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    This document discusses a manuscript of Sipahsalar's Treatise from the 17th century held in the Konya Museum with the number 2111. It notes some important textual differences between this manuscript and the basis text used in previous publications. The treatise itself, written between 690-712 CE by Faridun bin Ahmad Sipahsalar, is considered one of the most important early sources on Rumi and his family. However, some scholars have questioned the authenticity of parts added later or similarities to other works.

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    Resāla Ye Sepahsālār

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    This document discusses a manuscript of Sipahsalar's Treatise from the 17th century held in the Konya Museum with the number 2111. It notes some important textual differences between this manuscript and the basis text used in previous publications. The treatise itself, written between 690-712 CE by Faridun bin Ahmad Sipahsalar, is considered one of the most important early sources on Rumi and his family. However, some scholars have questioned the authenticity of parts added later or similarities to other works.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
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    18 views8 pages

    Resāla Ye Sepahsālār

    Uploaded by

    uri mor
    This document discusses a manuscript of Sipahsalar's Treatise from the 17th century held in the Konya Museum with the number 2111. It notes some important textual differences between this manuscript and the basis text used in previous publications. The treatise itself, written between 690-712 CE by Faridun bin Ahmad Sipahsalar, is considered one of the most important early sources on Rumi and his family. However, some scholars have questioned the authenticity of parts added later or similarities to other works.

    Copyright:

    © All Rights Reserved
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    ‫ﺩﺭ ﻓﺎﺻﻠﺔ ﻣﻴﺎﻥ ﺍﺭﺩﻳﺒﻬﺸﺖ ﺗﺎ ﺗﻴﺮﻣﺎﻩ ﻫﻤﺎﻥ ﺳﺎﻝ ﭼﻨﺪ‬ ‫ﻧﺴﺨﻪﺍﻯ ﻛﻬﻦ ﺍﺯ ﺭﺳﺎﻟﺔ ﺳﭙﻬﺴﺎﻻﺭ ﺩﺭ ﻗﻮﻧﻴﻪ‬

    ‫ﻧﺴﺨﺔ ﺧﻮﺏ ﻭ ﻣﻌﺘﺒ ِﺮ ﺩﻳﮕﺮ ﺍﺯ ﺭﺳﺎﻟﺔ ﺳﭙﻬﺴﺎﻻﺭ ﺑﻪ ﻟﻄﻒ‬ ‫ِ‬


    ‫ﻣﺤﻤﺪ ﺍﻓﺸﻴﻦﻭﻓﺎﻳﻰ‬
    ‫ﺑﻌﻀﻰ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﻳﺮﺍﻧﻰ ﻭ ﻏﻴﺮﺍﻳﺮﺍﻧﻰ ﻛﻪ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ‬ ‫ﺭﺳﺎﻟﺔ ﻓﺮﻳﺪﻭﻥﺑﻦ ﺍﺣﻤﺪ ﺳﭙﻬﺴﺎﻻﺭ )ﺩﺭﮔﺬﺷﺖ‪ :‬ﭘﻴﺶ ﺍﺯ ‪(712‬‬
    ‫ﺍﺯ ﺁﻧﺎﻥ ﻳﺎﺩ ﺧﻮﺍﻫﻢ ﻛﺮﺩ ﺑﻪ ﺩﺳﺘﻢ ﺭﺳﻴﺪ‪.‬‬ ‫ﺩﺭﺑﺎﺭﺓ ﻣﺮﺍﺩﺵ‪ ،‬ﻣﻮﻻﻧﺎ ﺟﻼﻝﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ )‪604‬ـ‪،(672‬‬
    ‫ﺍﻳﻦ ﻧﺴﺨﻪﻫﺎ ﻫﺮ ﻛﺪﺍﻡ ﺍﻫﻤﻴﺖ ﻭﻳﮋﺓ ﺧﻮﻳﺶ ﺭﺍ ﺩﺍﺭﺍﺳﺖ‬ ‫ﭘﺲ ﺍﺯ ﻣﺜﻨﻮﻯ ﻭﻟﺪﻯ )ﻭﻟﺪﻧﺎﻣﻪ( ﻳﻜﻰ ﺍﺯ ﻗﺪﻳﻢﺗﺮﻳﻦ ﻣﺂﺧﺬﻯ‬
    ‫ﻭ ﺍﻣﺮﻭﺯ ﭘﺲ ﺍﺯ ﻣﻄﺎﻟﻌﺔ ﺍﻳﻦ ﻧﺴﺦ‪ ،‬ﮔﻤﺎﻥ ﻣﻰﻛﻨﻢ ﻛﺎﺭ‬ ‫ﺍﺳﺖ ﻛﻪ ﺍﻃﻼﻋﺎﺕ ﺑﺴﻴﺎﺭ ﻣﻬﻤﻰ ﺩﺭﺑﺎﺭﺓ ﻣﻮﻻﻧﺎ ﻭ ﺧﺎﻧﺪﺍﻧﺶ‬
    ‫ﺗﺼﺤﻴﺢ ﺍﻳﻦ ﺭﺳﺎﻟﻪ‪ ،‬ﺣﺘﻰ ﺍﮔﺮ ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ ﻧﺴﺨﻪﻫﺎ ﺩﺭ‬ ‫ﺩﺭﺑﺮ ﺩﺍﺭﺩ‪ .‬ﻓﺮﻳﺪﻭﻥ ﺳﭙﻬﺴﺎﻻﺭ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﻣﺮﻳ ِﺪ ﭼﻬﻞﺳﺎﻟﺔ‬
    ‫ﺩﺳﺖ ﻧﺒﺎﺷﺪ ﻛﺎﺭﻯ ﻧﺎﻗﺺ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻗﺼﺪ ﺩﺍﺭﻡ ﺩﺭ‬ ‫ﻣﻮﻻﻧﺎ ﻣﻰﻧﺎﻣﺪ ﺭﺳﺎﻟﺔ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺳﺎﻟﻬﺎﻯ ‪ 690‬ﺗﺎ ‪712‬‬
    ‫ﭼﺎپ ﺑﻌﺪﻯ‪ ،‬ﺗﺼﺤﻴﺢ ﻧﻬﺎﻳﻰ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﺗﻤﺎﻡ‬ ‫ﺗﺄﻟﻴﻒ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺷﺨﺺ ﺩﻳﮕﺮﻯ )ﺍﺣﺘﻤﺎﻻً ﭘﺴﺮﺵ(‬
    ‫ﻧﺴﺨﻪﻫﺎﻯ ﻣﻮﺟﻮﺩ ﺩﺭ ﻛﺘﺎﺑﺨﺎﻧﻪﻫﺎﻯ ﺩﻧﻴﺎ ﺑﻪ ﻋﺮﺻﺔ ﺗﺤﻘﻴﻖ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﺳﺎﻟﻬﺎﻯ ‪ 719‬ﺗﺎ ‪ 739‬ﺍﻃﻼﻋﺎﺕ ﻣﺨﺘﺼﺮ ﺩﻳﮕﺮﻯ‬
    ‫ﻋﺮﺿﻪ ﻛﻨﻢ‪.‬‬ ‫ﺩﺭﺑﺎﺭﺓ ﺍﺣﻮﺍﻝ ﺑﺮﺧﻰ ﺧﻠﻔﺎ ﻭ ﺍﺻﺤﺎﺏ ﻣﻮﻻﻧﺎ ﺑﻪ ﺍﻳﻦ ﺭﺳﺎﻟﻪ‬
    ‫ﺍﺯ ﺍﻳﻦ ﭘﺲ ﺧﻮﺍﻫﻢ ﻛﻮﺷﻴﺪ ﺩﺭ ﻫﺮ ﻣﻘﺎﻟﻪ ﻳﻚ ﻧﺴﺨﺔ‬ ‫‪1‬‬
    ‫ﺍﻓﺰﻭﺩﻩ ﺍﺳﺖ‪.‬‬
    ‫ﻧﻮﻳﺎﻓﺘﻪ ﺍﺯ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﻣﻌﺮﻓﻰ ﻛﻨﻢ ﻭ ﺳﭙﺲ ﺑﻪ ﺫﻛﺮ‬ ‫ﻗﺴﻤﺖ ﺍﻓﺰﻭﺩﻩ ﻭ ﻧﻴﺰ ﺗﺸﺎﺑﻬﺎﺕ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺑﺎ‬ ‫ِ‬ ‫ﺍﻳﻦ‬
    ‫ﻭﻳﮋﮔﻴﻬﺎﻯ ﺁﻥ ﻧﺴﺨﻪ ﻭ ﺍﺧﺘﻼﻓﻬﺎﻯ ﻣﻬﻢ ﺁﻥ ﺑﺎ ﻧﺴﺨﻪﻫﺎﻯ‬ ‫ﻣﻨﺎﻗﺐﺍﻟﻌﺎﺭﻓﻴﻦ ﺍﻓﻼﻛﻰ ﺑﺎﻋﺚ ﺷﺪﻩ ﺑﺮﺧﻰ ﻣﺤﻘﻘﺎﻥ ﺩﺭ‬
    ‫ﺩﻳﮕﺮ ﺑﭙﺮﺩﺍﺯﻡ‪.‬‬ ‫ﺍﺻﺎﻟﺖ ﺍﻳﻦ ﻣﺘﻦ ﺗﺮﺩﻳﺪ ﻛﻨﻨﺪ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ 1376‬ﺷﺨﺼﻰ ﺑﻪ‬
    ‫ﺩﺭ ﺍﻳﻦ ﻣﺠﺎﻝ ﻗﺼﺪ ﻣﻌﺮﻓﻰ ﻧﺴﺨﻪﺍﻯ ﻣﺘﻌﻠﻖ ﺑﻪ ﻣﻮﺯﺓ‬ ‫ﻧﺎﻡ ﻣﻬﻨﺪﺱ ﺑﻬﺮﺍﻡ ﺑﻬﻴﺰﺍﺩ ﻛﺘﺎﺑﻰ ﺑﺎ ﻋﻨﻮﺍﻥ ﺭﺳﺎﻟﺔ ﻣﻨﺤﻮﻝ‬
    ‫ﻗﻮﻧﻴﻪ ﺭﺍ ﺑﻪ ﺷﻤﺎﺭﺓ ‪ 2111‬ﺩﺍﺭﻡ‪ .‬ﺳﭙﺲ ﺑﻪ ﺫﻛﺮ ﺑﺮﺧﻰ‬ ‫ﺳﭙﻬﺴﺎﻻﺭ ﺗﺄﻟﻴﻒ ﻛﺮﺩ ﻭ ﺩﺭ ﺁﻥ ﻛﺘﺎﺏ ﺍﺩﻋﺎ ﻛﺮﺩ ﺭﺳﺎﻟﺔ‬
    ‫ﺍﺧﺘﻼﻑ ﺿﺒﻄﻬﺎﻯ ﻣﻬﻢ ﺍﻳﻦ ﻧﺴﺨﻪ ﺑﺎ ﻧﺴﺨﺔ ﺍﺳﺎﺱ ﺩﺭ ﻃﺒﻊ‬ ‫ﺳﭙﻬﺴﺎﻻﺭ ﻣﻨﺤﻮﻝ ﺍﺳﺖ ﻭ ﺍﺯ ﻣﻨﺎﻗﺐ ﺍﻓﻼﻛﻰ ﺧﻼﺻﻪ ﻭ‬
    ‫ﺍﻧﺘﺸﺎﺭﺍﺕ ﺳﺨﻦ )‪1387‬ﺵ( ﻣﻰﭘﺮﺩﺍﺯﻡ‪.‬‬ ‫ﺍﻗﺘﺒﺎﺱ ﺷﺪﻩ ﺍﺳﺖ؛ ﺍﻣﺎ ﭼﻨﺎﻧﻜﻪ ﭘﻴﺸﺘﺮ ﻧﻴﺰ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩﺍﻡ‪،‬‬
    ‫ﻧﺴﺨﺔ ‪ 2111‬ﻗﻮﻧﻴﻪ ﺟﺰﻭ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﻧﺴﺨﻪﺍﻯ‬ ‫ﻼ ﺑﺮﻋﻜﺲ ﺍﺳﺖ‪ .‬ﺍﻓﻼﻛﻰ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﻄﺎﻟﺐ‬ ‫ﻗﻀﻴﻪ ﻛﺎﻣ ً‬
    ‫ﻧﺴﺒﺘ ًﺎ ﻣﻌﺘﺒﺮ ﺍﺯ ﻓﻴﻪ ﻣﺎﻓﻴﻪ ﻭ ﺭﺳﺎﻟﺔ ﺳﭙﻬﺴﺎﻻﺭ ﺭﺍ ﺷﺎﻣﻞ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺭﺳﺎﻟﺔ ﻓﺮﻳﺪﻭﻥ ﺳﭙﻬﺴﺎﻻﺭ ﺭﺍ ﻋﻴﻨ ًﺎ ﻳﺎ ﺑﺎ ﺍﻧﺪﻛﻰ ﺗﺼﺮﻑ ﺑﺪﻭﻥ‬
    ‫ﻧﺴﺨﺔ ﻓﻴﻪ ﻣﺎﻓﻴﻪ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺭﺍ ﺍﺳﺘﺎﺩ ﻓﺮﻭﺯﺍﻧﻔﺮ ﺩﺭ ﺍﺧﺘﻴﺎﺭ‬ ‫ﺫﻛﺮ ﻣﺄﺧﺬ ﻭﺍﺭﺩ ﻛﺘﺎﺏ ﺧﻮﻳﺶ ﻛﺮﺩﻩ ﻭ ﺣﺘﻰ ﺑﺮﺍﻯ ﺟﻠﻮﮔﻴﺮﻯ‬
    ‫ﻧﺪﺍﺷﺘﻪ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺍﻳﻦ ﻧﺴﺨﻪ ﺍﺿﺎﻓﺎﺗﻰ ﺑﺮ ﭼﺎپ ﻓﺮﻭﺯﺍﻧﻔﺮ‬ ‫ﺍﺯ ﺳﺮﻗﺖ ﺁﻥ‪ ،‬ﺑﺎﺭﻫﺎ ﻭ ﺑﺎﺭﻫﺎ ﻧﺎﻡ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻻﺑﻪﻻﻯ ﻣﻨﺎﻗﺐ‬
    ‫ﺩﺍﺭﺩ‪ ،‬ﺍﺳﺘﺎﺩ ﺩﻛﺘﺮ ﺗﻮﻓﻴﻖ ﺳﺒﺤﺎﻧﻰ ﻃﺒﻌﻰ ﺩﻳﮕﺮ ﺍﺯ ﻓﻴﻪ ﻣﺎﻓﻴﻪ‬ ‫ﺍﻟﻌﺎﺭﻓﻴﻦ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺷﻤﺲﺍﻟﺪﻳﻦ ﺍﺣﻤﺪ ﺍﻓﻼﻛﻰ ﻛﺘﺎﺑﺶ ﺭﺍ‬
    ‫ﺭﺍ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﻳﻦ ﻧﺴﺨﻪ ﺑﻪﺯﻭﺩﻯ ﺗﻮﺳﻂ ﻧﺸﺮ ﭘﺎﺭﺳﻪ ﺑﻪ‬ ‫ﺳﺎﻟﻬﺎ ﭘﺲ ﺍﺯ ﻣﺮگ ﺳﭙﻬﺴﺎﻻﺭ ﻳﻌﻨﻰ ﺩﺭ ﻣﻴﺎﻥ ﺳﺎﻟﻬﺎﻯ ‪ 718‬ﺗﺎ‬
    ‫ﺑﺎﺯﺍﺭ ﻋﺮﺿﻪ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪.‬‬ ‫‪2‬‬
    ‫‪ 754‬ﺗﺄﻟﻴﻒ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
    ‫ﺩﺭ ﺁﻏﺎﺯ ﻣﺠﻤﻮﻋﻪ‪ ،‬ﻋﺒﺎﺭﺗﻰ ﺍﺯ ﻣﺎﻟﻚ ﻧﺴﺨﻪ‪ ،‬ﻣﺴﺘﻨﺠﺪﺑﻦ‬ ‫ﺑﺎﺭﻯ‪ ،‬ﺭﺳﺎﻟﺔ ﺳﭙﻬﺴﺎﻻﺭ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺩﺭ ﻛﺎﻧﭙﻮﺭ‬
    ‫ﺳﺎﺗﻰﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻤﻮﻟﻮﻯ‪ ،‬ﺩﺭ ﻏﺮﺓ ﺫﻯﺍﻟﺤﺠﺔ ‪819‬ﻕ ﺑﻪ‬ ‫ﻫﻨﺪﻭﺳﺘﺎﻥ ﺑﻪ ﺳﺎﻝ ‪) 1317‬ﻳﺎ ‪1319‬ﻕ( ﺑﻪ ﺻﻮﺭﺕ ﭼﺎپ‬
    ‫ﭼﺸﻢ ﻣﻰﺧﻮﺭﺩ )ﺩﺭﺑﺎﺭﺓ ﺍﻳﻦ ﺷﺨﺺ‪ ،‬ﻧﻚ‪ :‬ﻣﻘﺎﻻﺕ ﺷﻤﺲ‪،‬‬ ‫ﺳﻨﮕﻰ ﻣﻨﺘﺸﺮ ﺷﺪ‪ .‬ﺳﭙﺲ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﻤﻨﺪ ﻭ ﻛﻢﻧﻈﻴﺮ‪ ،‬ﺳﻌﻴﺪ‬
    ‫ﺑﻪ ﺗﺼﺤﻴﺢ ﻣﺤﻤﺪﻋﻠﻰ ﻣﻮﺣﺪ‪ ،‬ﺗﻬﺮﺍﻥ‪ ،‬ﺧﻮﺍﺭﺯﻣﻰ‪1369 ،‬ﺵ‪،‬‬ ‫ﻧﻔﻴﺴﻰ‪ ،‬ﻫﻤﺎﻥ ﻃﺒﻊ ﺭﺍ ﺍﺳﺎﺱ ﻛﺎﺭ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﺩﺭ‬
    ‫ﻣﻘﺪﻣﻪ‪ ،‬ﺹ ‪.(48‬‬ ‫ﺳﺎﻝ ‪1325‬ﺵ ﭼﺎپ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﻋﺮﺿﻪ ﻛﺮﺩ‪.‬‬
    ‫ﺩﺭ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﭘﺲ ﺍﺯ ﻓﻴﻪ ﻣﺎﻓﻴﻪ‪ ،‬ﺭﺳﺎﻟﺔ ﺳﭙﻬﺴﺎﻻﺭ‬ ‫ﺩﺭ ﺯﻣﺴﺘﺎﻥ ‪1385‬ﺵ ﻧﮕﺎﺭﻧﺪﺓ ﺍﻳﻦ ﺳﻄﻮﺭ ﻃﺒﻌﻰ ﺗﺎﺯﻩ ﺍﺯ‬
    ‫ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﻧﺴﺨﻪ ﺗﺎﺭﻳﺦ ﻛﺘﺎﺑﺖ ﻧﺪﺍﺭﺩ ﺍﻣﺎ ﺷﻮﺍﻫﺪ ﻣﻮﺟﻮﺩ‬ ‫ﺭﺳﺎﻟﺔ ﺳﭙﻬﺴﺎﻻﺭ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﻧﺴﺨﺔ ﻛﺘﺎﺑﺨﺎﻧﺔ ﻣﺮﻋﺸﻰ ﻗﻢ‬
    ‫ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﺩﺭ ﻗﺮﻥ ﻫﺸﺘﻢ ﻛﺘﺎﺑﺖ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻌﺪ ﺍﺯ‬ ‫)ﺑﻪ ﺗﺎﺭﻳﺦ ‪943‬ﻕ( ﺗﻮﺳﻂ ﻧﺸﺮ ﺳﺨﻦ‪ ،‬ﺭﻭﺍﻧﺔ ﺑﺎﺯﺍﺭ ﻛﺮﺩ‪ .‬ﺩﺭ‬
    ‫ﺭﺳﺎﻟﻪ ﻧﻴﺰ ﭼﻨﺪ ﻳﺎﺩﺩﺍﺷﺖ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ‬ ‫ﺍﻳﻦ ﭼﺎپ ﺍﺧﺘﻼﻓﺎﺕ ﻃﺒﻊ ﻛﺎﻧﭙﻮﺭ ﺑﺎ ﻧﺴﺨﺔ ﻣﺮﻋﺸﻰ ﻧﻴﺰ ﺩﺭ‬
    ‫‪ .1‬ﻧﻚ‪ :‬ﺭﺳﺎﻟﺔ ﺳﭙﻬﺴﺎﻻﺭ‪ ،‬ﺗﺼﺤﻴﺢ ﻣﺤﻤﺪ ﺍﻓﺸﻴﻦﻭﻓﺎﻳﻰ‪ ،‬ﺗﻬﺮﺍﻥ‪ ،‬ﺳﺨﻦ‪،‬‬ ‫ﺣﺎﺷﻴﻪ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻓﺮﻭﺭﺩﻳﻦ ‪ 1387‬ﻫﻤﺎﻥ ﭼﺎپ ﺑﺎ‬
    ‫‪1387‬ﺵ‪ ،‬ﺹ ﻳﻚ ﺗﺎ ﭼﻬﺎﺭ‬ ‫ﺍﺻﻼﺡ ﺑﺮﺧﻰ ﺍﻏﻼﻁ ﻣﻄﺒﻌﻰ ﻭ ﺗﻮﺿﻴﺤﺎﺗﻰ ﺍﺿﺎﻓﻪ ﺑﺎﺭ ﺩﻳﮕﺮ‬
    ‫‪ .2‬ﻧﻚ‪ :‬ﻫﻤﺎﻥ‪ ،‬ﺹ ﭘﻨﺞ‪.‬‬ ‫ﺍﺯ ﺳﻮﻯ ﻧﺸﺮ ﺳﺨﻦ ﺑﻪ ﺑﺎﺯﺍﺭ ﻋﺮﺿﻪ ﺷﺪ‪.‬‬

    ‫‪58‬‬
    ‫ﺩﻭﺭﺓ ﺩﻭﻡ‪ ،‬ﺳﺎﻝ ﺳﻮﻡ‪ ،‬ﺷﻤﺎﺭﺓ ‪ ،33‬ﺧﺮﺩﺍﺩ ﻭ ﺗﻴﺮ ‪1388‬‬
    ‫ﺍﻳﻦ ﻳﺎﺩﺩﺍﺷﺖ ﺩﺭ ﻣﻴﺎﻥ ﺑﮕﺬﺍﺭﻡ‪ .‬ﻧﺨﺴﺘﻴﻦ ﺍﺷﺘﺒﺎﻩ‪ ،‬ﺩﺭ ﺍﺛﺮ‬ ‫ﺩﺭﺑﺎﺭﺓ ﺁﻧﻬﺎ ﺻﺤﺒﺖ ﺧﻮﺍﻫﻢ ﻛﺮﺩ‪.‬‬
    ‫ﻋﺪﻭﻝ ﺑﻰﺳﺒﺐ ﺍﺯ ﻧﺴﺨﺔ ﺍﺳﺎﺱ ﻭ ﺩﻭﻣﻴﻦ ﺁﻧﻬﺎ ﺑﻪ ﺳﺒﺐ‬ ‫ﺍﺯ ﺑﺮگ ‪ 109‬ﺗﺎ ‪ 169‬ﺑﻪ ﺭﺳﺎﻟﻪ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺭﺩ‪ .‬ﻫﺮ‬
    ‫ﻗﺮﺍﺋﺖ ﻧﺎﺩﺭﺳﺖ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺻﻔﺤﺔ ﺭﺳﺎﻟﻪ ﺩﺭ ﺍﻳﻦ ﻧﺴﺨﻪ‪ ،‬ﻏﺎﻟﺒ ًﺎ ﺷﺎﻧﺰﺩﻩ ﺗﺎ ﻫﺠﺪﻩ ﺳﻄﺮ‬
    ‫ﺩﺭ ﺹ ‪ 1‬ﺭﺳﺎﻟﻪ ﺁﻣﺪﻩ‪» :‬ﺣﻤﺪ ﺑﻰﺣﺪ ﺍﺣﺪﻯ ﺭﺍ ﻛﻪ ‪...‬‬ ‫ﺩﺍﺭﺩ‪ .‬ﺧﻂ ﺁﻥ ﻧﺴﺦ ﺧﻮﺵ ﻗﺪﻳﻢ ﺍﺳﺖ‪ .‬ﺑﻴﺸﺘﺮ ﻛﻠﻤﺎﺕ‬
    ‫ﺩﻝ ﺍﻳﺸﺎﻥ ]ﺍﻧﺒﻴﺎ[ ﺭﺍ ﺑﻪ ﺷﻴﺮ ﻣﻌﺮﻓﺖ ﻭ ﺣﻜﻤﺖ ﺑﭙﺮﻭﺭﻳﺪ ﻭ ﺍﺯ‬ ‫ﻣﺸﻜﻮﻝﺍﻧﺪ ﻭ ﺑﺪﻳﻦ ﺳﺒﺐ ﺑﺮﺧﻰ ﺻﻮﺭﺗﻬﺎﻯ ﺁﻭﺍﻳﻰ ﺧﺎﺹ‬
    ‫ﺣﻘﺎﻳﻖ ﺍﺯﻟﻰ ﻭ ﺩﻗﺎﻳﻖ ﻟﻢ ﻳﺰﻟﻰ ﺑﻴﺎﮔﺎﻫﺎﻧﻴﺪ ﻭ ﺻﺤﻒ ﺭﺑّﺎﻧﻰ‬ ‫ﻼ ﻛﻠﻤﺎﺕ »ﺧﻮﺍﺏ«‪» ،‬ﺧﻮﺍﻫﻢ« ﻭ‬ ‫ﺑﺮ ﻣﺎ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ؛ ﻣﺜ ً‬
    ‫ﻭ ﺁﻳﺎﺕ ﺳﺒﺤﺎﻧﻰ ﺑﺪﻳﺸﺎﻥ ﺍﺭﺯﺍﻧﻰ ﺩﺍﺷﺖ ﺗﺎ ﻫﺮ ﻗﺮﻥ ﻭ ﻋﺼﺮ‬ ‫»ﻫﻮﻳﺪﺍ«‪ ،‬ﺑﻪ ﺻﻮﺭﺕ »ﺧُ ﻮﺍﺏ«‪» ،‬ﺧُ ﻮﺍﻫﻢ«‪َ » ،‬ﻫﻮﻳﺬﺍ« ﺿﺒﻂ‬
    ‫ﻏﻰ ﻏﻮﺍﻳﺖ ﻭ ﺗﻴﻪ ﺿﻼﻟﺖ ﻭ ﻗﻴﺪ ﺍﺳﺎﺭﺕ‬ ‫ﺟﻤﻌﻰ ﻛﻪ ﺍﺯ ّ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪) .‬ﺩﺭﺑﺎﺭﺓ ﭼﻨﻴﻨﻰ ﺿﺒﻄﻰ ﺍﺯ »ﻫﻮﻳﺪﺍ«‪ ،‬ﻧﻚ‪ :‬ﻣﻘﺎﻟﺔ‬
    ‫ﮔﺮﻓﺘﺎﺭ ﺑﺎﺷﻨﺪ ﺑﻪ ﺳﺎﺣﻞ ﺭﺷﺪ ﻭ ﻧﺠﺎﺕ ﺍﺑﺪﻯ ﺭﺳﺎﻧﻨﺪ‪«...‬‬ ‫»ﻧﺴﺨﺔ ﺗﺮﺟﻤﺔ ﺗﻔﺴﻴﺮ ﻃﺒﺮﻯ ﻛﺘﺎﺑﺨﺎﻧﺔ ﺁﺳﺘﺎﻥ ﻗﺪﺱ«‪،‬‬
    ‫ﺍﻳﻨﺠﺎ ﺑﺤﺚ ﺑﺮ ﺳﺮ ﻛﻠﻤﺔ »ﺍﺳﺎﺭﺕ« ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻧﺴﺨﺔ‬ ‫ﺩﻛﺘﺮ ﻋﻠﻰﺍﺷﺮﻑ ﺻﺎﺩﻗﻰ‪ ،‬ﺩﺭ ﺟﺸﻦﻧﺎﻣﺔ ﺍﺳﺘﺎﺩ ﻣﺤﻤﺪﻋﻠﻰ‬
    ‫ﻣﺮﻋﺸﻰ ﻭ ﻧﻴﺰ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ )ﺑﺮگ ‪ (109‬ﻭ ﺑﺮﺧﻰ ﻧﺴﺨﻪﻫﺎﻯ‬ ‫ﻣﻮﺣﺪ‪ ،‬ﺗﻬﺮﺍﻥ‪ ،‬ﻓﺮﻫﻨﮕﺴﺘﺎﻥ‪ ،1386 ،‬ﺹ ‪.(271 ،267 ،263‬‬
    ‫ﺩﻳﮕﺮ »ﺍﺳﺎﺭ« ﺿﺒﻂ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﻫﻤﺎﻥ ﻣﻌﻨﺎ ﺩﺭ ﻣﺘﻮﻥ ﭘﻴﺸﻴﻦ‬ ‫ﻋﺒﺎﺭﺗﻬﺎﻯ ﻋﺮﺑﻰ ﻭ ﺑﺮﺧﻰ ﻋﻨﻮﺍﻧﻬﺎ ﺑﺎ ﺷﻨﮕﺮﻑ ﻧﻮﺷﺘﻪ ﺷﺪﻩﺍﻧﺪ‪.‬‬
    ‫ﺳﺎﺑﻘﻪ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﻧﺴﺨﺔ ﭼﺎﭘﻰ‪ ،‬ﺿﺒﻂ »ﺍﺳﺎﺭﺕ« ﺑﻪ ﺳﺒﺐ‬ ‫ﻛﺎﺗﺐ ﺩﺭ ﺑﻴﺸﺘﺮ ﻣﻮﺍﺭﺩ ﻗﺎﻋﺪﺓ ﺫﺍﻝ ﻣﻌﺠﻤﻪ ﺭﺍ ﺭﻋﺎﻳﺖ ﻛﺮﺩﻩ ﻭ‬
    ‫ﻫﻤﺎﻫﻨﮕﻰ ﻭ ﺗﻨﺎﺳﺐ ﺑﺎ »ﻏﻮﺍﻳﺖ« ﻭ »ﺿﻼﻟﺖ« ﺍﻧﺘﺨﺎﺏ ﺷﺪﻩ؛‬ ‫ﻧﺴﺨﻪ ﺑﻪ ﻟﺤﺎﻅ ﺻﺤﺖ ﺿﺒﻄﻬﺎ‪ ،‬ﺍﻫﻤﻴﺖ ﻭﻳﮋﻩﺍﻯ ﺩﺍﺭﺩ‪ .‬ﺩﺭ‬
    ‫ﺍﻣﺎ ﺍﻣﺮﻭﺯ ﺑﺮ ﺁﻧﻢ ﻛﻪ ﺿﺒﻂ ﺩﺷﻮﺍﺭﺗﺮ‪ 2‬ﻭ ﻛﻬﻦﺗﺮ »ﺍﺳﺎﺭ« ﺑﻪ‬ ‫ﻣﺠﻤﻮﻉ‪ ،‬ﻧﺴﺨﺔ ﻧﻔﻴﺴﻰ ﺍﺳﺖ ﻭ ﭘﻴﺪﺍﺳﺖ ﻓﺎﺻﻠﺔ ﺯﻳﺎﺩﻯ ﺑﺎ‬
    ‫ﺳﺒﺐ ﺗﻨﺎﺳﺐ ﺑﺎ »ﮔﺮﻓﺘﺎﺭ«‪ ،‬ﺻﺤﺖ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭﺩ‪.‬‬ ‫ﺣﻴﺎﺕ ﻣﺆﻟﻒ ﺁﻥ ﻧﺪﺍﺭﺩ‪.‬‬
    ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻦ ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺑﺨﺸﻰ ﺍﺯ ﺟﻤﻠﻪ ﻛﻪ‬ ‫ﺍﺯ ﻭﻳﮋﮔﻴﻬﺎﻯ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺑﻪ ﺟﺎﻯ‬
    ‫ﺿﺒﻂ ﺳﺎﻟﻢﺗﺮﻯ ﺩﺍﺭﺩ ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺁﻣﺪﻩ ﺍﺳﺖ‪» :‬ﺗﺎ ﺩﺭ ﻫﺮ‬ ‫ﺑﺮﺧﻰ ﻋﺒﺎﺭﺍﺕ ﻋﺮﺑﻰ‪ ،‬ﻋﺒﺎﺭﺗﻬﺎﻯ ﻓﺎﺭﺳﻰ ﺁﻣﺪﻩ ﺍﺳﺖ؛ ﻣﺜ ً‬
    ‫ﻼ‪:1‬‬
    ‫ﻗﺮﻥ ﻭ ﻋﺼﺮ‪ ،‬ﺟﻤﻌﻰ ﻛﻪ ﺩﺭ‪«...‬‬ ‫ﺹ ‪ :22‬ﻭﻗﺎﻝ ﺷﻴﺨﻰ ـ ﻗﺪﺱﺍﷲ ﺭﻭﺣﻪﺍﻟﻌﺰﻳﺰ؛ ﻧﺴﺨﺔ‬
    ‫ﺩﺭ ﺹ ‪ 19‬ﺁﻣﺪﻩ ﺍﺳﺖ‪» :‬ﺍﻣﺎ ﺍﺳﻨﺎﺩ ﺧﺮﻗﻪ ﻭ ﺗﻠﻘﻴﻦ‬ ‫ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ :120‬ﻭ ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ﻣﻴﻔﺮﻣﺎﻳﺪ‪.‬‬
    ‫ﺣﻀﺮﺕ ﺷﻴﺦ ﻣﺎ‪ ...‬ﺑﻪ ﭘﺪﺭﺵ ﺳﻠﻄﺎﻥﺍﻟﻌﻠﻤﺎ ﺑﻬﺎءﺍﻟﺪﻳﻦ‬ ‫ﺹ ‪ :26‬ﻛﻤﺎ ﻗﺎﻝ ـ ﺭﺿﻰﺍﷲ ﻋﻨﻪ؛ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪:121‬‬
    ‫ﺍﻟﻮﻟﺪ‪ ...‬ﻣﻔﻴﺾ ﺗﺎ ﺣﻀﺮﺕ ﺭﺳﻮﻝﺍﷲ‪ «...‬ﺿﺒﻂ »ﻣﻔﻴﺾ«‬ ‫ﭼﻨﺎﻧﻚ ﻣﻴﻔﺮﻣﺎﻳﺪ‪.‬‬
    ‫ﺍﻳﻨﺠﺎ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﺛﺮ ﻗﺮﺍﺋﺖ ﻧﺎﺩﺭﺳﺖ ﺑﻮﺟﻮﺩ‬ ‫ﺹ ‪ :29‬ﻛﻤﺎ ﻳﻘﻮﻝ؛ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ :122‬ﭼﻨﺎﻧﻚ ﻣﻴﻔﺮﻣﺎﻳﺪ‬
    ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻧﺴﺨﺔ ﻣﺮﻋﺸﻰ ﺍﻳﻦ ﻛﻠﻤﻪ »ﻣﻌﻨﻌﻦ« ﺿﺒﻂ‬ ‫ﺳﺮﻩ‪.‬‬
    ‫ـ ﻗﺪﺱﺍﷲ ّ‬
    ‫ﺷﺪﻩ ﻛﻪ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﻨﺎﻯ ﺣﺪﻳﺜﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺳﻨﺪ ﺁﻥ‬ ‫ﺷﻤﺔ ﻣﻨﻪ؛ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ :123‬ﭼﻨﺎﻧﻚ‬ ‫ﺹ ‪ :31‬ﻛﻤﺎ ﻳﺒﻴّﻦ ّ‬
    ‫ﮔﻮﻳﻨﺪ ﻓﻼﻥ ﻋﻦ ﻓﻼﻥ ﻋﻦ ﻓﻼﻥ‪ .‬ﺍﺯ ﻃﺮﻓﻰ ﺍﻳﻦ ﺿﺒﻂ ﺩﺭ‬ ‫ﺷﻤﻪﺍﻯ ﺑﻴﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﺪ‪.‬‬
    ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ )ﺏ ‪ (118‬ﻧﻴﺰ ﺑﻪ ﺍﻳﻦ ﺻﻮﺭﺕ ﺁﻣﺪﻩ ﺍﺳﺖ‪» :‬ﺍ ّﻣﺎ‬ ‫ﺹ ‪ :62‬ﻛﻤﺎ ﻗﺎﻝ ﺭﺿﻰﺍﷲ ﻋﻨﻪ؛ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ :137‬ﭼﻨﺎﻧﻚ‬
    ‫ﺳﺮﻩ‬‫ﺍِﺳﻨﺎﺩ ﺧﺮﻗﻪ ﻭ ﺗﻠﻘﻴﻦ ﺣﻀﺮﺕ ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ﻣﺎ ﻗﺪّ ﺱﺍﷲ ّ‬ ‫ﻣﻴﻔﺮﻣﺎﻳﺪ‪.‬‬
    ‫ﺍﻟﻮﻟﺪ‬‫ﺍﻟﻌﺰﻳﺰ ُﻣﺴﻨَﺪﺳﺖ ﺑﻪ ﭘﺪﺭﺵ ُﺳﻠﻄﺎﻥ ﺍﻟﻌﻠﻤﺎ ﺑَﻬﺎءﺍﻟﺪﻳﻦ َ‬ ‫ﺹ ‪ :119‬ﻛﻤﺎ ﻳﻘﻮﻝ ﻓﻰﺍﻟﺜﺎﻧﻰ؛ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ :164‬ﭼﻨﺎﻧﻚ‬
    ‫َﺭﺿﻰﺍﷲ َﻋﻨﻪ ﻣ َﻌﻨْﻌﻦ ﺑﺎ َﺣﻀﺮﺕ ﺭﺳﻮﻝ‪«...‬‬ ‫ﺩﺭ ﻣﺠ ّﻠﺪ ﺩ ُﻭﻡ ﻣﻴﻔﺮﻣﺎﻳﺪ ـ ﺭﺣﻤﺔﺍﷲ ﻋﻠﻴﻪ‪.‬‬
    ‫ﺩﺭ ﺫﻳﻞ ﺑﻪ ﺑﺮﺧﻰ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻣﻬﻢ ﺍﻳﻦ ﻧﺴﺨﻪ ﺑﺎ ﭼﺎپ‬ ‫ﻭ ﻣﻮﺍﺭﺩﻯ ﺍﺯ ﺍﻳﻦ ﺩﺳﺖ‪.‬‬
    ‫ﺳﺨﻦ ﭘﺮﺩﺍﺧﺘﻪ ﻣﻰﺷﻮﺩ‪ .‬ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﭼﺎپ ﺑﻌﺪﻯ‬
    ‫ﺍﻳﻦ ﻛﺘﺎﺏ‪ ،‬ﺗﻤﺎﻡ ﺍﺧﺘﻼﻓﻬﺎﻯ ﺟﺰﺋﻰ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﻭ ﻧﺴﺨﻪﻫﺎﻯ‬ ‫ﺍﺯ ﻣﻘﺎﻳﺴﺔ ﺿﺒﻄﻬﺎﻯ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﺑﺎ ﻧﺴﺨﻪﻫﺎﻯ ﺩﻳﮕﺮ‬
    ‫ﻣﻬﻢ ﻧﻮﻳﺎﻓﺘﺔ ﺩﻳﮕﺮ ﺭﺍ ﺫﻛﺮ ﺧﻮﺍﻫﻢ ﻛﺮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻳﺎﺩﺩﺍﺷﺖ‪،‬‬ ‫ﺩﺭﻳﺎﻓﺘﻢ ﻛﻪ ﻣﻴﺎﻥ ﺩﺳﺘﻨﻮﻳﺲ ﺍﺳﺎﺱ ﻃﺒﻊ ﻛﺎﻧﭙﻮﺭ ﻭ ﻧﺴﺨﺔ‬
    ‫ﺍﻳﻦ ﺍﺧﺘﻼﻓﺎﺕ ﺭﺍ ﺑﻪ ﭼﻨﺪ ﺑﺨﺶ ﺗﻘﺴﻴﻢ ﻛﺮﺩﻩﺍﻡ‪.‬‬ ‫ﻗﻮﻧﻴﻪ ﺧﻮﻳﺸﺎﻭﻧﺪﻯ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬
    ‫‪ .1‬ﺷﻤﺎﺭﺓ ﺻﻔﺤﺎﺕ ﺑﺮ ﺍﺳﺎﺱ ﭼﺎپ ﺳﺨﻦ ﻭ ﺷﻤﺎﺭﺓ ﺑﺮگﻫﺎ ﺑﺮ ﭘﺎﻳﺔ ﻧﺴﺨﺔ‬
    ‫ﻗﻮﻧﻴﻪ ﺍﺳﺖ‪.‬‬
    ‫ﭘﻴﺶ ﺍﺯ ﻭﺭﻭﺩ ﺑﻪ ﺍﺧﺘﻼﻓﺎﺕ ﻣﻬﻢ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﺑﺎ ﭼﺎپ ﻧﺸﺮ‬
    ‫‪2. Lectio difficilior‬‬ ‫ﺳﺨﻦ‪ ،‬ﻣﺎﻳﻠﻢ ﺩﻭ ﺍﺷﺘﺒﺎﻩ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﭼﺎپ ﺑﺎ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ‬

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    ‫ﺩﻭﺭﺓ ﺩﻭﻡ‪ ،‬ﺳﺎﻝ ﺳﻮﻡ‪ ،‬ﺷﻤﺎﺭﺓ ‪ ،33‬ﺧﺮﺩﺍﺩ ﻭ ﺗﻴﺮ ‪1388‬‬
    ‫ﺩﺭ ﺗﻌﻠﻴﻘﺎﺕ )ﺹ ‪ (143‬ﭼﺎپ ﺳﺨﻦ ﺁﻣﺪﻩ‪» :‬ﺍﻳﻦ ﺗﺎﺭﻳﺦ‬ ‫ﺩﺳﺘﺔ ﻧﺨﺴﺖ‪ ،‬ﺍﺷﺘﺒﺎﻫﺎﺗﻰ ﺩﺭ ﺿﺒﻂ ﺗﻮﺍﺭﻳﺦ ﻭ ﻧﺎﻣﻬﺎﺳﺖ‬
    ‫ﺍﺳﺎﺱ ﻣﺎ ﻧﻴﺰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﺗﻨﻬﺎ ﺩﺭ‬ ‫ِ‬ ‫‪ 617‬ﻛﻪ ﺩﺭ ﻧﺴﺨﺔ‬ ‫ﻛﻪ ﺩﺭ ﭼﺎپ ﺳﺨﻦ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺩﺭ ﻧﺴﺨﺔ‬
    ‫ﻧﺴﺨﺔ ‪ B‬ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻧﺎﺩﺭﺳﺖ ﻭ ﺗﺎﺭﻳﺦ ﺻﺤﻴﺢ ﺁﻥ ]‪28‬‬ ‫ﻗﻮﻧﻴﻪ ﺻﺤﻴﺢ ﺍﺳﺖ‪.‬‬
    ‫ﺭﻣﻀﺎﻥ[ ‪ 627‬ﺍﺳﺖ‪«.‬‬ ‫ﺩﺭ ﺹ ‪ 10‬ﭼﺎپ ﺳﺨﻦ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ...» :‬ﺳﻠﻄﺎﻥ‬
    ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ 116‬ﺗﺎﺭﻳﺦ ﺻﺤﻴﺢ ﺩﺍﺩﻩ ﺷﺪﻩ‬ ‫ﺳﻌﻴﺪ‪ ،‬ﺟﻼﻝﺍﻟﺪﻳﻦِ ﻣﺤﻤﺪ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ‪ ...‬ﺍﺯ ﺟﻤﻠﻪ ﻣﺮﻳﺪﺍﻥ‬
    ‫ﺍﺳﺖ‪ ...» :‬ﻟﺸﻜﺮﻳﺎﻥ ﺑﻪ ﻇﻔﺮ ﻭ ﭘﻴﺮﻭﺯﻯ ﻣﻘﺮﻭﻥ ﮔﺸﺘﻨﺪ ﺩﺭ‬ ‫ﻭ ﻣﻌﺘﻘﺪﺍﻥ ﺣﻀﺮﺕ ﺍﻭ ]ﺳﻠﻄﺎﻥﺍﻟﻌﻠﻤﺎ[ ﺑﻮﺩ ﻭ ﭘﻴﻮﺳﺘﻪ ﺑﻪ‬
    ‫ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﻳﻦ ﻭ ﺳﺘّﻤﺎﺋﻪ ﺗﺎ ‪«...‬‬ ‫ﺣﻀﺮﺕ ﺍﻳﺸﺎﻥ ﺗﺮﺩﺩ ﻛﺮﺩﻯ ﻭ ﺩﺭ ﺍﻛﺜﺮ ﺍﻳﺎﻡ ﺑﻪ ﻭﻗﺖ ﻣﻮﻋﻈﻪ‬
    ‫ﺩﺳﺘﺔ ﺩﻭﻡِ ﺍﺧﺘﻼﻓﺎﺕ‪ ،‬ﻛﺎﺳﺘﻴﻬﺎ ﻭ ﺍﺿﺎﻓﺎﺗﻰ ﺍﺳﺖ ﻛﻪ‬ ‫ﺑﻪ ﺍﺳﺘﺎﺩﺵ‪ ،‬ﻣﻮﻻﻧﺎ ﻓﺨﺮﺍﻟﺪﻳﻦ ﺭﺍﺯﻯ‪ ...‬ﺑﻪ ﻫﻢ ﺩﺭ ﻣﺠﻠﺲ‬
    ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﻧﺴﺒﺖ ﺑﻪ ﭼﺎپ ﺳﺨﻦ ﺩﺍﺭﺩ‪ .‬ﺍﮔﺮﭼﻪ ﺩﺭ ﻫﻴﭻ‬ ‫ﺣﺎﺿﺮ ﺁﻣﺪﻧﺪﻯ‪«...‬‬
    ‫ﻣﻮﺭﺩﻯ ﺩﺭ ﺍﺻﻞِ ﻣﺘﻦ‪ ،‬ﺗﻔﺎﻭﺕ ﻣﻬﻤﻰ ﭘﺪﻳﺪ ﻧﻤﻰﺁﻳﺪ ﺑﻪ‬ ‫ﺩﺭ ﺹ ‪ 11‬ﻧﻴﺰ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﻪ ﮔﻮﻧﻪﺍﻯ ﺩﻳﮕﺮ ﺑﺎ ﻧﺎﻡ‬
    ‫ﺑﻌﻀﻰ ﺍﺯ ﺍﺧﺘﻼﻓﺎﺕ ﺍﺷﺎﺭﻩ ﻣﻰﺷﻮﺩ‪.‬‬ ‫»ﺟﻼﻝﺍﻟﺪﻳﻦ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ« ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺹ ‪ 138‬ﺗﻌﻠﻴﻘﺎﺕ‬
    ‫ﺩﺭ ﺹ ‪ 17‬ﻭ ‪ ،18‬ﺣﺪﻭﺩ ﻳﻚ ﺻﻔﺤﻪ ﺍﺯ ﻣﻌﺎﺭﻑ‬ ‫ﺁﻣﺪﻩ‪» :‬ﺳﭙﻬﺴﺎﻻﺭ‪ ،‬ﺍﻳﻨﺠﺎ ﺩﭼﺎﺭ ﻳﻚ ﺍﺷﺘﺒﺎﻩ ﺗﺎﺭﻳﺨﻰ ﺷﺪﻩ‬
    ‫ﺳﻠﻄﺎﻥﺍﻟﻌﻠﻤﺎ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﺩﺍﻣﻪ ﺁﻣﺪﻩ‪» :‬ﻭ ﺍﮔﺮ ﻛﺴﻰ‬ ‫ﺍﺳﺖ‪ .‬ﭼﻪ‪ ،‬ﻣﻄﺎﻟﺐ ﻣﺬﻛﻮﺭ ﺩﺭ ﺗﻮﺍﺭﻳﺦ ﻣﻌﺘﺒﺮ ﺑﻪ ﭘﺪﺭ ﺳﻠﻄﺎﻥ‬
    ‫ﺧﻮﺍﻫﺪ ﻛﻪ ﻛﻠﻤﺎﺕ ﻣﺒﺎﺭﻙ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻄﺎﻟﻌﻪ ﻛﻨﺪ ﺭﺳﺎﻟﻪﺍﻯ‬ ‫ﺟﻼﻝﺍﻟﺪﻳﻦ‪ ،‬ﻳﻌﻨﻰ ﺳﻠﻄﺎﻥ ﻣﺤﻤﺪ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ )ﺩ‪(617 :‬‬
    ‫ﻛﻪ ﺟﻤﺎﻋﺖ ﻋﺰﻳﺰﺍﻥ ﺍﺯ ﻛﻠﻤﺎﺕ ﺍﻳﺸﺎﻥ ﺟﻤﻊ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺭ‬ ‫ﻣﻨﺴﻮﺏ ﺍﺳﺖ ﻛﻪ ﻣﻴﺎﻥ ﻓﺨﺮ ﺭﺍﺯﻯ )ﺩ‪ (606 :‬ﻭ ﺍﻭ ﺩﻭﺳﺘﻰ‬
    ‫ﻣﻄﺎﻟﻌﻪ ﺁﻭﺭﺩ‪«...‬‬ ‫ﺑﻮﺩﻩ ﺍﺳﺖ‪ «.‬ﻭ ﻧﻴﺰ ﺩﺭ ﺗﻌﻠﻴﻘﺎﺕ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ‬
    ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ )ﺏ ‪116‬ـ ‪ (118‬ﺩﺭ ﺣﺪﻭﺩ ﺳﻪ‬ ‫ﻛﺘﺎﺏ ﺍﻓﻼﻛﻰ ﻧﻴﺰ ﺁﻣﺪﻩ )ﻛﻪ ﺍﻓﻼﻛﻰ ﺁﻥ ﺭﺍ ﻣﺎﻧﻨﺪ ﺑﺴﻴﺎﺭﻯ‬
    ‫ﺍﻟﻰ ﭼﻬﺎﺭ ﺻﻔﺤﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﻃﺒﻊ ﻛﺎﻧﭙﻮﺭ ﻭ ﻧﺴﺨﺔ ﻣﺮﻋﺸﻰ‬ ‫ﻣﻮﺍﺭﺩ ﺩﻳﮕﺮ ﺑﻰﺫﻛﺮ ﻣﺄﺧﺬ ﺍﺯ ﺳﭙﻬﺴﺎﻻﺭ ﮔﺮﻓﺘﻪ( ﺍﻣﺎ ﺩﺭ ﺁﻧﺠﺎ‬
    ‫ﻭ ﺑﺮﺧﻰ ﻧﺴﺨﻪﻫﺎﻯ ﺩﻳﮕ ِﺮ ﺭﺳﺎﻟﺔ ﺳﭙﻬﺴﺎﻻﺭ ﻣﻄﺎﻟﺒﻰ ﺭﺍ ﺍﺯ‬ ‫ﻧﺎﻡ ﺷﺨﺺ »ﻣﺤﻤ ِﺪ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ« ﺿﺒﻂ ﺷﺪﻩ ﺍﺳﺖ‪) .‬ﻣﻨﺎﻗﺐ‬
    ‫ﻼ ﺑﺨﺸﻬﺎﻳﻰ ﻣﻄﺎﺑﻖ‬ ‫ﻣﻌﺎﺭﻑ ﺳﻠﻄﺎﻥﺍﻟﻌﻠﻤﺎ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﺳﺖ؛ ﻣﺜ ً‬ ‫ﺍﻟﻌﺎﺭﻓﻴﻦ‪ ،‬ﺹ ‪ 12‬ـ ‪.(13‬‬
    ‫ﺹ ‪ 8 ،6 ،5 ،4‬ﻭ‪ ...‬ﺍﺯ ﻣﻌﺎﺭﻑ ﭼﺎپ ﺍﺳﺘﺎﺩ ﻓﺮﻭﺯﺍﻧﻔﺮ؛ ﻭ‬ ‫ﺣﺴﻴﻦ ﺧﻮﺍﺭﺯﻣﻰ ﺩﺭ ﺟﻮﺍﻫﺮﺍﻻﺳﺮﺍﺭ )ﺗﺼﺤﻴﺢ‬
    ‫ﺑﻪ ﺟﺎﻯ ﺁﻥ ﻧﺴﺨﺔ ﻣﺮﻋﺸﻰ ﭼﻨﺪ ﺳﻄﺮ ﺍﺯ ﻗﺴﻤﺘﻬﺎﻯ ﺩﻳﮕﺮ‬ ‫ﻣﺤﻤﺪﺟﻮﺍﺩ ﺷﺮﻳﻌﺖ‪ ،‬ﺝ ‪ ،1‬ﺹ ‪ (96‬ﻧﻴﺰ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ‬
    ‫ﻣﻌﺎﺭﻑ ﻧﺴﺒﺖ ﺑﻪ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ‪.‬‬ ‫ﺍﺯ ﻓﺮﻳﺪﻭﻥ ﺳﭙﻬﺴﺎﻻﺭ ﮔﺮﻓﺘﻪ ﻭ ﻧﺎﻡ ﺷﺨﺺ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ‬
    ‫ﺹ ‪ :20‬ﺑﻴﺘﻰ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﮔﻮﻳﻨﺪﺓ ﺁﻥ ﺗﺎﻛﻨﻮﻥ ﻳﺎﻓﺘﻪ‬ ‫»ﺳﻠﻄﺎﻥ ﺟﻼﻝﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ« ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬
    ‫ﻧﺸﺪﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﻧﻈﺮ ﻣﻌﻨﺎ ﻫﻢ‪ ،‬ﻛﻤﻰ ﻣﺒﻬﻢ ﺍﺳﺖ‪:‬‬ ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ )ﺏ ‪ 112‬ﻭ ‪ (113‬ﺩﺭ ﻫﺮ ﺩﻭ ﻣﻮﺿﻊ‬
    ‫ﺍﻭﻝ ﺯ ﺧﻀﺮﻡ ﺑﺪ ﺧﺒﺮ ﻋﻠﻢ ﻟﺪﻥ ﺭﺍ ﻳﺎﻓﺘﻢ‬ ‫ﻧﺎﻡ ﺍﻳﻦ ﻓﺮﺩ »ﺳﻠﻄﺎﻥ ﺳﻌﻴﺪ‪ ،‬ﻋﻼءﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ«‬
    ‫ﻣﺎﻧﺪﻡ ﺑﺠﺎ ﺁﻥ ﺭﺍ ﺩﮔﺮ ﺍﺯ ﻛﺲ ﭼﺮﺍ ﭘﻨﻬﺎﻥ ﻛﻨﻢ‬ ‫ﺿﺒﻂ ﺷﺪﻩ ﻛﻪ ﻫﻤﺎﻥ ﻧﻴﺰ ﺻﺤﻴﺢ ﺍﺳﺖ‪.‬‬
    ‫)ﺑﻴﺖ ﻫﻢ ﺩﺭ ﻧﺴﺨﺔ ﻣﺮﻋﺸﻰ ﻭ ﻫﻢ ﺩﺭ ﻃﺒﻊ ﻛﺎﻧﭙﻮﺭ‬ ‫ﺍﺯ ﻃﺮﻓﻰ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﻭﺷﻦ ﻣﻰﻛﻨﺪ ﻛﻪ ﻧﺴﺨﻪﻫﺎﻯ ﻣﻮﺭﺩ‬
    ‫ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﻧﺴﺨﻪﺑﺪﻟﻬﺎﻯ ﻫﻤﺎﻥ ﺻﻔﺤﻪ ﺩﻳﺪﻩ ﺷﻮﺩ(‪.‬‬ ‫ﺍﺳﺘﻔﺎﺩﺓ ﺍﻓﻼﻛﻰ ﻭ ﺧﻮﺍﺭﺯﻣﻰ ﺍﺯ ﺩﻭ ﺧﺎﻧﻮﺍﺩﺓ ﻣﺨﺘﻠﻒ ﺑﻮﺩﻩﺍﻧﺪ‬
    ‫ﻼ ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺍﻣﺎ ﺍﻳﻦ ﺑﻴﺖ ﺍﺻ ً‬ ‫ﻭ ﻧﺴﺨﺔ ﺍﻓﻼﻛﻰ ﺑﻪ ﺳﺒﺐ ﻧﺰﺩﻳﻚﺗﺮ ﺑﻮﺩﻥ ﻭﻯ ﺑﻪ ﺭﻭﺯﮔﺎﺭ‬
    ‫ﺹ ‪ :22‬ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺑﻴﺖ »ﻫﺮ ﻛﻪ ﺻﻴﻘﻞ ﺑﻴﺶ ﻛﺮﺩ‬ ‫ﺣﻴﺎﺕ ﻣﺆﻟﻒ‪ ،‬ﺻﺤﺖ ﺑﻴﺸﺘﺮﻯ ﻧﻴﺰ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬
    ‫ﺍﻭ ﺑﻴﺶ ﺩﻳﺪ‪ «...‬ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺹ ‪ 16‬ﻭ ‪» :17‬ﺳﻠﻄﺎﻥ ﻋﻼءﺍﻟﺪﻳﻦ ﻟﺸﻜﺮ ﺧﻮﻳﺶ ﺭﺍ‬
    ‫ﺹ ‪» :25‬ﻫﺮﻛﻪ ﺭﺍ ﺍﺳﺮﺍﺭ ﻛﺎﺭ ﺁﻣﻮﺧﺘﻨﺪ‪«...‬‬ ‫ﻧﻮﺍﺯﺷﻬﺎ ﻓﺮﻣﻮﺩ ﻭ ﻣﺴﺘﻈﻬﺮ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺩﺭ ﻳﺎﺳﻰ ﭼﻤﻦ‬
    ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ 121‬ﺗﻨﻬﺎ ﺑﻴﺖ ﺍﻭﻝ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ‬ ‫ﺍﺭﺯﻧﺠﺎﻥ ﻣﻮﺿﻊ ﺟﻨﮓ ﺭﺍ ﺩﻳﺪﻩ ﺑﻮﺩ‪ ...‬ﺭﺍﻳﺎﺕ ﺳﻠﻄﺎﻥ‬
    ‫ﭘﻨﺞ ﺑﻴﺖ ﺑﻌﺪﻯ ﻧﻴﺴﺖ‪.‬‬ ‫ﻋﻼءﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﺷﺪ ﻭ ﻟﺸﻜﺮﻳﺎﻥ ﺑﻪ ﻇﻔﺮ ﻭ ﭘﻴﺮﻭﺯﻯ‬
    ‫ﺹ ‪» :27‬ﺑﻪ ﭘﻴﺶ ﺩﻳﺪﻩ ﺩﻭ ﻋﺎﻟﻢ ﭼﻮ ﺩﺍﻧﻪ ﭘﻴﺶ‬ ‫ﻣﻘﺮﻭﻥ ﮔﺸﺘﻨﺪ ﺗﺎ ‪ «...‬ﺩﺭ ﻧﺴﺨﺔ ﻣﺮﻋﺸﻰ ﻫﻴﭻ ﺗﺎﺭﻳﺨﻰ ﺫﻛﺮ‬
    ‫ﺧﺮﻭﺱ‪«...‬‬ ‫ﻧﺸﺪﻩ؛ ﺍﻣﺎ ﺩﺭ ﻃﺒﻊ ﻛﺎﻧﭙﻮﺭ ﺑﻌﺪ ﺍﺯ »ﻣﻘﺮﻭﻥ ﮔﺸﺘﻨﺪ« ﺁﻣﺪﻩ‪» :‬ﺩﺭ‬
    ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﺑﻴﺖ ﺁﺧﺮ ﻧﻴﺴﺖ‪.‬‬ ‫ﺳﻨﺔ ﺳﺒﻊ ﻭ ﻋﺸﺮﺓ ﻭ ﺳﺘﻤﺎﺋﻪ‪«.‬‬

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    ‫ﺩﻭﺭﺓ ﺩﻭﻡ‪ ،‬ﺳﺎﻝ ﺳﻮﻡ‪ ،‬ﺷﻤﺎﺭﺓ ‪ ،33‬ﺧﺮﺩﺍﺩ ﻭ ﺗﻴﺮ ‪1388‬‬
    ‫ﺹ ‪» :96‬ﻗﺎﻝ ﺟﻤﻴﻊﺍﻻﻧﺒﻴﺎء ﻋﻠﻴﻬﻢﺍﻟﺴﻼﻡ‪ «...‬ﺗﺎ »ﺍﻭ ﺯ ﻣﻦ‬ ‫ﺹ ‪» :30‬ﺍﻳﻦ ﻳﻘﻴﻨﻢ ﺷﺪﻩﺳﺖ ﭘﻴﺶ ﺍﺯ ﻣﺮگ‪«...‬‬
    ‫ﺩﻟﻘﻰ ﺳﺘﺎﻧﺪ ﺭﻧﮓﺭﻧﮓ«‪ .‬ﺍﻳﻦ ﺑﺨﺶ ﻓﻘﻂ ﺩﺭ ﻧﺴﺨﺔ ﻣﺮﻋﺸﻰ‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺍﻳﻦ ﺑﻴﺖ ﻭ ﺑﻴﺖ ﺑﻌﺪ ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬
    ‫ﺁﻥ ﻫﻢ ﺩﺭ ﺣﺎﺷﻴﻪ ﺑﻮﺩﻩ ﻭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﻫﻢ ﺍﻳﻦ ﻗﺴﻤﺖ ﺭﺍ‬ ‫ﺹ ‪» :32‬ﻛﻤﺎ ﻗﺎﻝﺍﻟﻌﺎﺭﻑ‪ ...‬ﻭﺍﺻﻞ ﺍﺳﺖ‪«.‬‬
    ‫ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﺍﻳﻦ ﺑﺨﺶ ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬
    ‫ﺹ ‪» :97‬ﺑﺲ ﻛﻦ ﻛﻪ ﺑﻴﺨﻮﺩﻡ ﻣﻦ ﮔﺮ ﺗﻮ ﻫﻨﺮ ﻓﺰﺍﻳﻰ‪«...‬‬ ‫ﺹ ‪» :37‬ﺭﻭﺯﻯ ﺑﻰﺭﻧﺞ ﻣﻰﺩﺍﻧﻰ ﻛﻪ ﭼﻴﺴﺖ‪«...‬‬
    ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺑﻴﺖ ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺍﻳﻦ ﺑﻴﺖ ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﻧﻴﺴﺖ‪.‬‬
    ‫ﺹ ‪» :99‬ﭼﺸﻢ ﺯﺧﻤﻰ ﭼﻨﻴﻦ ﺭﺳﻴﺪ ﺁﻥ ﺩﻡ‪ /‬ﮔﺸﺖ‬ ‫ﺹ ‪» :49‬ﺗﺎ ﺩﺭ ﺩﻝ ﻣﻦ ﺻﻮﺭﺕ ﺁﻥ ﺭﺷﻚ‬
    ‫ﻧﺎﻻﻥ ﻓﻠﻚ ﺩﺭ ﺁﻥ ﻣﺎﺗﻢ«‬ ‫ﭘﺮﻯﺳﺖ‪«...‬‬
    ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ 154‬ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺿﺒﻂ ﺷﺪﻩ‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﺍﻳﻦ ﺭﺑﺎﻋﻰ ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬
    ‫ﺍﺳﺖ‪:‬‬ ‫ﺹ ‪» :54‬ﺣﻖ ﺯ ﺷﺠﺮ ﮔﻔﺖ ﻣﻨﻢ ﻭ ﺁﻥ ﺷﺪ ﻣﻘﺒﻮﻝ‬
    ‫ﭼﺸﻢ ﺯﺧﻤﻰ ﭼﻨﻴﻦ ﺭﺳﻴﺪ ﺑﻪ ﺧﻠﻖ‬ ‫ﻫﻤﻪ‪«...‬‬
    ‫ُﺳﻮﺧﺖ ﺟﺎﻧﻬﺎ ﺯِ َﺻﺪْ ﻣﺖ ﺁﻥ ﺑﺮﻕ‬ ‫ﺑﻴﺖ ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬
    ‫ﻟﺮﺯﻩ ﺍﻓﺘﺎﺩ ﺩﺭ ﺯﻣﻴﻦ ﺁﻥ ﺩﻡ‬ ‫ﺹ ‪ :56‬ﺑﻌﺪ ﺍﺯ ﺩﻭ ﺑﻴﺖ »ﺧﺎﺭ ﭘﺎﻯ ﻣﻦ ﻣﻨﻢ‪ «...‬ﻛﻪ ﺩﺭ‬
    ‫ﮔﺸﺖ ﻧﺎﻻﻥ ﻓﻠﻚ ﺩﺭ ﺁﻥ ﻣﺎﺗﻢ‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﺑﺎ ﺟﺎﺑﺠﺎﻳﻰ ﻣﺼﺮﻋﻬﺎ ﺁﻣﺪﻩ‪ ،‬ﺑﻴﺖ ﺯﻳﺮ ﺩﺭ ﻧﺴﺨﺔ‬
    ‫ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ 134‬ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬
    ‫ﺩﺳﺘﺔ ﺳﻮﻡ‪ ،‬ﺍﺧﺘﻼﻑ ﺩﺭ ﺿﺒﻂ ﺑﺮﺧﻰ ﻭﺍژﻩﻫﺎ ﻭ ﻋﺒﺎﺭﺍﺕ‬ ‫ﻗﻠﻢ ﺍﻳﻨﺠﺎ ﺭﺳﻴﺪ ﻭ َﺳﺮ ﺑﺸﻜﺴﺖ‬
    ‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﺍﺯ ﺍﺻﺎﻟﺖ ﺑﻴﺸﺘﺮﻯ ﺑﺮﺧﻮﺭﺩﺍﺭ‬ ‫ﺳﺨﻦ ﺍﻳﻨﺠﺎ ﺭﺳﻴﺪ ﻭ ﺩﻡ ﺩﺭ ﺑﺴﺖ‬
    ‫ﺍﺳﺖ ﻳﺎ ﺩﺳﺖ ﻛﻢ ﺩﺭ ﺁﻧﺠﺎ ﺿﺒﻂ ﻗﺎﺑﻞ ﺗﻮﺟﻬﻰ ﺩﺍﺭﺩ‪.‬‬ ‫ﺹ ‪» :59‬ﭘﺲ ﻏﺬﺍﻯ ﻋﺎﺷﻘﺎﻥ ﺁﻣﺪ ﺳﻤﺎﻉ‪ «...‬ﺑﻴﺖ ﺩﺭ‬
    ‫ﺹ ‪» :1‬ﺟﻼﻝ ﺍﻟﻮﻫﻴﺖ ﻭ ‪ ...‬ﻛﻤﺎﻝ ﺍﻟﻮﻫﻴّﺖ«‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﻧﻴﺴﺖ‪.‬‬
    ‫»ﺟﻼ ِﻝ ُﻫﻮ ﱠﻳﺖ ﻭ ﻛﻤﺎ ِﻝ‬ ‫ﺿﺒﻂ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪َ :109‬‬ ‫ِ‬
    ‫ﺟﻤﻼﺕ »ﻭ ﺍﮔﺮ ﻧﻪ‬ ‫ﺹ ‪ :60‬ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﺑﻌﺪ ﺍﺯ ﺍﺑﻴﺎﺕ‪،‬‬
    ‫ﺍُﻟﻮﻫ ﱠﻴﺖ«‬ ‫ﻣﻦ ﺍﺯ ﻛﺠﺎ ﺷﻌﺮ ﺍﺯ ﻛﺠﺎ« ﻭ »ﭼﻮﻥ ﺍﺷﺘﻬﺎﻯ ﻣﻬﻤﺎﻥ ﺑﻪ ﺷﻜﻨﺒﻪ‬
    ‫ﺹ ‪» :5‬ﺧﺎﻟﻖ ﺑﻴﭽﻮﻥ‪ ...‬ﺁﻥ ﺁﻓﺘﺎﺏ ﭘُﺮﺗﺎﺏ ﺭﺍ ﺍﺯ ﺩﻳﺪﺓ‬ ‫ﺍﺳﺖ ﻻﺯﻡ ﺷﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻣﻰﻓﺮﻣﺎﻳﺪ« ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬
    ‫ﻧﺎﻗﺼﺎﻥ ﺩﺭ ﺟﻨّﺖ ﻏﻴﺐ ﻣﺘﻮﺍﺭﻯ ﻛﺮﺩ‪«...‬‬ ‫ﺹ ‪» :62‬ﺷﻌﺮ ﻋﺎﺷﻖ ﺑﻮﺩ ﻫﻤﻪ ﺗﻔﺴﻴﺮ‪ :«...‬ﺍﻳﻦ ﺳﻪ ﺑﻴﺖ‬
    ‫ﺩﺭ ﭘﺎﻯ ﺻﻔﺤﻪ‪ ،‬ﺫﻳﻞ ﺟﻨّﺖ ﺁﻣﺪﻩ‪ :‬ﻛﺬﺍ ]ﺟﻴﺐ؟[‬ ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﻧﻴﺴﺖ‪.‬‬
    ‫ﺿﺒﻂ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ ،111‬ﺩﺭ ﻣﻮﺭﺩ ﺍﻳﻦ ﻛﻠﻤﻪ‪ ،‬ﺩﺭ ﺣﺮﻑ‬ ‫ﺹ ‪» :78‬ﺯﺍﻥ ﺑﻴﺎﻭﺭﺩ ﺍﻭﻟﻴﺎ ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ‪ :«...‬ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‬
    ‫ﺩﻭﻡ ﻭ ﺳﻮﻡ ﺑﺪﻭﻥ ﻧﻘﻄﻪ ﺍﺳﺖ ﻭ ﻫﻤﺎﻥ ﺣﺪﺱ »ﺟﻴﺐ« ﺭﺍ‬ ‫ﺍﻳﻦ ﺑﻴﺖ ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬
    ‫ﺗﻘﻮﻳﺖ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺹ ‪» :85‬ﭘﺲ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻡ ﻭ ﺑﻪ ﺧﺎﻧﻪ ﺭﻓﺘﻢ ﻭ ﺗﻤﺎﻣﺖ‬
    ‫ﺹ ‪» :11‬ﺍﺗﻔﺎﻗ ًﺎ ﺭﻭﺯﻯ ﺳﻠﻄﺎﻥ ﺑﻪ ﺯﻳﺎﺭﺕ ﺁﻣﺪﻩ ﺑﻮﺩ‪،‬‬ ‫ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﺗﻼﻣﻴﺬ ﻭ ﺍﻫﻞ ﺑﻴﺖ ﺭﺍ ﺑﺮﮔﺮﻓﺘﻪ ﻣﺘﻮﺟﻪ ﺑﻴﺖﺍﻟﺴﻌﻮﺩ‬
    ‫ﻛﺜﺮﺗﻰ ﻋﻈﻴﻢ ]ﺑﺎ[ ﺷﻜﻮﻩ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﺩﻳﺪ ﻛﻪ‪«...‬‬ ‫ﺷﺪﻡ‪ .‬ﭼﻮﻥ ﻧﺰﺩﻳﻚ ﺭﺳﻴﺪﻡ‪ «...‬ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪،147‬‬
    ‫ﭼﻨﺎﻧﻜﻪ ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ‪ ،‬ﻣﺼﺤﺢ »ﺑﺎ« ﺭﺍ ﺑﺮﺍﻯ ﺑﻬﺘﺮ ﺷﺪﻥ‬ ‫ﺑﻴﺮﻭﻥ ﺁﻣﺪﻡ ﻭ ﺑﻪ ﺧﺎﻧﻪ ﺭﻓﺘﻢ ﻭ ﺗﻤﺎﻣﺖ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪» :‬ﭘَﺲ ُ‬
    ‫ﻣﻌﻨﺎ ﺩﺭ ﺩﺍﺧﻞ ﻗﻼﺏ ﺍﻓﺰﻭﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ‬ ‫ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﺗﻼﻣﻴﺬ ﻭ ﺍَﻫﻞِ ﺑَﻴﺖ ﺭﺍ ﺧﻮﺍﻧﺪَ ﻡ‪ ،‬ﭼﻮﻥ ﺷﺒﻬﻨﮕﺎﻡ‬
    ‫‪» 113‬ﺑﺎ« ﺭﺍ ﻧﺪﺍﺭﺩ ﻭ ﻇﺎﻫﺮﺍ ً ﻫﻤﺎﻥ ﺻﻮﺭﺕ »ﻋﻈﻴﻢﺷﻜﻮﻩ«‬ ‫ﻣﺘﻮﺟ ِﻪ‬
    ‫ّ‬ ‫ﺷﺪ ﻭ ﺧﺪﺍ َﻭﻧﺪﮔﺎﺭ ﺑﻪ ﺧﺎﻧﻪ ﺭﻓﺖ ﺗﻤﺎ َﻣﺖ ﺭﺍ ﺑَﺮﮔﺮﻓﺘﻪ‬
    ‫ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫ِ‬
    ‫ﻧﺰﺩﻳﻚ ﺩﺭ ﺭﺳﻴﺪﻡ‪«...‬‬ ‫ﺍﻟﺴﻌﻮﺩ ﺷﺪﻡ‪ُ .‬ﭼﻮﻥ‬ ‫ﺑﻴﺖ ﱡ‬
    ‫ﺹ ‪ ...» :12‬ﻋﻠﻠﻰ ﭼﻨﺪ ﮔﻔﺖ ﻛﻪ ﺑﻪ ﻭﺍﺳﻄﺔ ﺁﻧﻜﻪ ﺍﺯ‬ ‫ﺹ ‪ :86‬ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﺟﻤﻠﺔ »ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ﻧﻴﺰ ﺩﺭ ﻣﻘﺎﺑﻠﻪ‬
    ‫ﺍﻃﺮﺍﻑ ﺟﻤﻌﻰ ﺍﺯ ﻣﻠﻮﻙ ﻭ ﺍﻛﺎﺑﺮ ﻭ ﻣﺸﺎﻫﻴﺮ ﺑﻪ ﺯﻳﺎﺭﺕ‬ ‫ﺳﺠﺪﻩ ﻣﻰﻧﻬﺎﺩ« ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬
    ‫ﺍﻭ ﻣﺠﺘﻤﻊ ﻣﻰﺷﺪﻧﺪ ﻭ ﺩﺭ ﭘﺎﻳﺔ ﺗﺨﺖ ﺍﺟﺘﻤﺎﻋﻰ ﻋﻈﻴﻢ‬ ‫ﺹ ‪» :95‬ﻭ ﺩﺭ ﻏﺰﻟﻰ ﺩﻳﮕﺮ ﺩﺭ ﺑﻴﺎﻥ ﻭﺛﻮﻕ ﻭ ﻳﻘﻴﻦ‬
    ‫ﻣﻰﻛﺮﺩﻧﺪ‪ ،‬ﺑﻮﺍﻋﺚ ﺣﺴﺪ ﺩﺭ ﻧﻔﻮﺱ ﻣﺴﺘﻤﺮ ﺍﺳﺖ؛ ﺍﮔﺮ ﻧﺎﮔﺎﻩ‬ ‫ﺧﻮﻳﺶ ﻣﻰﻓﺮﻣﺎﻳﺪ ﺩﺷﻤﻦ ﺧﻮﻳﺸﻴﻢ ﻭ ‪ ...‬ﺩﺭﻳﺎ ﻣﻰﻛﺸﺪ‪«.‬‬
    ‫ﺗﻤﺴﻚ ﺧﺮﻭﺝ ﻛﺮﺩﻩ ﺗﻘﻮﻳﺖ ﻋﺴﺎﻛﺮ ﻣﺨﺬﻭﻝ‬ ‫ﺟﻤﻌﻰ ﺑﺪﻳﻦ ّ‬ ‫ﺍﻳﻦ ﻗﺴﻤﺖ ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﻣﻮﺟﻮﺩ ﻧﻴﺴﺖ‪.‬‬

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    ‫ﺩﻭﺭﺓ ﺩﻭﻡ‪ ،‬ﺳﺎﻝ ﺳﻮﻡ‪ ،‬ﺷﻤﺎﺭﺓ ‪ ،33‬ﺧﺮﺩﺍﺩ ﻭ ﺗﻴﺮ ‪1388‬‬
    ‫ﺹ ‪» :33‬ﻭ ﺍﻳﻦ ﺟﻤﻠﻪ ﻛﻪ ﺫﻛﺮ ﺭﻓﺖ ﺑﻪ ﺻﻮﻡ ﻇﺎﻫﺮ‬ ‫ﺧﺮﻭﺝ ﻛﻨﻨﺪ ﻭ ﻋﻠﻰ ﺣﻴﻦﺍﻟﻐﻔﻠﻪ ﺩﺳﺖﺩﺭﺍﺯﻯ ﻧﻤﺎﻳﻨﺪ ﻣﻤﻜﻦ‬
    ‫ﺑﻮﺩ‪«...‬‬ ‫ﺑﺎﺷﺪ‪«.‬‬
    ‫ِ‬
    ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» :124‬ﻭ ﺍﻳﻦ ُﺟﻤﻠﻪ ﻛﻪ ﺫﻛﺮ ﺭﻓﺖ‬ ‫ﺩﺭ ﺫﻳﻞ »ﺧﺮﻭﺝ ﻛﻨﻨﺪ« ﺁﻣﺪﻩ‪» :‬ﻛﺬﺍ ﻓﻰﺍﻻﺻﻞ‪«.‬‬
    ‫َﺻﻮﻡ ﻇﺎﻫﺮﻯ ﺑﻮﺩ‪«.‬‬ ‫ﺗﻤﺴﻚ‬ ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ ﺁﻣﺪﻩ‪» :‬ﺍﮔﺮ ﻧﺎﮔﺎﻩ ﺟﻤﻌﻰ ﺑﺪﻳﻦ ّ‬
    ‫ﺹ ‪ ...» :33‬ﻭ ﭘﻴﻮﺳﺘﻪ ﺍﻓﺘﺨﺎﺭ ﻓﻘﺮ ﺩﺍﺷﺘﻨﺪﻯ‪«...‬‬ ‫ﺧﺮﻭﺝ ﻛﻨﻨﺪ ﺗﻘﻮﻳﺖ ﻋﺴﺎﻛﺮ ﻣﺨﺬﻭﻝ ﻛﻨﻨﺪ ﻭ‪«...‬‬
    ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ ...» :124‬ﻭ ﭘﻴﻮﺳﺘﻪ ﺍﻓﺘِﺨﺎﺭ ﺑﻪ ﻓﻘﺮ‬ ‫ﺹ ‪ ...» :12‬ﭼﻮﻥ ﺍﻣﺮﻭﺯ ﺟﻤﻌﻴﺖ ﻭ ﻛﺜﺮﺕ ﺁﻥ ﺣﻀﺮﺕ‬
    ‫ﺩﺍﺷﺘَﻨﺪﻯ‪«...‬‬ ‫ﺭﺍﺳﺖ ﻭ ﺑﻪ ﻭﺍﺳﻄﺔ ﺗﻘﻮﻳﺖ ﻣﺮﻳﺪﺍﻥ ﻭ ﺍﺳﺘﺸﻔﺎﻉ ﻃﻠﺐ ]ﻭ[‬
    ‫ﺹ ‪» :33‬ﻭ ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ﺧﻮﺩ ﺩﺭ ﺗﻤﺎﻣﺖ ﺍﻣﻮﺭ ﻣﺘﺎﺑﻌﺖ‬ ‫ﻋﺸﻖ ﻓﻬﺎﻡ ﻣﻌﺘﻘﺪﺍﻥ‪ ،‬ﻭﻫﻨﻰ ﺩﺭ ﺍﻣﻮﺭ ﻣﻤﻠﻜﺖ ﻇﺎﻫﺮ ﮔﺸﺘﻪ‬
    ‫ﺁﻥ ﺣﻀﺮﺕ ﻣﻰﻓﺮﻣﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﻓﻘﺮ ﻧﻴﺰ ﺗﺘﺒّﻊ ﺁﻥ ﺣﻀﺮﺕ‬ ‫ﺍﺳﺖ‪«...‬‬
    ‫ﻣﻰﻛﺮﺩﻧﺪ‪«...‬‬ ‫ﻧﺴﺨﻪ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ ...» :113‬ﺑَﻪ ﻭﺍﺳﻄﺔ ﺗﻘﻮﻳﺖ ﻣﺮﻳﺪﺍﻥ ﻭ‬
    ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» :124‬ﻭ ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ُﭼﻮﻥ ﺩﺭ ‪ ...‬ﺩﺭ‬ ‫ﺍﺳﺘِﺸﻔﺎﻉ ﺍﻓﻬﺎﻡ ُﻣﻌﺘﻘِﺪﺍﻥ‪«...‬‬
    ‫َﻓﻘﺮ ﻧﻴﺰ ﺗﺘﺒﱡﻊ ﺑﺪﺍﻥ َﺣﻀﺮﺕ ﻣﻴﻜﺮ َﺩﻧﺪ‪«.‬‬ ‫ﺹ ‪» :13‬ﺳﻠﻄﺎﻥ‪ ...‬ﻣﻰﮔﻔﺖ ﻛﻪ ﺟﻬﺖ ﺳﻌﺎﺩﺕ ﻭ‬
    ‫ﺹ ‪ :34‬ﻓﺮﻣﻮﺩ‪» :‬ﻫﺮ ﭼﻨﺪﺍﻧﻜﻪ ﺍﺻﺤﺎﺏ ﺭﺍ ﺑﻪ ﻓﻘﺮ ﺗﺮﻏﻴﺐ‬ ‫ﺩﻭﻟﺖ ﺧﻮﻳﺶ ﺍﻳﻦ ﻋﺒﻮﺩﻳﺖ ﺧﻮﺍﻫﻢ ﺗﻘﺪﻳﻢ ﺩﺍﺷﺘﻦ ﻭ ﺩﺭ‬
    ‫ﻣﻰﺩﻫﻢ‪ ...‬ﺗﻮ ﺧﻼﻑ ﻣﻦ ﺁﻣﺪﻩﺍﻯ‪ ...‬ﻭﻗﺘﻰ ﻛﻪ ﺳﻼﻃﻴﻦ ﻭ ﺍﻣﺮﺍ‬ ‫ﻣﻨﺰﻟﻰ ﻛﻪ ﻻﻳﻖ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩ ﻓﺮﻣﻮﺩ ﺁﻭﺭﺩﻥ ﻭ‪«...‬‬
    ‫ﺟﻬﺖ ﺍﺳﺒﺎﺏ ﻣﺎ ﺳﻴﻢ ﻭ ﺯﺭ ﻓﺮﺳﺘﺎﺩﻧﺪﻯ ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ﻣﺎ ﺩﺭ‬ ‫ِ‬
    ‫ﺟﻬﺖ‬ ‫»ﺳﻠﻄﺎﻥ‪ ...‬ﻣﻴﮕﻔﺖ ﻛﻪ‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ُ :114‬‬
    ‫ﺧﺎﻧﺔ ﺷﻴﺦ ﺻﻼﺡﺍﻟﺪﻳﻦ ﺯﺭﻛﻮﺏ ﻓﺮﺳﺘﺎﺩﻯ‪«...‬‬ ‫ﺩﻭﻟﺖ ﺧﻮﻳﺶ ﺍﻳﻦ ُﻋﺒﻮﺩﻳّﺖ ﺧُ ﻮﺍﻫﻢ ﺗﻘﺪﻳﻢ‬ ‫ِ‬ ‫َﺳﻌﺎﺩﺕ ﻭ‬
    ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» :125‬ﻓﺮ ُﻣﻮﺩ َﻫﻰ َﭼﻨﺪﺍﻧﻚ‪ ...‬ﻭﻗﺘﻰ ﻛﻪ‬ ‫ﺩﺍﺷﺘﻦ ﻭ ﺩﺭ َﻣﻨﺰﻟﻰ ﻻﻳﻖ ﺁﻥ َﺣﻀﺮﺕ ﻓﺮﻭﺩ ﺁﻭﺭﺩﻧﺪ ﻭ ‪«...‬‬
    ‫ِ‬
    ‫ﺍﺻﺤﺎﺏ ﻣﺎ‪«...‬‬ ‫ِ‬
    ‫ﺟﻬﺖ‬ ‫ﺳﻼﻃﻴﻦ ﻭ ﺍُﻣﺮﺍ‬ ‫ﺹ ‪» :14‬ﺳﻠﻄﺎﻥ ﻋﻼءﺍﻟﺪﻳﻦ ﻛﻴﻘﺒﺎﺩ ﺍﺯ ﺭﺳﻮﻝ ﺧﻮﻳﺶ‪،‬‬
    ‫ﺹ ‪» :38‬ﺟﺬﺑﺔ ﻣﻦ ﺟﺬﺑﺎﺏ ﺍﻟﺤﻖ ﺧﻴﺮ ﻣﻦ ﻋﺒﺎﺩﺓ‬ ‫ﻣﻠﻚﺍﻻﻣﺮﺍ ﺻﻼﺡﺍﻟﺪﻳﻦ‪ ،‬ﻛﻴﻔﻴﺖ ﻋﺴﺎﻛﺮ ﺧﻮﺍﺭﺯﻣﻰ ﭘﻰ‬
    ‫ﺍﻟﺜﻘﻠﻴﻦ‪«.‬‬ ‫ﺧﻮﺍﺭﺯﻣﻰ ﺑﻪ ﻃﺮﻑ ﺭﻭﻡ ﺍﺳﺘﻤﺎﻉ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩ‪«...‬‬
    ‫ﺬﺑﺎﺕ ﺍﻟﺤﻖ ﺗﻮﺍﺯﻯ‬‫»ﺟ َﺬﺑﺔ ِﻣﻦ َﺟ ِ‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪َ :126‬‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» :115‬ﺑﻪ ﺑﻰﺁﺯﺭﻣﻰ« ﺑﻪ ﺟﺎﻯ »ﭘﻰ‬
    ‫ﻋﻤﻞ ﺍﻟﺜﻘ َﻠﻴﻦ‪«.‬‬
    ‫َ‬ ‫ﺧﻮﺍﺭﺯﻣﻰ« ﺩﺍﺭﺩ‪.‬‬
    ‫ﺹ ‪» :44‬ﺍﮔﺮ ﺩﺭ ﺷﺮﺡ ﺁﻥ ﺧﻮﺽ ﺭﻭﺩ ﺑﻪ ﺗﻄﻮﻳﻞ‬ ‫ﺹ ‪» :17‬ﺍﺯ ﻛﻠﻤﺎﺕ ﻣﺒﺎﺭﻙ ﺍﻭ ]ﺳﻠﻄﺎﻥﺍﻟﻌﻠﻤﺎ[ ﻛﻪ ﺩﺭ‬
    ‫ﺍﻧﺠﺎﻣﺪ‪«.‬‬ ‫ﻣﻴﺎﻥ ﺟﻤﻊ ﺑﺮ ﺯﺑﺎﻥ ﻣﺒﺎﺭﻙ ﻣﻰﺁﻣﺪ ﻭ ﻣﻼﺯﻣﺎﻥ ﺑﻪ ﺍﻗﻼﻡ‬
    ‫ﻣﻄﻮﻝ‬
    ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ +» :129‬ﻭ ﻋﻠﻰ ﺣﺪﻩ ﻛﺘﺎﺑﻰ ﱠ‬ ‫ﺗﺒﺮﻙ ﺁﻭﺭﺩﻩ‬ ‫ﻣﻰﻧﺒﺸﺘﻨﺪ ﺍﻧﺪﻛﻰ ﺟﻬﺖ ﺍﻧﻤﻮﺫﺝ ﺑﺮ ﺳﺒﻴﻞ ّ‬
    ‫ﺷﻮﺩ‪«.‬‬ ‫ﺷﻮﺩ‪«...‬‬
    ‫ﺹ ‪» :46‬ﺑﺪﺍﻥ ــ ﻭﻓﻘﻚ ﺍﷲ ــ ﻛﻪ ﻭﻻﻳﺖ ﻣﺆﻣﻦ ﺭﺍ‬ ‫ِ‬
    ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ 118‬ﺑﻪ ﺟﺎﻯ »ﺑﻪ ﺍﻗﻼﻡ«‪» ،‬ﺑﺮ ﺍﻣﻼ«‬
    ‫ﺳﻮﺭﻯ ﺍﺳﺖ ﺍﺯ ﻋﻨﺎﻳﺖ ﻛﻪ ﻣﺤﻴﻂ ﻣﻰﮔﺮﺩﺩ‪«...‬‬ ‫ﺿﺒﻂ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
    ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» :130‬ﺑﺪﺍﻥ ﻭﻓّﻘﻚ ﺍﷲ ﻛﻪ ﻭﻻﻳﺖ‬ ‫ﺗﻘﺮﺭ ﻣﻰﻓﺮﻣﺎﻳﺪ‪«...‬‬ ‫ﺹ ‪» :27‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺗﻘﺮﻳﺮ ﺁﻥ ّ‬
    ‫ُﻣﺆﻣﻦ ﺭﺍ ﺳﻮﺭﺗﺴﺖ‪«...‬‬ ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ 122‬ﺁﻣﺪﻩ ﺍﺳﺖ‪» :‬ﭼﻨﺎﻧﻚ ﺩﺭ‬
    ‫ﺹ ‪» :47‬ﺍﺯ ﺳﺮ ﺁﻥ ﺣﺎﻟﺖ ﻛﻠﻤﺎﺗﻰ ﻣﺒﻴّﻦ ﺑﺮ ﺧﻮﻑ ﻭ‬ ‫ﺗﻘﻮﻳﺖ ﺁﻥ ﺗﻘﺮﻳﺮ ﻣﻴﻔﺮﻣﺎﻳﺪ‪«.‬‬
    ‫ﺣﺰﻥ ﺍﻧﺸﺎ ﻣﻰﻓﺮﻣﻮﺩ‪«...‬‬ ‫ﺹ ‪» :33‬ﻓﺮﻣﻮﺩﻯ ﻛﻪ ﺩﺭ ﺳﻴﻨﺔ ﻣﻦ ﺍژﺩﻫﺎﻳﻰ ﺍﺳﺖ ﻛﻪ‬
    ‫ﺑﻪ ﺟﺎﻯ »ﻣﺒﻴّﻦ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪َ » ،130‬ﻣﺒﻨﻰ« ﺁﻣﺪﻩ‬ ‫ﻏﺬﺍ ﺭﺍ ﺗﺤﻤﻞ ﻧﻤﻰﻛﻨﺪ ﻭ ﺩﺭ ﻭﻗﺖ ﺍﺳﺘﻔﺮﺍﻍ ﺁﻥ ﻣﺠﺎﻫﺪﻩ‬
    ‫ﺍﺳﺖ‪.‬‬ ‫ﺩﻳﺪﻯ ﻛﻪ ﺍﺯ ﻣﺠﺎﻫﺪﺓ ﺟﻮﻉ ﻗﻮﻯﺗﺮ ﺑﻮﺩﻯ ﻭ ﻋﺮﻕ ﻗﻄﺮﻩ‬
    ‫ﺹ ‪» :47‬ﻭ ﻫﻤﭽﻨﺎﻥ ﺭﺟﺎ ــ ﻛﻪ ﺍﺯ ﺻﻔﺎﺕ ﻣﺴﻴﺤﻰﺳﺖ‪،‬‬ ‫ﻗﻄﺮﻩ ﺍﺯ ﺟﺒﻴﻦ ﻣﺒﺎﺭﻙ ﺭﻭﺍﻥ ﺷﺪﻯ‪«.‬‬
    ‫ﻋﻠﻴﻪﺍﻟﺴﻼﻡ ــ ﻣﻘﺎﻣﻰ ﺍﺳﺖ ﻛﻪ ‪«...‬‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ ...» :124‬ﻭ ﺩﺭ ﻭﻗﺖ ﺍﺳﺘﻔﺮﺍﻍ ﺁﻥ‬
    ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ ...» :130‬ﺍﺯ ﺻﻔﺎﺕ ﻣﺴﻴﺢ ﺍﺳﺖ‪«.‬‬ ‫ﻣﺠﺎﻫﺪﻩ ﻭ ﻛﺪ ﻛﺸﻴﺪﻯ ﻛﻪ ‪ ...‬ﻭ َﻋﺮﻕ ﻗﻄﺮﻩ َﻗﻄﺮﻩ ﺍﺯ َﺟﻴﺐ‬
    ‫ﺹ ‪ ...» :50‬ﻻﺟﺮﻡ ﻧﻘﻮﺵ ﻧﺎﻧﺒﺸﺘﻪ ﺭﺍ ﺍﺯ ﺿﻤﻴﻤﺔ ﺧﻮﺍﻃﺮ‬ ‫ﻣﺒﺎﺭﻙ ﺭﻭﺍﻥ ﺷﺪﻯ ﻭ ﺩﺭ ﺻﻔﺖ ﺟﻮﻉ ﺑﻴﺎﻥ ﻣﻴ َﻔﺮﻣﺎﻳﺪ‪«...‬‬

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    ‫ﺩﻭﺭﺓ ﺩﻭﻡ‪ ،‬ﺳﺎﻝ ﺳﻮﻡ‪ ،‬ﺷﻤﺎﺭﺓ ‪ ،33‬ﺧﺮﺩﺍﺩ ﻭ ﺗﻴﺮ ‪1388‬‬
    ‫»ﻏﻨﻴﻨﻪ« ﺍﺻﺎﻟﺖ ﺩﺍﺭﺩ )ﻧﻚ‪ :‬ﺗﻌﻠﻴﻘﺎﺕ‪ ،‬ﺹ ‪.(160‬‬ ‫ﺭﻭﺷﻦ ﻭ ﻫﻮﻳﺪﺍ ﻣﻰﺩﻳﺪ‪«...‬‬
    ‫ﺹ ‪» :58‬ﺍﻳﻦ ﻣﻌﺎﻧﻰ ﺗﻄﻮﻳﻞ ﺩﺍﺭﺩ‪ ،‬ﺗﺎ ﻃﺎﻟﺐ ﺭﺍ ﺑﺪﺍﻥ‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ ،132‬ﻫﻤﺎﻥ ﺿﺒﻂ ﻣﺮﻋﺸﻰ )ﺻﻤﻴﻤﺔ(‬
    ‫ﻣﻘﺎﻡ ﻧﺮﺳﺪ ﻛﻴﻔﻴﺖ ﻣﺰﻩ ﻭ ﻟﻄﻒ ﺁﻥ ﺣﺎﻝ ﺭﺍ ﻣﻘﺎﻝ ﻧﺘﻮﺍﻧﺪ‬ ‫ﺭﺍ ﻛﻪ ﺩﺭ ﭘﺎﻯ ﺻﻔﺤﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ﺗﺄﻳﻴﺪ ﻣﻰﻛﻨﺪ‪.‬‬
    ‫ﺗﺼﻮﺭ ﻛﺮﺩﻥ‪«.‬‬ ‫ﺹ ‪» :54‬ﻭ ﺑﺎﺯ ﻣﻰﻓﺮﻣﺎﻳﺪ ـ ﺑﻴﺾ ﺍﷲ ﻭﺟﻬﻪ‪ :‬ﻧﻪ ﺍﺯ‬
    ‫ﺑﻪ ﺟﺎﻯ »ﻣﻘﺎﻝ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» ،135‬ﺑَﻘﺎﻝ« ]= ﺑﻪ‬ ‫ﺧﺎﻛﻢ ﻭ ﻧﻪ ﺍﺯ ﺑﺎﺩﻡ ﻧﻪ ﺍﺯ ﺁﺗﺶ ﻭ ﻧﻪ ﺍﺯ ﺁﺑﻢ‪ .‬ﻭ ﺩﺭ ﻣﻘﺎﻣﻰ ﺩﻳﮕﺮ‬
    ‫ﻗﺎﻝ[ ﺿﺒﻂ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻰﻓﺮﻣﺎﻳﺪ‪ :‬ﺁﻥ ﭼﻴﺰ ﺷﺪﻡ ﻛ ّﻠﻰ ﻛﻮ ﺑﺮ ﻫﻤﻪ ﺳﻮﮔﻨﺪ ﺍﺳﺖ«‬
    ‫ﺹ ‪» :59‬ﻭ ﺩﺭ ﺳﻤﺎﻉ ﺍﺻﺤﺎﺏ ﻣﺎ‪ ،‬ﺧﻠ ّﻮ ﻣﻌﺪﻩ ﺷﺮﻁ‬ ‫)ﺩﺭ ﺗﻌﻠﻴﻘﺎﺕ ﺹ ‪ 159‬ﺁﻣﺪﻩ‪ :‬ﺍﻳﻦ ﻣﺼﺮﻉ ﻭ ﻣﺼﺮﻉ ﭘﻴﺸﻴﻦ‬
    ‫ﺍﺳﺖ ﺗﺎ ﺗﺮ ّﻭﺽ ﻭ ﺗﻠﻄﻒ ﺯﻳﺎﺩﻩ ﮔﺮﺩﺩ‪«.‬‬ ‫ﺩﺭ ﻛﻠﻴﺎﺕ ﺷﻤﺲ‪ ،‬ﺗﺼﺤﻴﺢ ﺍﺳﺘﺎﺩ ﻓﺮﻭﺯﺍﻧﻔﺮ ﻣﺮﺑﻮﻁ ﺑﻪ ﻳﻚ‬
    ‫]ﻭﺍژﺓ »ﺗﺮ ّﻭﺽ« ﺭﺍ ﺍﺳﺘﺎﺩ ﻋﺒﺪﺍﻟﺤﺴﻴﻦ ﺯﺭﻳﻦﻛﻮﺏ ﺩﺭ‬ ‫ﺑﻴﺖ ﻣﻰﺑﺎﺷﺪ‪(.‬‬
    ‫ﻛﺘﺎﺏ ﭘﻠﻪ ﭘﻠﻪ ﺗﺎ ﻣﻼﻗﺎﺕ ﺧﺪﺍ )ﺹ ‪ (380 ،178‬ﺍﺯ ﺭﻭﻯ‬ ‫ﺍﻳﻦ ﺑﺨﺶ ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ 133‬ﭼﻨﻴﻦ ﺿﺒﻂ ﺷﺪﻩ‬
    ‫ﺭﺳﺎﻟﺔ ﺳﭙﻬﺴﺎﻻﺭ ﭼﺎپ ﻧﻔﻴﺴﻰ‪» ،‬ﺗﺮﻭﺧﻦ« ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻭ ﺩﺭ‬ ‫ﺍﺳﺖ‪» :‬ﻭ ﺑﺎﺯ ﻣﻰﻓﺮﻣﺎﻳﺪ‬
    ‫ﺗﻌﻠﻴﻘﺔ ﻫﻤﺎﻥ ﻛﺘﺎﺏ‪ ،‬ﺹ ‪ 369‬ﻣﻌﻨﻰﺍﻯ ﻧﻴﺰ ﺑﺮﺍﻯ ﺁﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ‪:‬‬ ‫ﻧِﻪ ﺍﺯ ﺧﺎﻛﻢ ﻧِﻪ ﺍﺯ ﺑﺎﺩﻡ ﻧِﻪ ﺍﺯ ﺁﺗﺶ ﻧِﻪ ﺍﺯ ﺁﺑﻢ‬
    ‫»ﺣﺎﻟﺖ ﺭﻭﺣﺎﻧﻰ ﺩﺍﺷﺘﻦ‪ ،‬ﺑﻪ ﺣﺎﻟﺖ ﺭﻭﺣﺎﻧﻰ ﺩﺭﺁﻣﺪﻥ‪ ،‬ﺣﺎﻟﺖ‬ ‫»‪.‬ﺁﻥ ﭼﻴﺰ ﺷﺪﻡ ُﻛ ّﻠﻰ ﻛﻮ ﺑَﺮ ﻫﻤﻪ َﺳﻮﮔﻨﺪﺳﺖ‬
    ‫ﺭﻭﺣﺎﻧﻰ ﮔﺮﻓﺘﻦ‪ «.‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺿﺒﻂ ﻧﻔﻴﺴﻰ ﺑﺎ ﺿﺒﻂ ﭼﺎپ‬ ‫)ﻇﺎﻫﺮﺍ ً ﺩﺭ ﻧﺴﺨﻪﻫﺎﻯ ﺩﻳﮕﺮ‪ ،‬ﻛﺎﺗﺐ ﻭﺯﻥ ﻣﺼﺮﻉ ﺍﻭﻝ‬
    ‫ﺳﺨﻦ ﺑﺮﺍﺑﺮ ﺍﺳﺖ‪[.‬‬ ‫ﺭﺍ ﺑﻪ ﺩﻟﻴﻞ ﻭﺟﻮﺩ ﺩﻭ »ﻭ« ﻛﻪ ﺍﺻﺎﻟﺖ ﻫﻢ ﺩﺍﺭﺩ ﺍﺷﺘﺒﺎﻩ ﻛﺮﺩﻩ‬
    ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ ،135‬ﺍﻳﻦ ﻛﻠﻤﻪ »ﺗَﺮ ُﻭ ْﺡ« ]ﺑﻪ ﻫﻤﻴﻦ‬ ‫ﺍﺳﺖ ﻭ ﺩﻭ ﻣﺼﺮﻉ ﺭﺍ ﻣﺮﺑﻮﻁ ﺑﻪ ﺩﻭ ﻣﻮﺿﻊ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪(.‬‬
    ‫ﺻﻮﺭﺕ ﻣﺸﻜﻮﻝ[ ﺿﺒﻂ ﺷﺪﻩ ﺍﺳﺖ؛ ﺍﻣﺎ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻧﺴﺨﻪ‬ ‫ِ‬ ‫ﺹ ‪» :56‬ﻭ ﺣﺴﻴﻦﺑﻦ ﻣﻨﺼﻮﺭ ﺣﻼﺝ ــ ﺭﺣﻤﺔﺍﷲ ﻋﻠﻴﻪ‬
    ‫ﺑﺮﻣﻰﺁﻳﺪ ﺿﺒﻂ ﻗﺒﻠﻰ ﺍﻳﻦ ﻭﺍژﻩ ﭘﺎﻙ ﺷﺪﻩ ﺍﺳﺖ ﻭ »ﺗﺮ ّﻭﺡ«‬ ‫ــ ﭼﻮﻥ ﺑﻐﺎﻳﺖ ﻣﺸﺘﺎﻕ ﺍﻳﻦ ﺑﺎﺭ ﻓﺎﻗﻪ ﺑﻮﺩ ﻣﻰﺧﻮﺍﺳﺖ ﻛﻪ‬
    ‫ﺑﻌﺪﺍ ً ﺑﻪ ﺟﺎﻯ ﺁﻥ ﻛﺘﺎﺑﺖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺍﻳﻤﺎ ﺩﺭ ﺍﻳﻦ ﺣﺎﻟﺖ ﺑﻤﺎﻧﺪ‪«...‬‬
    ‫ﺹ ‪ :59‬ﺣﺮﻛﺖ ﻭ ﺳﻠﻮﻙ ﺍﻫﻞ ﺳﻤﺎﻉ ﺑﻨﺎﺑﺮ ﺟﺪ ﺩﺍﺭﺩ ﻧﻪ‬ ‫ﺿﺒﻂ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ ،134‬ﺿﺒﻂ ﻣﺮﻋﺸﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﭘﺎﻯ ﺻﻔﺤﻪ‬
    ‫ﺑﻄﺮ ﻭ ﻫﺰﻝ‪ .‬ﺑﻪ ﺟﺎﻯ »ﺳﻠﻮﻙ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ 135‬ﻭ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ )»ﺑﺎﺭِﻗﻪ« ﺑﻪ ﺟﺎﻯ »ﺑﺎﺭ ﻓﺎﻗﻪ«( ﺗﺄﻳﻴﺪ ﻣﻰﻛﻨﺪ‪.‬‬
    ‫ﻃﺒﻊ ﻛﺎﻧﭙﻮﺭ‪» ،‬ﺳﻜﻮﻥ« ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺹ ‪» :56‬ﻭﺧﺎﻗﺎﻧﻰ ﻫﻢ ﺩﺭ ﺍﻳﻦ ﻣﻌﻨﻰ ﺣﻘﺎﻳﻘﻰ ﺩﺭ ﺩﻭ‬
    ‫ﺹ ‪ 63‬ﻭ ‪» :64‬ﭼﻮﻥ ﻳﻜﻰ ﺍﺯ ﻋﺎﻟﻢ ﻓﺎﻧﻰ ﺩﺭ ﻋﺎﻟﻢ ﺑﺎﻗﻰ‬ ‫ﺑﻴﺖ ﺑﻐﺎﻳﺖ ﺣﺴﻦ ﻣﻰﻓﺮﻣﺎﻳﺪ‪«...‬‬
    ‫ﺭﺣﻠﺖ ﻛﻨﺪ ﺩﻳﮕﺮﻯ ﺭﺍ ﻛﻪ ﺩﺭ ﻗﺮﺑﺖ ﻧﻘﻄﺔ ﻭﺟﻮﺩ ﺍﻭ ﺑﺎﺷﺪ ﺩﺭ‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» :134‬ﻭ ﺧَ ﺎﻗﺎﻧﻰ َﺣﻘﺎﻳﻘﻰ َﻫﻢ ﺩﺭﻳﻦ‬
    ‫ﺁﻥ ﻣﻘﺎﻡ ﻗﺎﻳﻢ ﺩﺍﺭﻧﺪ ﺍﻟﻰ ﻳﻮﻡﺍﻟﻘﻴﺎﻣﺔ‪ ...‬ﺑﻌﻀﻰ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺑﺎﺷﻨﺪ‬ ‫َﻣﻌﻨﻰ ﺩﻭ ﺑَﻴﺖ ﺑَﻐﺎﻳﺖ ُﺣﺴﻦ ﻣﻴ َﻔﺮﻣﺎﻳﺪ‪«...‬‬
    ‫ﻛﻪ ﻫﻴﭻ ﺁﻓﺮﻳﺪﻩ ﺭﺍ ﺑﺮ ﺍﻳﺸﺎﻥ ﻭﻗﻮﻑ ﻭ ﺍﻃﻼﻉ ﻧﺒﺎﺷﺪ‪ ،‬ﭼﻮﻥ‬ ‫ﺹ ‪» :57‬ﻭ ﺍﺯ ﺍﻛﺜﺮ ﻣﺸﺎﻳﺦ ﻭ ﻋﺮﻓﺎءِ ﺻﺎﺣﺐ ﻭﺟﺪ‬
    ‫ﺣﻀﺮﺕ ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ﻣﺎ ﻣﺘﺠ ّﻠﻰ ﮔﺸﺘﻪ ﺑﻮﺩ ﺑﺪﻳﻦ ﻣﻘﺎﻡ ﻭ‪«...‬‬ ‫ﻣﺮﻭﻯ ﺍﺳﺖ ﻛﻪ ﺳﻤﺎﻉ ﻣﻰﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﺩﺭ ﺍﺛﻨﺎﻯ ﺁﻥ ﻛﻠﻤﺎﺗﻰ‬
    ‫ﺑﻪ ﺟﺎﻯ »ﺩﺭ ﻗﺮﺑﺖ«‪» ،‬ﺑﺎﺷﻨﺪ« ﻭ »ﻣﺘﺠ ّﻠﻰ« ﺩﺭ ﻧﺴﺨﺔ‬ ‫ﻋﺎﻟﻰ ﻣﻰﻛﺮﺩﻩﺍﻧﺪ‪«.‬‬
    ‫ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» 137‬ﻗﺮﻳﺐ«‪» ،‬ﺑﺎﺷﺪ« ﻭ »ﻣﺘﺤ ّﻠﻰ« ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ ...» :134‬ﻭ ﺩﺭ ﺍَﺛﻨﺎﻯ ﺁﻥ ﻛﻠﻤﺎﺕ ﻋﺎﻟﻰ‬
    ‫ﺹ ‪» :66‬ﻭ ﺩﺭ ﻏﺰﻟﻰ ﺩﻳﮕﺮ ﺩﺭ ﺑﻴﺎﻥ ﺁﻧﻜﻪ ﺩﺭ ﻋﻬﺪ ﺧﻮﻳﺶ‬ ‫ﺑﻴﺎﻥ ﻣﻴﻜﺮﺩﻩﺍﻧﺪ‪«.‬‬
    ‫ﻣﺠﻤﻮﻉ ﻭﺟﻮﺩ ﺑﻬﺮﻩ ﻭ ﻛﻤﺎﻝ ﺍﺯ ﺁﻥ ﺣﻀﺮﺕ ﻣﻰﻳﺎﻓﺘﻨﺪ ﻭ ﺑﻪ‬ ‫)ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺗﻮﺿﻴﺤﻰ ﻛﻪ ﺩﺭ ﺗﻌﻠﻴﻘﺎﺕ ﺹ ‪ 160‬ﺑﺮﺍﻯ‬
    ‫ﻋﻨﺎﻳﺎﺕ ﺫﻭﺍﻟﺠﻼﻝ ﺍﻭ ﺭﺍ ﺍﺯ ﺩﻧﻴﺎ ﻭ ﺍﻫﻞ ﺩﻧﻴﺎ ﻫﻴﭻ ﺍﺣﺘﻴﺎﺝ‬ ‫»ﻛﻠﻤﺎﺕ ﻛﺮﺩﻥ« ﺁﻣﺪﻩ‪ ،‬ﮔﻤﺎﻥ ﻣﻰﺭﻭﺩ ﺿﺒﻂ ﭼﺎپ ﺳﺨﻦ‬
    ‫ﻫﻮﻳّﺘﻰ ﻧﺒﻮﺩ ﻣﻰﻓﺮﻣﺎﻳﺪ‪«...‬‬ ‫ﺍﺻﻴﻞﺗﺮ ﺍﺳﺖ‪(.‬‬
    ‫ﺑﻪ ﺟﺎﻯ »ﻋﻨﺎﻳﺎﺕ«‪» ،‬ﺍﻫﻞ«‪» ،‬ﻫﻮﻳﺘﻰ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪،‬‬ ‫ﺹ ‪» :57‬ﺁﻭﺍﺯ ﻏﻨﻴﻨﻪ ﻋﺎﺷﻘﺎﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﺧﻮﺵ ﻣﻰﺁﻳﺪ‬
    ‫ﺏ ‪» 138‬ﻋﻨﺎﻳﺖ«‪» ،‬ﺍ َﻣﻞ« ﻭ »ﺗﻘﻮﻳﺘﻰ« ﺿﺒﻂ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻛﻪ ﺩﺭ ﺑﺰﻡ ﺍﻟﺴﺖ ﺩﺭ ﻣﻴﺎﻥ ﺁﻭﺍﺯﻫﺎﻯ ﺧﻮﺵ ﺭﻭﺣﺎﻧﻰ ﺍﻧﺲ‬
    ‫ﺹ ‪» :66‬ﻭ ﺍﻛﻨﻮﻥ ﺩﺭ ﺗﻔﺼﻴﻞ ﻛﺮﺍﻣﺎﺕ ﻛﻪ ﺍﺯ ﻛﺎﻣﻼﻥ‬ ‫ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ ﺑﻪ ﺍﺳﻤﺎﻉ ﻧﺰﻫﺖ ﺁﻥ ﭘﺮﻭﺭﻳﺪﻩ‪«...‬‬
    ‫ﺍﺯ ﭼﻪ ﺳﺒﺐ ﺻﺎﺩﺭ ﻣﻰﺷﻮﺩ ﭼﻮﻥ ﺣﻖ ﻣﻰﻭﺭﺯﺩ‪ ،‬ﺑﺪﺍﻥ ﻛﻪ‬ ‫ﺑﻪ ﺟﺎﻯ »ﻏﻨﻴﻨﻪ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ُ » 135‬ﻏﻨﻴَﻪ«‪ ،‬ﻭ ﺑﻪ‬
    ‫ﺟﻨﺲ ﻛﺮﺍﻣﺎﺕ ﺍﺯ ﺍﻓﻌﺎﻝ ﻣﺒﺘﺪﻳﺎﻥ ﺍﺳﺖ‪ «...‬ﺑﻪ ﺟﺎﻯ »ﭼﻮﻥ‬ ‫ﺟﺎﻯ »ﺍﺳﻤﺎﻉ«‪» ،‬ﺍﺳﺘﻤﺎﻉ« ﺿﺒﻂ ﺷﺪﻩ ﻛﻪ ﻫﻨﻮﺯ ﮔﻤﺎﻥ ﻣﻰﻛﻨﻢ‬

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    ‫ﺩﻭﺭﺓ ﺩﻭﻡ‪ ،‬ﺳﺎﻝ ﺳﻮﻡ‪ ،‬ﺷﻤﺎﺭﺓ ‪ ،33‬ﺧﺮﺩﺍﺩ ﻭ ﺗﻴﺮ ‪1388‬‬
    ‫ﺹ ‪» :88‬ﺧﻠﻖ ﺭﺍ ﺑﻪ ﻗﺘﻞ ﺁﻭﺭﺩﻧﺪ ﻭ ﺑﻪ ﻧﻬﻴﺐ ﻭ ﻏﺎﺭﺕ‬ ‫ﺣﻖ ﻣﻰﻭﺭﺯﺩ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ‪» 138‬ﺧَ ﻮﺽ َ‬
    ‫ﻣﻴﺮﻭﺩ«‬
    ‫ﻣﺸﻐﻮﻝ ﺷﺪﻧﺪ‪«.‬‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﺿﺒﻂ ﺻﺤﻴﺢ‪ ،‬ﻫﻤﻴﻦ ﺍﺳﺖ‪.‬‬
    ‫ﺑﻪ ﺟﺎﻯ »ﻧﻬﻴﺐ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» 149‬ﻧَﻬﺐ« ﺁﻣﺪﻩ‬ ‫ﺹ ‪» :67‬ﻻﺟﺮﻡ ﺍﺯ ﺍﻫﻞ ﺷﻘﺎﻭﺕ ﻣﻰﺷﻮﻧﺪ ﻭ ﻣﻮﺟﺐ‬
    ‫ﺍﺳﺖ ﻛﻪ ﺍﺻﻴﻞﺗﺮ ﻣﻰﻧﻤﺎﻳﺪ‪.‬‬ ‫ﻋﻘﺎﺏ ﻭ ﻋﺬﺍﺏ ﻣﻰﮔﺮﺩﻧﺪ‪«...‬‬
    ‫ﺹ ‪ 88‬ﻭ ‪» :89‬ﺣﻀﺮﺕ ﭼﻠﺒﻰ ﭼﻮﻥ ﻣﺰﺍﺝ ﺣﻀﺮﺕ‬ ‫ﺑﻪ ﺟﺎﻯ »ﻣﻮﺟﺐ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ُ » 139‬ﻣﺴﺘﻮﺟﺐ«‬
    ‫ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ﺭﺍ ﺩﺭ ﻏﺎﻳﺖ ﺿﻌﻒ ﺩﻳﺪ ﻗﻄﺮﺍﺕ ﺳﺮﺷﻚ ﺑﺮ‬ ‫ﺿﺒﻂ ﺷﺪﻩ ﻛﻪ ﺍﺻﻴﻞﺗﺮ ﻣﻰﻧﻤﺎﻳﺪ‪.‬‬
    ‫ﺻﻔﺤﺎﺕ ﺭﺿﺎ ﺭﻭﺍﻥ ﻛﺮﺩ‪«.‬‬ ‫ﺹ ‪» :70‬ﺩﺭ ﺣﺎﻝ‪ ،‬ﺗﻤﺎﻣﺖ ﺍﺷﺮﺑﻪ ﺭﺍ ﺩﺭ ﻳﻚ ﻛﺎﺳﻪ‬
    ‫ﺑﻪ ﺟﺎﻯ »ﺭﺿﺎ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» 149‬ﺭﺧﺴﺎﺭ«‬ ‫ﺭﻳﺨﺖ ﻭ ﺑﻪ ﻳﻚ ﺟﻤﻠﻪ ﺗﻤﺎﻣﺖ ﺭﺍ ﺗﻨﺎﻭﻝ ﻓﺮﻣﻮﺩ‪«.‬‬
    ‫ﺿﺒﻂ ﺷﺪﻩ ﻛﻪ ﺑﻰﮔﻤﺎﻥ ﺍﺻﻴﻞﺗﺮ ﺍﺳﺖ‪.‬‬ ‫»ﺣﻤ َﻠﻪ« ﺁﻣﺪﻩ‬
    ‫ﺑﻪ ﺟﺎﻯ »ﺟﻤﻠﻪ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪َ 140‬‬
    ‫ﺹ ‪» :89‬ﻛﻠﻴﺴﺎ«‪ .‬ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪149‬ـ‪،150‬‬ ‫ﺍﺳﺖ ﻛﻪ ﺿﺒﻂ ﺑﻬﺘﺮﻯ ﺍﺳﺖ‪.‬‬
    ‫ﻫﻤﻪﺟﺎ ﺍﻳﻦ ﻭﺍژﻩ ﺑﻪ ﺻﻮﺭﺕ »ﻛﻠﻴﺴﻴﺎ« ﻛﻪ ﺿﺒﻂ ﻛﻬﻨﻪﺗﺮﻯ‬ ‫ﺹ ‪» :70‬ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ﺑﺮ ﺍﺻﺤﺎﺏ ﺑﺎﻧﮓ ﺯﺩ ﻭ ﺩﺭ‬
    ‫ﺍﺳﺖ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺣﺎﻝ ﺟﺎﻣﻪ ﺑﻜﻨﺪ ﻭ ﻧﺰﺩﻳﻚ ﺍﻳﺸﺎﻥ ﺭﻓﺖ ﻭ ﺁﺏ ﺍﺯ ﺯﻳﺮ‬
    ‫ﺹ ‪» :91‬ﺑﻌﺪ ﺍﺯ ﻣﺪﺗﻰ‪ ...‬ﺑﻪ ﺣﻜﻢ ﺳﺮﺍﻳﺖ‪ ،‬ﻣﺤﺒﺖ‬ ‫ﺍﻋﻀﺎﻯ ﺍﻳﺸﺎﻥ ﺑﺮ ﻣﻰﮔﺮﻓﺖ ﻭ ﺳﺮ ﻣﺒﺎﺭﻙ ﺧﻮﻳﺶ‬
    ‫ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ﺩﺭ ﺩﻝ ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﺳﺮﺍﻳﺖ ﻛﺮﺩ‪ .‬ﺁﺯﺍﺩﻯﺷﺎﻥ‬ ‫ﻣﻰﺭﻳﺨﺖ‪«...‬‬
    ‫ﺑﺎﻋﺚ ﮔﺸﺖ‪«.‬‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» :141‬ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ﺍﺻﺤﺎﺏ ﺭﺍ ﺑﺎﻧﮓ‬
    ‫ﺑﻪ ﺟﺎﻯ ﺟﻤﻠﺔ ﺁﺧﺮ ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ 151‬ﺁﻣﺪﻩ‬ ‫ﺯﺩ ﻭ ﺩﺭ َﺣﺎﻝ ﺟﺎ َﻣﻪ ﺑﻜﻨﺪ ﻭ ﻧﺰﺩﻳﻚ ﺍﻳﺸﺎﻥ ﺭﻓﺖ ﻭ ﺁﺏ ﺭﺍ‬
    ‫ﺍﺳﺖ‪» :‬ﻭ ﻫﻮﺱ ﺍﺭﺍﺩﺗﺸﺎﻥ ﺑﺎﻋﺚ ﮔﺸﺖ« ﻛﻪ ﺿﺒﻂ ﺻﺤﻴﺢ‬ ‫ﺒﺎﺭﻙ ﺧﻮﻳﺶ‬ ‫ﺍﺯ ﺯﻳﺮ ﺍَﻋﻀﺎﻯ ﺍﻳﺸﺎﻥ ﺑَﺮ ﻣﻴﮕﺮﻓﺖ ﻭ ﺑَﺮ َﺳﺮ ُﻣ ِ‬
    ‫ﻫﻤﻴﻦ ﺍﺳﺖ‪.‬‬ ‫ﻣﻰﺭﻳﺨﺖ‪«...‬‬
    ‫ﺹ ‪» :91‬ﻭ ﻧﺴﺨﺔ ﺗﻤﺎﻣﺖ ﺍﺣﻮﺍﻝ ﺍﻳﺸﺎﻥ ﻧﺒﺸﺘﻨﺪ‪«...‬‬ ‫ِ‬
    ‫ﺹ ‪ :71‬ﺑﻪ ﺟﺎﻯ » َﻗﻠﺪﺭِﻡ«‪ ،‬ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ‬
    ‫ﺑﻪ ﺟﺎﻯ »ﺍﺣﻮﺍﻝ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» 151‬ﺍﻣﻮﺍﻝ«‬ ‫‪»141‬ﻗﺎﻟﺪ ُﺭﻡ« ﺿﺒﻂ ﺷﺪﻩ ﻛﻪ ﻫﺮ ﺩﻭ ﺻﺤﻴﺢ ﺍﺳﺖ )ﻧﻚ‪:‬‬
    ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺗﻌﻠﻴﻘﺎﺕ ‪.(236‬‬
    ‫ﺹ ‪» :92‬ﮔﺎﻩ ﻛﺜﺮﺕ ﻳﺒﻮﺳﺖ ﻛﻪ ﻣﺰﺍﺝ ﺧﺎﻛﻰ ﺩﺍﺭﺩ‬ ‫ﺹ ‪ :72‬ﺑﻪ ﺟﺎﻯ »ﺗﻮﺭﻭﺕ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪141‬‬
    ‫ﺗﺮﻛﻴﺐ ﻣﺠﻤﻮﻉ ﺭﺍ ﻣﺘﺤ ّﻠﻞ ﮔﺮﺩﺍﻧﺪ‪«.‬‬ ‫»ﺗﺮﻭﺕ« ﺿﺒﻂ ﺷﺪﻩ ﻛﻪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺗﻮﺿﻴﺢ ﺹ ‪ ،165‬ﺿﺒﻂ‬ ‫ُ‬
    ‫ﺑﻪ ﺟﺎﻯ »ﻣﺘﺤﻠﻞ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» 151‬ﻣﺘَﺨ ﱠﻠ ْﻞ«‬ ‫ﻗﻮﻧﻴﻪ ﺩﺭﺳﺖﺗﺮ ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﺪ‪.‬‬
    ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺹ ‪» :73‬ﺑﻌﺪ ﺍﺯ ﺯﻣﺎﻧﻰ ﺧﻮﺍﻧﻰ ﻋﺎﻟﻰ ﻫﻤﺖ ﻛﺎﺳﻪﻫﺎﻯ‬
    ‫ﺹ ‪93‬ـ‪» :94‬ﻭ ﺍﮔﺮ ﻧﻌﻮﺫﺑﺎﷲ ﺍﺯ ﻏﺮﻭﺭ ﺍﻳﻦ ﺳﺮﺍﻯ‬ ‫ﺳﻴﻢ ﻭ ﺯﺭ ﺍﻧﺪﺍﺧﺘﻨﺪ‪«.‬‬
    ‫ﺳﺮﻭﺭ ﻣﻐﺮﻭﺭ ﮔﺸﺘﻪ‪ ،‬ﺑﻬﻴﻤﻪﻭﺍﺭ ﺩﺭ ﻣﺮﻋﺎﻯ ﺩﻧﻴﺎ ﺑﻰﺧﺒﺮ ﺑﺪﻳﻦ‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ :142‬ﺑَﻌﺪ ﺍﺯ ﺯﻣﺎﻧﻰ ﺧﻮﺍﻥ ﻋﺎﻟﻰ ﻫ َﻤﻪ‬
    ‫ﻣﺸﺘﻬﻴﺎﺕ ﻣﺸﻐﻮﻝ ﮔﺸﺘﻪ‪ ،‬ﻓﺮﺩﺍ ]ﺩﺭ[ ﻋﺮﺻﺔ ﻋﺮﺻﺎﺕ ﻫﻴﻤﺔ‬ ‫ﻛﺎﺳﻬﺎ ﺳﻴﻢ ﻭ ﺯَﺭ ﺍﻧﺪﺍﺧﺘَﻨﺪ‪.‬‬
    ‫َ‬
    ‫ﻫﺎﻭﻳﺔ ﺟﺤﻴﻢ ﮔﺸﺘﻪ‪«...‬‬ ‫ﺹ ‪ ...» :84‬ﺑﺮﺧﺎﺳﺘﻢ ﻭ ﻟﺒﺎﺱ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ ،‬ﺑﻪ ﺍﺯﺩﺣﺎﻡ‬
    ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ ...» :152‬ﺩﺭ ﻣﺮﻋﺎﻯ ﺩﻧﻴﺎ ﺑﻪ ﭼﺮﻳﺪﻥ‬ ‫ﺗﻤﺎﻡ ﺍﺯ ﻣﻴﺎﻥ ﺁﺷﻨﺎﻳﺎﻥ ﻭ ﺧﺪﻡ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺳﺮﺍﻯ ﺧﺎﻧﻪ‬
    ‫ﻣﺸﺘﻬﻴﺎﺕ ﻣﺸﻐﻮﻝ ﮔﺮﺩﺩ‪ ،‬ﻓﺮﺩﺍﻯ ﻋﺮﺻﺔ ﻋﺮﺻﺎﺕ‪«...‬‬ ‫ﺍﻧﺪﺍﺧﺘﻢ‪«...‬‬
    ‫ﻭﺻﻤﺖ ﺁﻥ ﺑﺮ ﺩﺍﻣﻦ‬ ‫ِ‬ ‫ﺹ ‪» :94‬ﺗﺎ ﻏﺒﺎﺭ ﻧﻬﻤﺖ ﻭ ﻋﻮﺍﺭ‬ ‫ﺑﻪ ﺟﺎﻯ »ﺁﺷﻨﺎﻳﺎﻥ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» 147‬ﺍﺳﭙﺎﻥ«‬
    ‫ﻣﻌﺎﻣﻠﺘﺸﺎﻥ ﻧﻨﺸﻴﻨﺪ‪«...‬‬ ‫ﺁﻣﺪﻩ ﻛﻪ ﺍﺻﻴﻞﺗﺮ ﻣﻰﻧﻤﺎﻳﺪ‪.‬‬
    ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ 152‬ﻭ ﻧﺴﺨﻪﻫﺎﻯ ﺩﻳﮕﺮ »ﻧﻬﻤﺖ«‬ ‫ﺹ ‪ ...» :87‬ﻳﻜﻰ ﺍﺯ ]ﺍﺻﺤﺎﺏ[ ﺍﺯ ﻏﺎﻳﺖ ﺷﻮﻕ ﻭ ﺫﻭﻕ‬
    ‫ﺑﻪ ﺻﻮﺭﺕ »ﺗﻬﻤﺖ« ﺿﺒﻂ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻛﺘﺎﺏ ﻏﻠﻂ‬ ‫ﺁﻫﻰ ﺳﺮﺩ ﺍﺯ ﺟﮕﺮ ﮔﺮﻡ ﺑﺮﻛﺸﻴﺪ‪ .‬ﺷﺨﺼﻰ ﻣﻌﺮﻭﻑ ﺍﺯ ﺑﻴﺮﻭﻥ‬
    ‫ﭼﺎﭘﻰ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭﮔﺬﺭ ﺑﻮﺩ‪ .‬ﭼﻮﻥ ﺁﻥ ﺁﻭﺍﺯ ﺑﺸﻨﻴﺪ ﮔﻔﺖ‪ :‬ﻋ ّﻠﺘﻰ‪«.‬‬
    ‫ﺹ ‪» :97‬ﺍﺯ ﺣﻀﺮﺕ ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ﺍﻟﺘﻤﺎﺱ ﻛﺮﺩﻧﺪ ﺗﺎ‬ ‫ﺑﻪ ﺟﺎﻯ »ﻋ ّﻠﺘﻰ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪َ » 148‬ﻋ ّﻠﻰ« ﺿﺒﻂ‬
    ‫ﺍﻳﺸﺎﻥ ﺑﺮ ﺣﺎﻝ ﺧﻮﻳﺶ ﺩﺭ ﺷﻌﻮﺭ ﺩﻫﺪ‪«.‬‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

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    ‫ﺩﻭﺭﺓ ﺩﻭﻡ‪ ،‬ﺳﺎﻝ ﺳﻮﻡ‪ ،‬ﺷﻤﺎﺭﺓ ‪ ،33‬ﺧﺮﺩﺍﺩ ﻭ ﺗﻴﺮ ‪1388‬‬
    ‫ﺁﺳﻴﺎﻯ ﻣﺮﻛﺰﻯ‪ ،‬ﺩﺭﺁﻣﺪﻯ ﺑﺮ ﺭﻭﺣﻴﺎﺕ ﻣﺮﺩﻡ‪ ،‬ﺷﺮﻳﻒ‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ ...» :153‬ﺗﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑَﺮ ﺣﺎﻝ ﺧﻮﻳﺶ‬
    ‫ﻭ ﺭﺳﺘﻢ ﺷﻜﻮﺭﻯ‪ ،‬ﺗﺮﺟﻤﺔ ﻣﺤﻤﺪﺟﺎﻥ ﺷﻜﻮﺭﻯ‬ ‫ُﺷﻌﻮﺭ ﺩ َﻫﺪ‪«.‬‬
    ‫ﺑﺨﺎﺭﺍﻳﻰ ﻭ ﻣﻨﻴﮋﻩ ﻗﺒﺎﺩﻳﺎﻧﻰ‪ ،‬ﻣﺮﻛﺰ ﭼﺎپ ﻭ ﺍﻧﺘﺸﺎﺭﺍﺕ‬ ‫ﺹ ‪» :101‬ﺍﻣﺎ ﺑﺪﺍﻥ ﻛﻪ ﻭﺭﺍﻯ ﺍﻳﻦ ﻋﻠﻮﻡ ﻋﻠﻤﻰ ﺩﻳﮕﺮ‬
    ‫ﻭﺯﺍﺭﺕ ﺧﺎﺭﺟﻪ‪ ،‬ﭼﺎپ ﺍﻭﻝ‪ ،‬ﺯﻣﺴﺘﺎﻥ ‪1386‬ﺵ‪.‬‬ ‫ﻫﺴﺖ ﻛﻪ ﺍﻳﻦ ﻗﺸ ِﺮ ﺁﻥ ﺍﺳﺖ ﻭ ﻛﻠﻴﺪ ﺁﻥ ﻋﻠﻮﻡ ﭘﺪﺭﺕ ﺑﻪ ﻣﻦ‬
    ‫ﻗﻬﺮﻣﺎﻥ ﺳﻠﻴﻤﺎﻧﻰ‬ ‫ﺭﻏﺒﺖ ﺩﺍﺩﻩ ﺍﺳﺖ‪«...‬‬
    ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ 155‬ﺑﻪ ﺟﺎﻯ »ﺭﻏﺒﺖ«‪» ،‬ﻭﺩﻳ َﻌﺖ«‬
    ‫ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﺻﺎﻟﺖ ﺩﺍﺭﺩ‪.‬‬
    ‫ﺹ ‪» :107‬ﻧﺎﮔﺎﻩ ﻧﻈﺮ ﻋﺮﺵﻫﻤﺎﻯ ﻣﻮﻻﻧﺎ ﺷﻤﺲﺍﻟﺪﻳﻦ‬
    ‫ﺑﺮ ﺣﻀﺮﺕ ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ‪ ...‬ﺍﻓﺘﺎﺩ‪ «.‬ﺑﻪ ﺟﺎﻯ »ﻋﺮﺵﻫﻤﺎﻯ«‬
    ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» 158‬ﻋﺮﺵﭘﻴﻤﺎﻯ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ‬
    ‫ﺍﺻﻴﻞﺗﺮ ﻣﻰﻧﻤﺎﻳﺪ‪.‬‬
    ‫ﺹ ‪» :111‬ﺧﺪﺍﻭﻧﺪﮔﺎﺭ ‪ ...‬ﺑﻴﺶ ﺍﺯ ﺍﻭﻝ ﺑﻪ ﺣﻀﺮﺕ‬
    ‫ﻣﻮﻻﻧﺎ ﺷﻤﺲﺍﻟﺪﻳﻦ‪ ...‬ﺩﺭﺁﻣﻴﺨﺖ ﻭ ﺍﺗﺤﺎﺩ ﻭ ﺍﺧﻼﺹ ﺑﻴﺶ‬
    ‫ﺍﺯ ﺣﺪ ﺑﺮ ﻏﺎﻳﺖ ﻓﺮﻣﻮﺩ ﻭ‪«...‬‬
    ‫ﺑﻪ ﺟﺎﻯ »ﺑﺮﻏﺎﻳﺖ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪» 160‬ﺭﻋﺎﻳﺖ«‬
    ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
    ‫ﺹ ‪» :111‬ﭼﻠﺒﻰ ﻋﻼءﺍﻟﺪﻳﻦ ‪ ...‬ﻫﺮﮔﺎﻩ ﻛﻪ ﺑﻪ ﺩﺳﺘﺒﻮﺱ‬
    ‫ﻭﺍﻟﺪ ﻭ ﻭﺍﻟﺪﻩ ﻣﻰﺁﻣﺪ ﻭ ﺍﺯ ﺻﺤﻦ ﺻﻔﻪ ﻋﺒﻮﺭ ﻣﻰﻓﺮﻣﻮﺩ ﻭ ﺑﻪ‬
    ‫ﺗﺎﺑﺨﺎﻧﻪ ﻣﻰﺭﻓﺖ ﻣﻮﻻﻧﺎ ﺷﻤﺲﺍﻟﺪﻳﻦ ﺭﺍ ﻏﻴﺮﺕ ﻭﻻﻳﺖ ﺩﺭ‬
    ‫ﭘﻴﮕﻴﺮﻯ ﺗﺤﻮﻻﺕ ﺁﺳﻴﺎﻯ ﻣﺮﻛﺰ ﺑﺮﺍﻯ ﺍﻫﺎﻟﻰ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ‬ ‫ﺟﻮﺵ ﻣﻰﺁﻣﺪ‪ .‬ﺗﺎ ﭼﻨﺪ ﻧﻮﺑﺖ ﺑﺮ ﺳﺒﻴﻞ ﺷﻔﻘﺖ ﻭ ﻧﺼﻴﺤﺖ‬
    ‫ﺷﻨﺎﺧﺖ ﺩﻳﮕﺮﻯ ﻧﻴﺴﺖ‪ ،‬ﻧﮕﺎﻫﻰ ﺩﺭ ﺁﻳﻨﺔ ﺗﺎﺭﻳﺦ ﺑﻪ ﺧﻮﺩ‬ ‫ِ‬ ‫ﺑﺪﻳﺸﺎﻥ ﻓﺮﻣﻮﺩ‪«...‬‬
    ‫ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ ﭼﺎپ ﻫﺮ ﺍﺛﺮ ﭘﮋﻭﻫﺸﻰ ﺩﺭ ﺧﺼﻮﺹ ﺍﻳﻦ‬ ‫ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ ...» :160‬ﺗﺎ َﭼﻨﺪ ﻧﻮﺑَﺖ ﺑﺮﻳﻦ ﮔﺬﺷﺖ‪.‬‬
    ‫ﺣﻮﺯﻩ ﺑﻪ ﻧﻮﻋﻰ ﻓﺮﺻﺖ ﺑﺎﺯﺑﻴﻨﻰ ﻭ ﺑﺎﺯﺧﻮﺍﻧﻰ ﺗﺎﺭﻳﺨﻰ ﻧﻴﺰ‬ ‫ﺭﻭﺯﻯ ﺑَﺮ َﺳﺒﻴﻞ ﻧﺼﻴﺤﺖ ﺑﺪﻳﺸﺎﻥ ﻓﺮ ُﻣﻮﺩ ﻛﻪ‪«...‬‬
    ‫ﻣﺤﺴﻮﺏ ﻣﻰﺷﻮﺩ‪ .‬ﻳﻜﻰ ﺍﺯ ﺍﺭﺯﺷﻤﻨﺪﺗﺮﻳﻦ ﭘﮋﻭﻫﺸﻬﺎﻳﻰ ﻛﻪ‬ ‫ﺹ ‪» :123‬ﻭ ﺩﻭﺍﺯﺩﻩ ﺳﺎﻝ ﺗﻤﺎﻡ ﺍﻭ ﺭﺍ ﻗﺎﻳﻢ ﻣﻘﺎﻡ ﭘﺪﺭ‬
    ‫ﺳﺎﻝ ﮔﺬﺷﺘﻪ ﺩﺭ ﺧﺼﻮﺹ ﺍﻳﻦ ﺣﻮﺯﻩ ﺑﻪ ﻃﺒﻊ ﺭﺳﻴﺪ ﻛﺘﺎﺏ‬ ‫ﺧﻮﻳﺶ ﺩﺍﻧﺴﺖ‪«...‬‬
    ‫ﺍﺭﺟﻤﻨﺪ ﺁﺳﻴﺎﻯ ﻣﺮﻛﺰﻯ‪ ،‬ﺩﺭﺁﻣﺪﻯ ﺑﺮ ﺭﻭﺣﻴﺎﺕ ﻣﺮﺩﻡ ﺍﺳﺖ‬ ‫ﺑﻪ ﺟﺎﻯ »ﺩﻭﺍﺯﺩﻩ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪،‬ﺏ ‪ُ » 166‬ﺩﻭﺍﻧﺰﺩﻩ«‬
    ‫ﻛﻪ ﺑﺎ ﻫﻤﺖ ﻣﺮﻛﺰ ﺍﺳﻨﺎﺩ ﻭ ﺗﺎﺭﻳﺦ ﺩﻳﭙﻠﻤﺎﺳﻰ ﻭﺯﺍﺭﺕ ﺍﻣﻮﺭ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪) .‬ﺑﺪﻭﻥ ﻧﻘﻄﺔ ﻥ(‬
    ‫ﺧﺎﺭﺟﻪ ﻣﻨﺘﺸﺮ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻰﻫﻴﭻ ﺗﺮﺩﻳﺪﻯ ﻓﺮﻫﻨﮓ‬ ‫ﺹ ‪» :125‬ﺩﺭ ﻣﺠﻤﻌﻰ ﻛﻪ ﺁﻥ ﻗﻄﺐ ﻫﺪﻯ ﺣﺎﺿﺮ ﺑﻮﺩﻯ‬
    ‫ﺍﻳﺮﺍﻧﻰ ﺍﺳﻼﻣﻰ ﺩﺭ ﻣﺎﻭﺭﺍءﺍﻟﻨﻬﺮ ﻣﺪﻳﻮﻥ ﻭ ﻣﺮﻫﻮﻥ ﺧﺎﻧﺪﺍﻧﻬﺎﻯ‬ ‫ﺑﻪ ﻭﺟﻮﺩ ﭼﻨﺪﻳﻦ ﻓﻀﻼ ﻭ ﻋﻠﻤﺎﻯ ﻣﻔﻨّﻴﻦ‪ ...‬ﺣﻀﺮﺕ ﺍﻭ ﺑﻪ‬
    ‫ﺟﻠﻴﻠﻰ ﺍﺳﺖ ﻛﻪ ﻛﻮﺷﻴﺪﻩﺍﻧﺪ ﭼﺮﺍﻍ ﺩﺍﻧﺎﻳﻰ ﻭ ﻓﻀﻴﻠﺖ ﺭﺍ‬ ‫ﺗﻘﺮﻳﺮ ﺣﻘﺎﻳﻖ ﻭ ﻣﻌﺎﺭﻑ ﻣﺸﻐﻮﻝ ﮔﺸﺘﻰ‪ ...‬ﺑﻪ ﺟﺎﻯ »ﻣﻔﻨّﻴﻦ«‬
    ‫ﺩﺭ ﺍﻳﻦ ﺣﻮﺯﻩ ﺭﻭﺷﻦ ﻧﮕﻪ ﺩﺍﺭﻧﺪ‪ .‬ﺧﺎﻧﺪﺍﻥ ﺍﺳﺘﺎﺩ ﻣﺤﻤﺪﺟﺎﻥ‬ ‫ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪ُ » 167‬ﻣﺘﻔﻨّﻦ« ﺁﻣﺪﻩ ﺍﺳﺖ‪«.‬‬
    ‫ﺷﻜﻮﺭﻯ ﺑﺨﺎﺭﺍﻳﻰ ﺍﺯ ﺍﻳﻦ ﺟﻤﻠﻪ ﺍﺳﺖ‪.‬‬ ‫ﺹ ‪» :125‬ﭼﻨﺎﻧﻜﻪ ﻣﺆﻟّﻒ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﻣﻰﮔﻮﻳﺪ‪«...‬‬
    ‫ﺍﻳﻦ ﺧﺎﻧﺪﺍﻥ ﻣﺤﺘﺸﻢ ﺁﻳﻨﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﻨﺔ ﺁﺛﺎﺭ ﺁﻧﻬﺎ‬ ‫»ﻣﺤﺮﺭ«‬
    ‫ّ‬ ‫ﺑﻪ ﺟﺎﻯ »ﻣﺆﻟﻒ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪167‬‬
    ‫ﻣﻰﺗﻮﺍﻥ ﺭﺧﺪﺍﺩﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻭ ﺳﻴﺎﺳﻰ ﺁﺳﻴﺎﻯ ﻣﺮﻛﺰﻯ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
    ‫ﺭﺍ ﺩﺭ ﻳﻚ ﻗﺮﻥ ﮔﺬﺷﺘﻪ ﺑﻪﺭﻭﺷﻨﻰ ﺩﻳﺪ‪ .‬ﭘﺪﺭ‪ ،‬ﺻﺪﺭ ﺿﻴﺎ‪،‬‬ ‫ﺹ ‪» :127‬ﺍﻣﺎ ﺑﻪ ﺣﺴﺐ ﺗﺒﺮﻙ ﺍﺯ ﻫﺮ ﺑﺎﺑﻰ ﻓﺼﻠﻰ ﻭ ﺍﺯ‬
    ‫ﻧﻤﻮﻧﻪﺍﻯ ﻓﺎﺿﻞ ﻭ ﺍﺭﺟﻤﻨﺪ ﺍﺯ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺑﺨﺎﺭﺍ ﺩﺭ ﺳﺎﻟﻬﺎﻯ‬ ‫ﺍﻧﺒﺎﺭﻯ ﻣﺸﺘﻰ ﻭﺍﺟﺐ ﻧﻤﻮﺩ ﺁﻭﺭﺩﻥ‪«.‬‬
    ‫ﭘﺎﻳﺎﻧﻰ ﺳﺪﺓ ﻧﻮﺯﺩﻫﻢ ﻭ ﺩﻫﻪﻫﺎﻯ ﺁﻏﺎﺯﻳﻦ ﻗﺮﻥ ﺑﻴﺴﺘﻢ؛‬ ‫»ﺣ ْﻔﻨﻪﺍﻯ«‬
    ‫ﺑﻪ ﺟﺎﻯ »ﻣﺸﺘﻰ« ﺩﺭ ﻧﺴﺨﺔ ﻗﻮﻧﻴﻪ‪ ،‬ﺏ ‪َ 168‬‬
    ‫ﺁﻛﺎﺩﻣﻴﺴﻴﻦ ﻣﺤﻤﺪﺟﺎﻥ ﺷﻜﻮﺭﻯ ﺑﺨﺎﺭﺍﻳﻰ ﺭﻭﺷﻨﻔﻜﺮ ﻣﻠﻰ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

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    ‫ﺩﻭﺭﺓ ﺩﻭﻡ‪ ،‬ﺳﺎﻝ ﺳﻮﻡ‪ ،‬ﺷﻤﺎﺭﺓ ‪ ،33‬ﺧﺮﺩﺍﺩ ﻭ ﺗﻴﺮ ‪1388‬‬

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