺮ ٓ‬ ‫ﺘﺮﻭﺍ ِ ِﺑﻪ َ َ‬
‫ﺛﻤﻨﴼ َ ً‬ ‫ﻦ ِﻋﻨِْﺪ ﺍ‪ِ ِ‬ﻟ ْ‬
‫ﻴﺸ َ ُ‬ ‫ﻳﻘﻮﻟﻮﻥ َﻫﺬﺍ ِﻣ ْ‬
‫ﺛﻢ َ ُ ُ َ‬
‫ُ ‪‬‬
‫ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺷﺄﻥ ﻋﻠﻤﺎﻯ ﻳﻬﻮﺩ ﻭ ﺑﺰﺭﮔﺎﻥ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﺷﺪ ﮐﻪ‬
‫ﺁﻥ ﻋﻠﻤﺎء ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﺳﺘﺮﺿﺎﻯ ﺧﺎﻃﺮ ﺍﻏﻨﻴﺎء ﻭ ﺍﺳﺘﺠﻼﺏ‬
‫ﺭﺩ ﺣﻀﺮﺕ‬
‫ﻏﻞ ﻭ ﮐﻔﺮ‪ ،‬ﺍﻟﻮﺍﺣﻰ ﭼﻨﺪ ﺑﺮ ّ‬
‫ﺯﺧﺎﺭﻑ ﺩﻧﻴﺎ ﻭ ﺍﻇﻬﺎﺭ ّ‬
‫ﻣﺴﺘﺪﻝ ﺷﺪﻧﺪ ﮐﻪ ﺫﮐﺮ ﺁﻧﻬﺎ ﺟﺎﺋﺰ ﻧﻪ‪،‬‬
‫ّ‬ ‫ﻧﻮﺷﺘﻨﺪ ﻭ ﺑﻪ ﺩﻻﺋﻠﻰ ﭼﻨﺪ‬
‫ﺍﺩﻟﻪ ﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﺍﺯ ﺍﺳﻔﺎﺭ ﺗﻮﺭﺍﺕ ﻣﺴﺘﻔﺎﺩ‬
‫ﻭ ﻧﺴﺒﺖ ﺩﺍﺩﻧﺪ ّ‬
‫‪٩٦‬‬ ‫ﺭﺩ ﺑﺮ ﺍﻳﻦ‬
‫ﮔﺸﺘﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﭼﻪ ﻣﻘﺪﺍﺭ ّ‬
‫ﺍﻣﺮ ﺑﺪﻳﻊ‪ ،‬ﻋﻠﻤﺎﻯ ﺟﺎﻫﻞ ﻋﺼﺮ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻭ ﮔﻤﺎﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﻳﻦ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٧٩‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٧٥‬‬
 ‫ﺹ ‪٥٩‬‬
‫ﻣﻔﺘﺮﻳﺎﺕ ﻣﻄﺎﺑﻖ ﺁﻳﺎﺕ ﮐﺘﺎﺏ ﻭ ﻣﻮﺍﻓﻖ ﮐﻠﻤﺎﺕ ﺍﻭﻟﻰ ﺍﻻﻟﺒﺎﺏ‬
‫ّ‬
‫‪٩٧‬‬ ‫ﺍﺳﺖ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺍﺫﮐﺎﺭ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺑﮕﻮﻳﻨﺪ ﺍﻳﻦ‬
‫ﺭﺩ ﻧﻤﺎﻳﻨﺪ ﻭ‬
‫ﻋﻼﺋﻢ ﻣﺬﮐﻮﺭﻩ ﮐﻪ ﺍﺯ ﺍﻧﺠﻴﻞ ﺫﮐﺮ ﺷﺪ ﺗﺤﺮﻳﻒ ﻳﺎﻓﺘﻪ ﻭ ّ‬
‫ﻣﻄﻠﻊ ﺑﺎﺷﻴﺪ ﮐﻪ ﮐﺬﺏ ﻣﺤﺾ ﻭ‬
‫ﻣﺘﻤﺴﮏ ﺑﻪ ﺁﻳﺎﺕ ﻭ ﺍﺧﺒﺎﺭ ﺷﻮﻧﺪ ّ‬
‫ّ‬
‫ﺍﻓﺘﺮﺍﻯ ﺻﺮﻑ ﺍﺳﺖ‪ .‬ﺑﻠﻰ‪ ،‬ﺫﮐﺮ ﺗﺤﺮﻳﻒ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻰ ﮐﻪ ﺫﮐﺮ ﺷﺪ‬
‫ﻣﺸﺨﺼﻪ ﻫﺴﺖ ﭼﻨﺎﻧﭽﻪ ﺑﻌﻀﻰ ﺍﺯ ﺁﻥ ﺭﺍ ﺫﮐﺮ ﻧﻤﻮﺩﻳﻢ ﺗﺎ‬
‫ّ‬ ‫ﺩﺭ ﺍﻣﺎﮐﻦ‬
‫ﻣﻌﻠﻮﻡ ﻭ ﻣﺒﺮﻫﻦ ﺷﻮﺩ ﺑﺮ ﻫﺮ ﺫﻯ ﺑﺼﺮﻯ ﮐﻪ ﺍﺣﺎﻃﻪ ﻋﻠﻮﻡ ﻇﺎﻫﺮﻩ‬
‫ﺍﻣﻴﻴﻦ ﺍﻟﻬﻰ ﻫﺴﺖ‪ ،‬ﺩﻳﮕﺮ ﻣﻌﺎﺭﺿﻴﻦ ﺑﻪ ﺍﻳﻦ ﺧﻴﺎﻝ‬
‫ﻫﻢ ﻧﺰﺩ ﺑﻌﻀﻰ ﺍﺯ ّ ّ‬
‫ﻧﻴﻔﺘﻨﺪ ﻭ ﻣﻌﺎﺭﺿﻪ ﻧﻨﻤﺎﻳﻨﺪ ﮐﻪ ﻓﻼﻥ ﺁﻳﻪ ﺩﻟﻴﻞ ﺑﺮ ﺗﺤﺮﻳﻒ ﺍﺳﺖ ﻭ‬
‫ﺍﻃﻼﻉ ﺫﮐﺮ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﻭ ﻣﻄﺎﻟﺐ ﺭﺍ‬
‫ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﺍﺯ ﻋﺪﻡ ّ‬
‫ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺍﮐﺜﺮ ﺁﻳﺎﺕ ﮐﻪ ﻣﺸﻌﺮ ﺑﺮ ﺗﺤﺮﻳﻒ ﺍﺳﺖ‬
‫ﻋﻠﻢ ُ ِ‬
‫ﺍﻟﻔﺮﻗﺎﻥ ﺗﺤﺒﺮﻭﻥ‪.‬‬ ‫ﺍﻧﺘﻢ ِﻓﻰ َ ‪‬‬
‫ﺟﺰﺍ‪‬ﺮ ِ‬ ‫ﺩﺭﺑﺎﺭﻩ ﻳﻬﻮﺩ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻟﻮ َ ُ‬
‫‪٩٨‬‬ ‫ﺍﮔﺮ ﭼﻪ ﺍﺯ ﺑﻌﻀﻰ ﺣﻤﻘﺎﻯ ﺍﺭﺽ ﺷﻨﻴﺪﻩ ﺷﺪ ﮐﻪ ﺍﻧﺠﻴﻞ ﺳﻤﺎﻭﻯ ﺩﺭ‬
‫ﺩﺳﺖ ﻧﺼﺎﺭﻯ ﻧﻴﺴﺖ ﻭ ﺑﻪ ﺁﺳﻤﺎﻥ ﺭﻓﺘﻪ‪ ،‬ﺩﻳﮕﺮ ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺍﺯ‬
‫ﺟﻞ ﻭ‬
‫ﻫﻤﻴﻦ ﻗﻮﻝ ﻧﺴﺒﺖ ﮐﻤﺎﻝ ﻇﻠﻢ ﻭ ﺟﺒﺮ ﺑﺮﺍﻯ ﺣﻀﺮﺕ ﺑﺎﺭﻯ ّ‬
‫ﻋﺰ ﺛﺎﺑﺖ ﻣﻰ ﺷﻮﺩ‪ .‬ﺯﻳﺮﺍ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺷﻤﺲ ﺟﻤﺎﻝ ﻋﻴﺴﻰ ﺍﺯ‬
‫ّ‬
‫ﺣﻖ‬
‫ﻣﻴﺎﻥ ﻗﻮﻡ ﻏﺎﺋﺐ ﺷﺪ ﻭ ﺑﻪ ﻓﻠﮏ ﭼﻬﺎﺭﻡ ﺍﺭﺗﻘﺎء ﻓﺮﻣﻮﺩ ﻭ ﮐﺘﺎﺏ ّ‬
‫ﺟﻞ ﺫﮐﺮﻩ ﮐﻪ ﺍﻋﻈﻢ ﺑﺮﻫﺎﻥ ﺍﻭﺳﺖ ﻣﻴﺎﻥ ﺧﻠﻖ ﺍﻭ‪ ،‬ﺁﻥ ﻫﻢ ﻏﺎﺋﺐ‬
‫ّ‬
‫ﺷﻮﺩ ﺩﻳﮕﺮ ﺁﻥ ﺧﻠﻖ ﺍﺯ ﺯﻣﺎﻥ ﻋﻴﺴﻰ ﺗﺎ ﺯﻣﺎﻥ ﺍﺷﺮﺍﻕ ﺷﻤﺲ‬
‫ﻣﺘﻤﺴﮏ ﺍﻧﺪ ﻭ ﺑﻪ ﮐﺪﺍﻡ ﺍﻣﺮ ﻣﺄﻣﻮﺭ؟ ﻭ ﺩﻳﮕﺮ‬
‫ّ‬ ‫ﻣﺤﻤﺪﻯ ﺑﻪ ﭼﻪ‬
‫ّ‬
 ‫ﺹ ‪٦٠‬‬
‫ﻣﺤﻞ ﻧﺰﻭﻝ ﻋﺬﺍﺏ‬
‫ّ‬ ‫ﭼﮕﻮﻧﻪ ﻣﻮﺭﺩ ﺍﻧﺘﻘﺎﻡ ﻣﻨﺘﻘﻢ ﺣﻘﻴﻘﻰ ﻣﻰ ﺷﻮﻧﺪ ﻭ‬
‫ﻭ ﺳﻴﺎﻁ ﺳﻠﻄﺎﻥ ﻣﻌﻨﻮﻯ ﻣﻰ ﮔﺮﺩﻧﺪ ؟ ﺍﺯ ﻫﻤﻪ ﮔﺬﺷﺘﻪ ﺍﻧﻘﻄﺎﻉ ﻓﻴﺾ‬
‫ﻓﻨﻌﻮﺫ‬
‫ﻓﻴﺎﺽ ﻭ ﺍﻧﺴﺪﺍﺩ ﺑﺎﺏ ﺭﺣﻤﺖ ﺳﻠﻄﺎﻥ ﺍﻳﺠﺎﺩ ﻻﺯﻡ ﻣﻰ ﺁﻳﺪ‪ُ ُ َ َ .‬‬
‫ّ‬
‫ﻳﻌﺮﻓﻮﻥ‪.‬‬
‫ﻋﻤﺎ ُﻫﻢ َ ُ َ‬
‫ﻓﺘﻌﺎﻟﻰ َ ّ‬ ‫ﺍﻟﻌﺒﺎﺩ ﻓﻰ َ ‪‬‬
‫ﺣﻘﻪ‪َ َ ،‬‬ ‫ُ‬ ‫ﻳﻈﻦ‬
‫ﻋﻤﺎ َ ُ ‪‬‬
‫ِﺑﺎ‪ّ َ ‬‬
‫ِ‬
‫ﺍﻟﺴﻤﻮﺍﺕ َﻭ‬
‫ﻧﻮﺭ ‪‬‬
‫ﺍﻯ ﻋﺰﻳﺰ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﺒﺢ ﺍﺯﻟﻰ ﮐﻪ ﺍﻧﻮﺍﺭ "ﺍ‪ُ ُ ُ‬‬ ‫‪٩٩‬‬
‫ﻳﺄﺑﻰ ﺍ‪ُ‬‬
‫ﺍﻻﺭﺽ" ‪ ١‬ﻋﺎﻟﻢ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﻭ ﺳﺮﺍﺩﻕ ﻋﺼﻤﺖ ﻭ ﺣﻔﻆ " َﻭ َ َ‬
‫ٔ‬
‫ﻧﻮﺭﻩ " ‪ ٢‬ﻣﺮﺗﻔﻊ ﮔﺸﺘﻪ ﻭ ﻳﺪ ﻗﺪﺭﺕ "ﻭ َ ِ ِ‬
‫ﺑﻴﺪﻩ‬ ‫ٕ ّﺍﻻ ﺃﻥ ُ ِ ‪‬‬
‫ﻳﺘﻢ ُ َ ُ‬
‫ﻫﻤﺖ ﺭﺍ ﻣﺤﮑﻢ‬
‫ﺷﻲ‪ ٣ " ‬ﻣﺒﺴﻮﻁ ﻭ ﻗﺎﺋﻢ ﺷﺪﻩ ﮐﻤﺮ ّ‬ ‫ﻣﻠﮑﻮﺕ ُ ‪‬‬
‫ﮐﻞ‬ ‫ََ ُ ُ‬
‫َ ْ‬
‫ﺑﺎﻳﺪ ﺑﺴﺖ ﮐﻪ ﺷﺎﻳﺪ ﺑﻪ ﻋﻨﺎﻳﺖ ﻭ ﻣﮑﺮﻣﺖ ﺍﻟﻬﻰ ﺩﺭ ﻣﺪﻳﻨﻪ‬

‫ﺍﻧﺎ ‪ "‬ﻭﺍﺭﺩ ﺷﻮﻳﻢ ﺗﺎ ﺑﻪ ﻣﻮﺍﻗﻊ ّ‬

‫ﻋﺰ "ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ"‬ ‫ﻗﺪﺳﻴﻪ " ٕ ّ‬
‫ّ‬
‫ﻣﻘﺮ ﻳﺎﺑﻴﻢ‪ .‬ﺍﻧﺸﺎءﺍ‪ ‬ﺑﺎﻳﺪ ﭼﺸﻢ ﺩﻝ ﺭﺍ ﺍﺯ ﺍﺷﺎﺭﺍﺕ ﺁﺏ ﻭ ﮔﻞ ﭘﺎﮎ‬
‫ّ‬
‫ﺣﻖ ﺭﺍ ﺍﻇﻬﺮ ﺍﺯ‬
‫ﻧﻤﻮﺩ ﺗﺎ ﺍﺩﺭﺍﮎ ﻣﺮﺍﺗﺐ ﻣﺎﻻﻧﻬﺎﻳﻪ ﻋﺮﻓﺎﻥ ﻧﻤﺎﺋﻴﺪ ﻭ ّ‬
‫ﺁﻥ ﺑﻴﻨﻴﺪ ﮐﻪ ﺩﺭ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩﺵ ﺑﻪ ﺩﻟﻴﻠﻰ ﻣﺤﺘﺎﺝ ﺷﻮﻳﺪ ﻭ ﻳﺎ ﺑﻪ‬
‫ﻣﺤﺐ‪ ،‬ﺍﮔﺮ ﺩﺭ ﻫﻮﺍﻯ ﺭﻭﺡ‬
‫ّ‬ ‫ﺗﻤﺴﮏ ﺟﻮﺋﻴﺪ‪ .‬ﺍﻯ ﺳﺎﺋﻞ‬
‫ّ‬ ‫ﺣﺠﺘﻰ‬
‫ّ‬ ‫‪١٠٠‬‬
‫ﮐﻞ ﺷﻰء ﺑﻴﻨﻰ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ‬
‫ﺣﻖ ﺭﺍ ﻇﺎﻫﺮ ﻓﻮﻕ ّ‬
‫ﺭﻭﺣﺎﻧﻰ ﻃﺎﺋﺮﻯ ّ‬
‫ﻣﻌﻪ ﻣﻦ َﺷﻲ‪ ".‬ﻭ ﺍﻳﻦ‬
‫ﻳﮑﻦ َ َ ُ‬
‫ﮐﺎﻥ ﺍ‪ ُ‬ﻭ َﻟﻢ َ ُ‬
‫ﺟﺰ ﺍﻭ ﺭﺍ ﻧﻴﺎﺑﻰ‪َ " .‬‬
‫ْ‬
‫ﻣﺪﻟﻞ ﺷﻮﺩ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺑﻪ‬
‫ﻣﻘﺪﺱ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺩﻟﻴﻠﻰ ّ‬ ‫ﻣﻘﺎﻡ ّ‬
‫ﮐﻞ‬
‫ﺑﺮﻫﺎﻧﻰ ﺑﺎﻫﺮ ﺁﻳﺪ‪ .‬ﻭ ﺍﮔﺮ ﺩﺭ ﻓﻀﺎﻯ ﻗﺪﺱ ﺣﻘﻴﻘﺖ ﺳﺎﺋﺮﻯ ّ‬
‫ﻣﻌﺮﻭﻓﻴﺖ ﺍﻭ ﻣﻌﺮﻭﻑ ﺍﻧﺪ ﻭ ﺍﻭ ﺑﻨﻔﺴﻪ ﻣﻌﺮﻭﻑ ﺑﻮﺩﻩ ﻭ‬
‫ّ‬ ‫ﺍﺷﻴﺎء ﺑﻪ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺗﻮﺑﻪ‪ ،‬ﺁﻳﻪ‪٣٢‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻧﻮﺭ‪ ،‬ﺁﻳﻪ ‪٣٥‬‬
‫‪٣‬ﺳﻮﺭﻩ ﻣﺆﻣﻨﻮﻥ‪ ،‬ﺁﻳﻪ ‪٨٨‬‬ ‫‪-‬‬
 ‫ﺹ ‪٦١‬‬
‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ ﺍﮔﺮ ﺩﺭ ﺍﺭﺽ ﺩﻟﻴﻞ ﺳﺎﮐﻨﻰ ﮐﻔﺎﻳﺖ ﮐﻦ ﺑﻪ ﺁﻧﭽﻪ‬

‫ﻋﻠﻴﮏ ِ َ َ‬
‫ﺍﻟﮑﺘﺎﺏ‪ ١ ".‬ﺍﻳﻦ‬ ‫َ‬ ‫ﺍﻧﺰﻟﻨﺎ َ‬ ‫ﺍﻭﻟْﻢ َ ِ ِ‬
‫ﻳﮑﻔﻬﻢ َﺍ ‪‬ﻧﺎ َ َ َ‬ ‫ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ‪َ َ َ " :‬‬
‫ﺣﺠﺖ ﻧﺒﻮﺩﻩ‬
‫ﺣﺠﺘﻰ ﮐﻪ ﺧﻮﺩ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ ﻭ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ّ‬
‫ﺍﺳﺖ ّ‬
‫‪١٠١‬‬ ‫ﺍﺛﺒﺎﺗﻪ‪ ".‬ﺩﺭ ﺍﻳﻦ ﻭﻗﺖ ﺍﺯ ﺍﻫﻞ‬
‫ﻭﺟﻮﺩﻩ ٕ ُ ُ‬
‫ﺁﻳﺎﺗﻪ ﻭ ُ ُ ُ ُ‬
‫ﻟﻴﻠﻪ ُ ُ‬
‫ﻭ ﻧﻴﺴﺖ‪َ" :‬ﺩ ُ ُ‬
‫ﺑﻴﺎﻥ ﻭ ﻋﺮﻓﺎء ﻭ ﺣﮑﻤﺎء ﻭ ﻋﻠﻤﺎء ﻭ ﺷﻬﺪﺍﻯ ﺁﻥ ﺍﺳﺘﺪﻋﺎ ﻣﻰ ﻧﻤﺎﻳﻢ‬
‫ﮐﻪ ﻭﺻﺎﻳﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﻓﺮﻣﻮﺩﻩ ﻓﺮﺍﻣﻮﺵ ﻧﻨﻤﺎﻳﻨﺪ ﻭ‬
‫ﻫﻤﻴﺸﻪ ﻧﺎﻇﺮ ﺑﻪ ﺍﺻﻞ ﺍﻣﺮ ﺑﺎﺷﻨﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺣﻴﻦ ﻇﻬﻮﺭ ﺁﻥ ﺟﻮﻫﺮ‬
‫ﻣﺘﻤﺴﮏ ﺑﻪ ﺑﻌﻀﻰ ﻋﺒﺎﺭﺍﺕ‬
‫ّ‬ ‫ﺍﻟﺠﻮﺍﻫﺮ ﻭ ﺣﻘﻴﻘﺔ ﺍﻟﺤﻘﺎﺋﻖ ﻭ ﻧﻮﺭ ﺍﻻﻧﻮﺍﺭ‬
‫ﮐﺘﺎﺏ ﺷﻮﻧﺪ ﻭ ﺑﺮ ﺍﻭ ﻭﺍﺭﺩ ﺑﻴﺎﻭﺭﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺩﺭ ﮐﻮﺭ ﻓﺮﻗﺎﻥ‬
‫ﻫﻮﻳﻪ ﻗﺎﺩﺭ ﺍﺳﺖ ﺑﺮ ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ‬
‫ﻭﺍﺭﺩ ﺁﻣﺪ‪ .‬ﭼﻪ ﮐﻪ ﺁﻥ ﺳﻠﻄﺎﻥ ّ‬
‫ﺑﻴﺎﻥ ﻭ ﺧﻠﻖ ﺁﻥ ﺭﺍ ﺑﻪ ﺣﺮﻓﻰ ﺍﺯ ﺑﺪﺍﻳﻊ ﮐﻠﻤﺎﺕ ﺧﻮﺩ ﻗﺒﺾ ﺭﻭﺡ‬
‫ﻗﺪﻣﻴﻪ ﺑﺨﺸﺪ ﻭ ﺍﺯ‬
‫ّ‬ ‫ﻓﺮﻣﺎﻳﺪ ﻭ ﻳﺎ ﺑﻪ ﺣﺮﻓﻰ ﺟﻤﻴﻊ ﺭﺍ ﺣﻴﺎﺕ ﺑﺪﻳﻌﻪ‬
‫ﻗﺒﻮﺭ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﻣﺤﺸﻮﺭ ﻭ ﻣﺒﻌﻮﺙ ﻧﻤﺎﻳﺪ‪ .‬ﻣﻠﺘﻔﺖ ﻭ ﻣﺮﺍﻗﺐ‬
‫ﺍﻳﺎﻡ ﻭ ﻟﻘﺎﻯ ﺍﻭ‬
‫ﺑﻮﺩﻩ ﮐﻪ ﺟﻤﻴﻊ ﻣﻨﺘﻬﻰ ﺑﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺍﻭ ﻭ ﺍﺩﺭﺍﮎ ّ‬
‫ﻗﺒﻞ َ ِ ِ‬
‫ﺍﻟﻤﺸﺮﻕ ﻭ‬ ‫ﻭﺟﻮﻫﮑﻢ ِ َ َ‬
‫ﺗﻮﻟﻮﺍ ُ ُ َ ُ‬
‫ﺍﻥ ُ َ ‪‬‬
‫ﺍﻟﺒﺮ َ ْ‬
‫ﻟﻴﺲ ِ ‪‬‬
‫ﻣﻰ ﺷﻮﺩ‪َ ْ َ " .‬‬
‫ﺍﻻﺧﺮ‪ ٢ ".‬ﺍﺳﻤﻌﻮﺍ‬
‫ﺍﻟﻴﻮﻡ ٓ ِ‬
‫ﺁﻣﻦ ِﺑﺎ‪ ‬ﻭ َ ِ‬ ‫ﻟﮑﻦ ِ ‪‬‬
‫ﺍﻟﺒﺮ َ ْ‬
‫ﻣﻦ َ َ‬ ‫ﺍﻟﻤﻐﺮﺏ ﻭ َ ِ ‪‬‬
‫َ ِ ِ‬
‫ﮐﺎﻥ ﻓﻰ‬
‫ﻇﻞ َ‬‫ﺗﺴﮑﻨﻦ ﻓﻰ ِ ‪‬‬
‫ُُ ‪‬‬ ‫ﻟﻌﻞ‬
‫ﺑﺎﻟﺤﻖ َ َ ‪‬‬
‫‪‬‬ ‫ﻭﺻﻴﻨﺎﮐﻢ‬
‫ﻫﻞ ﺍﻟﺒﻴﺎﻥ ﻣﺎ َ ‪ُ ‬‬
‫ﻳﺎ َﺍ َ‬
‫ﺍﻳﺎﻡ ﺍ‪َ ‬ﻣﻤﺪﻭﺩﴽ‪.‬‬
‫َّ‬
‫‪-٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٧٧‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻋﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٥١‬‬
 ‫ﺹ ‪٦٢‬‬
‫ﻧﻔﺲ‬
‫ِ‬ ‫ﻣﻈﻬﺮ‬
‫ََ‬ ‫ِ‬
‫ﺍﻟﺤﻘﻴﻘﺔ َﻭ‬ ‫ﺷﻤﺲ‬
‫َ‬ ‫ﺍﻥ‬ ‫ﺍﻟﻤﺬﮐﻮﺭ ﻓﻰ َ ِ‬
‫ﺑﻴﺎﻥ َ ‪‬‬ ‫ُ‬ ‫ﺍﻟﺒﺎﺏ‬
‫ُ‬ ‫‪١٠٢‬‬
‫ﺍﻻﺭﺽ ﻭ ٕﺍﻥ‬ ‫ِ‬ ‫ﻟﻴﮑﻮﻧﻦ ُﺳﻠﻄﺎﻧﴼ َﻋﻠﻰ َﻣﻦ ِﻓﻰ ‪‬‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ َ ِ‬ ‫ﺍ‪ َ ُ َ َ ِ‬‬
‫ﻣﻦ ِﻓﻰ ُ ِ‬
‫ﺍﻟﻤﻠﮏ‬ ‫ﻏﻨﻴﴼ ﻋﻦ ُ ‪‬‬
‫ﮐﻞ َ ْ‬ ‫ﺍﻫﻞ َ ِ‬
‫ﺍﻻﺭﺽ ﻭ َ ّ‬ ‫ﺍﺣﺪﻣﻦ ِ‬
‫ﻳﻄﻴﻌﻪ َ ٌ‬
‫ﻟﻦ ُ َ ُ‬
‫َ ْ‬
‫ﺍﺳﺮﺍﺭ‬
‫ِ‬ ‫ﻟﮏ ﻣﻦ‬
‫ﻧﻈﻬﺮ َ َ‬
‫ﮐﺬﻟﮏ ُ ِ ُ‬ ‫ﻳﮑﻦ ِ َ ُ‬
‫ﻋﻨﺪﻩ ﺩﻳﻨﺎﺭ‪َ ِ َ .‬‬ ‫ﻭ ٕﺍﻥ َﻟﻢ َ ُ ْ‬
‫ﺑﺠﻨﺎﺣﻰ‬ ‫ﺟﻮﺍﻫﺮﺍﻟﺤﮑﻤﺔ ِﻟَﺘ َ ‪‬‬
‫ﻄﻴﺮﻥ ِ َ َ‬ ‫َِ‬ ‫ِِ‬ ‫ﻋﻠﻴﮏ ِﻣﻦ‬
‫ﺍﻻﻣﺮ ﻭ ُﻧﻠﻘﻰ َ َ َ‬
‫َ ِ‬
‫ﺍﻻﺑﺼﺎﺭ َﻣﺴﺘﻮﺭﴽ‪.‬‬
‫ِ‬ ‫ﻋﻦ َ‬
‫ﮐﺎﻥ َ ِ‬
‫ﺍﻟﺬﻯ َ‬
‫ﺍﻟﻬﻮﺍء ‪‬‬ ‫ِ‬
‫ﺍﻻﻧﻘﻄﺎﻉ ِﻓﻰ َ‬
‫ِ‬
‫ﺯﮐﻴﻪ ﻭ‬
‫ﻟﻄﺎﺋﻒ ﻭ ﺟﻮﺍﻫﺮ ﺍﻳﻦ ﺑﺎﺏ ﺁﻧﮑﻪ ﺑﺮ ﺻﺎﺣﺒﺎﻥ ﻧﻔﻮﺱ ّ‬ ‫‪١٠٣‬‬
‫ﻗﺪﺳﻴﻪ ﻣﺒﺮﻫﻦ ﻭ ﻭﺍﺿﺢ ﺷﻮﺩ ﮐﻪ ﺷﻤﻮﺱ ﺣﻘﻴﻘﺖ ﻭ‬
‫ّ‬ ‫ﻣﺮﺍﻳﺎﻯ‬
‫ﻫﻮﻳﻪ ﺑﻪ‬
‫ﺍﺣﺪﻳﺖ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﻭ ﺯﻣﺎﻥ ﮐﻪ ﺍﺯ ﺧﻴﺎﻡ ﻏﻴﺐ ّ‬
‫ّ‬ ‫ﻣﺮﺍﻳﺎﻯ‬
‫ﻋﺎﻟﻢ ﺷﻬﺎﺩﻩ ﻇﻬﻮﺭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻣﻤﮑﻨﺎﺕ ﻭ ﺍﺑﻼﻍ‬
‫ﻓﻴﺾ ﺑﺮ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ‪ ،‬ﺑﺎ ﺳﻠﻄﻨﺘﻰ ﻗﺎﻫﺮ ﻭ ﺳﻄﻮﺗﻰ ﻏﺎﻟﺐ‬
‫ﻏﻴﺒﻴﻪ‬
‫ّ‬ ‫ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﭼﻪ ﮐﻪ ﺍﻳﻦ ﺟﻮﺍﻫﺮ ﻣﺨﺰﻭﻧﻪ ﻭ ﮐﻨﻮﺯ‬
 ‫ﺹ ‪۶۳‬‬
‫‪١٠٤‬‬ ‫ﻳﺤﮑﻢ ﻣﺎ ُﻳﺮﻳﺪ ﺍﻧﺪ‪ .‬ﻭ‬
‫ﻳﺸﺎء َﻭ َ ُ ُ‬
‫ﻳﻔﻌﻞ ﺍ‪ ُ‬ﻣﺎ َ ُ‬
‫ﻣﺤﻞ ﻇﻬﻮﺭ َ َ ُ‬
‫ّ‬ ‫ﻣﮑﻨﻮﻧﻪ‬
‫ﻫﻮﻳﻪ ﻭ ﺫﺍﺕ‬
‫ﺑﺮ ﺍﻭﻟﻰ ﺍﻟﻌﻠﻢ ﻭ ﺍﻓﺌﺪﻩ ﻣﻨﻴﺮﻩ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻏﻴﺐ ّ‬
‫ﻣﻘﺪﺱ ﺍﺯ ﺑﺮﻭﺯ ﻭ ﻇﻬﻮﺭ ﻭ ﺻﻌﻮﺩ ﻭ ﻧﺰﻭﻝ ﻭ ﺩﺧﻮﻝ ﻭ‬
‫ﺍﺣﺪﻳﻪ ّ‬
‫ّ‬
‫ﺧﺮﻭﺝ ﺑﻮﺩﻩ ﻭ ﻣﺘﻌﺎﻟﻰ ﺍﺳﺖ ﺍﺯ ﻭﺻﻒ ﻫﺮ ﻭﺍﺻﻔﻰ ﻭ ﺍﺩﺭﺍﮎ ﻫﺮ‬
‫ُﻣﺪﺭﮐﻰ‪ .‬ﻟﻢ ﻳﺰﻝ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻏﻴﺐ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ ﻻﻳﺰﺍﻝ ﺑﻪ‬
‫ﺗﺪﺭﮐﻪ‬
‫ﮐﻴﻨﻮﻧﺖ ﺧﻮﺩ ﻣﺴﺘﻮﺭ ﺍﺯ ﺍﺑﺼﺎﺭ ﻭ ﺍﻧﻈﺎﺭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ " .‬ﻻ ُ ُ ُ‬
‫ﺍﻟﺨﺒﻴﺮ" ‪ ١‬ﭼﻪ ﻣﻴﺎﻥ ﺍﻭ‬
‫ُ‬ ‫ﺍﻟﻠﻄﻴﻒ‬
‫ﻫﻮ ‪ُ ‬‬ ‫ﺍﻻﺑﺼﺎﺭ ﻭ ُ َ‬
‫َ‬ ‫ﻳﺪﺭﮎ َ‬
‫ﻫﻮ ُ ِ ُ‬
‫ﺍﻻﺑﺼﺎﺭ ﻭ ُ َ‬
‫َ َ ُ‬
‫ﻭ ﻣﻤﮑﻨﺎﺕ‪ ،‬ﻧﺴﺒﺖ ﻭ ﺭﺑﻂ ﻭ ﻓﺼﻞ ﻭ ﻭﺻﻞ ﻭ ﻳﺎ ﻗﺮﺏ ﻭ ُﺑﻌﺪ ﻭ‬
‫ﺟﻬﺖ ﻭ ﺍﺷﺎﺭﻩ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﻣﻤﮑﻦ ﻧﻪ ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﻣﻦ ﻓﻰ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺑﻪ ﮐﻠﻤﻪ ﺍﻣﺮ ﺍﻭ ﻣﻮﺟﻮﺩ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﺍﺭﺍﺩﻩ‬
‫ّ‬
‫ﻣﺸﻴﺖ ﺍﺳﺖ ﺍﺯ ﻋﺪﻡ ﻭ ﻧﻴﺴﺘﻰ ﺑﺤﺖ ﺑﺎﺕ ﺑﻪ‬
‫ﺍﻭ ﮐﻪ ﻧﻔﺲ ّ‬
‫‪١٠٥‬‬ ‫ﻋﺮﺻﻪ ﺷﻬﻮﺩ ﻭ ﻫﺴﺘﻰ ﻗﺪﻡ ﮔﺬﺍﺷﺘﻨﺪ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪ ،‬ﺑﻠﮑﻪ‬
‫ﻣﻴﺎﻧﻪ ﻣﻤﮑﻨﺎﺕ ﻭ ﮐﻠﻤﻪ ﺍﻭ ﻫﻢ ﻧﺴﺒﺖ ﻭ ﺭﺑﻄﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ‬
‫ﻧﻔﺴﻪ" ‪ ٢‬ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﺮﻫﺎﻧﻰ ﺍﺳﺖ‬
‫ﻳﺤﺬﺭﮐﻢ ﺍ‪ُ َ َ ُ‬‬
‫ﺑﻮﺩ‪َ " .‬ﻭ ُ َ ّ ُ ُ‬
‫ﻣﻌﻪ ﻣﻦ َﺷﻲ‪ " ‬ﺩﻟﻴﻠﻰ ﺍﺳﺖ ﻻﺋﺢ‪.‬‬‫ﻳﮑﻦ َ َ ُ‬
‫ﮐﺎﻥ ﺍ‪َ ُ‬ﻭ َﻟﻢ َ ُ‬
‫ﻭﺍﺿﺢ " َﻭ َ‬
‫ْ‬
‫ﭼﻨﺎﻧﭽﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﺻﻴﺎء ﻭ ﻋﻠﻤﺎء ﻭ ﻋﺮﻓﺎء ﻭ ﺣﮑﻤﺎء ﺑﺮ‬
‫ﻋﺪﻡ ﺑﻠﻮﻍ ﻣﻌﺮﻓﺖ ﺁﻥ ﺟﻮﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﻭ ﺑﺮ ﻋﺠﺰ ﺍﺯ ﻋﺮﻓﺎﻥ ﻭ‬
‫‪١٠٦‬‬ ‫ﻣﻘﺮ ﻭ ﻣﺬﻋﻦ ﺍﻧﺪ‪ .‬ﻭ ﭼﻮﻥ ﺍﺑﻮﺍﺏ ﻋﺮﻓﺎﻥ‬
‫ﻭﺻﻮﻝ ﺁﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺤﻘﺎﺋﻖ ّ‬
‫ﺫﺍﺕ ﺍﺯﻝ ﺑﺮ ﻭﺟﻪ ﻣﻤﮑﻨﺎﺕ ﻣﺴﺪﻭﺩ ﺷﺪ ﻟﻬﺬﺍ ﺑﻪ ﺍﻗﺘﻀﺎﻯ ﺭﺣﻤﺖ‬
‫‪ - ٢‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ‪٢٨‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪١٠٣‬‬
 ‫ﺹ ‪٦٤‬‬
‫ﮐﻞ‬
‫ﺭﺣﻤﺘﻰ ُ ‪‬‬ ‫ﮐﻞ َﺷﻰ‪ " ‬ﻭ َ ِ َ ْ‬
‫ﻭﺳﻌﺖ َ َ‬ ‫ﺭﺣﻤﺘﻪ ُ ‪‬‬
‫ﺳﺒﻘﺖ َ َ ُ ُ‬
‫ﻭﺍﺳﻌﻪ " َ َ َ ْ‬
‫ﺷﻲ‪ " ‬ﺟﻮﺍﻫﺮ ﻗﺪﺱ ﻧﻮﺭﺍﻧﻰ ﺭﺍ ﺍﺯ ﻋﻮﺍﻟﻢ ﺭﻭﺣﺎﻧﻰ ﺑﻪ ﻫﻴﺎﮐﻞ ّ‬
‫ﻋﺰ‬
‫َ ْ‬
‫ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﻣﻴﺎﻥ ﺧﻠﻖ ﻇﺎﻫﺮ ﻓﺮﻣﻮﺩ ﺗﺎ ﺣﮑﺎﻳﺖ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ﺁﻥ ﺫﺍﺕ‬
‫ﻫﻮﻳﻪ‬
‫ﻗﺪﺳﻴﻪ ﻭ ﻣﻄﺎﻟﻊ ّ‬
‫ّ‬ ‫ﻗﺪﻣﻴﻪ‪ .‬ﻭ ﺍﻳﻦ ﻣﺮﺍﻳﺎﻯ‬
‫ّ‬ ‫ﺍﺯﻟﻴﻪ ﻭ ﺳﺎﺫﺝ‬
‫ّ‬
‫ﺑﺘﻤﺎﻣﻬﻢ ﺍﺯ ﺁﻥ ﺷﻤﺲ ﻭﺟﻮﺩ ﻭ ﺟﻮﻫﺮ ﻣﻘﺼﻮﺩ ﺣﮑﺎﻳﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪،‬‬
‫ﻣﺜﻼ ﻋﻠﻢ ﺍﻳﺸﺎﻥ ﺍﺯ ﻋﻠﻢ ﺍﻭ ﻭ ﻗﺪﺭﺕ ﺍﻳﺸﺎﻥ ﺍﺯ ﻗﺪﺭﺕ ﺍﻭ ﻭ‬
‫ً‬
‫ﺳﻠﻄﻨﺖ ﺍﻳﺸﺎﻥ ﺍﺯ ﺳﻠﻄﻨﺖ ﺍﻭ ﻭ ﺟﻤﺎﻝ ﺍﻳﺸﺎﻥ ﺍﺯ ﺟﻤﺎﻝ ﺍﻭ ﻭ‬
‫ﺭﺑﺎﻧﻰ ﻭ‬
‫ﻇﻬﻮﺭ ﺍﻳﺸﺎﻥ ﺍﺯ ﻇﻬﻮﺭ ﺍﻭ‪ .‬ﻭ ﺍﻳﺸﺎﻧﻨﺪ ﻣﺨﺎﺯﻥ ﻋﻠﻮﻡ ّ‬
‫ﻣﻮﺍﻗﻊ ﺣﮑﻤﺖ ﺻﻤﺪﺍﻧﻰ ﻭ ﻣﻈﺎﻫﺮ ﻓﻴﺾ ﻧﺎ ﻣﺘﻨﺎﻫﻰ ﻭ ﻣﻄﺎﻟﻊ ﺷﻤﺲ‬

‫ﺑﻴﻨﻬﻢ ٕ ّﺍﻻ ‪ُ ‬‬

‫ﺑﺎﻧﻬﻢ‬ ‫ﺑﻴﻨﮏ ﻭ َ َ ُ‬
‫ﻓﺮﻕ َ َ َ‬
‫ﻻﻳﺰﺍﻟﻰ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻻ َ َ‬
‫ﺍﻧﺎ ﻫﻮ ﻭ ﻫﻮ َ َﺍﻧﺎ" ﮐﻪ ﺩﺭ‬
‫ﺧﻠﻘﮏ‪ ".‬ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻣﻘﺎﻡ " َ َ‬ ‫ِ ُ َ‬
‫ﻋﺒﺎﺩﮎ َﻭ َ ُ َ‬
‫ﻣﺪﻟﻪ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ‬
‫ﺣﺪﻳﺚ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺍﺣﺎﺩﻳﺚ ﻭ ﺍﺧﺒﺎﺭ ّ‬ ‫‪١٠٧‬‬
‫ﻣﺘﻌﺮﺽ ﺫﮐﺮ ﺁﻧﻬﺎ‬
‫ّ‬ ‫ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﻨﺪﻩ ﻧﻈﺮ ﺑﻪ ﺍﺧﺘﺼﺎﺭ‬
‫ﻣﺤﺎﻝ ﺑﺮﻭﺯ ﺻﻔﺎﺕ‬
‫ّ‬ ‫ﻧﺸﺪﻡ‪ .‬ﺑﻠﮑﻪ ﺁﻧﭽﻪ ﺩﺭ ﺁﺳﻤﺎﻥ ﻫﺎ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ‬
‫ﺗﺠﻠﻰ ﺁﻥ ﺷﻤﺲ‬
‫ﺫﺭﻩ ﺁﺛﺎﺭ ّ‬
‫ﻭ ﺍﺳﻤﺎﻯ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﺮ ّ‬
‫ﺗﺠﻠﻰ ﺩﺭ‬
‫ﺣﻘﻴﻘﻰ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ ﮐﻪ ﮔﻮﻳﺎ ﺑﺪﻭﻥ ﻇﻬﻮﺭ ﺁﻥ ّ‬
‫ﻋﺎﻟﻢ ﻣﻠﮑﻰ ﻫﻴﭻ ﺷﻰء ﺑﻪ ﺧﻠﻌﺖ ﻫﺴﺘﻰ ﻣﻔﺘﺨﺮ ﻧﻴﺎﻳﺪ ﻭ ﺑﻪ ﻭﺟﻮﺩ‬
‫ﺫﺭﻩ ﻣﺴﺘﻮﺭ ﺷﺪﻩ ﻭ‬
‫ﻣﺸﺮﻑ ﻧﺸﻮﺩ‪ .‬ﭼﻪ ﺁﻓﺘﺎﺏ ﻫﺎﻯ ﻣﻌﺎﺭﻑ ﮐﻪ ﺩﺭ ّ‬
‫ّ‬
‫ﺧﺎﺻﻪ ﺍﻧﺴﺎﻥ‬
‫ّ‬ ‫ﭼﻪ ﺑﺤﺮﻫﺎﻯ ﺣﮑﻤﺖ ﮐﻪ ﺩﺭ ﻗﻄﺮﻩ ﭘﻨﻬﺎﻥ ﮔﺸﺘﻪ‪.‬‬
‫ﺧﻠﻊ ﺗﺨﺼﻴﺺ ﻳﺎﻓﺘﻪ ﻭ ﺑﻪ ﺍﻳﻦ‬
‫ﮐﻪ ﺍﺯ ﺑﻴﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻪ ﺍﻳﻦ َ‬
 ‫ﺹ ‪٦٥‬‬
‫ﺷﺮﺍﻓﺖ ﻣﻤﺘﺎﺯ ﮔﺸﺘﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎﻯ ﺍﻟﻬﻰ ﺍﺯ‬
‫ﻣﻈﺎﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﻧﺤﻮ ﺍﮐﻤﻞ ﻭ ﺍﺷﺮﻑ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ ﻭ‬
‫ﮐﻞ ﺍﻳﻦ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺭﺍﺟﻊ ﺑﻪ ﺍﻭﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻓﺮﻣﻮﺩﻩ ‪:‬‬
‫ّ‬
‫ﻣﺪﻝ ﻭ ﻣﺸﻌﺮ‬
‫ّ‬ ‫ﺳﺮﻯ ﻭ َ َﺍﻧﺎ ِ ّ ُ‬
‫ﺳﺮﻩ‪ ".‬ﻭ ﺁﻳﺎﺕ ﻣﺘﻮﺍﺗﺮﻩ ﮐﻪ‬ ‫ﺍﻻﻧﺴﺎﻥ ِ ّ‬
‫ُ‬ ‫"َ ٕ‬
‫ﺳﻤﺎﻭﻳﻪ ﻭ‬
‫ّ‬ ‫ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﻗﻴﻖ ﻟﻄﻴﻒ ﺍﺳﺖ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ‬
‫ﺍﻟﻬﻴﻪ ﻣﺴﻄﻮﺭ ﻭ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﺻﺤﻒ ّ‬
‫ﺍﻻﻓﺎﻕ َﻭ ِﻓﻰ َ ُ ِ ِ‬
‫ﺍﻧﻔﺴﻬﻢ‪ ١ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ‬ ‫ﺁﻳﺎﺗﻨﺎ ِﻓﻰ ٓ َ ِ‬
‫ﺳﻨﺮﻳﻬﻢ َ ِ َ‬
‫" َُ ِ ْ‬
‫ﺍﻓﻼ ُ ِ ُ َ‬
‫ﺗﺒﺼﺮﻭﻥ‪ " .‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ِﻓﻰ َﺍ ْ ُ ِ ُ‬
‫ﻧﻔﺴﮑﻢ َ َ‬
‫‪" :‬‬

‫ﻓﺎﻧﺴﺎﻫﻢ‬
‫ﻧﺴﻮﺍ ﺍ‪ْ ُ َ َ َ َ‬‬
‫ﮐﺎﻟﺬﻳﻦ َ ُ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻻ َ ُ ُ‬
‫ﺗﮑﻮﻧﻮﺍ َ ‪َ ‬‬
‫‪" :‬‬

‫ﺍﻧﻔﺴﻬﻢ‪ ٣ " .‬ﭼﻨﺎﻧﭽﻪ ﺳﻠﻄﺎﻥ ﺑﻘﺎ‪ ،‬ﺭﻭﺡ ﻣﻦ ﻓﻰ ﺳﺮﺍﺩﻕ ﺍﻟﻌﻤﺎء ﻓﺪﺍﻩ‬

‫َ ُ َ ُ‬
‫ﺭﺑﻪ‪ ".‬ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﺍﻯ ‪١٠٨‬‬
‫ﻋﺮﻑ َ ّ‬
‫ﻓﻘﺪ َ َ َ‬
‫ﻧﻔﺴﻪ َ َ‬
‫ﻋﺮﻑ َ َ ُ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻣﻦ َ َ َ‬
‫‪" :‬‬

‫ﺗﻔﮑﺮ ﻓﺮﻣﺎﺋﻰ ﺍﺑﻮﺍﺏ‬

‫ّ‬ ‫ﻣﺨﺪﻭﻡ ﻣﻦ‪ ،‬ﺍﮔﺮ ﻗﺪﺭﻯ ﺩﺭ ﺍﻳﻦ ﻋﺒﺎﺭﺍﺕ‬
‫ﺍﻟﻬﻴﻪ ﻭ ﻣﺼﺎﺭﻳﻊ ﻋﻠﻢ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺭﺍ ﺑﺮ ﻭﺟﻪ ﺧﻮﺩ ﮔﺸﻮﺩﻩ‬
‫ﺣﮑﻤﺖ ّ‬
‫ﻳﺎﺑﻰ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺟﻤﻴﻊ ﺍﺷﻴﺎء ﺣﺎﮐﻰ ﺍﺯ ‪١٠٩‬‬
‫ﺍﻟﻬﻴﻪ ﻫﺴﺘﻨﺪ‪ .‬ﻫﺮ ﮐﺪﺍﻡ ﺑﻪ ﻗﺪﺭ ﺍﺳﺘﻌﺪﺍﺩ ﺧﻮﺩ‬
‫ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ّ‬
‫ﺍﻟﻬﻴﻪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﺣﺎﻃﻪ ﮐﺮﺩﻩ‬
‫ﻣﺪﻝ ﻭ ﻣﺸﻌﺮﻧﺪ ﺑﺮ ﻣﻌﺮﻓﺖ ّ‬
‫ّ‬
‫ﺍﺳﻤﺎﺋﻴﻪ ﻫﻤﻪ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﺭﺍ‪ .‬ﺍﻳﻦ‬
‫ّ‬ ‫ﺻﻔﺎﺗﻴﻪ ﻭ‬
‫ّ‬ ‫ﺍﺳﺖ ﻇﻬﻮﺭﺍﺕ‬
‫ﻟﮏ‬
‫ﻟﻴﺲ َ َ‬ ‫ﻟﻐﻴﺮﮎ ِﻣﻦ ّ ُ ِ‬
‫ﺍﻟﻈﻬﻮﺭ ﻣﺎ َ َ‬ ‫ﺍﻳﮑﻮﻥ َ ِ َ‬
‫ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ ُ َ َ " :‬‬
‫ﻋﻴﻦ ﻻ َﺗﺮﺍﮎ‪ " .‬ﻭ ﺑﺎﺯ ﺳﻠﻄﺎﻥ‬ ‫ﻟﮏ َ ِ َ ْ‬
‫ﻋﻤﻴﺖ َ ٌ‬ ‫ﺍﻟﻤﻈﻬﺮ َ َ‬
‫ﻫﻮ ُ ِ ُ‬
‫ﻳﮑﻮﻥ ُ َ‬
‫ﺣﺘﻰ َ ُ َ‬
‫َ ّ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺫﺍﺭﻳﺎﺕ‪ ،‬ﺁﻳﻪ ‪٢١‬‬ ‫ﻓﺼﻠﺖ‪ ،‬ﺁﻳﻪ ‪٥٣‬‬
‫‪ -١‬ﺳﻮﺭﻩ ّ‬
‫‪٣‬ﺳﻮﺭﻩ ﺣﺸﺮ‪ ،‬ﺁﻳﻪ ‪١٩‬‬ ‫‪-‬‬
 ‫ﺹ ‪٦٦‬‬
‫ﺭﺍﻳﺖ ﺍ‪ِ َ‬‬
‫ﻓﻴﻪ َﺍﻭ‬ ‫ﻣﺎﺭﺃﻳﺖ َﺷﻴﺌﴼ ٕﺍ ّﻻ َﻭ َﻗﺪ َ َ ُ‬
‫ﺑﻘﺎ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ‪ُ َ " :‬‬
‫ﺻﺒﺢ ٔ َ ِ‬
‫ﺍﻻﺯﻝ‬ ‫ﺍﺷﺮﻕ ِﻣﻦ ُ‬
‫ﻧﻮﺭ َ َ َ‬
‫ﺑﻌﺪﻩ‪ .‬ﻭ ﺩﺭ ﺭﻭﺍﻳﺖ ُﮐﻤﻴﻞ " ٌ‬
‫ﻗﺒﻠﻪ َﺍﻭ َ َ‬
‫َ َُ‬
‫ﺁﺛﺎﺭﻩ‪ ".‬ﻭ ﺍﻧﺴﺎﻥ ﮐﻪ ﺍﺷﺮﻑ ﻭ‬ ‫ِ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ُ‬ ‫ﻓﻴﻠﻮﺡ َﻋﻠﻰ َﻫﻴ ِ‬
‫ﺎﮐﻞ ّ‬ ‫ََ ُ‬
‫ﺣﮑﺎﻳﺔ ﺍﺳﺖ ﺍﺯ ﺳﺎﺋﺮ‬
‫ً‬ ‫ﻭﺍﻋﻈﻢ ِ‬
‫ﺩﻻﻟﺔ َ َ َ ُ‬
‫ﺍﺷﺪ َ َ ً‬
‫ﺍﮐﻤﻞ ﻣﺨﻠﻮﻗﺎﺕ ﺍﺳﺖ َ َ ‪‬‬
‫ﻣﻌﻠﻮﻣﺎﺕ ﻭ ﺍﮐﻤﻞ ﺍﻧﺴﺎﻥ ﻭ ﺍﻓﻀﻞ ﻭ ﺍﻟﻄﻒ ﺍﻭ ﻣﻈﺎﻫﺮ ﺷﻤﺲ‬
‫ﺣﻘﻴﻘﺘﻨﺪ‪ .‬ﺑﻠﮑﻪ ﻣﺎ ﺳﻮﺍﻯ ﺍﻳﺸﺎﻥ ﻣﻮﺟﻮﺩﻧﺪ ﺑﻪ ﺍﺭﺍﺩﻩ ﺍﻳﺸﺎﻥ ﻭ‬
‫ﺍﻻﻓﻼﮎ‪".‬‬ ‫ﺧﻠ ْ ُ‬
‫ﻘﺖ َ‬ ‫ﻻﮎ َﻟﻤﺎ َ َ‬
‫َ‬ ‫ﻣﺘﺤﺮﮐﻨﺪ ﺑﻪ ﺍﻓﺎﺿﻪ ﺍﻳﺸﺎﻥ‪َ " .‬ﻟﻮ‬
‫ّ‬
‫ﮐﻞ ﺩﺭ ﺳﺎﺣﺖ ﻗﺪﺱ ﺍﻳﺸﺎﻥ ﻣﻌﺪﻭﻡ ﺻﺮﻑ ﻭ ﻣﻔﻘﻮﺩ‬
‫ﺑﻠﮑﻪ ّ‬
‫ﻣﻘﺪﺱ‬
‫ﻣﻨﺰﻩ ﺍﺳﺖ ﺫﮐﺮ ﺍﻳﺸﺎﻥ ﺍﺯ ﺫﮐﺮ ﻏﻴﺮ ﻭ ّ‬
‫ﺑﺤﺖ ﺍﻧﺪ‪ .‬ﺑﻠﮑﻪ ّ‬
‫ﻗﺪﺳﻴﻪ‬
‫ّ‬ ‫ﺍﺳﺖ ﻭﺻﻒ ﺍﻳﺸﺎﻥ ﺍﺯ ﻭﺻﻒ ﻣﺎ ﺳﻮﻯ‪ .‬ﻭ ﺍﻳﻦ ﻫﻴﺎﮐﻞ‬
‫ﺍﺯﻟﻴﻪ ﻫﺴﺘﻨﺪ ﮐﻪ ﺣﮑﺎﻳﺖ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺍﺯ ﻏﻴﺐ‬
‫ﺍﻭﻟﻴﻪ ّ‬
‫ﻣﺮﺍﻳﺎﻯ ّ ّ‬
‫ﮐﻞ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻭ ﺍﺯ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﻭ ﺳﻠﻄﻨﺖ‬
‫ﺍﻟﻐﻴﻮﺏ ﻭ ﺍﺯ ّ‬
‫ﻋﺰﺕ ﻭ ﺟﻮﺩ ﻭ ﮐﺮﻡ‪ .‬ﻭ ﺟﻤﻴﻊ‬
‫ﻭ ﻋﻈﻤﺖ ﻭ ﺭﺣﻤﺖ ﻭ ﺣﮑﻤﺖ ﻭ ّ‬
‫ﺍﺣﺪﻳﻪ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ‪ .‬ﻭ‬
‫ّ‬ ‫‪ ١١٠‬ﺍﻳﻦ ﺻﻔﺎﺕ ﺍﺯ ﻇﻬﻮﺭ ﺍﻳﻦ ﺟﻮﺍﻫﺮ‬
‫ﻣﺨﺘﺺ ﺑﻪ ﺑﻌﻀﻰ‪ ،‬ﺩﻭﻥ ﺑﻌﻀﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ‪ .‬ﺑﻠﮑﻪ‬
‫ّ‬ ‫ﺍﻳﻦ ﺻﻔﺎﺕ‬
‫ﻣﻘﺪﺳﻴﻦ ﺑﻪ ﺍﻳﻦ ﺻﻔﺎﺕ ﻣﻮﺻﻮﻑ‬
‫ﻣﻘﺮﺑﻴﻦ ﻭ ﺍﺻﻔﻴﺎﻯ ّ‬
‫ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎﻯ ّ‬
‫ﻭ ﺑﻪ ﺍﻳﻦ ﺍﺳﻤﺎء ﻣﻮﺳﻮﻡ ﺍﻧﺪ‪ .‬ﻧﻬﺎﻳﺖ ﺑﻌﻀﻰ ﺩﺭ ﺑﻌﻀﻰ ﻣﺮﺍﺗﺐ‬
‫ﺍﻋﻈﻢ ﻧﻮﺭﴽ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﻇﻬﻮﺭﴽ َﻭ َ َ ُ‬
‫ﺍﺷﺪ ُ ُ‬
‫َ َ ‪‬‬
‫ﻣﺤﻘﻖ‬
‫ّ‬ ‫ﺑﻌﺾ‪ ١".‬ﭘﺲ ﻣﻌﻠﻮﻡ ﻭ‬
‫ﺑﻌﻀﻬﻢ َﻋﻠﻰ َ ٍ‬
‫ﻓﻀﻠﻨﺎ َ َ ُ‬
‫ﺍﻟﺮﺳﻞ َ ‪َ ‬‬ ‫"ِ َ‬
‫ﺗﻠﮏ ‪ُ ُ ‬‬
‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٥٣‬‬
 ‫ﺹ ‪٦٧‬‬
‫ﻣﺤﻞ ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﺻﻔﺎﺕ ﻋﺎﻟﻴﻪ ﻭ ﺍﺳﻤﺎﻯ‬
‫ّ‬ ‫ﺷﺪ ﮐﻪ‬
‫ﻏﻴﺮ ﻣﺘﻨﺎﻫﻴﻪ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭ ﻫﺴﺘﻨﺪ‪ ،‬ﺧﻮﺍﻩ ﺑﻌﻀﻰ ﺍﺯ ﺍﻳﻦ‬
‫ﻧﻮﺭﻳﻪ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ‪ ،‬ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﺧﻮﺍﻩ‬
‫ّ‬ ‫ﺻﻔﺎﺕ ﺩﺭ ﺁﻥ ﻫﻴﺎﮐﻞ‬
‫ﻧﺸﻮﺩ‪ .‬ﻧﻪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺻﻔﺘﻰ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺍﺯ ﺁﻥ ﺍﺭﻭﺍﺡ‬
‫ﺍﻟﻬﻴﻪ ﻭ‬
‫ﻣﺤﺎﻝ ﺻﻔﺎﺕ ّ‬
‫ّ‬ ‫ﻣﺠﺮﺩﻩ ﻇﺎﻫﺮ ﻧﺸﻮﺩ ﻧﻔﻰ ﺁﻥ ﺻﻔﺖ ﺍﺯ ﺁﻥ‬
‫ّ‬
‫ﺭﺑﻮﺑﻴﻪ ﺷﻮﺩ‪ .‬ﻟﻬﺬﺍ ﺑﺮ ﻫﻤﻪ ﺍﻳﻦ ﻭﺟﻮﺩﺍﺕ ﻣﻨﻴﺮﻩ ﻭ‬
‫ّ‬ ‫ﻣﻌﺎﺩﻥ ﺍﺳﻤﺎء‬
‫ﻃﻠﻌﺎﺕ ﺑﺪﻳﻌﻪ ﺣﮑﻢ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﺍ‪ ‬ﺍﺯ ﺳﻠﻄﻨﺖ ﻭ ﻋﻈﻤﺖ ﻭ‬
‫ﺍﻣﺜﺎﻝ ﺁﻥ ﺟﺎﺭﻯ ﺍﺳﺖ ﺍﮔﺮ ﭼﻪ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺑﻪ ﺳﻠﻄﻨﺖ ﻇﺎﻫﺮﻩ‬
‫ﻭ ﻏﻴﺮ ﺁﻥ ﻇﺎﻫﺮ ﻧﺸﻮﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻓﻘﺮﻩ ﺑﺮ ﻫﺮ ﺫﻯ ﺑﺼﺮﻯ ﺛﺎﺑﺖ ﻭ‬
‫‪١١١‬‬ ‫ﻣﺤﻘﻖ ﺍﺳﺖ‪ ،‬ﺩﻳﮕﺮ ﺍﺣﺘﻴﺎﺝ ﺑﺮﻫﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺑﻠﻰ‪ ،‬ﺍﻳﻦ ﻋﺒﺎﺩ ﭼﻮﻥ‬
‫ّ‬
‫ﻗﺪﺳﻴﻪ ﺭﺍ‬
‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﺗﻔﺎﺳﻴﺮ ﮐﻠﻤﺎﺕ‬
‫ﺍﺯ ﻋﻴﻮﻥ ﺻﺎﻓﻴﻪ ﻣﻨﻴﺮﻩ ﻋﻠﻮﻡ ّ‬
‫ﺍﺧﺬ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻟﻬﺬﺍ ﺗﺸﻨﻪ ﻭ ﺍﻓﺴﺮﺩﻩ ﺩﺭ ﻭﺍﺩﻯ ﻇﻨﻮﻥ ﻭ ﻏﻔﻠﺖ‬
‫ﻣﻌﺮﺽ ﺷﺪﻩ ﺩﺭ ﺣﻮﻝ ﻣﻠﺢ ُﺍﺟﺎﺝ‬
‫ﺳﺎﺋﺮﻧﺪ ﻭ ﺍﺯ ﺑﺤﺮ ﻋﺬﺏ ﻓﺮﺍﺕ ُ ِ‬
‫ﻫﻮﻳﻪ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫ﻃﺎﺋﻒ ﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻭﺻﻒ ﺍﻳﺸﺎﻥ ﻭﺭﻗﺎء ّ‬
‫ﺳﺒﻴﻞ‬
‫ﺳﺒﻴﻼ َﻭ ٕﺍﻥ َ َﻳﺮﻭﺍ َ َ‬
‫ﻳﺘﺨﺬﻭﻩ َ ً‬ ‫ﺍﻟﺮ ِ‬
‫ﺷﺪ ﻻ َ ‪ُ ِ ‬‬ ‫ﺳﺒﻴﻞ ‪‬‬
‫ﻳﺮﻭﺍ َ ِ َ‬
‫" َﻭ ٕﺍﻥ َ َ‬
‫ﮐﺎﻧﻮﺍ‬
‫ﺑﺂﻳﺎﺗﻨﺎ َﻭ ُ‬
‫َ‬ ‫ﮐﺬﺑﻮﺍ‬
‫ﺑﺎﻧﻬﻢ َ ‪ُ ‬‬ ‫ﺳﺒﻴﻼ‪َ ِ ،‬‬
‫ﺫﻟﮏ َ ‪ُ ‬‬ ‫ﻳﺘﺨﺬﻭﻩ َ ً‬
‫ﺍﻟﻐﻲ َ ‪ُ ِ ‬‬
‫َ ‪‬‬
‫َﻋﻨﻬﺎ َ ِ ِ َ‬
‫ﻏﺎﻓﻠﻴﻦ‪ ١".‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﮔﺮ ﺑﺒﻴﻨﻨﺪ ﺭﺍﻩ ﺻﻼﺡ ﻭ‬
‫ﺍﻣﺎ‬
‫ﺭﺳﺘﮕﺎﺭﻯ ﺭﺍ‪ ،‬ﺁﻥ ﺭﺍ ﺍﺧﺬ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﻗﺒﺎﻝ ﻧﻤﻰ ﮐﻨﻨﺪ ﻭ ّ‬
‫ﺍﮔﺮ ﺭﺍﻩ ﺑﺎﻃﻞ ﻭ ﻃﻐﻴﺎﻥ ﻭ ﺿﻼﻟﺖ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻨﺪ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ‪ ،‬ﺁﻳﻪ ‪١٤٦‬‬
 ‫ﺹ ‪۶۸‬‬
‫ﺣﻖ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﺍﻗﺒﺎﻝ ﺑﻪ ﺑﺎﻃﻞ ﻭ‬
‫ﺧﻮﺩ ﺭﺍﻩ ﻭﺻﻮﻝ ﺑﻪ ّ‬
‫ﺣﻖ ﻇﺎﻫﺮ ﻧﺸﺪ‪ ،‬ﻳﻌﻨﻰ ﺑﻪ ﺍﻳﻦ ﺿﻼﻟﺖ ﻭ ﮔﻤﺮﺍﻫﻰ‬
‫ﺍﻋﺮﺍﺽ ﺍﺯ ّ‬
‫ﻣﺒﺘﻼ ﻧﺸﺪﻧﺪ‪ ،‬ﻣﮕﺮ ﺑﻪ ﺟﺰﺍﻯ ﺁﻧﮑﻪ ﺗﮑﺬﻳﺐ ﮐﺮﺩﻧﺪ ﺁﻳﺎﺕ ﻣﺎ ﺭﺍ ﻭ‬
‫ﺑﻮﺩﻧﺪ ﺍﺯ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﻣﺎ ﻭ ﻇﻬﻮﺭﺍﺕ ﺁﻥ ﻏﻔﻠﺖ ﮐﻨﻨﺪﮔﺎﻥ‪ .‬ﭼﻨﺎﻧﭽﻪ‬ ‫‪١١٢‬‬
‫ﺍﻟﻬﻴﻪ ﺍﺯ‬
‫ﻣﺸﺎﻫﺪﻩ ﺷﺪ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﻣﻨﻴﻊ ﮐﻪ ﮐﺮﻭﺭﻫﺎ ﺁﻳﺎﺕ ّ‬
‫ﺳﻤﺎء ﻗﺪﺭﺕ ﻭ ﺭﺣﻤﺖ ﻧﺎﺯﻝ ﺷﺪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺟﻤﻴﻊ ﺧﻠﻖ‬
‫ﺗﻤﺴﮏ ﺟﺴﺘﻪﺍﻧﺪ ﺑﻪ ﺍﻗﻮﺍﻝ ﻋﺒﺎﺩﻯ ﮐﻪ ﻳﮏ ﺣﺮﻑ ﺍﺯ‬
‫ّ‬ ‫ﺍﻋﺮﺍﺽ ﻧﻤﻮﺩﻩ ﻭ‬
‫ﺁﻥ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ‬
‫ﺍﺣﺪﻳﻪ ﻭ‬
‫ّ‬ ‫ﻣﺴﺎﺋﻞ ﻭﺍﺿﺤﻪ ﺷﺒﻬﻪ ﻧﻤﻮﺩﻩ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺭﺿﻮﺍﻥ ﻋﻠﻢ‬
‫ﺻﻤﺪﻳﻪ ﻣﺤﺮﻭﻡ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺭﺍﺟﻊ ﺑﻪ ﻣﻄﻠﺐ‬
‫ّ‬ ‫‪ ١١٣‬ﺭﻳﺎﺽ ﺣﮑﻤﺖ‬
‫ﻣﻰ ﺷﻮﻳﻢ ﮐﻪ ﺳﺆﺍﻝ ﺍﺯ ﺁﻥ ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﺳﻠﻄﻨﺖ ﻗﺎﺋﻢ ﺑﺎ ﺁﻧﮑﻪ ﺩﺭ‬
‫ﺍﺣﺎﺩﻳﺚ ﻣﺄﺛﻮﺭﻩ ﺍﺯ ﺍﻧﺠﻢ ﻣﻀﻴﺌﻪ ﻭﺍﺭﺩ ﺷﺪﻩ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﺛﺮﻯ ﺍﺯ‬
‫ﺗﺤﻘﻖ ﻳﺎﻓﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ‬
‫ّ‬ ‫ﺳﻠﻄﻨﺖ ﻇﺎﻫﺮ ﻧﺸﺪ ﺑﻠﮑﻪ ﺧﻼﻑ ﺁﻥ‬
‫ﺍﺻﺤﺎﺏ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭ ﺩﺭ ﺩﺳﺖ ﻧﺎﺱ ﻣﺒﺘﻼ ﻭ ﻣﺤﺼﻮﺭ ﺑﻮﺩﻩ ﻭ‬
‫ﺫﻟﺖ ﻭ ﻋﺠﺰ ﺩﺭ ﻣﻠﮏ ﻇﺎﻫﺮﻧﺪ‪ .‬ﺑﻠﻰ‪،‬‬
‫ﻫﺴﺘﻨﺪ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ّ‬
‫ﺭﻳﺐ‬
‫ﺣﻖ َﻭ ﻻ َ َ‬
‫ﺣﻖ ﻗﺎﺋﻢ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ٌ‬
‫ﺳﻠﻄﻨﺘﻰ ﮐﻪ ﺩﺭ ﮐﺘﺐ ﺩﺭ ّ‬
‫ﻓﻴﻪ ﻭ ﻟﻴﮑﻦ ﺁﻥ ﻧﻪ ﺁﻥ ﺳﻠﻄﻨﺖ ﻭ ﺣﮑﻮﻣﺘﻰ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﻧﻔﺴﻰ‬
‫ﺍﺩﺭﺍﮎ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﮐﻪ ﺑﺸﺎﺭﺕ ﺩﺍﺩﻩﺍﻧﺪ‬
‫ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻇﻬﻮﺭ ﺑﻌﺪ‪ ،‬ﻫﻤﻪ ﺁﻥ ﻣﻈﺎﻫﺮ ﻗﺒﻞ ﺫﮐﺮ ﺳﻠﻄﻨﺖ ﻇﻬﻮﺭ‬
‫ﺑﻌﺪ ﺭﺍ ﻧﻤﻮﺩﻩ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﮐﺘﺐ ﻗﺒﻞ ﻣﺴﻄﻮﺭ ﺍﺳﺖ ﻭ ﺁﻥ ﺗﺨﺼﻴﺺ‬
 ‫ﺹ ‪۶۹‬‬
‫ﺣﻖ ﺟﻤﻴﻊ ﺁﻥ ﻣﻈﺎﻫﺮ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﺣﮑﻢ‬
‫ﺑﻪ ﻗﺎﺋﻢ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ّ‬
‫ﻣﺤﻘﻖ ﺍﺳﺖ ﺯﻳﺮﺍ ﮐﻪ‬
‫ّ‬ ‫ﺳﻠﻄﻨﺖ ﻭ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎء ﺛﺎﺑﺖ ﻭ‬
‫ﺍﻟﻬﻴﻪ ﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ‬
‫ﻏﻴﺒﻴﻪ ﻭ ﻣﻄﺎﻟﻊ ﺍﺳﺮﺍﺭ ّ‬
‫ّ‬ ‫ﻣﻈﺎﻫﺮ ﺻﻔﺎﺕ‬
‫‪١١٤‬‬ ‫ﺷﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻠﻄﻨﺖ‪ ،‬ﺍﺣﺎﻃﻪ ﻭ ﻗﺪﺭﺕ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺍﺳﺖ ﺑﺮ ﻫﻤﻪ ﻣﻤﮑﻨﺎﺕ ﻭ ﺧﻮﺍﻩ ﺩﺭ ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﺑﻪ‬
‫ﺍﺳﺘﻴﻼﻯ ﻇﺎﻫﺮﻯ ﻇﺎﻫﺮ ﺷﻮﺩ ﻳﺎ ﻧﺸﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺑﺴﺘﻪ ﺑﻪ ﺍﺭﺍﺩﻩ ﻭ‬
‫ﻣﺸﻴﺖ ﺧﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ‪ .‬ﻭ ﻟﻴﮑﻦ ﺑﺮ ﺁﻥ ﺟﻨﺎﺏ ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ‬
‫ّ‬
‫ﮐﻪ ﺳﻠﻄﻨﺖ ﻭ ﻏﻨﺎ ﻭﺣﻴﺎﺕ ﻭ ﻣﻮﺕ ﻭ ﺣﺸﺮ ﻭ ﻧﺸﺮ ﮐﻪ ﺩﺭ ﮐﺘﺐ‬
‫ﻗﺒﻞ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ ﺍﻟﻴﻮﻡ ﺍﻳﻦ ﻣﺮﺩﻡ ﺍﺣﺼﺎء‬
‫ﻭ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﻠﮑﻪ ﻣﺮﺍﺩ ﺍﺯ ﺳﻠﻄﻨﺖ ﺳﻠﻄﻨﺘﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬
‫ﺍﻳﺎﻡ ﻇﻬﻮﺭ ﻫﺮ ﻳﮏ ﺍﺯ ﺷﻤﻮﺱ ﺣﻘﻴﻘﺖ ﺑﻨﻔﺴﻪ ﻟﻨﻔﺴﻪ ﻇﺎﻫﺮ‬
‫ّ‬
‫ﮐﻞ‬
‫ﺑﺎﻃﻨﻴﻪ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺁﻥ ﺍﺣﺎﻃﻪ ﻣﻰ ﻧﻤﺎﻳﺪ ّ‬
‫ّ‬ ‫ﻣﻰ ﺷﻮﺩ ﻭ ﺁﻥ ﺍﺣﺎﻃﻪ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺭﺍ‪ ،‬ﻭ ﺑﻌﺪ ﺑﻪ ﺍﺳﺘﻌﺪﺍﺩ ﮐﻮﻥ ﻭ ﺯﻣﺎﻥ ﻭ‬
‫ﻣﻦ ﻓﻰ ّ‬
‫ﺧﻠﻖ ﺩﺭ ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﺑﻪ ﻇﻬﻮﺭ ﻣﻰ ﺁﻳﺪ ﭼﻨﺎﻧﭽﻪ ﺳﻠﻄﻨﺖ‬
‫ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺣﺎﻝ ﺩﺭ ﻣﻴﺎﻥ ﻧﺎﺱ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍﺳﺖ‪ .‬ﻭ ﺩﺭ‬
‫ﺍﻭﻝ‪ ،‬ﺍﻣﺮ ﺁﻥ ﺣﻀﺮﺕ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺷﻨﻴﺪﻳﺪ‪ .‬ﭼﻪ ﻣﻘﺪﺍﺭ ﺍﻫﻞ ﮐﻔﺮ ﻭ‬
‫ّ‬
‫ﺿﻼﻝ ﮐﻪ ﻋﻠﻤﺎﻯ ﺁﻥ ﻋﺼﺮ ﻭ ﺍﺻﺤﺎﺏ ﺍﻳﺸﺎﻥ ﺑﺎﺷﻨﺪ ﺑﺮ ﺁﻥ‬
‫ﺟﻮﻫﺮ ﻓﻄﺮﺕ ﻭ ﺳﺎﺫﺝ ﻃﻴﻨﺖ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻧﺪ‪ .‬ﭼﻪ ﻣﻘﺪﺍﺭ ﺧﺎﺷﺎﮎ ﻫﺎ‬
‫ﻣﺤﻞ ﻋﺒﻮﺭ ﺁﻥ ﺣﻀﺮﺕ ﺭﻳﺨﺘﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ‬
‫ّ‬ ‫ﻭ ﺧﺎﺭﻫﺎ ﮐﻪ ﺑﺮ‬
‫ﺍﺫﻳﺖ ﺑﻪ‬
‫ﺷﻴﻄﺎﻧﻴﻪ ﺧﻮﺩ ّ‬
‫ّ‬ ‫ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺍﺷﺨﺎﺹ ﺑﻪ ﻇﻨﻮﻥ ﺧﺒﻴﺜﻪ‬

‫ﺹ ‪٧٠‬‬
‫ﺁﻥ ﻫﻴﮑﻞ ﺍﺯﻟﻰ ﺭﺍ ﺳﺒﺐ ﺭﺳﺘﮕﺎﺭﻯ ﺧﻮﺩ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ ﺯﻳﺮﺍ ﮐﻪ‬
‫ﺍﺑﻲ ﻭ ﺍﺑﻮ ﻋﺎﻣﺮ ﺭﺍﻫﺐ ﻭ ﮐﻌﺐ‬ ‫ﺟﻤﻴﻊ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻪ ﻣﺜﻞ ﻋﺒﺪﺍ‪ُ ‬‬
‫َ ّ‬
‫ﺑﻦ ﺍﺷﺮﻑ ﻭ ﻧﻀﺮ ﺑﻦ ﺣﺎﺭﺙ‪ ،‬ﺟﻤﻴﻊ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺗﮑﺬﻳﺐ‬
‫ﻧﻌﻮﺫ‬
‫ﻧﻤﻮﺩﻧﺪ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺟﻨﻮﻥ ﻭ ﺍﻓﺘﺮﺍ ﺩﺍﺩﻧﺪ ﻭ ﻧﺴﺒﺖ ﻫﺎﺋﻰ ﮐﻪ َ ُ ُ‬
 ‫ﺍﻟﻘﻠﻢ َﺍﻭ َ ِ‬
‫ﻳﺤﻤَﻠُﻪ‬ ‫ﻋﻠﻴﻪ َ ُ‬ ‫ﺑﺎﻟﻠﻪ ِﻣﻦ َﺍﻥ َﻳﺠﺮﻯ ِ ِﺑﻪ ِ ُ‬
‫ﺍﻟﻤﺪﺍﺩ َﺍﻭ َ َ َ ّ َ‬
‫ﻳﺘﺤﺮﮎ َ َ‬ ‫ِ ّ‬
‫ﺍﻻﻟﻮﺍﺡ‪ .‬ﺑﻠﻰ‪ ،‬ﺍﻳﻦ ﻧﺴﺒﺖ ﻫﺎ ﺑﻮﺩ ﮐﻪ ﺳﺒﺐ ﺍﻳﺬﺍﻯ ﻣﺮﺩﻡ ﻧﺴﺒﺖ‬
‫َ ُ‬
‫ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺷﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻋﻠﻤﺎﻯ ﻭﻗﺖ‬
‫ﺭﺩ ﻭ ﻃﺮﺩ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﻧﺪﺍﻧﻨﺪ ﭼﻪ ﺑﺮ ﺳﺮ‬
‫ﺍﮔﺮ ﮐﺴﻰ ﺭﺍ ّ‬
‫ﺁﻥ ﻧﻔﺲ ﻣﻰ ﺁﻳﺪ ﭼﻨﺎﻧﭽﻪ ﺑﺮ ﺳﺮ ﺍﻳﻦ ﺑﻨﺪﻩ ﺁﻣﺪ ﻭ ﺩﻳﺪﻩ ﺷﺪ‪ .‬ﺍﻳﻦ‬ ‫‪١١٥‬‬

‫ﻧﺒﻲ ِ ِ ِ‬
‫ﺑﻤﺜﻞ ﻣﺎ‬ ‫ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪" :‬ﻣﺎ ُ ِ‬
‫ﺍﻭﺫﻱ ِ‬
‫َ َ ‪‬‬
‫ﺍﺫﻳﺖ ﻫﺎ ﮐﻪ ﺑﻪ ﺁﻥ‬‫ﺍﻭﺫﻳﺖ‪ ".‬ﻭ ﺩﺭ ﻓﺮﻗﺎﻥ ﻧﺴﺒﺖ ﻫﺎ ﮐﻪ ﺩﺍﺩﻧﺪ ﻭ ّ‬
‫ُ‬
‫ﺑﻤﻮﺍﻗﻊ‬
‫ﻟﻌﻠﮑﻢ ِ َ ِ‬ ‫ﻓﺎﺭﺟﻌﻮﺍ ٕ َ ِ‬
‫ﺍﻟﻴﻪ َ َ ّ ُ‬ ‫ﺣﻀﺮﺕ ﻧﻤﻮﺩﻧﺪ ﻫﻤﻪ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ُ ِ َ .‬‬
‫ﺣﺘﻰ ﻗﺴﻤﻰ ﺑﺮ ﺁﻥ ﺣﻀﺮﺕ ﺳﺨﺖ ﺷﺪ ﮐﻪ ﺍﺣﺪﻯ‬ ‫ﺍﻻﻣﺮ َ ‪َ ُ ِ ‬‬
‫ﺗﻄﻠﻌﻮﻥ‪ّ .‬‬ ‫َ ِ‬
‫ﺑﺎ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﭼﻨﺪﻯ ﻣﻌﺎﺷﺮﺕ ﻧﻤﻰ ﻧﻤﻮﺩ ﻭ ﻫﺮ ﻧﻔﺴﻰ‬
‫ﺍﺫﻳﺖ ﺭﺍ ﺑﻪ ﺍﻭ ﻭﺍﺭﺩ‬
‫ﮐﻪ ﺧﺪﻣﺖ ﺁﻥ ﺣﻀﺮﺕ ﻣﻰ ﺭﺳﻴﺪ ﮐﻤﺎﻝ ّ‬
‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻮﻗﻊ ﻳﮏ ﺁﻳﻪ ﺫﮐﺮ ﻣﻰ ﻧﻤﺎﻳﻢ ﮐﻪ ﺍﮔﺮ ﭼﺸﻢ‬ ‫‪١١٦‬‬
‫ﺑﺼﻴﺮﺕ ﺑﺎﺯ ﮐﻨﻰ ﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺘﻰ ﺑﺮ ﻣﻈﻠﻮﻣﻰ ﺁﻥ ﺣﻀﺮﺕ ﻧﻮﺣﻪ ﻭ‬
‫ﺷﺪﺕ‬
‫ﻧﺪﺑﻪ ﻧﻤﺎﺋﻰ‪ .‬ﻭ ﺁﻥ ﺁﻳﻪ ﺩﺭ ﻭﻗﺘﻰ ﻧﺎﺯﻝ ﺷﺪ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ّ‬
‫ﺑﻼﻳﺎ ﻭ ﺍﻋﺮﺍﺽ ﻧﺎﺱ‪ ،‬ﺑﻪ ﻏﺎﻳﺖ ﺍﻓﺴﺮﺩﻩ ﻭ ﺩﻟﺘﻨﮓ ﺑﻮﺩ‪ ،‬ﺟﺒﺮﺋﻴﻞ‬
‫ﺍﻥ‬
‫ﺍﺯ ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﺎﻯ ﻗﺮﺏ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺗﻼﻭﺕ ﻧﻤﻮﺩ َﻭ ٕ ْ‬
‫‪" :‬‬
 ‫ﺹ ‪٧١‬‬
‫ﻧﻔﻘﴼ ﻓﻰ‬ ‫ﺍﺳﺘﻄﻌﺖ َﺍﻥ ِ‬
‫ﺗﺒﺘﻐﻲ َ َ‬ ‫ﺍﻋﺮﺍﺿﻬﻢ َ ِ ِ‬
‫ﻓﺎﻥ ْ َ ْ َ‬ ‫ﻋﻠﻴﮏ ٕ َ ُ ُ‬
‫ﮐﺒﺮ َ َ َ‬
‫ﮐﺎﻥ َ ُ َ‬
‫َ َ‬
‫ََْ َ‬
‫ﺍﻟﺴﻤﺎء‪ ١ " .‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺑﺰﺭﮒ‬‫ﺳﻠﻤﴼ ﻓﻰ ‪‬‬
‫ﺍﻻﺭﺽ َﺍﻭ ُ ‪‬‬
‫َ ِ‬
‫ﺍﺳﺖ ﺑﺮ ﺗﻮ ﺍﻋﺮﺍﺽ ﻣﻌﺮﺿﻴﻦ ﻭ ﺳﺨﺖ ﺍﺳﺖ ﺑﺮ ﺗﻮ ﺍﺩﺑﺎﺭ ﻣﻨﺎﻓﻘﻴﻦ‬
‫ﻭ ﺍﻳﺬﺍﻯ ﺍﻳﺸﺎﻥ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻣﺴﺘﻄﻴﻌﻰ ﻭ ﻣﻰ ﺗﻮﺍﻧﻰ‪ ،‬ﻃﻠﺐ ﮐﻦ ﻧﻘﺒﻰ‬
‫ﺩﺭ ﺯﻳﺮ ﺍﺭﺽ ﻳﺎ ﻧﺮﺩﺑﺎﻧﻰ ﺑﻪ ﺳﻮﻯ ﺁﺳﻤﺎﻥ‪ ،‬ﮐﻪ ﺗﻠﻮﻳﺢ ﺑﻴﺎﻥ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﮐﻪ ﭼﺎﺭﻩ ﻧﻴﺴﺖ ﻭ ﺩﺳﺖ ﺍﺯ ﺗﻮ ﺑﺮ ﻧﻤﻰ ﺩﺍﺭﻧﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺩﺭ‬
‫‪١١٧‬‬ ‫ﺯﻳﺮ ﺯﻣﻴﻦ ﭘﻨﻬﺎﻥ ﺷﻮﻯ ﻭ ﻳﺎ ﺑﻪ ﺁﺳﻤﺎﻥ ﻓﺮﺍﺭ ﻧﻤﺎﺋﻰ‪ .‬ﻭ ﺣﺎﻝ ﺍﻣﺮﻭﺯ‬
‫ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎ ﮐﻪ ﭼﻘﺪﺭ ﺍﺯ ﺳﻼﻃﻴﻦ ﺑﻪ ﺍﺳﻢ ﺁﻥ ﺣﻀﺮﺕ ﺗﻌﻈﻴﻢ‬
‫ﻇﻞ ﺍﻭ ﺳﺎﮐﻦ ﺍﻧﺪ ﻭ‬
‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﭼﻘﺪﺭ ﺍﺯ ﺑﻼﺩ ﻭ ﺍﻫﻞ ﺁﻥ ﮐﻪ ﺩﺭ ّ‬
‫ﺑﻪ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﻓﺘﺨﺎﺭ ﺩﺍﺭﻧﺪ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺑﺮ ﻣﻨﺎﺑﺮ ﻭ‬
‫ﮔﻠﺪﺳﺘﻪ ﻫﺎ ﺍﻳﻦ ﺍﺳﻢ ﻣﺒﺎﺭﮎ ﺭﺍ ﺑﻪ ﮐﻤﺎﻝ ﺗﻌﻈﻴﻢ ﻭ ﺗﮑﺮﻳﻢ ﺫﮐﺮ‬
‫ﻇﻞ ﺁﻥ ﺣﻀﺮﺕ ﺩﺍﺧﻞ ﻧﺸﺪﻩﺍﻧﺪ‬
‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭ ﺳﻼﻃﻴﻨﻰ ﻫﻢ ﮐﻪ ﺩﺭ ّ‬
‫ﻭ ﻗﻤﻴﺺ ﮐﻔﺮ ﺭﺍ ﺗﺠﺪﻳﺪ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﺍﻳﺸﺎﻥ ﻫﻢ ﺑﻪ ﺑﺰﺭﮔﻰ ﻭ‬
‫ﻣﻘﺮ ﻭ ﻣﻌﺘﺮﻑ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺳﻠﻄﻨﺖ‬
‫ﻋﻈﻤﺖ ﺁﻥ ﺷﻤﺲ ﻋﻨﺎﻳﺖ ّ‬
‫ﻻﺑﺪ ﺍﺳﺖ ﺍﺯ ﺑﺮﺍﻯ ﺟﻤﻴﻊ‬
‫ّ‬ ‫ﻇﺎﻫﺮﻩ ﮐﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﮐﻨﻰ‪ .‬ﻭ ﺍﻳﻦ‬
‫ﺍﻧﺒﻴﺎء ﮐﻪ ﻳﺎ ﺩﺭ ﺣﻴﺎﺕ ﻭ ﻳﺎ ﺑﻌﺪ ﺍﺯ ﻋﺮﻭﺝ ﺍﻳﺸﺎﻥ ﺑﻪ ﻣﻮﻃﻦ‬
‫ﺣﻘﻴﻘﻰ ﻇﺎﻫﺮ ﻭ ﺛﺎﺑﺖ ﻣﻰ ﺷﻮﺩ ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻣﻼﺣﻈﻪ ﻣﻰ ﮔﺮﺩﺩ‪.‬‬
‫ﻭ ﻟﻴﮑﻦ ﺁﻥ ﺳﻠﻄﻨﺖ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﻟﻢ ﻳﺰﻝ ﻭ ﻻﻳﺰﺍﻝ ﻃﺎﺋﻒ‬
‫ﺣﻮﻝ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻭ ﻫﻤﻴﺸﻪ ﺑﺎ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻭ ﺁﻧﻰ ﺍﻧﻔﮑﺎﮎ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪٣٥‬‬
 ‫ﺹ ‪٧٢‬‬
‫ﮐﻞ ﻣﻦ ﻓﻰ‬
‫ﺑﺎﻃﻨﻴﻪ ﺍﺳﺖ ﮐﻪ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ّ‬
‫ّ‬ ‫ﻧﻴﺎﺑﺪ ﻭ ﺁﻥ ﺳﻠﻄﻨﺖ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺭﺍ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺳﻠﻄﻨﺖ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﻥ‬
‫ّ‬ ‫‪١١٨‬‬
‫ﺍﺣﺪﻳﻪ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﺁﻳﺎ ﻧﺸﻨﻴﺪﻯ ﮐﻪ ﺑﻪ ﻳﮏ ﺁﻳﻪ ﭼﮕﻮﻧﻪ‬
‫ّ‬ ‫ﺷﻤﺲ‬
‫ﻣﻴﺎﻧﻪ ﻧﻮﺭ ﻭ ﻇﻠﻤﺖ ﻭ ﺳﻌﻴﺪ ﻭ ﺷﻘﻲ ﻭ ﻣﺆﻣﻦ ﻭ ﮐﺎﻓﺮ ﻓﺼﻞ‬
‫ّ‬
‫ﻓﺮﻣﻮﺩ؟ ﻭ ﺟﻤﻴﻊ ﺍﺷﺎﺭﺍﺕ ﻭ ﺩﻻﻻﺕ ﻗﻴﺎﻣﺖ ﮐﻪ ﺷﻨﻴﺪﻯ ﺍﺯ ﺣﺸﺮ ﻭ‬
‫ﮐﻞ ﺑﻪ ﺗﻨﺰﻳﻞ ﻫﻤﺎﻥ ﻳﮏ ﺁﻳﻪ‬
‫ﻧﺸﺮ ﻭ ﺣﺴﺎﺏ ﻭ ﮐﺘﺎﺏ ﻭ ﻏﻴﺮﻩ ّ‬
‫ﻫﻮﻳﺪﺍ ﺷﺪ ﻭ ﺑﻪ ﻋﺮﺻﻪ ﺷﻬﻮﺩ ﺁﻣﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺁﻥ ﺁﻳﻪ ُﻣﻨﺰﻟﻪ‪،‬‬
‫ﺭﺣﻤﺖ ﺑﻮﺩ ﺑﺮﺍﻯ ﺍﺑﺮﺍﺭ‪ ،‬ﻳﻌﻨﻰ ﺍﻧﻔﺴﻰ ﮐﻪ ﺩﺭ ﺣﻴﻦ ﺍﺳﺘﻤﺎﻉ‬
‫ﻓﺠﺎﺭ‪ ،‬ﻳﻌﻨﻰ‬
‫ﻭﺍﻃﻌﻨﺎ " ﻭ ﻧﻘﻤﺖ ﺷﺪ ﺑﺮﺍﻯ ُ ّ‬ ‫ﺭﺑﻨﺎ َ ِ‬
‫ﺳﻤﻌﻨﺎ َ َ َ ْ‬ ‫ّ‬
‫‪" :‬‬
‫ﮔﻔﺘﻨﺪ‬
‫ﻋﺼﻴﻨﺎ‪ ".‬ﻭ‬ ‫ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﮔﻔﺘﻨﺪ‪ِ َ " :‬‬
‫ﺳﻤﻌﻨﺎ ﻭ َ َ‬
‫ﺳﻴﻒ ﺍ‪ ‬ﺑﻮﺩ ﺑﺮﺍﻯ ﻓﺼﻞ ﻣﺆﻣﻦ ﺍﺯ ﮐﺎﻓﺮ ﻭ ﭘﺪﺭ ﺍﺯ ﭘﺴﺮ‪ .‬ﭼﻨﺎﻧﭽﻪ‬
‫ﺩﻳﺪﻩ ﺍﻳﺪ ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﺍﻗﺮﺍﺭ ﻧﻤﻮﺩﻧﺪ ﺑﺎ ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﺍﻧﮑﺎﺭ ﻧﻤﻮﺩﻧﺪ ﺩﺭ‬
‫ﺻﺪﺩ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻫﻢ ﺑﺮ ﺁﻣﺪﻧﺪ‪ .‬ﭼﻪ ﭘﺪﺭﻫﺎ ﮐﻪ ﺍﺯ ﭘﺴﺮﻫﺎ ﺍﻋﺮﺍﺽ‬
‫ﻧﻤﻮﺩﻧﺪ ﻭ ﭼﻪ ﻋﺎﺷﻖ ﻫﺎ ﮐﻪ ﺍﺯ ﻣﻌﺸﻮﻕ ﻫﺎ ﺍﺣﺘﺮﺍﺯ ﺟﺴﺘﻨﺪ‪ .‬ﻭ ﭼﻨﺎﻥ‬
‫ﺣﺎﺩ ﻭ ﺑﺮﻧﺪﻩ ﺑﻮﺩ ﺍﻳﻦ ﺳﻴﻒ ﺑﺪﻳﻊ ﮐﻪ ﻫﻤﻪ ﻧﺴﺒﺖ ﻫﺎ ﺭﺍ ﺍﺯ ﻫﻢ‬
‫ّ‬
‫ﻗﻄﻊ ﻧﻤﻮﺩ‪ .‬ﻭ ﺍﺯ ﻳﮏ ﺟﻬﺖ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﭼﮕﻮﻧﻪ ﻭﺻﻞ ﻧﻤﻮﺩ‪.‬‬
‫ﻣﺜﻞ ﺁﻧﮑﻪ ﻣﻼﺣﻈﻪ ﺷﺪ ﮐﻪ ﺟﻤﻌﻰ ﺍﺯ ﻧﺎﺱ ﮐﻪ ﺳﺎﻝ ﻫﺎ ﺷﻴﻄﺎﻥ‬
‫ﻧﻔﺲ ﺗﺨﻢ ﮐﻴﻨﻪ ﻭ ﻋﺪﻭﺍﻥ ﻣﺎ ﺑﻴﻦ ﺍﻳﺸﺎﻥ ﮐﺎﺷﺘﻪ ﺑﻮﺩ ﺑﻪ ﺳﺒﺐ ﺍﻳﻤﺎﻥ‬
‫ﻣﺘﺤﺪ ﻭ ﻣﻮﺍﻓﻖ ﺷﺪﻧﺪ ﮐﻪ ﮔﻮﻳﺎ ﺍﺯ‬
‫ﺑﻪ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﻨﻴﻊ ﭼﻨﺎﻥ ّ‬
‫ﻫﻢ‬
‫ﺍﻟﺬﻳﻦ ُ ِ‬
‫ﻗﻠﻮﺏ ‪َ ‬‬
‫ﺑﻴﻦ ُ ِ‬ ‫ﮐﺬﻟﮏ ُ ‪ُ ‬‬
‫ﻳﺆﻟﻒ ﺍ‪َ َ ُ‬‬ ‫ﻳﮏ ﺻﻠﺐ ﻇﺎﻫﺮ ﺷﺪﻩﺍﻧﺪ‪َ ِ َ .‬‬
 ‫ﺹ ‪٧٣‬‬
‫ﺍﻟﻔﻀﻞ َﺑﺎﻳﺎﺩﻯ‬
‫ﮐﻮﺛﺮ َ ِ‬ ‫ﮐﺎﻧﻮﺍ ِ ْ‬
‫ﻣﻦ َ َ‬ ‫ﺁﻣﻨﻮﺍ ِ ِ ِ‬
‫ﺑﺂﻳﺎﺗﻪ َﻭ ُ‬ ‫ﺍﻧﻘﻄﻌﻮﺍ ٕ َ ِ‬
‫ﺍﻟﻴﻪ َﻭ َ ُ‬ ‫َ ُ‬
‫ﺍﻟﺸﺎﺭﺑﻴﻦ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﭼﻘﺪﺭ ﺍﺯ ﻣﺮﺩﻡ ﻣﺨﺘﻠﻒ ﺍﻟﻌﻘﺎﺋﺪ ﻭ‬
‫ﻣﻦ ‪ِ ‬‬ ‫ﺍﻟﻌﺰ ِ َ‬
‫‪‬‬
‫ﻣﺨﺘﻠﻒ ﺍﻟﻤﺬﻫﺐ ﻭ ﻣﺨﺘﻠﻒ ﺍﻟﻤﺰﺍﺝ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﻧﺴﻴﻢ ﺭﺿﻮﺍﻥ ﺍﻟﻬﻰ‬
‫ﻭﺑﻬﺎﺭﺳﺘﺎﻥ ﻗﺪﺱ ﻣﻌﻨﻮﻯ ﻗﻤﻴﺺ ﺟﺪﻳﺪ ﺗﻮﺣﻴﺪ ﭘﻮﺷﻴﺪﻧﺪ ﻭ ﺍﺯ‬
‫‪١١٩‬‬ ‫ﮐﺄﺱ ﺗﻔﺮﻳﺪ ﻧﻮﺷﻴﺪﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﻨﻰ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ ﮐﻪ‬
‫ﻣﺤﻞ ﻣﻰ ﺧﻮﺭﻧﺪ ﻭ ﻣﻰ ﺁﺷﺎﻣﻨﺪ‪ .‬ﻭ‬
‫ّ‬ ‫ﻓﺮﻣﻮﺩﻩ ﮔﺮﮒ ﻭ ﻣﻴﺶ ﺍﺯ ﻳﮏ‬
‫ﺟﻬﺎﻝ ﻓﺮﻣﺎﺋﻴﺪ‪ ،‬ﺑﻪ ﻣﺜﻞ ﺍﻣﻢ ﺳﺎﺑﻘﻪ‬
‫ﺣﺎﻝ ﻧﻈﺮ ﺑﻪ ﻋﺪﻡ ﻣﻌﺮﻓﺖ ﺍﻳﻦ ّ‬
‫ﻫﻨﻮﺯ ﻣﻨﺘﻈﺮﻧﺪ ﮐﻪ ﮐﻰ ﺍﻳﻦ ﺣﻴﻮﺍﻧﺎﺕ ﺑﺮ ﻳﮏ ﺧﻮﺍﻥ ﻣﺠﺘﻤﻊ‬
‫ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺭﺗﺒﻪ ﻧﺎﺱ‪ .‬ﮔﻮﻳﺎ ﻫﺮﮔﺰ ﺍﺯ ﺟﺎﻡ ﺍﻧﺼﺎﻑ‬
‫ﻧﻨﻮﺷﻴﺪﻩﺍﻧﺪ ﻭ ﻫﺮﮔﺰ ﺩﺭ ﺳﺒﻴﻞ ﻋﺪﻝ ﻗﺪﻡ ﻧﮕﺬﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺍﺯ ﻫﻤﻪ‬
‫ﮔﺬﺷﺘﻪ ﺍﻳﻦ ﺍﻣﺮ ﻭ ﻗﻮﻋﺶ ﭼﻪ ﺣﺴﻨﻰ ﺩﺭ ﻋﺎﻟﻢ ﺍﺣﺪﺍﺙ ﻣﻰ ﻧﻤﺎﻳﺪ؟‬
‫ﻟﻬﻢ‬
‫ﺑﻬﺎ ﻭ َ ُ ْ‬
‫ﻳﻔﻘﻬﻮﻥ َ‬
‫ﻗﻠﻮﺏ ﻻ َ َ ُ َ‬ ‫ﻧﺰﻝ ﻓﻰ ِ‬
‫ﺷﺄﻧﻬﻢ َ ُ ْ‬
‫ﻟﻬﻢ ُ ُ ٌ‬
‫‪" :‬‬
‫َِ ْ َ‬
‫ﻓﻨﻌﻢ َﻣﺎ ُ ‪َ ‬‬
‫ﺑﻬﺎ‪ ١ ".‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺑﻪ ﺗﻨﺰﻳﻞ ‪١٢٠‬‬ ‫ﺍﻋﻴﻦ ﻻ ُ ِ ُ َ‬
‫ﻳﺒﺼﺮﻭﻥ ِ َ‬ ‫َ ُْ ٌ‬
‫ﻣﺸﻴﺖ ﭼﮕﻮﻧﻪ ﺣﺴﺎﺏ ﺧﻼﻳﻖ‬
‫ﻫﻤﻴﻦ ﻳﮏ ﺁﻳﻪ ﻣﻨﺰﻟﻪ ﺍﺯ ﺳﻤﺎء ّ‬
‫ﮐﺸﻴﺪﻩ ﺷﺪ ﮐﻪ ﻫﺮﮐﺲ ﺍﻗﺮﺍﺭ ﻧﻤﻮﺩ ﻭ ﺍﻗﺒﺎﻝ ﺟﺴﺖ ﺣﺴﻨﺎﺕ ﺍﻭ‬
‫ﻣﻌﻔﻮ ﺷﺪ ﻭ ﻣﻐﻔﻮﺭ‬
‫ّ‬ ‫ﺳﻴﺌﺎﺕ ﺯﻳﺎﺩﺗﻰ ﻧﻤﻮﺩ ﻭ ﺟﻤﻴﻊ ﺧﻄﺎﻳﺎﻯ ﺍﻭ‬
‫ﺑﺮ ّ‬
‫ﺍﻟﺤﺴﺎﺏ‪َ ،‬ﻭ ِ‬
‫ﮐﺬﻟﮏ‬ ‫ِ‬ ‫ﺳﺮﻳﻊ‬
‫ﺑﺎﻧﻪ َ ُ‬ ‫ﻳﺼﺪﻕ ﻓﻰ ِ ِ‬
‫ﺷﺄﻧﻪ َ ّ ُ‬ ‫ﺁﻣﺪ‪َ ِ َ .‬‬
‫ﮐﺬﻟﮏ ُ َ ُ‬
‫ﺍﻧﻘﺲ‬
‫ﺍﻟﻌﻠﻢ ﻭ ُ ِ‬
‫ِ‬ ‫ِ‬
‫ﺁﻓﺎﻕ‬ ‫ﺍﻧﺘﻢ ﻓﻰ‬ ‫َ َ ِ‬
‫ﺑﺎﻟﺤﺴﻨﺎﺕ َﻟﻮ َ ُ‬ ‫ﻳﺒﺪ ُﻝ ﺍ‪ِ   ُ‬‬
‫ﺍﻟﺴﻴﺌﺎﺕ‬ ‫َُ ‪‬‬
‫ﺣﺐ ﻧﺼﻴﺐ‬
‫ّ‬ ‫ﺗﺘﻔﺮﺳﻮﻥ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻫﺮ ﮐﺲ ﺍﺯ ﺟﺎﻡ‬ ‫ِ‬
‫ﺍﻟﺤﮑﻤﺔ َ َ َ ‪َ ُ ‬‬
‫ِ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ‪ ،‬ﺁﻳﻪ ‪١٧٩‬‬
 ‫ﺹ ‪٧٤‬‬
‫ﺍﺑﺪﻳﻪ‪،‬‬
‫ّ‬ ‫ﺳﺮﻣﺪﻳﻪ ﻭ ﻏﻤﺎﻡ ﺭﺣﻤﺖ‬
‫ّ‬ ‫ﺑﺮﺩﺍﺷﺖ ﺍﺯ ﺑﺤﺮ ﻓﻴﻮﺿﺎﺕ‬
‫ﺍﻳﻤﺎﻧﻴﻪ ﻳﺎﻓﺖ ﻭ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﻗﺒﻮﻝ ﻧﻨﻤﻮﺩ ﺑﻪ‬
‫ّ‬ ‫ﺍﺑﺪﻳﻪ‬
‫ّ‬ ‫ﺣﻴﺎﺕ ﺑﺎﻗﻴﻪ‬
‫ﻣﻮﺕ ﺩﺍﺋﻤﻰ ﻣﺒﺘﻼ ﺷﺪ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﻣﻮﺕ ﻭ ﺣﻴﺎﺕ ﮐﻪ ﺩﺭ ﮐﺘﺐ‬
‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻣﻮﺕ ﻭ ﺣﻴﺎﺕ ﺍﻳﻤﺎﻧﻰ ﺍﺳﺖ‪ .‬ﻭ ﺍﺯ ﻋﺪﻡ ﺍﺩﺭﺍﮎ ﺍﻳﻦ‬
‫ﻋﺎﻣﻪ ﻧﺎﺱ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ‬
‫ﻣﻌﻨﻰ ﺍﺳﺖ ﮐﻪ ّ‬
‫ﺷﻤﺲ ﻫﺪﺍﻳﺖ ﻣﻬﺘﺪﻯ ﻧﺸﺪﻧﺪ ﻭ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺭﺍ ﻣﻘﺘﺪﻯ ﻧﮕﺸﺘﻨﺪ‪.‬‬
‫ﺍﺣﻤﺪﻳﻪ ﻣﺸﺘﻌﻞ‬
‫ّ‬ ‫ﻣﺤﻤﺪﻯ ﺩﺭ ﻣﺸﮑﺎﺕ‬
‫ّ‬ ‫ﭼﻨﺎﻧﭽﻪ ﻭﻗﺘﻰ ﮐﻪ ﺳﺮﺍﺝ‬
‫ﺷﺪ ﺑﺮ ﻣﺮﺩﻡ ﺣﮑﻢ ﺑﻌﺚ ﻭ ﺣﺸﺮ ﻭ ﺣﻴﺎﺕ ﻭ ﻣﻮﺕ ﻓﺮﻣﻮﺩ‪ .‬ﺍﻳﻦ‬
‫ﺑﻮﺩ ﮐﻪ ﺍﻋﻼﻡ ﻣﺨﺎﻟﻔﺖ ﻣﺮﺗﻔﻊ ﺷﺪ ﻭ ﺍﺑﻮﺍﺏ ﺍﺳﺘﻬﺰﺍء ﻣﻔﺘﻮﺡ‬
‫ﮔﺸﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺯﺑﺎﻥ ﻣﺸﺮﮐﻴﻦ‪ ،‬ﺭﻭﺡ ﺍﻻﻣﻴﻦ ﺧﺒﺮ ﺩﺍﺩﻩ‪" :‬ﻭ‬

‫ﻟﻴﻘﻮﻟﻦ ‪َ ِ ‬‬
‫ﺍﻟﺬﻳﻦ‬ ‫ِ‬
‫ﺑﻌﺪﺍﻟﻤﻮﺕ َ َ ُ َ ‪‬‬
‫ﺛﻮﻥ ﻣﻦ َ‬
‫ﻣﺒﻌﻮ ُ َ‬
‫ﻧﮑﻢ َ ُ‬‫ﻗﻠﺖ ٕﺍ ‪ُ ‬‬
‫ﻟ‪‬ﻦ ُ َ‬
‫َ‪ْ ‬‬
‫ﻣﺒﻴﻦ‪ ١".‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ‬ ‫ﻫﺬﺍ ٕ ّﺍﻻ ِ ٌ‬
‫ﺳﺤﺮ ُ ِ ٌ‬ ‫ﮐﻔﺮﻭﺍ ٕﺍﻥ َ َ‬
‫ََُ‬
‫ﺑﮕﻮﺋﻰ ﺑﻪ ﺍﻳﻦ ﻣﺸﺮﮐﻴﻦ ﮐﻪ ﺷﻤﺎ ﻣﺒﻌﻮﺙ ﺷﺪﻩ ﺍﻳﺪ ﺑﻌﺪ ﺍﺯ ﻣﺮﺩﻥ‪ ،‬ﻫﺮ ﺁﻳﻨﻪ‬
‫ﻣﻰ ﮔﻮﻳﻨﺪ ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﮐﺎﻓﺮ ﺷﺪﻩﺍﻧﺪ ﺑﻪ ﺧﺪﺍ ﻭ ﺁﻳﺎﺕ ﺍﻭ‪ ،‬ﻧﻴﺴﺖ‬
‫ﺍﻳﻦ ﻣﮕﺮ ﺳﺤﺮﻯ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﻭ ﻫﻮﻳﺪﺍ‪ .‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ‬
‫ﮐﻨﺎ ُ َﺗﺮﺍﺑﴼ‬
‫ﻗﻮﻟﻬﻢ ﺍ ‪ٕ ‬ﺍ َﺫﺍ ُ ‪‬‬
‫ﻓﻌﺠﺐ َ ْ ُ ُ‬
‫ﺗﻌﺠﺐ َ َ َ ٌ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ" :‬ﻭ ٕﺍﻥ َ ْ َ ْ‬
‫ﺧﻠﻖ َ ٍ‬
‫ﺟﺪﻳﺪ ؟ " ‪ ٢‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﮔﺮ‬ ‫ﺍ‪‬ﻨﺎ ﻟﻔﻰ َ ْ ٍ‬
‫َ ‪‬‬
‫ﻋﺠﺐ ﻣﻰ ﺩﺍﺭﻯ ﭘﺲ ﻋﺠﺐ ﺍﺳﺖ ﻗﻮﻝ ﮐﺎﻓﺮﺍﻥ ﻭ ﻣﻌﺮﺿﺎﻥ ﮐﻪ‬
‫ﻣﻰ ﮔﻮﻳﻨﺪ‪ :‬ﺁﻳﺎ ﻣﺎ ﺗﺮﺍﺏ ﺑﻮﺩﻳﻢ؟ ﻭ ﺍﺯ ﺭﻭﻯ ﺍﺳﺘﻬﺰﺍء ﻣﻰ ﮔﻔﺘﻨﺪ ﮐﻪ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺭﻋﺪ‪ ،‬ﺁﻳﻪ ‪٥‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻫﻮﺩ‪ ،‬ﺁﻳﻪ ‪٧‬‬
 ‫ﺹ ‪٧٥‬‬
‫ﺁﻳﺎ ﻣﺎﺋﻴﻢ ﻣﺒﻌﻮﺙ ﺷﺪﮔﺎﻥ؟ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻗﻬﺮﴽ ﻟﻬﻢ‬
‫ﺧﻠﻖ‬ ‫ﻟﺒﺲ ِ ْ‬
‫ﻣﻦ َ ْ ٍ‬ ‫ﻫﻢ ﻓﻰ َ ْ ٍ‬
‫ﺑﻞ ُ ْ‬
‫ﺍﻻﻭﻝ َ ْ‬
‫ﺑﺎﻟﺨﻠﻖ َ ّ‬
‫ﺍﻓﻌﻴﻴﻨﺎ ِ َ ِ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ َ َ َ " :‬‬
‫َ ٍ‬
‫ﺟﺪﻳﺪ‪ ١ " .‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺁﻳﺎ ﻣﺎ ﻋﺎﺟﺰ ﻭ ﻣﺎﻧﺪﻩ ﺷﺪﻳﻢ‬
‫ﺷﮏ ﻭ ﺷﺒﻬﻪ ﻫﺴﺘﻨﺪ ﺍﺯ ﺧﻠﻖ‬
‫ّ‬ ‫ﺍﻭﻝ؟ ﺑﻠﮑﻪ ﺍﻳﻦ ﻣﺸﺮﮐﻴﻦ ﺩﺭ‬
‫ﺍﺯ ﺧﻠﻖ ّ‬
‫‪١٢٢‬‬ ‫ﺍﻟﻬﻴﻪ ﺭﺍ‬
‫ﺟﺪﻳﺪ‪ .‬ﻭ ﻋﻠﻤﺎﻯ ﺗﻔﺴﻴﺮ ﻭ ﺍﻫﻞ ﻇﺎﻫﺮ ﭼﻮﻥ ﻣﻌﺎﻧﻰ ﮐﻠﻤﺎﺕ ّ‬
‫ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﻣﻘﺼﻮﺩ ﺍﺻﻠﻰ ﻣﺤﺘﺠﺐ ﻣﺎﻧﺪﻧﺪ ﻟﻬﺬﺍ ﺑﻪ‬
‫ﻗﺎﻋﺪﻩ ﻧﺤﻮ ﺍﺳﺘﺪﻻﻝ ﻧﻤﻮﺩﻧﺪ "ﺍﺫﺍ" ﮐﻪ ﺑﺮ ﺳﺮ ﻣﺎﺿﻰ ﺩﺭ ﺁﻳﺪ‬
‫ﻣﻌﻨﻰ ﻣﺴﺘﻘﺒﻞ ﺍﻓﺎﺩﻩ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺑﻌﺪ ﺩﺭ ﮐﻠﻤﺎﺗﻰ ﮐﻪ ﮐﻠﻤﻪ‬
‫ﻣﺘﺤﻴﺮ ﻣﺎﻧﺪﻧﺪ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻭ‬
‫ّ‬ ‫"ﺍﺫﺍ" ﻧﺎﺯﻝ ﻧﮕﺸﺘﻪ‬
‫ﺳﺎﺋﻖ‬
‫ﻣﻌﻬﺎ َ ٌ‬
‫ﻧﻔﺲ َ َ‬
‫ﮐﻞ َ ْ ٍ‬
‫ﺟﺎ‪‬ﺕ ُ ‪‬‬ ‫ﻳﻮﻡ َ ِ‬
‫ﺍﻟﻮﻋﻴﺪ ﻭ َ ْ‬ ‫ﺍﻟﺼﻮﺭ َ ِ َ‬
‫ﺫﻟﮏ َ ُ‬ ‫ﻧﻔﺦ ﻓﻰ ‪ِ ‬‬
‫ُ َ‬
‫ﺷﻬﻴﺪ ‪ ٢ " .‬ﮐﻪ ﻣﻌﻨﻰ ﻇﺎﻫﺮ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ‪ :‬ﺩﻣﻴﺪﻩ ﺷﺪ ﺩﺭ ﺻﻮﺭ ﻭ ﺁﻥ‬
‫ﻭ َِ ٌ‬
‫ﺍﺳﺖ ﻳﻮﻡ ﻭﻋﻴﺪ ﮐﻪ ﺑﻪ ﻧﻈﺮﻫﺎ ﺑﺴﻴﺎﺭ ﺑﻌﻴﺪ ﺑﻮﺩ ﻭ ﺁﻣﺪ ﻫﺮ ﻧﻔﺴﻰ‬
‫ﺑﺮﺍﻯ ﺣﺴﺎﺏ ﻭ ﺑﺎ ﺍﻭﺳﺖ ﺭﺍﻧﻨﺪﻩ ﻭ ﮔﻮﺍﻩ‪ .‬ﻭ ﺩﺭ ﻣﺜﻞ ﺍﻳﻦ ﻣﻮﺍﻗﻊ ﻳﺎ‬
‫ﻣﺴﺘﺪﻝ ﺷﺪﻧﺪ ﺑﺮ ﺍﻳﻨﮑﻪ‬
‫ّ‬ ‫ﻣﻘﺪﺭ ﮔﺮﻓﺘﻨﺪ ﻭ ﻳﺎ‬
‫ﮐﻠﻤﻪ "ﺍﺫﺍ" ﺭﺍ ّ‬
‫ﻣﺤﻘﻖ ﺍﻟﻮﻗﻮﻉ ﺍﺳﺖ ﻟﻬﺬﺍ ﺑﻪ ﻓﻌﻞ ﻣﺎﺿﻰ ﺍﺩﺍ ﺷﺪ ﮐﻪ‬
‫ّ‬ ‫ﭼﻮﻥ ﻗﻴﺎﻣﺖ‬
‫ﮔﻮﻳﺎ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﭼﻘﺪﺭ ﺑﻰ ﺍﺩﺭﺍﮎ ﻭ ﺗﻤﻴﺰﻧﺪ‪.‬‬
‫ﻣﺤﻤﺪﻳﻪ ﺭﺍ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﺻﺮﻳﺤﻰ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺍﺩﺭﺍﮎ ﻧﻤﻰ ﮐﻨﻨﺪ ﻭ‬
‫ّ ّ‬ ‫ﻧﻔﺨﻪ‬
‫ﺍﺯ ﺍﻓﺎﺿﻪ ﺍﻳﻦ ﻧﻘﺮﻩ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ ﻣﺤﺮﻭﻡ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻨﺘﻈﺮ‬
‫ﺗﺤﻘﻖ‬
‫ّ‬ ‫ﺻﻮﺭ ﺍﺳﺮﺍﻓﻴﻞ ﮐﻪ ﻳﮑﻰ ﺍﺯ ﻋﺒﺎﺩ ﺍﻭﺳﺖ ﻣﻰ ﺷﻮﻧﺪ ﺑﺎ ﺍﻳﻨﮑﻪ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﻕ‪ ،‬ﺁﻳﻪ ‪۱۲ - ٢٠‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻕ‪ ،‬ﺁﻳﻪ ‪١٥‬‬
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‫ﻭﺟﻮﺩ ﺍﺳﺮﺍﻓﻴﻞ ﻭ ﺍﻣﺜﺎﻝ ﺍﻭ ﺑﻪ ﺑﻴﺎﻥ ﺧﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﺷﺪﻩ‪ُ .‬ﻗﻞ‬
‫ﺑﻐﻴﺮ‬
‫ﺍﺳﺘﺒﺪﻟﺘﻢ ِ ِ‬
‫ﻓﺒﺌﺲ َﻣﺎ ْ َ ْ َ ُ‬
‫ﻟﮑﻢ َ ِ َ‬
‫ﺧﻴﺮ ُ‬
‫ﺍﻟﺬﻯ ُﻫﻮ َ ٌ‬
‫ﺍﺗﺴﺘﺒﺪﻟﻮﻥ ّ‬
‫ََ َ ُ َ‬
‫ﻣﺤﻤﺪﻯ‬
‫ّ‬ ‫ﺍﺧﺴﺮﻳﻦ‪ .‬ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺻﻮﺭ‪ ،‬ﺻﻮﺭ‬
‫ﻗﻮﻡ ُﺳﻮ‪َ َ َ ‬‬
‫ﮐﻨﺘﻢ َ َ‬ ‫‪‬‬
‫ﺣﻖ ﻭ ُ ُ‬ ‫‪١٢٣‬‬
‫ﺍﺳﺖ ﮐﻪ ﺑﺮ ﻫﻤﻪ ﻣﻤﮑﻨﺎﺕ ﺩﻣﻴﺪﻩ ﺷﺪ ﻭ ﻗﻴﺎﻣﺖ‪ ،‬ﻗﻴﺎﻡ ﺁﻥ ﺣﻀﺮﺕ‬
‫ﺑﻮﺩ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ‪ .‬ﻭ ﻏﺎﻓﻠﻴﻦ ﮐﻪ ﺩﺭ ﻗﺒﻮﺭ ﺍﺟﺴﺎﺩ ﻣﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻫﻤﻪ‬
‫ﻣﺨﻠﻊ ﻓﺮﻣﻮﺩ ﻭ ﺑﻪ ﺣﻴﺎﺕ ﺗﺎﺯﻩ ﺑﺪﻳﻌﻪ‬
‫ّ‬ ‫ﺍﻳﻤﺎﻧﻴﻪ‬
‫ّ‬ ‫ﺭﺍ ﺑﻪ ﺧﻠﻌﺖ ﺟﺪﻳﺪﻩ‬
‫ﺯﻧﺪﻩ ﻧﻤﻮﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻭﻗﺘﻰ ﮐﻪ ﺁﻥ ﺟﻤﺎﻝ ﺍﺣﺪﻳّﻪ ﺍﺭﺍﺩﻩ ﻓﺮﻣﻮﺩ ﮐﻪ‬
‫ﺟﻨﺖ ﻭ ﻧﺎﺭ ﻭ ﻗﻴﺎﻣﺖ ﺍﻇﻬﺎﺭ‬
‫ﺭﻣﺰﻯ ﺍﺯ ﺍﺳﺮﺍﺭ ﺑﻌﺚ ﻭ ﺣﺸﺮ ﻭ ّ‬
‫ﺍﻟﻴﮏ‬ ‫ﻓﺮﻣﺎﻳﺪ ﺟﺒﺮﺋﻴﻞ ﻭﺣﻰ ﺍﻳﻦ ﺁﻳﻪ ﺁﻭﺭﺩ َ َ ُ ِ ُ َ‬
‫ﻓﺴﻴﻨﻐﻀﻮﻥ ٕ َ َ‬
‫‪" :‬‬

‫ﻳﮑﻮﻥ َﻗﺮﻳﺒﴼ‪١".‬‬
‫ﺍﻥ َ ُ َ‬
‫ﻋﺴﻰ َ ْ‬
‫ﻫﻮ ُﻗﻞ َ َ‬
‫ﻣﺘﻰ ُ َ‬
‫ﻟﻮﻥ َ َ‬
‫ﻳﻘﻮ ُ َ‬
‫ﺳﻬﻢ ﻭ َ ُ‬
‫ُﺭﺅﻭ َ ُ ْ‬
‫ﻳﻌﻨﻰ ﺯﻭﺩ ﺍﺳﺖ ﺍﻳﻦ ﮔﻤﺮﺍﻫﺎﻥ ﻭﺍﺩﻯ ﺿﻼﻟﺖ ﺳﺮﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺭﻭﻯ‬
‫ﺍﺳﺘﻬﺰﺍ ﺣﺮﮐﺖ ﻣﻰ ﺩﻫﻨﺪ ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ ﭼﻪ ﺯﻣﺎﻥ ﺧﻮﺍﻫﺪ ﺍﻳﻦ ﺍﻣﻮﺭ‬
‫ﻇﺎﻫﺮ ﺷﺪ؟ ﺗﻮ ﺩﺭ ﺟﻮﺍﺏ ﺑﮕﻮ ﮐﻪ ﺷﺎﻳﺪ ﺍﻳﻨﮑﻪ ﻧﺰﺩﻳﮏ ﺑﺎﺷﺪ‪.‬‬
‫ﺗﻠﻮﻳﺢ ﻫﻤﻴﻦ ﻳﮏ ﺁﻳﻪ ﻣﺮﺩﻡ ﺭﺍ ﮐﺎﻓﻰ ﺍﺳﺖ ﺍﮔﺮ ﺑﻪ ﻧﻈﺮ ﺩﻗﻴﻖ‬
‫ﺣﻖ ﺩﻭﺭ‬
‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪ ،‬ﭼﻘﺪﺭ ﺁﻥ ﻗﻮﻡ ﺍﺯ ﺳﺒﻞ ّ‬ ‫‪١٢٤‬‬
‫ﺑﻮﺩﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﻗﻴﺎﻣﺖ ﺑﻪ ﻗﻴﺎﻡ ﺁﻥ ﺣﻀﺮﺕ ﻗﺎﺋﻢ ﺑﻮﺩ ﻭ ﻋﻼﻣﺎﺕ‬
‫ﺳﺨﺮﻳﻪ‬
‫ّ‬ ‫ﻭ ﺍﻧﻮﺍﺭ ﺍﻭ ﻫﻤﻪ ﺍﺭﺽ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﺑﻮﺩ ﻣﻊ ﺫﻟﮏ‬
‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﻣﻌﺘﮑﻒ ﺑﻮﺩﻧﺪ ﺑﻪ ﺗﻤﺎﺛﻴﻠﻰ ﮐﻪ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻪ‬
‫ﺭﺑﺎﻧﻴﻪ ﻭ‬
‫ﺍﻓﮑﺎﺭ ﻋﺎﻃﻞ ﺑﺎﻃﻞ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ﺷﻤﺲ ﻋﻨﺎﻳﺖ ّ ّ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺍﺳﺮﺍء ‪ ،‬ﺁﻳﻪ ‪٥١‬‬
 ‫ﺹ ‪٧٧‬‬
‫ﺟﻌﻞ ﺍﺯ ﺭﻭﺍﺋﺢ‬
‫ﺳﺒﺤﺎﻧﻴﻪ ﻏﺎﻓﻞ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺑﻠﻰ‪َ ُ ،‬‬
‫ّ‬ ‫ﺍﻣﻄﺎﺭ ﺭﺣﻤﺖ‬
‫ﺗﺠﻠﻰ ﺁﻓﺘﺎﺏ ﺟﻬﺎﻧﺘﺎﺏ ﺩﺭ‬
‫ﺧﻔﺎﺵ ﺍﺯ ّ‬
‫ﻗﺪﺱ ﺍﺯﻝ ﻣﺤﺮﻭﻡ ﺍﺳﺖ ﻭ ّ‬
‫‪١٢٥‬‬ ‫ﺣﻖ‬
‫ﮔﺮﻳﺰ‪ .‬ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﻫﻤﻪ ﺍﻋﺼﺎﺭ ﺩﺭ ﺣﻴﻦ ﻇﻬﻮﺭ ﻣﻈﺎﻫﺮ ّ‬
‫ﻣﺮﺓ‬
‫ﺗﻮﻟﺪﻭﺍ َ ّ ً‬
‫ﺑﺎﻥ ُ َ‬
‫ﻟﮑﻢ ِ َ‬
‫ﺑﺪ ُ‬
‫ﺑﻮﺩﻩ‪.‬ﭼﻨﺎﻧﭽﻪ ﻋﻴﺴﻰ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻻ ّ‬
‫ﻳﻮﻟﺪ ِ َ‬
‫ﻣﻦ ﺍﻟﻤﺎء َﻭ‬ ‫ُﺍﺧﺮﻯ‪ ١ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻣﻦ َﻟﻢ ُ َ‬
‫‪" :‬‬

‫ﻣﻦ َ َ ِ‬
‫ﺍﻟﺠﺴﺪ‬ ‫ﺍﻟﻤﻮﻟﻮﺩ ِ َ‬
‫ﻣﻠﮑﻮﺕ ﺍ‪ُ َ .‬‬
‫َ‬ ‫ﻳﺪﺧﻞ َ َ‬
‫ﻳﻘﺪﺭ َﺍﻥ َ ُ َ‬
‫ﺍﻟﺮﻭﺡ ﻻ َ ُ‬
‫‪‬‬
‫ﺭﻭﺡ‪ ٢ ".‬ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ‬
‫ﻫﻮ ُ ٌ‬ ‫ﺍﻟﻤﻮﻟﻮﺩ ِﻣﻦ ‪ِ ‬‬
‫ﺍﻟﺮﻭﺡ ُ َ‬ ‫ﻫﻮ َﻭ َ ُ ُ‬
‫ﺟﺴﺪ ُ َ‬
‫َ َ ٌ‬
‫ﺍﺳﺖ ‪ :‬ﻧﻔﺴﻰ ﮐﻪ ﺯﻧﺪﻩ ﻧﺸﺪﻩ ﺍﺳﺖ ﺍﺯ ﻣﺎء ﻣﻌﺮﻓﺖ ﺍﻟﻬﻰ ﻭ ﺭﻭﺡ‬
‫ﺭﺑﺎﻧﻰ ﻧﻴﺴﺖ‬
‫ﻗﺪﺳﻰ ﻋﻴﺴﻮﻯ‪ ،‬ﻗﺎﺑﻞ ﻭﺭﻭﺩ ﻭ ﺩﺧﻮﻝ ﺩﺭ ﻣﻠﮑﻮﺕ ّ‬
‫ﺗﻮﻟﺪ ﻳﺎﻓﺖ ﭘﺲ ﺍﻭﺳﺖ ﺟﺴﺪ‪،‬‬
‫ﺯﻳﺮﺍ ﻫﺮﭼﻪ ﺍﺯ ﺟﺴﺪ ﻇﺎﻫﺮ ﺷﺪ ﻭ ّ‬
‫ﻣﺘﻮﻟﺪ ﺷﺪﻩ ﺍﺯ ﺭﻭﺡ ﮐﻪ ﻧﻔﺲ ﻋﻴﺴﻮﻯ ﺑﺎﺷﺪ ﭘﺲ ﺍﻭﺳﺖ ﺭﻭﺡ‪.‬‬
‫ّ‬ ‫ﻭ‬
‫ﺧﻼﺻﻪ ﻣﻌﻨﻰ ﺁﻧﮑﻪ ﻫﺮ ﻋﺒﺎﺩﻯ ﮐﻪ ﺍﺯ ﺭﻭﺡ ﻭ ﻧﻔﺨﻪ ﻣﻈﺎﻫﺮ‬
‫ﻣﺘﻮﻟﺪ ﻭ ﺯﻧﺪﻩ ﺷﺪﻧﺪ ﺑﺮ ﺁﻧﻬﺎ ﺣﮑﻢ ﺣﻴﺎﺕ ﻭ‬
‫ّ‬ ‫ﻗﺪﺳﻴﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ‬
‫ّ‬
‫ﺍﻟﻬﻴﻪ ﻣﻰ ﺷﻮﺩ ﻭ ﻣﻦ ﺩﻭﻥ ﺁﻥ ﺣﮑﻢ‬
‫ﻣﺤﺒﺖ ّ‬
‫ّ‬ ‫ﺟﻨﺖ‬
‫ﺑﻌﺚ ﻭ ﻭﺭﻭﺩ ﺩﺭ ّ‬
‫ﻏﻴﺮ ﺁﻥ ﮐﻪ ﻣﻮﺕ ﻭ ﻏﻔﻠﺖ ﻭ ﻭﺭﻭﺩ ﺩﺭ ﻧﺎﺭ ﮐﻔﺮ ﻭ ﻏﻀﺐ ﺍﻟﻬﻰ‬
‫ﺍﺳﺖ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ ﻭ ﺍﻟﻮﺍﺡ ﻭ ﺻﺤﺎﺋﻒ‪ ،‬ﻣﺮﺩﻣﻰ ﮐﻪ‬
‫ﺍﺯ ﺟﺎﻡ ﻫﺎﻯ ﻟﻄﻴﻒ ﻣﻌﺎﺭﻑ ﻧﭽﺸﻴﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﻓﻴﺾ ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬
‫ﻭﻗﺖ ﻗﻠﻮﺏ ﺍﻳﺸﺎﻥ ﻓﺎﺋﺰ ﻧﺸﺪﻩ‪ ،‬ﺑﺮ ﺁﻧﻬﺎ ﺣﮑﻢ ﻣﻮﺕ ﻭ ﻧﺎﺭ ﻭ ﻋﺪﻡ‬
‫ﺑﺼﺮ ﻭ ﻗﻠﺐ ﻭ ﺳﻤﻊ ﺷﺪﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻗﺒﻞ ﺫﮐﺮ ﺷﺪﻩ‪َ" :‬ﻟﻬﻢ‬
‫ﻳﻮﺣﻨﺎ‪ ،‬ﻓﺼﻞ ‪ ،٣‬ﺁﻳﻪ ‪٧-٥‬‬
‫ّ‬ ‫‪ ١‬ﻭ ‪ -٢‬ﺍﻧﺠﻴﻞ‬
 ‫ﺹ ‪٧٨‬‬
‫ﺑﻬﺎ‪١ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﺩﺭ ﺍﻧﺠﻴﻞ ﻣﺴﻄﻮﺭ‬
‫ﻳﻔﻘﻬﻮﻥ ِ َ‬
‫ﻗﻠﻮﺏ ﻻ َ َ ُ َ‬
‫ُُ ٌ‬ ‫‪١٢٦‬‬
‫ﺍﺳﺖ ﮐﻪ ﺭﻭﺯﻯ ﻳﮑﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﻋﻴﺴﻰ ﻭﺍﻟﺪﺵ ﻭﻓﺎﺕ ﻧﻤﻮﺩ ﻭ ﺍﻭ‬
‫ﺧﺪﻣﺖ ﺣﻀﺮﺕ ﻣﻌﺮﻭﺽ ﺩﺍﺷﺖ ﻭ ﺍﺟﺎﺯﻩ ﺧﻮﺍﺳﺖ ﮐﻪ ﺑﺮﻭﺩ ﻭ ﺍﻭ‬
‫ﺭﺍ ﺩﻓﻦ ﻭ ﮐﻔﻦ ﻧﻤﻮﺩﻩ ﺭﺍﺟﻊ ﺷﻮﺩ‪ .‬ﺁﻥ ﺟﻮﻫﺮ ﺍﻧﻘﻄﺎﻉ ﻓﺮﻣﻮﺩ‪:‬‬
‫ﺍﻟﻤﻮﺗﻰ‪ ٢ ".‬ﻳﻌﻨﻰ ﻭﺍﮔﺬﺍﺭ ﻣﺮﺩﻩ ﻫﺎ ﺭﺍ ﺗﺎ‬ ‫ﺍﻟﻤﻮﺗﻰ َ ِ ُ‬
‫ﻟﻴﺪﻓﻨﻮﻩ َ‬ ‫" َﺩﻉ َ‬
‫ﺩﻓﻦ ﮐﻨﻨﺪ ﻣﺮﺩﻩ ﻫﺎ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﺍﻫﻞ ﮐﻮﻓﻪ ﺧﺪﻣﺖ‬ ‫‪١٢٧‬‬
‫ﺣﻀﺮﺕ ﺍﻣﻴﺮ ﺁﻣﺪﻧﺪ‪ .‬ﻳﮑﻰ ﺭﺍ ﺑﻴﺘﻰ ﺑﻮﺩ ﮐﻪ ﺍﺭﺍﺩﻩ ﺑﻴﻊ ﺁﻥ ﺩﺍﺷﺖ‬
‫ﺍﻃﻼﻉ‬
‫ﻭ ﺩﻳﮕﺮﻯ ﻣﺸﺘﺮﻯ ﺑﻮﺩ‪ .‬ﻭ ﻗﺮﺍﺭ ﺑﺮ ﺁﻥ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﻪ ّ‬
‫ﺁﻥ ﺣﻀﺮﺕ ﺍﻳﻦ ﻣﺒﺎﻳﻌﻪ ﻭﻗﻮﻉ ﻳﺎﺑﺪ ﻭ ﻗﺒﺎﻟﻪ ﻣﺴﻄﻮﺭ ﮔﺮﺩﺩ‪ .‬ﺁﻥ‬
‫ﺍﺷﺘﺮﻯ‬ ‫ﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﺑﻪ ﮐﺎﺗﺐ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﻨﻮﻳﺲ‪ِ َ " :‬‬
‫ﻗﺪ ْ َ‬
‫ﺣﺪ ٕ َﺍﻟﻰ ‪ِ ْ ‬‬
‫ﺍﻟﻠﺤﺪ‬ ‫ﺍﻟﻘﺒﺮ َﻭ َ ‪‬‬
‫ﺣﺪ ٕ َﺍﻟﻰ َ ْ ِ‬ ‫ﺑﺤﺪﻭﺩ َ َ ٍ‬
‫ﺍﺭﺑﻌﺔ‪ ،‬‬ ‫ٍ‬ ‫ﻣﺤﺪﻭﺩﴽ ِ‬ ‫ﻣﻴﺖ َﻋﻦ َ ‪ٍ ‬‬
‫ﻣﻴﺖ َﺑﻴﺘﴼ َ ُ‬ ‫َ‪ٌ ‬‬
‫َ ‪ِ‬‬
‫ﺍﻟﺠﻨﺔ ﻭ‬ ‫ﺣﺪ ٕﺍ ّﻣﺎ ٕ َﺍﻟﻰ‬
‫ﺍﻟﺼﺮﺍﻁ‪ ،‬ﻭ ‪‬‬
‫ﺣﺪ ٕﺍﻟﻰ ‪‬‬
‫َﻭ َ ‪‬‬
‫ﺍﻟﻨﺎﺭ‪ ".‬ﺣﺎﻝ ﺍﮔﺮ ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﺻﻮﺭ ﺣﻴﺎﺕ ﻋﻠﻮﻯ ﺯﻧﺪﻩ ﺷﺪﻩ‬
‫ﺍﻣﺎ ٕﺍﻟﻰ ّ ِ‬
‫ّٕ‬
‫ﻣﺤﺒﺖ ﺁﻥ ﺣﻀﺮﺕ ﻣﺒﻌﻮﺙ ﮔﺸﺘﻪ‬
‫ّ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﻗﺒﺮ ﻏﻔﻠﺖ ﺑﻪ‬
‫ﺍﻟﺒﺘﻪ ﺍﻃﻼﻕ ﻣﻮﺕ ﺑﺮ ﺍﻳﺸﺎﻥ ﻧﻤﻰ ﺷﺪ‪ .‬ﻭ ﻫﺮﮔﺰ ﺩﺭ ﻫﻴﭻ‬
‫‪ ١٢٨‬ﺑﻮﺩﻧﺪ ّ‬
‫ﻋﻬﺪ ﻭ ﻋﺼﺮ ﺟﺰ ﺣﻴﺎﺕ ﻭ ﺑﻌﺚ ﻭ ﺣﺸﺮ ﺣﻘﻴﻘﻰ ﻣﻘﺼﻮﺩ ﺍﻧﺒﻴﺎء ﻭ‬
‫ﺗﻌﻘﻞ ﺷﻮﺩ ﺩﺭ ﻫﻤﻴﻦ ﺑﻴﺎﻥ‬
‫ﺍﻭﻟﻴﺎء ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ‪ .‬ﻭ ﺍﮔﺮ ﻗﺪﺭﻯ ّ‬
‫ﺁﻥ ﺣﻀﺮﺕ‪ ،‬ﮐﺸﻒ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﺤﺪ ﻭ ﻗﺒﺮ‬
‫ﺟﻨﺖ ﻭ ﻧﺎﺭ ﭼﻪ ﺑﻮﺩ‪ .‬ﻭ ﻟﻴﮑﻦ ﭼﻪ ﭼﺎﺭﻩ ﮐﻪ ﺟﻤﻴﻊ ﻧﺎﺱ‬
‫ﻭﺻﺮﺍﻁ ﻭ ّ‬
‫‪ -٢‬ﺍﻧﺠﻴﻞ ﻟﻮﻗﺎ‪ ،‬ﻓﺼﻞ ‪ ،٩‬ﺁﻳﻪ ‪٦٠‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ‪ ،‬ﺁﻳﻪ ‪١٧٨‬‬
 ‫ﺹ ‪٧٩‬‬
‫ﺩﺭ ﻟﺤﺪ ﻧﻔﺲ ﻣﺤﺠﻮﺏ ﻭ ﺩﺭ ﻗﺒﺮ ﻫﻮﻯ ﻣﺪﻓﻮﻧﻨﺪ‪ .‬ﺧﻼﺻﻪ ﺍﮔﺮ‬
‫ﻗﺪﺭﻯ ﺍﺯ ﺯﻻﻝ ﻣﻌﺮﻓﺖ ﺍﻟﻬﻰ ﻣﺮﺯﻭﻕ ﺷﻮﻳﺪ ﻣﻰ ﺩﺍﻧﻴﺪ ﮐﻪ ﺣﻴﺎﺕ‬
‫ﺣﻘﻴﻘﻰ ﺣﻴﺎﺕ ﻗﻠﺐ ﺍﺳﺖ ﻧﻪ ﺣﻴﺎﺕ ﺟﺴﺪ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ ﺣﻴﺎﺕ‬
‫ﺟﺴﺪ ﻫﻤﻪ ﻧﺎﺱ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﺷﺮﻳﮑﻨﺪ ﻭ ﻟﻴﮑﻦ ﺍﻳﻦ ﺣﻴﺎﺕ‬
‫ﻣﺨﺼﻮﺹ ﺍﺳﺖ ﺑﻪ ﺻﺎﺣﺒﺎﻥ ﺍﻓﺌﺪﻩ ﻣﻨﻴﺮﻩ ﮐﻪ ﺍﺯ ﺑﺤﺮ ﺍﻳﻤﺎﻥ‬
‫ﺷﺎﺭﺑﻨﺪ ﻭ ﺍﺯ ﺛﻤﺮﻩ ﺍﻳﻘﺎﻥ ﻣﺮﺯﻭﻕ‪ .‬ﻭ ﺍﻳﻦ ﺣﻴﺎﺕ ﺭﺍ ﻣﻮﺕ ﺍﺯ ﻋﻘﺐ‬
‫ﻧﺒﺎﺷﺪ ﻭ ﺍﻳﻦ ﺑﻘﺎ ﺭﺍ ﻓﻨﺎ ﺍﺯ ﭘﻰ ﻧﻴﺎﻳﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬

‫ﺍﻟﻤﺆﻣﻦ َﺣﻲ ِﻓﻰ ّ َ ِ‬

‫ﺍﻟﺪﺍﺭﻳﻦ‪ ".‬ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺣﻴﺎﺕ ﻇﺎﻫﺮﻩ ﺟﺴﺪﻯ‬ ‫ِ ُ‬ ‫"‬
‫‪‬‬
‫‪١٢٩‬‬ ‫ﺑﺎﺷﺪ ﮐﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﻣﻮﺕ ﺁﻥ ﺭﺍ ﺍﺧﺬ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬
‫ﻣﺪﻝ ﺍﺳﺖ‬
‫ّ‬ ‫ﺑﻴﺎﻧﺎﺕ ﺩﻳﮕﺮ ﮐﻪ ﺩﺭ ﻫﻤﻪ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﻭ ﺛﺒﺖ ﺷﺪﻩ‬
‫ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﻋﺎﻟﻰ ﻭ ﮐﻠﻤﻪ ﻣﺘﻌﺎﻟﻰ‪ ٠‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﮐﻪ‬
‫ﺍﻟﺸﻬﺪﺍء ﻭ ﺍﺑﻮ ﺟﻬﻞ ﻧﺎﺯﻝ ﺷﺪ ﺑﺮﻫﺎﻧﻰ ﺍﺳﺖ‬
‫ﺳﻴﺪ ّ‬
‫ﺣﻖ ﺣﻤﺰﻩ ّ‬
‫ﺩﺭ ّ‬
‫ﻣﻴﺘﴼ‬
‫ﮐﺎﻥ َ ْ‬
‫ﺍﻭ َﻣﻦ َ َ‬
‫ﺣﺠﺘﻰ ﺍﺳﺖ ﻻﺋﺢ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ َ " :‬‬
‫ﻭﺍﺿﺢ ﻭ ّ‬
‫ﮐﻤﻦ‬ ‫ﻳﻤﺸﻰ ِﺑﻪ ِﻓﻰ ‪ِ ‬‬
‫ﺍﻟﻨﺎﺱ َ َ‬ ‫ﻟﻪ ُﻧﻮﺭﴽ َ ِ‬
‫ﺟﻌﻠﻨﺎ َ ُ‬
‫ﺣﻴﻴﻨﺎﻩ ﻭ َ َ ْ َ‬
‫ﻓﺎ ْ َ َ ُ‬
‫ََ‬
‫ﺑﺨﺎﺭﺝ ِ َ‬
‫ﻣﻨﻬﺎ‪ ١ ".‬ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻭﻗﺘﻰ ﺍﺯ‬ ‫ﺲ ِ َ ِ ٍ‬ ‫ﻣﺜﻠﻪ ِﻓﻰ ‪ِ ُ ‬‬
‫ﺍﻟﻈﻠﻤﺎﺕ َﻟﻴْ َ‬ ‫َ َُُ‬
‫ﻣﺘﺮﺩﻯ ﺷﺪﻩ‬
‫ّ‬ ‫ﻣﻘﺪﺱ ﺍﻳﻤﺎﻥ‬
‫ﻣﺸﻴﺖ ﻧﺎﺯﻝ ﺷﺪ ﮐﻪ ﺣﻤﺰﻩ ﺑﻪ ﺭﺩﺍﻯ ّ‬
‫ﺳﻤﺎء ّ‬
‫ﺑﻮﺩ ﻭ ﺍﺑﻮﺟﻬﻞ ﺩﺭ ﮐﻔﺮ ﻭ ﺍﻋﺮﺍﺽ ﺛﺎﺑﺖ ﻭ ﺭﺍﺳﺦ ﺑﻮﺩ‪ .‬ﺍﺯ ﻣﺼﺪﺭ‬
‫ﺭﺑﻮﺑﻴﺖ ﻋﻈﻤﻰ ﺣﮑﻢ ﺣﻴﺎﺕ ﺑﻌﺪ ﺍﺯ‬
‫ّ‬ ‫ﺍﻟﻮﻫﻴﺖ ﮐﺒﺮﻯ ﻭ ﻣﮑﻤﻦ‬
‫ّ‬
‫ﺣﻖ ﺍﺑﻮﺟﻬﻞ‪ .‬ﺍﻳﻦ ﺑﻮﺩ‬
‫ﻣﻮﺕ ﺩﺭﺑﺎﺭﻩ ﺣﻤﺰﻩ ﺷﺪ ﻭ ﺑﺮ ﺧﻼﻑ ﺩﺭ ّ‬
‫‪١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪١٢٢‬‬ ‫‪-‬‬
 ‫ﺹ ‪۸۰‬‬
‫ﮐﻪ ﻧﺎﺋﺮﻩ ﮐﻔﺮ ﺩﺭ ﻗﻠﻮﺏ ﻣﺸﺮﮐﻴﻦ ﻣﺸﺘﻌﻞ ﺷﺪ ﻭ ﻫﻮﺍﻯ ﺍﻋﺮﺍﺽ‬
‫ﺑﻪ ﺣﺮﮐﺖ ﺁﻣﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻓﺮﻳﺎﺩ ﺑﺮ ﺁﻭﺭﺩﻧﺪ ﮐﻪ ﺣﻤﺰﻩ ﭼﻪ ﺯﻣﺎﻥ‬
‫ﻣﺮﺩ ﻭ ﮐﻰ ﺯﻧﺪﻩ ﺷﺪ ﻭ ﭼﻪ ﻭﻗﺖ ﺍﻳﻦ ﺣﻴﺎﺕ ﺑﺮ ﺍﻭ ﻋﺮﺿﻪ ﮔﺸﺖ؟‬
‫ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺷﺮﻳﻔﻪ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ ﺍﻫﻞ ﺫﮐﺮ ﻫﻢ‬
‫ﺗﻤﺴﮏ ﻧﺠﺴﺘﻨﺪ ﺗﺎ ﺭﺷﺤﻰ ﺍﺯ ﮐﻮﺛﺮ ﻣﻌﺎﻧﻰ ﺑﺮ ﺁﻧﻬﺎ ﻣﺒﺬﻭﻝ ﻓﺮﻣﺎﻳﻨﺪ‬
‫ّ‬
‫ﻟﻬﺬﺍ ﺍﻳﻦ ﻧﻮﻉ ﻓﺴﺎﺩﻫﺎ ﺩﺭ ﻋﺎﻟﻢ ﺟﺮﻳﺎﻥ ﻳﺎﻓﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬ ‫‪١٣٠‬‬
‫ﻣﻰ ﺑﻴﻨﻰ ﮐﻪ ﺑﺎ ﻭﺟﻮﺩ ﺷﻤﺲ ﻣﻌﺎﻧﻰ‪ ،‬ﺟﻤﻴﻊ ﻧﺎﺱ ﺍﺯ ﺍﻋﺎﻟﻰ ﻭ ﺍﺩﺍﻧﻰ‬
‫ﻣﺘﺼﻞ‬
‫ﺟﻌﻞ ﻫﺎﻯ ﻇﻠﻤﺎﻧﻰ ﻭ ﻣﻈﺎﻫﺮ ﺷﻴﻄﺎﻧﻰ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ّ‬
‫ﺗﻤﺴﮏ ﺑﻪ ُ َ‬
‫ّ‬
‫ﻣﺴﺎﺋﻞ ﻣﺸﮑﻠﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍﻳﺸﺎﻥ ﻣﺴﺘﻔﺴﺮ ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺍﻳﺸﺎﻥ‬
‫ﻧﻈﺮ ﺑﻪ ﻋﺪﻡ ﻋﺮﻓﺎﻥ ﭼﻴﺰﻯ ﺟﻮﺍﺏ ﻣﻰ ﮔﻮﻳﻨﺪ ﮐﻪ ﺿﺮﺭﻯ ﺑﺮ ﺍﺳﺒﺎﺏ‬
‫ﺟﻌﻞ‬
‫ﻇﺎﻫﺮﻩ ﺍﻳﺸﺎﻥ ﻧﺮﺳﺎﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ُ َ‬
‫ﺧﻮﺩ ﻗﺴﻤﺘﻰ ﺍﺯ ﻧﺴﻴﻢ ﻣﺸﮏ ﺑﻘﺎ ﻧﺒﺮﺩﻩ ﻭ ﺑﻪ ﺭﺿﻮﺍﻥ ﺭﻳﺎﺣﻴﻦ‬
‫ﻣﻌﻨﻮﻯ ﻗﺪﻡ ﻧﮕﺬﺍﺷﺘﻪ‪ ،‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﻣﻰ ﺗﻮﺍﻧﺪ ﺭﺍﺋﺤﻪ‬
‫ﻋﻄﺮ ﺑﻪ ﻣﺸﺎﻡ ﺩﻳﮕﺮﺍﻥ ﺭﺳﺎﻧﺪ؟ ﻟﻢ ﻳﺰﻝ ﺷﺄﻥ ﺍﻳﻦ ﻋﺒﺎﺩ ﺍﻳﻦ ﺑﻮﺩﻩ‬
‫ﺍﻟﺬﻳﻨﻬﻢ‬
‫ﻳﻔﻮﺯ ِﺑﺂﺛﺎﺭ ﺍ‪ّ ٕ ‬ﺍﻻ ‪ُ َ ‬‬
‫ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ َﻟﻦ َ ُ َ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻭ‬ ‫ﺍﻋﺮﺿﻮﺍ ﻋﻦ َ ِ‬
‫ﻣﻈﺎﻫﺮ ‪‬‬ ‫ﺍﻗﺒﻠﻮﺍ ٕ َﺍﻟﻴﻪ ﻭ َ ْ َ ُ‬
‫َ َ‬
‫ﻟﻮﺡ‬ ‫ﻗﻠﻢ ِ ‪ِ ‬‬
‫ﺍﻟﻌﺰﺓ َﻋﻠﻰ َ ٍ‬ ‫ﺍﻟﻴﻮﻡ ِ ْ‬
‫ﻣﻦ َ َ‬ ‫ﺍﺛﺒﺖ ﺍ‪َ ْ ُ ُ‬‬
‫ﺣﮑﻢ َ‬ ‫َ ِ َ‬
‫ﮐﺬﻟﮏ َ َ َ‬
‫ﻣﮑﻨﻮﻧﴼ‪ .‬ﺍﮔﺮ ﻣﻠﺘﻔﺖ ﺑﻪ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺷﻮﻳﺪ ﻭ‬
‫ُ‬ ‫ﺍﻟﻌﺰ‬ ‫ﺧﻠﻒ ُ ِ ِ‬
‫ﺳﺮﺍﺩﻕ ‪‬‬ ‫ﮐﺎﻥ َ َ‬
‫َ‬
‫ﺳﺪﻯ‬
‫ﺗﻔﮑﺮ ﺩﺭ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺁﻥ ﺑﻔﺮﻣﺎﺋﻴﺪ ﺟﻤﻴﻊ ﻣﺴﺎﺋﻞ ﻣﺸﮑﻠﻪ ﺭﺍ ﮐﻪ ﺍﻟﻴﻮﻡ ّ‬
‫ّ‬
‫ﺍﻟﺘﻨﺎﺩ ﻋﺎﺭﻑ ﺷﻮﻯ ﺩﻳﮕﺮ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺳﺆﺍﻝ‬
‫ﺷﺪﻩ ﻣﻴﺎﻥ ﻋﺒﺎﺩ ﻭ ﻣﻌﺮﻓﺖ ﻳﻮﻡ ّ‬
‫ﻧﺨﻮﺍﻫﻰ‬
 ‫ﺹ ‪۸۱‬‬
‫ﺩﺍﺷﺖ‪ .‬ﺍﻧﺸﺎءﺍ‪ ‬ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﮐﻪ ﺍﺯ ﺷﺎﻃﻰ ﺑﺤﺮ ﺍﻟﻬﻰ ﻟﺐ ﺗﺸﻨﻪ‬
‫ﻭ ﻣﺤﺮﻭﻡ ﺑﺮ ﻧﮕﺮﺩﻳﺪ ﻭ ﺍﺯ ﺣﺮﻡ ﻣﻘﺼﻮﺩ ﻻﻳﺰﺍﻟﻰ ﺑﻰ ﺑﻬﺮﻩ ﺭﺍﺟﻊ‬
‫‪١٣١‬‬ ‫ﻫﻤﺖ ﻭ ﻣﺠﺎﻫﺪﻩ ﺷﻤﺎ ﭼﻪ ﮐﻨﺪ‪ .‬ﺑﺎﺭﻯ‪،‬‬
‫ﻧﺸﻮﻳﺪ‪ .‬ﺩﻳﮕﺮ ﺗﺎ ّ‬
‫ﻣﻘﺼﻮﺩ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻭﺍﺿﺤﻪ ﺍﺛﺒﺎﺕ ﺳﻠﻄﻨﺖ ﺁﻥ ﺳﻠﻄﺎﻥ‬
‫ﺍﻟﺴﻼﻃﻴﻦ ﺑﻮﺩ‪ .‬ﺣﺎﻝ ﺍﻧﺼﺎﻑ ﺩﻫﻴﺪ ﮐﻪ ﺍﻳﻦ ﺳﻠﻄﻨﺖ ﮐﻪ ﺑﻪ ﻳﮏ‬
‫ّ‬
‫ﺗﺼﺮﻑ ﻭ ﻏﻠﺒﻪ ﻭ ﻫﻴﻤﻨﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﮐﺒﺮ‬
‫ّ‬ ‫ﺣﺮﻑ ﻭ ﺑﻴﺎﻥ ﺍﻳﻦ ﻫﻤﻪ‬
‫ﻭ ﺍﻋﻈﻢ ﺍﺳﺖ ﻳﺎ ﺳﻠﻄﻨﺖ ﺍﻳﻦ ﺳﻼﻃﻴﻦ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﻋﺎﻧﺖ ﺭﻋﺎﻳﺎ ﻭ‬
‫ﻓﻘﺮﺍ‪ ،‬ﺍﻳﺸﺎﻥ ﺭﺍ ﭼﻨﺪ ﺻﺒﺎﺣﻰ ﻣﺮﺩﻡ ﺑﻪ ﺣﺴﺐ ﻇﺎﻫﺮ ﺗﻤﮑﻴﻦ‬
‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻟﻴﮑﻦ ﺑﻪ ﻗﻠﺐ ﻫﻤﻪ ﻣﻌﺮﺽ ﻭ ﻣﺪﺑﺮﻧﺪ؟ ﻭ ﺍﻳﻦ‬
‫ﻣﺴﺨﺮ ﻧﻤﻮﺩﻩ ﻭ ﺣﻴﺎﺕ ﺑﺨﺸﻴﺪﻩ ﻭ‬
‫ّ‬ ‫ﺳﻠﻄﻨﺖ ﺑﻪ ﺣﺮﻓﻰ ﻋﺎﻟﻢ ﺭﺍ‬
‫ﺍﻻﺭﺑﺎﺏ‪ .‬ﭼﻪ ﻣﻰ ﺗﻮﺍﻥ‬
‫ﺭﺏ َ ِ‬ ‫ﻭﺟﻮﺩ ﺍﻓﺎﺿﻪ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻣﺎ ِ ‪ِ ‬‬
‫ﻟﻠﺘﺮﺍﺏ ﻭ َ ‪‬‬
‫ﺫﮐﺮ ﻧﺴﺒﺖ ﻧﻤﻮﺩ ﮐﻪ ﻫﻤﻪ ﻧﺴﺒﺖ ﻫﺎ ﻣﻨﻘﻄﻊ ﺍﺳﺖ ﺍﺯ ﺳﺎﺣﺖ ﻗﺪﺱ‬
‫ﺧﺪﺍﻡ ﺩﺭﮔﻪ ﺍﻭ ﺳﻠﻄﻨﺖ‬
‫ﺳﻠﻄﻨﺖ ﺍﻭ‪ .‬ﻭ ﺍﮔﺮ ﺧﻮﺏ ﻣﻼﺣﻈﻪ ﺷﻮﺩ ّ‬
‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺑﺮ ﻫﻤﻪ ﻣﺨﻠﻮﻗﺎﺕ ﻭ ﻣﻮﺟﻮﺩﺍﺕ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ‬
‫‪١٣٢‬‬ ‫ﻣﻰ ﺷﻮﺩ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻳﮏ ﻣﻌﻨﻰ ﺍﺯ ﺳﻠﻄﻨﺖ ﺑﺎﻃﻨﻰ ﮐﻪ ﻧﻈﺮ‬
‫ﻗﺎﺑﻠﻴﺖ ﻧﺎﺱ ﺫﮐﺮ ﺷﺪ‪ .‬ﻭ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﻧﻘﻄﻪ‬
‫ّ‬ ‫ﺑﻪ ﺍﺳﺘﻌﺪﺍﺩ ﻭ‬
‫ﻭﺟﻮﺩ ﻭ ﻃﻠﻌﺖ ﻣﺤﻤﻮﺩ ﺳﻠﻄﻨﺖ ﻫﺎﺳﺖ ﮐﻪ ﺍﻳﻦ ﻣﻈﻠﻮﻡ ﻗﺎﺩﺭ ﺑﺮ‬
‫ﻓﺴﺒﺤﺎﻥ ﺍ‪ِ‬‬
‫َ‬ ‫ﺍﻇﻬﺎﺭ ﺁﻥ ﺭﺗﺒﻪ ﻧﻴﺴﺖ ﻭ ﺧﻠﻖ ﻻﻳﻖ ﺍﺩﺭﺍﮎ ﺁﻥ ﻧﻪ‪ُ َ .‬‬
‫ﻳﺬﮐﺮﻭﻥ‪ .‬ﺳﺆﺍﻟﻰ ‪١٣٣‬‬
‫ﻋﻤﺎ ُﻫﻢ َ ُ ُ َ‬
‫ﺗﻌﺎﻟﻰ َ ّ‬ ‫ﺍﻟﻌﺒﺎﺩ ِﻓﻰ َ َ َ ِ ِ‬
‫ﺳﻠﻄﻨﺘﻪ َﻭ َ َ‬ ‫ﻳﺼﻒ ِ ُ‬‫ﻋﻤﺎ َ ِ ُ‬
‫َ ّ‬
‫ﻣﻰ ﻧﻤﺎﺋﻴﻢ ﺍﺯ ﺁﻥ ﺟﻨﺎﺏ ﮐﻪ ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻠﻄﻨﺖ‪ ،‬ﺣﮑﻢ ﻇﺎﻫﺮ ﻭ‬
 ‫ﺹ ‪۸۲‬‬
‫ﻏﻠﺒﻪ ﻭ ﺍﻗﺘﺪﺍﺭ ﻇﺎﻫﺮ ﻣﻠﮑﻰ ﺑﺎﺷﺪ ﮐﻪ ﻫﻤﻪ ﻧﺎﺱ ﻣﻘﻬﻮﺭ ﺷﻮﻧﺪ ﻭ‬
‫ﻣﻌﺰﺯ ﻭ‬
‫ﺑﻪ ﻇﺎﻫﺮ ﻣﻄﻴﻊ ﻭ ﻣﻨﻘﺎﺩ ﮔﺮﺩﻧﺪ ﺗﺎ ﺩﻭﺳﺘﺎﻥ ﻣﺴﺘﺮﻳﺢ ﻭ ّ‬
‫ﺍﻟﻌﺰﻩ ﮐﻪ‬
‫ﺭﺏ ّ‬ ‫ﺣﻖ ّ‬
‫ﺩﺷﻤﻨﺎﻥ ﻣﺨﺬﻭﻝ ﻭ ﻣﻨﮑﻮﺏ ﺷﻮﻧﺪ‪ ،‬ﭘﺲ ﺩﺭ ّ‬
‫ﻣﺴﻠﻤﴼ ﺳﻠﻄﻨﺖ ﺑﻪ ﺍﺳﻢ ﺍﻭﺳﺖ ﻭ ﺟﻤﻴﻊ ﺑﻪ ﻋﻈﻤﺖ ﻭ ﺷﻮﮐﺖ ﺍﻭ‬
‫ّ‬
‫ﻣﻌﺘﺮﻓﻨﺪ ﺍﻳﻦ ﻧﻮﻉ ﺍﺯ ﺳﻠﻄﻨﺖ ﺻﺎﺩﻕ ﻧﻤﻰ ﺁﻳﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﺸﺎﻫﺪﻩ‬
‫ﺗﺼﺮﻑ ﺩﺷﻤﻨﺎﻥ ﺍﻭﺳﺖ ﻭ ﺟﻤﻴﻊ ﺑﺮ‬
‫ّ‬ ‫ﻣﻰ ﻧﻤﺎﺋﻰ ﮐﻪ ﺍﮐﺜﺮ ﺍﺭﺽ ﺩﺭ‬
‫ﺧﻼﻑ ﺭﺿﺎﻯ ﺍﻭ ﺣﺮﮐﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﻤﻪ ﮐﺎﻓﺮ ﻭ ﻣﻌﺮﺽ ﻭ‬
‫ﻣﺪﺑﺮﻧﺪ ﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﺁﻥ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ ﻭ ﻣﻘﺒﻞ ﻭ ﻓﺎﻋﻞ ﺍﻧﺪ ﺁﻧﭽﻪ ﺭﺍ‬
‫ﻧﻬﻰ ﻧﻤﻮﺩﻩ ﻭ ﺩﻭﺳﺘﺎﻥ ﺍﻭ ﻫﻤﻴﺸﻪ ﺩﺭ ﺩﺳﺖ ﺩﺷﻤﻨﺎﻥ ﻣﺒﺘﻼ ﻭ‬
‫ﺍﻟﺸﻤﺲ ﻭﺍﺿﺢ ﺍﺳﺖ‪.‬‬
‫ﻣﻘﻬﻮﺭﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺍﻇﻬﺮ ﻣﻦ ّ‬
‫ﺣﻖ ﻭ‬
‫ﭘﺲ ﺑﺪﺍﻥ ﺍﻯ ﺳﺎﺋﻞ ﻃﺎﻟﺐ ﮐﻪ ﻫﺮﮔﺰ ﺳﻠﻄﻨﺖ ﻇﺎﻫﺮﻩ ﻧﺰﺩ ّ‬ ‫‪١٣٤‬‬
‫ﺍﻭﻟﻴﺎﻯ ﺍﻭ ﻣﻌﺘﺒﺮ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺍﮔﺮ ﻣﻘﺼﻮﺩ‬
‫ﺍﺯ ﻏﻠﺒﻪ ﻭ ﻗﺪﺭﺕ‪ ،‬ﻗﺪﺭﺕ ﻭ ﻏﻠﺒﻪ ﻇﺎﻫﺮﻯ ﺑﺎﺷﺪ ﮐﺎﺭ ﺑﺴﻴﺎﺭ ﺑﺮ ﺁﻥ‬
‫ﻟﻬﻢ‬
‫ﺟﻨﺪﻧﺎ َ ُ ُ‬ ‫ﺟﻨﺎﺏ ﺳﺨﺖ ﻣﻰ ﺷﻮﺩ‪ .‬ﻣﺜﻞ ﺁﻧﮑﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ٕ ‪‬‬
‫ﺍﻥ ُ َ‬
‫‪" :‬‬

‫ﻳﺮﻳﺪﻭﻥ َﺍﻥ ُ ِ‬
‫ﻳﻄﻔﺌﻮﺍ‬ ‫َ ُِ َ‬
‫ﺍﻟﻐﺎﻟﺒﻮﻥ‪ ١ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ ُ ُ " :‬‬
‫ﺍﻥ‬
‫ﻳﺄﺑﻰ ﺍ‪ّ ٕ ُ‬ﺍﻻ َ ْ‬ ‫ﻧﻮﺭﺍ‪َ ِ ِ‬ﺑﺎ َ ِ ِ‬
‫ﻓﻮﺍﻫﻬﻢ ﻭ َ َ‬ ‫ُ َ‬
‫ﻓﻮﻕ‬ ‫ِ ُ‬
‫ﺍﻟﻐﺎﻟﺐ َ َ‬ ‫ُِ َ‬
‫ﺍﻟﮑﺎﻓﺮﻭﻥ‪ ٢ ".‬ﻭ ﺩﻳﮕﺮ‪" :‬ﻫﻮ‬ ‫ﮐﺮﻩ‬
‫ﻧﻮﺭﻩ ﻭﻟﻮ َ ِ َ‬ ‫ُِ ‪‬‬
‫ﻳﺘﻢ ُ َ ُ‬
‫‪ُ ١٣٥‬ﮐ ‪‬ﻞ َﺷﻲء‪ ".‬ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺍﮐﺜﺮﻯ ﺍﺯ ﻓﺮﻗﺎﻥ ﺻﺮﻳﺢ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ‬
‫ْ‬
‫ﻣﻔﺮﻯ ﺑﺮﺍﻯ ﺍﻳﺸﺎﻥ ﻧﻤﻰ ﻣﺎﻧﺪ‬
‫ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺑﺎﺷﺪ ﮐﻪ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﻣﻰ ﮔﻮﻳﻨﺪ ّ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺗﻮﺑﻪ‪ ،‬ﺁﻳﻪ ‪٣٢‬‬ ‫ﺻﺎﻓﺎﺕ‪ ،‬ﺁﻳﻪ ‪١٧٣‬‬
‫ّ‬ ‫‪ -١‬ﺳﻮﺭﻩ‬
 ‫ﺹ ‪۸۳‬‬
‫ﺍﺯﻟﻴﻪ ﺭﺍ ﻧﻤﺎﻳﻨﺪ‪.‬‬
‫ﻗﺪﺳﻴﻪ ﻭ ﺍﺷﺎﺭﺍﺕ ّ‬
‫ّ‬ ‫ﻣﮕﺮ ﺍﻧﮑﺎﺭ ﺟﻤﻴﻊ ﺍﻳﻦ ﮐﻠﻤﺎﺕ‬
‫ﺯﻳﺮﺍ ﮐﻪ ُﺟﻨﺪﻯ ﺍﺯ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻰ ﺍﻋﻠﻰ ﺩﺭ ﺍﺭﺽ ﻧﺒﻮﺩﻩ ﮐﻪ ﺍﻗﺮﺏ‬
‫ﺍﻟﻰ ﺍ‪ ‬ﺑﺎﺷﺪ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺑﺮ ﺭﻭﻯ ﺍﺭﺽ ﻣﺜﻠﻰ ﻭ ﺷﺒﻬﻰ‬
‫ﻣﺜﻠﻪ ﻓﻰ ُ ِ‬
‫ﺍﻟﻤﻠﮏ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺷﻨﻴﺪﻳﺪ‬ ‫ﻳﮑﻦ ُ ُ‬
‫ﻟﻮﻻﻩ َﻟﻢ ُ‬
‫ﻧﺪﺍﺷﺖ‪ُ َ .‬‬
‫ﺍﻟﻘﻮﻡ ‪َ ِ ‬‬
‫ﺍﻟﻈﺎﻟﻤﻴﻦ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺑﺮ‬ ‫ﻋﻠﻰ َ ِ‬
‫ﻟﻌﻨﺔ ﺍ‪َ َ ِ‬‬
‫ﮐﻪ ﭼﻪ ﻭﺍﻗﻊ ﺷﺪ‪َ .‬ﺍﻻ َ ُ‬
‫ﺣﻖ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ ﻭ‬
‫‪ ١٣٦‬ﺣﺴﺐ ﻇﺎﻫﺮ ﺗﻔﺴﻴﺮ ﮐﻨﻴﺪ ﺍﻳﻦ ﺁﻳﻪ ﻫﻴﭻ ﺩﺭ ّ‬
‫ﺟﻨﻮﺩ ﺍﻭ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺻﺎﺩﻕ ﻧﻤﻰ ﺁﻳﺪ ﭼﻪ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﮐﻪ‬
‫ﻣﻐﻠﻮﺑﻴﺖ‬
‫ّ‬ ‫ﺟﻨﺪﻳﺘﺶ ﻣﺜﻞ ﺷﻤﺲ ﻻﺋﺢ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﺩﺭ ﻧﻬﺎﻳﺖ‬
‫ّ‬
‫ﻃﻒ ﮐﺄﺱ ﺷﻬﺎﺩﺕ ﺭﺍ ﻧﻮﺷﻴﺪﻧﺪ‪ .‬ﻭ‬
‫ﻣﻈﻠﻮﻣﻴﺖ ﺩﺭ ﺍﺭﺽ ّ‬
‫ّ‬ ‫ﻭ‬
‫ﻳﺮﻳﺪﻭﻥ َﺍﻥ ُ ِ‬
‫ﻳﻄﻔﺌﻮﺍ‬ ‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ُ ُ َ‬
‫‪" :‬‬

‫ﻧﻮﺭﻩ ﻭﻟﻮ‬ ‫ﻳﺄﺑﻰ ﺍ‪ّ ٕ ُ‬ﺍﻻ َﺍﻥ ُ ِ ‪‬‬

‫ﻳﺘﻢ ُ َ ُ‬ ‫ﻧﻮﺭﺍ‪ِ ِ َ َ ِ ِ‬‬
‫ﺑﺎﻓﻮﺍﻫﻬﻢ ﻭ َ َ‬ ‫ُ َ‬
‫ُِ َ‬
‫ﺍﻟﮑﺎﻓﺮﻭﻥ‪ ١" ،‬ﺍﮔﺮ ﺑﺮ ﻇﺎﻫﺮ ﻣﻠﮑﻰ ﺗﻔﺴﻴﺮ ﺷﻮﺩ ﻫﺮﮔﺰ ﻣﻮﺍﻓﻖ‬ ‫ﮐﺮﻩ‬
‫َِ َ‬
‫ﻧﻴﺎﻳﺪ ﺯﻳﺮﺍ ﮐﻪ ﻫﻤﻴﺸﻪ ﺍﻧﻮﺍﺭ ﺍﻟﻬﻰ ﺭﺍ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺍﻃﻔﺎء‬
‫ﻧﻤﻮﺩﻧﺪ ﻭ ﺳﺮﺍﺝ ﻫﺎﻯ ﺻﻤﺪﺍﻧﻰ ﺭﺍ ﺧﺎﻣﻮﺵ ﮐﺮﺩﻧﺪ‪ .‬ﻣﻊ ﺫﻟﮏ ﻏﻠﺒﻪ‬
‫ﺍﺯ ﮐﺠﺎ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻭ ﻣﻨﻊ ﺩﺭ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ" :‬ﻭ‬
‫ﻧﻮﺭﻩ " ‪ ٢‬ﭼﻪ ﻣﻌﻨﻰ ﺩﺍﺭﺩ؟ ﭼﻨﺎﻧﭽﻪ ﻣﻼﺣﻈﻪ ﺷﺪ‬ ‫ﻳﺄﺑﻰ ﺍ‪ّ ٕ ُ‬ﺍﻻ َﺍﻥ ُ ِ ‪‬‬
‫ﻳﺘﻢ ُ َ‬ ‫َ َ‬
‫ﻣﺤﻞ ﺍﻣﻨﻰ ﻧﻴﺎﺳﻮﺩﻧﺪ ﻭ ﺷﺮﺑﺖ‬
‫ّ‬ ‫ﺟﻤﻴﻊ ﺍﻧﻮﺍﺭ ﺍﺯ ﺩﺳﺖ ﻣﺸﺮﮐﻴﻦ ﺩﺭ‬
‫ﻣﻈﻠﻮﻣﻴﺖ ﺍﻳﻦ ﺍﻧﻮﺍﺭ ﺑﻪ ﻗﺴﻤﻰ ﺑﻮﺩ ﮐﻪ ﻫﺮ‬
‫ّ‬ ‫ﺭﺍﺣﺘﻰ ﻧﻴﺎﺷﺎﻣﻴﺪﻧﺪ‪ .‬ﻭ‬
‫ﻧﻔﺴﻰ ﺑﺮ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﻭﺍﺭﺩ ﻣﻰ ﺁﻭﺭﺩ ﺁﻧﭽﻪ ﺭﺍ ﺍﺭﺍﺩﻩ ﻣﻰ ﻧﻤﻮﺩ‬
‫‪ ١‬ﻭ ‪ - ٢‬ﺳﻮﺭﻩ ﺗﻮﺑﻪ‪ ،‬ﺁﻳﻪ ‪٣٢‬‬
 ‫ﺹ ‪۸۴‬‬
‫ﭼﻨﺎﻧﭽﻪ ﻫﻤﻪ ﺭﺍ ﺍﺣﺼﺎء ﻭ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻣﻊ ﺫﻟﮏ ﭼﮕﻮﻧﻪ ﺍﻳﻦ‬
‫ﻋﺰ‬
‫ﻣﺮﺩﻡ ﺍﺯ ﻋﻬﺪﻩ ﻣﻌﺎﻧﻰ ﻭ ﺑﻴﺎﻥ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ ﻭ ﺁﻳﺎﺕ ّ‬
‫ﺻﻤﺪﺍﻧﻰ ﺑﺮ ﻣﻰ ﺁﻳﻨﺪ؟ ﺑﺎﺭﻯ‪ ،‬ﻣﻘﺼﻮﺩ ﻧﻪ ﭼﻨﺎﻥ ﺍﺳﺖ ﮐﻪ ﺍﺩﺭﺍﮎ‬ ‫‪١٣٧‬‬
‫ﻧﻤﻮﺩﻧﺪ ﺑﻠﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻏﻠﺒﻪ ﻭ ﻗﺪﺭﺕ ﻭ ﺍﺣﺎﻃﻪ ﻣﻘﺎﻣﻰ ﺩﻳﮕﺮ ﻭ‬
‫ﺗﺮﺷﺤﺎﺕ ﺩﻡ ﺁﻥ‬
‫ﻣﺜﻼ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﻏﻠﺒﻪ ّ‬
‫ً‬ ‫ﺍﻣﺮﻯ ﺩﻳﮕﺮ ﺍﺳﺖ‪.‬‬
‫ﺗﺮﺷﺢ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﺷﺮﺍﻓﺖ ﻭ ﻏﻠﺒﻪ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺭﺍ ﮐﻪ ﺑﺮ ﺗﺮﺍﺏ ّ‬
‫ﺗﺼﺮﻑ ﺩﺭ ﺍﺟﺴﺎﺩ ﻭ ﺍﺭﻭﺍﺡ ﻧﺎﺱ‬
‫ّ‬ ‫ﺩﻡ‪ ،‬ﺗﺮﺍﺏ ﭼﮕﻮﻧﻪ ﻏﻠﺒﻪ ﻭ‬
‫ﺫﺭﻩ ﺍﻯ ﺍﺯ ﺁﻥ‬
‫ﻓﺮﻣﻮﺩﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻫﺮ ﻧﻔﺴﻰ ﺑﺮﺍﻯ ﺍﺳﺘﺸﻔﺎء ﺑﻪ ّ‬
‫ﻣﺮﺯﻭﻕ ﺷﺪ ﺷﻔﺎ ﻳﺎﻓﺖ ﻭ ﻫﺮ ﻭﺟﻮﺩ ﮐﻪ ﺑﺮﺍﻯ ﺣﻔﻆ ﻣﺎﻝ ﻗﺪﺭﻯ ﺍﺯ‬
‫ﻣﻘﺪﺱ ﺭﺍ ﺑﻪ ﻳﻘﻴﻦ ﮐﺎﻣﻞ ﻭ ﻣﻌﺮﻓﺖ ﺛﺎﺑﺘﻪ ﺭﺍﺳﺨﻪ ﺩﺭ‬
‫ﺁﻥ ﺗﺮﺍﺏ ّ‬
‫ﺑﻴﺖ ﻧﮕﺎﻩ ﺩﺍﺷﺖ ﺟﻤﻴﻊ ﻣﺎﻟﺶ ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﺮﺍﺗﺐ‬
‫ﺑﺎﻃﻨﻴﻪ ﺭﺍ ﺫﮐﺮ ﻧﻤﺎﻳﻢ‬
‫ّ‬ ‫ﺗﺄﺛﻴﺮﺍﺕ ﺁﻥ ﺍﺳﺖ ﺩﺭ ﻇﺎﻫﺮ ﻭ ﺍﮔﺮ ﺗﺄﺛﻴﺮﺍﺕ‬
‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺩﻳﻦ ﺧﺪﺍ‬
‫ﺍﻟﺒﺘﻪ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ ﺗﺮﺍﺏ ﺭﺍ ّ‬
‫ّ‬
‫ﺑﺎﻟﻤﺮﻩ ﺧﺎﺭﺝ ﮔﺸﺘﻪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻼﺣﻈﻪ ﻧﻤﺎ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺑﻪ ﻧﻬﺎﻳﺖ‬
‫ّ‬ ‫‪١٣٨‬‬
‫ﺫﻟﺖ ﺁﻥ ﺣﻀﺮﺕ ﺷﻬﻴﺪ ﺷﺪ ﻭ ﺍﺣﺪﻯ ﻧﺒﻮﺩ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺩﺭ‬
‫ّ‬
‫ﻇﺎﻫﺮ ﻧﺼﺮﺕ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﻏﺴﻞ ﺩﻫﺪ ﻭ ﮐﻔﻦ ﻧﻤﺎﻳﺪ ﻣﻊ ﺫﻟﮏ ﺣﺎﻝ‬
‫ﺷﺪ ﺭﺣﺎﻝ‬
‫ﭼﮕﻮﻧﻪ ﺍﺯ ﺍﻃﺮﺍﻑ ﻭ ﺍﮐﻨﺎﻑ ﺑﻼﺩ ﭼﻘﺪﺭ ﺍﺯ ﻣﺮﺩﻡ ﮐﻪ ّ‬
‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺑﺮﺍﻯ ﺣﻀﻮﺭ ﺩﺭ ﺁﻥ ﺍﺭﺽ ﮐﻪ ﺳﺮ ﺑﺮ ﺁﻥ ﺁﺳﺘﺎﻥ ﺑﻤﺎﻟﻨﺪ‪.‬‬
‫ﺭﺑﺎﻧﻰ‪ .‬ﻭ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﻏﻠﺒﻪ ﻭ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﻭ ﺷﻮﮐﺖ ﻭ ﻋﻈﻤﺖ ّ‬ ‫‪١٣٩‬‬
‫ﺗﺼﻮﺭ ﻧﻨﻤﺎﺋﻰ ﮐﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﺑﻌﺪ ﺍﺯ ﺷﻬﺎﺩﺕ ﺁﻥ ﺣﻀﺮﺕ‬
‫ّ‬ ‫ﻫﻤﭽﻪ‬
 ‫ﺹ ‪۸۵‬‬
‫ﻣﺘﺮﺗﺐ ﺍﺳﺖ ﺯﻳﺮﺍ ﮐﻪ‬
‫ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﭼﻪ ﺛﻤﺮﻯ ﺑﺮﺍﻯ ﺁﻥ ﺣﻀﺮﺕ ّ‬
‫ﺁﻥ ﺣﻀﺮﺕ ﻫﻤﻴﺸﻪ ﺣﻲ ﺍﺳﺖ ﺑﻪ ﺣﻴﺎﺕ ﺍﻟﻬﻰ ﻭ ﺩﺭ ﺭﻓﺮﻑ ﺍﻣﺘﻨﺎﻉ‬
‫ّ‬
‫ﻗﺮﺏ ﻭ ﺳﺪﺭﻩ ﺍﺭﺗﻔﺎﻉ ﻭﺻﻞ ﺳﺎﮐﻦ‪ .‬ﻭ ﺍﻳﻦ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﺩﺭ‬
‫ﮐﻞ ﻗﺎﺋﻢ ﺍﻧﺪ‪ ،‬ﻳﻌﻨﻰ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻭ ﻧﻔﺲ ﻭ ﺭﻭﺡ ﻫﻤﻪ‬
‫ﻣﻘﺎﻡ ﺍﻧﻔﺎﻕ ّ‬
‫ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺩﻭﺳﺖ ﺍﻧﻔﺎﻕ ﻧﻤﻮﺩﻩ ﻭ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﻴﭻ ﺭﺗﺒﻪ ﺍﻯ‬
‫ﺍﺣﺐ ﺍﺯ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻴﺴﺖ‪ .‬ﻋﺎﺷﻘﺎﻥ ﺟﺰ ﺭﺿﺎﻯ ﻣﻌﺸﻮﻕ‬
‫ّ‬ ‫ﻧﺰﺩﺷﺎﻥ‬
‫‪١٤٠‬‬ ‫ﻣﻄﻠﺒﻰ ﻧﺪﺍﺭﻧﺪ ﻭ ﺟﺰ ﻟﻘﺎﻯ ﻣﺤﺒﻮﺏ ﻣﻨﻈﻮﺭﻯ ﻧﺠﻮﻳﻨﺪ‪ .‬ﺩﻳﮕﺮ ﺍﮔﺮ‬
‫ﺑﺨﻮﺍﻫﻢ ﺭﺷﺤﻰ ﺍﺯ ﺍﺳﺮﺍﺭ ﺷﻬﺎﺩﺕ ﻭ ﺛﻤﺮﻫﺎﻯ ﺁﻥ ﺭﺍ ﺫﮐﺮ ﻧﻤﺎﻳﻢ‬
‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺍﻟﻮﺍﺡ ﮐﻔﺎﻳﺖ ﻧﮑﻨﺪ ﻭ ﺑﻪ ﺍﻧﺘﻬﺎ ﻧﺮﺳﺎﻧﺪ‪ .‬ﺍﻧﺸﺎءﺍ‪‬‬
‫ّ‬
‫ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﮐﻪ ﻧﺴﻴﻢ ﺭﺣﻤﺘﻰ ﺑﻮﺯﺩ ﻭ ﺷﺠﺮﻩ ﻭﺟﻮﺩ ﺍﺯ ﺭﺑﻴﻊ ﺍﻟﻬﻰ‬
‫ﺭﺑﺎﻧﻰ ﭘﻰ ﺑﺮﻳﻢ ﻭ ﺑﻪ‬
‫ﺧﻠﻌﺖ ﺟﺪﻳﺪ ﭘﻮﺷﺪ ﺗﺎ ﺑﻪ ﺍﺳﺮﺍﺭ ﺣﮑﻤﺖ ّ‬
‫ﮐﻞ ﺷﻰء ﺑﻰ ﻧﻴﺎﺯ ﮔﺮﺩﻳﻢ‪ .‬ﺗﺎ ﺣﺎﻝ ﻧﻔﺴﻰ‬
‫ﻋﻨﺎﻳﺖ ﺍﻭ ﺍﺯ ﻋﺮﻓﺎﻥ ّ‬
‫ﻣﺸﻬﻮﺩ ﻧﮕﺸﺖ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﻓﺎﺋﺰ ﺁﻳﺪ ﻣﮕﺮ ﻣﻌﺪﻭﺩﻯ ﻗﻠﻴﻞ ﮐﻪ‬
‫ﻫﻴﭻ ﻣﻌﺮﻭﻑ ﻧﻴﺴﺘﻨﺪ ﺗﺎ ﺑﻌﺪ ﻗﻀﺎﻯ ﺍﻟﻬﻰ ﭼﻪ ﺍﻗﺘﻀﺎ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ‬

‫ﻟﮑﻢ ِﻣﻦ َ ِ‬
‫ﺑﺪﺍﺋﻊ‬ ‫ﻧﺬﮐﺮ َ ُ‬ ‫ﺧﻠﻒ ﺳﺮﺍﺩﻕ ﺍﻣﻀﺎ ﭼﻪ ﻇﺎﻫﺮ ﺷﻮﺩ‪َ ِ َ .‬‬
‫ﮐﺬﻟﮏ َ ُ ُ‬
‫ﻟﻌﻠﮑﻢ ِﺑﻤﻮﺍﻗﻊ‬ ‫ﻧﻐﻤﺎﺕ ِ‬
‫ﺍﻟﻔﺮﺩﻭﺱ َ َ ‪ُ ‬‬
‫ِ‬ ‫ﻋﻠﻴﮑﻢ ﻣﻦ َ َ ِ‬
‫ﺍﻣﺮﺍ‪َ ‬ﻭ ُﻧﻠﻘﻰ َ َ ُ‬
‫ﺗﺮﺯﻗﻮﻥ‪ .‬ﭘﺲ ﺑﻪ ﻳﻘﻴﻦ ﺑﺎﻳﺪ‬ ‫ﺛﻤﺮﺍﺕ ِ ِ‬
‫ﺍﻟﻌﻠﻢ ُ َ ُ َ‬ ‫ﺗﺼﻠﻮﻥ ﻭ ِﻣﻦ َ َ ِ‬
‫ﺍﻟﻌﻠﻢ َ ِ ُ َ‬
‫ِ ِ‬
‫ﺩﺍﻧﺴﺖ ﮐﻪ ﺍﻳﻦ ﺷﻤﻮﺱ ﻋﻈﻤﺖ ﺍﮔﺮ ﭼﻪ ﺑﺮ ﻧﻘﻄﻪ ﺗﺮﺍﺏ ﺟﺎﻟﺲ‬
‫ﺑﺎﺷﻨﺪ ﺑﺮ ﻋﺮﺵ ﺍﻋﻈﻢ ﺳﺎﮐﻦ ﺍﻧﺪ ﻭ ﺍﮔﺮ ﻓﻠﺴﻰ ﻧﺰﺩﺷﺎﻥ ﻣﻮﺟﻮﺩ‬
‫ﻧﺒﺎﺷﺪ ﺑﺮ ﺭﻓﺮﻑ ﻏﻨﺎ ﻃﺎﺋﺮﺍﻧﺪ ﻭ ﺩﺭ ﺣﻴﻨﻰ ﮐﻪ ﺩﺭ ﺩﺳﺖ‬
 ‫ﺹ ‪۸۶‬‬
‫ﺩﺷﻤﻨﺎﻥ ﻣﺒﺘﻼﻳﻨﺪ ﺑﺮ ﻳﻤﻴﻦ ﻗﺪﺭﺕ ﻭ ﻏﻠﺒﻪ ﺳﺎﮐﻦ ﻭ ﺩﺭ ﮐﻤﺎﻝ‬
‫ﻣﺘﮑﺄ ﻭ ﺩﺭ‬
‫ﻋﺰﺕ ﺻﻤﺪﺍﻧﻰ ﺟﺎﻟﺲ ﻭ ّ‬
‫ﺫﻟﺖ ﻇﺎﻫﺮﻩ ﺑﺮ ﻋﺮﺵ ّ‬
‫ّ‬
‫‪ ١٤١‬ﻧﻬﺎﻳﺖ ﻋﺠﺰ ﻇﺎﻫﺮﻯ ﺑﺮ ﮐﺮﺳﻲ ﺳﻠﻄﻨﺖ ﻭ ﺍﻗﺘﺪﺍﺭ ﻗﺎﺋﻢ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬
‫ّ‬
‫ﮐﻪ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﺭﻭﺯﻯ ﺑﺮ ﮐﺮﺳﻲ ﺟﺎﻟﺲ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻧﻐﻤﺎﺕ‬
‫ّ‬
‫ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺑﻴﺎﻧﺎﺗﻰ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﻯ‬
‫ﺳﺪ ﺟﻮﻉ ﻣﻰ ﻧﻤﺎﻳﻢ‬
‫ﻣﺮﺩﻡ‪ ،‬ﻏﺬﺍﻯ ﻣﻦ ﺍﺯ ﮔﻴﺎﻩ ﺍﺭﺽ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺁﻥ ّ‬
‫ﻭ ﻓﺮﺍﺵ ﻣﻦ ﺳﻄﺢ ﺯﻣﻴﻦ ﺍﺳﺖ ﻭ ﺳﺮﺍﺝ ﻣﻦ ﺩﺭ ﺷﺐ ﻫﺎ ﺭﻭﺷﻨﻰ‬
‫ﻣﺎﻩ ﺍﺳﺖ ﻭ ﻣﺮﮐﻮﺏ ﻣﻦ ﭘﺎﻫﺎﻯ ﻣﻨﺴﺖ ﻭ ﮐﻴﺴﺖ ﺍﺯ ﻣﻦ ﻏﻨﻰ ﺗﺮ‬
‫ﺑﺮ ﺭﻭﻯ ﺯﻣﻴﻦ ؟ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺻﺪ ﻫﺰﺍﺭ ﻏﻨﺎ ﻃﺎﺋﻒ ﺣﻮﻝ ﺍﻳﻦ‬
‫ﺫﻟﺖ‪ .‬ﺍﮔﺮ ﺑﻪ‬
‫ﻋﺰﺕ ﻃﺎﻟﺐ ﺍﻳﻦ ّ‬
‫ﻓﻘﺮ ﺍﺳﺖ ﻭ ﺻﺪ ﻫﺰﺍﺭ ﻣﻠﮑﻮﺕ ّ‬
‫ﺭﺷﺤﻰ ﺍﺯ ﺑﺤﺮ ﺍﻳﻦ ﻣﻌﺎﻧﻰ ﻓﺎﺋﺰ ﺷﻮﻯ ﺍﺯ ﻋﺎﻟﻢ ﻣﻠﮏ ﻭ ﻫﺴﺘﻰ‬
‫ﺑﻬﺎﺝ ﺟﺎﻥ ﺑﺎﺯﻯ‪ .‬ﻭ‬
‫ﺩﺭ ﮔﺬﺭﻯ ﻭ ﭼﻮﻥ ﻃﻴﺮ ﻧﺎﺭ ﺩﺭ ﺣﻮﻝ ﺳﺮﺍﺝ ّ‬ ‫‪١٤٢‬‬
‫ﻣﺜﻞ ﺍﻳﻦ ﺍﺯ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﺫﮐﺮ ﺷﺪﻩ ﮐﻪ ﺭﻭﺯﻯ ﺷﺨﺼﻰ ﺍﺯ‬
‫ﺍﺻﺤﺎﺏ ﺩﺭ ﺧﺪﻣﺖ ﺁﻥ ﺣﻀﺮﺕ ﺷﮑﺎﻳﺖ ﺍﺯ ﻓﻘﺮ ﻧﻤﻮﺩ‪ .‬ﺁﻥ ﺟﻤﺎﻝ‬
‫ﻻ ﻳﺰﺍﻟﻰ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺗﻮ ﻏﻨﻰ ﻫﺴﺘﻰ ﻭ ﺍﺯ ﺷﺮﺍﺏ ﻏﻨﺎ ﺁﺷﺎﻣﻴﺪﻩ ﺍﻯ‪.‬‬
‫ﻣﺘﺤﻴﺮ ﺷﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﻏﻨﻲ ﻫﺴﺘﻢ‬
‫ّ‬ ‫ﺁﻥ ﻓﻘﻴﺮ ﺍﺯ ﺑﻴﺎﻥ ﻃﻠﻌﺖ ﻣﻨﻴﺮ‬
‫ّ‬
‫ﻣﺤﺒﺖ ﻣﺎ ﺭﺍ‬
‫ّ‬ ‫ﮐﻪ ﺑﻪ ﻓﻠﺴﻰ ﻣﺤﺘﺎﺟﻢ؟ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ‬
‫ﻧﺪﺍﺭﻯ؟ ﻋﺮﺽ ﻧﻤﻮﺩ‪ :‬ﺑﻠﻰ‪ ،‬ﻳﺎ ﺍﺑﻦ ﺭﺳﻮﻝ ﺍ‪ .‬ﻓﺮﻣﻮﺩ‪ :‬ﺁﻳﺎ ﺑﻪ ﻫﺰﺍﺭ‬
‫ﺩﻳﻨﺎﺭ ﺍﻳﻦ ﺭﺍ ﻣﺒﺎﻳﻌﻪ ﻣﻰ ﻧﻤﺎﺋﻰ؟ ﻋﺮﺽ ﻧﻤﻮﺩ ﮐﻪ ﺑﻪ ﺟﻤﻴﻊ ﺩﻧﻴﺎ ﻭ‬
‫ﺁﻧﭽﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻧﻤﻰ ﺩﻫﻢ‪ .‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺁﻳﺎ ﻧﻔﺴﻰ ﮐﻪ ﭼﻨﻴﻦ‬
 ‫ﺹ ‪۸۷‬‬
‫ﭼﻴﺰﻯ ﻧﺰﺩ ﺍﻭ ﺑﺎﺷﺪ ﮐﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﻋﺎﻟﻢ ﻧﺪﻫﺪ ﭼﮕﻮﻧﻪ ﻓﻘﻴﺮ ﺍﺳﺖ؟‬
‫‪١٤٣‬‬ ‫ﻋﺰﺕ ﻭ ﺳﻠﻄﻨﺖ ﻭ ﻗﺪﺭﺕ ﻭ ﻣﺎﺩﻭﻥ‬
‫ﺫﻟﺖ ﻭ ّ‬
‫ﻭ ﺍﻳﻦ ﻓﻘﺮ ﻭ ﻏﻨﺎ ﻭ ّ‬
‫ﺁﻥ ﮐﻪ ﻧﺰﺩ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﻣﻌﺘﺒﺮ ﺍﺳﺖ ﺩﺭ ﺁﻥ ﺳﺎﺣﺖ ﻣﺬﮐﻮﺭ‬
‫ﺍﻟﻔﻘﺮﺍء ٕ َﺍﻟﻰ‬
‫ﺍﻧﺘﻢ ُ َ َ ُ‬
‫ﺍﻟﻨﺎﺱ ُ ُ‬
‫ﺍﻳﻬﺎ ّ ُ‬
‫ﻧﻴﺴﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻳﺎ َ ‪َ ‬‬
‫ﻫﻮ َ ِ‬
‫ﺍﻟﻐﻨﻲ‪ ١ ".‬ﭘﺲ ﻣﻘﺼﻮﺩ ﺍﺯ ﻏﻨﺎ‪ ،‬ﻏﻨﺎﻯ ﺍﺯ ﻣﺎ ﺳﻮﻯ‬ ‫ﺍ‪ ‬ﻭ ﺍ‪َ ُ ُ‬‬
‫‪‬‬
‫‪١٤٤‬‬ ‫ﺍﺳﺖ ﻭ ﺍﺯ ﻓﻘﺮ‪ ،‬ﻓﻘﺮ ﺑﺎ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺭﻭﺯﻯ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ‬
‫ﺭﺍ ﻳﻬﻮﺩ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻧﺪ ﻭ ﺧﻮﺍﺳﺘﻨﺪ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺍﻗﺮﺍﺭ ﻓﺮﻣﺎﻳﺪ‬
‫ﺍﺩﻋﺎﻯ ﻣﺴﻴﺤﻰ ﻭ ﭘﻴﻐﻤﺒﺮﻯ ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺣﮑﻢ ﺑﺮ ﮐﻔﺮ ﺁﻥ‬
‫ﺑﺮ ﺍﻳﻨﮑﻪ ّ‬
‫ﺣﺪ ﻗﺘﻞ ﺑﺮ ﺍﻭ ﺟﺎﺭﻯ ﺳﺎﺯﻧﺪ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﻧﻤﺎﻳﻨﺪ ﻭ ّ‬
‫ﺧﻮﺭﺷﻴﺪ ﺳﻤﺎء ﻣﻌﺎﻧﻰ ﺭﺍ ﺩﺭ ﻣﺠﻠﺲ ﻓﻴﻼﻃﺲ ﻭ ﻗﻴﺎﻓﺎ ﮐﻪ ﺍﻋﻈﻢ‬
‫ﻋﻠﻤﺎﻯ ﺁﻥ ﻋﺼﺮ ﺑﻮﺩ ﺣﺎﺿﺮ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﺟﻤﻴﻊ ﻋﻠﻤﺎ ﺩﺭ ﺁﻥ ﻣﺤﻀﺮ‬
‫ﺣﻀﻮﺭ ﻫﻢ ﺭﺳﺎﻧﺪﻧﺪ ﻭ ﺟﻤﻊ ﮐﺜﻴﺮﻯ ﺑﺮﺍﻯ ﺗﻤﺎﺷﺎ ﻭ ﺍﺳﺘﻬﺰﺍء ﻭ‬
‫ﺍﺫﻳﺖ ﺁﻥ ﺣﻀﺮﺕ ﻣﺠﺘﻤﻊ ﺷﺪﻧﺪ‪ .‬ﻭ ﻫﺮﭼﻪ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ‬
‫ّ‬
‫ﺍﺳﺘﻔﺴﺎﺭ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺷﺎﻳﺪ ﺍﻗﺮﺍﺭ ﺑﺸﻨﻮﻧﺪ ﺣﻀﺮﺕ ﺳﮑﻮﺕ‬
‫ﻣﺘﻌﺮﺽ ﺟﻮﺍﺏ ﻧﺸﺪﻧﺪ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﻣﻠﻌﻮﻧﻰ‬
‫ّ‬ ‫ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﻫﻴﭻ‬
‫ﺑﺮﺧﺎﺳﺖ ﻭ ﺁﻣﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﻗﺴﻢ ﺩﺍﺩ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ‬
‫ﮐﻪ ﺁﻳﺎ ﺗﻮ ﻧﮕﻔﺘﻰ ﮐﻪ ﻣﻨﻢ ﻣﺴﻴﺢ ﺍ‪ ‬ﻭ ﻣﻨﻢ ﻣﻠﮏ ﺍﻟﻤﻠﻮﮎ ﻭ ﻣﻨﻢ‬
‫ﻣﺨﺮﺏ ﻳﻮﻡ ﺳﺒﺖ؟ ﺁﻥ ﺣﻀﺮﺕ ﺭﺃﺱ ﻣﺒﺎﺭﮎ‬
‫ّ‬ ‫ﺻﺎﺣﺐ ﮐﺘﺎﺏ ﻭ ﻣﻨﻢ‬
‫ﺟﻠﺲ‬ ‫ِ‬
‫ﺍﻻﻧﺴﺎﻥ َﻗﺪ َ َ َ‬
‫ﺍﺑﻦ ‪‬‬ ‫ﺭﺍ ﺑﻠﻨﺪ ﻧﻤﻮﺩﻩ ﻓﺮﻣﻮﺩﻧﺪ َﺍﻣﺎ َﺗﺮﻯ ‪‬‬
‫ﺑﺎﻥ ْ َ‬
‫‪" :‬‬

‫‪ -١‬ﺳﻮﺭﻩ ﻓﺎﻃﺮ‪ ،‬ﺁﻳﻪ ‪١٥‬‬

 ‫ﺹ ‪۸۸‬‬
‫ﺍﻟﻘﺪﺭﺓ َ ُ ّ ِ‬
‫ﻭﺍﻟﻘﻮﺓ؟"‪ ١‬ﻳﻌﻨﻰ ﺁﻳﺎ ﻧﻤﻰ ﺑﻴﻨﻰ ﮐﻪ ﭘﺴﺮ ﺍﻧﺴﺎﻥ‬ ‫ﻳﻤﻴﻦ ُ َ ِ‬
‫َﻋﻦ َ ِ‬
‫ﻗﻮﺕ ﺍﻟﻬﻰ ﺍﺳﺖ؟ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺑﺮ ﺣﺴﺐ‬
‫ﺟﺎﻟﺲ ﺑﺮ ﻳﻤﻴﻦ ﻗﺪﺭﺕ ﻭ ّ‬
‫ﻇﺎﻫﺮ ﻫﻴﭻ ﺍﺳﺒﺎﺏ ﻗﺪﺭﺕ ﻧﺰﺩ ﺁﻥ ﺣﻀﺮﺕ ﻣﻮﺟﻮﺩ ﻧﺒﻮﺩ ﻣﮕﺮ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ‬
‫ﮐﻞ ﻣﻦ ﻓﻰ ّ‬
‫ﺑﺎﻃﻨﻴﻪ ﮐﻪ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ ﺑﻮﺩ ّ‬
‫ّ‬ ‫ﻗﺪﺭﺕ‬
‫ﺍﻻﺭﺽ ﺭﺍ‪ .‬ﺩﻳﮕﺮ ﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻢ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﻗﻮﻝ ﺑﺮ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﭼﻪ ﻭﺍﺭﺩ ﺁﻣﺪ ﻭ ﭼﮕﻮﻧﻪ ﺑﻪ ﺍﻭ ﺳﻠﻮﮎ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺑﺎﻻﺧﺮﻩ‬
‫ﭼﻨﺎﻥ ﺩﺭ ﺻﺪﺩ ﺍﻳﺬﺍء ﻭ ﻗﺘﻞ ﺁﻥ ﺣﻀﺮﺕ ﺍﻓﺘﺎﺩﻧﺪ ﮐﻪ ﺑﻪ ﻓﻠﮏ‬
‫ﭼﻬﺎﺭﻡ ﻓﺮﺍﺭ ﻧﻤﻮﺩ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﻧﺠﻴﻞ ﻟﻮﻗﺎ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻪ‬ ‫‪١٤٥‬‬
‫ﺭﻭﺯﻯ ﺩﻳﮕﺮ ﺁﻥ ﺣﻀﺮﺕ ﺑﺮ ﻳﮑﻰ ﺍﺯ ﻳﻬﻮﺩ ﮔﺬﺷﺖ ﮐﻪ ﺑﻪ ﻣﺮﺽ‬
‫ﻓﻠﺞ ﻣﺒﺘﻼ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺑﺮ ﺳﺮﻳﺮ ﺍﻓﺘﺎﺩﻩ‪ .‬ﭼﻮﻥ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺩﻳﺪ‬
‫ﺑﻪ ﻗﺮﺍﺋﻦ ﺷﻨﺎﺧﺖ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻭ ﺍﺳﺘﻐﺎﺛﻪ ﻧﻤﻮﺩ ﻭ ﺁﻥ ﺣﻀﺮﺕ‬
‫ﺧﻄﺎﻳﺎﮎ‪ ٢ ".‬ﭼﻨﺪ ﻳﻬﻮﺩ‬
‫َ‬ ‫ﻣﻐﻔﻮﺭﺓ َ‬
‫ﻓﺈﻧﮏ َ ُ َ ٌ‬
‫ﺳﺮﻳﺮﮎ ‪َ ‬‬
‫ﻓﺮﻣﻮﺩﻧﺪ‪ُ " :‬ﻗﻢ َﻋﻦ َ ِ َ‬
‫ﮐﻪ ﺩﺭ ﺁﻥ ﻣﮑﺎﻥ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ ﮐﻪ " َﻫﻞ ُ ِ ُ‬
‫ﻳﻤﮑﻦ‬
‫ﺍﻟﻤﺴﻴﺢ‬
‫ﻓﺎﻟﺘﻔﺖ َ ُ‬ ‫ﻻﺣﺪ َﺍﻥ َ ِ َ‬
‫ﻳﻐﻔﺮ َ‬
‫ﺍﻟﺨﻄﺎﻳﺎ ٕ ّﺍﻻ ﺍ‪َ َ َ َ ٣ ".‬‬ ‫َ َ ٍ‬
‫ﻗﻢ َ ِ‬
‫ﻓﺎﺣﻤﻞ‬ ‫ﻟﻪ ُ ْ‬
‫ﺍﻗﻮﻝ َ ُ‬
‫ﺍﻥ َ ُ َ‬
‫ﺍﺳﻬﻞ َ ْ‬ ‫ﻭﻗﺎﻝ‪ّ َ " :‬‬
‫ﺍﻳﻤﺎ َ َ ُ‬ ‫ٕ َﺍﻟﻴﻬﻢ َ َ‬
‫ﺧﻄﺎﻳﺎﮎ ِ َ ْ َ‬
‫ﻟﺘﻌﻠﻤﻮﺍ‬ ‫َ‬ ‫ﻣﻐﻔﻮﺭﺓ َ‬
‫ﺍﻗﻮﻝ َﻟﻪ َ ْ ُ َ ٌ‬
‫ﺳﺮﻳﺮﮎ َﺍﻡ َ ُ‬
‫َ َ َ‬
‫ﺍﻻﺭﺽ‬
‫ﺍﻻﻧﺴﺎﻥ ُﺳﻠﻄﺎﻧﴼ َﻋﻠﻰ َ ِ‬
‫ﻻﺑﻦ ٕ‬
‫ِ‬ ‫ﺑﺎﻥ‬
‫َِ ‪‬‬
‫ﺍﻟﺨﻄﺎﻳﺎ" ﮐﻪ ﺗﺮﺟﻤﻪ ﺁﻥ ﺑﻪ ﻓﺎﺭﺳﻰ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﭼﻮﻥ ﺁﻥ‬ ‫ِ َ ِْ َِ‬
‫ﻟﻤﻐﻔﺮﺓ َ‬
‫ﺣﻀﺮﺕ ﺑﻪ ﺁﻥ ﻋﺎﺟﺰ ﻣﺴﮑﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﺮﺧﻴﺰ‪ ،‬ﺑﺪﺭﺳﺘﻰ ﮐﻪ‬
‫ﻣﻌﺎﺻﻰ ﺗﻮ ﺁﻣﺮﺯﻳﺪﻩ ﺷﺪ‪ ،‬ﺟﻤﻌﻰ ﺍﺯ ﻳﻬﻮﺩ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﺁﻳﺎ‬
‫‪ ٢‬ﻭ ‪ -٣‬ﺍﻧﺠﻴﻞ ﻟﻮﻗﺎ‪ ،‬ﻓﺼﻞ ‪،٥‬‬ ‫ﻣﺘﻰ‪ ،‬ﻓﺼﻞ ‪ ،٢٦‬ﺁﻳﻪ ‪٦٤‬‬
‫‪ -١‬ﺍﻧﺠﻴﻞ ّ‬
‫ﺁﻳﻪ ‪٢٦-١٨‬‬
 ‫ﺹ ‪۸۹‬‬
‫ﺟﺰ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻏﺎﻟﺐ ﻗﺎﺩﺭ ﮐﺴﻰ ﻗﺎﺩﺭ ﺑﺮ ﻏﻔﺮﺍﻥ ﻋﺒﺎﺩ ﻫﺴﺖ؟ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﻣﻠﺘﻔﺖ ﺑﻪ ﺍﻳﺸﺎﻥ ﺷﺪﻩ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺁﻳﺎ ﮐﺪﺍﻡ ﺍﺳﻬﻞ‬
‫ﺍﺳﺖ ﻧﺰﺩ ﺷﻤﺎ ﺍﺯ ﺍﻳﻨﮑﻪ ﺑﮕﻮﻳﻢ ﺑﻪ ﺍﻳﻦ ﻋﺎﺟﺰ ﻓﺎﻟﺞ ﺑﺮﺧﻴﺰ ﻭ ﺑﺮﻭ‬
‫ﻭ ﻳﺎ ﺁﻧﮑﻪ ﺑﮕﻮﻳﻢ ﺁﻣﺮﺯﻳﺪﻩ ﺍﺳﺖ ﮔﻨﺎﻫﺎﻥ ﺗﻮ‪ ،‬ﺗﺎ ﺁﻧﮑﻪ ﺑﺪﺍﻧﻴﺪ ﮐﻪ‬
‫ﺍﺯ ﺑﺮﺍﻯ ﭘﺴﺮ ﺍﻧﺴﺎﻥ ﺳﻠﻄﺎﻧﻰ ﺍﺳﺖ ﺩﺭ ﺍﺭﺽ ﺑﺮﺍﻯ ﺁﻣﺮﺯﺵ‬
‫ﺫﻧﻮﺏ ﻣﺬﻧﺒﺎﻥ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺳﻠﻄﻨﺖ ﺣﻘﻴﻘﻰ ﻭ ﺍﻗﺘﺪﺍﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ‪.‬‬
‫ﻣﮑﺮﺭ ﺫﮐﺮ ﻣﻰ ﺷﻮﺩ ﺍﺯ ﻫﻤﻪ ﻣﻘﺎﻡ ﻭ ﻫﻤﻪ‬
‫ّ‬ ‫ﻫﻤﻪ ﺍﻳﻦ ﺗﻔﺎﺻﻴﻞ ﮐﻪ‬
‫ﺟﺎ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺗﻠﻮﻳﺤﺎﺕ ﮐﻠﻤﺎﺕ ﺍﺻﻔﻴﺎﻯ ﺍﻟﻬﻰ‬
‫ﻣﻄﻠﻊ ﺷﻮﻳﺪ ﮐﻪ ﺷﺎﻳﺪ ﺍﺯ ﺑﻌﻀﻰ ﻋﺒﺎﺭﺍﺕ ﻗﺪﻡ ﻧﻠﻐﺰﺩ ﻭ ﻗﻠﺐ‬
‫ّ‬
‫‪١٤٦‬‬ ‫ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﻗﺪﻡ ﮔﺬﺍﺭﻳﻢ‬
‫ﻣﻀﻄﺮﺏ ﻧﺸﻮﺩ ﻭ ﺑﻪ ﻗﺪﻡ ﻳﻘﻴﻦ ﺩﺭ ﺻﺮﺍﻁ ّ‬
‫ﻟﻌﻞ ﻧﺴﻴﻢ ﺭﺿﺎ ﺍﺯ ﺭﻳﺎﺽ ﻗﺒﻮﻝ ﺍﻟﻬﻰ ﺑﻮﺯﺩ ﻭ ﺍﻳﻦ ﻓﺎﻧﻴﺎﻥ ﺭﺍ ﺑﻪ‬
‫ﮐﻪ ّ‬
‫ﻣﻠﮑﻮﺕ ﺟﺎﻭﺩﺍﻧﻰ ﺭﺳﺎﻧﺪ ﻭ ﻋﺎﺭﻑ ﺷﻮﻯ ﺑﺮ ﻣﻌﺎﻧﻰ ﺳﻠﻄﻨﺖ ﻭ‬
‫ﺍﻣﺜﺎﻝ ﺁﻥ ﮐﻪ ﺩﺭ ﺍﺧﺒﺎﺭ ﻭ ﺁﻳﺎﺕ ﺫﮐﺮ ﻳﺎﻓﺘﻪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺑﺮ ﺁﻥ‬
‫ﻣﺤﻘﻖ ﻭ ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﺑﻪ ﺁﻥ‬
‫ّ‬ ‫ﺟﻨﺎﺏ‬
‫ﻣﺤﻤﺪﻯ ﺍﻋﺘﺮﺍﺽ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺑﻌﻴﻨﻪ ﺩﺭ‬
‫ّ‬ ‫ﺗﻤﺴﮏ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺑﺮ ﺟﻤﺎﻝ‬
‫ّ‬
‫ﺗﺸﺒﺚ ﻧﻤﻮﺩﻩ ﻭ ﺑﺮ ﻧﻘﻄﻪ‬
‫ﺍﻳﻦ ﺯﻣﺎﻥ ﺍﺻﺤﺎﺏ ﻓﺮﻗﺎﻥ ﺑﻪ ﻫﻤﺎﻥ ّ‬
‫ﺑﻴﺎﻥ‪ ،‬ﺭﻭﺡ ﻣﻦ ﻓﻰ ﻣﻠﮑﻮﺕ ﺍﻻﻣﺮ ﻓﺪﺍﻩ ﺍﻋﺘﺮﺍﺽ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺍﻳﻦ‬
‫ﺑﻰ ﺧﺮﺩﺍﻥ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻓﺮﻣﺎ ﮐﻪ ﺣﺮﻑ ﻳﻬﻮﺩﺍﻥ ﺭﺍ ﺍﻟﻴﻮﻡ ﻣﻰ ﮔﻮﻳﻨﺪ‬
‫ﺫﺭﻫﻢ ِﻓﻰ‬ ‫ﻧﺰﻝ ِﻣﻦ َ ْ ُ‬
‫ﻗﺒﻞ ﻓﻰ ﺷﺄﻧﻬﻢ َ ْ ُ ْ‬
‫‪" :‬‬
‫ﻭ ﺷﺎﻋﺮ ﻧﻴﺴﺘﻨﺪ‪ .‬ﻓﻨﻌﻢ ﻣﺎ ُ ّ‬
‫ﻳﻌﻤﻬﻮﻥ‪٢".‬‬ ‫ﺍﻧﻬﻢ َ ِﻟﻔﻰ َ َ ِ ِ ْ‬
‫ﺳﮑﺮﺗﻬﻢ َ ْ َ ُ َ‬ ‫ﮎ ‪ْ ُ‬‬
‫ﻟﻌﻤﺮ َ‬
‫ﻳﻠﻌﺒﻮﻥ‪ُ ْ َ َ " ١ ".‬‬ ‫َ ْ ِ ِ‬
‫ﺧﻮﺿﻬﻢ َ َ ُ َ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺣﺠﺮ‪ ،‬ﺁﻳﻪ ‪٧٢‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪٩١‬‬
 ‫ﺹ ‪۹۰‬‬
‫ﻣﺤﻤﺪﻯ ﺭﺍ ﺍﺯ ﺍﻓﻖ ﻋﻠﻢ ﻭ‬
‫ّ‬ ‫ﻫﻮﻳﻪ‪ ،‬ﺷﻤﺲ‬
‫ﭼﻮﻥ ﻏﻴﺐ ﺍﺯﻟﻰ ﻭ ﺳﺎﺫﺝ ّ‬ ‫‪١٤٧‬‬
‫ﻣﻌﺎﻧﻰ ﻣﺸﺮﻕ ﻓﺮﻣﻮﺩ ﺍﺯ ﺟﻤﻠﻪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻋﻠﻤﺎﻯ ﻳﻬﻮﺩ ﺁﻥ ﺑﻮﺩ‬
‫ﻧﺒﻰ ﻣﺒﻌﻮﺙ ﻧﺸﻮﺩ‪ .‬ﺑﻠﻰ‪ ،‬ﻃﻠﻌﺘﻰ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﮐﻪ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ّ‬
‫ﻣﻠﺖ ﻭ ﻣﺬﻫﺐ ﺍﻭ ﺭﺍ‬
‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ ﺗﺮﻭﻳﺞ ّ‬
‫ﻧﻤﺎﻳﺪ ﺗﺎ ﺷﺮﻳﻌﻪ ﺷﺮﻳﻌﺖ ﻣﺬﮐﻮﺭﻩ ﺩﺭ ﺗﻮﺭﺍﺕ ﻫﻤﻪ ﺍﺭﺽ ﺭﺍ‬
‫ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻟﺴﺎﻥ ﺁﻥ ﻣﺎﻧﺪﮔﺎﻥ ﻭﺍﺩﻯ ُﺑﻌﺪ ﻭ‬
‫ﻳﺪ ﺍ‪ِ‬‬
‫ﺍﻟﻴﻬﻮﺩ َ ُ‬ ‫ﺍﺣﺪﻳﺖ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ِ َ َ َ " :‬‬
‫ﻭﻗﺎﻟﺖ َ ُ ُ‬ ‫ّ‬ ‫ﺿﻼﻟﺖ‪ ،‬ﺳﻠﻄﺎﻥ‬
‫ﻳﺪﺍﻩ‬
‫ﺑﻞ َ ُ‬
‫ﻗﺎﻟﻮﺍ َ ْ‬ ‫ﺍﻳﺪﻳﻬﻢ َﻭ ُ ِ ُ‬
‫ﻟﻌﻨﻮﺍ ِﺑﻤﺎ ُ‬ ‫ﻏﻠﺖ َ ِ ِ ْ‬
‫ﻣﻐﻠﻮﻟﺔ‪ْ  ُ .‬‬
‫َ ُ ٌَ‬
‫َْ ُ َ ِ‬
‫ﻣﺒﺴﻮﻃﺘﺎﻥ‪ ١".‬ﺗﺮﺟﻤﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﮔﻔﺘﻨﺪ ﻳﻬﻮﺩﺍﻥ ﺩﺳﺖ ﺧﺪﺍ ﺑﺴﺘﻪ ﺷﺪﻩ‪.‬‬
‫ﺑﺴﺘﻪ ﺑﺎﺩ ﺩﺳﺖ ﻫﺎﻯ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﻭ ﻣﻠﻌﻮﻥ ﺷﺪﻧﺪ ﺑﻪ ﺁﻧﭽﻪ ﺍﻓﺘﺮﺍ‬
‫ﺑﺴﺘﻨﺪ‪ .‬ﺑﻠﮑﻪ ﺩﺳﺖ ﻫﺎﻯ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ ﺑﺎﺯ ﻭ ﻣﻬﻴﻤﻦ‬
‫ﺍﻳﺪﻳﻬﻢ‪٢ ".‬ﺍﮔﺮ ﭼﻪ ﺷﺮﺡ ﻧﺰﻭﻝ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ‬
‫ﻓﻮﻕ َ ْ ِ ْ‬
‫ﻳﺪﺍ‪َ ْ َ ِ‬‬
‫ﺍﺳﺖ‪ُ َ " ،‬‬ ‫‪١٤٨‬‬
‫ﻋﻠﻤﺎﻯ ﺗﻔﺴﻴﺮ ﻣﺨﺘﻠﻒ ﺫﮐﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﻟﮑﻦ ﺑﺮ ﻣﻘﺼﻮﺩ ﻧﺎﻇﺮ‬
‫ﺷﻮﻳﺪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻧﻪ ﭼﻨﻴﻦ ﺍﺳﺖ ﻳﻬﻮﺩ ﺧﻴﺎﻝ ﻧﻤﻮﺩﻧﺪ ﮐﻪ‬
‫ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻃﻠﻌﺖ ﻣﻮﺳﻮﻯ ﺭﺍ ﺧﻠﻖ ﻧﻤﻮﺩ ﻭ ﺧﻠﻌﺖ ﭘﻴﻐﻤﺒﺮﻯ‬
‫ﺑﺨﺸﻴﺪ ﻭ ﺩﻳﮕﺮ ﺩﺳﺖ ﻫﺎﻳﺶ ﻣﻐﻠﻮﻝ ﻭ ﺑﺴﺘﻪ ﺷﺪ ﻭ ﻗﺎﺩﺭ ﻧﻴﺴﺖ‬
‫ﺑﺮ ﺍﺭﺳﺎﻝ ﺭﺳﻮﻟﻰ ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ‪ .‬ﻣﻠﺘﻔﺖ ﺍﻳﻦ ﻗﻮﻝ ﺑﻰ ﻣﻌﻨﻰ ﺷﻮﻳﺪ‬
‫ﮐﻪ ﭼﻘﺪﺭ ﺍﺯ ﺷﺮﻳﻌﻪ ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ ﺩﻭﺭ ﺍﺳﺖ‪ .‬ﻭ ﺍﻟﻴﻮﻡ ﺟﻤﻴﻊ ﺍﻳﻦ‬
‫ﻣﺮﺩﻡ ﺑﻪ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﻣﺰﺧﺮﻓﺎﺕ ﻣﺸﻐﻮﻝ ﺍﻧﺪ‪ .‬ﻭ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻴﺶ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﻓﺘﺢ‪ ،‬ﺁﻳﻪ ‪١٠‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‪ ،‬ﺁﻳﻪ ‪٦٤‬‬
 ‫ﺹ ‪۹۱‬‬
‫ﺣﻴﺚ‬
‫ُ‬ ‫ﻣﻰ ﮔﺬﺭﺩ ﮐﻪ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺗﻼﻭﺕ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺮ ﻳﻬﻮﺩ ﻣﻦ‬
‫ﻳﺸﻌﺮ ﺍﻋﺘﺮﺍﺽ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﻠﺘﻔﺖ ﻧﺸﺪﻧﺪ ﻭ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ ﺑﻪ‬
‫ﻻ َ ُ‬
‫ﺳﺮﴽ ﻭ ﺟﻬﺮﴽ ﻣﻰ ﮔﻮﻳﻨﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻳﻬﻮﺩ ﺑﻪ ﺁﻥ‬
‫ﺍﻳﻨﮑﻪ ﺧﻮﺩ ّ‬
‫ﻣﻌﺘﻘﺪﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺷﻨﻴﺪﻩ ﺍﻳﺪ ﮐﻪ ﻣﻰ ﮔﻮﻳﻨﺪ ﺟﻤﻴﻊ ﻇﻬﻮﺭﺍﺕ ﻣﻨﺘﻬﻰ‬
‫ﺷﺪﻩ ﻭ ﺍﺑﻮﺍﺏ ﺭﺣﻤﺖ ﺍﻟﻬﻰ ﻣﺴﺪﻭﺩ ﮔﺸﺘﻪ‪ ،‬ﺩﻳﮕﺮ ﺍﺯ ﻣﺸﺎﺭﻕ‬
‫ﻗﺪﺱ ﻣﻌﻨﻮﻯ ﺷﻤﺴﻰ ﻃﺎﻟﻊ ﻧﻤﻰ ﺷﻮﺩ ﻭ ﺍﺯ ﺑﺤﺮ ﻗﺪﻡ ﺻﻤﺪﺍﻧﻰ‬
‫ﺭﺑﺎﻧﻰ ﻫﻴﮑﻠﻰ ﻣﺸﻬﻮﺩ‬
‫ﺍﻣﻮﺍﺟﻰ ﻇﺎﻫﺮ ﻧﮕﺮﺩﺩ ﻭ ﺍﺯ ﺧﻴﺎﻡ ﻏﻴﺐ ّ‬
‫ﮐﻠﻴﻪ ﻭ ﺭﺣﻤﺖ‬
‫ﻧﻴﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺍﺩﺭﺍﮎ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ‪ .‬ﻓﻴﺾ ّ ّ‬
‫ﻣﻨﺒﺴﻄﻪ ﮐﻪ ﺑﻪ ﻫﻴﭻ ﻋﻘﻠﻰ ﻭ ﺍﺩﺭﺍﮐﻰ ﺍﻧﻘﻄﺎﻉ ﺁﻥ ﺟﺎﺋﺰ ﻧﻴﺴﺖ‬
‫ﻫﻤﺖ‬
‫ﺟﺎﺋﺰ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﺍﻃﺮﺍﻑ ﻭ ﺟﻮﺍﻧﺐ‪ ،‬ﮐﻤﺮ ﻇﻠﻢ ﺑﺴﺘﻪ ﻭ ّ‬
‫ﮔﻤﺎﺷﺘﻪﺍﻧﺪ ﮐﻪ ﻧﺎﺭ ﺳﺪﺭﻩ ﺭﺍ ﺑﻪ ﻣﺎء ﻣﻠﺢ ﻇﻨﻮﻥ ﻣﺨﻤﻮﺩ ﻧﻤﺎﻳﻨﺪ ﻭ‬
‫ﺍﺣﺪﻳﻪ ﺭﺍ ﺩﺭ ﺣﺼﻦ ﺣﻔﻆ‬
‫ّ‬ ‫ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺯﺟﺎﺝ ﻗﺪﺭﺕ‪ ،‬ﺳﺮﺍﺝ‬
‫ﺫﻟﺖ ﮐﺎﻓﻰ ﺍﺳﺖ ﺍﻳﻦ ﮔﺮﻭﻩ ﺭﺍ ﮐﻪ‬
‫ﺧﻮﺩ ﻣﺤﻔﻮﻅ ﻣﻰ ﺩﺍﺭﺩ‪ .‬ﻭ ﻫﻤﻴﻦ ّ‬
‫ﺍﺯ ﺍﺻﻞ ﻣﻘﺼﻮﺩ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪﻧﺪ ﻭ ﺍﺯ ﻟﻄﻴﻔﻪ ﻭ ﺟﻮﻫﺮ ﺍﻣﺮ ﻣﺤﺠﻮﺏ‬
‫ﻣﻘﺪﺭ ﺷﺪﻩ‬
‫ﻻﺟﻞ ﺁﻧﮑﻪ ﻣﻨﺘﻬﻰ ﻓﻴﺾ ﺍﻟﻬﻰ ﮐﻪ ﺑﺮﺍﻯ ﻋﺒﺎﺩ ّ‬
‫ﮔﺸﺘﻨﺪ‪َ .‬‬
‫ﮐﻞ ﺑﻪ ﺁﻥ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺷﺪﻩﺍﻧﺪ‪ .‬ﻭ‬
‫ﻟﻘﺎءﺍ‪ ‬ﻭ ﻋﺮﻓﺎﻥ ﺍﻭﺳﺖ ﮐﻪ ّ‬
‫ﻓﻴﺎﺽ ﻗﺪﻡ ﺍﺳﺖ ﺑﺮﺍﻯ ﻋﺒﺎﺩ ﺍﻭ ﻭ ﮐﻤﺎﻝ ﻓﻀﻞ‬
‫ﺍﻳﻦ ﻧﻬﺎﻳﺖ ﻓﻴﺾ ّ‬
‫ﻣﻄﻠﻖ ﺍﺳﺖ ﺑﺮﺍﻯ ﺧﻠﻖ ﺍﻭ ﮐﻪ ﻫﻴﭻ ﻳﮏ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺩ ﺑﻪ ﺁﻥ ﻣﺮﺯﻭﻕ‬
‫ﻣﺸﺮﻑ ﻧﮕﺸﺘﻨﺪ‪ .‬ﻭ ﺑﺎ ﺍﻳﻨﮑﻪ‬
‫ﻧﺸﺪﻧﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﺷﺮﺍﻓﺖ ﮐﺒﺮﻯ ّ‬
‫ﭼﻘﺪﺭ ﺍﺯ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﮐﻪ ﺻﺮﻳﺢ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﻋﻈﻴﻢ ﻭ ﺍﻣﺮ ﮐﺒﻴﺮ‬
 ‫ﺹ ‪۹۲‬‬
‫ﺍﺳﺖ ﻣﻊ ﺫﻟﮏ ﺍﻧﮑﺎﺭ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺑﻪ ﻫﻮﺍﻯ ﺧﻮﺩ ﺗﻔﺴﻴﺮ ﮐﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺍﻭﻟ‪‬ﮏ‬ ‫ﺑﺂﻳﺎﺕ ﺍ‪ ‬ﻭ ِ َ ِ‬
‫ﻟﻘﺎﺋﻪ ُ ‪َ ‬‬ ‫ﮐﻔﺮﻭﺍ ِ َ ِ‬
‫ﺍﻟﺬﻳﻦ َ َ ُ‬
‫ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ ‪َ ‬‬
‫ﻋﺬﺍﺏ َ ِ ٌ‬
‫ﺍﻟﻴﻢ‪ ١ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻟﻬﻢ َ َ ٌ‬‫ﺍﻭﻟ‪‬ﮏ َ ُ ْ‬
‫ﺭﺣﻤﺘﻰ َﻭ ُ َ ‪َ ‬‬ ‫ﻳ‪‬ﺴﻮﺍ ِ ْ‬
‫ﻣﻦ َ ْ َ‬ ‫َ‪ُ ‬‬
‫ﻧﻬﻢ‬
‫ﺭﺑﻬﻢ ﻭ َﺍ ‪ْ ُ ‬‬
‫ﻣﻼﻗﻮﺍ َ ‪ْ ِ ‬‬
‫ﺍﻧﻬﻢ ُ ُ‬
‫ﻳﻈﻨﻮﻥ َ ‪ْ ُ ‬‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ‪َ ِ ‬‬
‫ﺍﻟﺬﻳﻦ َ ُ ‪َ ‬‬
‫‪" :‬‬

‫ﺍﻧﻬﻢ‬
‫ﻳﻈﻨﻮﻥ َ ‪ْ ُ ‬‬ ‫ﻗﺎﻝ ‪َ ِ ‬‬
‫ﺍﻟﺬﻳﻦ َ ُ ‪َ ‬‬ ‫ﺭﺍﺟﻌﻮﻥ‪ ٢".‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ َ َ‬ ‫َٕ ِْ‬
‫ﺍﻟﻴﻪ َ ِ ُ َ‬
‫‪" :‬‬

‫ﮐﺜﻴﺮﺓ‪ ٣ ".‬ﻭ ﺩﺭ‬

‫ﻓ‪‬ﺔ َ َ ً‬ ‫ﻏﻠﺒﺖ ِ ‪ً ‬‬ ‫ﻓ‪‬ﺔ َ َ ٍ‬
‫ﻗﻠﻴﻠﺔ َ َ َ ْ‬ ‫ﻣﻦ ِ ٍ‬
‫ﮐﻢ ْ ‪‬‬
‫ﻣﻼﻗﻮﺍ ﺍ‪ِ ْ َ ِ‬‬
‫ُ ُ‬
‫ﻋﻤﻼ‬
‫ﻤﻞ َ َ ً‬
‫ﻓﻠﻴﻌ َ ْ‬ ‫ﻟﻘﺎ‪ِ  َ ‬‬
‫ﺭﺑﻪ َ ْ َ ْ‬ ‫ﻳﺮﺟﻮﺍ ِ َ‬‫ﮐﺎﻥ َ ُ‬
‫ﻓﻤﻦ َ َ‬
‫ﻣﻘﺎﻣﻰ ﺩﻳﮕﺮ‪ْ َ َ " :‬‬
‫ﻳﻔﺼﻞ ٓ ِ‬
‫ﺍﻻﻳﺎﺕ‬ ‫َ ِ‬
‫ﺻﺎﻟﺤﴼ‪ ٤".‬ﻭ ﺩﺭ ﻣﻘﺎﻣﻰ ﺩﻳﮕﺮ ُ َ ‪ُ ‬‬
‫ﻳﺪﺑﺮ َ َ‬
‫ﺍﻻﻣﺮ ُ َ ‪ُ ‬‬
‫‪" :‬‬

‫ﺭﺑﮑﻢ ُ ِ ُ َ‬
‫ﺗﻮﻗﻨﻮﻥ‪٥ ".‬‬ ‫ﻟﻌﻠﮑﻢ ِ ِ َ‬
‫ﺑﻠﻘﺎ‪ْ ُ  َ ‬‬ ‫ََ‪ْ ُ ‬‬
‫ﻣﺪﻟﻪ ﺑﺮ ﻟﻘﺎء ﺭﺍ ﮐﻪ ﺣﮑﻤﻰ ﻣﺤﮑﻢ ﺗﺮ‬
‫ﺟﻤﻴﻊ ﺍﻳﻦ ﺁﻳﺎﺕ ّ‬ ‫‪١٤٩‬‬
‫ﺍﺯ ﺁﻥ ﺩﺭ ﮐﺘﺐ ﺳﻤﺎﻭﻯ ﻣﻠﺤﻮﻅ ﻧﮕﺸﺘﻪ ﺍﻧﮑﺎﺭ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺍﺯ ﺍﻳﻦ‬
‫ﺭﺗﺒﻪ ﺑﻠﻨﺪ ﺍﻋﻠﻰ ﻭ ﻣﺮﺗﺒﻪ ﺍﺭﺟﻤﻨﺪ ﺍﺑﻬﻰ ﺧﻮﺩ ﺭﺍ ﻣﺤﺮﻭﻡ‬
‫ﺗﺠﻠﻰ ﺍ‪‬‬
‫ﺳﺎﺧﺘﻪﺍﻧﺪ‪ .‬ﻭ ﺑﻌﻀﻰ ﺫﮐﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﻘﺎء‪ّ ،‬‬
‫ﻋﺎﻡ ﻣﻘﺼﻮﺩ‬
‫ﺗﺠﻠﻰ ّ‬
‫ﺍﺳﺖ ﺩﺭ ﻗﻴﺎﻣﺖ‪ .‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﮔﺮ ﮔﻮﻳﻨﺪ ّ‬
‫ﺍﺳﺖ ﺍﻳﻦ ﺩﺭ ﻫﻤﻪ ﺍﺷﻴﺎء ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻗﺒﻞ ﺛﺎﺑﺖ‬
‫ﺗﺠﻠﻰ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ‬
‫ﻣﺤﻞ ﻭ ﻣﻈﻬﺮ ّ‬
‫ّ‬ ‫ﺷﺪ ﮐﻪ ﻫﻤﻪ ﺍﺷﻴﺎء‬
‫ﻣﺠﻠﻰ ﺩﺭ ﻣﺮﺍﻳﺎﻯ ﻣﻮﺟﻮﺩﺍﺕ‬
‫ّ‬ ‫ﺷﻤﺲ‬
‫ِ‬ ‫ِ‬
‫ﺍﺷﺮﺍﻕ‬ ‫ﻫﺴﺘﻨﺪ ﻭ ﺁﺛﺎﺭ‬
‫ﻣﻮﺟﻮﺩ ﻭ ﻻﺋﺢ ﺍﺳﺖ‪ .‬ﺑﻠﮑﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺼﺮ ﻣﻌﻨﻮﻯ ﺍﻟﻬﻰ‬
‫ﺗﺠﻠﻰ‬
‫ﻣﻔﺘﻮﺡ ﺷﻮﺩ ﻣﻼﺣﻈﻪ ﻣﻰ ﻧﻤﺎﻳﺪ ﮐﻪ ﻫﻴﭻ ﺷﻰء ﺑﻰ ﻇﻬﻮﺭ ّ‬
‫‪ -٢‬ﺳﻮﺭﻫﺒﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٤٦‬‬ ‫‪ -١‬ﺳﻮﺭﻫﻌﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬
‫‪ - ٤‬ﺳﻮﺭﻩ ﮐﻬﻒ‪ ،‬ﺁﻳﻪ ‪١١٠‬‬ ‫‪٣‬ﺳﻮﺭﻫﺒﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٤٩‬‬ ‫‪-‬‬
‫‪٥‬ﺳﻮﺭﻩ ﺭﻋﺪ‪ ،‬ﺁﻳﻪ ‪٢‬‬ ‫‪-‬‬
 ‫ﺹ ‪۹۳‬‬
‫ﭘﺎﺩﺷﺎﻩ ﺣﻘﻴﻘﻰ ﻣﻮﺟﻮﺩ ﻧﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻫﻤﻪ ﻣﻤﮑﻨﺎﺕ ﻭ ﻣﺨﻠﻮﻗﺎﺕ ﺭﺍ‬
‫ﻣﻼﺣﻈﻪ ﻣﻰ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺣﺎﮐﻰ ﺍﻧﺪ ﺍﺯ ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯ ﺁﻥ ﻧﻮﺭ ﻣﻌﻨﻮﻯ‪.‬‬
‫ﻭ ﺍﺑﻮﺍﺏ ﺭﺿﻮﺍﻥ ﺍﻟﻬﻰ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﻫﻤﻪ ﺍﺷﻴﺎء‬
‫ﻣﻔﺘﻮﺡ ﮔﺸﺘﻪ ﺑﺮﺍﻯ ﻭﺭﻭﺩ ﻃﺎﻟﺒﻴﻦ ﺩﺭ ﻣﺪﺍﺋﻦ ﻣﻌﺮﻓﺖ ﻭ ﺣﮑﻤﺖ ﻭ‬
‫ﺩﺧﻮﻝ ﻭﺍﺻﻠﻴﻦ ﺩﺭ ﺣﺪﺍﺋﻖ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ‪ .‬ﻭ ﺩﺭ ﻫﺮ ﺣﺪﻳﻘﻪ ﺍﻯ‬
‫ﻋﺮﻭﺱ ﻣﻌﺎﻧﻰ ﻣﻼﺣﻈﻪ ﺁﻳﺪ ﮐﻪ ﺩﺭ ﻏﺮﻑ ﻫﺎﻯ ﮐﻠﻤﺎﺕ ﺩﺭ ﻧﻬﺎﻳﺖ‬
‫ﺗﺰﻳﻴﻦ ﻭ ﺗﻠﻄﻴﻒ ﺟﺎﻟﺲ ﺍﻧﺪ‪ .‬ﻭ ﺍﮐﺜﺮ ﺁﻳﺎﺕ ﻓﺮﻗﺎﻧﻰ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ‬
‫ﻳﺴﺒﺢ‬
‫ﺷﻲ‪ّ ٕ ‬ﺍﻻ ُ َ ‪ُ ‬‬ ‫ﺍﻥ ِﻣﻦ‬‫ﻣﺪﻝ ﻭ ﻣﺸﻌﺮ ﺍﺳﺖ‪َ " .‬ﻭ ٕ ْ‬
‫ّ‬ ‫ﺭﻭﺣﺎﻧﻰ‬
‫ْ َ ْ‬
‫ﺍﺣﺼﻴﻨﺎﻩ ِ َ‬
‫ﮐﺘﺎﺑﴼ" ‪٢‬‬ ‫ﮐﻞ ﺷﻰ‪ُ َ ْ َ ْ َ ‬‬ ‫ﺑﺤﻤﺪﻩ‪ ١".‬ﺷﺎﻫﺪﻯ ﺍﺳﺖ ﻧﺎﻃﻖ‪َ " ،‬ﻭ ُ ‪‬‬ ‫ِ َ ِ ِ‬
‫ﮔﻮﺍﻫﻰ ﺍﺳﺖ ﺻﺎﺩﻕ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﻘﺎء ﺍ‪ ،‬ﻟﻘﺎء ﺍﻳﻦ‬
‫ﺗﺠﻠﻴﺎﺕ ﺑﺎﺷﺪ ﭘﺲ ﺟﻤﻴﻊ ﻧﺎﺱ ﺑﻪ ﻟﻘﺎء ﻃﻠﻌﺖ ﻻﻳﺰﺍﻝ ﺁﻥ ﺳﻠﻄﺎﻥ‬
‫ّ‬
‫‪١٥٠‬‬ ‫ﻣﺸﺮﻑ ﺍﻧﺪ ﺩﻳﮕﺮ ﺗﺨﺼﻴﺺ ﺑﻪ ﻗﻴﺎﻣﺖ ﭼﺮﺍ؟ ﻭ ﺍﮔﺮ ﮔﻮﻳﻨﺪ‬
‫ﺑﻰ ﻣﺜﺎﻝ ّ‬
‫ﺧﺎﺹ ﺍﺳﺖ ﺁﻥ ﻫﻢ ﺍﮔﺮ ﺩﺭ ﻋﻴﻦ ﺫﺍﺕ ﺍﺳﺖ ﺩﺭ‬
‫ّ‬ ‫ﺗﺠﻠﻰ‬
‫ﻣﻘﺼﻮﺩ ّ‬
‫ﺻﻮﻓﻴﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﺭﺍ ﺗﻌﺒﻴﺮ ﺑﻪ‬
‫ّ‬ ‫ﺍﺯﻻ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺟﻤﻌﻰ ﺍﺯ‬
‫ﺣﻀﺮﺕ ﻋﻠﻢ ً‬
‫ﻓﻴﺾ ﺍﻗﺪﺱ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ ،‬ﺑﺮ ﻓﺮﺽ ﺗﺼﺪﻳﻖ ﺍﻳﻦ ﺭﺗﺒﻪ‪ ،‬ﺻﺪﻕ ﻟﻘﺎء‬
‫ﻻﺟﻞ ﺁﻧﮑﻪ ﺍﻳﻦ ﺭﺗﺒﻪ ﺩﺭ‬
‫ﺑﺮﺍﻯ ﻧﻔﺴﻰ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺻﺎﺩﻕ ﻧﻴﺎﻳﺪ َ‬
‫ﺍﻟﺴﺒﻴﻞ‬
‫ﻣﺤﻘﻖ ﺍﺳﺖ ﻭﺍﺣﺪﻯ ﺑﻪ ﺁﻥ ﻓﺎﺋﺰ ﻧﺸﻮﺩ‪ُ  " .‬‬
‫ّ‬ ‫ﻏﻴﺐ ﺫﺍﺕ‬

‫ﻣﺮﺩﻭﺩ‪ ".‬ﺍﻓﺌﺪﻩ ّ‬
‫ﻣﻘﺮﺑﻴﻦ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﻃﻴﺮﺍﻥ‬ ‫ﺍﻟﻄﻠﺐ َ ُ ٌ‬
‫ﻣﺴﺪﻭﺩ َﻭ ‪ُ َ ‬‬
‫َ ُ ٌ‬
‫‪١٥١‬‬ ‫ﻧﻨﻤﺎﻳﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﻋﻘﻮﻝ ﻣﺤﺪﻭﺩﻳﻦ ﻭ ﻣﺤﺘﺠﺒﻴﻦ‪ .‬ﻭ ﺍﮔﺮ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﻧﺒﺄ‪ ،‬ﺁﻳﻪ ‪٢٩‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﺳﺮﺍء‪ ،‬ﺁﻳﻪ ‪٤٤‬‬
 ‫ﺹ ‪۹۴‬‬
‫ﻣﻘﺪﺱ ﺷﺪﻩ ﺍﻳﻦ‬
‫ﻣﻌﺒﺮ ﺑﻪ ﻓﻴﺾ ّ‬
‫ﺗﺠﻠﻰ ﺛﺎﻧﻰ ﺍﺳﺖ ﮐﻪ ّ‬
‫ﮔﻮﻳﻨﺪ ّ‬
‫ﺍﻭﻟﻴﻪ ﻭ ﺑﺮﻭﺯ‬
‫ﻣﺴﻠﻤﴼ ﺩﺭ ﻋﺎﻟﻢ ﺧﻠﻖ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﺩﺭ ﻋﺎﻟﻢ ﻇﻬﻮﺭ ّ ّ‬
‫ّ‬
‫ﻣﺨﺘﺺ ﺑﻪ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻭﺳﺖ ﭼﻪ ﮐﻪ‬
‫ّ‬ ‫ﺑﺪﻋﻴﻪ‪ .‬ﻭ ﺍﻳﻦ ﻣﻘﺎﻡ‬
‫ّ‬
‫ﺍﻋﻈﻢ ﻭ ﺍﮐﺒﺮ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﺭ ﻋﻮﺍﻟﻢ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩ ﻧﮕﺸﺘﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ‬
‫ﻣﺤﺎﻝ ﻭ‬
‫ّ‬ ‫ﻣﻘﺮ ﻭ ﻣﺬﻋﻦ ﺍﻧﺪ‪ .‬ﻭ ﺍﻳﺸﺎﻧﻨﺪ‬
‫ﺟﻤﻴﻊ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ّ‬
‫ﺍﻟﻬﻴﻪ‪ .‬ﻭ ﺍﻳﺸﺎﻧﻨﺪ ﻣﺮﺍﻳﺎﺋﻰ‬
‫ﺍﺯﻟﻴﻪ ﻭ ﺍﺳﻤﺎء ّ‬
‫ﻣﻈﺎﻫﺮ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ّ‬
‫ﮐﻪ ﺗﻤﺎﻡ ﺣﮑﺎﻳﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﺭﺍﺟﻊ ﺍﺳﺖ‬
‫ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺑﻪ ﺣﻀﺮﺕ ﻇﺎﻫﺮ ﻣﺴﺘﻮﺭ ﺭﺍﺟﻊ‪ .‬ﻭ ﻣﻌﺮﻓﺖ ﻣﺒﺪﺃ ﻭ‬
‫ﻭﺻﻮﻝ ﺑﻪ ﺍﻭ ﺣﺎﺻﻞ ﻧﻤﻰ ﺷﻮﺩ ﻣﮕﺮ ﺑﻪ ﻣﻌﺮﻓﺖ ﻭ ﻭﺻﻮﻝ ﺍﻳﻦ‬
‫ﮐﻴﻨﻮﻧﺎﺕ ﻣﺸﺮﻗﻪ ﺍﺯ ﺷﻤﺲ ﺣﻘﻴﻘﺖ‪ .‬ﭘﺲ‪ ،‬ﺍﺯ ﻟﻘﺎء ﺍﻳﻦ ﺍﻧﻮﺍﺭ‬
‫ﻣﻘﺪﺳﻪ ﻟﻘﺎء ﺍ‪ ‬ﺣﺎﺻﻞ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﺯ ﻋﻠﻤﺸﺎﻥ ﻋﻠﻢ ﺍ‪ ‬ﻭ ﺍﺯ‬
‫ّ‬
‫ﺑﺎﻃﻨﻴﺖ‬
‫ّ‬ ‫ﺮﻳﺖ ﻭ‬
‫ﺁﺧﺮﻳﺖ ﻭ ﻇﺎﻫ ّ‬
‫ّ‬ ‫ﺍﻭﻟﻴﺖ ﻭ‬
‫ﻭﺟﻬﺸﺎﻥ ﻭﺟﻪ ﺍ‪ ‬ﻭ ﺍﺯ ّ ّ‬
‫ﺑﺎﻧﻪ‬
‫ﻣﺠﺮﺩﻩ ﺛﺎﺑﺖ ﻣﻰ ﺷﻮﺩ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ ﺷﻤﺲ ﺣﻘﻴﻘﺖ َ ّ‬
‫ّ‬ ‫ﺍﻳﻦ ﺟﻮﺍﻫﺮ‬

‫ﻭﺍﻟﻈﺎﻫﺮ ﻭ َ ِ ُ‬
‫ﺍﻟﺒﺎﻃﻦ‪ ١".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺳﺎﺋﺮ‬ ‫ﺍﻻﺧﺮ َ ّ ُ‬
‫ﺍﻻﻭﻝ ﻭ ٓ ِ ُ‬
‫ﻫﻮ َ ‪ُ ‬‬
‫"ُ َ‬
‫ﺍﺳﻤﺎء ﻋﺎﻟﻴﻪ ﻭ ﺻﻔﺎﺕ ﻣﺘﻌﺎﻟﻴﻪ‪ .‬ﻟﻬﺬﺍ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺑﻪ ﺍﻳﻦ ﺍﻧﻮﺍﺭ‬
‫ﻣﻮﻓﻖ ﻭ‬
‫ﻣﻀﻴﺌﻪ ﻣﻤﺘﻨﻌﻪ ﻭ ﺷﻤﻮﺱ ﻣﺸﺮﻗﻪ ﻻﺋﺤﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ّ‬
‫ﺍﺑﺪﻳﻪ‬
‫ّ‬ ‫ﻓﺎﺋﺰ ﺷﺪ ﺍﻭ ﺑﻪ ﻟﻘﺎءﺍ‪ ‬ﻓﺎﺋﺰ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﺪﻳﻨﻪ ﺣﻴﺎﺕ‬
‫ﻣﻴﺴﺮ ﻧﺸﻮﺩ ﺑﺮﺍﻯ ﺍﺣﺪﻯ ّﺍﻻ ﺩﺭ ﻗﻴﺎﻣﺖ‬
‫ﺑﺎﻗﻴﻪ ﻭﺍﺭﺩ‪ .‬ﻭ ﺍﻳﻦ ﻟﻘﺎء ّ‬
‫ﮐﻠﻴﻪ ﺧﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﻨﻰ‬
‫ﮐﻪ ﻗﻴﺎﻡ ﻧﻔﺲ ﺍ‪ ‬ﺍﺳﺖ ﺑﻪ ﻣﻈﻬﺮ ّ ّ‬ ‫‪١٥٢‬‬
‫‪ -١‬ﺳﻮﺭﻩ ﺣﺪﻳﺪ‪ ،‬ﺁﻳﻪ ‪٣‬‬
 ‫ﺹ ‪۹۵‬‬
‫ﮐﻞ ﮐﺘﺐ ﻣﺴﻄﻮﺭ ﻭ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﺟﻤﻴﻊ ﺑﺸﺎﺭﺕ‬
‫ﻗﻴﺎﻣﺖ ﮐﻪ ﺩﺭ ّ‬
‫ﺩﺍﺩﻩ ﺷﺪﻩﺍﻧﺪ ﺑﻪ ﺁﻥ ﻳﻮﻡ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺁﻳﺎ ﻳﻮﻣﻰ ﺍﺯ‬
‫ﺗﺼﻮﺭ ﻣﻰ ﺷﻮﺩ ﮐﻪ‬
‫ّ‬ ‫ﻣﻌﻈﻢ ﺗﺮ‬
‫ﺍﻳﻦ ﻳﻮﻡ ﻋﺰﻳﺰﺗﺮ ﻭ ﺑﺰﺭﮒ ﺗﺮ ﻭ ّ‬
‫ﺍﻧﺴﺎﻥ ﭼﻨﻴﻦ ﺭﻭﺯ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺑﮕﺬﺍﺭﺩ ﻭ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﺍﻳﻦ ﻳﻮﻡ ﮐﻪ‬

‫ﺑﻪ ﻣﺜﺎﺑﻪ ﺍﺑﺮ ﻧﻴﺴﺎﻥ ﺍﺯ ِ َ‬

‫ﻗﺒﻞ ﺭﺣﻤﺎﻥ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺳﺖ ﺧﻮﺩ ﺭﺍ‬
‫ﻣﺪﻟﻞ ﺷﺪ ﮐﻪ ﻳﻮﻣﻰ‬
‫ﻣﺤﺮﻭﻡ ﻧﻤﺎﻳﺪ؟ ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺑﻪ ﺗﻤﺎﻡ ﺩﻟﻴﻞ ّ‬
‫ﺍﻋﺰ ﺍﺯ ﺍﻳﻦ ﺍﻣﺮ ﻧﻪ‪ ،‬ﭼﮕﻮﻧﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ‬
‫ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﻳﻮﻡ ﻭ ﺍﻣﺮﻯ ّ‬
‫ﻇﺎﻧﻴﻦ ﺍﺯ ﭼﻨﻴﻦ ﻓﻀﻞ ﺍﮐﺒﺮ ﻣﺄﻳﻮﺱ‬
‫ﻣﺘﻮﻫﻤﻴﻦ ﻭ ّ‬
‫ّ‬ ‫ﺍﻧﺴﺎﻥ ﺑﻪ ﺣﺮﻑ‬
‫ﮔﺮﺩﺩ؟ ﻭ ﺑﻌﺪ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﺩﻻﺋﻞ ﻣﺤﮑﻤﻪ ﻣﺘﻘﻨﻪ ﮐﻪ ﻫﻴﭻ ﻋﺎﻗﻠﻰ‬
‫ﻣﻔﺮﻯ ﻧﻪ ﺁﻳﺎ ﺭﻭﺍﻳﺖ ﻣﺸﻬﻮﺭ ﺭﺍ‬
‫ﺭﺍ ﮔﺮﻳﺰﻯ ﻧﻪ ﻭ ﻫﻴﭻ ﻋﺎﺭﻓﻰ ﺭﺍ ّ‬
‫ﺍﻟﻘﻴﺎﻣﺔ"؟ ﻭ‬
‫َ‬ ‫ﺍﻟﻘﺎ‪‬ﻢ َ ِ‬
‫ﻗﺎﻣﺖ‬ ‫‪ُ‬‬ ‫ﻗﺎﻡ‬
‫ﻧﺸﻨﻴﺪﻩ ﺍﻧﺪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﺍﺫﺍ َ‬
‫ﻳﻨﻈﺮﻭﻥ ٕ ّﺍﻻ َﺍﻥ َ ِ َ ُ ُ‬
‫ﻳﺄﺗﻴﻬﻢ‬ ‫ﺃﺋﻤﻪ ﻫﺪﻯ ﻭ ﺍﻧﻮﺍﺭ ﻻﺗﻄﻔﻰ " َﻫﻞ َ ُ ُ َ‬
‫ﻫﻤﭽﻨﻴﻦ ّ‬
‫ﺍﻟﻐﻤﺎﻡ"‪ ١‬ﺭﺍ ﮐﻪ ّ‬
‫ﻣﺴﻠﻤﴼ ﺍﺯ ﺍﻣﻮﺭﺍﺕ ﻣﺤﺪﺛﻪ ﺩﺭ‬ ‫ﻣﻦ َ ِ‬ ‫ﻇﻠﻞ ِ َ‬
‫ﺍ‪ِ ُ‬ﻓﻰ ُ َ ٍ‬
‫ﻗﻴﺎﻣﺖ ﻣﻰ ﺩﺍﻧﻨﺪ ﺑﻪ ﺣﻀﺮﺕ ﻗﺎﺋﻢ ﻭ ﻇﻬﻮﺭ ﺍﻭ ﺗﻔﺴﻴﺮ ﻧﻤﻮﺩﻩﺍﻧﺪ‪.‬‬
‫‪١٥٣‬‬ ‫ﭘﺲ ﺍﻯ ﺑﺮﺍﺩﺭ‪ ،‬ﻣﻌﻨﻰ ﻗﻴﺎﻣﺖ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﻭ ﮔﻮﺵ ﺭﺍ ﺍﺯ ﺣﺮﻑ ﻫﺎﻯ‬
‫ﺍﻳﻦ ﻣﺮﺩﻡ ﻣﺮﺩﻭﺩ ﭘﺎﮎ ﻓﺮﻣﺎ‪ .‬ﺍﮔﺮ ﻗﺪﺭﻯ ﺑﻪ ﻋﻮﺍﻟﻢ ﺍﻧﻘﻄﺎﻉ ﻗﺪﻡ‬
‫ﮔﺬﺍﺭﻯ ﺷﻬﺎﺩﺕ ﻣﻰ ﺩﻫﻴﺪ ﮐﻪ ﻳﻮﻣﻰ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﻳﻮﻡ ﻭ ﻗﻴﺎﻣﺘﻰ‬
‫ﻣﺘﺼﻮﺭ ﻧﻴﺴﺖ ﻭ ﻳﮏ ﻋﻤﻞ ﺩﺭ ﺍﻳﻦ ﻳﻮﻡ‬
‫ّ‬ ‫ﺍﮐﺒﺮ ﺍﺯ ﺍﻳﻦ ﻗﻴﺎﻣﺖ‬
‫ﻣﻘﺎﺑﻞ ﺍﺳﺖ ﺑﺎ ﺍﻋﻤﺎﻝ ﺻﺪ ﻫﺰﺍﺭ ﺳﻨﻪ‪ ،‬ﺑﻠﮑﻪ ﺍﺳﺘﻐﻔﺮﺍ‪ ‬ﺍﺯ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢١٠‬‬
 ‫ﺹ ‪۹۶‬‬
‫ﻣﻘﺪﺱ ﺍﺳﺖ ﻋﻤﻞ ﺍﻳﻦ ﻳﻮﻡ ﺍﺯ ﺟﺰﺍﻯ‬
‫ﺍﻳﻦ ﺗﺤﺪﻳﺪ ﺯﻳﺮﺍ ﮐﻪ ّ‬
‫ﻣﺤﺪﻭﺩ‪ .‬ﻭ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﭼﻮﻥ ﻣﻌﻨﻰ ﻗﻴﺎﻣﺖ ﻭ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺭﺍ‬
‫ﺑﺎﻟﻤﺮﻩ ﻣﺤﺠﻮﺏ ﻣﺎﻧﺪﻧﺪ‪ .‬ﺑﺎ‬
‫ّ‬ ‫ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ ﻟﻬﺬﺍ ﺍﺯ ﻓﻴﺾ ﺍﻭ‬
‫ﺍﻳﻨﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻋﻠﻢ ﻭ ﺯﺣﻤﺎﺕ ﺁﻥ ﻭﺻﻮﻝ ﻭ ﻣﻌﺮﻓﺖ ﺍﻳﻦ ﻣﻘﺎﻡ‬
‫ﺍﺳﺖ‪ ،‬ﻣﻊ ﺫﻟﮏ ﻫﻤﻪ ﻣﺸﻐﻮﻝ ﺑﻪ ﻋﻠﻮﻡ ﻇﺎﻫﺮﻩ ﺷﺪﻩﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ‬
‫ﻣﻨﻔﮏ ﻧﻴﺴﺘﻨﺪ ﻭ ﺍﺯ ﺟﻮﻫﺮ ﻋﻠﻢ ﻭ ﻣﻌﻠﻮﻡ ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩﺍﻧﺪ‪.‬‬
‫ّ‬ ‫ﺁﻧﻰ‬
‫ﻳﻢ ﻋﻠﻢ ﺍﻟﻬﻰ ﻧﻨﻮﺷﻴﺪﻧﺪ ﻭ ﺑﻪ ﻗﻄﺮﻩ ﺍﻯ ﺍﺯ ﺳﺤﺎﺏ ﻓﻴﺾ‬
‫ﮔﻮﻳﺎ ﻧﻤﻰ ﺍﺯ ّ‬
‫ﺭﺣﻤﺎﻧﻰ ﻓﺎﺋﺰ ﻧﮕﺸﺘﻨﺪ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺍﮔﺮ ﮐﺴﻰ ﺩﺭ ﻳﻮﻡ‬ ‫‪١٥٤‬‬
‫ﺣﻖ ﺭﺍ ﻧﻨﻤﺎﻳﺪ ﺁﻳﺎ‬
‫ﺣﻖ ﺍﺩﺭﺍﮎ ﻓﻴﺾ ﻟﻘﺎء ﻭ ﻣﻌﺮﻓﺖ ﻣﻈﺎﻫﺮ ّ‬
‫ﻇﻬﻮﺭ ّ‬
‫ﺻﺪﻕ ﻋﺎﻟﻢ ﺑﺮ ﺍﻭ ﻣﻰ ﺷﻮﺩ ﺍﮔﺮ ﭼﻪ ﻫﺰﺍﺭ ﺳﻨﻪ ﺗﺤﺼﻴﻞ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﻭ‬
‫ﻇﺎﻫﺮﻳﻪ ﺭﺍ ﺍﺧﺬ ﻧﻤﻮﺩﻩ ﺑﺎﺷﺪ؟ ﻭ ﺍﻳﻦ‬
‫ّ‬ ‫ﺟﻤﻴﻊ ﻋﻠﻮﻡ ﻣﺤﺪﻭﺩﻩ‬
‫ﺣﻖ ﺍﻭ ﻧﻤﻰ ﺷﻮﺩ‪ .‬ﻭ ﻟﮑﻦ‬
‫ﺑﺎﻟﺒﺪﻳﻬﻪ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺗﺼﺪﻳﻖ ﻋﻠﻢ ﺩﺭ ّ‬
‫ﺍﮔﺮ ﻧﻔﺴﻰ ﺣﺮﻓﻰ ﺍﺯ ﻋﻠﻢ ﻧﺪﻳﺪﻩ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﺷﺮﺍﻓﺖ ﮐﺒﺮﻯ‬
‫ﺭﺑﺎﻧﻰ ﻣﺤﺴﻮﺏ ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﻪ ﻏﺎﻳﺖ‬
‫ﺍﻟﺒﺘﻪ ﺍﻭ ﺍﺯ ﻋﻠﻤﺎﻯ ّ‬
‫ﻓﺎﺋﺰ ﺷﻮﺩ ّ‬
‫ﻗﺼﻮﺍﻯ ﻋﻠﻢ ﻭ ﻧﻬﺎﻳﺖ ﻭ ﻣﻨﺘﻬﺎﻯ ﺁﻥ ﻓﺎﺋﺰ ﮔﺸﺘﻪ‪ .‬ﻭ ﺍﻳﻦ ﺭﺗﺒﻪ ﻫﻢ‬ ‫‪١٥٥‬‬
‫ُ‬ ‫ﻳﺠﻌ ُﻞ َ‬
‫ﺍﻋﻼﮐﻢ‬ ‫ﺍﺯ ﻋﻼﺋﻢ ﻇﻬﻮﺭ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ ْ َ " :‬‬
‫ﺍﻋﻼﮐﻢ‪ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻓﺮﻗﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ُ‬ ‫ﺍﺳﻔﻠﮑﻢ َ‬
‫ﺍﺳﻔﻠﮑﻢ َﻭ َ ْ َ َ ُ‬
‫َ ْ ََ‬

‫ﺍﺳﺘﻀﻌﻔﻮﺍ ِﻓﻰ َ ِ‬
‫ﺍﻻﺭﺽ ﻭ‬ ‫ﺍﻟﺬﻳﻦ ُ ْ ِ ُ‬
‫ﻋﻠﻰ ‪َ ِ ‬‬
‫ﻧﻤﻦ َ َ‬
‫ﺍﻥ َ ُ ‪‬‬
‫ﻧﺮﻳﺪ َ ْ‬
‫"ﻭ ُ ِ ُ‬
‫ﺍﻟﻮﺍﺭﺛﻴﻦ‪ ١".‬ﻭ ﺍﻳﻦ ﻣﺸﺎﻫﺪﻩ ﺷﺪ ﮐﻪ ﺍﻟﻴﻮﻡ ﭼﻪ‬
‫ﻧﺠﻌﻠﻬﻢ َ ِ ِ‬
‫ﺍ‪‬ﻤﺔ ﻭ َ ْ َ ُ ُ ُ‬
‫ﻧﺠﻌﻠﻬﻢ َ ‪ً  ‬‬
‫َ ْ ََُ ْ‬
‫‪ -١‬ﺳﻮﺭﻩ ﻗﺼﺺ‪ ،‬ﺁﻳﻪ ‪٥‬‬
 ‫ﺹ ‪۹۷‬‬
‫ﻣﻘﺪﺍﺭ ﺍﺯ ﻋﻠﻤﺎء ﻧﻈﺮ ﺑﻪ ﺍﻋﺮﺍﺽ ﺩﺭ ﺍﺳﻔﻞ ﺍﺭﺍﺿﻰ ﺟﻬﻞ ﺳﺎﮐﻦ‬
‫ﺷﺪﻩﺍﻧﺪ ﻭ ﺍﺳﺎﻣﻴﺸﺎﻥ ﺍﺯ ﺩﻓﺘﺮ ﻋﺎﻟﻴﻦ ﻭ ﻋﻠﻤﺎء ﻣﺤﻮ ﺷﺪﻩ‪ .‬ﻭ ﭼﻪ‬
‫ﺟﻬﺎﻝ‪ ،‬ﻧﻈﺮ ﺑﻪ ﺍﻗﺒﺎﻝ‪ ،‬ﺑﻪ ﺍﻋﻠﻰ ﺍﻓﻖ ﻋﻠﻢ ﺍﺭﺗﻔﺎﻉ ﺟﺴﺘﻨﺪ‬
‫ﻣﻘﺪﺍﺭ ﺍﺯ ّ‬
‫ﻭ ﺍﺳﻤﺸﺎﻥ ﺩﺭ ﺍﻟﻮﺍﺡ ﻋﻠﻢ ﻭ ﺑﻪ ﻗﻠﻢ ﻗﺪﺭﺕ ﺛﺒﺖ ﮔﺸﺘﻪ‪ .‬ﮐﺬﻟﮏ‬

‫ﺍﻡ ِ ِ‬
‫ﺍﻟﮑﺘﺎﺏ‪ ١".‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﺒﺖ َﻭ ِ ْ َ ُ‬
‫ﻋﻨﺪﻩ ُ ‪‬‬ ‫ﻳﺜ ِ ُ‬
‫ﻳﺸﺎء َﻭ ُ ْ‬
‫ﺤﻮﺍ ﺍ‪َ ُ‬ﻣﺎ َ َ ُ‬
‫ﻳﻤ ُ‬
‫"َ ْ‬
‫ﻗﺒﻴﺢ ﻭ‬
‫ٌ‬ ‫ِ‬
‫ﺍﻟﻤﺪﻟﻮﻝ‬ ‫ﻋﻨﺪ ُ ُ ِ‬
‫ﺣﺼﻮﻝ‬ ‫ﺍﻟﺪﻟﻴﻞ ِ َ‬
‫ﻃﻠﺐ ‪ِ ‬‬‫ُ‬
‫‪" :‬‬
‫ﮐﻪ ﮔﻔﺘﻪﺍﻧﺪ‬
‫ﺍﻫﻞ‬
‫ﻣﺬﻣﻮﻡ‪ُ ".‬ﻗﻞ ﻳﺎ َ َ‬
‫ﺍﻟﻤﻌﻠﻮﻡ َ ْ ُ ٌ‬ ‫ﺑﻌﺪ ُ ُ ِ‬
‫ﺍﻟﻮﺻﻮﻝ ٕﺍ َﻟﻰ َ ُ ِ‬ ‫ﺍﻻﺷﺘﻐﺎﻝ ِ ِ ِ‬
‫ﺑﺎﻟﻌﻠﻢ َ َ‬ ‫ِ ُ‬
‫ﻳﺒﺸﺮﮐﻢ‬
‫ﺍﻟﺮﻭﺡ ﻭ ُ َ ‪ُ ُ ‬‬ ‫ﻳﺮﮐﺾ ﻓﻰ َ ‪ِ  ‬‬
‫ﺑﺮﻳﺔ ‪ِ ‬‬ ‫ﻧﺎﺭﻱ َ ُ ُ‬
‫ﻓﺘﻰ ِ ‪‬‬‫ﺍﻻﺭﺽ ﻫﺬﺍ َ‬
‫َ ِ‬
‫ً‬
‫ﺍﻓﻖ ُ ِ‬
‫ﺍﻟﻘﺪﺱ ﻓﻰ‬ ‫ﮐﺎﻥ َﻋﻦ ُ ُ ِ‬
‫ﺍﻟﺬﻯ َ‬
‫ﺑﺎﻻﻣﺮ ّ‬ ‫ِﺑﺴﺮﺍﺝ ﺍ‪َ ‬ﻭ ُ َ ‪ْ ُ ُ ‬‬
‫ﻳﺬﮐﺮﮐﻢ ِ َ ِ‬
‫‪١٥٦‬‬ ‫ﻣﺸﻬﻮﺩﴽ‪ .‬ﺍﻯ ﺩﻭﺳﺖ ﻣﻦ‪ ،‬ﺍﮔﺮ ﻗﺪﺭﻯ‬
‫ﺑﺎﻟﺴﺘﺮ َ ُ‬
‫ﺍﻟﻨﻮﺭ ِ ّ ِ‬ ‫ﺗﺤﺖ ُ ُ ِ‬
‫ﺣﺠﺒﺎﺕ ّ‬ ‫ِ‬
‫ﺍﻟﻌﺮﺍﻕ َ َ‬ ‫ﺷﻄﺮ‬
‫َ ِ‬
‫ﺩﺭ ﺳﻤﺎﻭﺍﺕ ﻣﻌﺎﻧﻰ ﻓﺮﻗﺎﻥ ﻃﻴﺮﺍﻥ ﻓﺮﻣﺎﺋﻰ ﻭ ﺩﺭ ﺍﺭﺽ ﻣﻌﺮﻓﺖ‬
‫ﺗﻔﺮﺝ ﻧﻤﺎﺋﻰ ﺑﺴﻴﺎﺭ ﺍﺯ ﺍﺑﻮﺍﺏ‬
‫ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﺁﻥ ﻣﺒﺴﻮﻁ ﮔﺸﺘﻪ ّ‬
‫ﻋﻠﻮﻡ ﺑﺮ ﻭﺟﻪ ﺁﻥ ﺟﻨﺎﺏ ﻣﻔﺘﻮﺡ ﺷﻮﺩ ﻭ ﺧﻮﺍﻫﻴﺪ ﻳﻘﻴﻦ ﻧﻤﻮﺩ ﺑﺮ‬
‫ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﻣﻮﺭ ﮐﻪ ﺍﻟﻴﻮﻡ ﺍﻳﻦ ﻋﺒﺎﺩ ﺭﺍ ﻣﻨﻊ ﻣﻰ ﻧﻤﺎﻳﺪ ﺍﺯ ﻭﺭﻭﺩ‬
‫ﺩﺭ ﺷﺎﻃﻰ ﺑﺤﺮ ﺍﺯﻟﻰ ﺑﻌﻴﻨﻬﺎ ﺩﺭ ﻇﻬﻮﺭ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﻫﻢ ﻣﺮﺩﻡ ﺁﻥ‬
‫ﻋﺼﺮ ﺭﺍ ﻣﻨﻊ ﻧﻤﻮﺩﻩ ﺍﺯ ﺍﻗﺮﺍﺭ ﺑﻪ ﺁﻥ ﺷﻤﺲ ﻭ ﺍﺫﻋﺎﻥ ﺑﻪ ﺁﻥ‪ .‬ﻭ‬
‫ﻣﻄﻠﻊ ﺷﻮﻯ ﻭ ﺑﻪ ﺍﻋﻠﻰ ُﻏﺮﻑ‬
‫ﻫﻤﭽﻨﻴﻦ ﺑﺮ ﺍﺳﺮﺍﺭ ﺭﺟﻌﺖ ﻭ ﺑﻌﺜﺖ ّ‬
‫‪١٥٧‬‬ ‫ﻣﻘﺮ ﻳﺎﺑﻰ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﻳﻨﮑﻪ ﺭﻭﺯﻯ ﺟﻤﻌﻰ ﺍﺯ‬
‫ﻳﻘﻴﻦ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ّ‬
‫ﻣﺠﺎﺣﺪﺍﻥ ﺁﻥ ﺟﻤﺎﻝ ﺑﻰ ﻣﺜﺎﻝ ﻭ ﻣﺤﺮﻭﻣﺎﻥ ﺍﺯ ﮐﻌﺒﻪ ﻻﻳﺰﺍﻝ ﺍﺯ ﺭﻭﻯ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺭﻋﺪ‪ ،‬ﺁﻳﻪ ‪٣٩‬‬

‫ﺹ ‪۹۸‬‬

‫ﺃﻻ ُ ِ َ‬
‫ﻧﺆﻣﻦ‬ ‫ﺍﻟﻴﻨﺎ ‪‬‬
‫ﻋﻬﺪ ٕ َ َ‬
‫ﺍﻥ ﺍ‪َ ِ َ َ‬‬
‫ﺍﺳﺘﻬﺰﺍء ﻋﺮﺽ ﻧﻤﻮﺩﻧﺪ‪ ٕ " :‬‬
‫ﺍﻟﻨﺎﺭ‪ ١".‬ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ‬
‫ﺗﺄﮐﻠﻪ ‪ُ ‬‬ ‫ٍ‬
‫ﺑﻘﺮﺑﺎﻥ َ ُ ُ ُ‬ ‫ﺣﺘﻰ َ ِ َ َ‬
‫ﻳﺄﺗﻴﻨﺎ‬ ‫َِ ُ ٍ‬
‫ﻟﺮﺳﻮﻝ َ ّ‬
‫ﺍﺳﺖ ﮐﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﻬﺪ ﮐﺮﺩﻩ ﺍﺳﺖ ﺑﻪ ﻣﺎ ﮐﻪ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﻳﻢ ﺑﻪ ﺭﺳﻮﻟﻰ‬
‫ﻣﮕﺮ ﺁﻧﮑﻪ ﻣﻌﺠﺰﻩ ﻫﺎﺑﻴﻞ ﻭ ﻗﺎﺑﻴﻞ ﺭﺍ ﻇﺎﻫﺮ ﻓﺮﻣﺎﻳﺪ‪ ،‬ﻳﻌﻨﻰ ﻗﺮﺑﺎﻧﻰ‬
 ‫ﮐﻨﺪ ﻭ ﺁﺗﺸﻰ ﺍﺯ ﺁﺳﻤﺎﻥ ﺑﻴﺎﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺴﻮﺯﺍﻧﺪ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ‬
‫ﺣﮑﺎﻳﺖ ﻫﺎﺑﻴﻞ ﺷﻨﻴﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﺁﻥ ﺣﻀﺮﺕ‬
‫ﻗﺒﻠﻰ ِ َ ‪ِ َ ‬‬
‫ﺑﺎﻟﺒﻴﻨﺎﺕ َﻭ‬ ‫ﺭﺳﻞ ِﻣﻦ َ ْ ِ‬ ‫ﺩﺭ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩﻧﺪ َﻗﺪ َ ُ ْ‬
‫ﺟﺎ‪‬ﮐﻢ ُ ُ ٌ‬
‫‪" :‬‬

‫ﮐﻨﺘﻢ َ ِ َ‬
‫ﺻﺎﺩﻗﻴﻦ‪ ٢".‬ﺗﺮﺟﻤﻪ ﺁﻥ‬ ‫ﺍﻥ ُ ُ ْ‬
‫ﻗﺘﻠﺘﻤﻮﻫﻢ ٕ ْ‬ ‫ﻗﻠﺘﻢ َ ِ َ‬
‫ﻓﻠﻢ َ َ ْ ُ ُ ُ ْ‬ ‫ِﺑﺎ ‪‬ﻟﺬﻯ ُ ْ ُ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺁﻣﺪ ﺑﻪ ﺳﻮﻯ ﺷﻤﺎ ﭘﻴﺶ ﺍﺯ ﻣﻦ‬
‫ﺑﻴﻨﺎﺕ ﻇﺎﻫﺮﺍﺕ ﻭ ﺑﻪ ﺁﻧﭽﻪ ﺷﻤﺎ‬
‫ﺭﺳﻮﻝ ﻫﺎﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺎ ّ‬
‫ﻣﻰ ﻃﻠﺒﻴﺪ‪ ،‬ﭘﺲ ﭼﺮﺍ ُﮐﺸﺘﻴﺪ ﺁﻥ ﺭﺳﻞ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺭﺍ ﺍﮔﺮ ﻫﺴﺘﻴﺪ‬
‫ﺭﺍﺳﺖ ﮔﻮﻳﺎﻥ؟ ﺣﺎﻝ ﺍﻧﺼﺎﻑ ﺩﻫﻴﺪ‪ ،‬ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺁﻥ ﻋﺒﺎﺩ ﮐﻪ‬
‫ﺩﺭ ﻋﺼﺮ ﻭ ﻋﻬﺪ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩﻩﺍﻧﺪ ﮐﺠﺎ ﺩﺭ ﻋﻬﺪ ﺁﺩﻡ ﻳﺎ ﺍﻧﺒﻴﺎﻯ‬
‫ﺩﻳﮕﺮ ﺑﻮﺩﻧﺪ ﮐﻪ ﭼﻨﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﻓﺎﺻﻠﻪ ﺑﻮﺩ ﺍﺯ ﻋﻬﺪ ﺁﺩﻡ ﺗﺎ ﺁﻥ‬
‫ﺯﻣﺎﻥ؟ ﻣﻊ ﺫﻟﮏ ﭼﺮﺍ ﺁﻥ ﺟﻮﻫﺮ ﺻﺪﻕ ﻧﺴﺒﺖ ﻗﺘﻞ ﻫﺎﺑﻴﻞ ﻭ ﻳﺎ‬
‫ﺍﻧﺒﻴﺎﻯ ﺩﻳﮕﺮ ﺭﺍ ﺑﻪ ﻋﺒﺎﺩ ﺯﻣﺎﻥ ﺧﻮﺩ ﻓﺮﻣﻮﺩ؟ ﭼﺎﺭﻩ ﻧﺪﺍﺭﻯ ﻳﺎ‬
‫ﺍﻳﻨﮑﻪ ﻧﻌﻮﺫ ﺑﺎ‪ ‬ﻧﺴﺒﺖ ﮐﺬﺏ ﻭ ﻳﺎ ﮐﻼﻡ ﻟﻐﻮ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ‬
‫ﺑﺪﻫﻰ ﻳﺎ ﺑﮕﻮﺋﻰ ﺁﻥ ﺍﺷﻘﻴﺎء ﻫﻤﺎﻥ ﺍﺷﻘﻴﺎء ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﻫﺮ‬
‫ﻧﺒﻴﻴﻦ ﻭ ﻣﺮﺳﻠﻴﻦ ﻣﻌﺎﺭﺿﻪ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﺑﺎﻻﺧﺮﻩ‬
‫ﻋﺼﺮﻯ ﺑﺎ ّ‬
‫‪ ١‬ﻭ ‪ -٢‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪١٨٣‬‬
 ‫ﺹ ‪۹۹‬‬
‫‪١٥٨‬‬ ‫ﺗﻔﮑﺮ ﻓﺮﻣﺎ ﺗﺎ ﻧﺴﻴﻢ‬
‫ّ‬ ‫ﻫﻤﻪ ﺭﺍ ﺷﻬﻴﺪ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺩﺭﺳﺖ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ‬
‫ﺧﻮﺵ ﻋﺮﻓﺎﻥ ﺍﺯ ﻣﺼﺮ ﺭﺣﻤﺎﻥ ﺑﻮﺯﺩ ﻭ ﺟﺎﻥ ﺭﺍ ﺍﺯ ﺑﻴﺎﻥ ﺧﻮﺵ‬
‫ﺟﺎﻧﺎﻥ ﺑﻪ ﺣﺪﻳﻘﻪ ﻋﺮﻓﺎﻥ ﺭﺳﺎﻧﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻣﺮﺩﻡ ﻏﺎﻓﻞ ﭼﻮﻥ‬
‫ﻣﻌﻨﻰ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺑﺎﻟﻐﻪ ﮐﺎﻣﻠﻪ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺟﻮﺍﺏ ﺭﺍ‬
‫ﺑﻪ ﮔﻤﺎﻥ ﺧﻮﺩ ﻣﻄﺎﺑﻖ ﺳﺆﺍﻝ ﻧﻤﻰ ﻳﺎﻓﺘﻨﺪ ﻟﻬﺬﺍ ﻧﺴﺒﺖ ﻋﺪﻡ ﻋﻠﻢ ﻭ‬
‫‪١٥٩‬‬ ‫ﺟﻨﻮﻥ ﺑﻪ ﺁﻥ ﺟﻮﺍﻫﺮ ﻋﻠﻢ ﻭ ﻋﻘﻞ ﻣﻰ ﺩﺍﺩﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﻳﻪ‬
‫ﮐﺎﻧﻮﺍ ِﻣﻦ َ ْ ُ‬
‫ﻗﺒﻞ‬ ‫ﺗﻌﺮﺿﴼ ﺑﻪ ﺍﻫﻞ ﺯﻣﺎﻥ‪َ " :‬ﻭ َ ُ‬
‫ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ّ‬
‫ﮐﻔﺮﻭﺍ‬
‫ﻋﺮﻓﻮﺍ َ َ‬
‫ﺟﺎءﻫﻢ ﻣﺎ َ َ ُ‬
‫ُ‬ ‫ﻓﻠﻤﺎ‬
‫ﮐﻔﺮﻭﺍ َ َ ّ‬
‫ﺍﻟﺬﻳﻦ َ َ ُ‬
‫ﻋﻠﻰ ‪َ ‬‬ ‫َ َْ ِ ُ َ‬
‫ﻳﺴﺘﻔﺘﺤﻮﻥ َ َ‬

‫ﻋﻠﻰ َ ِ َ‬
‫ﺍﻟﮑﺎﻓﺮﻳﻦ‪ ١".‬ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﻮﺩﻧﺪ ﺍﻳﻦ ﮔﺮﻭﻩ ﮐﻪ ﺑﺎ‬ ‫ِ ِﺑﻪ َ َ ْ َ ُ‬
‫ﻓﻠﻌﻨﺔﺍ‪َ َ ِ‬‬
‫ﮐﻔﺎﺭ ﻣﺠﺎﻫﺪﻩ ﻭ ﻗﺘﺎﻝ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﻃﻠﺐ ﻓﺘﺢ‬
‫ّ‬
‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺑﺮﺍﻯ ﻧﺼﺮﺕ ﺍﻣﺮﺍ‪ ،‬ﭘﺲ ﭼﻮﻥ ﺁﻣﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺁﻥ‬
‫ﮐﺴﻰ ﮐﻪ ﺷﻨﺎﺧﺘﻪ ﺑﻮﺩﻧﺪ ﮐﺎﻓﺮ ﺷﺪﻧﺪ ﺑﻪ ﺍﻭ‪ .‬ﭘﺲ ﻟﻌﻨﺖ ﺧﺪﺍ ﺑﺮ‬
‫ﮐﺎﻓﺮﺍﻥ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺍﺯ ﺁﻳﻪ ﭼﻨﻴﻦ ﻣﺴﺘﻔﺎﺩ ﻣﻰ ﺷﻮﺩ‬
‫ﮐﻪ ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﻫﻤﺎﻥ ﻣﺮﺩﻣﻰ ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﻋﻬﺪ‬
‫ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﺑﺮﺍﻯ ﺗﺮﻭﻳﺞ ﺁﻥ ﺷﺮﻳﻌﺖ ﻭ ﺍﺑﻼﻍ ﺍﻣﺮﺍ‪ ‬ﻣﺠﺎﺩﻟﻪ ﻭ‬
‫ﻣﺤﺎﺭﺑﻪ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﻣﺮﺩﻡ ﻋﻬﺪ ﻋﻴﺴﻰ ﻭ ﻣﻮﺳﻰ ﻏﻴﺮ‬
‫ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩﻧﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺁﻥ ﮐﺴﻰ ﺭﺍ ﮐﻪ ﺍﺯ‬
‫ﻗﺒﻞ ﺷﻨﺎﺧﺘﻪ ﺑﻮﺩﻧﺪ ﻣﻮﺳﻰ ﺑﻮﺩ ﺻﺎﺣﺐ ﺗﻮﺭﺍﺕ ﻭ ﻋﻴﺴﻰ ﺑﻮﺩ‬
‫ﺻﺎﺣﺐ ﺍﻧﺠﻴﻞ‪ .‬ﻣﻊ ﺫﻟﮏ ﭼﺮﺍ ﺁﻥ ﺣﻀﺮﺕ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﭼﻮﻥ ﺁﻣﺪ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٨٩‬‬
 ‫ﺹ ‪١٠٠‬‬
‫ﺑﺴﻮﻯ ﺍﻳﺸﺎﻥ ﺁﻥ ﮐﺴﻰ ﮐﻪ ﺍﻭ ﺭﺍ ﺷﻨﺎﺧﺘﻪ ﺑﻮﺩﻧﺪ ﮐﻪ ﻋﻴﺴﻰ‬
‫ﺑﺎﺷﺪ ﻳﺎ ﻣﻮﺳﻰ‪ ،‬ﺑﻪ ﺍﻭ ﮐﺎﻓﺮ ﺷﺪﻧﺪ؟ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺁﻥ ﺣﻀﺮﺕ ﻧﻈﺮ‬
‫ﻣﺤﻤﺪ ﺑﺎﺷﺪ ﻭ ﺍﺯ‬
‫ّ‬ ‫ﺑﻪ ﻇﺎﻫﺮ‪ ،‬ﻣﻮﺳﻮﻡ ﺑﻪ ﺍﺳﻢ ﺩﻳﮕﺮ ﺑﻮﺩﻧﺪ ﮐﻪ‬
‫ﻣﺪﻳﻨﻪ ﺩﻳﮕﺮ ﻇﺎﻫﺮ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻟﺴﺎﻥ ﺩﻳﮕﺮ ﻭ ﺷﺮﻉ ﺩﻳﮕﺮ‬
‫ﺁﻣﺪﻧﺪ‪ .‬ﻣﻊ ﺫﻟﮏ ﭼﮕﻮﻧﻪ ﺣﮑﻢ ﺁﻳﻪ ﺛﺎﺑﺖ ﻣﻰ ﺷﻮﺩ ﻭ ﺍﺩﺭﺍﮎ‬
‫ﻣﻰ ﮔﺮﺩﺩ؟ ﺣﺎﻝ ﺣﮑﻢ ﺭﺟﻮﻉ ﺭﺍ ﺍﺩﺭﺍﮎ ﻓﺮﻣﺎ ﮐﻪ ﺑﻪ ﭼﻪ ﺻﺮﻳﺤﻰ ﺩﺭ‬ ‫‪١٦٠‬‬
‫ﺧﻮﺩ ﻓﺮﻗﺎﻥ ﻧﺎﺯﻝ ﺷﺪﻩ ﻭ ﺍﺣﺪﻯ ﺗﺎ ﺍﻟﻴﻮﻡ ﺍﺩﺭﺍﮎ ﺁﻥ ﻧﻨﻤﻮﺩﻩ‪ .‬ﺣﺎﻝ‬
‫ﭼﻪ ﻣﻰ ﻓﺮﻣﺎﺋﻴﺪ؟ ﺍﮔﺮ ﻣﻰ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺟﻌﺖ ﺍﻧﺒﻴﺎﻯ‬
‫ﻗﺒﻞ ﺑﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺁﻳﻪ ﻣﺴﺘﻔﺎﺩ ﻣﻴﺸﻮﺩ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺻﺤﺎﺏ‬
‫ﺍﻭ ﻫﻢ ﺭﺟﻌﺖ ﺍﺻﺤﺎﺏ ﻗﺒﻞ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺁﻳﺎﺕ‬
‫ﻣﺬﮐﻮﺭﻩ ﻫﻢ ﺭﺟﻌﺖ ﻋﺒﺎﺩ ﻗﺒﻞ ﻭﺍﺿﺢ ﻭ ﻻﺋﺢ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﺍﻧﮑﺎﺭ‬
‫ﺣﺠﺖ ﺍﮐﺒﺮ ﺍﺳﺖ ﻗﺎﺋﻞ ﺷﺪﻩﺍﻧﺪ‪.‬‬
‫ﮐﻨﻨﺪ ﺑﺮ ﺧﻼﻑ ﺣﮑﻢ ﮐﺘﺎﺏ ﮐﻪ ّ‬
‫ﺍﻳﺎﻡ ﻇﻬﻮﺭ‬
‫ﭘﺲ ﻫﻤﻴﻦ ﻗﺴﻢ ﺣﮑﻢ ﺭﺟﻊ ﻭ ﺑﻌﺚ ﻭ ﺣﺸﺮ ﺭﺍ ﺩﺭ ّ‬
‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺩﺭ ﺍﺟﺴﺎﺩ‬
‫ﻫﻮﻳﻪ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﺗﺎ ﺭﺟﻮﻉ ﺍﺭﻭﺍﺡ ّ‬
‫ﻣﻈﺎﻫﺮ ّ‬
‫ﺻﺎﻓﻴﻪ ﻣﻨﻴﺮﻩ ﺑﻪ ﻋﻴﻦ ﺭﺃﺱ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻰ ﻭ ﻏﺒﺎﺭﻫﺎﻯ ﺟﻬﻞ ﻭ‬
‫ﻣﻨﺰﻩ ﻧﻤﺎﺋﻰ‬
‫ﻧﻔﺲ ﻇﻠﻤﺎﻧﻰ ﺭﺍ ﺑﻪ ﺁﺏ ﺭﺣﻤﺖ ﻋﻠﻢ ﺭﺣﻤﺎﻧﻰ ﭘﺎﮎ ﻭ ّ‬
‫ﻗﻮﺕ ﻳﺰﺩﺍﻧﻰ ﻭ ﻫﺪﺍﻳﺖ ﺳﺒﺤﺎﻧﻰ ﻭ ﺳﺮﺍﺝ ﻧﻮﺭﺍﻧﻰ‪،‬‬
‫ﮐﻪ ﺷﺎﻳﺪ ﺑﻪ ّ‬
‫ﺳﺒﻴﻞ ﺻﺒﺢ ﻫﺪﺍﻳﺖ ﺭﺍ ﺍﺯ ﺷﺎﻡ ﺿﻼﻟﺖ ﺗﻤﻴﺰ ﺩﻫﻰ ﻭ ﻓﺮﻕ ﮔﺬﺍﺭﻯ‪.‬‬
‫ﺍﺣﺪﻳﻪ ﮐﻪ ﺩﺭ‬
‫ّ‬ ‫ﻭ ﺩﻳﮕﺮ ﻣﻌﻠﻮﻡ ﺁﻥ ﺟﻨﺎﺏ ﺑﻮﺩﻩ ﮐﻪ ﺣﺎﻣﻼﻥ ﺍﻣﺎﻧﺖ‬ ‫‪١٦١‬‬
‫ﻣﻠﮑﻴﻪ ﺑﻪ ﺣﮑﻢ ﺟﺪﻳﺪ ﻭ ﺍﻣﺮ ﺑﺪﻳﻊ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﻧﺪ ﭼﻮﻥ‬
‫ّ‬ ‫ﻋﻮﺍﻟﻢ‬
 ‫ﺹ ‪١٠١‬‬
‫ﻣﺸﻴﺖ ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﻣﻰ ﮔﺮﺩﻧﺪ ﻭ‬
‫ﺍﻳﻦ ﺍﻃﻴﺎﺭ ﻋﺮﺵ ﺑﺎﻗﻰ ﺍﺯ ﺳﻤﺎء ّ‬
‫ﺭﺑﺎﻧﻰ ﻗﻴﺎﻡ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻟﻬﺬﺍ ﺣﮑﻢ ﻳﮏ ﻧﻔﺲ ﻭ‬
‫ﺟﻤﻴﻊ ﺑﺮ ﺍﻣﺮ ﻣﺒﺮﻡ ّ‬
‫ﻣﺤﺒﺖ ﺍﻟﻬﻰ ﺷﺎﺭﺑﻨﺪ ﻭ ﺍﺯ‬
‫ّ‬ ‫ﻳﮏ ﺫﺍﺕ ﺭﺍ ﺩﺍﺭﻧﺪ‪ ،‬ﭼﻪ ﺟﻤﻴﻊ ﺍﺯ ﮐﺄﺱ‬
‫ﺣﻖ ﺭﺍ ﺩﻭ ﻣﻘﺎﻡ‬
‫ﺍﺛﻤﺎﺭ ﺷﺠﺮﻩ ﺗﻮﺣﻴﺪ ﻣﺮﺯﻭﻕ‪ .‬ﻭ ﺍﻳﻦ ﻣﻈﺎﻫﺮ ّ‬
‫ﻣﻘﺮﺭ ﺍﺳﺖ‪ .‬ﻳﮑﻰ ﻣﻘﺎﻡ ﺻﺮﻑ ﺗﺠﺮﻳﺪ ﻭ ﺟﻮﻫﺮ ﺗﻔﺮﻳﺪ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ‬
‫ّ‬
‫ﮐﻞ ﺭﺍ ﺑﻪ ﻳﮏ ﺍﺳﻢ ﻭ ﺭﺳﻢ ﻣﻮﺳﻮﻡ ﻭ ﻣﻮﺻﻮﻑ ﻧﻤﺎﺋﻰ‬
‫ﻣﻘﺎﻡ ﺍﮔﺮ ّ‬
‫ﺍﺣﺪ ِ ْ‬
‫ﻣﻦ‬ ‫ﺑﻴﻦ َ َ ٍ‬
‫ﻧﻔﺮﻕ َ َ‬
‫ﺑﺄﺳﻰ ﻧﻴﺴﺖ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻻ ُ َ ‪ُ ‬‬
‫ُ ُِِ‬
‫ﺭﺳﻠﻪ‪ ١ ".‬ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺗﻮﺣﻴﺪ ﺍﻟﻬﻰ ﺩﻋﻮﺕ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺑﻪ ﮐﻮﺛﺮ ﻓﻴﺾ ﻭ ﻓﻀﻞ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺑﺸﺎﺭﺕ ﻣﻰ ﺩﻫﻨﺪ ﻭ‬
‫ﻧﺒﻮﺕ ﻓﺎﺋﺰﻧﺪ ﻭ ﺑﻪ ﺭﺩﺍء ﻣﮑﺮﻣﺖ ﻣﻔﺘﺨﺮ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬
‫ﮐﻞ ﺑﻪ ﺧﻠﻊ ّ‬
‫ّ‬
‫ﻓﺎﻧﺎ‪ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ‬
‫ﺍﻟﻨﺒﻴﻮﻥ َ َ َ‬
‫ﺍﻣﺎ ‪َ  ‬‬
‫ﮐﻪ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ َ " :‬‬
‫ﺍﻭﻝ ﻭ ﻧﻮﺡ ﻭ ﻣﻮﺳﻰ ﻭ ﻋﻴﺴﻰ‪ .‬ﻭ ﻫﻤﻴﻦ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﻨﻢ ﺁﺩﻡ ّ‬
‫ﻣﻀﻤﻮﻥ ﺭﺍ ﻃﻠﻌﺖ ﻋﻠﻮﻯ ﻫﻢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﮐﻪ‬
‫ﺍﺯﻟﻴﻪ ﻭ‬
‫ﻣﺸﻌﺮ ﺑﺮ ﺗﻮﺣﻴﺪ ﺁﻥ ﻣﻮﺍﻗﻊ ﺗﺠﺮﻳﺪ ﺍﺳﺖ ﺍﺯ ﻣﺠﺎﺭﻯ ﺑﻴﺎﻧﺎﺕ ّ‬
‫ﻋﻠﻤﻴﻪ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﺩﺭ ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﮔﺸﺘﻪ‪ .‬ﻭ ﺍﻳﻦ‬
‫ّ‬ ‫ﻣﺨﺎﺯﻥ ﻟﺌﺎﻟﻰ‬
‫ﻣﻘﺪﺱ ﺍﺯ ﺣﺠﺒﺎﺕ‬
‫ﻃﻠﻌﺎﺕ ﻣﻮﺍﻗﻊ ﺣﮑﻢ ﻭ ﻣﻄﺎﻟﻊ ﺍﻣﺮﻧﺪ‪ ،‬ﻭ ﺍﻣﺮ ّ‬
‫ﺗﻌﺪﺩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ" :‬ﻭ َﻣﺎ‬
‫ﮐﺜﺮﺕ ﻭ ﻋﻮﺍﺭﺿﺎﺕ ّ‬
‫ﺍﻟﺒﺘﻪ ﻣﻈﺎﻫﺮ ﺍﻣﺮ ﻫﻢ‬
‫ﻭﺍﺣﺪﺓ‪ ٢ ".‬ﻭ ﭼﻮﻥ ﺍﻣﺮ ﻭﺍﺣﺪ ﺷﺪ ّ‬
‫ﺍﻣﺮﻧﺎ ٕ ّﺍﻻ َ ِ َ ٌ‬
‫َ َُ‬
‫ﺃﺋﻤﻪ ﺩﻳﻦ ﻭ ﺳﺮﺍﺝ ﻫﺎﻯ ﻳﻘﻴﻦ ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬
‫ﻭﺍﺣﺪﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﻗﻤﺮ‪ ،‬ﺁﻳﻪ ‪٥٠‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٨٥‬‬
 ‫ﺹ ‪١٠٢‬‬
‫ﺤﻤﺪ‪ ".‬ﺑﺎﺭﻯ‪،‬‬
‫ﺍﻭﺳﻄﻨﺎ ُﻣ َ ّ ٌ‬
‫ﻣﺤﻤﺪ َﻭ َ َ ُ‬
‫ﺁﺧﺮﻧﺎ ُ َ ّ ٌ‬
‫ﻣﺤﻤﺪ ﻭ ِ ُ‬
‫ﺍﻭﻟﻨﺎ ُ َ ّ ٌ‬
‫" َُّ‬ ‫‪١٦٢‬‬
‫ﻣﺤﻘﻖ ﺁﻥ ﺟﻨﺎﺏ ﺑﻮﺩﻩ ﮐﻪ ﺟﻤﻴﻊ ﺍﻧﺒﻴﺎء ﻫﻴﺎﮐﻞ ﺍﻣﺮﺍ‪ ‬ﻫﺴﺘﻨﺪ‬
‫ّ‬ ‫ﻣﻌﻠﻮﻡ ﻭ‬
‫ﮐﻪ ﺩﺭ ﻗﻤﺎﺋﺺ ﻣﺨﺘﻠﻔﻪ ﻇﺎﻫﺮ ﺷﺪﻧﺪ‪ .‬ﻭ ﺍﮔﺮ ﺑﻪ ﻧﻈﺮ ﻟﻄﻴﻒ‬
‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻰ ﻫﻤﻪ ﺭﺍ ﺩﺭ ﻳﮏ ﺭﺿﻮﺍﻥ ﺳﺎﮐﻦ ﺑﻴﻨﻰ ﻭ ﺩﺭ ﻳﮏ ﻫﻮﺍ‬
‫ﻃﺎﺋﺮ ﻭ ﺑﺮ ﻳﮏ ﺑﺴﺎﻁ ﺟﺎﻟﺲ ﻭ ﺑﺮ ﻳﮏ ﮐﻼﻡ ﻧﺎﻃﻖ ﻭ ﺑﺮ ﻳﮏ ﺍﻣﺮ‬
‫ﺍﺗﺤﺎﺩ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﻭ ﺷﻤﻮﺱ ﻏﻴﺮ ﻣﺤﺪﻭﺩ ﻭ‬
‫ﺁﻣﺮ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ّ‬
‫ﻗﺪﺳﻴﻪ ﺑﻔﺮﻣﺎﻳﺪ‪ :‬ﻣﻦ ﺭﺟﻮﻉ‬
‫ّ‬ ‫ﻣﻌﺪﻭﺩ‪ .‬ﭘﺲ ﺍﮔﺮ ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﻣﻈﺎﻫﺮ‬
‫ﮐﻞ ﺍﻧﺒﻴﺎء ﻫﺴﺘﻢ‪ ،‬ﺻﺎﺩﻕ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺛﺎﺑﺖ ﺍﺳﺖ ﺩﺭ ﻫﺮ‬
‫ّ‬
‫ﻇﻬﻮﺭ ﺑﻌﺪ‪ ،‬ﺻﺪﻕ ﺭﺟﻮﻉ ﻇﻬﻮﺭ ﻗﺒﻞ‪ .‬ﻭ ﭼﻮﻥ ﺭﺟﻮﻉ ﺍﻧﺒﻴﺎء ﻣﻮﺍﻓﻖ‬
‫ﻭ ﻣﻄﺎﺑﻖ ﺁﻳﺎﺕ ﻭ ﺍﺧﺒﺎﺭ ﺛﺎﺑﺖ ﺷﺪ ﺭﺟﻮﻉ ﺍﻭﻟﻴﺎء ﻫﻢ ﺛﺎﺑﺖ ﻭ‬
‫ﻣﺤﻘﻖ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﺭﺟﻮﻉ ﺍﻇﻬﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺩﻟﻴﻞ ﻭ‬
‫ّ‬
‫ﻣﺜﻼ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺍﺯ ﺟﻤﻠﻪ ﺍﻧﺒﻴﺎء ﻧﻮﺡ‬
‫ً‬ ‫ﺑﺮﻫﺎﻥ ﻣﺤﺘﺎﺝ ﺷﻮﺩ‪.‬‬
‫ﻧﺒﻮﺕ ﺷﺪ ﻭ ﺑﻪ ﻗﻴﺎﻡ ﺍﻟﻬﻰ ﺑﺮ ﺍﻣﺮ ﻗﻴﺎﻡ‬
‫ﺑﻮﺩ ﮐﻪ ﭼﻮﻥ ﻣﺒﻌﻮﺙ ﺑﻪ ّ‬
‫ﻓﺮﻣﻮﺩ ﻫﺮ ﻧﻔﺴﻰ ﮐﻪ ﺑﻪ ﺍﻭ ﻣﺆﻣﻦ ﻭ ﺑﻪ ﺍﻣﺮ ﺍﻭ ﻣﺬﻋﻦ ﺷﺪ ﺍﻭ ﻓﻰ‬
‫ﺣﻖ ﺍﻭ ﺻﺎﺩﻕ‬
‫ﻣﺸﺮﻑ ﺷﺪ‪ .‬ﻭ ﺩﺭ ّ‬
‫ﺍﻟﺤﻘﻴﻘﻪ ﺑﻪ ﺣﻴﺎﺕ ﺟﺪﻳﺪﻩ ّ‬
‫ﻣﻰ ﺁﻣﺪ ﺣﻴﺎﺕ ﺑﺪﻳﻊ ﻭ ﺭﻭﺡ ﺟﺪﻳﺪ‪ ،‬ﺯﻳﺮﺍ ﮐﻪ ﺍﻭ ﻗﺒﻞ ﺍﺯ ﺍﻳﻤﺎﻥ ﺑﻪ‬
‫ﺧﺪﺍ ﻭ ﺍﺫﻋﺎﻥ ﺑﻪ ﻣﻈﻬﺮ ﻧﻔﺲ ﺍﻭ ﮐﻤﺎﻝ ﻋﻼﺋﻖ ﺭﺍ ﺑﻪ ﺍﻣﻮﺍﻝ ﻭ‬
‫ﺘﻌﻠﻘﻪ ﺑﻪ ﺩﻧﻴﺎ ﺍﺯ ﻗﺒﻴﻞ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪ ﻭ ﺍﻃﻌﻤﻪ ﻭ ﺍﺷﺮﺑﻪ ﻭ‬
‫ﺍﺳﺒﺎﺏ ﻣ ّ‬
‫ﺍﻣﺜﺎﻝ ﺫﻟﮏ ﺩﺍﺷﺘﻪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﻭﻗﺎﺕ ﻟﻴﻞ ﻭ ﻧﻬﺎﺭ ﺭﺍ ﻣﺼﺮﻭﻑ ﺑﺮ‬
‫ﻫﻤﺖ ﺩﺭ ﺗﺤﺼﻴﻞ ﺍﺷﻴﺎﻯ‬
‫ﺗﻌﻴﺶ ﺩﺍﺷﺘﻪ ﻭ ّ‬
‫ﺍﺧﺬ ﺯﺧﺎﺭﻑ ﻭ ﺍﺳﺒﺎﺏ ّ‬
 ‫ﺹ ‪١٠٣‬‬
‫ﻟﺠﻪ‬
‫ﻓﺎﻧﻴﻪ ﮔﻤﺎﺷﺘﻪ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﮔﺬﺷﺘﻪ‪ ،‬ﻗﺒﻞ ﺍﺯ ﻭﺭﻭﺩ ﺩﺭ ّ‬
‫ﺍﺗﺒﺎﻉ ﺁﺩﺍﺏ ﻭ ﺷﺮﺍﺋﻊ ﺍﻳﺸﺎﻥ‬
‫ﺍﻳﻤﺎﻥ ﺑﻪ ﺣﺪﻭﺩﺍﺕ ﺁﺑﺎء ﻭ ﺍﺟﺪﺍﺩ ﻭ ّ‬
‫ﭼﻨﺎﻥ ﺭﺍﺳﺦ ﻭ ﻣﺤﮑﻢ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺣﮑﻢ ﺑﻪ ﻗﺘﻞ ﺍﻭ ﻣﻰ ﺷﺪ ﺷﺎﻳﺪ‬
‫ﺗﻘﻠﻴﺪﻳﻪ ﮐﻪ ﺩﺭ‬
‫ّ‬ ‫ﺭﺿﺎ ﻣﻰ ﺩﺍﺩ ﻭ ﺭﺍﺿﻰ ﺑﺮ ﺗﻐﻴﻴﺮ ﺣﺮﻓﻰ ﺍﺯ ﺍﻣﻮﺭ‬
‫ﺁﺑﺎ‪‬ﻧﺎ‬
‫َ‬ ‫ﻭﺟﺪﻧﺎ‬
‫ﺍﻧﺎ َ َ ْ َ‬
‫ﻣﻴﺎﻥ ﻗﻮﻡ ﺑﻮﺩ ﻧﻤﻰ ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻫﻤﻪ ﻗﻮﻡ ﻧﺪﺍء " ٕ ‪‬‬
‫ﻣﻘﺘﺪﻭﻥ‪ ١".‬ﺑﺮﺁﻭﺭﺩﻧﺪ‪ .‬ﻭ ‪١٦٣‬‬ ‫ﻋﻠﻰ ِ ِ ْ‬
‫ﺁﺛﺎﺭﻫﻢ ُ ْ َ ُ َ‬ ‫ﺍﻧﺎ َ َ‬ ‫ﻋﻠﻰ ُ ‪ٍ ‬‬
‫ﺍﻣﺔ َﻭ ٕ ‪‬‬ ‫ََ‬
‫ﻫﻤﻴﻦ ﮔﺮﻭﻩ‪ ،‬ﺑﺎ ﻫﻤﻪ ﺍﻳﻦ ﺣﺠﺒﺎﺕ ﻣﺤﺪﻭﺩﻩ ﻭ ﺣﺪﻭﺩﺍﺕ ﻣﺬﮐﻮﺭﻩ‬
‫ﻣﺠﺮﺩ ﺍﻳﻨﮑﻪ ﺻﻬﺒﺎﻯ ﺍﻳﻤﺎﻥ ﺭﺍ ﺍﺯ ﮐﺄﺱ ﺍﻳﻘﺎﻥ ﺍﺯ ﺍﻳﺎﺩﻯ ﻣﻈﺎﻫﺮ‬
‫ّ‬ ‫ﺑﻪ‬
‫ﺑﺎﻟﻤﺮﻩ ﺗﻘﻠﻴﺐ ﻣﻰ ﺷﺪﻧﺪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﺯ ﺯﻥ‬
‫ّ‬ ‫ﺳﺒﺤﺎﻥ ﻣﻰ ﻧﻮﺷﻴﺪﻧﺪ‬
‫ﮐﻞ ﻣﺎ ﺳﻮﻯ‬
‫ﻭ ﻓﺮﺯﻧﺪ ﻭ ﺍﻣﻮﺍﻝ ﻭ ﺍﺛﻘﺎﻝ ﻭ ﺟﺎﻥ ﻭ ﺍﻳﻤﺎﻥ ﺑﻠﮑﻪ ﺍﺯ ّ‬
‫ﻣﻰ ﮔﺬﺷﺘﻨﺪ ﻭ ﺑﻪ ﻗﺴﻤﻰ ﻏﻠﺒﺎﺕ ﺷﻮﻕ ﺍﻟﻬﻰ ﻭ ﺟﺬﺑﺎﺕ ﺫﻭﻕ‬
‫ﺻﻤﺪﺍﻧﻰ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺧﺬ ﻣﻰ ﻧﻤﻮﺩ ﮐﻪ ﺩﻧﻴﺎ ﺭﺍ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺁﻥ ﻫﺴﺖ‬
‫ﺑﻪ ﭘﺮ ﮐﺎﻫﻰ ﻧﺪﺍﻧﺴﺘﻪ‪ .‬ﺁﻳﺎ ﺣﮑﻢ ﺧﻠﻖ ﺟﺪﻳﺪ ﻭ ﺭﺟﻮﻉ ﺩﺭ ﺍﻳﻨﻬﺎ‬
‫ﻧﻤﻰ ﺷﻮﺩ؟ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻼﺣﻈﻪ ﺷﺪ ﮐﻪ ﺍﻳﻦ ﻧﻔﻮﺱ ﻗﺒﻞ ﺍﺯ ﻓﻮﺯ ﺑﻪ‬
‫ﻋﻨﺎﻳﺖ ﺑﺪﻳﻊ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺻﺪ ﻫﺰﺍﺭ ﺣﻴﻠﻪ ﻭ‬
‫ﺗﺪﺑﻴﺮ ﺍﺯ ﻣﻮﺍﺭﺩ ﻫﻼﮐﺖ ﺣﻔﻆ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺍﺯ ﺧﺎﺭﻯ‬
‫ﺍﺣﺘﺮﺍﺯ ﻣﻰ ﺟﺴﺘﻨﺪ ﻭ ﺍﺯ ﺭﻭﺑﺎﻫﻰ ﻓﻰ ﺍﻟﻤﺜﻞ ﻓﺮﺍﺭ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﺑﻌﺪ‬
‫ﺍﺯ ﺷﺮﻑ ﺑﻪ ﻓﻮﺯ ﺍﮐﺒﺮ ﻭ ﻋﻨﺎﻳﺖ ﻋﻈﻤﻰ ﺻﺪ ﻫﺰﺍﺭ ﺟﺎﻥ ﺭﺍﻳﮕﺎﻥ‬
‫ﻣﻘﺪﺳﺸﺎﻥ ﺍﺯ ﻗﻔﺲ ﺗﻦ ﺑﻴﺰﺍﺭ ﻭ‬
‫ﺍﻧﻔﺎﻕ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺑﻠﮑﻪ ﻧﻔﻮﺱ ّ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺯﺧﺮﻑ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬
 ‫ﺹ ‪١٠٤‬‬
‫ﻳﮏ ﻧﻔﺮ ﺍﺯ ﺍﻳﻦ ﺟﻨﻮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﮔﺮﻭﻫﻰ ﻣﻘﺎﺗﻠﻪ ﻣﻰ ﻧﻤﻮﺩ‪ .‬ﻣﻊ ﺫﻟﮏ‬
‫ﭼﮕﻮﻧﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﻧﻔﻮﺱ ﻫﻤﺎﻥ ﻧﻔﻮﺱ ﻗﺒﻞ ﺑﺎﺷﻨﺪ ﺍﻳﻦ‬
‫ﺟﺴﻤﺎﻧﻴﻪ‬
‫ّ‬ ‫ﺑﺸﺮﻳﻪ ﻭ ﻣﻨﺎﻓﻰ ﻫﻮﺍﻯ‬
‫ّ‬ ‫ﮔﻮﻧﻪ ﺍﻣﻮﺭﺍﺕ ﮐﻪ ﻣﺨﺎﻟﻒ ﻋﺎﺩﺍﺕ‬
‫ﺍﺳﺖ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﺷﻮﺩ؟ ﺑﺎﺭﻯ‪ ،‬ﺍﻳﻦ ﻣﻄﻠﺐ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ‬ ‫‪١٦٤‬‬
‫ﺑﺪﻭﻥ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﺍﻟﻬﻰ ﻣﺤﺎﻝ ﺍﺳﺖ ﺍﻳﻦ ﻗﺴﻢ ﺁﺛﺎﺭ ﻭ ﺍﻓﻌﺎﻝ ﮐﻪ‬
‫ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺷﺒﺎﻫﺖ ﺑﻪ ﺁﺛﺎﺭ ﻭ ﺍﻓﻌﺎﻝ ﻗﺒﻞ ﻧﺪﺍﺭﺩ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ‬
‫ﺷﻮﺩ ﻭ ﺩﺭ ﻋﺮﺻﻪ ﮐﻮﻥ ﺑﻮﺟﻮﺩ ﺁﻳﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺿﻄﺮﺍﺑﺸﺎﻥ ﺑﻪ‬
‫ﻇﻦ ﺑﻪ ﻳﻘﻴﻦ ﺗﻐﻴﻴﺮ ﻣﻰ ﻳﺎﻓﺖ ﻭ ﺧﻮﻑ ﺑﻪ‬
‫ﺍﻃﻤﻴﻨﺎﻥ ﺗﺒﺪﻳﻞ ﻣﻰ ﺷﺪ ﻭ ّ‬
‫ﺟﺮﺋﺖ ﻣﺒﺎﺩﻟﻪ ﻣﻰ ﮔﺸﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺷﺄﻥ ﺍﮐﺴﻴﺮ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ ﻳﮏ‬
‫ﻣﺎﺩﻩ ﻧﺤﺎﺳﻰ ﻣﻼﺣﻈﻪ‬
‫ﻣﺜﻼ ﺩﺭ ّ‬
‫ً‬ ‫ﺣﻴﻦ ﻋﺒﺎﺩ ﺭﺍ ﺗﻘﻠﻴﺐ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪.‬‬ ‫‪١٦٥‬‬
‫ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺍﮔﺮ ﺩﺭ ﻣﻌﺪﻥ ﺧﻮﺩ ﺍﺯ ﻏﻠﺒﻪ ﻳﺒﻮﺳﺖ ﻣﺤﻔﻮﻅ ﺑﻤﺎﻧﺪ‬
‫ﻣﺪﺕ ﻫﻔﺘﺎﺩ ﺳﻨﻪ ﺑﻪ ﻣﻘﺎﻡ ﺫﻫﺒﻰ ﻣﻰ ﺭﺳﺪ‪ .‬ﺍﮔﺮ ﭼﻪ‪ ،‬ﺑﻌﻀﻰ ﺧﻮﺩ‬
‫ﺩﺭ ّ‬
‫ﻧﺤﺎﺱ ﺭﺍ ﺫﻫﺐ ﻣﻰ ﺩﺍﻧﻨﺪ ﮐﻪ ﺑﻪ ﻭﺍﺳﻄﻪ ﻏﻠﺒﻪ ﻳﺒﻮﺳﺖ ﻣﺮﻳﺾ‬
‫ﺷﺪﻩ ﻭ ﺑﻪ ﻣﻘﺎﻡ ﺧﻮﺩ ﻧﺮﺳﻴﺪﻩ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﮐﺴﻴﺮ ﮐﺎﻣﻞ‬ ‫‪١٦٦‬‬
‫ﻣﺎﺩﻩ ﻧﺤﺎﺳﻰ ﺭﺍ ﺩﺭ ﺁﻧﻰ ﺑﻪ ﻣﻘﺎﻡ ﺫﻫﺒﻰ ﻣﻰ ﺭﺳﺎﻧﺪ ﻭ ﻣﻨﺎﺯﻝ ﻫﻔﺘﺎﺩ‬
‫ّ‬
‫ﺳﺎﻟﻪ ﺭﺍ ﺑﻪ ﺁﻧﻰ ﻃﻲ ﻧﻤﺎﻳﺪ‪ .‬ﺁﻳﺎ ﺁﻥ ﺫﻫﺐ ﺭﺍ ﺑﻌﺪ ﻣﻰ ﺗﻮﺍﻥ ﮔﻔﺖ ﮐﻪ‬
‫ّ‬
‫ﻧﺤﺎﺱ ﺍﺳﺖ ﻭ ﻳﺎ ﺑﻪ ﻋﺎﻟﻢ ﺫﻫﺒﻰ ﻧﺮﺳﻴﺪﻩ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﻣﺤﮏ ﺩﺭ‬
‫ﻣﻌﻴﻦ ﻭ ﻭﺍﺿﺢ ﻣﻰ ﻧﻤﺎﻳﺪ‪.‬‬
‫ّ‬ ‫ﻣﻴﺎﻥ ﺍﺳﺖ ﻭ ﺻﻔﺎﺕ ﺫﻫﺒﻰ ﺭﺍ ﺍﺯ ﻧﺤﺎ ﺳﻰ‬
‫‪ ١٦٧‬ﻫﻤﭽﻨﻴﻦ ﺍﻳﻦ ﻧﻔﻮﺱ ﻫﻢ ﺍﺯ ﺍﮐﺴﻴﺮ ﺍﻟﻬﻰ ﺩﺭ ﺁﻧﻰ ﻋﺎﻟﻢ ﺗﺮﺍﺑﻰ ﺭﺍ ﻃﻲ‬
‫ّ‬
‫ﻧﻤﻮﺩﻩ ﺑﻪ ﻋﻮﺍﻟﻢ ﻗﺪﺳﻰ ﻗﺪﻡ ﮔﺬﺍﺭﻧﺪ ﻭ ﺑﻪ ﻗﺪﻣﻰ ﺍﺯ ﻣﮑﺎﻥ ﻣﺤﺪﻭﺩ‬
 ‫ﺹ ‪١٠٥‬‬
‫ﺑﻪ ﻻﻣﮑﺎﻥ ﺍﻟﻬﻰ ﻭﺍﺻﻞ ﺷﻮﻧﺪ‪ .‬ﺟﻬﺪﻯ ﺑﺎﻳﺪ ﺗﺎ ﺑﻪ ﺍﻳﻦ ﺍﮐﺴﻴﺮ ﻓﺎﺋﺰ‬
‫ﺷﻮﻯ‪ ،‬ﮐﻪ ﺩﺭ ﻳﮏ ﺁﻥ ﻣﻐﺮﺏ ﺟﻬﻞ ﺭﺍ ﺑﻪ ﻣﺸﺮﻕ ﻋﻠﻢ ﺭﺳﺎﻧﺪ ﻭ‬
‫ﻇﻠﻤﺖ ﻟﻴﻞ ﻇﻠﻤﺎﻧﻰ ﺭﺍ ﺑﻪ ﺻﺒﺢ ﻧﻮﺭﺍﻧﻰ ﻓﺎﺋﺰ ﮔﺮﺩﺍﻧﺪ ﻭ ﺑﻌﻴﺪ‬
‫ﻇﻦ ﺭﺍ ﺑﻪ ﭼﺸﻤﻪ ﻗﺮﺏ ﻭ ﻳﻘﻴﻦ ﺩﻻﻟﺖ ﮐﻨﺪ ﻭ ﻫﻴﺎﮐﻞ‬
‫ﺻﺤﺮﺍﻯ ّ‬
‫ﺣﻖ ﺍﻳﻦ‬
‫ﻣﺸﺮﻑ ﻓﺮﻣﺎﻳﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺩﺭ ّ‬
‫ﻓﺎﻧﻴﻪ ﺭﺍ ﺑﻪ ﺭﺿﻮﺍﻥ ﺑﺎﻗﻰ ّ‬
‫ﺣﻖ ﺍﻳﻦ ﻋﺒﺎﺩ ﻫﻢ ﺣﮑﻢ ﻋﺒﺎﺩ‬
‫ﺫﻫﺐ ﺣﮑﻢ ﻧﺤﺎﺳﻰ ﺻﺎﺩﻕ ﻣﻰ ﺁﻳﺪ ﺩﺭ ّ‬
‫‪١٦٨‬‬ ‫ﻣﺤﻘﻖ ﺍﺳﺖ‪ .‬ﺍﻯ ﺑﺮﺍﺩﺭ‪ ،‬ﺍﺯ ﺍﻳﻦ‬
‫ّ‬ ‫ﻗﺒﻞ ﺍﺯ ﻓﻮﺯ ﺑﻪ ﺍﻳﻤﺎﻥ ﺻﺎﺩﻕ ﻭ‬
‫ﺑﻴﺎﻧﺎﺕ ﺷﺎﻓﻴﻪ ﮐﺎﻓﻴﻪ ﻭﺍﻓﻴﻪ ﺍﺳﺮﺍﺭ ﺧﻠﻖ ﺟﺪﻳﺪ ﻭ ﺭﺟﻮﻉ ﻭ ﺑﻌﺚ‪،‬‬
‫ﺑﻰ ﺣﺠﺎﺏ ﻭ ﻧﻘﺎﺏ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ‪ .‬ﺍﻧﺸﺎءﺍ‪ ‬ﺑﻪ ﺗﺄﻳﻴﺪﺍﺕ‬
‫ﺒﻴﻪ ﺟﺎﻣﻪ ﮐﻬﻨﻪ ﺭﺍ ﺍﺯ ﺟﺴﻢ ﻭ ﺟﺎﻥ ﺩﻭﺭ ﮐﻨﻰ ﻭ ﺑﻪ ﺧﻠﻊ‬
‫ﻏﻴ ّ‬
‫‪١٦٩‬‬ ‫ﺟﺪﻳﺪﻩ ﺑﺎﻗﻴﻪ ﻣﻔﺘﺨﺮ ﮔﺮﺩﻯ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﻇﻬﻮﺭ ﺑﻌﺪ‪،‬‬
‫ﮐﻞ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﻭ ﺷﺮﺑﺖ‬
‫ﺍﻧﻔﺴﻰ ﮐﻪ ﺳﺒﻘﺖ ﻳﺎﻓﺘﻨﺪ ﺑﻪ ﺍﻳﻤﺎﻥ ﺍﺯ ّ‬
‫ﺍﺣﺪﻳﺖ ﻧﻮﺷﻴﺪﻧﺪ ﻭ ﺑﻪ ﺍﻋﻠﻰ ﻣﻌﺎﺭﺝ‬
‫ّ‬ ‫ﺯﻻﻝ ﻣﻌﺮﻓﺖ ﺭﺍ ﺍﺯ ﺟﻤﺎﻝ‬
‫ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ﻭ ﺍﻧﻘﻄﺎﻉ ﺍﺭﺗﻔﺎﻉ ﺟﺴﺘﻨﺪ ﺣﮑﻢ ﺭﺟﻮﻉ ﺍﻧﻔﺲ ﻗﺒﻞ‬
‫ﮐﻪ ﺩﺭ ﻇﻬﻮﺭ ﻗﺒﻞ ﺑﻪ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﻓﺎﺋﺰ ﺷﺪﻩﺍﻧﺪ ﺑﺮ ﺍﻳﻦ ﺍﺻﺤﺎﺏ‬
‫ﻗﻮﻻ ﻭ ﺍﻣﺮﴽ‪ .‬ﺯﻳﺮﺍ ﺁﻧﭽﻪ‬
‫ً‬ ‫ﻓﻌﻼﻭ‬
‫ً‬ ‫ﻇﻬﻮﺭ ﺑﻌﺪ ﻣﻰ ﺷﻮﺩ ﺍﺳﻤﴼ ﻭ ﺭﺳﻤﴼ ﻭ‬
‫ﺍﺯ ﻋﺒﺎﺩ ﻗﺒﻞ ﻇﺎﻫﺮ ﺷﺪ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺩ ﺑﻌﺪ ﺑﻌﻴﻨﻪ ﻇﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ‬
‫ﻣﺜﻼ ﺍﮔﺮ ﺷﺎﺧﺴﺎﺭ ﮔﻠﻰ ﺩﺭ ﻣﺸﺮﻕ ﺍﺭﺽ ﺑﺎﺷﺪ ﻭ ﺩﺭ‬
‫ً‬ ‫ﮔﺸﺖ‪.‬‬
‫ﻣﻐﺮﺏ ﻫﻢ ﺍﺯ ﺷﺎﺧﻪ ﺩﻳﮕﺮ‪ ،‬ﺁﻥ ﮔﻞ ﻇﺎﻫﺮ ﺷﻮﺩ ﺍﻃﻼﻕ ﮔﻞ ﺑﺮ ﺍﻭ‬
‫ﻣﻰ ﺷﻮﺩ‪ .‬ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻈﺮ ﺑﻪ ﺣﺪﻭﺩﺍﺕ ﺷﺎﺧﻪ ﻭ ﻫﻴﺌﺖ‬
 ‫ﺹ ‪١٠٦‬‬
‫ﺁﻥ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻧﻈﺮ ﺑﻪ ﺭﺍﺋﺤﻪ ﻭ ﻋﻄﺮﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﺩﻭ‬
‫ﻣﻨﺰﻩ ﮐﻦ‬
‫ﻇﺎﻫﺮ ﺍﺳﺖ‪ .‬ﭘﺲ ﻧﻈﺮ ﺭﺍ ﺍﺯ ﺣﺪﻭﺩﺍﺕ ﻇﺎﻫﺮﻩ ﻃﺎﻫﺮ ﻭ ّ‬ ‫‪١٧٠‬‬
‫ﺗﺎ ﻫﻤﻪ ﺭﺍ ﺑﻪ ﻳﮏ ﺍﺳﻢ ﻭ ﻳﮏ ﺭﺳﻢ ﻭ ﻳﮏ ﺫﺍﺕ ﻭ ﻳﮏ ﺣﻘﻴﻘﺖ‬
‫ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﺋﻰ ﻭ ﺍﺳﺮﺍﺭ ﺭﺟﻮﻉ ﮐﻠﻤﺎﺕ ﺭﺍ ﻫﻢ ﺩﺭ ﺣﺮﻭﻓﺎﺕ ﻧﺎﺯﻟﻪ‬
‫ﺗﻔﮑﺮ ﺩﺭ ﺍﺻﺤﺎﺏ ﻋﻬﺪ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﻧﻤﺎ‬
‫ّ‬ ‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻰ‪ .‬ﻗﺪﺭﻯ‬
‫ﻧﻔﺴﻴﻪ ﺑﻪ‬
‫ّ‬ ‫ﺑﺸﺮﻳﻪ ﻭ ﻣﺸﺘﻬﻴﺎﺕ‬
‫ّ‬ ‫ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ‬
‫ﻣﻘﺪﺱ ﻭ ﻣﻨﻘﻄﻊ ﮔﺸﺘﻨﺪ ﻭ‬
‫ﻗﺪﺳﻴﻪ ﺁﻥ ﺣﻀﺮﺕ‪ ،‬ﭘﺎﮎ ﻭ ّ‬
‫ّ‬ ‫ﻧﻔﺤﺎﺕ‬
‫ﻗﺒﻞ ﺍﺯ ﻫﻤﻪ ﺍﻫﻞ ﺍﺭﺽ ﺑﻪ ﺷﺮﻑ ﻟﻘﺎء ﮐﻪ ﻋﻴﻦ ﻟﻘﺎءﺍ‪ ‬ﺑﻮﺩ ﻓﺎﺋﺰ‬
‫ﮐﻞ ﺍﻫﻞ ﺍﺭﺽ ﻣﻨﻘﻄﻊ ﮔﺸﺘﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺷﻨﻴﺪﻩﺍﻳﺪ ﮐﻪ‬
‫ﺷﺪﻧﺪ ﻭ ﺍﺯ ّ‬
‫ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﻣﻈﻬﺮ ﺫﻯ ﺍﻟﺠﻼﻝ ﭼﮕﻮﻧﻪ ﺟﺎﻥ ﻧﺜﺎﺭ ﻣﻰ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻭ‬
‫ﺣﺎﻝ ﻫﻤﺎﻥ ﺛﺒﻮﺕ ﻭ ﺭﺳﻮﺥ ﻭ ﺍﻧﻘﻄﺎﻉ ﺭﺍ ﺑﻌﻴﻨﻪ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎ ﺩﺭ‬
‫ﺍﺻﺤﺎﺏ ﻧﻘﻄﻪ ﺑﻴﺎﻥ ﺭﺍﺟﻊ ﺷﺪﻩ ﭼﻨﺎﻧﭽﻪ ﻣﻼﺣﻈﻪ ﻓﺮﻣﻮﺩﻩ ﺍﻳﺪ ﮐﻪ‬
‫ﻋﻠﻢ ﺍﻧﻘﻄﺎﻉ ﺑﺮ‬
‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ َ َ‬
‫ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﺍﺯ ﺑﺪﺍﻳﻊ ﺟﻮﺩ ّ‬
‫ﺭﻓﺮﻑ ﺍﻣﺘﻨﺎﻉ ﺑﺮﺍﻓﺮﺍﺷﺘﻨﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﻳﻦ ﺍﻧﻮﺍﺭ ﺍﺯ ﻳﮏ ﻣﺼﺒﺎﺡ‬
‫ﻇﺎﻫﺮ ﺷﺪﻩﺍﻧﺪ ﻭ ﺍﻳﻦ ﺍﺛﻤﺎﺭ ﺍﺯ ﻳﮏ ﺷﺠﺮﻩ ﺭﻭﺋﻴﺪﻩﺍﻧﺪ‪ .‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ‬

‫ﺫﻟﮏ ِﻣﻦ َ ِ‬
‫ﻓﻀﻞ ﺍ‪،ِ‬‬ ‫ﮐﻞ ِ َ‬
‫ﻓﺮﻗﻰ ﻣﻠﺤﻮﻅ ﻧﻪ ﻭ ﺗﻐﻴﻴﺮﻯ ﻣﺸﻬﻮﺩ ﻧﻪ‪ ُ .‬‬
‫ﻳﺸﺎء ِﻣﻦ َ ِ ِ‬
‫ﺧﻠﻘﻪ‪ .‬ﺍﻧﺸﺎءﺍ‪ ‬ﺍﺯ ﺍﺭﺽ ﻧﻔﻰ ﺍﺣﺘﺮﺍﺯ ﺟﻮﺋﻴﻢ‬ ‫ُ ِ‬
‫ﻳﺆﺗﻴﻪ َﻣﻦ َ ُ‬
‫ﻭ ﺑﻪ ﺑﺤﺮ ﺍﺛﺒﺎﺕ ﺩﺭ ﺁﺋﻴﻢ ﺗﺎ ﻋﻮﺍﻟﻢ ﺟﻤﻊ ﻭ ﻓﺮﻕ ﻭ ﺗﻮﺣﻴﺪ ﻭ ﺗﻔﺮﻳﻖ‬
‫ﻣﻘﺪﺱ ﺍﺯ ﻋﻨﺎﺻﺮ ﻭ‬
‫ﻭ ﺗﺤﺪﻳﺪ ﻭ ﺗﺠﺮﻳﺪ ﺍﻟﻬﻰ ﺭﺍ ﺑﻪ ﺑﺼﺮﻯ ﮐﻪ ّ‬
‫ﺍﺿﺪﺍﺩ ﺍﺳﺖ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻴﻢ ﻭ ﺑﻪ ﺍﻋﻠﻰ ﺍﻓﻖ ﻗﺮﺏ ﻭ ﻗﺪﺱ ﺣﻀﺮﺕ‬
 ‫ﺹ ‪١٠٧‬‬
‫‪١٧١‬‬ ‫ﻣﻌﺎﻧﻰ ﭘﺮﻭﺍﺯ ﻧﻤﺎﺋﻴﻢ‪ .‬ﭘﺲ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺍﮔﺮ ﺩﺭ‬
‫ﺁﺧﺮ ﻻ ﺁﺧﺮ ﻃﻠﻌﺘﻰ ﺑﻴﺎﻳﺪ ﻭ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ﺑﺮ ﺍﻣﺮﻯ ﮐﻪ ﻗﻴﺎﻡ ﻧﻤﻮﺩ ﺑﺮ‬
‫ﺍﻭﻝ ﺑﺮ ﻃﻠﻌﺖ ﺁﺧﺮ‬
‫ﺍﻭﻝ‪ ،‬ﻫﺮ ﺁﻳﻨﻪ ﺻﺪﻕ ﻃﻠﻌﺖ ّ‬
‫ﺍﻭﻝ ﻻ ّ‬
‫ﺁﻥ ﻃﻠﻌﺖ ّ‬
‫ﻣﻰ ﺷﻮﺩ ﺯﻳﺮﺍ ﮐﻪ ﻃﻠﻌﺖ ﺁﺧﺮ ﻻ ﺁﺧﺮ ﻗﻴﺎﻡ ﻧﻤﻮﺩ ﺑﻪ ﻫﻤﺎﻥ ﺍﻣﺮ ﮐﻪ‬
‫ﺍﻭﻝ ﺑﺮ ﺁﻥ ﻗﻴﺎﻡ ﻧﻤﻮﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻧﻘﻄﻪ ﺑﻴﺎﻥ‪،‬‬
‫ﺍﻭﻝ ﻻ ّ‬
‫ﻃﻠﻌﺖ ّ‬
‫ﺍﺣﺪﻳﻪ ﺭﺍ ﺑﻪ ﺷﻤﺲ ﻣﺜﺎﻝ ﺯﺩﻩﺍﻧﺪ ﮐﻪ‬
‫ّ‬ ‫ﺭﻭﺡ ﻣﺎ ﺳﻮﺍﻩ ﻓﺪﺍﻩ‪ ،‬ﺷﻤﻮﺱ‬
‫ﺍﻭﻝ ﺍﻟﻰ ﺁﺧﺮ ﻻ ﺁﺧﺮ ﻃﻠﻮﻉ ﻧﻤﺎﻳﺪ ﻫﻤﺎﻥ ﺷﻤﺲ‬
‫ﺍﻭﻝ ﻻ ّ‬
‫ﺍﮔﺮ ﺍﺯ ّ‬
‫ﺍﺳﺖ ﮐﻪ ﻃﺎﻟﻊ ﻣﻰ ﺷﻮﺩ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﺍﻳﻦ ﺷﻤﺲ ﻫﻤﺎﻥ‬
‫ﺍﻭﻟﻴﻪ ﺍﺳﺖ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﺭﺟﻮﻉ ﺁﻥ‬
‫ﺷﻤﺲ ّ ّ‬
‫ﺷﻤﺲ ﺍﺳﺖ ﺍﻳﻀﴼ ﺻﺤﻴﺢ ﺍﺳﺖ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﺻﺎﺩﻕ‬
‫ﺧﺘﻤﻴﺖ ﺑﺮ ﻃﻠﻌﺖ ﺑﺪء ﻭ ﺑﺎﻟﻌﮑﺲ ﺯﻳﺮﺍ ﮐﻪ ﺁﻧﭽﻪ‬
‫ّ‬ ‫ﻣﻰ ﺁﻳﺪ ﺫﮐﺮ‬
‫ﻃﻠﻌﺖ ﺧﺘﻢ ﺑﺮ ﺁﻥ ﻗﻴﺎﻡ ﻣﻰ ﻧﻤﺎﻳﺪ ﺑﻌﻴﻨﻪ ﻫﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﺟﻤﺎﻝ ﺑﺪء‬
‫‪١٧٢‬‬ ‫ﺑﺮ ﺁﻥ ﻗﻴﺎﻡ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﺎ ﺍﻳﻨﮑﻪ ﭼﻘﺪﺭ ﻭﺍﺿﺢ ﺍﺳﺖ‬
‫ﻧﺰﺩ ﺷﺎﺭﺑﺎﻥ ﺻﻬﺒﺎﻯ ﻋﻠﻢ ﻭ ﺍﻳﻘﺎﻥ‪ ،‬ﻣﻊ ﺫﻟﮏ ﭼﻪ ﻣﻘﺪﺍﺭ ﺍﺯ ﻧﻔﻮﺱ‬
‫ﺍﻟﻨﺒﻴﻴﻦ‬
‫ﮐﻪ ﺑﻪ ﺳﺒﺐ ﻋﺪﻡ ﺑﻠﻮﻍ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﻪ ﺫﮐﺮ ﺧﺎﺗﻢ ّ ّ‬
‫ﻣﺤﺘﺠﺐ ﺷﺪﻩ ﺍﺯ ﺟﻤﻴﻊ ﻓﻴﻮﺿﺎﺕ ﻣﺤﺠﻮﺏ ﻭ ﻣﻤﻨﻮﻉ ﺷﺪﻩﺍﻧﺪ ﺑﺎ‬
‫ﻓﺎﻧﺎ‪ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ‬
‫ﺍﻟﻨﺒﻴﻮﻥ َ َ َ‬ ‫ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﺁﻥ ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩ َ ‪‬‬
‫ﺍﻣﺎ ‪َ ّ ‬‬
‫‪" :‬‬

‫ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﻣﻨﻢ ﺁﺩﻡ ﻭ ﻧﻮﺡ ﻭ ﻣﻮﺳﻰ ﻭ ﻋﻴﺴﻰ ﭼﻨﺎﻧﭽﻪ ﺫﮐﺮ ﺷﺪ‪.‬‬

‫ﺗﻔﮑﺮ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺑﺮ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺻﺎﺩﻕ‬
‫ّ‬ ‫ﻣﻊ ﺫﻟﮏ‬
‫ﺍﻭﻝ‪ ،‬ﻫﻤﻴﻦ ﻗﺴﻢ ﺻﺎﺩﻕ‬
‫ﻣﻰ ﺁﻳﺪ ﺑﻪ ﺍﻳﻨﮑﻪ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﻣﻨﻢ ﺁﺩﻡ ّ‬
 ‫ﺹ ‪١٠٨‬‬
‫ﻣﻰ ﺁﻳﺪ ﮐﻪ ﺑﻔﺮﻣﺎﻳﻨﺪ‪ :‬ﻣﻨﻢ ﺁﺩﻡ ﺁﺧﺮ‪ .‬ﻭ ﻫﻤﭽﻨﺎﻧﮑﻪ ﺑﺪء ﺍﻧﺒﻴﺎء ﺭﺍ‬
‫ﮐﻪ ﺁﺩﻡ ﺑﺎﺷﺪ ﺑﻪ ﺧﻮﺩ ﻧﺴﺒﺖ ﺩﺍﺩﻧﺪ ﻫﻤﻴﻦ ﻗﺴﻢ ﺧﺘﻢ ﺍﻧﺒﻴﺎء ﻫﻢ‬
‫ﺑﻪ ﺁﻥ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺑﺴﻰ ﻭﺍﺿﺢ ﺍﺳﺖ‬
‫ﺍﻟﻨﺒﻴﻴﻦ ﺑﺮ ﺁﻥ ﺣﻀﺮﺕ ﺻﺎﺩﻕ ﺍﺳﺖ ﻫﻤﺎﻥ‬
‫ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺑﺪء ّ ّ‬
‫ﺍﻟﻨﺒﻴﻴﻦ ﺻﺎﺩﻕ ﺁﻳﺪ‪ .‬ﻭ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺟﻤﻴﻊ ﺍﻫﻞ ﺍﺭﺽ‬
‫ﻗﺴﻢ ﺧﺘﻢ ّ ّ‬ ‫‪١٧٣‬‬
‫ﺗﻤﺴﮏ‬
‫ّ‬ ‫ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﻣﻤﺘﺤﻦ ﺷﺪﻩﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺍﮐﺜﺮﻯ ﺑﻪ ﻫﻤﻴﻦ ﻗﻮﻝ‬
‫ﺟﺴﺘﻪ ﺍﺯ ﺻﺎﺣﺐ ﻗﻮﻝ ﻣﻌﺮﺽ ﺷﺪﻩﺍﻧﺪ‪ .‬ﻭ ﻧﻤﻰ ﺩﺍﻧﻢ ﺍﻳﻦ ﻗﻮﻡ ﺍﺯ‬
‫ﺟﻞ ﺫﮐﺮﻩ ﭼﻪ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ؟ ﺍﮔﺮ ﻣﻘﺼﻮﺩ‬
‫ﺣﻖ ّ‬
‫ﺁﺧﺮﻳﺖ ّ‬
‫ّ‬ ‫ﺍﻭﻟﻴﺖ ﻭ‬
‫ّ ّ‬
‫ﺁﺧﺮﻳﺖ ُﻣﻠﮑﻰ ﺑﺎﺷﺪ ﻫﻨﻮﺯ ﮐﻪ‬
‫ّ‬ ‫ﺍﻭﻟﻴﺖ ﻭ‬
‫ﺍﻭﻟﻴﺖ ﻭ ﺁﺧﺮ ّﻳﺖ‪ّ ّ ،‬‬
‫ﺍﺯ ّ ّ‬
‫ﺁﺧﺮﻳﺖ ﺑﺮ ﺁﻥ ﺫﺍﺕ‬
‫ّ‬ ‫ﺍﺳﺒﺎﺏ ُﻣﻠﮑﻰ ﺑﻪ ﺁﺧﺮ ﻧﺮﺳﻴﺪﻩ‪ ،‬ﭘﺲ ﭼﮕﻮﻧﻪ‬
‫ﺁﺧﺮﻳﺖ ﻭ‬
‫ّ‬ ‫ﻧﻔﺲ‬
‫ِ‬ ‫ﺍﻭﻟﻴﺖ‬
‫ﺍﺣﺪﻳﺖ ﺻﺎﺩﻕ ﻣﻰ ﺁﻳﺪ؟ ﺑﻠﮑﻪ ﺩﺭ ﺍﻳﻦ ﺭﺗﺒﻪ ّ ّ‬
‫ّ‬
‫ﺍﻭﻝ ﻻ‬
‫ﺍﻭﻟﻴﺖ ﺑﺎﺷﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻫﻤﺎﻥ ﻗﺴﻤﻰ ﮐﻪ ﺩﺭ ّ‬
‫ﺁﺧﺮﻳﺖ ﻧﻔﺲ ّ ّ‬
‫ّ‬ ‫‪١٧٤‬‬
‫ﻣﺮﺑﻰ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﻣﻰ ﺁﻳﺪ ﻫﻤﺎﻥ‬
‫ﺁﺧﺮﻳﺖ ﺑﺮ ﺁﻥ ّ‬
‫ّ‬ ‫ﺍﻭﻝ ﺻﺪﻕ‬
‫ّ‬
‫ﺍﻭﻟﻴﺖ‬
‫ﻗﺴﻢ ﻫﻢ ﺑﺮ ﻣﻈﺎﻫﺮ ﺍﻭ ﺻﺎﺩﻕ ﻣﻰ ﺁﻳﺪ‪ .‬ﻭ ﺩﺭ ﺣﻴﻨﻰ ﮐﻪ ﺍﺳﻢ ّ ّ‬
‫ﺁﺧﺮﻳﺖ ﺻﺎﺩﻕ‪ .‬ﻭ ﺩﺭ ﺣﻴﻨﻰ ﮐﻪ ﺑﺮ‬
‫ّ‬ ‫ﺻﺎﺩﻕ ﺍﺳﺖ ﻫﻤﺎﻥ ﺣﻴﻦ ﺍﺳﻢ‬
‫ﺧﺘﻤﻴﺖ ﺳﺎﮐﻦ‪ .‬ﻭ‬
‫ّ‬ ‫ﺑﺪﺋﻴﺖ ﺟﺎﻟﺲ ﺍﻧﺪ ﻫﻤﺎﻥ ﺣﻴﻦ ﺑﺮ ﻋﺮﺵ‬
‫ّ‬ ‫ﺳﺮﻳﺮ‬
‫ﺍﻭﻟﻴﺖ ﻭ‬
‫ﺍﮔﺮ ﺑﺼﺮ ﺣﺪﻳﺪ ﻳﺎﻓﺖ ﺷﻮﺩ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﻧﻤﺎﻳﺪ ﮐﻪ ﻣﻈﻬﺮ ّ ّ‬
‫ﺧﺘﻤﻴﺖ‪ ،‬ﺍﻳﻦ ﺫﻭﺍﺕ‬
‫ّ‬ ‫ﺑﺪﺋﻴﺖ ﻭ‬
‫ّ‬ ‫ﺑﺎﻃﻨﻴﺖ ﻭ‬
‫ّ‬ ‫ﻇﺎﻫﺮﻳﺖ ﻭ‬
‫ّ‬ ‫ﺁﺧﺮﻳﺖ ﻭ‬
‫ّ‬
‫ﺍﻟﻬﻴﻪ ﻫﺴﺘﻨﺪ‪ .‬ﻭ ﺍﮔﺮ ﺩﺭ ﻫﻮﺍﻯ‬
‫ﻣﺠﺮﺩﻩ ﻭ ﺍﻧﻔﺲ ّ‬
‫ّ‬ ‫ﻣﻘﺪﺳﻪ ﻭ ﺍﺭﻭﺍﺡ‬
‫ّ‬
‫ﻣﻌﻪ ِﻣﻦ َﺷﻰ‪ "‬ﻃﺎﺋﺮ ﺷﻮﻯ ﺟﻤﻴﻊ‬
‫ﻳﮑﻦ َ َ ُ‬
‫ﮐﺎﻥ ﺍ‪َ ُ‬ﻭ َﻟﻢ َ ُ‬
‫ﻗﺪﺱ " َ َ‬
 ‫ﺹ ‪١٠٩‬‬
‫ﺍﻳﻦ ﺍﺳﻤﺎء ﺭﺍ ﺩﺭ ﺁﻥ ﺳﺎﺣﺖ ﻣﻌﺪﻭﻡ ِ‬
‫ﺻﺮﻑ ﻭ ﻣﻔﻘﻮﺩ َﺑﺤﺖ ﺑﻴﻨﻰ‬
‫ﻭ ﺩﻳﮕﺮ ﻫﻴﭻ ﺑﻪ ﺍﻳﻦ ﺣﺠﺒﺎﺕ ﻭ ﺍﺷﺎﺭﺍﺕ ﻭ ﮐﻠﻤﺎﺕ ﻣﺤﺘﺠﺐ‬
‫ﻧﺸﻮﻯ‪ .‬ﭼﻪ ﻟﻄﻴﻒ ﻭ ﺑﻠﻨﺪ ﺍﺳﺖ ﺍﻳﻦ ﻣﻘﺎﻡ ﮐﻪ ﺟﺒﺮﺋﻴﻞ‪ ،‬ﺑﻰ ﺩﻟﻴﻞ‬
‫‪١٧٥‬‬ ‫ﺳﺒﻴﻞ ﻧﺠﻮﻳﺪ ﻭ ﻃﻴﺮ ﻗﺪﺳﻰ ﺑﻰ ﺍﻋﺎﻧﺖ ﻏﻴﺒﻰ ﻃﻴﺮﺍﻥ ﻧﺘﻮﺍﻧﺪ‪ .‬ﺣﺎﻝ‬
‫ِ‬
‫ﺳﺒﺤﺎﺕ‬
‫ﺸﻒ ُ ُ‬
‫ﻗﻮﻝ ﺣﻀﺮﺕ ﺍﻣﻴﺮ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﮐﻪ ﻓﺮﻣﻮﺩﻩ‪َ" :‬ﮐ ُ‬
‫ﻣﺠﻠﻠﻪ ﻋﻠﻤﺎﻯ‬
‫ّ‬ ‫ﻏﻴﺮ ٕ َ ٍ‬
‫ﺍﺷﺎﺭﺓ‪ ".‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺳﺒﺤﺎﺕ‬ ‫ﺍﻟﺠﻼﻝ ِﻣﻦ َ ِ‬
‫َ ِ‬
‫ﻋﺼﺮ ﻭ ﻓﻘﻬﺎﻯ ﺯﻣﺎﻥ ﻇﻬﻮﺭﻧﺪ ﮐﻪ ﺟﻤﻴﻊ‪ ،‬ﻧﻈﺮ ﺑﻪ ﻋﺪﻡ ﺍﺩﺭﺍﮎ ﻭ‬
‫ﺣﺐ ﺑﻪ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ‪ ،‬ﺗﺴﻠﻴﻢ ﺍﻣﺮﺍ‪ ‬ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﺑﻠﮑﻪ‬
‫ّ‬ ‫ﺍﺷﺘﻐﺎﻝ ﻭ‬
‫ﻳﺠﻌﻠﻮﻥ‬
‫ﮔﻮﺵ ﻧﻤﻰ ﺩﻫﻨﺪ ﺗﺎ ﻧﻐﻤﻪ ﺍﻟﻬﻰ ﺭﺍ ﺑﺸﻨﻮﻧﺪ‪ .‬ﺑﻞ " َ َ ُ َ‬
‫ﺍﻧﻬﻢ‪ ١ ".‬ﻭ ﻋﺒﺎﺩ ﻫﻢ ﭼﻮﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ِﻣﻦ ﺩﻭﻥ ﺍ‪‬‬ ‫ﺍﺻﺎﺑﻌﻬﻢ ِﻓﻰ َ‬
‫ﺁﺫ ِ ِ‬ ‫َ َ ِ َُ‬
‫ﺭﺩ ﻭ ﻗﺒﻮﻝ ﺁﻥ ﺧﺸﺐ ﻫﺎﻯ‬ ‫ﻭﻟﻲ ﺧﻮﺩ ﺍﺧﺬ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻣﻨﺘﻈﺮ ّ‬ ‫ّ‬
‫ﻣﺴﻨﺪﻩ ﻫﺴﺘﻨﺪ ﺯﻳﺮﺍ ﺍﺯ ﺧﻮﺩ ﺑﺼﺮ ﻭ ﺳﻤﻊ ﻭ ﻗﻠﺒﻰ ﻧﺪﺍﺭﻧﺪ ﮐﻪ ﺗﻤﻴﺰ‬
‫ّ‬
‫‪١٧٦‬‬ ‫ﺣﻖ ﻭ ﺑﺎﻃﻞ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﻫﻤﻪ ﺍﻧﺒﻴﺎء ﻭ‬
‫ﻭ ﺗﻔﺼﻴﻞ ﺩﻫﻨﺪ ﻣﻴﺎﻧﻪ ّ‬
‫ﺍﺻﻔﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﻪ ﭼﺸﻢ ﻭ ﮔﻮﺵ‬
‫ﺧﻮﺩ ﺑﺸﻨﻮﻧﺪ ﻭ ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ ﻣﻊ ﺫﻟﮏ ﻣﻌﺘﻨﻰ ﺑﻪ ﻧﺼﺢ ﺍﻧﺒﻴﺎء‬
‫ﻧﮕﺸﺘﻪ ﺗﺎﺑﻊ ﻋﻠﻤﺎﻯ ﺧﻮﺩ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﻭ ﺍﮔﺮ ﻣﺴﮑﻴﻨﻰ‬
‫ﻗﻮﻡ‬
‫ﻭ ﻳﺎ ﻓﻘﻴﺮﻯ ﮐﻪ ﻋﺎﺭﻯ ﺍﺯ ﻟﺒﺎﺱ ﺍﻫﻞ ﻋﻠﻢ ﺑﺎﺷﺪ ﺑﮕﻮﻳﺪ‪َ " :‬ﻳﺎ َ ِ‬
‫ﺍﺗﺒﻌﻮﺍ ُ َ ِ َ‬
‫ﺍﻟﻤﺮﺳﻠﻴﻦ" ‪ ،٢‬ﺟﻮﺍﺏ ﮔﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﻫﻤﻪ ﻋﻠﻤﺎء ﻭ ﻓﻀﻼء‬ ‫‪ُ ِ‬‬
‫ﻣﻘﻄﻌﻪ ﻟﻄﻴﻔﻪ ﻧﻔﻬﻤﻴﺪﻩﺍﻧﺪ ﻭ‬
‫ﺑﺎ ﺍﻳﻦ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ ﻭ ﺍﻟﺒﺴﻪ ّ‬
‫‪ - ٢‬ﺳﻮﺭﻩ ﻳﺲ‪ ،‬ﺁﻳﻪ ‪٢٠‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٩‬‬
 ‫ﺹ ‪١١٠‬‬
‫ﺣﻖ ﺭﺍ ﺍﺯ ﺑﺎﻃﻞ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺗﻮ ﻭ ﺍﻣﺜﺎﻝ ﺗﻮ ﺍﺩﺭﺍﮎ‬
‫ّ‬
‫ﺗﻌﺠﺐ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺍﺯ ﭼﻨﻴﻦ ﻗﻮﻟﻰ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺍﻣﻢ‬
‫ﻧﻤﻮﺩﻩ ﺍﻳﺪ ﻭ ﻧﻬﺎﻳﺖ ّ‬
‫ﺳﻠﻒ ﺍﮐﺜﺮ ﻭ ﺍﻋﻈﻢ ﻭ ﺍﮐﺒﺮﻧﺪ ﻭ ﺍﮔﺮ ﮐﺜﺮﺕ ﻭ ﻟﺒﺎﺱ ﻋﻠﻢ ﺳﺒﺐ ﻭ‬
‫ﺍﻟﺒﺘﻪ ﺍﻣﻢ ﺳﺎﺑﻘﻪ ﺍﻭﻟﻰ ﻭﺍﺳﺒﻖ ﺍﻧﺪ‪ .‬ﻭ ﺑﺎ‬
‫ﻋﻠﺖ ﻋﻠﻢ ﻭ ﺻﺪﻕ ﺑﺎﺷﺪ ّ‬
‫ّ‬
‫ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﻓﻘﺮﻩ ﻫﻢ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﺍﺣﻴﺎﻥ‬ ‫‪١٧٧‬‬
‫ﺣﻖ ﻣﻨﻊ‬
‫ﻗﺪﺳﻴﻪ‪ ،‬ﻋﻠﻤﺎﻯ ﻋﻬﺪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺳﺒﻴﻞ ّ‬
‫ّ‬ ‫ﻇﻬﻮﺭ ﻣﻈﺎﻫﺮ‬
‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ ﻭ ﺻﺤﻒ ﺳﻤﺎﻭﻯ ﻣﺬﮐﻮﺭ ﻭ‬
‫ﻣﺤﻞ‬
‫ّ‬ ‫ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ .‬ﻭ ﺍﺣﺪﻯ ﺍﺯ ﺍﻧﺒﻴﺎء ﻣﺒﻌﻮﺙ ﻧﺸﺪ ﻣﮕﺮ ﺁﻧﮑﻪ‬
‫ﻓﻌﻠﻮﺍ‬
‫ﻗﺎﺗﻠﻬﻢ ﺍ‪ِ ُ‬ﺑﻤﺎ َ َ‬
‫ﺳﺐ ﻋﻠﻤﺎء ﮔﺸﺖ‪ُ َ َ .‬‬
‫ّ‬ ‫ﺭﺩ ﻭ‬
‫ﺑﻐﺾ ﻭ ﺍﻧﮑﺎﺭ ﻭ ّ‬
‫ﻳﻔﻌﻠﻮﻥ‪ .‬ﺣﺎﻝ ﮐﺪﺍﻡ ﺳﺒﺤﺎﺕ ﺟﻼﻝ‬
‫ﮐﺎﻧﻮﺍ َ َ ُ‬
‫ﺑﻌﺪ ُ‬ ‫ﻗﺒﻞ َ ِ‬
‫ﻭﻣﻦ َ ُ‬ ‫ِﻣﻦ َ ُ‬
‫ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ﻫﻴﺎﮐﻞ ﺿﻼﻝ ﺍﺳﺖ؟ ﻭﺍ‪ ‬ﮐﺸﻒ ﺁﻥ ﺍﻋﻈﻢ ﺍﻣﻮﺭ‬
‫ﻣﻌﺸﺮ‬
‫ﺍﻳﺎﮐﻢ ﻳﺎ َ ْ َ َ‬
‫ﺍﻟﻠﻪ ﻭ ٕ ّ ُ‬
‫ﻭﻓﻘﻨﺎ ‪ُ ‬‬
‫ﺍﺳﺖ ﻭ ﺧﺮﻗﺶ ﺍﮐﺒﺮ ﺍﻋﻤﺎﻝ‪َ َ  َ .‬‬
‫ﻓﻘﻮﻥ ﻭ ﻣﻦ ِﻟﻘﺎ‪‬ﺍ‪‬‬
‫ﺗﻮ ّ ُ َ‬ ‫ﺯﻣﻦ ُ َ ِ‬
‫ﺍﻟﻤﺴﺘﻐﺎﺙ ُ َ‬ ‫ﻟﻌﻠﮑﻢ ِ ِ َ‬
‫ﺑﺬﻟﮏ ﻓﻰ َ َ ِ‬ ‫ﺍﻟﺮﻭﺡ َ َ ‪ُ ‬‬
‫ّ ِ‬
‫ﺗﺤﺘﺠﺒﻮﻥ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺫﮐﺮ ﺧﺎﺗﻢ ّ ّ‬
‫ﺍﻟﻨﺒﻴﻴﻦ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‬ ‫ﻓﻰ ّ ِ ِ‬
‫ﺍﻳﺎﻣﻪ ﻻ َ ْ َ ِ ُ‬ ‫‪١٧٨‬‬
‫ﻣﺠﻠﻠﻪ ﺍﺳﺖ ﮐﻪ ﮐﺸﻒ ﺁﻥ ﺍﺯ ﺍﻋﻈﻢ ﺍﻣﻮﺭ ﺍﺳﺖ ﻧﺰﺩ ﺍﻳﻦ ﻫﻤﺞ‬
‫ّ‬ ‫ﺍﺯ ﺳﺒﺤﺎﺕ‬
‫ﻣﺠﻠﻠﻪ‬
‫ّ‬ ‫ﺭﻋﺎﻉ‪ .‬ﻭ ﺟﻤﻴﻊ ﺑﻪ ﺍﻳﻦ ﺣﺠﺒﺎﺕ ﻣﺤﺪﻭﺩﻩ ﻭ ﺳﺒﺤﺎﺕ‬
‫ﻫﻮﻳﻪ ﺭﺍ ﻧﺸﻨﻴﺪﻩﺍﻧﺪ‬
‫ﻋﻈﻴﻤﻪ ﻣﺤﺘﺠﺐ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﺁﻳﺎ ﻧﻐﻤﻪ ﻃﻴﺮ ‪‬‬
‫ﻣﺤﻤﺪ ﺑﻦ‬
‫ّ‬ ‫ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﺍﻟﻒ ﻓﺎﻃﻤﻪ ﻧﮑﺎﺡ ﻧﻤﻮﺩﻡ ﮐﻪ ﻫﻤﻪ ﺑﻨﺖ‬
‫ﺍﻟﻨﺒﻴﻴﻦ ﺑﻮﺩﻧﺪ ؟ ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎ ﮐﻪ ﭼﻘﺪﺭ ﺍﺯ‬
‫ﻋﺒﺪﺍ‪ ‬ﺧﺎﺗﻢ ّ ّ‬
‫ﺍﺳﺮﺍﺭ ﺩﺭ ﺳﺮﺍﺩﻕ ﻋﻠﻢ ﺍﻟﻬﻰ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ ﺟﻮﺍﻫﺮ‬
 ‫ﺹ ‪١١١‬‬
‫ﻋﻠﻢ ﺍﻭ ﺩﺭ ﺧﺰﺍﺋﻦ ﻋﺼﻤﺖ ﻣﮑﻨﻮﻥ ﺗﺎ ﻳﻘﻴﻦ ﻧﻤﺎﺋﻰ ﮐﻪ ﺻﻨﻊ ﺍﻭ ﺭﺍ‬
‫ﺑﺪﺍﻳﺖ ﻭ ﻧﻬﺎﻳﺘﻰ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻓﻀﺎﻯ ﻗﻀﺎﻯ ﺍﻭ ﺍﻋﻈﻢ ﺍﺯ‬
‫ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺑﻴﺎﻥ ﺗﺤﺪﻳﺪ ﺷﻮﺩ ﻭ ﻳﺎ ﻃﻴﺮ ﺍﻓﺌﺪﻩ ﺁﻥ ﺭﺍ ﻃﻲ ﻧﻤﺎﻳﺪ‬
‫ّ‬
‫ﻗﺪﺭﻳﻪ ﺍﻭ ﺍﮐﺒﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺍﺩﺭﺍﮎ ﻧﻔﺴﻰ‬
‫ّ‬ ‫ﻭ ﺗﻘﺪﻳﺮﺍﺕ‬
‫ﺍﻭﻝ ﺑﻮﺩﻩ ﻭ ﺁﺧﺮﻯ ﺍﻭ ﺭﺍ ﺍﺧﺬ‬
‫ﺍﻭﻝ ﻻ ّ‬
‫ﻣﻨﺘﻬﻰ ﺷﻮﺩ‪ .‬ﺧﻠﻖ ﺍﻭ ﺍﺯ ّ‬
‫ﻧﮑﺮﺩﻩ ﻭ ﻣﻈﺎﻫﺮ ﺟﻤﺎﻝ ﺍﻭ ﺍﻟﻰ ﻧﻬﺎﻳﺔ ﻻ ﻧﻬﺎﻳﻪ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻭ‬
‫ﺍﺑﺘﺪﺍﺋﻰ ﺍﻭ ﺭﺍ ﻧﺪﻳﺪﻩ‪ .‬ﺣﺎﻝ ﺩﺭ ﻫﻤﻴﻦ ﺑﻴﺎﻥ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎ ﮐﻪ‬
‫‪١٧٩‬‬ ‫ﭼﮕﻮﻧﻪ ﺣﮑﻢ ﺁﻥ ﺑﺮ ﺟﻤﻴﻊ ﺍﻳﻦ ﻃﻠﻌﺎﺕ ﺻﺪﻕ ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬
‫ﻧﻐﻤﻪ ﺟﻤﺎﻝ ﺍﺯﻟﻰ‪ ،‬ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎ ﮐﻪ ﺑﻪ ﺳﻠﻤﺎﻥ‬
‫ّ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﻣﻀﻤﻮﻥ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺑﻮﺩﻡ ﺑﺎ ﺍﻟﻒ ﺁﺩﻡ ﮐﻪ‬
‫ﻓﺎﺻﻠﻪ ﻫﺮ ﺁﺩﻡ ﺑﻪ ﺁﺩﻡ ﺑﻌﺪ ﺧﻤﺴﻴﻦ ﺍﻟﻒ ﺳﻨﻪ ﺑﻮﺩ ﻭ ﺑﺎ ﻫﺮ ﻳﮏ‬
‫ﻭﻻﻳﺖ ﭘﺪﺭﻡ ﺭﺍ ﻋﺮﺽ ﻧﻤﻮﺩﻡ‪ .‬ﻭ ﺗﻔﺼﻴﻠﻰ ﺫﮐﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺗﺎ ﺁﻧﮑﻪ‬
‫ﻣﺮﻩ ﺟﻬﺎﺩ ﻧﻤﻮﺩﻡ ﺩﺭ ﺳﺒﻴﻞ ﺍﻟﻬﻰ ﮐﻪ ﺍﺻﻐﺮ ﻭ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﻟﻒ ّ‬
‫ﮐﻔﺎﺭ ﻣﺤﺎﺭﺑﻪ‬
‫ﮐﻮﭼﮏ ﺗﺮ ﺍﺯﻫﻤﻪ ﻣﺜﻞ ﻏﺰﻭﻩ ﺧﻴﺒﺮ ﺑﻮﺩ ﮐﻪ ﭘﺪﺭﻡ ﺑﺎ ّ‬
‫ﺁﺧﺮﻳﺖ‬
‫ّ‬ ‫ﺍﻭﻟﻴﺖ ﻭ ﻻ‬
‫ﻭ ﻣﺠﺎﺩﻟﻪ ﻧﻤﻮﺩ‪ .‬ﺣﺎﻝ ﺍﺳﺮﺍﺭ ﺧﺘﻢ ﻭ ﺭﺟﻊ ﻭ ﻻ ّ ّ‬
‫‪١٨٠‬‬ ‫ﺻﻨﻊ‪ ،‬ﻫﻤﻪ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺭﻭﺍﻳﺖ ﺍﺩﺭﺍﮎ ﻓﺮﻣﺎ‪ .‬ﺑﺎﺭﻯ ﺍﻯ ﺣﺒﻴﺐ‬
‫ﻣﻘﺪﺱ ﺍﺳﺖ ﻧﻐﻤﻪ ﻻﻫﻮﺕ ﮐﻪ ﺑﻪ ﺍﺳﺘﻤﺎﻉ ﻭ ﻋﻘﻮﻝ ﻧﺎﺳﻮﺕ‬
‫ﻣﻦ‪ّ ،‬‬
‫ﻣﺤﺪﻭﺩ ﺷﻮﺩ‪ .‬ﻧﻤﻠﻪ ﻭﺟﻮﺩ ﮐﺠﺎ ﺗﻮﺍﻧﺪ ﺑﻪ ﻋﺮﺻﻪ ﻣﻌﺒﻮﺩ ﻗﺪﻡ‬
‫ﮔﺬﺍﺭﺩ؟ ﺍﮔﺮ ﭼﻪ ﻧﻔﻮﺱ ﺿﻌﻴﻔﻪ ﺍﺯ ﻋﺪﻡ ﺍﺩﺭﺍﮎ‪ ،‬ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﻌﻀﻠﻪ‬
‫ﺭﺍ ﺍﻧﮑﺎﺭ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﺭﺍ ﻧﻔﻰ ﮐﻨﻨﺪ‪ .‬ﺑﻠﻰ‪ ،‬ﻻ‬
 ‫ﺹ ‪١١٢‬‬
‫ﺧﺘﻢ ِﻓﻰ‬
‫ﻟﻪ َ ٌ‬ ‫ﻫﻮﺍﻟﺨﺘﻢ ‪‬‬
‫ﺍﻟﺬﻯ َﻟﻴﺲ ُ‬ ‫َ ُ‬ ‫ﺍﻻﻟﺒﺎﺏ‪ُ .‬ﻗﻞ ُ‬ ‫ﻳﻌﺮﻑ ِ َ‬
‫ﺫﻟﮏ ٕﺍ ّﻻ ُﺍﻭﻟﻮ َ ِ‬ ‫َ ِ ُ‬
‫ِ‬
‫ﻇﻬﻮﺭﺍﺕ‬
‫ﺍﻻﺭﺽ ﻓﻰ ُ ُ‬ ‫ﻟﻪ ﻓﻰ ٕ ِ ِ‬
‫ﺍﻻﺧﺘﺮﺍﻉ ٕﺍﺫﴽ ﻳﺎ َﻣﻼٔ َ ِ‬ ‫ﺑﺪء َ ُ‬
‫ﺍﻻﺑﺪﺍﻉ ﻭ ﻻ َ ٌ‬
‫ٕ ِ‬
‫ﺗﻌﺠﺐ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻗﻮﻡ‬
‫ﺗﺸﻬﺪﻭﻥ‪ .‬ﺑﺴﻴﺎﺭ ّ‬
‫ﺍﻟﺨﺘﻢ َ َ ُ َ‬ ‫‪ ١٨١‬ﺍﻟﺒﺪ‪ِ ّ َ ‬‬
‫ﺗﺠﻠﻴﺎﺕ َ‬
‫ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﮐﻪ ﻣﻄﺎﺑﻖ ﻣﻴﻞ ﻭ ﻫﻮﺍﻯ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‬
‫ﻣﺘﻤﺴﮏ ﺑﻪ ﺁﻳﻪ ﻣﻨﺰﻟﻪ ﺩﺭ ﻓﺮﻗﺎﻥ ﻭ ﺍﺣﺎﺩﻳﺚ ﺍﻭﻟﻰ ﺍﻻﻳﻘﺎﻥ‬
‫ّ‬
‫ﺑﺎﻟﻤﺮﻩ ﺍﻋﺮﺍﺽ‬
‫ّ‬ ‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﺑﻌﻀﻰ ﮐﻪ ﻣﻐﺎﻳﺮ ﻫﻮﺍﻯ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‬
‫ﺑﺒﻌﺾ‪ ١ " .‬ﻣﺎ‬
‫ﺗﮑﻔﺮﻭﻥ ِ َ ْ ٍ‬ ‫ﺑﺒﻌﺾ ِ َ‬
‫ﺍﻟﮑﺘﺎﺏ ﻭ َ ُ ُ َ‬ ‫ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪َ ُ ِ ُ َ َ ".‬‬
‫ﺍﻓﺘﺆﻣﻨﻮﻥ ِ َ ِ‬
‫ﺗﺸﻌﺮﻭﻥ؟ ﻣﺜﻞ ﺁﻧﮑﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﻴﻦ‪،‬‬
‫ﺗﺤﮑﻤﻮﻥ ﻣﺎ ﻻ َ ُ ُ َ‬
‫ﻟﮑﻢ ﮐﻴﻒ َ ُ ُ َ‬
‫َ ُ‬
‫ﺭﺳﻮﻝ‬ ‫ﺧﺘﻤﻴﺖ ﻓﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪َ " :‬ﻭ َ ِ ْ‬
‫ﻟﮑﻦ َ ُ َ‬ ‫ّ‬ ‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺑﻌﺪ ﺍﺯ ﺫﮐﺮ‬
‫ّ‬
‫ﺍﻟﻨﺒﻴﻴﻦ"‪ ٢ ،‬ﺟﻤﻴﻊ ﻧﺎﺱ ﺭﺍ ﺑﻪ ﻟﻘﺎﻯ ﺧﻮﺩ ﻭﻋﺪﻩ‬
‫ﺧﺎﺗﻢ ّ ّ َ‬
‫ﺍ‪َ ِ‬ﻭ َ َ َ‬
‫ﻣﺪﻟﻪ ﺑﺮ ﻟﻘﺎﻯ ﺁﻥ ﻣﻠﻴﮏ ﺑﻘﺎ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﻓﺮﻣﻮﺩﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺁﻳﺎﺕ ّ‬
‫ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﻗﺒﻞ ﺫﮐﺮ ﺷﺪﻩ‪ .‬ﻭ ﺧﺪﺍﻯ ﻭﺍﺣﺪ ﺷﺎﻫﺪ‬
‫ﻣﻘﺎﻝ ﺍﺳﺖ ﮐﻪ ﻫﻴﭻ ﺍﻣﺮﻯ ﺍﻋﻈﻢ ﺍﺯ ﻟﻘﺎ ﻭ ﺍﺻﺮﺡ ﺍﺯ ﺁﻥ ﺩﺭ ﻓﺮﻗﺎﻥ‬
‫ﺍﻟﻨﺎﺱ‬
‫ﺍﮐﺜﺮ ّ ِ‬
‫ﻋﻨﻪ َ َ ُ‬
‫ﺍﻋﺮﺽ َ ُ‬ ‫ﻓﺎﺯ ِِﺑﻪ ﻓﻰ َ ٍ‬
‫ﻳﻮﻡ َ ْ َ َ‬ ‫ﻓﻬﻨﻴﺌﴼ ِ َ‬
‫ﻟﻤﻦ َ‬ ‫ﺫﮐﺮ ﻧﻴﺎﻓﺘﻪ‪َ َ .‬‬
‫ﺍﻭﻝ ﺍﺯ ﺍﻣﺮ ﺛﺎﻧﻰ ﻣﻌﺮﺽ‬
‫ﺗﺸﻬﺪﻭﻥ‪ .‬ﻭ ﻣﻊ ﺫﻟﮏ ﺑﻪ ﺣﮑﻢ ّ‬
‫ﺍﻧﺘﻢ َ َ ُ َ‬
‫َﮐﻤﺎ َ ُ‬ ‫‪١٨٢‬‬
‫ﮔﺸﺘﻪﺍﻧﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺣﮑﻢ ﻟﻘﺎ ﺩﺭ ﻳﻮﻡ ﻗﻴﺎﻡ ﻣﻨﺼﻮﺹ ﺍﺳﺖ ﺩﺭ‬
‫ﻣﺤﻘﻖ ﺷﺪ ﮐﻪ‬
‫ّ‬ ‫ﮐﺘﺎﺏ‪ .‬ﻭ ﻗﻴﺎﻣﺖ ﻫﻢ ﺑﻪ ﺩﻻﺋﻞ ﻭﺍﺿﺤﻪ ﺛﺎﺑﺖ ﻭ‬
‫ﻣﻘﺼﻮﺩ‪ ،‬ﻗﻴﺎﻡ ﻣﻈﻬﺮ ﺍﻭﺳﺖ ﺑﺮ ﺍﻣﺮ ﺍﻭ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﻟﻘﺎ‪ ،‬ﻟﻘﺎﻯ‬
‫ﺍﻻﺑﺼﺎﺭ َﻭ‬
‫ُ‬ ‫ﺗﺪﺭﮐﻪ َ‬
‫ﺍﻧﻪ "ﻻ ُ ِ ُ ُ‬
‫ﺟﻤﺎﻝ ﺍﻭﺳﺖ ﺩﺭ ﻫﻴﮑﻞ ﻇﻬﻮﺭ ﺍﻭ ٕﺍﺫ ٕ ّ‬
‫‪ - ٢‬ﺳﻮﺭﻩ ﺍﺣﺰﺍﺏ‪ ،‬ﺁﻳﻪ ‪٤٠‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٨٥‬‬

‫ﺹ ‪١١ ٣‬‬
‫ﺍﻻﺑﺼﺎﺭ‪ ١".‬ﻭ ﺑﺎ ﺟﻤﻴﻊ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺛﺎﺑﺘﻪ ﻭ ﺑﻴﺎﻧﺎﺕ‬
‫َ‬ ‫ﻳﺪﺭﮎ َ‬
‫ﻫﻮ ُ ْ ِ ُ‬
‫ُ َ‬
‫ﺗﻤﺴﮏ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺍﺯ‬
‫ّ‬ ‫ﻳﺸﻌﺮ ﺑﻪ ﺫﮐﺮ ﺧﺘﻢ‬
‫ﺣﻴﺚ ﻻ َ ُ‬
‫ُ‬ ‫ﻭﺍﺿﺤﻪ‪ ،‬ﻣﻦ‬
‫ﺑﺎﻟﻤﺮﻩ ﻣﺤﺘﺠﺐ ﻣﺎﻧﺪﻩﺍﻧﺪ‪َ " .‬ﻭ‬
‫ّ‬ ‫ﻣﻮﺟﺪ ﺧﺘﻢ ﻭ ﺑﺪء ﺩﺭ ﻳﻮﻡ ﻟﻘﺎﻯ ﺍﻭ‬
‫ﻇﻬﺮﻫﺎ ﻣﻦ‬
‫ﺗﺮﮎ َﻋﻠﻰ َ ِ َ‬
‫ﮐﺴﺒﻮﺍ َﻣﺎ َ َ َ‬
‫ﺑﻤﺎ َ َ ُ‬
‫ﺍﻟﻨﺎﺱ ِ َ‬
‫ﻳﺆﺍﺧﺬ ﺍ‪َ ّ ُ‬‬
‫ﻟﻮ ُ َ ِ ُ‬
‫َْ‬
 ‫ﻣﺴﻤﻰ‪ ٢".‬ﻭ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﻣﺮﺍﺗﺐ‬ ‫ﻳﺆﺧﺮﻫﻢ ٕ َﺍﻟﻰ َﺍﺟﻞ‬
‫َ ٍ ُ َ ّ ً‬ ‫ﺩﺍﺑﺔ َ َ ِ ْ‬
‫ﻭﻟﮑﻦ ُ َ ‪ْ ُ ُ ‬‬ ‫‪ٍ‬‬
‫ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩ‪ ،‬ﺍﮔﺮ ﺍﻳﻦ ﻗﻮﻡ ﺑﻪ ﻗﻄﺮﻩ ﺍﻯ ﺍﺯ ﭼﺸﻤﻪ ﻟﻄﻴﻒ‬
‫ﻳﺤﮑﻢ ﻣﺎ ُﻳﺮﻳﺪ" ﻣﻰ ﺁﺷﺎﻣﻴﺪﻧﺪ ﻫﻴﭻ ﺍﻳﻦ ﮔﻮﻧﻪ‬
‫ﻳﺸﺎء َﻭ َ ُ ُ‬
‫ﻳﻔﻌﻞ ﻣﺎ َ ُ‬
‫"َ َ ُ‬
‫ﻣﺤﻞ ﺍﻣﺮ ﻧﻤﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﻣﺮ ﻭ ﻗﻮﻝ ﻭ ﻓﻌﻞ‬
‫ّ‬ ‫ﻣﺮﺿﻴﻪ ﺑﺮ‬
‫ّ‬ ‫ﺍﻋﺘﺮﺍﺿﺎﺕ ﻏﻴﺮ‬
‫ﺍﻥ‬
‫ﺍﺳﻴﺮ َﻭ ٕ ‪‬‬ ‫ﻗﺒﻀﺔ ُ ْ َ ِ ِ‬
‫ﻗﺪﺭﺗﻪ َ ٌ‬ ‫ﮐﻞ َﺷﻰ‪ ‬ﻓﻰ َ َ ِ‬
‫ﺩﺭ ﻗﺒﻀﻪ ﻗﺪﺭﺕ ﺍﻭﺳﺖ‪ ُ .‬‬
‫ﻳﺴﻴﺮ‪ .‬ﻓﺎﻋﻞ ﺍﺳﺖ ﺁﻧﭽﻪ ﺭﺍ ﺍﺭﺍﺩﻩ ﻧﻤﺎﻳﺪ ﻭ ﻋﺎﻣﻞ‬
‫ﺳﻬﻞ َ ٌ‬
‫ﻋﻠﻴﻪ َ ْ ٌ‬ ‫ِ َ‬
‫ﺫﻟﮏ َ َ‬
‫ﮐﻔﺮ‪ .‬ﻭ ﺍﮔﺮ ﺍﻳﻦ‬
‫ﻓﻘﺪ َ َ َ‬
‫ﺑﻢ َ َ‬ ‫ﺍﺳﺖ ﺁﻧﭽﻪ ﻣﻴﻞ ﻓﺮﻣﺎﻳﺪ‪َ .‬ﻣﻦ ﻗﺎﻝ ِ َ‬
‫ﻟﻢ ﻭ ِ َ‬
‫ﻋﺒﺎﺩ ﻗﺪﺭﻯ ﺑﻪ ﺷﻌﻮﺭ ﺑﻴﺎﻳﻨﺪ ﺍﺯ ﺁﻧﭽﻪ ﻣﺮﺗﮑﺐ ﺷﺪﻩﺍﻧﺪ ﻫﻼﮎ‬
‫ﻣﻘﺮ ﻭ ﻣﺮﺟﻊ‬
‫ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺑﻪ ﺩﺳﺖ ﻫﺎﻯ ﺧﻮﺩ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻧﺎﺭ ﮐﻪ ّ‬
‫ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺭﺍﺟﻊ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺁﻳﺎ ﻧﺸﻨﻴﺪﻩﺍﻧﺪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻻ‬
‫ﻳﻔﻌﻞ "؟ ‪ ٣‬ﻭ ﺑﺎ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﭼﮕﻮﻧﻪ ﻣﻰ ﺗﻮﺍﻥ ﺟﺴﺎﺭﺕ‬
‫ﻋﻤﺎ َ َ ُ‬
‫ﻳﺴ‪‬ﻞ َ ّ‬
‫ُ ‪ُ ‬‬
‫‪١٨٣‬‬ ‫ﻧﻤﻮﺩ ﻭ ﺑﻪ ﺯﺧﺎﺭﻑ ﻗﻮﻝ ﻣﺸﻐﻮﻝ ﺷﺪ؟ ﺳﺒﺤﺎﻥ ﺍ‪ ،‬ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﻰ‬
‫ﺣﺪﻯ ﺭﺳﻴﺪﻩ ﮐﻪ ﺑﻪ ﻋﻠﻢ ﻭ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﻣﻘﺒﻞ‬
‫ﻋﺒﺎﺩ ﺑﻪ ﻣﻘﺎﻡ ﻭ ّ‬
‫‪١٨٤‬‬ ‫ﻋﺰ ﻣﻌﺮﺽ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺣﺎﻝ‬
‫ﺟﻞ ﻭ ّ‬
‫ﺣﻖ ّ‬
‫ﺷﺪﻩ‪ ،‬ﺍﺯ ﻋﻠﻢ ﻭ ﺍﺭﺍﺩﻩ ّ‬
‫ﺩﺭﻳﻪ ﻭ‬
‫ﺍﻧﺼﺎﻑ ﺩﻫﻴﺪ ﺍﮔﺮ ﺍﻳﻦ ﻋﺒﺎﺩ ﻣﻮﻗﻦ ﺑﻪ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ّ ّ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﻓﺎﻃﺮ‪ ،‬ﺁﻳﻪ ‪٤٥‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪١٠٣‬‬
‫‪٣‬ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎء‪ ،‬ﺁﻳﻪ ‪٢٣‬‬ ‫‪-‬‬
 ‫ﺹ ‪١١٤‬‬
‫ﻳﻔﻌﻞ ﻣﺎ َﻳﺸﺎء ﺑﺪﺍﻧﻨﺪ‪ ،‬ﺩﻳﮕﺮ‬
‫ﺣﻖ ﺭﺍ َ َ ُ‬
‫ﻗﺪﺳﻴﻪ ﺷﻮﻧﺪ ﻭ ّ‬
‫ّ‬ ‫ﺍﺷﺎﺭﺍﺕ‬
‫ﺗﻤﺴﮏ ﻣﻰ ﺟﻮﻳﻨﺪ؟‬
‫ّ‬ ‫ﺗﺸﺒﺚ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ‬
‫ﭼﮕﻮﻧﻪ ﺑﻪ ﺍﻳﻦ ﻣﺰﺧﺮﻓﺎﺕ ّ‬
‫ﺑﻠﮑﻪ ﺁﻧﭽﻪ ﺑﻔﺮﻣﺎﻳﺪ ﺑﻪ ﺟﺎﻥ ﺍﻗﺮﺍﺭ ﻧﻤﺎﻳﻨﺪ ﻭ ﻣﺬﻋﻦ ﺷﻮﻧﺪ‪ .‬ﻗﺴﻢ‬
‫ﻗﺪﺭﻳﻪ ﺳﺒﻘﺖ‬
‫ّ‬ ‫ﻣﻘﺪﺭﻩ ﻭ ﺣﮑﻤﺖ ﻫﺎﻯ‬
‫ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﮔﺮ ﺗﻘﺪﻳﺮﺍﺕ ّ‬
‫ﻳﺆﺧﺮ‬ ‫ﻧﻴﺎﻓﺘﻪ ﺑﻮﺩ ﺍﺭﺽ ﺟﻤﻴﻊ ﺍﻳﻦ ﻋﺒﺎﺩ ﺭﺍ ﻣﻌﺪﻭﻡ ﻣﻰ ﻧﻤﻮﺩ ﻭ َ ِ‬
‫ﻟﮑﻦ ُ َ ‪ُ ‬‬
‫ﻣﻌﻠﻮﻡ‪ .‬ﺑﺎﺭﻯ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ ﻫﺸﺘﺎﺩ‬
‫ﻳﻮﻡ َ ُ ٍ‬ ‫ِ‬
‫ﻣﻴﻘﺎﺕ ٍ‬ ‫ِ َ‬
‫ﺫﻟﮏ ٕﺍﻟﻰ‬ ‫‪١٨٥‬‬
‫ﺳﻨﻪ ﺍﺯ ﻇﻬﻮﺭ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﮔﺬﺷﺖ ﻭ ﺟﻤﻴﻊ ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﺩﺭ‬
‫ﻫﺮ ﺻﺒﺎﺡ ﺗﻼﻭﺕ ﻓﺮﻗﺎﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﻫﻨﻮﺯ ﺑﻪ ﺣﺮﻓﻰ ﺍﺯ ﻣﻘﺼﻮﺩ‬
‫ﻓﺎﺋﺰ ﻧﺸﺪﻧﺪ ﻭ ﺧﻮﺩ ﻗﺮﺍﺋﺖ ﻣﻰ ﮐﻨﻨﺪ ﺑﻌﻀﻰ ﺁﻳﺎﺕ ﺭﺍ ﮐﻪ ﺻﺮﻳﺢ‬
‫ﺻﻤﺪﻳﻪ ﺍﺳﺖ ﻣﻊ ﺫﻟﮏ ﻫﻴﭻ ﺍﺩﺭﺍﮎ‬
‫ّ‬ ‫ﻋﺰ‬
‫ﻗﺪﺳﻴﻪ ﻭ ﻣﻈﺎﻫﺮ ّ‬
‫ّ‬ ‫ﺑﺮ ﻣﻄﺎﻟﺐ‬
‫ﻣﺪﺕ ﺍﻳﻦ ﻗﺪﺭ ﺍﺩﺭﺍﮎ ﻧﺸﺪﻩ ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﺯ‬
‫ﻧﻨﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ّ‬
‫ﺗﻼﻭﺕ ﮐﺘﺐ ﻭ ﻗﺮﺍﺋﺖ ﺻﺤﻒ ﺩﺭ ﻫﺮ ﻋﺼﺮﻯ‪ ،‬ﺍﺩﺭﺍﮎ ﻣﻌﺎﻧﻰ ﺁﻥ ﻭ‬
‫ﺍﻟﺒﺘﻪ‬
‫ﺑﻠﻮﻍ ﺑﻪ ﻣﻌﺎﺭﺝ ﺍﺳﺮﺍﺭ ﺁﻥ ﺑﻮﺩﻩ ﻭ ٕ ّﺍﻻ ﺗﻼﻭﺕ ﺑﻰ ﻣﻌﺮﻓﺖ ﺭﺍ ّ‬
‫ﮐﻠﻰ ﻧﺒﺎﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺷﺨﺼﻰ ﺩﺭ ﻳﻮﻣﻰ ﻧﺰﺩ ﺍﻳﻦ ﻓﻘﻴﺮ ﺑﺤﺮ‬
‫ﻓﺎﺋﺪﻩ ّ‬ ‫‪١٨٦‬‬
‫ﻣﻌﺎﻧﻰ ﺣﺎﺿﺮ ﺑﻮﺩ ﻭ ﺫﮐﺮﻯ ﺍﺯ ﻋﻼﺋﻢ ﻗﻴﺎﻣﺖ ﻭ ﺣﺸﺮ ﻭ ﻧﺸﺮ ﻭ‬
‫ﺣﺴﺎﺏ ﺑﻪ ﻣﻴﺎﻥ ﺁﻣﺪ ﻭ ﺍﺻﺮﺍﺭ ﻣﻰ ﻧﻤﻮﺩ ﮐﻪ ﺣﺴﺎﺏ ﺧﻼﺋﻖ ﺩﺭ‬
‫ﺍﻃﻼﻉ ﻧﻴﺎﻓﺘﻪ؟ ﺑﻌﺪ ﻗﺪﺭﻯ ﺍﺯ‬
‫ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﭼﮕﻮﻧﻪ ﺷﺪ ﮐﻪ ﺍﺣﺪﻯ ّ‬
‫ﺣﮑﻤﻴﻪ ﺑﻪ ﻗﺪﺭ ﺍﺩﺭﺍﮎ ﻭ ﻓﻬﻢ ﺳﺎﻣﻊ‬
‫ّ‬ ‫ﻋﻠﻤﻴﻪ ﻭ ﺷﺌﻮﻧﺎﺕ‬
‫ّ‬ ‫ﺻﻮﺭ‬
‫ﻣﺪﺕ ﻣﮕﺮ ﺗﻼﻭﺕ‬
‫ﺍﻟﻘﺎء ﺷﺪ‪ .‬ﻭ ﺑﻌﺪ ﺫﮐﺮ ﺷﺪ ﮐﻪ ﺍﻳﻦ ّ‬
‫ﻓﺮﻗﺎﻥ ﻧﻨﻤﻮﺩﻩ ﻭ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ٍ  َ َ َ " :‬‬
‫ﻓﻴﻮﻣ‪‬ﺬ ﻻ‬
 ‫ﺹ ‪١١٥‬‬
‫ﺟﺎﻥ " ‪ ١‬ﺭﺍ ﻧﺪﻳﺪﻩ ﺍﻳﺪ ﻭ ﺑﻪ ﻣﻘﺼﻮﺩ‬
‫ﺍﻧﺲ ﻭ ﻻ َ ‪‬‬ ‫ﻳﺴﺎﻝ َﻋﻦ َ ْ ِ ِ‬
‫ﺫﻧﺒﻪ ٕ ٌ‬ ‫ُ َْ ُ‬
‫ﻣﻠﺘﻔﺖ ﻧﺸﺪﻩ ﺍﻳﺪ ﮐﻪ ﻣﻌﻨﻰ ﺳﺆﺍﻝ ﭼﻨﺎﻥ ﻧﻴﺴﺖ ﮐﻪ ﺍﺩﺭﺍﮎ‬
‫ﻧﻤﻮﺩﻩ ﺍﻳﺪ ﺑﻠﮑﻪ ﺳﺆﺍﻝ ﺑﻪ ﻟﺴﺎﻥ ﻭ ﺑﻴﺎﻥ ﻧﻴﺴﺖ ﭼﻨﺎﻧﭽﻪ ﻫﻤﻴﻦ ﺁﻳﻪ‬
‫ﻣﺪﻝ ﺑﺮ ﺁﻥ ﺍﺳﺖ؟ ﻭ ﺑﻌﺪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ُ ْ َ ُ‬
‫ﻳﻌﺮﻑ‬ ‫‪" :‬‬
‫ّ‬ ‫ﻣﺸﻌﺮ ﻭ‬
‫ﺍﻡ ‪ ٢ ".‬ﺍﻳﻦ ﺍﺳﺖ ‪١٨٧‬‬
‫ﺍﻻﻗﺪ ِ‬ ‫ﻓﻴﺆﺧ ُﺬ ِ ‪ِ ‬‬
‫ﺑﺎﻟﻨﻮﺍﺻﻰ َﻭ َ َ‬ ‫ﺑﺴﻴﻤﺎﻫﻢ َ ُ َ‬
‫ﺍﻟﻤﺠﺮﻣﻮﻥ ِ ِ َ ُ ْ‬
‫ُ ُِ َ‬
‫ﮐﻪ ﺍﺯ ﻭﺟﻬﻪ‪ ،‬ﺣﺴﺎﺏ ﺧﻼﻳﻖ ﮐﺸﻴﺪﻩ ﻣﻰ ﺷﻮﺩ ﻭ ﮐﻔﺮ ﻭ ﺍﻳﻤﺎﻥ ﻭ‬
‫ﻋﺼﻴﺎﻥ‪ ،‬ﺟﻤﻴﻊ ﻇﺎﻫﺮ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﮐﻪ‬
‫ﺑﻪ ﺳﻴﻤﺎ ﺍﻫﻞ ﺿﻼﻟﺖ ﺍﺯ ﺍﺻﺤﺎﺏ ﻫﺪﺍﻳﺖ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ ﺍﻧﺪ‪ .‬ﻭ‬
‫ﺍﮔﺮ ﺍﻳﻦ ﻋﺒﺎﺩ ﺧﺎﻟﺼﴼ ‪ ‬ﻭ ﻃﻠﺒﴼ ﻟﺮﺿﺎﺋﻪ ﺩﺭ ﺁﻳﺎﺕ ﮐﺘﺎﺏ‬
‫ﺍﻟﺒﺘﻪ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪.‬‬
‫ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻨﺪ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻣﻰ ﻃﻠﺒﻨﺪ ّ‬
‫ﮐﻠﻰ ﻭ ﺟﺰﺋﻰ‬
‫ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺟﻤﻴﻊ ﺍﻣﻮﺭ ﻭﺍﻗﻌﻪ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺭﺍ ﺍﺯ ّ‬
‫ﺣﺘﻰ ﺧﺮﻭﺝ‬
‫ﺩﺭ ﺁﻳﺎﺕ ﺍﻭ ﻇﺎﻫﺮ ﻭ ﻣﮑﺸﻮﻑ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ّ‬
‫ﻣﻠﺖ‬
‫ﻣﻈﺎﻫﺮ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺭﺍ ﺍﺯ ﺍﻭﻃﺎﻥ‪ ،‬ﻭ ﺍﻋﺮﺍﺽ ﻭ ﺍﻏﻤﺎﺽ ّ‬
‫ﮐﻠﻴﻪ ﺩﺭ ﺍﺭﺽ ﻣﻌﻠﻮﻡ‬
‫ﻭ ﺩﻭﻟﺖ ﺭﺍ‪ ،‬ﻭ ﺳﮑﻮﻥ ﻭ ﺍﺳﺘﻘﺮﺍﺭ ﻣﻈﻬﺮ ّ ّ‬
‫‪١٨٨‬‬ ‫ﺍﻟﻘﻮﻝ‬ ‫ﺍﻭﻟﻮ ﺍﻻﻟﺒﺎﺏ‪ُ ِ ْ َ .‬‬
‫ﺍﺧﺘﻢ َ َ‬ ‫ﻳﻌﺮﻑ ﺫﻟﮏ ٕ ّﺍﻻ ُ ُ‬ ‫ﻣﺨﺼﻮﺹ‪ِ َ .‬‬
‫ﻭﻟﮑﻦ ﻻ َ ِ ُ‬
‫ﺍﻟﺬﻯ‬ ‫ﺧﺘﺎﻣﻪ ِ ْ َ‬
‫ﺍﻟﻤﺴﮏ ‪‬‬ ‫ﻗﺒﻞ ِ َ ُ َ‬
‫ﻟﻴﮑﻮﻥ ِ ُ ُ‬ ‫ﻣﺤﻤﺪ ِﻣﻦ َ ْ ُ‬
‫ﻧﺰﻝ َﻋﻠﻰ ُ َ ‪ٍ ‬‬
‫ِﺑﻤﺎ ُ ‪َ ‬‬
‫ﺍﻟﺤﻖ‪َ" :‬ﻭ ﺍ‪ُ‬‬
‫ّ‬ ‫ﻣﻨﻴﺮ‪ .‬ﻗﺎﻝ ﻭ ﻗﻮﻟﻪ‬
‫ﻗﺪﺱ ُ ٍ‬ ‫ِ‬
‫ﺭﺿﻮﺍﻥ ُ ٍ‬
‫ﺍﻟﻨﺎﺱ ٕﺍﻟﻰ ِ‬ ‫َ ِ‬
‫ﻳﻬﺪﻯ ّ َ‬
‫ﻳﺸﺎء ٕ َﺍﻟﻰ ِ َ ٍ‬
‫ﺻﺮﺍﻁ‬ ‫ﻣﻦ َ َ ُ‬ ‫ﺩﺍﺭﺍﻟﺴﻼﻡ َ َ ْ ِ‬
‫ﻭﻳﻬﺪﻯ َ ْ‬ ‫ﻳﺪﻋﻮ ٕ َﺍﻟﻰ َ ِ ّ ِ‬
‫َ ُ‬
‫ﻫﻮ َ ِ ‪ْ ُ ‬‬
‫ﻭﻟﻴﻬﻢ‬ ‫ﺭﺑﻬﻢ َﻭ َ‬ ‫ﺩﺍﺭﺍﻟﺴﻼﻡ ِ ْ َ‬
‫ﻋﻨﺪ َ ‪ْ ِ ‬‬ ‫ﻟﻬﻢ َ ُ ّ ِ‬
‫ﻣﺴﺘﻘﻴﻢ‪ْ ُ َ " ٣ ".‬‬
‫ُ َ ٍ‬
‫ِﺑﻤﺎ ﮐﺎﻧﻮﺍ‬
‫‪ - ٢‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٤١‬‬ ‫‪١‬ﺳﻮﺭﻩ ﺭﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪٣٩‬‬ ‫‪-‬‬
‫‪٣‬ﺳﻮﺭﻩ ﻳﻮﻧﺲ‪ ،‬ﺁﻳﻪ ‪٢٥‬‬ ‫‪-‬‬
 ‫ﺹ ‪١١٦‬‬
‫ﺭﺏ‬
‫ﺍﻟﺤﻤﺪ‪ ‬‬
‫ﺍﻟﻌﺎﻟﻢ َﻭ َ ُ‬
‫َ ِ‬ ‫ﻋﻠﻰ‬
‫ﺍﻟﻔﻀﻞ َ َ‬
‫ﻫﺬﺍ َ ُ‬ ‫ﻳﻌﻤﻠﻮﻥ‪َ ِ ْ َ ِ ١".‬‬
‫ﻟﻴﺴﺒﻖ َ‬ ‫َْ َ َ‬
‫ﻣﮑﺮﺭ ﻧﻤﻮﺩﻳﻢ ﮐﻪ ﺷﺎﻳﺪ ﻫﺮ ﻧﻔﺴﻰ‬
‫ّ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﻦ‪ .‬ﺑﻴﺎﻥ ﺭﺍ ﺩﺭ ﻫﺮ ﻣﻄﻠﺐ‬
‫َ َ‬ ‫‪١٨٩‬‬
‫ﺍﺯ ﺍﻋﺎﻟﻰ ﻭ ﺍﺩﺍﻧﻰ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺑﻪ ﻗﺪﺭ ﻭ ﺍﻧﺪﺍﺯﻩ ﺧﻮﺩ ﻗﺴﻤﺖ ﻭ‬
‫ﻧﺼﻴﺐ ﺑﺮﺩﺍﺭﺩ ﻭ ﺍﮔﺮ ﻧﻔﺴﻰ ﺍﺯ ﺍﺩﺭﺍﮎ ﺑﻴﺎﻧﻰ ﻋﺎﺟﺰ ﺑﺎﺷﺪ‪ ،‬ﺍﺯ ﺑﻴﺎﻥ‬
‫ﻣﺸﺮﺑﻬﻢ‪.‬‬
‫ﺍﻧﺎﺱ َ َ َ ُ‬
‫ﮐﻞ ُ ٍ‬ ‫ﺩﻳﮕﺮ ﻣﻘﺼﻮﺩ ﺧﻮﺩ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎﻳﺪ‪َ َ ْ َ ِ .‬‬
‫ﻟﻴﻌﻠﻢ ُ ‪‬‬
‫ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﻳﻦ ﺣﻤﺎﻣﻪ ﺗﺮﺍﺑﻰ ﺭﺍ ﻏﻴﺮ ﺍﻳﻦ ﻧﻐﻤﺎﺕ‬ ‫‪١٩٠‬‬
‫ﻧﻐﻤﻪ ﻫﺎﺳﺖ ﻭ ﺟﺰ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺭﻣﻮﺯﻫﺎ ﮐﻪ ﻫﺮ ﻧﮑﺘﻪ ﺍﻯ ﺍﺯ ﺁﻥ‬
‫ﻣﺸﻴﺖ‬
‫ﻣﻘﺪﺱ ﺍﺳﺖ ﺍﺯ ﺁﻧﭽﻪ ﺑﻴﺎﻥ ﺷﺪ ﻭ ﺍﺯ ﻗﻠﻢ ﺟﺎﺭﻯ ﮔﺸﺖ‪ .‬ﺗﺎ ّ‬
‫ّ‬
‫ﺍﻟﻬﻰ ﭼﻪ ﻭﻗﺖ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﮐﻪ ﻋﺮﻭﺱ ﻫﺎﻯ ﻣﻌﺎﻧﻰ ﺑﻰ ﺣﺠﺎﺏ ﺍﺯ‬
‫ﻗﺼﺮ ﺭﻭﺣﺎﻧﻰ ﻗﺪﻡ ﻇﻬﻮﺭ ﺑﻪ ﻋﺮﺻﻪ ﻗﺪﻡ ﮔﺬﺍﺭﻧﺪ‪َ .‬ﻭ ﻣﺎ ِﻣﻦ َ ْ ٍ‬
‫ﺍﻣﺮ‬

‫ﻗﻮﺗﻪ ﻭ ﻣﺎ ِ ْ‬
‫ﻣﻦ‬ ‫ﺑﺤﻮﻟﻪ ﻭ ُ ‪ِ ِ ‬‬
‫ﻗﺪﺭﺓ ٕ ّﺍﻻ ِ َ ِ ِ‬
‫ﺍﺫﻧﻪ ﻭ ﻣﺎ ِﻣﻦ ُ ْ َ ٍ‬
‫ﺑﻌﺪ ٕ ْ ِ ِ‬
‫ّﺍﻻ َ َ‬
‫ﻳﻨﻄﻘﻮﻥ ﻭ ِ ْ‬
‫ﻣﻦ‬ ‫ﺑﺎﻣﺮﻩ َ ِ ُ َ‬
‫ﮐﻞ ِ َ ِ‬
‫ﻭﺍﻻﻣﺮ ﻭ ‪‬‬
‫ﺍﻟﺨﻠﻖ َ َ ُ‬
‫ﻟﻪ َ ُ‬‫ﻫﻮ‪ُ َ .‬‬ ‫ٕ ٍ‬
‫ﺍﻟﻪ ٕ ّﺍﻻ ُ َ‬
‫ﻳﺘﮑﻠ‪ُ‬ﻤﻮﻥ‪ .‬ﺍﺯ ﻗﺒﻞ ﺩﻭ ﻣﻘﺎﻡ ﺍﺯ ﺑﺮﺍﻯ ﺷﻤﻮﺱ ﻣﺸﺮﻗﻪ ﺍﺯ‬
‫ﺍﻟﺮﻭﺡ َ َ َ‬
‫ﺍﺳﺮﺍﺭ ‪ِ ‬‬
‫َ ِ‬ ‫‪١٩١‬‬
‫ﺍﻟﻬﻴﻪ ﺑﻴﺎﻥ ﻧﻤﻮﺩﻳﻢ‪ .‬ﻳﮑﻰ ﻣﻘﺎﻡ ﺗﻮﺣﻴﺪ ﻭ ﺭﺗﺒﻪ ﺗﻔﺮﻳﺪ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ‬
‫ﻣﺸﺎﺭﻕ ّ‬
‫ﺍﺣﺪ ِ ُ‬
‫ﻣﻨﻬﻢ‪ ٢ ".‬ﻭ ﻣﻘﺎﻡ ﺩﻳﮕﺮ ﻣﻘﺎﻡ‬ ‫ﺑﻴﻦ َ َ ٍ‬ ‫ﻗﺒﻞ ﺫﮐﺮ ﺷﺪ ﻻ ُ َ ‪ُ ‬‬
‫ﻧﻔﺮﻕ َ َ‬
‫‪" :‬‬

‫ﺑﺸﺮﻳﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ‬

‫ّ‬ ‫ﺗﻔﺼﻴﻞ ﻭ ﻋﺎﻟﻢ ﺧﻠﻖ ﻭ ﺭﺗﺒﻪ ﺣﺪﻭﺩﺍﺕ‬
‫ﻣﻘﺪﺭ ﻭ‬
‫ﻣﻘﺮﺭ ﻭ ﻇﻬﻮﺭﻯ ّ‬
‫ﻣﻌﻴﻦ ﻭ ﺍﻣﺮﻯ ّ‬
‫ﻫﺮ ﮐﺪﺍﻡ ﺭﺍ ﻫﻴﮑﻠﻰ ّ‬
‫ﺣﺪﻭﺩﻯ ﻣﺨﺼﻮﺹ ﺍﺳﺖ ﭼﻨﺎﻧﭽﻪ ﻫﺮ ﮐﺪﺍﻡ ﺑﻪ ﺍﺳﻤﻰ ﻣﻮﺳﻮﻡ ﻭ ﺑﻪ‬
‫ﻭﺻﻔﻰ ﻣﻮﺻﻮﻑ ﻭ ﺑﻪ ﺍﻣﺮﻯ ﺑﺪﻳﻊ ﻭ ﺷﺮﻋﻰ ﺟﺪﻳﺪ ﻣﺄﻣﻮﺭﻧﺪ‪.‬‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٣٦‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪١٢٧‬‬
 ‫ﺹ ‪١١٧‬‬

‫ﺑﻌﺾ ِ ُ ْ‬
‫ﻣﻨﻬﻢ‬ ‫ﻋﻠﻰ َ ٍ‬
‫ﺑﻌﻀﻬﻢ َ َ‬
‫ﻓﻀﻠﻨﺎ َ ْ َ ُ‬
‫ﺍﻟﺮﺳﻞ َ ‪َ ْ ‬‬ ‫ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ِ ْ َ‬
‫ﺗﻠﮏ ‪ُ ُ ‬‬
‫‪" :‬‬

‫ﺍﺑﻦ‬ ‫ﺁﺗﻴﻨﺎ ِ َ‬
‫ﻋﻴﺴﻰ ْ َ‬ ‫ﺑﻌﻀﻬﻢ َ َ َ ٍ‬
‫ﺩﺭﺟﺎﺕ ﻭ َ ْ َ‬ ‫ﺭﻓﻊ َ ْ َ ُ ْ‬
‫ﮐﻠﻢ ﺍ‪ ُ‬ﻭ َ َ َ‬
‫ﻣﻦ َ ‪َ ‬‬
‫َ ْ‬
‫‪١٩٢‬‬ ‫ﺍﻟﻘﺪﺱ‪ ١".‬ﻧﻈﺮ ﺑﻪ ﺍﺧﺘﻼﻑ ﺍﻳﻦ‬
‫ﺑﺮﻭﺡ ُ ُ ِ‬
‫ﺍﻳﺪﻧﺎﻩ ِ ُ ِ‬ ‫ﻣﺮﻳﻢ ‪ِ َ ‬‬
‫ﺍﻟﺒﻴﻨﺎﺕ ﻭ َ ‪ُ َ ْ ‬‬ ‫ََْ َ‬
‫ﻣﺮﺍﺗﺐ ﻭ ﻣﻘﺎﻣﺎﺕ ﺍﺳﺖ ﮐﻪ ﺑﻴﺎﻧﺎﺕ ﻭ ﮐﻠﻤﺎﺕ ﻣﺨﺘﻠﻔﻪ ﺍﺯ ﺁﻥ ﻳﻨﺎﺑﻴﻊ ﻋﻠﻮﻡ‬
‫ﺳﺒﺤﺎﻧﻰ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻭ ٕ ّﺍﻻ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﻧﺰﺩ ﻋﺎﺭﻓﻴﻦ ﻣﻌﻀﻼﺕ‬
‫ﺍﻟﻬﻴﻪ‪ ،‬ﺟﻤﻴﻊ ﺩﺭ ﺣﮑﻢ ﻳﮏ ﮐﻠﻤﻪ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺍﮐﺜﺮ‬
‫ﻣﺴﺎﺋﻞ ّ‬
‫ﺍﻃﻼﻉ ﺑﺮ ﻣﻘﺎﻣﺎﺕ ﻣﺬﮐﻮﺭﻩ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬
‫ﻧﺎﺱ ّ‬
‫ﻣﺘﺤﺪﻩ ﻣﻀﻄﺮﺏ ﻭ ﻣﺘﺰﻟﺰﻝ ﻣﻰ ﺷﻮﻧﺪ‪.‬‬
‫ﮐﻠﻤﺎﺕ ﻣﺨﺘﻠﻔﻪ ﺁﻥ ﻫﻴﺎﮐﻞ ّ‬
‫‪١٩٣‬‬ ‫ﺑﺎﺭﻯ‪ ،‬ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺧﺘﻼﻓﺎﺕ‬
‫ﮐﻠﻤﺎﺕ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﻣﻘﺎﻣﺎﺕ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﻘﺎﻡ‬
‫ﺍﺣﺪﻳﺖ ﺻﺮﻓﻪ‬
‫ّ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻭ‬
‫ّ‬ ‫ﺭﺑﻮﺑﻴﺖ ﻭ‬
‫ّ‬ ‫ﻋﻠﻮ ﺗﺠﺮﻳﺪ‪ ،‬ﺍﻃﻼﻕ‬
‫ﺗﻮﺣﻴﺪ ﻭ ّ‬
‫ﻫﻮﻳﻪ ﺑﺤﺘﻪ ﺑﺮ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﺷﺪﻩ ﻭ ﻣﻰ ﺷﻮﺩ ﺯﻳﺮﺍ ﮐﻪ‬
‫ﻭ ّ‬
‫ﺟﻤﻴﻊ ﺑﺮ ﻋﺮﺵ ﻇﻬﻮﺭﺍ‪ ‬ﺳﺎﮐﻦ ﺍﻧﺪ ﻭ ﺑﺮ ﮐﺮﺳﻲ ﺑﻄﻮﻥ ﺍ‪‬‬
‫ّ‬
‫ﻭﺍﻗﻒ‪ .‬ﻳﻌﻨﻰ ﻇﻬﻮﺭﺍ‪ ‬ﺑﻪ ﻇﻬﻮﺭﺷﺎﻥ ﻇﺎﻫﺮ ﻭ ﺟﻤﺎﻝ ﺍ‪ ‬ﺍﺯ‬
‫ﺍﺣﺪﻳﻪ‬
‫ّ‬ ‫ﺭﺑﻮﺑﻴﻪ ﺍﺯ ﺍﻳﻦ ﻫﻴﺎﮐﻞ‬
‫ّ‬ ‫ﺟﻤﺎﻟﺸﺎﻥ ﺑﺎﻫﺮ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻧﻐﻤﺎﺕ‬
‫‪١٩٤‬‬ ‫ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺛﺎﻧﻰ ﮐﻪ ﻣﻘﺎﻡ ﺗﻤﻴﺰ ﻭ ﺗﻔﺼﻴﻞ ﻭ ﺗﺤﺪﻳﺪ ﻭ‬
‫ﻋﺒﻮﺩﻳﺖ ﺻﺮﻓﻪ ﻭ ﻓﻘﺮ ﺑﺤﺖ ﻭ‬
‫ّ‬ ‫ﻣﻠﮑﻴﻪ ﺍﺳﺖ‬
‫ّ‬ ‫ﺍﺷﺎﺭﺍﺕ ﻭ ﺩﻻﻻﺕ‬
‫ﻋﺒﺪ‬
‫ﺍﻧﻰ َ ُ‬
‫ﺑﺎﺕ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ّ ٕ " :‬‬
‫ﻓﻨﺎﻯ ّ‬
‫‪١٩٥‬‬ ‫ﻣﺤﻘﻘﻪ ﻣﺜﺒﺘﻪ‬
‫ّ‬ ‫ﺑﺸﺮ ِ ُ ُ‬
‫ﻣﺜﻠﮑﻢ‪ ".‬ﻭ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ‬ ‫ﺍ‪ ‬ﻭ ﻣﺎ َ َﺍﻧﺎ ٕ ّﺍﻻ َ َ ٌ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٥٣‬‬
 ‫ﺹ ‪١١ ٨‬‬
‫ﺍﺩﺭﺍﮎ ﻓﺮﻣﺎ ﻣﺴﺎﺋﻞ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﺑﻮﺩﻯ‪ ،‬ﺗﺎ ﺩﺭ ﺩﻳﻦ‬
‫ﺍﻟﻬﻰ ﺭﺍﺳﺦ ﺷﻮﻯ ﻭ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﺑﻴﺎﻧﺎﺕ ﺍﻧﺒﻴﺎء ﻭ ﺍﺻﻔﻴﺎء ﻣﺘﺰﻟﺰﻝ‬

‫ﻧﺸﻮﻯ‪ .‬ﻭ ﺍﮔﺮ ﺷﻨﻴﺪﻩ ﺷﻮﺩ ﺍﺯ ﻣﻈﺎﻫﺮ ﺟﺎﻣﻌﻪ ٕ ّ‬

‫ﺍﻧﻰ َ َﺍﻧﺎ ﺍ‪،" ‬‬ ‫‪" :‬‬
‫‪١٩٦‬‬
‫ﮐﺮﺍﺕ ﻣﺒﺮﻫﻦ ﺷﺪ‬
‫ﺣﻖ ﺍﺳﺖ ﻭ ﺭﻳﺒﻰ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺑﻪ ّ‬
‫ّ‬
‫ﮐﻪ ﺑﻪ ﻇﻬﻮﺭ ﻭ ﺻﻔﺎﺕ ﻭ ﺍﺳﻤﺎﻯ ﺍﻳﺸﺎﻥ ﻇﻬﻮﺭﺍ‪ ‬ﻭ ﺍﺳﻢ ﺍ‪ ‬ﻭ‬
‫ﺭﻣﻴﺖ‬
‫ﺻﻔﺔ ﺍ‪ ‬ﺩﺭ ﺍﺭﺽ ﻇﺎﻫﺮ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َﻣﺎ َ َ ْ َ‬
‫‪" :‬‬

‫ﺍﻟﺬﻳﻦ‬
‫ﺍﻥ ‪َ ‬‬‫ﺭﻣﻰ‪ ١ " .‬ﻭ ﻫﻤﭽﻨﻴﻦ " ٕ ‪‬‬ ‫ﺭﻣﻴﺖ َ ِ ‪‬‬
‫ﻭﻟﮑﻦ ﺍ‪َ َ َ‬‬ ‫ٕﺍﺫ َ َ ْ َ‬
‫ﺍﻧﻤﺎ‬
‫ﻳﺒﺎﻳﻌﻮﻧﮏ ٕ ّ َ‬
‫َُ ِ ُ َ َ‬
‫ﻳﺒﺎﻳﻌﻮﻥ ﺍ‪ ٢ " .َ‬ﻭ ﺍﮔﺮ ﻧﻐﻤﻪ ٕﺍّﻧﻰ ﺭﺳﻮﻝ ﺍ‪ ‬ﺑﺮﺁﺭﻧﺪ‪ ،‬ﺍﻳﻦ‬
‫َُ ِ ُ َ‬
‫ﺷﮑﻰ ﺩﺭ ﺁﻥ ﻧﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻣﺎ َ َ‬
‫ﮐﺎﻥ‬ ‫‪" :‬‬
‫ﻧﻴﺰ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ّ‬
‫ﺭﺳﻮﻝ ﺍ‪ ٣ " .ِ‬ﻭ‬ ‫ﺭﺟﺎﻟﮑﻢ َ ِ ْ‬
‫ﻭﻟﮑﻦ َ َ‬ ‫ﻣﻦ ِ ِ ُ ْ‬
‫ﺍﺣﺪ ِ ْ‬
‫ﺍﺑﺎ َ َ ٍ‬
‫ﻣﺤﻤﺪ َ َ‬
‫ُ ّ ٌ‬
‫ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻫﻤﻪ ﻣﺮﺳﻞ ﺍﻧﺪ ﺍﺯ ﻧﺰﺩ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﻭ ﮐﻴﻨﻮﻧﺖ ﺍﺯﻟﻰ‪ .‬ﻭ‬
‫ﺣﻖ ﺍﺳﺖ ﻭ ﺷﺒﻬﻪ‬
‫ﺍﻟﻨﺒﻴﻴﻦ ﺑﺮ ﺁﺭﻧﺪ ﺁﻥ ﻫﻢ ّ‬
‫ﺧﺎﺗﻢ ‪ّ ‬‬
‫ﺍﮔﺮ ﺟﻤﻴﻊ ﻧﺪﺍﻯ َ َﺍﻧﺎ َ ُ‬
‫ﺭﺍ ﺭﺍﻫﻰ ﻧﻪ ﻭ ﺳﺒﻴﻠﻰ ﻧﻪ ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﺣﮑﻢ ﻳﮏ ﺫﺍﺕ ﻭ ﻳﮏ ﻧﻔﺲ‬
‫ﺑﺪﺋﻴﺖ ﻭ‬
‫ّ‬ ‫ﻭ ﻳﮏ ﺭﻭﺡ ﻭ ﻳﮏ ﺟﺴﺪ ﻭ ﻳﮏ ﺍﻣﺮ ﺩﺍﺭﻧﺪ ﻭ ﻫﻤﻪ ﻣﻈﻬﺮ‬
‫ﺑﺎﻃﻨﻴﺖ ﺁﻥ ﺭﻭﺡ‬
‫ّ‬ ‫ﻇﺎﻫﺮﻳﺖ ﻭ‬
‫ّ‬ ‫ﺁﺧﺮﻳﺖ ﻭ‬
‫ّ‬ ‫ﺍﻭﻟﻴﺖ ﻭ‬
‫ﺧﺘﻤﻴﺖ ﻭ ّ ّ‬
‫ّ‬
‫ﺍﻟﺴﻮﺍﺫﺝ ﺍﺯﻟﻰ ﺍﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﮔﺮ‬
‫ﺍﻻﺭﻭﺍﺡ ﺣﻘﻴﻘﻰ ﻭ ﺳﺎﺫﺝ ّ‬
‫ﻧﺤﻦ ِ ُ‬
‫ﻋﺒﺎﺩ ﺍ‪ ،"‬ﺍﻳﻦ ﻧﻴﺰ ﺛﺎﺑﺖ ﻭ ﻇﺎﻫﺮ ﺍﺳﺖ‪.‬‬ ‫ﺑﻔﺮﻣﺎﻳﻨﺪ‪ُ ْ َ " :‬‬
‫ﻋﺒﻮﺩﻳﺖ ﻇﺎﻫﺮ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﺍﺣﺪﻯ‬
‫ّ‬ ‫ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﻇﺎﻫﺮ ﺩﺭ ﻣﻨﺘﻬﻰ ﺭﺗﺒﻪ‬
‫ﺭﺍ ﻳﺎﺭﺍﻯ ﺁﻥ ﻧﻪ ﮐﻪ ﺑﻪ ﺁﻥ ﻧﺤﻮ ﺍﺯ ﻋﺒﻮﺩﻳّﺖ ﺩﺭ ﺍﻣﮑﺎﻥ ﻇﺎﻫﺮ ﺷﻮﺩ‪.‬‬
‫‪ -٢‬ﺳﻮﺭﻩ ﻓﺘﺢ‪ ،‬ﺁﻳﻪ ‪١٠‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻔﺎﻝ‪ ،‬ﺁﻳﻪ ‪١٧‬‬
‫‪٣‬ﺳﻮﺭﻩ ﺍﺣﺰﺍﺏ‪ ،‬ﺁﻳﻪ ‪٤٠‬‬ ‫‪-‬‬
 ‫ﺹ ‪١١٩‬‬
‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ﺩﺭ ﻣﻘﺎﻡ ﺍﺳﺘﻐﺮﺍﻕ ﺩﺭ ﺑﺤﺎﺭ‬
‫ﻗﺪﺱ ﺻﻤﺪﻯ ﻭ ﺍﺭﺗﻘﺎء ﺑﻪ ﻣﻌﺎﺭﺝ ﻣﻌﺎﻧﻰ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ‪ ،‬ﺍﺫﮐﺎﺭ‬
‫ﺍﻟﻮﻫﻴﻪ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﺍﮔﺮ ﺩﺭﺳﺖ ﻣﻼﺣﻈﻪ ﺷﻮﺩ ﺩﺭ ﻫﻤﻴﻦ‬
‫ّ‬ ‫ﺭﺑﻮﺑﻴﻪ ﻭ‬
‫ّ‬
‫ﺭﺗﺒﻪ ﻣﻨﺘﻬﺎﻯ ﻧﻴﺴﺘﻰ ﻭ ﻓﻨﺎ ﺩﺭ ﺧﻮﺩ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺩﺭ ﻣﻘﺎﺑﻞ‬
‫ﻫﺴﺘﻰ ﻣﻄﻠﻖ ﻭ ﺑﻘﺎﻯ ﺻﺮﻑ‪ ،‬ﮐﻪ ﮔﻮﻳﺎ ﺧﻮﺩ ﺭﺍ ﻣﻌﺪﻭﻡ ﺻﺮﻑ‬
‫ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﺫﮐﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺁﻥ ﺳﺎﺣﺖ ﺷﺮﮎ ﺷﻤﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺯﻳﺮﺍ ﮐﻪ ﻣﻄﻠﻖ ﺫﮐﺮ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺩﻟﻴﻞ ﻫﺴﺘﻰ ﻭ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ‬
‫ﺍﻳﻦ ﻧﺰﺩ ﻭﺍﺻﻼﻥ ﺑﺲ ﺧﻄﺎ‪ ،‬ﭼﻪ ﺟﺎﻯ ﺁﻧﮑﻪ ﺫﮐﺮ ﻏﻴﺮ ﺷﻮﺩ ﻭ‬
‫ﻗﻠﺐ ﻭ ﻟﺴﺎﻥ ﻭ ﺩﻝ ﻭ ﺟﺎﻥ ﺑﻪ ﻏﻴﺮ ﺫﮐﺮ ﺟﺎﻧﺎﻥ ﻣﺸﻐﻮﻝ ﮔﺮﺩﺩ ﻭ‬
‫ﻳﺎ ﭼﺸﻢ‪ ،‬ﻏﻴﺮ ﺟﻤﺎﻝ ﺍﻭ ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﮔﻮﺵ‪ ،‬ﻏﻴﺮ ﻧﻐﻤﻪ ﺍﻭ‬
‫‪١٩٧‬‬ ‫ﺷﻨﻮﺩ ﻭ ﻳﺎ ﺭﺟﻞ ﺩﺭ ﻏﻴﺮ ﺳﺒﻴﻞ ﺍﻭ ﻣﺸﻰ ﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ‬
‫ﻧﺴﻤﺔ ﺍ‪ ‬ﻭﺯﻳﺪﻩ ﻭ ﺭﻭﺡ ﺍ‪ ‬ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩﻩ‪ ،‬ﻗﻠﻢ ﺍﺯﺣﺮﮐﺖ ﻣﻤﻨﻮﻉ‬
‫‪١٩٨‬‬ ‫ﻭ ﻟﺴﺎﻥ ﺍﺯ ﺑﻴﺎﻥ ﻣﻘﻄﻮﻉ ﮔﺸﺘﻪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻧﻈﺮ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ‪ ،‬ﺫﮐﺮ‬
‫ﺭﺑﻮﺑﻴﻪ ﻭ ﺍﻣﺜﺎﻝ ﺫﻟﮏ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺭﺳﺎﻟﺖ‬
‫ّ‬
‫ﺍﻇﻬﺎﺭ ﺭﺳﺎﻟﺖ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺑﻪ ﺍﻗﺘﻀﺎﻯ ﺁﻥ‬
‫ﺫﮐﺮﻯ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﻫﻤﻪ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩ ﺩﺍﺩﻩﺍﻧﺪ ﺍﺯ ﻋﺎﻟﻢ ﺍﻣﺮ‬
‫ﻣﻠﮑﻴﻪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬
‫ّ‬ ‫ﺭﺑﻮﺑﻴﻪ ﺍﻟﻰ ﻋﻮﺍﻟﻢ‬
‫ّ‬ ‫ﺍﻟﻰ ﻋﺎﻟﻢ ﺧﻠﻖ ﻭ ﺍﺯ ﻋﻮﺍﻟﻢ‬
‫ﺭﺑﻮﺑﻴﺖ ﻭ‬
‫ّ‬ ‫ﺍﻟﻮﻫﻴﺖ ﻭ‬
‫ّ‬ ‫ﺁﻧﭽﻪ ﺑﻔﺮﻣﺎﻳﻨﺪ ﻭ ﻫﺮﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻨﺪ ﺍﺯ‬
‫ﺣﻖ ﺍﺳﺖ‬
‫ﻋﺒﻮﺩﻳﺖ‪ ،‬ﻫﻤﻪ ّ‬
‫ّ‬ ‫ﻧﺒﻮﺕ ﻭ ﺭﺳﺎﻟﺖ ﻭ ﻭﻻﻳﺖ ﻭ ﺍﻣﺎﻣﺖ ﻭ‬
‫ّ‬
‫ﺗﻔﮑﺮ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﮐﻪ‬
‫ّ‬ ‫ﻭ ﺷﺒﻬﻪ ﺍﻯ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﺑﺎﻳﺪ‬
 ‫ﺹ ‪١٢٠‬‬
‫ﻏﻴﺒﻴﻪ ﻭ‬
‫ّ‬ ‫ﺍﺳﺘﺪﻻﻝ ﺷﺪﻩ ﻧﻤﻮﺩ ﺗﺎ ﺩﻳﮕﺮ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﺍﻗﻮﺍﻝ ﻣﻈﺎﻫﺮ‬
‫ﻗﺪﺳﻴﻪ ﺍﺣﺪﻯ ﺭﺍ ﺍﺿﻄﺮﺍﺏ ﻭ ﺗﺰﻟﺰﻝ ﺩﺳﺖ ﻧﺪﻫﺪ‪ .‬ﺑﺎﺭﻯ‪،‬‬
‫ّ‬ ‫ﻣﻄﺎﻟﻊ‬ ‫‪١٩٩‬‬
‫ﺗﻔﮑﺮ ﻧﻤﻮﺩ ﻭ ﺍﮔﺮ ﺍﺩﺭﺍﮎ ﻧﺸﺪ‬
‫ّ‬ ‫ﺩﺭ ﮐﻠﻤﺎﺕ ﺷﻤﻮﺱ ﺣﻘﻴﻘﺖ ﺑﺎﻳﺪ‬
‫ﺑﺎﻳﺪ ﺍﺯ ﻭﺍﻗﻔﻴﻦ ﻣﺨﺎﺯﻥ ﻋﻠﻢ ﺳﺆﺍﻝ ﺷﻮﺩ ﺗﺎ ﺑﻴﺎﻥ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺭﻓﻊ‬
‫ﻗﺪﺳﻴﻪ ﺭﺍ‬
‫ّ‬ ‫ﺍﺷﮑﺎﻝ ﻧﻤﺎﻳﻨﺪ ﻧﻪ ﺁﻧﮑﻪ ﺑﻪ ﻋﻘﻞ ﻧﺎﻗﺺ ﺧﻮﺩ ﮐﻠﻤﺎﺕ‬
‫ﺭﺩ‬
‫ﺗﻔﺴﻴﺮ ﻧﻤﺎﻳﻨﺪ ﻭ ﭼﻮﻥ ﻣﻄﺎﺑﻖ ﻧﻔﺲ ﻭ ﻫﻮﺍﻯ ﺧﻮﺩ ﻧﻴﺎﺑﻨﺪ ﺑﻨﺎﻯ ّ‬
‫ﻭ ﺍﻋﺘﺮﺍﺽ ﮔﺬﺍﺭﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻋﻠﻤﺎء ﻭ ﻓﻘﻬﺎﻯ ﻋﺼﺮ ﮐﻪ ﺑﺮ‬
‫ﻣﺴﻨﺪ ﻋﻠﻢ ﻭ ﻓﻀﻞ ﻧﺸﺴﺘﻪﺍﻧﺪ ﻭ ﺟﻬﻞ ﺭﺍ ﻋﻠﻢ ﻧﺎﻡ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ ﻭ‬
‫ﻇﻠﻢ ﺭﺍ ﻋﺪﻝ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﺍﮔﺮ ﻣﺠﻌﻮﻻﺕ ﺧﺎﻃﺮ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺷﻤﺲ‬
‫ﺣﻘﻴﻘﻰ ﺳﺆﺍﻝ ﻧﻤﺎﻳﻨﺪ ﻭ ﺟﻮﺍﺏ ﻣﻮﺍﻓﻖ ﺁﻧﭽﻪ ﻓﻬﻤﻴﺪﻩ ﻭ ﻳﺎ ﺍﺯ ﮐﺘﺎﺏ‬
‫ﺍﻟﺒﺘﻪ ﻧﻔﻰ ﻋﻠﻢ ﺍﺯ ﺁﻥ ﻣﻌﺪﻥ ﻭ‬
‫ﻣﺜﻞ ﺧﻮﺩ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻧﺸﻨﻮﻧﺪ ّ‬
‫ﻣﻨﺒﻊ ﻋﻠﻢ ﻧﻤﺎﻳﻨﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻧﻰ ﺍﻳﻦ ﻭﺍﻗﻊ ﺷﺪ‪ .‬ﻣﺜﻞ ﺍﻳﻨﮑﻪ‬ ‫‪٢٠٠‬‬
‫ﺳﻴﺪ ﻭﺟﻮﺩ ﻧﻤﻮﺩﻧﺪ ﻭ ﺁﻥ‬
‫ﺍﻫﻠﻪ ﮐﻪ ﺍﺯ ّ‬
‫ﻣﺬﮐﻮﺭ ﺷﺪ ﺩﺭ ﺳﺆﺍﻝ ﺍﺯ ّ‬
‫ﻟﻠﻨﺎﺱ‪١ ".‬‬ ‫ﻫﻲ َ َ ِ ُ‬
‫ﻣﻮﺍﻗﻴﺖ ّ ِ‬
‫َ‬
‫ﺣﻀﺮﺕ ﺑﻪ ﺍﻣﺮ ﺍﻟﻬﻰ ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩ ﮐﻪ " ِ‬
‫‪ ٢٠١‬ﺑﻌﺪ ﺍﺯ ﺍﺳﺘﻤﺎﻉ‪ ،‬ﻧﻔﻰ ﻋﻠﻢ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ‬
‫ﺍﻟﺮﻭﺡ‬
‫ﻗﻞ ‪ُ ‬‬‫ﺍﻟﺮﻭﺡ ُ ِ‬
‫ﻋﻦ ‪‬‬ ‫ﺁﻳﻪ ﺭﻭﺡ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َ ْ ‪َ َ ‬‬
‫ﻳﺴ‪‬ﻠﻮﻧﮏ َ ِ‬
‫‪" :‬‬

‫ﮐﻞ ﻓﺮﻳﺎﺩ‬
‫ﺭﺑﻰ‪ ٢".‬ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺟﻮﺍﺏ ﻣﺬﮐﻮﺭ ﺷﺪ ّ‬ ‫ِﻣﻦ َﺍ ْ ِ‬
‫ﻣﺮ َ ‪‬‬
‫ﻭﺍﻭﻳﻼ ﺑﺮ ﺁﻭﺭﺩﻧﺪ ﮐﻪ ﺟﺎﻫﻠﻰ ﮐﻪ ﻧﻤﻰ ﺩﺍﻧﺪ ﺭﻭﺡ ﭼﻪ ﭼﻴﺰ ﺍﺳﺖ‬
‫ﻟﺪﻧﻰ ﻣﻰ ﺩﺍﻧﺪ‪ .‬ﻭ ﺍﻟﻴﻮﻡ ﭼﻮﻥ ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﺑﻪ‬
‫ﺧﻮﺩ ﺭﺍ ﻋﺎﻟﻢ ﻋﻠﻢ ّ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺍﺳﺮﺍء‪ ،‬ﺁﻳﻪ ‪٨٥‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٨٩‬‬
 ‫ﺹ ‪١٢١‬‬
‫ﺍﺳﻢ ﺁﻥ ﺣﻀﺮﺕ ﻣﻔﺘﺨﺮﻧﺪ ﻭ ﺁﺑﺎﻯ ﺧﻮﺩ ﺭﺍ ﻫﻢ ﻣﺬﻋﻦ ﺩﻳﺪﻩﺍﻧﺪ‬
‫ﻟﻬﺬﺍ ﺗﻘﻠﻴﺪﴽ ﺣﮑﻤﺶ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﮔﺮ ﺍﻧﺼﺎﻑ ﺑﺎﺷﺪ‬
‫ﺍﻟﺒﺘﻪ‬
‫ﻭ ﺍﻟﻴﻮﻡ ﺩﺭ ﺟﻮﺍﺏ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﭼﻨﻴﻦ ﺟﻮﺍﺏ ﺑﺸﻨﻮﻧﺪ ّ‬
‫ﺭﺩ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻋﺘﺮﺍﺽ ﮐﻨﻨﺪ ﻭ ﻫﻤﺎﻥ ﺳﺨﻦ ﻫﺎﻯ ﻗﺒﻞ ﺭﺍ ﺍﻋﺎﺩﻩ‬
‫ّ‬
‫ﻣﻘﺪﺳﻨﺪ ﺍﺯ‬
‫ﻧﻤﺎﻳﻨﺪ ﭼﻨﺎﻧﭽﻪ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺁﻥ ﺟﻮﺍﻫﺮ ﻭﺟﻮﺩ ّ‬
‫ﻣﻨﺰﻩﺍﻧﺪ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﮐﻠﻤﺎﺕ‬
‫ﮐﻞ ﺍﻳﻦ ﻋﻠﻢ ﻫﺎﻯ ﻣﺠﻌﻮﻟﻪ ﻭ ّ‬
‫ّ‬
‫ﮐﻞ ﺍﻳﻦ ﻋﻠﻮﻡ ﻧﺰﺩ‬
‫ﻣﺤﺪﻭﺩﻩ ﻭ ﻣﺘﻌﺎﻟﻰ ﺍﻧﺪ ﺍﺯ ﺍﺩﺭﺍﮎ ﻫﺮ ﻣﺪﺭﮐﻰ‪ّ .‬‬
‫ﺁﻥ ﻋﻠﻢ ﮐﺬﺏ ﺻﺮﻑ ﺍﺳﺖ ﻭ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺩﺭﺍﮐﺎﺕ ﺍﻓﮏ ﻣﺤﺾ‪.‬‬
‫ﺑﻠﮑﻪ ﻫﺮﭼﻪ ﺍﺯ ﺁﻥ ﻣﻌﺎﺩﻥ ﺣﮑﻤﺖ ﺍﻟﻬﻰ ﻭ ﻣﺨﺎﺯﻥ ﻋﻠﻢ ﺻﻤﺪﺍﻧﻰ‬
‫ﮐﺜﺮﻫﺎ‬
‫ﻧﻘﻄﺔ َ ‪َ ‬‬
‫ﻠﻢ ُ ٌ‬ ‫ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﻋﻠﻢ ﻫﻤﺎﻥ ﺍﺳﺖ‪َ " .‬ﻭ ِ‬
‫ﺍﻟﻌ ُ‬
‫ﻣﻦ‬ ‫ﻳﻘﺬﻓﻪ ﺍ‪ِ ُ‬ﻓﻰ َ ْ ِ‬
‫ﻗﻠﺐ َ ْ‬ ‫ﻧﻮﺭ َ ِ ُ ُ‬ ‫ﺍﻟﺠﺎﻫﻠﻮﻥ" ﺩﻟﻴﻞ ﺑﺮ ﺁﻥ‪َ " ،‬ﻭ ِ ُ‬
‫ﺍﻟﻌﻠﻢ ُ ٌ‬ ‫ِ ُ َ‬
‫‪٢٠٢‬‬ ‫َﻳﺸﺎء" ﻣﺜﺒﺖ ﺍﻳﻦ ﺑﻴﺎﻥ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﭼﻮﻥ ﻣﻌﻨﻰ ﻋﻠﻢ ﺭﺍ ﺍﺩﺭﺍﮎ‬
‫ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺍﻓﮑﺎﺭ ﻣﺠﻌﻮﻟﻪ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﻧﺎﺷﻰ ﺍﺯ ﻣﻈﺎﻫﺮ ﺟﻬﻞ‬
‫ﺷﺪﻩ‪ ،‬ﺍﺳﻢ ﺁﻥ ﺭﺍ ﻋﻠﻢ ﮔﺬﺍﺷﺘﻪ‪ ،‬ﺑﺮ ﻣﺒﺪء ﻋﻠﻮﻡ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ‬
‫‪٢٠٣‬‬ ‫ﻣﺜﻼ ﺩﺭ ﮐﺘﺎﺏ ﻳﮑﻰ ﺍﺯ ﻋﺒﺎﺩ ﮐﻪ‬
‫ً‬ ‫ﺁﻧﭽﻪ ﺩﻳﺪﻩﺍﻳﺪ ﻭ ﺷﻨﻴﺪﻩﺍﻳﺪ‪.‬‬
‫ﻣﺸﻬﻮﺭ ﺑﻪ ﻋﻠﻢ ﻭ ﻓﻀﻞ ﺍﺳﺖ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺻﻨﺎﺩﻳﺪ ﻗﻮﻡ ﺷﻤﺮﺩﻩ‬
‫ﺳﺐ ﻧﻤﻮﺩﻩ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻫﻤﻪ‬
‫ّ‬ ‫ﺭﺩ ﻭ‬
‫ﻭ ﺟﻤﻴﻊ ﻋﻠﻤﺎﻯ ﺭﺍﺷﺪﻳﻦ ﺭﺍ ّ‬
‫ﺟﺎﻯ ﺍﺯ ﮐﺘﺎﺏ ﺍﻭ ﺗﻠﻮﻳﺤﴼ ﻭ ﺗﺼﺮﻳﺤﴼ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﺑﻨﺪﻩ‬
‫ﭼﻮﻥ ﺫﮐﺮ ﺍﻭ ﺭﺍ ﺑﺴﻴﺎﺭ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻡ ﺍﺭﺍﺩﻩ ﻧﻤﻮﺩﻡ ﮐﻪ ﺍﺯ ﺭﺳﺎﺋﻞ ﺍﻭ‬
‫ﻗﺪﺭﻯ ﻣﻼﺣﻈﻪ ﻧﻤﺎﻳﻢ‪ .‬ﻫﺮ ﭼﻨﺪ ﺍﻳﻦ ﺑﻨﺪﻩ ﺍﻗﺒﺎﻝ ﺑﻪ ﻣﻼﺣﻈﻪ‬
 ‫ﺹ ‪١٢٢‬‬
‫ﮐﻠﻤﺎﺕ ﻏﻴﺮ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﻡ ﻭ ﻟﻴﮑﻦ ﭼﻮﻥ ﺟﻤﻌﻰ ﺍﺯ ﺍﺣﻮﺍﻝ‬
‫ﺍﻳﺸﺎﻥ ﺳﺆﺍﻝ ﻧﻤﻮﺩﻩ ﻭ ﻣﺴﺘﻔﺴﺮ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻟﻬﺬﺍ ﻻﺯﻡ ﮔﺸﺖ ﮐﻪ‬
‫ﻗﺪﺭﻯ ﺩﺭ ﮐﺘﺐ ﺍﻭ ﻣﻼﺣﻈﻪ ﺭﻭﺩ ﻭ ﺟﻮﺍﺏ ﺳﺎﺋﻠﻴﻦ ﺑﻌﺪ ﺍﺯ ﻣﻌﺮﻓﺖ ﻭ‬
‫ﻋﺮﺑﻴﻪ ﺍﻭ ﺑﺪﺳﺖ ﻧﻴﻔﺘﺎﺩ ﺗﺎ‬
‫ّ‬ ‫ﺑﺼﻴﺮﺕ ﺩﺍﺩﻩ ﺷﻮﺩ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﮐﺘﺐ‬
‫ﻣﺴﻤﻰ ﺑﻪ‬
‫ّ‬ ‫ﺍﻳﻨﮑﻪ ﺷﺨﺼﻰ ﺭﻭﺯﻯ ﺫﮐﺮ ﻧﻤﻮﺩ ﮐﺘﺎﺑﻰ ﺍﺯ ﺍﻳﺸﺎﻥ ﮐﻪ‬
‫"ﺍﺭﺷﺎﺩ ﺍﻟﻌﻮﺍﻡ" ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺑﻠﺪ ﻳﺎﻓﺖ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﮔﺮ ﭼﻪ ﺍﺯ ﺍﻳﻦ‬
‫ﺍﺳﻢ ﺭﺍﺋﺤﻪ ﮐﺒﺮ ﻭ ﻏﺮﻭﺭ ﺍﺳﺘﺸﻤﺎﻡ ﺷﺪ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﻋﻮﺍﻡ ﻭ ﺧﻮﺩ‬
‫ﺭﺍ ﻋﺎﻟﻢ ﻓﺮﺽ ﻧﻤﻮﺩﻩ ﻭ ﺟﻤﻴﻊ ﻣﺮﺍﺗﺐ ﺍﻭ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺯ ﻫﻤﻴﻦ ﺍﺳﻢ‬
‫ﮐﺘﺎﺏ ﻣﻌﻠﻮﻡ ﻭ ﻣﺒﺮﻫﻦ ﺷﺪ ﮐﻪ ﺩﺭ ﺳﺒﻴﻞ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﺳﺎﻟﮑﻨﺪ ﻭ‬
‫ﺩﺭ ﺗﻴﻪ ﺟﻬﻞ ﻭ ﻋﻤﻰ ﺳﺎﮐﻦ‪ ،‬ﮔﻮﻳﺎ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ ﺭﺍ ﻓﺮﺍﻣﻮﺵ‬

‫ﻭﺍﻟﻘﺪﺭﺓ َ ِ ‪ُ ‬‬
‫ﻭﺍﻟﻌﺰﺓ‬ ‫ﺍﻟﻤﻌﻠﻮﻡ َ ُ َ ُ‬
‫ﺗﻤﺎﻡ َ ِ‬ ‫ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ ِ َ " :‬‬
‫ﺍﻟﻌﻠﻢ َ ُ‬
‫ﺍﻟﺨﻠﻖ‪ ".‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﮐﺘﺎﺏ ﺭﺍ ﻃﻠﺐ ﻧﻤﻮﺩﻩ‪ ،‬ﭼﻨﺪ ﺭﻭﺯ‬
‫ﺗﻤﺎﻡ َ ِ‬
‫َ ُ‬
‫ﻣﻌﺪﻭﺩ ﻧﺰﺩ ﺑﻨﺪﻩ ﺑﻮﺩ ﻭ ﮔﻮﻳﺎ ﺩﻭ ﻣﺮﺗﺒﻪ ﺩﺭ ﺍﻭ ﻣﻼﺣﻈﻪ ﺷﺪ‪ .‬ﺍﺯ‬
‫ﺳﻴﺪ‬
‫ﻗﻀﺎ ﻣﺮﺗﺒﻪ ﺛﺎﻧﻰ ﺟﺎﺋﻰ ﺑﺪﺳﺖ ﺁﻣﺪ ﮐﻪ ﺣﮑﺎﻳﺖ ﻣﻌﺮﺍﺝ ّ‬
‫ﻟﻮﻻﮎ ﺑﻮﺩ‪ .‬ﻣﻼﺣﻈﻪ ﺷﺪ ﮐﻪ ﻗﺮﻳﺐ ﺑﻴﺴﺖ ﻋﻠﻢ َﺍﻭ ﺍﺯﻳﺪ‪ ،‬ﺷﺮﻁ‬
‫ﻣﻌﺮﻓﺖ ﻣﻌﺮﺍﺝ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻭ ﻫﻤﭽﻮ ﻣﺴﺘﻔﺎﺩ ﺷﺪ ﮐﻪ ﺍﮔﺮ ﻧﻔﺴﻰ‬
‫ﺍﻳﻦ ﻋﻠﻮﻡ ﺭﺍ ﺩﺭﺳﺖ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩ ﺑﺎﺷﺪ ﺑﻪ ﻣﻌﺮﻓﺖ ﺍﻳﻦ ﺍﻣﺮ‬
‫ﻋﺎﻟﻰ ﻣﺘﻌﺎﻟﻰ ﻓﺎﺋﺰ ﻧﮕﺮﺩﺩ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﻋﻠﻮﻡ‪ ،‬ﻋﻠﻢ ﻓﻠﺴﻔﻪ ﻭ ﻋﻠﻢ‬
‫ﮐﻴﻤﻴﺎ ﻭ ﻋﻠﻢ ﺳﻴﻤﻴﺎ ﺭﺍ ﻣﺬﮐﻮﺭ ﻧﻤﻮﺩﻩ ﻭ ﺍﺩﺭﺍﮎ ﺍﻳﻦ ﻋﻠﻮﻡ ﻓﺎﻧﻴﻪ‬
‫ﻗﺪﺳﻴﻪ ﺷﻤﺮﺩﻩ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪،‬‬
‫ّ‬ ‫ﻣﺮﺩﻭﺩﻩ ﺭﺍ ﺷﺮﻁ ﺍﺩﺭﺍﮎ ﻋﻠﻮﻡ ﺑﺎﻗﻴﻪ‬ ‫‪٢٠٤‬‬
 ‫ﺹ ‪۱۲۳‬‬
‫ﺑﺎ ﺍﻳﻦ ﺍﺩﺭﺍﮎ ﭼﻪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭ ﺗﻬﻤﺖ ﻫﺎ ﮐﻪ ﺑﻪ ﻫﻴﺎﮐﻞ ﻋﻠﻢ‬
‫ﻧﺎ ﻣﺘﻨﺎﻫﻰ ﺍﻟﻬﻰ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩ‪ .‬ﻓﻨﻌﻢ ﻣﺎ ﻗﺎﻝ‪:‬‬
‫ﺣﻖ‬
‫ﻣﺘﻬﻢ ﺩﺍﺭﻯ ﮐﺴﺎﻧﻰ ﺭﺍ ﮐﻪ ّ‬
‫ّ‬
‫ﮐﺮﺩ ﺍﻣﻴﻦ ﻣﺨﺰﻥ ﻫﻔﺘﻢ ﻃﺒﻖ‬
‫ﻭ ﻳﮏ ﻧﻔﺮ ﺍﺯ ﺍﻫﻞ ﺑﺼﻴﺮﺕ ﻭ ﺩﺍﻧﺶ ﻭ ﺻﺎﺣﺒﺎﻥ ﻋﻠﻮﻡ ﻭ ﻋﻘﻮﻝ‬
‫ﻣﻠﺘﻔﺖ ﺍﻳﻦ ﻣﺰﺧﺮﻓﺎﺕ ﻧﺸﺪﻩ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺑﺮ ﻫﺮ ﺻﺎﺣﺐ ﺑﺼﻴﺮﺗﻰ‬
‫ﺣﻖ‬
‫ﻭﺍﺿﺢ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﻋﻠﻢ ﻫﺎ ﻟﻢ ﻳﺰﻝ ﻣﺮﺩﻭﺩ ّ‬
‫ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪ .‬ﻭ ﭼﮕﻮﻧﻪ ﻋﻠﻮﻣﻰ ﮐﻪ ﻣﺮﺩﻭﺩ ﺍﺳﺖ ﻧﺰﺩ ﻋﻠﻤﺎﻯ‬
‫ﺣﻘﻴﻘﻰ‪ ،‬ﺍﺩﺭﺍﮎ ﺁﻥ ﺷﺮﻁ ﺍﺩﺭﺍﮎ ﻣﻌﺎﺭﺝ ﻣﻌﺮﺍﺝ ﻣﻰ ﺷﻮﺩ ﺑﺎ ﺍﻳﻨﮑﻪ‬
‫ﺻﺎﺣﺐ ﻣﻌﺮﺍﺝ ﺣﺮﻓﻰ ﺍﺯ ﺍﻳﻦ ﻋﻠﻮﻡ ﻣﺤﺪﻭﺩﻩ ﻣﺤﺠﻮﺑﻪ ﺣﻤﻞ‬
‫ﺳﻴﺪ ﻟﻮﻻﮎ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﺷﺎﺭﺍﺕ‬
‫ﻧﻔﺮﻣﻮﺩﻩ ﻭ ﻗﻠﺐ ﻣﻨﻴﺮ ﺁﻥ ّ‬
‫ﻣﻨﺰﻩ ﺑﻮﺩﻩ ؟ ﭼﻪ ﺧﻮﺏ ﻣﻰ ﮔﻮﻳﺪ‪:‬‬
‫ﻣﻘﺪﺱ ﻭ ّ‬
‫ّ‬
‫ﺟﻤﻠﻪ ﺍﺩﺭﺍﮐﺎﺕ ﺑﺮ ﺧﺮﻫﺎﻯ ﻟﻨﮓ‬
‫ﭘﺮﺍﻥ ﭼﻮﻥ ﺧﺪﻧﮓ‬
‫ﺣﻖ ﺳﻮﺍﺭ ﺑﺎﺩ ّ‬
‫ّ‬
‫ﺳﺮ ﻣﻌﺮﺍﺝ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﻗﻄﺮﻩ ﺍﻯ‬
‫ﻭﺍ‪ ‬ﻫﺮ ﮐﺲ ﺑﺨﻮﺍﻫﺪ ّ‬
‫ﺍﺯ ﻋﺮﻓﺎﻥ ﺍﻳﻦ ﺑﺤﺮ ﺑﻨﻮﺷﺪ ﺍﮔﺮ ﻫﻢ ﺍﻳﻦ ﻋﻠﻮﻡ ﻧﺰﺩ ﺍﻭ ﺑﺎﺷﺪ ﻳﻌﻨﻰ‬
‫ﺍﻟﺒﺘﻪ ﺑﺎﻳﺪ‬
‫ﻣﺮﺁﺕ ﻗﻠﺐ ﺍﻭ ﺍﺯ ﻧﻘﻮﺵ ﺍﻳﻦ ﻋﻠﻮﻡ ﻏﺒﺎﺭ ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ ّ‬
‫‪٢٠٥‬‬ ‫ﺗﺠﻠﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ‬
‫ﺳﺮ ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﻣﺮﺁﺕ ﻗﻠﺐ ﺍﻭ ّ‬
‫ﻣﻨﺰﻩ ﻧﻤﺎﻳﺪ ﺗﺎ ّ‬
‫ﭘﺎﮎ ﻭ ّ‬
‫ﻣﺘﻐﻤﺴﺎﻥ ﺑﺤﺮ ﻋﻠﻮﻡ ﺻﻤﺪﺍﻧﻰ ﻭ ﺳﺎﮐﻨﺎﻥ ُﻓﻠﮏ ﺣﮑﻤﺖ‬
‫ّ‬ ‫ﺍﻟﻴﻮﻡ‬
‫ﺭﺑﺎﻧﻰ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺗﺤﺼﻴﻞ ﺍﻳﻦ ﻋﻠﻮﻡ ﻧﻬﻰ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺻﺪﻭﺭ‬
‫ّ‬
 ‫ﺹ ‪١٢٤‬‬
‫ﻣﻘﺪﺱ ﺍﺯ ﺍﻳﻦ‬
‫ﻣﻨﺰﻩ ﺍﺯ ﺍﻳﻦ ﺍﺷﺎﺭﺍﺕ ﺍﺳﺖ ﻭ ّ‬
‫ﻣﻨﻴﺮﺷﺎﻥ ﺑﺤﻤﺪﺍ‪ّ ‬‬
‫ﺍﻻﮐﺒﺮ "‬
‫ﺣﺠﺎﺏ َ َ‬ ‫ﺣﺠﺒﺎﺕ‪ .‬ﺣﺠﺎﺏ ﺍﮐﺒﺮ ﺭﺍ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ ْ ِ ُ‬
‫ﺍﻟﻌﻠﻢ ِ‬
‫‪" :‬‬
‫ُ‬
‫ﻣﺤﺒﺖ ﻳﺎﺭ ﺳﻮﺧﺘﻴﻢ ﻭ ﺧﻴﻤﻪ ﺩﻳﮕﺮ ﺑﺮﺍﻓﺮﺍﺧﺘﻴﻢ ﻭ ﺑﻪ ﺍﻳﻦ‬
‫ّ‬ ‫ﺑﻪ ﻧﺎﺭ‬
‫ﺍﻓﺘﺨﺎﺭ ﻣﻰ ﻧﻤﺎﺋﻴﻢ ﮐﻪ ﺍﻟﺤﻤﺪ‪ ‬ﺳﺒﺤﺎﺕ ﺟﻼﻝ ﺭﺍ ﺑﻪ ﻧﺎﺭ ﺟﻤﺎﻝ‬
‫ﻣﺤﺒﻮﺏ ﺳﻮﺧﺘﻴﻢ ﻭ ﺟﺰ ﻣﻘﺼﻮﺩ ﺩﺭ ﻗﻠﺐ ﻭ ﺩﻝ ﺟﺎ ﻧﺪﺍﺩﻳﻢ ﻧﻪ ﺑﻪ‬
‫ﺗﺠﻠﻰ ﺍﻧﻮﺍﺭ ﺍﻭ‬
‫ﻣﺘﻤﺴﮑﻴﻢ ﻭ ﻧﻪ ﺑﻪ ﻣﻌﻠﻮﻣﻰ ﺟﺰ ّ‬
‫ّ‬ ‫ﻋﻠﻤﻰ ﺟﺰ ﻋﻠﻢ ﺑﻪ ﺍﻭ‬
‫ﻣﺘﻌﺠﺐ ﺷﺪﻡ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻧﺪﻳﺪﻡ‬
‫ّ‬ ‫ﻣﺘﺸﺒﺚ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺑﺴﻴﺎﺭ‬
‫ّ‬ ‫‪٢٠٦‬‬
‫ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﻣﻰ ﺧﻮﺍﻫﺪ ﺑﺮ ﻣﺮﺩﻡ ﺑﺮﺳﺎﻧﺪ ﮐﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﻋﻠﻮﻡ ﻧﺰﺩ‬
‫ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻨﮑﻪ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﻧﺴﻴﻤﻰ ﺍﺯ ﺭﻳﺎﺽ ﻋﻠﻢ‬
‫ﺍﻃﻼﻉ ﻧﻴﺎﻓﺘﻪ‪.‬‬
‫ﺭﺑﺎﻧﻰ ّ‬
‫ﺍﻟﻬﻰ ﻧﺸﻨﻴﺪﻩ ﻭ ﺑﺮ ﺣﺮﻓﻰ ﺍﺯ ﺍﺳﺮﺍﺭ ﺣﮑﻤﺖ ّ‬
‫ﺍﻟﺒﺘﻪ ﻣﻀﻄﺮﺏ ﺷﻮﺩ ﻭ ﺟﺒﻞ ﻭﺟﻮﺩ‬
‫ﺑﻠﮑﻪ ﺍﮔﺮ ﻣﻌﻨﻰ ﻋﻠﻢ ﮔﻔﺘﻪ ﺷﻮﺩ ّ‬
‫ﻣﻨﺪﮎ ﮔﺮﺩﺩ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﻗﻮﺍﻝ ﺳﺨﻴﻔﻪ ﺑﻰ ﻣﻌﻨﻰ ﭼﻪ‬
‫ّ‬ ‫ﺍﻭ‬
‫ﻣﺘﻌﺠﺒﻢ ﺍﺯ‬
‫ّ‬ ‫ﺣﺪ ﻧﻤﻮﺩﻩ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪ ،‬ﭼﻘﺪﺭ‬
‫ﺩﻋﻮﻯ ﻫﺎﻯ ﺯﻳﺎﺩﻩ ﺍﺯ ّ‬ ‫‪٢٠٧‬‬
‫ﻣﺮﺩﻣﻰ ﮐﻪ ﺑﻪ ﺍﻭ ﮔﺮﻭﻳﺪﻩﺍﻧﺪ ﻭ ﺗﺎﺑﻊ ﭼﻨﻴﻦ ﺷﺨﺼﻰ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺑﻪ‬
‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﻣﻌﺮﺽ‬
‫ﺗﺮﺍﺏ ﻗﻨﺎﻋﺖ ﻧﻤﻮﺩﻩ ﻭ ﺍﻗﺒﺎﻝ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ّ‬
‫ﮔﺸﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ﻧﻐﻤﻪ ﺑﻠﺒﻞ ﻭ ﺟﻤﺎﻝ ﮔﻞ ﺑﻪ ﻧﻌﻴﺐ ﺯﺍﻍ ﻭ ﺟﻤﺎﻝ‬
‫ﮐﻼﻍ ﻗﻨﺎﻋﺖ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﭼﻪ ﭼﻴﺰﻫﺎ ﻣﻼﺣﻈﻪ ﺷﺪ ﺍﺯ‬
‫ﮐﻠﻤﺎﺕ ﻣﺠﻌﻮﻟﻪ ﺍﻳﻦ ﮐﺘﺎﺏ‪ .‬ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺣﻴﻒ ﺍﺳﺖ ﮐﻪ ﻗﻠﻢ ﺑﻪ‬
‫ﺗﺤﺮﻳﺮ ﺫﮐﺮ ﺁﻥ ﻣﻄﺎﻟﺐ ﻣﺸﻐﻮﻝ ﺷﻮﺩ ﻭ ﻳﺎ ﺍﻭﻗﺎﺕ ﻣﺼﺮﻭﻑ ﺑﻪ ﺁﻥ‬
‫ﺣﻖ ﺍﺯ ﺑﺎﻃﻞ ﻭ ﻧﻮﺭ ﺍﺯ‬
‫ﮔﺮﺩﺩ ﻭ ﻟﻴﮑﻦ ﺍﮔﺮ ﻣﺤﮑﻰ ﻳﺎﻓﺖ ﻣﻰ ﺷﺪ ّ‬
 ‫ﺹ ‪١٢٥‬‬
‫‪٢٠٨‬‬ ‫ﻇﻞ ﻣﻌﻠﻮﻡ ﻣﻰ ﺁﻣﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻋﻠﻮﻣﻰ ﮐﻪ ﺍﻳﻦ‬
‫ﻇﻠﻤﺖ ﻭ ﺷﻤﺲ ﺍﺯ ّ‬
‫ﻣﺪﻋﻰ ﺑﻪ ﺁﻥ ﺷﺪﻩ ﺻﻨﻌﺖ ﮐﻴﻤﻴﺎﺳﺖ‪ .‬ﺑﺴﻴﺎﺭ ﻃﺎﻟﺒﻢ ﮐﻪ‬
‫ﻣﺮﺩ ّ‬
‫ﺳﻠﻄﺎﻧﻰ ﻭ ﻳﺎ ﻧﻔﺴﻰ ﮐﻪ ﻣﻘﺘﺪﺭ ﺑﺎﺷﺪ ﻇﻬﻮﺭ ﺍﻳﻦ ﻋﻠﻢ ﺭﺍ ﺍﺯ ﻋﺎﻟﻢ‬
‫ﻟﻔﻆ ﺑﻪ ﻋﺎﻟﻢ ﺷﻬﻮﺩ ﻭ ﺍﺯ ﻗﻮﻝ ﺑﻪ ﻓﻌﻞ ﺍﺯ ﺍﻳﺸﺎﻥ ﻃﻠﺐ ﻧﻤﺎﻳﺪ ﻭ ﺍﻳﻦ‬
‫ﺑﻰ ﻋﻠﻢ ﻓﺎﻧﻰ ﻫﻢ ﮐﻪ ﺩﻋﻮﻯ ﺍﻳﻦ ﮔﻮﻧﻪ ﻋﻠﻮﻡ ﻧﻨﻤﻮﺩﻩ ﻭ ﺑﻠﮑﻪ ﮐﻮﻥ‬
‫ﻋﻠﺖ ﻋﻠﻢ ﻭ ﺟﻬﻞ ﻧﻤﻰ ﺩﺍﻧﻢ ﺑﺎ ﺍﻳﻦ ﻣﺮﺩ‬
‫ﺍﻳﻦ ﻋﻠﻮﻡ ﻭ ﻓﻘﺪﺍﻥ ﺁﻥ ﺭﺍ ّ‬
‫ﺩﺭ ﻫﻤﻴﻦ ﻓﻘﺮﻩ ﻗﻴﺎﻡ ﻧﻤﺎﺋﻴﻢ ﺗﺎ ﺻﺪﻕ ﻭ ﮐﺬﺏ ﻣﻌﻠﻮﻡ ﺷﻮﺩ‪ .‬ﻭ ﻟﻴﮑﻦ‬
‫ﺳﻢ‬
‫ﭼﻪ ﻓﺎﺋﺪﻩ‪ ،‬ﺍﺯ ﻧﺎﺱ ﺍﻳﻦ ﺯﻣﺎﻥ ﺟﺰ ﺯﺧﻢ ﺳﻨﺎﻥ ﻧﺪﻳﺪﻩ ﺍﻡ ﻭ ﻏﻴﺮ ّ‬
‫ﻗﺎﺗﻞ ﭼﻴﺰﻯ ﻧﭽﺸﻴﺪﻩ ﺍﻡ‪ .‬ﻫﻨﻮﺯ ﺍﺛﺮ ﺣﺪﻳﺪ ﺑﺮ ﮔﺮﺩﻥ ﺑﺎﻗﻰ ﺍﺳﺖ ﻭ‬
‫‪٢٠٩‬‬ ‫ﻫﻨﻮﺯ ﻋﻼﺋﻢ ﺟﻔﺎ ﺍﺯ ﺗﻤﺎﻡ ﺑﺪﻥ ﻇﺎﻫﺮ‪ .‬ﻭ ﺩﺭ ﻣﺮﺍﺗﺐ ﻋﻠﻢ ﻭ ﺟﻬﻞ‬
‫ﻭ ﻋﺮﻓﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ﺍﻭ ﺩﺭ ﮐﺘﺎﺑﻰ ﮐﻪ ﺗﺮﮎ ﻧﺸﺪ ﺍﺯ ﺁﻥ ﺍﻣﺮﻯ ﺫﮐﺮ‬
‫ﻃﻌﺎﻡ‬
‫ﺍﻟﺰﻗﻮﻡ َ َ ُ‬
‫ﺷﺠﺮﺓ ‪ِ  ‬‬ ‫ﺷﺪﻩ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ٕ ‪‬‬
‫ﺍﻥ َ َ َ‬
‫‪" :‬‬

‫َِ ِ‬
‫ﺍﻻﺛﻴﻢ‪ ١ ".‬ﻭ ﺑﻌﺪ ﺑﻴﺎﻧﺎﺕ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺗﺎ ﺍﻳﻨﮑﻪ ﻣﻨﺘﻬﻰ ﻣﻰ ﺷﻮﺩ‬
‫ﺍﻟﮑﺮﻳﻢ‪ ٢ ".‬ﻣﻠﺘﻔﺖ ﺷﻮﻳﺪ ﮐﻪ‬
‫ﺍﻟﻌﺰﻳﺰ َ‬
‫ﺍﻧﺖ َ ِ ُ‬
‫ﺍﻧﮏ َ َ‬
‫ﺫﻕ ٕ ‪َ ‬‬
‫ﺑﻪ ﺍﻳﻦ ﺫﮐﺮ ُ ْ‬
‫‪" :‬‬

‫ﭼﻪ ﻭﺍﺿﺢ ﻭ ﺻﺮﻳﺢ ﻭﺻﻒ ﺍﻭ ﺩﺭ ﮐﺘﺎﺏ ﻣﺤﮑﻢ ﻣﺬﮐﻮﺭ ﺷﺪﻩ‪ .‬ﻭ‬

‫ﺍﻳﻦ ﺷﺨﺺ ﻫﻢ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ ﺧﻮﺩ ﺍﺯ ﺑﺎﺑﺖ ﺧﻔﺾ ﺟﻨﺎﺡ‬
‫ﺍﻻﻧﻌﺎﻡ َﻭ‬
‫ﺑﻴﻦ َ ِ‬‫ﻭﻋﺰﻳﺰ َ َ‬ ‫ﺍﺛﻴﻢ ِﻓﻰ ِ ِ‬
‫ﺍﻟﮑﺘﺎﺏ َ َ ٌ‬ ‫ﻋﺒﺪ ﺍﺛﻴﻢ ﺫﮐﺮ ﻧﻤﻮﺩﻩ‪ٌ َ :‬‬
‫‪٢١٠‬‬ ‫ﺗﻔﮑﺮ ﺩﺭ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﻧﻤﻮﺩﻩ ﺗﺎ ﻣﻌﻨﻰ "َﻭ ﻻ‬
‫ّ‬ ‫ﮐﺮﻳﻢ ِﻓﻰ ٕ‬
‫ﺍﻻﺳﻢ‪.‬‬ ‫َ ٌ‬
‫ﻣﺒﻴﻦ" ‪ ٣‬ﺩﺭﺳﺖ ﺩﺭ ﻟﻮﺡ ﻗﻠﺐ ﺛﺒﺖ‬ ‫ﻳﺎﺑﺲ ٕ ّﺍﻻ ﻓﻰ ِ َ ٍ‬
‫ﮐﺘﺎﺏ ُ ٍ‬ ‫ﺭﻃﺐ َﻭﻻ َ ِ ٍ‬
‫َ ْ ٍ‬
‫‪ - ٢‬ﺳﻮﺭﻩ ﺩﺧﺎﻥ‪ ،‬ﺁﻳﻪ ‪٤٩‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺩﺧﺎﻥ‪ ،‬ﺁﻳﻪ ‪٤٤-٤٣‬‬
‫‪٣‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪٥٩‬‬ ‫‪-‬‬
 ‫ﺹ ‪١٢٦‬‬
‫ﺷﻮﺩ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺟﻤﻌﻰ ﻣﻌﺘﻘﺪ ﺍﻭ ﺷﺪﻩ ﻭ ﺍﺯ ﻣﻮﺳﻰ ﻋﻠﻢ ﻭ‬
‫ﺗﻤﺴﮏ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ﺷﻤﺲ‬
‫ّ‬ ‫ﺳﺎﻣﺮﻱ ﺟﻬﻞ‬
‫ّ‬ ‫ﻋﺪﻝ ﺍﻋﺮﺍﺽ ﻧﻤﻮﺩﻩ ﺑﻪ‬
‫ﻣﻌﺎﻧﻰ ﮐﻪ ﺩﺭ ﺳﻤﺎء ﻻﻳﺰﺍﻟﻰ ﺍﻟﻬﻰ ُﻣﺸﺮﻕ ﺍﺳﺖ ﻣﻌﺮﺽ ﮔﺸﺘﻪﺍﻧﺪ‬
‫ﻳﮑﻦ ﺍﻧﮕﺎﺷﺘﻪﺍﻧﺪ‪ .‬ﺑﺎﺭﻯ ﺍﻯ ﺑﺮﺍﺩﺭ ﻣﻦ‪ ،‬ﻟﺌﺎﻟﻰ ﻋﻠﻢ‬
‫ﮐﺄﻥ ﻟﻢ َ ُ‬
‫ﻭ َ ْ‬ ‫‪٢١١‬‬
‫ﺭﺑﺎﻧﻰ ﺟﺰ ﺍﺯ ﻣﻌﺪﻥ ﺍﻟﻬﻰ ﺑﺪﺳﺖ ﻧﻴﺎﻳﺪ ﻭ ﺭﺍﺋﺤﻪ ﺭﻳﺤﺎﻥ ﻣﻌﻨﻮﻯ‬
‫ّ‬
‫ﺍﺣﺪﻳﻪ ﺟﺰ‬
‫ّ‬ ‫ﺟﺰ ﺍﺯ ﮔﻠﺰﺍﺭ ﺣﻘﻴﻘﻰ ﺍﺳﺘﺸﻤﺎﻡ ﻧﺸﻮﺩ ﻭ ﮔﻞ ﻫﺎﻯ ﻋﻠﻮﻡ‬
‫ﻧﺒﺎﺗﻪ‬
‫ﻳﺨﺮﺝ َ َ ُ ُ‬
‫ﺍﻟﻄﻴﺐ َ ْ ُ ُ‬
‫ﺍﻟﺒﻠ ُﺪ ‪ُ  ‬‬
‫ﺍﺯ ﻣﺪﻳﻨﻪ ﻗﻠﻮﺏ ﺻﺎﻓﻴﻪ ﻧﺮﻭﻳﺪ‪" .‬ﻭ َ َ‬
‫ﻳﺨﺮﺝ ٕ ّﺍﻻ َ ِ‬
‫ﻧﮑﺪﴽ ‪ ١".‬ﻭ ﭼﻮﻥ ﻣﻔﻬﻮﻡ‬ ‫ﺧﺒﺚ ﻻ َ ُ ُ‬
‫ﺍﻟﺬﻯ َ ُ َ‬ ‫ﺫﻥ َ ‪ِ ‬‬
‫ﺭﺑﻪ َﻭ ‪‬‬ ‫‪ِ ٢١٢‬ﺑﺈ ْ ِ‬
‫ﻫﻮﻳﻪ ﺭﺍ ﺍﺣﺪﻯ ﺍﺩﺭﺍﮎ ﻧﻨﻤﺎﻳﺪ ّﺍﻻ ﺍﻫﻠﺶ‬
‫ﺗﻐﻨﻴﺎﺕ ﻭﺭﻗﺎء ّ‬
‫ﮔﺸﺖ ﮐﻪ ّ‬
‫ﻟﻬﺬﺍ ﺑﺮ ﻫﺮ ﻧﻔﺴﻰ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﮐﻪ ﻣﺸﮑﻼﺕ ﻣﺴﺎﺋﻞ‬
‫ﻗﺪﺳﻴﻪ ﺭﺍ ﺑﺮ ﺻﺎﺣﺒﺎﻥ ﺍﻓﺌﺪﻩ‬
‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﻭ ﻣﻌﻀﻼﺕ ﺍﺷﺎﺭﺍﺕ ﻣﻄﺎﻟﻊ‬
‫ّ‬
‫ﺭﺑﺎﻧﻰ‬
‫ﺍﺣﺪﻳﻪ ﻋﺮﺿﻪ ﺩﺍﺭﺩ ﺗﺎ ﺑﻪ ﺗﺄﻳﻴﺪﺍﺕ ّ‬
‫ّ‬ ‫ﻣﻨﻴﺮﻩ ﻭ ﺣﺎﻣﻼﻥ ﺍﺳﺮﺍﺭ‬
‫ﺣﻞ ﻣﺴﺎﺋﻞ ﺷﻮﺩ ﻧﻪ ﺑﻪ ﺗﺄﻳﻴﺪﺍﺕ ﻋﻠﻮﻡ ﺍﮐﺘﺴﺎﺑﻰ‪.‬‬
‫ﻭ ﺍﻓﺎﺿﺎﺕ ﺍﻟﻬﻰ ّ‬
‫ﺗﻌﻠﻤﻮﻥ‪٢ ".‬ﻭ ﻟﻴﮑﻦ ﺍﻯ‬
‫ﮐﻨﺘﻢ ﻻ َ ْ َ َ‬ ‫ﺍﻫﻞ ‪ِ ْ ‬‬
‫ﺍﻟﺬﮐﺮ ٕﺍﻥ ُ ْ ُ ْ‬ ‫ﻓﺎﺳ‪‬ﻠﻮﺍ َ َ‬
‫"َ ْ ‪ُ‬‬ ‫‪٢١٣‬‬
‫ﺑﺮﺍﺩﺭ ﻣﻦ‪ ،‬ﺷﺨﺺ ﻣﺠﺎﻫﺪ ﮐﻪ ﺍﺭﺍﺩﻩ ﻧﻤﻮﺩ ﻗﺪﻡ ﻃﻠﺐ ﻭ ﺳﻠﻮﮎ ﺩﺭ ﺳﺒﻴﻞ‬
‫ﻣﺤﻞ‬
‫ّ‬ ‫ﻣﻌﺮﻓﺖ ﺳﻠﻄﺎﻥ ِ َ‬
‫ﻗﺪﻡ ﮔﺬﺍﺭﺩ ﺑﺎﻳﺪ ﺩﺭ ﺑﺪﺍﻳﺖ ﺍﻣﺮ ﻗﻠﺐ ﺭﺍ ﮐﻪ‬
‫ﺗﺠﻠﻰ ﺍﺳﺮﺍﺭ ﻏﻴﺒﻰ ﺍﻟﻬﻰ ﺍﺳﺖ ﺍﺯ ﺟﻤﻴﻊ ﻏﺒﺎﺭﺍﺕ‬
‫ﻇﻬﻮﺭ ﻭ ﺑﺮﻭﺯ ّ‬
‫ﻣﻨﺰﻩ‬
‫ﺗﻴﺮﻩ ﻋﻠﻮﻡ ﺍﮐﺘﺴﺎﺑﻰ ﻭ ﺍﺷﺎﺭﺍﺕ ﻣﻈﺎﻫﺮ ﺷﻴﻄﺎﻧﻰ ﭘﺎﮎ ﻭ ّ‬
‫ﻣﺤﺒﺖ ﻣﺤﺒﻮﺏ‬
‫ّ‬ ‫ﻓﺮﻣﺎﻳﺪ ﻭ ﺻﺪﺭ ﺭﺍ ﮐﻪ ﺳﺮﻳﺮ ﻭﺭﻭﺩ ﻭ ﺟﻠﻮﺱ‬
‫‪ - ٢‬ﺳﻮﺭﻩ ﻧﺤﻞ‪ ،‬ﺁﻳﻪ ‪٤٣‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ‪ ،‬ﺁﻳﻪ ‪٥٨‬‬
 ‫ﺹ ‪١٢٧‬‬
‫ﺍﺯﻟﻰ ﺍﺳﺖ ﻟﻄﻴﻒ ﻭ ﻧﻈﻴﻒ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﻝ ﺭﺍ ﺍﺯ ﻋﻼﻗﻪ ﺁﺏ‬
‫ﻣﻘﺪﺱ ﮔﺮﺩﺍﻧﺪ‬
‫ﻇﻠﻴﻪ ّ‬
‫ﺷﺒﺤﻴﻪ ﻭ ﺻﻮﺭ ّ ّ‬
‫ّ‬ ‫ﻭ ﮔﻞ ﻳﻌﻨﻰ ﺍﺯ ﺟﻤﻴﻊ ﻧﻘﻮﺵ‬
‫ﺣﺐ‬
‫ّ‬ ‫ﺣﺐ ﻭ ﺑﻐﺾ ﺩﺭ ﻗﻠﺐ ﻧﻤﺎﻧﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺁﻥ‬
‫ّ‬ ‫ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺁﺛﺎﺭ‬
‫ﺍﻭ ﺭﺍ ﺑﻪ ﺟﻬﺘﻰ ﺑﻰ ﺩﻟﻴﻞ ﻣﻴﻞ ﺩﻫﺪ ﻭ ﻳﺎ ﺑﻐﺾ ﺍﻭ ﺭﺍ ﺍﺯ ﺟﻬﺘﻰ ﻣﻨﻊ‬
‫ﻧﻤﺎﻳﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﺍﮐﺜﺮﻯ ﺑﻪ ﺍﻳﻦ ﺩﻭ ﻭﺟﻪ‪ ،‬ﺍﺯ ﻭﺟﻪ ﺑﺎﻗﻰ ﻭ‬
‫ﺣﻀﺮﺕ ﻣﻌﺎﻧﻰ ﺑﺎﺯ ﻣﺎﻧﺪﻩﺍﻧﺪ ﻭ ﺑﻰ ﺷﺒﺎﻥ ﺩﺭ ﺻﺤﺮﺍﻫﺎﻯ ﺿﻼﻟﺖ ﻭ‬
‫ﺣﻖ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ‬
‫ﺗﻮﮐﻞ ﺑﻪ ّ‬
‫ﮐﻞ ﺣﻴﻦ ّ‬
‫ﻧﺴﻴﺎﻥ ﻣﻰ ﭼﺮﻧﺪ‪ .‬ﻭ ﺑﺎﻳﺪ ﺩﺭ ّ‬
‫ﺧﻠﻖ ﺍﻋﺮﺍﺽ ﮐﻨﺪ ﻭ ﺍﺯ ﻋﺎﻟﻢ ﺗﺮﺍﺏ ﻣﻨﻘﻄﻊ ﺷﻮﺩ ﻭ ﺑﮕﺴﻠﺪ ﻭ ﺑﻪ‬
‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﺩﺭ ﺑﻨﺪﺩ‪ .‬ﻭ ﻧﻔﺲ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺍﺣﺪﻯ ﺗﺮﺟﻴﺢ ﻧﺪﻫﺪ ﻭ‬
‫ّ‬
‫ﺍﻓﺘﺨﺎﺭ ﻭ ﺍﺳﺘﮑﺒﺎﺭ ﺭﺍ ﺍﺯ ﻟﻮﺡ ﻗﻠﺐ ﺑﺸﻮﻳﺪ ﻭ ﺑﻪ ﺻﺒﺮ ﻭ ﺍﺻﻄﺒﺎﺭ‬
‫ﺗﮑﻠﻢ ﺑﻰ ﻓﺎﺋﺪﻩ ﺍﺣﺘﺮﺍﺯ‬
‫ﺩﻝ ﺑﻨﺪﺩ ﻭ ﺻﻤﺖ ﺭﺍ ﺷﻌﺎﺭ ﺧﻮﺩ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ّ‬
‫ﮐﻨﺪ‪ .‬ﭼﻪ ﺯﺑﺎﻥ ﻧﺎﺭﻯ ﺍﺳﺖ ﺍﻓﺴﺮﺩﻩ ﻭ ﮐﺜﺮﺕ ﺑﻴﺎﻥ ﺳﻤﻲ ﺍﺳﺖ‬
‫ّ‬
‫ﻫﻼﮎ ﮐﻨﻨﺪﻩ‪ .‬ﻧﺎﺭ ﻇﺎﻫﺮﻯ ﺍﺟﺴﺎﺩ ﺭﺍ ﻣﺤﺘﺮﻕ ﻧﻤﺎﻳﺪ ﻭ ﻧﺎﺭ ﻟﺴﺎﻥ‬
‫ﺍﺭﻭﺍﺡ ﻭ ﺍﻓﺌﺪﻩ ﺭﺍ ﺑﮕﺪﺍﺯﺩ‪ .‬ﺍﺛﺮ ﺁﻥ ﻧﺎﺭ ﺑﻪ ﺳﺎﻋﺘﻰ ﻓﺎﻧﻰ ﺷﻮﺩ ﻭ ﺍﺛﺮ‬
‫‪٢١٤‬‬ ‫ﺍﻳﻦ ﻧﺎﺭ ﺑﻪ ﻗﺮﻧﻰ ﺑﺎﻗﻰ ﻣﺎﻧﺪ‪ .‬ﻭ ﻏﻴﺒﺖ ﺭﺍ ﺿﻼﻟﺖ ﺷﻤﺮﺩ ﻭ ﺑﻪ ﺁﻥ‬
‫ﻋﺮﺻﻪ ﻫﺮﮔﺰ ﻗﺪﻡ ﻧﮕﺬﺍﺭﺩ‪ ،‬ﺯﻳﺮﺍ ﻏﻴﺒﺖ ﺳﺮﺍﺝ ﻣﻨﻴﺮ ﻗﻠﺐ ﺭﺍ‬
‫ﺧﺎﻣﻮﺵ ﻧﻤﺎﻳﺪ ﻭ ﺣﻴﺎﺕ ﺩﻝ ﺭﺍ ﺑﻤﻴﺮﺍﻧﺪ‪ .‬ﺑﻪ ﻗﻠﻴﻞ ﻗﺎﻧﻊ ﺑﺎﺷﺪ ﻭ ﺍﺯ‬
‫ﻃﻠﺐ ﮐﺜﻴﺮ ﻓﺎﺭﻍ‪ .‬ﻣﺼﺎﺣﺒﺖ ﻣﻨﻘﻄﻌﻴﻦ ﺭﺍ ﻏﻨﻴﻤﺖ ﺷﻤﺎﺭﺩ ﻭ ﻋﺰﻟﺖ‬
‫ﻣﺘﮑﺒﺮﻳﻦ ﺭﺍ ﻧﻌﻤﺖ ﺷﻤﺮﺩ‪ .‬ﺩﺭ ﺍﺳﺤﺎﺭ ﺑﻪ‬
‫ّ‬ ‫ﻣﺘﻤﺴﮑﻴﻦ ﻭ‬
‫ّ‬ ‫ﺍﺯ‬
‫ﻫﻤﺖ ﻭ ﺍﻗﺘﺪﺍﺭ ﺩﺭ ﻃﻠﺐ ﺁﻥ ﻧﮕﺎﺭ‬
‫ﺍﺫﮐﺎﺭ ﻣﺸﻐﻮﻝ ﺷﻮﺩ ﻭ ﺑﻪ ﺗﻤﺎﻡ ّ‬
 ‫ﺹ ‪١٢٨‬‬
‫ﺣﺐ ﻭ ﺫﮐﺮ ﺑﺴﻮﺯﺍﻧﺪ ﻭ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﺍ‪‬‬
‫ّ‬ ‫ﮐﻮﺷﺪ‪ .‬ﻏﻔﻠﺖ ﺭﺍ ﺑﻪ ﻧﺎﺭ‬
‫ﭼﻮﻥ ﺑﺮﻕ ﺩﺭ ﮔﺬﺭﺩ‪ .‬ﻭ ﺑﺮ ﺑﻰ ﻧﺼﻴﺒﺎﻥ ﻧﺼﻴﺐ ﺑﺨﺸﺪ ﻭ ﺍﺯ‬
‫ﻣﺤﺮﻭﻣﺎﻥ ﻋﻄﺎ ﻭ ﺍﺣﺴﺎﻥ ﺩﺭﻳﻎ ﻧﺪﺍﺭﺩ‪ .‬ﺭﻋﺎﻳﺖ ﺣﻴﻮﺍﻥ ﺭﺍ ﻣﻨﻈﻮﺭ‬
‫ﻧﻤﺎﻳﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﺍﻧﺴﺎﻥ ﻭ ﺍﻫﻞ ﺑﻴﺎﻥ‪ .‬ﻭ ﺍﺯ ﺟﺎﻧﺎﻥ ﺟﺎﻥ ﺩﺭﻳﻎ‬
‫ﺣﻖ ﺍﺣﺘﺮﺍﺯ ﻧﺠﻮﻳﺪ‪ .‬ﻭ ﺁﻧﭽﻪ ﺑﺮﺍﻯ‬
‫ﻧﺪﺍﺭﺩ ﻭ ﺍﺯ ﺷﻤﺎﺗﺖ ﺧﻠﻖ ﺍﺯ ّ‬
‫ﺧﻮﺩ ﻧﻤﻰ ﭘﺴﻨﺪﺩ ﺑﺮﺍﻯ ﻏﻴﺮ ﻧﭙﺴﻨﺪﺩ ﻭ ﻧﮕﻮﻳﺪ ﺁﻧﭽﻪ ﺭﺍ ﻭﻓﺎ ﻧﮑﻨﺪ‪.‬‬
‫ﻭ ﺍﺯ ﺧﺎﻃﻴﺎﻥ ﺩﺭ ﮐﻤﺎﻝ ﺍﺳﺘﻴﻼء ﺩﺭ ﮔﺬﺭﺩ ﻭ ﻃﻠﺐ ﻣﻐﻔﺮﺕ ﻧﻤﺎﻳﺪ‪.‬‬
‫ﻭ ﺑﺮ ﻋﺎﺻﻴﺎﻥ ﻗﻠﻢ ﻋﻔﻮ ﺩﺭ ﮐﺸﺪ ﻭ ﺑﻪ ﺣﻘﺎﺭﺕ ﻧﻨﮕﺮﺩ ﺯﻳﺮﺍ ﺣﺴﻦ‬
‫ﺧﺎﺗﻤﻪ ﻣﺠﻬﻮﻝ ﺍﺳﺖ‪ .‬ﺍﻯ ﺑﺴﺎ ﻋﺎﺻﻰ ﮐﻪ ﺩﺭ ﺣﻴﻦ ﻣﻮﺕ ﺑﻪ ﺟﻮﻫﺮ‬
‫ﻣﻮﻓﻖ ﺷﻮﺩ ﻭ ﺧﻤﺮ ﺑﻘﺎ ﭼﺸﺪ ﻭ ﺑﻪ ﻣﻼٔ ﺍﻋﻠﻰ ﺷﺘﺎﺑﺪ ﻭ ﺑﺴﺎ‬
‫ﺍﻳﻤﺎﻥ ّ‬
‫ﻣﻄﻴﻊ ﻭ ﻣﺆﻣﻦ ﮐﻪ ﺩﺭ ﻭﻗﺖ ﺍﺭﺗﻘﺎﻯ ﺭﻭﺡ ﺗﻘﻠﻴﺐ ﺷﻮﺩ ﻭ ﺑﻪ ﺍﺳﻔﻞ‬
‫ﻣﻘﺮ ﻳﺎﺑﺪ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ‬
‫ﺩﺭﮐﺎﺕ ﻧﻴﺮﺍﻥ ّ‬
‫ﻣﺘﻘﻨﻪ ﻭ ﺍﺷﺎﺭﺍﺕ ﻣﺤﮑﻤﻪ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺳﺎﻟﮏ ﻭ ﻃﺎﻟﺐ ﺑﺎﻳﺪ ﺟﺰ‬
‫ﺧﺪﺍ ﺭﺍ ﻓﻨﺎ ﺩﺍﻧﺪ ﻭ ﻏﻴﺮ ﻣﻌﺒﻮﺩ ﺭﺍ ﻣﻌﺪﻭﻡ ﺷﻤﺮﺩ‪ .‬ﻭ ﺍﻳﻦ ﺷﺮﺍﻳﻂ‬ ‫‪٢١٥‬‬
‫ﺭﻭﺣﺎﻧﻴﻴﻦ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺷﺮﺍﻳﻂ‬
‫ّ‬ ‫ﺳﺠﻴﻪ‬
‫ّ‬ ‫ﺍﺯ ﺻﻔﺎﺕ ﻋﺎﻟﻴﻦ ﻭ‬
‫ﻣﺠﺎﻫﺪﻳﻦ ﻭ ﻣﺸﻰ ﺳﺎﻟﮑﻴﻦ ﺩﺭ ﻣﻨﺎﻫﺞ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ ﺫﮐﺮ ﻳﺎﻓﺖ‪ .‬ﻭ‬
‫ﺗﺤﻘﻖ ﺍﻳﻦ ﻣﻘﺎﻣﺎﺕ ﺑﺮﺍﻯ ﺳﺎﻟﮏ ﻓﺎﺭﻍ ﻭ ﻃﺎﻟﺐ ﺻﺎﺩﻕ‪ ،‬ﻟﻔﻆ‬
‫ّ‬ ‫ﺑﻌﺪ ﺍﺯ‬
‫ﺍﻟﺬﻳﻦ‬
‫ﻣﺠﺎﻫﺪ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﺻﺎﺩﻕ ﻣﻰ ﺁﻳﺪ‪ .‬ﻭ ﭼﻮﻥ ﺑﻪ ﻋﻤﻞ "ﻭ ّ‬
‫ﺳﺒﻠﻨﺎ"‪٢‬‬ ‫ﺍﻟﺒﺘﻪ ﺑﻪ ﺑﺸﺎﺭﺕ " َ َ ْ ِ َ ‪ْ ُ ‬‬
‫ﻟﻨﻬﺪﻳﻨﻬﻢ ُ ُ َ َ‬ ‫ﺟﺎﻫﺪﻭﺍ ِﻓﻴﻨﺎ "‪ّ ١‬‬
‫ﻣﺆﻳﺪ ﺷﺪ ّ‬ ‫َ َ ُ‬
‫‪١‬ﻭ ‪ -٢‬ﺳﻮﺭﻩ ﻋﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٦٩‬‬
 ‫ﺹ ‪١٢٩‬‬
‫‪٢١٦‬‬ ‫ﻣﺴﺘﺒﺸﺮ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﻭ ﭼﻮﻥ ﺳﺮﺍﺝ ﻃﻠﺐ ﻭ ﻣﺠﺎﻫﺪﻩ ﻭ ﺫﻭﻕ ﻭ‬
‫ﺣﺐ ﺩﺭ ﻗﻠﺐ ﺭﻭﺷﻦ ﺷﺪ ﻭ ﻧﺴﻴﻢ‬
‫ّ‬ ‫ﺷﻮﻕ ﻭ ﻋﺸﻖ ﻭ ﻭﻟﻪ ﻭ ﺟﺬﺏ ﻭ‬
‫ﺷﮏ ﻭ ﺭﻳﺐ ﺯﺍﺋﻞ‬
‫ّ‬ ‫ﺍﺣﺪﻳﻪ ﻭﺯﻳﺪ ﻇﻠﻤﺖ ﺿﻼﻟﺖ‬
‫ّ‬ ‫ﻣﺤﺒﺖ ﺍﺯ ﺷﻄﺮ‬
‫ّ‬
‫ﺷﻮﺩ ﻭ ﺍﻧﻮﺍﺭ ﻋﻠﻢ ﻭ ﻳﻘﻴﻦ ﻫﻤﻪ ﺍﺭﮐﺎﻥ ﻭﺟﻮﺩ ﺭﺍ ﺍﺣﺎﻃﻪ ﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ‬
‫ﺁﻥ ﺣﻴﻦ ﺑﺸﻴﺮ ﻣﻌﻨﻮﻯ ﺑﻪ ﺑﺸﺎﺭﺕ ﺭﻭﺣﺎﻧﻰ ﺍﺯ ﻣﺪﻳﻨﻪ ﺍﻟﻬﻰ ﭼﻮﻥ‬
‫ﺻﺒﺢ ﺻﺎﺩﻕ ﻃﺎﻟﻊ ﺷﻮﺩ ﻭ ﻗﻠﺐ ﻭ ﻧﻔﺲ ﻭ ﺭﻭﺡ ﺭﺍ ﺑﻪ ﺻﻮﺭ‬
‫ﻣﻌﺮﻓﺖ ﺍﺯ ﻧﻮﻡ ﻏﻔﻠﺖ ﺑﻴﺪﺍﺭ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻋﻨﺎﻳﺎﺕ ﻭ ﺗﺄﻳﻴﺪﺍﺕ ﺭﻭﺡ‬
‫ﺍﻟﻘﺪﺱ ﺻﻤﺪﺍﻧﻰ ﺣﻴﺎﺕ ﺗﺎﺯﻩ ﺟﺪﻳﺪ ﻣﺒﺬﻭﻝ ﺩﺍﺭﺩ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ‬
‫ﺧﻮﺩ ﺭﺍ ﺻﺎﺣﺐ ﭼﺸﻢ ﺟﺪﻳﺪ ﻭ ﮔﻮﺵ ﺑﺪﻳﻊ ﻭ ﻗﻠﺐ ﻭ ﻓﺆﺍﺩ ﺗﺎﺯﻩ‬
‫ﺧﻔﻴﺎﺕ ﻣﺴﺘﻮﺭﻩ‬
‫ّ‬ ‫ﻣﻰ ﺑﻴﻨﺪ ﻭ ﺭﺟﻮﻉ ﺑﻪ ﺁﻳﺎﺕ ﻭﺍﺿﺤﻪ ﺁﻓﺎﻗﻴﻪ ﻭ‬
‫ﺫﺭﻩ ﺑﺎﺑﻰ ﻣﻔﺘﻮﺡ‬
‫ﺍﻧﻔﺴﻴﻪ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﺑﻪ ﻋﻴﻦ ﺍ‪ ‬ﺑﺪﻳﻌﻪ ﺩﺭ ﻫﺮ ّ‬
‫ّ‬
‫ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﻭ‬
‫ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﺪ ﺑﺮﺍﻯ ﻭﺻﻮﻝ ﺑﻪ ﻣﺮﺍﺗﺐ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ ﻭ ّ‬
‫ﻭﺣﺪﺍﻧﻴﻪ ﻭ ﺁﺛﺎﺭ ﻇﻬﻮﺭ‬
‫ّ‬ ‫ﺗﺠﻠﻰ‬
‫ﻧﻮﺭ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻭ ﺩﺭ ﺟﻤﻴﻊ ﺍﺷﻴﺎء ﺍﺳﺮﺍﺭ ّ‬
‫‪٢١٧‬‬ ‫ﺻﻤﺪﺍﻧﻴﻪ ﻣﻼﺣﻈﻪ ﮐﻨﺪ‪ .‬ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﮔﺮ ﺳﺎﻟﮏ ﺳﺒﻴﻞ ﻫﺪﻯ‬
‫ّ‬
‫ﻭ ﻃﺎﻟﺐ ﻣﻌﺎﺭﺝ ﺗﻘﻰ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﻠﻨﺪ ﺍﻋﻠﻰ ﻭﺍﺻﻞ ﮔﺮﺩﺩ‬
‫ﺣﻖ ﺭﺍ ﺍﺯ ﻓﺮﺳﻨﮓ ﻫﺎﻯ ﺑﻌﻴﺪﻩ ﺍﺳﺘﻨﺸﺎﻕ ﻧﻤﺎﻳﺪ ﻭ ﺻﺒﺢ‬
‫ﺭﺍﺋﺤﻪ ّ‬
‫ﺫﺭﻩ ﻭ ﻫﺮ‬
‫ﮐﻞ ﺷﻰء ﺍﺩﺭﺍﮎ ﮐﻨﺪ ﻭ ﻫﺮ ّ‬
‫ﻧﻮﺭﺍﻧﻰ ﻫﺪﺍﻳﺖ ﺭﺍ ﺍﺯ ﻣﺸﺮﻕ ّ‬
‫ﻣﻤﻴﺰ ﺷﻮﺩ‬
‫ﺷﻰء ﺍﻭ ﺭﺍ ﺩﻻﻟﺖ ﺑﺮ ﻣﺤﺒﻮﺏ ﻭ ﻣﻄﻠﻮﺏ ﻧﻤﺎﻳﺪ ﻭ ﭼﻨﺎﻥ ّ‬
‫ﻣﺜﻼ ﺍﮔﺮ‬
‫ً‬ ‫ﻇﻞ‪ ،‬ﻓﺮﻕ ﮔﺬﺍﺭﺩ‪.‬‬
‫ﺣﻖ ﺭﺍ ﺍﺯ ﺑﺎﻃﻞ‪ ،‬ﭼﻮﻥ ﺷﻤﺲ ﺍﺯ ّ‬
‫ﮐﻪ ّ‬
‫ﺣﻖ ﺍﺯ ﻣﺸﺮﻕ ﺍﺑﺪﺍﻉ ﻭﺯﺩ ﻭ ﺍﻭ ﺩﺭ ﻣﻐﺮﺏ ﺍﺧﺘﺮﺍﻉ ﺑﺎﺷﺪ‬
‫ﻧﺴﻴﻢ ّ‬
 ‫ﺹ ‪١٣٠‬‬
‫ﺣﻖ ﺭﺍ ﺍﺯ ﮐﻠﻤﺎﺕ‬
‫ﺍﻟﺒﺘﻪ ﺍﺳﺘﺸﻤﺎﻡ ﮐﻨﺪ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺟﻤﻴﻊ ﺁﺛﺎﺭ ّ‬
‫ّ‬
‫ﺑﺪﻳﻌﻪ ﻭ ﺍﻋﻤﺎﻝ ﻣﻨﻴﻌﻪ ﻭ ﺍﻓﻌﺎﻝ ﻟﻤﻴﻌﻪ‪ ،‬ﺍﺯ ﺍﻓﻌﺎﻝ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺁﺛﺎﺭ‬
‫ﻣﺎ ﺳﻮﻯ ﺍﻣﺘﻴﺎﺯ ﺩﻫﺪ ﭼﻨﺎﻧﭽﻪ ﺍﻫﻞ ﻟﺆﻟﺆ‪ ،‬ﻟﺆﻟﺆ ﺭﺍ ﺍﺯ ﺣﺠﺮ ﻭ‬
‫ﺍﻧﺴﺎﻥ‪ ،‬ﺭﺑﻴﻊ ﺭﺍ ﺍﺯ ﺧﺮﻳﻒ ﻭ ﺣﺮﺍﺭﺕ ﺭﺍ ﺍﺯ ﺑﺮﻭﺩﺕ‪ .‬ﻭ ﺩﻣﺎﻍ ﺟﺎﻥ‬
‫ﺍﻟﺒﺘﻪ ﺭﺍﺋﺤﻪ ﺟﺎﻧﺎﻥ ﺭﺍ ﺍﺯ‬
‫ﭼﻮﻥ ﺍﺯ ﺯﮐﺎﻡ ﮐﻮﻥ ﻭ ﺍﻣﮑﺎﻥ ﭘﺎﮎ ﺷﺪ ّ‬
‫ﻣﻨﺎﻥ‬
‫ﻣﻨﺎﺯﻝ ﺑﻌﻴﺪﻩ ﺑﻴﺎﺑﺪ ﻭ ﺍﺯ ﺍﺛﺮ ﺁﻥ ﺭﺍﺋﺤﻪ ﺑﻪ ﻣﺼﺮ ﺍﻳﻘﺎﻥ ﺣﻀﺮﺕ ّ‬
‫ﻭﺍﺭﺩ ﺷﻮﺩ ﻭ ﺑﺪﺍﻳﻊ ﺣﮑﻤﺖ ﺣﻀﺮﺕ ﺳﺒﺤﺎﻧﻰ ﺭﺍ ﺩﺭ ﺁﻥ ﺷﻬﺮ‬
‫ﺭﻭﺣﺎﻧﻰ ﻣﺸﺎﻫﺪﻩ ﮐﻨﺪ ﻭ ﺟﻤﻴﻊ ﻋﻠﻮﻡ ﻣﮑﻨﻮﻧﻪ ﺭﺍ ﺍﺯ ﺍﻃﻮﺍﺭ ﻭﺭﻗﻪ‬
‫ﺷﺠﺮﻩ ﺁﻥ ﻣﺪﻳﻨﻪ ﺍﺳﺘﻤﺎﻉ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺗﺮﺍﺏ ﺁﻥ ﻣﺪﻳﻨﻪ ﺗﺴﺒﻴﺢ ﻭ‬
‫ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﺑﻪ ﮔﻮﺵ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺷﻨﻮﺩ ﻭ ﺍﺳﺮﺍﺭ‬
‫ﺗﻘﺪﻳﺲ ّ‬
‫ﺳﺮ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﻳﺪ‪ .‬ﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻢ ﺍﺯ‬
‫ﺭﺟﻮﻉ ﻭ ﺍﻳﺎﺏ ﺭﺍ ﺑﻪ ﭼﺸﻢ ّ‬
‫ﺗﺠﻠﻴﺎﺕ ﮐﻪ ﺑﻪ ﺍﻣﺮ ﺳﻠﻄﺎﻥ ﺍﺳﻤﺎء ﻭ‬
‫ﺁﺛﺎﺭ ﻭ ﻋﻼﻣﺎﺕ ﻭ ﻇﻬﻮﺭﺍﺕ ﻭ ّ‬
‫ﻣﻘﺪﺭ ﺷﺪﻩ‪ .‬ﺑﻰ ﺁﺏ ﺭﻓﻊ ﻋﻄﺶ ﻧﻤﺎﻳﺪ ﻭ ﺑﻰ‬
‫ﺻﻔﺎﺕ ﺩﺭ ﺁﻥ ﻣﺪﻳﻨﻪ ّ‬
‫ﻣﺤﺒﺔ ﺍ‪ ‬ﺑﻴﻔﺰﺍﻳﺪ‪ .‬ﺩﺭ ﻫﺮ ﮔﻴﺎﻫﻰ ﺣﮑﻤﺖ ﺑﺎﻟﻐﻪ‬
‫ّ‬ ‫ﻧﺎﺭ ﺣﺮﺍﺭﺕ‬
‫ﻣﻌﻨﻮﻯ ﻣﺴﺘﻮﺭ ﺍﺳﺖ ﻭ ﺑﺮ ﺷﺎﺧﺴﺎﺭ ﻫﺮ ﮔﻞ ﻫﺰﺍﺭ ﺑﻠﺒﻞ ﻧﺎﻃﻘﻪ ﺩﺭ‬
‫ﺳﺮ ﻧﺎﺭ ﻣﻮﺳﻮﻯ ﻇﺎﻫﺮ ﻭ ﺍﺯ‬
‫ﺟﺬﺏ ﻭ ﺷﻮﺭ‪ .‬ﺍﺯ ﻻﻟﻪ ﻫﺎﻯ ﺑﺪﻳﻌﺶ ّ‬
‫ﻗﺪﺳﻴﻪ ﺍﺵ ﻧﻔﺨﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻋﻴﺴﻮﻯ ﺑﺎﻫﺮ‪ .‬ﺑﻰ ﺫﻫﺐ‬
‫ّ‬ ‫ﻧﻔﺤﺎﺕ‬
‫ﻏﻨﺎ ﺑﺨﺸﺪ ﻭ ﺑﻰ ﻓﻨﺎ ﺑﻘﺎ ﻋﻄﺎ ﻓﺮﻣﺎﻳﺪ‪ .‬ﺩﺭ ﻫﺮ ﻭﺭﻗﺶ ﻧﻌﻴﻤﻰ‬
‫‪٢١٨‬‬ ‫ﻣﮑﻨﻮﻥ ﻭ ﺩﺭ ﻫﺮ ﻏﺮﻓﻪ ﺍﺵ ﺻﺪ ﻫﺰﺍﺭ ﺣﮑﻤﺖ ﻣﺨﺰﻭﻥ‪ .‬ﻭ‬
‫ﻣﺠﺎﻫﺪﻳﻦ ﻓﻰ ﺍ‪ ‬ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﭼﻨﺎﻥ ﺑﻪ ﺁﻥ ﻣﺪﻳﻨﻪ‬
 ‫ﺹ ‪١٣١‬‬
‫ﻗﻄﻌﻴﻪ ﺭﺍ ﺍﺯ‬
‫ّ‬ ‫ﻣﻨﻔﮏ ﻧﺸﻮﻧﺪ‪ .‬ﺩﻻﺋﻞ‬
‫ّ‬ ‫ﺍﻧﺲ ﮔﻴﺮﻧﺪ ﮐﻪ ﺁﻧﻰ ﺍﺯ ﺁﻥ‬
‫ﺳﻨﺒﻞ ﺁﻥ ﻣﺤﻔﻞ ﺷﻨﻮﻧﺪ ﻭ ﺑﺮﺍﻫﻴﻦ ﻭﺍﺿﺤﻪ ﺭﺍ ﺍﺯ ﺟﻤﺎﻝ ﮔﻞ ﻭ ﻧﻮﺍﻯ‬
‫ﺍﻗﻞ‬
‫ﺑﻠﺒﻞ ﺍﺧﺬ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﻣﺪﻳﻨﻪ ﺩﺭ ﺭﺃﺱ ﻫﺰﺍﺭ ﺳﻨﻪ َﺍﻭ َﺍﺯﻳﺪ َﺍﻭ ّ‬
‫‪٢١٩‬‬ ‫ﺗﺠﺪﻳﺪ ﺷﻮﺩ ﻭ ﺗﺰﻳﻴﻦ ﻳﺎﺑﺪ‪ .‬ﭘﺲ ﺍﻯ ﺣﺒﻴﺐ ﻣﻦ‪ ،‬ﺑﺎﻳﺪ ﺟﻬﺪﻯ ﻧﻤﻮﺩ‬
‫ﺭﺑﺎﻧﻴﻪ‬
‫ﺗﻔﻘﺪﺍﺕ ّ ّ‬
‫ﺍﻟﻬﻴﻪ ﻭ ّ‬
‫ﺗﺎ ﺑﻪ ﺁﻥ ﻣﺪﻳﻨﻪ ﻭﺍﺻﻞ ﺷﻮﻳﻢ ﻭ ﺑﻪ ﻋﻨﺎﻳﺖ ّ‬
‫ﺳﺒﺤﺎﺕ ﺟﻼﻝ ﻧﻤﺎﺋﻴﻢ ﺗﺎ ﺑﻪ ﺍﺳﺘﻘﺎﻣﺖ ﺗﻤﺎﻡ ﺟﺎﻥ ﭘﮋﻣﺮﺩﻩ ﺭﺍ‬
‫ﮐﺸﻒ ُ ُ‬
‫ﺩﺭ ﺭﻩ ﻣﺤﺒﻮﺏ ﺗﺎﺯﻩ ﻧﺜﺎﺭ ﻧﻤﺎﺋﻴﻢ ﻭ ﺻﺪ ﻫﺰﺍﺭ ﻋﺠﺰ ﻭ ﻧﻴﺎﺯ ﺁﺭﻳﻢ ﺗﺎ‬
‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﺩﺭ ﻫﺮ‬
‫ﺑﻪ ﺁﻥ ﻓﻮﺯ ﻓﺎﺋﺰ ﺷﻮﻳﻢ‪ .‬ﻭ ﺁﻥ ﻣﺪﻳﻨﻪ ﮐﺘﺐ ّ‬
‫ﻣﺜﻼ ﺩﺭ ﻋﻬﺪ ﻣﻮﺳﻰ ﺗﻮﺭﺍﺕ ﺑﻮﺩ ﻭ ﺩﺭ ﺯﻣﻦ ﻋﻴﺴﻰ ﺍﻧﺠﻴﻞ‬
‫ً‬ ‫ﻋﻬﺪﻯ‪.‬‬
‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪ ‬ﻓﺮﻗﺎﻥ ﻭ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺑﻴﺎﻥ ﻭ ﺩﺭ‬
‫ّ‬ ‫ﻭ ﺩﺭ ﻋﻬﺪ‬
‫ﮐﻞ ﮐﺘﺐ ﺑﻪ ﺁﻥ ﺍﺳﺖ ﻭ‬
‫ﻳﺒﻌﺜﻪ ﺍ‪ ‬ﮐﺘﺎﺏ ﺍﻭ ﮐﻪ ﺭﺟﻮﻉ ّ‬
‫ﻋﻬﺪ َﻣﻦ َ ْ َ ُ ُ‬
‫ﻣﻘﺪﺭ‬
‫ﻣﻬﻴﻤﻦ ﺍﺳﺖ ﺑﺮ ﺟﻤﻴﻊ ﮐﺘﺐ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﻣﺪﺍﺋﻦ‪ ،‬ﺍﺭﺯﺍﻕ ّ‬
‫ﻣﻘﺮﺭ‪ .‬ﻏﺬﺍﻯ ﺭﻭﺣﺎﻧﻰ ﺑﺨﺸﺪ ﻭ ﻧﻌﻤﺖ ﻗﺪﻣﺎﻧﻰ‬
‫ﺍﺳﺖ ﻭ ﻧﻌﻢ ﺑﺎﻗﻴﻪ ّ‬
‫ﭼﺸﺎﻧﺪ‪ .‬ﺑﺮ ﺍﻫﻞ ﺗﺠﺮﻳﺪ ﻧﻌﻤﺖ ﺗﻮﺣﻴﺪ ﻋﻄﺎ ﻓﺮﻣﺎﻳﺪ‪ ،‬ﺑﻰ ﻧﺼﻴﺒﺎﻥ ﺭﺍ‬
‫ﻧﺼﻴﺐ ﮐﺮﻡ ﻧﻤﺎﻳﺪ ﻭ ﺁﻭﺍﺭﮔﺎﻥ ﺻﺤﺮﺍﻯ ﺟﻬﻞ ﺭﺍ ﮐﺄﺱ ﻋﻠﻢ ﻋﻨﺎﻳﺖ‬
‫ﮐﻞ‬
‫ﮐﻨﺪ‪ .‬ﻭ ﻫﺪﺍﻳﺖ ﻭ ﻋﻨﺎﻳﺖ ﻭ ﻋﻠﻢ ﻭ ﻣﻌﺮﻓﺖ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ّ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺩﺭ ﺍﻳﻦ ﻣﺪﺍﺋﻦ ﻣﮑﻨﻮﻥ ﻭ ﻣﺨﺰﻭﻥ‬
‫ﻣﻦ ﻓﻰ ّ‬
‫‪٢٢٠‬‬ ‫ﺍﻣﺖ ﺭﺳﻮﻝ ﺣﺼﻦ ﻣﺤﮑﻢ ﺑﻮﺩﻩ ﮐﻪ‬
‫ﻣﺜﻼ ﻓﺮﻗﺎﻥ ﺍﺯ ﺑﺮﺍﻯ ّ‬
‫ً‬ ‫ﮔﺸﺘﻪ‪.‬‬
‫ﺩﺭ ﺯﻣﺎﻥ ﺍﻭ ﻫﺮ ﻧﻔﺴﻰ ﺩﺍﺧﻞ ﺍﻭ ﺷﺪ ﺍﺯ ﺭﻣﻰ ﺷﻴﺎﻃﻴﻦ ﻭ ﺭﻣﺢ‬
‫ﺷﺮﮐﻴﻪ ﻣﺤﻔﻮﻅ ﻣﺎﻧﺪ‪ .‬ﻭ‬
‫ّ‬ ‫ﻣﺠﺘﺜﻪ ﻭ ﺍﺷﺎﺭﺍﺕ‬
‫ّ‬ ‫ﻣﺨﺎﻟﻔﻴﻦ ﻭ ﻇﻨﻮﻧﺎﺕ‬
 ‫ﺹ ‪١٣٢‬‬
‫ﺍﺣﺪﻳﻪ ﻭ ﺍﺛﻤﺎﺭ ﻋﻠﻢ ﺷﺠﺮﻩ‬
‫ّ‬ ‫ﻃﻴﺒﻪ‬
‫ﻫﻤﭽﻨﻴﻦ ﻣﺮﺯﻭﻕ ﺷﺪ ﺑﻪ ﻓﻮﺍﮐﻪ ّ‬
‫ﺍﻟﻬﻴﻪ ﻭ ﺍﺯ ﺍﻧﻬﺎﺭ ﻣﺎء ﻏﻴﺮ ﺁﺳﻦ ﻣﻌﺮﻓﺖ ﻧﻮﺷﻴﺪ ﻭ ﺧﻤﺮ ﺍﺳﺮﺍﺭ‬
‫ّ‬
‫ﺍﻣﺖ ﺍﺯ‬
‫ﺗﻮﺣﻴﺪ ﻭ ﺗﻔﺮﻳﺪ ﭼﺸﻴﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺟﻤﻴﻊ ﻣﺎ ﻳﺤﺘﺎﺝ ﺁﻥ ّ‬ ‫‪٢٢١‬‬
‫ﺳﻴﺪ ﺍﻟﻤﺮﺳﻠﻴﻦ ﺩﺭ ﺁﻥ ﺭﺿﻮﺍﻥ ﻣﺒﻴﻦ ﻣﻮﺟﻮﺩ‬
‫ﺍﺣﮑﺎﻡ ﺩﻳﻦ ﻭ ﺷﺮﻳﻌﺖ ّ‬
‫ﺣﺠﺖ ﺑﺎﻗﻴﻪ ﺑﺮﺍﻯ ﺍﻫﻠﺶ ﺑﻌﺪ ﺍﺯ‬
‫ﻣﻌﻴﻦ ﮔﺸﺘﻪ‪ .‬ﻭ ﺁﻥ ﺍﺳﺖ ّ‬
‫ﻭ ّ‬
‫ﻣﺤﻘﻖ ﺍﻟﻮﻗﻮﻉ ﺍﺳﺖ‬
‫ّ‬ ‫ﻣﺴﻠﻢ ﺍﺳﺖ ﺣﮑﻢ ﺁﻥ ﻭ‬
‫ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﺯﻳﺮﺍ ّ‬
‫ﺍﺗﺒﺎﻉ ﺁﻥ ﺑﻮﺩﻩﺍﻧﺪ ﺗﺎ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﺩﺭ‬
‫ﺍﻣﺮ ﺁﻥ‪ .‬ﻭ ﺟﻤﻴﻊ ﻣﺄﻣﻮﺭ ﺑﻪ ّ‬
‫ﺳﺘﻴﻦ‪ .‬ﻭ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻃﺎﻟﺒﺎﻥ ﺭﺍ ﺑﻪ ﺭﺿﻮﺍﻥ ﻭﺻﺎﻝ‬
‫ﺳﻨﻪ ّ‬
‫ﻣﻰ ﺭﺳﺎﻧﺪ ﻭ ﻣﺠﺎﻫﺪﺍﻥ ﻭ ﻣﻬﺎﺟﺮﺍﻥ ﺭﺍ ﺑﻪ ﺳﺮﺍﺩﻕ ﻗﺮﺏ ﻓﺎﺋﺰ‬
‫ﺣﺠﺘﻰ ﺍﺳﺖ ﺍﻋﻈﻢ‪ .‬ﻭ ﻏﻴﺮ ﺁﻥ ﺭﺍ‬
‫ﻓﺮﻣﺎﻳﺪ‪ .‬ﺩﻟﻴﻠﻰ ﺍﺳﺖ ﻣﺤﮑﻢ ﻭ ّ‬
‫ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﻭ ﮐﺘﺐ ﻭ ﺍﺣﺎﺩﻳﺚ ﺍﻳﻦ ﻓﺨﺮ ﻧﻪ ﺯﻳﺮﺍ ﺣﺪﻳﺚ ﻭ‬
‫ﻣﺤﻘﻖ‬
‫ّ‬ ‫ﺻﺎﺣﺒﺎﻥ ﺣﺪﻳﺚ‪ ،‬ﻭﺟﻮﺩ ﻭﻗﻮﻟﺸﺎﻥ ﺑﻪ ﺣﮑﻢ ﮐﺘﺎﺏ ﺛﺎﺑﺖ ﻭ‬
‫ﺷﺪﻩ‪ .‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﺍﺧﺘﻼﻑ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﺷﺒﻬﻪ‬
‫ﺍﻧﻰ‬
‫ﺑﻰ ﺷﻤﺎﺭ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ ﺩﺭ ﺁﺧﺮ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ " ٕ ّ‬ ‫‪٢٢٢‬‬

‫ﮐﺘﺎﺏ ﺍ‪ ِ‬ﻭ ِ َ‬
‫ﻋﺘﺮﺗﻰ‪ ".‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺍﺣﺎﺩﻳﺚ‬ ‫َ‬ ‫ﺍﻟﺜﻘﻠﻴﻦ‬
‫ﻓﻴﮑﻢ ّ َ ْ ِ‬
‫ﺗﺎﺭﮎ ُ ُ‬
‫ِ ٌ‬
‫ﺑﺴﻴﺎﺭ ﺍﺯ ﻣﻨﺒﻊ ﺭﺳﺎﻟﺖ ﻭ ﻣﻌﺪﻥ ﻫﺪﺍﻳﺖ ﻧﺎﺯﻝ ﺷﺪﻩ ﺑﻮﺩ ﺑﺎ ﻭﺟﻮﺩ‬
‫ﺍﻳﻦ ﺟﺰ ﺫﮐﺮ ﮐﺘﺎﺏ ﭼﻴﺰﻯ ﻧﻔﺮﻣﻮﺩﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺳﺒﺐ ﺍﻋﻈﻢ ﻭ‬
‫ﻣﻘﺮﺭ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻫﺎﺩﻯ ﻋﺒﺎﺩ ﺑﺎﺷﺪ ﺗﺎ‬
‫ﺩﻟﻴﻞ ﺍﻗﻮﻡ ﺑﺮﺍﻯ ﻃﺎﻟﺒﺎﻥ ّ‬
‫ﺯﮐﻴﻪ‬
‫ﻳﻮﻡ ﻣﻌﺎﺩ‪ .‬ﺣﺎﻝ ﺑﻪ ﭼﺸﻢ ﺍﻧﺼﺎﻑ ﻭ ﻗﻠﺐ ﻃﺎﻫﺮ ﻭ ﻧﻔﺲ ّ‬ ‫‪٢٢٣‬‬
‫ﻣﺴﻠﻢ ﺑﻴﻦ ﻃﺮﻓﻴﻦ ﺍﺳﺖ ﺍﺯ‬
‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺧﺪﺍ ﮐﻪ ّ‬
 ‫ﺹ ‪١٣۳‬‬
‫ﺣﺠﺖ ﺑﺮﺍﻯ ﻣﻌﺮﻓﺖ ﻋﺒﺎﺩ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ‪.‬‬
‫ﺧﺎﺻﻪ‪ ،‬ﭼﻪ ﺭﺍ ّ‬
‫ّ‬ ‫ﻋﺎﻣﻪ ﻭ‬
‫ّ‬
‫ﺗﻤﺴﮏ ﺟﺴﺘﻪ‪،‬‬
‫ﮐﻞ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ﺑﻪ ﻧﻮﺭ ﺁﻥ ّ‬
‫ﺑﺎﻳﺪ ﺑﻨﺪﻩ ﻭ ﺷﻤﺎ ﻭ ّ‬
‫ﺣﻖ ﺭﺍ ﺍﺯ ﺑﺎﻃﻞ ﻭ ﺿﻼﻟﺖ ﺭﺍ ﺍﺯ ﻫﺪﺍﻳﺖ ﺗﻤﻴﺰ ﺩﻫﻴﻢ ﻭ ﻓﺮﻕ ﮔﺬﺍﺭﻳﻢ‪.‬‬
‫ّ‬
‫ﺣﺠﺖ ﻣﻨﺤﺼﺮ ﺷﺪ ﺑﻪ ﺩﻭ‪ ،‬ﻳﮑﻰ ﮐﺘﺎﺏ ﻭ ﺩﻳﮕﺮ ﻋﺘﺮﺕ‪.‬‬
‫ﺯﻳﺮﺍ ﮐﻪ ّ‬
‫‪٢٢٤‬‬ ‫ﺍﻭﻝ‬
‫ﻋﺘﺮﺕ ﮐﻪ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ‪ ،‬ﭘﺲ ﻣﻨﺤﺼﺮ ﺷﺪ ﺑﻪ ﮐﺘﺎﺏ‪ .‬ﻭ ّ‬
‫ﻫﺪﻯ‬ ‫ﺭﻳﺐ ِ ْ ِ‬
‫ﻓﻴﻪ ُ ً‬ ‫ﺍﻟﮑﺘﺎﺏ ﻻ َ ْ َ‬
‫ُ‬ ‫ﮐﺘﺎﺏ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﺍﻟﻢ ِ َ‬
‫ﺫﻟﮏ‬
‫ﻫﻮﻳﻪ ﻣﺴﺘﻮﺭ‬ ‫ﻘﻴﻦ‪ ١".‬ﺩﺭ ﺣﺮﻭﻑ ّ‬
‫ﻣﻘﻄﻌﻪ ﻓﺮﻗﺎﻥ ﺍﺳﺮﺍﺭ ّ‬ ‫ُِْ‬
‫ﻟﻠﻤﺘ‪َ ِ ‬‬
‫ﺍﺣﺪﻳﻪ ﺩﺭ ﺻﺪﻑ ﺍﻳﻦ ﺣﺮﻭﻑ ﻣﺨﺰﻭﻥ ﺷﺪﻩ ﮐﻪ‬
‫ّ‬ ‫ﮔﺸﺘﻪ ﻭ ﻟﺌﺎﻟﻰ‬
‫ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﺠﺎﻝ ﺫﮐﺮ ﺁﻥ ﻧﻪ ﻭ ﻟﻴﮑﻦ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﻣﻘﺼﻮﺩ ﺧﻮﺩ‬
‫ﻣﺤﻤﺪ‪ ،‬ﺍﻳﻦ‬
‫ّ‬ ‫ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺍﻭ ﺧﻄﺎﺏ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻳﺎ‬
‫ﺷﮑﻰ ﺩﺭ ﺁﻥ‪،‬‬
‫ﺍﺣﺪﻳﻪ‪ ،‬ﻧﻴﺴﺖ ﺭﻳﺒﻰ ﻭ ّ‬
‫ّ‬ ‫ﮐﺘﺎﺏ ُﻣﻨﺰﻝ ﺍﺯ ﺳﻤﺎء‬
‫ﻫﺪﺍﻳﺘﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﭘﺮﻫﻴﺰﮐﺎﺭﺍﻥ‪ .‬ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﻫﻤﻴﻦ‬
‫ﮐﻞ ﻣﻦ ﻓﻰ‬
‫ﻣﻘﺪﺭ ﻓﺮﻣﻮﺩﻩ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ّ‬
‫ﻣﻘﺮﺭ ﻭ ّ‬
‫ﻓﺮﻗﺎﻥ ﺭﺍ ّ‬
‫ﻫﻮﻳﻪ‬
‫ﺍﺣﺪﻳﻪ ﻭ ﻏﻴﺐ ّ‬
‫ّ‬ ‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﻭ ﺑﻨﻔﺴﻪ ﺁﻥ ﺫﺍﺕ‬
‫ّ‬
‫ﺷﮏ ﻭ ﺷﺒﻬﻪ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﻫﺎﺩﻯ ﻋﺒﺎﺩ‬
‫ّ‬ ‫ﺷﻬﺎﺩﺕ ﺩﺍﺩﻩ ﺑﺮ ﺁﻧﮑﻪ‬
‫ﺍﺳﺖ ﺍﻟﻰ ﻳﻮﻡ ﻣﻌﺎﺩ‪ .‬ﺁﻳﺎ ﺍﻧﺼﺎﻑ ﻫﺴﺖ ﺛﻘﻞ ﺍﻋﻈﻢ ﺭﺍ ﮐﻪ ﺧﺪﺍ‬
‫ﺣﻘﻴﺖ ﺁﻥ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﺍﻳﻦ‬
‫ﺣﻘﻴﺖ ﺁﻥ ﺩﺍﺩﻩ ﻭ ﺣﮑﻢ ﺑﺮ ّ ّ‬
‫ﺷﻬﺎﺩﺕ ﺑﺮ ّ ّ‬
‫ﺷﮏ ﻧﻤﺎﻳﻨﺪ ﻭ ﻳﺎ ﺷﺒﻬﻪ ﮐﻨﻨﺪ ﻭ ﻳﺎ ﺍﻣﺮﻯ ﺭﺍ ﮐﻪ ﺍﻭ‬
‫ّ‬ ‫ﻋﺒﺎﺩ ﺩﺭ ﺁﻥ‬
‫ﺳﺒﺐ ﻫﺪﺍﻳﺖ ﻭ ﻭﺻﻮﻝ ﺑﻪ ﻣﻌﺎﺭﺝ ﻣﻌﺮﻓﺖ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ‪ ،‬ﺍﺯ ﺁﻥ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١‬‬
 ‫ﺹ ‪١٣٤‬‬
‫ﺍﻋﺮﺍﺽ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻣﺮ ﺩﻳﮕﺮ ﻃﻠﺐ ﻧﻤﺎﻳﻨﺪ ﻭ ﻳﺎ ﺑﻪ ﺣﺮﻑ ﻣﺰﺧﺮﻑ‬
‫ﻧﺎﺱ ﺗﺸﮑﻴﮏ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﻓﻼﻥ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﻭ ﻓﻼﻥ ﺍﻣﺮ ﻇﺎﻫﺮ ﻧﺸﺪﻩ‬
‫ﻋﻠﺖ ﻭ‬
‫ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﮔﺮ ﺍﻣﺮﻯ ﻳﺎ ﺍﺣﺪﺍﺛﻰ ﻏﻴﺮ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ّ‬
‫ﺍﻟﺒﺘﻪ ﺩﺭ ﺁﻳﻪ ﻣﺬﮐﻮﺭ ﻣﻰ ﺷﺪ‪ .‬ﺑﺎﺭﻯ‪،‬‬
‫ﺩﻟﻴﻞ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﺧﻠﻖ ﺑﻮﺩ ّ‬ ‫‪٢٢٥‬‬
‫ﻣﻘﺪﺭ ﺻﻤﺪﺍﻧﻰ ﮐﻪ ﺩﺭ ﺁﻳﻪ‬
‫ﺑﺎﻳﺪ ﺍﺯ ﺍﻣﺮ ﻣﺒﺮﻡ ﺍﻟﻬﻰ ﻭ ﺍﺯ ﺗﻘﺪﻳﺮ ّ‬
‫ﻣﺼﺪﻕ ﺷﻮﻳﻢ ﭼﻪ ﺍﮔﺮ‬
‫ّ‬ ‫ﺫﮐﺮ ﻳﺎﻓﺖ ﺗﺠﺎﻭﺯ ﻧﻨﻤﺎﺋﻴﻢ ﻭ ﮐﺘﺐ ﺑﺪﻳﻌﻪ ﺭﺍ‬
‫ﺗﺼﺪﻳﻖ ﺍﻳﻦ ﮐﺘﺐ ﺭﺍ ﻧﻨﻤﺎﺋﻴﻢ ﺗﺼﺪﻳﻖ ﺍﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﻧﺸﺪﻩ‪.‬‬
‫ﭼﻨﺎﻧﭽﻪ ﺍﻳﻦ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﻫﺮﮐﺲ ﺗﺼﺪﻳﻖ ﻓﺮﻗﺎﻥ ﻧﻨﻤﻮﺩ ﻓﻰ‬
‫ﻣﺼﺪﻕ ﮐﺘﺐ ﻗﺒﻞ ﺍﺯ ﻓﺮﻗﺎﻥ ﻫﻢ ﻧﺒﻮﺩﻩ‪ .‬ﻭ ﺍﻳﻦ ﻣﻌﺎﻧﻰ ﺍﺯ‬
‫ّ‬ ‫ﺍﻟﺤﻘﻴﻘﻪ‬
‫ﻇﺎﻫﺮ ﺁﻳﻪ ﻣﺴﺘﻔﺎﺩ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺍﮔﺮ ﻣﻌﺎﻧﻰ ﻣﺴﺘﻮﺭﻩ ﺁﻥ ﺫﮐﺮ ﺷﻮﺩ‬
‫ﺍﻟﺒﺘﻪ ﺯﻣﺎﻥ ﺑﻪ ﺁﺧﺮ ﻧﺮﺳﺎﻧﺪ ﻭ‬
‫ﻭ ﺍﺳﺮﺍﺭ ﻣﮑﻨﻮﻧﻪ ﺁﻥ ﺑﻴﺎﻥ ﮔﺮﺩﺩ ّ‬
‫ﺍﻗﻮﻝ َﺷﻬﻴﺪﴽ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ‬
‫ﻭﮐﺎﻥ ﺍ‪ ُ‬ﻋﻠﻰ ﻣﺎ َ ُ ُ‬
‫ﮐﻮﻥ ﺣﻤﻞ ﻧﻨﻤﺎﻳﺪ‪َ َ .‬‬ ‫‪٢٢٦‬‬
‫ﻋﻠﻰ‬ ‫ﻣﻤﺎ َ ‪َ ‬‬
‫ﻧﺰﻟﻨﺎ َ َ‬ ‫ﺭﻳﺐ ِ ‪‬‬
‫ﮐﻨﺘﻢ ﻓﻰ َ ْ ٍ‬
‫ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ" :‬ﻭ ٕﺍﻥ ُ ُ‬
‫ﺷﻬﺪﺍ‪‬ﮐﻢ ِ ْ‬
‫ﻣﻦ‬ ‫ﺍﺩﻋﻮﺍ ُ َ َ ُ‬ ‫ﻣﻦ ِ ْ ِ‬
‫ﻣﺜﻠﻪ ﻭ ْ ُ‬ ‫ﺑﺴﻮﺭﺓ ِ ْ‬
‫ﻓﺄﺗﻮﺍ ُ َ ٍ‬ ‫َِْ َ‬
‫ﻋﺒﺪﻧﺎ َ ُ‬
‫ﮐﻨﺘﻢ َ ِ َ‬
‫ﺻﺎﺩﻗﻴﻦ‪ ١".‬ﮐﻪ ﺗﺮﺟﻤﻪ ﻇﺎﻫﺮ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺍﮔﺮ ﺑﻮﺩﻳﺪ‬ ‫ﺍﻥ ُ ُ ْ‬ ‫ُ ِ‬
‫ﺩﻭﻥ ﺍ‪ْ ٕ ِ‬‬
‫ﺷﮏ ﻭ ﺷﺒﻬﻪ ﺩﺭ ﺁﻧﭽﻪ ﻣﺎ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻳﻢ ﺑﺮ ﻋﺒﺪ ﺧﻮﺩ‬
‫ّ‬ ‫ﺷﻤﺎ ﺩﺭ‬
‫ﻣﺤﻤﺪ‪ ،‬ﭘﺲ ﺑﻴﺎﺭﻳﺪ ﺳﻮﺭﻩ ﺍﻯ ﺑﻪ ﻣﺜﻞ ﺍﻳﻦ ُﺳَﻮﺭ ُﻣﻨﺰﻟﻪ ﻭ ﺑﺨﻮﺍﻧﻴﺪ‬
‫ّ‬
‫ﺷﻬﺪﺍﻯ ﺧﻮﺩ ﺭﺍ ﻳﻌﻨﻰ ﻋﻠﻤﺎﻯ ﺧﻮﺩ ﺭﺍ ﺗﺎ ﺍﻋﺎﻧﺖ ﻧﻤﺎﻳﻨﺪ ﺷﻤﺎ ﺭﺍ ﺩﺭ‬
‫ﺍﻧﺰﺍﻝ ﺳﻮﺭﻩ ﺍﮔﺮ ﻫﺴﺘﻴﺪ ﺭﺍﺳﺖ ﮔﻮﻳﺎﻥ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﭼﻪ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬
 ‫ﺹ ‪١٣٥‬‬
‫ﺣﺠﺖ‬
‫ﻣﻘﺪﺍﺭ ﻋﻈﻴﻢ ﺍﺳﺖ ﺷﺄﻥ ﺁﻳﺎﺕ ﻭ ﺑﺰﺭﮒ ﺍﺳﺖ ﻗﺪﺭ ﺁﻥ ﮐﻪ ّ‬
‫ﻣﺸﻴﺖ ﻧﺎﻓﺬﻩ ﺭﺍ ﺑﻪ ﺁﻥ‬
‫ﺑﺎﻟﻐﻪ ﻭ ﺑﺮﻫﺎﻥ ﮐﺎﻣﻞ ﻭ ﻗﺪﺭﺕ ﻗﺎﻫﺮﻩ ﻭ ّ‬
‫ﺣﺠﺖ‬
‫ﺍﺣﺪﻳﻪ ﺩﺭ ﺍﻇﻬﺎﺭ ّ‬
‫ّ‬ ‫ﺧﺘﻢ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻭ ﻫﻴﭻ ﺷﻴﺌﻰ ﺭﺍ ﺁﻥ ﺳﻠﻄﺎﻥ‬
‫ﺧﻮﺩ ﺑﻪ ﺁﻥ ﺷﺮﻳﮏ ﻧﻔﺮﻣﻮﺩﻩ ﭼﻪ ﻣﻴﺎﻧﻪ ﺣﺠﺞ ﻭ ﺩﻻﺋﻞ‪ ،‬ﺁﻳﺎﺕ ﺑﻪ‬
‫ﻣﻨﺰﻟﻪ ﺷﻤﺲ ﺍﺳﺖ ﻭ ﺳﻮﺍﻯ ﺁﻥ ﺑﻪ ﻣﻨﺰﻟﻪ ﻧﺠﻮﻡ‪ .‬ﻭ ﺁﻥ ﺍﺳﺖ‬
‫ﺣﺠﺖ ﺑﺎﻗﻴﻪ ﻭ ﺑﺮﻫﺎﻥ ﺛﺎﺑﺖ ﻭ ﻧﻮﺭ ﻣﻀﻰء ﺍﺯ ﺟﺎﻧﺐ ﺳﻠﻄﺎﻥ‬
‫ّ‬
‫ﺣﻘﻴﻘﻰ ﺩﺭ ﻣﻴﺎﻥ ﻋﺒﺎﺩ‪ .‬ﻫﻴﭻ ﻓﻀﻠﻰ ﺑﻪ ﺁﻥ ﻧﺮﺳﺪ ﻭ ﻫﻴﭻ ﺍﻣﺮﻯ ﺑﺮ‬
‫ﺍﺣﺪﻳﻪ‪.‬‬
‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﻭ ﻣﺨﺰﻥ ﺍﺳﺮﺍﺭ‬
‫ﺁﻥ ﺳﺒﻘﺖ ﻧﮕﻴﺮﺩ‪ .‬ﮐﻨﺰ ﻟﺌﺎﻟﻰ ّ‬
‫ﻭ ﺁﻥ ﺍﺳﺖ ﺧﻴﻂ ﻣﺤﮑﻢ ﻭ ﺣﺒﻞ ﻣﺴﺘﺤﮑﻢ ﻭ ﻋﺮﻭﻩ ﻭﺛﻘﻰ ﻭ ﻧﻮﺭ‬
‫ﺍﻟﻬﻴﻪ ﺍﺯ ﺁﻥ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺳﺖ ﻭ ﻧﺎﺭ‬
‫ﻻﻳﻄﻔﻰ‪ .‬ﺷﺮﻳﻌﻪ ﻣﻌﺎﺭﻑ ّ‬
‫ﺻﻤﺪﺍﻧﻴﻪ ﺍﺯ ﺁﻥ ﺩﺭ ﻓﻮﺭﺍﻥ‪ .‬ﺍﻳﻦ ﻧﺎﺭﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬
‫ّ‬ ‫ﺣﮑﻤﺖ ﺑﺎﻟﻐﻪ‬
‫ﺣﺐ‬
‫ّ‬ ‫ﻳﮏ ﺣﻴﻦ ﺩﻭ ﺍﺛﺮ ﺍﺯ ﺁﻥ ﻇﺎﻫﺮ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻣﻘﺒﻠﻴﻦ ﺣﺮﺍﺭﺕ‬
‫‪٢٢٧‬‬ ‫ﺍﺣﺪﺍﺙ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﻣﺒﻐﻀﻴﻦ ﺑﺮﻭﺩﺕ ﻏﻔﻠﺖ ﺁﻭﺭﺩ‪ .‬ﺍﻯ ﺭﻓﻴﻖ‪ ،‬ﺑﺎﻳﺪ‬
‫ﺣﺠﺖ ﺧﻮﺩ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ ﺭﺍﺿﻰ‬
‫ﺍﺯ ﺍﻣﺮ ﺍﻟﻬﻰ ﻧﮕﺬﺭﻳﻢ ﻭ ﺑﻪ ﺁﻧﭽﻪ ّ‬
‫ﺣﺠﺖ ﻭ ﺑﺮﻫﺎﻥ ﺍﻳﻦ ﺁﻳﻪ ُﻣﻨﺰﻟﻪ‬
‫ﺷﻮﻳﻢ ﻭ ﺳﺮ ﺑﻨﻬﻴﻢ‪ .‬ﺧﻼﺻﻪ‪ّ ،‬‬
‫ﺍﻋﻈﻢ ﺍﺯﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻋﻠﻴﻞ ﺗﻮﺍﻧﺪ ﺍﻗﺎﻣﻪ ﺩﻟﻴﻞ ﻧﻤﺎﻳﺪ ﻭﺍ‪ُ‬‬
‫ﻫﻮ‬ ‫ﻓﻮﻕ ِ ِ ِ‬
‫ﻋﺒﺎﺩﻩ ﻭ ُ َ‬ ‫ِ ُ‬
‫ﺍﻟﻘﺎﻫﺮ َ َ‬ ‫ﻭﻫﻮ‬
‫ﺍﻟﺴﺒﻴﻞ ُ َ‬ ‫ﻭﻫﻮ َ ِ‬
‫ﻳﻬﺪﻯ ‪َ ‬‬ ‫ﺍﻟﺤﻖ َ ُ َ‬
‫ﻳﻘﻮﻝ َ ‪‬‬
‫َ ُ‬
‫‪٢٢٨‬‬ ‫ﻧﺘﻠﻮﻫﺎ‬
‫ﺁﻳﺎﺕ ﺍ‪َ ُ ْ َ ِ‬‬
‫ُ‬ ‫ﺗﻠﮏ‬
‫ﺍﻟﺠﻤﻴﻞ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬‬
‫ﺍﻟﻌﺰﻳﺰ َ ُ‬
‫َ ُ‬
‫ﺁﻳﺎﺗﻪ ُ ْ ِ ُ َ‬
‫ﻳﻮﻣﻨﻮﻥ‪١ ".‬‬ ‫ﺑﻌﺪﺍ‪َ ِ‬ﻭ ِ ِ‬ ‫ﻓﺒﺎﻱ َ ِ ٍ‬
‫ﺣﺪﻳﺚ َ َ‬ ‫ﺑﺎﻟﺤﻖ َ ِ َ ‪‬‬
‫ﻋﻠﻴﮏ ِ ْ ‪‬‬
‫ََْ َ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪ ‪٦‬‬
 ‫ﺹ ‪١٣٦‬‬
‫ﻫﻮﻳﻪ‪ ،‬ﻣﻰ ﺧﻮﺍﻧﻴﻢ ﺑﺮ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﻳﻦ ﺍﺳﺖ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﺍﺯ ﺳﻤﺎء ّ‬
‫ﺣﻖ ﻭ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺍﻭ‬
‫ﺷﻤﺎ‪ .‬ﭘﺲ ﺑﻪ ﮐﺪﺍﻡ ﺳﺨﻦ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ّ‬
‫ﺍﻳﻤﺎﻥ ﻣﻰ ﺁﻭﺭﻧﺪ؟ ﺍﮔﺮ ﺗﻠﻮﻳﺢ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﻣﻠﺘﻔﺖ ﺷﻮﻯ ﻣﻰ ﻓﻬﻤﻰ ﮐﻪ‬
‫ﺣﺠﺘﻰ ﻫﻢ ﺍﮐﺒﺮ ﻭ ﺍﻋﻈﻢ ﺍﺯ‬
‫ﻫﺮﮔﺰ ﻣﻈﻬﺮﻯ ﺍﮐﺒﺮ ﺍﺯ ﺍﻧﺒﻴﺎء ﻧﺒﻮﺩﻩ ﻭ ّ‬
‫ﺣﺠﺖ‪،‬‬
‫ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﺩﺭ ﺍﺭﺽ ﻇﺎﻫﺮ ﻧﺸﺪﻩ‪ .‬ﺑﻠﮑﻪ ﺍﻋﻈﻢ ﺍﺯ ﺍﻳﻦ ّ‬
‫ﺭﺑﮏ‪ .‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﺣﺠﺘﻰ ﻣﻤﮑﻦ ﻧﻪ ٕ ّﺍﻻ ﻣﺎ ﺷﺎء ّ‬
‫ّ‬ ‫‪٢٢٩‬‬
‫ﺗﺘﻠﻰ َ َ ْ ِ‬
‫ﻋﻠﻴﻪ‬ ‫ِ‬
‫ﺁﻳﺎﺕ ﺍ‪َ ْ ُ ِ‬‬ ‫ﻳﺴﻤﻊ‬
‫ﺍﺛﻴﻢ َ ْ َ ُ‬ ‫ﻟﮑﻞ َ ّ ٍ‬
‫ﺍﻓﺎﮎ َ ْ ٍ‬ ‫ﻭﻳﻞ ِ ُ ‪‬‬
‫"َْ ٌ‬
‫ﻓﺒﺸﺮﻩ‬
‫ﻳﺴﻤﻌﻬﺎ َ َ ‪ُ ْ ‬‬
‫ﻟﻢ َ َ ْ َ‬
‫ﮐﺎﻥ َ ْ‬
‫ﻣﺴﺘﮑﺒﺮﴽ َ ْ‬ ‫ﺛﻢ ُ ِ‬
‫ﻳﺼ ‪‬ﺮ ُ ْ َ ِ‬ ‫ُ ‪‬‬
‫ﺍﻟﻴﻢ‪ ١".‬ﻳﻌﻨﻰ ﻭﺍﻯ ﺑﺮ ﺍﻓﮏ ﮐﻨﻨﺪﻩ ﮔﻨﻬﮑﺎﺭ ﮐﻪ ﻣﻰ ﺷﻨﻮﺩ ﺁﻳﺎﺕ‬
‫ﺑﻌﺬﺍﺏ َ ٍ‬
‫ِ َ ٍ‬
‫ﺍﻟﻬﻴﻪ ﺭﺍ ﮐﻪ ﺧﻮﺍﻧﺪﻩ ﻣﻰ ﺷﻮﺩ ﺑﺮ ﺍﻭ‪ ،‬ﭘﺲ ﺍﺳﺘﮑﺒﺎﺭ‬
‫ﻣﺸﻴﺖ ّ‬
‫ﻧﺎﺯﻟﻪ ﺍﺯ ﺳﻤﺎء ّ‬
‫ﻣﻰ ﻧﻤﺎﻳﺪ ﮐﻪ ﮔﻮﻳﺎ ﻧﺸﻨﻴﺪﻩ ﺁﻥ ﺭﺍ‪ ،‬ﭘﺲ ﺑﺸﺎﺭﺕ ﺩﻩ ﺍﻭ ﺭﺍ ﺑﻪ ﻋﺬﺍﺑﻰ ﺩﺭﺩﻧﺎﮎ‪.‬‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺭﺍ ﮐﻔﺎﻳﺖ‬
‫ﮐﻞ ﻣﻦ ﻓﻰ ّ‬
‫ﺍﺷﺎﺭﺍﺕ ﻫﻤﻴﻦ ﺁﻳﻪ ّ‬
‫ﻳﺘﻔﺮﺳﻮﻥ‪.‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬
‫ﺑﻬﻢ َ َ َ ّ ُ َ‬ ‫ِ‬
‫ﺁﻳﺎﺕ َﺭ ‪ْ ِ ‬‬ ‫ﺍﻟﻨﺎﺱ ﻓﻰ‬
‫ﮐﺎﻥ ّ ُ‬
‫ﻣﻰ ﮐﻨﺪ َﻟﻮ َ‬
‫ﺍﻟﻬﻴﻪ ﻗﺮﺍﺋﺖ ﺷﻮﺩ ﺍﺣﺪﻯ ﺍﻋﺘﻨﺎ ﻧﺪﺍﺭﺩ‬
‫ﻣﻰ ﺷﻨﻮﻳﺪ ﮐﻪ ﺍﮔﺮ ﺍﺯ ﺁﻳﺎﺕ ّ‬
‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ ﻭ ﺣﺎﻝ‬
‫ﮐﻪ ﮔﻮﻳﺎ ﭘﺴﺖ ﺗﺮﻳﻦ ﺍﻣﺮﻫﺎ ﻧﺰﺩﺷﺎﻥ ﺁﻳﺎﺕ ّ‬
‫ﺁﻧﮑﻪ ﺍﻋﻈﻢ ﺍﺯ ﺁﻳﺎﺕ ﺍﻣﺮﻯ ﻧﺒﻮﺩﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﮕﻮ ﺑﻪ ﺍﻳﺸﺎﻥ‪:‬‬
‫ﺍﻯ ﺑﻰ ﺧﺒﺮﺍﻥ‪ ،‬ﻣﻰ ﮔﻮﺋﻴﺪ ﺁﻧﭽﻪ ﺭﺍ ﻗﺒﻞ‪ ،‬ﭘﺪﺭﺍﻥ ﺷﻤﺎ ﮔﻔﺘﻨﺪ‪ .‬ﺍﮔﺮ‬
‫ﺍﻳﺸﺎﻥ ﺛﻤﺮﻯ ﺍﺯ ﺷﺠﺮﻩ ﺍﻋﺮﺍﺽ ﺧﻮﺩ ﺩﻳﺪﻧﺪ ﺷﻤﺎ ﻫﻢ ﺧﻮﺍﻫﻴﺪ‬
‫ﻓﺎﻟﻨﺎﺭ‬
‫ّ‬ ‫ﻣﻘﺮ ﺧﻮﺍﻫﻴﺪ ﻳﺎﻓﺖ‪.‬‬
‫ﺩﻳﺪ‪ .‬ﻭ ﻋﻨﻘﺮﻳﺐ ﺑﺎ ﺁﺑﺎﻯ ﺧﻮﺩ ﺩﺭ ﻧﺎﺭ ّ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪ ‪٨-٧‬‬
 ‫ﺹ ‪١٣٧‬‬

‫ﻣﺜﻮﻯ ّ ِ َ‬
‫ﺍﻟﻈﺎﻟﻤﻴﻦ‪ .‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪" :‬ﻭ‬ ‫ﻓﺒ‪‬ﺲ َ ْ َ‬
‫ﻣﺜﻮﺍﻫﻢ َ ِ ‪َ ‬‬
‫َْ ُ ْ‬
‫ﻋﺬﺍﺏ‬
‫ﻟﻬﻢ َ َ ٌ‬
‫ﺍﻭﻟ‪‬ﮏ َ ُ ْ‬
‫ﻫﺰﻭﴽ َ ‪َ ‬‬
‫ﺍﺗﺨﺬﻫﺎ ُ ُ‬
‫ﺷﻴﺌﴼ ‪َ َ ‬‬ ‫ﻣﻦ ِ َ‬
‫ﺁﻳﺎﺗﻨﺎ َ ْ‬ ‫ﻋﻠﻢ ِ ْ‬
‫ﺍﺫﺍ َ ِ َ‬
‫َٕ‬
‫ﻣﻬﻴﻦ‪ ١".‬ﻳﻌﻨﻰ ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﻋﺎﻟﻢ ﺷﻮﺩ ﺍﺯ ﺁﻳﺎﺕ ﻣﺎ ﺷﻴﺌﻰ ﺭﺍ‪ ،‬ﺍﺧﺬ‬
‫ُ ٌ‬
‫ﻣﻰ ﻧﻤﺎﻳﺪ ﺁﻥ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﺍﺳﺘﻬﺰﺍء ﺍﺯ ﺑﺮﺍﻯ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻋﺬﺍﺑﻰ‬
‫ﺧﻮﺍﺭ ﮐﻨﻨﺪﻩ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﺳﺘﻬﺰﺍء ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻣﻰ ﮔﻔﺘﻨﺪ ﻣﻌﺠﺰﻩ‬
‫ﻋﻠﻴﻨﺎ‬ ‫ﺩﻳﮕﺮ ﻇﺎﻫﺮ ﻧﻤﺎ ﻭ ﺑﺮﻫﺎﻥ ﺩﻳﮕﺮ ﺑﻴﺎﻭﺭ‪ .‬ﺁﻥ ﻳﮑﻰ " َ َ ْ ِ ْ‬
‫ﻓﺎﺳﻘﻂ َ َ ْ َ‬
‫ﺍﻟﺤﻖ‬
‫ﻫﻮ َ ‪‬‬
‫ﻫﺬﺍ ُ َ‬ ‫ﺍﻟﺴﻤﺎء" ‪ ٢‬ﻣﻰ ﮔﻔﺖ ﻭ ﺩﻳﮕﺮ " ٕﺍﻥ َ‬
‫ﮐﺎﻥ َ َ‬ ‫ﮐﺴﻔﴼ ِ َ‬
‫ﻣﻦ ّ َ‬ ‫ِ َ‬
‫ﺍﻟﺴﻤﺎء‪ ٣ ".‬ﻣﺬﮐﻮﺭ ﻣﻰ ﺩﺍﺷﺖ‪.‬‬ ‫ﺣﺠﺎﺭﺓ ِ َ‬
‫ﻣﻦ ّ َ‬ ‫ﻋﻠﻴﻨﺎ ِ َ َ ً‬ ‫ﻋﻨﺪﮎ َ َ ْ ِ ْ‬
‫ﻓﺎﻣﻄﺮ َ َ َ‬ ‫ِﻣﻦ ِ ْ ِ َ‬
‫ﺳﻤﺎﺋﻴﻪ ﺭﺍ‬
‫ّ‬ ‫ﺑﻪ ﻣﺜﻞ ﻳﻬﻮﺩﺍﻥ ﻋﻬﺪ ﻣﻮﺳﻰ ﮐﻪ ﺗﺒﺪﻳﻞ ﻧﻤﻮﺩﻧﺪ ﻣﺎﺋﺪﻩ‬
‫ﺑﻪ ﺍﺷﻴﺎﻯ ﺧﺒﻴﺜﻪ ﺳﻴﺮ ﻭ ﭘﻴﺎﺯ‪ ،‬ﺁﻥ ﻗﻮﻡ ﻫﻢ ﻃﻠﺐ ﺗﺒﺪﻳﻞ‬
‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﺁﻳﺎﺕ ُﻣﻨﺰﻟﻪ ﺭﺍ ﺑﻪ ﻇﻨﻮﻧﺎﺕ ﻧﺠﺴﻪ ﮐﺜﻴﻔﻪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬
‫ﺍﻟﻬﻴﻪ ﻭ‬
‫ﻣﻌﻨﻮﻳﻪ ﺍﺯ ﺳﻤﺎء ﺭﺣﻤﺖ ّ‬
‫ّ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﻣﺎﺋﺪﻩ‬
‫ﺳﺒﺤﺎﻧﻴﻪ ﻧﺎﺯﻝ ﺍﺳﺖ ﻭ ﺑﺤﻮﺭ ﺣﻴﻮﺍﻥ ﺩﺭ ﺭﺿﻮﺍﻥ‬
‫ّ‬ ‫ﻏﻤﺎﻡ ﻣﮑﺮﻣﺖ‬
‫ﺟﻨﺎﻥ ﺑﻪ ﺍﻣﺮ ﺧﺎﻟﻖ ﮐﻦ ﻓﮑﺎﻥ ﺩﺭ ﻣﻮﺝ ﻭ ﺟﺮﻳﺎﻥ ﻭ ﺟﻤﻴﻊ ﭼﻮﻥ‬
‫ﻣﻴﺘﻪ ﻣﺠﺘﻤﻊ ﺁﻣﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﺑﺮﮐﻪ ﺷﻮﺭ ﮐﻪ ﻣﻠﺢ‬
‫ﮐﻼﺏ ﺑﺮ ﺍﺟﺴﺎﺩ ّ‬
‫ﺗﺤﻴﺮ ﺣﺎﺻﻞ ﺍﺳﺖ‬
‫ﺍﺟﺎﺝ ﺍﺳﺖ ﻗﺎﻧﻊ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺳﺒﺤﺎﻥ ﺍ‪ ،‬ﮐﻤﺎﻝ ّ‬
‫ﺍﺯ ﻋﺒﺎﺩﻯ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﺭﺗﻔﺎﻉ ﺍﻋﻼﻡ ﻣﺪﻟﻮﻝ‪ ،‬ﻃﻠﺐ ﺩﻟﻴﻞ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‬
‫ﺗﻤﺴﮏ‬
‫ّ‬ ‫ﻭ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﺷﻤﺲ ﻣﻌﻠﻮﻡ‪ ،‬ﺑﻪ ﺍﺷﺎﺭﺍﺕ ﻋﻠﻢ‬
‫ﺣﺠﺖ‬
‫ﺟﺴﺘﻪﺍﻧﺪ‪ .‬ﻣﺜﻞ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﻓﺘﺎﺏ ﺩﺭ ﺍﺛﺒﺎﺕ ﻧﻮﺭ ﺍﻭ ّ‬
‫‪ - ٢‬ﺳﻮﺭﻩ ﺷﻌﺮﺍء‪ ،‬ﺁﻳﻪ ‪١٨٧‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪ ‪٩‬‬
‫‪٣‬ﺳﻮﺭﻩ ﺍﻧﻔﺎﻝ‪ ،‬ﺁﻳﻪ ‪٣٢‬‬ ‫‪-‬‬
 ‫ﺹ ‪١٣٨‬‬
‫ﻃﻠﺒﻨﺪ ﻭ ﻳﺎ ﺍﺯ ﺑﺎﺭﺍﻥ ﻧﻴﺴﺎﻥ ﺩﺭ ﺍﺛﺒﺎﺕ ﻓﻴﻀﺶ ﺑﺮﻫﺎﻥ ﺟﻮﻳﻨﺪ‪.‬‬
‫ﺣﺠﺖ ﺁﻓﺘﺎﺏ ﻧﻮﺭ ﺍﻭﺳﺖ ﮐﻪ ﺍﺷﺮﺍﻕ ﻧﻤﻮﺩﻩ ﻭ ﻋﺎﻟﻢ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﻭ‬
‫ّ‬
‫ﺑﺮﻫﺎﻥ ﻧﻴﺴﺎﻥ ﺟﻮﺩ ﺍﻭﺳﺖ ﮐﻪ ﻋﺎﻟﻢ ﺭﺍ ﺑﻪ ﺭﺩﺍﻯ ﺟﺪﻳﺪ ﺗﺎﺯﻩ‬
‫ﻓﺮﻣﻮﺩﻩ‪ .‬ﺑﻠﻰ‪ ،‬ﮐﻮﺭ ﺍﺯ ﺁﻓﺘﺎﺏ ﺟﺰ ﮔﺮﻣﻰ ﺣﺎﺻﻠﻰ ﻧﺪﺍﻧﺪ ﻭ ﺍﺭﺽ‬
‫ﺟﺮﺯ ﺍﺯ ﺭﺣﻤﺖ ﻧﻴﺴﺎﻧﻰ ﻓﻀﻠﻰ ﺍﺣﺼﺎء ﻧﻨﻤﺎﻳﺪ‪.‬‬
‫ﻋﺠﺐ ﻧﺒﻮﺩ ﮐﻪ ﺍﺯ ﻗﺮﺁﻥ ﻧﺼﻴﺒﻰ ﻧﻴﺴﺖ ﺟﺰ ﻧﻘﺸﻰ‬
‫ﮐﻪ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﺟﺰ ﮔﺮﻣﻰ ﻧﻴﺎﺑﺪ ﭼﺸﻢ ﻧﺎﺑﻴﻨﺎ‬
‫ﺁﻳﺎﺗﻨﺎ َ ‪ٍ ‬‬
‫ﺑﻴﻨﺎﺕ‬ ‫ﻋﻠﻴﻬﻢ ُ‬
‫ﺗﺘﻠﻰ َ َ ْ ِ‬
‫ﺍﺫﺍ ُ ْ َ‬
‫‪ ٢٣١‬ﻭ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ ٕ َ‬
‫ﮐﻨﺘﻢ‬
‫ﺑﺂﺑﺎ‪‬ﻨﺎ ٕﺍﻥ ُ ُ ْ‬
‫ﺍ‪‬ﺘﻮﺍ ِ ‪‬‬
‫ﻗﺎﻟﻮﺍ ‪ُ ‬‬
‫ﺍﻥ َ ُ‬
‫ﺣﺠﺘﻬﻢ ٕ ّﺍﻻ َ ْ‬
‫ﮐﺎﻥ ُ ‪ْ ُ َ ‬‬
‫َﻣﺎ َ َ‬
‫َ ِ ِْ َ‬
‫ﺻﺎﺩﻗﻴﻦ‪ ١" .‬ﻳﻌﻨﻰ ﺩﺭ ﻭﻗﺘﻰ ﮐﻪ ﺗﻼﻭﺕ ﮐﺮﺩﻩ ﻣﻰ ﺷﻮﺩ ﺑﺮ ﺍﻳﺸﺎﻥ ﺁﻳﺎﺕ ﻣﺎ‪ ،‬ﻧﻴﺴﺖ‬
‫ﺣﺠﺖ ﺍﻳﺸﺎﻥ ﻣﮕﺮ ﺁﻧﮑﻪ ﺑﮕﻮﻳﻨﺪ ﺑﻴﺎﻭﺭﻳﺪ ﭘﺪﺭﻫﺎﻯ ﻣﺎ ﺭﺍ ﺍﮔﺮ‬
‫ّ‬
‫ﺣﺠﺖ ﻫﺎ ﺑﺮ ﺁﻥ‬
‫ﻫﺴﺘﻴﺪ ﺭﺍﺳﺖ ﮔﻮﻳﺎﻥ‪ .‬ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎ ﮐﻪ ﭼﻪ ّ‬
‫ﺭﺣﻤﺖ ﻫﺎﻯ ﮐﺎﻣﻠﻪ ﻭﺍﺳﻌﻪ ﻣﻰ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺑﻪ ﺁﻳﺎﺗﻰ ﮐﻪ ﺣﺮﻓﻰ ﺍﺯ ﺁﻥ‬
‫ﺍﻋﻈﻢ ﺍﺳﺖ ﺍﺯ ﺧﻠﻖ ﺳﻤﺎﻭﺍﺕ ﻭ ﺍﺭﺽ ﻭ ﻣﺮﺩﮔﺎﻥ ﻭﺍﺩﻯ ﻧﻔﺲ ﻭ‬
‫ﻫﻮﻯ ﺭﺍ ﺑﻪ ﺭﻭﺡ ﺍﻳﻤﺎﻥ ﺯﻧﺪﻩ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﺍﺳﺘﻬﺰﺍء ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ‬
‫ﻣﻰ ﮔﻔﺘﻨﺪ‪ :‬ﭘﺪﺭﻫﺎﻯ ﻣﺎ ﺭﺍ ﺍﺯ ﻗﺒﺮ ﺑﻴﺮﻭﻥ ﺁﺭ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﺍﻋﺮﺍﺽ ﻭ‬
‫ﮐﻞ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ‬
‫ﺍﺳﺘﮑﺒﺎﺭ ﻗﻮﻡ‪ .‬ﻭ ﻫﺮ ﮐﺪﺍﻡ ﺍﺯ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺮﺍﻯ ّ‬
‫ﻣﻌﻈﻢ ﮐﻪ ﺟﻤﻴﻊ ﺍﺭﺽ ﺭﺍ‬
‫ﺣﺠﺘﻰ ﺍﺳﺖ ﻣﺤﮑﻢ ﻭ ﺑﺮﻫﺎﻧﻰ ﺍﺳﺖ ّ‬
‫ّ‬
‫ﺗﺘﻔﮑﺮﻭﻥ‪ .‬ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺁﻳﻪ‬ ‫ِ‬
‫ﺁﻳﺎﺕ ﺍ‪َ ُ  َ َ َ ِ‬‬ ‫ﺍﻧﺘﻢ ﻓﻰ‬
‫ﮐﻔﺎﻳﺖ ﻣﻰ ﮐﻨﺪ َﻟﻮ َ ُ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪ ‪٢٥‬‬
 ‫ﺹ ‪١٣٩‬‬
‫ﻣﺬﮐﻮﺭﻩ ﻟﺌﺎﻟﻰ ﺍﺳﺮﺍﺭ ﻣﮑﻨﻮﻥ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻓﻰ ﺍﻟﺠﻤﻠﻪ ﺩﺭﺩﻯ ﻳﺎﻓﺖ‬
‫‪٢٣٢‬‬ ‫ﺷﻮﺩ ﺩﻭﺍ ﻣﻰ ﺭﺳﺪ‪ .‬ﮔﻮﺵ ﺑﻪ ﺣﺮﻑ ﻫﺎﻯ ﻣﺰﺧﺮﻑ ﻋﺒﺎﺩ ﻣﺪﻫﻴﺪ ﮐﻪ‬
‫ﺣﺠﺖ ﻧﻤﻰ ﺷﻮﺩ ﺯﻳﺮﺍ ﮐﻪ‬
‫ﻣﻰ ﮔﻮﻳﻨﺪ ﮐﺘﺎﺏ ﻭ ﺁﻳﺎﺕ ﺍﺯ ﺑﺮﺍﻯ ﻋﻮﺍﻡ ّ‬
‫ﺣﺠﺖ ﺍﺳﺖ ﺑﺮ‬
‫ﻧﻤﻰ ﻓﻬﻤﻨﺪ ﻭ ﺍﺣﺼﺎء ﻧﻤﻰ ﮐﻨﻨﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﻗﺮﺁﻥ ّ‬
‫ﻗﻮﻩ ﺍﺩﺭﺍﮎ ﺁﻥ ﺩﺭ ﻣﺮﺩﻡ ﻧﺒﻮﺩ ﭼﮕﻮﻧﻪ‬
‫ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﻋﺎﻟﻢ‪ .‬ﺍﮔﺮ ّ‬
‫ﺍﻟﻬﻴﻪ ﻫﻢ‬
‫ﮐﻞ ﻭﺍﻗﻊ ﻣﻰ ﺷﺪ؟ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ‪ ،‬ﺑﺮ ﻣﻌﺮﻓﺖ ّ‬
‫ﺣﺠﺖ ﺑﺮ ّ‬
‫ّ‬
‫ﻣﮑﻠﻒ ﻧﻴﺴﺖ ﻭ ﻻﺯﻡ ﻧﻪ ﺯﻳﺮﺍ ﮐﻪ ﻋﺮﻓﺎﻥ ﺍﻭ ﺍﻋﻈﻢ ﺍﺯ‬
‫ّ‬ ‫ﻧﻔﺴﻰ‬
‫‪٢٣٣‬‬ ‫ﻋﺮﻓﺎﻥ ﮐﺘﺎﺏ ﺍﻭﺳﺖ ﻭ ﻋﻮﺍﻡ ﺍﺳﺘﻌﺪﺍﺩ ﺍﺩﺭﺍﮎ ﺁﻥ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺑﺎﺭﻯ‪،‬‬
‫ﺍﻳﻦ ﺳﺨﻦ ﺑﻪ ﻏﺎﻳﺖ ﻟﻐﻮ ﻭ ﻏﻴﺮ ﻣﻘﺒﻮﻝ ﺍﺳﺖ‪ .‬ﻫﻤﻪ ﺍﺯ ﺭﻭﻯ ﮐﺒﺮ ﻭ‬
‫ﻏﺮﻭﺭ ﮔﻔﺘﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺭﻳﺎﺽ ﺭﺿﺎﻯ ﺍﻟﻬﻰ ﺩﻭﺭ ﮐﻨﻨﺪ‬
‫ﺣﻖ ﺍﻳﻦ ﻋﻮﺍﻡ ﺍﺯ‬
‫ﻭ ﺯﻣﺎﻡ ﺁﻧﻬﺎ ﺭﺍ ﻣﺤﮑﻢ ﺣﻔﻆ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﻧﺰﺩ ّ‬
‫ﺣﻖ ﺍﻋﺮﺍﺽ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺑﻪ ﻏﺎﻳﺖ ﻣﻘﺒﻮﻝ ﺗﺮ ﻭ‬
‫ﻋﻠﻤﺎﻯ ﺍﻳﺸﺎﻥ ﮐﻪ ﺍﺯ ّ‬
‫ﺍﻟﻬﻴﻪ ﻭ ﺩﺭﮎ ﺑﻴﺎﻧﺎﺕ ﺣﻤﺎﻣﺎﺕ‬
‫ﭘﺴﻨﺪﻳﺪﻩ ﺗﺮﻧﺪ‪ .‬ﻭ ﻓﻬﻢ ﮐﻠﻤﺎﺕ ّ‬
‫ﻣﻌﻨﻮﻳﻪ ﻫﻴﭻ ﺩﺧﻠﻰ ﺑﻪ ﻋﻠﻢ ﻇﺎﻫﺮﻯ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻣﻨﻮﻁ ﺑﻪ ﺻﻔﺎﻯ‬
‫ّ‬
‫ﻗﻠﺐ ﻭ ﺗﺰﮐﻴﻪ ﻧﻔﻮﺱ ﻭ ﻓﺮﺍﻏﺖ ﺭﻭﺡ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺣﺎﻝ ﻋﺒﺎﺩﻯ‬
‫ﭼﻨﺪ ﻣﻮﺟﻮﺩﻧﺪ ﮐﻪ ﺣﺮﻓﻰ ﺍﺯ ﺭﺳﻮﻡ ﻋﻠﻢ ﻧﺪﻳﺪﻩﺍﻧﺪ ﻭ ﺑﺮ ﺭﻓﺮﻑ‬
‫ﻋﻠﻢ ﺟﺎﻟﺴﻨﺪ ﻭ ﺍﺯ ﺳﺤﺎﺏ ﻓﻴﺾ ﺍﻟﻬﻰ ﺭﻳﺎﺽ ﻗﻠﻮﺑﺸﺎﻥ ﺑﻪ ﮔﻞ ﻫﺎﻯ‬
‫ﻟﻠﻤﺨﻠﺼﻴﻦ ِﻣﻦ‬
‫َ‬ ‫ﻓﻄﻮﺑﻰ ِ ُ ِ‬
‫ﺣﮑﻤﺖ ﻭ ﻻﻟﻪ ﻫﺎﻯ ﻣﻌﺮﻓﺖ ﺗﺰﻳﻴﻦ ﻳﺎﻓﺘﻪ‪ُ َ .‬‬
‫ﮐﻔﺮﻭﺍ ِ ِ‬
‫ﺑﺂﻳﺎﺕ‬ ‫ﻋﻈﻴﻢ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ‪َ ‬‬
‫ﺍﻟﺬﻳﻦ َ َ ُ‬
‫‪" :‬‬
‫ﻳﻮﻡ َ ٍ‬‫ﺍﻧﻮﺍﺭ َ ٍ‬
‫َ ِ‬
‫ﻋﺬﺍﺏ‬
‫ﻟﻬﻢ َ َ ٌ‬ ‫ﺍﻭﻟ‪‬ﮏ َ ُ ْ‬ ‫ﻣﻦ َ ْ َ ِ‬
‫ﺭﺣﻤﺘﻰ َﻭ ‪َ ‬‬ ‫ﻳ‪‬ﺴﻮﺍ ِ ْ‬
‫ﺍﻭﻟ‪‬ﮏ َ ‪ُ ‬‬ ‫ﺍ‪َ ‬ﻭ ِ ‪ِ ‬‬
‫ﻟﻘﺎ‪‬ﻪ ‪َ ‬‬
 ‫ﺹ ‪١٤٠‬‬
‫ﻟﺘﺎﺭﮐﻮﺍ ِ َ ِ‬
‫ﺁﻟﻬﺘﻨﺎ‬ ‫ﺍ‪‬ﻨﺎ َ َ‬ ‫ﺍﻟﻴﻢ‪ ١".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ َ ُ ُ َ‬
‫ﻳﻘﻮﻟﻮﻥ َ ‪ّ ‬‬
‫‪" :‬‬
‫َ ٌ‬
‫ﻟﺸﺎﻋﺮ َ ُ ٍ‬
‫ﻣﺠﻨﻮﻥ‪ ٢ ".‬ﻣﻀﻤﻮﻥ ﺍﻳﻦ ﺁﻳﻪ ﻭﺍﺿﺢ ﺍﺳﺖ‪ .‬ﻣﺸﺎﻫﺪﻩ‬ ‫ِ َ ٍِ‬
‫ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺗﻨﺰﻳﻞ ﺁﻳﺎﺕ ﭼﻪ ﻣﻰ ﮔﻔﺘﻨﺪ‪ :‬ﺁﻳﺎ ﻣﺎ ﺗﺮﮎ‬
‫ﮐﻨﻨﺪﻩ ﺍﻳﻢ ﺧﺪﺍﻳﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺷﺎﻋﺮﻯ ﻣﺠﻨﻮﻥ ؟ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ‬
‫ﺳﺨﺮﻳﻪ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ‬
‫ّ‬ ‫ﺍﻟﻬﻴﻪ‬
‫ﺷﺎﻋﺮ ﻣﻰ ﻧﺎﻣﻴﺪﻧﺪ ﻭ ﺑﻪ ﺁﻳﺎﺕ ّ‬
‫ﺍﻭﻟﻴﻦ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﮐﻠﻤﺎﺗﻰ ﺍﺳﺖ‬
‫ﻣﻰ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺍﺳﺎﻃﻴﺮ ّ‬
‫ﻣﺤﻤﺪ ﺁﻥ ﮐﻠﻤﺎﺕ ﺭﺍ ﺗﺮﮐﻴﺐ ﻧﻤﻮﺩﻩ ﻣﻰ ﮔﻮﻳﺪ‬
‫ّ‬ ‫ﮐﻪ ﻗﺒﻞ ﮔﻔﺘﻪ ﺷﺪﻩ ﻭ‬
‫‪ ٢٣٥‬ﺍﺯ ﺧﺪﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﺑﻪ ﻣﺜﻞ ﻫﻤﺎﻥ ﺭﺍ ﺷﻨﻴﺪﻩ ﺍﻳﺪ ﮐﻪ ﻧﺴﺒﺖ‬
‫ﺑﻪ ﺍﻳﻦ ﺍﻣﺮ ﻣﻰ ﺩﻫﻨﺪ ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺭﺍ ﺑﺎ ﮐﻠﻤﺎﺕ‬
‫ﻗﻮﻟﻬﻢ َﻭ‬
‫ﮐﺒﺮ َ ُ ُ‬
‫ﻗﺒﻞ ﺗﺮﮐﻴﺐ ﻧﻤﻮﺩﻩ ﻭ ﻳﺎ ﮐﻠﻤﺎﺗﻰ ﺍﺳﺖ ﻣﻐﻠﻮﻁ‪َ .‬ﻗﺪ َ ُ َ‬
‫ﻭﺣﺪﻫﻢ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺍﻧﮑﺎﺭﻫﺎ ﻭ‬ ‫ﺻﻐﺮ َ ُ ُ‬
‫ﺷﺄﻧﻬﻢ َ ‪ُ ‬‬ ‫‪َ ُ َ ٢٣٦‬‬
‫ﺍﻋﺘﺮﺍﺿﺎﺕ ﮐﻪ ﻣﺬﮐﻮﺭ ﺷﺪ ﮔﻔﺘﻨﺪ‪ :‬ﺑﻌﺪ ﺍﺯ ﻣﻮﺳﻰ ﻭ ﻋﻴﺴﻰ‪،‬‬
‫ﻣﺴﺘﻘﻞ ﮐﻪ ﻧﺎﺳﺦ ﺷﺮﻳﻌﺖ ﺑﺎﺷﺪ‬
‫ّ‬ ‫ﻣﻮﺍﻓﻖ ﮐﺘﺐ ﻧﺒﺎﻳﺪ ﻧﺒﻲ‬
‫ّ‬
‫ﻣﮑﻤﻞ ﺷﺮﻳﻌﺖ ﻗﺒﻞ ﺑﺎﺷﺪ‪.‬‬
‫ّ‬ ‫ﻣﺒﻌﻮﺙ ﺷﻮﺩ‪ .‬ﺑﺎﻳﺪ ﺷﺨﺼﻰ ﺑﻴﺎﻳﺪ ﮐﻪ‬
‫ﻣﺪﻝ ﺑﺮ‬
‫ﺍﻟﻬﻴﻪ ﻭ ُ ّ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﮐﻪ ﻣﺸﻌﺮ ﺑﺮ ﺟﻤﻴﻊ ﻣﻄﺎﻟﺐ ّ‬
‫ﺟﺎ‪‬ﮑﻢ‬ ‫ﺭﺣﻤﺎﻧﻴﻪ ﺍﺳﺖ ﻧﺎﺯﻝ ﺷﺪ َﻭ َ َ ْ‬
‫ﻟﻘﺪ َ ‪ْ ُ ‬‬
‫‪" :‬‬
‫ّ‬ ‫ﻋﺪﻡ ﺍﻧﻘﻄﺎﻉ ﻓﻴﻮﺿﺎﺕ‬
‫ﺟﺎ‪‬ﮑﻢ‬
‫ﻣﻤﺎ ‪ْ ُ ‬‬ ‫ﺯﻟﺘﻢ ﻓﻰ َ ‪‬‬
‫ﺷﮏ ِ ‪‬‬ ‫ﻓﻤﺎ ِ ْ ُ ْ‬ ‫ﻗﺒﻞ ِ ْ َ ‪ِ َ ‬‬
‫ﺑﺎﻟﺒﻴﻨﺎﺕ َ َ‬ ‫ﻳﻮﺳﻒ ِ ْ‬
‫ﻣﻦ َ ْ ُ‬ ‫ُ ُ ُ‬
‫ﺭﺳﻮﻻ‬ ‫ﻣﻦ َ ِ ِ‬
‫ﺑﻌﺪﻩ َ ُ ً‬ ‫ﻳﺒﻌﺚ ﺍ‪ْ ِ ُ‬‬
‫ﻟﻦ َ ْ َ َ‬
‫ﻗﻠﺘﻢ َ ْ‬
‫ﻫﻠﮏ ُ ُ ْ‬
‫ﺍﺫﺍ َ َ َ‬
‫ﺑﻪ َﺣ ّﺘﻰ ٕ َ‬
‫ﻣﺮﺗﺎﺏ‪ ٣".‬ﻭ ﺑﻪ ﺗﺤﻘﻴﻖ ﺁﻣﺪ ﺷﻤﺎ ﺭﺍ ﻳﻮﺳﻒ ﺍﺯ‬
‫ﻣﺴﺮﻑ ُ ْ َ ٌ‬
‫ﻫﻮ ُ ْ ِ ٌ‬ ‫ﮐﺬﻟﮏ ُ ِ ‪‬‬
‫ﻳﻀﻞ ﺍ‪َ ُ‬ﻣﻦ ُ َ‬ ‫َ ِ َ‬
‫ﺻﺎﻓﺎﺕ‪ ،‬ﺁﻳﻪ ‪٣٦‬‬
‫ّ‬ ‫‪ -٢‬ﺳﻮﺭﻩ‬ ‫‪ -‬ﺳﻮﺭﻫﻌﻨﮑﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬
‫‪٣‬ﺳﻮﺭﻩ ﻏﺎﻓﺮ)ﻣﺆﻣﻦ(‪ ،‬ﺁﻳﻪ ‪٣٤‬‬ ‫‪-‬‬
 ‫ﺹ ‪١٤١‬‬
‫ﺷﮏ ﺍﺯ ﺁﻧﭽﻪ ﺁﻣﺪ ﺷﻤﺎ‬
‫ّ‬ ‫ﺑﻴﻨﻪ ﻫﺎ‪ ،‬ﭘﺲ ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩﻳﺪ ﺩﺭ‬
‫ﭘﻴﺶ ﺑﺎ ّ‬
‫ﺭﺍ ﺑﻪ ﺁﻥ‪ ،‬ﺗﺎ ﭼﻮﻥ ﻫﻼﮎ ﺷﺪ ﮔﻔﺘﻴﺪ ﻣﺒﻌﻮﺙ ﻧﻤﻰ ﮔﺮﺩﺍﻧﺪ ﺧﺪﺍ ﺑﻌﺪ‬
‫ﺍﺯ ﺍﻭ ﺭﺳﻮﻟﻰ ﺭﺍ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺿﻼﻝ ﻣﻰ ﮐﻨﺪ ﺧﺪﺍ ﮐﺴﻰ ﺭﺍ ﮐﻪ‬
‫ﺷﮏ ﺁﻭﺭﻧﺪﻩ ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺧﻮﺩ‪ .‬ﭘﺲ‪،‬‬
‫ّ‬ ‫ﺍﻭﺳﺖ ﺍﺳﺮﺍﻑ ﮐﻨﻨﺪﻩ ﻭ‬
‫ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﺍﺩﺭﺍﮎ ﻓﺮﻣﺎﺋﻴﺪ ﻭ ﻳﻘﻴﻦ ﮐﻨﻴﺪ ﮐﻪ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﺍﻣﻢ ﺁﻥ‬
‫ﺗﻤﺴﮏ ﺟﺴﺘﻪ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺣﺮﻑ ﻫﺎﻯ‬
‫ّ‬ ‫ﻋﻬﺪ ﺑﻪ ﺁﻳﻪ ﺍﻯ ﺍﺯ ﮐﺘﺎﺏ‬
‫ﻣﺰﺧﺮﻑ ﻣﻰ ﮔﻔﺘﻨﺪ ﮐﻪ ﺩﻳﮕﺮ ﻧﺒﻲ ﻧﺒﺎﻳﺪ ﺩﺭ ﺍﺑﺪﺍﻉ ﺑﻴﺎﻳﺪ‪ .‬ﻣﺜﻞ‬
‫ّ‬
‫ﺁﻧﮑﻪ ﺁﻳﻪ ﺍﻧﺠﻴﻞ ﺭﺍ ﮐﻪ ﻣﺬﮐﻮﺭ ﺷﺪﻩ‪ ،‬ﻋﻠﻤﺎﻯ ﺁﻥ ﺍﺳﺘﺪﻻﻝ ﺑﻪ ﺁﻥ‬
‫ﻣﺴﺘﻘﻞ‬
‫ّ‬ ‫ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﻫﺮﮔﺰ ﺣﮑﻢ ﺍﻧﺠﻴﻞ ﻣﺮﺗﻔﻊ ﻧﻤﻰ ﺷﻮﺩ ﻭ ﭘﻴﻐﻤﺒﺮﻯ‬
‫ﻣﺒﻌﻮﺙ ﻧﮕﺮﺩﺩ ّﺍﻻ ﺑﺮﺍﻯ ﺍﺛﺒﺎﺕ ﺷﺮﻳﻌﺖ ﺍﻧﺠﻴﻞ‪ .‬ﻭ ﺍﮐﺜﺮﻯ ﺍﺯ ﻣﻠﻞ‬
‫‪٢٣٧‬‬ ‫ﻣﺒﺘﻼ ﺑﻪ ﺍﻳﻦ ﻣﺮﺽ ﺭﻭﺣﻰ ﺷﺪﻩﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻫﻞ ﻓﺮﻗﺎﻥ ﺭﺍ‬
‫ﺍﻟﻨﺒﻴﻴﻦ ﻣﺤﺘﺠﺐ‬
‫ﻣﻰ ﺑﻴﻨﻰ ﮐﻪ ﭼﮕﻮﻧﻪ ﺑﻪ ﻣﺜﻞ ﺍﻣﻢ ﻗﺒﻞ ﺑﻪ ﺫﮐﺮ ﺧﺎﺗﻢ ّ ّ‬
‫ﺗﺄﻭﻳﻠﻪ ٕ ّﺍﻻ‬
‫ﻳﻌﻠﻢ َ ِ َ ُ‬
‫ﻣﻘﺮﻧﺪ ﺑﺮ ﺍﻳﻨﮑﻪ "ﻣﺎ َ ْ َ ُ‬
‫ﮔﺸﺘﻪﺍﻧﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ّ‬
‫ﺍﻣﻬﺎ ﻭ‬ ‫ﻭﺍﻟﺮﺍﺳﺨﻮﻥ ِﻓﻰ ِ ِ‬
‫ﺍﻟﻌﻠﻢ‪ ١ ".‬ﺑﻌﺪ ﮐﻪ ﺭﺍﺳﺦ ﺩﺭ ﻋﻠﻮﻡ ﻭ ّ‬ ‫ﺍ‪َ ُ ِ ّ َ ُ‬‬
‫ﻧﻔﺴﻬﺎ ﻭ ﺫﺍﺗﻬﺎ ﻭ ﺟﻮﻫﺮﻫﺎ ﺑﻴﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﻗﺪﺭﻯ ﻣﺨﺎﻟﻒ‬
‫ﻫﻮﺍﻯ ﺍﻳﺸﺎﻥ ﻭﺍﻗﻊ ﻣﻰ ﺷﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﺷﻨﻮﻯ ﮐﻪ ﭼﻪ‬
‫ﻣﻰ ﮔﻮﻳﻨﺪ ﻭ ﭼﻪ ﻣﻰ ﮐﻨﻨﺪ‪ .‬ﻭ ﻧﻴﺴﺖ ﺍﻳﻨﻬﺎ ﻣﮕﺮ ﺍﺯ ﺭﺅﺳﺎﻯ ﻧﺎﺱ‬
‫ﺩﺭ ﺩﻳﻦ ﻳﻌﻨﻰ ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﺍﻟﻬﻰ ﺑﺠﺰ ﻫﻮﻯ ﺍﺧﺬ ﻧﮑﺮﺩﻩﺍﻧﺪ ﻭ ﺑﻐﻴﺮ‬
‫ﺫﻫﺐ ﻣﺬﻫﺒﻰ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ ﻭ ﺑﻪ ﺣﺠﺒﺎﺕ ﻋﻠﻢ ﻣﺤﺘﺠﺐ ﮔﺸﺘﻪﺍﻧﺪ ﻭ ﺑﻪ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﻪ ‪٧‬‬
 ‫ﺹ ‪١٤٢‬‬
‫ﺭﺏ ﺍﻻﻧﺎﻡ ﻣﻰ ﻓﺮﻣﺎﻳﺪ ‪:‬‬
‫ﺿﻼﻟﺖ ﺁﻥ ﮔﻤﺮﺍﻩ ﺷﺪﻩﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﺗﺼﺮﻳﺢ ﺗﻤﺎﻡ ّ‬
‫ﺍﺿﻠ‪ُ ‬ﻪ ﺍ‪َ ُ‬ﻋﻠﻰ ِﻋﻠٍْﻢ ﻭ‬
‫ﻫﻮﺍﻩ ﻭ َ َ‬
‫ﺍﻟﻬﻪ َ ُ‬
‫ﺍﺗﺨﺬ ٕ َ ُ‬
‫ﻣﻦ ‪َ َ ‬‬
‫ﺍﻓﺮﺍﻳﺖ َ ِ‬
‫"ََََْ َ‬
‫ﻓﻤﻦ‬ ‫ﺑﺼﺮﻩ ِ َ َ ً‬
‫ﻏﺸﺎﻭﺓ َ َ ْ‬ ‫ﺟﻌﻞ َﻋﻠﻰ َ َ ِ ِ‬ ‫ﺳﻤﻌﻪ ﻭ َ ْ ِ ِ‬
‫ﻗﻠﺒﻪ ﻭ َ َ َ‬ ‫ﺧﺘﻢ َﻋﻠﻰ َ ْ ِ ِ‬
‫َ َ َ‬
‫ﺗﺬﮐﺮﻭﻥ‪ ١ ".‬ﻳﻌﻨﻰ ﺁﻳﺎ ﺩﻳﺪﻯ ﺁﻥ‬
‫ﺍﻓﻼ َ َ ‪َ ُ ‬‬ ‫ﻣﻦ َ ْ ِ‬
‫ﺑﻌﺪ ﺍ‪َ َ ِ‬‬ ‫ﻳﻬﺪﻳﻪ ِ ْ‬
‫َْ ِ ِ‬
‫ﻏﺎﻓﻞ ﺭﺍ ﮐﻪ ﮔﺮﻓﺖ ﺧﺪﺍﻯ ﺧﻮﺩ ﺧﻮﺍﻫﺶ ﻫﺎﻯ ﻧﻔﺲ ﺧﻮﺩ ﺭﺍ ﻭ ﺍﺿﻼﻝ ﮐﺮﺩ‬
‫ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺮ ﻋﻠﻤﻰ‪ ،‬ﻭ ﻣﻬﺮ ﻧﻬﺎﺩ ﺑﺮ ﮔﻮﺵ ﻭ ﺩﻟﺶ ﻭ ﮔﺮﺩﺍﻧﻴﺪ‬
‫ﺑﺮ ﭼﺸﻤﺶ ﭘﺮﺩﻩ‪ ،‬ﭘﺲ ﮐﻪ ﻫﺪﺍﻳﺖ ﻣﻰ ﮐﻨﺪ ﺍﻭ ﺭﺍ ﺍﺯ ﺑﻌﺪ ﺧﺪﺍ؟‬

‫ﻭﺍﺿﻠﻪ ﺍ‪َ ‬ﻋﻠﻰ ِ ٍ‬

‫ﻋﻠﻢ"‪٢ ،‬ﺍﮔﺮ ﭼﻪ‬ ‫ﺁﻳﺎ ﭘﻨﺪ ﻧﻤﻰ ﮔﻴﺮﻳﺪ؟ ﺩﺭ ﻣﻌﻨﻰ" َ َ ‪ُ ‬‬ ‫‪٢٣٨‬‬
‫ﺩﺭ ﻇﺎﻫﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺫﮐﺮ ﺷﺪﻩ ﻭ ﻟﻴﮑﻦ ﻧﺰﺩ ﺍﻳﻦ ﻓﺎﻧﻰ‪ ،‬ﻣﻘﺼﻮﺩ‬
‫ﺣﻖ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ‬
‫ﺍﺯ ﺁﻳﻪ ﻋﻠﻤﺎﻯ ﻋﺼﺮﺍﻧﺪ ﮐﻪ ﺍﻋﺮﺍﺽ ﺍﺯ ﺟﻤﺎﻝ ّ‬
‫ﻣﺘﻤﺴﮏ ﺷﺪﻩ ﺑﺮ‬
‫ّ‬ ‫ﻋﻠﻮﻡ ﺧﻮﺩ ﮐﻪ ﺍﺯ ﻧﻔﺲ ﻭ ﻫﻮﻯ ﻧﺎﺷﻰ ﮔﺸﺘﻪ‬
‫ﺍﻧﺘﻢ‬ ‫ﻧﺒﺎ‪ٌ ِ َ ‬‬
‫ﻋﻈﻴﻢ َ ُ ْ‬ ‫ﻫﻮ َ َ‬
‫ﻗﻞ ُ َ‬
‫ﻧﺒﺄ ﺍﻟﻬﻰ ﻭ ﺍﻣﺮ ﺍﻭ ﺍﺣﺘﺠﺎﺝ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ْ ُ " .‬‬
‫ﻋﻠﻴﻬﻢ‬
‫ﺗﺘﻠﻰ َ َ ْ ْ‬ ‫ﻣﻌﺮﺿﻮﻥ‪ ٣".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َﻭ ٕ َ‬
‫ﺍﺫﺍ ُ ْ‬
‫‪" :‬‬
‫ﻋﻨﻪ ُ ِ ُ َ‬
‫َُْ‬
‫ﻳﺼﺪﮐﻢ‬
‫ﻳﺮﻳﺪ َﺍ ْﻥ َ ُ ‪ْ ُ ‬‬
‫ﺭﺟﻞ ُ ُ‬
‫ﻫﺬﺍ ٕ ّﺍﻻ َ ُ ٌ‬
‫ﻗﺎﻟﻮﺍ ﻣﺎ َ َ‬ ‫ﺁﻳﺎﺗﻨﺎ َ ‪ٍ َ ‬‬
‫ﺑﻴﻨﺎﺕ َ ُ‬ ‫ُ‬
‫ﻣﻔﺘﺮﻯ‪٤".‬‬
‫ﺍﻓﮏ ُ ْ َ ً‬
‫ﻗﺎﻟﻮﺍ ﻣﺎ َﻫﺬﺍ ٕ ّﺍﻻ ٕ ٌ‬
‫ﺁﺑﺎﺅﮐﻢ ﻭ َ ُ‬
‫ﻳﻌﺒﺪ ُ ُ ْ‬
‫ﮐﺎﻥ َ ْ ُ ُ‬
‫ﻋﻤﺎ َ َ‬
‫َ ّ‬
‫ﺍﻟﺤﻖ ﻳﻘﻮﻝ ‪ :‬ﻭ ﭼﻮﻥ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ﺑﺮ ﺍﻳﺸﺎﻥ‪ ،‬ﻳﻌﻨﻰ ﺑﺮ ﺁﻥ ﮐﻔﺮﻩ ﻓﺠﺮﻩ‪ ،‬ﺁﻳﺎﺕ‬
‫ّ‬ ‫ﻭ‬
‫ﺣﻖ ﺑﻰ ﺧﺒﺮﺍﻥ‪ ،‬ﻧﻴﺴﺖ‬ ‫ِ‬
‫ﻣﺸﺮﮐﺎﻥ ﺍﺯ ّ‬ ‫ﺍﺣﺪﻳﻪ‪ ،‬ﮔﻮﻳﻨﺪ ﺁﻥ‬
‫ّ‬ ‫ﻗﺪﺳﻴﻪ‬
‫ّ‬
‫ﺍﻳﻦ ﺭﺳﻮﻝ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﮕﺮ ﻣﺮﺩﻯ ﮐﻪ ﻣﻰ ﺧﻮﺍﻫﺪ ﻣﻨﻊ ﮐﻨﺪ ﺷﻤﺎ ﺭﺍ‬
‫ﺍﺯ ﺁﻧﭽﻪ ﮐﻪ ﻣﻰ ﭘﺮﺳﺘﻴﺪﻧﺪ ﺁﻥ ﺭﺍ ﭘﺪﺭﻫﺎﻯ ﺷﻤﺎ ﻭ ﺩﻳﮕﺮ ﮔﻔﺘﻨﺪ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺹ‪ ،‬ﺁﻳﻪ ‪٦٨-٦ ٧‬‬ ‫‪١‬ﻭ‪ -٢‬ﺳﻮﺭﻩ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪ ‪٢٣‬‬
‫‪٤‬ﺳﻮﺭﻩ ﺳﺒﺄ‪ ،‬ﺁﻳﻪ ‪٤٣‬‬ ‫‪-‬‬
 ‫ﺹ ‪١٤٣‬‬
‫‪٢٣٩‬‬ ‫ﻧﻴﺴﺖ ﺍﻳﻦ ﻣﮕﺮ ﮐﺬﺑﻰ ﺍﻓﺘﺮﺍ ﮐﺮﺩﻩ ﺷﺪﻩ‪ .‬ﺑﺸﻨﻮﻳﺪ ﻧﺪﺍﻯ ﻗﺪﺱ‬
‫ﺍﻟﻬﻰ ﻭ ﻧﻮﺍﻯ ﺧﻮﺵ ﺻﻤﺪﺍﻧﻰ ﺭﺍ ﮐﻪ ﭼﮕﻮﻧﻪ ﺩﺭ ﺗﻠﻮﻳﺢ‪ ،‬ﺍﻧﺬﺍﺭ‬
‫ﻣﮑﺬﺑﻴﻦ ﺁﻳﺎﺕ ﺭﺍ ﻭ ﺑﻴﺰﺍﺭﻯ ﺟﺴﺘﻪ ﻣﻨﮑﺮﻳﻦ ﮐﻠﻤﺎﺕ‬
‫ّ‬ ‫ﻓﺮﻣﻮﺩﻩ‬
‫ﻗﺪﺳﻴﻪ ﺭﺍ‪ .‬ﻭ ُﺑﻌﺪ ﻧﺎﺱ ﺭﺍ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺍﺯ ﮐﻮﺛﺮ ﻗﺮﺏ ﻭ‬
‫ّ‬
‫ﺍﻋﺮﺍﺽ ﻭ ﺍﺳﺘﮑﺒﺎﺭ ﺁﻥ ﻣﺤﺮﻭﻣﺎﻥ ﺭﺍ ﺑﺮ ﺁﻥ ﺟﻤﺎﻝ ﻗﺪﺱ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ‬
‫ﺁﻥ ﺟﻮﻫﺮ ﻟﻄﻒ ﻭ ﮐﺮﻡ‪ ،‬ﻫﻴﺎﮐﻞ ﻋﺪﻡ ﺭﺍ ﺑﻪ ﻋﺮﺻﻪ ِﻗَﺪﻡ ﻫﺪﺍﻳﺖ‬
‫ﻗﺪﺳﻴﻪ ﻏﻨﺎ ﺩﻻﻟﺖ‬
‫ّ‬ ‫ﻣﻰ ﻓﺮﻣﻮﺩ ﻭ ﺁﻥ ﻓﻘﻴﺮﺍﻥ ﺣﻘﻴﻘﻰ ﺭﺍ ﺑﻪ ﺷﺮﻳﻌﻪ‬
‫ﻣﻰ ﻧﻤﻮﺩ ﻣﻊ ﺫﻟﮏ ﺑﻌﻀﻰ ﻣﻰ ﮔﻔﺘﻨﺪ ﺍﻳﻦ ﻣﺮﺩﻯ ﺍﺳﺖ ﺍﻓﺘﺮﺍ ﮐﻨﻨﺪﻩ ﺑﺮ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﺎﻟﻤﻴﺎﻥ ﻭ ﺑﻌﻀﻰ ﻣﻰ ﮔﻔﺘﻨﺪ ﺍﻳﻦ ﻣﻨﻊ ﮐﻨﻨﺪﻩ ﺍﺳﺖ ﻧﺎﺱ ﺭﺍ‬
‫ﺍﺯ ﺷﺮﻳﻌﻪ ﺩﻳﻦ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﺑﺮﺧﻰ ﻧﺴﺒﺖ ﺟﻨﻮﻥ ﻣﻰ ﺩﺍﺩﻧﺪ ﻭ ﺍﻣﺜﺎﻝ‬
‫‪٢٤٠‬‬ ‫ﺫﻟﮏ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﮐﻨﻴﺪ ﭼﻪ ﺳﺨﻦ ﻫﺎﻯ ﻟﻐﻮ ﮐﻪ ﺑﻪ‬
‫ﺁﻥ ﺟﻮﻫﺮ ﺑﻘﺎ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﭼﻪ ﻧﺴﺒﺖ ﻫﺎ ﻭ ﺧﻄﺎﻫﺎ ﮐﻪ ﺑﻪ ﺁﻥ ﻣﻨﺒﻊ ﻭ‬
‫ﻣﻌﺪﻥ ﻋﺼﻤﺖ ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻬﻰ ﻭ ﻟﻮﺡ ﻗﺪﺱ‬
‫ﻣﮑﺬﺑﻴﻦ ﻭ‬
‫ّ‬ ‫ﺻﻤﺪﺍﻧﻰ ﺩﺭ ﺟﻤﻴﻊ ﺍﻭﺭﺍﻕ ﻭ ﮐﻠﻤﺎﺕ‪ ،‬ﺍﻧﺬﺍﺭ ﻓﺮﻣﻮﺩﻩ‬
‫ﻣﻌﺮﺿﻴﻦ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﺭﺍ ﻭ ﺑﺸﺎﺭﺕ ﻓﺮﻣﻮﺩﻩ ﻣﻘﺒﻠﻴﻦ ﺁﻥ ﺭﺍ‪ ،‬ﺑﺎ‬
‫ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﻘﺪﺭ ﺍﻋﺘﺮﺍﺿﺎﺕ ﮐﻪ ﺑﺮ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﺍﺯ ﺳﻤﺎﻭﺍﺕ‬
‫ﺑﺪﻋﻴﻪ ﻧﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﭼﺸﻢ ﺍﻣﮑﺎﻥ ﭼﻨﻴﻦ ﻓﻀﻠﻰ‬
‫ّ‬ ‫ﻗﺪﺳﻴﻪ‬
‫ّ‬
‫ﻗﻮﻩ ﺳﻤﻊ ﺍﮐﻮﺍﻥ ﭼﻨﻴﻦ ﻋﻨﺎﻳﺘﻰ ﻧﺸﻨﻴﺪﻩ ﮐﻪ ﺁﻳﺎﺕ ﺑﻪ‬
‫ﻧﺪﻳﺪﻩ ﻭ ّ‬
‫ﻣﺜﺎﺑﻪ ﻏﻴﺚ ﻧﻴﺴﺎﻧﻰ ﺍﺯ ﻏﻤﺎﻡ ﺭﺣﻤﺖ ﺭﺣﻤﺎﻧﻰ ﺟﺎﺭﻯ ﻭ ﻧﺎﺯﻝ‬
‫ﺷﻮﺩ‪ .‬ﭼﻪ ﮐﻪ ﺍﻧﺒﻴﺎﻯ ﺍﻭﻟﻮﺍﻟﻌﺰﻡ ﮐﻪ ﻋﻈﻤﺖ ﻗﺪﺭ ﻭ ﺭﻓﻌﺖ‬
 ‫ﺹ ‪١٤٤‬‬
‫ﻣﻘﺎﻣﺸﺎﻥ ﭼﻮﻥ ﺷﻤﺲ ﻭﺍﺿﺢ ﻭ ﻻﺋﺢ ﺍﺳﺖ ﻣﻔﺘﺨﺮ ﺷﺪﻧﺪ ﻫﺮ‬
‫ﮐﺪﺍﻡ ﺑﻪ ﮐﺘﺎﺑﻰ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﻫﺴﺖ ﻭ ﻣﺸﺎﻫﺪﻩ ﺷﺪﻩ ﻭﺁﻳﺎﺕ ﺁﻥ‬
‫ﺍﺣﺼﺎ ﮔﺸﺘﻪ ﻭ ﺍﺯ ﺍﻳﻦ ﻏﻤﺎﻡ ﺭﺣﻤﺖ ﺭﺣﻤﺎﻧﻰ ﺍﻳﻦ ﻗﺪﺭ ﻧﺎﺯﻝ ﺷﺪﻩ‬
‫ﺍﻻﻥ ﺑﻪ‬
‫ﻣﺠﻠﺪ ٓ‬
‫ّ‬ ‫ﮐﻪ ﻫﻨﻮﺯ ﺍﺣﺪﻯ ﺍﺣﺼﺎ ﻧﻨﻤﻮﺩﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺑﻴﺴﺖ‬
‫ﺩﺳﺖ ﻣﻰ ﺁﻳﺪ ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ ﮐﻪ ﻫﻨﻮﺯ ﺑﻪ ﺩﺳﺖ ﻧﻴﺎﻣﺪﻩ ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ‬
‫ﻫﻢ ﮐﻪ ﺗﺎﺭﺍﺝ ﺷﺪﻩ ﻭ ﺑﻪ ﺩﺳﺖ ﻣﺸﺮﮐﻴﻦ ﺍﻓﺘﺎﺩﻩ ﻭ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ‬
‫ﺗﻔﮑﺮ ﻧﻤﻮﺩ ﻭ‬
‫ّ‬ ‫ﭼﻪ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﻯ ﺑﺮﺍﺩﺭ‪ ،‬ﺑﺎﻳﺪ ﭼﺸﻢ ﮔﺸﻮﺩ ﻭ‬ ‫‪٢٤١‬‬
‫ﺍﻟﻬﻴﻪ ﺷﺪ ﮐﻪ ﺷﺎﻳﺪ ﺍﺯ ﻣﻮﺍﻋﻆ ﻭﺍﺿﺤﻪ ﮐﺘﺎﺏ‬
‫ﻣﻠﺘﺠﻰ ﺑﻪ ﻣﻈﺎﻫﺮ ّ‬
‫ﻣﺘﻨﺒﻪ ﺷﻮﻳﻢ‪ ،‬ﺍﻋﺘﺮﺍﺽ‬
‫ﭘﻨﺪ ﮔﻴﺮﻳﻢ ﻭ ﺍﺯ ﻧﺼﺎﺋﺢ ﻣﺬﮐﻮﺭﻩ ﺩﺭ ﺍﻟﻮﺍﺡ ّ‬
‫ﺑﺮ ُﻣﻨﺰﻝ ﺁﻳﺎﺕ ﻧﮑﻨﻴﻢ‪ ،‬ﺍﻣﺮﺵ ﺭﺍ ﺑﻪ ﺟﺎﻥ ﺗﺴﻠﻴﻢ ﮐﻨﻴﻢ ﻭ ﺣﮑﻤﺶ‬
‫ﺭﺍ ﺑﻪ ﺗﻤﺎﻡ ﺟﺎﻥ ﻭ ﺭﻭﺍﻥ ﻗﺒﻮﻝ ﻧﻤﺎﺋﻴﻢ ﻭ ﻣﺬﻋﻦ ﺷﻮﻳﻢ ﮐﻪ ﺷﺎﻳﺪ ﺩﺭ‬
‫ﺍﻧﻪ‬
‫ﻓﻀﺎﻯ ﺭﺣﻤﺖ ﻭﺍﺭﺩ ﺷﻮﻳﻢ ﻭ ﺩﺭ ﺷﺎﻃﻰ ﻓﻀﻞ ﻣﺴﮑﻦ ﻳﺎﺑﻴﻢ‪َ .‬ﻭ ٕ ّ ُ‬
‫ﺭﺣﻴﻢ ‪.‬‬
‫ﻟﻐﻔﻮﺭ َ ٌ‬ ‫‪ِ ِ ِ ٢٤٢‬‬
‫ﺑﻌﺒﺎﺩﻩ َ َ ُ ٌ‬
‫‪:‬‬
‫ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‬
‫ﺁﻣﻨﺎ ِﺑﺎ‪َ ِ‬ﻭ َﻣﺎ‬
‫ﺍﻥ َ ‪‬‬
‫ﻣﻨﺎ ٕ ّﺍﻻ َ ْ‬ ‫ﺍﻟﮑﺘﺎﺏ َﻫﻞ َ ْ ِ ُ َ‬
‫ﺗﻨﻘﻤﻮﻥ ‪‬‬ ‫ﺍﻫﻞ ِ ِ‬
‫ﻗﻞ ﻳﺎ َ ْ َ‬
‫"‬
‫ُ ْ‬
‫ﺍﮐﺜﺮﮐﻢ َ ِ ُ َ‬
‫ﻓﺎﺳﻘﻮﻥ‪١ ".‬‬ ‫ﻣﻦ َﻗﺒْ ُﻞ ﻭ َ ‪‬‬
‫ﺍﻥ َ ْ َ َ ُ ْ‬ ‫ﺍﻧﺰﻝ ِ ْ‬
‫ﺍﻟﻴﻨﺎ ﻭ َﻣﺎ ُ ْ ِ َ‬
‫ﺍﻧﺰﻝ ٕ َ ْ َ‬
‫ُ ِْ َ‬
‫ﺣﺠﻴﺖ ﺁﻳﺎﺕ‬
‫ﭼﻘﺪﺭ ﻭﺍﺿﺢ ﺍﺳﺖ ﻣﻘﺼﻮﺩ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻭ ﭼﻪ ﻣﺒﺮﻫﻦ ﺍﺳﺖ ّ ّ‬
‫ﺍﺫﻳﺖ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﻧﺴﺒﺖ ﮐﻔﺮ‬
‫ﮐﻔﺎﺭ ﺑﻪ ﺍﺳﻼﻡ ّ‬
‫ﻣﻨﺰﻟﻪ‪ .‬ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﻭﻗﺘﻰ ﻧﺎﺯﻝ ﺷﺪ ﮐﻪ ّ‬
‫ﻣﻰ ﺩﺍﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﻧﺴﺒﺖ ﻣﻰ ﺩﺍﺩﻧﺪ ﺑﻪ ﺍﺻﺤﺎﺏ ﺁﻥ ﺣﻀﺮﺕ ﮐﻪ‬
‫ﮐﺬﺍﺏ ﻣﺆﻣﻦ ﻭ ﻣﻮﻗﻦ‬
‫ﺑﻪ ﺧﺪﺍ ﮐﺎﻓﺮ ﺷﺪﻩ ﺍﻳﺪ ﻭ ﺑﻪ ﺳﺎﺣﺮﻯ ّ‬
‫‪ -١‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ‪ ،‬ﺁﻳﻪ ‪٥٩‬‬
 ‫ﺹ ‪١٤٥‬‬
‫ﻗﻮﺕ‬
‫ﮔﺸﺘﻪ ﺍﻳﺪ‪ .‬ﻭ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﮐﻪ ﻫﻨﻮﺯ ﺍﻣﺮ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ّ‬
‫ﻧﺪﺍﺷﺖ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﻭ ﻣﮑﺎﻥ ﮐﻪ ﺩﻭﺳﺘﺎﻥ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﻣﻼﻗﺎﺕ‬
‫ﺳﺐ ﺑﺮ ﺁﻥ ﻣﻘﺒﻠﻴﻦ ٕﺍﻟﻰ‬
‫ّ‬ ‫ﺍﺫﻳﺖ ﻭ ﺯﺟﺮ ﻭ ﺭﺟﻢ ﻭ‬
‫ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻧﻬﺎﻳﺖ ّ‬
‫ﺍ‪ ‬ﻣﻌﻤﻮﻝ ﻣﻰ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻭﻗﺖ ﺍﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﺍﺯ ﺳﻤﺎء‬
‫ﺍﺣﺪﻳﻪ ﻧﺎﺯﻝ ﺷﺪ ﺑﻪ ﺑﺮﻫﺎﻧﻰ ﻭﺍﺿﺢ ﻭ ﺩﻟﻴﻠﻰ ﻻﺋﺢ‪ .‬ﻭ ﺗﻌﻠﻴﻢ ﻓﺮﻣﻮﺩ‬
‫ّ‬
‫ﺍﺻﺤﺎﺏ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﮐﻪ ﺑﮕﻮﺋﻴﺪ ﺑﻪ ﮐﺎﻓﺮﺍﻥ ﻭ ﻣﺸﺮﮐﺎﻥ ﮐﻪ ﺁﻳﺎ‬
‫ﺍﺫﻳﺖ ﻣﻰ ﮐﻨﻴﺪ ﻣﺎ ﺭﺍ ﻭ ﺳﺘﻢ ﻣﻰ ﻧﻤﺎﺋﻴﺪ ﻭ ﻋﻤﻠﻰ ﺍﺯ ﻣﺎ ﺻﺎﺩﺭ ﻧﺸﺪ‬
‫ّ‬
‫ﻣﮕﺮ ﺁﻧﮑﻪ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻳﻢ ﺑﻪ ﺧﺪﺍ ﻭ ﺑﻪ ﺁﻳﺎﺗﻰ ﮐﻪ ﻧﺎﺯﻝ ﺷﺪ ﺑﺮ ﻣﺎ ﺍﺯ‬
‫ﻣﺤﻤﺪ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺁﻳﺎﺗﻰ ﮐﻪ ﻧﺎﺯﻝ ﺷﺪ ﺑﺮ ﺍﻧﺒﻴﺎﻯ ﺍﻭ ﺍﺯ ﻗﺒﻞ‬
‫ّ‬ ‫ﻟﺴﺎﻥ‬
‫ﮐﻪ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﺗﻘﺼﻴﺮﻯ ﻧﺪﺍﺭﻳﻢ ﻣﮕﺮ ﺁﻧﮑﻪ ﺁﻳﺎﺕ ﺟﺪﻳﺪﻩ‬
‫ﻣﺤﻤﺪ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﺁﻳﺎﺕ ﻗﺪﻳﻤﻪ ﮐﻪ ﺑﺮ‬
‫ّ‬ ‫ﺍﻟﻬﻴﻪ ﺭﺍ ﮐﻪ ﺑﺮ‬
‫ﺑﺪﻳﻌﻪ ّ‬
‫ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﻧﺎﺯﻝ ﺷﺪ ﺟﻤﻴﻊ ﺭﺍ ﻣﻦ ﻋﻨﺪﺍ‪ ‬ﺩﺍﻧﺴﺘﻴﻢ ﻭ ﺗﺼﺪﻳﻖ ﻭ‬
‫ﺍﺣﺪﻳﻪ ﺗﻌﻠﻴﻢ‬
‫ّ‬ ‫ﺍﺫﻋﺎﻥ ﻧﻤﻮﺩﻳﻢ‪ .‬ﻭ ﺍﻳﻦ ﺩﻟﻴﻠﻰ ﺍﺳﺖ ﮐﻪ ﺳﻠﻄﺎﻥ‬
‫‪٢٤٣‬‬ ‫ﻓﺮﻣﻮﺩﻩ ﻋﺒﺎﺩ ﺧﻮﺩ ﺭﺍ‪ .‬ﻣﻊ ﺫﻟﮏ ﺁﻳﺎ ﺟﺎﺋﺰ ﺍﺳﺖ ﺍﻳﻦ ﺁﻳﺎﺕ ﺑﺪﻳﻌﻪ‬
‫ﮐﻪ ﺍﺣﺎﻃﻪ ﻓﺮﻣﻮﺩ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺭﺍ‪ ،‬ﺍﺯ ﺁﻥ ﻣﻌﺮﺽ ﺷﻮﻧﺪ ﻭ ﺧﻮﺩ‬
‫ﺭﺍ ﺍﺯ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﺩﺍﻧﻨﺪ؟ ﻭ ﻳﺎ ﺁﻧﮑﻪ ﻣﺆﻣﻦ ﺷﻮﻧﺪ ُﻣﻨﺰﻝ ﺁﻳﺎﺕ ﺭﺍ؟ ﺑﻪ‬
‫ﻣﻘﺮﻳﻦ ﺭﺍ ﺍﺯ ﺍﻫﻞ ﺍﻳﻤﺎﻥ ﻣﺤﺴﻮﺏ‬
‫ﺍﻳﻦ ﺍﺳﺘﺪﻻﻝ ﮐﻪ ﺧﻮﺩ ﻓﺮﻣﻮﺩﻩ ّ‬
‫ﺍﺣﺪﻳﻪ ﺭﺍ ﺍﺯ‬
‫ّ‬ ‫ﻣﻘﺮﻳﻦ ﺁﻳﺎﺕ‬
‫ﺛﻢ ﺣﺎﺷﺎ ﮐﻪ ﻣﻘﺒﻠﻴﻦ ﻭ ّ‬
‫ﻧﻔﺮﻣﺎﻳﺪ؟ ﺣﺎﺷﺎ ّ‬
‫ﺣﺠﺖ ﻣﺜﺒﺘﻪ ﺭﺍ ﺗﻬﺪﻳﺪ ﻓﺮﻣﺎﻳﺪ‪.‬‬
‫ﻣﺘﻤﺴﮑﻴﻦ ﺑﻪ ّ‬
‫ّ‬ ‫ﺍﺑﻮﺍﺏ ﺭﺣﻤﺖ ﺧﻮﺩ ﺑﺮﺍﻧﺪ ﻭ‬
‫ﺍﻻﻣﺮ ِ ِ ِ ِ‬
‫ﺑﮑﻠﻤﺎﺗﻪ َﻭ‬ ‫ﻣﺤﻘﻖ َ ِ‬ ‫ﺍﻟﺤﻖ ِ ِ ِ‬
‫ﺑﺂﻳﺎﺗﻪ َﻭ ُ َ ‪ُ ‬‬ ‫ﻣﺜﺒﺖ ْ ‪‬‬
‫ﺍﻧﻪ ُ ْ ِ ُ‬
‫ٕﺍﺫ ٕ ‪ُ ‬‬
 ‫ﺹ ‪١٤٦‬‬
‫ﺍﻟﻘﺪﻳﺮ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪":‬‬ ‫ﺍﻟﻤﻘﺘﺪﺭ ُ َ ِ ُ‬
‫ﺍﻟﻤﻬﻴﻤﻦ َ ُ‬ ‫ﻟﻬﻮ ُ َ ِ ُ‬
‫ﺍﻧﻪ َ ُ َ‬
‫ٕ‪ُ‬‬ ‫‪٢٤٤‬‬

‫ﻓﻠﻤﺴﻮﻩ ِ َ ْ ِ ِ ْ‬
‫ﺑﺎﻳﺪﻳﻬﻢ‬ ‫ﻋﻠﻴﮏ ِﮐﺘﺎﺑﴼ ِﻓﻰ ِ ْ َ ٍ‬
‫ﻗﺮﻃﺎﺱ َ َ َ ُ ُ‬ ‫ﻧﺰﻟﻨﺎ َ َ ْ َ‬
‫ﻟﻮ َ ‪َ ْ ‬‬
‫َﻭ َ ْ‬
‫ﻣﺒﻴﻦ‪ ١ " .‬ﻭ ﺍﮐﺜﺮﻯ ﺁﻳﺎﺕ‬ ‫ﺍﻥ َﻫﺬﺍ ِ ّﺍﻻ ِ ٌ‬
‫ﺳﺤﺮ ُ ٌ‬ ‫ﮐﻔﺮﻭﺍ ٕ ْ‬ ‫ﻟﻘﺎﻝ ‪َ ِ ‬‬
‫ﺍﻟﺬﻳﻦ َ َ ُ‬ ‫ََ َ‬
‫ﻣﺪﻝ ﻭ ﻣﺸﻌﺮ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﻨﺪﻩ ﺍﺧﺘﺼﺎﺭ ﻧﻤﻮﺩﻡ ﺑﻪ ﺍﻳﻦ‬
‫ّ‬ ‫ﻓﺮﻗﺎﻧﻴﻪ‬
‫ّ‬
‫ﺁﻳﺎﺕ ﻣﺬﮐﻮﺭﻩ‪ .‬ﻭ ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺎﺏ ﺟﺰ‬
‫ﺣﺠﺖ ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ ﺑﺮﺍﻯ ﻣﻌﺮﻓﺖ ﻣﻈﺎﻫﺮ ﺟﻤﺎﻝ‬
‫ﺁﻳﺎﺕ ﺭﺍ ﮐﻪ ّ‬
‫ﻣﺘﻤﺴﮏ ﺷﻮﻧﺪ ﻭ ﺍﻋﺘﺮﺍﺽ‬
‫ّ‬ ‫ﺧﻮﺩ‪ ،‬ﺩﻳﮕﺮ ﺍﻣﺮﻯ ﺫﮐﺮ ﺷﺪﻩ ﺗﺎ ﺑﻪ ﺁﻥ‬
‫ﻧﻤﺎﻳﻨﺪ؟ ﺑﻠﮑﻪ ﺩﺭ ﻫﻤﻪ ﻣﻮﺍﺭﺩ ﺑﺮ ﻣﻨﮑﺮﻳﻦ ﺁﻳﺎﺕ ﻭ ﺍﺳﺘﻬﺰﺍء ﮐﻨﻨﺪﻩ‬
‫ﺁﻥ ﻭﻋﺪﻩ ﻧﺎﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﻣﻌﻠﻮﻡ ﺷﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﮐﺴﻰ‬
‫‪ ٢٤٥‬ﺑﻴﺎﻳﺪ ﺑﻪ ﮐﺮﻭﺭﻫﺎ ﺍﺯ ﺁﻳﺎﺕ ﻭ ﺧﻄﺐ ﻭ ﺻﺤﺎﺋﻒ ﻭ ﻣﻨﺎﺟﺎﺕ ﺑﻰ‬
‫ﺁﻧﮑﻪ ﺑﻪ ﺗﻌﻠﻴﻢ ﺍﺧﺬ ﻧﻤﻮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺁﻳﺎ ﺑﻪ ﭼﻪ ﺩﻟﻴﻞ ﻣﻰ ﺗﻮﺍﻥ ﺍﻋﺘﺮﺍﺽ‬
‫ﻧﻤﻮﺩ ﻭ ﺍﺯ ﺍﻳﻦ ﻓﻴﺾ ﺍﮐﺒﺮ ﻣﺤﺮﻭﻡ ﺷﺪ؟ ﻭ ﺟﻮﺍﺏ ﭼﻪ ﺧﻮﺍﻫﻨﺪ‬
‫ﻣﺘﻤﺴﮏ‬
‫ّ‬ ‫ﮔﻔﺖ ﺑﻌﺪ ﺍﺯ ﻋﺮﻭﺝ ﺭﻭﺡ ﺍﺯ ﺟﺴﺪ ﻇﻠﻤﺎﻧﻰ؟ ﺁﻳﺎ‬
‫ﺗﻤﺴﮏ ﺟﺴﺘﻴﻢ ﻭ ﭼﻮﻥ ﻣﻌﻨﻰ ﺁﻥ ﺭﺍ‬
‫ّ‬ ‫ﻣﻰ ﺷﻮﻧﺪ ﮐﻪ ﺑﻪ ﻓﻼﻥ ﺣﺪﻳﺚ‬
‫ﺑﻪ ﻇﺎﻫﺮ ﻧﻴﺎﻓﺘﻴﻢ ﻟﻬﺬﺍ ﺑﺮ ﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻋﺘﺮﺍﺽ ﻧﻤﻮﺩﻳﻢ ﻭ ﺍﺯ ﺷﺮﺍﺋﻊ‬
‫ﻋﻠﺖ ﺍﻳﻨﮑﻪ ﺑﻌﻀﻰ‬
‫ﺣﻖ ﺩﻭﺭ ﮔﺸﺘﻴﻢ؟ ﺁﻳﺎ ﻧﺸﻨﻴﺪﻩ ﺍﻳﺪ ﮐﻪ ﺍﺯ ﺟﻤﻠﻪ ّ‬
‫ّ‬
‫ﺍﺯ ﺍﻧﺒﻴﺎء ﺍﻭﻟﻮ ﺍﻟﻌﺰﻡ ﺑﻮﺩﻧﺪ ﻧﺰﻭﻝ ﮐﺘﺎﺏ ﺑﻮﺩ ﺑﺮ ﺁﻧﻬﺎ؟ ﻭ ﺍﻳﻦ‬
‫ﻣﺴﻠﻢ ﺍﺳﺖ‪ ،‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﺟﺎﺋﺰ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺻﺎﺣﺐ‬
‫ّ‬
‫ﻣﺠﻠﺪﺍﺕ ﺍﺯ ﺍﻭ ﻇﺎﻫﺮ ﺷﺪﻩ ﺑﻪ ﺣﺮﻑ ﻫﺎﻯ ﻓﻼﻥ‬
‫ّ‬ ‫ﮐﺘﺐ ﮐﻪ ﭼﻨﺪﻳﻦ‬
‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪٧‬‬
 ‫ﺹ ‪١٤٧‬‬
‫ﺍﺯ ﺭﻭﻯ ﺟﻬﻞ ﺑﻌﻀﻰ ﮐﻠﻤﺎﺕ ﺑﺮﺍﻯ ﺍﻟﻘﺎﻯ ﺷﺒﻬﻪ ﺩﺭ ﻗﻠﻮﺏ‬
‫ﺟﻤﻊ ﻧﻤﻮﺩﻩ ﻭ ﺷﻴﻄﺎﻥ ﻋﺼﺮ ﺷﺪﻩ ﺑﺮﺍﻯ ﺍﻏﻔﺎﻝ ﻋﺒﺎﺩ ﻭ ﺍﺿﻼﻝ ﻣﻦ‬
‫ﻓﻰ ﺍﻟﺒﻼﺩ‪ ،‬ﭘﻴﺮﻭﻯ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﻓﻴﺾ ﺍﻟﻬﻰ ﺑﻰ ﺑﻬﺮﻩ‬
‫ﻧﻔﺲ ﻗﺪﺳﻰ‬
‫ﮔﺮﺩﻧﺪ؟ ﻭ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﮔﺬﺷﺘﻪ‪ ،‬ﺁﻳﺎ ﺍﺯ ﺍﻳﻦ َ َ‬
‫ﻧﻔﺲ ﺭﺣﻤﺎﻧﻰ ﺍﺣﺘﺮﺍﺯ ﺟﻮﻳﻨﺪ ﻭ ﺍﺩﺑﺎﺭ ﻧﻤﺎﻳﻨﺪ ﻧﻤﻰ ﺩﺍﻧﻢ ﺑﻪ ﮐﻪ‬
‫ﻭ َْ‬
‫ﻭﺟﻬﺔ‬ ‫ﺗﻤﺴﮏ ﺟﻮﻳﻨﺪ ﻭ ﺑﻪ ﮐﺪﺍﻡ ﻭﺟﻪ ﺍﻗﺒﺎﻝ ﮐﻨﻨﺪ؟ ﺑﻠﻰ‪َ " ،‬ﻭ ِ ُ ‪‬‬
‫ﻟﮑﻞ ِ ْ َ ٌ‬ ‫ّ‬
‫ﻫﺬﻳﻦ ِ ْ َ َ ِ‬
‫ﺍﻟﻤﻨﻬﺠﻴﻦ‪،‬‬ ‫ﺍﻟﺴﺒﻴﻠﻴﻦ ﻓﻰ َ ِ‬
‫ﻫﺪﻳﻨﺎﮎ ‪ِ َ ‬‬
‫َ‬ ‫ﻓﻘﺪ َ َ‬
‫ﻣﻮﻟﻴﻬﺎ‪َ َ ١".‬‬
‫ﻫﻮ ُ َ ّ‬
‫ُ َ‬
‫ﺍﻟﺤﻖ‬
‫‪‬‬ ‫ﺑﻌﺪ‬
‫ﺍﻟﺤﻖ ﻭ ﻣﺎ َ َ‬
‫ﻗﻮﻝ َ ‪‬‬ ‫ﻟﻨﻔﺴ َ‬
‫ﮏ‪َ .‬ﻭﻫﺬﺍ َ ُ‬ ‫ﺗﺨﺘﺎﺭ ِ َ ْ ِ‬
‫ُ‬ ‫ﺍﻣﺶ َﻋﻠﻰ ﻣﺎ َ‬
‫ِ‬ ‫ﺛﻢ‬
‫ُ ‪‬‬
‫ﺍﺩﻟﻪ ﺑﺮ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﺍﻣﺮ ﺁﻧﮑﻪ ﺩﺭ ﻫﺮ ﻋﻬﺪ ﻭ ‪٢٤٦‬‬
‫ﺍﻟﻀﻼﻝ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ّ‬
‫ٕ ّﺍﻻ ‪ُ ‬‬
‫ﺑﺸﺮﻳﻪ ﻇﺎﻫﺮ ﻣﻰ ﺷﺪ ﺑﻌﻀﻰ ﺍﺯ‬
‫ّ‬ ‫ﻫﻮﻳﻪ ﺩﺭ ﻫﻴﮑﻞ‬
‫ﻋﺼﺮ ﮐﻪ ﻏﻴﺐ ّ‬
‫ﻣﺮﺩﻣﻰ ﮐﻪ ﻣﻌﺮﻭﻑ ﻧﺒﻮﺩﻧﺪ ﻭ ﻋﻼﻗﻪ ﺑﻪ ﺩﻧﻴﺎ ﻭ ﺟﻬﺘﻰ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‬
‫ﻧﺒﻮﺕ ﻣﺴﺘﻀﻰء ﻭ ﺑﻪ ﺍﻧﻮﺍﺭ ﻗﻤﺮ ﻫﺪﺍﻳﺖ ﻣﻬﺘﺪﻯ‬
‫ﺑﻪ ﺿﻴﺎء ﺷﻤﺲ ّ‬
‫ﻣﻰ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻟﻘﺎءﺍ‪ ‬ﻓﺎﺋﺰ ﻣﻰ ﮔﺸﺘﻨﺪ‪ .‬ﻟﻬﺬﺍ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ‬
‫ﻋﻠﻤﺎﻯ ﻋﺼﺮ ﻭ ﺍﻏﻨﻴﺎﻯ ﻋﻬﺪ ﺍﺳﺘﻬﺰﺍء ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﻟﺴﺎﻥ‬
‫ﻣﻦ َ ِ ِ‬
‫ﻗﻮﻣﻪ َﻣﺎ‬ ‫ﮐﻔﺮﻭﺍ ِ ْ‬ ‫ﺁﻥ ﮔﻤﺮﺍﻫﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ َ َ‬
‫ﻓﻘﺎﻝ ﺍﻟْ َﻤﻼ ‪َ  ‬‬
‫ﺍﻟﺬﻳﻦ َ َ‬
‫‪" :‬‬

‫ﻫﻢ‬
‫ﺍﻟﺬﻳﻦ ُ ْ‬
‫ﺍﺗﺒﻌﮏ ٕ ّﺍﻻ ‪َ ‬‬
‫ﻧﺮﺍﮎ ‪َ َ ‬‬ ‫ﺑﺸﺮﴽ ِ ْ َ‬
‫ﻣﺜﻠﻨﺎ ﻭ ﻣﺎ َ َ‬ ‫ﻧﺮﺍﮎ ٕ ّﺍﻻ َ َ‬
‫َ َ‬
‫ﻓﻀﻞ ﺑﻞ‬ ‫ﻋﻠﻴﻨﺎ ِ ْ‬
‫ﻣﻦ َ ْ ٍ‬ ‫ﻟﮑﻢ َ َ ْ َ‬
‫ﺍﻟﺮﺃﻱ ﻭ ﻣﺎ َ َﻧﺮﻯ َ ُ ْ‬
‫ﺑﺎﺩﻱ ّ ِ‬‫ِ‬ ‫َ ِ ُ‬
‫ﺍﺭﺍﺫﻟﻨﺎ َ َ‬
‫ﻗﺪﺳﻴﻪ ﻣﻰ ﮔﻔﺘﻨﺪ ﮐﻪ‬
‫ّ‬ ‫ﻧﻈﻨﮑﻢ َ ِ ِ َ‬
‫ﮐﺎﺫﺑﻴﻦ‪ ٢ ".‬ﺍﻋﺘﺮﺍﺽ ﻣﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﻣﻈﺎﻫﺮ‬ ‫َُ ‪ْ ُ ‬‬
‫ﻣﺘﺎﺑﻌﺖ ﺷﻤﺎ ﻧﮑﺮﺩﻩ ﻣﮕﺮ ﺍﺭﺍﺫﻝ ﻣﺎ ﮐﻪ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻪ ﺷﺄﻥ ﺁﻧﻬﺎ ﻧﻴﺴﺖ ﻭ‬
‫‪ - ٢‬ﺳﻮﺭﻩ ﻫﻮﺩ‪ ،‬ﺁﻳﻪ ‪٢٧‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪١٤٨‬‬
 ‫ﺹ ‪١٤٨‬‬
‫ﻣﻘﺼﻮﺩﺷﺎﻥ ﺍﻳﻦ ﺑﻮﺩﻩ ﮐﻪ ﻋﻠﻤﺎء ﻭ ﺍﻏﻨﻴﺎء ﻭ ﻣﻌﺎﺭﻑ ﻗﻮﻡ ﺑﻪ ﺷﻤﺎ‬
‫ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﺩﻟﻴﻞ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‪ ،‬ﺍﺳﺘﺪﻻﻝ ﺑﺮ ﺑﻄﻼﻥ‬
‫ﺍﻣﺎ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻇﻬﺮ ﻭ ﺳﻠﻄﻨﺖ‬
‫ﺍﻟﺤﻖ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ّ‬
‫ّ‬ ‫ﻣﻦ ﻟﻪ‬ ‫‪٢٤٧‬‬
‫ﻋﻈﻤﻰ ﺟﻤﻌﻰ ﺍﺯ ﻋﻠﻤﺎﻯ ﺭﺍﺷﺪﻳﻦ ﻭ ﻓﻀﻼﻯ ﮐﺎﻣﻠﻴﻦ ﻭ ﻓﻘﻬﺎﻯ‬
‫ﺑﺎﻟﻐﻴﻦ ﺍﺯ ﮐﺄﺱ ﻗﺮﺏ ﻭ ﻭﺻﺎﻝ ﻣﺮﺯﻭﻕ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﻋﻨﺎﻳﺖ ﻋﻈﻤﻰ‬
‫ﻓﺎﺋﺰ ﮔﺸﺘﻨﺪ ﻭ ﺍﺯ ﮐﻮﻥ ﻭ ﺍﻣﮑﺎﻥ ﺩﺭ ﺳﺒﻴﻞ ﺟﺎﻧﺎﻥ ﮔﺬﺷﺘﻨﺪ‪.‬‬
‫ﺑﻌﻀﻰ ﺍﺯ ﺍﺳﺎﻣﻰ ﺁﻧﻬﺎ ﺫﮐﺮ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺷﺎﻳﺪ ﺳﺒﺐ ﺍﺳﺘﻘﺎﻣﺖ‬
‫ﻣﻄﻤﺌﻨﻪ ﺷﻮﺩ‪ .‬ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺟﻨﺎﺏ‬
‫ّ‬ ‫ﺍﻧﻔﺲ ﻣﻀﻄﺮﺑﻪ ﻭ ﻧﻔﻮﺱ ﻏﻴﺮ‬ ‫‪٢٤٨‬‬
‫ﻻﻩ َﻣﺎ‬
‫ﻣﺤﻞ ﺍﺷﺮﺍﻕ ﺷﻤﺲ ﻇﻬﻮﺭ ﺷﺪﻧﺪ‪َ .‬ﻟﻮ ُ‬
‫ّ‬ ‫ﻣﻼ ﺣﺴﻴﻦ ﺍﺳﺖ ﮐﻪ‬
‫ّ‬
‫ﮐﺮﺳﻲ‬‫ﺍﺳﺘﻘﺮ ﻋﻠﻰ ِ‬ ‫ِ ‪ِ ِ‬‬
‫ﺭﺣﻤﺎﻧﻴﺘﻪ ﻭ ﻣﺎ َ َ ‪‬‬ ‫ﻋﺮﺵ َ‬
‫ﺍﺳﺘﻮﻯ ﺍ‪َ ُ‬ﻋﻠﻰ َ ِ‬
‫ُ ‪‬‬ ‫ََ‬
‫ﺳﻴﺪ ﻳﺤﻴﻰ ﮐﻪ ﻭﺣﻴﺪ ﻋﺼﺮ ﻭ ﻓﺮﻳﺪ ﺯﻣﺎﻥ‬ ‫َ َ ِ ‪ِ ِ‬‬
‫ﺻﻤﺪﺍﻧﻴﺘﻪ‪ .‬ﻭ ﺟﻨﺎﺏ ﺁﻗﺎ ّ‬
‫ﻣﻼ‬
‫ﻣﻼ ﻋﻠﻰ ﺑﺴﻄﺎﻣﻰ ﻭ ّ‬
‫ﻣﺤﻤﺪ ﻋﻠﻰ ﺯﻧﺠﺎﻧﻰ ﻭ ّ‬
‫ّ‬ ‫ﻣﻼ‬
‫ﺧﻮﺩ ﺑﻮﺩﻧﺪ ﻭ ّ‬
‫ﻣﻼ ﻳﻮﺳﻒ‬
‫ﻣﻼ ﻧﻌﻤﺔ ﺍ‪ ‬ﻣﺎﺯﻧﺪﺭﺍﻧﻰ ﻭ ّ‬
‫ﺳﻌﻴﺪ ﺑﺎﺭﻓﺮﻭﺷﻰ ﻭ ّ‬
‫ﻣﻼ‬
‫ﺳﻴﺪ ﺣﺴﻴﻦ ﺗﺮﺷﻴﺰﻯ ﻭ ّ‬
‫ﻣﻼ ﻣﻬﺪﻯ ﺧﻮﺋﻰ ﻭ ﺁﻗﺎ ّ‬
‫ﺍﺭﺩﺑﻴﻠﻰ ﻭ ّ‬
‫ﻣﻼ ﻋﺒﺪ ﺍﻟﺨﺎﻟﻖ ﻳﺰﺩﻯ ﻭ‬
‫ﻣﻼ ﺑﺎﻗﺮ ﻭ ّ‬
‫ﻣﻬﺪﻯ ﮐﻨﺪﻯ ﻭ ﺑﺮﺍﺩﺭ ﺍﻭ ّ‬
‫ﻣﻼ ﻋﻠﻰ ﺑﺮﻗﺎﻧﻰ ﻭ ﺍﻣﺜﺎﻝ ﺁﻧﻬﺎ ﮐﻪ ﻗﺮﻳﺐ ﭼﻬﺎﺭﺻﺪ ﻧﻔﺮ ﺑﻮﺩﻧﺪ ﮐﻪ‬
‫ّ‬
‫ﺍﺳﺎﻣﻰ ﺟﻤﻴﻊ ﺩﺭ ﻟﻮﺡ ﻣﺤﻔﻮﻅ ﺍﻟﻬﻰ ﺛﺒﺖ ﺷﺪﻩ‪ .‬ﻫﻤﻪ ﺍﻳﻨﻬﺎ‬ ‫‪٢٤٩‬‬
‫ﻣﻘﺮ ﻭ ﻣﺬﻋﻦ ﮔﺸﺘﻨﺪ ﺑﺮﺍﻯ ﺁﻥ ﺷﻤﺲ ﻇﻬﻮﺭ ﺑﻪ ﻗﺴﻤﻰ‬
‫ﻣﻬﺘﺪﻯ ﻭ ّ‬
‫ﮐﻪ ﺍﮐﺜﺮﻯ ﺍﺯ ﻣﺎﻝ ﻭ ﻋﻴﺎﻝ ﮔﺬﺷﺘﻨﺪ ﻭ ﺑﻪ ﺭﺿﺎﻯ ﺫﻯ ﺍﻟﺠﻼﻝ‬
‫ﭘﻴﻮﺳﺘﻨﺪ‪ .‬ﻭ ﺍﺯ ﺳﺮ ﺟﺎﻥ ﺑﺮﺍﻯ ﺟﺎﻧﺎﻥ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ ﺍﻧﻔﺎﻕ ﻧﻤﻮﺩﻧﺪ‬
 ‫ﺹ ‪١٤٩‬‬
‫ﺑﻪ ﺟﻤﻴﻊ ﺁﻧﭽﻪ ﻣﺮﺯﻭﻕ ﮔﺸﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺳﻴﻨﻪ ﻫﺎﺷﺎﻥ‬
‫ﻣﺤﻞ ﺗﻴﺮﻫﺎﻯ ﻣﺨﺎﻟﻔﻴﻦ ﮔﺸﺖ ﻭ ﺳﺮﻫﺎﺷﺎﻥ ﺯﻳﻨﺖ ﺳﻨﺎﻥ ﻣﺸﺮﮐﻴﻦ‪.‬‬
‫ّ‬
‫ﻣﺠﺮﺩﻩ ﺁﺷﺎﻣﻴﺪ‬
‫ّ‬ ‫ﭼﻨﺎﻧﭽﻪ ﺍﺭﺿﻰ ﻧﻤﺎﻧﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺍﺯ ﺩﻡ ﺍﻳﻦ ﺍﺭﻭﺍﺡ‬
‫ﻭ ﺳﻴﻔﻰ ﻧﻤﺎﻧﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﺑﻪ ﮔﺮﺩﻥ ﻫﺎﺷﺎﻥ ﻣﻤﺴﻮﺡ ﮔﺸﺖ‪ .‬ﻭ ﺩﻟﻴﻞ‬
‫ﻗﺪﺳﻴﻪ‬
‫ّ‬ ‫ﺑﺮ ﺻﺪﻕ ﻗﻮﻟﺸﺎﻥ ﻓﻌﻠﺸﺎﻥ ﺑﺲ‪ .‬ﺁﻳﺎ ﺷﻬﺎﺩﺕ ﺍﻳﻦ ﻧﻔﻮﺱ‬
‫ﮐﻪ ﺑﻪ ﺍﻳﻦ ﻃﺮﻳﻖ ﺟﺎﻥ ﺩﺭ ﺭﺍﻩ ﺩﻭﺳﺖ ﺩﺍﺩﻧﺪ ﮐﻪ ﻫﻤﻪ ﻋﺎﻟﻢ ﺍﺯ‬
‫ﻣﺘﺤﻴﺮ ﮔﺸﺘﻨﺪ ﮐﻔﺎﻳﺖ ﻧﻤﻰ ﮐﻨﺪ ﺑﺮﺍﻯ ﺍﻳﻦ‬
‫ّ‬ ‫ﺍﻳﺜﺎﺭ ﺩﻝ ﻭ ﺟﺎﻧﺸﺎﻥ‬
‫ﻋﺒﺎﺩﻯ ﮐﻪ ﻫﺴﺘﻨﺪ‪ ،‬ﻭ ﺍﻧﮑﺎﺭ ﺑﻌﻀﻰ ﻋﺒﺎﺩ ﮐﻪ ﺩﻳﻦ ﺭﺍ ﺑﻪ ﺩﺭﻫﻤﻰ‬
‫ﺩﺍﺩﻧﺪ ﻭ ﺑﻘﺎ ﺭﺍ ﺑﻪ ﻓﻨﺎ ﺗﺒﺪﻳﻞ ﻧﻤﻮﺩﻧﺪ ﻭ ﮐﻮﺛﺮ ﻗﺮﺏ ﺭﺍ ﺑﻪ‬
‫ﭼﺸﻤﻪ ﻫﺎﻯ ﺷﻮﺭ ﻣﻌﺎﻭﺿﻪ ﮐﺮﺩﻧﺪ ﻭ ﺑﺠﺰ ﺍﺧﺬ ﺍﻣﻮﺍﻝ ﻧﺎﺱ ﻣﺮﺍﺩﻯ‬
‫ﮐﻞ ﺑﻪ ﺯﺧﺎﺭﻑ ﺩﻧﻴﺎ‬
‫ﻧﺠﻮﻳﻨﺪ؟ ﭼﻨﺎﻧﭽﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ّ‬
‫‪٢٥٠‬‬ ‫ﺭﺏ ﺍﻋﻠﻰ ﺩﻭﺭ ﻣﺎﻧﺪﻩ‪ .‬ﺣﺎﻝ ﺍﻧﺼﺎﻑ ﺩﻫﻴﺪ‬
‫ﻣﺸﻐﻮﻝ ﺷﺪﻩﺍﻧﺪ ﻭ ﺍﺯ ّ‬
‫ﮐﻪ ﺷﻬﺎﺩﺕ ﺍﻳﻨﻬﺎ ﻣﻘﺒﻮﻝ ﻭ ﻣﺴﻤﻮﻉ ﺍﺳﺖ ﮐﻪ ﻗﻮﻟﺸﺎﻥ ﻭ ﻓﻌﻠﺸﺎﻥ‬
‫ﻣﻮﺍﻓﻖ ﻭ ﻇﺎﻫﺮﺷﺎﻥ ﻭ ﺑﺎﻃﻨﺸﺎﻥ ﻣﻄﺎﺑﻖ ﺑﻪ ﻧﺤﻮﻯ ﮐﻪ ﺗ َ ِ‬
‫ﺎﻫﺖ‬
‫ﺍﻟﻨﻔﻮﺱ ِﻓﻰ ْ ِ ِ ِ‬
‫ﺍﺻﻄﺒﺎﺭﻫﻢ ﻭ ِﺑﻤﺎ‬ ‫ﺍﻓﻌﺎﻟﻬﻢ ﻭ َ َ ‪ِ َ ‬‬
‫ﺗﺤﻴﺮﺕ ‪ُ ُ ‬‬ ‫ﺍﻟﻌﻘﻮﻝ ﻓﻰ َ ِ ِ ْ‬
‫ُُ ُ‬
‫ﺍﺟﺴﺎﺩﻫﻢ ﻭ ﻳﺎ ﺷﻬﺎﺩﺕ ﺍﻳﻦ ﻣﻌﺮﺿﻴﻦ ﮐﻪ ﺑﺠﺰ ﻫﻮﺍﻯ ﻧﻔﺲ‬
‫ُ ُ‬ ‫ﺣﻤﻠﺖ َ‬
‫َ ََ ْ‬
‫ﻧﻔﺴﻰ ﺑﺮ ﻧﻴﺎﺭﻧﺪ ﻭ ﺍﺯ ﻗﻔﺲ ﻇﻨﻮﻧﺎﺕ ﺑﺎﻃﻠﻪ ﻧﺠﺎﺗﻰ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ؟ ﻭ ﺩﺭ‬
‫ﺧﻔﺎﺵ ﻇﻠﻤﺎﻧﻰ ﺩﺭ ﻃﻠﺐ‬
‫ﻳﻮﻡ ﺳﺮ ﺍﺯ ﻓﺮﺍﺵ ﺑﺮﻧﺪﺍﺭﻧﺪ ﻣﮕﺮ ﭼﻮﻥ ّ‬
‫ﺩﻧﻴﺎﻯ ﻓﺎﻧﻴﻪ ﮐﻮﺷﻨﺪ ﻭ ﺩﺭ ﻟﻴﻞ ﺭﺍﺣﺖ ﻧﺸﻮﻧﺪ ﻣﮕﺮ ﺩﺭ ﺗﺪﺑﻴﺮﺍﺕ‬
‫ﺍﻣﻮﺭﺍﺕ ﺩﺍﻧﻴﻪ ﮐﻮﺷﻨﺪ‪ .‬ﺑﻪ ﺗﺪﺑﻴﺮ ﻧﻔﺴﺎﻧﻰ ﻣﺸﻐﻮﻝ ﮔﺸﺘﻪ ﻭ ﺍﺯ‬
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‫ﺗﻘﺪﻳﺮ ﺍﻟﻬﻰ ﻏﺎﻓﻞ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺭﻭﺯ ﺑﻪ ﺟﺎﻥ ﺩﺭ ﺗﻼﺵ ﻣﻌﺎﺷﻨﺪ ﻭ‬
‫ﻣﻠﺘﻰ ﺟﺎﻳﺰ‬
‫ﺷﺐ ﺩﺭ ﺗﺰﻳﻴﻦ ﺍﺳﺒﺎﺏ ﻓﺮﺍﺵ‪ .‬ﺁﻳﺎ ﺩﺭ ﻫﻴﭻ ﺷﺮﻉ ﻭ ّ‬
‫ﻣﺘﻤﺴﮏ ﺷﻮﻧﺪ ﻭ ﺍﺯ‬
‫ّ‬ ‫ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺍﻋﺮﺍﺽ ﺍﻳﻦ ﻧﻔﻮﺱ ﻣﺤﺪﻭﺩﻩ‬
‫ﺍﻗﺒﺎﻝ ﻭ ﺗﺼﺪﻳﻖ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺯ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻭ ﺍﺳﻢ ﻭ ﺭﺳﻢ ﻭ ﻧﻨﮓ‬
‫ﺣﻖ ﮔﺬﺷﺘﻪﺍﻧﺪ ﺍﻏﻔﺎﻝ ﻧﻤﺎﻳﻨﺪ؟ ﺁﻳﺎ ﻧﺒﻮﺩ ﮐﻪ ﺍﺯ‬
‫ﻭ ﻧﺎﻡ ﺩﺭ ﺭﺿﺎﻯ ّ‬ ‫‪٢٥١‬‬
‫ﺣﻘﻴﺖ ﺁﻥ‬
‫ﺍﻟﺸﻬﺪﺍء ﺭﺍ ﺍﻋﻈﻢ ﺍﻣﻮﺭ ﻭ ﺍﮐﺒﺮ ﺩﻟﻴﻞ ﺑﺮ ّ ّ‬
‫ﺳﻴﺪ ّ‬
‫ﻗﺒﻞ ﺍﻣﺮ ّ‬
‫ﺍﺗﻔﺎﻕ‬
‫ﺣﻀﺮﺕ ﻣﻰ ﺷﻤﺮﺩﻧﺪ ﻭ ﻣﻰ ﮔﻔﺘﻨﺪ ﺩﺭ ﻋﺎﻟﻢ ﭼﻨﻴﻦ ﺍﻣﺮﻯ ّ‬
‫ﺣﻘﻰ ﺑﻪ ﺍﻳﻦ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﻇﻬﻮﺭ ﻇﺎﻫﺮ ﻧﺸﺪ؟ ﺑﺎ ﺍﻳﻨﮑﻪ‬
‫ﻧﻴﻔﺘﺎﺩ ﻭ ّ‬
‫ﺍﻣﺮ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﺻﺒﺢ ﺗﺎ ﻇﻬﺮ ﺑﻴﺸﺘﺮ ﺍﻣﺘﺪﺍﺩ ﻧﻴﺎﻓﺖ ﻭ ﻟﻴﮑﻦ ﺍﻳﻦ‬
‫ﻣﻘﺪﺳﻪ ﻫﻴﺠﺪﻩ ﺳﻨﻪ ﻣﻰ ﮔﺬﺭﺩ ﮐﻪ ﺑﻼﻳﺎ ﺍﺯ ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﻣﺜﻞ‬
‫ﺍﻧﻮﺍﺭ ّ‬
‫ﻣﺤﺒﺖ ﻭ ﺫﻭﻕ ﮐﻪ‬
‫ّ‬ ‫ﺣﺐ ﻭ‬
‫ّ‬ ‫ﺑﺎﺭﺍﻥ ﺑﺮ ﺁﻧﻬﺎ ﺑﺎﺭﻳﺪ‪ .‬ﻭ ﺑﻪ ﭼﻪ ﻋﺸﻖ ﻭ‬
‫ﺟﺎﻥ ﺭﺍﻳﮕﺎﻥ ﺩﺭ ﺳﺒﻴﻞ ﺳﺒﺤﺎﻥ ﺍﻧﻔﺎﻕ ﻧﻤﻮﺩﻧﺪ ﭼﻨﺎﻧﭽﻪ ﺑﺮ ﻫﻤﻪ‬
‫ﻭﺍﺿﺢ ﻭ ﻣﺒﺮﻫﻦ ﺍﺳﺖ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﺳﻬﻞ‬
‫ﺷﻤﺮﻧﺪ؟ ﺁﻳﺎ ﺩﺭ ﻫﻴﭻ ﻋﺼﺮ ﭼﻨﻴﻦ ﺍﻣﺮ ﺧﻄﻴﺮﻯ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ ﺁﻳﺎ‬
‫ﺍﮔﺮ ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﻣﺠﺎﻫﺪ ﻓﻰ ﺍ‪ ‬ﻧﺒﺎﺷﻨﺪ ﺩﻳﮕﺮ ﮐﻪ ﻣﺠﺎﻫﺪ ﺧﻮﺍﻫﺪ‬
‫ﻋﺰﺕ ﻭ ﻣﮑﻨﺖ ﻭ ﺛﺮﻭﺕ ﺑﻮﺩﻧﺪ؟ ﻭ ﺁﻳﺎ‬
‫ﺑﻮﺩ؟ ﻭ ﺁﻳﺎ ﺍﻳﻨﻬﺎ ﻃﺎﻟﺐ ّ‬
‫ﺣﻖ ﺩﺍﺷﺘﻨﺪ؟ ﻭ ﺍﮔﺮ ﺍﻳﻦ ﻫﻤﻪ ﺍﺻﺤﺎﺏ ﺑﺎ‬
‫ﻣﻘﺼﻮﺩﻯ ﺟﺰ ﺭﺿﺎﻯ ّ‬
‫ﺍﻳﻦ ﺁﺛﺎﺭ ﻋﺠﻴﺒﻪ ﻭ ﺍﻓﻌﺎﻝ ﻏﺮﻳﺒﻪ ﺑﺎﻃﻞ ﺑﺎﺷﻨﺪ ﺩﻳﮕﺮ ﮐﻪ ﺳﺰﺍﻭﺍﺭ‬
‫ﺣﻖ ﻧﻤﺎﻳﺪ؟ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﻫﻤﻴﻦ ﻓﻌﻠﺸﺎﻥ ﺑﺮﺍﻯ‬
‫ﺍﺳﺖ ﮐﻪ ﺩﻋﻮﻯ ّ‬
‫ﮐﺎﻥ‬
‫ﺣﺠﺖ ﮐﺎﻓﻰ ﻭ ﺩﻟﻴﻞ ﻭﺍﻓﻰ ﺍﺳﺖ ﻟﻮ َ‬
‫ﺟﻤﻴﻊ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ّ‬
 ‫ﺹ ‪١٥١‬‬
‫ﻇﻠﻤﻮﺍ‬
‫ﺍﻟﺬﻳﻦ َ َ ُ‬
‫ﻭﺳﻴﻌﻠﻢ ‪َ ‬‬
‫ﻳﺘﻔﮑﺮﻭﻥ‪ُ َ ْ َ َ َ ".‬‬ ‫ﺍﺳﺮﺍﺭ َ‬
‫ﺍﻻﻣﺮ َ َ َ ‪َ ُ ‬‬ ‫ﺍﻟﻨﺎﺱ ﻓﻰ َ ْ ِ‬
‫ّ ُ‬
‫ﻣﻨﻘﻠﺐ َ َ ِ ُ َ‬
‫ﻳﻨﻘﻠﺒﻮﻥ‪ ١ ".‬ﻭ ﺍﺯ ﻫﻤﻪ ﮔﺬﺷﺘﻪ‪ ،‬ﻋﻼﻣﺖ ﺻﺪﻕ ﻭ ﮐﺬﺏ ﺩﺭ ‪٢٥٢‬‬ ‫ﺍﻱ ُ ْ َ َ ٍ‬
‫َ ‪‬‬
‫ﮐﻞ ﻋﺒﺎﺩ ﺑﻪ ﺍﻳﻦ‬
‫ﺍﺩﻋﺎ ﻭ ﺩﻋﺎﻭﻯ ّ‬
‫ﻣﻘﺮﺭ ﺷﺪﻩ‪ .‬ﺑﺎﻳﺪ ّ‬
‫ﮐﺘﺎﺏ ﻣﻌﻠﻮﻡ ﻭ ّ‬
‫ﻣﺤﮏ ﺍﻟﻬﻰ ﺯﺩﻩ ﺷﻮﺩ ﺗﺎ ﺻﺎﺩﻕ ﺭﺍ ﺍﺯ ﮐﺎﺫﺏ ﺗﻤﻴﺰ ﺩﻫﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ‬

‫ﮐﻨﺘﻢ َ ِ َ‬
‫ﺻﺎﺩﻗﻴﻦ‪ ٢ ".‬ﺣﺎﻝ‬ ‫ﺍﻟﻤﻮﺕ ٕﺍ ْﻥ ُ ُ ْ‬
‫ﻓﺘﻤﻨﻮﺍ َ ْ َ‬
‫ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ  َ َ َ " :‬‬
‫ﻧﺺ ﮐﺘﺎﺏ ﺷﺎﻫﺪ ﺑﺮ‬
‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﺑﺎ ﺍﻳﻦ ﺷﻬﺪﺍﻯ ﺻﺎﺩﻕ ﮐﻪ ّ‬
‫ﺻﺪﻕ ﻗﻮﻝ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺩﻳﺪﻩ ﺍﻳﺪ ﮐﻪ ﻫﻤﻪ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻭ‬
‫ﮐﻞ ﻣﺎ ﻳﻤﻠﮏ ﺭﺍ ﺍﻧﻔﺎﻕ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺑﻪ ﺍﻋﻠﻰ ﻏﺮﻑ‬
‫ﺯﻥ ﻭ ﻓﺮﺯﻧﺪ ﻭ ّ‬
‫ﺭﺿﻮﺍﻥ ﻋﺮﻭﺝ ﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺷﻬﺎﺩﺕ ﺍﻳﻦ ﻃﻠﻌﺎﺕ ﻋﺎﻟﻴﻪ ﻭ ﺍﻧﻔﺲ‬
‫ﻣﻨﻘﻄﻌﻪ ﺑﺮ ﺗﺼﺪﻳﻖ ﺍﻳﻦ ﺍﻣﺮ ﻋﺎﻟﻰ ﻣﺘﻌﺎﻟﻰ ﻣﻘﺒﻮﻝ ﻧﻴﺴﺖ ﻭ‬
‫ﺷﻬﺎﺩﺕ ﺍﻳﻦ ﮔﺮﻭﻩ ﮐﻪ ﺑﺮﺍﻯ ﺫﻫﺐ ﺍﺯ ﻣﺬﻫﺐ ﮔﺬﺷﺘﻪﺍﻧﺪ ﻭ ﺑﺮﺍﻯ‬
‫ﺍﻭﻝ ﻣﺎ ﺻﺪﺭ ﺍﺣﺘﺮﺍﺯ ﺟﺴﺘﻪﺍﻧﺪ ﺑﺮ ﺑﻄﻼﻥ ﺍﻳﻦ‬
‫ﺟﻠﻮﺱ ﺑﺮ ﺻﺪﺭ ﺍﺯ ّ‬
‫ﻧﻮﺭ ﻻﺋﺢ ﺟﺎﺋﺰ ﻭ ﻣﻘﺒﻮﻝ ﺍﺳﺖ؟ ﺑﺎ ﺍﻳﻨﮑﻪ ﺟﻤﻴﻊ ﻣﺮﺩﻡ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﺫﺭﻩ ﺍﻯ ﺍﺯ ﺍﻋﺘﺒﺎﺭ‬
‫ﺷﻨﺎﺧﺘﻪﺍﻧﺪ ﻭ ﺍﻳﻦ ﻗﺪﺭ ﺍﺩﺭﺍﮎ ﻧﻤﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﺯ ّ‬
‫ﻇﺎﻫﺮﻯ ﻣﻠﮑﻰ ﺩﺭ ﺳﺒﻴﻞ ﺩﻳﻦ ﺍﻟﻬﻰ ﻧﻤﻰ ﮔﺬﺭﻧﺪ ﺗﺎ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﺟﺎﻥ‬
‫‪٢٥٣‬‬ ‫ﻭ ﻣﺎﻝ ﻭ ﻏﻴﺮﻩ‪ .‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﻣﺤﮏ ﺍﻟﻬﻰ ﺑﻪ‬
‫ﻏﺶ ﺗﻤﻴﺰ ﺩﺍﺩﻩ ﻭ ﻣﻊ ﺫﻟﮏ‬
‫ﻧﺺ ﮐﺘﺎﺏ ﺗﻔﺼﻴﻞ ﻧﻤﻮﺩ ﻭ ﺧﺎﻟﺺ ﺭﺍ ﺍﺯ ّ‬
‫ّ‬
‫ﻫﻨﻮﺯ ﺷﺎﻋﺮ ﻧﺸﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﻧﻮﻡ ﻏﻔﻠﺖ ﺑﻪ ﮐﺴﺐ ﺩﻧﻴﺎﻯ ﻓﺎﻧﻴﻪ ﻭ‬
‫‪٢٥٤‬‬ ‫ﻣﻀﻰ‬ ‫ِ‬
‫ﺍﻻﻧﺴﺎﻥ‪ ،‬ﻗﺪ َ َ‬
‫ﺍﺑﻦ ٕ‬
‫ﻇﺎﻫﺮﻳﻪ ﻣﺸﻐﻮﻝ ﺷﺪﻩﺍﻧﺪ‪َ .‬ﻳﺎ ْ َ‬
‫ّ‬ ‫ﺭﻳﺎﺳﺖ‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪٩٤‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺷﻌﺮﺍء‪ ،‬ﺁﻳﻪ ‪٢٢٧‬‬
 ‫ﺹ ‪١٥٢‬‬
‫ﻣﻦ ‪ِ ُ ‬‬
‫ﺍﻟﻈﻨﻮﻥ‬ ‫ﻧﻔﺴﮏ ِ َ‬
‫ﺗﻬﻮﻯ ِ ِﺑﻪ َ ْ ُ َ‬
‫ﺑﻤﺎ َ ْ‬
‫ﻓﻴﻬﺎ َ‬
‫ﺍﺷﺘﻐﻠﺖ َ‬
‫ﺍﻳﺎﻡ ﻭ َ َ ْ َ‬
‫ﻋﻠﻴﮏ َ ّ ٌ‬
‫ََ َ‬
‫ﻋﻦ‬
‫ﺭﺃﺳﮏ َ ِ‬
‫ﻓﺎﺭﻓﻊ َ َ‬ ‫ِ َ‬
‫ﺑﺴﺎﻃﮏ؟ َ ْ َ ْ‬ ‫ﻋﻠﻰ‬ ‫ﺗﮑﻮﻥ ِ‬
‫ﺭﺍﻗﺪﴽ َ َ‬ ‫ﻣﺘﻰ َ ُ ُ‬
‫ﻭﻫﺎﻡ‪ٕ .‬ﺍﻟﻰ َ َ‬
‫ﺍﻻ ِ‬ ‫َﻭ َ‬
‫ﻟﻌﻞ‬ ‫ﻭﺳﻂ ‪ِ ‬‬
‫ﺍﻟﺰﻭﺍﻝ‪ َ َ ،‬‬ ‫ﺍﺭﺗﻔﻌﺖ ِﻓﻰ َ َ ِ‬
‫ﻗﺪ َ َ َ ْ‬‫ﺍﻟﺸﻤﺲ َ ِ‬
‫ﺍﻟﻨﻮﻡ‪َ .‬ﻓﺈ ‪‬ﻥ ‪َ ‬‬
‫‪ِ ‬‬
‫ﻭﺍﻟﺴﻼﻡ‪ .‬ﻭﻟﮑﻦ ﻣﻌﻠﻮﻡ ﺑﺎﺷﺪ ﮐﻪ ﺍﻳﻦ‬ ‫ﺑﺎﻧﻮﺍﺭ َ ِ‬
‫ﺍﻟﺠﻤﺎﻝ‪ّ .‬‬ ‫ﻋﻠﻴﮏ َ ِ‬
‫ﺗﺸﺮﻕ َ َ َ‬
‫‪ُ ِ ُ ٢٥٥‬‬
‫ﻋﻠﻤﺎ ﻭ ﻓﻘﻬﺎ ﮐﻪ ﻣﺬﮐﻮﺭ ﺷﺪ ﻫﻴﭻ ﻳﮏ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‬
‫ﭼﻪ ﮐﻪ ﻣﺤﺎﻝ ﺍﺳﺖ ﻋﻠﻤﺎﻯ ﻣﻘﺘﺪﺭ ﻣﻌﺮﻭﻑ ﻋﺼﺮ ﮐﻪ ﺑﺮ ﺻﺪﺭ‬
‫ﺣﻖ ﺷﻮﻧﺪ ٕ ّﺍﻻ َﻣﻦ‬
‫ﺣﮑﻢ ﺟﺎﻟﺴﻨﺪ ﻭ ﺑﺮ ﺳﺮﻳﺮ ﺍﻣﺮ ﺳﺎﮐﻦ‪ ،‬ﺗﺎﺑﻊ ّ‬
‫ﻗﻠﻴﻞ‬
‫ﺭﺑﮏ‪ .‬ﭼﻨﻴﻦ ﺍﻣﺮﻯ ﺩﺭ ﻋﺎﻟﻢ ﻇﻬﻮﺭ ﻧﻨﻤﻮﺩ ﻣﮕﺮ ﻗﻠﻴﻠﻰ "ﻭ َ ٌ‬
‫ﺷﺎ‪َ  َ ‬‬
‫ﺍﻟﺸﮑﻮﺭ‪ ١ ".‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﻋﻬﺪ ﺍﺣﺪﻯ ﺍﺯ ﻋﻠﻤﺎﻯ‬
‫ﻋﺒﺎﺩﻱ ‪ُ ‬‬‫ِ ْ ِ ِ‬
‫ﻣﻦ َ َ‬
‫ﻣﺸﻬﻮﺭ ﮐﻪ ﺯﻣﺎﻡ ﻧﺎﺱ ﺩﺭ ﻗﺒﻀﻪ ﺣﮑﻢ ﺍﻳﺸﺎﻥ ﺑﻮﺩ ﺍﻗﺒﺎﻝ‬
‫ﻧﺠﺴﺘﻨﺪ‪ .‬ﺑﻠﮑﻪ ﺑﻪ ﺗﻤﺎﻡ ﺑﻐﺾ ﻭ ﺍﻧﮑﺎﺭ ﺩﺭ ﺩﻓﻊ ﮐﻮﺷﻴﺪﻧﺪ ﺑﻪ ﻗﺴﻤﻰ‬
‫ﺭﺏ ﺍﻋﻠﻰ‪،‬‬
‫ﮐﻪ ﻫﻴﭻ ﮔﻮﺷﻰ ﻧﺸﻨﻴﺪﻩ ﻭ ﻫﻴﭻ ﭼﺸﻤﻰ ﻧﺪﻳﺪﻩ‪ .‬ﻭ ّ‬ ‫‪٢٥٦‬‬
‫ﺭﻭﺡ ﻣﺎ ﺳﻮﺍﻩ ﻓﺪﺍﻩ‪ ،‬ﺑﺨﺼﻮﺹ ﺑﻪ ﺟﻤﻴﻊ ﻋﻠﻤﺎﻯ ﻫﺮ ﺑﻠﺪﻯ ﺗﻮﻗﻴﻌﻰ‬
‫ﺻﺎﺩﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﻣﺮﺍﺗﺐ ﺍﻋﺮﺍﺽ ﻭ ﺍﻏﻤﺎﺽ ﻫﺮ ﮐﺪﺍﻡ ﺭﺍ ﺩﺭ‬
‫ﻓﺎﻋﺘﺒﺮﻭﺍ َﻳﺎ ُ ِ‬
‫ﺍﻭﻟﻰ‬ ‫ﺗﻮﻗﻴﻊ ﺍﻭ ﺑﻪ ﺗﻔﺼﻴﻞ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ " َ ْ َ ِ ُ‬
‫ﺍﻻﺑﺼﺎﺭ‪ ٢ ".‬ﻭ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ﺫﮐﺮ‪ ،‬ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻣﺒﺎﺩﺍ ﺍﻫﻞ ﺑﻴﺎﻥ‬
‫َ َ ِ‬
‫ﺍﻻﺧﺮﻯ ﺍﻋﺘﺮﺍﺽ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺩﺭ‬
‫ﺩﺭ ﻇﻬﻮﺭ ﻣﺴﺘﻐﺎﺙ ﻓﻰ ﺍﻟﻘﻴﺎﻣﺔ ُ‬
‫ﻇﻬﻮﺭ ﺑﻴﺎﻥ ﺟﻤﻌﻰ ﺍﺯ ﻋﻠﻤﺎء ﻣﻮﻗﻦ ﮔﺸﺘﻪﺍﻧﺪ ﻭ ﭼﺮﺍ ﺩﺭ ﺍﻳﻦ ﻇﻬﻮﺭ‬
‫ﻣﺘﻤﺴﮏ ﺑﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﺰﺧﺮﻓﺎﺕ ﺷﻮﻧﺪ ﻭ ﺍﺯ‬
‫ّ‬ ‫ﻧﺸﺪ ﻭ ﻧﻌﻮﺫ ﺑﺎ‪‬‬
‫‪ -٢‬ﺳﻮﺭﻩ ﺣﺸﺮ‪ ،‬ﺁﻳﻪ ‪٢‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺳﺒﺄ‪ ،‬ﺁﻳﻪ ‪١٣‬‬
 ‫ﺹ ‪١٥٣‬‬
‫ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﻣﺤﺮﻭﻡ ﮔﺮﺩﻧﺪ‪ .‬ﺑﻠﻰ‪ ،‬ﺍﻳﻦ ﻋﻠﻤﺎء ﮐﻪ ﻣﺬﮐﻮﺭ ﺷﺪ‬
‫ﺍﮐﺜﺮﻯ ﻣﻌﺮﻭﻑ ﻧﺒﻮﺩﻧﺪ ﻭ ﺑﻪ ﻓﻀﻞ ﺍ‪ ‬ﺍﺯ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ ﻭ‬

‫ﺫﻟﮏ ِﻣﻦ َ ِ‬
‫ﻓﻀﻞ ﺍ‪،‬‬ ‫ﻣﻨﺰﻩ ﺑﻮﺩﻩﺍﻧﺪ‪َ ِ .‬‬
‫ﻣﻘﺪﺱ ﻭ ّ‬
‫ﺯﺧﺎﺭﻑ ﻓﺎﻧﻴﻪ ﺟﻤﻴﻊ ّ‬
‫‪٢٥٧‬‬ ‫ﻳﺸﺎء‪ .‬ﻭ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﺩﻳﮕﺮ ﮐﻪ ﭼﻮﻥ ﺷﻤﺲ ﺑﻴﻦ‬ ‫ُ ِ‬
‫ﻳﺆﺗﻴﻪ َﻣﻦ َ ُ‬
‫ﺩﻻﺋﻞ ُﻣﺸﺮﻕ ﺍﺳﺖ ﺍﺳﺘﻘﺎﻣﺖ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺍﺳﺖ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ‬
‫ﮐﻞ ﺍﻫﻞ‬
‫ﺳﻦ ﺷﺒﺎﺏ ﺑﻮﺩﻧﺪ ﻭ ﺍﻣﺮﻯ ﮐﻪ ﻣﺨﺎﻟﻒ ّ‬
‫ﮐﻪ ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ ّ‬
‫ﺍﺭﺽ ﺍﺯ ﻭﺿﻴﻊ ﻭ ﺷﺮﻳﻒ ﻭ ﻏﻨﻲ ﻭ ﻓﻘﻴﺮ ﻭ ﻋﺰﻳﺰ ﻭ ﺫﻟﻴﻞ ﻭ ﺳﻠﻄﺎﻥ‬
‫ّ‬
‫ﮐﻞ‬
‫ﺭﻋﻴﺖ ﺑﻮﺩ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻗﻴﺎﻡ ﺑﺮ ﺁﻥ ﺍﻣﺮ ﻓﺮﻣﻮﺩ ﭼﻨﺎﻧﭽﻪ ّ‬
‫ﻭ ّ‬
‫ﺍﺳﺘﻤﺎﻉ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﻫﻴﭻ ﮐﺲ ﻭ ﻫﻴﭻ ﻧﻔﺲ ﺧﻮﻑ ﻧﻨﻤﻮﺩﻧﺪ ﻭ‬
‫ﻣﺸﻴﺖ‬
‫ّ‬ ‫ﺍﻋﺘﻨﺎ ﻧﻔﺮﻣﻮﺩﻧﺪ‪ .‬ﺁﻳﺎ ﻣﻰ ﺷﻮﺩ ﺍﻳﻦ‪ ،‬ﺑﻪ ﻏﻴﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﻭ‬
‫ﺭﺑﺎﻧﻰ؟ ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻓﮑﺮ ﻭ ﺧﻴﺎﻝ ﭼﻨﻴﻦ‬
‫ﻣﺜﺒﺘﻪ ّ‬
‫ﺍﻣﺮﻯ ﻧﻤﺎﻳﺪ ﻓﻰ ﺍﻟﻔﻮﺭ ﻫﻼﮎ ﺷﻮﺩ‪ .‬ﻭ ﺍﮔﺮ ﻗﻠﺐ ﻫﺎﻯ ﻋﺎﻟﻢ ﺭﺍ ﺩﺭ‬
‫ﻣﻬﻢ ﻧﻨﻤﺎﻳﺪ ﻣﮕﺮ ﺑﻪ‬
‫ّ‬ ‫ﻗﻠﺒﺶ ﺟﺎ ﺩﻫﻰ ﺑﺎﺯ ﺟﺴﺎﺭﺕ ﺑﺮ ﭼﻨﻴﻦ ﺍﻣﺮ‬
‫ﻣﺘﺼﻞ ﺑﻪ ﻓﻴﻮﺿﺎﺕ ﺭﺣﻤﺎﻧﻰ ﻭ ﻧﻔﺴﺶ‬
‫ﺍﺫﻥ ﺍﻟﻬﻰ ﺑﺎﺷﺪ ﻭ ﻗﻠﺒﺶ ّ‬
‫ﺭﺑﺎﻧﻰ‪ .‬ﺁﻳﺎ ﺍﻳﻦ ﺭﺍ ﺑﻪ ﭼﻪ ﺣﻤﻞ ﻣﻰ ﮐﻨﻨﺪ؟ ﺁﻳﺎ‬
‫ﻣﻄﻤﺌﻦ ﺑﻪ ﻋﻨﺎﻳﺎﺕ ّ‬
‫ّ‬
‫ﺑﻪ ﺟﻨﻮﻥ ﻧﺴﺒﺖ ﻣﻰ ﺩﻫﻨﺪ ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ ﺩﺍﺩﻧﺪ ﻭ ﻳﺎ‬
‫ﻣﻰ ﮔﻮﻳﻨﺪ ﺑﺮﺍﻯ ﺭﻳﺎﺳﺖ ﻇﺎﻫﺮﻩ ﻭ ﺟﻤﻊ ﺯﺧﺎﺭﻑ ﺩﻧﻴﺎﻯ ﻓﺎﻧﻴﻪ ﺍﻳﻦ‬
‫‪٢٥٨‬‬ ‫ﺍﻭﻝ ﺍﺯ ﮐﺘﺐ ﺧﻮﺩ ﮐﻪ‬
‫ﻣﺘﻌﺮﺽ ﺷﺪﻩﺍﻧﺪ؟ ﺳﺒﺤﺎﻥ ﺍ‪ ،‬ﺩﺭ ّ‬
‫ّ‬ ‫ﺍﻣﻮﺭ ﺭﺍ‬
‫ﺍﻭﻝ ﻭ ﺍﻋﻈﻢ ﻭ ﺍﮐﺒﺮ ﺟﻤﻴﻊ ﮐﺘﺐ‬
‫ﻗﻴﻮﻡ ﺍﺳﻤﺎء ﻧﺎﻣﻴﺪﻩ ﻭ ّ‬
‫ﺁﻥ ﺭﺍ ّ‬
‫ﺍﺳﺖ ﺍﺧﺒﺎﺭ ﺍﺯ ﺷﻬﺎﺩﺕ ﺧﻮﺩ ﻣﻰ ﺩﻫﻨﺪ ﻭ ﺩﺭ ﻣﻘﺎﻣﻰ ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ‬
 ‫ﺹ ‪١٥٤‬‬
‫ﻴﺖ‬ ‫ﻟﮏ ﻭ َ ِ‬
‫ﺭﺿ ْ ُ‬ ‫ﺑﮑﻠﻰ َ َ‬
‫ﻓﺪﻳﺖ ِ ُ ّ‬
‫ﻗﺪ َ َ ْ ُ‬ ‫ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻳﺎ َ ‪َ ‬‬
‫ﺑﻘﻴﺔﺍ‪ْ َ ،ِ‬‬
‫‪" :‬‬

‫ﮐﻔﻰ‬ ‫ﺍﻟﻘﺘﻞ ﻓﻰ َ ‪َ ِ ‬‬

‫ﻣﺤﺒﺘﮏ َﻭ َ َ‬ ‫ﺗﻤﻨﻴﺖ ٕ ّﺍﻻ َ ْ َ‬ ‫ﺍﻟﺴﺐ ﻓﻰ َ ِ َ‬
‫ﺳﺒﻴﻠﮏ ﻭ ﻣﺎ َ َ ‪ُ ْ ‬‬ ‫‪ ‬‬
‫ﺗﻤﻨﺎﻯ ﺷﻬﺎﺩﺕ‬ ‫ﺍﻟﻌﻠﻲ ُ ْ َ ِ‬
‫ﻣﻌﺘﺼﻤﴼ َﻗﺪﻳﻤﴼ‪ ".‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺗﻔﺴﻴﺮ ﻫﺎء ّ‬ ‫ﺑﺎ‪ِ ‬‬
‫َ ‪‬‬
‫ﺳﺮﻯ ٕ ْ ِ‬
‫ﺍﻓﺪ‬ ‫ﻳﻨﺎﺩﻯ ﻓﻰ ِ ّ‬
‫ﻣﻨﺎﺩﻳﴼ ُ ِ‬
‫ﺳﻤﻌﺖ ُ ِ‬
‫ﮐﺎﻧﻰ َ ِ ْ ُ‬
‫ﺧﻮﺩ ﺭﺍ ﻧﻤﻮﺩﻩﺍﻧﺪ َ َ ّ‬
‫‪" :‬‬

‫ﺍﻟﺤﺴﻴﻦ َ َ ِ‬
‫ﻋﻠﻴﻪ‬ ‫ﻓﺪﻯ ْ ُ َ ُ‬
‫ﺳﺒﻴﻞ ﺍ‪َ ‬ﮐﻤﺎ َ َ‬
‫ﺍﻟﻴﮏ ﻓﻰ َ ِ‬
‫ﺍﻻﺷﻴﺎء ٕ َ َ‬
‫ﺍﺣﺐ َ‬
‫َ َ ‪‬‬
‫ﻓﻮ‬
‫ﺍﻟﺴﺮ ﺍﻟﻮﺍﻗﻊ َ َ‬ ‫ﻧﺎﻇﺮﴽ ِ ِ َ‬
‫ﺑﺬﻟﮏ ‪ ‬‬ ‫ﮐﻨﺖ ِ‬
‫ﺍﻟﺴﻼﻡ ﻓﻰ َﺳﺒﻴﻠﻰ َﻭ َﻟﻮﻻ ُ ُ‬
‫ّ ُ‬
‫ﺍﻻﺭﺽ َﻟﻦ َ ِ ُ‬
‫ﻳﻘﺪﺭﻭﺍ َﺍﻥ‬ ‫ُ‬ ‫ﺍﺟﺘﻤ ُﻌﻮﺍ ُ‬
‫ﻣﻠﻮﮎ َ ِ‬ ‫ﻧﻔﺴﻰ ِ َ ِ‬
‫ﺑﻴﺪﻩ َ ِﻟﻮ ْ َ َ‬ ‫ﺍﻟﺬﻯ َ ِ‬
‫‪‬‬
‫ﺷﺄﻥ ِ ِ َ‬
‫ﺑﺬﻟﮏ ﻭ‬ ‫ٌ‬ ‫ﻟﻬﻢ‬
‫ﺍﻟﺬﻳﻦ َﻟﻴﺲ َ ُ‬
‫ﺍﻟﻌﺒﻴﺪ ‪َ ‬‬
‫ﻓﮑﻴﻒ َ ُ‬ ‫ﻳﺄﺧﺬﻭﺍ ِ ّ‬
‫ﻣﻨﻰ ﺣﺮﻓﴼ َ َ ْ َ‬ ‫َ ُ ُ‬
‫ﺻﺒﺮﻯ ﻭ ِﺭﺿﺎﺋﻰ ﻭ‬
‫ﻣﻘﺎﻡ َ‬
‫َ‬ ‫ﺍﻟﮑﻞ‬ ‫ﻣﻄﺮﻭﺩﻭﻥ"‪ٕ ،‬ﺍﻟﻰ ﺍﻥ ﻗﺎﻝ " ِ َ َ َ‬
‫ﻟﻴﻌﻠﻢ ُ ‪‬‬ ‫ﺍﻧﻬﻢ َ ُ‬
‫ٕ‪ُ‬‬
‫‪ِ ٢٦٠‬ﻓﺪﺍﺋﻰ ﻓﻰ َ ِ‬
‫ﺳﺒﻴﻞ ﺍ‪ ".ِ‬ﺁﻳﺎ ﺻﺎﺣﺐ ﺍﻳﻦ ﺑﻴﺎﻥ ﺭﺍ ﻣﻰ ﺗﻮﺍﻥ ﻧﺴﺒﺖ ﺩﺍﺩ ﮐﻪ ﺩﺭ‬
‫ﻏﻴﺮ ﺻﺮﺍﻁ ﺍﻟﻬﻰ ﻣﺸﻰ ﻣﻰ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﺑﻪ ﻏﻴﺮ ﺭﺿﺎﻯ ﺍﻭ ﺍﻣﺮﻯ ﻃﻠﺐ‬
‫ﻧﻤﻮﺩﻩ ؟ ﺩﺭ ﻫﻤﻴﻦ ﺁﻳﻪ ﻧﺴﻴﻢ ﺍﻧﻘﻄﺎﻋﻰ ﻣﮑﻨﻮﻥ ﺷﺪﻩ ﮐﻪ ﺍﮔﺮ ﺑﻮﺯﺩ‬
‫ﺟﻤﻴﻊ ﻫﻴﺎﮐﻞ ﻭﺟﻮﺩ ﺟﺎﻥ ﺭﺍ ﺍﻧﻔﺎﻕ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺭﻭﺍﻥ ﺩﺭ ﮔﺬﺭﻧﺪ‪.‬‬
‫ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﭼﻘﺪﺭ ﻧﺎﺱ ﻧﺴﻨﺎﺱﺍﻧﺪ ﻭ ﺑﻪ ﻏﺎﻳﺖ‬
‫ﺣﻖ ّ ﻧﺎﺳﭙﺎﺱ ﮐﻪ ﭼﺸﻢ ﺍﺯ ﺟﻤﻴﻊ ﺍﻳﻨﻬﺎ ﭘﻮﺷﻴﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﻋﻘﺐ‬
‫ﻣﺮﺩﺍﺭﻯ ﭼﻨﺪ ﮐﻪ ﺍﺯ ﺑﻄﻨﺸﺎﻥ ﺍﻓﻐﺎﻥ ﻣﺎﻝ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻣﻰ ﺁﻳﺪ‬
‫ﻣﻰ ﺩﻭﻧﺪ‪ .‬ﻭ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﭼﻪ ﻧﺴﺒﺖ ﻫﺎﻯ ﻏﻴﺮ ﻻﺋﻘﻪ ﮐﻪ ﺑﻪ ﻣﻄﺎﻟﻊ‬
‫ﺍﻟﺬﻳﻦ ُﻫﻢ‬ ‫ﺍﮐﺘﺴﺒﺖ َ ْ ِ‬
‫ﺍﻳﺪﻯ ّ َ‬ ‫ﻟﮏ ﻣﺎ ْ َ َ َ ْ‬
‫ﻧﺬﮐﺮ َ َ‬ ‫ﻗﺪﺳﻴﻪ ﻣﻰ ﺩﻫﻨﺪ‪َ ِ َ .‬‬
‫ﮐﺬﻟﮏ َ ْ ُ ُ‬ ‫ّ‬
‫ﻋﺬﺑﻬﻢ ﺍ‪ُ‬‬ ‫ﺍﻋﺮﺿﻮﺍ َﻋﻦ ِﻟﻘﺎء ﺍ‪ ‬ﻓﻰ َﻳﻮﻡ ِ‬
‫ﺍﻟﻘﻴﺎﻣﺔ َﻭ َ ‪ُ َ ‬‬ ‫ﮐﻔﺮﻭﺍ ﻭ َ ْ َ ُ‬
‫ََ‬
‫ُ ُ‬ ‫ﺗﺤﺘﺮﻕ ِ ِﺑﻪ َ‬
‫ﺍﺟﺴﺎﺩﻫﻢ َﻭ‬ ‫ﻟﻬﻢ ِﻓﻰ ٓ ِ َ ِ‬
‫ﺍﻻﺧﺮﺓ َﻋﺬﺍﺑﴼ َ َ ِ ُ‬ ‫ﺍﻋﺪ َ ُ‬ ‫ﺑﻨﺎﺭ ِ ِ ِ‬
‫ﺷﺮﮐﻬﻢ َﻭ َ َ ‪‬‬ ‫ِ ِ‬
 ‫ﺹ ‪١٥٥‬‬
‫ﻳﮑﻦ ﻗﺎﺩﺭﴽ َﻋﻠﻰ‬
‫ﻟﻢ َ ُ ْ‬
‫ﺍﻥ ﺍ‪ْ َ َ‬‬
‫ﻗﺎﻟﻮﺍ ٕ ‪‬‬
‫ﺑﺎﻧﻬﻢ ُ‬ ‫ﺍﺭﻭﺍﺣﻬﻢ ِ َ‬
‫ﺫﻟﮏ ِ َ ‪ُ ‬‬ ‫َ َ ُ ُ‬
‫‪٢٦١‬‬ ‫ﺣﺠﺘﻰ ﺍﺳﺖ‬
‫ﻣﻐﻠﻮﻟﺔ‪ .‬ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺍﻣﺮ ّ‬
‫ﺍﻟﻔﻀﻞ َ ُ َ ً‬
‫ﻋﻦ َ ِ‬‫ﻳﺪﻩ َ ِ‬
‫ﮐﺎﻧﺖ َ ُ ُ‬
‫ﺷﻲ‪ ‬ﻭ َ ْ‬
‫َ ْ‬
‫ﺑﺰﺭﮒ ﻭ ﺑﺮﻫﺎﻧﻰ ﺍﺳﺖ ﻋﻈﻴﻢ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺧﺎﺗﻢ ﺍﻧﺒﻴﺎء ﻓﺮﻣﻮﺩﻧﺪ‪:‬‬
‫ﺍﻻﻳﺘﻴﻦ " ﻳﻌﻨﻰ ﭘﻴﺮ ﻧﻤﻮﺩ ﻣﺮﺍ ﺩﻭ ﺁﻳﻪ ﮐﻪ ﻫﺮ ﺩﻭ ﻣﺸﻌﺮ‬ ‫" َ ‪ِْ َ ‬‬
‫ﺷﻴﺒﺘﻨﻰ ٓ َ َ‬
‫ﺑﺮ ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ ْ َ ِ ْ‬
‫ﻓﺎﺳﺘﻘﻢ‬ ‫‪" :‬‬

‫‪٢٦٢‬‬ ‫ﮐﻤﺎ ُ ِ ْ َ‬
‫ﺍﻣﺮﺕ‪ ١ ".‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺍﻳﻦ ﺳﺪﺭﻩ ﺭﺿﻮﺍﻥ‬
‫ﺍﻭﻝ ﺟﻮﺍﻧﻰ ﭼﮕﻮﻧﻪ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍ‪ ‬ﻓﺮﻣﻮﺩ ﻭ ﭼﻘﺪﺭ‬
‫ﺳﺒﺤﺎﻧﻰ ﺩﺭ ّ‬
‫ﺍﺣﺪﻳﺖ ﻇﺎﻫﺮ ﺷﺪ ﮐﻪ ﺟﻤﻴﻊ ﻣﻦ ﻋﻠﻰ‬
‫ّ‬ ‫ﺍﺳﺘﻘﺎﻣﺖ ﺍﺯ ﺁﻥ ﺟﻤﺎﻝ‬
‫ﺍﻻﺭﺽ ﺑﺮ ﻣﻨﻌﺶ ﺍﻗﺪﺍﻡ ﻧﻤﻮﺩﻧﺪ ﺣﺎﺻﻠﻰ ﻧﺒﺨﺸﻴﺪ‪ .‬ﺁﻧﭽﻪ ﺍﻳﺬﺍء ﺑﺮ‬
‫ﺣﺒﺶ‬
‫ﺁﻥ ﺳﺪﺭﻩ ﻃﻮﺑﻰ ﻭﺍﺭﺩ ﻣﻰ ﺁﻭﺭﺩﻧﺪ ﺷﻮﻗﺶ ﺑﻴﺸﺘﺮ ﻭ ﻧﺎﺭ ّ‬
‫ﻣﺸﺘﻌﻞ ﺗﺮ ﻣﻰ ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻳﻦ ﻓﻘﺮﺍﺕ ﻭﺍﺿﺢ ﺍﺳﺖ ﻭ ﺍﺣﺪﻯ‬
‫ﺍﻧﮑﺎﺭ ﻧﺪﺍﺭﺩ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺑﺎﻻﺧﺮﻩ ﺟﺎﻥ ﺭﺍ ﺩﺭ ﺑﺎﺧﺖ ﻭ ﺑﻪ ﺭﻓﻴﻖ ﺍﻋﻠﻰ‬
‫‪٢٦٣‬‬ ‫ﺷﺘﺎﻓﺖ‪ .‬ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺩﻻﺋﻞ ﻇﻬﻮﺭ‪ ،‬ﻏﻠﺒﻪ ﻭﻗﺪﺭﺕ ﻭ ﺍﺣﺎﻃﻪ ﮐﻪ‬
‫ﺑﻨﻔﺴﻪ ﺍﺯ ﺁﻥ ُﻣﻈﻬﺮ ﻭﺟﻮﺩ ﻭ َﻣﻈﻬﺮ ﻣﻌﺒﻮﺩ ﺩﺭ ﺍﮐﻨﺎﻑ ﻭﺍﻗﻄﺎﺭ‬
‫ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺁﻥ ﺟﻤﺎﻝ ﺍﺯﻟﻰ ﺩﺭ ﺷﻴﺮﺍﺯ ﺩﺭ ﺳﻨﻪ‬
‫ﺳﺘﻴﻦ ﻇﺎﻫﺮ ﺷﺪﻧﺪ ﻭ ﮐﺸﻒ ﻏﻄﺎ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻣﻊ ﺫﻟﮏ ﺑﻪ ﺍﻧﺪﮎ‬
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‫ﺯﻣﺎﻧﻰ ﺁﺛﺎﺭ ﻏﻠﺒﻪ ﻭ ﻗﺪﺭﺕ ﻭ ﺳﻠﻄﻨﺖ ﻭ ﺍﻗﺘﺪﺍﺭ ﺍﺯ ﺁﻥ ﺟﻮﻫﺮ‬
‫ﺍﻟﺠﻮﺍﻫﺮ ﻭ ﺑﺤﺮ ﺍﻟﺒﺤﻮﺭ ﺩﺭ ﺟﻤﻴﻊ ﺑﻼﺩ ﻇﺎﻫﺮ ﺷﺪ‪ .‬ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ‬
‫ﺍﺯ ﻫﺮ ﺑﻠﺪﻯ ﺁﺛﺎﺭ ﻭ ﺍﺷﺎﺭﺍﺕ ﻭ ﺩﻻﻻﺕ ﻭ ﻋﻼﻣﺎﺕ ﺁﻥ ﺷﻤﺲ‬
‫‪ -١‬ﺳﻮﺭﻩ ﻫﻮﺩ‪ ،‬ﺁﻳﻪ ‪١١٢‬‬
 ‫ﺹ ‪١٥٦‬‬
‫ﻻﻫﻮﺗﻰ ﻫﻮﻳﺪﺍ ﮔﺸﺖ‪ .‬ﻭ ﭼﻪ ﻣﻘﺪﺍﺭ ﻗﻠﻮﺏ ﺻﺎﻓﻴﻪ ﺭﻗﻴﻘﻪ ﮐﻪ ﺍﺯ ﺁﻥ‬
‫ﺍﺯﻟﻴﻪ ﺣﮑﺎﻳﺖ ﻧﻤﻮﺩﻧﺪ ﻭ ﭼﻘﺪﺭ ﺭﺷﺤﺎﺕ ﻋﻠﻤﻰ ﺍﺯ ﺁﻥ ﺑﺤﺮ‬
‫ﺷﻤﺲ ّ‬
‫ﻟﺪﻧﻰ ﮐﻪ ﺍﺣﺎﻃﻪ ﻧﻤﻮﺩ ﺟﻤﻴﻊ ﻣﻤﮑﻨﺎﺕ ﺭﺍ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ ﻫﺮ ﺑﻠﺪ‬
‫ﻋﻠﻢ ّ‬
‫ﺭﺩ ﺍﻳﺸﺎﻥ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ‬
‫ﺍﻋﺰﻩ ﺑﺮ ﻣﻨﻊ ﻭ ّ‬
‫ﻭ ﻣﺪﻳﻨﻪ ﺟﻤﻴﻊ ﻋﻠﻤﺎ ﻭ ّ‬
‫ﻏﻞ ﻭﺣﺴﺪ ﻭ ﻇﻠﻢ ﺑﺮ ﺩﻓﻌﺸﺎﻥ ﺑﺴﺘﻨﺪ‪ .‬ﻭ ﭼﻪ ﻧﻔﻮﺱ‬
‫ﮐﻤﺮ ّ‬
‫ﻗﺪﺳﻴﻪ ﺭﺍ ﮐﻪ ﺟﻮﺍﻫﺮ ﻋﺪﻝ ﺑﻮﺩﻧﺪ ﺑﻪ ﻧﺴﺒﺖ ﻇﻠﻢ ﮐﺸﺘﻨﺪ ﻭ ﭼﻪ‬
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‫ﻫﻴﺎﮐﻞ ﺭﻭﺡ ﺭﺍ ﮐﻪ ﺻﺮﻑ ﻋﻠﻢ ﻭ ﻋﻤﻞ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﺑﻮﺩ ﺑﻪ‬
‫ﮐﻞ ﺫﻟﮏ ﻫﺮ ﻳﮏ ﺍﺯ ﺁﻥ‬
‫ﺑﺪﺗﺮﻳﻦ ﻋﺬﺍﺏ ﻫﻼﮎ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻣﻊ ّ‬
‫ﻭﺟﻮﺩﺍﺕ ﺗﺎ ﺩﻡ ﻣﺮﮒ ﺑﻪ ﺫﮐﺮ ﺍ‪ ‬ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﻫﻮﺍﻯ‬
‫ﺗﺴﻠﻴﻢ ﻭ ﺭﺿﺎ ﻃﺎﺋﺮ‪ .‬ﻭ ﺑﻪ ﻗﺴﻤﻰ ﺍﻳﻦ ﻭﺟﻮﺩﺍﺕ ﺭﺍ ﺗﻘﻠﻴﺐ ﻧﻤﻮﺩﻧﺪ‬
‫ﺗﺼﺮﻑ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﺠﺰ ﺍﺭﺍﺩﻩﺍﺵ ﻣﺮﺍﺩﻯ ﻧﺠﺴﺘﻨﺪ ﻭ ﺑﺠﺰ‬
‫ّ‬ ‫ﻭ‬
‫ﺍﻣﺮﺵ ﺍﻣﺮﻯ ﻧﮕﺰﻳﺪﻧﺪ‪ ،‬ﺭﺿﺎ ﺑﻪ ﺭﺿﺎﻳﺶ ﺩﺍﺩﻧﺪ ﻭ ﺩﻝ ﺑﻪ ﺧﻴﺎﻟﺶ‬
‫ﺗﺼﺮﻑ ﻭ ﺍﺣﺎﻃﻪ ﺍﺯ‬
‫ّ‬ ‫ﺗﻔﮑﺮ ﻧﻤﺎﺋﻴﺪ‪ ،‬ﺁﻳﺎ ﭼﻨﻴﻦ‬
‫ّ‬ ‫ﺑﺴﺘﻨﺪ‪ .‬ﺣﺎﻝ ﻗﺪﺭﻯ‬ ‫‪٢٦٤‬‬
‫ﻣﻨﺰﻫﻪ ﻭ ﻧﻔﻮﺱ‬
‫ﺍﺣﺪﻯ ﺩﺭ ﺍﻣﮑﺎﻥ ﻇﺎﻫﺮ ﺷﺪﻩ؟ ﻭ ﺟﻤﻴﻊ ﺍﻳﻦ ﻗﻠﻮﺏ ّ‬
‫ﻣﻘﺪﺳﻪ ﺑﻪ ﮐﻤﺎﻝ ﺭﺿﺎ ﺩﺭ ﻣﻮﺍﺭﺩ ﻗﻀﺎ ﺷﺘﺎﻓﺘﻨﺪ ﻭ ﺩﺭ ﻣﻮﺍﻗﻊ‬
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‫ﺷﮑﺎﻳﺖ‪ ،‬ﺟﺰ ُﺷﮑﺮ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇﺎﻫﺮ ﻧﻪ ﻭ ﺩﺭ ﻣﻮﺍﻃﻦ ﺑﻼ‪ ،‬ﺟﺰ‬
‫ﮐﻞ‬
‫ﺭﺿﺎ ﺍﺯ ﺍﻳﺸﺎﻥ ﻣﺸﻬﻮﺩ ﻧﻪ‪ .‬ﻭ ﺍﻳﻦ ﺭﺗﺒﻪ ﻫﻢ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ّ‬
‫ﻏﻞ ﻭ ﺑﻐﺾ ﻭ ﻋﺪﺍﻭﺕ ﺑﻪ ﺍﻳﻦ ﺍﺻﺤﺎﺏ‬
‫ﺍﻫﻞ ﺍﺭﺽ ﭼﻪ ﻣﻘﺪﺍﺭ ّ‬
‫ﺍﺫﻳﺖ ﻭ ﺍﻳﺬﺍﻯ ﺁﻥ ﻃﻠﻌﺎﺕ ﻗﺪﺳﻰ ﻣﻌﻨﻮﻯ ﺭﺍ‬
‫ﺩﺍﺷﺘﻨﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ّ‬
‫ﻋﻠﺖ ﻓﻮﺯ ﻭ ﺭﺳﺘﮕﺎﺭﻯ ﻭ ﺳﺒﺐ ﻓﻼﺡ ﻭ ﻧﺠﺎﺡ ﺍﺑﺪﻯ ﻣﻰ ﺩﺍﻧﺴﺘﻨﺪ‪.‬‬
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 ‫ﺹ ‪١٥٧‬‬
‫ﺁﻳﺎ ﻫﺮﮔﺰ ﺩﺭ ﻫﻴﭻ ﺗﺎﺭﻳﺨﻰ ﺍﺯ ﻋﻬﺪ ﺁﺩﻡ ﺗﺎ ﺣﺎﻝ ﭼﻨﻴﻦ ﻏﻮﻏﺎﺋﻰ ﺩﺭ‬
‫ﺑﻼﺩ ﻭﺍﻗﻊ ﺷﺪ ﻭ ﺁﻳﺎ ﭼﻨﻴﻦ ﺿﻮﺿﺎﺋﻰ ﺩﺭ ﻣﻴﺎﻥ ﻋﺒﺎﺩ ﻇﺎﻫﺮ ﮔﺸﺖ؟‬
‫ﻣﺤﻞ ﻟﻌﻦ ﺟﻤﻴﻊ ﻧﺎﺱ ﺷﺪﻧﺪ ﻭ‬
‫ّ‬ ‫ﺍﺫﻳﺖ‪،‬‬
‫ﻭ ﺑﺎ ﺍﻳﻦ ﻫﻤﻪ ﺍﻳﺬﺍء ﻭ ّ‬
‫ﻣﺤﻞ ﻣﻼﻣﺖ ﺟﻤﻴﻊ ﻋﺒﺎﺩ‪ .‬ﻭ ﮔﻮﻳﺎ ﺻﺒﺮ ﺩﺭ ﻋﺎﻟﻢ ﮐﻮﻥ ﺍﺯ‬
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‫ﺍﺻﻄﺒﺎﺭﺷﺎﻥ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﻭﻓﺎ ﺩﺭ ﺍﺭﮐﺎﻥ ﻋﺎﻟﻢ ﺍﺯ ﻓﻌﻠﺸﺎﻥ ﻣﻮﺟﻮﺩ‬
‫‪٢٦٥‬‬ ‫ﮔﺸﺖ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺩﺭ ﺟﻤﻴﻊ ﺍﻳﻦ ﻭﻗﺎﻳﻊ ﺣﺎﺩﺛﻪ ﻭ ﺣﮑﺎﻳﺎﺕ ﻭﺍﺭﺩﻩ‬
‫ﻣﻄﻠﻊ ﮔﺮﺩﻳﺪ ﺗﺎ ﺑﻪ‬
‫ﺗﻔﮑﺮ ﻓﺮﻣﺎﺋﻴﺪ ﺗﺎ ﺑﺮ ﻋﻈﻤﺖ ﺍﻣﺮ ﻭ ﺑﺰﺭﮔﻰ ﺁﻥ ّ‬
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‫ﻋﻨﺎﻳﺖ ﺭﺣﻤﺎﻥ‪ ،‬ﺭﻭﺡ ﺍﻃﻤﻴﻨﺎﻥ ﺩﺭ ﻭﺟﻮﺩ ﺩﻣﻴﺪﻩ ﺷﻮﺩ ﻭ ﺑﺮ‬
‫ﺳﺮﻳﺮ ﺍﻳﻘﺎﻥ ﻣﺴﺘﺮﻳﺢ ﻭ ﺟﺎﻟﺲ ﺷﻮﻳﺪ‪ .‬ﺧﺪﺍﻯ ﻭﺍﺣﺪ ﺷﺎﻫﺪ ﺍﺳﺖ‬
‫ﻣﻘﺮﺭﻩ‬
‫ﺗﻔﮑﺮ ﻧﻤﺎﺋﻴﺪ ﻋﻼﻭﻩ ﺑﺮ ﻫﻤﻪ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ّ‬
‫ّ‬ ‫ﮐﻪ ﺍﮔﺮ ﻓﻰ ﺍﻟﺠﻤﻠﻪ‬
‫ﺳﺐ ﻭ ﻟﻌﻦ ﺍﻫﻞ ﺍﺭﺽ ﺑﺮ ﺍﻳﻦ‬
‫ّ‬ ‫ﺭﺩ ﻭ‬
‫ﻭ ﺩﻻﺋﻞ ﻣﺬﮐﻮﺭﻩ‪ ،‬ﻫﻤﻴﻦ ّ‬
‫ﺣﺠﺖ ﺑﺮ‬
‫ﻓﻮﺍﺭﺱ ﻣﻴﺪﺍﻥ ﺗﺴﻠﻴﻢ ﻭ ﺍﻧﻘﻄﺎﻉ ﺍﻋﻈﻢ ﺩﻟﻴﻞ ﻭ ﺍﮐﺒﺮ ّ‬
‫ﺗﻔﮑﺮ ﺩﺭ ﺍﻋﺘﺮﺍﺿﺎﺕ‬
‫ّ‬ ‫ﺣﻘﻴﺖ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﻫﺮ ﺁﻥ ﮐﻪ‬
‫ّّ‬
‫ﺟﻬﺎﻝ ﻓﺮﻣﺎﺋﻰ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ‬
‫ﺟﻤﻴﻊ ﻣﺮﺩﻡ ﺍﺯ ﻋﻠﻤﺎء ﻭ ﻓﻀﻼء ﻭ ّ‬
‫ﻣﺤﮑﻢ ﺗﺮ ﻭ ﺭﺍﺳﺦ ﺗﺮ ﻭ ﺛﺎﺑﺖ ﺗﺮ ﻣﻰ ﺷﻮﻯ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺟﻤﻴﻊ ﺁﻧﭽﻪ‬
‫ﻟﺪﻧﻰ ﻭ ﻣﻮﺍﻗﻊ ﺍﺣﮑﺎﻡ ﺍﺯﻟﻰ ﺧﺒﺮ‬
‫ﻭﺍﻗﻊ ﺷﺪﻩ‪ ،‬ﺍﺯ ﻗﺒﻞ ﻣﻌﺎﺩﻥ ﻋﻠﻢ ّ‬
‫‪٢٦٦‬‬ ‫ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺍﮔﺮ ﭼﻪ ﺍﻳﻦ ﺑﻨﺪﻩ ﺍﺭﺍﺩﻩ ﺫﮐﺮ ﺍﺣﺎﺩﻳﺚ ﻗﺒﻞ ﺭﺍ ﻧﺪﺍﺷﺘﻢ‬
‫ﻣﺤﺒﺖ ﺁﻥ ﺟﻨﺎﺏ ﭼﻨﺪ ﺭﻭﺍﻳﺘﻰ ﮐﻪ ﻣﻨﺎﺳﺐ ﺍﻳﻦ‬
‫ّ‬ ‫ﻭ ﻟﻴﮑﻦ ﻧﻈﺮ ﺑﻪ‬
‫ﻣﻘﺎﻡ ﺍﺳﺖ ﺫﮐﺮ ﻣﻰ ﻧﻤﺎﻳﻢ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﻓﻰ ﺍﻟﺤﻘﻴﻘﻪ ﺍﺣﺘﻴﺎﺝ ﻧﻴﺴﺖ ﺯﻳﺮﺍ‬
‫ﮐﻪ ﺁﻧﭽﻪ ﺫﮐﺮ ﺷﺪﻩ ﺟﻤﻴﻊ ﺍﺭﺽ ﻭ ﻣﻦ ﻋﻠﻴﻬﺎ ﺭﺍ ﮐﺎﻓﻰ ﺍﺳﺖ‪ .‬ﻭ ﻓﻰ‬
 ‫ﺹ ‪۱۵۸‬‬
‫ﺍﻟﺤﻘﻴﻘﻪ ﺟﻤﻴﻊ ﮐﺘﺐ ﻭ ﺍﺳﺮﺍﺭ ﺁﻥ ﺩﺭ ﺍﻳﻦ ﻣﺨﺘﺼﺮ ﺫﮐﺮ ﺷﺪﻩ ﺑﻪ‬
‫ﺗﺄﻣﻞ ﻧﻤﺎﻳﺪ ﺟﻤﻴﻊ ﺍﺳﺮﺍﺭ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‬
‫ﻗﺴﻤﻰ ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻗﺪﺭﻯ ّ‬
‫ﻭ ﺍﻣﻮﺭ ﻇﺎﻫﺮﻩ ﺍﺯ ﺁﻥ ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ ﺫﮐﺮ ﺷﺪﻩ ﺍﺩﺭﺍﮎ‬
‫ﻣﻰ ﻧﻤﺎﻳﺪ‪ .‬ﻭ ﻟﻴﮑﻦ ﭼﻮﻥ ﻫﻤﻪ ﻧﺎﺱ ﺑﺮ ﻳﮏ ﺷﺄﻥ ﻭ ﻳﮏ ﻣﻘﺎﻡ‬
‫ﻧﻴﺴﺘﻨﺪ ﻟﻬﺬﺍ ﭼﻨﺪ ﺣﺪﻳﺜﻰ ﺫﮐﺮ ﻣﻰ ﻧﻤﺎﻳﻢ ﺗﺎ ﺳﺒﺐ ﺍﺳﺘﻘﺎﻣﺖ ﺍﻧﻔﺲ‬
‫ﺣﺠﺖ‬
‫ﻣﺘﺰﻟﺰﻟﻪ ﺷﻮﺩ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻋﻘﻮﻝ ﻣﻀﻄﺮﺑﻪ ﮔﺮﺩﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ّ‬
‫ﺗﺎﻡ ﻭ ﮐﺎﻣﻞ ﮔﺮﺩﺩ‪ .‬ﺍﺯ ﺟﻤﻠﻪ‬
‫ﺍﻟﻬﻰ ﺑﺮ ﺍﻋﺎﻟﻰ ﻭ ﺍﺩﺍﻧﻰ ﻋﺒﺎﺩ ّ‬ ‫‪٢٦٧‬‬
‫ﻟﻌﻨﻬﺎ‬
‫ﺍﻟﺤﻖ َ َ َ‬
‫ﺭﺍﻳﺔ َ ‪‬‬
‫ﻇﻬﺮﺕ َ ُ‬
‫ﺍﺣﺎﺩﻳﺚ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ٕ " :‬ﺍﺫﺍ َ َ َ ْ‬
‫ﻭﺍﻟﻐﺮﺏ‪ ".‬ﺣﺎﻝ ﺑﺎﻳﺪ ﻗﺪﺭﻯ ﺍﺯ ﺻﻬﺒﺎﻯ ﺍﻧﻘﻄﺎﻉ‬ ‫ﺍﻫﻞ ‪ِ ‬‬
‫ﺍﻟﺸﺮﻕ َ ْ َ ِ‬ ‫َ ُ‬
‫ﺧﻴﺮ ِ ْ‬
‫ﻣﻦ‬ ‫ٍَ‬
‫ﺳﺎﻋﺔ َ ٌ‬ ‫ﺗﻔﮑﺮ‬
‫ﻣﻘﺮ ﮔﺰﻳﺪ ﻭ " َ َ ‪ُ ‬‬
‫ﻧﻮﺷﻴﺪ ﻭ ﺑﺮ ﺭﻓﺮﻑ ﺍﻣﺘﻨﺎﻉ ّ‬
‫ﺳﻨﺔ‪ ".‬ﺭﺍ ﻣﻨﻈﻮﺭ ﺩﺍﺷﺖ ﮐﻪ ﺁﺧﺮ ﺳﺒﺐ ﺍﻳﻦ ﺍﻣﺮ‬
‫ﺳﺒﻌﻴﻦ َ َ ً‬ ‫ِ َِ‬
‫ﻋﺒﺎﺩﺓ َ ْ َ‬
‫ﺣﻖ‪،‬‬
‫ﺣﺐ ﻭ ﻃﻠﺐ ّ‬
‫ّ‬ ‫ﺷﻨﻴﻊ ﭼﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺟﻤﻴﻊ ﻣﺮﺩﻡ ﺑﺎ ﺍﻇﻬﺎﺭ‬
‫ﺣﻖ ﺭﺍ ﻟﻌﻦ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﻣﺴﺘﻔﺎﺩ ﺍﺯ ﺣﺪﻳﺚ‬
‫ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ‪ ،‬ﺍﻫﻞ ّ‬
‫ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﺳﺒﺐ‪ ،‬ﻧﺴﺦ ﻗﻮﺍﻋﺪ ﻭ ﺭﺳﻮﻡ ﻭ‬
‫ﻋﺎﺩﺍﺕ ﻭ ﺁﺩﺍﺏ ﺍﺳﺖ ﮐﻪ ﻫﻤﻪ ﻧﺎﺱ ﺑﻪ ﺁﻥ ﻣﺤﺪﻭﺩ ﮔﺸﺘﻪﺍﻧﺪ‪.‬‬
‫ﻭ ٕ ّﺍﻻ ﺍﮔﺮ ﺟﻤﺎﻝ ﺭﺣﻤﺎﻥ ﺑﺮ ﻫﻤﺎﻥ ﺭﺳﻮﻡ ﻭ ﺁﺩﺍﺏ ﺣﺮﮐﺖ ﻧﻤﺎﻳﺪ ﻭ‬
‫ﺗﺼﺪﻳﻖ ﮐﻨﺪ ﻣﺮﺩﻡ ﺭﺍ ﺩﺭ ﺁﻧﭽﻪ ﺑﻪ ﺁﻥ ﻣﺸﻐﻮﻟﻨﺪ‪ ،‬ﺩﻳﮕﺮ ﭼﺮﺍ ﺍﻳﻦ‬
‫ﻣﺼﺪﻕ ﻭ ﻣﺜﺒﺖ‬
‫ّ‬ ‫ﻫﻤﻪ ﺍﺧﺘﻼﻑ ﻭ ﻓﺴﺎﺩ ﺩﺭ ﻣﻠﮏ ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭ‬
‫ﺍﻟﺪﺍﻉ ٕﺍﻟﻰ َﺷﻲ‪‬‬
‫ِ‬ ‫ﻳﺪﻉ ّ‬
‫ﻳﻮﻡ َ ْ ُ‬
‫َ‬ ‫ْ‬ ‫َ‬
‫‪" :‬‬
‫ﺍﻳﻦ ﺣﺪﻳﺚ ﺷﺮﻳﻒ‪ ،‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‬
‫ْ‬
‫ﻗﺪﺳﻴﻪ ﻣﺮﺩﻡ‬
‫ّ‬ ‫ﺍﺣﺪﻳﻪ ﺍﺯ ﻭﺭﺍﻯ ﺣﺠﺒﺎﺕ‬
‫ّ‬ ‫ﻧﮑٍﺮ‪١ ".‬ﺑﺎﺭﻯ‪ ،‬ﭼﻮﻥ ﻣﻨﺎﺩﻯ‬
‫‪ُ ُ ٢٦٨‬‬
‫‪ -١‬ﺳﻮﺭﻩ ﻗﻤﺮ‪ ،‬ﺁﻳﻪ ‪٦‬‬
 ‫ﺹ ‪١٥٩‬‬
‫ﺭﺍ ﺑﻪ ﺍﻧﻘﻄﺎﻉ ﺗﻤﺎﻡ ﻣﻰ ﺧﻮﺍﻧﺪ ﺍﺯ ﺁﻧﭽﻪ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ‬
‫ﻧﺪﺍﻯ ﺍﻟﻬﻰ ﭼﻮﻥ ﻣﺨﺎﻟﻒ ﻫﻮﻯ ﺍﺳﺖ ﻟﻬﺬﺍ ﺍﻳﻦ ﻫﻤﻪ ﺍﻓﺘﺘﺎﻥ ﻭ‬
‫ِ‬
‫ﺣﺎﻝ ﻣﺮﺩﻡ ﺭﺍ ﻣﻼﺣﻈﻪ ﻧﻤﺎ ﮐﻪ ﻫﻴﭻ ﺫﮐﺮ‬ ‫ﺍﻣﺘﺤﺎﻥ ﺭﻭ ﻣﻰ ﺩﻫﺪ‪ .‬ﻭ‬
‫ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﻣﺤﮑﻤﻪ ﺭﺍ ﮐﻪ ﺟﻤﻴﻊ ﻇﺎﻫﺮ ﺷﺪﻩ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻟﮑﻦ ﺁﻥ‬
‫ﺗﻤﺴﮏ ﺑﻪ ﺁﻧﻬﺎ‬
‫ّ‬ ‫ﺻﺤﺖ ﻭ ﺳﻘﻢ ﺁﻥ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ‬
‫ّ‬ ‫ﺍﺣﺎﺩﻳﺜﻰ ﮐﻪ‬
‫ﺗﻌﻘﻞ‬
‫ﺟﺴﺘﻪﺍﻧﺪ ﮐﻪ ﭼﺮﺍ ﻇﺎﻫﺮ ﻧﺸﺪ‪ .‬ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺁﻧﭽﻪ ﺭﺍ ﻫﻢ ﮐﻪ ّ‬
‫ﺣﻖ ﺑﻪ‬
‫ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺑﺎﻫﺮ ﮔﺸﺖ‪ .‬ﻭ ﺁﺛﺎﺭ ﻭ ﻋﻼﻣﺎﺕ ّ‬
‫ﻣﺜﻞ ﺷﻤﺲ ﺩﺭ ﻭﺳﻂ ﺳﻤﺎء ﻻﺋﺢ‪ ،‬ﻣﻊ ﺫﻟﮏ ﻋﺒﺎﺩ ﺩﺭ ﺗﻴﻪ ﺟﻬﻞ ﻭ‬
‫ﻓﺮﻗﺎﻧﻴﻪ ﻭ‬
‫ّ‬ ‫ﻧﺎﺩﺍﻧﻰ ﺳﺮﮔﺮﺩﺍﻥ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ ﭼﻘﺪﺭ ﺍﺯ ﺁﻳﺎﺕ‬
‫ﺩﺍﻝ ﺍﺳﺖ ﺑﺮ ﺷﺮﻉ ﻭ ﺣﮑﻢ ﺟﺪﻳﺪ ﻭ‬
‫ﻣﺤﻘﻘﻪ ﮐﻪ ﺟﻤﻴﻊ ّ‬
‫ّ‬ ‫ﺭﻭﺍﻳﺎﺕ‬
‫ﺍﻣﺮ ﺑﺪﻳﻊ‪ ،‬ﺑﺎﺯ ﻣﻨﺘﻈﺮﻧﺪ ﮐﻪ ﻃﻠﻌﺖ ﻣﻮﻋﻮﺩ ﺑﺮ ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ‬
‫ﺣﮑﻢ ﻓﺮﻣﺎﻳﺪ ﭼﻨﺎﻧﭽﻪ ﻳﻬﻮﺩ ﻭ ﻧﺼﺎﺭﻯ ﻫﻤﻴﻦ ﺣﺮﻑ ﺭﺍ ﻣﻰ ﮔﻮﻳﻨﺪ‪.‬‬
‫‪٢٦٩‬‬ ‫ﺪﻟﻪ ﺑﺮ ﺷﺮﻉ ﺟﺪﻳﺪ ﻭ ﺍﻣﺮ ﺑﺪﻳﻊ ﻓﻘﺮﺍﺕ‬
‫ﻭ ﺍﺯ ﺟﻤﻠﻪ ﮐﻠﻤﺎﺕ ﻣ ّ‬
‫ﺍﻟﻔﺮﺍ‪‬ﺾ ﻭ‬ ‫ِ‬ ‫ﺍﻟﻤﺪﺧﺮ ِ َ‬
‫ﻟﺘﺠﺪﻳﺪ َ ‪ِ ‬‬ ‫ﺍﻳﻦ ُ ‪ُ َ ‬‬
‫ﺩﻋﺎﻯ ﻧﺪﺑﻪ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ ْ َ " :‬‬
‫ﺍﻟﻤﻠﺔ َ ‪ِ َ ‬‬
‫ﻭﺍﻟﺸﺮﻳﻌﺔ‪ ".‬ﻭ ﺩﺭ ﺯﻳﺎﺭﺕ‬ ‫ﻻﻋﺎﺩﺓ ِ ‪ِ ‬‬
‫ﺍﻟﻤﺘﺨﻴﺮ ٕ َ ِ‬
‫ﺍﻳﻦ ُ َ ‪ُ ‬‬
‫ﺍﻟﺴﻨﻦ ﻭ َ ْ َ‬
‫‪ِ َ‬‬
‫ﺳ‪‬ﻞ َﺍﺑﻮ َ ِ‬
‫ﻋﺒﺪ ﺍ‪َ ِ‬ﻋﻦ‬ ‫ﺍﻟﺤ ‪‬ﻖ َ ِ‬
‫ﺍﻟﺠﺪﻳﺪ"‪َ  ُ " .‬‬ ‫ﻋﻠﻰ َ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ ‪ُ ‬‬
‫ﺍﻟﺴﻼﻡ َ َ‬
‫‪" :‬‬

‫ﺭﺳﻮﻝ ﺍ‪َ ِ‬ﻭ َ ِ ُ‬

‫ﻳﻬﺪﻡ‬ ‫ﺻﻨﻊ َ ُ‬
‫ﻳﺼﻨﻊ ﻣﺎ َ َ َ‬
‫ﺳﻴﺮﺗﻪ ﻗﺎﻝ َ َ ُ‬
‫ﮐﻴﻒ َ ُ‬
‫ﺍﻟﻤﻬﺪﻱ َ َ‬
‫ّ‬
‫َِ‬
‫ﺳﻴﺮﺓ َ‬
‫‪٢٧٠‬‬ ‫ﺍﻟﺠﺎﻫﻠﻴﺔ‪ " .‬ﺣﺎﻝ‬
‫‪‬‬ ‫ﺍﻣﺮ‬
‫ﺭﺳﻮﻝ ﺍ‪َ ْ َ ِ‬‬
‫ﻫﺪﻡ َ ُ ُ‬
‫ﻗﺒﻠﻪ َﮐﻤﺎ َ َ َ‬
‫ﮐﺎﻥ َ ْ َ ُ‬
‫ﻣﺎ َ‬
‫ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺑﺎ ﻭﺟﻮﺩ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﭼﻪ ﺍﺳﺘﺪﻻﻝ ﻫﺎ‬
‫ﺑﺮ ﻋﺪﻡ ﺗﻐﻴﻴﺮ ﺍﺣﮑﺎﻡ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﺑﺎ ﺍﻳﻨﮑﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﻫﺮ ﻇﻬﻮﺭ‪،‬‬
 ‫ﺹ ‪١٦٠‬‬
‫ﺳﺮﴽ ﻭ ﺟﻬﺮﴽ‪ ،‬ﻇﺎﻫﺮﴽ‬
‫ﻇﻬﻮﺭ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻳﻞ ﺍﺳﺖ ﺩﺭ ﺍﺭﮐﺎﻥ ﻋﺎﻟﻢ ّ‬
‫ﻭ ﺑﺎﻃﻨﴼ‪ ،‬ﭼﻪ ﺍﮔﺮ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺍﻣﻮﺭﺍﺕ ﺍﺭﺽ ﺗﻐﻴﻴﺮ ﻧﻴﺎﺑﺪ ﻇﻬﻮﺭ‬
‫ﮐﻠﻴﻪ ﻟﻐﻮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ "ﻋﻮﺍﻟﻢ" ﮐﻪ ﺍﺯ ﮐﺘﺐ‬
‫ﻣﻈﺎﻫﺮ ّ ّ‬
‫ﺻﺒﻲ‬
‫ﻫﺎﺷﻢ ِ‬ ‫ﻣﻦ َﺑﻨﻰ ِ‬ ‫ﻳﻈﻬﺮ ِ ْ‬
‫ﻣﺸﻬﻮﺭﻩ ﻣﻌﺘﺒﺮﻩ ﺍﺳﺖ ﻣﻰ ﻓﺮﻣﺎﻳﺪ َ ْ َ ُ‬
‫‪" :‬‬
‫ٍ َ ‪‬‬
‫‪ِ‬‬
‫ﺍﻋﺪﺍ‪‬ﻪ‬ ‫ﺍﮐﺜﺮ َ‬ ‫ﺍﺣﮑﺎﻡ َ ٍ‬
‫ﺟﺪﻳﺪ" ٕﺍﻟﻰ ﺍﻥ ﻗﺎﻝ " َﻭ َ َ ُ‬ ‫ٍ‬ ‫ُﺫﻭ ِ ٍ‬
‫ﮐﺘﺎﺏ ﻭ َ‬
‫ﻣﺤﻤﺪ ﺫﮐﺮ ﻣﻰ ﻧﻤﺎﻳﺪ‬
‫ّ‬ ‫ﺍﻟﻌﻠﻤﺎء‪ ".‬ﻭ ﺩﺭ ﻣﻘﺎﻣﻰ ﺩﻳﮕﺮ ﺍﺯ ﺻﺎﺩﻕ ﺑﻦ‬
‫َُ ُ‬
‫ﻳﺄﻣﺮ‬ ‫ﻣﻦ َﺑﻨﻰ ِ ٍ‬
‫ﻫﺎﺷﻢ ﻭ َ ُ ُ‬ ‫ﺻﺒﻲ ِ ْ‬ ‫ﻳﻈﻬﺮ‬ ‫ﮐﻪ ﻓﺮﻣﻮﺩﻧﺪ َ َ َ‬
‫ﻭﻟﻘﺪ‬ ‫‪" :‬‬
‫‪‬‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫ٍ‬
‫ﺟﺪﻳﺪ‪،‬‬ ‫ﺑﮑﺘﺎﺏ‬
‫ٍ‬ ‫ﺍﻟﻨﺎﺱ‬
‫ﻳﺒﺎﻳﻊ ّ َ‬ ‫ﮐﺘﺎﺏ َ ٍ‬
‫ﺟﺪﻳﺪ‪ُ ِ ُ ،‬‬ ‫ٍ‬ ‫ﺍﻟﻨﺎﺱ ِ َ ْ َ ِ ِ‬
‫ﺑﺒﻴﻌﺘﻪ ﻭ ُﻫ َﻮ ُﺫﻭ‬ ‫ّ َ‬
‫ﻓﺎﺳﺮﻋﻮﺍ‬ ‫ﺳﻤﻌﺘﻢ ِ ُ‬
‫ﻣﻨﻪ َﺷﻴﺌﴼ َ ْ ُ ُ‬ ‫ﺈﻥ َ ِ ْ ُ‬
‫ﺷﺪﻳﺪ‪َ .‬ﻓ ْ‬
‫ﺍﻟﻌﺮﺏ َ ٌ‬
‫َﻋﻠﻰ َ َ ِ‬
‫ﺳﺮﺝ ﻳﻘﻴﻦ ﺭﺍ ﻋﻤﻞ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﮑﻪ‬
‫ﺍﺋﻤﻪ ﺩﻳﻦ ﻭ ُ ُ‬
‫ﻭﺻﻴﺖ ّ‬
‫ّ‬ ‫َٕﺍﻟﻴﻪ‪ ".‬ﺧﻮﺏ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﺍﮔﺮ ﺷﻨﻴﺪﻳﺪ ﮐﻪ ﺟﻮﺍﻧﻰ ﺍﺯ ﺑﻨﻰ ﻫﺎﺷﻢ ﻇﺎﻫﺮ ﺷﺪ ﻭ‬
‫ﺭﺑﺎﻧﻰ‬
‫ﻣﻰ ﺧﻮﺍﻧﺪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﮐﺘﺎﺏ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﻭ ﺍﺣﮑﺎﻡ ﺑﺪﻳﻊ ّ‬
‫ﺑﺸﺘﺎﺑﻴﺪ ﺑﺴﻮﻯ ﺍﻭ‪ ،‬ﻣﻊ ﺫﻟﮏ ﺟﻤﻴﻊ ﺣﮑﻢ ﮐﻔﺮ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﺍﻳﻤﺎﻥ‬
‫ﺳﻴﺪ ﺍﻣﮑﺎﻥ ﺩﺍﺩﻧﺪ ﻭ ﻧﺮﻓﺘﻨﺪ ﺑﺴﻮﻯ ﺁﻥ ﻧﻮﺭ ﻫﺎﺷﻤﻰ ﻭ‬
‫ﺑﻪ ﺁﻥ ّ‬
‫ﻇﻬﻮﺭ ﺳﺒﺤﺎﻧﻰ ﻣﮕﺮ ﺑﺎ ﺷﻤﺸﻴﺮﻫﺎﻯ ﮐﺸﻴﺪﻩ ﻭ ﻗﻠﺐ ﻫﺎﻯ ﭘﺮ ﮐﻴﻨﻪ‪.‬‬
‫ﻭ ﺩﻳﮕﺮ ﻣﻼﺣﻈﻪ ﻋﺪﺍﻭﺕ ﻋﻠﻤﺎ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﺑﻪ ﭼﻪ ﺻﺮﻳﺤﻰ ﺩﺭ‬
‫ﻣﺪﻟﻪ‬
‫ﮐﺘﺐ ﻣﺬﮐﻮﺭ ﺍﺳﺖ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﻫﻤﻪ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﻇﺎﻫﺮﻩ ّ‬
‫ﻣﺤﻘﻘﻪ‪ ،‬ﺟﻤﻴﻊ ﻧﺎﺱ ﺍﺯ ﺟﻮﻫﺮ ﺻﺎﻓﻰ ﻣﻌﺮﻓﺖ ﻭ‬
‫ّ‬ ‫ﻭ ﺍﺷﺎﺭﺍﺕ ﻭﺍﺿﺤﻪ‬
‫ﺑﻴﺎﻥ ﻣﻌﺮﺽ ﺷﺪﻩﺍﻧﺪ ﻭ ﺑﻪ ﻣﻈﺎﻫﺮ ﺿﻼﻟﺖ ﻭ ﻃﻐﻴﺎﻥ ﺍﻗﺒﺎﻝ‬
‫ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺑﺎ ﺍﻳﻦ ﺭﻭﺍﻳﺎﺕ ﻭﺍﺭﺩﻩ ﻭ ﮐﻠﻤﺎﺕ ﻧﺎﺯﻟﻪ ﻣﻰ ﮔﻮﻳﻨﺪ ﺁﻧﭽﻪ‬
 ‫ﺹ ‪١٦١‬‬
‫ﺣﻖ ﺑﻴﺎﻧﻰ ﺑﻔﺮﻣﺎﻳﺪ ﮐﻪ‬
‫ﻧﻔﺴﺸﺎﻥ ﺑﻪ ﺁﻥ ﻣﺎﻳﻞ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﺟﻮﻫﺮ ّ‬
‫ﻣﺨﺎﻟﻒ ﻧﻔﺲ ﻭ ﻫﻮﺍﻯ ﺍﻳﻦ ﮔﺮﻭﻩ ﻭﺍﻗﻊ ﺷﻮﺩ ﻓﻰ ﺍﻟﻔﻮﺭ ﺗﮑﻔﻴﺮ ﻧﻤﺎﻳﻨﺪ‬
‫ﺍﺋﻤﻪ ﺩﻳﻦ ﻭ ﺍﻧﻮﺍﺭ ﻣﺒﻴﻦ ﺍﺳﺖ ﻭ‬
‫ﻭ ﻣﻰ ﮔﻮﻳﻨﺪ‪ :‬ﺍﻳﻦ ﻣﺨﺎﻟﻒ ﻗﻮﻝ ّ‬
‫ﺩﺭ ﺷﺮﻉ ﻣﺘﻴﻦ ﭼﻨﻴﻦ ﺍﻣﺮﻯ ﻭ ﺣﮑﻤﻰ ﺻﺎﺩﺭ ﻧﺸﺪﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ‬
‫ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﺳﺨﻦ ﻫﺎﻯ ﺑﻰ ﻓﺎﺋﺪﻩ ﺍﺯ ﺍﻳﻦ ﻫﻴﺎﮐﻞ ﻓﺎﻧﻴﻪ ﻇﺎﻫﺮ ﺷﺪﻩ ﻭ‬
‫‪٢٧١‬‬ ‫ﻣﻰ ﺷﻮﺩ‪ .‬ﺣﺎﻝ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺭﺍ ﻣﻼﺣﻈﻪ ﻧﻤﺎﺋﻴﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﺯ ﻗﺒﻞ‬
‫ﺟﻤﻴﻊ ﺍﻣﻮﺭﺍﺕ ﺭﺍ ﺍﺧﺒﺎﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ "ﺍﺭﺑﻌﻴﻦ" ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩ‪:‬‬
‫ﻭﻟﻢ‬
‫ﺍﻟﻨﺎﺱ َ َ‬
‫ﻓﻴﺪﻋﻮ ّ َ‬ ‫ﺍﺣﮑﺎﻡ َ ٍ‬
‫ﺟﺪﻳﺪ َ َ‬ ‫ﺻﺒﻰ ُﺫﻭ‬ ‫ﻳﻈﻬﺮ ِﻣﻦ َﺑﻨﻰ ِ‬
‫ﻫﺎﺷﻢ‬ ‫"َ َ ُ‬
‫ٍ‬ ‫ٍ َ ّ ٌ‬
‫ﺣﮑﻢ ِﺑ َﺸﻰ‪َ ‬ﻟﻢ ُ ُ‬
‫ﻳﻄﻴﻌﻮﻩ‬ ‫ﺍﻟﻌﻠﻤﺎء ﻓﺈﺫﺍ َ َ َ‬ ‫‪ِ‬‬
‫ﺍﻋﺪﺍ‪‬ﻪ ُ َ ُ‬ ‫ﻭﺍﮐﺜﺮ‬
‫ﺍﺣﺪ َ َ َ ُ‬
‫ﻳﺠﺒﻪ َ َ ٌ‬
‫ُ ِ ُْ‬
‫ﺍﻟﺪﻳﻦ" ٕﺍﻟﻰ ﺁﺧﺮ‬ ‫ﻋﻨﺪﻧﺎ ِﻣﻦ َ ‪ِ  ‬‬
‫ﺍ‪‬ﻤﺔ ّ‬ ‫ﺧﻼﻑ ﻣﺎ ِ َ‬
‫ُ‬ ‫ﻓﻴﻘﻮﻟﻮﻥ ﻫﺬﺍ‬
‫ََُ ُ َ‬
‫ﺍﻟﺤﺪﻳﺚ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻟﻴﻮﻡ ﺟﻤﻴﻊ ﻫﻤﻴﻦ ﮐﻠﻤﺎﺕ ﺭﺍ ﺍﻋﺎﺩﻩ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻭ‬
‫ﻳﻔﻌﻞ ﻣﺎ َﻳﺸﺎء‬
‫ﺷﺎﻋﺮ ﺑﺮ ﺍﻳﻦ ﻧﺸﺪﻩ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺑﺮ ﻋﺮﺵ َ َ ُ‬
‫‪٢٧٢‬‬ ‫ﻳﺤﮑﻢ ﻣﺎ ُﻳﺮﻳﺪ ﺳﺎﮐﻦ‪ .‬ﻭ ﻫﻴﭻ ﺍﺩﺭﺍﮐﻰ‬
‫ﮐﺮﺳﻲ َ ُ ُ‬ ‫ﺟﺎﻟﺴﻨﺪ ﻭ ﺑﺮ‬
‫ّ‬
‫ﮐﻴﻔﻴﺖ ﻇﻬﻮﺭ ﺍﻭ ﻭ ﻫﻴﭻ ﻋﺮﻓﺎﻧﻰ ﺍﺣﺎﻃﻪ ﻧﻨﻤﺎﻳﺪ‬
‫ّ‬ ‫ﺳﺒﻘﺖ ﻧﻴﺎﺑﺪ ﺑﺮ‬
‫ﮐﻤﻴﺖ ﺍﻣﺮ ﺍﻭ‪ .‬ﻭ ﺟﻤﻴﻊ ﻗﻮﻝ ﻫﺎ ﺑﻪ ﺗﺼﺪﻳﻖ ﺍﻭ ﻣﻨﻮﻁ ﺍﺳﺖ ﻭ‬
‫ﺑﺮ ّ ّ‬
‫ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﺑﻪ ﺍﻣﺮ ﺍﻭ ﻣﺤﺘﺎﺝ‪ .‬ﻭ ﻣﺎ ﺳﻮﺍﻯ ﺍﻭ ﺑﻪ ﺍﻣﺮ ﺍﻭ ﻣﺨﻠﻮﻕ ﺍﻧﺪ‬
‫ﻣﺒﻴﻦ‬
‫ﻭ ﺑﻪ ﺣﮑﻢ ﺍﻭ ﻣﻮﺟﻮﺩ‪ .‬ﻭ ﺍﻭﺳﺖ ُﻣﻈﻬﺮ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ ﻭ ّ‬
‫ﺣﮑﻤﺖ ﻫﺎﻯ ﻏﻴﺐ ﺻﻤﺪﺍﻧﻰ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ "ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ" ﻭ‬
‫ﻣﺤﻤﺪ ﻭﺍﺭﺩ ﺷﺪﻩ ﮐﻪ‬
‫ّ‬ ‫"ﻋﻮﺍﻟﻢ" ﻭ ﺩﺭ "ﻳﻨﺒﻮﻉ" ﺍﺯ ﺻﺎﺩﻕ ﺑﻦ‬
‫ﻓﺠﻤﻴﻊ ﻣﺎ ﺟﺎ‪‬ﺕ ِ ِﺑﻪ‬ ‫ﺳﺒﻌﺔ َﻭ ِ ُ َ‬
‫ﻋﺸﺮﻭﻥ َﺣﺮﻓﴼ‪ُ َ َ .‬‬ ‫ﻓﺮﻣﻮﺩ ِ ْ ُ‬
‫ﺍﻟﻌﻠﻢ َ ْ َ ٌ‬
‫‪" :‬‬
 ‫ﺹ ‪١٦٢‬‬
‫ﺍﻟﺤﺮﻓﻴﻦ‪.‬‬
‫ﻏﻴﺮ ْ َ َ ِ‬
‫ﺍﻟﻴﻮﻡ َ َ‬
‫ﺣﺘﻰ َ َ‬
‫ﺍﻟﻨﺎﺱ َ ‪‬‬ ‫ﺣﺮﻓﺎﻥ ﻭ َﻟﻢ َ ِ ِ‬
‫ﻳﻌﺮﻑ ّ ُ‬ ‫ﺍﻟﺮﺳﻞ َ ِ‬
‫‪ُ ُ ‬‬
‫ﺍﻟﻌﺸ َ‬
‫ﺮﻳﻦ َﺣﺮﻓﴼ‪ ".‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ‬ ‫ﺍﻟﺨﻤﺴﺔ َﻭ ِ ْ‬
‫ﺮﺝ َ َ َ‬ ‫ﻗﺎﺋﻤﻨﺎ َ ْ‬
‫ﺍﺧ َ َ‬ ‫ﻗﺎﻡ ُ‬‫ﻓﺈﺫﺍ َ‬
‫ﻣﻌﻴﻦ ﻓﺮﻣﻮﺩﻩ ﻭ ﺟﻤﻴﻊ‬
‫ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﻋﻠﻢ ﺭﺍ ﺑﻴﺴﺖ ﻭ ﻫﻔﺖ ﺣﺮﻑ ّ‬
‫ﺍﻧﺒﻴﺎء ﺍﺯ ﺁﺩﻡ ﺍﻟﻰ ﺧﺎﺗﻢ ﺩﻭ ﺣﺮﻑ ﺁﻥ ﺭﺍ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﺑﺮ ﺍﻳﻦ‬
‫ﺩﻭ ﺣﺮﻑ ﻣﺒﻌﻮﺙ ﺷﺪﻩﺍﻧﺪ ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ :‬ﻗﺎﺋﻢ ﻇﺎﻫﺮ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‬
‫ﺟﻤﻴﻊ ﺍﻳﻦ ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ ﺣﺮﻑ ﺭﺍ‪ .‬ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﻗﺪﺭ ﻭ ﺭﺗﺒﻪ ﺁﻥ‬
‫ﮐﻞ ﺍﻧﺒﻴﺎء ﻭ ﺍﻣﺮﺵ‬
‫ﺣﻀﺮﺕ ﺭﺍ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎ ﮐﻪ ﻗﺪﺭﺵ ﺍﻋﻈﻢ ﺍﺯ ّ‬
‫ﮐﻞ ﺍﻭﻟﻴﺎﺳﺖ‪ .‬ﻭ ﺍﻣﺮﻯ ﺭﺍ ﮐﻪ‬
‫ﺍﻋﻠﻰ ﻭ ﺍﺭﻓﻊ ﺍﺯ ﻋﺮﻓﺎﻥ ﻭ ﺍﺩﺭﺍﮎ ّ‬
‫ﺍﻃﻼﻉ ﻧﻴﺎﻓﺘﻪ ﻭ ﻳﺎ ﺑﻪ ﺍﻣﺮ ﻣﺒﺮﻡ‬
‫ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﻭ ﺍﺻﻔﻴﺎء ﺑﻪ ﺁﻥ ّ‬
‫ﺍﻟﻬﻰ ﺍﻇﻬﺎﺭ ﻧﺪﺍﺷﺘﻪ‪ ،‬ﺍﻳﻦ ﻫﻤﺞ ﺭﻋﺎﻉ ﺑﻪ ﻋﻘﻮﻝ ﻭ ﻋﻠﻮﻡ ﻭ ﺍﺩﺭﺍﮎ‬
‫ﺍﻡ‬
‫ﺭﺩ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪ْ َ " .‬‬
‫ﻧﺎﻗﺺ ﺧﻮﺩ ﻣﻴﺰﺍﻥ ﻣﻰ ﮐﻨﻨﺪ‪ ،‬ﺍﮔﺮ ﻣﻄﺎﺑﻖ ﻧﻴﺎﻳﺪ ّ‬
‫ﻳﺴﻤﻌﻮﻥ ﺍﻭ َ ْ ِ ُ َ‬
‫ﻳﻌﻘﻠﻮﻥ ؟ ٕﺍ ْﻥ ُﻫﻢ ٕ ّﺍﻻ‬ ‫ﺍﮐﺜﺮﻫﻢ َ ْ َ ُ َ‬
‫ﺍﻥ َ ْ َ َ ُ ْ‬
‫ﺗﺤﺴﺐ َ ‪‬‬
‫َ ْ َ ُ‬
‫ﺳﺒﻴﻼ‪ ١" .‬ﺁﻳﺎ ﺍﻳﻦ ﺣﺪﻳﺚ ﻣﺬﮐﻮﺭ ﺭﺍ ﺑﺮ ﭼﻪ‬
‫ﺍﺿﻞ َ ً‬
‫ﻫﻢ َ َ ‪‬‬
‫ﺑﻞ ُ ْ‬
‫ﮐﺎﻻﻧﻌﺎﻡ َ ْ‬
‫َ ََْ ِ‬ ‫‪٢٧٣‬‬
‫ﻏﻴﺒﻴﻪ ﻭ ﺍﻣﻮﺭﺍﺕ ﺑﺪﻳﻌﻪ‬
‫ّ‬ ‫ﺣﻤﻞ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﮐﻪ ﺻﺮﻳﺢ ﺑﺮ ﻇﻬﻮﺭ ﻣﻄﺎﻟﺐ‬
‫ﺍﻳﺎﻡ ﺁﻥ ﺣﻀﺮﺕ؟ ﻭ ﺍﻳﻦ ﺍﻣﻮﺭﺍﺕ ﺑﺪﻳﻌﻪ ﺳﺒﺐ‬
‫ﺟﺪﻳﺪﻩ ﺍﺳﺖ ﺩﺭ ّ‬
‫ﺍﺧﺘﻼﻑ ﻧﺎﺱ ﻣﻰ ﺷﻮﺩ ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ ﺟﻤﻴﻊ ﻋﻠﻤﺎء ﻭ ﻓﻘﻬﺎء ﺣﮑﻢ‬
‫ﺑﺮ ﻗﺘﻞ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﮐﻨﻨﺪ ﻭ ﻫﻤﻪ ﺍﻫﻞ ﺍﺭﺽ ﺑﺮ‬
‫ﻣﺨﺎﻟﻔﺖ ﻗﻴﺎﻡ ﻧﻤﺎﻳﻨﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ "ﮐﺎﻓﻰ" ﺩﺭ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺩﺭ‬
‫"ﻟﻮﺡ ﻓﺎﻃﻤﻪ" ﺩﺭ ﻭﺻﻒ ﻗﺎﺋﻢ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ِ َ َ " :‬‬
‫ﻋﻠﻴﻪ َ ُ‬
‫ﮐﻤﺎﻝ ُﻣﻮﺳﻰ َﻭ‬
‫‪ -١‬ﺳﻮﺭﻩ ﻓﺮﻗﺎﻥ‪ ،‬ﺁﻳﻪ ‪٤٤‬‬

‫ﺹ‪۱۶۳‬‬
‫ﺗﺘﻬﺎﺩﻯ‬ ‫ﺍﻭﻟﻴﺎﺅﻩ ﻓﻰ َ ِ ِ‬
‫ﺯﻣﺎﻧﻪ ﻭ ُ َ‬ ‫ُ‬ ‫ﺍﻳﻮﺏ َ َ ِ ‪‬‬
‫ﻓﻴﺬﻝ‬ ‫ﺻﺒﺮ َ ‪َ ‬‬
‫ﺑﻬﺎء ﻋﻴﺴﻰ ﻭ َ ُ‬
‫َ ُ‬
‫ﻴﻘﺘﻠﻮﻥ ﻭ‬
‫ﺍﻟﺪﻳﻠﻢ َﻓ ُ ْ َ ُ َ‬ ‫ﺗﺘﻬﺎﺩﻯ ُﺭﺅﻭ ُﺱ ‪ِ ‬‬
‫ﺍﻟﺘﺮﮎ ﻭ ‪ِ َ ‬‬ ‫ﺭﺅﻭ ُﺳﻬﻢ َﮐﻤﺎ ُ َ‬
‫ُُ‬
‫ﺍﻻﺭﺽ‬ ‫ﻭﺟﻠﻴﻦ ُ َ ُ‬
‫ﺗﺼﺒﻊ َ ُ‬ ‫ﻣﺮﻋﻮﺑﻴﻦ َ ِ َ‬
‫َ‬ ‫ﺧﺎ‪‬ﻔﻴﻦ َ ُ‬
‫ﻳﮑﻮﻧﻮﻥ ‪َ ‬‬
‫ﻳﺤﺮﻗﻮﻥ ﻭ َ ُ َ‬
‫ُ َُ َ‬
‫ﺍﻭﻟﺌﮏ َﺍﻭﻟﻴﺎﺋﻰ‬
‫َ‬ ‫ﺍﻟﺮﻧﺔ ﻓﻰ ِ ‪ِ ‬‬
‫ﻧﺴﺎ‪‬ﻬﻢ ُ‬ ‫ﺍﻟﻮﻳﻞ ﻭ ‪ُ ّ ‬‬
‫ُ‬ ‫ﻳﻔﺸﻮ‬ ‫ِ ِ ‪ْ ِ‬‬
‫ﺑﺪﻣﺎ‪‬ﻬﻢ ﻭ َ ْ ُ‬
‫ﺣﻘﴼ‪ ".‬ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺣﺮﻓﻰ ﺍﺯ ﺍﻳﻦ ﺣﺪﻳﺚ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ ﻣﮕﺮ ﺁﻧﮑﻪ ﻇﺎﻫﺮ‬
‫ّ‬
‫ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺍﮐﺜﺮ ﺍﻣﺎﮐﻦ ﺩﻡ ﺷﺮﻳﻔﺸﺎﻥ ﺭﻳﺨﺘﻪ ﺷﺪ ﻭ ﺩﺭ ﻫﺮ‬
‫ﺑﻠﺪﻯ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺳﻴﺮ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﻭﻻﻳﺎﺕ ﻭ ﺷﻬﺮﻫﺎ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ‪،‬‬
‫ﺑﻌﻀﻰ ﺭﺍ ﺳﻮﺧﺘﻨﺪ‪ .‬ﻭ ﻣﻊ ﺫﻟﮏ ﻫﻴﭻ ﻧﻔﺴﻰ ﻓﮑﺮ ﻧﻨﻤﻮﺩ ﮐﻪ ﺍﮔﺮ‬
‫ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﺑﻪ ﺷﺮﻳﻌﺖ ﻭ ﺍﺣﮑﺎﻡ ﻗﺒﻞ ﻣﺒﻌﻮﺙ ﻭ ﻇﺎﻫﺮ ﺷﻮﺩ‬
‫ﺩﻳﮕﺮ ﺫﮐﺮ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﺑﺮﺍﻯ ﭼﻪ ﺷﺪﻩ ﻭ ﭼﺮﺍ ﺍﻳﻦ ﻫﻤﻪ ﺍﺧﺘﻼﻑ‬
‫ﺍﺫﻳﺖ‬
‫ﻇﺎﻫﺮ ﻣﻰ ﺷﻮﺩ ﺗﺎ ﺁﻧﮑﻪ ﻗﺘﻞ ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﺭﺍ ﻭﺍﺟﺐ ﺩﺍﻧﻨﺪ ﻭ ّ‬
‫‪٢٧٤‬‬ ‫ﻣﻘﺪﺳﻪ ﺭﺍ ﺳﺒﺐ ﻭﺻﻮﻝ ﺑﻪ ﻣﻌﺎﺭﺝ ﻗﺮﺏ ﺷﻤﺮﻧﺪ؟ ﻭ‬
‫ﺍﻳﻦ ﺍﺭﻭﺍﺡ ّ‬
‫ﺩﻳﮕﺮ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﭼﮕﻮﻧﻪ ﺟﻤﻴﻊ ﺍﻳﻦ ﺍﻣﻮﺭ ﻭﺍﺭﺩﻩ ﻭ ﺍﻓﻌﺎﻝ‬
‫ﻧﺎﺯﻟﻪ ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﻗﺒﻞ ﺫﮐﺮ ﺷﺪﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺩﺭ "ﺭﻭﺿﻪ ﮐﺎﻓﻰ"‬
‫ﻣﻌﺎﻭﻳﺔ ﺑﻦ‬ ‫ﺩﺭ ﺑﻴﺎﻥ ﺯﻭﺭﺍء ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪َ " :‬ﻭ ِﻓﻰ َ َ ِ‬
‫ﺭﻭﺿﺔ ﺍﻟﮑﺎﻓﻰ َﻋﻦ ُ َ‬
‫ﻗﻠﺖ ‪ُ ْ ِ ُ :‬‬
‫ﺟﻌﻠﺖ‬ ‫ﺍﻟﺰﻭﺭﺍ‪ ‬؟ ُ ْ ُ‬
‫ﺍﺗﻌﺮﻑ ‪ْ ‬‬
‫ﻭﻫﺐ َﻋﻦ َﺍﺑﻰ َﻋﺒﺪﺍ‪ ‬ﻗﺎﻝ ‪ُ ِ َ َ :‬‬
‫َ َ‬
‫ﺍﻟﺮﻱ؟‬ ‫ﻗﺎﻝ‪َ ْ َ َ :‬‬
‫ﺩﺧﻠﺖ ‪ ‬‬ ‫ﺛﻢ َ‬ ‫ﺑﻐﺪﺍﺩ‪ .‬ﻗﺎﻝ ﻻ‪ ُ ،‬‬
‫ُ‬ ‫ﺍﻧﻬﺎ َ‬‫ﻳﻘﻮﻟﻮﻥ ٕ ‪‬‬
‫َ‬ ‫ﻓﺪﺍﮎ‪ُ َ ،‬‬
‫َ‬ ‫ِ‬
‫ﻧﻌﻢ‪َ َ .‬‬
‫ﻗﺎﻝ‬ ‫ﻗﻠﺖ‪ْ َ َ :‬‬
‫ﺍﻟﺪﻭﺍﺏ ؟ ُ ْ ُ‬
‫ﺳﻮﻕ ‪ ‬‬‫ﺍﺗﻴﺖ ُ َ‬
‫ﻗﺎﻝ َ َ ْ َ‬‫َ‬ ‫ﻧﻌﻢ‪.‬‬
‫ﻗﻠﺖ‪ْ َ َ :‬‬
‫ُْ ُ‬
‫ﻳﻘﺘﻞ‬
‫ﺍﻟﺰﻭﺭﺍء‪ُ َ ُ .‬‬ ‫ﺍﻟﻄﺮﻳﻖ ؟ ِ َ‬
‫ﺗﻠﮏ ‪‬‬ ‫ﻳﻤﻴﻦ ‪‬‬
‫ﺍﻻﺳﻮﺩ َﻋﻦ َ ِ‬
‫ﺟﺒﻞ َ َ َ‬
‫ﺭﺍﻳﺖ َ َ َ‬
‫َ‪َ ‬‬
‫ﻗﺎﻝ‪:‬‬ ‫ﻗﻠﺖ‪َ :‬ﻣﻦ َ ُ ُ ُ ْ‬
‫ﻳﻘﺘﻠﻬﻢ ؟ َ‬ ‫ﺍﻟﺨﻼﻓﺔ‪ُ ُ .‬‬
‫ﻳﺼﻠﺢ ِ َ َ‬
‫ﮐﻠﻬﻢ َ َ ُ‬ ‫ﻭﻟﺪ ُ ٍ‬
‫ﻓﻼﻥ ُ ‪ْ ُ ‬‬ ‫ﺭﺟﻼ ِﻣﻦ ُ ْ ِ‬
‫ﺛﻤﺎﻧﻮﻥ َ ُ ً‬
‫ﻓﻴﻬﺎ َ ُ َ‬
 ‫ﺹ ‪١٦٤‬‬

‫ﺍﻭﻻﺩ َ َ‬
‫ﺍﻟﻌﺠﻢ‪ ".‬ﺍﻳﻦ ﺍﺳﺖ ﺣﮑﻢ ﻭ ﺍﻣﺮ ﺍﺻﺤﺎﺏ ﺁﻥ‬ ‫ﻳﻘﺘﻠﻬﻢ َ ُ‬
‫‪ُ ُ ُ َ ٢٧٥‬‬
‫ﺣﻀﺮﺕ ﮐﻪ ﺍﺯ ﻗﺒﻞ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻭ ﺣﺎﻝ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ‬
‫ﮐﻪ ﺯﻭﺭﺍء ﻣﻮﺍﻓﻖ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺍﺭﺽ ﺭﻯ ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﺍﺻﺤﺎﺏ ﺭﺍ‬
‫ﺩﺭ ﺁﻥ ﻣﮑﺎﻥ ﺑﻪ ﺑﺪﺗﺮﻳﻦ ﻋﺬﺍﺏ ﺑﻘﺘﻞ ﺭﺳﺎﻧﺪﻧﺪ ﻭ ﺟﻤﻴﻊ ﺍﻳﻦ‬
‫ﻭﺟﻮﺩﺍﺕ ﻗﺪﺳﻰ ﺭﺍ ﻋﺠﻢ ﺷﻬﻴﺪ ﻧﻤﻮﺩﻩ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺣﺪﻳﺚ ﻣﺬﮐﻮﺭ‬
‫ﺍﺳﺖ ﻭ ﺷﻨﻴﺪﻩﺍﻧﺪ ﻭ ﺑﺮ ﻫﻤﻪ ﻋﺎﻟﻢ ﻭﺍﺿﺢ ﻭ ﻣﺒﺮﻫﻦ ﺍﺳﺖ‪ .‬ﺣﺎﻝ‬
‫ﭼﺮﺍ ﺍﻳﻦ ﺧﺮﺍﻃﻴﻦ ﺍﺭﺽ ﺩﺭ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﮐﻪ ﺟﻤﻴﻊ ﺁﻥ ﺑﻪ ﻣﺜﻞ‬
‫ﺣﻖ‬
‫ﺗﻔﮑﺮ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻗﺒﺎﻝ ﺑﻪ ّ‬
‫ّ‬ ‫ﺷﻤﺲ ﺩﺭ ﻭﺳﻂ ﺳﻤﺎء ﻇﺎﻫﺮ ﺷﺪ‬
‫ﻧﻤﻰ ﺟﻮﻳﻨﺪ ﻭ ﺑﻪ ﺑﻌﻀﻰ ﺍﺣﺎﺩﻳﺚ ﮐﻪ ﻣﻌﻨﻰ ﺁﻥ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ‬
‫ﻣﻘﺮ‬
‫ﺣﻖ ﻭ ﺟﻤﺎﻝ ﺍ‪ ‬ﺍﻋﺮﺍﺽ ﺟﺴﺘﻪﺍﻧﺪ ﻭ ﺑﻪ ﺳﻘﺮ ّ‬
‫ﺍﺯ ﻇﻬﻮﺭ ّ‬
‫ﮔﺰﻳﺪﻩﺍﻧﺪ؟ ﻧﻴﺴﺖ ﺍﻳﻦ ﺍﻣﻮﺭ ﻣﮕﺮ ﺍﺯ ﺍﻋﺮﺍﺽ ﻓﻘﻬﺎﻯ ﻋﺼﺮ ﻭ‬
‫ﻓﻘﻬﺎء‬
‫ﻣﺤﻤﺪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ُ َ ُ " :‬‬
‫ّ‬ ‫ﻋﻠﻤﺎﻯ ﻋﻬﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺻﺎﺩﻕ ﺑﻦ‬
‫ﻣﻨﻬﻢ َ َ َ ِ‬
‫ﺧﺮﺟﺖ‬ ‫ﺍﻟﺴﻤﺎ‪ُ ِ ‬‬
‫ﻇﻞ ‪‬‬‫ﺗﺤﺖ ِ ‪‬‬
‫ﻓﻘﻬﺎ‪َ ْ َ ‬‬
‫ﺷﺮ ُ َ‬ ‫ﺫﻟﮏ ‪ِ ‬‬
‫ﺍﻟﺰﻣﺎﻥ َ ‪‬‬ ‫ِ َ‬
‫ﺗﻌﻮﺩ‪ ".‬ﻭ ﺍﺯ ﻓﻘﻬﺎء ﻭ ﻋﻠﻤﺎﻯ ﺑﻴﺎﻥ ﺍﺳﺘﺪﻋﺎ ﻣﻰ‬ ‫ِ َُْ‬
‫ﺍﻟﻔﺘﻨﺔ ﻭ ٕ َﺍﻟﻴﻬﻢ َ ُ ُ‬ ‫‪٢٧٦‬‬
‫ﺭﺑﺎﻧﻰ ﻭ ﺻﺮﻑ ﺍﺯﻟﻰ‬
‫ﻧﻤﺎﻳﻢ ﮐﻪ ﭼﻨﻴﻦ ﻣﺸﻰ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﺑﺮ ﺟﻮﻫﺮ ﺍﻟﻬﻰ ﻭ ﻧﻮﺭ ّ‬
‫ﻭ ﻣﺒﺪﺃ ﻭ ﻣﻨﺘﻬﺎﻯ ﻣﻈﺎﻫﺮ ﻏﻴﺒﻰ ﺩﺭ ﺯﻣﻦ ﻣﺴﺘﻐﺎﺙ ﻭﺍﺭﺩ ﻧﻴﺎﻭﺭﻧﺪ‬
‫ﻣﺘﻤﺴﮏ‬
‫ّ‬ ‫ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﮐﻮﺭ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﺑﻪ ﻋﻘﻮﻝ ﻭ ﺍﺩﺭﺍﮎ ﻭ ﻋﻠﻢ‬
‫ﺭﺑﺎﻧﻰ ﻣﺨﺎﺻﻤﻪ ﻧﻨﻤﺎﻳﻨﺪ‪.‬‬
‫ﻧﺸﻮﻧﺪ ﻭ ﺑﻪ ﺁﻥ ﻣﻈﻬﺮ ﻋﻠﻮﻡ ﻧﺎﻣﺘﻨﺎﻫﻰ ّ‬
‫ﺍﮔﺮ ﭼﻪ ﺑﺎ ﺟﻤﻴﻊ ﺍﻳﻦ ﻭﺻﺎﻳﺎ‪ ،‬ﺩﻳﺪﻩ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺷﺨﺼﻰ ﺍﻋﻮﺭ ﮐﻪ‬
‫ﺍﺯ ﺭﺅﺳﺎﻯ ﻗﻮﻡ ﺍﺳﺖ ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﻌﺎﺭﺿﻪ ﺑﺮ ﺧﻴﺰﺩ‪ .‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ‬
 ‫ﺹ ‪١٦٥‬‬
‫ﻫﺮ ﺑﻠﺪﻯ ﺑﺮ ﻧﻔﻰ ﺁﻥ ﺟﻤﺎﻝ ﻗﺪﺳﻰ ﺑﺮﺧﻴﺰﻧﺪ ﻭ ﺍﺻﺤﺎﺏ ﺁﻥ‬
‫ﺳﻠﻄﺎﻥ ﻭﺟﻮﺩ ﻭ ﺟﻮﻫﺮ ﻣﻘﺼﻮﺩ ﺩﺭ ﮐﻮﻩ ﻫﺎ ﻭ ﺻﺤﺮﺍﻫﺎ ﻓﺮﺍﺭ ﻧﻤﺎﻳﻨﺪ‬
‫ﺗﻮﮐﻞ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺎ‬
‫ﻭ ﺍﺯ ﺩﺳﺖ ﻇﺎﻟﻤﻴﻦ ﻣﺴﺘﻮﺭ ﺷﻮﻧﺪ ﻭ ﺑﺮﺧﻰ ّ‬
‫ﮐﻤﺎﻝ ﺍﻧﻘﻄﺎﻉ ﺟﺎﻥ ﺩﺭ ﺑﺎﺯﻧﺪ‪ .‬ﻭ ﮔﻮﻳﺎ ﻣﺸﺎﻫﺪﻩ ﻣﻰ ﺷﻮﺩ ﻧﻔﺴﻰ ﮐﻪ‬
‫ﺑﻪ ﮐﻤﺎﻝ ﺯﻫﺪ ﻭ ﺗﻘﻮﻯ ﻣﻮﺻﻮﻑ ﻭ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻗﺴﻤﻰ ﮐﻪ‬
‫ﺟﻤﻴﻊ ﻧﺎﺱ ﺍﻃﺎﻋﺖ ﺍﻭ ﺭﺍ ﻓﺮﺽ ﺷﻤﺮﻧﺪ ﻭ ﺗﺴﻠﻴﻢ ﺍﻣﺮﺵ ﺭﺍ ﻻﺯﻡ‬
‫ﺍﻟﻬﻴﻪ ﻗﻴﺎﻡ ﻧﻤﺎﻳﺪ ﻭ ﺑﻪ‬
‫ﺩﺍﻧﻨﺪ‪ ،‬ﺑﻪ ﻣﺤﺎﺭﺑﻪ ﺑﺎ ﺁﻥ ﺍﺻﻞ ﺷﺠﺮﻩ ّ‬
‫ﻣﻨﺘﻬﺎﻯ ﺟﻬﺪ ﻭ ﺍﺟﺘﻬﺎﺩ ﺑﻪ ﻣﻌﺎﺭﺿﻪ ﺑﺮ ﺧﻴﺰﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺷﺄﻥ‬
‫‪٢٧٧‬‬ ‫ﻧﺎﺱ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﮐﻪ ﺍﻫﻞ ﺑﻴﺎﻥ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﻫﻮﺍﻯ‬
‫ﺣﻖ ﺭﺍ ﺍﺯ ﻏﻴﺮ‬
‫ﺭﻭﺡ ﻃﻴﺮﺍﻥ ﻧﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﻓﻀﺎﻯ ﺭﻭﺡ ﺳﺎﮐﻦ ﺷﻮﻧﺪ‪ّ ،‬‬
‫ﺗﻤﻴﺰ ﺩﻫﻨﺪ ﻭ ﺗﻠﺒﻴﺲ ﺑﺎﻃﻞ ﺭﺍ ﺑﻪ ﺩﻳﺪﻩ ﺑﺼﻴﺮﺕ ﺑﺸﻨﺎﺳﻨﺪ‪.‬‬
‫ﻣﺮﺑﻰ‬
‫ﺍﻳﺎﻡ ﺭﺍﺋﺤﻪ ﺣﺴﺪﻯ ﻭﺯﻳﺪﻩ ﮐﻪ ﻗﺴﻢ ﺑﻪ ّ‬
‫ﺍﮔﺮ ﭼﻪ ﺩﺭ ﺍﻳﻦ ّ‬
‫ﺍﻭﻝ ﺑﻨﺎﻯ ﻭﺟﻮﺩ ﻋﺎﻟﻢ‪ ،‬ﺑﺎ ﺍﻳﻨﮑﻪ ﺁﻥ‬
‫ﻭﺟﻮﺩ ﺍﺯ ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ ﮐﻪ ﺍﺯ ّ‬
‫ﻏﻞ ﻭ ﺣﺴﺪ ﻭ ﺑﻐﻀﺎﺋﻰ ﻇﺎﻫﺮ ﻧﺸﺪﻩ ﻭ‬
‫ﺍﻭﻟﻰ ﻧﻪ‪ ،‬ﺗﺎ ﺣﺎﻝ ﭼﻨﻴﻦ ّ‬
‫ﺭﺍ ّ‬
‫ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺟﻤﻌﻰ ﮐﻪ ﺭﺍﺋﺤﻪ ﺍﻧﺼﺎﻑ ﺭﺍ ﻧﺸﻨﻴﺪﻩﺍﻧﺪ‬
‫ﺍﺗﻔﺎﻕ ﻧﻤﻮﺩﻩﺍﻧﺪ‬
‫ﺭﺍﻳﺎﺕ ﻧﻔﺎﻕ ﺑﺮﺍﻓﺮﺍﺧﺘﻪﺍﻧﺪ ﻭ ﺑﺮ ﻣﺨﺎﻟﻔﺖ ﺍﻳﻦ ﻋﺒﺪ ّ‬
‫ﻃﻴﺎﺭ‪ .‬ﺑﺎ‬
‫ﻭ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﺭﻣﺤﻰ ﺁﺷﮑﺎﺭ ﻭ ﺍﺯﻫﺮ ﺳﻤﺖ ﺗﻴﺮﻯ ّ‬
‫ﺍﻳﻨﮑﻪ ﺑﺎ ﺍﺣﺪﻯ ﺩﺭ ﺍﻣﺮﻯ ﺍﻓﺘﺨﺎﺭ ﻧﻨﻤﻮﺩﻡ ﻭ ﺑﻪ ﻧﻔﺴﻰ ﺑﺮﺗﺮﻯ‬
‫ﻧﺠﺴﺘﻢ‪ .‬ﻣﻊ ﻫﺮ ﻧﻔﺴﻰ ﻣﺼﺎﺣﺒﻰ ﺑﻮﺩﻡ ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﻬﺮﺑﺎﻥ ﻭ ﺭﻓﻴﻘﻰ‬
‫ﺑﻪ ﻏﺎﻳﺖ ﺑﺮﺩﺑﺎﺭ ﻭ ﺭﺍﻳﮕﺎﻥ‪ .‬ﺑﺎ ﻓﻘﺮﺍء ﻣﺜﻞ ﻓﻘﺮﺍء ﺑﻮﺩﻡ ﻭ ﺑﺎ ﻋﻠﻤﺎء‬
 ‫ﺹ ‪١٦٦‬‬
‫ﻓﻮﺍ‪ ‬‬
‫ﺍﻟﺬﻯ ﻻ ٕﺍﻟﻪ ٕ ّﺍﻻ‬ ‫ﻭ ﻋﻈﻤﺎء ﺩﺭ ﮐﻤﺎﻝ ﺗﺴﻠﻴﻢ ﻭ ﺭﺿﺎ‪ .‬ﻣﻊ ﺫﻟﮏ َ َ‬
‫ﺿﺮﺍء ﮐﻪ ﺍﺯ ﺍﻋﺪﺍء ﻭ ﺍﻭﻟﻰ‬
‫ُﻫﻮ ﺑﺎ ﺁﻥ ﻫﻤﻪ ﺍﺑﺘﻼء ﻭ ﺑﺄﺳﺎء ﻭ ّ‬
‫ﺍﺣﺒﺎء ﻭﺍﺭﺩ ﺷﺪ ﻣﻌﺪﻭﻡ ﺻﺮﻑ‬
‫ﺍﻟﮑﺘﺎﺏ ﻭﺍﺭﺩ ﺷﺪ ﻧﺰﺩ ﺁﻧﭽﻪ ﺍﺯ ّ‬
‫ﺍﺳﺖ ﻭ ﻣﻔﻘﻮﺩ ﺑﺤﺖ‪ .‬ﺑﺎﺭﻯ‪ ،‬ﭼﻪ ﺍﻇﻬﺎﺭ ﻧﻤﺎﻳﻢ ﮐﻪ ﺍﻣﮑﺎﻥ ﺭﺍ ﺍﮔﺮ‬ ‫‪٢٧٨‬‬
‫ﺍﻭﻝ ﻭﺭﻭﺩ ﺍﻳﻦ‬
‫ﺍﻧﺼﺎﻑ ﺑﺎﺷﺪ ﻃﺎﻗﺖ ﺍﻳﻦ ﺑﻴﺎﻥ ﻧﻪ‪ .‬ﻭ ﺍﻳﻦ ﻋﺒﺪ ﺩﺭ ّ‬
‫ﺍﻃﻼﻉ ﻳﺎﻓﺘﻢ‪ ،‬ﺍﺯ‬
‫ﺍﺭﺽ ﭼﻮﻥ ﻓﻰ ﺍﻟﺠﻤﻠﻪ ﺑﺮ ﺍﻣﻮﺭﺍﺕ ﻣﺤﺪﺛﻪ ﺑﻌﺪ ّ‬
‫ﻗﺒﻞ ﻣﻬﺎﺟﺮﺕ ﺍﺧﺘﻴﺎﺭ ﻧﻤﻮﺩﻡ ﻭ ﺳﺮ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﻫﺎﻯ ﻓﺮﺍﻕ ﻧﻬﺎﺩﻡ ﻭ‬
‫ﺩﻭ ﺳﺎﻝ ﻭﺣﺪﻩ ﺩﺭ ﺻﺤﺮﺍﻫﺎﻯ ﻫﺠﺮ ﺑﺴﺮ ﺑﺮﺩﻡ ﻭ ﺍﺯ ﻋﻴﻮﻧﻢ ﻋﻴﻮﻥ‬
‫ﺟﺎﺭﻯ ﺑﻮﺩ ﻭ ﺍﺯ ﻗﻠﺒﻢ ﺑﺤﻮﺭ ﺩﻡ ﻇﺎﻫﺮ‪ .‬ﭼﻪ ﻟﻴﺎﻟﻰ ﮐﻪ ﻗﻮﺕ ﺩﺳﺖ‬
‫ﺍﻳﺎﻡ ﮐﻪ ﺟﺴﺪ ﺭﺍﺣﺖ ﻧﻴﺎﻓﺖ‪ .‬ﻭ ﺑﺎ ﺍﻳﻦ ﺑﻼﻳﺎﻯ ﻧﺎﺯﻟﻪ ﻭ‬
‫ﻧﺪﺍﺩ ﻭ ﭼﻪ ّ‬
‫ﻓﻮﺍﻟﺬﻯ ﻧﻔﺴﻰ ِ َ ِ ِ‬
‫ﺑﻴﺪﻩ ﮐﻤﺎﻝ ﺳﺮﻭﺭ ﻣﻮﺟﻮﺩ ﺑﻮﺩ ﻭ‬ ‫ﺭﺯﺍﻳﺎﻯ ﻣﺘﻮﺍﺗﺮﻩ َ ‪‬‬
‫ﺻﺤﺖ ﻭ ﺳﻘﻢ‬
‫ّ‬ ‫ﻧﻬﺎﻳﺖ ﻓﺮﺡ ﻣﺸﻬﻮﺩ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺍﺯ ﺿﺮﺭ ﻭ ﻧﻔﻊ ﻭ‬
‫ﺍﻃﻼﻉ ﻧﺒﻮﺩ‪ .‬ﺑﻪ ﺧﻮﺩ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻡ ﻭ ﺍﺯ ﻣﺎ ﺳﻮﻯ ﻏﺎﻓﻞ‪ .‬ﻭ‬
‫ﻧﻔﺴﻰ ّ‬
‫ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﮐﻤﻨﺪ ﻗﻀﺎﻯ ﺍﻟﻬﻰ ﺍﻭﺳﻊ ﺍﺯ ﺧﻴﺎﻝ ﺍﺳﺖ ﻭ ﺗﻴﺮ‬
‫ﻣﻘﺪﺱ ﺍﺯ ﺗﺪﺑﻴﺮ‪ .‬ﺳﺮ ﺭﺍ ﺍﺯ ﮐﻤﻨﺪﺵ ﻧﺠﺎﺕ ﻧﻪ ﻭ‬
‫ﺗﻘﺪﻳﺮ ﺍﻭ ّ‬
‫ﺍﺭﺍﺩﻩ ﺍﺵ ﺭﺍ ﺟﺰ ﺭﺿﺎ ﭼﺎﺭﻩ ﺍﻯ ﻧﻪ‪ .‬ﻗﺴﻢ ﺑﻪ ﺧﺪﺍ ﮐﻪ ﺍﻳﻦ ﻣﻬﺎﺟﺮﺗﻢ‬
‫ﺭﺍ ﺧﻴﺎﻝ ﻣﺮﺍﺟﻌﺖ ﻧﺒﻮﺩ ﻭ ﻣﺴﺎﻓﺮﺗﻢ ﺭﺍ ﺍﻣﻴﺪ ﻣﻮﺍﺻﻠﺖ ﻧﻪ‪ .‬ﻭ‬
‫ﻣﺤﻞ ﺍﺧﺘﻼﻑ ﺍﺣﺒﺎﺏ ﻧﺸﻮﻡ ﻭ ﻣﺼﺪﺭ‬
‫ّ‬ ‫ﻣﻘﺼﻮﺩ ﺟﺰ ﺍﻳﻦ ﻧﺒﻮﺩ ﮐﻪ‬
‫ﻋﻠﺖ ﺣﺰﻥ‬
‫ﺿﺮ ﺍﺣﺪﻯ ﻧﺸﻮﻡ ﻭ ّ‬
‫ﺍﻧﻘﻼﺏ ﺍﺻﺤﺎﺏ ﻧﮕﺮﺩﻡ ﻭ ﺳﺒﺐ ّ‬
‫ﻗﻠﺒﻰ ﻧﮕﺮﺩﻡ‪ .‬ﻏﻴﺮ ﺍﺯ ﺁﻧﭽﻪ ﺫﮐﺮ ﺷﺪ ﺧﻴﺎﻟﻰ ﻧﺒﻮﺩ ﻭ ﺍﻣﺮﻯ ﻣﻨﻈﻮﺭ‬
 ‫ﺹ ‪١٦٧‬‬
‫ﻧﻪ‪ .‬ﺍﮔﺮﭼﻪ ﻫﺮ ﻧﻔﺴﻰ ﻣﺤﻤﻠﻰ ﺑﺴﺖ ﻭ ﺑﻪ ﻫﻮﺍﻯ ﺧﻮﺩ ﺧﻴﺎﻟﻰ ﻧﻤﻮﺩ‪.‬‬
‫ﻻﺑﺪﴽ‬
‫ّ‬ ‫ﺑﺎﺭﻯ‪ ،‬ﺗﺎ ﺁﻧﮑﻪ ﺍﺯ ﻣﺼﺪﺭ ﺍﻣﺮ ﺣﮑﻢ ﺭﺟﻮﻉ ﺻﺎﺩﺭ ﺷﺪ ﻭ‬
‫‪٢٧٩‬‬ ‫ﺗﺴﻠﻴﻢ ﻧﻤﻮﺩﻡ ﻭ ﺭﺍﺟﻊ ﺷﺪﻡ‪ .‬ﺩﻳﮕﺮ ﻗﻠﻢ ﻋﺎﺟﺰ ﺍﺳﺖ ﺍﺯ ﺫﮐﺮ ﺁﻧﭽﻪ‬
‫ﺑﻌﺪ ﺍﺯ ﺭﺟﻮﻉ ﻣﻼﺣﻈﻪ ﺷﺪ‪ .‬ﺣﺎﻝ ﺩﻭ ﺳﻨﻪ ﻣﻰ ﮔﺬﺭﺩ ﮐﻪ ﺍﻋﺪﺍء ﺩﺭ‬
‫ﺍﻫﻼﮎ ﺍﻳﻦ ﻋﺒﺪ ﻓﺎﻧﻰ ﺑﻪ ﻧﻬﺎﻳﺖ ﺳﻌﻰ ﻭ ﺍﻫﺘﻤﺎﻡ ﺩﺍﺭﻧﺪ ﭼﻨﺎﻧﭽﻪ‬
‫ﻣﻄﻠﻊ ﺷﺪﻩﺍﻧﺪ‪ .‬ﻣﻊ ﺫﻟﮏ ﻧﻔﺴﻰ ﺍﺯ ﺍﺣﺒﺎﺏ ﻧﺼﺮﺕ ﻧﻨﻤﻮﺩﻩ ﻭ‬
‫ﺟﻤﻴﻊ ّ‬
‫ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ ﺍﻋﺎﻧﺘﻰ ﻣﻨﻈﻮﺭ ﻧﺪﺍﺷﺘﻪ‪ .‬ﺑﻠﮑﻪ ﺍﺯ ﻋﻮﺽ ﻧﺼﺮ‪ ،‬ﺣﺰﻥ ﻫﺎ‬
‫ﻓﻌﻼ ﻣﺜﻞ ﻏﻴﺚ ﻫﺎﻃﻞ ﻭﺍﺭﺩ ﻣﻰ ﺷﻮﺩ‪.‬‬
‫ً‬ ‫ﻗﻮﻻ ﻭ‬
‫ً‬ ‫ﮐﻪ ﻣﺘﻮﺍﻟﻰ ﻭ ﻣﺘﻮﺍﺗﺮ‬
‫ﻭ ﺍﻳﻦ ﻋﺒﺪ ﺩﺭ ﮐﻤﺎﻝ ﺭﺿﺎ ﺟﺎﻥ ﺑﺮ ﮐﻒ ﺣﺎﺿﺮﻡ ﮐﻪ ﺷﺎﻳﺪ ﺍﺯ‬
‫ﻋﻨﺎﻳﺖ ﺍﻟﻬﻰ ﻭ ﻓﻀﻞ ﺳﺒﺤﺎﻧﻰ ﺍﻳﻦ ﺣﺮﻑ ﻣﺬﮐﻮﺭ ﻣﺸﻬﻮﺭ‪ ،‬ﺩﺭ‬
‫ﺳﺒﻴﻞ ﻧﻘﻄﻪ ﻭ ﮐﻠﻤﻪ ﻋﻠﻴﺎ ﻓﺪﺍ ﺷﻮﺩ ﻭ ﺟﺎﻥ ﺩﺭ ﺑﺎﺯﺩ‪ .‬ﻭ ﺍﮔﺮ ﺍﻳﻦ‬
‫ﺗﻮﻗﻒ‬
‫ﺑﺎﻣﺮﻩ‪ ،‬ﺁﻧﻰ ﺩﺭ ﺍﻳﻦ ﺑﻠﺪ ّ‬
‫ﺍﻟﺮﻭﺡ ِ َ ِ‬
‫ﻧﻄﻖ ‪ُ ‬‬
‫ﻓﻮﺍﻟﺬﻯ َ َ َ‬
‫ﺧﻴﺎﻝ ﻧﺒﻮﺩ َ َ ‪‬‬
‫ﺣﻮﻝ َﻭ ﻻ‬
‫ﺍﻟﻘﻮﻝ ﺑﻼ َ َ‬ ‫ﻭﮐﻔﻰ ِﺑﺎ‪َ ِ‬ﺷﻬﻴﺪﴽ‪ُ ِ َ .‬‬
‫ﺍﺧﺘﻢ َ َ‬ ‫ﻧﻤﻰ ﻧﻤﻮﺩﻡ َ َ‬
‫ﺭﺍﺟﻌﻮﻥ‪ .‬ﺻﺎﺣﺒﺎﻥ ‪٢٨٠‬‬ ‫ﺍﻧﺎ ِ ِ‬
‫ﺍﻟﻴﻪ ِ ُ‬ ‫ﻗﻮﺓ ٕ ّﺍﻻ ِﺑﺎ‪َ ِ‬ﻭ ٕ ّ ‪ِ ‬‬
‫ﺍﻧﺎﻟﻠﻪ ﻭ ٕ ّ‬ ‫ُ‪َ‬‬
‫ﺣﺐ ﻧﻮﺷﻴﺪﻩﺍﻧﺪ ﻭ ﮔﺎﻣﻰ ﺑﻪ ﮐﺎﻡ ﻧﻔﺲ ﺑﺮﻧﺪﺍﺷﺘﻪﺍﻧﺪ ﺩﻻﺋﻞ ﻭ‬
‫ّ‬ ‫ﻫﻮﺵ ﮐﻪ ﺍﺯ ﺻﻬﺒﺎﻯ‬
‫ﺣﺠﺖ ﺭﺍ ﮐﻪ ﺟﻤﻴﻊ ﻣﺸﻌﺮ ﺑﺮ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﻇﻬﻮﺭ‬
‫ﺑﺮﻫﺎﻥ ﻭ ّ‬
‫ﻣﻨﻴﻊ ﺍﻟﻬﻰ ﺍﺳﺖ ﺍﻇﻬﺮ ﺍﺯ ﺷﻤﺲ ﺩﺭ ﻓﻠﮏ ﭼﻬﺎﺭﻡ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﻨﺪ‪.‬‬
‫ﺣﺎﻝ ﺍﻋﺮﺍﺽ ﺧﻠﻖ ﺭﺍ ﺍﺯ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﻭ ﺍﻗﺒﺎﻟﺸﺎﻥ ﺭﺍ ﺑﻪ ﻫﻮﺍﻯ‬
‫ﻧﻔﺴﺎﻧﻰ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ‪ .‬ﺑﺎ ﻫﻤﻪ ﺍﻳﻦ ﺁﻳﺎﺕ ﻣﺘﻘﻨﻪ ﻭ ﺍﺷﺎﺭﺍﺕ‬
‫ﺭﺑﺎﻧﻴﻪ ﺍﺳﺖ ﺩﺭ ﺑﻴﻦ ﻋﺒﺎﺩ ﻭ‬
‫ﻣﺤﮑﻤﻪ ﮐﻪ ﺩﺭ ﺛﻘﻞ ﺍﮐﺒﺮ ﮐﻪ ﻭﺩﻳﻌﻪ ّ ّ‬
 ‫ﺹ ‪۱۶۸‬‬
‫ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﻭﺍﺿﺤﻪ ﮐﻪ ﺍﺻﺮﺡ ﺍﺯ ﺑﻴﺎﻥ ﻭ ﺗﺒﻴﺎﻥ ﺍﺳﺖ‪ ،‬ﺍﺯ ﻫﻤﻪ‬
‫ﻏﺎﻓﻞ ﻭ ﻣﻌﺮﺽ ﺷﺪﻩﺍﻧﺪ ﻭ ﭼﻨﺪ ﺣﺪﻳﺚ ﮐﻪ ﺑﻪ ﺍﺩﺭﺍﮎ ﺧﻮﺩ ﻣﻄﺎﺑﻖ‬
‫ﻣﺘﻤﺴﮏ ﺑﻪ ﻇﺎﻫﺮ ﺁﻧﻬﺎ‬
‫ّ‬ ‫ﻧﻴﺎﻓﺘﻪﺍﻧﺪ ﻭ ﻣﻌﻨﻰ ﺁﻥ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ‬
‫ﺷﺪﻩ ﻭ ﺍﺯ ﺳﻠﺴﺎﻝ ﺧﻤﺮ ﺫﻯ ﺍﻟﺠﻼﻝ ﻭ ﺯﻻﻝ ﺑﻰ ﺯﻭﺍﻝ ﺟﻤﺎﻝ ﻻﻳﺰﺍﻝ‬
‫ﻣﺤﺮﻭﻡ ﻭ ﻣﺄﻳﻮﺱ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﺍﺧﺒﺎﺭ‪،‬‬ ‫‪٢٨١‬‬
‫ﻫﻮﻳﻪ ﻧﻮﺭ ﺭﺍ ﻫﻢ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻣﻊ ﺫﻟﮏ ﺷﺎﻋﺮ‬
‫ﺳﻨﻪ ﻇﻬﻮﺭ ﺁﻥ ّ‬
‫ﻧﻔﺴﻰ ﺍﺯ ﻫﻮﺍﻯ ﻧﻔﺲ ﻣﻨﻘﻄﻊ ﻧﮕﺸﺘﻪﺍﻧﺪ‪ِ .‬ﻓﻰ‬
‫ﻧﺸﺪﻩﺍﻧﺪ ﻭ ﺩﺭ َ َ‬
‫ﻓﮑﻴﻒ ﻳﺎ ﻣﻮﻻﻱ ﻓﻰ ُ ِ ِ‬
‫ﻇﻬﻮﺭﻩ؟‬ ‫َ‬ ‫ﺍﻟﺼﺎﺩﻕ َ‬
‫ﺳ‪‬ﻞ ﻋﻦ ّ‬
‫ﻀﻞ " َ ‪َ ‬‬
‫ﺍﻟﻤﻔ ‪‬‬ ‫ِ‬
‫ﺣﺪﻳﺚ ُ َ‬
‫َ‬
‫َ‬
‫ﻳﻌﻠﻮ ﺫﮐﺮﻩ‪".‬‬ ‫ﻳﻈﻬﺮ َ ُ‬
‫ﺍﻣﺮﻩ ﻭ ُ‬ ‫ﺍﻟﺴﺘﻴﻦ َ َ ُ‬ ‫ﺍﻟﺴﻼﻡ ‪ :‬ﻓﻰ َ َ ِ‬
‫ﺳﻨﺔ ّ ّ ِ‬ ‫ﻋﻠﻴﻪ ّ ُ‬
‫َﻓﻘﺎﻝ َ َ‬
‫ﺗﺤﻴﺮ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺩ ﮐﻪ ﭼﮕﻮﻧﻪ ﺑﺎ ﺍﻳﻦ ﺍﺷﺎﺭﺍﺕ‬
‫ّ‬ ‫ﺑﺎﺭﻯ‪،‬‬ ‫‪٢٨٢‬‬
‫ﻣﺜﻼ ﺫﮐﺮ ﺣﺰﻥ ﻭ ﺳﺠﻦ‬
‫ً‬ ‫ﺣﻖ ﺍﺣﺘﺮﺍﺯ ﻧﻤﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﻭﺍﺿﺤﻪ ﻻﺋﺤﻪ ﺍﺯ ّ‬
‫ﻭ ﺍﺑﺘﻼء ﮐﻪ ﺑﺮ ﺁﻥ ﺧﻼﺻﻪ ﻓﻄﺮﺕ ﺍﻟﻬﻰ ﻭﺍﺭﺩ ﺷﺪ ﺩﺭ ﺍﺧﺒﺎﺭ ﻗﺒﻞ‬
‫ﻧﺒﻲ‬ ‫ﻋﻼﻣﺎﺕ ﻣﻦ َ ْ َ َ ِ‬
‫ﺍﺭﺑﻌﺔ َ ‪‬‬ ‫ٍ‬ ‫ﺍﺭﺑﻊ‬ ‫ﺍﻥ ﻓﻰ ‪ِ ‬‬
‫ﻗﺎ‪‬ﻤﻨﺎ َ َ َ‬ ‫ﺍﻟﺒﺤﺎﺭ ٕ ‪‬‬
‫‪" :‬‬
‫ﺫﮐﺮ ﺷﺪﻩ‪ِ .‬ﻓﻰ ِ‬
‫ﺍﻟﻌﻼﻣﺔ ِﻣﻦ ﻣﻮﺳﻲ َ ُ‬
‫ﺍﻟﺨﻮﻑ‬ ‫ﺍﻣﺎ َ َ ُ‬ ‫ﻳﻮﺳﻒ َﻭ ُ َ ‪ٍ ‬‬
‫ﻣﺤﻤﺪ‪ّ .‬‬ ‫ُﻣﻮﺳﻰ ﻭ ﻋﻴﺴﻰ ﻭ ُ ُ َ‬
‫َ‬
‫ﻗﺎﻟﻮﺍ ﻓﻰ َ ‪ِ ‬‬
‫ﺣﻘﻪ‪ .‬ﻭ‬ ‫ﺍﻟﻌﻼﻣﺔ ِﻣﻦ ﻋﻴﺴﻰ ﻣﺎ ُ‬ ‫ﺍﻣﺎ َ َ ُ‬ ‫ﻭ ﺍﻻﻧﺘﻈﺎﺭ‪َ .‬ﻭ َ ّ‬
‫ﺍﻟﻌﻼﻣﺔ ِﻣﻦ‬
‫ﺍﻟﺘﻘﻴﺔ‪َ .‬ﻭ َ َ ُ‬
‫ﺍﻟﺴﺠﻦ َﻭ ‪ُ  ‬‬ ‫ﺍﻟﻌﻼﻣﺔ ِﻣﻦ ُ ُ َ‬
‫ﻳﻮﺳﻒ ‪ُ ‬‬ ‫َ َ ُ‬
‫ِ‬
‫ﺍﻟﻘﺮﺁﻥ‪ " .‬ﺑﺎ ﺍﻳﻦ ﺣﺪﻳﺚ ﺑﻪ ﺍﻳﻦ ﻣﺤﮑﻤﻰ ﮐﻪ‬ ‫ﺑﺂﺛﺎﺭ ِ ِ‬
‫ﻣﺜﻞ‬ ‫ﻳﻈﻬﺮ ِ ٍ‬ ‫ُ َ ‪ٍ‬‬
‫ﻣﺤﻤﺪ َ ْ َ ُ‬
‫ﻣﺘﻨﺒﻪ ﻧﺸﺪﻩ ﻭ‬
‫ﺟﻤﻴﻊ ﺍﻣﻮﺭﺍﺕ ﺭﺍ ﻣﻄﺎﺑﻖ ﺁﻧﭽﻪ ﻭﺍﻗﻊ ﺷﺪﻩ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻣﻊ ﺫﻟﮏ ﺍﺣﺪﻯ ّ‬
‫ﻣﺴﻤﻊ‬
‫ُ‬ ‫ﺍﻥ ﺍ‪ُ َ‬‬
‫ﺭﺑﮏ‪ ٕ .‬‬
‫ﻣﺘﻨﺒﻪ ﺷﻮﻧﺪ ٕ ّﺍﻻ َﻣﻦ ﺷﺎ‪َ  َ ‬‬
‫ﮔﻤﺎﻥ ﻧﺪﺍﺭﻡ ﮐﻪ ﺑﻌﺪ ﻫﻢ ّ‬
‫ﺑﻤﺴﻤﻊ َﻣﻦ ِﻓﻰ ُ‬
‫ﺍﻟﻘﺒﻮﺭ‪.‬‬ ‫ﺍﻧﺎ ِ ُ ِ‬
‫ﻳﺸﺎء ﻭ ﻣﺎ َ َ‬
‫َﻣﻦ َ ُ‬
 ‫ﺹ ‪۱۶۹‬‬
‫‪٢٨٣‬‬ ‫ﺍﺯﻟﻴﻪ ﺭﺍ‬
‫ﻫﻮﻳﻪ ﻭ ﺣﻤﺎﻣﺎﺕ ّ‬
‫ﻭ ﺑﺮ ﺁﻥ ﺟﻨﺎﺏ ﻣﻌﻠﻮﻡ ﺑﻮﺩﻩ ﮐﻪ ﺍﻃﻴﺎﺭ ّ‬
‫ﺩﻭ ﺑﻴﺎﻥ ﺍﺳﺖ‪ .‬ﺑﻴﺎﻧﻰ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ‪ ،‬ﺑﻰ ﺭﻣﺰ ﻭ ﻧﻘﺎﺏ ﻭ‬
‫ﺣﺠﺎﺏ ﻓﺮﻣﻮﺩﻩ ﻭ ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﺗﺎ ﺳﺮﺍﺟﻰ ﺑﺎﺷﺪ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪﻩ ﻭ‬
‫ﻧﻮﺭﻯ ﺭﺍﻩ ﻧﻤﺎﻳﻨﺪﻩ‪ ،‬ﺗﺎ ﺳﺎﻟﮑﻴﻦ ﺭﺍ ﺑﻪ ﻣﻌﺎﺭﺝ ﻗﺪﺱ ﺭﺳﺎﻧﺪ ﻭ ﻃﺎﻟﺒﻴﻦ‬
‫ﺭﺍ ﺑﻪ ﺑﺴﺎﻁ ﺍﻧﺲ ﮐﺸﺎﻧﺪ ﭼﻨﺎﻧﭽﻪ ﻣﺬﮐﻮﺭ ﺷﺪ ﺍﺯ ﺭﻭﺍﻳﺎﺕ‬
‫ﻣﮑﺸﻮﻓﻪ ﻭ ﺁﻳﺎﺕ ﻭﺍﺿﺤﻪ‪ .‬ﻭ ﺑﻴﺎﻧﺎﺗﻰ ﺑﺎ ﺣﺠﺎﺏ ﻭ ﺳﺘﺮ ﻓﺮﻣﻮﺩﻩ ﻭ‬
‫ﻣﻐﻠﻴﻦ ﺁﻧﭽﻪ ﺩﺭ ﻗﻠﺐ ﭘﻨﻬﺎﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻇﺎﻫﺮ ﺷﻮﺩ ﻭ‬
‫ﻣﻰ ﻓﺮﻣﺎﻳﻨﺪ ﺗﺎ ُ ّ‬
‫ﻣﺤﻤﺪ‬
‫ّ‬ ‫ﺣﻘﺎﻳﻘﺸﺎﻥ ﺑﺎﻫﺮ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺻﺎﺩﻕ ﺑﻦ‬
‫ﻟﻴﻐﺮﺑﻠﻦ‪ ".‬ﺍﻳﻦ ﺍﺳﺖ ﻣﻴﺰﺍﻥ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ ﻭﺍ‪ ُ  َ ُ َ ِ‬‬
‫ﻟﻴﻤﺤﺼﻦ َﻭﺍ‪ ُ َ َ ُ َ ِ‬‬
‫‪" :‬‬

‫ﺍﻟﻬﻰ ﻭ ﻣﺤﮏ ﺻﻤﺪﺍﻧﻰ ﮐﻪ ﻋﺒﺎﺩ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻥ ﺍﻣﺘﺤﺎﻥ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪.‬‬

‫ﻣﻄﻤﺌﻨﻪ ﻭ‬
‫ّ‬ ‫ﻭ ﺍﺣﺪﻯ ﭘﻰ ﺑﻪ ﻣﻌﺎﻧﻰ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻧﺒﺮﺩ ﻣﮕﺮ ﻗﻠﻮﺏ‬
‫ﻣﺠﺮﺩﻩ‪ .‬ﻭ ﻣﻘﺼﻮﺩ ﺩﺭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﮔﻮﻧﻪ‬
‫ّ‬ ‫ﻣﺮﺿﻴﻪ ﻭ ﺍﻓﺌﺪﻩ‬
‫ّ‬ ‫ﻧﻔﻮﺱ‬
‫ﻇﺎﻫﺮﻳﻪ ﮐﻪ ﻣﺮﺩﻡ ﺍﺩﺭﺍﮎ ﻣﻰ ﻧﻤﺎﻳﻨﺪ ﻧﺒﻮﺩﻩ ﻭ‬
‫ّ‬ ‫ﺑﻴﺎﻧﺎﺕ‪ ،‬ﻣﻌﺎﻧﻰ‬
‫ﺳﺒﻌﻮﻥ َﻭﺟﻬﴼ َﻭ‬ ‫ﻟﮑﻞ ِ ٍ‬
‫ﻋﻠﻢ َ ُ َ‬ ‫ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ ُ ِ " :‬‬
‫ﺍﻟﻮﺟﻮﻩ‬ ‫ﻳﺒﺚ ِ‬
‫ﺑﺎﻗﻰ ُ ُ‬ ‫ﺍﻟﻘﺎﺋﻢ َ ُ ‪‬‬
‫ُ‬ ‫ﻗﺎﻡ‬
‫ﻭﺍﺣﺪ ﻭ ٕﺍﺫﺍ َ‬
‫ﺍﻟﻨﺎﺱ ٕ ّﺍﻻ ِ ٌ‬
‫ﺑﻴﻦ ّ ِ‬
‫ﻟﻴﺲ َ َ‬
‫َ َ‬
‫ﻧﺮﻳﺪ ِﻣﻨﻬﺎ‬ ‫ﮑﻠﻢ ِ َ ِ َ ٍ‬
‫ﺑﮑﻠﻤﺔ ﻭ ُ ُ‬ ‫ﻧﺘ َ ‪ُ ‬‬ ‫ﺍﻟﻨﺎﺱ‪ ".‬ﻭ َﺍﻳﻀﴼ َ‬
‫ﻗﺎﻝ‪ُ َ " :‬‬
‫ﻧﺤﻦ َ َ‬ ‫ﺑﻴﻦ ّ ِ‬
‫َ َ‬
‫‪٢٨٤‬‬ ‫ﺍﻟﻤﺨﺮﺝ‪ ".‬ﺑﺎﺭﻯ‪ ،‬ﺫﮐﺮ‬ ‫ﻟﮑﻞ ِ َ‬
‫ﻣﻨﻬﺎ َ َ ُ‬ ‫ﻭﻟﻨﺎ ِ ُ ‪‬‬
‫ﻭﺳﺒﻌﻴﻦ َﻭﺟﻬﴼ َ َ‬
‫َ‬ ‫ٕﺍﺣﺪﻯ َ َ‬
‫ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺑﺮﺍﻯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺑﻌﻀﻰ ﺭﻭﺍﻳﺎﺕ ﻭ ﺑﻴﺎﻧﺎﺕ ﮐﻪ ﺩﺭ‬
‫ﻋﺎﻟﻢ ﻣﻠﮏ ﺁﺛﺎﺭ ﺁﻥ ﻇﺎﻫﺮ ﻧﺸﺪﻩ ﻣﻀﻄﺮﺏ ﻧﺸﻮﻧﺪ ﻭ ﺣﻤﻞ ﺑﺮ ﻋﺪﻡ‬
‫ﺍﺩﺭﺍﮎ ﺧﻮﺩ ﻧﻤﺎﻳﻨﺪ ﻧﻪ ﺑﺮ ﻋﺪﻡ ﻇﻬﻮﺭ ﻣﻌﺎﻧﻰ ﺣﺪﻳﺚ ﺯﻳﺮﺍ ﮐﻪ ﻧﺰﺩ‬

‫ﺹ‪١٧٠‬‬
‫ﺃﺋﻤﻪ ﺩﻳﻦ ﭼﻪ ﺑﻮﺩ ﭼﻨﺎﻧﭽﻪ ﺍﺯ‬
‫ﺁﻥ ﻋﺒﺎﺩ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﮐﻪ ﻣﻘﺼﻮﺩ ّ‬
‫ﺣﺪﻳﺚ ﻣﺴﺘﻔﺎﺩ ﻣﻰ ﺷﻮﺩ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﻋﺒﺎﺩ ﺑﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﻋﺒﺎﺭﺍﺕ‪،‬‬
‫ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻓﻴﻮﺿﺎﺕ ﻣﻤﻨﻮﻉ ﻧﺴﺎﺯﻧﺪ ﻭ ﺍﺯ ﺍﻫﻠﺶ ﺳﺆﺍﻝ ﻧﻤﺎﻳﻨﺪ ﺗﺎ‬
‫ﺍﺳﺮﺍﺭ ﻣﺴﺘﻮﺭﻩ‪ ،‬ﺑﻼ ﺣﺠﺎﺏ ﻇﺎﻫﺮ ﻭ ﻭﺍﺿﺢ ﺷﻮﺩ‪ .‬ﻭ ﻟﻴﮑﻦ ﺍﺣﺪﻯ ﺍﺯ‬ ‫‪٢٨٥‬‬
 ‫ﺣﻖ ﺑﺎﺷﺪ ﺗﺎ ﺁﻧﮑﻪ ﺩﺭ‬
‫ﺍﻫﻞ ﺍﺭﺽ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻰ ﺷﻮﺩ ﮐﻪ ﻃﺎﻟﺐ ّ‬
‫ﮐﻞ ﺩﺭ ﺍﺭﺽ‬
‫ﺍﺣﺪﻳﻪ ﻧﻤﺎﻳﺪ‪ّ .‬‬
‫ّ‬ ‫ﻣﺴﺎﺋﻞ ﻏﺎﻣﻀﻪ ﺭﺟﻮﻉ ﺑﻪ ﻣﻈﺎﻫﺮ‬
‫ﻳﻔﻌﻞ‬
‫ﻭﻟﮑﻦ ﺍ‪ُ َ َ َ‬‬
‫ّ‬ ‫ﻣﺘﺒﻊ‪َ .‬‬
‫ﻧﺴﻴﺎﻥ ﺳﺎﮐﻦ ﻭ ﺑﻪ ﺍﻫﻞ ﺑﻐﻰ ﻭ ﻃﻐﻴﺎﻥ ّ‬
‫ﻟﻘﺎ‪‬ﻪ ﻓﻰ َ ّ ِ ِ‬
‫ﺍﻳﺎﻣﻪ َﻭ‬ ‫ﻧﺴﻮﺍ ِ ‪‬‬
‫ﻳﻌﻤﻠﻮﻥ ﻭ َﻳﻨْﺴﺎﻫﻢ ﮐﻤﺎ َ َ‬
‫ﺑﻬﻢ َﮐﻤﺎ ُﻫﻢ َ َ‬
‫ِِ‬
‫ﺍﻟﺬﻳﻦ ُﻫﻢ ﮐﺎﻧﻮﺍ‬ ‫ﻋﻠﻰ ‪‬‬‫ﻳﻘﻀﻰ َ َ‬
‫ﮐﻔﺮﻭﺍ ﻭ ُ َ‬ ‫ﻋﻠﻰ ‪‬‬
‫ﺍﻟﺬﻳﻦ َ َ ُ‬ ‫ﻗﻀﻲ َ َ‬‫ﮐﺬﻟﮏ ُ ِ‬
‫َ ِ َ‬
‫َ‬
‫ﻳﻌﺶ ﻋﻦ‬ ‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ َﻭ َ ْ‬
‫ﻣﻦ َ ْ ُ‬
‫‪" :‬‬
‫ﺍﻟﻘﻮﻝ َ ِ‬
‫ﺍﺧﺘﻢ َ َ‬‫ﺪﻭﻥ‪َ .‬ﻭ َ ِ ُ‬
‫ﻳﺠﺤ ُ َ‬ ‫ِ ِِ‬
‫ﺑﺂﻳﺎﺗﻪ َ َ‬
‫ﻗﺮﻳﻦ‪َ " ١ ".‬ﻭ َ ْ‬
‫ﻣﻦ‬ ‫ﻟﻪ َ ٌ‬
‫ﻓﻬﻮ َ ُ‬
‫ﺷﻴﻄﺎﻧﴼ َ ُ َ‬
‫ﻟﻪ َ َ‬
‫ﻧﻘﻴﺾ َ ُ‬
‫ﺍﻟﺮﺣﻤﻦ ُ َ ‪ْ ‬‬ ‫ِ ِْ‬
‫ﺫﮐﺮ ‪ِ َ ‬‬
‫ﻧﺰﻝ ﻣﻦ ﻗﺒﻞ ﻟﻮ َﺍﻧﺘﻢ َ ِ َ‬
‫ﺗﻌﻘﻠﻮﻥ‪.‬‬ ‫ﺿﻨﮑﴼ‪ ٢".‬ﻭ ﮐﺬﻟﮏ ّ‬ ‫ﻟﻪ َ ِ َ ً‬
‫ﻣﻌﻴﺸﺔ َ ْ‬ ‫ﻓﺈﻥ َ ُ‬ ‫ﻋﻦ ِ ْ ِ‬
‫ﺫﮐﺮﻯ ‪‬‬ ‫ﺍﻋﺮﺽ َ ْ‬
‫َ َ َ‬
‫ﻧﻐﻤﺔ‬ ‫ﻭﺍﻟﺴﻼﻡ َﻋﻠﻰ َﻣﻦ َ ِ َ‬
‫ﺳﻤﻊ َ َ َ‬ ‫ﺍﻟﺒﺎء َﻭ ﺍﻟﻬﺎء َ ّ ُ‬
‫ﻣﻦ َ‬‫ﺍﻟﻤﻨﺰﻭﻝ ِ َ‬
‫ُ‬ ‫‪٢٨٨-٢٨٩‬‬
‫ﺍﻻﻋﻠﻰ‪١٥٢ .‬‬
‫ﺭﺑﻨﺎ َ‬
‫ﻓﺴﺒﺤﺎﻥ َ ‪‬‬
‫َ‬ ‫ﺍﻟﻤﻨﺘﻬﻰ‪ُ َ .‬‬ ‫ﺍﻟﻮﺭﻗﺎء ﻓﻰ ِ َ ِ‬
‫ﺳﺪﺭﺓ ُ َ‬ ‫َ‬ ‫‪٢٩٠‬‬
‫‪ - ٢‬ﺳﻮﺭﻩ ﻃﻪ‪ ،‬ﺁﻳﻪ ‪١٢٤‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺯﺧﺮﻑ‪ ،‬ﺁﻳﻪ ‪٣٦‬‬
‫ﺹ ‪١٧١‬‬
 ‫ﺹ ‪١٧٢‬‬
‫ﻓﻬﺮﺳﺖ ﺍﺳﺎﻣﻰ‪ ،‬ﺍﻣﺎﮐﻦ‪ ،‬ﻣﻮﺿﻮﻋﺎﺕ‬
 ‫ﺹ ‪١٧٣‬‬
‫ﺍﻫﻢ ﻣﻮﺿﻮﻉ ﻫﺎﻯ ﻣﺸﺮﻭﺣﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ‬
‫‪١-‬ﺩﺭ ﺍﻳﻦ ﻓﻬﺮﺳﺖ‪ّ ،‬‬
‫ﻋﻠﻢ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺻﻄﻼﺣﺎﺕ ﺩﻳﻨﻰ ﻭ ﻋﺮﻓﺎﻧﻰ‪ ،‬ﺑﻪ‬
‫ﺍﻳﻘﺎﻥ ﻭ ﻧﻴﺰ ﺍﺳﺎﻣﻰ َ َ‬
‫ﺗﺮﺗﻴﺐ ﺳﻪ ﺣﺮﻑ ﺍّﻭﻝ ﻫﺮ ﮐﻠﻤﻪ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻋﻠﻢ‪ ،‬ﺁﻧﭽﻪ ﻣﺸﻬﻮﺭﺗﺮ ﺍﺳﺖ ﻭ ﻳﺎ ﺩﺭ ﻣﺘﻦ ﮐﺘﺎﺏ ﺍﺯ ﻗﻠﻢ‬
‫‪ -٢‬ﺍﺯ ﺍﺳﺎﻣﻰ َ َ‬
‫ﺍﻣﺎ ﺩﺭ ﺫﻳﻞ ﺍﺳﻢ ﺩﻳﮕﺮ ﻳﺎ‬
‫ﻣﺒﺎﺭﮎ ﻧﺎﺯﻝ ﺷﺪﻩ‪ ،‬ﻣﻼﮎ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‪ّ ،‬‬
‫ﻣﺨﻔﻒ "ﻧﮕﺎﻩ ﮐﻨﻴﺪ"‬
‫ّ‬ ‫ﺍﻟﻘﺎﺏ ﺩﻳﮕﺮ ﺑﻪ ﻧﺎﻡ ﺍﺻﻠﻰ ﺑﺎ ﺣﺮﻭﻑ ﻧﮏ‪) ،‬ﮐﻪ‬
‫ﻣﻰ ﺑﺎﺷﺪ( ﺍﺭﺟﺎﻉ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻫﻤﻴﻦ ﺭﻭﺵ ﺑﺮﺍﻯ ﺍﺻﻄﻼﺣﺎﺕ ﻭ‬
‫ﻣﻄﺎﻟﺐ ﻧﻴﺰ ﺑﻪ ﮐﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺣﻖ ﺟﺎﺭﻯ ﺷﺪﻩ‪،‬‬
‫‪ -٣‬ﺩﺭ ﻣﻮﺭﺩ ﺑﻌﻀﻰ ﺍﺷﺨﺎﺹ ﻓﻘﻂ ﮐﻨﻴﻪ ﺁﻧﻬﺎ ﺍﺯ ﻗﻠﻢ ّ‬
‫ﻟﻬﺬﺍ ﻫﻤﺎﻥ ﮐﻨﻴﻪ ﻣﻼﮎ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‪ ،‬ﻣﺜﻞ "ﺍﺑﻮ ﺟﻬﻞ" ﮐﻪ ﺩﺭ‬
‫ﺫﻳﻞ ﺣﺮﻑ "ﺍﻟﻒ" ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٤‬ﺫﻳﻞ ﻫﺮ ﮐﻠﻤﻪ ﻣﻄﺎﻟﺐ ﻣﺮﺑﻮﻁ ﺑﻪ ﺁﻥ ﻧﻴﺰ ﺑﺼﻮﺭﺕ ﺍﻟﻔﺒﺎﺋﻰ ﺁﻭﺭﺩﻩ‬
‫ﻣﺜﻼ ﺩﺭ ﺯﻳﺮ ﮐﻠﻤﻪ "ﺁﻳﺎﺕ" ﺳﺎﻳﺮ ﻣﻄﺎﻟﺐ ﻣﺮﺑﻮﻃﻪ ﺍﻳﻨﻄﻮﺭ‬
‫ً‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺁﻓﺎﻗﻴﻪ ‪ ،‬ﺍﺷﺎﺭﻩ‪ ،.....‬ﺍﺳﺘﻬﺰﺍء ﺍﻧﮑﺎﺭ‪،.....‬‬
‫ّ‬ ‫ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺷﺪﻩ ﺍﺳﺖ‪ :‬ﺁﻳﺎﺕ‬
‫ﺍﻳﻤﺎﻥ‪ ،.....‬ﺑﻤﻨﺰﻟﻪ‪ ،.....‬ﺩﺭ ﺟﻤﻴﻊ‪ ،.....‬ﮐﻨﺰﻟﺌﺎﻟﻰ‪ ،.....‬ﺫﻳﻞ ﻫﺮ ﮐﻠﻤﻪ ﻣﻄﺎﻟﺐ‬
 ‫ﺹ ‪١٧٤‬‬
‫ﮔﻮﻧﺎﮔﻮﻥ ﺑﺎ ﺍﻳﻦ ﻧﺸﺎﻧﻰ )؛ ( ﺍﺯ ﻫﻢ ﺟﺪﺍ ﺷﺪﻩﺍﻧﺪ‪.‬‬
‫‪ -٥‬ﮔﺎﻩ ﺩﺭ ﻣﺘﻦ ﮐﺘﺎﺏ ﺍﺯ ﺷﺨﺺ ﻳﺎ ﺍﺯ ﻣﻄﻠﺒﻰ ﺗﻠﻮﻳﺤﴼ ﻳﺎﺩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺣﺘﻰ ﺍﻟﻤﻘﺪﻭﺭ ﺍﻳﻦ ﺗﻠﻮﻳﺤﺎﺕ ﺩﺭ ﺭﺩﻳﻒ ﻧﺎﻡ ﻳﺎ ﻣﻮﺿﻮﻉ ﻣﺮﺑﻮﻃﻪ ﺩﺭﺝ ﺷﺪﻩ‬
‫ّ‬
‫ﮐﻠﻴﻪ ﻣﻄﺎﻟﺐ ﻣﻤﮑﻦ ﺷﻮﺩ‪.‬‬
‫ﻳﺎ ﺑﻪ ﻧﺎﻡ ﺷﺨﺺ ﺍﺭﺟﺎﻉ ﺩﺍﺩﻩ ﺷﺪﻩ ﺗﺎ ﺩﺳﺘﻴﺎﺑﻰ ﺑﻪ ّ‬
‫‪ -٦‬ﻋﻨﺎﻭﻳﻦ ﺍﺩﺍﻯ ﺍﺣﺘﺮﺍﻡ ﻣﺎﻧﻨﺪ ﺣﻀﺮﺕ ﻭ ﻏﻴﺮﻩ ﺩﺭ ﭘﻰ ﺍﺳﺎﻣﻰ ﺍﺷﺨﺎﺹ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٧‬ﺳﻮﺭﻩ ﻫﺎﻯ ﻗﺮﺁﻥ ﺩﺭ ﺫﻳﻞ ﻧﺎﻡ ﻫﺮ ﺳﻮﺭﻩ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺷﺪﻩ‪ ،‬ﻧﻪ ﺩﺭ‬
‫ﺫﻳﻞ ﮐﻠﻤﻪ ﺳﻮﺭﻩ‪ .‬ﺍﮔﺮ ﺳﻮﺭﻩ ﺍﻯ ﺑﻪ ﺩﻭ ﻧﺎﻡ ﻣﺸﻬﻮﺭ ﺍﺳﺖ‪ ،‬ﺁﻧﮑﻪ‬
‫ﻣﺸﻬﻮﺭﺗﺮ ﺍﺳﺖ ﻣﻼﮎ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺩﺭ ﺫﻳﻞ ﻧﺎﻡ ﺩﻳﮕﺮ ﺑﻪ ﻧﺎﻡ ﻣﺸﻬﻮﺭﺗﺮ‬
‫ﺳﻮﺭﻩ ﺍﺭﺟﺎﻉ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٨‬ﺩﺭ ﻧﻘﻞ ﮐﻠﻤﺎﺕ ﻭ ﻋﺒﺎﺭﺍﺕ ﻋﺮﺑﻰ‪ ،‬ﺣﺮﻑ ﺗﻌﺮﻳﻒ "ﺍﻝ" ﺟﺰء ﮐﻠﻤﻪ‬
‫ﻣﻨﻈﻮﺭ ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺣﻖ ﺻﺎﺩﺭ‬
‫‪ -٩‬ﺍﺣﺎﺩﻳﺚ ﻣﺸﻬﻮﺭ ﻭ ﺑﻌﻀﻰ ﻋﺒﺎﺭﺍﺕ ﻣﺸﻬﻮﺭ ﮐﻪ ﺍﺯ ﻗﻠﻢ ّ‬
‫ﺍﻭﻝ ﺍﺑﻴﺎﺕ ﻣﻨﻘﻮﻝ ﺩﺭ ﮐﺘﺎﺏ‪ ،‬ﺩﺭ ﻓﻬﺮﺳﺖ ﻭﺍﺭﺩ ﺷﺪﻩ ﺗﺎ‬
‫ﺷﺪﻩ ﻭ ﻧﻴﺰ ﻣﺼﺮﻉ ّ‬
‫ﻣﻤﺪ ﺣﺎﻓﻈﻪ ﺑﻮﺩﻩ‪ ،‬ﺭﺟﻮﻉ ﺑﻪ ﺁﻧﻬﺎ ﺳﻬﻞ ﺗﺮ ﮔﺮﺩﺩ‪.‬‬
‫ّ‬

‫ﺹ‪١٧٥‬‬
‫ﺁ‬
‫ﺁﺩﻡ )ﺣﻀﺮﺕ(‪ ،‬ﻋﻬﺪ ﺁﺩﻡ ‪١٦٢ ،١٥٧ ،١١١ ،٩٨ :‬‬
‫ﺁﺳﻤﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺳﻤﺎء‪.‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ)ﺳﻮﺭﻩ(‪١٤١ ،٩٨ ،٦٣ ،٥١ ،٤٢ ،١١ ،١٠ :‬‬
‫ﻓﺮﻗﺎﻧﻴﻪ‪..‬ﺩﺍﻝ ﺑﺮ ﺷﺮﻉ ﻭ ﺣﮑﻢ ﺟﺪﻳﺪ ﺍﺳﺖ‪،١٥٩ :‬‬
‫ّ‬ ‫ﺁﻓﺎﻗﻴﻪ ‪ ،١٢٩‬ﺁﻳﺎﺕ‬
‫ّ‬ ‫ﺁﻳﺎﺕ‪ :‬ﺁﻳﺎﺕ‬
‫ﺍﺷﺎﺭﻩ ﺻﺮﻳﺢ ﺁﻳﺎﺕ ﻓﺮﺍﻭﺍﻥ ﺑﻪ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،٩١ :‬ﺍﺳﺘﻬﺰﺍء ﻭ ﺍﻋﺘﺮﺍﺽ ﺑﻪ‬
‫ﺁﻳﺎﺕ‪ ،١٤٥ ،١٤٠-١٣٧ :‬ﺍﻧﮑﺎﺭ ﺁﻳﺎﺕ ﺍﺯ ﺳﻮﻯ ﻣﺮﺩﻡ‪ ،٩٢ :‬ﺍﻳﻤﺎﻥ ﺑﻪ ﺁﻳﺎﺕ‪:‬‬
‫ﺣﺠﺖ‬
‫ﺍﻟﻬﻴﻪ ﺟﺰ ﺁﻳﺎﺕ ﭼﻴﺰﻯ ّ‬
‫‪ ، ١٤٥‬ﺑﻤﻨﺰﻟﻪ ﺷﻤﺲ ﺍﺳﺖ‪ ،١٣٥ :‬ﺩﺭ ﺟﻤﻴﻊ ﮐﺘﺐ ّ‬
‫ﺣﺠﻴﺖ ﺁﻳﺎﺕ‪.‬‬
‫ﺍﻟﻬﻴﻪ ﺍﺳﺖ‪ ،١٣٥ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ّ .‬‬
‫ﻗﺮﺍﺭ ﻧﮕﺮﻓﺘﻪ‪ ،١٤٦ :‬ﮐﻨﺰ ﻟﺌﺎﻟﻰ ّ‬
‫ﺍ‬
 ‫ﺍﺑﺮ‪ :‬ﻣﻌﻨﻰ‪٥١-٤٧ ،٤٤ ،١٧ ،‬‬
‫ﺍﺑﺮﺍﻫﻴﻢ)ﺧﻠﻴﻞ( )ﺣﻀﺮﺕ(‪٤١ ،٦ :‬‬
‫ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺳﻮﺭﻩ‪٣١ ،١٥ ،‬‬
‫ﺍﺑﻦ ﺍﻻﻧﺴﺎﻥ‪ :‬ﻧﮏ‪ .‬ﻋﻴﺴﻰ)ﺣﻀﺮﺕ(‪.‬‬
‫ﺍﺑﻦ ﺻﻮﺭﻳﺎ‪٥٦ :‬‬
‫ﺍﺑﻮ ﺟﻬﻞ‪٧٩ :‬‬
‫ﺍﺑﻮ ﻋﺎﻣﺮ ﺭﺍﻫﺐ‪٧٠ :‬‬
‫ﺍﺑﻮ ﻋﺒﺪﺍ‪) ‬ﺍﺑﻰ ﻋﺒﺪﺍ‪١٧٠ ،١٦٦ :(‬‬
 ‫ﺹ ‪١٧٦‬‬
‫ﺍﻟﺰﻭﺭﺍء‪١٦٣ :‬‬
‫ﺃﺗﻌﺮﻑ ّ‬
‫َ ِ ُ‬
‫ﻳﻌﻠﻤﮑﻢ‪٤٥ :‬‬
‫ﺍﺗﻘﻮﺍ ﺍ‪ّ ‬‬
‫ّ‬
‫ﺍﺛﻴﻢ)ﻟﻘﺐ(‪١٢٥ :‬‬
‫ﺍﺣﺰﺍﺏ‪ ،‬ﺳﻮﺭﻩ‪١١٨ ،١١٢ :‬‬
‫ﺍﺣﻤﺪ)ﺷﻴﺦ ﺍﺣﻤﺪ ﺍﺣﺴﺎﺋﻰ(‪٤٣ :‬‬
‫ﻣﺤﻤﺪﺭﺳﻮﻝ ﺍ‪)‬ﺣﻀﺮﺕ(‪.‬‬
‫ّ‬ ‫ﺍﺣﻤﺪﻳﻪ‪ :‬ﻧﮏ‪.‬‬
‫ّ‬ ‫ﺍﺣﻤﺪ‪ ،‬ﺟﻤﺎﻝ‬
‫ﺍﺧﺖ ﻫﺎﺭﻭﻥ‪ :‬ﻧﮏ‪ .‬ﻣﺮﻳﻢ )ﺣﻀﺮﺕ(‬
‫ﺍﻟﺤﻖ‪١٥٨ :....‬‬
‫ّ‬ ‫ﺍﺫﺍ ﻇﻬﺮﺕ ﺭﺍﻳﺔ‬
‫ﺍﺫﺍ ﻗﺎﻡ ﺍﻟﻘﺎﺋﻢ ﻗﺎﻣﺖ ﺍﻟﻘﻴﺎﻣﺔ‪٩٥ :‬‬
‫ﺍﺭﺑﻌﻴﻦ )ﻣﺠﻤﻮﻋﻪ ﺣﺪﻳﺚ(‪١٦١ :‬‬
‫ﺍﺭﺩﺑﻴﻠﻰ‪ ،‬ﻣﻼّ ﻳﻮﺳﻒ‪١٤٨ :‬‬
‫ﺍﺭﺷﺎﺩ ﺍﻟﻌﻮﺍﻡ )ﮐﺘﺎﺏ(‪١٢٢ :‬‬
‫ﺍﺭﺽ‪ ،‬ﻣﻌﻨﻰ‪ :‬ﺗﺒﺪﻳﻞ ﺍﺭﺍﺿﻰ ﻗﻠﻮﺏ ﺑﻪ ﺍﺭﺽ ﻣﻌﺮﻓﺖ ﻭ ﺣﮑﻤﺖ‪ ،٣٠ :‬ﻣﻘﺼﻮﺩ ﺍﺭﺽ‬
‫ﻣﻌﺮﻓﺖ ﻭ ﻋﻠﻢ ﺍﺳﺖ‪ ،٣١ :‬ﻣﻌﻨﻰ ﺗﺒﺪﻳﻞ ﺍﺭﺽ‪ ،٣٢-٣٠ :‬ﻣﻨﻈﻮﺭ ﺍﺭﺍﺿﻰ ﻗﻠﻮﺏ ﺍﺳﺖ‪٣٠ :‬‬
‫ﺍﺭﺽ ﺭﻯ‪ :‬ﻧﮏ‪ .‬ﺭﻯ‪ ،‬ﻧﮏ‪ .‬ﺯﻭﺭﺍء‪.‬‬
‫ِ‬
‫ﻃﻒ )ﮐﺮﺑﻼ(‪٨٣ :‬‬
‫ﺍﺭﺽ ّ‬
‫ﺍﺳﺘﻬﺰﺍء ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬
‫ﺍﺳﺘﻐﻨﺎﻯ ﺣﻖ ﺍﺯ ﻣﻌﺮﻓﺖ ﻭ ﻋﺒﺎﺩﺕ ﺧﻠﻖ‪٣٤ :‬‬
‫ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ)ﺩﻟﻴﻞ ﺍﺳﺘﻘﺎﻣﺖ(‪١٦٧ ،١٦٥ ،١٥٦-١٥٣ :‬‬
‫ﺍﺳﺮﺍء)ﺳﻮﺭﻩ(‪١٢٠ ،٩٣ ،٧٦ :‬‬
‫ﺍﺳﺮﺍﻓﻴﻞ‪ ،‬ﺻﻮﺭ‪ :‬ﻧﮏ‪ .‬ﺻﻮﺭ‪ ،‬ﻣﻌﻨﻰ‪.‬‬
‫ﮐﻔﺎﺭ( ‪١٤٤‬‬
‫ﺍﺳﻼﻡ )ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ(‪) ،٢٥ ،١٨ ،١٧ :‬ﺁﺯﺍﺭ ّ‬
‫ﺍﻟﻬﻴﻪ ﻫﺴﺘﻨﺪ‪٦٥ :‬‬
‫ﺍﺷﻴﺎء ﺣﺎﮐﻰ ﺍﺯ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ّ‬
‫ﺍﺻﺤﺎﺏ ﺑﻴﺎﻥ‪ :‬ﺑﻪ ﻋﺸﻖ ﻭ ﺫﻭﻕ ﺟﺎﻥ ﺍﻧﻔﺎﻕ ﻧﻤﻮﺩﻧﺪ‪ ،١٥١-١٥٠ :‬ﺑﻪ ﺳﻴﻤﺎ ﻣﻌﻠﻮﻡ ﻭ‬
‫ﺣﺠﺖ ﮐﺎﻓﻰ ﺍﺳﺖ‪،١٥٠ :‬‬
‫ﻭﺍﺿﺢ ﺍﻧﺪ‪ ،١١٥ :‬ﻓﻌﻠﺸﺎﻥ ﺑﺮﺍﻯ ﺟﻤﻴﻊ ﻣﻦ ﻋﻠﻰ ﺍﻻﺭﺽ ّ‬
‫ﺗﺎ ﺩﻡ ﻣﺮﮒ ﺑﻪ ﺫﮐﺮﺍ‪ ‬ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ‪ ،١٥٦ :‬ﺩﺭ ﺳﺒﻴﻞ ﺍﻟﻬﻰ ﺟﺎﻥ ﻓﺪﺍ ﮐﺮﺩﻧﺪ‪:‬‬
‫ﻣﺤﻞ ﻟﻌﻦ ﺟﻤﻴﻊ ﻧﺎﺱ ﺷﺪﻧﺪ‪ ،١٥٧ :‬ﻭﺻﺎﻳﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﻓﺮﺍﻣﻮﺵ‬
‫ّ‬ ‫‪،١٠٧-١٠٦‬‬
 ‫ﺹ ‪١٧٧‬‬
‫ﻧﻨﻤﺎﻳﻨﺪ‪ ،١٦٥ ،١٥٢ ،٦١ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﻋﻠﻤﺎﻯ ﺑﻴﺎﻥ‪.‬‬
‫ﺍﺻﻮﻝ ﮐﺎﻓﻰ )ﮐﺘﺎﺏ( ‪١٦١ :‬‬
‫ﺍﻋﺮﺍﻑ)ﺳﻮﺭﻩ(‪١٢٦ ،٧٨ ،٧٣ ،٦٧ :‬‬
‫ﺍﻋﻮﺭ‪ ،‬ﺷﺨﺼﻰ ﺍﻋﻮﺭ )ﻟﻘﺐ(‪١٦٤ :‬‬
‫ﺍﻟﺬﻯ ﻓﻠﻖ ﻟﮑﻢ ﺍﻟﺒﺤﺮ‪٥٦ :...‬‬
‫ﺍﻗﺴﻤﮏ ﺑﺎ‪ّ ‬‬
‫ﺍﮐﺴﻴﺮ‪ ،‬ﺍﮐﺴﻴﺮ ﺍﻟﻬﻰ‪١٠٥ ،١٠٤ :‬‬
‫ﺍﻟﺼﻮﻡ ﺷﻤﺴﻬﺎ‪٢٦ :...‬‬
‫ﺍﻻﺳﻼﻡ ﺳﻤﺎء ﻭ ّ‬
‫ﺍﻟﻒ ﺁﺩﻡ‪١١١ :...‬‬
‫ﺍﻟﻒ ﻓﺎﻃﻤﻪ ﻧﮑﺎﺡ ﻧﻤﻮﺩﻡ )ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﻠﻰ(‪١١٠ :‬‬
‫ﺍﻟﻨﺒﻴﻮﻥ ﻓﺎﻧﺎ‪١٠٧ ،١٠١ :‬‬
‫ﺍﻣﺎ ّ ّ‬
‫ّ‬
‫ﺍﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﻬﻰ‪ ،٥ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ ‪١٦٩ ،١٥٩ ،٥٥ ،٥٠ ،٤٩ ،٣٧-٣٢‬‬
‫ﺍﻣﺖ ﺍﻧﺠﻴﻞ‪ :‬ﻧﮏ‪ .‬ﻧﺼﺎﺭﻯ‬
‫ّ‬
‫ﺍﻣﻢ ﻋﻴﺴﻰ‪ :‬ﻧﮏ‪ .‬ﻧﺼﺎﺭﻯ‪.‬‬
‫ﺍﻣﻴﺮ )ﺣﻀﺮﺕ(‪ :‬ﻧﮏ‪ .‬ﻋﻠﻰ‪ ،‬ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪.‬‬
‫ﺍﻧﺎ ﻫﻮ ﻭ ﻫﻮ ﺍﻧﺎ‪ ٦٤ :‬ﻭ ﻧﻴﺰ ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ ،‬ﻣﻘﺎﻡ‪.‬‬
‫ﺍﻥ ﺍﻣﺮﻧﺎ ﺻﻌﺐ ﻣﺴﺘﺼﻌﺐ‪٥٥ :‬‬
‫ّ‬
‫ﺍﻧﺒﻴﺎء‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬
‫ﺍﻧﺒﻴﺎء )ﺳﻮﺭﻩ(‪١١٣ :‬‬
‫ﺍﻧﺠﻴﻞ‪ ،١٤١ ،١٣١ ،٩٩ ،٨٨ ،٧٨ ،٥٩ ،٥٣ ،١٨ ،١٧ ،١٦ :‬ﺍﻧﺎﺟﻴﻞ ﺍﺭﺑﻌﻪ‪،١٤ :‬‬
‫ﻳﻮﺣﻨﺎ ‪۷۷ ،۱۳‬‬
‫ّ‬ ‫ﻟﻮﻗﺎ‪ ،٨٨ ،٧٨ ،١٨ :‬ﻣﺘّﻰ‪ ،٨٨ ،٧٨ ،٤٤ ،١٨ ،١٧ ،١٦ :‬ﻣﺮﻗﺲ‪،١٧ :‬‬
‫ﺍﻧﺴﺎﻥ )ﻣﻘﺎﻡ ﺍﻭ(‪٦٦ - ٦٤ :‬‬
‫ﺍﻧﺴﺎﻥ )ﺳﻮﺭﻩ(‪٢٧ ،١٥ :‬‬
‫ﺳﺮﻩ‪٦٥ :‬‬
‫ﺳﺮﻯ ﻭ ﺍﻧﺎ ّ‬
‫ﺍﻻﻧﺴﺎﻥ ّ‬
‫ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ) ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﺍﻟﻬﻰ ﺍﺳﺖ(‪٦٦-٦٨ ،٤٣ :‬‬
‫ﺍﻧﻌﺎﻡ )ﺳﻮﺭﻩ(‪١٤٦ ،١٢٥ ،١١٦ ،١١٣ ،٨٩ ،٧٩ ،٧١ ،٦٣ ،٢٨ :‬‬
‫ﺍﻧﻔﺎﻝ)ﺳﻮﺭﻩ(‪١٣٧ ،١١٨ :‬‬
‫ﺍﻧﻔﻄﺎﺭ )ﺳﻮﺭﻩ(‪٢٩ :‬‬
 ‫ﺹ ‪١٧٨‬‬
‫ﺍﻧﻔﻄﺎﺭ ﺳﻤﺎء ‪ :‬ﻧﮏ‪ .‬ﺳﻤﺎء‪ ،‬ﻣﻌﻨﻰ‪.‬‬
‫ﺍﻥ ﻓﻰ ﻗﺎﺋﻤﻨﺎ ﺍﺭﺑﻊ ﻋﻼﻣﺎﺕ‪١٦٨ :...‬‬
‫ّ‬
‫ﺍﻟﺤﻖ ﺑﺂﻳﺎﺗﻪ‪١٤٥ :...‬‬
‫ّ‬ ‫ﺍﻧﻪ ﻣﺜﺒﺖ‬
‫ّ‬
‫ﺍﻟﺜﻘﻠﻴﻦ‪١٣٢ :...‬‬
‫ﺍﻧﻰ ﺗﺎﺭﮎ ﻓﻴﮑﻢ ّ‬
‫ّ‬
‫ﺍﻧﻰ ﻋﺒﺪﺍ‪ ‬ﻭ ﻣﺎ ﺍﻧﺎ ّﺍﻻ ﺑﺸﺮ ﻣﺜﻠﮑﻢ‪١١٧ :...‬‬
‫ّ‬
‫ﻣﺤﻤﺪ‪١٠٢ :...‬‬
‫ّ‬ ‫ﻣﺤﻤﺪ ﻭ ﺁﺧﺮﻧﺎ‬
‫ّ‬ ‫ﺍﻭﻟﻨﺎ‬
‫ّ‬
‫ﺍﻫﻞ ﺍﻧﺠﻴﻞ‪٢٧ ،١٨ :‬‬
‫ﺍﻫﻞ ﺑﻴﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺍﺻﺤﺎﺏ ﺑﻴﺎﻥ‪.‬‬
‫ﺍﻟﻨﺒﻴﻴﻦ ﻣﺤﺘﺠﺐ ﺷﺪﻧﺪ‪١٤١ :‬‬
‫ﺍﻫﻞ ﻓﺮﻗﺎﻥ‪ ،١٠٦ :‬ﺑﻪ ﺫﮐﺮ ﺧﺎﺗﻢ ّ ّ‬
‫ﺍﻫﻤﻴﺖ ﻭ ﻋﻼﻣﺎﺕ(‪٩٦-٨٥ ،٥٨-٥٥ ،٣٩-٣٥ ،٢٠-١٤ :‬‬
‫ّ‬ ‫ﺍﻳﺎﻡ ﻇﻬﻮﺭ)‬
‫ّ‬
‫ﺍﻟﻈﻬﻮﺭ‪٦٥ :...‬‬
‫ﺍﻳﮑﻮﻥ ﻟﻐﻴﺮﮎ ﻣﻦ ّ‬
‫ﺍﻳﻤﺎﻥ‪ :‬ﺍﻳﻤﺎﻥ ﺟﻤﻌﻰ ﺍﺯ ﻋﻠﻤﺎء ﺑﻪ ﺍﻣﺮ ﺟﺪﻳﺪ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ )ﺣﻀﺮﺕ(‪ ،‬ﺍﻳﻤﺎﻥ ﻣﻮﺟﺐ‬
‫ﺑﺮﻧﺪﻩ ﺍﺳﺖ‪ ،٧٢ :‬ﻋﻼﻣﺖ‬
‫ﺣﺎﺩ ﻭ ّ‬
‫ّ‬ ‫ﺣﻴﺎﺕ ﺗﺎﺯﻩ ﺍﺳﺖ‪ ،٧٦ :‬ﺍﻳﻤﺎﻥ ﻣﺎﻧﻨﺪ ﺳﻴﻒ‬
‫ﺻﺪﻕ ﻭ ﮐﺬﺏ ﺩﺭ ﺍﻳﻤﺎﻥ‪١٥٨ ،١٥٧ :‬‬
‫ﺍﻟﻄﺎﻟﻌﺔ‪٢٣ :...‬‬
‫ﺍﻟﺸﻤﻮﺱ ّ‬
‫ﺍﻳﻦ ّ‬
‫ﺍﻟﻤﺪﺧﺮ ﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﺮﺍﺋﺾ‪١٥٩ :...‬‬
‫ّ‬ ‫ﺍﻳﻦ‬
‫ﺍﻳﻮﺏ‪ ،‬ﺻﺒﺮ ﺍﻭ‪١٦٣ :‬‬
‫ّ‬

‫ﺏ‬
‫ﺍﻟﺒﺎء ﻭ ﺍﻟﻬﺎء )ﺣﻀﺮﺕ ﺑﻬﺎءﺍ‪ ،١٧٠ :(‬ﺳﺠﻦ ﻃﻬﺮﺍﻥ ﻧﮏ‪ .‬ﺣﺪﻳﺪ‪ ،‬ﺩﻭ ﺳﺎﻝ ﻫﺠﺮﺕ ‪١٦٧-١٦٦‬‬
‫ﺑﺎﺏ)ﺣﻀﺮﺕ(‪ :‬ﺍﺧﺒﺎﺭ ﺑﻪ ﺷﻬﺎﺩﺕ ﺧﻮﺩ‪ ،١٥٣ :‬ﺍﺭﺳﺎﻝ ﺗﻮﻗﻴﻊ ﺑﻪ ﻋﻠﻤﺎء‪،١٥٢ :‬‬
‫ﺍﺳﺘﻘﺎﻣﺖ ﺑﺮ ﺍﻣﺮ ﺍﻟﻬﻰ‪ ،١٥٣ :‬ﺍﻋﺘﺮﺍﺿﺎﺕ ﺑﻪ ﺣﻀﺮﺗﺸﺎﻥ ﻭ ﺷﺒﺎﻫﺖ ﺁﻥ ﺑﻪ‬
‫ﻣﺤﻤﺪﻯ‪ ،١٤٥-١٤٣ :‬ﺗﻬﻤﺖ ﻫﺎ ﮐﻪ ﻧﺴﺒﺖ ﺩﺍﺩﻧﺪ‪،١٤٣ :‬‬
‫ّ‬ ‫ﺍﻋﺘﺮﺍﺿﺎﺕ ﺑﻪ ﺟﻤﺎﻝ‬
‫ﺍﺣﺪﻳﻪ ﺭﺍ ﺑﻪ ﺷﻤﺲ ﻣﺜﺎﻝ ﺯﺩﻩﺍﻧﺪ‪ ،١٠٧ :‬ﮐﺜﺮﺕ‬
‫ّ‬ ‫ﺗﻤﻨﺎﻯ ﺷﻬﺎﺩﺕ‪ ،١٥٤ :‬ﺷﻤﻮﺱ‬
‫ّ‬
‫ﺁﻳﺎﺕ ‪ ،١٤٤ :‬ﮐﺸﻒ ﻏﻄﺎء ﻓﺮﻣﻮﺩ‪ ،١٥٥ :‬ﻋﻠﻤﺎﺋﻰ ﮐﻪ ﺑﻪ ﺍﻳﺸﺎﻥ ﻣﺆﻣﻦ ﺷﺪﻧﺪ‪:‬‬
‫‪ ، ١٤٨‬ﻋﻈﻤﺖ ﺍﻣﺮ ﺍﻭ‪١٦٢ ،١٦١ :‬‬
 ‫ﺹ ‪١٧٩‬‬
‫ﺑﺎﺏ ﻋﻠﻢ )ﻣﻌﻨﻰ(‪٢١ ،٢٠ :‬‬
‫ﻣﻼ ﺳﻌﻴﺪ‪١٤٨ :‬‬
‫ﺑﺎﺭ ﻓﺮﻭﺷﻰ‪ّ ،‬‬
‫ﻣﻼ‪١٤٨ :‬‬
‫ﺑﺎﻗﺮ‪ّ ،‬‬
‫ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ )ﮐﺘﺎﺏ(‪١٦٨ ،١٦١ :‬‬
‫ﺍﻟﻨﺼﺮ‪٥٧ :‬‬
‫ﺑﺨﺖ ّ‬
‫ﺑﺪﺍ )ﺳﺒﺐ ﺑﺪﺍ ﺩﺭ ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ(‪٥ ،٤ :‬‬
‫ﺍﻟﻨﺒﻴﻴﻦ‪١٠٨ :‬‬
‫ﺑﺪء ّ ّ‬
‫ﻣﻼ ﻋﻠﻰ‪١٤٨ :‬‬
‫ﺑﺮﻗﺎﻧﻰ‪ّ ،‬‬
‫ﻣﻼ ﻋﻠﻰ‪١٤٨ :‬‬
‫ﺑﺴﻄﺎﻣﻰ‪ّ ،‬‬
‫ﺑﺸﺎﺭﺍﺕ ﺑﻪ ﻇﻬﻮﺭ ﺑﻌﺪ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬
‫ﺑﻄﺤﺎ‪٣٢ :‬‬
‫ﺑﻌﺚ‪ ،‬ﻣﻌﻨﻰ‪١٠٥ ،١٠٠ ،٩٧ ،٧٨ ،٧٧ :‬‬
‫ﺑﻐﺪﺍﺩ‪١٦٣ ،١١٥ ،١٥ :‬‬
‫ﺑﻘﺮﻩ )ﺳﻮﺭﻩ(‪،١٠٩ ،١٠١ ،٩٩ ،٩٥ ،٩٢ ،٦٦ ،٦١ ،٥٨ ،٥٠ ،٤٧ ،٣٤ ،٣٣ ،٨ :‬‬
‫‪١٤٧ ،١٣ ٤،١٣ ٣ ، ١٢٠ ،١١٧ ،١١٦ ،١١٢‬‬
‫ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍ‪ :‬ﻧﮏ‪ .‬ﻓﺎﻃﻤﻪ )ﺣﻀﺮﺕ( ‪.‬‬
‫ّ‬ ‫ﺑﻨﺖ‬
‫ﺑﻨﻰ ﻫﺎﺷﻢ‪١٦١ ،١٦٠ :‬‬
‫ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ‪ :‬ﻧﮏ‪ .‬ﻳﻬﻮﺩ‪.‬‬
‫ﺑﻬﺎءﺍ‪) ‬ﺣﻀﺮﺕ(‪ :‬ﻧﮏ‪ .‬ﺍﻟﺒﺎء ﻭﺍﻟﻬﺎء‪.‬‬
‫ﺑﻴﺎﻥ )ﮐﺘﺎﺏ(‪ ،١٣١ ،٦٢ ،١ :‬ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ‪ :‬ﻧﮏ‪.‬ﻣﻦ ﻳﺒﻌﺜﻪ ﺍ‪ ،‬ﻧﻘﻄﻬﺒﻴﺎﻥ‪ :‬ﻧﮏ‪.‬‬
‫ﺑﺎﺏ )ﺣﻀﺮﺕ(‪.‬‬
‫ﺍﻟﻠﺤﻢ‪٤٢ :‬‬
‫ﺑﻴﺖ ّ‬
‫ﺍﻟﻤﻘﺪﺱ‪٥٧ ،٣٤ ،٣٣ ،٣٢ :‬‬
‫ّ‬ ‫ﺑﻴﺖ‬

‫ﭖ‬
‫ﭘﺴﺮ ﺍﻧﺴﺎﻥ‪ :‬ﻧﮏ‪ .‬ﻋﻴﺴﻰ)ﺣﻀﺮﺕ(‪.‬‬
‫ﭘﻴﺎﻣﺒﺮﺍﻥ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬
 ‫ﺹ ‪١٨٠‬‬
‫ﺕ‬
‫ﺗﺄﻭﻳﻞ ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‪.‬‬
‫ﺗﺠﺪﻳﺪ ﺷﺮﻳﻌﺖ‪١٦٣ ،١٥٩ ،١٤٠ ، ٢٢ :‬‬
‫ﺗﺠﺪﻳﺪ ﻋﺎﻟﻢ‪٢٢ :‬‬
‫ﺗﺠﻠﻰ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ‪٩٢ :‬‬
‫ّ‬
‫ﺗﺠﻠﻰ ﻋﺎﻡ‪٩٢ :‬‬
‫ﺗﺠﻠﻰ ﺧﺎﺹ‪ّ ،٩٣ :‬‬
‫ﺗﺠﻠﻰ ﺛﺎﻧﻰ‪ّ ،٩٤ :‬‬
‫ﺗﺠﻠﻰ ﺍ‪ّ ،٩٢ :‬‬
‫ّ‬
‫ﺗﺤﺮﻳﻒ ﮐﺘﺐ ﻭ ﺁﻳﺎﺕ)ﻗﻮﻟﻰ ﺑﻰ ﻣﻌﻨﻰ ﺍﺳﺖ(‪٦١-٥٥ :‬‬
‫ﺳﻴﺪ ﺣﺴﻴﻦ‪١٤٨ :‬‬
‫ﺗﺮﺷﻴﺰﻯ‪ ،‬ﺁﻗﺎ ّ‬
‫ﺗﻔﺴﻴﺮ ﻫﺎء ‪ :‬ﻧﮏ‪ .‬ﻫﺎء‪.‬‬
‫ﺗﻔﻄﺮ ﺳﻤﺎء‪ :‬ﻧﮏ‪ .‬ﺳﻤﺎء‪ ،‬ﻣﻌﻨﻰ‪.‬‬
‫ّ‬
‫ﺗﻔﮑﺮ ﺳﺎﻋﺔ ﺧﻴﺮ ﻣﻦ ﻋﺒﺎﺩﺓ ﺳﺒﻌﻴﻦ ﺳﻨﺔ‪١٥٨ :‬‬
‫ّ‬
‫ﺗﻤﺴﮏ ﺑﺎﺫﻳﺎﻝ ﺍﻟﻬﻮﻯ‪٤٦ :...‬‬
‫ّ‬
‫ﺗﻮﺑﻪ )ﺳﻮﺭﻩ(‪٨٣ ،٨٢ ،٦٠ :‬‬
‫ﺗﻮﺭﺍﺕ‪١٣١ ،٩٩ ،٩٠ ،٥٨-٥٦ ،١٢ :‬‬
‫ﺗﻮﻟﺪ ﻭ ﻣﻮﺕ ﺭﻭﺣﺎﻧﻰ‪٧٨-٧٧ :‬‬
‫ّ‬

‫ﺙ‬
‫ﺍﻟﺜﻘﻠﻴﻦ‬
‫ﺍﻧﻰ ﺗﺎﺭﮎ ﻓﻴﮑﻢ ّ‬
‫ﺛﻘﻠﻴﻦ‪ :‬ﻧﮏ‪ّ .‬‬
‫ﺛﻤﻮﺩ‪٦ :‬‬

‫ﺝ‬
‫ﺟﺎﺛﻴﻪ )ﺳﻮﺭﻩ(‪١٣٨ ،١٣٧ ،١٣٦ ،١٣٥ :‬‬
‫ﺟﺒﺮﺋﻴﻞ‪١٠٩ ،٧٦ ،٧٠ ،٥٧ ،٣٣ :‬‬
‫ﺟﺒﻞ ﺍﻻﺳﻮﺩ )ﺩﺭ ﺍﺭﺽ ﺭﻯ(‪١٦٣ :‬‬
‫ﺟﻤﺎﻝ ﺧﻠﻴﻞ‪ :‬ﻧﮏ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ )ﺣﻀﺮﺕ(‪.‬‬
 ‫ﺹ ‪١٨ ١‬‬
‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪) ‬ﺣﻀﺮﺕ(‪.‬‬
‫ّ‬ ‫ﻣﺤﻤﺪﻯ‪ :‬ﻧﮏ‪.‬‬
‫ّ‬ ‫ﺟﻤﺎﻝ‬
‫ﺟﻨﺖ‪٧٨ ،‬‬
‫ﺟﻨﺖ‪ ،٧٧ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ّ‬
‫ّ‬

‫ﺡ‬
‫ﺣﺠﺎﺏ ﺍﮐﺒﺮ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻢ )ﺣﺠﺎﺏ ﺍﮐﺒﺮ ﺍﺳﺖ(‪.‬‬
‫ﺣﺠﺎﺯ‪٤٣ :‬‬
‫ﺣﺠﺮ )ﺳﻮﺭﻩ(‪٩٨ :‬‬
‫ﺣﺠﺖ ﻣﻨﺤﺼﺮ ﺑﻪ ﺩﻭ ﺍﺳﺖ ﮐﺘﺎﺏ ﻭ‬
‫ﺣﺠﺖ ﺑﺎﻟﻐﻪ ﺍﺳﺖ‪ّ ،١٣٥ :‬‬
‫ﺣﺠﻴﺖ ﺁﻳﺎﺕ‪ :‬ﺁﻳﺎﺕ ّ‬
‫ّ‬
‫ﺍﻟﻬﻴﻪ‬
‫ﺣﺠﺘﻰ ﺍﮐﺒﺮ ﻭ ﺍﻋﻈﻢ ﺍﺯ ﺁﻳﺎﺕ‪...‬ﻇﺎﻫﺮ ﻧﺸﺪﻩ‪ ،١٣٦ :‬ﺣﺠﺞ ّ‬
‫ﻋﺘﺮﺕ‪ّ ،١٣٣ :‬‬
‫ﺣﺠﻴﺖ ﺁﻳﺎﺕ ﻣﻨﺰﻟﻪ ﻣﺒﺮﻫﻦ ﺍﺳﺖ‪١٤٤ ،١٣٨ :‬‬
‫ّ‬ ‫ﺩﺭ ﻫﺮ ﻋﺼﺮ ﮐﺎﻣﻞ ﺍﺳﺖ‪،٨ :‬‬
‫ﺣﺪﻳﺚ‪ :‬ﺍﺣﺎﺩﻳﺚ ﺩﺭﺑﺎﺭﻩ ﻗﺎﺋﻢ‪ ،١٦٢ :‬ﺩﺭ ﻟﻌﻦ ﺍﺻﺤﺎﺏ ﻗﺎﺋﻢ‪ ،١٥٨ :‬ﺩﺭ ﮐﺘﺎﺏ ﺍﺭﺑﻌﻴﻦ‪،‬‬
‫ﺑﺤﺎﺭ ﺍﻻﻧﻮﺍﺭ‪ ،‬ﻋﻮﺍﻟﻢ‪ ،١٦١ :...‬ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﺍﺧﺘﻼﻑ ﺑﺴﻴﺎﺭﺳﺖ‪ ،١٣٢ :‬ﺻﺎﺣﺒﺎﻥ‬
‫ﺣﺪﻳﺚ‪ ،١٣٨ :‬ﻣﺮﺩﻡ ﺫﮐﺮ ﺍﺣﺎﺩﻳﺚ ﻣﺤﮑﻤﻪ ﺭﺍ ﻧﻤﻰ ﮐﻨﻨﺪ‪ ،١٥٩ :‬ﻣﻌﻨﻰ ﺣﺪﻳﺚ ﺁﺏ‬
‫ﺧﻮﺭﺩﻥ ﮔﺮﮒ ﻭ ﻣﻴﺶ ﺑﺎﻫﻢ‪٧٣ :‬‬
‫ﺣﺪﻳﺚ ﺟﺎﺑﺮ‪١٦٢ :‬‬
‫ﻣﻔﻀﻞ‪١٦٨ :‬‬
‫ّ‬ ‫ﺣﺪﻳﺚ‬
‫ﺣﺪﻳﺜﻨﺎ ﺻﻌﺐ ﻣﺴﺘﺼﻌﺐ‪٥٤ :‬‬
‫ﺣﺪﻳﺪ )ﺳﻮﺭﻩ(‪٩٨ :‬‬
‫ﺣﺪﻳﺪ‪ ،‬ﺍﺛﺮ ﺣﺪﻳﺪ ﺑﺮ ﮔﺮﺩﻥ‪١٢٥ :...‬‬
‫ُﺣﺴﻦ ﺧﺎﺗﻤﻪ ﻣﺠﻬﻮﻝ ﺍﺳﺖ‪١٢٨ :‬‬
‫ﺫﻟﺖ ﺷﻬﻴﺪ ﺷﺪ‪ ،٨٤ :‬ﺑﺮ‬
‫ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻰ )ﺍﻣﺎﻡ ﺣﺴﻴﻦ( )ﺣﻀﺮﺕ(‪ ،١٧٧ :‬ﺑﻪ ﻧﻬﺎﻳﺖ ّ‬
‫ﻣﻈﻠﻮﻣﻴﺖ‬
‫ّ‬ ‫ﺭﻭﻯ ﺍﺭﺽ ﻣﺜﻠﻰ ﻭ ﺷﺒﻬﻰ ﻧﺪﺍﺷﺖ‪ ،٨٣ :‬ﺗﺄﺛﻴﺮﺍﺕ ﻭ ﻏﻠﺒﻪ ﺧﻮﻥ ﺍﻭ‪،٨٤ :‬‬
‫ﺍﻭ‪٨٣ :‬‬
‫ﻣﻼ‪١٤٨ :‬‬
‫ﺣﺴﻴﻦ‪ّ ،‬‬
‫ﺣﺸﺮ )ﺳﻮﺭﻩ(‪١٥٢ ،٦٥ :‬‬
‫ﺣﺸﺮ ﻭ ﻧﺸﺮ‪ :‬ﻧﮏ‪ .‬ﻗﻴﺎﻣﺖ‪.‬‬
‫ﺣﻖ ﺍﻟﻴﻘﻴﻦ )ﻣﺮﺗﺒﻪ(‪١٢٩ :‬‬
‫ّ‬
‫ﺣﮑﻤﺎﻯ ﺑﻴﺎﻥ‪٦٣ :‬‬
 ‫ﺹ ‪١٨٢‬‬
‫ﺍﻟﺸﻬﺪﺍء‪٨٠ ،٧٩ :‬‬
‫ﺳﻴﺪ ّ‬
‫ﺣﻤﺰﻩ ّ‬
‫ﺣﻴﺎﺕ‪ ،‬ﻣﻌﻨﻰ‪٧٩ :‬‬

‫ﺥ‬
‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪)‬ﺣﻀﺮﺕ(‪.‬‬
‫ّ‬ ‫ﺧﺎﺗﻢ‪ ،‬ﺧﺎﺗﻢ ﺍﻧﺒﻴﺎء‪ :‬ﻧﮏ‪.‬‬
‫ﺒﻴﻴﻦ‪١١٠ :‬‬
‫ﺧﺎﺗﻢ ﺍﻟﻨّ ّ‬
‫ﺧﺴﻮﻑ ﻗﻤﺮ‪ ،٤٠ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﻗﻤﺮ‪ ،‬ﻣﻌﻨﻰ‪.‬‬
‫ﺧﻠﻖ ﺍﻧﺴﺎﻥ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ‪١٩ :...‬‬
‫ﺧﻠﻖ ﺟﺪﻳﺪ‪ ،‬ﺧﻠﻖ ﺭﻭﺣﺎﻧﻰ‪١٠٥-١٠٣ :‬‬
‫ﺍﻟﺮﺣﻤﻦ‪ :‬ﻧﮏ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ )ﺣﻀﺮﺕ(‪.‬‬
‫ﺧﻠﻴﻞ‪ ،‬ﺧﻠﻴﻞ ّ‬
‫ﻣﻼ ﻣﻬﺪﻯ‪١٤٨ :‬‬
‫ﺧﻮﺋﻰ‪ّ ،‬‬
‫ﺧﻴﺒﺮ‪ ،‬ﺍﻫﻞ ﺧﻴﺒﺮ‪ ،٥٦ :‬ﻏﺰﻭﻩ ﺧﻴﺒﺮ‪١١١ :‬‬

‫ﺩ‬
‫ﺩﺍﺭﺍﻟﺴﻼﻡ‪ :‬ﻧﮏ‪ .‬ﺑﻐﺪﺍﺩ‪.‬‬
‫ّ‬
‫ﺩﺍﻭﺩ )ﺣﻀﺮﺕ(‪٣٣ :‬‬
‫ﺩﺧﺎﻥ‪ ،‬ﻣﻌﻨﻰ‪٥٠ :‬‬
‫ﺩﺧﺎﻥ )ﺳﻮﺭﻩ(‪١٢٥ ،٥٠ :‬‬
‫ﺩﻫﺮ )ﺳﻮﺭﻩ(‪ :‬ﻧﮏ‪ .‬ﺍﻧﺴﺎﻥ )ﺳﻮﺭﻩ(‬

‫ﺫ‬
‫ﺍﺣﺪﻳﻪ‪ ،‬ﺫﺍﺕ ﻏﻴﺐ‪ :‬ﻋﺮﻓﺎﻥ ﺁﻥ ﻣﺤﺎﻝ ﺍﺳﺖ‪ ،١١٣ ،٩٣ ،٨١ ،٦٣ :‬ﻣﻌﺮﻓﺖ‬
‫ّ‬ ‫ﺫﺍﺕ‬
‫ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﻋﻴﻦ ﻣﻌﺮﻓﺖ ﺫﺍﺕ ﻏﻴﺐ ﺍﺳﺖ‪٦٥-٦٣ :‬‬
‫ﺫﺍﺭﻳﺎﺕ )ﺳﻮﺭﻩ(‪٦٨ ،٤٦ :‬‬
 ‫ﺹ ‪١٨ ٣‬‬
‫ﺭ‬
‫ﺭﺍﺳﺨﻮﻥ ﻓﻰ ﺍﻟﻌﻠﻢ‪ :‬ﻧﮏ‪ .‬ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‬
‫ﺭﺏ ﺍﻋﻠﻰ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ )ﺣﻀﺮﺕ(‪.‬‬
‫ّ‬
‫ﺭﺑﻨﺎ ﺳﻤﻌﻨﺎ ﻭ ﺍﻃﻌﻨﺎ‪٧٢ :...‬‬
‫ّ‬
‫ﺍﻟﻮﻫﻴﺖ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬
‫ّ‬ ‫ﺭﺑﻮﺑﻴﺖ ﻭ‬
‫ّ‬
‫ﺭﺟﻌﺖ‪ :‬ﺭﺟﻌﺖ ﺍﻧﺒﻴﺎء ﻭ ﺍﻭﻟﻴﺎء ﻇﻬﻮﺭﺍﺕ ﻗﺒﻞ‪١٠٨ ،١٠٥-١٠٢ :‬‬
‫ﺭﺟﻢ‪ :‬ﺣﮑﻢ ﺁﻥ‪٥٦ ،‬‬
‫ﺭﺣﻤﻦ )ﺳﻮﺭﻩ(‪١١٥ ،٤٦ ،٤٤ ،٢٤ :‬‬
‫ﺭﻋﺪ )ﺳﻮﺭﻩ(‪٩٧ ،٩٢ ،٧٤ :‬‬
‫ﺭﻭﺡ ﺍﻻﻣﻴﻦ‪ :‬ﻧﮏ‪ .‬ﺟﺒﺮﺋﻴﻞ‬
‫ﺭﻭﺡ ﺍﻟﻘﺪﺱ‪١٣٠ ،١٢٩ ،٨٦ ،٧٧ ،٣٩-٣٧ :‬‬
‫ﺭﻭﺯﺑﻪ‪ :‬ﻧﮏ‪ .‬ﺳﻠﻤﺎﻥ‬
‫ﺭﻭﺿﻪ ﮐﺎﻓﻰ )ﮐﺘﺎﺏ(‪١٦٣ :‬‬
‫ﺭﻯ‪١٦٤ :‬‬

‫ﺯ‬
‫ﺯﺧﺮﻑ )ﺳﻮﺭﻩ(‪١٧٠ ،١٠٣ :‬‬
‫ﺯﻣﺮ )ﺳﻮﺭﻩ(‪٣١ :‬‬
‫ﺯﻧﺎ‪ ،‬ﺣﮑﻢ ﺁﻥ ﺩﺭ ﺗﻮﺭﺍﺕ‪٥٦ :‬‬
‫ﻣﺤﻤﺪ ﻋﻠﻰ‪١٤٨ :‬‬
‫ّ‬ ‫ﻣﻼ‬
‫ﺯﻧﺠﺎﻧﻰ‪ّ ،‬‬
‫ﺯﻭﺭﺍء )ﺍﺭﺽ ﺭﻯ(‪١٦٤ ،١٦٣ :‬‬
‫ﺯﻳﺎﺭﺕ )ﺩﻋﺎ(‪١٥٩ :‬‬

‫ﺱ‬
‫ﺳﺎﻓﻮﺭ ﻋﻈﻴﻢ‪١٦ :‬‬
‫ﺍﻟﻨﻬﺞ ﺍﻟﺒﻴﻀﺎء‪٤٦ :...‬‬
‫ﺍﻟﺴﺎﻟﮏ ﻓﻰ ّ‬
‫ّ‬
‫ﺳﺎﻣﺮﻯ ﺟﻬﻞ‪١٢٦ :‬‬
 ‫ﺹ ‪١٨٤‬‬
‫ﺳﺒﺄ‪ ،‬ﺳﻮﺭﻩ‪١٥٢ ،١٤٢ :‬‬
‫ﺳﺒﺖ‪ ،‬ﻳﻮﻡ‪٨٧ ،١١ :‬‬
‫ﻣﺠﻠﻠﻪ(‪١٣١ ،١٢٤ ،١٠٩ ،١٠ ،١ :‬‬
‫ّ‬ ‫ﺳﺒﺤﺎﺕ ﺟﻼﻝ)ﺳﺒﺤﺎﺕ‬
‫ﮐﻞ َﺷﻰء‪٦٤ :...‬‬
‫ﺳﺒﻘﺖ ﺭﺣﻤﺘﻪ ّ‬
‫ﺍﻟﻄﻠﺐ ﻣﺮﺩﻭﺩ‪٩٣ :‬‬
‫ﺍﻟﺴﺒﻴﻞ ﻣﺴﺪﻭﺩ ﻭ ّ‬
‫ّ‬
‫ﺳﺘﺎﺭﻩ‪ :‬ﻧﮏ‪ .‬ﻧﺠﻢ‪.‬‬
‫ﺳﺤﺎﺏ‪ :‬ﻧﮏ‪ .‬ﺍﺑﺮ‪.‬‬
‫ﺳﺪﺭﻩ ﺭﺿﻮﺍﻥ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ)ﺣﻀﺮﺕ(‪.‬‬
‫ﺳﺪﺭﻩ ﻃﻮﺑﻰ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ)ﺣﻀﺮﺕ(‪.‬‬
‫ﺳﺪﺭﺓ ﺍﻟﻤﻨﺘﻬﺎﻯ ﻗﺮﺏ‪٧٠ :‬‬

‫ِﺳﻔﺮ ّ‬
‫ﺍﻭﻝ‪ :‬ﻧﮏ‪ .‬ﺍﻧﺠﻴﻞ ّ‬
‫ﻣﺘﻰ‪.‬‬
‫ﺳﻘﻮﻁ ﻧﺠﻮﻡ‪ :‬ﻧﮏ‪ .‬ﻧﺠﻢ‪ ،‬ﻣﻌﻨﻰ‪.‬‬
‫ﺍﻟﺤﻖ ﺍﻟﺠﺪﻳﺪ‪١٥٩ :‬‬
‫ّ‬ ‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ‬
‫ّ‬
‫ﺳﻠﻄﺎﻥ ﺑﻘﺎ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻰ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ)ﺣﻀﺮﺕ(‪.‬‬
‫ﺳﻠﻄﺎﻥ ﺣﻘﻴﻘﻰ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ)ﺣﻀﺮﺕ(‪.‬‬
‫ﺍﺣﺪﻳﻪ‪.‬‬
‫ّ‬ ‫ﺳﻠﻄﺎﻥ ﻭﺟﻮﺩ)ﺧﺪﺍﻭﻧﺪ(‪ ،٩ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﺫﺍﺕ‬
‫ﺳﻠﻄﻨﺖ ﻗﺎﺋﻢ‪ :‬ﻧﮏ‪ .‬ﻗﺎﺋﻢ‪.‬‬
‫ﺳﻠﻄﻨﺖ ﺣﻘﻴﻘﻰ‪ :‬ﻣﻌﻨﻰ ﺳﻠﻄﻨﺖ ‪ ،٨٢-٨١‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺳﻠﻄﻨﺖ‪ ،٧٢ ،٦٩ :‬ﺳﻠﻄﻨﺖ‬
‫ﺣﻘﻴﻘﻰ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬
‫ﺳﻠﻤﺎﻥ‪١١١ ،٤٣ :‬‬
‫ﺳﻠﻮﮎ‪ ،‬ﺷﺮﺍﻳﻂ‪٤٦ ،٤٥ ،٤١ ،٣٣ ،٢٨ ،٢ ،١ :‬‬
‫ﻣﺤﻤﺪﻯ‬
‫ّ‬ ‫ﺳﻤﺎء‪ ،‬ﻣﻌﻨﻰ ﺁﻥ‪ ،٤٨-٤١ ،٣٩ ،٣٠ ،٢٩ ،٢٦ ،١٨ ،١٧ ،١٦ :‬ﺁﺛﺎﺭ ﻇﻬﻮﺭ‬
‫ﺩﺭ ﺳﻤﺎء‪ ،٤٣ :‬ﺍﻧﻔﻄﺎﺭ ﺳﻤﺎء‪ ،٢٩-٣٠ :‬ﺳﻤﺎء ﺍﺩﻳﺎﻥ‪ ،٣٢ -٣١ :‬ﺳﻤﺎء ﺑﻴﺎﻥ ﺑﻪ‬
‫ﺍﻣﺮﺍ‪ ‬ﻣﺮﺗﻔﻊ ﮔﺸﺖ‪ ،٣٢ :‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺳﻤﺎﻭﺍﺕ ﺳﻤﺎﻭﺍﺕ ﺍﺩﻳﺎﻥ ﺍﺳﺖ‪،٣١ ،٢٩ :‬‬
‫ﺳﻤﺎﻭﺍﺕ ﺍﺩﻳﺎﻥ ﻗﺒﻞ ﭘﻴﭽﻴﺪﻩ ﺷﺪ‪ ،٣٢ :‬ﻇﻬﻮﺭ ﻧﺠﻢ ﻋﻴﺴﻰ ﺩﺭ ﺳﻤﺎء‪ ،٤٢ :‬ﻇﻬﻮﺭ‬
‫ﻧﺠﻢ ﺩﺭ ﺳﻤﺎء ﻇﺎﻫﺮ‪ ،٤٣ :‬ﻟﻔﻆ ﺳﻤﺎء ﻣﻌﺎﻧﻰ ﮐﺜﻴﺮﻩ ﺩﺍﺭﺩ‪٤٥ -٤٤ :‬‬
‫ﺳﺘﻴﻦ‪١٦٨ ،١٥٥ ،١٣٢ :‬‬
‫ﺳﻨﻪ ّ‬
‫ﺳﺘﻴﻦ‪.‬‬
‫ﺳﻨﻪ ﻇﻬﻮﺭ‪ :‬ﻧﮏ‪ .‬ﺳﻨﻪ ّ‬
 ‫ﺹ ‪١٨٥‬‬
‫ﺍﻟﺪﻭﺍﺏ )ﺩﺭ ﺍﺭﺽ ﺭﻯ(‪١٦٣ :‬‬
‫ﺳﻮﻕ ّ‬
‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪) ‬ﺣﻀﺮﺕ(‪.‬‬
‫ّ‬ ‫ﺳﻴﺪ ﺍﺻﻔﻴﺎء‪ :‬ﻧﮏ‪.‬‬
‫ّ‬
‫ﺍﻟﺸﻬﺪﺍء )ﺣﻀﺮﺕ(‪ :‬ﻧﮏ‪ .‬ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻰ‪.‬‬
‫ﺳﻴﺪ ّ‬
‫ّ‬
‫ﺳﻴﺪ ﺍﻣﮑﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ)ﺣﻀﺮﺕ(‪.‬‬
‫ّ‬
‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪) ‬ﺣﻀﺮﺕ(‪.‬‬
‫ّ‬ ‫ﺳﻴﺪ ﻟﻮﻻﮎ‪ :‬ﻧﮏ‪.‬‬
‫ّ‬
‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪)‬ﺣﻀﺮﺕ(‪.‬‬
‫ّ‬ ‫ﺳﻴﺪ ﺍﻟﻤﺮﺳﻠﻴﻦ‪ :‬ﻧﮏ‪.‬‬
‫ّ‬
‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪) ‬ﺣﻀﺮﺕ(‪.‬‬
‫ّ‬ ‫ﺳﻴﺪ ﻭﺟﻮﺩ‪ :‬ﻧﮏ‪.‬‬
‫ّ‬
‫ﺳﻴﺮﺓ ﺍﻟﻤﻬﺪﻯ‪١٥٩ :‬‬
‫ﺳﻴﻤﻴﺎ )ﻋﻠﻢ(‪١٢٢ :‬‬
‫ﺳﻴﻨﺎ )ﺑﺮﻳﻪ(‪٣٥ :‬‬
‫ﺳﻴﻨﺎﻯ ﻧﻮﺭ‪٦ :‬‬
‫ﺣﺐ‪٤٠ :‬‬
‫ّ‬ ‫ﺳﻴﻨﺎﻯ‬

‫ﺵ‬
‫ﻏﺮﺑﻴﻪ‪٣٦ :‬‬
‫ّ‬ ‫ﺷﺮﻗﻴﻪ ﻭ ﻻ‬
‫ّ‬ ‫ﺷﺠﺮﻩ ﻻ‬
‫ﺷﺮﻉ ﻭ ﺣﮑﻢ ﺟﺪﻳﺪ‪ :‬ﻧﮏ‪ .‬ﺗﺠﺪﻳﺪ ﺷﺮﻳﻌﺖ‪.‬‬
‫ﺷﺮﻳﻌﺖ ﻓﺮﻗﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺍﺳﻼﻡ‪.‬‬
‫ﺷﻌﺮﺍء )ﺳﻮﺭﻩ(‪١٥١ ،١٣٧ ،٣٦ :‬‬
‫ﺷﻌﻴﺐ‪٣٥ :‬‬
‫ﺷﻤﺲ‪ ،‬ﺷﻤﺲ ﻭ ﻗﻤﺮ‪ :‬ﻣﻌﺎﻧﻰ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ‪ ،٢٢-٢٩ :‬ﺍﺣﮑﺎﻡ ﻣﺮﺗﻔﻌﻪ ﺩﺭ ﻫﺮ ﺷﺮﻳﻌﺖ‬
‫ﻗﻤﺮ ﺍﺣﮑﺎﻡ ﻭ‬
‫ﺍﺳﺖ‪ ،٢٥ :‬ﺍﻭﻟﻴﺎء ﻭ ﺍﻧﺒﻴﺎء ﻭ ﺍﺻﺤﺎﺏ ﺍﻳﺸﺎﻧﻨﺪ‪ ،٢٣ :‬ﺷﻤﺲ ﻭ ِ‬
‫ﻣﻌﺎﺭﻑ ﻗﺒﻞ ﺗﺎﺭﻳﮏ ﺷﺪ‪ ،٢٨ :‬ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻭ ﺁﻓﺘﺎﺏ ﻣﻌﻨﻮﻯ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪،‬‬
‫ﺍﻟﻬﻴﻪ ﺍﻧﺪ‪،١٤ :‬‬
‫ﮐﻠﻴﻪ ّ‬
‫ﺻﻠﻮﺓ ﻭ ﺻﻮﻡ ﺍﺳﺖ‪ ،٢٦ :‬ﻋﻠﻤﺎء ﻇﻬﻮﺭ ﻗﺒﻠﻨﺪ‪ ،٢٤ :‬ﻣﻈﺎﻫﺮ ّ ّ‬
‫‪ ،۲۲‬ﻣﻌﻨﻰ ﺗﺎﺭﻳﮑﻰ ﺷﻤﺲ ﻭ ﻗﻤﺮ‪ ،٢٧ :‬ﺷﻤﻮﺱ ﻋﺎﻟﻴﻪ‪٢٤ :‬‬
‫ﺷﻬﻮﺩ‪ :‬ﻧﮏ‪ .‬ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ‪.‬‬
‫ﺍﻻﻳﺘﻴﻦ‪١٥٥ :‬‬
‫ﺷﻴﺒﺘﻨﻰ ٓ‬
‫ّ‬
‫ﺷﻴﺮﺍﺯ‪١٥٥ :‬‬
 ‫ﺹ ‪١٨٦‬‬
‫ﺷﻴﻌﻪ‪٥٢ :‬‬

‫ﺹ‬
‫ﺹ)ﺳﻮﺭﻩ(‪١٤٢ :‬‬
‫ﻣﺤﻤﺪ )ﺣﻀﺮﺕ(‪١٦١ ،١٦٠ ،٩٠ ،٥٢ :‬‬
‫ّ‬ ‫ﺻﺎﺩﻕ‪ :‬ﺻﺎﺩﻕ ﺑﻦ‬
‫ﺻﺎﻓﺎﺕ )ﺳﻮﺭﻩ(‪١٤٠ ،٨٢ :‬‬
‫ﺻﺎﻟﺢ )ﻧﺒﻰ(‪٥ :‬‬
‫ﺻﻼﺕ ﻭ ﺻﻮﻡ‪٣٣ ،٢٦ ،٢٥ :‬‬
‫ﺻﻮﺭ‪ ،٧٦-٧٥ ،١٧ :‬ﺻﻮﺭ ﺣﻴﺎﺕ ﻋﻠﻮﻯ‪ ،٧٨ :‬ﺻﻮﺭ ﻣﻌﺮﻓﺖ‪١٢٩ :‬‬
‫ﺻﻮﺭ ﺍﺳﺮﺍﻓﻴﻞ‪٧٦ :‬‬
‫ﺻﻮﻓﻴﻪ‪٩٣ :‬‬
‫ّ‬
‫ﺍﻟﺼﻠﻮﺓ ﻧﻮﺭ‪٢٦ :‬‬
‫ﺍﻟﺼﻮﻡ ﺿﻴﺎء ﻭ ّ‬
‫ّ‬

‫ﺽ‬
‫ﺍﻳﺎﻡ‪ ،‬ﻣﻌﻨﻰ‪٢١ :‬‬
‫ﺿﻴﻖ ّ‬

‫ﻁ‬
‫ﻃﻒ‪.‬‬
‫ﻃﻒ‪ :‬ﻧﮏ‪ .‬ﺍﺭﺽ ّ‬
‫ّ‬
‫ﻃﻠﺐ ﺍﻟﺪﻟﻴﻞ ﻋﻨﺪ ﺣﺼﻮﻝ ﺍﻟﻤﺪﻟﻮﻝ ﻗﺒﻴﺢ‪١٣٧ ،٩٧ :...‬‬
‫ﻃﻠﻌﺖ ﻋﻠﻮﻯ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻰ ﺍﻣﻴﺮ ﺍﻟﻤﻮءﻣﻨﻴﻦ)ﺣﻀﺮﺕ(‪.‬‬
‫ﻃﻪ )ﺳﻮﺭﻩ(‪١٧٠ :‬‬
‫ﻫﻮﻳﻪ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻰ ﺍﻣﻴﺮ ﺍﻟﻤﻮءﻣﻨﻴﻦ)ﺣﻀﺮﺕ(‪.‬‬
‫ﻃﻴﺮ ّ‬
 ‫ﺹ ‪۱۸۷‬‬
‫ﻅ‬
‫ﺳﺘﻴﻦ‪١٣٢ :‬‬
‫ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﺩﺭ ﺳﻨﻪ ّ‬

‫ﻉ‬
‫ﻋﺎﻟﻢ ﺍﻣﺮ‪ ،‬ﻋﺎﻟﻢ ﺧﻠﻖ‪١١٩ :‬‬
‫ﻣﻼ‪١٤٨ :‬‬
‫ﻋﺒﺪ ﺍﻟﺨﺎﻟﻖ ﻳﺰﺩﻯ‪ّ ،‬‬
‫ﻋﺒﺪﺍ‪َ ُ ‬ﺍﺑﻰ‪٧٠ :‬‬
‫ﻋﺘﺮﺕ ﺭﺳﻮﻝ ﺍ‪١٣٣ ،١٣٢ :‬‬
‫ﻋﺠﻢ‪١٦٤ :‬‬
‫ﻋﻠﻢ‪ ،٤٥ :‬ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ‪ ،٤٥ :‬ﻋﻠﻢ ﺍﻟﻬﻰ‪ ،٤٥ :‬ﺍﻟﻌﻠﻢ ﺗﻤﺎﻡ ﺍﻟﻤﻌﻠﻮﻡ‪ ،١٢٢ :...‬ﺍﻟﻌﻠﻢ‬
‫ﺭﺑﺎﻧﻰ‪ ،١٢٦ :‬ﺍﻟﻌﻠﻢ ﺳﺒﻌﺔ ﻭ ﻋﺸﺮﻭﻥ ﺣﺮﻓﴼ‪،١٦١ :...‬‬
‫ﺣﺠﺎﺏ ﺍﻻﮐﺒﺮ‪ ،١٢٤ :‬ﻋﻠﻢ ّ‬
‫ﮐﺜﺮﻫﺎﺍﻟﺠﺎﻫﻠﻮﻥ‪ ،١٢١ :‬ﺍﻟﻌﻠﻢ ﻧﻮﺭ ﻳﻘﺬﻓﻪ ﺍ‪‬‬
‫ﻋﻠﻢ ﺷﻴﻄﺎﻧﻰ‪ ،٤٥ :‬ﺍﻟﻌﻠﻢ ﻧﻘﻄﺔ ّ‬
‫ﻓﻰ ﻗﻠﺐ ﻣﻦ ﻳﺸﺎء‪ ،١٢١ ،٣٠ :‬ﻋﻠﻢ ﻫﺎﻯ ﻣﺠﻌﻮﻟﻪ‪ ،١٢١ :‬ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ‪،١٤٣ ،١٢٨ :‬‬
‫ﻗﺪﺳﻴﻪ‪ ،١٢٢ :‬ﻋﻠﻮﻡ ﻓﺎﻧﻴﻪ ﻣﺮﺩﻭﺩﻩ ‪١٢٣ ،١٢٢ :‬‬
‫ّ‬ ‫ﻋﻠﻮﻡ ﺑﺎﻗﻴﻪ‬
‫ﻋﻠﻤﺎء ﺑﻴﺎﻥ‪ ،٦١ :‬ﺍﮐﺜﺮﻯ ﻣﻌﺮﻭﻑ ﻧﺒﻮﺩﻧﺪ‪ ،١٥٣ :‬ﺑﻪ ﻣﺎﻧﻨﺪ ﻋﻠﻤﺎﻯ ﻗﺒﻞ ﻣﺸﻰ ﻧﻨﻤﺎﻳﻨﺪ‪:‬‬
‫ﻣﺤﻞ ﺗﻴﺮﻫﺎﻯ ﻣﺨﺎﻟﻔﻴﻦ ﮔﺸﺖ‪ ،١٤٩ :‬ﺻﻔﺎﺕ ﺁﻧﺎﻥ‪١٤٩ :‬؛‬
‫ّ‬ ‫‪ ١٦٣‬؛ ﺳﻴﻨﻪ ﻫﺎﺷﺎﻥ‬
‫ﻋﻠﻤﺎﺋﻰ ﮐﻪ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺆﻣﻦ ﺷﺪﻧﺪ‪ ،١٤٨ :‬ﻋﻠﻤﺎﻯ ﺭﺍﺷﺪﻳﻦ ﻭ ﻓﻀﻼﻯ‬
‫ﮐﺎﻣﻠﻴﻦ‪ ...‬ﺍﺯ ﮐﺄﺱ ﻭﺻﺎﻝ ﻣﺮﺯﻭﻕ ﺷﺪﻧﺪ‪١٤٨ :‬‬
‫ﺍﻟﻬﻴﻪ ﺳﺎﻟﻢﻧﻤﺎﻧﺪﻧﺪ‪ ،٥٥ :‬ﺍﺯ ﻣﻘﺼﻮﺩ ﻗﻴﺎﻣﺖ ﻭﺍﻗﻒ ﻧﺸﺪﻧﺪ‪:‬‬
‫ﻋﻠﻤﺎء ﺩﻳﻦ‪ :‬ﺍﺯﺍﻣﺘﺤﺎﻧﺎﺕ ّ‬
‫ﺣﻖ ﻧﻤﻮﺩﻧﺪ‪١٤٢ :‬؛ ﺍﻧﺒﻴﺎء ﺭﺍ ﺑﻪ ﺍﺟﺎﺯﻩ ﺁﻧﻬﺎ ﺷﻬﻴﺪ‬
‫‪٩٦-٥١‬؛ ﺍﻋﺮﺍﺽ ﺍﺯ ﺟﻤﺎﻝ ّ‬
‫ﮐﺮﺩﻧﺪ‪١٠ :‬؛ ﺑﺎﺏ ﻋﻠﻢ ﺭﺍ ﻣﺴﺪﻭﺩ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ ،٢٠ :‬ﺑﻪ ﺟﻮﺍﻫﺮ ﻋﻠﻢ‪...‬ﺟﻬﻞ ﻫﺎ ﻭ‬
‫ﻋﻴﻮﺏ ﻫﺎ ﻧﺴﺒﺖ ﻣﻰ ﺩﻫﻨﺪ‪ ،٢٩ :‬ﺑﻪ ﻏﻴﺮ ﺫﻫﺐ ﻣﺬﻫﺒﻰ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ‪ ،١٤١ :‬ﺗﺎﻫﺖ‬
‫ﺍﻟﻌﻘﻮﻝ ﻓﻰ ﺍﻓﻌﺎﻟﻬﻢ‪ ١٤٥ :...‬ﺟﺰ ﻫﻮﻯ ﺍﻟﻬﻰ ﻧﺠﻮﻳﻨﺪ‪ ،١٤١ ،٢٠ :‬ﺟﻤﻴﻊ ﺑﻪ ﺍﻳﻦ‬
‫ﺣﺠﺒﺎﺕ ﻣﺤﺘﺠﺐ ﻣﺎﻧﺪﻩﺍﻧﺪ‪ ،١٠٠ :‬ﺟﻬﻞ ﺭﺍ ﻋﻠﻢ ﻧﺎﻡ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ‪ ،١٢٠ :‬ﺩﻭ ﻧﻔﺲ‬
‫ﺑﺮ ﻳﮏ ﮐﻠﻤﻪ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻰ ﺷﻮﻧﺪ‪ ،٢٠ :‬ﺭﻣﻮﺯ ﮐﺘﺐ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭﮎ ﻧﮑﺮﺩﻧﺪ‪،١٨ :‬‬
‫‪ ، ٨٣-٨٢ ، ٥٥ ، ٥٣ ،٣٠-٢٧‬ﺻﺮﺍﺣﺖ ﮐﺘﺐ ﺩﺭ ﻋﺪﺍﻭﺕ ﺁﻧﺎﻥ ﺑﺎ ﻣﻈﻬﺮ ﻇﻬﻮﺭ‪:‬‬
‫‪١٦٠‬؛ ﺿﻼﻟﺖ ﺁﻧﺎﻥ ‪١٧١ ،٢٨‬؛ ﻇﻠﻢ ﺭﺍ ﻋﺪﻝ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ‪١٢٠ :‬؛ ﻋﻠﻤﺎء ﺍﻧﺠﻴﻞ ﺍﺯ‬
 ‫ﺹ ‪۱۸۸‬‬
‫ﺭﺑﺎﻧﻰ‪ ،٩٦ :‬ﻋﻠﻤﺎء ﻳﻬﻮﺩ ﻭ‬
‫ﻣﺤﻤﺪﻳﻪ ﻣﺤﺮﻭﻡ ﮔﺸﺘﻨﺪ‪ ،١٧ :‬ﻋﻠﻤﺎء ّ‬
‫ّ ّ‬ ‫ﺷﺮﻳﻌﻪ ﻓﻴﺾ‬
‫ﺍﻋﺘﺮﺍﺽ ﺁﻧﺎﻥ ﺑﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‪ ،٩٠-٩١ :‬ﻋﻠﻢ ﺭﺍ ﺍﺯ ﻣﻨﺒﻊ ﺍﻭ ﺍﺧﺬ ﻧﻨﻤﻮﺩﻧﺪ‪:‬‬
‫‪ ٢٧‬؛ ﻋﻠﻮﻡ ﻣﺮﺩﻭﺩﻩ ﺭﺍ ﺷﺮﻁ ﺍﺩﺭﺍﮎ‪...‬ﺷﻤﺮﺩﻩﺍﻧﺪ‪ ،١٢٣ :‬ﻋﻮﺍﻣﻞ ﺍﺣﺘﺠﺎﺏ ﺧﻠﻘﻨﺪ‪:‬‬
‫ﺣﻖ ﻣﻨﻊ ﻣﻰ ﻧﻤﻮﺩﻧﺪ‪،١٠ :‬‬
‫‪١١٥-١١٢ ،٥٥ ،٢١-٢٠ ،١١-٩‬؛ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺳﺒﻴﻞ ّ‬
‫ﺍﻟﻬﻴﻪ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ‪ ،٧٥ :‬ﻣﻌﻨﻰ ﻋﻠﻢ ﺭﺍ ﺍﺩﺭﺍﮎ ﻧﮑﺮﺩﻧﺪ ‪:‬‬
‫‪ ١١٠‬؛ ﻣﻌﺎﻧﻰ ﮐﻠﻤﺎﺕ ّ‬
‫‪ ١٢١‬؛ ﻣﻴﺰﺍﻥ ﺍﺩﺭﺍﮎ ﺁﻧﺎﻥ‪ ،٩١ :‬ﻧﻈﺮ ﺑﻪ ﺍﻋﺮﺍﺽ ﺩﺭ ﺍﺳﻔﻞ ﺍﺭﺍﺿﻰ ﺟﻬﻞ ﺳﺎﮐﻦ‬
‫ﻗﺪﺳﻴﻪ ﺭﺍ ﺑﻪ ﻧﺴﺒﺖ ﻇﻠﻢ ﮐﺸﺘﻨﺪ‪١٥٦ :‬‬
‫ّ‬ ‫ﺷﺪﻩﺍﻧﺪ‪ ،٩٧ :‬ﻧﻔﻮﺱ‬
‫ﻋﻠﻰ‪ ،‬ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ )ﺣﻀﺮﺕ(‪١١٠-١٠٩ ،٧٨ :‬‬
‫ﻋﻠﻴﻪ ﮐﻤﺎﻝ ﻣﻮﺳﻰ ﻭ ﺑﻬﺎء ﻋﻴﺴﻰ ﻭ‪١٦٢ :...‬‬
‫ﻋﻤﺎﻟﻘﻪ‪٥٧ :‬‬
‫ﻋﻨﮑﺒﻮﺕ)ﺳﻮﺭﻩ(‪١٤٠ ،١٢٨ ،٩٢ ،٦١ ،٥ :‬‬
‫ﻋﻮﺍﻟﻢ )ﮐﺘﺎﺏ(‪١٦١ ،١٦٠ :‬‬
‫ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ )ﺣﻀﺮﺕ(‪،٨٧ ،٧٨ ،٧٧ ،٥٩ ،٥٣ ٤٢ ،٣٨ ،٣٧ ،٣٣ ،١٦-١١ :‬‬
‫‪١٦٨ ،١٦٣ ،١٤٠ ،١٣١ ،١٠٧ ،١٠٩ ،٩٩‬‬
‫ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ)ﻣﺮﺗﺒﻪ(‪١٢٩ :‬‬

‫ﻍ‬
‫ﻏﺎﻓﺮ )ﺳﻮﺭﻩ(‪١٤٠ ،٧ ،٣ :‬‬
‫ﻏﻤﺎﻡ‪ :‬ﻧﮏ‪ .‬ﺍﺑﺮ‪.‬‬
‫ﻏﻨﺎ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ‪٨٧ :‬‬
‫ﻏﻴﺐ ﻭ ﺷﻬﻮﺩ‪٦٨ :‬‬

‫ﻑ‬
‫ﻣﺤﺒﺖ‪٧ :‬‬
‫ّ‬ ‫ﻓﺎﺭﺍﻥ‬
‫ﻓﺎﻃﺮ )ﺳﻮﺭﻩ(‪١١٣ ،٨٧ ،٥ :‬‬
‫ﻓﺎﻃﻤﻪ )ﺣﻀﺮﺕ(‪١٦٢ ،١١٠ :‬‬
‫ﻓﺎﻟﻨﺎﺭ ﻣﺜﻮﺍﻫﻢ‪١٣٦ :٠٠٠‬‬
‫ّ‬
‫ﻓﺘﺢ )ﺳﻮﺭﻩ(‪١١٨ ،٩٠ :‬‬
 ‫ﺹ ‪۱۸۹‬‬
‫ﻓﺮﻋﻮﻥ‪ ،٥٨ ،٤٣ ،٣٦ ،٧ :‬ﻓﺮﻋﻮﻥ ﮐﻔﺮ‪١١ :‬‬
‫ﻓﺮﻗﺎﻥ‪ :‬ﻧﮏ‪ .‬ﻗﺮﺁﻥ‪.‬‬
‫ﻓﺮﻗﺎﻥ)ﺳﻮﺭﻩ(‪١٦٩ ،٥٦ ،٤٩ :‬‬
‫ﻓﺼﻠﺖ)ﺳﻮﺭﻩ(‪٦٨ ،٢٩ :‬‬
‫ّ‬
‫ﺍﻟﺴﺒﻴﻠﻴﻦ‪١٤٧ :...‬‬
‫ﻓﻘﺪ ﻫﺪﻳﻨﺎﮎ ّ‬
‫ﻓﻘﺮ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻥ‪٨٧ :‬‬
‫ﺍﻟﺰﻣﺎﻥ‪١٦٤ :...‬‬
‫ﻓﻘﻬﺎء ﺫﻟﮏ ّ‬
‫ﻓﻠﺴﻔﻪ)ﻋﻠﻢ(‪١٢٢ :‬‬
‫ﻓﻠﮏ ﭼﻬﺎﺭﻡ‪٨٨ :‬‬
‫ﻓﻤﻦ ﺷﺎء ﻓﻠﻴﻘﺒﻞ ﻭ ﻣﻦ ﺷﺎء ﻓﻠﻴﻌﺮﺽ‪١٦ :...‬‬
‫ﺍﻟﺴﺘﻴﻦ ﻳﻈﻬﺮ ﺍﻣﺮﻩ‪١٦٨ :...‬‬
‫ﻓﻰ ﺳﻨﺔ ّ ّ‬
‫ﻓﻴﺾ ﺍﻗﺪﺱ‪٩٣ :‬‬
‫ﻓﻴﺾ ﺍﻟﻬﻰ‪ ،‬ﻋﺪﻡ ﺍﻧﻘﻄﺎﻉ ﺁﻥ‪٦٢ ،٩ :‬‬
‫ﻣﻘﺪﺱ‪٩٤ :‬‬
‫ﻓﻴﺾ ّ‬
‫ﻓﻴﻼﻃﺲ‪٨٧ :‬‬

‫ﻕ‬
‫ﻕ )ﺳﻮﺭﻩ(‪٧٥ :‬‬
‫ﻗﺎﺋﻢ‪ ،٦٨ ،٥٥ :‬ﺍﮐﺜﺮ ﺍﻋﺪﺍﺋﻪ ﺍﻟﻌﻠﻤﺎء‪ ،١٦٠ :‬ﺍﻭﺳﺖ ﻣﻈﻬﺮ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ‪ ،١٦١ :‬ﺑﺮ‬
‫ﻋﺮﺵ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎء ﺟﺎﻟﺲ ﺍﺳﺖ‪ ،١٦١ :‬ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ ﺣﺮﻑ ﺭﺍ ﻇﺎﻫﺮ‬
‫ﻣﻈﻠﻮﻣﻴﺖ‬
‫ّ‬ ‫ﻣﻰ ﻓﺮﻣﺎﻳﺪ‪ ،١٦٢ :‬ﺣﺪﻳﺚ ﺩﺭ ﻭﺻﻒ ﺍﻭ‪ ،١٦٣ ،١٦٢ :‬ﺣﺰﻥ ﻭ ﺳﺠﻦ ﻭ‬
‫ﺍﻭ‪ ،١٦٨ :‬ﺭﻭﺍﻳﺖ ﻣﺸﻬﻮﺭ ﺩﺭﺑﺎﺭﻩ ﺍﻭ‪ ،٩٥ :‬ﺳﻠﻄﻨﺖ ﺍﻭ‪ ،٦٨ :‬ﻋﺪﺍﻭﺕ ﻋﻠﻤﺎء ﺑﺎ‬
‫ﺍﻭ‪ ،١٦٠ :‬ﻋﻼﻳﻢ ﻇﻬﻮﺭ ﺍﻭ ﺟﻤﻴﻌﴼ ﻇﺎﻫﺮ ﺷﺪﻩ‪ ،٥٥ :‬ﻧﺴﺦ ﻗﻮﺍﻋﺪ ﻭ ﺭﺳﻮﻡ ﻓﺮﻣﻮﺩ‪١٥٨ :‬‬
‫ﻗﺎﺑﻴﻞ‪ :‬ﻧﮏ‪ .‬ﻫﺎﺑﻴﻞ ﻭ ﻗﺎﺑﻴﻞ‪.‬‬
‫ﻗﺒﺮ‪ ،‬ﻣﻌﻨﻰ‪٧٨ ،٧٦ :‬‬
‫ﻗﺒﻠﻪ‪ ،‬ﺗﻐﻴﻴﺮ ﺁﻥ‪٣٣ ،٣٢ :‬‬
 ‫ﺹ ‪۱۹۰‬‬
‫ﻣﻴﺖ‪٧٨ :...‬‬
‫ﻣﻴﺖ ﻋﻦ ّ‬
‫ﻗﺪ ﺍﺷﺘﺮﻯ ّ‬
‫ﺍﻣﺖ‬
‫ﺩﺍﻝ ﺍﺳﺖ ﺑﺮ ﺷﺮﻉ ﻭ ﺣﮑﻢ ﺟﺪﻳﺪ‪ ،١٥٩ :‬ﺑﺮﺍﻯ ّ‬
‫ﻗﺮﺁﻥ‪ ،١٦٨ ،٥٦ :‬ﺁﻳﺎﺕ ﺁﻥ ّ‬
‫ﺭﺳﻮﻝ ﺣﺼﻦ ﻣﺤﮑﻢ ﺑﻮﺩ‪ ،١٣١ :‬ﺗﮑﺬﻳﺐ ﻗﺮﺁﻥ ﺗﮑﺬﻳﺐ ﮐﺘﺐ ﻗﺒﻞ ﺍﺳﺖ‪،١٤٠ :‬‬
‫ﺣﺠﺖ ﺍﺳﺖ ﺑﺮ ﻣﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﻋﺎﻟﻢ‪ ،١٣٩ :‬ﻋﺠﺐ‬
‫ﻣﻘﻄﻌﻪ ﺁﻥ‪ّ ،١٣٩ :‬‬
‫ﺣﺮﻭﻑ ّ‬
‫ﻧﺒﻮﺩ ﮐﻪ ﺍﺯ ﻗﺮﺁﻥ ﻧﺼﻴﺒﻰ ﻧﻴﺴﺖ ﺟﺰ ﻧﻘﺸﻰ‪ ،١٤٤ :‬ﻫﺎﺩﻯ ﻋﺒﺎﺩ ﺍﺳﺖ ﺍﻟﻰ ﻳﻮﻡ ﻣﻌﺎﺩ‪١٣٣ :‬‬
‫ﻗﺼﺺ)ﺳﻮﺭﻩ(‪٩٦ ،٣٥ :‬‬
‫ﻗﻤﺮ‪ ،‬ﻣﻌﻨﻰ‪ ،٧٨ ،٣٢ ،٢٩-٢٢ :‬ﻗﻤﺮ ﺣﮑﻤﺖ‪ ،٤٣ :‬ﻗﻤﺮ ﻋﻠﻢ‪ ،٤٠ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ ‪ .‬ﺷﻤﺲ‪.‬‬
‫ﻗﻤﺮ )ﺳﻮﺭﻩ(‪١٥٨ ،١٠١ :‬‬
‫ﻗﻴﺎﻓﺎ‪٨٧ :‬‬
‫ﻗﻴﺎﻣﺖ‪ ،‬ﻣﻌﻨﻰ‪،١١٤ ،٩٦ ،٩٥ ،٩٤ ،٩٣ ،٩٢ ،٧٦ ،٧٥ ،٧٢ ،٥١ ،٥٠ ،٣١ ،٢٩ :‬‬
‫ﻣﺘﺼﻮﺭ‬
‫ّ‬ ‫ﺍﮐﺜﺮ ﻋﻠﻤﺎء‪...‬ﺍﺯ ﻣﻘﺼﻮﺩ ﻗﻴﺎﻣﺖ ﻭﺍﻗﻒ ﻧﺸﺪﻧﺪ‪ ،٥١ :‬ﻗﻴﺎﻣﺘﻰ ﺍﮐﺒﺮ ﺍﺯ ﺍﻳﻦ‬
‫ﮐﻠﻴﻪ ﺧﻮﺩ‪ ،٩٤ :‬ﻗﻴﺎﻡ ﻣﻈﻬﺮ ﻇﻬﻮﺭ‬
‫ﻧﻴﺴﺖ‪ ،٩٥ :‬ﻗﻴﺎﻡ ﻧﻔﺲ ﺍ‪ ‬ﺍﺳﺖ ﺑﻪ ﻣﻈﻬﺮ ّ‬
‫ﺍﻭﺳﺖ ﺑﺮ ﺍﻣﺮ ﺍﻭ‪١١٢ :‬‬
‫ﻗﻴﺎﻣﺔ ﺍﻻﺧﺮﻯ‪ :‬ﻧﮏ‪ .‬ﻣﺴﺘﻐﺎﺙ‪.‬‬
‫ﻗﻴﻮﻡ ﺍﺳﻤﺎء‪ ،‬ﺍﻋﻈﻢ ﮐﺘﺎﺏ ﺩﻭﺭ ﺑﻴﺎﻥ‪١٥٣ :‬‬
‫ّ‬

‫ﮎ‬
‫ﺳﻴﺪ‪٤٣ :‬‬
‫ﮐﺎﻇﻢ ﺭﺷﺘﻰ‪ّ ،‬‬
‫ﮐﺎﻓﻰ )ﮐﺘﺎﺏ(‪ :‬ﻧﮏ‪ .‬ﺍﺻﻮﻝ ﮐﺎﻓﻰ‪.‬‬
‫ﮐﺎﻥ ﺍ‪ ‬ﻭ ﻟﻢ ﻳﮑﻦ ﻣﻌﻪ ﻣﻦ ﺷﻰء ‪١٠٨ ،٦٠ :‬‬
‫ﺳﺮﻯ‪١٥٤ :...‬‬
‫ﮐﺎﻧﻰ ﺳﻤﻌﺖ ﻣﻨﺎﺩﻳﴼ ﻳﻨﺎﺩﻯ ﻓﻰ ّ‬
‫ّ‬
‫ﮐﺒﺮﻳﺖ ﺍﺣﻤﺮ‪ ،‬ﻣﻌﻨﻰ‪٥٢ :‬‬
‫ﺣﺠﺖ ﺍﮐﺒﺮ ﺍﺳﺖ‪ ،١٠٠ :‬ﺳﺒﺐ ﺍﻋﻈﻢ ﺑﺮﺍﻯ ﻃﺎﻟﺒﺎﻥ ﺍﺳﺖ‪ ،١٣٢ :‬ﻣﺪﻳﻨﺔ‬
‫ّ‬ ‫ﺍﻟﻬﻴﻪ‪:‬‬
‫ﮐﺘﺐ ّ‬
‫ﺍ‪ ‬ﺍﺳﺖ‪ ،١٣١ :‬ﻣﻨﻈﻮﺭ ﺍﺯ ﺗﻼﻭﺕ ﺁﻥ‪١١٤ :‬‬
‫ﮐﺘﺎﺏ ﻣﺤﮑﻢ‪ :‬ﻧﮏ‪ .‬ﻗﺮﺁﻥ‪.‬‬
‫ﮐﺬﻟﮏ ﺍﺧﺬﻫﻢ ﺍ‪ ‬ﺑﺬﻧﺒﻬﻢ‪١٢ :...‬‬
 ‫ﺹ ‪۱۹۱‬‬
‫ﻧﻌﻠﻤﮏ ﻣﻦ ﺗﺄﻭﻳﻞ ﺍﻻﺣﺎﺩﻳﺚ‪٢١ :‬‬
‫ﮐﺬﻟﮏ ّ‬
‫ﻧﻮﺭﻧﺎ ﺍﻓﻖ ﺳﻤﺎء ﺍﻟﺒﻴﺎﻥ‪٤٠ :...‬‬
‫ﮐﺬﻟﮏ ّ‬
‫ﻃﻒ‪.‬‬
‫ﮐﺮﺑﻼ‪ :‬ﻧﮏ‪ .‬ﺍﺭﺽ ّ‬
‫ﮐﺴﻮﻑ ﺷﻤﺲ‪ ،٤٠ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﺷﻤﺲ‪ ،‬ﻣﻌﻨﻰ‪.‬‬
‫ﮐﺸﻒ ﺳﺒﺤﺎﺕ ﺍﻟﺠﻼﻝ ﻣﻦ ﻏﻴﺮ ﺍﺷﺎﺭﺓ‪١٠٩ :‬‬
‫ﮐﻌﺐ ﺑﻦ ﺍﺷﺮﻑ‪٧٠ :‬‬
‫ﻣﮑﻪ‪.‬‬
‫ّ‬ ‫ﮐﻌﺒﻪ‪ :‬ﻧﮏ‪.‬‬
‫ﺍﺯﻟﻴﻪ ﻭ"ﺭﺍﺳﺨﻮﻥ ﻓﻰ ﺍﻟﻌﻠﻢ"‬
‫ﮐﻠﻤﺎﺕ ﺍﻟﻬﻰ‪ :‬ﺗﺄﻭﻳﻞ ﺍﺳﺮﺍﺭﻣﺴﺘﻮﺭﻫﺂﻥ ﻓﻘﻂ ﺑﺎﻫﻴﺎﮐﻞ ّ‬
‫ﺍﺳﺖ‪١٧٠ ،١٢٦ ،١٢٠ ،٢٧ ،١٩ ،١١ :‬‬
‫ﮐﻠﻤﻪ‪ :‬ﻧﮏ‪ .‬ﻋﻴﺴﻰ)ﺣﻀﺮﺕ(‪.‬‬
‫ﮐﻠﻤﻬﻌﻠﻴﺎ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ )ﺣﻀﺮﺕ(‪.‬‬
‫ﮐﻠﻴﻢ ﺍ‪ :‬ﻧﮏ‪ .‬ﻣﻮﺳﻰ)ﺣﻀﺮﺕ(‪.‬‬
‫ﮐﻤﻴﻞ‪) ،‬ﺭﻭﺍﻳﺖ(‪٦٦ :‬‬
‫ﻣﻼ ﻣﻬﺪﻯ‪١٤٨ :‬‬
‫ﻣﻼ ﺑﺎﻗﺮ‪ّ ،١٤٨ :‬‬
‫ﮐﻨﺪﻯ‪ّ ،‬‬
‫ﮐﻮﻓﻪ‪٧٨ :‬‬
‫ﮐﻬﻒ )ﺳﻮﺭﻩ(‪٩٢ :‬‬
‫ﮐﻴﻤﻴﺎ‪ ،‬ﻋﻠﻢ‪١٢٢ :‬‬

‫ﮒ‬
‫ﮔﺮﮒ ﻭ ﻣﻴﺶ ﺍﺯ ﻳﮏ ﻣﺤﻞ ﻣﻰ ﺧﻮﺭﻧﺪ ﻭ ﻣﻰ ﺁﺷﺎﻣﻨﺪ‪٧٣ :...‬‬

‫ﻝ‬
‫ﻟﺤﺪ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﺤﺪ‪٧٩-٧٧ :‬‬
‫ﺍﻻ‪٦٤ :...‬‬
‫ﻻ ﻓﺮﻕ ﺑﻴﻨﮏ ﻭ ﺑﻴﻨﻬﻢ ّ‬
‫ﻻ ﻳﻌﺮﻑ ﺫﻟﮏ ّﺍﻻ ﺍﻭﻟﻮﺍﻻﻟﺒﺎﺏ‪١١٢ :...‬‬
‫ﻟﻘﺎءﺍ‪ ،‬ﻣﻌﻨﻰ‪ ،٩٤-٩١ ،١٢ ،٢ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﻟﻘﺎءﺍ‪١٤٧ ،١٠٦ ،٩٦ ،٩٤-٩١ :‬‬
‫ﻟﮑﻞ ﻋﻠﻢ ﺳﺒﻌﻮﻥ ﻭﺟﻬﴼ‪١٦٩ :...‬‬
‫ّ‬
 ‫ﺹ ‪۱۹۲‬‬
‫ﻟﻮﺡ ﻓﺎﻃﻤﻪ‪١٦٢ :‬‬
‫ﻟﻮﻻﮎ ﻟﻤﺎ ﺧﻠﻘﺖ ﺍﻻﻓﻼﮎ‪٦٦ ،٤٨ :...‬‬
‫ﻣﻼ‪.‬‬
‫ﺭﺣﻤﺎﻧﻴﺔ‪ :‬ﻧﮏ‪ .‬ﺣﺴﻴﻦ‪ّ ،‬‬
‫ّ‬ ‫ﻟﻮﻻﻩ ﻣﺎ ﺍﺳﺘﻮﻯ ﺍ‪ ‬ﻋﻠﻰ ﻋﺮﺵ‬

‫ﻡ‬
‫ﻣﺎﺋﺪﻩ )ﺳﻮﺭﻩ(‪١٤٤ ،٩٠ ،٥٧ ،١٥ :‬‬
‫ﻣﺎ ﺍﻭﺫﻯ ﻧﺒﻲ ﺑﻤﺜﻞ ﻣﺎ ﺍﻭﺫﻳﺖ‪٧٠ :‬‬
‫ّ‬
‫ﻣﺎ ﺭﺃﻳﺖ ﺷﻴﺌﴼ ّﺍﻻ ﻭ ﻗﺪ ﺭﺍﻳﺖ ﺍ‪٦٦ :...‬‬
‫ﻣﻼ ﻧﻌﻤﺔ ﺍ‪١٤٨ :‬‬
‫ﻣﺎﺯﻧﺪﺭﺍﻧﻰ‪ّ ،‬‬
‫ﻣﺠﺎﻫﺪ )ﻣﺠﺎﻫﺪﻳﻦ‪ ،‬ﻣﺠﺎﻫﺪﺍﻥ(‪ ،‬ﺷﺮﺍﻳﻂ ﺁﻧﺎﻥ‪١٢٨-١٢٦ :‬‬
‫ﻣﺠﻮﺱ‪٤٢ :‬‬
‫ﻧﺒﻮﺕ‬
‫ﻣﺤﻤﺪﻳﻪ‪ ،‬ﺷﻤﺲ ّ‬
‫ّ ّ‬ ‫ﺍﺣﺪﻳﻪ‪ ،‬ﺷﻤﺲ‬
‫ّ‬ ‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪) ‬ﺣﻀﺮﺕ( )ﺷﻤﺲ‬
‫ّ‬
‫ﻣﺤﻤﺪﻳﻪ‪،٥٥ ،٥٤ ،٤٣ ،٣٢ ،٢٥ ،١٧ :(...‬‬
‫ّ ّ‬ ‫ﻣﺤﻤﺪﻯ‪ ،‬ﻓﻴﺾ‬
‫ّ‬ ‫ﻣﺤﻤﺪﻯ‪ ،‬ﺳﺮﺍﺝ‬
‫ّ‬
‫‪،١٤٠،١٣٤،١٣٣ ،١١٤،١٣١ ،١١٠ ، ١٠٠، ٩٠،٧٦،٧٥ ،٧٤،٥٩ ،٥٧ ،٧٦‬‬
‫ﺍﻫﻠﻪ‪ ،١٢٠ :‬ﻃﻠﺐ‬
‫‪١٤٥‬؛ ﺍﻋﺘﺮﺍﺽ ﻭ ﺍﻓﺘﺮﺍ ﺑﻪ ﺍﻳﺸﺎﻥ‪ ،١٤٣ ،٩٩ ،٨٩ :‬ﺳﺆﺍﻝ ﺍﺯ ّ‬
‫ﻣﻌﺠﺰﻩ ﺍﺯ ﺍﻳﺸﺎﻥ‪ ،١٣٨-١٣٧ ،٩٨ :‬ﻣﺼﺎﺋﺐ ﺍﻳﺸﺎﻥ‪ ،٧١ ،٧٠ :‬ﻣﻨﻢ ﻋﻴﺴﻰ‪١٠١ ،١٤ :‬‬
‫ﻣﺤﮏ ﺍﻳﻤﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺍﻳﻤﺎﻥ‪.‬‬
‫ّ‬
‫ﻣﺪﺛﺮ )ﺳﻮﺭﻩ(‪٣٤ :‬‬
‫ّ‬
‫ﻣﺪﻳﻦ )ﺳﺮﺯﻣﻴﻦ(‪٣٧ :‬‬
‫ﻣﺪﻳﻨﻪ )ﺷﻬﺮ(‪٥٧ :‬‬
‫ﺍﻟﻬﻴﻪ‪.‬‬
‫ﻣﺪﻳﻨﻪ ﺍﻳﻘﺎﻥ‪ :‬ﻧﮏ‪ .‬ﮐﺘﺐ ّ‬
‫ﻣﺪﻳﻨﻪ ﺍﻟﻬﻰ‪ ،‬ﻣﻌﻨﻰ‪١٣١-١٢٩ :‬‬
‫ﻣﺮﺩﻩ‪ ،‬ﻣﻌﻨﻰ‪٧٨ ،١٥ :‬‬
‫ﻣﺮﻳﻢ )ﺣﻀﺮﺕ(‪٣٧ :‬‬
‫ﻣﺮﻳﻢ (ﺳﻮﺭﻩ) ‪٣٧:‬‬
‫ﻣﺴﺘﻐﺎﺙ‪١٦٤ ،١٥٢ :‬‬
 ‫ﺹ ‪۱۹۳‬‬
‫ﻣﮑﻪ‪.‬‬
‫ّ‬ ‫ﻣﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ :‬ﻧﮏ‪.‬‬
‫ﻣﺴﻴﺢ‪ :‬ﻧﮏ‪ .‬ﻋﻴﺴﻰ)ﺣﻀﺮﺕ(‪.‬‬
‫ﻣﺸﺮﻕ ﺍﺑﺪﺍﻉ‪ ،١٢٩ :‬ﻣﺸﺮﻕ ﻋﻠﻢ‪١٠٥ :‬‬
‫ﺍﻟﻬﻴﻪ‪.‬‬
‫ﻣﺼﺮ ﺍﻳﻘﺎﻥ‪ :‬ﻧﮏ‪ .‬ﮐﺘﺐ ّ‬
‫ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ :‬ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺑﺘﻼء ﺍﻳﺸﺎﻥ ﺳﺒﺐ ﻣﺤﮑﻢ ﺷﺪﻥ ﺩﺭ ﺍﻣﺮﺍ‪ ‬ﺍﺳﺖ‪ ،٣ :‬ﺍﺑﺘﻼء‬
‫ﺍﻳﺸﺎﻥ ﺑﻪ ﺑﻼﻳﺎ‪ ،٧ -٣ :‬ﺍﺳﺘﻬﺰﺍء ﺁﻧﺎﻥ‪،١٤٩ ،١٤٦ ،١٤٣ ،١٠٢ ،٨٠ ،٧٧ :‬‬
‫ﺍﻟﻮﻫﻴﺖ ﺑﻪ ﺁﻧﺎﻥ‪ ،١٢٤-١٢٢:‬ﺍﻋﺘﺮﺍﺽ ﻭ ﺁﺯﺍﺭ‬
‫ّ‬ ‫ﺭﺑﻮﺑﻴﺖ ﻭ‬
‫ّ‬ ‫‪١٥٤،١٥٢‬؛ ﺍﻃﻼﻕ‬
‫ﺧﻠﻖ ﺑﻪ ﺍﻳﺸﺎﻥ‪ ،١٧٥ ،١٠٣ ،٧٨ ،٧٤ ،٧٣ ،٥٠ ،٣١ ،٨ ،٥ ،٣ :‬ﺍﻋﻈﻢ ﻭ‬
‫ﺍﮐﺒﺮ ﺍﺯ ﺁﻧﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ‪ ،٩٤ :‬ﺍﻋﻤﺎﻝ ﻭ ﺍﻗﻮﺍﻝ ﻋﺒﺎﺩ ﻣﻴﺰﺍﻥ ﻣﻌﺮﻓﺖ ﺁﻧﺎﻥ‬
‫ﻧﻴﺴﺖ‪ ،٢ :‬ﺑﺸﺎﺭﺕ ﺁﻧﺎﻥ ﺑﻪ ﻇﻬﻮﺭ ﺑﻌﺪ‪ ،٧١ ،٥٧ ،١٢ ،١١ ،٨ :‬ﺑﺮ ﻫﻤﻪ‬
‫ﺁﻧﺎﻥ ﺣﮑﻢ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﺍ‪ ‬ﺟﺎﺭﻯ ﺍﺳﺖ‪ ،٦٧ :‬ﺑﻴﺎﻧﺎﺕ ﺁﻧﺎﻥ ﺑﻌﻀﻰ ﺑﻰ ﺭﻣﺰ ﻭ‬
‫ﺑﻌﻀﻰ ﻣﺮﻣﻮﺯ ﺍﺳﺖ‪ ،١٧٦ :‬ﺣﮑﻢ ﻳﮏ ﺫﺍﺕ ﻭ ﻳﮏ ﻧﻔﺲ ﺩﺍﺭﻧﺪ‪،١٨٨ ،١٠١ :‬‬
‫ﺑﺸﺮﻳﻪ‪ ،١١٦ :‬ﺳﻠﻄﻨﺖ ﺣﻘﻴﻘﻰ ﺍﻳﺸﺎﻥ‪،٧٥-٧١ ،٦٥ :‬‬
‫ّ‬ ‫ﺭﺗﺒﻪ ﺣﺪﻭﺩﺍﺕ‬
‫‪٩٣-٨٤‬؛ ﺻﻔﺎﺕ ﺁﻧﺎﻥ‪٦٦ ،٦٤ :‬؛ ﻋﻠﻞ ﻇﻬﻮﺭ ﺁﻧﺎﻥ‪ ،٦٢ :‬ﻏﻠﺒﻪ ﻭ ﻗﺪﺭﺕ‬
‫ﻣﻌﻨﻮﻯ ﺍﻳﺸﺎﻥ‪ ،١٦٤-١٦٢ ،٨٨-٨٧ :‬ﻟﻘﺎء ﺁﻧﺎﻥ ﻋﻴﻦ ﻟﻘﺎء ﺍ‪ ‬ﺍﺳﺖ‪،٢ :‬‬
‫ﺳﺐ ﻋﻠﻤﺎء ﮔﺸﺘﻨﺪ‪ ،١١ :‬ﻣﻌﺮﻓﺖ ﺧﺪﺍﻭﻧﺪ‬
‫ّ‬ ‫ﺭﺩ ﻭ‬
‫ﻣﺤﻞ ﺑﻐﺾ ﻭ ﺍﻧﮑﺎﺭ ﻭ ّ‬
‫ّ‬
‫ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﻣﻌﺮﻓﺖ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ ،٩٤ :‬ﻣﻌﺮﻓﺖ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ﻋﻴﻦ ﻣﻌﺮﻓﺖ ﺫﺍﺕ‬
‫ﻏﻴﺐ ﺍﺳﺖ‪ ،٦٩-٦٧ :‬ﻣﻘﺎﻣﺎﺕ ﺁﻧﺎﻥ‪ ،١١٨-١١٦ :‬ﻣﻘﺎﻣﺎﺕ ﻭﺣﺪﺕ ﻭ ﺗﻔﺼﻴﻞ‪:‬‬
‫‪ ،١٢٣ ،١٢١ ، ٢٤،١٤‬ﻣﻘﺎﻡ ﺭﺳﺎﻟﺖ‪ ،١٢٤ ،١٢٣ :‬ﻣﻘﺎﻡ ﺻﺮﻑ ﺗﺠﺮﻳﺪ‪:‬‬
‫ﻋﺒﻮﺩﻳﺖ‪١٢٤:‬؛ ﻣﻘﺎﻡ ﻭﺣﺪﺕ‪،١١١ ،١٠٦ ،١٠٥ ،١٤ ،١٣ :‬‬
‫ّ‬ ‫‪ ،١٠١‬ﻣﻘﺎﻡ‬
‫‪ ،١٢٣،١٥١ ،١٢١ ،١١٣‬ﻧﺰﻭﻝ ﮐﺘﺎﺏ ﺑﺮ ﺁﻧﺎﻥ‪ ،١٤٦ :‬ﻫﺮﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻨﺪ‪...‬‬
‫ﺣﻖ ﺍﺳﺖ‪ ،١١٩ :‬ﻫﻤﻪ ﺩﺭ ﻳﮏ ﺭﺿﻮﺍﻥ ﺳﺎﮐﻨﻨﺪ‪١٠٢ :‬‬
‫ﻫﻤﻪ ّ‬
‫ﻣﻈﻠﻮﻣﻴﺖ ﻗﺎﺋﻢ‪ :‬ﻧﮏ‪ .‬ﻗﺎﺋﻢ‪.‬‬
‫ّ‬
‫ﻣﻌﺎﺭﺝ )ﺳﻮﺭﻩ(‪٢٨ :‬‬
‫ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻭﻫﺐ‪١٦٣ :‬‬
‫ﻣﻌﺮﺍﺝ‪١٢٣ ،١٢٢ :‬‬
 ‫ﻣﻌﺠﺰﻩ‪ ،‬ﻃﻠﺐ ﺁﻥ ﺍﺯ ﭘﻴﻐﻤﺒﺮ‪١٣٨-١٣٧ ،٩٨ :‬‬
‫ﻣﻌﺮﺿﻴﻦ ﻭ ﺭﻓﺘﺎﺭ ﺁﻧﺎﻥ‪١٤٣-١٤٢ :‬‬
‫ﻣﻐﺮﺏ‪ ،‬ﻣﻐﺎﺭﺏ‪ ،٣٠ ،٢٩ :‬ﻣﻐﺮﺏ ﺍﺧﺘﺮﺍﻉ‪ ،١٢٩ :‬ﻣﻐﺮﺏ ﺟﻬﻞ‪١٠٥ :‬‬
 ‫ﺹ ‪۱۹۴‬‬
‫ﻣﻘﺎﻣﺎﺕ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬
‫ﻣﮑﻪ‪٥٧ ،٣٣ :‬‬
‫ّ‬
‫ﻣﻠﮏ‪ ،‬ﻣﻼﺋﮑﻪ‪ ،‬ﻣﻌﻨﻰ‪٥٤-٥١ :‬‬
‫ََ‬
‫ﻣﻠﮏ )ﺳﻮﺭﻩ(‪٢٦ :‬‬
‫ﺍﻻﻳﺎﻡ‪١٦ :...‬‬
‫ﻣﻦ ﺑﻌﺪ ﺿﻴﻖ ﺗﻠﮏ ّ‬
‫ﺭﺑﻪ‪٦٥ :‬‬
‫ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ ﻓﻘﺪ ﻋﺮﻑ ّ‬
‫ﻣﻨﻬﺎ ﻇﻬﺮﺕ ﺍﻻﺷﻴﺎء ﻭ ﺍﻟﻰ ﺧﺰﺍﺋﻦ ﺍﻣﺮﻫﺎ ﺭﺟﻌﺖ‪٢٤ :‬‬
‫ﻣﻦ ﻳﺒﻌﺜﻪ ﺍ‪) ‬ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ(‪١٣١ :‬‬
‫ﻣﻮﺕ‪ ،‬ﻣﻌﻨﻰ‪٧٩-٧٧ ،٧٤ :‬‬
‫ﻣﻮﺳﻰ )ﺣﻀﺮﺕ(‪،١٣٧ ،١٠٧،١٣١ ،١٠١ ،١٠٠ ،٩٩ ،٩٠ ،٣٨ ،٣٦ ،٣٥ ،٢٣ ،١١ ،٦ :‬‬
‫‪١٤٠‬‬
‫ﻣﻮﻟﻮﺩ ﻣﻦ ﺍﻟﺠﺴﺪ‪٧٧ :‬‬
‫ﺍﻟﺮﻭﺡ‪٧٧ :‬‬
‫ﻣﻮﻟﻮﺩ ﻣﻦ ّ‬
‫ﻣﺆﻣﻦ )ﺳﻮﺭﻩ(‪ :‬ﻧﮏ‪ .‬ﻏﺎﻓﺮ )ﺳﻮﺭﻩ(‪.‬‬
‫ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ‪٨ ،٧ :‬‬
‫ﺍﻟﺪﺍﺭﻳﻦ‪٧٩ :‬‬
‫ﺍﻟﻤﺆﻣﻦ ﺣﻲ ﻓﻰ ّ‬
‫ّ‬
‫ﻣﺆﻣﻨﻮﻥ )ﺳﻮﺭﻩ(‪٦٠ :‬‬

‫ﻥ‬
‫ﻧﺎﺭ‪ ،١٣٦ ،١٣٥ ،١١٣ ،٧٨ ،٧٦ ،٤٦ ،٦ :‬ﻧﺎﺭ ﺍﺷﺘﻴﺎﻕ‪ ،١٣ :‬ﻧﺎﺭ ﺍﻧﻘﻄﺎﻉ‪ ،٤٥ :‬ﻧﺎﺭ‬
‫ﺻﻤﺪﺍﻧﻴﻪ(‪،٧ :‬‬
‫ّ‬ ‫ﺍﻟﻬﻴﻪ)‬
‫ﺣﺐ‪ ،١١٥ :‬ﻧﺎﺭ ﺣﺴﺒﺎﻥ‪ ،٢٥ :‬ﻧﺎﺭ ﺣﺴﺪ‪ ،٦ :‬ﻧﺎﺭ ﺣﮑﻤﺖ ّ‬
‫ّ‬
‫ﺭﺑﺎﻧﻴﻪ‪ ،٧ :‬ﻧﺎﺭ ﺣﮑﻤﺖ ﺳﺪﺭﻩ ﺭﺣﻤﺎﻧﻰ‪ ،٢٦ :‬ﻧﺎﺭ ﺳﺪﺭﻩ‪،٩١ :‬‬
‫‪ ،١٣٥‬ﻧﺎﺭ ﺳﺪﺭﻩ ّ‬
‫ﻣﺤﺒﺖ‪ ،٥٢ :‬ﻧﺎﺭ‬
‫ّ‬ ‫ﻧﺎﺭ ﺳﺪﺭﻩ ﻋﺮﻓﺎﻥ‪ ،٣٥ :‬ﻧﺎﺭ ﮐﻔﺮ‪ ،٧٧ :‬ﻧﺎﺭ ﺯﺑﺎﻥ‪ ،١٢٧ :‬ﻧﺎﺭ‬
‫ﻣﺤﺒّﺖ ﻋﻴﺴﻮﻯ‪ ،١٣ :‬ﻧﺎﺭ ﻣﻌﻨﻮﻯ‪ ،٢٢ :‬ﻧﺎﺭ ﻣﻮﺳﻮﻯ‪ ،١٣٠ :‬ﻧﺎﺭ ﻣﻮﻗﺪﻩ ﺭﺣﻤﺎﻧﻰ‪:‬‬
‫‪ ،٣٦‬ﻧﺎﺭ ﻧﻔﺲ‪ ،٥١ :‬ﺳﻤﻨﺪﺭ ﻧﺎﺭﻯ‪ ،٤٩ :‬ﺷﺠﺮﻩ ﻧﺎﺭ‪ ،٣٨ :‬ﻃﻴﺮ ﻧﺎﺭ‪٨٦ :‬‬
‫ﻧﺎﺻﺮﻯ‪ :‬ﻧﮏ‪ .‬ﻋﻴﺴﻰ )ﺣﻀﺮﺕ(‪.‬‬
 ‫ﻧﺒﺄ )ﺳﻮﺭﻩ(‪٩٣ :‬‬
‫ﻧﺠﻢ‪ ،‬ﺍﻧﺠﻢ‪ :‬ﻣﻌﻨﻰ‪ ،١٣٥ ،٤٤ ،٤٣ ،٤١ ،٣٢ ،٢٦ ،٢٥ ،٢٤ :‬ﻫﻢ ﭼﻨﻴﻦ ﻧﮏ‪ .‬ﺳﻤﺎء‬
‫ﻧﺤﻞ )ﺳﻮﺭﻩ(‪١٢٦ :‬‬
 ‫ﺹ ‪١٩٥‬‬
‫ﻧﺘﮑﻠﻢ ﺑﮑﻠﻤﺔ ﻭ ﻧﺮﻳﺪ ﻣﻨﻬﺎ ﺍﺣﺪﻯ ﻭ ﺳﺒﻌﻴﻦ ﻭﺟﻬﺎ‪١٦٩ :...‬‬
‫ّ‬ ‫ﻧﺤﻦ‬
‫ﻧﺪﺑﻪ )ﺩﻋﺎ(‪١٥٩ ،٢٣ :‬‬
‫ﻧﺼﺎﺭﻯ‪١٥٩ ،٨٩ ،٥٩ ،٥٥ ،٥٣ ،٢٧ :‬‬
‫ﻧﻀﺮ ﺑﻦ ﺣﺎﺭﺙ‪٧٠ :‬‬
‫ﻧﻐﻤﺎﺕ ﺣﺠﺎﺯﻯ‪١٢ :‬‬
‫َﻧﻘﺮﻩ‪ ،‬ﻧﻘﺮﻩ ﺍﻟﻬﻰ‪ :‬ﻧﮏ‪ .‬ﺻﻮﺭ‪ ،‬ﻣﻌﻨﻰ‪.‬‬
‫ﻧﻘﻄﻪ ﺑﻴﺎﻥ‪ :‬ﻧﮏ‪ .‬ﺑﺎﺏ )ﺣﻀﺮﺕ(‪.‬‬
‫ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍ‪) ‬ﺣﻀﺮﺕ(‪.‬‬
‫ّ‬ ‫ﻧﻘﻄﻪ ﻓﺮﻗﺎﻥ‪ :‬ﻧﮏ‪.‬‬
‫ﻧﻤﺮﻭﺩ‪٤١ :‬‬
‫ﻧﻮﺡ‪١٠٧ ،١٠٣ ،١٠١ ،٥ ،٤ :‬‬
‫ﻧﻮﺡ )ﺳﻮﺭﻩ(‪٤ :‬‬
‫ﻧﻮﺭ )ﺳﻮﺭﻩ(‪٦٠ :‬‬
‫ﻧﻮﺭ ﺍﺷﺮﻕ ﻣﻦ ﺻﺒﺢ ﺍﻻﺯﻝ‪٦٦ :...‬‬
‫ﻧﻮﺭ ﺍﻟﻴﻘﻴﻦ )ﻣﺮﺗﺒﻪ(‪١٢٩ :‬‬
‫ﺳﻴﺪ ﮐﺎﻇﻢ ﺭﺷﺘﻰ(‪.‬‬
‫ﻧﻴﺮﻳﻦ ‪ :‬ﻧﮏ‪ .‬ﺍﺣﻤﺪ)ﺷﻴﺦ ﺍﺣﻤﺪ ﺍﺣﺴﺎﺋﻰ( ﻭ ﮐﺎﻇﻢ ) ّ‬
‫ﻧﻮﺭﻳﻦ ّ‬

‫ﻭ‬
‫ﻟﻴﻐﺮﺑﻠﻦ‪١٦٩ :‬‬
‫ّ‬ ‫ﺼﻦ ﻭ ﺍ‪‬‬
‫ﻟﻴﻤﺤ ّ‬
‫ّ‬ ‫ﻭﺍ‪‬‬
‫ﻭﺣﺪﺕ ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ ‪ :‬ﻧﮏ‪ .‬ﻣﻈﺎﻫﺮ ﺍﻟﻬﻰ‪.‬‬
‫ﺳﻴﺪ ﻳﺤﻴﻰ ﺩﺍﺭﺍﺑﻰ(‪.‬‬
‫ﻭﺣﻴﺪ ﻋﺼﺮ‪ :‬ﻧﮏ‪ .‬ﻳﺤﻴﻰ ) ّ‬
‫ﻭ ﻟﻘﺪ ﻳﻈﻬﺮ ﺻﺒﻲ ﻣﻦ ﺑﻨﻰ ﻫﺎﺷﻢ‪ :‬ﻧﮏ‪ .‬ﻳﻈﻬﺮ ﻣﻦ ﺑﻨﻰ ﻫﺎﺷﻢ‪...‬‬
‫ّ‬

‫ﻩ‬
‫ﻫﺎء‪ ،‬ﺗﻔﺴﻴﺮ‪١٥٤ :‬‬
‫ﻫﺎﺑﻴﻞ ﻭ ﻗﺎﺑﻴﻞ‪ ،‬ﻣﻌﺠﺰﻩ‪٩٨ :‬‬
‫ﻫﺎﺭﻭﻥ‪٣٧ :‬‬
‫ﻫﻮﺩ‪٥ :‬‬
 ‫ﺹ ‪١٩٦‬‬
‫ﻫﻮﺩ )ﺳﻮﺭﻩ(‪١٥٥ ،١٤٧ ،٧٤ ،٦ ،٤ :‬‬
‫ﻫﻴﺎﮐﻞ ﺿﻼﻝ‪ :‬ﻧﮏ‪ .‬ﻋﻠﻤﺎء ﺩﻳﻦ‪.‬‬
‫ﻫﻴﺮﻭﺩﺱ‪٤٢ :‬‬

‫ﻯ‬
‫ﺑﮑﻠﻰ ﻟﮏ‪١٥٤ :...‬‬
‫ﺑﻘﻴﺔ ﺍ‪ ‬ﻗﺪ ﻓﺪﻳﺖ ّ‬
‫ﻳﺎ ّ‬
‫ﺍﻳﺎﻡ‪١٥١ :...‬‬
‫ﻳﺎ ﺍﺑﻦ ﺍﻻﻧﺴﺎﻥ ﻗﺪ ﻣﻀﻰ ﻋﻠﻴﮏ ّ‬
‫ﻳﺜﺮﺏ )ﺷﻬﺮ(‪٣٢ :‬‬
‫ﻳﺠﻌﻞ ﺍﻋﻼﮐﻢ ﺍﺳﻔﻠﮑﻢ ﻭ ﺍﺳﻔﻠﮑﻢ ﺍﻋﻼﮐﻢ‪٩٦ :...‬‬
‫ﺯﮐﺮﻳﺎ‪٤٢ :‬‬
‫ّ‬ ‫ﻳﺤﻴﻰ ﺑﻦ‬
‫ﺳﻴﺪ ﻳﺤﻴﻰ ﺩﺍﺭﺍﺑﻰ(‪١٤٨ :‬‬
‫ﻳﺤﻴﻰ ) ّ‬
‫ﻳﺲ )ﺳﻮﺭﻩ(‪١٠٩ ،٣ :‬‬
‫ﻳﻈﻬﺮ ﻣﻦ ﺑﻨﻰ ﻫﺎﺷﻢ ﺻﺒﻲ‪١٦١ ،١٦٠ :..‬‬
‫ّ‬
‫ﺯﮐﺮﻳﺎ‬
‫ّ‬ ‫ﻳﻮﺣﻨﺎ‪ :‬ﻧﮏ‪ .‬ﻳﺤﻴﻰ ﺑﻦ‬
‫ّ‬
‫ﻳﻮﺳﻒ )ﺣﻀﺮﺕ(‪١٤٠ :‬‬
‫ﻳﻮﻡ ﺁﺧﺮ‪ ،‬ﻳﻮﻡ ﺗﻐﺎﺑﻦ‪ ،‬ﻳﻮﻡ ﺗﻨﺎﺩ‪ ،‬ﻳﻮﻡ ﺣﺴﺎﺏ‪ ،‬ﻳﻮﻡ ﻋﻈﻴﻢ‪ ،‬ﻳﻮﻡ ﻣﻌﺎﺩ‪ ،‬ﻳﻮﻡ ﻭﻋﻴﺪ‪:‬‬
‫ﻧﮏ‪ .‬ﻗﻴﺎﻣﺖ‪.‬‬
‫ﻳﻮﻡ ﺳﺒﺖ‪ :‬ﻧﮏ‪ .‬ﺳﺒﺖ‪.‬‬
‫ﻳﻨﺒﻮﻉ )ﮐﺘﺎﺏ(‪١٦١ :‬‬
‫ﻳﻮﻧﺲ )ﺳﻮﺭﻩ(‪١١٥ :‬‬
‫ﻳﻬﻮﺩ‪١٩٥ ،١٣٧ ،٩١ ،٩٠ ،٨٩ ،٨٨ ،٨٧ ،٥٩ ،٥٨ ،٥٧ ،٥٦ ،٣٢ ،١٣ ،١٢ ،١١ :‬‬
‫ﺑﺮّﻳﻪ(‪٤٢ :‬‬
‫ﻳﻬﻮﺩﺍ ) ّ‬
‫ﺹ ‪١٩٧‬‬