‫ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬

‫ﺍﺻﻐﺮ ﻃﺎﻫﺮﺯﺍﺩﻩ‬
‫‪1385‬‬
 ‫ﻃﺎﻫﺮﺯﺍﺩﻩ‪ ،‬ﺍﺻﻐﺮ‪-1330،‬‬
‫ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ ‪ /‬ﻃﺎﻫﺮﺯﺍﺩﻩ‪ ،‬ﺍﺻﻐﺮ‪ -.‬ﺍﺻﻔﻬﺎﻥ‪ :‬ﻟُﺐّﺍﻟﻤﻴﺰﺍﻥ‪.1385 ،‬‬
‫‪ 128‬ﺹ‪.‬‬
‫]‪ISBN: [961-96389-8-9‬‬
‫ﻓﻬﺮﺳﺖﻧﻮﻳﺴﯽ ﺑﺮ ﺍﺳﺎﺱ ﺍﻃﻼﻋﺎﺕ ﻓﻴﭙﺎ‬
‫ﻛﺘﺎﺑﻨﺎﻣﻪ ﺑﻪ ﺻﻮﺭﺕ ﺯﻳﺮﻧﻮﻳﺲ‪.‬‬
‫‪ -1‬ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ -2.‬ﻓﻠﺴﻔﻪ ﺍﺳﻼﻣﯽ ‪ .‬ﺍﻟﻒ‪ .‬ﻋﻨﻮﺍﻥ‪.‬‬
‫‪2‬ﻁ ‪43‬ﺡ‪BP55/‬‬
‫‪189/1‬‬
‫‪ 85 -7582‬ﻡ‬ ‫ﻛﺘﺎﺑﺨﺎﻧﺔ ﻣﻠﯽ ﺍﻳﺮﺍﻥ‬

‫ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬

‫ﺍﺻﻐﺮ ﻃﺎﻫﺮﺯﺍﺩﻩ‬
‫ﺳﻔﺎﺭﺵ‪ :‬ﮔﺮﻭﻩ ﻓﺮﻫﻨﮕﯽ ﺍﻟﻤﻴﺰﺍﻥ‬
‫ﻧﻮﺑﺖ ﭼﺎﭖ‪ :‬ﺍﻭﻝ‬
‫ﺗﺎﺭﻳﺦ ﺍﻧﺘﺸﺎﺭ‪1385 :‬‬
‫ﻗﻴﻤﺖ‪ 800 :‬ﺗﻮﻣﺎﻥ‬
‫ﺷﻤﺎﺭﮔﺎﻥ‪ 3000 :‬ﻧﺴﺨﻪ‬
‫ﻃﺮﺡ ﺟﻠﺪ‪ :‬ﻣﺤﻤﺪ ﻓﺎﻃﻤﯽﭘﻮﺭ‬
‫ﻛﻠﻴﻪ ﺣﻘﻮﻕ ﺑﺮﺍﻱ ﮔﺮﻭﻩ ﺍﻟﻤﻴﺰﺍﻥ ﻣﺤﻔﻮﻅ ﺍﺳﺖ‬
‫ﻣﺮﺍﻛﺰ ﭘﺨﺶ‪:‬‬
‫ﺗﻠﻔﻦ‪0311 -7854814 :‬‬ ‫‪ -1‬ﮔﺮﻭﻩ ﻓﺮﻫﻨﮕﯽ ﺍﻟﻤﻴﺰﺍﻥ‬
‫ﻫﻤﺮﺍﻩ‪09131048582 :‬‬ ‫‪ -2‬ﺩﻓﺘﺮ ﺍﻧﺘﺸﺎﺭﺍﺕ ﻟﺐﺍﻟﻤﻴﺰﺍﻥ‬
 ‫ﻓﻬﺮﺳﺖ ﻣﻄﺎﻟﺐ‬

‫ﻣﻘﺪﻣﻪ ﻧﺎﺷﺮ ‪7 ...............................................................................‬‬

‫ﻣﻘﺪﻣﻪ ﻧﻮﻳﺴﻨﺪﻩ ‪11 .......................................................................‬‬
‫ﺷﺮﺍﻳﻂ ﻣﻘﺪﻣﺎﺗﯽ ﺗﺤﻘﻖ ﻣﻜﺘﺐ ﻓﻠﺴﻔﯽ ﺣﻜﻤﺖ ﻣﺘﻌﺎﻟﻴﻪ‪11 ..........................‬‬
‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪15 .......................................................................‬‬
‫‪ -1‬ﺍﺩﻋﺎﻱ ﺑﺮﻫﺎﻥ ‪17 ...............................................................................‬‬
‫‪ -2‬ﺗﻔﺎﻭﺕ ﻋﻠﺖ ﺣﻘﻴﻘﯽ ﺑﺎ ﻋﻠﺖ ﻣُﻌِﺪّﻩ ‪19.................................................‬‬
‫‪ -3‬ﺍﺻﻞ ﺑﺮﻫﺎﻥ ‪21 .................................................................................‬‬
‫ﺧﺼﻮﺻﻴﺎﺕ »ﻋﻴﻦ ﻭﺟﻮﺩ« ‪24.....................................................‬‬
‫‪ -4‬ﻫﻮﻳّﺖ ﺗﻌﻠّﻘﯽ ﻣﻌﻠﻮﻝ ‪26 ....................................................................‬‬
‫ﺩﻻﻳﻞ ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽ ﻣﻌﻠﻮﻝ ‪29 ...................................................‬‬
‫ﻣﺜﺎﻟﯽ ﺑﺮﺍﻱ ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽ ﻣﻌﻠﻮﻝ ‪30 ............................................‬‬
‫ﻣﻌﻠﻮﻝ؛ »ﻧﻤﻮﺩ« ﺍﺳﺖ ﻭ ﻧﻪ »ﺑﻮﺩ« ‪31 .............................................‬‬
‫ﺭﺍﺑﻄﻪ ﺍﺷﻴﺎﺀ ﻣﺎﺩﻱ ﺑﺎ ﻫﻤﺪﻳﮕﺮ‪ ،‬ﺍِﻋﺪﺍﺩﻱ ﻳﺎ ﺣﻘﻴﻘﯽ؟‪32 .................‬‬
‫ﭘﺪﻳﺪﻩﻫﺎﻳﯽ ﻛﻪ ﻫﻢ ﻋﻠﺖﺍﻧﺪ ﻭ ﻫﻢ ﻣﻌﻠﻮﻝ‪33 ................................‬‬
‫‪ -5‬ﻓﺮﻕ ﻧﺰﻭﻝ ﺑﺎ ﺳﻘﻮﻁ ‪35......................................................................‬‬
‫‪ - 6‬ﻧﺎﻣﺤﺴﻮﺱ ﻭﻟﯽ ﻣﻮﺟﻮﺩ ‪37...............................................................‬‬
‫‪ - 7‬ﻭﺣﺪﺕ ﺫﺍﺕ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺻﻔﺎﺕ ﺧﻮﺩ ‪39 ...........................................‬‬
‫‪ - 8‬ﻓﺮﻕ ﺟﺎﻣﻊ ﺑﺎ ﻣﺠﻤﻮﻉ ‪41 ..................................................................‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪4‬‬

‫‪ - 9‬ﺁﻓﺎﺕ ﻏﻔﻠﺖ ﺍﺯ ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽ ﺧﻮﺩ ‪43...............................................‬‬

‫ﭼﮕﻮﻧﻪ ﻣﻨﻜﺮ‪ ،‬ﻣﻌﺮﻭﻑ ﻭ ﻣﻌﺮﻭﻑ‪ ،‬ﻣﻨﻜﺮ ﻣﯽﺷﻮﺩ‪44 ....................‬‬
‫‪ -10‬ﻫﻤﺎﻫﻨﮕﯽ ﺗﺸﺮﻳﻊ ﺑﺎ ﺗﻜﻮﻳﻦ ‪45.........................................................‬‬
‫‪ -11‬ﺧﺪﺍﻭﻧﺪ ﻭﺟﻮﺩ ﺍﺷﻴﺎﺀ ﺭﺍ ﻣﯽﺩﻫﺪ ﻭ ﻧﻪ ﺧﺎﺻﻴﺖ ﺁﻥﻫﺎ ﺭﺍ‪47 ................‬‬
‫‪ -12‬ﺣﻴﺎﺕ ﻭ ﻋﻠﻢ ﻣﻮﺟﻮﺩﺍﺕ ‪49 ............................................................‬‬
‫ﭘﻠﯽ ﺑﻪ ﺳﻮﻱ ﻋﺮﻓﺎﻥ ‪50............................................................................‬‬
‫ﺳﻴﺮ ﺍﺯ ﺗﺸﻜﻴﻚ ﻭﺟﻮﺩ ﺑﻪ ﻭﺣﺪﺕ ﺷﺨﺼﯽ ﻭﺟﻮﺩ‪51 ................................‬‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪55 .....................................................................‬‬
‫ﻣﻘﺪﻣﻪ ‪57...............................................................................................‬‬
‫ﺍﺩّﻋﺎﻱ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪58 .....................................................................‬‬
‫ﺳﺎﺑﻘﺔ ﺗﺎﺭﻳﺨﯽ ﺑﺤﺚ ﺣﺮﻛﺖ ‪59 ..............................................................‬‬
‫ﻛﻴﻔﻴّﺖ ﺍﺩﺭﺍﻙ ﺣﺮﻛﺖ ‪62 .....................................................................‬‬
‫ﺷﺨﺼﻴّﺖ ﺣﺮﻛﺖ ‪64 .............................................................................‬‬
‫ﺗﻘﺪﻡ ﻭ ﺗﺄﺧﺮ‪ ،‬ﺫﺍﺗﯽ ﺣﺮﻛﺖ ﺍﺳﺖ ‪64 .......................................................‬‬
‫ﻣﻌﻨﯽ ﺟﻮﻫﺮ ﻭ ﻋﺮﺽ ‪65 .........................................................................‬‬
‫ﺗﺎﺑﻌﻴّﺖ ﻋَﺮَﺽ ﺍﺯ ﺟﻮﻫﺮ ‪66......................................................................‬‬
‫ﻧﺘﻴﺠﻪ ﺣﺮﻛﺖ ‪68....................................................................................‬‬
‫ﻫﺪﻑ ﺣﺮﻛﺖ ‪69 ..................................................................................‬‬
‫ﺑﺮﻫﺎﻥ ﺍﻭّﻝ ﺩﺭ ﺍﺛﺒﺎﺕ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪71 .................................................‬‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺭﺍﻋﻘﻞ ﻣﯽﻓﻬﻤﺪ ‪75 .......................................................‬‬
‫ﺑﺮﻫﺎﻥ ﺩﻭﻡ ﺩﺭ ﺍﺛﺒﺎﺕ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪78.................................................‬‬
‫ﺣﺮﻛﺖ ﺫﺍﺗﯽ ﻋﺎﻟﻢ‪ ،‬ﺣﺮﻛﺘﯽ ﺍﺳﺖ ﻳﻜﻨﻮﺍﺧﺖ ‪81 ......................................‬‬
‫ﺯﻣﺎﻥِ ﺯﻣﻴﻦ ﻭ ﺯﻣﺎﻥِ ﺍﻧﺴﺎﻥ ‪81 ....................................................................‬‬
‫‪5‬‬ ‫ﻓﻬﺮﺳﺖ ﻣﻄﺎﻟﺐ ‪..................................................................................................‬‬

‫ﺷﺒﻬﻪ ﺑﻘﺎﺀ ﻣﻮﺿﻮﻉ ‪84 ............................................................................‬‬

‫ﺟﻮﺍﺏ ﺷﺒﻬﻪ ﺑﻘﺎﺀ ﻣﻮﺿﻮﻉ ‪85 .................................................................‬‬
‫ﺍﺛﺒﺎﺕ ﺫﺍﺕ ﻗﻴّﻮﻡ ﺧﺪﺍﻭﻧﺪ ‪88 ....................................................................‬‬
‫ﺍﺛﺒﺎﺕ ﻣﻌﺎﺩ ﺑﻪ ﻣﻌﻨﺎﻱ ﻋﺎﻡ ‪89 ....................................................................‬‬
‫ﻧﻈﺮ ﺍﻣﺎﻡﺧﻤﻴﻨﯽ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺩﺭ ﻣﻮﺭﺩ ﻣﻌﺎﺩ ﺟﺴﻤﺎﻧﯽ‪94 ....................‬‬
‫ﺭﻭﺷﻦ ﺷﺪﻥ ﺷﺨﺼﻴّﺖ ﺯﻣﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﺑُﻌﺪ ﭼﻬﺎﺭﻡ ﻣﺎﺩّﻩ‪97 .........................‬‬
‫ﺣﻞ ﻣﺸﻜﻞ ﺣﺪﻭﺙ ﻭ ﻗِﺪَﻡ ‪99 .................................................................‬‬
‫ﻣﺒﻨﺎﻱ ﻗﻮﺍﻱ ﻗﻠﺐ ‪100 ...............................................................‬‬
‫ﺣﻞ ﻣﺸﻜﻞ ﺭﺑﻂ ﻣﺘﻐﻴﺮ ﺑﻪ ﺛﺎﺑﺖ ‪101 .........................................................‬‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻋﺎﻣﻞ ﺗﻜﺎﻣﻞ ﻋﺎﻟَﻢ ﻣﺎﺩﻩ ‪104 ..........................................‬‬
‫ﭼﮕﻮﻧﮕﯽ ﻇﻬﻮﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪106 ....................................................‬‬
‫ﻋﻠّﺖ ﺗﻨﻮّﻉ ﭘﺪﻳﺪﻩﻫﺎ ﺩﺭ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ‪108 .....................................................‬‬
‫ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‪ ،‬ﺑﺴﺘﺮ ﺍﻳﺠﺎﺩ ﻧﻔﺲ ‪109 .............................................................‬‬
‫ﺭﻳﺸﺔ ﺣﺮﻛﺖ ﺩﺭ ﻧﻔﺲ ‪111 ....................................................................‬‬
‫ﻣﺒﻨﺎﻱ ﺍﺧﻼﻕ ﺩﺭ ﻣﻨﻈﺮ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪112............................................‬‬
‫ﻣﻮﺿﻮﻉ ﺍﻧﺘﻘﺎﻝ ﺗﺨﺖ ﻣﻠﻜﻪ ﺳﺒﺄ ﻭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪113 ............................‬‬
‫ﺟﻬﺎﻥ ﺩﺭ ﻣﻨﻈﺮ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻭ ﺩﺭ ﻣﻨﻈﺮ ﻋﺮﻓﺎﻥ‪114 ............................‬‬
‫ﻣﻨﺎﺑﻊ ‪119 ..............................................................................................‬‬
 ‫ﻣﻘﺪﻣﻪ ﻧﺎﺷﺮ‬

‫ﺑﺎﺳﻤﻪ ﺗﻌﺎﻟﯽ‬
‫ﻣﺴﻠﻢ ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﻭ ﺑﺮﻫﺎﻥ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﺩﺭ ﻋﺎﻟَﻢ ﻋﻘﻞ ﻭ‬
‫ﺍﺳﺘﺪﻻﻝ ﺍﺯ ﺯﻳﺒﺎﺗﺮﻳﻦ ﻧﻤﻮﺩﻫﺎﻱ ﻋﻘﻞ ﺑﺸﺮﻱ ﺑﺮﺍﻱ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﻣﻌﻠﻮﻟﻴﺖ ﻋﺎﻟﻢ‬
‫ﺧﻠﻖ ﻭ ﻋﻠﻴّﺖ ﺣﻀﺮﺕ ﺭﺏﺍﻟﻌﺎﻟﻤﻴﻦ ﺍﺳﺖ‪ .‬ﻋﻈﻤﺖ ﺍﻳﻦ ﺩﻭ ﺑﺮﻫﺎﻥ ﺻﺮﻓﺎً ﺩﺭ‬
‫ﺍﺛﺒﺎﺕ ﺧﺪﺍ ﺑﺮﺍﻱ ﻋﺎﻟَﻢ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻋﻈﻤﺖ ﺁﻥﻫﺎ ﺩﺭ ﻭﺳﻌﺖ ﻭ ﺩﻗﺖ ﺁﻥ‬
‫ﺟﻬﺎﻥﺑﻴﻨﯽ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴﺎﻥ ﻣﯽﮔﺬﺍﺭﺩ‪.‬‬
‫ﻛﺘﺎﺏ ﺣﺎﺿﺮ؛ ﺣﺎﺻﻞ ﺑﻴﺶ ﺍﺯ ﺑﻴﺴﺖ ﺳﺎﻝ ﺗﺪﺭﻳﺲ ﺍﺳﺘﺎﺩﻃﺎﻫﺮﺯﺍﺩﻩ ﺩﺭ‬
‫ﻣﻮﺿﻮﻉ ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﻭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺍﺳﺖ ﻛﻪ ﺍﻳﺸﺎﻥ ﺩﺭ ﻃﯽ ﺗﺪﺭﻳﺲ‬
‫ﺧﻮﺩ ﺑﺎ ﺭﻭﺵﻫﺎﻱ ﺍﺑﺘﻜﺎﺭﻱ ﻭ ﺗﻘﺴﻴﻢﺑﻨﺪﻱﻫﺎﻱ ﻗﺎﺑﻞ ﺗﻮﺟﻪ‪ ،‬ﺍﻳﻦ ﺩﻭ ﺑﺮﻫﺎﻥ ﺭﺍ‬
‫ﺑﺮﺍﻱ ﺍﻫﻞ ﺗﻔﻜﺮ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﻫﻤﻪ ﻣﻬﻢﺗﺮ ﺩﺭ ﺭﻭﺵ‬
‫ﺍﺳﺘﺎﺩ‪ ،‬ﻛﺎﺭﺑﺮﺩﻱ ﻛﺮﺩﻥ ﻭ ﻣﻠﻤﻮﺱ ﻧﻤﻮﺩﻥِ ﺑﺮﻫﺎﻥ ﻭ ﻧﺘﺎﻳﺞ ﺁﻥ ﺍﺳﺖ ﻭ ﻫﻤﻴﻦ‬
‫ﺑﻮﺩ ﻛﻪ ﻣﺎ ﺭﺍ ﺑﺮ ﺁﻥ ﺩﺍﺷﺖ ﻛﻪ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻋﻼﻗﻪﻣﻨﺪﺍﻥ ﺑﻪ ﺍﻳﻦ‬
‫ﻧﻮﻉ ﺑﺤﺚﻫﺎ ﻗﺮﺍﺭ ﺩﻫﻴﻢ‪.‬‬
‫ﺩﺭ ﺯﻧﺪﮔﯽ ﺩﻳﻨﯽ ﻭ ﺗﻔﻜﺮ ﻣﺬﻫﺒﯽ‪ ،‬ﺍﻧﺴﺎﻥ ﺍﺣﺴﺎﺱ ﻣﯽﻛﻨﺪ ﻫﺮ ﻣﻮﻗﻊ‬
‫ﺑﺨﻮﺍﻫﺪ ﺩﺭ ﻣﺘﻮﻥ ﺩﻳﻨﯽ ﺍﻋﻢ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﺭﻭﺍﻳﺎﺕ ﻗﺪﻣﯽ ﻋﻤﻴﻖ ﻭ ﻫﻤﺮﺍﻩ ﺑﺎ ﺗﻔﻜﺮ‬
‫ﺑﺮﺩﺍﺭﺩ‪ ،‬ﺳﺨﺖ ﻧﻴﺎﺯ ﺩﺍﺭﺩ ﺍﺯ ﻧﻮﺭﺍﻧﻴﺘﯽ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺑﺮﺍﻫﻴﻦ ﻓﻮﻕ ﺑﻪ ﺩﺳﺖ ﻣﯽﺁﻳﺪ‪،‬‬
‫ﻣﺪﺩ ﮔﻴﺮﺩ‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪8‬‬

‫ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ؛ ﺑﺎﺭﻫﺎ ﺍﻧﺴﺎﻥ ﺩﺭ ﻗﺮﺁﻥ ﺑﺎ ﺁﻳﻪﻫﺎﻳﯽ ﻣﺜﻞ »ﻭَ ﻟِﻠّﻪِ ﻣُﻠْﻚُ‬
‫ﺍﻟﺴَّﻤَﻮﺍﺕِ ﻭَ ﺍﻻَﺭْﺽِ ﻭَ ﺍِﻟَﻲﺍﻟﻠﻪِ ﺍﻟْﻤَﺼِﻴﺮُ«‪ 1‬ﺭﻭﺑﻪﺭﻭ ﻣﯽﺷﻮﺩ ﻭ ﺍﺯ ﻧﻈﺮ ﻣﻌﻨﯽ‬
‫ﻇﺎﻫﺮﻱ ﻣﯽﻓﻬﻤﺪ ﻛﻪ ﺁﻳﻪ ﻣﯽﺧﻮﺍﻫﺪ ﺑﻔﺮﻣﺎﻳﺪ؛ ﻣﺎﻟﻜﻴﺖ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺍﺯ ﺧﺪﺍ‬
‫ﺍﺳﺖ‪ .‬ﻭﻟﯽ ﺍﮔﺮ ﺑﻔﻬﻤﻴﻢ ﺍﻳﻦ ﻣﺎﻟﻜﻴﺖ ﺑﻪ ﭼﻪ ﻧﺤﻮﻩﺍﻱ ﺍﺳﺖ‪ ،‬ﻣﯽﺗﻮﺍﻧﻴﻢ ﻧﺘﻴﺠﻪﺍﻱ‬
‫ﺭﺍ ﻛﻪ ﺍﺯ ﺁﻭﺭﺩﻥ ﺍﻳﻦ ﺁﻳﻪ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺁﻳﺎﺕ ﻗﺒﻞ ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺣﺎﺻﻞ ﻣﯽﺷﻮﺩ‪،‬‬
‫ﺑﻪﺩﺳﺖ ﺁﻭﺭﻳﻢ‪ .‬ﻭ ﻣﺴﻠّﻢ ﺑﺎﻳﺪ ﺍﻧﺴﺎﻥ ﺍﺯ ﻗﺒﻞ ﻓﻜﺮ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﻛﻪ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ‬
‫ﺧﺎﻟﻖ ﻭ ﻫﺴﺘﯽ ﺑﺨﺶ ﺁﺳﻤﺎﻥﻫﺎ ﻭ ﺯﻣﻴﻦ ﺍﺳﺖ ﻭ ﺑﻴﻦ ﺧﺪﺍﻭﻧﺪ ﻭ ﻣﺨﻠﻮﻗﺎﺗﺶ‪،‬‬
‫ﺭﺍﺑﻄﺔ ﻫﺴﺘﯽ ﺑﺨﺸﯽ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺳﺖ ﻛﻪ ﻣﺨﻠﻮﻕ‪ ،‬ﺗﺠﻠّﯽ‬
‫ﺧﺎﻟﻖ ﻣﯽﺷﻮﺩ ﻭ ﺩﻳﮕﺮ ﺭﺍﺑﻄﺔ ﻋﺎﻟَﻢ ﺑﺎ ﺧﺎﻟﻖِ ﻋﺎﻟَﻢ‪ ،‬ﻣﺜﻞ ﺭﺍﺑﻄﺔ ﻓﺮﺯﻧﺪ ﻭ ﻣﺎﺩﺭ‬
‫ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﻓﻬﻢ ﺍﻳﻦ ﻧﻜﺘﻪ ﺍﺳﺖ ﻛﻪ ﻧﺤﻮﺓ ﺣﻀﻮﺭ ﺧﺎﻟﻖ ﻋﺎﻟَﻢ ﺩﺭ‬
‫ﻋﺎﻟَﻢ ﺭﺍ ﻣﯽﻓﻬﻤﻴﻢ ﻭ ﺑﺎ ﺩﺍﺷﺘﻦ ﺍﻳﻦ ﺗﻔﻜﺮ ﻣﺘﻮﺟﻪ ﻣﯽﺷﻮﻳﻢ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻣﯽ‬
‫ﺧﻮﺍﻫﺪ ﺗﺼﺮﻑ ﻣﻄﻠﻖ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻋﺎﻟﻢ ﺑﻪ ﻣﺎ ﮔﻮﺷﺰﺩ ﻧﻤﺎﻳﺪ ﻭﮔﺮﻧﻪ ﭼﻨﺎﻧﭽﻪ ﻣﺎ‬
‫ﺗﺼﻮﺭ ﺻﺤﻴﺤﯽ ﺍﺯ ﻧﻮﻉ ﺭﺍﺑﻄﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﻣﺨﻠﻮﻗﺎﺗﺶ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﭼﮕﻮﻧﻪ‬
‫ﻣﯽﺗﻮﺍﻧﻴﻢ ﺍﺯ ﺗﺬﻛﺮ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺁﻳﺔ ﻓﻮﻕ‪ ،‬ﺭﺍﺑﻄﺔ ﺗﺼﺮﻑ ﻣﻄﻠﻘﺶ ﻧﺴﺒﺖ ﺑﻪ‬
‫ﻣﺨﻠﻮﻗﺎﺕ ﺭﺍ ﻣﺘﺬﻛﺮ ﺷﻮﻳﻢ‪.‬‬
‫ﻣﺜﺎﻝ ﻓﻮﻕ ﺭﻭﺷﻦ ﻣﯽﻛﻨﺪ ﺗﻔﻜﺮﺍﺗﯽ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺑﺮﺍﻫﻴﻦ ﺻﺪﻳﻘﻴﻦ ﻭ ﺣﺮﻛﺖ‬
‫ﺟﻮﻫﺮﻱ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﺣﺎﺻﻞ ﻣﯽﺷﻮﺩ‪ ،‬ﺑﺴﻴﺎﺭ ﺩﺭ ﻓﻬﻢ ﺁﻳﺎﺕ ﻭ ﺭﻭﺍﻳﺎﺕ ﺑﻪ ﺍﻭ‬
‫ﻛﻤﻚ ﻣﯽﻛﻨﺪ ﻭ ﺍﺳﺎﺳﺎً ﺻﺎﺣﺐ ﻗﺮﺁﻥ ﻭ ﺭﻭﺍﻳﺎﺕ ﻫﻤﻮﺍﺭﻩ ﻣﺎ ﺭﺍ ﺩﺭ ﻓﻬﻢ‬
‫ﺳﺨﻨﺎﻧﺸﺎﻥ ﺩﻋﻮﺕ ﺑﻪ ﺗﻔﻜﺮ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺑﺮﺍﻫﻴﻦ ﻓﻮﻕ‪ ،‬ﺗﻔﻜﺮ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ‬
‫ﻣﻮﺿﻮﻉِ ﺭﺍﺑﻄﺔ ﺑﻴﻦ ﺧﺎﻟﻖ ﻭ ﻣﺨﻠﻮﻕ ﻗﻮﺕ ﻣﯽﺑﺨﺸﺪ‪ .‬ﻣﺎ ﻧﺘﻴﺠﻪ ﺭﺍ ﺑﻪ ﺧﻮﺩ‬

‫‪ - 1‬ﺳﻮﺭﻩ ﻧﻮﺭ‪ ،‬ﺁﻳﻪ ‪.42‬‬

‫‪9‬‬ ‫ﻣﻘﺪﻣﻪ ﻧﺎﺷﺮ ‪........................................................................................................‬‬

‫ﻋﺰﻳﺰﺍﻥِ ﺧﻮﺍﻧﻨﺪﻩ ﻭﺍﮔﺬﺍﺭ ﻣﯽﻛﻨﻴﻢ ﻭ ﺍﺯ ﺫﻛﺮ ﻧﻤﻮﻧﻪﻫﺎﻱ ﺑﻴﺸﺘﺮ ﺩﺭ ﻣﻮﺭﺩ ﺗﺄﺛﻴﺮ‬

‫ﺑﺮﺍﻫﻴﻦ ﺻﺪﻳﻘﻴﻦ ﻭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺩﺭ ﻓﻬﻢ ﻣﺘﻮﻥ ﺩﻳﻨﯽ ﻭ ﻧﮕﺎﻩ ﻋﺮﻓﺎﻧﯽ‬
‫ﺧﻮﺩﺩﺍﺭﻱ ﻣﯽﻛﻨﻴﻢ‪ ،‬ﮔﺮﭼﻪ ﺩﺭ ﻣﻮﺭﺩ ﻧﺘﺎﻳﺞ ﺑﺮﻫﺎﻥ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻣﯽﺗﻮﺍﻥ‬
‫ﻧﻤﻮﻧﻪﻫﺎﻱ ﺑﺴﻴﺎﺭ ﻗﺎﺑﻞ ﺗﻮﺟﻬﯽ ﺍﺭﺍﺋﻪ ﺩﺍﺩ ﻛﻪ ﺇﻥﺷﺎﺀﺍﻟﻠﻪ ﺑﺎ ﺩﻗﺖ ﺑﺮ ﺭﻭﻱ ﺑﺮﻫﺎﻥ‬
‫ﻣﺬﻛﻮﺭ ﺧﻮﺩ ﺷﺎﻫﺪ ﺁﻥ ﺧﻮﺍﻫﻴﺪ ﺑﻮﺩ‪.‬‬
‫ﻋﻠﺖ ﺩﻳﮕﺮﻱ ﻛﻪ ﻣﻮﺟﺐ ﺗﺸﻮﻳﻖ ﺩﺭ ﺍﻧﺘﺸﺎﺭ ﺍﻳﻦ ﺍﺛﺮ ﺷﺪ؛ ﻳﻜﯽ ﺗﻘﺎﺿﺎﻱ‬
‫ﺧﻮﺩ ﺩﻭﺳﺘﺎﻥ ﻃﺎﻟﺐ ﺍﻳﻦ ﻣﺒﺎﺣﺚ ﺑﻮﺩ ﻭ ﺩﻳﮕﺮ ﻫﻤﺎﻥ ﻧﻜﺘﺔ ﺩﻗﻴﻘﯽ ﺍﺳﺖ ﻛﻪ‬
‫ﺍﺳﺘﺎﺩ ﺩﺭ ﻣﻘﺪﻣﺔ ﺧﻮﺩ ﻣﻄﺮﺡ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺁﻥ‪ ،‬ﺭﺍﺑﻂ ﻭ ﭘﻞﺑﻮﺩﻥ ﺑﺮﺍﻫﻴﻦ ﻣﺬﻛﻮﺭ‬
‫ﺑﻴﻦ ﻓﻠﺴﻔﻪ ﻭ ﻋﺮﻓﺎﻥ ﺍﺳﺖ‪ .‬ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ ﻫﺮ ﺍﻧﺴﺎﻥِ ﺻﺎﺣﺐ ﻧﻈﺮﻱ ﺑﻪ ﺭﺍﺣﺘﯽ‬
‫ﻣﯽﭘﺬﻳﺮﺩ‪ ،‬ﻧﮕﺎﻩ ﻭ ﻣﻨﻈﺮﻱ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺑﺮﺍﻫﻴﻦ ﺻﺪﻳﻘﻴﻦ ﻭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‬
‫ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﺣﺎﺻﻞ ﻣﯽﺷﻮﺩ ﺑﺴﻴﺎﺭ ﺩﺭ ﻧﮕﺎﻩ ﻋﺮﻓﺎﻧﯽ ﺑﻪ ﻋﺎﻟﻢ ﻭ ﭘﺬﻳﺮﺵ‬
‫ﺷﻬﻮﺩﺍﺕ ﻋﺮﻓﺎﻧﯽ ﻋﺮﻓﺎ ﻣﺆﺛﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻋﻤﻼً ﻛﺎﺭﻛﺮﺩﻥ ﺑﺮ ﺭﻭﻱ ﺍﻳﻦ ﺩﻭ‬
‫ﺑﺮﻫﺎﻥ ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦﻛﻪ ﻳﻚ ﻧﻮﻉ ﺗﻌﻘﻞ ﺍﺳﺖ‪ ،‬ﻳﻚ ﻧﺤﻮﻩ ﺳﻠﻮﻙ ﻣﻌﻨﻮﻱ ﻣﯽ‬
‫ﺑﺎﺷﺪ‪ .‬ﺇﻥﺷﺎﺀﺍﻟﻠﻪ‬
‫ﺍﻧﺘﺸﺎﺭﺍﺕ ﻟُﺐّ ﺍﻟﻤﻴﺰﺍﻥ‬
 ‫ﻣﻘﺪﻣﻪ ﻧﻮﻳﺴﻨﺪﻩ‬

‫ﺑﺎﺳﻤﻪ ﺗﻌﺎﻟﯽ‬

‫ﺷﺮﺍﻳﻂ ﻣﻘﺪﻣﺎﺗﻲ ﺗﺤﻘﻖ ﻣﻜﺘﺐ ﻓﻠﺴﻔﻲ ﺣﻜﻤﺖ ﻣﺘﻌﺎﻟﻴﻪ‬

‫‪ -1‬ﺩﺭ ﭘﺎﻳﺎﻥ ﻗﺮﻥ ﺷﺸﻢ‪ ،‬ﻫﺮ ﻳﻚ ﺍﺯ »ﻋﺮﻓﺎﻥ« ﻭ »ﻓﻠﺴﻔﻪ« ﻭ »ﻛﻼﻡ« ﺩﺭ‬
‫ﻓﺮﻫﻨﮓ ﺍﺳﻼﻣﯽ‪ ،‬ﺭﺍﻫﯽ ﺭﺍ ﭘﻴﻤﻮﺩﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﻣﻜﺎﻥ ﺍﺩﻏﺎﻡ ﺁﻥ ﺳﻪ ﺭﺍ ﺩﺭ ﺁﻥ‬
‫ﺯﻣﺎﻥ ﻓﺮﺍﻫﻢ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﻓﻠﺴﻔﺔ ﻣﺸﺎﺋﯽِ ﺍﺑﻦﺳﻴﻨﺎ ﺟﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻓﻠﺴﻔﺔ ﺍﺷﺮﺍﻗﯽ‬
‫ﺳﻬﺮﻭﺭﺩﻱ ﺩﺍﺩﻩ ﺑﻮﺩ‪ .‬ﻛﻼﻡ ﻇﺎﻫﺮﻱِ ﺍﺷﺎﻋﺮﺓ ﺍﻭﻟﻴﻪ‪ ،‬ﺟﺎﻱ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺭﻭﺡ‬
‫ﺍﺷﺮﺍﻗﯽ ﻛﻼﻡ ﻏﺰﺍﻟﯽ ﻭ ﻓﺨﺮ ﺭﺍﺯﻱ ﻭ ﺧﻮﺍﺟﻪ ﻧﺼﻴﺮﺍﻟﺪﻳﻦ ﻃﻮﺳﯽ ﺳﭙﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻭ‬
‫ﺳﺮﺍﻧﺠﺎﻡ ﻣﻘﺪﻣﺎﺕ ﻻﺯﻡ ﺟﻬﺖ ﭘﻴﺪﺍﻳﯽ ﻳﻚ ﻧﻈﺎﻡ ﻣﻨﺴﺠﻢ ﻧﻈﺮﻱ ﺑﺮﺍﻱ ﻋﺮﻓﺎﻥ‬
‫ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﻓﺮﺍﻫﻢ ﺷﺪ ﻛﻪ ﺷﻴﺦِ ﺍﻛﺒﺮ ﻣﺤﯽﺍﻟﺪﻳﻦﺑﻦﻋﺮﺑﯽﺍﻧﺪﻟﺴﯽ‬
‫)ﻣﺘﻮﻟﺪ‪ (569‬ﺁﻥ ﺭﺍ ﻣﺤﻘﻖ ﻛﺮﺩ ﻭ ﻇﻬﻮﺭ ﺗﻔﻜﺮ ﺍﺑﻦﻋﺮﺑﯽ ﺩﺭ ﻋﺮﻓﺎﻥ‪ ،‬ﻋﺎﻣﻞ ﻃﻠﻮﻉ‬
‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫ﻣﻜﺘﺐ ﺣﻜﻤﺖ ﻣﺘﻌﺎﻟﻴﺔ ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺩﺭ ﻓﻠﺴﻔﻪ ﺷﺪ‪ .‬ﻣﻼﺻﺪﺭﺍ‬
‫ﺣﺪﻭﺩ ﺳﺎﻝﻫﺎﻱ ‪ 979‬ﺩﺭ ﺷﻴﺮﺍﺯ ﻣﺘﻮﻟﺪ ﻭ ﺩﺭ ﺳﺎﻝ ‪ 1050‬ﺩﺭ ﺑﺼﺮﻩ ﺩﺭ‬
‫ﺑﺮﮔﺸﺖ ﺍﺯ ﻫﻔﺘﻤﻴﻦ ﺳﻔﺮ ﺯﻳﺎﺭﺕ ﺑﻴﺖﺍﻟﻠﻪﺍﻟﺤﺮﺍﻡ ﺑﻪ ﺭﺣﻤﺖ ﺍﻳﺰﺩﻱ ﭘﻴﻮﺳﺖ‪.‬‬
‫ﻣﺴﻠّﻢ ﻳﻜﯽ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻓﻼﺳﻔﺔ ﺍﺳﻼﻡ ﺍﺳﺖ‪.‬‬ ‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫ﻣﻼﺻﺪﺭﺍ‬
‫ﭼﻬﺎﺭﺻﺪ ﺳﺎﻝ ﺍﺳﺖ ﻛﻪ ﺍﻓﻜﺎﺭ ﺍﻭ ﺩﺭﺧﺸﻨﺪﮔﯽ ﺧﺎﺻﯽ ﺑﻪ ﻣﺤﺎﻓﻞ ﻋﻠﻤﯽ‬
‫ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﺑﺨﺸﻴﺪﻩ ﻭ ﻣﯽﺭﻭﺩ ﻛﻪ ﺭﻭﺯ ﺑﻪ ﺭﻭﺯ ﻧﻘﺶﺁﻓﺮﻳﻦﺗﺮ ﺍﺯ ﮔﺬﺷﺘﻪ‪،‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪12‬‬

‫ﺟﻬﺎﻥ ﺗﻔﻜﺮ ﺑﺸﺮﻱ ﺭﺍ ﻣﺘﻮﺟﻪ ﺧﻮﺩ ﮔﺮﺩﺍﻧﺪ‪ ،‬ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ ﻣﺘﻔﻜﺮﺍﻥ ﺟﻬﺎﻥ‪،‬‬
‫ﺗﻤﺪﻥ ﺁﻳﻨﺪﻩ ﺭﺍ ﺗﻤﺪﻧﯽ ﻣﯽﺩﺍﻧﻨﺪ ﻛﻪ ﺩﺭ ﻣﻜﺘﺐ ﺗﺸﻴﻊ ﻭ ﺑﺎ ﭘﺸﺘﻮﺍﻧﺔ ﻓﻠﺴﻔﯽ‬
‫ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﻇﻬﻮﺭ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬
‫‪ -2‬ﺧﺼﻮﺻﻴﺎﺕ ﺣﻜﻤﺖ ﻣﺘﻌﺎﻟﻴﻪ‪ :‬ﻓﻠﺴﻔﺔ ﺣﻜﻤﺖ ﻣﺘﻌﺎﻟﻴﻪ ﺗﻮﺍﻧﺴﺘﻪ ﺍﺳﺖ‬
‫ﭘﻴﺎﻡﻫﺎﻱ ﻭَﺣﯽ ﺭﺍ ﺩﺭ ﻛﻨﺎﺭ ﻋﺮﻓﺎﻥ ﺍﺳﻼﻣﯽ ﺑﻪ ﺯﺑﺎﻥ ﺍﺳﺘﺪﻻﻝ ﺍﺭﺍﺋﻪ ﺩﻫﺪ ﻭ‬
‫ﻋﻈﻤﺖ ﻣﻼﺻﺪﺭﺍ ﺩﺭ ﻫﻤﻴﻦ ﻛﺎﺭ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﺍﺳﺖ ﻛﻪ ﻣﯽﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﻓﻠﺴﻔﻪ‬
‫ﺍﺯ ﻃﺮﻳﻖ ﺣﻜﻤﺖ ﻣﺘﻌﺎﻟﻴﻪ ﺑﺴﻴﺎﺭ ﺑﻪ ﺩﻳﻦ ﻧﺰﺩﻳﻚ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦﺟﺎﺳﺖ ﻛﻪ‬
‫ﺩﺭ ﻣﻮﺭﺩ‬ ‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫ﻣﻼﺣﻈﻪ ﻣﯽﻛﻨﻴﺪ ﻓﻘﻴﻪ ﺩﻳﻦﺷﻨﺎﺳﯽ ﭼﻮﻥ ﺍﻣﺎﻡﺧﻤﻴﻨﯽ‬
‫ﻣﯽﮔﻮﻳﺪ‪» :‬ﻣﻼﺻﺪﺭﺍ! ﻭَ ﻣﺎ ﺍَﺩْﺭﺋﻚَ ﻣَﺎﺍﻟْﻤُﻼﺻﺪﺭﺍ‪،‬‬ ‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫ﻣﻼﺻﺪﺭﺍ‬
‫ﺍﻭﻣﺸﻜﻼﺗﯽ ﺭﺍ ﻛﻪ ﺑﻮﻋﻠﯽ ﺑﻪ ﺣﻞ ﺁﻥ ﺩﺭ ﺑﺤﺚ ﻣﻌﺎﺩ ﻣﻮﻓﻖ ﻧﺸﺪﻩ ﺑﻮﺩ‪ ،‬ﺣﻞ‬
‫ﻛﺮﺩﻩ ﺍﺳﺖ«‪ 1.‬ﻭ ﻳﺎ ﺍﺯ ﻗﻮﻝ ﻋﻼﻣﻪﻃﺒﺎﻃﺒﺎﻳﯽ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﻧﻘﻞ ﺷﺪﻩ ﻛﻪ ﮔﻔﺘﻪﺍﻧﺪ‪:‬‬
‫»ﻫﻤﺔ ﻣﺎ ﺑﺮ ﺳﺮ ﺳﻔﺮﻩﺍﻱ ﻫﺴﺘﻴﻢ ﻛﻪ ﻣﺮﺣﻮﻡ ﺁﺧﻮﻧﺪ ﭘﻬﻦ ﻛﺮﺩﻩﺍﻧﺪ« ‪ -‬ﻣﻨﻈﻮﺭ ﺍﺯ‬
‫ﺍﺳﺖ‪ -‬ﺧﻮﺩ ﻣﻼﺻﺪﺭﺍ ﻧﻴﺰ ﻣﻌﺘﻘﺪ ﺍﺳﺖ‬ ‫ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫»ﺁﺧﻮﻧﺪ« ﺩﺭ ﻓﻠﺴﻔﻪ‪،‬‬
‫»ﻋﻘﻞ ﻭ ﺷﺮﻉ« ﺩﺭ ﻫﻤﺔ ﻗﻀﺎﻳﺎﻱ ﻓﻠﺴﻔﯽ ﺑﻪ ﻫﻢ ﻣﯽﺭﺳﻨﺪ ﻭ ﺩﺭ ﺍﺳﻔﺎﺭ ﺍﺭﺑﻌﻪ ﻣﯽ‬
‫ﮔﻮﻳﺪ‪» :‬ﺍﺯ ﺷﺮﻳﻌﺖ ﺣﻘﺔ ﺍﻟﻬﯽ ﺑﻪ ﺩﻭﺭ ﺍﺳﺖ ﻛﻪ ﺍﺣﻜﺎﻡ ﺁﻥ ﻣﺼﺪﺭ ﻣﻌﺎﺭﻑ‬
‫ﻳﻘﻴﻨﯽِ ﺿﺮﻭﺭﻱ ﻧﺒﺎﺷﺪ«‪ 2‬ﻭ ﻳﺎ ﺩﺭ ﺭﺳﺎﻟﺔ ﺳﻪ ﺍﺻﻞ ﻣﯽﮔﻮﻳﺪ‪» :‬ﻭﺍﻱ ﺑﻪ ﺣﺎﻝ‬
‫ﻓﻠﺴﻔﻪﺍﻱ ﻛﻪ ﻗﻮﺍﻧﻴﻦ ﺁﻥ ﻣﻄﺎﺑﻖ ﻛﺘﺎﺏ ﻭ ﺳﻨﺖ ﻧﺒﺎﺷﺪ«‪ 3‬ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ‬
‫ﺷﻬﻴﺪﻣﻄﻬﺮﻱ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﻣﻌﺘﻘﺪ ﺍﺳﺖ »ﺑﺎ ﻣﻼﺻﺪﺭﺍ»ﺭﻩ« ﻧُﻪ ﻗﺮﻥ ﺣﻜﻤﺖ ﺍﺳﻼﻣﯽ‬

‫‪» - 1‬ﺗﻔﺴﻴﺮ ﺩﻋﺎﻱ ﺳﺤﺮ«‪ ،‬ﺗﺮﺟﻤﺔ ﺳﻴﺪﺍﺣﻤﺪ ﻓﻬﺮﻱ‪ ،‬ﺹ »ﻳﺎ«‪.‬‬

‫‪» - 2‬ﻳﺎﺩﻭﺍﺭﻩ ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«« ﻧﻬﻀﺖ ﺯﻧﺎﻥ ﻣﺴﻠﻤﺎﻥ‪ ،‬ﺩﻓﺘﺮ ‪ ،47‬ﺹ ‪.12‬‬
‫‪ - 3‬ﻫﻤﺎﻥ‪ ،‬ﺹ ‪.13‬‬
‫‪13‬‬ ‫ﻣﻘﺪﻣﻪ ﻧﻮﻳﺴﻨﺪﻩ ‪...................................................................................................‬‬

‫ﺑﻪ ﻣﺮﺣﻠﻪﺍﻱ ﺍﺯ ﻛﻤﺎﻝ ﺭﺳﻴﺪ ﻛﻪ ﺣﻘﺎﻳﻖ ﻓﻠﺴﻔﻪ ﺍﺳﺘﺪﻻﻟﯽ ﻭ ﺫﻭﻗﯽ ﻭ ﻭَﺣﯽ‬

‫ﺁﺳﻤﺎﻧﯽ ﺩﺭ ﻳﻚ ﻧﻈﺮِ ﻭﺳﻴﻊ ﻭ ﻛﻠﯽ ﺩﺭ ﺑﺎﺭﺓ ﺟﻬﺎﻥ ﺑﺎ ﻫﻢ ﺍﻣﺘﺰﺍﺝ ﻳﺎﻓﺖ‪...‬‬
‫ﻛﻮﺷﺶ ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺑﻴﺶ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺩﺭ ﺍﻣﺘﺰﺍﺝ ﻭ ﺍﻳﺠﺎﺩ ﻫﻤﺎﻫﻨﮕﯽ ﺑﻴﻦ‬
‫ﺩﻳﻦ ﻭ ﺧﺼﻮﺻﺎً ﺗﻌﺎﻟﻴﻢ ﺷﻴﻌﻪ ﻭ ﻓﻠﺴﻔﻪ ﺑﻮﺩ‪ ،‬ﺍﻭ ﺳﺮﺍﻧﺠﺎﻡ ﻣﻮﻓﻖ ﺷﺪ ﻧﻬﻀﺘﯽ ﺭﺍ‬
‫ﻛﻪ ﺍﺯ »ﻛِﻨﺪﻱ« ﺑﺮﺍﻱ ﭘﻴﺪﺍﻳﺶ ﺍﻳﻦ ﻫﻤﺎﻫﻨﮕﯽ ﺁﻏﺎﺯ ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﺛﻤﺮ ﺭﺳﺎﻧﺪ ﻭ‬
‫ﻧﺸﺎﻥ ﺩﻫﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﺭﻭﺵ ﺍﺳﺘﺪﻻﻝ ﻭ ﺫﻭﻗﯽ ﻭ ﺍﺷﺮﺍﻗﯽ‪ ،‬ﻭ ﺁﻥﭼﻪ ﺍﺯ ﺭﺍﻩ‬
‫ﻣﯽﺷﻮﺩ«‪4.‬‬ ‫ﻭﺣﯽ ﺑﻪ ﺩﺳﺖ ﺍﻧﺴﺎﻥ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﺎﻻﺧﺮﻩ ﺑﻪ ﻳﻚ ﺣﻘﻴﻘﺖ ﻣﻨﺠﺮ‬
‫ﻭ ﻋﻠﺖ ﻣﻮﻓﻘﻴﺖ ﺍﻳﻦ ﺭﻭﺣﺎﻧﯽ ﺑﺰﺭﮒ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺑﺎﻳﺪ ﻋﻼﻭﻩ ﺑﺮ ﺩﻗﺖ ﻋﻘﻠﯽ‬
‫ﻓﻮﻕﺍﻟﻌﺎﺩﺓ ﺍﻭ ‪ ،‬ﺩﺭ ﻣﺠﺎﻫﺪﺍﺕ ﺷﺮﻋﻴﻪ ﻭ ﭘﻴﺮﻭﻱ ﺩﻗﻴﻖ ﺍﻭ ﺍﺯ ﺷﺮﻳﻌﺖ ﻣﺤﻤﺪﻱ‪‬‬
‫ﻭ ﺍﺋﻤﻪ ﻣﻌﺼﻮﻣﻴﻦ‪ ‬ﺩﺍﻧﺴﺖ‪.‬‬
‫‪ -3‬ﻣﯽﺗﻮﺍﻥ ﮔﻔﺖ ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺑﺎ ﻃﺮﺡ ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﻭ ﺑﺮﻫﺎﻥ‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﺗﻮﺍﻧﺴﺘﻪ ﺍﺳﺖ ﺍﻭﺝ ﺷﺨﺼﻴﺖ ﻋﻘﻠﯽ ﻭ ﻣﻌﻨﻮﻱ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ‬
‫ﻫﻤﻴﺸﺔ ﺗﺎﺭﻳﺦ ﺑﻪ ﺍﺛﺒﺎﺕ ﺑﺮﺳﺎﻧﺪ ﻭ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺟﻬﺎﻥ ﺭﺍ ﻭﺍﻣﺪﺍﺭ ﺧﻮﺩ ﻧﻤﺎﻳﺪ‪ .‬ﻣﺎ‬
‫ﻣﻌﺘﻘﺪﻳﻢ ﺍﻳﻦ ﺩﻭ ﺑﺮﻫﺎﻥ ﭘﻠﯽ ﺍﺳﺖ ﺑﻴﻦ ﻋﻘﻞ ﻭ ﻗﻠﺐ ﻭ ﺑﻪ ﻋﺒﺎﺭﺗﯽ؛ ﺳﻴﺮﻱ ﺍﺳﺖ‬
‫ﺍﺯ ﺑﺮﻫﺎﻥ ﺑﻪ ﺳﻮﻱ ﻋﺮﻓﺎﻥ‪ ،‬ﻭ ﺍﺯ ﻫﻤﻴﻦ ﻣﻨﻈﺮ ﺑﺮ ﺍﻫﻞ ﺗﺤﻘﻴﻖ ﺩﺭ ﻋﺮﻓﺎﻥ ﻻﺯﻡ‬
‫ﺍﺳﺖ ﺑﺎ ﺩﻗﺖ ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺑﺮﻫﺎﻥ‪ ،‬ﻧﻘﻴﺼﺔ ﮔﺮﻓﺘﺎﺭﺷﺪﻥ ﺩﺭ ﻭَﻫﻢ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺟﺪﺍ‬
‫ﻛﻨﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﺑﻪ ﻋﻤﻖ ﺳﺨﻨﺎﻥ ﻋﺮﻓﺎ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﺳﺨﻦ ﺍﺋﻤﻪ‬
‫ﻣﻌﺼﻮﻣﻴﻦ‪ ‬ﺭﺍﺣﺖﺗﺮ ﺩﺳﺖ ﺑﻴﺎﺑﻨﺪ‪ .‬ﺇﻥﺷﺎﺀﺍﻟﻠﻪ‬
‫‪ -4‬ﺧﺪﻣﺖ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻋﺰﻳﺰ ﺗﺄﻛﻴﺪ ﻣﯽﻛﻨﻢ ﻛﻪ ﻣﻄﺎﻟﺐ ﺍﻳﻦ ﻛﺘﺎﺏ ﻫﺮﮔﺰ‬
‫ﺩﺭ ﺍﻣﺮ ﺑﺮﻫﺎﻥ‬ ‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫ﺷﻤﺎ ﺭﺍ ﺍﺯ ﻣﻄﺎﻟﺐ ﻋﺎﻟﯽ ﻭ ﺍﻧﺪﻳﺸﺔ ﻋﻤﻴﻖ ﻣﻼﺻﺪﺭﺍ‬

‫‪ - 4‬ﻫﻤﺎﻥ‪ ،‬ﺹ ‪.26‬‬

‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪14‬‬

‫ﺻﺪﻳﻘﻴﻦ ﻭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺑﯽﻧﻴﺎﺯ ﻧﻤﯽﻛﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﮔﺮ ﻣﺎﻳﻞ ﻫﺴﺘﻴﺪ ﻛﻪ‬
‫ﻋﻤﻴﻘﺎً ﺩﺭ ﺍﻳﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺗﺤﻘﻴﻖ ﻛﻨﻴﺪ‪ ،‬ﺍﻳﻦ ﻣﺒﺎﺣﺚ ﺇﻥﺷﺎﺀﺍﻟﻠﻪ ﻣﯽﺗﻮﺍﻧﺪ‬
‫ﺷﺮﻭﻉ ﺧﻮﺑﯽ ﺑﺎﺷﺪ‪.‬‬
‫ﺑﻨﺪﻩ ﻛﺎﺭﻱ ﻛﻪ ﺩﺭ ﺧﻮﺭ ﺗﻮﺟﻪ ﺑﺎﺷﺪ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩﻩﺍﻡ‪ ،‬ﺍﻻّ ﺍﻳﻦﻛﻪ ﺳﻌﯽ ﻛﺮﺩﻩ‬
‫ﺍﻡ ﻣﻄﺎﻟﺐ ﺭﺍ ﺑﻪ ﻧﺤﻮﻱ ﻛﻪ ﻓﻬﻢ ﺁﻥ ﺁﺳﺎﻥ ﺑﺎﺷﺪ ﺩﺳﺘﻪﺑﻨﺪﻱ ﻛﻨﻢ ﻭ ﻳﺎ ﺑﻪ‬
‫ﺻﻮﺭﺕ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﺩﺭ ﺁﻭﺭﻡ ﺗﺎ ﺧﻮﺍﻧﻨﺪﺓ ﻣﺤﺘﺮﻡ ﺯﻭﺩﺗﺮ ﺑﻪ ﻣﻨﻈﻮﺭ ﺍﺻﻠﯽ‬
‫ﺑﺤﺚ ﻣﻨﺘﻘﻞ ﺷﻮﺩ‪.‬‬
‫ﻃﺎﻫﺮﺯﺍﺩﻩ‬
‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ‬
 ‫ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﻓﻴﻠﺴﻮﻓﺎﻥ ﺍﻟﻬﯽ ﻫﺮﻛﺪﺍﻡ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻫﻴﻨﯽ ﺭﺍ ﻣﻄﺮﺡ‬
‫ﻧﻤﻮﺩﻩﺍﻧﺪ ﻛﻪ ﻫﺮ ﺑﺮﻫﺎﻥ ﺑﻨﺎ ﺑﻪ ﺯﺍﻭﻳﻪﺍﻱ ﻛﻪ ﺑﺮ ﻭﺟﻮﺩ ﻻﻳﺰﺍﻝ ﺣﻀﺮﺕ ﺣﻖ ﻣﯽ‬
‫ﮔﺸﺎﻳﺪ‪ ،‬ﻋﻼﻭﻩ ﺑﺮ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍﻭﻧﺪ‪ ،‬ﻣﺎ ﺭﺍ ﻣﺘﻮﺟﻪ ﻧﺤﻮﻩﺍﻱ ﺍﺯ ﺣﻀﻮﺭ‬
‫ﺧﺎﺹ ﺣﻀﺮﺕ ﺣﻖ ﺩﺭ ﻫﺴﺘﯽ ﻣﯽﻛﻨﺪ ﻭ ﺑﺮﻫﺎﻥ ﺻﺪّﻳﻘﻴﻦ ﺍﺯ ﺟﻬﺖ ﻧﻜﺘﻪ ﺩﻭﻡ‪،‬‬
‫ﻳﻌﻨﯽ ﺗﻮﺟﻪ ﺑﻪ ﻛﻤﺎﻻﺕ ﻋﺎﻟﻴﻪ ﺣﻀﺮﺕ ﺣﻖ‪ ،‬ﻳﻜﯽ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﺑﺮﺍﻫﻴﻦ ﺍﺳﺖ ﻭ‬
‫ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺁﻥ ﻓﻴﻠﺴﻮﻑ ﺍﻟﻬﯽ ﺑﻪ ﻧﺤﻮﻱ ﻛﻪ ﺩﺭ ﺫﻳﻞ ﻣﻼﺣﻈﻪ ﺧﻮﺍﻫﻴﺪ‬
‫ﻛﺮﺩ‪ ،‬ﻃﺮﺍﺡ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﺑﺮﺍﻱ ﺭﺍﺣﺖﺗﺮ ﺁﻣﻮﺧﺘﻦ ﺍﻳﻦ ﺑﺮﻫﺎﻥ‪ ،‬ﻣﺒﺎﺣﺚ ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﺭﺍ ﺑﻪ‬
‫ﺻﻮﺭﺕ ﺷﻤﺎﺭﻩ ﺑﻨﺪﻱ ﺷﺪﻩ ﺩﺭ ‪ 12‬ﺑﻨﺪ ﺑﻪ ﻗﺮﺍﺭ ﺯﻳﺮ ﻣﻄﺮﺡ ﻣﯽﻧﻤﺎﻳﻴﻢ‪:‬‬

‫‪ -1‬ﺍﺩﻋﺎﻱ ﺑﺮﻫﺎﻥ‬
‫ﺍﻳﻦ ﺑﺮﻫﺎﻥ ﻣﺪّﻋﯽ ﺍﺳﺖ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺎﺯ ﺑﻪ ﻫﻴﭻ ﻣﻘﺪﻣﻪﺍﻱ‬
‫ﻧﻴﺴﺖ ﻭ ﻣﯽﺗﻮﺍﻥ ﺍﺯ ﺧﻮﺩ ﺧﺪﺍ‪ ،‬ﻣﺘﻮﺟﻪ ﺧﺪﺍ ﺷﺪ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺍﻳﻦ ﺑﺮﻫﺎﻥ‪،‬‬
‫ﺻﺪﻳﻘﻴﻦ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺻﺪﻳﻘﻴﻦ ﻳﻌﻨﯽ ﺁﻥ ﻋﺪﻩ ﺍﺯ ﻣﺆﻣﻨﻴﻦ ﻛﻪ‬
‫ﺑﺮﺍﻱ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧﺪﺍ ﺍﺯ ﻫﻴﭻ ﻭﺍﺳﻄﻪﺍﻱ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻜﺮﺩﻩ ﻭ ﺍﺯ ﺁﺛﺎﺭ ﺧﺪﺍ ﻣﺘﻮﺟﻪ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪18‬‬

‫ﺧﺪﺍ ﻧﺸﺪﻩﺍﻧﺪ‪ .‬ﻣﺜﻞ ﺍﻳﻦﻛﻪ ﺍﺯ ﻃﺮﻳﻖ ﺧﻮﺩ ﻧﻮﺭ‪ ،‬ﻣﺘﻮﺟﻪ ﻧﻮﺭ ﻣﯽﺷﻮﻳﻢ‪ .‬ﭼﻨﺎﻥﻛﻪ‬
‫ﺣﻀﺮﺕﺳﺠﺎﺩ‪ ‬ﺩﺭ ﺩﻋﺎﻱ ﺍﺑﻮﺣﻤﺰﻩ ﺑﻪ ﺧﺪﺍ ﻋﺮﺽ ﻣﯽﻛﻨﻨﺪ‪:‬‬
‫»ﺑِﻚَ ﻋَﺮَﻓْﺘُﻚ‪ ،‬ﻭَ ﺍَﻧْﺖَ ﺩَﻟَﻠْﺘَﻨِﻲ ﻋﻠَﻴْﻚ« ﺑﻪ ﺗﻮ ﻭ ﺍﺯ ﻃﺮﻳﻖ ﺗﻮ‪ ،‬ﺗﻮ ﺭﺍ‬
‫ﺷﻨﺎﺧﺘﻢ ﻭ ﺗﻮ ﺧﻮﺩﺕ ﺭﻫﻨﻤﻮﺩﻱ ﻣﺮﺍ ﺑﺮ ﺧﻮﺩﺕ‪.‬‬
‫ﻗﺮﺁﻥ ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﺍَﻭَﻟَﻢْ ﻳَﻜْﻒِ ﺑِﺮَﺑِّﻚَ ﺍَﻧَّﻪُ ﻋَﻠﻲ ﻛُﻞِّ ﺷَﻴْﺊٍ ﺷَﻬﻴﺪ«‪ 1‬ﻳﻌﻨﯽ ﺁﻳﺎ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻮ ﻛﺎﻓﯽ ﻧﻴﺴﺖ ﻛﻪ ﺍﻭ ﻣﺸﻬﻮﺩ ﻫﺮﭼﻴﺰﻱ ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﻫﺮﭼﻴﺰﻱ ﺭﺍ‬
‫ﻛﻪ ﺑﺨﻮﺍﻫﻴﺪ ﺑﺸﻨﺎﺳﻴﺪ‪ ،‬ﻣﺸﻬﻮﺩ ﻗﺒﻠﯽ ﺷﻤﺎ »ﺍﻟﻠﻪ« ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺁﻥ ﭼﻴﺰ ﺑﻌﺪ ﺍﺯ‬
‫ﺷﻬﻮﺩ ﺣﻀﺮﺕ »ﺍﻟﻠﻪ« ﻣﺸﻬﻮﺩ ﺷﻤﺎ ﻗﺮﺍﺭ ﻣﯽﮔﻴﺮﺩ‪ .‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ ﻫﺮﮔﺎﻩ ﺩﺭ‬
‫ﻋﺎﻟﻢ ﻣﺤﺴﻮﺳﺎﺕ ﺑﺨﻮﺍﻫﻴﻢ ﭼﻴﺰﻱ ﺭﺍ ﺑﺒﻴﻨﻴﻢ ﺍﻭﻝ ﻧﻮﺭ ﺭﺍ ﻣﯽﺑﻴﻨﻴﻢ ﺳﭙﺲ‪ ،‬ﺁﻥ‬
‫ﭼﻴﺰ ﻣﻮﺭﺩ ﻣﺸﺎﻫﺪﺓ ﻣﺎ ﻗﺮﺍﺭ ﻣﯽﮔﻴﺮﺩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺮ ﺍﺳﺎﺱ ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﺑﺮﺍﻱ‬
‫ﻧﺪﺍﺭﻳﻢ‪2.‬‬ ‫ﭘﯽﺑﺮﺩﻥ ﺑﻪ ﺧﺪﺍ ﺑﻪ ﻫﻴﭻ ﻣﻘﺪﻣﻪﺍﻱ ﻧﻴﺎﺯ‬

‫‪ - 1‬ﺳﻮﺭﻩ ﻓﺼﻠﺖ‪ ،‬ﺁﻳﻪ ‪.53‬‬

‫‪ - 2‬ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺩﺭ ﺍﺑﺘﺪﺍﻱ ﻓﺼﻞ ﺍﻭﻝ‪ ،‬ﻣﻮﻗﻒ ﺍﻭﻝ‪ ،‬ﺍﺯ ﺟﻠﺪ ‪ 6‬ﺍﺳﻔﺎﺭ‪ ،‬ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ‬
‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﻣﯽﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﻭَﺍﻋْﻠَﻢْ ﺍﻥَّ ﺍﻟﻄّﺮﻕ ﺍِﻟﻲﺍﻟﻠﻪ ﻛﺜﻴﺮﻩ ﻻﻧّﻪ ﺫﻭﻓﻀﺎﺋﻞ ﻭ ﺟﻬﺎﺕ ﻛﺜﻴﺮﻩ‪» ،‬ﻭَ ﻟﻜﻞٍّ ﻭِﺟْﻬَﺔٌ ﻫُﻮَ ﻣُﻮَﻟِّﻴﻬَﺎ« ﻟﻜﻦ‬
‫ﺑﻌﻀﻬﺎ ﺍَﻭﺛﻖ ﻭَ ﺍَﺷْﺮَﻑ ﻭ ﺍَﻧْﻮَﺭ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭ ﺍَﺳﺪﺍﻟﺒﺮﺍﻫﻴﻦ ﻭ ﺍَﺷﺮﻓﻬﺎ ﺍﻟﻴﻪ ﻫﻮﺍﻟّﺬﻱ ﻻ ﻳﻜﻮﻥ ﺍﻟﻮﺳﻂ ﻓﻲ‬
‫ﺍﻟﺒﺮﻫﺎﻥ ﻏﻴﺮﻩ ﺑﺎﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻄّﺮﻳﻖ ﺍِﻟﻲﺍﻟﻤﻘﺼﻮﺩ ﻫﻮ ﻋﻴﻦ ﺍﻟﻤﻘﺼﻮﺩ ﻭ ﻫﻮ ﺳﺒﻴﻞ »ﺍﻟﺼّﺪﻳﻘﻴﻦ«‬
‫ﺍﻟّﺬﻳﻦ ﻳﺴﺘﺸﻬﺪﻭﻥ ﺑﻪ »ﺗﻌﺎﻟﻲ« ﻋﻠﻴﻪ‪ ،‬ﺛﻢّ ﻳﺴﺘﺸﻬﺪﻭﻥ ﺑﺬﺍﺗﻪ ﻋﻠﻲ ﺻﻔﺎﺗﻪ ﻭ ﺑﺼﻔﺎﺗﻪ ﻋﻠﻲ ﺍﻓﻌﺎﻟﻪ‪.‬‬
‫ﻳﻌﻨﯽ؛ ﺭﺍﻩﻫﺎﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﺧﺪﺍ ﺯﻳﺎﺩ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﻛﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺩﺍﺭﺍﻱ ﻓﻀﺎﺋﻞ ﻭ ﺟﻬﺎﺕ ﻛﺜﻴﺮﻩﺍﻱ‬
‫ﺍﺳﺖ ﻭ ﺑﺮﺍﻱ ﻫﺮ ﻣﺘﻔﻜﺮﻱ ﺟﻬﺘﯽ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻱﺗﻌﺎﻟﯽ ﺁﻥ ﺟﻬﺖ ﺭﺍ ﺑﻪ ﺍﻭ ﻣﯽﺩﻫﺪ‪ .‬ﻟﻜﻦ ﺑﻌﻀﯽ ﺍﺯ‬
‫ﺭﺍﻩﻫﺎ ﻗﺎﺑﻞ ﺍﻋﺘﻤﺎﺩﺗﺮ ﻭ ﺑﺮﺗﺮ ﻭ ﻧﻮﺭﺍﻧﯽﺗﺮ ﺍﺯ ﺭﺍﻩﻫﺎﻱ ﺩﻳﮕﺮ ﺍﺳﺖ‪ ،‬ﻣﺤﻜﻢﺗﺮﻳﻦ ﻭ ﺑﺮﺗﺮﻳﻦ ﺑﺮﻫﺎﻥ‪ ،‬ﺑﺮﻫﺎﻧﯽ‬
‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺣﺪّ ﻭﺳﻂ‪ ،‬ﻏﻴﺮ ﺍﺯ ﻭﺍﺟﺐ ﻧﺒﺎﺷﺪ‪ ،‬ﻛﻪ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺭﺍﻩ ﺑﻪ ﺳﻮﻱ ﻣﻘﺼﻮﺩ ﺍﺳﺖ ﻭ‬
‫ﺍﻳﻦ ﻃﺮﻳﻖ »ﺻﺪﻳﻘﻴﻦ« ﺍﺳﺖ ﻛﻪ ﺁﻥﻫﺎ ﺍﺯ ﺧﻮﺩ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻮﺟﻪ ﺧﺪﺍﻭﻧﺪ ﺷﺪﻩﺍﻧﺪ )ﺍﻭﻝ ﺑﺎ ﺗﺄﻣﻞ ﺩﺭ‬
‫‪19‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫‪ -2‬ﺗﻔﺎﻭﺕ ﻋﻠﺖ ﺣﻘﻴﻘﻲ ﺑﺎ ﻋﻠﺖ ﻣُﻌِﺪّﻩ‬

‫ﺩﻭﻣﻴﻦ ﻧﻜﺘﻪﺍﻱ ﻛﻪ ﺑﺮﺍﻱ ﻣﺘﻮﺟﻪﺷﺪﻥ ﻣﻘﺼﺪ ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﺑﺎﻳﺪ ﻋﺮﺽ‬
‫ﺷﻮﺩ‪ ،‬ﻓﺮﻕ ﻋﻠﺖ ﺣﻘﻴﻘﯽ ﺑﺎ ﻋﻠﺖ ﻣُﻌِﺪِّﻩ ﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺩﺭ ﺗﻌﺮﻳﻒ ﻋﻠﺖ‬
‫ﺣﻘﻴﻘﯽ ﮔﻔﺘﻪ ﻣﯽﺷﻮﺩ‪ ،‬ﻭﺟﻮﺩ ﻣﻌﻠﻮﻝ ﺗﻮﺳﻂ ﻋﻠﺖ ﺻﺎﺩﺭ ﻣﯽﺷﻮﺩ‪ ،‬ﻭﻟﯽ ﺩﺭ‬
‫ﻋﻠﺖ ﻣُﻌِﺪّﻩ‪ ،‬ﻋﻠﺖ ﺑﻪ ﻭﺍﻗﻊ ﻭﺟﻮﺩ ﻣﻌﻠﻮﻝ ﺭﺍ ﺳﺒﺐ ﻧﻤﯽﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﻋﻠﺖ؛ ﻋﺎﻣﻞ‬
‫ﺣﺮﻛﺖ ﻭ ﻳﺎ ﺷﻜﻞﺩﻫﯽ ﻣﻌﻠﻮﻝ ﺍﺳﺖ ﻭ ﻧﻪ ﺍﻳﺠﺎﺩ ﻛﻨﻨﺪﺓ ﻣﻌﻠﻮﻝ‪.‬‬

‫ﺣﻘﻴﻘﺖ ﻫﺴﺘﯽ ﭘﯽ ﺑﻪ ﺍﻟﻠﻪ ﻣﯽﺑﺮﻧﺪ ﺳﭙﺲ ﺑﻌﺪ ﺍﺯ ﭘﯽﺑﺮﺩﻥ ﺑﻪ ﺫﺍﺕ ﻭﺍﺟﺐ ﺑﺮ ﺻﻔﺎﺕ ﻭ ﺁﻧﮕﺎﻩ ﺍﺯ ﺻﻔﺎﺕ‬
‫ﻭﺍﺟﺐ ﺑﺮ ﺍﻓﻌﺎﻝ ﻭﺍﺟﺐ ﻳﻜﯽ ﭘﺲ ﺍﺯ ﺩﻳﮕﺮﻱ ﺍﺳﺘﺸﻬﺎﺩ ﻣﯽﻛﻨﻨﺪ(‪.‬‬
‫ﺳﭙﺲ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺍﺻﻞ ﺑﺮﻫﺎﻥ ﻣﯽﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﻭ ﺫﻟﻚ ﻻﻥّ ﺍﻟﺮّﺑﺎﻧﻴﻴﻦ ﻳَﻨْﻈُﺮﻭﻥَ ﺍِﻟﻲﺍﻟﻮﺟﻮﺩ ﻭ ﻳﺤﻘﻘﻮﻧﻪ ﻭ ﻳﻌﻠﻤﻮﻥ ﺍﻧّﻪ ﺍﺻﻞ ﻛﻞّ ﺷﻲﺀ ﺛﻢّ ﻳﺼﻠﻮﻥ‬
‫ﺑﺎﻟﻨَّﻈﺮ ﺍِﻟﻴﻪ ﺍِﻟﻲ ﺍﻧّﻪ ﺑﺤﺴﺐ ﺍﺻﻞ ﺣﻘﻴﻘﺘﻪ ﻭﺍﺟﺐﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭ ﺍﻣﺎ ﺍﻻﻣﻜﺎﻥ ﻭ ﺍﻟﺤﺎﺟﺔ ﻭ ﺍﻟﻤﻌﻠﻮﻟﻴﺔ ﻭ ﻏﻴﺮ‬
‫ﺫﻟﻚ ﻓَﺎِﻧّﻤﺎ ﻳﻠﺤﻘﻪ ﻻ ﻻَِﺟْﻞ ﺣﻘﻴﻘﺘﻪ ﺑﻤﺎﻫﻲ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﺑﻞ ﻻَِﺟْﻞ ﻧﻘﺎﺋﺺ ﻭ ﺍﻋﺪﺍﻡ ﺧﺎﺭﺟِﺔ ﻋَﻦ ﺍﺻﻞ‬
‫ﺣﻘﻴﻘﺘﻪ‪ ،‬ﺛُﻢّ ﺑﺎﻟﻨّﻈﺮ ﻓﻲ ﻣﺎ ﻳﻠﺰﻡﺍﻟﻮﺟﻮﺏ ﺍﻭ ﺍﻻﻣﻜﺎﻥ ﻳﺼِﻠﻮﻥَ ﺍِﻟﻲ ﺗﻮﺣﻴﺪ ﺫﺍﺗﻪ ﻭ ﺻﻔﺎﺗﻪ ﻭ ﻣﻦ ﺻﻔﺎﺗﻪ‬

‫ﺍِﻟﻲ ﻛﻴﻔﻴﺔ ﺍﻓﻌﺎﻟﻪ ﻭ ﺁﺛﺎﺭﻩ‪ ،‬ﻭ ﻫﺬﻩ ﻃﺮﻳﻘﺔﺍﻻﻧﺒﻴﺎﺀ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻲ »ﻗﻞ ﻫﺬﻩ ﺳﺒﻴﻠﻲ ﺍﺩﻋﻮ ﺍﻟﻲﺍﻟﻠﻪ‬
‫ﻋﻠﻲ ﺑﺼﻴﺮﺓ«‪.‬‬
‫ﻳﻌﻨﯽ؛ ﺁﻧﺎﻥ ﻛﻪ ﻣﺘﻌﻠﻖ ﺑﻪ ﻋﺎﻟَﻢ ﺭﺑﻮﺑﻴﺖﺍﻧﺪ ﻭ ﻓﻜﺮﺷﺎﻥ ﺭﺑّﺎﻧﯽ ﺍﺳﺖ‪ .‬ﺍﺑﺘﺪﺍ ﺩﺭ »ﻭﺟﻮﺩ« ﻧﻈﺮ ﻣﯽﻛﻨﻨﺪ‬
‫ﻛﻪ ﺁﻳﺎ ﻫﺴﺘﯽ ﺍﺻﻞ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪ ،‬ﺑﺮﺭﺳﯽ ﻣﯽﻛﻨﻨﺪ ﻛﻪ ﻫﺴﺘﯽ ﻣﺘﺤﻘﻖ ﻭ ﺛﺎﺑﺖ ﺍﺳﺖ ﻭ ﺑﻘﻴﻪ ﺍﺷﻴﺎﺀ ﺑﻪ‬
‫ﻭﺳﻴﻠﻪ ﺁﻥ‪ ،‬ﺗﺤﻘﻖ ﻭ ﻫﺴﺘﯽ ﺩﺍﺭﻧﺪ‪ ،‬ﺳﭙﺲ ﻣﯽﺑﻴﻨﻨﺪ ﺣﻘﻴﻘﺖ ﻫﺴﺘﯽ ﺫﺍﺗﺎً ﻭ ﺑﻪ ﺣﺴﺐ ﺣﻘﻴﻘﺘﺶ‪ ،‬ﻭﺍﺟﺐ‬
‫ﺍﻟﻮﺟﻮﺩ ﺍﺳﺖ‪ ،‬ﻭ ﺻﻔﺎﺗﯽ ﻣﺜﻞ ﺍﻣﻜﺎﻥ ﻭ ﺣﺎﺟﺖ ﻭ ﻣﻌﻠﻮﻟﻴﺖ ﻛﻪ ﺑﻪ ﻭﺟﻮﺩ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﻣﯽﺷﻮﺩ ﺑﻪ ﺟﻬﺖ‬
‫ﺍﺻﻞ ﻭ ﺣﻘﻴﻘﺖ ﻭﺟﻮﺩ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺟﻬﺖ ﻧﻘﺺﻫﺎﻳﯽ ﺍﺳﺖ ﻛﻪ ﺧﺎﺭﺝ ﺍﺯ ﺍﺻﻞ ﻭ ﺣﻘﻴﻘﺖ ﻭﺟﻮﺩ‬
‫ﺍﺳﺖ‪ .‬ﺳﭙﺲ ﺑﺎ ﻧﻈﺮ ﺩﺭ ﻻﺯﻣﻪ ﻭﺟﻮﺏ ﻭ ﺍﻣﻜﺎﻥ‪ ،‬ﻭ ﺍﻳﻦﻛﻪ ﻻﺯﻣﻪ ﻭﺟﻮﺏ ﺗﻤﺎﻣﻴﺖ ﺍﺳﺖ ﻭ ﻧﻘﺺ ﺩﺭ‬
‫ﻭﺍﺟﺐ ﻧﻴﺴﺖ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﻣﯽﺭﺳﻨﺪ ﻛﻪ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ ﺩﺭ ﺫﺍﺕ ﻳﺎ ﺻﻔﺖ ﺷﺮﻳﻚ ﻧﺪﺍﺭﺩ‪ .‬ﻣﯽﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﺍﻳﻦ ﻃﺮﻳﻘﻪ‪ ،‬ﻃﺮﻳﻘﻪ ﺍﻧﺒﻴﺎﺀ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺧﻮﺩ»ﺻﻠﻮﺍﺕﺍﻟﻠﻪﻋﻠﻴﻪﻭﺁﻟﻪ« ﻣﯽﻓﺮﻣﺎﻳﺪ‪ :‬ﺑﮕﻮ‬
‫ﺍﻳﻦ ﺭﺍﻩ ﻣﻦ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺳﺮ ﺑﺼﻴﺮﺕ ﻭ ﺑﻴﻨﺎﻳﯽ ﻭ ﺑﺪﻭﻥ ﻧﻈﺮ ﺑﻪ ﻏﻴﺮ‪ ،‬ﺑﻪ ﺳﻮﻱ »ﺍﻟﻠﻪ« ﻣﯽﺧﻮﺍﻧﻢ‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪20‬‬

‫ﻋﻠﺖ ﻣُﻌِﺪّﻩ ﻣﺜﻞ ﺑﻨّﺎ ﺩﺭ ﺍﻳﺠﺎﺩ ﺳﺎﺧﺘﻤﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻭﺍﻗﻊ ﺷﺨﺺ ﺑﻨّﺎ‪،‬‬
‫ﻭﺟﻮﺩ ﺳﺎﺧﺘﻤﺎﻥ ﺭﺍ ﺑﻪ ﺳﺎﺧﺘﻤﺎﻥ ﻧﺪﺍﺩﻩ‪ ،‬ﺑﻠﻜﻪ ﺁﺟﺮ ﻭ ﮔﭻ ﻭ ﺳﻴﻤﺎﻥ ﺭﺍ ﺗﺮﻛﻴﺐ‬
‫ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺣﺮﻛﺖ ﺩﺭ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ ،‬ﻳﺎ ﻣﺜﻞ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺩﺭ ﺑﻪﻭﺟﻮﺩﺁﻣﺪﻥ‬
‫ﻓﺮﺯﻧﺪ ﻛﻪ »ﻭﺟﻮﺩِ« ﺑﺪﻥ ﻓﺮﺯﻧﺪ ﺭﺍ ﺑﻪ ﺍﻭ ﻧﺪﺍﺩﻩﺍﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﺪﻥِ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ‬
‫ﺷﺮﺍﻳﻄﯽ ﺷﺪﻩ ﺗﺎ ﻏﺬﺍﻫﺎﻳﯽ ﺭﺍ ﻛﻪ ﺁﻥﺩﻭ ﺧﻮﺭﺩﻩﺍﻧﺪ ﺩﺭ ﻣﺴﻴﺮ ﭘﺪﻳﺪﺁﻣﺪﻥ ﺑﺪﻥ‬
‫ﻓﺮﺯﻧﺪ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪.‬‬
‫ﭘﺲ ﻧﺒﺎﻳﺪ ﻋﻠﺖ ﻣﻌﺪّﻩ ﺭﺍ ﻋﻠﺖ ﺣﻘﻴﻘﯽ ﭘﻨﺪﺍﺷﺖ‪ .‬ﭼﻮﻥ ﻋﻠﺖ ﺣﻘﻴﻘﯽ‪،‬‬
‫ﻋﻠﺘﯽ ﺍﺳﺖ ﻛﻪ ﻭﺟﻮﺩ ﻣﻌﻠﻮﻝ ﺭﺍ ﺑﻪ ﺁﻥ ﻣﯽﺩﻫﺪ‪ .‬ﺩﺭ ﺑﺤﺚﻫﺎﻱ ﺁﻳﻨﺪﻩ ﺛﺎﺑﺖ‬
‫ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﻋﻼﻭﻩ ﺑﺮ »ﻋﻠﺖ ﻣﻌﺪّﻩ« ﺩﺭ ﻋﺎﻟَﻢ‪» ،‬ﻋﻠﺖ ﺣﻘﻴﻘﯽ« ﻧﻴﺰ ﻫﺴﺖ ﺑﻪ‬
‫ﻃﻮﺭﻱ ﻛﻪ ﻭﺟﻮﺩ ﻫﻤﻪ ﭘﺪﻳﺪﻩﻫﺎ ﺍﺯ ﻃﺮﻳﻖ ﻭﺟﻮﺩﺩﻫﯽِ ﻋﻠﺖ ﺣﻘﻴﻘﯽ‪ ،‬ﻣﻮﺟﻮﺩ‬
‫ﻣﯽﺷﻮﺩ‪ .‬ﺩﺭ ﻃﺮﺡ ﺯﻳﺮ ﺑﻪ ﺗﻔﺎﻭﺕ ﺑﻴﻦ ﺁﻥ ﺩﻭ ﻋﻠﺖ ﺗﻮﺟﻪ ﻓﺮﻣﺎﻳﻴﺪ‪:‬‬
‫ﺣﻘﻴﻘﻲ‪ :‬ﻋﻠﺘﯽ ﺍﺳﺖ ﻛﻪ ﻭﺟﻮﺩ ﻭ ﻫﺴﺘﯽ ﻣﻌﻠﻮﻝ ﺭﺍ‬
‫ﻣﯽﺩﻫﺪ‪ .‬ﻣﺜﻞ ﻫﺴﺘﯽ ﻣﻄﻠﻖ ﻛﻪ ﻭﺟﻮﺩ ﺳﺎﻳﺮ ﭘﺪﻳﺪﻩﻫﺎ‪،‬‬
‫ﻫﻤﻪ ﭘﺮﺗﻮ ﺍﻭﺳﺖ ﻭ ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﺩﺭ ﺻﺪﺩ ﺍﺛﺒﺎﺕ ﺁﻥ‬
‫ﺍﺳﺖ‬
‫ﻣُﻌِﺪّﻩ‪ :‬ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺁﻥ ﺷﺮﺍﻳﻄﯽ ﻛﻪ ﺩﺭ ﺁﻥ‬ ‫ﻋﻠّﺖ‬

‫ﺷﺮﺍﻳﻂ‪ ،‬ﻋﻠﺖ ﺣﻘﻴﻘﯽ‪ ،‬ﻣﻌﻠﻮﻝ ﺭﺍ ﻭﺟﻮﺩ ﻣﯽﺩﻫﺪ‪ ،‬ﻣﺜﻞ‬

‫ﺑﺪﻥ ﻣﺎﺩﺭ ﻛﻪ ﺷﺮﺍﻳﻂ ﺑﻪﻭﺟﻮﺩﺁﻣﺪﻥ ﺑﺪﻥ ﻓﺮﺯﻧﺪ ﺍﺳﺖ‪ ،‬ﻧﻪ‬
‫ﻋﻠﺖ ﻭﺟﻮﺩ ﺑﺪﻥ ﻓﺮﺯﻧﺪ‪.‬‬
‫‪21‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫ﭘﺲ ﺍﺯ ﺫﻛﺮ ﺩﻭ ﻧﻜﺘﺔ ﻓﻮﻕ‪ ،‬ﺩﺭ ﻧﻜﺘﺔ ﺳﻮﻡ‪ ،‬ﺍﺻﻞ ﺑﺮﻫﺎﻥ ﺑﻪ ﺻﻮﺭﺗﯽ ﻛﻪ‬
‫ﻣﻼﺣﻈﻪ ﻣﯽﻓﺮﻣﺎﻳﻴﺪ ﻃﺮﺡ ﻣﯽﺷﻮﺩ ﻭ ﺳﭙﺲ ﺩﺭ ﺻﻔﺤﺎﺕ ﺑﻌﺪ‪ ،‬ﺑﻨﺪﺑﻨﺪِ ﺁﻥ ﻣﻮﺭﺩ‬
‫ﺷﺮﺡ ﻗﺮﺍﺭ ﻣﯽﮔﻴﺮﺩ‪.‬‬
‫ﺍﻟﻒ‪ -‬ﭼﻮﻥ ﺳﻮﻓﺴﻄﺎﻳﯽ ﻧﻴﺴﺘﻴﻢ ﻣﯽﻳﺎﺑﻴﻢ ﻛﻪ ﻣﻮﺟﻮﺩﺍﺗﯽ ﺩﺭ‬
‫ﺍﻃﺮﺍﻑ ﻣﺎ ﻫﺴﺘﻨﺪ‪.‬‬
‫ﺏ‪ -‬ﭼﻮﻥ ﻫﺮﻣﻮﺟﻮﺩﻱ ﻳﺎ ﺧﻮﺩﺵ ﺑﺎﻳﺪ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺑﺎﺷﺪ‬
‫ﻭ ﻳﺎ ﺍﺯ»ﻋﻴﻦ ﻭﺟﻮﺩ« ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺑﺎﺷﺪ‪ .‬ﭘﺲ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ‬
‫ﺍﻃﺮﺍﻑ ﻣﺎ ﻳﺎ ﺑﺎﻳﺪ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺑﺎﺷﻨﺪ ﻭ ﻳﺎ ﺑﺎﻳﺪ ﺑﻪ »ﻋﻴﻦ ﻭﺟﻮﺩ«‬
‫ﺧﺘﻢ ﺷﻮﻧﺪ‪ .‬ﺑﻪ ﻗﻮﻝ ﻓﻴﻠﺴﻮﻓﺎﻥ‪»:‬ﻛُﻞُّ ﻣﺎ ﺑِﺎﻟْﻌَﺮَﺽِ ﻻﺑُﺪَّ ﺍَﻥْ ﻳَﻨْﺘَﻬﻲ‬
‫ﺍِﻟﻲ ﻣﺎ ﺑِﺎﻟﺬّﺍﺕ«ﻳﻌﻨﯽ ﺑﺎﻳﺪ ﻫﺮ ﻣﺎﺑﺎﻟﻌﺮﺿﯽ ‪ -‬ﻣﺜﻞ ﺷﻮﺭﻱ ﺑﺮﺍﻱ ﺁﺏ‪-‬‬

‫ﺣﺘﻤﺎً ﺑﻪ ﻳﻚ ﻣﺎﺑﺎﻟﺬﺍﺗﯽ ‪ -‬ﻣﺜﻞ ﺷﻮﺭﻱ ﺑﺮﺍﻱ ﻧﻤﻚ‪ -‬ﺧﺘﻢ ﺷﻮﺩ‪.‬‬

‫ﺝ‪» -‬ﻋﻴﻦ ﻭﺟﻮﺩ«‪» ،‬ﻋﻴﻦ ﻛﻤﺎﻝ« ﺍﺳﺖ ‪ .‬ﺯﻳﺮﺍ ﻫﺮﺟﺎ ﭘﺎﻱ‬ ‫‪ -3‬ﺍﺻﻞ ﺑﺮﻫﺎﻥ‬
‫»ﻧﻘﺺ« ﺩﺭﻣﻴﺎﻥ ﺍﺳﺖ‪ ،‬ﺣﺘﻤﺎً ﭘﺎﻱ »ﻋﺪﻡ« ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ ‪ .‬ﭘﺲ‬
‫ﻭﻗﺘﯽ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺩﺍﺭﻳﻢ ﺑﺎﻳﺪ »ﻋﻴﻦ ﻛﻤﺎﻝ« ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ‪ .‬ﻳﻌﻨﯽ‬
‫»ﻋﻴﻦ ﻭﺟﻮﺩ« ﺑﺎﻳﺪ ﻫﻴﭻ ﻧﻮﻉ ﻣﺤﺪﻭﺩﻳﺘﯽ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ‪ ،‬ﻣﺜﻞ‬
‫»ﻋﻴﻦ ﺷﻮﺭﻱ« ﻛﻪ ﺍﺯ ﻧﻈﺮ ﺷﻮﺭﻱ ﻫﻴﭻ ﻣﺤﺪﻭﺩﻳﺘﯽ ﻧﺪﺍﺭﺩ‪ ،‬ﻳﺎ ﻣﺜﻞ‬
‫»ﻋﻴﻦ ﺷﻴﺮﻳﻨﯽ«‪ ،‬ﻳﺎ »ﻋﻴﻦ ﺗﺮﻱ«‪.‬‬
‫ﺩ‪ -‬ﻣﻮﺟﻮﺩﺍﺕ ﺍﻃﺮﺍﻑ ﻣﺎ ﺳﺮﺍﺳﺮ ﺩﺍﺭﺍﻱ ﻣﺤﺪﻭﺩﻳﺖ ﻭ ﻧﻘﺺ‬
‫ﻫﺴﺘﻨﺪ‪ .‬ﻣﺜﻼً ﻳﻚ ﺳﻨﮓ ﺍﻭﻻً‪ :‬ﺩﺭﺟﺎﻳﯽ ﻫﺴﺖ ﻭ ﺩﺭ ﺑﻘﻴﻪ ﺟﺎﻫﺎ‬
‫ﻧﻴﺴﺖ‪ ،‬ﺛﺎﻧﻴﺎً‪ :‬ﭼﻴﺰﻱ ﻫﺴﺖ ﻭ ﭼﻴﺰﻫﺎ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ‬
‫ﻫﻴﭻﻛﺪﺍﻡ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪22‬‬

‫ﻩ‪ -‬ﺣﺎﻻ ﻛﻪ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻃﺮﺍﻑ ﻣﺎ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺍﺯ‬

‫ﻃﺮﻓﯽ ﻫﻢ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﻧﻴﺴﺘﻨﺪ‪ ،‬ﭘﺲ ﺑﺎﻳﺪ ﺑﻪ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﻛﻪ‬
‫ﻫﻤﺎﻥ »ﻛﻤﺎﻝ ﻣﻄﻠﻖ« ﺍﺳﺖ ﺧﺘﻢ ﺷﻮﻧﺪ‪.‬‬
‫ﻫﻤﭽﻨﺎﻥﻛﻪ ﻣﻼﺣﻈﻪ ﻣﯽﻛﻨﻴﺪ ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺩﺭ ﺍﺻﻞ ﺑﺮﻫﺎﻥ ﻣﺎ ﺭﺍ ﺑﻪ‬
‫ﻧﻜﺎﺕ ﺯﻳﺮ ﺗﻮﺟﻪ ﻣﯽﺩﻫﺪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻛﺎﻓﯽ ﺍﺳﺖ ﺷﻤﺎ ﺳﻮﻓﺴﻄﺎﻳﯽ‪ 3‬ﻧﺒﺎﺷﻴﺪ ﻭ ﻣﻮﺟﻮﺩﺍﺗﯽ ﺭﺍ ﻛﻪ ﺩﺭ‬
‫ﺍﻃﺮﺍﻑ ﺧﻮﺩ ﻣﯽﻳﺎﺑﻴﺪ ﺍﻧﻜﺎﺭ ﻧﻜﻨﻴﺪ‪ .‬ﭼﺮﺍ ﻛﻪ ﺳﻮﻓﺴﻄﺎﻳﯽ ﺑﻮﺩﻥ ﺟﻠﻮ ﻫﺮﮔﻮﻧﻪ‬
‫ﺗﻔﻜﺮ ﺭﺍ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪ ،‬ﺍﺯ ﻃﺮﻓﯽ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻭﺍﻗﻌﻴﺎﺕ ﺧﺎﺭﺝ ﺍﺯ ﺫﻫﻦ ﺧﻮﺩ‪ ،‬ﺁﻥ‬
‫ﻗﺪﺭ ﺑﺪﻳﻬﯽ ﺍﺳﺖ ﻛﻪ ﺍﻧﻜﺎﺭ ﺁﻥ ﻋﻴﻦ ﺍﺛﺒﺎﺕ ﺁﻥ ﺍﺳﺖ‪ .‬ﭼﺮﺍ ﻛﻪ ﻭﻗﺘﯽ ﺷﻤﺎ ﻣﯽ‬
‫ﮔﻮﻳﻴﺪ‪» :‬ﻣﻦ ﻫﻴﭻ ﭼﻴﺰﻱ ﺭﺍ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﺫﻫﻦ ﺧﻮﺩﻡ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻡ ﻭ ﻣﻌﺘﻘﺪﻡ‬
‫ﻫﻤﺔ ﺁﻧﭽﻪ ﻛﻪ ﻣﯽﭘﻨﺪﺍﺭﻡ ﺩﺭ ﺧﺎﺭﺝ ﻫﺴﺖ‪ ،‬ﻫﻤﻪ ﺩﺭ ﺫﻫﻦ ﺍﺳﺖ ﻭ ﻧﻪ ﺩﺭ‬
‫ﺧﺎﺭﺝ«‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﺑﺎ ﮔﻔﺘﻦ ﺍﻳﻦ ﺟﻤﻠﻪ ﻭﺟﻮﺩ ﺧﻮﺩﺗﺎﻥ ﻭ ﻛﺴﯽ ﺭﺍ ﻛﻪ ﺑﺮﺍﻳﺶ‬
‫ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﻣﯽﮔﻮﻳﻴﺪ‪ ،‬ﺩﺭ ﺧﺎﺭﺝ ﭘﺬﻳﺮﻓﺘﻪﺍﻳﺪ‪ .‬ﭘﺲ ﻋﻤﻼً ﺍﻧﻜﺎﺭ ﺷﻤﺎ ﻋﻴﻦ‬
‫ﺍﺛﺒﺎﺕ ﺷﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﭘﺬﻳﺮﻓﺘﻦ ﻭﺍﻗﻌﻴﺎﺕ ﺧﺎﺭﺟﯽ ﺍﻣﺮ ﺑﺪﻳﻬﯽ ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﻓﻴﻠﺴﻮﻑ‬
‫ﻣﺎ ﺍﺑﺘﺪﺍ ﻣﯽﮔﻮﻳﺪ‪ :‬ﻛﺎﻓﯽ ﺍﺳﺖ ﺳﻮﻓﺴﻄﺎﻳﯽ ﻧﺒﺎﺷﻴﺪ‪ ،‬ﻳﻌﻨﯽ ﺍﺯ ﻧﻈﺮ ﺗﻔﻜﺮ‪ ،‬ﻳﻚ‬
‫ﻧﻜﺮﺩﻩﺍﺳﺖ‪4.‬‬ ‫ﺍﻧﺴﺎﻥ ﻣﻌﻤﻮﻟﯽ ﺑﺎﺷﻴﺪ ﻛﻪ ﻗﺪﺭﺕ ﺗﻔﻜﺮ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺳﻠﺐ‬

‫‪ - 3‬ﺳﻮﻓﺴﻄﺎﻳﯽ ﺑﻪ ﻛﺴﯽ ﻣﯽﮔﻮﻳﻨﺪ ﻛﻪ ﻣﻨﻜﺮ ﻭﺍﻗﻌﻴﺖ ﺟﻬﺎﻥ ﺧﺎﺭﺝ ﺍﺯ ﺫﻫﻦ ﺑﺎﺷﺪ‪ .‬ﻳﻌﻨﯽ ﻛﺴﯽ‬
‫ﻛﻪ ﺑﺪﻳﻬﻴﺎﺕِ ﺍﺩﺭﺍﻙ ﺧﻮﺩ ﺭﺍ ﻣﻨﻜﺮ ﮔﺮﺩﺩ‪.‬‬
‫‪ - 4‬ﻋﻼﻣﻪﻃﺒﺎﻃﺒﺎﻳﯽ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺩﺭ ﺗﻌﻠﻴﻘﻴﻪ ﺧﻮﺩ ﺑﺮ ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﻣﯽﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﺎ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦﻛﻪ‬
‫ﺑﺤﺚ ﻛﻨﻴﻢ ﻛﻪ ﺁﻳﺎ ﻭﺍﻗﻌﻴﺖ ﺧﺎﺭﺟﯽ‪ ،‬ﻣﺎﻫﻴﺖ ﺍﺳﺖ ﻳﺎ ﻭﺟﻮﺩ‪ ،‬ﺍﺻﻞ ﻭﺍﻗﻌﻴﺖ ﺭﺍ ﻣﯽﭘﺬﻳﺮﻳﻢ ﻛﻪ ﺍﻳﻦ‬
‫ﻧﻘﻄﻪ ﻣﻘﺎﺑﻞ ﺳﻔﺴﻄﻪ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺳﻔﺴﻄﻪ ﺍﻧﻜﺎﺭ ﺍﺻﻞ ﻭﺍﻗﻌﻴﺖ ﺍﺳﺖ ﻭ ﻓﻠﺴﻔﻪ ﺍﺛﺒﺎﺕ ﺍﺻﻞ ﻭﺍﻗﻌﻴﺖ‪ .‬ﻣﺎ‬
‫ﻫﺮ ﺫﻱﺷﻌﻮﺭﻱ ﺭﺍ ﻣﻀﻄﺮ ﺑﻪ ﭘﺬﻳﺮﺵ ﺍﺻﻞ ﻭﺍﻗﻌﻴﺖ ﻣﯽﻳﺎﺑﻴﻢ‪ .‬ﻭ ﺍﺻﻞ ﻭﺍﻗﻌﻴﺖ ﺭﺍ ﻧﻤﯽﺗﻮﺍﻥ ﺍﺛﺒﺎﺕ ﻛﺮﺩ‪،‬‬
‫‪23‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫ﺏ‪ -‬ﻣﯽﮔﻮﻳﺪ‪ :‬ﻫﺮ ﻣﻮﺟﻮﺩﻱ ﻳﺎ ﺧﻮﺩﺵ ﻋﻴﻦ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﻳﺎ ﺍﺯ ﻋﻴﻦ‬

‫ﻭﺟﻮﺩ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻩ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺩﺭ ﻳﻚ ﻗﺎﻋﺪﻩ ﺑﺪﻳﻬﯽ ﺩﺍﺭﻳﻢ‪» :‬ﻛُﻞُّ ﻣﺎ ﺑِﺎﻟْﻌَﺮَﺽِ‬
‫ﻻﺑُﺪَّ ﺍَﻥْ ﻳَﻨْﺘَﻬﻲ ﺍِﻟﻲ ﻣﺎ ﺑِﺎﻟﺬّﺍﺕ«‪ 5‬ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﻣﯽﮔﻮﻳﺪ‪ :‬ﺻﻔﺎﺕِ ﺑﺎﻟﻌﺮﺽ ﻫﺮﭼﻴﺰ‬
‫ﻣﺜﻞ ﮔﺮﻣﺎﻱ ‪ 30‬ﺩﺭﺟﻪ ﺑﺮﺍﻱ ﺁﺏ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﭼﻴﺰﻱ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺑﺎﺷﺪ ﻛﻪ ﺁﻥ‬

‫ﺯﻳﺮﺍ ﺍﻳﻦ ﺍﺻﻞ‪ ،‬ﺑﺪﻳﻬﯽ ﺑﺎﻟﺬﺍﺕ ﺍﺳﺖ ﻭ ﺑﻪ ﻫﻴﭻﻭﺟﻪ ﻗﺎﺑﻞ ﺍﺛﺒﺎﺕ ﻧﻴﺴﺖ‪ ...‬ﻭ ﺩﺭ ﺁﺧﺮ ﻣﯽﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻭ ﻣِﻦ‬
‫ﻫﻨﺎ ﻳﻈﻬﺮ ﻟﻠﻤﺘﺄﻣﻞ ﺍﻥّ ﺍﺻﻞ ﻭﺟﻮﺩ ﺍﻟﻮﺍﺟﺐ ﺑﺎﻟﺬﺍﺕ ﺿﺮﻭﺭﻱ ﻋﻨﺪ ﺍﻻﻧﺴﺎﻥ‪ ،‬ﻭﺍﻟﺒﺮﺍﻫﻴﻦ ﺍﻟﻤﺜﺒﺔ ﻟﻪ‬
‫ﺗﻨﺒﻴﻬﺎﺕ ﺑﺎﻟﺤﻘﻴﻘﻪ‪ ،‬ﻳﻌﻨﯽ ﭘﺲ ﺍﺯ ﺍﻳﻦﻛﻪ ﺭﻭﺷﻦ ﺷﺪ ﺍﺻﻞ ﻭﺟﻮﺩِ ﻭﺍﺟﺐِ ﺑﺎﻟﺬﺍﺕ ﺩﺭ ﻧﺰﺩ ﺍﻧﺴﺎﻥ ﺿﺮﻭﺭﻱ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺑﺮﺍﻫﻴﻦ ﺍﺛﺒﺎﺕ ﻛﻨﻨﺪﻩ ﺁﻥ‪ ،‬ﻫﻤﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﺧﺒﺮ ﺩﻫﻨﺪﻩ ﺍﺯ ﺁﻥﺍﻧﺪ‪ ،‬ﺭﺍﻩ ﺑﺮﺍﻱ ﺑﺤﺚ ﺍﺯ ﻣﺴﺎﺋﻞ‬
‫ﻓﻠﺴﻔﯽ ﺑﺎﺯ ﻣﯽﺷﻮﺩ»ﺍﺳﻔﺎﺭ ﺝ‪ ،6‬ﭘﺎﻭﺭﻗﯽ ﺹ ‪.«14‬‬
‫ﺁﻳﺖﺍﻟﻠﻪﺟﻮﺍﺩﻱﺁﻣﻠﯽ»ﺣﻔﻈﻪﺍﻟﻠﻪ« ﻣﯽﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻧﻬﺎﻳﯽﺗﺮﻳﻦ ﺷﻜﻞ ﺗﻘﺮﻳﺮ ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﻫﻤﺎﻥ ﺍﺳﺖ‬
‫ﻛﻪ ﺍﺳﺘﺎﺩ ﻋﻼﻣﻪﻃﺒﺎﻃﺒﺎﻳﯽ»ﻗﺪﺱﺳﺮﻩ« ﺍﺭﺍﺩﻩ ﻛﺮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺟﺮﻳﺎﻥ ﺍﺻﺎﻟﺖ ﻭﺟﻮﺩ ﻭ ﺍﻋﺘﺒﺎﺭﻳﺖ ﻣﺎﻫﻴﺖ‪ ،‬ﻭ‬
‫ﺟﺮﻳﺎﻥ ﺗﺸﻜﻴﻚ ﻭﺟﻮﺩ ﻭ ﻗﺎﻧﻮﻥ ﻋﻠﻴﺖ ﻭ ﻣﻌﻠﻮﻟﻴﺖ‪ ،‬ﻭ ﺟﺮﻳﺎﻥ ﻓﺮﻕ ﻣﺎﻫﻴﺖ ﻭ ﻣﻔﻬﻮﻡ‪ ،‬ﻭ ﻣﻌﻴﺎﺭ ﺻﺪﻕ‬
‫ﻣﺄﺧﻮﺫ ﺍﺳﺖ ﻭﻟﯽ ﺩﺭ ﺑﺮﻫﺎﻥ ﻋﻼﻣﻪ‬ ‫ﺻﺪﺭﺍﻟﻤﺘﺄﻟﻬﻴﻦ»ﻗﺪﺱﺳﺮﻩ«‬ ‫ﻣﺎﻫﻮﻱ ﻭ ﻋﺪﻡ ﺁﻥ‪ ،‬ﺩﺭ ﺑﺮﻫﺎﻥ‬
‫ﻃﺒﺎﻃﺒﺎﻳﯽ»ﻗﺪﺱﺳﺮﻩ« ﻣﺄﺧﻮﺫ ﻧﻴﺴﺖ‪».‬ﺷﺮﺡ ﺍﺳﻔﺎﺭ‪ ،‬ﺷﺮﺡ ﺑﺨﺶ ﭼﻬﺎﺭﻡ ﺍﺯ ﺟﻠﺪ ﺷﺸﻢ ﺹ ‪«304‬‬
‫ﻭ ﻧﻴﺰ ﻣﯽﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺍﻳﻦ ﺑﻴﺎﻥ ﺍﺳﺘﺎﺩ ﻋﻼﻣﻪ ﻫﻢ ﺍﺳﺪّ ﺍﺳﺖ ﻭ ﻫﻢ ﺍﺧﺼﺮ‪ .‬ﺍﻣﺎ ﺍَﺳﺪّﺍﻟﺒﺮﺍﻫﻴﻦ ﺍﺳﺖ ﭼﻮﻥ‬
‫ﺍﺯ ﻏﻴﺮ ﻭﺍﺟﺐ‪ ،‬ﺑﻪ ﻭﺍﺟﺐ ﺭﺍﻫﻴﺎﺑﯽ ﻧﺸﺪ‪ ،‬ﺍﺯ ﺑﻴﮕﺎﻧﻪ ﺑﻪ ﺁﺷﻨﺎ ﺍﺳﺘﺪﻻﻝ ﻧﺸﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﺧﻮﺩ ﻭﺍﻗﻌﻴﺖ ﺑﻪ‬
‫ﺿﺮﻭﺭﺕ ﺍﺯﻟﯽ ﻫﻤﺎﻥ ﻭﺍﻗﻌﻴﺖ ﭘﯽ ﺑﺮﺩﻩ ﺷﺪ‪ .‬ﻭ ﺍﻣﺎ ﺍَﺧﺼﺮﺍﻟﺒﺮﺍﻫﻴﻦ ﻳﺎ ﺍﺧﺼﺮﺍﻟﺘﻨﺒﻴﻬﺎﺕ ﺍﺳﺖ ﺑﺮﺍﻱ ﺍﻳﻦﻛﻪ‬
‫ﻧﻴﺎﺯﻱ ﺑﻪ ﻫﻴﭻ ﻣﺴﺌﻠﻪ ﻓﻠﺴﻔﯽ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺒﺪﺀ ﺗﺼﺪﻳﻘﯽ ﻧﺪﺍﺭﺩ‪».‬ﺷﺮﺡ ﺣﻜﻤﺖ ﻣﺘﻌﺎﻟﻴﻪ‪ ،‬ﺑﺨﺶ ﻳﻜﻢ ﺍﺯ‬
‫ﺟﻠﺪ ﺷﺸﻢ ﺹ ‪.«180‬‬
‫‪ - 5‬ﻗﺎﻋﺪﻩ ﻓﻮﻕ ﻳﻚ ﻗﺎﻋﺪﻩ ﺑﺪﻳﻬﯽ ﺍﺳﺖ ﻭ ﻫﺮ ﺍﻧﺴﺎﻧﯽ ﻛﻪ ﺑﻪ ﺧﻮﺩ ﺭﺟﻮﻉ ﻛﻨﺪ ﻣﺘﻮﺟﻪ ﻣﯽﺷﻮﺩ‬
‫ﻛﻪ ﺁﺭﻱ ﻫﺮ ﭼﻴﺰﻱ ﻛﻪ ﺻﻔﺘﯽ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﺫﺍﺗﯽ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺣﺘﻤﺎً ﺁﻥ ﺻﻔﺖ ﺑﻪ ﭼﻴﺰﻱ ﻣﺮﺑﻮﻁ ﻭ‬
‫ﺧﺘﻢ ﻣﯽﺷﻮﺩ ﻛﻪ ﺁﻥ ﺻﻔﺖ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﺫﺍﺗﯽ ﺩﺍﺭﺩ‪ ،‬ﻣﺎﻧﻨﺪ ﻫﻤﺎﻥ ﻣﺜﺎﻟﯽ ﻛﻪ ﺩﺭ ﻣﺘﻦ ﺯﺩﻩ ﺷﺪ ﻛﻪ‬
‫ﻭﻗﺘﯽ ﺷﻤﺎ ﺁﺏِ ﺷﻮﺭ ﺭﺍ ﻣﯽﺑﻴﻨﻴﺪ ﺑﻪ ﺻﻮﺭﺕ ﺑﺪﻳﻬﯽ ﺣﻜﻢ ﻣﯽﻛﻨﻴﺪ ﻛﻪ ﺷﻮﺭﻱ ﺁﺏ ﺑﺎﻳﺪ ﻣﺮﺑﻮﻁ ﺑﻪ‬
‫ﭼﻴﺰﻱ ﺑﺎﺷﺪ ﻛﻪ ﺁﻥ ﺷﻮﺭﻱ‪ ،‬ﺫﺍﺗﯽ ﺁﻥ ﭼﻴﺰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﺑﺪﻳﻬﯽ ﺭﺍ ﺟﻨﺎﺏ ﻓﺎﺭﺍﺑﯽ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺩﺭ‬
‫ﺟﻤﻠﻪ ﻣﺸﻬﻮﺭ »ﻛُﻞُّ ﻣﺎ ﺑِﺎﻟْﻌَﺮَﺽِ ﻻﺑُﺪَّ ﺍَﻥْ ﻳَﻨْﺘَﻬﻲ ﺍِﻟﻲ ﻣﺎ ﺑِﺎﻟﺬّﺍﺕ« ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪24‬‬

‫ﺻﻔﺖ ﺍﺯ ﺫﺍﺕ ﺁﻥ ﺷﺊ ﺑﺎﺷﺪ‪ ،‬ﻣﺜﻞ ﮔﺮﻣﺎ ﺑﺮﺍﻱ ﺁﺗﺶ ﻳﺎ ﻣﺜﻞ ﺷﻮﺭﻱ ﺑﺮﺍﻱ‬
‫ﻧﻤﻚ‪.‬‬
‫ﺝ‪ -‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺑﻨﺪ ﺏ‪ ،‬ﻣﯽﮔﻮﻳﺪ‪ :‬ﺍﮔﺮ ﺑﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻃﺮﺍﻑ ﺧﻮﺩ‬
‫ﺑﻨﮕﺮﻱ‪ ،‬ﺍﺯ ﻳﻚ ﻃﺮﻑ »ﻭﺟﻮﺩ« ﺩﺍﺭﻧﺪ ﻭ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫ﭼﺮﺍ ﻛﻪ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺧﺼﻮﺻﻴﺎﺗﯽ ﺩﺍﺭﺩ ﻛﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻃﺮﺍﻑ ﻣﺎ ﺁﻥ‬
‫ﺧﺼﻮﺻﻴﺎﺕ ﺭﺍ ﻧﺪﺍﺭﻧﺪ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻪ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺧﺘﻢ ﺷﻮﻧﺪ‬
‫ﻭ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺁﻥﻫﺎ ﺭﺍ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺑﺎﺷﺪ‪.‬‬

‫ﺧﺼﻮﺻﻴﺎﺕ »ﻋﻴﻦ ﻭﺟﻮﺩ«‬

‫ﺍﻣﺎ ﺧﺼﻮﺻﻴﺎﺕ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﭼﻴﺴﺖ ﻛﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻃﺮﺍﻑ ﻣﺎ ﺁﻥ‬
‫ﺧﺼﻮﺻﻴﺎﺕ ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺍﻭﻻً‪ :‬ﻋﻴﻦ ﻭﺟﻮﺩ ﻣﺜﻞ ﻋﻴﻦ ﺷﻴﺮﻳﻨﯽ ﻛﻪ ﺗﻤﺎﻣﺎً ﺷﻴﺮﻳﻨﯽ ﺍﺳﺖ »ﻋﻴﻦ ﻭﺟﻮﺩ«‬
‫ﻫﻢ ﺗﻤﺎﻣﺎً ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﻫﻴﭻ ﺟﻨﺒﺔ ﻋﺪﻣﯽ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺛﺎﻧﻴﺎً‪ :‬ﻫﺮﺟﺎ ﭘﺎﻱ ﻋﺪﻡ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ‪ ،‬ﺣﺘﻤﺎً ﭘﺎﻱ ﻧﻘﺺ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﻧﻤﻮﻧﻪﺍﺵ‪ ،‬ﻋﺪﻡ ﻋﻠﻢ ﻛﻪ ﻋﺒﺎﺭﺕﺍﺳﺖ ﺍﺯ ﺟﻬﻞ‪ ،‬ﻳﺎ ﻋﺪﻡ ﺣﻴﺎﺕ ﻛﻪ ﻋﺒﺎﺭﺕ‬
‫ﺍﺳﺖ ﺍﺯ ﻣﺮﮒ‪ ،‬ﻳﺎ ﻋﺪﻡ ﻧﻮﺭ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻇﻠﻤﺖ‪ .‬ﻭ ﺑﻪﻫﻤﻴﻦ ﺟﻬﺖ‬
‫ﺑﺮﺍﻱ ﺩﺍﺷﺘﻦ ﻋﻠﻢ ﺑﺎﻳﺪ ﺗﻼﺵ ﻛﺮﺩ‪ ،‬ﻭﻟﯽ ﺑﺮﺍﻱ ﺩﺍﺷﺘﻦ ﺟﻬﻞ ﺗﻼﺷﯽ ﻧﻴﺎﺯ ﻧﻴﺴﺖ‪.‬‬
‫ﭼﺮﺍ ﻛﻪ ﻋﺪﻡِ ﻋﻠﻢ‪ ،‬ﺧﻮﺩﺵ ﺟﻬﻞ ﺍﺳﺖ‪ .‬ﻫﻢﭼﻨﺎﻥﻛﻪ ﺑﺮﺍﻱ ﺩﺍﺷﺘﻦ ﻧﻮﺭ ﺑﺎﻳﺪ‬
‫ﺗﻼﺵ ﻛﺮﺩ‪ ،‬ﻭﻟﯽ ﻫﻤﻴﻦﻛﻪ ﻧﻮﺭ ﻧﺒﺎﺷﺪ ﺧﻮﺩﺑﻪﺧﻮﺩ ﻇﻠﻤﺖ ﺍﺳﺖ‪.‬‬
‫ﺛﺎﻟﺜﺎً‪ :‬ﺣﺎﻝ ﻛﻪ ﺭﻭﺷﻦ ﺷﺪ ﻫﺮﺟﺎ ﭘﺎﻱ ﻋﺪﻡ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ‪ ،‬ﺣﺘﻤﺎً ﭘﺎﻱ ﻧﻘﺺ‬
‫ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻣﯽﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﻫﺮﺟﺎ ﻫﻢ ﻛﻪ ﭘﺎﻱ »ﻭﺟﻮﺩ« ﺩﺭ ﻣﻴﺎﻥ‬
‫ﺍﺳﺖ‪ ،‬ﺣﺘﻤﺎً ﭘﺎﻱ »ﻛﻤﺎﻝ« ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﺮﺟﺎ ﭘﺎﻱ »ﻋﻴﻦ ﻭﺟﻮﺩ«‬
‫‪25‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ‪ ،‬ﺣﺘﻤﺎً ﭘﺎﻱ »ﻋﻴﻦ ﻛﻤﺎﻝ« ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﻋﻴﻦ ﻛﻤﺎﻝ ﻳﻌﻨﯽ‬
‫ﻭﺟﻮﺩﻱ ﻛﻪ ﻫﻴﭻ ﻣﺮﺗﺒﻪﺍﻱ ﺍﺯ ﻧﻘﺺ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﻋﻴﻦ‬
‫ﺷﻴﺮﻳﻨﯽ ﻳﺎ ﻋﻴﻦ ﺗﺮﻱ‪ ،‬ﻫﻴﭻ ﻣﺮﺗﺒﻪﺍﻱ ﺍﺯ ﺷﻴﺮﻳﻨﯽ ﻳﺎ ﺗﺮﻱ ﻧﻴﺴﺖ ﻛﻪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﭘﺲ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺗﻤﺎﻡ ﻛﻤﺎﻻﺕ ﺭﺍ ﺩﺍﺭﺩ‪ ،‬ﻳﻌﻨﯽ ﻋﻴﻦ ﻋﻠﻢ ﺍﺳﺖ‪ ،‬ﻋﻴﻦ ﺣﻴﺎﺕ‬
‫ﺍﺳﺖ‪ ،‬ﻋﻴﻦ ﻗﺪﺭﺕ ﺍﺳﺖ ﻭ ‪...‬‬
‫ﺭﺍﺑﻌﺎً‪ :‬ﻣﻮﺟﻮﺩﺍﺕ ﺍﻃﺮﺍﻑ ﻣﺎ ﺩﺭ ﻋﻴﻨﯽ ﻛﻪ »ﻭﺟﻮﺩ« ﺩﺍﺭﻧﺪ‪» ،‬ﻋﻴﻦ ﻭﺟﻮﺩ«‬
‫ﻧﻴﺴﺘﻨﺪ‪ .‬ﭼﺮﺍ ﻛﻪ ﺭﻭﺷﻦ ﺷﺪ »ﻋﻴﻦ ﻭﺟﻮﺩ«‪» ،‬ﻋﻴﻦ ﻛﻤﺎﻝ« ﺍﺳﺖ ﻭ ﻛﻤﺎﻟﯽ ﺑﺎﻻﺗﺮ‬
‫ﺑﺮﺍﻱ ﺁﻥ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﻧﻴﺴﺖ‪ ،‬ﺑﻪ ﺍﺻﻄﻼﺡ »ﻻ ﻳُﺘَﺼَﻮَّﺭُ ﻣﺎ ﻫُﻮَ ﺍَﺗَﻢُّ ﻣِﻨْﻪ« ﻳﻌﻨﯽ‬
‫ﻣﻮﺟﻮﺩﻱ ﻛﺎﻣﻞﺗﺮ ﺍﺯ ﺁﻥ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﻧﻴﺴﺖ‪ ،‬ﺩﺭ ﺣﺎﻟﯽﻛﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻃﺮﺍﻑ‬
‫ﻣﺎ ﻋﻴﻦ ﻋﻠﻢ ﻭ ﺣﻴﺎﺕ ﻭ ﻗﺪﺭﺕ ﻭ‪ ...‬ﻧﻴﺴﺘﻨﺪ‪ ،‬ﭘﺲ »ﻣﻮﺟﻮﺩ« ﻫﺴﺘﻨﺪ ﻭﻟﯽ »ﻋﻴﻦ‬
‫ﻭﺟﻮﺩ« ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫ﺧﺎﻣﺴﺎً‪ :‬ﺣﺎﻝ ﻛﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻃﺮﺍﻑ ﻣﺎ »ﻣﻮﺟﻮﺩ« ﻫﺴﺘﻨﺪ‪ ،‬ﻭﻟﯽ »ﻋﻴﻦ‬
‫ﻭﺟﻮﺩ« ﻧﻴﺴﺘﻨﺪ‪ .‬ﭘﺲ ﻃﺒﻖ ﻗﺎﻋﺪﺓ ﺑﺪﻳﻬﯽِ »ﻛُﻞُّ ﻣﺎ ﺑِﺎﻟْﻌَﺮَﺽِ ﻻﺑُﺪَّ ﺍَﻥْ ﻳَﻨْﺘَﻬﻲ ﺍِﻟﻲ‬
‫ﻣﺎ ﺑِﺎﻟﺬّﺍﺕ« ﺑﺎﻳﺪ ﺑﻪ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺧﺘﻢ ﺷﻮﻧﺪ‪ .‬ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﭼﻴﺰﻱ ﻛﻪ ﮔﺮﻡ‬
‫ﺍﺳﺖ ﻭﻟﯽ ﻋﻴﻦ ﮔﺮﻣﺎ ﻧﻴﺴﺖ‪ ،‬ﺑﺎﻳﺪ ﮔﺮﻣﺎﻱ ﺁﻥ ﺑﻪ ﻋﻴﻦ ﮔﺮﻣﺎ ﺧﺘﻢ ﺷﻮﺩ‪ .‬ﭘﺲ‬
‫ﻭﺟﻮﺩِ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ﻛﻪ ﻣﻮﺟﻮﺩ ﻫﺴﺘﻨﺪ ﻭﻟﯽ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﻧﻴﺴﺘﻨﺪ ﺑﺎﻳﺪ ﺑﻪ‬
‫»ﻋﻴﻦ ﻭﺟﻮﺩ« ﺧﺘﻢ ﺷﻮﺩ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﻭﺟﻮﺩﺷﺎﻥ ﺍﺯ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺭﻳﺸﻪ ﮔﺮﻓﺘﻪ‬
‫ﺍﺳﺖ‪.‬‬
‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫ﺣﺎﻝ ﻛﻪ ﭘﺎﻱ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺑﻪ ﻣﻴﺎﻥ ﺁﻣﺪ ﺩﺭ ﻭﺍﻗﻊ ﻣﻼﺻﺪﺭﺍ‬
‫ﺗﻮﺍﻧﺴﺖ ﺍﺛﺒﺎﺕ ﻛﻨﺪ ﻛﻪ ﺩﺭ ﻋﺎﻟَﻢ‪ ،‬ﻋﻼﻭﻩ ﺑﺮ »ﻋﻠﺖ ﻣُﻌﺪّﻩ«‪» ،‬ﻋﻠﺖ ﺣﻘﻴﻘﯽ« ﻫﻢ‬
‫ﺩﺍﺭﻳﻢ ﻛﻪ ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ ﺑﻪ ﺁﻥﻫﺎ ﻣﯽﺩﻫﺪ ﻭ ﺁﻥ ﻭﺟﻮﺩﻱ ﻛﻪ ﻭﺟﻮﺩ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪26‬‬

‫ﻫﻤﺔ ﺍﺷﻴﺎﺀ ﺍﺯ ﺍﻭﺳﺖ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦﺟﺎ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺗﺼﻮﺭ ﺧﻮﺩ‬
‫ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺗﺼﺤﻴﺢ ﻛﻨﻴﻢ ﻭ ﻣﺘﻮﺟﻪ ﺑﺎﺷﻴﻢ ﻭﺟﻮﺩ ﺩﺍﺩﻥ ﺑﻪ ﻳﻚ‬
‫ﺷﺊ‪ ،‬ﻏﻴﺮ ﺍﺯ ﺷﻜﻞ ﺩﺍﺩﻥ ﻭ ﺗﻨﻈﻴﻢﻛﺮﺩﻥ ﺁﻥ ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﺭﺍﺑﻄﺔ ﻋﻴﻦ ﻭﺟﻮﺩ ﺑﺎ‬
‫ﻣﻮﺟﻮﺩﺍﺕ ﻣﺜﻞ ﺭﺍﺑﻄﺔ ﺷﺨﺺ ﺑﻨّﺎ ﺑﺎ ﺳﺎﺧﺘﻤﺎﻥ ﻳﺎ ﻣﺜﻞ ﺭﺍﺑﻄﺔ ﺑﻴﻦ ﮔﻮﺳﻔﻨﺪ ﻭ‬
‫ﭘﺸﻢ ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ »ﺑﻮﺩ ﻳﺎ ﻫﺴﺘﯽِ« ﺷﺊ ﺭﺍ ﺑﻪ ﺷﺊ ﻣﯽﺩﻫﺪ‪ .‬ﻭ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ‬
‫ﻧﻜﺘﻪ‪ ،‬ﺍﺻﻞ ﻭ ﺍﺳﺎﺱ ﻣﺒﺎﺣﺚ ﺑﻌﺪﻱ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬

‫‪ -4‬ﻫﻮﻳّﺖ ﺗﻌﻠّﻘﻲ ﻣﻌﻠﻮﻝ‬

‫ﭘﺲ ﺍﺯ ﻃﺮﺡ ﺑﻨﺪ ‪ 3‬ﻛﻪ ﺍﺻﻞ ﺑﺮﻫﺎﻥ ﺭﺍ ﻣﻄﺮﺡ ﻣﯽﻛﺮﺩ‪ ،‬ﺣﺎﻝ ﻣﻮﺿﻮﻉِ‬
‫ﺭﺍﺑﻄﺔ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﺑﺎ ﻣﻮﺟﻮﺩﺍﺗﯽ ﻛﻪ ﺣﺎﺻﻞ ﻋﻴﻦ ﻭﺟﻮﺩﺍﻧﺪ ﻣﻄﺮﺡ ﻣﯽﺷﻮﺩ‪،‬‬
‫ﻣﯽﻓﺮﻣﺎﻳﺪ‪:‬‬
‫»ﺭﺍﺑﻄﻪ ﻭﺟﻮﺩ ﻣﻄﻠﻖ ﺑﺎ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ‪ ،‬ﺭﺍﺑﻄﺔ ﺗﺠﻠّﯽ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺁﻧﭽﻪ ﺍﺯ‬
‫ﻭﺟﻮﺩ ﻣﻄﻠﻖ ﺻﺎﺩﺭ ﻣﯽﺷﻮﺩ ﭼﻴﺰﻱ ﻏﻴﺮ ﺍﺯ »ﻭﺟﻮﺩ« ﻧﻴﺴﺖ‪ ،‬ﻭ ﺧﻮﺩِ »ﻭﺟﻮﺩ‬
‫ﻣﻄﻠﻖ« ﻫﻢ ﺑﺎﺯ »ﻭﺟﻮﺩ« ﺍﺳﺖ ‪ ،‬ﻣﻨﺘﻬﺎ ﺩﺭ ﻧﻬﺎﻳﺖ ﺷﺪﺕ‪ .‬ﭘﺲ ﭼﻮﻥ ﺑﻪ ﺟﺰ‬
‫»ﻭﺟﻮﺩ« ﺩﺭ ﺻﺤﻨﻪ ﻧﻴﺴﺖ‪ ،‬ﺭﺍﺑﻄﺔ ﻭﺟﻮﺩ ﻣﻄﻠﻖ ﺑﺎ ﺳﺎﻳﺮ ﻣﻮﺟﻮﺩﺍﺕ‪ ،‬ﻫﻤﺎﻥ‬
‫ﺗﺠﻠّﯽ ﻣﯽﺷﻮﺩ‪ ،‬ﻟﺬﺍ ﻫﻮﻳﺖ ﻣﺨﻠﻮﻕ‪ ،‬ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽ ﻭ ﻭﺍﺑﺴﺘﻪ ﺍﺳﺖ‪«.‬‬
‫ﻳﻌﻨﯽ ﻫﺮ »ﻣﺨﻠﻮﻗﯽ« ﺍﺯ ﻣﺨﻠﻮﻗﺎﺕ ‪ -‬ﺍﻋﻢ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﻳﺎ ﻋﺎﻟﻢ ﻣﺠﺮﺩﺍﺕ‪ -‬ﻳﻚ‬
‫ﻧﺤﻮﻩ ﻭﺟﻮﺩﻱ ﺍﺳﺖ ﻛﻪ ﺟﻠﻮﻩ ﻭ ﭘﺮﺗﻮ ﻭﺟﻮﺩ ﻣﻄﻠﻖ ﺍﺳﺖ‪ .‬ﻭ ﺑﻪ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ‬
‫ﻣﺨﻠﻮﻕ‪ ،‬ﻫﺴﺘﯽِ ﻧﺎﺯﻝ ﺷﺪﻩ ﻋﻠﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺭﺍﺑﻄﻪ ﺗﻤﺎﻡِ ﻫﺴﺘﯽِ ﻣﺨﻠﻮﻕ‬
‫ﺍﺯ ﻋﻠﺖ ﺍﺳﺖ‪ .‬ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﻫﻢ ﺍﮔﺮ ﺭﺍﺑﻄﺔ ﺧﺎﻟﻖ ﺑﺎ ﻣﺨﻠﻮﻕ ﻗﻄﻊ ﺷﻮﺩ‬
‫ﻣﺨﻠﻮﻕ‪ ،‬ﺩﻳﮕﺮ ﻭﺟﻮﺩﻱ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ ﻭ ﻧﺎﺑﻮﺩ ﻣﯽﺷﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﻭﺟﻮﺩﺵ ﻫﻤﺎﻥ‬
‫ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧﺎﻟﻖ ﺍﺳﺖ ﻭ ﺑﺲ‪» .‬ﻳﻌﻨﻲ ﻭﺟﻮﺩ ﻣﺨﻠﻮﻕ‪ ،‬ﻋﻴﻦ ﺭﺑﻂ ﺑﻪ ﻋﻠﺖ ﻳﺎ‬
‫‪27‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫ﺧﺎﻟﻖ ﺧﻮﺩ ﺍﺳﺖ« ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﻮﻳﺖ ﻣﺨﻠﻮﻕ ‪ ،‬ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽ ﺍﺳﺖ ﻭﻧﻪ‬
‫ﻫﻮﻳﺘﯽ ﻣﺴﺘﻘﻞ‪.‬‬
‫ﻫﻤﭽﻨﺎﻥﻛﻪ ﻣﻼﺣﻈﻪ ﻣﯽﻛﻨﻴﺪ؛ ﺍﮔﺮ ﻣﺘﻮﺟﻪ ﺑﺎﺷﻴﻢ »ﻭﺟﻮﺩ ﻣﻄﻠﻖ« ﻳﺎ »ﻋﻴﻦ‬
‫ﻭﺟﻮﺩ« ﭼﻴﺰﻱ ﺟﺰ ﻭﺟﻮﺩ ﻧﻴﺴﺖ‪ .‬ﺍﺯ ﻃﺮﻓﯽ ﺍﺯ ﻋﻴﻦ ﻭﺟﻮﺩ ﺟﺰ ﻭﺟﻮﺩ ﺻﺎﺩﺭ‬
‫ﻧﻤﯽﺷﻮﺩ ‪ -‬ﻣﺜﻞ ﺍﻳﻦﻛﻪ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﺟﺰ ﻧﻮﺭ ﺻﺎﺩﺭ ﻧﻤﯽﺷﻮﺩ‪ -‬ﭘﺲ ﻭﻗﺘﯽ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ‬
‫ﺍﻳﺠﺎﺩ ﭘﺪﻳﺪﻩﻫﺎ ﺍﺯ ﻋﻴﻦ ﻭﺟﻮﺩ‪ ،‬ﺟﺰ ﻭﺟﻮﺩ ﺻﺎﺩﺭ ﻧﻤﯽﺷﻮﺩ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﻋﻴﻦ‬
‫ﻭﺟﻮﺩ ﺗﺠﻠّﯽ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻧﺘﻴﺠﺔ ﺍﻳﻦ ﺗﺠﻠّﯽ‪ ،‬ﻣﺨﻠﻮﻗﺎﺕ ﺣﺎﺻﻞ ﺷﺪﻩ‪ ،‬ﻭ ﻫﻤﺔ‬
‫ﻋﺎﻟَﻢ ﺗﺠﻠّﯽ ﻋﻴﻦ ﻭﺟﻮﺩ ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﺭﺍﺑﻄﺔ ﻣﺨﻠﻮﻕ ﺑﺎ ﺧﺎﻟﻖ ﻣﺜﻞ ﺭﺍﺑﻄﺔ ﻛﻮﺯﻩ ﺑﺎ‬
‫ﻛﻮﺯﻩﮔﺮ ﻧﻴﺴﺖ ﻛﻪ ﺩﻭﮔﺎﻧﮕﯽ ﺩﺭ ﻣﻴﺎﻥ ﺑﺎﺷﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﺯ ﻋﻴﻦ ﻭﺟﻮﺩ ﺟﺰ‬
‫ﻭﺟﻮﺩ ﺻﺎﺩﺭ ﻧﻤﯽﺷﻮﺩ‪ .‬ﭘﺲ ﺑﻴﻦ ﻋﻴﻦ ﻭﺟﻮﺩ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﻳﮕﺎﻧﮕﯽ ﺩﺭ ﻣﻴﺎﻥ‬
‫ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﻋﻴﻦ ﻭﺟﻮﺩ‪ ،‬ﺟﻠﻮﻩ ﻛﺮﺩﻩ ﻭ ﻣﺨﻠﻮﻗﺎﺕ ﻫﻤﺎﻥ ﺟﻠﻮﻩ ﻭ ﺗﺠﻠّﯽ ﻋﻴﻦ‬
‫ﻭﺟﻮﺩﺍﻧﺪ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻧﻮﻉ ﺭﺍﺑﻄﻪ ﻛﻪ ﺑﻴﻦ ﻋﻠﺖ ﻭ ﻣﻌﻠﻮﻝ ﺩﻭﮔﺎﻧﮕﯽ ﻧﻴﺴﺖ‪ ،‬ﺗﺠﻠّﯽ‬
‫ﻣﯽﮔﻮﻳﻨﺪ ‪ -‬ﻣﺜﻞ ﺭﺍﺑﻄﺔ ﻧﻮﺭ ﺑﺎﻻﻳﯽ ﺑﺎ ﻧﻮﺭ ﭘﺎﻳﻴﻨﯽ ﻛﻪ ﺗﻔﺎﻭﺗﺸﺎﻥ ﭼﻴﺰﻱ ﺟﺰ ﺷﺪﺕ ﻭ ﺿﻌﻒ‬
‫ﻧﻴﺴﺖ ‪-‬ﭘﺲ ﻣﺨﻠﻮﻕ‪ ،‬ﻫﺴﺘﯽِ ﻧﺎﺯﻝ ﺷﺪﻩ ﻋﻠﺖ ﺍﺳﺖ‪ ،‬ﺁﺭﻱ! ﻋﻴﻦ ﻭﺟﻮﺩ‪،‬‬
‫ﻭﺟﻮﺩﺵ ﺍﺯ ﺧﻮﺩﺵ ﺍﺳﺖ‪ .‬ﻭﻟﯽ ﻣﺨﻠﻮﻕ‪ ،‬ﻭﺟﻮﺩﺵ ﻧﺎﺯﻟﻪ ﺍﺯ ﻋﻠﺖ ﺍﺳﺖ‪ ،‬ﺩﺭ‬
‫ﻋﻴﻨﯽ ﻛﻪ ﺗﻤﺎﻡ ﻭﺟﻮﺩﺵ ﺍﺯ ﻋﻴﻦ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﺭﺍﺑﻄﻪﺷﺎﻥ ﺗﺸﻜﻴﻜﯽ ﺍﺳﺖ‪.6‬‬

‫‪ - 6‬ﻭﺍﮊﺓ »ﺗﺸﻜﻴﻚ« ﺩﺭ ﻓﻠﺴﻔﻪ ﺟﺎﻳﯽ ﺍﺳﺘﻔﺎﺩﻩ ﻣﯽﺷﻮﺩ ﻛﻪ ﺻﻔﺎﺕ ﻭﺟﻮﺩ ﻭ ﻳﺎ ﺧﻮﺩ ﻭﺟﻮﺩ ﺩﺭ‬
‫ﺫﺍﺕِ ﺧﻮﺩ‪ ،‬ﺩﺍﺭﺍﻱ ﺷﺪﺕ ﻭ ﺿﻌﻒ ﺑﺎﺷﺪ ﻭ ﺷﺪﺕ ﻭ ﺿﻌﻔﺶ ﺑﻪ ﺟﻬﺖ ﻋﺎﻣﻞ ﺧﺎﺭﺟﯽ ﻧﺒﺎﺷﺪ ﻣﺜﻞ ﻧﻮﺭ‬
‫ﻛﻪ ﺑﻪ ﺧﻮﺩﻱ ﺧﻮﺩ ﺁﻧﭽﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﻫﻢ ﻧﻮﺭ ﺷﺪﻳﺪ ﺩﺍﺭﻳﻢ ﻭ ﻫﻢ ﻧﻮﺭ ﺿﻌﻴﻒ ﻭ ﺍﻳﻦ ﻃﻮﺭ ﻧﻴﺴﺖ ﻛﻪ‬
‫ﻋﻠﺖ ﺿﻌﻴﻒ ﺑﻮﺩﻥ ﻧﻮﺭِ ﺿﻌﻴﻒ‪ ،‬ﻋﺎﻣﻠﯽ ﻣﺜﻞ ﻇﻠﻤﺖ ﺑﺎﺷﺪ‪،‬ﭼﺮﺍﻛﻪ ﻇﻠﻤﺖ ﭼﻴﺰﻱ ﺟﺰ ﻋﺪﻡ ﻧﻮﺭ ﻧﻴﺴﺖ‪.‬‬
‫ﻳﺎ ﻣﺘﻮﺟﻪ ﻫﺴﺘﻴﺪ ﻛﻪ »ﻭﺟﻮﺩ« ﺗﺸﻜﻴﻜﯽ ﺍﺳﺖ ﺑﻪﻃﻮﺭﻱ ﻛﻪ ﻫﻢ ﻭﺟﻮﺩ ﺷﺪﻳﺪ ﺩﺍﺭﻳﻢ ﻣﺜﻞ ﺧﺪﺍ ﻭ‬
‫ﻣﻼﺋﻜﻪ‪ ،‬ﻭ ﻫﻢ ﻭﺟﻮﺩ ﺿﻌﻴﻒ ﺩﺍﺭﻳﻢ ﻣﺜﻞ ﻋﺎﻟﻢ ﻣﺎﺩﻩ‪ .‬ﺍﻳﻦ ﺷﺪﺕ ﻭ ﺿﻌﻒ ﻛﻪ ﺩﺭ ﻭﺟﻮﺩ ﺍﺳﺖ ﻣﺮﺑﻮﻁ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪28‬‬

‫ﻳﻌﻨﯽ ﻳﻚ ﻭﺟﻮﺩ ﺩﺭ ﺻﺤﻨﻪ ﺍﺳﺖ‪ ،‬ﻫﻤﺮﺍﻩ ﺑﺎ ﺷﺪﺕ ﻭ ﺿﻌﻒ‪ ،‬ﻛﻪ ﻣﺮﺗﺒﺔ ﺍﻋﻼﻱ‬
‫ﺁﻥ‪ ،‬ﻭﺟﻮﺩ ﻣﻄﻠﻖ ﻳﺎ ﻋﻴﻦ ﻭﺟﻮﺩ ﻭ ﻋﻴﻦ ﻛﻤﺎﻝ ﺍﺳﺖ ﻭ ﻣﺮﺍﺗﺐ ﭘﺎﻳﻴﻦ ﺁﻥ‪،‬‬
‫ﻭﺟﻮﺩﺍﺕ ﺿﻌﻴﻒﺗﺮﻧﺪ‪.‬‬
‫ﺣﺎﻝ ﻭﻗﺘﯽ ﻣﺘﻮﺟﻪ ﺷﺪﻳﻢ ﺭﺍﺑﻄﺔ ﺑﻴﻦ »ﻋﻴﻦ ﻭﺟﻮﺩ« ﻭ ﻣﺨﻠﻮﻗﺎﺗﺶ ﺗﺠﻠّﯽ‬
‫ﺍﺳﺖ‪ ،‬ﻣﯽﺗﻮﺍﻥ ﻓﻬﻤﻴﺪ ﻛﻪ ﻫﻮﻳﺖ ﻣﺨﻠﻮﻕ ﻧﺴﺒﺖ ﺑﻪ ﺧﺎﻟﻘﺶ »ﻫﻮﻳﺖ ﺗﻌﻠّﻘﯽ«‬
‫ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﻭﺟﻮﺩ ﻣﺨﻠﻮﻕ ﻋﻴﻦ ﺭﺑﻂ ﺑﻪ ﺧﺎﻟﻘﺶ ﺍﺳﺖ ﻭ ﻫﻤﻴﻦ ﻛﻪ ﺭﺍﺑﻄﻪ ﺑﻴﻦ‬
‫ﺁﻥ ﺩﻭ ﻗﻄﻊ ﺷﻮﺩ‪ ،‬ﻭﺟﻮﺩِ ﻣﺨﻠﻮﻕ ﻫﻢ ﺍﺯ ﺑﻴﻦ ﻣﯽﺭﻭﺩ‪ .‬ﭼﻮﻥ ﻭﻗﺘﯽ ﺭﺍﺑﻄﺔ ﻋﻴﻦ‬
‫ﻭﺟﻮﺩ ﺑﺎ ﻣﺨﻠﻮﻗﺎﺗﺶ »ﺗﺠﻠّﯽ« ﺍﺳﺖ‪ ،‬ﻳﻌﻨﯽ ﻭﺟﻮﺩ ﻣﺨﻠﻮﻕ ﻫﻤﺎﻥ ﺭﺑﻂ ﺑﻪ ﺧﺎﻟﻖ‬
‫ﺍﺳﺖ ﻭ ﻟﺬﺍ ﻫﻤﻴﻦ ﻛﻪ ﺭﺑﻂ ﺑﻴﻦ ﺁﻥ ﺩﻭ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ‪ ،‬ﻭﺟﻮﺩ ﻣﺨﻠﻮﻕ ﻫﻢ ﺍﺯ ﺑﻴﻦ‬
‫ﻣﯽﺭﻭﺩ‪ .‬ﻣﺜﻞ ﻧﻮﺭ ﭘﺎﻳﻴﻦ ﻛﻪ ﺍﮔﺮ ﺑﻪﻭﺳﻴﻠﺔ ﻳﻚ ﻣﺎﻧﻌﯽ ﺍﺭﺗﺒﺎﻃﺶ ﺭﺍ ﺑﺎ ﻧﻮﺭ ﺑﺎﻻﻳﯽ‬
‫ﻗﻄﻊ ﻛﺮﺩﻳﻢ‪ ،‬ﻧﻮﺭ ﭘﺎﻳﻴﻦ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﺍﻳﻦﻃﻮﺭ ﻧﻴﺴﺖ ﻛﻪ ﺍﮔﺮ ﻣﺎﻧﻌﯽ‬
‫ﺑﻴﻦ ﻧﻮﺭ ﺑﺎﻻﻳﯽ ﻭ ﻧﻮﺭ ﭘﺎﻳﻴﻨﯽ ﻗﺮﺍﺭ ﺩﻫﻴﻢ‪ ،‬ﺣﺎﻻ ﺩﻭ ﺗﺎ ﻧﻮﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪ ،‬ﻳﻜﯽ‬
‫ﺑﺎﻻﻱ ﻣﺎﻧﻊ ﻭ ﻳﻜﯽ ﺯﻳﺮ ﻣﺎﻧﻊ‪ .‬ﺑﻠﻜﻪ ﻫﻤﻴﻦﻛﻪ ﺭﺍﺑﻄﺔ ﻧﻮﺭ ﭘﺎﻳﻴﻦ ﺑﺎ ﻧﻮﺭ ﺑﺎﻻ ﻗﻄﻊ‬
‫ﺷﺪ‪ ،‬ﻧﻮﺭ ﭘﺎﻳﻴﻦ ﻧﺎﺑﻮﺩ ﻣﯽﺷﻮﺩ ﻭ ﻧﺘﻴﺠﻪ ﻣﯽﮔﻴﺮﻳﻢ ﻛﻪ ﻭﺟﻮﺩ ﻧﻮﺭ ﭘﺎﻳﻴﻦ‪ ،‬ﻫﻤﺎﻥ‬
‫ﺭﺑﻂ ﺑﻪ ﻧﻮﺭ ﺑﺎﻻ ﺑﻮﺩ‪ ،‬ﻧﻪ ﺍﻳﻦﻛﻪ ﭼﻴﺰﻱ ﺑﻮﺩ ﻛﻪ ﺭﺑﻂ ﺩﺍﺷﺖ‪ ،‬ﺑﻠﻜﻪ ﻭﺟﻮﺩﺵ‬
‫ﭼﻴﺰﻱ ﺟﺰ ﺭﺑﻂ ﻧﺒﻮﺩ‪ .‬ﻭﮔﺮﻧﻪ ﺑﺎ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻦ ﺭﺑﻂ ﺑﻴﻦ ﻧﻮﺭ ﺑﺎﻻ ﺑﺎ ﻧﻮﺭ ﭘﺎﻳﻴﻦ‪،‬‬
‫ﻧﺒﺎﻳﺪ ﻧﻮﺭ ﭘﺎﻳﻴﻦ ﻧﺎﺑﻮﺩ ﻣﯽﺷﺪ‪.‬‬

‫ﺑﻪ ﺧﻮﺩ ﻭﺟﻮﺩ ﺍﺳﺖ ﻧﻪ ﺍﻳﻦﻛﻪ ﻣﺜﻼ ﻋﺪﻡ ﺩﺍﺧﻞ ﻭﺟﻮﺩ ﺷﺪﻩ ﻭ ﺁﻥﺭﺍ ﺿﻌﻴﻒ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﭼﺮﺍﻛﻪ ﻋﺪﻡ‬
‫ﭼﻴﺰﻱ ﻧﻴﺴﺖ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﻣﻨﺸﺄ ﺍﺛﺮ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻓﻠﺴﻔﻪ ﺛﺎﺑﺖ ﻣﯽﺷﻮﺩ ﻛﻪ ﻣﺎﻫﻴﺎﺕ ﺗﺸﻜﻴﻜﯽ ﻧﻴﺴﺘﻨﺪ ﻭﻟﯽ ﻫﺮ‬
‫ﭼﻴﺰ ﻛﻪ ﺍﺯ ﻣﻘﻮﻟﺔ ﻭﺟﻮﺩ ﺍﺳﺖ ﺗﺸﻜﻴﻜﯽ ﺍﺳﺖ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺷﻤﺎ ﻧﻤﯽﺗﻮﺍﻧﻴﺪ ﺑﮕﻮﻳﻴﺪ ﺻﻨﺪﻟﯽ‬
‫ﻣﻨﺰﻝ ﻣﺎ ﺍﺯ ﺻﻨﺪﻟﯽ ﻣﻨﺰﻝ ﺷﻤﺎ‪ ،‬ﺻﻨﺪﻟﯽﺗﺮ ﺍﺳﺖ ﭼﻮﻥ ﺻﻨﺪﻟﯽ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺻﻨﺪﻟﯽﺑﻮﺩﻥ‪ ،‬ﻣﺎﻫﻴﺖ ﺍﺳﺖ‬
‫ﻭﻟﯽ ﻣﯽﺗﻮﺍﻧﻴﺪ ﺑﮕﻮﻳﻴﺪ ﺍﺳﺘﺎﺩ ﻣﺎ ﺍﺯ ﺍﺳﺘﺎﺩ ﺷﻤﺎ ﻋﺎﻟﻢﺗﺮ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﻋﻠﻢ ﺍﺯ ﻣﻘﻮﻟﺔ ﻭﺟﻮﺩ ﺍﺳﺖ‪.‬‬
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‫ﺩﻻﻳﻞ ﻫﻮﻳﺖ ﺗﻌﻠﻘﻲ ﻣﻌﻠﻮﻝ‬

‫‪ -1‬ﻭﺟﻮﺩ ﻣﻌﻠﻮﻝ ﻫﻤﺎﻥ ﺭﺑﻂ ﺍﺳﺖ‪ :‬ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﺪ؛ ﻳﻚ »ﻣﻌﻠّﻢ« ﺩﺍﺭﻳﻢ‬
‫ﻭ ﻳﻚ »ﻣﺤﺼّﻞ« ﻭ ﻳﻚ »ﺭﺑﻄﯽ ﻛﻪ ﺍﻳﻦ ﺩﻭ ﺑﻪ ﻫﻤﺪﻳﮕﺮ ﺩﺍﺭﻧﺪ«‪ .‬ﻳﻌﻨﯽ ﺩﺭ ﻭﺍﻗﻊ‬
‫ﻣﻌﻠﻢ ﻳﻚ ﻭﺟﻮﺩ ﻣﺴﺘﻘﻠﯽ ﺩﺍﺭﺩ ﻛﻪ ﺟﺪﺍﻱ ﺍﺯ ﻣﺤﺼﻞ ﺑﺎﺯ ﺁﻥ ﻭﺟﻮﺩ ﻣﺴﺘﻘﻞ ﺭﺍ‬
‫ﺩﺍﺭﺍ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺤﺼﻞ ﻫﻢ ﻫﻤﻴﻦﻃﻮﺭ ﺍﺳﺖ‪ .‬ﻣﻨﺘﻬﺎ ﺩﺭ ﺷﺮﺍﻳﻄﯽ ﺧﺎﺹ ﺑﻴﻦ ﺍﻳﻦ‬
‫ﺩﻭ ﻭﺟﻮﺩِ ﻣﺴﺘﻘﻞ ﻳﻚ ﺭﺑﻄﯽ ﺑﻪ ﻧﺎﻡ »ﺭﺍﺑﻄﺔ ﻣﻌﻠﻢ ﻭ ﻣﺤﺼﻞ« ﺑﺮﻗﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ‬
‫ﻛﻪ ﺍﮔﺮ ﺍﻳﻦ ﺭﺑﻂ ﺍﺯ ﺑﻴﻦ ﺑﺮﻭﺩ ﻫﻴﭻﻛﺪﺍﻡ ﺍﺯ ﺑﻴﻦ ﻧﻤﯽﺭﻭﻧﺪ‪ .‬ﻭﻟﯽ ﺩﺭ ﻣﻮﺭﺩ ﺭﺍﺑﻄﺔ‬
‫ﻋﻠﺖ ﺣﻘﻴﻘﯽ ﺑﺎ ﻣﻌﻠﻮﻝ ﺧﻮﺩ‪ ،‬ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ .‬ﻳﻌﻨﯽ ﺍﻳﻦﻃﻮﺭ ﻧﻴﺴﺖ ﻛﻪ ﻋﻠﺖ ﻭ‬
‫ﻣﻌﻠﻮﻝ‪ ،‬ﺩﻭ ﻭﺟﻮﺩ ﻣﺴﺘﻘﻞ ﺑﺎﺷﻨﺪ ﻛﻪ ﺭﺍﺑﻄﯽ ﺁﻣﺪﻩ ﻭ ﺁﻥ ﺩﻭ ﺭﺍ ﺑﻪ ﻫﻤﺪﻳﮕﺮ ﺭﺑﻂ‬
‫ﺩﺍﺩﻩ ﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺩﺭ ﭼﻨﻴﻦ ﺣﺎﻟﺘﯽ؛ ﺩﻳﮕﺮ ﻣﻌﻠﻮﻝ‪ ،‬ﻣﻌﻠﻮﻝ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﻠﻜﻪ‬
‫ﻭﺟﻮﺩﻱ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻣﺴﺘﻘﻞ ﺍﺯ ﻋﻠﺖ‪ .‬ﺩﺭ ﺣﺎﻟﯽﻛﻪ ﻓﺮﺽ ﻣﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﻣﻌﻠﻮﻝ ﺍﺯ ﺧﻮﺩﺵ ﻭﺟﻮﺩ ﻣﺴﺘﻘﻠﯽ ﻧﺪﺍﺭﺩ‪ ،‬ﭘﺲ ﻧﻤﯽﺗﻮﺍﻥ ﻋﻼﻭﻩ ﺑﺮ ﻋﻠﺖ‪ ،‬ﻳﻚ‬
‫ﺭﺑﻂ ﺩﺍﺷﺖ ﻭ ﻳﻚ ﻣﻌﻠﻮﻝ‪ .‬ﻟﺬﺍ ﻧﺘﻴﺠﻪ ﻣﯽﮔﻴﺮﻳﻢ ﺩﺭ ﺍﻳﻦﺟﺎ ﺭﺑﻂ ﻭ ﻣﻌﻠﻮﻝ ﺑﻮﺩﻥ‬
‫ﻳﻜﯽ ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﺣﻘﻴﻘﺖ ﻣﻌﻠﻮﻝ‪ ،‬ﻫﻤﺎﻥ ﺣﻘﻴﻘﺖ ﺭﺑﻂ ﺍﺳﺖ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ‬
‫ﺍﮔﺮ ﺭﺑﻂ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻭﺩ‪ ،‬ﺩﺭﻭﺍﻗﻊ ﻣﻌﻠﻮﻝ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻧﺤﻮﻩ ﺍﺭﺗﺒﺎﻁ‬
‫ﻣﯽﮔﻮﻳﻨﺪ‪7.‬‬ ‫ﻣﻌﻠﻮﻝ ﻧﺴﺒﺖ ﺑﻪ ﻋﻠﺖ ﺣﻘﻴﻘﯽﺍﺵ ﺭﺍ »ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽ«‬

‫‪ - 7‬ﺑﻨﺎ ﺑﻪ ﻓﺮﻣﺎﻳﺶ ﻋﻼﻣﻪﻃﺒﺎﻃﺒﺎﻳﯽ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«؛ ﻭﻗﺘﯽ ﺫﺍﺕ ﻣﻌﻠﻮﻝ ﺟﺪﺍﻱ ﺍﺯ ﻓﻘﺮ ﻧﺒﻮﺩﻩ‪ ،‬ﻭ ﻓﻘﺮ‬
‫ﻋﻴﻦ ﺫﺍﺗﺶ ﺷﺪ‪ ،‬ﭘﺲ ﺍﺯ ﻭﺟﻮﺩ‪ ،‬ﺟﺰ ﻭﺟﻮﺩﻱ ﺭﺍﺑﻂ ﻭ ﻏﻴﺮ ﻣﺴﺘﻘﻞ ﺑﻬﺮﻩﺍﻱ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﻭﺟﻮﺩﺵ ﻋﻴﻦ‬
‫ﺭﺑﻂ ﺑﺎ ﻋﻠﺖ ﺍﺳﺖ‪ ،‬ﻭ ﺁﻥ ﺍﺳﺘﻘﻼﻟﯽ ﻛﻪ ﺁﺩﻣﯽ ﺩﺭ ﺑﺪﻭ ﻧﻈﺮ ﺩﺭ ﻭﺟﻮﺩ ﺍﻭ ﻣﯽﺑﻴﻨﺪ ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﺳﺘﻘﻼﻝ‬
‫ﺁﻥ ﻣﻌﻠﻮﻝ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺍﺳﺘﻘﻼﻝ ﻋﻠﺖ ﺍﻭﺳﺖ ﻛﻪ ﺩﺭ ﻣﻌﻠﻮﻝ ﻣﺸﺎﻫﺪﻩ ﻣﯽﻛﻨﺪ‪ .‬ﭘﺲ ﻭﺟﻮﺩ ﻣﻌﻠﻮﻝ ﺍﺯ‬
‫ﻭﺟﻮﺩ ﻋﻠﺖِ ﺧﻮﺩ ﺣﻜﺎﻳﺖ ﻧﻤﻮﺩﻩ ﺁﻥ ﺭﺍ ﺩﺭ ﻫﻤﺎﻥ ﺣﺪّﻱ ﻛﻪ ﺧﻮﺩ ﺍﺯ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻣﺠﺴﻢ ﻣﯽﺳﺎﺯﺩ‬
‫)ﺍﻟﻤﻴﺰﺍﻥ ﺫﻳﻞ ﺁﻳﻪ ‪ 84‬ﺳﻮﺭﻩ ﺍﺳﺮﺍﺀ(‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪30‬‬

‫‪ -2‬ﻣﻤﻜﻦ ﺑﺎﻟﺬﺍﺕ ﻭ ﻭﺍﺟﺐ ﺑﺎﻟﻐﻴﺮ‪ :‬ﺑﺮﻫﺎﻥ ﺩﻳﮕﺮﻱ ﻛﻪ ﺑﺮﺍﻱ ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽ‬

‫ﻣﻌﻠﻮﻝ ﻧﺴﺒﺖ ﺑﻪ ﻋﻠﺖ ﺣﻘﻴﻘﯽﺍﺵ ﻣﯽﺗﻮﺍﻥ ﺍﺭﺍﺋﻪ ﻛﺮﺩ‪ ،‬ﺗﻮﺟﻪ ﺑﻪ ﻣﻤﻜﻦﺍﻟﻮﺟﻮﺩ‬
‫ﺑﻮﺩﻥ ﻣﻌﻠﻮﻝ ﺍﺳﺖ‪ .‬ﭼﺮﺍ ﻛﻪ ﻣﻤﻜﻦﺍﻟﻮﺟﻮﺩ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻧﻪ ﺍﻗﺘﻀﺎﻱ ﻭﺟﻮﺩ‬
‫ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺍﻗﺘﻀﺎﻱ ﻋﺪﻡ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺑﺎ ﺗﺠﻠّﯽِ ﻭﺍﺟﺐﺍﻟﻮﺟﻮﺩ‪ ،‬ﻣﻤﻜﻦﺍﻟﻮﺟﻮﺩ‬
‫ﻣﻮﺟﻮﺩﻳﺖ ﺧﺎﺭﺟﯽ ﭘﻴﺪﺍ ﻛﺮﺩ ﻭ ﺑﻪ ﺍﺻﻄﻼﺡ ﻭﺍﺟﺐ ﺑﺎﻟﻐﻴﺮ ﺷﺪ‪ ،‬ﺍﺯ ﺫﺍﺕ‬
‫ﻣﻤﻜﻦﺍﻟﻮﺟﻮﺩﻱِ ﺧﻮﺩ ﺧﺎﺭﺝ ﻧﻤﯽﮔﺮﺩﺩ‪ ،‬ﭘﺲ ﺗﻤﺎﻣﺎً ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻋﻴﻦ‬
‫ﺍﻗﺘﻀﺎﻱ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﻛﻪ ﺁﻥ ﻣﻤﻜﻦﺍﻟﻮﺟﻮﺩ ﻛﻪ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻧﻪ‬
‫ﻋﻴﻦ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﻧﻪ ﻋﻴﻦ ﻋﺪﻡ‪ ،‬ﻣﻮﺟﻮﺩ ﺷﺪﻩ‪ ،‬ﭘﺲ ﺑﺎﻳﺪ ﻫﻤﻮﺍﺭﻩ ﺭﺑﻂ ﺑـﻪ‬
‫ﻭﺍﺟـﺐ ﺑـﺎﻟﺬﺍﺕ ﺩﺍﺷﺘـﻪ ﺑﺎﺷـﺪ ‪ -‬ﭼﺮﺍ ﻛﻪ ﺩﺭ ﻋﻴﻦ ﻭﺍﺟﺐ ﺑﺎﻟﻐﻴﺮ ﺷﺪﻥ ﻭ ﻣﻮﺟﻮﺩ‬
‫ﮔﺸﺘﻦ‪ ،‬ﺍﺯ ﺫﺍﺕ ﻣﻤﻜﻦﺍﻟﻮﺟﻮﺩﻱِ ﺧﻮﺩ ﺧﺎﺭﺝ ﻧﺸﺪﻩ ﺍﺳﺖ ‪ -‬ﻭ ﺍﮔﺮ ﻫﺮ ﻟﺤﻈﻪ ﺭﺑﻄﺶ ﺑﻪ‬
‫ﻭﺍﺟﺐ ﺑﺎﻟﺬﺍﺕ ﻗﻄﻊ ﺷﻮﺩ‪ ،‬ﺍﺯ ﻭﺟﻮﺩ ﺧﺎﺭﺟﯽ ﺧﻮﺩ ﻳﻌﻨﯽ ﻭﺍﺟﺐ ﺑﺎﻟﻐﻴﺮﺑﻮﺩﻥ‪،‬‬
‫ﺑﻴﺮﻭﻥ ﻣﯽﺭﻭﺩ‪ ،‬ﭘﺲ ﻫﻤﻴﻦﻛﻪ ﻣﻮﺟﻮﺩﺍﺕِ ﻣﻤﻜﻦﺍﻟﻮﺟﻮﺩ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻮﺟﻮﺩﺍﺕ‬
‫ﺧﺎﺭﺟﯽ‪ ،‬ﻣﻮﺟﻮﺩ ﻫﺴﺘﻨﺪ‪ ،‬ﻋﻴﻦ ﺭﺑﻂ ﺑﻪ ﻭﺍﺟﺐ ﺑﺎﻟﺬﺍﺕﺍﻧﺪ ﻭ ﺩﺍﺭﺍﻱ ﻫﻮﻳﺖ‬
‫ﺗﻌﻠﻘﯽ ﻣﯽﺑﺎﺷﻨﺪ‪.‬‬

‫ﻣﺜﺎﻟﻲ ﺑﺮﺍﻱ ﻫﻮﻳﺖ ﺗﻌﻠﻘﻲ ﻣﻌﻠﻮﻝ‬

‫ﺭﺍﺑﻄﻪ ﺑﻴﻦ ﻣﻤﻜﻦﺍﻟﻮﺟﻮﺩﻫﺎ ﺑﺎ ﻭﺍﺟﺐﺍﻟﻮﺟﻮﺩ‪ ،‬ﻣﺜﻞ ﺭﺍﺑﻄﺔ ﺻﻮﺭ ﺫﻫﻨﯽ ﻣﺎ‬
‫ﺍﺳﺖ ﺑﺎ ﻣﺎ‪ ،‬ﻛﻪ ﺍﮔﺮ ﻧﻔﺲِ ﻣﺎ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﺗﻮﺟﻬﺶ ﺭﺍ ﺑﻪ ﭼﻴﺰﻱ ﺍﻧﺪﺍﺧﺖ‪ ،‬ﺁﻥ‬
‫ﭼﻴﺰ ﻣﻮﺟﻮﺩ ﻣﯽﺷﻮﺩ ﻭ ﻫﻤﻴﻦﻛﻪ ﺗﻮﺟﻬﺶ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﻨﺼﺮﻑ ﻧﻤﻮﺩ‪ ،‬ﻧﺎﺑﻮﺩ ﻣﯽ‬
‫ﮔﺮﺩﺩ‪ .‬ﭼﻮﻥ ﺭﺍﺑﻄﺔ ﺁﻥ ﺻﻮﺭﺕ ﺫﻫﻨﯽ ﺑﺎ ﻧﻔﺲ‪ ،‬ﺭﺍﺑﻄﻪﺍﻱ ﺍﺳﺖ ﻭﺟﻮﺩﻱ‪ .‬ﻳﻌﻨﯽ‬
‫ﺍﻳﻦﻃﻮﺭ ﻧﻴﺴﺖ ﻛﻪ ﺍﮔﺮ ﺫﻫﻦ ﺍﺭﺍﺩﻩ ﻛﺮﺩ ﺗﺎ ﻳﻚ ﺳﺎﺧﺘﻤﺎﻥ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﭘﺪﻳﺪ‬
‫ﺁﻭﺭﺩ‪ ،‬ﻣﺠﺒﻮﺭ ﺑﺎﺷﺪ ﺍﺑﺘﺪﺍ ﺁﺟﺮ ﻭ ﺁﻫﻦ ﻭ ﺳﻴﻤﺎﻧﺶ ﺭﺍ ﺟﻤﻊﺁﻭﺭﻱ ﻛﻨﺪ ﻭ ﺳﭙﺲ‬
‫‪31‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫ﺍﺯ ﺁﻥﻫﺎ ﺻﻮﺭﺕ ﺳﺎﺧﺘﻤﺎﻥ ﺭﺍ ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﺎ ﻳﻚ ﺍﺭﺍﺩﻩ‪ ،‬ﺗﻤﺎﻡ ﺁﻥ ﺭﺍ‬
‫ﻣﻮﺟﻮﺩ ﻣﯽﻛﻨﺪ ﻭ ﻟﺬﺍ ﺑﻮﺩﻥِ ﺁﻥ ﺳﺎﺧﺘﻤﺎﻥ ﺑﻪ ﺑﻮﺩﻥ ﺁﻥ ﺍﺳﺖ ﺑﻪ ﻭﺳﻴﻠﺔ ﻧﻔﺲ‪ ،‬ﻭ‬
‫ﻫﻢ ﭼﻨﻴﻦ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻦ ﺁﻥ‪ ،‬ﺑﺎ ﻳﻚ ﺍﺭﺍﺩﺓ ﻧﻔﺲ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﻫﻮﻳﺖ ﺁﻥ‬
‫ﺳﺎﺧﺘﻤﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﻧﻔﺲ ﻣﺎ ﻳﻚ ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺍﮔﺮ‬
‫ﻧﻔﺲ ﻣﺎ ﺭﺍﺑﻄﻪﺍﺵ ﺭﺍ ﺑﺎ ﺁﻥ ﻗﻄﻊ ﻛﺮﺩ ﺁﻥ ﺳﺎﺧﺘﻤﺎﻥ ﻧﺎﺑﻮﺩ ﻣﯽﺷﻮﺩ ﻭ ﺩﻳﮕﺮ ﺍﻳﻦ‬
‫ﻃﻮﺭ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﻣﻮﻗﻊ ﻧﺎﺑﻮﺩﻱِ ﺳﺎﺧﺘﻤﺎﻥِ ﺫﻫﻨﯽ‪ ،‬ﻧﻔﺲ ﻣﺠﺒﻮﺭ ﺑﺎﺷﺪ ﺷﻴﺸﻪﻫﺎ‬
‫ﻭ ﺁﺟﺮﻫﺎ ﻭ ﺳﻴﻤﺎﻥﻫﺎﻳﺶ ﺭﺍ ﺩﺭ ﺟﺎﻳﯽ ﺑﺮﻳﺰﺩ‪.‬‬

‫ﻣﻌﻠﻮﻝ؛ »ﻧﻤﻮﺩ« ﺍﺳﺖ ﻭ ﻧﻪ »ﺑﻮﺩ«‬

‫ﺑﺎ ﺩﺭﻙ ﺍﻳﻦ ﻧﻜﺘﻪ ﻛﻪ ﻫﻮﻳﺖ ﻣﻌﻠﻮﻝ‪ ،‬ﻫﻮﻳﺘﯽ ﺍﺳﺖ ﺗﻌﻠﻘﯽ‪ ،‬ﻣﺘﻮﺟﻪ ﻣﯽ‬
‫ﺷﻮﻳﻢ ﻣﻌﻠﻮﻝ ﻋﻴﻦ ﻧﻴﺎﺯ ﺑﻪ ﻋﻠﺖ ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﻫﺮ ﻣﻌﻠﻮﻟﯽ ﻧﺴﺒﺖ ﺑﻪ ﻋﻠﺖ ﺣﻘﻴﻘﯽ‬
‫ﻭ ﻣﻮﺟِﺪﻩ ﺧﻮﻳﺶ ﻳﻚ ﻭﺟﻮﺩ ﺳﺮﺍﺑﯽ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻧﻔﺲ ﻭ ﺫﺍﺕ ﺧﻮﺩ ﻓﺎﻗﺪ‬
‫ﻭﺍﻗﻌﻴﺖ ﻭ ﻫﺴﺘﯽ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻣﻌﻠﻮﻝ ﻧﺴﺒﺖ ﺑﻪ ﻋﻠﺖ ﺧﻮﺩ‪ ،‬ﻋﺪﻡ‬
‫ﺍﺳﺖ‪» ،‬ﺑﻮﺩ« ﻧﻴﺴﺖ‪» ،‬ﻧﻤﻮﺩ« ﺍﺳﺖ‪.‬‬
‫ﻗﺮﺁﻥ ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﻳﺎ ﺍَﻳُّﻬَﺎﺍﻟﻨّﺎﺱُ ﺍَﻧْﺘُﻢُ ﺍﻟْﻔُﻘَﺮﺍﺀ ﺍِﻟَﻲﺍﻟﻠﻪِ ﻭَﺍﻟﻠﻪُ ﻫُﻮَ ﺍﻟْﻐَﻨِﻲُّ‬
‫ﺍﻟْﺤَﻤﻴﺪ«‪ 8‬ﻳﻌﻨﯽ ﺍﻱ ﻣﺮﺩﻡ ﺷﻤﺎ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻓﻘﻴﺮﺍﻧﯽ ﻫﺴﺘﻴﺪ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺧﺪﺍ‪ ،‬ﻭ‬
‫ﺧﺪﺍ ﻏﻨﯽ ﻭ ﺣﻤﻴﺪ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩﺵ ﻭ ﻛﻤﺎﻟﺶ ﺑﻪ ﺧﻮﺩﺵ ﺍﺳﺖ‬
‫ﻭ ﺑﻘﻴﻪ ﻣﺨﻠﻮﻗﺎﺕ ﻫﻤﻪ ﻭ ﻫﻤﻪ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻓﻘﻴﺮ ﺍﻟﯽﺍﻟﻠﻪ ﻫﺴﺘﻨﺪ ﻳﻌﻨﯽ ﺩﺭ ﺫﺍﺕ‬
‫ﺧﻮﺩ ﻋﺪﻣﯽﺍﻧﺪ‪ ،‬ﻭﻟﯽ ﻋﺪﻣﯽ ﻛﻪ ﺑﻪ ﺧﺎﻟﻖ ﺧﻮﺩ ﻭﺻﻞ ﺍﺳﺖ‪ ،‬ﻭ ﺑﻪ ﻭﺟﻮﺩ ﺧﺪﺍ‬
‫ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪.‬‬

‫‪ - 8‬ﺳﻮﺭﻩ ﻓﺎﻃﺮ‪ ،‬ﺁﻳﻪ ‪.15‬‬

‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪32‬‬

‫ﺷﻬﻴﺪ ﻣﻄﻬﺮﻱ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﻣﯽﻓﺮﻣﺎﻳﺪ‪:‬‬

‫»ﺍﻳﻦ ﻧﻜﺘﻪ ‪-‬ﻳﻌﻨﯽ ﻛﺸﻒ ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽِ ﻣﻌﻠﻮﻝ ﻧﺴﺒﺖ ﺑﻪ ﻋﻠﺖِ ﺧﻮﺩ‪ -‬ﻳﻜﯽ ﺍﺯ‬
‫ﺷﺎﻫﻜﺎﺭﻫﺎﻱ ﻓﻠﺴﻔﯽ ﺻﺪﺭﺍﻟﻤﺘﺄﻟﻬﻴﻦ ﻭ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻭ ﻟﻄﻴﻒﺗﺮﻳﻦ ﺍﻧﺪﻳﺸﻪ‬
‫ﻫﺎﻱ ﺑﺸﺮﻱ ﺍﺳﺖ‪ .‬ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺗﻠﻘّﯽ ﻋﻤﻴﻘﯽ ﺍﺯ ﻣﻔﻬﻮﻡ »ﻋﻠﻴﺖ«‪،‬‬
‫ﻏﻴﺮ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﺍﺫﻫﺎﻥ ﺳﺎﺩﻩ ﻧﻘﺶ ﻣﯽﺑﻨﺪﺩ ﺑﻪ ﻣﺎ ﻣﯽﺩﻫﺪ‪ .‬ﺑﺮﺍﻳﻦ ﺍﺳﺎﺱ‬
‫ﺭﺍﺑﻄﺔ ﻋﻠﻴﺖ ﻳﻚ ﺭﺍﺑﻄﺔ ﺯﺍﻳﺸﯽ ﻭ ﺗﻮﻟﻴﺪﻱ ﻣﺎﻧﻨﺪ ﺁﻧﭽﻪ ﺩﺭ ﭘﺪﻳﺪﻩﻫﺎﻱ‬
‫ﻣﺎﺩﻱ ﻣﺸﺎﻫﺪﻩ ﻣﯽﻛﻨﻴﻢ ﻧﻴﺴﺖ‪ .‬ﻳﻌﻨﯽ ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﻛﻪ ﻋﻠﺖ‪ ،‬ﻣﺎﻧﻨﺪ ﻣﺎﺩﺭﻱ‬
‫ﻣﻌﻠﻮﻝ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﻓﺮﺳﺘﺪ‪ ،‬ﺑﻠﻜﻪ ﻣﻌﻠﻮﻝ‪ ،‬ﺗﺠﻠﯽ ﻋﻠﺖ ﻭ ﭘﺮﺗﻮﻱ ﺍﺯ‬
‫ﻭﺟﻮﺩ ﺍﻭ ﻭ ﻇِﻞّ ﻭ ﺳﺎﻳﺔ ﺍﻭﺳﺖ‪9«.‬‬

‫ﺍﺯ ﺑﺎﺏ ﺗﻘﺮﻳﺐ ﺑﻪ ﺫﻫﻦ ﻣﯽﺗﻮﺍﻥ ﭼﻨﻴﻦ ﻣﺜﺎﻝ ﺁﻭﺭﺩ ﻛﻪ ﺍﮔﺮ ﺍﻃﺎﻗﯽ ﺑﻪ ﻭﺳﻴﻠﺔ‬
‫ﻧﻮﺭ‪ ،‬ﺭﻭﺷﻦ ﺷﻮﺩ ﻭ ﺍﺯ ﺁﻥ ﺍﻃﺎﻕ ﭘﻨﺠﺮﻩﺍﻱ ﺑﻪ ﺍﻃﺎﻕ ﺩﻳﮕﺮ ﺑﺎﺯ ﺑﺎﺷﺪ‪ ،‬ﺍﻃﺎﻕ‬
‫ﺑﻌﺪﻱ ﺍﺯ ﻧﻈﺮ ﺭﻭﺷﻨﺎﻳﯽ ﺿﻌﻴﻒﺗﺮ ﻭ ﺍﻃﺎﻕﻫﺎﻱ ﺑﻌﺪﻱ ﺑﺎﺯ ﻫﻢ ﺿﻌﻴﻒﺗﺮ‬
‫ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﻳﻌﻨﯽ‪:‬‬
‫ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﻧﺘﻘﺎﻝ ﻫﺴﺘﯽ ﺍﺯ ﭼﻴﺰﻱ ﺑﻪ ﻧﺎﻡ ﻋﻠﺖ ﺑﻪ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﺑﻪ ﻧﺎﻡ‬
‫ﻣﻌﻠﻮﻝ‪ ،‬ﻫﺴﺘﯽْ ﺳﻴﺮ ﻧﺰﻭﻟﯽ ﻣﯽﭘﻴﻤﺎﻳﺪ‪ .‬ﺑﻪﻃﻮﺭﻱ ﻛﻪ ﻣﻌﻠﻮﻝ ﺩﺭ ﻭﺍﻗﻊ »ﻭﺟﻮﺩ‬
‫ﺗﻨﺰﻝﻳﺎﻓﺘﺔ« ﻋﻠﺖ ﺍﺳﺖ‪.‬‬

‫ﺭﺍﺑﻄﻪ ﺍﺷﻴﺎﺀ ﻣﺎﺩﻱ ﺑﺎ ﻫﻤﺪﻳﮕﺮ‪ ،‬ﺍِﻋﺪﺍﺩﻱ ﻳﺎ ﺣﻘﻴﻘﻲ؟‬

‫ﺑﺎ ﺩﻗﺖ ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﻛﻪ ﻫﻮﻳﺖ ﻣﻌﻠﻮﻝ ﻧﺴﺒﺖ ﺑﻪ ﻋﻠﺖ‪ ،‬ﻫﻮﻳﺘﯽ ﺍﺳﺖ ﺗﻌﻠﻘﯽ‬
‫ﻭ ﺍﻳﻦﻛﻪ ﻫﺴﺘﯽِ ﻣﻌﻠﻮﻝ ﺩﺭ ﻭﺍﻗﻊ ﻫﺴﺘﯽِ ﺗﻨﺰﻝ ﻳﺎﻓﺘﺔ ﻋﻠﺖ ﺍﺳﺖ‪ .‬ﺁﺭﻱ ﺑﺎ ﺩﻗﺖ ﺑﻪ‬
‫ﺍﻳﻦ ﻧﻜﺘﻪ ﻣﯽﺗﻮﺍﻥ ﭘﯽﺑﺮﺩ ﻛﻪ ﺩﺭ ﺑﻴﻦ ﺍﺷﻴﺎﺀ ﻣﺎﺩﻱ ﺭﺍﺑﻄﺔ ﻋﻠﺖ ﻭ ﻣﻌﻠﻮﻝ ﺑﻪ‬

‫‪» - 9‬ﺟﻬﺎﻥﺑﻴﻨﯽ ﺍﺳﻼﻣﯽ«‪ ،‬ﺗﺮﺑﻴﺖ ﻣﻌﻠﻢ‪ ،‬ﺭﺷﺘﻪﻫﺎﻱ ﺩﻳﻨﯽ ﻭ ﻋﺮﺑﯽ‪ ،‬ﻗﺴﻤﺖ ﺗﻮﺣﻴﺪ‪ ،‬ﺹ ‪.85‬‬
‫‪33‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫ﻣﻌﻨﯽ ﺣﻘﻴﻘﯽ ﺁﻥ ﺟﺮﻳﺎﻥ ﻧﺪﺍﺭﺩ‪ .‬ﻳﻌﻨﯽ ﻧﻤﯽﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﭘﺸﻢ ﮔﻮﺳﻔﻨﺪ؛ ﺗﻨﺰﻝ‬
‫ﻳﺎﻓﺘﺔ ﮔﻮﺳﻔﻨﺪ ﺍﺳﺖ‪ ،‬ﻭ ﻳﺎ ﻳﻚ ﺳﺎﺧﺘﻤﺎﻥ‪ ،‬ﻭﺟﻮﺩِ ﺗﻨﺰﻝ ﻳﺎﻓﺘﺔ ﺁﺟﺮ ﻭ ﺳﻴﻤﺎﻥ‬
‫ﺍﺳﺖ‪ .‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﻣﺘﻮﺟﻪ ﺑﻮﺩ ﻛﻠﻴﻪ ﺭﻭﺍﺑﻂ ﻣﻮﺟﻮﺩ ﺑﻴﻦ ﻋﻠﻞ ﻭ ﻣﻌﻠﻮﻻﺕِ ﻣﺎﺩﻱ‪،‬‬
‫ﻫﻤﻪ ﺍﺯ ﻧﻮﻉ ﻋﻠﺖ ﺍِﻋﺪﺍﺩﻱ ﻳﺎ ﻣُﻌِﺪّﻩ ﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺗﻤﺎﻣﺎً ﻳﻚ ﻣﺮﺗﺒﻪ‬
‫ﺍﺯ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﯽﺩﻫﺪ ﻭ ﺁﻥﻫﻢ ﭘﺎﻳﻴﻦﺗﺮﻳﻦ ﺩﺭﺟﻪ ﺍﺯ ﻣﺮﺍﺗﺐ‬
‫ﻭﺟﻮﺩ‪ ،‬ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺑﻴﻦ ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﺎﺩﻱ ﺣﺎﻛﻢ ﺍﺳﺖ‪ ،‬ﺣﺮﻛﺖ ﻭ ﺗﻐﻴﻴﺮ ﺷﻜﻞ‬
‫ﺍﺳﺖ ﻭ ﻧﻪ ﺍﻳﺠﺎﺩ ﻛﺮﺩﻥ ﻭ ﺍﻳﺠﺎﺩﺷﺪﻥ‪.‬‬
‫ﭘﺲ ﺑﺎﻳﺪ ﻣﺘﻮﺟﻪ ﺑﻮﺩ ﻛﻪ ﻣﺎﺩﻩ ﻧﻤﯽﺗﻮﺍﻧﺪ ﺟﻨﺒﺔ ﺻﺪﻭﺭﻱ ﻳﺎ ﺍﻳﺠﺎﺩﻱ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﺗﻨﻬﺎ ﺟﻨﺒﺔ ﻗﺎﺑﻠﯽ ﺩﺍﺭﺩ‪ .‬ﻳﻌﻨﯽ ﻣﯽﺗﻮﺍﻧﺪ ﻭﺟﻮﺩ ﺭﺍ ﺍﺯ ﻣﺮﺗﺒﺔ ﻣﺎﻓﻮﻕ‬
‫ﺧﻮﺩ ﺩﺭﻳﺎﻓﺖ ﻛﻨﺪ‪ ،‬ﻭﻟﯽ ﻧﻤﯽﺗﻮﺍﻧﺪ ﻣﻨﺸﺄ ﺍﻓﺎﺿﺔ ﻭﺟﻮﺩ ﺑﻪ ﻣﺮﺗﺒﺔ ﻣﺎﺩﻭﻥ ﺧﻮﺩ‬
‫ﺷﻮﺩ‪ .‬ﭼﺮﺍ ﻛﻪ ﻋﺎﻟَﻢ ﻣﺎﺩﻩ‪ ،‬ﭘﺎﻳﻴﻦﺗﺮﻳﻦ ﻣﺮﺗﺒﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﻣﺮﺗﺒﻪﺍﻱ‬
‫ﭘﺎﻳﻴﻦﺗﺮ ﺍﺯ ﺧﻮﺩ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﻓﻴﺾ ﻭﺟﻮﺩﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻥ ﻣﺮﺗﺒﻪ ﺍﻓﺎﺿﻪ‬
‫ﻛﻨﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﻧﻤﯽﺷﻮﺩ ﺍﺯ ﻳﻚ ﺻﻨﺪﻟﯽ‪ ،‬ﺻﻨﺪﻟﯽ ﺩﻳﮕﺮﻱ ﺑﺎ ﺩﺭﺟﺔ‬
‫ﻭﺟﻮﺩﻱ ﻛﻤﺘﺮ‪ ،‬ﺗﺠﻠﯽ ﻧﻤﺎﻳﺪ‪.‬‬

‫ﭘﺪﻳﺪﻩﻫﺎﻳﻲ ﻛﻪ ﻫﻢ ﻋﻠﺖﺍﻧﺪ ﻭ ﻫﻢ ﻣﻌﻠﻮﻝ‬

‫ﺍﻳﻦ ﻧﻜﺘﻪ ﻧﻴﺰ ﻧﺒﺎﻳﺪ ﻓﺮﺍﻣﻮﺵ ﺷﻮﺩ ﻛﻪ ﺩﺭ ﻋﺎﻟﻢ ﻣﺠﺮﺩﺍﺕ ﻭ ﺩﺭ ﻧﻈﺎﻡ ﻃﻮﻟﯽ‬
‫ﻋﺎﻟَﻢ‪ ،‬ﻫﺮ ﻣﻮﺟﻮﺩﻱ ﻛﻪ ﺩﺭ ﻣﺮﺗﺒﺔ ﻭﺟﻮﺩﻱ ﺑﺮﺗﺮﻱ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﻋﻠﺖ ﺷﺪﺕ‬
‫ﻣﺮﺗﺒﺔ ﻭﺟﻮﺩﻱ‪ ،‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻛﻪ ﻣﻌﻠﻮﻝِ ﻣﺮﺗﺒﺔ ﻣﺎﻓﻮﻕ ﺧﻮﻳﺶ ﺍﺳﺖ‪ ،‬ﻋﻠﺖِ‬
‫ﻣﺮﺗﺒﺔ ﭘﺎﻳﻴﻦﺗﺮ ﺍﺯ ﺧﻮﺩ ﻧﻴﺰ ﻣﯽﺑﺎﺷﺪ‪ .‬ﻳﻌﻨﯽ ﺍﺑﺘﺪﺍ ﺍﺯ ﻋﻴﻦﺍﻟﻮﺟﻮﺩ ﻛﻪ ﻣﺮﺗﺒﻪﺍﻱ‬
‫ﺑﺎﻻﺗﺮ ﺍﺯ ﺁﻥ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﻧﻴﺴﺖ‪ ،‬ﺍَﺷَﺪُّﺍﻟﻮﺟﻮﺩ ﺻﺎﺩﺭ ﻣﯽﺷﻮﺩ‪ ،‬ﻭ ﺍﺯ‬
‫»ﺍَﺷَﺪُّﺍﻟﻮﺟﻮﺩ«‪» ،‬ﺷَﺪﻳﺪُﺍﻟﻮﺟﻮﺩ« ﺻﺎﺩﺭ ﻣﯽﺷﻮﺩ ﻭ ﺍﺯ »ﺷﺪﻳﺪﺍﻟﻮﺟﻮﺩ«‪» ،‬ﺧﻔﻴﻒ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪34‬‬

‫ﺍﻟﻮﺟﻮﺩ« ﻳﺎ ﻋﺎﻟَﻢ ﻣﺎﺩﻩ ﺻﺎﺩﺭ ﻣﯽﺷﻮﺩ‪ .‬ﺣﺎﻝ ﺑﻪﻃﻮﺭﻱ ﻛﻪ ﻣﻼﺣﻈﻪ ﻣﯽﻛﻨﻴﺪ‬

‫ﻋﻴﻦﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺟﻮﺩﻱ ﺍﺳﺖ ﻛﻪ ﺑﺎﻻﺗﺮ ﺍﺯ ﺁﻥ ﻭﺟﻮﺩﻱ ﻧﻴﺴﺖ ﻭ ﻫﻴﭻ ﺟﻨﺒﺔ‬
‫ﻣﻌﻠﻮﻟﻴﺖ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﻭ ﺧﻔﻴﻒﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺟﻮﺩﻱ ﺍﺳﺖ ﻛﻪ ﭘﺎﻳﻴﻦﺗﺮ ﺍﺯ ﺁﻥ‬
‫ﻭﺟﻮﺩﻱ ﻧﻴﺴﺖ ﻭ ﻫﻴﭻ ﺟﻨﺒﺔ ﻋﻠﻴﺖ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﻭﻟﯽ »ﺍَﺷَﺪﺍﻟﻮﺟﻮﺩ« ﻭ‬
‫»ﺷﺪﻳﺪﺍﻟﻮﺟﻮﺩ«‪ ،‬ﻫﺮﻛﺪﺍﻡ ﺍﺯ ﺟﻨﺒﻪﺍﻱ‪ ،‬ﻋﻠﺖِ ﻣﺮﺗﺒﺔ ﻣﺎﺩﻭﻥ ﺧﻮﺩ ﻭﺍﺯ ﺟﻨﺒﺔ ﺩﻳﮕﺮ‬
‫ﻣﻌﻠﻮﻝِ ﻣﺮﺗﺒﺔ ﻣﺎﻓﻮﻕِ ﺧﻮﺩ ﻫﺴﺘﻨﺪ‪ ،‬ﻭ ﺑﺎ ﺗﺠﻠﯽ ﺧﻮﺩ‪ ،‬ﻭﺟﻮﺩِ ﻣﺮﺗﺒﺔ ﻣﺎﺩﻭﻥ ﺭﺍ ﺑﻪ‬
‫ﺁﻥ ﻣﯽﺩﻫﻨﺪ‪ ،‬ﻫﺮﭼﻨﺪ ﻭﺟﻮﺩ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻣﺮﺗﺒﺔ ﻣﺎﻓﻮﻕِ ﺧﻮﺩ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﻃﺒﻖ ﺑﺤﺜﯽ ﻛﻪ ﮔﺬﺷﺖ؛ ﺁﻳﺎ ﻣﯽﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﺣﺎﻝ ﻛﻪ ﻋﻴﻦﺍﻟﻮﺟﻮﺩ‬
‫ﻫﻤﺎﻥ ﻋﻴﻦ ﻛﻤﺎﻝ ﻭ ﻫﻤﺎﻥ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻭﺟﻮﺩﻫﺎﻱ ﻣﺎﺩﻭﻥ ﻫﻢ ﻣﻘﺪﺍﺭﻱ ﺍﺯ‬
‫ﺧﺪﺍ ﻫﺴﺘﻨﺪ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﺧﻴﺮ؛ ﭼﻮﻥ ﺍﮔﺮ ﺩﻗﺖ ﺑﻔﺮﻣﺎﻳﻴﺪ ﺧﺪﺍﻭﻧﺪ »ﺟَﻞَّ ﺟﻼﻟﻪ« ﻋﻴﻦ ﻛﻤﺎﻝ‬
‫ﺍﺳﺖ‪ ،‬ﭘﺲ ﻫﺮ ﭼﻴﺰﻱ ﻛﻪ ﻋﻴﻦ ﻛﻤﺎﻝ ﻧﻴﺴﺖ ﻭ ﺩﺍﺭﺍﻱ ﻧﻘﺺ ﺍﺳﺖ‪ ،‬ﺍﺻﻼً ﺧﺪﺍ‬
‫ﻧﻴﺴﺖ‪ ،‬ﻣﻀﺎﻓﺎً ﺍﻳﻦﻛﻪ ﻭﺟﻮﺩﻫﺎﻱ ﻣﺎﺩﻭﻥ ﻫﻤﻪ ﻭ ﻫﻤﻪ ﻣﻌﻠﻮﻝﺍﻧﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﻫﻴﭻ‬
‫ﺟﻨﺒﺔ ﻣﻌﻠﻮﻟﻴﺘﯽ ﻧﺪﺍﺭﺩ‪ .‬ﺁﺭﻱ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ ﻣﺎﺩﻭﻥ‪ ،‬ﺩﺭ ﻋﻴﻨﯽ ﻛﻪ ﻫﻴﭻ ﺟﻨﺒﺔ‬
‫ﺍﺳﺘﻘﻼﻟﯽ ﻧﺪﺍﺭﻧﺪ ﻫﻤﻪ ﻭ ﻫﻤﻪ ﺁﻳﺎﺕ ﻭ ﻧﺸﺎﻧﻪﻫﺎﻱ ﺧﺪﺍﻭﻧﺪﺍﻧﺪ ﻭ ﻟﺬﺍ ﺍﺳﺖ ﻛﻪ‬
‫ﻗﺮﺁﻥ ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﻓَﺄَﻳْﻨَﻤﺎ ﺗُﻮَﻟُّﻮﺍ ﻓَﺜَﻢَّ ﻭَﺟْﻪُ ﺍﻟﻠَّﻪِ« ﻳﻌﻨﯽ ﺑﺮ ﻫﺮ ﭼﻪ ﺑﻨﮕﺮﻱ ﺁﻥﺟﺎ‬
‫ﻭﺟﻪﺍﻟﻠﻪ ﺍﺳﺖ ﻛﻪ ﻫﻤﺎﻥ ﺟﻠﻮﻩﺍﻱ ﺍﺯ ﻭﺟﻮﺩ ﻣﻄﻠﻖ ﺑﺎﺷﺪ‪.‬‬
‫‪35‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫‪ -5‬ﻓﺮﻕ ﻧﺰﻭﻝ ﺑﺎ ﺳﻘﻮﻁ‬

‫ﺭﺍﺑﻄﻪ ﻣﻌﻠﻮﻝ ﺑﺎ ﻋﻠﺖِ ﺣﻘﻴﻘﯽ‪ ،‬ﻧﺰﻭﻝ ﺍﺳﺖ ﻭ ﻧﻪ ﺳﻘﻮﻁ‪ .‬ﻳﻌﻨﯽ ﻫﻤﺎﻥ ﻭﺟﻮﺩ‬
‫ﺷﺪﻳﺪ ﺍﺳﺖ ﻛﻪ ﺟﻠﻮﻩ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻧﻪ ﺍﻳﻦﻛﻪ ﭼﻴﺰﻱ ﺑﺎﻻ ﺑﺎﺷﺪ ﺑﻪ ﻧﺎﻡ‬
‫ﻋﻠﺖ‪ ،‬ﻭ ﻣﻌﻠﻮﻝ ﻫﻢ ﺟﺪﺍﻱ ﺍﺯ ﻋﻠﺖ ﺩﺭ ﭘﺎﻳﻴﻦ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﻳﻌﻨﯽ‪ :‬ﺭﺍﺑﻄﺔ ﻋﻠﺖ ﻭ ﻣﻌﻠﻮﻝ »ﺗﻮﻟﻴﺪﻱ« ﻧﻴﺴﺖ‪» ،‬ﺍﻳﺠﺎﺩﻱ« ﺍﺳﺖ‪ .‬ﺑﻪ‬
‫ﻃﻮﺭﻱ ﻛﻪ ﻗﺮﺁﻥ ﺩﺭ ﻣﻮﺭﺩ ﺧﺪﺍﻭﻧﺪ ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﻟَﻢْ ﻳَﻠِﺪْ ﻭَ ﻟَﻢْ ﻳُﻮﻟَﺪْ« ﻳﻌﻨﯽ ﻧﻪ‬
‫ﺧﺪﺍﻭﻧﺪ ﻣﺨﻠﻮﻗﺎﺕ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺻﺎﺩﺭ ﻛﺮﺩﻩ ﻭ ﻧﻪ ﺧﻮﺩﺵ ﺍﺯ ﭼﻴﺰﻱ ﺻﺎﺩﺭ ﻭ‬
‫ﺗﻮﻟﻴﺪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﻫﻴﭻﮔﻮﻧﻪ ﺩﻭﮔﺎﻧﮕﯽ ﺩﺭ ﺑﻴﻦ ﺧﺎﻟﻖ ﻭ ﻣﺨﻠﻮﻕ ﻧﻴﺴﺖ‪.‬‬
‫ﭘﺲ ﻣﻌﻠﻮﻝ ﻫﻤﺎﻥ ﻭﺟﻮﺩ ﺷﺪﻳﺪ ﺍﺳﺖ ﻛﻪ ﺟﻠﻮﻩ ﻛﺮﺩﻩ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﻣﺮﺗﺒﺔ‬
‫ﺑﺎﻻﺗﺮﺵ ﻛﻪ ﻋﻠﺖ ﻣﺤﺴﻮﺏ ﻣﯽﺷﻮﺩ‪ ،‬ﺁﻥ ﻣﺮﺗﺒﺔ ﭘﺎﻳﻴﻦﺗﺮ‪ ،‬ﻣﻌﻠﻮﻝ ﻣﺤﺴﻮﺏ ﻣﯽ‬
‫ﺷﻮﺩ‪ ،‬ﻭ ﻟﺬﺍ ﺍﻳﻦﻃﻮﺭ ﻧﻴﺴﺖ ﻛﻪ ﭼﻴﺰﻱ ﺑﺎﻻ ﺑﺎﺷﺪ ﺑﻪ ﻧﺎﻡ ﻋﻠﺖ‪ ،‬ﻭ ﻣﻌﻠﻮﻝ ﻫﻢ‬
‫ﺟﺪﺍﻱ ﺍﺯ ﻋﻠﺖ ﺩﺭ ﭘﺎﻳﻴﻦ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻭ ﻓﺮﻕ ﻧﺰﻭﻝ ﻭ ﺳﻘﻮﻁ ﻫﻤﻴﻦ ﺍﺳﺖ‬
‫ﻛﻪ ﺩﺭ ﻧﺰﻭﻝ‪ ،‬ﻣﺮﺗﺒﺔ ﺑﺎﻻﻳﯽ ﺩﺭ ﺟﺎﻱ ﺧﻮﺩ ﻣﺤﻔﻮﻅ ﺍﺳﺖ‪ ،‬ﻣﻨﺘﻬﺎ ﺟﻠﻮﻩﺍﻱ ﻫﻢ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﻣﺮﺗﺒﺔ ﻧﺎﺯﻟﺔ ﺁﻥ ﻣﺤﺴﻮﺏ ﻣﯽﺷﻮﺩ‪ .‬ﻭﻟﯽ ﺩﺭ ﺳﻘﻮﻁ‪ ،‬ﺩﻳﮕﺮ ﻣﺮﺗﺒﺔ‬
‫ﺑﺎﻻﻳﯽ ﻣﺤﻔﻮﻅ ﻧﻴﺴﺖ‪ ،‬ﻣﺜﻞ ﺍﻳﻦﻛﻪ ﺳﻨﮕﯽ ﺍﺯ ﺑﺎﻻ ﺑﻪ ﭘﺎﻳﻴﻦ ﺳﻘﻮﻁ ﻣﯽﻛﻨﺪ ﻛﻪ‬
‫ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ ﺩﻳﮕﺮ ﺁﻥ ﺳﻨﮓ ﺩﺭ ﺑﺎﻻ ﻗﺮﺍﺭ ﻧﺪﺍﺭﺩ‪ .‬ﺑﻪ ﺍﺻﻄﻼﺡِ ﻓﻼﺳﻔﻪ ﻣﻌﻠﻮﻝ‬
‫ﺑﻪ ﺻﻮﺭﺕ »ﺗﺠﻠّﻲ« ﺍﺯ ﻋﻠﺖ ﺧﻮﺩ ﺻﺎﺩﺭ ﻣﯽﺷﻮﺩ ﻭ ﻧﻪ ﻣﺜﻞ ﺻﺎﺩﺭﺷﺪﻥ‬
‫ﻗﻄﺮﺍﺕ ﺑﺎﺭﺍﻥ ﺍﺯ ﺍﺑﺮ‪ ،‬ﻛﻪ ﺑﻪ ﺁﻥ »ﺗﺠﺎﻓﻲ« ﮔﻮﻳﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﻣﺪﺗﯽ ﺧﺰﻳﻨﺔ‬
‫ﻗﻄﺮﺍﺕ ﺑﺎﺭﺍﻥ ﺗﻤﺎﻡ ﻣﯽﺷﻮﺩ ﻭ ﺍﺑﺮﻱ ﺑﺎﻗﯽ ﻧﻤﯽﻣﺎﻧﺪ‪ .‬ﻭﻟﯽ ﺩﺭ ﺗﺠﻠّﯽ ﻧﻪ ﺗﻨﻬﺎ ﻫﻴﭻ‬
‫ﻭﻗﺖ ﺭﺍﺑﻄﺔ ﻋﻠﺖ ﺑﺎ ﻣﻌﻠﻮﻝ ﻗﻄﻊ ﻧﻤﯽﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﻋﻠﺖ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺣﺎﻝ ﻓﻴﻀﺎﻥ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪36‬‬

‫ﻭ ﺍﻳﺠﺎﺩ ﺍﺳﺖ ﻭ ﻫﺮﮔﺰ ﺑﺎ ﺍﻳﺠﺎﺩ ﻛﺮﺩﻥﻫﺎﻳﺶ ﺗﻤﺎﻡ ﻧﻤﯽﺷﻮﺩ ﻭ ﺑﺎ ﺩﺍﺩﻥ ﻓﻴﺾ‪،‬‬

‫ﺧﻮﺩﺵ ﻧﺎﻗﺺ ﻧﻤﯽﮔﺮﺩﺩ‪.‬‬
‫ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺑﻨﺪ ‪ 5‬ﻣﺘﻮﺟﻪ ﻣﯽﺷﻮﻳﻢ ﻫﻴﭻﻭﻗﺖ ﻣﻌﻠﻮﻝ ﺍﺯ ﻋﻠﺖ ﺧﻮﺩ ﺟﺪﺍ‬
‫ﻧﻤﯽﺷﻮﺩ ﻭ ﺣﺎﻟﺖ ﺩﻭﮔﺎﻧﮕﯽ ﺩﺭ ﺑﻴﻦ ﺁﻥﻫﺎ ﻧﻴﺴﺖ‪ ،‬ﻳﻌﻨﯽ ﻣﺜﻞ ﺟﺪﺍﻳﯽ ﻓﺮﺯﻧﺪ ﺍﺯ‬
‫ﻣﺎﺩﺭ ﻧﻴﺴﺖ ﻭ ﻣﻌﻠﻮﻡ ﻣﯽﺷﻮﺩ ﻛﻪ ﻣﻌﻠﻮﻝ ﺍﺯ ﻋﻠﺖ ﺗﻮﻟّﺪ ﻧﻤﯽﻳﺎﺑﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺩﺭ‬
‫ﺗﻮﻟﻴﺪ ﻭ ﺗﻮﻟﺪ ﻳﻚ ﻧﺤﻮﻩ ﺟﺪﺍﻳﯽ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﻫﻢ ﻗﺮﺁﻥ‬
‫ﭼﻨﻴﻦ ﺭﺍﺑﻄﻪﺍﻱ ﺭﺍ ﺑﻴﻦ ﺧﺪﺍ ﻭ ﻣﺨﻠﻮﻗﺶ ﻧﻔﯽ ﻣﯽﻧﻤﺎﻳﺪ ﻭ ﻣﯽﮔﻮﻳﺪ‪» :‬ﻟَﻢْ ﻳَﻠِﺪْ ﻭَ‬
‫ﻟَﻢْ ﻳُﻮﻟَﺪْ« ﻳﻌﻨﯽ ﻧﻪ ﺍﺯ ﺧﺪﺍ ﭼﻴﺰﻱ ﺗﻮﻟﺪ ﻳﺎﻓﺘﻪ ﻭ ﻧﻪ ﺧﻮﺩ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﭼﻴﺰﻱ ﻣﺘﻮﻟﺪ‬
‫ﺷﺪﻩ ﺗﺎ ﺩﻭﮔﺎﻧﮕﯽ ﺑﻴﻦ ﺧﺪﺍ ﻭ ﻣﺨﻠﻮﻗﺶ ﻣﻄﺮﺡ ﺑﺎﺷﺪ‪.‬‬
‫ﭘﺲ ﻧﺘﻴﺠﻪ ﻣﯽﮔﻴﺮﻳﻢ ﺭﺍﺑﻄﺔ ﺑﻴﻦ ﻋﻠﺖ ﺣﻘﻴﻘﯽ ﺑﺎ ﻣﻌﻠﻮﻝ ﺧﻮﺩ‪ ،‬ﺍﻳﺠﺎﺩﻱ ﻭ‬
‫ﺗﺠﻠﯽ ﻭ ﻧﺰﻭﻟﯽ ﺍﺳﺖ ﻭ ﻧﻪ ﺍِﻋﺪﺍﺩﻱ ﻭ ﺗﻮﻟﻴﺪﻱ ﻭ ﺳﻘﻮﻃﯽ‪ .‬ﻭ ﻣﻌﻨﯽ ﻧﺰﻭﻝ‬
‫ﻣﻼﺋﻜﻪ ﻭ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﻧﻴﺰ ﺑﺎ ﺍﻳﻦ ﺗﻮﺿﻴﺢ ﺭﻭﺷﻦ ﻣﯽﺷﻮﺩ ﻛﻪ ﻗﺮﺁﻥ ﻭ ﻣﻼﺋﻜﻪ‬
‫ﻣﺮﺍﺗﺐ ﻭ ﺣﻘﺎﻳﻖ ﻋﺎﻟﻴﻪﺍﻱ ﺩﺍﺭﻧﺪ ﻛﻪ ﺩﺭ ﻋﻴﻦ ﻫﻤﻴﺸﮕﯽ ﺑﻮﺩﻥ ﺁﻥ ﻣﺮﺍﺗﺐ ﻋﺎﻟﻴﻪ‪،‬‬
‫ﺗﺠﻠﯽ ﺁﻥ ﻣﺮﺍﺗﺐ ﻋﺎﻟﻴﻪ ﺭﺍ ﻧﺰﻭﻝ ﺁﻥ ﻣﺮﺍﺗﺐ ﻣﯽﮔﻮﻳﻨﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻗﺮﺁﻥ ﻣﯽ‬
‫ﻣَّﻌْﻠُﻮﻡٍ«‪10‬‬ ‫ﻓﺮﻣﺎﻳﺪ‪» :‬ﻭَﺇِﻥ ﻣِّﻦ ﺷَﻲْﺀ ﺇِﻻَّ ﻋِﻨﺪَﻧَﺎ ﺧَﺰَﺍﺋِﻨُﻪُ ﻭَﻣَﺎ ﻧُﻨَﺰِّﻟُﻪُ ﺇِﻻَّ ﺑِﻘَﺪَﺭٍ‬
‫ﻳﻌﻨﯽ؛ ﻫﻴﭻ ﻣﻮﺟﻮﺩﻱ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﻟﻢِ ﻭﺟﻮﺩ ﻧﻴﺴﺖ ﻛﻪ ﺧﺰﺍﺋﻦ ﻭ ﺩﺭﺟﺎﺕ‬
‫ﻛﺎﻣﻞ ﻭﺟﻮﺩ ﺁﻥ‪ ،‬ﻧﺰﺩ ﻣﺎ ﻧﺒﺎﺷﺪ ﻭ ﻣﺎ ﻧﺎﺯﻝ ﻧﻜﺮﺩﻳﻢ ﻣﮕﺮ ﺩﺭ ﺣﺪّ ﻣﺤﺪﻭﺩ ﻭ ﻧﺎﺯﻝ‬
‫ﺷﺪﻩﺍﻱ ﺍﺯ ﺁﻥ ﺭﺍ‪.‬‬

‫‪ - 10‬ﺳﻮﺭﻩ ﺣﺠﺮ‪ ،‬ﺁﻳﻪ ‪.21‬‬

‫‪37‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫‪ - 6‬ﻧﺎﻣﺤﺴﻮﺱ ﻭﻟﻲ ﻣﻮﺟﻮﺩ‬

‫ﺍﺯ ﻣﺒﺎﺣﺚ ﮔﺬﺷﺘﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﻧﻴﺰ ﺑﻪ ﺧﻮﺑﯽ ﺭﻭﺷﻦ ﻣﯽﺷﻮﺩ ﻛﻪ‪ :‬ﻫﺮﭼﻪ‬
‫ﻭﺟﻮﺩ ﺷﺪﻳﺪﺗﺮ ﺑﺎﺷﺪ ﺣﻮﺍﺱ ﭘﻨﺠﮕﺎﻧﻪ ﻛﻤﺘﺮ ﻣﯽﺗﻮﺍﻧﻨﺪ ﺁﻥ ﺭﺍ ﺩﺭﻙ ﻛﻨﻨﺪ‪ .‬ﻣﺜﻞ‬
‫ﻧﻮﺭ ﺑﯽﺭﻧﮓ ﻛﻪ ﭼﻮﻥ ﺟﺎﻣﻊ ﻫﻔﺖ ﺭﻧﮓ ﺍﺳﺖ ﻗﺎﺑﻞ ﺭﺅﻳﺖ ﻧﻴﺴﺖ‪ ،‬ﻭﻟﯽ ﻣﺜﻼً‬
‫ﻧﻮﺭ ﻗﺮﻣﺰ ﺑﺮﻋﻜﺲِ ﻧﻮﺭ ﺑﯽﺭﻧﮓ ﺑﺮﺍﻱ ﭼﺸﻢ ﻣﺤﺴﻮﺱﺗﺮ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﺷﺶ‬
‫ﺭﻧﮓ ﺩﻳﮕﺮ ﺍﺯ ﺁﻥ ﺟﺪﺍ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﻗﺮﻣﺰ ﺷﺪﻩ ﻭ ﻗﺎﺑﻞ ﺭﺅﻳﺖ ﮔﺸﺘﻪ ﻭﻳﺎ ﻫﺮ‬
‫ﺭﻧﮓ ﺩﻳﮕﺮ ﺭﺍ ﻫﻢ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﺪ ﺑﺮﺍﺳﺎﺱ ﻫﻤﻴﻦ ﻗﺎﻋﺪﻩ‪ ،‬ﻧﺴﺒﺖ ﺑﻪ ﻧﻮﺭ ﺑﯽ‬
‫ﺭﻧﮓ‪ ،‬ﺍﻣﻜﺎﻥ ﺭﺅﻳﺘﺶ ﺑﻴﺸﺘﺮ ﺍﺳﺖ‪ .‬ﻃﺮﺡ ﺯﻳﺮ ﻫﻤﻴﻦ ﻧﻜﺘﻪ ﺭﺍ ﻣﻄﺮﺡ ﻣﯽﻧﻤﺎﻳﺪ‪:‬‬
‫ﻗﺮﻣﺰ‬
‫ﻧﺎﺭﻧﺠﯽ‬
‫ﺯﺭﺩ‬
‫ﻧﻮﺭ ﺑﯽﺭﻧﮓ‬ ‫ﺳﺒﺰ‬
‫ﺁﺑﯽ‬
‫ﻧﻴﻠﯽ‬
‫ﺑﻨﻔﺶ‬
‫ﭘﺲ ﺍﮔﺮ ﻛﺴﯽ ﺍﺯ ﺷﻤﺎ ﺳﺆﺍﻝ ﻛﻨﺪ؛ ﺍﮔﺮ ﺧﺪﺍ ﻫﺴﺖ‪ ،‬ﭼﺮﺍ ﺍﺯ ﻃﺮﻳﻖ ﺣﻮﺍﺱ‬
‫ﭘﻨﺠﮕﺎﻧﻪ ﻗﺎﺑﻞ ﺭﺅﻳﺖ ﻧﻴﺴﺖ؟ ﺩﺭ ﺟﻮﺍﺏ ﺧﻮﺍﻫﻴﺪ ﮔﻔﺖ‪ :‬ﺑﻌﻀﯽ ﺍﺯ ﺣﻘﺎﻳﻖ‬
‫ﻫﺴﺘﻨﺪ ﻛﻪ ﻣﺤﺪﻭﺩﻳﺖ ﻣﻜﺎﻧﯽ ﻧﺪﺍﺭﻧﺪ ﺗﺎ ﺑﺎ ﺣﻮﺍﺱ ﭘﻨﺠﮕﺎﻧﻪ ﺍﺣﺴﺎﺱ ﻭ ﺩﻳﺪﻩ‬
‫ﺷﻮﻧﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺷﺮﻁ ﺩﻳﺪﻥ ﻳﻚ ﺷﺊ‪ ،‬ﺩﺍﺷﺘﻦ ﺷﻜﻞ ﺍﺳﺖ ﻭ ﺷﻜﻞﺩﺍﺷﺘﻦ‬
‫ﻳﻌﻨﯽ ﻣﺤﺪﻭﺩﻳﺖ ﻣﻜﺎﻧﯽ‪ ،‬ﻳﻌﻨﯽ ﺟﺎﻳﯽ ﺑﺎﺷﺪ ﻭ ﺟﺎﻳﯽ ﻧﺒﺎﺷﺪ‪ .‬ﺣﺎﻝ ﺣﻘﺎﻳﻖِ ﻣﺠﺮﺩ‬
‫ﻛﻪ ﻣﺤﺪﻭﺩﻳﺖ ﻣﻜﺎﻧﯽ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﻣﺴﻠﻤﺎً ﺑﺎ ﭼﺸﻢ ﻗﺎﺑﻞ ﺭﺅﻳﺖ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪38‬‬

‫ﭼﺸﻢ؛ ﭼﻴﺰﻱ ﺭﺍ ﻣﯽﺗﻮﺍﻧﺪ ﺑﺒﻴﻨﺪ ﻛﻪ ﻧﻮﺭﻱ ﺍﺯ ﺑﻴﺮﻭﻥ ﺑﺮﺳﻄﺢ ﺁﻥ ﺑﺮﺧﻮﺭﺩ ﻛﻨﺪ‬

‫ﻭ ﺳﭙﺲ ﺁﻥ ﻧﻮﺭ ﺑﻪ ﺩﺭﻭﻥ ﭼﺸﻢ ﻣﺎ ﻣﻨﻌﻜﺲ ﺷﻮﺩ ﺗﺎ ﻋﻤﻞ ﺭﺅﻳﺖ ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ‪.‬‬
‫ﺣﺎﻝ ﺍﮔﺮ ﭘﺪﻳﺪﻩﺍﻱ ﻣﺤﺪﻭﺩ ﺑﻪ ﺳﻄﺢ ﻧﺒﻮﺩ‪ ،‬ﺩﻳﮕﺮ ﭼﺸﻢ ﻧﻤﯽﺗﻮﺍﻧﺪ ﺁﻥ ﺭﺍ‬
‫ﺭﺅﻳﺖ ﻛﻨﺪ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﻧﻤﯽﺗﻮﺍﻧﻴﻢ ﺣﺲّ ﻛﻨﻴﻢ‪ ،‬ﺍﺯ ﻛﺠﺎ ﻗﺒﻮﻝ ﻛﻨﻴﻢ ﻛﻪ‬
‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﺤﺴﻮﺱ ﺭﺍ ﺑﺎﻳﺪ ﺍﺯ ﻃﺮﻳﻖ ﺣﺲ ﺑﻪ ﻭﺟﻮﺩ ﺁﻥﻫﺎ ﭘﯽ‬
‫ﺑﺒﺮﻳﻢ ﻭ ﺍﮔﺮ ﺣﺲّ ﻧﺘﻮﺍﻧﺴﺖ ﺁﻥﻫﺎ ﺭﺍ ﺣﺲ ﻛﻨﺪ‪ ،‬ﻧﺒﺎﻳﺪ ﺍﻧﺴﺎﻥ ﻭﺍﻗﻌﻴﺖ ﺁﻥﻫﺎ ﺭﺍ‬
‫ﺑﭙﺬﻳﺮﺩ‪ .‬ﻭﻟﯽ ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﻌﻘﻮﻝ ﺭﺍ ﺑﺎﻳﺪ ﺍﺯ ﻃﺮﻳﻖ ﻋﻘﻞ‪ ،‬ﻣﺘﻮﺟﻪ ﻭﺟﻮﺩ ﺁﻥﻫﺎ‬
‫ﺷﺪ ﻭ ﺍﮔﺮ ﻋﻘﻞ ﻧﺘﻮﺍﻧﺴﺖ ﺑﻪ ﻭﺟﻮﺩ ﺁﻥﻫﺎ ﭘﯽﺑﺒﺮﺩ‪ ،‬ﻳﻌﻨﯽ ﻗﺎﺑﻞ ﺍﺛﺒﺎﺕ ﺍﺯ ﻧﻈﺮ‬
‫ﻋﻘﻞ ﻧﺒﻮﺩ‪ ،‬ﻧﺒﺎﻳﺪ ﻭﺟﻮﺩ ﺁﻥﻫﺎ ﺭﺍ ﻗﺒﻮﻝ ﻛﺮﺩ‪ ،‬ﻭﻟﯽ ﻧﺒﺎﻳﺪ ﻫﻢ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺖ‬
‫ﭼﻴﺰﻱ ﻛﻪ ﻣﻌﻘﻮﻝ ﺍﺳﺖ ﻭ ﻭﺟﻮﺩﺵ ﻣﺠﺮﺩ ﺍﺳﺖ ﻣﺎ ﺍﺯ ﻃﺮﻳﻖ ﺣﺲِّ ﺧﻮﺩ‬
‫ﺩﺭﻙ ﻛﻨﻴﻢ‪.‬‬
‫ﺩﺭ ﻣﺜﺎﻝ ﻣﻨﺸﻮﺭ ﻫﻤﻴﻦ ﻧﻜﺘﻪ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﺍﺳﺖ ﻛﻪ ﻫﻤﺔ ﻣﺎ ﻣﯽﺩﺍﻧﻴﻢ ﻧﻮﺭِ ﺑﯽ‬
‫ﺭﻧﮓ‪ ،‬ﺷﺎﻣﻞ ﻫﻔﺖ ﻧﻮﺭﻱ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﺑﺮﺧﻮﺭﺩِ ﻧﻮﺭ ﺑﯽﺭﻧﮓ ﺑﻪ ﻣﻨﺸﻮﺭ‪،‬‬
‫ﻇﺎﻫﺮ ﻣﯽﺷﻮﺩ‪ ،‬ﻭﻟﯽ ﺁﻥﻗﺪﺭ ﻛﻪ ﻧﻮﺭ ﻗﺮﻣﺰ ﻭ ﺯﺭﺩ ﻭ ﺳﺒﺰ ﺑﺮﺍﻱ ﭼﺸﻢ ﻣﺎ‬
‫ﻣﺤﺴﻮﺱ ﺍﺳﺖ‪ ،‬ﻧﻮﺭ ﺑﯽﺭﻧﮓ ﻣﺤﺴﻮﺱ ﻧﻴﺴﺖ‪ .‬ﻭ ﻋﻠﺖ ﺍﻳﻦﻛﻪ ﻧﻮﺭ ﻗﺮﻣﺰ ﻭ‬
‫ﺯﺭﺩ ﻭ ﺳﺒﺰ ﻭ ﺁﺑﯽ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥﻫﺎ ﻣﺤﺴﻮﺱﺗﺮﺍﻧﺪ‪ ،‬ﺑﻪ ﺟﻬﺖ ﻣﺤﺪﻭﺩﻳﺖ ﺁﻥ‬
‫ﻫﺎﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﻫﺮﻛﺪﺍﻡ ﺍﺯ ﺁﻥ ﻧﻮﺭﻫﺎ‪ ،‬ﺷﺶ ﻧﻮﺭ ﺩﻳﮕﺮ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻣﺜﻼً ﻧﻮﺭ ﻗﺮﻣﺰ؛ ﺷﺶ ﻧﻮﺭ ﺩﻳﮕﺮ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﻫﻤﻴﻦﻃﻮﺭ ﻧﻮﺭ ﻧﺎﺭﻧﺠﯽ‪.‬‬
‫ﻭﻟﯽ ﻧﻮﺭ ﺑﯽﺭﻧﮓ؛ ﺟﺎﻣﻊ ﺗﻤﺎﻡ ﻫﻔﺖ ﻧﻮﺭ ﺍﺳﺖ ﻭ ﻫﻤﻴﻦ ﻋﺪﻡ ﻣﺤﺪﻭﺩﻳﺖِ ﺁﻥ‬
‫‪39‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫ﻧﻮﺭ ﻧﺴﺒﺖ ﺑﻪ ﻧﻮﺭﻫﺎﻱ ﺯﺭﺩ ﻭ ﺳﺒﺰ ﻭ ﺁﺑﯽ‪ ،‬ﻣﻮﺟﺐ ﺷﺪﻩ ﻛﻪ ﺩﺍﺭﺍﻱ ﺭﻧﮓ‬
‫ﺧﺎﺻﯽ ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﻟﺬﺍ ﺑﻪ ﻫﻤﺎﻥ ﺍﻧﺪﺍﺯﻩ ﻫﻢ ﻗﺎﺑﻞ ﺭﺅﻳﺖ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﻧﺘﻴﺠﻪ ﻣﯽ‬
‫ﮔﻴﺮﻳﻢ ﻫﺮ ﻗﺪﺭ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺯ ﻧﻈﺮ ﺩﺭﺟﺔ ﻭﺟﻮﺩﻱ‪ ،‬ﻣﺤﺪﻭﺩﻳﺖ ﻛﻤﺘﺮ ﻭ ﺩﺭﺟﺔ‬
‫ﻭﺟﻮﺩﻱ ﺑﻴﺸﺘﺮﻱ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﻛﻤﺘﺮ ﺑﺎ ﭼﺸﻢ ﻗﺎﺑﻞ ﺭﺅﻳﺖ ﻫﺴﺘﻨﺪ‪ .‬ﺁﺭﻱ ﭼﻴﺰﻱ‬
‫ﻛﻪ ﻧﻪ ﻣﺤﺴﻮﺱ ﺑﺎﺷﺪ ﺑﻪ ﻛﻤﻚ ﺣﻮﺍﺱ ﭘﻨﺠﮕﺎﻧﻪ‪ ،‬ﻭ ﻧﻪ ﻗﺎﺑﻞ ﺍﺛﺒﺎﺕ ﺑﺎﺷﺪ ﺑﻪ‬
‫ﻛﻤﻚ ﻋﻘﻞ‪ ،‬ﻭﺍﻗﻌﻴﺖ ﻧﺪﺍﺭﺩ ﻭ ﭘﺬﻳﺮﻓﺘﻦ ﭼﻴﺰﻱ ﻛﻪ ﻧﻪ ﻣﺤﺴﻮﺱ ﺍﺳﺖ ﻭ ﻧﻪ‬
‫ﻣﻌﻘﻮﻝ‪ ،‬ﻳﻚ ﻧﺤﻮﻩ ﺧﺮﺍﻓﻪ ﮔﺮﺍﻳﯽ ﺍﺳﺖ‪.‬‬

‫‪ - 7‬ﻭﺣﺪﺕ ﺫﺍﺕ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺻﻔﺎﺕ ﺧﻮﺩ‬

‫ﭼﻮﻥ ﺧـﺪﺍﻭﻧـﺪ ﻋﻴـﻦ ﻛﻤـﺎﻝ ﺍﺳﺖ‪ ،‬ﻭ ﭼـﻮﻥ »ﻋﻠﻢ«‪» ،‬ﺣﻴﺎﺕ«‪» ،‬ﻗﺪﺭﺕ« ﻭ‬
‫‪ ...‬ﻛﻤﺎﻝ ﻣﺤﺴﻮﺏ ﻣﯽﺷﻮﻧﺪ‪ ،‬ﭘﺲ ﺧﺪﺍﻭﻧﺪ؛ ﻋﻴﻦ »ﻋﻠﻢ«‪» ،‬ﺣﻴﺎﺕ«‪،‬‬
‫»ﻗﺪﺭﺕ« ﻭ ‪ ...‬ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﻫﺴﺘﯽ ﺍﺳﺖ‪،‬‬
‫ﻣﻄﻠﻖ ﻋﻠﻢ‪ ،‬ﺣﻴﺎﺕ‪ ،‬ﻗﺪﺭﺕ ﻭ ‪ ...‬ﺍﺳﺖ‪ .‬ﺑﺮﻋﻜﺲ ﺳﺎﻳﺮ ﭘﺪﻳﺪﻩﻫﺎ ﻛﻪ ﻫﻤﻪ‬
‫ﺟﻠﻮﻩ ﻋﻠﻢ‪ ،‬ﺣﻴﺎﺕ‪ ،‬ﻗﺪﺭﺕ ﻭ ‪ ...‬ﺍﻭﻳﻨﺪ ﻭ ﺁﻳﻨﺔ ﻭَﺟﻪ ﺍﻭ ﺑﻪ ﺣﺴﺎﺏ ﻣﯽﺁﻳﻨﺪ‬
‫‪11‬‬ ‫ﻭ ﻟﺬﺍ ﻓﺮﻣﻮﺩ »ﺍَﻳْﻨَﻤﺎ ﺗُﻮَﻟُّﻮﺍ ﻓَﺜَﻢَّ ﻭَﺟْﻪُ ﺍﻟﻠﻪ ﺍﻥَّ ﺍﻟﻠﻪَ ﻭﺍﺳِﻊٌ ﻋَﻠﻴﻢٌ«‬
‫)ﺑﺮﻫﺮﭼﻪ ﻧﻈﺮ ﻛﻨﯽ ‪ ،‬ﻭﺟﻪ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻣﻼﺣﻈﻪ ﻣﯽﻛﻨﯽ(‪.‬‬
‫ﭘﺲ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦﻛﻪ ﺛﺎﺑﺖ ﺷﺪ »ﻋﻴﻦ ﻭﺟﻮﺩ«‪» ،‬ﻋﻴﻦ ﻛﻤﺎﻝ« ﺍﺳﺖ‪ ،‬ﺑﻪ‬
‫ﺭﺍﺣﺘﯽ ﻣﯽﺗﻮﺍﻥ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺖ؛ ﻋﻴﻦ ﻛﻤﺎﻝ‪ ،‬ﻋﻴﻦ ﻋﻠﻢ‪ ،‬ﻗﺪﺭﺕ‪ ،‬ﺣﻴﺎﺕ ﻭ ‪...‬‬
‫ﺍﺳﺖ‪ .‬ﭼﺮﺍ ﻛﻪ »ﻋﻠﻢ« ﻛﻤﺎﻝ ﺍﺳﺖ ﻭ »ﺟﻬﻞ« ﻧﻘﺺ‪ .‬ﺣﺎﻝ ﻭﻗﺘﯽ ﻋﻴﻦ ﻭﺟﻮﺩ‪،‬‬
‫ﻋﻴﻦ ﻛﻤﺎﻝ ﺍﺳﺖ ﻭ ﻋﻠﻢ ﻫﻢ ﻛﻤﺎﻝ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻋﻴﻦ ﻛﻤﺎﻝ‪ ،‬ﻋﻴﻦ ﻋﻠﻢ ﺍﺳﺖ‪.‬‬

‫‪ - 11‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪.115‬‬

‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪40‬‬

‫ﻫﻤﻴﻦﻃﻮﺭ »ﺣﻴﺎﺕ« ﻧﻴﺰ ﻛﻤﺎﻝ ﺍﺳﺖ ﻭ »ﻣﺮﮒ« ﻧﻘﺺ‪ .‬ﺣﺎﻝ ﻭﻗﺘﯽ ﻋﻴﻦ ﻭﺟﻮﺩ‪،‬‬
‫ﻋﻴﻦ ﻛﻤﺎﻝ ﺍﺳﺖ ﻭ ﺣﻴﺎﺕ ﻫﻢ ﻛﻤﺎﻝ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻋﻴﻦ ﻭﺟﻮﺩ ﻋﻴﻦ ﺣﻴﺎﺕ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺳﺎﻳﺮ ﺻﻔﺎﺕ ﻛﻤﺎﻟﯽ ﺭﺍ ﻧﻴﺰ ﺑﺮﺍﻱ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﻫﻤﻴﻦ ﻗﻴﺎﺱ ﺑﺪﺍﻥ‪ .‬ﻳﻌﻨﯽ‬
‫ﻫﺮ ﺻﻔﺘﯽ ﻛﻪ ﻛﻤﺎﻝ ﻣﺤﺴﻮﺏ ﻣﯽﺷﻮﺩ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﻋﻴﻦ ﺁﻥ ﺻﻔﺖ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬
‫ﻧﻜﺘﻪ ﺭﺍ ﺍﺻﻄﻼﺣﺎً »ﻭﺣﺪﺕ ﺑﻴﻦ ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ« ﻣﯽﮔﻮﻳﻨﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﺩﺭ‬
‫ﻗﺮﺁﻥ ﺧﻮﺩﺵ ﺭﺍ ﭼﻨﻴﻦ ﻣﻌﺮﻓﯽ ﻣﯽﻛﻨﺪ ﻭ ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﻭَ ﻟِﻠّﻪِ ﺍﻻَﺳْﻤﺎﺀ ﺍﻟْﺤُﺴْﻨَﻲ‬
‫ﻓَﺎﺩْﻋُﻮﻩُ ﺑِﻬﺎ«‪ 12‬ﻳﻌﻨﯽ؛ ﻫﺮ ﺍﺳﻢ ﻭ ﺻﻔﺖ ﻋﺎﻟﯽ ﺍﺯ ﺧﺪﺍ ﺍﺳﺖ ﭘﺲ ﺍﻭ ﺭﺍ ﺑﺎ ﺁﻥ‬
‫ﺻﻔﺎﺕ ﺑﺨﻮﺍﻧﻴﺪ‪.‬‬
‫ﻭﻗﺘﯽ ﻣﺘﻮﺟﻪ ﺷﺪﻳﻢ ﺍﻭ ﻋﻴﻦ ﻛﻤﺎﻝ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﯽ ﻋﻴﻦ ﺣﻴﺎﺕ ﻭ ﻋﻠﻢ ﻭ‬
‫ﻗﺪﺭﺕ ﻭ‪ ...‬ﺍﺳﺖ؛ ﭘﺲ ﻫﺮ ﺣﻴﺎﺗﯽ‪ ،‬ﺟﻠﻮﺓ ﺣﻴﺎﺕ ﺍﻭﺳﺖ ﻭ ﻫﺮ ﻋﻠﻤﯽ‪ ،‬ﺟﻠﻮﺓ‬
‫ﻋﻠﻢ ﺍﻭﺳﺖ ﻭ ﻟﺬﺍ ﻗﺮﺁﻥ ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﺍَﻳْﻨَﻤﺎ ﺗُﻮَﻟُّﻮﺍ ﻓَﺜَﻢَّ ﻭَﺟْﻪُﺍﻟﻠﻪ« ﻳﻌﻨﯽ؛ ﺑﺮ‬
‫ﻫﺮﭼﻪ ﻧﻈﺮ ﻛﻨﯽ‪ ،‬ﻭﺟﻪ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻣﻼﺣﻈﻪ ﻣﯽﻧﻤﺎﻳﯽ‪ .‬ﻫﻤﭽﻨﺎﻥﻛﻪ ﻭﻗﺘﯽ‬
‫ﻓﻬﻤﻴﺪﻳﻢ ﺁﺏ‪ ،‬ﻋﻴﻦ ﺗﺮﻱ ﺍﺳﺖ‪ ،‬ﻫﺮﺟﺎ ﺧﺒﺮﻱ ﺍﺯ »ﻧَﻢ« ﻳﺎﻓﺘﻴﻢ‪ ،‬ﻣﻈﻬﺮﻱ ﺍﺯ ﻋﻴﻦ‬
‫ﺗﺮﻱ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ ﺍﻳﻦ ﻧﻜﺘﻪ ﻧﻴﺰ ﻗﺎﺑﻞ ﺩﻗﺖ ﺍﺳﺖ ﻛﻪ ﻭﻗﺘﯽ ﻓﻬﻤﻴﺪﻳﻢ ﺧﺪﺍﻭﻧﺪ‬
‫ﻋﻴﻦ ﻋﻠﻢ ﻳﺎ ﺣﻴﺎﺕ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﯽ ﺍﻭ ﺗﻤﺎﻣﺎ ﻋﻠﻢ ﺍﺳﺖ ﻭ ﺗﻤﺎﻣﺎ ﺣﻴﺎﺕ ﺍﺳﺖ ﻭ ﺩﺭ‬
‫ﻣﻘﺎﻡ ﺫﺍﺕ ﺍﻭ ﺍﻳﻦ ﺻﻔﺎﺕ ﺗﻤﺎﻣﺎ ﻳﻚ ﺣﻘﻴﻘﺖﺍﻧﺪ‪ ،‬ﺑﻨﺎ ﺑﻪ ﻣﻮﻗﻌﻴﺖ ﻣﺎ ﺍﺳﺖ ﻛﻪ‬
‫ﺁﻥ ﺣﻘﻴﻘﺖ ﺑﺎ ﺍﺳﻢ ﻋﻠﻴﻢ ﺗﺠﻠﯽ ﻣﯽﻛﻨﺪ ﻳﺎ ﺑﺎ ﺍﺳﻢ ﺣﻴﺎﺕ‪ ،‬ﺩﺭ ﺣﺎﻟﯽﻛﻪ ﺩﺭ ﻣﻘﺎﻡ‬
‫ﺫﺍﺕ‪ ،‬ﺍﻭﺳﺖ ﻛﻪ ﺍﻭﺳﺖ‪ ،‬ﺑﻪ ﺍﺻﻄﻼﺡ ﻓﻼﺳﻔﻪ ﺍﻳﻦ ﺻﻔﺎﺕ ﺩﺭ ﻣﺼﺪﺍﻕ‪،‬‬
‫ﻭﺍﺣﺪﻧﺪ ﻭﻟﯽ ﺩﺭ ﻣﻔﺎﻫﻴﻢ‪ ،‬ﻣﺘﻔﺎﻭﺕﺍﻧﺪ‪.‬‬

‫‪ - 12‬ﺳﻮﺭﻩ ﺍﻋﺮﺍﻑ‪ ،‬ﺁﻳﻪ ‪.180‬‬

‫‪41‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫‪ - 8‬ﻓﺮﻕ ﺟﺎﻣﻊ ﺑﺎ ﻣﺠﻤﻮﻉ‬

‫ﻃﺒﻖ ﻣﺒﺤﺚ »ﻭﺣﺪﺕ ﺑﻴﻦ ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ« ﻣﺘﻮﺟﻪ ﻣﯽﺷﻮﻳﻢ ﻛﻪ ﻛﻤﺎﻻﺕ‬
‫ﺩﺭ ﻣﻘﺎﻡ ﺧﺪﺍﻭﻧﺪﻱ ﺑﻪ ﺻﻮﺭﺕ »ﺟﺎﻣﻊ« ﻫﺴﺖ‪ ،‬ﻭ ﻧﻪ ﺑﻪ ﺻﻮﺭﺕ »ﻣﺠﻤﻮﻉ«‪.‬‬
‫ﻳﻌﻨﯽ ﻛﻤﺎﻻﺗﯽ ﻣﺜﻞ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﻭ ﺣﻴﺎﺕ‪ ،‬ﺫﺍﺕ ﺣﻖ ﺭﺍ ﺍﺯ ﻭﺣﺪﺕ‬
‫ﺧﺎﺭﺝ ﻧﻤﯽﻛﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﻣﺠﻤﻮﻉ ﻛﺜﻴﺮﻱ ﺍﺯ ﻛﻤﺎﻻﺕ ﺩﺭﻧﻤﯽ‬
‫ﺁﻭﺭﺩ‪ .‬ﻳﻌﻨﯽ ﻛﻤﺎﻻﺕ ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﻣﺜﻞ ﻣﺠﻤﻮﻉ ﺻﻨﺪﻟﯽﻫﺎ ﺩﺭ ﻛﻼﺱ‬
‫ﻧﻴﺴﺖ‪ .‬ﺑﻠﻜﻪ ﻣﺜﻞ ﺻﻔﺎﺕ ﻣﻮﺟﻮﺩ ﺩﺭ »ﻣﻦ« ﻳﺎ »ﻧﻔﺲ ﺍﻧﺴﺎﻥ« ﺍﺳﺖ ﻛﻪ ﺩﺭ‬
‫ﻋﻴﻦ ﺍﻳﻦﻛﻪ ﺷﻨﻮﺍﻳﯽ ﻭ ﺑﻴﻨﺎﻳﯽ ﺣﻘﻴﻘﺘﺎً ﻣﻮﺟﻮﺩ ﺑﻪ ﻧﻔﺲ ﺍﺳﺖ‪ ،‬ﻭﻟﯽ ﺑﺎﺯ ﻧﻔﺲ‬
‫ﺍﻧﺴﺎﻥ ﻳﻚ ﻧﻔﺲِ ﻭﺍﺣﺪ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻛﻤﺎﻻﺕ ِﺷﻨﻴﺪﻥ ﻭ ﺩﻳﺪﻥ‪ ،‬ﻧﻔﺲ ﺭﺍ ﺍﺯ‬
‫‪13‬‬ ‫ﻭﺍﺣﺪ ﺑﻮﺩﻧﺶ ﺧﺎﺭﺝ ﻧﻤﯽﻛﻨﺪ‪ .‬ﻗﺮﺁﻥ ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﺍِﻥَّ ﺍَﻟﻠﻪَ ﻭﺍﺳِﻊٌ ﻋَﻠﻴﻢٌ«‬
‫ﻳﻌﻨﯽ؛ ﺧﺪﺍﻭﻧﺪ ﻳﻚ ﺷﻌﻮﺭ ﻭ ﻋﻠﻢ ﮔﺴﺘﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻳﺎ ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﺍِﻥَّ ﺍﻟﻠﻪَ‬
‫ﻟَﻄﻴﻒٌ ﺧَﺒﻴﺮ«‪ 14‬ﻳﻌﻨﯽ؛ ﺧﺪﺍﻭﻧﺪ ﻳﻚ ﺣﻀﻮﺭ ﻏﻴﺮ ﻣﺎﺩﻱ ﻭ ﻟﻄﻴﻒ ﻭ‬
‫ﺁﮔﺎﻫﺎﻧﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺷﺮﺡ ﻧﻜﺘﺔ ﺑﺎﻻ ﻋﺮﺽ ﻣﯽﻛﻨﻴﻢ ﻣﻤﻜﻦ ﺍﺳﺖ ﺗﺼﻮﺭ ﺷﻮﺩ ﺣﺎﻝ ﻛﻪ‬
‫ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﺍﻱ ﺻﻔﺎﺕ ﻣﺘﻜﺜﺮ ﻛﻤﺎﻟﻴﻪ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻧﻜﻨﺪ ﺫﺍﺕ ﺍﻭ ﻛﻪ ﻣﺤﻞ ﺍﻳﻦ‬
‫ﺻﻔﺎﺕ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﺣﺎﻟﺖ ﻛﺜﺮﺕ ﭘﻴﺪﺍ ﻛﻨﺪ ﻭ ﺩﻳﮕﺮ »ﺍَﺣﺪﻳﺖ« ﺑﺮﺍﻱ ﺫﺍﺕ‬
‫ﺣﻀﺮﺕ ﺣﻖ ﻣﻌﻨﯽ ﻧﺪﻫﺪ؟ ﺍﻳﻦﺟﺎ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﻨﺪ ‪ 8‬ﻣﯽﺧﻮﺍﻫﻴﻢ ﺑﮕﻮﻳﻴﻢ‪:‬‬
‫ﺑﺎﻳﺪ ﻣﺘﻮﺟﻪ ﺑﻮﺩ ﻭﻗﺘﯽ ﺍﻭ ﻋﻴﻦ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﻭ ﺣﻴﺎﺕ ﺑﺎﺷﺪ‪ ،‬ﺩﻳﮕﺮ ﺍﻳﻦ ﺻﻔﺎﺕ‬
‫ﺑﻪ ﺻﻮﺭﺕ ﺧﺎﺻﯽ ﺩﺭ ﺍﻭ ﻫﺴﺖ ﻛﻪ ﻭﺣﺪﺕ ﺍﻭ ﺭﺍ ﻋﻮﺽ ﻧﻤﯽﻛﻨﺪ ﻭ ﺍﻳﻦ ﻧﺤﻮﻩ‬

‫‪ - 13‬ﺳﻮﺭﻩ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﻪ ‪.115‬‬

‫‪ - 14‬ﺳﻮﺭﻩ ﻟﻘﻤﺎﻥ‪ ،‬ﺁﻳﻪ ‪.16‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪42‬‬

‫ﺑﻮﺩﻥ ﺻﻔﺎﺕ ﺭﺍ ﻛﻪ ﻭﺣﺪﺕ ﻣﻮﺟﻮﺩ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﻧﻤﯽﺑﺮﺩ‪ ،‬ﻧﺤﻮﺓ ﺟﺎﻣﻌﻴﺖ ﺻﻔﺎﺕ‬

‫ﻣﯽﮔﻮﻳﻨﺪ‪ .‬ﻳﻌﻨﯽ ﺩﺭ ﻋﻴﻨﯽ ﻛﻪ ﺍﻳﻦ ﺻﻔﺎﺕ ﺩﺭ ﺍﻭ ﻫﺴﺖ‪ ،‬ﻭﻟﯽ ﺁﻥ ﺻﻔﺎﺕ ﺑﻪ ﺍﻭ‬
‫ﻫﺴﺖ ﻧﻪ ﺑﻪ ﺧﻮﺩﺷﺎﻥ‪ .‬ﻳﻌﻨﯽ ﺣﻀﺮﺕ ﺣﻖ ﺍﺳﺖ ﻛﻪ ﻋﻴﻦ ﺣﻴﺎﺕ ﻭ ﻗﺪﺭﺕ ﻭ‬
‫ﻋﻠﻢ ﺍﺳﺖ؛ ﻧﻪ ﺍﻳﻦﻛﻪ ﻋﻠﻢ‪ ،‬ﭼﻴﺰﻱ ﺍﺳﺖ ﻭ ﺣﻀﺮﺕ ﺣﻖ‪ ،‬ﭼﻴﺰ ﺩﻳﮕﺮ‪ .‬ﺑﺮﺍﻱ‬
‫ﺗﻘﺮﻳﺐ ﺑﻪ ﺫﻫﻦ ﻫﻤﺎﻥ ﺣﺎﻟﺖ ﻧﻮﺭ ﺑﯽﺭﻧﮓ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﻛﻪ ﺗﻤﺎﻡ‬
‫ﻫﻔﺖ ﺭﻧﮓِ ﻗﺮﻣﺰ ﻭ ﻧﺎﺭﻧﺠﯽ ﻭ ﺯﺭﺩ ﻭ ﺳﺒﺰ ﻭﺁﺑﯽ ﻭ ﻧﻴﻠﯽ ﻭ ﺑﻨﻔﺶ‪ ،‬ﺩﺭ ﻧﻮﺭ ﺑﯽ‬
‫ﺭﻧﮓ ﻫﺴﺖ ﻭﻟﯽ ﻧﻪ ﺑﻪ ﺻﻮﺭﺕ ﺍﺳﺘﻘﻼﻟﯽ‪ ،‬ﺑﻠﻜﻪ ﻫﻤﺔ ﺍﻳﻦ ﺭﻧﮓﻫﺎ ﻏﺮﻕ ﺩﺭ‬
‫ﻭﺟﻮﺩ ﺑﯽﺭﻧﮕﯽِ ﻧﻮﺭ ﺑﯽﺭﻧﮓﺍﻧﺪ‪ .‬ﻫﺮﭼﻨﺪ ﻭﻗﺘﯽ ﺷﺮﺍﻳﻂ ﻇﻬﻮﺭ ﻫﺮ ﺭﻧﮓ ﺑﻪ‬
‫ﻛﻤﻚ ﻣﻨﺸﻮﺭ ﻓﺮﺍﻫﻢ ﺷﺪ‪ ،‬ﻧﻮﺭ ﺑﯽﺭﻧﮓ‪ ،‬ﺩﺭ ﺁﻥ ﺷﺮﺍﻳﻂ ﺑﻪ ﻫﻤﺎﻥ ﺭﻧﮓ ﺧﺎﺹ‬
‫ﻇﻬﻮﺭ ﻣﯽﻛﻨﺪ‪.‬‬
‫ﭘﺲ ﺍَﺣﺪ‪ ،‬ﺍَﺣﺪ ﺍﺳﺖ ﻭ ﻫﻴﭻ ﺻﻔﺘﯽ ﺍﻭ ﺭﺍ ﺍﺯ ﺍﺣﺪﻳﺖ ﺫﺍﺗﯽﺍﺵ ﺧﺎﺭﺝ ﻧﻤﯽ‬
‫ﻛﻨﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺁﻥ ﺻﻔﺎﺕ ﺩﺭ ﺍﻭ ﺑﻪ ﺻﻮﺭﺕ ﺟﺎﻣﻊ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺑﻪ ﺻﻮﺭﺕ‬
‫ﻣﺠﻤﻮﻉ‪15.‬‬

‫‪ - 15‬ﭼﻨﺎﻥﻛﻪ ﻣﻼﺣﻈﻪ ﻛﺮﺩﻳﺪ؛ ﻋﻴﻦ ﻭﺟﻮﺩ‪ ،‬ﻋﻴﻦ ﺣﻴﺎﺕ ﻭ ﻗﺪﺭﺕ ﻭ ﻋﻠﻢ ﻭ‪ ...‬ﺍﺳﺖ‪ .‬ﺩﺭ ﻭﺍﻗﻊ‬
‫ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﺍﻳﻦ ﺻﻔﺎﺕ ﻭَﺟﻪﺍﻟﻠﻪﺍﻧﺪ ﻭ ﺍﻳﻦﻛﻪ ﻗﺮﺁﻥ ﻓﺮﻣﻮﺩ‪» :‬ﻛُﻞُّ ﺷَﻲْﺀ ﻫﺎﻟِﻚٌ ﺍِﻻّ ﻭَﺟْﻬَﻪُ« )ﻗﺼﺺ‪-‬‬

‫‪(88‬ﻳﻌﻨﯽ؛ ﻫﺮ ﭼﻴﺰﻱ ﻧﺎﺑﻮﺩ ﺍﺳﺖ ﻣﮕﺮ ﻭﺟﻪ ﺧﺪﺍ‪ ،‬ﭼﻮﻥ ﻏﻴﺮ ﺍﺯ ﺟﻨﺒﻪ ﻭﺟﻪﺍﻟﻠﻬﯽِ ﺍﺷﻴﺎﺀ ﭼﻴﺰﻱ ﺟﺰ‬
‫ﻧﺴﺒﺖﻫﺎﻳﯽ ﻛﻪ ﻣﺎ ﺑﻪ ﺍﺷﻴﺎﺀ ﻣﯽﺩﻫﻴﻢ ﻣﻮﺟﻮﺩ ﻧﻴﺴﺖ‪ ،‬ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﻓﺮﻣﻮﺩ‪» :‬ﻫﺎﻟﻚ«‪ ،‬ﻳﻌﻨﯽ ﻫﻤﻴﻦ ﺣﺎﻻ‬
‫ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﮔﺮ ﺩﺭﺳﺖ ﻧﻈﺮ ﻛﻨﯽ ﺩﺭ ﻫﺮ ﭼﻴﺰ ﺟﺰ ﺟﻨﺒﻪ ﻭﺟﻪﺍﻟﻠﻬﯽ ﺁﻥ ﭼﻴﺰ ﻣﻮﺟﻮﺩ ﻧﻴﺴﺖ‬
‫ﻭ ﺣﻀﺮﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ»ﻋﻠﻴﻪﺍﻟﺴﻼﻡ« ﻣﺘﺬﻛﺮ ﻫﻤﻴﻦ ﻧﻜﺘﻪﺍﻧﺪ ﻛﻪ ﻣﯽﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﻣﺎ ﺭﺃﻳْﺖُ ﺷَﻴْﺌﺎً ﺍِﻻّ ﻭَ ﺭﺃﻳْﺖُ‬
‫ﺍﻟﻠﻪَ ﻗَﺒْﻠَﻪُ ﻭَ ﻣَﻌَﻪُ ﻭَ ﺑَﻌْﺪَﻩُ« ﻳﻌﻨﯽ؛ ﻧﺪﻳﺪﻡ ﭼﻴﺰﻱ ﺭﺍ ﻣﮕﺮ ﺍﻳﻦﻛﻪ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﻭ ﺑﺎ ﺁﻥ ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻥ »ﺍﻟﻠﻪ« ﺭﺍ‬
‫ﺩﻳﺪﻡ‪.‬‬
‫‪43‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫‪ - 9‬ﺁﻓﺎﺕ ﻏﻔﻠﺖ ﺍﺯ ﻫﻮﻳﺖ ﺗﻌﻠﻘﻲ ﺧﻮﺩ‬

‫ﭼﻮﻥ ﺧﺪﺍ ﻋﻴﻦ ﻭﺣﺪﺕ ﻭ ﻋﻠﻢ ﻭ ﺣﻴﺎﺕ ﻭ ﻗﺪﺭﺕ ﺍﺳﺖ‪ ،‬ﻧﺰﺩﻳﻜﯽ ﺑﻪ ﺧﺪﺍ‬
‫ﻣﻮﺟﺐ ﻭﺣﺪﺕ ﻭ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﺑﺮﺍﻱ ﻣﺎ ﻣﯽﺷﻮﺩ‪ ،‬ﻭ ﺩﻭﺭﻱ ﺍﺯ ﺧﺪﺍ‬
‫ﻣﻮﺟﺐ ﻣﺤﺮﻭﻣﻴﺖ ﺍﺯ ﻛﻤﺎﻻﺕ ﺍﺳﺖ‪ .‬ﻭﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﻭﺣﺪﺕ ﻭ ﻛﻤﺎﻝ‬
‫ﻣﺤﺾ ﺍﺳﺖ‪ ،‬ﻫﺮﭼﻪ ﺑﻪ ﺧﺪﺍ ﻧﺰﺩﻳﻚ ﺷﻮﻳﻢ ﺩﺭ ﺁﺭﺍﻣﺶ ﻭ ﻋﺪﻡ ﺍﺿﻄﺮﺍﺏ‬
‫ﻭﺍﺭﺩ ﻣﯽﺷﻮﻳﻢ ﻭ ﺑﻪ ﻳﮕﺎﻧﮕﯽ ﺷﺨﺼﻴﺖ ﻣﯽﺭﺳﻴﻢ ﻭ ﻫﺮﭼﻪ ﺍﺯ ﺧﺪﺍ ﺩﻭﺭ‬
‫ﺷﻮﻳﻢ ﺑﻪ ﺍﺿﻄﺮﺍﺏ ﻭ ﺍﺣﺴﺎﺱ ﻋﺪﻡ ﺍﺳﺘﺤﻜﺎﻡ ﮔﺮﻓﺘﺎﺭ ﻣﯽﺷﻮﻳﻢ‪ ،‬ﻭﻗﺘﯽ ﺍﺯ‬
‫ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽِ ﺧﻮﺩﻣﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺣﻖ ﻏﺎﻓﻞ ﺷﻮﻳﻢ‪ ،‬ﺩﻳﮕﺮ ﻧﻘﺺﻫﺎﻱ ﺧﻮﺩ‬
‫ﺭﺍ ﻧﻘﺺ ﻧﻤﯽﭘﻨﺪﺍﺭﻳﻢ‪ .‬ﭼﺮﺍ ﻛﻪ ﻛﻤﺎﻝ ﻣﻄﻠﻘﯽ ﺭﺍ ﻧﻤﯽﺷﻨﺎﺳﻴﻢ ﺗﺎ ﻧﺴﺒﺖ ﺑﻪ‬
‫ﺍﻭ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺍﺭﺯﻳﺎﺑﯽ ﻛﻨﻴﻢ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﻫﻢ ﮔﻔﺘﻪﺍﻧﺪ‪:‬‬
‫»ﻭﻗﺘﯽ ﻣﺘﻮﺟﻪ ﺷﻮﻳﻢ ﻭﺟﻮﺩ ﻭ ﺫﺍﺕ ﺍﻧﺴﺎﻥ ﻋﻴﻦ ﺭﺑﻂ ﻭ ﺗﻌﻠﻖ ﺑﻪ ﺣﻀﺮﺕ‬
‫ﺣﻖ ﺍﺳﺖ‪ ،‬ﻣﯽﻓﻬﻤﻴﻢ ﭼﺮﺍ ﺩﺭ ﻋﻤﻞ ﻭ ﺍﻧﺘﺨﺎﺏ‪ ،‬ﺍﻧﺴﺎﻥ ﻧﻤﯽﺗﻮﺍﻧﺪ ﺑﺪﻭﻥ‬
‫ﺭﺑﻂ ﺑﻪ ﭼﻴﺰﻱ ﻛﻪ ﺍﻭ ﺁﻥ ﺭﺍ ﻛﻤﺎﻝ ﻣﯽﭘﻨﺪﺍﺭﺩ‪ ،‬ﺍﺩﺍﻣﺔ ﺣﻴﺎﺕ ﺩﻫﺪ‪ ،‬ﺣﺎﻝ‬
‫ﺍﮔﺮ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺣﻖ ﺭﺑﻂ ﺩﺍﺩ‪ ،‬ﺩﺭ ﻓﻀﺎﻱ ﺍﻧﺘﺨﺎﺏ ﺧﻮﺩ‪ ،‬ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽ‬
‫ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﺻﺤﻴﺢ ﺭﺍﻫﺒﺮﻱ ﻧﻤﻮﺩﻩﺍﺳﺖ ﻭ ﺑﻪ ﺍﺻﻄﻼﺡ ﺑﻨﺪﺓ ﺣﻖ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﭼﺮﺍ ﻛﻪ ﺫﺍﺕ ﺍﻭ ﺑﻪ ﺟﻬﺖ ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽﺍﺵ ﺫﺍﺗﯽ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ‬
‫ﺑﻨﺪﻩ ﺑﺎﺷﺪ ﻭ ﺍﮔﺮ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺗﻌﻠﻖ ﺑﻪ ﺣﻖ ﺁﺯﺍﺩ ﭘﻨﺪﺍﺷﺖ‪ ،‬ﻟﺰﻭﻣﺎً ﺍﺭﺍﺩﺓ ﺧﻮﺩ‬
‫ﺭﺍ ﺟﻬﺖ ﺑﻨﺪﻩﺷﺪﻥ ﺑﻪ ﻣﺘﻌﻠﻘﺎﺕ ﻗﻮﺍﻱ ﺷﻬﻮﻳﻪ ﻭ ﻏﻀﺒﻴﻪ ﺭﻫﺎ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻭ‬
‫ﺑﻪ ﺍﺻﻄﻼﺡ ﺑﻨﺪﺓ ﺷﻬﻮﺕ ﻭ ﻏﻀﺐ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺑﺸﺮ ﺍﻣﺮﻭﺯ ﺑﺎ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺍﻭﻣﺎﻧﻴﺴﻢ )ﻳﻌﻨﯽ ﺍﻧﺴﺎﻥ ﻣﺤﻮﺭﻱ ﺑﻪ ﺟﺎﻱ ﺧﺪﺍ‬
‫ﻣﺤﻮﺭﻱ( ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺗﻌﻠﻖ ﺑﻪ ﺣﻖ ﺭﻫﺎﻧﻴﺪﻩ ﻭ ﺑﺎ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻟﻴﺒﺮﺍﻟﻴﺴﻢ )ﻳﻌﻨﯽ‬
‫ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻤﺎﻡ ﺍﺑﻌﺎﺩ ﺣﺘﯽ ﺩﺭ ﺑﺮﺁﻭﺭﺩﻥ ﻣﻴﻞﻫﺎ ﻭ ﺷﻬﻮﺍﺕ ﺧﻮﺩ‪ ،‬ﺁﺯﺍﺩ ﺍﺳﺖ ﻭ‬
‫ﻫﻴﭻ ﻣﺤﺪﻭﺩﻳﺘﯽ ﻧﺪﺍﺭﺩ( ﻋﻤﻼً ﺧﻮﺩ ﺭﺍ ﺑﻨﺪﺓ ﻣﻴﻞﻫﺎﻱ ﺣﻴﻮﺍﻧﯽﺍﺵ ﻛﺮﺩﻩ ﻭ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪44‬‬

‫ﻧﻴﺰ ﭼﻮﻥ ﻛﻤﺎﻝ ﻣﻄﻠﻖ ﻓﻘﻂ ﺧﺪﺍ ﺍﺳﺖ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺍﺯ ﻃﺮﻳﻖ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧﺪﺍ‪،‬‬
‫ﺑﻪ ﺫﺍﺕِ ﻋﻴﻦ ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽﺍﺵ ﺟﻮﺍﺏ ﺻﺤﻴﺢ ﻧﺪﻫﺪ‪ ،‬ﮔﺮﻓﺘﺎﺭ ﻧﻴﻬﻴﻠﻴﺴﻢ ﻳﺎ‬
‫ﭘﻮﭺﺍﻧﮕﺎﺭﻱ ﻣﯽﺷﻮﺩ‪ ،‬ﭼﻮﻥ ﺑﺎ ﺑﻨﺪﻩ ﻏﻴﺮ ﻛﻤﺎﻝ ﻣﻄﻠﻖﺷﺪﻥ‪ ،‬ﻧﻴﺎﺯ ﺑﻪ ﻛﻤﺎﻝ‬
‫ﻣﻄﻠﻖ ﺧﻮﺩ ﺭﺍ ﺑﺮﺁﻭﺭﺩﻩ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﭼﮕﻮﻧﻪ ﻣﻨﻜﺮ‪ ،‬ﻣﻌﺮﻭﻑ ﻭ ﻣﻌﺮﻭﻑ‪ ،‬ﻣﻨﻜﺮ ﻣﻲﺷﻮﺩ‬

‫ﺑﺸﺮ ﺍﻣﺮﻭﺯ ﺑﺎ ﻏﻔﻠﺖ ﺍﺯ ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽ ﺧﻮﺩ ﻛﻪ ﺑﺎﻳﺪ ﺑﻨﺪﺓ ﺧﺪﺍ ﺑﺎﺷﺪ‪ ،‬ﺍﺭﺍﺩﺓ‬
‫ﺧﻮﻳﺶ ﺭﺍ ﻳﻜﺴﺮﻩ ﺻﺮﻑ ﺍﺭﺿﺎﻱ ﺷﻬﻮﺕ ﻭ ﻏﻀﺐ ﺧﻮﺩ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺍﻳﻦ‬
‫ﺣﺎﻟﺖ ﺩﻳﮕﺮ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﺭﺍ ﮔﻢ ﻛﺮﺩﻩ ﻭ ﺑﺎ ﺗﻌﻠﻖ ﺑﻪ ﺑﺎﻃﻞ‪ ،‬ﺍﻣﻴﺪﻭﺍﺭ ﺭﺳﻴﺪﻥ‬
‫ﺑﻪ ﻛﻤﺎﻝ ﺍﺳﺖ‪.‬‬
‫ﺍﻧﺴﺎﻥ ﺗﺎ ﺁﻧﮕﺎﻩ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺗﻌﻠﻖ ﺑﻪ ﺣﻖ ﺁﺯﺍﺩ ﻧﭙﻨﺪﺍﺭﺩ‪ ،‬ﺍﺯ ﺁﻥﺟﺎﻳﯽ ﻛﻪ‬
‫ﺑﺮﺍﻱ ﺧﻮﺩ ﻭﺟﻮﺩ ﺍﺳﺘﻜﻤﺎﻟﯽ ﻗﺎﺋﻞ ﺍﺳﺖ ﻭ ﺩﺭﺻﺪﺩ ﺍﺳﺖ ﺑﺎ ﺗﻘﺮﺏ ﺑﻪ ﺧﺪﺍ‬
‫ﺑﻬﺮﻩﺍﻱ ﺍﺯ ﻛﻤﺎﻝ ﺧﺪﺍﻭﻧﺪﻱ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻛﻨﺪ‪ ،‬ﻫﺮﮔﺰ ﺑﻪ ﻧﻘﺺﻫﺎﻱ‬
‫ﺷﺨﺼﯽ ﺧﻮﻳﺶ ﺍﺻﺎﻟﺖ ﻧﻤﯽﺩﻫﺪ‪ .‬ﺍﻣﺎ ﺍﮔﺮ ﺗﻮﺍﻧﺴﺖ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﯽ‬
‫ﺑﻨـﺪﻭﺑـﺎﺭﻱ ﺗﻮﺟﻴـﻪ ﻛﻨـﺪ ﻭ ﺧﻮﺩ ﺭﺍ ‪ -‬ﺑﺪﻭﻥ ﺍﻳﻦﻛﻪ ﺑﺎﻳﺪ ﺑﻨﺪﺓ ﺧﺪﺍ ﺑﺎﺷﺪ‪-‬‬
‫ﺑﭙﺬﻳﺮﺩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ‪ ،‬ﻧﻘﺎﻳﺺ ﻭ ﺧﺼﺎﺋﻞ ﺯﺷﺖ ﺭﺍ ﺍﺯ ﻟﻮﺍﺯﻡ ﻭﺟﻮﺩ‬
‫ﺧﻮﺩ ﺗﻠﻘﯽ ﻣﯽﻛﻨﺪ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ ﺩﻳﮕﺮ ﻧﻪﺗﻨﻬﺎ ﺩﺭ ﺟﻬﺖ ﺍﺻﻼﺡ ﻭ ﻳﺎ ﻻﻗﻞ‬
‫ﭘﻨﻬﺎﻥﻛﺮﺩﻥ ﺁﻥ ﺧﺼﺎﺋﻞ ﻧﻤﯽﻛﻮﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﺁﻧﻬﺎ ﺭﺍ ﺣُﺴﻦ ﻣﯽﭘﻨﺪﺍﺭﺩ‪ .‬ﻳﻌﻨﯽ‬
‫ﺩﺭ ﻏﻔﻠﺖِ ﺍﺭﺗﺒﺎﻁ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺑﺎ ﺣﻖ‪ ،‬ﭼﻪ ﺑﺴﺎ ﻣﻌﺮﻭﻑﻫﺎ ﻛﻪ ﻣﻨﻜَﺮ ﺷﻮﺩ‬
‫ﻭ ﭼﻪ ﺑﺴﺎ ﻣﻨﻜَﺮﻫﺎ ﻛﻪ ﻣﻌﺮﻭﻑ ﮔﺮﺩﺩ‪16«.‬‬

‫ﭘﺲ ﻣﻼﺣﻈﻪ ﻛﺮﺩﻳﺪ ﺩﺭ ﺍﻳﻦ ﺑﻨﺪ )ﺑﻨﺪ ‪ ،(9‬ﺑﺤﺚ ﺑﺮﺳﺮ ﺁﺛﺎﺭ ﻧﺰﺩﻳﻜﯽ ﺟﺎﻥ‬
‫ﺍﻧﺴﺎﻥ ﺑﻪ ﻛﻤﺎﻝ ﻣﻄﻠﻖ ﺍﺳﺖ ﻭ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﻛﻪ ﻳﮕﺎﻧﮕﯽ ﻭ ﻋﺪﻡ‬

‫‪» - 16‬ﺣﻜﻤﺖ ﺳﻴﻨﻤﺎ«‪ ،‬ﺷﻬﻴﺪﻣﺮﺗﻀﯽﺁﻭﻳﻨﯽ‪ ،‬ﺹ ‪) 68‬ﺑﺎ ﻛﻤﯽ ﺷﺮﺡ(‪.‬‬

‫‪45‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫ﭘﺮﺍﻛﻨﺪﮔﯽ ﺧﺎﻃﺮ ﺭﺍ ﺑﺎ ﻧﺰﺩﻳﻜﯽ ﺑﻪ ﻳﮕﺎﻧﻪ ﻣﻄﻠﻖ ﻳﻌﻨﯽ ﺫﺍﺕ ﺍَﺣﺪﻱ ﻣﯽﺗﻮﺍﻥ ﺑﻪ‬
‫ﺩﺳﺖ ﺁﻭﺭﺩ ﻭ ﻟﺬﺍ ﺗﻮﺻﻴﻪﻫﺎﻳﯽ ﻛﻪ ﺑﺮﺍﻱ ﺭﻫﺎﻳﯽ ﺍﺯ ﭘﺮﺍﻛﻨﺪﮔﯽ ﺧﺎﻃﺮ ﻣﯽﺷﻮﺩ‬
‫ﻭﻟﯽ ﺩﺭ ﺁﻥﻫﺎ ﻧﺰﺩﻳﻜﯽ ﺑﻪ ﺫﺍﺕ ﺍﺣﺪﻱ ﻟﺤﺎﻅ ﻧﺸﺪﻩﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﺑﻴﺸﺘﺮ ﭘﻨﻬﺎﻥ‬
‫ﻛﺮﺩﻥ ﺍﺿﻄﺮﺍﺏﻫﺎ ﺑﻪﺷﻤﺎﺭ ﺁﻭﺭﺩ‪ ،‬ﻭ ﺑﺎ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻥ ﺍﺿﻄﺮﺍﺏ ‪ -‬ﺑﻪﺟﺎﻱ ﺩﺭﻣﺎﻥ‬
‫ﺁﻥ‪ -‬ﺑﺎﻳﺪ ﻣﻨﺘﻈﺮ ﺑﻮﺩ ﻛﻪ ﺍﻳﻦ ﭘﺪﻳﺪﺓ ﺁﺯﺍﺭ ﺩﻫﻨﺪﺓ ﺭﻭﺣﯽ‪ ،‬ﺑﺎﺯ ﺑﻪ ﺻﻮﺭﺗﯽ ﺩﻳﮕﺮ‬
‫ﺑﺮﻭﺯ ﻛﻨﺪ‪ .‬ﻫﻤﭽﻨﺎﻥﻛﻪ ﺍﺣﺴﺎﺱ ﻓﻘﺮ ﺭﺍ ﻛﻪ ﺫﺍﺗﯽ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻓﻘﻂ ﺑﺎ ﺍﺭﺗﺒﺎﻁ ﺑﺎ‬
‫ﻏﻨﯽ ﻣﻄﻠﻖ ﻣﯽﺗﻮﺍﻥ ﺭﻓﻊ ﻛﺮﺩ ﻭ ﻧﻪ ﺭﺍﻩ ﺩﻳﮕﺮ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ‬
‫ﺑﺰﺭﮒ ﻛﻪ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﺑﺎ ﺩﺍﺷﺘﻦ ﺩﻧﻴﺎﻱ ﺑﻴﺸﺘﺮ‪ ،‬ﺍﻳﻦ ﺍﺣﺴﺎﺱ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﺑﺒﺮﻧﺪ‪ ،‬ﺑﻪ‬
‫ﻓﻘﺮ ﺭﻭﺣﯽ ﻭ ﺍﺿﻄﺮﺍﺏ ﺑﺰﺭﮔﺘﺮ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻩﺍﻧﺪ‪.‬‬

‫‪ -10‬ﻫﻤﺎﻫﻨﮕﻲ ﺗﺸﺮﻳﻊ ﺑﺎ ﺗﻜﻮﻳﻦ‬

‫ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻜﻮﻳﻦِ ﺧﻮﺩ ﻋﻴﻦ ﺭﺑﻂ ﺑﻪ ﺣﻖ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﺩﺭ ﺣﻮﺯﺓ‬
‫ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩ ﻳﻌﻨﯽ ﺩﺭ ﺗﺸﺮﻳﻊ ﻭ ﻋﺒﺎﺩﺍﺕ‪ ،‬ﺗﻤﺎﻣﺎً ﺗﺒﻌﻴﺖ ﺍﺯ ﺣﻖ ﺭﺍ ﺩﺭ ﻫﻤﻪ‬
‫ﺍﺑﻌﺎﺩ ﺧﻮﺩ‪ ،‬ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ‪ ،‬ﺗﺎ ﺗﻜﻮﻳﻦ ﻭ ﺗﺸﺮﻳﻊ ﻫﻤﺎﻫﻨﮓ ﺷﻮﺩ ﻭ ﺑﺎ ﺍﻧﺘﺨﺎﺑﯽ‬
‫ﻣﻄﺎﺑﻖ ﺫﺍﺗﺶ ﺍﺯ ﺣﻘﻴﻘﺖ ﺧﻮﺩ ﺩﻭﺭ ﻧﻤﺎﻧﺪ‪.‬‬
‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻣﺒﺎﺣﺜﯽ ﻛﻪ ﮔﺬﺷﺖ ﺭﻭﺷﻦ ﺷﺪ؛ ﺫﺍﺕ ﻭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ ﻋﻴﻦ‬
‫ﺭﺑﻂ ﻭ ﺍﺗﺼﺎﻝ ﺑﻪ ﺣﻖ ﺍﺳﺖ‪ ،‬ﺣﺎﻝ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺗﻮﺍﻧﺴﺖ ﺩﺭ ﺍﻧﺘﺨﺎﺏﻫﺎﻱ ﺧﻮﺩ ﻧﻴﺰ‬
‫ﺍﻧﺘﺨﺎﺏﻫﺎ ﻭ ﺍﻋﻤﺎﻟﯽ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﻛﻪ ﻣﻄﺎﺑﻖ ﺫﺍﺕ ﺧﻮﺩﺵ ﺑﺎﺷﺪ‪ ،‬ﻋﻤﻼً ﻫﺮﭼﻪ ﺭﺍ‬
‫ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ ﺍﺯ ﺫﺍﺕ ﺧﻮﺩ ﺟﺪﺍ ﻧﻤﯽﺷﻮﺩ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺍﻧﺘﺨﺎﺏﻫﺎﻳﺶ ﺑﺎ ﺫﺍﺗﺶ‬
‫ﻧﺎﻫﻤﺎﻫﻨﮓ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺣﺴﺎﺱ ﺁﺭﺍﻣﺶ ﻣﯽﻛﻨﺪ‪ ،‬ﺩﺭ ﻏﻴﺮ ﺍﻳﻦ ﺻﻮﺭﺕ‬
‫ﺩﺍﺋﻤﺎً ﺩﺭ ﺍﺿﻄﺮﺍﺏ ﻭ ﻋﺪﻡ ﺁﺭﺍﻣﺶ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﺍﮔﺮ ﺯﻥﻫﺎ ﻭ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪46‬‬

‫ﻣﺮﺩﻫﺎ‪ ،‬ﺍﻧﺘﺨﺎﺏﻫﺎﻳﺸﺎﻥ ﻣﻄﺎﺑﻖ ﺧﺼﻮﺻﻴﺎﺕ ﺭﻭﺣﯽ ﻭ ﺟﺴﻤﯽ ﺧﻮﺩﺷﺎﻥ ﻧﺒﺎﺷﺪ‪،‬‬

‫ﺩﺭ ﺯﻧﺪﮔﯽ ﺩﺭ ﻓﺸﺎﺭ ﺭﻭﺣﯽ ﻭ ﺟﺴﻤﯽ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪.‬‬
‫ﺣﺎﻝ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﻛﻪ ﻣﺎ ﺩﺭ ﺗﻤﺎﻡ ﺍﺑﻌﺎﺩِ ﻭﺟﻮﺩﻱ ﻭ ﺫﺍﺗﯽ‪ ،‬ﻋﻴﻦ ﺭﺑﻂ‬
‫ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺘﻴﻢ‪ ،‬ﺍﮔﺮ ﺩﺭ ﺗﻤﺎﻡ ﺍﻧﺘﺨﺎﺏﻫﺎﻱ ﺧﻮﺩ ﺑﺮﺍﺳﺎﺱ ﺣﻜﻢ ﺧﺪﺍﻭﻧﺪ‬
‫ﻋﻤﻞ ﻛﻨﻴﻢ‪ ،‬ﻋﻤﻼً ﺗﻜﻮﻳﻦ ﻭ ﺗﺸﺮﻳﻊ ﻣﺎ ﻫﻤﺎﻫﻨﮓ ﺷﺪﻩ ﺍﺳﺖ )ﻳﻌﻨﯽ ﺍﺑﻌﺎﺩ ﻭﺟﻮﺩﻱ‬
‫ﻣﺎ ﻭ ﺍﺑﻌﺎﺩ ﻋﻤﻠﯽ ﻭ ﺍﺧﺘﻴﺎﺭﻱ ﻣﺎ ﻫﻤﺎﻫﻨﮓ ﺷﺪﻩ ﺍﺳﺖ( ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﻫﻢ ﻧﻤﯽﺷﻮﺩ‬
‫ﺩﺭ ﺑﻌﻀﯽ ﺍﺯ ﻣﻮﺍﺭﺩ ﺑﺮ ﺍﺳﺎﺱ ﺣﻜﻢ ﺧﺪﺍ ﻭ ﺩﺭ ﺑﻌﺾ ﺩﻳﮕﺮ ﺑﺮﺍﺳﺎﺱ ﻧﻈﺮ‬
‫ﺷﺨﺼﯽ ﺧﻮﺩ ﻭ ﻳﺎ ﻧﻈﺮ ﺍﺟﺘﻤﺎﻉ ﻋﻤﻞ ﻧﻤﻮﺩ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ‪ ،‬ﺍﻧﺴﺎﻥ‬
‫ﻣﻄﺎﺑﻖ ﺫﺍﺕ ﺧﻮﺩ ﻛﻪ ﺩﺭ ﺗﻤﺎﻡ ﺍﺑﻌﺎﺩ ﻋﻴﻦ ﺭﺑﻂ ﺑﻪ ﺣﻖ ﺍﺳﺖ‪ ،‬ﻋﻤﻞ ﻧﻜﺮﺩﻩﺍﺳﺖ‬
‫ﻭ ﺩﺭ ﺍﻧﺘﺨﺎﺏﻫﺎﻱ ﺧﻮﺩ‪ ،‬ﺑﻨﺪﺓ ﺧﺪﺍ ﻣﺤﺴﻮﺏ ﻧﻤﯽﺷﻮﺩ ﻭ ﻭﺍﺭﺩ ﺻﺤﻨﺔ ﻋﺒﻮﺩﻳﺖ‬
‫ﻧﺸﺪﻩﺍﺳﺖ‪ ،‬ﺗﺎ ﺑﺎ ﻫﻤﺖ ﺧﻮﺩ ﺑﻪ ﺁﻥ ﺭﺑﻂِ ﺫﺍﺗﯽِ ﺗﻜﻮﻳﻨﯽ ﻛﻪ ﻧﻬﺎﻳﺖ ﺁﺭﺯﻭﻱ‬
‫ﺍﻭﻟﻴﺎﺀ ﺍﺳﺖ‪ ،‬ﺩﺳﺖ ﻳﺎﺑﺪ‪.‬‬
‫ﺍﻭﻟﻴﺎﺀ ﺍﻟﻬﯽ ﻣﺘﻮﺟﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﺷﺪﻩﺍﻧﺪ ﻛﻪ ﺍﮔﺮ ﻋﻤﻞ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺫﺍﺕ ﺧﻮﺩ‬
‫ﻛﻪ ﻋﻴﻦ ﻧﻴﺎﺯ ﺑﻪ ﺣﻖ ﺍﺳﺖ ﻫﻤﺎﻫﻨﮓ ﻛﻨﻨﺪ‪ ،‬ﻫﻤﭽﻨﺎﻥﻛﻪ ﺫﺍﺕ ﻣﺨﻠﻮﻕ ﺑﺎ ﻋﻴﻦ‬
‫ﺭﺑﻂ ﺑﻮﺩﻥ ﺑﺎ ﺧﺎﻟﻖِ ﺧﻮﺩ‪ ،‬ﺩﺍﺋﻤﺎً ﺍﺯ ﺁﻥ ﺫﺍﺕ‪ ،‬ﻓﻴﺾ ﺩﺭﻳﺎﻓﺖ ﻣﯽﻛﻨﺪ‪ ،‬ﺟﺎﻥ ﻭ‬
‫ﻗﻠﺐ ﺁﻥﻫﺎ ﻫﻢ ﺗﻤﺎﻣﺎً ﺍﺳﺘﻌﺪﺍﺩ ﭘﺬﻳﺮﺵ ﻟﻄﻒ ﺩﺍﺋﻤﯽ ﺣﻖ ﺭﺍ ﺑﻪﺩﺳﺖ ﺧﻮﺍﻫﺪ‬
‫ﺁﻭﺭﺩ ﻭ ﻗﻠﺐﺷﺎﻥ ﻇﺮﻑ ﭘﺬﻳﺮﺵ ﻓﻴﻮﺿﺎﺕ ﺣﻀﺮﺕ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﯽﮔﺮﺩﺩ‪ ،‬ﻭ ﺑﻪ‬
‫ﺭﺍﺳﺘﯽ ﻋﺒﺎﺩﺍﺕ ‪ -‬ﺑﻪ ﻭﻳﮋﻩ ﻧﻤﺎﺯ‪ -‬ﺑﺮﺍﻱ ﻫﻤﺎﻫﻨﮕﯽ ﺑُﻌﺪ ﺗﻜﻮﻳﻨﯽ ﺑﺎ ﺑُﻌﺪ ﺗﺸﺮﻳﻌﯽ‬
‫ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﺩﺭ ﻧﻤﺎﺯ؛ ﻧﻈﺎﻡ ﺗﻜﻮﻳﻦ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﭘﺬﻳﺮﺵ ﺩﺳﺘﻮﺭﺍﺕ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺘﻤﺜّﻞ ﻣﯽﻛﻨﻴﺪ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﺩﺭ ﻗﻨﻮﺕ‪ ،‬ﺭﻛﻮﻉ ﻭ ﺳﺠﻮﺩ‪ ،‬ﺑﻪﺧﺼﻮﺹ‬
‫ﺩﺭ ﺳﺠﻮﺩ ﻣﯽﻧﻤﺎﻳﺎﻧﯽ ﻛﻪ ﺍﺗﺼﺎﻝ ﺑﻪ ﺣﻖ ﺍﺯ ﺫﺍﺕ ﺑﻨﺪﻩ‪ ،‬ﺟﺪﺍﻳﯽ ﻧﺎﭘﺬﻳﺮ ﺍﺳﺖ ﻭ‬
‫‪47‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫ﺍﻭ ﻧﻤﯽﺗﻮﺍﻧﺪ ﺍﺯ ﭼﻨﻴﻦ ﺣﺎﻟﺘﯽ ﺧﺎﺭﺝ ﺷﻮﺩ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﺷﻤﺎ ﺩﺍﺭﻳﺪ ﺭﺍﺯ ﺗﻜﻮﻳﻨﯽ‬
‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺣﻴﻄﺔ ﺍﺧﺘﻴﺎﺭ ﺧﻮﻳﺶ ﺑﻪ ﻧﻤﺎﻳﺶ ﻣﯽﮔﺬﺍﺭﻳﺪ‪ .‬ﻫﺪﻑ ﻋﺒﺎﺩﺍﺕ ﺑﻪ‬
‫ﻭﻳﮋﻩ ﻧﻤﺎﺯ‪ ،‬ﻫﺪﺍﻳﺖ ﺑﻪ ﻧﻈﺎﻡ ﺗﻜﻮﻳﻦ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺩﺭ ﻓﻘﺮ ﺗﻜﻮﻳﻨﯽ‪ ،‬ﻓﻴﺾ ﺧﺪﺍ‬
‫ﻫﺮﮔﺰ ﻗﻄﻊ ﻧﻤﯽﺷﻮﺩ‪ ،‬ﺍﮔﺮ ﺑﻨﺪﻩ ﺩﺭ ﻋﻤﻞ ﻭ ﺍﺧﺘﻴﺎﺭ ﺧﻮﻳﺶ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺩﺭ ﭼﻨﻴﻦ‬
‫ﺟﺮﻳﺎﻧﯽ ﻭﺍﺭﺩ ﻛﻨﺪ ﻫﺮﮔﺰ ﻃﻠﺐ ﻭ ﺗﻤﻨّﺎﻳﺶ ﺑﯽﺟﻮﺍﺏ ﻧﺨﻮﺍﻫﺪ ﻣﺎﻧﺪ‪ ،‬ﭼﻮﻥ ﻣﺜﻞ‬
‫ﺫﺍﺗﺶ ﻛﻪ ﻋﻴﻦ ﻓﻘﺮ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻋﻤﻞ ﻭ ﺍﺭﺍﺩﻩ ﻧﻴﺰ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻋﻴﻦ ﻓﻘﺮ ﻛﺸﺎﻧﺪﻩ ﻭ‬
‫ﻭﺟﻮﺩﺵ ﺗﻤﺎﻣﺎً ﻋﻴﻦ ﻃﻠﺐ ﻭ ﺩﺭﺧﻮﺍﺳﺖ ﺍﺯ ﺣﻖ ﺷﺪﻩ‪ ،‬ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﺗﻤﺎﻡ‬
‫ﻭﺟﻮﺩﺵ ﺩﺭ ﺗﻜﻮﻳﻦ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻫﻮﻳﺖ ﺗﻌﻠﻘﯽﺍﺵ ﻋﻴﻦ ﺳﺆﺍﻝ ﻭ ﻧﻴﺎﻳﺶ ﺍﺳﺖ‪.‬‬
‫ﻟﺬﺍ ﺩﺭ ﺣﺎﻟﺖ ﺗﺸﺮﻳﻊ ﻓﻘﻂ ﺣﻖ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣﯽﻛﻨﺪ ﻭ ﺍﺯ ﺣﻖ ﺗﻘﺎﺿﺎﻱ ﺗﺄﺛﻴﺮ‬
‫ﺩﺍﺭﺩ‪ .‬ﭼﻮﻥ ﺩﺭ ﻣﻨﻈﺮﺵ ﺟﺰ ﺣﻖ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ ﺩﺭ ﻋﻤﻞ‪ ،‬ﺍﺳﺘﻌﺪﺍﺩ‬
‫ﭘﺬﻳﺮﺵ ﻓﻴﺾ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺭﺍ ﭘﻴﺪﺍ ﻛﺮﺩﻩﺍﺳﺖ‪.‬‬

‫‪ -11‬ﺧﺪﺍﻭﻧﺪ ﻭﺟﻮﺩ ﺍﺷﻴﺎﺀ ﺭﺍ ﻣﻲﺩﻫﺪ ﻭ ﻧﻪ ﺧﺎﺻﻴﺖ ﺁﻥﻫﺎ ﺭﺍ‬

‫ﺳﺆﺍﻝ‪ :‬ﺍﮔﺮ ﺑﮕﻮﻳﻴﻢ ﻫﻤﺔ ﻣﺨﻠﻮﻗﺎﺕ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺁﻓﺮﻳﺪﻩ‪ ،‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦﻛﻪ‬
‫ﻫﺮﭼﻪ ﺧﺎﻟﻖِ ﺷﺊ ﺑﻪ ﺷﺊ ﺩﺍﺩﻩﺑﺎﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﺧﻮﺩﺵ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﺍﺻﻄﻼﺡ‬
‫»ﻣُﻌْﻄِﻲِ ﺷِﻴْﺊ‪ ،‬ﻓﺎﻗِﺪ ﺷﻴﺊ ﻧﻴﺴﺖ« ﺁﻳﺎ ﺍﻳﻦ ﺍﺷﻜﺎﻝ ﭘﻴﺶ ﻧﻤﯽﺁﻳﺪ ﻛﻪ ﭘﺲ‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﺎﻳﺪ ﺧﺎﺻﻴﺖ ﻣﺨﻠﻮﻗﺎﺕ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؟ ﻣﺜﻼً ﺑﺎﻳﺪ ﺷﻴﺮﻳﻨﯽ ﺷﻜﺮ ﻭ‬
‫ﺷﻮﺭﻱ ﻧﻤﻚ ﻭ ﺧﺎﺻﻴﺖ ﺳﺎﻳﺮ ﻣﺨﻠﻮﻗﺎﺕ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﺩﺭ ﻣﺒﺎﺣﺚ ﻗﺒﻞ ﺭﻭﺷﻦ ﺷﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻋﻴﻦ ﻫﺴﺘﯽ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﻣﺴﻠّﻢ ﺍﺯ ﻋﻴﻦ ﻫﺴﺘﯽ ﺟﺰ ﻫﺴﺘﯽ ﺻﺎﺩﺭ ﻧﻤﯽﺷﻮﺩ‪ ،‬ﻭ ﺣﺎﻻ ﻫﺴﺘﯽ ﺩﺭ ﻣﺮﺍﺗﺐ‬
‫ﻧﺰﻭﻟﯽ ﺧﻮﺩ ﺧﻮﺍﺹ ﺁﻥ ﻣﺮﺗﺒﻪ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﻟﺬﺍ ﺧﺪﺍﻭﻧﺪ ﻭﺟﻮﺩ ﻭ ﻫﺴﺘﯽ ﻫﺮﭼﻴﺰ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪48‬‬

‫ﺭﺍ ﺑﻪ ﺍﻭ ﻣﯽﺩﻫﺪ‪ .‬ﻭ ﺧﺎﺻﻴﺖ ﺁﻥ ﭼﻴﺰ ﺑﻪ ﺟﻬﺖ ﻣﺮﺗﺒﻪ ﻭ ﻣﺤﺪﻭﺩﻳﺖ ﻭﺟﻮﺩﻱ‬

‫ﺁﻥ ﭼﻴﺰ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﺮ ﺷﯽﺍﻱ ﺍﺯ ﺟﻬﺖ ﺟﻨﺒﺔ ﻭﺟﻮﺩﻱﺍﺵ ﺑﻪ ﺧﺪﺍ‬
‫ﻣﺮﺑﻮﻁ ﺍﺳﺖ ﻭ ﻧﻪ ﺍﺯ ﺟﻨﺒﺔ ﺷﺊ ﺧﺎﺹ ﺑﻮﺩﻧﺶ‪ .‬ﭘﺲ ﺧﺪﺍﻭﻧﺪ ﻭﺟﻮﺩ ﻧﻤﻚ ﺭﺍ‬
‫ﺑﻪ ﻧﻤﻚ ﺩﺍﺩﻩﺍﺳﺖ‪ ،‬ﺣﺎﻻ ﺍﻳﻦ ﻧﻤﻚ ﺩﺭ ﺍﻳﻦ ﻣﺮﺗﺒﻪ ﺍﺯ ﻭﺟﻮﺩ‪ ،‬ﻋﻴﻦ ﺷﻮﺭﻱ‬
‫ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﺷﻮﺭﻱﺍﺵ ﺑﻪ ﺟﻬﺖ ﻣﺤﺪﻭﺩﻳﺖ ﻭﺟﻮﺩﻱ ﻧﻤﻚ ﺍﺳﺖ ﻭ ﺧﺪﺍﻭﻧﺪ‬
‫ﻛﻪ ﻣﺤﺪﻭﺩﻳﺖ ﻭﺟﻮﺩﻱ ﻧﻤﻚ ﺭﺍ ﻧﺪﺍﺭﺩ‪ ،‬ﭘﺲ ﺷﻮﺭﻱ ﻧﻤﻚ ﺭﺍ ﻫﻢ ﻧﺨﻮﺍﻫﺪ‬
‫ﺩﺍﺷﺖ‪ ،‬ﺑﺮﻫﻤﻴﻦ ﺍﺳﺎﺱ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﺑﺮﺍﻱ ﺑﻘﻴﺔ ﺍﺷﻴﺎﺀ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﺪ ﻛﻪ‬
‫ﺧﺪﺍﻭﻧﺪ ﺷﻴﺮﻳﻦ ﻭ ﺗﺮ ﻭ‪ ...‬ﻫﻢ ﻧﻴﺴﺖ ﺩﺭ ﻋﻴﻨﯽ ﻛﻪ ﻭﺟﻮﺩ ﺷﻴﺮﻳﻨﯽ ﻭ ﺁﺏ ﺍﺯ‬
‫ﺍﻭﺳﺖ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺁﻳﺎ ﺩﺭﺳﺖ ﺍﺳﺖ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﻭﺟﻮﺩ ﺍﺷﻴﺎﺀ ﻣﺮﺑﻮﻁ ﺑﻪ ﺧﺪﺍ ﻭ ﺩﺭ‬
‫ﺩﺳﺖ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﻭﻟﯽ ﺧﺎﺻﻴﺖ ﺍﺷﻴﺎﺀ ﻣﺮﺑﻮﻁ ﺑﻪ ﺧﻮﺩﺷﺎﻥ ﺍﺳﺖ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﺧﻴﺮ؛ ﭼﻮﻥ ﺧﺎﺻﻴﺖ ﺍﺷﻴﺎﺀ ﺑﻪ ﺗﺒﻊ ﻭﺟﻮﺩ ﺍﺷﻴﺎﺀ ﺍﺳﺖ‪ .‬ﭘﺲ ﻭﻗﺘﯽ‬
‫ﻭﺟﻮﺩ ﺍﺷﻴﺎﺀ ﺍﺯ ﺧﺪﺍ ﺍﺳﺖ ﺑﻪ ﺗﺒﻊ ﺁﻥ‪ ،‬ﺧﺎﺻﻴﺖ ﺍﺷﻴﺎﺀ ﻫﻢ ﺍﺯ ﺧﺪﺍ ﺍﺳﺖ‪ ،‬ﻣﻨﺘﻬﺎ‬
‫ﺑﺤﺚ ﻗﺒﻠﯽ ﺭﺍ ﻧﺒﺎﻳﺪ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩ ﻛﻪ ﺧﺎﺻﻴﺖ ﺍﺷﻴﺎﺀ ﻣﺴﺘﻘﻴﻤﺎً ﺍﺯ ﺧﺪﺍ ﺻﺎﺩﺭ‬
‫ﻧﻤﯽﺷﻮﺩ ﺗﺎ ﺍﺷﻜﺎﻝ ﻓﻮﻕ ﺑﻪﻭﺟﻮﺩ ﺁﻳﺪ ﻭ ﺗﺼﻮﺭ ﺷﻮﺩ ﭘﺲ ﺑﺎﻳﺪ ﺧﺪﺍ ﺷﻴﺮﻳﻦ ﻭ‬
‫ﺷﻮﺭ ﺑﺎﺷﺪ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﺟﻮﺍﺏ ﻣﯽﺗﻮﺍﻥ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺖ ﻛﻪ ﺧﺪﺍ ﺍﮔﺮ ﺧﻮﺍﺳﺖ ﺧﺎﺻﻴﺘﯽ ﺭﺍ‬
‫ﺍﻳﺠﺎﺩ ﻭ ﻳﺎ ﺧﺎﺻﻴﺘﯽ ﺭﺍ ﻣﻌﺪﻭﻡ ﻧﻤﺎﻳﺪ‪ ،‬ﺩﺭ ﻭﺟﻮﺩﻱ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺁﻥ ﺧﺎﺻﻴﺖ‬
‫ﺍﺳﺖ ﺗﺼﺮﻑ ﻣﯽﻧﻤﺎﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﻣﻮﺟﻮﺩ ﻳﺎ ﻣﻌﺪﻭﻡ ﻣﯽﻛﻨﺪ‪.‬‬
‫‪49‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫‪ -12‬ﺣﻴﺎﺕ ﻭ ﻋﻠﻢ ﻣﻮﺟﻮﺩﺍﺕ‬

‫ﻭﻗﺘﯽ ﺭﻭﺷﻦ ﺷﺪ؛ ﺧﺪﺍﻭﻧﺪ ﻛﻪ ﻋﻴﻦ ﻭﺟﻮﺩ ﺍﺳﺖ‪ ،‬ﻋﻴﻦ ﻛﻤﺎﻝ ﺍﺳﺖ ﻭ ﺩﺭ‬
‫ﻧﺘﻴﺠﻪ ﻋﻴﻦ ﻋﻠﻢ‪ ،‬ﺣﻴﺎﺕ‪ ،‬ﻗﺪﺭﺕ ﻭ‪ ...‬ﺍﺳﺖ‪ .‬ﭘﺲ ﻫﺮ ﺩﺭﺟﻪ ﺍﺯ ﻭﺟﻮﺩ‪ ،‬ﻋﻴﻦ‬
‫ﻫﻤﺎﻥ ﺩﺭﺟﻪ ﺍﺯ ﻋﻠﻢ‪ ،‬ﺣﻴﺎﺕ‪ ،‬ﻗﺪﺭﺕ ﻭ ‪ ...‬ﺍﺳﺖ‪ .‬ﭼﺮﺍ ﻛﻪ ﺍﮔﺮ ﻭﺟﻮﺩِ ﻧﺎﺯﻟﻪ‬
‫ﺍﻱ ﺩﺭ ﺻﺤﻨﻪ ﺑﻮﺩ‪ ،‬ﭼﻮﻥ »ﻭﺟﻮﺩ« ﻋﻴﻦ ﻋﻠﻢ‪ ،‬ﺣﻴﺎﺕ ﻭ ﻗﺪﺭﺕ ﺍﺳﺖ‪ ،‬ﭘﺲ‬
‫ﺁﻥ ﻭﺟﻮﺩِ ﻧﺎﺯﻟﻪ ﺩﺍﺭﺍﻱ ﻋﻠﻢ‪ ،‬ﺣﻴﺎﺕ ﻭ ﻗﺪﺭﺕِ ﻧﺎﺯﻟﻪ ﺩﺭ ﺣﺪّ ﺧﻮﺩﺵ ﺍﺳﺖ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﻳﻌﻨﯽ ﺳﻨﮓ ﻭ ﭼﻮﺏ ﻭ ﺁﺏ ﻫﻢ ﺣﻴﺎﺕ ﻭ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ ﺩﺍﺭﻧﺪ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﺑﻠﯽ؛ ﻭﻟﯽ ﺣﻴﺎﺕ ﻭ ﻗﺪﺭﺕِ ﻣﺨﺼﻮﺹِ ﻣﺮﺗﺒﺔ ﺧﻮﺩ ﺭﺍ ﻧﻪ ﺍﻳﻦﻛﻪ‬
‫ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﺳﻨﮓﻫﺎ ﺣﻴﺎﺕِ ﺩﺭ ﺣﺪّ ﺍﻧﺴﺎﻥ ﻳﺎ ﺣﻴﻮﺍﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺩﺭ‬
‫ﺣﺎﻟﯽ ﻛﻪ ﺩﺭ ﻣﺮﺗﺒﺔ ﻭﺟﻮﺩﻱ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﻧﻴﺴﺘﻨﺪ‪ .‬ﺩﺭ ﻫﻤﻴﻦ ﺭﺍﺳﺘﺎ ﻗﺮﺁﻥ ﻣﯽ‬
‫ﺗَﺴْﺒﻴﺤَﻬُﻢ‪17«...‬‬ ‫ﻓﺮﻣﺎﻳﺪ‪» :‬ﻭَ ﺍِﻥْ ﻣِﻦْ ﺷَﻴْﺊٍ ﺍِﻻّ ﻳُﺴَﺒِّﺢُ ﺑِﺤَﻤْﺪِﻩ ﻭَﻟﻜِﻦْ ﻻ ﺗَﻔْﻘَﻬُﻮﻥَ‬
‫ﻳﻌﻨﯽ ﻫﻴﭻ ﭼﻴﺰﻱ ﻧﻴﺴﺖ ﻣﮕﺮ ﺍﻳﻦﻛﻪ ﺑﻪ ﺣﻤﺪ ﺧﺪﺍ‪ ،‬ﺍﻭ ﺭﺍ ﺗﺴﺒﻴﺢ ﻣﯽﻛﻨﺪ‪ ،‬ﻭﻟﯽ‬
‫ﺷﻤﺎ ﺗﺴﺒﻴﺢ ﺁﻥﻫﺎ ﺭﺍ ﻧﻤﯽﻓﻬﻤﻴﺪ‪.‬‬
‫ﭘﺲ ﺑﺎﻳﺪ ﻣﺘﻮﺟﻪ ﺑﻮﺩ ﺗﻤﺎﻡ ﻋﺎﻟَﻢ ﻳﻚ ﻧﺤﻮﻩ ﻇﻬﻮﺭ‪ ،‬ﺍﺯ ﺣﻴﺎﺕ ﻭ ﻋﻠﻢ ﻭ‬
‫ﻗﺪﺭﺕ ﺣﻖ ﺍﺳﺖ‪ ،‬ﻫﺮﭼﻨﺪ ﻛﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺟﻨﺒﻪﻫﺎﻱ ﺣﻴﺎﺕ ﻭ ﻗﺪﺭﺕ ﻭ ﻋﻠﻢ ﺭﺍ‬
‫ﺩﺭ ﺁﻥﻫﺎ ﻧﻨﮕﺮﺩ ﻭ ﺑﻪ ﺳﻨﮓ ﻭ ﺩﺭﺧﺖ ﻭ ﺭﻭﺩﺧﺎﻧﻪ ﺑﻮﺩﻥ ﺁﻥﻫﺎ ﻓﻘﻂ ﻧﻈﺮ ﻛﻨﺪ‪،‬‬
‫ﻫﻤﻴﻦ ﺳﻨﮓﻫﺎ ﻭ ﺩﺭﺧﺖﻫﺎ ﺑﺮﺍﻱ ﺍﻭ ﺣﺠﺎﺏ ﺣﻖ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﯽ ﻛﻪ‬
‫ﺍﮔﺮ ﻣﻨﻈﺮ ﺧﻮﺩ ﺭﺍ ﻋﻮﺽ ﻛﻨﻴﻢ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪:‬‬
‫ﺣﺠﺎﺏِﺭﻭﻱ ﺗﻮ ﻫﻢ ﺭﻭﻱِ ﺗﻮﺳﺖ ﺩﺭﻫﻤﻪﺣﺎﻝ ﻧﻬﺎﻥ ﺯﭼﺸﻢ ﺟﻬﺎﻧﯽ ﺯﺑﺲ ﻛﻪ ﭘﻴﺪﺍﻳﯽ‬

‫‪ - 17‬ﺳﻮﺭﻩ ﺍﺳﺮﺍﺀ‪ ،‬ﺁﻳﻪ ‪.44‬‬

‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪50‬‬

‫ﻣﺜﻞ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ ﻛﻪ ﺍﺯ ﻳﻚ ﺟﻬﺖ ﻣﺎﻧﻊ ﺭﺅﻳﺖ ﺧﻮﺩ ﺧﻮﺭﺷﻴﺪ ﺍﺳﺖ‪،‬‬

‫ﻭﻟﯽ ﺍﺯ ﺟﻬﺖ ﺩﻳﮕﺮ ﻇﻬﻮﺭ ﺧﻮﺩ ﺧﻮﺭﺷﻴﺪ ﺍﺳﺖ‪.‬‬

‫ﭘﻠﻲ ﺑﻪ ﺳﻮﻱ ﻋﺮﻓﺎﻥ‬

‫ﺻﺤﺒﺖ ﻣﺎ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺑﺮﻫﺎﻥﻫﺎﻱ ﺻﺪﻳﻘﻴﻦ ﻭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﭘﻠﯽ‬
‫ﻫﺴﺘﻨﺪ ﺍﺯ ﺑﺮﻫﺎﻥ ﺑﻪ ﺳﻮﻱ ﻋﺮﻓﺎﻥ‪ .‬ﻳﻌﻨﯽ ﺩﺭ ﻋﻴﻦ ﺍﻳﻦﻛﻪ ﻋﻘﻞ ﺍﺯ ﻃﺮﻳﻖ ﺍﻳﻦ‬
‫ﺑﺮﺍﻫﻴﻦ ﻣﺘﻮﺟﻪ ﺣﻘﺎﻳﻘﯽ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻣﯽﺷﻮﺩ‪ ،‬ﺯﻣﻴﻨﻪ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﯽﻛﻨﻨﺪ ﺗﺎ‬
‫ﺩﻝْ ﺗﻮﺍﻥ ﺭﻭﻳﺎﺭﻭﻳﯽ ﺑﺎ ﺁﻥ ﺣﻘﺎﻳﻖ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﺪ‪ ،‬ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ ﺷﻤﺎ ﭘﺲ ﺍﺯ ﻓﻬﻢ‬
‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﻣﯽﺗﻮﺍﻧﻴﺪ ﻫﻢﻣﻨﻈﺮ ﺑﺎ ﻋﺎﺭﻓﺎﻥ ﺑﺒﻴﻨﻴﺪ ﻛﻪ‪:‬‬
‫ﺍﺳﺖ‪،‬ﻛﺎﻥﻧﻘﺶ‬ ‫ﺁﻥﻛﺲ‬ ‫ﻫﺮ ﻧﻘﺶ ﻛﻪ ﺑﺮ ﺗﺨﺘﺔ ﻫﺴﺘﯽ ﭘﻴﺪﺍﺳﺖ ﺁﻥﺻﻮﺭﺕ‬
‫ﺩﺭﻳـﺎﻱ ﻛﻬﻦ ﭼـﻮ ﺑﺮ ﺯﻧـﺪ ﻣﻮﺟـﯽ ﻧﻮ ﺁﺭﺍﺳﺖ‬
‫ﻣﻮﺟـﺶ ﺧﻮﺍﻧﻨـﺪ ﻭ ﺩﺭ ﺣﻘﻴﻘـﺖ‬
‫ﺩﺭﻳـﺎﺳـﺖ‬
‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻣﯽﻳﺎﺑﻴﺪ‪ ،‬ﻧﻤﻮﺩﻱ ﺍﺯ‬ ‫ﻳﺎ ﻫﺮﭼﻪ ﺭﺍ ﺍﺯ ﻃﺮﻳﻖ ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﺩﺭ‬
‫ﻭﺟﻮﺩ ﻣﻄﻠﻖ ﺑﺒﻴﻨﻴﺪ ﻭ ﺗﺼﺪﻳﻖ ﻛﻨﻴﺪ ﻛﻪ‪:‬‬
‫ﺟﻤﻠـﻪ ﻣﺮ ﺁﺏ ﺭﺍ ﺣﺒــﺎﺏ ﺑــُـﻮَﺩ‬ ‫ﻣﻮﺝﻫﺎﻳﯽ ﻛﻪ ﺑﺤﺮِ ﻫﺴﺘﯽ ﺭﺍﺳﺖ‬
‫ﺩﺭ ﺣﻘﻴﻘــﺖ ﺣﺒــﺎﺏ‪ ،‬ﺁﺏ ﺑــُـﻮَﺩ‬ ‫ﮔﺮﭼﻪ ﺁﺏ ﻭ ﺣﺒـﺎﺏ ﺑﺎﺷـــﺪ ﺩﻭ‬
‫ﺭﺍﺳﺖ ﭼﻮﻥﻫﺴﺘﯽ ﻭ ﺳﺮﺍﺏ ﺑــُـﻮَﺩ‬ ‫ﭘﺲ ﺍﺯ ﺍﻳـﻦ ﺭﻭﻱ ﻫﺴﺘـﯽ ﺍﺷﻴــﺎﺀ‬
‫ﺩﺭ ﻭﺍﻗﻊ ﻭﺟﻮﺩ ﻣﻄﻠﻖ ﻛﻪ ﻫﻴﭻ ﻣﺤﺪﻭﺩﻳﺖ ﻭ ﭼﮕﻮﻧﮕﯽ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻪ ﻇﻬﻮﺭ‬
‫ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﺷﺪﻩ ﻛﻪ ﮔﻔﺖ‪:‬‬
‫ﺯ ﺑﻴﭽﻮﻧﯽ ﺑﻪ ﺭﻧﮓ ﭼﻮﻥ ﺩﺭ ﺁﻣﺪ‬ ‫ﺯ ﺩﺭﻳﺎ ﻣﻮﺝ ﮔﻮﻧﺎﮔﻮﻥ ﺑﺮﺁﻣﺪ‬
‫ﮔﻬﯽ ﺑﺮ ﺻﻮﺭﺕ ﻣﺠﻨﻮﻥ ﺩﺭ ﺁﻣﺪ‬ ‫ﮔﻬﯽ ﺩﺭ ﻛﺴﻮﺕ ﻟﻴﻠﯽ ﻓﺮﻭ ﺷﺪ‬
‫ﺗﺎ ﺁﻥﺟﺎ ﻛﻪ ﺧﻮﺍﻫﯽ ﮔﻔﺖ‪:‬‬
‫ﻫﺮﻟﺤﻈﻪ ﻣﭙﻮﺵ ﭼﻬﺮﻩﭼﻮﻥ ﻋﺸﻮﻩ‬ ‫ﺑﺎ ﮔﻠﺮﺥ ﺧﻮﻳﺶ ﮔﻔﺘﻢ ﺍﻱ ﻏﻨﭽﻪ‬
‫ﮔﺮﺍﻥ‬ ‫ﺩﻫﺎﻥ‬
‫‪51‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫ﺩﺭ ﭘﺮﺩﻩ ﻋﻴﺎﻥ ﺑﺎﺷﻢ ﻭ ﺑﯽ ﭘـــﺮﺩﻩ‬ ‫ﺯﺩ ﺧﻨﺪﻩﻛﻪ ﻣﻦﺑﻪ ﻋﻜﺲ ﺧﻮﺑﺎﻥ‬
‫ﺟﻬﺎﻥﻭ ﺍﻳﻦ ﺳﻴﺮ‪ ،‬ﻛﺎﺭ ﺭﺍ ﺗﺎ ﺁﻥﺟﺎ ﺟﻠﻮﻧــﻬﺎﻥ‬
‫ﻣﯽﺑﺮﺩ ﻛﻪ ﻫﻤﺮﺍﻩ ﺑﺎ ﺑﺼﻴﺮﺕ ﻋﻠﻮﻱ‬
‫ﺑِﻤُﺰﺍﻳَﻠَﺔٍ«‪18‬‬ ‫ﺧﻮﺍﻫﯽ ﮔﻔﺖ‪» :‬ﻣَﻊَ ﻛُﻞِّ ﺷَﻴْﺊٍ ﻻ ﺑِﻤُﻘﺎﺭَﻧَﺔٍ‪ ،‬ﻭَ ﻏَﻴْﺮُ ﻛُﻞِّ ﺷَﻴْﺊٍ ﻻ‬
‫ﻳﻌﻨﯽ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﻫﺮ ﭼﻴﺰﻱ ﺍﺳﺖ‪ ،‬ﻭﻟﯽ ﻧﻪ ﺩﺭ ﻛﻨﺎﺭ ﺁﻥ‪ ،‬ﻭ ﻏﻴﺮ ﻫﺮ ﭼﻴﺰﻱ‬
‫ﺍﺳﺖ‪ ،‬ﻭﻟﯽ ﻧﻪ ﺟﺪﺍﻱ ﺍﺯ ﺁﻥ‪ .‬ﻭ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪:‬‬
‫ﺍﺯ ﻓﺮﻳﺐ ﻧﻘـﺶ ﻧﺘـﻮﺍﻥ ﺧـﺎﻣﺔ ﻧﻘـﺎﺵ ﺩﻳـﺪ ﻭﺭﻧﻪﺩﺭﺍﻳﻦﺳﻘﻒِﺯﻧﮕﺎﺭﻱﻳﻜﯽﺩﺭﻛﺎﺭﻫﺴﺖ‬

‫ﺳﻴﺮ ﺍﺯ ﺗﺸﻜﻴﻚ ﻭﺟﻮﺩ ﺑﻪ ﻭﺣﺪﺕ ﺷﺨﺼﻲ ﻭﺟﻮﺩ‬

‫ﻋﺮﻓﺎﻥ ﺁﻥﭼﻨﺎﻥ ﺩﺭ ﻭﺣﺪﺕ ﺳﻴﺮ ﻣﯽﻛﻨﺪ ﻛﻪ ﺍﺯ ﺗﺸﻜﻴﻚ ﻭﺟﻮﺩ ﺩﺭ ﻣﻨﻈﺮ‬
‫ﺑﺮﻫﺎﻥ‪ ،‬ﺑﻪ ﻭﺣﺪﺕ ﺷﺨﺼﯽ ﻭﺟﻮﺩ ﺳﻴﺮ ﻣﯽﻛﻨﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ ﺩﻳﮕﺮ ﺗﺸﻜﻴﻚ‬
‫ﺭﺍ ﺩﺭ ﻇﻬﻮﺭﺍﺕ ﻭﺟﻮﺩ ﻣﯽﻳﺎﺑﺪ‪.‬‬
‫ﺩﺭ ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ﺑﺮﺍﻱ ﻏﻴﺮ ﻭﺍﺟﺐﺍﻟﻮﺟﻮﺩ‪ ،‬ﺳﻬﻤﯽ ﺍﺯ ﻭﺟﻮﺩ ‪ -‬ﮔﺮﭼﻪ ﺑﻪ‬
‫ﻋﻨﻮﺍﻥ ﺭﺑﻂ ﻣﺤﺾ ﺑﺎﺷﺪ ‪ -‬ﺛﺎﺑﺖ ﻣﯽﺷﻮﺩ‪ ،‬ﻭ ﭼﻮﻥ ﺳﻴﺮ ﺍﺯ ﺑﺮﻫﺎﻥ ﺑﻪ ﻋﺮﻓﺎﻥ ﻛﺎﻣﻞ‬
‫ﺷﺪ‪ ،‬ﺩﻳﮕﺮ ﻗﻠﺐ ﻭ ﻋﻘﻞِ ﻋﺎﺭﻑ ﺑﺮﺍﻱ ﻏﻴﺮ ﻭﺍﺟﺐ ﻫﻴﭻ ﺳﻬﻤﯽ ﺍﺯ ﻫﺴﺘﯽ ﻧﻤﯽ‬
‫ﻳﺎﺑﺪ ﻭ ﻟﺬﺍ ﺳﻠﺴﻠﻪﺍﻱ ﺩﺭ ﺑﻴﻦ ﻧﻴﺴﺖ ﺗﺎ ﻭﺍﺟﺐﺍﻟﻮﺟﻮﺩ ﺩﺭ ﻣﺮﺗﺒﺔ ﺍﻋﻼﻱ ﺁﻥ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﻏﻴﺮ ﺍﺯ ﻭﺍﺟﺐ‪ ،‬ﻫﻴﭻ ﭼﻴﺰﻱ ﻣﻮﺟﻮﺩ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻫﻤﺔ ﻋﺎﻟﻢ‬
‫ﺍﻭﻳﻨﺪ‪19.‬‬ ‫ﻧﻤﻮﺩﻫﺎﻱ ﺍﺳﻤﺎﺀ ﺣﺴﻨﺎﻱ‬
‫ﺳﻴﺮ ﻃﺒﻴﻌﯽ ﺳﻠﻮﻙ ﺑﻪ ﺳﻮﻱ ﺣﻖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﺑﺘﺪﺍ ﺍﺯ ﺭﺍﻩ ﺷﻨﺎﺧﺖ ﻋﺎﻟَﻢ‬
‫‪ -‬ﻣﺨﺼﻮﺻﺎً ﺷﻨﺎﺧﺖ ﻧﻔﺲ‪ -‬ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﺎﻟَﻢ ﺑﻪ ﻋﻨﻮﺍﻥ »ﺭﺏ« ﻭ »ﺍِﻟﻪ« ﺷﻨﺎﺧﺘﻪ ﻣﯽ‬

‫‪« - 18‬ﻧﻬﺞﺍﻟﺒﻼﻏﻪ«‪ ،‬ﺧﻄﺒﻪ ‪.1‬‬

‫‪ - 19‬ﺩﺭ ﺍﺻﻄﻼﺡ ﻋﺮﻓﺎﻥ ﻭﺍﺟﺐﺍﻟﻮﺟﻮﺩ »ﻻ ﺑﺸﺮﻁ ﻣﻘﺴﻤﯽ« ﺍﺳﺖ ﻧﻪ »ﻻ ﺑﺸﺮﻁ ﻗﺴﻤﯽ«‪.‬‬
 ‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪52‬‬

‫ﺷﻮﺩ ﻭ ﺍﻧﺴﺎﻥ ﻣﺘﻮﺟﻪ ﻣﺪﺑّﺮﻱ ﻣﯽﺷﻮﺩ ﻛﻪ ﺳﻴﺮِ ﻫﻤﻪ ﺑﻪ ﺳﻮﻱ ﺍﻭﺳﺖ‪ ،‬ﻭ ﺳﭙﺲ ﺑﺎ‬
‫ﺗﺪﺑّﺮ ﺩﺭ ﺣﻘﻴﻘﺖ ﻫﺴﺘﯽ ﻭ ﺷﻬﻮﺩ ﻭ ﺫﻭﻕِ ﺣﻀﻮﺭﻱ ﺁﻥ‪ ،‬ﺷﻨﺎﺧﺖ ﺫﺍﺕ ﻗﺪﻳﻢِ‬
‫ﺍﺯﻟﯽ ﺣﺎﺻﻞ ﻣﯽﺷﻮﺩ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﯽﺭﺳﺪ ﺑﻪ ﺍﻳﻦﻛﻪ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﻣﻌﺮِّﻑِ ﺫﺍﺕ‬
‫ﻭﺍﺟﺐ‪ ،‬ﺧﻮﺩ ﺁﻥ ﺫﺍﺕ ﺑﻮﺩﻩ‪ ،‬ﺑﻠﻜﻪ ﺩﻟﻴﻞ ﺑﺮ ﺷﻨﺎﺧﺖ ﺟﻬﺎﻥ ﻧﻴﺰ ﻣﻌﺮﻓﺖ ﻫﻤﺎﻥ‬
‫ﺫﺍﺕ ﻣﯽﺑﺎﺷﺪ‪ ،‬ﭼﻪ ﺍﻳﻦﻛﻪ ﺳﺒﺐ ﻭﺟﻮﺩ ﻋﺎﻟﻢ ﻧﻴﺰ ﻭﺟﻮﺩ ﻫﻤﺎﻥ ﺫﺍﺕ ﺍﺯﻟﯽ ﺑﻮﺩﻩ‬
‫ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺑﺎﻻﺧﺮﻩ ﺟﻬﺎﻥ ﺩﺭ ﺁﺋﻴﻨﺔ ﺫﺍﺕ ﺣﻖ ﻣﺸﺎﻫﺪﻩ ﻣﯽﺷﻮﺩ ﻭ ﻗﺒﻞ ﺍﺯ‬
‫ﻫﺮ ﭼﻴﺰ ﺣﻖ ﺭﺍ ﻣﯽﺑﻴﻨﺪ ﻭ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺩﺭ ﺁﻳﻨﺔ ﺣﻖ ﻣﺸﺎﻫﺪﻩ ﻣﯽﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ‬
‫ﺣﺎﻝ ﻣﯽﮔﻮﻳﺪ‪:‬‬
‫ﻣﺎ ﺑﺎ ﺩﻭﺳﺖ ﻧﺸﺴﺘﻪ ﻛﻪ ﺍﻱ ﺩﻭﺳﺖ‪ ،‬ﺩﻭﺳﺖ ﻛﻮ ﻛﻮﻛﻮ ﻫﻤﯽ ﺯﻧﻴﻢ ﺯ ﻣﺴﺘﯽ ﺑﻪ ﻛﻮﻱ ﺩﻭﺳﺖ‬
‫ﺣﻀﺮﺕ ﺁﻳﺖﺍﻟﻠﻪﺟﻮﺍﺩﻱﺁﻣﻠﯽ»ﺣﻔﻈﻪﺍﻟﻠﻪﺗﻌﺎﻟﻲ« ﻣﯽﻓﺮﻣﺎﻳﻨﺪ‪:‬‬
‫»ﺩﺭ ﻃﺮﺡ ﺑﺮﻫﺎﻥ‪ ،‬ﺍﺑﺘﺪﺍ ﺍﺯ ﺁﻳﺎﺕ ﺁﻓﺎﻗﯽ ﻭ ﺍﻧﻔﺴﯽ ﺑﻪ ﻣﺒﺪﺃ ﻋﺎﻟﻢ ﭘﯽ ﺑﺮﺩﻩ ﻣﯽ‬
‫ﺷﻮﺩ ﻭ ﺁﻧﮕﺎﻩ ﺩﺭ ﺧﻮﺩِ ﻣﺒﺪﺃ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﻛﻪ ﻫﺴﺘﯽ ﻣﺤﺾ ﺍﺳﺖ‪ ،‬ﺗﺪﺑّﺮ‬
‫ﺷﺪﻩ ﻭ ﺑﻪ ﺿﺮﻭﺭﺕ ﺍﺯﻟﯽ ﻣﺒﺪﺃ‪ ،‬ﺍﺳﺘﺪﻻﻝ ﻣﯽﺷﻮﺩ ﻭ ﻫﻤﭽﻨﺎﻥ ﺳﻴﺮ ﻋﻠﻤﯽ ﻭ‬
‫ﺷﻬﻮﺩﻱ ﺍﺩﺍﻣﻪ ﻣﯽﻳﺎﺑﺪ ﺗﺎ ﻫﻢ ﺍﺳﻤﺎﻱ ﺣﺴﻨﺎﻱ ﺣﻖ ﺛﺎﺑﺖ ﺷﻮﺩ ﻭ ﻫﻢ ﻇﻬﻮﺭ‬
‫ﺁﻥ ﺍﺳﻤﺎﺀ ﺩﺭ ﻣﻈﺎﻫﺮ ﺍﺛﺒﺎﺕ ﮔﺮﺩﺩ ﻭ ﻫﻢ ﭘﻴﻮﻧﺪ ﺁﻥ ﻣﻈﺎﻫﺮ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻭ‬
‫ﺳﺮﺍﻧﺠﺎﻡ ﺭﺟﻮﻉ ﺁﻥﻫﺎ ﺑﻪ ﻣﺒﺪﺃ ﻇﻬﻮﺭِ ﺧﻮﺩ ﺁﺷﻜﺎﺭ ﺷﻮﺩ‪.‬‬
‫ﺑﺎ ﺗﺤﻠﻴﻞ ﻓﻮﻕ ﭼﻨﺪ ﻣﻄﻠﺐ ﻣﻌﻠﻮﻡ ﻣﯽﮔﺮﺩﺩ‪:‬‬
‫‪ -1‬ﻛﺜﺮﺕ ﺩﺭ ﺟﻬﺎﻥِ ﺍﻣﻜﺎﻥ ﺑﻪ ﺁﻳﺖ ﻭ ﻇﻬﻮﺭ ﺑﺮﻣﯽﮔﺮﺩﺩ‪ ،‬ﻧﻪ ﺍﻳﻦﻛﻪ ﺑﻪ‬
‫ﻋﻨﻮﺍﻥ ﺳﺮﺍﺏ ﻗﻠﻤﺪﺍﺩ ﺷﻮﺩ‪.‬‬
‫‪ -2‬ﻭﺣﺪﺕ ﺷﺨﺼﯽ ﻭﺟﻮﺩ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﯽ ﺍﺳﺖ ﻛﻪ ﻛﺜﺮﺕ ﺩﺭ ﻇﻬﻮﺭ ﺑﺎﺷﺪ‬
‫ﻭ ﻭﺣﺪﺕ ﺩﺭ ﻭﺟﻮﺩ‪ ،‬ﻧﻪ ﺁﻥﻛﻪ ﺧﻮﺩِ ﻭﺟﻮﺩ ﺩﺍﺭﺍﻱ ﻛﺜﺮﺕ ﺣﻘﻴﻘﯽ ﻭﻟﻮ ﺑﻪ‬
‫ﻧﺤﻮ ﺗﺸﻜﻴﻚ ﺑﺎﺷﺪ‪.‬‬
‫‪53‬‬ ‫ﺑﺮﻫﺎﻥ ﺻﺪﻳﻘﻴﻦ ‪..................................................................................................‬‬

‫ﻣﺮﺣﻠﺔ ﺗﻜﺎﻣﻞ ﻳﺎﻓﺘﺔ ﻓﻠﺴﻔﺔ ﺍﻟﻬﯽ ﺍﺳﺖ ﻛﻪ ﺻﺪﺭﺍﻟﻤﺘﺄﻟﻬﻴﻦ»ﻗﺪﺱﺳﺮﻩ« ﺑﻌﺪ ﺍﺯ‬

‫ﺗﺤﻮﻝ ﻓﻜﺮﻱِ ﺍﺻﺎﻟﺖ ﻣﺎﻫﻴﺖ ﺑﻪ ﺍﺻﺎﻟﺖ ﻭﺟﻮﺩ‪ ،‬ﻳﻚ ﺗﺤﻮﻝ ﻋﻘﻠﯽ ﻭ‬
‫ﺷﻬﻮﺩﻱ ﻋﻤﻴﻖ ﺩﻳﮕﺮﻱ ﺭﺍ ﭘﻴﻤﻮﺩ ﻭ ﺁﻥ ﺍﺭﺗﻘﺎﺀ ﺍﺯ ﻭﺣﺪﺕ ﺗﺸﻜﻴﻜﯽِ‬
‫ﻭﺟﻮﺩ ﺑﻪ ﻭﺣﺪﺕ ﺷﺨﺼﯽ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻴﻦ ﻭﺣﺪﺕ ﺗﺸﻜﻴﻜﯽ ﻭ ﻭﺣﺪﺕ‬
‫ﺷﺨﺼﯽ ﻓﺮﻕﻫﺎﺳﺖ‪ ،‬ﻧﻪ ﺁﻥﻛﻪ ﻭﺣﺪﺕ ﺷﺨﺼﯽ ﻣﺤﯽﺍﻟﺪّﻳﻦ ﻭﺣﺪﺕ ﺧﺎﻡ‬
‫ﺑﺎﺷﺪ ﻭ ﺑﺎ ﺗﻌﻘﻞ ﻓﻠﺴﻔﯽ ﻧﺎﺳﺎﺯﮔﺎﺭ‪ ،‬ﺑﻠﻜﻪ ﻋﻘﻞ ﻧﺎﺏ ﺑﻌﺪ ﺍﺯ ﻋﺒﻮﺭ ﺍﺯ ﺳﺮ ﭘﻞ‬
‫ﺗﺸﻜﻴﻚ ﻭ ﺍﺭﺟﺎﻉ ﺁﻥ ﺑﻪ ﻣﻈﺎﻫﺮ ﻭ ﺗﻨﺰﻳﻪ ﺣﻘﻴﻘﺖ ﻫﺴﺘﯽ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﺗﻌﺪّﺩ‪،‬‬
‫ﻭﻟﻮ ﺗﻌﺪّﺩِ ﻣﺮﺍﺗﺐ‪ ،‬ﺑﻪ ﺁﻥ ﻧﺎﻳﻞ ﻣﯽﮔﺮﺩﺩ‪20«.‬‬

‫ﭘﺲ ﺍﺯ ﺍﻳﻦﻛﻪ ﺍﻧﺴﺎﻥ ﺗﻮﺍﻧﺴﺖ ﺑﻪ ﺩﻳﺪﮔﺎﻩ ﻋﺮﻓﺎﻥِ ﻧﻈﺮﻱ ﻧﺎﺋﻞ ﺷﻮﺩ ﻭ ﻏﻴﺮ‬
‫ﺣﻖ ﺭﺍ ﻫﻤﻪ ﺁﻳﺎﺕ ﺍﻟﻬﯽ ﺑﺒﻴﻨﺪ ﻭ ﺩﻳﮕﺮ ﻫﻴﭻ‪ ،‬ﻣﺮﺣﻠﺔ ﻧﺪﻳﺪﻥ ﺧﻮﺩ ﺭﺍ ﺷﺮﻭﻉ ﻣﯽ‬
‫ﻛﻨﺪ ﻛﻪ ﺳﻴﺮ ﺩﺭ ﻋﺮﻓﺎﻥ ﻋﻤﻠﯽ ﺍﺳﺖ ﻭ ﺍﺯ ﻃﺮﻳﻖ ﺩﺳﺘﻮﺭﺍﺕ ﻭ ﺭﻳﺎﺿﺎﺕ ﺷﺮﻋﯽ‪،‬‬
‫ﻧﻔﯽ ﺍﻧﺎﻧﻴﺖ ﺧﻮﺩ ﺭﺍ ﺷﺮﻭﻉ ﻣﯽﻛﻨﺪ ﻛﻪ ﮔﻔﺖ‪:‬‬
‫ﻃﺮﺏ ﺍﻱ ﻧﻴﻜﻮﺍﻥ ﺷﻴﺮﻳﻦ ﻛﺎﺭ‬ ‫ﻃﻠﺐ ﺍﻱ ﻋﺎﺷﻘﺎﻥ ﺧﻮﺵ ﺭﻓﺘﺎﺭ‬
‫ﺗﺎ ﻛﯽ ﺍﺯ ﻛﻌﺒﻪ ﻫﻴﻦ ﺩﺭ ﺧﻤﺎﺭ‬ ‫ﺗﺎ ﻛﯽ ﺍﺯ ﺧﺎﻧﻪ ﻫﻴﻦ ﺭﻩ ﺻﺤﺮﺍ‬
‫ﺩﺭ ﻗﺪﺡ ﺟﺮﻋﻪﺍﻱ ﻭ ﻣﺎ ﻫﺸﻴﺎﺭ‬ ‫ﺩﺭ ﺟﻬﺎﻥ ﺷﺎﻫﺪﻱ ﻭ ﻣﺎ ﻓﺎﺭﻍ‬
‫ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﮔﻮﺵ ﻣﺎ ﻭ ﺣﻠﻘﺔ ﻳﺎﺭ‬ ‫ﺯﻳﻦ ﺳﭙﺲ ﺩﺳﺖ ﻣﺎ ﻭ ﺩﺍﻣﻦ ﺩﻭﺳﺖ‬

‫»ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭ ﺭﺣﻤﺔﺍﻟﻠﻪ ﻭ ﺑﺮﻛﺎﺗﻪ«‬

‫‪» - 20‬ﺷﺮﺡ ﺣﻜﻤﺖ ﻣﺘﻌﺎﻟﻴﻪ«‪ ،‬ﺁﻳﺖ ﺍﻟﻠﻪ ﺟﻮﺍﺩﻱ ﺁﻣﻠﯽ‪،‬ﺑﺨﺶ ﻳﻜﻢ‪ ،‬ﺟﻠﺪ ﺷﺸﻢ‪ ،‬ﺹ ‪.201‬‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‬
 ‫ﺑﺴﻢﺍﻟﻠﻪﺍﻟﺮﺣﻤﻦﺍﻟﺮﺣﻴﻢ‬
‫ﻣﻘﺪﻣﻪ‪1‬‬

‫ﺩﺭ ﺗﺤﻘﻴﻖ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺧﻮﺩ‪،‬‬ ‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫ﻣﺮﺣﻮﻡ ﺁﺧﻮﻧﺪ ﻣﻼﺻﺪﺭﺍ‬

‫ﺑﺨﺶ ﻛﺜﻴﺮﻱ ﺍﺯ ﻣﺸﻜﻼﺕ ﻓﻠﺴﻔﻪ ﺭﺍ ﻛﻪ ﻣﻮﺟﺐ ﻣﯽ ﺷﺪ ﻓﻠﺴﻔﻪ ﺍﺯ ﺩﻳﻦ ﻭ‬
‫ﻭﺣﯽ ﻓﺎﺻﻠﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺣﻞ ﻧﻤﻮﺩ‪ .‬ﻋﻤﺪﻩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺩﻗﻴﻘﺎً ﻣﻨﻈﻮﺭ‬
‫ﺍﻭ ﺭﺍ ﺩﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻣﺘﻮﺟّﻪ ﺷﻮﻳﻢ‪ ،‬ﭼﺮﺍ ﻛﻪ ﻧﮕﺎﻩ ﻫﺮ ﺣﻜﻴﻤﯽ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ‬
‫ﻧﮕﺎﻩ ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﻧﮕﺎﻫﯽ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻇﺎﻫﺮ ﮔﺬﺷﺘﻪ ﻭ ﺍﮔﺮ ﻛﺴﯽ ﻫﻨﻮﺯ‬
‫ﺩﺭ ﻇﺎﻫﺮ ﻣﺘﻮﻗّﻒ ﺍﺳﺖ ﻭ ﻫﻤّﺘﯽ ﺑﺮﺍﻱ ﮔﺬﺭ ﺑﻪﺳﻮﻱ ﺑﻄﻮﻥ ﻭ ﺍﺻﻞ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻪ‬
‫ﺟﺎﻱ ﺁﻥ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺑﺎﻻ ﺑﺒﺮﺩ‪ ،‬ﻣﻮﺿﻮﻉ ﺭﺍ ﭘﺎﻳﻴﻦ ﻣﯽﺁﻭﺭﺩ‪.‬‬
‫ﺍﻋﺘﻘﺎﺩ ﻓﻼﺳﻔﻪ ﺑﺮ ﺣﺮﻛﺖ ﺍَﻋﺮﺍﺽ ﺩﺭ‬ ‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫ﭼﻮﻥ ﺗﺎ ﺯﻣﺎﻥ ﻣﻼﺻﺪﺭﺍ‬
‫ﺑﺎ ﻣﺸﻜﻞ‬ ‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺑﻮﺩ ﻭ ﺟﻮﻫﺮ ﺭﺍ ﺛﺎﺑﺖ ﻣﯽﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﻣﻼﺻﺪﺭﺍ‬

‫‪ - 1‬ﻗﺒﻞ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺑﻪ ﻋﺮﺽ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﮔﺮﺍﻣﯽ ﻣﯽﺭﺳﺎﻧﻢ ﻛﻪ ﺍﻳﻦ ﺣﻘﻴﺮ ﺩﺭ ﻃﺮﺡ ﺑﺮﺍﻫﻴﻦ‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻛﺎﺭﻱ ﺗﺎﺯﻩ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩﻩﺍﻡ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﻃﻮﻝ ﺑﻴﺶ ﺍﺯ ﺑﻴﺴﺖ ﺳﺎﻟﯽ ﻛﻪ ﺑﺮﻫﺎﻥ ﺣﺮﻛﺖ‬
‫ﺟﻮﻫﺮﻱ ﺭﺍ ﺗﺪﺭﻳﺲ ﻣﯽﻛﺮﺩﻡ ﺳﻌﯽ ﻧﻤﻮﺩﻡ ﻧﻜﺎﺕ ﺩﻗﻴﻘﯽ ﻛﻪ ﺑﺰﺭﮔﺎﻥ ﺍﻧﺪﻳﺸﻪ ﺩﺭ ﮔﻮﺷﻪ ﻭ ﻛﻨﺎﺭ ﻛﺘﺎﺏ‬
‫ﻫﺎ ﻭ ﻣﻘﺎﻻﺕ ﺩﺭ ﺍﻳﻦ ﺭﺍﺑﻄﻪ ﻣﻄﺮﺡ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺭﺍ ﺟﻤﻊﺁﻭﺭﻱ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺻﻮﺭﺗﯽ ﺍﺭﺍﺋﻪ ﺩﻫﻢ ﻛﻪ ﺑﺮﺍﻱ‬
‫ﻃﺎﻟﺒﺎﻥ ﺍﻳﻦ ﺑﺤﺚ ﺍﻣﻜﺎﻥ ﻳﺎﺩﮔﻴﺮﻱﺍﺵ ﺁﺳﺎﻥﺗﺮ ﺑﺎﺷﺪ ﻭ ﺗﺎ ﺁﻥﺟﺎ ﻛﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﮔﺮﻓﺘﺎﺭ ﺍﺻﻄﻼﺣﺎﺕ‬
‫ﻧﺸﻮﻧﺪ‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪58‬‬

‫ﺯﻳﺎﺩﻱ ﺭﻭﺑﻪﺭﻭ ﺑﻮﺩ‪ ،‬ﭼﺮﺍﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺩّﻋﺎﻱ ﺍﻭﻣﺒﻨﯽ ﺑﺮ ﺟﻮﻫﺮﻱ ﺑﻮﺩﻥ‬

‫ﺣﺮﻛﺖ ﻣﯽﮔﻔﺘﻨﺪ‪» :‬ﺍﮔﺮ ﺣﺮﻑ ﺷﻤﺎ ﺻﺤﻴﺢ ﺍﺳﺖ ﭼﺮﺍ ﺑﺰﺭﮔﺎﻧﯽ ﭼﻮﻥ‬
‫»ﺍﺭﺳﻄﻮ« ﻭ»ﺍﺑﻦﺳﻴﻨﺎ« ﺍﺯ ﺁﻥ ﭼﻴﺰﻱ ﻧﮕﻔﺘﻪ ﺍﻧﺪ؟« ﺳﺨﻦ ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ‪ :‬ﻋﻈﻤﺖ ﺁﻥ ﺑﺰﺭﮔﺎﻥ ﺑﻪ ﺁﻥ ﺟﻬﺖ ﺑﻮﺩ ﻛﻪ ﺣﺮﻑﻫﺎﻳﺸﺎﻥ ﺩﻟﻴﻞ‬
‫ﺩﺍﺷﺖ ﻭ ﻟﺬﺍ ﺍﮔﺮ ﻣﻦ ﻫﻢ ﺑﺎ ﺩﻟﻴﻞ ﺳﺨﻦ ﮔﻔﺘﻢ‪ ،‬ﻧﺒﺎﻳﺪ ﺑﻪ ﺻِﺮﻑ ﻋﻈﻤﺖ ﺁﻥﻫﺎ ﻭ‬
‫ﺍﻳﻦﻛﻪ ﭼﻮﻥ ﺁﻥﻫﺎ ﻧﮕﻔﺘﻪﺍﻧﺪ‪ ،‬ﺣﺮﻑِ ﻣﻦ ﺭﺩ ﺷﻮﺩ‪ 2.‬ﺍﻭ ﺑﺎ ﺗﻤﺎﻡ ﺗﻼﺵ ﺳﻌﯽ‬
‫ﻛﺮﺩ‪ :‬ﺍﻭّﻻًً؛ ﺩﻻﻳﻞ ﺳﺨﻦ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺟﻮﻫﺮﻱ ﺑﻮﺩﻥ ﺣﺮﻛﺖ ﺩﺭ ﭼﻨﻴﻦ‬
‫ﺷﺮﺍﻳﻄﯽ ﺍﺭﺍﺋﻪ ﻧﻤﺎﻳﺪ‪ .‬ﺛﺎﻧﻴﺎً؛ ﺟﻮﺍﺏ ﺍﻳﺮﺍﺩﻫﺎﻳﯽ ﻛﻪ ﺑﻪ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻣﯽ‬
‫ﮔﺮﻓﺘﻨﺪ ﺭﺍ ﺑﺪﻫﺪ‪ ،‬ﻛﻪ ﺑﺤﺚﻫﺎﻱ ﺁﻳﻨﺪﻩ ﻋﻼﻭﻩ ﺑﺮ ﻣﻌﻨﯽ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻭ‬
‫ﺑﺮﺍﻫﻴﻦ ﻣﻼﺻﺪﺭﺍ ﻭ ﻧﺘﺎﻳﺞ ﺁﻥ ﺑﺮﺍﻫﻴﻦ‪ ،‬ﺟﻮﺍﺏ ﺁﻥ ﺍﻳﺮﺍﺩﻫﺎ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﺑﺮ ﺩﺍﺭﺩ‪.‬‬
‫ﺗﺒﺼﺮﻩ‪ :‬ﺍﻣﺮﻭﺯﻩ ﭼﻬﺮﺓ ﺟﻬﺎﻥ ﺭﺍ ﻇﻬﻮﺭ ﺣﺮﻛﺖ ﻓﺮﺍﮔﺮﻓﺘﻪ ﻭ ﺳﺮﻋﺖﻫﺎ ﻭ‬
‫ﺣﺮﻛﺖﻫﺎﻳﯽ ﺑﻪ ﺻﺤﻨﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺁﻥﻫﺎ ﺑﻪ ﺣﻴﺮﺕ ﻣﯽﺁﻳﺪ ﻭ ﻣﯽ‬
‫ﭘﺮﺳﺪ ﺣﺪّ ﺣﺮﻛﺖ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﻭ ﺑﺎ ﭼﻪ ﺷﺘﺎﺑﯽ ﻣﯽﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ‪ .‬ﻭﻟﺬﺍ ﺑﻴﺶ ﺍﺯ‬
‫ﻫﻤﻴﺸﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﻔﺴﻴﺮﻱ ﺻﺤﻴﺢ ﻭ ﻋﻤﻴﻖ ﺍﺯ ﺣﺮﻛﺖ ﺩﺍﺭﻳﻢ‪ ،‬ﺗﺎ ﻣﻌﻠﻮﻡ ﺷﻮﺩ‬
‫ﭼﻨﻴﻦ ﺣﺮﻛﺖﻫﺎﻳﯽ ﺭﻳﺸﻪ ﺩﺭ ﻛﺠﺎ ﺩﺍﺭﺩ‪.‬‬

‫ﺍﺩّﻋﺎﻱ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‬

‫ﺣﺮﻛﺖﺟﻮﻫﺮﻱ‪ ،‬ﺻﻔﺘﯽ ﻣﺜﻞ ﺳﻨﮕﻴﻨﯽ‪ ،‬ﺭﻧﮓ ﻭ ﺣﺠﻢ ﺑﺮﺍﻱ ﺍﺷﻴﺎﺀ ﻧﻴﺴﺖ‪،‬‬

‫ﻛﻪ ﺩﺭ ﻋﻴﻦ ﺛﺒﺎﺕ ﻫﻮﻳﺖ ﺷﺊ ﻓﻘﻂ ﻭﺯﻥ ﻳﺎ ﺭﻧﮓ ﺁﻥ ﻋﻮﺽ ﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺁﻥ‬
‫ﭼﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﺁﺭﺍﻣﺶ ﺷﺊ ﺭﺍ ﺑﻪ ﻫﻢ ﻣﯽﺯﻧﺪ ﻭ ﺷﺊ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻣﯽﺳﺘﺎﻧﺪ ﻭ ﺑﻪ‬

‫‪» - 2‬ﺍﺳﻔﺎﺭ«‪ ،‬ﺝ ‪ ،3‬ﺹ ‪.108‬‬

‫‪59‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺧﻮﺩﻱ ﺟﺪﻳﺪ ﻣﺒﺪّﻝ ﻣﯽﺳﺎﺯﺩ‪ .‬ﺩﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﺷﺊ ﺍﺯ ﻣﺮﺗﺒﺔ ﻧﺨﺴﺘﻴﻦ‬
‫ﻭﺟﻮﺩِ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﻣﯽﺁﻳﺪ ﻭ ﺑﻪ ﻫﺴﺘﯽ ﻭ ﻣﺮﺗﺒﺔ ﺩﻳﮕﺮﻱ ﺩﺳﺖ ﻣﯽﻳﺎﺑﺪ‪.‬‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻣﯽﮔﻮﻳﺪ‪ :‬ﺫﺍﺕ ﻭ ﺟﻮﻫﺮ ﻋﺎﻟﻢ ﻣﺎﺩﻩ؛ ﻳﻚ ﺣﺮﻛﺖ ﺍﺳﺖ‬
‫ﻭ ﺑﺲ‪ .‬ﻳﻌﻨﯽ ﺟﻮﻫﺮ ﺟﻬﺎﻥ ﻳﻚ ﺟﻨﺒﻴﺪﻥ ﺍﺳﺖ ﻭ ﻧﻪ ﭼﻴﺰﻱ ﻛﻪ ﻣﯽﺟﻨﺒﺪ‪ .‬ﺗﺼﻮّﺭ‬
‫ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺩﺭ ﺍﺑﺘﺪﺍﻱ ﺍﻣﺮ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﺸﻜﻞ ﺑﺎﺷﺪ‪ ،‬ﭼﻮﻥ ﺁﻥﭼﻪ ﺑﺸﺮ ﺩﺭ‬
‫ﺩﻧﻴﺎﻱ ﻣﺤﺴﻮﺳﺎﺕ ﻣﯽﺷﻨﺎﺳﺪ‪ ،‬ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﺣﺮﻛﺖ ﻭ ﺟﻨﺒﺶ ﺩﺍﺭﺩ‪ ،‬ﺩﺭ‬
‫ﺣﺎﻟﯽﻛﻪ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻣﺪﻋﯽ ﺍﺳﺖ‪ :‬ﺧﻮﺩ ﺣﺮﻛﺖ ﻳﻚ ﭼﻴﺰ ﺍﺳﺖ‪ ،‬ﻫﻤﺎﻥ‬
‫ﻃﻮﺭ ﻛﻪ ﺁﺏ ﺑﻪ ﻋﻨﻮﺍﻥ »ﻋﻴﻦ ﺗﺮﻱ« ﻳﻚ ﭼﻴﺰ ﺍﺳﺖ‪ ،‬ﻧﻪﺍﻳﻦﻛﻪ ﺁﺏ ﭼﻴﺰﻱ ﺑﺎﺷﺪ‬
‫ﻛﻪ ﺗﺮ ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﺩﺭ ﺍﺑﺘﺪﺍ ﺗﺼﻮﺭ ﺻﺤﻴﺢ ﺍﺯ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱِ ﻋﺎﻟَﻢ ﻣﺎﺩﻩ ﻛﺎﻣﻼً‬
‫ﭼﻪ ﭼﻴﺰﻱ ﺭﺍ ﻣﯽ‬ ‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫ﺿﺮﻭﺭﻱ ﺍﺳﺖ ﺗﺎ ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﺟﻨﺎﺏ ﻣﻼﺻﺪﺭﺍ‬
‫ﺧﻮﺍﻫﺪ ﺍﺛﺒﺎﺕ ﻛﻨﺪ‪ ،‬ﻭﮔﺮﻧﻪ ﭼﻴﺰﻱ ﺭﺍ ﻗﺒﻮﻝ ﻳﺎ ﺭﺩّ ﻣﯽﻛﻨﻴﻢ ﻛﻪ ﻫﻴﭻ ﺭﺑﻄﯽ ﺑﻪ‬
‫ﻣﻮﺿﻮﻉ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﺳﺎﺑﻘﺔ ﺗﺎﺭﻳﺨﻲ ﺑﺤﺚ ﺣﺮﻛﺖ‬

‫ﺑﺎ ﻧﮕﺎﻩ ﺑﻪ ﺗﺎﺭﻳﺦ ﺗﻔﻜﺮ ﺑﺸﺮ ﺭﻭﺷﻦ ﻣﯽﺷﻮﺩ ﻛﻪ ﻫﻤﻮﺍﺭﻩ ﻳﻜﯽ ﺍﺯ‬
‫ﻣﻮﺿﻮﻋﺎﺕ ﺗﻔﻜﺮ ﺑﺸﺮ ﺣﺮﻛﺖ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﺍﻳﻦ ﺍﺧﺘﻼﻑ ﺑﻴﻦ‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﻛﻪ ﺁﻳﺎ ﺟﻬﺎﻥ ﺳﺮﺍﺳﺮ ﺣﺮﻛﺖ ﺍﺳﺖ ﻭ ﻳﺎ ﺣﺮﻛﺖ‪،‬‬
‫ﻋَﺮَﺿﯽ ﺍﺳﺖ ﻣﺜﻞ ﺳﺎﻳﺮ ﺍﻋﺮﺍﺽ‪ .‬ﻳﺎ ﺣﺮﻛﺖ ﻳﻚ ﺧﻴﺎﻝ ﻏﻴﺮﻭﺍﻗﻌﯽ ﺍﺳﺖ ﻭﺩﺭ‬
‫ﻭﺍﻗﻊ ﺣﺮﻛﺘﯽ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﺫﻫﻦ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﻣﺜﻼً »ﻫﺮﺍﻛﻠﻴﺘﻮﺱ« ﻣﻌﺘﻘﺪ ﺑﻮﺩﻩ‬
‫ﺳﺮﺍﺳﺮ ﻋﺎﻟﻢ ﻳﻚ ﺣﺮﻛﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻭ »ﺯﻧﻮﻥ« ﻣﻌﺘﻘﺪ ﺑﻮﺩﻩ ﺍﺳﺖ‬
‫ﺣﺮﻛﺖ؛ ﻭﺍﻗﻌﻴﺖ ﺧﺎﺭﺟﯽ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﻫﻤﻮﺍﺭﻩ ﻣﺪّ ﻧﻈﺮ ﻣﺘﻔﻜﺮﺍﻥ ﺑﻮﺩﻩ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪60‬‬

‫ﺍﺳﺖ ﻭ ﭘﺲ ﺍﺯ ﺍﺳﻼﻡ ﻭ ﻇﻬﻮﺭ ﻓﻠﺴﻔﺔ ﺍﺳﻼﻣﯽ ﺍﻳﻦ ﺳﺆﺍﻝ ﺩﺭ ﻣﻮﺭﺩ ﺣﺮﻛﺖ‬

‫ﺟﻮﻫﺮﻱ ﻣﻄﺮﺡ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻌﺪ ﺍﺯ ﻛﺸﻒ ﺣﺮﻛﺖ ﺍﻟﻜﺘﺮﻭﻥﻫﺎ ﺩﺭ ﺍﺗﻢ‪ ،‬ﺭﻭﺷﻦ‬
‫ﺷﺪ ﻛﻪ ﻋﻼﻭﻩ ﺑﺮ ﺣﺮﻛﺖﻫﺎﻱ ﻇﺎﻫﺮﻱ ﺩﺭ ﭘﺪﻳﺪﻩﻫﺎﻱ ﻋﺎﻟﻢ‪ ،‬ﺩﺭ ﻋﻤﻖ ﺍﺗﻢ ﻫﺮ‬
‫ﻣﺎﺩّﻩﺍﻱ‪ ،‬ﺣﺮﻛﺖ ﻧﻬﻔﺘﻪ ﺍﺳﺖ‪ ،‬ﻭﻟﯽ ﺑﺎﺯ ﺍﻳﻦ ﺳﺆﺍﻝ ﻫﺴﺖ ﻛﻪ ﺍﻳﻦ ﺣﺮﻛﺖِ‬
‫ﺳﺮﺍﺳﺮﻱ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‪ ،‬ﺣﺎﻝ ﭼﻪ ﺩﺭ ﺍﺗﻢ ﻭ ﭼﻪ ﺩﺭ ﻏﻴﺮ ﺍﺗﻢ‪ ،‬ﺭﻳﺸﻪﺍﺵ ﻛﺠﺎﺳﺖ؟‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻣﺪﻋﯽ ﺍﺳﺖ ﻛﻪ ﻣﯽ ﺗﻮﺍﻧﺪ ﺍﻳﻦ ﺳﺆﺍﻝ ﺭﺍ ﺟﻮﺍﺏ ﺩﺍﺩﻩ ﻭ ﺑﻪ‬
‫ﻣﺸﺎﺟﺮﺓ ﺗﺎﺭﻳﺦ ﺗﻔﻜﺮ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺧﺎﺗﻤﻪ ﺩﻫﺪ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺁﻳﺎ ﻗﺒﻞ ﺍﺯ ﻣﻼﺻﺪﺭﺍ ﻛﺴﯽ ﻣﻌﺘﻘﺪ ﺑﻪ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺑﻮﺩﻩ ﺍﺳﺖ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﮔﺎﻫﯽ ﺍﻓﺮﺍﺩﻱ ﻣﺜﻞ »ﺑﻬﻤﻨﻴﺎﺭ« ﺳﺨﻦﻫﺎﻳﯽ ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﺣﻜﺎﻳﺖ ﺍﺯ‬
‫ﺁﻥ ﺩﺍﺭﺩ ﻛﻪ ﭼﻨﻴﻦ ﮔﺮﺍﻳﺸﯽ ﺩﺍﺷﺘﻪﺍﻧﺪ ‪ -‬ﺍﻟﺒﺘﻪ؛ ﺑﺪﻭﻥ ﺍﻳﻦﻛﻪ ﺩﻟﻴﻠﯽ ﺑﻴﺎﻭﺭﻧﺪ‪ -‬ﻭﻟﯽ‬
‫ﻣﺨﺎﻟﻔﺖ ﺷﺨﺼﻴّﺖﻫﺎﻱ ﺑﺰﺭﮔﯽ ﻣﺜﻞ »ﺑﻮﻋﻠﯽﺳﻴﻨﺎ« ﺍﺟﺎﺯﻩ ﻇﻬﻮﺭ ﭼﻨﻴﻦ ﺍﻧﺪﻳﺸﻪ‬
‫ﻫﺎﻳﯽ ﺭﺍ ﻧﺪﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﺸﻬﻮﺭ ﺍﺳﺖ ﻛﻪ ﻳﻚﺑﺎﺭ ﺑﻬﻤﻨﻴﺎﺭ ﺑﻪ ﺍﺑﻦﺳﻴﻨﺎ ﮔﻔﺖ‪» :‬ﻣﻦ ﺗﺼﻮّﺭ ﻣﯽﻛﻨﻢ‬
‫ﻛﻪ ﺣﺮﻛﺖ ﺩﺭ ﺟﻮﻫﺮ ﺷﺊ ﺑﺎﺷﺪ!« ﻭﻟﯽ ﺍﺑﻦﺳﻴﻨﺎ ﺟﻮﺍﺏ ﺍﻭ ﺭﺍ ﻧﺪﺍﺩ ﻭ ﺩﺭ ﺟﻮﺍﺏ‬
‫ﺍﻭ ﺳﻜﻮﺕ ﻛﺮﺩ‪ .‬ﺑﻬﻤﻨﻴﺎﺭ ﺑﺎﺯ ﮔﻔﺖ‪» :‬ﺟﻨﺎﺏ ﺍﺳﺘﺎﺩ! ﻋﺮﺽ ﻛﺮﺩﻡ ﺑﺎﻳﺪ ﺣﺮﻛﺖ‬
‫ﺩﺭ ﺟﻮﻫﺮ ﺷﺊ ﺑﺎﺷﺪ‪ «.‬ﺑﺎﺯ ﺍﺑﻦﺳﻴﻨﺎ ﺟﻮﺍﺏ ﺍﻭ ﺭﺍ ﻧﺪﺍﺩ‪ .‬ﺑﺎﻷﺧﺮﻩ ﺑﺎ ﺗﻌﺠّﺐ ﭘﺮﺳﻴﺪ‪:‬‬
‫»ﭼﺮﺍ ﺟﻮﺍﺏ ﻣﺮﺍ ﻧﻤﯽﺩﻫﻴﺪ؟!« ﺍﺑﻦﺳﻴﻨﺎ ﮔﻔﺖ‪» :‬ﭼﻮﻥ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺍﺳﺖ‪،‬‬
‫ﺟﻮﺍﺏ ﺷﻤﺎ ﺭﺍ ﻧﻤﯽﺗﻮﺍﻧﻢ ﺑﺪﻫﻢ«‪ .‬ﺑﻬﻤﻨﻴﺎﺭ ﭘﺮﺳﻴﺪ‪» :‬ﭼﺮﺍ؟!« ﺍﺑﻦﺳﻴﻨﺎ ﮔﻔﺖ‪:‬‬
‫»ﭼﻮﻥ ﺍﮔﺮ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺑﺎﺷﺪ‪ ،‬ﭘﺲ ﻫﺮ ﻟﺤﻈﻪ ﺗﻤﺎﻡ ﺫﺍﺕ ﻭ ﺟﻮﻫﺮ ﺷﺊ‬
‫ﺗﻐﻴﻴﺮ ﻣﯽﻛﻨﺪ ﻭﺩﺭ ﻧﺘﻴﺠﻪ‪ ،‬ﻫﺮ ﻟﺤﻈﻪ ﺷﻤﺎ ﺑﺎ ﭘﺪﻳﺪﺓ ﺟﺪﻳﺪﻱ ﺭﻭﺑﻪﺭﻭ ﻫﺴﺘﻴﺪ؛‬
‫ﺣﺎﻝ ﺍﮔﺮ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺍﺳﺖ‪ ،‬ﻣﻦ ﻫﺮ ﻟﺤﻈﻪ ﻣﻮﺟﻮﺩﻱ ﺟﺪﻳﺪ ﻫﺴﺘﻢ ﻭ ﻟﺬﺍ‬
‫‪61‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺁﻥﻛﺴﯽ ﻛﻪ ﺗﻮ ﺍﺯ ﺍﻭ ﺳﺆﺍﻝ ﻛﺮﺩﻱ‪ ،‬ﺫﺍﺗﺎً ﺗﻐﻴﻴﺮ ﻛﺮﺩ ﻭ ﺭﻓﺖ ﻭ ﺁﻥﻛﺴﯽ ﻫﻢ‬

‫ﻛﻪ ﺁﻣﺪ ﻛﻪ ﺗﻮ ﻫﻨﻮﺯ ﺍﺯ ﺍﻭ ﺳﺆﺍﻝ ﻧﻜﺮﺩﻩﺍﻱ ﻭ ﺑﺎﺯ ﻭﻗﺘﯽ ﺍﺯ ﭘﺪﻳﺪﺓ ﺟﺪﻳﺪِ ﺑﻌﺪﻱ‬
‫ﺳﺆﺍﻝ ﻛﺮﺩﻱ‪ ،‬ﺁﻥ ﭘﺪﻳﺪﻩ ﺫﺍﺗﺎً ﺭﻓﺖ ﻭ ﭘﺪﻳﺪﺓ ﺟﺪﻳﺪ ﺩﻳﮕﺮﻱ ﺁﻣﺪ‪ ،‬ﭘﺲ ﭼﻪ‬
‫ﻛﺴﯽ ﺟﻮﺍﺏ ﺗﻮ ﺭﺍ ﺑﺪﻫﺪ؟!«‪.‬‬
‫ﻣﻼﺣﻈﻪ ﻣﯽﻛﻨﻴﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﻭ ﺑﺎ ﭼﻪ ﻓﻀﺎﻳﯽ ﺑﺎ ﺟﻮﻫﺮﻱ ﺑﻮﺩﻥ ﺣﺮﻛﺖ‪،‬‬
‫ﻣﺨﺎﻟﻔﺖ ﻣﯽﺷﺪ ﻭ ﺍﻟﺒﺘﻪ ﻣﻼﺻﺪﺭﺍ‪ ،‬ﺩﺭ ﺑﺮﻫﺎﻥ ﺧﻮﺩ ﺟﻮﺍﺏ ﺍﻳﻦ ﻣﺸﻜﻞ ﺭﺍ ﻛﻪ‬
‫ﺍﺑﻦﺳﻴﻨﺎ ﺑﺮﺍﻱ ﻧﻔﯽ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻃﺮﺡ ﻛﺮﺩﻩ‪ ،‬ﺗﺤﺖ ﻋﻨﻮﺍﻥ »ﺟﻮﺍﺏ ﺷﺒﻬﺔ‬
‫ﺑﻘﺎﺀ ﻣﻮﺿﻮﻉ« ﺩﺍﺩﻩ ﺍﺳﺖ ﻭ ﺑﻌﺪﺍً ﻣﻄﺮﺡ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﻗﺒﻞ ﺍﺯ ﻣﻼﺻﺪﺭﺍ ﺣﺮﻛﺖ ﺭﺍ ﭼﮕﻮﻧﻪ ﺗﻮﺟﻴﻪ ﻭ ﺗﻔﺴﻴﺮ ﻣﯽﻛﺮﺩﻧﺪ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﺣﺮﻛﺖ ﺭﺍ ﻓﻘﻂ ﺩﺭ ﻣﻘﻮﻻﺕ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻗﺒﻮﻝ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻳﻌﻨﯽ ﻣﯽ‬
‫ﮔﻔﺘﻨﺪ‪ :‬ﺫﺍﺕ ﻳﺎ ﺟﻮﻫﺮ ﺷﺊ‪ ،‬ﺛﺎﺑﺖ ﺍﺳﺖ ﻭ ﻓﻘﻂ ﻛﻤّﻴّﺖ ﻭ ﻳﺎ ﻣﻮﻗﻌﻴّﺖ ﻭ ﻳﺎ‬
‫ﻣﻜﺎﻥ ﺷﺊ ﻋﻮﺽ ﻣﯽﺷﻮﺩ ﻭ ﺑﻪ ﺍﺻﻄﻼﺡ ﺣﺮﻛﺖ ﺭﺍ ﺩﺭ ﻣﻘﻮﻻﺕ ﭼﻬﺎﺭﮔﺎﻧﻪﺍﻱ‬
‫ﻣﯽﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﺫﻳﻞ ﻣﻼﺣﻈﻪ ﻣﯽﻛﻨﻴﺪ‪.‬‬
‫‪ -1‬ﻛﻢّ‪ :‬ﻳﺎ ﻣﻘﺪﺍﺭ‪ ،‬ﻣﺜﻞ ﺳﻨﮕﻴﻦﺷﺪﻥ ﻭ ﺣﺠﻴﻢﺷﺪﻥ ﺩﺭﺧﺖ‪.‬‬
‫ﻣﻘﻮﻻﺕ ﭼﻬﺎﺭﮔﺎﻧﻪ‬

‫‪ -2‬ﻛﻴﻒ‪ :‬ﻣﺜﻞ ﭘﻴﺮﺷﺪﻥ ﺍﻧﺴﺎﻥﻫﺎ ﻳﺎ ﺭﺳﻴﺪﻥ ﺳﻴﺐ ﻛﺎﻝ‪.‬‬

‫‪ -3‬ﻭَﺿْﻊ‪ :‬ﻣﺜﻞ ﺣﺮﻛﺖ ﺯﻣﻴﻦ ﺑﻪ ﺩﻭﺭ ﺧﻮﺩﺵ‪.‬‬
‫‪ -4‬ﺍَﻳْﻦ‪ :‬ﻣﺜﻞ ﺣﺮﻛﺖ ﺩﺭ ﺧﻴﺎﺑﺎﻥ؛ ﺣﺮﻛﺖ ﻣﻜﺎﻧﯽ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺁﻳﺎ ﻣﻼﺻﺪﺭﺍ ﺣﺮﻛﺖ ﺩﺭﻣﻘﻮﻻﺕ ﭼﻬﺎﺭﮔﺎﻧﻪ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﺩ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﺁﺭﻱ؛ ﺍﻭﻣﯽﮔﻮﻳﺪ ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦﻛﻪ ﺩﺭ ﺍﻳﻦ ﭼﻬﺎﺭ ﻣﻘﻮﻟﻪ ﺣﺮﻛﺖ‬
‫ﻫﺴﺖ‪ ،‬ﺩﺭ ﺧﻮﺩ ﺟﻮﻫﺮ ﻫﻢ ﺣﺮﻛﺖ ﻫﺴﺖ‪ .‬ﻳﻌﻨﯽ ﺟﻮﻫﺮِ ﺷﯽﺀ ﻣﺎﺩّﻱ ﺩﺭ ﺫﺍﺕ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪62‬‬

‫ﺧﻮﺩ ﺣﺮﻛﺖ ﺩﺍﺭﺩ ﻭ ﻣﻌﻨﯽ ﺣﺮﻑ ﺍﻭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺣﺘّﯽ ﺭﻳﺸﺔ ﺣﺮﻛﺎﺕ‬
‫ﻣﻮﺟﻮﺩ ﺩﺭ ﻣﻘﻮﻻﺕ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻫﻢ‪ ،‬ﺟﻮﻫﺮ ﻧﺎﺁﺭﺍﻡ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﺳﺖ‪.‬‬
‫ﺗﻌﺮﻳﻒ ﺣﺮﻛﺖ‪ :‬ﺣﺮﻛﺖ ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ»ﺧﺮﻭﺝ ﺗﺪﺭﻳﺠﯽ ﺷﯽﺀ ﺍﺯ ﻗﻮّﻩ ﺑﻪ‬
‫ﻓﻌﻞ«؛ ﻳﻌﻨﯽ »ﺧﺎﺭﺝ ﺷﺪﻥ ﺷﯽﺀ ﺍﺯ ﻓﻘﺪﺍﻥِ ﺻﻔﺘﯽ‪ ،‬ﺑﻪ ﺩﺍﺭﺍﺷﺪﻥ ﺁﻥ ﺻﻔﺖ«‪،‬‬
‫ﻳﻌﻨﯽ ﺣﺮﻛﺖ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ‪ :‬ﻳﺎﻓﺘﻦ ﺷﺊ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﻧﺪﺍﺭﺩ ﻭ ﻣﯽﺗﻮﺍﻧﺪ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ »ﻗﻮّﻩ« ﻳﻌﻨﯽ ﻧﺪﺍﺷﺘﻨﯽ ﻛﻪ ﺷﺊ ﻣﯽﺗﻮﺍﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﻣﺜﻞ ﻗﻮﺓ‬
‫ﺟﻮﺍﻧﯽ ﺑﺮﺍﻱ ﻛﻮﺩﻛﯽ‪ .‬ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺖ ﻛﻪ ﻗﻮﻩ ﺑﺎ ﻋﺪﻡ ﺻﺮﻑ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ‪،‬‬
‫ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﻛﻪ ﺩﺭ »ﻋﺪﻡ«‪ ،‬ﺍﻣﻜﺎﻥ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻥ ﻧﻴﺴﺖ؛ ﻣﺜﻞ ﻋﺪﻡ ﭼﺸﻢ‬
‫ﺑﺮﺍﻱ ﺩﻳﻮﺍﺭ‪ ،‬ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﻧﻤﯽﮔﻮﻳﻴﻢ ﺩﻳﻮﺍﺭ ﻗﻮّﺓ ﺑﻴﻨﺎﻳﯽ ﺩﺍﺭﺩ‪ ،‬ﺑﺎ ﺍﻳﻦﻛﻪ ﻗﻮّﻩ‬
‫ﺑﻪ ﻣﻌﻨﺎﻱ ﻧﺪﺍﺷﺘﻦ ﺍﺳﺖ ﻭﻟﯽ ﻧﺪﺍﺷﺘﻨﯽ ﻛﻪ ﺍﻣﻜﺎﻥ ﺩﺍﺷﺘﻦ ﺩﺭ ﺁﻥ ﻫﺴﺖ‪ ،‬ﻭ ﭼﻮﻥ‬
‫ﺩﻳﻮﺍﺭ ﺍﻣﻜﺎﻥ ﻳﺎﻓﺘﻦ ﭼﺸﻢ ﻧﺪﺍﺭﺩ‪ ،‬ﻧﻤﯽﺗﻮﺍﻧﻴﻢ ﺑﮕﻮﻳﻴﻢ ﺩﻳﻮﺍﺭ ﻗﻮﺓ ﭼﺸﻢ ﺩﺍﺷﺘﻦ‬
‫ﺩﺍﺭﺩ‪.‬‬

‫ﻛﻴﻔﻴّﺖ ﺍﺩﺭﺍﻙ ﺣﺮﻛﺖ‬

‫ﺩﺭ ﺑﺎﺭﺓ ﻛﻴﻔﻴﺖ ﺍﺩﺭﺍﻙ ﺣﺮﻛﺖ ﻣﯽﮔﻮﻳﻴﻢ‪» :‬ﺣﺮﻛﺖ‪ ،‬ﻣﺤﺴﻮﺳﯽ ﺍﺳﺖ ﺑﻪ‬
‫ﻛﻤﻚ ﻋﻘﻞ‪ ،‬ﻳﺎ ﻣﻌﻘﻮﻟﯽ ﺍﺳﺖ ﺑﻪ ﻛﻤﻚ ﺣﺲّ« ﻳﻌﻨﯽ ﺍﺯ ﻳﻚ ﻃﺮﻑ؛ ﺣﺲّ ﺑﻪ‬
‫ﻛﻤﻚ ﻋﻘﻞ ﺑﻪ ﻭﺟﻮﺩ ﺣﺮﻛﺖ ﭘﯽ ﻣﯽﺑﺮﺩ‪ ،‬ﻭ ﺍﺯ ﻳﻚ ﻃﺮﻑ؛ ﻋﻘﻞ ﺑﺎ ﺗﺠﺰﻳﻪ‬
‫ﻭﺗﺤﻠﻴﻞِ ﺩﺍﺩﻩﻫﺎﻱ ﺣﺲّ‪ ،‬ﻣﺘﻮﺟّﻪ ﻭﺟﻮﺩ ﺣﺮﻛﺖ ﻣﯽﺷﻮﺩ‪ .‬ﻣﺜﻞ ﺍﻳﻦﻛﻪ ﭼﺸﻢ ﻣﺎ‬
‫ﺍﺯ ﭘﺪﻳﺪﻩﺍﻱ ﻛﻪ ﺣﺮﻛﺖ ﻣﯽﻛﻨﺪ‪ ،‬ﺗﺼﻮﻳﺮﻫﺎﻳﯽ ﺭﺍ ﻣﯽﮔﻴﺮﺩ )ﻣﺜﻞ ﺩﻭﺭﺑﻴﻦ ﻓﻴﻠﻢ‬
‫ﺑﺮﺩﺍﺭﻱ( ﻭ ﻋﻘﻞ ﺑﺎ ﺑﺮﺭﺳﯽ ﺍﻳﻦ ﺗﺼﻮﻳﺮﻫﺎ ﻭ ﻣﻘﺎﻳﺴﺔ ﻣﺤﻞﻫﺎﻱ ﻣﺨﺘﻠﻒ‬
‫ﺗﺼﻮﻳﺮﻫﺎﻳﯽ ﻛﻪ ﻧﺰﺩ ﺫﻫﻦ ﺩﺍﺭﺩ‪ ،‬ﻣﺘﻮﺟّﻪ ﻣﯽﺷﻮﺩ ﻛﻪ ﺁﻥ ﭘﺪﻳﺪﻩ ﺩﺭ ﺧﺎﺭﺝ‬
‫‪63‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ ﺍﺳﺖ‪ .‬ﺑﻪﻫﻤﻴﻦ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﻣﯽﮔﻮﻳﻴﻢ »ﺣﺮﻛﺖ‪،‬‬

‫ﻣﺤﺴﻮﺳﯽ ﺍﺳﺖ ﺑﻪ ﻛﻤﻚ ﻋﻘﻞ« ﻭ ﻳﺎ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺑﻪ ﺟﻬﺖ ﺫﺍﺕ ﻣﺘﺤﻮّﻝِ ﺑﺪﻥِ‬
‫ﻣﺎﺩّﻱ‪» ،‬ﺣﺮﻛﺖ« ﺭﺍ ﺗﻌﻘّﻞ ﻣﯽﻛﻨﺪ ﻭ ﺳﭙﺲ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﺫﻫﻦ‪ ،‬ﻣﺼﺪﺍﻕﻫﺎﻱ‬
‫ﺁﻥ ﺣﺮﻛﺖ ﺭﺍ ﻣﯽﻳﺎﺑﺪ ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﻨﯽ ﻋﺒﺎﺭﺕ »ﺣﺮﻛﺖ‪ ،‬ﻣﻌﻘﻮﻟﯽ ﺍﺳﺖ ﺑﻪ‬
‫ﻛﻤﻚ ﺣﺲّ«‪.‬‬
‫ﭘﺲ ﻃﺒﻖ ﺍﻳﻦ ﺑﺤﺚ‪ ،‬ﻫﻢ ﺣﺮﻛﺖ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﺫﻫﻦ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﺻﺮﻓﺎً‬
‫ﺫﻫﻨﯽ ﻧﻴﺴﺖ ﻭﻫﻢ ﺣﺲّ ﺑﻪ ﺗﻨﻬﺎﻳﯽ ﻧﻤﯽﺗﻮﺍﻧﺪ ﺑﻪ ﻭﺟﻮﺩ ﺁﻥ ﭘﯽ ﺑﺒﺮﺩ ﻭ ﺁﻥﭼﻪ ﺭﺍ‬
‫ﺣﺲّ ﺍﺯ ﻭﺍﻗﻌﻴّﺖ ﺣﺮﻛﺖ ﺩﺭ ﻣﯽﻳﺎﺑﺪ‪ ،‬ﺣﺮﻛﺖ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺳﻜﻮﻥﻫﺎﻱ ﻣﺘﻮﺍﻟﯽ‬
‫ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻛﻤﻚ ﻋﻘﻞ ﻭﺍﻗﻌﻴّﺘﺶ ﻣﺸﺨﺺ ﻣﯽﺷﻮﺩ‪ ،‬ﻭ ﺍﻟﺒﺘﻪ؛ ﺍﻳﻦ ﺳﻜﻮﻥﻫﺎﻱ‬
‫ﻣﺘﻮﺍﻟﯽ ﻛﻪ ﭼﺸﻢ ﺁﻥﻫﺎ ﺭﺍ ﺣﺲّ ﻛﺮﺩﻩ‪ ،‬ﻣﺮﺑﻮﻁ ﺑﻪ ﻭﺍﻗﻌﻴّﺘﯽ ﺍﺳﺖ ﺧﺎﺭﺟﯽ ﺑﻪ‬
‫ﻧﺎﻡ ﺣﺮﻛﺖ؛ ﻳﻌﻨﯽ ﺍﻧﺴﺎﻥ ﺑﻪ ﻛﻤﻚ ﻋﻘﻞ ﻭ ﺣﺲّ »ﻋﺒﻮﺭ ﻭ ﺣﺮﻛﺖ« ﺭﺍ ﻣﯽ‬
‫ﻓﻬﻤﺪ‪.‬‬
‫ﻋﻠﺖ ﺍﻳﻦﻛﻪ ﺍﻣﺜﺎﻝ »ﺯﻧﻮﻥ« ﻣﻨﻜﺮ ﺣﺮﻛﺖ ﺷﺪﻧﺪ‪ ،‬ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺻِﺮﻓﺎً ﺑﺮ ﺩﺍﺩﻩ‬
‫ﻫﺎﻱ ﺣﺲّ ﻣﺘﻤﺮﻛﺰ ﺷﺪﻧﺪ ﻭ ﻟﺬﺍ ﻭﻗﺘﯽ ﺑﻪ ﺣﺲّ ﺭﺟﻮﻉ ﻛﻨﻴﻢ ﻣﯽﺑﻴﻨﻴﻢ ﺣﺲّ ﺑﻪ‬
‫ﺗﻨﻬﺎﻳﯽ ﺍﺯ ﺣﺮﻛﺖ‪ ،‬ﺳﻜﻮﻥﻫﺎﻱ ﻣﺘﻮﺍﻟﯽ ﺩﺭﻙ ﻣﯽﻛﻨﺪ ﻭﻟﯽ ﺑﺎﻳﺪ ﻣﺘﻮﺟﻪ ﺑﻮﺩ‬
‫ﻛﻪ ﺣﺲّ ﺑﻪ ﺗﻨﻬﺎﻳﯽ ﻭﺟﻬﯽ ﺍﺯ ﺁﻥ ﻭﺍﻗﻌﻴﺖ ﺧﺎﺭﺟﯽ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻣﯽﻛﻨﺪ ﻭ‬
‫ﻭﻗﺘﯽ ﻋﻘﻞ‪ ،‬ﺁﻥ ﺩﺍﺩﻩﻫﺎﻱ ﺣﺴﯽ ﻧﺎﺷﯽ ﺍﺯ ﺣﺮﻛﺖ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻛﺮﺩ ﻭ ﺁﻥﻫﺎ ﺭﺍ‬
‫ﺗﺠﺰﻳﻪ ﻭ ﺗﺤﻠﻴﻞ ﻧﻤﻮﺩ‪ ،‬ﻧﻔﺲِ ﺍﻧﺴﺎﻥ ﻣﺘﻮﺟﻪ ﻭﺍﻗﻌﻴﺖ ﺣﺮﻛﺖ ﻣﯽﺷﻮﺩ‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪64‬‬

‫ﺷﺨﺼﻴّﺖ ﺣﺮﻛﺖ‬
‫ﺣﺮﻛﺖ؛ ﻭﺟﻮﺩﻱ ﺍﺳﺖ ﺩﺍﺭﺍﻱ ﺳﻴﻼﻥ ﻭ ﺍﺗّﺼﺎﻝ ﻛﻪ ﺳﻴﻼﻥ ﻭ ﺍﺗّﺼﺎﻟﺶ‬
‫ﻣﺮﺑﻮﻁ ﺑﻪ ﺧﻮﺩﺵ ﺍﺳﺖ‪ .‬ﭼﺮﺍﻛﻪ ﺍﮔﺮ ﺣﺮﻛﺖ ﺍﺯ ﺳﻜﻮﻥﻫﺎﻱ ﻣﺘﻮﺍﻟﯽ ﺑﻪﺩﺳﺖ‬
‫ﺁﻣﺪﻩ ﺑﻮﺩ‪ ،‬ﺣﺮﻛﺖ ﻧﻤﯽﺑﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺳﻜﻮﻥ ﺑﻮﺩ‪ .‬ﭼﻮﻥ ﻧﻪ ﺍﺯ ﻣﺠﻤﻮﻋﻪ ﺻﻔﺮﻫﺎ‬
‫ﻋﺪﺩ ﺑﻪ ﺩﺳﺖ ﻣﯽﺁﻳﺪ ﻭ ﻧﻪ ﺍﺯ ﻣﺠﻤﻮﻋﻪ ﺳﻜﻮﻥﻫﺎ‪ ،‬ﺣﺮﻛﺖ ﺍﻳﺠﺎﺩ ﻣﯽﺷﻮﺩ‪،‬‬
‫ﺑﻠﻜﻪ ﺣﺮﻛﺖ ﻭﺟﻮﺩﻱ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩﺵ ﻋﻴﻦ ﺳﻴﻼﻥ ﻭ ﺍﺗّﺼﺎﻝ ﺍﺳﺖ ﻭﻧﻪ‬
‫ﭼﻴﺰﻱ ﻛﻪ ﺣﺎﺻﻞ ﻣﺠﻤﻮﻋﻪ ﺳﻜﻮﻥﻫﺎ ﺑﺎﺷﺪ‪ ،‬ﻭﭼﻨﻴﻦ ﻧﻴﺴﺖ ﻛﻪ ﺑﺘﻮﺍﻥ ﺣﺮﻛﺖ‬
‫ﺭﺍ ﺁﻥﻗﺪﺭ ﺗﻘﺴﻴﻢ ﻛﺮﺩ ﺗﺎ ﺑﻪ ﺍﺟﺰﺍﺀ ﺳﺎﻛﻦ ﺭﺳﻴﺪ‪ .‬ﻳﻌﻨﯽ ﻭﺍﺣﺪ ﺣﺮﻛﺖ‪ ،‬ﺳﻜﻮﻥ‬
‫ﻧﻴﺴﺖ ﭼﺮﺍ ﻛﻪ ﺍﺯ ﻣﺠﻤﻮﻋﺔ ﺳﻜﻮﻥﻫﺎ ﺣﺮﻛﺖ ﺣﺎﺻﻞ ﻧﻤﯽﺷﻮﺩ‪ .‬ﻓﻬﻢ ﺍﻳﻦ ﻧﻜﺘﻪ‬
‫ﺑﻪ ﺩﻗﺖ ﺑﺴﻴﺎﺭﻱ ﻧﻴﺎﺯﻣﻨﺪ ﺍﺳﺖ ﭼﺮﺍ ﻛﻪ ﺍﻧﺴﺎﻥ ﻋﻤﻮﻣﺎً ﺩﺭ ﺑﺮﺭﺳﯽ ﻭﺍﻗﻌﻴّﺖ‬
‫ﺣﺮﻛﺖ‪،‬ﺑﻪ ﺁﻥﭼﻪ ﻛﻪ ﺣﺲّ ﺍﺯ ﻭﺍﻗﻌﻴّﺖ ﺣﺮﻛﺖ ﺍﺩﺭﺍﻙ ﻣﯽﻛﻨﺪ‪ ،‬ﺑﺴﻨﺪﻩ ﻣﯽ‬
‫ﻧﻤﺎﻳﺪ ﻭ ﺣﺲّ ﻫﻢ ﺑﻪ ﺗﻨﻬﺎﻳﯽ ﺍﺯ ﻭﺍﻗﻌﻴّﺖ ﺣﺮﻛﺖ‪ ،‬ﺟﺰ ﺳﻜﻮﻥﻫﺎﻱ ﻣﺘﻮﺍﻟﯽ‬
‫ﺑﺮﺩﺍﺷﺖ ﻧﻤﯽﻛﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ ﺍﻧﺴﺎﻥ ﺗﺼﻮﺭﻣﯽﻧﻤﺎﻳﺪ ﻛﻪ ﺣﺮﻛﺖ ﻋﺒﺎﺭﺕ ﺍﺳﺖ‬
‫ﺍﺯ ﺳﻜﻮﻥﻫﺎﻱ ﻣﺘﻮﺍﻟﯽ؛ ﺩﺭ ﺣﺎﻟﯽﻛﻪ ﺣﺲّ ﺑﻪ ﻛﻤﻚ ﻋﻘﻞ ﻣﯽﺗﻮﺍﻧﺪ ﺍﺯ ﻭﺍﻗﻌﻴّﺖ‬
‫ﺣﺮﻛﺖ ﺁﮔﺎﻫﯽ ﻳﺎﺑﺪ ﻭ ﻟﺬﺍ ﺁﻥﭼﻪ ﺭﺍ ﺣﺲّ ﺍﺯ ﺣﺮﻛﺖ ﺧﺒﺮ ﻣﯽﺩﻫﺪ‪ ،‬ﻭﺍﻗﻌﻴّﺖ‬
‫ﺣﺮﻛﺖ ﻧﻴﺴﺖ‪.‬‬

‫ﺗﻘﺪﻡ ﻭ ﺗﺄﺧﺮ‪ ،‬ﺫﺍﺗﻲ ﺣﺮﻛﺖ ﺍﺳﺖ‬

‫ﺣﺮﻛﺖ؛ ﻣﻮﺟﻮﺩﻱ ﺍﺳﺖ ﻣﺜﻞ ﺯﻣﺎﻥ ﻛﻪ ﺍﺟﺰﺍﻳﺶ ﺩﺭ ﻳﻚﺟﺎ ﻭ ﻳﻚﻟﺤﻈﻪ‬
‫ﺟﻤﻊ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﻳﻌﻨﯽ ﻣﺜﻞ ﻳﻚ ﻣﻴﺰ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﻳﻚ ﻟﺤﻈﻪ ﻫﻢ ﭘﺎﻳﻪﻫﺎﻳﺶ ﺩﺭ‬
‫ﺻﺤﻨﻪ ﺍﺳﺖ ﻭ ﻫﻢ ﺳﻄﺤﺶ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﻫﺮ ﻟﺤﻈﻪ ﺍﺯ ﺣﺮﻛﺖ ﻭﻗﺘﯽ‬
‫‪65‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﻇﻬﻮﺭ ﻣﯽﻛﻨﺪ ﻛﻪ ﻟﺤﻈﻪ ﻗﺒﻞ‪ ،‬ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺑﺮﺭﺳﯽ ﺧﺼﻮﺻﻴّﺖ‬
‫ﺣﺮﻛﺖ ﺍﻳﻦ ﻧﻜﺘﻪ ﻗﺎﺑﻞ ﺗﻮﺟّﻪ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﻭﻗﺘﯽ ﺑﻪ ﺣﺮﻛﺖ ﻧﻈﺮ ﺩﺍﺭﻳﺪ‪ ،‬ﺑﻪ‬
‫ﻭﺍﻗﻌﻴّﺘﯽ ﻧﻈﺮ ﺩﺍﺭﻳﺪ ﻛﻪ ﺩﺍﺋﻤﺎً ﻭﺟﻬﯽ ﺍﺯ ﺁﻥ ﺩﺭ ﺻﺤﻨﻪ ﺍﺳﺖ‪ ،‬ﻧﻪ ﺑﻌﺪﺵ ﻇﺎﻫﺮ‬
‫ﺍﺳﺖ‪ ،‬ﻧﻪ ﻗﺒﻠﺶ؛ ﻣﺜﻞ ﺣﺮﻛﺖ ﻣﺎﺷﻴﻦ ﺩﺭ ﻳﻚ ﺟﺎﺩّﻩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺣﺮﻛﺖ؛ ﻫﻤﻮﺍﺭﻩ‬
‫ﺷﻤﺎ ﻟﺤﻈﺔ ﻗﺒﻞ ﺣﺮﻛﺘﺶ ﺭﺍ ﺭﻓﺘﻪ ﻣﯽﻳﺎﺑﻴﺪ ﻭﻟﺤﻈﺔ ﺑﻌﺪ ﺣﺮﻛﺘﺶ ﻫﻢ ﻫﻨﻮﺯ‬
‫ﺑﺮﺍﻱ ﺷﻤﺎ ﻇﺎﻫﺮ ﻧﺸﺪﻩ ﺍﺳﺖ‪ ،‬ﻭﻟﺬﺍ ﺗﺎ ﻭﻗﺘﯽ ﻛﻪ ﭘﺪﻳﺪﻩ ﺩﺭ ﺣﺮﻛﺖ ﺍﺳﺖ‪،‬‬
‫ﺍﺟﺰﺍﻱ ﺣﺮﻛﺖِ ﺁﻥ ﺩﺭ ﻳﻚﺟﺎ ﺟﻤﻊ ﻧﻴﺴﺖ‪ .‬ﻣﺜﻞ ﺯﻣﺎﻥ ﻛﻪ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺣﺎﻝ‬
‫ﮔﺬﺭﺍﻥ ﻭ ﺗﻘﺪﻡ ﻭ ﺗﺄﺧﺮ ﺍﺳﺖ؛ ﺷﻤﺎ ﻣﯽﺑﻴﻨﻴﺪ »ﺣﺎﻻ« ﺭﻓﺖ‪» ،‬ﺑﻌﺪ« ﻫﻢ ﻛﻪ ﺁﻣﺪ‪،‬‬
‫ﺑﺎﺯ ﺭﻓﺖ‪ ،‬ﻳﻌﻨﯽ؛ ﻧﻪ ﮔﺬﺷﺘﻪ ﻓﻌﻼً ﻫﺴﺖ ﻭ ﻧﻪ ﺁﻳﻨﺪﻩﺍﻱ ﻛﻪ ﻧﻴﺎﻣﺪﻩ ﻭ ﻧﻪ ﭼﻴﺰ‬
‫ﺩﻳﮕﺮ‪ ،‬ﻓﻘﻂ ﻫﻤﻮﺍﺭﻩ ﮔﺬﺭﺍﻥ ﺩﺭ ﺻﺤﻨﻪ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﮔﺬﺭﺍﻥ ﻳﺎ ﺗﻘﺪﻡ ﻭ ﺗﺄﺧﺮ ﺑﻪ‬
‫ﺯﻣﺎﻥ‪3.‬‬ ‫ﻳﻚ ﺍﻋﺘﺒﺎﺭ ﺣﺮﻛﺖ ﺍﺳﺖ ﻭ ﺑﻪ ﻳﻚ ﺍﻋﺘﺒﺎﺭ‬

‫ﻣﻌﻨﻲ ﺟﻮﻫﺮ ﻭ ﻋﺮﺽ‬

‫ﭼﻮﻥ ﺩﺭ ﺑﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻧﻴﺎﺯ ﺩﺍﺭﻳﻢ ﺗﺼﻮﺭ ﺻﺤﻴﺤﯽ ﺍﺯ »ﺟﻮﻫﺮ«‬
‫ﻭ »ﻋﺮﺽ« ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﻻﺯﻡ ﺍﺳﺖ ﺍﺑﺘﺪﺍ ﻣﻔﻬﻮﻡ ﺍﻳﻦ ﺩﻭ ﻭﺍﮊﻩ ﺭﻭﺷﻦ ﺷﻮﺩ‪.‬‬
‫ﭼﻨﺎﻥﭼﻪ ﺩﻗﺖ ﻛﻨﻴﺪ ﻣﺎ ﺩﺭ ﻋﺎﻟَﻢ‪ ،‬ﺑﺎ ﺩﻭ ﻧﻮﻉ ﭘﺪﻳﺪﻩ ﺭﻭﺑﻪﺭﻭ ﻫﺴﺘﻴﻢ؛ ﻳﻜﯽ ﭘﺪﻳﺪﻩ‬
‫ﻫﺎﻳﯽ ﻣﺜﻞ ﺍﻧﺴﺎﻥ‪ ،‬ﺳﻴﺐ ﻭ ﺩﺭﺧﺖ ﻛﻪ ﻣﯽﺗﻮﺍﻥ ﻣﺴﺘﻘﻼً ﺑﻪ ﺁﻥﻫﺎ ﺍﺷﺎﺭﻩ ﻛﺮﺩ‪ ،‬ﻭ‬
‫ﺩﻳﮕﺮ ﭘﺪﻳﺪﻩﻫﺎﻳﯽ ﻣﺜﻞ ﺭﻧﮓ ﻭ ﺑﻮ ﻭ ﻃﻌﻢ ﻭ ﻋﻠﻢ ﻭ ﺷﺠﺎﻋﺖ ﻛﻪ ﻭﺍﻗﻌﺎً‬
‫ﺧﻮﺩﺷﺎﻥ ﺩﺭ ﺧﺎﺭﺝ ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﺴﺘﻘﻠّﯽ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺳﻴﺒﯽ ﺑﺎﺷﺪ ﻛﻪ‬

‫‪ - 3‬ﭼﻨﺎﻥﭼﻪ ﺗﻘﺪﻡ ﻭ ﺗﺄﺧﺮ ﺭﺍ ﺩﺭ ﺧﺎﺭﺝ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ »ﺣﺮﻛﺖ«‪ -‬ﺣﺎﻝ ﭼﻪ‬
‫ﺁﻥ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﻋﺮﺿﯽ‪ -‬ﻭ ﭼﻨﺎﻥﭼﻪ ﺁﻥ ﺗﻘﺪﻡ ﻭ ﺗﺄﺧﺮ ﺭﺍ ﺩﺭ ﺫﻫﻦ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ‪،‬‬
‫ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ »ﺯﻣﺎﻥ«‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪66‬‬

‫ﺩﺍﺭﺍﻱ ﺭﻧﮓ ﻭ ﺑﻮ ﻭ ﻃﻌﻢ ﺑﺎﺷﺪ‪ ،‬ﻳﺎ ﺍﻧﺴﺎﻧﯽ ﺑﺎﺷﺪ ﻛﻪ ﻋﻠﻢ ﻭ ﺷﺠﺎﻋﺖ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﺪ ﻭ ﻟﺬﺍ ﺑﻪ ﭘﺪﻳﺪﻩﻫﺎﻳﯽ ﻣﺜﻞ ﺩﺭﺧﺖ ﻭ ﺍﻧﺴﺎﻥ‪» ،‬ﺟﻮﻫﺮ« ﻭﺑﻪ ﭘﺪﻳﺪﻩﻫﺎﻳﯽ ﻣﺜﻞ‬
‫ﺭﻧﮓ ﻭ ﻋﻠﻢ‪» ،‬ﻋَﺮَﺽ« ﮔﻮﻳﻨﺪ‪.‬‬
‫ﺩﺭ ﺗﻌﺮﻳﻒ »ﻋَﺮَﺽ« ﮔﻔﺘﻪﺍﻧﺪ‪» :‬ﺇﺫﺍ ﻭُﺟِﺪَ ﻓِﻲﺍﻟﺨﺎﺭِﺝ‪ ،‬ﻭُﺟِﺪَ ﻓِﻲ‬
‫ﺍﻟﻤُﻮﺿُﻮﻉ«؛ ﻳﻌﻨﯽ ﻋَﺮَﺽ؛ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﺁﻥ ﺭﺍ ﺩﺭ ﺧﺎﺭﺝ ﺑﻴﺎﺑﯽ‪ ،‬ﺩﺭ‬
‫ﻣﻮﺿﻮﻉ ﺧﺎﺻّﯽ ﻳﺎﻓﺖ ﻣﯽﺷﻮﺩ‪ .‬ﻣﺜﻞ ﺍﻳﻦﻛﻪ ﺭﻧﮓ ﻗﺮﻣﺰ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ‬
‫ﻋَﺮَﺽ ﺩﺭ ﻣﻮﺿﻮﻋﯽ ﻣﺜﻞ ﺳﻴﺐ ﻣﯽﻳﺎﺑﻴﻢ ﻭ ﻫﻴﭻﻭﻗﺖ ﺭﻧﮓ ﻗﺮﻣﺰ ﺭﺍ ﺑﺪﻭﻥ‬
‫ﻧﻤﯽﻳﺎﺑﻴﻢ‪4.‬‬ ‫ﭼﻴﺰﻱ ﻛﻪ ﺁﻥ ﭼﻴﺰ ﺑﺘﻮﺍﻧﺪ ﻗﺮﻣﺰ ﺑﺎﺷﺪ‪،‬‬
‫ﺩﺭ ﺗﻌﺮﻳﻒ »ﺟﻮﻫﺮ« ﮔﻔﺘﻪﺍﻧﺪ‪» :‬ﺇﺫﺍ ﻭُﺟﺪَ ﻓِﻲ ﺍﻟْﺨﺎﺭِﺝ‪ ،‬ﻭُﺟِﺪَ ﻻ ﻓِﻲ‬
‫ﺍﻟْﻤﻮُﺿﻮﻉ«؛ ﻳﻌﻨﯽ ﺟﻮﻫﺮ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﻭﻗﺘﯽ ﺩﺭ ﺧﺎﺭﺝ ﻳﺎﻓﺖ ﻣﯽﺷﻮﺩ‪ ،‬ﺩﺭ‬
‫ﻣﻮﺿﻮﻋﯽ ﻳﺎﻓﺖ ﻧﻤﯽﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺧﻮﺩ ﺁﻥ ﺭﺍ ﻣﯽﻳﺎﺑﻴﻢ‪ ،‬ﻣﺜﻞ ﺍﻳﻦﻛﻪ ﺧﻮﺩ ﺁﺏ‬
‫ﻳﺎ ﺩﺭﺧﺖ ﻳﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﯽﻳﺎﺑﻴﻢ‪ ،‬ﺑﺪﻭﻥ ﺍﻳﻦﻛﻪ ﺩﺭ ﭼﻴﺰﻱ ﻳﺎﻓﺖ ﺷﻮﻧﺪ‪.‬‬

‫ﺗﺎﺑﻌﻴّﺖ ﻋَﺮَﺽ ﺍﺯ ﺟﻮﻫﺮ‬

‫ﺣﺎﻝ ﭼﻨﺎﻥﭼﻪ ﺗﺼﻮﺭ ﺻﺤﻴﺤﯽ ﺍﺯ ﺟﻮﻫﺮ ﻭ ﻋﺮﺽ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﻣﺘﻮﺟﻪ ﻣﯽ‬
‫ﺷﻮﻳﻢ ﻫﻤﻮﺍﺭﻩ ﻋﺮﺽ ﺗﺎﺑﻊ ﺟﻮﻫﺮ ﺍﺳﺖ ﻭ ﺑﻪ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ ﺍﻋﺮﺍﺽ ﻇﻬﻮﺭ ﺣﺎﻟﺖ‬
‫ﺟﻮﻫﺮ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﻣﺜﻞ ﺍﻳﻦﻛﻪ ﺷﺪﺕ ﻭﻛﻤﺎﻝِ ﺑﻮ ﻭ ﻃﻌﻢ ﺳﻴﺐ‪ ،‬ﺗﺎﺑﻊ ﺷﺪﺕِ‬
‫»ﺟﻮﻫﺮ« ﺳﻴﺐ ﺍﺳﺖ ﻭ ﻫﺮ ﻭﻗﺖ ﺑﻮ ﻭ ﻃﻌﻢ ﺳﻴﺐ ﻛﺎﻣﻞ ﻧﻴﺴﺖ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺳﺖ‬
‫ﻛﻪ ﺧﻮﺩ ﺳﻴﺐ ‪ -‬ﻳﻌﻨﯽ ﺟﻮﻫﺮ ﺳﻴﺐ ‪ -‬ﻫﻨﻮﺯ ﺑﻪ ﺧﻮﺑﯽ ﻧﺮﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﭘﺲ »ﻋَﺮَﺽ«‬

‫‪ - 4‬ﺍﻟﺒﺘﻪ ﺁﻥﭼﻪ ﺩﺭ ﻣﻐﺎﺯﻩﻫﺎﻱ ﺭﻧﮓﻓﺮﻭﺷﯽ ﺑﻪ ﻋﻨﻮﺍﻥ ﺭﻧﮓ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﻭﺍﻗﻊ ﺭﻧﮓ ﻧﻴﺴﺖ‪،‬‬
‫ﺑﻠﻜﻪ ﺭﻭﻏﻨﯽ ﺍﺳﺖ ﻛﻪ ﺭﻧﮓ ﺧﺎﺻﯽ ﺭﺍ ﺑﻪ ﻫﻤﺮﺍﻩ ﺩﺍﺭﺩ‪.‬‬
‫‪67‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫‪ -‬ﻣﺜﻞ ﺑﻮ ﺑﺮﺍﻱ ﺳﻴﺐ‪ -‬ﺗﺎﺑﻊ »ﺟﻮﻫﺮ« ﺧﻮﺩﺵ ﺍﺳﺖ ﻛﻪ ﻋﺒﺎﺭﺕ ﺑﺎﺷﺪ ﺍﺯ ﺟﻮﻫﺮ‬
‫ﺳﻴﺐ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺑﺎ ﺗﻮﺟّﻪ ﺑﻪ ﺍﻳﻦﻛﻪ ﺭﻧﮓ ﻫﺮ ﭼﻴﺰ‪ ،‬ﺗﺎﺑﻊ ﺟﻮﻫﺮ ﺁﻥﭼﻴﺰ ﺍﺳﺖ‪ ،‬ﺁﻳﺎ‬
‫ﺭﻧﮕﯽ ﻛﻪ ﺑﻪ ﺩﺭِﺍﺗﺎﻕ ﻣﯽﺯﻧﻨﺪ‪ ،‬ﺗﺎﺑﻊ ﭼﻮﺏ ﺩﺭِﺍﺗﺎﻕ ﺍﺳﺖ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﻧﻪ؛ ﭼﻮﻥ ﺭﻧﮕﯽ ﻛﻪ ﺑﻪ ﺩﺭ ﻣﯽﺯﻧﻨﺪ‪ ،‬ﺍﺯ ﻣﺘﻦ ﭼﻮﺏ ﺩﺭِﺍﺗﺎﻕ ﺧﺎﺭﺝ‬
‫ﻧﺸﺪﻩ ﻭ ﻣﺜﻞ ﺭﻧﮓ ﻭ ﺑﻮﻱ ﺳﻴﺐ ﻧﻴﺴﺖ‪ .‬ﻭ ﻟﺬﺍ ﺧﻮﺩ ﺭﻧﮓ ﺩﺭِﺍﺗﺎﻕ ﻫﻢ ﺗﺎﺑﻊ‬
‫ﺟﻮﻫﺮ ﺧﻮﺩﺵ ﺍﺳﺖ ﻛﻪ ﻫﻤﺎﻥ ﻣﻮﺍﺩّ ﺭﻭﻏﻨﯽ ﺍﺳﺖ‪ ،‬ﻧﻪ ﺗﺎﺑﻊ ﭼﻮﺏ ﺩﺭِﺍﺗﺎﻕ‪.‬‬
‫ﺁﺭﻱ؛ ﺧﻮﺩ ﭼﻮﺏِ ﺩﺭِ ﺍﺗﺎﻕ‪ ،‬ﺭﻧﮓ ﻣﺨﺼﻮﺹ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ ﻛﻪ ﺁﻥ ﺭﻧﮓ ﺗﺎﺑﻊ‬
‫ﺟﻮﻫﺮ ﭼﻮﺏ ﺍﺳﺖ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺁﻳﺎ ﻧﻤﯽﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﺟﻮﻫﺮ ﻫﺮ ﺷﯽﺀ ﺩﺭ ﻭﺍﻗﻊ ﻣﺠﻤﻮﻋﻪ‬
‫ﺍﻋﺮﺍﺽ ﺍﺳﺖ‪ .‬ﻣﺜﻼً؛ ﺳﻴﺐ‪ ،‬ﻣﺠﻤﻮﻋﺔ ﻫﻤﺎﻥ ﺭﻧﮓ ﻭ ﺑﻮ ﻭ ﻭﺯﻥ ﻭ ﺷﻜﻞ‬
‫ﻣﺨﺼﻮﺹ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﻣﯽﺑﻴﻨﻴﻢ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﺧﻴﺮ؛ ﺯﻳﺮﺍ ﻣﺠﻤﻮﻋﺔ ﭘﺪﻳﺪﻩﻫﺎﻳﯽ ﻛﻪ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻣﺴﺘﻘﻞ ﻧﻴﺴﺘﻨﺪ‪،‬‬
‫ﭼﻨﺎﻥﭼﻪ ﻫﻤﻪ ﻫﻢ ﻛﻨﺎﺭ ﻫﻢ ﺟﻤﻊ ﺷﻮﻧﺪ‪ ،‬ﺑﺎﺯ ﺑﻪ ﺍﺳﺘﻘﻼﻝ ﻧﻤﯽﺭﺳﻨﺪ‪ .‬ﻫﻢﭼﻨﺎﻥﻛﻪ‬
‫ﻣﺠﻤﻮﻋﺔ ﺻﻔﺮﻫﺎ‪ ،‬ﻋﺪﺩ ﺑﻪﻭﺟﻮﺩ ﻧﻤﯽﺁﻭﺭﻧﺪ‪ ،‬ﭘﺲ ﻛﻠّﻴﻪ ﺍﻳﻦ ﺍﻋﺮﺍﺽِ ﻏﻴﺮ‬
‫ﻣﺴﺘﻘﻞ ﺑﺎﻳﺪ ﺑﻪ ﺟﻮﻫﺮﻱ ﻛﻪ ﻭﺟﻮﺩﺵ ﻣﺴﺘﻘﻞ ﺍﺳﺖ‪ ،‬ﺗﻜﻴﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﻳﻌﻨﯽ‬
‫ﺑﺎﻳﺪ ﺳﻴﺒﯽ ﺑﺎﺷﺪ ﺗﺎ ﺭﻧﮓ ﻭ ﻃﻌﻢ ﻭ ﺑﻮﻱ ﻣﺨﺼﻮﺹ ﺁﻥ ﺑﺘﻮﺍﻧﺪ ﻇﻬﻮﺭ ﻛﻨﺪ‪ .‬ﭘﺲ‬
‫ﻣﺠﻤﻮﻋﺔ ﺍﻋﺮﺍﺽ‪ ،‬ﻭﺟﻮﺩﺍﺕ ﻭﺍﺑﺴﺘﻪﺍﻧﺪ‪ ،‬ﻫﺮ ﭼﻘﺪﺭ ﻫﻢ ﻛﻪ ﺯﻳﺎﺩ ﺑﺎﺷﻨﺪ‪ ،‬ﻧﻤﯽ‬
‫ﺗﻮﺍﻧﻨﺪ ﻳﻚ ﻭﺍﻗﻌﻴّﺖ ﻣﺴﺘﻘﻞ ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﻧﺪ‪ .‬ﻭ ﺍﺳﺎﺳﺎً »ﺍﻋﺮﺍﺽ ﻋﺎﻣﻞ ﻇﻬﻮﺭ‬
‫ﺧﺼﻮﺻﻴﺎﺕ ﺟﻮﻫﺮﻧﺪ« ﻭﻧﻪ ﭼﻴﺰﻱ ﻣﺴﺘﻘﻞ ﻭ ﺟﺪﺍ ﺍﺯ ﺟﻮﻫﺮ؛ ﻳﻌﻨﯽ ﺍﻳﻦ ﺟﻮﻫﺮ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺻﻔﺎﺕ ﻭ ﺧﺼﻮﺻﻴﺎﺕ ﺭﺍ ﺩﺍﺭﺍﺳﺖ‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪68‬‬

‫ﺳﺆﺍﻝ‪ :‬ﺟﻮﻫﺮ ﺳﻴﺐ‪ ،‬ﻣﺎﺩّﻩ ﺍﺳﺖ ﻳﺎ ﻏﻴﺮ ﻣﺎﺩّﻩ؟‬

‫ﺟﻮﺍﺏ‪ :‬ﺟﻮﻫﺮ ﻫﺮ ﭘﺪﻳﺪﺓ ﻣﺎﺩّﻱ ﻫﻤﺮﺍﻩ ﺍﻋﺮﺍﺿﺶ ﺩﺭ ﺧﺎﺭﺝ‪ ،‬ﻳﻚ ﭘﺪﻳﺪﻩ‬
‫ﺍﺳﺖ ﻭ ﻧﻪ ﺩﻭ ﭘﺪﻳﺪﻩ ﻛﻪ ﻛﻨﺎﺭ ﻫﻢ ﺁﻣﺪﻩ ﺑﺎﺷﻨﺪ‪ .‬ﺁﺭﻱ ﻣﺎ ﺩﺭ ﺧﺎﺭﺝ ﺍﺷﻴﺎﺀ ﻣﺎﺩّﻱ‬
‫ﻭ ﻳﺎ ﻣﻮﺟﻮﺩﺍﺕ ﻏﻴﺮ ﻣﺎﺩّﻱ ﺩﺍﺭﻳﻢ‪ ،‬ﻭﻟﯽ ﻧﻪﺍﻳﻦﻛﻪ ﻳﺎ ﺟﻮﻫﺮ ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﺎﺩّﻱ‪،‬‬
‫ﻣﺎﺩّﻱ ﺑﺎﺷﻨﺪ ﻭ ﻳﺎ ﺍﻋﺮﺍﺿﺸﺎﻥ ﻣﺎﺩّﻱ ﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﻣﺜﻼً ﺳﻴﺐ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ‬
‫ﭘﺪﻳﺪﺓ ﻣﺎﺩّﻱ ﺩﺭ ﺧﺎﺭﺝ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ ،‬ﺣﺎﻻ ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﻳﻦ ﭘﺪﻳﺪﺓ ﻣﺎﺩّﻱ ﺩﺭ‬
‫ﻳﻚ ﺗﺤﻠﻴﻞ ﺫﻫﻨﯽ ﻣﺘﻮﺟﻪ ﺟﻮﻫﺮ ﻭ ﺍﻋﺮﺍﺽ ﻣﯽﺷﻮﺩ‪ .‬ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺩﻳﮕﺮ ﻋﻘﻞ‬
‫ﺍﻧﺴﺎﻥ ﻣﯽﺗﻮﺍﻧﺪ ﭼﻨﻴﻦ ﺭﺍﺑﻄﻪﺍﻱ ﺭﺍ ﺑﻴﻦ ﻇﻬﻮﺭﺍﺕ ﻳﻚ ﺷﺊ ﻭ ﺫﺍﺕ ﺁﻥ ﺷﺊ‬
‫ﺍﻳﺠﺎﺩ ﻛﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﺑﻪ ﻭﺍﻗﻌﻴﺎﺗﯽ ﺍﺯ ﺁﻥ ﺷﺊ ﺩﺳﺖ ﻳﺎﺑﺪ‪.‬‬

‫ﻧﺘﻴﺠﻪ ﺣﺮﻛﺖ‬
‫ﭼﻮﻥ ﺣﺮﻛﺖ‪ ،‬ﺗﺒﺪﻳﻞ ﺗﺪﺭﻳﺠﯽ ﻗﻮّﻩ ﺑﻪ ﻓﻌﻞ ﺍﺳﺖ؛ ﻭ ﭼﻮﻥ ﺣﺮﻛﺖ ﺑﺮﺍﻱ‬
‫ﺭﺳﻴﺪﻥ ﺑﻪ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﺷﺊ ﻗﺒﻼًَ ﺁﻥ ﺭﺍ ﻧﺪﺍﺷﺘﻪ؛ ﭘﺲ ﺩﺭ ﻣﻮﺟﻮﺩﺍﺗﯽ‬
‫ﺣﺮﻛﺖ ﺗﺤﻘّﻖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻭّﻻًً؛ ﺑﻪ ﻓﻌﻠﻴّﺖ ﻛﺎﻣﻞ ﻧﺮﺳﻴﺪﻩﺍﻧﺪ ﻭ ﻫﻨﻮﺯ ﻧﻘﺺ ﻭﺑﻪ‬
‫ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ ﻗﻮّﻩﻫﺎﻳﯽ ﺩﺭ ﻭﺟﻮﺩﺷﺎﻥ ﻫﺴﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺣﺮﻛﺖ‪ ،‬ﺁﻥ ﻧﻘﺺ ﻳﺎ‬
‫ﻗﻮّﻩ‪ ،‬ﺗﺒﺪﻳﻞ ﺑﻪ ﻛﻤﺎﻝ ﻳﺎ ﻓﻌﻠﻴّﺖِ ﺁﻥ ﻗﻮّﻩ ﺷﻮﺩ ﻭﺛﺎﻧﻴﺎً؛ ﺩﺭ ﻣﻮﺟﻮﺩﺍﺗﯽ ﻛﻪ ﻗﻮﺓ‬
‫ﻣﺤﺾﺍﻧﺪ ﻭ ﺩﺭﻧﺘﻴﺠﻪ ﻫﻴﭻ ﻣﻮﺟﻮﺩﻳّﺘﯽ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺣﺮﻛﺖ ﻣﻌﻨﯽ ﻧﺪﺍﺭﺩ‪ .‬ﻫﻤﭽﻨﺎﻥ‬
‫ﻛﻪ ﺍﮔﺮ ﻣﻮﺟﻮﺩﻱ ﺩﺭ ﻓﻌﻠﻴّﺖ ﻣﺤﺾ ﺑﺎﺷﺪ )ﻣﺜﻞ ﻣﺠﺮّﺩﺍﺕ( ﺣﺮﻛﺖ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻋﻨﺎﻳﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﻛﻪ ﺍﮔﺮ ﻣﻮﺟﻮﺩﻱ ﻗﻮّﺓ ﻣﺤﺾ ﻫﻢ ﺑﺎﺷﺪ‪ ،‬ﭼﻮﻥ ﻗﻮﻩ ﺩﺭ‬
‫ﻭﺍﻗﻊ ﻋﺪﻡ ﺍﺳﺖ‪ ،‬ﺣﺮﻛﺖ ﻧﺪﺍﺭﺩ؛ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺣﺮﻛﺖ ﺩﺭ ﻣﻮﺟﻮﺩﺍﺗﯽ ﺍﺳﺖ ﻛﻪ‬
‫‪69‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺩﺍﺭﺍﻱ ﺟﻨﺒﻪﺍﻱ ﺑﺎﻟﻔﻌﻞ ﻭ ﺟﻨﺒﻪﺍﻱ ﺑﺎﻟﻘﻮّﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﻛﻪ ﺑﺎ ﺗﺒﺪﻳﻞ ﺟﻨﺒﺔ ﺑﺎﻟﻘﻮﻩ ﺑﻪ‬
‫ﻣﯽﺭﺳﺪ‪5.‬‬ ‫ﺟﻨﺒﺔ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﺣﺮﻛﺖ ﺑﻪ ﻫﺪﻑ ﻭ ﻧﺘﻴﺠﻪ ﺧﻮﺩ‬

‫ﺣﺮﻛﺖ‪6‬‬ ‫ﻫﺪﻑ‬

‫ﺍﮔﺮ ﺷﯽﺀﺍﻱ ﺗﻤﺎﻡ ﺳَﻤْﺖﻫﺎ ﻭ ﺟﻬﺖﻫﺎ ﺑﺮﺍﻳﺶ ﻳﻜﺴﺎﻥ ﺑﺎﺷﺪ ﭼﻨﻴﻦ‬

‫ﻣﻮﺟﻮﺩﻱ ﺍﺯ ﻳﻚ ﺟﻬﺖ ﺑﺎﻟﻘﻮﻩ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﻳﻚ ﺟﻬﺖ ﺑﺎﻟﻔﻌﻞ‪ .‬ﭼﻮﻥ ﺍﮔﺮ ﺍﺯ‬
‫ﺟﻬﺘﯽ ﻗﻮﻩﺍﻱ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻳﻌﻨﯽ ﺟﻬﺘﺶ ﺑﻪ ﺳﻮﻱ ﺑﻪ ﻓﻌﻞ ﺩﺭﺁﻭﺭﺩﻥ ﺁﻥ ﻗﻮﻩ‬
‫ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﮔﺮ ﭼﻴﺰﻱ ﺗﻤﺎﻡ ﺳﻤﺖﻫﺎ ﻭ ﺟﻬﺖﻫﺎ ﺑﺮﺍﻳﺶ ﻳﻜﺴﺎﻥ ﺑﺎﺷﺪ‪ ،‬ﭼﻮﻥ‬
‫ﺩﺭ ﻭﺍﻗﻊ ﺁﻥ ﭼﻴﺰ ﺟﻨﺒﺔ ﺑﺎﻟﻘﻮّﻩﺍﻱ ﻧﺪﺍﺭﺩ‪،‬ﺁﻥ ﺷﺊ ﺣﺮﻛﺖ ﻧﺪﺍﺭﺩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‬
‫ﺣﺮﻛﺖ ‪ -‬ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺗﺒﺪﻳﻞ ﻗﻮﻩ ﺑﻪ ﻓﻌﻞ ‪ -‬ﻫﺮﮔﺰ ﺑﯽﻫﺪﻑ ﻧﻴﺴﺖ ﻭﻣﺴﻠّﻢ‬
‫ﺳﻤﺖ ﻭ ﺳﻮﻳﯽ ﺩﺍﺭﺩ‪ ،‬ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺗﺒﺪﻳﻞ ﻗﻮّﻩﻫﺎﻳﺶ ﺑﻪ ﻓﻌﻠﻴّﺖ؛ ﻭﻟﺬﺍ‬
‫ﻫﺮ ﺣﺮﻛﺘﯽ ﭘﺎﻳﺎﻥ ﻣﺨﺼﻮﺻﯽ ﺩﺍﺭﺩ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﺭﺳﻴﺪﻥ ﺑﻪ ﺁﻥ ﭘﺎﻳﺎﻥ ﻭﻫﺪﻑ‪،‬‬
‫ﺳﻴّﺎﻝ ﺍﺳﺖ ﻭ ﺑﺎ ﺭﺳﻴﺪﻥ ﺑﻪ ﺁﻥ ﻫﺪﻑ »ﺛﺎﺑﺖ« ﺷﺪﻩ ﻭ ﺩﻳﮕﺮ ﺍﺯ ﺟﻨﺒﺔ ﻧﻘﺺ ﺧﻮﺩ‬
‫ﺧﺎﺭﺝ ﻣﯽﺷﻮﺩ؛ ﻣﺜﻞ ﻣﺠﺮّﺩﺍﺕ ﻛﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺛﺎﺑﺘﯽ ﻫﺴﺘﻨﺪ ﻭ ﺩﻳﮕﺮ ﺣﺮﻛﺖ‬
‫ﺩﺭ ﻭﺟﻮﺩﺷﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﺍﻟﺒﺘﻪ ﺑﻴﻦ ﺛﺎﺑﺖ ﺑﻮﺩﻥ ﻳﻚ ﺷﺊ ﺑﺎ ﺳﺎﻛﻦ ﺑﻮﺩﻥ ﺁﻥ ﺑﺎﻳﺪ‬

‫‪ - 5‬ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻣﯽﻓﺮﻣﺎﻳﺪ‪ ...» :‬ﻓَﻜُﻞُّ ﻣﺎ ﻫُﻮَ ﺑﺎﻟﻔﻌﻞ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻮﺟﻮﻩ‬
‫ﻳﻤﺘﻨﻊ ﻋﻠﻴﻪ ﺍﻟﺤﺮﻛﺔ‪ ،‬ﻭ ﺑﻌﻜﺲ ﺍﻟﻨﻘﻴﺺ ﻛُﻞُّ ﻣﺎ ﻳﺼﺢ ﻋﻠﻴﻪ ﺍﻟﺤﺮﻛﺔ ﻓﻔﻴﻪ ﻣﺎ ﺑﺎﻟﻘﻮﻩ ﺍﺫ ﻛُﻞُّ ﻃﺎﻟﺐ‬
‫ﻟﻠﺤﺮﻛﺔ ﻳﻄﻠﺐ ﺷﻴﺌﺎً ﻟﻢ ﻳﺤﺼﻞ ﻟﻪ ﺑﻌﺪ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺍﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺠﺮﺩ ﻋﻦﺍﻟﻤﺎﺩﺓ ﻳﻄﻠﺐ ﺑﺎﻟﺤﺮﻛﺔ ﺍﻣﺮﺍً‪«...‬‬
‫ﺍﺳﻔﺎﺭ‪ ،‬ﺝ ‪ ،3‬ﺹ ‪.60‬‬
‫ﺩﺭ ﺟﻠﺪ ﺳﻮﻡ ﺍﺳﻔﺎﺭ ﺑﻪ ﻃﻮﺭ ﻛﺎﻣﻞ‪ ،‬ﺗﻤﺎﻡ ﺍﺑﻌﺎﺩ ﺣﺮﻛﺖ ﺭﺍ ﻣﻮﺭﺩ‬ ‫ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫‪-6‬‬
‫ﺑﺮﺭﺳﯽ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻥﭼﻪ ﻋﺰﻳﺰﺍﻥ ﻣﺎﻳﻞﺍﻧﺪ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺗﺤﻘﻴﻖ ﻛﺎﻣﻞ ﺑﻨﻤﺎﻳﻨﺪ‪ ،‬ﺑﻪ ﺁﻥ ﻣﺠﻠﺪ‬
‫ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪70‬‬

‫ﻓﺮﻕ ﮔﺬﺍﺷﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﺷﻴﺎﺀ ﺳﺎﻛﻦ‪ ،‬ﻧﺴﺒﺖ ﺑﻪ ﻫﻢ ﺳﺎﻛﻦﺍﻧﺪ‪ ،‬ﻣﺜﻞ ﺍﻳﻦ‬

‫ﺻﻨﺪﻟﯽ ﻛﻪ ﺩﺭ ﻛﻨﺎﺭ ﺁﻥ ﺻﻨﺪﻟﯽ ﻓﻌﻼً ﺳﺎﻛﻦ ﻭ ﺑﯽﺣﺮﻛﺖ ﺍﺳﺖ‪ .‬ﻭﻟﯽ ﻣﻮﺟﻮﺩ‬
‫ﺛﺎﺑﺖ ﻳﻌﻨﯽ ﻣﻮﺟﻮﺩﻱ ﻛﻪ ﻓﻌﻠﻴّﺖ ﻣﺤﺾ ﺍﺳﺖ ﻭ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﺣﺮﻛﺖ‬
‫ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﻣﺜﻞ ﻣﺠﺮّﺩﺍﺕ‪.‬‬
‫ﻣﻤﻜﻦ ﺍﺳﺖ ﺳﻮﺍﻝ ﺷﻮﺩ‪ ،‬ﭼﻪ ﺍﺷﻜﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﭼﻴﺰﻱ ﺑﯽﻧﻬﺎﻳﺖ ﻗﻮّﻩ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﺪ ﻭ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺣﺮﻛﺖ ﺑﺎﺷﺪ ﻭ ﻫﺮﮔﺰ ﺑﻪ ﺣﺎﻟﺖ »ﺛﺎﺑﺖ« ﺩﺭ ﻧﻴﺎﻳﺪ؟‬
‫ﺩﺭ ﺟﻮﺍﺏ ﺑﺎﻳﺪ ﮔﻔﺖ ﺍﮔﺮ ﻣﻮﺟﻮﺩﻱ ﺑﯽﻧﻬﺎﻳﺖ ﻗﻮّﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻳﻌﻨﯽ ﺑﯽ‬
‫ﻧﻬﺎﻳﺖ ﻧﻴﺴﺘﯽ ﺩﺍﺭﺩ؛ ﺩﺭ ﻧﺘﻴﺠﻪ؛ ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﻧﻤﯽﺗﻮﺍﻧﺪ ﻣﻮﺟﻮﺩ ﺑﺎﺷﺪ‪ ،‬ﺗﺎ‬
‫ﺣﺮﻛﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﻭ ﺑﺎﺯ ﺗﺄﻛﻴﺪ ﻣﯽﺷﻮﺩ ﺍﮔﺮ ﻣﻮﺟﻮﺩﻱ ﻫﻴﭻ ﺟﻨﺒﺔ ﺑﺎﻟﻘﻮّﻩﺍﻱ‬
‫ﻧﺪﺍﺷﺖ‪ ،‬ﻧﻘﺼﯽ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺑﺎ ﺣﺮﻛﺖ‪ ،‬ﺁﻥ ﻧﻘﺺ ﻳﺎ ﺟﻨﺒﺔ ﺑﺎﻟﻘﻮّﻩ ﺭﺍ ﭘُﺮ‬
‫ﻛﻨﺪ؛ ﭘﺲ ﻣﻮﺟﻮﺩﻱ ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ ﺍﺳﺖ ﻛﻪ ﺟﻨﺒﻪﺍﻱ ﺑﺎﻟﻔﻌﻞ ﻭ ﺟﻨﺒﻪﺍﻱ‬
‫ﺑﺎﻟﻘﻮّﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪﻭ ﺍﺯ ﻃﺮﻳﻖ ﺣﺮﻛﺖ‪ ،‬ﺁﻥ ﺟﻨﺒﺔ ﺑﺎﻟﻘﻮّﻩ‪ ،‬ﺑﻪ ﻓﻌﻠﻴّﺖ ﺑﺮﺳﺪ‪ ،‬ﻭ‬
‫ﻫﺪﻑ ﺣﺮﻛﺖ ﻫﻢ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺑﻪ ﻓﻌﻠﻴّﺖ ﺩﺭ ﺁﻣﺪﻥ ﺟﻨﺒﻪﻫﺎﻱ ﺑﺎﻟﻘﻮّﺓ ﺷﺊ؛‬
‫ﭘﺲ ﻫﺮ ﭘﺪﻳﺪﻩ ﻣﺘﺤﺮﻛﯽ ﻫﺪﻑ ﺧﺎﺻﯽ ﺩﺍﺭﺩ ﻛﻪ ﺁﻥ ﻫﺪﻑ ﺭﺍ ﺟﻨﺒﻪﻫﺎﻱ‬
‫ﺑﺎﻟﻘﻮّﺓ ﺷﺊ ﻣﻌﻴّﻦ ﻣﯽﻛﻨﺪ‪.‬‬
‫‪71‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺟﻮﻫﺮﻱ‪7‬‬ ‫ﺑﺮﻫﺎﻥ ﺍﻭّﻝ ﺩﺭ ﺍﺛﺒﺎﺕ ﺣﺮﻛﺖ‬

‫ﺑﺮﺍﻱ ﺍﻳﻦﻛﻪ ﻋﺰﻳﺰﺍﻥ ﺩﺭ ﻓﻬﻢ ﻣﻮﺿﻮﻉ‪ ،‬ﺭﺍﺣﺖﺗﺮ ﺑﺎﺷﻨﺪ ﻣﻄﺎﻟﺐ ﺭﺍ ﺑﻪ‬
‫ﺻﻮﺭﺕ ﺩﺳﺘﻪﺑﻨﺪﻱ ﺷﺪﻩ ﻣﻄﺮﺡ ﻣﯽﻛﻨﻴﻢ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺍﮔﺮ ﺑﺎ ﭼﺸﻢ ﻭﺍﻗﻊﺑﻴﻦ ﺩﻗﻴﻘﺎً ﺑﻪ ﺍﻃﺮﺍﻑ ﺧﻮﺩ ﺑﻨﮕﺮﻳﻢ‪ ،‬ﻫﻴﭻ ﭼﻴﺰﻱ ﺭﺍ‬
‫ﻧﻤﯽﺑﻴﻨﻴﻢ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﺗﻐﻴﻴﺮ ﻭ ﺗﺤﻮّﻝ ﻧﺒﺎﺷﺪ؛ ﺣﺎﻝ ﭼﻪ ﺍﻳﻦ ﺗﻐﻴﻴﺮ‪ ،‬ﻛُﻨﺪ ﺑﺎﺷﺪ ﻭ‬
‫ﭼﻪ ﺳﺮﻳﻊ‪.‬‬
‫ﺏ‪ -‬ﺗﻐﻴﻴﺮﺍﺕ ﺗﻤﺎﻣﺎً ﺩﺭ ﺍَﻋﺮﺍﺽ ﻧﻤﺎﻳﺎﻥ ﻣﯽﺷﻮﺩ‪ ،‬ﺩﺭ ﺣﺎﻟﯽﻛﻪ ﺧﻮﺩ ﺍﻋﺮﺍﺽ‬
‫ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺟﻮﻫﺮﻧﺪ‪ ،‬ﻳﻌﻨﯽ ﻫﻤﻴﺸﻪ ﻳﻚ ﭼﻴﺰﻱ )ﻣﺜﻞ ﺳﻴﺐ( ﻫﺴﺖ ﻛﻪ ﺭﻧﮓ‬
‫ﺩﺍﺭﺩ‪ .‬ﻳﻌﻨﯽ ﻭﺟﻮﺩ ﺭﻧﮓ ﻭ ﺣﺠﻢ ﻭ‪ ...‬ﻛﻪ ﺗﻐﻴﻴﺮ ﻭ ﺗﺤﻮّﻝ ﺩﺭ ﺁﻥﻫﺎ ﻭﺍﻗﻊ ﻣﯽ‬
‫ﺷﻮﺩ‪ ،‬ﻭﺟﻮﺩﻫﺎﻱ ﻣﺴﺘﻘﻠّﯽ ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫ﺑﺮﺍﻱ ﺭﻭﺷﻦ ﺷﺪﻥ ﻣﻮﺿﻮﻉ‪ ،‬ﺑﻪ ﻃﺮﺡ ﺻﻔﺤﻪ ﺑﻌﺪ ﺗﻮﺟّﻪ ﻓﺮﻣﺎﻳﻴﺪ‪:‬‬

‫‪ - 7‬ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺩﺭ ﻃﺮﺡ ﺍﻳﻦ ﺑﺮﻫﺎﻥ ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﻛُﻞُّ ﺟﻮﻫﺮ ﺟﺴﻤﺎﻧﻲ ﻟﻪ ﻧﺤﻮ ﻭﺟﻮﺩ‬
‫ﻣﺴﺘﻠﺰﻡ ﻟﻌﻮﺍﺭﺽ ﻣﻤﺘﻨﻌﺔ ﺍﻻﻧﻔﻜﺎﻙ ﻋﻨﻪ ﻧﺴﺒﺘﻬﺎ ﺍﻟﻲ ﺍﻟﺸﺨﺺ ﻧﺴﺒﺔ ﻟﻮﺍﺯﻡ ﺍﻟﻔﺼﻮﻝ ﺍﻻﺷﺘﻘﺎﻗﻴﻪ ﺍﻟﻲ‬
‫ﺍﻻﻧﻮﺍﻉ‪ ،‬ﻭ ﺗﻠﻚ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻟﻼﺯﻣﺔ ﻫﻲ ﺍﻟﻤﺴﻤﺎﺕ ﺑﺎﻟﻤﺸﺨﺼﺎﺕ ﻋﻨﺪﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﺍﻟﺤﻖ ﺍﻧّﻬﺎ ﻋﻼﻣﺎﺕ‬
‫ﻟﻠﺘﺸﺨﺺ‪ ...‬ﻛﻞّ ﺷﺨﺺ ﺟﺴﻤﺎﻧﻲ ﻳﺘﺒﺪﻝ ﻋﻠﻴﻪ ﻫﺬﻩﺍﻟﻤﺸﺨﺼﺎﺕ ﻛﻼً ﺍﻭ ﺑﻌﻀﺎً ﻛﺎﻟﺰﻣﺎﻥ ﻭ ﺍﻟﻜﻢ ﻭ‬
‫ﺍﻟﻮﺿﻊ ﻭ ﺍﻻَﻳﻦ ﻭ ﻏﻴﺮﻫﺎ ﻓﺘﺒﺪﻟﻬﺎ ﺗﺎﺑﻊ ﻟﺘﺒّﺪﻝ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻤﺴﺘﻠﺰﻡ ﺍﻳﺎﻫﺎ‪ «...‬ﺍﺳﻔﺎﺭ‪ ،‬ﺝ ‪ ،3‬ﺹ ‪.103‬‬
 ‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪72‬‬

‫ﺭﻧﮓ‬
‫ﻣﺰﻩ‬
‫ﻛﻴﻒ‬ ‫ﺑﻮ‬
‫ﻭﺯﻥ‬ ‫ﺣﺮﻛﺖ ﺩﺭ ﺍﻋﺮﺍﺽ ﻫﺴﺖ ﻭ‬
‫ﺻﺎﻓﯽ‬ ‫ﺍﻋﺮﺍﺽ ﻫﻢ ﻣﺴﺘﻘﻞ ﻧﻴﺴﺘﻨﺪ‬
‫ﺯﺑﺮﻱ‬
‫ﻛﻮﭼﻜﯽ‬
‫ﻛﻢّ‬ ‫ﺑﺰﺭﮔﯽ‬
‫ﺣﺠﻢ‬

‫ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﻃﺮﺡ ﻓﻮﻕ ﺗﻮﺟﻪ ﻛﻨﻴﺪ ﻫﺮ ﺗﻐﻴﻴﺮﻱ ﻛﻪ ﺑﻪ ﭼﺸﻢ ﺑﺨﻮﺭﺩ ﺩﺭ‬

‫ﺍﻋﺮﺍﺽ ﻭﺍﻗﻊ ﻣﯽﺷﻮﺩ‪ ،‬ﻳﻌﻨﯽ ﻳﺎ ﺭﻧﮓ ﻭ ﻣﺰﻩ ﻭ ﺑﻮ ﻭ ﻭﺯﻥ ﺍﺷﻴﺎﺀ ﺗﻐﻴﻴﺮ ﻣﯽﻛﻨﺪ ﻭ‬
‫ﻳﺎ ﺣﺠﻢ ﻭ ﺍﻧﺪﺍﺯﻩ ﺁﻥﻫﺎ ﻋﻮﺽ ﻣﯽﺷﻮﺩ‪.‬‬
‫ﺝ‪ -‬ﺣﺎﻝ ﭼﻨﺎﻧﭽﻪ ﻋﺮﺽ ﺷﺪ؛ ﺍﻋﺮﺍﺽ ﻭﺟﻮﺩﻫﺎﻱ ﻣﺴﺘﻘﻠّﯽ ﻧﻴﺴﺘﻨﺪ ﻭ ﺗﻤﺎﻣﺎً‬
‫ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺟﻮﻫﺮﻧﺪ؛ ﻭ ﭼﻮﻥ ﺣﺮﻛﺖ ﺭﺍ ﺩﺭ ﺍﻋﺮﺍﺽ ﻣﺸﺎﻫﺪﻩ ﻣﯽﻛﻨﻴﻢ‪ ،‬ﭘﺲ‬
‫ﺑﺎﻳﺪ ﺣﺮﻛﺖِ ﺍﻋﺮﺍﺽ‪ ،‬ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺟﻮﻫﺮ ﺑﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺗﻤﺎﻡ ﻭﺟﻮﺩ ﺍﻋﺮﺍﺽ ﻭﺍﺑﺴﺘﻪ‬
‫ﺑﻪ ﺟﻮﻫﺮ ﺍﺳﺖ ﻭ ﺍﺯ ﺧﻮﺩ ﻭﺟﻮﺩﻱ ﻧﺪﺍﺭﻧﺪ؛ ﭘﺲ ﺣﺮﻛﺖ ﺁﻥﻫﺎ ﻫﻢ ﻣﺮﺑﻮﻁ ﺑﻪ‬
‫ﺟﻮﻫﺮ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﯽ ﭼﻮﻥ ﻋﻠّﺖ ﻣﺘﻐﻴّﺮ‪ ،‬ﻣﺘﻐﻴّﺮ ﺍﺳﺖ‪ ،‬ﻋﻠّﺖ ﺍَﻋﺮﺍﺽِ ﻣﺘﻐﻴّﺮ ﻫﻢ‬
‫ﺑﺎﻳﺪ ﺟﻮﻫﺮِ ﻣﺘﻐﻴّﺮﺑﺎﺷﺪ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺭﻳﺸﺔ ﻫﻤﺔ ﺗﻐﻴﻴﺮﺍﺕ ﺑﻪ ﺟﻮﻫﺮ ﺑﺮﮔﺮﺩﺩ ﻭ ﺗﻐﻴﻴﺮ‬
‫ﺑﺪﺍﻧﻴﻢ‪8.‬‬ ‫ﺍﺻﻠﯽ ﺭﺍ ﺩﺭ ﺟﻮﻫﺮ‬

‫ﻣﻲﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺍَﻻَْﻋْﺮﺍﺽ ﻣﻦ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩﺍﻟﺠﻮﺍﻫﺮ ﻟﻤّﺎ ﺗﻘﺪﻡ ﺃﻥ‬ ‫ﻋﻼﻣﻪﻃﺒﺎﻃﺒﺎﻳﻲ»ﺭﻩ«‬ ‫‪- 8‬‬
‫ﻭﺟﻮﺩﻫﺎ ﻓﻲ ﻧﻔﺴﻬﺎ ﻋﻴﻦ ﻭﺟﻮﺩﻫﺎ ﻟﻤﻮﺿﻮﻋﺎﺗﻬﺎ ﻓﺘﻐﻴّﺮﻫﺎ ﻭ ﺗﺠﺪّﺩﻫﺎ‪ ،‬ﻻ ﻳﺘﻢّ ﺍِﻻّ ﻣﻊ ﺗﻐﻴّﺮ ﻣﻮﺿﻮﻋﺎﺗﻬﺎ‬
‫ﺍﻟﺠﻮﻫﺮﻳﺔ ﻭ ﺗﺠﺪّﺩﻫﺎ‪ ،‬ﻓﺎﻟﺤﺮﻛﺎﺕ ﺍﻟﻌﺮﺿﻴﻪ ﺩﻟﻴﻞ ﺣﺮﻛﺔ ﺍﻟﺠﻮﻫﺮ« ﻧﻬﺎﻳﺔﺍﻟﺤﻜﻤﺔ‪ ،‬ﺹ ‪.185‬‬
‫‪73‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺩ‪ -‬ﻭﻗﺘﯽ ﻣﯽﮔﻮﻳﻴﻢ ﺟﻮﻫﺮ ﻣﺘﻐﻴّﺮ ﺍﺳﺖ‪ ،‬ﺩﻳﮕﺮ ﺑﺪﻳﻦﻣﻌﻨﺎ ﻧﻴﺴﺖ ﻛﻪ ﺑﺎﺯ‬
‫ﺟﻮﻫﺮ‪ ،‬ﺍﻋﺮﺍﺿﯽ ﺩﺍﺭﺩ ﻛﻪ ﺁﻥ ﺍﻋﺮﺍﺿﺶ ﻣﺘﻐﻴّﺮ ﺍﺳﺖ؛ ﭘﺲ ﻣﻌﻨﯽ ﻣﺘﻐﻴّﺮﺑﻮﺩﻥ‬
‫ﺟﻮﻫﺮ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺫﺍﺕ ﻣﺎﺩّﻩ ﻭ ﺟﻮﻫﺮﻣﺎﺩّﻩ ﺑﻪ ﺧﻮﺩﻱ ﺧﻮﺩ ﺩﺍﺭﺍﻱ ﺗﻐﻴﻴﺮ‬
‫ﺍﺳﺖ‪ ،‬ﻳﻌﻨﯽ ﺫﺍﺕ ﻣﺎﺩّﻩ ﭼﻴﺰﻱ ﺟﺰ ﺗﻐﻴﻴﺮ ﻧﻴﺴﺖ ﻭ ﻫﻤﺔ ﺗﻐﻴﻴﺮﺍﺗﯽ ﻛﻪ ﺩﺭ ﺍﻋﺮﺍﺽ‬
‫ﻣﯽﻳﺎﺑﻴﻢ‪ ،‬ﺭﻳﺸﻪ ﺩﺭ ﺟﻮﻫﺮﺩﺍﺭﺩ؛ ﭘﺲ ﺟﻮﻫﺮ‪ ،‬ﺧﻮﺩﺵ ﺗﻐﻴﻴﺮ ﺍﺳﺖ؛ ﻣﺜﻞ ﺍﻳﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﻭﻗﺘﯽ ﻣﯽﮔﻮﻳﻴﻢ‪» :‬ﺫﺍﺕِ ﺁﺏ‪ ،‬ﺗﺮ ﺍﺳﺖ«؛ ﻳﻌﻨﯽ ﺁﺏ ﭼﻴﺰﻱ ﺟﺰ ﺗﺮﻱ‬
‫ﻧﻴﺴﺖ؛ ﭼﺮﺍﻛﻪ ﻭﻗﺘﯽ ﭘﺎﻱ ﺟﻮﻫﺮ ﻭ ﺫﺍﺕ ﺑﻪ ﻣﻴﺎﻥ ﺁﻣﺪ‪ ،‬ﺟﺎﻳﯽ ﺑﺮﺍﻱ ﺍﻋﺮﺍﺽ‬
‫ﻧﻤﯽﻣﺎﻧﺪ؛ ﭘﺲ ﺍﮔﺮ ﺻﻔﺘﯽ ﺑﻪ ﺫﺍﺕ ﻭ ﺟﻮﻫﺮ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪ‪ ،‬ﺩﻳﮕﺮ ﺧﻮﺩ ﺁﻥ‬
‫ﺫﺍﺕ ﻭ ﺟﻮﻫﺮ‪ ،‬ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺁﻥ ﺻﻔﺖ‪ .‬ﻟﺬﺍ ﻧﺘﻴﺠﻪ ﻣﯽﮔﻴﺮﻳﻢ ﺫﺍﺕ ﻋﺎﻟﻢ‪،‬‬
‫ﭼﻴﺰﻱ ﺟﺰ ﺣﺮﻛﺖ ﻭ ﺟﻨﺒﻴﺪﻥ ﻧﻴﺴﺖ‪ ،‬ﻳﻌﻨﯽ؛ »ﻭﺟﻮﺩﺵ ﻫﻤﺎﻥ ﺣﺮﻛﺖ ﺍﺳﺖ«‬
‫ﻧﻪﺍﻳﻦﻛﻪ ﻭﺟﻮﺩﻱ ﺩﺍﺭﺩ ﻭ ﺣﺮﻛﺘﯽ‪ ،‬ﺑﻠﻜﻪ ﻣﺜﻞ ﻧﻮﺭ ﻛﻪ ﻭﺟﻮﺩﺵ ﻫﻤﺎﻥ‬
‫ﺭﻭﺷﻨﺎﻳﯽﺍﺵ ﺍﺳﺖ‪ ،‬ﻧﻪﺍﻳﻦﻛﻪ ﻳﻚ ﻧﻮﺭ ﺩﺍﺭﻳﻢ ﻭ ﻳﻚ ﺭﻭﺷﻨﺎﻳﯽ‪ ،‬ﺫﺍﺕ ﻣﺎﺩّﻩ ﻫﻢ‬
‫ﻳﻌﻨﯽ ﺣﺮﻛﺖ؛ ﻳﻌﻨﯽ ﺫﺍﺕ ﻣﺎﺩّﻩ‪ ،‬ﻭﺟﻮﺩﻱ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﻭﺟﻮﺩ ﭼﻴﺰﻱ ﺟﺰ‬
‫ﺣﺮﻛﺖ ﻧﻴﺴﺖ‪.‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ؛ »ﺧﻮﺩ ﺣﺮﻛﺖ ﻳﻚﻣﺮﺗﺒﻪ ﺍﺯ ﻭﺟﻮﺩ ﺩﺭ ﻋﺎﻟﻢ‬
‫ﺍﺳﺖ«‪.‬‬
‫ﻣﻼﻫﺎﺩﻱ ﺳﺒﺰﻭﺍﺭﻱ ﺩﺭ ﺍﺛﺒﺎﺕ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻣﯽﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﺗﺎﺑﻌﻪ‪9‬‬ ‫ﻭ ﺟُﻮﻫَـﺮﻳَّـﺔٌ ﻟَﺪَﻳْﻨـﺎ ﻭﺍﻗِـﻌﻪ ِﺍﺫْ ﻛﺎﻧَﺖِ ﺍﻻَْﻋْﺮﺍﺽُ ﻛُ ً‬
‫ﻼّ‬
‫ﻳﻌﻨﯽ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺩﺭ ﻧﺰﺩ ﻣﺎ ﻭﺍﻗﻌﯽ ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﻛﻪ ﺍﻋﺮﺍﺽ ﺗﻤﺎﻣﺎً‬
‫ﺗﺎﺑﻊ ﺟﻮﻫﺮﻧﺪ )ﻭ ﺣﺎﻝﻛﻪ ﺍﻋﺮﺍﺽ ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖﺍﻧﺪ‪ ،‬ﺑﺎﻳﺪ ﺁﻥ ﺣﺮﻛﺖ‪،‬‬
‫ﻣﺮﺑﻮﻁ ﺑﻪ ﺟﻮﻫﺮ ﺑﺎﺷﺪ(‪.‬‬

‫‪« - 9‬ﺷﺮﺡ ﻣﻨﻈﻮﻣﻪ ﺳﺒﺰﻭﺍﺭﻱ«)ﻏﺮﺭﺍﻟﻔﺮﺍﺋﺪ(‪ ،‬ﻁ ﻧﺎﺻﺮﻱ‪ ،‬ﺹ ‪.244‬‬

‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪74‬‬

‫ﺍﺭْﺗَﺒَﻄﺎ‪10‬‬
‫ﻭَﺍﻟﻄَّﺒْﻊُ ﺍِﻥ ﻳُﺜْﺒِﺖْ ﻓَﻴَﻨْﺴَﺪُّ ﺍﻟْﻌَﻄﺎ ﺑِﺎﻟﺜّﺎﺑِﺖِ ﺍﻟﺴَّﻴﺎﻝِ ﻛَﻴْ َ‬
‫ﻒ‬
‫ﺍﺯ ﻃﺮﻓﯽ ﺍﮔﺮ ﺟﻮﻫﺮِ ﻣﺎﺩّﻱ ﺛﺎﺑﺖ ﺑﺎﺷﺪ‪ ،‬ﭼﻴﺰ ﺟﺪﻳﺪﻱ ﺩﺭ ﻋﺎﻟﻢ ﺑﻪ ﻭﺟﻮﺩ‬
‫ﻧﻤﯽﺁﻳﺪ ﻭ ﻋﻄﺎﻱ ﺍﻟﻬﯽ ﻗﻄﻊ ﻣﯽﺷﻮﺩ ‪ -‬ﭼﻮﻥ ﺍﻳﻦ ﺟﻮﻫﺮِ ﺣﺮﻛﺖﻣﻨﺪ ﺍﺳﺖ ﻛﻪ‬
‫ﺑﺎ ﮔﺮﻓﺘﻦ ﻓﻴﺾ ﺍﺯ ﻋﺎﻟﻢ ﺑﺎﻻ‪ ،‬ﺟﻨﺒﺔ ﺑﺎﻟﻘﻮّﻩﺍﺵ‪ ،‬ﺑﺎﻟﻔﻌﻞ ﻣﯽﺷﻮﺩ‪ -‬ﻫﻢﭼﻨﺎﻥﻛﻪ‬
‫ﺍﮔﺮ ﺟﻮﻫﺮ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﺻﻞ ﻭ ﻣﻨﺸﺄ ﺣﺮﻛﺖ ﻧﺒﺎﺷﺪ‪ ،‬ﺣﺮﻛﺖ ﺍﻋﺮﺍﺽ ﺭﺍ ﺑﻪ ﭼﻪ‬
‫ﻣﻮﺟﻮﺩ ﺛﺎﺑﺘﯽ ﻣﺮﺗﺒﻂ ﻛﻨﻴﻢ‪) .‬ﺍﮔﺮ ﺫﺍﺗﯽ ﻛﻪ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻋﺎﻟﻢ‬
‫ﻧﺒﺎﺷﺪ‪ ،‬ﭘﺲ ﻋﻠّﺖ ﺣﺮﻛﺖ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ ﺑﻪ ﭼﻪ ﻣﻮﺟﻮﺩ ﺛﺎﺑﺘﯽ ﻣﺮﺗﺒﻂ ﻛﻨﻴﻢ؟!(‪.‬‬
‫ﺑﺎﺯ ﺍﺯ ﺯﺍﻭﻳﺔ ﺩﻳﮕﺮ ﻣﯽﺗﻮﺍﻥ ﺍﻳﻦﭼﻨﻴﻦ ﮔﻔﺖ‪ :‬ﭼﻮﻥ ﻃﺒﻖ ﻗﺎﻋﺪﺓ »ﻛُﻞُّ ﻣﺎ‬
‫ﺑِﺎﻟﻌَﺮﺽِ ﻻﺑُّﺪَّ ﺍَﻥْ ﻳَﻨْﺘَﻬﻲ ﺍِﻟﻲ ﻣﺎ ﺑِﺎﻟﺬّﺍﺕِ« ﻛﻪ ﻫﺮ ﻣﺎﺑﺎﻟﻌَﺮَﺿﯽ )ﺁﻧﭽﻪ ﻋَﺮَﺿﯽ‬
‫ﺍﺳﺖ؛ ﻣﺜﻞ ﮔﺮﻣﺎ ﺑﺮﺍﻱ ﺁﺏ( ﺑﺎﻳﺪ ﺑﻪ ﻣﺎﺑﺎﻟﺬّﺍﺗﯽ )ﺁﻧﭽﻪ ﺫﺍﺗﯽ ﺍﺳﺖ؛ ﻣﺜﻞ ﮔﺮﻣﺎ‬
‫ﺑﺮﺍﻱ ﺁﺗﺶ( ﺧﺘﻢ ﺷﻮﺩ ﻭ ﭼﻮﻥ ﺣﺮﻛﺖِ ﻣﻮﺟﻮﺩ ﺩﺭ ﻋﺎﻟﻢ‪ ،‬ﺑﺎﻟﻌَﺮَﺽ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ‬
‫ﺑﻪ ﻳﻚ ﺫﺍﺗﯽ ﻛﻪ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﺧﺘﻢ ﺷﻮﺩ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﭼﻪ ﺍﺷﻜﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﻋﻠّﺖ ﺣﺮﻛﺖ ﺍﻋﺮﺍﺽ‪ ،‬ﺟﻮﻫﺮ ﺍﺳﺖ؛‬
‫ﻭﻟﯽ ﺟﻮﻫﺮ ﻳﻚ ﭼﻴﺰ ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﻧﻪﺍﻳﻦﻛﻪ ﺟﻮﻫﺮ ﻋﻴﻦ ﺣﺮﻛﺖ‬
‫ﺑﺎﺷﺪ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﺍﻳﻦ ﺳﺆﺍﻝ ﺑﻪ ﺍﻳﻦ ﺟﻬﺖ ﭘﻴﺶ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﺳﺆﺍﻝ ﻛﻨﻨﺪﻩ ﻫﻨﻮﺯ‬
‫ﻣﻌﻨﯽ ﺣﺮﻛﺖ ﺩﺭ ﺟﻮﻫﺮ ﺭﺍ ﻣﺘﻮﺟّﻪ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﻭﻗﺘﯽ ﻣﯽ ﮔﻮﻳﻴﻢ ﺟﻮﻫﺮ ﭼﻴﺰﻱ‬
‫ﺍﺳﺖ ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ‪ ،‬ﻳﻌﻨﯽ ﺩﺍﺭﻳﺪ ﻣﯽﮔﻮﻳﻴﺪ‪ :‬ﺟﻮﻫﺮ ﺛﺎﺑﺖ ﺍﺳﺖ ﻭ ﺍﻋﺮﺍﺽ‬
‫ﺣﺮﻛﺖ ﺩﺍﺭﻧﺪ‪ .‬ﺣﺎﻝ ﺳﺆﺍﻝ ﻣﯽﺷﻮﺩ ﻛﻪ ﻋﻠّﺖ ﺣﺮﻛﺖِ ﺍﻋﺮﺍﺽِ ﻏﻴﺮﻣﺴﺘﻘﻞ‬

‫‪» - 10‬ﺷﺮﺡ ﻣﻨﻈﻮﻣﻪ ﺳﺒﺰﻭﺍﺭﻱ«‪ ،‬ﭼﺎﭖ ﺍﻧﺘﺸﺎﺭﺍﺕ ﻣﺼﻄﻔﻮﻱ‪ ،‬ﺹ ‪.249‬‬

‫‪75‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﭼﻴﺴﺖ؟! ﻣﺴﻠّﻢ ﺑﺎﻳﺪ ﺍﻳﻦ ﺣﺮﻛﺎﺕ ﺑﻪ ﻳﻚ ﺟﻮﻫﺮﻱ ﺑﺮﺳﺪ ﻛﻪ ﺣﺮﻛﺘﺶ‬

‫ﺑﺎﻟﺬّﺍﺕ ﺑﺎﺷﺪ‪ ،‬ﻳﻌﻨﯽ ﻣﯽﺭﺳﻴﻢ ﺑﻪ ﺟﺎﻳﯽ ﻛﻪ ﺑﺎﻳﺪ ﺟﻮﻫﺮِ ﻣﺎﺩّﻩ‪ ،‬ﻋﻴﻦ ﺣﺮﻛﺖ‬
‫ﺑﺎﺷﺪ ﻧﻪ ﭼﻴﺰﻱ ﻛﻪ ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ ﺍﺳﺖ‪.‬‬

‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺭﺍﻋﻘﻞ ﻣﻲﻓﻬﻤﺪ‬

‫ﺍﻳﻦﻛﻪ ﻣﯽﺑﻴﻨﻴﻢ ﺩﺭ ﻃﻮﻝ ﺭﺷﺪ ﺳﻴﺐ‪ ،‬ﺭﻧﮓ ﻭ ﺑﻮﻱ ﺳﻴﺐ ﺷﺪﻳﺪﺗﺮ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪ ،‬ﺑﻪ ﺟﻬﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻭﺟﻮﺩ ﺟﻮﻫﺮﻱ ﺁﻥ ﺑﺎ ﺣﺮﻛﺖ ﺫﺍﺗﯽ ﺧﻮﺩ‪،‬‬
‫ﻭﺟﻮﺩﻱ ﻗﻮﻱﺗﺮ ﮔﺸﺘﻪ ﻛﻪ ﺩﺭ ﻧﺘﻴﺠﺔ ﺁﻥ ﺣﺮﻛﺖ ﺫﺍﺗﯽ‪ ،‬ﺍﻋﺮﺍﺽ ﺁﻥ ﺳﻴﺐ‪،‬‬
‫ﻗﻮﻱ ﻭ ﺷﺪﻳﺪ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﻭ ﻳﺎ ﺩﺭ ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﻛﻪ ﺑﻪ ﺟﻬﺖ ﺍﺗّﺼﺎﻟﺶ ﺑﻪ ﺑﺪﻥ‬
‫ﻣﺎﺩّﻱ ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺍﺳﺖ‪ ،‬ﺷﻤﺎ ﻣﯽﺑﻴﻨﻴﺪ ﺩﺭ ﺍﺑﺘﺪﺍ ﺻﻔﺎﺕ ﻭ ﺍﻓﻌﺎﻟﺶ‬
‫ﺿﻌﻴﻒ ﺍﺳﺖ ﻭ ﺑﺎ ﺷﺪﻳﺪ ﺷﺪﻥ ﺟﻮﻫﺮ ﻭﺟﻮﺩﻱﺍﺵ )ﻳﻌﻨﯽ ﻧﻔﺲ( ﺻﻔﺎﺕ ﻭ‬
‫ﺍﻓﻌﺎﻟﺶ‪ ،‬ﻗﻮّﺕ ﻭ ﻗﺪﺭﺕ ﻣﯽﮔﻴﺮﻧﺪ‪ ،‬ﭼﻮﻥ ﻇﻬﻮﺭ ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭ ﺍﻋﺮﺍﺽ‪ ،‬ﺭﻳﺸﻪ‬
‫ﺩﺭ ﺟﻮﻫﺮ ﻣﺘﻐﻴّﺮ ﺩﺍﺭﺩ‪ ،‬ﻫﺮ ﭼﻨﺪ ﻣﺎ ﺁﻥ ﺟﻮﻫﺮ ﻣﺘﻐﻴّﺮ ﺭﺍ ﺣﺲّ ﻧﻤﯽﻛﻨﻴﻢ‪ .‬ﻣﺜﻞ ﻧﻮﺭ‬
‫ﺍﺗﺎﻕ‪ ،‬ﻛﻪ ﻣﺎ ﻫﺮ ﻟﺤﻈﻪ ﻧﻮﺭ ﺟﺪﻳﺪﻱ ﺩﺭ ﺍﺗﺎﻕ ﺩﺍﺭﻳﻢ ﻭﻟﯽ ﺣﺲّ ﻧﻤﯽﻛﻨﻴﻢ‪ .‬ﻳﺎ‬
‫ﻣﺜﻼً ﺷﻌﻠﺔ ﮔﺎﺯ‪ ،‬ﻛﻪ ﻫﺮ ﻟﺤﻈﻪ ﺷﻌﻠﺔ ﺟﺪﻳﺪﻱ ﺍﺳﺖ ﻭﻟﯽ ﻣﺎ ﺣﺲّ ﻧﻤﯽﻛﻨﻴﻢ‪،‬‬
‫ﻭﻟﯽ ﻣﯽﻓﻬﻤﻴﻢ ﻭ ﻣﯽﺩﺍﻧﻴﻢ ﻛﻪ ﻭﺍﻗﻌﺎً ﻫﺮ ﻟﺤﻈﻪ ﺷﻌﻠﺔ ﺟﺪﻳﺪﻱ ﺍﺳﺖ‪ .‬ﺟﻬﺎﻥ ﻣﺎﺩّﻩ‬
‫ﻫﻢ ﺑﻪ ﺟﻬﺖ ﺫﺍﺕ ﻣﺘﻐﻴّﺮﺵ‪ ،‬ﻫﺮ ﻟﺤﻈﻪ ﺟﻬﺎﻥ ﺟﺪﻳﺪﻱ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺣﺲّ ﻭ‬
‫ﭼﺸﻢ‪ ،‬ﻫﻤﻴﺸﻪ »ﺣﺪِّ« ﭘﺪﻳﺪﻩﻫﺎ ﺭﺍ ﻣﯽﻳﺎﺑﺪ ﻭ ﻧﻪ ﺫﺍﺕ ﻭ ﺟﻮﻫﺮﺁﻥﻫﺎ ﺭﺍ؛ ﺑﻨﺎﺑﺮﺍﻳﻦ‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱِ ﻋﺎﻟﻢ ﺭﺍ ﺣﺲّ ﻧﻤﯽﻛﻨﺪ ﻭ ﺑﻨﺎ ﻫﻢ ﻧﻴﺴﺖ ﻛﻪ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺁﻥ‬
‫ﺣﺮﻛﺖ ﺭﺍ ﺣﺲّ ﻧﻜﺮﺩ‪ ،‬ﻣﻨﻜﺮ ﺷﻮﺩ؛ ﭼﺮﺍﻛﻪ ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ ﺑﺤﺚ ﻳﻌﻨﯽ ﺟﻮﻫﺮ‪،‬‬
‫ﻭﺍﻗﻌﻴّﺘﯽ ﺍﺳﺖ ﻣﻌﻘﻮﻝ؛ ﭘﺲ ﺑﺎﻳﺪ ﻋﻘﻞ‪ ،‬ﺣﺮﻛﺖ ﺁﻥ ﺭﺍ ﺑﻔﻬﻤﺪ ﻭ ﺍﺯ ﻃﺮﻳﻖ ﻋﻘﻞ‪،‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪76‬‬

‫ﺁﻥ ﺭﺍ ﻛﺸﻒ ﻛﻨﺪ ﻭ ﺍﮔﺮ ﻋﻘﻞ ﺁﻥ ﺣﺮﻛﺖ ﺭﺍ ﺍﺛﺒﺎﺕ ﻭ ﺍﺳﺘﺪﻻﻝ ﻛﺮﺩ‪ ،‬ﺩﻳﮕﺮ‬
‫ﺟﺎﻱ ﺍﻧﻜﺎﺭ ﻧﻤﯽﻣﺎﻧﺪ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺍﮔﺮ ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﻣﯽﮔﻮﻳﻴﺪ ﻛﻪ ﻫﺮ ﭼﻪ ﻧﻔﺲ ﻗﻮﻱ ﺷﻮﺩ‪،‬‬
‫ﺻﻔﺎﺕ ﻭ ﺍﻓﻌﺎﻝ ﺍﻧﺴﺎﻥ ﻗﺪﺭﺕ ﻣﯽ ﮔﻴﺮﺩ؛ ﭼﺮﺍ ﺩﺭ ﺩﻭﺭﺍﻥ ﭘﻴﺮﻱ ﺩﻭﺑﺎﺭﻩ ﺿﻌﻒ ﻭ‬
‫ﺳﺴﺘﯽ ﺑﻪ ﺑﺪﻥ ﺑﺮﻣﯽﮔﺮﺩﺩ؟! ﻣﮕﺮ ﻧﻔﺲ ﺩﺭ ﭘﻴﺮﻱ‪ ،‬ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱﺍﺵ‬
‫ﺿﻌﻴﻒ ﻣﯽﮔﺮﺩﺩ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﺧﻴﺮ؛ ﭼﻮﻥ ﻧﻔﺲ ﻫﻤﻮﺍﺭﻩ ﺑﺪﻥ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺍﺑﺰﺍﺭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ‬
‫ﮔﺮﻓﺘﻪ‪ ،‬ﺩﺭ ﺩﻭﺭﺍﻥ ﭘﻴﺮﻱ ﺁﻫﺴﺘﻪ ﺁﻫﺴﺘﻪ ﺍﺯ ﺁﻥ ﺑﺪﻥ ﻣﻨﺼﺮﻑ ﻣﯽﺷﻮﺩ ﻭ ﻧﻈﺮ ﺑﻪ‬
‫ﻣﻨﺰﻝ ﺍﺻﻠﯽﺍﺵ ﻣﯽﺍﻧﺪﺍﺯﺩ ﻭ ﻟﺬﺍ ﺁﺛﺎﺭ ﺳﺴﺘﯽ ﻭ ﺿﻌﻒ ﺩﺭ ﺑﺪﻥ ﻫﻤﭽﻨﺎﻥ ﭘﻴﺶ‬
‫ﻣﯽﺁﻳﺪ ﺗﺎ ﺁﻧﮕﺎﻩ ﻛﻪ ﻧﻔﺲ‪ ،‬ﻛﻞّ ﺑﺪﻥ ﺭﺍ ﺭﻫﺎ ﻣﯽﻛﻨﺪ؛ ﭘﺲ ﻣﺴﺌﻠﻪ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﺩﻭ‬
‫ﺟﻮﻫﺮﻱﺑﻮﺩﻥ ﺍﻧﺴﺎﻥ ﺩﻧﺒﺎﻝ ﻛﺮﺩ؛ ﭼﺮﺍﻛﻪ ﻣﺎ ﻫﻢ ﺟﻮﻫﺮ ﻧﻔﺲ ﺩﺍﺭﻳﻢ ﻭ ﻫﻢ‬
‫ﺟﻮﻫﺮ ﺑﺪﻥ؛ ﻭ ﻟﺬﺍ ﮔﺎﻫﯽ ﺣﻜﻢ ﺟﻮﻫﺮِ ﻧﻔﺲِ ﻣﺠﺮّﺩ ﻣﻄﺮﺡ ﺍﺳﺖ ﻭ ﮔﺎﻫﯽ‬
‫ﺣﻜﻢ ﺟﻮﻫﺮِ ﺑﺪﻥِ ﻣﺎﺩّﻱ‪ ،‬ﻭ ﮔﺎﻫﯽ ﻫﻢ ﺗﻌﺎﻣﻞ ﻭ ﺗﺄﺛﻴﺮ ﺁﻥ ﺩﻭ ﺑﺮ ﻫﻤﺪﻳﮕﺮ‪.‬‬
‫ﺁﻥﺟﺎﻳﯽ ﻛﻪ ﺑﺤﺚ ﺷﺪﻳﺪ ﺷﺪﻥ ﺻﻔﺎﺕ ﻭ ﺍﻓﻌﺎﻝ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ ،‬ﻣﻮﺿﻮﻉ ﺩﺭ‬
‫ﺭﺍﺑﻄﻪ ﺑﺎ ﺣﺮﻛﺖ ﻭ ﺍﺷﺘﺪﺍﺩ ﻧﻔﺲ ﺍﺳﺖ‪ ،‬ﻭ ﺁﻥﺟﺎﻳﯽ ﻛﻪ ﺑﺤﺚ ﺿﻌﻴﻒ ﺷﺪﻥ‬
‫ﺑﺪﻥ ﺍﺳﺖ ﺑﻪ ﺟﻬﺖ ﭘﻴﺮﻱ‪ ،‬ﻣﻮﺿﻮﻉ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺿﻌﻒ ﺗﻌﻠﻖ ﻧﻔﺲ ﺍﺳﺖ ﺑﻪ‬
‫ﺑﺪﻥ ﻭ ﺍﻳﻦﻛﻪ ﭼﻮﻥ ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﺑﻪ ﻛﻤﺎﻝ ﺧﻮﺩ ﺭﺳﻴﺪ ﺩﻳﮕﺮ ﻧﻴﺎﺯﺵ ﺑﻪ ﺑﺪﻥ‬
‫ﻫﻤﭽﻨﺎﻥ ﻛﻢ ﻣﯽﺷﻮﺩ ﺗﺎ ﺩﺭ ﻧﻬﺎﻳﺖ ﺁﻥ ﺭﺍ ﺭﻫﺎ ﻣﯽﻛﻨﺪ‪.‬‬
‫ﻧﻜﺘﻪ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﺩﺭ ﺍﻳﻦ ﺑﺤﺚ ﻋﻨﺎﻳﺖ ﺑﻪ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻧﻔﺲ ﺍﺳﺖ‪.‬‬
‫ﭼﻮﻥ ﻧﻔﺲ ﺩﺭ ﻋﻴﻦ ﺍﻳﻦﻛﻪ ﻣﻮﺟﻮﺩﻱ ﺍﺳﺖ ﻣﺠﺮﺩ‪ ،‬ﻭﻟﯽ ﺗﺠﺮﺩﺵ ﻧﺴﺒﯽ ﺍﺳﺖ‬
‫ﻭ ﻟﺬﺍ ﺑﻪ ﺑﺪﻥ ﺧﻮﺩ ﺗﻌﻠﻖ ﺩﺍﺭﺩ ﻭ ﻫﻤﻴﻦ ﺗﻌﻠﻖ ﻧﻔﺲ ﺑﻪ ﺑﺪﻥ ﻣﻮﺟﺐ ﻣﯽﺷﻮﺩ ﻛﻪ‬
‫‪77‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺣﻜﻢ ﺑﺪﻥ ﻳﻌﻨﯽ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺁﻥ ﺑﻪ ﻧﻔﺲ ﺳﺮﺍﻳﺖ ﻛﻨﺪ ﻭ ﻧﻔﺲ ﺩﺍﺭﺍﻱ‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺷﻮﺩ ﺗﺎ ﺁﻥﺟﺎﻳﯽ ﻛﻪ ﺍﺯ ﺗﺠﺮﺩ ﻧﺴﺒﯽ ﺧﻮﺩ ﺑﻪ ﺗﺠﺮﺩ ﻛﺎﻣﻞ‬
‫ﻛﻨﺪ‪11.‬‬ ‫ﺩﺳﺖ ﻳﺎﺑﺪ ﻭ ﺑﺪﻥ ﺭﺍ ﺭﻫﺎ‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺮﻫﺎﻥ ﻣﺘﻮﺟﻪ ﺷﺪﻳﻢ ﻛﻪ ﺍﻭﻻً‪ :‬ﺍﺯ ﻃﺮﻳﻖ ﺗﻮﺟﻪ ﺑﻪ ﺣﺮﻛﺖ ﺍﻋﺮﺍﺽ‬
‫ﺑﻪ ﺣﺮﻛﺖ ﺟﻮﻫﺮ ﭘﯽ ﻣﯽﺑﺮﻳﻢ‪ .‬ﺛﺎﻧﻴﺎً‪ :‬ﻭﻗﺘﯽ ﺟﻮﻫﺮ ﺩﺍﺭﺍﻱ ﺻﻔﺘﯽ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ‬
‫ﺁﻥ ﺟﻮﻫﺮ ﺑﺎ ﺁﻥ ﺻﻔﺖ ﻣﺘﺤﺪ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﺭﻭﺷﻦ ﺷﺪ ﺧﻮﺩ ﺟﻮﻫﺮ ﻣﺎﺩﻩ ﻋﻴﻦ‬
‫ﺣﺮﻛﺖ ﺍﺳﺖ ﻭ ﻧﻪ ﭼﻴﺰ ﺩﻳﮕﺮ‪.‬‬

‫‪ - 11‬ﺑﺮﺭﺳﯽ ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ ﻣﻌﺮﻓﺖﺍﻟﻨﻔﺲ ﻭ ﺍﻟﺤﺸﺮ ﻣﯽﺗﻮﺍﻧﻴﺪ ﭘﻴﮕﻴﺮﻱ ﻧﻤﺎﻳﻴﺪ‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪78‬‬

‫ﺟﻮﻫﺮﻱ‪12‬‬ ‫ﺑﺮﻫﺎﻥ ﺩﻭﻡ ﺩﺭ ﺍﺛﺒﺎﺕ ﺣﺮﻛﺖ‬

‫ﺩﺭ ﺍﻳﻦ ﺑﺮﻫﺎﻥ ﺍﺯ ﻃﺮﻳﻖ ﺗﻮﺟﻪ ﺑﻪ ﺯﻣﺎﻥﻣﻨﺪﺑﻮﺩﻥ ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﺎﺩﻱ ﻭ ﺗﺠﺰﻳﻪ‬
‫ﻭ ﺗﺤﻠﻴﻞ ﺍﻳﻦ ﻧﻜﺘﻪ ﺑﻪ ﺻﻮﺭﺕ ﺯﻳﺮ ﻣﺘﻮﺟﻪ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺧﻮﺍﻫﻴﻢ‬
‫ﺷﺪ‪.‬‬
‫ﺍﻟﻒ‪ -‬ﺩﺭ ﻳﻚ ﺗﺄﻣﻞ ﺑﺪﻳﻬﯽ ﻣﺘﻮﺟﻪ ﻣﯽﺷﻮﻳﻢ؛ ﺗﺎﺭﻳﺦﻣﻨﺪ ﺑﻮﺩﻥ ﻭ‬
‫ﻋﻤﺮﺩﺍﺷﺘﻦ ﭘﺪﻳﺪﻩﻫﺎ ﺍﻣﺮﻱ ﺩﺭﻭﻍ ﻭ ﺻﺮﻓﺎً ﺫﻫﻨﯽ ﻧﻴﺴﺖ ﻭ ﻭﺍﻗﻌﺎً ﭘﺪﻳﺪﻩﻫﺎﻱ‬
‫ﻣﺎﺩّﻱ ﺯﻣﺎﻧﻤﻨﺪﻧﺪ ﻭ ﺯﻣﺎﻧﻤﻨﺪﻱ ﺁﻥﻫﺎ ﺑﻪ ﺍﺭﺍﺩﻩ ﻭ ﺍﻋﺘﺒﺎﺭ ﻣﺎ ﻧﻴﺴﺖ ﻛﻪ ﺑﺘﻮﺍﻥ ﺁﻥ ﺭﺍ‬
‫ﺍﺯ ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﺎﺩّﻱ ﺟﺪﺍ ﻛﺮﺩ‪ ،‬ﻳﻌﻨﯽ ﺍﻳﻦﭼﻨﻴﻦ ﻧﻴﺴﺖ ﻛﻪ ﻣﺜﻼً ﻣﺎ ﺑﺘﻮﺍﻧﻴﻢ ﺑﻪ‬
‫ﺍﺭﺍﺩﺓ ﺧﻮﺩﻣﺎﻥ ﺑﮕﻮﻳﻴﻢ ﻋﻤﺮ ﺍﻳﻦ ﺩﺭﺧﺖ ‪ 20‬ﺳﺎﻝ ﻳﺎ ‪ 30‬ﺳﺎﻝ ﺍﺳﺖ‪.‬‬
‫ﺏ‪ -‬ﺩﺭ ﻳﻚ ﺗﺤﻠﻴﻞ ﻧﻈﺮﻱ ﻭ ﻋﻘﻠﯽ ﻣﺘﻮﺟﻪ ﻣﯽﺷﻮﻳﻢ ﻣﻔﻬﻮﻡ ﺯﻣﺎﻥ ﭼﻴﺰﻱ‬
‫ﺟﺰ ﻣﻌﻨﯽ ﺗﻘﺪّﻡ ﻭ ﺗﺄﺧّﺮ ﻧﻴﺴﺖ‪ ،‬ﻳﻌﻨﯽ ﻗﺒﻠﻴّﺖ ﻭ ﺑﻌﺪﻳّﺖ ﻣﻤﺘﺪ ﺭﺍ ﺯﻣﺎﻥ ﻣﯽﻧﺎﻣﻴﻢ‪.‬‬
‫ﭼﻮﻥ ﻭﻗﺘﯽ ﺍﺯ »ﻗﺒﻞ« ﻭ »ﺑﻌﺪ« ﻳﺎ » ﺗﻘﺪﻡ ﻭ ﺗﺄﺧﺮ« ﺳﺨﻦ ﻣﯽﮔﻮﻳﻴﻢ‪ ،‬ﻋﻤﻼً ﺍﺯ‬
‫ﺯﻣﺎﻥ ﺳﺨﻦ ﻣﯽﮔﻮﻳﻴﻢ ﻭ ﺍﺯ ﻃﺮﻓﯽ ﺍﮔﺮ ﺗﻤﺎﻡ ﻛﺎﺭﻫﺎﻱ ﻣﺎﺩّﻱ ﻣﺎﻧﻨﺪ »ﺭﻓﺘﻦ‪،‬‬
‫ﮔﻔﺘﻦ ﻭ‪ «...‬ﺭﺍ ﺑﺎ ﻭﺍﺣﺪ ﺯﻣﺎﻥ ﺍﻧﺪﺍﺯﻩ ﻣﯽﮔﻴﺮﻳﻢ‪ ،‬ﺑﺮﺍﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﻤﺔ ﺁﻥﻫﺎ‪،‬‬
‫ﭼﻬﺮﻩﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺣﺮﻛﺘﻨﺪ‪ .‬ﻣﺜﻼً ﻣﯽﮔﻮﻳﻴﻢ‪» :‬ﺩﻳﺮﻭﺯ ﺭﻓﺘﻢ« ﻭ ﻳﺎ ﻣﯽﮔﻮﻳﻴﻢ‪:‬‬
‫»ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﻗﺒﻼً ﺩﺭ ﺳﺎﻋﺖ ‪ 12‬ﻇﻬﺮ ﮔﻔﺘﻢ« ﭘﺲ ﺩﺭ ﻭﺍﻗﻊ ﺍﻋﻤﺎﻝ ﻭ ﺣﺮﻛﺎﺗﯽ‬
‫ﺍﺯ ﻣﺎ ﺳﺮﺯﺩﻩ‪ ،‬ﻛﻪ ﺁﻥ ﺣﺮﻛﺎﺕ ﺭﺍ ﺑﺎ ﺯﻣﺎﻥ ﺍﻧﺪﺍﺯﻩﮔﻴﺮﻱ ﻣﯽﻛﻨﻴﻢ ﻭ ﺣﺪّ ﻭﻣﺮﺯ‬

‫‪» - 12‬ﺍﺳﻔﺎﺭ«‪ ،‬ﺝ ‪ ،3‬ﺹ ‪.115‬‬

‫‪79‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺁﻥ ﺭﺍ ﺗﻌﻴﻴﻦ ﻣﯽﻧﻤﺎﻳﻴﻢ؛ ﭘﺲ ﺯﻣﺎﻥ ﺗﻌﻴﻴﻦﻛﻨﻨﺪﺓ ﻣﺮﺯ ﺣﺮﻛﺖ ﺍﺳﺖ؛ ﻳﻌﻨﯽ‬

‫ﺣﺮﻛﺘﯽ ﻭﺍﻗﻊ ﻣﯽﺷﻮﺩ ﻭ ﺯﻣﺎﻥ ‪ -‬ﺑﺪﻭﻥ ﺁﻥﻛﻪ ﭼﻴﺰ ﻣﺴﺘﻘﻠّﯽ ﺑﺎﺷﺪ‪ -‬ﺣﺪّ ﺁﻥ‬
‫ﺣﺮﻛﺖ ﺭﺍ ﻣﺸﺨﺺ ﻣﯽﻛﻨﺪ‪.‬‬
‫ﺝ‪ -‬ﺣﺎﻝ ﻛﻪ ﺭﻭﺷﻦ ﺷﺪ ﺗﻤﺎﻡ ﺣﺮﻛﺎﺕ ﻭ ﺍﻋﻤﺎﻝ ﻣﺎ ﺑﺎ ﺻﻔﺖ ﺯﻣﺎﻥ ﻫﻤﺮﺍﻩ‬
‫ﺍﺳﺖ‪ ،‬ﻋﺮﺽ ﻣﯽﻛﻨﻴﻢ ﻫﻴﭻﮔﺎﻩ ﭼﻴﺰﻱ ﻧﻤﯽﺗﻮﺍﻧﺪ ﺻﻔﺘﯽ ﺭﺍ ﺣﻘﻴﻘﺘﺎً ﭘﺬﻳﺮﺍ ﺷﻮﺩ‬
‫ﻛﻪ ﺫﺍﺗﺶ ﺧﻼﻑ ﺁﻥ ﺻﻔﺖ ﺑﺎﺷﺪ‪ .‬ﻣﺜﻼً ﻧﻤﯽﺗﻮﺍﻥ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺍﺯ ﺧﻮﺩ ﻭﺯﻥ‬
‫ﻧﺪﺍﺭﺩ‪ ،‬ﻭﺯﻥ ﻛﺮﺩ ﻭ ﻳﺎ ﺻﻔﺖ ﻭﺯﻥﺩﺍﺭﺑﻮﺩﻥ ﺑﻪ ﺁﻥ ﺩﺍﺩ ﻭ ﻳﺎ ﭼﻴـﺰﻱ ﺭﺍ ﻛﻪ ﺍﺯ‬
‫ﺧـﻮﺩ ﻃـﻮﻝ ﻧـﺪﺍﺭﺩ‪ ،‬ﺑـﺎ ﻣﺘﺮ ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺖ‪ -‬ﻣﺜﻼً ﻧﻤﯽﺗﻮﺍﻧﻴﻢ ﺑﮕﻮﻳﻴﻢ ﺗﻔﻜﺮ ﺍﻳﻦ‬
‫ﺁﻗﺎ ‪ 3/5‬ﻣﺘﺮ ﺍﺳﺖ ‪ -‬ﭘﺲ ﺍﮔﺮ ﺷﺊﺍﻱ ﺻﻔﺘﯽ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﻧﺘﻮﺍﻥ ﺁﻥ ﺻﻔﺖ‬
‫ﺭﺍ ﺍﺯ ﺷﺊ ﺟﺪﺍ ﻛﺮﺩ ﻭ ﺑﻮﺩ ﻭ ﻧﺒﻮﺩ ﺁﻥ ﺻﻔﺖ‪ ،‬ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻣﺎ ﻧﺒﺎﺷﺪ ﺑﺎﻳﺪ ﺁﻥ‬
‫ﺻﻔﺖ‪ ،‬ﺭﻳﺸﻪ ﺩﺭ ﺫﺍﺕ ﻫﻤﺎﻥ ﺷﺊ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻳﻌﻨﯽ ﺫﺍﺕ ﺧﻮﺩ ﭘﺮﺗﻐﺎﻝﻫﺎ‬
‫ﺳﻨﮕﻴﻦ ﺍﺳﺖ ﻛﻪ ﻣﯽﺗﻮﺍﻥ ﮔﻔﺖ ﺳﻨﮕﻴﻨﯽ ﻭ ﻭﺯﻧﺸﺎﻥ ‪ 20‬ﻛﻴﻠﻮ ﺍﺳﺖ‪.‬‬
‫ﺩ‪ -‬ﺣﺎﻝ ﭼﻮﻥ ﻧﻤﯽﺗﻮﺍﻥ ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﺎﺩّﻱ ﺭﺍ ﺍﺯ ﺯﻣﺎﻥ ﺟﺪﺍ ﻛﺮﺩ ﻭ‬
‫ﺯﻣﺎﻧﻤﻨﺪﻱ ﺟﺰﺀ ﺫﺍﺕ ﺁﻧﻬﺎﺳﺖ؛ ﭘﺲ ﺑﺎﻳﺪ ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﺎﺩّﻱ ﺫﺍﺗﺎً ﺩﺍﺭﺍﻱ ﺗﻘّﺪﻡ‬
‫ﻭ ﺗﺄﺧّﺮ ﺑﺎﺷﻨﺪ‪ .‬ﻳﻌﻨﯽ ﺑﺎﻳﺪ ﻗﺒﻠﻴّﺖ ﻭ ﺑﻌﺪﻳّﺖ ﺩﺭ ﺫﺍﺕِ ﺧﻮﺩ ﺍﻳﻦ ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﺎﺩّﻱ‬
‫ﺑﺎﺷﺪ‪.‬‬
‫ﻩ‪ -‬ﭼﻨﺎﻧﭽﻪ ﺩﻗﺖ ﺑﻔﺮﻣﺎﻳﻴﺪ؛ ﺗﻘﺪّﻡ ﻭ ﺗﺄﺧّﺮ ﺩﺍﺷﺘﻦ ﻳﻚ ﭼﻴﺰ‪ ،‬ﻳﻌﻨﯽ ﺣﺮﻛﺖ‬
‫ﺩﺍﺷﺘﻦ ﺁﻥ ﭼﻴﺰ؛ ﻳﻌﻨﯽ ﻭﻗﺘﯽ ﭼﻴﺰﻱ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﺫﻫﻦ ﻣﺎ ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ ﺑﺎﺷﺪ‪،‬‬
‫ﻣﯽﮔﻮﻳﻴﻢ ﺁﻥ ﺷﺊ ﺩﺍﺭﺍﻱ ﺗﻘﺪﻡ ﻭ ﺗﺄﺧﺮ ﺍﺳﺖ‪ .‬ﭘﺲ ﻧﺘﻴﺠﻪ ﻣﯽﮔﻴﺮﻳﻢ ﺫﺍﺕ ﻋﺎﻟﻢ‬
‫ﻣﺎﺩّﻩ ﻛﻪ ﺩﺍﺭﺍﻱ ﺗﻘﺪّﻡ ﻭ ﺗﺄﺧّﺮ ﺍﺳﺖ‪ ،‬ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺗﻘﺪﻡ ﻭ‬
‫ﺗﺄﺧﺮ ﺩﺭ ﺫﺍﺕ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻫﻤﻮﺍﺭﻩ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﺟﺪﻳﺪ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪80‬‬

‫ﻣﯽﺷﻮﺩ ﻭ ﻫﻤﻮﺍﺭﻩ ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﺎﺩّﻱ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ‪ ،‬ﺟﺪﻳﺪﻧﺪ؛ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ‬

‫ﺣﻮﺍﺩﺙ ﻋﺎﻟﻢ ﻭﺟﻮﺩ‪ ،‬ﺧﻮﺩﺷﺎﻥ ﺫﺍﺗﺎً ﻧﺴﺒﺖ ﺑﻪ ﻫﻢ ﺗﻘّﺪﻡ ﻭ ﺗﺄﺧّﺮ ﺩﺍﺭﻧﺪ ﻭ ﺩﺭ‬
‫ﻧﺘﻴﺠﻪ ﺣﺮﻛﺖ‪ ،‬ﺫﺍﺗﯽ ﭘﺪﻳﺪﻩﻫﺎﺳﺖ ﻭ ﺟﻮﻫﺮﺷﺊِ ﻣﺎﺩّﻱ‪ ،‬ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ‪.‬‬
‫ﻭ‪ -‬ﺣﺎﻝ ﭼﻮﻥ ﺍﻳﻦ ﺗﻘّﺪﻡ ﻭ ﺗﺄﺧّﺮِ ﺫﺍﺗﯽِ ﻣﺎﺩّﻩ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﻣﺴﺘﻘﻞ ﻭ ﻣﻨﺘﺰَﻉ ﺍﺯ‬
‫ﺣﻮﺍﺩﺙ ﺩﺭ ﻧﻈﺮ ﻣﯽﮔﻴﺮﻳﻢ‪ ،‬ﺑﺮﺁﻥ ﻧﺎﻡ ﺯﻣﺎﻥ ﻣﯽﻧﻬﻴﻢ؛ ﻭﻟﯽ ﺩﺭ ﺧﺎﺭﺝ ﺁﻧﭽﻪ‬
‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺣﻮﺍﺩﺙ ﻣﺘﺤﺮّﻛﻨﺪ ﻭ ﺯﻣﺎﻥ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻦ ﺍﺳﺖ ﻭ ﻧﻪ ﭼﻴﺰ ﻣﺴﺘﻘﻞ ﻭ‬
‫ﻧﻪ ﭼﻴﺰ ﻣﻮﻫﻮﻡ ﻭ ﺩﺭﻭﻏﯽ ﻭ ﺳﺎﺧﺘﺔ ﺫﻫﻦ‪ .‬ﻣﺜﻞ ﻣﻔﻬﻮﻡ ‪ 24‬ﺳﺎﻋﺖ ﻛﻪ ﺧﻮﺩﺵ‬
‫ﻳﻚ ﭼﻴﺰ ﻣﺴﺘﻘﻞ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑﺎ ﺣﺮﻛﺖ ﺯﻣﻴﻦ ﺑﻪ ﺩﻭﺭ ﺧﻮﺩﺵ‪ ،‬ﺫﻫﻦ ﺍﻧﺴﺎﻥ‬
‫ﺁﻥ ﺗﻘﺪّﻡ ﻭ ﺗﺄﺧّﺮ ﻣﻮﺟﻮﺩ ﺩﺭ ﺣﺮﻛﺖ ﺯﻣﻴﻦ ﺭﺍ ﺍﺯ ﺣﺮﻛﺖ ﺯﻣﻴﻦ ﺍﻧﺘﺰﺍﻉ ﻛﺮﺩﻩ ﻭ‬
‫ﺑﻪﻃﻮﺭ ﻣﺴﺘﻘﻞ ﺩﺭ ﻧﻈﺮ ﻣﯽﮔﻴﺮﺩ‪ .‬ﻳﻌﻨﯽ ﺩﺭ ﺍﻳﻦ ﺣﺎﻟﺖ ﺁﻧﭽﻪ ﺩﺭ ﺑﻴﺮﻭﻥ ﻭ ﺩﺭ‬
‫ﻭﺍﻗﻌﻴﺖ ﻫﺴﺖ ﺣﺮﻛﺖ ﺯﻣﻴﻦ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﺫﻫﻦ ﺍﺯ ﺁﻥ ﺣﺮﻛﺖ‪ ،‬ﺍﻧﺘﺰﺍﻉ ﻣﯽ‬
‫ﻛﻨﺪ ﻣﻔﻬﻮﻡ ‪ 24‬ﺳﺎﻋﺖ ﺍﺳﺖ‪ .‬ﻧﺘﻴﺠﻪ ﺍﻳﻦﻛﻪ ﭼﻮﻥ ﻛﻞّ ﻣﺎﺩّﻩ ‪ -‬ﺍﻋﻢ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﻭ‬
‫ﻳﺎ ﻏﻴﺮ ﺧﻮﺭﺷﻴﺪ ‪ -‬ﺫﺍﺗﺎً ﺩﺍﺭﺍﻱ ﺯﻣﺎﻥ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻛﻞّ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺫﺍﺗﺎً ﻭ ﺟﻮﻫﺮﺍً‬
‫ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ ﺍﺳﺖ‪.‬‬
‫ﺍﻟﺒﺘﻪ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﺤﺚ ﻣﺴﺘﻘﻠﯽ ﺩﺭ ﻣﻮﺭﺩ ﺷﺨﺼﻴﺖ ﺯﻣﺎﻥ ﻃﺮﺡ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﻭﻟﯽ ﺩﺭ ﺍﻳﻦ ﺑﺤﺚ ﭼﻨﺎﻧﭽﻪ ﻣﻼﺣﻈﻪ ﻓﺮﻣﻮﺩﻳﺪ ﺍﺯ ﻃﺮﻳﻖ ﺗﻮﺟﻪ ﺑﻪ ﺯﻣﺎﻥﻣﻨﺪﻱ‬
‫ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﻭ ﺍﻳﻦﻛﻪ ﺯﻣﺎﻥﻣﻨﺪﻱ‪ ،‬ﺫﺍﺗﯽ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺍﺳﺖ‪ ،‬ﻣﺘﻮﺟﻪ ﺷﺪﻳﻢ ﺫﺍﺕ‬
‫ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ‪.‬‬
‫‪81‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺣﺮﻛﺖ ﺫﺍﺗﻲ ﻋﺎﻟﻢ‪ ،‬ﺣﺮﻛﺘﻲ ﺍﺳﺖ ﻳﻜﻨﻮﺍﺧﺖ‬

‫ﻫﻤﭽﻨﺎﻥﻛﻪ ﺫﺍﺕ ﺯﻣﺎﻥ ‪ -‬ﺑﻪﻋﻨﻮﺍﻥ ﻋﻼﻣﺖ ﺣﺮﻛﺖ ‪ -‬ﻛﻨﺪﻱ ﻭ ﺗﻨﺪﻱ ﻧﺪﺍﺭﺩ‪،‬‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻫﻢ ﻛﻪ ﻋﻠّﺖ ﺯﻣﺎﻥ ﺍﺳﺖ‪ ،‬ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ‬
‫ﻳﻜﻨﻮﺍﺧﺖ ﻭ ﺫﺍﺗﯽ ﺍﺳﺖ؛ ﭼﻮﻥ ﺫﺍﺕ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﺩﻳﮕﺮ‬
‫ﺣﺮﻛﺘﯽ ﺗﻨﺪﺗﺮ ﻣﻌﻨﯽ ﻧﺪﺍﺭﺩ‪ ،‬ﻣﺎﻧﻨﺪ ﺁﺏ ﻛﻪ ﻋﻴﻦ ﺗﺮﻱ ﺍﺳﺖ‪ ،‬ﻭ ﺗَﺮﺗَﺮ ﺍﺯ ﺁﺏ‬
‫ﻣﻌﻨﯽ ﻧﺪﺍﺭﺩ ﻭ ﺍﺳﺎﺳﺎً ﻫﺮ ﺍﻧﺪﺍﺯﻩ ﺣﺮﻛﺖ ﺍﺯ ﭘﺪﻳﺪﻩﻫﺎ ﻇﺎﻫﺮ ﻣﯽﺷﻮﺩ‪ ،‬ﻇﻬﻮﺭ‬
‫ﭼﻬﺮﻩﺍﻱ ﺍﺯ ﺁﻥ ﺫﺍﺕ ﻣﺘﺤﻮّﻝ ﺍﺳﺖ ﻛﻪ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ‪ .‬ﭘﺲ ﻫﺮ ﭼﻪ‬
‫ﺷﺮﺍﻳﻂ ﻧﺰﺩﻳﻜﯽ ﺑﻪ ﺫﺍﺕ ﻣﺎﺩّﻩ ﺑﻴﺸﺘﺮ ﻓﺮﺍﻫﻢ ﺷﻮﺩ‪ ،‬ﺣﺮﻛﺖ ﺑﺎ ﺷﺘﺎﺏ ﺑﻴﺸﺘﺮﻱ ﺑﻪ‬
‫ﺻﺤﻨﻪ ﻣﯽﺁﻳﺪ ﻭ ﻫﺮ ﭼﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﻓﺎﺻﻠﻪ ﺑﮕﻴﺮﺩ ﻭ ﺑﻪ ﻋﺎﻟﻢ ﻣﺠﺮﺩﺍﺕ‬
‫ﻧﺰﺩﻳﻚ ﺷﻮﺩ ﺍﺯ ﺣﺎﻟﺖ ﺷﺘﺎﺏ ﻭ ﺣﺮﻛﺖ‪ ،‬ﺑﻪ ﻋﺎﻟﻢ ﺑﻘﺎﺀ ﻭ ﺛﺒﺎﺕ ﻧﺰﺩﻳﻚ ﻣﯽ‬
‫ﺷﻮﺩ‪.‬‬

‫ﺯﻣﺎﻥِ ﺯﻣﻴﻦ ﻭ ﺯﻣﺎﻥِ ﺍﻧﺴﺎﻥ‬

‫ﻫﻤﭽﻨﺎﻥﻛﻪ ﻣﻜﺎﻥ ﺍﺯ ﻣﺎﺩّﻩ ﺟﺪﺍﺷﺪﻧﯽ ﻧﻴﺴﺖ ﻭ ﺑُﻌﺪﻱ ﺍﺯ ﻣﺎﺩّﻩ ﺍﺳﺖ‪ ،‬ﺭﻭﺷﻦ‬
‫ﺷﺪ ﻛﻪ ﺯﻣﺎﻥ ﻫﻢ ﺑُﻌﺪﻱ ﺍﺯ ﻣﺎﺩّﻩ ﺍﺳﺖ‪ ،‬ﻧﻪ ﭘﺪﻳﺪﻩﺍﻱ ﻣﺴﺘﻘﻞ؛ ﻭ ﺑﺎﻳﺪ ﺳﺒﺐ ﻭ‬
‫ﻋﻠﺖ ﺁﻥ ﺯﻣﺎﻥ ﻛﻪ ﺍﺯ ﻣﺎﺩّﻩ ﺟﺪﺍﺷﺪﻧﯽ ﻧﻴﺴﺖ‪،‬ﺟﻮﻫﺮ ﻭ ﺫﺍﺗﯽ ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ‬
‫ﺑﺎﺷﺪ ﻛﻪ ﺑﺎ ﻓﺮﺍﺭﺳﻴﺪﻥ ﻫﺮ ﺟﺰﺋﯽ ﺍﺯ ﺁﻥ ﺣﺮﻛﺖ‪ ،‬ﻳﻚ ﺟﺰﺀ ﺍﺯ ﺯﻣﺎﻥ ﻳﺎﻓﺖ‬
‫ﺷﻮﺩ ﻭ ﺑﺎ ﺯﻭﺍﻝ ﻫﻤﺎﻥ ﺟﺰﺀ ﺍﺯ ﺣﺮﻛﺖ‪ ،‬ﻫﻤﺎﻥ ﺟﺰﺀ ﺯﻣﺎﻥ ﻛﻪ ﻣﻌﻠﻮﻝ ﺁﻥ‬
‫ﺣﺮﻛﺖ ﺑﻮﺩ‪ ،‬ﺯﺍﺋﻞ ﮔﺮﺩﺩ‪.‬‬
‫ﺣﺎﻻ ﺑﺎ ﺗﻮﺟّﻪ ﺑﻪ ﺍﻳﻦﻛﻪ ﺭﻭﺷﻦ ﺷﺪ ﺫﺍﺕ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ‪،‬‬
‫ﻣﯽﮔﻮﻳﻴﻢ‪ :‬ﺍﻧﺴﺎﻥ ﺗﺎ ﺩﺭ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﺳﺖ ﻭ ﺗﺎ ﺑﺎ ﺑﺪﻥ ﻣﺎﺩّﻱ ﺳﺮﻭﻛﺎﺭ ﺩﺍﺭﺩ‪ ،‬ﺑﺎ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪82‬‬

‫ﺯﻣﺎﻥ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺍﺳﺖ ﻭ ﺣﺘّﯽ ﺍﮔﺮ ﺣﺮﻛﺖ ﺯﻣﻴﻦ ﻣﺘﻮﻗّﻒ ﺷﻮﺩ‪ ،‬ﺑﺎﺯ ﺍﻧﺴﺎﻥ‬
‫ﺗﻘﺪّﻡ ﻭ ﺗﺄﺧّﺮ ﺭﺍ ﻣﯽﺷﻨﺎﺳﺪ ﻭ ﺑﺎ ﺁﻥ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﺁﻥﭼﻪ ﻣﺎ ﺑﻪ ﻧﺎﻡ ‪ 24‬ﺳﺎﻋﺖ ﻭ ﻳﺎ ﻳﻚﺳﺎﻝ ﻣﯽﺷﻨﺎﺳﻴﻢ‪ ،‬ﺣﺎﺻﻞ ﺣﺮﻛﺖ ﻋَﺮَﺿﯽ‬
‫ﺯﻣﻴﻦ ﺑﻪ ﺩﻭﺭ ﺧﻮﺩﺵ ﻭ ﻳﺎ ﺑﻪ ﺩﻭﺭ ﺧﻮﺭﺷﻴﺪ ﺍﺳﺖ‪ ،‬ﻭﻟﯽ ﻓﻬﻢ ﺍﺻﻠﯽ ﺯﻣﺎﻥ ﺑﻪ‬
‫ﺟﻬﺖ ﺫﺍﺕ ﻣﺘﺤﻮّﻝ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺑﺎ ﺩﺍﺷﺘﻦ ﺑﺪﻥ ﺑﺎ ﺁﻥ‬
‫ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺍﺳﺖ‪ .‬ﭘﺲ ﺯﻣﺎﻧﯽ ﻛﻪ ﺍﻧﺴﺎﻥ ﻣﯽﺷﻨﺎﺳﺪ ﻭ ﻫﻤﻮﺍﺭﻩ ﺑﺎ ﺧﻮﺩ ﺩﺍﺭﺩ‪،‬‬
‫ﺯﻣﺎﻧﯽ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺟﻬﺖ ﺑﺪﻥ ﺧﻮﺩ ﻭ ﻧﻔﺲِ ﻣﺘﻌﻠﻖ ﺑﻪ ﺑﺪﻥ ﻣﯽﺷﻨﺎﺳﺪ‪ .‬ﻭﻟﯽ‬
‫ﺯﻣﺎﻧﯽ ﻛﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ‪ 24‬ﺳﺎﻋﺖ ﻭ ﻳﻚﺳﺎﻝ ﻣﯽﺷﻨﺎﺳﺪ‪ ،‬ﺯﻣﺎﻧﯽ ﺍﺳﺖ ﻛﻪ ﺑﻪ‬
‫ﺟﻬﺖ ﺣﺮﻛﺖ ﻣﻜﺎﻧﯽِ ﺯﻣﻴﻦ ﺑﻪ ﺩﻭﺭ ﺧﻮﺩ ﻭ ﺑﻪ ﺩﻭﺭ ﺧﻮﺭﺷﻴﺪ ﭘﺪﻳﺪ ﻣﯽﺁﻳﺪ ﻭ‬
‫ﺍﻳﻦ ﺩﻭ ﺯﻣﺎﻥ ﻛﻪ ﻧﺎﺷﯽ ﺍﺯ ﺩﻭ ﻧﻮﻉ ﺣﺮﻛﺖ ﺍﺳﺖ ﺑﺎ ﻫﻤﺪﻳﮕﺮ ﻓﺮﻕ ﺩﺍﺭﺩ‪ ،‬ﻳﻜﯽ‬
‫ﻧﺎﺷﯽ ﺍﺯ ﺣﺮﻛﺖ ﺫﺍﺗﯽ ﺟﻮﻫﺮ ﻣﺎﺩﻩ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮﻱ ﻧﺎﺷﯽ ﺍﺯ ﺣﺮﻛﺖ ﻋﺮﺿﯽ‬
‫ﺯﻣﻴﻦ ﻣﯽﺑﺎﺷﺪ‪ .‬ﻟﺬﺍ ﺯﻣﺎﻥ ﺣﻘﻴﻘﯽ ﺯﻣﺎﻧﯽ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﻮﺩ ﻣﯽﻳﺎﺑﺪ‪.‬‬
‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻧﻜﺘﻪ ﺩﻗﻴﻖ ﻓﻮﻕ ﺑﺎﻳﺪ ﻣﺘﻮﺟﻪ ﺑﻮﺩ ﻛﻪ ﺯﻣﺎﻥِ ﻫﺮ ﻣﻮﺟﻮﺩﻱ‪ ،‬ﻣﻘﺪﺍﺭ‬
‫ﺣﺮﻛﺖ ﻫﻤﺎﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﻋﻤﺮ ﺣﻘﻴﻘﯽ ﺍﻧﺴﺎﻥ ﺑﻪ ﻣﻘﺪﺍﺭﺣﺮﻛﺖ‬
‫ﻭﺟﻮﺩﻱ ﻫﻤﺎﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ ،‬ﻧﻪ ﺣﺮﻛﺖ ﺯﻣﻴﻦ؛ ﻭ ﺣﺮﻛﺖ ﺯﻣﻴﻦ ﻧﺒﺎﻳﺪ ﻋﻤﺮ‬
‫ﺍﻧﺴﺎﻥ ﻣﺤﺴﻮﺏ ﺷﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﺯﻣﺎﻥِ ﻫﺮ ﻣﻮﺟﻮﺩﻱ ﺭﺍ ﺣﺮﻛﺖ ﻭﻳﮋﻩ ﺧﻮﺩ ﺁﻥ‬
‫ﻣﻮﺟﻮﺩ ﻣﯽﺳﺎﺯﺩ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺁﻳﺎ ﺍﻳﻦ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﻫﻤﺎﻥ ﺣﺮﻛﺖ ﺍﺗﻤﯽ ﺍﺳﺖ ﻛﻪ ﺍﻟﻜﺘﺮﻭﻥ‬
‫ﻫﺎ ﺩﺭ ﺩﺭﻭﻥ ﺍﺗﻢ ﺑﻪ ﮔﺮﺩ ﻫﺴﺘﻪ ﻣﯽﮔﺮﺩﻧﺪ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﺧﻴﺮ؛ ﭼﻮﻥ ﺩﺭ ﺣﺮﻛﺖ ﺍﺗﻢﻫﺎ‪ ،‬ﻳﺎ ﺍﺗﻢﻫﺎ ﺩﺭ ﻳﻚ ﻣﻠﻜﻮﻝ ﻧﺴﺒﺖ ﺑﻪ‬
‫ﻫﻢ ﺩﺭ ﻣﻜﺎﻥ ﺧﺎﺻﯽ‪ ،‬ﺟﺎﺑﻪﺟﺎ ﻣﯽﺷﻮﻧﺪ‪ ،‬ﻣﺜﻞ ﺣﺮﻛﺖ ﻣﻠﻜﻮﻝﻫﺎﻱ ﺁﺏ؛ ﻭ ﻳﺎ‬
‫‪83‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺣﺮﻛﺖ ﺍﻟﻜﺘﺮﻭﻥﻫﺎ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﮔﺮﺩ ﻫﺴﺘﻪ ﻣﯽﮔﺮﺩﻧﺪ ﻛﻪ ﻫﺮ ﺩﻭﻱ ﺍﻳﻦﻫﺎ‬

‫ﺣﺮﻛﺖﻫﺎﻱ ﻣﻜﺎﻧﯽ ﺍﺳﺖ ﻭ ﻧﻪ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺍﺛﺒﺎﺕ‬
‫ﻣﯽﻛﻨﺪ ﻛﻪ ﻫﻤﺔ ﺣﺮﻛﺖﻫﺎ‪ ،‬ﺣﺘّﯽ ﺣﺮﻛﺖ ﺍﺗﻢﻫﺎﻱ ﺍﺷﻴﺎﺀ‪ ،‬ﺭﻳﺸﻪ ﺩﺭ ﺫﺍﺕ‬
‫ﻣﺘﺤﻮّﻝ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺩﺍﺭﺩ‪ .‬ﺍﺯ ﻃﺮﻓﯽ ﺩﺭ ﺣﺮﻛﺖ ﺍﺗﻢﻫﺎ ﻳﺎ ﺍﻟﻜﺘﺮﻭﻥﻫﺎ‪ ،‬ﺍﻳﻦﻫﺎ‬
‫ﭼﻴﺰﻱﺍﻧﺪ ﻛﻪ ﺣﺮﻛﺖ ﻣﯽﻛﻨﻨﺪ ﻭﻟﯽ ﺩﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﺟﻮﻫﺮ ﻋﻴﻦ‬
‫ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﻧﻪ ﭼﻴﺰ ﻣﺘﺤﺮّﻙ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺍﮔﺮﺣﺮﻛﺖ ﺳﺮﺍﺳﺮﻋﺎﻟﻢ ﺭﺍ ﮔﺮﻓﺘﻪ‪ ،‬ﭘﺲ ﭼﺮﺍ ﻣﺎ ﺁﻥ ﺭﺍ ﺣﺲّ ﻧﻤﯽ‬
‫ﻛﻨﻴﻢ؟ ﭼﺮﺍ ﻧﻤﯽﺑﻴﻨﻴﻢ ﻛﻪ ﺍﻳﻦ ﺩﻳﻮﺍﺭ ﺣﺮﻛﺖ ﺫﺍﺗﯽ ﺩﺍﺭﺩ؟‬
‫ﺟﻮﺍﺏ‪:‬‬
‫ﺍﻭّﻻًً؛ ﻫﻤﭽﻨﺎﻥﻛﻪ ﺩﺭ ﻛﻴﻔﻴّﺖ ﺍﺩﺭﺍﻙ ﺣﺮﻛﺖ ﺭﻭﺷﻦ ﺷﺪ؛ ﻫﻴﭻ ﺣﺮﻛﺘﯽ‬
‫ﺣﺘّﯽ ﺣﺮﻛﺎﺕ ﻏﻴﺮ ﺟﻮﻫﺮﻱ ﻫﻢ ﻣﺤﺴﻮﺱ ﺻِﺮﻑ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺑﻠﻜﻪ »ﻣﺤﺴﻮﺳﯽﺍﻧﺪ‬
‫ﺑﻪ ﻛﻤﻚ ﻋﻘﻞ«‪.‬‬
‫ﺛﺎﻧﻴﺎً؛ ﺑﺤﺚ ﺩﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺍﺳﺖ‪ ،‬ﻣﮕﺮ ﺧﻮﺩ ﺟﻮﻫﺮ‪ ،‬ﻣﺤﺴﻮﺱ ﺍﺳﺖ‬
‫ﻛﻪ ﺣﺮﻛﺖ ﺁﻥ ﻣﺤﺴﻮﺱ ﺑﺎﺷﺪ‪.‬‬
‫ﺛﺎﻟﺜﺎً؛ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﻳﻌﻨﯽ ﺫﺍﺗﯽ ﻛﻪ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﭘﺲ ﭼﻴﺰﻱ‬
‫ﻧﻴﺴﺖ ﻛﻪ ﺣﺮﻛﺖ ﻛﻨﺪ ﺗﺎ ﻣﺎ ﺑﺎ ﺣﺲّ ﻛﺮﺩﻥِ ﺁﻥ ﭼﻴﺰ‪ ،‬ﻣﺘﻮﺟّﻪ ﺣﺮﻛﺖ ﺁﻥ‬
‫ﺷﻮﻳﻢ ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺑﻪ ﻛﻤﻚ ﻋﻘﻞ‪ ،‬ﻣﺘﻮﺟﻪ ﺟﻮﻫﺮِ ﻣﺘﺤﻮّﻝ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺷﺪ ﻭ ﺍﮔﺮ‬
‫ﺗﻌﻘّﻞ ﻭ ﺍﺳﺘﺪﻻﻝ‪ ،‬ﺁﻥ ﺭﺍ ﺍﺛﺒﺎﺕ ﻛﺮﺩ‪ ،‬ﺭﻭﺵ ﻣﺎ ﺩﺭﺳﺖ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭﻟﯽ ﺣﺲّ‬
‫ﺍﻧﺴﺎﻥ‪ ،‬ﻧﻪ ﺗﻮﺍﻥ ﺍﺛﺒﺎﺕ ﺁﻥ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺗﻮﺍﻥ ﺭﺩ ﻛﺮﺩﻥ ﺁﻥ ﺭﺍ؛ ﭼﻮﻥ ﻣﺴﺌﻠﻪ ﻭ‬
‫ﻣﻮﺿﻮﻉِ ﻣﻮﺭﺩ ﺑﺮﺭﺳﯽ ﺩﺭ ﺣﻮﺯﺓ ﺣﺲّ ﻧﻴﺴﺖ‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪84‬‬

‫ﺷﺒﻬﻪ ﺑﻘﺎﺀ ﻣﻮﺿﻮﻉ‬

‫ﺩﺭ ﻣﻮﺭﺩ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﻫﻤﭽﻨﺎﻥﻛﻪ ﻗﺒﻼً ﻋﺮﺽ ﺷﺪ‪ ،‬ﺍﺷﻜﺎﻝ ﻛﺮﺩﻩﺍﻧﺪ‬
‫ﻛﻪ ﺍﮔﺮ ﻣﺎﺩّﻩ ﺫﺍﺗﺎً ﻭ ﺟﻮﻫﺮﺍً ﺗﻐﻴﻴﺮ ﻛﻨﺪ‪ ،‬ﻣﺎ ﻫﺮ ﻟﺤﻈﻪ ﺑﺎ ﺷﺊ ﺟﺪﻳﺪﻱ ﺭﻭﺑﻪﺭﻭ‬
‫ﻫﺴﺘﻴﻢ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﻗﺒﻞ ﺗﻤﺎﻣﺎً ﺗﻐﻴﻴﺮ ﻛﺮﺩﻩ ﻭ ﺗﻤﺎﻣﺎً ﭼﻴﺰ ﺟﺪﻳﺪﻱ ﺍﺳﺖ؛ ﺩﺭ ﺍﻳﻦ‬
‫ﺣﺎﻝ ﭼﮕﻮﻧﻪ ﻣﯽﺗﻮﺍﻧﻴﻢ ﺑﮕﻮﻳﻴﻢ ﺍﻳﻦ ﺷﺊ ﻫﻤﺎﻥ ﺷﺊ ﻗﺒﻠﯽ ﺍﺳﺖ؟ ﻳﻌﻨﯽ ﺑﺎ‬
‫ﭘﺬﻳﺮﻓﺘﻦ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﻣﺘﺤﺮّﻙ ﻭ ﻣﻮﺿﻮﻉ ﺣﺮﻛﺖ ﮔﻢ ﻣﯽﺷﻮﺩ ﻭ ﺩﻳﮕﺮ‬
‫ﻋﺎﻣﻞ ﺍﺗّﺼﺎﻝِ ﻣﺮﺣﻠﺔ ﻗﺒﻞ ﺑﻪ ﻣﺮﺣﻠﺔ ﺑﻌﺪ ﺍﺯ ﺑﻴﻦ ﻣﯽﺭﻭﺩ ﻭ ﺩﺭ ﺍﻳﻦ ﺣﺎﻟﺖ ﻛﻪ‬
‫ﻣﺘﺤﺮّﻙ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻪ ﻭ ﺫﺍﺗﺎً ﭼﻴﺰ ﺟﺪﻳﺪﻱ ﺩﺭ ﺻﺤﻨﻪ ﺍﺳﺖ ﺩﻳﮕﺮ ﺣﺮﻛﺖ ﻣﻌﻨﺎ‬
‫ﻧﺪﺍﺭﺩ‪ ،‬ﭼﻮﻥ ﺍﮔﺮ ﺟﻮﻫﺮ ﺷﯽﺀ ﺣﺮﻛﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻣﺎ ﺩﺭ ﻫﺮ ﻟﺤﻈﻪ ﺑﺎ ﭼﻴﺰ‬
‫ﺟﺪﻳﺪﻱ ﺭﻭﺑﻪﺭﻭ ﻫﺴﺘﻴﻢ ﻛﻪ ﻫﻴﭻ ﺍﺭﺗﺒﺎﻃﯽ ﺑﺎ ﮔﺬﺷﺘﻪ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﻋﻤﻼً ﻣﻮﺿﻮﻉ‬
‫ﺣﺮﻛﺖ ﮔﻢ ﻣﯽﺷﻮﺩ‪ ،‬ﻭ ﻭﻗﺘﯽ ﻣﻮﺿﻮﻉ ﺣﺮﻛﺖ ﮔﻢ ﺷﺪ‪ ،‬ﺣﺮﻛﺖِ ﺑﯽﻣﻮﺿﻮﻉ‬
‫ﺩﻳﮕﺮ ﺣﺮﻛﺖ ﻧﻴﺴﺖ ﻭ ﭼﻮﻥ ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ ﻧﻤﯽﺗﻮﺍﻥ ﺣﺮﻛﺖ‬
‫ﺟﻮﻫﺮﻱ ﺭﺍ ﭘﺬﻳﺮﻓﺖ‪ ،‬ﭼﻮﻥ ﺑﺎﻷﺧﺮﻩ ﺩﺭ ﻫﺮ ﺣﺮﻛﺘﯽ‪ ،‬ﭼﻴﺰﻱ ﺑﺎﻳﺪ ﺑﺎﺷﺪ ﻛﻪ‬
‫ﻧﻤﯽﻣﺎﻧﺪ‪13.‬‬ ‫ﺣﺮﻛﺖ ﻛﻨﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﯽﻛﻪ ﺩﺭ ﺑﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﭼﻴﺰﻱ‬

‫‪ - 13‬ﺷﻴﺦﺍﻟﺮﺋﻴﺲ ﺍﺑﻮﻋﻠﯽﺳﻴﻨﺎ ﺩﺭ ﻧﻔﯽ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻣﯽﮔﻮﻳﺪ‪» :‬ﺍِﻥَّ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺠﻮﻫﺮﻳﺔ ﻻ‬

‫ﺗﻘﺒﻞﺍﻻْﺷﺘﺪﺍﺩ ﻭ ﺍﻟﺘﻨﻘﺺ ﻭ ﺫﻟﻚ ﻻﻧّﻬﺎ ﺍﺫﺍ ﺍَﻗﺒﻞﺍﻻﺷﺘﺪﺍﺩ ﻭ ﺍﻟﺘﻨﻘﺺ‪ ،‬ﺍِﻣﺎ ﺍَﻥ ﻳﻜﻮﻥ ﺍﻟﺠﻮﻫﺮ ﻭ ﻫﻮ ﻓﻲ‬
‫ﻭﺳﻂ ﺍﻻﺷﺘﺪﺍﺩ ﻭ ﺍﻟﺘﻨﻘﺺ ﻳﺒﻘﻲ ﻧﻮﻋﻪ ﺍﻭﻻ ﻳﺒﻘﻲ ﻓﺎﻥ ﻛﺎﻥ ﻳﺒﻘﻲ ﻧﻮﻋﻪ ﻓﻤﺎ ﺗﻐﻴﺮﺕ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺠﻮﻫﺮﻳﺔ‬
‫ﺑﻞ ﺗﻐﻴﺮ ﻋﺎﺭﺽ ﻟﻠﺼﻮﺭﺓ ﻓﻘﻂ ﻓﻴﻜﻮﻥ ﺍﻟّﺬﻱ ﻛﺎﻥ ﻧﺎﻗﺼﺎ ﻓﺎﺷﺘﺪ ﻗﺪ ﻋﺪﻡ ﻭ ﺍﻟﺠﻮﻫﺮ ﻟﻢ ﻳﻌﺪﻡ ﻓﻴﻜﻮﻥ‬
‫ﻫﺬﺍ ﺍﺳﺘﺤﺎﻟﻪ ‪)«...‬ﻃﺒﻴﻌﻴﺎﺕ ﺷﻔﺎ‪ ،‬ﭼﺎﭖ ﺳﻨﮕﯽ‪ ،‬ﻃﻬﺮﺍﻥ ﺹ ‪ (43‬ﻳﻌﻨﯽ ﺻﻮﺭﺕ ﺟﻮﻫﺮﻳﻪ ﻗﺒﻮﻝ ﺍﺷﺘﺪﺍﺩ‬
‫ﻧﻤﯽﻧﻤﺎﻳﺪ ﺑﺮﺍﻱ ﺁﻥﻛﻪ ﺍﮔﺮ ﻗﺒﻮﻝ ﺍﺷﺘﺪﺍﺩ ﻧﻤﺎﻳﺪ ﻳﺎ ﺟﻮﻫﺮ ﺩﺭ ﻭﺳﻂ ﺍﺷﺘﺪﺍﺩ ﺑﺎﻗﯽ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ‬
‫ﺑﻘﺎﺀ ﺻﻮﺭﺕ‪ ،‬ﺗﻐﻴﻴﺮ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻫﻢ ﺩﺭ ﻭﺳﻂ ﺍﺷﺘﺪﺍﺩ ﺑﺎﻗﯽ ﻧﻴﺴﺖ‪ ،‬ﺟﻮﻫﺮ ﺩﻳﮕﺮﻱ ﺟﺎﻱ ﺁﻥﺭﺍ‬
‫‪85‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺟﻮﺍﺏ ﺷﺒﻬﻪ ﺑﻘﺎﺀ ﻣﻮﺿﻮﻉ‬

‫ﻣﻼﺻﺪﺭﺍ ﺩﺭ ﺟﻮﺍﺏ ﺷﺒﻬﺔ ﻣﺬﻛﻮﺭ ﻛﻪ ﺍﺳﺎﺳﯽﺗﺮﻳﻦ ﺍﺷﻜﺎﻝ ﺑﻪ ﻣﺒﺤﺚ‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺍﺳﺖ ﻣﯽﮔﻮﻳﺪ‪:‬‬
‫‪1‬ـ ﺁﻧﭽﻪ ﺩﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻋﺎﻣﻞ ﺍﺗّﺼﺎﻝ ﮔﺬﺷﺘﺔ ﻣﻮﺟﻮﺩِ ﻣﺘﺤﺮّﻙ ﺑﻪ‬
‫ﺁﻳﻨﺪﻩ ﺁﻥ ﺍﺳﺖ‪ ،‬ﺧﻮﺩ»ﺣﺮﻛﺖ« ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺷﺨﺼﻴّﺖ ﺣﺮﻛﺖ ﻳﻌﻨﯽ ﻭﺟﻮﺩﻱ‬
‫ﺍﺗّﺼﺎﻟﯽ ﻛﻪ ﺧﻮﺩﺵ ﻣﻮﺟﺐ ﺍﺗّﺼﺎﻝ ﮔﺬﺷﺘﻪ ﺑﻪ ﺁﻳﻨﺪﻩ ﺍﺳﺖ‪ ،14‬ﺣﺎﻝ ﭼﻪ ﺩﺭ‬
‫ﺣﺮﻛﺖ ﺍَﻋﺮﺍﺽ ﻭ ﭼﻪ ﺩﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮ‪ ،‬ﻭ ﭼﻮﻥ ﺩﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻋﻴﻦ‬
‫ﺣﺮﻛﺖ ﺩﺭ ﺻﺤﻨﻪ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻋﻴﻦِ ﺍﺗّﺼﺎﻝِ ﻣﺮﺣﻠﻪ ﻗﺒﻞِ ﺧﻮﺩﺵ ﺑﻪ ﻣﺮﺣﻠﺔ‬
‫ﺑﻌﺪﺵ ﺩﺭ ﺻﺤﻨﻪ ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﻫﻤﭽﻨﺎﻥﻛﻪ »ﻧﻮﺭ« ﺧﻮﺩ ﺭﺍ ﻣﯽﻧﻤﺎﻳﺎﻧﺪ‪ ،‬ﺣﺮﻛﺖ‬
‫ﻫﻢ ﺑﻪ ﺟﻬﺖ ﺍﺗّﺼﺎﻟﯽ ﺑﻮﺩﻥ ﺷﺨﺼﻴّﺘﺶ‪ ،‬ﻋﻴﻦ ﺍﺗّﺼﺎﻝ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﺑﻪ ﺁﻳﻨﺪﻩ؛‬
‫ﭘﺲ ﻣﻮﺿﻮﻉ ﺣﺮﻛﺖ ﮔﻢ ﻧﺸﺪﻩ‪ ،‬ﺑﻠﻜﻪ ﻣﻮﺿﻮﻉ ﺣﺮﻛﺖ ﺩﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪،‬‬
‫ﺧﻮﺩْ ﺟﻮﻫﺮﻱ ﺍﺳﺖ ﻛﻪ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﻭﺟﻮﺩﻱ ﻛﻪ ﻋﻴﻦ ﺣﺮﻛﺖ‬
‫ﻭ ﺍﺗﺼﺎﻝ ﺍﺳﺖ‪ ،‬ﻣﻮﺿﻮﻉ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱِ ﻣﺎﺩّﻩ ﺍﺳﺖ‪.‬‬
‫‪2‬ـ ﺟﻮﺍﺏ ﺩﻳﮕﺮﻱ ﻛﻪ ﺑﻪ ﺷﺒﻬﺔ ﻣﺬﻛﻮﺭ ﺩﺍﺩﻩﺍﻧﺪ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦﻛﻪ‬
‫ﺍﺳﺎﺳﺎً ﺩﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺣﻘﻴﻘﺖ ﻭ ﺟﻮﻫﺮ ﺷﺊ‪ ،‬ﻛﺎﻣﻞ ﻣﯽﺷﻮﺩ‪ ،‬ﻧﻪﺍﻳﻦﻛﻪ ﺑﺎ‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺑﻪ ﺣﻘﻴﻘﺖ ﺩﻳﮕﺮﻱ ﺗﺒﺪﻳﻞ ﺷﻮﺩ ﺗﺎ ﺑﺤﺚ ﮔﻢ ﺷﺪﻥ ﻣﺘﺤﺮّﻙ‬
‫ﭘﻴﺶ ﺁﻳﺪ‪ ،‬ﭼﻮﻥ ﺩﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﺫﺍﺕ ﺷﺊ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺣﺎﻝ ﺗﺒﺪﻳﻞ ﻗﻮّﻩ‬

‫ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪» .‬ﺷﺮﺡ ﺣﺎﻝ ﻭ ﺁﺭﺍﺀ ﻓﻠﺴﻔﯽ ﻣﻼﺻﺪﺭﺍ«‪ ،‬ﺳﻴﺪﺟﻼﻝﺍﻟﺪﻳﻦ ﺁﺷﺘﻴﺎﻧﯽ‪ ،‬ﺹ ‪.43‬‬
‫‪ - 14‬ﺩﺭ ﺑﺤﺚ ﺷﺨﺼﻴﺖ ﺣﺮﻛﺖ ﺭﻭﺷﻦ ﺷﺪ ﻛﻪ ﻧﻤﯽﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﺣﺮﻛﺖ ‪ ،‬ﻣﺠﻤﻮﻋﺔ ﺳﻜﻮﻥ‬
‫ﻫﺎﻱ ﻣﺘﻮﺍﻟﯽ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﺍﺯ ﻣﺠﻤﻮﻋﺔ ﺳﻜﻮﻥﻫﺎ‪ ،‬ﺣﺮﻛﺖ ﺣﺎﺻﻞ ﻧﻤﯽﺷﻮﺩ ﻭ ﻟﺬﺍ ﺳﻴﻼﻥ ﻭ ﺍﺗﺼﺎﻝ ﺩﺭ‬
‫ﺧﻮﺩِ ﺣﺮﻛﺖ ﺍﺳﺖ‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪86‬‬

‫ﻭ ﻧﻘﺺﻫﺎﻱ ﺧﻮﺩ ﺑﻪ ﻓﻌﻠﻴّﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺭﺍﺳﺘﺎ‪ ،‬ﺩﺭﺟﺔ ﻭﺟﻮﺩﻱ ﺟﻮﻫﺮ‬

‫ﺷﺪّﺕ ﻣﯽﻳﺎﺑﺪ‪ ،‬ﭘﺲ ﻣﻮﺿﻮﻉ ﮔﻢ ﻧﻤﯽﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺷﺪﻳﺪ ﻣﯽﺷﻮﺩ‪.‬‬
‫‪ -3‬ﻭ ﺩﺭ ﻳﻚ ﺟﻮﺍﺏ ﻧﻘﻀﯽ ﻧﻴﺰ ﻣﯽﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺩﺭ‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺁﻥ ﻃﻮﺭ ﻛﻪ ﺍﺷﻜﺎﻝ ﻛﻨﻨﺪﻩ ﻣﯽﮔﻮﻳﺪ‪ ،‬ﻣﻮﺿﻮﻋﯽ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﻴﻢ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﺣﺮﻛﺖ ﺛﺎﺑﺖ ﺑﺎﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﺣﺮﻛﺖ ﺍَﻋﺮﺍﺽ ﺭﺍ ﻫﻢ ﻣﻨﻜﺮ‬
‫ﺑﺎﺷﻴﻢ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺩﺭ ﺣﺮﻛﺖ ﺍﻋﺮﺍﺽ ﻣﮕﺮ ﻧﻤﯽﮔﻮﻳﻴﻢ ﺍﻳﻦ ﻗﺮﻣﺰﻱ ﺍﻣﺮﻭﺯﻳﻦ‬
‫ﺳﻴﺐ‪ ،‬ﻫﻤﺎﻥ ﺳﺒﺰﻱ ﺩﻳﺮﻭﺯ ﺍﺳﺖ؟ ﻣﮕﺮ ﺗﻤﺎﻣﺎً ﻫﻤﺎﻥ ﺳﺒﺰﻱ ﺩﻳﺮﻭﺯ ﺑﻪ ﻗﺮﻣﺰﻱ‬
‫ﺍﻣﺮﻭﺯ ﺗﺒﺪﻳﻞ ﻧﺸﺪﻩ ﺍﺳﺖ؟ ﺣﺎﻝ ﻋﺎﻣﻞ ﺍﺗﺼﺎﻝ ﻗﺒﻞ ﺑﻪ ﺑﻌﺪ ﺭﺍ ﭼﻪﭼﻴﺰ ﺑﺪﺍﻧﻴﻢ ﺟﺰ‬
‫ﺧﻮﺩ ﺣﺮﻛﺖ؟ ﻳﻌﻨﯽ ﭼﻮﻥ ﺩﺭ ﺗﻤﺎﻡ ﺍﻳﻦ ﻣﺮﺍﺣﻞ‪ ،‬ﺣﺮﻛﺖ ﺩﺭ ﺻﺤﻨﻪ ﺍﺳﺖ ‪-‬‬
‫ﭼﻪ ﺩﺭ ﺣﺮﻛﺖ ﻋﺮﺿﯽ ﻭ ﭼﻪ ﺩﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ -‬ﭘﺲ ﻋﺎﻣﻞ ﺍﺗﺼﺎﻝ ﻛﻪ ﻫﻤﺎﻥ‬
‫ﺣﺮﻛﺖ ﺑﺎﺷﺪ ﺩﺭ ﺻﺤﻨﻪ ﺍﺳﺖ ﻭﮔﺮﻧﻪ ﻫﻤﺎﻥ ﺍﺷﻜﺎﻟﯽ ﻛﻪ ﺑﻪ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‬
‫ﺑﻮﺩ‪15.‬‬ ‫ﮔﺮﻓﺘﻨﺪ‪ ،‬ﺑﻪ ﺣﺮﻛﺖ ﻋَﺮَﺿﯽ ﻧﻴﺰ ﻭﺍﺭﺩ ﺧﻮﺍﻫﺪ‬

‫ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﻭﺍﻟﺒﺮﻫﺎﻥ ﻋﻠﻲ ﺑﻘﺎﺀ ﺍﻟﺸﺨﺺ ﻫﺎ ﻫﻨﺎ )ﺩﺭ ﺟﻮﻫﺮ(‬ ‫ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫‪- 15‬‬

‫ﻛﺎﻟﺒﺮﻫﺎﻥ ﻋﻠﻲ ﺑﻘﺎﺀ ﺍﻟﺸﺨﺺ ﻫﻨﺎﻙ)ﺩﺭ ﻋﺮﺽ( ﻓﺎﻥَّ ﻛﻼً ﻣﻨﻬﻤﺎ ﻣﺘﺼﻞ ﻭﺍﺣﺪ ﺯﻣﺎﻧﻲ‪ ،‬ﻭ ﺍﻟﻤﺘﺼﻞ‬
‫ﺍﻟﻮﺍﺣﺪ ﻟﻪ ﻭﺟﻮﺩ ﻭﺍﺣﺪ‪ ،‬ﺍﻟﻮﺟﻮﺩ ﻋﻴﻦ ﺍﻟﻬﻮﻳﻪ ﺍﻟﺸﺨﺼﻴﻪ ﻋﻨﺪﻧﺎ ﻭ ﻋﻨﺪ ﻏﻴﺮﻧﺎ ﻣﻤﺎ ﻟﻪ ﻗﺪﻡ ﺭﺍﺳﺦ ﻓﻲ‬
‫ﺍﻟﺤﻜﻤﺔ ‪» «...‬ﺍﺳﻔﺎﺭ«‪ ،‬ﺝ‪ ،3‬ﺹ ‪ 96‬ﻭ ‪.97‬‬
‫‪87‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫‪ -1‬ﺍﺛﺒﺎﺕ ﺫﺍﺕ ﻗﻴّﻮﻡ ﺧﺪﺍﻭﻧﺪ‬

‫‪ -2‬ﺍﺛﺒﺎﺕ ﻣﻌﺎﺩ ﺑﻪ ﻣﻌﻨﯽ ﻋﺎﻡ‬

‫‪ -3‬ﺭﻭﺷﻦ ﺷﺪﻥ ﺷﺨﺼﻴّﺖ ﺯﻣﺎﻥ ﺑﻪ‬ ‫ﻧـﺘـﺎﻳﺞ ﺑـﺮﻫـﺎﻥ‬

‫ﻋﻨﻮﺍﻥ ﺑُﻌﺪ ﭼﻬﺎﺭﻡ ﻣﺎﺩّﻩ‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‬

‫‪ -4‬ﺣﻞ ﻣﺸﻜﻞ ﺣﺪﻭﺙ ﻭ ﻗِﺪَﻡ‬

‫‪ -5‬ﺣﻞ ﻣﺸﻜﻞ ﺭﺑﻂ ﻣﺘﻐﻴﺮ ﺑﻪ ﺛﺎﺑﺖ‬

‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪88‬‬

‫ﺍﺛﺒﺎﺕ ﺫﺍﺕ ﻗﻴّﻮﻡ ﺧﺪﺍﻭﻧﺪ‬

‫ﻃﺒﻖ ﺑﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﺟﻬﺎﻥ ﻣﺎﺩّﻩ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ ﻭ ﻋﻴﻦ‬
‫ﺣﺮﻛﺖ ﺑﻮﺩﻥِ ﺟﻮﻫﺮ‪ ،‬ﻳﻌﻨﯽ ﻋﻴﻦ ﻧﻴﺎﺯ ﺑﻮﺩﻥ ﺁﻥ‪ - ،‬ﭼﺮﺍﻛﻪ ﻫﺮﺟﺎ ﭘﺎﻱ ﺣﺮﻛﺖ‬
‫ﻫﺴﺖ‪ ،‬ﻳﻌﻨﯽ ﺷﺊ ﺩﺭ ﺣﺎﻝ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩﻥ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﻧﺪﺍﺭﺩ‪ ،‬ﺣﺎﻝ ﺍﮔﺮ‬
‫ﻣﻮﺟﻮﺩِ ﺩﺭ ﺻﺤﻨﻪ‪ ،‬ﻋﻴﻦ ﺣﺮﻛﺖ ﺑﺎﺷﺪ‪ ،‬ﻳﻌﻨﯽ ﺳﺮﺍﺳﺮِ ﻭﺟﻮﺩﺵ ﻋﻴﻦ ﻧﻴﺎﺯ ﺑﻪ‬
‫ﻏﻴﺮ ﺍﺳﺖ‪ -‬ﺍﺯ ﻃﺮﻓﯽ ﻛﻞّ ﺟﻬﺎﻥ ﻣﺎﺩّﻩ ﺩﺍﺭﺍﻱ ﺫﺍﺗﯽ ﺍﺳﺖ ﺑﺎ ﺟﻮﻫﺮ ﻣﺘﺤﻮّﻝ؛ ﭘﺲ‬
‫ﻛﻞّ ﺟﻬﺎﻥ ﻣﺎﺩّﻩ ﻋﻴﻦ ﻧﻴﺎﺯ ﺑﻪ ﻓﻴّﺎﺿﯽ ﺍﺳﺖ ﻏﻴﺮ ﻣﺎﺩّﻱ‪ ،‬ﺯﻳﺮﺍ ﺑﻘﺎﺀ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﻛﻪ‬
‫ﻋﻴﻦ ﺣﺮﻛﺖ ﻭ ﻋﻴﻦ ﻧﻴﺎﺯ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺍﻓﺎﺿﺔ ﻓﻴﻀﯽ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻧﻈﺎﻣﯽ ﻓﻮﻕ ﻧﻈﺎﻡ‬
‫ﻣﺎﺩّﻱ ﺑﻪ ﺁﻥ ﺍﻓﺎﺿﻪ ﺷﻮﺩ ‪ -‬ﭼﻮﻥ ﺳﺮﺍﺳﺮ ﻧﻈﺎﻡ ﻣﺎﺩّﻩ ﺑﺎ ﺩﺍﺷﺘﻦ ﺣﺮﻛﺖ ﺫﺍﺗﯽِ ﺧﻮﺩ‪ ،‬ﻋﻴﻦ‬

‫ﻧﻴﺎﺯ ﺍﺳﺖ‪ -‬ﻭ ﭼﻮﻥ ﺟﻬﺎﻥ ﻣﺎﺩّﻩ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﺑﻘﺎﺀ ﺩﺍﺭﺩ‪ ،‬ﭘﺲ ﺑﺎﻳﺪ ﺁﻥ‬
‫ﺣﻘﻴﻘﺖ ﻏﻴﺒﯽِ ﻓﻮﻕ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺣﺎﻝ ﻓﻴﺾﺑﺨﺸﯽ ﺑﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺍﮔﺮ‬
‫ﻓﻴﺾ ﻗﻄﻊ ﺷﻮﺩ ‪ -‬ﭼﻮﻥ ﺑﻮﺩِ ﻣﺎﺩّﻩ ﻋﻴﻦ ﻧﻴﺎﺯﻣﻨﺪﻱ ﺑﻪ ﻏﻴﺮ ﺍﺳﺖ‪ -‬ﺩﻳﮕﺮ ﺟﻬﺎﻥ ﻣﺎﺩّﻩ‬
‫ﻧﺎﺑﻮﺩ ﻣﯽﺷﻮﺩ‪ .‬ﻣﺜﻞ ﺁﺗﺶ؛ ﻛﻪ ﺗﺎ ﻫﻴﺰﻡ ﺑﻪ ﺁﻥ ﺑﺮﺳﺪ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭﻟﯽ ﻫﻤﻴﻦ‬
‫ﻛﻪ ﻫﻴﺰﻡ ﺍﺯ ﺁﻥ ﻗﻄﻊ ﺷﺪ‪ ،‬ﻧﺎﺑﻮﺩ ﻣﯽﺷﻮﺩ؛ ﻧﻪﺍﻳﻦﻛﻪ ﺍﮔﺮ ﻫﻴﺰﻡ ﺑﻪ ﺁﺗﺶ ﻧﺮﺳﺪ‪،‬‬
‫ﺷﻌﻠﻪ ﻣﺘﻮﻗﻒ ﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺩﻳﮕﺮ ﻧﻴﺴﺖ ﻭ ﻧﺎﺑﻮﺩ ﻣﯽﺷﻮﺩ‪ .‬ﻭﭼﻮﻥ ﺟﻬﺎﻥ‪ ،‬ﺩﺭ ﻋﻴﻦ‬
‫ﻧﻴﺎﺯِ ﻣﻄﻠﻖ ﺑﻪ ﻏﻴﺮ ﺧﻮﺩ‪،‬ﺩﺭ ﺣﺎﻝﺣﺎﺿﺮﻧﺎﺑﻮﺩ ﻧﺸﺪﻩ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺁﻥ ﻓﻴﺾِ ﻣﺎﻓﻮﻕِ‬
‫ﻛﻞّ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻣﻮﺟﻮﺩ ﺑﻮﺩﻩ ﻭ ﻓﻴﺾﺩﻫﯽﺍﺵ ﺟﺮﻳﺎﻥ ﺩﺍﺭﺩ ﻭﺑﻪﻫﻤﻴﻦ ﺟﻬﺖ ﻫﻢ‬
‫ﻃﺒﻖ ﺑﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﺟﻬﺎﻥ ﻣﺎﺩّﻩ ﺩﺍﺋﻤﺎً ﺩﺭ ﺣﺎﻝ ﺧﻠﻖ ﺷﺪﻥ ﻭ ﺗﺤﻘّﻖ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﺗﻌﺒﻴﺮ ﻗﺮﺁﻥ »ﻛُﻞَّ ﻳَﻮْﻡٍ ﻫُﻮَ ﻓﻲِ ﺷَﺄﻥٍ«؛‪ 16‬ﻳﻌﻨﯽ ﺧﺪﺍﻭﻧﺪ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺣﺎﻝ‬
‫ﺍﻳﺠﺎﺩ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺟﻬﺎﻥِ ﻣﺎﺩﻱ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺣﺎﻝ ﭘﺬﻳﺮﺵ ﻓﻴﺾ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﻓﻮﻕ‬
‫‪89‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺧﻮﺩ ﺍﺳﺖ‪ ،‬ﺗﺎ ﺑﺎﻗﯽ ﺑﻤﺎﻧﺪ‪ ،‬ﻭ ﻋﺎﻟﻢ ﺭﺑﻮﺑﯽ ﻫﻢ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺣﺎﻝ ﻓﻴﺾ ﺩﺍﺩﻥ‬
‫ﺍﺳﺖ ﻭﺑﻨﺎ ﺑﻪ ﻓﺮﻣﺎﻳﺶ ﻗﺮﺁﻥ »ﺍﻳﻦ ﻛﺎﻓﺮﺍﻧﻨﺪ ﻛﻪ ﺍﺯ ﺧﻠﻘﺖ ﺟﺪﻳﺪ ﻏﺎﻓﻠﻨﺪ«؛ »ﺑَﻞْ‬
‫ﻫُﻢ ﻓﻲ ﻟَﺒْﺲٍ ﻣِﻦْ ﺧَﻠْﻖٍ ﺟَﺪﻳﺪٍ«‪ 17‬ﻳﻌﻨﯽ ﻧﻤﯽﻓﻬﻤﻨﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺋﻢ ﺩﺭ ﺣﺎﻝ‬
‫ﻓﻴﺾﺩﻫﯽ ﺑﻪ ﻋﺎﻟﻢ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﻃﺒﻖ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﻋﺎﻟﻢ ﻣﺎﺩﻩ‪ ،‬ﺩﺍﺋﻤﺎً ﻳﻚ ﻋﺎﻟﻢ ﺟﺪﻳﺪ ﺍﺳﺖ ‪-‬‬
‫ﻣﺜﻞ ﻧﻮﺭ ﺍﺗﺎﻕ ﻛﻪ ﺩﺍﺋﻤﺎً ﻧﻮﺭ ﺟﺪﻳﺪ ﺍﺳﺖ ‪ -‬ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﻫﻢ ﻋﺎﻟﻢ ﺩﺭ ﻗﺒﻀﺔ‬
‫ﻣﻄﻠﻖ ﺍﺭﺍﺩﺓ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻳﻚ ﻟﺤﻈﻪ ﺍﺭﺍﺩﻩ ﻛﻨﺪ ﻛﻪ ﻓﻴﺾ ﺧﻮﺩ ﺭﺍ ﺑﻪ‬
‫ﻋﺎﻟﻢ ﻧﺮﺳﺎﻧﺪ‪ ،‬ﺗﻤﺎﻡ ﻋﺎﻟﻢ ﻳﻚﺳﺮﻩ ﻧﻴﺴﺖ ﻭ ﻧﺎﺑﻮﺩ ﻣﯽﺷﻮﺩ‪ .‬ﭘﺲ ﻋﻠّﺖ ﻣﻮﺟﻮﺩ‬
‫ﺑﻮﺩﻥ ﻭ ﺗﺤﻘّﻖ ﺩﺍﺋﻤﯽ ﺍﻳﻦ ﻋﺎﻟﻢ‪ ،‬ﺑﻪ ﺟﻬﺖ ﻓﻴﺾ ﺩﺍﺋﻤﯽ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﻓﻮﻕ ﺍﺳﺖ‪.‬‬
‫ﻭ ﻟﺬﺍ ﺍﺯ ﻃﺮﻳﻖ ﺑﺮﻫﺎﻥ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻣﯽﺗﻮﺍﻥ ﻳﻚ ﺫﺍﺕ ﻗﻴّﻮﻣﯽ ﺭﺍ ﻛﻪ ﺩﺍﺋﻤﺎً‬
‫ﺑﻪ ﺍﻳﻦ ﻋﺎﻟﻢ‪ ،‬ﻓﻴﺾ ﻣﯽﺭﺳﺎﻧﺪ ﺗﺎ ﺁﻥ ﺭﺍ ﺑﺎﻗﯽ ﻭ ﻛﺎﻣﻞ ﻛﻨﺪ‪ ،‬ﺍﺛﺒﺎﺕ ﻛﺮﺩ‪.‬‬

‫ﺍﺛﺒﺎﺕ ﻣﻌﺎﺩ ﺑﻪ ﻣﻌﻨﺎﻱ ﻋﺎﻡ‬

‫ﺍﻟﻒ‪ -‬ﻃﺒﻖ ﺑﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﻣﺸﺨﺺ ﺷﺪ ﻛﻪ ﺟﻬﺎﻥ ﻣﺎﺩّﻩ‬
‫ﻳﻜﭙﺎﺭﭼﻪ ﺣﺮﻛﺖ ﺍﺳﺖ‪.‬‬
‫ﺏ‪ -‬ﻭ ﻧﻴﺰ ﺭﻭﺷﻦ ﺷﺪ‪ ،‬ﺣﺮﻛﺖ ﻣﻌﻨﯽ ﻧﺪﺍﺭﺩ ﻣﮕﺮ ﺍﻳﻦﻛﻪ ﺟﻬﺖ ﻭ ﻏﺎﻳﺖ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭﺩﺭ ﺭﺍﺳﺘﺎﻱ ﺁﻥ ﺣﺮﻛﺖ‪ ،‬ﺷﯽﺀ ﺍﺯ ﻗﻮّﺓ ﺧﻮﺩ ﺩﺭﺁﻣﺪﻩ ﻭ ﺑﻪ ﻓﻌﻠﻴّﺖ‬
‫ﻣﺨﺼﻮﺹ ﺧﻮﺩ ﺑﺮﺳﺪ‪.‬‬

‫‪ - 16‬ﺳﻮﺭﻩ ﺍﻟﺮﺣﻤﻦ‪ ،‬ﺁﻳﻪ ‪.29‬‬

‫‪ - 17‬ﺳﻮﺭﻩ ﻕ‪ ،‬ﺁﻳﻪ ‪.15‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪90‬‬

‫ﺝ‪ -‬ﺟﻬﺎﻥ ﺩﺭ ﺍﺛﺮ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻭ ﮔﺮﻓﺘﻦ ﻓﻴﺾ ﺍﺯ ﻋﺎﻟﻢ ﺑﺎﻻ‪ ،‬ﺍﺯ»ﻗﻮّﻩ«‬
‫ﻳﻌﻨﯽ ﻧﺪﺍﺷﺘﻨﯽ ﻛﻪ ﻣﯽﺗﻮﺍﻥ ﺩﺍﺷﺖ‪ ،‬ﺑﻪ »ﻓﻌﻠﻴّﺖ« ﻳﻌﻨﯽ ﻳﺎﻓﺘﻦ ﺁﻧﭽﻪ ﻣﯽﺗﻮﺍﻥ‬
‫ﻳﺎﻓﺖ‪ ،‬ﻣﯽﺭﺳﺪ ﻭ ﺍﻳﻦ ﺑﻪ ﻣﻌﻨﯽ ﺧﺎﺭﺝ ﺷﺪﻥ ﺍﺯ ﻧﻘﺺ ﺑﻪ ﻛﻤﺎﻝ ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ‬
‫ﺟﻬﺎﻥ ﻣﺎﺩﻩ ﺍﺯ ﻃﺮﻳﻖ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺩﺭ ﺣﺎﻝ ﺧﺎﺭﺝ ﺷﺪﻥ ﺍﺯ ﻧﻘﺺِ ﺧﻮﺩ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺩ‪ -‬ﻭﻗﺘﯽ ﻧﻘﺺ ﻳﺎ ﻗﻮّﻩﻫﺎﻱ ﺟﻬﺎﻥ ﻣﺎﺩّﻩ ﺑﻪ ﻓﻌﻠﻴﺖ ﺗﺒﺪﻳﻞ ﺷﺪ ﻭ ﺳﺮﺍﺳﺮ ﺩﺭ‬
‫ﻛﻤﺎﻝ ﻭ ﻓﻌﻠﻴّﺖ ﺧﻮﺩ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ ،‬ﺩﻳﮕﺮ ﺣﺮﻛﺖ ﻧﺪﺍﺭﺩ ﻭ ﺟﻮﻫﺮ ﻣﺎﺩّﻩ ﻫﺮ ﭼﻪ‬
‫ﻣﯽ ﺗﻮﺍﻧﺴﺘﻪ ﺍﺯ ﻣﺒﺪﺃ ﻓﻴﺾ‪ ،‬ﻓﻴﺾ ﻭ ﻛﻤﺎﻝ ﻗﺒﻮﻝ ﻛﻨﺪ‪ ،‬ﻗﺒﻮﻝ ﻛﺮﺩﻩ‪ .‬ﺩﺭ ﺍﻳﻦ‬
‫ﺣﺎﻟﺖ ﺩﻳﮕﺮ ﺟﻬﺎﻥ ﺍﺯ ﻣﺎﺩّﻩ ﺑﻮﺩﻥ ﺧﺎﺭﺝ ﺷﺪﻩ‪ ،‬ﭼﻮﻥ ﻭﻗﺘﯽ ﺣﺮﻛﺖ ﺩﺭ ﺻﺤﻨﻪ‬
‫ﻧﻴﺴﺖ ‪ ،‬ﻣﺎﺩّﻩ ﺑﻮﺩﻥ ﺩﺭ ﺻﺤﻨﻪ ﻧﻴﺴﺖ‪.‬‬
‫ﻩ‪ -‬ﻭﻗﺘﯽ ﺟﻬﺎﻥ ﻣﺎﺩﻱ ﺍﺯ ﻣﺎﺩّﻩ ﺑﻮﺩﻥ ﺧﺎﺭﺝ ﺷﺪ ﻭ ﺑﻪ ﻓﻌﻠﻴّﺖ ﺭﺳﻴﺪ ﻭ‬
‫ﻧﻮﺭﺍﻧﯽ ﮔﺸﺖ‪ ،‬ﺩﻳﮕﺮ ﺁﻥ ﺟﻬﺎﻥ ﺍﺯ ﻧﻈﺮ ﺩﺭﺟﺔ ﻭﺟﻮﺩﻱ‪ ،‬ﻭﺟﻮﺩﻱ ﺍﺳﺖ ﺑﺮﺗﺮ‬
‫ﻛﻪ ﻧﻘﺺﻫﺎﻱ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻗﻴﺎﻣﺖِ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﺳﺖ‪.‬‬
‫ﻃﺒﻖ ﺑﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﻫﻢ ﺍﻛﻨﻮﻥ ﺟﻬﺎﻥ ﺩﺍﺭﺩ ﻗﻴﺎﻣﺖ ﻣﯽﺷﻮﺩ؛ ﻣﺜﻞ‬
‫ﻛﻮﺩﻛﯽ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﺟﻮﺍﻥ ﺷﺪﻥ ﺍﺳﺖ ﻭ ﻳﺎ ﻣﺜﻞ ﺟﻮﺍﻧﯽ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﭘﻴﺮ ﺷﺪﻥ‬
‫ﺍﺳﺖ‪ ،‬ﻫﺮ ﭼﻨﺪ ﺩﺭ ﻇﺎﻫﺮْ ﺣﺮﻛﺖ ﺁﻥ‪ ،‬ﺣﺮﻛﺖِ ﻣﺤﺴﻮﺳﯽ ﻧﻴﺴﺖ‪ ،‬ﭼﺮﺍﻛﻪ‬
‫ﺭﻳﺸﺔ ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﺩﺭ ﺫﺍﺕ ﻭ ﺟﻮﻫﺮ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﺳﺖ ﻭ ﺫﺍﺕ ﻭ ﺟﻮﻫﺮ‪ ،‬ﭼﻴﺰ‬
‫ﻣﺤﺴﻮﺳﯽ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﻛﻤﻚ ﻋﻘﻞ ﻣﯽﺗﻮﺍﻥ ﻣﺘﻮﺟّﻪ ﻭﺟﻮﺩ ﻭ ﺣﺮﻛﺖ ﺁﻥ‬
‫ﺷﺪ‪ .‬ﻭ ﺍﻳﻦﺍﺳﺖ ﻛﻪ ﻗﺮﺁﻥ ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﻳَﻌﻠَﻤﻮﻥَ ﻇﺎﻫِﺮﺍً ﻣِﻦَ ﺍﻟﺤَﻴﻮﺓِ ﺍﻟﺪُّﻧْﻴﺎ ﻭَ ﻫُﻢْ‬
‫ﻳﻌﻨﯽ ﺍﻳﻦﻫﺎﻳﯽ ﻛﻪ ﻣﻨﻜﺮ ﺣﻘﺎﻳﻖﺍﻧﺪ‪ ،‬ﭼﻮﻥ‬ ‫ﻏﺎﻓِﻠﻮﻥ«؛‪18‬‬ ‫ﻋَﻦِ ﺍﻻْﺧِﺮَﺓِ ﻫُﻢ‬

‫‪ - 18‬ﺳﻮﺭﻩ ﺭﻭﻡ‪ ،‬ﺁﻳﻪ ‪.7‬‬

‫‪91‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﻋﻠﻤﺸﺎﻥ ﻓﻘﻂ ﺩﺭ ﺣﺪّ ﻇﺎﻫﺮ ﺯﻧﺪﮔﯽ ﺩﻧﻴﺎﻳﯽ ﺍﺳﺖ؛ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺯ ﺁﺧﺮﺕ ﻭ ﺑﺎﻃﻦ‬
‫ﺍﻳﻦ ﺩﻧﻴﺎ ﻏﺎﻓﻠﻨﺪ‪ .‬ﭘﺲ ﺍﻱ ﺍﻧﺴﺎﻥ! ﺍﮔﺮ ﺑﺎﻃﻦ ﻋﺎﻟﻢ ﺭﺍ ﺑﻴﺎﺑﯽ‪ ،‬ﻗﻴﺎﻣﺖ ﺭﺍ ﻳﺎﻓﺘﻪﺍﻱ ﻭ‬
‫ﺗﺼﺪﻳﻖ ﺧﻮﺍﻫﯽ ﻛﺮﺩ‪ .‬ﻳﻌﻨﯽ‪:‬‬
‫ﻧﻴﻚ ﺑﻨﮕﺮ ﻣﺎ ﻧﺸﺴﺘﻪ ﻣﻲﺭﻭﻳﻢ‬
‫ﻳﻌﻨﯽ؛ ﺟﻬﺎﻥ ﭼﻮﻥ ﻛﻮﺩﻛﯽ ﺍﺳﺖ ﻛﻪ ﺟﻮﺍﻥ ﻣﯽﺷﻮﺩ‪ ،‬ﺑﺪﻭﻥ ﺁﻥﻛﻪ ﻣﻜﺎﻧﯽ‬
‫ﺭﺍ ﻃﯽ ﻧﻤﺎﻳﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﺧﻮﺩِ ﺍﻭّﻟﻴﻪ ﺑﻪ ﺧﻮﺩِ ﺑﺮﺗﺮ ﺩﺳﺖ ﻣﯽﻳﺎﺑﺪ ﻭ ﺩﺭ ﺧﻮﺩْ‬
‫ﺣﺮﻛﺖ ﻣﯽﻛﻨﺪ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺷﻜﻞ ﺩﺭ ﺣﺎﻝ ﺗﺤﻮّﻝ ﺍﺳﺖ‪.‬‬
‫ﻧﯽ ﺑﻪ ﮔﺎﻣﯽ ﺑﻮﺩ ﻭ ﻣﻨﺰﻝ‪ ،‬ﻧﯽ ﺑﻪ ﻧَﻘﻞ‬ ‫ﺗﻮ ﺳﻔﺮ ﻛﺮﺩﻱ ﺯﻧﻄﻔﻪ ﺗﺎ ﺑﻪ ﻋﻘﻞ‬
‫ﻗﺮﺁﻥ ﻣﯽﻓﺮﻣﺎﻳﺪ‪ :‬ﺭﻭﺯﻱ ﺩﺭ ﭘﻴﺶ ﺍﺳﺖ ﻛﻪ ﺯﻣﻴﻦ ﻏﻴﺮ ﺍﻳﻦ ﺯﻣﻴﻦ ﺍﺳﺖ‬
‫»ﻳَﻮﻡَ ﺗُﺒَﺪَّﻝُ ﺍﻻَﺭْﺽُ ﻏَﻴْﺮَ ﺍﻻَﺭْﺽِ ﻭَ ﺍﻟﺴَّﻤﻮﺍﺕُ«‪ 19‬ﻳﻌﻨﯽ؛ ﺭﻭﺯﻱ ﻛﻪ ﺯﻣﻴﻦ ﻭ‬
‫ﺁﺳﻤﺎﻥ‪ ،‬ﻏﻴﺮ ﺍﻳﻦ ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻥ ﻣﯽﺷﻮﺩ‪ .‬ﺍﺯ ﻳﻚ ﺟﻬﺖ ﻫﻤﻴﻦ ﺯﻣﻴﻦ ﺍﺳﺖ ﻭ‬
‫ﺍﺯ ﺟﻬﺘﯽ ﺍﻳﻦ ﺯﻣﻴﻦ ﻧﻴﺴﺖ؛ ﭼﺮﺍﻛﻪ ﻛﺎﻣﻞ ﺷﺪﻩ ﻭ ﺍﺯ ﻧﻘﺺﻫﺎﻱ ﺧﻮﺩ ﺩﺭﺁﻣﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﻣﺜﻞ ﺍﻳﻦﻛﻪ ﻣﯽﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺟﻮﺍﻥ ﻫﻤﺎﻥ ﻛﻮﺩﻙ ‪ 10‬ﺳﺎﻝ ﭘﻴﺶ‬
‫ﺍﺳﺖ‪ ،‬ﺩﺭﺣﺎﻟﯽﻛﻪ ﻧﻘﺺﻫﺎﻱ ﻛﻮﺩﻛﯽ ﺧﻮﺩ ﺭﺍ ﭘﺸﺖ ﺳﺮ ﮔﺬﺍﺭﺩﻩ ﺍﺳﺖ‪ .‬ﭘﺲ‬
‫ﺯﻣﻴﻦ ﻗﻴﺎﻣﺖ‪ ،‬ﺯﻣﻴﻦ ﺩﻧﻴﺎ ﺍﺳﺖ‪ ،‬ﻣﻨﺘﻬﺎ ﺍﺯ ﻧﻘﺺﻫﺎﻱ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ‪ .‬ﻟﺬﺍ ﻗﺮﺁﻥ‬
‫ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﺍَﺷْﺮَﻗَﺖِ ﺍﻻَْﺭْﺽُ ﺑِﻨُﻮﺭِ ﺭَﺑِّﻬﺎ«‪ 20‬ﻳﻌﻨﯽ؛ ﺯﻣﻴﻦ ﺩﺭ ﻗﻴﺎﻣﺖ ﺑﻪ ﻧﻮﺭ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﻧﻮﺭﺍﻧﯽ ﻣﯽﺷﻮﺩ ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ ﺗﻮﺍﻥ ﺳﺨﻦ ﮔﻔﺘﻦ ﻣﯽﻳﺎﺑﺪ‪:‬‬
‫»ﻳَﻮْﻣَﺌِﺬٍ ﺗُﺤَﺪِّﺙُ ﺍَﺧْﺒﺎﺭَﻫﺎ«‪ 21‬ﻳﻌﻨﯽ؛ ﺭﻭﺯﻱ ﻛﻪ ﺍﺧﺒﺎﺭ ﺧﻮﺩ ﺭﺍ ﺑﺎﺯﮔﻮ ﻣﯽﻛﻨﺪ‪ .‬ﻳﺎ‬

‫‪ - 19‬ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺁﻳﻪ ‪.48‬‬

‫‪ - 20‬ﺳﻮﺭﻩ ﺯﻣﺮ‪ ،‬ﺁﻳﻪ ‪.69‬‬
‫‪ - 21‬ﺳﻮﺭﻩ ﺯﻟﺰﺍﻝ‪ ،‬ﺁﻳﻪ ‪.4‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪92‬‬

‫ﻳﻌﻨﯽ؛‬ ‫ﻳَﻌْﻠَﻤُﻮﻥ«‪22‬‬ ‫ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﺍِﻥَّ ﺍﻟﺪّﺍﺭَ ﺍﻻْﺧِﺮَﺓِ ﻟَﻬِﻲَ ﺍﻟْﺤَﻴَﻮﺍﻥ‪ ،‬ﻟَﻮْ ﻛﺎﻧُﻮﺍ‬
‫ﻫﺮﺁﻳﻨﻪ‪ ،‬ﺩﺍﺭ ﻭ ﻧﻈﺎﻡ ﺁﺧﺮﺕ ﺳﺮﺍﺳﺮ ﺣﻴﺎﺕ ﺍﺳﺖ‪ ،‬ﺍﻱ ﻛﺎﺵ ﻣﺮﺩﻡ ﺍﻳﻦ ﺭﺍ ﻣﯽ‬
‫ﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﻧﻈﺎﻡ ﺁﺧﺮﺕ ﺳﺮﺍﺳﺮ ﺣﻴﺎﺕ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻥ ﺣﺎﻟﺖ ﻣﺎﺩﻱ ﺧﺎﺭﺝ‬
‫ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ ﻣﻼﺣﻈﻪ ﻣﯽﻛﻨﻴﺪ؛ ﻧﻈﺎﻡ ﺁﺧﺮﺕ‪ ،‬ﺻﻮﺭﺕ ﻛﺎﻣﻞ ﺷﺪﺓ ﻫﻤﻴﻦ‬
‫ﻧﻈﺎﻡ ﺩﻧﻴﺎﻳﯽ ﺍﺳﺖ‪ ،‬ﻣﻨﺘﻬﺎ ﺩﻳﮕﺮ ﺣﺎﻟﺖ ﻧﻘﺺ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺭﺍ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﺳﺮﺍﺳﺮ‬
‫ﺣﻴﺎﺕ ﺍﺳﺖ ﻭ ﺩﺭ ﻭ ﺩﻳﻮﺍﺭ ﺁﻥ ﺍﺯ ﺟﻨﺲ ﺣﻴﺎﺕﺍﻧﺪ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺍﮔﺮ ﻃﺒﻖ ﻧﻈﺮﻳﻪ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﺍﻳﻦ ﺟﻬﺎﻥ ﺩﺭ ﺍﺛﺮ ﺣﺮﻛﺖ ﺫﺍﺗﯽ‬
‫ﺍﺵ ﺍﺯ ﻗﻮّﻩ ﺑﻪ ﻓﻌﻠﻴّﺖ ﻣﯽﺭﺳﺪ ﻭ ﻧﻘﺺﻫﺎﻳﺶ ﺑﺮﻃﺮﻑ ﻣﯽﺷﻮﺩ‪ ،‬ﭘﺲ ﺍﻳﻦ‬
‫ﺟﻬﺎﻥ‪ ،‬ﺟﻬﺎﻧﯽ ﺩﻳﮕﺮ ﻣﯽﮔﺮﺩﺩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﻌﺎﺩ ﺟﺴﻤﺎﻧﯽ ﭼﻪ ﻣﯽﺷﻮﺩ؟‬
‫ﺟﻮﺍﺏ‪:‬‬
‫ﺍﻭﻻً؛ ﻃﺒﻖ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﺟﻬﺎﻥ‪ ،‬ﺟﻬﺎﻥ ﺩﻳﮕﺮ ﻧﻤﯽﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﻫﻤﻴﻦ‬
‫ﺟﻬﺎﻥ ﺍﺳﺖ ﻛﻪ ﺷﺪﻳﺪ ﻣﯽﺷﻮﺩ‪ .‬ﻣﺜﻞ ﻛﻮﺩﻛﯽ ﻛﻪ ﺟﻮﺍﻥ ﺷﻮﺩ ﻭ ﻧﻘﺺﻫﺎﻱ‬
‫ﺑﮕﺬﺍﺭﺩ‪23.‬‬ ‫ﻛﻮﺩﻛﯽﺍﺵ ﺭﺍ ﭘﺸﺖ ﺳﺮ‬

‫‪ - 22‬ﺳﻮﺭﻩ ﻋﻨﻜﺒﻮﺕ‪ ،‬ﺁﻳﻪ ‪.64‬‬

‫‪ - 23‬ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﺳﺨﻦ ﻣﻮﻟﻮﻱ ﺭﺍ ﺩﺭ ﻫﻤﻴﻦ ﺭﺍﺑﻄﻪ ﺩﺍﻧﺴﺖ‪ ،‬ﺁﻥﺟﺎ ﻛﻪ ﻣﯽﮔﻮﻳﺪ‪:‬‬
‫ﻭﺯ ﻧﻤﺎ ﻣﺮﺩﻡ ﺑﻪ ﺣﻴﻮﺍﻥ ﺳﺮ ﺯﺩﻡ‬ ‫ﺍﺯ ﺟﻤﺎﺩﻱ ﻣﺮﺩﻡ ﻭ ﻧﺎﻣﯽ ﺷﺪﻡ‬
‫ﭘﺲ ﭼﻪ ﺗﺮﺳﻢ ﻛﯽ ﺯ ﻣﺮﺩﻥ ﻛﻢ ﺷﺪﻡ‬ ‫ﻣُﺮﺩﻡ ﺍﺯ ﺣﻴﻮﺍﻧﯽ ﻭ ﺁﺩﻡ ﺷﺪﻡ‬
‫ﺗﺎ ﺑﺮﺁﺭﻡ ﺩﺭ ﻣﻼﺋﻚ ﺑﺎﻝ ﻭ ﭘﺮ‬ ‫ﺑﺎﺭ ﺩﻳﮕﺮ ﻣﻦ ﺑﻤﻴﺮﻡ ﺍﺯ ﺑﺸﺮ‬
‫ﺁﻥﭼﻪ ﺍﻧﺪﺭ ﻭَﻫﻢ ﻧﺎﻳﺪ ﺁﻥ ﺷﻮﻡ‬ ‫ﺑﺎﺭ ﺩﻳﮕﺮ ﺍﺯ ﻣﻠﻚ ﭘﺮّﺍﻥ ﺷﻮﻡ‬
‫ﺭﺍﺟﻌﻮﻥ‬ ‫ﻛﺎﻧّﺎﺍِﻟﻴﻪ‬ ‫ﮔﻮﻳﺪﻡ‬ ‫ﭘﺲ ﻋﺪﻡ ﮔﺮﺩﻡ‪ ،‬ﻋﺪﻡ‪ ،‬ﭼﻮﻥ ﺍﺭﻏﻨﻮﻥ‬
‫‪93‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺛﺎﻧﻴﺎً؛ ﻣﻌﺎﺩ ﺟﺴﻤﺎﻧﯽ‪ ،‬ﺑﺪﻳﻦ ﻣﻌﻨﯽ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻗﻴﺎﻣﺖ ﻫﻴﭻ ﺭﻭﺣﯽ ﺑﯽﺑﺪﻥ‬
‫ﻧﻴﺴﺖ‪ .‬ﻭ ﻟﺬﺍ ﻣﺴﻠّﻢ ﻣﺎ ﺩﺭ ﻗﻴﺎﻣﺖ ﻫﻢ‪ ،‬ﺟﺴﻢ ﺩﺍﺭﻳﻢ ﻭﻟﯽ ﺟﺴﻤﯽ ﻫﻤﺠﻨﺲ‬
‫ﻫﻤﺎﻥ ﺩﻧﻴﺎﻱ ﻧﻮﺭﺍﻧﯽ ﻗﻴﺎﻣﺖ؛ ﻣﺜﻞ ﺟﺴﻤﺎﻧﻴّﺖ ﺩﺳﺖ ﻭ ﭘﺎﻱ ﻣﺎ ﺩﺭ ﺧﻮﺍﺏ‪ ،‬ﻛﻪ‬
‫ﺩﺭ ﻋﻴﻦ ﺍﻳﻦﻛﻪ ﺩﺭ ﺧﻮﺍﺏ ﺩﺳﺖ ﻭ ﭘﺎ ﺩﺍﺭﻳﻢ ﻭﻟﯽ ﺟﻨﺲ ﺁﻥ ﻫﻤﺠﻨﺲ ﺁﻥﺟﺎ‪،‬‬
‫ﺍﺳﺖ‪24.‬‬ ‫ﻳﻌﻨﯽ ﻫﻤﺠﻨﺲ ﻫﻤﺎﻥ ﺩﻧﻴﺎﻱ ﺧﻮﺍﺏ‬
‫ﺩﺭ ﻣﻮﺭﺩ ﻣﻌﺎﺩ ﺟﺴﻤﺎﻧﯽ ﺩﺭ ﺟﻠﺪ ﻧﻬﻢ ﺍﺳﻔﺎﺭ‪ ،‬ﺑﺤﺚ‬ ‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫ﻣﻼﺻﺪﺭﺍ‬
‫ﻣﺒﺴﻮﻃﯽ ﻣﻄﺮﺡ ﻣﯽﻧﻤﺎﻳﺪ ﻛﻪ ﺧﻼﺻﻪ ﺁﻥ ﺭﺍ ﻣﯽﺗﻮﺍﻥ ﺑﻪ ﺻﻮﺭﺕ ﺫﻳﻞ ﺍﺯ ﺯﺑﺎﻥ‬
‫ﺍﺳﺘﺎﺩﺳﻴﺪﺟﻼﻝﺍﻟﺪﻳﻦﺁﺷﺘﻴﺎﻧﯽ ﭼﻨﻴﻦ ﻧﻘﻞ ﻧﻤﻮﺩ‪.‬‬
‫»ﻣﺒﺪﺃ ﺑﻬﺸﺖ ﺟﺴﻤﺎﻧﯽ ﺍﻋﻤﺎﻝ ﺻﺎﻟﺤﻪ ﺍﺯ ﻗﺒﻴﻞ ﻧﻤﺎﺯ‪ ،‬ﺭﻭﺯﻩ‪ ،‬ﺣﺞ‪ ،‬ﺟﻬﺎﺩ ﻭ‬
‫ﻛﺴﺐ ﺍﺧﻼﻕ ﻓﺎﺿﻠﻪ ﻭ ﻣﻠﻜﺎﺕ ﻛﺎﻣﻠﻪ ﺍﺳﺖ‪ .‬ﻧﻔﺲ ﻧﺎﻃﻘﻪ ﺑﻪ ﺍﻋﺘﺒﺎﺭ‬
‫ﺍﻛﺘﺴﺎﺏ ﺍﺧﻼﻕ ﻓﺎﺿﻠﻪ ﺩﺭ ﺻُﻘﻊ ﺩﺍﺧﻠﯽ ﺧﻮﺩ ﺻُﻮَﺭﻱ ﺭﺍ ﺍﻳﺠﺎﺩ ﻧﻤﻮﺩﻩ ﻭ‬
‫ﺁﻥ ﺻﻮﺭ ﻣﻨﺸﺄ ﻓﻌﻠﻴﺖ ﻧﻔﺲ ﻭ ﺳﺒﺐ ﺧﺮﻭﺝ ﺁﻥ ﺍﺯ ﻗﻮﻩ ﺑﻪ ﻓﻌﻞ ﻣﯽﺑﺎﺷﺪ‪.‬‬
‫ﻧﻔﺲ ﺑﺪﻭﻥ ﺷﻚ ﻣﺘﺼﻮَّﺭ ﺑﻪ ﺁﻥ ﺻﻮﺭ ﻣﯽﺷﻮﺩ‪ .‬ﺑﻌﺪ ﺍﺯ ﺧﺮﻭﺝ ﺍﺯ ﺍﻳﻦ ﻧﺸﺄﻩ‬
‫ﻭ ﺯﻭﺍﻝ ﺷﻮﺍﻏﻞ ﻣﺎﺩﻳﻪ ﻭ ﺟﺴﻤﺎﻧﻴﻪ‪ ،‬ﺟﻤﻴﻊ ﻗﻮﺍﻱ ﻧﻔﺲ ﺩﺭ ﻗﻮﻩ ﻭﺍﺣﺪ‬
‫ﻣﺤﺸﻮﺭ ﻣﯽﺷﻮﺩ ﻭ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺍﺳﺘﻜﻤﺎﻝ ﺟﻮﻫﺮﻱ ﻭ ﺭﻓﻊ ﻣﺎﺩﻩ‪ ،‬ﻗﺪﺭﺕ ﺑﺮ‬
‫ﺍﻳﺠﺎﺩ ﻫﺮ ﺷﯽﺍﻱ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺍﻳﺠﺎﺩ ﻣﺸﺘﻬﻴﺎﺕ ﺧﻮﺩ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻣﺎﺩﻩ‬
‫ﺟﺴﻤﺎﻧﯽ ﻧﺪﺍﺭﺩ ﻭ ﻫﺮﭼﻪ ﺩﺭ ﻟﻮﺡ ﻧﻔﺲ ﺍﻭ ﺧﻄﻮﺭ ﻧﻤﺎﻳﺪ ﺩﺭ ﻧﺰﺩ ﺍﻭ ﺩﺭ‬
‫ﺑﻴﺮﻭﻥ ﺣﺎﺿﺮ ﺍﺳﺖ«‪.‬‬
‫ﻭ ﺩﺭ ﻣﻮﺭﺩ ﺟﺴﻤﺎﻧﯽ ﺑﻮﺩﻥ ﺩﻭﺯﺥ ﻭ ﺁﺗﺶ ﻣﯽﻓﺮﻣﺎﻳﺪ‪:‬‬
‫»ﺩﻭﺯﺥ ﻭ ﻧﺎﺭ ﺑﺮ ﺩﻭ ﻗﺴﻢ ﺍﺳﺖ؛ ﻧﺎﺭ ﻣﻌﻨﻮﻱِ ﺭﻭﺣﺎﻧﯽِ ﻋﻘﻠﯽ‪ ،‬ﻭ ﻧﺎﺭِ‬
‫ﻣﺤﺴﻮﺱِ ﺷﺒﺤﯽِ ﺟﺴﻤﺎﻧﯽِ ﻣﻘﺪﺍﺭﻱ‪ .‬ﻣﺒﺪﺃ ﻧﺎﺭ ﻋﻘﻠﯽ ﺣﺮﻣﺎﻥ ﻗﻮﻩ ﻋﻘﻠﻴﻪ ﺍﺯ‬

‫‪ - 24‬ﺩﺭ ﻣﻮﺭﺩ ﻣﻌﺎﺩ ﺟﺴﻤﺎﻧﯽ ﻣﯽﺗﻮﺍﻧﻴﺪ ﺑﻪ ﻧﻮﺷﺘﺎﺭ »ﻧﺤﻮﻩ ﺣﻴﺎﺕ ﺑﺪﻥ ﺍُﺧﺮﻭﻱ« ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻴﺪ‪.‬‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪94‬‬

‫ﻛﻤﺎﻻﺕ ﻧﻔﺴﺎﻧﻴﻪ ﻭ ﻋﻠﻮﻡ ﺍﻟﻬﻴﻪ ﻭ ﻣﻌﺎﺭﻑ ﺭﺑّﺎﻧﻴﻪ ﻭ ﻣﻌﺎﻧﺪﺕ ﺑﺎ ﻣﻌﺎﺭﻑ ﺣﻘﻪ‬

‫ﻭ ﺍﻧﻜﺎﺭ ﺍﻧﺒﻴﺎﺀ ﻭ ﺍﺋﻤﻪ‪ ‬ﻭ ﺍِﻋﺮﺍﺽ ﺍﺯ ﺣﻘﺎﻳﻖ ﻭﺍﺭﺩﻩ ﺩﺭ ﻛﺘﺐ ﺁﺳﻤﺎﻧﯽ ﻭ‬
‫ﺷﻚ ﺩﺭ ﻣﺒﺪﺃ ﻭ ﻣﻌﺎﺩ ﻭ ﺭﺳﻮﺥ ﻋﻘﺎﻳﺪ ﺑﺎﻃﻠﻪ ﻣﯽﺑﺎﺷﺪﻋﻠﺖ ﺣﺼﻮﻝ ﺁﺗﺶ‬
‫ﺣﺴﯽ ﻓﺮﻭﺭﻓﺘﻦ ﺩﺭ ﺷﻬﻮﺍﺕ ﻭ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﻣﺎﺩﻳﺎﺕ ﻣﯽﺑﺎﺷﺪ‪ .‬ﻧﻔﺲ ﺑﻌﺪ ﺍﺯ‬
‫ﺍﺳﺘﻤﺮﺍﺭ ﺩﺭ ﺍﻳﺠﺎﺩ ﺍﻋﻤﺎﻝ ﺯﺷﺖ ﻭ ﭘﻠﻴﺪ‪ ،‬ﻣﺘﺼﻮَّﺭ ﺑﻪ ﺻُﻮَﺭ ﻣﻨﺎﺳﺐ ﺑﺎ ﺍﻋﻤﺎﻝ‬
‫ﺧﻮﺩ ﺷﺪﻩ ﻭ ﺑﻪ ﻭﺍﺳﻄﻪ ﻛﺜﺮﺕ ﺍُﻧﺲ ﺑﺎ ﺍﻋﻤﺎﻝ ﺣﻴﻮﺍﻧﯽ ﻭ ﺷﻴﻄﺎﻧﯽ‪ ،‬ﻣﻈﻬﺮ‬
‫ﺻﻮﺭ ﻣﺎﺭ ﻭ ﻋﻘﺮﺏ ﻣﯽﺷﻮﺩ ﻭ ﭼﻪ ﺑﺴﺎ ﺑﻪ ﺻﻮﺭﺕ ﺍﻧﺴﺎﻥ ﻣﺤﺸﻮﺭ ﻧﺸﻮﺩ«‪25.‬‬

‫ﻧﻈﺮ ﺍﻣﺎﻡﺧﻤﻴﻨﻲ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺩﺭ ﻣﻮﺭﺩ ﻣﻌﺎﺩ ﺟﺴﻤﺎﻧﻲ‬

‫ﺭﺍ ﻛﻪ ﺩﺍﺭﺍﻱ ﻣﻌﺎﺭﻑ ﻋﻤﻴﻖ ﻭ‬ ‫)ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ(‬ ‫ﺩﺭﺍﻳﻦ ﺭﺍﺑﻄﻪ ﻧﻈﺮ ﺍﻣﺎﻡﺧﻤﻴﻨﯽ‬
‫ﺩﻗﻴﻘﯽ ﺑﻮﺩﻩ ﻭ ﻧﻘﺶ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺭﺍ ﺩﺭ ﺗﺒﻴﻴﻦ ﻣﻌﺎﺩ ﺟﺴﻤﺎﻧﯽ ﺑﻪ ﺧﻮﺑﯽ‬
‫ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ‪ ،‬ﺩﺭ ﺫﻳﻞ ﺑﻪ ﺻﻮﺭﺕ ﻛﺎﻣﻞ ﻧﻘﻞ ﻣﯽﻛﻨﻴﻢ‪ .‬ﺍﻳﺸﺎﻥ ﻣﯽﻓﺮﻣﺎﻳﻨﺪ‪:‬‬
‫»ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﻣﻮﺟﻮﺩ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﺍﺯ ﺿﻌﻒ‪ ،‬ﺭﻭ ﺑﻪ‬
‫ﻗﻮﺕ ﻭ ﻛﻤﺎﻝ ﻣﯽﺭﻭﺩ ﻭ ﻫﻴﻮﻻ ﻣﺮﺗﺒﻪ ﺑﻪ ﻣﺮﺗﺒﻪ‪ ،‬ﺑﻪ ﻃﺮﻑ ﺍﺧﺬ ﺻﻮﺭ ﻛﻤﺎﻟﻴﻪ‬
‫ﺣﺮﻛﺖ ﻣﯽﻛﻨﺪ ﺗﺎ ﺟﺎﻳﯽ ﻛﻪ ﺩﺭ ﺻﻔﺎ ﻭ ﺷﺪﺕ‪ ،‬ﻫﻢﺳﻨﺦِ ﻭﺟﻮﺩ ﻣﯽﺷﻮﺩ‪.‬‬
‫ﻳﻌﻨﯽ ﺩﺭ ﺍﺛﺮ ﺍﻳﻦ ﺣﺮﻛﺖ ﻭ ﺍﺧﺬ ﺍﻓﺎﺿﺎﺕ‪ ،‬ﺑﻪ ﻣﺮﺗﺒﻪﺍﻱ ﺍﺯ ﻭﺟﻮﺩ ﻣﯽﺭﺳﺪ‬
‫ﻛﻪ ﻣﯽﺧﻮﺍﻫﺪ ﺑﻪ ﻣﻮﺕ ﻃﺒﻴﻌﯽ‪ ،‬ﺍﺯ ﺳﺮ ﺷﺎﺧﻪ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﺑﻴﺮﻭﻥ ﺭﻭﺩ ﻭ‬
‫ﻫﻴﻮﻻ ﺭﺍ ﺭﻓﺾ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺷﺠﺮﻩ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺭﻫﻴﺪﻩ‪ ،‬ﺩﺭ ﻋﺎﻟﻢ ﺍﻛﻤﻞ ﻭ‬
‫ﺍَﻋﻼ ﺛﺎﺑﺖ ﻭ ﻣﺴﺘﻘﺮ ﮔﺮﺩﺩ ﻭ ﻃﺒﻖ ﺍﺻﻞ »ﺷﻴﺌﻴﺖِ ﺷﺊ ﺑﻪ ﺻﻮﺭﺗﺶ ﺍﺳﺖ‪،‬‬
‫ﻧﻪ ﺑﻪ ﻣﺎﺩﻩﺍﺵ« ﭘﺲ ﺍﮔﺮ ﺻﻮﺭﺕ ﺍﺧﻴﺮ‪ ،‬ﻣﺎﺩﻩ ﻣﻨﻀﻤﻪ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺑﺪﻫﺪ ﻭ‬
‫ﺟﺰ ﺻﻮﺭﺕ ﭼﻴﺰﻱ ﺑﺎﻗﯽ ﻧﻤﺎﻧﺪ‪ ،‬ﺷﻴﺌﻴﺖ ﺷﺊ ﻣﺤﻔﻮﻅ ﺍﺳﺖ‪ ،‬ﭼﻨﺎﻧﭽﻪ‬

‫‪» - 25‬ﺷﺮﺡ ﺣﺎﻝ ﻭ ﺁﺭﺍﺀ ﻓﻠﺴﻔﯽ ﻣﻼﺻﺪﺭﺍ«‪ ،‬ﺳﻴﺪ ﺟﻼﻝﺍﻟﺪﻳﻦ ﺁﺷﺘﻴﺎﻧﯽ‪ ،‬ﺹ ‪ 86‬ﻭ ‪.87‬‬
‫‪95‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺗﺨﺖﺑﻮﺩﻥ ﺗﺨﺖ ﺑﻪ ﻣﺎﺩﻩﺍﺵ ﻛﻪ ﭼﻮﺏ ﺍﺳﺖ‪ ،‬ﻧﻴﺴﺖ؛ ﺑﻠﻜﻪ ﺑﻪ ﺻﻮﺭﺗﺶ‬

‫ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﺍﮔﺮ ﻣﺎﺩﻩ ﺁﻥ ﻳﻌﻨﯽ ﭼﻮﺏﺑﻮﺩﻥ ﻧﺒﺎﺷﺪ‪ ،‬ﺑﺎﺯ ﺗﺨﺖ‪ ،‬ﺗﺨﺖ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﻃﺮﻓﯽ ﻧﻔﺲ ﺍﻧﺴﺎﻥ‪ ،‬ﺻﻮﺭﺕ ﺍﺧﻴﺮ ﺍﻭﺳﺖ ﻭ ﺷﻴﺌﻴﺖ ﺍﻧﺴﺎﻥ ﺑﻪ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﺣـﺎﻝ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺩﺭ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﻣﺴﻴﺮ ﻛﻤﺎﻟﯽ ﺧﻮﺩ ﺭﺍ ﻃﯽ ﻛﺮﺩ ﺑﻪ ﺟﺎﻳﯽ‬
‫ﻣﯽﺭﺳﺪ ﻛﻪ ﺍﺯ ﻣﺎﻧﺪﻥ ﺩﺭ ﺷﺠﺮﻩ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﻣﺴﺘﻐﻨﯽ ﺍﺳﺖ ﻭ ﺑﻪ ﻗﺪﺭﻱ‬
‫ﺧﻮﺵﻃﻌﻢ ﻭ ﺧﻮﺵﺭﻧﮓ ﻭ ﺑﻮ ﺷﺪﻩ ﻛﻪ ﻣﻼﺋﻜﺔﺍﻟﻠﻪ‪ ،‬ﻣﺠﺬﻭﺏ ﻧﻮﺭ ﺟﻤﺎﻝ‬
‫ﻭ ﻋﻄﺮ ﻭﺟﻮﺩ ﺍﻭ ﻣﯽﺷﻮﻧﺪ ﻭ ﺁﺭﺍﻡﺁﺭﺍﻡ‪ ،‬ﺟﺴﻢ ﻃﺒﻴﻌﯽ ﺭﺍ ﭘﺸﺖ ﺳﺮ ﻣﯽ‬
‫ﮔﺬﺍﺭﺩ ﻭ ﺩﺭ ﺍﺛﺮ »ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ« ﺑﻪ ﺟﺴﻢ ﻣﺜﺎﻟﯽ ﻛﻪ ﺣﺎﺻﻞ ﺣﺮﻛﺖ‬
‫ﺁﻥ ﺟﺴﻢ ﻃﺒﻴﻌﯽ ﺍﺳﺖ ﻧﺎﻳﻞ ﻣﯽﺷﻮﺩ ﻭ ﺍﺯ ﻃﺒﻴﻌﺖ ﺑﻴﺮﻭﻥ ﻣﯽﺭﻭﺩ‪.‬‬
‫ﺍﻳﻦ ﺟﺴﻢ ﻣﺎﺩﺍﻡ ﻛﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﺍﺳﺖ‪ ،‬ﺟﺴﻢ ﺧﺎﻟﺺ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ‬
‫ﺍﺧﺘﻼﻃﯽ ﺍﺯ ﺟﺴﻢ ﻭ ﻻﺟﺴﻢ ﺍﺳﺖ ) ﭼﻮﻥ ﻣﻘﺮﻭﻥ ﺑﻪ ﻫﻴﻮﻻ ﺍﺳﺖ ﻭ ﻫﻴﻮﻻ‪،‬‬
‫ﺟﺴﻢ ﻧﻴﺴﺖ( ﻭ ﺑﺎ ﺣﺮﻛﺖ ﺫﺍﺗﯽﺍﺵ ﺑﻪ ﺟﺎﻳﯽ ﻣﯽﺭﺳﺪ ﻛﻪ ﺟﺴﻢ ﺧﺎﻟﺺ‬
‫ﻣﯽﺷﻮﺩ ﻭ ﺍﻳﻦ ﻳﻌﻨﯽ ﺑﻪ ﻣﺮﺗﺒﻪ ﺟﺴﻢ ﻣﺜﺎﻟﯽﺭﺳﻴﺪﻥ‪ ،‬ﻭ ﻭﻗﺘﯽ ﺑﻪ ﺁﻥ ﻣﺮﺗﺒﻪ‬
‫ﺭﺳﻴﺪ‪ ،‬ﺣﺮﻛﺖ ﺩﺭ ﺣﻘﻴﻘﺖِ ﺍﻣﺘﺪﺍﺩﻳﻪ ﺟﻮﻫﺮﻳﻪﺍﺵ‪ ،‬ﺗﻮﻗﻒ ﭘﻴﺪﺍ ﻣﯽﻛﻨﺪ‪،‬‬
‫ﭼﻮﻥ ﺍﮔﺮ ﺍﻳﻦ ﺣﺮﻛﺖ ﺍﺩﺍﻣﻪ ﻳﺎﺑﺪ ﺩﻳﮕﺮ ﻣﻌﺎﺩ ﺟﺴﻤﺎﻧﯽ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻭﻟﯽ‬
‫ﭼﻮﻥ ﻋﺎﻟﻢ ﻣﺜﺎﻝ ﺣﺮﻛﺖ ﻧﺪﺍﺭﺩ‪ ،‬ﺟﺴﻢ ﻣﺜﺎﻟﯽ ﻫﻤﻮﺍﺭﻩ ﺑـﺮﺍﻱ ﻫﻤﻪ ﺍﻧﺴﺎﻥﻫﺎ‬
‫ﺑﺎﻗﯽ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ ﻭ ﻣﺤﺎﻝ ﺍﺳﺖ ﻧﺒﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﻧﺒﻮﺩﺵ ﺑﺪﻳﻦ ﻣﻌﻨﺎ ﺍﺳﺖ ﻛﻪ‬
‫ﺍﻧﺴﺎﻥ ﻣﻮﻟﻮﺩ ﻃﺒﻴﻌﺖ ﻧﺒﺎﺷﺪ‪.‬‬
‫ﺍﻧﺴﺎﻧﯽ ﻛﻪ ﻓﻌﻼً ﺩﺭ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﻭ ﺑﻪ ﺗﺪﺭﻳﺞ ﺭﻭ ﺑﻪ ﻛﻤﺎﻝ ﻣﯽﺭﻭﺩ‪ ،‬ﺍﻧﺴﺎﻥ‬
‫ﺧﺎﻟﺺ ﻧﻴﺴﺖ ﻭ ﺗﻌﻴّﻦ ﻧﺪﺍﺭﺩ‪ ،‬ﭼﻮﻥ ﺩﺭ ﺑﻴﻦ ﻗﻮﻩ ﻭ ﻓﻌﻞ ﺩﺭ ﺣﺮﻛﺖ ﺍﺳﺖ ﻭ‬
‫ﺍﺯ ﻫﺮ ﺩﺭﺟﻪﺍﻱ ﻛﻪ ﻣﯽﮔﺬﺭﺩ ﻧﻘﺺ ﺁﻥ ﺩﺭﺟﻪ ﺭﺍ ﺑﻪ ﺟﺎﻱ ﻣﯽﮔﺬﺍﺭﺩ‪ ،‬ﺗﺎ‬
‫ﺭﻭﺯﻱ ﺑﺮﺳﺪ ﻛﻪ ﻧﻘﺺ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﮕﺬﺍﺭﺩ ﻭ ﺁﻥ ﺁﺧﺮﻳﻦ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪96‬‬

‫ﻗﺪﻡ ﺣﻴﺎﺕ ﺩﻧﻴﺎﻳﯽ ﻭ ﺍﻭﻟﻴﻦ ﻗﺪﻡ ﺣﻴﺎﺕ ﺩﻳﮕﺮ ﺍﺳﺖ‪ .‬ﺍﻧﺴﺎﻥ ﻭﻗﺘﯽ ﺑﺎ‬
‫ﺣﺮﻛﺖ‪ ،‬ﺑﻪ ﻋﺎﻟﻢ ﺑﺮﺯﺥ ﺭﺳﻴﺪ ﻭ ﺟﺴﻢ ﺑﺮﺯﺧﯽ ﺷﺪ‪ ،‬ﺷﺨﺼﻴﺖ ﺍﻭ ﺑﺎﻗﯽ‬
‫ﺍﺳﺖ )ﻳﻌﻨﯽ ﻫﻤﺎﻥ ﻛﻮﺩﻛﯽ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻳﻪ ﻭ ﺍﺳﺘﻌﺪﺍﺩ‬
‫ﻭﺟﻮﺩ ﻓﻌﻼً ﺟﺴﻢ ﺑﺮﺯﺧﯽ ﺷﺪﻩﺍﺳﺖ( ﻭ ﻫﺮﭼﻪ ﺑﺎﻻﺗﺮ ﺭﻭﺩ‪ ،‬ﻭﺟﻮﺩﺵ‬
‫ﺟﺎﻣﻊﺗﺮ ﻭ ﺟﻨﺒﻪ ﻛﺜﺮﺗﺶ ﺿﻌﻴﻒﺗﺮ ﻭ ﺟﻨﺒﺔ ﻭﺣﺪﺗﺶ ﻗﻮﻱﺗﺮ ﻣﯽﺷﻮﺩ ﻭ‬
‫ﻟﺬﺍ ﻳﻚ ﺷﺨﺼﻴﺖ ﻭﺍﺣﺪ ﺍﺳﺖ ﻛﻪ ﻫﻤﻪ ﺷﺌﻮﻥ ﻣﺮﺍﺗﺐ ﻗﺒﻞ ﺭﺍ ﺩﺍﺭﺍ ﺍﺳﺖ‪،‬‬
‫ﻟﻤﺲ ﻣﯽﻛﻨﺪ‪ ،‬ﻣﯽﺑﻴﻨﺪ‪ ،‬ﻣﯽﭼﺸﺪ‪ ،‬ﻭ ﺧﻼﺻﻪ ﻫﻤﻪ ﺁﻧﭽﻪ ﺩﺭ ﻣﺮﺍﺗﺐ ﭘﺎﻳﻴﻦ‬
‫ﺩﺍﺷﺖ ﺩﺭ ﻣﺮﺍﺗﺐ ﺑﺎﻻﺗﺮ ﻫﻤﺎﻥ ﻗﺪﺭﺕ ﻭ ﺗﻮﺍﻥ ﺭﺍ ﺩﺍﺭﺍ ﺍﺳﺖ‪.‬‬
‫ﻧﻔﺲ‪ ،‬ﻣﺎﺩﺍﻡ ﻛﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﭼﻮﻥ ﻫﻴﻮﻻ ﻭ ﺟﻨﺒﻪ ﺑﺎﻟﻘﻮﻩ ﺩﺍﺭﺩ »ﻗﺎﺑﻞ«‬
‫ﺻُﻮَﺭ ﺟﺴﻤﻴﻪ ﺍﺳﺖ‪ ،‬ﻫﺮﭼﻨﺪ ﺧﻮﺩﺵ ﺟﺴﻢ ﻧﻴﺴﺖ‪ ،‬ﻭﻟﯽ ﺑﻌﺪ ﺍﺯ ﻣﻔﺎﺭﻗﺖ‬
‫ﺍﺯ ﻋﺎﻟﻢ ﻃﺒﻴﻌﺖ ﻭ ﻓﺮﺍﻏﺖ ﺍﺯ ﺗﺪﺑﻴﺮ ﺍﻣﻮﺭ ﻏﻴﺮ‪ ،‬ﻣﯽﺗﻮﺍﻧﺪ ﺍﺟﺴﺎﻡ ﺟﺮﻣﻴﻪ ﺭﺍ‬
‫ﺍﻳﺠﺎﺩ ﻧﻤﺎﻳﺪ ﻭ ﭼﻮﻥ ﻗﻮﻱّﺍﻻﺭﺍﺩﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﺷﺘﻐﺎﻻﺕ ﻃﺒﻴﻌﺖ ﺭﺳﺘﻪ‬
‫ﺍﺳﺖ‪ ،‬ﻫﺮ ﭼﻪ ﺍﺭﺍﺩﻩ ﻛﻨﺪ ﺍﻳﺠﺎﺩ ﻣﯽﻧﻤﺎﻳﺪ ) ﻫﻤﭽﻨﺎﻥﻛﻪ ﺩﺭ ﻫﻤﻴﻦ ﺩﻧﻴﺎ ﺩﺭ‬
‫ﺫﻫﻦ ﺧﻮﺩ ﺻﻮﺭﺕ ﺍﺷﻴﺎﺀ ﺭﺍ ﺍﺭﺍﺩﻩ ﻭ ﺍﻳﺠﺎﺩ ﻣﯽﻛﻨﺪ( ﻭ ﻟﺬﺍ ﺩﺭ ﻧﺸﺌﻪ‬
‫ﺁﺧﺮﺕ ﺑﺪﻥ ﺧﻮﺩ ﺭﺍ ﺧﻮﺩﺵ ﺍﻳﺠﺎﺩ ﻣﯽﻛﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺁﻥ ﺑﺪﻥ‪ ،‬ﺑﺪﻧﯽ ﺍﺳﺖ‬
‫ﻛﻪ ﻧﻔﺲ‪ ،‬ﺧﻮﺩِ ﺁﻥ ﺑﺪﻥ ﺍﺳﺖ ﻭ ﺍﻳﺠﺎﺩ ﻭ ﺍﻋﺪﺍﻡ ﺁﻥ‪ ،‬ﻣﺴﺎﻭﻕ ﺍﻋﺪﺍﻡ ﻭ ﻳﺎ‬
‫ﺍﻳﺠﺎﺩ ﺧﻮﺩﺵ ﻣﯽﺑﺎﺷﺪ‪26.‬‬

‫ﺭﻭﺷﻦ ﺷﺪﻥ ﺷﺨﺼﻴّﺖ ﺯﻣﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﺑُﻌﺪ ﭼﻬﺎﺭﻡ ﻣﺎﺩّﻩ‬

‫ﺍﺯ ﺩﻳﮕﺮ ﻧﺘﺎﻳﺠﯽ ﻛﻪ ﺑﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺩﺭ ﺑﺮ ﺩﺍﺭﺩ ﺭﻭﺷﻦ ﺷﺪﻥ‬
‫ﻣﺎﻫﻴﺖ ﺯﻣﺎﻥ ﺍﺳﺖ‪ .‬ﭼﺮﺍ ﻛﻪ ﺑﻌﻀﯽ ﺗﺼﻮﺭ ﻣﯽﻛﺮﺩﻧﺪ ﺯﻣﺎﻥ ﻫﻴﭻ ﻧﺤﻮﻩ ﻭﺍﻗﻌﻴﺘﯽ‬

‫‪» - 26‬ﻣﻌﺎﺩ ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﺍﻣﺎﻡ ﺧﻤﻴﻨﯽ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ««‪ ،‬ﺗﻘﺮﻳﺮﺍﺕ ﺍﺳﻔﺎﺭ‪ ،‬ﺹ ‪ 218‬ﺗﺎ ‪.226‬‬
‫‪97‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﻧﺪﺍﺭﺩ ﻭ ﺻِﺮﻓﺎً ﺳﺎﺧﺘﺔ ﺫﻫﻦ ﺍﺳﺖ ﻭ ﺑﻌﻀﯽ ﺩﺭﺳﺖ ﺑﺮﻋﻜﺲ‪ ،‬ﺗﺼﻮﺭ ﻣﯽﻛﺮﺩﻧﺪ‬
‫ﻛﻪ ﺯﻣﺎﻥ ﻧﻴﺰ ﻣﺨﻠﻮﻕ ﻣﺴﺘﻘﻠﯽ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩﺵ ﺑﻪ ﺧﻮﺩﻱ ﺧﻮﺩ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪.‬‬
‫ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺁﻥﭼﻨﺎﻥ ﻣﻮﺿﻮﻉ ﺭﺍ ﺭﻭﺷﻦ ﻧﻤﻮﺩ ﻛﻪ ﻣﺸﻜﻞ ﻫﺮ ﺩﻭ ﺍﻧﺪﻳﺸﺔ‬
‫ﻓﻮﻕ ﺭﻭﺷﻦ ﮔﺸﺖ‪ .‬ﻣﺎ ﻧﻈﺮ ﻭﻱ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﺯﻳﺮ ﻧﻘﻞ ﻣﯽﻛﻨﻴﻢ‪.‬‬
‫ﺍﻟﻒ‪ -‬ﻫﻢﭼﻨﺎﻥﻛﻪ ﻗﺒﻼً ﻋﺮﺽ ﺷﺪ؛ ﺯﻣﺎﻥ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ‪ :‬ﻣﻔﻬﻮﻡ ﺗﻘﺪّﻡ ﻭ‬
‫ﺗﺄﺧّﺮ ﺩﺭ ﺫﻫﻦ‪.‬‬
‫ﺏ‪ -‬ﺁﻧﭽﻪ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﺫﻫﻦ ﻣﺼﺪﺍﻕ ﺗﻘﺪّﻡ ﻭ ﺗﺄﺧّﺮِ ﻣﻮﺟﻮﺩ ﺩﺭ ﺫﻫﻦ‬
‫ﺍﺳﺖ‪ ،‬ﻣﻮﺟﻮﺩﻱ ﺍﺳﺖ ﻛﻪ ﺣﺮﻛﺖ ﺩﺍﺭﺩ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺯﻣﺎﻥ‪ ،‬ﻣﻔﻬﻮﻡ ﺗﻘﺪﻡ‬
‫ﻭ ﺗﺄﺧﺮ ﺍﺳﺖ ﻛﻪ ﻣﺼﺪﺍﻕ ﺧﺎﺭﺟﯽ ﺁﻥ ﻣﻔﻬﻮﻡ‪ ،‬ﺣﺮﻛﺖ ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﺯﻣﺎﻥ‬
‫ﻳﻚ ﭘﺪﻳﺪﺓ ﻣﺴﺘﻘﻞ ﺧﺎﺭﺝ ﺍﺯ ﺫﻫﻦ ﻧﻴﺴﺖ‪ ،‬ﻫﺮﭼﻨﺪ ﻣﻮﻫﻮﻡ ﻭ ﺳﺎﺧﺘﺔ ﺫﻫﻦ ﻫﻢ‬
‫ﻧﻴﺴﺖ‪.‬‬
‫ﺝ‪ -‬ﺫﻫﻦ‪ ،‬ﺑﺎ ﺗﻮﺍﻧﺎﻳﯽ ﻛﻪ ﺩﺍﺭﺩ ﻣﻔﻬﻮﻡ ﺗﻘﺪّﻡ ﻭ ﺗﺄﺧّﺮ ﺭﺍ ﺍﺯ ﺷﺊ ﺧﺎﺭﺟﯽ‬
‫ﺟﺪﺍ ﻣﯽﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﻣﺴﺘﻘﻼً ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻔﻬﻮﻡِ »ﺯﻣﺎﻥ« ﺍﺩﺭﺍﻙ ﻣﯽﻧﻤﺎﻳﺪ ﻭ ﺑﻪ‬
‫ﺁﻥ ﻧﻈﺮ ﻣﯽﺍﻧﺪﺍﺯﺩ‪ .‬ﺑﻪ ﺍﻳﻦ ﻋﻤﻞ ﺫﻫﻦ »ﺍﻧﺘﺰﺍﻉ« ﮔﻔﺘﻪ ﻣﯽﺷﻮﺩ ﻛﻪ ﻳﻜﯽ ﺍﺯ‬
‫ﺧﻮﺍﺹّ ﻣﻬﻢّ ﺫﻫﻦ ﺍﺳﺖ‪ .‬ﻫﻤﭽﻨﺎﻥﻛﻪ ﺫﻫﻦ ﺍﺯ »ﺣﺴﻦ« ﻭ »ﺭﺿﺎ« ﻭ »ﺑﺘﻮﻝ« ﻭ‬
‫»ﻓﺎﻃﻤﻪ« ﻛﻪ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ ﺫﻫﻦ ﻫﺴﺘﻨﺪ‪ ،‬ﻣﺎﺑﻪﺍﻻﺷﺘﺮﺍﻛﺸﺎﻥ ﻳﻌﻨﯽ ﺁﻧﭽﻪ ﺩﺭ ﻫﻤﺔ‬
‫ﺁﻥﻫﺎ ﻣﺸﺘﺮﻙ ﺍﺳﺖ ﺭﺍ ﺟﺪﺍ ﻣﯽﻛﻨﺪ ﻭ ﻣﻔﻬﻮﻡ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﯽﺳﺎﺯﺩ‪ ،‬ﻣﻔﻬﻮﻣﯽ ﻛﻪ‬
‫ﺑﺮ »ﺣﺴﻦ« ﻭ »ﺭﺿﺎ« ﻭ »ﺑﺘﻮﻝ« ﻭ »ﻓﺎﻃﻤﻪ« ﺻﺪﻕ ﻣﯽﻛﻨﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﯽﻛﻪ ﺁﻧﭽﻪ ﺩﺭ‬
‫ﺧﺎﺭﺝ ﻫﺴﺖ ‪ ،‬ﻳﺎ ﺑﺘﻮﻝ ﺍﺳﺖ ﻭ ﻳﺎ ﺭﺿﺎ ﻛﻪ ﻫﺮ ﻛﺪﺍﻡ ﻣﺼﺪﺍﻕ ﺁﻥ ﻣﻔﻬﻮﻡ ﺫﻫﻨﯽ‬
‫ﺍﻧﺴﺎﻥ ﻫﺴﺘﻨﺪ ﻭ ﺫﻫﻦ ﺁﻥ ﻣﻔﻬﻮﻡ ﺭﺍ ﺍﺯ ﺑﺘﻮﻝ ﻭ ﺭﺿﺎ ﻭ ﻓﺎﻃﻤﻪ ﻭ‪ ...‬ﺍﻧﺘﺰﺍﻉ ﻛﺮﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﺫﻫﻦ ﻋﻴﻦ ﻫﻤﻴﻦ ﻋﻤﻞ ﺭﺍ ﺑﺮﺍﻱ ﺍﻧﺘﺰﺍﻉِ ﻣﻔﻬﻮﻡ ﺗﻘﺪﻡ ﻭ ﺗﺄﺧﺮ ﺍﻧﺠﺎﻡ ﻣﯽ‬
‫‪ .......................................................................................‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬ ‫‪98‬‬

‫ﺩﻫﺪ؛ ﻳﻌﻨﯽ ﺍﺯ ﺣﺮﻛﺖ ﻣﻮﺟﻮﺩ ﺩﺭ ﺧﺎﺭﺝ‪ ،‬ﻣﻔﻬﻮﻡ ﺗﻘﺪّﻡ ﻭ ﺗﺄﺧﺮ ﺭﺍ ﺍﻧﺘﺰﺍﻉ ﻣﯽ‬
‫ﻛﻨﺪ ﻭ ﻧﺎﻡ ﺁﻥ ﺭﺍ »ﺯﻣﺎﻥ« ﻣﯽﻧﻬﺪ‪.‬‬
‫ﺩ‪ -‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﭼﻮﻥ ﻣﻔﻬﻮﻡ ﺯﻣﺎﻥ‪ ،‬ﻣﻔﻬﻮﻣﯽ ﺍﺳﺖ ﺍﻧﺘﺰﺍﻉ ﺷﺪﻩ ﺍﺯ ﺣﺮﻛﺖ؛‬
‫ﭘﺲ ﺟﺎﻳﯽ ﻛﻪ ﺣﺮﻛﺖ ﻧﻴﺴﺖ‪ ،‬ﺗﻘﺪّﻡ ﻭ ﺗﺄﺧّﺮ ﻣﻌﻨﯽ ﻧﺪﺍﺭﺩ؛ ﻳﻌﻨﯽ ﺩﺭ ﺁﻥﺟﺎ‬
‫ﺯﻣﺎﻥ ﻣﻌﻨﯽ ﻭ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺑﺎ ﺗﻮﺟّﻪ ﺑﻪ ﺫﺍﺕ ﺣﺮﻛﺖﻣﻨﺪ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‪ ،‬ﺯﻣﺎﻥ‬
‫ﺩﺭ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻔﻬﻮﻣﯽﻛﻪ ﺫﻫﻦ ﺍﺯ ﺣﺮﻛﺖ ﺍﻧﺘﺰﺍﻉ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻣﻮﺭﺩ‬
‫ﺗﻮﺟّﻪ ﺍﺳﺖ‪.‬‬
‫ﺡ‪ -‬ﭘﺲ ﺯﻣﺎﻥ‪ ،‬ﺑُﻌﺪﻱ ﺍﺳﺖ ﺍﺯ ﺍﺑﻌﺎﺩ ﻣﺎﺩّﻩ؛ ﻳﻌﻨﯽ ﭼﻮﻥ ﻣﺎﺩّﻩ ﻋﻴﻦ ﺣﺮﻛﺖ‬
‫ﻳﺎ ﻋﻴﻦ ﺗﻘﺪّﻡ ﻭ ﺗﺄﺧّﺮ ﺧﺎﺭﺟﯽ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺯﻣﺎﻥ ﻫﻤﺎﻥ ﻣﻔﻬﻮﻡ ﺗﻘﺪّﻡ ﻭ ﺗﺄﺧّﺮ‬
‫ﺍﺳﺖ ﻛﻪ ﺫﻫﻦ ﺍﺯ ﺣﺮﻛﺖ ﺍﻧﺘﺰﺍﻉ ﻛﺮﺩﻩ‪ ،‬ﭘﺲ ﺯﻣﺎﻥ ﺍﺯ ﻣﺎﺩّﻩ ﺟﺪﺍ ﻧﻴﺴﺖ ﻭ ﺟﺎﻳﯽ‬
‫ﻛﻪ ﻣﺎﺩّﻩ ﻧﻴﺴﺖ‪ ،‬ﺯﻣﺎﻥ ﻣﻌﻨﯽ ﻧﺪﺍﺭﺩ؛ ﭘﺲ ﻫﻢﭼﻨﺎﻥﻛﻪ ﺧﺎﺭﺝ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﺩﻩ‪،‬‬
‫ﻣﻜﺎﻥ ﻭ ﺑُﻌﺪ ﻣﻌﻨﺎ ﻧﻤﯽﺩﻫﺪ‪ ،‬ﺯﻣﺎﻥ ﻫﻢ ﻣﻌﻨﺎ ﻧﻤﯽﺩﻫﺪ‪.‬‬
‫ﺑﺎ ﻋﻨﺎﻳﺖ ﺑﻪ ﻧﻜﺘﻪ ﺩﻗﻴﻖ ﻓﻮﻕ ﺑﺎﻳﺪ ﻣﺘﻮﺟﻪ ﺑﻮﺩ ﻛﻪ ﺯﻣﺎﻥِ ﻫﺮ ﻣﻮﺟﻮﺩﻱ‪،‬‬
‫ﻣﻘﺪﺍﺭ ﺣﺮﻛﺖ ﻫﻤﺎﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﻋﻤﺮ ﺣﻘﻴﻘﯽ ﺍﻧﺴﺎﻥ ﺑﻪ ﻣﻘﺪﺍﺭﺣﺮﻛﺖ‬
‫ﻭﺟﻮﺩﻱ ﻫﻤﺎﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ ،‬ﻧﻪ ﺣﺮﻛﺖ ﺯﻣﻴﻦ؛ ﻭ ﺣﺮﻛﺖ ﺯﻣﻴﻦ ﻧﺒﺎﻳﺪ ﻋﻤﺮ‬
‫ﺍﻧﺴﺎﻥ ﻣﺤﺴﻮﺏ ﺷﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﺯﻣﺎﻥِ ﻫﺮ ﻣﻮﺟﻮﺩﻱ ﺭﺍ ﺣﺮﻛﺖ ﻭﻳﮋﻩ ﺧﻮﺩ ﺁﻥ‬
‫ﻣﻮﺟﻮﺩ ﻣﯽﺳﺎﺯﺩ‪.‬‬
‫ﻭ‪ -‬ﻫﻢﭼﻨﺎﻥ ﻛﻪ ﻋﺮﺽ ﺷﺪ ﻣﻔﻬﻮﻡ ﺯﻣﺎﻥ‪ ،‬ﻣﻔﻬﻮﻡ ﻭَﻫﻤﯽ ﻭ ﺫﻫﻦ ﺳﺎﺧﺘﻪ‬
‫ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻣﻔﻬﻮﻣﯽ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺑﻪ ﺍﺯﺍﺀ ﺧﺎﺭﺟﯽ ﺩﺍﺭﺩ‪ ،‬ﻫﺮﭼﻨﺪ ﻛﻪ ﻋﻴﻦ‬
‫ﺧﺎﺭﺝ ﻫﻢ ﻧﻴﺴﺖ ﻭ ﺑﻪ ﺍﺻﻄﻼﺡ ﻓﻼﺳﻔﻪ‪ ،‬ﺍﺯ ﻣﻘﻮﻻﺕ ﺛﺎﻧﻴﻪ ﻓﻠﺴﻔﯽ ﺍﺳﺖ‪ .‬ﻣﺜﻞ‬
‫ﻣﻔﻬﻮﻡ ﺍﻧﺴﺎﻥ ﻛﻪ ﻧﻪ ﺳﺎﺧﺘﺔ ﺫﻫﻦ ﺍﺳﺖ ﻭ ﻧﻪ ﻋﻴﻦ ﺁﻥ ﺩﺭ ﺧﺎﺭﺝ ﻫﺴﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ‬
‫‪99‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﻣﻔﻬﻮﻡ ﺍﻧﺴﺎﻥ‪ ،‬ﻫﻢ ﺷﺎﻣﻞ ﺯﻧﺎﻥ ﻣﯽﺷﻮﺩ ﻭ ﻫﻢ ﺷﺎﻣﻞ ﻣﺮﺩﺍﻥ‪ ،‬ﺩﺭ ﺣﺎﻟﯽ ﻛﻪ ﺍﻧﺴﺎﻥ‬
‫ﺩﺭ ﺧﺎﺭﺝ ﻳﺎ ﺯﻥ ﺍﺳﺖ ﻭ ﻳﺎ ﻣﺮﺩ‪.‬‬

‫ﺣﻞ ﻣﺸﻜﻞ ﺣﺪﻭﺙ ﻭ ﻗِﺪَﻡ‬

‫ﻭﻗﺘﯽ ﺑﺮﺍﺳﺎﺱ ﺑﺮﻫﺎﻥ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻣﺸﺨﺺ ﺷﺪ ﻛﻪ ﺯﻣﺎﻥ‪ ،‬ﺑُﻌﺪﻱ ﺍﺯ‬
‫ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﺳﺖ ﻭ ﺧﺎﺭﺝ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‪ ،‬ﺯﻣﺎﻥ ﻣﻌﻨﯽ ﻧﺪﺍﺭﺩ‪ ،‬ﻧﺘﻴﺠﻪ ﻣﯽﮔﻴﺮﻳﻢ‬
‫ﻛﻪ ﺑﺎ ﺧﻠﻖ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‪ ،‬ﺯﻣﺎﻥ ﺑﻪ ﻭﺟﻮﺩ ﻣﯽﺁﻳﺪ‪ ،‬ﻳﻌﻨﯽ ﻫﻤﻴﻦ ﻛﻪ ﺟﻬﺎﻥ ﻣﺎﺩّﻩ‬
‫ﻫﺴﺖ‪ ،‬ﺯﻣﺎﻥ ﻫﺴﺖ؛ ﻧﻪﺍﻳﻦﻛﻪ ﺍﻭّﻝ ﺯﻣﺎﻥ ﺑﻮﺩﻩ ﻭﺑﻌﺪﺍً ﺟﻬﺎﻥ ﻣﺎﺩّﻩ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‬
‫ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ؛ ﭘﺲ ﺍﻳﻦﻃﻮﺭ ﻧﻴﺴﺖ ﻛﻪ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺩﺭ ﻳﻜﯽ ﺍﺯ ﻣﺮﺍﺣﻞ ﺯﻣﺎﻥ ﺑﻪ‬
‫ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﺯ ﺍﻭّﻝ‪ ،‬ﻫﻤﻴﻦ ﻛﻪ ﺯﻣﺎﻥ ﺑﻮﺩﻩ‪ ،‬ﺩﺭ ﻛﻨﺎﺭ ﺁﻥ‬
‫ﺯﻣﺎﻥ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻩ ﻭ ﺗﺼﻮﺭ ﻛﻨﻴﻢ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻳﺎ »ﺣﺎﺩﺙ ﺯﻣﺎﻧﻲ« ﺑﺎﺷﺪ ﻭ ﺩﺭ‬
‫ﺯﻣﺎﻥ ﺣﺎﺩﺙ ﺷﺪﻩ ﺑﺎﺷﺪ ﻭ ﻳﺎ »ﻗﺪﻳﻢ ﺯﻣﺎﻧﻲ« ﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﺯ ﺍﺑﺘﺪﺍﻱ ﺯﻣﺎﻥ ﺑﻪﻭﺟﻮﺩ‬
‫ﺁﻣﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺯﻣﺎﻥ‪ ،‬ﻣﻮﺟﻮﺩ ﻣﺴﺘﻘﻠّﯽ ﻧﻴﺴﺖ ﻛﻪ ﺟﻬﺎﻥ‪ ،‬ﺩﺭ ﺁﻥ ﻭ ﻳﺎ ﻫﻤﺮﺍﻩ‬
‫ﺁﻥ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﻃﺒﻖ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ»ﺟﻬﺎﻥ ﻣﺎﺩّﻩ« ﻫﺮ ﻟﺤﻈﻪ ﺑﻪ‬
‫ﻭﺟﻮﺩ ﻣﯽﺁﻳﺪ ﻭ »ﺯﻣﺎﻥ« ﻫﻢ ﭘﻴﺮﻭ ﺁﻥ‪ ،‬ﻟﺤﻈﻪﺑﻪﻟﺤﻈﻪ ﻣﻮﺟﻮﺩ ﻣﯽﺷﻮﺩ‪ .‬ﭘﺲ ﻣﯽ‬
‫ﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﺟﻬﺎﻥ ﻣﺎﺩّﻩ ﻫﺮ ﻟﺤﻈﻪ ﺣﺎﺩﺙ ﺍﺳﺖ ﻭ ﺯﻣﺎﻥِ ﻣﺨﺼﻮﺹ ﺑﻪ ﺁﻥ ﻧﻴﺰ‬
‫ﻫﺮ ﻟﺤﻈﻪ ﺣﺎﺩﺙ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﻛﻞّ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺩﺭ ﺑﯽﺯﻣﺎﻥ ﻭ ﺑﯽﻣﻜﺎﻥ ﺍﻳﺠﺎﺩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﯽ ﻫﻤﺎﻥ‬
‫ﻃﻮﺭﻱﻛﻪ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺩﺭ ﺯﻣﺎﻧﯽ ﺍﻳﺠﺎﺩ ﻧﺸﺪﻩ‪ ،‬ﺑﻠﻜﻪ ﻫﻤﺮﺍﻩِ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻥ ﺧﻮﺩ‪،‬‬
‫ﺯﻣﺎﻥ ﺧﻮﺩ ﺭﺍ ﻫﻢ ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ ،‬ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﺩﺭ ﻣﻜﺎﻧﯽ ﺍﻳﺠﺎﺩ‬
‫‪ ....................................................................................... 100‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬

‫ﻧﺸﺪﻩ‪ ،‬ﺑﻠﻜﻪ ﺧﻮﺩﺵ ﻫﻤﺎﻥ ﻣﻜﺎﻥ ﺍﺳﺖ‪ ،‬ﻭ ﻫﻤﻴﻦ ﻛﻪ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪ‪ ،‬ﻣﻜﺎﻥ ﻭ‬
‫ﺯﻣﺎﻥ ﻣﻌﻨﯽ ﭘﻴﺪﺍ ﻛﺮﺩ‪.‬‬

‫ﻣﺒﻨﺎﻱ ﻗﻮﺍﻱ ﻗﻠﺐ‬

‫ﻃﺒﻖ ﺑﺤﺚﻫﺎﻳﯽ ﻛﻪ ﻣﻄﺮﺡ ﺷﺪ؛ ﺧﺪﺍﻭﻧﺪ ﻋﻴﻦ ﻏﻨﯽ ﻭ ﻗﺮﺍﺭ ﺍﺳﺖ‪،‬‬
‫ﺑﺮﻋﻜﺲ‪ ،‬ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻋﻴﻦ ﻓﻘﺮ ﻭ ﺣﺮﻛﺖ ﺍﺳﺖ؛ ﭘﺲ ﻫﺮ ﭼﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑﻪ‬
‫ﺧﺪﺍ ﺗﻮﺟّﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﺍﻭ ﻧﺰﺩﻳﻚﺗﺮ ﺷﻮﺩ‪ ،‬ﻗﺮﺍﺭ ﻭ ﺁﺭﺍﻣﺶ ﺩﺭ ﺍﻭ ﺑﻴﺸﺘﺮ‬
‫ﺍﻳﺠﺎﺩ ﻣﯽﺷﻮﺩ‪ ،‬ﻭ ﻫﺮ ﭼﻪ ﺑﻪ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻧﺰﺩﻳﻚ ﺷﻮﺩ ﻭ ﺗﻮﺟّﻬﺶ ﺑﻪ ﺁﻥ ﻋﺎﻟﻢ‬
‫ﺟﻠﺐ ﮔﺮﺩﺩ‪ ،‬ﺣﻜﻢ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻛﻪ ﺍﺿﻄﺮﺍﺏ ﻭ ﺑﯽﻗﺮﺍﺭﻱ ﺍﺳﺖ ﺩﺭ ﺟﺎﻥ ﻭ‬
‫ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺳﺮﺍﻳﺖ ﻣﯽﻛﻨﺪ؛ ﻭ ﺍﻳﻦﻛﻪ ﻗﺮﺁﻥ ﻣﯽﻓﺮﻣﺎﻳﺪ‪»:‬ﺍَﻻ ﺑِﺬِﻛْﺮِ ﺍﻟﻠﻪِ ﺗَﻄْﻤَﺌِﻦُّ‬
‫ﺍﻟْﻘُﻠُﻮﺏ« ﻳﻌﻨﯽ ﺑﺎ ﻳﺎﺩ ﺧﺪﺍ ﻗﻠﺐﻫﺎ ﺁﺭﺍﻣﺶ ﻣﯽﻳﺎﺑﺪ‪ ،‬ﭼﻮﻥ ﺑﺎ ﺗﻮﺟّﻪ ﻗﻠﺐ ﺑﻪ‬
‫ﺳﻮﻱ ﺧﺪﺍﻭﻧﺪ ﻳﻚ ﻧﺤﻮﻩ ﺍﺭﺗﺒﺎﻁ ﻭ ﺳﻨﺨﻴّﺖ ﺑﺎ ﻋﺎﻟﻢ ﻗﺮﺍﺭ ﻭ ﻏﻨﯽ ﺩﺭ ﻗﻠﺐ‬
‫ﺍﻳﺠﺎﺩ ﻣﯽﺷﻮﺩ‪ .‬ﺟﺎﻳﮕﺎﻩ ﺗﺰﻛﻴﻪﻫﺎﻱ ﺩﻳﻨﯽ ﺭﺍ ﻣﯽﺗﻮﺍﻥ ﺩﺭ ﺍﻳﻦ ﻣﺒﺤﺚ ﺭﻭﺷﻦ‬
‫ﻧﻤﻮﺩ ﻛﻪ ﭼﮕﻮﻧﻪ ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﺑﺎ ﺗﺰﻛﻴﻪ ﻭ ﺑﺎ ﻓﺎﺻﻠﻪ ﮔﺮﻓﺘﻦ ﺷﺮﻋﯽ ﺍﺯ ﺑﺪﻥ‬
‫ﻣﺎﺩّﻱ‪ ،‬ﺑﻪ ﻋﺎﻟﻢ ﻣﻌﻨﺎ ﻭ ﻋﺎﻟﻢ ﻗﺮﺍﺭ ﻧﺰﺩﻳﻚ ﻣﯽﺷﻮﺩ‪.‬‬

‫ﺣﻞ ﻣﺸﻜﻞ ﺭﺑﻂ ﻣﺘﻐﻴﺮ ﺑﻪ ﺛﺎﺑﺖ‬

‫ﺍﺑﺘﺪﺍ ﻣﻮﺿﻮﻉ ﺭﺍ ﺑﺎ ﻃﺮﺡ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﻃﺮﺡ ﻣﯽﻛﻨﻴﻢ ﻭ ﺳﭙﺲ ﺑﺎ ﻭﺳﻌﺖ‬
‫ﺑﻴﺸﺘﺮ ﺑﻪ ﺟﻮﺍﻧﺐ ﻣﻮﺿﻮﻉ ﻣﯽﭘﺮﺩﺍﺯﻳﻢ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦﻛﻪ ﻣﯽﮔﻮﻳﻨﺪ ﻋﻠّﺖ ﻣﺘﻐﻴّﺮ‪ ،‬ﺑﺎﻳﺪ ﻣﺘﻐﻴّﺮ ﺑﺎﺷﺪ؛ ﺣﺎﻝ‬
‫ﻛﻪ ﻣﯽﮔﻮﻳﻴﺪ‪» :‬ﺟﻮﻫﺮ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ«‪ ،‬ﭘﺲ ﺧﺪﺍ ﻫﻢ ﻛﻪ ﻋﻠّﺖ‬
‫‪101‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺟﻮﻫﺮ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﺳﺖ ﺑﺎﻳﺪ ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﯽﻛﻪ ﮔﻔﺘﻴﻢ ﻫﺮ ﺟﺎ‬
‫ﭘﺎﻱ ﺣﺮﻛﺖ ﻫﺴﺖ‪ ،‬ﭘﺎﻱ ﻧﻘﺺ ﻫﺴﺖ ﻭ ﺣﺮﻛﺖ ﻳﻌﻨﯽ ﮔﺮﻓﺘﻦ ﭼﻴﺰﻱ ﻛﻪ ﺷﺊ‬
‫ﻧﺪﺍﺭﺩ ﻭ ﭼﻨﻴﻦ ﺻﻔﺘﯽ ﺭﺍ ﻧﻤﯽﺗﻮﺍﻧﺪ ﺑﺮﺍﻱ ﺧﺪﺍ ﻓﺮﺽ ﻛﺮﺩ‪.‬‬
‫ﺟﻮﺍﺏ‪ :‬ﺑﺎ ﺩﻗّﺖ ﺩﺭ ﻣﺒﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺑﺎﻳﺪ ﻣﺘﻮﺟّﻪ ﺷﺪﻩ ﺑﺎﺷﻴﺪ ﻛﻪ‬
‫ﺟﻮﻫﺮ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‪» ،‬ﻭﺟﻮﺩﻱ« ﺍﺳﺖ ﻛﻪ ﺁﻥ ﻭﺟﻮﺩْ »ﻋﻴﻦ ﺣﺮﻛﺖ« ﺍﺳﺖ؛ ﻣﺜﻞ‬
‫ﻧﻤﻚ ﻛﻪ ﻭﺟﻮﺩﻱ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﻭﺟﻮﺩْ ﻋﻴﻦ ﺷﻮﺭﻱ ﺍﺳﺖ؛ ﭘﺲ ﻧﻤﻚ ﺭﺍ‬
‫ﺷﻮﺭﻱ ﻧﺪﺍﺩﻩﺍﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﻭﺟﻮﺩﻱ ﺑﻪ ﺁﻥ ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﺁﻥ ﻭﺟﻮﺩ ﺩﺭ ﺁﻥ ﻣﺮﺗﺒﻪ‪،‬‬
‫ﻋﻴﻦ ﺷﻮﺭﻱ ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﺟﻮﻫﺮ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺭﺍ ﺧﺎﻟﻖ ﺁﻥ ﺣﺮﻛﺖ ﻧﺪﺍﺩﻩ ﺍﺳﺖ ﺗﺎ‬
‫ﺧﺎﻟﻖ ﺁﻥ ﺧﻮﺩﺵ ﻫﻢ ﺣﺮﻛﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﻭﺟﻮﺩﻱ ﺑﻪ ﺁﻥ ﺩﺍﺩﻩ ﻛﻪ ﺁﻥ‬
‫ﻭﺟﻮﺩ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ ﻭ ﺑﻪﻫﻤﻴﻦﺟﻬﺖ ﺣﺮﻛﺖ ﺩﺍﺷﺘﻦ ﺑﺮﺍﻱ ﺧﺪﺍﻭﻧﺪ ﻻﺯﻡ‬
‫ﻧﻤﯽﺁﻳﺪ‪ ،‬ﺑﻠﻜﻪ ﻋﻴﻦ ﻭﺟﻮﺩ ﺑﻮﺩﻥ ﺑﺮﺍﻱ ﺧﺎﻟﻖ ﻻﺯﻡ ﻣﯽﺁﻳﺪ ﻛﻪ ﺁﻥ ﻣﻄﻠﻮﺏ‬
‫ﻣﺎﺳﺖ‪ .‬ﻻﺯﻡ ﺍﺳﺖ ﺩﻗّﺖ ﻛﻨﻴﺪ ﻛﻪ ﺭﻳﺸﺔ ﺍﻳﻦ ﺳﺆﺍﻝ ﺩﺭ ﻋﺪﻡ ﺗﺼﻮّﺭ ﺻﺤﻴﺢ ﺍﺯ‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺍﺳﺖ‪ ،‬ﭼﺮﺍﻛﻪ ﺳﺆﺍﻝﻛﻨﻨﺪﻩ ﻫﻨﻮﺯ ﺗﺼﻮّﺭﺵ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﺟﻮﻫﺮ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ »ﭼﻴﺰﻱ« ﺍﺳﺖ ﻛﻪ ﺩﺍﺭﺍﻱ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﻭ ﺣﺎﻝ ﺁﻥﻛﻪ ﺫﺍﺕ‬
‫ﻋﺎﻟﻢ ﻣﺎﺩّﻩ »ﻓﻘﻂ ﺣﺮﻛﺖ« ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺫﺍﺕِ ﻋﻴﻦ ﺣﺮﻛﺖ‪ ،‬ﻣﺮﺗﺒﻪﺍﻱ ﺍﺳﺖ ﺍﺯ‬
‫ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ‪ ،‬ﻛﻪ ﺍﻟﺒﺘﻪ ﭘﺎﻳﻴﻦﺗﺮﻳﻦ ﻣﺮﺗﺒﺔ ﻭﺟﻮﺩ ﻫﻢ ﻣﯽﺑﺎﺷﺪ‪.‬‬
‫ﭘﺲ ﭼﻨﺎﻧﭽﻪ ﻣﻼﺣﻈﻪ ﻛﺮﺩﻳﺪ؛ ﺳﺆﺍﻟﯽ ﻛﻪ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺗﻔﻜﺮ‬
‫ﻣﻄﺮﺡ ﺑﻮﺩﻩ‪ ،‬ﭼﮕﻮﻧﮕﯽ ﺍﺭﺗﺒﺎﻁ ﻣﻮﺟﻮﺩِ ﻣﺘﻐﻴﺮ ﺍﺳﺖ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻛﻪ ﺫﺍﺗﯽ ﺍﺳﺖ‬
‫ﺛﺎﺑﺖ‪ .‬ﻓﻴﻠﺴﻮﻓﺎﻥ ﮔﺬﺷﺘﻪ ﺍﺯ ﻃﺮﻳﻖ ﮔﺮﺩﺵ ﺍﻓﻼﻙ ﺳﻌﯽ ﻣﯽﻛﺮﺩﻧﺪ ﺟﻮﺍﺏ ﺍﻳﻦ‬
‫ﺳﺆﺍﻝ ﺭﺍ ﺑﺪﻫﻨﺪ ﻛﻪ ﻣﯽﺗﻮﺍﻥ ﮔﻔﺖ ﺗﻮﻓﻴﻖ ﻻﺯﻡ ﻧﺼﻴﺐ ﺁﻥﻫﺎ ﻧﺸﺪ ﻭﻟﯽ‬
‫ﺑﺎ ﻃﺮﺡ ﺑﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺑﻪ ﺯﻳﺒﺎﺗﺮﻳﻦ ﺷﻜﻞ‪ ،‬ﺍﻳﻦ‬ ‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫ﻣﻼﺻﺪﺭﺍ‬
‫‪ ....................................................................................... 102‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬

‫ﺳﺆﺍﻝ ﺭﺍ ﺟﻮﺍﺏ ﺩﺍﺩ‪ .‬ﻭ ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﻗﺒﻼً ﻋﺮﺽ ﺷﺪ‪ ،‬ﺭﻭﺷﻦ ﻧﻤﻮﺩ ﺧﺪﺍﻭﻧﺪ‬
‫ﺫﺍﺕ ﻋﺎﻟَﻢ ﻣﺎﺩﻩ ﺭﺍ ﺧﻠﻖ ﻣﯽﻛﻨﺪ ﻭ ﺁﻥ ﺫﺍﺕ ﺩﺭ ﺧﻮﺩﺵ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﻧﻪ‬
‫ﺍﻳﻦﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺫﺍﺕ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﻫﺪ‪ ،‬ﺗﺎ ﻻﺯﻡ ﺁﻳﺪ ﺧﻮﺩ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺗﻐﻴﻴﺮ‬
‫ﻛﻨﺪ‪ .‬ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﺩﻳﮕﺮ ﺫﺍﺕ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺍﺯ ﻋﻠﺖ ﺧﻮﺩ ﻓﻘﻂ ﻫﺴﺘﯽ ﺩﺭﻳﺎﻓﺖ ﻣﯽ‬
‫ﻛﻨﺪ‪27.‬‬

‫»ﺭﺣﻤﺔﺍﻟﻠﻪ‬ ‫ﺟﻨﺎﺏ ﻣﻼﻫﺎﺩﻱﺳﺒﺰﻭﺍﺭﻱ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺷﺎﺭﺡ ﺑﺰﺭﮒ ﻧﻈﺮﺍﺕ ﻣﻼﺻﺪﺭﺍ‬

‫ﻋﻠﻴﻪ« ﺩﺭ ﻋﻴﻦ ﺭﻭﺷﻦ ﻛﺮﺩﻥ ﻣﻮﺿﻮﻉِ ﺭﺑﻂ ﻣﺘﻐﻴﺮ ﺑﻪ ﺛﺎﺑﺖ ﻧﻜﺘﺔ ﺩﻗﻴﻘﯽ ﺭﺍ ﻣﻄﺮﺡ‬
‫ﻣﯽﻛﻨﺪ ﻭ ﻣﯽﮔﻮﻳﺪ‪:‬‬
‫ﺍﺭْﺗَﺒَﻄﺎ‪28‬‬
‫ﻭَﺍﻟﻄَّﺒْﻊُ ﺍِﻥ ﻳُﺜْﺒِﺖْ ﻓَﻴَﻨْﺴَﺪُّ ﺍﻟْﻌَﻄﺎ ﺑِﺎﻟﺜّﺎﺑِﺖِ ﺍﻟﺴَّﻴﺎﻝِ ﻛَﻴْ َ‬
‫ﻒ‬
‫ﻳﻌﻨﯽ ﺍﮔﺮ ﺟﻮﻫﺮ ﺩﺭ ﺧﻮﺩﺵ ﻣﺘﺤﻮّﻝ ﻧﺒﻮﺩ‪ ،‬ﻋﻄﺎﻱ ﺍﻟﻬﯽ ﻣﺘﻮﻗّﻒ ﻣﯽﺷﺪ ﻭ‬
‫ﺍﮔﺮ ﺣﺮﻛﺖ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺟﻮﻫﺮﻱ ﻧﺒﻮﺩ ﻭ ﺟﻮﻫﺮ ﺁﻥ ﻋﻴﻦ ﺣﺮﻛﺖ ﻧﺒﻮﺩ‪ ،‬ﺭﺑﻂ‬
‫ﺑﻴﻦ »ﺣﺮﻛﺖ« ﻭ ﺑﻴﻦ »ﺧﺎﻟﻖ ﺛﺎﺑﺖ« ﭼﮕﻮﻧﻪ ﺣﻞ ﻣﯽﺷﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﯽﻛﻪ ﺩﺭ‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺭﻭﺷﻦ ﻣﯽ ﺷﻮﺩ ﻛﻪ ﻭﺟﻮﺩِ ﺟﻮﻫﺮ ﻣﺎﺩّﻱ‪ ،‬ﻋﻴﻦ ﺣﺮﻛﺖ‬
‫ﺍﺳﺖ ﻭ ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﻭﺟﻮﺩ ﺭﺍ ﺑﻪ ﺟﻮﻫﺮ ﺍﻓﺎﺿﻪ ﻣﯽﻛﻨﺪ ﻭ ﺧﻮﺩ ﺁﻥ ﻭﺟﻮﺩ ﻋﻴﻦ‬
‫ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﻧﻪﺍﻳﻦﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺣﺮﻛﺖ ﺭﺍ ﺑﻪ ﺟﻮﻫﺮ ﺑﺪﻫﺪ ﻛﻪ ﻻﺯﻡ ﺁﻳﺪ‬
‫ﺧﻮﺩﺵ ﻫﻢ ﺣﺮﻛﺖﻣﻨﺪ ﺑﺎﺷﺪ ﻭ ﻣﺸﻜﻞ ﻋﺪﻡ ﺳﻨﺨﻴّﺖ ﺧﺎﻟﻖ ﺛﺎﺑﺖ ﻭ ﻣﺨﻠﻮﻕ‬
‫ﻣﺘﺤﺮّﻙ ﭘﻴﺶ ﺁﻳﺪ‪.‬‬

‫‪ - 27‬ﻣﯽﻓﺮﻣﺎﻳﺪ‪ :‬ﺍِﻥَّ ﺗﺠﺪّﺩ ﺷﻲﺀ ﺍِﻥ ﻟﻢ ﻳﻜﻦ ﺻﻔﺔ ﺫﺍﺗﻴﺔ ﻟﻪ ﻓﻔﻲ ﺗﺠﺪّﺩﻩ ﻳﺤﺘﺎﺝ ﺍِﻟﻲ ﻣُﺠَﺪِّﺩٍ ﻭ ﺍﻥ‬
‫ﻛﺎﻥ ﺻﻔﺔ ﺫﺍﺗﻴﺔ ﻟﻪ ﻓﻔﻲ ﺗﺠﺪّﺩﻩ ﻻ ﻳَﺤﺘﺎﺝُ ﺍﻟﻲ ﺟﺎﻋﻞ ﻳﺠﻌﻠﻪ ﻣﺘﺠﺪّﺩﺍ ﺑﻞ ﺍﻟﻲ ﺟﺎﻋﻞ ﻳﺠﻌﻞ ﻧﻔﺴﻪ ﺟﻌﻼً‬
‫ﺑﺴﻴﻄﺎً‪» .‬ﺍﺳﻔﺎﺭ«‪ ،‬ﺝ ‪ ،3‬ﻓﺼﻞ ‪ ،21‬ﺹ ‪.68‬‬
‫‪» - 28‬ﺷﺮﺡ ﻣﻨﻈﻮﻣﻪ ﺳﺒﺰﻭﺍﺭﻱ«‪ ،‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﻣﺼﻄﻔﻮﻱ‪ ،‬ﺹ ‪.249‬‬
‫‪103‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﻣﻮﺟﻮﺩ ﻣﺠﺮّﺩ‪ ،‬ﻃﻮﺭﻱ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺟﻬﺖ ﺍﻣﻜﺎﻥ ﺫﺍﺗﯽﺍﺵ ﻛﻪ ﻋﻴﻦ ﻓﻘﺮ‬

‫ﺍﺳﺖ‪ ،‬ﺍﺯ ﻭﺟﻮﺩ ﻓﻴّﺎﺽ‪ ،‬ﻗﺒﻮﻝ ﻓﻴﺾ ﻣﯽﻛﻨﺪ ﻭ ﺑﺮﺍﻱ ﻗﺒﻮﻝ ﻓﻴﺾ ﺍﺣﺘﻴﺎﺝ ﺑﻪ‬
‫ﺟﻬﺎﺕ ﺍِﻋﺪﺍﺩﻱ ﺍﺯ ﻗﺒﻴﻞ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﻭ ﻣﺎﺩّﻩ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻧﺪﺍﺭﺩ‪ .‬ﺑﺮﻋﻜﺲِ‬
‫ﻣﻮﺟﻮﺩ ﻣﺎﺩّﻱ ﻛﻪ ﺑﺎﻳﺪ ﺷﺮﺍﻳﻂ ﻗﺒﻮﻝ ﻓﻴﺾ ﺍﺯ ﻓﺎﻋﻞِ ﻣُﻔﻴﺾ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪،‬‬
‫ﻗﺎﺑﻞِ ﺁﻥ ﻓﻴﺾ ﺭﺍ ﻫﻴﻮﻻﻱِ ﺍُﻭﻟﯽ ﮔﻮﻳﻨﺪ ﻛﻪ ﺻِﺮﻑ ﻗﺒﻮﻝ ﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍ ﻫﻴﭻ‬
‫ﺻﻮﺭﺗﯽ ﻧﻴﺴﺖ ﻣﮕﺮ ﻗﻮّﺓ ﻗﺒﻮﻝِ ﻫﺮ ﺻﻮﺭﺗﯽ‪ .‬ﭘﺲ ﺍﮔﺮ ﺟﻮﻫﺮ ﻳﺎ ﻫﻴﻮﻻﻱ ﺍُﻭﻻﻱِ‬
‫ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‪ ،‬ﻋﻴﻦ ﺣﺮﻛﺖ ﻧﺒﻮﺩ‪ ،‬ﺷﺮﺍﻳﻂ ﻗﺒﻮﻝ ﻓﻴﺾ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﻭﺭﺍﺀ ﻓﺮﺍﻫﻢ ﻧﻤﯽ‬
‫ﺷﺪ ﻭ ﺯﻣﻴﻨﻪﺍﻱ ﺑﺮﺍﻱ ﻗﺒﻮﻝ ﻓﻴﺾ ﺍﻟﻬﯽ ﻧﺒﻮﺩ‪.‬‬
‫ﭘﺲ ﻧﺒﺎﻳﺪ ﮔﻔﺘﻪ ﺷﻮﺩ ﺟﻮﻫﺮ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﭼﮕﻮﻧﻪ ﺑﻪ ﺣﺮﻛﺖ‬
‫ﺩﺭﻣﯽﺁﻭﺭﺩ؟! ﭼﺮﺍﻛﻪ ﻋﺮﺽ ﺷﺪ؛ ﺟﻮﻫﺮ ﻣﺎﺩّﻱ ﻭﺟﻮﺩﻱ ﺍﺳﺖ ﻋﻴﻦ ﺣﺮﻛﺖ‬
‫ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺁﻥ »ﻭﺟﻮﺩ« ﺭﺍ ﺩﺭ ﺁﻥ ﻣﺮﺗﺒﻪ ﺍﻓﺎﺿﻪ ﻓﺮﻣﻮﺩ ﻭ ﺁﻥ ﻭﺟﻮﺩ‪ ،‬ﺧﻮﺩﺵ‬
‫ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﻧﻪ ﺍﻳﻦﻛﻪ ﺑﻪ ﺣﺮﻛﺘﺶ ﺩﺭ ﺁﻭﺭﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﻳﻌﻨﯽ ﺍﺯ ﻭﺟﻮﺩ‬
‫ﻣﻄﻠﻖ‪ ،‬ﻓﻘﻂ ﻭﺟﻮﺩ ﺻﺎﺩﺭ ﺷﺪﻩ‪ ،‬ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻣﻌﻨﯽ »ﺭﺑﻂ ﻣﺘﻐﻴﺮ ﺑﻪ ﺛﺎﺑﺖ«‪ .‬ﺑﻪ‬
‫ﺍﺻﻄﻼﺡ‪» ،‬ﺟﻌﻞ ﻭﺟﻮﺩِ ﺟﻮﻫﺮ‪ ،‬ﻫﻤﺎﻥ ﺟﻌﻞ ﺣﺮﻛﺖ ﺍﺳﺖ«؛ ﻳﻌﻨﯽ ﺣﺮﻛﺖ ﺩﺭ‬
‫ﺟﻮﻫﺮ‪ ،‬ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺟﻌﻞ ﻣﺴﺘﻘﻠّﯽ ﺟﺪﺍﻱ ﺍﺯ ﻭﺟﻮﺩ ﺟﻮﻫﺮ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﺮﻋﻜﺲ‬
‫ﺣﺮﻛﺎﺕ ﻏﻴﺮﺟﻮﻫﺮﻱ ﻛﻪ »ﻣﻮﺿﻮﻉ« ﻳﻚ ﭼﻴﺰ ﺍﺳﺖ ﻭ »ﺣﺮﻛﺖِ ﺁﻥ« ﭼﻴﺰ‬
‫ﺩﻳﮕﺮ؛ ﻭﻧﻴﺰ ﺭﻭﺷﻦ ﺷﺪ ﻛﻪ ﻓﻴﺾ ﺣﻖ ﺩﺍﺋﻢ ﻭ ﺛﺎﺑﺖ ﺍﺳﺖ ﻭ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺩﺍﺋﻢ‬
‫ﺍﻟﺘﻐﻴﻴﺮ ﻭ ﻋﻴﻦﺍﻟﺤﺮﻛﺔ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﺯ ﻳﻚ ﻃﺮﻑ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻫﺮ ﻟﺤﻈﻪ ﺣﺎﺩﺙ‬
‫ﺍﺳﺖ ﻭ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺍﻳﻦ ﭘﺪﻳﺪﺓ ﻫﺮ ﻟﺤﻈﻪ ﺣﺎﺩﺙ ﻭ ﻫﺮ ﻟﺤﻈﻪ ﺩﺭ ﺣﺮﻛﺖ‪،‬‬
‫ﺑﺎ ﺧﺪﺍﻱ ﻗﺪﻳﻢِ ﺛﺎﺑﺖِ ﻏﻴﺮﻗﺎﺑﻞ ﺣﺮﻛﺖ‪ ،‬ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭﺩ؛ ﭼﺮﺍﻛﻪ ﻭﺟﻮﺩ ﺣﺎﺩﺙ‬
‫‪ ....................................................................................... 104‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬

‫ﻳﻌﻨﯽ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‪ ،‬ﻭﺟﻮﺩ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ ﺍﺯ ﺧﺎﻟﻖ ﺧﻮﺩ ﺍﺧﺬ ﻣﯽ‬
‫ﻛﻨﺪ‪ ،‬ﻧﻪ ﺣﺮﻛﺖ ﺧﻮﺩ ﺭﺍ‪.‬‬
‫ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ ﻧﺒﺎﻳﺪ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩ ﻛﻪ ﺣﺮﻛﺖ ﻃﺒﻴﻌﯽ‪ ،‬ﻣﺜﻞ ﺣﺮﻛﺖ ﻣﻜﺎﻧﯽ‬
‫ﻳﺎ ﻛﻴﻔﯽ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‪ ،‬ﺣﺮﻛﺘﯽ ﺍﺳﺖ ﻛﻪ ﻋﺎﺭﺽ ﺷﺊ ﻣﯽ ﺷﻮﺩ ‪ -‬ﺑﺮ ﻋﻜﺲ‬
‫ﺣﺮﻛﺖ ﺫﺍﺗﯽ‪ -‬ﻟﺬﺍ ﭼﻮﻥ ﺣﺮﻛﺎﺕ ﻃﺒﻴﻌﯽ‪ ،‬ﺫﺍﺗﯽ ﺷﺊ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺑﺎﻷﺧﺮﻩ ﺍﺯ‬
‫ﻣﻮﺿﻮﻉ ﺧﻮﺩ ﺯﺍﺋﻞ ﻣﯽﺷﻮﻧﺪ‪ .‬ﺍﻣﺎﺩﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺧﻮﺩ ﺫﺍﺕ‪ ،‬ﻫﻤﺎﻥ‬
‫ﺣﺮﻛﺖ ﺍﺳﺖ؛ ﻳﻌﻨﯽ ﻭﺟﻮﺩﻱ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﻭﺟﻮﺩ ﺩﺭ ﺁﻥ ﻣﺮﺗﺒﻪ‪ ،‬ﭼﻴﺰﻱ ﺟﺰ‬
‫ﺣﺮﻛﺖ ﻧﻴﺴﺖ‪ ،‬ﭘﺲ ﻣﺜﻞ ﺣﺮﻛﺎﺕ ﻋَﺮَﺿﯽ ﺯﺍﻳﻞ ﺷﺪﻧﯽ ﻧﻴﺴﺖ‪.‬‬

‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻋﺎﻣﻞ ﺗﻜﺎﻣﻞ ﻋﺎﻟَﻢ ﻣﺎﺩﻩ‬

‫ﺩﺭ ﺣﺮﻛﺎﺕ ﻋَﺮَﺿﯽ‪ ،‬ﺧَﻠْﻊ ﻭ ﻟُﺒْﺲ ﻫﺴﺖ؛ ﻳﻌﻨﯽ ﺷﺊ ﺍﺯ ﺣﺎﻟﺖ ﻗﺒﻠﯽ ﺧﺎﺭﺝ‬
‫ﺷﺪﻩ ﻭ ﻟﺒﺎﺱ ﺣﺎﻟﺖ ﺑﻌﺪﻱ ﺭﺍ ﺑﻪ ﺗﻦ ﻣﯽﻛﻨﺪ‪ ،‬ﻣﺜﻞ ﺣﺮﻛﺖ ﻣﻜﺎﻧﯽ ﻛﻪ ﺷﻤﺎ ﺩﺭ‬
‫ﺣﺮﻛﺖ ﻣﻜﺎﻧﯽ ﺧﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﻣﻜﺎﻥ ﺍﻭّﻟﯽ ﺧﺎﺭﺝ ﺷﻮﻳﺪ ﺗﺎ ﻭﺍﺭﺩ ﻣﻜﺎﻥ ﺑﻌﺪﻱ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﻭﻟﯽ ﺩﺭ ﺣﺮﻛﺎﺕ ﺟﻮﻫﺮﻱ‪ ،‬ﻟُﺒْﺲ ﺑﻌﺪ ﺍﺯ ﻟُﺒْﺲ ﺍﺳﺖ ﻭ ﺻﻮﺭﺕ ﻣﺎﻗﺒﻞ‪،‬‬
‫ﻗﻮّﻩ ﻭ ﺯﻣﻴﻨﻪﺍﻱ ﺑﺮﺍﻱ ﺻﻮﺭﺕ ﺑﻌﺪﻱ ﻣﯽﺷﻮﺩ ﻭ ﺑﻪﻫﻤﻴﻦﺟﻬﺖ ﻫﻢ‪ ،‬ﺟﻮﻫﺮ ﻋﺎﻟﻢ‬
‫ﻣﺎﺩّﻱ ﺑﺎ ﻗﺒﻮﻝ ﻓﻴﺾ ﺍﺯ ﻋﺎﻟﻢ ﺑﺎﻻ‪ ،‬ﺑﻪ ﺻﻮﺭﺕ ﻣﺴﺘﻤﺮ ﺷﺪّﺕ ﻣﯽﻳﺎﺑﺪ ﻭ ﺑﻪ‬
‫ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺩﺭ ﺣﺎﻝ ﺗﻜﺎﻣﻞ ﺍﺳﺖ ﺗﺎ ﺍﺯ ﺟﻨﺒﻪﻫﺎﻱ ﻧﻘﺺ ﻣﺎﺩﻱ‬
‫ﺧﻮﺩ ﺧﺎﺭﺝ ﺷﻮﺩ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺍﮔﺮ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺩﺭ ﺣﺎﻝ ﺗﻜﺎﻣﻞ ﺍﺳﺖ‪ ،‬ﭘﺲ ﭼﺮﺍ ﺳﻴﺮ ﻛﻤﺎﻝ ﺁﻥ ﺍﺯ‬
‫ﻣﺎﺩﻩ ﺑﻪ ﺳﻮﻱ ﻣﺠﺮﺩ ﻗﺎﺑﻞ ﺍﺣﺴﺎﺱ ﻧﻴﺴﺖ ﻭ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﻣﺎﺩﻩ ﺑﻮﺩﻥ ﺧﻮﺩ ﺛﺎﺑﺖ‬
‫ﺍﺳﺖ؟‬
‫‪105‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺟﻮﺍﺏ‪ :‬ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﻋﺮﺽ ﺷﺪ؛ ﺫﺍﺕ ﻭ ﺟﻮﻫﺮ ﺟﻬﺎﻥ ﻣﺎﺩﻩ ﻋﻴﻦ ﺣﺮﻛﺖ‬
‫ﺍﺳﺖ‪ .‬ﻳﻌﻨﯽ ﻋﻴﻦ ﺗﺒﺪﻳﻞ ﻗﻮﻩ ﺑﻪ ﻓﻌﻞ ﺍﺳﺖ‪ ،‬ﻭ ﺗﺎ ﺗﻤﺎﻡ ﻗﻮﻩﻫﺎﻳﺶ ﺑﻪ ﻓﻌﻞ ﺗﺒﺪﻳﻞ‬
‫ﻧﺸﻮﺩ ﺩﺭ ﺣﺎﻟﺖ ﻣﺎﺩﻩ ﺑﻮﺩﻥ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﻭﻟﯽ ﻫﻤﻴﻦ ﻛﻪ ﺩﻳﮕﺮ ﻗﻮﻩﺍﻱ ﺑﺮﺍﻱ ﺁﻥ‬
‫ﻧﻤﺎﻧﺪ ﻧﺎﮔﻬﺎﻥ ﺍﺯ ﻣﺎﺩﻩ ﺑﻮﺩﻥ ﺧﺎﺭﺝ ﻣﯽﺷﻮﺩ‪ .‬ﭘﺲ ﺍﻳﻦ ﻃﻮﺭ ﻧﻴﺴﺖ ﻛﻪ ﻋﺎﻟﻢ‬
‫ﻣﺎﺩﻩ ﺁﺭﺍﻡﺁﺭﺍﻡ ﻣﺠﺮﺩ ﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺗﺎ ﻗﻮﻩ ﺩﺍﺭﺩ ﺫﺍﺗﯽ ﺍﺳﺖ ﻋﻴﻦ ﺣﺮﻛﺖ‪ ،‬ﻭ‬
‫ﻫﻤﻴﻦ ﻛﻪ ﻗﻮﻩﻫﺎﻳﺶ ﺗﻤﺎﻣﺎً ﺗﺒﺪﻳﻞ ﺑﻪ ﻓﻌﻞ ﺍﺳﺖ‪ ،‬ﺩﻳﮕﺮ ﻳﻚ ﺫﺍﺕ ﻭ ﺟﻮﻫﺮ‬
‫ﺟﺪﻳﺪﻱ ﺍﺳﺖ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺍﮔﺮ ﻣﻮﺟﻮﺩ ﻣﺎﺩّﻱ‪ ،‬ﺗﺎ ﺯﻣﺎﻧﯽ ﻛﻪ ﺫﺍﺗﺶ ﻣﺘﺤﻮّﻝ ﺍﺳﺖ‪ ،‬ﺍﺯ ﻋﺎﻟﻢ‬
‫ﺍﻟﻬﯽ ﻓﻴﺾ ﻣﯽﮔﻴﺮﺩ ﻭ ﺑﻘﺎﻳﺶ ﻫﻢ ﻧﺸﺎﻧﺔ ﺍﺩﺍﻣﻪ ﻓﻴﺾ ﺍﻟﻬﯽ ﺍﺳﺖ‪ .‬ﭘﺲ ﻭﻗﺘﯽ ﺑﻪ‬
‫ﻓﻌﻠﻴّﺖ ﺭﺳﻴﺪ‪ ،‬ﺩﻳﮕﺮ ﻓﻴﻀﯽ ﺩﺭﻳﺎﻓﺖ ﻧﻤﯽﻛﻨﺪ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﻓﻴﺾ ﺍﻟﻬﯽ‪ ،‬ﺩﺭ ﻳﻚ ﻣﺮﺗﺒﻪ »ﻓﻴﺾ ﻛﻤﺎﻝ« ﺍﺳﺖ ﻭﺩﺭ ﻳﻚ ﻣﺮﺗﺒﻪ‬
‫»ﻓﻴﺾ ﺑﻘﺎﺀ«؛ ﻓﻴﻀﯽ ﻛﻪ ﺑﻪ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻣﯽﺭﺳﺪ‪ ،‬ﻓﻴﻀﯽ ﺍﺳﺖ ﻛﻪ ﻣﺎﺩّﻩ ﺭﺍ ﺍﺯ‬
‫ﻧﻘﺺِ ﻗﻮّﻩ ﺧﺎﺭﺝ ﻣﯽﻛﻨﺪ ﻭ ﺑﻪ ﺗﺠﺮّﺩ ﻣﯽﺭﺳﺎﻧﺪ؛ ﺩﺭ ﻧﺘﻴﺠﻪ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﺯ ﻃﺮﻳﻖ‬
‫ﺍﻳﻦ ﻓﻴﺾ‪ ،‬ﻫﻢ ﺑﻪ ﺑﻘﺎﻱ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣﯽﺩﻫﺪ ﻭ ﻫﻢ ﻛﻤﺎﻝ ﻣﯽﻳﺎﺑﺪ‪ .‬ﻭﻟﯽ ﻓﻴﻀﯽ‬
‫ﻛﻪ ﺑﻪ ﻋﺎﻟﻢ ﻣﺠﺮّﺩﺍﺕ ﻣﯽﺭﺳﺪ )ﻣﺜﻞ ﻋﺎﻟﻢ ﻣﻼﺋﻜﻪ(‪ ،‬ﻓﻴﺾ ﺑﻘﺎﺀ ﺍﺳﺖ ﻭ ﻭﺟﻮﺩ‬
‫ﺩﻡ ﺑﻪ ﺩﻡ ﻋﺎﻟﻢ ﻣﺠﺮّﺩﺍﺕ‪ ،‬ﺍﺯ ﻓﻴﺾ ﺍﻟﻬﯽ ﺍﺳﺖ‪ ،‬ﻣﻨﺘﻬﺎ ﺩﺭ ﺍﻳﻦ ﺷﺮﺍﻳﻂ »ﻭﺟﻮﺩِ«‬
‫ﻣﺨﻠﻮﻕ ﺑﻪ ﺍﻭ ﺍﻓﺎﺿﻪ ﻣﯽﺷﻮﺩ؛ ﭘﺲ ﻓﻴﺾ ﺣﻖ ﺩﺍﺋﻤﯽ ﺍﺳﺖ‪ ،‬ﻣﻨﺘﻬﺎ ﺑﻨﺎ ﺑﻪ ﺷﺮﺍﻳﻂ‬
‫ﻗﺎﺑﻞ‪ ،‬ﻇﻬﻮﺭﺁﻥ ﻓﻴﺾ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ‪.‬‬
‫‪ ....................................................................................... 106‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬

‫ﭼﮕﻮﻧﮕﻲ ﻇﻬﻮﺭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‬

‫ﺍﺷﻜﺎﻝ‪ :‬ﻭﻗﺘﯽ ﺩﺳﺖ ﻣﻦ ﺣﺮﻛﺖ ﻣﯽﻛﻨﺪ‪ ،‬ﭼﻴﺰﻱ ﺑﻪ ﺁﻥ ﺍﺿﺎﻓﻪ ﻧﻤﯽﺷﻮﺩ ﺗﺎ‬
‫ﻧﺘﻴﺠﻪ ﺑﮕﻴﺮﻳﻢ ﺣﺮﻛﺖ ﻫﺴﺖ ﻭ ﺑﻌﺪ ﺑﺨﻮﺍﻫﻴﻢ ﺑﺤﺚ ﻛﻨﻴﻢ ﺍﻳﻦ ﺣﺮﻛﺖ ﺭﻳﺸﻪ‬
‫ﺩﺭ ﺟﻮﻫﺮ ﺷﺊ ﺩﺍﺭﺩ ﻳﺎ ﺭﻳﺸﻪ ﺩﺭ ﻋَﺮَﺽ ﺁﻥ؛ ﻳﻌﻨﯽ ﺍﺻﻼً ﺣﺮﻛﺖ ﻭﺍﻗﻌﻴّﺖ‬
‫ﻧﺪﺍﺭﺩ ﺗﺎ ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﮔﻴﺮﺩ!‬
‫ﺟﻮﺍﺏ‪ :‬ﻣﺎ ﺑﺎ ﻓﺮﺽ ﺍﻳﻦﻛﻪ ﺷﻤﺎ ﺳﻮﻓﺴﻄﺎﻳﯽ ﻧﻴﺴﺘﻴﺪ ﻭ ﻭﻗﺘﯽ ﺩﺳﺖ ﺷﻤﺎ‬
‫ﺳﺎﻛﻦ ﺍﺳﺖ ﺭﺍ ﺑﺎ ﻭﻗﺘﯽ ﺩﺳﺖ ﺷﻤﺎ ﺩﺭ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﻳﻚ ﻭﺍﻗﻌﻴّﺖ ﻧﻤﯽﺩﺍﻧﻴﺪ‪،‬‬
‫ﺑﺤﺚ ﺧﻮﺩ ﺭﺍ ﺷﺮﻭﻉ ﻣﯽﻛﻨﻴﻢ‪ :‬ﺍﮔﺮ ﺑﭙﺮﺳﻴﺪ‪» :‬ﺁﻳﺎ ﻭﻗﺘﯽ ﺩﺳﺖ ﻣﻦ ﺣﺮﻛﺖ ﻣﯽ‬
‫ﻛﻨﺪ ﻧﺴﺒﺖ ﺑﻪ ﻭﻗﺘﯽ ﻛﻪ ﺩﺳﺖ ﻣﻦ ﺳﺎﻛﻦ ﺍﺳﺖ‪ ،‬ﺩﻭ ﻭﺍﻗﻌﻴّﺖ ﺩﺭ ﺻﺤﻨﻪ ﺍﺳﺖ‪:‬‬
‫ﻳﻜﯽ ﺣﺮﻛﺖ ﻭ ﻳﻜﯽ ﺩﺳﺖ«؛ ﺩﺭ ﺟﻮﺍﺏ ﻣﯽﮔﻮﻳﻴﻢ‪ :‬ﺧﻴﺮ؛ ﺩﺭ ﺣﺎﻟﺖ ﺩﻭّﻡ‪ ،‬ﺩﻭ‬
‫ﻭﺍﻗﻌﻴّﺖ ﺩﺭ ﺻﺤﻨﻪ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻫﻤﺎﻥ ﭘﺪﻳﺪﺓ ﻣﺎﺩّﻱ‪ ،‬ﻣﺜﻞ ﺩﺳﺖ‪ ،‬ﭼﻪ ﺩﺭ‬
‫ﺣﺮﻛﺖ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﺳﺎﻛﻦ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﺩﺭ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﻣﻨﺘﻬﺎ ﭼﻮﻥ‬
‫ﺫﺍﺗﺶ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ ﻫﺮﮔﻮﻧﻪ ﺣﺮﻛﺖ ﻋَﺮَﺿﯽ ‪ -‬ﺍﻋﻢ ﺍﺯ ﻛﻴﻔﯽ ﻭ ﻳﺎ ﻛﻤّﯽ ﻭ ﻳﺎ‬
‫ﺍﻳﻨﯽ ‪ -‬ﺭﺍ ﻣﯽﭘﺬﻳﺮﺩ ﻭ ﺷﻤﺎ ﺩﺭ ﻭﺍﻗﻊ ﺩﺭ ﺣﺮﻛﺖ ﺩﺍﺩﻥ ﺩﺳﺖ ﺧﻮﺩ ﭼﻬﺮﻩﺍﻱ ﺍﺯ‬
‫ﺫﺍﺕ ﻣﺘﺤﺮﻙ ﺁﻥ ﭘﺪﻳﺪﻩ ﻣﺎﺩﻱ ﺭﺍ ﻇﺎﻫﺮ ﻣﯽﻛﻨﻴﺪ ﻭ ﭼﻨﺎﻧﭽﻪ ﺫﺍﺗﺶ ﺩﺭ ﺛﺒﺎﺕ‬
‫ﺑﻮﺩ‪ ،‬ﺍﻣﻜﺎﻥ ﻧﺪﺍﺷﺖ ﺣﺮﻛﺎﺕ ﻋَﺮَﺿﯽ ﺭﺍ ﭘﺬﻳﺮﺍ ﺷﻮﺩ‪ ،‬ﻫﻤﭽﻨﺎﻥﻛﻪ ﺷﻤﺎ ﻧﻤﯽ‬
‫ﺗﻮﺍﻧﻴﺪ ﻫﻴﭻﮔﻮﻧﻪ ﺣﺮﻛﺘﯽ ﺭﺍ ﺑﺮ ﻣﺠﺮّﺩﺍﺕ ﺗﺤﻤﻴﻞ ﻛﻨﻴﺪ‪ ،‬ﺍﻋﻢ ﺍﺯ ﺣﺮﻛﺖ‬
‫ﻣﻜﺎﻧﯽ ﻳﺎ ﻛﻴﻔﯽ ﻭ ﻏﻴﺮﻩ‪ ،‬ﻳﻌﻨﯽ ﻧﻤﯽﺷﻮﺩ ﻋﻘﻞ ﺭﺍ ﺟﺎﺑﻪﺟﺎ ﻛﺮﺩ‪ ،‬ﭼﻮﻥ ﺫﺍﺗﺶ‬
‫ﭘﺬﻳﺮﺍﻱ ﺣﺮﻛﺖ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﺍﻳﻦﻛﻪ ﻣﯽﮔﻮﻳﻴﺪ ﺑﺎ ﺣﺮﻛﺖ ﺩﺍﺩﻥ ﺩﺳﺖ‪ ،‬ﭼﻴﺰﻱ‬
‫ﺑﻪ ﺩﺳﺖ ﺍﺿﺎﻓﻪ ﻧﺸﺪ‪ ،‬ﺩﺭﺳﺖ ﺍﺳﺖ؛ ﻭﻟﯽ ﺍﻳﻦ ﻛﻪ ﻣﯽﮔﻮﻳﻴﺪ‪ :‬ﭘﺲ ﺣﺮﻛﺖ‬
‫ﻭﺍﻗﻌّﻴﺖ ﻧﺪﺍﺭﺩ‪ ،‬ﺣﺮﻑ ﺩﺭﺳﺘﯽ ﻧﻴﺴﺖ؛ ﺑﻠﻜﻪ ﻣﺘﻮﺟّﻪ ﺑﺎﺷﻴﺪ ﺑﺎ ﺣﺮﻛﺖ ﺩﺍﺩﻥ‬
‫‪107‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺩﺳﺖ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﺁﻥ ﺣﺮﻛﺖِ ﺫﺍﺗﯽِ ﺷﺊ‪ ،‬ﺗﻮﺍﻧﺴﺖ ﺑﻪﺻﻮﺭﺕ ﺣﺮﻛﺖ ﻣﻜﺎﻧﯽ‪،‬‬
‫ﺧﻮﺩ ﺭﺍ ﻇﺎﻫﺮ ﻛﻨﺪ؛ ﻳﻌﻨﯽ ﭼﻴﺰﻱ ﺑﻪ ﺁﻥ ﺍﺿﺎﻓﻪ ﻧﺸﺪ‪ ،‬ﺑﻠﻜﻪ ﺫﺍﺕ ﻣﺘﺤﻮّﻝ ﺁﻥ‬
‫ﭘﺪﻳﺪﻩ ﻣﺎﺩﻱ ﺍﺯ ﺟﻬﺘﯽ ﺯﻣﻴﻨﺔ ﻇﻬﻮﺭ ﻳﺎﻓﺖ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺩﺭ ﻓﻴﺰﻳﻚ ﺭﻭﺷﻦ ﻣﯽﺷﻮﺩ ﺭﻧﮓﻫﺎﻳﯽ ﻛﻪ ﻣﺎ ﺩﺭ ﺍﺷﻴﺎﺀ ﻣﻼﺣﻈﻪ‬
‫ﻣﯽﻛﻨﻴﻢ‪ ،‬ﻭﺍﻗﻌﻴّﺖ ﻣﺴﺘﻘﻠّﯽ ‪ ،‬ﺟﺰ ﻃﺮﻳﻖ ﻗﺮﺍﺭﮔﺮﻓﺘﻦ ﻣﻠﻜﻮﻝﻫﺎﻱ ﺳﻄﺢ ﺷﺊ‬
‫ﻧﻴﺴﺘﻨﺪ‪ ،‬ﻛﻪ ﻭﻗﺘﯽ ﻧﻮﺭ ﺑﯽﺭﻧﮓ ﺑﻪ ﺳﻄﺢ ﺷﺊ ﺑﺮﺧﻮﺭﺩ ﻣﯽﻛﻨﺪ‪ ،‬ﻣﺎ ﺁﻥ ﺳﻄﺢ ﺭﺍ‬
‫ﻣﺜﻼً ﺳﺒﺰ ﻣﯽﺑﻴﻨﻴﻢ‪ .‬ﭘﺲ ﺍﺻﻼً ﺭﻧﮓ ﺍﺷﻴﺎﺀ ﭼﻴﺰﻱ ﻧﻴﺴﺖ‪ ،‬ﺟﺰ ﻧﻮﻉ ﺧﺎﺹ‬
‫ﺁﺭﺍﻳﺶ ﻣﻠﻜﻮﻝﻫﺎﻱ ﺳﻄﺢ ﺍﺷﻴﺎﺀ؛ ﻭ ﺳﺎﻳﺮ ﺍﻋﺮﺍﺽ ﻫﻢ ﺑﻪ ﻫﻤﻴﻦﻧﺤﻮﻩ ﻫﺴﺘﻨﺪ‪،‬‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﻋَﺮَﺿﯽ ﻧﻤﯽﻣﺎﻧﺪ ﻛﻪ ﺑﺨﻮﺍﻫﻴﻢ ﺣﺮﻛﺖِ ﺁﻥ ﺭﺍ ﺑﻪ ﺟﻮﻫﺮ ﻧﺴﺒﺖ ﺩﻫﻴﻢ!‬
‫ﺟﻮﺍﺏ‪ :‬ﺍﮔﺮ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ﻣﯽﺑﻴﻨﻴﺪ ﺩﺭ ﻭﺍﻗﻊ ﺷﻤﺎ ﻣﯽﻓﺮﻣﺎﻳﻴﺪ‪ :‬ﻋَﺮَﺽ ﻳﻚ‬
‫ﻭﺍﻗﻌﻴﺖ ﻣﺴﺘﻘﻞ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻇﻬﻮﺭ ﺧﺼﻮﺻﻴﺎﺕ ﺧﻮﺩ ﺷﺊ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺍﻟﺒﺘﻪ ﺍﻳﻦ‬
‫ﻧﻜﺘﻪ ﺭﺍ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺗﺄﻳﻴﺪ ﻣﯽﻛﻨﺪ؛ ﺑﻌﺪ ﻣﯽﮔﻮﻳﻴﺪ‪ :‬ﻭﻗﺘﯽ ﻧﻮﺭ ﺑﯽﺭﻧﮓ ﺑﻪ‬
‫ﺷﺊ ﺑﺮﺧﻮﺭﺩ ﻛﺮﺩ‪ ،‬ﺷﺊ ﺑﻪ ﺟﻬﺖ ﺁﺭﺍﻳﺶ ﺧﺎﺹ ﻣﻠﻜﻮﻟﯽﺍﺵ ﺷﺶ ﺭﻧﮓ ﺍﺯ‬
‫ﻧﻮﺭ ﺑﯽﺭﻧﮓ ﺭﺍ ﺟﺬﺏ ﻭ ﻳﻚ ﻧﻮﺭ‪ ،‬ﻣﺜﻼً ﻧﻮﺭ ﺳﺒﺰ ﺭﺍ ﻣﻨﻌﻜﺲ ﻣﯽﻛﻨﺪ ﻭ ﺩﺭ‬
‫ﻧﺘﻴﺠﻪ ﻣﺎ ﺁﻥ ﺷﺊ ﺭﺍ ﺳﺒﺰ ﺭﻧﮓ ﻣﯽﺑﻴﻨﻴﻢ‪ .‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺩﻗﻴﻘﺎً ﺑﺎ ﺣﺮﻛﺖ‬
‫ﺟﻮﻫﺮﻱ ﺟﻮﺍﺏ ﺩﺍﺩﻩ ﻣﯽﺷﻮﺩ‪ ،‬ﭼﺮﺍﻛﻪ ﺑﺎﻳﺪ ﺫﺍﺕ ﻭ ﺟﻮﻫﺮ ﺷﺊ ‪ ،‬ﻗﺪﺭﺕ ﻭ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﻗﺒﻮﻝ ﺫﺭّﺍﺕ ﻓﻮﺗﻮﻥ ﺭﺍ ﻛﻪ ﻧﻮﺭ ﺑﯽﺭﻧﮓ ﻣﺘﺼﺎﻋﺪ ﻣﯽﻛﻨﺪ‪ ،‬ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‬
‫ﻭ ﻓﻘﻂ ﻳﻚ ﻧﻮﺭ ﺭﺍ ﻣﻨﻌﻜﺲ ﻛﻨﺪ ﻭ ﺑﺮﺍﻱ ﺍﻳﻦﻛﺎﺭ ﻻﺯﻡ ﻣﯽﺁﻳﺪ ﺗﺎ ﺷﺊ ﻋﻴﻦ‬
‫ﺣﺮﻛﺖ ﻭ ﻗﺒﻮﻝ ﺑﺎﺷﺪ ﺗﺎ ﺫﺍﺗﺶ ﺍﺳﺘﻌﺪﺍﺩ ﻗﺒﻮﻝ ﺁﻥ ﺷﺶ ﺭﻧﮓ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ‬
‫ﺍﮔﺮ ﺫﺍﺕ ﺷﺊ ﺍﺳﺘﻌﺪﺍﺩ ﭼﻨﻴﻦ ﻗﺒﻮﻟﯽ ﺭﺍ ﻧﺪﺍﺷﺖ‪ ،‬ﻧﻤﯽﺗﻮﺍﻧﺴﺖ ﺁﻥ ﻧﻮﺭﻫﺎ ﺭﺍ‬
‫ﺟﺬﺏ ﻛﻨﺪ ﻭ ﻳﻜﯽ ﺭﺍ ﻣﻨﻌﻜﺲ ﻧﻤﺎﻳﺪ‪.‬‬
‫‪ ....................................................................................... 108‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬

‫ﺳﺆﺍﻝ‪ :‬ﺁﻳﺎ ﻣﺴﺌﻠﺔ ﺑﻮ ﻭ ﻃﻌﻢ ﺍﺷﻴﺎﺀ ﻫﻢ ﻫﻤﻴﻦﻃﻮﺭ ﺍﺳﺖ؟‬

‫ﺟﻮﺍﺏ‪ :‬ﺑﻠﯽ؛ ﻭﻟﯽ ﻓﺮﺍﻣﻮﺵ ﻧﻜﻨﻴﺪ ﻛﻪ ﺷﻤﺎ ﺩﺭ ﻣﺴﺌﻠﺔ ﺑﻮ ﻭ ﻃﻌﻢ‪ ،‬ﺫﺭّﺍﺕ ﺭﺍ‬
‫ﻛﻪ ﺧﻮﺩﺷﺎﻥ ﺟﻮﻫﺮ ﺧﺎﺻﯽ ﺩﺍﺭﻧﺪ‪ ،‬ﺩﺭ ﺻﺤﻨﻪ ﺩﺍﺭﻳﺪ ﻛﻪ ﺁﻥ ﺫﺭّﺍﺕ ﻋَﺮَﺿﺸﺎﻥ‬
‫ﺑﻮ ﻭ ﻃﻌﻢ ﺍﺳﺖ؛ ﻳﻌﻨﯽ ﺷﻤﺎ ﺩﺭ ﻣﻮﺭﺩ ﺑﻮﻱ ﺍُﺩﻛُﻠُﻦ‪ ،‬ﺫﺭّﺍﺕ ﺍﻟﻜﻞ ﺭﺍ ﺩﺭ ﻓﻀﺎ‬
‫ﺩﺍﺭﻳﺪ ﻛﻪ ﺁﻥ ﺫﺭّﺍﺕ ﺣﺎﻣﻞ ﺑﻮ ﻫﺴﺘﻨﺪ ﻭ ﺍﻳﻦﻃﻮﺭ ﻧﻴﺴﺖ ﻛﻪ ﺧﻮﺩِ »ﺑﻮ« ﻭﺍﻗﻌﻴّﺖ‬
‫ﻣﺴﺘﻘﻞ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﺟﻮﻫﺮ ﺍﻳﻦ ﺷﺊ ﺑﺮﺍﺛﺮ ﺣﺮﻛﺖ ﺫﺍﺗﯽ ﺧﻮﺩ ﺩﺭ‬
‫ﺷﺮﺍﻳﻄﯽ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻋَﺮَﺽ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ‪ ،‬ﺩﺭ ﻣﻮﺭﺩ ﻃﻌﻢ ﻫﻢ‬
‫ﻫﻤﻴﻦﻃﻮﺭ ﺍﺳﺖ ﻛﻪ ﺫﺭّﺍﺕِ ﺩﺍﺭﺍﻱ ﻃﻌﻢ ﺩﺍﺭﻳﺪ‪ ،‬ﻧﻪﺍﻳﻦﻛﻪ ﺧﻮﺩ ﻃﻌﻢ ﻳﻚ‬
‫ﭘﺪﻳﺪﺓ ﻣﺴﺘﻘﻞ ﺑﺎﺷﺪ‪ ،‬ﻣﺜﻞ ﺭﻧﮓﻫﺎﻳﯽ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻣﻐﺎﺯﺓ ﺭﻧﮓﻓﺮﻭﺷﯽ ﻣﯽ‬
‫ﺧﺮﻳﺪ ﻛﻪ ﺣﻜﻢ ﺁﻥ ﻗﺒﻼً ﻋﺮﺽ ﺷﺪ‪.‬‬

‫ﻋﻠّﺖ ﺗﻨﻮّﻉ ﭘﺪﻳﺪﻩﻫﺎ ﺩﺭ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‬

‫ﺳﺆﺍﻝ‪ :‬ﺍﮔﺮ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻣﺎﺩّﻱ ﻳﻚ ﺟﻮﻫﺮ ﺩﺍﺭﻧﺪ ﻛﻪ ﺁﻥ ﺟﻮﻫﺮ‪ ،‬ﻋﻴﻦ‬
‫ﺣﺮﻛﺖ ﺍﺳﺖ؛ ﭘﺲ ﭼﺮﺍ ﺩﺭ ﻇﺎﻫﺮ‪ ،‬ﻳﻜﯽ ﺳﻨﮓ ﺍﺳﺖ ﻭ ﻳﻜﯽ ﭼﻮﺏ‪ ،‬ﻭ ﻫﻤﻪ‬
‫ﻳﻚ ﭼﻴﺰ ﻧﻴﺴﺘﻨﺪ؟‬
‫ﺟﻮﺍﺏ‪ :‬ﺁﺭﻱ ﺟﻮﻫﺮ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻳﻚ ﭼﻴﺰ ﺍﺳﺖ ﻭ ﺁﻥ ﻣﺮﺗﺒﻪﺍﻱ ﺍﺳﺖ ﺍﺯ‬
‫ﻋﺎﻟﻢ ﻭﺟﻮﺩ‪ ،‬ﻛﻪ ﻭﺟﻮﺩ ﺩﺭ ﺁﻥ ﻣﺮﺗﺒﻪ ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ،‬ﻣﻨﺘﻬﺎ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ‬
‫ﺍﺯ ﺣﺮﻛﺖِ ﺧﻮﺩ‪ ،‬ﺑﻪﺟﻬﺖ ﺷﺮﺍﻳﻂ ﺁﻥ ﻣﺮﺣﻠﻪ‪ ،‬ﭼﻬﺮﻩﺍﻱ ﺍﺯ ﺧﻮﺩ ﺭﺍ ﻇﺎﻫﺮ ﻣﯽ‬
‫ﻛﻨﺪ؛ ﻣﺜﻞ ﺍﻳﻦﻛﻪ ﺣﺮﻛﺖ ﺑﺪﻥ ﻣﺎ ﺩﺭ ﻳﻚ ﻣﺮﺣﻠﻪ ﻛﻮﺩﻙ ﺍﺳﺖ ﻭ ﺩﺭ ﻳﻚ‬
‫ﻣﺮﺣﻠﻪ ﺑﺮ ﺍﺛﺮ ﻫﻤﺎﻥ ﺣﺮﻛﺖ ‪ ،‬ﺟﻮﺍﻧﯽ ﺁﻥ ﻇﺎﻫﺮ ﻣﯽﺷﻮﺩ‪ ،‬ﻭ ﻟﺬﺍ ﺩﺭ ﺍﺛﺮ ﻣﺮﺍﺣﻞ‬
‫ﻣﺨﺘﻠﻒِ ﺣﺮﻛﺖ ﻭ ﺷﺮﺍﻳﻂ ﻇﻬﻮﺭ ﺁﻥ ﺣﺮﻛﺖ‪ ،‬ﻣﺎ ﺑﺎ ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﺨﺘﻠﻔﯽ ﺭﻭﺑﻪ‬
‫‪109‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺭﻭ ﻫﺴﺘﻴﻢ‪ .‬ﭘﺲ ﺩﺭ ﻳﻚ ﻛﻠﻤﻪ ﻣﯽﺗﻮﺍﻥ ﮔﻔﺖ‪» :‬ﭘﺪﻳﺪﻩﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺩﺭ ﻋﺎﻟﻢ‬

‫ﻣﺎﺩّﻩ‪ ،‬ﭼﻬﺮﻩﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺣﺮﻛﺖِ ﺫﺍﺗﯽ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﻧﺪ« ﻭ ﺑﻪﻫﻤﻴﻦﺟﻬﺖ ﺗﻤﺎﻡ‬
‫ﭘﺪﻳﺪﻩﻫﺎﻱ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‪ ،‬ﺑﺎ ﻫﻤﻪ ﺗﻨﻮّﻋﺸﺎﻥ ﺩﺭ ﻳﻚ ﻣﺮﺗﺒﻪ ﺍﺯ ﻭﺟﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ‪،‬‬
‫ﺁﻥﻫﻢ ﺩﺭ ﭘﺎﻳﻴﻦﺗﺮﻳﻦ ﻣﺮﺗﺒﻪ ﻛﻪ ﻣﺮﺗﺒﻪ ﻗﺒﻮﻝ ﻓﻴﺾ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮ ﺁﻥ ﻣﺮﺗﺒﻪ‪،‬‬
‫ﺧﻮﺩﺵ ﻣﻨﺸﺄ ﺍﻓﺎﺿﺔ ﻓﻴﺾ ﺑﻪ ﻣﺮﺗﺒﻪ ﭘﺎﻳﻴﻦﺗﺮ ﺧﻮﺩ ﻧﻴﺴﺖ‪.‬‬

‫ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‪ ،‬ﺑﺴﺘﺮ ﺍﻳﺠﺎﺩ ﻧﻔﺲ‬

‫ﺳﺆﺍﻝ‪ :‬ﻣﻼﺻﺪﺭﺍ ﻣﯽﮔﻮﻳﺪ‪»:‬ﺍَﻟﻨَّﻔْﺲُ ﺟِﺴْﻤﺎﻧِﻴَّﺔُ ﺍﻟْﺤُﺪُﻭﺙ ﻭَ ﺭُﻭﺣﺎﻧِﻴَّﺔُ‬

‫ﻳﻌﻨﯽ ﻧﻔﺲِ ﺍﻧﺴﺎﻥ ﺩﺭ ﺑﺴﺘﺮ ﺟﺴﻢ ﺣﺎﺩﺙ ﻣﯽﺷﻮﺩ ﻭﻟﯽ ﺑﻘﺎﻳﺶ‬ ‫ﺍﻟْﺒَﻘﺎﺀ«‪29‬‬

‫ﺑﻤﺎﻧﺪ‪30.‬‬ ‫ﺭﻭﺣﺎﻧﯽ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﭘﺲ ﺍﺯ ﺟﺪﺍﻳﯽ ﺍﺯ ﺑﺪﻥ‪ ،‬ﻣﯽﺗﻮﺍﻧﺪ ﺑﺪﻭﻥ ﺟﺴﻢ ﺑﺎﻗﯽ‬
‫ﺣﺎﻝ ﺍﻳﻦ ﺳﺆﺍﻝ ﭘﻴﺶ ﻣﯽﺁﻳﺪ ﻛﻪ ﺁﻳﺎ ﺍﻳﻦ ﺟﻤﻠﺔ ﻣﻼﺻﺪﺭﺍ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﯽ ﻧﻴﺴﺖ‬
‫ﻛﻪ ﻋﻠّﺖ ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﺟﺴﻢ ﻭ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﺳﺖ؟ ﻭ ﺍﮔﺮ ﺍﻳﻦﻃﻮﺭ ﺑﺎﺷﺪ‪ ،‬ﺁﻳﺎ ﻣﯽ‬
‫ﺗﻮﺍﻥ ﭘﺬﻳﺮﻓﺖ ﻛﻪ ﻋﻠّﺖ ﭘﺪﻳﺪﺓ ﻣﺠﺮّﺩﻱ ﻣﺜﻞ ﻧﻔﺲ‪ ،‬ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺑﺎﺷﺪ‪ ،‬ﻳﻌﻨﯽ ﺁﻳﺎ‬
‫ﻣﯽ ﺷﻮﺩ ﻣﻌﻠﻮﻝ ﺩﺭﺟﺔ ﻭﺟﻮﺩ ﺑﺎﻻﺗﺮﻱ ﻧﺴﺒﺖ ﺑﻪ ﻋﻠّﺖ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؟‬

‫‪ - 29‬ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﻣﯽﮔﻮﻳﺪ‪ :‬ﺍﮔﺮ ﻧﻔﺲ ﺭﺍ ﺟﺴﻤﺎﻧﻴﺔﺍﻟﺤﺪﻭﺙ ﻭ ﺭﻭﺣﺎﻧﻴﺔﺍﻟﺒﻘﺎ ﻧﺪﺍﻧﻴﻢ‪،‬‬

‫ﻻﺯﻡ ﻣﯽﺁﻳﺪ ﻧﻔﺲ ﺍﻧﺴﺎﻧﯽ ﺭﺍ ﺍﺯ ﺍﺑﺘﺪﺍ ﺗﺎ ﺍﻧﺘﻬﺎ ﺛﺎﺑﺖ ﺑﺸﻤﺎﺭﻳﻢ ﻭ ﺗﻮﺟﻴﻬﯽ ﺑﺮ ﺗﺤﻮﻻﺕ ﻧﻔﺲ ﺍﻧﺴﺎﻧﯽ ﺍﺯ‬
‫ﻧﻈﺮ ﻋﻠﻤﯽ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﻭ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺑﺎﻳﺪ ﺑﭙﺬﻳﺮﻳﻢ ﻧﻔﺲِ ﻳﻚ ﻛﻮﺩﻙ ﺑﺎ ﻧﻔﺲ ﻳﻚ ﺍﻧﺴﺎﻥ‬
‫ﻣﺘﻌﺎﻟﯽ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﺛﺎﺑﺖﺍﻧﺪ ﻭ ﻓﻘﻂ ﺩﺭ ﺍﻋﺮﺍﺽ ﻣﺘﻔﺎﻭﺕﺍﻧﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻧﻔﺲ ﻧﺒﯽﺍﻛﺮﻡ)ﺹ( ﺑﺎ‬
‫ﻳﻚ ﺁﺩﻡ ﻋﺎﺩﻱ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻣﺴﺎﻭﻱ ﺍﺳﺖ‪» .‬ﺍﺳﻔﺎﺭ«‪ ،‬ﺭﺣﻠﯽ‪ ،‬ﻁ ‪ ،1‬ﺝ ‪ ،4‬ﺹ ‪.83‬‬
‫‪ - 30‬ﺑﺮﺍﻱ ﺍﻃﻼﻉ ﻛﺎﻣﻞ ﺍﺯ ﻧﻈﺮ ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﻪ ﻛﺘﺎﺏ »ﻣﻌﺮﻓﺖﺍﻟﻨﻔﺲ‬
‫ﻭﺍﻟﺤﺸﺮ« ﺝ ‪ ،1‬ﺹ ‪ 54‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻴﺪ‪.‬‬
‫‪ ....................................................................................... 110‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬

‫ﺟﻮﺍﺏ‪ :‬ﺍﻳﻦ ﺍﺷﻜﺎﻝ ﺍﺯ ﺁﻥﺟﺎ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﺳﺆﺍﻝ ﻛﻨﻨﺪﻩ ﺑﺪﻭﻥ‬
‫ﺗﻮﺟّﻪ ﺑﻪ ﻣﺒﺎﻧﯽ ﻣﻼﺻﺪﺭﺍ‪ ،‬ﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ ﺟﻤﻠﺔ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻌﻨﺎ ﻛﻨﺪ‪ .‬ﺁﺭﻱ‬
‫ﻣﻼﺻﺪﺭﺍ ﻣﯽﮔﻮﻳﺪ‪ :‬ﻧﻔﺲ »ﺟِﺴْﻤﺎﻧِﻴَّﺔُ ﺍﻟْﺤُﺪُﻭﺙ« ﺍﺳﺖ ﻭ ﺍﺯ ﻃﺮﻳﻖ ﺟﺴﻢ‬
‫ﺣﺎﺩﺙ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭﻟﯽ ﻧﻪ ﺑﻪﻣﻌﻨﯽ ﺍﻳﻦﻛﻪ ﻋﻠّﺖ ﻧﻔﺲ‪ ،‬ﺟﺴﻢ ﻭ ﻣﺎﺩّﻩ ﺍﺳﺖ‪،‬‬
‫ﺑﻠﻜﻪ ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﻣﺒﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺭﻭﺷﻦ ﻣﯽﻛﻨﺪ‪ ،‬ﺫﺍﺕ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‬
‫ﻫﻤﻮﺍﺭﻩ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﻭﺭﺍﺀ ﺧﻮﺩ ﻓﻴﺾ ﺩﺭﻳﺎﻓﺖ ﻣﯽﻛﻨﺪ ﻭ ﺍﺯ ﻧﻘﺺﻫﺎﻱ ﻣﺎﺩّﻱ‬
‫ﺗﺪﺭﻳﺠﺎً ﺭﻫﺎ ﻣﯽﺷﻮﺩ‪ ،‬ﻣﻼﺻﺪﺭﺍ»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ« ﺑﺮﺍﺳﺎﺱ ﻫﻤﻴﻦ ﻣﺒﻨﺎ ﻣﯽﮔﻮﻳﺪ‪ :‬ﻧﻔﺲ‬
‫ﺍﻧﺴﺎﻥ ﺩﺭ ﺑﺴﺘﺮ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻭ ﺩﺭ ﺑﺴﺘﺮ ﺫﺍﺕ ﻣﺘﺤﻮّﻝ ﺁﻥ‪ ،‬ﺩﺭ ﺷﺮﺍﻳﻂ ﺟﻨﻴﻨﯽ ﻭ‬
‫ﺑﺮﺍﺳﺎﺱ ﻓﻴﻀﯽ ﻛﻪ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﻭﺭﺍﺀ‪ ،‬ﻓﻴﻀﺎﻥ ﻣﯽﺷﻮﺩ‪ ،‬ﺑﻪ ﻭﺟﻮﺩ ﻣﯽﺁﻳﺪ‪ .‬ﻟﺬﺍ ﺍﺯ‬
‫ﻧﻈﺮ ﻣﻼﺻﺪﺭﺍ‪ ،‬ﻋﺎﻟﻢ ﺟﺴﻢ‪ ،‬ﻋﻠّﺖ ﻣﻌﺪّﻩ ﻭ ﺑﺴﺘﺮ ﺍﻳﺠﺎﺩ ﻧﻔﺲ ﺍﺳﺖ ﻭ ﻧﻪ ﻋﻠّﺖ‬
‫ﺣﻘﻴﻘﯽ ﺁﻥ‪.‬‬
‫ﺩﺭ ﻫﻤﻴﻦ ﺭﺍﺳﺘﺎﺳﺖ ﻛﻪ ﺍﮔﺮ ﻧﺒﺎﺗﯽ ﺩﺭ ﻣﺴﻴﺮ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺩﺭ ﺑﺴﺘﺮ‬
‫ﺍﻧﺴﺎﻥ ﺷﺪﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ ،‬ﻭ ﺑﻪ ﺟﻬﺖ ﺁﻥ ﺷﺮﺍﻳﻂ ﺧﺎﺻّﺶ‪ ،‬ﻓﻴﺾ ﺍﻧﺴﺎﻥ ﺷﺪﻥ‬
‫ﺭﺍ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﻭﺭﺍﺀ ﺩﺭﻳﺎﻓﺖ ﻛﺮﺩ‪ ،‬ﺑﻪ ﺣﻴﻮﺍﻧﯽ ﺗﺒﺪﻳﻞ ﻣﯽﺷﻮﺩﻛﻪ ﺑﺎﻟﻔﻌﻞ ﺣﻴﻮﺍﻥ‬
‫ﺍﺳﺖ ﻭﻟﯽ ﺑﺎﻟﻘﻮّﻩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﺍﻳﻦ ﻧﺒﺎﺕ ﻭ ﺍﻳﻦ ﺣﻴﻮﺍﻥ‪ ،‬ﺩﺭ ﺯﻣﺮﺓ ﺳﺎﻳﺮ‬
‫ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﻧﺒﺎﺗﺎﺕ ﻣﺤﺴﻮﺏ ﻧﻤﯽﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺣﻴﻮﺍﻧﯽ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻭﺍﺳﻄﺔ‬
‫ﺍﺳﺘﻜﻤﺎﻝ ﺗﺪﺭﻳﺠﯽ‪ ،‬ﺍﻧﺴﺎﻥ ﻣﯽﺷﻮﺩ؛ ﺍﻧﺴﺎﻥ ﺩﺭ ﺩﻭﺭﺓ ﺟﻨﻴﻨﯽ‪ ،‬ﻭ ﺩﺭ ﺷﺮﺍﻳﻂ‬
‫ﺟﻨﻴﻨﯽ‪ ،‬ﻧﺒﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺍﻧﺴﺎﻥ ﺑﺎﻟﻘﻮّﻩ ﺍﺳﺖ ﻭ ﺑﻪﻫﻤﻴﻦ ﺟﻬﺖ ﻫﻢ ﺟﻨﻴﻦ ﺍﻧﺴﺎﻥ‬
‫ﻛﻪ ﺑﺎﻟﻔﻌﻞ ﻧﺒﺎﺕ ﺍﺳﺖ‪ ،‬ﺷﺒﻴﻪ ﺑﻘﻴﻪ ﮔﻴﺎﻫﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﻫﺮﭼﻨﺪ ﻗﻮﺍﻱ ﻧﺒﺎﺗﯽ ﺍﻭ ﻓﻌّﺎﻝ‬
‫ﻫﺴﺘﻨﺪ‪ ،‬ﻭﻟﯽ ﺣﺲّ ﻭ ﺣﺮﻛﺖ ﺭﺍ ﻛﻪ ﻣﺨﺼﻮﺹ ﺣﻴﻮﺍﻥ ﺍﺳﺖ‪ ،‬ﺑﺎﻟﻔﻌﻞ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ‬
‫ﭼﻮﻥ ﻣﺘﻮﻟّﺪ ﺷﺪ‪ ،‬ﺣﻴﻮﺍﻥ ﺑﺎﻟﻔﻌﻞ ﻭ ﺍﻧﺴﺎﻥ ﺑﺎﻟﻘﻮّﻩ ﺍﺳﺖ؛ ﻳﻌﻨﯽ ﻗﻮﺍﻱ ﺣﻴﻮﺍﻧﯽﺍﺵ‬
‫‪111‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺑﺎﻟﻔﻌﻞ ﻣﻮﺟﻮﺩ ﻭ ﻓﻌّﺎﻝ ﺍﺳﺖ‪ ،‬ﻭﻟﯽ ﻛﻤﺎﻻﺕ ﺍﻧﺴﺎﻧﯽ ﺩﺭ ﺍﻭ ﺑﻪ ﺻﻮﺭﺕ ﺑﺎﻟﻘﻮّﻩ‬

‫ﻫﺴﺖ‪ ،‬ﺣﺎﻝ ﺍﮔﺮ ﺑﺎ ﺍﺭﺍﺩﻩ ﻭ ﺍﺧﺘﻴﺎﺭ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺻﺮﺍﻁ ﺍﻧﺴﺎﻧﻴّﺖ ﻗﺮﺍﺭ ﺩﺍﺩ‪ ،‬ﺑﻪ‬
‫ﻛﻤﻚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻛﻪ ﺑﻪ ﺟﻬﺖ ﺍﺗّﺼﺎﻝ ﻧﻔﺲ ﺑﻪ ﺑﺪﻥ‪ ،‬ﺩﺭ ﻧﻔﺲ ﺍﻭ‬
‫ﺟﺮﻳﺎﻥ ﺩﺍﺭﺩ‪ ،‬ﻣﯽﺗﻮﺍﻧﺪ ﻣﺮﺍﺗﺐ ﺍﻧﺴﺎﻧﯽ ﺭﺍ ﺑﻪﺩﺳﺖ ﺁﻭﺭﺩ‪.‬‬

‫ﺭﻳﺸﺔ ﺣﺮﻛﺖ ﺩﺭ ﻧﻔﺲ‬

‫ﺳﺆﺍﻝ‪ :‬ﻣﮕﺮ ﺭﻭﺡ ﻳﺎ ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﻣﺠﺮّﺩ ﻧﻴﺴﺖ؛ ﻭ ﻣﮕﺮ ﮔﻔﺘﻪ ﻧﺸﺪﻩ ﻛﻪ‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻓﻘﻂ ﻣﺮﺑﻮﻁ ﺑﻪ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺍﺳﺖ؛ ﭘﺲ ﭼﺮﺍ ﮔﻔﺘﻪ ﻣﯽﺷﻮﺩ ﻛﻪ‬
‫ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺩﺭ ﺍﺛﺮ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺍﺳﺘﻜﻤﺎﻝ ﻣﯽﻳﺎﺑﺪ؟!‬
‫ﺟﻮﺍﺏ‪ :‬ﺁﺭﻱ؛ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﺎﺩّﻩ ﺍﺳﺖ‪ ،‬ﻣﻨﺘﻬﺎ ﻓﺮﻕ ﻧﻔﺲ ﺑﺎ‬
‫ﻋﻘﻞ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻧﻔﺲ ﺑﺮﻋﻜﺲ ﻋﻘﻞ‪ ،‬ﺩﺍﺭﺍﻱ ﺗﺠﺮّﺩ ﻧﺴﺒﯽ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﻳﻚ‬
‫ﻧﺤﻮﻩ ﺗﻌﻠّﻖ ﺑﻪ ﺑﺪﻥ ﺩﺭ ﺁﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺣﻜﻢ ﺑﺪﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ‬
‫ﻣﻮﺟﻮﺩ ﻣﺎﺩّﻱ‪ ،‬ﺩﺭ ﻧﻔﺲ ﺳﺮﺍﻳﺖ ﻣﯽﻛﻨﺪ‪ .‬ﻭ ﺍﻳﻦ ﺣﺎﻟﺖ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱِ ﻣﺎﺩّﻩ‬
‫ﺗﺎ ﻭﻗﺘﯽ ﻧﻔﺲ ﻫﻨﻮﺯ ﺑﻪ ﺑﺪﻥ ﺗﻌﻠّﻖ ﺩﺍﺭﺩ‪ ،‬ﺩﺭ ﻧﻔﺲ ﺟﺮﻳﺎﻥ ﺩﺍﺭﺩ ﻭ ﻣﻮﺟﺐ‬
‫ﺍﺳﺘﻜﻤﺎﻝ ﺟﻮﻫﺮﻱ ﻧﻔﺲ ﻣﯽﺷﻮﺩ ﻭ ﻧﻔﺲ ﺩﺭ ﺍﺛﺮ ﺍﻳﻦ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺷﺪّﺕ‬
‫ﻣﯽﻳﺎﺑﺪ‪.‬‬
‫ﺣﺎﻝ ﺍﮔﺮ ﻧﻔﺲ ﺩﺭ ﺻﺮﺍﻁ ﻋﺒﻮﺩﻳّﺖ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ ،‬ﺩﺭ ﺍﺛﺮ ﺷﺪّﺕ ﻭﺟﻮﺩﻱ‬
‫ﻛﻪ ﭘﻴﺪﺍ ﻣﯽﻛﻨﺪ‪ ،‬ﺁﺭﺍﻡﺁﺭﺍﻡ ﺟﻨﺒﺔ ﺗﻌﻠّﻘﺶ ﺑﻪ ﺑﺪﻥ ﻛﻢ ﻣﯽﺷﻮﺩ ﻭ ﺗﻮﺟّﻬﺶ ﺑﻪ‬
‫ﻋﺎﻟﻢ ﺑﺎﻻ ﺑﻴﺸﺘﺮ ﻣﯽﮔﺮﺩﺩ ﻭ ﺩﺭ ﺍﻳﻦ ﺣﺎﻟﺖ ﻳﻚ ﻧﺤﻮﻩ ﻣﻮﺕ ﺍﺧﺘﻴﺎﺭﻱ ﻧﺼﻴﺐ‬
‫ﺧﻮﺩ ﻣﯽﻛﻨﺪ ﻭ ﺍﺧﺘﻴﺎﺭﺍً ﺍﺯ ﻋﺎﻟﻢ ﺣﺮﻛﺖ ﺑﻪ ﻋﺎﻟﻢ ﻗﺮﺍﺭ ﺳﻴﺮ ﻣﯽﻛﻨﺪ‪ ،‬ﻭﻟﯽ ﺍﮔﺮ‬
‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺻﺮﺍﻁ ﻋﺒﻮﺩﻳّﺖ ﻗﺮﺍﺭ ﻧﺪﺍﺩ ﻭ ﺍﺯ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱِ ﺫﺍﺗﯽ ﺧﻮﺩ ﺩﺭ‬
‫‪ ....................................................................................... 112‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬

‫ﻣﺴﻴﺮ ﺗﻮﺟّﻪ ﺑﻪ ﻋﺎﻟﻢ ﻣﺎﻭﺭﺍﺀ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻜﺮﺩ‪ ،‬ﺑﺎﺯ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱِ ﺫﺍﺗﯽِ ﺍﻭ‬
‫ﺑﺪﻭﻥ ﺁﻥﻛﻪ ﺍﻭ ﺑﺨﻮﺍﻫﺪ‪ ،‬ﺳﻴﺮ ﺑﻪ ﺳﻮﻱ ﻋﺎﻟﻢ ﻣﺎﻭﺭﺍﺀ ﺩﺍﺭﺩ؛ ﻣﻨﺘﻬﺎ ﺗﻀﺎﺩّﻱ ﺑﻴﻦ‬
‫ﺟﻬﺖ ﺗﻜﻮﻳﻨﯽ ﺍﻧﺴﺎﻥ ﺑﺎ ﺟﻬﺖ ﺍﺧﺘﻴﺎﺭﻱ ﻳﺎ ﺗﺸﺮﻳﻌﯽ ﺍﻭ ﺑﻪﻭﺟﻮﺩ ﻣﯽﺁﻳﺪ ﻭ ﺩﺭ‬
‫ﭼﻨﻴﻦ ﺷﺮﺍﻳﻄﯽ ﻭﻗﺘﯽ ﻭﺍﺭﺩ ﻋﺎﻟﻢ ﻗﻴﺎﻣﺖ ﺷﺪ‪ ،‬ﺭﻭﺣﺶ ﺁﻣﺎﺩﮔﯽ ﻻﺯﻡ ﺭﺍ ﺟﻬﺖ‬
‫ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺁﻥ ﻋﺎﻟﻢ ﻧﺪﺍﺭﺩ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ ﭼﻨﻴﻦ ﻋﺎﻟﻤﯽ ﺁﻣﺎﺩﻩ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ﻭ‬
‫ﻟﺬﺍ ﻋﺬﺍﺏﻫﺎﻱ ﻗﻴﺎﻣﺘﯽ ﻧﺼﻴﺐ ﺍﻭ ﻣﯽﺷﻮﺩ‪.‬‬

‫ﻣﺒﻨﺎﻱ ﺍﺧﻼﻕ ﺩﺭ ﻣﻨﻈﺮ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‬

‫ﻫﻤﭽﻨﺎﻥﻛﻪ ﻣﻼﺣﻈﻪ ﻓﺮﻣﻮﺩﻳﺪ؛ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱِ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺑﻪ ﻣﺎ ﮔﻔﺖ‪:‬‬
‫ﻫﺮﭼﻪ ﺑﻪ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻧﺰﺩﻳﻚ ﺷﻮﻳﻢ‪ ،‬ﺑﻪ ﺯﻣﺎﻥ‪ ،‬ﻳﻌﻨﯽ ﺑﻪ ﮔﺬﺷﺘﻪ ﻭ ﺁﻳﻨﺪﻩ ﻧﺰﺩﻳﻚ‬
‫ﺷﺪﻩﺍﻳﻢ ﻭ ﻫﺮﭼﻪ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻓﺎﺻﻠﻪ ﺑﮕﻴﺮﻳﻢ‪ ،‬ﺑﻪ ﻋﺎﻟﻤﯽ ﻓﻮﻕ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ‬
‫ﻧﺰﺩﻳﻚ ﻣﯽﺷﻮﻳﻢ؛ ﻋﺎﻟﻤﯽ ﻛﻪ ﺩﺭ ﺁﻥ‪ ،‬ﮔﺬﺷﺘﻪ ﻭ ﺁﻳﻨﺪﻩ ﺍﺯ ﻫﻤﺪﻳﮕﺮ ﻓﺎﺻﻠﻪ‬
‫ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﺑﻪ ﻣﻘﺎﻡ ﺑﯽﺯﻣﺎﻥ ﻧﺰﺩﻳﻚ ﻣﯽ ﺷﻮﻳﻢ ﻭ ﺑﻪ ﺗﻌﺒﻴﺮﻱ ﺩﻳﮕﺮ‬
‫ﮔﺬﺷﺘﻪ ﻭ ﺁﻳﻨﺪﻩ ﻛﻪ ﺩﺭ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻗﺎﺑﻞ ﺟﻤﻊ ﻧﻴﺴﺖ‪ ،‬ﺩﺭ ﺁﻥ ﺣﺎﻟﺖ ﺩﺭ ﭘﻴﺶ ﻣﺎ‬
‫ﺟﻤﻊ ﻣﯽﺷﻮﺩ ﻭ ﮔﺬﺷﺘﻪ ﻭ ﺁﻳﻨﺪﻩ ﺩﺭ ﻳﻚ ﻟﺤﻈﻪ ﺩﺭ ﻧﺰﺩ ﺍﻧﺴﺎﻥﺣﺎﺿﺮ ﻣﯽﺑﺎﺷﺪ‬
‫ﻭ ﺷﺮﻁ ﭼﻨﻴﻦ ﺣﻀﻮﺭﻱ‪ ،‬ﻓﺎﺻﻠﻪﮔﺮﻓﺘﻦ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻭ ﺣﻜﻢ ﺁﻥ ﺍﺳﺖ ﻭ ﺍﻳﻦ‬
‫ﻛﻪ ﺣﻜﻢ ﺣﻀﺮﺕ ﺍَﺣﺪ ﺭﺍ ﺑﺮ ﺟﺎﻥ ﻭ ﺭﻓﺘﺎﺭ ﺧﻮﺩ ﺣﺎﻛﻢ ﻧﻤﺎﻳﻴﻢ؛ ﻳﻌﻨﯽ ﻫﺮﭼﻪ‬
‫ﻗﻠﺐ‪ ،‬ﺗﻮﺣﻴﺪﻱﺗﺮ ﺷﻮﺩ ﻭﺩﺭ ﺗﻮﺣﻴﺪِ ﺧﻮﺩ ﺍﺳﺘﻤﺮﺍﺭ ﻭﺭﺯﺩ‪ ،‬ﻫﻤﺔ ﻫﺴﺘﯽ ﺩﺭ ﭘﻴﺶ‬
‫ﺍﻭ ﺟﻤﻊ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺍﺣﺎﻃﻪ ﺑﺮ ﻋﺎﻟﻢ ﻛﺜﺮﺕ ﭘﻴﺪﺍ ﻣﯽﻛﻨﺪ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺩﺭ‬
‫ﺩﻭﺭﺗﺮﻳﻦ ﻧﻘﺎﻁ ﻭ ﻳﺎ ﺩﻭﺭﺗﺮﻳﻦ ﺯﻣﺎﻥﻫﺎ ﺍﺳﺖ ﺩﺭ ﭘﻴﺶ ﺧﻮﺩ ﺣﺎﺿﺮ ﻣﯽﻧﻤﺎﻳﺪ ﻭ‬
‫ﺩﺳﺘﻮﺭﺍﺕ ﺩﻳﻦ ﺩﺭ ﻋﻘﺎﻳﺪ ﻭ ﺍﺧﻼﻕ ﺑﺮﺍﻱ ﺣﺎﻛﻤﻴﺖ ﺣﻜﻢ ﺍﺣﺪﻱ ﺍﺳﺖ ﺗﺎ‬
‫‪113‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﺟﻨﺒﻪﻫﺎﻱ ﻣﺎﺩﻱ ﺍﻧﺴﺎﻥ ﺗﺤﺖ ﺣﺎﻛﻤﻴﺖ ﺟﻨﺒﻪﻫﺎﻱ ﻭﺣﺪﺍﻧﯽِ ﺧﻮﺩ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﻭ‬
‫ﺷﺎﻳﺴﺘﺔ ﻗﺮﺏ ﺍﻟﻬﯽ ﮔﺮﺩﺩ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﺍﺳﺖ ﻛﻪ ﺑﺮﻫﺎﻥ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‬
‫ﻣﯽﺗﻮﺍﻧﺪ ﭘﻠﯽ ﺑﻪ ﺳﻮﻱ ﻋﺮﻓﺎﻥ ﺑﺎﺷﺪ‪.‬‬

‫ﻣﻮﺿﻮﻉ ﺍﻧﺘﻘﺎﻝ ﺗﺨﺖ ﻣﻠﻜﻪ ﺳﺒﺄ ﻭ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‬

‫ﻭﻗﺘﯽ ﻣﺘﻮﺟّﻪ ﺷﺪﻳﻢ ﻛﻪ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ‪ ،‬ﻋﻴﻦ ﺣﺮﻛﺖ ﺍﺳﺖ ﻭ ﺭﻭﺷﻦ ﺷﺪ ﻛﻪ‬
‫ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻫﺮ ﻟﺤﻈﻪ ﻋﺎﻟﻢ ﺟﺪﻳﺪﻱ ﺍﺳﺖ ﻭ ﺭﻭﺷﻦ ﺷﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻫﺮﻟﺤﻈﻪ‬
‫ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﺭﺍ ﺍﻳﺠﺎﺩ ﻣﯽﻛﻨﺪ‪ ،‬ﺣﺎﻝ ﺍﮔﺮ ﺍﻧﺴﺎﻧﯽ ﺗﺰﻛﻴﻪ ﻛﺮﺩ ﻭ ﺑﻪ ﻭﺣﺪﺕ ﺭﺳﻴﺪ ‪،‬‬
‫ﻣﯽﺗﻮﺍﻧﺪ ﺑﻪ ﻣﺒﺎﺩﻱ ﻋﺎﻟﻢ ﻛﺜﺮﺕ ﻧﺰﺩﻳﻚ ﺷﻮﺩ ﻭ ﺩﺭ ﺁﻥ ﺗﺼﺮّﻑ ﻛﻨﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ‬
‫ﭼﻨﻴﻦ ﺍﻧﺴﺎﻧﯽ ﺍﺭﺍﺩﻩ ﻛﻨﺪ ﻗﺴﻤﺘﯽ ﺍﺯ ﻋﺎﻟﻢ ﻣﺎﺩّﻩ ﻛﻪ ﺩﺭ ﻓﻼﻥ ﻗﺴﻤﺖ ‪ -‬ﻣﺜﻼً ﺩﺭ‬
‫ﻣﻨﻄﻘﺔ ﻳﻤﻦ‪ -‬ﺭﻳﺰﺵ ﻣﯽﻛﻨﺪ ﺩﺭ ﻓﻼﻥ ﻗﺴﻤﺖ ﺩﻳﮕﺮ‪ -‬ﻣﺜﻼً ﺩﺭ ﺍﻭﺭﺷﻠﻴﻢ‪ -‬ﺭﻳﺰﺵ‬
‫ﻛﻨﺪ ﭼﻨﻴﻦ ﻣﯽﺷﻮﺩ ﻛﻪ ﺍﻭ ﺍﺭﺍﺩﻩ ﻛﺮﺩﻩ ﺍﺳﺖ؛ ﻣﺜﻞ ﻧﻮﺭ ﭼﺮﺍﻍ ﻗﻮّﻩﺍﻱ ﻛﻪ ﺩﺭ‬
‫ﺩﺳﺖ ﻣﺎ ﺍﺳﺖ ﻭ ﺑﻪﺟﺎﻱ ﺍﻳﻦﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﻜﺎﻥ ﺑﻴﻨﺪﺍﺯﻳﻢ‪ ،‬ﺩﺭ ﻣﻜﺎﻥ ﺩﻳﮕﺮﻱ‬
‫ﺑﻴﻨﺪﺍﺯﻳﻢ‪ .‬ﭘﺲ ﺍﻳﻦﻃﻮﺭ ﻧﺒﻮﺩ ﻛﻪ ﻭﻗﺘﯽ ﺣﻀﺮﺕِ »ﻋﺎﺻﻒﺑﻦﺑﺮﺧﻴﺎ« ﺗﺨﺖ ﻣﻠﻜﺔ‬
‫ﺳﺒﺄ ﺭﺍ ﺑﻪ ﺍﻭﺭﺷﻠﻴﻢ ﺁﻭﺭﺩ‪ ،‬ﺁﻥ ﺗﺨﺖ ﺭﺍ ﺑﺎ ﺳﺮﻋﺖ ﺯﻳﺎﺩ ﺣﺮﻛﺖ ﺩﺍﺩ‪ ،‬ﭼﺮﺍﻛﻪ‬
‫ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﺍَﻧَﺎ ﺍﺗِﻴﻚَ ﺑِﻪِ ﻗَﺒْﻞَ ﺍَﻥْ ﻳَﺮْﺗَﺪَّ ﺍِﻟَﻴْﻚَ ﻃَﺮْﻓُﻚَ«‪ 31‬ﻳﻌﻨﯽ؛ ﻣﻦ ﺁﻥ ﺗﺨﺖ‬
‫ﺭﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﺍﻱ ﺳﻠﻴﻤﺎﻥ! ﻗﺒﻞ ﺍﺯ ﺁﻥﻛﻪ ﭼﺸﻢ ﺑﺮﻫﻢ ﺯﻧﯽ‪ ،‬ﻣﯽﺁﻭﺭﻡ؛ ﻳﻌﻨﯽ ﻗﺒﻞ‬
‫ﺍﺯ ﮔﺬﺷﺖ ﻫﺮ ﻟﺤﻈﻪ ﺍﺯ ﺯﻣﺎﻥ‪ .‬ﭘﺲ ﺣﻀﺮﺕِ »ﻋﺎﺻﻒﺑﻦﺑﺮﺧﻴﺎ« ﻃﺒﻖ ﺑﺤﺚ‬
‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‪ ،‬ﻭﺟﻮﺩ ﺁﻥ ﺗﺨﺖ ﺭﺍ ﺑﻪﺟﺎﻱ ﺁﻥﻛﻪ ﺩﺭ ﻳﻤﻦ ﺭﻳﺰﺵ ﻛﻨﺪ‪ ،‬ﺩﺭ‬
‫ﺍﻭﺭﺷﻠﻴﻢ ﺭﻳﺰﺵ ﺩﺍﺭﺩ‪.‬‬

‫‪ - 31‬ﺳﻮﺭﻩ ﻧﺤﻞ‪ ،‬ﺁﻳﻪ ‪.40‬‬

‫‪ ....................................................................................... 114‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬

‫ﺩﺭ ﻣﻮﺭﺩ ﻃﯽّﺍﻻﺭﺽ ﻧﻴﺰ ﺑﺎﻳﺪ ﻣﺘﻮﺟّﻪ ﺑﻮﺩ؛ ﻭﻗﺘﯽ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻛﺴﯽ ﭼﻨﻴﻦ‬
‫ﺗﻮﺍﻧﺎﻳﯽ ﻣﯽﺩﻫﺪ‪ ،‬ﺍﻭ ﻣﯽﺗﻮﺍﻧﺪ ﺩﺭ ﻣﺒﺎﺩﻱ ﺭﻳﺰﺵ ﺑﺪﻧﺶ ﺗﺼﺮّﻑ ﻛﻨﺪ ﻭ ﺑﺪﻧﺶ‬
‫ﺭﺍ ﻫﺮﺟﺎ ﺧﻮﺍﺳﺖ‪ ،‬ﺭﻳﺰﺵ ﺩﻫﺪ‪.‬‬
‫ﻣﻨﻈﻮﺭ ﺍﺯ ﻃﺮﺡ ﻧﻜﺎﺕ ﺍﺧﻴﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺪﺍﻧﻴﻢ ﻣﺒﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ‬
‫ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦﻛﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺴﺎﺋﻞ ﻣﻬﻢ ﻭ ﺳﻠﻮﻛﯽ ﻭ ﻣﻌﺮﻓﺘﯽ ﺭﺍ ﺗﺒﻴﻴﻦ ﻣﯽ‬
‫ﻧﻤﺎﻳﺪ‪ ،‬ﺟﻬﺖ ﺍﺻﻼﺡ ﺍﻧﺴﺎﻥ‪ ،‬ﺭﺍﻩ ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ‪ ،‬ﺑﻪ ﺍﻣﻴﺪ ﺁﻥﻛﻪ ﺑﺎ ﺗﻌﻤّﻖ ﻫﺮﭼﻪ‬
‫ﺑﻴﺸﺘﺮ ﺑﻪ ﺁﻥ ﭘﺮﺩﺍﺧﺘﻪ ﺷﻮﺩ‪.‬‬

‫ﺟﻬﺎﻥ ﺩﺭ ﻣﻨﻈﺮ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻭ ﺩﺭ ﻣﻨﻈﺮ ﻋﺮﻓﺎﻥ‬

‫ﻋﺮﻓﺎ ﺟﻬﺎﻥ ﺭﺍ ﺩﺭ ﻣﻨﻈﺮ ﺧﻮﺩ ﭼﻨﻴﻦ ﺗﻮﺻﻴﻒ ﻣﯽﻛﻨﻨﺪ ﻛﻪ‪:‬‬
‫ﺧﻠﻞ ﻳﺎﺑﺪ ﻫﻤﻪ ﻋﺎﻟﻢ ﺳﺮﺍﭘﺎﻱ‬ ‫ﺍﮔﺮ ﻳﻚ ﺫﺭّﻩ ﺭﺍ ﺑﺮﮔﻴﺮﻱ ﺍﺯ ﺟﺎﻱ‬
‫ﭼﺮﺍ ﻛﻪ ﻫﻤﺔ ﻋﺎﻟﻢ ﻇﻬﻮﺭ ﺣﻜﻤﺖ ﺧﺪﺍﻱ ﺣﻜﻴﻢ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﺣﻘﻴﻘﺖ ﻳﻚ‬
‫ﺫﺭّﻩ ﻭ ﻣﺠﻤﻮﻋﺔ ﻋﺎﻟﻢ‪ ،‬ﻳﻚ ﺷﻴﺊ ﻭﺍﺣﺪ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﺣﻘﻴﻘﺖ ﺫﺭّﻩ ﻣﻌﺪﻭﻡ ﺷﻮﺩ‬
‫ﻫﻤﺔ ﻋﺎﻟﻢ ﻣﻌﺪﻭﻡ ﻣﯽﮔﺮﺩﺩ‪.‬‬
‫ﺑﺮﻭﻥ ﻧﻨﻬﺎﺩﻩ ﭘﺎ ﺍﺯ ﺣﺪّ ﺍﻣﻜﺎﻥ‬ ‫ﻫﻤﻪ ﺳﺮﮔﺸﺘﻪ ﻭ ﻳﻚ ﺟﺰﻭ ﺍﺯ ﺍﻳﺸﺎﻥ‬
‫ﻫﻤﺔ ﻋﺎﻟﻢ ﺳﻴﺮ ﺑﻪ ﺳﻮﻱ ﺭﺏﺍﻟﻌﺎﻟﻤﻴﻦ ﺩﺍﺭﻧﺪ ﻭ ﺩﻫﺎﻥ ﺑﺎﺯ ﻛﺮﺩﻩﺍﻧﺪ ﺗﺎ ﺍﺯ‬
‫ﻓﻴﺾ ﺣﻖ ﺑﻬﺮﻩ ﮔﻴﺮﻧﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻥ ﺑﺎﺭﮔﺎﻩ ﻧﺰﺩﻳﻚ ﻛﻨﻨﺪ‪ ،‬ﭼﻮﻥ ﺳﺒﺐ‬
‫ﺍﻳﺠﺎﺩ ﻋﺎﻟﻢ ﺑﻪ ﻣﻮﺟﺐ »ﻓَﺎَﺣْﺒَﺒْﺖُ ﺍَﻥْ ﺍُﻋْﺮَﻑ« ﻣﺤﺒﺖِ ﻇﻬﻮﺭ ﻭ ﺍﻇﻬﺎﺭ ﺑﻮﺩﻩ ﺍﺳﺖ‬
‫ﻭ ﺩﺭ ﻫﺮ ﺫﺭّﺓ ﻋﺎﻟﻢ‪ ،‬ﺍﻳﻦ ﻣﺤﺒﺖ ﺳﺎﺭﻱ ﺍﺳﺖ‪ .‬ﭘﺲ ﻫﻤﺔ ﻋﺎﻟﻢ ﺳﺮﮔﺸﺘﺔ ﻣﺤﺒﺖ‬
‫ﻭ ﻋﺸﻖﺍﻧﺪ ﻭ ﻃﺎﻟﺐ ﻣﺒﺪﺀ ﺣﻘﻴﻘﯽ‪ .‬ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ‪:‬‬
‫ﻛﻪ ﭘﻴﻮﺳﺘﻪ ﻣﻴﺎﻥ ﺧَﻠﻊ ﻭ ﻟﺒْﺲﺍﻧﺪ‬ ‫ﺗﻮ ﮔﻮﻳﯽ ﺩﺍﺋﻤﺎً ﺩﺭ ﺳﻴﺮ ﻭ ﺣﺒﺲﺍﻧﺪ‬
‫‪115‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﻭ ﺑﺎ ﺍﻳﻦﻛﻪ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻋﺪﻡﺍﻧﺪ‪ ،‬ﺑﺎ ﻓﻴﺾ ﺩﺍﺋﻤﯽ ﺍﺯ ﻃﺮﻑ ﻧَﻔَﺲِ‬

‫ﺭﺣﻤﺎﻧﯽ‪ ،‬ﺩﺭ ﻭﺟﻮﺩْ ﻣﺴﺘﻘﺮ ﺷﺪﻩﺍﻧﺪ ﻭ ﺁﻥﻫﺎ ﺭﺍ ﺍﺯ ﺍﻓﻮﻝ ﺩﺭ ﻋﺪﻣﻴﺖ ﺧﻮﺩ ﻧﮕﻪ‬
‫ﻣﯽﺩﺍﺭﺩ‪.‬‬
‫ﻧﻪ ﺁﻏﺎﺯِ ﻳﻜﯽ ﭘﻴﺪﺍ‪ ،‬ﻧﻪ ﺍﻧﺠﺎﻡ‬ ‫ﻫﻤﻪ ﺩﺭ ﺟﻨﺒﺶ ﻭ ﺩﺍﺋﻢ ﺩﺭ ﺁﺭﺍﻡ‬
‫ﻭ ﻟﺬﺍ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻣﺘﺤﻮﻝﺍﻧﺪ ﻭ ﻧﻪ ﺩﺭ ﻣﻜﺎﻧﯽ ﻳﺎ ﺣﺎﻟﺘﯽ ﺧﺎﺹ ﻣﺘﻮﻗﻒﺍﻧﺪ‬
‫ﻭ ﻧﻪ ﺣﺮﻛﺖ ﺁﻥﻫﺎ ﺍﺑﺘﺪﺍﻳﯽ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺍﻧﺘﻬﺎﻳﯽ‪.‬‬
‫ﻭﺯ ﺁﻥﺟﺎ ﺭﺍﻩ ﺑﺮﺩﻩ ﺗﺎ ﺑﻪ ﺩﺭﮔﺎﻩ‬ ‫ﻫﻤﻪ ﺍﺯ ﺫﺍﺕ ﺧﻮﺩ ﭘﻴﻮﺳﺘﻪ ﺁﮔﺎﻩ‬
‫ﺑﻪ ﺣﻜﻢ ﺍﻳﻦﻛﻪ ﻫﺮ ﺟﺎ ﻭﺟﻮﺩ ﺑﺎﺷﺪ ﻋﻠﻢ ﻭ ﺣﻴﺎﺕ ﻫﺴﺖ‪ ،‬ﻫﻤﺔ ﺫﺭّﺍﺕ ﻋﺎﻟﻢ‬
‫ﻫﻢ ﺁﮔﺎﻩ ﺑﻪ ﻧﻘﺺ ﺧﻮﺩ ﻭ ﻫﻢ ﻣﺘﻮﺟﻪ ﻛﻤﺎﻝ ﺧﺎﻟﻖ ﺧﻮﺩﻧﺪ ﻭ ﻟﺬﺍ ﺳﻴﺮ ﺑﻪ ﺳﻮﻱ‬
‫ﻛﻤﺎﻝ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺳﻴﺮ ﺑﻪ ﺳﻮﻱ ﺧﺎﻟﻖ ﺧﻮﺩ ﭘﻴﺸﻪ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺟﺎﻧﺎﻥ‬ ‫ﺭﻭﻱِ‬ ‫ﺟﺎﻥﻓﺰﺍﻱ‬ ‫ﺟﻤﺎﻝ‬ ‫ﺑﻪ ﺯﻳﺮ ﭘﺮﺩﻩﺍﻱ ﻫﺮ ﺫﺭّﻩ ﭘﻨﻬﺎﻥ‬
‫ﺩﺭ ﺯﻳﺮ ﻫﺮ ﺫﺭّﻩﺍﻱ ﺟﻤﺎﻝ ﺟﺎﻥﻓﺰﺍﻱ ﺣﻀﺮﺕ ﺩﻭﺳﺖ ﭘﻨﻬﺎﻥ ﺍﺳﺖ ﻭ ﻫﺮ‬
‫ﺫﺭّﻩ ﺩﺭ ﺣﺎﻝ ﺗﻤﺎﺷﺎﻱ ﺟﻤﺎﻝ ﺍﻭﺳﺖ ﻭ ﺑﺎ ﺗﻤﺎﻡ ﻭﺟﻮﺩْ ﺩﻫﺎﻥ ﺑﻪ ﺳﻮﻱ ﺍﻭ ﺑﺎﺯ‬
‫ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺍﻭ ﻣﯽﻧﻮﺷﺪ ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﺑﻪ ﺳﻮﻱ ﺍﻭ ﭘﺎﻱﻛﻮﺑﯽ ﻣﯽﻛﻨﺪ‪.‬‬
‫ﺑﻴﺎ ﺑﺮﮔﻮ ﻛﻪ ﺍﺯ ﻋﺎﻟَﻢ ﭼﻪ ﺩﻳﺪﻱ؟‬ ‫ﺗﻮ ﺍﺯ ﻋﺎﻟَﻢ ﻫﻤﯽ ﻟﻔﻈﯽ ﺷﻨﻴﺪﻱ‬
‫ﭼﺮﺍ ﻛﻪ ﻋﺎﻟَﻢ ﺳﺮﺍﺳﺮ ﺷﻮﺭ ﻭ ﺣﺮﻛﺖ ﺍﺳﺖ ﺑﻪ ﺳﻮﻱ ﺣﻀﺮﺕ ﺟﺎﻧﺎﻥ‪ ،‬ﺍﺯ ﺍﻭ‬
‫ﻣﯽﮔﻴﺮﺩ ﻭ ﺑﻪ ﺳﻮﻱ ﺍﻭ ﻣﯽﺷﻮﺩ‪.‬‬
‫ﭼﻪ ﺑﺎﺷﺪ ﺁﺧﺮﺕ‪ ،‬ﭼﻮﻥ ﺍﺳﺖ ﺩﻧﻴﺎ؟‬ ‫ﭼﻪ ﺩﺍﻧﺴﺘﯽ ﺯ ﺻﻮﺭﺕ ﻳﺎ ﺯ ﻣﻌﻨﯽ‬
‫ﺁﻳﺎ ﺟﺰ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻇﺎﻫﺮ ﻋﺎﻟﻢ ﺟﻤﺎﻝ ﺑﺎﻃﻦ ﺁﻥ ﺍﺳﺖ؟ ﺁﻳﺎ ﺁﻥ ﺑﺎﻃﻦ ﻛﻪ‬
‫ﻫﻤﺎﻥ ﺁﺧﺮﺕ ﺍﺳﺖ ﻫﻢ ﺍﻛﻨﻮﻥ ﻣﻮﺟﻮﺩ ﻧﻴﺴﺖ ﻛﻪ ﻣﯽﻓﺮﻣﺎﻳﺪ‪» :‬ﻳَﻌْﻠَﻤُﻮﻥَ ﻇَﺎﻫِﺮًﺍ‬
‫ﻣِّﻦَ ﺍﻟْﺤَﻴَﺎﺓِ ﺍﻟﺪُّﻧْﻴَﺎ ﻭَﻫُﻢْ ﻋَﻦِ ﺍﻵْﺧِﺮَﺓِ ﻫُﻢْ ﻏَﺎﻓِﻠُﻮﻥَ«‪ 32‬ﻳﻌﻨﯽ ﺍﻳﻦﻫﺎ ﻇﺎﻫﺮ ﺣﻴﺎﺕ‬
‫‪ ....................................................................................... 116‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬

‫ﺩﻧﻴﺎﻳﯽ ﺭﺍ ﻣﺘﻮﺟﻪﺍﻧﺪ ﻭ ﺍﺯ ﺑﺎﻃﻦ ﺁﻥ ﺩﺭ ﻏﻔﻠﺖﺍﻧﺪ‪ .‬ﺩﺭ ﺣﺎﻟﯽ ﻛﻪ ﻭﺍﮊﺓ »ﻏﻔﻠﺖ« ﺑﻪ‬

‫ﻣﻌﻨﺎﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻱ ﻫﻢ ﺍﻛﻨﻮﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭﻟﯽ ﺁﻥﻫﺎ ﺑﻪ ﺁﻥ ﺗﻮﺟﻪ‬
‫ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﺩﺍﻣﻪ ﻣﯽﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﻧﻪ ﻣﺎﻻﺗُﺒْﺼِﺮﻭﻥ ﺁﺧﺮ ﺷﻨﻴﺪﻱ؟‬ ‫ﻫﻤﻴﻦ ﻧَﺒْﻮَﺩ ﺟﻬﺎﻥ ﺁﺧﺮ ﻛﻪ ﺩﻳﺪﻱ‬
‫ﭘﺲ ﺑﺪﺍﻥ ﻛﻪ ﺟﻬﺎﻥ ﻫﻤﻴﻦ ﻇﺎﻫﺮﻱ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ﺩﺭ ﻣﻌﺮﺽ ﭼﺸﻢ ﻭ‬
‫ﺣﺲّ ﻗﺮﺍﺭ ﻣﯽﮔﻴﺮﺩ‪ .‬ﻣﮕﺮ ﻧﻪ ﺍﻳﻦﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻓﺮﻣﻮﺩ‪» :‬ﻓَﻼ ﺍُﻗْﺴِﻢُ ﺑِﻤﺎ ﺗُﺒْﺼِﺮﻭﻥَ‬
‫ﻭَ ﻣَﺎ ﻻ ﺗُﺒْﺼِﺮﻭﻥ«‪ 33‬ﻳﻌﻨﯽ ﺳﻮﮔﻨﺪ ﺑﻪ ﺁﻧﭽﻪ ﺷﻤﺎ ﻣﯽﺑﻴﻨﻴﺪ ﻭ ﺁﻧﭽﻪ ﻧﻤﯽﺑﻴﻨﻴﺪ‪.‬‬
‫ﻫﺮ ﺁﻧﭽﻪ ﺩﻳﺪﻩﺍﻱ ﺍﺯ ﻭﻱ ﻣﺜﺎﻝ ﺍﺳﺖ‬ ‫ﺗﻮ ﺩﺭ ﺧﻮﺍﺑﯽ ﻭ ﺍﻳﻦ ﺩﻳﺪﻥ ﺧﻴﺎﻝ‬
‫ﺍﺳﺖﺗﺎ ﺍﻧﺴﺎﻥ ﺳﻴﺮ ﺑﻪ ﺑﺎﻃﻦ ﺍﻳﻦ ﻋﺎﻟﻢ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺩﺭ ﺧﻮﺍﺏ ﺍﺳﺖ ﻭ ﻣﺘﻮﺟﻪ‬
‫ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﻦ ﻇﺎﻫﺮﻱ ﻛﻪ ﺑﺎ ﺁﻥ ﺭﻭﺑﻪﺭﻭﺳﺖ‪ ،‬ﻇﻬﻮﺭ ﻭ ﺟﻠﻮﺓ ﺑﺎﻃﻨﯽ ﺍﺳﺖ ﻛﻪ‬
‫ﺁﻥ ﺍﺻﻞ ﻭ ﭘﺎﻳﺪﺍﺭ ﺍﺳﺖ‪.‬‬
‫ﺑﺪﺍﻧﯽ ﻛﺎﻥ ﻫﻤﻪ ﻭَﻫْﻢ ﺍﺳﺖ ﻭ ﭘﻨﺪﺍﺭ‬ ‫ﺑﻪ ﺻﺒﺢ ﺣﺸﺮ ﭼﻮﻥ ﮔﺮﺩﻱ ﺗﻮ ﺑﻴﺪﺍﺭ‬
‫ﭼﻮﻥ ﺑﻤُﺮﺩﻱ ‪ -‬ﺑﻪ ﻫﺮ ﻧﺤﻮﻩ ﻣُﺮﺩﻥ‪ ،‬ﭼﻪ ﺍﺧﺘﻴﺎﺭﻱ ﻭ ﭼﻪ ﺗﻜﻮﻳﻨﯽ ‪ -‬ﻣﺘﻮﺟﻪ ﻣﯽﺷﻮﻱ‬
‫ﻛﻪ ﺍﻳﻦ ﺩﻭﮔﺎﻧﻪ ﺩﻳﺪﻥﻫﺎ ﻭ ﺍﻳﻦ ﻛﺜﻴﺮ ﺩﻳﺪﻥﻫﺎ‪ ،‬ﻫﻤﻪ ﻭ ﻫﻤﻪ ﺑﻪ ﺟﻬﺖ ﺑﺎﺯﻱﻫﺎﻱ‬
‫ﻣَﺎﺗﻮﺍﺍﻧْﺘَﺒِﻬُﻮﺍ«‪34‬‬ ‫ﺧﻴﺎﻝ ﺑﻮﺩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺭﺳﻮﻝﺧﺪﺍ‪ ‬ﻓﺮﻣﻮﺩ‪» :‬ﺍَﻟﻨّﺎﺱُ ﻧِﻴﺎﻡ ﻓَﺎِﺫﺍ‬
‫ﻳﻌﻨﯽ ﻣﺮﺩﻡ ﻫﻢ ﺍﻛﻨﻮﻥ ﺩﺭ ﺧﻮﺍﺏﺍﻧﺪ ﻭ ﭼﻮﻥ ﺑﻤﻴﺮﻧﺪ‪ ،‬ﺑﻴﺪﺍﺭ ﻣﯽﺷﻮﻧﺪ‪.‬‬
‫ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻥ ﮔﺮﺩﺩ ﻣﺒﺪّﻝ‬ ‫ﭼﻮ ﺑﺮﺧﻴﺰﺩ ﺧﻴﺎﻝ ﭼﺸﻢ ﺍَﺣْﻮَﻝْ‬

‫‪ - 32‬ﺳﻮﺭﻩ ﺭﻭﻡ ﺁﻳﻪ ‪7‬‬

‫‪ - 33‬ﺳﻮﺭﻩ ﺍﻟﺤﺎﻗﻪ ﺁﻳﺎﺕ ‪ 38‬ﻭ ‪39‬‬
‫‪ - 34‬ﺑﺤﺎﺭ‪ ،‬ﺝ‪.43 ،4‬‬
‫‪117‬‬ ‫ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ‪................................................................................................‬‬

‫ﭼﺸﻢِ ﺩﻭ ﺑﻴﻦ‪ ،‬ﺑﻪ ﺟﻬﺖ ﻏﻔﻠﺖ ﺍﺯ ﺑﺎﻃﻦ ﻋﺎﻟﻢ‪ ،‬ﺑﺎﻃﻦ ﻭ ﻇﺎﻫﺮ ﺭﺍ ﺩﻭ ﺗﺎ ﻣﯽ‬
‫ﺑﻴﻨﺪ‪ ،‬ﻭﻟﯽ ﻭﻗﺘﯽ ﺳﺎﻟﻚ ﺑﻪ ﻣﻘﺎﻡ ﺗﻮﺣﻴﺪ ﺭﺳﻴﺪ ﻛﻮﻧﻴﻦ ﺑﻪ ﻧﻮﺭ ﻭﺣﺪﺍﻧﻴﺖ ﻣﺤﻮ‬
‫ﻣﯽﮔﺮﺩﺩ ﻭ ﺟﺰ ﺣﯽّ ﻗﻴّﻮﻡ ﺭﺍ ﺩﺭ ﺻﺤﻨﻪ ﻧﻤﯽﻳﺎﺑﺪ ﻭ ﻣﺤﻘَﻖ ﻣﯽﺷﻮﺩ ﻛﺮﻳﻤﺔ‬
‫ﺍﻟْﻘَﻬَّﺎﺭِ«‪35‬‬ ‫»ﻳَﻮْﻡَ ﺗُﺒَﺪَّﻝُ ﺍﻷَﺭْﺽُ ﻏَﻴْﺮَ ﺍﻷَﺭْﺽِ ﻭَﺍﻟﺴَّﻤَﺎﻭَﺍﺕُ ﻭَﺑَﺮَﺯُﻭﺍْ ﻟﻠّﻪِ ﺍﻟْﻮَﺍﺣِﺪِ‬
‫ﻳﻌﻨﯽ؛ ﺭﻭﺯﻱ ﻛﻪ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ‪ ،‬ﻏﻴﺮ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺍﻣﺮﻭﺯﻳﻦ ﻣﯽﺷﻮﺩ ﻭ‬
‫ﻫﻤﻪ ﺑﺮﺍﻱ ﺧﺪﺍﻱ ﻭﺍﺣﺪ ﻗﻬّﺎﺭ ﺑﺮﻭﺯ ﻣﯽﻛﻨﺪ‪ .‬ﻭ ﻟﺬﺍ ﺩﺭ ﺁﻥ ﺣﺎﻝ ﺟﺰ ﻭﺍﺣﺪ ﻗﻬّﺎﺭ‪،‬‬
‫ﻫﻤﻪ ﭼﻴﺰ ﻣﺤﻮ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﭼﺮﺍ ﻛﻪ‪:‬‬
‫ﻧﻤﺎﻧﺪ ﻧﻮﺭ ﻧﺎﻫﻴﺪ ﻭ ﻣﻪ ﻭ ﻣﻬﺮ‬ ‫ﭼﻮ ﺧﻮﺭﺷﻴﺪ ﺟﻬﺎﻥ ﺑﻨﻤﺎﻳﺪﺕ ﭼﻬﺮ‬
‫ﺁﺭﻱ؛ ﭼﻮﻥ ﻧﻮﺭ ﺫﺍﺕ ﺍَﺣﺪﻱ ﺩﺭ ﺁﻳﻴﻨﺔ ﻗﻠﺐ ﺳﺎﻟﻚ ﺭﺥ ﻧﻤﺎﻳﺪ‪ ،‬ﺩﻳﮕﺮ‬
‫ﭼﻴﺰﻱ ﻧﻤﺎﻧﺪ‪ .‬ﭘﺲ‪:‬‬
‫‪36‬‬
‫ﭼﻮ ﻧﺘﻮﺍﻧﯽ ﭼﻪ ﺳﻮﺩ ﺁﻥﮔﻪ ﻛﻪ ﺩﺍﻧﯽ‬ ‫ﺑﺪﺍﻥ ﺍﻛﻨﻮﻥ ﻛﻪ ﻛﺮﺩﻥ ﻣﯽﺗﻮﺍﻧﯽ‬
‫ﺩﺭ ﺍﻧﺘﻬﺎ ﻣﯽﻓﺮﻣﺎﻳﺪ‪ :‬ﭘﺲ ﺍﻱ ﺍﻧﺴﺎﻥ ﺑﻪ ﺟﻬﺖ ﺟﺎﻣﻌﻴﺘﯽ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺗﻮ‬
‫ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺯ ﻃﺮﻳﻖ ﺳﻠﻮﻙ ﺻﺤﻴﺢ‪ ،‬ﺍﻣﻜﺎﻥ ﻣﻜﺸﻮﻑ ﺷﺪﻥ ﺣﻘﺎﻳﻖ ﺑﺮﺍﻱ ﺗﻮ‬
‫ﻫﺴﺖ ﺗﺎ ﺩﺭ ﻋﻮﺍﻟﻢ ﻟﻄﻴﻔﺔ ﻣﻠﻜﻮﺗﯽ ﺳﻴﺮ ﻛﻨﯽ ﻭ ﻫﺴﺘﯽﻫﺎﻱ ﻣﺠﺎﺯﻱ ﺭﺍ ﺩﺭ ﭘﺮﺗﻮ‬
‫ﺗﺠﻠﻴﺎﺕ ﺫﺍﺕ ﺍﺣﺪﻱ ﻓﺎﻧﯽ ﻧﻤﺎﻳﯽ ﻭ ﺣﻖ ﺭﺍ ﺑﻪ ﺣﻖ ﺑﺒﻴﻨﯽ‪ ،‬ﻛﻪ ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ‬
‫ﻓﺮﺻﺖ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﺑﺮﺍﻳﺖ ﻣﻴﺴﺮ ﺍﺳﺖ ﺑﻪ ﻣﻴﺪﺍﻥ ﻧﻴﺎﻳﯽ ﻭ ﺧﻮﺩ ﺭﺍ ﻣﺸﻐﻮﻝ ﺍﻣﻮﺭ‬
‫ﻛﺜﻴﺮﻩ ﻛﻨﯽ‪ ،‬ﻭﻗﺘﯽ ﻓﺮﺻﺖ ﺭﻓﺖ ﺑﺮﺍﻱ ﻫﻤﻴﺸﻪ ﻣﺤﺮﻭﻡ ﺧﻮﺍﻫﯽ ﻣﺎﻧﺪ‪.‬‬
‫ﭼﻨﺎﻧﭽﻪ ﻣﻼﺣﻈﻪ ﻓﺮﻣﻮﺩﻳﺪ؛ ﻋﺎﺭﻑ ﺳﻌﯽ ﺩﺍﺭﺩ ﺍﻭﻻً‪ :‬ﺑﺎﻃﻦ ﻣﺘﺤﻮﻝ ﻋﺎﻟﻢ ﺭﺍ‬
‫ﺑﺎ ﭼﺸﻢ ﺩﻝ ﺑﻨﮕﺮﺩ‪ .‬ﺛﺎﻧﻴﺎً‪ :‬ﺗﻔﺴﻴﺮﻱ ﺩﺭﺳﺖ ﺍﺯ ﺁﻥ ﺍﺭﺍﺋﻪ ﻧﻤﺎﻳﺪ ﻭ ﻫﻤﺔ ﻛﺜﺮﺍﺕ ﺭﺍ‬

‫‪ - 35‬ﺳﻮﺭﻩ ﺍﺑﺮﺍﻫﻴﻢ ﺁﻳﻪ ‪48‬‬

‫‪ - 36‬ﺍﻳﻦ ﺍﺷﻌﺎﺭ ﺑﻪ ﻋﻨﻮﺍﻥ ﻧﻤﻮﻧﻪ ﺍﺯ ﮔﻠﺸﻦ ﺭﺍﺯ ﺷﻴﺦﻣﺤﻤﻮﺩﺷﺒﺴﺘﺮﻱ ﺁﻭﺭﺩﻩ ﺷﺪ‪.‬‬
‫‪ ....................................................................................... 118‬ﺍﺯ ﺑﺮﻫﺎﻥ ﺗﺎ ﻋﺮﻓﺎﻥ‬

‫ﺩﺭ ﻧﻮﺭ ﻭﺣﺪﺕ ﺍَﺣﺪﻱ ﺑﻪ ﺗﻤﺎﺷﺎ ﺑﻨﺸﻴﻨﺪ ﻭ ﻓﻴﺾ ﻭ ﻓﻴّﺎﺽ ﻭ ﻣﻔﻴﺾ ﺭﺍ ﺳﺮﺍﺳﺮ‬
‫ﻧﻮﺭ ﺑﻴﺎﺑﺪ‪ ،‬ﻭ ﺩﺭ ﺭﺍﺳﺘﺎﻱ ﻗﻴﺎﻣﺖ ﺍﺧﺘﻴﺎﺭﻱِ ﺧﻮﺩ ﮔﺎﻡ ﺑﺮﺩﺍﺭﺩ‪.‬‬
‫ﻣﺎ ﻣﻌﺘﻘﺪﻳﻢ ﺑﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﺁﺩﺭﺱ ﺻﺤﻴﺤﯽ ﺍﺳﺖ ﺑﻪ ﺳﻮﻱ‬
‫ﭼﻨﻴﻦ ﻧﮕﺎﻩ ﻭ ﺳﻠﻮﻙ‪ .‬ﭼﺮﺍ ﻛﻪ ﻭﻗﺘﯽ ﻋﻘﻞ ﻣﺘﻮﺟﻪ ﺫﺍﺕ ﻣﺘﺤﻮﻝ ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﺷﺪ‬
‫ﻭ ﻓﻬﻤﻴﺪ ﺍﻳﻦ ﺫﺍﺕ‪ ،‬ﺳﺮﺍﺳﺮ ﻧﻴﺎﺯ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻳﻚ ﻟﺤﻈﻪ ﻓﻴﺾ ﻋﺎﻟﻢ ﺑﺎﻻ ﺍﺯ ﺁﻥ‬
‫ﮔﺮﻓﺘﻪ ﺷﻮﺩ‪ ،‬ﻫﻴﭻ ﻣﯽﺷﻮﺩ‪ ،‬ﻭ ﻭﻗﺘﯽ ﻓﻬﻤﻴﺪ ﺟﻬﺎﻥ ﺩﺍﺭﺩ ﺑﺎ ﺗﺒﺪﻳﻞ ﻗﻮﻩ ﺑﻪ ﻓﻌﻞ‪ ،‬ﺑﻪ‬
‫ﺳﻮﻱ ﻣﻘﺎﻣﯽ ﺑﺮﺗﺮ ﺳﻴﺮ ﻣﯽﻛﻨﺪ‪ ،‬ﺳﻌﯽ ﻣﯽﻧﻤﺎﻳﺪ ﺁﻧﭽﻪ ﺭﺍ ﻋﻘﻞ ﻓﻬﻤﻴﺪ‪ ،‬ﻗﻠﺐ‬
‫ﺑﺒﻴﻨﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ ﺑﻪ ﻛﻤﻚ ﺍﻳﻦ ﺁﺩﺭﺱ ﺑﻪ ﻣﻘﺼﺪ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺇﻥﺷﺎﺀﺍﻟﻠﻪ‬
‫ﺗﺬﻛّﺮ‪ :‬ﭘﺲ ﺍﺯ ﺩﻗّﺖ ﺑﺮ ﺭﻭﻱ ﻣﺒﺤﺚ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ ﻭ ﻣﺒﺤﺚ ﺑﺮﻫﺎﻥ‬
‫ﺻﺪّﻳﻘﻴﻦ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﻣﺎﻳﻞ ﺑﺎﺷﻴﺪ ﻣﺴﺌﻠﻪ ﺩﺭ ﻋﻤﻖ ﺑﻴﺸﺘﺮﻱ ﺑﺮﺍﻳﺘﺎﻥ ﺭﻭﺷﻦ ﺷﻮﺩ‪،‬‬
‫ﺑﺎﻳﺪ ﻣﺒﺎﺣﺚ ﻣﻌﺮﻓﺖ ﺍﻟﻨﻔﺲ ﺭﺍ ﺩﻧﺒﺎﻝ ﺑﻔﺮﻣﺎﻳﻴﺪ ﻛﻪ ﻣﻼﺻﺪﺭﺍ ﺩﺭ ﺟﻠﺪ ‪ 8‬ﻭ‪9‬‬
‫ﺍﺳﻔﺎﺭ ﻃﺮﺡ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻳﺎ ﺑﻪ ﺗﺮﺟﻤﺔ ﺁﻥ ﺗﺤﺖ ﻋﻨﻮﺍﻥ »ﻣﻌﺮﻓﺖﺍﻟﻨﻔﺲﻭﺍﻟﺤﺸﺮ«‬
‫ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻴﺪ‪.‬‬

‫»ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭ ﺭﺣﻤﺔﺍﻟﻠﻪ ﻭ ﺑﺮﻛﺎﺗﻪ«‬

 ‫ﻣﻨﺎﺑﻊ‬
‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫‪» -1‬ﺍﺳﻔﺎﺭ ﺍﺭﺑﻌﻪ«‪ ،‬ﻣﻼﺻﺪﺭﺍ‬
‫‪» -2‬ﺩﺭﻭﺱ ﺁﻳﺖﺍﻟﻠﻪﺟﻮﺍﺩﻱﺁﻣﻠﯽ«‪ ،‬ﺷﺮﺡ ﻣﺠﻠﺪﺍﺕ ‪ 5‬ﺗﺎ ‪ 9‬ﺍﺳﻔﺎﺭ ﺍﺭﺑﻌﻪ‬
‫‪» -3‬ﺷﺮﺡ ﺣﺎﻝ ﻭ ﺁﺭﺍﺀ ﻓﻠﺴﻔﯽ ﻣﻼﺻﺪﺭﺍ«‪ ،‬ﺳﻴﺪﺟﻼﻝﺍﻟﺪﻳﻦﺁﺷﺘﻴﺎﻧﯽ‬
‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫‪» -4‬ﺣﺮﻛﺖ ﻭ ﺯﻣﺎﻥ«‪ ،‬ﺷﻬﻴﺪﻣﻄﻬﺮﻱ‬
‫»ﺭﺣﻤﺔﺍﻟﻠﻪﻋﻠﻴﻪ«‬ ‫‪» -5‬ﺍﺻﻮﻝ ﻓﻠﺴﻔﻪ ﻭ ﺭﻭﺵ ﺭﺋﺎﻟﻴﺴﻢ«‪ ،‬ﻋﻼﻣﻪﻃﺒﺎﻃﺒﺎﻳﯽ‬
‫‪» -6‬ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ«‪ ،‬ﻣﻼﺻﺪﺭﺍ‬
‫‪» -7‬ﺍﺩﻟﻪﺍﻱ ﺑﺮ ﺣﺮﻛﺖ ﺟﻮﻫﺮﻱ«‪ ،‬ﺁﻳﺖﺍﻟﻠﻪﺣﺴﻦﺯﺍﺩﻩﺁﻣﻠﯽ‬
‫‪» -8‬ﻧﻬﺎﺩ ﻧﺎﺁﺭﺍﻡ ﺟﻬﺎﻥ«‪ ،‬ﺩﻛﺘﺮﻋﺒﺪﺍﻟﻜﺮﻳﻢﺳﺮﻭﺵ‬
 ‫‪120‬‬

‫ﺁﺛﺎﺭ ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﺍﺯ ﺍﺳﺘﺎﺩ ﻃﺎﻫﺮﺯﺍﺩﻩ‬

‫‪ ‬ﻣﻌﺮﻓﺖ ﺍﻟﻨﻔﺲ ﻭ ﺍﻟﺤﺸﺮ )ﺗﺮﺟﻤﻪ ﻭ ﺗﻨﻘﻴﺢ ﺍﺳﻔﺎﺭ ﺟﻠﺪ ‪ 8‬ﻭ ‪(9‬‬
‫‪ ‬ﮔﺰﻳﻨﺶﺗﻜﻨﻮﻟﻮﮊﻱ ﺍﺯ ﺩﺭﻳﭽﻪ ﺑﻴﻨﺶ ﺗﻮﺣﻴﺪﻱ‬
‫‪ ‬ﻋﻠﻞ ﺗﺰﻟﺰﻝ ﺗﻤﺪﻥ ﻏﺮﺏ‬
‫‪ ‬ﺁﺷﺘﯽ ﺑﺎ ﺧﺪﺍ ﺍﺯﻃﺮﻳﻖ ﺁﺷﺘﯽ ﺑﺎﺧﻮﺩ ﺭﺍﺳﺘﻴﻦ‬
‫‪ ‬ﺟﻮﺍﻥ ﻭ ﺍﻧﺘﺨﺎﺏ ﺑﺰﺭﮒ‬
‫‪ ‬ﺭﻭﺯﻩ ‪ ،‬ﺩﺭﻳﭽﻪﺍﻱ ﺑﻪ ﻋﺎﻟﻢ ﻣﻌﻨﺎ‬
‫‪ ‬ﺩﻩ ﻧﻜﺘﻪ ﺍﺯ ﻣﻌﺮﻓﺖ ﺍﻟﻨﻔﺲ‬
‫‪ ‬ﻣﺎﻩ ﺭﺟﺐ ‪ ،‬ﻣﺎﻩ ﻳﮕﺎﻧﻪ ﺷﺪﻥ ﺑﺎ ﺧﺪﺍ‬
‫‪ ‬ﻛﺮﺑﻼ‪ ،‬ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﭘﻮﭼﯽﻫﺎ‬
‫‪ ‬ﺯﻳﺎﺭﺕ ﻋﺎﺷﻮﺭﺍ‪ ،‬ﺍﺗﺤﺎﺩﻱ ﺭﻭﺣﺎﻧﯽ ﺑﺎ ﺍﻣﺎﻡ ﺣﺴﻴﻦ‪‬‬
‫ﻓﺮﺯﻧﺪﻡ ﺍﻳﻦﭼﻨﻴﻦ ﺑﺎﻳﺪ ﺑﻮﺩ )ﻧﺎﻣﺔ ﺣﻀﺮﺕ ﻋﻠﯽ ﺑﻪ ﺍﻣﺎﻡ ﺣﺴﻦ‪ - ‬ﻧﻬﺞ‬ ‫‪‬‬
‫ﺍﻟﺒﻼﻏﻪ‪ ،‬ﻧﺎﻣﺔ ‪(31‬‬
‫‪ ‬ﻓﻠﺴﻔﻪ ﺣﻀﻮﺭ ﺗﺎﺭﻳﺨﯽ ﺣﻀﺮﺕ ﺣﺠﺖ‪‬‬
‫‪ ‬ﻣﺒﺎﻧﯽ ﻣﻌﺮﻓﺘﯽ ﻣﻬﺪﻭﻳﺖ‬
‫‪ ‬ﻣﻘﺎﻡ ﻟﻴﻠﺔﺍﻟﻘﺪﺭﻱ ﻓﺎﻃﻤﻪ‪‬‬