             ﴿

[٢٨ :‫]ﺍﻟﺒﻘﺮﺓ‬ ﴾

‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺍﺳﺘﺎﺩ ﻛﺎﻙ ﻧﺎﺻﺮ ﺳﺒﺤﺎﻧﻲ‬

:‫ﻣﺘﺮﺟﻢ‬
‫ﻋﻤﺎﺭ ﺻﺎﻟﺤﻲ‬
 ‫��‬ ‫��‬
‫ﻢ ا� ا�� ﻦ ا����ﻢ‬

‫ﻓﻬﺮﺳﺖ ﻣﻄﺎﻟﺐ‬

‫ﻣﻘﺪﻣﻪﻱ ﻣﺘﺮﺟﻢ ‪3 ............................................ ................................ ................................‬‬

‫ﭘﻴﺸﮕﻔﺘﺎﺭ ‪7 ...................... ................................ ................................ ................................‬‬

‫ﺗﻔﺎﻭﺕ ﺍﻧﺴﺎﻥ ﺑﺎ ﺩﻳﮕﺮ ﻣﻮﺟﻮﺩﺍﺕ ‪7 ...................................................................................‬‬
‫ﻧﻴﺮﻭﻱ ﺑﺼﺮ ‪9 ...................................................................................................................‬‬
‫ﻧﻴﺮﻭﻱ ﻗﻠﺐ ﻳﺎ ﻓﺆﺍﺩ ‪11 .....................................................................................................‬‬
‫ﻧﻴﺮﻭﻱ ﺳﻤﻊ ‪12 ................................................................................................................‬‬
‫ﻧﻴﺮﻭﻱ ﺍﺭﺍﺩﻩ ‪15 .................................................................................................................‬‬

‫ﻛﺎﺭﻛﺮﺩ ﻧﻴﺮﻭﻱ ﺳﻤﻊ ﺑﺮﺍﻱ ﺑﺎﻭﺭﻣﻨﺪﺍﻥ ‪17.................................... ................................‬‬

‫ﻟﺰﻭﻡ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻭﺟﻮﺩ ﺧﺪﺍ ‪20........................ ................................ ................................‬‬

‫‪ -1‬ﺗﺴﻠﺴﻞ‪25 ..................................................................................................................‬‬
‫‪ -2‬ﺩﻭﺭ ‪26 .......................................................................................................................‬‬
‫‪ -3‬ﺩﻟﻴﻞ ﺍﻣﻜﺎﻥ ‪27 ............................................................................................................‬‬
‫ﺩﻟﻴﻞ ﻧﺒﻮﺩ ﺧﺎﻟﻖ ﺑﺮﺍﻱ ﺧﺪﺍ ‪30...........................................................................................‬‬

‫ﺩﻟﻴﻞ ﺣﺪﻭﺙ ‪33................ ................................ ................................ ................................‬‬

‫ﺍﺩﻋﺎﻱ ﺗﺼﺎﺩﻓﻲﺑﻮﺩﻥ ﺧﻠﻖ ﻋﺎﻟﻢ ‪38 ...................................................................................‬‬
‫ﺍﮔﺮ ﺧﺪﺍ ﺧﺎﻟﻖ ﺍﺳﺖ ﭘﺲ ﭼﺮﺍ ﺁﺷﻜﺎﺭ ﻧﻤﻲﺷﻮﺩ؟‪40..........................................................‬‬

‫ﺑﺮﻫﺎﻥِ ﻧﻈﻢ‪45.................. ................................ ................................ ................................‬‬

‫ﺁﻳﺎ ﺩﺭ ﻋﺎﻟﻢ ﺑﻲﻧﻈﻤﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؟ ‪54 ...............................................................................‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪2‬‬

‫ﺩﻟﻴﻞ ﻭﺣﻲ )ﭘﺮﺑﺮﻛﺖﺗﺮﻳﻦ ﺩﻟﻴﻞ( ‪57.............................................. ................................‬‬

‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺁﺧﺮﺕ ﺍﺯ ﻃﺮﻳﻖ ﺩﻟﻴﻞ ﻭﺣﻲ ‪73 ....................................................................‬‬

‫ﺍﺳﺒﺎﺏ ﻭ ﻣﺴﺒ‪‬ﺒﺎﺕ ﺩﺭ ﺑﺎﺏ ﺯﻧﺪﻩﺷﺪﻥ ﻣﺮﺩﮔﺎﻥ ‪79....................... ................................‬‬

‫ﭘﺎﺳﺦ ﻳﻚ ﺳﻮﺍﻝ ﺩﺭ ﺑﺎﺭﻩﻱ ﺁﻳﻪ‪ 71 :‬ﺳﻮﺭﻩﻱ ﻣﺒﺎﺭﻛﺔ ﻧﺤﻞ ‪92 .............................................‬‬

‫ﻋﻠﺖ ﺧﻠﻖ ﻋﺎﻟﻢ ﻭ ﺍﻧﺴﺎﻥ ‪97........................... ................................ ................................‬‬

‫ﮔﺬﺭﻱ ﺑﺮ ﻣﺴﺌﻠﻪﻱ ﺟﺒﺮ ﻭ ﺍﺧﺘﻴﺎﺭ ‪100 .......................................... ................................‬‬

 ‫ﻣﻘﺪﻣﻪﻱ ﻣﺘﺮﺟﻢ‬

‫ﺳﺨﻦ ﻭ ﺑﺤﺚ ﺩﺭ ﺑﺎﺭﻩﻱ ﻭﺟﻮﺩ ﺧﺪﺍ ﻭ ﺷﻨﺎﺧﺖ ﻣﺎﻫﻴﺖ ﻭ ﺻـﻔﺎﺕ ﺍﻭ ﺳـﺎﺑﻘﻪﺍﻱ ﺗـﺎﺭﻳﺨﻲ‬
‫ﺩﺍﺭﺩ‪ .‬ﺍﺩﻳــﺎﻥ ﺍﻟﻬــﻲ ﻭ ﻣــﺬﺍﻫﺐ ﻭ ﻣﻜﺎﺗـﺐ ﺑﺸــﺮﻱ ﺩﺭ ﻃــﻮﻝ ﺗــﺎﺭﻳﺦ ﺑــﺎ ﺍﺭﺍﺋــﻪﻱ ﺑﺮﻫــﺎﻥﻫــﺎ ﻭ‬
‫ﺍﺳﺘﺪﻻﻝﻫﺎﻱ ﺧﺎﺹ ﺩﺭ ﺻﺪﺩ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍﻱ ﺧﻮﻳﺶ ﺑﻮﺩﻩﺍﻧﺪ؛ ﭼﻮﻥ ﺍﻋﺘﻘـﺎﺩ ﺑـﻪ ﻭﺟـﻮﺩ‬
‫ﺧﺪﺍ ﺗﺄﺛﻴﺮ ﻣﺴﺘﻘﻴﻢ ﻭ ﺑﻲﺑﺪﻳﻠﻲ ﺑﺮ ﺯﻧﺪﮔﻲ ﺍﻧﺴﺎﻥ ﺩﺍﺷﺘﻪ ﻭ ﺗﻤﺎﻡ ﺣـﺎﻻﺕ ﻣـﺎﺩﻱ ﻭ ﻣﻌﻨـﻮﻱ ﻭﻱ‬
‫ﺗﺤﺖ ﺍﻟﺸﻌﺎﻉ ﺍﻋﺘﻘﺎﺩ ﻳﺎ ﻋﺪﻡ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻭﺟﻮﺩ ﺧﺪﺍﻭﻧﺪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﺑﻪ ﻃﻮﺭﻱ ﻛـﻪ ﺍﻧﺴـﺎﻥ‬
‫ﺑﺎ ﺍﺗﺨﺎﺫ ﻳﻚ ‪ -‬ﻳﺎ ﭼﻨﺪ ‪ -‬ﺧﺪﺍ ﺩﺭ ﺻﺪﺩ ﻛﺴﺐ ﺭﺿﺎﻳﺖ ﺍﻭ – ﻳﺎ ﺁﻥﻫـﺎ – ﺑـﺮ ﻣـﻲﺁﻳـﺪ ﻭ ﺍﻳـﻦ‬
‫ﺗﻼﺵ ﺍﺳﺖ ﻛﻪ ﻣﺴﻴﺮ ﺯﻧﺪﮔﻲ ﺍﻧﺴﺎﻥ ﺭﺍ ﺗﻐﻴﻴﺮ ﻣﻲﺩﻫﺪ‪.‬‬
‫ﻗﺎﺋﻠﻴﻦ ﺑﻪ ﻭﺟﻮﺩ ﺧﺪﺍﻱ ﻣﺘﻌﺎﻝ )ﻛﻪ ﭘﺮﭼﻢ ﺩﺍﺭﺍﻥ ﺁﻥﻫﺎ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﻲ ﺑﻮﺩﻩﺍﻧﺪ( ﺑﺎ ﺭﻭﺵﻫﺎﻱ‬
‫ﮔﻮﻧﺎﮔﻮﻥ ﺩﺭ ﺻﺪﺩ ﺍﺛﺒـﺎﺕ ﻭﺟـﻮﺩ ﺧـﺪﺍ ﺑـﻮﺩﻩﺍﻧـﺪ ﺍﻣـﺎ ﺷـﺎﻟﻮﺩﻩﻱ ﺗﻤـﺎﻡ ﺁﻥﻫـﺎ‪ ،‬ﺑﺮﻫـﺎﻥﻫـﺎ ﻭ‬
‫ﺍﺳﺘﺪﻻﻝﻫﺎﻱ ﻣﻨﻄﻘﻲ ﻭ ﻋﻘﻠﻲ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﮔﺬﺭ ﺗﺎﺭﻳﺦ ﻧﻴﺰ ﺍﻳـﻦ ﺑـﺮﺍﻫﻴﻦ ﺍﺯ ﺍﺳـﺘﺪﻻﻝﻫـﺎﻳﻲ‬
‫ﺳﺎﺩﻩ ﻭ ﺍﺑﺘﺪﺍﺋﻲ ﺑﻪ ﺍﺳﺘﺪﻻﻝﻫـﺎﻳﻲ ﭘﻴﭽﻴـﺪﻩ ﻭ ﺁﻛﺎﺩﻣﻴـﻚ ﺑـﺪﻝ ﺷـﺪﻩﺍﻧـﺪ ﻛـﻪ ﺑـﺎ ﭘﻴﺸـﺮﻓﺖ ﺩﺭ‬
‫ﻋﺮﺻﻪﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺭﺗﺒﺎﻃﻲ ﻧﻔﻲ ﻧﺎﺷﺪﻧﻲ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﺑﺎ ﻭﺟﻮﺩ ﺁﻥ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺑﺮﻫﺎﻥﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻭﺟـﻮﺩ ﺧـﺪﺍ ﺁﻭﺭﺩﻩ ﺷـﺪﻩ‬
‫ﺍﺳﺖ ﺍﻣﺎ ﭘﺮﺩﺍﺧﺘﻦ ﺑﻪ ﺁﻥ ﺩﺭ ﻋﺼﺮ ﻛﻨﻮﻧﻲ ﺿﺮﻭﺭﻱﺗﺮ ﻣـﻲﻧﻤﺎﻳـﺪ؛ ﭼـﻮﻥ ﺷـﺒﻬﻪ ﭘﺮﺍﻛﻨـﻲﻫـﺎﻱ‬
‫ﻧﺎﺷﻴﺎﻧﻪ ﻭ ﻋﻮﺍﻡ ﻓﺮﻳﺒﺎﻧﻪ ﺑﺮﺍﻱ ﺍﻏﻮﺍﻱ ﺧﺪﺍﭘﺮﺳﺘﺎﻥ ﻧﻤﻮﺩﻱ ﻭﺍﺿﺢﺗﺮ ﻭ ﭘﺮ ﺭﻧﮓﺗﺮ ﻳﺎﻓﺘﻪ ﺍﺳـﺖ ﻭ‬
‫ﻣﺘﺄﺳﻔﺎﻧﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺧﺪﺍﺑﺎﻭﺭﺍﻥ ﺍﺯ ﻛﻨﺎﺭ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑـﺎ ﺗﺴـﺎﻫﻞ ﻭ ﺳـﺎﺩﻩﺍﻧﮕـﺎﺭﻱ ﮔﺬﺷـﺘﻪ ﻭ‬
‫ﺗﻮﺟﻪ ﻻﺯﻡ ﺭﺍ ﺑﺪﺍﻥ ﻣﺒﺬﻭﻝ ﻧﻤﻲﺩﺍﺭﻧﺪ ﻭ ﻳﺎ ﺍﮔﺮ ﻫﻢ ﺑﺮ ﺭﺩ ﺁﻧـﺎﻥ ﻫﻤـﺖ ﻣـﻲﮔﻤﺎﺭﻧـﺪ ﺑـﻪ ﻗـﻮﻝ‬
‫ﻇﺮﻳﻔﻲ ﺍﺯ ﺩﺭِ »ﺑﺪ ﺩﻓﺎﻉ ﻛﺮﺩﻥ« ﻭﺍﺭﺩ ﻣﻲﺷﻮﻧﺪ ﻭ ﺧﻮﺩ ﺁﺑﻲ ﺑﺮ ﺁﻥ ﺁﺳﻴﺎﺏ ﻣﻲﮔﺮﺩﻧﺪ‪.‬‬
‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﻛﻪ ﺑﺮﺍﻫﻴﻦ ﻋﻘﻠﻲ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ ﻏﺎﻟﺒﺎً ﻓﻠﺴﻔﻲ ﻭ ﺛﻘﻴﻞ‬
‫ﻫﺴﺘﻨﺪ ﻭ ﺷﺎﻳﺪ ﺑﺮﺍﻱ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﺯ ﻣﻔﺎﻫﻴﻢ ﻓﻠﺴﻔﻲ ﻭ ﻣﻨﻄﻘﻲ ﻛﻼﺳﻴﻚ ﺍﻃﻼﻉ ﭼﻨﺪﺍﻧﻲ ﻧﺪﺍﺭﻧـﺪ‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪4‬‬

‫ﺧﺴﺘﻪ ﻛﻨﻨﺪﻩ ﺑﺎﺷﺪ ﻣﺘﺒﺎﺩﺭ ﻛﻨﻨﺪﻩﻱ ﻧﻮﻋﻲ ﺍﺣﺴﺎﺱ ﻧﻴﺎﺯ ﺑﺮﺍﻱ ﺍﺑﺮﺍﺯ ﻭ ﺑﻴﺎﻥ ﻫﻤﺎﻥ ﺑﺮﺍﻫﻴﻦ ﺍﻣـﺎ ﺑـﺎ‬
‫ﺯﺑﺎﻥ ﻭ ﺍﺩﺑﻴﺎﺗﻲ ﻗﺎﺑﻞ ﻓﻬﻢﺗﺮ ﺍﺳﺖ ﻛﻪ ﺑﺎﺯ ﻫﻢ ﻣﺘﺄﺳﻔﺎﻧﻪ ﺩﺭ ﻋﺼﺮ ﻣﺎ – ﺟﺰ ﭼﻨﺪ ﻛﺘﺎﺏ ﻓـﺎﺧﺮ –‬
‫ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺟﺰ ﺍﺯ ﻃﺮﻳﻖ ﻭ ﻛﻼﻡ ﻋﻠﻤﺎﻱ ﻓﻠﺴﻔﻪﻱ ﻳﻮﻧﺎﻥ ﻭ ﻣﺘﻜﻠﻤﺎﻥ ﭘﺲ ﺍﺯ ﺩﻫـﻪﻱ ﭼﻬـﺎﺭﻡ‬
‫ﺗﺎﺭﻳﺦ ﺍﺳﻼﻣﻲ ﻧﺮﻓﺘﻪ ﻭ ﻧﮕﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﺑﺎ ﺍﻳﻦ ﭘﻴﺶ ﺯﻣﻴﻨﻪ ﻫﻤﻴﺸﻪ ﺑﻪ ﺩﻧﺒﺎﻝ ﺁﺛﺎﺭﻱ ﻣﻲﮔﺸﺘﻢ ﻛﻪ ﺑﺮﺍﻱ ﺟﻮﺍﻧﺎﻧﻲ ﻛﻪ ﺍﺯ ﻣﻔﺎﻫﻴﻢ ﺛﻘﻴـﻞ‬
‫ﻛﻼﻣﻲ ﻭ ﻓﻠﺴﻔﻲ ﺁﮔﺎﻫﻲ ﭼﻨﺪﺍﻧﻲ ﻧﺪﺍﺭﻧﺪ ﻭ ﺍﺯ ﻫﻤﻪ ﺳـﻮ ﺁﻣـﺎﺝ ﺣﻤـﻼﺕ ﺷـﻴﺎﻃﻴﻦ ﺩﻭﺳـﺖ ﻭ‬
‫ﺩﺷﻤﻦ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻗﺎﺑﻞ ﻓﻬﻢﺗﺮ ﻭ ﻣﻨﻄﻘﻲﺗﺮ ﺑﺎﺷﺪ‪ .‬ﺿﻤﻦ ﺁﻥ ﻛﻪ ﺍﺧﺘﺼﺎﺭ ﺩﺭ ﺍﻳﻦ ﺯﻣﻨﻴـﻪ ﻧﻴـﺰ‬
‫ﺣﺮﻑ ﺍﻭﻝ ﺭﺍ ﻣﻲﺯﺩ‪.‬‬
‫ﺑﺎ ﺁﺛﺎﺭ ﺍﺳﺘﺎﺩ ﻧﺎﺻﺮ ﺳﺒﺤﺎﻧﻲ ﺁﺷﻨﺎﻳﻲ ﺩﺍﺷﺘﻢ ﻭ ﻧﻮﺍﺭ »ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ«ﻱ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺩﻗﺖ‬
‫ﮔﻮﺵ ﺩﺍﺩﻩ ﻭ ﻧﻜﺎﺕ ﺑﺴﻴﺎﺭ ﺍﺭﺯﺷﻤﻨﺪﻱ ﺩﺭ ﺁﻥ ﻳﺎﻓﺘﻢ ﻛﻪ ﺣﻘﻴﻘﺘﺎً ﺗﻤﺎﻡ ﺁﻥ ﺧﺼﻮﺻـﻴﺎﺗﻲ ﻛـﻪ ﺑـﻪ‬
‫ﺩﻧﺒﺎﻝ ﺁﻥ ﻣﻲﮔﺸﺘﻢ ﺭﺍ ﺩﺍﺭﺍ ﺑﻮﺩ‪ .‬ﺿﻤﻦ ﺁﻥ ﻛﻪ ﺍﺳﺘﺎﺩ ﺍﮔﺮ ﻣﻮﺿﻮﻋﻲ ﺭﺍ ﺛﻘﻴﻞ ﻣﻲﻳﺎﻓﺘﻨﺪ ﺑﺎ ﺍﺭﺍﺋﻪﻱ‬
‫ﻣﺜﺎﻝﻫﺎﻳﻲ ﻣﻠﻤﻮﺱ ﻭ ﻣﻮﺷﻜﺎﻓﺎﻧﻪ ﺳﻌﻲ ﺩﺭ ﺣﻼﺟﻲ ﺑﻴﺶﺗﺮ ﻣﻮﺿﻮﻉ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺟﻬـﺖ‬
‫ﺑﺴﻴﺎﺭ ﻣﻮﺭﺩ ﭘﺴﻨﺪ ﻭ ﻋﻼﻗﻪﻱ ﻣﻦ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ .‬ﺑﺎ ﺍﻳﻦ ﻭﺟﻮﺩ ﻫﻴﭻ ﻗﺼﺪﻱ ﺑﺮﺍﻱ ﺑـﺎﺯﮔﺮﺩﺍﻧﻲ ﺁﻥ‬
‫ﺑﻪ ﻣﺘﻦ ﻓﺎﺭﺳﻲ ﻧﺪﺍﺷﺘﻢ ﺗﺎ ﺁﻥ ﻛﻪ ﭼﻨﺪﻱ ﭘﻴﺶ ﻳﻜﻲ ﺍﺯ ﺩﻭﺳﺘﺎﻧﻢ ﺍﺯ ﻣﻦ ﺗﻘﺎﺿﺎ ﻛﺮﺩ ﻛﻪ ﻣﻘﺎﻟـﻪﺍﻱ‬
‫ﻣﻔﺼﻞ ﺩﺭﺑﺎﺭﻩﻱ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ ﺑﺎ ﺯﺑﺎﻧﻲ ﺳﺎﺩﻩ ﻭ ﺑﺮﺍﻱ ﭼﻨﺪ ﺩﺍﻧﺸﺠﻮﻱ ﻋﻼﻗـﻪﻣﻨـﺪ ﻛـﻪ ﺩﺭ‬
‫ﺩﺍﻡ ﺷﺒﻬﻪﭘﺮﺍﻛﻨﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺍﻣﺮ ﺑﺮ ﺁﻧﺎﻥ ﻣﺸﺘﺒﻪ ﺷﺪﻩ ﺑﻮﺩ ﺑﻨﮕﺎﺭﻡ ﻛﻪ ﺍﻳﻦ ﺟﺎﻧﺐ ﻫﻢ ﺑﺎ ﺗﻮﺟﻪ‬
‫ﺑﻪ ﺳﺒﻚ ﻛﻼﻡ ﺍﺳﺘﺎﺩ ﺳﺒﺤﺎﻧﻲ ﻭ ﻫﻤﭽﻨﻴﻦ ﻧﻮﻉ ﻧﻴﺎﺯ ﺍﻳﻦ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﻧﻮﺍﺭﻫـﺎﻱ »ﺍﺛﺒـﺎﺕ ﻭﺟـﻮﺩ‬
‫ﺧﺪﺍ«ﻱ ﻛﺎﻙ ﻧﺎﺻﺮ ﺭﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﻣﻌﺮﻓﻲ ﻛﺮﺩﻡ ﺗﺎ ﺑﻪ ﺁﻥ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﺍﺭﺍﺋﻪ ﺩﺍﺩﻩ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ‪.‬‬
‫ﺍﻣﺎ ﺑﺎ ﺗﺬﻛﺮ ﺍﻳﻦ ﺩﻭﺳﺖ‪ ،‬ﻣﺘﻮﺟﻪ ﺷﺪﻡ ﻛﻪ ﺩﺍﻧﺸـﺠﻮﻳﺎﻥ‪ ،‬ﻓﺎﺭﺳـﻲ ﺯﺑـﺎﻥ ﻫﺴـﺘﻨﺪ ﻭ ﺍﺯ ﺯﺑـﺎﻥ‬
‫ﻛﺮﺩﻱ ﻫﻴﭻ ﮔﻮﻧﻪ ﺍﻃﻼﻋﻲ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺑﺎ ﺟﺴﺘﺠﻮﻱ ﺑﺴﻴﺎﺭ ﻧﺘﻮﺍﻧﺴﺘﻢ ﻣﻘﺎﻟﻪ ﻳﺎ ﻣﺒﺤﺜـﻲ ﺭﺍ ﺑﻴـﺎﺑﻢ ﻛـﻪ‬
‫ﺑﺘﻮﺍﻧﺪ ﻧﻴﺎﺯﻫﺎﻱ ﺁﻧﺎﻥ ﺭﺍ ﺑﺮﺁﻭﺭﺩﻩ ﺳﺎﺯﺩ ﭼﻮﻥ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﮔﻔـﺘﻢ ﺯﺑـﺎﻥ ﻧﻮﺷـﺘﺎﺭﻱ ﻣﻘـﺎﻻﺕ ﻭ‬
‫ﻛﺘﺐ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﺴﻴﺎﺭ ﺛﻘﻴﻞ ﻭ ﻓﻠﺴﻔﻲ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﺮ ﺁﻥ ﺷﺪﻡ ﺗﺎ ﻧﻮﺍﺭﻫﺎﻱ »ﺍﺛﺒﺎﺕ ﻭﺟـﻮﺩ‬
 ‫‪5‬‬ ‫ﻣﻘﺪﻣﻪ ﻣﺘﺮﺟﻢ‬

‫ﺧﺪﺍ«ﻱ ﺍﺳﺘﺎﺩ ﻧﺎﺻﺮ ﺳﺒﺤﺎﻧﻲ ﺭﺍ ﻛﻪ ﺑﺎ ﺯﺑـﺎﻧﻲ ﺑﺴـﻴﺎﺭ ﺳـﺎﺩﻩ ﻭ ﺑـﺎ ﻣﺜـﺎﻝﻫـﺎﻳﻲ ﺑﺴـﻴﺎﺭ ﺩﻗﻴـﻖ ﻭ‬
‫ﻣﻠﻤﻮﺱ ﺑﻴﺎﻥ ﺷﺪﻩﺍﻧﺪ ﺭﺍ ﺑﻪ ﻣﺘﻦ ﻓﺎﺭﺳﻲ ﺑﺎﺯﮔﺮﺩﺍﻧﻲ ﻛﻨﻢ‪.‬‬
‫ﻧﻜﺎﺗﻲ ﻛﻪ ﺩﺭﺑﺎﺭﻩﻱ ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﺎﻳﺪ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﻮﺩ ﺭﺍ ﻣﻲﺗﻮﺍﻧﻢ ﺑـﻪ ﻣـﻮﺍﺭﺩ ﺯﻳـﺮ ﺗﻘﺴـﻴﻢ‬
‫ﺑﻨﺪﻱ ﻧﻤﺎﻳﻢ‪:‬‬
‫‪ -1‬ﺍﻳﻦ ﻛﺘﺎﺏ ﺗﺮﺟﻤﻪﻱ ﻧﻮﺍﺭ »ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ«ﻱ ﺍﺳﺘﺎﺩ ﻧﺎﺻﺮ ﺳﺒﺤﺎﻧﻲ ﻣﻲﺑﺎﺷﺪ ﻛـﻪ ﺍﺯ‬
‫ﺯﺑﺎﻥ ﮔﻔﺘﺎﺭﻱ ﻛﺮﺩﻱ ﺑﻪ ﺯﺑﺎﻥ ﻧﻮﺷﺘﺎﺭﻱ ﻓﺎﺭﺳﻲ ﺑﺎﺯﮔﺮﺩﺍﻧﻲ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻧﻘﺺ ﻳﺎ‬
‫ﺍﺷﺘﺒﺎﻫﻲ ﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﺘﺮﺟﻢ ﺑﻮﺩﻩ ﻭ ﭘﻴﺸﺎﭘﻴﺶ ﻋﺬﺭﺧﻮﺍﻫﻲ ﻣﻴﻜﻨﻢ‪.‬‬
‫‪ -2‬ﺗﺮﺟﻤﻪﻱ ﺍﻳﻦ ﻛﺘﺎﺏ ﺻﺮﻓﺎً ﺑﺮ ﺍﺳﺎﺱ ﺗﺮﺟﻤﻪﻱ ﺭﺍﻳﺞ ﺗﺤﺖ ﺍﻟﻠﻔﻈﻲ ﺍﻧﺠﺎﻡ ﻧﺸﺪﻩ ﺍﺳﺖ‬
‫ﺑﻠﻜﻪ ﺗﻠﻔﻴﻘﻲ ﺍﺯ ﺗﺮﺟﻤﻪﻱ ﻣﻌﻨﺎﻳﻲ ﻭ ﺗﺤﺖ ﺍﻟﻠﻔﻈﻲ ﺍﺳﺖ ﻭ ﺳﻌﻲ ﺷﺪﻩ ﻛﻪ ﺳﻴﺎﻕ ﻛﻼﻡ‬
‫ﺑﺎ ﺗﺮﺟﻤﻪ ﻋﻮﺽ ﻧﺸﻮﺩ‪.‬‬
‫‪ -3‬ﺗﺮﺟﻤﻪﻱ ﺍﻳﻦ ﻧﻮﺍﺭ ﺑﻪ ﺻﻮﺭﺕ ﺭﻭﺍﻝ ﻋﺎﺩﻱ ﻃﻲ ﻣﺒﺤﺚ ﺻﻮﺭﺕ ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ؛ ﻳﻌﻨـﻲ‬
‫ﻣﺜﻼً ﮔﺎﻫﻲ ﺗﺸﺨﻴﺺ ﻣﻲﺩﺍﺩﻡ ﻛﻪ ﭘﺎﺭﻩﺍﻱ ﺍﺯ ﻣﺒﺎﺣﺜﻲ ﻛﻪ ﺍﺳﺘﺎﺩ ﻣﺜﻼً ﺩﺭ ﻣﻴﺎﻧﻪ ﻳﺎ ﺍﻧﺘﻬﺎﻱ‬
‫ﻧﻮﺍﺭ ﺑﻴﺎﻥ ﻛﺮﺩﻩﺍﻧﺪ ﺑﻪ ﻣﺒﺤﺜﻲ ﺩﺭ ﺍﺑﺘﺪﺍﻱ ﻧﻮﺍﺭ ﻣﺮﺑﻮﻁ ﺍﺳﺖ؛ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺁﻥ ﻣﺒﺎﺣﺚ ﺭﺍ ﺩﺭ‬
‫ﻛﻨﺎﺭ ﻫﻢ ﻗﺮﺍﺭ ﻣﻲﺩﺍﺩﻡ ﺗﺎ ﻣﻔﻬﻮﻡ ﻣﺒﺤﺚ ﺑﻪ ﺩﺭﺳﺘﻲ ﺑﻪ ﺧﻮﺍﻧﻨﺪﻩ ﻣﻨﺘﻘﻞ ﺷـﺪﻩ ﻭ ﻧـﻮﻋﻲ‬
‫ﻧﻈﻢ ﺩﺭ ﻧﻮﺷﺘﺎﺭ ﭘﺪﻳﺪ ﺁﻳﺪ ﭼﻮﻥ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﻣﻲﺩﺍﻧﻴﻢ ﺩﺭ ﺳﺨﻨﺮﺍﻧﻲﻫـﺎ ﻣﺒﺎﺣـﺚ ﺑـﻪ‬
‫ﺻﻮﺭﺕ ﺟﻮ ﻣﺠﻠﺲ ﻣﻄﺮﺡ ﻣﻲﺷﻮﻧﺪ‪.‬‬
‫‪ -4‬ﺍﻧﺘﺨﺎﺏ ﻋﻨﻮﺍﻥ ﺑﺮﺍﻱ ﻣﺒﺎﺣﺚ ﺗﻮﺳﻂ ﻣﺘﺮﺟﻢ ﺍﻧﺠﺎﻡ ﺷـﺪﻩ ﺍﺳـﺖ ﻭ ﻋﻨـﺎﻭﻳﻦ ﺍﻧﺘﺨـﺎﺏ‬
‫ﺷﺪﻩ ﺗﻮﺳﻂ ﺍﺳﺘﺎﺩ ﺳﺒﺤﺎﻧﻲ ﺍﻋﻤﺎﻝ ﻧﺸﺪﻩﺍﻧﺪ‪.‬‬
‫‪ -5‬ﺗﺮﺟﻤﻪﻱ ﭼﻨﺪ ﺁﻳﻪﺍﻱ ﻛﻪ ﺩﺭ ﻣﺒﺎﺣﺚ ﺫﻛﺮ ﺷـﺪﻩﺍﻧـﺪ ﺍﺯ ﺗﻔﺴـﻴﺮ ﻧـﻮﺭ ﻧﻮﺷـﺘﻪﻱ ﺍﺳـﺘﺎﺩ‬
‫ﺧﺮّﻣﺪﻝ ﺍﻗﺘﺒﺎﺱ ﺷﺪﻩﺍﻧﺪ‪.‬‬
‫‪ -6‬ﻣﻮﺍﺭﺩ ﻭ ﻛﻠﻤﺎﺗﻲ ﺍﺯ ﻣﺘﻦ ﻛﻪ ﺩﺭﻭﻥ )ﭘﺮﺍﻧﺘﺰ( ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ ﺗﻮﺳـﻂ ﻣﺘـﺮﺟﻢ ﻭ ﺑـﻪ ﺳـﺒﺐ‬
‫ﺗﻔﻬﻴﻢ ﺭﺍﺣﺖ‪ ‬ﺗﺮﺟﻤﻪ ﺍﺿﺎﻓﻪ ﺷﺪﻩﺍﻧﺪ ﻭ ﻛﻠﻤﺎﺕ ﻭ ﺟﻤﻼﺗـﻲ ﺍﺯ ﻣـﺘﻦ ﻛـﻪ ﺩﺭﻭﻥ ‪ -‬ﺩﻭ‬
‫ﺧﻂ ﺗﻴﺮﻩ ‪ -‬ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ ﺗﻮﺿﻴﺤﺎﺕ ﺧﻮﺩ ﺍﺳﺘﺎﺩ ﻣﻲﺑﺎﺷﺪ‪ .‬ﺿﻤﻦ ﺁﻥ ﻛﻪ ﺑـﺮﺍﻱ ﻫﺮﭼـﻪ‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪6‬‬

‫ﺗﻜﻤﻴﻞﺗﺮ ﺷﺪﻥ ﻣﺒﺎﺣﺚ ﺍﺳﺘﺎﺩ‪ ،‬ﺩﺭ ﺑﻌﻀﻲ ﭘﺎﻭﺭﻗﻲﻫﺎ ﻧﻜـﺎﺗﻲ ﺭﺍ ﺍﺿـﺎﻓﻪ ﻛـﺮﺩﻩﺍﻡ‪ .‬ﻻﺯﻡ‬
‫ﺑﻪ ﺫﻛﺮ ﺍﺳﺖ ﺁﻧﭽﻪ ﺭﺍ ﺧﻮﺩ ﺩﺭ ﭘﺎﻭﺭﻗﻲﻫﺎ ﺑﻪ ﻣﺒﺎﺣﺚ ﺍﺿﺎﻓﻪ ﻛﺮﺩﻡ ﺑﺎ ﻋﻨﻮﺍﻥ )ﻣﺘـﺮﺟﻢ(‬
‫ﺍﺯ ﺩﻳﮕﺮ ﭘﺎﻭﺭﻗﻲﻫﺎ ﻛﻪ ﺗﻮﺳﻂ ﺍﺳﺘﺎﺩ ﺩﺭ ﻧﻮﺍﺭ ﺑﻴﺎﻥ ﻣﻲﺷﺪ ﺟﺪﺍ ﻧﻤﻮﺩﻩﺍﻡ‪.‬‬
‫‪ -7‬ﺑﻌﻀﻲ ﺍﺯ ﻣﻄﺎﻟﺒﻲ ﻛﻪ ﺑﻪ ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ ﺑﺤﺚ ﺍﺳﺘﺎﺩ ﺳﺒﺤﺎﻧﻲ ﻣﺮﺑﻮﻁ ﻧﻤﻲﺷﺪ ﺗﻮﺳـﻂ‬
‫ﻣﺘﺮﺟﻢ ﺣﺬﻑ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻮﺿﻮﻋﺎﺕ ﻏﺎﻟﺒـﺎً ﺑـﻪ ﺻـﻮﺭﺕ ﺳـﻮﺍﻻﺗﻲ ﺧـﺎﺭﺝ ﺍﺯ‬
‫ﻣﺒﺤﺚ ﺻﻮﺭﺕ ﻣﻲﮔﺮﻓﺖ ﻛﻪ ﺍﺳﺘﺎﺩ ﺳﺒﺤﺎﻧﻲ ﻣﺠﺒﻮﺭ ﺑﻪ ﭘﺎﺳﺦﮔﻮﻳﻲ ﺑﻮﺩﻧـﺪ ﻭ ﻧﻴـﺎﺯﻱ‬
‫ﺑﻪ ﺩﺭﺝ ﺁﻥﻫﺎ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﻧﺒﻮﺩ‪ ) .‬ﻣﺜﻼ ﭘﺮﺳﺶﻫﺎﻳﻲ ﺩﺭ ﻣﻮﺭﺩ ﺑﺮﺩﻩﺩﺍﺭﻱ ﺩﺭ ﺍﺳـﻼﻡ‪،‬‬
‫ﺷﻬﺎﺩﺕ ﺯﻥ ﺩﺭ ﺍﺳﻼﻡ ﻭ ﭼﻨﺪ ﻣﻮﺿﻮﻉ ﺩﻳﮕﺮ ﺍﺯ ﺍﺳﺘﺎﺩ ﭘﺮﺳـﻴﺪﻩ ﺷـﺪ ﻛـﻪ ﺭﺑﻄـﻲ ﺑـﻪ‬
‫ﺑﺤﺚ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ ﻧﺪﺍﺷﺖ‪(.‬‬
‫ﺍﻣﻴﺪﻭﺍﺭﻡ ﻛﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﺘﻮﺍﻧﺪ ﺑﺮﺍﻱ ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﺎ ﺭﻭﺣﻴﻪﻱ ﭘﺮﺳﺶﮔﺮﻱ ﺧﻮﻳﺶ ﻛﻠﻨﺠﺎﺭ‬
‫ﻣﻲﺭﻭﻧﺪ ﻣﻔﻴﺪ ﻭﺍﻗﻊ ﮔﺸﺘﻪ ﻭ ﺩﻭﺳﺘﺎﻥ ﻋﺰﻳﺰﻣﺎﻥ ﺭﺍ ﺑﻪ ﭘﺎﺳﺦ »ﭼﺮﺍ«ﻫﺎﻱ ﺧﻮﻳﺶ ﺑﺮﺳﺎﻧﺪ ﻭ ﺑﺮﺍﻱ‬
‫ﻣﺎ ﻫﻢ ﺗﻮﺷﻪﺍﻱ ﺑﺎﺷﺪ ﺑﺮﺍﻱ ﺭﻭﺯﻱ ﻛﻪ ﴿‪» ﴾    ‬ﺭﻭﺯﻯ ﻛﻪ ﺍﻣﻮﺍﻝ ﻭ ﺍﻭﻻﺩ‬
‫ﻫﻴﭻ ﺳﻮﺩﻱ ﻧﺪﺍﺭﻧﺪ«‪) .‬ﺍﻟﺸﻌﺮﺍء‪.(88 :‬‬
‫ﻭﺭ ﻧﻪ ﭼـﻮ ﻣﻦ ﻛﺠﺎ ﻭ ﭼـﻨﻴﻦ ﺑﺎﺭﮔﻪ ﻛﺠﺎ‬ ‫ﺧﻮﺩ ﺍﻓﺘﺨﺎﺭ ﻣﺤﻀﺮ »ﻭﺟ‪‬ﻬـﺖ« ﺍﻡ ﺩﻫـﻲ‬
‫ﺳﺒﺤﺎﻥ ﻭﺻﻒ ﻣ‪‬ﻦ ﻓَﻄﺮ ﺍﻷﺭﺽ‪ ‬ﻭﺍﻟﺴﻤﺎء‬ ‫ﻭﻫـﻢ ﺍﺯ ﺗﺨﻴﻞ ﺳـﻌﻪ ﻱ ﺧﻠـﻖ ﻧﺎﺗـــﻮﺍﻥ‬
 ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺍﳊﻤﺪ ﻟﻠﹼﻪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺻﻠﯽ ﺍﷲ ﻭﺑﺎﺭﻙ ﻋﻠﯽ ﳏﻤﺪ ﻭﻋﻠﯽ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬
‫ﺑﺮﺧﻲﻫﺎ ﻣﻲﭘﺮﺳﻨﺪ ﻛﻪ ﺍﮔﺮ ﺧﺪﺍ ﻗﺪﻳﻢ ﺍﺳﺖ ﻭ ﺍﺑﺘﺪﺍ ﻭ ﺍﻧﺘﻬﺎﻳﻲ ﺑﺮﺍﻱ ﻭﺟﻮﺩﺵ ﻧﻴﺴﺖ‪ ،‬ﭘﺲ‬
‫ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﺗﺎﺭﻳﺦ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩ ﻭ ﺑﺎﻳﺪ ﺍﺯ ﺑﻴﻦ ﺑﺮﻭﺩ؟! ﻭ ﻳﺎ ﺍﺯ ﺟﻬﺘﻲ ﺩﻳﮕﺮ ﻣـﻲﭘﺮﺳـﻨﺪ ﻛـﻪ‬
‫ﺍﮔﺮ ﺍﻭ ﺧﺎﻟﻖ ﻫﻤﻪﻱ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ ﭼﺮﺍ ﻇﺎﻫﺮ ﻭ ﻧﻤﺎﻳﺎﻥ ﻧﻤﻲﺷﻮﺩ؟! ﻭ ﺩﻳﮕﺮ ﺍﻳﻦ ﻛﻪ ﺍﮔـﺮ ﺍﻭ‬
‫ﺧﺎﻟﻖ ﻫﻤﻪﻱ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺁﻥ ﺟﻬﺖ ﻛﻪ )ﻣﻲﺩﺍﻧﻴﻢ( ﻫﺮ ﻣﻮﺟﻮﺩﻱ ﺩﺍﺭﺍﻱ ﺧﺎﻟﻘﻲ ﺍﺳـﺖ‬
‫ﭘﺲ ﺧﻮﺩﺵ ﭼﮕﻮﻧﻪ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ؟!‬
‫ﻫﻤﻪﻱ ﺍﻳﻦ ﮔﻮﻧﻪ ﺳﻮﺍﻝﻫﺎ ﭘﻴﺮﺍﻣﻮﻥ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺧﺎﻟﻖ ﺍﻳﻦ ﺟﻬﺎﻥ ﻫﺴـﺘﻲ ﺍﺳـﺖ ﻭ‬
‫ﺧﻮﺩﺵ ﻗﺪﻳﻢ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﻭ ﺧﺎﻟﻖ ﺁﻥﻫﺎ ﺍﺳﺖ ﻭ ﺧﻮﺩﺵ ﻫﻤﻴﺸﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ‬
‫ﺑﺮ ﺳﺮ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺍﺳﺘﺪﻻﻟﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬

‫ﺗﻔﺎﻭﺕ ﺍﻧﺴﺎﻥ ﺑﺎ ﺩﻳﮕﺮ ﻣﻮﺟﻮﺩﺍﺕ‬

‫ﻗﺒﻞ ﺍﺯ ﻭﺍﺭﺩ ﺷﺪﻥ ﺑﻪ ﺑﺤﺚ‪ ،‬ﺑﺴﻴﺎﺭ ﻣﺨﺘﺼﺮ ﺍﺷﺎﺭﻩ ﻛﻨﻴﻢ ﺑﻪ ﺁﻥ ﻛﻪ ﺍﻧﺴﺎﻥ ﭼﻪ ﻧﻴﺮﻭﻳﻲ ﺑـﺮﺍﻱ‬
‫ﻛﺴﺐ ﻋﻠﻢ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﺩ‪ ،‬ﭼﻮﻥ ﻭﻗﺘﻲ ﺁﻥ ﻧﻴﺮﻭ ﺷﻨﺎﺧﺘﻪ ﺷﺪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻧﺴﺎﻥ ﻣﻲﺗﻮﺍﻧـﺪ ﺁﻥ ﺭﺍ‬
‫ﺑﻪ ﺩﺭﺳﺘﻲ ﺑﻪ ﻛﺎﺭ ﮔﻴﺮﺩ ﻭ ﺍﻧﺘﻈﺎﺭﺵ ﺍﺯ ﺁﻥ ﻧﻴﺮﻭ ﺩﺭ ﺣﺪ ﺧﻮﺩﺵ ﻣـﻲﺷـﻮﺩ ﻭ ﺩﺭ ﺯﻣﻴﻨـﻪﺍﻱ ﻛـﻪ‬
‫ﻗﺎﺩﺭ ﺍﺳﺖ‪ ،‬ﺁﻥ ﺭﺍ ﺑﻪ ﺍﺳﺘﺨﺪﺍﻡ ﺧﻮﺩ ﻣﻲﮔﻴﺮﺩ‪.‬‬
‫ﻣﺎ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺎ ﺳﺎﻳﺮ ﻣﺨﻠﻮﻗﺎﺕ ﻭ ﻧﺰﺩﻳﻚﺗﺮﻳﻦ ﻣﺨﻠﻮﻗﺎﺕ ﻛﻪ ﺳﺎﻳﺮ ﺟﺎﻧﺪﺍﺭﺍﻥ ﺍﻧـﺪ‬
‫ﺗﻔﺎﻭﺕﻫﺎﻳﻲ ﺩﺍﺭﺩ‪ .‬ﺍﻛﻨﻮﻥ ﻣﺎ ﻧﻤـﻲﮔـﻮﻳﻴﻢ ﻛـﻪ ﺭﻭﺣـﻲ ﺩﺭ ﺁﻥ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ ﭼـﻮﻥ ﻫﻨـﻮﺯ ﺍﻳـﻦ‬
‫)ﻣﻮﺿﻮﻉ( ﺑﺎ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﺳﻮﺍﻻﺕ ﺭﺍ ﻣﻄﺮﺡ ﻣﻲﻛﻨﻨﺪ ﻣـﻮﺭﺩ ﺍﺧـﺘﻼﻑ ﺍﺳـﺖ ﺍﻣـﺎ ﺁﻥ‬
‫ﭼﻴﺰﻱ ﻛﻪ ﺟﺎﻱ ﻫﻴﭻ ﮔﻮﻧﻪ ﺍﺧﺘﻼﻓﻲ ﻧﻴﺴﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ )ﺑﺎﻵﺧﺮﻩ ﺍﻧﺴﺎﻥ( ﺑﺎ ﺳـﺎﻳﺮ ﺟﺎﻧـﺪﺍﺭﺍﻥ‬
‫ﻓﺮﻕﻫﺎﻳﻲ ﺩﺍﺭﺩ‪ .‬ﺳﭙﺲ ﺍﻛﻨﻮﻥ ﻛﺎﻭﺵ ﻣﻲﻛﻨﻴﻢ ﺗﺎ ﺑﺒﻴﻨﻴﻢ ﻛﻪ ﺍﻳﻦ ﻓﺮﻕ ﺩﺭ ﭼﻴﺴﺖ؟‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪8‬‬

‫ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ ﺁﻧﭽﻪ ﮔﻴﺎﻩ ﺑﺎ ﻋﻨﻮﺍﻥ »ﺣﻴﺎﺕ« ﺩﺍﺭﺩ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻧﻤـﻮ ﻛـﺮﺩﻥ ﻭ ﺗﻮﻟﻴـﺪ‬
‫ﻣﺜﻞ ﻧﻤﻮﺩﻥ‪ .‬ﺑﺎ ﺟﺬﺏ ﻛﺮﺩﻥ ﻣﻮﺍﺩ ﻏﺬﺍﻳﻲ ﻭ ﺗﺒﺪﻳﻞ ﻛﺮﺩﻥ ﺁﻥ ﺑﻪ ﺍﺟﺰﺍء ﺑﺮﺍﻱ ﺧـﻮﺩﺵ‪ ،‬ﻧﻤـﻮ )ﻭ‬
‫ﺭﺷﺪ( ﻛﺮﺩﻩ ﻭ ﺑﺎ ﺗﻜﺜﻴﺮ ﺷﺪﻥ ﺍﺟﺰﺍ ﻭ ﺗﻮﻟﻴﺪ ﻛﺮﺩﻥ ﺩﺍﻧﻪ ﻭ ﺑـﺬﺭ ﺑـﻪ ﻭﺳـﻴﻠﻪﻱ ﺑﺨﺸـﻲ ﺍﺯ ﻣـﻮﺍﺩ‬
‫ﺟﺬﺏ ﺷﺪﻩ ﺗﻮﺳﻂ ﺧﻮﺩﺵ‪ ،‬ﺗﻮﻟﻴﺪ ﻣﺜﻞ ﻣﻲﻛﻨﺪ‪ .‬ﺍﻳﻦ )ﻓﺮﺍﻳﻨﺪ( »ﺣﻴﺎﺕ ﮔﻴﺎﻫﻲ« ﻧﺎﻡ ﺩﺍﺭﺩ‪ .‬ﺯﻣﺎﻧﻲ‬
‫ﻛﻪ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻫﻢ ﭼﻮﻥ ﮔﻴﺎﻩ ﺩﺍﺭﺍﻱ ﺣﻴﺎﺕ ﮔﻴﺎﻫﻲ ﺍﺳﺖ‪ ،‬ﻧﻤﻲﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺩﺭ‬
‫ﻣﻘﺎﺑﻞ ﮔﻴﺎﻩ ﺩﺍﺭﺍﻱ ﺍﻣﺘﻴﺎﺯ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻥ ﺟﺪﺍ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻠﻜﻪ ﺗﺎ ﺍﻳﻨﺠﺎ ﺍﺷﺘﺮﺍﻙ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﻭ‬
‫ﺍﻳﻦ ﺳﺒﺐ ﺍﻣﺘﻴﺎﺯ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﻋﻼﻭﻩ ﺑﺮ ﺁﻥ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ ﺩﻳﮕﺮ ﻧﻴﺰ ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﺑﻪ ﺍﺿﺎﻓﻪﻱ ﺍﻳﻦ ﻧﻤﻮ ﻭ ﺗﻮﻟﻴﺪ ﻣﺜـﻞ‪ ،‬ﺩﺍﺭﺍﻱ‬
‫ﺩﻭ ﭼﻴﺰ ﺩﻳﮕﺮ ﻧﻴﺰ ﻫﺴﺘﻨﺪ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺁﻥﻫﺎ »ﺩﺭﻙ ﻛﺮﺩﻥ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﺣﻮﺍﺱ ﺧﻤـﺲ« ﺍﺳـﺖ‪،‬‬
‫)ﻳﻌﻨﻲ( ﺑﺎ ﭼﺸﻢ‪ ،‬ﺷﻜﻞ ‪ -‬ﻫﺮ ﺁﻧﭽﻪ ﺩﺍﺭﺍﻱ ﻃﻮﻝ ﻭ ﻋﺮﺽ ﻭ ﻋﻤﻖ ﺑﺎﺷﺪ ﻛـﻪ ﺑـﻪ ﻭﺳـﻴﻠﻪﻱ ﺁﻥ‬
‫ﺣﺠﻢ ﻭ ﻗﻴﺎﻓﻪﺍﻱ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ ‪ -‬ﻭ ﺭﻧﮓ ﺭﺍ ﻣﻲﺑﻴﻨﺪ ﻭ ﻳﺎ ﺁﻥ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺑﺎ ﺣﺲ ﻻﻣﺴﻪ ‪ -‬ﻫﻢ‬
‫ﭼﻮﻥ ﺯﺑﺮﻱ ﻭ ﻧﺮﻣﻲ ﻭ ﮔﺮﻣﻲ ﻭ ﺳﺮﺩﻱ ﻭ ‪ - ...‬ﺣﺲ ﻣﻲﻛﻨﺪ ﻭ ﻳﺎ ﺻﻮﺕ ‪ -‬ﻳﻌﻨـﻲ ﺁﻥ ﻫـﻮﺍﻳﻲ‬
‫ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺿﺮﺑﻪ‪ ،‬ﻛﻴﻔﻴﺘﻲ ﻣﺨﺼﻮﺹ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﺍﻣﻮﺍﺟﻲ ﺍﺯ ﺧﻮﺩ ﻣﺘﺼـﺎﻋﺪ ﻣـﻲﻧﻤﺎﻳـﺪ ﻭ ﺑـﻪ‬
‫ﻛﻴﻔﻴﺘﻲ ﻣﺸﺨﺺ ﺩﺭ ﺁﻣﺪﻩ ﻭ ﺑﺎ ﺣﺲ ﺷﻨﻮﺍﻳﻲ ﺍﺭﺗﺒﺎﻁ ﺑﺮﻗﺮﺍﺭ ﻣﻲﻛﻨﺪ ‪ -‬ﺭﺍ ﻣﻲﺷﻨﻮﺩ‪.‬‬
‫ﺍﻳﻨﮕﻮﻧﻪ ﻣﻮﺍﺭﺩ ﻣﺸﺎﺑﻪ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ ﺩﻳﮕﺮ ﻭ ﺍﻧﺴﺎﻥ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ ﻭ ﻣـﻮﺭﺩ ﺩﻳﮕـﺮ‪» ،‬ﺣﺮﻛـﺖ‬
‫ﻛﺮﺩﻥ« ﺍﺳﺖ ﻳﻌﻨﻲ ﺑﺎ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩ ﺣﺮﻛﺖ ﺍﻧﺘﻘﺎﻟﻲ ﺍﺯ ﺍﻳﻦ ﻃﺮﻑ ﺑﻪ ﺁﻥ ﻃﺮﻑ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﻳـﻦ‬
‫ﺩﻭ )ﻳﻌﻨﻲ »ﺩﺭﻙ ﻛﺮﺩﻥ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﺣﻮﺍﺱ ﺧﻤﺲ« ﻭ »ﺣﺮﻛﺖ ﻛﺮﺩﻥ«( ﺑﺮ ﺧﻼﻑ ﺣﻴﻮﺍﻧـﺎﺕ‬
‫ﺩﺭ ﮔﻴﺎﻫﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧﺪ‪ .‬ﭘﺲ ﻭﻗﺘﻲ ﺍﻳﻦ ﻣﻮﺭﺩ ﺩﺭ ﺳﺎﻳﺮ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﭘﺲ ﺍﻳﻦﻫـﺎ‬
‫ﺑﺎﻋﺚ ﺍﻣﺘﻴﺎﺯ ﺍﻧﺴﺎﻥ – ﺑﺮ ﺳﺎﻳﺮ ﻣﻮﺟﻮﺩﺍﺕ ‪ -‬ﻧﺸﺪﻩﺍﻧﺪ‪.‬‬
‫ﭘﺲ ﺍﻳﻦ ﻣﻮﺍﺭﺩ‪ ،‬ﺁﻥ ﭼﻴﺰﻱ ﻧﻴﺴﺘﻨﺪ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﺁﻥ ﺑﺎ ﺳـﺎﻳﺮ ﻣﻮﺟـﻮﺩﺍﺕ ﺗﻔـﺎﻭﺕ‬
‫ﭘﻴﺪﺍ ﻛﻨﺪ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻛﻪ ﺑﺤﺚ ﺍﺯ ﺗﻔﺎﻭﺕ ﺍﻧﺴﺎﻥ ﺑﺎ ﮔﻴﺎﻫﺎﻥ ﻭ ﺟﺎﻧﻮﺭﺍﻥ ﺭﺍ ﺑﻪ ﻣﻴﺎﻥ ﻣﻲﺁﻭﺭﻳـﻢ‬
‫ﺑﺮﺍﻱ ﺁﻥ ﺍﺳﺖ ﻛـﻪ ﺯﻣـﺎﻧﻲ ﻛـﻪ ﺑﺤـﺚ ﺍﺯ ﻓـﺮﻕ ﻣﻴـﺎﻥ ﺁﻥﻫـﺎ ﻣﻄـﺮﺡ ﺷـﺪ ﺩﻳﮕـﺮ ﺑـﻪ ﺧـﻮﺑﻲ‬
‫ﺗﻔﺎﻭﺕﻫﺎﻳﺸﺎﻥ ﺩﺭ ﻣﻮﺭﺩ ﺁﻥ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﻓﺎﻗﺪ ﺣﻴﺎﺕ ﻫﺴﺘﻨﺪ ﺁﺷﻜﺎﺭ ﻣﻲﮔﺮﺩﺩ ﻭ ﻧﻴـﺎﺯﻱ ﺑـﺪﺍﻥ‬
 ‫‪9‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻧﻴﺴﺖ ﻛﻪ ﺗﻔﺎﻭﺕ ﻣﻴﺎﻥ ﺁﻥﻫﺎ ‪ -‬ﻳﻌﻨﻲ ﺍﻧﺴﺎﻥ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﻓﺎﻗﺪ ﺣﻴﺎﺕ ﻫﻢ ﭼﻮﻥ ﺧـﺎﻙ ﻭ ﺁﺏ‬
‫ﻭ‪ - ...‬ﮔﻔﺘﻪ ﺷﻮﺩ‪.‬‬
‫ﭘﺲ ﺁﻥ ﭼﻴﺴﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺳﺎﻳﺮ ﻣﺨﻠﻮﻗﺎﺕ ﺟـﺪﺍ ﻣـﻲﻛﻨـﺪ؟! ﻭ ﺑـﻪ ﺗﻌﺒﻴـﺮ ﺩﻳﮕـﺮ ﺁﻥ‬
‫ﭼﻴﺴﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﮔﻴﺎﻫﺎﻥ ﻭ ﺟﺎﻧﻮﺭﺍﻥ ﺟﺪﺍ ﻣﻲﻛﻨﺪ ﻛﻪ ﻭﻗﺘـﻲ ﺍﻭ ﺭﺍ ﺍﺯ ﺁﻥﻫـﺎ ﺟـﺪﺍ ﻛـﺮﺩ ﺑـﻪ‬
‫ﺧﻮﺑﻲ ﺍﻭ ﺭﺍ ﺍﺯ ﻏﻴﺮ ﺁﻥﻫﺎ ﻧﻴﺰ ﺟﺪﺍ ﻣﻲﻛﻨﺪ؟!‬

‫ﻧﻴﺮﻭﻱ ﺑﺼﺮ‬
‫ﻣﺎ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﻭﻗﺘﻲ ﺟﺎﻧﻮﺭﻱ‪ ،‬ﺣﺎﺩﺛﻪﺍﻱ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨﺪ ﻭ ﺣﺮﻛـﺖ ﻭ ﻭﺿـﻌﻴﺘﻲ ﺍﺯ ﺁﻥ‬
‫ﺣﻮﺍﺩﺙ ﺟﺰﺋﻲ ﻛﻪ ﺑﺎ ﻣﺎﺩﻳﺎﺕ ﻭ ﻣﺤﺴﻮﺳﺎﺕ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭﺩ ﺭﺍ ﺩﺭﻙ ﻣﻲﻛﻨﺪ ﻭ ﻋﻜﺲ ﻭ ﺗﺼـﻮﻳﺮ‬
‫ﺁﻥ ﺣﺎﺩﺛﻪ ﺑﻪ ﺫﻫﻨﺶ ﻣﻲﺭﻭﺩ ‪ -‬ﺍﻛﻨﻮﻥ ﺫﻫﻨﺶ ﺭﺍ ﻫﺮﭼﻪ ﻧﺎﻡ ﻧﻬﻴﻢ ﻣﻘﺼﻮﺩ ﺁﻧﭽﻪ ﻛﻪ ﺍﻳﻦ ﺣﻴـﻮﺍﻥ‬
‫ﺩﺍﺭﺩ ‪ -‬ﻭ ﺑﻪ ﺩﻧﺒﺎﻝ ﺁﻥ ﻛﻪ ﺗﺠﺮﺑﻪﻱ ﺧﺎﺻﻲ )ﺍﺯ ﺁﻥ ﺣﺎﺩﺛﻪ( ﺑـﺮﺍﻱ ﺧـﻮﺩ ﻛﺴـﺐ ﻧﻤـﻮﺩﻩ ﺍﺳـﺖ‬
‫ﻋﻜﺲ ﺍﻟﻌﻤﻠﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪ .‬ﺍﻣﺎ ﺍﻳﻦ ﻛﻪ ﺑﻴﺎﻳﺪ ﻭ ﻋﻠﺖ ﺁﻥ ﺣﺎﺩﺛﻪ ﺭﺍ ﺑﻴﺎﺑﺪ ﻭ ﺩﺭﻙ‬
‫ﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﺣﺎﺩﺛﻪ ﺑﺎ ﭼﻪ ﭼﻴﺰﻱ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍ ﺑﺎ ﺣﻮﺍﺩﺙ ﺩﻳﮕﺮﻱ ﻛﻪ ﻣﺘﻨﺎﺳـﺐ ﺑـﺎ‬
‫ﺁﻥ ﻭ ‪ -‬ﺁﻥﻫﺎﻳﻲ ﻛﻪ ﻫﻤﭽﻮﻥ ﺍﻳﻦ ﺣﺎﺩﺛﻪ ‪ -‬ﺍﺯ ﻫﻤﺎﻥ ﻋﻠﺖ ﺳﺮﭼﺸﻤﻪ ﻣﻲﮔﻴﺮﺩ‪ ،‬ﺗﻨﻈـﻴﻢ ﻛـﺮﺩﻩ ﻭ‬
‫ﺁﻥﻫﺎ ﺭﺍ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺭﺑﻂ ﺩﻫﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﻧﺘﻴﺠﻪﮔﻴﺮﻱ ﻛﻨﺪ ﻛﻪ ﺩﺭ ﭘﺸﺖ ﺍﻳﻦ ﺣﻮﺍﺩﺙ ﺟﺰﺋﻲ‪،‬‬
‫ﻳﻚ ﺳﻨﺖ ﻭ ﻗﺎﻧﻮﻧﻲ ﻋﺎﻡ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺍﻳﻦﻫﺎ ﻧﻤﻮﺩﺍﺭ ﻭ ﻣﻈﻬﺮﻱ ﺟﺰﺋﻲ ﺍﺯ ﺁﻥ ﺳﻨﺖ ﻭ ﻗﺎﻧﻮﻥ‬
‫ﺍﺳﺖ )ﺑﺎﻳﺪ ﮔﻔﺖ ﻛﻪ( ﺍﻭ ﻗﺎﺩﺭ ﺑﻪ ﺍﻧﺠﺎﻡ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﻧﻴﺴﺖ‪ ،‬ﺍﻳﻦ ﺩﻳﮕﺮ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛـﻪ ﻛﺴـﻲ‬
‫ﺁﻥ ﺭﺍ ﺍﻧﻜﺎﺭ ﻧﻤﻲﻛﻨﺪ‪.‬‬
‫ﻣﺜﻼً ﻫﻴﭻ ﺣﻴﻮﺍﻧﻲ ﺍﺯ ﺍﻳﻦ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺑﺎ ﻣﺸـﺎﻫﺪﻩﻱ ﭼﻨـﺪ ﺑـﺎﺭ ﺟﻮﺷـﻴﺪﻥ ﺁﺏ ﺩﺭ‬
‫ﻇﺮﻭﻑ ﻣﺨﺘﻠﻒ ﺑﻪ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﭘﻲ ﺑﺒﺮﺩ ﻛﻪ ﺳﻨﺘﻲ ﺑﺮ ﺁﺏ ﺣﺎﻛﻢ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻣﺎﻱ ﺻﺪ ﺩﺭﺟـﻪ‬
‫ﺣﺮﺍﺭﺕ ﺑﻪ ﺟﻮﺵ ﻣﻲﺁﻳﺪ‪ .‬ﻳـﺎ ﻣـﺜﻼً ﺑـﺎ ﻣﺸـﺎﻫﺪﻩﻱ ﮔـﺮﻡ ﻭ ﺳـﺮﺩ ﺷـﺪﻥ ﺑﻌﻀـﻲ ﺍﺯ ﺍﺟﺴـﺎﻡ‪،‬‬
‫ﻧﻤﻲﺗﻮﺍﻧﺪ ﭘﻲ ﺑﺒﺮﺩ ﺑﻪ ﺳﻨﺘﻲ ﻛﻪ – ﺑﺪﺍﻧﺪ ﺑﻪ ﺍﺳﺘﺜﻨﺎﻱ ﺁﺏ ﻭ ﻣﺎﻳﻌﺎﺕ ‪ -‬ﻫﻤـﻪﻱ ﺁﻥ ﺟﺴـﻢﻫـﺎﻳﻲ‬
‫ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺎ ﺁﻥﻫﺎ ﺳﺮ ﻭ ﻛـﺎﺭ ﺩﺍﺭﺩ‪ ،‬ﺯﻣـﺎﻧﻲ ﻛـﻪ ﮔـﺮﻡ ﻣـﻲﺷـﻮﻧﺪ ﻣﻨﺒﺴـﻂ ﻣـﻲﮔﺮﺩﻧـﺪ‪ ،‬ﻳﻌﻨـﻲ‬
‫ﺣﺠﻤﺸﺎﻥ ﺯﻳﺎﺩ ﻣﻲﺷﻮﺩ ﻭ ﺯﻣﺎﻧﻲ ﻛﻪ ﺳﺮﺩ ﻣﻲﺷﻮﻧﺪ ﻋﻜﺲ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺍﺗﻔﺎﻕ ﻣﻲﺍﻓﺘﺪ‪ .‬ﺣﻴﻮﺍﻥ‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪10‬‬

‫ﺍﻳﻦﻫﺎ ﺭﺍ ﺩﺭﻙ ﻧﻤﻲﻛﻨﺪ‪ ،‬ﻓﻘﻂ ﺧﻮﺩ ﺁﻥ ﺣﺎﺩﺛﻪﻱ ﺧﺎﺹ ﺭﺍ ﺩﺭﻙ ﻣﻲﻛﻨﺪ‪ .‬ﻭ ﻧﻤﻮﻧﻪﻫـﺎﻱ ﻣﺸـﺎﺑﻪ‬
‫ﺩﺭ ﺍﻳﻦ ﺭﺍﺑﻄﻪ ﺑﺴﻴﺎﺭ ﺯﻳﺎﺩ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﻋﻤﻮﻣﻲ ﻣﻲﺗﻮﺍﻧﻴﻢ ﺑﮕﻮﻳﻴﻢ ﻛﻪ ﻫﻤﻪ ﻣﻲﺩﺍﻧﻨﺪ ﻛـﻪ‬
‫ﻗﻮﺍﻧﻴﻦ ﻓﻴﺰﻳﻜﻲ ﻭ ﺷﻴﻤﻴﺎﻳﻲ ﻭ ﺯﻳﺴﺘﻲ ﻭ ‪ ...‬ﻛﻪ ﺑﻪ ﺍﺻﻄﻼﺡ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻋﻠﻮﻡ ﺗﺠﺮﺑﻲ ‪ 1‬ﺑﻪ ﺩﺳﺖ‬
‫‪F0‬‬

‫ﺁﻭﺭﺩﻩ ﻭ ﻛﺸﻒ ﻛﺮﺩﻩﺍﻧﺪ ﻫﻴﭻ ﺟﺎﻧﺪﺍﺭﻱ ﺍﻳﻦﻫﺎ ﺭﺍ ﺩﺭﻙ ﻧﻤﻲﻛﻨﺪ‪.‬‬

‫ﭘﺲ ﺍﻳﻦ ﻧﺸﺎﻧﻪﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﻴﺮﻭﻳﻲ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺟﺎﻧﺪﺍﺭﺍﻥ ﺩﻳﮕﺮ ﻭﺟﻮﺩ‬
‫ﻧﺪﺍﺭﺩ‪ .‬ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺑﺮﺍﻱ ﺁﻥ ﻧﻴﺮﻭ‪ ،‬ﻧﺎﻣﻲ ﺑﻨﻬﻴﻢ ‪ -‬ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﺩﻳﮕﺮ ﺟـﺎﻱ ﺍﺧﺘﻼﻓـﻲ ﺑـﺮﺍﻱ‬
‫ﻭﺟﻮﺩ ﺁﻥ ﻧﻴﺮﻭ ﻧﻴﺴﺖ ﻣﻲﺗﻮﺍﻧﻴﻢ ‪ -‬ﺍﺯ ﻧﺎﻣﻲ ﻗﺮﺁﻧﻲ ﻧﻴﺰ ﺑﺮﺍﻱ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻴﻢ ﻳﻌﻨﻲ ﺩﻳﮕﺮ ﮔﻔﺘـﻪ‬
‫ﻧﻤﻲﺷﻮﺩ ﻛﻪ ﺗﻮ ﺩﺭ ﺣﺎﻝ ﺍﺳﺘﺪﻻﻝ ﺑﻪ ﻗﺮﺁﻧﻲ ﻫﺴﺘﻲ ﻛﻪ ﻣﻦ ﺁﻥ ﺭﺍ ﻗﺒﻮﻝ ﻧـﺪﺍﺭﻡ‪ .‬ﻧـﻪ! ﺍﻳـﻦ ﻧﻴـﺮﻭ‬
‫ﺑﺮﺍﻳﻤﺎﻥ ﺛﺎﺑﺖ ﺍﺳﺖ ﺍﻛﻨﻮﻥ ﺑﺮﺍﻱ ﻧﺎﻣﮕﺬﺍﺭﻱ ﺁﻥ ﺩﻳﮕﺮ ﻣﻬﻢ ﻧﻴﺴﺖ ﻛﻪ ﻫﺮﻛﺲ ﭼﻪ ﻧـﺎﻣﻲ ﺑـﺮ ﺁﻥ‬
‫ﺑﮕﺬﺍﺭﺩ‪ .‬ﻗﺮﺁﻥ ﺑﻪ ﺁﻥ )ﻧﻴﺮﻭ( ﻣﻲﻓﺮﻣﺎﻳﺪ »ﺑ‪‬ﺼ‪‬ﺮ ‪ .«2‬ﺑ‪‬ﺼ‪‬ﺮ ﺑﻪ ﻣﻌﻨﺎﻱ ﻋـﻴﻦ )ﭼﺸـﻢ( ﻧﻴﺴـﺖ‪ .‬ﻋـﻴﻦ‬ ‫‪F1‬‬

‫)ﭼﺸﻢ( ﻋﻀﻮﻱ ﺍﺯ ﺟﺴﻢ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﺁﻥ‪ ،‬ﻳﻜﻲ ﺍﺯ ﻧﻴﺮﻭﻫﺎﻳﻲ ﻛـﻪ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ ﺍﻧﺴـﺎﻥ‬

‫‪ -1‬ﺑﻪ ﺁﻥ ﺩﻟﻴﻞ )ﺑﺮﺍﻱ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻋﻠﻮﻡ ﺗﺠﺮﺑﻲ( ﺍﺯ ﻛﻠﻤﻪﻱ ﺍﺻﻄﻼﺡ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻡ ﭼﻮﻥ ﻛﻪ ﺩﺭ ﺩﻳﻦ ‪ -‬ﻛﻪ ﻣﺎ‬
‫ﻧﻴﺰ ﺑﻪ ﻧﺎﻡ ﺩﻳﻦ ﺻﺤﺒﺖ ﻣﻲﻛﻨﻴﻢ ‪ -‬ﺑﻪ ﺁﻥﻫﺎ ﺩﺍﻧﺸﻤﻨﺪ ﮔﻔﺘﻪ ﻧﻤﻲﺷﻮﺩ )ﭼﻮﻥ ﻛﻪ ﺩﺭ ﺑﻴﻨﺶ ﺩﻳﻨـﻲ( ﺩﺍﻧﺸـﻤﻨﺪ‬
‫ﺑﻪ ﻛﺴﻲ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﻛﻪ ﺑﻴﻨﺶ ﺩﻳﻨﻲ ﻛﺎﻣﻠﻲ ﺩﺍﺷـﺘﻪ ﻭ ﺑﺮﻧﺎﻣـﻪﻱ ﺯﻧـﺪﮔﻲ ﻛـﻪ ﺧـﺪﺍ ﻗـﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳـﺖ ﺭﺍ‬
‫ﺑﺸﻨﺎﺳﺪ‪.‬‬
‫﴿‪  ‬‬ ‫‪ -2‬ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺁﻳﺎﺕ ‪ 3‬ﻭ ‪ 4‬ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﻣ‪‬ﻠﻚ ﺑﻪ ﺍﻳﻦ ﻧﻴﺮﻭ ﺍﺷﺎﺭﻩ ﻣﻲﻛﻨﺪ‪:‬‬
‫‪                     ‬‬

‫‪ ﴾      ‬ﻣﻌﻨﻲ‪» :‬ﺁﻥ ﻛﻪ ﻫﻔﺖ ﺁﺳﻤﺎﻥ ﺭﺍ ﺑﺎﻻﻱ ﻳﻜﺪﻳﮕﺮ ﻭ ﻫﻤﺂﻫﻨﮓ‬
‫ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺻﻼً ﺩﺭ ﺁﻓﺮﻳﻨﺶ ﻭ ﺁﻓﺮﻳﺪﻩﻫﺎﻱ ﺧﺪﺍﻭﻧﺪ ﻣﻬﺮﺑﺎﻥ ﺧﻠﻞ ﻭ ﺗﻀﺎﺩ‪ ‬ﻭ ﻋﺪﻡ ﺗﻨﺎﺳﺒﻲ ﻧﻤﻲﺑﻴﻨﻲ )ﻭ‬
‫ﺑﻠﻜﻪ ﻫﺴﺘﻲ ﺑﺎ ﺗﻤﺎﻡ ﻋﻈﻤﺘﻲ ﻛﻪ ﺩﺍﺭﺩ‪ ،‬ﺍﺯ ﺍﻧﺴﺠﺎﻡ ﻭ ﺍﺳﺘﺤﻜﺎﻡ ﺷﮕﻔﺖ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ‪ ،‬ﻭ ﻧﻈﻢ ﻭ ﻧﻈﺎﻡ‬
‫ﻋﺠﻴﺐ ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ﺭﻭﺍﺑﻂ ﺩﻗﻴﻖ ﺑﺮ ﺫﺭ‪‬ﻩ ﺫﺭ‪‬ﻩﻱ ﻛﺎﺋﻨﺎﺕ ﺣﻜﻤﻔﺮﻣﺎ ﺍﺳﺖ(‪ .‬ﭘﺲ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﺑﻨﮕﺮ )ﻭ ﺑﺎ ﺩﻗّﺖ‬
‫ﺟﻬﺎﻥ ﺭﺍ ﻭﺍﺭﺳﻲ ﻛﻦ( ﺁﻳﺎ ﻫﻴﭻ ﮔﻮﻧﻪ ﺧﻠﻞ ﻭ ﺭﺧﻨﻪﺍﻱ ﻣﻲﺑﻴﻨﻲ؟ ﺑﺎﺯ ﻫﻢ )ﺩﻳﺪﻩﻱ ﺧﻮﺩ ﺭﺍ ﺑﮕﺸﺎﻱ ﻭ ﺑﻪ‬
‫ﻋﺎﻟﻢ ﻫﺴﺘﻲ ﺑﻨﮕﺮ ﻭ( ﺑﺎﺭﻫﺎ ﻭ ﺑﺎﺭﻫﺎ ﺑﻨﮕﺮ ﻭ ﻭﺭﺍﻧﺪﺍﺯ ﻛﻦ‪ .‬ﺩﻳﺪﻩ ﺳﺮﺍﻧﺠﺎﻡ ﻓﺮﻭﻫﺸﺘﻪ ﻭ ﺣﻴﺮﺍﻥ‪ ،‬ﻭ ﺩﺭﻣﺎﻧﺪﻩ ﻭ‬
‫ﻧﺎﺗﻮﺍﻥ‪ ،‬ﺑﻪ ﺳﻮﻳﺖ ﺑﺎﺯ ﻣﻲﮔﺮﺩﺩ«‪) .‬ﻣﺘﺮﺟﻢ(‬
 ‫‪11‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﺍﺳﺖ )ﻧﻴﺮﻭﻱ ﺑﻴﻨﺎﻳﻲ( ﺑﻪ ﻛﺎﺭ ﻣﻲﺍﻓﺘﺪ‪ .‬ﭘﺲ ﺁﻧﭽﻪ ﺑﻴﻦ ﺍﻧﺴﺎﻥ ﻭ ﺳﺎﻳﺮ ﺣﻴﻮﺍﻧﺎﺕ ﻣﺸـﺘﺮﻙ ﺍﺳـﺖ‬
‫ﺩﺭﻙ ﺷﻜﻞ ﻭ ﺭﻧﮓ ﺍﺳﺖ ﻳﻌﻨﻲ ﺗﺼﻮﻳﺮ ﭼﻴﺰﻱ ﻛـﻪ ﺩﺍﺭﺍﻱ ﻃـﻮﻝ ﻭ ﻋـﺮﺽ ﻭ ﻋﻤـﻖ ﻭ ﺭﻧـﮓ‬
‫ﺑﺎﺷﺪ ﻭ ﺩﺍﺭﺍﻱ ﺷﻜﻠﻲ ﺧﺎﺹ ﺑﺎﺷﺪ ﺭﺍ ﺩﺭﻙ ﻣـﻲﻛﻨـﺪ‪ .‬ﺍﻣـﺎ ﻃـﺮﻑ ﺩﻳﮕـﺮ ﻛـﺎﺭ )ﻳﻌﻨـﻲ ﺁﻧـﺎﻟﻴﺰ‬
‫ﻣﺸﺎﻫﺪﺍﺕ(‪ ،‬ﻛﺎﺭ ﻧﻴﺮﻭﻱ »ﺑﺼﺮ« ﻣﻮﺟﻮﺩ ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻛﻪ ﺣﻮﺍﺩﺙ ﻣﺘﻌﺪﺩ ﺭﺍ ﺗﻨﻈـﻴﻢ ﻛـﺮﺩﻩ ﻭ‬
‫ﺁﻥﻫﺎ ﺭﺍ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺭﺑﻂ ﻣﻲﺩﻫﺪ ﻭ ﻣﻨﺸﺄ ﺁﻥﻫﺎ ﺭﺍ ﻣﻲﻳﺎﺑﺪ ﻭ ﺩﺭ ﭘﺲ ﺁﻥﻫﺎ ﺳﻨﺖ ﻭ ﻗﺎﻧﻮﻥِ ﻋـﺎﻡ‬
‫ﺭﺍ ﺩﺭﻙ ﻣﻲﻛﻨﺪ‪.‬‬
‫ﺗﺎ ﻛﻨﻮﻥ ﺑﻪ ﺍﻳﻨﺠـﺎ ﺭﺳـﻴﺪﻳﻢ ﻛـﻪ ﺍﻧﺴـﺎﻥ ﺩﺍﺭﺍﻱ ﻧﻴﺮﻭﻳـﻲ ﺍﺳـﺖ ﻛـﻪ ﻣـﺎ ﻧـﺎﻡ ﺁﻥ ﺭﺍ »ﺑﺼـﺮ«‬
‫ﻣﻲﮔﺬﺍﺭﻳﻢ ﻛﻪ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﺁﻥ ﻣﻲﺗﻮﺍﻧﺪ ﺳﻨﻦ ﻭ ﻗﻮﺍﻧﻴﻨﻲ ﺭﺍ ﻛﻪ ﺗﻮﺳﻂ ﻣﺎ ﻗﺎﺑﻞ ﻣﺸﺎﻫﺪﻩ ﺑـﻮﺩﻩ ﻭ‬
‫ﺑﺮ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﺎﺩﻱ ﺣﺎﻛﻢ ﺍﻧﺪ ﺩﺭﻙ ﻛﻨﺪ‪.‬‬

‫ﻧﻴﺮﻭﻱ ﻗﻠﺐ ﻳﺎ ﻓﺆﺍﺩ‬

‫ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﺩﻳﮕﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺯﻣﺎﻧﻲ ﻛﻪ ﺣﺎﺩﺛﻪﺍﻱ ﺭﺍ ﺩﺭﻙ ﻣﻲﻛﻨﻨﺪ ﻧﻤﻲﺗﻮﺍﻧﻨﺪ ﺑـﺎ ﺍﺳـﺘﺪﻻﻟﻲ‬
‫ﺑﻪ ﺍﺻﻄﻼﺡ ﻣﻨﻄﻘﻲ ﺑﻪ ﻣﺎﻭﺭﺍﻱ ﺁﻥ ﺣﺎﺩﺛـﻪ ﺑﺮﺳـﻨﺪ ﻭ ﺁﻥ ﺣﺎﺩﺛـﻪ ﻭ ﭼﻴـﺰﻱ ﺭﺍ ﻛـﻪ ﺩﺭ ﭘـﺲ ﺁﻥ‬
‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺩﺭﻙ ﻛﻨﻨﺪ‪ .‬ﻣﺜﻼً ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺣﻮﺍﺩﺙ ﺍﺳﺘﻔﺎﺩﻩ ﻣـﻲﻛﻨـﺪ ﺑـﺮﺍﻱ ﺁﻥ ﻛـﻪ ﺑـﻪ‬
‫ﺻﺎﻧﻊ ﻭ ﺧﺎﻟﻖ ﺁﻥ ﺣﻮﺍﺩﺙ ﭘﻲ ﺑﺒﺮﺩ ‪ 1‬ﺣﻴﻮﺍﻧﺎﺕ ﺩﻳﮕﺮ ﻗﺎﺩﺭ ﺑﻪ ﺍﻧﺠﺎﻡ ﺁﻥ ﻧﻴﺴﺘﻨﺪ‪ .‬ﻫـﻴﭻ ﺣﻴـﻮﺍﻧﻲ‬
‫‪F2‬‬

‫ﻭﻗﺘﻲ ﺣﺎﺩﺛﻪﺍﻱ ﺭﺍ ﺩﺭﻙ ﻣﻲﻛﻨﻨﺪ ﻫﺮﮔﺰ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﻭﺭﺍﻱ ﺁﻥ ﺣﺎﺩﺛﻪ ﭼﻴﺰﻱ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑـﻴﻦ‬
‫ﺁﻥﻫﺎ ﺭﺍﺑﻄﻪﻱ ﻋﻠﻴﺖ ﻭ ﻣﻌﻠﻮﻟﻴﺖ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﭘﻲ ﻧﺒﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻳﻌﻨﻲ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺮﻭﻳﻲ ﺩﻳﮕﺮ ﻧﻴﺰ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﻳﺎﻓﺖ ﻣﻲﺷﻮﺩ ﻛـﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺳـﺎﻳﺮ ﺟﺎﻧـﺪﺍﺭﺍﻥ‬
‫ﺟﺪﺍ ﻣﻲﻛﻨﺪ ﻭ ﺁﻥ ﻧﻴﺰ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴـﺎﻥ ﺁﻥ ﺳـﻨﻦ ﻭ ﻗـﻮﺍﻧﻴﻨﻲ ﺭﺍ ﻛـﻪ ﺑـﺎ ﺑﺼـﺮ ﺧـﻮﺩ ﺩﺭﻙ‬
‫ﻣﻲﻛﻨﺪ‪ ،‬ﺑﺪﺍﻥﻫﺎ ﺍﺳﺘﺪﻻﻝ ﻣﻲﻛﻨﺪ ﻭ ﺁﻥﻫﺎ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺩﻟﻴﻞ ﺑﺮﺍﻱ ﻣﺎﻭﺭﺍﻱ ﺁﻥ ﺣﻮﺍﺩﺙ ﻭ ﺑـﺮﺍﻱ‬
‫ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺑﺎ ﺁﻥﻫﺎ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭﺩ ﻭ ﻟﻜﻦ ﺧﻮﺩﺷﺎﻥ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻲﺷﻮﻧﺪ – ﻳﻌﻨﻲ ﻧﻴـﺮﻭﻱ ﺑﺼـﺮ‬

‫‪ -1‬ﺍﻛﻨﻮﻥ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻤﻲﺧﻮﺍﻫﻴﻢ ﺍﺩﻋﺎ ﻛﻨﻴﻢ ﻛﻪ ﺩﺭﺳﺖ ﻳﺎ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ؛ ﻣﻘﺼﻮﺩ ﺁﻥ ﻛـﻪ ﻳﻌﻨـﻲ ﺁﻥ ﻧﻴـﺮﻭ ﺩﺭ‬
‫ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪12‬‬

‫ﻧﻤﻲﺗﻮﺍﻧﺪ ﺁﻥﻫﺎ ﺭﺍ ﺩﺭﻙ ﻛﻨﺪ ‪ -‬ﺍﺳﺘﺨﺪﺍﻡ ﻣﻲﻛﻨﺪ‪ .‬ﻣﺎﻧﻨﺪ ﺁﻥ ﺍﺳﺘﺪﻻﻝ ﻛﻪ ﺍﻛﻨﻮﻥ ﻋﻨﻮﺍﻥ ﻛﺮﺩﻳﻢ ﻭ‬
‫ﺁﻥ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﻣﺜﺎﻝ ﺑﻴﺎﻥ ﻣﻲﻛﻨﻴﻢ ﻛﻪ ﺍﻧﺴﺎﻥ ﻗﻮﺍﻧﻴﻦ ﻭ ﺳﻨﻨﻲ ﺭﺍ ﺩﺭ ﻭﺭﺍﻱ ﺁﻥ ﺣـﻮﺍﺩﺙ ﺩﺭﻙ‬
‫ﻛﺮﺩﻩ ﺍﺳﺖ ﭘﺲ ﺍﺯ ﺁﻥ‪ ،‬ﺍﻳﻦ ﻗـﻮﺍﻧﻴﻦ ﻭ ﺳـﻨﻦ ﺭﺍ ﺍﺳـﺘﺪﻻﻟﻲ ﻗـﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳـﺖ ﺑـﺮﺍﻱ ﺍﻳـﻦ ﻛـﻪ‬
‫ﻣﻲﺑﺎﻳﺴﺖ ﻛﺴﻲ ﺩﺭ ﭘﺸﺖ ﺍﻳﻦ ﺣﻮﺍﺩﺙ ﺑﺎﺷﺪ ﻛﻪ ﺍﻳﻦﻫﺎ ﺭﺍ ﺧﻠﻖ ﻭ ﺗﻨﻈﻴﻢ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﺁﻥﻫـﺎ‬
‫ﺭﺍ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺭﺑﻂ ﺩﻫﺪ ﻭ ﻫﺮ ﺩﺳﺘﻪﺍﻱ ﺍﺯ ﺁﻧﺎﻥ ﺭﺍ ﺗﺤﺖ ﺳﻨﺖ ﻭ ﻗﺎﻧﻮﻧﻲ ﻗﺮﺍﺭ ﺩﻫﺪ‪.‬‬
‫ﺍﻳﻦ ﻧﻴﺮﻭﻳﻲ ﻛﻪ ﻣﺤﺼـﻮﻝ ﻛـﺎﺭ ﻧﻴـﺮﻭﻱ ﺍﻭﻝ ‪ -‬ﻳﻌﻨـﻲ ﻣﺤﺼـﻮﻝ ﻛـﺎﺭ ﻧﻴـﺮﻭﻱ ﺑﺼـﺮ ‪ - 1‬ﺭﺍ‬
‫‪F3‬‬

‫ﺍﺳﺘﺨﺪﺍﻡ ﻣﻲﻛﻨﺪ ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﺁﻥﻫﺎ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻧﻲ ﺑﺮﺍﻱ ﻣـﺎﻭﺭﺍﻱ ﺁﻥ ﺣـﻮﺍﺩﺙ ‪-‬‬
‫ﻛﻪ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺎﻟﻘﻲ ﺑﺮﺍﻱ ﺁﻥﻫﺎ ﺍﺳﺖ ‪ -‬ﻗﺮﺍﺭ ﺩﻫﺪ )ﺭﺍ ﻧﻴﺮﻭﻱ ﻋﻘﻞ ﮔﻮﻳﻨﺪ(‪.‬‬
‫ﺍﻳﻦ ﻧﻴﺮﻭ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺳﺎﻳﺮ ﺟﺎﻧﺪﺍﺭﺍﻥ ﻓﺎﻗﺪ ﺁﻥ ﻫﺴـﺘﻨﺪ ﻭ ﺍﻧﺴـﺎﻥ ﺭﺍ ﺍﺯ ﺁﻥﻫـﺎ‬
‫ﺟﺪﺍ ﻣﻲﻛﻨﺪ‪ .‬ﻣﺮﺩﻡ ﺍﻳﻦ ﻧﻴﺮﻭ ﺭﺍ »ﻋﻘﻞ« ﻣﻲﻧﺎﻣﻨﺪ ﺍﻣﺎ ﺗﻌﺒﻴﺮ ﻗﺮﺁﻧﻲ ﺁﻥ »ﻗﻠـﺐ ‪ «2‬ﻳـﺎ »ﻓـﺆﺍﺩ ‪ «3‬ﻧـﺎﻡ‬
‫‪F5‬‬ ‫‪F4‬‬

‫ﺩﺍﺭﺩ ‪.4‬‬
‫‪F6‬‬

‫ﻧﻴﺮﻭﻱ ﺳﻤﻊ‬
‫ﭘﺲ ﺍﺯ ﺍﻳﻦﻫﺎ‪ ،‬ﻧﻴﺮﻭﻳﻲ ﺩﻳﮕﺮ ﻧﻴﺰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺁﻥ ﻧﻴﺰ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺯﻣﻴﻨﻪﻱ‬
‫ﺁﻥ ﻣﻌﻠﻮﻣﺎﺗﻲ ﻛﻪ ﺑﺎ ﺑﺼﺮ ﻓﻬﻤﻴﺪﻩ ﻧﻤﻲﺷﻮﻧﺪ ﻳﻌﻨﻲ ﺍﻳﻦ ﻣﻌﻠﻮﻣـﺎﺕ ﺍﺯ ﺁﻥﻫـﺎﻳﻲ ﻧﻴﺴـﺘﻨﺪ ﻛـﻪ ﺑـﻪ‬

‫‪ -1‬ﻳﻌﻨﻲ ﺍﻳﻦ ﻋﻠﻮﻡ ﻭ ﻗﻮﺍﻧﻴﻦ ﺗﺠﺮﺑﻲ‪.‬‬

‫‪ -2‬ﻣﺎﻧﻨﺪ ﺁﻳﻪﻱ ‪ 37‬ﺳﻮﺭﻩﻱ ﻣﺒﺎﺭﻛﻪﻱ ﻕ ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ‪ ﴾       ﴿ :‬ﻣﻌﻨﻲ‪» :‬ﺑﻪ‬
‫ﺭﺍﺳﺘﻲ ﺩﺭ ﺍﻳﻦ )ﺳﺮﮔﺬﺷﺖ ﭘﻴﺸﻴﻨﻴﺎﻥ( ﺑﻴﺪﺍﺭﺑﺎﺵ ﻭ ﺍﻧﺪﺭﺯ ﺑﺰﺭﮔﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﻗﻠﺒﻲ )ﺁﮔﺎﻩ( ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﺪ«‪) .‬ﻣﺘﺮﺟﻢ(‬
‫‪ -3‬ﻣﺎﻧﻨﺪ ﺁﻳﻪﻱ‪ 11 :‬ﺳﻮﺭﻩﻱ ﻣﺒﺎﺭﻛﺔ ﻧﺠﻢ ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ‪ ﴾     ﴿ :‬ﻣﻌﻨﻲ‪» :‬ﺩﻝ)ﻣﺤﻤﺪ(‬
‫ﺗﻜﺬﻳﺐ ﻧﻜﺮﺩ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺍﻭ )ﺑﺎ ﭼﺸﻢ ﺳﺮ( ﺩﻳﺪﻩ ﺑﻮﺩ«‪) .‬ﻣﺘﺮﺟﻢ(‬
‫‪ -4‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﻴﺸﺘﺮ ﻧﻴﺰ ﺑﻴﺎﻥ ﻛﺮﺩﻳﻢ‪ ،‬ﺯﻣﺎﻧﻲ ﻛﻪ ﺑﺮ ﺳﺮ ﺍﻳﻦ ﻣﻮﺿـﻮﻉ ﻛـﻪ ﭼﻴـﺰﻱ )ﻭ ﻧﻴﺮﻭﻳـﻲ( ﺩﺭ ﺍﻧﺴـﺎﻥ‬
‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺳﺎﻳﺮ ﺟﺎﻧﺪﺍﺭﺍﻥ ﻓﺎﻗﺪ ﺁﻥ ﻫﺴﺘﻨﺪ ﺍﺗﻔﺎﻕ ﻧﻈﺮ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺑﺮﺍﻱ ﺍﻧﺘﺨﺎﺏ ﻧﺎﻡ )ﺁﻥ ﻧﻴﺮﻭ( ﺩﻳﮕﺮ‬
‫ﻣﺴﺄﻟﻪﺍﻱ ﻧﻴﺴﺖ ﻛﻪ ﺍﺯ ﺗﻌﺒﻴﺮ ﻗﺮﺁﻧﻲ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻴﻢ‪.‬‬
 ‫‪13‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻭﺳﻴﻠﻪﻱ ﺑﺼﺮ ﺩﺭﻙ ﺷﻮﻧﺪ؛ ﭼﻮﻥ ﻛﻪ ﺑﻪ ﺣﻮﺍﺩﺙ ﺟﺰﺋﻲ ﻛﻪ ﻗﺎﺑﻞ ﺗﻨﻈﻴﻢ ﺑـﻮﺩﻩ ﻭ ﺳـﻨﺖﻫـﺎﻳﺶ‬
‫ﻭﺭﺍﻱ ﺁﻥ ﺣﻮﺍﺩﺙ ﻗﺎﺑﻞ ﺩﺭﻙ ﺑﺎﺷﻨﺪ‪ ،‬ﺭﺑﻄﻲ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺁﻥ ﻗﺒﻴﻞ ﻣﻮﺍﺭﺩﻱ ﻫﻢ ﻧﻴﺴـﺘﻨﺪ‬
‫ﻛﻪ ﺑﺘﻮﺍﻥ ﺑﺎ ﺳﻨﺖﻫﺎﻳﻲ ﻛﻪ ﺑﺼﺮ ﺁﻥﻫﺎ ﺭﺍ ﺩﺭﻙ ﻛﺮﺩﻩ ﺍﺳﺖ ﺑﺮﺍﻳﺸﺎﻥ ﺍﺳﺘﺪﻻﻝ ﻧﻤﻮﺩ‪ .‬ﺑﻠﻜﻪ ﺍﺯ ﺁﻥ‬
‫ﺩﺳﺘﻪ ﻣﺴﺎﺋﻠﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﻧﻪ ﺑﺼﺮ ﺁﻥﻫﺎ ﺭﺍ ﺩﺭﻙ ﻣﻲﻛﻨﺪ ﻭ ﻧﻪ ﻗﻠﺐ ﺗﻮﺍﻧﺎﻳﻲ ﺩﺭﻙ ﺁﻥﻫـﺎ ﺭﺍ ﺩﺍﺭﺩ‬
‫ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﺁﻥﻫﺎ ﺭﺍ ﺩﺭﻙ ﻛﻨﺪ ﺩﺍﺭﺍﻱ ﻧﻴﺮﻭﻳـﻲ ﻣﺴـﺘﻘﻞ ﻛـﻪ ﺁﻥ ﺭﺍ ﺑـﻪ ﻛـﺎﺭ‬
‫ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﺁﻥ ﻣﺴﺎﺋﻞ ﺭﺍ ﺩﺭﻙ ﻛﻨﺪ ﻧﻴﺴﺖ ﺍﻣﺎ ﺁﻥ ﻧﻴﺮﻭﻳﻲ ﻛﻪ ﺫﻛﺮ ﻛـﺮﺩﻳﻢ ﻳﻌﻨـﻲ ﻧﻴـﺮﻭﻱ ﺳـﻮﻡ‬
‫ﺑﺮﺍﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﻧﮕﻮﻧﻪ ﻣﻌﻠﻮﻣﺎﺕ ﻧﻴﺰ ﻣﺤﺮﻭﻡ ﻧﺒﺎﺷﺪ‪ .‬ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﻭﻗﺘـﻲ ﻳﻜـﻲ ﺍﺯ ﻣـﺎ ﻧـﺰﺩ‬
‫ﭘﺰﺷﻜﻲ ﻣﻲﺭﻭﺩ ﻭ ﺧﻮﺩﺵ ﻫﻴﭻ ﭼﻴﺰﻱ ﺍﺯ ﭘﺰﺷﻜﻲ ﻧﻤﻲﺩﺍﻧﺪ )ﻭ ﻫﻴﭻ ﻣﻌﻠﻮﻣﺎﺗﻲ ﺩﺭ ﺁﻥ ﻧـﺪﺍﺭﺩ(‬
‫ﺍﻣﺎ ﺑﺮﺍﻱ ﻳﻚ ﺟﺮﺍﺣﻲ ﺧﻄﺮﻧﺎﻙ ﻣﺎﻧﻨـﺪ ﭘـﺎﺭﻩ ﻛـﺮﺩﻥ ﻗﻠـﺐ‪ ،‬ﺧـﻮﺩﺵ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ ﻭﻱ ﻗـﺮﺍﺭ‬
‫ﻣﻲﺩﻫﺪ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﻳﻦ ﺷﺨﺺ ﻧﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺩﺍﻧﺸﻤﻨﺪ ﺗﺠﺮﺑﻲ ﺍﺯ ﺍﻳﻦ ﺟﺮﺍﺣـﻲ ﻭ ﻧﺘﻴﺠـﻪ ﻭ‬
‫ﺫﺍﺕ ﺁﻥ ﺁﮔﺎﻫﻲ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺑﺮﺍﻱ ﺍﻳﻦ ﻋﻤﻞ ﺟﺮﺍﺣﻲ‪ ،‬ﺍﺯ ﻣﺤﺼﻮﻻﺕ ﻧﻴـﺮﻭﻱ ﺑﺼـﺮ ﺍﺳـﺘﺪﻻﻝ ﻭ‬
‫ﺑﺮﻫﺎﻧﻲ ﺍﻗﺎﻣﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﭼﻮﻥ ﺯﻣﺎﻧﻲ ﻛﻪ ﺧﻮﺩﺵ ﺍﺯ ﻋﻠﻢ ﭘﺰﺷﻜﻲ ﺑﻲﺑﻬﺮﻩ ﺑﻮﺩ ﺩﻳﮕﺮ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﻗﻠـﺐ )ﻋﻘـﻞ( ﺑـﺮ‬
‫ﭼﻴﺰﻱ ﻣﺎﻭﺭﺍﻱ ﺁﻥ ﺍﺳﺘﺪﻻﻟﻲ ﻣﻄﺮﺡ ﻧﻤﻲﻛﻨﺪ ﭼﻮﻥ ﻛﺴﻲ ﻛﻪ ﺍﺯ ﺑﺨﺶ ﺍﻭﻝ ﻳﻌﻨﻲ ﻣﻌﻠﻮﻣﺎﺕ )ﺍﺯ‬
‫ﺁﻥ ﺣﺎﺩﺛﻪ( ﺑﻲﺑﻬﺮﻩ ﺑﻮﺩ ﻗﻠﺒﺶ ﻫﻢ ﺩﻳﮕﺮ ﻧﻤﻲﺗﻮﺍﻧﺪ ﻛﺎﺭﻱ ﺍﻧﺠﺎﻡ ﺩﻫـﺪ ﻭ ﺩﻳﮕـﺮ ﻣـﺎﺩﻩﺍﻱ ﺑـﺮﺍﻱ‬
‫ﺍﺳﺘﺪﻻﻝ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺵ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﺑﺎ ﺍﻳﻦ ﻭﺟﻮﺩ ﭼﮕﻮﻧﻪ ﺣﺎﺿﺮ ﺍﺳﺖ ﻛﻪ ﻗﻠﺒﺶ ﺭﺍ )ﺩﺭ ﺍﻳﻨﺠـﺎ‬
‫ﻗﻠﺐ ﻇﺎﻫﺮﻱ ﻣﺪ ﻧﻈﺮ ﺍﺳﺖ( ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺁﻥ ﭘﺰﺷﻚ ﻗﺮﺍﺭ ﺩﻫﺪ ﺗﺎ ﺁﻥ ﺭﺍ ﭘﺎﺭﻩ ﻛﻨﺪ؟‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺮﻭﻱ ﺳﻮﻣﻲ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺍﺯ ﺁﻥ ﻛﻤﻚ ﻣﻲﮔﻴﺮﺩ ﻭ ﺁﻥ ﻫـﻢ ﻧﻴﺮﻭﻳـﻲ‬
‫ﺍﺳﺖ ﻛﻪ ﻭﻗﺘﻲ ﺍﻧﺴﺎﻥ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻳﻲ ﻛﻪ ﺑﺎ ﺑﺼﺮ ﻭ ﻗﻠﺒﺶ ﺩﻳﮕﺮ ﻧﻤﻲﺗﻮﺍﻧﺪ ﻣﺴـﺘﻘﻴﻤﺎ ﭼﻴـﺰﻱ ﺭﺍ‬
‫ﺩﺭﻙ ﻛﻨﺪ‪ ،‬ﻛﺲ ﺩﻳﮕﺮﻱ ﺭﺍ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪ ‪ -‬ﺑﻪ ﺧـﺎﻃﺮ ﺁﻥ ﻛـﻪ ﺁﻥ ﺷـﺨﺺ ﺁﻥ ﺯﻣﻴﻨـﻪﻫـﺎ ﺭﺍ‬
‫ﺩﺭﻙ ﻛﺮﺩﻩ ﺍﻣﺎ ﺍﻭ ﺁﻥ ﺭﺍ ﺩﺭﻙ ﻧﻨﻤﻮﺩﻩ ﺍﺳﺖ ‪ -‬ﻣﺘﺨﺼﺺ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﻣﻘﺘﺪﺍﻱ ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻲﺩﻫـﺪ‪.‬‬
‫ﻳﻌﻨﻲ ﺍﺯ ﺍﻭ ﭘﻴﺮﻭﻱ ﻛﺮﺩﻩ ﻭ ﺗﺴﻠﻴﻢ ﺍﻭ ﻣﻲﺷﻮﺩ ﻭ ﺍﻭ )ﺑﻴﻤـﺎﺭ( ﺑـﻪ ﻫـﺮ ﺁﻧﭽـﻪ ﻛـﻪ ﺑـﻪ ﺍﻳـﻦ ﻓـﺮﺩ‬
‫)ﭘﺰﺷﻚ( ﺑﮕﻮﻳﺪ ﻋﻤﻞ ﻣﻲﻛﻨﺪ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪14‬‬

‫ﻳﻌﻨﻲ ﺩﺭ ﺍﻳﻨﺠﺎ ﻛﻪ ﻭﻱ ﭼﻴﺰﻱ ﺍﺯ ﻋﻤﻞ ﺟﺮﺍﺣﻲ ﻧﻤﻲﺩﺍﻧﺪ ﺍﻣﺎ ﭼﻮﻥ ﻣﻲﺩﺍﻧﺪ ﻛـﻪ ﺁﻥ ﭘﺰﺷـﻚ‬
‫ﺍﺯ ﺁﻥ ﻋﻠﻢ ﺁﮔﺎﻫﻲ ﺩﺍﺭﺩ ﻭ ﺑﻪ ﻛﻴﻔﻴﺖ ﻋﻤﻞ ﻭ ﺗﺸﺨﻴﺺ ﺑﻴﻤﺎﺭﻱ )ﺁﮔﺎﻩ ﺍﺳﺖ( ﻭ ﺑﻪ ﺯﻣﻴﻨﻪﺳـﺎﺯﻱ‬
‫ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﻧﺘﻴﺠﻪﻱ ﻋﻤﻞ ﻣﺜﺒﺖ ﺑﺎﺷﺪ ﺗﺎ ﺣﻴﺎﺕ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺑﻪ ﺧﻄـﺮ ﻧﻴﻔﺘـﺪ ﻭ ﺍﺯ ﺑـﻴﻦ ﻧـﺮﻭﺩ‪،‬‬
‫ﺍﺷﺮﺍﻑ ﻛﺎﻣﻞ ﺩﺍﺭﺩ ‪ -‬ﺍﮔﺮﭼﻪ ﺧﻮﺩ ﺍﻳﻦ ﺑﻴﻤﺎﺭ ﻫﻢ ﻧﻤﻲﺩﺍﻧﺪ – ﺍﻣﺎ ﺯﻣﺎﻧﻲ ﻛﻪ ﭘﺰﺷـﻚ ﻣـﻲﮔﻮﻳـﺪ‬
‫ﻛﻪ »ﻣﻦ ﻣﻲﺗﻮﺍﻧﻢ ﺁﻥ ﺟﺮﺍﺣﻲ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻢ« ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﺪﻭ ﺗﺴﻠﻴﻢ ﺷﺪﻩ ﻭ ﻗﺒﻮﻝ ﻣﻲﻛﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﻧﻴﺮﻭﻳﻲ ﻛﻪ ﺍﻧﺴﺎﻥ ﺣﺎﺩﺛﻪﺍﻱ ﻣﺎﻧﻨﺪ ﻣﺜﺎﻝ ﻗﺒﻞ ﺭﺍ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺑـﻪ ﻭﺳـﻴﻠﻪﻱ ﺑﺼـﺮ ﻭ ﻗﻠـﺐ‬
‫ﺩﺭﻙ ﻛﻨﺪ ﻭﻟﻲ ﺍﻧﺴﺎﻥ ﺭﺍ ﻭﺍﺩﺍﺭ ﺑﻪ ﺗﺴﻠﻴﻢ ﻣﻲﻛﻨﺪ‪ ،‬ﻧﻴﺮﻭﻱ ﺳﻮﻣﻲ ﺍﺳﺖ ﻛﻪ ﺣﻴﻮﺍﻧﺎﺕ ﺩﻳﮕﺮ ﻓﺎﻗﺪ‬
‫ﺁﻥ ﻫﺴﺘﻨﺪ‪ .‬ﭼﻮﻥ ﻛﻪ ﺍﻳﻦ ﻧﻴﺮﻭ ﺗﺎﺑﻊ ﺩﻭ ﻧﻴﺮﻭﻱ ﺩﻳﮕﺮ ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﺷﺨﺺ ﺯﻣﺎﻧﻲ ﺑﻪ ﻛﺴﻲ ﺩﻳﮕﺮ‬
‫ﺗﺴﻠﻴﻢ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻭ ﻳﺎ ﺑﺎ ﺑﺼﺮ ﻳﺎ ﺑﺎ ﻗﻠـﺐ ‪ -‬ﺑـﺎ ﺷـﻴﻮﻩﻱ ﺧـﺎﺹ ﺧـﻮﺩ ‪ -‬ﺁﻥ ﭼﻴﺰﻫـﺎ )ﻭ ﺁﻥ‬
‫ﺣﻮﺍﺩﺙ ﺭﺍ( ﺩﺭﻙ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﺗﺎ ﺷﺨﺺ ﻧﻴﺰ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﺍﻭ ﺁﻥﻫﺎ ﺭﺍ ﺩﺭﻙ ﻛﻨﺪ‪.‬‬
‫)ﺍﻳﻦ ﺟﺎﺳﺖ ﻛﻪ ﺷﺨﺺ ﺑﻪ ﺧﻮﺩﺵ ﻣﻲﮔﻮﻳﺪ( ﻛﻪ ﺍﻭ ﻳﺎ ﺑﺎ ﺑﺼﺮ ﻳﺎ ﺑـﺎ ﻗﻠـﺐ ﺁﻥ ﭼﻴﺰﻫـﺎ ﺭﺍ‬
‫ﺩﺭﻙ ﻛﺮﺩﻩ ﭘﺲ ﻣﻦ ﺗﺴﻠﻴﻢ ﺍﻭ ﻣﻲﺷﻮﻡ ﻭ ﺁﻥ ﭼﻴﺰﻫﺎ ﺭﺍ ﺍﺯ ﻭﻱ ﺩﺭﻳﺎﻓﺖ ﻛﻨﻢ‪ .‬ﭘـﺲ ﺍﻳـﻦ ﻧﻴـﺮﻭ‪،‬‬
‫ﻧﻴﺮﻭﻱ ﺳﻮﻡ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺩﻳﮕﺮ ﻣﺨﻠﻮﻗﺎﺕ ﺟﺪﺍ ﻣﻲﻛﻨﺪ ﻭ ﻣـﺎ ﺍﻳـﻦ ﻧﻴـﺮﻭ ﺭﺍ »ﺳ‪‬ـﻤ‪‬ﻊ ‪«1‬‬
‫‪F7‬‬

‫ﻣﻲﻧﺎﻣﻴﻢ ﻛﻪ ﺷﻨﻴﺪﻥ ﻭ ﭘﺬﻳﺮﻓﺘﻦ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﺧﻮﺩ ﺟﺎﻱ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺑﺮﺍﻱ ﺗﻮﺿﻴﺢ ﻧﻴﺮﻭﻱ ﺳﻮﻡ ﻛﻪ ﺳ‪‬ﻤ‪‬ﻊ ﻧﺎﻡ ﮔﺮﻓﺖ ﺍﻳﻦ ﺭﺍ ﻫﻢ ﺍﺿﺎﻓﻪ ﻛﻨﻢ ﻛﻪ ﺍﮔﺮ ﺍﻳـﻦ ﻧﻴـﺮﻭﻱ‬
‫ﺳﻤﻊ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ ﺍﺻﻼ ﺯﻧﺪﮔﻲ ﺍﻧﺴﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﻧﺴﺎﻥ‪ ،‬ﺍﻣﻜﺎﻥ ﭘـﺬﻳﺮ ﻧﺒـﻮﺩ‪ .‬ﭼـﻮﻥ ﻛـﻪ ﻣـﺎ‬
‫ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﺯﻧﺪﮔﻲ ﺍﻧﺴﺎﻥ ﭘ‪‬ﺮ ﺷﺎﺥ ﻭ ﺑﺮگ ﺑﻮﺩﻩ ﻭ ﺑﺴﻴﺎﺭ ﻭﺳﻴﻊ ﺍﺳﺖ ﻭ ﻫﺮ ﻓـﺮﺩﻱ ﺧـﻮﺩ ﺑـﻪ‬
‫ﺗﻨﻬﺎﻳﻲ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺩﺭ ﻫﻤﻪﻱ ﺯﻣﻴﻨﻪﻫﺎ ﺁﮔﺎﻫﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﻫﺮ ﻓـﺮﺩ ﺍﮔـﺮ ﺩﺭ ﻳـﻚ‬
‫ﺯﻣﻴﻨﻪ ﺑﻪ ﺁﮔﺎﻫﻲ ﺧﻮﺩ ﺍﻗﺪﺍﻡ ﻣﻲﻛﻨﺪ ﺩﺭ ﺻﺪ ﺯﻣﻴﻨﻪﻱ ﺩﻳﮕﺮ ﺑﺎ ﺍﺗﻜﺎء ﺑﺮ ﻣﺮﺩﻡ ﻭ ﺗﻘﻠﻴﺪ ﺍﺯ ﻛﺴـﺎﻧﻲ‬
‫ﺩﻳﮕﺮ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪﻫﺎ ﻛﺎﺭ ﻛﺮﺩﻩ ﻭ ﻣﺘﺨﺼﺺ ﺍﻧﺪ ﻛﺎﺭ ﻣﻲﻛﻨﺪ‪ .‬ﭘﺲ ﺍﻳﻦ ﻧﻴﺮﻭﻱ ﺳـﻤﻊ ‪ -‬ﻛـﻪ‬
‫ﻫﺮﻛﺴﻲ ﺑﻪ ﻧﺴﺒﺖ ﻛﺴﺎﻥ ﺩﻳﮕﺮ ﺁﻥ ﺭﺍ ﺩﺍﺭﺍ ﻣﻲﺑﺎﺷﺪ ‪ -‬ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻣﻲﺍﻧﺪﺍﺯﺩ ﻭ ﻣﺠﻤـﻮﻉ ﺑﺸـﺮﻳﺖ‬

‫﴿‪       ‬‬ ‫‪ -1‬ﻣﺎﻧﻨﺪ ﺁﻳﻪﻱ ‪ 21‬ﺳﻮﺭﻩﻱ ﻣﺒﺎﺭﻛﺔ ﺃﻧﻔﺎﻝ ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫‪ ﴾‬ﻣﻌﻨﻲ‪» :‬ﻭ ﻣﺎﻧﻨﺪ ﻛﺴﺎﻧﻲ ﻧﺒﺎﺷﻴﺪ ﻛﻪ ﻣﻲﮔﻔﺘﻨﺪ‪ :‬ﺷﻨﻴﺪﻳﻢ ﻭ ﺣﺎﻝ ﺁﻥ ﻛﻪ ﺁﻧﺎﻥ ﻧﻤﻲﺷﻨﻮﻧﺪ«‪) .‬ﻣﺘﺮﺟﻢ(‬
 ‫‪15‬‬ ‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬

‫ﻧﻴﺰ ﺩﺍﺭﺍﻱ ﺍﻳﻦ ﻧﻴﺮﻭ ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﺑﻪ ﻧﺴﺒﺖ ﻛﺴﻲ ﺩﻳﮕﺮ ‪ -‬ﻛﻪ ﺍﻛﻨﻮﻥ ﻣﻮﺭﺩ ﺑﺤﺚ ﻣﺎ ﻧﻴﺴﺖ ‪ -‬ﺑﻪ‬
‫ﻛﺎﺭ ﻣﻲﺍﻧﺪﺍﺯﺩ‪.‬‬
‫ﺍﻳﻦ ﺳﻪ ﻧﻴﺮﻭ‪ ،‬ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺳﺎﻳﺮ ﻣﺨﻠﻮﻗﺎﺕ ﺟﺪﺍ ﻣﻲﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺳﻪ ﻧﻴﺮﻭ ﻫﻤﮕﻲ ﺑﺎ ﻫﻢ ﺟﻤـﻊ‬
‫ﺷﺪﻩ ﻭ ﺑﺪﺍﻥ »ﻗﻮ‪‬ﻩﻱ ﻋﻠﻢ« ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ‪ .1‬ﭘﺲ ﺯﻣﺎﻧﻲ ﻛﻪ ﺩﺭ ﺍﺩﺍﻣﻪﻱ ﺑﺤﺚ ﺍﺯ ﻛﻠﻤـﻪﻱ »ﻋﻠـﻢ«‬ ‫‪F8‬‬

‫ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻳﻢ ﻣﻘﺼﻮﺩﻣﺎﻥ ﻛﺴﺐ ﺍﻳﻦ ﺳﻪ ﻧﻴﺮﻭ ﺗﻮﺳﻂ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻧـﻪ ﻣﻌﻠﻮﻣـﺎﺕ‬
‫ﻭ ﺁﻥ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﺣﻮﺍﺱ ﺧﻤﺲ‪ ،‬ﺗﺼﻮﻳﺮﺷﺎﻥ ﺩﺭﻳﺎﻓﺖ ﻣﻲﺷﻮﺩ ﻭ ﻧـﻪ ﭼﻴﺰﻫـﺎﻳﻲ‬
‫ﺩﻳﮕﺮ ﺍﺯ ﻗﺒﻴﻞ ﺧﻴﺎﻻﺕ ﻭ ‪. ...‬‬

‫ﻧﻴﺮﻭﻱ ﺍﺭﺍﺩﻩ‬
‫ﻧﻴﺮﻭﻱ ﺩﻳﮕﺮﻱ ﺩﺭ ﺑﺮﺍﺑﺮ ﻧﻴﺮﻭﻱ ﻋﻠﻢ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻧﻴﺮﻭﻱ »ﺍﺭﺍﺩﻩ« ﻧﺎﻣﻴﺪﻩ ﻣﻲﺷﻮﺩ ﺗﺎ ﭘـﺲ‬
‫ﺍﺯ ﺁﻥ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﺍﻳﻦ ﻧﻴﺮﻭﻫﺎ )ﻳﻌﻨﻲ ﻗﻮ‪‬ﻩﻱ ﻋﻠـﻢ( ﺩﻭ ﺭﺍﻩ ﺭﺍ ﺍﺯ ﻳﻜـﺪﻳﮕﺮ ﺗﺸـﺨﻴﺺ‬
‫ﺩﺍﺩ ﺍﻭ ﺩﻳﮕﺮ ﻫﺮ ﺍﻧﺘﺨﺎﺑﻲ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﺑﻪ ﻭﺳﻴﻠﻪﺍﻱ ﺍﻳﻦ ﻧﻴﺮﻭ ﻣﻤﻜﻦ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻛـﻪ‬
‫ﺩﺭ ﺑﺤﺚﻫﺎﻱ ﺁﻳﻨﺪﻩ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪.‬‬
‫ﻣﻨﺸﺄ ﻧﻴﺮﻭﻱ ﺍﺭﺍﺩﻩ »ﻫﻮﻱ« ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﺍﻳﻦ ﻛﻪ ﺑﺮﺧﻲ ﭼﻴﺰﻫﺎ ﺑﺮﺍﻳﺸﺎﻥ ﺧﻮﺷﺎﻳﻨﺪ ﺍﺳـﺖ ﻭ‬
‫ﺑﺮﺧﻲ ﭼﻴﺰﻫﺎ ﺑﺮﺍﻳﺸﺎﻥ ﺧﻮﺷﺎﻳﻨﺪ ﻧﻴﺴﺖ‪.‬‬

‫﴿‪     ‬‬ ‫‪ -1‬ﻗﺮﺁﻥﻛﺮﻳﻢ ﺩﺭ ﺁﻳﻪﻱ ‪ 179‬ﺳﻮﺭﻩﻱ ﻣﺒﺎﺭﻛﺔ ﺃﻋﺮﺍﻑ ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫‪ ﴾                ‬ﻣﻌﻨﻲ‪» :‬ﻣﺎ ﺑﺴﻴﺎﺭﻱ ﺍﺯ‬
‫ﺟﻨّﻴﺎﻥ ﻭ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﻭ )ﺩﺭ ﺟﻬﺎﻥ( ﭘﺮﺍﻛﻨﺪﻩ ﻛﺮﺩﻩﺍﻳﻢ ﻛﻪ ﺳﺮﺍﻧﺠﺎﻡ ﺁﻧﺎﻥ ﺩﻭﺯﺥ ﻭ ﺍﻗﺎﻣﺖ ﺩﺭ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫)ﺍﻳﻦ ﺑﺪﺍﻥ ﺧﺎﻃﺮ ﺍﺳﺖ ﻛﻪ( ﺁﻧﺎﻥ ﺩﻟﻬﺎﺋﻲ ﺩﺍﺭﻧﺪ ﻛﻪ ﺑﺪﺍﻧﻬﺎ )ﺁﻳﺎﺕ ﺭﻫﻨﻤﻮﻥ ﺑﻪ ﻛﻤﺎﻻﺕ ﺭﺍ( ﻧﻤﻲﻓﻬﻤﻨﺪ‪ ،‬ﻭ‬
‫ﭼﺸﻤﻬﺎﺋﻲ ﺩﺍﺭﻧﺪ ﻛﻪ ﺑﺪﺍﻧﻬﺎ )ﻧﺸﺎﻧﻪﻫﺎﻱ ﺧﺪﺍﺷﻨﺎﺳﻲ ﻭ ﻳﻜﺘﺎﭘﺮﺳﺘﻲ ﺭﺍ( ﻧﻤﻲﺑﻴﻨﻨﺪ‪ ،‬ﻭ ﮔﻮﺷﻬﺎﺋﻲ ﺩﺍﺭﻧﺪ ﻛﻪ‬
‫ﺑﺪﺍﻧﻬﺎ )ﻣﻮﺍﻋﻆ ﻭ ﺍﻧﺪﺭﺯﻫﺎﻱ ﺯﻧﺪﮔﻲﺳﺎﺯ ﺭﺍ( ﻧﻤﻲﺷﻨﻮﻧﺪ«‪ .‬ﺑﻪ ﺧﻮﺑﻲ ﺑﻪ ﺍﻳﻦ ﺳﻪ ﻧﻴﺮﻭ ﻳﻌﻨﻲ ﺳﻤﻊ ﻭ ﺑﺼﺮ ﻭ‬
‫ﻗﻠﺐ ﺍﺷﺎﺭﻩ ﻣﻲﻛﻨﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺁﻳﺎﺕ ﺩﻳﮕﺮﻱ ﻫﻢ ﭼﻮﻥ ﺁﻳﻪﻱ‪ 7 :‬ﺳﻮﺭﻩﻱ ﻣﺒﺎﺭﻛﺔ ﺑﻘﺮﻩ‪ ،‬ﺁﻳﺔ ‪ 46‬ﺳﻮﺭﺓ‬
‫ﻣﺒﺎﺭﻛﻪﻱ ﺍﻧﻌﺎﻡ‪ ،‬ﺁﻳﻪ ‪ 23‬ﺳﻮﺭﻩﻱ ﻣﺒﺎﺭﻛﺔ ﺟﺎﺛﻴﻪ‪ ،‬ﺁﻳﻪﻱ ‪ 78‬ﺳﻮﺭﻩﻱ ﻣﺒﺎﺭﻛﺔ ﻧﺤﻞ ﻭ ‪ ...‬ﺑﻪ ﺍﻳﻦ ﺳﻪ ﻧﻴﺮﻭ‬
‫ﺍﺷﺎﺭﺗﻲ ﺩﺍﺭﺩ‪) .‬ﻣﺘﺮﺟﻢ(‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪16‬‬

‫ﭘﺲ ﺍﻛﻨﻮﻥ ﻛﻪ ﻣﺘﻮﺟﻪ ﺷﺪﻳﻢ ﻛﻪ ﺍﻳﻦ ﻧﻴﺮﻭﻫﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺳﺎﻳﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺟﺪﺍ ﻣـﻲﻛﻨـﺪ‪ ،‬ﺍﺯ‬
‫ﻫﺮﻛﺲ ﺩﻳﮕﺮﻱ ﻣﻲﺧﻮﺍﻫﻴﻢ ﻛﻪ ﺍﮔﺮ ﻧﻴﺮﻭﻳﻲ ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ﻧﻴﺮﻭﻫﺎ ﺭﺍ ﻣﻲﺷﻨﺎﺳﻨﺪ‪ ،‬ﺑـﻪ ﻣـﺎ ﺑﮕﻮﻳﻨـﺪ‬
‫ﺗﺎ ﺑﺪﺍﻥﻫﺎ ﺍﺿﺎﻓﻪ ﻛﻨﻴﻢ ‪ .1‬ﭘﺲ ﺍﺯ ﻫﻤﻪﻱ ﺍﻳﻦ ﻣﺮﺍﺣﻞ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺁﮔﺎﻫﻲﻫـﺎ ﻭ ﻣﻌﻠﻮﻣـﺎﺕ ﺑـﻪ ﺑﺤـﺚ‬
‫‪F9‬‬

‫ﺍﺻﻠﻲ ﻣﻲﭘﺮﺩﺍﺯﻳﻢ ﻭ ﺁﻥ ﺭﺍ ﺁﻏﺎﺯ ﻣﻲﻛﻨﻴﻢ‪.‬‬

‫‪ -1‬ﻫﺮﭼﻨﺪ ﺍﻛﻨﻮﻥ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺻﻮﺭﺕ ﻗﻄﻌﻲ ﺑﻪ ﺁﻧﺎﻥ ﻣﻲﮔﻮﻳﻴﻢ ﻛﻪ ﺩﻳﮕﺮ )ﻧﻴﺮﻭﻳﻲ ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ﻧﻴﺮﻭﻫﺎ( ﻭﺟﻮﺩ‬
‫ﻧﺪﺍﺭﺩ‪ .‬ﻳﻌﻨﻲ ﻧﻴﺮﻭﻳﻲ ﺩﻳﮕﺮ ﻛﻪ ﺩﺭ ﺯﻣﻴﻨﻪﻱ ﻛﺴﺐ ﻣﻌﻠﻮﻣﺎﺕ ﺍﺿﺎﻓﻪ ﺑﺮ ﺍﻳﻦ ﺳﻪ ﻧﻴﺮﻭ‪ ،‬ﺑـﺮﺍﻱ ﺍﻧﺴـﺎﻥ ﻭﺟـﻮﺩ‬
‫ﻧﺪﺍﺭﺩ‪ .‬ﺍﻣﺎ ﺑﺎﺯ ﻫﻢ ﺧﻮﺍﻫﺎﻥ ﺁﻧﻴﻢ ﺗﺎ ﺍﮔﺮ ﻛﺴﻲ ﺑﻪ ﻏﻴﺮ ﺍﺯ ﺍﻳﻦﻫﺎ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﺑﻪ ﻣﺎ ﺑﮕﻮﻳﺪ‪.‬‬
 ‫ﻛﺎﺭﻛﺮﺩ ﻧﻴﺮﻭﻱ ﺳﻤﻊ ﺑﺮﺍﻱ ﺑﺎﻭﺭﻣﻨﺪﺍﻥ‬

‫ﻣﺎ ﺍﻧﺴﺎﻥﻫﺎ ﺩﺍﺭﺍﻱ ﺍﻳﻦ ﺳﻪ ﻧﻴﺮﻭ ﻳﻌﻨﻲ »ﺑﺼﺮ« ﻭ »ﻗﻠﺐ« ﻭ »ﺳﻤﻊ« ﻫﺴـﺘﻴﻢ ﻛـﻪ ﺑﺼـﺮ ﺑـﺮﺍﻱ‬
‫ﻛﺴﺐ ﻭ ﺩﺭﻳﺎﻓﺖ ﻣﻌﻠﻮﻣﺎﺕ ﺍﺯ ﺍﻳﻦ ﻋﺎﻟﻢ ‪ 1‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻳﻦ ﺁﻳـﺎﺕ ﻭ ﻧﺸـﺎﻧﻪﻫـﺎ ﻛـﻪ ﺩﺭ ﺍﻃـﺮﺍﻑ‬
‫‪F10‬‬

‫ﺍﻧﺴﺎﻥ ﻭ ﺩﺭ ﺧﻮﺩ ﻭﻱ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ‪ 2‬ﻣﻲﺑﺎﺷﺪ‪ .‬ﻳﺎ ﺑﻪ ﺗﻌﺒﻴـﺮﻱ ﺩﻳﮕـﺮ‪ ،‬ﻧﻴـﺮﻭﻱ ﺑﺼـﺮ ﺁﻥ ﻧﻴﺮﻭﻳـﻲ‬
‫‪F1‬‬

‫ﺍﺳﺖ ﻛﻪ ﻧﻬﺎﻳﺘﺎ ﻣﻲﺭﺳﺪ ﺑﻪ ﺩﺭﻙ ﺍﻳﻦ ﻗﻮﺍﻧﻴﻦ ﻭ ﺳﻨﻨﻲ ﻛﻪ ﺑﺮ ﺍﻳﻦ ﻋـﺎﻟﻢ ﻣـﺎﺩﻱ ‪ -‬ﻛـﻪ ﻣـﺎ ﺁﻥ ﺭﺍ‬
‫ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨﻴﻢ ‪ -‬ﺣﺎﻛﻢ ﺍﻧﺪ‪ .‬ﻧﻴﺮﻭﻱ ﻗﻠﺐ ﻧﻴﺰ ﺑﻪ ﭼﻴﺰﻫﺎﻳﻲ ﻛـﻪ ﺑﺼـﺮ ﺑـﺮﺍﻱ ﻣـﺎﻭﺭﺍﻱ ﺁﻥﻫـﺎ‬
‫ﻛﺴﺐ ﻣﻲﻛﻨﺪ ﺍﺳﺘﺪﻻﻝ ﻭ ﺑﺮﻫﺎﻥ ﺍﻗﺎﻣﻪ ﻣﻲﻛﻨﺪ‪ .‬ﺑﻪ ﻃﻮﺭ ﻣﺜﺎﻝ ﻛﺴﺎﻧﻲ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﻣﻲﺷﻨﺎﺳﻨﺪ ﺁﻥ‬
‫ﺭﺍ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺘﻦ ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ ﺧﺪﺍ ﺍﺳﺘﺨﺪﺍﻡ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺍﻭ ﻣﻨﺸﺄ ﺍﻳﻦ ﻗﻮﺍﻧﻴﻦ ﻭ ﺳﻨﻦ ﺍﺳﺖ‪.‬‬
‫ﻳﻌﻨﻲ ﺑﺎ ﺍﻳﻦ ﺁﺛﺎﺭ ﻭ ﻧﺸﺎﻧﻪﻫﺎ ﺑﺮ )ﻭﺟـﻮﺩ( ﺁﻥ ﻣـﺆﺛﺮ ﺍﺳـﺘﺪﻻﻝ ﻣـﻲﻛﻨﻨـﺪ‪ .‬ﻭ ﻧﻴـﺮﻭﻱ ﺳـﻤﻊ ﻧﻴـﺰ‬
‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﻴﺸﺘﺮ ﺑﻴﺎﻥ ﻛﺮﺩﻳﻢ ﺑﺎﻳﺪ ﻓﻬﻤﻴﺪ ﻛﻪ ﺯﻣﻴﻨﻪﻱ ﻛﺎﺭﻛﺮﺩﺵ ﭼﻴﺴﺖ‪.‬‬
‫)ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻧﻴﺰ( ﺑﺮﺍﻱ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﻫﻞ ﺩﻳﻦ ﺍﻧﺪ ﺍﺿﺎﻓﻪ ﻛﻨـﻴﻢ ‪ ،3‬ﺁﻧـﺎﻥ ﺑـﺮﺍﻱ ﭼﻴﺰﻫـﺎﻳﻲ‬
‫‪F12‬‬

‫ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﻛﻨﻨﺪ ﻭ ﺁﻥ ﻧﻴﺰ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻭﻗﺘﻲ ﺑـﻪ ﺧـﻮﺩ ﻣـﻲﻧﮕﺮﻧـﺪ ﺁﻧـﺎﻥ ﺍﺯ‬
‫ﻋﻠﻢ‪ ،‬ﺳﻪ ﻧﻴﺮﻭﻱ ﻋﻠﻢ ﻳﻌﻨﻲ ﺳﻤﻊ ﻭ ﺑﺼﺮ ﻭ ﻗﻠﺐ ﻭ ﻫﻤﭽﻨﻴﻦ ﻧﻴﺮﻭﻱ ﺍﺭﺍﺩﻩ ﺭﺍ ﺩﺍﺭﺍ ﻣﻲﺑﺎﺷـﻨﺪ ﻭ‬
‫ﻏﻴﺮ ﺍﺯ ﺍﻳﻦﻫﺎ ﺩﻳﮕﺮ ﭼﻴﺰﻱ ﻧﺪﺍﺭﻧﺪ‪ .‬ﭘﺲ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎ ﻧﻴﺮﻭﻱ ﺑﺼﺮ ﺍﻳﻦ ﻋﺎﻟﻢ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨـﺪ‬
‫ﻭ ﺑﺎ ﻧﻴﺮﻭﻱ ﻗﻠﺐ ﻣﺎﻭﺭﺍﻱ ﺍﻳﻦ ﻋﺎﻟﻢ ‪-‬ﺁﻥﻫﺎ ﻛﻪ ﺣﻘـﺎﻳﻖ ﺍﻧـﺪ ﻭ ﻫﺴـﺖ ﻭ ﻧﻴﺴـﺖ ﺍﻧـﺪ – ﺭﺍ ﺗـﺎ‬
‫ﺣﺪﻭﺩﻱ ﺩﺭﻙ ﻣﻲﻛﻨﺪ ﺍﻣﺎ ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﭼﻪ ﻛﺎﺭ ﻛﻨﻨﺪ ﻭ ﭼﻪ ﻛﺎﺭ ﻧﻜﻨﻨﺪ ﻭ ﺑﻪ ﺍﺻـﻄﻼﺡ »ﺑﺎﻳـﺪ ﻭ‬

‫‪ -1‬ﻛﻪ ﻗﺎﺑﻞ ﻣﺸﺎﻫﺪﻩ ﻣﻲﺑﺎﺷﺪ‪.‬‬

‫‪ -2‬ﻛﻪ ﺑﻪ ﺗﻌﺒﻴﺮ ﺩﻳﻨﻲ »ﺁﻳﺎﺕ ﺁﻓﺎﻕ ﻭ ﺍﻧﻔﺲ« ﻧﺎﻡ ﺩﺍﺭﺩ ﻭ ﺑﺪﻳﻦ ﺧﺎﻃﺮ ﺍﺯ ﺍﻳﻦ ﺗﻌﺒﻴﺮﻫﺎ ﻓﻌـﻼ ﺍﺳـﺘﻔﺎﺩﻩ ﻧﻤـﻲﻛـﻨﻢ‬
‫ﭼﻮﻥ ﻫﻨﻮﺯ ﺩﺭ ﺍﺑﺘﺪﺍﻱ ﺑﺤﺚ ﻫﺴﺘﻴﻢ‪.‬‬
‫‪ -3‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺸﻐﻮﻝ ﺁﻥ ﻧﻴﺴﺘﻴﻢ ﻛﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺑﻪ ﻳﻚ ﺍﺳﺘﺪﻻﻝ ﺗﺒﺪﻳﻞ ﻛﻨﻴﻢ ﭼﻮﻥ ﻫﻨـﻮﺯ ﺍﺯ ﺍﺻـﻞ ﻣﻄﻠـﺐ‬
‫ﺑﺤﺜﻲ ﻣﻄﺮﺡ ﻧﺸﺪﻩ ﺍﺳﺖ ﺍﻣﺎ ﺑﺮﺍﻱ ﺗﻮﺿﻴﺢ )ﻋﻨﻮﺍﻥ ﻣﻲﺷﻮﺩ(‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪18‬‬

‫ﻧﺒﺎﻳﺪﻫﺎ«ﻱ ﺯﻧﺪﮔﻲﺷﺎﻥ ﭼﮕﻮﻧﻪ ﺑﺎﺷﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺘﻮﻗﻒ ﻣﻲﺷﻮﺩ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﺑﺎﻳﺪ ﻭ ﻧﺒﺎﻳـﺪﻫﺎ ﻧـﻪ‬
‫ﻣﻮﺟﻮﺩﺍﺗﻲ ﺍﻧﺪ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻋـﺎﻟﻢ ﻗﺎﺑـﻞ ﻣﺸـﺎﻫﺪﻩ ﺑﺎﺷـﻨﺪ ﺗـﺎ ﺑﺼـﺮ ﺁﻥﻫـﺎ ﺭﺍ ﺩﺭﻙ ﻛﻨـﺪ ﻭ ﻧـﻪ‬
‫ﻣﻮﺟﻮﺩﺍﺗﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﻋﺎﻟﻢ ﻣﺎﻭﺭﺍء‪ ‬ﺍﻳﻦ‪ ،‬ﻛﻪ ﻗﻠﺐ ﺑﺘﻮﺍﻧﺪ ﺁﻥﻫﺎ ﺭﺍ ﺩﺭﻙ ﻛﻨـﺪ ﺑﻠﻜـﻪ ﺍﻳـﻦﻫـﺎ‬
‫ﻗﺮﺍﺭﺩﺍﺩ ﺍﻧﺪ‪ ،‬ﻣﻲﺑﺎﻳﺴﺖ ﻛﻪ ﺁﻥ ﺑﺎﺷﺪ ﻭ ﻣﻲﺑﺎﻳﺴﺖ ﻛﻪ ﺍﻳﻦ ﻧﺒﺎﺷﺪ‪ ،‬ﺁﻥ ﻳﻚ ﻭﺍﺟﺐ ﺍﺳﺖ ﻭ ﺍﻳـﻦ‬
‫ﻳﻚ ﺣﺮﺍﻡ‪ .‬ﺍﻳﻦ ﻳﻚ ﻣﻜﺮﻭﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﺩﻳﮕـﺮ ﻣﺒـﺎﺡ ﻭ ‪ ...‬ﻳﻌﻨـﻲ ﺍﻳـﻦ ﻗـﺮﺍﺭﺩﺍﺩﻱ ﺍﺳـﺖ ﻛـﻪ‬
‫ﻣﻲﺷﻮﺩ ﺍﻟﻐﺎ ﺷﺪﻩ ﻭ ﻣﻲﺷﻮﺩ ﺗﺼﻮﻳﺐ ﺷﻮﺩ‪ .‬ﺍﻣﺎ ﻧﻪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻭ ﻧﻪ ﺩﺭ ﺁﻥ ﻋﺎﻟﻢ‪ ،‬ﻧﻪ ﺑﺼﺮ ﻗﺎﺩﺭ‬
‫ﺑﻪ ﺩﺭﻙ ﺁﻥ ﺍﺳﺖ ﻭ ﻧﻪ ﻗﻠﺐ‪ .‬ﭘﺲ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎﻳﺪ ﭼﻪ ﻛﺎﺭ ﻛﻨﻨﺪ؟!‬
‫ﺍﮔﺮ ﻧﻴﺮﻭﻱ ﺍﺭﺍﺩﻩ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﺑﻴﻨﺪﺍﺯﻧﺪ ﻛﻪ ﻣﻨﺸﺄ ﺁﻥ ﻧﻴﺰ »ﻫﻮﻱ« ﺍﺳﺖ ﻳﻌﻨـﻲ ﭼـﻪ ﭼﻴـﺰ ﺑـﺮﺍﻳﻢ‬
‫ﺧﻮﺷﺎﻳﻨﺪ ﺍﺳﺖ ﻭ ﭼﻪ ﭼﻴﺰﻱ ﺑﺮﺍﻳﻢ ﺧﻮﺷﺎﻳﻨﺪ ﻧﻴﺴﺖ ﻛـﻪ ﺁﻥ ﻛﺎﺭﻫـﺎ ﺭﺍ ﺍﻧﺠـﺎﻡ ﺩﻫـﻢ‪ ،‬ﺩﺭ ﺍﻳـﻦ‬
‫ﻣﻮﺭﺩ ﺍﻭﻻً ﺧﻮﺷﺎﻳﻨﺪ ﺑﻮﺩﻥ ﻭ ﺧﻮﺷﺎﻳﻨﺪ ﻧﺒﻮﺩﻥ ﻣﺘﻜﻲ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﻪ ﭼﻴـﺰﻱ ﺭﺍ ﺧـﻮﺏ ﻭ‬
‫ﭼﻪ ﭼﻴﺰﻱ ﺭﺍ ﺑﺪ ﻣﻲﺩﺍﻧﺪ‪ .‬ﺛﺎﻧﻴﺎً ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﻳﮕﺮ ﻧﻴﺮﻭﻳﻲ ﻧﺪﺍﺭﺩ ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﺗﺸـﺨﻴﺺ ﺩﻫـﺪ ﻛـﻪ‬
‫ﺍﮔﺮ ﺁﻥ ﻋﻤﻞ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﺑﻬﺘﺮ ﺍﺳﺖ ﻳﺎ ﺍﻧﺠﺎﻡ ﻧﺪﻫﺪ؟! ﻳـﺎ ﺍﻳـﻦ ﻛـﻪ »ﺑﺎﻳـﺪ« ﺑﻬﺘـﺮ ﺍﺳـﺖ ﻳـﺎ‬
‫»ﻧﺒﺎﻳﺪ«؟ ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﻳﮕﺮ ﻧﻴﺮﻭﻱ ﻧﺪﺍﺭﺩ ﻛﻪ ﭘﺲ ﺍﺯ ﺁﻥ »ﻫﻮﻱ« ﺑﻪ ﻛـﺎﺭ ﺑﻴﻔﺘـﺪ ﺗـﺎ ﺁﻧﭽـﻪ ﺑـﺮﺍﻳﺶ‬
‫ﺧﻮﺷﺎﻳﻨﺪ ﺍﺳﺖ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﻭ ﺁﻧﭽﻪ ﻧﺎﺧﻮﺷﺎﻳﻨﺪ ﺍﺳﺖ ﺍﻧﺠﺎﻡ ﻧﺪﻫﺪ‪.‬‬
‫ﭘﺲ ﻧﻴﺮﻭﻳﻲ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻛﻪ ﺗﺸﺨﻴﺺ ﺩﻫﺪ ﻣـﻲﺑﺎﻳﺴـﺖ ﭼـﻪ ﻛـﺎﺭﻱ‬
‫ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﻭ ﭼﻪ ﻛﺎﺭﻱ ﺍﻧﺠﺎﻡ ﻧﺪﻫﺪ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﻭﻗﺘﻲ ﻛﻪ ﻓﺎﻗﺪ ﻧﻴﺮﻭ ﺑـﻮﺩ ﻫﻮﺳـﺶ ﻧﻴـﺰ ﺩﻳﮕـﺮ‬
‫ﻧﻤﻲﺗﻮﺍﻧﺪ ﻛﺎﺭﻱ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﻭ ﺑﮕﻮﻳﺪ ﻛﻪ ﻣﺜﻼً ﻓﻼﻥ ﻛﺎﺭ ﺑﺮﺍﻳﻢ ﺧﻮﺷﺎﻳﻨﺪ ﺑﻮﺩ ﭘﺲ ﺁﻥ ﺭﺍ ﺍﻧﺠـﺎﻡ‬
‫ﻣﻲﺩﻫﻢ ﻭ ﺑﺎﻟﻌﻜﺲ ﻭ ﺍﮔﺮ ﺑﺎ ﺍﻳﻦ ﻭﺟﻮﺩ ﺑﮕﻮﻳﺪ ﻛﻪ ﺍﻳـﻦ ﻣـﻮﺭﺩ ﺑـﺮﺍﻳﻢ ﺧﻮﺷـﺎﻳﻨﺪ ﺍﺳـﺖ ﭘـﺲ‬
‫ﺍﻧﺠﺎﻣﺶ ﻣﻲﺩﻫﻢ ﻭ ﺁﻥ ﻣﻮﺭﺩ ﺑﺮﺍﻳﻢ ﻧﺎﺧﻮﺷﺎﻳﻨﺪ ﺍﺳﺖ ﭘﺲ ﺍﻧﺠﺎﻣﺶ ﻧﻤﻲﺩﻫﻢ ﺩﺭ ﺍﻳﻦ ﺻـﻮﺭﺕ‬
‫ﺩﻳﮕﺮ ﺍﺯ ﺭﻭﻱ ﺟﻬﻞ ﻭ ﺗـﺎﺭﻳﻜﻲ ﭼﻴـﺰﻱ ﺑـﺮﺍﻳﺶ ﺧﻮﺷـﺎﻳﻨﺪ ﺍﺳـﺖ ﻭ ﭼﻴـﺰ ﺩﻳﮕـﺮﻱ ﺑـﺮﺍﻳﺶ‬
‫ﻧﺎﺧﻮﺷﺎﻳﻨﺪ‪.‬‬
‫ﭘﺲ ﺁﻥﻫﺎﻳﻲ ﻛﻪ ﺑﻪ ﺧﺪﺍ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻧﺪ ﺑـﺪﻳﻦ ﮔﻮﻧـﻪ ﻣﺘﻮﻗـﻒ ﻣـﻲﺷـﻮﻧﺪ‪) .‬ﭼـﻮﻥ ﻓـﺮﺩ ﺑـﻪ‬
‫ﺧﻮﺩﺵ( ﻣﻲﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺑﺼﺮ ﻭ ﺍﻳﻦ ﻗﻠﺐ ﻭ ﺍﻳﻦ ﺍﺭﺍﺩﻩﺍﻡ ﻭ ﻫﻴﭻ ﻛﺪﺍﻡ ﺑﺮﺍﻱ ﺁﻥ ﻛﻪ ﻣﻦ ﺍﺣﻜﺎﻡ ‪-‬‬
 ‫‪19‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻳﺎ ﻫﻤﺎﻥ ﺑﺎﻳﺪﻫﺎ ﻭ ﻧﺒﺎﻳﺪﻫﺎ ‪ -‬ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻭ ﺩﺭﻙ ﻛﻨﻢ ﺑﻪ ﻛﺎﺭ ﻧﻴﺎﻣﺪﻧﺪ‪ ،‬ﭘﺲ ﭼـﺎﺭﻩﺍﻡ ﺩﺭ ﺍﻳـﻦ ﺩﻭ‬
‫ﭼﻴﺰ ﺍﺳﺖ؛ ﻳﺎ ﺑﺎ ﺍﺗﻜﺎ ﺑﺮ ﺁﻥ ﺟﻬﻞ ﻭ ﺗﺎﺭﻳﻜﻲ ﻫﺮ ﺁﻧﭽﻪ ﺭﺍ ﺑﺮﺍﻳﻢ ﺧﻮﺷﺎﻳﻨﺪ ﺍﺳـﺖ ﻭ ﻫـﺮ ﺁﻧﭽـﻪ‬
‫ﺑﺮﺍﻳﻢ ﻧﺎﺧﻮﺷﺎﻳﻨﺪ ﺍﺳﺖ ‪ -‬ﺑﺎ ﻭﺟﻮﺩ ﻋﺪﻡ ﺍﻃﻼﻉ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﭼﺮﺍ ﺑـﺮﺍﻳﻢ ﺧﻮﺷـﺎﻳﻨﺪ ﺍﻧـﺪ ﻭ ﭼـﺮﺍ‬
‫ﻧﺎﺧﻮﺷﺎﻳﻨﺪ ‪ -‬ﺩﺭﻳﺎﻓﺖ ﻭ ﺩﺭﻙ ﻛﻨﻢ ﻳﻌﻨﻲ ﻳﻚ ﺯﻧﺪﮔﻲ ﺣﻴﻮﺍﻥﮔﻮﻧﻪ ﻭ ﻳﺎ ﺍﻳﻦ ﻛﻪ ﻣﻲﺑﺎﻳﺴﺖ ﻣﻦ‬
‫ﻣﻨﺘﻈﺮ ﺑﺎﺷﻢ ﻛﺴﻲ ﻛﻪ ﺩﺍﺭﺍﻱ ﻋﻠﻢ ﻛﺎﻣﻞ ﻭ ﻣﺤﻴﻂ ﺑﺮ ﻫﻤﻪ ﻛﺎﺋﻨﺎﺕ ﺍﺳﺖ ﻭ ﺍﺯ ﺩﺭﺳﺖ ﺑـﻮﺩﻥ ﻳـﺎ‬
‫ﺩﺭﺳﺖ ﻧﺒﻮﺩﻥ ﻫﺮﮔﻮﻧﻪ ﺑﺎﻳﺪ ﻭ ﻧﺒﺎﻳﺪﻱ ﺁﮔﺎﻩ ﺍﺳﺖ ﺑﺮﺍﻳﻢ ﺣﻜﻢ ﻭ ﻓﺮﻣﺎﻥ ﺑﻔﺮﺳﺘﺪ ﻭ ﻣﻦ ﺩﺭﻳﺎﻓـﺖ‬
‫ﻛﻨﻢ‪ .‬ﺍﻳﻦ ﻧﻴﺮﻭﻱ ﺳﻤﻊ ﺭﺍ ﺑﺮﺍﻱ ﺍﻳﻦ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﻛﻨﻨـﺪ ﺗـﺎ ﺍﺯ ﻫـﻮﺱ ﭘﻴـﺮﻭﻱ ﻧﻜﻨﻨـﺪ ﻭ ﺍﺯ‬
‫ﻓﺮﻣﺎﻧﻲ ﭘﻴﺮﻭﻱ ﻛﻨﻨﺪ ﻛﻪ ﺍﺯ ﺁﻥ ﻛﺲ ﻛﻪ ﺩﺍﺭﺍﻱ ﻋﻠﻢ ﻛﺎﻣﻞ ﻭ ﻣﺤﻴﻂ )ﺻﺎﺩﺭ ﻣﻲﺷـﻮﺩ( ﻛـﻪ ﻫﻤـﻪ‬
‫ﭼﻴﺰ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻳﺪﮔﺎﻧﺶ ﺍﺳﺖ ﻭ ﺍﺯ ﺭﻭﻱ ﺁﻥ ﻋﻠـﻢ ﻛﺎﻣـﻞ ﻭ ﺷـﺎﻣﻞ ﻓﺮﻣـﺎﻥ ﺻـﺎﺩﺭ ﻣـﻲﻛﻨـﺪ‪،‬‬
‫)ﺑﻨﺎﺑﺮﺍﻳﻦ( ﺍﺯ ﺍﻭ ﺍﺣﻜﺎﻡ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻛﻨﻨﺪ‪ .‬ﭘﺲ ﺁﻧﺎﻥ ﺑـﺮﺍﻱ ﺍﻳـﻦ ﻣﺴـﺄﻟﻪﻱ ﻣﻬـﻢ ﺍﺯ ﺁﻥ ﺍﺳـﺘﻔﺎﺩﻩ‬
‫ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﻭﺣﻲ ﺭﺍ ﺑﻪ ﻭﺳﻴﻠﺔ ﺳﻤﻊ ﺩﺭﻳﺎﻓﺖ ﻛﺮﺩﻩ ﻭ ﻓﺮﺍﮔﺮﻓﺘﻪ ﻭ ﺑﺪﺍﻥ ﺗﺴﻠﻴﻢ ﻣﻲﺷﻮﻧﺪ‪.‬‬
‫ﺑﺮﺍﻱ ﺍﻳﻦ ﻣﻮﺭﺩ ﻧﻴﺰ ﻻﺯﻡ ﺍﺳﺖ ﻛﻤﻲ ﺗﻮﺿﻴﺢ ﺍﺿﺎﻓﻲ ﺩﺍﺩﻩ ﺷﻮﺩ ﻛﻪ ﺁﻥ ﻣﺆﻣﻦ ﺍﻳـﻦ ﻋـﺎﻟﻢ ﺭﺍ‬
‫ﻳﻚ ﺩﺳﺘﮕﺎﻩ ﻭﺍﺣﺪ ﻣﻲﺩﺍﻧﺪ ﻛﻪ ﺩﺍﺭﺍﻱ ﺍﺟﺰﺍﻱ ﻣﺘﻌﺪﺩ ﻭ ﺑﺴـﻴﺎﺭ ﺍﺳـﺖ ﭘـﺲ ﺩﺭ ﻳـﻚ ﺩﺳـﺘﮕﺎﻩ‪،‬‬
‫ﺣﺮﻛﺖ ﻫﺮ ﺟﺰﺋﻲ ﺍﺯ ﺍﺟﺰﺍﻱ ﺁﻥ ﺩﺳﺘﮕﺎﻩ ﻣﻲﺑﺎﻳﺴﺖ ﺑﺎ ﺣﺮﻛﺖ ﺳـﺎﻳﺮ ﺍﺟـﺰﺍ ﻫﻤﺎﻫﻨـﮓ ﺑﺎﺷـﺪ‪.‬‬
‫ﺩﻗﻴﻘﺎ ﻣﺎﻧﻨﺪ ﺿﺒﻂ ﺻﻮﺕ ﻛﻪ ﺍﮔﺮ ﻳﻜﻲ ﺍﺯ ﺍﺟﺰﺍﻳﺶ ﺑﻪ ﻧﺤﻮﻱ ﺣﺮﻛﺖ ﻛﻨﺪ ﻛﻪ ﺑﺎ ﺑﻘﻴﻪ ﻫﻤﺎﻫﻨـﮓ‬
‫ﻧﺒﺎﺷﺪ‪ ،‬ﻛﻞ ﺩﺳﺘﮕﺎﻩ ﺑﻪ ﻫﻢ ﻣﻲﺭﻳﺰﺩ ﻭ ﺩﻳﮕﺮ ﻛﺎﺭ ﻧﻤﻲﻛﻨﺪ‪ .‬ﻓﺮﺽ ﻣﻲﻛﻨـﻴﻢ ﻫﻤـﺎﻥ ﻗﺴـﻤﺘﻲ ﻛـﻪ‬
‫ﺗﺴﻤﺔ ﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﺿﺒﻂ ﻳﺎ ﭘﺨﺶ ﻛﺮﺩﻥ ﻣﻲﭼﺮﺧﺎﻧﺪ‪ ،‬ﺧﺮﺍﺏ ﺷﻮﺩ ﻭ ﺑﻪ ﺧﻮﺑﻲ ﻧﭽﺮﺧـﺪ ﻭ ﻳـﺎ‬
‫ﻛﻼً ﺍﺯ ﭼﺮﺧﺶ ﺑﺎﺯ ﺑﻤﺎﻧﺪ‪ ،‬ﻛﺎﺭ ﺗﻤﺎﻡ ﺍﺳﺖ ﻭ ﻫﻤﻪﻱ ﺩﺳﺘﮕﺎﻩ ﺍﺯ ﻛﺎﺭ ﻣﻲﺍﻓﺘﺪ‪ .‬ﭘﺲ ﺣﺮﻛﺖ ﻫـﺮ‬
‫ﺟﺰء ﺑﺎﻳﺪ ﺑﺎ ﺣﺮﻛﺖ ﺑﻘﻴﺔ ﺍﺟﺰﺍء ﻫﻤﺎﻫﻨﮓ ﺑﺎﺷﺪ‪ .‬ﭘﺲ ﻭﻗﺘﻲ ﺑﻪ ﻛﺴﻲ ﻓﺮﻣﺎﻥ ﺩﺍﺩﻩ ﺷﻮﺩ ﻛﻪ ﺍﻳـﻦ‬
‫ﻛﺎﺭ ﺭﺍ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺩﻫﻲ ﻭ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﻧﺒﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺩﻫﻲ‪ ،‬ﻳﻌﻨﻲ ﺑﺎﻳﺪ ﻓﻼﻥ ﺣﺮﻛﺖ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫـﻲ‬
‫ﻭ ﺩﻳﮕﺮﻱ ﺭﺍ ﺍﻧﺠﺎﻡ ﻧﺪﻫﻲ‪ .‬ﭘﺲ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻓﻘﻂ ﻛﺴﻲ ﻣﻲﺗﻮﺍﻧﺪ ﺍﻳﻦ ﻓﺮﻣﺎﻥ ﺭﺍ ﺻﺎﺩﺭ ﻛﻨـﺪ‬
‫ﻭ ﻓﺮﻣﺎﻧﺶ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ ﺟﺎ ﻭ ﺻﺤﻴﺢ ﺑﺎﺷﺪ ﻛﻪ ﺑﺪﺍﻧﺪ ﺣﺮﻛﺎﺕ ﻫﻤﮕﻲ ﺍﺟﺰﺍء ﺑﻪ ﭼﻪ ﻧﺤـﻮ ﻭ ﺑـﻪ‬
‫ﭼﻪ ﺻﻮﺭﺕ ﺑﻮﺩﻩ ﻛﻪ ﺣﺮﻛﺖ ﺍﻳﻦ ﺟﺰء ﺭﺍ ﻧﻴﺰ ﺑﺎ ﺑﻘﻴﻪ ﻫﻤﺎﻫﻨـﮓ ﻛﻨـﺪ‪ .‬ﻛـﻪ )ﺩﺭ ﺍﻳـﻦ ﺻـﻮﺭﺕ‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪20‬‬

‫ﺷﺨﺺ ﻓﺮﻣﺎﻥﺩﻫﻨﺪﻩ ﺑﺎﻳﺪ( ﻫﻢ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺎ ﺗﻤﺎﻡ ﺍﺟﺰﺍء‪‬ﺵ ‪ -‬ﭼﻪ ﻣﺎﺩﻳﺎﺕ ﻭ ﭼﻪ ﻏﻴﺮ ﻣﺎﺩﻳﺎﺕ ‪-‬‬
‫ﺑﺸﻨﺎﺳﺪ ﻭ ﻫﻢ ﻛﻞ ﺟﻬﺎﻥ ﻫﺴﺘﻲ ﺭﺍ ﺑﺸﻨﺎﺳﺪ ﻛﻪ ﺍﻳﻦ ﻧﻴﺰ ﺍﺯ ﻛﺴﻲ ﺑﺮ ﻧﻤﻲﺁﻳﺪ ﻭ ﺁﻥ ﺷﺨﺼﻲ ﻛﻪ‬
‫ﺍﻳﻤﺎﻥ ﺩﺍﺭﺩ ﻣﻲﮔﻮﻳﺪ ﻛﻪ ﺧﺪﺍﻳﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ )ﻛﻪ ﻣﻲﺗﻮﺍﻧـﺪ ﺁﻥ ﻛﺎﺭﻫـﺎ ﺭﺍ ﺍﻧﺠـﺎﻡ ﺩﻫـﺪ( ﻭ ﻣـﻦ‬
‫ﻣﻨﺘﻈﺮ ﻣﻲﺷﻮﻡ ﺗﺎ ﺍﻭ ﻓﺮﻣﺎﻥ ﺻﺎﺩﺭ ﻛﺮﺩﻩ ﻭ ﻣﻦ ﻧﻴﺰ ﺩﺭﻳﺎﻓﺖ ﻛﻨﻢ‪ .‬ﺩﺭ ﺍﻳﻨﺠـﺎ ﻧﻴـﺮﻭﻱ ﺳـﻤﻊ ﺍﻳـﻦ‬
‫ﻭﻇﻴﻔﻪ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪.‬‬

‫ﻟﺰﻭﻡ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺍﻛﻨﻮﻥ ﺑﻪ ﺁﻧﺠﺎ ﺑﺎﺯ ﻣﻲﮔﺮﺩﻳﻢ ﻛﻪ ﮔﻔﺘﻴﻢ ﺍﻧﺴﺎﻥ ﺑﻪ ﻭﺳﻴﻠﻪﺍﻱ ﺍﻳﻦﻫﺎ ﺍﺯ ﺳﺎﻳﺮ ﺣﻴﻮﺍﻧـﺎﺕ ﺟـﺪﺍ‬
‫ﻣﻲﺷﻮﺩ‪ .‬ﻳﻌﻨﻲ ﺍﻧﺴﺎﻥ ﺩﺍﺭﺍﻱ ﻧﻴﺮﻭﻱ ﺳﻤﻊ ﻭ ﺑﺼﺮ ﻭ ﻗﻠﺐ ﺍﺳﺖ‪ .‬ﺑﻨـﺎﺑﺮﺍﻳﻦ ﺑـﺎ ﺍﻳـﻦ ﻧﻴﺮﻭﻫـﺎ ﺑـﻪ‬
‫ﻣﻴﺪﺍﻥ ﺍﺳﺘﺪﻻﻝ ﻭ ﺍﻗﺎﻣﻪﻱ ﺑﺮﻫﺎﻥ ﻭ ﺩﻟﻴﻞ ﻣﻲﺭﻭﻳﻢ ﻛـﻪ ﺑـﺪﺍﻧﻴﻢ ﻛـﻪ ﭼـﺮﺍ ﻣـﺎ ﻣﺠﺒـﻮﺭ ﻭ ﻧﺎﭼـﺎﺭ‬
‫ﻣﻲﺷﻮﻳﻢ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﻣﻌﺘﻘﺪ ﺑﻪ ﻭﺟﻮﺩ ﺧﺪﺍﻳﻲ ﺑﺎﺷﻴﻢ ‪.1‬‬
‫‪F13‬‬

‫ﺍﻭﻟﻴﻦ ﻗﺪﻣﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﮔﺬﺍﺷﺘﻪ ﻣﻲﺷﻮﺩ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﺸﻢ ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨﺪ‪ .‬ﭼﺸـﻢ‬
‫ﺣﻮﺍﺩﺙ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨﺪ ﻭ ﻧﻴﺮﻭﻱ ﺑﺼﺮ ﺍﻧﺴﺎﻥ ﻛﻪ ﺍﺯ ﻃﺮﻳﻖ ﭼﺸﻢ ﻛﺎﺭ ﻣﻲﻛﻨﺪ ﺁﻥ ﺣـﻮﺍﺩﺙ‬
‫ﺭﺍ ﺗﻨﻈﻴﻢ ﻣﻲﻛﻨﺪ‪ .‬ﺣﻮﺍﺩﺙ ﻣﺘﻌﺪﺩ ﺭﺍ ﺗﻨﻈﻴﻢ ﻛﺮﺩﻩ ﻭ ﺁﻥﻫـﺎ ﺭﺍ ﺗﺤـﺖ ﻗـﻮﺍﻧﻴﻨﻲ ﻣﺸـﺨﺺ ﻗـﺮﺍﺭ‬
‫ﻣﻲﺩﻫﺪ‪.‬‬
‫ﻣﺎﻧﻨﺪ ﺁﻧﭽﻪ ﮔﻔﺘﻴﻢ؛ ﺯﻣﺎﻧﻲ ﻛﻪ ﺁﺏ ﺑﻪ ﺩﻣﺎﻱ ﺻﺪ ﺩﺭﺟﻪ ﻣﻲﺭﺳﺪ ﺑﻪ ﺟﻮﺵ ﻣﻲﺁﻳﺪ ﻭ ﺍﻭ ﻫﻤﻪﻱ‬
‫ﺍﻳﻦﻫﺎ ﺭﺍ ﺗﻨﻈﻴﻢ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﻳﻚ ﻗﺎﻋﺪﻩ ﺗﺒﺪﻳﻞ ﻣـﻲﻛﻨـﺪ ﻛـﻪ »ﺁﺏ ﻫﻤﻴﺸـﻪ ﺩﺭ ﺩﻣـﺎﻱ ﺻـﺪ‬
‫ﺩﺭﺟﻪﻱ ﺣﺮﺍﺭﺕ ﺑﻪ ﺟﻮﺵ ﻣﻲﺁﻳﺪ«‪ .‬ﺯﻣﺎﻧﻲ ﻛﻪ ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﻣﺸﺎﻫﺪﻩ ﻣـﻲﻛﻨـﺪ ﻛـﻪ ﺁﺏ ﻭﻗﺘـﻲ ﺩﺭ‬
‫ﺩﻣﺎﻱ ‪ 4‬ﺩﺭﺟﻪ ﺳﺎﻧﺘﻴﮕﺮﺍﺩ ﻗﺮﺍﺭ ﻣﻴﮕﺮﺩ ﻭ ﺩﺍﺭﺍﻱ )ﺣﺠﻢ( ﻳﻚ ﺳﺎﻧﺘﻴﻤﺘﺮ ﻣﻜﻌﺐ ﻣﻲﺷﻮﺩ ﻳﻚ ﮔـﺮﻡ‬
‫ﻭﺯﻥ ﺩﺍﺭﺩ‪ .‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺩﺭ ﺷﺮﺍﻳﻂ ﻣﺘﻌﺪﺩ ﻭ ﻣﺨﺘﻠﻒ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑﺎ ﻳﻚ ﻧﺘﻴﺠـﻪ ﺑـﺮﺍﻳﺶ ﺗﻜـﺮﺍﺭ‬

‫‪ -1‬ﺍﻟﺒﺘﻪ ﻣﺠﺒﻮﺭﺑﻮﺩﻥ ﻧﻪ ﺑﻪ ﻣﻌﻨﺎﻱ ﺟﺒﺮ‪ .‬ﻳﻌﻨﻲ ﺁﻥ ﻛﻪ ﺩﻳﮕﺮ ﻧﻬﺎﻳﺘﺎً ﺩﻟﻴﻞ ﻭ ﺑﺮﻫـﺎﻥ ﻣـﺎ ﺭﺍ ﺑـﺪﺍﻥ ﻣـﻲﺭﺳـﺎﻧﺪ ﻛـﻪ‬
‫)ﺑﭙﺬﻳﺮﻳﻢ( ﺧﺎﻟﻘﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺍﻭ ﻗﺪﻳﻢ ﺍﺳﺖ ﻭ ﻏﻴﺮ ﺍﺯ ﺍﻭ ﻫﻤﻪ ﺣﺎﺩﺙ‪.‬‬
 ‫‪21‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻣﻲﺷﻮﺩ ﭘﺲ ﻧﺘﻴﺠﻪ ﻣﻲﮔﻴﺮﺩ ﻛﻪ ﺍﻳﻦ ﺑﻪ ﺫﺍﺕ ﺁﺏ ﻣﺮﺑﻮﻁ ﻣـﻲﺷـﻮﺩ ﻭ ﺭﺑﻄـﻲ ﺑـﻪ ﻓـﻼﻥ ﺷـﺮﺍﻳﻂ‬
‫ﻫﻤﭽﻮﻥ ﺷﺐ ﻳﺎ ﺭﻭﺯﺑﻮﺩﻥ ﻭ ﻳﺎ ﺯﻣﺴﺘﺎﻥ ﻭ ﺑﻬﺎﺭﺑﻮﺩﻥ ﻭ ﻳﺎ ﺭﻭﻱ ﻗﻠﻪ ﻭ ﻳﺎ ﻛﻨـﺎﺭ ﺩﺭﻳـﺎ ﺑـﻮﺩﻥ ﻭ ﻳـﺎ‬
‫ﺍﻳﻦ ﺟﻮﺷﻴﺪﻥ ﺩﺭ ﺍﻳﻦ ﻇﺮﻑ ﻳﺎ ﺁﻥ ﻇﺮﻑ ﻭ ‪ ...‬ﻧﺪﺍﺭﺩ ﻭ ﭼﻮﻥ ﺩﺭ ﺷﺮﺍﻳﻂ ﻣﺨﺘﻠﻒ ﺑﺪﻳﻦ ﺻـﻮﺭﺕ‬
‫ﺍﺳﺖ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻓﻘﻂ ﺑﻪ ﺫﺍﺕ ﺁﺏ ﺑﺴﺘﮕﻲ ﺩﺍﺭﺩ ﭘﺲ ﻗﺎﻧﻮﻧﻲ ﻋﺎﻡ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻲﮔﻴﺮﺩ ‪ .1‬ﻳﻌﻨﻲ »ﺑﺼـﺮ«‬
‫‪F14‬‬

‫ﻣﺸﻐﻮﻝ ﻓﻌﺎﻟﻴﺖ ﺷﺪﻩ ﻭ )ﻣﻲﻓﻬﻤﺪ ﻛﻪ( ﺍﻳﻦ ﻗﻮﺍﻋﺪ ﻣﺎﺑﻴﻦ ﺣﻮﺍﺩﺙ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪.‬‬
‫ﻣﺜﻼً ﻳﻜﻲ ﺍﺯ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺑﺪﺍﻥ ﻣﻲﺭﺳﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ )ﻭﻗﺘﻲ( ﻣﻼﺣﻈﻪ ﻣﻲﻛﻨـﺪ ﻛـﻪ ﺍﻳـﻦ‬
‫ﻣﺨﻠﻮﻗﺎﺕ ﻭ ﻣﻮﺟﻮﺩﺍﺗﻲ ﻛﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻲﺷﻮﻧﺪ ﻫﻤﮕـﻲ ﺩﺭ ﻣﻌـﺮﺽ ﺗﻐَﻴ‪‬ـﺮ ﻭ ﺩﮔﺮﮔـﻮﻧﻲ ﻗـﺮﺍﺭ‬
‫ﺩﺍﺭﻧﺪ ‪ 2‬ﻳﻌﻨﻲ »ﺷﺪﻧﻲ« ﻛﻪ ﺩﺭ ﺫﺍﺕ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﺍﻳـﻦ ﻣﻮﺟـﻮﺩﺍﺕ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻣـﺜﻼً ﺫﺭﺍﺗـﻲ ﺍﺯ‬ ‫‪F15‬‬

‫ﺧﺎﻙ ﺑﺎ ﺁﺏ ﺣﻞ ﻣﻲﺷﻮﺩ ﺳﭙﺲ ﺑﻪ ﻣﻮﺍﺩ ﻏﺬﺍﻳﻲ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﻭ ﮔﻴﺎﻫﻲ ﺁﻥ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻣﻲﻛﻨـﺪ‬
‫ﻭ ﺭﺷﺪ ﻛﺮﺩﻩ ﻭ ﻣﺜﻤﺮ ﻣﻲﺷﻮﺩ ﻭ ﺣﻴﻮﺍﻥ ﺛﻤﺮ ﮔﻴﺎﻩ ﺭﺍ ﺧﻮﺭﺩﻩ ﻭ ﺑﻪ ﮔﻮﺷﺖ ﺗﺒـﺪﻳﻞ ﻣـﻲﺷـﻮﺩ ﻭ‬
‫ﺍﻧﺴﺎﻥ ﺁﻥ ﺭﺍ ﻣﻲﺧﻮﺭﺩ ﻭ ﺑﻪ ﮔﻮﺷﺖ ﺑﺮﺍﻱ ﻭﻱ ﺗﺒﺪﻳﻞ ﻣﻲﺷﻮﺩ ﻭ ﻗﺴﻤﺘﻲ ﺍﺯ ﺁﻥ ﺑﻪ ﻧﻄﻔﻪ ﺗﺒـﺪﻳﻞ‬
‫ﻣﻲﺷﻮﺩ ﻭ ﻧﻄﻔﻪ‪ ،‬ﺩﻭﺑﺎﺭﻩ ﺑﻪ ﮔﻮﺷﺖ ﻭ ﺧﻮﻥ ﻭ ﺍﺳﺘﺨﻮﺍﻥ ﺗﺒﺪﻳﻞ ﻣﻲﺷﻮﺩ ﻭ ﺩﺭ ﺍﻧﺘﻬﺎ ﺩﻭﺑـﺎﺭﻩ ﺑـﻪ‬
‫ﻳﻚ ﺍﻧﺴﺎﻥ ﺗﺒﺪﻳﻞ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻳﻦ ﻣﻮﺍﺩﻱ ﻛﻪ ﺩﺭ ﺍﺻﻞ ﻣﺜﻼً ‪ -‬ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﻣﺎ ﻣﺸﺎﻫﺪﻩ ﻣـﻲﻛﻨـﻴﻢ ‪-‬‬
‫ﺧﺎﻙ ﻭ ﺁﺏ ﺍﺳﺖ‪ ،‬ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺍﻳﻦ ﻣﺴﻴﺮ ﺗﻐَﻴ‪‬ﺮﺍﺕ ﺭﺍ ﻃﻲ ﻣﻲﻛﻨﺪ ﻛﻪ ﻣﻘﺼﻮﺩ ﻭ ﻣﻨﻈـﻮﺭ ﻣـﺎ‬
‫)ﺍﺯ ﺗﻐَﻴ‪‬ﺮ( ﺍﻳﻦ ﻧﻮﻉ ﺗﻐَﻴ‪‬ﺮ ﺍﺳﺖ ﻳﻌﻨﻲ ﺁﻥ ﺗﻐﻴﻴﺮ ﺫﺍﺗﻲ ﻛﻪ ﺫﺍﺕ ﺍﻳﻦ ﭼﻴﺰ ﺑـﻪ ﻭﺳـﻴﻠﻪﻱ ﺁﻥ ﺩﭼـﺎﺭ‬
‫ﺩﮔﺮﮔﻮﻧﻲ ﻭ »ﺷﺪﻥ« ﻣﻲﺷﻮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﻋﻨﺎﺻﺮ‪ ،‬ﻋﻨﺎﺻـﺮﻱ ﻭﻳـﮋﻩ ﻫﺴـﺘﻨﺪ؛ ﻣـﺜﻼً ﺁﻥ ﻋﻨﺎﺻـﺮﻱ ﻛـﻪ‬
‫ﺍﻧﺴﺎﻥ ﺍﺯ ﺁﻥ ﺗﺸﻜﻴﻞ ﻣﻲﺷﻮﺩ ‪ -‬ﻣﺎﻧﻨﺪ ﻫﻴـﺪﺭﻭژﻥ ﻭ ﺍﻛﺴـﻴﮋﻥ ﻭ ﻛـﺮﺑﻦ ﻭ ‪ - ...‬ﺍﺯ ﺍﻭﻝ ﻫـﻢ‪ ،‬ﺍﺯ‬
‫ﺍﻳﻦﻫﺎ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﺍﺳﺖ )ﻭ ﺍﻳﻦﻫﺎ ﺩﭼﺎﺭ ﺗﻐﻴﻴﺮ ﻧﺸﺪﻩﺍﻧﺪ( ﺍﻣﺎ ﻣﻨﻈﻮﺭ ﻣﺎ ﺁﻥ »ﺷﺪﻥ«ﻱ ﺍﺳﺖ ﻛﻪ‬

‫‪ -1‬ﻭ ﭼﻮﻥ ﻓﻘﻂ ﺑﻪ ﺫﺍﺕ ﺁﺏ ﺑﺴﺘﮕﻲ ﺩﺍﺭﺩ ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨﻴﻢ ﻛﻪ ﺩﺭ ﺻﻮﺭﺕ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻦ ﻣﺎﻫﻴﺖ ﺍﺻـﻠﻲ ﺁﺏ‪،‬‬
‫ﺩﻳﮕﺮ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺩﺭ ﺩﻣﺎﻱ ﺻﺪ ﺩﺭﺟﻪ ﺑﻪ ﺟﻮﺵ ﺁﻳﺪ‪ .‬ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺍﮔﺮ ﺩﺭ ﺁّﺏ‪ ،‬ﺍﻣﻼﺣﻲ ﭼﻮﻥ ﻧﻤﻚ ﻳﺎ ﺁﻫﻚ‬
‫ﻭ ‪ ...‬ﺣﻞ ﺷﻮﺩ ﭼﻮﻥ ﺑﻪ ﻣﺎﻫﻴﺖ ﺍﺻﻠﻲ )ﻳﻌﻨﻲ ﺍﺟﺰﺍﻱ ﺍﺻﻠﻲ ﺳﺎﺯﻧﺪﻩﻱ ﺁﻥ ﻛﻪ ﻫﻴﺪﺭﻭژﻥ ﻭ ﺍﻛﺴﻴﮋﻥ ﺍﺳﺖ(‬
‫ﺍﺟﺰﺍﻱ ﺩﻳﮕﺮ ﻧﻴﺰ ﺍﺿﺎﻓﻪ ﻣﻲﮔﺮﺩﺩ ﺩﻣﺎﻱ ﺟﻮﺵ ﺁﻥ ﺗﻐﻴﻴﺮ ﻣﻲﻛﻨﺪ‪) .‬ﻣﺘﺮﺟﻢ(‬
‫‪ -2‬ﻧﻪ ﺗﻐَﻴ‪‬ﺮ ﺳﻄﺤﻲ ﻣﺎﻧﻨﺪ ﺗﻐﻴﻴﺮ ﺭﻧﮓﺩﺍﺩﻥ ﻳﻚ ﭼﻴﺰ ﺩﺭ ﺩﻭ ﺯﻣﺎﻥ ﻣﺘﻔﺎﻭﺕ‪ ،‬ﺑﻠﻜﻪ ﺗﻐَﻴ‪‬ﺮ ﺫﺍﺗﻲ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪22‬‬

‫ﺧﺼﻮﺻﻴﺎﺕ ﻭ ﻭﻳﮋﮔﻲﻫﺎﻳﻲ ﺍﺯ ﺍﺻﻞ ﺗﺮﻛﻴﺒﺎﺕ ﻣﺨﺘﻠﻒ ﻣﻲﮔﻴﺮﺩ ﻛﻪ ﻳـﻚ ﺑـﺎﺭ ﺧـﺎﻙ ﺍﺳـﺖ ﻭ‬
‫ﺑﺎﺭﻱ ﺩﻳﮕﺮ ﻣﺎﺩﻩﻱ ﻏﺬﺍﻳﻲ ﻭ ﺯﻣﺎﻧﻲ ﻧﻄﻔﻪ ﻭ ﺯﻣﺎﻧﻲ ﺩﻳﮕﺮ ﺍﻧﺴﺎﻥ‪.‬‬
‫ﭘﺲ ﺍﻧﺴﺎﻥ ﺯﻣﺎﻧﻲ ﻛﻪ ﺣﻮﺍﺩﺙ ﺟﺰﺋﻲ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩﻩ ﻭ ﺁﻥﻫﺎ ﺭﺍ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺭﺑﻂ ﻣﻲﺩﻫﺪ‬
‫ﻣﺘﻮﺟﻪ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻳﻦ )ﺗﻐﻴﻴﺮ ﻭ ﺩﮔﺮﮔﻮﻧﻲ( ﺑﺮ ﻫﻤﻪﻱ ﻛﺎﺋﻨﺎﺕ ﻳﻌﻨـﻲ ﺁﻥﻫـﺎﻳﻲ ﻛـﻪ ﻣﺸـﺎﻫﺪﻩ‬
‫ﻣﻲﻛﻨﺪ ﺣﺎﻛﻢ ﺍﺳﺖ‪ .‬ﭘﺲ ﺯﻣﺎﻧﻲ ﻛﻪ ﺍﻳﻦﮔﻮﻧـﻪ ﺑﺎﺷـﺪ ﺗـﺎ ﺍﻳﻨﺠـﺎ ﺑـﺪﺍﻥ ﻣـﻲﺭﺳـﺪ ﻛـﻪ ﺗﻐَﻴ‪‬ـﺮ ﻭ‬
‫ﺩﮔﺮﮔﻮﻧﻲ ﺑﺮﺍﻱ ﻫﺮ ﺁﻧﭽﻪ ﻛﻪ ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨﺪ ﺻﻔﺘﻲ ﻋﺎﻡ ﺍﺳﺖ‪.‬‬
‫ﺗﺎ ﺍﻳﻨﺠﺎ ﻛﺎﻓﻲ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻫﻤﻴﻦ ﮔﻮﻧﻪ ﺍﺩﺍﻣﻪ ﺩﻫﻴﻢ ﺑﺎ ﺗﻐَﻴ‪‬ﺮ ﺩﺭ ﺣﺎﻝ ﺍﻗﺎﻣﻪﻱ ﺍﺳـﺘﺪﻻﻝ ﺑـﺮ‬
‫ﺍﻳﻦ ﻣﻄﻠﺐ ﻫﺴﺘﻴﻢ ﻛﻪ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﺎﻳﺪ ﺩﺍﺭﺍﻱ ﻣﺒﺪﺃ ﻭ ﺫﺍﺗﻲ ﺑﺮﺍﻱ ﺧﻠﻖ ﺁﻥ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺘﻮﻗﻒ ﻣﻲﻛﻨﻴﻢ ﭼﻮﻥ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﺑﻪ ﺍﺳﺘﺪﻻﻟﻲ ﺩﻳﮕﺮ ﺑﭙﺮﺩﺍﺯﻳﻢ ﻛﻪ ﺯﻣـﺎﻧﻲ ﻛـﻪ ﺍﻧﺴـﺎﻥ‬
‫ﺍﻳﻦ ﺣﻮﺍﺩﺙ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨﺪ ﺍﻳﻦ ﺑﺎﺭ ﺑﻴﺸﺘﺮ ﺑـﻪ ﺫﻫـﻨﺶ ﺧﻄـﻮﺭ ﻣـﻲﻛﻨـﺪ ﻛـﻪ ﻳﻌﻨـﻲ ﺍﻳـﻦ‬
‫ﺧﺼﻮﺻﻴﺎﺕ ﻣﺎﺩﻱ ﺍﺯ ﺁﻥﻫﺎ ﺳﻠﺐ ﻣﻲﺷﻮﺩ ﻭ ﺁﻥﻫﺎ ﺭﺍ ﻣﺠﺮﺩ ﻣﻲﻛﻨﺪ ﻭ ﭼﻴﺰﻫﺎﻳﻲ ﺻﺮﻓﺎً ﺫﻫﻨـﻲ‬
‫ﺗﻮﻟﻴﺪ ﻣﻲﻛﻨﺪ ﻣﺎﻧﻨﺪ ‪ -‬ﺁﻧﭽﻪ ﭘﻴﺸﺘﺮ ﻧﻴﺰ ﮔﻔﺘﻴﻢ ‪ -‬ﻛﻪ ﺍﺯ ﺁﻥ ﺣﻮﺍﺩﺙ ﺟﺰﺋﻲ ﺳﻨﻦ ﻭ ﻗﻮﺍﻧﻴﻨﻲ ﻋـﺎﻡ‬
‫ﺩﺭﻳﺎﻓﺖ ﻣﻲﻛﻨﺪ‪ ،‬ﺍﻳﻦ ﺣﻮﺍﺩﺙ ﻇﺎﻫﺮﻱ ﺭﺍ ﺗﺠﺮﻳﺪ ﻣـﻲﻛﻨـﺪ‪ .‬ﺁﻥﻫـﺎ ﺭﺍ ﺍﺯ ﺫﺍﺕ ﺍﻳـﻦ ﻇـﺮﻭﻑ ﻭ‬
‫ﺷﺮﺍﻳﻂ‪ ،‬ﭘﺎﻙ ﻣﻲﻛﻨﺪ ﻭ ﭼﻴﺰﻱ ﻛﻠﻲ ﺭﺍ ﻛﻪ ﺭﻭﺡ ﺍﻳﻦﻫﺎﺳـﺖ ﺩﺭﻳﺎﻓـﺖ ﻣـﻲﻛﻨـﺪ‪ .‬ﺳـﭙﺲ ﺑـﺪﺍﻥ‬
‫ﻣﻲﺭﺳﺪ ﻛﻪ ﻫﺮ ﺁﻧﭽﻪ ﺍﻭ ﻣﻲﺗﻮﺍﻧﺪ ﺗﺼﻮﺭ ﻛﻨﺪ ﻳﻌﻨﻲ ﻫﺮ ﻣﻔﻬﻮﻣﻲ ﻛﻪ ﺩﺭ ﺫﻫـﻦ ﺍﻧﺴـﺎﻥ ﺍﺳـﺖ ﺍﺯ‬
‫ﺳﻪ ﺻﻮﺭﺕ ﺧﺎﺭﺝ ﻧﻤﻲﺷﻮﺩ‪:‬‬
‫‪ -1‬ﻳﺎ ﺍﺯ ﺁﻥﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﺎﺭﺝ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻭ ﻣﻲﺑﺎﻳﺴﺖ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪.‬‬
‫‪ -2‬ﻳﺎ ﺍﺯ ﺁﻥﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻭ ﻣﻲﺗﻮﺍﻧﻨﺪ ﻫﻢ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﻫﻢ ﻭﺟـﻮﺩ‬
‫ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪.‬‬
‫‪ -3‬ﻳﺎ ﺍﺯ ﺁﻥﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ ﻧﺪﺍﺭﺩ ﻭ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ ﻛﻪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺗﻘﺴﻴﻢ‪ ،‬ﺗﻘﺴﻴﻤﻲ ﻋﻘﻠﻲ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮ ﺍﻛﻨﻮﻥ ﺑﺪﺍﻥ ﺳﻮ ﻧﺮﻓﺘﻪﺍﻳﻢ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﺍﻳـﻦ ﻳـﻚ‬
‫ﺍﺩﻋﺎ ﺍﺳﺖ ﻭ ﺗﻮ ﻧﻤﻲﺗﻮﺍﻧﻲ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﻳﻚ ﺍﺩﻋﺎ ﺑﻪ ﺍﻗﺎﻣﻪﻱ ﺍﺳﺘﺪﻻﻝ ﺑﭙﺮﺩﺍﺯﻱ!‬
 ‫‪23‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺍﮔﺮ ﻣﺎ ﺑﮕﻮﺋﻴﻢ ﻛﻪ »ﺗﺼﻮﺭ ﻛﻨﻴﺪ ﻛﻪ ﻳﻚ ﺑﻪ ﺍﺿﺎﻓﻪﻱ ﻳﻚ )‪ (1+1‬ﺩﻭﺑﺎﺭﻩ ﺑﺮﺍﺑﺮ ﺑﺎ ﻳﻚ ﻳﺎ ﻣﺜﻼً‬

‫ﻫﻴﭻ ﻳﺎ ﻣﺜﻼً ﺳﻪ ﺷﻮﺩ!« )ﻗﺒﻮﻝ ﻛﺮﺩﻥ( ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺍﻣﻜﺎﻥ ﭘﺬﻳﺮ ﻧﻤـﻲﺑﺎﺷـﺪ ﭼـﻮﻥ ﺍﻳـﻦ ﭼﻴـﺰ‬
‫)ﻳﻌﻨﻲ ﺍﻳﻦ ﻛﻪ ﺣﺎﺻﻞ ﺟﻤﻊ ﻳﻚ ﻭ ﻳﻚ )‪ (1+1‬ﺑﺎ ﻋﺪﺩﻱ ﻏﻴﺮ ﺍﺯ ‪ 2‬ﺑﺮﺍﺑﺮ ﺷـﻮﺩ( ﺍﻣﻜـﺎﻥ ﭘـﺬﻳﺮ‬
‫ﻧﻴﺴﺖ‪ .‬ﻳﺎ ﻣﺜﻼً ﺍﮔﺮ ﺑﮕﻮﻳﻢ ﻛﻪ »ﺍﻳﻦ ﺿﺒﻂ ﺻﻮﺕ ﺩﺭ ﻳﻚ ﺯﻣﺎﻥ ﺑﺎ ﻳـﻚ ﻇـﺮﻑ ﻭ ﺧﺼﻮﺻـﻴﺖ‬
‫ﻫﻢ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻫﻢ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ« ﺍﻣﻜﺎﻥ ﭘﺬﻳﺮ ﻧﻴﺴـﺖ‪ .‬ﻳﻌﻨـﻲ ﺍﻧﺴـﺎﻥ ﺍﻳـﻦ ﺭﺍ‬
‫ﺗﺼﻮﺭ ﻧﻤﻲﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﺿﺒﻂ ﺻﻮﺕ ﺩﺭ ﻳﻚ ﺯﻣﺎﻥ ﺑﺎ ﻳﻚ ﺷﺮﺍﻳﻂ ﺧـﺎﺹ ﻫـﻢ ﻭﺟـﻮﺩ ﺩﺍﺷـﺘﻪ‬
‫ﺑﺎﺷﺪ ﻭ ﻫﻢ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﭘﺲ ﺍﻳﻦ ﻛﻪ ﺩﻭ ﻧﻘﻴﺾ ﻣﺎﻧﻨﺪ »ﻭﺟﻮﺩ« ﻭ »ﻋﺪﻡ ﻭﺟﻮﺩ« ﺟﻤﻊ ﺷﻮﻧﺪ ﺍﻣﻜـﺎﻥ ﭘـﺬﻳﺮ ﻧﻴﺴـﺖ‪.‬‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﮔﺮ ﻗﺮﺍﺭ ﺑﺎﺷﺪ ﻛﻪ ﻣﺎ ﻓﺮﺽ ﻛﻨﻴﻢ ﻛﻪ ﭼﻴﺰﻱ ﺍﻳﻦ ﺧﺼﻮﺻﻴﺖ ﺭﺍ ﻻﺯﻡ ﺩﺍﺭﺩ ﻳﻌﻨﻲ ﺍﻳـﻦ‬
‫ﻛﻪ ﻭﻗﺘﻲ ﺍﻳﻦ ﻓﺮﺽ ﺭﺍ ﻛﺮﺩﻳﻢ‪ ،‬ﻧﺘﻴﺠﻪ ﭼﻨﺎﻥ ﺷـﻮﺩ ﻛـﻪ ﭼﻴـﺰﻱ ﻫـﻢ ﺑﺎﺷـﺪ ﻭ ﻫـﻢ ﻧﺒﺎﺷـﺪ ﻳـﺎ‬
‫ﻧﺘﻴﺠﻪﺍﺵ ﺍﻳﻦ ﺑﺎﺷﺪ ﻛﻪ ﻳﻚ ﺑﻪ ﺍﺿﺎﻓﻪﻱ ﻳﻚ )‪ (1+1‬ﻣﻌﺎﺩﻝ ﺍﺳﺖ ﺑﺎ ﻳﻚ ﻳﺎ ﺳﻪ ﻳـﺎ ﻫـﻴﭻ ﻭ ﻳـﺎ‬
‫ﺍﻳﻦ ﻛﻪ ﻧﺘﻴﺠﻪﺍﺵ ﺍﻳﻦ ﺷﻮﺩ ﻛﻪ ﻣﺜﻼً ﺩﺳﺖ ﻣﻦ ﺍﺯ ﻛﻞ ﻣﻦ ﻛﻮﭼﻜﺘﺮ ﻧﺒﺎﺷﺪ‪) ،‬ﻳﻌﻨـﻲ( ﺟﺰﺋـﻲ ﺍﺯ‬
‫ﻣﻦ ﻳﺎ ﺑﺎ ﻛﻞ ﻣﻦ ﺑﺮﺍﺑﺮ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺍﺯ ﺁﻥ ﺑﺰﺭﮔﺘﺮ ﺑﺎﺷﺪ‪ .‬ﭘﺲ ﺍﮔﺮ ﻧﺘﻴﺠﻪ ﭼﻴـﺰﻱ ﺑـﺪﻳﻦ ﺻـﻮﺭﺕ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺁﻥ ﻓﺮﺽ ﺍﺷﺘﺒﺎﻩ ﺍﺳﺖ‪ .‬ﻓﺮﺿﻲ ﻛﻪ ﻣﻨﺠﺮ ﺑﻪ ﺍﻳﻦﮔﻮﻧﻪ ﺣﺎﻻﺕ ﻭ ﻧﺘـﺎﻳﺞ ﻏﻠـﻂ ﻣـﻲﺷـﻮﺩ‬
‫ﺧﻮﺩﺵ ﻫﻢ ﺍﺷﺘﺒﺎﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﻭﻗﺘﻲ ﻓﺮﺽ ﻛﻨﻴﻢ ﻛﻪ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻭﺟـﻮﺩ ﻧﺪﺍﺷـﺘﻪ ﺑﺎﺷـﻨﺪ ﺩﺭ‬
‫ﺍﻳﻦ ﺻﻮﺭﺕ ﭼﻪ ﻧﺘﻴﺠﻪﻱ ﺍﺷﺘﺒﺎﻫﻲ ﺍﺯ ﺁﻥ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻲﺷﻮﺩ؟ ﻫﻴﭻ! ﺍﮔـﺮ ﭼﻨـﻴﻦ ﻓﺮﺿـﻲ ﺍﻧﺠـﺎﻡ‬
‫ﺷﺪ‪ ،‬ﻳﻜﻲ ﺍﺯ ﺁﻥ ﺍﺻﻮﻝ ﻋﻘﻠﻲ ﺿﺮﺑﻪ ﻧﻤﻲﺧﻮﺭﺩ‪.‬‬
‫ﻓﺮﺽ ﻣﻲﻛﻨﻴﻢ ﺗﺎ ﺍﻣﺮﻭﺯ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻓﺮﺩﺍ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣـﻴﻦ‬
‫ﺑﺎ ﻫﺮ ﺁﻧﭽﻪ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﺎﻣﻼ ﻣﻨﻬﺪﻡ ﺷﺪﻩ ﻭ ﺁﺛﺎﺭﻱ ﺍﺯ ﺁﻥ ﺑـﺎﻗﻲ ﻧﻤﺎﻧـﺪ‪ ،‬ﺩﺭ ﺍﻳـﻦ ﺻـﻮﺭﺕ‬
‫ﻫﻴﭻ ﺍﺷﻜﺎﻟﻲ ﺭﻭﻱ ﻧﻤﻲﺩﻫﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻲﮔﻮﻳﻴﻢ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ )ﺍﻳﻦ ﻓﺮﺽ( ﺑـﺎ »ﻭﺟـﻮﺩ«‬
‫ﺳﺎﺯﮔﺎﺭ ﺍﺳﺖ ﺑﺎ »ﻋﺪﻡ« ﻧﻴﺰ ﺳﺎﺯﮔﺎﺭ ﺍﺳﺖ‪ .‬ﭘﺲ ﺗﺼﻮﺭ »ﻋﺪﻡ« ﻫﻴﭻ ﺍﺷﻜﺎﻟﻲ ﺑﺮﺍﻱ ﺁﻥ ﭼﻴﺰﻫﺎﻳﻲ‬
‫ﻛﻪ ﻣﺎ ﻣﻲﺑﻴﻨﻴﻢ ﺍﻳﺠﺎﺩ ﻧﻤﻲﻛﻨﺪ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪24‬‬

‫ﭘﺲ ﻣﻲﺭﺳﻴﻢ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻫﻤﮕﻲ ﺍﺯ ﺁﻥ ﺩﺳـﺘﻪﺍﻧـﺪ‬

‫ﻛﻪ ﺫﺍﺕ ﺧﻮﺩ ﺭﺍ ﻧﻪ ﺍﻗﺘﻀﺎﻱ ﻋﺪﻡ ﻣﻲﻛﻨﻨﺪ ‪ 1‬ﻭ ﻧﻪ ﺍﻗﺘﻀﺎﻱ ﻭﺟﻮﺩ ‪ .2‬ﻳﻌﻨﻲ ﺫﺍﺕ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣـﻴﻦ‬
‫‪F17‬‬ ‫‪F16‬‬

‫ﻭ ‪ ...‬ﺑﻪ ﻧﺴﺒﺖ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﺑﻲﻃﺮﻑ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻱ ﻫﻴﭻ ﻛﺪﺍﻡ ﺍﺯ ﺁﻥﻫﺎ ﻛﺸﺶ ﺧﺎﺻﻲ ﻭﺟـﻮﺩ‬
‫ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﺁﻥ ﻛﺸﺶ ﺧﺎﺹ ﺑﺎﻋﺚ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﻭﺟـﻮﺩ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﺪ ﻭ ﻓﺎﻗـﺪ ﻋـﺪﻡ‬
‫ﺑﺎﺷﺪ‪ .‬ﭼﻮﻥ ﻛﻪ ﮔﻔﺘﻴﻢ ﻓﺮﺽ ﻋﺪﻡ ﺑﺮﺍﻱ ﺁﻥ ﻧﻴﺰ ﺩﺭﺳﺖ ﺍﺳﺖ ﻭ ﻫﻤﻴﻦ ﻛﻪ ﻓﺮﺽ ﻋﺪﻣﺶ ﻧﻴـﺰ‬
‫ﺩﺭﺳﺖ ﺍﺳﺖ ﻳﻌﻨﻲ ﻣﻲﺑﺎﻳﺴﺖ ﻋﺪﻡ ﺑﺮ ﺁﻥ ﺟﺎﺭﻱ ﺷﻮﺩ ﭘﺲ ﻛﺸﺸﻲ ﺑﺮﺍﻱ ﻭﺟﻮﺩ ﻧـﺪﺍﺭﺩ ﻭ ﺍﻟّـﺎ‬
‫ﺍﺯ ﻣﻌﺪﻭﻡﺷﺪﻧﺶ ﺟﻠﻮﮔﻴﺮﻱ ﻣﻲﻛﺮﺩ‪.‬‬
‫ﺩﺭ ﻧﺘﻴﺠﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﺎﺭﻩﺍﻱ ﻧﺪﺍﺭﻳﻢ ﺟﺰ ﺁﻥ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻗﺎﺋﻞ ﺑﺎﺷﻴﻢ ﻛﻪ »ﺍﻳـﻦ ﻋـﺎﻟﻢ‬
‫ﻛﻪ ﺧﻮﺩ ﺑﻪ ﻧﺴﺒﺖ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﺑﻲﻃﺮﻑ ﺍﺳﺖ ﻣﻲﺑﺎﻳﺴﺖ ﻧﻴﺮﻭﻳﻲ ﺩﻳﮕﺮ ﺩﺧﺎﻟﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‬
‫ﻛﻪ ﺑﺪﻭ ﻭﺟﻮﺩ ﻳﺎ ﻋﺪﻡ ﺑﺪﻫﺪ« ﻳﻌﻨﻲ ﺍﻳﻦ ﺩﻳﮕﺮ ﺑﻪ ﻛﻠﻲ ﺑﺪﻳﻬﻲ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﺯﻣﺎﻧﻲ ﻛﻪ ﺧﻮﺩﺵ ﻧﻪ ﺑﻪ ﺳﻮﻱ ﻭﺟﻮﺩ ﻭ ﻧﻪ ﺑﻪ ﺳﻮﻱ ﻋﺪﻡ ﻛﺸﺶ ﺩﺍﺭﺩ ﭘﺲ )ﭼﮕﻮﻧـﻪ‬
‫ﻣﻲﺗﻮﺍﻥ( ﮔﻔﺖ ﻛﻪ ﺍﻳﻦ ﺧﻮﺩﺵ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪ؟! ﻣﻲﮔﻮﻳﻴﻢ ﻛﻪ ﺍﻳـﻦ ﺳـﺨﻦ ﺭﺍ ﺗﺤﻠﻴـﻞ‬
‫ﻛﺮﺩﻩ ﻭ ﺑﻬﺘﺮ ﺑﻴﺎﻥ ﻛﻦ ﻛﻪ »ﺧﻮﺩﺵ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣـﺪ ‪ «3‬ﻳﻌﻨـﻲ ﭼـﻪ؟ ﺁﺧـﺮ ﺩﻳﮕـﺮ »ﻭﺟـﻮﺩ« ﻳـﻚ‬
‫‪F18‬‬

‫ﺣﺎﺩﺛﻪ ﺍﺳﺖ ﻭ ﺑﺎﻵﺧﺮﻩ ﭼﻴﺰﻱ ﺭﻭﻱ ﺩﺍﺩﻩ ﺍﺳﺖ ﻭ ﺣﺮﻛﺘﻲ ﺍﺳﺖ ﻭ ﻣﻲﺑﺎﻳﺴﺖ ﺩﺍﺭﺍﻱ ﻣﺤﺮّﻛـﻲ‬
‫ﺑﺎﺷﺪ‪ .‬ﺍﮔﺮ ﺍﻳﻦ )ﺍﺳﺘﺪﻻﻝ( ﻛﻪ »ﺧﻮﺩﺵ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ« ﺭﺍ ﺗﺠﺰﻳﻪ ﻭ ﺑﺮﺭﺳﻲ ﻛﻨـﻴﻢ ﺑـﺪﺍﻥ‬
‫ﻣﻲﺭﺳﺪ ﻛﻪ ﻳﺎ ﻧﻴﺮﻭﻳﻲ ﺧﺎﺭﺝ ﺍﺯ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺑﻪ ﺳﻤﺖ »ﻭﺟﻮﺩ« ﺳﻮﻕ ﺩﺍﺩﻩ ﺍﺳﺖ ﻭ ﻳﺎ ﺧﻮﺩﺵ‪.‬‬
‫ﮔﻔﺘﻴﻢ ﻛﻪ ﺧﻮﺩﺵ ﻛﺸﺸﻲ ﻧﺪﺍﺭﺩ ﭼﻮﻥ ﺧﻮﺩﺵ ﺑﻪ ﻧﺴﺒﺖ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﺑﻲﻃﺮﻑ ﺍﺳـﺖ ﭘـﺲ‬

‫‪ -1‬ﭼﻮﻥ ﺍﮔﺮ ﺍﻗﻀﺎﻱ ﻋﺪﻡ ﻣﻲﻛﺮﺩﻧﺪ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻨﺪ‪.‬‬

‫‪ -2‬ﭼﻮﻥ ﺍﮔﺮ ﺍﻗﺘﻀﺎﻱ ﻭﺟﻮﺩ ﻣﻲﻛﺮﺩ ﻓﺮﺽ ﻋﺪﻡ ﺑﺮﺍﻳﺶ ﺩﺭﺳﺖ ﻧﻤﻲﺷﺪ ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﮔﻔﺘﻴﻢ )ﻓـﺮﺽ ﻋـﺪﻡ(‬
‫ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬
‫‪ -3‬ﺍﻳﻦ ﺍﻋﺘﻘﺎﺩ ﻣﺮﺑﻮﻁ ﺑﻪ ﻭﺟﻮﺩﻳﻮﻥِ )ﻃﺒﻴﻌﺖﮔﺮﺍﻳﺎﻥ( ﺳﺎﺑﻖ ﻭ ﻣﺎﺗﺮﻳﺎﻟﻴﺴـﺖﻫـﺎﻱ ﻛﻨـﻮﻧﻲ ﺍﺳـﺖ‪ .‬ﺁﻥﻫـﺎ ﺍﺩﻋـﺎ‬
‫ﻣﻲﻛﻨﻨﺪ ﻛﻪ »ﺍﻳﻦ ﻋﺎﻟﻢ ﺭﺍ ﺧﻮﺩ ﻃﺒﻴﻌﺖ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪) «.‬ﻣﺘﺮﺟﻢ(‬
 ‫‪25‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻛﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﺷﺪ ﺑﺎﻳﺴﺘﻲ ﻧﻴﺮﻭﻳﻲ ﺧﺎﺭﺟﻲ ﺩﺭ ﻣﻴﺎﻥ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺭﺍ ﻧﺎﭼـﺎﺭ ﻣـﻲﻛﻨـﺪ‬
‫ﻗﺎﺋﻞ ﺑﺎﺷﻴﻢ ﺑﻪ ﺍﻳﻦ ﻛﻪ »ﭼﻴﺰﻱ ﺩﻳﮕﺮ ﺩﺭ ﺧﺎﺭﺝ )ﺍﺯ ﺧﻮﺩﺵ( ﻭﺟﻮﺩ ﺩﺍﺭﺩ« ‪.1‬‬
‫‪F19‬‬

‫ﭘﺲ ﺍﻛﻨﻮﻥ ﻣﺎ ﺑﻪ ﺧﺎﻃﺮ ﺍﻳﻦ ﻛﻪ ﻣﻲﺩﺍﻧﻴﻢ ﺍﻳﻦ ﭼﻴﺰﻫـﺎ ﺧـﻮﺩ ﺑـﻪ ﺧـﻮﺩ ﺑـﻪ ﻭﺟـﻮﺩ ﻧﻤـﻲﺁﻳﻨـﺪ ﻭ‬
‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﻫﻴﭻﻛﺪﺍﻡ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﻋﺎﻣﻠﻲ ﺑﺮﺍﻱ ﻭﺟﻮﺩ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﻋﺎﻣﻠﻲ ﺑﺮﺍﻱ ﻋﺪﻡ ﻫـﻢ ﻧﻴﺴـﺘﻨﺪ‪ ،‬ﺑـﻪ‬
‫ﺍﻳﻦ ﻛﻪ ﭼﻴﺰﻱ ﺩﻳﮕﺮ )ﻏﻴﺮ ﺍﺯ ﺧﻮﺩﺵ( ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻗﺎﺋﻞ ﺷﺪﻩﺍﻳﻢ‪ .‬ﺍﻛﻨﻮﻥ ﺑﻪ ﺧﺎﻃﺮ ﺁﻥ‪ ،‬ﻗﺎﺋﻞ ﺷﺪﻩﺍﻳـﻢ‬
‫ﺑﻪ ﺍﻳﻦ ﻛﻪ ﭼﻴﺰﻱ ﺩﻳﮕﺮ ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺍﺯ ﺍﻳﻦ ﺑﺤﺚ ﻣﻲﻛﻨﻴﻢ ﻛﻪ ﺍﻭ ﭼﮕﻮﻧـﻪ‬
‫ﻣﻮﺟﻮﺩﻱ ﺍﺳﺖ؟ ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﻛﻪ ﺍﻭ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺍﻳﻦﻫﺎﺳﺖ ﻭ ﺍﻭ ﻧﻴﺰ ﺍﺯ ﺑﺨﺶ »ﻣﻤﻜـﻦ«ﻫﺎﺳـﺖ ﻧـﻪ ﺍﺯ‬
‫»ﻭﺍﺟﺐ«ﻫﺎ‪ ،‬ﻳﻌﻨﻲ ﻳﻚ »ﻣﻤﻜﻦ« ﻣﻲﺗﻮﺍﻧﺪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻣﻲﺗﻮﺍﻧﺪ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺩﻭﺑﺎﺭﻩ‬
‫»ﻫﻤﺎﻥ ﺁﺵ ﻭ ﻫﻤﺎﻥ ﻛﺎﺳﻪ«‪ .‬ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﺎﻳﺪ ﺩﻭﺑﺎﺭﻩ ﺑﺎﺯﮔﺸﺘﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﺑﻪ ﺍﻳﻦ ﺑﺤـﺚ‬
‫ﻛﻪ ﻛﺴﻲ ﻳﺎ ﭼﻴﺰﻱ ﺩﻳﮕﺮ ﺭﺍ ﺑﻴﺎﺑﻴﻢ ﻛﻪ ﻭﺟﻮﺩﺵ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﺨﺸﻴﺪﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﭘﺲ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺎ ﺳﻪ ﺻﻮﺭﺕ ﻭ ﺳﻪ ﺑﺨﺶ ﺭﺍ ﻣﻲﺗﻮﺍﻧﻴﻢ ﻣﺘﺼﻮﺭ ﺷﻮﻳﻢ‪:‬‬

‫‪ -1‬ﺗﺴﻠﺴﻞ‬
‫ﻓﺮﺽ ﻣﻲﻛﻨﻴﻢ‪ ،‬ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﻛﻪ ﺑﻪ ﻫﻔﺖ ﺁﺳﻤﺎﻥ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺭﻧﺪ ﻭ ﺍﻫـﻞ ﺩﻳـﻦ ﻫﺴـﺘﻨﺪ ﭼﻨـﻴﻦ‬
‫ﺑﮕﻮﻳﻴﻢ ﻛﻪ ﻣﺜﻼً ﺁﺳﻤﺎﻥ ﺍﻭﻟﻲ ﺭﺍ ﻛﺴﻲ ﻛﻪ ﺭﻭﻱ ﺁﻥ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﺑـﻪ ﻭﺟـﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳـﺖ ﻭ ﺍﻭ ﺭﺍ‬
‫ﻧﻴﺰ ﺷﺨﺼﻲ ﺩﻳﮕﺮ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻭ ﺍﻟﺦ‪ .‬ﺍﻣﺎ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﻛـﻪ ﻣﻌﺘﻘـﺪ ﺑـﻪ ﻫﻔـﺖ ﺁﺳـﻤﺎﻥ‬
‫ﻧﻴﺴﺘﻨﺪ ﺑﮕﻮﺋﻴﻢ ﻛﻪ ﻣﺜﻼً ﺍﻳﻦ ﻋﻨﺼﺮ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﻋﻨﺼﺮ ﺩﻳﮕﺮ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﻧﻴﺰ ﺑـﻪ‬
‫ﻭﺳﻴﻠﻪﻱ ﻋﻨﺼﺮ ﺩﻳﮕﺮ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺍﻟﺦ‪.‬‬
‫ﺧﻮﺏ ﻓﺮﺽ ﻛﻨﻴﻢ ﺍﻛﻨﻮﻥ ﺻﺪ ﻋﻨﺼﺮ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻓﺮﺽ ﻣﻲﻛﻨﻴﻢ ﺍﻳﻦ ﺻـﺪ ﻋﻨﺼـﺮ‬
‫)ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺑﺎﺷﻨﺪ ﻭ( ﻣﺜﻼً ﻫﻴﺪﺭﻭژﻥ‪ ،‬ﺍﻛﺴﻴﮋﻥ ﺭﺍ ﺑـﻪ ﻭﺟـﻮﺩ ﺁﻭﺭﺩﻩ ﺑﺎﺷـﺪ ﻭ‬

‫‪ -1‬ﻳﻌﻨﻲ ﺍﻳﻦ ﮔﻮﻧﻪ ﻧﺒﺎﺷﺪ ﻛﻪ ﺑﺨﻮﺍﻫﻴﻢ ﺍﺯ ﺧﻮﺩ ﺑﺮﺍﻱ ﺧﻮﺩﻣﺎﻥ ﻭ ﻣﺮﺩﻡ ﻣﺴﺌﻮﻟﻴﺖ ﺑﺘﺮﺍﺷﻴﻢ‪ .‬ﻣﻌﻠـﻮﻡ ﺍﺳـﺖ ﻛـﻪ‬
‫ﻗﺎﺋﻞﺑﻮﺩﻥ ﺑﻪ ﻭﺟﻮﺩ ﺧﺪﺍ ﻣﺴﺌﻮﻟﻴﺘﻲ ﻋﻈﻴﻢ ﺭﺍ ﻣﻲﻃﻠﺒﺪ ﻫﺮﭼﻨﺪ ﺣﻘﻴﻘﺘﺎً ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﺴﺌﻮﻟﻴﺖﻫﺎﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ‬
‫ﺭﺍ ﺑﻪ »ﺍﻧﺴﺎﻥ« ﺗﺒﺪﻳﻞ ﻣﻲﻛﻨﺪ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪26‬‬

‫ﻛﺮﺑﻦ‪ ،‬ﻫﻴﺪﺭﻭژﻥ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺑﺎﺷﺪ ﻭ ﺍﻟﺦ ‪ .1‬ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﻣﺎ ﺑـﺎﻵﺧﺮﻩ ﻣـﻲﺑﺎﻳﺴـﺖ ﺑـﻪ‬
‫‪F20‬‬

‫ﻳﻚ ﻧﻬﺎﻳﺘﻲ ﺑﺮﺳﻴﻢ ﭼﻮﻥ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﺤﺪﻭﺩ ﺍﺳﺖ‪ .‬ﻣﻲﺑﺎﻳﺴﺖ ﺑﻪ ﺻﺪﻣﻴﻦ ﻋﻨﺼﺮ ﻛﻪ ﺍﻭ ‪99‬ﻣـﻴﻦ‬
‫ﻋﻨﺼﺮ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﺑﺮﺳﻴﻢ‪ .‬ﭘﺲ )ﺍﻛﻨﻮﻥ ﺍﻳﻦ ﺳﻮﺍﻝ ﻣﻄـﺮﺡ ﻣـﻲﺷـﻮﺩ( ﻛـﻪ ﺧـﻮﺩ‬
‫ﺻﺪﻣﻴﻦ ﻋﻨﺼﺮ ﺭﺍ ﭼﻪ ﻛﺴﻲ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﮔﺮ ﺑﺪﻳﻦ ﮔﻮﻧﻪ )ﺍﺳﺘﺪﻻﻝ( ﻗﺎﺋﻞ ﺑﺎﺷﻴﻢ‪ ،‬ﺗﺴﻠﺴﻞ ﺍﻳﺠـﺎﺩ ﻣـﻲﺷـﻮﺩ ‪ 2‬ﻭ ﺑـﻪ ﺍﻳـﻦ ﺑـﻦﺑﺴـﺖ‬
‫‪F21‬‬

‫ﻣﻲﺭﺳﻴﻢ ﻭ )ﻫﻤﻴﺸﻪ ﺍﻳﻦ ﺳﻮﺍﻝ ﻣﻄﺮﺡ ﻣﻲﺷﻮﺩ( ﻛﻪ ﺧﻮﺩ ﺁﺧـﺮﻳﻦ )ﺧـﺎﻟﻖ( ﺭﺍ ﭼـﻪ ﻛﺴـﻲ ﺑـﻪ‬
‫ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺟﻮﺍﺑﻲ ﺑﺮﺍﻳﻤﺎﻥ ﻧﻤﻲﻣﺎﻧﺪ‪ .‬ﻣﮕﺮ ﺁﻥ ﻛﻪ ﺑﻪ ﺻـﻮﺭﺕ ﻭ ﺑﺨـﺶ ﺩﻭﻡ‬
‫ﻗﺎﺋﻞ ﺑﺎﺷﻴﻢ ﻛﻪ‪:‬‬

‫‪ -2‬ﺩﻭﺭ‬
‫ﺑﮕﻮﻳﻴﻢ ﺍﻳﻦ ﺭﺍ ﻧﻴﺰ ﺍﻭﻟﻴﻦ )ﻋﻨﺼﺮ( ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﻳﻌﻨﻲ ﺁﻥ ﺁﺧـﺮﻱ ﺭﺍ ﺍﻭﻟـﻴﻦ )ﻋﻨﺼـﺮ(‬
‫ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﻳﻦ ﻓﺮﺽ ﻣﺎ ﺍﻗﺘﻀﺎ ﻣﻲﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﻣﺤﺎﻝ ﻛﻪ »ﭼﻴﺰﻱ‬
‫ﺩﺭ ﻳﻚ ﺯﻣﺎﻥ ﻫﻢ ﺑﺎﺷﺪ ﻭ ﻫﻢ ﻧﺒﺎﺷﺪ« ﺑﺮﺍﻳﺶ ﺍﻳﺠﺎﺩ ﺷﻮﺩ‪) .‬ﺯﻳﺮﺍ( ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﻧـﻮﺩ ﻭ ﻫﺸـﺖ‬

‫‪ -1‬ﺩﺭ ﻋﻠﻢ ﺷﻴﻤﻲ ﺍﻛﻨﻮﻥ ﺣﺪﻭﺩ ‪ 104‬ﻋﻨﺼﺮ ﻳﺎﻓﺖ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﻟﺒﺘـﻪ ﺗﻌـﺪﺍﺩﻱ ﺍﺯ ﺁﻥﻫـﺎ ﻓﻘـﻂ ﺩﺭ ﺷـﺮﺍﻳﻂ‬
‫ﺁﺯﻣﺎﻳﺸﮕﺎﻩ ﺷﻨﺎﺳﺎﻳﻲ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻨﻈﻮﺭ ﺍﺳﺘﺎﺩ ﺳﺒﺤﺎﻧﻲ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺣﺘﻤﺎً ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﻳﮕﺪﻳﮕﺮ ﺭﺍ‬
‫ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ ﭼﻮﻥ ﺑﺮ ﺍﺳﺎﺱ ﻋﻠﻮﻡ ﺟﺪﻳﺪ ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﻣﺤﺎﻝ ﺍﺳـﺖ ﺑﻠﻜـﻪ ﻣﻨﻈـﻮﺭ ﺍﻳﺸـﺎﻥ ﺻـﺮﻓﺎً‬
‫ﺍﺭﺍﺋﻪﻱ ﻳﻚ ﻓﺮﺽ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺑﻄﻼﻥ ﺗﺴﻠﺴﻞ ﺍﺳﺖ‪) .‬ﻣﺘﺮﺟﻢ(‬
‫‪ -2‬ﺩﻛﺘﺮ ﻋﺒﺪﺍﻟﻤﻠﻚ ﺍﻟﺴﻌﺪﻱ ﺩﺭ ﺷﺮﺡ ﻛﺘﺎﺏ »ﻋﻘﺎﺋﺪ ﻧﺴﻔﻲ« ﺩﺭﺑﺎﺭﻩ ﺑﺮﻫﺎﻥ ﺗﺴﻠﺴﻞ ﭼﻨـﻴﻦ ﻣـﻲﮔﻮﻳـﺪ‪» :‬ﻻﺯﻡ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻣﻤﻜﻨﺎﺕ ﺑﻪ ﻧﻬﺎﻳﺖ ﻭ ﭘﺎﻳﺎﻧﻲ ﺧﺘﻢ ﺷﻮﺩ ﻭﮔﺮﻧﻪ ﻻﺯﻣﻪﻱ ﺁﻥ ﺗﺴﻠﺴﻞ ﺑﺎﻃـﻞ ﺍﺳـﺖ‪ .‬ﻋﻠـﺖ ﺁﻥ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺳﻠﺴﻠﻪﻱ ﻣﻤﻜﻨﺎﺕ ﺗﺎ ﺑﻲﻧﻬﺎﻳﺖ ﺍﺩﺍﻣﻪ ﻳﺎﺑﺪ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﺍﻳﺠﺎﺩ ﺷﻮﻧﺪ ﺑﻪ ﻋﻠﺖ ﻣﺴـﺘﻘﻠﻲ‬
‫ﻛﻪ ﺧﻮﺩ ﺑﻪ ﻋﻠﺖ ﺩﻳﮕﺮ ﻣﺤﺘﺎﺝ ﻧﻴﺴﺖ ﻧﻴﺎﺯ ﺩﺍﺭﻧﺪ ﻭ ﻻﺯﻡ ﺍﺳﺖ ﻛـﻪ ﺁﻥ ﻋﻠـﺖ ﻣﺴـﺘﻘﻞ ﻏﻴـﺮ ﺍﺯ ﻣﻤﻜﻨـﺎﺕ‬
‫ﺑﺎﺷﺪ؛ ﺯﻳﺮﺍ ﻣﻤﻜﻦ ﻧﻴﺴﺖ ﻛﻪ ﺍﺯ ﺧﻮﺩ ﻣﻤﻜﻨﺎﺕ ﺑﺎﺷﺪ‪ .‬ﺑﻪ ﺧﺎﻃﺮ ﺍﻳﻦ ﻛﻪ ﺍﮔﺮ ﺧﻮﺩ ﻣﻤﻜﻨـﺎﺕ ﻳـﺎ ﺑﻌﻀـﻲ ﺍﺯ‬
‫ﺁﻥﻫﺎ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﻧﺪﻩﻱ ﺧﻮﺩ ﺑﺎﺷﻨﺪ‪ ،‬ﻻﺯﻣﻪﺍﺵ ﺗﻘﺪ‪‬ﻡ ﺷﻲء ﺑﺮ ﺧﻮﺩ ﺷﻲء ﻭ ﻳـﺎ ﺗﻘـﺪﻡ ﺑﻌﻀـﻲ ﺍﺯ ﺍﺟـﺰﺍء‬
‫ﺷﻲء ﺑﺮ ﺧﻮﺩ ﺷﻲء ﺍﺳﺖ ﻛﻪ ﺍﻣﺮﻱ ﺍﺳﺖ ﻣﺤﺎﻝ‪) .‬ﻣﺘﺮﺟﻢ(‬
 ‫‪27‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺩﺍﻧﻪ ﺩﻳﮕﺮ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻧﺪ‪ ،‬ﺁﻥ )ﻋﻨﺼﺮ( ﺍﻭﻟﻲ ﺑﺎﻳﺪ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻳﻌﻨـﻲ ﺩﺭ ﺍﺛـﺮ ﺍﻭﻟـﻴﻦ‬
‫)ﻋﻨﺼﺮ(‪ ،‬ﻧﻮﺩ ﻭ ﻫﺸﺖ )ﻋﻨﺼﺮ( ﺩﻳﮕﺮ )ﭘﺸﺖ ﺳﺮ ﻫﻢ( ﻭ ﺑﻪ ﺻﻮﺭﺕ ﺧﻠﻖِ ﻳﻜﺪﻳﮕﺮ ﺑﻪ ﻭﺟـﻮﺩ‬
‫ﺁﻳﻨﺪ‪ ،‬ﺗﺎ ﺍﻳﻦ ﺁﺧﺮﻳﻦ )ﻋﻨﺼﺮ( ﺑﻪ ﻭﺟﻮﺩ ﺁﻳﺪ‪ .‬ﭘﺲ ﺑـﺮﺍﻱ ﺧﻠـﻖ ﺁﺧـﺮﻱ ﻣـﻲﺑﺎﻳﺴـﺖ ﺧـﻮﺩﺵ‬
‫ﺣﻀﻮﺭ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺩﺭ ﺯﻣﺎﻧﻲ ﻛﻪ ﺍﻳﻦ ﺁﺧـﺮﻱ ﺧﻠـﻖ ﻣـﻲﺷـﻮﺩ ﻣـﻲﺑﺎﻳﺴـﺖ‬
‫)ﺍﻭﻟﻲ( ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺗﺎ ﺁﻥ ﺭﺍ ﺧﻠﻖ ﻛﻨﺪ‪ .‬ﭼﻮﻥ ﻧﻤﻲﺷﻮﺩ ﻛﻪ ﺩﺭ ﻧﺒﻮﺩﺵ ﭼﻴـﺰﻱ ﺭﺍ ﺧﻠـﻖ‬
‫ﻛﻨﺪ‪ ،‬ﭘﺲ ﻣﻲﺑﺎﻳﺴﺖ ﺑﺮﺍﻱ ﺧﻠﻖ ﻛﺮﺩﻥ ﭼﻴﺰﻱ ﺧﻮﺩﺵ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺑﻪ ﻋﺒـﺎﺭﺕ ﺩﻳﮕـﺮ‬
‫ﻳﻌﻨﻲ ﭼﻴﺰﻱ ﻛﻪ ﺍﻣﺮﻭﺯ ﺧﻠﻖ ﺷﺪﻩ ﺍﺳﺖ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﻣﻲﺑﺎﻳﺴﺖ ﺻﺪ ﺳـﺎﻋﺖ ﻗﺒـﻞ ﻫـﻢ ﻭﺟـﻮﺩ‬
‫ﻣﻲﺩﺍﺷﺖ‪ .‬ﻛﻪ ﭼﻴﺰﻱ ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺩﻳﮕﺮ ﺑﺴﻴﺎﺭ ﺭﻭﺷﻦ ﻭ ﻣﻌﻠﻮﻡ ﺍﺳـﺖ ﻭ ﻧﻤـﻲﺧﻮﺍﻫـﺪ ﻛـﻪ‬
‫ﺩﻳﮕﺮ ﺁﻥ ﺭﺍ ﺭﺩ ﻛﻨﻴﻢ‪.‬‬

‫‪ -3‬ﺩﻟﻴﻞ ﺍﻣﻜﺎﻥ‬
‫ﭘﺲ ﻧﻪ »ﺗﺴﻠﺴﻞ« ﺩﺭﺳﺖ ﺍﺳﺖ ‪1‬؛ ﭼﻮﻥ ﻛﻪ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺎﻵﺧﺮﻩ ﭼـﻮﻥ ﺣـﺪ ﻭ ﻣـﺮﺯﻱ‬
‫‪F2‬‬

‫ﻣﺸﺨﺺ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻣﻨﺘﻬﻲ ﻣﻲﺷﻮﻧﺪ ﻭ ﺍﮔﺮ ﻓﺮﺽ ﻛﻨﻴﻢ ﺩﻭ ﻳـﺎ ﺳـﻪ ﻣﻴﻠﻴـﺎﺭﺩ ﻋﻨﺼـﺮ ﻫـﻢ‬
‫ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺎﻵﺧﺮﻩ ﭘﺎﻳﺎﻧﻲ ﺩﺍﺭﺩ‪ .‬ﻭ ﻧﻪ »ﺩﻭﺭ« ﺩﺭﺳﺖ ﺍﺳﺖ ‪ 2‬ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﺑﺪﻳﻦ ﺻـﻮﺭﺕ‬
‫‪F23‬‬

‫‪ -1‬ﺩﺭ ﺷﺮﺡ ﻣﻮﺍﻗﻒ ﺳﻴﺪ ﺷﺮﻳﻒ ﺟﺮﺟﺎﻧﻲ ﺝ‪ 1‬ﺹ‪ 131‬ﺩﺭﺑﺎﺭﻩﻱ ﺑﻄﻼﻥ ﺗﺴﻠﺴـﻞ ﭼﻨـﻴﻦ ﺁﻣـﺪﻩ ﺍﺳـﺖ‪» :‬ﺩﺭ‬
‫ﺳﻠﺴﻠﻪﻱ ﻋﻠﺖﻫﺎ ﻭ ﻣﻌﻠﻮﻝﻫﺎﻱ )ﻓﺮﺿﺎ ﻧﺎﻣﺘﻨﺎﻫﻲ( ﻓﺎﺻﻠﻪﻱ ﺑﻴﻦ ﻫﺮ ﻣﻌﻠﻮﻟﻲ ﺭﺍ ﺑﺎ ﻫﺮ ﻋﻠﺘـﻲ ﻛـﻪ ﺩﺭ ﻧﻈـﺮ‬
‫ﺑﮕﻴﺮﻳﻢ ﻣﺘﻨﺎﻫﻲ ﻣﻲﺑﺎﺷﺪ؛ ﺯﻳﺮﺍ ﺁﻥ ﻓﺎﺻﻠﻪ »ﻣﺤﺼﻮﺭ ﺑﻴﻦ ﺣﺎﺿﺮﻳﻦ« ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻛﻞ ﺳﻠﺴﻠﻪ ﻣﺮﻛﺐ ﺍﺯ ﺁﻥ‬
‫ﻣﻌﻠﻮﻝﻫﺎ ﻭ ﻋﻠﺖﻫﺎ ﺍﺳﺖ ﻭ ﻣﺴﺎﻭﻱ ﺁﻥ ﻓﺎﺻﻠﻪﻫﺎﺳﺖ ﻭ ﻣﺴﺎﻭﻱ ﻣﺘﻨـﺎﻫﻲ ﻗﻄﻌـﺎ ﻣﺘﻨـﺎﻫﻲ ﺍﺳـﺖ ﭘـﺲ ﺁﻥ‬
‫ﺳﻠﺴﻠﻪﻱ ﻋﻠﺖﻫﺎ ﻭ ﻣﻌﻠﻮﻝﻫﺎﻱ ﻣﺘﻨﺎﻫﻲ ﻭ ﻓﺮﺽ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺑﻮﺩﻥ ﺁﻥ ﻏﻠـﻂ ﺍﺳـﺖ«‪ -‬ﺭ‪.‬ﻙ‪ :‬ﺳـﻴﺮ ﺗﺤﻠﻴﻠـﻲ‬
‫ﻛﻼﻡ ﺍﻫﻞ ﺳﻨﺖ‪ ،‬ﻋﺒﺪﺍﷲ ﺍﺣﻤﺪﻳﺎﻥ ﺹ‪) 251‬ﻣﺘﺮﺟﻢ(‬
‫‪» -2‬ﺩﻭﺭ« ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺩﻭ ﭼﻴﺰ ﻫﺮﻳﻚ ﺑﺮﺍﻱ ﻫﻤﺪﻳﮕﺮ ﻋﻠﺖ ﺑﺎﺷﻨﺪ ﻛﻪ ﻳـﺎ ﺑـﺪﻭﻥ ﻭﺍﺳـﻄﻪ ﺍﺳـﺖ‪،‬‬
‫ﻣﺎﻧﻨﺪ )ﺍﻟﻒ( ﻋﻠﺖ ﻭﺟﻮﺩ )ﺏ( ﺑﺎﺷﺪ ﻭ )ﺏ( ﻧﻴﺰ ﻋﻠﺖ ﻭﺟﻮﺩ )ﺍﻟـﻒ( ﺑﺎﺷـﺪ‪ .‬ﭼﻨـﻴﻦ ﺩﻭﺭﻱ ﺭﺍ »ﻣﺼـﺮﺡ«‬
‫ﻣﻲﻧﺎﻣﻨﺪ ﻭ ﻳﺎ ﺑﺎ ﻭﺍﺳﻄﻪ ﺍﺳﺖ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﻛﻪ »ﺍﻟﻒ« ﻋﻠﺖ ﻭﺟـﻮﺩ »ﺏ« ﺑﺎﺷـﺪ ﻭ )ﺏ( ﻋﻠـﺖ ﻭﺟـﻮﺩ )ﺝ(‬
‫ﺑﺎﺷﺪ ﻭ )ﺝ( ﻋﻠﺖ ﻭﺟﻮﺩ )ﺍﻟﻒ( ﺑﺎﺷﺪ ﻭ ﭼﻨﻴﻦ ﺩﻭﺭﻱ ﺭﺍ »ﻣﻀﻤﺮ« ﻣﻲﻧﺎﻣﻨـﺪ ﺭ‪.‬ﻙ‪ :‬ﺷـﺮﺡ ﻣﻮﺍﻗـﻒ ﺳـﻴﺪ‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪28‬‬

‫ﻣﻲﺭﻭﻳﻢ ﺗﺎ ﺁﺧﺮ ﻭ ﺩﺭ ﺁﺧﺮ ﻫﻢ ﺩﻭﺑﺎﺭﻩ ﺑﻪ ﺍﻭﻝ ﺑﺎﺯ ﻣﻲﮔﺮﺩﻳﻢ‪ .‬ﻣﺜﻼً ﺍﮔﺮ ﺍﻳﻦ ﺑﺮﻫﺎﻥ ﺭﺍ ﺩﺭ ﺍﻧﺴﺎﻥ‬
‫ﻓﺮﺽ ﻛﻨﻴﻢ؛ ﻣﺮﺍ ﭘﺪﺭﻡ ﺧﻠﻖ ﻛﺮﺩ ﻭ ﭘﺪﺭﻡ ﺭﺍ ﭘﺪﺭﺵ ﺧﻠﻖ ﻛﺮﺩ ﻭ ‪ ...‬ﺗﺎ ﻣﻲﺭﺳـﺪ ﺑـﻪ ﺁﺩﻡ ﻭ ﺁﺩﻡ‬
‫ﺭﺍ ﻣﻦ ﺧﻠﻖ ﻛﺮﺩﻩﺍﻡ‪ .‬ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﻧﻴﺰ ﺍﻣﻜﺎﻥ ﭘﺬﻳﺮ ﻧﻴﺴﺖ ﭘﺲ »ﺩﻭﺭ« ﻫﻢ ﺩﺭﺳﺖ ﻧﻴﺴﺖ‪.‬‬
‫ﭘﺲ ﻫﺮﭼﻨﺪ ﻫﻢ ﺳﻤﺞ ﺑﺎﺷﻴﻢ ﻭ ﺑﮕﻮﺋﻴﻢ ﺍﻳﻦ ﺭﺍ ﺁﻥ ﺁﻓﺮﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﺩﻳﮕـﺮﻱ ﻭ ‪ ،...‬ﭼـﺎﺭﻩﺍﻱ‬
‫ﻧﺪﺍﺭﻳﻢ ﻏﻴﺮ ﺍﺯ ﺁﻥ ﻛﻪ ﺑﻪ ﻧﻬﺎﻳﺘﻲ ﺑﺮﺳﻴﻢ ﻛﻪ ﺁﻥ ﻧﻬﺎﻳـﺖ ﺭﺍ ﻧﻴـﺰ ﻛﺴـﻲ ﺧﻠـﻖ ﻛـﺮﺩﻩ ﺑﺎﺷـﺪ ﻛـﻪ‬
‫ﺧﻮﺩﺵ ﻫﻢ ﻣﻤﻜﻦ ﻧﺒﺎﺷﺪ‪ .‬ﭼﻮﻥ ﺍﮔﺮ ﻣﻤﻜﻦ ﺑﺎﺷﺪ ﺩﻭﺑﺎﺭﻩ ﻫﻤﻴﻦ ﺑﺤﺚﻫﺎ ﺑﻪ ﻣﻴﺎﻥ ﻣﻲﺁﻳﺪ‪.‬‬
‫ﻳﻌﻨﻲ ﻣﻲﺑﺎﻳﺴﺖ ﺍﻭ ﻣﻮﺟﻮﺩﻱ ﺑﺎﺷﺪ ﻛﻪ ﻫﻢ ﭼﻮﻥ ﺍﻳﻨﺎﻥ ﺑﻪ ﻧﺴﺒﺖ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﺑـﻲﻃـﺮﻑ‬
‫ﻧﺒﺎﺷﺪ‪ .‬ﻓﻌﻼ ﻧﻤﻲﺷﻮﺩ ﻛﻪ ﻣﻤﺘﻨﻊ ﺑﻮﺩﻩ ﻭ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷـﺪ‪ ،‬ﺯﻳـﺮﺍ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ؛ ﭼـﻮﻥ ﺍﮔـﺮ‬
‫ﻧﺒﺎﺷﺪ ﭼﮕﻮﻧﻪ ﻣﻲﺗﻮﺍﻧﺪ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﺭﺍ ﺧﻠﻖ ﻛﻨﺪ؟‬
‫ﺑﻮﺩﻧﺶ ﺍﺯ ﺍﻳﻦ ﻗﺴﻢِ »ﻣﻤﻜﻦ« ﻧﻴﺴـﺖ ﻛـﻪ ﻭﺟـﻮﺩ ﻭ ﻋـﺪﻡ ﺑـﺮﺍﻳﺶ ﻣﺴـﺎﻭﻱ ﺑﺎﺷـﺪ ﭼـﻮﻥ‬
‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﮔﻔﺘﻴﻢ‪) ،‬ﺍﻳﻦ ﺍﺳﺘﺪﻻﻝ( ﺩﺍﺭﺍﻱ ﺍﺷﻜﺎﻝ ﺍﺳﺖ‪ .‬ﻣﻲﺑﺎﻳﺴﺖ ﭼﻴﺰﻱ ﺑﺎﺷﺪ ﻛﻪ ﺫﺍﺗﺶ ﺑﺎ‬
‫ﻭﺟﻮﺩ ﻣﺘﻼﺯﻡ ﺑﺎﺷﺪ‪ .‬ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ ﺫﺍﺗﻲ ﺑﺪﻭﻥ ﻭﺟﻮﺩ ﺑﺮﺍﻱ ﺍﻭ ﺗﺼﻮﺭ ﻛـﺮﺩ‪ .‬ﺑـﻪ ﺧـﺎﻃﺮ ﺁﻥ ﻛـﻪ‬
‫ﭘﻴﺸﺘﺮ ﻧﻴﺰ ﮔﻔﺘﻴﻢ؛ ﭼﻮﻥ ﺍﮔﺮ )ﺍﻳﻦ ﻃﻮﺭ ﻧﺒﺎﺷﺪ( »ﻣﻤﻜﻦ« ﻣﻲﺷﻮﺩ ﻭ ﺁﻥ ﻣﺸـﻜﻼﺕ )ﻛـﻪ ﭘﻴﺸـﺘﺮ‬
‫ﺍﺷﺎﺭﻩ ﻛﺮﺩﻳﻢ( ﺑﺮﺍﻳﺶ ﺍﻳﺠﺎﺩ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﭘﺲ ﻳﻌﻨﻲ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺭﺍ ﻣﺠﺒﻮﺭ ﻣﻲﻛﻨﺪ ﻛﻪ ﻗﺎﺋﻞ ﺑﺎﺷﻴﻢ ﺑﻪ ﺍﻳﻦ ﻛﻪ »ﻛﺴﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‬
‫ﻛﻪ ﻣﺒﺪﺃ ﺍﻳﻦ ﻋﺎﻟﻢ ﺍﺳﺖ ﻭ ﺁﻥ ﻛﺲ ﻧﻴﺰ ﻫﺮﮔﺰ ﻭﺟـﻮﺩ ﺍﺯ ﺫﺍﺗـﺶ ﺟـﺪﺍ ﻧﻴﺴـﺖ‪ 1 «.‬ﺗﺼـﻮﺭ ﺫﺍﺕ‬
‫‪F24‬‬

‫ﺷﺮﻳﻒ ﺟﺮﺟﺎﻧﻲ ﺝ‪ 1‬ﺹ‪530‬؛ ﻃﻮﺍﻟﻊ ﺍﻻﻧﻮﺍﺭ ﻗﺎﺿﻲ ﺑﻴﻀﺎﻭﻱ ﻫﺎﻣﺶ ﺷﺮﺡ ﻣﻮﺍﻗـﻒ ﺝ‪ 1‬ﺹ‪410‬؛ ﺷـﺮﺡ‬
‫ﺗﻬﺬﻳﺐ ﺍﻟﻜﻼﻡ ﻋﻼﻣﻪ ﺗﻔﺘﺎﺯﺍﻧﻲ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﺷﻴﺦ ﻣﻬﺎﺟﺮ ﺝ‪ 1‬ﺹ‪154‬؛ ﺩﺭﺭﺍﻟﺠﻼﻟﻴﻪ ﺍﺳﺘﺎﺩ ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﺝ‪1‬‬
‫ﺹ‪217‬؛ ﺍﺻﻮﻝ ﺍﻟـﺪﻳﻦ ﺍﻻﺳـﻼﻣﻲ ﺩﻛﺘـﺮ ﺭﺷـﺪﻱ ﻭ ﻗﺤﻄـﺎﻥ ﻋﺒـﺪﺍﻟﺮﺣﻤﻦ ﺹ‪67‬؛ ﺷـﺮﺡ ﻣﻘﺎﺻـﺪ ﺝ‪1‬‬
‫ﺹ‪ .164‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﺳﻴﺮ ﻛﻼﻡ ﺍﻫﻞ ﺳﻨﺖ ﺍﺯ ﺣﺴـﻦ ﺑﺼـﺮﻱ ﺗـﺎ ﺍﺑﻮﺍﻟﺤﺴـﻦ ﺍﺷـﻌﺮﻱ ﺍﺛـﺮ ﺍﺳـﺘﺎﺩ ﻋﺒـﺪﺍﷲ‬
‫ﺍﺣﻤﺪﻳﺎﻥ ﺹ‪) 246‬ﻣﺘﺮﺟﻢ(‬
‫‪ -1‬ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺖﻫﺎ ﻳﺎ ﺍﺻﻄﻼﺣﺎً ﻣﺎﺩﻱﮔﺮﺍﻳﺎﻥ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﺍﺯ ﺩﻭ ﺗﻨﺎﻗﺾِ ﺩﻭﺭ ﻭ ﺗﺴﻠﺴﻞ ﻛﻪ ﺍﺳﺘﺎﺩ ﺳﺒﺤﺎﻧﻲ ﻧﻴﺰ‬
‫ﺑﺪﺍﻥ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻧﺪ ﺭﻫﺎﻳﻲ ﻳﺎﺑﻨﺪ ﻣﻌﺘﻘﺪ ﺍﻧﺪ ﻛﻪ ﺁﻥ ﻣﺒﺪﺃ ﻭ ﺁﻥ ﺧﺎﻟﻖ‪ ،‬ﺧﻮﺩ‪ ‬ﻃﺒﻴﻌﺖ ﺍﺳﺖ ﻳﻌﻨﻲ ﻃﺒﻴﻌﺖ ﺍﻳـﻦ‬
‫ﻋﺎﻟﻢ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﭘﺎﺳﺦ ﺁﻥ ﻛﻪ ﺍﮔﺮ ﻃﺒﻴﻌﺖ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﻧﺪﻩﻱ ﻛﺎﺋﻨﺎﺕ ﺑﺎﺷﺪ ﻻﺯﻡ ﺍﺳﺖ ﻛـﻪ‬
 ‫‪29‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺑﻲﻭﺟﻮﺩ ﺑﺮﺍﻱ ﺍﻭ ﺍﻣﻜﺎﻥﭘﺬﻳﺮ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺭﺍ ﻭﺍﺩﺍﺭ ﻣﻲﻛﻨﺪ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﻗﺎﺋﻞ ﺑﺎﺷـﻴﻢ‬
‫ﺑﻪ ﻭﺟﻮﺩ ﺧﺪﺍ‪ .‬ﻛﺴﻲ ﻛﻪ ﻭﺟﻮﺩﺵ ﻣﻲﺑﺎﻳﺴﺖ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺑـﻪ ﺍﻳـﻦ ﺍﺳـﺘﺪﻻﻝ‪» ،‬ﺩﻟﻴـﻞ‬
‫ﺍﻣﻜﺎﻥ« ﮔﻮﻳﻨﺪ ﻛﻪ ﻓﻼﺳﻔﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻣﻲﺑﺮﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺩﻻﻳﻞ ﭘﺮ ﺑﺮﻛﺖ ﺩﻳﮕﺮﻱ ﻛﻪ ﺩﻳـﻦ ﺁﻥ ﺭﺍ‬
‫ﻣﻌﺮﻓﻲ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﻓﻘﻂ ﺑﻪ ﻫﻤﻴﻦ ﻣﻮﺭﺩ ﺍﻛﺘﻔﺎ ﻣﻲﻛﻨﻴﻢ‪.‬‬
‫ﭘﺲ ﺑﻨﮕﺮﻳﻢ ﻛﻪ ﺑﺎ ﭼﻪ ﺳﻠﺴﻠﻪﺍﻱ ﺑﺪﻳﻦ ﺟﺎ ﺭﺳﻴﺪﻳﻢ‪ .‬ﻧﻴﺮﻭﻱ ﺑﺼﺮ ﺩﺳﺖ ﺑﻪ ﻛﺎﺭ ﺷـﺪ‪ .‬ﭘـﺲ‬
‫ﺍﺯ ﺁﻥ ﺑﻪ ﺍﻳﻦ ﺳﻪ ﻣﻔﻬﻮﻡ »ﻣﻤﻜﻦ«‪» ،‬ﻣﻤﺘﻨﻊ« ﻭ »ﻭﺍﺟﺐ« ‪ 1‬ﺭﺳﻴﺪﻳﻢ‪ .‬ﺍﻳﻦ ﻋﺎﻟﻢ ﺭﺍ ﺑﺮﺭﺳﻲ ﻛـﺮﺩﻳﻢ‬
‫‪F25‬‬

‫ﻭ ﺩﻳﺪﻳﻢ ﻛﻪ ﺩﺭ ﺑﺨﺶ »ﻣﻤﻜﻦ« ﺑﻮﺩ ﻭ »ﻣﻤﺘﻨﻊ« ﻧﺒﻮﺩ ﭼﻮﻥ ﻛـﻪ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ ﻭ »ﻭﺍﺟـﺐ« ﻫـﻢ‬
‫ﻧﺒﻮﺩ ﭼﻮﻥ ﻛﻪ ﻓﺮﺽ ﻋﺪﻡ ﺑﺮﺍﻱ ﺁﻥ ﻧﻴﺰ ﺩﺍﺭﺍﻱ ﺍﺷﻜﺎﻝ ﻧﻴﺴﺖ ﻭ ﭼﻮﻥ ﻧﻪ ﺗﺴﻠﺴﻞ ﺩﺭﺳـﺖ ﺑـﻮﺩ‬
‫ﻭ ﻧﻪ ﺩ‪‬ﻭﺭ‪ ،‬ﭘﺲ ﺍﺯ ﺍﻳﻦﻫﺎ ﺩﻳﮕﺮ ﭼﺎﺭﻩﺍﻱ ﺑﺮﺍﻳﻤﺎﻥ ﺑﺎﻗﻲ ﻧﻤﺎﻧﺪ ﻏﻴﺮ ﺍﺯ ﺍﻳـﻦ ﻛـﻪ ﻗﺎﺋـﻞ ﺑﺎﺷـﻴﻢ ﺑـﻪ‬
‫ﻭﺟﻮﺩ ﭼﻴﺰﻱ ﺩﻳﮕﺮ ﻛﻪ ﺍﻭ ﻧﻪ ﻣﻤﺘﻨﻊ ﺍﺳﺖ ﻭ ﻧﻪ ﻣﻤﻜﻦ ﻭ ﺑﺮﺍﻱ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﺑﻲﻃﺮﻑ ﻧﻴﺴـﺖ‬

‫ﭼﻨﺪ ﺻﻔﺖ ﺭﺍ ﺩﺍﺭﺍ ﺑﺎﺷﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﻳﻦ ﺻﻔﺎﺕ ﺳﻤﻊ‪ ،‬ﺑﺼﺮ‪ ،‬ﻋﻠﻢ‪ ،‬ﻛﻼﻡ‪ ،‬ﺍﺭﺍﺩﻩ‪ ،‬ﺣﻴـﺎﺕ ﻭ ﻗـﺪﺭﺕ ﺍﺳـﺖ‪.‬‬
‫ﭼﻮﻥ ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺍﮔﺮ ﺩﺍﺭﺍﻱ ﻋﻠﻢ ﻧﺒﺎﺷﺪ ‪ -‬ﻳﻌﻨﻲ ﺟﺎﻫﻞ ﺑﺎﺷﺪ – ﻫﻴﭻﮔﺎﻩ ﻧﻤﻲﺗﻮﺍﻧﺪ ﻣﻮﺟﻮﺩﺍﺗﻲ ﺭﺍ ﺑﻴﺎﻓﺮﻳﻨـﺪ‬
‫ﻛﻪ ﺩﺍﺭﺍﻱ ﻋﻠﻢ ﺑﺎﺷﺪ ﻳﺎ ﺍﮔﺮ ﺩﺍﺭﺍﻱ ﻗﺪﺭﺕ ﻧﺒﺎﺷﺪ ‪ -‬ﻳﻌﻨﻲ ﻋﺎﺟﺰ ﺑﺎﺷﺪ – ﻫﻴﭻﮔﺎﻩ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺍﺷـﻴﺎﻳﻲ ﺭﺍ ﺑـﻪ‬
‫ﻭﺟﻮﺩ ﺁﻭﺭﺩ ﻛﻪ ﺍﺯ ﻧﻴﺮﻭﻱ ﻗﺪﺭﺕ ﺑﺮﺧﻮﺭﺩﺍﺭﻧﺪ ﻳﺎ ﺍﮔﺮ ﺩﺍﺭﺍﻱ ﺍﺭﺍﺩﻩ ﻧﺒﺎﺷﺪ ‪ -‬ﻳﻌﻨﻲ ﻣﺠﺒﻮﺭ ‪ -‬ﺑﺎﺷﺪ ﻫﻴﭻﮔـﺎﻩ‬
‫ﻧﻤﻲﺗﻮﺍﻧﺪ ﻣﻮﺟﻮﺩﺍﺗﻲ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﺧﻠﻖ ﻛﻨﺪ ﻛﻪ ﺍﺯ ﻧﻴﺮﻭﻱ ﺍﺭﺍﺩﻩ ﺑﻬﺮﻩ ﺑﺮﺩﻩﺍﻧﺪ ﻭ ‪ ...‬ﭘﺲ ﺍﮔﺮ ﺑـﻪ ﻭﺟـﻮﺩ‬
‫ﭼﻨﻴﻦ ﺻﻔﺎﺗﻲ ﺩﺭ ﻃﺒﻴﻌﺖ ﺍﻋﺘﺮﺍﻑ ﻛﺮﺩﻧﺪ ﺑﺪﺍﻥﻫﺎ ﻣﻲﮔﻮﺋﻴﻢ ﺍﻳـﻦ ﻃﺒﻴﻌﺘـﻲ ﻛـﻪ ﺍﺯ ﺁﻥ ﺩﻡ ﻣـﻲﺯﻧﻴـﺪ ﻫﻤـﺎﻥ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﺑﺎ ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﻛﻪ ﻣﺎ ﺁﻥ ﺭﺍ »ﺍﷲ« ﻣﻲﻧﺎﻣﻴﻢ ﻭ ﺷﻤﺎ ﻃﺒﻴﻌﺖ‪ .‬ﻭ ﺍﮔﺮ ﻭﺟﻮﺩ ﺍﻳﻦ ﺻـﻔﺎﺕ ﺑـﺮﺍﻱ‬
‫ﻃﺒﻴﻌﺖ ﺭﺍ ﺍﻧﻜﺎﺭ ﻛﻨﻨﺪ ﺑﺪﺍﻥﻫﺎ ﻣﻲﮔﻮﻳﻴﻢ ﻛﻪ ﻃﺒﻴﻌـﺖ ﻋـﺎﺟﺰ ﻭ ﺑـﻲﺍﺭﺍﺩﻩ ﻭ ﻣـﺮﺩﻩ ﻭ ﺟﺎﻫـﻞ ﻭ ‪ ...‬ﭼﮕﻮﻧـﻪ‬
‫ﻣﻲﺗﻮﺍﻧﺪ ﻣﻮﺟﻮﺩﺍﺗﻲ ﺭﺍ ﺑﻴﺎﻓﺮﻳﻨﺪ ﻛﻪ ﻋﺎﻟﻢ ﻭ ﻗﺎﺩﺭ ﻭ ﺯﻧﺪﻩ ﻭ ‪ ...‬ﻫﺴﺘﻨﺪ؟! )ﻣﺘﺮﺟﻢ(‬
‫‪ -1‬ﺷﻴﺦ ﻣﺤﻤﺪ ﻋﺒﺪﻩ ﺩﺭ ﻛﺘﺎﺏ »ﺭﺳﺎﻟﺔ ﺍﻟﺘﻮﺣﻴﺪ« ﺹ‪ 24‬ﺩﺭﺑﺎﺭﻩﻱ ﺍﻳﻦ ﺳﻪ ﻣﻔﻬﻮﻡ ﭼﻨﻴﻦ ﻣﻲﮔﻮﻳﺪ‪» :‬ﻫﺮ ﻣﻔﻬﻮﻡ‬
‫ﻭ ﻣﻌﻠﻮﻣﻲ ﻭ ﻫﺮﭼﻪ ﺑﻪ ﺗﺼﻮﺭ ﻣﺎ ﺩﺭ ﺁﻳﺪ‪ ،‬ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﻭﺟﻮﺩ ﻭ ﻋﺪﻣﺶ ﺗﻨﻬﺎ ﺳﻪ ﻗﺴﻢ ﺩﺍﺭﻧﺪ‪ :‬ﻗﺴـﻢ ﺍﻭﻝ ﺁﻥ‬
‫ﻛﻪ ﻭﺟﻮﺩﺵ ﺫﺍﺗﻲ ﻭ ﻣﻘﺘﻀﺎﻱ ﺫﺍﺗﺶ ﺑﺎﺷﺪ ﻛﻪ ﺁﻥ ﺭﺍ »ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ« ﻣﻲﻧﺎﻣﻨﺪ‪ .‬ﻗﺴﻢ ﺩﻭﻡ ﺁﻥ ﻛﻪ ﻋﺪﻣﺶ‬
‫ﺫﺍﺗﻲ ﻭ ﻣﻘﺘﻀﺎﻱ ﺫﺍﺗﺶ ﺑﺎﺷﺪ ﻛﻪ ﺁﻥ ﺭﺍ »ﻣﻤﺘﻨﻊ ﺍﻟﻮﺟﻮﺩ« ﻣﻲﻧﺎﻣﻨﺪ ﻭ ﻗﺴﻢ ﺳـﻮﻡ ﻭ ﺁﺧـﺮﻳﻦ ﺁﻥ ﻛـﻪ‪ ،‬ﻫـﻴﭻ‬
‫ﻛﺪﺍﻡ ﺍﺯ ﻭﺟﻮﺩ ﻭ ﻋﺪﻣﺶ ﺫﺍﺗﻲ ﻭ ﻣﻘﺘﻀﺎﻱ ﺫﺍﺗﺶ ﻧﺒﺎﺷﺪ‪ ،‬ﺑﻠﻜﻪ ﻫﻢ ﻭﺟﻮﺩ ﻭ ﻫﻢ ﻋﺪﻣﺶ ﻋﺎﺭﺿﻲ ﻭ ﻧﺎﺷـﻲ‬
‫ﺍﺯ ﻳﻚ ﺳﺒﺐ ﺧﺎﺭﺝ ﺍﺯ ﺫﺍﺕ ﺁﻥ ﭼﻴﺰ ﺑﺎﺷﺪ‪ ،‬ﻛﻪ ﺁﻥ ﺭﺍ »ﻣﻤﻜﻦ ﺍﻟﻮﺟﻮﺩ« ﻣﻲﻧﺎﻣﻨﺪ‪) «.‬ﻣﺘﺮﺟﻢ(‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪30‬‬

‫ﺑﻠﻜﻪ ﺍﻭ ﺫﺍﺗﺶ ﻭﺟﻮﺩ ﺭﺍ ﺍﻗﺘﻀﺎ ﻣﻲﻛﻨﺪ‪ ،‬ﻳﻌﻨﻲ ﻣﻲﺑﺎﻳﺴﺖ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺩﻗـﺖ ﺩﺭ ﻫﻤـﻴﻦ‬
‫ﻣﻮﺿﻮﻉ‪ ،‬ﺑﺮﺍﻱ ﺭﺩ ﻫﻤﻪﻱ ﺁﻥ ﺍﺷﻜﺎﻻﺕ ﻛﺎﻓﻲ ﺍﺳﺖ‪.‬‬

‫ﺩﻟﻴﻞ ﻧﺒﻮﺩ ﺧﺎﻟﻖ ﺑﺮﺍﻱ ﺧﺪﺍ‬

‫ﺍﻣﺎ ﻛﺴﻲ ﻛﻪ ﻣﻲﮔﻮﻳﺪ ﺍﮔﺮ ﻫﺮ ﭼﻴﺰﻱ ﺭﺍ ﺧﺪﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﭘﺲ ﭼﻪ ﻛﺴﻲ ﺍﻭ ﺭﺍ ﺧﻠﻖ ﻛﺮﺩﻩ‬
‫ﺍﺳﺖ؟! ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺮﻧﺎﻣﻪ ﻭ ﺿﺎﺑﻄﻪﺍﻱ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺁﻥ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﺮ ﺳﻮﺍﻟﻲ ﻛـﻪ‬
‫ﺍﺯ ﺍﻭ ﭘﺮﺳﻴﺪﻩ ﻣﻲﺷﻮﺩ ﺭﻋﺎﻳﺖ ﻛﻨﺪ‪ ،‬ﺍﺯ ﺳﻮﺍﻻﺕ ﺯﻳﺎﺩﻱ ﻧﺠﺎﺕ ﻣﻲﻳﺎﺑﺪ‪ .‬ﻭ ﺁﻥ ﻫﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﺩﺭ ﻛﻠﻤﺎﺕ ﺩﻗﺖ ﻛﻨﺪ‪) .‬ﺯﻣﺎﻧﻲ ﻛﻪ( ﻣﻲﮔﻮﻳﺪ ﻫﺮﭼﻴﺰﻱ ﺭﺍ ﺧﺪﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﭘﺲ ﭼﻪ ﻛﺴـﻲ ﺍﻭ‬
‫ﺭﺍ ﺧﻠﻖ ﻛﺮﺩﻩ ﺍﺳﺖ؟ ﺑﺎﻳﺪ ﺑﮕﻮﻳﺪ ﻛﻪ »ﭼﻴﺰ« ﻳﻌﻨﻲ ﭼﻪ؟ )ﻣﻘﺼﻮﺩﺵ ﺍﺯ ﺍﻳﻦ »ﭼﻴﺰ« ﭼﻴﺴـﺖ( ﻭ‬
‫»ﭼﻴﺰ« ﺭﺍ ﭼﮕﻮﻧﻪ ﺗﺼﻮﺭ ﻛﺮﺩﻩ ﺍﺳﺖ؟ ﺩﺭ ﺍﻳﻨﺠﺎ )ﻣﻌﻨﺎﻱ( «ﺧﻠﻖ«‪» ،‬ﺧـﺪﺍ«‪» ،‬ﻫـﺮ« ﻭ ‪ ...‬ﺭﻭﺷـﻦ‬
‫ﺍﺳﺖ ﺍﻣﺎ ﺑﺮ ﺳﺮ ﺍﻳﻦ ﻛﻠﻤﻪ »ﭼﻴﺰ« ﺑﺤﺚ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﻣﺒﻬﻢ ﺍﺳﺖ ﻭ ﻣﻲﺑﺎﻳﺴﺖ ﺁﻥ ﺭﺍ ﺭﻭﺷـﻦ‬
‫ﻛﻨﻴﻢ‪ .‬ﻭﻗﺘﻲ ﻛﻪ ﺁﻥ ﺭﺍ ﺭﻭﺷﻦ ﻛﺮﺩﻳﻢ‪ ،‬ﺧﻮﺩ ﺑﻪ ﺧﻮﺩ ﺳﻮﺍﻝ ﻣﺘﻼﺷﻲ ﻣﻲﺷﻮﺩ‪:‬‬
‫ﻣﻲﮔﻮﻳﻴﻢ ﻛَﻲ ﻣﺎ ﮔﻔﺘﻪﺍﻳﻢ ﻫﺮ ﭼﻴﺰﻱ ﺩﺍﺭﺍﻱ ﺧﺎﻟﻖ ﺍﺳﺖ‪ .‬ﻣﺎ ﮔﻔﺘـﻪﺍﻳـﻢ ﺁﻧﭽـﻪ ﻛـﻪ ﻣـﺎ ﺁﻥ ﺭﺍ‬
‫ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨﻴﻢ ﻭ ﺁﻧﭽﻪ ﻛﻪ ﻣﺎ ﻣﻲﺩﺍﻧﻴﻢ ﻛـﻪ ﺩﺭ ﺍﻳـﻦ ﻋـﺎﻟﻢ ﻭﺟـﻮﺩ ﺩﺍﺭﻧـﺪ‪ ،‬ﻓـﺮﺽ ﻋﺪﻣﺸـﺎﻥ‬
‫ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ﻭﻗﺘﻲ ﻛﻪ ﭼﻨﻴﻦ ﺑﺎﺷﻨﺪ ﺍﻳﻦﻫﺎ ﺧﻮﺩﺷﺎﻥ »ﻣﻤﻜﻦ« ﺍﻧﺪ ﻭ ﺑـﺮﺍﻱ ﻭﺟـﻮﺩ ﻭ ﻋـﺪﻡ‬
‫ﺑﻲﻃﺮﻑ ﺍﻧﺪ ﻭ ﻣﻲﺑﺎﻳﺴﺖ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺍﻳﻦﻫﺎ ﺭﺍ ﺧﻠﻖ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﺍﻣـﺎ‬
‫ﺍﻛﻨﻮﻥ ﻛﻪ ﺑﻪ ﺁﻥ ﭼﻴﺰ ﺭﺳﻴﺪﻳﻢ‪ ،‬ﺩﺭ ﻫﻤﺎﻥ ﻗﺪﻡ ﺍﻭﻝ ﺑﺎ ﺍﻳﻦ ﻗﻴﺪ ﺑـﻪ ﺍﻭ ﺭﺳـﻴﺪﻳﻢ ﻛـﻪ ﺍﻭ ﺑـﺎ ﻋـﺪﻡ‬
‫ﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ ﻭ ﺫﺍﺕ ﺍﻭ ﻭﺟﻮﺩ ﺭﺍ ﺍﻗﺘﻀﺎ ﻣﻲﻛﻨﺪ‪ .‬ﭘﺲ ﻭﻗﺘﻲ ﭼﻨﻴﻦ ﺷﺪ ﺩﻳﮕﺮ ﻫﺮ ﺯﻣـﺎﻧﻲ ﻛـﻪ‬
‫ﺑﮕﻮﻳﻴﻢ ﻫﺮ ﭼﻴﺰﻱ ﺩﺍﺭﺍﻱ ﺧﺎﻟﻖ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﻫﺮﭼﻴﺰﻱ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﺑـﻲﻃـﺮﻑ‬
‫ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﻳﻦ ﻛﻠﻤﻪﻱ »ﭼﻴﺰ« ﻛﻪ ﮔﻔﺘﻴﻢ ﺍﺑﻬﺎﻡ ﺩﺍﺭﺩ‪ ،‬ﺩﺍﺭﺍﻱ ﺍﻳﻦ ﻗﻴﺪ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﺑﺮﺍﻱ ﻫﺮ »ﭼﻴﺰﻱ« ﻛﻪ ﺑﺪﻳﻦ ﮔﻮﻧﻪ »ﻣﻤﻜﻦ« ﺑﻮﺩﻩ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﺑـﻲﻃـﺮﻑ‬
‫ﺑﺎﺷﺪ‪ ،‬ﻣﻲﮔﻮﻳﻴﻢ ﻛﻪ ﺍﻳﻦ »ﭼﻴﺰ« ﺩﺍﺭﺍﻱ ﺧﺎﻟﻖ ﺍﺳﺖ‪ .‬ﭘﺲ ﺧﺪﺍﻭﻧﺪ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻨﺠﺎ ﺟﺪﺍ ﻣﻲﺷـﻮﺩ‬
‫ﭼﻮﻥ ﺍﻭ ﭼﻴﺰﻱ ﻧﻴﺴﺖ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﺑﻲﻃـﺮﻑ ﺑﺎﺷـﺪ ﺑﻠﻜـﻪ ﺍﻭ ﻫﻤﻴﺸـﻪ ﺫﺍﺗـﺶ‬
‫ﻭﺟﻮﺩ ﺭﺍ ﺍﻗﺘﻀﺎ ﻛﺮﺩﻩ ﻭ ﺗﺼﻮﺭ ﻋﺪﻡ ﺩﺭﺑﺎﺭﻩﻱ ﺍﻭ ﺍﻣﻜﺎﻥﭘﺬﻳﺮ ﻧﻴﺴﺖ ﺗﺎ ﻛﻪ ﺍﻳﻦ ﺳﻮﺍﻝ ﺑـﻪ ﺫﻫـﻦ‬
 ‫‪31‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻣﺘﺒﺎﺩﺭ ﺷﻮﺩ ﻛﻪ ﭼﻪ ﭼﻴﺰﻱ ﺍﻭ ﺭﺍ ﺧﻠﻖ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻗﺘﻲ ﻛﻪ ﻫﻤﻴﺸﻪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﺩﻳﮕـﺮ‬
‫ﺳﻮﺍﻝ ﺧﻮﺩ ﺑﻪ ﺧﻮﺩ ﻣﻨﺘﻔﻲ ﺍﺳﺖ‪.‬‬
‫ﺑﺮﺍﻱ ﺗﻔﻬﻴﻢ ﺍﻳﻦ ﻣﻄﻠﺐ‪ ،‬ﻣﺜﺎﻟﻲ ﺑﻴﺎﻥ ﻣﻲﻛﻨﻢ ‪ -‬ﻫﺮﭼﻨﺪ ﺑﻪ ﻃﻮﺭ ﻛﺎﻣﻞ ﺑﺎ ﺁﻥ ﻣﻄﺎﺑﻖ ﻧﻴﺴـﺖ ‪-‬‬
‫ﻛﻪ ﻣﻄﻠﺐ ﺭﺍ ﺗﻮﺿﻴﺢ ﻣﻲﺩﻫﺪ‪ .‬ﻫﺮ ﮔﻮﺷﻪ ﻭ ﺳﻮﺭﺍﺥ ﺗﺎﺭﻳﻜﻲ ﻛﻪ ﺩﺭ ﺍﻳـﻦ ﻋـﺎﻟﻢ ﻭﺟـﻮﺩ ﺩﺍﺷـﺘﻪ‬
‫ﺑﺎﺷﺪ ﻧﻮﺭ ﺁﻥ ﺭﺍ ﺭﻭﺷﻦ ﻣﻲﻛﻨﺪ ﭘﺲ ﺩﺭ ﺍﻳﻨﺠﺎ ﺳـﻮﺍﻝ ﻛﻨـﻴﻢ ﻛـﻪ ﭼـﻪ ﭼﻴـﺰﻱ ﻧـﻮﺭ ﺭﺍ ﺭﻭﺷـﻦ‬
‫ﻣﻲﻛﻨﺪ؟! ﺍﻳﻦ ﺳﻮﺍﻝ ﻏﻠﻂ ﺍﺳﺖ‪ .‬ﭼﺮﺍ؟! ﭼﻮﻥ ﻛﻪ ﻭﻗﺘﻲ ﻣﻲﮔـﻮﺋﻴﻢ ﻧـﻮﺭ ﻫـﺮ ﺟـﺎﻱ ﺗﺎﺭﻳـﻚ ﺭﺍ‬
‫ﺭﻭﺷﻦ ﻣﻲﻛﻨﺪ ﻳﻌﻨﻲ ﻫﺮ ﺟﺎﻳﻲ ﻛﻪ ﻧﻮﺭﻱ ﻧﻴﺴﺖ ﻧﻮﺭ ﺁﻥ ﺭﺍ ﺭﻭﺷﻦ ﻣﻲﻛﻨﺪ‪ .‬ﻭﻗﺘـﻲ ﻛـﻪ ﮔﻔﺘـﻴﻢ‬
‫ﭘﺲ ﻧﻮﺭ ﺭﺍ ﭼﻪ ﭼﻴﺰﻱ ﺭﻭﺷﻦ ﻣﻲﻛﻨﺪ‪ ،‬ﺍﻳﻦ ﺍﺯ ﺍﺻﻞ ﻏﻠﻂ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺳﻮﺍﻝ ﺑـﺮ ﺍﻳـﻦ ﻓـﺮﺽ‬
‫ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩ ﻛﻪ ﻧﻮﺭ ﻧﻴﺰ ﻧﻮﺭ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺗﺎ ﭼﻴﺰﻱ ﺁﻥ ﺭﺍ ﺭﻭﺷﻦ ﻛﻨﺪ ﺍﻣـﺎ ﻭﻗﺘـﻲ ﻛـﻪ ﮔﻔﺘـﻴﻢ‬
‫ﻧﻮﺭ‪) ،‬ﭼﻮﻥ( ﺫﺍﺕ ﻧﻮﺭ ﺭﻭﺷﻨﺎﻳﻲ ﺍﺳﺖ ﭘﺲ ﭼﻴﺰﻱ ﻻﺯﻡ ﻧﺪﺍﺭﺩ ﺗﺎ ﺁﻥ ﺭﺍ ﺭﻭﺷﻦ ﻛﻨﺪ‪.‬‬
‫ﭘﺲ ﺧﺪﺍ ﺑﻪ ﻫﺮ ﭼﻴﺰﻱ »ﻭﺟﻮﺩ« ﻋﻄﺎ ﻣﻲﻛﻨﺪ ﺍﻣﺎ ﺑﺮﺍﻱ ﺧﺪﺍ‪ ،‬ﻭﺟﻮﺩ ﺍﻗﺘﻀﺎﻱ ﺫﺍﺗـﺶ ﺍﺳـﺖ‪.‬‬
‫ﭘﺲ ﺩﻳﮕﺮ ﺍﻳﻦ ﮔﻮﻧﻪ ﻧﺒﺎﺷﺪ ﻛﻪ ﺧﺪﺍﻱِ ﺑﺪﻭﻥ ﻭﺟﻮﺩ ﺭﺍ ﺗﺼﻮﺭ ﻛﻨﻴﻢ ﺗﺎ ﺑﮕﻮﻳﻴﻢ ﭼﻪ ﻛﺴﻲ ﺑـﻪ ﺍﻭ‬
‫ﻭﺟﻮﺩ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺟﻮﺍﺏ ﺍﻳﻦ ﮔﻮﻧﻪ ﺳﻮﺍﻝﻫﺎ ﺭﺍ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ‪» :‬ﻫـﺮ ﭼﻴـﺰﻱ ﺭﺍ‬
‫ﺧﺪﺍ ﺧﻠﻖ ﻛﺮﺩﻩ ﺍﺳﺖ ﭘﺲ ﺧﺪﺍ ﺭﺍ ﭼﻪ ﻛﺴﻲ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ؟!« ﺑﻪ ﺧﻮﺑﻲ ﻣﻲﺩﻫﺪ‪.‬‬
 ‫‪1‬‬
‫‪F26‬‬‫ﺩﻟﻴﻞ ﺣﺪﻭﺙ‬

‫ﻣﺎ ﺑﻪ ﺍﻳﻦ ﺭﺳﻴﺪﻳﻢ ﻛﻪ ﺍﻳﻦ ﻋﺎﻟﻢ ﺩﺭ ﺗﻐﻴ‪‬ﺮ ﺍﺳﺖ‪ .‬ﺍﻳـﻦ ﺗﻐﻴ‪‬ـﺮ ﻭ ﺷـﺪﻥ ﺍﺯ ﺍﺑﺘـﺪﺍ ﺑـﺎ ﺯﻣـﺎﻥ ﺩﺭ‬
‫ﺍﺭﺗﺒﺎﻁ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻱ ﻣﺜﺎﻝ؛ ﻓﺮﺽ ﻣﻲﻛﻨﻴﻢ ﺳﺎﻋﺖ ﺩﻭﺍﺯﺩﻩ ﻇﻬﺮ ﻳﻚ ﻧﻔﺮ ﺩﺭ ﻫﻤﺪﺍﻥ ﻛﻪ ﺩﺭ ﻣﻴـﺎﻥ‬
‫ﺭﺍﻩ ﻛﺮﻣﺎﻧﺸﺎﻩ ﺑﻪ ﺗﻬﺮﺍﻥ ﺍﺳﺖ ﺩﺭ ﻳﻚ ﻗﻬﻮﻩﺧﺎﻧﻪ ﻳﺎ ﭼﻠﻮﻛﺒﺎﺑﻲ ﻧﺸﺴﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻪ ﻳﻚﺑـﺎﺭﻩ ﺩﺭ ﺁﻥ‬
‫ﺯﻣﺎﻥ ﻣﺎﺷﻴﻨﻲ ﺑﺎ ﺳﺮﻋﺖ ﺻﺪ ﻛﻴﻠﻮﻣﺘﺮ ﺩﺭ ﺳﺮﻋﺖ ﺩﺭ ﺁﻥ ﺟﺎﺩﻩ ﺣﺮﻛﺖ ﻛـﺮﺩﻩ ﻭ ﺭﺩ ﻣـﻲﺷـﻮﺩ‪.‬‬
‫ﺍﻳﻦ ﻫﻢ ﻛﻪ ﻗﺒﻼ ﻣﻲﺩﺍﻧﺴﺖ ﻛﻪ ﻣﺼﺎﻓﺖ ﺑﻴﻦ ﻛﺮﻣﺎﻧﺸﺎﻩ ﺗﺎ ﺗﻬﺮﺍﻥ ‪ 8‬ﺳﺎﻋﺖ ﺍﺳﺖ‪ .‬ﻓﻮﺭﺍً ﺩﺭ ﺍﻳﻨﺠﺎ‬
‫ﻣﻲﻧﺸﻴﻨﺪ ﻭ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﺑﺮﺭﺳﻲ ﻣﻲﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﻣﺎﺷﻴﻦ ﺳﺎﻋﺖ ‪ 8‬ﺻـﺒﺢ )ﺍﺯ‬
‫ﻛﺮﻣﺎﻧﺸﺎﻩ( ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻩ ﻭ ﺳﺎﻋﺖ ‪ 4‬ﺑﻌﺪ ﺍﺯ ﻇﻬﺮ ﺑﻪ ﺗﻬﺮﺍﻥ ﻣﻲﺭﺳـﺪ‪ .‬ﺍﮔـﺮ ﻫـﻢ ﺍﻳـﻦ ﺭﺍ ﻛـﻪ ﺩﺭ‬
‫ﺑﺮﺧﻲ ﺍﺯ ﺟﺎﻫﺎ ﭘﻴﭻ ﻭ ﺧﻢ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺭﺍ ﻟﺤﺎﻅ ﻛﻨـﺪ ﻳـﻚ ﻣﻘـﺪﺍﺭﻱ ﺑـﻪ ﺁﻥ )ﺯﻣـﺎﻥ ﻣـﺬﻛﻮﺭ(‬
‫ﺍﺿﺎﻓﻪ ﻣﻲﻛﻨﺪ‪ .‬ﻭ ﺍﮔﺮ ﺍﺣﺘﻤﺎﻻﺕ ﺩﻳﮕﺮﻱ ﻫﻢ ﭼﻮﻥ ﺑـﺮﻑ ﻭ ﺑـﺎﺭﺍﻥ ﻭ ﭘﻨﭽﺮﺷـﺪﻥ ﻭ ‪ ...‬ﺭﺍ ﻧﻴـﺰ‬
‫ﻣﻄﺮﺡ ﻛﻨﺪ ﺑﺎﺯ ﻣﻘﺪﺍﺭ ﺩﻳﮕﺮﻱ ﺑﻪ ﺁﻥ ﺍﺿﺎﻓﻪ ﻣﻲﻛﻨﺪ‪ .‬ﺍﻣﺎ ﺍﮔـﺮ ﻛﺴـﻲ ﺑﻴﺎﻳـﺪ ﻭ ﺑﮕﻮﻳـﺪ ﻛـﻪ ﺍﻳـﻦ‬
‫)ﻣﺎﺷﻴﻦ( ﺳﺎﻋﺖ ‪ 5‬ﺻﺒﺢ ﺣﺮﻛﺖ ﻛﺮﺩﻩ ﻭ ﭘﻨﭽﺮﻱ ﻳﺎ ﺍﺣﺘﻤﺎﻝ )ﺑﺎﺯﺩﺍﺭﻧﺪﻩﻱ( ﺩﻳﮕﺮﻱ ﻫﻢ ﻭﺟﻮﺩ‬
‫ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ ﻭ ﺟﺎﺩﻩ ﻫﻢ ﻣﺎﻧﻨﺪ ﺭﻭﺯﻫﺎﻱ ﺗﺎﺑﺴﺘﺎﻥ )ﺑﺪﻭﻥ ﺑﺮﻑ ﻭ ﺑﻮﺭﺍﻥ ﻭ ﻋﻮﺍﻣﻞ ﺑﺎﺯﺩﺍﺭﻧـﺪﻩﻱ‬
‫ﺩﻳﮕﺮ ﻓﺼﻮﻝ( ﺑﻮﺩﻩ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺻﻮﺭﺕ ﻭ ﺑﺎ ﺳﻴﺮ ﻋﺎﺩﻱ ﺣﺮﻛﺖ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺳﺎﻋﺖ ‪ 12‬ﺑـﻪ‬
‫ﺍﻳﻨﺠﺎ )ﻫﻤﺪﺍﻥ( ﺭﺳﻴﺪﻩ ﻭ ﺳﺎﻋﺖ ‪ 3‬ﻳﺎ ‪ 4‬ﻧﻴﺰ ﺑﻪ ﺗﻬﺮﺍﻥ ﻣﻲﺭﺳـﺪ ﻭ ﺍﻳـﻦ ﺭﺍ ﺍﮔـﺮ ﻳﻜـﻲ ﺩﻭ ﻧﻔـﺮ‬
‫ﺑﺮﺍﻳﺶ ﻣﻄﺮﺡ ﻛﻨﻨﺪ ﺑﺎﻭﺭ ﻧﻤﻲﻛﻨﺪ ﻭ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﺗﺤﻤﻞ ﻭ ﻗﺒﻮﻝ ﻛﻨﺪ‪ .‬ﭼﮕﻮﻧـﻪ ﺯﻣـﺎﻧﻲ ﻛـﻪ‬
‫ﺳﻴﺮ ﻋﺎﺩﻱ ﺑﻮﺩﻩ‪ ،‬ﺩﺭ ﻣﺴﺎﻓﺘﻲ ﻣﻌﻴﻦ ‪ -‬ﻛﻪ ﻫﻨﻮﺯ ﻣﺴﺎﻓﺖ ﺩﻳﮕﺮﻱ ﺍﺯ ﺁﻥ ﺑﺎﻗﻲ ﻣﺎﻧﺪﻩ ﺍﺳـﺖ – ﺍﻭ‬

‫‪ -1‬ﺍﻳﻦ ﺑﺮﻫﺎﻥ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺗﻮﺳﻂ ﺍﻓﻼﻃﻮﻥ ﺑﺮ ﻭﺟﻮﺩ ﺧﺪﺍ ﺍﻗﺎﻣﻪ ﺷﺪ ﻭ ﺩﺭ ﻛﺘﺎﺑﺶ ﺑﺎ ﻧﺎﻡ »ﺗﻴﻤﺎﺋﻮﺱ« ﺧﻮﺩ ﺁﻥ‬
‫ﺭﺍ »ﺑﺮﻫﺎﻥ ﺳﺒﺒﻲ« ﻧﺎﻡ ﺑﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺗﺤﻘﻴﻖ ﻭ ﺗﻜﻤﻴﻞ ﺁﻥ ﺑﺮﻫﺎﻥ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﺳـﻼﻣﻲ ﺗﺤﻘـﻖ‬
‫ﻳﺎﻓﺘﻪ ﺍﺳﺖ ‪ -‬ﺩﺍﺋﺮﺓ ﺍﻟﻤﻌﺎﺭﻑ ﻓﺮﻳـﺪ ﻭﺟـﺪﻱ ﺝ‪ 1‬ﺹ‪ 488‬ﻛﻠﻤـﻪ »ﺍﻟـﻪ«؛ ﻣﻄـﺎﻟﻊ ﺍﻷﻧﻈـﺎﺭ ﺷـﻤﺲ ﺍﻟـﺪﻳﻦ‬
‫ﺍﺻﻔﻬﺎﻧﻲ ﺝ‪ 1‬ﺹ‪) 419‬ﻣﺘﺮﺟﻢ(‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪34‬‬

‫ﺍﻳﻦ ﻣﺴﺎﻓﺖ ﺭﺍ ﻃﻲ ﻛﺮﺩﻩ ﺍﺳﺖ؟! ﺍﮔﺮ ﻣﺜﻼً ‪ 20‬ﻳﺎ ‪ 30‬ﻧﻔﺮ ﻣﺮﺩﺍﻥ ﻣﻌﺘﻤـﺪ ﻫـﻢ ﺑﻴﺎﻳﻨـﺪ ﻭ ﺑـﺪﻳﻦ‬
‫ﻣﻄﻠﺐ ﺷﻬﺎﺩﺕ ﺩﻫﻨﺪ‪ ،‬ﺗﺎ ﺍﻧﺪﺍﺯﻩﺍﻱ ﻣﻤﻜﻦ ﺍﺳﺖ ﺩﺭ ﻣﻌﻠﻮﻣﺎﺗﻲ ﻛﻪ ﭘـﻴﺶ ﺍﺯ ﺍﻳـﻦ ﺩﺍﺷـﺘﻪ ﺍﺳـﺖ‬
‫ﺷﻚ ﻛﻨﺪ‪ .‬ﺍﮔﺮ ﻫﻢ ﻣﺴﺄﻟﻪ ﺭﺍ ﺑﻴﺸﺘﺮ ﻛﻨﻨﺪ ﻭ ﺑﮕﻮﻳﻨﺪ ﻛﻪ ﻣﺎﺷﻴﻦ ﺩﻳـﺮﻭﺯ ﺣﺮﻛـﺖ ﻛـﺮﺩﻩ ﻭ ﺳـﻴﺮ‬
‫ﺣﺮﻛﺘﺶ ﻧﻴﺰ ﻋﺎﺩﻱ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﻣﻲﺧﻮﺍﻫﻲ ﻗﺒﻮﻝ ﻛﻦ‪ ،‬ﻣﻲﺧﻮﺍﻫﻲ ﻗﺒﻮﻝ ﻧﻜﻦ ﻭ ﺑﻪ ﻫـﺮ ﺣـﺎﻝ‬
‫ﺍﻵﻥ ﺳﺎﻋﺖ ‪ 12‬ﺍﻣﺮﻭﺯ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻫﻤﺪﺍﻥ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﮔﺮ ﻣﺜﻼً ﺻﺪ ﻳﺎ ‪ 200‬ﻧﻔﺮ ﻫﻢ ﺍﻳﻦ ﺭﺍ‬
‫ﺑﮕﻮﻳﻨﺪ‪ ،‬ﺍﻭ ﺑﺪﺍﻥ ﺑﺎﻭﺭ ﻧﻤﻲﻛﻨﺪ‪ .‬ﺍﮔﺮ ﻓﺮﺽ ﻛﻨﻴﻢ ﻣﺜﻼً ﻳﻚ ﻣﻴﻠﻴﻮﻥ ﻧﻔـﺮ ﺍﻧﺴـﺎﻥ ﺻـﺎﺩﻕ ﺍﻳـﻦ ﺭﺍ‬
‫ﺑﮕﻮﻳﻨﺪ ﻣﻤﻜﻦ ﺍﺳﺖ ﺗﺎ ﺍﻧﺪﺍﺯﻩﺍﻱ ﺑﺎ ﺧﻮﺩ ﺑﻴﺎﻧﺪﻳﺸﺪ ﻛﻪ ﻣﺒﺎﺩﺍ ﺩﻳﻮﺍﻧﻪ ﺷﺪﻩ ﺍﻡ‪.‬‬
‫ﺍﻣﺎ ﺍﮔﺮ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﺗﻤﺎﻡ ﺭﺍﺳﺘﮕﻮﺗﺮﻳﻦ ﺍﻧﺴﺎﻥﻫﺎ ﻫﻢ ﺑﻪ ﺍﻭ ﺑﮕﻮﻳﻨﺪ ﻛﻪ ﻣﻲﺑﺎﻳﺴﺖ ﺗـﻮ‬
‫ﺍﻳﻦ ﺭﺍ ﻗﺒﻮﻝ ﻛﻨﻲ ﻛﻪ ﺍﻳﻦ ﻣﺎﺷﻴﻦ ﺩﻩ ﺭﻭﺯ ﻗﺒﻞ ﻳﺎ ﻳﻚ ﻣﺎﻩ ﭘـﻴﺶ ﺍﺯ ﻛﺮﻣﺎﻧﺸـﺎﻩ ﺑـﻪ ﻃـﻮﺭ ﻋـﺎﺩﻱ‬
‫ﺣﺮﻛﺖ ﻛﺮﺩﻩ ﻭ ﺍﻣﺮﻭﺯ ‪ -‬ﺳﺎﻋﺖ ‪ 12‬ﻛﻪ ﺗﻮ ﻣﻲﺑﻴﻨﻲ ‪ -‬ﺩﺭ ﻫﻤﺪﺍﻥ ﺍﺳﺖ ﻭ ﻣﺪﺗﻲ ﺩﻳﮕﺮ ﻫﻢ ﺑـﻪ‬
‫ﺗﻬﺮﺍﻥ ﻣﻲﺭﺳﺪ‪ .‬ﺍﮔﺮ ﺫﺭﻩ ﺫﺭﻩﻱ ﺧﺎﻙﻫﺎ ﻭ ﺭﺍﺳﺘﮕﻮﺗﺮﻳﻦ ﺍﻧﺴﺎﻥﻫﺎ ﻫﻢ ﺍﻳﻦ ﺭﺍ ﺑﺮﺍﻱ ﺍﻭ ﺑﻴﺎﻥ ﻛﻨﻨﺪ‬
‫ﺍﻭ ﺑﺎﻭﺭ ﻧﻤﻲﻛﻨﺪ ﻭ ﻫﻤﻪ ﺭﺍ ﺑﻪ ﺩﻳﻮﺍﻧﮕﻲ ﻣﺘﻬﻢ ﻣﻲﻛﻨﺪ‪.‬‬
‫ﭼﺮﺍ؟ ﻣﮕﺮ ﻣﺴﺄﻟﻪ ﭼﻴﺴﺖ؟ ﻣﺴﺄﻟﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛـﻪ ﻣﺴـﺎﻓﺘﻲ ﻣﻌـﻴﻦ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ ﻭ ﺣﺮﻛﺘـﻲ‬
‫ﺧﺎﺹ ﻧﻴﺰ ﺑﺮﺍﻱ ﺍﻳﻦ ﻣﺎﺷﻴﻦ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳـﻦ ﻣﺎﺷـﻴﻦ ﻣﻘﻄﻌـﻲ ﺍﺯ ﻣﺴـﺎﻓﺘﺶ ﺭﺍ‬
‫ﺣﺮﻛﺖ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻲﺑﺎﻳﺴﺖ ﺑﺮﺍﻱ ﺍﻳﻦ ﺣﺮﻛﺖ ﻣﺒﺪﺃﻳﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻳﻌﻨﻲ ﻣﻲﺑﺎﻳﺴﺖ‬
‫ﻛﻤﻲ ﭘﻴﺶ ﺍﺯ ﺁﻥ )ﻳﻌﻨﻲ ﻣﺒﺪﺃ( ﺷﺮﻭﻉ ﺑﻪ ﺣﺮﻛﺖ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﺑـﺮﺍﻱ ﻫﻤـﻴﻦ ﺍﺳـﺖ ﻛـﻪ ﺍﻳـﻦ‬
‫ﻣﻘﻄﻊ ﺭﺍ ﺣﺮﻛﺖ ﻛﺮﺩﻩ ﺍﺳﺖ‪) .‬ﺯﻣﺎﻧﻲ ﻛﻪ( ﻛﻞ ﻣﺴﺎﻓﺖ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺁﻥ ﻃﻲ ﺷﺪﻩ ﺍﺳﺖ ﻣﺸﺨﺺ‬
‫ﻭ ﻣﺤﺪﻭﺩ ﺑﺎﺷﺪ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ ﻛﻪ ﺣﺮﻛﺖ ﺍﺯ ﻣﺒﺪﺃ ﺑﺴﻴﺎﺭ ﭘﻴﺸﺘﺮ ﺍﻧﺠﺎﻡ ﻧﺸﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺁﺧﺮ ﭼﮕﻮﻧـﻪ‬
‫ﺯﻣﺎﻧﻲ ﻛﻪ ﻣﺒﺪﺃ ﻣﺸﺨﺺ ﺍﺳﺖ ﻭ ﺣﺮﻛﺖ ﻫﻢ ﺍﺯ ﺁﻥ ﻣﺒﺪﺃ ﺗﺎ ﻫﻤﺪﺍﻥ ‪ -‬ﻛﻪ ﺑـﻪ ‪ 4‬ﻳـﺎ ‪ 5‬ﺳـﺎﻋﺖ‬
‫ﻧﻴﺎﺯ ﺩﺍﺭﺩ ‪ -‬ﺩﻭ ﻳﺎ ﺳﻪ ﻳﺎ ﺩﻩ ﺭﻭﺯ ﺑﻪ ﻃﻮﻝ ﻣﻲﺍﻧﺠﺎﻣﺪ؟ ﺍﻭ ﻫﺮﮔﺰ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺍﻳﻦ ﺭﺍ ﺗﺼﻮﺭ ﻛﻨـﺪ ﻭ‬
‫ﺗﺼﻮﺭ ﻛﺮﺩﻥ ﺍﻳﻦ ﻛﻪ ﺍﻳﻦ ﻣﺎﺷﻴﻦ ﺑﻪ ﻃﻮﺭ ﻋﺎﺩﻱ ﺳﻴﺮ ﻋﺎﺩﻱ ﺧﻮﺩ ﺩﺭ ﺍﻳﻦ ﻣﺴﻴﺮ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﻭ‬
‫ﺁﻥ ﻣﺴﺎﻓﺘﻲ ﺭﺍ ﻛﻪ ‪ 4‬ﻳﺎ ‪ 5‬ﺳﺎﻋﺖ ﺍﺳﺖ ﺩﺭ ﻣﺜﻼً ﻳﻚ ﻳﺎ ﺩﻭ ﺳﺎﻝ ﻃﻲ ﻛﻨﺪ‪ ،‬ﺑﺮﺍﻱ ﺍﻧﺴـﺎﻥ ﺍﻣﻜـﺎﻥ‬
‫ﭘﺬﻳﺮ ﻧﻴﺴﺖ‪.‬‬
 ‫‪35‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻣﺜﺎﻟﻲ ﺩﻳﮕﺮ‪ :‬ﺷﻬﺮ ﻛﺮﻣﺎﻧﺸﺎﻩ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ‪ .‬ﺍﻳﻦ ﺷـﻬﺮ ﻛﺮﻣﺎﻧﺸـﺎﻩ ﺍﻣﺴـﺎﻝ ﺩﺭ ﻭﺿـﻌﻴﺘﻲ‬
‫ﺍﺳﺖ ﻛﻪ ﭘﺎﺭﺳﺎﻝ ﺑﺪﻳﻦ ﮔﻮﻧﻪ ﻧﺒﻮﺩﻩ ﻭ ﻣﻘﺪﺍﺭﻱ ﺗﻐﻴﻴﺮ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺳﺎﻝ ﺩﻳﮕـﺮ ﻫـﻢ ﺍﮔـﺮ ﺍﻳـﻦ‬
‫ﻋﺎﻟﻢ ﻧﺎﺑﻮﺩﻩ ﻧﺸﻮﺩ ﻭ ﻫﻤﻴﻦ ﮔﻮﻧﻪ ﺳﻴﺮ ﻛﻨﺪ‪ ،‬ﺑﺪﺍﻥ ﻭﺿـﻌﻴﺖ ﻧﺨﻮﺍﻫـﺪ ﻣﺎﻧـﺪ‪ .‬ﺗﻌـﺪﺍﺩﻱ ﺧﺎﻧـﻪ ﻭ‬
‫ﺳﺎﺧﺘﻤﺎﻥ ﻭ ‪ ...‬ﺑﻪ ﺁﻥ ﺍﺿﺎﻓﻪ ﻣﻲﺷﻮﺩ ﻭ ﺗﻐﻴﻴﺮﺍﺗﻲ ﺭﻭ ﺑﻪ ﻛﻤﺎﻝ ﺩﺭ ﺁﻥ ﺍﻳﺠﺎﺩ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﻛﻪ ﺍﻳﻦ ﺷﻬﺮ ﻛﺮﻣﺎﻧﺸﺎﻩ‪ ،‬ﻫﺰﺍﺭ ﺳﺎﻝ ﻗﺒﻞ ﺑﺎ ﺳﺎﺧﺘﻦ ﻳﻚ ﺧﺎﻧـﻪ ﺑـﻪ ﻭﺟـﻮﺩ‬
‫ﺁﻣﺪ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺻﻮﺭﺕ ﺩﺭ ﺍﻳﻦ ﺑﻴﻦ ﺳﻴﺮ ﻭ ﺭﺷﺪ ﻛﺮﺩﻩ ﻭ ﻫﻴﭻ ﮔﻮﻧﻪ ﻭﻳﺮﺍﻧﻲ ﻭ ﺁﺗﺶ ﺳﻮﺯﻱ ﻭ‬
‫ﺯﻟﺰﻟﻪ ﻭ ﭼﭙﺎﻭﻝ ﻭ ‪ ...‬ﻧﻴﺰ ﺑﺮﺍﻳﺶ ﺍﺗﻔﺎﻕ ﻧﻴﻔﺘﺎﺩﻩ ﺍﺳﺖ ﻭ ﺑـﻪ ﺗـﺪﺭﻳﺞ ﺳـﻴﺮ ﻋـﺎﺩﻱ ﺧـﻮﺩ ﺭﺍ )ﺑـﺎ‬
‫ﮔﺴﺘﺮﺵ ﺧﺎﻧﻪﻫﺎ ﻭ( ﺑﺎ ﺳﺎﺧﺘﻦ ﺩﻭ ﻭ ﺳﻪ ﻭ ﺩﻩ ﻭ ﺍﻟﺦ ﺧﺎﻧـﻪ‪ ،‬ﻃـﻲ ﻛـﺮﺩﻩ ﻭ ﺍﻛﻨـﻮﻥ ﺑـﺪﻳﻦ ﺟـﺎ‬
‫ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﻫﺮ ﻛﺴﻲ ﺍﻳﻦ ﺭﺍ ﺑﺎﻭﺭ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬
‫ﺍﮔﺮ ﺑﮕﻮﻳﺪ ﺩﻭ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺑﻪ ﻫﻤﻴﻦ ﺻﻮﺭﺕ ﺷﺮﻭﻉ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻣﻘﺪﺍﺭﻱ ﺩﺭ ﺁﻥ ﺗﻔﻜﺮ‬
‫ﻣﻲﻛﻨﺪ ﻛﻪ ﺁﻳﺎ ﺩﻭ ﻫﺰﺍﺭ ﺳﺎﻝ ﻻﺯﻡ ﺍﺳﺖ ﺑـﺮﺍﻱ ﺍﻳـﻦ ﻛـﻪ ﺍﺯ ﻳـﻚ ﺧﺎﻧـﻪ ﺑـﻪ ﻭﺿـﻌﻴﺖ ﺍﻛﻨـﻮﻥ‬
‫ﻛﺮﻣﺎﻧﺸﺎﻩ )ﺑﺮﺳﺪ( ﻃﻲ ﺷﻮﺩ‪ .‬ﺍﮔﺮ ﺑﮕﻮﻳﺪ ﺩﻩ ﻫﺰﺍﺭ ﺳﺎﻝ‪ ،‬ﺩﻳﮕﺮ ﺑﻪ ﺯﺣﻤﺖ )ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻣﻲﺷﻮﺩ(‬
‫ﻣﮕﺮ ﺍﻳﻦ ﻛﻪ ﻗﻴﺪﻱ ﺩﺭ ﺁﻥ ﻭﺍﺭﺩ ﻛﻨﺪ ﻛﻪ ﺯﻣﺎﻥﻫﺎﻳﻲ ﭘﺎﺭﻩﺍﻱ ﺗﻮﻗﻒ ﺩﺭ ﺍﻳﻦ ﻣﺴﻴﺮ ﺣﺮﻛـﺖ ﺯﻳـﺎﺩ‬
‫ﺷﺪﻥ )ﺧﺎﻧﻪﻫﺎ( ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ‪ .1‬ﺍﻣﺎ ﺍﮔﺮ ﺑﮕﻮﻳﺪ ‪ 500‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﺳﺖ ﻛﻪ ﺍﻭﻟﻴﻦ ﺧﺎﻧـﻪ ﺩﺭ‬
‫‪F27‬‬

‫ﺍﻳﻦ ﺷﻬﺮ ﺑﻨﺎ ﺷﺪﻩ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺻﻮﺭﺕ ﺷﺮﻭﻉ ﺑﻪ ﺭﺷﺪ ﻛﺮﺩﻩ ﻭ ﺗﺎ ﺍﻛﻨﻮﻥ ﺁﻣﺪﻩ ﺍﺳـﺖ ‪ -‬ﺩﻭﺑـﺎﺭﻩ‬
‫ﺑﺎﺯ ﻣﻲﮔﺮﺩﺩ ﺑﻪ ﻣﺜﺎﻝ ﻣﺎﺷﻴﻦ ﻣﺴﻴﺮ ﻛﺮﻣﺎﻧﺸﺎﻩ ﺑﻪ ﻫﻤﺪﺍﻥ ‪ -‬ﻛﻪ ﺍﻳـﻦ ﺍﻣـﺮ ﺍﻣﻜـﺎﻥ ﭘـﺬﻳﺮ ﻧﻴﺴـﺖ؛‬
‫ﭼﻮﻥ ﻣﺴﺎﻓﺖ ‪ 500‬ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﻛﺮﻣﺎﻧﺸﺎﻩ ﺍﺯ ﻳﻚ ﺧﺎﻧﻪ ﺑﻪ ﻭﺿﻌﻴﺖ ﻛﻨﻮﻧﻲ ﺑﺮﺳـﺪ‬
‫ﻻﺯﻡ ﻧﻴﺴﺖ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ ﭼﻘﺪﺭ ﺍﺯ ﻣﺴﻴﺮ ﻫﻢ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﺗﺎ ﺑﻪ ﺁﺧﺮﻳﻦ ﻣﺮﺣﻠﻪ ﺑﺮﺳﺪ‪.‬‬
‫ﭘﺲ ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ »ﻛﻪ )ﻭﺟﻮﺩ ﻭ ﺳﺎﺧﺖ ﺷﻬﺮ ﻛﺮﻣﺎﻧﺸﺎﻩ( ﻣﺒﺪﺃﻳﻲ ﻧﺪﺍﺷﺘﻪ ﺍﺳـﺖ«‪ ،‬ﺗـﺎ‬
‫ﺗﻮ ﺑﺨﻮﺍﻫﻲ ﻓﻜﺮ ﻛﻨﻲ ﻛﻪ »ﻫﻤﻴﻦ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻨﻲ ﻛﻪ ﺷﻬﺮ ﻛﺮﻣﺎﻧﺸﺎﻩ ﻧﻴـﺰ ﺟﺰﺋـﻲ ﺍﺯ ﺁﻥ ﺍﺳـﺖ‬
‫ﻫﻤﻴﺸﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﻧﻤﻲﺗﻮﺍﻧﻲ ﻣﺒﺪﺃﻳﻲ ﺑﺮﺍﻳﺶ ﺗﺼﻮﺭ ﻛﻨﻲ ﻛﻪ ﺍﺯ ﺍﻭﻟـﻴﻦ ﺧﺎﻧـﻪ ﺷـﺮﻭﻉ ﺷـﺪﻩ‬

‫‪ -1‬ﻣﻨﻈﻮﺭ ﺍﺳﺘﺎﺩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﺍﻳﻦ ﺯﻣﺎﻥ ﺑﺎﻳﺪ ﻗﻴﺪﻫﺎﻳﻲ ﻫﻢ ﭼﻮﻥ ﺟﻨﮓ ﻳـﺎ ﺯﻟﺰﻟـﻪ ﻳـﺎ ﺳـﻴﻞ ﻳـﺎ ﻫـﺮ‬
‫ﭼﻴﺰﻱ ﻛﻪ ﻣﻮﺟﺐ ﻭﻳﺮﺍﻧﻲ ﺁﻥﻫﺎ ﻳﺎ ﺗﻮﻗﻒ ﺩﺭ ﺳﺎﺧﺖ ﺧﺎﻧﻪﻫﺎ ﻣﻲﺷﻮﺩ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪) .‬ﻣﺘﺮﺟﻢ(‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪36‬‬

‫ﺑﺎﺷﺪ ﺍﻣﺎ ﺗﺎ ﻛﻨﻮﻥ ﺑﻪ ﺍﻳﻨﺠﺎ ﺭﺳﻴﺪﻩ ﺍﺳﺖ«‪ ،‬ﺩﻳﮕﺮ ﺍﻳﻦ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﻧﻴﺴـﺖ ﻭ ﺍﻧﺴـﺎﻥ ﺯﻣـﺎﻧﻲ ﻛـﻪ‬
‫ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﺑﺤﺚ ﻣﻲﻛﻨﺪ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺑﻪ ﺧﻮﺑﻲ ﺁﻥ ﺭﺍ ﺗﺼﻮﺭ ﻛﻨﺪ‪.‬‬
‫ﺁﺧﺮ ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﻛﻪ »ﻣﺒﺪﺃﻳﻲ ﺑﺮﺍﻱ ﺣﺮﻛﺖ ﺍﻳﻦ ﻛﺮﻣﺎﻧﺸﺎﻩ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺍﻣﺎ ﺍﻛﻨـﻮﻥ ﺩﺭ ﺍﻳـﻦ‬
‫ﺟﺎﺳﺖ ﻭ ﻫﻨﻮﺯ ﻫﻢ ﺑﺮﺧﻲ ﺍﺯ ﻣﺴﺎﻓﺘﺶ ﺭﺍ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﻛﻪ ﻃﻲ ﻛﻨﺪ« ﺗﺼﻮﺭ ﻣﻲﺷﻮﺩ؟! ﭼﮕﻮﻧـﻪ‬
‫ﭼﻴﺰﻱ ﻛﻪ ﺩﺭ ﺑﻲﻧﻬﺎﻳﺖ ﺷﺮﻭﻉ ﺑﻪ ﺣﺮﻛﺖ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﻣﺴـﺎﻓﺘﻲ ﻣﺤـﺪﻭﺩ ‪ -‬ﻛـﻪ ﻫﻨـﻮﺯ ﻫـﻢ‬
‫ﺑﺮﺧﻲ ﺍﺯ ﺁﻥ ﺑﺎﻗﻲ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ‪ -‬ﺭﺍ ﻃﻲ ﻣﻲﻛﻨﺪ‪ ،‬ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﺍﺳﺖ؟! ﺍﮔﺮ ﺍﺯ ﺑﻲ ﻧﻬﺎﻳﺖ – ﻛـﻪ‬
‫ﺗﺼﻮﺭ ﻛﻨﻲ ﺍﻭ ﻫﻤﻴﺸﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ‪ -‬ﺣﺮﻛﺖ ﻛﺮﺩﻩ ﺍﺳﺖ ﭼﮕﻮﻧﻪ ﺍﻳﻦ ﻣﺴـﺎﻓﺘﻲ ﻛـﻪ ﺑـﻪ )ﻣـﺜﻼً(‬
‫‪ 2000‬ﺳﺎﻝ ﻧﻴﺎﺯ ﺩﺍﺭﺩ ﺭﺍ ﺍﻭ )ﻃﻲ ﻧﻜﺮﺩﻩ ﻭ( ﻭ ﻫﻨﻮﺯ ﻫﻢ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺁﻥ ﻣﺎﻧـﺪﻩ ﺍﺳـﺖ ﻛـﻪ ﻃـﻲ‬
‫ﻛﻨﺪ؟ ﭼﻴﺰﻱ ﺑﻪ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺻﻼ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﻫﺴﺖ؟‬
‫ﻳﻌﻨﻲ ﺍﻳﻦ ﺷﺪﻥ ﻭ ﺩﮔﺮﮔﻮﻧﻲ ﻭ ﺗﻐﻴ‪‬ﺮ ﺑﻪ ﺫﺍﺕ ﺍﻳﻦ ﺷﻬﺮ ﻭﺍﺭﺩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻲﺑﻴﻨـﻴﻢ ﻗﺴـﻤﺘﻲ‬
‫ﭘﻴﺶ ﺍﺯ ﺁﻥ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﻭ ﺍﻵﻥ ﻣﺮﺣﻠﻪﺍﻱ ﻛﻪ ﭘﻴﺶ ﺭﻭ ﺩﺍﺭﺩ ﻭ ﻗﺴﻤﺘﻲ ﻧﻴـﺰ ﻛـﻪ ﺑـﺮﺍﻱ ﺁﻳﻨـﺪﻩ‬
‫ﺑﺎﻗﻲ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺑﻪ ﻳﻚ ﻣﺴﺎﻓﺖ ﻣﻌـﻴﻦ ﻧﻴـﺎﺯ ﺩﺍﺭﺩ ﻧـﻪ ﺍﺯ ﺁﻥ ﺯﻳـﺎﺩﺗﺮ‪ .‬ﺣﺘـﻲ ﻧﻤـﻲﺗﻮﺍﻧـﺪ‬
‫ﻣﺴﺎﻓﺖ ﺯﻳﺎﺩﻱ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﭼﻪ ﺑﺮﺳﺪ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﻣﺒﺪﺃﻳﻲ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻳﻌﻨـﻲ ﺯﻣـﺎﻧﻲ‬
‫ﻛﻪ ﻣﺎ ﺑﻪ ﺗﻐﻴ‪‬ﺮﻱ ﻣﻲﻧﮕﺮﻳﻢ ﻛﻪ ﺩﺭ ﺫﺍﺕ ﺍﻳﻦ ﺷﻬﺮ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺩﻳﮕﺮ ﻫﻴﭻ ﺭﺍﻫﻲ ﻧﺪﺍﺭﻳﻢ ﻏﻴـﺮ ﺍﺯ‬
‫ﺁﻥ ﻛﻪ ﺗﺴﻠﻴﻢ ﺷﻮﻳﻢ ﺑﻪ ﺍﻳﻦ ﻛﻪ »ﻣﻲﺑﺎﻳﺴﺖ ﺣﺮﻛﺖ ﺍﻳﻦ ﺷﻬﺮ ﺍﺯ ﺍﻳﻦ ﺗﻐﻴ‪‬ﺮ ﻭ ﺩﮔﺮﮔﻮﻧﻲ ﻭ ﺷﺪﻥِ‬
‫ﺫﺍﺗﻲ ﻛﻪ ﺩﺍﺭﺩ‪ ،‬ﺩﺍﺭﺍﻱ ﻳﻚ ﻣﺒﺪﺃ ﺑﺎﺷﺪ‪ «.‬ﭼﺮﺍ؟ ﭼﻮﻥ ﻣﺴﺎﻓﺘﻲ ﻛﻪ ﺑﺮﺍﻱ ﺍﻳﻦ »ﺷـﺪﻥ« ﻻﺯﻡ ﺍﺳـﺖ‬
‫ﻣﺤﺪﻭﺩ ﺍﺳﺖ ﻭ ﻻﺯﻡ ﻧﻴﺴﺖ ﻛﻪ )ﺍﻳﻦ ﻣﺴﺎﻓﺖ( ﺑﺴﻴﺎﺭ ﺯﻳﺎﺩ ﺑﺎﺷﺪ‪ .‬ﭘﺲ ﺣﺮﻛﺖ ﺩﺭ ﺍﻳﻦ ﻣﺴﺎﻓﺘﻲ‬
‫ﻛﻪ ﻣﺸﺨﺺ ﺑﻮﺩﻩ ﻭ ﺩﺍﺭﺍﻱ ﺁﻏﺎﺯ ﻭ ﭘﺎﻳﺎﻧﻲ ﺑﺎﺷﺪ ﻣﻲﺑﺎﻳﺴﺖ ﺩﺍﺭﺍﻱ ﻳﻚ ﻣﺒﺪﺃ ﺑﺎﺷـﺪ‪ .‬ﻧﻤـﻲﺷـﻮﺩ‬
‫ﺩﺭ ﻣﺴﺎﻓﺘﻲ ﻣﻌﻴﻦ ﻭ ﻣﺸﺨﺺ ﺣﺮﻛﺘﻲ ﺑﻲﻧﻬﺎﻳﺖ ﺍﻧﺠـﺎﻡ ﮔﻴـﺮﺩ‪ .‬ﻧﻤـﻲﺗـﻮﺍﻥ ﮔﻔـﺖ ﻛـﻪ ﺍﺯ ﺍﺯﻝ‬
‫ﺣﺮﻛﺖ ﺍﻳﻦ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ‪ -‬ﺍﺻﻼ ﺑﺮﺍﻱ ﻛﺮﻣﺎﻧﺸﺎﻩ ﻫﻢ ‪ -‬ﻧﻤﻲﺗـﻮﺍﻧﻲ ﻣﺒـﺪﺃﻳﻲ‬
‫ﺭﺍ ﺗﺼﻮﺭ ﻛﻨﻲ ﺍﻣﺎ ﺍﻛﻨﻮﻥ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﻴﺪﻩﺍﻳﻢ‪ .‬ﺍﮔﺮ ﺑﻪ ﻓﺮﺽ ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﻛﻪ »ﺍﺯ ﺍﺯﻝ ﺣﺮﻛﺖ ﻭ‬
‫ﺗﻐﻴ‪‬ﺮﺍﺗﻲ ﺩﺍﺭﺩ« ﺩﺭﺳﺖ ﺑﺎﺷﺪ ﻣﻲﺑﺎﻳﺴـﺖ ﻣﻴﻠﻴﺎﺭﺩﻫـﺎ ﺳـﺎﻝ ﻗﺒـﻞ ﻛﺮﻣﺎﻧﺸـﺎﻩ ﺑـﻪ ﺍﻳـﻦ ﻭﺿـﻌﻴﺖ‬
‫ﻛﻨﻮﻧﻲﺍﺵ ﻣﻲﺭﺳﻴﺪ‪.‬‬
 ‫‪37‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﭘﺲ ﻭﻗﺘﻲ ﻛﻪ ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﺗﻐﻴ‪‬ﺮﺍﺕ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺍﻛﻨﻮﻥ ﺩﺭ ﻭﺿـﻌﻴﺘﻲ ﻗـﺮﺍﺭ ﺩﺍﺭﺩ‬
‫ﻛﻪ ﺩﻳﺮﻭﺯ )ﺑﺪﺍﻥ ﺻﻮﺭﺕ( ﻧﺒﻮﺩﻩ ﻭ ﻓﺮﺩﺍ ﻧﻴﺰ ﺑﺪﺍﻥ ﮔﻮﻧﻪ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻋﺎﻟﻢ‬
‫ﺩﺭ ﺣﺎﻝ ﻃﻲ ﻛـﺮﺩﻥ ﻣﺴـﻴﺮﻱ ﺍﺯ ﺷـﺪﻥ ﻭ ﺩﮔﺮﮔـﻮﻧﻲ ﻭ ﺗﻐﻴ‪‬ـﺮ ﺍﺳـﺖ‪ .‬ﭘـﺲ ﭼـﻮﻥ ﺍﻛﻨـﻮﻥ ﺩﺭ‬
‫ﻣﺮﺣﻠﻪﺍﻱ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻛﻪ ﻫﻨﻮﺯ ﻗﺴﻤﺘﻲ ﺩﻳﮕﺮ ﺍﺯ ﺁﻥ ﺑﺎﻗﻲ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺍﻳـﻦ ﺗﻐﻴ‪‬ـﺮ ﻭ‬
‫ﺷﺪﻥ ﻣﻲﺑﺎﻳﺴﺖ ﺑﻪ ﭼﻴﺰﻱ ﻣﻨﺘﻬﻲ ﺷﻮﺩ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﻣﺴﺎﻓﺖ ﻗﺴﻤﺘﻲ ﺭﺍ ﻃﻲ ﻛﺮﺩﻩ ﻭ‬
‫ﻗﺴﻤﺘﻲ ﻫﻨﻮﺯ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﻣﻲﺑﺎﻳﺴﺖ ﻣﺒﺪﺃﻳﻲ ﺑﺮﺍﻱ ﺣﺮﻛﺘﺶ ﻭﺟـﻮﺩ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﺪ ﻭ ﺗـﺎ‬
‫ﻫﻨﻮﺯ ﻗﺴﻤﺘﻲ ﺍﺯ ﻣﺴﺎﻓﺖ ﻃﻲ ﻧﺸﺪﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺟﻤﻼﺕ ﻭ ﻛﻠﻤﺎﺕ ﻋﺪﻡ ﻭﺟﻮﺩ ﺩﻗﺘﻲ ﻣﻮﺟﻮﺩ ﺑﻮﺩ ﻛﻪ ﻣﺠﺒﻮﺭ ﺑﻮﺩﻳﻢ ﻛﻪ ﺍﻳﻦ ﻣﺜﺎﻝﻫﺎ‬
‫ﺭﺍ ﻋﻨﻮﺍﻥ ﻛﻨﻴﻢ ﻭ ﺁﻥ ﻫﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ :‬ﺍﺻﻼ ﻭﻗﺘﻲ ﻛـﻪ ﺗﺼـﻮﺭ ﺍﺯﻟﻴـﺖ ﺷـﻮﺩ‪ ،‬ﺍﻣﻜـﺎﻥ ﺗﺼـﻮﺭ‬
‫ﺣﺮﻛﺖ ﻭ ﺗﻐﻴ‪‬ﺮ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﺗﻐﻴ‪‬ﺮ ﻣﻲﺑﺎﻳﺴﺖ ﺑﺎ ﺯﻣﺎﻥ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺷﺘﻪ ﺑﺎﺷـﺪ؛ ﻣﻘـﺪﺍﺭﻱ ﺍﺯ ﺁﻥ ﺩﺭ‬
‫ﻣﺎﺿﻲ ﻭ ﮔﺬﺷﺘﻪ ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﻘﺪﺍﺭﻱ ﺩﺭ ﺯﻣﺎﻥ ﺣﺎﻝ ﻣﺸﻐﻮﻝ ﺍﻧﺠﺎﻡ ﺍﺳـﺖ ﻭ ﻣﻘـﺪﺍﺭﻱ‬
‫ﻫﻢ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﻧﺠﺎﻡ ﻣﻲﺷﻮﺩ‪ .‬ﻭﻗﺘﻲ ﺗﻐﻴ‪‬ﺮ ﺗﺼﻮﺭ ﻣﻲﺷﻮﺩ ﻣﺴﺎﻓﺖ ﻫﻢ ﺗﺼﻮﺭ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻳـﻦ ﻛـﻪ‬
‫ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺁﻥ ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺁﻥ ﺩﺭ ﺣﺎﻝ ﺍﻧﺠﺎﻡ ﺷﺪﻥ ﺍﺳـﺖ ﻭ ﻣﻘـﺪﺍﺭﻱ ﺍﺯ ﺁﻥ‬
‫ﻧﻴﺰ ﺑﺎﻗﻲ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻫﻢ ﺑﺎ ﺍﺯﻟﻴﺖ ‪ -‬ﻓﺮﺽ ﻛﺮﺩﻥ ﭼﻴﺰﻱ ﺑﺪﻭﻥ ﻣﺒﺪﺃ ‪ -‬ﺍﺻـﻼ ﺳـﺎﺯﮔﺎﺭ‬
‫ﻧﻴﺴﺖ ﻭ ﺑﺎ ﻫﻢ ﻧﻤﻲﺧﻮﺍﻧﺪ‪ .‬ﭼﻮﻥ ﺯﻣﺎﻧﻲ ﻛﻪ ﮔﻔﺘﻲ ﺍﺯ ﺍﺯﻝ ﺑﻮﺩﻩ ﺍﺳﺖ ﭘﺲ ﺑﺎﻳﺪ ﻧﻪ ﻭﺿﻌﻴﺘﻲ ﻛﻪ‬
‫ﺩﻳﺮﻭﺯ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﺭﺍ ﻣﻲﺩﺍﺷﺖ ﻭ ﻧﻪ ﺁﻥ ﻭﺿﻌﻴﺘﻲ ﻛﻪ ﺍﻣﺮﻭﺯ ﻳﺎ ﻓﺮﺩﺍ ﺩﺍﺭﺩ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﮔـﺮ‬
‫ﺑﻪ ﻓﺮﺽ ﻣﺜﺎﻝ ﺍﺯﻟﻴﺖ ﻭ ﺣﺮﻛﺖ ﻭ ﺗﻐﻴ‪‬ﺮ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻣﻲﺑﺎﻳﺴﺖ ﺧﻴﻠﻲ ﺯﻭﺩﺗﺮ ﺍﻳﻦﻫﺎﻳﻲ‬
‫ﻛﻪ ﺍﻛﻨﻮﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﺗﻤﺎﻡ ﻣﻲﺷﺪﻧﺪ‪ .‬ﻣﺜﻼً ﺩﺭ ﻣﺜﺎﻝ ﻫﻤـﺪﺍﻥ ﻭ ﻣﺎﺷـﻴﻦ ﻛﺮﻣﺎﻧﺸـﺎﻩ ‪ -‬ﺗﻬـﺮﺍﻥ؛‬
‫ﺑﮕﻮﻳﻴﻢ ﻛﻪ ﺍﮔﺮ ﺩﻳﺮﻭﺯ ﺣﺮﻛﺖ ﻣﻲﻛﺮﺩ ﺑﺎﻳﺪ ‪ 10‬ﺳﺎﻋﺖ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﻗﻬﻮﻩﺧﺎﻧﻪ ﺭﺩ ﻣـﻲﺷـﺪ ﺩﺭ‬
‫ﺣﺎﻟﻲ ﻛﻪ ﺍﻛﻨﻮﻥ ﻣﻦ ﺁﻥ ﺭﺍ ﻣﻲﺑﻴﻨﻢ‪.‬‬
‫ﭘﺲ ﺗﻐﻴ‪‬ﺮ ﻭ ﺷﺪﻥ ﺑﻪ ﺯﻣﺎﻥ ﻧﻴﺎﺯ ﺩﺍﺭﺩ ﻭ ﺍﺯﻟﻴﺖ ﺑﺎ ﺯﻣﺎﻥ ﻳﻜﻲ ﻧﻴﺴـﺖ‪ .‬ﭼـﻮﻥ ﺯﻣـﺎﻥ ﻋﺒـﺎﺭﺕ‬
‫ﺍﺳﺖ ﺍﺯ ﻇﺮﻓﻲ ﺑﺮﺍﻱ ﺍﻳﻦ ﺗﻐﻴ‪‬ﺮ ﻭ ﺷﺪﻥ‪ .‬ﻗﺴﻤﺘﻲ ﺍﺯ ﺍﻳﻦ »ﺷﺪﻥ« ﺍﻧﺠﺎﻡ ﺷـﺪﻩ ﺍﺳـﺖ ﻭ ﻗﺴـﻤﺘﻲ‬
‫ﺍﻛﻨﻮﻥ ﺩﺭ ﺣﺎﻝ ﺍﻧﺠﺎﻡ ﺍﺳﺖ ﻭ ﻗﺴﻤﺘﻲ ﻫﻢ ﺍﺯ ﺍﻳﻦ ﭘـﺲ ﺍﻧﺠـﺎﻡ ﻣـﻲﺷـﻮﺩ‪ ،‬ﻳﻌﻨـﻲ ﺁﻥ ﻇـﺮﻑ ﻭ‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪38‬‬

‫ﻛﺎﻧﺎﻟﻲ ﻛﻪ ﺍﻳﻦ ﺗﻐﻴ‪‬ﺮ ﺍﺯ ﺁﻥ ﻋﺒﻮﺭ ﻣﻲﻛﻨﺪ ﺯﻣﺎﻥ ﺍﺳﺖ‪ .‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﮔﻔﺘﻴﻢ ﺍﻳﻦ ﺗﻐﻴ‪‬ـﺮ ﺑـﺎ ﺍﺯﻟﻴـﺖ‬
‫ﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺯﻣﺎﻥ ﻭ ﺍﺯﻟﻴﺖ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺟﺪﺍ ﻫﺴﺘﻨﺪ‪.‬‬
‫ﭘﺲ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﺘﻐﻴ‪‬ﺮ ﺍﺳﺖ ﻭ ﻭﻗﺘﻲ ﻛﻪ ﻣﺘﻐﻴ‪‬ﺮ ﺑﻮﺩ ﻧﻤﻲﺷﻮﺩ ﻛﻪ ﺩﻳﮕﺮ ﺍﺯﻟﻲ ﺑﺎﺷﺪ ﻭ ﻣﺒـﺪﺃﻳﻲ‬
‫ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﻠﻜﻪ ﻣﻲﺑﺎﻳﺴﺖ ﺩﺍﺭﺍﻱ ﻳﻚ ﻣﺒﺪﺃ ﺑﻮﺩﻩ ﻭ ﺣﺎﺩﺙ ﺑﺎﺷﺪ‪ .‬ﭘـﺲ ﻭﻗﺘـﻲ ﻛـﻪ ﺣـﺎﺩﺙ‬
‫ﺍﺳﺖ ﺑﺮ ﻣﻲﮔﺮﺩﻳﻢ ﺑﻪ ﺁﻥ ﻣﺴﺄﻟﻪ ﻛﻪ ﺍﮔﺮ ﺣﺎﺩﺙ ﺍﺳﺖ ﺑﺎﻳﺪ ﻛﺴﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛـﻪ ﺁﻥ ﺭﺍ‬
‫ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺑﺎﺷﺪ‪ .‬ﭼﻮﻥ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﻴﺸﺘﺮ ﮔﻔﺘﻴﻢ ﺍﺯ ﺧﻮﺩﺵ ﻛﻪ ﺑﻪ ﻭﺟﻮﺩ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ ‪.1‬‬
‫‪F28‬‬

‫ﺍﺩﻋﺎﻱ ﺗﺼﺎﺩﻓﻲﺑﻮﺩﻥ ﺧﻠﻖ ﻋﺎﻟﻢ‬

‫ﺍﻳﻦ ﺭﺍ ﻫﻢ ﺍﺿﺎﻓﻪ ﻣﻲﻛﻨﻴﻢ ﻛﻪ ﻛﺴﻲ ﺑﮕﻮﻳﺪ ﺑﻪ ﺻﻮﺭﺕ ﺗﺼﺎﺩﻓﻲ )ﺍﻳﻦ ﺗﻐﻴ‪‬ﺮﺍﺕ( ﺍﻧﺠﺎﻡ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪ 2 .‬ﺍﻳﻦ ﻫﻢ ﺍﺯ ﻫﻤﺎﻥ ﺳﺨﻨﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﻣﻲﺑﺎﻳﺴﺖ ﺗﺤﻠﻴﻞ ﺷﻮﺩ‪ .‬ﻣﻲﮔﻮﻳﻴﻢ )ﺩﺭ ﺟﻤﻠﻪ( »ﺑﺎ‬ ‫‪29F‬‬

‫ﺗﺼﺎﺩﻑ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ« ﻫﻤﻪ ﭼﻴﺰ ﺭﻭﺷﻦ ﺍﺳﺖ ﺍﻣﺎ ﺗﺼﺎﺩﻑ ﻳﻌﻨﻲ ﭼﻪ؟ ‪ 3‬ﺍﻳﻦ ﺭﺍ ﺗﺤﻠﻴـﻞ‬
‫‪F30‬‬

‫‪ -1‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﻴﺸﺘﺮ ﻫﻢ ﮔﻔﺘﻴﻢ ﺍﮔﺮ ﺍﺯ ﺧﻮﺩﺵ ﺑﻪ ﻭﺟﻮﺩ ﻣﻲﺁﻣﺪ ﻳﻌﻨﻲ ﺍﺯ ﺫﺍﺕ ﺧﻮﺩﺵ‪ ،‬ﻭﺟـﻮﺩ ﺭﺍ ﺍﻗﺘﻀـﺎ‬
‫ﻣﻲﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﻃﻮﺭ ﻧﻴﺴﺖ‪.‬‬
‫‪ -2‬ﻗﺮﺁﻥ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺧﻮﺩ ﻣﻲﺧﻮﺍﻫﺪ ﻛﻪ ﺍﺯ ﻛﺴﺎﻧﻲ ﻛﻪ ﭼﻨﻴﻦ ﭘﺮﺳﺶﻫﺎﻳﻲ ﺩﺍﺭﻧﺪ ﭼﻨﺪ ﺳﻮﺍﻝ ﺑﭙﺮﺳﺪ ﻭ »ﻧﻈﻢ«‬
‫﴿‪       ‬‬ ‫ﺍﻳﻦ ﻋﺎﻟﻢ ﺭﺍ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﻳﺎﺩﺁﻭﺭ ﺷﻮﺩ‪ ،‬ﺁﻧﺠﺎ ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫‪                 ‬‬

‫‪] ﴾‬ﺍﻟﻐﺎﺷﻴﻪ‪» [21-17 :‬ﺁﻳﺎ ﺑﻪ ﺷﺘﺮﺍﻥ ﻧﻤﻲﻧﮕﺮﻧﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩﺍﻧﺪ؟! ﻭ ﺑﻪ ﺁﺳﻤﺎﻥ ﻧﮕﺎﻩ‬
‫ﻧﻤﻲﻛﻨﻨﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﺑﺮﺍﻓﺮﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ؟! ﻭ ﺑﻪ ﻛﻮﻫﻬﺎ ﻧﻤﻲﻧﮕﺮﻧﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﻧﺼﺐ ﻭ ﭘﺎﺑﺮﺟﺎﻱ‬
‫ﺷﺪﻩﺍﻧﺪ؟! ﻭ ﺑﻪ ﺯﻣﻴﻦ ﻧﻤﻲﻧﮕﺮﻧﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﭘﻬﻦ ﻭ ﮔﺴﺘﺮﺍﻧﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ؟! ﺗﻮ ﭘﻨﺪ ﻭ ﺍﻧﺪﺭﺯ ﺑﺪﻩ ﻭ‬
‫)ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺑﻪ ﻭﻇﺎﺋﻔﺸﺎﻥ( ﻳﺎﺩﺁﻭﺭﻱ ﻛﻦ‪ .‬ﭼﺮﺍ ﻛﻪ ﺗﻮ ﺗﻨﻬﺎ ﭘﻨﺪ ﺩﻫﻨﺪﻩ ﻭ ﻳﺎﺩﺁﻭﺭﻱ ﻛﻨﻨﺪﻩﺍﻱ ﻭ ﺑﺲ«‪.‬‬
‫)ﻣﺘﺮﺟﻢ(‬
‫‪ -3‬ﻋﻼﻣﻪ ﻣﺤﻤﻮﺩ ﻋﻘﺎﺩ ﺩﺭ ﻛﺘﺎﺏ »ﺍﷲ« ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺍﻳﻦ ﺍﺩﻋﺎ ﭼﻨﻴﻦ ﻣﻲﮔﻮﻳﺪ‪» :‬ﺍﮔﺮ ﻧﻈﻢ ﺟﻬﺎﻥ ﺗﺼﺎﺩﻓﻲ ﺑﻮﺩﻩ‪،‬‬
‫ﭼﺮﺍ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﺻﺪﻓﻪ ﻭ ﺗﺼﺎﺩﻑ ﻭﺟﻮﺩ ﭘﻴﺪﺍ ﻛﺮﺩﻩ‪ ،‬ﺑﻪ ﻫﻤﺎﻥ ﺣﺎﻝ ﻣﻨﻈﻢ ﺑﺎﻗﻲ ﻣﺎﻧـﺪﻩ ﺍﺳـﺖ ﻭ‬
 ‫‪39‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻛﻨﻴﻢ ﺗﺎ ﺑﺒﻴﻨﻴﻢ ﺑﻪ ﭼﻪ ﻣﻌﻨﺎﺳﺖ‪ .‬ﺗﺼﺎﺩﻑ ﻳﻌﻨﻲ ﻧﺎﮔﻬﺎﻥ ﺧﻮﺩ ﺑﻪ ﺧﻮﺩ ﺿﺮﺑﻪﺍﻱ ﺁﻣﺪ ﻭ ﻳﻚ ﺩﻓﻌـﻪ‬
‫ﺍﻳﻦ ﻋﺎﻟﻢ ﺍﺯ ﺁﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪ‪ .‬ﺁﻥ ﺿﺮﺑﻪ ﺍﺯ ﭼﻪ ﭼﻴﺰ ﺁﻣـﺪ؟ ﺍﮔـﺮ ﺿـﺮﺑﻪ ﻧﺒﺎﺷـﺪ ﺣـﺪﺍﻗﻞ ﺑﺎﻳـﺪ‬
‫ﭼﻴﺰﻱ ﺑﺎﺷﺪ‪ .‬ﺍﮔﺮ ﻗﺎﺋﻞ ﺑﻪ ﺿﺮﺑﻪ ﻫﺴﺘﻴﺪ ﭘﺲ ﻳﻌﻨﻲ ﭼﻴﺰﻱ ﻛﻪ ﺑﺪﻳﻦ ﺻـﻮﺭﺕ ﺩﺍﺭﺍﻱ )ﻗـﺪﺭﺕ(‬
‫ﺿﺮﺑﻪ ﺍﺳﺖ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻳﺎ ﻣﺜﻼً )ﺑﺮﺍﻱ ﺗﻮﺿﻴﺢ ﺗﺼﺎﺩﻑ ﻣﻮﺭﺩ ﺍﺩﻋﺎ( ﮔﻔﺘﻪ ﻣﻲﺷـﻮﺩ ﻛـﻪ‬
‫ﺗﺼﺎﺩﻑ ﻣﺎﻧﻨﺪ ﺁﻥ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﺗﺼﺎﺩﻓﻲ ﺳﻨﮕﻲ ﺭﻫﺎ ﺷﺪ ﻭ ﺳﺮ ﺷﺨﺼﻲ ﺭﺍ ﺷﻜﺴﺖ‪.‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ )ﺑﺎﻳﺪ ﮔﻔﺖ( ﺳﻨﮓ ﻭ ﺷﺨﺺ ﻭ ﺟﺎﻳﻲ ﻛﻪ ﺳﻨﮓ ﺭﻫﺎ ﺷـﺪﻩ ﺍﺳـﺖ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ‪.‬‬
‫ﺍﮔﺮ ﻣ‪‬ﺮﺩﻱ )ﻭ ﺩﺭ ﺍﺩﻋﺎﻱ ﺧﻮﺩ ﺩﺍﺭﺍﻱ ﺑﺮﻫﺎﻧﻲ( ﭼﺮﺍ ﻓﺮﺽ ﻧﻤﻲﻛﻨﻲ ﻛﻪ ﺗﺼﺎﺩﻓﻲ ﻳﻌﻨـﻲ ﺁﻥ ﻛـﻪ‬
‫ﺑﻲﺁﻥ ﻛﻪ ﭼﻴﺰﻱ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺷﺨﺼﻲ ﺳﺮﺵ ﺑﺸﻜﻨﺪ؟! ﻭ ﺑﻠﻜﻪ ﺣﺘﻲ ﺍﻳﻦ ﻫـﻢ ﻧﻴﻤـﻪﺍﺵ‬
‫ﻧﺎﻗﺺ ﺑﻮﺩ ﻳﻌﻨﻲ )ﭼﺮﺍ ﻓﺮﺽ ﻧﻤﻲﻛﻨﻲ ﻛﻪ( ﺑﺪﻭﻥ ﺍﻳﻦ ﻛﻪ ﺍﻧﺴﺎﻥ ﻭ ﺳﻨﮕﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷـﺪ‬
‫ﺳﺮ ﺑﺸﻜﻨﺪ؟! ﺧﻮﺏ ﺑﻔﺮﻣﺎ ﺍﻳﻦ ﺭﺍ ﺗﺼﻮﺭ ﻛﻦ! ﭼﺮﺍ ﻧﻤﻲﺗﻮﺍﻧﻲ ﺍﻳﻦ ﺭﺍ ﺗﺼﻮﺭ ﻛﻨﻲ ﻛﻪ ﺷﺨﺺ ﻭ‬
‫ﺳﻨﮓ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﻣﺎ ﻳﻚ ﺩﻓﻌﻪ ﺧﻮﺩ ﺑﻪ ﺧﻮﺩ ﺷﻜﺴﺘﻦ ﻳﻚ ﺳـﺮ ﺍﺗﻔـﺎﻕ ﺍﻓﺘـﺪ؟! ﭘـﺲ‬
‫ﺗﺼﻮﺭ ﺍﻳﻦ ﻛﻪ ﭼﻴﺰﻱ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ ﻭ ﺿﺮﺑﻪﺍﻱ ﺁﻣﺪ ﻭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ ﻫﻢ ﺍﻣﻜﺎﻥ‬
‫ﭘﺬﻳﺮ ﻧﻴﺴﺖ‪ .‬ﻳﻌﻨﻲ ﺍﺩﻋﺎﻱ ﺗﺼﺎﺩﻑ ﺯﻣﺎﻧﻲ ﻛﻪ ﻛﻠﻤﻪﻱ »ﺗﺼﺎﺩﻑ« ﺭﺍ ﺗﺤﻠﻴﻞ ﻣﻲﻛﻨـﻴﻢ ﺑـﻪ ﻃـﻮﺭ‬
‫ﻛﺎﻣﻞ ﭘﻮچ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮ ﺍﺯ ﺁﻥﻫﺎﻳﻲ ﻧﻴﺴﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺨﻮﺍﻫﺪ ﺩﺭ ﻣﻮﺭﺩ ﺁﻥ ﺗﻮﺿـﻴﺤﻲ ﺑﻴﺸـﺘﺮ‬
‫ﺍﺭﺍﺋﻪ ﺩﻫﺪ‪.‬‬
‫ﭘﺲ ﺑﺎ ﺍﻳﻦ ﻧﻴﺰ ﺩﻭﺑﺎﺭﻩ ﺑﺪﺍﻥ ﺭﺳﻴﺪﻳﻢ ﻛﻪ ﻣﻲﺑﺎﻳﺴﺖ ﻛﺴﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺍﻳﻦ ﻋـﺎﻟﻢ‬
‫ﺭﺍ ﺧﻠﻖ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﺩﻳﮕﺮ ﻧﻤﻲﺷﻮﺩ ﻛﻪ ﺗﻐﻴ‪‬ﺮﺍﺕ ﺑﺮ ﺍﻭ ﺟﺎﺭﻱ ﺷﻮﺩ ﭼﻮﻥ ﺍﮔﺮ ﺗﻐﻴ‪‬ـﺮﺍﺕ ﺑـﺮ ﺍﻭ‬
‫ﺟﺎﺭﻱ ﺷﻮﺩ ﺩﻭﺑﺎﺭﻩ ﻫﻤﺎﻥ ﻣﺴﺄﻟﻪﻱ ﭘﻴﺸﻴﻦ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﻫﻢ ﺟﻮﺍﺏ ﺁﻥ ﻛﺴﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ »ﺍﮔﺮ ﺧﺪﺍ ﻗﺪﻳﻢ ﺍﺳﺖ ﻭ ﻣﻲﺑﺎﻳﺴﺖ ﻓﻌـﻞ ﻭ‬
‫ﺍﻧﻔﻌﺎﻻﺕ ﻭ ﺗﺄﺛﻴﺮ ﻭ ﺗﺄﺛﺮﺍﺕ ﺷﻴﻤﻴﺎﻳﻲ ﺑﺮﺍﻳﺶ ﻣﻄﺮﺡ ﺑﺎﺷـﺪ ﻭ ﺑـﺎﻵﺧﺮﻩ ﺍﻭ ﻧﻴـﺰ ﺍﺯ ﺑـﻴﻦ ﺑـﺮﻭﺩ‪«.‬‬
‫ﺭﻭﺷﻦ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﻳﮕﺮ ﺍﻭ ﻓﻨﺎﭘﺬﻳﺮ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﺑﻴﻦ ﻧﻤﻲﺭﻭﺩ‪.‬‬

‫ﺍﺟﺰﺍﻱ ﺁﻥ ﻣﺘﻤﺎﺳﻚ ﻭ ﻫﻴﭻ ﺧﻠﻠﻲ ﺑﺮ ﺁﻥ ﻋﺎﺭﺽ ﻧﮕﺮﺩﻳﺪﻩ ﺍﺳﺖ؟! «‪ -‬ﺧـﺪﺍ ﺩﺭ ﺍﻧﺪﻳﺸـﻪﻱ ﺑﺸـﺮ‪ ،‬ﻋﺒـﺎﺱ‬
‫ﻣﺤﻤﻮﺩ ﻋﻘﺎﺩ‪ ،‬ﺗﺮﺟﻤﻪ ﻣﺤﻤﺪ ﻋﻠﻲ ﺧﻠﻴﻠﻲ ﺹ‪) 307‬ﻣﺘﺮﺟﻢ(‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪40‬‬

‫ﺍﮔﺮ ﺧﺪﺍ ﺧﺎﻟﻖ ﺍﺳﺖ ﭘﺲ ﭼﺮﺍ ﺁﺷﻜﺎﺭ ﻧﻤﻲﺷﻮﺩ؟‬

‫ﭘﺲ ﺍﺯ ﺁﻥ ﺑﺮﮔﺮﺩﻳﻢ ﺑﻪ ﺍﻳﻦ ﺑﺨﺶ ﻛﻪ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ »ﺍﮔﺮ ﺧـﺪﺍ ﺧـﺎﻟﻖ ﺍﺳـﺖ ﭘـﺲ ﭼـﺮﺍ‬
‫ﺁﺷﻜﺎﺭ ﻧﻤﻲﺷﻮﺩ؟«‬
‫ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺣﺘﻲ ﺑﮕﻮﻳﻴﻢ ﻛﻪ »ﭼﺮﺍ ﺁﺷﻜﺎﺭ ﻣﻲﺷﻮﺩ ﻭ ﭼﺮﺍ ﺁﺷﻜﺎﺭ ﻧﻤـﻲﺷـﻮﺩ؟!«‪ ،‬ﻣـﺎ ﺑـﺎ‬
‫ﺍﺻﻮﻟﻲ ﻋﻘﻠﻲ ‪ -‬ﻛﻪ ﺭﺍﻩ ﮔﺮﻳﺰ ﻭ ﮔﺰﻳﺮﻱ ﺍﺯ ﺁﻥ ﻧﻴﺴﺖ ‪ -‬ﺑﻪ ﺍﻳﻦ ﺭﺳـﻴﺪﻳﻢ ﻛـﻪ ﺧـﺪﺍﻳﻲ ﻭﺟـﻮﺩ‬
‫ﺩﺍﺭﺩ‪ .‬ﺧﺪﺍﻳﻲ ﻛﻪ ﺑﺎﻳﺪ ﺑﺎﺷﺪ ﻭ ﻫﻤﻴﺸﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺧﺪﺍ ﺧﺎﻟﻖ ﺍﻳﻦ ﭼﻴﺰﻫـﺎﻳﻲ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺣﺎﺩﺙ ﺍﻧﺪ ﻭ ﻻﺯﻡ ﻧﻴﺴﺖ ﻫﻤﻴﺸﻪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﺍﻭ ﻣﺒﺪﺃ ﺍﻳﻦﻫﺎﺳﺖ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﺍﻳﻦ ﮔﻔﺘﻪ ﻛﻪ »ﭼﺮﺍ ﺁﺷﻜﺎﺭ ﻣﻲﺷﻮﺩ ﻭ ﭼﺮﺍ ﺁﺷﻜﺎﺭ ﻧﻤﻲﺷﻮﺩ«‪ ،‬ﻣﺴـﺎﺋﻠﻲ ﺟﺰﺋـﻲ ﺍﻧـﺪ‪.‬‬
‫ﭼﻮﻥ ﻣﺎ ﺯﻣﺎﻧﻲ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﻗﻄﻌﻲ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﺧﺪﺍ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺭﺳﻴﺪﻳﻢ ﭘـﺲ ﺍﺯ ﺁﻥ ﺍﮔـﺮ ﻫـﻴﭻ‬
‫‪1‬‬
‫‪31F‬‬ ‫ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺁﻥ ﻧﺪﺍﻧﻴﻢ‪ ،‬ﻫﻢ ﭼﻨﺎﻥ ﻣﺠﺒﻮﺭﻳﻢ ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﺧﺪﺍ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬

‫‪ -1‬ﺑﺮﺧﻲ ﺍﺯ ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﺍﻥ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺖ ﺑﺮﺍﻱ ﻓﺮﺍﺭ ﺑـﻪ ﺟﻠـﻮ ﺑـﺎ ﻃـﺮﺡ ﺍﺩﻋـﺎﻱ »ﻭﻗﺘـﻲ ﻛـﻪ ﺧـﺪﺍ ﻣـﻲﻣﻴـﺮﺩ‬
‫)‪ «(When God is died‬ﺑﺎ ﺟﺎﻫﻞ ﺧﻮﺍﻧﺪﻥ ﺑﺎﻭﺭﻣﻨﺪﺍﻥ ﺑﻪ ﺧﺪﺍ ﻣﺪﻋﻲ ﻣﻲﺷﻮﻧﺪ ﻛﻪ‪» :‬ﺍﻧﺴﺎﻥﻫﺎ ﺯﻣﺎﻧﻲ ﻛـﻪ ﺍﺯ‬
‫ﺩﺭﻙ ﻭ ﺗﺒﻴﻴﻦ ﺩﺭﺳﺖ ﻋﻠﺖﻫﺎ ﻋﺎﺟﺰ ﺑﻮﺩﻧﺪ ﻭ ﻣﺜﻼ ﻧﻤﻲﺗﻮﺍﻧﺴﺘﻨﺪ ﻛﻪ ﻋﻠﺖ ﺑﺎﺭﺵ ﺑﺎﺭﺍﻥ ﻳﺎ ﻭﻗﻮﻉ ﺯﻟﺰﻟـﻪ ﻳـﺎ‬
‫ﺑﻴﻤﺎﺭﻱ ﻳﺎ ‪ ...‬ﺭﺍ ﺩﺭﻙ ﻛﻨﻨﺪ ﺑﻪ ﻳﻚ ﻣﻮﺟﻮﺩ ﻧﺎﻣﺮﺋﻲ ﻣﻌﺘﻘﺪ ﺷﺪﻧﺪ ﺗﺎ ﺗﻤﺎﻡ ﭘﺪﻳﺪﻫﺎ ﺭﺍ ﺑـﺎ ﺍﻭ ﺗﻮﺟﻴـﻪ ﻛﻨﻨـﺪ ﻭ‬
‫ﺳﭙﺲ ﺑﺮﺍﻱ ﺭﺿﺎﻳﺖ ﺧﺎﻃﺮ ﻭﻱ‪ ،‬ﺍﻭ ﺭﺍ ﭘﺮﺳﺘﺶ ﻛﻨﻨﺪ‪ .‬ﺍﻣﺎ ﺩﺭ ﻗﺮﻭﻥ ﺟﺪﻳـﺪ ﻛـﻪ ﻋﻠـﻞ ﺗﻤـﺎﻡ ﭘﺪﻳـﺪﻩﻫـﺎ ﻭ‬
‫ﺍﺗﻔﺎﻗﺎﺕ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﻣﻜﺸﻮﻑ ﺷﺪﻩﺍﻧﺪ ﺩﻳﮕﺮ ﻧﻴﺎﺯﻱ ﻧﻴﺴﺖ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﻪ ﻣﻮﺟﻮﺩﻱ ﺑﻪ ﻧﺎﻡ ﺧﺪﺍ ﻣﻌﺘﻘـﺪ‬
‫ﺑﺎﺷﻨﺪ ﭼﻮﻥ ﺍﺯ ﻋﻠﺖ ﺗﻤﺎﻡ ﭘﺪﻳﺪﻩﻫﺎ ﺁﮔﺎﻩ ﻫﺴﺘﻨﺪ ﻭ ﻣﻲﺩﺍﻧﻨﺪ ﻋﻠﺖ ﭘﺪﻳﺪﻩﺍﻱ ﭼﻮﻥ ﺯﻟﺰﻟـﻪ‪ ،‬ﺭﺍﻧـﺶ ﺯﻣـﻴﻦ ﻭ‬
‫ﻓﻌﻞ ﻭ ﺍﻧﻔﻌﺎﻻﺕ‪ ،‬ﻣﺮﻛﺰ ﺯﻣﻴﻦ ﺍﺳﺖ ﻧﻪ ﺧﺪﺍ« ﺍﻳﻦ ﺍﺩﻋﺎ ﭼﻨﺎﻥ ﺑﻲ ﺍﺳﺎﺱ ﻭ ﭘﻮچ ﺍﺳﺖ ﻛﻪ ﻓﻘﻂ ﺑﺮﺍﻱ ﺭﺩ ﺁﻥ‬
‫ﻛﺎﻓﻲ ﺍﺳﺖ ﺑﻪ ﺁﻣﺎﺭ ﺑﻲ ﺷﻤﺎﺭ ﻓﻴﻠﺴﻮﻓﺎﻥ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻋﻠﻮﻡ ﺗﺠﺮﺑﻲ ﻭ ﺭﻳﺎﺿـﻲ ﻭ ‪ ...‬ﺍﺷـﺎﺭﻩ ﻛـﺮﺩ ﻛـﻪ ﺑـﺎ‬
‫ﻭﺟﻮﺩ ﭘﻴﺸﺮﻓﺖﻫﺎﻱ ﺷﮕﺮﻑ ﺩﺭ ﻋﻠﻢ ﻭ ﺻﻨﻌﺖ‪ ،‬ﻫﻢ ﭼﻨﺎﻥ ﺑﻪ ﻭﺟﻮﺩ ﺧﺪﺍ ﺑﺎﻭﺭ ﺩﺍﺷﺘﻪ ﻭ ﺑﺪﺍﻥ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻧﺪ‬
‫ﺗﺎ ﺟﺎﻳﻲ ﻛﻪ »ﻻﻧﮕﻪ« ﻣﻮﻟﻒ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺗﺎﺭﻳﺦ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﻢ ﺑﻪ ﺍﻳـﻦ ﻣﻄﻠـﺐ ﺻـﺮﻳﺤﺎ ﺍﻋﺘـﺮﺍﻑ ﻧﻤـﻮﺩﻩ ﻭ ﺩﺭ‬
‫ﻛﺘﺎﺏ ﺧﻮﺩ ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ﻛﻪ‪» :‬ﺑﺪﻭﺍً ﻳﻚ ﻣﻮﺿﻮﻉ ﻋﺠﻴﺐ ﺑﻪ ﻣﺎ ﻣﻜﺸﻮﻑ ﻣـﻲﺷـﻮﺩ ﻛـﻪ ﺑـﻪ ﻏﻴـﺮ ﺍﺯ‬
‫ﺩﻳﻤﻮﻛﺮﻳﺖ ﺑﻪ ﺯﺣﻤﺖ ﻣﻲﺗﻮﺍﻥ ﻳﻚ ﻧﻔﺮ ﺍﺯ ﻣﺨﺘﺮﻋﻴﻦ ﺑﺰﺭگ ﻭ ﻣﺤﻘﻘﻴﻦ ﺭﺍ ﻳﺎﻓﺖ ﻛﻪ ﺻـﺮﻳﺤﺎً ﻣﺘﻌﻠـﻖ ﺑـﻪ‬
‫ﻣﻜﺘﺐ ﻣﺎﺩﻱ ﺑﻮﺩﻩ ﺑﺎﺷﺪ« )ﻧﻘﺶ ﺍﺩﻳـﺎﻥ ﺹ‪ (72‬ﺍﺯ ﺩﺍﻧﺸـﻤﻨﺪﺍﻥ ﺑﺎﻭﺭﻣﻨـﺪ ﺑـﻪ ﻭﺟـﻮﺩ ﺧـﺪﺍ ﻣـﻲﺗـﻮﺍﻥ ﺑـﻪ‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻲ ﭼﻮﻥ ﺍﺭﺳﻄﻮ‪ ،‬ﺍﻓﻼﻃﻮﻥ‪ ،‬ﻓﻴﺜﺎﻏﻮﺭﺙ‪ ،‬ﭘﺎﺳﻜﺎﻝ‪ ،‬ﻧﻴﻮﺗﻦ‪ ،‬ﺩﺍﺭﻭﻳﻦ‪ ،‬ﭘﺎﺳﺘﻮﺭ‪ ،‬ﺍﻧﻴﺸـﺘﻴﻦ ﻭ ‪ ...‬ﺍﺷـﺎﺭﻩ‬
 ‫‪41‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻣﺜﺎﻟﻲ ﺳﺎﺩﻩ؛ ﺍﻛﻨﻮﻥ ﻛﻪ ﻣﺎ ﺩﺭ ﺍﻳﻦ ﺧﺎﻧﻪ ﻧﺸﺴﺘﻪﺍﻳﻢ ﺍﮔﺮ ﺗﻤﺎﻡ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﻪ ﻣﺎ ﺑﮕﻮﻳﺪ ﻛـﻪ ﺍﻳـﻦ‬
‫ﺧﺎﻧﻪ ﺧﻮﺩ ﺑﻪ ﺧﻮﺩ )ﺍﺯ ﺧﻮﺩﺵ( ﺩﺭﺳﺖ ﺷﺪﻩ ﻭ ﺑﻨّﺎﻳﻲ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ ،‬ﺁﻥ ﺭﺍ ﻗﺒﻮﻝ ﻧﻤﻲﻛﻨﻴﻢ‪ .‬ﺍﻣﺎ‬
‫ﺍﻛﻨﻮﻥ ﻣﻦ ﻧﻤﻲﺩﺍﻧﻢ ﻛﻪ ﺍﻳﻦ ﺑﻨّﺎ ﻓﺎﺭﺱ ﺑﻮﺩﻩ ﻳﺎ ﻛُﺮﺩ‪ ،‬ﺟﻮﺍﻥ ﺑﻮﺩﻩ ﻳﺎ ﭘﻴﺮ‪ ،‬ﻣﺴﻠﻤﺎﻥ ﺑـﻮﺩﻩ ﻳـﺎ ﻏﻴـﺮ‬
‫ﻣﺴﻠﻤﺎﻥ‪ .‬ﭘﺲ ﻣﻦ ﺑﻪ ﻫﻴﭻ ﻛﺪﺍﻡ ﺍﺯ ﺍﻳﻦ ﺧﺼﻮﺻـﻴﺎﺕ‪ ،‬ﻏﻴـﺮ ﺍﺯ ﺑﻨّـﺎ ﺑـﻮﺩﻧﺶ ﺁﮔـﺎﻫﻲ ﻧـﺪﺍﺭﻡ ﻭ‬
‫)ﻧﺪﺍﻧﺴﺘﻦ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻫﻢ( ﻫﻴﭻ ﻟﻄﻤﻪﺍﻱ ﺑﻪ ﻣﻦ ﻧﻤﻲﺯﻧﺪ‪.‬‬
‫ﺣﺘﻲ ﺍﻧﺴﺎﻧﻲ ﻛﻪ ﺑﻪ ﺑﻴﺎﺑﺎﻥ ﻣﻲﺭﻭﺩ ‪ -‬ﻧﻪ ﺍﻳﻦ ﺧﺎﻧﻪ ﺑﺎ ﺍﻳﻦ ﻫﻤـﻪ ﻧﻈـﻢ ﻭ ﺗﺮﺗﻴـﺐ ‪ -‬ﺗﻨﻬـﺎ ﺑـﻪ‬
‫ﺻﻮﺭﺕ ﻻﻧﻪ ﻣﺎﻛﻴﺎﻥ‪ ،‬ﺁﻥ ﻫﻢ ﻣﺜﻼً ﺩﻩ ﻳﺎ ﺩﻭﺍﺯﺩﻩ ﺩﺍﻧـﻪ ﺳـﻨﮓ ﺑـﻪ ﺻـﻮﺭﺕ ﺩﺍﻳـﺮﻩﺍﻱ ﺭﻭﻱ ﻫـﻢ‬
‫ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩﺍﻧﺪ ‪ -‬ﻛﻪ ﺣﺘﻲ ﻣﺜﻞ ﺧﺎﻧﻪ ﻫﻢ ﻧﻴﺴﺘﻨﺪ ‪ -‬ﻓﻘﻂ ﺑﻪ ﺍﻳﻦ ﺧﺎﻃﺮ ﻛـﻪ ﺍﻳـﻦ ﺩﻩ ‪ -‬ﺩﻭﺍﺯﺩﻩ‬
‫ﺳﻨﮓ ﺭﻭﻱ ﻫﻢ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻫﺮﮔﺰ ﺗﺼﻮﺭ ﻧﻤﻲﻛﻨـﺪ ﻛـﻪ ﺍﻳـﻦ ﺳـﻨﮓﻫـﺎ ﺑـﻪ ﺻـﻮﺭﺕ‬
‫ﺗﺼﺎﺩﻓﻲ ﺭﻭﻱ ﻫﻢ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﻣﺜﻼً ﺑﺎﺩ ﺁﻣﺪﻩ ﻭ ﻳﻜﺴـﺮﻩ ﺍﻳـﻦ ﺳـﻨﮓﻫـﺎ ﺭﺍ ﺭﻭﻱ ﻫـﻢ‬
‫ﭼﻴﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺑﺎ ﺧﻮﺩ ﻣﻲﮔﻮﻳﺪ ﺍﮔـﺮ ﺑﺴـﻴﺎﺭ ﺧﻮﺷـﺒﻴﻨﺎﻧﻪ ﻫـﻢ ﺍﻳـﻦ ﺍﺣﺘﻤـﺎﻝ ﺭﺍ ﺩﺭ ﻧﻈـﺮ ﺑﮕﻴـﺮﻡ‬
‫ﻣﻲﺗﻮﺍﻧﻢ ﺑﮕﻮﻳﻢ ﻛﻪ ﺭﺩﻳﻒ ﺍﻭﻝ ﺑﺎ ﺗﺼﺎﺩﻑ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺑﺎﺩﻱ ﺑﺴﻴﺎﺭ ﺳﻨﮕﻴﻦ ﻭﺯﻳﺪﻩ ﻭ ﺁﻥﻫﺎ ﺭﺍ‬
‫ﺩﻭﺭ ﻫﻢ ﺟﻤﻊ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﺑﺎ ﺯﺣﻤﺖ‪ ،‬ﭼﻴﻨﺶ ﺩﻭﻣﻴﻦ ﺭﺩﻳﻒ ﺭﺍ ﻧﻴﺰ ﻗﺒﻮﻝ ﻛـﺮﺩﻡ ﻋﺎﻗﺒـﺖ‬
‫ﺑﺮﺍﻱ ﺳﻮﻣﻴﻦ ﻭ ﭼﻬﺎﺭﻣﻴﻦ ﺭﺩﻳﻒ ﺩﻳﮕﺮ ﻧﻤﻲﺗﻮﺍﻧﻢ ﺗﺼﺎﺩﻓﻲ ﺑﻮﺩﻥ ﺁﻥ ﺭﺍ ﺑﭙﺬﻳﺮﻡ‪.‬‬

‫ﻛــﺮﺩ‪ .‬ﺣﺘــﻲ ﺯﻣــﺎﻧﻲ ﻛــﻪ ﺩﺍﺭﻭﻳــﻦ ﻧﻈﺮﻳــﻪﻱ ﺧﻠﻘــﺖ ﺗﻜــﺎﻣﻠﻲ ﺧــﻮﺩ ﺭﺍ ﺩﺭ ﻛﺘــﺎﺏ »ﺍﺻــﻞ ﺍﻧــﻮﺍﻉ‬
‫)‪ «(The Origin of Species‬ﻣﻨﺘﺸﺮ ﻛﺮﺩ ﻳﻜﻲ ﺍﺯ ﺯﻋﻤﺎ ﻭ ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﺍﻥ ﺍﺻﻠﻲ ﻛﻤﻮﻧﻴﺴﻢ ﺑﻪ ﻧﺎﻡ ﻣﺎﺭﻛﺲ‬
‫ﺑﺎ ﻳﺎﺩﺩﺍﺷﺖ ﻧﺎﻣﻪﺍﻱ ﺑﻪ ﺩﺍﺭﻭﻳﻦ‪ ،‬ﺗﺒﺮﻳﻚ ﮔﻔﺘﻪ ﻭ ﺍﺿﺎﻓﻪ ﻛﺮﺩﻩ ﺑﻮﺩ ﻛﻪ ﺍﻳﻦ ﻧﻈﺮﻳﻪﻱ ﺷـﻤﺎ ﺧﻴﻠـﻲ ﺑـﻪ ﺍﻓﻜـﺎﺭ‬
‫ﻓﻠﺴﻔﻲ ﻣﺎ ﻛﻤﻚ ﻣﻲﻛﻨﺪ‪ .‬ﺍﻣﺎ ﺩﺍﺭﻭﻳﻦ ﺩﺭ ﭘﺎﺳﺦ‪ ،‬ﻭﺟﻮﺩ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﻭﻱ ﻳﺎﺩﺁﻭﺭ ﻣـﻲﺷـﻮﺩ ﻭ ﻣـﻲﮔﻮﻳـﺪ ﻛـﻪ‬
‫ﺿﻤﻦ ﺗﺸﻜﺮ ﺍﺯ ﺍﻳﻦ ﻧﺎﻣﻪﻱ ﺗﺸﻮﻳﻖ ﺁﻣﻴﺰ ﺷﻤﺎ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻢ ﻛﻪ ﻣـﻦ ﻫـﻴﭻ ﻭﻗـﺖ ﺭﺍﺿـﻲ ﻧﻴﺴـﺘﻢ ﻛـﻪ ﺍﻳـﻦ‬
‫ﻧﻈﺮﻳﻪﻱ ﻃﺒﻴﻌﻲ ﻛﻪ ﻣﻦ ﺁﻭﺭﺩﻡ ﺩﺳﺘﺂﻭﻳﺰ ﻣﺎﺩﻳﺖ ﻭ ﺍﻧﻜﺎﺭ ﺧﺪﺍ ﺷﻮﺩ‪ .‬ﺯﻳﺮﺍ ﻣﻦ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻭﺟﻮﺩ ﺧﺪﺍ ﺭﺍ ﻳـﻚ‬
‫ﻣﻌﻨﻮﻳﺖ ﻣﻲﺩﺍﻧﻢ ﻛﻪ ﺑﺮﺍﻱ ﺑﺸﺮ ﻻﺯﻡ ﺍﺳﺖ‪ .‬ﺣﺘﻲ ﭘﺪﺭ ﺩﺍﺭﻭﻳﻦ‪ ،‬ﺁﻗﺎﻱ ﺭﻭﺑـﺮﺕ ﻭﺍﺭﻳﻨـﮓ ﺩﺭ ﺳـﺎﻝ ‪1825‬ﻡ‬
‫ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﺩﺍﺭﻭﻳﻦ ﻳﻚ ﻣﺮﺩ ﺭﻭﺣﺎﻧﻲ ﺷﻮﺩ ﻭﻱ ﺭﺍ ﺑﻪ ﺩﺍﻧﺸﺴﺮﺍﻱ ﻣﺴﻴﺤﻲ ﺩﺍﻧﺸﮕﺎﻩ ﻛﻤﺒﺮﻳﺞ ﻓﺮﺳـﺘﺎﺩ‪ ،‬ﻭ‬
‫ﺍﻭ ﺩﺭ ﺳﺎﻝ ‪ 1831‬ﺍﻳﻦ ﺭﺷﺘﻪ ﺭﺍ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﺎﻧﺪ‪) .‬ﻣﺘﺮﺟﻢ(‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪42‬‬

‫ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺍﮔﺮ ﻫﻢ ﺍﻳﻦ ﺭﺍ ﻗﺒﻮﻝ ﻛﻨﻢ‪ ،‬ﺷـﻜﺎﻑ ﺩﺭﺏ ﻣﺎﻧﻨـﺪﻱ ﻛـﻪ ﺩﺭ ﻳـﻚ ﻃـﺮﻑ ﺁﻥ‬
‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ ﻛﻪ ﻛﺴﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﺧﻮﺩ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳـﺖ‪.‬‬
‫ﻭ ﺁﻥ ﺳﻮﺭﺍﺥﻫﺎﻱ ﻛﻮﭼﻜﻲ ﻛﻪ ﺩﺭ ﻃﺮﻑ ﺩﻳﮕﺮ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ ﺑﺮﺍﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﺳـﻠﺤﻪﺍﺵ‬
‫ﺭﺍ ﺍﺯ ﺁﻧﺠﺎ ﺧﺎﺭﺝ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﺑﺘﻮﺍﻧﺪ ﺷﻜﺎﺭ ﻛﻨﺪ ﻭ ﻭﻗﺘﻲ ﻛﻪ ﺗﻤﺎﺷﺎ ﻣﻲﻛﻨﺪ ﻣﻲﺑﻴﻨـﺪ ﻛـﻪ ﺁﻥ‬
‫ﻃﺮﻑ ﻫﻢ ﺳﻨﮕﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺗﻨﻪﻱ ﺩﺭﺧﺘﻲ ﺑﺮ ﺭﻭﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﻣﻌﻠـﻮﻡ ﺍﺳـﺖ ﺑـﻪ‬
‫ﺷﻴﻮﻩ ﺍﻱ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﭼﻴﺰﻱ ﺭﻭﻱ ﺁﻥ ﮔﺬﺍﺷﺘﻪ ﺷﻮﺩ‪ .‬ﺑﺎ ﺍﻳﻦ ﺗﻔﺎﺳﻴﺮ ﻭ ﻣﺸـﺎﻫﺪﺍﺕ ﺣﺘـﻲ‬
‫ﺍﮔﺮ ﺗﻤﺎﻡ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﻪ ﺍﻭ ﺑﮕﻮﻳﻨﺪ ﻛﻪ ﺍﻳﻦﻫﺎ ﺑﻪ ﻃﻮﺭ ﺗﺼـﺎﺩﻓﻲ ﺩﺭﺳـﺖ ﺷـﺪﻩﺍﻧـﺪ‪ ،‬ﺁﻥ ﺭﺍ ﻗﺒـﻮﻝ‬
‫ﻧﺨﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﺑﺎ ﺍﻳﻦ ﻭﺟﻮﺩ‪ ،‬ﺁﻥ ﻛﺠﺎ ﻭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻛﺠﺎ!‬
‫ﻣﺸﺎﻫﺪﻩ ﺁﺛﺎﺭ ﺑﺎﻋﺚ ﻣﻲﺷﻮﺩ ﻛﻪ ﻧﻪ ﺗﻨﻬﺎ ﺍﻧﺴﺎﻥ ﺑﻪ ﻭﺟﻮﺩﻱ ﻗﺎﺋﻞ ﺷﻮﺩ ﻛﻪ ﺩﺍﺭﺍﻱ ﻓﻌﻞ ﺍﺳـﺖ‬
‫ﻭ ﺧﻮﺩﺵ ﻗﺎﺑﻞ ﻣﺸﺎﻫﺪﻩ ﻧﻴﺴـﺖ‪ ،‬ﺑﻠﻜـﻪ ﺩﺭ ﺑﻌﻀـﻲ ﭼﻴﺰﻫـﺎ ﺁﺛـﺎﺭﻱ ﻣﺸـﺎﻫﺪﻩ ﻣـﻲﺷـﻮﻧﺪ ﻛـﻪ‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﻛﺎﺭﺷﺎﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺳﻬﻞ ﺷﻮﺩ ﺑﻪ ﻭﺟﻮﺩ ﭼﻴﺰﻱ ﻗﺎﺋﻞ ﻣﻲﺷﻮﻧﺪ ﻛﻪ‬
‫ﺧﻮﺩﺷﺎﻥ ﻫﻢ ﻣﻲﮔﻮﻳﻨﺪ ﻛﻪ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺍﻣﺎ ﻭﺟﻮﺩ ﺁﻥ ﺭﺍ ﻓﺮﺽ ﻣﻲﻛﻨﻨﺪ‪ .‬ﻓﺮﺽ ﻭﺟـﻮﺩ ﺑـﺮﺍﻱ‬
‫ﺍﻳﻦ ﻛﻪ ﻛﺎﺭﻫﺎﻳﺸﺎﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪.‬‬
‫ﻋﺪﻩﺍﻱ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﻲﮔﻮﻳﻨﺪ ﻛﻪ ﻣﺎ ﻓﻘﻂ ﺑﺮﺍﻱ ﺗﺴﻬﻴﻞ ﻛﺎﺭ ﺧﻮﺩ ﻓﺮﺽ ﻛﺮﺩﻩﺍﻳﻢ ﻛﻪ ﺍﺗـﻢ‬
‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭﺍﻟّﺎ ﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺩﺭ ﺍﻳﻦ ﺍﺷﻜﺎﻟﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺑﺎﻳـﺪ ﺗﻮﺿـﻴﺢ ﺩﺍﺩﻩ‬
‫ﺷﻮﺩ ﻛﻪ‪ :‬ﺍﺗﻤﻲ ﺑﺎ ﺁﻥ ﺧﺼﻮﺻﻴﺎﺕ ﻛﻪ ﺁﻥﻫﺎ ﻣﻲﮔﻮﻳﻨﺪ ﻣﻤﻜﻦ ﺍﺳـﺖ ﻭﺟـﻮﺩ ﺧـﺎﺭﺟﻲ ﻧﺪﺍﺷـﺘﻪ‬
‫ﺑﺎﺷﺪ ﻭﺍﻟّﺎ ﺍﻣﻜﺎﻥ ﺩﺍﺭﺩ ﭼﻴﺰﻱ ﺑﺪﺍﻥ ﮔﻮﻧﻪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺍﻳﻦ ﺁﺛﺎﺭ ﻭ ﻧﺸﺎﻧﻪﻫـﺎ ﺭﺍ ﺩﺍﺭﺩ ﻭ‬
‫ﺑﻪ ﺧﺎﻃﺮ ﺍﻳﻦ ﺁﺛﺎﺭ ﺍﺳﺖ ﻛﻪ ﻧﺎﻣﺶ ﺭﺍ ﺍﺗﻢ ﻣﻲﮔﺬﺍﺭﻧﺪ‪ .‬ﭘﺲ ﺩﺭ ﺍﻳﻨﺠﺎ ﻭﻗﺘﻲ ﻛـﻪ ﺑـﻪ ﻣﻄﻠـﺐ ﺩﻭﻡ‬
‫ﻣﻲﺭﺳﻴﻢ‪ ،‬ﺑﻪ ﺧﺎﻃﺮ ﺍﻳﻦ ﻛﻪ ﺁﺛﺎﺭﻱ ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨﻨﺪ ﺑﻪ ﻭﺟﻮﺩ ﺍﺗﻢ ﻗﺎﺋﻞ ﻣﻲﺷـﻮﻧﺪ‪ ،‬ﻭﺍﻟّـﺎ ﺑـﺪﻳﻦ‬
‫ﮔﻮﻧﻪ ﻧﻴﺴﺖ ﻛﻪ ﺧﻮﺩ ﺍﺗﻢ ﻣﺸﺎﻫﺪﻩ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﺍﺯ ﺧﺎﻃﺮ ﻧﺒﺮﻳﻢ ﻧﻴﺮﻭﻫﺎﻳﻲ ﻛﻪ ﺑﺮﺍﻱ ﺩﺭﻙ ﻛﺮﺩﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﻳﻢ ﭼﻪ ﻧﻴﺮﻭﻫﺎﻳﻲ ﻫﺴﺘﻨﺪ؟ ﺁﻳﺎ‬
‫ﺩﺭﺳﺖ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺍﺯ ﻧﻴﺮﻭﻱ ﺑﺼﺮ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻛﻨـﺪ؟ ﭼـﺮﺍ ﻫـﻴﭻ‬
‫ﺯﻳﺮﻙ ﻭ ﺩﺍﻧﺎﻳﻲ ﺍﻧﺘﻈﺎﺭ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﺎ ﭼﺸﻤﺶ ﻣﻴﻜﺮﻭﺏ ﺭﺍ ﺑﺒﻴﻨﺪ؟ ﺧﻮﺏ ﻫﻴﭻ ﺷﻜﻲ ﺩﺭ ﻭﺟـﻮﺩ‬
 ‫‪43‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻣﻴﻜﺮﻭﺏ ﻧﻴﺴﺖ ﻭ ﺑﺎ ﻣﻴﻜﺮﻭﺳﻜﻮپ ﻫﻢ ﺩﻳﺪﻩ ﻣﻲﺷﻮﺩ‪ .‬ﭘﺲ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻫﻴﭻ ﻛﺴـﻲ ‪ -‬ﻣﮕـﺮ‬
‫ﺩﻳﻮﺍﻧﻪ ‪ -‬ﻧﻴﺴﺖ ﻛﻪ ﺑﻪ ﺧﻮﺩﺵ ﺯﺣﻤﺖ ﺩﻫﺪ ﻭ ﺩﺳـﺘﺶ ﺭﺍ ﺗﻤﺎﺷـﺎ ﻛﻨـﺪ ﺗـﺎ ﺑﺒﻴﻨـﺪ ﻣـﻲﺗﻮﺍﻧـﺪ‬
‫ﻣﻴﻜﺮﻭﺑﻲ ﻣﺸﺎﻫﺪﻩ ﻛﻨﺪ ﭼﻮﻥ ﻗﺪﺭ ﻭ ﺍﻧﺪﺍﺯﻩﻱ ﺧﻮﻳﺶ ﺭﺍ ﻣـﻲﺩﺍﻧـﺪ ﭘـﺎ ﺍﺯ ﮔﻠـﻴﻢ ﺧـﻮﻳﺶ ﺩﺭﺍﺯ‬
‫ﻧﻤﻲﻛﻨﺪ ﻭ ﻣﻲﺩﺍﻧﺪ ﻛﻪ ﭼﺸﻢ ﺗﻮﺍﻧﺎﺋﻲ ﺩﻳﺪﻥ ﻣﻴﻜﺮﻭﺏ ﺭﺍ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻳﻦ ﺭﺍ ﻫﻢ ﺍﺯ ﺧﺎﻃﺮ ﻧﺒﺮﻳﻢ ﻛـﻪ‬
‫ﺑﺎ ﺍﻳﻦ ﺑﺼﺮﻱ ﻛﻪ ﻳﻚ ﻣﻴﻜﺮﻭﺏ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻲﺷﻮﺩ ﺩﻳﮕﺮ ﺑﻪ ﻃﻮﺭ ﻛﻠﻲ ﺍﺷﺘﺒﺎﻩ ﻫﺴﺖ ﻛﻪ ﺍﻧﺴـﺎﻥ‬
‫ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺗﺎ ﺑﺎ ﺁﻥ ﺧﺪﺍ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻛﻨﺪ‪ .‬ﺁﻥ ﻣﺸﺎﻫﺪﻩ ﻭ ﺩﻳﺪﻧﻲ ﻛﻪ ﻣﻘﺼﻮﺩ ﺍﻳﻨﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﺯﻣﺎﻧﻲ ﻛﻪ ﻣﺎ ﺑﺎ ﺁﺛﺎﺭ ﻭ ﻧﺸﺎﻧﻪﻫﺎ ﺍﻟﺰﺍﻣﺎَ ﺑﻪ ﺍﻳﻦ ﻣﻲﺭﺳﻴﻢ ﻛـﻪ ﺧـﺪﺍ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ ﻭ ﺑـﺪﺍﻥ‬
‫ﻣﻨﺘﻬﻲ ﻣﻲﺷﻮﻳﻢ ﭘﺲ ﺍﺯ ﺁﻥ ﺩﻳﮕﺮ ﺯﻣﺎﻧﻲ ﻣﻲﺗﻮﺍﻧﻴﻢ ﺑﮕﻮﻳﻴﻢ ﻛﻪ ﭼﺮﺍ ﺍﻭ ‪ -‬ﺧﺪﺍ ‪ -‬ﺭﺍ ﻧﻤـﻲﺑﻴﻨـﻴﻢ‬
‫ﻛﻪ ﺁﻥ ﻧﻴﺮﻭﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﻳﻢ ﺭﺍ ﺑﺮﺭﺳﻲ ﻛﺮﺩﻩ ﺑﺎﺷﻴﻢ ﻭ ﺣﻘﻴﻘﺖ ﺁﻥ ﺭﺍ ﻧﻴﺰ ﺩﺭﻙ ﻛـﺮﺩﻩ‬
‫ﺑﺎﺷﻴﻢ ﻛﻪ ﺁﻳﺎ ﺑﻪ ﻭﺳﻴﻠﻪﻱ ﺍﻳﻦ ﻧﻴﺮﻭﻫﺎ ﻗﺎﺑﻞ ﺩﺭﻙ ﺍﺳﺖ؟ ﻭ ﺳﭙﺲ ﺍﻳﻦ ﮔﻮﻧﻪ ﺳﻮﺍﻻﺕ ﺭﺍ ﻣﻄﺮﺡ‬
‫ﻛﻨﻴﻢ‪ .‬ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ‪ ،‬ﺩﺭ ﻣﺜﺎﻝ ﺑﻨّﺎ ‪ -‬ﻛﻪ ﺫﻛﺮ ﺷﺪ ‪ -‬ﺍﻧﺴﺎﻥ ﺣﻖ ﺩﺍﺭﺩ ﻛﻪ ﺍﻧﺘﻈـﺎﺭ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﺪ ﻛـﻪ‬
‫ﺑﻨّﺎﻱ ﺁﻥ ﺧﺎﻧﻪ ﺭﺍ ﺑﺒﻴﻨﺪ ﻭ ﻣﺜﻼً ﺑﮕﻮﻳﺪ ﻛﻪﺍﻱ ﻛﺎﺵ ﺑﻨّﺎﻱ ﺍﻳﻦ ﺳﺎﺧﺘﻤﺎﻥ ﺭﺍ ﺑﺒﻴـﻨﻢ ﺗـﺎ ﺑـﺪﺍﻧﻢ ﻛـﻪ‬
‫ﭼﮕﻮﻧﻪ ﻣﺮﺩﻱ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﻣﻮﺭﺩ ﺍﺯ ﺁﻥﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺪ ﻧﻴﺮﻭﻱ ﺑﺼﺮﻱ ﺭﺍ ﻛـﻪ ﺩﺭ‬
‫ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﺩ ﺑﺮﺍﻱ ﺩﻳﺪﻥ ﻭﻱ ﺑﻪ ﻛﺎﺭ ﮔﻴـﺮﺩ‪ .‬ﺍﻣـﺎ ﺩﺭﺑـﺎﺭﻩﻱ ﺧـﺪﺍ‪ ،‬ﻣﻄﻠـﺐ ﻭ ﻣﻮﺿـﻮﻋﻲ ﺑـﺪﻳﻦ‬
‫ﺻﻮﺭﺕ ﻣﻄﺮﺡ ﻧﻴﺴﺖ‪ .‬ﻧﻪ ﺣﻘﻴﻘﺖ‪ ‬ﺧﺪﺍ ﺭﺍ ﻣﺎ ﻣﻲﺷﻨﺎﺳﻴﻢ ﻭ ﻧﻪ ﻧﻴﺮﻭﻳﻲ ﻛـﻪ ﺑـﻪ ﻣـﺎ ﺩﺍﺩﻩ ﺷـﺪﻩ‬
‫ﺑﺮﺍﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﺸﺎﻫﺪﻩ ﻛﻨﻴﻢ ﺗﺎ ﭼﻨﻴﻦ ﺍﻧﺘﻈﺎﺭﻱ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪.‬‬
 ‫ﺑﺮﻫﺎﻥِ ﻧﻈﻢ‬

‫ﺑﺮﺍﻱ ﺗﻘﺮﻳﺮ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﻧﻈﻢ ﺑﺎﻳﺪ ﻣﻌﻨﺎﻱ »ﻧﻈﻢ« ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﻮﺩ‪ .‬ﻧﻈـﻢ ﺁﻥ ﺍﺳـﺖ ﻛـﻪ‬
‫»ﻣﺨﻠﻮﻗﻲ ﺑﺎ ﻛﻤﻴﺖ ﻭ ﻛﻴﻔﻴﺘﻲ ﻣﻌﻴﻦ ﻭ ﺑﺎ ﻧﻴﺮﻭ ﻭ ﺍﺳﺘﻌﺪﺍﺩﻱ ﻣﻌﻴﻦ ﺩﺭ ﺟﻬﺘﻲ ﻣﺨﺼﻮﺹ ﻭ ﻭﻳﮋﻩ‬
‫ﺑﺮﺍﻱ ﻫﺪﻓﻲ ﻣﺸﺨﺺ ﺣﺮﻛﺖ ﻛﻨﺪ‪ «.‬ﺍﻳﻦ ﺗﻌﺮﻳﻒ ﻧﻈﻢ ﺍﺳـﺖ‪ .‬ﻧﻈـﻢ ﺩﺭ ﺑﻌﻀـﻲ ﺍﺯ ﻛﺘـﺐ ﻧﻴـﺰ‬
‫ﺗﻌﺮﻳﻒ ﺷﺪﻩ ﺍﺳﺖ ﺍﻣﺎ ﻣﻘﺪﺍﺭﻱ ﻧﺎﻣﻨﻈﻢ ﻭ ﻧﺎﻣﻔﻬﻮﻡ ﺍﺳﺖ‪.‬‬
‫ﺁﻥ ﺗﻌﺮﻳﻔﻲ ﻛﻪ ﻗﺮﺁﻥ ﺩﺭ ﺳﻮﺭﻩﻱ ﺍﻻﻋﻠﻲ‪ ،‬ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ ﻛﻪ‪:‬‬
‫‪] ﴾     ‬ﺍﻷﻋﻠﻲ‪» [3-2 :‬ﻫﻤـﺎﻥ ﺧﺪﺍﻭﻧـﺪﻱ ﻛـﻪ‬ ‫﴿‪  ‬‬

‫)ﭼﻴﺰﻫﺎ ﺭﺍ( ﺁﻓﺮﻳﺪ ﻭ ﺳﭙﺲ )ﺁﻥﻫﺎ ﺭﺍ ﻫﻤﺎﻫﻨﮓ ﻛﺮﺩ ﻭ( ﺁﺭﺍﺳﺖ‪ .‬ﺧﺪﺍﻭﻧﺪﻱ ﻛـﻪ ﺍﻧـﺪﺍﺯﻩﮔﻴـﺮﻱ‬
‫ﻛﺮﺩ ﻭ )ﻫﺮﭼﻴﺰﻱ ﺭﺍ ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﺷﺎﻳﺴﺘﻪ ﻭ ﺑﺎﻳﺴﺘﻪ ﺍﺳـﺖ ﺁﻓﺮﻳـﺪ‪ ،‬ﻭ ﺁﻥ ﮔـﺎﻩ ﺁﻥ ﺭﺍ ﺑـﻪ ﻛـﺎﺭﻱ(‬
‫ﺭﻫﻨﻤﻮﺩ ﻧﻤﻮﺩ )ﻛﻪ ﺑﺎﻳﺪ ﺑﻜﻨﺪ(«‪.‬‬
‫ﻫﺮ ﻣﺨﻠﻮﻗﻲ ﺩﺍﺭﺍﻱ ﭘﻴﻜﺮﻱ ﺑﺎ ﻛﻤﻴﺘﻲ ﻣﻌﻴﻦ ﺍﺯ ﻣﺎﺩﻩ ﻭ ﻛﻴﻔﻴﺘـﻲ ﻣﻌـﻴﻦ ﺍﺯ ﺻـﻮﺭﺕ ﺍﺳـﺖ ﻭ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﻧﻴﺮﻭﻳﻲ ﺩﺭ ﺫﺍﺗﺶ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ )ﻗﺎﺩﺭ ﺑﻪ( ﺣﺮﻛـﺖ ﻛـﺮﺩﻥ ﻣﺨﺼـﻮﺹ ﺑـﻪ ﻃـﺮﻑ‬
‫ﻧﻘﻄﻪ ﻭ ﻫﺪﻓﻲ ﻣﻌﻴﻦ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻱ ﺗﻮﺿـﻴﺢ ﺁﻥ ﻧﻴـﺰ ﮔـﻮﻳﻴﻢ ﻣـﺜﻼً ﺧﻴـﺎﻃﻲ ﻣـﻲﺧﻮﺍﻫـﺪ ﻋﻤـﻞ‬
‫ﭘﻮﺷﺎﻧﺪﻥ ﻧﺎﻑ ﺑﻪ ﭘﺎﻳﻴﻦ ﺍﻧﺴﺎﻥ ﺭﺍ ﺗﺤﻘﻖ ﺑﺨﺸﺪ ﻭ ﺑﻪ ﺁﻥ ﻫﺪﻑ ﻧﺎﻳﻞ ﺁﻳﺪ‪ .‬ﻣـﻲﺭﻭﺩ ﻭ ﭘﺎﺭﭼـﻪﺍﻱ‬
‫ﺭﺍ ﻣﻬﻴﺎ ﻣﻲﻛﻨﺪ‪ .‬ﺑﺎﺭ ﺍﻭﻝ ﭘﺎﺭﭼﻪ ﺭﺍ ﺍﻧﺪﺍﺯﻩ ﮔﻴﺮﻱ ﻣﻲﻛﻨﺪ ﺗﺎ ﻳﻚ ﺷﻠﻮﺍﺭ ﺑﺪﻭﺯﺩ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﺑـﺎ ﺁﻥ‬
‫ﺍﻧﺪﺍﺯﻩﮔﻴﺮﻱ ﻛﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ‪ ،‬ﭘﺎﺭﭼﻪ ﺭﺍ ﻣﻲﺑ‪‬ﺮﺩ‪ .‬ﺯﻣﺎﻧﻲ ﻛﻪ ﺁﻥ ﺭﺍ ﺑ‪‬ﺮﻳﺪ ﻭ ﻗﺴـﻤﺖ ﻗﺴـﻤﺖ‬
‫ﻛﺮﺩ‪ ،‬ﺁﻥ ﻗﺴﻤﺖﻫﺎ ﺭﺍ ﺑﻪ ﻫﻢ ﻭﺻﻞ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺻﻮﺭﺗﻲ ﺟﺪﻳﺪ ﺩﺭ ﻣﻲﺁﻭﺭﺩ ﻛـﻪ ﺑـﺮﺍﻱ ﺭﻭﺷـﻦ‬
‫ﺷﺪﻧﺶ ﺍﺯ ﺗﻌﺒﻴﺮﻫﺎﻳﺶ ﺩﺭ ﻗﺮﺁﻥ )ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﻛﻨﻴﻢ( ﻛﻪ »ﺧﻠﻖ« ﺑﺮﺍﻱ ﺍﻧﺪﺍﺯﻩﮔﻴـﺮﻱ ﻛـﻪ ﺑ‪‬ﺮﻳـﺪﻥ‬
‫ﭘﺲ ﺍﺯ ﺁﻥ ﻣﻲﺁﻳﺪ‪» ،‬ﺑﺮء« ﺑﺮﺍﻱ ﺑﺮﻳﺪﻥ ﭘﺲ ﺍﺯ ﻫﻤﺎﻥ ﺍﻧﺪﺍﺯﻩ ﮔﻴﺮﻱ ﻣﻌﻴﻦ ﻭ »ﺗﺼـﻮﻳﺮ« ﻫـﻢ ﺍﻳـﻦ‬
‫ﺍﺳﺖ ﻛﻪ ﺻﻮﺭﺕ ﻭ ﻛﻴﻔﻴﺖ ﺟﺪﻳﺪ ﺷﻠﻮﺍﺭ ﺑﺪﺍﻥ ﺩﺍﺩﻩ ﺷﻮﺩ‪ .‬ﻛﻪ ﭘﺲ ﺍﺯ ﺍﻳﻦﻫﺎ‪ ،‬ﺑﺮﺍﻳﺶ »ﺗﺴـﻮﻳﻪ«‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪46‬‬

‫ﺑﻪ ﻛﺎﺭ ﻣﻲﺭﻭﺩ؛ ﻳﻌﻨﻲ )ﺷﻠﻮﺍﺭ ﺭﺍ( ﺑﺎ ﺁﻥ ﻃﺮﺡ ﺫﻫﻨﻲ ﻛﻪ ﺍﺯ ﺷﻠﻮﺍﺭ ﺩﺍﺷﺖ‪ ،‬ﺑﺮﺍﺑـﺮ ﻳـﺎ ﻣﺴـﺎﻭﻱ ﻭ‬
‫ﺗﻨﻈﻴﻢ ﻣﻲﻛﻨﺪ‪.‬‬
‫ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺑﺮﺍﻳﺶ ﻣﻄﺮﺡ ﺍﺳﺖ ﻭ ﺁﻥ ﻫﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛـﻪ ﻫـﺮ ﻣـﺎﺩﻩﺍﻱ ﺭﺍ ﻧﻤـﻲﺗﻮﺍﻧـﺪ‬
‫ﺗﺒﺪﻳﻞ ﺑﻪ ﺷﻠﻮﺍﺭ ﻛﻨﺪ‪ .‬ﻣﺜﻼً ﻛﺎﻏﺬ ﻳﺎ ﻧﺎﻳﻠﻮﻥ ﻳـﺎ ‪ ...‬ﺭﺍ ﻛـﻪ ﻧﻤـﻲﺗـﻮﺍﻥ ﺑـﻪ ﺷـﻠﻮﺍﺭ ﺗﺒـﺪﻳﻞ ﻛـﺮﺩ‪.‬‬
‫ﻣﻲﺑﺎﻳﺴﺖ ﻣﺎﺩﻩﺍﻱ ﺑﺎﺷﺪ ﻛﻪ ﺧﺼﻮﺻﻴﺖ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻭﻳﮋﻩﺍﻱ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺑﺘـﻮﺍﻥ ﺁﻥ ﻛـﺎﺭﻱ‬
‫ﻛﻪ ﺑﺎ ﺷﻠﻮﺍﺭ ﺍﻧﺠﺎﻡ ﻣﻲﺷﻮﺩ ﺑﺎ ﺁﻥ ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪.‬‬
‫ﺍﺯ ﻃﺮﻓﻲ ﺁﻥ ﺧﻴﺎﻁ ﻣﺎﻟﻚ ﺁﻥ ﻗﻮ‪‬ﻩ ﻧﻴﺴﺖ ﻛﻪ ﺑﻌﻀﻲ ﻋﻨﺎﺻﺮ ﺭﺍ ﺟﻤﻊﺁﻭﺭﻱ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﻗـﻮ‪‬ﻩ‬
‫ﺭﺍ ﺑﺪﺍﻥﻫﺎ ﺑﺒﺨﺸﺎﻳﺪ‪ .‬ﺍﻣﺎ ﻣﻲﺗﻮﺍﻧﺪ ﻛﺎﺭﻱ ﺩﻳﮕﺮ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﻭ ﺁﻥ ﻫﻢ ﺍﻳﻦ ﻛﻪ ﺑﺮﻭﺩ ﻭ ﻣـﺎﺩﻩﺍﻱ ﺭﺍ‬
‫ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ ﻛﻪ ﺩﺍﺭﺍﻱ ﺁﻥ ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﻗﻮ‪‬ﻩ ﺑﺎﺷﺪ‪ .‬ﻳﻌﻨﻲ )ﻣﺜﻼً( ﻳﻚ ﭘﺎﺭﭼﻪ ﺍﻧﺘﺨﺎﺏ ﻛﻨـﺪ‪ .‬ﻳﻌﻨـﻲ‬
‫ﻋﻼﻭﻩ ﺑﺮ »ﺍﻧﺪﺍﺯﻩﮔﻴﺮﻱ« ﻭ »ﺑ‪‬ﺮﻳﺪﻥ« ﻭ »ﺑﻪ ﺻﻮﺭﺕ ﺟﺪﻳﺪ ﺩﺭ ﺁﻭﺭﺩﻥ« ﻭ »ﺑﺮﺍﺑﺮ)ﻭ ﺗﻨﻈﻴﻢ( ﻛﺮﺩﻥ‬
‫ﺁﻥ ﺑﺎ ﻃﺮﺡ« ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﺩﺭ ﺍﻳﻦ ﺷﻠﻮﺍﺭ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻣﻲﺑﺎﻳﺴﺖ ﺩﺍﺭﺍﻱ ﻧﻴـﺮﻭ ﻭ ﺍﺳـﺘﻌﺪﺍﺩﻱ‬
‫ﺧﺎﺹ ﺑﺎﺷﺪ‪.‬‬
‫ﻭﻗﺘﻲ ﺍﻳﻦﻫﺎ ﺑﺎ ﻫﻢ ﺟﻤﻊ ﺷﺪﻧﺪ ﺍﻳﻦ ﺷﻠﻮﺍﺭ ﺑﺎ ﻛﻤﻴﺖ‪ ،‬ﻛﻴﻔﻴﺖ‪ ،‬ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﻗﻮ‪‬ﻩﺍﻱ ﻣﻌـﻴﻦ ﺑـﻪ‬
‫ﺳﻮﻱ ﺁﻥ ﻫﺪﻑ ﻣﻌﻴﻦ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺗﺤﻘﻖ ﺑﺨﺸﻴﺪﻥ ﺑﻪ ﭘﻮﺷﺎﻧﺪﻥ‪ ،‬ﺣﺮﻛـﺖ ﻣـﻲﻛﻨـﺪ ﻭ‬
‫ﺍﻳﻦ ﺭﺍ ﻫﻢ ﺩﺭ ﻧﻈﺮ ﻣﻲﮔﻴﺮﺩ ﻛﻪ ﺯﻣﺎﻧﻲ ﻛﻪ ﺍﻳﻦ ﺷـﻠﻮﺍﺭ ﺑـﺮﺍﻱ ﭘﻮﺷـﺎﻧﺪﻥ ﺩﻭﺧﺘـﻪ ﻣـﻲﺷـﻮﺩ ﺑـﺎ‬
‫ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺑﺎ ﺁﻥ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺍﺳﺖ ﺳﺎﺯﮔﺎﺭ ﺑﺎﺷﺪ‪ .‬ﻣﺜﻼً ﺑﺎ »ﭘﺎ« ﺳﺎﺯﮔﺎﺭ ﺑﺎﺷﺪ ﻭ ﻣﻲﺑﺎﻳﺴﺖ ﻛـﻪ‬
‫ﺍﻳﻦ ﺷﻠﻮﺍﺭ ﺩﺍﺭﺍﻱ ﺩﻭ ﭘﺎﭼﻪ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﻋﻴﻦ ﺁﻥ ﻛﻪ ﻭﻇﻴﻔﻪﻱ ﭘﻮﺷﺎﻧﺪﻥ ﺭﺍ ﺍﻧﺠـﺎﻡ ﻣـﻲﺩﻫـﺪ ﺑـﺎ‬
‫ﺑﺪﻥ ﻭﻱ ﻫﻢ ﻧﺎﺳﺎﺯﮔﺎﺭ ﻧﺒﺎﺷﺪ ﻭ ﻳﺎ ﻣﺜﻼً ﺑﺮﺍﻱ ﻛﺴﺎﻧﻲ ﻛﻪ ﺩﺭ ﻣﺤﻠﻲ ﺑﺎ ﮔﺮﺩ ﻭ ﺧﺎﻙ ﺑﺴﻴﺎﺭ ﻛـﺎﺭ‬
‫ﻣﻲﻛﻨﻨﺪ‪ ،‬ﭘﺎﺭﭼﻪﻱ ﺷﻠﻮﺍﺭ ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﻧﺒﺎﺷﺪ ﻛﻪ ﮔﺮﺩ ﻭ ﺧﺎﻙ ﺑﻪ ﺧﻮﺩ ﺟـﺬﺏ ﻛﻨـﺪ ﻭ ﻳـﺎ ﻏﻴـﺮ‬
‫ﺍﻳﻦﻫﺎ ﺩﺭ ﻣﺴﺎﺋﻞ ﺩﻳﮕﺮ‪.‬‬
‫ﻳﻌﻨﻲ ﺍﻳﻦ ﺷﻠﻮﺍﺭ ﺩﺭ ﻋﻴﻦ ﺍﻳﻦ ﻛﻪ ﻭﻇﻴﻔﻪﻱ ﺧﻮﺩ ‪ -‬ﻛﻪ ﭘﻮﺷﺎﻧﺪﻥ ﺍﺳﺖ ‪ -‬ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫـﺪ‬
‫ﺑﺎﻳﺪ ﺣﺮﻛﺘﺶ ﺑﺮﺍﻱ ﺗﺤﻘﻖِ ﻫﺪﻑ ﺧﻮﺩ ﺑﺎ ﺣﺮﻛﺎﺕ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺑـﺎ ﺁﻥﻫـﺎ ﺩﺭ ﺍﺭﺗﺒـﺎﻁ ﺍﺳـﺖ‪،‬‬
 ‫‪47‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻫﻤﺎﻫﻨﮓ ﺑﺎﺷﺪ‪ .‬ﺍﻭﻟﻴﻦ ﺁﻥﻫﺎ ﻛﻪ ﻗﻮ‪‬ﻩ ﻭ ﺍﺳﺘﻌﺪﺍﺩﺵ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﺮﺁﻥ »ﺗﻘﺪﻳﺮ ‪ «1‬ﺑﺮﺍﻳﺶ ﺑـﻪ ﻛـﺎﺭ‬
‫‪F32‬‬

‫ﺑﺮﺩﻩ ﻣﻲﺷﻮﺩ ﻭ ﺩﻭﻣﻴﻦ ﺁﻥﻫﺎ »ﻫﺪﺍﻳﺖ« ﺍﺳﺖ‪) .‬ﻳﻌﻨﻲ( ﺣﺮﻛـﺖ ﺁﻥ ﺭﺍ ﺑـﺎ ﺣﺮﻛـﺖ ﺁﻥ ﭼﻴﺰﻫـﺎ‬
‫ﻫﺪﺍﻳﺖ ﻭ ﻫﻤﺎﻫﻨﮓ ﻣﻲﻛﻨﺪ‪.‬‬
‫ﻗﺮﺁﻥ ﺩﺭ ﻣﻮﺭﺩ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻛﻪ‪» :‬ﺧَﻠَﻖَ«‪ ،‬ﺁﻥ ﺭﺍ ﺧﻠﻖ ﻛﺮﺩ؛ ﻳﻌﻨـﻲ ﺑـﻪ ﻣﻘـﺪﺍﺭ ﻛـﺎﻓﻲ‬
‫ﻣﺎﺩﻩ ﺭﺍ ﺍﻧﺪﺍﺯﻩﮔﻴﺮﻱ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﻫﺮ ﻣﻮﺟﻮﺩﻱ ﺟﺪﺍ ﻛﺮﺩﻩ ﺍﺳﺖ‪» .‬ﻓَﺴ‪‬ﻮ‪‬ﻱ«‪ ،‬ﺑﺎ ﺑﺨﺸﻴﺪﻥ‬
‫ﺻﻮﺭﺕ ﺑﻪ ﻫﺮ ﻗﺴﻤﺘﻲ ﺍﺯ ﺁﻥ ﻣﻮﺍﺩ ‪ -‬ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻭ ﺩﺭﺧـﺖ ﻭ ‪ ...‬ﺭﺍ ﺧﻠـﻖ‬
‫ﻛﺮﺩ ‪ -‬ﺍﻳﻦﻫﺎ ﺭﺍ ﺑﺎ ﺁﻥ ﻃﺮﺣﻲ ﻛﻪ ﺩﺭ ﻋﻠﻢ ﺧﻮﻳﺶ ﺩﺍﺷﺖ ﺗﻨﻈﻴﻢ ﻛﺮﺩ‪.‬‬
‫ﺳﭙﺲ »ﻗَﺪ‪‬ﺭ‪«‬؛ ﺑﻪ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﺁﻥﻫﺎ ﺑﺎ ﻗﺪﺭ ﻭ ﺍﻧﺪﺍﺯﻩﺍﻱ ﻣﻌـﻴﻦ‪ ،‬ﻧﻴـﺮﻭ ﻭ ﺍﺳـﺘﻌﺪﺍﺩﻱ ﺧﺎﺻـﻪ‬
‫ﺑﺨﺸﻴﺪ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ »ﻓَﻬ‪‬ﺪ‪‬ﻱ«؛ ﺍﻳﻦ ﺑﺎﺭ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﺁﻥﻫﺎ ﺭﺍ ﺩﺭ ﻣﺴﻴﺮ ﻣﻌﻴﻦ ﺧﻮﻳﺶ ﻭ ﻫﻤﺎﻫﻨﮓ‬
‫ﺑﺎ ﺣﺮﻛﺎﺕ ﺳﺎﻳﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﻫﺪﻑ ﻭ ﺳﺮﺍﻧﺠﺎﻡ ﻣﻌﻴﻦ ﺧﻮﺩﺷﺎﻥ ﻫﺪﺍﻳﺖ ﻛـﺮﺩ‪.‬‬
‫ﺑﻪ ﺍﻳﻦ )ﻓﺮﺁﻳﻨﺪ( »ﻧﻈﻢ« ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻛﺎﺭ ﻣﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺸﺎﻫﺪﻩ ﻛﻨﻴﻢ ﺗﺎ ﺑﺒﻴﻨﻴﻢ ﻛﻪ ﺁﻳﺎ ﭼﻴﺰﻱ ﺑـﺪﻳﻦ ﮔﻮﻧـﻪ ﺩﺭ ﻣﻴـﺎﻥ‬
‫ﻣﺨﻠﻮﻗﺎﺕ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨﻴﻢ؟ ﺍﮔﺮ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩﻳﻢ‪ ،‬ﺩﻳﮕﺮ ﻗﻄﻌﺎً ﻣﻨﺘﻬﻲ ﻣـﻲﺷـﻮﻳﻢ‬
‫ﺑﻪ ﺍﻳﻦ ﻛﻪ ﻣﻲﺑﺎﻳﺴﺖ ﻧﺎﻇﻤﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺧﻠﻖ ﺑﻲﺧﺎﻟﻖ‪ ،‬ﺑﺮء ﺑـﻲ ﺑـﺎﺭﺉ‪ ،‬ﺗﺼـﻮﻳﺮ ﺑـﻲ‬
‫ﻣﺼﻮ‪‬ﺭ‪ ،‬ﺗﺴﻮﻳﻪ ﺑﻲ ﻣﺴﻮ‪‬ﻱ‪ ،‬ﺗﻘﺪﻳﺮ ﺑﻲ ﻣﻘﺪ‪‬ﺭ ﻭ ﻫﺪﺍﻳﺖ ﺑﻲﻫـﺎﺩﻱ ﺍﻣﻜـﺎﻥ ﭘـﺬﻳﺮ ﻧﻴﺴـﺖ‪ .‬ﻭﻗﺘـﻲ‬
‫ﺍﻳﻦﻫﺎ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩﻳﻢ ‪ -‬ﺍﻛﻨﻮﻥ ﺣﺘﻲ ﺍﮔﺮ ﺍﻳﻦ ﺭﺍ ﺩﺭ ﻳﻚ ﻣﻮﺟﻮﺩ ﻫﻢ ﻣﺸﺎﻫﺪﻩ ﻛﻨﻴﻢ ‪ -‬ﻛﺎﻓﻲ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﻣﺮﻏﺎﺑﻲ ﺭﺍ ﺑﻨﮕﺮﻳﻢ‪ .‬ﺩﺭ ﻣﻮﺭﺩ ﻣﺮﻏﺎﺑﻲ‪ ،‬ﺍﻛﻨﻮﻥ ﺑﺮﺍﻱ ﻣﺎ ﺑﻪ ﻃـﻮﺭ ﻛﺎﻣـﻞ ﻣﺸـﺨﺺ‬
‫ﻧﻴﺴﺖ ﻛﻪ ﻧﻘﺶ ﻣﺮﻏﺎﺑﻲ )ﺩﺭ ﻃﺒﻴﻌﺖ( ﭼﻴﺴﺖ ﻭ ﺑﻪ ﭼﻪ ﺩﻟﻴﻠﻲ ﺧﻠـﻖ ﺷـﺪﻩ ﺍﺳـﺖ ﻭ ﻣﺸـﻐﻮﻝ‬
‫ﺗﺤﻘﻖ ﺑﺨﺸﻴﺪﻥ ﺑﻪ ﭼﻪ ﭼﻴﺰﻱ ﺍﺳﺖ؟ ﺍﻣﺎ ﺑﺨﺸﻲ ﺍﺯ ﻣﻄﻠﺐ ﺭﺍ ﻣﻲﺗﻮﺍﻧﻴﻢ ﺩﺭﻳـﺎﺑﻴﻢ ﻭ ﺷـﺎﻳﺪ ﺗـﺎ‬
‫ﺍﻧﺪﺍﺯﻩﺍﻱ ﮔﻔﺘﻪ ﺷﻮﺩ ﻛﻪ ﻣﺮﻏﺎﺑﻲ ﺑﺮﺍﻱ ﺍﻳﻦ ﺧﻠﻖ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﺨﺸﻲ ﺍﺯ ﻧﻴﺎﺯﻣﻨﺪﻱﻫﺎﻱ ﺍﻧﺴﺎﻥ‬

‫‪ -1‬ﻳﻌﻨﻲ ﺑﺨﺸﻴﺪﻥ ﻗﺪﺭ ﻭ ﺍﻧﺪﺍﺯﻩﺍﻱ ﻣﻌﻴﻦ ﺍﺯ ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﻗﻮﻩ‪.‬‬

 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪48‬‬

‫ﺗﺄﻣﻴﻦ ﺷﻮﺩ‪ .‬ﭼﻮﻥ ﻛﻪ ﺍﻭ ﻧﻴﺰ ﺩﺍﺭﺍﻱ ﻣﻮﺍﺩﻱ ﺍﺯ ﮔﻮﺷﺖ ﻭ ﺗﺨﻢ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﻛﻴﻔﻴﺖ ﻭ ﻛﻤﻴﺖ‬
‫ﺩﺭ ﻫﻴﭻ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻱ ﺭﺷﺪ ﻛﺎﻓﻲ ﻭ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﺍﻣﻜﺎﻧـﺎﺕ ﻛـﺎﻓﻲ‬
‫ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺑﺨﺸﻲ ﺍﺯ ﺍﻳﻦ ﻧﻈﺮ )ﻳﻌﻨـﻲ ﻋﻠـﺖ ﻭﺟـﻮﺩ‬
‫ﻣﺮﻏﺎﺑﻲ( ﺍﻳﻦ ﺍﺳﺖ ﻭ ﺑﺨﺶ ﺩﻳﮕﺮ ﺍﻳﻦ ﻛﻪ ﺍﺻﻼً ﻭﺟﻮﺩ ﺧﻮﺩ ﻣﺮﻏﺎﺑﻲ ﺑﻪ ﻋﻨﻮﺍﻥ ﺟﺰﺋﻲ ﺍﺯ ﺍﻳـﻦ‬
‫ﻋﺎﻟﻢ‪ ،‬ﺩﺍﺭﺍﻱ ﻧﻘﺸﻲ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺁﻥ ﺗﻮﺍﺯﻧﻲ ﻛﻪ ﻻﺯﻡ ﺍﺳﺖ ﺍﺯ ﺑﻴﻦ ﺧﻮﺍﻫﺪ‬
‫ﺭﻓﺖ‪ .‬ﺍﻳﻦﻫﺎ ﺍﻣﻮﺭ ﺩﻗﻴﻘﻲ ﺍﻧﺪ ﻛﻪ ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﻪ ﻭﺟﻮﺩ ﺧﺪﺍﻭﻧﺪ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻧﺪ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺩﺭ ﻣﻴـﺎﻥ‬
‫ﺍﻳﻦﻫﺎ ﺟﺴﺘﺠﻮ ﻛﺮﺩﻩ ﻭ ﻟﺬﺕﻫﺎﻱ ﻣﻌﻨﻮﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻥ ﻛﺴﺐ ﻛﻨﻨﺪ‪ .‬ﺑﻪ ﻫـﺮ ﺣـﺎﻝ ﻭﻇﻴﻔـﻪﻱ‬
‫ﺍﻳﻦ ﻣﺮﻏﺎﺑﻲ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﺏ ﺑﺮﺍﻱ ﺁﻥ ﻛﺎﺭ ﺯﻧﺪﮔﻲ ﻛﻨﺪ‪.‬‬
‫ﺍﻭﻝ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﺑﻪ ﺍﻧﺪﺍﺯﻩﺍﻱ ﻣﻌﻴﻦ‪ ،‬ﺑﻪ ﺍﻭ ﺍﺯ ﻣﺎﺩﻩ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻧﻪ ﺳﻨﮕﻴﻦﺗﺮ ﺍﺯ‬
‫ﺁﻥﻛﻪ ﺑﻪ ﺩﺍﺧﻞ ﺁﺏ ﺳﻘﻮﻁ ﻛﻨﺪ ﻭ ﻧﻪ ﻛﻢﺗﺮ ﺍﺯ ﺁﻥﻛﻪ ﭼﻮﻥ ﻛﺎﻫﻲ ﺑﺮ ﺳﺮ ﺁﺏ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ .‬ﭼـﻮﻥ‬
‫ﻣﻲﺑﺎﻳﺴﺖ ﻣﺴﺘﻘﺮ ﺷﺪﻩ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺩﺭ ﺁﻧﺠﺎ ﺑﺮ ﺭﻭﻱ ﺁﺏ ﺣﺮﻛﺖ ﻛﻨﺪ‪ .‬ﺍﻣﺎ ﻛﻴﻔﻴﺖ ﻭ ﺣﺘﻲ ﺷـﻜﻞ‬
‫ﻇﺎﻫﺮﻱ ﺁﻥ ﻧﻴﺰ ﻫﻢ ﭼﻮﻥ ﻣﺮﻍ ﻳﺎ ﮔﻨﺠﺸﻚ ﻳﺎ ﻛﺒﻚ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻧﻮﻋﻲ ﺧﺎﺹ ﺍﺳﺖ ‪ -‬ﺗﻘﺮﻳﺒـﺎ‬
‫ﺑﻪ ﺷﻜﻞ ﻗﺎﻳﻖ ﻛﻪ ﻭﻗﺘـﻲ ﺭﻭﻱ ﺁﺏ ﻣـﻲﻧﺸـﻴﻨﺪ ﻗﺴـﻤﺖ ﺑﺴـﻴﺎﺭﻱ ﺍﺯ ﺑـﺪﻧﺶ ﺭﻭﻱ ﺁﺏ ﻗـﺮﺍﺭ‬
‫ﻣﻲﮔﻴﺮﺩ ﻭ ﺍﻳﻦ ﻧﻴﺰ ﺑﻪ ﺍﻭ ﻛﻤﻚ ﻣﻲﻛﻨﺪ ﻛﻪ ﺭﻭﻱ ﺁﺏ ﻧﺸﺴﺘﻪ ﻭ ﺷﻨﺎ ﻛﻨﺪ‪.‬‬
‫ﺍﻣﺎ ﺍﺯ ﺍﻳﻦﻫﺎ ﻋﺠﻴﺐﺗﺮ ﺍﻳﻦ ﻛﻪ ﭘﺮﻫﺎﻳﺶ ﭼﻮﻥ ﭘﺮﻫﺎﻱ ﻣﺮﻍ ﻭ ﮔﻨﺠﺸﻚ ﻭ ﻛﺒﻚ ﻭ ‪ ...‬ﻧﻴﺴﺖ‬
‫ﺑﻠﻜﻪ ﺫﺍﺕ ﭘﺮﻫﺎ ﻧﻴﺰ ﺑﻪﺧﺼﻮﺹ ﻭ ﻭﻳﮋﻩ ﺍﺳﺖ ﻭ ﺑﺎ ﺁﺏ ﺳﺎﺯﮔﺎﺭ ﺑﻮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺧـﻮﺩ ﺟـﺬﺏ‬
‫ﻧﻤﻲﻛﻨﺪ‪ .‬ﺍﻣﺎ ﺍﺯ ﺍﻳﻦ ﻋﺠﻴﺐﺗﺮ ﻫﻢ ﺍﻳﻦ ﻛﻪ ﺍﮔﺮ ﺑﻪ ﻣﺪﺕ ﺯﻳـﺎﺩﻱ ﺩﺭ ﺁﺏ ﺑﺎﺷـﺪ ﺁﺏ ﺩﺭ ﺑـﺪﻧﺶ‬
‫ﻧﻔﻮﺫ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﻣﻨﺒﻌﻲ ﺍﺯ ﻣﻮﺍﺩ ﭼﺮﺏ ﺭﻭﻱ ﺍﻧﮕﺸﺘﺎﻧﺶ ﺩﺭﺳﺖ ﺷﺪﻩ ﺍﺳـﺖ ﻛـﻪ‬
‫ﻫﻤﻴﺸﻪ ﻣﻮﺍﺩ ﭼﺮﺏ ﺍﺯ ﺧﻮﺩ ﺗﺮﺷﺢ ﻣﻲﻛﻨﺪ ﻭ ﺍﻭ ﺁﻥ ﭼﺮﺑﻲﻫﺎ ﺭﺍ ﺑﺎ ﻣﻨﻘﺎﺭﺵ ﺑﺮ ﺭﻭﻱ ﭘﺮﻩﻫـﺎﻳﺶ‬
‫ﻣﻲﺳﺎﻳﺪ ﺗﺎ ﺁﻥﻫﺎ ﺭﺍ ﺑﺮﺍﻱ ﻋﺪﻡ ﺟﺬﺏ ﺁﺏ ﺑﻪ ﺧﻮﺩ ﺁﻣﺎﺩﻩ ﺳﺎﺯﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﺑـﺮﺍﻱ ﺁﻥﻛـﻪ ﺍﻳـﻦ‬
‫ﻣﺮﻏﺎﺑﻲ ﺑﺘﻮﺍﻧﺪ ﺑﻪ ﻭﻇﻴﻔﻪﻱ ﺧﻮﺩ ﻋﻤﻞ ﻛﻨﺪ ﻣﻲﺑﺎﻳﺴﺖ ﺩﺭﻭﻥ ﺁﺏ ﺑﺎﺷﺪ ﻭ ﺧـﻮﺭﺍﻙ ﻭ ﻏـﺬﺍﻳﺶ‬
‫ﻫﻢ ﻃﺒﻌﺎً ﺩﺭ ﺁﻧﺠﺎ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﭘﺲ ﺍﮔﺮ ﻣﻨﻘﺎﺭﺵ ﻫﻢ ﭼﻮﻥ ﻣﻨﻘﺎﺭ ﻣﺮﻍ ﺧﻠﻖ ﻣﻲﺷﺪ ﺑﺮﺍﻱ ﺧﻮﺭﺩﻥ‬
‫ﻏﺬﺍ‪ ،‬ﺩﻫﺎﻧﺶ ﭘﺮ ﺍﺯ ﺁﺏ ﻣﻲﺷﺪ ﻭ ﺍﮔﺮ ﺩﻫﺎﻧﺶ ﭘﺮ ﺍﺯ ﺁﺏ ﺷﻮﺩ ﺧﻔـﻪ ﻣـﻲﺷـﺪ‪ .‬ﺑـﺮﺍﻱ ﺧـﻮﺭﺩﻥ‬
 ‫‪49‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺫﺭﻩﺍﻱ ﻃﻌﺎﻡ ﻣﺠﺒﻮﺭ ﻣﻲﺷﺪ ﻣﻘﺪﺍﺭ ﺯﻳﺎﺩﻱ ﺁﺏ ﺑﻨﻮﺷﺪ‪ .‬ﺍﻣﺎ ﻣﻲﺑﻴﻨﻴﻢ ﻛـﻪ ﺑـﺪﻳﻦ ﺻـﻮﺭﺕ ﺧﻠـﻖ‬
‫ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻭﻻً ﻣﻨﻘﺎﺭﺵ ﺩﺭﺍﺯ ﺍﺳﺖ ﭼﻮﻥﻛﻪ ﺩﺍﺧﻞ ﺁﺏ ﺑﻪ ﺯﺣﻤﺖ ﻏـﺬﺍ ﻭ ﺧـﻮﺭﺍﻙ ﮔﺮﻓﺘـﻪ‬
‫ﻣﻲﺷﻮﺩ ﻭ ﻣﻲﺑﺎﻳﺴﺖ ﺩﺭﺍﺯ ﺑﺎﺷﺪ‪ .‬ﺩﻭﻡ ﺍﻳﻦ ﻛﻪ ﻫـﻢ ﭼـﻮﻥ ﺍﺭﻩ ﺧﻠـﻖ ﺷـﺪﻩ ﺍﺳـﺖ ﻛـﻪ ﻭﻗﺘـﻲ‬
‫ﻣﻨﻘﺎﺭﺵ ﺭﺍ ﺭﻭﻱ ﻫﻢ ﻗﺮﺍﺭ ﻣﻲﺩﻫﺪ ﺁﻥ ﻣﻘﺪﺍﺭ ﺍﺯ ﺁﺏ ﻛﻪ ﺑﺪﺍﻥ ﻧﻴﺎﺯ ﻧﺪﺍﺭﺩ ﺍﺯ ﺍﻃـﺮﺍﻑ ﺁﻥ ﺭﻳﺨﺘـﻪ‬
‫ﻣﻲﺷﻮﺩ ﻭ ﻣﻮﺍﺩ ﻏـﺬﺍﻳﻲ ﻛـﻪ ﺩﺭ ﺁﻥ ﻣﻮﺟـﻮﺩ ﺍﺳـﺖ ﺭﺍ ﺩﺭﻳﺎﻓـﺖ ﻣـﻲﻛﻨـﺪ‪ .‬ﻭ ﺑـﺮﺍﻱ ﺍﻳـﻦ ﻛـﻪ‬
‫ﺷﻨﺎﻛﺮﺩﻧﺶ ﺗﻜﻤﻴﻞ ﺷﻮﺩ ﺑﻴﻦ ﺍﻧﮕﺸﺘﺎﻧﺶ ﭘـﺮﻩﻫـﺎﻳﻲ ﻗـﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﻣﻼﺣﻈـﻪﻱ ﺗﻤـﺎﻡ ﺍﻳـﻦﻫـﺎ ﻭ‬
‫ﺧﺼﻮﺻﻴﺎﺕ ﺑﺴﻴﺎﺭ ﺩﻳﮕﺮﻱ ﻛﻪ ﻗﺎﺑﻞ ﺩﺭﻙﺍﻧﺪ ﻣﻲﺑﺎﻳﺴﺖ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ﺗﻔﻜﺮ ﻭﺍﺩﺍﺭ ﺳﺎﺯﺩ‪.‬‬
‫ﺍﻣﺎ )ﺍﻳﻦ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ‪ (:‬ﺑﺮﺧﻲ ﺧﺎﻙ ﻭ ﺧﺎﺷﺎﻙ ﺧﻮﺩ ﺑﻪ ﺧﻮﺩ ﺗﻜﻤﻴﻞ ﮔﺸﺖ ﻭ ﺗﺒﺪﻳﻞ ﺑـﻪ‬
‫ﺍﻳﻦ )ﻧﻈﺎﻡ(‪ ،‬ﺑﺎ ﺗﻤﺎﻡ ﺧﺼﻮﺻﻴﺎﺗﺶ ﺷﺪ ﻭ ﺑﻪ ﻃﻮﺭ ﺗﺼﺎﺩﻓﻲ ﻣﻘﺪﺍﺭﻱ ﺧـﺎﻙ ﻭ ﺧﺎﺷـﺎﻙ ﺟﻤـﻊ‬
‫ﺷﺪﻩ ﻭ ﺑﻪ ﻳﻚ ﺑﺎﺭﻩ ﺍﺯ ﺁﻥ‪ ،‬ﺍﻳﻦ )ﻧﻈﺎﻡ( ﭘﺪﻳﺪ ﺁﻣﺪ‪) ،‬ﻳﺎ ﺑﺮﺍﻱ ﻣﺜﺎﻝ( ﺗﺨﻢ ﻣﺮﻏﻲ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣـﺪ ﻭ‬
‫ﻣﺮﻍ ﺍﺯ ﺁﻥ ﺗﺸﻜﻴﻞ ﺷﺪ ﻭ ﻳﺎ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﺣﺮﻓﻲ ﺑﺎﻃﻞ ﻭ ﺑﻲﻣﻌﻨﻲ ﺍﺳﺖ‪.‬‬
‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻬﺎ ﺧﻮﺩ‪ ‬ﺍﺩﻋﺎﻱِ ﺗﺼﺎﺩﻑ ﺑـﻪ ﻭﺳـﻴﻠﻪﻱ ﻣﺤﺎﺳـﺒﺎﺕ ﺑﺴـﻴﺎﺭ ﺩﻗﻴـﻖ ﺭﻳﺎﺿـﻲ ﺭﺩ‬
‫ﻣﻲﺷﻮﺩ ﻭ ﺁﻥ ﻫﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻥ ﻳـﻚ ﺩﺍﻧـﻪ ﺳـﻠﻮﻝ ﻭ ﻳـﺎ ﻛﻤﺘـﺮ ﺍﺯ ﻳـﻚ‬
‫( ‪ -‬ﻛﻪ ﻋﺪﺩﻱ ﺑﺴﻴﺎﺭ ﺑﺰﺭگ ﺍﺳﺖ ‪ -‬ﺍﺣﺘﻤﺎﻝ ﻣﻲﺩﻫﻨـﺪ ﻛـﻪ ﻓﻘـﻂ‬ ‫ﺳﻠﻮﻝ‪ 10 ،‬ﺑﻪ ﺗﻮﺍﻥ ‪) 16‬‬
‫ﺍﮔﺮ ﻳﻜﻲ ﺍﺯ ﺁﻥ ﺍﺣﺘﻤﺎﻝﻫﺎ ﺗﺤﻘﻖ ﭘﻴﺪﺍ ﻛﻨﺪ ﺣﻴﺎﺕ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺑﻘﻴﻪ ﺍﺣﺘﻤﺎﻝﻫﺎ ﺩﻳﮕـﺮ ﺍﺣﺘﻤـﺎﻝ‬
‫ﻋﺪﻡ ﺣﻴﺎﺕ ﺍﺳﺖ‪ .‬ﻳﻌﻨﻲ ﻭﻗﺘﻲ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺣﺘﻤﺎﻻﺗﻲ ﻏﻴﺮ ﻗﺎﺑﻞ ﺷﻤﺎﺭﺵ ﻭﺟـﻮﺩ ﺩﺍﺭﻧـﺪ ﻛـﻪ‬
‫ﺗﻨﻬﺎ ﻳﻜﻲ ﺍﺯ ﺁﻥﻫﺎ ﺍﻣﻜﺎﻥ ﺩﺍﺭﺩ ﺑﻪ ﺣﻴﺎﺕ ﻣﻨﺘﻬﻲ ﺷﻮﺩ‪ ،‬ﺩﻳﮕﺮ ﺗﺼﻮﺭ ﺍﻳﻦ ﻛـﻪ )ﻭﺟـﻮﺩ ﻭﺣﻴـﺎﺕ(‬
‫ﺍﻳﻦ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ ‪ 1‬ﺍﺯ ﺭﻭﻱ ﺗﺼﺎﺩﻑ ﺑﺎﺷﺪ‪ ،‬ﺩﻳﮕـﺮ ﺗﻘﺮﻳﺒـﺎً ﺑـﺮﺍﻱ ﺍﻧﺴـﺎﻥ ﻏﻴـﺮ ﻣﻤﻜـﻦ‬
‫‪F3‬‬

‫ﻣﻲﺷﻮﺩ‪.‬‬
‫ﭼﻮﻥ ﻛﻪ ﻓﺮﺽ ﻛﻨﻴﻢ ﻣﺜﻼً ﺩﺭﻭﻥ ﺟﻌﺒﻪ ﺍﻱ‪ ،‬ﺗﻤﺎﻡ ﺣﺮﻭﻑ ﺑﻪ ﺗﺮﺗﻴﺐ ﺍﻟﻔﺒﺎ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ‪ .‬ﺍﮔﺮ‬
‫ﺳﻪ ‪ -‬ﭼﻬﺎﺭ ﺣﺮﻑ ﺭﺍ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻩ ﻭ ﺁﻥﻫﺎ ﺭﺍ ﻛﻨﺎﺭ ﻫﻢ ﻗﺮﺍﺭ ﺩﻫﻴﻢ ﺑﻪ ﻃﻮﺭ ﺍﺣﺘﻤﺎﻟﻲ ﻭ ﺍﺗﻔـﺎﻗﻲ‬

‫‪ -1‬ﺣﺘﻲ ﺗﺼﻮﺭ )ﻭﺟﻮﺩ ﻭ ﺣﻴﺎﺕ( ﻳﻚ ﺟﺎﻧﺪﺍﺭ ﻛﻪ ﭘﺮ ﺍﺯ ﺁﻥ ﻫﻤﻪ ﺳﻠﻮﻝﻫﺎﺳﺖ‪.‬‬

 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪50‬‬

‫ﻛﻠﻤﻪﺍﻱ ﺍﺯ ﺁﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻣـﻲﮔـﻮﻳﻴﻢ ﻛـﻪ ﺍﻳـﻦ ﺍﻣـﺮ ﺍﻣﻜـﺎﻥ ﭘـﺬﻳﺮ ﺍﺳـﺖ ﭼـﻮﻥ‬
‫ﻛﻠﻤﻪﺍﻳﺴﺖ ﺍﺯ ﭼﻬﺎﺭ ﻳﺎ ﺳﻪ ﺣﺮﻑ‪) .‬ﺍﮔﺮ( ﻳﻜﻲ ﺩﻳﮕﺮ )ﻳﻌﻨﻲ ﻛﻠﻤﻪﺍﻱ ﺩﻳﮕـﺮ( ﻧﻴـﺰ ﺩﺭ ﻛﻨـﺎﺭ ﺁﻥ‬
‫ﻗﺮﺍﺭ ﺩﻫﻴﻢ ﻭ ﺑﻪ ﻃﻮﺭ ﺍﺗﻔﺎﻗﻲ ﺍﺯ ﺍﻳﻦ ﻧﻴﺰ ﻛﻠﻤﻪﺍﻱ ﺩﻳﮕﺮ ﺍﻳﺠﺎﺩ ﺷﻮﺩ ﻭ ﺑﺎ ﻛﻠﻤﻪ ﻗﺒﻠﻲ ﻫﻢ ﺳﺎﺯﮔﺎﺭ‬
‫ﺑﺎﺷﺪ ﻭ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺩﻭﻣﻲ ﻭ ﺳﻮﻣﻲ ﻭ ‪ ...‬ﺗﺎ ﻳﻚ ﺟﻤﻠﻪ ﻭ ﺩﻭ ﺟﻤﻠﻪ ﺭﺍ ﺗﻘﺮﻳﺒﺎً ﺍﻧﺴﺎﻥ ﻣﻲﺗﻮﺍﻧﺪ‬
‫)ﺗﺼﺎﺩﻓﻲ ﺑﻮﺩﻥ ﺁﻥ ﺭﺍ( ﻗﺒﻮﻝ ﻛﻨﺪ ﺍﻣﺎ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﻛﻪ ﺁﻥ ﻛﺘﺎﺑﻲ ﺭﺍ ﻛﻪ ﺗﻮ ﻣﻲﺑﻴﻨـﻲ ﻛـﻪ ‪500‬‬
‫ﺻﻔﺤﻪ ﺩﺍﺭﺩ ﻭ ﻫﻤﮕﻲ ﺁﻥ ﻧﻴﺰ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﻣﻮﺿﻮﻋﻲ ﺧﺎﺹ ﺻـﺤﺒﺖ ﻣـﻲﻛﻨـﺪ‪ ،‬ﺑـﻪ ﺻـﻮﺭﺕ‬
‫ﺍﺗﻔﺎﻗﻲ ﻭ ﺧﻮﺩ ﺑﻪ ﺧﻮﺩ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪ ﻭ ﻛﻴﺴﻪﺍﻱ ﺑﺰﺭگ ﺑﻮﺩ ﻭ ﺷﺨﺼﻲ ﺩﺭ ﺁﻥ ﻣﺸـﻐﻮﻝ ﺑـﺎﺯﻱ‬
‫ﺑﻮﺩﻩ ﻭ ﺍﺯ ﺁﻥ ﺧﺎﺭﺝ ﻣﻲﻛﺮﺩ ﻭ ﺑﻪ ﻳﻚ ﺑﺎﺭﻩ ﺍﻳﻦ ﻛﺘﺎﺏ ﺍﺯ ﺁﻥ ﺷﻜﻞ ﮔﺮﻓﺖ‪ .‬ﭘﺲ ﺍﮔﺮ ﺗﻤﺎﻡ ﺍﻳـﻦ‬
‫ﻋﺎﻟﻢ ﺑﺎ ﻗﺴﻢ ﺧﻮﺭﺩﻥ ﻭ ﺗﺎﻛﻴﺪﺍﺕ ﻣﺨﺘﻠﻒ ﺑﺨﻮﺍﻫﻨﺪ ﺑﻪ ﺍﻳﻦ ﺷﺨﺺ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﺑﻘﺒﻮﻻﻧﻨـﺪ‬
‫ﺣﺎﺿﺮ ﻧﻴﺴﺖ )ﺍﺣﺘﻤﺎﻝ ﺗﺼﺎﺩﻑ( ﺭﺍ ﺑﺮﺍﻱ ﺣﺘﻲ ﺳﻪ ﻭﺭﻗﻪﻱ ﺁﻥ ﻫﻢ ﻗﺒﻮﻝ ﻛﻨﺪ ﭼﻪ ﺭﺳﺪ ﺑﻪ ﺍﻳﻦ‬
‫ﻛﺘﺎﺏ ‪ 500‬ﺻﻔﺤﻪﺍﻱ‪.‬‬
‫ﭘﺲ )ﺍﻳﻦ ﮔﻔﺘﻪ ﻛﻪ( »ﺑﻪ ﻃﻮﺭ ﺗﺼﺎﺩﻓﻲ ﺑﺮﺧﻲ ﺧﺎﻙ ﻭ ﺧﺎﺷﺎﻙ ﺟﻤﻊ ﺷﺪﻩ ﻭ ﺍﻳﻦ ﻋـﺎﻟﻢ ﺑـﺎ‬
‫ﺗﻤﺎﻡ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﺑﺎ ﺍﻳﻦ ﻫﻤﻪ ﺧﺼﻮﺻﻴﺎﺕ ﻭ ﭘﻴﭽﻴﺪﮔﻲﻫﺎ ﺍﺯ ﺁﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣـﺪ« ‪ ،1‬ﺩﻳﮕـﺮ‬
‫‪F34‬‬

‫ﻧﻤﺎﻳﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺍﺭﺍﻱ ﭼﻪ ﻭﺿﻌﻲ ﺍﺳﺖ‪.‬‬

‫ﭘﺲ ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﺎﺭﻩﺍﻱ ﻧﻴﺴﺖ ﻏﻴﺮ ﺍﺯ ﺁﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ‪» :‬ﺻـﺎﺣﺐ ﻋﻠـﻢ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻗـﺪﺭﺗﻲ‬
‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑﺮﻧﺎﻣﻪ ﻭ ﻧﻘﺸﻪﺍﻱ ﻃﺮﺡﺭﻳﺰﻱ ﻛﺮﺩﻩ ﻭ ﻃﺒﻖ ﺍﻳـﻦ ﺑﺮﻧﺎﻣـﻪ ﻭ ﻧﻘﺸـﻪ‪ ،‬ﻣﻘـﺪﺍﺭﻱ ﺍﺯ‬
‫ﻣﻮﺍﺩ ﺭﺍ ﺑﻪ ﺍﻧﺪﺍﺯﻩﻱ ﻣﻌﻴﻦ ﺟﺪﺍ ﻧﻤﻮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﻛﻴﻔﻴﺖ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺧﺎﺹ ﺗﺒـﺪﻳﻞ ﻛـﺮﺩﻩ‬
‫ﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻦ ﺑﻪ ﺣﺮﻛﺖ ﺩﺭ ﺁﻭﺭﺩﻩ ﺗﺎ ﻭﻇﻴﻔـﻪﺍﻱ ﻭﻳـﮋﻩ ﻭ ﻣﺨﺼـﻮﺹ ﺭﺍ ﺍﻧﺠـﺎﻡ‬
‫ﺩﻫﺪ ﻭ ﺑﺎ ﺣﺮﻛﺖ ﺳﺎﻳﺮ ﻣﻮﺟﻮﺩﺍﺕ ﻫﻤﺎﻫﻨﮓ ﺷﻮﺩ‪.‬‬

‫‪ -1‬ﻳﻌﻨﻲ ﺧﻮﺩ ﺍﻳﻦ ﺧﺎﻙ ﻭ ﺧﺎﺷﺎﻙ ﺩﺍﺭﺍﻱ ﺷﻌﻮﺭ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﻗﺒﻞ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻱ ﻛﺮﺩﻩ ﻭ )ﻣﻲﮔﻮﻳﺪ( ﻛﻪ ﻣﺸﻐﻮﻝ‬
‫ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻥ ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺍﺯ ﺧﻮﺩ ﻫﺴﺘﻢ‪ .‬ﺍﻳﻦ ﺍﺳﺘﺪﻻﻝ ﻧﻤﺎﻳﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﻳﮕـﺮ ﺩﺍﺭﺍﻱ ﭼـﻪ ﻭﺿـﻌﻴﺘﻲ‬
‫ﺍﺳﺖ‪.‬‬
 ‫‪51‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻳﺎ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺑﻪ ﻧﻈﺎﺭﻩﻱ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﺑﭙﺮﺩﺍﺯﻳﻢ‪ .‬ﺯﻣﺎﻧﻲ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻧﺴـﺎﻥ ﺭﺍ ﺑـﻪ ﻭﺟـﻮﺩ‬
‫ﺁﻭﺭﺩ‪ ،‬ﺑﺮﺍﻳﺶ ﻭﺳﻴﻠﻪﻱ ﺣﻤﻞ ﻭ ﻧﻘﻞ ﻧﻴﺰ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ‪ .‬ﺁﻥﻫـﺎﻳﻲ ﻛـﻪ ﺩﺭ ﻣﻨـﺎﻃﻖ ﻛﻮﻫﺴـﺘﺎﻧﻲ‬
‫ﺯﻧﺪﮔﻲ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺍﻻﻍ ﻭ ﻗﺎﻃﺮ ﻭ ﺍﺳﺐ ﻭ ‪ ...‬ﺑﺮﺍﻳﺸﺎﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﻛﻪ ﺩﺭ ﺩﺷﺖ‬
‫ﺯﻧﺪﮔﻲ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺍﮔﺮ ﻓﻘﻂ ﺍﻻﻍ ﻳﺎ ﻗﺎﻃﺮ ﺭﺍ ﺧﻠﻖ ﻣﻲﻛﺮﺩ ﻛﻪ ﺑﺴﻴﺎﺭ ﻣﺸﻜﻞ ﺑﻮﺩﻩ ﻭ ﻣﺼﻴﺒﺖ ﺑﻮﺩ‪.‬‬
‫ﭼﻮﻥ ﻛﻪ ﺑﺮﺧﻲ ﺍﻭﻗـﺎﺕ ﺷﺨﺼـﻲ ﺩﺭ ﺻـﺤﺮﺍﻳﻲ ﭼـﻮﻥ ﺻـﺤﺮﺍﻱ ﻟﻴﺒـﻲ ﻳـﺎ ﻋﺮﺑﺴـﺘﺎﻥ ﻳـﺎ ﺁﻥ‬
‫ﺻﺤﺮﺍﻫﺎﻱ ﺁﻓﺮﻳﻘﺎ ﺣﺮﻛﺖ ﻣﻲﻛﻨﺪ ﻭ ﻫﻔﺖ ﺭﻭﺯ ﻭ ﺩﻩ ﺭﻭﺯ ﺭﺍﻩ ﻣﻲﺭﻭﺩ ﻭ ﺑﻪ ﺟﺎﻳﻲ ﻣـﻲﺭﻭﺩ ﻛـﻪ‬
‫ﻧﻪ ﮔﻴﺎﻫﻲ ﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺁﺏ ﻭ ﻧﻪ ﻫﻴﭻ ﭼﻴﺰ ﺩﻳﮕﺮ‪ .‬ﻭ ﺍﻭ ﻧﻴﺰ ﻗـﺮﺍﺭ ﺍﺳـﺖ ﻭﺳـﺎﺋﻞ ﻭ‬
‫ﺑﺎﺭﻱ ﻛﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﺩ ﺭﺍ ﺑﻪ ﺟﺎﻳﻲ ﺩﻳﮕﺮ ﻣﻨﺘﻘﻞ ﻧﻤﺎﻳﺪ‪ .‬ﺧﻮﺏ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻤﺎﻳﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ‬
‫ﻛﺎﺭ ﺑﺎ ﺍﻻﻍ ﻭ ﻗﺎﻃﺮ ﺍﻧﺠﺎﻡ ﺷﺪﻧﻲ ﻧﻴﺴﺖ‪ .‬ﻣﻲﺑﺎﻳﺴﺖ ﻣﻮﺟﻮﺩ ﺩﻳﮕﺮﻱ ﺧﻠﻖ ﺷـﻮﺩ ﻛـﻪ ﺑﺘﻮﺍﻧـﺪ ﺍﺯ‬
‫ﺍﻳﻦ ﺭﺍﻩ ﺑﺮﻭﺩ‪ .‬ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺷﺘﺮ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺍﻛﻨﻮﻥ ﺑﺒﻴﻨﻴﻢ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺷﺘﺮ ﭼﻪ ﭼﻴـﺰﻱ‬
‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑﺮﺍﻱ ﺍﻳﻦ ﺭﺍﻩ ﻣﻨﺎﺳﺐ ﺍﺳﺖ‪.‬‬
‫ﺍﻧﺴﺎﻥ ﺍﺯ ﻫﺮ ﻧﻈﺮ ﺑﻪ ﺷﺘﺮ ﻣﻲﻧﮕﺮﺩﺩ ﺑﺎﺯ ﻫﻢ ﺷﮕﻔﺖ ﺁﻭﺭ ﺍﺳﺖ‪ .‬ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﺷﺘﺮ ﭼﻬﺎﺭ ﭘﺎﻱ‬
‫ﺩﺭﺍﺯ ﺩﺍﺭﺩ ﻛﻪ ﺍﻳﻦ ﭼﻬﺎﺭ ﭘﺎﻱ ﺩﺭﺍﺯ ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻭﻗﺘﻲ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﻛﻪ ﭘﺮ ﺍﺯ ﺧﺎﻙ ﻭ ﮔﺮﺩ ﻭ‬
‫ﻏﺒﺎﺭ ﺍﺳﺖ ﺣﺮﻛﺖ ﻣﻲﻛﻨﺪ‪ ،‬ﺍﮔﺮ ﭘﺎﻫﺎﻳﺶ ﻛﻮﺗﺎﻩ ﻣﻲﺑﻮﺩ‪ ،‬ﺧﺎﻙ ﻭ ﮔﺮﻭ ﻭ ﻏﺒﺎﺭ ﭼﺸـﻢﻫـﺎﻳﺶ ﺭﺍ‬
‫ﻛﻮﺭ ﻣﻲﻛﺮﺩ‪ .‬ﻛﻪ ﻭﻗﺘﻲ ﭼﻨﻴﻦ ﺷﺪ ﻣﻲﺑﺎﻳﺴﺖ ﺑﻠﻨـﺪ ﺑﺎﺷـﺪ ﺗـﺎ ﺧـﺎﻙ ﻭ ﮔـﺮﺩ ﻭ ﻏﺒـﺎﺭ ﺍﺯ ﻣﻴـﺎﻥ‬
‫ﭘﺎﻫﺎﻳﺶ ﻋﺒـﻮﺭ ﻛـﺮﺩﻩ ﻭ ﺑـﻪ ﭼﺸـﻢﻫـﺎﻳﺶ ﻧﺮﺳـﺪ‪ .‬ﺍﺿـﺎﻓﻪ ﺑـﺮ ﺁﻥ‪ ،‬ﮔـﺮﺩﻧﺶ ﻧﻴـﺰ ﺻـﻮﺭﺕ ﻭ‬
‫ﭼﺸﻢﻫﺎﻳﺶ ﺭﺍ )ﺩﺭ ﺟﺎﻳﻲ( ﻣﺮﺗﻔﻊ ﻗﺮﺍﺭ ﻣﻲﺩﻫﺪ‪ .‬ﺗﻤﺎﺷﺎ ﻣﻲﻛﻨﻴﻢ ﻛﻪ ﺳ‪‬ﻢﻫﺎﻳﺶ ﻧﻴﺰ ﭼﻮﻥ ﺳـﻢ‪-‬‬
‫ﻫﺎﻱ ﺍﻻﻍ ﻧﻴﺴﺖ ﻛﻪ ﭼﻨﺎﻥ ﻣﺤﻜﻢ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺧﺎﻙ ﻓﺮﻭ ﺭﻭﺩ‪ .‬ﭼﻮﻥ ﺑﻴﺎﺑﺎﻥ‪ ،‬ﺷﻨﺰﺍﺭ ﺑﻮﺩﻩ ﻭ ﺍﮔﺮ‬
‫ﺳ‪‬ﻢﻫﺎﻳﺶ ﻣﺤﻜﻢ ﻣﻲﺑﻮﺩ ﺩﺭ ﺁﻥ ﻓﺮﻭ ﻣﻲﺭﻓﺖ‪ .‬ﺍﻣﺎ ﻭﻗﺘﻲ ﭘﺎﻫﺎﻳﺶ ﺭﺍ ﺑﻪ ﺯﻣﻴﻦ ﻣﻲﮔـﺬﺍﺭﺩ‪ ،‬ﭘﻬـﻦ‬
‫ﺷﺪﻩ ﻭ ﻫﺮﮔﺰ ﺩﺭ ﺧﺎﻙ ﻓﺮﻭ ﻧﻤﻲﺭﻭﺩ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺁﻥ ﻣﺸﻜﻠﻲ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻨﺠﺎ ﭘﻴﺪﺍ ﻣﻲﺷﻮﺩ ﻭ ﺁﻥ ﻫﻢ ﺍﻳﻦ ﺍﺳـﺖ ﻛـﻪ ﭼـﻮﻥ ﭘﺎﻫـﺎﻳﺶ‬
‫ﺩﺭﺍﺯ ﺍﺳﺖ‪ ،‬ﺩﻳﮕﺮ ﺑﺎﺭ ﺑﺮ ﭘﺸﺘﺶ ﮔﺬﺍﺷﺘﻪ ﻧﻤـﻲﺷـﻮﺩ‪ .‬ﺑـﺮﺍﻱ ﺍﻳـﻦ ﻛـﺎﺭ ﻣـﻲﺑﺎﻳﺴـﺖ ﺑﻨﺸـﻴﻨﺪ ﻭ‬
‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻧﺸﺴﺖ ﻭ ﺑﺎﺭ ﺑﺮ ﺭﻭﻱ ﺁﻥ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ ،‬ﻣﺸﻜﻞ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﺑﺎﺭ ﺳﻨﮕﻴﻦ ﺍﺯ ﺟﺎﻱ‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪52‬‬

‫ﺧﻮﺩ ﺑﺮﺧﻴﺰﺩ‪) .‬ﺑﺮﺍﻱ ﺣﻞ ﺍﻳﻦ ﻣﺸﻜﻞ( ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﮔﺮﺩﻧﻲ ﺩﺭﺍﺯ ﺑﻪ ﻭﻱ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﺗـﺎ ﺍﺯ‬
‫ﺁﻥ ﻛﻤﻚ ﮔﺮﻓﺘﻪ ﻭ ﻫﻢ ﭼﻮﻥ ﻳﻚ ﺍﻫﺮﻡ ﺁﻥ ﺭﺍ ﻭﺳﻴﻠﻪﺍﻱ ﻗﺮﺍﺭ ﺩﻫﺪ ﺑـﺮﺍﻱ ﺑﻠﻨـﺪ ﺷـﺪﻥ ﻗﺴـﻤﺖ‬
‫ﻋﻘﺒﺶ‪.‬‬
‫ﻣﻲﺑﻴﻨﻴﻢ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦﻫﺎ ﻧﻴﺰ‪ ،‬ﻭﺳﺎﺋﻞ ﻣﺤﺎﻓﻈﺖ ﺍﺯ ﺧﻮﺩ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪) .‬ﺑﺮﺍﻱ ﻣﺜﺎﻝ(‬
‫ﭼﺸﻢﻫﺎﻳﺶ ﺑﺮ ﺧﻼﻑ ﭼﺸﻢﻫﺎﻱ ﺍﻻﻍ ﻭ ﻗﺎﻃﺮ ﻭ ‪ ...‬ﺩﺍﺭﺍﻱ ﺩﻭ ﭘﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻳﻜﻲ ﺍﺯ ﺁﻥﻫﺎ ﺭﺍ ﻛﻪ‬
‫ﺑﺮ ﺭﻭﻱ ﭼﺸﻤﺎﻧﺶ ﻣﻲﻛﺸﺪ ﺑﺎﺯ ﻫﻢ ﺗﻮﺍﻧﺎﻳﻲ ﺩﻳﺪﻥ ﺭﺍ ﺩﺍﺭﺩ ﻛﻪ ﺗﻮ ﮔﻮﻳﻲ ﻋﻴﻨﻚ ﺩﺍﺭﺩ ﻭ ﮔـﺮﺩ ﻭ‬
‫ﺧﺎﻙ ﺑﺪﺍﻥ ﻭﺍﺭﺩ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﺗﻮﺍﻧﺎﻳﻲ ﺩﻳﺪﻥ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﻛﺎﺭ ﺧـﻮﺩ ﺭﺍ ﺑـﻪ ﭘـﻴﺶ ﻣـﻲﺑـﺮﺩ‪ .‬ﺗﻤﺎﺷـﺎ‬
‫ﻣﻲﻛﻨﻴﻢ ﻛﻪ ﺍﮔﺮ ﺍﻳﻦ ﺷﺘﺮ ﻗﺮﺍﺭ ﻣﻲﺑﻮﺩ ﺧﻮﺭﺍﻙ ﻭ ﺁﺏ ﻭ ﺧﻮﺭﺩﻥ ﻭ ﺁﺷﺎﻣﻴﺪﻧﺶ ﻫﻢﭼﻮﻥ ﺍﻻﻍ ﻭ‬
‫ﻗﺎﻃﺮ ﻣﻲﺑﻮﺩ‪ ،‬ﺧﻮﺏ ﺍﻭﻝ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺧﻮﺩ ﻻﺯﻡ ﺩﺍﺷﺖ ﻧﻤﻲﺗﻮﺍﻧﺴﺖ ﺣﻤﻞ ﻛﻨﺪ ﭼﻪ ﺭﺳـﺪ ﺑـﻪ‬
‫ﺁﻥ ﻛﻪ ﺳﺎﻳﺮ ﻭﺳﺎﺋﻞ ﺭﺍ ﺟﺎﺑﻪﺟﺎ ﻛﻨﺪ‪ .‬ﭘﺲ ﻛﻴﺴﻪﺍﻱ ﺩﺭ ﺷﻜﻤﺶ ﺧﻠﻖ ﺷﺪﻩ ﺍﺳﺖ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛـﻪ‬
‫‪ -‬ﺑﻪ ﻗﻮﻟﻲ ‪ -‬ﻫﻔﺖ ﺭﻭﺯ ﺗﺎ ﺩﻩ ﺭﻭﺯ ﺁﺏ ﺭﺍ ﺩﺭ ﺁﻥ ﺫﺧﻴﺮﻩ ﻛﻨﺪ ﺗﺎ ﻭﻗﺘﻲ ﻛﻪ ﺍﺯ ﺍﻳـﻦ ﺑﻴﺎﺑـﺎﻥ ﮔـﺬﺭ‬
‫ﻣﻲﻛﻨﺪ ﻻﺯﻡ ﻧﺒﺎﺷﺪ ﻛﻪ ﺩﻭ – ﺳﻪ ﻣﺸﻚ ﺁﺏ ﻧﻴﺰ ﺑﺮﺍﻱ ﺧﻮﺩ ﺣﻤﻞ ﻛﻨﺪ‪ .‬ﻭ ﺩﻳﮕﺮ ﺍﻳﻦ ﻛﻪ ﻳﻚ ﻳﺎ‬
‫ﺩﻭ ﻛﻮﻫﺎﻥ ‪ -‬ﺑﻪ ﺗﻨﺎﺳﺐ ﻧﻴﺎﺯ ﻛﻪ ﺩﺭ ﻛﺠﺎ ﺯﻧﺪﮔﻲ ﻣﻲﻛﻨﺪ ‪ -‬ﺑﺮ ﭘﺸـﺘﺶ ﺍﻳﺠـﺎﺩ ﺷـﺪﻩ ﻛـﻪ ﺍﻧﺒـﺎﺭ‬
‫ﭼﺮﺑﻲ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﺍﮔﺮ ﻫﻔﺖ ﺭﻭﺯ ﻳﺎ ﺩﻩ ﺭﻭﺯ ﺧﻮﺭﺍﻙ ﻧﺪﺍﺷﺖ‪ ،‬ﺍﻳـﻦ ﺍﻧﺒـﺎﺭ ﭼﺮﺑـﻲ ﺑـﻪ‬
‫ﺗﺪﺭﻳﺞ ﺫﻭﺏ ﺷﺪﻩ ﻭ ﺑﻪ ﺩﺭﻭﻥ ﻣﻌﺪﻩﺍﺵ ﺭﺍﻩ ﻳﺎﺑﺪ ﺗﺎ ﻣﻮﺍﺩ ﻏﺬﺍﻳﻲ ﺑﺪﻧﺶ ﺭﺍ ﺗﺎﻣﻴﻦ ﻛﻨﺪ‪.‬‬
‫ﺑﻪ ﺭﺍﺳﺘﻲ ﻓﻘﻂ ﻣﻼﺣﻈﻪ ﻫﻤﻴﻦ ﻣﻮﺭﺩ‪ ،‬ﺍﻧﺴﺎﻥ ﺭﺍ ﻭﺍﺩﺍﺭ ﺑﻪ ﺣﻴﺮﺕ ﻣﻲﻛﻨﺪ ﻭ ﺗﻌﺠـﺐ ﻛﻨـﺪ ﺍﺯ‬
‫ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﻳﻦﻫﺎ ﺭﺍ ﺑﺎ ﻛﻠﻤﻪﻱ ﭘﻮچ »ﺗﺼﺎﺩﻑ« ﺭﺩ ﻣﻲﻛﻨﻨﺪ‪.‬‬
‫ﺍﻟﺒﺘﻪ ﻋﺠﺎﻳﺐ ﻭ ﺷﮕﻔﺘﻲﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺩﺭ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑـﻪ ﺩﻗـﺖ‬
‫ﺍﻳﻦ ﻣﺴﺘﻨﺪﻫﺎﻱ ﺭﺍﺯ ﺑﻘﺎ ﺭﺍ ﻣﻼﺣﻈﻪ ﻛﻨﺪ‪ ،‬ﭼﻨـﺎﻥ ﺍﻧـﺪ ﻛـﻪ ﺍﻧﺴـﺎﻥ ﺭﺍ ﺑـﻪ ﻭﺟـﺪ ﻣـﻲﺁﻭﺭﺩ‪ .‬ﻣـﺜﻼً‬
‫ﭘﺮﻧﺪﻩﺍﻱ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﻋﻤﺮﺵ ﺭﻭﻱ ﺗﺨﻢ ﺧﻮﺩﺵ ﻧﻤـﻲﻧﺸـﻴﻨﺪ‪ .‬ﺯﻣـﺎﻧﻲ ﻛـﻪ ﺗﺨـﻢ‬
‫ﻣﻲﮔﺬﺍﺭﺩ ﺁﻥ ﺭﺍ ﻣﻲﺑﺮﺩ ﻭ ﺩﺭ ﻻﻧﻪﻱ ﭘﺮﻧﺪﻩﺍﻱ ﺩﻳﮕﺮ ﻗﺮﺍﺭ ﻣﻲﺩﻫـﺪ‪ .‬ﭘـﺲ ﺍﺯ ﺁﻥ‪ ،‬ﺍﻳـﻦ ﺗﺨـﻢ ﺩﺭ‬
‫ﻻﻧﻪﻱ ﺩﻳﮕﺮ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ ﻭ ﺑﻪ ﭘﺮﻧﺪﻩﺍﻱ ﺩﻳﮕﺮ )ﺍﻟﺒﺘﻪ ﺍﺯ ﻫﻤﺎﻥ ﺟﻨﺲ ﻣﺎﺩﺭﺵ( ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﻭ ﺍﻭ‬
‫ﻧﻴﺰ ﻫﻤﺎﻥ ﻛﺎﺭ ﻣﺎﺩﺭﺵ ﺭﺍ ﺗﻜﺮﺍﺭ ﻣﻲﻛﻨﺪ‪ .‬ﻣﻲﺩﺍﻧﺪ ﺯﻣﺎﻧﻲ ﻛﻪ ﺗﺨﻢ ﻣـﻲﮔـﺬﺍﺭﺩ ﺁﻥ ﺭﺍ ﺑـﺮﺩﻩ ﻭ ﺩﺭ‬
 ‫‪53‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺟﺎﻳﻲ ﺩﻳﮕﺮ ﻗﺮﺍﺭ ﺩﻫﺪ‪ .‬ﭘﺲ ﺑﻪ ﺍﻳﻦ ﭘﺮﻧﺪﻩ ﺍﻟﻬﺎﻡ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﻣﻲﺑﺎﻳﺴﺖ ﭼﮕﻮﻧـﻪ ﺑﺎﺷـﺪ ﻭ ﺁﻥ‬
‫ﺭﺍ ﺑﻪ ﺣﺎﻝ ﺧﻮﺩ ﺭﻫﺎ ﻧﻤﻲﻛﻨﺪ‪.‬‬
‫ﻳﺎ ﻣﺜﻼً ﻣﺎﺭﻫﺎﻳﻲ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻛﻪ ﺍﺯ ﺁﻓﺮﻳﻘﺎ ﺑﻪ ﺁﻣﺮﻳﻜﺎ ‪ 1‬ﻣﻬﺎﺟﺮﺕ ﻣﻲﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﻣﺎﺭﻫﺎ ﺯﻣﺎﻧﻲ‬
‫‪F35‬‬

‫ﻛﻪ ﻣﻬﺎﺟﺮ ﺷﺪﻩ ﻭ ﺑﺪﺍﻥ ﺟﺎ ﻣﻲﺭﻭﻧﺪ ﺩﻳﮕﺮ ﺑﻪ ﻣﺤﻞ ﺍﻭﻟﻴﻪ ﺧﻮﻳﺶ ﺑﺎﺯ ﻧﻤﻲﮔﺮﺩﻧﺪ ﺍﻣﺎ ﺯﻣﺎﻧﻲ ﻛـﻪ‬
‫ﺩﺭ ﺁﻧﺠﺎ ﺑﭽﻪﺍﻱ ﺑﻪ ﺩﻧﻴﺎ ﻣﻲﺁﻭﺭﻧﺪ )ﻳﻌﻨﻲ ﺗﺨﻢ ﻛﺮﺩﻩ ﻭ ﺗﺨﻢﻫﺎﻳﺸﺎﻥ ﺑﻴﺮﻭﻥ ﻣﻲﺁﻳﻨﺪ( ﺍﻳﻦ ﺑﭽﻪﻫﺎ‬
‫ﺧﻮﺩﺷﺎﻥ ﺑﻪ ﻣﺤﻞ ﺍﻭﻟﻴﻪ ﺑﺮ ﻣﻲﮔﺮﺩﻧﺪ ﺗﺎ ﺯﻣﺎﻥ ﺧﻮﺩﺵ ﺩﻭﺑﺎﺭﻩ ﺑـﻪ ﺁﻥ ﻣﺤـﻞ ﻣﻬـﺎﺟﺮﺕ ﻛﻨﻨـﺪ‪.‬‬
‫ﻳﻌﻨﻲ ﺍﻳﻦ ﺑﭽﻪ ﺧﻮﺩﺵ ﺑﺮﺍﻱ ﺑﺎﺭ ﺍﻭﻝ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻣﺴﻴﺮ ﺭﺍ ﻃﻲ ﻣﻲﻛﻨﺪ‪ .‬ﭼﻴﺰﻫﺎﻳﻲ ﻋﺠﻴـﺐ ﻭ‬
‫ﻏﺮﻳﺐ ﺍﺯ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ‪ ،‬ﺗﻨﻬﺎ ﻳﻜﻲ ﺍﺯ ﺁﻥﻫﺎ ﻛﺎﻓﻲ ﺍﺳﺖ ﺗﺎ ﺁﻥﻫـﺎ‬
‫ﺭﺍ ﻣﻼﺣﻈﻪ ﻛﺮﺩﻩ ﻭ ﺗﺴﻠﻴﻢ ﺷﻮﺩ‪.‬‬
‫ﭘﺲ ﺩﺭ ﻫﻤﻪﻱ ﺍﻳﻦﻫﺎ‪ ،‬ﺩﺭ ﻳﻜﻲ ﻳﺎ ﺩﻭ ﻳﺎ ‪ ...‬ﺯﻣﺎﻧﻲ ﻛﻪ ﻣﻼﺣﻈﻪ ﻣﻲﻛﻨﻴﻢ‪ ،‬ﻣﻲﺑﻴﻨﻴﻢ ﻛـﻪ ﻧﻈـﻢ‬
‫ﺣﺎﻛﻢ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻴﻔﻴﺖ‪ ،‬ﻛﻤﻴﺖ‪ ،‬ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﺗﻮﺍﻧﺎﻳﻲ ﻣﻌﻴﻦ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺳﺎﺯﮔﺎﺭﻱ ﺑﺎ ﻣﺤﻴﻄﻲ‬
‫ﻛﻪ ﺩﺭ ﺁﻥ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﻧﻈﻢ ﻧﺎﻡ ﺩﺍﺭﺩ ﻛﻪ ﺩﻳﮕﺮ ﺑﺪﻭﻥ ﺁﻥ ﻛﻪ ﺑﻪ ﺧﻮﺩ ﺯﺣﻤﺖ ﺯﻳﺎﺩﻱ ﺑﺪﻫﻴﻢ ﻣﺎ ﺭﺍ‬
‫ﺑﺪﺍﻥ ﻣﻲﺭﺳﺎﻧﺪ ﻛﻪ ﻧﺎﻇﻤﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻫﻢ ﺩﻟﻴﻞ »ﻧﻈﻢ« ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺩﻟﻴﻞ ﺑﺴﻴﺎﺭ ﻣﺤﻜـﻢ‬
‫ﻭ ﭘﺮﺑﺮﻛﺖ ﺑﻮﺩﻩ ﻭ ﺑﺮﺍﻱ ﻫﺮ ﻛﺴﻲ )ﺑﻴﺎﻥ ﻭ ﺗﻘﺮﻳﺮ ﺁﻥ( ﺍﻣﻜﺎﻥ ﭘﺬﻳﺮ ﺍﺳﺖ‪.‬‬
‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺍﺷﺎﺭﻩ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻢ‪ ،‬ﺁﻥ ﻧﻈﻤﻲ ﻛﻪ ﺩﺭ ﺳﻮﺭﻩﻱ ﺃﻋﻠﻲ ﻣﻮﺭﺩ ﺍﺷـﺎﺭﻩ ﻗـﺮﺍﺭ ﮔﺮﻓﺘـﻪ‬
‫ﺍﺳﺖ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﻧﻪ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧـﺪﺍ‪ .‬ﭼـﻮﻥ ﺍﺻـﻼً ﺩﺭ ﻗـﺮﺁﻥ ﻣﺴـﺌﻠﻪﻱ‬
‫ﻭﺟﻮﺩ ﺧﺪﺍ ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺍﺟﻤﺎﻋﻲ ﺍﺳﺖ ﺩﺭ ﻣﻴـﺎﻥ ﻫﻤـﻪﻱ‬
‫ﺑﺸﺮ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﻛﺴﻲ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﻭﺟﻮﺩ ﺧﺪﺍ ﺭﺍ ﻧﻔﻲ ﻛﻨﺪ‪ .‬ﻣﺸﺮﻛﻴﻦ ﻫﻢ ﺧـﺪﺍ‬
‫ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺷﺘﻨﺪ ﺍﻣﺎ ﺩﺭ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﻭ ﻓﺮﻳﺎﺩﺭﺳﻲ ﺑﺮﺍﻱ ﺧﺪﺍ ﺷﺮﻳﻚ ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻣﺎ ﺑﺮﺍﻱ ﺍﻳـﻦ‬
‫ﻣﻮﺿﻮﻉ ﻫﻢ ﻣﻲﺷﻮﺩ ﺍﺯ )ﺁﻥ ﺁﻳﻪ( ﻫﻢ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ‪.‬‬

‫‪ -1‬ﺍﻟﺒﺘﻪ ﻓﻜﺮ ﻣﻲﻛﻨﻢ ﻛﻪ ﺍﻳﻦ ﻣﺴﺎﻓﺖ ﻳﺎ ﭼﻴﺰﻱ ﺷﺒﻴﻪ ﺑﻪ ﺁﻥ ﺑﺎﺷﺪ‪.‬‬

 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪54‬‬

‫ﺁﻳﺎ ﺩﺭ ﻋﺎﻟﻢ ﺑﻲﻧﻈﻤﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؟‬

‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺷﺎﻳﺪ ﺑﺮﺧﻲ ﺍﺯ ﺍﻳﻦ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺑـﻲﻧﻈﻤـﻲ ﺭﺍ ﻣﺘﺼـﻮﺭ ﺑﺎﺷـﻨﺪ ﻭ ﺍﻳـﻦ ﻣﺴـﺌﻠﻪ ﺭﺍ‬
‫ﻣﻄﺮﺡ ﻛﻨﻨﺪ ﻛﻪ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻣﻲﺑﺎﻳﺴﺖ ﻳﻚ ﻧﻈﻤﻲ ﺩﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺩﺍﺷـﺘﻪ‬
‫ﺑﺎﺷﺪ ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﻣﻲﺑﻴﻨﻴﻢ ﺩﺭ ﺟﺎﺋﻲ ﺑﺎﺭﺍﻥ ﻣﻲﺑﺎﺭﺩ ﻭ ﺩﺭ ﺟﺎﺋﻲ ﺩﻳﮕﺮ ﻗﺤﻄﻲ ﺍﺳﺖ! ﺩﺭ ﺟـﺎﺋﻲ‬
‫ﺁﺗﺸﻔﺸﺎﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﺟﺎﺋﻲ ﺩﻳﮕﺮ ﺳﻴﻞ! ﻭ ﺍﻟﺦ‪.‬‬
‫ﻣﻄﺮﺡﻛﻨﻨﺪﮔﺎﻥ ﺍﻳﻦ ﮔﻮﻧﻪ ﺳﻮﺍﻝﻫﺎ ﺍﻳﻦﻫﺎ ﺭﺍ ﺑﻪ ﺑﻲﻧﻈﻤﻲ ﺗﻌﺒﻴﺮ ﻣﻲﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﻣﺎﻧﻨﺪ ﺁﻥ ﺍﺳﺖ‬
‫ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﺍﮔﺮ ﺿﺒﻂ ﺻﻮﺕ ﺷﻌﻮﺭ ﺩﺍﺷﺖ ﻭ ﻣﻲﺗﻮﺍﻧﺴﺖ ﺍﻋﺘﺮﺍﺽ ﻛﻨـﺪ ﺑﺎﻳـﺪ ﻣـﻲﮔﻔـﺖ ﻛـﻪ‬
‫ﺳﺎﺧﺘﺎﺭ ﻣﻦ ﭼﺮﺍ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺳﺖ؟! ﺩﺭ ﺟﺎﺋﻲ ﺷﻴﺸﻪ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺟﺎﺋﻲ ﺩﻳﮕﺮ ﻛـﺎﺋﻮﭼﻮ‪ ،‬ﺩﺭ‬
‫ﺟﺎﺋﻲ ﺁﻧﺘﻦ ﺗﻌﺒﻴﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺟﺎﺋﻲ ﺩﻳﮕﺮ ﺳﻴﻢ ﻭ ‪ ...‬ﻭ ﻣﻦ ﺑـﺪﺍﻥ ﺭﺍﺿـﻲ ﻧﻴﺴـﺘﻢ ﻭ ﺑﺎﻳـﺪ‬
‫ﻫﻤﮕﻲ ﻳﻚ ﺟﻮﺭ ﺑﺎﺷﻨﺪ!‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﮔﺮ ﻫﻤﮕﻲ ﻳﻚ ﺟﻮﺭ ﺑﺎﺷﻨﺪ ﻛﻪ ﺩﻳﮕﺮ ﺿﺒﻂ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﭼﻨﻴﻦ ﺗﺼﻮﺭ ﻛﺮﺩﻩ ﺍﺳﺖ‬
‫ﻛﻪ ﺍﮔﺮ ﻗﺮﺍﺭ ﺑﺮ ﻭﺟﻮﺩ ﻧﻈﻢ ﺍﺳﺖ ﭘﺲ ﺑﺎﻳﺪ ﺑﺎﺭﺍﻥ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﻣﺜﻞ ﻫﻢ ﺑﺒﺎﺭﺩ ﻭ ﻳـﺎ ﺍﻳـﻦ ﻛـﻪ ﺩﺭ‬
‫ﻫﻤﻪ ﺟﺎ ﺑﺎﻳﺪ ﻣﺎﻧﻨﺪ ﻫﻢ ﺩﺭﺧﺖ ﻭ ﮔﻴﺎﻩ ﻭ ‪ ...‬ﺳﺒﺰ ﺷﺪﻩ ﻭ ﺭﺷﺪ ﻛﻨﻨﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺍﻳﻦ ﻧﻴـﺰ ﺑـﻪ‬
‫ﺍﺳﺒﺎﺑﻲ ﻣﺮﺑﻮﻁ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﺭ ﭘﻲ ﺑﻴﺎﻥ ﻣﻲﻛﻨﻴﻢ‪.‬‬
‫ﺁﻥ ﺍﺳﺒﺎﺑﻲ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻃﺒﻖ ﺁﻥﻫﺎ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻱ ﻣﻲﻛﻨﺪ ﺍﻳﻦ ﺍﺧﺘﻼﻓـﺎﺕ ﺭﺍ ﺍﻗﺘﻀـﺎ ﻣـﻲﻛﻨـﺪ‪.‬‬
‫ﻳﻌﻨﻲ ﻃﺒﻖ ﺍﺳﺒﺎﺏ‪ ،‬ﺍﻗﺘﻀﺎ ﻣﻲﻛﻨﺪ ﻛﻪ ﺩﺭ ﻓﻼﻥ ﺟﺎ ﺑﺮﻑ ﺑﺒﺎﺭﺩ ﻭ ﺩﺭ ﻓﻼﻥ ﺟﺎ ﺑﺎﺭﺍﻥ ﻫـﻢ ﻧﺒـﺎﺭﺩ‪.‬‬
‫ﺍﻳﻦ ﺍﺳﺖ ﻧﻈﻢ ﻭ ﺑﺮﻧﺎﻣﻪ‪ .‬ﺁﻥ ﻫﻢ ﺑﻪ ﺍﻳﻦ ﺧﺎﻃﺮ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﺍﺳﺒﺎﺏ ﺭﺑﻂ ﺩﻫﺪ‪ .‬ﻭﮔﺮﻧﻪ ﺍﮔﺮ‬
‫ﻫﻤﻴﻦ ﻃﻮﺭ ﺑﻮﺩ ﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺑﺎﺭﺍﻥ ﺭﺍ ﻫﻢ ﭼﻮﻥ ﺩﻭﺵ ﻧـﺎﺯﻝ ﻛﻨـﺪ ﻛـﻪ ﻛـﺮﻩﻱ ﺯﻣـﻴﻦ ﺭﺍ ﺑـﻪ‬
‫ﻳﻜﺒﺎﺭﻩ ﺁﺏ ﺑﺎﺭﺍﻥ ﻓﺮﺍ ﻣﻲﮔﻴﺮﺩ‪.‬‬
‫ﭼﻮﻥ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﻳﻦ ﻧﻮﻉ ﺳﻮﺍﻝﻫﺎ ﺭﺍ ﻣﻄﺮﺡ ﻣﻲﻛﻨﻨﺪ ﺩﺍﺭﺍﻱ ﺗﻨﺪﻧﻈﺮﻱ ﻣﻲﺑﺎﺷـﻨﺪ ﺩﺭ ﺍﻳﻨﺠـﺎ‬
‫ﺗﺼﻮﺭ ﻛﺮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺩﺭ ﻓﻼﻥ ﺟﺎ ﺧﺸﻜﺴﺎﻟﻲ ﺍﺳﺖ ﻭ ﺩﺭ ﺟﺎﺋﻲ ﺩﻳﮕﺮ ﺑـﺎﺭﺍﻥ ﺑﺒـﺎﺭﺩ ﺍﻳـﻦ ﺩﻳﮕـﺮ‬
‫ﻓﺴﺎﺩ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﻓﻘﻂ ﺍﺯ ﻣﺤﺪﻭﺩﻩﻱ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ﺑﻪ ﻗﻀﻴﻪ ﻣﻲﻧﮕﺮﺩ‪.‬‬
 ‫‪55‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺣﺘﻲ ﺍﺯ ﺍﻳﻦ ﺗﻨﮓ ﻧﻈﺮﺗﺮ ﻫﻢ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻣﺜﻼً ﻳﻚ ﻧﻔﺮ ﺍﻣﺮﻭﺯ ﻛﺎﺭﻱ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﺧﺎﻧﻪ ﺑﻴﺮﻭﻥ‬
‫ﻣﻲﺁﻳﺪ ﻭ ﺩﻋﺎ ﻣﻲﻛﻨﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺗﻤﺎﻡ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺑﺎﺭﺍﻥ ﻧﺒﺎﺭﺍﻧﺪ ﭼﻮﻥ ﻛـﻪ ﺍﻳـﻦ ﺷـﺨﺺ‬
‫ﻛﺎﺭ ﺩﺍﺭﺩ! ﻛﺴﻲ ﻧﻴﺴﺖ ﺑﮕﻮﻳﺪ ﺁﺧﺮ ﺗﻮ ﭼﻪ ﻛﺎﺭﻩﺍﻱ ﻛﻪ ﭘﻴﺸﻨﻬﺎﺩ ﻣﻲﻛﻨﻲ ﻛﻪ ﺍﻣﺮﻭﺯ ﺑﺮﻧﺎﻣـﻪ ﺍﻳـﻦ‬
‫ﻫﺴﺘﻲ ﺗﻌﻄﻴﻞ ﺷﻮﺩ ﺗﺎ ﺗﻮ ﻛﺎﺭﺕ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻲ ﻛﻪ ﺑﺎ ﺑﺎﺭﺵ ﺑﺎﺭﺍﻥ ﺍﻧﺠﺎﻡ ﻧﻤﻲﺷﻮﺩ؟!‬
‫ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﻫﺮ ﺣﺎﺩﺛـﻪﺍﻱ ﻛـﻪ ﺭﻭﻱ ﻣـﻲﺩﻫـﺪ – ﺍﺯ ﻛـﻮﭼﻜﺘﺮﻳﻦ ﺁﻥ – ﺍﮔـﺮ ﭘﻴﺸـﻨﻬﺎﺩﻱ‬
‫ﺩﺭﺑﺎﺭﻩﺍﺵ ﭘﺬﻳﺮﻓﺘﻪ ﺷﻮﺩ ﭘﻴﺸﻨﻬﺎﺩﻱ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﻧﻈﺎﻡ ﻫﺴﺘﻲ ﻫﻢﺧﻮﺍﻧﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﭼﮕﻮﻧﻪ؟ ﻣﺜﻼً ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﻭ ﮔﻔﺘﺎﺭ ﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﺍﺭﺍﻱ ﺍﺳـﺒﺎﺑﻲ ﺍﺳـﺖ‪ .‬ﺍﺯ ﺳـﻮﺍﻝ ﻛﺴـﻲ ﻭ‬
‫ﭼﻴﺰﻫﺎﻳﻲ ﺩﻳﮕﺮ ﻭ ﺍﺯ ﻣﻄﺎﻟﻌﻪﻱ ﻣﺎ ﻭ ﺍﺯ ﻛﺴﺐ ﺁﮔﺎﻫﻲ ﻭ ﺍﺯ ﻋﻼﻗﻪ ﻣﺎﻥ ﺑﻪ ﺩﻳﻦ ﻭ ‪ ...‬ﻛﻪ ﺍﻳـﻦﻫـﺎ‬
‫ﻫﻢ ﻧﺎﺷﻲ ﺍﺯ ﺍﺳﺒﺎﺏ ﺩﻳﮕﺮﻱ ﺍﺳﺖ‪ .‬ﺳﭙﺲ ﻭﻗﺘﻲ ﻫﻤﻪﻱ ﺍﻳﻦﻫـﺎ ﺭﺍ ﺑـﻪ ﻫـﻢ ﻣﺮﺑـﻮﻁ ﻭ ﻭﺻـﻞ‬
‫ﻣﻲﻛﻨﻲ ﻧﺎﺷﻲ ﻣﻲﺷﻮﺩ ﺍﺯ ﺧﻠﻖ ﺍﻧﺴﺎﻥ ﻭ ﺧﻠﻖ ﻛﺮﻩﻱ ﺯﻣﻴﻦ ﻭ ﺧﻠﻖ ﺳﻤﺎﻭﺍﺕ ﻭ ‪ ...‬ﻛـﻪ ﻫﻤﮕـﻲ‬
‫ﺑﺎ ﻫﻢ ﻫﺴﺘﻨﺪ ﻭ ﺍﮔﺮ ﺁﻥ ﺍﻭﻟﻲ ﻳﻌﻨﻲ ﺍﻳﻦ ﻣﺠﻠﺲ ﺳﺨﻨﺮﺍﻧﻲ ﻣﺎ ﻧﻤـﻲﺑـﻮﺩ ﺑﺎﻳـﺪ ﺍﺳـﺒﺎﺏ ﺁﻥ ﻫـﻢ‬
‫ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ ﻭ ﺍﮔﺮ ﺍﻳﻦ ﻧﺒﻮﺩ ﺑﺎﻳﺪ ﺍﺳﺒﺎﺏ ﺁﻥ ﻫﻢ ﻧﺒﺎﺷﻨﺪ ﻭ ﺍﻟﺦ‪ ،‬ﭘﺲ ﺩﻳﮕﺮ ﻧﺒﺎﻳﺪ ﻧﻈﺎﻡ ﻫﺴﺘﻲ‬
‫ﻭﺟﻮﺩ ﻣﻲﺩﺍﺷﺖ‪.‬‬
‫ﭘﺲ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﺟﺎﻳﻲ ﻗﺤﻄﻲ ﻭ ﺩﺭ ﺟﺎﺋﻲ ﺩﻳﮕﺮ ﺑﺎﺭﺍﻥ ﺍﺳﺖ‪ ،‬ﺍﻳﻦﻫﺎ ﻫﻤﮕﻲ ﺑـﻪ ﻛـﻞ ﻧﻈـﺎﻡ‬
‫ﻣﺮﺑﻮﻁ ﻣﻲﺷﻮﻧﺪ ﻭ ﺩﺭ ﻛﻞ ﻧﻈﺎﻡ ﻧﻴﺰ ﺟﺎﻱ ﻗﺤﻄﻲ ﻭ ﺑﺎﺭﺍﻥ ﻭ ﺳـﻴﻞ ﻭ ﺁﺗﺸﻔﺸـﺎﻥ ﻭ ‪ ...‬ﻫﺴـﺖ‪.‬‬
‫ﺁﻧﭽﻪ ﻛﻪ ﺍﻳﻨﺎﻥ ﺑﻪ ﻧﻈﻢ ﺗﻌﺒﻴﺮ ﻛﺮﺩﻩﺍﻧﺪ ﺑﺮﺍﻱ ﺁﻥ ﺍﻧﺴﺎﻥ ﺗﻨﮓﻧﻈﺮ ﻧﻈﻢ ﺍﺳﺖ ﺍﻣﺎ ﺑﺮﺍﻱ ﺧﺪﺍﻭﻧﺪ ﻛﻪ‬
‫ﻭﺍﺳﻊ ﻭ ﻋﻠﻴﻢ ﺍﺳﺖ ﺍﻳﻦ ﻧﻈﻢ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺑﺎﺷﺪ ﻭ ﺁﻥ ﻳﻜﻲ ﻧﺒﺎﺷـﺪ‪ .‬ﭼـﻮﻥ ﺁﻥ ﺭﺍ ﺑـﺮ ﺍﺳـﺎﺱ‬
‫ﻧﻈﺎﻡ »ﺍﺳﺒﺎﺏ ﻭ ﻣﺴﺒﺒﺎﺕ« ﺑﻨﺎ ﻧﻬﺎﺩﻩ ﺍﺳﺖ‪.‬‬
 ‫ﺩﻟﻴﻞ ﻭﺣﻲ )ﭘﺮﺑﺮﻛﺖﺗﺮﻳﻦ ﺩﻟﻴﻞ(‬

‫ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ )ﺑﺮﺍﻫﻴﻦ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ( ﺩﻟﻴﻞ ﻭﺣﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﺑﺴﻴﺎﺭ ﻣﺨﺘﺼـﺮ‬
‫ﺑﺪﺍﻥ ﺍﺷﺎﺭﻩ ﻣﻲﻛﻨﻴﻢ ﭼﻮﻥ ﺟﺎﻱ ﺑﺤﺚ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﻭ ﺁﻥ ﻫﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺯﻣﺎﻧﻲ ﻛـﻪ ﺍﻧﺴـﺎﻥ‬
‫ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﺻﻮﺭﺕ ﺩﻗﻴﻖ ﺑﺮﺭﺳﻲ ﻣﻲﻛﻨﺪ ﻧﻬﺎﻳﺘﺎ ﺑﻪ ﺁﻥ ﻣﻲﺭﺳﺪ ﻛﻪ ﺍﻳـﻦ ﻗـﺮﺁﻥ ﻧﻤـﻲﺗﻮﺍﻧـﺪ ﺍﺯ‬
‫ﻣﺒﺪﺃﻳﻲ ﻛﻪ ﻣﺨﻠﻮﻕ ﺍﺳﺖ ﺍﻳﺠﺎﺩ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﺑﺮﺍﻱ ﺭﺍﻫﻨﻤﺎﻳﻲ ﺩﺭ ﺑﺮﺭﺳﻲ ﻛﺮﺩﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ‪ ،‬ﺑﻪ ﺍﻳﻦ ﺍﺷﺎﺭﻩ ﻛﻨـﻴﻢ ﻛـﻪ ﺍﻧﺴـﺎﻥ ﻭﻗﺘـﻲ ﺍﺯ‬
‫ﺍﻧﺠﺎﻡ ﭼﻴﺰﻱ ﻋﺎﺟﺰ ﻭ ﺩﺭﻣﺎﻧﺪﻩ ﺷﺪ ‪ -‬ﻳﺎ ﺑﻪ ﺗﻌﺒﻴﺮﻱ ﺩﻳﮕﺮ ‪ -‬ﺯﻣﺎﻧﻲ ﻛﻪ ﺩﺭ ﭼﻴﺰﻱ‪ ،‬ﺍﺛﺮ ﻭ ﻧﻘﺸـﻲ‬
‫ﻧﺪﺍﺷﺖ ﺑﻪ ﺧﺎﻃﺮ ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺩﻟﻴﻞ ﺍﺳﺖ‪ :‬ﻳﺎ ﻃﺎﻗﺖ ﻭ ﺣﻮﺻﻠﻪ ﻧﺪﺍﺭﺩ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪ ﻛـﺎﺭ‬
‫ﻛﻨﺪ ‪ 1‬ﺗﺎ ﺍﺛﺮﻱ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺑﻪ ﺁﻥ ﺩﺭﺟﻪ ﺍﺯ ﻋﺠﺰ ﻭ ﻧﺎﺗﻮﺍﻧﻲ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﻛﻪ ﻧﻤﻲﺗﻮﺍﻧـﺪ ﺁﻥ‬ ‫‪F36‬‬

‫ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ .‬ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺩﻟﻴﻞ ﻧﻴﺴﺖ‪.‬‬

‫ﺍﻣﺎ ﺍﮔﺮ ﺯﻣﺎﻧﻲ ﺷﺨﺼﻴﺖ ﻓﺮﺩﻱ ﺭﺍ ﺑﻪ ﺧﺎﻃﺮ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﺯﻣﻴﻨﻪﺍﻱ ﺗﺎ ﻛﻨﻮﻥ ﻓﻌـﺎﻟﻴﺘﻲ ﻧﺪﺍﺷـﺘﻪ‬
‫ﺍﺳﺖ‪ ،‬ﺟﺮﻳﺤﻪﺩﺍﺭ ﻛﺮﺩﻳﻢ ﻭ ﺑﻪ ﺍﻭ ﮔﻔﺘﻴﻢ ﻛﻪ »ﺗﻮ ﻧﻤﻲﺗﻮﺍﻧﻲ« ﻭ ﺁﻥ ﭼﻴﺰ ﻣﻄـﺮﺡ ﺍﺳـﺖ ﻭ ﺩﺭ ﺁﻥ‬
‫ﺯﻣﻴﻨﻪ ﻫﻢ ﺑﻪ ﺍﻭ ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ ﺑﺪﻫﻴﻢ ﻭ ﻫﻢ ﻭﻱ ﺭﺍ ﺑﻪ ﻋﺠﺰ ﻭ ﻧـﺎﺗﻮﺍﻧﻲ ﻧﺴـﺒﺖ ﺩﻫـﻴﻢ‪ ،‬ﺩﺭ ﺍﻳـﻦ‬
‫ﺯﻣﺎﻥ ﺍﮔﺮ ﻃﺒﻴﻌﺖ ﻭ ﺧﻮﻱ ﻭ ﺧﺼﻠﺖ ﻳﻚ ﻳﺎ ﺩﻭ ﺍﻧﺴﺎﻥ ﺍﻳﻦ ﺭﺍ ﻗﺒﻮﻝ ﻛﻨﺪ‪ ،‬ﻛـﻞ ﺑﺸـﺮ ﺑـﻪ ﺍﻳـﻦ‬
‫ﺻﻮﺭﺕ ﻧﻴﺴﺖ ﻛﻪ ﻗﺒﻮﻝ ﻛﻨﻨﺪ ﻛﻪ ﺷﺨﺼﻴﺘﺸﺎﻥ ﻟﻜﻪﺩﺍﺭ ﻭ ﺟﺮﻳﺤﻪﺩﺍﺭ ﺷﺪﻩ ﻭ ﺑﻪ ﻋﺠﺰ ﻭ ﻧﺎﺗﻮﺍﻧﻲ‬
‫ﻣﺘﺼﻒ ﺷﻮﻧﺪ ﻭ ﺑـﺮﺍﻱ ﻫﻤـﻴﻦ ﺍﻳـﻦ ﻣﻮﺿـﻮﻉ ﺭﺍ ﻗﺒـﻮﻝ ﻛﻨﻨـﺪ ﻭ ﺑﻨـﺎﺑﺮﺍﻳﻦ ﺁﻥ ﭼﻴـﺰﻱ ﻛـﻪ ﺩﺭ‬
‫ﺗﻮﺍﻧﺎﻳﻴﺸﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺑﺮﺍﻱ ﺍﺛﺮﮔﺬﺍﺭﻱ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻧﻴﻨﺪﺍﺯﻧﺪ‪ .‬ﺯﻣﺎﻧﻲ ﻛﻪ ﭘـﺲ ﺍﺯ ﺁﻥ‬
‫ﻫﻤﻪ ﻃﻌﻦ ﻭ ﺳﺮﺯﻧﺶ ﻫﻢ ﭼﻨﺎﻥ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩﻧﺪ ﭘﺲ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﻧﻤـﻲﺗﻮﺍﻧﻨـﺪ ﺁﻥ‬
‫ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪.‬‬

‫‪ -1‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﻣﻜﺎﻥ ﺩﺍﺭﺩ ﻛﻪ ﺑﺪﺍﻥ ﺩﻟﻴﻞ ﺑﺎﺷﺪ ﻛﻪ ﺑﻪ ﺁﻥ ﻣﻮﺿﻮﻉ ﻋﻠﻢ ﻧﺪﺍﺭﺩ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪58‬‬

‫ﻗﺒﻞ ﺍﺯ ﺁﻥ ﻛﻪ ﺑﻪ ﺍﺻﻞ ﻣﻄﻠﺐ ﺑﭙﺮﺩﺍﺯﻳﻢ‪) ،‬ﺫﻛﺮ ﺍﻳـﻦ ﻧﻜﺘـﻪ ﻻﺯﻡ ﺍﺳـﺖ ﻛـﻪ( ﺩﺭ ﺯﻣـﺎﻥ ﻫـﺮ‬
‫ﭘﻴﺎﻣﺒﺮﻱ )ﻋﻠﻴﻬﻢ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺴﻼﻡ( ﻣﻌﺠﺰﻩ ﺑﺎ ﺁﻧﭽﻪ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﻛﻠﻲ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﺗﻤـﺎﻡ ﻧﻴـﺮﻭ‬
‫ﻭ ﺗﻮﺍﻥ ﺩﺭ ﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﻣﺘﻨﺎﺳﺐ ﺑـﻮﺩﻩ ﺍﺳـﺖ ﻳﻌﻨـﻲ ﺩﺭ ﺁﻥ ﺯﻣـﺎﻥ ﺩﺍﺭﺍﻱ ﻣﺘﺨﺼـﺺ ﺑـﻮﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﻣﺜﻼً ﺩﺭ ﺯﻣﺎﻥ ﻣﻮﺳﻲ ‪ ‬ﺳ‪‬ﺤﺮ ﺑﻮﺩ ﻛﻪ ﻧﻬﺎﻳﺖ ﻗﺪﺭﺕ ﺑﺸﺮ ﺩﺭ ﺁﻥ ﺑﻪ ﻛـﺎﺭ ﺭﻓﺘـﻪ ﺑـﻮﺩ‪.‬‬
‫ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﻣﻌﺠﺰﻩﻱ ﻣﻮﺳﻲ ‪ ‬ﭼﻴﺰﻱ ﺷﺒﻴﻪ ﺑﻪ ﺳﺤﺮ ﺍﺳﺖ ﻛﻪ ﺳﺤﺮ ﻧﻴﺴـﺖ‪ ،‬ﻋﺼـﺎﻳﺶ ﺭﺍ‬
‫ﺑﻪ ﺯﻣﻴﻦ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﺗﺒﺪﻳﻞ ﺑﻪ ﻣﺎﺭ ﻣﻲﺷﻮﺩ‪ .‬ﭼﺮﺍ ﻣﻌﺠﺰﻩ ﺍﺯ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺍﻧﺘﺨﺎﺏ ﻣﻲﺷﻮﺩ؟ ﭼـﻮﻥ‬
‫ﺍﮔﺮ ﻣﻌﺠﺰﻩ ﺍﺯ ﭼﻴﺰﻱ ﺩﻳﮕﺮ ﺍﻧﺘﺨﺎﺏ ﻣﻲﺷﺪ‪ ،‬ﻣﻲﮔﻔﺘﻨﺪ ﻛﻪ ﻣﺎ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪ ﺗﺨﺼﺺ ﻧـﺪﺍﺭﻳﻢ ﻭ‬
‫ﻛﺎﺭ ﻧﻜﺮﺩﻩﺍﻳﻢ ﻭ ﺗﻮ ﺁﻣﺪﻩﺍﻱ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻌﺠﺰﻩ ﻣﻌﺮﻓﻲ ﻣـﻲﻛﻨـﻲ‪ .‬ﻣـﺎ ﻧﻴـﺰ ﺍﮔـﺮ )ﺩﺭ ﺁﻥ‬
‫ﺯﻣﻴﻨﻪ( ﻛﺎﺭ ﻣﻲﻛﺮﺩﻳﻢ‪ ،‬ﻣﻲﺗﻮﺍﻧﺴﺘﻴﻢ ﺑﻪ ﺁﻥ ﺩﺭﺟﻪﻱ ﺗﻮ ﻧﺎﺋﻞ ﺁﻳﻴﻢ‪ .‬ﻓﺮﺽ ﻣـﻲﻛﻨـﻴﻢ ﻓـﺮﺩﻱ ﻛـﻪ‬
‫ﻛﺸﺘﻲﮔﻴﺮ ﺍﺳﺖ ﻧﺰﺩ ﻛﺴﻲ ﻣﻲﺭﻭﺩ ﻛﻪ ﻫﻴﭻ ﮔﻮﻧﻪ ﺗﻤﺮﻳﻨﻲ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩﻩ ﺍﺳﺖ ﻭ )ﻗﺎﺑﻠﻴـﺖﻫـﺎﻱ(‬
‫ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ﻧﻤﺎﻳﺶ ﻣﻲﮔﺬﺍﺭﺩ‪ .‬ﻭ ﻫﻤﻴﻦ ﻃﻮﺭ ﻓﺮﺩ ﻧﺠﺎﺭ ﺑﻪ ﻛﺸـﺘﻲﮔﻴـﺮ ﻣـﻲﮔﻮﻳـﺪ ﺑﻴـﺎ ﻭ ﺩﺭ‬
‫ﺯﻣﻴﻨﻪﻱ ﻧﺠﺎﺭﻱ ﺑﺎ ﻣﻦ ﺑﺤﺚ ﻛﻦ ﺗﺎ ﺑﺒﻴﻨﻢ ﻛﻪ ﭼﻪ ﺗﻮﺍﻧﺎﻳﻲﻫﺎﻳﻲ ﺩﺭ ﺁﻥ ﺩﺍﺭﻱ‪ .‬ﻧﺠﺎﺭ ﻣﻲﺩﺍﻧﺪ ﻛـﻪ‬
‫ﻛﺸﺘﻲﮔﻴﺮ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪ ﻫﻴﭻ ﺗﺨﺼﺼﻲ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺍﮔﺮ ﻣﻌﺠﺰﻩﻱ ﻫﺮ ﭘﻴﺎﻣﺒﺮﻱ ﺍﺯ ﺁﻥ ﻣﻮﺍﺭﺩ ﻧﻤﻲﺑﻮﺩ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﺑﺎﻻﺗﺮﻳﻦ ﻧﻴﺮﻭ ﻭ ﺗـﻮﺍﻥ ﺩﺭ‬
‫ﺁﻥ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺑﺎﺷﺪ ﻣﺮﺩﻡ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺳﺨﻦﻫﺎ ﺑﻪ ﺯﺑﺎﻥ ﻣـﻲﺁﻭﺭﺩﻧـﺪ‪ .‬ﭘـﺲ )ﻣﻌﺠـﺰﻩ( ﺍﺯ ﺁﻥ‬
‫ﻣﻮﺍﺭﺩﻱ ﻛﻪ ﻣﺮﺩﻡ ﻫﺮ ﻋﺼﺮﻱ ﻧﻬﺎﻳﺖ ﻧﻴـﺮﻭ ﻭ ﺗـﻮﺍﻥ ﺧـﻮﻳﺶ ﺭﺍ ﺩﺭ ﺁﻥ ﺑـﻪ ﻛـﺎﺭ ﺑـﺮﺩﻩ ﺑﺎﺷـﻨﺪ‬
‫ﺍﻧﺘﺨﺎﺏ ﻣﻲﺷﺪ‪ .‬ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻌﺠﺰﻩﻱ ﻣﻮﺳﻲ ‪ ‬ﺗﻤﺎﻡ ﻧﻴﺮﻭﻱ ﺑﺸﺮ ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺑـﻮﺩ ﻭ ﻧﺘﻴﺠـﻪ‬
‫ﭼﻨﺎﻥ ﺑﻮﺩ ﻛﻪ ﺗﻌﺪﺍﺩﻱ ﻃﻨﺎﺏ ﻭ ﭼﻮﺏﺩﺳﺘﻲ ﺭﺍ ﺑﺎ ﻣﻜـﺮ ﻭ ﺣﻴﻠـﻪ ﻣـﻲﺟﻨﺒﺎﻧﺪﻧـﺪ ﻭ ﭼﻨـﺎﻥ ﺍﻟﻘـﺎ‬
‫ﻛﺮﺩﻧﺪ ﻛﻪ ﻣﺮﺩﻡ ﮔﻤﺎﻥ ﻣﻲﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻳﻦ ﻣﺎﺭ ﺍﺳﺖ ﻛـﻪ ﺩﺭ ﺣـﺎﻝ ﺟﻨﺒﻴـﺪﻥ ﺍﺳـﺖ ﻭ ﺩﺭ ﺍﻳﻨﺠـﺎ‬
‫ﺑﻨﮕﺮﻳﻢ ﺑﻪ ﺁﻥ ﻣﺎﺭﻱ ﻛﻪ ﭼﮕﻮﻧﻪ ﻫﻤﮕﻲ ﺁﻥﻫﺎ ﺭﺍ ﺑﻠﻌﻴﺪ‪ .‬ﺁﻥ ﻣﺎﺭﻱ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﻋﺼﺎ ﺑﻮﺩ‪.‬‬
‫ﭘﺲ ﺑﺮﺍﻱ ﺍﻳﻦ‪ ،‬ﻣﻼﺣﻈﻪ ﻛﻨﻴﻢ ﺑﺒﻴﻨﻴﻢ ﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﻗﺮﺁﻥ ﻭ ﺟﻨﺒـﻪﻫـﺎﻱ ﺍﻋﺠـﺎﺯ ﺁﻧﭽـﻪ‬
‫ﭘﺸﺘﻮﺍﻧﻪ ﻭ ﺑﺎﻋﺚ ﻭ ﺍﻧﮕﻴﺰﻩﺍﻱ ﺩﺍﺭﺩ ﻭ ﭼﮕﻮﻧﻪ ﺑﻪ ﻋﺠﺰ ﻣﻨﺘﻬﻲ ﺷﺪﻩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺩﺭﻳﺎﻓﺘـﻪ ﺍﺳـﺖ‬
 ‫‪59‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻛﻪ ﻗﺮﺁﻥ ﻣﻌﺠﺰﻩ ﺍﺳﺖ‪ .‬ﺳﻪ ﺣﺲ ﻭ ﻧﻴﺮﻭ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧـﺪ ﻛـﻪ ﺍﻭ ﺭﺍ ‪ -‬ﺑـﺮﺍﻱ ﻳـﺎﻓﺘﻦ ﻭ‬
‫ﻓﻬﻤﻴﺪﻥ ‪ -‬ﺗﻮﺍﻥ ﻣﻲﺑﺨﺸﺪ‪:‬‬
‫‪ -1‬ﻳﻜﻲ ﺍﺯ ﺁﻥ ﺣﺲﻫﺎ‪ ،‬ﺣﺲ ﻛﻨﺠﻜﺎﻭﻱ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻃـﻮﻝ ﺗـﺎﺭﻳﺦ ﺩﻭ ﭼﻴـﺰ ﺍﺯ ﺁﻥ ﭘﻴـﺪﺍ‬
‫ﺷﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻋﻠﻮﻡ ﺍﺳﺘﺪﻻﻟﻲ ﻭ ﻓﻠﺴﻔﻲ ﻭ ﺑﻴﻨﺸﻲ ﻛﻪ ﻧﺘﻴﺠﻪﺍﺵ ﺑﻪ ﻭﺟـﻮﺩ ﺁﻣـﺪﻥ ﺟﻬـﺎﻧﺒﻴﻨﻲﻫـﺎﻱ‬
‫ﻣﺨﺘﻠﻒ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺏ‪ -‬ﺣﺲ ﻛﻨﺠﻜﺎﻭﻱ ﻛﻪ ﺑﻪ ﺁﮔﺎﻫﻲ ﻳﺎﻓﺘﻦ ﺑﻪ ﻋﻠﻮﻡ ﺗﺠﺮﺑﻲ ﻣﻨﺘﻬﻲ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﻗﺒﻼ ﻫﻢ ﮔﻔﺘﻴﻢ ﺑﻪ ﺗﻌﺒﻴﺮ ﻗﺮﺁﻥ‪» ،‬ﺑﺼﺮ« ﻭ »ﻗﻠﺐ« ‪ 1‬ﺑﺮﺍﻱ ﺷﻨﺎﺧﺖ ﺍﻳﻦ ﻋـﺎﻟﻢ ﻭ‬
‫‪F37‬‬

‫ﻣﺎﻭﺭﺍﻱ ﺁﻥ ﺑﻪ ﻛﺎﺭ ﺍﻓﺘﺎﺩﻩ ﺍﻧﺪ‪ .‬ﭼﻮﻥ ﭼﻨﻴﻦ ﺣﺴﻲ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ‪ 2‬ﻭ ﺑﺸﺮ ﻫﺮﮔﺰ ﺍﺯ ﺁﻧﭽﻪ‬
‫‪F38‬‬

‫ﻛﻪ ﺩﺭ ﺗﻮﺍﻧﺎﻳﻲ ﻭ ﻧﻴﺮﻭﻳﺶ ﺩﺍﺷﺘﻪ ﻛﻮﺗﺎﻫﻲ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ﺗﺎ ﺩﺭ ﺩﻭ ﺯﻣﻴﻨـﻪﻱ ﻋﻠـﻮﻡ ﺍﺳـﺘﺪﻻﻟﻲ ﻭ‬
‫ﺗﺠﺮﺑﻲ ﭼﻴﺰﻱ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩ‪ .‬ﭘﺲ ﺍﮔﺮ )ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺩﻭ ﻧﻴﺮﻭ( ﺑﻪ ﭼﻴﺰﻱ ﻧﻴـﺰ ﺩﺳـﺖ ﻧﻴﺎﻓﺘـﻪ‬
‫ﺍﺳﺖ‪ ،‬ﺩﺭ ﺁﻥ ﻋﺠﺰ ﻭ ﻧﺎﺗﻮﺍﻧﻲ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻧﻪ ﺍﻳﻦ ﻛﻪ )ﻗﺪﺭﺕ ﺷﻨﺎﺧﺖ ﭼﻴـﺰﻱ( ﺭﺍ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ‬
‫ﺩﺍﺷﺘﻪ ﻭ ﺍﻣﺎ ﺁﻥ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -2‬ﺣﺲ ﺩﻭﻡ‪ ،‬ﺣﺲ ﺧﻴﺮﺧﻮﺍﻫﻲ ﺍﺳﺖ ﻛﻪ ﻧﺘﻴﺠﻪﻱ ﺍﻳﻦ ﻧﻴﺰ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺑﺸﺮ ﺍﻳﻦ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ ﻛﻪ ﻣﻜﺎﺗﺐ ﺍﺧﻼﻗﻲ ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ »ﺍﺣﻜﺎﻡ« ﻭ »ﺑﺎﻳﺪﻫﺎ ﻭ ﻧﺒﺎﻳﺪﻫﺎ« ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﻧﺪ ﻛﻪ‬
‫ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﻳﻚ ﺳﻮﻡ ﻓﻠﺴﻔﻪﻱ ﻓﻼﺳﻔﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺭﺯﺵﻫﺎﻱ ﺍﺧﻼﻗﻲ ﻳﻌﻨﻲ ﺑﺎﻳﺪﻫﺎ‬
‫ﻭ ﻧﺒﺎﻳﺪﻫﺎ ﺑﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﭼﻪ ﭼﻴﺰﻱ ﺧﻮﺏ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﺍﻧﺠـﺎﻡ ﺷـﻮﺩ ﻭ ﭼـﻪ ﭼﻴـﺰﻱ ﺧـﻮﺏ‬
‫ﻧﻴﺴﺖ ﻭ ﻧﺒﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺷﻮﺩ‪.‬‬

‫‪ -1‬ﻭ ﺑﻪ ﺗﻌﺒﻴﺮ ﻣﺮﺩﻡ‪» ،‬ﻋﻠﻮﻡ ﺍﺳﺘﺪﻻﻟﻲ« ﻭ »ﻋﻠﻮﻡ ﺗﺠﺮﺑﻲ«‪.‬‬

‫‪ -2‬ﺣﺘﻲ ﺧﻮﺩﻣﺎﻥ ﻧﻴﺰ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﺑﺮﺧﻲ ﺍﻭﻗﺎﺕ ﻭﻗﺘﻲ ﭼﻴﺰﻱ ﺑﺮﺍﻱ ﺍﻳﻦ ﺣﺲ ﻣﻄﺮﺡ ﻣﻲﺷـﻮﺩ ﻭ ﻧﻤـﻲﺗﻮﺍﻧـﺪ‬
‫)ﻛﻪ ﺁﻥ ﺭﺍ ﺣﻞ ﻛﻨﺪ( ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺧﺎﻃﺮ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺣﺴﺮﺕ ﺁﻥ ﻗـﺮﺍﺭ ﻣـﻲﮔﻴـﺮﺩ )ﻭ ﺑـﻪ ﻫﻤـﻴﻦ ﺳـﺒﺐ(‬
‫ﺗﺤﻘﻴﻘﺎﺗﻲ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪60‬‬

‫‪ -3‬ﺣﺲ ﺳﻮﻡ‪ ،‬ﺣﺲ ﺟﻤﺎﻝﺧﻮﺍﻫﻲ ﻭ ﺯﻳﺒﺎﻳﻲﺩﻭﺳﺘﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺑﻪ »ﻫﻨﺮ« ﺑﺎ‬
‫ﺗﻤﺎﻣﻲ ﺻ‪‬ﻮ‪‬ﺭﺵ ﻣﺘﻨﻬﻲ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺧﺎﻃﺮ ﺍﺳﺖ ﻛـﻪ ﻫـﻴﭻ ﺩﻭﺭﻩﺍﻱ ﺍﺯ ﺍﺩﻭﺍﺭ ﺗـﺎﺭﻳﺦ‬
‫ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ ﻫﻨﺮ ﺑﺎﺷﺪ‪.‬‬
‫ﭘﺲ ﭼﻮﻥ ﺍﻳﻦ ﻣﻨﺸﺄﻫﺎ ﺩﺭ ﺍﻧﺴﺎﻥ ﺣﺲ ﻭ ﺧﺼﻮﺻﻴﺖ ﻫﺴﺘﻨﺪ ﻟﺬﺍ ﻧﻤﻲﺗﻮﺍﻥ ﻣﺘﺼﻮﺭ ﺷﺪ ﻛﻪ‬
‫ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪﻫﺎ ﺗﻮﺍﻧﺎﻳﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﻣﺎ ﺍﺯ ﺁﻥ ﺩﺭﻳﻎ ﻭﺭﺯﺩ‪ .‬ﻳﺎ ﻫﺮﭼﻪ ﻗﺪﺭ ﺩﺭ ﺯﻣﻴﻨـﻪﻫـﺎﻱ‬
‫ﻫﻨﺮ‪ ،‬ﺍﺭﺯﺵﻫﺎﻱ ﺍﺧﻼﻗﻲ‪ ،‬ﻋﻠﻮﻡ ﺗﺠﺮﺑﻲ ﻭ ﻋﻠﻮﻡ ﺍﺳـﺘﺪﻻﻟﻲ ﻭ ﺟﻬـﺎﻧﺒﻴﻨﻲ ﺗﻮﺍﻧـﺎﻳﻲ ﻭ ﺍﺳـﺘﻌﺪﺍﺩ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺁﻥﻫﺎ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻧﺒﺮﺩ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﻗﺮﺁﻥ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻛﻪ ﺷﻤﺎﺋﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪﻫﺎ ﻣﺘﺨﺼﺺ ﻫﺴﺘﻴﺪ ﻭ ﺍﻧﺪﻳﺸـﻪﻫﺎﻳﺘـﺎﻥ‬
‫ﺭﺍ ﺑﻪ ﻛﺎﺭ ﺑﺴﺘﻪﺍﻳﺪ ‪ -‬ﺑﻪ ﺧﺼﻮﺹ ﻓﻼﺳﻔﻪ ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻭ ﻗﺎﻧﻮﻧﮕﺬﺍﺭﺍﻥ ﻭ ‪ ...‬ﻛﻪ ﺗﻤـﺎﻡ ﺗﻮﺍﻧـﺎﺋﻲ‬
‫ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﺑﺴﺘﻪﺍﻳﺪ ‪ -‬ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﺟﻬﺎﻧﺒﻴﻨﻲ ﻭ ﺑﻴﻨﺸﻲ )ﻛﺎﻣﻞ ﻭ ﺟﺎﻣﻊ( ﻛﺴﺐ ﻛـﺮﺩﻩ ﻭ‬
‫ﺩﺭ ﺯﻣﻴﻨﻪﻱ ﻋﻠﻮﻡ ﺗﺠﺮﺑﻲ ﺷﻨﺎﺧﺘﻲ ﻛﺎﻣﻞ ﺑﻪ ﺩﺳﺖ ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﺩﺭ ﺯﻣﻴﻨﻪﻱ ﺍﺭﺯﺵﻫـﺎﻱ ﺍﺧﻼﻗـﻲ‬
‫ﺑﻪ ﻣﻜﺘﺒﻲ ﻛﺎﻣﻞ ﺩﺳﺖ ﻳﺎﺑﻴﺪ ﻭ ﺩﺭ ﺯﻣﻴﻨﻪﻱ ﻓﻦ ﻭ ﻫﻨﺮ ﺑﻪ ﻧﻬﺎﻳﺖ ﺑﺮﺳﻴﺪ‪ ،‬ﺍﻛﻨﻮﻥ ﺗﻮﺟـﻪ ﻛﻨﻴـﺪ ﻭ‬
‫ﺑﺒﻴﻨﻴﺪ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ )ﻳﻌﻨﻲ ﻗﺮﺁﻥ( ﭼﻪ ﭼﻴﺰﻱ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠـﺎ ﺣﺘـﻲ ﺑـﻪ ﺍﻳـﻦ ﺍﻛﺘﻔـﺎ‬
‫ﻧﻤﻲﺷﻮﺩ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﻋﻠﻤﺎﻱ ﻗﺪﻳﻤﻲ ﻣﺴﻠﻤﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ ﻛـﻪ ﻓﺼـﺎﺣﺖ ﻭ ﺑﻼﻏـﺖ ﻭ ﺧﺒـﺮ‬
‫ﺩﺍﺩﻥ ﺍﺯ ﻏﻴﺐ ﻭ ‪ ...‬ﻫﻤﮕﻲ ﺍﺯ ﺍﻋﺠﺎﺯﻫﺎﻱ ﻣﻬﻢ ﻗﺮﺁﻥ ﻫﺴﺘﻨﺪ‪.‬‬
‫ﻓﻌﻼ ﺩﺭ ﺑﺨﺶ ﺟﻬﺎﻧﺒﻴﻨﻲ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﻛﻪ ﺑﻴﺎﻳﻴـﺪ ﻭ ﻧﺘﻴﺠـﻪﻱ ﺭﻧـﺞ ﺑﺸـﺮ ﺭﺍ )ﺩﺭ ﺯﻣﻴﻨـﻪﻱ‬
‫ﺟﻬﺎﻧﺒﻴﻨﻲ( ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﺟﻬﺎﻧﺒﻴﻨﻲ ﻭ ﺑﻴﻨﺸﻲ ﻛﻪ ﻗﺮﺁﻥ ﻋﺮﺿﻪ ﻣﻲﻛﻨـﺪ ﺭﺍ ﻫـﻢ ﺑﻴﺎﻭﺭﻳـﺪ ﻭ ﺑـﺎ ﻫـﻢ‬
‫ﻣﻘﺎﻳﺴﻪ ﻛﻨﻴﺪ‪.‬‬
‫ﺩﺭ ﻋﺮﺑﺴﺘﺎﻥ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﻓﺮﻫﻨﮕﻲ ﺑﻪ ﺍﺻﻄﻼﺡ ﻣﺘﻤﺪ‪‬ﻧﺎﻧﻪ ﺣﺎﻛﻢ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻭ ﻣﻲﺑﻴﻨﻴﻢ ﻛـﻪ ﺍﺯ‬
‫ﺗﻤﺎﻡ ﺟﻬﺎﻥ ﻣﻨﻘﻄﻊ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﻓﺮﻫﻨﮕﻲ ﺑﻪ ﺩﻭﺭ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﻳﻚ ﺍﻧﺴﺎﻧﻲ ﺩﺭ‬
‫ﭼﻨﻴﻦ ﺷﺮﺍﻳﻄﻲ ﻭ ﺑﺎ ﺍﻳﻦ ﺧﺼﻮﺻﻴﺎﺕ ﻛﻪ ﺍﺯ ﺩﻭﺍﺯﺩﻩﺳﺎﻟﮕﻲ ﺗﺎ ﺑﻴﺴﺖ ﻭ ﭘـﻨﺞ ﺳـﺎﻟﮕﻲ ﻣﺸـﻐﻮﻝ‬
‫ﭼﻮﭘﺎﻧﻲ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﺻﺒﺢ ﺗﺎ ﺷﺐ ﺩﺭ ﺩﺷﺖ ﻭ ﺻﺤﺮﺍ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻪ ﺍﺳـﺖ ‪ 1‬ﻭ ﺩﺭ ﻃـﻮﻝ ﻋﻤـﺮﺵ‬
‫‪F39‬‬

‫‪ -1‬ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺷﺮﺍﻳﻄﻲ ﺣﺘﻲ ﻣﻲﺑﺎﻳﺴﺖ ﺳﺨﻦ ﮔﻔﺘﻦ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﺧﺎﻃﺮ ﻣﻲﺑﺮﺩ‪.‬‬
 ‫‪61‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻓﻘﻂ ﺩﻭ ﺑﺎﺭ ﺑﻪ ﺧﺎﺭﺝ ﺍﺯ ﻣﻜﻪ ﻣﺴﺎﻓﺮﺕ ﻧﻤﻮﺩﻩ ﻛﻪ ﺁﻥ ﻫﻢ ﺑﻪ ﺧﺎﻃﺮ ﺑﺎﺯﺭﮔـﺎﻧﻲ ﺑﺴـﻴﺎﺭ ﺳـﺎﺩﻩﻱ‬
‫ﻣﻮﺟﻮﺩ ﺩﺭ ﻣﻜﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺷﺨﺼﻲ ﺑﺎ ﺍﻳﻦ ﺧﺼﻮﺻﻴﺎﺕ ﺑﻪ ﻳﻚ ﺑﺎﺭﻩ ﺍﻳـﻦ ﻛﺘـﺎﺏ ﺭﺍ ﻋﺮﺿـﻪ‬
‫ﻣﻲﻛﻨﺪ ﻛﻪ ﺩﺭ ﺟﻬﺎﻧﺒﻴﻨﻲ ﻭ ﺑﻴﻨﺶ ﺑﺎ ﺁﻧﭽﻪ ﻛﻪ ﻛﻞ ﺑﺸﺮ ﻋﺮﺿﻪ ﻛﺮﺩﻩ ﺍﺳﺖ ﻗﺎﺑﻞ ﻣﻘﺎﻳﺴﻪ ﻧﻴﺴـﺖ‬
‫ﺩﻳﮕﺮ ﻻﺯﻡ ﻧﻴﺴﺖ ﮔﻔﺘﻪ ﺷﻮﺩ ﻛﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﺘﻌﻠﻖ ﺑﻪ ﺧﻮﺩﺵ ﻧﻴﺴﺖ ﭼﻮﻥ ﺑﺴﻴﺎﺭ ﺳﺎﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻋﺠﻴﺐﺗﺮ ﺁﻥ ﻛﻪ ﺍﮔﺮ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺑﺎ ﺁﻥ ﺧﺼﻮﺻﻴﺎﺕ‪ ،‬ﻣﻲﮔﻔﺖ ﻛـﻪ ﺍﻳـﻦ ﻛﺘـﺎﺏ ﻣﺘﻌﻠـﻖ ﺑـﻪ‬
‫ﺧﻮﺩﻡ ﺍﺳﺖ ﻣﺮﺩﻡ ﻣﺘﻌﺠﺐ ﻣﻲﺷﺪﻧﺪ‪ .‬ﺍﻣﺎ ﭼﻮﻥ ﺍﻭ ﺭﺍﺳﺘﮕﻮ ﺑﻮﺩ ﻭ ﮔﻔﺖ ﻛﻪ ﺍﻳﻦ ﻛﺘـﺎﺏ ﻣﺘﻌﻠـﻖ‬
‫ﺑﻪ ﺧﻮﺩﻡ ﻧﻴﺴﺖ ﻭ ﻣﻦ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﭼﻴﺰﻱ ﺑﻪ ﺣﺴﺎﺏ ﻧﻤﻲﺁﻳﻢ‪ ،‬ﻣﺸﺮﻛﺎﻥ ﻣﻜـﻪ ﺳـﺨﻨﺎﻥ ﺍﻭ ﺭﺍ‬
‫ﺑﺎﻭﺭ ﻧﻤﻲﻛﻨﻨﺪ‪.‬‬
‫ﺩﺭ ﺑﺨﺶ ﻋﻠﻮﻡ ﺗﺠﺮﺑﻲ ﺑﺎ ﭘﺎﺭﻩﺍﻱ ﺍﺣﺘﻴﺎﻁ ‪ 1‬ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﻗﺮﺁﻥ ﺑﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻥ ﻗﻮﺍﻧﻴﻨﻲ ﻛـﻪ‬
‫‪F40‬‬

‫ﺍﻧﺴﺎﻥ ﺑﻪ ﺗﺎﺯﮔﻲ ﻭ ﺑﻪ ﺗﺪﺭﻳﺞ ﻛﺸﻒ ﻛﺮﺩﻩ‪ ،‬ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﺍﺳﺖ ‪ .2‬ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫‪F41‬‬

‫﴿‪] ﴾       ‬ﺍﻟﺰﻣﺮ‪» [5 :‬ﺷـﺐ ﺭﺍ ﺑـﺮ ﺭﻭﺯ‪ ،‬ﻭ ﺭﻭﺯ ﺭﺍ‬
‫ﺑﺮ ﺷﺐ ﻣﻲﭘﻴﭽﺪ«‪.‬‬
‫»ﺗﻜﻮﻳﺮ« ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻋﻤﻠﻲ ﻫﻢﭼﻮﻥ ﻓ‪‬ﺮ ﻭ ﺣﻠﻘﻪ ﻛﺮﺩﻥ ﺍﻧﺠﺎﻡ ﺩﻫﻴﻢ ﻳﻌﻨـﻲ ﺩﺭ ﻳـﻚ ﺯﻣـﺎﻥ‬
‫ﺩﻭ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻲ‪ .‬ﭼﻴﺰﻱ ﺭﺍ ﻫﻢ ﻣﻲﭘﻴﭽﺎﻧﻲ ﻭ ﻫﻢ ﺍﺟﺰﺍﻳﺶ ﺭﺍ ﺑﻪ ﻫﻢ ﻣـﻲﭼﺴـﺒﺎﻧﻲ‪ .‬ﭘـﺲ‬

‫‪ -1‬ﻛﻪ ﻣﺎ )ﺩﺭ ﺍﻳﻦ ﺟﺎ( ﻓﻌﻼ ﺍﺣﺘﻴﺎﻁ ﻣﻲﻛﻨﻴﻢ ﭼﻮﻥ ﺍﺯ ﺁﻥﻫﺎﻳﻲ ﻧﻴﺴﺘﻴﻢ ﻛﻪ ﺗﺼﻮﺭ ﻛﻨـﻴﻢ ﻣﻌﻘـﻮﻝ ﺑـﻮﺩﻥ ﻗـﺮﺁﻥ‬
‫ﻭﺍﺑﺴﺘﻪ ﺍﺳﺖ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﻫﻨﻮﺯ ﻧﻈﺮﻳﻪﺍﻧﺪ ﻭ ﺑﻪ ﻗﺎﻧﻮﻥ ﺗﺒﺪﻳﻞ ﻧﺸﺪﻩﺍﻧﺪ ﺳـﺎﺯﮔﺎﺭ ﺑﺎﺷـﺪ ﻭ‬
‫ﺑﻠﻜﻪ ﺗﻌﺒﻴﺮ ﻣﺎ ﻫﻤﻴﺸﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻲﮔﻮﻳﻴﻢ ﺁﻥﻫﺎﻳﻲ ﻛﻪ ﻗﺮﺁﻥ ﺑﺪﺍﻥﻫﺎ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﺍﺳـﺖ ﻭ ﺁﻥ‬
‫ﻫﻢ ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺗﻮﺣﻴﺪ ﻭ ﺁﺧﺮﺕ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻦﻫﺎ ﺍﺳﺘﺪﻻﻝ ﺩﺍﺷﺘﻪ ﺑﺎﺷـﺪ‪ ،‬ﺑـﻪ ﺻـﻮﺭﺕ ﺗـﺪﺭﻳﺠﻲ‬
‫ﺑﺸﺮ ﺩﺭ ﺣﺎﻝ ﻛﺸﻒ ﺁﻥﻫﺎﺳﺖ‪ .‬ﺍﻭﻻً ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﻛﻪ ﻧﻈﺮﻳﺎﺕ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻭﺍﻗﻌﻴﺎﺕ ﻋﻠﻤـﻲ ﺩﺭ‬
‫ﻧﻈﺮ ﻧﮕﻴﺮﻳﻢ ﻭ ﺛﺎﻧﻴﺎً ﻗﺮﺁﻥ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﺩﻻﻟﺖ ﻋﺮﺑﻲ ﺑﻮﺩﻧﺶ ﺑﺎ ﺯﻭﺭ ﻛﻨﺎﺭ ﻧﺰﻧﻴﻢ‪.‬‬
‫‪ -2‬ﻭ ﺁﻥ ﻫﻢ ﻧﻪ ﺑﻪ ﺍﻳﻦ ﻋﻨﻮﺍﻥ ﻛﻪ – ﺑﺎ ﺍﻓﺘﺨﺎﺭ ﺑﮕﻮﻳﺪ ‪» -‬ﺑﺒﻴﻨﻴﺪ ﻛـﻪ ﻣـﻦ ﺍﻳـﻦ )ﻗـﺎﻧﻮﻥ( ﺭﺍ ﺩﺍﻧﺴـﺘﻪ ﻭ ﻛﺸـﻒ‬
‫ﻛﺮﺩﻩﺍﻡ« ﻭ ﺑﻪ ﺁﻥﻫﺎ ﺍﺷﺎﺭﻩ ﻛﻨﺪ‪ .‬ﺑﻠﻜﻪ ﻣﺎﻧﻨﺪ ﺁﻥ ﺍﺳﺖ ﻛﻪ )ﺑﻴﺎﻥ ﺍﻳﻦ ﻗﻮﺍﻧﻴﻦ( ﺭﺍ ﺑﻪ ﺭﻭﻱ ﺧﻮﺩ ﻧﻤـﻲﺁﻭﺭﺩ ﻭ ﻭ‬
‫ﺑﺮﺍﻱ )ﺍﺛﺒﺎﺕ ﻳﺎ ﺑﻴﺎﻥ( ﭼﻴﺰﻱ ﺩﻳﮕﺮ ﺍﺯ ﺁﻥﻫﺎ ﺳﺨﻦ ﻣﻲﺭﺍﻧﺪ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪62‬‬

‫ﺯﻣﺎﻧﻲ ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ ﺷﺐ ﺭﺍ ﺩﺭ ﺭﻭﺯ ﻭ ﺭﻭﺯ ﺭﺍ ﺩﺭ ﺷﺐ ﺗﻜﻮﻳﺮ ﻣﻲﻛﻨﺪ ‪ 1‬ﻭ ﺍﻳـﻦ ﻛـﻪ ﺷـﺐ ﺑـﻪ‬
‫‪F42‬‬

‫ﺩﻭﺭ ﺭﻭﺯ ﻭ ﺭﻭﺯ ﺑﻪ ﺩﻭﺭ ﺷﺐ ﺑﭙﻴﭽﺪ ‪ ،2‬ﺍﻳﻦ ﺍﻗﺘﻀﺎ ﻣﻲﻛﻨﺪ ﻛﻪ ﺯﻣﻴﻦ ﻛﺮﻭﻱ ﺑﺎﺷﺪ ﻭ ﺍﻟًﺎ ﺍﻳﻦ ﻋﻤﻞ‬
‫‪F43‬‬

‫ﺩﺭ ﺯﻣﻴﻦِ ﻣﺴﻄﺢ ﺍﻧﺠﺎﻡ ﻧﻤﻲﺷﻮﺩ‪.‬‬

‫ﭘﺲ ﺍﻳﻦ ﻳﻚ ﺍﺷﺎﺭﻩﻱ ﺑﺴﻴﺎﺭ ﺳﺎﺩﻩ ﺍﺳﺖ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﺯﻣﻴﻦ ﻛﺮﻭﻱ ﺍﺳـﺖ ﻭ ﺩﻳﮕـﺮ ﺁﻥ ﻫﻤـﻪ‬
‫ﻗﻴﻞ ﻭ ﻗﺎﻝ ﻛﻪ ﺩﺭ ﻏﺮﺏ ﺍﻧﺠﺎﻡ ﺷﺪ ﺑﻪ ﻭﺟﻮﺩ ﻧﻤﻲﺁﻳﺪ‪ .‬ﻭ ﺑﺴﻴﺎﺭﻱ ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﻦ ﻣﺴـﺎﺋﻞ ﻭﺟـﻮﺩ‬
‫ﺩﺍﺭﻧﺪ ﻛﻪ ﺩﻳﮕﺮ ﻓﻘﻂ ﺑﻪ ﺍﻳﻦ ﻳﻜﻲ ﺍﺷﺎﺭﻩ ﻣﻲﻛﻨﻴﻢ ‪.3‬‬
‫‪F4‬‬

‫ﭘﺲ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﻲﮔﻮﻳﻴﻢ‪» :‬ﺁﻥ ﺷﺨﺺ ﺑﺎ ﺁﻥ ﺧﺼﻮﺻﻴﺎﺗﻲ ﻛﻪ ﮔﻔﺘﻴﻢ ﺍﺯ ﻋﻠـﻮﻡ‬
‫ﺗﺠﺮﺑﻲ ﭼﻨﻴﻦ ﺑﺤﺚ ﻣﻲﻛﻨﺪ ﻭ ﺗﻤﺎﻡ ﺑﺸﺮﻳﺖ ﺑﺎ ﻫﻤﻪﻱ ﺩﺳﺘﮕﺎﻩﻫـﺎ ﻭ ﺍﻣﻜﺎﻧـﺎﺗﻲ ﻛـﻪ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ‬
‫ﺩﺍﺭﺩ‪ ،‬ﺗﺎﺯﻩ ﺑﻪ ﻣﺜﻼً ﻓﻼﻥ ﻭ ﻓﻼﻥ ﭼﻴﺰ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﻭ ﻛﺸﻒ ﻛﺮﺩﻩ ﺍﺳﺖ«‪.‬‬
‫ﻣﻲﺭﺳﻴﻢ ﺑﻪ ﺑﺨﺶ ﺁﺛﺎﺭﺣﺲ ﺧﻴﺮﺧﻮﺍﻫﻲ ﻣﻜﺎﺗﺐ ﺍﺧﻼﻗﻲ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻴﺰﻱ ﺑـﺮﺍﻱ ﻣﻘﺎﻳﺴـﻪ‬
‫ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻧﺪﺍﺭﻳﻢ‪ .‬ﭼﻮﻥ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﮔﻔﺘﻴﻢ‪ ،‬ﺍﺣﻜﺎﻡ ﻗﺮﺍﺭﺩﺍﺩﻱ ﺍﻧﺪ‪ .‬ﻗﺮﺍﺭﺩﺍﺩ ﺍﺯ ﺁﻥﻫﺎﻳﻲ ﻧﻴﺴﺘﻨﺪ‬
‫ﻛﻪ »ﺑﺼﺮ« ﻳﺎ »ﻗﻠﺐ« ﺁﻥﻫﺎ ﺭﺍ ﺩﺭﻙ ﻛﻨﻨﺪ‪ .‬ﻗﺮﺍﺭﺩﺍﺩ ﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ ﻧﺪﺍﺭﺩ ﻭ ﮔﻔﺘﻴﻢ ﻛﻪ ﺍﻧﺴـﺎﻥ ﻳـﺎ‬
‫ﺑﺎ ﻫﻮﺱ ﻭ ﺁﺭﺯﻭ ﺑﺮﺍﻱ ﺧﻮﻳﺶ ﻗﺮﺍﺭﺩﺍﺩ ﺍﻳﺠﺎﺩ ﻣﻲﻛﻨﺪ ﻛﻪ ﺍﻳـﻦ ﻧﻴـﺰ ﭘـﻮچ ﺑـﻮﺩﻩ ﻭ ﺑـﺮ ﭘﺎﻳـﻪﻱ‬

‫‪ -1‬ﺍﻟﺒﺘﻪ )ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﻴﺸﺘﺮ ﻫﻢ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻡ( ﺑﻪ ﻣﻨﻈﻮﺭ ﺍﺳﺘﺪﻻﻝ ﻛﺮﺩﻥ ﺑﺮﺍﻱ ﻣﺴـﺌﻠﻪﺍﻱ ﺩﻳﮕـﺮ )ﺍﻳـﻦ ﮔﻮﻧـﻪ‬
‫ﻗﻮﺍﻧﻴﻦ ﺑﻴﺎﻥ ﻣﻲﺷﻮﺩ( ﻭ ﻧﻤﺎﻳﺎﻥ ﺍﺳﺖ ﻛﻪ ﻛﺴﻲ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﻋﻨﻮﺍﻥ ﻣﻲﻛﻨﺪ‪ ،‬ﺍﻳﻦ ﮔﻮﻧﻪ ﭼﻴﺰﻫﺎ ﺑـﺮﺍﻳﺶ‬
‫ﭼﻴﺰﻱ ﻧﻴﺴﺖ ﺗﺎ ﺑﮕﻮﻳﺪ ﻛﻪ – ﺑﺎ ﺍﻓﺘﺨﺎﺭ ﺑﮕﻮﻳﺪ ‪» -‬ﺑﺒﻴﻨﻴﺪ ﻛﻪ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﭼﻘـﺪﺭ ﻣﻬـﻢ ﺍﺳـﺖ ﻭ ﻣـﻦ ﺁﻥ ﺭﺍ‬
‫ﺩﺭﻙ ﻛﺮﺩﻩﺍﻡ ﻛﻪ )ﻣﺜﻼ( ﺯﻣﻴﻦ ﻛﺮﻭﻱ ﺍﺳﺖ«‬
‫‪ -2‬ﭼﻮﻥ ﺷﺐ ﻫﻢﭼﻮﻥ ﺑﺮﮔﻲ ﻣﻲﺷﻮﺩ ﻛﻪ ﺭﻭﺯ ﺑﻪ ﺩﻭﺭ ﺁﻥ ﻣﻲﭘﻴﭽﺪ ﻭ ﺑﺎﻟﻌﻜﺲ‪.‬‬
‫‪ -3‬ﻋﻼﻗﻪﻣﻨﺪﺍﻥ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻪ ﻛﺘﺒﻲ ﭼﻮﻥ »ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ« ﺍﺛﺮ ﺑﺎﻗﻼﻧﻲ‪» ،‬ﻣﻌﺠﺰﺓ ﺍﻟﻘﺮﺁﻥ« ﺍﺛﺮ ﺷـﻴﺦ‬
‫ﻣﺘﻮﻟﻲ ﺍﻟﺸﻌﺮﺍﻭﻱ‪» ،‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﻧﻲ ﻟﻠﻘﺮﺁﻥ« ﺍﺛﺮ ﻋﺎﺋﺸﺔ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻨﺖ ﺍﻟﺸﺎﻃﺊ‪» ،‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤـﻲ ﻓـﻲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ« ﺍﺛﺮ ﺩﻛﺘﺮ ﺣﻜﻤﺖ ﺍﻟﺤﺮﻳﺮﻱ‪» ،‬ﺗﺠﻠﻲ ﻗﺮﺁﻥ ﺩﺭ ﻋﺼﺮ ﻋﻠﻢ« ﺍﺛﺮ ﺍﺳﺘﺎﺩ ﻋﺒـﺪﺍﻟﺮﺅﻭﻑ ﻣﺨﻠـﺺ‬
‫ﻫﺮﻭﻱ‪» ،‬ﺩﺍﻳﺮﺓﺍﻟﻤﻌﺎﺭﻑ ﺍﻋﺠﺎﺯ ﻋﻠﻤﻲ ﺩﺭ ﭘﺮﺗﻮ ﻗﺮﺁﻥ ﻭ ﺳﻨّﺖ« ﺍﺛﺮ ﺩﻛﺘﺮ ﻣﺤﻤﺪ ﺭﺍﺗﺐ ﻧﺎﺑﻠﺴﻲ ﻭ ‪ ...‬ﻣﺮﺍﺟﻌﻪ‬
‫ﻛﻨﻨﺪ‪) .‬ﻣﺘﺮﺟﻢ(‬
 ‫‪63‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺗﺎﺭﻳﻜﻲ ﻭ ﺟﻬﺎﻟﺖ ﺑﻨﺎ ﻣﻲﺷﻮﺩ ﻭ ﻳﺎ ﺍﻳﻦ ﻛﻪ ﺗﻨﻬﺎ ﻛﺴﻲ ﻣﻲﺗﻮﺍﻧﺪ ﺍﻳﻦ ﻗﺮﺍﺭﺩﺍﺩﻫﺎ ﺭﺍ ﻛﻪ ﻋﺒﺎﺭﺕﺍﻧﺪ‬
‫ﺍﺯ ﺁﺷﻜﺎﺭ ﻛﺮﺩﻥ ﻣﺴﻴﺮ ﺣﺮﻛﺖ ﺍﻧﺴﺎﻥ‪ ،‬ﺍﻳﺠﺎﺩ ﻛﻨﺪ ﻛﻪ ﺑﻪ ﭼﮕﻮﻧﮕﻲ ﺣﺮﻛـﺖ ﺗﻤـﺎﻡ ﺍﺟـﺰﺍء ﺍﻳـﻦ‬
‫ﻋﺎﻟﻢ ﻭ ﺣﺮﻛﺖ ﺳﺎﺯﮔﺎﺭ ﺑﺎ ﺁﻥ ﺍﺟﺰﺍء ﻭ ﺳﺎﺯﮔﺎﺭ ﺑﺎ ﺧﻮﺩ ﺍﻧﺴﺎﻥ‪ ،‬ﺁﮔﺎﻫﻲ ﺩﺍﺭﺩ‪ .‬ﭘﺲ ﻣـﻲﺑﺎﻳﺴـﺖ‬
‫ﺍﻳﻦ )ﺷﺨﺺ ﺍﺧﻴﺮ( ﺍﻳﻦ ﻣﺴﻴﺮ ﺭﺍ ﻣﺸﺨﺺ ﻭ ﺁﺷﻜﺎﺭ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﺍﺣﻜﺎﻡ ﺭﺍ ﺻﺎﺩﺭ ﻛﻨﺪ‪.‬‬
‫ﭘﺲ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻫﻴﭻ ﭼﻴﺰﻱ ﻧﺪﺍﺭﺩ‪ .‬ﻧﻴﺮﻭﻳﻲ ﻧﺪﺍﺭﺩ ﺗﺎ ﺣﻜﻤﻲ ﺻﺎﺩﺭ ﻛﺮﺩﻩ ﻭ »ﺑﺎﻳـﺪ‬
‫ﻭ ﻧﺒﺎﻳﺪﻱ« ﻛﺴﺐ ﻛﻨﺪ ﻭ ‪ -‬ﺑﻪ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ ‪ -‬ﻧﻤﻲﺗﻮﺍﻧﺪ ﺑﺎ ﺍﻳﻦ ﻣﻌﻠﻮﻣﺎﺗﻲ )ﻛﻪ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ ﺩﺍﺭﺩ(‬
‫ﺑﻪ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺗﻲ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻳﺪﮔﺎﻧﺶ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﺍﺳﺘﺪﻻﻝ ﻛﻨﺪ‪ .‬ﭼﻮﻥﻛﻪ ﺍﺳﺘﺪﻻﻝ ﻛـﺮﺩﻥ‬
‫ﻣﻲﺑﺎﻳﺴﺖ ﺑﺮ ﺍﺳﺎﺱ ﻋﻠﻴ‪‬ﺖ ﺑﺎﺷﺪ ﻳﻌﻨﻲ ﭼﻴﺰﻱ ﺑﺮﺍﻱ ﺩﻳﮕـﺮﻱ‪ ،‬ﻋﻠـﺖ ﺍﺳـﺖ ﻭ ﭼﻴـﺰﻱ ﺑـﺮﺍﻱ‬
‫ﺩﻳﮕﺮﻱ ﻣﻌﻠﻮﻝ ﻳﺎ ﺩﻭ ﭼﻴﺰ ﺑﺮﺍﻱ ﺩﻳﮕﺮﻱ ﻣﻌﻠﻮﻝ ﺍﻧﺪ ﻭ ﺑﺎ ﻳﻜﻲ ﺍﺯ ﺁﻥﻫـﺎ ﺑـﺮ ﺩﻳﮕـﺮﻱ ﺍﺳـﺘﺪﻻﻝ‬
‫ﻭﺍﺭﺩ ﻣﻲﻛﻨﺪ‪ .‬ﻳﻌﻨﻲ ﻭﻗﺘﻲ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺁﻥﻫﺎ ﺑﻪ ﺫﻫﻨﺶ ﺧﻄﻮﺭ ﻛﺮﺩ ﺁﻥ ﻳﻜﻲ ﻧﻴﺰ )ﺑـﻪ ﺩﻧﺒـﺎﻝ ﺁﻥ(‬
‫ﺑﻪ ﺫﻫﻨﺶ ﺧﻄﻮﺭ ﻣﻲﻛﻨﺪ‪ .‬ﻣﺜﻼً ﺯﻣﺎﻧﻲ ﻛﻪ ﺁﺗﺸﻲ ﺭﺍ ﻣﻲﺑﻴﻨﺪ‪ ،‬ﺩﻭﺩ ﻧﻴﺰ ﺑﻪ ﺫﻫﻨﺶ ﻣﻲﺍﻓﺘـﺪ؛ ﭼـﻮﻥ‬
‫ﻛﻪ ﺩﻭﺩ ﺍﺯ ﺁﺗﺶ ﻧﺎﺷﻲ ﻣﻲﺷﻮﺩ‪ .‬ﺯﻣﺎﻧﻲ ﻛـﻪ ﺩﺭ ﺭﻭﺯ‪ ،‬ﺩﻭﺩﻱ ﺭﺍ ﻣﺸـﺎﻫﺪﻩ ﻛـﺮﺩ‪ ،‬ﺁﺗـﺶ ﻧﻴـﺰ ﺑـﻪ‬
‫ﺫﻫﻨﺶ ﻣﻲﺍﻓﺘﺪ ﭼﻮﻥ ﻛﻪ ﺩﻭﺩ ﻧﺎﺷﻲ ﺍﺯ ﺁﺗﺶ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﻣﻲﺑﺎﻳﺴﺖ ﻣﻴﺎﻥ ﺩﻭ ﭼﻴﺰ ﺭﺍﺑﻄﻪﻱ ﻋﻠﻴﺖ ﺑﺮﻗﺮﺍﺭ ﺑﺎﺷﺪ ﺗﺎ ﺷﺨﺺ ﺑﺘﻮﺍﻧﺪ ﺍﺳﺘﺪﻻﻝ ﺧـﻮﺩ‬
‫ﺭﺍ ﻣﻄﺮﺡ ﻛﻨﺪ ﭼﻮﻥ ﺍﺳﺘﺪﻻﻝ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺯﻣﺎﻧﻲ ﻛﻪ ﭼﻴﺰﻱ ﺑﻪ ﺫﻫﻨﺶ ﺭﺳﻴﺪ ﺍﻭ ﺭﺍ ﺑﻪ ﺩﻳﮕـﺮﻱ‬
‫ﺑﺮﺳﺎﻧﺪ‪ .‬ﺑﺮﺍﻱ ﺍﻳﻦ ﻣﻨﻈﻮﺭ ﺑﺎﻳﺪ ﺗﻼﺯﻣﻲ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﺑﺮﻗﺮﺍﺭ ﺑﺎﺷﺪ ﺗﺎ ﺗﺼﻮﺭ ﻳﻜﻲ ﺍﺯ ﺁﻥﻫـﺎ‪ ،‬ﻭﻱ‬
‫ﺭﺍ ﺑﻪ ﺩﻭﻣﻲ ﺑﺮﺳﺎﻧﺪ‪.‬‬
‫ﺍﮔﺮ ﺳﺎﺩﻩﺗﺮ ﻋﻨﻮﺍﻥ ﻛﻨﻢ ﺍﻳﻦ ﻛﻪ‪ ،‬ﻣﻴﺎﻥ ﺍﻳﻦ ﻣﻌﻠﻮﻣﺎﺗﻲ ﻛـﻪ ﺑﺼـﺮ ﻭ ﻗﻠـﺐ ﻗـﺎﺩﺭ ﺑـﻪ ﺩﺭﻙ ﺁﻥ‬
‫ﺍﺳﺖ ﻭ ﺁﻥﻫﺎﻳﻲ ﻛﻪ ﺑﺪﺍﻥﻫﺎ ﺍﺣﻜﺎﻡ »ﺑﺎﻳﺪ ﻭ ﻧﺒﺎﻳﺪ« ﻭ »ﺍﺭﺯﺵ ﺍﺧﻼﻗﻲ« ﮔﻔﺘﻪ ﻣـﻲﺷـﻮﺩ ﺍﺭﺗﺒـﺎﻁ‬
‫ﻋﻠﻴﺖ ﻭ ﻣﻌﻠﻮﻟﻴﺖ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﭼﺮﺍ؟ ﭼﻮﻥ ﺍﮔﺮ ﺍﺭﺗﺒﺎﻁ ﻋﻠﻴﺖ ﻭ ﻣﻌﻠﻮﻟﻴﺖ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ ﭘـﺲ‬
‫ﺁﻥ ﻣﻮﺟﻮﺩ ﺍﺯ ﻗﺒﻞ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺗﻮ ﺍﻛﻨﻮﻥ ﺩﺭ ﺣـﺎﻝ ﺷـﺮﻁﮔﺬﺍﺷـﺘﻦ ﺑـﺮﺍﻱ‬
‫ﺩﻳﮕﺮﻱ ﻫﺴﺘﻲ‪ .‬ﺍﮔﺮ ﺭﺍﺑﻄﻪﻱ ﻋﻠﻴﺖ ﻭ ﻣﻌﻠﻮﻟﻴﺖ ﺩﺭ ﺍﻭﻟﻲ ﻭﺟﻮﺩ ﺩﺍﺷـﺖ ﭘـﺲ ﻣـﻲﺑﺎﻳﺴـﺖ ﺩﺭ‬
‫ﺩﻳﮕﺮﻱ ﻫﻢ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﭘﺲ ﺩﻳﮕﺮ ﭼﻪ ﻧﻴﺎﺯﻱ ﺑﻪ ﺷﺮﻁ ﺗـﻮ ﺍﺳـﺖ؟ ﭘـﺲ ﻣـﺎﺩﺍﻣﻲ ﻛـﻪ‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪64‬‬

‫ﺷﺮﻃﻲ ﮔﺬﺍﺷﺘﻪ ﻣﻲﺷﻮﺩ ﻳﻌﻨﻲ ﻋﻠﺖ ﻳﺎ ﻣﻌﻠﻮﻝ ﺁﻥ ﻳﺎ ﭼﻴﺰﻱ ﺩﻳﮕﺮ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻭﺍﻟّﺎ ﺗﺎ ﺯﻣﺎﻧﻲ ﻛﻪ‬
‫ﺍﻭﻟﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﺑﺎﻳﺪ ﺍﻳﻦ ﻫﻢ ﻭﺟﻮﺩ ﻣﻲﺩﺍﺷﺖ ﭘﺲ ﺩﻳﮕﺮ ﭼﻪ ﻧﻴﺎﺯﻱ ﺑﻪ ﺷـﺮﻁ ﺗـﻮ ﻭﺟـﻮﺩ‬
‫ﺩﺍﺭﺩ؟ ﻳﺎ ﺍﻳﻦ ﻛﻪ ﺳﺮ ﺁﺧﺮ ﺁﻥ ﺭﺍ ﻟﻐﻮ ﻧﻜﻨﻲ‪.‬‬
‫ﭘﺲ ﺍﻧﺴﺎﻥ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺣﺘﻲ ﻳﻚ ﺣﻜﻢ ﺭﺍ ﻋﺮﺿﻪ ﻛﻨﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠـﻪ ﻫـﺮ ﺁﻧﭽـﻪ ﺩﺭ ﻣﻜﺎﺗـﺐ‬
‫ﺍﺧﻼﻗﻲ ﺑﺸﺮﻱ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ‪ ،‬ﻫﻤﮕﻲ ﺑﺮ ﺍﺳﺎﺱ ﺁﻥ ﻫﻮﺱ ﻣﺘﺰﻟﺰﻝ ‪ -‬ﻛﻪ ﺍﻛﻨﻮﻥ ﺍﺯ ﭼﻴﺰﻱ ﻟـﺬﺕ‬
‫ﻣﻲﺑﺮﺩ ﻭ ﻟﺤﻈﻪﺍﻱ ﺑﻌﺪ ﺍﺯ ﭼﻴﺰﻱ ﺩﻳﮕﺮ ‪ - 1‬ﺑﻮﺩﻩ ﻭ ﺁﻥ ﺑﺮ ﺗﺎﺭﻳﻜﻲ ﻭ ﺟﻬﺎﻟﺖ ﻣﺒﺘﻨﻲ ﺍﺳﺖ‪.‬‬
‫‪F45‬‬

‫ﭘﺲ ﺑﺸﺮ ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﭼﻴﺰﻱ ﻧﺪﺍﺭﺩ ﺗﺎ ﺁﻥ ﺭﺍ ﺑﺎ ﻗﺮﺁﻥ ﻣﻘﺎﻳﺴﻪ ﻛﻨﻴﻢ ﻭ ﻗﺮﺁﻥ ﻧﻴﺰ ﺯﻣﺎﻧﻲ ﻛـﻪ‬
‫ﺍﺧﻼﻗﻴﺎﺕ ﻭ ﺍﺭﺯﺵﻫﺎ ﻭ ﺍﺣﻜﺎﻡ ﺑﺎﻳﺪﻫﺎ ﻭ ﻧﺒﺎﻳﺪﻫﺎ ﺭﺍ ﻋﺮﺿﻪ ﻣﻲﻛﻨﺪ ﻧﻤـﻲﻓﺮﻣﺎﻳـﺪ ﻛـﻪ ﻣـﻦ ﺑـﺮ‬
‫ﺍﺳﺎﺱ ﺍﺳﺘﺪﻻﻝ ﺁﻥﻫﺎ ﺭﺍ ﻣﻄﺮﺡ ﻣﻲﻛﻨﻢ ﺗﺎ ﺍﻋﺘﺮﺍﺽ ﺷﻮﺩ ﻛﻪ »ﺍﻳﻦ ﺍﺯ ﻛﺠـﺎ ﺭﺍﻩ ﺍﺳـﺘﺪﻻﻝﻛـﺮﺩﻥ‬
‫ﺍﺳﺖ؟!«‬
‫ﺑﻠﻜﻪ ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ ﻛﻪ )ﺻﺎﺩﺭ ﻛﺮﺩﻥ ﺍﺣﻜﺎﻡ( ﻣﺨﺼﻮﺹ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﻋﻠﻤﺶ ﻣﺤﻴﻂ ﺑﻮﺩﻩ‬
‫ﻭ ﺗﻤﺎﻣﻲ ﺣﺮﻛﺎﺕ ﻫﻤﻪﻱ ﺍﺟﺰﺍﻱ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨﺪ ﻭ ﻣﻲﺩﺍﻧﺪ ﻛﻪ ﺍﻳﻦ ﺣﺮﻛﺎﺕ ﺩﺭ‬
‫ﺍﻳﻦ ﻟﺤﻈﻪ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻘﻄﻊ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺣﺮﻛﺎﺕ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻳﻦ ﻋﺎﻟﻢ ﺳـﺎﺯﮔﺎﺭ‬
‫ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﻳﻦ ﺻﻮﺭﺕ ﻋﺠﺰ ﻛﺎﻣﻞ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺛﺎﺑﺖ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﻫﻢ ﭼﻨﻴﻦ ﺩﺭ ﺯﻣﻴﻨﻪﻱ ﻓﻦ ﻭ ﻫﻨﺮ ﻧﻴﺰ )ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺖ ﻛﻪ( ﺩﺭ ﺁﻥ ﻋﺼﺮﻱ ﻛﻪ ﻗﺮﺁﻥ ﻧﺎﺯﻝ‬
‫ﺷﺪ‪ ،‬ﻗﻮﻱﺗﺮﻳﻦ ﻓﻨﻲ ﻛﻪ ﺁﻥ ﻣﺮﺩﻣﺎﻥ ﺩﺍﺷﺘﻨﺪ »ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ« ‪ 2‬ﺑﻮﺩ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻋﺮﺏ ﺑﻪ‬
‫‪F46‬‬

‫ﺍﻭﺝ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﻭ ﺯﻣﺎﻧﻲ ﻛﻪ ﻗﺮﺁﻥ ﻧﺎﺯﻝ ﺷﺪ‪ ،‬ﺑﺎﺯﺍﺭ ﺁﻥ ﻧﻴﺰ ﺗﻌﻄﻴﻞ ﮔﺸﺖ‪،‬‬
‫)ﭼﻮﻥ( ﺷﺎﻋﺮﺍﻥ ﺍﺯ ﺷﺮﻡ ﻗﺮﺁﻥ‪ ،‬ﺩﻳﮕﺮ ﺷﻌﺮ ﻧﻤﻲﮔﻔﺘﻨﺪ ﻭ ﺍﺻﻮﻻً ﺳﺮﻭﺩﻥ ﺷﻌﺮ ﭼﻨﺎﻥ ﺿﺮﺑﻪﺍﻱ‬

‫‪ -1‬ﻭ ﺍﻣﺮﻭﺯ ﺑﺮﺍﻳﺶ ﺧﻮﺷﺎﻳﻨﺪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻣﺮﻳﻜﺎ ﺷﺮﺍﺏ ﺭﺍ ﺗﺤﺮﻳﻢ ﻛﻨﺪ ﻭ ﻓﺮﺩﺍ ﺑﺮﺍﻳﺶ ﺧﻮﺷﺎﻳﻨﺪ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺁﻥ ﺭﺍ ﺣﻼﻝ ﻛﻨﺪ‪ .‬ﺍﻣﺮﻭﺯ ﺑﺮﺍﻳﺶ ﺧﻮﺷﺎﻳﻨﺪ ﺍﺳﺖ ﻛﻪ ﺯﻧﺎ ﺭﺍ ﺗﺤﺮﻳﻢ ﻛﻨﺪ ﻭ ﻓﺮﺩﺍ ﺑﺮﺍﻳﺶ ﺧﻮﺷﺎﻳﻨﺪ ﺍﺳﺖ ﻛـﻪ‬
‫ﺯﻧﺎ ﺭﺍ ﺣﻼﻝ ﻛﻨﺪ ﻭ ‪. ...‬‬
‫‪ -2‬ﻓﺼﺎﺣﺖ ﻧﺎﻇﺮ ﺍﺳﺖ ﺑﻪ ﻇﺎﻫﺮ ﻛﻼﻡ‪ ،‬ﻳﻌﻨﻲ ﻛﻠﻤﺎﺕ ﺩﺭ ﺳﺮ ﺟﺎﻱ ﺧﻮﺩ ﺑﻮﺩﻩ ﻭ ﻧﺎﻣﺄﻧﻮﺱ ﻧﺒﺎﺷﻨﺪ‪ .‬ﺑﻼﻏﺖ ﻫﻢ‬
‫ﻧﺎﻇﺮ ﺑﺮ ﺭﻭﺡ ﻭ ﻣﻌﻨﺎ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﺳﺨﻦ ﺳﺮِﺟﺎﻱ ﺧﻮﺩﺵ ﺑﻴﺎﻥ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬
 ‫‪65‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺧﻮﺭﺩ ﻛﻪ ﺷﺎﻋﺮﺍﻥ‪ ،‬ﺍﻳﻦ ﺑﺎﺭ ﺑﺎ ﺍﻟﻬﺎﻡ ﺍﺯ ﻗﺮﺁﻥ ﺳﺮﻭﺩﻥ ﺷﻌﺮ ﺭﺍ ﺁﻏﺎﺯ ﻛﺮﺩﻧﺪ‪ .‬ﻗﺮﺁﻥ ﻧﻴﺰ ﺑﺴﻴﺎﺭ ﺳﺎﺩﻩ‬
‫ﺳﺨﻦ ﻣﻲﻓﺮﻣﻮﺩ‪» :‬ﻣﮕﺮ ﺷﻤﺎ ﻧﻤﻲﮔﻮﻳﻴﺪ ﻛﻪ ﺍﻳﻦ )ﻗﺮﺁﻥ( ﻛﻼﻡ ﻣﺤﻤﺪ )ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‬
‫﴿‪ ‬‬ ‫ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﻳﻦ ﻫﻤﻪ ﻗﻴﻞ ﻭ ﻗﺎﻝ ﺑﺮﺍﻱ ﭼﻴﺴﺖ؟! ﺑﻴﺎﺋﻴﺪ ﻭ ﺳﻪ ﺟﻤﻠﻪ ﻫﻢ ﭼﻮﻥ‬
‫‪ ﴾ ‬ﻭ ﺳﻮﺭﻩﺍﻱ ﭼﻮﻥ ﺁﻥ ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻧﺠﺎﺕ ﺩﻫﻴﺪ!« ﺍﻣﺎ ﺁﻥﻫﺎ ﻫﻢ ﺯﻳﺮﻙ ‪-‬‬
‫ﺯﻳﺮﻙ ﻧﻪ ﺑﻪ ﻣﻌﻨﺎﻱ ﺣﻘﻴﻘﻲ ‪ -‬ﺑﻮﺩﻧﺪ ﻭ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻧﻤﻲﺗﻮﺍﻧﻨﺪ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ ﻭ‬
‫ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﺑﻮﺩ ﻛﻪ ﺁﻥ ﻫﻤﻪ ﺣﺎﻻﺕ ﻭ ﺩﺭﺩﺳﺮﻫﺎ ﺭﺍ ﺑﺮﺍﻱ ﺧﻮﺩﺷﺎﻥ ﺍﻳﺠﺎﺩ ﻛﺮﺩﻧﺪ ﻭ ﻧﻬﺎﻳﺘﺎً ﻫﻢ‬
‫ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻨﺪ ﻭ ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﺧﻮﻳﺶ ﺭﺍ ﻫﻢ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻧﺪ‪.‬‬
‫ﻳﻜﻲ ﺍﺯ ﺁﻥ ﻛﺎﺭﻫﺎﻱ ﺣﻜﻴﻤﺎﻧﻪ ﭘﺮﻭﺭﺩﮔـﺎﺭ ﺍﻳـﻦ ﺍﺳـﺖ ﻛـﻪ ﺣﺮﻛـﺖ ﺍﻳـﻦ ﻋـﺎﻟﻢ ﺭﺍ ﻃـﻮﺭﻱ‬
‫ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻱ ﻣﻲﻛﻨﺪ ﻛﻪ ﻛﻤﻲ ﻗﺒﻞ ﺍﺯ ﻧﺰﻭﻝ ﻗﺮﺁﻥ‪ ،‬ﻟﻐﺖ ﻋﺮﺑﻲ ﺑﻪ ﺍﻭﺝ ﺧﻮﺩ ﺑﺮﺳﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ‬
‫ﻧﻴﺰ ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﺑﺮﻧﺎﻣﻪ ﺭﺍ ﺗﻨﻈﻴﻢ ﻣﻲﻛﻨﺪ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ ؛ ﺩﺭ ﺯﻣﺎﻧﻲ ﻣﻌـﻴﻦ ﭘﺴـﺮﺵ‪ ،‬ﺍﺳـﻤﺎﻋﻴﻞ‬
‫؛ ﺭﺍ ﺁﻭﺭﺩﻩ ﻭ ﭘﺎﻳﮕﺎﻩ ﺩﻋﻮﺗﻲ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﻣﺘﺮﻭﻙ ﺑﺴـﺎﺯﺩ ﻛـﻪ ﺍﻣﺘـﻲ ﭘـﺲ ﺍﺯ ﺁﻥ ﺍﺯ‬
‫ﺁﻥﻫﺎ ﺍﻳﺠﺎﺩ ﺷﻮﻧﺪ ﺗﺎ ﺍﻳﻦ ﺍﻣﺖ ﺷﺮﻭﻉ ﺑﻪ ﺳﺨﻦ ﮔﻔﺘﻦ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻲ ﻛﻨﻨـﺪ ﻭ ﺑـﻪ ﺗـﺪﺭﻳﺞ ﺍﻳـﻦ‬
‫ﻟﻐﺖ ﻭ ﺯﺑﺎﻥ ﺗﻜﺎﻣﻞ ﭘﻴﺪﺍ ﻛﻨﺪ ﺗﺎ ﻛﻤﻲ ﻗﺒﻞ ﺍﺯ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﺑﻪ ﺍﻭﺝ ﺧﻮﺩ ﺑﺮﺳﺪ ﻛﻪ ﺯﻣﺎﻥ ﺳﺮﻭﺩﻥ‬
‫»ﻣﻌﻠﻘﺎﺕ ﺳﺒﻌﻪ« ‪ ،1‬ﺁﻥ ﻫﻔﺖ ﻗﺼﻴﺪﻩﻱ ﻣﺸﻬﻮﺭ ﺍﺳﺖ‪.‬‬
‫‪F47‬‬

‫‪ -1‬ﻧﺎﻡ ﻫﻔﺖ ﻗﺼﻴﺪﻩﻱ ﻣﺸﻬﻮﺭ ﺍﺯ ﺷﺎﻋﺮﺍﻥ ﻓﺼﻴﺢ ﻭ ﺑﻠﻴﻎ ﻋﺮﺏ ﻛﻪ ﺍﺯ ﺭﻭﻱ ﺗﻔﺎﺧﺮ ﺑﺮ ﺩﺭﻭﺍﺯﻩﻱ ﻛﻌﺒﻪ ﺁﻭﻳﺨﺘـﻪ‬
‫ﺑﻮﺩﻧﺪ ﺗﺎ ﻣﺮﺩﻡ ﻫﺮ ﺩﻳﺎﺭ ﺑﺎ ﻭﺭﻭﺩ ﺑﻪ ﻣﻜﻪ ﺁﻥ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺩﺭ ﻛﺘﺎﺏ »ﻫﻔﺖ ﭘﻴﻜـﺮ ﻧﻈـﺎﻣﻲ« ﻧﮕـﺎﺭﺵ‬
‫ﺩﻛﺘﺮ ﻣﻌﻴﻦ ﺹ‪91‬ﻭ‪ 92‬ﺩﺭﺑﺎﺭﻩﻱ ﻣﻌﻠﻘﺎﺕ ﺳﺒﻌﻪ ﭼﻨﻴﻦ ﺁﻣﺪﻩ ﺍﺳـﺖ ‪» :‬ﻋـﺮﺏ ﺑـﺮ ﺁﻥ ﺍﺳـﺖ ﻛـﻪ ﺩﺭ ﻋﻬـﺪ‬
‫ﺟﺎﻫﻠﻴﺖ‪ ،‬ﻫﻔﺖ ﻗﺼﻴﺪﻩ ﺍﺯ ﻫﻔﺖ ﺷﺎﻋﺮ ﻣﻘﺒﻮﻝ ﻫﻤﮕﺎﻥ ﺑﻮﺩ ﻭ ﺁﻥ ﻫﻔﺖ ﺑﺮ ﺟﻤﻴـﻊ ﺍﺷـﻌﺎﺭ ﺩﻳﮕـﺮ ﺷـﺎﻋﺮﺍﻥ‬
‫ﺭﺟﺤﺎﻥ ﺩﺍﺷﺖ ﻭ ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﻌﺮّﻑ ﺭﻭﺡ ﻭ ﻧﺸﺎﻁ ﺣﻴﺎﺕ ﻋﺮﺏ ﺑـﻮﺩ‪ ،‬ﺍﺯ ﺍﻳـﻦ ﺭﻭ ﺁﻥﻫـﺎ ﺭﺍ ﻧﻮﺷـﺘﻪ‪ ،‬ﺑـﺮ‬
‫ﺧﺎﻧﻪﻱ ﻛﻌﺒﻪ ﺁﻭﻳﺨﺘﻨﺪ ﻭ ﺑﺪﻳﻦ ﺳﺒﺐ ﺁﻥﻫﺎ ﺭﺍ ﻣﻌﻠﻘﺎﺕ ﺳﺒﻊ ﻭ ﮔﺎﻩ ﺳﺒﻊ ﻃﻮﺍﻝ ﻧﺎﻣﻴﺪﻩ ﺍﻧﺪ‪«.‬‬
‫ﺍﺯ ﺟﻤﻠﻪ ﺍﺷﻌﺎﺭ ﺷﻌﺮﺍ ﻛﻪ ﺟﺰء ﺳﺒﻌﻪﻱ ﻣﻌﻠﻘﺎﺕ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ‪:‬‬
‫ﻳﻚ‪ :‬ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ﺑﻦ ﺣﺠﺮ ﻛﻨﺪﻱ ﻛﻪ ﻣﻌﻠﻘﻪﻱ ﻭﻱ ﺑﺎ ﻣﻄﻠﻊ ﺯﻳﺮ ﺍﺳﺖ‪:‬‬
‫ﺑﺴﻘﻂ ﺍﻟﻠﻮﯼ ﺑﲔ ﺍﻟـﺪﺧﻮﻝ ﻓﺤﻮﻣـﻞ‬ ‫ﻗﻔﺎ ﻧﺒﮏ ﻣﻦ ﺫﮐﺮﯼ ﺣﺒﻴـﺐ ﻭﻣﻨـﺰﻝ‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪66‬‬

‫»ﻫﻤﺴﻔﺮﺍﻥ‪ ،‬ﻟﺤﻈﻪﺍﻱ ﺩﺭﻧﮓ ﻛﻨﻴﺪ‪ ،‬ﺗﺎ ﺑﻪ ﻳﺎﺩ ﻳﺎﺭِ ﺳﻔﺮ ﻛـﺮﺩﻩ ﻭ ﺳـﺮﻣﻨﺰﻝِ ﺍﻭ ﺩﺭ ﺭﻳﮕﺴـﺘﺎﻥ ﻣﻴـﺎﻥ ﺩﺧـﻮﻝ ﻭ‬
‫ﺣ‪‬ﻮﻣ‪‬ﻞ ﺑﮕﺮﻳﻴﻢ«‪.‬‬
‫ﺩﻭ‪ :‬ﺯﻫﻴﺮﺑﻦ ﺍﺑﻲ ﺳﻠﻤﻲ ﻛﻪ ﻣﻌﻠﻘﻪﻱ ﻭﻱ ﺑﺎ ﻣﻄﻠﻊ ﺯﻳﺮ ﺍﺳﺖ‪:‬‬
‫ــﻢﹺ‬
‫ــﺪ‪‬ﺭ‪‬ﺍﺝﹺ ﻓﹶﺎﳌﹸﺘ‪‬ﺜﹶﻠﱠــ‬
‫ــﻮ‪‬ﻣ‪‬ﺎﻧ‪‬ﺔ‪ ‬ﺍﻟــ‬
‫ﺑﹺﺤ‪‬ــ‬ ‫ــﻢﹺ‬
‫ــﺔﹲ ﻟﹶ ـﻢ‪ ‬ﺗ‪‬ﻜﹶﻠﱠـ‬
‫ـﻰ ﺩ‪‬ﻣ‪‬ﻨ‪‬ـ‬
‫ﺃﹶﻣ‪ ‬ـﻦ‪ ‬ﺃﹸﻡ‪ ‬ﺃﹶﻭ‪‬ﻓﹶـ‬
‫»ﺁﻳﺎ ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﺩﺭﺷﺘﻨﺎﻙ ﺩﺭ‪‬ﺍﺝ ﻭ ﻣﺘﺜﻠﻢ ﻫﻴﭻ ﻧﺸﺎﻧﻪﺍﻱ ﺍﺯ ﺧﺎﻧﻪﻫﺎﻱ ﺍﻡ ﺍَﻭﻓﻲ‪ ،‬ﻳﺎﺭ ﻋﺰﻳﺰ ﻣﻦ‪ ،‬ﻧﻴﺴﺖ ﻛﻪ ﺑﺎ‬
‫ﺍﻭ ﺳﺨﻦ ﮔﻔﺘﻪ ﺑﺎﺷﺪ؟«‬
‫ﺳﻪ‪ :‬ﺣﺎﺭﺙ ﺑﻦ ﺣﻠﺰﻩ ﺍﻟﻴﺸﻜﺮﻱ ﺍﻟﺒﻜﺮﻱ ﺑﺎ ﻣﻄﻠﻊ ﻣﻌﻠﻘﻪﻱ ﺯﻳﺮ‪:‬‬
‫ﺭ‪‬ﺏ‪ ‬ﺛﺎﻭﹴ ﻳ‪‬ﻤ‪‬ﻞﱡ ﻣ‪‬ﻨ‪‬ﻪ‪ ‬ﺍﻟﺜﱠﻮ‪‬ﺍﺀُ‬ ‫ﺁﺫﹶﻧ‪‬ﺘ‪‬ﻨ‪‬ﺎ ﺑﹺﺒ‪‬ﻴﻨﹺﻬ‪‬ﺎ ﺃﹶﺳ‪‬ﻤﺎﺀُ‬
‫»ﺍﺳﻤﺎء ﮔﻔﺖ ﻛﻪ ﺍﺯ ﻣﺎ ﺟﺪﺍ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﭼﻪ ﺑﺴﺎ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﻗﺎﻣﺘﺸﺎﻥ ﻣﻼﻟﺖ ﺍﻧﮕﻴﺰ ﺑﺎﺷﺪ‪ .‬ﺍﻣﺎ ﻣﮕﺮ ﻛﺴـﻲ‬
‫ﺍﺯ ﺍﺳﻤﺎء ﻣﻠﻮﻝ ﻣﻲﺷﻮﺩ؟«‬
‫ﭼﻬﺎﺭ‪ :‬ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﻪ )ﻛﻪ ﺍﺯ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ج ﮔﺸﺖ ﻭ ﺍﺯ ﺷﻌﺮ ﺳـﺮﻭﺩﻥ ﺩﺳـﺖ ﻛﺸـﻴﺪ( ﺑـﺎ ﻣﻄﻠـﻊ‬
‫ﻣﻌﻠﻘﻪﻱ ﺯﻳﺮ‪:‬‬
‫ﲟﻨﯽ ﺗ‪‬ﺄﹶﺑ‪‬ﺪ‪ ‬ﻏﻮﳍﺎ ﻓﺮﺟﺎﻣﻬﺎ‬ ‫ﻋﻔﺖ ﺍﻟﺪﻳﺎﺭ ﳏﻠﻬﺎ ﻓﻤﻘﺎﻣﻬﺎ‬
‫»ﺧﺎﻧﻪﻫﺎﻱ ﺑﺎﺭﺍﻥ‪ ،‬ﺁﻧﺠﺎ ﻛﻪ ﻟﺨﺘﻲ ﻣﻲﺁﺭﻣﻴﺪﻧﺪ ﻭ ﻣﻲﮔﺬﺷﺘﻨﺪ ﻭ ﺁﻧﺠﺎ ﻛﻪ ﻣﺪﺗﻲ ﺩﺭﻧـﮓ ﻣـﻲﻛﺮﺩﻧـﺪ‪ ،‬ﻭﻳـﺮﺍﻥ‬
‫ﮔﺮﺩﻳﺪﻩ ﻭ ﺁﺛﺎﺭﺷﺎﻥ ﻣﺤﻮ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭﻳﻐﺎ ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﻣ‪‬ﻨﻲ‪ ،‬ﺑﺮ ﺩﺍﻣﻨﻪﻱ ﻛﻮﻩﻫﺎﻱ ﻏَـﻮﻝ ﻭ ﺭِﺟـﺎﻡ‪ ،‬ﺩﻳﮕـﺮ‬
‫ﺍﺛﺮﻱ ﺍﺯ ﺁﻥﻫﺎ ﻧﻴﺴﺖ‪«.‬‬
‫ﭘﻨﺞ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﻛﻠﺜﻮﻡ ﺑﺎ ﻣﻄﻠﻊ ﻣﻌﻠﻘﻪﻱ ﺯﻳﺮ‪:‬‬
‫ﻭﻻ ﺗ‪‬ـﺒ‪‬ﻘ‪‬ﻲ ﺧ‪‬ـﻤﻮﺭ‪ ‬ﺍﻷﻧ‪‬ﺪ‪‬ﺭﹺﻳﻨﺎ‬ ‫ﺃﻻ ﻫ‪‬ـﺒ‪‬ﻲ ﺑﹺﺼ‪‬ﺤ‪‬ﻨﹺﻚ‪ ‬ﻓﺎﺻ‪‬ﺒ‪‬ﺤ‪‬ﻴﻨﺎ‬
‫»ﻫﺎﻥﺍﻱ ﺳﺎﻗﻲ‪ ،‬ﻫﻨﮕﺎﻡ ﺻﺒﻮﺡ ﺍﺳﺖ‪ ،‬ﺩﻳﺪﻩ ﺍﺯ ﺧﻮﺍﺏ ﺑﮕﺸﺎﻱ ﻭ ﺍﺯ ﺳﺒﻮﻱ ﺧﻮﻳﺶ ﺟﺎﻡ ﺍﺯ ﺑﺎﺩﻩ ﭘـﺮ ﻛـﻦ ﻭ‬
‫ﺷﺮﺍﺏِ ﺍَﻧﺪﺭﻳﻦ ﺭﺍ ﺍﺯ ﻣﺎ ﺩﺭﻳﻎ ﻣﺪﺍﺭ«‬
‫ﺷﺶ‪ :‬ﻃﺮﻓﻪ ﺑﻦ ﺍﻟﻌﺒﺪ ﺑﺎ ﻣﻄﻠﻊ ﻣﻌﻠﻘﻪﻱ ﺯﻳﺮ‪:‬‬
‫ﺗ‪‬ﻠﹸﻮﺡ‪ ‬ﻛﹶﺒ‪‬ﺎﻗﻲ ﺍﻟﹾﻮ‪‬ﺷ‪‬ـــﻢﹺ ﰲ ﻇﹶﺎﻫ‪‬ﺮﹺ ﺍﻟﹾﻴ‪‬ﺪ‪‬‬ ‫ﳋ‪‬ـــﻮﻟﺔ ﺃﹶﻃﹾــﻼﻝﹲ ﺑﹺﺒ‪‬ﺮ‪‬ﻗﹶﺔ‪ ‬ﺛﹶﻬ‪‬ـﻤـَﺪ‪‬‬
‫»ﺩﺭ ﺳﻨﮕﻼﺥ ﺛﻬﻤﺪ‪ ،‬ﺁﺛﺎﺭ ﺧﻴﻤﻪ ﻭ ﺧﺮﮔﺎﻩ ﺧَﻮﻟﻪ ﻣﺎﻧﻨﺪ ﺧﺎﻟﻬﺎﻳﻲ ﺑﺮ ﭘﺸﺖ ﺩﺳﺖ ﻧﻤﺎﻳﺎﻥ ﺍﺳﺖ«‬
‫ﻫﻔﺖ‪ :‬ﻋﻨﺘﺮﻩ ﺑﻦ ﺷﺪﺍﺩ ﺍﻟﻌﺒﺴﻲ ﺑﺎ ﻣﻄﻠﻊ ﻣﻌﻠﻘﻪﻱ ﺯﻳﺮ‪:‬‬
‫ﺃﻡ ﻫﻞ ﻋﺮﻓﺖ ﺍﻟﺪﺍﺭ ﺑﻌﺪ ﺗﻮﻫﻢ‬ ‫ﻫﻞ ﻏﺎﺩﺭ ﺍﻟﺸ‪‬ﻌﺮﺍﺀُ ﻣﻦ ﻣﺘﺮﺩﻡ‬
‫»ﺁﻳﺎ ﻧﻐﻤﻪﺍﻱ ﻫﺴﺖ ﻛﻪ ﺷﺎﻋﺮﺍﻥ ﺁﻥ ﺭﺍ ﻧﺴﺮﻭﺩﻩ ﺑﺎﺷـﻨﺪ ﻭ ﺗـﻮ ﺍﻱ ﺷـﺎﻋﺮ ﺷـﻮﺭﻳﺪﻩ‪ ،‬ﺁﻳـﺎ ﭘـﺲ ﺍﺯ ﺁﻥ ﻫﻤـﻪ‬
‫ﺳﺮﮔﺮﺩﺍﻧﻲ‪ ،‬ﺳﺮﻣﻨﺰﻝِ ﻣﺤﺒﻮﺏ ﺭﺍ ﺷﻨﺎﺧﺘﻲ؟« )ﻣﺘﺮﺟﻢ(‬
 ‫‪67‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺯﻣﺎﻧﻲ ﻛﻪ )ﻟﻐﺖ ﻋﺮﺏ( ﺑﻪ ﺍﻳﻨﺠﺎ ﻣﻲﺭﺳﺪ‪ ،‬ﮔﻮﻳﻲ ﺧﻄﺎﺏ ﺑﻪ ﺑﺸﺮ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻛـﻪ »ﺍﻱ‬
‫ﺑﺸﺮﻱ ﻛﻪ ﺩﺭ ﺯﻣﻴﻨﻪﻱ ﻓﻦ ﻫﺮﭼﻪ ﻧﻴﺮﻭ ﻭ ﺗـﻮﺍﻥ ﺧـﻮﺩ ﺭﺍ ﺑـﻪ ﻛـﺎﺭ ﮔﺮﻓﺘـﻪﺍﻱ! ﻭﺍﻱ ﻋﺮﺑـﻲ ﻛـﻪ‬
‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﻭ ﺑﻴﺶﺗﺮﻳﻦ ﻧﻴﺮﻭﻱ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺯﻣﻴﻨﻪﻱ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺑـﻪ ﻛـﺎﺭ ﺑﺴـﺘﻪﺍﻱ! ﺗـﺎ‬
‫ﺍﻳﻨﺠﺎ ﺁﻣﺪﻩﺍﻱ ﻭ ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﻦ ﺑﻴﺸﺘﺮ ﻧﻤﻲﺗﻮﺍﻧﻲ ﭘﻴﺶ ﺑﺮﻭﻱ‪ .‬ﺍﻛﻨﻮﻥ )ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﻛﻪ ﻗـﺮﺁﻥ ﻧـﺎﻡ‬
‫ﺩﺍﺭﺩ( ﺭﺍ ﮔﻮﺵ ﻛﻦ‪ .‬ﻭ ﺯﻣﺎﻧﻲ ﻛﻪ ﮔﻮﺵ ﻣﻲﻛﻨﺪ ﻭ ﻣﻲﺑﻴﻨﺪ ﻛﻪ ﺍﺻﻼ ﻗﺎﺑﻞ ﻣﻘﺎﻳﺴﻪ ﻧﻴﺴـﺖ‪ ،‬ﺍﻳـﻦ‬
‫ﻛﻼﻡ ﻛﺠﺎ ﻭ ﺁﻥ ﻳﻚ ﻛﺠﺎ! ﺩﻳﮕﺮ ﺍﺯ ﺷﺮﻡ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺳﺨﻦ ﺑﮕﻮﺑﺪ‪.‬‬
‫ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﺁﻥ )ﺑﺮﻫﻪ ﺍﺯ ﺯﻣﺎﻥ( ﺩﻳﮕﺮ ﻛﻤﺎﻟﻲ ﺑﺎﻗﻲ ﻧﻤﺎﻧﺪﻩ ﺍﺳﺖ ﻛﻪ ﻟﻐﺖ ﻋﺮﺑﻲ‬
‫ﺑﺪﺍﻥ ﻧﺎﺋﻞ ﺷﻮﺩ‪ .‬ﺍﻣﺎ ﺍﻳﻦ ﻛﻪ ﺩﻳﮕﺮ ﺳﻴﺮ ﻧﺰﻭﻟﻲ ﭘﻴﺪﺍ ﻛﻨﺪ‪ ،‬ﺗﻘﺼﻴﺮﻱ ﺍﺳﺖ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺍﺷﺘﻪﺍﻧﺪ‬
‫ﻭ ﻋﻠﻤﺎ ﺑﻪ ﺩﻟﻴﻞ ﺁﻥ ﻛﻪ ﺑﻴﺸﺘﺮ ﻣﺸﻐﻮﻝ ﻋﻠﻮﻣﻲ ﭼﻮﻥ ﻓﻠﺴﻔﻪ ﻭ ﻛﻼﻡ ﻭ ‪ ...‬ﺷﺪﻧﺪ ﻣـﻲﺑﺎﻳﺴـﺖ ﺩﺭ‬
‫ﺁﻥ ﺣﺪ‪) ،‬ﻟﻐﺖ ﻋﺮﺑﻲ( ﺭﺍ ﻓﺮﺍ ﻣﻲﮔﺮﻓﺘﻨﺪ ﺍﻟﺒﺘﻪ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﺍﺯ ﺁﻥ ﻓﺮﺍﺗﺮ ﻧﻤﻲﺭﻭﺩ‪.‬‬
‫ﺍﻣﺎ ﭼﻴﺰﻱ ﻛﻪ ﻋﺠﻴﺐ ﺍﺳﺖ ﺍﻳﻦ ﻛﻪ ﻭﻗﺘﻲ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﺩﻳﮕﺮ ﻋـﺮﺏ ﺍﺯ ﺁﻭﺭﺩﻥ ﻭ ﺳـﺮﻭﺩﻥ‬
‫ﭼﻴﺰﻱ ﻫﻢ ﭼﻮﻥ ﻗﺮﺁﻥ ﺩﺭ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺩﺭﻣﺎﻧﺪﻩ ﺷﺪ ﭘﺲ ﺍﺯ ﺁﻥ ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﺳﻴﺮ ﻧﺰﻭﻟﻲ‬
‫ﺧﻮﺩ ﺭﺍ ﺁﻏﺎﺯ ﻛﺮﺩ ﻭﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺩﻭﺑﺎﺭﻩ ﺑﻪ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺘﻲ ﺑﺮﺳﺪ ﻛﻪ ﭼﻨﺎﻥ ﭼﻴﺰﻱ ﺭﺍ )ﻛـﻪ‬
‫ﺁﻭﺭﺩﻩ ﺳﻮﺭﻩﺍﻱ ﭼﻮﻥ ﻗﺮﺁﻥ ﺍﺳﺖ( ﺗﺼﻮﺭ ﻛﻨﺪ ﺍﻳﻦ ﺑﺎﺭ ﻣﻲﺑﺎﻳﺴﺖ ﺷﺎﮔﺮﺩ ﻗـﺮﺁﻥ ﺑﺎﺷـﺪ‪ .‬ﻳﻌﻨـﻲ‬
‫ﻣﻲﺑﺎﻳﺴﺖ ﺩﺭ ﺧﺪﻣﺖ ﻗﺮﺁﻥ ﻋﻠﻮﻡ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺧﻮﻳﺶ ﺭﺍ ﻧﮕﺎﺭﺵ ﻛﻨـﺪ‪ .‬ﭘـﺲ ﻧﻤﺎﻳـﺎﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﺷﺎﮔﺮﺩ ﻗﺮﺁﻥ )ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ( ﭼﻪ ﻭﺿﻌﻲ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪.‬‬
‫ﺍﻳﻦﻫﺎ ﺑﺨﺶ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﻗﺮﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﻧﻴﺰ ﻣﻄﺮﺡ ﺷﺪﻩﺍﻧﺪ ﺍﻣـﺎ ﺑﺨـﺶ‬
‫ﺁﻫﻨﮓ ﻭ ﻣﻮﺳﻴﻘﻲ ﻗﺮﺁﻥ ‪ - 1‬ﺍﮔﺮ ﻣﺨﺘﺼﺮ ﺑﻴﺎﻥ ﻛﻨﻴﻢ ‪ -‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺑﺸﺮﻳﺖ ﺗﻤـﺎﻡ ﻧﻴـﺮﻭﻱ‬
‫‪F48‬‬

‫‪ -1‬ﻛﻪ ﺑﺴﻴﺎﺭ ﻣﻔﺼﻞ ﺑﻮﺩﻩ ﻭ ﻣﺘﺎﺳﻔﺎﻧﻪ ﺯﻳﺎﺩ ﺭﻭﻱ ﺁﻥ ﻛﺎﺭ ﻧﺸﺪﻩ ﺍﺳﺖ ﻭ )ﺗﻨﻬﺎ( ﺳﻴﺪﻗﻄﺐ )ﺭﺣﻤﻪ ﺍﷲ( ﻣﻘﺪﺍﺭﻱ‬
‫ﺩﺭ ﺯﻣﻴﻨﻪﻱ ﺗﺼﻮﻳﺮ ﻓﻨﻲ ﻗﺮﺁﻥ )ﻣﻄﺎﻟﺒﻲ( ﻧﮕﺎﺷﺘﻪ ﺍﺳﺖ ﻭ ﻣﺒﺪﺃ ﺁﻥ ﺭﺍ ﺑﻨﺎ ﻧﻬﺎﺩﻩ ﺍﺳﺖ‪) .‬ﻣﺆﻟﻒ(‬
‫ﻃﻮﺭﻳﻜﻪ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻠﻤﺎﺕ »ﺁﻫﻨﮓ ﻭ ﻣﻮﺳﻴﻘﻲ« ﺭﺍ ﺟﻨﺎﺏ ﺍﺳﺘﺎﺩ ﺭﺣﻤﻪ ﺍﷲ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﺁﻥ ﺩﺭﺍﻳﻨﺠﺎ ﺑﺤﻴﺚ ﻳﻚ ﻣﺼﻄﻠﺢ ﻟﻐﻮﻱ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺮﺧﻲ ﺑﻪ ﺩﻻﻳﻞ ﻣﺨﺘﻠﻒ ﺁﻥﺭﺍ ﺷﺎﻳﺴـﺘﻪ ﻧﻤـﻲﺩﺍﻧﻨـﺪ‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪68‬‬

‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺯﻣﻴﻨﻪﻱ ﺁﻫﻨﮓ ﺷﻨﺎﺳﻲ ﻭ ﺍﺭﺗﺒﺎﻁ ﺁﻫﻨﮓ ﺑﺎ ﺍﻧﺴﺎﻥ ﻭ ﺩﺭﻙ ﺍﻳﻦ ﻛﻪ ﭼـﻪ ﺁﻫﻨﮕـﻲ ﺑـﺎ‬
‫ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺳﺎﺯﮔﺎﺭ ﺑﻮﺩﻩ ﻭ ﻛﺪﺍﻡ ﻳﻚ ﺳﺎﺯﮔﺎﺭ ﻧﻴﺴـﺖ‪ ،‬ﺑـﻪ ﻛـﺎﺭ ﮔﻴـﺮﺩ ‪ 1‬ﻧﻬﺎﻳﺘـﺎ ﺑـﺪﺍﻥ ﻧﺘﻴﺠـﻪ‬
‫‪F49‬‬

‫ﻣﻲﺭﺳﻨﺪ ﻛﻪ ﺗﻨﻬﺎ ﺁﻫﻨﮓ‪ ‬ﻗﺮﺁﻥ ﺍﺳﺖ ﻛﻪ ﺳﺎﺯﮔﺎﺭﻱ ﻛﺎﻣﻠﻲ ﺑﺎ ﺭﻭﺍﻥ ﺑﺸﺮ ﺩﺍﺭﺩ ﻭ ﻫﺮ ﺁﻫﻨﮓ ﺩﻳﮕﺮ‬
‫ﺗﻨﻬﺎ ﻛﻤﺎﻟﺶ ﺩﺭ ﻧﺰﺩﻳﻚ ﺑﻮﺩﻧﺶ ﺑﻪ ﺁﻫﻨﮓ ﻗﺮﺁﻥ ﺍﺳﺖ ﻭ ﺑﻪ ﺗﻨﺎﺳﺐ ﻧﺰﺩﻳـﻚ ﺑـﻮﺩﻥ ﺑـﻪ ﺁﻫﻨـﮓ‬
‫ﻗﺮﺁﻥ ﻛﻤﺎﻝ ﺩﺍﺷﺘﻪ ﻭ ﺑﻪ ﺗﻨﺎﺳﺐ ﺩﻭﺭﻱ ﺍﺯ ﺁﻥ ﻧﻴﺰ ﺩﺍﺭﺍﻱ ﻧﻘﺺ ﺍﺳﺖ‪.‬‬
‫ﺁﻫﻨﮓ ﻗﺮﺁﻥ ﻫﻤﺮﺍﻩ ﺑﺎ ﺳﺎﺯﮔﺎﺭﻱ ﺑﺎ ﻣﻌﺎﻧﻲ‪ ،‬ﺩﺍﺭﺍﻱ ﺁﻫﻨﮕﻲ )ﻭﻳﮋﻩ( ﻧﻴﺰ ﺍﺳﺖ‪ .‬ﻓﻘـﻂ ﺍﺷـﺎﺭﻩﺍﻱ‬
‫ﻛﻮﺗﺎﻩ ﻣﻲﻛﻨﻢ ﻛﻪ ﻣﻲﺑﻴﻨﻴﻢ )ﻣـﺜﻼً( ﺩﺭ ﺳـﻮﺭﻩﻱ »ﺍﻟﻨـﺎﺱ«‪ ،‬ﭼـﻮﻥ ﻣﺴـﺄﻟﻪﻱ ﻭﺳﻮﺳـﻪ ﺍﺳـﺖ ﻭ‬
‫ﻭﺳﻮﺳﻪ ﻫﻢ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺁﻫﺴﺘﻪ ﺳﺨﻦﮔﻔﺘﻦ ﺑـﺮﺍﻱ ﻓﺮﻳـﺐ ﻣـﺮﺩﻡ‪ ،‬ﻛﻠﻤـﺎﺕ ﺧـﻮﺩ ﺳـﻮﺭﻩ‬
‫ﻭﺳﻮﺳﻪﻛﻨﻨﺪﻩ ﺍﺳﺖ‪ .‬ﭼﺮﺍ ﻧﻔﺮﻣﻮﺩ »ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻨﺎﺱ * ﻣﻠﻜﻬﻢ ﺇﻟﻬﻬﻢ«؟ ﭼـﻮﻥ ﻫـﺪﻓﻲ ﺩﺭ‬
‫ﺍﻳﻨﺠﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬
‫﴿‪               ‬‬

‫‪] ﴾         ‬ﺍﻟﻨﺎﺱ[ »ﺑﮕﻮ‪ :‬ﭘﻨﺎﻩ ﻣﻲﺑﺮﻡ‬
‫ﺑﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺮﺩﻣﺎﻥ‪ .‬ﺑﻪ ﻣﺎﻟﻚ ﻭ ﺣﺎﻛﻢ )ﻭﺍﻗﻌﻲ( ﻣﺮﺩﻣﺎﻥ‪ .‬ﺑﻪ ﻣﻌﺒﻮﺩ )ﺑﻪ ﺣﻖّ( ﻣﺮﺩﻣﺎﻥ‪ .‬ﺍﺯ ﺷﺮ‬
‫ﻭﺳﻮﺳﻪﮔﺮﻱ ﻛﻪ ﻭﺍﭘﺲ ﻣﻲﺭﻭﺩ )ﺍﮔﺮ ﺑﺮﺍﻱ ﭼﻴﺮﻩﺷﺪﻥ ﺑﺮ ﺍﻭ‪ ،‬ﺍﺯ ﺧﺪﺍ ﻛﻤﻚ ﺑﺨﻮﺍﻫﻲ ﻭ‬
‫ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺩﺭ ﭘﻨﺎﻫﺶ ﺩﺍﺭﻱ(‪ .‬ﻭﺳﻮﺳﻪﮔﺮﻱ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺳﻴﻨﻪﻫﺎﻱ ﻣﺮﺩﻣﺎﻥ ﺑﻪ ﻭﺳﻮﺳﻪ‬
‫ﻣﻲﭘﺮﺩﺍﺯﺩ )ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺳﻮﻱ ﺯﺷﺘﻲ ﻭ ﮔﻨﺎﻩ ﻭ ﺗﺮﻙ ﺧﻮﺑﻴﻬﺎ ﻭ ﻭﺍﺟﺒﺎﺕ ﻣﻲﺧﻮﺍﻧﺪ(‪) .‬ﺩﺭ‬
‫ﺳﻴﻨﻪﻫﺎﻱ ﻣﺮﺩﻣﺎﻧﻲ( ﺍﺯ ﺟﻨّﻴﻬﺎ ﻭ ﺍﻧﺴﺎﻧﻬﺎ«‪.‬‬
‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﻣﻲﺑﻴﻨﻴﻢ ﻛﻠﻤﺎﺕ ﻫﻤﮕﻲ ﺩﺭ ﺣﺎﻝ ﻭﺳﻮﺳﻪ ﻛﺮﺩﻥ ﻫﺴﺘﻨﺪ‪ .‬ﻳﺎ ﻣﺜﻼً ﺩﺭ ﺳـﻮﺭﻩﻱ‬
‫ﻧﺠﻢ ﻛﻪ ﺩﺭ ﺍﺑﺘﺪﺍﻱ ﺍﻳﻦ ﺳﻮﺭﻩ‪ ،‬ﺁﻳﺎﺕ ﻫﻤﮕﻲ ﺑﻪ »ﺍﻟﻒ« ﺧﺘﻢ ﻣـﻲﺷـﻮﻧﺪ‪» .‬ﺍﻟـﻒ« ﺩﺭ ﺍﻳﻨﺠـﺎ ﺑـﻪ‬

‫ﻭﻟﻲ ﺑﺮﺧﻲ ﺩﻳﮕﺮ ﺍﺷﻜﺎﻟﻲ ﺩﺭﺁﻥ ﻧﻤﻲﺑﻴﻨﻨﺪ‪ .‬ﻭﻟﻲ ﺑﺎ ﺁﻧﻬﻢ ﺑﻬﺘﺮ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ‪ ... :‬ﻧﻮﺍﻱ ﺧﻮﺵ ﻭ ﻟﺤﻦ‬
‫ﺷﻴﻮﺍ ﻭ ﺩﻟﻨﺸﻴﻦ ﻭ ﺯﻣﺰﻣﻪ ﺩﻟﺮﺑﺎﻱ ﻗﺮﺁﻥ ﺗﺎ ﺑﺎ ﻣﻮﺳﻴﻘﻲ ﻣﻌﺮﻭﻑ ﺍﺷﺘﺒﺎﻩ ﮔﺮﻓﺘﻪ ﻧﺸﻮﺩ‪) .‬ﻣ‪‬ﺼﺤﺢ(‬
‫‪ -1‬ﺍﻳﻦ ﺍﺩﻋﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﻗﺎﻃﻊ ﻋﺮﺽ ﻣﻲﻛﻨﻢ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﺮﻭﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺁﺯﻣﺎﻳﺶ ﻛﻨﻨﺪ‪.‬‬
 ‫‪69‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻧﺮﻣﻲ ﺍﺩﺍ ﻣﻲﺷﻮﺩ ﻭ ﺣﺎﻟﺘﻲ ﺍﺯ ﻟﻄﺎﻓﺖ ﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﻫﻢ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑـﻪ ﺍﻳـﻦ ﻣﻮﺿـﻮﻉ‬
‫ﺍﺳﺘﺪﻻﻝ ﻣﻲﻛﻨﺪ ﻛﻪ ﻋﻘﻴﺪﻩﻱ ﺍﻳﻦ ﺩﺍﻋﻲ )ﻳﻌﻨﻲ ﭘﻴﺎﻣﺒﺮ ‪ (‬ﺑﺮ ﭘﺎﻳﻪ ﻭ ﺍﺳﺎﺱ ﺗﻮﺣﻴـﺪ ﺑﻨـﺎ ﻧﻬـﺎﺩﻩ‬
‫ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﺎﻧﻨﺪ ﻋﻘﻴﺪﻩﻱ ﺷﻤﺎ ﻛﻪ ﺑﺮ ﻣﺒﻨﺎﻱ ﻫﻮﻱ ﻭ ﻫﻮﺱ ﺍﺳﺖ ﺑﻲﭘﺎﻳﻪ ﻧﻴﺴـﺖ‪) .‬ﺧﺪﺍﻭﻧـﺪ‬
‫ﺩﺭ ﺍﻳﻦ ﺳﻮﺭﻩ( ﻣﻮﺿﻮﻉ ﺭﺍ ﺑﺎﺯﺗﺮ ﻣﻲﻛﻨﺪ‪ ،‬ﺳﺮﺍﻧﺠﺎﻡ ﻭ ﭘﺎﻳﺎﻥ ﻛﺎﺭ ﺍﻧﺴﺎﻥﻫﺎ ﺭﺍ ﺑﺮﺭﺳﻲ ﻣﻲﻛﻨﺪ‪ ،‬ﺑـﻪ‬
‫ﻣﻮﺿﻊﮔﻴﺮﻱﻫﺎﻱ ﻏﻠﻂ ﻛﺴﺎﻧﻲ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﻦ ﺩﻋﻮﺕ ﺣﻖ ﻣﻲﺍﻳﺴـﺘﻨﺪ ﻣـﻲﭘـﺮﺩﺍﺯﺩ ﻭ ﺍﺯ ﺍﻳـﻦ‬
‫ﻗﺒﻴﻞ ﻣﻄﺎﻟﺐ )ﺭﺍ ﻣﻄﺮﺡ ﻣﻲﻛﻨﺪ( ﻭ ﺗﺎ ﺯﻣﺎﻧﻲ ﻛﻪ ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﻣﻲﻛﻨﺪ ﻧﻴﺰ ﺁﻳـﺎﺕ ﺭﺍ ﺑـﻪ »ﺍﻟـﻒ«‬
‫ﺧﺘﻢ ﻣﻲﻛﻨﺪ‪ .‬ﺍﺗﻤﺎﻡ ﺣﺠﺖ ﻣﻲﻛﻨﺪ ﭼﻮﻧﺎﻥ ﺷﺨﺼﻲ ﻛﻪ ﺧﻄﺮﻱ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻛـﺮﺩﻩ ﻛـﻪ ﻧﺰﺩﻳـﻚ‬
‫ﺍﺳﺖ ﺭﻭﻱ ﺩﻫﺪ ﻭ –ﻣﺜﻼً‪ -‬ﺳﻴﻼﺑﻲ ﻋﻈﻴﻢ ﺩﺭ ﺣﺎﻝ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺍﺳﺖ ﻭ ﻭﻱ ﺑـﺎ ﺩﺳـﺘﭙﺎﭼﮕﻲ‬
‫ﻣﻲﺩﻭﺩ ﻭ ﻧﻔﺲ ﺯﻧﺎﻥ ﻣﻲﮔﻮﻳﺪ ﻛﻪﺍﻱ ﻣﺮﺩﻡ! ﻛﻨﺎﺭ ﺑﺮﻭﻳﺪ ﻛﻪ ﺳﻴﻼﺑﻲ ﻋﻈﻴﻢ ﺩﺭ ﺭﺍﻩ ﺍﺳﺖ‪:‬‬
‫﴿‪] ﴾         ‬ﺍﻟﻨﺠﻢ‪ 57 :‬ﻭ ‪» [58‬ﻗﻴﺎﻣﺖ ﻧﺰﺩﻳﻚ‬
‫ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺟﺰ ﺧﺪﺍ ﻫﻴﭽﻜﺲ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﻇﺎﻫﺮ ﻭ ﭘﺪﻳﺪﺍﺭ ﻛﻨﺪ«‪.‬‬
‫ﺣﺘﻲ ﺧﻮﺩ ﻟﻔﻆﻫﺎ ﻧﻴﺰ ﻧﻤﺎﻳﺎﻥ ﻣﻲﻛﻨﺪ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﭘﺲ ﺍﺯ ﺍﺗﻤﺎﻡ ﺣﺠﺖ‪ ،‬ﺧﻄﺮ ﺩﺭ ﺣﺎﻝ‬
‫ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺍﺳﺖ ﻭ ﺷﺨﺺ ﺑﺎ ﻋﺠﻠﻪ ﻣـﻲﺩﻭﺩ ﺗـﺎ ﺑـﻪ ﺩﻳﮕـﺮﺍﻥ ﺧﺒـﺮ ﺩﻫـﺪ‪ .‬ﺣﺘـﻲ ﻛﻠﻤـﻪﻱ‬
‫»ﺍﻵﺯِﻓَﺔُ« ﻳﻌﻨﻲ ﺧﻄﺮﻱ ﻛﻪ ﺯﻣﺎﻥ ﺯﻳﺎﺩﻱ )ﺑﺮﺍﻱ ﺭﻫﺎﻳﻲ ﺍﺯ ﺁﻥ( ﺑﺎﻗﻲ ﻧﻤﺎﻧﺪﻩ ﺍﺳﺖ ﻭ ﻭﻗﺖ ﺗﻨـﮓ‬
‫ﺍﺳﺖ ﻭ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﻛﻪ ﺩﻳﮕﺮ ﮔﺮﻓﺘﺎﺭ ﺷﻮﻧﺪ‪.‬‬
‫ﺯﻣﺎﻧﻲ ﻛﻪ ﺍﻳﻦﻫﺎ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩ ﻭ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩ ﻛﻪ ﻛﺴﻲ ﺑﻪ ﺁﻥ ﺳـﺨﻨﺎﻥ ﺗـﻮﺟﻬﻲ ﻧﻤـﻲﻛﻨـﺪ‪،‬‬
‫ﺧﻮﺩ ﺑﺎ ﺣﺎﻟﺘﻲ ﺍﺯ ﺁﺳﻮﺩﮔﻲ ﻭ ﻧﮕﺮﺍﻧﻲ ﺑﻪ ﮔﻮﺷﻪﺍﻱ ﻣﻲﺭﻭﺩ ﻭ ﭼـﻮﻥ ﻭﻇﻴﻔـﻪﻱ ﺧـﻮﺩ ﺭﺍ ﺍﻧﺠـﺎﻡ‬
‫ﺩﺍﺩﻩ ﺍﺳﺖ ﻣﻲﮔﻮﻳﺪ‪:‬‬
‫﴿‪] ﴾           ‬ﺍﻟﻨﺠﻢ‪:‬‬
‫‪» [61-59‬ﺁﻳﺎ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﺗﻌﺠﺐ ﻣﻲﻛﻨﻴﺪ ﻭ ﺩﺭ ﺷﮕﻔﺖ ﻣﻲﺍﻓﺘﻴﺪ؟ ﻭ ﺁﻳﺎ ﻣﻲﺧﻨﺪﻳﺪ ﻭ ﮔﺮﻳﻪ‬
‫ﻧﻤﻲﻛﻨﻴﺪ؟ ﻭ ﺁﻳﺎ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﻏﻔﻠﺖ ﻭ ﻫﻮﺳﺮﺍﻧﻲ ﺑﺴﺮ ﻣﻲﺑﺮﻳﺪ؟«‬
‫ﺣﺴﺮﺕ ﻣﻲﺧﻮﺭﺩ ﻛﻪ ﭼﺮﺍ ﺍﻳﻦ ﻫﺸـﺪﺍﺭ ﺭﺍ ﻗﺒـﻮﻝ ﻧﻜﺮﺩﻧـﺪ ﻭ ﻧﻬﺎﻳﺘـﺎً ﺩﺭ ﺁﻳـﻪﻫـﺎﻱ ﺍﺧﻴـﺮ‪،‬‬
‫ﺳﺨﻨﺎﻧﻲ ﻛﻪ ﺩﻳﮕﺮ ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ‪» ،‬ﻧﻮﻥ«ﻱ ﺑﺮﺍﻳﺸﺎﻥ ﻧﻤﻲﮔﺬﺍﺭﺩ )ﻭ ﺁﻥﻫﺎ ﺭﺍ ﺣﺬﻑ ﻣﻲﻛﻨﺪ(‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪70‬‬

‫ﻣﺜﻼً – ﺑﻼﺗﺸﺒﻴﻪ – ﺩﺭ ﺑﺮﺧﻲ ﺳﺮﻭﺩﻫﺎ ﻭ ﻣﻮﺳﻴﻘﻲﻫﺎ ‪ 1‬ﺩﺭ ﺁﺧﺮ ﺑﻪ ﺗﺪﺭﻳﺞ ﻭ ﺁﻫﺴﺘﻪ ﺁﻫﺴـﺘﻪ‬
‫‪F50‬‬

‫ﺻﺪﺍﻱ ﻣﻮﺳﻴﻘﻲ ﻭ ﺁﻭﺍﺯ ﺭﺍ ﻛﻢ ﻛﺮﺩﻩ ﻭ ﻛﻤﺘﺮ ﻭ ﻛﻤﺘﺮ ﻣﻲﺷﻮﺩ ﺗﺎ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﺁﺧـﺮ ﺑـﺎ ﻛﻤﺘـﺮﻳﻦ‬
‫ﺻﻮﺕ ﺍﺯ ﺑﻴﻦ ﻣﻲﺭﻭﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﺎ‪:‬‬
‫﴿‪] ﴾    ‬ﺍﻟﻨﺠﻢ‪» [62 :‬ﺍﻛﻨﻮﻥ ﻛﻪ ﭼﻨﻴﻦ ﺍﺳﺖ ﺧﺪﺍ ﺭﺍ ﺳﺠﺪﻩ ﻛﻨﻴﺪ ﻭ‬
‫ﺍﻭ ﺭﺍ ﺑﭙﺮﺳﺘﻴﺪ«‪.‬‬
‫ﻛﻪ »ﻭﺍﻭ« ﺑﺪﻭﻥ »ﻧﻮﻥ« ﺁﻭﺭﺩﻩ ﻣﻲﺷﻮﺩ‪ .‬ﻣﺜﻞ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﺛﻨﺎ ﻛﻪ ﻣﻲﺧﻮﺍﻫـﺪ ﺳـﺨﻨﺎﻧﺶ ﺭﺍ‬
‫ﺑﻪ ﭘﺎﻳﺎﻥ ﺑﺮﺳﺎﻧﺪ‪ ،‬ﺁﻥ ﺭﺍ ﺑﻪ ﺁﺧﺮ ﻧﻤﻲﺭﺳﺎﻧﺪ؛ ﭼﻮﻥ ﺩﻳﮕﺮ ﻗﺎﺑﻞ ﺑﺤﺚ ﻛـﺮﺩﻥ ﻧﻴﺴـﺖ ﻭ ﺁﻥﻫـﺎ ﺭﺍ‬
‫ﺭﻫﺎ ﻛﺮﺩﻩ ﻭ ﻣﻲﺭﻭﺩ‪.‬‬
‫ﺍﻳﻦ ﻗﺮﺁﻥ ﺍﺳﺖ ﺑﺎ ﺍﻳﻦ ﺧﺼﻮﺻﻴﺎﺕ ﺩﺭ ﺍﻳﻦ ﭼﻬﺎﺭ ﺯﻣﻴﻨﻪ ﻛﻪ ﺑﺸﺮ ﺗﻤﺎﻡ ﺗﻮﺍﻥ ﻭ ﻧﻴﺮﻭﻱ ﺧﻮﺩ‬
‫ﺭﺍ ﺑﻪ ﻛﺎﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ )ﻭ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺑﺎ ﺁﻥ ﻣﻘﺎﺑﻠﻪ ﻛﻨﺪ(‪ .‬ﻭ ﺷﺨﺼﻲ ﺑـﺎ ﺁﻥ ﺧﺼﻮﺻـﻴﺎﺕ )ﻳﻌﻨـﻲ‬
‫ﭘﻴﺎﻣﺒﺮﻱ ﺍﻣ‪‬ﻲ ﻭ ﺩﺭﺱ ﻧﺨﻮﺍﻧﺪﻩ( ﺍﻳﻦ ﻗﺮﺁﻥ ﺭﺍ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺁﻳﺎ ﻣﻲﺷﻮﺩ ﺗﺼﻮﺭ ﻛﺮﺩ ﻛـﻪ ﺗﻤـﺎﻣﻲ‬
‫ﺑﺸﺮﻳﺖ ﺑﻪ ﺧﺎﻙ ﭘﺎﻱ ﭼﻴﺰﻱ ﻛﻪ ﺑﺸﺮﻱ ﺩﻳﮕﺮ ‪ -‬ﻛﻪ ﺍﻭ ﻫﻢ ﺣﺘﻲ ﺷﺎﻳﺪ ﺑﻪ ﺍﻧﺪﺍﺯﻩﻱ ﻳﻚ ﻫـﺰﺍﺭﻡ‬
‫ﺁﻥﻫﺎ ﺳﻮﺍﺩ ﻭ ﺩﺍﻧﺶ ﺗﺠﺮﺑﻲ ﻧﻤﻲﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ – ﺁﻭﺭﺩﻩ‪ ،‬ﻧﺮﺳﻨﺪ؟!‬
‫ﭘﺲ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﺭﺍﻫﻲ ﺟﺰ ﺗﺴﻠﻴﻢ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﮔﻔﺘﻪ ﻛﻪ »ﺍﻳﻦ ﻗﺮﺁﻥ ﻛﺎﺭ ﺑﺸﺮ ﻧﻴﺴـﺖ«‬
‫ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺘﻴﺠﻪﺍﻱ ﺩﻳﮕﺮ ﻏﻴﺮ ﺍﺯ ﺁﻥ ﻋﺎﻳﺪﻣﺎﻥ ﻧﻤﻲﺷﻮﺩ‪ .‬ﻭ ﺯﻣﺎﻧﻲ ﻛﻪ ﻛﺎﺭ ﺑﺸـﺮ ﻧﺒﺎﺷـﺪ‪ ،‬ﻣﻌﻠـﻮﻡ‬
‫ﺍﺳﺖ ﻛﻪ ﻏﻴﺮ ﺑﺸﺮ )ﻳﻌﻨﻲ ﻣﻮﺟﻮﺩﺍﺕ ﺩﻳﮕﺮ( ﻧﻴﺰ ﭘﺎﻳﻴﻦﺗﺮ ﺍﺯ ﺑﺸﺮ ﺍﻧﺪ‪:‬‬
‫ﻧــﻪ ﻛــﺎﻭﻭﺱ ﻣﺎﻧــﺪ ﻧــﻪ ﭘــﻮﺭ ﭘﺸــﻨﮓ‬ ‫ﺯ ﺟــﺎﻳﻲ ﻛــﻪ ﺭﺳــﺘﻢ ﮔﺮﻳــﺰﺩ ﺯ ﺟﻨــﮓ‬
‫ﺍﻳﻦﻫﺎﺳﺖ ﻛﻪ ﻣﺎ ﺭﺍ ﺑﻪ ﻣﻮﻣﻦ ﺑﻮﺩﻥ ﺑﻪ ﻭﺟﻮﺩ ﺧﺪﺍ ﻭﺍﺩﺍﺭ ﻣﻲﻛﻨﺪ‪ .‬ﺍﺯ ﻃﺮﻓﻲ ﺍﻳﻦ ﺩﻟﻴﻞ ﺍﺧﻴـﺮ‬
‫ﭘﺮﺑﺮﻛﺖﺗﺮﻳﻦ ﺩﻟﻴﻞ ﺍﺳﺖ‪ .‬ﭼﺮﺍ؟ ﭼﻮﻥ ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﺭ ﻳﻚ ﺯﻣﺎﻥ ﻫﻢ ﺍﺛﺒﺎﺕ ﻣـﻲﺷـﻮﺩ ﻛـﻪ ﻗـﺮﺁﻥ‬

‫‪ -1‬ﻃﻮﺭﻳﻜﻪ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻠﻤﺎﺕ »ﺁﻫﻨﮓ ﻭ ﻣﻮﺳﻴﻘﻲ« ﺭﺍ ﺟﻨﺎﺏ ﺍﺳﺘﺎﺩ ﺭﺣﻤﻪ ﺍﷲ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﺁﻥ ﺩﺭﺍﻳﻨﺠﺎ ﺑﺤﻴﺚ ﻳﻚ ﻣﺼﻄﻠﺢ ﻟﻐﻮﻱ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺮﺧﻲ ﺑﻪ ﺩﻻﻳﻞ ﻣﺨﺘﻠﻒ ﺁﻥﺭﺍ ﺷﺎﻳﺴـﺘﻪ ﻧﻤـﻲﺩﺍﻧﻨـﺪ‬
‫ﻭﻟﻲ ﺑﺮﺧﻲ ﺩﻳﮕﺮ ﺍﺷﻜﺎﻟﻲ ﺩﺭﺁﻥ ﻧﻤﻲﺑﻴﻨﻨﺪ‪ .‬ﻭﻟﻲ ﺑﺎ ﺁﻧﻬﻢ ﺑﻬﺘﺮ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ‪ ... :‬ﻧﻮﺍﻱ ﺧﻮﺵ ﻭ ﻟﺤﻦ‬
‫ﺷﻴﻮﺍ ﻭ ﺩﻟﻨﺸﻴﻦ ﻭ ﺯﻣﺰﻣﻪ ﺩﻟﺮﺑﺎﻱ ﻗﺮﺁﻥ ﺗﺎ ﺑﺎ ﻣﻮﺳﻴﻘﻲ ﻣﻌﺮﻭﻑ ﺍﺷﺘﺒﺎﻩ ﮔﺮﻓﺘﻪ ﻧﺸﻮﺩ‪) .‬ﻣ‪‬ﺼﺤﺢ(‬
 ‫‪71‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻛﻼﻡ ﺧﺪﺍﺳﺖ ﻭ ﻫﻢ ﻭﺟﻮﺩ ﺧﻮﺩ ﺧﺪﺍ ﺛﺎﺑﺖ ﻣﻲﺷﻮﺩ ﻭ ﻫﻢ ﺭﺳﺎﻟﺖ‪ ،‬ﻫﻢ ﺁﺧﺮﺕ ﻭ ﻫﻢ ﺑﻪ ﻃﻮﺭ‬
‫ﻛﻠﻲ ﺗﻤﺎﻡ ﻣﻀﺎﻣﻴﻦ ﻗﺮﺁﻧﻲ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﺍﺛﺒﺎﺕ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻓﻘﻂ ﺗﺴﻠﻴﻢ ﺷﺪﻥ ﺑـﻪ ﻗـﺮﺁﻥ ﺑـﺎﻗﻲ‬
‫ﻣﻲﻣﺎﻧﺪ‪.‬‬
‫ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻧﺴﺎﻧﻲ ﻻﺯﻡ ﺍﺳﺖ ﻛﻪ ﺯﻳﺮﻙ ﺑﻮﺩﻩ ﻭ ﺗﺴـﻠﻴﻢ ﺷـﻮﺩ ﻭ ﭘـﺲ ﺍﺯ ﺁﻥ ﻗـﺮﺁﻥ ﺑـﺮﺍﻳﺶ‬
‫ﺗﻮﺿﻴﺢ ﻣﻲﺩﻫﺪ ﻛﻪ ﺧﺪﺍ ﭼﮕﻮﻧﻪ ﺍﺳﺖ؟ ﻳﻌﻨﻲ ﺩﺍﺭﺍﻱ ﭼـﻪ ﺍﺳـﻤﺎء ﻭ ﺻـﻔﺎﺗﻲ ﺍﺳـﺖ؟ ﺁﺧـﺮﺕ‬
‫ﭼﮕﻮﻧﻪ ﺍﺛﺒﺎﺕ ﻣﻲﺷﻮﺩ ﻭ ﺣﻮﺍﺩﺙ ﺁﺧﺮﺕ ﭼﻪ ﭼﻴﺰﻫﺎﻳﻲ ﻫﺴﺘﻨﺪ؟ ﺧﺼﻮﺻﻴﺎﺕ ﺭﺳﺎﻟﺖ ﭼﮕﻮﻧﻪ‬
‫ﺍﺳﺖ؟ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺗﺮﺗﻴﺐ ﻣﻼﺋﻜﻪ ﻭ ﺟﻦ ﻭ ‪ . ...‬ﺍﺯ ﺑﻴﻨﺶ ﻭ ﺑﺮﻧﺎﻣﻪﻱ ﺯﻧﺪﮔﻲ ﻫﺮ ﺁﻧﭽﻪ ﺑﺨﻮﺍﻫﺪ‬
‫ﻋﺮﺿﻪ ﻣﻲﻛﻨﺪ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﻛﻪ ﺑﺸﺮ ﺑﻪ ﻋﻨﻮﺍﻥ ﺑﺸﺮ ﺩﺭ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺑـﺮﺍﻱ ﺣﺮﻛـﺖ ﺑـﻪ ﺳـﻮﻱ‬
‫ﻛﻤﺎﻝ ﺑﺪﺍﻥ ﻧﻴﺎﺯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻫﻤﮕﻲ ﺭﺍ )ﻣﻲﺗﻮﺍﻥ( ﺩﺭ ﺍﻳﻦ ﻗﺮﺁﻥ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩ‪ .‬ﻣﻲﻣﺎﻧﺪ ﺁﻥ ﻛﻪ‬
‫ﺑﺪﺍﻥ ﮔﻮﺵ ﻓﺮﺍ ﺩﻫﺪ ﻭ ﺑﺎ ﺳﻤﻊ ﺑﻪ ﺣﻀﻮﺭ ﻗﺮﺁﻥ ﺑﻴﺎﻳﺪ‪ .‬ﻗﺮﺁﻥ ﻫﺮ ﭼﻴﺰﻱ ﻛﻪ ﺑﻪ ﻭﻱ ﻣﻲﮔﻮﻳﺪ ﺁﻥ‬
‫ﺭﺍ ﺩﺭﻙ ﻛﺮﺩﻩ ﻭ ﺗﺴﻠﻴﻢ ﺷﻮﺩ ﻭ ﺁﻥ ﺭﺍ ﺭﺍﻫﻨﻤﺎﻱ ﺧﻮﻳﺶ ﺩﺭ ﺯﻧﺪﮔﻲ ﻗﺮﺍﺭ ﺩﻫﺪ‪ ،‬ﻛﻪ ﺑﺎ ﺍﻳﻦ ﻣﻮﺭﺩ‬
‫ﺑﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺳﻮﺍﻻﺕ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﻣﻲﺷﻮﺩ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺁﺧﺮﺕ ﺍﺯ ﻃﺮﻳﻖ ﺩﻟﻴﻞ ﻭﺣﻲ‬

‫ﺍﻛﻨﻮﻥ ﻛﻪ ﺑﻪ ﺍﻳﻨﺠﺎ ﺭﺳﻴﺪﻳﻢ ﻭ ﺍﺛﺒﺎﺕ ﺷﺪ ﻛﻪ ﺍﻳﻦ ﻗﺮﺁﻥ )ﺍﺯ ﺟﺎﻧﺐ ﭼﻪ ﻛﺴﻲ ﻭ( ﺩﺍﺭﺍﻱ ﭼـﻪ‬
‫ﺧﺼﻮﺻﻴﺎﺗﻲ ﺍﺳﺖ‪ ،‬ﭘﺎﺳﺦ ﺳﻮﺍﻻﺗﻲ ﻛﻪ ﻣﻲﮔﻮﻳﻨﺪ »ﺩﻟﻴﻞ ﻣﻨﻄﻘﻲ ﺑـﺮﺍﻱ ﺍﺛﺒـﺎﺕ ﻭﺟـﻮﺩ ﺁﺧـﺮﺕ‬
‫ﭼﻴﺴﺖ؟« ﺭﺍ ﺑﺎ ﻛﻤﻚ ﻭ ﺭﺍﻫﻨﻤﺎﺋﻲ ﻗﺮﺁﻥ ﻣﻲﮔﻴﺮﻳﻢ‪.‬‬
‫ﻗﺮﺁﻥ ﺩﺭ ﺩﻭ ﺯﻣﻴﻨﻪ ﺑﺮﺍﻱ ﺁﺧﺮﺕ ﺍﺳﺘﺪﻻﻝ ﻣﻲﺁﻭﺭﺩ‪ .‬ﻳﻜـﻲ ﺩﺭ ﺯﻣﻴﻨـﻪﻱ ﺑﻴـﺎﻥ ﺍﻣﻜـﺎﻥ ﺁﻥ ‪ 1‬ﻭ‬
‫‪F51‬‬

‫ﺩﻳﮕﺮﻱ ﺩﺭ ﺍﻳﻦ ﻛﻪ ﻭﺍﺟﺐ ﺍﺳﺖ‪.‬‬

‫ﺍﻭﻟﻲ ﺩﺭ ﺳﻪ ﺑﺨﺶ ﺑﺮﺍﻳﺶ ﺍﺳﺘﺪﻻﻝ ﻣﻄﺮﺡ ﻣﻲﺷﻮﺩ‪ .‬ﻛﺴﻲ ﻛﻪ ﺑـﻪ ﻭﺟـﻮﺩ ﺁﺧـﺮﺕ ﻣﻌﺘﻘـﺪ‬
‫ﻧﻴﺴﺖ ﺑﻪ ﺧﺎﻃﺮ ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﭼﻴﺰ ﺍﺳﺖ‪ :‬ﻳﺎ ﻧﺰﺩ ﺧـﺪﺍ ﺍﺷـﻜﺎﻟﻲ ﻭﺟـﻮﺩ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﺪ ﻭ ﺍﻭ‬
‫ﻋﺎﺟﺰ ﻭ ﻧﺎﺗﻮﺍﻥ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺍﻳﻦ ﻛﻪ ﺫﺍﺕ ﻋﻤﻞ )ﺁﺧﺮﺕ( ﻳﻌﻨـﻲ ﺯﻧـﺪﻩﺷـﺪﻥ ﻣﺮﺩﮔـﺎﻥ‪ ،‬ﻧﺸـﺪﻧﻲ‬
‫ﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﭘﻠﻪﻱ ﺍﻭﻝ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻱ ﺍﻭﻟﻲ ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬ﻛﺴﻲ ﻛﻪ ﺍﻳﻦ ﭼﻨﻴﻦ ﺁﺳﻤﺎﻥﻫﺎ ﻭ ﺯﻣﻴﻦ ﺑﺎ ﺁﻥ‬
‫ﻫﻤﻪ ﻋﻈﻤﺖ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ‪ ،‬ﺁﻳﺎ ﺩﻳﮕﺮ ﺍﻣﻜﺎﻥ ﺗﺼﻮﺭ ﻣﺤﺪﻭﺩﻳﺖ ﺑﺮﺍﻱ ﻗﺪﺭﺗﺶ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؟‬
‫ﭘﺲ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﺴﻲ ﻛﻪ ﺁﻥﻫﺎ ﺭﺍ ﺑﻴﺎﻓﺮﻳﻨﺪ‪ ،‬ﺯﻧﺪﻩ ﻛﺮﺩﻥ ﺍﻣﺜﺎﻝ ﺷﻤﺎ ﺑﺮﺍﻳﺶ ﺑﺴﻴﺎﺭ ﺳﺎﺩﻩ ﺍﺳﺖ‪:‬‬
‫﴿‪﴾               ‬‬
‫]ﻳﺲ‪» [81 :‬ﺁﻳﺎ ﻛﺴﻲ ﻛﻪ ﺁﺳﻤﺎﻧﻬﺎ ﻭ ﺯﻣﻴﻦ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ‪ ،‬ﻗﺪﺭﺕ ﻧﺪﺍﺭﺩ )ﺍﻧﺴﺎﻧﻬﺎﻱ ﺧﺎﻙ‬
‫ﺷﺪﻩ ﺭﺍ ﺩﻭﺑﺎﺭﻩ( ﺑﻪ ﮔﻮﻧﺔ ﺧﻮﺩﺷﺎﻥ ﺑﻴﺎﻓﺮﻳﻨﺪ؟ ﺁﺭﻱ! )ﻣﻲﺗﻮﺍﻧﺪ ﭼﻨﻴﻦ ﻛﻨﺪ( ﭼﺮﺍ ﻛﻪ ﺍﻭ ﺁﻓﺮﻳﺪﮔﺎﺭ‬
‫ﺑﺲ ﺁﮔﺎﻩ ﻭ ﺩﺍﻧﺎ ﺍﺳﺖ«‪.‬‬
‫ﭘﺲ ﺍﻳﻦ ﺁﻳﻪ ﺑﻴﺎﻧﮕﺮ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺍﺳﺖ ﻛﻪ ﻗﺪﺭﺕ ﺧﺪﺍﻭﻧﺪ ﺑﺴﻴﺎﺭ ﻭﺳﻴﻊ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻧﻴـﺰ‬
‫)ﻳﻌﻨﻲ ﺯﻧﺪﻩ ﻛﺮﺩﻥ ﻣﺮﺩﮔﺎﻥ( ﺩﺭ ﺳﻴﻄﺮﻩﻱ ﻗﺪﺭﺗﺶ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩ‪.‬‬

‫‪ -1‬ﻳﻌﻨﻲ ﭼﻴﺰﻱ ﺷﺪﻧﻲ ﺍﺳﺖ ﻭ ﻣﻤﺘﻨﻊ ﻧﻴﺴﺖ‪.‬‬

 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪74‬‬

‫ﺩﺭ ﻣﺮﺣﻠﻪﻱ ﺩﻭﻡ‪ ،‬ﺩﺭﺟﻪﺍﻱ ﻧﺰﺩﻳﻜﺘﺮ ﻣﻲﺷﻮﺩ ﻭ ﻣﻲﻓﺮﻣﺎﻳﺪ‪ :‬ﻣﮕﺮ ﻣﺴـﺄﻟﻪ‪ ،‬ﻣﻮﺿـﻮﻉ ﺣﻴـﺎﺕ‬
‫ﺩﺍﺩﻥ ﺑﻪ ﻣﺮﺩﮔﺎﻥ ﻧﻴﺴﺖ؟ ﻛﺴﻲ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺑﺎ ﺑﺎﺭﺍﻧﺪﻥ ﺑﺎﺭﺍﻥ ﺍﻳـﻦ ﺯﻣـﻴﻦ ﻣـﺮﺩﻩ ﺭﺍ ﺩﻭﺑـﺎﺭﻩ ﺯﻧـﺪﻩ‬
‫ﮔﺮﺩﺍﻧﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﻫﻤﻪ ﮔﻴﺎﻩ ﻭ ﺩﺭﺧﺖ ﺣﻴﺎﺕ ﺑﺪﻫﺪ ﭘﺲ ﺁﻳﺎ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺑـﻪ ﺍﻧﺴـﺎﻥ ﻧﻴـﺰ ﺣﻴـﺎﺕ‬
‫ﺑﺒﺨﺸﺪ؟ ﺣﻴﺎﺕ‪ ،‬ﺣﻴﺎﺕ ﺍﺳﺖ ﻭ ﺯﻣﺎﻧﻲ ﻛﻪ ﺗﻮﺍﻧﺎﻳﻲ ﺍﻳﺠﺎﺩ ﻧـﻮﻋﻲ ﺍﺯ ﺁﻥ ﺭﺍ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﺪ‪ ،‬ﻧـﻮﻉ‬
‫ﺩﻳﮕﺮ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﻫﻤﻴﻦ ﺗﺮﺗﻴﺐ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻴﺎﻓﺮﻳﻨﺪ‪.‬‬
‫﴿‪] ﴾...       ‬ﻳﺲ‪» [80 :‬ﺁﻥ ﺫﺍﺗﻲ ﻛﻪ ﺍﺯ ﺩﺭﺧﺖ ﺳﺒﺰ‪،‬‬
‫ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﺗﺶ ﺑﻴﺎﻓﺮﻳﺪﻩ ﺍﺳﺖ«‪.‬‬
‫ﻭ ﺩﺭ ﺟﺎﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﭼﻮﻥ ﺳﻮﺭﻩﻱ »ﻕ« ﺑﺮﺍﻱ ﺩﻟﻴﻞ ﺍﻭﻝ ﭼﻨﻴﻦ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫﴿‪             ‬‬

‫‪               ‬‬

‫‪] ﴾‬ﻕ‪» [8 - 6 :‬ﺁﻳﺎ ﺁﻧﺎﻥ )ﺗﺎﻛﻨﻮﻥ ﺳﺮ ﺑﻠﻨﺪ ﻧﻜﺮﺩﻩﺍﻧﺪ ﻭ( ﺑﻪ ﺁﺳﻤﺎﻥ ﻧﻨﮕﺮﻳﺴﺘﻪﺍﻧﺪ ﻛﻪ ﻣﺎ‬
‫ﭼﮕﻮﻧﻪ ﺁﻥ ﺭﺍ ﺑﻨﺎ ﻛﺮﺩﻩﺍﻳﻢ ﻭ ﺁﺭﺍﺳﺘﻪﺍﻳﻢ ﻭ ﻫﻴﭻ ﮔﻮﻧﻪ ﺧﻠﻞ ﻭ ﺷﻜﺎﻓﻲ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ؟ ﻭ ﺯﻣﻴﻦ ﺭﺍ‬
‫ﮔﺴﺘﺮﺍﻧﻴﺪﻩﺍﻳﻢ‪ ،‬ﻭ ﺩﺭ ﺁﻥ ﻛﻮﻩﻫﺎﻱ ﻣﺤﻜﻢ ﻭ ﭘﺎﺑﺮﺟﺎﺋﻲ ﺭﺍ ﻓﺮﻭ ﺍﻓﻜﻨﺪﻩﺍﻳﻢ‪ ،‬ﻭ ﺍﺯ ﻫﺮ ﻧﻮﻉ ﮔﻴﺎﻩ‬
‫ﺑﻬﺠﺖﺍﻧﮕﻴﺰ ﻭ ﻣﺴﺮﺕﺑﺨﺶ ﺩﺭ ﺁﻥ ﺭﻭﻳﺎﻧﺪﻩﺍﻳﻢ‪) .‬ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺁﻓﺮﻳﺪﻩﺍﻳﻢ( ﺑﻪ ﻣﻨﻈﻮﺭ ﺑﻴﻨﺶ ﻭ‬
‫ﺑﻴﺪﺍﺭﻱ ﺑﺨﺸﻴﺪﻥ ﺑﻪ ﺟﻤﻠﮕﻲ ﺑﻨﺪﮔﺎﻥ ﺗﻮﺑﻪﻛﺎﺭ)ﻱ ﻛﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺑﻪ ﺳﻮﻱ ﺁﻓﺮﻳﺪﮔﺎﺭﺷﺎﻥ‬
‫ﺑﺮﮔﺮﺩﻧﺪ(«‪.‬‬
‫ﺍﻳﻦ ﺑﺮﺍﻱ ﺩﻟﻴﻞ ﺍﻭﻝ ﺍﺳﺖ ﻛﻪ ﺧﺼﻮﺻﻴﺎﺕ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣـﻴﻦ ﻣﻼﺣﻀـﻪ ﺷـﻮﺩ ﻭ ﺍﻧﺴـﺎﻥ ﺑـﻪ‬
‫ﻭﺳﻴﻠﻪﻱ ﺁﻥ ﺩﺭﻙ ﻛﻨﺪ ﻛﻪ ﺧﺪﺍ ﻣﻲﺗﻮﺍﻧﺪ ﺁﻥ ﻛﺎﺭﻫﺎ ﺭﺍ ﻧﻴﺰ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪.‬‬
‫ﺑﺮﺍﻱ ﻣﻮﺭﺩ ﺩﻭﻡ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫﴿‪             ‬‬

‫‪] ﴾             ‬ﻕ‪[11 – 9 :‬‬
 ‫‪75‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫»ﻭ ﺁﺏ ﭘﺮﺑﺮﻛﺘﻲ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺎﺯﻝ ﻛﺮﺩﻳﻢ ﻭ ﺑﻪﻭﺳﻴﻠﻪﻱ ﺁﻥ‪ ،‬ﺑﺎﻍﻫﺎ ﻭ ﺩﺍﻧـﻪﻫـﺎﻱ ﺩﺭﻭﻛﺮﺩﻧـﻲ‬
‫ﺭﻭﻳﺎﻧﺪﻳﻢ‪ .‬ﻭ ﻧﻴﺰ ﺩﺭﺧﺘﺎﻥ ﺑﻠﻨﺪ ﺧﺮﻣﺎ ﻛﻪ ﺧﻮﺷﻪﻫﺎﻱ ﻣﺘﺮﺍﻛﻤﻲ ﺍﺯ ﻣﻴﻮﻩ ﺩﺍﺭﻧﺪ‪ .‬ﺗﺎ ﺭﻭﺯﻱ ﺑﻨـﺪﮔﺎﻥ‬
‫ﺑﺎﺷﺪ‪ .‬ﻭ ﺑﺎ ﺁﻥ ﺁﺏ ﭘﺮﺑﺮﻛﺖ‪ ،‬ﺯﻣﻴﻦ ﻣـﺮﺩﻩ ﺭﺍ ﺯﻧـﺪﻩ ﺳـﺎﺧﺘﻴﻢ‪ .‬ﺑﻴـﺮﻭﻥ ﺁﻣـﺪﻥ )ﺍﺯ ﮔﻮﺭﻫـﺎ ﻧﻴـﺰ(‬
‫ﻫﻤﻴﻦﮔﻮﻧﻪ ﺍﺳﺖ«‪.‬‬
‫ﺩﺭ ﻧﺘﻴﺠﻪ‪ ،‬ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﺑﺴﻴﺎﺭ ﻋﺠﻴﺐ ﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍ ﺑﺴﻴﺎﺭ ﺳﺎﺩﻩ ﻣﻲﻛﻨﺪ‪ .‬ﻣﻲﻓﺮﻣﺎﻳﺪ ﻛﻪ ﺑﺎ ﺍﻳﻦ‬
‫ﺁﺏ ﺳﺮﺯﻣﻴﻨﻲ ﻣﺮﺩﻩ ﺭﺍ ﺯﻧﺪﻩ ﻛﺮﺩﻳﻢ ﻭ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻥ ﺷﻤﺎ ﺍﺯ ﻗﺒﺮ ﻧﻴﺰ ﻫﻤـﻴﻦ ﮔﻮﻧـﻪ ﺍﺳـﺖ‪ .‬ﺍﺯ ﺁﻥ‬
‫)ﺯﻧﺪﻩ ﺷﺪﻥ ﺳﺮﺯﻣﻴﻦ( ﺑﻪ ﻋﻨﻮﺍﻥ »ﺍﺣﻴﺎء« ﻧﺎﻡ ﻣﻲﺑﺮﺩ ﻭ ﺍﺯ ﺍﻳﻦ )ﺯﻧﺪﻩ ﺷﺪﻥ ﻣﺮﺩﮔﺎﻥ( ﺑـﻪ ﻋﻨـﻮﺍﻥ‬
‫»ﺑﻴﺮﻭﻥ ﺁﻣﺪﻥ«‪ .‬ﻳﻌﻨﻲ ﺩﻳﮕﺮ ﺑﻪ ﻗﺪﺭﻱ ﺳﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ ﻛﻪ ﺑـﻪ ﺯﻣـﻴﻦ‬
‫ﺣﻴﺎﺕ ﺩﺍﺩﻩ ﺷﺪ ﺍﻣﺎ ﺷﻤﺎ ﻓﻘﻂ ﺑﻴﺮﻭﻥ ﻣﻲﺁﺋﻴﺪ‪ .‬ﻭﻗﺘﻲ ﻛﻪ ﺛﺎﺑﺖ ﺷﺪ ﻛﻪ ﺣﻴﺎﺕ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻓﻘـﻂ‬
‫ﺑﻴﺮﻭﻥ ﺁﻣﺪﻥ ﺷﻤﺎ ﺍﺯ ﻗﺒﻮﺭ ﺑﺎﻗﻲ ﻣﻲﻣﺎﻧﺪ‪ .‬ﻛﺴﻲ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺍﻳﻦ ﻛﺎﺭ )ﻳﻌﻨﻲ ﺯﻧﺪﻩﻛـﺮﺩﻥ ﺯﻣـﻴﻦ( ﺭﺍ‬
‫ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ ﺁﻥ ﻳﻜﻲ ﻫﻢ ﺟﺎﻣﻪﻱ ﻋﻤﻞ ﺑﭙﻮﺷﺎﻧﺪ‪.‬‬
‫ﺩﺭ ﭘﻠﻪﻱ ﺳﻮﻡ‪ ،‬ﺑﻪ ﻃﻮﺭ ﻛﺎﻣﻞ ﻧﺰﺩﻳﻚ ﻣﻲﺷﻮﺩ ﻭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳـﺪ‪ :‬ﺧـﻮﺏ ﺍﻛﻨـﻮﻥ‬
‫ﺁﻥﻫﺎ ﺭﺍ ﺧﻠﻖ ﻛﺮﺩﻳﻢ ﻭ ﻫﻴﭻﮔﺎﻩ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺷـﻤﺎ ﻋـﺎﺟﺰ ﻭ ﻧـﺎﺗﻮﺍﻥ ﻧﮕﺸـﺘﻪﺍﻳـﻢ ﭘـﺲ ﺩﻭﺑـﺎﺭﻩ‬
‫ﻣﻲﺗﻮﺍﻧﻴﻢ ﺷﻤﺎ ﺭﺍ ﺯﻧﺪﻩ ﻛﻨﻴﻢ‪:‬‬
‫﴿‪               ‬‬

‫‪                ‬‬

‫‪] ﴾        ‬ﻕ‪» [18– 15 :‬ﺁﻳﺎ‬ ‫‪   ‬‬

‫ﻣﮕﺮ ﻣﺎ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﻧﺨﺴﺘﻴﻦ ﻋﺎﺟﺰ ﻭ ﺩﺭﻣﺎﻧﺪﻩ ﺷﺪﻳﻢ؟ )ﻫﺮﮔﺰ؛( ﺑﻠﻜﻪ ﺁﻧﺎﻥ ﺑﺎﺯ ﻫﻢ ﻧﺴﺒﺖ ﺑﻪ‬
‫ﺁﻓﺮﻳﻨﺶ ﻧﻮ )ﻭ ﺩﻭﺑﺎﺭﻩ( ﺩﺭ ﺷﻚ ﻭ ﺗﺮﺩﻳﺪﻧﺪ‪ .‬ﻭ ﺑﻪﺭﺍﺳﺘﻲ ﻣﺎ‪ ،‬ﺍﻧﺴﺎﻥ ﺭﺍ ﺁﻓﺮﻳﺪﻩﺍﻳﻢ ﻭ‬
‫ﻭﺳﻮﺳﻪﻫﺎﻱ ﻧﻔﺲ ﺍﻭ ﺭﺍ ﻣﻲﺩﺍﻧﻴﻢ؛ ﻭ ﻣﺎ ﺍﺯ ﺭگ ﮔﺮﺩﻥ ﺑﻪ ﺍﻭ ﻧﺰﺩﻳﻚﺗﺮﻳﻢ‪ .‬ﺁﻥﮔﺎﻩ ﻛﻪ ﺁﻥ ﺩﻭ‬
‫ﻓﺮﺷﺘﻪﻱ ﻧﺸﺴﺘﻪ ﺩﺭ ﺭﺍﺳﺖ ﻭ ﭼﭗ )ﺁﺩﻣﻲ‪ ،‬ﻧﻴﻜﻲﻫﺎ ﻭ ﺑﺪﻱﻫﺎﻳﺶ ﺭﺍ( ﺩﺭﻳﺎﻓﺖ ﻣﻲﻛﻨﻨﺪ )ﻭ‬
‫ﻣﻲﻧﻮﻳﺴﻨﺪ(‪) .‬ﺍﻧﺴﺎﻥ( ﻫﻴﭻ ﺳﺨﻨﻲ ﺑﺮ ﺯﺑﺎﻥ ﻧﻤﻲﺁﻭﺭﺩ ﻣﮕﺮ ﺁﻧﻜﻪ ﻧﺰﺩﺵ‪ ،‬ﻧﮕﻬﺒﺎﻧﻲ )ﺑﺮﺍﻱ ﻧﻮﺷﺘﻦ‬
‫ﺁﻥ( ﺣﻀﻮﺭ ﺩﺍﺭﺩ«‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪76‬‬

‫ﻣﮕﺮ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﻧﺨﺴﺘﻴﻦ ﺷﻤﺎ ﺩﺭﻣﺎﻧﺪﻩ ﻭ ﻋﺎﺟﺰ ﺑﻮﺩﻳﻢ؟ ﺧﻮﺏ ﺍﻳﻦ ﺷﻤﺎﺋﻴﺪ ﻛﻪ ﺁﻓﺮﻳﺪﻩﺍﻳﻢ‬
‫ﭘﺲ ﻣﻲﺗﻮﺍﻧﻴﻢ )ﭘﺲ ﺍﺯ ﻣﺮﮔﺘﺎﻥ( ﺩﻭﺑﺎﺭﻩ ﺷﻤﺎ ﺭﺍ ﺯﻧﺪﻩ ﮔﺮﺩﺍﻧﻴﻢ‪.‬‬
‫ﻭ ﺍﺻﻮﻻ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺗﻔﻜﺮ ﻛﻨﺪ ﻭ ﺑﻪ ﻳﺎﺩ ﺁﻭﺭﺩ‪) ،‬ﺧﻮﺍﻫﺪ ﺩﻳـﺪ( ﻛـﻪ ﻫـﺮ ﺭﻭﺯ ﻭ ﻫـﺮ ﻟﺤﻈـﻪ‬
‫ﻗﻴﺎﻣﺖ ﺍﺳﺖ‪ .‬ﺑﻪ ﺭﺍﺳﺘﻲ ﻫﺮ ﻟﺤﻈﻪ ﭼﻨﺪ ﺳﻠﻮﻝ ﺯﻧﺪﻩ ﺩﺭ ﺑﺪﻧﺶ ﻣﻲﻣﻴﺮﻧـﺪ؟ ﻭ ﭼـﻪ ﻗـﺪﺭ ﻣـﻮﺍﺩ‬
‫ﻏﺬﺍﻳﻲ ﺑﻪ ﺳﻠﻮﻝ ﺗﺒﺪﻳﻞ ﻣﻲﺷﻮﻧﺪ ﻭ ﺣﻴﺎﺕ ﻣﻲﮔﻴﺮﻧﺪ؟ ﻭ ﻫﺮ ﻟﺤﻈﻪ ﭼﻘﺪﺭ )ﭼﺮﺧـﻪﻱ( ﺣﻴـﺎﺕ‬
‫ﺩﺭ ﻣﻮﺭﺩ ﮔﻴﺎﻫﺎﻥ ﻭ ﺩﺭﺧﺘﺎﻥ ﺭﻭﻱ ﻣﻲﺩﻫﺪ؟‬
‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻣﮕﺮ ﺧﻮﺩ ﻭ ﺍﻃﺮﺍﻓﻴﺎﻧﺶ ﻛﻪ ﺩﺭ ﺁﻥ ﭼﻴﻨﻪ ‪ 1‬ﺯﻧﺪﮔﻲ ﻣﻲﻛﻨﻨﺪ ﻫﻤﺎﻧﻬﺎﻳﻲ ﻫﺴﺘﻨﺪ‬
‫‪F52‬‬

‫ﻛﻪ ﻗﺒﻼ ﺑﻮﺩﻧﺪ؟ ﻣﮕﺮ ﺧـﺎﻙ ﻭ ﻛـﻮﺩ ﺣﻴـﻮﺍﻧﻲ ﻭ ‪ ...‬ﻧﺒﻮﺩﻧـﺪ ﻛـﻪ ﺍﻛﻨـﻮﻥ ﺧـﻮﺩ ﺭﺍ ﭼﻨـﺎﻥ ﻣﻬـﻢ‬
‫ﻣﻲﺍﻧﮕﺎﺭﻧﺪ ﻛﻪ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻲﻓﺮﻣﺎﻳﺪ ﺑﻪ »ﺧَﺼ‪‬ﻴﻢ‪ ‬ﻣ‪‬ﺒِﻴﻦٌ« ‪ 2‬ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺍﻧـﺪ‪ ،‬ﺁﻥ ﻗـﺪﺭ‬
‫‪F53‬‬

‫ﺟﺴﺎﺭﺕ ﻳﺎﻓﺘﻪ ﺍﻧﺪ ﻛﻪ ﭘﺎﺭﻩﺍﻱ ﺍﺳﺒﺎﺏ ﭘﻮﺳﻴﺪﻩ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﮔﺮﻓﺘﻪ ﻭ )ﻭ ﺑﺎ ﺣﺎﻟﺘﻲ ﺗﻤﺴﺨﺮ ﺁﻣﻴﺰ(‬
‫ﻣﻲﮔﻮﻳﻨﺪ ﻛﻪ »ﭼﻪ ﻛﺴﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺍﻳﻦﻫﺎ ﺭﺍ ﺯﻧﺪﻩ ﻛﻨﺪ؟«‬
‫ﺁﺧﺮ ﺧﻮﺩﺵ ﺍﺯ ﭼﻪ ﭼﻴﺰﻱ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ؟ ﺻﺪ ﺳﺎﻝ ﭘﻴﺶ‪ ،‬ﻫﻴﭻ ﻛﺪﺍﻡ ﺍﺯ ﺍﻳﻦ ﻛﺴـﺎﻧﻲ‬
‫ﻛﻪ ﺭﺷﻴﺪ ﻭ ﺗﻨﻮﻣﻨﺪ ﺭﻭﻱ ﺯﻣﻴﻦ ﺑﻪ ﮔﺸﺖ ﻭ ﮔﺬﺍﺭ ﻣﻲﭘﺮﺩﺍﺯﻧﺪ‪ ،‬ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﻫﻤﻪﻱ ﺁﻥﻫـﺎ‬
‫ﺍﺯ ﺑﻲﺟﺎﻧﻲ ﺑﻪ ﺍﻳﻨﺠﺎ ﺭﺳﻴﺪﻩ ﺍﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﺩﻻﺋﻞ‪ ،‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﺍﺛﺒﺎﺕ ﻣﻲﻛﻨﺪ ﻛﻪ ﻫﻢ ﺍﻳﻦ ﻛـﺎﺭ )ﻳﻌﻨـﻲ ﺯﻧـﺪﻩ ﻛـﺮﺩﻥ ﻣﺮﺩﮔـﺎﻥ(‬
‫ﺷﺪﻧﻲ ﺍﺳﺖ ﻭ ﻫﻢ ﺍﻭ ﻗﺪﺭﺕ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﺍﺯ ﻣﺒﺤﺚ ﺯﻣﻴﻨﻪﻱ ﺑﻴﺎﻥ ﺍﻣﻜﺎﻥ‪.‬‬
‫ﻭ ﺍﻣﺎ ﺩﺭ ﺯﻣﻴﻨﻪﻱ ﻭﺟﻮﺏ ﺁﺧﺮﺕ ﺑﺎﻳﺪ ﮔﻔﺖ ﻛﻪ ﺍﻣﻜﺎﻥ ﺩﺍﺭﺩ ﭼﻴﺰﻱ ﻣﻤﻜﻦ ﺑﺎﺷﺪ ﺍﻣﺎ ﻟﺰﻭﻣﻲ‬
‫ﺑﺮ ﻭﺍﺟﺐﺑﻮﺩﻥ ﺁﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﻣﺎ ﻗﺮﺁﻥ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻧﺨﻴﺮ! ﺑﺎ ﭼﻨـﺪ ﺷـﺮﻁ ﻟـﺰﻭﻡ ﭘﻴـﺪﺍ‬
‫ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪:‬‬
‫ﻳﻚ‪ :‬ﺁﻧﭽﻪ ﺩﺭ ﻣﻮﺭﺩ ﺑﺮﻫﺎﻥ ﻧﻈﻢ ﺑﻴﺎﻥ ﻛﺮﺩﻳﻢ ﻛﻪ‪:‬‬

‫‪ -1‬ﺭﺩﻳﻔﻲ ﺍﺯ ﺩﻳﻮﺍﺭ ﮔﻠﻲ‪) .‬ﻣﺘﺮﺟﻢ(‬

‫‪ -2‬ﺩﺷﻤﻦ ﺁﺷﻜﺎﺭ )ﺳﻮﺭﻩﻱ ﻧﺤﻞ‪ ،‬ﺁﻳﻪ‪.(4 :‬‬
 ‫‪77‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫‪] ﴾  ‬ﺍﻷﻋﻠــﻲ‪ 2:‬ﻭ ‪» [3‬ﺫﺍﺗــﻲ ﻛــﻪ ﺁﻓﺮﻳــﺪ ﻭ‬ ‫﴿‪     ‬‬

‫ﻣﻨﻈﻢ ﻭ ﻣﺮﺗﺐ ﺳﺎﺧﺖ‪ .‬ﻭ ﺫﺍﺗﻲ ﻛﻪ )ﺳﻌﺎﺩﺕ ﻭ ﺷﻘﺎﻭﺕ ﺭﺍ( ﻣﻘﺪﺭ ﻛﺮﺩ ﻭ ﻫﺪﺍﻳﺖ ﻧﻤﻮﺩ«‪.‬‬
‫ﻳﻌﻨﻲ ﺩﺭ ﺍﻳﻨﺠﺎ ﺟﻬﺖﺩﺍﺭ ﺑﻮﺩﻥ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﻄﺮﺡ ﺷﺪ ﻛﻪ ﻫﺮﭼﻴﺰﻱ ﺑـﺎ ﻛﻤ‪‬ﻴـﺖ ﻭ ﻛﻴﻔﻴـﺖ ﻭ‬
‫ﻗﺪﺭﺗﻲ ﻣﻌﻴﻦ‪ ،‬ﺩﺭ ﺟﻬﺘﻲ ﺧﺎﺹ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﻣﻘﺼﺪﻱ ﻣﺸﺨﺺ ﺣﺮﻛﺖ ﻣﻲﻛﻨﺪ‪ .‬ﭘﺲ ﺍﻳـﻦ‬
‫ﻋﺎﻟﻢ ﺟﻬﺖﺩﺍﺭ ﺍﺳﺖ‪.‬‬
‫ﺁﻳﺎ ﺍﻣﻜﺎﻥ ﺩﺍﺭﺩ ﺑﻪ ﻳﻚﺑﺎﺭﻩ ﺍﺯ ﺟﻬﺖﺩﺍﺭﻱ ﺍﻓﺘﺎﺩﻩ ﻭ ﺑﺪﻭﻥ ﻫـﻴﭻ ﻣﻘﺼـﺪﻱ ﺑﻤﺎﻧـﺪ ﻭ ﭘـﺲ ﺍﺯ‬
‫ﻣﺪﺗﻲ ﻧﻴﺰ ﻗﻴﺎﻣﺘﻲ ﺑﻪ ﺩﻧﺒﺎﻝ ﺁﻥ ﺑﻪ ﻭﻗﻮﻉ ﻧﭙﻴﻮﻧـﺪﺩ؟ ﺟﻬـﺖﺩﺍﺭﻱ ﻛـﻪ ﺍﻳـﻦ ﻋـﺎﻟﻢ ﺩﺍﺭﺩ ﺩﺭ ﺑﺮﺍﺑـﺮ‬
‫ﺑﻲﺟﻬﺖ ﺑﻮﺩﻧﻲ ﻛﻪ ﻻﺯﻣﻪﻱ ﺁﻥ ﻧﻔﻲ ﻗﻴﺎﻣﺖ ﺍﺳﺖ ﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ‪.‬‬
‫ﺩﻭ‪ :‬ﻫﺮ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﺸﺎﻫﺪﻩ ﻣﻲﻛﻨﻴﻢ ﺩﺍﺭﺍﻱ ﺗﻘﺎﺑﻞ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻱ ﻣﺜﺎﻝ »ﻟﻴـﻞ ﻭ‬
‫ﻧﻬﺎﺭ«‪» ،‬ﺷﻤﺲ ﻭ ﻗﻤﺮ«‪» ،‬ﺳﻤﺎء ﻭ ﺍﺭﺽ«‪» ،‬ﺫﻛﺮ ﻭ ﺍﻧﺜﻲ« ﻭ ﺑﻪ ﻃﻮﺭ ﻛﻠﻲ‪:‬‬
‫]ﺍﻟﺬﺍﺭﻳﺎﺕ‪» [49 :‬ﻭ ﺍﺯ ﻫﺮ ﭼﻴﺰﻱ‬ ‫﴿‪﴾       ‬‬

‫ﺩﻭﮔﻮﻧﻪ ﺁﻓﺮﻳﺪﻳﻢ ﺗﺎ ﭘﻨﺪ ﺑﮕﻴﺮﻳﺪ«‪.‬‬

‫ﻛﻠﻤﻪﻱ ﺯﻭﺝ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻣﻌﻨﺎﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﻭ ﻣﻮﺟﻮﺩ ﻭﻗﺘﻲ ﺑﺎ ﻫﻢ ﺟﻤﻊ ﻣﻲﺷﻮﻧﺪ‪،‬‬
‫ﻣﻜﻤﻞ ﻳﻜﺪﻳﮕﺮ ﻣﻴﮕﺮﺩﻧﺪ‪ .‬ﻳﻌﻨﻲ )ﻓﺮﺿﺎً( ﺍﻳﻦ ﭼﻨﺪ ﺩﺭﺻﺪ ﺍﺯ ﭘﺎﺭﻩﺍﻱ ﺧﺼﻮﺻﻴﺎﺕ ﺭﺍ ﺩﺍﺭﺍ ﺍﺳﺖ‬
‫ﻭ ﺩﻳﮕﺮﻱ ﻫﻢ ﭼﻨﺪ ﺩﺭﺻﺪ ﻭ ﺑﺎ ﻫﻢ ﺟﻤﻊ ﺷﺪﻩ ﻭ ﻣﻜﻤﻞ ﻫﻢ ﻣﻲﺷﻮﻧﺪ ﻭ ﻛﻤﺎﻟﻲ ﺍﺯ ﺁﻥ ﺣﺎﺻﻞ‬
‫ﻣﻲﻧﻤﺎﻳﺪ‪ 1 .‬ﻭ ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﻫﺮﭼﻴﺰ ﺩﻳﮕﺮﻱ ﻫﻢ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻛﻪ ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺍﺳﺖ‪.‬‬ ‫‪54F‬‬

‫ﺁﻳﺎ ﺍﻳﻦ ﺗﻘﺎﺑﻞ ﺩﺭ ﻫﺮ ﭼﻴﺰﻱ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؟ ﺁﻳﺎ ﻧﻤﻲﺷﻮﺩ ﻛـﻪ ﺩﺭ ﺍﻳـﻦ ﺍﻧﺴـﺎﻥﻫـﺎ ‪ -‬ﻧﻈـﺮ ﺑـﻪ‬
‫ﺳﺮﺍﻧﺠﺎﻣﺸﺎﻥ ‪ -‬ﺗﻘﺎﺑﻠﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؟ ﻳﻌﻨﻲ ﺩﻭ ﻧﻮﻉ ﺳﺮﺍﻧﺠﺎﻡ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؟‬

‫‪ -1‬ﻣﺎﻧﻨﺪ ﺯﻥ ﻭ ﻣﺮﺩ ﻛﻪ ﺑﺨﺸﻲ ﺍﺯ ﺧﺼﻮﺻﻴﺎﺕ ﺍﻧﺴﺎﻧﻲ ﺭﺍ ﺩﺍﺭﺍ ﻫﺴﺘﻨﺪ‪ .‬ﺍﺷﺎﺭﻩ ﻛﻨـﻴﻢ ﻣـﺜﻼ ﺩﺭ ﻣـﺮﺩ – ﻓﺮﺿـﺎً‪-‬‬
‫ﺣﺪﻭﺩ ‪ 80‬ﺩﺭﺻﺪ ﺧﺸﻮﻧﺖ ﻭ ﻋﺰﻡ ﻭ ﺗﺼﻤﻴﻢ ﻭ ‪ 20‬ﺩﺭﺻﺪ ﻋﻮﺍﻃﻒ ﻣﻮﺟﻮﺩ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺯﻥ ﺑـﺮﻋﻜﺲ ﺁﻥ‬
‫ﻳﻌﻨﻲ ‪ 20‬ﺩﺭﺻﺪ ﺧﺸﻮﻧﺖ ﻭ ﺗﺼﻤﻴﻢ ﻭ ﻋﺰﻡ ﻭ ‪ 80‬ﺩﺭﺻﺪ ﻋﻮﺍﻃﻒ‪ .‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ‪ 100‬ﺩﺭﺻـﺪ‬
‫ﺍﻳﻦ ﺩﻭ ﺧﺼﻮﺻﻴﺖ ﺭﺍ ﺩﺍﺭﺍ ﺑﺎﺷﺪ‪ .‬ﭘﺲ ﺍﻳﻦ ﺯﻥ ﻭ ﻣﺮﺩ ﺑﺎ ﻫﻢ ﺟﻤﻊ ﻣﻲﺷﻮﻧﺪ ﺗﺎ ﻳﻚ ﻭﺣﺪﺕ ﻛﺎﻣﻞ ﺍﺯ ﺍﻳـﻦ‬
‫ﺩﻭ ﺍﻳﺠﺎﺩ ﺷﻮﺩ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪78‬‬

‫ﻗﺮﺁﻥ ﺍﺯ ﺍﻳﻦ ﻫﻢ ﻧﺰﺩﻳﻜﺘﺮ ﻣﻲﺷﻮﺩ ﻭ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻛﻪ ﺷﻤﺎ ﺑﻪ ﺷﺨﺼﻴﺖ ﻭ ﻧﻔﺲ ﺧﻮﺩ ﻧﻈـﺮﻱ‬
‫ﺑﻴﻔﻜﻨﻴﺪ ﻛﻪ ﻓﺠﻮﺭ ﻭ ﺗﻘﻮﺍ ﺑﻪ ﺷﻤﺎ ﺍﻟﻬﺎﻡ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺯﻣﺎﻧﻲ ﻛﻪ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﻛﻪ ﻋﺒـﺎﺭﺕ ﺍﺳـﺖ ﺍﺯ‬
‫ﺁﻥ ﺷﺨﺼﻴﺖ ﻭ ﺭﻭﺡ‪ ،‬ﺑﺎ ﺁﻥ ﺧﺼﻮﺻﻴﺎﺕ ﻛﻪ ﺑﻪ ﺧﻮﺩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻛـﻪ ﺩﻭ ﻧـﻮﻉ ﺧﺼﻮﺻـﻴﺖ‬
‫ﻳﻌﻨﻲ ﻓﺠﻮﺭ ﻭ ﺗﻘﻮﺍ‪ ،‬ﺭﺍﻩ ﺣﻖ ﻭ ﺭﺍﻩ ﺑﺎﻃﻞ‪ ،‬ﺭﺍﻩ ﺧﻴﺮ ﻭ ﺭﺍﻩ ﺷﺮ ﺑﻪ ﺍﻭ ﺍﻟﻬﺎﻡ ﺷﺪﻩ ﺍﺳﺖ ﺁﻳﺎ ﺍﻣﻜـﺎﻥ‬
‫ﺩﺍﺭﺩ ﺍﻟﻬﺎﻡ ﺷﺪﻥ ﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺁﻥ‪ ،‬ﺑﺪﻭﻥ ﻧﻬﺎﻳﺖ ﻭ ﺑﺪﻭﻥ ﺳﺮﺍﻧﺠﺎﻣﻲ ﺑﺎﺷﺪ؟‬
‫ﺍﻳﻦ ﻛﻪ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺑﻪ ﺍﻭ ﺍﻟﻬﺎﻡ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﻣﻜﺎﻧﺎﺗﻲ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺵ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛـﻪ‬
‫ﺍﻳﻦ ﺭﺍﻩ ﺭﺍ ﻃﻲ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﻳﻚ ﺭﺍ ﻃﻲ ﻧﻜﻨﺪ‪ ،‬ﻣﺸﺨﺺ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦﻫـﺎ ﻭﺟـﻮﺩ‪ ‬ﺭﻭﺯﻱ ﺑـﺮﺍﻱ‬
‫ﺑﺮﺭﺳﻲ ﺁﻥﻫﺎ ﺭﺍ ﺍﻗﺘﻀﺎ ﻣﻲﻛﻨﺪ‪ .‬ﻳﻌﻨﻲ ﺁﻥ ﻛﺲ ﻛﻪ ﺭﺍﻩ ﺗﻘﻮﺍ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﺍﺳﺖ ﺳﺮﺍﻧﺠﺎﻣﻲ ﺩﺍﺷـﺘﻪ‬
‫ﺑﺎﺷﺪ ﻭ ﺁﻥ ﻛﺲ ﻛﻪ ﻓﺠﻮﺭ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩ ﺍﺳﺖ ﺳﺮﺍﻧﺠﺎﻡ ﺩﻳﮕﺮﻱ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫﴿‪               ‬‬

‫‪] ﴾‬ﺍﻟﺸﻤﺲ‪» [10- 7 :‬ﻭ ﺳﻮﮔﻨﺪ ﺑﻪ ﻧﻔﺲ ﺁﺩﻣﻲ‪ ،‬ﻭ ﺑﻪ ﺁﻥ ﻛﻪ ﺍﻭ ﺭﺍ ﺳﺎﺧﺘﻪ ﻭ‬ ‫‪‬‬

‫ﭘﺮﺩﺍﺧﺘﻪ ﻛﺮﺩﻩ ﺍﺳﺖ )ﻭ ﻗﻮﺍﻱ ﺭﻭﺣﻲ ﻭﻱ ﺭﺍ ﺗﻌﺪﻳﻞ‪ ،‬ﻭ ﺩﺳﺘﮕﺎﻫﻬﺎﻱ ﺟﺴﻤﻲ ﺍﻭ ﺭﺍ ﺗﻨﻈﻴﻢ‬
‫ﻧﻤﻮﺩﻩ ﺍﺳﺖ(! ﺳﭙﺲ ﺑﺪﻭ ﮔﻨﺎﻩ ﻭ ﺗﻘﻮﺍ ﺭﺍ ﺍﻟﻬﺎﻡ ﻛﺮﺩﻩ ﺍﺳﺖ )ﻭ ﭼﺎﻩ ﻭ ﺭﺍﻩ ﻭ ﺣﺴﻦ ﻭ ﻗﺒﺢ ﺭﺍ‬
‫ﺗﻮﺳ‪‬ﻂ ﻋﻘﻞ ﻭ ﻭﺣﻲ ﺑﻪ ﺍﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ(‪) .‬ﻗﺴﻢ ﺑﻪ ﻫﻤﻪ ﺍﻳﻨﻬﺎ!( ﻛﺴﻲ ﺭﺳﺘﮕﺎﺭ ﻭ ﻛﺎﻣﻴﺎﺏ‬
‫ﻣﻲﮔﺮﺩﺩ ﻛﻪ ﻧﻔﺲ ﺧﻮﻳﺸﺘﻦ ﺭﺍ )ﺑﺎ ﺍﻧﺠﺎﻡ ﻃﺎﻋﺎﺕ ﻭ ﻋﺒﺎﺩﺍﺕ‪ ،‬ﻭ ﺗﺮﻙ ﻣﻌﺎﺻﻲ ﻭ ﻣﻨﻬﻴ‪‬ﺎﺕ(‬
‫ﭘﺎﻛﻴﺰﻩ ﺩﺍﺭﺩ ﻭ ﺑﭙﻴﺮﺍﻳﺪ )ﻭ ﺁﻥ ﺭﺍ ﺑﺎ ﻫﻮﻳﺪﺍ ﺳﺎﺧﺘﻦ ﻫﻮﻳ‪‬ﺖ ﺍﻧﺴﺎﻧﻲ ﺭﺷﺪ ﺩﻫﺪ ﻭ ﺑﺎﻻ ﺑﺮﺩ(‪ .‬ﻭ‬
‫ﻛﺴﻲ ﻧﺎﺍﻣﻴﺪ ﻭ ﻧﺎﻛﺎﻡ ﻣﻲﮔﺮﺩﺩ ﻛﻪ ﻧﻔﺲ ﺧﻮﻳﺸﺘﻦ )ﻭ ﻓﻀﺎﺋﻞ ﻭ ﻣﺰﺍﻳﺎﻱ ﺍﻧﺴﺎﻧﻴ‪‬ﺖ ﺧﻮﺩ ﺭﺍ ﺩﺭ‬
‫ﻣﻴﺎﻥ ﻛﻔﺮ ﻭ ﺷﺮﻙ ﻭ ﻣﻌﺼﻴﺖ( ﭘﻨﻬﺎﻥ ﺑﺪﺍﺭﺩ ﻭ ﺑﭙﻮﺷﺎﻧﺪ‪ ،‬ﻭ )ﺑﻪ ﻣﻌﺎﺻﻲ( ﺑﻴﺎﻻﻳﺪ«‪.‬‬
‫ﺍﻳﻦﻫﺎ ﺳﺎﺩﻩﺗﺮﻳﻦ ﻭ ﻗﻮﻱﺗﺮﻳﻦ ﻭ ﻟﺬﺕ ﺑﺨﺶﺗﺮﻳﻦ ﺩﻻﺋﻞ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﻗﻴﺎﻣﺖ ﺍﺳﺖ‪.‬‬
 ‫ﺍﺳﺒﺎﺏ ﻭ ﻣﺴﺒ‪‬ﺒﺎﺕ ﺩﺭ ﺑﺎﺏ ﺯﻧﺪﻩﺷﺪﻥ ﻣﺮﺩﮔﺎﻥ‬

‫ﺧﺪﺍﻭﻧﺪ ﺑﺮﻧﺎﻣﻪ ﺭﺍ ﭼﻨﻴﻦ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﻣﺮﺩﻩﺍﻱ ﺯﻧﺪﻩ ﻧﺸﻮﺩ ﻭﻗﺘﻲ ﻛـﻪ‬
‫ﻋﻤﺮ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﻴﺪ‪ ،‬ﺩﺭ ﻋﺎﻟﻢ ﺩﻳﮕﺮ ﻣﺎ ﺭﺍ ﺯﻧﺪﻩ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﻫﻢ ﻫﻤﻪﻱ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ )ﺑـﻪ ﻃـﺮﻕ ﻏﻴـﺮ ﻣﺴـﺘﻘﻴﻢ( ﺯﻧـﺪﻩ ﻣـﻲﻛﻨـﺪ‪ .‬ﺑـﺮﺍﻱ ﻣﺜـﺎﻝ‬
‫ﭘﺲﻣﺎﻧﺪﻩﻫﺎﻱ ﺣﻴﻮﺍﻧﻲ ﺭﺍ ﺭﻭﻱ ﺯﻣﻴﻦﻫﺎ ﻣﻲﺭﻳﺰﻧﺪ ﻭ ﻣﻮﺍﺩ ﻏﺬﺍﻳﻲ ﺁﻥ ﺭﺍ ﮔﻴﺎﻫﺎﻧﻲ ﻣﺜـﻞ ﮔﻨـﺪﻡ ﻭ‬
‫ﺟﻮ ﻭ ‪ ...‬ﺟﺬﺏ ﻣﻲﻛﻨﻨﺪ ﻭ ﺍﻧﺴﺎﻥ ﺁﻥﻫﺎ ﺭﺍ ﻣﻲﺧﻮﺭﺩ ﻭ ﺍﻧﺴـﺎﻥ ﻣـﻲﺷـﻮﺩ‪ .‬ﺍﻳـﻦ ﻛـﻪ ﻛﻮﺩﻫـﺎﻱ‬
‫ﺣﻴﻮﺍﻧﻲ ﺭﺍ ﻣﺜﺎﻝ ﺯﺩﻡ ﻭ ﺑﻴﺎﻥ ﻛﺮﺩﻡ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺁﻥﻫﺎ ﺗﻐﺬﻳﻪ ﻣﻲﻛﻨﺪ‪ ،‬ﺑـﻪ ﻭﺍﻗـﻊ ﺟـﺪﻱ ﻋـﺮﺽ‬
‫ﻛﺮﺩﻡ‪ .‬ﭘﺲ ﺧﺪﺍﻭﻧﺪ )ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ( ﺑﺎ ﺍﻳﻦ ﻗﺒﻴﻞ ﻣﻮﺍﺭﺩ ﻣﺮﺩﻩﻫﺎ ﺭﺍ »ﺍﺣﻴﺎ« ﻣﻲﻛﻨﺪ‪.‬‬
‫)ﺍﻣﺎ ﺯﻧﺪﻩ ﺷﺪﻥ ﻋﻴﻨﻲ ﻣﺮﺩﮔﺎﻥ( ﺯﻣﺎﻧﻲ ﺻﻮﺭﺕ ﻣﻲﮔﻴـﺮﺩ ﻛـﻪ ﭘـﺎﺩﺍﺵ ﻭ ﻋـﺬﺍﺏ ﻧﻬـﺎﻳﻲ ﺭﺍ‬
‫ﺑﺪﺍﻥﻫﺎ ﺑﺪﻫﺪ‪ .‬ﭘﺲ ﻗﻴﺎﻣﺖ ﻫﻢ ﺯﻣﺎﻧﻲ ﻓﺮﺍ ﻣﻲﺭﺳﺪ ﻛﻪ ﺩﻭﺭﺍﻥ ﺁﺯﻣﺎﻳﺶ ﺑﻪ ﭘﺎﻳﺎﻥ ﺑﺮﺳﺪ‪.‬‬
‫ﺍﻣﺎ ﺍﻛﻨﻮﻥ ﺳﻮﺍﻟﻲ ﻣﻄﺮﺡ ﻣﻲﺷﻮﺩ ﻛﻪ ﻫﺮﭼﻨﺪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺗﻨﺎﺳﺒﻲ ﺑﺎ ﺑﺤـﺚ ﻧـﺪﺍﺭﺩ ﺍﻣـﺎ ﺍﺯ‬
‫ﺟﻬﺘﻲ ﺩﻳﮕﺮ ﻳﻌﻨﻲ ﺣﻴﺎﺕﮔﺮﻓﺘﻦ ﻣﻮﺟﻮﺩ ﻣﺮﺩﻩ‪ ،‬ﺑﻪ ﺑﺤﺚ ﻣﺮﺑﻮﻁ ﺍﺳﺖ ﺍﻳﻦ ﻛـﻪ »ﺷـﻤﺎ ﺭﻭﺡ ﺭﺍ‬
‫ﻏﻴﺮ ﻣﺎﺩﻩ ﻣﻲﻧﺎﻣﻴﺪ ﭘﺲ ﺍﮔﺮ ﺭﻭﺡ ﻏﻴﺮ ﻣﺎﺩﻱ ﺍﺳﺖ ﭘـﺲ ﭼـﺮﺍ ﺩﺭ ﻓﺎﺿـﻼﺏ ﻭ ﺩﺭ ﺍﻳـﻦ ﮔﻮﻧـﻪ‬
‫ﻣﻜﺎﻥﻫﺎ ﻭ ﻳﺎ ﻣﺜﻼً ﺩﺭ ﺣﻴﻮﺍﻥ ﻣﺮﺩﺍﺭ ﻭ ﮔﻮﺷﺖ ﻭ ‪ ...‬ﻛـﺮﻡ ﻭ ﻣﻮﺟـﻮﺩﺍﺕ ﺍﺯ ﺍﻳـﻦ ﺩﺳـﺖ ﭘﺪﻳـﺪ‬
‫‪1‬‬
‫‪F5‬‬ ‫ﻣﻲﺁﻳﺪ ﺑﺪﻭﻥ ﺁﻥ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻴﻞ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؟«‬

‫‪ -1‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻋﺪﻡ ﺩﻗﺘﻲ ﻧﻴﺰ ﺩﺭ ﺳﻮﺍﻝ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﺍﻳﻦ ﻛﻪ ﮔﻔﺘﻪ ﺍﺳﺖ‪» :‬ﺷﻤﺎ ﺭﻭﺡ ﺭﺍ ﻏﻴﺮ ﻣﺎﺩﻩ ﻣﻲﻧﺎﻣﻴﺪ‪«.‬‬
‫ﻛﻠﻤﻪﻱ ﺭﻭﺡ ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﺩﺭ ﻗﺮﺁﻥ ﻣﻄﺮﺡ ﺍﺳﺖ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻪ ﺑﺮﺍﻱ ﺳﺎﻳﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺑـﻪ ﻛـﺎﺭ‬
‫ﺑﺮﺩﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﺍﮔﺮ ﺩﺭ ﻟﻐﺖ ﺑﻪ ﺁﻥ ﺭﻭﺡ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪ ،‬ﺑﺮ ﺧﻼﻑ ﺁﻥ ﺩﺭ ﻗﺮﺁﻥ ﺑﺪﺍﻥ ﺭﻭﺡ ﮔﻔﺘﻪ ﻧﻤﻲﺷـﻮﺩ‪.‬‬
‫ﺑﺮﺍﻱ ﺣﻴﻮﺍﻥ ﻛﻠﻤﻪﻱ »ﻧﻔﺲ« ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺁﻥ ﻧﻴﺮﻭﻳﻲ ﻛـﻪ ﺩﺭﻭﻥ ﺍﻳـﻦ ﺣﻴـﻮﺍﻥ‬
‫ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﻫﻤﺮﺍﻩ ﺑﺎ ﺧﺼﻮﺻﻴﺎﺕ ﻭ ﻏﺮﺍﺋﺰ )ﻣﺠﻤﻮﻋﻪﺍﻱ ﺑﻪ ﻧﺎﻡ ﺣﻴﻮﺍﻥ ﺭﺍ ﭘﺪﻳﺪ ﺁﻭﺭﻧﺪ ‪(...‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪80‬‬

‫ﮔﻮﻳﺎ )ﻣﻄﺮﺡ ﻛﻨﻨﺪﻩﻱ ﺳﻮﺍﻝ( ﭼﻨﻴﻦ ﺗﺼﻮﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺧﺪﺍ ﻗﺼﺪ ﺍﻧﺠـﺎﻡ ﻛـﺎﺭﻱ ﺭﺍ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻣﻲﺑﺎﻳﺴﺖ ﻣﺮﺍﺳﻢ ﻭ ﺗﺸﺮﻳﻔﺎﺕ ﻭ ﺗﺸـﻜﻴﻼﺗﻲ ﺩﺭ ﻛـﺎﺭ ﺑﺎﺷـﺪ ﻭ ﻣـﺎ ﺑـﺎ ﻣﻘﻴـﺎﺱ ﻭ‬
‫ﻣﻴﺰﺍﻧﻲ ﻛﻪ ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻲﺩﻫﻴﻢ ﺍﻋﻤﺎﻝ ﺍﻭ ﺭﺍ ﻣﻼﺣﻈﻪ ﻛﻨﻴﻢ‪.‬‬
‫ﺍﻣﺎ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﻣﺪﻓﻮﻉ ﻳﺎ ﮔﻮﺷﺖ ﻣﺮﺩﺍﺭ ﻭ ‪ ...‬ﭘﺲ ﺍﺯ ﺑﻌﻀﻲ ﺗﻐﻴ‪‬ﺮﺍﺕ ﻭ ﻓﻌﻞ ﻭ ﺍﻧﻔﻌﺎﻻﺕ ﺑـﻪ‬
‫ﻳﻚﺑﺎﺭﻩ ﻛﺮﻣﻲ ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ‪ ،‬ﺍﻳﻦ ﺑﺮ ﺍﺳﺎﺱ ﻧﻈﻤﻲ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺣـﺎﻛﻢ ﻛـﺮﺩﻩ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺑﺮﺧﻲ ﺍﺯ ﻋﻨﺎﺻﺮ‪ ،‬ﺯﻣﺎﻧﻲ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﻓﻌﻞ ﻭ ﺍﻧﻔﻌﺎﻻﺕ ﺟﺎﻳﺸﺎﻥ ﺗﻐﻴﻴﺮ ﻧﻤﻮﺩ ﻭ ﺑـﺎ ﺗﺮﺗﻴﺒـﻲﺧـﺎﺹ‬
‫ﺩﺭ ﻛﻨﺎﺭ ﻫﻢ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ﻭ ﻛﻴﻔﻴﺖ ﻭ ﻛﻤ‪‬ﻴﺘﻲ ﺧﺎﺹ ﺗﺤﻘﻖ ﭘﻴﺪﺍ ﻛـﺮﺩ ﻭ ﻗـﺎﻟﺒﻲ ﺁﻣـﺎﺩﻩ ﺷـﺪ ﺗـﺎ‬
‫ﺣﻴﺎﺗﻲ ﺑﻪ ﻭﺟﻮﺩ ﺁﻳﺪ‪ ،‬ﺁﻥ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺑﻪ ﻭﻱ ﺗﻌﻠﻖ ﮔﻴﺮﺩ‪.‬‬
‫ﻫﻤﻴﻦ ﻛﻪ ﺁﻥ ﻣﻮﺍﺩ ﺑﺎ ﺍﻳﻦ ﺧﺼﻮﺻﻴﺎﺕ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩﺍﻧﺪ ﻛﻪ ﺍﮔﺮ ﺑﺎ ﺁﻥ ﻛﻴﻔﻴـﺖ ﺧـﺎﺹ ﺩﺭ‬
‫ﻛﻨﺎﺭ ﻫﻢ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ‪ ،‬ﺣﻴﺎﺕ ﺑﺪﺍﻥﻫﺎ ﺗﻌﻠﻖ ﮔﻴـﺮﺩ ﻃﺒـﻖ ﻧﻘﺸـﻪﺍﻱ ﺍﺳـﺖ ﻛـﻪ ﺧﺪﺍﻭﻧـﺪ ﭼﻨـﻴﻦ‬
‫ﺩﺧﺎﻟﺘﻲ ﺩﺭ ﺁﻥ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻭ ﺁﻥ ﺫﺭﺍﺕ ﺭﺍ ﺑﺎ ﺁﻥ ﺧﺼﻮﺻﻴﺎﺕ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳـﺖ ﻭ ﺍﻳـﻦ‬
‫ﮔﻮﻧﻪ ﻧﻈﺎﻣﻲ ﺭﺍ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺯﻣﺎﻧﻲ ﺍﻳﻦ ﺧﺼﻮﺻﻴﺎﺕ ﺑﺎ ﻧﻈﻤﻲ ﺧﺎﺹ ﺩﺭ ﻛﻨﺎﺭ ﺁﻥ‬
‫ﻋﻨﺎﺻﺮ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ‪ ،‬ﺣﻴﺎﺕ ﺑﺪﻭ ﺗﻌﻠﻖ ﮔﻴﺮﺩ‪ .‬ﺍﻳﻦ )ﻧﻈﺎﻡ ﻭ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻱ( ﻛﺎﺭ ﺧﺪﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﺯﻣﺎﻧﻲ ﻛﻪ )ﭼﻴﺰﻱ( ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﺁﻥ ﺍﺭﺍﺩﻩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﭘﺲ‬
‫ﺍﻳﻦ ﮔﻔﺘﻪ ﻛﻪ »ﺧﺪﺍ ﻧﻤﻲﺧﻮﺍﺳﺘﻪ ﺍﻣﺎ ﭼﻨﻴﻦ ﻭ ﭼﻨﺎﻥ ﺷﺪ« ﺩﺭ ﺍﺛﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺻـﻮﺭﺗﻲ ﺧـﺎﺹ‬
‫ﺍﺯ ﻛﺎﺭ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﺍﻣﻜﺎﻥ ﺩﺍﺭﺩ ﺫﺭﺍﺕ ﻭ ﻋﻨﺎﺻﺮﻱ ﻃﺒﻖ ﺧﺼﻮﺻﻴﺎﺗﻲ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺁﻥﻫـﺎ ﻋﻄـﺎ ﻓﺮﻣـﻮﺩﻩ‬
‫ﺍﺳﺖ‪ ،‬ﻗﻮﺍﻧﻴﻨﻲ ﺑﺮﺍﻱ ﺁﻥﻫﺎ ﻭﺿﻊ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﺑﺎ ﻛﻴﻔﻴﺘﻲ ﺧﺎﺹ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ ﻭ ﺩﺭ ﺍﺩﺍﻣﻪ ﻛﺮﻡ ﺍﺯ‬
‫ﺁﻥﻫﺎ ﺍﻳﺠﺎﺩ ﺷﻮﻧﺪ ﻭ ﺍﮔﺮ ﺑﻪ ﺻﻮﺭﺗﻲ ﺩﻳﮕﺮ ﺩﺭ ﻛﻨﺎﺭ ﻫﻢ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ ﺷـﺎﻳﺪ ﻛـﺮﻡ ﻳـﺎ ﻣﻴﻜﺮﻭﺑـﻲ‬
‫ﺩﻳﮕﺮ ﺍﺯ ﺁﻥ ﺍﻳﺠﺎﺩ ﺷﻮﺩ‪.‬‬
‫ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ ﺍﻣﺎ )ﻣﻄﺮﺡ ﻛﻨﻨﺪﻩﮔـﺎﻥ ﺍﻳـﻦ ﮔﻮﻧـﻪ ﺳـﻮﺍﻻﺕ( ﺗﺼـﻮﺭ‬
‫ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﻛﺎﺭﻱ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫـﺪ ﺑـﻪ ﺻـﻮﺭﺕ ﺭﻣـﺰﻱ ﺍﺳـﺖ‪ .‬ﺩﺭ ﺻـﻮﺭﺗﻲ ﻛـﻪ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻃﺮﻳﻖ ﺍﺳﺒﺎﺏ ﻛﺎﺭﻫﺎ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪ .‬ﺍﮔﺮ ﺧﺪﺍ ﺑﺨﻮﺍﻫﺪ ﺍﻧﺴـﺎﻧﻲ ﺭﺍ ﺳـﻴﺮ ﻛﻨـﺪ‪ ،‬ﺍﺯ‬
 ‫‪81‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻃﺮﻳﻖ ﺧﻮﺭﺩﻥ ﺍﻭ ﺭﺍ ﺳﻴﺮ ﻣﻲﻛﻨﺪ‪ .‬ﺍﮔﺮ ﺑﺨﻮﺍﻫـﺪ ﺍﻧﺴـﺎﻧﻲ ﺭﺍ ﮔـﺮﻡ ﻛﻨـﺪ‪ ،‬ﺍﺯ ﻃﺮﻳـﻖ ﺁﺗـﺶ )ﻳـﺎ‬
‫ﻫﺮﭼﻴﺰﻱ ﭼﻮﻥ ﺁﻥ( ﺍﻭ ﺭﺍ ﮔﺮﻡ ﻣﻲﻛﻨﺪ‪ .‬ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﻛﺴﻲ ﺭﺍ ﺑﻜﺸﺪ ﺍﻭ ﺭﺍ ﺍﺯ ﻃﺮﻳﻖ – ﻣـﺜﻼً –‬
‫ﮔﻠﻮﻟﻪﻱ ﺍﺳﻠﺤﻪ ﻣﻲﻛﺸﺪ‪ .‬ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺳﺮ ﻛﺴﻲ ﺭﺍ ﺑﺸﻜﻨﺪ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﺎ – ﻣﺜﻼً – ﻳﻚ ﺳﻨﮓ‬
‫ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪.‬‬
‫ﺗﺼﻮﺭ ﻧﺸﻮﺩ ﺧﺪﺍ ﺑﺎ ﺍﺳﺒﺎﺑﻲ ﻛﻪ ﺧﻮﺩ ﺧﻠﻖ ﻛﺮﺩﻩ ﺍﺳـﺖ ﺿـﺪ‪‬ﻳﺘﻲ ﺩﺍﺭﺩ‪ .‬ﺍﮔـﺮ ﺍﻳـﻦ ﻋـﺎﻟﻢ ﺭﺍ‬
‫ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ ﺁﻥ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﻧﻈﺎﻡ ﺍﺳﺒﺎﺏ ﻭ ﻣﺴـﺒﺒﺎﺕ ﻗـﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳـﺖ‪) .‬ﻳﻌﻨـﻲ( ﺑﻌﻀـﻲ ﺍﺯ‬
‫ﭼﻴﺰﻫﺎ ﻣﻘﺪﻣﻪﺍﻱ ﺑﺮﺍﻱ ﻧﺘﺎﻳﺠﺸﺎﻥ ﺑﺎﺷﻨﺪ ﻭ ﺑﻌﻀﻲ ﺍﺯ ﭼﻴﺰﻫﺎ ﺳﺒﺐ ﻣﺴﺒﺒﺎﺗﺸﺎﻥ ﺑﺎﺷﺪ‪.‬‬
‫ﻭﻗﺘﻲ ﺍﺯ ﻃﺮﻓﻲ ﻛﺎﺭﻫﺎﻳﺶ ﺩﻭﺭ ﺍﺯ ﺍﺳﺒﺎﺏ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﺮﻧﺎﻣﻪﻫـﺎﻱ ﺧـﻮﺩ ﺭﺍ ﺍﻟﻘـﺎ‬
‫ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦﻫﺎ ﺭﺍ ﺑﻴﻬﻮﺩﻩ ﻧﻴﺎﻓﺮﻳﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺑﻴﺮﺍﻫﻪ ﺑﺮﻭﻧﺪ‪ .‬ﺍﻳـﻦﻫـﺎﻳﻲ ﻛـﻪ ﺑـﻪ ﻭﺟـﻮﺩ‬
‫ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﺍﺳﺒﺎﺑﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﺍﺩﺍﻣﻪ ﺍﺯ ﻃﺮﻳﻖ ﺁﻥﻫﺎ ﻛﺎﺭﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪.‬‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﻛﺎﺭﻱ ﺭﺍ ﺑﺪﻭﻥ ﺳﺒﺐ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ ،‬ﻋﺎﺟﺰ ﻭ ﻧﺎﺗﻮﺍﻥ ﻧﻴﺴـﺖ ﺍﻣـﺎ ﻧﻔـﺲ ﻭ‬
‫ﺫﺍﺕ ﺁﻥ ﻛﺎﺭ ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﺍﺳﺖ ﻛﻪ ﺑﺪﻭﻥ ﺳﺒﺐ‪ ،‬ﺷﺪﻧﻲ ﻧﻴﺴﺖ‪ .‬ﻳﻌﻨﻲ ﻣﺜﻼً ﺍﮔـﺮ ﺳـﻴﺮ ﺷـﺪﻥ ﺑـﺎ‬
‫ﺳﺒﺐ ﻭ ﻣﺎﺩ‪‬ﻳﺎﺕ ﻧﺒﺎﺷﺪ ﭼﮕﻮﻧﻪ ﺗﺤﻘﻖ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ؟! ﺫﺍﺕ ﺳﻴﺮ ﺷﺪﻥ‪ ،‬ﺧﻮﺩ ﺍﺯ ﺁﻥﻫـﺎﻳﻲ ﺍﺳـﺖ‬
‫ﻛﻪ ﺑﺎﻳﺪ ﺑﺎ ﻣﺎﺩ‪‬ﻳﺎﺕ ‪ -‬ﻫﻢ ﭼﻮﻥ ﻣﻌﺪﻩ ﻭ ﺧﻮﺭﺍﻙ ﻭ ‪ - ...‬ﺳﺮﻭﻛﺎﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﺧﻮﺩ ﺧﺪﺍ ﺑﻪ ﺍﺳﺒﺎﺏ ﻣﺤﺪﻭﺩ ﻧﻴﺴﺖ ﺍﻣﺎ ﺍﻓﻌﺎﻟﻲ ﻛﻪ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ ﺑﺎ ﺍﺳـﺒﺎﺏ ﻭ ﻣﺎﺩﻳـﺎﺕ ﺩﺭ‬
‫ﺍﺭﺗﺒﺎﻁ ﺍﺳﺖ‪ .‬ﭘﺲ ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ ﻛﺎﺭﻫﺎﻱ ﺧﺪﺍﻭﻧﺪ – ﺑﻪ ﺍﺳﺘﺜﻨﺎﻱ ﻣﻌﺠﺰﺍﺕ – ﺑﺮ ﻣﺒﻨﺎﻱ ﺍﺳﺒﺎﺏ‬
‫ﻭ ﻣﺴﺒﺒﺎﺕ ﺍﻧﺠﺎﻡ ﻣﻲﺷﻮﻧﺪ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺑﺮﺍﻱ ﺁﻥ ﻛﺮﻣﻲ ﻛﻪ ﺍﺯ ﺩﺍﺧﻞ ﮔﻮﺷـﺖ ﻣـﺮﺩﺍﺭ ﻳـﺎ ‪...‬‬
‫ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ ﺍﺳﺒﺎﺏ ﻭ ﻣﻘﺪﻣﺎﺗﻲ ﺗﻬﻴﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺯﻣﺎﻧﻲ ﻛﻪ ﺍﺳﺒﺎﺑﺶ ﺗﻌﻴـﻴﻦ ﺷـﺪ‪ ،‬ﺧـﺪﺍ ﻧﻴـﺰ‬
‫ﺍﺭﺍﺩﻩ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﻣﺴﺒﺒﺶ ﻧﻴﺰ ﺗﺤﻘﻖ ﭘﻴﺪﺍ ﻛﻨـﺪ‪ .‬ﺍﺳـﺒﺎﺏ ﺭﺍ ﺧـﻮﺩ ﺧﻠـﻖ ﻓﺮﻣـﻮﺩﻩ ﺍﺳـﺖ ﻭ‬
‫ﺧﺼﻮﺻﻴﺎﺕ ﺭﺍ ﻧﻴﺰ ﺧﻮﺩ ﺑﻪ ﺁﻥ ﻋﻄﺎ ﻓﺮﻣﻮﺩﻩ ﻭ ﺑﻪ ﺍﺭﺍﺩﻩﻱ ﺍﻭ ﺑـﻮﺩﻩ ﻛـﻪ ﺁﻥ ﻛـﺮﻡ ﺍﻳﺠـﺎﺩ ﺷـﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﻧﻪ ﺗﻨﻬﺎ ﺁﻥ ﻛﺮﻡ‪ ،‬ﺑﻠﻜﻪ ﻫﺮ ﺟﻨﺒﻨﺪﻩﺍﻱ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﺠﻨﺒﺪ ﺑﺎ ﺍﺭﺍﺩﻩﻱ ﻭﻱ ﺍﻧﺠـﺎﻡ ﺷـﺪﻩ‬
‫ﺍﺳﺖ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪82‬‬

‫ﭘﺲ ﻣﺎ ﻧﻤﻲﺗﻮﺍﻧﻴﻢ ﺑﺮﺍﻱ ﺧﻮﺩ ﺑﺮﻧﺎﻣـﻪﺍﻱ ﺩﺭﺳـﺖ ﻛـﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺑـﺮﺍﻱ ﺧـﺪﺍ ﻧﻴـﺰ ﺣـﺎﻛﻢ‬
‫ﮔﺮﺩﺍﻧﻴﻢ ﻭ ﺑﮕﻮﺋﻴﻢ ﻛﻪ »ﻣﻲﺑﺎﻳﺴﺖ ﺍﻳﻦ ﮔﻮﻧﻪ ﺑﺎﺷﺪ ﺗﺎ ﺩﺧﺎﻟﺖ ﻭﻱ ﺩﺭ ﺁﻥ ﺑﺎﺷﺪ ﻭ ﺍﮔﺮ ﺍﻳﻦ ﮔﻮﻧﻪ‬
‫ﻧﺒﻮﺩ ﺩﺧﺎﻟﺘﻲ ﺩﺭ ﺁﻥ ﻧﺪﺍﺭﺩ‪ «.‬ﻧﺨﻴﺮ! ﺍﻳﻦ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ .‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﺮﻭﻳﻦ ﺍﻋﺘﺼﺎﻣﻲ ﻣﻲﮔﻮﻳﺪ‪:‬‬
‫ﺍﺯ ﭘــــﻲ ﺍﻧﺠــــﺎﻡ ﻛــــﺎﺭﻱ ﻣــــﻲﺭﻭﺩ‬ ‫ﻗﻄـــﺮﻩﺍﻱ ﻛـــﺰ ﺟﻮﻳﺒـــﺎﺭﻱ ﻣـــﻲﺭﻭﺩ‬
‫)ﺧﻼﺻﻪ ﺁﻥ ﻛﻪ ﺷﺨﺼﻲ ﻛﻪ ﭼﻨﻴﻦ ﺳﻮﺍﻻﺗﻲ ﻣﻲﭘﺮﺳﺪ( ﻃﺒﻖ ﺑﺮﻧﺎﻣﻪﺍﻱ ﻛـﻪ ﺫﻫـﻦ ﺧـﻮﺩﺵ‬
‫ﺳﺎﺧﺘﻪ ﺍﺳﺖ ﺑﺮﺍﻱ ﻛﺎﺭ ﺧﺪﺍﻭﻧﺪ‪ ،‬ﻃﺮﻳﻖ ﻭ ﺭﻭﺵ ﺧﺎﺻﻲ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻛﻪ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﭼﻴـﺰﻱ‬
‫ﺩﺧﺎﻟﺖ ﻛﻨﺪ ﺩﺧﺎﻟﺘﺶ ﺑﺮﺍﻱ ﻭﻱ ﻣﺸﻬﻮﺩ ﻣﻲﺷﻮﺩ ﻭ ﺁﻥ ﭘﺪﻳـﺪ ﺁﻣـﺪﻥ ﻛـﺮﻡ ﺍﺯ ﺩﺭﻭﻥ ﻓﺎﺿـﻼﺏ‬
‫ﺗﺤﺖ ﺁﻥ ﺑﺮﻧﺎﻣﻪ ﻗﺮﺍﺭ ﻧﻤﻲﮔﻴﺮﺩ ﻭ ﻭﻗﺘﻲ ﭼﻨﻴﻦ ﺑﺎﺷـﺪ ﺩﻳﮕـﺮ ﺑـﻪ ﺧـﺪﺍ ﺭﺑﻄـﻲ ﻧـﺪﺍﺭﺩ! ﻭ ﻓﻘـﻂ‬
‫ﭼﻴﺰﻫﺎﻳﻲ ﻣﺎﺩ‪‬ﻱ ﺩﺭ ﺗﻜﻮﻳﻦ ﺁﻥ ﻛﺮﻡ ﺩﺧﺎﻟﺖ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﻭﻗﺘﻲ ﭼﻴﺰﻱ ﻣـﺎﺩﻱ ﺩﺭ ﺁﻥ ﺩﺧﺎﻟـﺖ ﺩﺍﺩﻩ‬
‫ﺷﺪ ﺩﻳﮕﺮ »ﺭﻭﺡ« ﻣﻄﺮﺡ ﻧﻤﻲﺷﻮﺩ!‬
‫ﮔﻔﺘﻴﻢ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ‪ ،‬ﻛﺎﺭ ﺧﺪﺍﺳﺖ ﻭ ﻛﺎﺭ ﺧﺪﺍ ﺑﺮ ﺍﺳﺎﺱ ﻧﻈﺎﻡ »ﺍﺳﺒﺎﺏ ﻭ ﻣﺴﺒﺒﺎﺕ« ﺍﺳـﺖ ﻭ‬
‫ﻭﻗﺘﻲ ﻛﻪ ﺁﻥ ﻣﻮﺍﺩ ﻭ ﻋﻨﺎﺻﺮ ﻣﻮﺭﺩ ﻓﻌﻞ ﻭ ﺍﻧﻔﻌـﺎﻻﺕ ﻭ ﺟـﺎ ﺑـﻪﺟـﺎﻳﻲ ﻭ ‪ ...‬ﻗـﺮﺍﺭ ﮔﻴﺮﻧـﺪ ﺍﻳـﻦ‬
‫ﺁﻣﺎﺩﮔﻲ ﺭﺍ ﭘﻴﺪﺍ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺣﻴﺎﺕ ﺑﺪﺍﻥﻫﺎ ﺗﻌﻠﻖ ﮔﻴﺮﺩ‪ .‬ﺍﻳﻦ ﺑـﺎﺭ ﺩﻳﮕـﺮ ﺣﻴـﺎﺕ ﭼﻴـﺰﻱ ﺍﺳـﺖ‬
‫ﺍﺿﺎﻓﻪ ﺑﺮ ﻣﻮﺍﺩﻱ ﻛﻪ ﺑﺪﺍﻥ ﺗﻌﻠﻖ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺁﺧﺮ ﺍﻭ )ﺷﺨﺼﻲ ﻛﻪ ﭼﻨﻴﻦ ﺳﻮﺍﻻﺗﻲ ﻣﻲﭘﺮﺳـﺪ(‬
‫ﻣﺘﻮﺟﻪ ﺍﻳﻦ ﺍﻣﺮ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻭ ﺗﺼﻮﺭ ﻛﺮﺩﻩ ﻫﻤﻴﻦ ﻛﻪ ﺩﺭﻭﻥ ﺁﻥ ﻟﺠﻦﺯﺍﺭ ﻛﺮﻣﻲ ﭘﻴـﺪﺍ ﻣـﻲﺷـﻮﺩ‬
‫ﻓﻘﻂ ﻣﺎﺩﻳﺎﺕ ﺍﻧﺪ ﻛﻪ ﻧﻘﺶ ﺩﺍﺭﻧﺪ ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻴﺰﻱ ﺑﺴﻴﺎﺭ ﺭﻭﺷـﻦ ﻭ ﺳـﺎﺩﻩ ﻭﺟـﻮﺩ‬
‫ﺩﺍﺭﺩ ﻭ ﺁﻥ ﻫﻢ ﺍﻳﻦ ﻛﻪ ﺍﮔﺮ ﻓﻘﻂ ﻋﻨﺎﺻﺮ ﻣﺎﺩﻱ ﺩﺭ ﺣﻴﺎﺕ ﻭ ﺑـﻪ ﻭﺟـﻮﺩ ﺁﻣـﺪﻥ ﺁﻥ ﭼﻴـﺰ ﻧﻘـﺶ‬
‫ﺩﺍﺭﻧﺪ ﭘﺲ ﻣﮕﺮ ﭘﻴﺸﺘﺮ ﻧﻴﺰ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﻧﺒﻮﺩﻧﺪ؟! ﭘﺲ ﭼﺮﺍ ﺣﻴﺎﺕ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ؟!‬
‫ﻧﻤﺎﻳﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﺩﺭ ﻫﺮ ﺣﺎﻟﺘﻲ ﻗـﺮﺍﺭ ﮔﻴﺮﻧـﺪ ﺑـﺮﺍﻱ ﭘـﺬﻳﺮﺵ ﺣﻴـﺎﺕ ﺁﻣـﺎﺩﮔﻲ‬
‫ﻧﺪﺍﺭﻧﺪ ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺗﺮﻛﻴﺒﻲ ﺧﺎﺹ ﺍﺯ ﺁﻥﻫﺎ ﺑﻪ ﻭﺟـﻮﺩ ﺁﻳـﺪ ﻭ ﺯﻣـﺎﻧﻲ ﻛـﻪ ﺁﻥ ﺗﺮﻛﻴـﺐ ﺻـﻮﺭﺕ‬
‫ﮔﺮﻓﺖ ﺣﻴﺎﺕ ﻧﻴﺰ ﺑﺪﺍﻥ ﺗﻌﻠﻖ ﻣﻲﮔﻴﺮﺩ‪.‬‬
‫ﺣﺘﻲ ﭼﻴﺰﻱ ﻭﺳﻴﻊﺗﺮ ﺍﺯ ﺍﻳﻦ )ﻧﻴﺰ ﻣﺘﺼﻮﺭ ﺍﺳﺖ ﻭ ﺁﻥ ﻫﻢ ﺍﻳـﻦ ﻛـﻪ( ﻣـﺎ ﻣـﻲﺩﺍﻧـﻴﻢ ﺗﻤـﺎﻣﻲ‬
‫ﻋﻨﺎﺻﺮﻱ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ‪ ،‬ﻋﻨﺎﺻﺮﻱ ﻣﺨﺼﻮﺹ ﻭ ﻭﻳﮋﻩ ﻫﺴﺘﻨﺪ‪ .‬ﭼﻪ ﺁﻥﻫﺎﻳﻲ ﻛـﻪ‬
 ‫‪83‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺍﺯ ﺁﻥﻫﺎ ﺟﺎﻣﺪﺍﺕ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩﺍﻧﺪ ﻭ ﭼﻪ ﺁﻥﻫﺎﻳﻲ ﻛﻪ ﺍﺯ ﺁﻥﻫﺎ ﻧﺒﺎﺗﺎﺕ ﻳﺎ ﺣﻴﻮﺍﻧﺎﺕ ﺑـﻪ ﻭﺟـﻮﺩ‬
‫ﺁﻣﺪﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﺍﺻﻞِ ﻋﻨﺎﺻﺮِ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﺑﺮﺍﻱ ﺧﻠﻖ ﺍﻳﻦﻫﺎ ﻛﻪ ﻓﺮﻗﻲ ﻭﺟـﻮﺩ ﻧـﺪﺍﺭﺩ ﻭ ﻫﻤﮕـﻲ‬
‫ﻣﺸﺘﺮﻙ ﺍﻧﺪ‪ .‬ﺍﻣﺎ ﭼﺮﺍ ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﺗﺮﻛﻴﺐ ﻣﻲﺷﻮﻧﺪ ﻛـﻪ ﺍﺯ ﺁﻥﻫـﺎ – ﻣـﺜﻼً – ﺳـﻨﮓ ﺑـﻪ ﻭﺟـﻮﺩ‬
‫ﻣﻲﺁﻳﺪ؟! ﻭ ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﺩﻳﮕﺮ ﺗﺮﻛﻴﺐ ﻣﻲﺷﻮﻧﺪ ﻭ – ﻣﺜﻼً – ﺩﺭﺧﺖ ﺑﻪ ﻭﺟﻮﺩ ﻣـﻲﺁﻳـﺪ؟! ﻭ ﺑـﻪ‬
‫ﮔﻮﻧﻪﺍﻱ ﺩﻳﮕﺮ ﺍﻧﺴﺎﻥ ﻭ ﺁﺏ ﻭ ‪ ...‬؟!‬
‫ﻫﻤﮕﻲ ﺍﻳﻦﻫﺎ ﺭﺍﺟﻊ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻛﻴﻔﻴﺖ ﺗﺮﻛﻴﺐ ﺍﻳﻦ ﻋﻨﺎﺻـﺮ ﭼﮕﻮﻧـﻪ ﺍﺳـﺖ‪ .‬ﻫﻨﮕـﺎﻡ‬
‫ﺗﺮﻛﻴﺐﺷﺪﻥ‪) ،‬ﺍﻳﻦ ﻋﻨﺎﺻﺮ( ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﻣﺨﺼﻮﺹ ﺩﺭ ﻛﻨﺎﺭ ﻫﻢ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﻧﺪ ﻭ ﺑﺮﺍﻱ ﺣﻴـﺎﺕ‬
‫ﺁﻣﺎﺩﮔﻲ ﻧﺪﺍﺭﻧﺪ ﻭ ﺑﻪ ﺳﻨﮓ ﻭ ﺩﺭﺧﺖ ﻭ ‪ ...‬ﺗﺒﺪﻳﻞ ﻣﻲﺷﻮﻧﺪ ﻭ ﺑﻪ ﻧﺤـﻮﻱ ﺩﻳﮕـﺮ ﺩﺭ ﻛﻨـﺎﺭ ﻫـﻢ‬
‫ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﻧﺪ ﻭ ﺁﻣﺎﺩﮔﻲ ﭘﻴﺪﺍ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺣﻴﺎﺕ ﻭﻳﮋﻩﺍﻱ ﺑﺪﺍﻥﻫﺎ ﺗﻌﻠـﻖ ﮔﻴـﺮﺩ‪ .‬ﻣﺎﻧﻨـﺪ ﺣﻴـﺎﺕ‬
‫ﻧﺒﺎﺗﻲ ﻭ ﺣﻴﺎﺕ ﺣﻴﻮﺍﻧﻲ‪.‬‬
‫ﻭﻗﺘﻲ ﭼﻨﻴﻦ ﺷﺪ ﺧﻠﻖ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﺩﻳﮕﺮ ﻭ ﮔﻴﺎﻫﺎﻥ ﻭ ‪ ...‬ﻧﻴﺰ ﻫﻤﮕﻲ ﻣﺎﻧﻨـﺪ ﺧﻠـﻖ ﺁﻥ‬
‫ﻛﺮﻣﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭﻭﻥ ﻟﺠﻨﺰﺍﺭ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﻳﻌﻨﻲ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺑﺮﺧﻲ ﻋﻨﺎﺻﺮ ﻭ ﻣﻮﺍﺩ ﺑﺎ ﻫﻢ ﺟﻤﻊ‬
‫ﺷﺪﻩ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺁﻣﺎﺩﮔﻲ ﻣﻲﻳﺎﺑﻨﺪ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﺣﻴﺎﺕ ﺑﺪﺍﻥﻫﺎ ﺗﻌﻠﻖ ﮔﻴﺮﺩ ﻛﻪ ﺍﻳﻦ ﻋﻨﺎﺻـﺮ ﺍﺯ‬
‫ﻗﺒﻞ ﻫﻢ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﺍﻣﺎ ﭼﻮﻥ ﺗﺮﻛﻴﺐ ﺁﻥ ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﺩﻳﮕﺮ ﺑـﻮﺩﻩ ﺍﺳـﺖ ﺑـﺮﺍﻱ ﺣﻴـﺎﺕ‬
‫ﺁﻣﺎﺩﮔﻲ ﭘﻴﺪﺍ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺩﻳﮕﺮ ﻓﺮﻗﻲ ﻣﻴﺎﻥ ﺧﻠﻖ ﺍﻧﺴﺎﻥ ﻭ ﮔﻴﺎﻫﺎﻥ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ‪ ...‬ﺑﺎ ﺁﻥ ﻛﺮﻣﻲ ﻛﻪ ﺩﺭ‬
‫ﻟﺠﻨﺰﺍﺭ ﺧﻠﻖ ﻣﻲﺷﻮﺩ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﻳﻌﻨﻲ ﺩﺭ ﺍﻳﻦ ﻣﺸﺘﺮﻙ ﺍﻧﺪ ﻛﻪ ﻣﻮﺍﺩﻱ ﻛﻪ ﺧـﻮﺩ ﺑـﻪ ﺗﻨﻬـﺎﻳﻲ‬
‫ﺑﺮﺍﻱ ﺣﻴﺎﺕ ﻛﺎﻓﻲ ﻧﻴﺴﺘﻨﺪ ﺩﺭ ﻛﻴﻔﻴﺘﻲ ﺧﺎﺹ ﺩﺭ ﺗﺮﻛﻴﺒﻲ ﻣﺸﺨﺺ ﻗﺮﺍﺭ ﻣـﻲﮔﻴﺮﻧـﺪ ﻭ ﭘـﺲ ﺍﺯ‬
‫ﺁﻥ‪ ،‬ﺣﻴﺎﺗﻲ ﻭﻳﮋﻩ ﺑﺪﺍﻥﻫﺎ ﺗﻌﻠﻖ ﻣﻲﮔﻴﺮﺩ ﻭ ﺍﮔﺮ ﻫﻤﺎﻥ ﻣﻮﺍﺩ ﺭﺍ ﺑﻪ ﻧﺤﻮﻱ ﺩﻳﮕﺮ ﺗﺮﻛﻴﺐ ﻛﻨﻨـﺪ ﺑـﻪ‬
‫ﮔﻮﻧﻪﺍﻱ ﺩﻳﮕﺮ ﺣﻴﺎﺕ ﺑﺪﺍﻥ ﺗﻌﻠﻖ ﻣﻲﮔﻴﺮﺩ‪ .‬ﻫﻤﺎﻥ ﻣﻮﺍﺩﻱ ﻛﻪ ﮔﻴﺎﻩ ﺍﺯ ﺁﻧﺎﻥ ﺑﻪ ﻭﺟﻮﺩ ﻣـﻲﺁﻳﻨـﺪ ﻭ‬
‫– ﻣﺜﻼً ﺑﻌﺪﻫﺎ ‪ -‬ﺑﻪ ﺻﻮﺭﺕ ﻏﺬﺍ ﻣﺼﺮﻑ ﻣﻲﺷﻮﻧﺪ ﺩﻭﺑـﺎﺭﻩ ﺩﺭ ﺩﺭﻭﻥ ﺑـﺪﻥ ﺗﺒـﺪﻳﻞ ﺑـﻪ ﺳـﻠﻮﻝ‬
‫ﻣﻲﺷﻮﻧﺪ ﻭ ﺣﻴﺎﺗﻲ ﺣﻴﻮﺍﻧﻲ ﺑﺪﺍﻥﻫﺎ ﺗﻌﻠﻖ ﻣﻲﮔﻴﺮﺩ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪84‬‬

‫ﭘﺲ ﺍﻭﻻً ﺁﻥ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﺧﻠﻖ ﺁﻥ ﻛﺮﻡ ﻧﻘﺶ ﺩﺍﺭﻧﺪ ﺗﻨﻬـﺎ ﺁﻥ ﻣـﻮﺍﺩ ﻭ ﻋﻨﺎﺻـﺮ ﻧﻴﺴـﺘﻨﺪ‬
‫ﭼﻮﻥ ﻛﻪ ﭘﻴﺸﺘﺮ ﻧﻴﺰ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻨﺪ ﺍﻣﺎ ﺁﻥ ﻛﺮﻡ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ‪ .‬ﺑﻠﻜﻪ ﻓﻘﻂ ﺩﺭ ﺁﻧﺠـﺎ‬
‫ﺗﻐﻴﻴﺮﻱ ﺩﺭ ﺗﺮﻛﻴﺐ ﺣﺎﺻﻞ ﻣﻲﺷﻮﺩ ﻭ ﺍﻳﻦ ﺑﺎﺭ ﺩﻳﮕﺮ ﺍﺯ ﺧﺎﺭﺝ )ﺍﺯ ﻣﺤﺴﻮﺳﺎﺕ( ﺣﻴـﺎﺕ ﺑـﺪﺍﻥ‬
‫ﺗﻌﻠﻖ ﻣﻲﮔﻴﺮﺩ‪.‬‬
‫ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ‪ ،‬ﺭﻭﺡ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﺁﻥ »ﺟﺎﻥ« ﻛـﻪ ﺩﺭ ﻣﻮﺟـﻮﺩﺍﺕ ‪ -‬ﻏﻴـﺮ ﺍﺯ ﺍﻧﺴـﺎﻥ ‪-‬‬
‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻠﻜﻪ ﻛﻠﻤﻪ »ﻧَﻔْﺲ« ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺭﻭﺡ ﻭ ﻧَﻔْﺲ ﺑﻪ ﻧﺴﺒﺖ ﺍﻧﺴﺎﻥ ﻳﻚ ﭼﻴﺰ ﺍﻧﺪ‪ .‬ﺭﻭﺡ ﻛﻪ ﺑﺎ ﺭ‪‬ﻭ‪‬ﺡ ﻭ ﺭﻳـﺢ ﺍﺯ ﻳـﻚ ﻣـﺎﺩﻩ ﻭ ﺑـﻪ‬
‫ﻣﻌﻨﺎﻱ »ﺑﺎﺩ ‪ «1‬ﺍﺳﺖ ﺑﻪ ﺁﻥ »ﺟﺎﻥ«ﻱ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﻛﻪ ﺑﺎ ﻧﻈﺮ ﺑﻪ ﺍﻳﻦ ﻛﻪ ﻣﻨﺸﺄ ﺣﺮﻛـﺖ ﺍﺳـﺖ ﻭ‬‫‪F56‬‬

‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻣﺤﺮﻙ ﺑﻮﺩﻥ ﺟﺴﻢ‪ ،‬ﺭﻭﺡ ﺍﺳﺖ ﻳﻌﻨﻲ ﻭﻗﺘﻲ ﻛـﻪ ﻭﺍﺭﺩ ﺟﺴـﻤﻲ ﺷـﺪ ﺍﻳـﻦ ﺟﺴـﻢ‬
‫ﺷﺮﻭﻉ ﻣﻲﻛﻨﺪ ﺑﻪ ﺣﺮﻛﺖ ﻛﺮﺩﻥ ﻭ ﺑﺎ ﻗﻮ‪‬ﻩﻱ ﻋﻠﻢ ﻭ ﺍﺭﺍﺩﻩ ﻓﻌﺎﻟﻴﺖ ﻣﻲﻛﻨﺪ‪ .‬ﺍﻣﺎ ﻛﻠﻤـﻪﻱ ﻧَﻔْـﺲ ﺍﺯ‬
‫»ﻧَﻔَﺲ« ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻧَﻔَﺲ ﻳﻌﻨﻲ ﺗﻨﻔﺲ ﻭ ﻧﻔﺲ ﻛﺸﻴﺪﻥ‪ .‬ﺗﻨﻔﺲ ﻫﻢ ﺿﺮﻭﺭﻱﺗﺮﻳﻦ ﭼﻴﺰ‬
‫ﺑﺮﺍﻱ ﺑﻘﺎﻱ ﺟﺴﻢ ﺍﺳﺖ ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﻛﻪ ﺑﺮﺍﻱ ﺣﻴﺎﺕ ﺁﻣـﺎﺩﮔﻲ ﭘﻴـﺪﺍ ﻛﻨـﺪ ﻛـﻪ ﺭﻭﺡ ﺩﺭ ﺁﻥ ﻭﺍﺭﺩ‬
‫ﺷﻮﺩ‪.‬‬
‫ﻳﻌﻨﻲ ﺿﺮﻭﺭﻱﺗﺮﻳﻦ ﭼﻴﺰ ﺗﻨﻔﺲ ﺍﺳﺖ ﻭ ﻣﺎﺩﺍﻣﻲ ﻛﻪ ﻧﻔﺲﻛﺸﻴﺪﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷـﺪ ﺍﻳـﻦ‬
‫ﺟﺴﻢ ﺯﻧﺪﻩ ﻭ ﺳﺎﻟﻢ ﺍﺳﺖ ﻭ ﺭﻭﺡ ﺩﺭ ﺁﻥ ﺟﺎﻱ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺯﻣﺎﻧﻲ ﻛـﻪ ﺑـﻪ ﺭﻭﺡ‪ ،‬ﻧَﻔْـﺲ‬
‫ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﺟﻨﺒﻪﻱ ﺗﻌﻠﻖ ﻭ ﺍﺭﺗﺒﺎﻁ ﻧﻴﺎﺯﻱ ﺑﻪ ﺑﺪﻥ ﺭﺍ ﻣﻲﺭﺳﺎﻧﺪ ﻭ ﺩﻗﺖ ﻭ ﺗﺄﻣﻞ ﺩﺭ ﺁﻥ ﻣـﺎ ﺭﺍ‬
‫ﺑﻪ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﻣﻲﺭﺳﺎﻧﺪ ﻛﻪ ﻭﻗﺘﻲ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﻧَﻔْﺲ‪ ،‬ﺍﻳﻦ ﻣﺪ‪ ‬ﻧﻈﺮ ﺑﺎﺷـﺪ ﻛـﻪ ﭘـﺲ ﺍﺯ ﺁﻥ ﻛـﻪ‬
‫ﺭﻭﺡ ﺩﺭﻭﻥ ﺍﻳﻦ ﺟﺴﻢ ﺟﺎﻱ ﮔﺮﻓﺖ ﺗﺮﻛﻴﺒﻲ ‪ 2‬ﺑﻪ ﻭﺟـﻮﺩ ﺁﻣـﺪﻩ ﺍﺳـﺖ ﻳﻌﻨـﻲ ﺧﺼﻮﺻـﻴﺎﺗﻲ ﺍﺯ‬
‫‪F57‬‬

‫ﻏﺮﺍﺋﺰ ﺑﻪ ﺻﻮﺭﺕ ﺻﻔﺎﺕ ﻭ ﺧﺼﻠﺖﻫﺎ ﺑﺮﺍﻱ ﺍﻳﻦ ﺭﻭﺡ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩﺍﻧﺪ ﻭ ﺩﻳﮕـﺮ ﺍﻳـﻦ ﺭﻭﺡ‪،‬‬
‫ﺁﻥ ﺭﻭﺣﻲ ﻧﻴﺴﺖ ﻛﻪ ﺯﻣﺎﻧﻲ ﻛﻪ ﺑﻪ ﺩﺭﻭﻥ ﺑﺪﻥ ﻭﺍﺭﺩ ﺷﺪ ﻣﺠﺮﺩ ﺑﺎﺷﺪ‪ .‬ﺑﻠﻜﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﻳﻦ ﺭﻭﺡ‪،‬‬

‫‪ -1‬ﻛﻪ ﻫﻮﺍﻱ ﻣﺘﺤﺮﻙ ﺍﺳﺖ ﻭ ﺣﺮﻛﺖ ﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬

‫‪ -2‬ﺍﻟﺒﺘﻪ ﺗﺮﻛﻴﺐ ﻧﻪ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﻛﻪ ﺍﺯ ﺁﻥ ﺩﻭ ﭼﻴﺰﻱ ﺟﺪﻳﺪ ﺑﻪ ﻭﺟﻮﺩ ﺁﻳﺪ‪.‬‬
 ‫‪85‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺁﻥ ﺭﻭﺡ ﺑﻪ ﺍﺿﺎﻓﻪ ﺧﺼﺎﻝ ﻭ ﺻﻔﺎﺗﻲ ﻛﻪ ﭘﺲ ﺍﺯ ﻭﺭﻭﺩﺵ ﺑﻪ ﺩﺭﻭﻥ ﺍﻳﻦ ﺟﺴﻢ‬
‫ﺑﺪﺍﻥ ﺍﺿﺎﻓﻪ ﺷﺪﻩﺍﻧﺪ‪.‬‬
‫ﻳﻌﻨﻲ ﻣﺠﻤﻮﻋﻪ ﺷﺨﺼﻴﺘﻲ – ﻛﻪ ﺷﺨﺼﻴﺖ ﺍﻧﺴﺎﻧﻲ ﺑﺪﺍﻥ ﮔﻔﺘـﻪ ﻣـﻲﺷـﻮﺩ‪ -‬ﻣﺘﺸـﻜﻞ ﺍﺯ ﺁﻥ‬
‫ﺭﻭﺡ ﻛﻪ ﺑﺪﺍﻥ ﻭﺍﺭﺩ ﺷﺪﻩ ﺍﺳﺖ ﺑﻪ ﺍﺿﺎﻓﻪﻱ ﺍﻳﻦ ﺧﺼﺎﻝ ﻭ ﺻﻔﺎﺕ ‪ -‬ﻛـﻪ ﺑﻌـﺪﻫﺎ ﺩﺭ ﺍﺛـﺮ ﻭﺭﻭﺩ‬
‫ﺍﻳﻦ ﺭﻭﺡ ﺑﻪ ﺩﺭﻭﻥ ﺍﻳﻦ ﺟﺴﻢ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩﺍﻧﺪ – ﺭﺍ ﻧَﻔْﺲ ﮔﻮﻳﻨﺪ‪.‬‬
‫ﺍﻟﺒﺘﻪ ﺩﻳﮕﺮ ﺍﻳﻦ ﻧَﻔْﺲ ﺑﻪ ﺟﺴﻢ ﺍﻃﻼﻕ ﻧﻤﻲﺷﻮﺩ ﻳﻌﻨﻲ ﺑﻪ ﺍﻳﻦ ﻗﺴﻤﺖ ﻣﺎﺩﻱ ﮔﻔﺘﻪ ﻧﻤﻲﺷﻮﺩ‪.‬‬
‫ﺑﻪ ﺩﻟﻴﻞ ﺁﻥ ﻛﻪ ﺟﺴﻢ ﻫﺮ ﺳﻴﺰﺩﻩ ﺳﺎﻝ ﻳﻚ ﺑﺎﺭ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻪ ﻭ ﺗﺒﺪﻳﻞ ﻣﻲﺷﻮﺩ ‪ 1‬ﺍﻣـﺎ ﻳـﻚ ﺍﻧﺴـﺎﻥ‬
‫‪F58‬‬

‫ﺍﮔﺮ ‪ 200‬ﺳﺎﻝ ﻫﻢ ﻋﻤﺮ ﻛﻨﺪ ﺑﻪ ﺧﻮﺩﺵ ﻣﻲﮔﻮﻳﺪ‪» :‬ﻣﻦ«‪ .‬ﻭ »ﻣﻦ« ﺗﻌﺒﻴﺮﻱ ﺍﺳـﺖ ﺍﺯ ﺷﺨﺼـﻴﺘﻲ‬
‫ﺍﺯ ﺁﻥ ﻧَﻔْﺲ ‪ .2‬ﻭ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﻪ ﺧﻮﺩ »ﻣﻦ« ﻣﻲﮔﻮﻳﺪ ﺣﺘﻲ ﺍﮔﺮ ﻫﻢ ﭘﺎﻳﺶ ﻗﻄﻊ ﺷـﺪﻩ ﺑﺎﺷـﺪ ﻳـﺎ‬
‫‪F59‬‬

‫ﺩﺳﺖ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻓﻘﻂ ﺑﺘﻮﺍﻧﺪ ﺳﺨﻦ ﺑﮕﻮﻳﺪ‪.‬‬

‫ﺯﻣﺎﻧﻲ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ ﺍﻧﺴﺎﻥ ﻛﻠﻤﻪﻱ »ﺭﻭﺡ« ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﻣﻲﺷﻮﺩ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺁﻥ ﭼﻴـﺰﻱ‬
‫ﻛﻪ ﺑﻪ ﺩﺭﻭﻥ ﺍﻳﻦ ﺟﺴﻢ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﻭ ﻣﻨﺸﺄﻳﻲ ﺑﺮﺍﻱ ﻋﻠﻢ ﻭ ﺍﺭﺍﺩﻩ ﺷﺪﻩ ﺍﺳـﺖ‪ .‬ﻛـﻪ ﻋﻠـﻢ ﺑـﻪ ﺳـﻪ‬
‫ﺷﺎﺧﻪﻱ ﺳﻤﻊ ﻭ ﺑﺼﺮ ﻭ ﻗﻠﺐ ﺗﻘﺴﻴﻢ ﻣﻲﺷﻮﺩ ﻭ ﺍﺭﺍﺩﻩ ﻧﻴﺰ ﻛﻪ ﭘﻴﺸﺘﺮ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻳﻢ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﺟﺴﻢ‪ ،‬ﺷﺨﺼﻴﺘﻲ ‪ 3‬ﺭﺍ ﻫﻤﺮﺍﻩ ﻛﺮﺩﻧﺪ ﺩﻳﮕﺮ ﺑـﻪ ﺍﺯ ﺍﻳـﻦ ﺷﺨﺼـﻴﺖ ﺑـﺎ‬
‫‪F60‬‬

‫ﻋﻨﻮﺍﻥ ﻧَﻔْﺲ ﻳﺎﺩ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻣﺎ ﺩﺭ ﻣﻮﺭﺩ ﺩﻳﮕﺮ ﺟﺎﻧﺪﺍﺭﺍﻥ ﺍﮔـﺮ ﺍﺯ ﻟﺤـﺎﻅ ﻟﻐـﻮﻱ ﺑـﺮﺍﻱ ﺁﻥﻫـﺎ ﺍﺯ‬
‫»ﺭﻭﺡ« ﻳﺎ »ﻧَﻔْﺲ« ﺍﺳﺘﻔﺎﺩﻩ ﺷﻮﺩ ﭼﻨﺪﺍﻥ ﻣﻬﻢ ﻧﻴﺴﺖ ﺍﻣﺎ ﺩﺭ ﻗﺮﺁﻥ ﻛﻠﻤﻪﻱ ﺭﻭﺡ ﺑـﺮﺍﻱ ﺁﻥﻫـﺎ ﺑـﻪ‬
‫ﻛﺎﺭ ﺑﺮﺩﻩ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﻫﺮﭼﻪ ﺑﺎﺷﺪ ﻣﻌﻠﻮﻡ ﺍﺳـﺖ ﻛـﻪ ﺩﺭ ﺣﻴﻮﺍﻧـﺎﺕ ﺩﻳﮕـﺮ‪ ،‬ﻋـﻼﻭﻩ ﺑـﺮ ﺁﻥ‬
‫ﻣﺎﺩﻩﺍﻱ ﻛﻪ ﺟﺴﻢ ﺁﻥﻫﺎ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻲﺩﻫﺪ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻗـﺒﻼ ﺁﻥ ﻣـﻮﺍﺩ ﻭﺟـﻮﺩ‬
‫ﺩﺍﺷﺘﻪﺍﻧﺪ ﺍﻣﺎ ﺣﻴﺎﺕ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﭘﺲ ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﭼﻴﺰ ﺩﻳﮕﺮ ﻭ ﺣﺎﻻﺕ ﺟﺪﻳﺪﻱ ﺍﺿـﺎﻓﻪ‬

‫‪ -1‬ﻳﻌﻨﻲ ﺍﻳﻦ ﺳﻠﻮﻝﻫﺎ ﻣﻲﻣﻴﺮﻧﺪ ﻭ ﻣﻮﺍﺩ ﻏﺬﺍﻳﻲ ﺑﻪ ﺳﻠﻮﻝﻫﺎﻱ ﺟﺪﻳﺪ ﺗﺒﺪﻳﻞ ﻣﻲﺷﻮﻧﺪ ﻭ ﻫﺮ ﺳﻴﺰﺩﻩ ﺳـﺎﻝ ﻳـﻚ‬
‫ﺑﺎﺭ ﺗﻐﻴﻴﺮ ﻣﻲﻛﻨﻨﺪ‪.‬‬
‫‪ -2‬ﻛﻪ ﺍﻟﺒﺘﻪ ﻫﻤﻴﺸﻪ ﺛﺎﺑﺖ ﺍﺳﺖ‪.‬‬
‫‪ -3‬ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﺧﻮﺩ ﺑﻪ »ﻣﻦ« ﺗﻌﺒﻴﺮ ﻣﻲﻛﻨﺪ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪86‬‬

‫ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﻧﺪ ﺍﺯ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻥ ﻧﻤﻮ ﻭ ﺗﻮﻟﻴﺪ ﻣﺜﻞ ﻭ ﺍﺣﺴـﺎﺱ ﻭ ﺣﺮﻛـﺖ ﻭ ‪. ...‬‬
‫ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻛﻨﻮﻥ ﺍﮔﺮ ﻧﺎﻣﺶ ﺭﺍ ﺭﻭﺡ ﺑﮕﺬﺍﺭﻧﺪ ﻳﺎ ﻫﺮ ﭼﻴﺰﻱ ﺩﻳﮕﺮ‪ ،‬ﻣﻬﻢ ﻧﻴﺴﺖ‪.‬‬
‫ﻳﻚ ﻣﺜﺎﻝ ﺑﺴﻴﺎﺭ ﺳﺎﺩﻩ‪ :‬ﻣﺜﻼً ﻧﻮﺭِ ﺁﻓﺘﺎﺏ ﺑﻪ ﺻﻮﺭﺕ ﻣﺴﺎﻭﻱ ﺑـﻪ ﺗﻤـﺎﻡ ﭼﻴﺰﻫـﺎﻳﻲ ﻛـﻪ ﺭﻭﻱ‬
‫ﺳﻄﺢ ﺯﻣﻴﻦ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﺗﺎﺑﻴﺪﻩ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻣﺎ ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﻣﻴـﺰﺍﻥ ﮔـﺮﻓﺘﻦ ﻭ ﺑـﺎﺯﭘﺲ ﺩﺍﺩﻥ ﻧـﻮﺭ‬
‫ﺧﻮﺭﺷﻴﺪ ﺩﺭ ﺍﺷﻴﺎء ﺑﺎ ﻫﻢ ﻓﺮﻕ ﻣﻲﻛﻨﺪ‪ .‬ﭼﻴﺰﻱ ﻣﺜﻼً ﻣﺎﻧﻨﺪ ﺩﺭﺏ ﺳﻴﺎﻩ ﻳﻚ ﺧﺎﻧﻪ ﺭﺍ ﺍﮔﺮ ﺩﺭ ﺑﺮﺍﺑﺮ‬
‫ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ ﻗﺮﺍﺭ ﺩﻫﻴﻢ ﻫﻴﭻ ﮔﻮﻧـﻪ ﺍﻧﻌﻜﺎﺳـﻲ ﻧـﺪﺍﺭﺩ‪ .‬ﺍﻣـﺎ ﻭﻗﺘـﻲ ﺁﻳﻨـﻪﺍﻱ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑـﺮ ﻧـﻮﺭ‬
‫ﺧﻮﺭﺷﻴﺪ ﻗﺮﺍﺭ ﻣﻲﺩﻫﻴﻢ ﮔﻮﻳﻲ ﺁﻓﺘﺎﺑﻲ ﺩﻳﮕﺮ ﺩﺭﻭﻥ ﺁﻳﻨﻪ ﺟﻠﻮﻩ ﮔـﺮ ﻣـﻲﺷـﻮﺩ ﻭ ﺁﻥ ﻧﻘﺸـﻲ ﻛـﻪ‬
‫ﺧﻮﺭﺷﻴﺪ ﺩﺭ ﺭﻭﺷﻨﺎﻳﻲ ‪ 1‬ﺍﻳﻔﺎ ﻣﻲﻛﻨﺪ ﺍﻳﻦ ﺁﻳﻨﻪ ﻧﻴﺰ ﺍﻳﻔـﺎ ﻣـﻲﻛﻨـﺪ‪ .‬ﺧـﻮﺏ ﺁﻓﺘـﺎﺏ ﺑـﻪ ﺻـﻮﺭﺕ‬
‫‪F61‬‬

‫ﻣﺴﺎﻭﻱ ﺑﻪ ﻫﻤﻪﻱ ﺍﻳﻦ ﺍﺟﺴﺎﻡ ﺗﺎﺑﻴـﺪﻩ ﺍﺳـﺖ ﺍﻣـﺎ ﺍﻳـﻦﻫـﺎ ﻫﺴـﺘﻨﺪ ﻛـﻪ ﺍﺳـﺘﻌﺪﺍﺩ ﻭ ﻛﻴﻔﻴـﺖ ﻭ‬
‫ﺧﺼﻮﺻﻴﺎﺕ ﻣﺨﺘﻠﻔﻲ ﺩﺍﺭﻧﺪ ﻛﻪ ﺍﻧﻌﻜﺎﺱ ﺁﻥﻫﺎ ﺑﺎ ﻫﻢ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ‪.‬‬
‫ﺣﻴﺎﺕ ﻧﻴﺰ ﺑﺮﺍﻱ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺻﻮﺭﺕ ﻣﺴﺎﻭﻱ ﺑﺮ ﺭﻭﻱ ﻛﺮﻩﻱ ﺯﻣﻴﻦ )ﻭ ﻋـﺎﻟﻢ( ﭘﺮﺗـﻮ ﺍﻓﻜـﻦ‬
‫ﺍﺳﺖ‪ .‬ﻣﻲﻣﺎﻧﺪ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﭼﻪ ﺯﻣﺎﻧﻲ ﻣﻮﺍﺩﻱ ﺑﺎ ﺗﺮﻛﻴﺒـﻲ ﻭﻳـﮋﻩ ﻭ ﻣﺨﺼـﻮﺹ ﻛﻨـﺎﺭ ﻫـﻢ ﻗـﺮﺍﺭ‬
‫ﻣﻲﮔﻴﺮﻧﺪ ﻛﻪ ﺁﻣﺎﺩﮔﻲ ﻻﺯﻡ ﺑﺮﺍﻱ ﮔﺮﻓﺘﻦ ﺣﻴﺎﺕ ﺭﺍ ﻛﺴﺐ ﻛﻨﻨﺪ؟!‬
‫ﻧﻮﻋﻲ ﺍﺯ ﻣﻮﺍﺩ ﺑﺎ ﻫﻢ ﺗﺮﻛﻴﺐ ﻣﻲﺷﻮﻧﺪ ﺍﻣﺎ ﺁﻣﺎﺩﮔﻲ ﻧﺪﺍﺭﻧﺪ ﻭ ﺣﻴﺎﺕ ﺑﺪﺍﻥﻫﺎ ﺗﻌﻠﻖ ﻧﻤﻲﮔﻴﺮﺩ‬
‫ﻣﺎﻧﻨﺪ ﺳﻨﮓ )ﻭ ﺑﻪ ﻃﻮﺭ ﻛﻠﻲ ﺟﺎﻣﺪﺍﺕ(‪ .‬ﻧﻮﻋﻲ ﺩﻳﮕـﺮ ﺍﺯ ﻣـﻮﺍﺩ ﺑـﺎ ﻫـﻢ ﺗﺮﻛﻴـﺐ ﻣـﻲﺷـﻮﻧﺪ ﻭ‬
‫ﺁﻣﺎﺩﮔﻲ ﻫﻢ ﺩﺍﺭﻧﺪ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺣﻴﺎﺕ ﻭﻳﮋﻩﺍﻱ ﺑﺪﺍﻥﻫﺎ ﺗﻌﻠﻖ ﻣﻲﮔﻴﺮﺩ ﻣﺎﻧﻨﺪ ﮔﻨﺪﻡ )ﻭ ﺑﻪ ﻃﻮﺭ ﻛﻠـﻲ‬
‫ﻧﺒﺎﺗﺎﺕ ﻭ ﺣﻴﻮﺍﻧﺎﺕ(‪.‬‬
‫ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺮﻧﺎﻣﻪﻱ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﺣﻴﺎﻱ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻗﻮﺍﻧﻴﻦ ﻭ ﺳﻨﻨﻲ ﺑﻨﻴﺎﻥ ﻧﻬﺎﺩﻩ‬
‫ﺍﺳﺖ ﺗﺎ ﺍﺯ ﻋﻨﺎﺻﺮﻱ ﻭﻳﮋﻩ ﺗﺮﻛﻴﺒﻲ ﻣﺸﺨﺺ ﭘﻴﺪﺍ ﺷﻮﺩ ﻭ ﺯﻣﺎﻧﻲ ﻛﻪ ﺍﻳﻦ ﺗﺮﻛﻴﺐ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣـﺪ‬
‫ﺣﻴﺎﺗﻲ ﻛﻪ ﺑﺎ ﺁﻥ ﺗﺮﻛﻴﺐ ﺳﺎﺯﮔﺎﺭ ﺍﺳﺖ ﺑﺪﺍﻥ ﺗﻌﻠﻖ ﻣﻲﮔﻴﺮﺩ‪.‬‬
‫ﭘﺲ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻣﺴﺌﻠﻪ ﺭﻭﺷﻦ ﻣﻲﺷﻮﺩ ﻛﻪ ﻫﻴﭻ ﺍﺷﻜﺎﻟﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴـﺰ‬
‫ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﺍﻳﻦ ﺭﺍ ﻫﻢ ﺫﻛﺮ ﻛﻨﻴﻢ ﻛﻪ ﺑﺮﺧﻲ ﺍﺯ ﺍﻓﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﻛـﻪ ﻣﻮﺷـﻲ ﺩﺭﻭﻥ ﺁﺏ ﺑﻴﻔﺘـﺪ ﻭ‬

‫‪ -1‬ﻭﺣﺘﻲ ﺩﺭ ﮔﺮﻣﺎ‪.‬‬
 ‫‪87‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﭘﺲ ﺍﺯ ﻣﺪﺗﻲ ﺑﻪ ﻛﺮﻡ ﺗﺒﺪﻳﻞ ﺷﻮﺩ ﺣﻴﺮﺕ ﻣﻲﻛﻨﻨﺪ ﺣﺘﻲ ﺁﻥ ﻛﺴﺎﻧﻲ ﻫﻢ ﻛﻪ ﺍﻳﻤﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ؛‬
‫ﭼﻮﻥ ﺑﺮﺍﻱ ﺧﻮﺩﺷﺎﻥ ﭼﻨﻴﻦ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﻛﺎﺭ ﺧﺪﺍ ﺑﺎﻳﺪ ﺭﻣﺰﻱ ﺑﺎﺷﺪ ﻭ ﻧﻤﻲﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﻃﺒﻖ‬
‫ﺍﺳﺒﺎﺏ ﻭ ﻣﺴﺒﺒﺎﺕ ﻛﺎﺭ ﻣﻲﻛﻨﺪ‪ ،‬ﺍﻛﻨﻮﻥ ﻛﻪ ﺍﻳﻦ ﻣـﻮﺵ ﺑـﻪ ﺩﺭﻭﻥ ﺁﺏ ﺍﻓﺘـﺎﺩﻩ ﺍﺳـﺖ ﻭ ﭘـﺲ ﺍﺯ‬
‫ﻣﺪﺗﻲ ﺑﻪ ﻛﺮﻡ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺍﺳﺖ ‪ 1‬ﮔﻮﻳﻲ ﺩﺭ ﺩﺭﻭﻧﺸﺎﻥ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺣﺴﺎﺱ ﻣﻲﻛﻨﻨـﺪ ﻛـﻪ ﺍﻧﮕـﺎﺭ‬
‫‪F62‬‬

‫ﺧﺪﺍﻭﻧﺪ ﺩﺧﺎﻟﺘﻲ ﺩﺭ ﺣﻴﺎﺕ ﻧﺪﺍﺭﺩ ﻭ ﭼﻮﻥ ﺟﻮ ﻭ ﻭﺿﻌﻴﺘﻲ ﻓـﺮﺍﻫﻢ ﺷـﺪ ﻣﻮﺷـﻲ ﻫـﻢ ﺑـﻪ ﻛـﺮﻡ‬
‫ﺗﺒﺪﻳﻞ ﺷﺪ! ﺩﻳﮕﺮ ﭼﻪ ﻧﻴﺎﺯﻱ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺁﻥ ﺩﺧﺎﻟﺖ ﺩﺍﺭﺩ؟!‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﻋﻘﻴﺪﻩﻱ ﺷﺎﻥ ﻣﺘﺰﻟﺰﻝ ﻣﻲﺷﻮﺩ ﭼﻮﻥ ﺑﺮﺍﻱ ﺧﻮﺩ ﭼﻨﻴﻦ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧـﺪ ﻛـﻪ ﺧﺪﺍﻭﻧـﺪ‬
‫ﺑﺪﻭﻥ ﺍﺳﺒﺎﺏ ﻛﺎﺭ ﻣﻲﻛﻨﺪ ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﭘﻴﺸﺘﺮ ﮔﻔﺘﻴﻢ ﻛﻪ ﻛﺎﺭﻫﺎ‪ ،‬ﺍﺳـﺒﺎﺏ ﺭﺍ ﺍﻗﺘﻀـﺎ ﻣـﻲﻛﻨﻨـﺪ ﻭ‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺍﺳﺒﺎﺏ ﻛﺎﺭ ﻣﻲﻛﻨﺪ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺍﮔﺮ ﺁﻥ ﻣـﻮﺵ ﺑـﻪ ﺩﺭﻭﻥ ﺁﺏ ﺍﻓﺘـﺎﺩﻩ ﻭ ﭘـﺲ ﺍﺯ‬
‫ﻣﺪﺗﻲ ﺑﻪ ﻛﺮﻡ ﺗﺒﺪﻳﻞ ﻣﻲﺷﻮﺩ ﺑﺮﻧﺎﻣﻪﻱ ﺧﺪﺍ ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﻭﻗﺘـﻲ ﺍﻳـﻦ ﻣـﻮﺵ ﺑـﻪ ﺩﺭﻭﻥ ﺁﺏ‬
‫ﺍﻓﺘﺎﺩ ﺗﻐﻴﻴﺮﺍﺗﻲ ﺩﺭ ﺗﺮﻛﻴﺐ ﺁﻥ ﺍﻳﺠﺎﺩ ﻣـﻲﺷـﻮﺩ ﻭ ﺁﻥ ﺍﺗـﻢﻫـﺎ ﺟﺎﺑـﻪ ﺟـﺎ ﺷـﺪﻩ ﻭ ﺑـﻪ ﮔﻮﻧـﻪﺍﻱ‬

‫‪ -1‬ﺍﻟﺒﺘﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺫﻛﺮ ﺍﻳﻦ ﻧﻜﺘﻪ ﺿﺮﻭﺭﻱ ﻣﻲﻧﻤﺎﻳﺪ ﻛﻪ ﺗﺼﻮﺭ ﺍﻳﻦ ﻛﻪ ﻣﺴﺘﻘﻴﻤﺎً ﻣﻮﺵ ﺑـﻪ ﻛـﺮﻡ ﺗﺒـﺪﻳﻞ ﺷـﻮﺩ‬
‫ﺗﺼﻮﺭ ﺻﺤﻴﺤﻲ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺗﺼﻮﺭ ﻛﻪ ﻇﺎﻫﺮﺍً ﻓﻼﺳﻔﻪﻱ ﻗﺪﻳﻢ ﻳﻮﻧﺎﻥ ﺑﻪ ﺁﻥ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻩﺍﻧﺪ ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ‬
‫ﮔﻮﻳﻲ ﻻﺷﻪﻱ ﺍﻳﻦ ﻣﻮﺵ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻪ ﻭ ﺗﺒﺪﻳﻞ ﺑﻪ ﻛﺮﻡ ﻣﻲﺷﻮﺩ‪ .‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺩﺭ ﺁﺯﻣﺎﻳﺸﺎﺕ ﺟﺪﻳﺪ ﺛﺎﺑـﺖ‬
‫ﺷﺪﻩ ﺍﺳﺖ ﺯﻣﺎﻧﻲ ﻛﻪ ﻳﻚ ﻣﺎﺩﻩﻱ ﻏﺬﺍﻳﻲ – ﻳﺎ ﺣﺘﻲ ﻻﺷﻪﻱ ﻫﻤﻴﻦ ﻣﻮﺵ ﻣﺮﺩﻩ – ﺭﺍ ﺩﺭﻭﻥ ﺩﻭ ﻛﻴﺴﻪ ﻗـﺮﺍﺭ‬
‫ﺩﻫﻴﻢ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﻛﻴﺴﻪﻫﺎ ﺳﺮﺑﺎﺯ ﻭ ﺩﻳﮕﺮﻱ ﺳﺮﺑﺴﺘﻪ ﺑﺎﺷﺪ ﻣﺸﺎﻫﺪﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻏﺬﺍﻱ ﺩﺭﻭﻥ ﻛﻴﺴﻪﻱ ﺳـﺮ‬
‫ﺑﺎﺯ ﺑﻪ ﻛﺮﻡ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺍﺳﺖ ﺍﻣﺎ ﻏﺬﺍﻱ ﺩﺭﻭﻥ ﻛﻴﺴﻪﻱ ﺳﺮﺑﺴﺘﻪ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ .‬ﺳﭙﺲ ﺍﻳﻦ ﻓﺮﺿـﻴﻪ ﻣﻄـﺮﺡ‬
‫ﺷﺪ ﻛﻪ ﻣﻮﺟﻮﺩﺍﺗﻲ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﻣﻮﺍﺩ ﻏﺬﺍﻳﻲ ﻛﻪ ﺩﺭﻭﻥ ﻛﻴﺴﻪ ﺳﺮ ﺑﺴﺘﻪ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﺗﻐﺬﻳﻪ ﻛﺮﺩﻩ ﻭ ﺑـﺮ ﺭﻭﻱ ﺁﻥ‬
‫ﺗﺨﻢ ﮔﺬﺍﺭﻱ ﻣﻲﻛﻨﻨﺪ ﻭ ﺍﻳﻦ ﺗﺨﻢﻫﺎ ﭘﺲ ﺍﺯ ﻣﺪﺗﻲ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ ﻭ ﺍﺯ ﺍﻳﻦ ﻣﻮﺍﺩ ﻏﺬﺍﻳﻲ – ﻳﺎ ﻻﺷـﻪﻱ ﻫﻤـﻴﻦ‬
‫ﻣﻮﺵ – ﺗﻐﺬﻳﻪ ﻛﺮﺩﻩ ﻭ ﻛﻢ ﻛﻢ ﺁﻥ ﺭﺍ ﻧﺎﺑﻮﺩ ﻣﻲﻛﻨﻨﺪ ﻭ ﺷﺨﺺ ﺗﺼﻮﺭ ﻣﻲﻛﻨﺪ ﻛﻪ ﻣﻮﺍﺩ ﻏﺬﺍﻳﻲ ﻣﺴﺘﻘﻴﻤﺎً ﺑـﻪ‬
‫ﻛﺮﻡ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﻳﻦ ﻧﻜﺘـﻪ ﻫـﻢ ﻛـﻪ ﺗﻨﻬـﺎ ﻳـﻚ ﻓـﺮﺽ ﺩﺭ‬
‫ﺳﺨﻨﺎﻥ ﺍﺳﺘﺎﺩ ﺳﺒﺤﺎﻧﻲ ﺍﺳﺖ ﺑﻪ ﺍﺻﻞ ﻣﻮﺿﻮﻉ ﻫﻴﭻ ﮔﻮﻧﻪ ﻟﻄﻤﻪﺍﻱ ﻭﺍﺭﺩ ﻧﻤـﻲﻛﻨـﺪ ﭼـﻮﻥ ﺍﺻـﻞ ﺳـﻮﺍﻝ ﻭ‬
‫ﭘﺮﺳﺶ ﺑﺮ ﺁﻥ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻭ ﭘﺎﺳﺦ ﺍﺳﺘﺎﺩ ﻫﻢ ﺑﺮ ﺁﻥ ﻓﺮﺽ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ‪) .‬ﻣﺘﺮﺟﻢ(‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪88‬‬

‫ﻣﺨﺼﻮﺹ ﺻﻔﺎﺗﻲ ﺗﺎﺯﻩ ﺑﻪ ﺧﻮﺩ ﻣﻲﮔﻴﺮﻧﺪ ﻛﻪ ﺍﻳﻦ ﺻﻔﺎﺕ ﺟﺪﻳﺪ ﺯﻣﺎﻧﻲ ﻛﻪ ﺗﺮﻛﻴﺐ ﺗﻐﻴﻴﺮ ﻛـﺮﺩ‬
‫ﺁﻣﺎﺩﮔﻲ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ ﺑﺮﺍﻱ ﺣﻴﺎﺕ ﺟﺪﻳﺪ ﻭ ﺑﻪ ﻛﺮﻡ ﺗﺒﺪﻳﻞ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺍﻳﻦ ﻧﻈﻤﻲ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺣﺎﻛﻢ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺍﻭﻻً ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﭼﻨـﻴﻦ ﺧﺼﻮﺻـﻴﺎﺗﻲ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻛﻪ ﺍﮔﺮ ﺑﺎ ﺷﻴﻮﻩﺍﻱ ﺧﺎﺹ ﺗﺮﻛﻴﺐ ﺷﺪﻧﺪ ﺑﺮﺍﻱ ﺣﻴﺎﺕ ﺁﻣـﺎﺩﮔﻲ ﭘﻴـﺪﺍ ﻛﻨﻨـﺪ‪ .‬ﺛﺎﻧﻴـﺎً‬
‫ﺟﻮﻱ ﻣﻨﺎﺳﺐ ﺑﺮﺍﻱ ﺁﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻧﺠﺎ ﺁﻥ ﺟﻮ ﻣـﺜﻼً ﺁﺏ ﺍﺳـﺖ‪ .‬ﺩﺭ ﻧﺘﻴﺠـﻪ ﻭﻗﺘـﻲ‬
‫ﻳﺎﺩﺁﻭﺭ ﺷﻮﻳﻢ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﺍﺳﺒﺎﺏ ﻛﺎﺭ ﻣﻲﻛﻨﺪ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺍﺳﺒﺎﺏ ﻓﺮﺍﻫﻢ ﺷـﺪﻩ ﺍﺳـﺖ ﺗـﺎ‬
‫ﺍﻳﻦ ﻣﻮﺵ ﺣﻴﺎﺕ ﻳﺎﻓﺘﻪ ﻭ ﺑﻪ ﻛﺮﻡ ﺗﺒﺪﻳﻞ ﻣﻲﺷﻮﺩ ﺩﻳﮕﺮ ﻫﻴﭻ ﺍﺷﻜﺎﻟﻲ ﺑﻪ ﻭﺟﻮﺩ ﻧﺨﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫ﭘﺲ ﺍﻳﻦ ﺗﺼﻮﺭ ﻏﻠﻂ ﺑﻪ ﻋﻘﻴﺪﻩﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻧﺎ ﺁﮔﺎﻩ ﻟﻄﻤﻪ ﻣﻲﺯﻧﺪ ﻭ ﺁﻥ ﻫﻢ ﺍﻳـﻦ‬
‫ﻛﻪ ﺑﺮﺍﻱ ﺧﻮﺩ ﭼﻨﻴﻦ ﻗﺮﺍﺭ ﻣﻲﺩﻫﻨﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺪﻭﻥ ﺍﺳﺒﺎﺏ ﻛﺎﺭ ﻣﻲﻛﻨـﺪ ﻭ ﺍﮔـﺮ ﭼﻴـﺰﻱ ﺑـﻪ‬
‫ﺍﺳﺒﺎﺏ ﺭﺑﻂ ﺩﺍﺩﻩ ﺷﺪ ﭼﻨﻴﻦ ﺗﺼﻮﺭ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺁﻥ ﺩﺧﺎﻟﺘﻲ ﻧﺪﺍﺭﺩ‪ .‬ﻓﺮﺽ ﻛﻨﻴﻢ ﻛـﻪ‬
‫ﺍﺯ ﺑﺎﺭﺵ ﺑﺎﺭﺍﻥ ﺳﺨﻦ ﻣﻲﮔﻮﻳﻨﺪ ﻭ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﻗﺮﺁﻥ ﻧﻴﺰ ﻣﻲﻓﺮﻣﺎﻳـﺪ ﻧـﻮﺭ ﺧﻮﺭﺷـﻴﺪ ﺑـﺮ ﺁﺏ‬
‫ﻣﻲﺗﺎﺑﺪ ﻭ ﺑﺨﺎﺭ ﺍﺯ ﺁﻥ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﻭ ﺑﺎﺩ ﺁﻥ ﺭﺍ ﻣﻲﺑﺮﺩ ﻭ ﺩﺭ ﻳﻚ ﻓﻀﺎﻳﻲ ﺳﺮﺩ ﺷﺪﻩ ﻭ )ﺩﺭ ﺍﺛـﺮ‬
‫ﻓﺮﺁﻳﻨﺪ ﻣﻌﻴﻦ( ﺩﻭﺑﺎﺭﻩ ﭘﺲ ﺍﺯ ﺗﺒﺪﻳﻞ ﺑﻪ ﺁﺏ ﺑﻪ ﭘﺎﻳﻴﻦ ﺳﺮﺍﺯﻳﺮ ﻣﻲﺷﻮﺩ ﻭ ﻭﻗﺘﻲ ﺍﻳﻦ ﻣﻮﺿـﻮﻉ ﺭﺍ‬
‫ﺗﺒﻴﻴﻦ ﻣﻲﻛﻨﻴﻢ ﻛﻪ ﺍﺳﺒﺎﺏ ﺭﻭﺷﻨﻲ ﺑﺮﺍﻱ ﺁﻥ ﭘﻴﺪﺍ ﻣﻲﺷـﻮﺩ ﺩﻳﮕـﺮ ﺁﻥﻫـﺎ ﺗﺼـﻮﺭ ﻣـﻲﻛﻨﻨـﺪ ﻛـﻪ‬
‫ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺣﺬﻑ ﺷﺪﻩ ﺍﺳﺖ! ﻭ ﻣﻲﮔﻮﻳﻨﺪ ﻛﻪ ﺩﻳﮕﺮ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻪ ﻛﺎﺭﻩ ﺍﺳﺖ؟!‬
‫ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﺎﻥ ﻛﻪ ﻧﺎﺁﮔﺎﻩ ﺍﻧﺪ ‪ 1‬ﺑﻌﻀﺎً ﺍﻧﺪﻭﻫﮕﻴﻦ ﻳﺎ ﻧﺎﺭﺍﺣﺖ ﻫﻢ ﻣﻲﺷﻮﻧﺪ!‬
‫‪F63‬‬

‫ﮔﻮﻳﺎ )ﺗﺼﻮﺭ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ( ﻗﺮﺍﺭ ﺍﺳﺖ ﺍﮔﺮ ﺧﺪﺍ ﻛﺎﺭﻱ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﺁﻥ ﺭﺍ ﺑﻲﺑﺮﻧﺎﻣﻪ ﻭ ﺑﻲﻧﻈـﻢ‬
‫ﻭ ﺩﺭﻫﻢ ﻭ ﺑﺪﻭﻥ ﻣﺤﺎﺳﺒﻪ ﺍﻧﺠﺎﻡ ﺩﻫﺪ! ﻭ ﺩﺭ ﻫﺮﺟﺎ ﻛﻪ ﺑﺮﻧﺎﻣﻪ ﻭ ﻧﻈﻢ ﺑﻮﺩ ﺩﻳﮕـﺮ ﺧـﺪﺍ ﺩﺭ ﺁﻧﺠـﺎ‬
‫ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ! ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻛﺎﺭﻫﺎ ﺭﺍ ﺑﺎ ﻧﻈﻢ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪ .‬ﺍﮔـﺮ ﺩﺭﻙ ﭼﻨـﻴﻦ ﭼﻴـﺰﻱ‬
‫ﺑﺮﺍﻳﺸﺎﻥ ﻣﺸﻜﻞ ﺍﺳﺖ ﭘﺲ ﭼﺮﺍ ﻣﻼﺣﻈﻪ ﻧﻤﻲﻛﻨﻨﺪ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﻋﻴﻦ ﺣﺎﻟﻲ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ ﻳﻚ‬
‫ﺑﺎﺭﻩ ﻛﻮﻣﻪﺍﻱ ﺧﺎﻙ ﺭﺍ ﺑﻪ ﺍﻧﺴﺎﻥ ﺗﺒﺪﻳﻞ ﻛﻨﺪ ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﭼﻪ ﻧﻈﻤﻲ ﺑﺮﺍﻱ ﺁﻥ ﻗـﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳـﺖ‪.‬‬
‫ﻣﻮﺍﺩ ﻏﺬﺍﻳﻲ ﺑﻪ ﺩﺭﻭﻥ ﻣﻌﺪﻩ ﺭﺍﻩ ﻳﺎﺑﻨﺪ ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﭼﻜﻴﺪﻩﺍﻱ ﺑﻪ ﻭﺟﻮﺩ ﺁﻳﺪ ﻭ ﺑﻪ ﻧﻄﻔـﻪ ﺗﺒـﺪﻳﻞ‬

‫‪ -1‬ﺣﺘﻲ ﮔﺎﻫﺎً ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﻪ ﺍﺻﻄﻼﺡ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻋﺎﻟ‪‬ﻢ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﻣﻲﺩﺍﻧﻨﺪ‪.‬‬

 ‫‪89‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺷﻮﺩ ﻭ ﺍﺯ ﻧﻄﻔﻪ ﻛﻪ ﺗﺎﺯﻩ ﺁﻥ ﻫﻢ ﭼﻜﻴﺪﻩﺍﻱ ﺩﺭﻭﻧﺶ ﻣﻲﺑﺎﺷﺪ ﻭ ﻣﻮﺟﻮﺩﻱ ﺟﺎﻧﺪﺍﺭﻣﺎﻧﻨـﺪ‪ ‬ﺑﺴـﻴﺎﺭ‬

‫ﻛﻮﭼﻚ ‪ 1‬ﺍﺳﺖ ﻛﻪ ﻣﻲﺭﻭﺩ ﻭ ﺑﺎ ﻧﻄﻔﻪﻱ ﺩﻳﮕﺮ )ﻧﻄﻔﻪﻱ ﺯﻥ( ﺗﺮﻛﻴﺐ ﻣﻲﺷﻮﺩ ﻭ ﺳـﭙﺲ ﺣﺎﻟـﺖ‬ ‫‪F64‬‬

‫ﺧﻮﻧﻲ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﻣﺪﺗﻲ ﺣﺎﻟﺖ ﮔﻮﺷﺘﻲ ﻭ ﺍﺳـﺘﺨﻮﺍﻥ ﻭ ﺩﻭﺑـﺎﺭﻩ ﮔﻮﺷـﺖ ﺑـﺮ ﺭﻭﻱ‬
‫ﺍﺳﺘﺨﻮﺍﻥ ﻭ ﺳﭙﺲ ﭘﻮﺳﺖ ﻭ ﺗﻤﺎﻡ ﺍﺟﺰﺍء ﻭ ﺍﻋﻀﺎﻱ ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﻛﺎﻣﻞ ﻣﻲﺷﻮﺩ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻮﻗـﻊ‬
‫ﻳﻚ ﺍﻧﺴﺎﻥ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﭘﺲ ﻣﻲﺑﻴﻨﻴﻢ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻲﺗﻮﺍﻧﺪ ﺍﺯ ﻧﻴﺴﺘﻲ ﻭ ﻫﻴﭻ‪ ،‬ﺍﻧﺴﺎﻧﻲ ﺭﺍ ﺑﻴﺎﻓﺮﻳﻨﺪ ﺍﻣﺎ ﺑﺎﺯ‬
‫ﻫﻢ ﺍﻳﻦ ﺍﺳﺒﺎﺏ ﻭ ﻣﻘﺪﻣﺎﺕ ﺭﺍ ﺑﺮﺍﻳﺶ ﻓﺮﺍﻫﻢ ﻣﻲﻛﻨﺪ‪ .‬ﺍﻳﻦﻫﺎ ﺷﻴﻮﻩﻱ ﻛـﺎﺭ ﺧﺪﺍﻭﻧـﺪ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺩﻳﮕﺮ ﺩﺭ ﭼﻴﺰﻫﺎﻳﻲ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺍﮔﺮ ﺍﺷﻜﺎﻟﻲ ﻭ ﺳﻮﺍﻟﻲ ﺑﻪ ﻭﺟﻮﺩ ﺁﻳـﺪ ﺑﺎﻳـﺪ ﺑـﻪ ﻳـﺎﺩ ﺁﻭﺭﺩ ﻛـﻪ‬
‫ﺧﺪﺍﻭﻧﺪ ﻛﺎﺭﺵ ﻓﻘﻂ ﺍﻳﻦ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺩﺭ ﻫﺮﻛﺠﺎ ﻛﻪ ﺍﺳﺒﺎﺏ ﻭ ﻧﻈـﻢ ﻭﺟـﻮﺩ ﺩﺍﺷـﺖ ﺩﺭ ﺁﻧﺠـﺎ‬
‫ﺧﺪﺍﻭﻧﺪ ﻛﺎﺭ ﻣﻲﻛﻨﺪ ‪ 2‬ﭼﻮﻥ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﻪ ﺍﺳﺒﺎﺏ ﻧﻴﺎﺯﻣﻨﺪ ﻫﺴﺘﻨﺪ‪.‬‬
‫‪F65‬‬

‫)ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺍﻣﻜﺎﻥ ﺩﺍﺭﺩ ﺍﻳﻦ ﺷﺒﻬﻪ ﻣﻄﺮﺡ ﺷﻮﺩ ﻛـﻪ ﺩﺭ ﻣﺴـﺄﻟﻪﻱ ﺍﺳـﺒﺎﺏ ﻭ ﻣﺴـﺒﺒﺎﺕ(‬
‫ﺗﻤﺎﻡ ﻛﺎﺭﻫﺎ ﺗﻮﺳﻂ ﺷﺨﺺ ﻭ ﺍﺳﺒﺎﺏ ﺍﻧﺠﺎﻡ ﻣﻲﮔﻴﺮﻧﺪ ﻧﻪ ﺍﺯ ﻃﺮﻳﻖ ﺧﺪﺍﻭﻧﺪ! ﭘـﺲ ﺩﻳﮕـﺮ ﭼـﺮﺍ‬
‫ﺧﺪﺍﻭﻧﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﻧﺴﺒﺖ ﻣﻲﺩﻫﺪ ﻛﻪ ﻣﺎ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﻴﻢ؟!‬
‫ﻧﻤﻮﻧﻪﻱ ﺍﻳﻦ ﺳﻮﺍﻝ ﺭﺍ ﻣﺎ ﭘﻴﺸﺘﺮ ﭘﺎﺳﺦ ﮔﻔﺘﻴﻢ‪ .‬ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﺎﻳﺪ ﮔﻔﺖ ﻛﻪ ﻣـﺎ ﺑﺎﻳـﺪ‬
‫ﺑﻪ ﺍﺻﻞ ﺑﺎﺯ ﮔﺮﺩﻳﻢ‪ .‬ﺧﺪﺍﻭﻧﺪ ﻃﺮﺣﻲ ﺭﺍ ﺑﺮﺍﻱ ﺧﻠﻖ ﺍﻳﻦ ﻋﺎﻟﻢ ﻣﻲﺭﻳﺰﺩ ﻛﻪ ﺩﺭ ﺍﻳـﻦ ﻋـﺎﻟﻢ ﺑـﺮﺍﻱ‬
‫ﻫﺮ ﻣﻮﺟﻮﺩﻱ ﺳﺒﺒﻲ ﻗﺮﺍﺭ ﻣﻲﺩﻫﺪ‪ .‬ﻳﻜﻲ ﺍﺯ ﺍﺟﺰﺍﻱ ﺁﻥ ﻃﺮﺡ ﻧﻴﺰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻘﺮﺭ ﻣﻲﻛﻨﺪ ﻫـﺮ‬
‫ﺁﻥ ﻛﻪ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﺛﺮﻭﺕ ﺗﻼﺵ ﻣﻲﻛﻨﺪ ﺑﻪ ﺛـﺮﻭﺕ ﺩﺳـﺖ ﻳﺎﺑـﺪ ﻭ ﻫـﺮﻛﺲ ﻧﻴـﺰ ﺗﻼﺷـﻲ‬
‫ﻧﻜﺮﺩﻩ ﺍﺳﺖ ﻧﻴﺰ ﺑﻪ ﺛﺮﻭﺗﻲ ﺩﺳﺖ ﻧﻴﺎﺑﺪ‪.‬‬
‫ﻳﻌﻨﻲ ﻫﻢ ﺷﺨﺺ ﻭ ﻫﻢ ﺍﺳﺒﺎﺏ ﺟﺰء ﺑﺮﻧﺎﻣﻪﻱ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺘﻨﺪ‪ .‬ﭘﺲ ﺍﻳﻦ ﺑﺮﻧﺎﻣـﻪﻱ ﺍﻭﺳـﺖ‬
‫ﻛﻪ ﺍﮔﺮ ﻛﺴﻲ ﺍﺳﺒﺎﺑﻲ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﮔﺮﻓﺖ ﺑﻪ ﺛﺮﻭﺕ ﺩﺳﺖ ﻳﺎﺑﺪ ﻭ ﻫﺮﻛﺲ ﺍﺳﺒﺎﺑﻲ ﺑﻪ ﻛﺎﺭ ﻧﮕﺮﻓـﺖ‬

‫‪ -1‬ﺍﺳﭙﺮﻡ‪.‬‬
‫‪ -2‬ﻭ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﻣﻲﺩﺍﻧﻴﻢ ﺗﻤﺎﻡ ﻋﺎﻟﻢ ﺑﺮ ﻧﻈﻢ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ ﻭ ﻋﻠﻢ ﻭ ﺩﺍﻧـﺶ ﻛﻨـﻮﻧﻲ ﻫـﻢ ﺍﻳـﻦ ﻣﻮﺿـﻮﻉ ﺭﺍ‬
‫ﺗﺼﺪﻳﻖ ﻣﻲﻛﻨﺪ‪ .‬ﭘﺲ ﺍﻳﻦ ﺟﺎﺳﺖ ﻛﻪ ﻣﻔﻬﻮﻡ ﺍﻳﻦ ﺟﻤﻠﻪ ﺩﺭﻙ ﻣﻲﺷﻮﺩ‪) .‬ﻣﺘﺮﺟﻢ(‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪90‬‬

‫ﺑﻪ ﺛﺮﻭﺕ ﺩﺳﺖ ﻧﻴﺎﺑﺪ‪ .‬ﺩﻳﮕﺮ ﺍﻳﻦ ﺑﻪ ﻓﺠﻮﺭ ﻭ ﺗﻘﻮﺍ ﻭ ‪ ...‬ﺭﺑﻄﻲ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﮔﺬﺷﺘﻪ ﻧﻴﺰ ﺍﻳﻦ ﺍﺷﺘﺒﺎﻩ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺷﺨﺼﻲ ﺑﻪ ﻧﺎﻡ »ﺍﺑﻦ ﺭﺍﻭﻧﺪﻱ« ‪ 1‬ﻛﻪ ﻇـﺎﻫﺮﺍ‬
‫‪F6‬‬

‫ﻓﺮﺩﻱ ﺑﻲﺩﻳﻦ ﺑﻮﺩﻩ ﺍﺳﺖ ﮔﻮﻳﺎ ﺍﻳﻦ ﺍﺷﻌﺎﺭ ﺍﺯ ﺍﻭ ﻣﻲﺑﺎﺷﻨﺪ ﻭ ﺁﻥ ﻗﺪﺭ ﺳﺮﺩﺭﮔﻢ ﺑﻮﺩﻩ ﺍﺳـﺖ ﻛـﻪ‬
‫ﻧﺪﺍﻧﺴﺘﻪ ﺍﻳﻦ ﺭﺯﻕ ﻭ ﺭﻭﺯﻱ ﺑﻪ ﺍﺳﺒﺎﺏ ﻭ ﻣﺴﺒﺒﺎﺕ ﻣﺮﺑﻮﻁ ﺍﺳﺖ‪ .‬ﺍﻭ ﺩﺭ ﺍﺷﻌﺎﺭﺵ ﻣﻲﮔﻮﻳﺪ‪:‬‬
‫ﻭﺟﺎﻫــــﻞ ﺟﺎﻫــــﻞ ﺗﻠﻘــــﺎﻩ ﻣﺮﺯﻭﻗــــﺎ‬ ‫ﻛــــﻢ ﻋﺎﻗــــﻞ ﻋﺎﻗــــﻞ ﺃﻋـــــﻴﺖ ﻣﺬﺍﻫﺒــــﻪ‬
‫ﻭﺻـــــﲑ ﺍﻟﻌـــــﺎﱂ ﺍﻟﻨﺤﺮﻳـــــﺮ ﺯﻧـــــﺪﻳﻘﺎ‬ ‫ﻫــــﺬﺍ ﺍﻟــــﺬﻱ ﺗــــﺮک ﺍﻻﻓﻜــــﺎﺭ ﺣــــﺎﺋﺮﺓ‬
‫ﺗﺮﺟﻤﻪ‪» :‬ﭼﻘﺪﺭ ﺍﻧﺴﺎﻥﻫﺎﻱ ﻋﺎﻗﻞ ﻭ ﻋﺎﻟﻢ ﻫﺴﺘﻨﺪ ﻛـﻪ ﺑـﺮﺍﻱ ﻛﺴـﺐ ﻧﻌﻤـﺖﻫـﺎﻱ ﻣـﺎﺩﻱ ﻭ‬
‫ﺩﻧﻴﻮﻱ ﺗﻤﺎﻡ ﺭﺍﻩﻫﺎ ﺑﺮ ﺁﻧﺎﻥ ﺑﺴﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﭼﻘﺪﺭ ﺍﻧﺴﺎﻥﻫﺎﻱ ﻧﺎﺩﺍﻥ ﻭ ﺟﺎﻫﻞ ﻭﺟـﻮﺩ ﺩﺍﺭﻧـﺪ‬
‫ﻛﻪ ﺭﺯﻕ ﻭ ﺭﻭﺯﻱ ﺑﺴﻴﺎﺭﻱ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺷﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻓﻜﺎﺭ ﺭﺍ ﺳـﺮﮔﺮﺩﺍﻥ ﻣـﻲﻛﻨـﺪ ﻭ‬
‫ﺩﺍﻧﺎﻱ ﻣﺎﻫﺮ ﺭﺍ ﺯﻧﺪﻳﻖ ﻭ ﺑﻲﺩﻳﻦ ﻛﺮﺩﻩ ﺍﺳﺖ«‪.‬‬
‫ﺍﻣﺎ ﺑﺴﻴﺎﺭ ﻧﺎﺩﺍﻥ ﺍﺳﺖ ﻛﺴﻲ ﻛﻪ ﺑﺪﻳﻦ ﺧﺎﻃﺮ ﺑﻲﺩﻳﻦ ﻣﻲﺷـﻮﺩ‪ .‬ﺍﻭ ﺗﺼـﻮﺭ ﻛـﺮﺩﻩ ﺍﺳـﺖ ﻛـﻪ‬
‫ﭼﻮﻥ ﺻﺮﻑ ﻭ ﻧﺤﻮ ﻭ ﭼﻴﺰﻫﺎﻳﻲ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺧﻮﺍﻧﺪﻩ ﺍﺳـﺖ ﺑﺎﻳـﺪ ﺍﺯ ﺁﺳـﻤﺎﻥ ﺑـﺮﺍﻳﺶ ﻃـﻼ ﻭ‬
‫ﺭﻭﺯﻱ ﻓﺮﺳﺘﺎﺩﻩ ﺷﻮﺩ ﺑﻲﺧﺒﺮ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺍﮔﺮ ﺻﺮﻑ ﻭ ﻧﺤﻮ ﻣﻲﺧﻮﺍﻧﺪ ﺳـﺒﺒﺶ ﺍﻳـﻦ ﺍﺳـﺖ ﻛـﻪ‬
‫ﻣﻌﻨﺎﻱ )ﻛﻠﻤﺎﺕ ﻭ ﺟﻤﻼﺕ( ﻋﺮﺑﻲ ﺭﺍ ﺑﺪﺍﻧﺪ ﻧﻪ ﺍﻳﻦ ﻛﻪ ﺩﺭﻫﻢ ﻭ ﺩﻳﻨﺎﺭ ﺑﺮﺍﻳﺶ ﻧﺎﺯﻝ ﮔﺮﺩﺩ‪.‬‬
‫ﻳﻌﻨﻲ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﻭ ﺁﻥﻫﺎ ﺭﺍ ﺑﻪ ﺣﺴﺎﺏ ﻋﺎﻟﻢ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳـﺖ ﺍﮔـﺮ ﺑـﻪ ﺛﺮﻭﺗـﻲ‬
‫ﺩﺳﺖ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ ﺑﻪ ﺍﻳﻦ ﺧﺎﻃﺮ ﺍﺳﺖ ﻛﻪ ﺍﺳﺒﺎﺏ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻧﮕﺮﻓﺘﻪﺍﻧﺪ ﻭ ﻛﺴـﺎﻧﻲ ﻛـﻪ ﺍﻭ ﺁﻥﻫـﺎ ﺭﺍ‬
‫ﺟﺎﻫﻞ ﻗﻠﻤﺪﺍﺩ ﻛﺮﺩﻩﺍﻧﺪ ﺍﮔﺮ ﺑﻪ ﺛﺮﻭﺗﻲ ﺩﺳﺖ ﻳﺎﻓﺘﻪﺍﻧﺪ ﺑﺪﻳﻦ ﺧﺎﻃﺮ ﺍﺳﺖ ﻛﻪ ﺍﺳﺒﺎﺏ ﺭﺍ ﺑﻪ ﺩﺳﺖ‬

‫‪ -1‬ﺍﺑﻮﺍﻟﺤﺴﻴﻦ ﺍﺣﻤﺪ ﺑﻦ ﻳﺤﻴﻲ ﺑﻦ ﺍﺳﺤﺎﻕ ﺍﺻﻼً ﺍﻳﺮﺍﻧﻲ ﻭ ﺍﺯ ﻣﺮﺩﻡ ﺭﺍﻭﻧﺪ )ﻣﻴﺎﻥ ﺍﺻﻔﻬﺎﻥ ﻭ ﻛﺎﺷﺎﻥ( ﺑﻮﺩ‪ .‬ﺍﺑـﻦ‬
‫ﺧﻠﻜﺎﻥ ﮔﻮﻳﺪ ﻛﻪ ﺍﺑﻦ ﺭﺍﻭﻧﺪﻱ ﻋﻘﺎﻳﺪ ﺧﺎﺹ ﺧﻮﺩ ﺭﺍ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻭ ﺻﺪ ﻭ ﺍﻧﺪﻱ ﻛﺘﺎﺏ ﺩﺍﺭﺩ‪ .‬ﺍﺑﻦ ﺍﻟﻨـﺪﻳﻢ‬
‫ﮔﻮﻳﺪ ﻛﻪ »ﺍﻭ ﺩﺭ ﺍﻭﻝ ﻣﺮﺩﻱ ﺧﻮﺵﺳﻴﺮﺕ ﻭ ﻧﻴﻜﻮ ﻣﺬﻫﺐ ﻭ ﺑﺎ ﺁﺯﺭﻡ ﺑﻮﺩ ﻭ ﺑﻪ ﺟﻬـﺎﺗﻲ ﻛـﻪ ﭘـﻴﺶ ﺁﻣـﺪ ﺍﺯ‬
‫ﺟﻤﻠﻪ ﺁﻥ ﺻﻔﺎﺕ ﺑﮕﺸﺖ ﭼﻨﺎﻥ ﻛﻪ ﺑﻴﺸﺘﺮ ﻛﺘﺐ ﺍﻭ ﻛﻔﺮﻳﺎﺕ ﺍﺳﺖ‪ «.‬ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﻭ ﻫﻨﮕـﺎﻡ ﻣـﺮگ ﺍﺯ ﻋﻘﺎﻳـﺪ‬
‫ﺑﺎﻃﻠﻪﻱ ﺧﻮﻳﺶ ﺑﺎﺯﮔﺸﺖ ﻭ ﺗﻮﺑﻪ ﻛﺮﺩ‪ .‬ﺍﷲ ﺍﻋﻠﻢ )ﻣﺘﺮﺟﻢ(‬
 ‫‪91‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ .‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﻴﺸﺘﺮ ﻧﻴﺰ ﺑﻴﺎﻥ ﻛﺮﺩﻳﻢ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﺮ ﺍﺳﺎﺱ ﻧﻈـﺎﻡ ﺍﺳـﺒﺎﺏ ﻭ ﻣﺴـﺒﺒﺎﺕ‬
‫ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻳﻜﻲ ﺍﺳﺒﺎﺑﻲ ﺭﺍ ﺑﺮﺍﻱ ﻫﺪﺍﻳﺖ ﻓﺮﺍﻫﻢ ﻣﻲﻛﻨﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﺍﻭ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻲﻛﻨـﺪ ﻭ ﻳﻜـﻲ‬
‫ﻫﻢ ﺍﺳﺒﺎﺑﻲ ﺭﺍ ﺑﺮﺍﻱ ﮔﻤﺮﺍﻫﻲ ﻣﻬﻴﺎ ﻣﻲﻛﻨﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﺍﻭ ﺭﺍ ﮔﻤﺮﺍﻩ ﻣﻲﻛﻨﺪ‪ .‬ﻳﻜﻲ ﺍﺳـﺒﺎﺑﻲ ﺭﺍ‬
‫ﺑﺮﺍﻱ ﻋﺰﺕ ﺁﻣﺎﺩﻩ ﻣﻲﻛﻨﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﺍﻭ ﺭﺍ ﻋﺰﺕ ﻣﻲﺑﺨﺸﺪ ﻭ ﻳﻜﻲ ﻫـﻢ ﺍﺳـﺒﺎﺑﻲ ﺭﺍ ﺑـﺮﺍﻱ‬
‫ﺫﻟﺖ ﻓﺮﺍﻫﻢ ﻣﻲﻛﻨﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﺍﻭ ﺭﺍ ﺫﻟﺖ ﻣﻲﺩﻫﺪ‪ .‬ﭘﺲ ﺗﻤﺎﻡ ﺍﻳﻦﻫﺎ ﺍﺯ ﻃﺮﻳﻖ ﺍﺳﺒﺎﺑﻲ ﺭﻭﻱ‬
‫ﻣﻲﺩﻫﻨﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﺧﺎﻟﻖ ﺳﺒﺐ ﺁﻥ ﺍﺳﺖ ﻭ ﻫﻢ ﺭﺑﻂ ﺩﻫﻨﺪﻩﻱ ﺑﻴﻦ ﺳـﺒﺐ ﻭ ﻣﺴـﺒﺐ ﺁﻥ‪.‬‬
‫ﺍﻣﺎ ﺑﻲﺗﻮﺟﻬﻲ ﺍﻧﺴﺎﻥ ﺭﺍ ﭼﻨﺎﻥ ﻣﻲﻛﻨﺪ ﻛﻪ ﺍﺯ ﺍﻳﻦﻫﺎ ﺻﺮﻑ ﻧﻈﺮ ﻭ ﺗﻮﺟﻪ ﻣـﻲﻛﻨـﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠـﻪ‬
‫ﺍﻳﻦ ﺍﺷﻜﺎﻻﺕ ﺍﻳﺠﺎﺩ ﻣﻲﺷﻮﻧﺪ‪.‬‬
‫ﻣﺜﺎﻟﻲ ﺑﺴﻴﺎﺭ ﺳﺎﺩﻩ‪ :‬ﻣﺜﻼً ﺍﮔﺮ ﺍﻛﻨﻮﻥ ﺁﻳﻪﺍﻱ ﻧﺎﺯﻝ ﻣﻲﺷﺪ ﻭ ﻓﺮﺽ ﻛﻨﻴﻢ ﻣﻲﻓﺮﻣﻮﺩ ﻛﻪ ﺧﺪﺍﻭﻧﺪ‬
‫ﭼﻮﻥ ﻛﻪ ﻣﻲﺧﻮﺍﺳﺖ ﻣﺤﻤﺪ ﺭﺿﺎ ‪ 1‬ﺫﻟﻴﻞ ﺷﻮﺩ ﭘﺲ ﺍﻭ ﺫﻟﻴﻞ ﺷﺪ ﻳـﺎ ﻗﺎﻋـﺪﻩﻱ ﻋﻤـﻮﻣﻲﺍﺵ ﺁﻥ‬
‫‪F67‬‬

‫ﻛﻪ‪:‬‬
‫﴿‪] ﴾     ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪)» [26 :‬ﺑﮕﻮ‪ :‬ﭘﺮﻭﺭﺩﮔﺎﺭﺍ!( ﻫﺮ ﻛﺲ ﺭﺍ ﺑﺨﻮﺍﻫﻲ‬
‫ﻋﺰّﺕ ﻭ ﻗﺪﺭﺕ ﻣﻲﺩﻫﻲ ﻭ ﻫﺮﻛﺲ ﺭﺍ ﺑﺨﻮﺍﻫﻲ ﺧﻮﺍﺭ ﻣﻲﺩﺍﺭﻱ«‪.‬‬
‫ﻭ ﻣﺮﺩﻡ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻲﮔﻮﻳﻨﺪ ﻛﻪ »ﺧﻮﺏ ﺧﺪﺍ ﻛﺠﺎ ﺑﻮﺩ؟ ﻣﺮﺩﻡ ﺧﻮﺩﺷﺎﻥ ﺗﻈﺎﻫﺮﺍﺕ ﻛﺮﺩﻧـﺪ ﻭ‬
‫ﺍﻭ ﺭﺍ ﺑﻴﺮﻭﻥ ﻛﺮﺩﻧﺪ!«‬
‫ﻣﻲﮔﻮﺋﻴﻢ ﻛﻪ ﺍﻳﻦ ﻫﻢ ﺩﻭﺑﺎﺭﻩ ﺑﻪ ﻫﻤﺎﻥ ﻣﺴﺌﻠﻪ ﺑﺎﺯ ﻣﻲﮔﺮﺩﺩ ﻛـﻪ ﺍﺯ ﺍﺑﺘـﺪﺍ ﻃﺮﺣـﻲ ﺍﺯ ﻃـﺮﻑ‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺭﻳﺨﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥ ﻃﺮﺡ ﻫﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛـﻪ ﻭﻗﺘـﻲ ﻇﻠﻤـﻲ ﺍﺯ ﻃـﺮﻑ‬
‫»ﻣﺤﻤﺪ ﺭﺿﺎ« ﺻﻮﺭﺕ ﮔﺮﻓﺖ ﭘﺲ ﺍﺯ ﻣﺪﺗﻲ ﻣﺸﺨﺺ‪ ،‬ﺩﻳﮕﺮ ﻗﺎﺑﻞ ﺗﺤﻤﻞ ﻧﺸﻮﺩ ﻭ ﺗﻈﺎﻫﺮﺍﺕ ﻭ‬
‫ﻛﺸﺖ ﻭ ﻛﺸﺘﺎﺭ ﻭ ‪ ...‬ﺍﻧﺠﺎﻡ ﺷﻮﺩ ﻭ ﺍﻭ )ﻳﻌﻨﻲ ﻣﺤﻤﺪ ﺭﺿﺎ( ﺑﺎ ﻓﺸﺎﺭ ﻭ ﻗﺘﻞ ﻛﻮﺗﺎﻩ ﻧﻴﺎﻳﺪ ﺗـﺎ ﺍﻳـﻦ‬

‫‪ -1‬ﻣﻘﺼﻮﺩ ﻣﺤﻤﺪﺭﺿﺎ ﭘﻬﻠﻮﻱ‪ ،‬ﺷﺎﻩ ﻣﺨﻠﻮﻉ ﭘﻴﺸﻴﻦ ﺍﺳﺖ‪) .‬ﻣﺘﺮﺟﻢ(‬

 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪92‬‬

‫ﻛﻪ ﻧﻬﺎﻳﺘﺎً ﻣﺠﺒﻮﺭ ﺷﻮﺩ ﻛﻪ ﺑﺎ ﮔﺮﻳﻪ ﻓﺮﺍﺭ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔـﺮ ﺑﺨﻮﺍﻫـﺪ ﺫﻟـﻴﻠﺶ ﻛﻨـﺪ ﺑـﺪﻳﻦ‬
‫ﮔﻮﻧﻪ ﺍﻭ ﺭﺍ ﺫﻟﻴﻞ ﻣﻲﻛﻨﺪ‪ .‬ﭘﺲ ﺍﻭﺳﺖ ﻛﻪ ﺫﻟﻴﻞ ﻣﻲﻛﻨﺪ ﺍﻣﺎ ﺍﺯ ﻃﺮﻳﻖ ﺍﺳﺒﺎﺏ‪.‬‬

‫ﭘﺎﺳﺦ ﻳﻚ ﺳﻮﺍﻝ ﺩﺭ ﺑﺎﺭﻩﻱ ﺁﻳﻪ‪ 71 :‬ﺳﻮﺭﻩﻱ ﻣﺒﺎﺭﻛﺔ ﻧﺤﻞ‬

‫)ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﻮﺍﻝ ﻣﻄﺮﺡ ﻣﻲﺷﻮﺩ ﻛﻪ( ﺁﻳﻪ‪ 71 :‬ﺳﻮﺭﻩﻱ ﻧﺤﻞ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺧﻲ ﺭﺍ ﺑﺮ ﺑﺮﺧﻲ‬
‫ﺩﻳﮕﺮ ﺍﺯ ﻧﻈﺮ ﺭﻭﺯﻱ ﺑﺮﺗﺮﻱ ﺩﺍﺩﻩ ﺍﺳﺖ ﭼﮕﻮﻧﻪ ﺑﺎ ﺍﺳﺒﺎﺏ ﻭ ﻣﺴﺒﺒﺎﺕ ﻗﺎﺑﻞ ﺗﻮﺟﻴﻪ ﺍﺳﺖ؟ ﻭ ﺁﻳـﺎ‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻧﺸﺎﻧﮕﺮ ﻧﻮﻋﻲ ﺍﺭﺯﺵﮔﺬﺍﺭﻱ ﻭ ﺗﺒﻌﻴﺾ ﻧﻴﺴﺖ؟‬
‫ﺍﻳﻦ ﺁﻳﻪ ﻫﻢ ﺩﺭ ﺳﻮﺭﻩﻱ ﻧﺤﻞ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﻫﻢ ﺩﺭ ﺳﻮﺭﻩﻱ ﺭﻭﻡ‪ .‬ﻭ ﺍﻳﻦ ﻣﺴـﺌﻠﻪﺍﻱ ﺩﻳﮕـﺮ‬
‫ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺁﻳﻪ ﺍﺳﺘﺪﻻﻟﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﺗﻮﺣﻴﺪ‪.‬‬
‫ﻗﺒﻞ ﺍﺯ ﻭﺭﻭﺩ ﺑﻪ ﺑﺤﺚ ﺑﺎﻳﺪ ﮔﻔﺖ ﻛﻪ ﺧﻮﺩ ﻛﻠﻤﻪﻱ »ﻓَﻀﱠﻞَ« ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺫﻛﺮ ﺷﺪﻩ ﺍﺳـﺖ‬
‫ﺭﺍ ﺑﻪ »ﺑﺮﺗﺮﻱ« ﻣﻌﻨﺎ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺗﺮﺟﻤﻪﺍﻱ ﻏﻠﻂ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﻭﻗﺘﻲ ﮔﻔﺘـﻪ ﻣـﻲﺷـﻮﺩ »ﺑﺮﺗـﺮﻱ«‪،‬‬
‫ﺍﺭﺯﺵ ﻣﻌﻨﻮﻱ ﺑﻪ ﺫﻫﻦ ﺧﻄﻮﺭ ﻣﻲﻛﻨﺪ‪ .‬ﺍﻣﺎ ﻭﻗﺘﻲ ﻛﻪ ﺩﺭ ﻋﺮﺑﻲ ﻛﻠﻤﻪﻱ »ﺗﻔﻀﻴﻞ« ﺑﻪ ﻛـﺎﺭ ﺑـﺮﺩﻩ‬
‫ﻣﻲﺷﻮﺩ ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﻧﻴﺴﺖ‪» .‬ﺗﻔﻀﻴﻞ« ﺍﺯ ﻛﻠﻤﻪﻱ »ﻓﻀﻞ« ﻭ ﺑـﻪ ﻣﻌﻨـﺎﻱ ﺍﻓﺰﻭﻧـﻲ ﻭ ﺯﻳـﺎﺩﻱ‬
‫ﻣﻲﺑﺎﺷﺪ‪» .‬ﻓَﻀﱠﻠَﻪ« ﻳﻌﻨﻲ ﭼﻴﺰﻱ ﺯﻳﺎﺩﺗﺮ ﺑﻪ ﺍﻭ ﺩﺍﺩ‪ .‬ﭘﺲ ﺍﻳﻦ ﻛﻪ ﺑﺮﺧﻲ ﺭﺍ ﺑﺮ ﺑﺮﺧﻲ ﺩﻳﮕﺮ ﺗﻔﻀﻴﻞ‬
‫ﺩﺍﺩ ﻳﻌﻨﻲ ﺑﻪ ﺑﺮﺧﻲ ﺍﺯ ﺁﻥﻫﺎ ﻧﺴﺒﺖ ﺑﻪ ﺑﻌﻀﻲ ﺩﻳﮕﺮ ﺑﻴﺸﺘﺮ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻦ ﺍﺭﺯﺵﮔﺬﺍﺭﻱ ﻭﺟﻮﺩ ﻧـﺪﺍﺭﺩ ﻛـﻪ ﻳﻌﻨـﻲ ﻣـﺜﻼً ﺑﺮﺧـﻲ ﺍﺯ ﺑﻌﻀـﻲ ﺩﻳﮕـﺮ‬
‫ﻣﻌﻘﻮﻝﺗﺮ ﺍﻧﺪ‪ .‬ﻭ ﺍﻟّﺎ ﺍﮔﺮ ﭼﻨﻴﻦ ﺑﻮﺩ – ﻣﻌﺎﺫ ﺍﷲ – ﻣﻲﺑﺎﻳﺴﺖ ﻗﺎﺭﻭﻥ ﺑﻪ ﺍﻧﺪﺍﺯﻩﻱ ﺻﺪﻫﺰﺍﺭ ﻧﻔﺮ ﺍﺯ‬
‫ﺍﻭﻟﻴﺎء ﺧﺪﺍ‪ ،‬ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ ﻣﻘﺮّﺏ ﻣﻲﺑﻮﺩ!‬
‫ﭘﺲ ﺁﻥ ﻛﻠﻤﻪﻱ ﺗﻔﻀﻴﻞ ﺑﻪ ﻣﻌﻨﺎﻱ ﺑﺮﺗﺮﻱ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺑـﻪ ﻣﻌﻨـﺎﻱ ﺍﻓـﺰﻭﻥﺗـﺮ ﺩﺍﺩﻥ ﭼﻴـﺰﻱ‬
‫ﺍﺳﺖ‪ .‬ﺍﻛﻨﻮﻥ ﺍﻳﻦ ﻛﻪ »ﺍﻳﻦ ﺯﻳﺎﺩﺗﺮ ﺩﺍﺩﻥ ﺑﻪ ﭼﻪ ﭼﻴﺰﻱ ﺑﺎﺯ ﻣﻲﮔﺮﺩﺩ؟!« ﺑﻪ ﺍﺳﺒﺎﺏ ﺑﺎﺯ ﻣﻲﮔـﺮﺩﺩ‪.‬‬
‫ﻳﻚ ﻧﻔﺮ ﺭﺍﻩ ﻛﺴﺐ ﺛﺮﻭﺕ ﺭﺍ ﺭﻓﺘﻪ – ﻣﺸﺮﻭﻉ ﻳﺎ ﻏﻴـﺮ ﻣﺸـﺮﻭﻉ ﺑـﻮﺩﻥ ﻣﺴـﺌﻠﻪﺍﻱ ﺩﻳﮕـﺮ ﺍﺳـﺖ‬
‫ﻫﺮﭼﻨﺪ ﺣﻖ ﻧﺪﺍﺭﺩ ﻛﻪ ﺍﺯ ﺭﺍﻩ ﻧﺎﻣﺸﺮﻭﻉ ﺑﺮﻭﺩ – ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﻣﻲﺁﻭﺭﺩ‪.‬‬
‫ﺩﺭ ﺯﻣﻴﻨﻪﻱ ﺗﻮﺣﻴﺪ ﺧﺪﺍﻭﻧﺪ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻛﻪ ﺷﻤﺎ ﺩﭼﺎﺭ ﺗﻨﺎﻗﻀﺎﺕ ﻣﻲﺷﻮﻳﺪ ﺍﮔﺮ ﺑـﺮﺍﻱ ﺧـﺪﺍ‬
‫ﺷﺮﻳﻚ ﻗﺎﺋﻞ ﺑﺎﺷﻴﺪ ﻭ ﻣﺨﻠﻮﻗﺎﺗﺶ ﺭﺍ ﺩﺭ ﺍﻣﺮ ﺍﻟﻮﻫﻴﺖ ﺷﺮﻳﻚ ﺍﻭ ﻗﺮﺍﺭ ﺩﻫﻴﺪ‪.‬‬
 ‫‪93‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺩﺭ ﺳﻮﺭﻩﻱ ﻧﺤﻞ ﺑﺎ ﺻﻴﻐﻪﻱ ﻏﺎﺋﺐ ﻭ ﺩﺭ ﺳﻮﺭﻩﻱ ﺭﻭﻡ ﺑﺎ ﺻـﻴﻐﻪﻱ ﻣﺨﺎﻃـﺐ‪ ،‬ﺧﻄـﺎﺏ ﺑـﻪ‬
‫ﺛﺮﻭﺗﻤﻨﺪﺍﻧﻲ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻫﻨﻮﺯ ﺩﺍﺭﺍﻱ ﺯﻳﺮﺩﺳﺖ ﻭ ﺑﺮﺩﻩ ﻫﺴﺘﻨﺪ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫﴿‪              ‬‬

‫‪         ‬‬

‫‪] ﴾ ‬ﺍﻟﻨﺤﻞ‪» [71 :‬ﺧﺪﺍﻭﻧﺪ ﺑﺮﺧﻲ‬
‫ﺍﺯ ﺷﻤﺎ ﺭﺍ ﺑﺮ ﺑﺮﺧﻲ ﺩﻳﮕﺮ ﺍﺯ ﻧﻈﺮ ﺭﻭﺯﻱ ﺑﺮﺗﺮﻱ ﺩﺍﺩﻩ ﺍﺳﺖ )ﭼﺮﺍ ﻛﻪ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﻭ ﺗﻼﺷﻬﺎﻳﺘﺎﻥ‬
‫ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ(‪ .‬ﺁﻧﺎﻥ ﻛﻪ ﺭﻭﺯﻱ ﻓﺮﺍﻭﺍﻧﻲ ﺑﺪﻳﺸﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ )ﻭ ﺛﺮﻭﺕ ﺯﻳﺎﺩﻱ ﺩﺭ‬
‫ﺍﺧﺘﻴﺎﺭﺷﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ( ﺣﺎﺿﺮ ﻧﻴﺴﺘﻨﺪ ﻛﻪ ﺭﻭﺯﻱ )ﻭ ﺛﺮﻭﺕ( ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺑﺮﺩﮔﺎﻥ ﺧﻮﺩ‬
‫ﺑﺪﻫﻨﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺩﺭ ﺩﺍﺭﺍﺋﻲ )ﺷﺮﻳﻚ ﻭ( ﻣﺴﺎﻭﻱ ﮔﺮﺩﺍﻧﻨﺪ؛ )ﭘﺲ ﭼﺮﺍ ﺷﻤﺎ ﻛﺎﻓﺮﺍﻥ‪،‬‬
‫ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺭﺍ ﺷﺮﻳﻚ ﺧﺪﺍ ﺩﺭ ﺍﻟﻮﻫﻴ‪‬ﺖ ﻣﻲﮔﺮﺩﺍﻧﻴﺪ ﻭ ﻣﺘﺼﺮّﻑ ﺩﺭ ﺍﻣﻮﺭ ﻣﻲﺩﺍﻧﻴﺪ؟ ﻣﮕﺮ‬
‫ﺛﺮﻭﺗﻤﻨﺪﺍﻥ ﻓﻘﻴﺮﺍﻥ ﺭﺍ‪ ،‬ﻭ ﺁﻗﺎﻳﺎﻥ ﻧﻮﻛﺮﺍﻥ ﺭﺍ‪ ،‬ﻭ ﺳﺮﻭﺭﺍﻥ ﺑﺮﺩﮔﺎﻥ ﺭﺍ ﺷﺮﻳﻚ ﺩﺭ ﻗﺪﺭﺕ ﻭ ﺛﺮﻭﺕ‬
‫ﺧﻮﺩ ﻣﻲﺳﺎﺯﻧﺪ؟ ﭘﺲ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺑﺮﺍﻱ ﺧﻮﺩ ﻧﻤﻲﭘﺴﻨﺪﻧﺪ‪ ،‬ﭼﺮﺍ ﺑﺮﺍﻱ ﺧﺪﺍ ﻣﻲﭘﺴﻨﺪﻧﺪ؟!(‪ .‬ﺁﻳﺎ‬
‫ﻧﻌﻤﺖ ﺧﺪﺍ ﺭﺍ ﺍﻧﻜﺎﺭ ﻣﻲﻛﻨﻨﺪ )ﻭ ﺁﻓﺮﻳﺪﻩﻫﺎﺋﻲ ﺍﺯ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺧﺪﺍ ﺭﺍ ﺷﺮﻳﻚ ﺁﻓﺮﻳﺪﮔﺎﺭ‬
‫ﻣﻲﺳﺎﺯﻧﺪ؟!(«‪.‬‬
‫ﻣﻲﮔﻮﻳﺪ ﻛﻪ ﺍﺯ ﺁﻥ ﺛﺮﻭﺗﺘﺎﻥ ﻛﻪ ﺗﺎﺯﻩ ﺁﻥ ﺭﺍ ﻫﻢ ﻣﺎ ﺑـﻪ ﺷـﻤﺎ ﻋﻄـﺎ ﻛـﺮﺩﻩﺍﻳـﻢ ﺑـﻪ ﺑﺮﺩﮔـﺎﻥ ﻭ‬
‫ﺯﻳﺮﺩﺳﺘﺎﻥ ﺧﻮﺩ ﺑﺪﻫﻴﺪ ﺗﺎ ﺁﻥﻫﺎ ﻧﻴﺰ – ﺑﻪ ﻗﻮﻝ ﺧﻮﺩﺗﺎﻥ – ﺩﺍﺭﺍﻱ ﺛﺮﻭﺕ ﺑﺎﺷـﻨﺪ ﻭ ﺑـﺎ ﻳﻜـﺪﻳﮕﺮ‬
‫ﻣﺴﺎﻭﻱ ﺷﺪﻩ ﻭ ﺁﻥﻫﺎ ﻧﻴﺰ ﺩﺭ ﺛﺮﻭﺕ ﻫﻤﺘﺎﻱ ﺧﻮﺩﺗﺎﻥ ﺑﺎﺷﺪ ﻭ ﺳﭙﺲ ﺣﺮﻳﻔﺘﺎﻥ ﺷـﻮﺩ ﻭ ﺍﺯ ﺁﻧـﺎﻥ‬
‫ﺑﺘﺮﺳﻴﺪ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺍﺯ ﺣﺮﻳﻔﺎﻥ ﺧﻮﺩ ﻣﻲﺗﺮﺳﻴﺪ‪ .‬ﭘﺲ ﭼﺮﺍ ﺣﺎﺿﺮ ﻧﻴﺴﺘﻴﺪ ﺍﺯ ﺁﻥ ﺭﺯﻗﻲ ﻛﻪ ﻣـﺎ‬
‫ﺑﻪ ﺷﻤﺎ ﻋﻄﺎ ﻛﺮﺩﻩﺍﻳﻢ ﺁﻥ ﻗﺪﺭ ﺑﻪ ﺑﺮﺩﮔﺎﻥ ﻭ ﺯﻳﺮﺩﺳﺘﺎﻥ ﺧﻮﺩ ﺑﺪﻫﻴﺪ ﺗﺎ ﺑﺎ ﻫﻢ ﻣﺴـﺎﻭﻱ ﺷـﻮﻳﺪ؟!‬
‫ﭼﺮﺍ ﺣﺎﺿﺮ ﻧﻤﻲﺷﻮﻳﺪ ﺣﺘﻲ ﺩﺭ ﭼﻴﺰﻱ ﻛﻪ ﺁﻥ ﻫﻢ ﻣﺘﻌﻠﻖ ﺑﻪ ﻣـﺎ ﺍﺳـﺖ ﺑﺮﺩﮔـﺎﻥ ﻭ ﺯﻳﺮﺩﺳـﺘﺎﻥ‬
‫ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺑﺮﺍﺑﺮ ﺳﺎﺯﻳﺪ؟! ﺍﻣﺎ ﭼﮕﻮﻧﻪ ﺣﺎﺿﺮ ﻣﻲﺷـﻮﻳﺪ ﻛـﻪ ﻣـﺎ ﺭﺍ ﺑـﺎ ﻣﺨﻠـﻮﻕ ﺧﻮﺩﻣـﺎﻥ‬
‫ﻣﺴﺎﻭﻱ ﻗﺮﺍﺭ ﺩﻫﻴﺪ؟! ﺁﻥ ﻫﻢ ﺩﺭ ﺍﻟﻮﻫﻴﺘﻲ ﻛﻪ ﻣﺘﻌﻠﻖ ﺑﻪ ﺧﺎﻟﻖ ﺍﺳﺖ ﻧﻪ ﻣﺨﻠﻮﻕ‪.‬‬
‫ﭘﺲ ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﻭ ﺻﻮﺭﺕ ﻣﻄﺮﺡ ﻣﻲﺷﻮﺩ‪ .‬ﻳﺎ ﺍﻳﻦ ﻛﻪ ﺑﺎﻳﺪ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻛﻪ ﺑـﺮﺩﻩ‬
‫ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺣﺎﺿﺮ ﻧﺒﺎﺷﻨﺪ ﺑﺎ ﺧﻮﺩﺷﺎﻥ ﺑﺮﺍﺑﺮ ﺳﺎﺯﻧﺪ ﺁﻥ ﻫﻢ ﺩﺭ ﺭﺯﻗﻲ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺁﻧﺎﻥ ﺩﺍﺩﻩ‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪94‬‬

‫ﺍﺳﺖ ﺍﻣﺎ ﺣﺎﺿﺮ ﺑﺎﺷﻨﺪ ﻛﻪ ﻣﺨﻠﻮﻗﺎﺕ ﺭﺍ ﺑﺎ ﺧﺪﺍ ﻣﺴﺎﻭﻱ ﮔﺮﺩﺍﻧﻨﺪ‪ ،‬ﺁﻥ ﻫﻢ ﺩﺭ ﻣﺴـﺌﻠﻪﺍﻱ ﭼـﻮﻥ‬
‫ﺍﻭﻟﻮﻫﻴﺖ ﻛﻪ ﻫﻴﭻ ﭼﻴﺰﻱ ﺍﺯ ﺁﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺷﺎﻥ ﻧﻴﺴﺖ‪.‬‬
‫ﺻﻮﺭﺕ ﺩﻭﻡ ﺍﻳﻦ ﻛﻪ ﻧﻌﻤﺖ ﺧﺪﺍ ﺭﺍ »ﺟﺤﺪ« ﻛﻨﻨﺪ ﻳﻌﻨﻲ ﺍﻳـﻦ ﻛـﻪ ﭼـﻮﻥ ﻛﺎﺭﺷـﺎﻥ )ﻳﻌﻨـﻲ‬
‫ﻫﻤﺎﻥ ﺗﻨﺎﻗﺾ ﻛﺬﺍ( ﺍﺯ ﺁﻥ ﻃﺮﻑ ﺩﺭﺳﺖ ﻧﻤﻲﺷﻮﺩ‪ 1 ،‬ﺑﻴﺎﻳﻨﺪ ﻭ ﻧﻌﻤـﺖﻫـﺎﻱ ﺧﺪﺍﻭﻧـﺪ ﺭﺍ ﺍﻧﻜـﺎﺭ‬
‫‪F68‬‬

‫ﻛﻨﻨﺪ ﺗﺎ ﺍﻳﻦ ﺭﺍ ﻣﺴﺎﻭﻱ ﺑﺎ ﺁﻥ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ .‬ﺑﺪﻳﻦ ﻣﻔﻬﻮﻡ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻛﺎﺭﻱ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩﻩ ﺍﺳـﺖ ﻭ‬
‫ﭼﻮﻥ ﺍﻳﻦ ﻫﻤﻪ )ﻣﺨﻠﻮﻗﺎﺕ( ﻛﻪ ﻛﺎﺭﻱ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩﻩﺍﻧﺪ ﭘﺲ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻣﺴﺎﻭﻱ‬
‫ﻣﻲﺷﻮﻧﺪ ﻭ ﺩﻳﮕﺮ ﺻﺤﻴﺢ ﺍﺳﺖ ﺍﮔﺮ ﺁﻥﻫﺎ ﺭﺍ ﻧﻴﺰ ﺍﻟﻪ ﻛﻨﻴﻢ‪.‬‬
‫﴿‪   ‬‬
‫‪] ﴾‬ﺍﻟﻨﺤﻞ‪» [71 :‬ﺁﻳﺎ ﻧﻌﻤﺖ ﺧﺪﺍ ﺭﺍ ﺍﻧﻜﺎﺭ ﻣﻲﻛﻨﻨﺪ«‪.‬‬
‫ﺁﻳﺎ ﻧﻌﻤﺖﻫﺎﻱ ﺧﺪﺍ ﺭﺍ ﺍﻧﻜﺎﺭ ﻣﻲﻛﻨﻴﺪ؟! ﺁﻥ ﻫﻤﻪ ﻧﻌﻤﺖﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﺁﻳﺎﺕ ﭘﻴﺸـﻴﻦ ﺳـﻮﺭﻩﻱ‬
‫ﻧﺤﻞ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ ﻗﺴﻤﺖ ﺍﺯ ﺁﻳﻪ ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ ﴿ﻓَﻬ‪‬ﻢ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬ﺳ‪‬ﻮ‪‬ﺍء﴾ ﺩﻗﺖ ﻛﻨﻴﻢ ﻣﻲﺑﻴﻨـﻴﻢ ﻛـﻪ ﻳﻌﻨـﻲ‬
‫ﺣﺎﺿﺮ ﻧﻤﻲﺷﻮﻧﺪ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ ﺗﺎ ﺩﺭ ﺁﻥ ﻣﺴﺎﻭﻱ ﺷﻮﻧﺪ ﻧﻪ ﺍﻳﻦ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺴﺌﻠﻪﺍﻱ‬
‫ﺍﻗﺘﺼﺎﺩﻱ ﺭﺍ ﺗﻘﺮﻳﺮ ﻛﻨﺪ ﻛﻪ ﺁﻥﻫﺎ ﻣﺴﺎﻭﻱ ﻫﺴﺘﻨﺪ‪ .‬ﭼﻮﻥ ﺍﮔﺮ ﺍﻳﻦ ﭼﻨﻴﻦ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﭼﻨـﻴﻦ ﺍﺯ ﺁﻥ‬
‫ﺑﺮﺩﺍﺷﺖ ﻣﻲﺷﺪ ﻧﻈﺎﻡ ﺍﻗﺘﺼﺎﺩﻱ ﺍﺳﻼﻣﻲ ﺗﻐﻴﻴﺮ ﻣﻲﻛﺮﺩ‪.‬‬
‫ﺁﻥ ﻫﻢ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﻣﻲﺷﻮﺩ ﻫﻤﻪ ﺩﺭ ﺛﺮﻭﺕ ﺑﺎ ﻫﻢ ﻣﺴﺎﻭﻱ ﺑﺎﺷﻨﺪ ﺍﻣﺎ ﺁﻥﻫـﺎ ﺍﺯ‬
‫ﺩﻳﮕﺮﺍﻥ ﺍﻓﺰﻭﻥﺗﺮ ﺛﺮﻭﺕ ﺩﺍﺭﻧﺪ ﻭ ﻓﻘﻂ ﺳﻬﻢ ﻭﻳﮋﻩﺍﻱ ﺑﺪﺍﻧﻬﺎ ﺍﺧﺘﺼـﺎﺹ ﺩﺍﺩﻩ ﺷـﺪﻩ ﺍﺳـﺖ‪ .‬ﺍﻣـﺎ‬
‫ﺧﻴﺮ! ﺍﻳﻦ ﻧﺘﻴﺠﻪﻱ ﭼﻴﺰﻱ ﻓﺮﺿﻲ ﺍﺳﺖ ﻛﻪ ﭼﺮﺍ ﺣﺎﺿﺮ ﻧﻤﻲﺷﻮﻧﺪ ﺍﺯ ﺁﻥ ﺛﺮﻭﺗﺸﺎﻥ‪ ،‬ﺳـﻬﻤﻲ ﺑـﻪ‬
‫»ﻣ‪‬ﺎ ﻣ‪‬ﻠﹶﻜﹶﺖ‪ ‬ﺃﹶﻳ‪‬ﻤ‪‬ﺎﻧ‪‬ﻬ‪‬ﻢ‪ «‬ﺑﺪﻫﻨﺪ ﺗﺎ ﺩﻳﮕﺮ ﺑﺎ ﻫﻢ ﻣﺴﺎﻭﻱ ﺷﻮﻧﺪ؟! ﺍﻣﺎ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺣﺎﺿﺮ ﻣﻲﺷﻮﻧﺪ‬
‫ﻛﻪ ﻏﻴﺮ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺍﻟﻮﻫﻴﺖ ﺷﺮﻳﻚ ﺧﺪﺍ ﻗﺮﺍﺭ ﺩﻫﻨﺪ!‬
‫ﺍﻳﻦ ﻣﺜﺎﻟﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﺭﺩ ﺷﺮﻙ ﻭ ﻧﻪ ﺍﻳﻦ ﻛﻪ ﻳﻚ ﻣﺴﺌﻠﻪﻱ ﺍﻗﺘﺼﺎﺩﻱ ﺑﺎﺷﺪ‪.‬‬

‫‪ -1‬ﻳﻌﻨﻲ ﻣﺜﻼ ﻣﺨﻠﻮﻗﻲ ﺑﺪﻭﻥ ﻧﻌﻤﺖ ﺭﺍ ﺍﻟﻪ ﻛﺮﺩﻩ ﻭ ﻣﺎﻧﻨﺪ ﺧﺪﺍ‪ ،‬ﺁﻥ ﺭﺍ ﻓﺮﻣﺎﻧﺮﻭﺍ ﻭ ﻓﺮﻳﺎﺩﺭﺱ ﻗﺮﺍﺭ ﺩﻫﻨﺪ!‬
 ‫‪95‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ ﺁﻧﺠﺎ ﻛﻪ ﻗﺮﺁﻥ ﻣﻲﻓﺮﻣﺎﻳـﺪ ﻛـﻪ ﺑـﻪ ﺑﻌﻀـﻲ ﺑﻴﺸـﺘﺮ ﺍﺯ ﺑﻌﻀـﻲ ﺩﻳﮕـﺮ ﺛـﺮﻭﺕ‬
‫ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ؛ ﺍﻭﻻً ﺍﻳﻦ ﻃﺒﻖ ﺑﺮﻧﺎﻣﻪ ﻣـﻲﺑﺎﺷـﺪ ﻭ ﺗﺒﻌـﻴﺾ ﻧﻴﺴـﺖ‪ .‬ﻫـﺮﻛﺲ ﻛـﺎﺭ ﻛﻨـﺪ ﻃﺒـﻖ‬
‫ﺑﺮﻧﺎﻣﻪﻱ ﺍﻟﻬﻲ ﺛﺮﻭﺕ ﻧﺼﻴﺒﺶ ﻣﻲﺷﻮﺩ‪ .‬ﺛﺎﻧﻴﺎً ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﻴﺸﺘﺮ ﮔﻔﺘﻴﻢ ﺍﻳﻦ ﺑـﻪ ﻣﻌﻨـﺎﻱ ﺍﺭﺯﺵ‬
‫ﮔﺬﺍﺭﻱ ﻧﻴﺴﺖ‪.‬‬
‫ﭘﺲ ﻫﻴﭻ ﺍﺷﻜﺎﻟﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﺍﻳﻦ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﻭﻗﺘـﻲ ﻣـﻲﺑﻴﻨﻴـﺪ ﻛـﻪ ﻛﺴـﻲ‬
‫ﺛﺮﻭﺕ ﺯﻳﺎﺩﺗﺮﻱ ﻧﺼﻴﺒﺶ ﺷﺪﻩ ﺍﺳﺖ ﺑﺪﺍﻥ ﻛﻪ ﺍﺳﺒﺎﺑﻲ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮ ﺍﻳـﻦ ﻛـﻪ‬
‫ﺍﻳﻦ ﺍﺳﺒﺎﺏ ﻣﺸﺮﻭﻉ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ‪ ،‬ﻣﺴﺌﻠﻪﺍﻱ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ ﻣﺎ ﺑﻴـﺎﻥ ﻛـﺮﺩﻩﺍﻳـﻢ ﻛـﻪ ﭼـﻪ ﭼﻴـﺰﻱ‬
‫ﻣﺸﺮﻭﻉ ﺍﺳﺖ ﻭ ﭼﻪ ﭼﻴﺰﻱ ﻧﺎﻣﺸﺮﻭﻉ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺷﻤﺎ ﻧﻴـﺰ ﺩﻳﮕـﺮ ﺩﺭ ﺯﻣﻴﻨـﻪﻱ ﻣﺴـﺌﻠﺔ ﻛﺴـﺐ‪،‬‬
‫ﺍﻧﺤﺮﺍﻑ ﭘﻴﺪﺍ ﻧﻜﻨﻴﺪ ﻭ ﻣﺜﻼً ﺑﺒﻴﻨﻴﺪ ﻛﻪ ﻛﺴﻲ ﺛﺮﻭﺕ ﺑﻴﺶﺗﺮﻱ ﺩﺍﺭﺩ ﻭ ﺁﺭﺯﻭ ﻛﻨﻴﺪ ﻛﻪ ﺛـﺮﻭﺕ ﻭﻱ‬
‫ﺑﻪ ﺩﺳﺘﺘﺎﻥ ﺍﻓﺘﺪ ﺑﻠﻜﻪ ﺗﻮ ﻧﻴﺰ ﭼﻮﻥ ﺍﻭ ﺑﺮﻭ ﻭ ﺳﺒﺐﻫﺎ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﺑﻴﺎﻭﺭ‪.‬‬
‫ﻣﺎﻧﻨﺪ ﺁﻳﻪ ‪ 32‬ﺳﻮﺭﻩﻱ ﻧﺴﺎء ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ‪:‬‬
‫﴿‪               ‬‬

‫‪» ﴾       ‬ﺁﺭﺯﻭﻱ ﭼﻴﺰﻱ ﻧﻜﻨﻴﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺧﻲ ﺍﺯ ﺷﻤﺎ‬
‫ﺭﺍ ﺑﺎ )ﺍﻋﻄﺎﻱ( ﺁﻥ ﺑﺮ ﺑﺮﺧﻲ ﺩﻳﮕﺮ ﺍﻓﺰﻭﻧﻲ ﺩﺍﺩﻩ ﺍﺳﺖ )ﻭ ﻣﺮﺩﺍﻥ ﺭﺍ ﺩﺭ ﺑﻌﻀﻲ ﺍﺯ ﭼﻴﺰﻫﺎ ﺑﺮ‬
‫ﺯﻧﺎﻥ‪ ،‬ﻭ ﺯﻧﺎﻥ ﺭﺍ ﺩﺭ ﺑﻌﻀﻲ ﺍﺯ ﭼﻴﺰﻫﺎ ﺑﺮ ﻣﺮﺩﺍﻥ ﻓﻀﻴﻠﺖ ﺩﺍﺩﻩ ﻭ ﻣﺮﺣﻤﺖ ﺭﻭﺍ ﺩﻳﺪﻩ ﺍﺳﺖ(‪.‬‬
‫ﻣﺮﺩﺍﻥ ﻧﺼﻴﺒﻲ ﺩﺍﺭﻧﺪ ﺍﺯ ﺁﻧﭽﻪ ﻓﺮﺍﭼﻨﮓ ﻣﻲﺁﻭﺭﻧﺪ ﻭ ﺯﻧﺎﻥ )ﻫﻢ( ﻧﺼﻴﺒﻲ ﺩﺍﺭﻧﺪ ﺍﺯ ﺁﻧﭽﻪ ﺑﻪ ﺩﺳﺖ‬
‫ﻣﻲﺁﻭﺭﻧﺪ )ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﺩﺍﺭﺍﻱ ﺳﺮﺷﺘﻲ ﻭ ﺣﻘﻮﻗﻲ ﻓﺮﺍﺧﻮﺭ ﺣﺎﻝ ﺧﻮﺩ ﻣﻲﺑﺎﺷﻨﺪ‪.‬‬
‫ﭘﺲ ﺑﺎ ﺗﻼﺵ ﻭ ﻛﻮﺷﺶ ﺷﺒﺎﻧﻪﺭﻭﺯﻱ ﺭﺣﻤﺖ ﻭ ﺑﺮﻛﺖ ﺧﺪﺍﻱ ﺭﺍ ﺑﺠﻮﺋﻴﺪ( ﻭ ﻃﻠﺐ ﻓﻀﻞ ﺍﻭ‬
‫ﻛﻨﻴﺪ«‪.‬‬
‫ﻳﻌﻨﻲ ﺁﺭﺯﻭ ﻧﻜﻨﻴﺪ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺑﻌﻀﻲ ﺍﺯ ﺷﻤﺎ ﻧﺴﺒﺖ ﺑﻪ ﺑﻌﻀﻲ ﺩﻳﮕﺮ ﺑﻴﺸﺘﺮ ﺩﺍﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﻓﺮﺍﺧﻮﺭ ﺁﻧﭽﻪ ﻛﻪ ﻛﺴﺐ ﻛﺮﺩﻩﺍﻧﺪ ﻧﺼﻴﺒﻲ ﺩﺍﺭﻧﺪ ﻳﻌﻨﻲ‬
‫ﭼﻮﻥ ﻛﻪ ﺯﺣﻤﺖ ﻛﺸﻴﺪﻩﺍﻧﺪ ﺳﻬﻢ ﺩﺍﺭﻧﺪ ﻭ ﺷﻤﺎ ﻧﻴﺰ ﺍﺯ ﻓﻀﻞ ﺧﺪﺍﻭﻧﺪ ﻃﻠﺐ ﻛﻨﻴﺪ ﻳﻌﻨـﻲ ﻣﺎﻧﻨـﺪ‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪96‬‬

‫ﺁﻥﻫﺎ ﺗﻼﺵ ﻛﻨﻴﺪ ﻭ ﺳﺒﺒﻲ ﺍﺳﺘﺨﺪﺍﻡ ﻛﻨﻴﺪ ﺗﺎ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﻳﺪ‪ .‬ﭘﺲ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻦ ﻫﻴﭻ ﺍﺷـﻜﺎﻟﻲ‬
‫ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬
 ‫ﻋﻠﺖ ﺧﻠﻖ ﻋﺎﻟﻢ ﻭ ﺍﻧﺴﺎﻥ‬

‫ﻫﺮﭼﻴﺰﻱ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺪﺍﻥ ﻣﻜﻠﻒ ﺍﺳﺖ ﺑﺎﻳﺪ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ ﺁﮔﺎﻫﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻫﺮﭼﻴـﺰﻱ‬
‫ﻛﻪ ﺑﻪ ﺁﻥ ﻣﻜﻠﻒ ﻧﺒﻮﺩ ﺑﻪ ﺍﻭ ﺭﺑﻄﻲ ﻧﺪﺍﺭﺩ‪ .‬ﻣﻦ ﺍﮔﺮ ﻣﻜﻠﻒ ﺑﻪ ﮔﺰﺍﺭﺩﻥ ﻧﻤﺎﺯ ﻫﺴـﺘﻢ ﺑﺎﻳـﺪ ﺑـﺪﺍﻧﻢ‬
‫ﻛﻪ ﺍﺑﺘﺪﺍ ﻭ ﺍﻧﺘﻬﺎ )ﻭ ﻃﺮﺯ ﻧﻤﺎﺯ ﮔﺰﺍﺭﺩﻥ( ﭼﮕﻮﻧﻪ ﺍﺳﺖ ﻭ ﻗﺮﺍﺭ ﺍﺳﺖ ﻛﻪ ﭼﻪ ﺍﺛﺮﻱ ﺩﺭ ﻣﻦ ﺍﻳﺠـﺎﺩ‬
‫ﻛﻨﺪ‪ .‬ﻳﻌﻨﻲ ﺣﻜﻤﺘﻲ ﻛﻪ ﻣﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺍﺳﺖ‪.‬‬
‫ﻣﻦ ﺩﺭ ﺑﺨﺶ ﺗﻜﻮﻳﻦ ﻭ ﺧﻠﻖ ﺍﻳﻦ ﻋﺎﻟﻢ‪ ،‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺁﺛﺎﺭ‪ ،‬ﻣﺘﻮﺟـﻪ ﻣـﻲﺷـﻮﻡ ﻛـﻪ ﺧﺪﺍﻭﻧـﺪ‬
‫ﺣﻜﻴﻢ ﺍﺳﺖ ﻭ ﻛﺎﺭﻱ ﺑﻴﻬﻮﺩﻩ ﺍﻧﺠﺎﻡ ﻧﻤﻲﺩﻫﺪ‪ .‬ﻫﻤﻴﻦ ﺑﺮﺍﻱ ﻣﻦ ﻛﺎﻓﻲ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﺍﻳﻦ ﮔﻮﻧـﻪ‬
‫ﺑﺸﻨﺎﺳﻢ‪.‬‬
‫ﺩﺭ ﺑﺨﺶ ﺗﺸﺮﻳﻊ‪ ،‬ﺣﻜﻤﺖ ﺍﻳﻦ ﻛﻪ ﺍﺻﻼ ﭼﺮﺍ ﺧﺪﺍﻭﻧﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺁﻓﺮﻳﺪ ﻛـﻪ ﻭﻱ ﺭﺍ ﻋﺒـﺎﺩﺕ‬
‫ﻛﻨﺪ‪ ،‬ﺭﺍ ﺧﻮﺩ ﺍﻭﺳﺖ ﻛﻪ ﻣﻲﺩﺍﻧﺪ ﻭ ﻻﺯﻡ ﻧﻴﺴﺖ ﻛﻪ ﻣﺎ ﺍﺯ ﺁﻥ ﺁﮔﺎﻫﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﭼﻮﻥ ﻋﻠﻤـﻲ‬
‫ﺑﻪ ﻣﺎ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﺴﺌﻮﻟﻴﺖ ﻭ ﺗﻜﻠﻴﻒ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﺍﻣﺎ ﻣﺎ ﺍﺯ ﻳﻚ ﭼﻴﺰ ﺁﮔﺎﻫﻲ ﺩﺍﺭﻳﻢ ﻭ ﺁﻥ ﻫﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻣﺎ ﺭﺍ ﺁﻓﺮﻳـﺪﻩ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺑﺮﺍﻳﺶ ﻋﺒﺎﺩﺕ ﻛﻨﻴﻢ ﻭ ﻣﻨﻈﻮﺭ ﺁﻳﻪﻱ ﺷﺮﻳﻔﻪ ﴿‪ 1 ﴾  ‬ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺣﻜﻤﺖ ﻏـﺎﻳﻲ ﻭ‬
‫‪F69‬‬

‫ﻧﻬﺎﻳﻲ ﻣﺎ ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﺪ‪ .‬ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﻛﻪ ﻳﻚ ﻧﻔﺮ ﺻﺎﺣﺐ ﻗـﺪﺭﺕ‪ ،‬ﺯﻳـﺮ ﺩﺳـﺖ ﺧـﻮﺩ ﺭﺍ ﺍﺣﻀـﺎﺭ‬
‫ﻣﻲﻛﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻪ ﺍﻭ ﻣﻲﮔﻮﻳﺪ ﻛﻪ ﺑﺮﺍﻱ ﺍﻳﻦ ﺗﻮ ﺭﺍ ﺍﺣﻀﺎﺭ ﻛﺮﺩﻡ ﻛﻪ ﻣﺜﻼً ﻓﻼﻥ ﺳﻨﮓﻫﺎ ﺭﺍ‬
‫ﺍﺯ ﺍﻳﻨﺠﺎ ﺟﻤﻊ ﻛﻨﻲ ﻭ ﺩﺭ ﺁﻧﺠﺎ ﺍﻧﺒﺎﺷﺘﻪ ﻧﻤﺎﺋﻲ‪ .‬ﺍﻳﻦ ﺗﻮﺿﻴﺢ ﺑﺮﺍﻱ ﺯﻳﺮﺩﺳـﺖ ﻛـﺎﻓﻲ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺑﺪﺍﻧﺪ ﺑﻪ ﭼﻪ ﺩﻟﻴﻞ ﺍﺣﻀﺎﺭ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻛﻪ ﺣﻜﻤﺖ ﺍﻧﺒﺎﺷﺘﻪ ﻛﺮﺩﻥ ﺳﻨﮓﻫـﺎ ﺩﺭ‬
‫ﺁﻧﺠﺎ ﭼﻴﺴﺖ‪ ،‬ﺩﻳﮕﺮ ﻛﺎﺭ ﻭﻱ ﻧﻴﺴﺖ )ﻭ ﺑﻪ ﺍﻭ ﺭﺑﻄﻲ ﻧﺪﺍﺭﺩ( ﻭ ﺍﮔﺮ ﻫﻢ ﻧﺪﺍﻧﺪ ﻣﻬﻢ ﻧﻴﺴﺖ‪ .‬ﺑﺮﺍﻱ‬
‫ﺍﻭ ﺍﻳﻦ ﻗﺪﺭ ﻣﻬﻢ ﺍﺳﺖ ﻛﻪ ﺑﺪﺍﻧﺪ ﺑﻪ ﭼﻪ ﻋﻠﺘﻲ ﺍﺣﻀﺎﺭ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪] ﴾      ﴿ -1‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪» [56 :‬ﻣﻦ ﺟﻦﻫﺎ ﻭ ﺍﻧﺴﺎﻥﻫﺎ ﺭﺍ ﺟﺰ ﺑﺮﺍﻱ ﭘﺮﺳﺘﺶ‬
‫ﺧﻮﺩ ﻧﻴﺎﻓﺮﻳﺪﻩﺍﻡ«‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪98‬‬

‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﻛﻪ ﻣﻲﻓﺮﻣﺎﻳﺪ ﴿‪﴾‬؛ ﻳﻌﻨﻲ ﭼﻴﺰﻱ ﻛﻪ ﻣﻦ ﺑﻪ ﺧﺎﻃﺮ ﺁﻥ ﺷﻤﺎ ﺭﺍ ﺁﻓﺮﻳﺪﻩﺍﻡ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍ ﻋﺒﺎﺩﺕ ﻛﻨﻴﺪ‪ .‬ﺍﻣﺎ ﻣﻌﻨﺎﻱ ﻋﺒﺎﺩﺕ ﻫﻢ ﺑﻪ ﺩﺭﺳﺘﻲ ﻓﻬﻢ ﻧﺸﺪﻩ ﺍﺳـﺖ ﻭ ﻓﻘـﻂ ﺩﺭ‬
‫ﺳﺠﻮﺩ ﻭ ﺭﻛﻮﻉ ﻭ ‪ ...‬ﺗﻌﺒﻴﺮ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺻﻮﺭﺗﻲ ﻛﻪ »ﻋﺒﺎﺩﺕ« ﻳﻌﻨﻲ ﺍﻳﻦ ﻛﻪ‪:‬‬
‫‪ (1‬ﺩﺭ ﺯﻧﺪﮔﻲ ﺑﺮﻧﺎﻣﻪﺍﻱ ﻏﻴﺮ ﺍﺯ ﺑﺮﻧﺎﻣﻪﻱ ﻣﻦ ﺩﺧﺎﻟﺖ ﻧﻜﻨﺪ‪.‬‬
‫‪ (2‬ﻫﺮﭼﻪ ﺭﺍ ﻛﻪ ﻣﻦ ﺩﺭ ﺗﻤـﺎﻡ ﺯﻣﻴﻨـﻪﻫـﺎﻱ ﺍﺧﻼﻗـﻲ‪ ،‬ﺷـﻌﺎﺋﺮﻱ ‪ ،1‬ﺍﻗﺘﺼـﺎﺩﻱ‪ ،‬ﺍﺟﺘﻤـﺎﻋﻲ‪،‬‬
‫‪F70‬‬

‫ﺳﻴﺎﺳﻲ ﻭ ‪ ...‬ﻓﺮﻣﺎﻥ ﻣﻲﺩﻫﻢ ﺭﻋﺎﻳﺖ ﺷﻮﺩ ﻭ ﺍﺯ ﺁﻥ ﺍﻃﺎﻋﺖ ﺷﻮﺩ ﺑﺪﻭﻥ ﺁﻥ ﻛﻪ ﭼﻮﻥ ﻭ ﭼﺮﺍﻳـﻲ‬
‫ﺻﻮﺭﺕ ﮔﻴﺮﺩ‪‬‬
‫‪ (3‬ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﻃﺎﻋﺖ‪ ،‬ﺑﻪ ﺧﻮﺩ ﻣﻦ ﺍﺗﻜﺎ ﻭ ﺗﻮﻛﻞ ﺷﻮﺩ‪.‬‬
‫ﺑﻪ ﺗﻌﺒﻴﺮﻱ ﺩﻳﮕﺮ؛ ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﻣﻦ ﻣﻲﺧﻮﺍﻫﻢ ﺩﺭ ﺯﻧﺪﮔﻲ ﺣﺮﻛﺖ ﺷـﻮﺩ ﻭ ﺁﻧﮕﻮﻧـﻪ ﻛـﻪ ﻣـﻦ‬
‫ﺩﺳﺘﻮﺭ ﻣﻲﺩﻫﻢ‪ ،‬ﺯﻧﺪﮔﻲ ﺷﻮﺩ ﻛﻪ ﺍﻳﻦ ﻫﻤﻪﻱ ﻣﺴﺎﺋﻞ ﺯﻧﺪﮔﻲ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻲﮔﻴﺮﺩ‪.‬‬
‫ﭘﺲ ﻋﺒﺎﺩﺕ ﺗﻨﻬﺎ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﻧﻤﺎﺯ ﮔﺰﺍﺭﺩﻩ ﺷﻮﺩ ﻭ ﻣﺜﻼً ﺳـﺠﻮﺩ ﻭ ﺭﻛـﻮﻉ ﺍﻧﺠـﺎﻡ ﺷـﻮﺩ‪.‬‬
‫ﺣﺘﻲ ﺍﻳﻦ ﻛﻪ ﺷﺨﺺ ﻃﺒﻖ ﻓﺮﻣﺎﻥ ﻭ ﺑﺮﻧﺎﻣﻪﺍﻱ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﺸﺎﻭﺭﺯﻱ ﻛﻨـﺪ ﻳـﺎ‬
‫ﻣﺸﻐﻮﻝ ﺩﺭ ﺻﻨﻌﺖ ﺑﺎﺷﺪ ﻳﺎ ﺑﻪ ﻣﺴﺎﻓﺮﺕ ﺑﺮﻭﺩ ﻳﺎ ‪ ...‬ﻋﺒﺎﺩﺕ ﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﺧﺪﺍﻭﻧﺪ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻛﻪ ﺷﻤﺎ ﻓﺮﺍﻣﻮﺵ ﻧﻜﻨﻴﺪ ﻛﻪ ﺑﻪ ﭼﻪ ﻋﻠﺖ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﻳـﺪ؛ ﺑـﺮﺍﻱ‬
‫ﺍﻳﻦ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩﺍﻳﺪ ﻛﻪ ﺑﺮﺍﻱ ﻣﻦ ﻋﺒﺎﺩﺕ ﻛﻨﻴﺪ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﻓﻬﻤﻴﺪﻥ ﺍﻳﻦ ﻛﻪ »ﺣﻜﻤﺖ ﺍﻳﻦ ﺍﻣﺮ ﭼﻴﺴﺖ؟« ﺩﻳﮕﺮ ﻛﺎﺭ ﻣـﺎ ﻧﺒـﻮﺩﻩ ﻭ ﺑـﻪ ﻣـﺎ ﺭﺑﻄـﻲ‬
‫ﻧﺪﺍﺭﺩ ﭼﻮﻥ ﺩﺍﺧﻞ ﺩﺭ ﺗﻜﻠﻴﻒ ﻣﺎ ﻧﻴﺴﺖ‪ .‬ﻣﺎ ﺩﺭ ﺯﻣﻴﻨﻪﺍﻱ ﻛﻪ ﻋﻠﻤﻲ ﺍﺯ ﺁﻥ ﻫﻢ ﺑﻪ ﻣﺎ ﺩﺍﺩﻩ ﻧﺸـﺪﻩ‬
‫ﺍﺳﺖ ﻣﻜﻠﻒ ﻧﻴﺴﺘﻴﻢ‪.‬‬
‫ﺍﻳﻦ ﺭﺍ ﻫﻤﻴﺸﻪ ﺑﻪ ﻳﺎﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﻛﻪ ﻣﺎ ﺗﻨﻬﺎ ﺩﺭ ﺯﻣﻴﻨﻪﺍﻱ ﺗﺤﻘﻴـﻖ ﻛـﺮﺩﻩ ﻭ ﭘـﺮﺱ ﻭ ﺟـﻮ‬
‫ﻛﻨﻴﻢ ﻛﻪ ﺑﻪ ﺗﻜﻠﻴﻒ ﻣﺎ ﺭﺑﻂ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﮔﺮ ﺩﺭ ﺯﻣﻴﻨﻪﺍﻱ‪ ،‬ﺗﻜﻠﻴﻔﻲ ﻣﺘﻮﺟﻪ ﻣﺎ ﻣﻲﺷﻮﺩ ﺩﺭﺑﺎﺭﻩﻱ‬
‫ﺁﻥ ﻣﻲﺑﺎﻳﺴﺖ ﻛﻪ ﻋﻠﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﻭ ﻏﻴﺮ ﺁﻥ ﺩﻳﮕﺮ ﺑﻪ ﻣﺎ ﺭﺑﻄﻲ ﻧﺪﺍﺭﺩ‪.‬‬

‫‪ -1‬ﺷﻌﺎﺋﺮﻱ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﻛﻠﻤﻪﻱ ﻋﺒﺎﺩﻱ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻡ‪.‬‬

 ‫‪99‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﭘﺲ ﺍﻛﻨﻮﻥ )ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷﺪ( ﭼﻮﻥ ﺑﺮﺍﻱ ﺁﻥ ﺧﻠﻖ ﺷﺪﻩﺍﻳﻢ ‪ -‬ﻭ ﺑﻪ ﻣﺎ ﺧﺒـﺮ ﺩﺍﺩﻩ‬
‫ﺷﺪﻩ ﺍﺳﺖ ‪ -‬ﻛﻪ ﺑﺎ ﺁﻥ ﻣﻌﻨﺎﻱ ﻭﺳﻴﻌﺶ ﺧﺪﺍ ﺭﺍ ﻋﺒﺎﺩﺕ ﻛﻨﻴﻢ ﻭ ﻃﺮﺯ ﻋﺒﺎﺩﺕ ﻛﺮﺩﻥ ﻫﻢ ﺑﺮﺍﻱ ﻣﺎ‬
‫ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ ﺩﻳﮕﺮ ﺍﻳﻦ )ﺳﺨﻦ( ﻛﻪ »ﺣﻜﻤﺖ ﺍﺯ ﺁﻥ ﭼﻴﺴﺖ؟!« )ﭘﺎﺳﺨﺶ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ( ﺑﻪ‬
‫ﻣﺎ ﭼﻪ؟! ﺍﻣﺎ ﻗﻄﻌﺎ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﺧﺎﻟﻖ‪ ،‬ﺑﻲﻧﻴﺎﺯ ﺍﺳﺖ ﻭ ﺍﺯ ﺭﻭﻱ ﻧﻴﺎﺯ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﭼﻮﻥ ﻛﻪ ﺯﻣﺎﻧﻲ‬
‫ﺑﻮﺩﻩ ﺍﺳﺖ ‪ 1‬ﻛﻪ ﺍﻭ ﺑﺪﻭﻥ ﺍﻳﻦﻫﺎ ﻧﻴﺰ ﻛﺎﺭﻫﺎﻳﺶ ﺍﻧﺠﺎﻡ ﻣﻲﺷﺪﻩ ﺍﺳـﺖ ﺩﺭ ﻧﺘﻴﺠـﻪ ﻣﺴـﺄﻟﻪﻱ ﻧﻴـﺎﺯ‬ ‫‪F71‬‬

‫ﻣﻄﺮﺡ ﻧﻴﺴﺖ‪ .‬ﺍﻣﺎ )ﺍﻳﻦ ﮔﻔﺘﻪ ﻛﻪ( »ﻓﻠﺴﻔﻪﻱ ﺍﻳﻦ ﭼﻴﺴﺖ؟!« )ﺑﺎﻳﺪ ﮔﻔﺖ ﻛـﻪ( ﻋﻠـﻢ ﺁﻥ ﺑـﻪ ﻣـﺎ‬
‫ﺩﺍﺩﻩ ﻧﺸﺪﻩ ﺍﺳﺖ ﻭ ﻫﻴﭻ ﻟﻄﻤﻪﺍﻱ ﻫﻢ ﺑﻪ ﺑﺮﻧﺎﻣﻪ ﻭ ﻣﺴﺌﻮﻟﻴﺖ ﻣﺎ ﻧﻤﻲﺯﻧﺪ ﻭ ﻣﺎ ﻫﻤﻴﻦ ﺭﺍ ﻣﻲﺩﺍﻧﻴﻢ‬
‫ﻛﻪ ﻣﻲﺑﺎﻳﺴﺖ ﻋﺒﺎﺩﺕ ﻭ ﺑﻨﺪﮔﻲ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑﻪ ﺟﺎﻱ ﺁﻭﺭﻳﻢ ‪.2‬‬
‫‪F72‬‬

‫‪ -1‬ﺍﻟﺒﺘﻪ ﻛﻠﻤﻪ ﺯﻣﺎﻥ ﺗﻨﻬﺎ ﺑﺮﺍﻱ ﺗﻔﻬﻴﻢ ﺧﻮﺩﻣﺎﻥ ﺍﺳﺖ ﻭﮔﺮﻧﻪ ﺑﺮﺍﻱ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ﻧﻤﻲﺷﻮﺩ‪.‬‬
‫‪ -2‬ﭘﺎﺭﻩﺍﻱ ﺍﺯ ﻣﺘﻜﻠﻤﻴﻦ ﻭ ﻓﻼﺳﻔﻪ ﺩﺭﺑﺎﺭﻩﻱ ﻋﻠﺖ ﺧﻠﻖ ﻋـﺎﻟﻢ ﻭ ﻓﻠﺴـﻔﻪﻱ ﺁﻥ ﺳـﺨﻦﻫـﺎﻱ ﻓـﺮﺍﻭﺍﻥ ﻭ ﮔـﺎﻫﻲ‬
‫ﺍﻏﻼﻁ ﺑﻲﺷﻤﺎﺭﻱ ﺑﻴﺎﻥ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﻏﻠﺐ ﺗﻔﺴﻴﺮ ﺑﻪ ﺭﺃﻱ ﻭ ﻛﺸﻔﻴﺎﺕ! ﻧﻔﺴﻲ ﺍﺳﺖ ﻛﻪ ﻫﻴﭻ ﮔﻮﻧﻪ ﺍﻋﺘﺒـﺎﺭﻱ‬
‫ﻧﺪﺍﺭﺩ‪ .‬ﺣﺘﻲ ﺑﺮﺧﻲ ﺑﻴﺎﻥ ﻛﺮﺩﻩ ﻭ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﻣﺜﻼ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺧﻠﻖ ﺁﻓﺮﻳﻨﺶ ﭼﻨﻴﻦ ﻭ ﭼﻨـﺎﻥ ﺍﺳـﺖ!‬
‫ﺩﺭ ﺻﻮﺭﺗﻲ ﻛﻪ »ﻫﺪﻑ« ﻳﻌﻨﻲ ﺁﻧﭽﻪ ﻛﻪ ﻳﻚ ﻣﻮﺟﻮﺩ ﺑﺮﺍﻱ ﺭﺳـﻴﺪﻥ ﺑـﻪ ﻛﻤـﺎﻝ ﺑـﺪﺍﻥ ﻧﻴـﺎﺯ ﺩﺍﺭﺩ ﻭ ﺗـﻼﺵ‬
‫ﻣﻲﻛﻨﺪ ﺗﺎ ﺑﺪﺍﻥ ﻧﺎﺋﻞ ﺁﻳﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺩ ﻛﺎﻣﻞ ﺍﺳﺖ ﻭ ﻧﻴﺎﺯﻱ ﺑـﻪ ﻫـﺪﻓﻲ ﺧـﺎﺭﺝ ﺍﺯ ﺫﺍﺕ ﺧـﻮﺩ ﻧـﺪﺍﺭﺩ‪.‬‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺗﺼﻮﺭ ﺍﻳﻦ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺧﻠﻖ ﻛﺎﺋﻨﺎﺕ ﺩﺍﺭﺍﻱ ﻫﺪﻑ ﺧﺎﺻﻲ ﺑﺎﺷﺪ ﺗﺼﻮﺭﻱ ﺑﺎﻃـﻞ ﻭ ﻧﺎﺩﺭﺳـﺖ‬
‫ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺑﺎ ﻛﻤﻲ ﺗﺴﺎﻣﺢ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺣﻜﻤﺖ ﻭ ﻫﺪﻑ ﺁﻓﺮﻳﻨﺶ – ﻧﻪ ﺧﺪﺍﻭﻧﺪ – ﻓﺮﺟﺎﻡ‬
‫ﻛﺎﺋﻨﺎﺕ ﻭ ﻫﺴﺘﻲ ﻭ ﻫﻤﭽﻨﻴﻦ ﻧﻬﺎﻳﺖ ﻛﻤﺎﻝ ﺁﻥ ﺍﺳﺖ‪ .‬ﻓﻼﺳﻔﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﻳﻦ ﺩﻭ ﺭﺍ ﺑﺎ ﻧﺎﻡﻫﺎﻱ ﻋﻠﺖ ﻓـﺎﻋﻠﻲ‬
‫ﻭ ﻋﻠﺖ ﻓﻌﻠﻲ ﺗﻔﻜﻴﻚ ﻣﻲﻛﻨﻨﺪ ﭘﺲ ﺗﺼﻮﺭ ﻋﻠﺖ ﻓﺎﻋﻠﻲ ﺑﺮﺍﻱ ﺧﺪﺍﻭﻧﺪ ﺑﺎﻃﻞ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺗﺼﻮﺭ ﻋﻠﺖ ﻓﻌﻠﻲ‬
‫ﺑﺮﺍﻱ ﻛﺎﺋﻨﺎﺕ ﻫﻴﭻ ﮔﻮﻧﻪ ﺍﺷﻜﺎﻟﻲ ﻧﺪﺍﺭﺩ ﻭ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﺍﺳﺘﺎﺩ ﺳﺒﺤﺎﻧﻲ ﻫﻢ ﺑﻴﺎﻥ ﻛﺮﺩﻩﺍﻧﺪ ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ‬
‫ﻋﻠﻤﻲ ﺑﻪ ﻣﺎ ﺩﺍﺩﻩ ﺷﻮﺩ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥ ﻣﺴﺌﻮﻝ ﻫﺴﺘﻴﻢ ﻭ ﺍﮔﺮ ﻫﻢ ﻋﻠﻤﻲ ﺑﻪ ﻣﺎ ﺩﺍﺩﻩ ﻧﺸـﺪﻩ ﺑﺎﺷـﺪ ﻫـﻴﭻ ﮔﻮﻧـﻪ‬
‫ﻟﺰﻭﻣﻲ ﻧﺪﺍﺭﺩ ﺗﺎ ﺩﺭﺑﺎﺭﻩﻱ ﺁﻥ ﺗﺤﻘﻴﻖ ﻭ ﺗﻔﺤﺺ ﻛﻨﻴﻢ ﭼﻮﻥ ﻛﻪ ﻧﺴﺒﺖ ﺑﺪﺍﻥ ﻫﻴﭻ ﮔﻮﻧﻪ ﻣﺴﺌﻮﻟﻴﺘﻲ ﻧﺪﺍﺭﻳﻢ ﻭ‬
‫ﺩﺭ ﺑﺮﺍﺑﺮ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﺴﺌﻮﻟﻴﺖ ﻧﻴﺰ ﺑﺎﺯﺧﻮﺍﺳﺖ ﻧﺸﺪﻩ ﻭ ﺍﻳﻦ ﻋـﺪﻡ ﺍﻃـﻼﻉ ﻧﻴـﺰ ﻫـﻴﭻ ﮔﻮﻧـﻪ ﻟﻄﻤـﻪﺍﻱ ﺑـﻪ‬
‫ﺑﺮﻧﺎﻣﻪﻱ ﺯﻧﺪﮔﻲ ﻣﺎ ﻭﺍﺭﺩ ﻧﻤﻲﻛﻨﺪ‪) .‬ﻣﺘﺮﺟﻢ(‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪100‬‬

‫ﮔﺬﺭﻱ ﺑﺮ ﻣﺴﺌﻠﻪﻱ ﺟﺒﺮ ﻭ ﺍﺧﺘﻴﺎﺭ‬

‫ﺳﻮﺍﻝ ﺩﻳﮕﺮﻱ ﻛﻪ ﺑﺎﻳﺪ ﺑﺪﺍﻥ ﭘﺎﺳﺦ ﮔﻔﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﻣﻲﺷـﻮﺩ »ﺧﺪﺍﻭﻧـﺪ ﺭﺍ ﻓﺎﻋـﻞ‬
‫ﻣﻄﻠﻖ ﻭ ﻫﻤﭽﻨﻴﻦ ﺃﺭﺣﻢ‪ ‬ﺍﻟﺮﱠﺍﺣﻤﻴﻦ ﻣﻲﺩﺍﻧﻴﺪ‪ .‬ﭘـﺲ ﺍﮔـﺮ ﻇـﺎﻟﻢ ﻧﻴﺴـﺖ ﭘـﺲ ﭼـﺮﺍ ﺍﻳـﻦ ﻫﻤـﻪ‬
‫ﺑﻴﺪﺍﺩﮔﺮﻱ ﻭ ﻇﻠﻢ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﺸﺮﻳﺖ ﺭﺍ ﻗﺒﻮﻝ ﻣﻲﻧﻤﺎﻳﺪ؟!«‬
‫ﭘﺎﺳﺦ ﺍﻳﻦ ﺳﻮﺍﻝ ﻫﻢ ﺍﺯ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻓﻬﻤﻴﺪﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﮔﻔﺘﻴﻢ ﺧﺪﺍﻭﻧـﺪ ﻭﻗﺘـﻲ ﻛـﺎﺭﻱ ﺭﺍ‬
‫ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ ﺁﻥ ﺭﺍ ﺍﺯ ﻃﺮﻳﻖ ﺍﺳﺒﺎﺏ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪ .‬ﺍﻳـﻦ ﺑـﺎﺭ ﺩﺭ ﻳـﻚ ﺗﻘﺴـﻴﻢﺑﻨـﺪﻱ ﻛﻠـﻲ‪،‬‬
‫ﺍﺳﺒﺎﺑﻲ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻃﺮﻳﻖ ﺁﻥﻫﺎ ﻛﺎﺭﻫﺎ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ ﺑﻪ ﺩﻭ ﺑﺨﺶ ﺗﻘﺴﻴﻢ ﻣﻲﺷﻮﺩ‪:‬‬
‫ﺍﻟﻒ‪ :‬ﺍﺳﺒﺎﺑﻲ ﻛﻪ ﺍﺭﺍﺩﻩ ﻭ ﻋﻠﻢ ﻧﺪﺍﺭﻧﺪ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﻭﺩﻳﻌﻪ‪ ،‬ﺗﺄﺛﻴﺮﻱ ﺩﺭ ﺁﻥﻫﺎ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷـﺪﻩ‬
‫ﺍﺳﺖ ﺗﺎ ﺩﺭ ﺷﺮﺍﻳﻂ ﻣﺨﺼﻮﺹ ﺑﻪ ﺧﻮﺩ ﺑﻪ ﻓﺮﻣﺎﻥ ﺧﺪﺍ ﻛﺎﺭﻱ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪ .‬ﺩﻳﮕﺮ ﻫﻴﭻ ﮔﻮﻧـﻪ‬
‫ﺩﺧﺎﻟﺘﻲ ﺍﺯ ﺟﺎﻧﺐ ﺁﻥ ﭼﻴﺰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ؛ ﺯﻳﺮﺍ ﻛـﻪ ﺩﺍﺭﺍﻱ ﺍﺭﺍﺩﻩ ﻧﻴﺴـﺖ ﻛـﻪ – ﻣـﺜﻼً – ﺑﮕﻮﻳـﺪ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ ﭼﻴﺰ ﺭﺍ ﺍﺯ ﻣﻦ ﻣﻲﺧﻮﺍﻫﺪ ﻭ ﻣﻦ ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﻧﻤﻲﺩﻫﻢ!‬
‫ﻣﺜﻼً ﺁﺗﺶ ﺳﺒﺒﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﺳﻮﺯﺍﻧﺪﻥ‪ .‬ﺍﻣﺎ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺩﺭ ﺑﻴﻨﺶ ﺗﻮﺣﻴﺪﻱ ﺁﺗﺶ ﻧﻴﺴـﺖ ﻛـﻪ‬
‫ﻣﻲﺳﻮﺯﺍﻧﺪ‪ ،‬ﻏﺬﺍ ﻧﻴﺴﺖ ﻛﻪ ﺳﻴﺮ ﻣﻲﻛﻨﺪ‪ ،‬ﻟﺒﺎﺱ ﻧﻴﺴﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﮔﺮﻡ ﻣﻲﻛﻨﺪ ﺑﻠﻜﻪ ﺧﺪﺍﻭﻧـﺪ‬
‫ﺍﺳﺖ ﻛﻪ ﻛﺎﺭﻱ ﺭﺍ ﺩﺭ ﻗﺎﻟﺐ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪ .‬ﻳﻌﻨﻲ ﺍﻭ ﻓﺎﻋﻞ ﻣﻨﺤﺼﺮ ﺑﻪ ﻓﺮﺩ ﺍﺳـﺖ ﻭ‬
‫ﺍﻳﻦﻫﺎ ﻓﻘﻂ ﺍﺳﺒﺎﺏ ﻫﺴﺘﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻫـﺮ ﻭﻗـﺖ ﺍﻭ ﻧﺨﻮﺍﻫـﺪ ﺁﻥﻫـﺎ ﻛـﺎﺭ ﺧـﻮﺩ ﺭﺍ ﺍﻧﺠـﺎﻡ‬
‫ﻧﻤﻲﺩﻫﻨﺪ ﻭ – ﻣﺜﻼً ‪ -‬ﺍﺑﺮﺍﻫﻴﻢ ‪ ‬ﺑﻪ ﺩﺭﻭﻥ ﺁﺗﺶ ﻣﻲﺍﻓﺘﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﻧﻤﻲﺧﻮﺍﻫﺪ ﺁﺗـﺶ ﺍﻭ ﺭﺍ‬
‫ﺑﺴﻮﺯﺍﻧﺪ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺧﺪﺍﻭﻧﺪ ﻓﺎﻋﻞ ﻣﻄﻠﻖ ﺑﻮﺩﻩ ﻭ ﻓﻘﻂ ﺍﻭﺳﺖ ﻛﻪ ﺩﺭ ﻛﺎﺋﻨﺎﺕ‪ ،‬ﻛﺎﺭ ﻭ ﻓﻌﻠﻲ ﺍﻧﺠـﺎﻡ‬
‫ﻣﻲﺩﻫﺪ‪ .‬ﺍﻣﺎ ﺍﺯ ﻃﺮﻓﻲ ﺩﻳﮕﺮ – ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﻴﺸـﺘﺮ ﻫـﻢ ﮔﻔﺘـﻴﻢ – ﭼـﻮﻥ ﻛﺎﺭﻫـﺎ ﻫﻤﮕـﻲ ﺑـﻪ‬
‫ﻣﺨﻠﻮﻗﺎﺕ ﻣﺮﺑﻮﻁ ﻫﺴﺘﻨﺪ ﻭ ﺍﻳﻦﻫﺎ ﻫﻢ ﻣﺎﺩﻱ ﺍﻧﺪ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻲﺑﺎﻳﺴﺖ ﺍﺳﺒﺎﺑﻲ ﺑﺮﺍﻱ ﺍﻳـﻦ ﻛﺎﺭﻫـﺎ‬
‫ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﭘﺲ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻃﺮﻳﻖ ﺍﺳﺒﺎﺏ ﻛﺎﺭ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪.‬‬
 ‫‪101‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺳﻴﺮ ﻛﺮﺩﻥ ﻛﺎﺭ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﺍﻣﺎ ﺑﺮﺍﻱ )ﺍﺭﺿﺎﻱ( ﺁﻥ ﻏﺬﺍ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﻭﻗﺘﻲ ﻳـﻚ‬
‫ﺍﻧﺴﺎﻥ ﻳﺎ ﺣﻴﻮﺍﻥ ﻏﺬﺍ ﻣﻲﺧﻮﺭﺩ ﻭ ﺯﻣﺎﻧﻲ ﻛﻪ ﺯﻣﻴﻨﻪ ﻣﺴﺎﻋﺪ ﺷﺪ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺍﺭﺍﺩﻩ ﻣـﻲﻛﻨـﺪ ﻛـﻪ‬
‫ﺁﻥﻫﺎ ﺭﺍ ﺳﻴﺮ ﻛﻨﺪ‪ .‬ﻳﺎ ﻣﺜﻼً ﻭﻗﺘﻲ ﺳﻨﮕﻲ ﺑﻪ ﺳﺮ ﻛﺴﻲ ﺑﺮﺧﻮﺭﺩ ﻣﻲﻛﻨﺪ ﺧﺪﺍﻭﻧﺪ ﺍﺭﺍﺩﻩ ﻣﻲﻛﻨﺪ ﻛﻪ‬
‫ﺳﺮ ﺷﺨﺺ ﺑﺸﻜﻨﺪ ﻳﺎ ﺍﮔﺮ ﭼﻴﺰﻱ ﺑﻪ ﺩﺭﻭﻥ ﺁﺗﺶ ﺍﻓﺘﺎﺩ ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﺍﺭﺍﺩﻩ ﻣﻲﻛﻨﺪ ﻛـﻪ ﺁﻥ ﭼﻴـﺰ‬
‫ﺑﺴﻮﺯﺩ‪.‬‬
‫ﺍﺣﺘﻤﺎﻻً ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺳﻮﺍﻟﻲ ﺑﻪ ﺫﻫﻦ ﺧﻄﻮﺭ ﻛﻨﺪ ﻭ ﺑﮕﻮﻳﺪ ﻛﻪ »ﭘﺲ ﻳﻌﻨﻲ ﺧﺪﺍﻭﻧـﺪ ﻣﻨﺘﻈـﺮ‬
‫ﻣﻲﺷﻮﺩ ﺗﺎ ﻣﻘﺪﻣﺎﺕ ﻭ ﻓﺮﺻﺖ ﺍﻧﺠﺎﻡ ﻛﺎﺭﻱ ﻓﺮﺍﻫﻢ ﺷﻮﺩ ﻭ ﺳﭙﺲ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ؟!«‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎﻳﺪ ﺑﻪ ﺍﺑﺘﺪﺍ ﺑﺎﺯ ﮔﺮﺩﻳﻢ‪ .‬ﺑﻪ ﺁﻥ ﺯﻣﺎﻥ ﻛـﻪ ﻫﻨـﻮﺯ ﺍﻳـﻦ ﻋـﺎﻟﻢ ﺧﻠـﻖ ﻧﺸـﺪﻩ ﺑـﻮﺩ ﻭ‬
‫ﺧﺪﺍﻭﻧﺪ ﻃﺮﺣﻲ ﺭﺍ ﺑﺮﺍﻱ ﭘﺪﻳﺪﺁﻭﺭﺩﻥ ﺍﻳﻦ ﻋﺎﻟﻢ ﺭﻳﺨﺘﻪ ﺍﺳﺖ ﻛﻪ ﻫﺮﻛﺎﺭﻱ ﻛﻪ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫـﺪ ﺍﺯ‬
‫ﻃﺮﻳﻖ ﺳﺒﺒﻲ ﺑﺎﺷﺪ‪ .‬ﻃﺒﻖ ﺑﺮﻧﺎﻣﻪ ﺳﺒﺐ ﺭﺍ ﺑﺮﺍﻱ ﺁﻥ ﻓﺮﺍﻫﻢ ﻣﻲﻛﻨﺪ ﻭ ﺯﻣﺎﻧﻲ ﻛﻪ ﺳﺒﺐ ﺭﺍ ﺑﺮﺍﻱ ﺁﻥ‬
‫ﻓﺮﺍﻫﻢ ﻛﺮﺩ ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﻥ ﻓﻌﻞ ﺭﺍ ﻫﻢ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪.‬‬
‫ﺍﻳﻦﻫﺎ ﺑﺨﺸﻲ ﺍﺯ ﺳﺒﺐﻫﺎ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺯ ﺧـﻮﺩ ﺍﺭﺍﺩﻩﺍﻱ ﻧﺪﺍﺷـﺘﻨﺪ‪ .‬ﭘـﺲ ﺯﻣـﺎﻧﻲ ﻛـﻪ ﺷـﺮﺍﻳﻂ‬
‫ﺳﻮﺯﺍﻧﺪﻥ ﺑﺮﺍﻱ ﺁﺗﺶ ﻣﻬﻴﺎ ﺷﺪ ﺧﺪﺍﻭﻧﺪ ﺍﺭﺍﺩﻩ ﻣﻲﻛﻨﺪ ﻛـﻪ ﺑﺴـﻮﺯﺍﻧﺪ ﻭ ﺁﺗـﺶ ﺍﺯ ﺧـﻮﺩ ﺍﺭﺍﺩﻩﺍﻱ‬
‫ﻧﺪﺍﺭﺩ‪ .‬ﺍﻳﻦ ﺁﺗـﺶ ﻫـﻢ )ﺑـﺮﺍﻱ ﺳـﻮﺯﺍﻧﺪﻥ ﻳـﺎ ﻧﺴـﻮﺯﺍﻧﺪﻥ( ﺍﺯ ﺧـﻮﺩ ﻋﻠـﻢ ﻭ ﺍﺭﺍﺩﻩﺍﻱ ﻧـﺪﺍﺭﺩ ﻭ‬
‫ﻧﻤﻲﺗﻮﺍﻧﺪ ﺣﺴﻦ ﻭ ﻗﺒﺢ ﺳﻮﺯﺍﻧﺪﻥ ﻳﺎ ﻋﺪﻡ ﺳﻮﺯﺍﻧﺪﻥ ﺭﺍ ﻫﻢ ﺗﺸﺨﻴﺺ ﺩﻫﺪ‪.‬‬
‫ﺏ‪ :‬ﺍﻣﺎ ﺑﺨﺸﻲ ﺩﻳﮕﺮ ﺍﺯ ﺍﺳﺒﺎﺏ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻛﻪ – ﺩﻳﮕﺮ ﺑﻪ ﺍﻳﻦ ﺻﻮﺭﺕ ﻧﻴﺴـﺘﻨﺪ ﺑﻠﻜـﻪ –‬
‫ﻋﺒﺎﺭﺕ ﺍﻧﺪ ﺍﺯ ﺧﻮﺩ‪ ‬ﺍﺭﺍﺩﻩ ‪ 1‬ﻛﻪ ﺁﻥ ﻫﻢ ﻃﺒﻌﺎً ﺗﺎﺑﻊ ﻋﻠﻢ ﻣﻲﺑﺎﺷﺪ‪ .‬ﻳﻌﻨﻲ ﺍﻧﺴﺎﻥ ﭘـﻴﺶ ﺍﺯ ﻋﻤـﻞ ﺩﻭ‬
‫‪F73‬‬

‫ﺭﺍﻩ ﺑﺮﺍﻳﺶ ﺭﻭﺷﻦ ﻣﻲﺷﻮﺩ ﻭ ﺗﺸﺨﻴﺺ ﻣﻲﺩﻫﺪ ﻛﻪ ﺍﻳﻦ ﺭﺍﻩ ﺧﻮﺏ ﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍﻩ ﺑـﺪ‪ .‬ﺳـﭙﺲ‬
‫ﺑﺎ ﺍﺭﺍﺩﻩ ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺭﺍﻩ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻲﻛﻨﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺗﻮﺿﻴﺤﻲ ﻻﺯﻡ ﻣﻲﻧﻤﺎﻳﺎﻧﺪ ﻭ ﺁﻥ ﻫﻢ ﺍﻳﻦ ﻛﻪ ﻣﺎ ﺍﺯ ﻳﻚ ﻃﺮﻑ ﻣـﻲﮔـﻮﻳﻴﻢ‪» :‬ﺍﺭﺍﺩﻩ«‪،‬‬
‫ﻳﻌﻨﻲ ﺩﻳﮕﺮ ﺍﻧﺘﺨﺎﺏ ﻭ ﺍﺧﺘﻴﺎﺭ ﺩﺭ ﺩﺳﺖ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻣﻲﮔﻮﻳﻴﻢ – ﻛﻪ ﺍﺭﺍﺩﻩ ‪-‬‬

‫‪ -1‬ﺍﺭﺍﺩﻩﻱ ﺍﻧﺴﺎﻥﻫﺎ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪102‬‬

‫ﺳﺒﺒﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﻓﻌﻞ ﺧﺪﺍﻭﻧﺪ‪ .‬ﭘﺲ ﺍﮔﺮ ﺳﺒﺐ ﺍﺳﺖ ﺩﻳﮕﺮ ﭼﮕﻮﻧﻪ ﻣﻲﮔـﻮﻳﻴﻢ ﺍﺭﺍﺩﻩ ﺍﺳـﺖ ﻭ‬
‫ﺍﮔﺮ ﺍﺭﺍﺩﻩ ﺍﺳﺖ ﭼﮕﻮﻧﻪ ﻣﻲﮔﻮﻳﻴﻢ ﻛﻪ ﺳﺒﺐ ﺍﺳﺖ؟!‬
‫ﺟﻮﺍﺏ ﺭﺍ ﺑﺎ ﻳﻚ ﻣﺜﺎﻝ ﺳﺎﺩﻩ ﺑﻴﺎﻥ ﻣﻲﻛﻨﻴﻢ ﻛﻪ ﺑﻪ ﺭﻭﺷﻦ ﻛﺮﺩﻥ ﺑﺤﺚ ﻛﻤﻚ ﻛﻨـﺪ‪ .‬ﻣـﺜﻼً ﺩﺭ‬
‫ﻗﻴﺎﻣﺖ ﺧﺪﺍﻭﻧﺪ ﺷﺨﺼﻲ ﺭﺍ ﻣﺤﺎﻛﻤﻪ ﻣﻲﻛﻨﺪ ﻛﻪ ﺑﺎ ﺍﺳﻠﺤﻪﺍﺵ ﻛﺲ ﺩﻳﮕﺮﻱ ﺭﺍ ﺑﻪ ﻧﺎﺣﻖ ﻛﺸـﺘﻪ‬
‫ﺍﺳﺖ‪ .‬ﻣﻲﻓﺮﻣﺎﻳﺪ ﻛﻪ »ﭼﺮﺍ ﺍﻭ ﺭﺍ ﻛﺸﺘﻪﺍﻱ؟« ﻭ ﺳﭙﺲ ﺍﻭ ﺭﺍ ﺑﻪ ﮔﻨﺎﻩ ﻗﺘﻞ ﻋﻤﺪ ﻣﺤﻜـﻮﻡ ﻛـﺮﺩﻩ ﻭ‬
‫ﺑﻪ ﺟﻬﻨﻢ ﻣﻲﺍﻧﺪﺍﺯﺩ‪ .‬ﺍﻭ ﻫﻢ – ﺧﻄﺎﺏ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ‪ -‬ﻣﻲﮔﻮﻳﺪ ﻛﻪ »ﻣﮕﺮ ﻣﻦ ﭼـﻪ ﻛـﺎﺭﻱ ﺍﻧﺠـﺎﻡ‬
‫ﺩﺍﺩﻩﺍﻡ؟! ﻣﮕﺮ ﺁﻥ ﺷﺨﺺ ﺍﺯ ﻃﺮﻳﻖ ﻣﻦ ﻛﺸﺘﻪ ﺷﺪﻩ ﺍﺳﺖ؟! ﻭ ﻣﮕﺮ ﺗﻮ ﻓﺎﻋﻞ ﻣﻨﺤﺼـﺮ ﺑـﻪ ﻓـﺮﺩ‬
‫ﻧﻴﺴﺘﻲ؟ ﻭ ﻣﮕﺮ ﻣﻦ ﺳﺒﺐ ﺗﻮ ﻧﻴﺴﺘﻢ؟ ﭘﺲ ﺩﻳﮕﺮ ﺧﻮﺩﺕ ﺍﻭ ﺭﺍ ﻛﺸﺘﻪﺍﻱ ﻭ ﺑﻪ ﻣـﻦ ﭼـﻪ ﺭﺑﻄـﻲ‬
‫ﺩﺍﺭﺩ؟!«‬
‫ﺧﺪﺍﻭﻧﺪ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻛﻪ »ﺑﻠﻪ! ﻧﻴﻤﻪﺍﻱ ﺍﺯ ﺳﺨﻨﺎﻥ ﺗﻮ ﺩﺭﺳﺖ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﻪ ﻣﻦ ﻓﺎﻋﻞ ﻫﺴـﺘﻢ‬
‫ﻭ ﺗﻮ ﺳﺒﺐ ﻫﺴﺘﻲ ﻭ ﺍﺭﺍﺩﻩﻱ ﺗﻮ ﺳﺒﺐ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺻﺤﻴﺢ ﺍﺳـﺖ‪ .‬ﺍﻣـﺎ ﭼﻴـﺰﻱ ﺩﺭ ﺍﻳـﻦ ﻣﻴـﺎﻥ‬
‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺗﺒﺮﺋﻪ ﺳﺎﺯﻱ ﺁﻥ ﺭﺍ ﺩﮔﺮﮔﻮﻥ ﻭ ﭘﻴﭽﻴﺪﻩ ﻣﻲﻛﻨﻲ‪ - .‬ﺑـﺮﺍﻱ‬
‫ﺍﻳﻦ ﻛﻪ ﺁﻥ ﺭﺍ ﻣﺘﻮﺟﻪ ﺷﻮﻱ ‪ -‬ﺑﻴﺎ ﺑﺎ ﻫﻢ ﺑﺎﺯﮔﺮﺩﻳﻢ ﺑﻪ ﺁﻥ ﺯﻣﺎﻥ ﻛﻪ ﺍﻧﮕﺸﺖ ﺗﻮ ﺑﺮ ﺭﻭﻱ ﻣﺎﺷـﻪﻱ‬
‫ﺍﺳﻠﺤﻪ ﻗﺮﺍﺭ ﺩﺍﺷﺖ ﻭ ﺗﻮ ﻗﻠﺐ ﺷﺨﺺ ﺭﺍ ﻧﺸﺎﻧﻪ ﮔﻴﺮﻱ ﻛﺮﺩﻩ ﺍﻱ‪ .‬ﺩﺭ ﺁﻥ ﻟﺤﻈﻪﺍﻱ ﻛـﻪ ﺗﺼـﻤﻴﻢ‬
‫ﺗﻮ ﺑﻪ ﻗﻄﻌﻴﺖ ﻭ ﺻﺪﺩﺭﺻﺪ ﺭﺳﻴﺪ ﻭ ﺑﻪ ﺩﻧﺒﺎﻝ ﺁﻥ ﺍﻧﮕﺸﺖ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺭﻭﻱ ﻣﺎﺷﻪ ﻓﺸـﺎﺭ ﺩﺍﺩﻱ‪،‬‬
‫ﺁﻳﺎ ﺩﺭ ﺁﻥ ﻟﺤﻈﻪ ﻣﻲﺩﺍﻧﺴﺘﻲ ﻛﻪ ﻣﻦ ﻣﻘﺮﺭ ﻛﺮﺩﻩﺍﻡ ﻛﻪ ﺍﺯ ﻃﺮﻳﻖ ﺗﻮ ﺁﻥ ﺷـﺨﺺ ﺭﺍ ﺑﻜﺸـﻢ؟« ﺁﻥ‬
‫ﺷﺨﺺ ﺩﺭ ﭘﺎﺳﺦ ﻣﻲﮔﻮﻳﺪ ﻛﻪ »ﺧﻴﺮ! ﻧﻤﻲﺩﺍﻧﺴﺘﻢ‪ «.‬ﭘﺲ ﻣﻲﻓﺮﻣﺎﻳﺪ ﻛﻪ »ﭼﻪ ﺯﻣـﺎﻥ ﻓﻬﻤﻴـﺪﻱ؟«‬
‫ﺷﺨﺺ ﻣﻲﮔﻮﻳﺪ ﻛﻪ »ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﻦ ﺍﻧﮕﺸﺘﻢ ﺑﺮ ﺭﻭﻱ ﻣﺎﺷﻪ ﺣﺮﻛﺖ ﻛﺮﺩ ﻭ ﺗﻴـﺮ ﺍﺳـﻠﺤﻪ ﺑـﻪ‬
‫ﺷﺨﺺ ﺍﺻﺎﺑﺖ ﻛﺮﺩ ﻭ ﺑﻪ ﺯﻣﻴﻦ ﺍﻓﺘﺎﺩ ﻭ ﺣﺘﻲ ﺑﺮﺍﻱ ﺍﻃﻤﻴﻨﺎﻥ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﻣﺒﺎﺩﺍ ﺍﻭ ﺭﺍ ﻧﻜﺸﺘﻪ ﺑﺎﺷﻢ‬
‫ﺑﺮ ﺭﻭﻱ ﺳﺮﺵ ﺣﺎﺿﺮ ﺷﺪﻡ ﻭ ﺍﻭ ﺭﺍ ﺗﻜﺎﻥ ﺩﺍﺩﻡ ﻭ ﻓﻬﻤﻴﺪﻡ ﻛﻪ ﻛﺸﺘﻪ ﺷـﺪﻩ ﺍﺳـﺖ ﻭ ﺁﻥ ﺯﻣـﺎﻥ‬
‫ﺑﻮﺩ ﻛﻪ ﻓﻬﻤﻴﺪﻡ ﻛﻪ ﺗﻮ ﻣﻘﺮﺭ ﻛﺮﺩﻩﺍﻱ ﻛﻪ ﺍﻳﻦ ﺷﺨﺺ ﺗﻮﺳﻂ ﻣﻦ ﻛﺸﺘﻪ ﺷﻮﺩ‪ .‬ﻳﻌﻨﻲ ﻭﻗﺘـﻲ ﻛـﻪ‬
‫ﻳﻚ ﺩﻗﻴﻘﻪ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻋﻤﻞ )ﻳﻌﻨﻲ ﺷﻠﻴﻚ ﮔﻠﻮﻟﻪ( ﺩﺍﻧﺴﺘﻢ ﻛﻪ ﻣﻲﺑﺎﻳﺴﺖ ﺍﻳـﻦ ﺷـﺨﺺ ﺗﻮﺳـﻂ‬
 ‫‪103‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻣﻦ ﻛﺸﺘﻪ ﺷﻮﺩ‪ ،‬ﭼﻨﺪ ﺩﻗﻴﻘﻪ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﻛﻪ ﺑﻔﻬﻤﻢ – ﻛﻪ ﺑﺎﻳﺪ ﺗﻮﺳﻂ ﻣـﻦ ﻛﺸـﺘﻪ ﺷـﻮﺩ ‪ -‬ﺍﻭ ﺭﺍ‬
‫‪1‬‬
‫‪F74‬‬ ‫ﻛﺸﺘﻢ‪ «.‬ﺍﻳﻦ ﺩﻳﮕﺮ ﭼﮕﻮﻧﻪ ﺗﻮﺟﻴﻬﻲ ﺍﺳﺖ؟‬
‫ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺍﺳﺖ ﻛﻪ ﺷﺨﺺ ﺩﺭ ﺁﻥ ﻟﺤﻈﻪ ﻛﻪ ﺗﺼﻤﻴﻤﺶ ﺭﺍ ﮔﺮﻓﺖ ﻛـﻪ ﺁﻥ ﻛـﺎﺭ ﺭﺍ ﺍﻧﺠـﺎﻡ‬
‫ﺩﻫﺪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﻳﻚ ﺟﻬﺎﻟﺖ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻳﻌﻨﻲ ﻧﺴﺒﺖ ﺑﻪ ﺁﻳﻨﺪﻩ ﺩﺭ ﻣﻴـﺎﻥ ﺩﻭ ﺍﺣﺘﻤـﺎﻝ ﻗـﺮﺍﺭ‬
‫ﺩﺍﺭﺩ‪ 50 .‬ﺩﺭﺻﺪ ﺍﻳﻦ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ ﺳﺒﺐ ﺍﻧﺠﺎﻡ ﺍﻳﻦ ﻛﺎﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ‪ 50‬ﺩﺭﺻﺪ ﺍﻳﻦ ﻛـﻪ‬
‫ﺍﻭ ﺭﺍ ﺳﺒﺐ ﺍﻧﺠﺎﻡ ﺁﻥ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ ﺷﺮﻳﻌﺖ ﻭ ﻓﺮﻣﺎﻥ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺻﺪﺍ ﻣﻲﺯﻧﺪ ﻭ ﺑﺮ ﺭﻭﻱ ﺳﺮﺵ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩ ﻛﻪ‬
‫ﺗﻮ ﺍﺣﺘﻤﺎﻝ ﺍﺧﻴﺮ ‪ 2‬ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻦ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﻳﮕﺮ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻜﻦ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻪ ﺷﺨﺺ ﺍﺣﺘﻤﺎﻝ‬ ‫‪F75‬‬

‫ﺍﻭﻝ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻲﻛﻨﺪ‪ ،‬ﻧﻈﺮ ﺑﻪ ﺍﻳﻦ ﺍﻧﺘﺨﺎﺑﺶ ﻣﺤﺎﻛﻤﻪ ﻣﻲﺷﻮﺩ ﻧﻪ ﺑـﻪ ﺧـﺎﻃﺮ ﺭﻭﻱ ﺩﺍﺩﻥ ﺍﻳـﻦ‬
‫ﻗﺘﻞ‪.‬‬
‫ﻳﻌﻨﻲ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺍﻭ ﻧﻤﻲﮔﻮﻳﺪ ﻛﻪ »ﻣﻦ ﺑﻪ ﺧﺎﻃﺮ ﺫﺍﺕ ﻗﺘﻞ ﺗﻮ ﺭﺍ ﻣﺤﺎﻛﻤﻪ ﻣﻲﻛﻨﻢ ﭼﻮﻥ ﻛﻪ‬
‫ﺍﻳﻦ ﻓﻌﻞ ﻣﻦ ﺍﺳﺖ« ﺑﻠﻜﻪ ﻣﻲﮔﻮﻳﺪ ﻛﻪ »ﻣﻦ ﺑﻪ ﺍﻳﻦ ﺧﺎﻃﺮ ﺗﻮ ﺭﺍ ﻣﺤﺎﻛﻤﻪ ﻣﻲﻛﻨﻢ ﻛﻪ ﺗﻮ ﺯﻣـﺎﻧﻲ‬
‫ﻛﻪ ﺩﺭ ﺑﻴﻦ ﺩﻭ ﺍﺣﺘﻤﺎﻝ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻲ ﭼﺮﺍ ﺍﺣﺘﻤﺎﻝ ﺍﻭﻝ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻱ ﻛـﻪ ﻣـﻦ ﺩﺭ ﺷـﺮﻳﻌﺖ‬
‫ﺧﻮﻳﺶ ﺁﻥ ﺭﺍ ﺑﻴﺎﻥ ﻛﺮﺩﻩﺍﻡ؟ ﻣﻦ ﺑﻪ ﺧﺎﻃﺮ ﻧﻔﺲِ ﻗﺘﻞ‪ ،‬ﺗﻮ ﺭﺍ ﻣﺤﺎﻛﻤﻪ ﻧﻤﻲﻛﻨﻢ ﻛﻤـﺎ ﺍﻳـﻦ ﻛـﻪ –‬
‫ﻣﺜﻼً ‪ -‬ﺷﺨﺼﻲ ﺩﻳﮕﺮ‪ ،‬ﻳﻚ ﻧﻔﺮ ﺩﻳﮕﺮ ﺭﺍ ﻛﺸﺘﻪ ﺍﺳﺖ ﺍﻣﺎ ﺍﻭ ﺭﺍ ﻣﺤﺎﻛﻤﻪ ﻧﻤﻲﻛﻨﻢ ﭼﻮﻥ ﻛﻪ )ﺑـﻪ‬
‫ﺻﻮﺭﺕ ﻏﻴﺮ ﻋﻤﺪ ﻣﺎﺷﻪﻱ ﺍﺳﻠﺤﻪ( ﺍﺯ ﺩﺳﺘﺶ ﺭﻫﺎ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻳﺎ ﻣـﺜﻼً ﻛﺴـﻲ‪ ،‬ﻳـﻚ ﻣﺴـﻠﻤﺎﻥ‬
‫ﺩﺍﻧﺸﻤﻨﺪ ﻭ ﻣﻮﻣﻦ ﺭﺍ ﻛﺸﺘﻪ ﺍﺳﺖ ﺍﻣﺎ ﺩﺭ ﭘﺮﻭﻧﺪﻩﺍﺵ ﻧﻮﺷﺘﻪﺍﻡ ﻛـﻪ ﺍﻳـﻦ ﺷـﺨﺺ ﺣﻴـﺎﺕ ﻛـﺲ‬

‫‪ -1‬ﻣﺎﻧﻨﺪ ﻛﺴﺎﻧﻲ ﻛﻪ ﺟﺮﺃﺕ ﻧﺪﺍﺷﺘﻨﺪ ﺩﺭ ﺍﻧﻘﻼﺏ ﺷﺮﻛﺖ ﻛﻨﻨﺪ ﺍﻛﻨﻮﻥ ﭘﺲ ﺍﺯ ﮔﺬﺷﺖ ﭼﻨﺪﻳﻦ ﺳﺎﻝ ﺍﺯ ﺍﻧﻘـﻼﺏ‬
‫ﻣﻲﮔﻮﻳﻨﺪ ﻛﻪ »ﻣﺎ ﻣﻲﺩﺍﻧﺴﺘﻴﻢ ﻛﻪ ﭼﻨﻴﻦ ﻣﻲﺷﻮﺩ ﻭ ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﺑﻮﺩ ﻛـﻪ ﺩﺭ ﺁﻥ ﺷـﺮﻛﺖ ﻧﻜـﺮﺩﻳﻢ!« ﻣﻌﻠـﻮﻡ‬
‫ﺍﺳﺖ ﻛﻪ ﺩﺭﻭﻍ ﻣﻲﮔﻮﻳﻨﺪ ﭼﻮﻥ ﻛﻪ ﺟﺮﺃﺕ ﺷﺮﻛﺖ ﺩﺭ ﺁﻥ ﺭﺍ ﻧﺪﺍﺷـﺘﻨﺪ‪ .‬ﭼﻨـﺪﻳﻦ ﺳـﺎﻝ ﭘـﺲ ﺍﺯ ﺍﻧﻘـﻼﺏ‪،‬‬
‫ﺯﻣﺎﻧﻲ ﻛﻪ ﺑﺮﺍﻳﺸﺎﻥ ﺭﻭﺷﻦ ﺷﺪ ﻛﻪ ﻭﺿﻌﻴﺖ ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﺩﻳﮕﺮ ﺍﺳﺖ ﺁﻧﺎﻥ ﺑﻪ ﻫﻤﻴﻦ ﺧﺎﻃﺮ ﭼﻨﺪ ﺳـﺎﻝ ﻗﺒـﻞ‬
‫ﺩﺭ ﺍﻧﻘﻼﺏ ﺷﺮﻛﺖ ﻧﻜﺮﺩﻩ ﺍﻧﺪ!!!‬
‫‪ -2‬ﻳﻌﻨﻲ ﺍﻳﻦ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺗﻮ ﺭﺍ ﺳﺒﺐ ﺍﻧﺠﺎﻡ ﺁﻥ ﻗﺮﺍﺭ ﻧﻬﺎﺩﻩ ﺍﺳﺖ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪104‬‬

‫ﺩﻳﮕﺮﻱ ﺭﺍ ﻧﺠﺎﺕ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ‪ .‬ﭼﮕﻮﻧـﻪ؟! )ﺑـﺪﻳﻦ ﺻـﻮﺭﺕ ﻛـﻪ ﻣـﺜﻼً( ﻓﺮﺯﻧـﺪﺵ ﻣـﺮﻳﺾ‬
‫ﻣﻲﺷﻮﺩ ﻧﺰﺩ ﭘﺰﺷﻜﻲ ﻣﻲﺭﻭﺩ ﻭ ﭘﺰﺷﻚ ﺑﻪ ﺍﻭ ﻣﻲﮔﻮﻳﺪ ﻛﻪ ﺍﮔﺮ ﺍﻳﻦ ﻓﺮﺯﻧﺪ ﺗـﻮ ﮔﻮﺷـﺖ ﻛﺒـﻚ‬
‫ﻧﺨﻮﺭﺩ ﺧﻮﺍﻫﺪ ﻣ‪‬ﺮﺩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺮ ﺍﻳﻦ ﺷﺨﺺ ﻭﺍﺟﺐ ﺑـﻮﺩ ﻛـﻪ ﺣﻴـﺎﺕ ﻓﺮﺯﻧـﺪﺵ ﺭﺍ ﻧﺠـﺎﺕ‬
‫ﺑﺨﺸﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﺮﺍﻱ ﻛﺸﺘﻦ ﻛﺒﻚ ﺑﻪ ﺷﻜﺎﺭ ﻣﻲﺭﻭﺩ‪ .‬ﻛﺒﻜﻲ ﺭﺍ ﺍﺯ ﺩﻭﺭ ﻣﻲﺑﻴﻨﺪ ﻭ ﺑﺮﺍﻳﺶ ﻧﺸﺎﻧﻪ‬
‫ﮔﻴﺮﻱ ﻛﺮﺩﻩ ﻭ ﺷﻠﻴﻚ ﻣﻲﻛﻨﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺣﻴﻦ‪ ،‬ﺑﻪ ﺻﻮﺭﺕ ﺍﺗﻔﺎﻗﻲ ﮔﻠﻮﻟﻪ ﺑـﻪ ﺷﺨﺼـﻲ ﺍﺻـﺎﺑﺖ‬
‫ﻣﻲﻛﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﻣﻲﻛﺸﺪ‪ .‬ﺩﺭ ﺩﻧﻴﺎ ﺑﻪ ﺟﺮﻡ ﻗﺘـﻞ ﻣﺤﺎﻛﻤـﻪ ﻣـﻲﺷـﻮﺩ ﻭ ﺩﻳـﻪ ﻗﺘـﻞ ﺭﺍ ﻫـﻢ ﺍﺯ ﺍﻭ‬
‫ﻣﻲﮔﻴﺮﻧﺪ ﺍﻣﺎ ﺩﺭ ﭘﺮﻭﻧﺪﻩﻱ ﺁﺧﺮﺕ ﺁﻥ ﻣﻲﺑﻴﻨﻴﻢ ﻛﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻛـﻪ ﺍﻳـﻦ ﺷـﺨﺺ‪ ،‬ﻳـﻚ‬
‫ﻧﻔﺮ– ﻛﻪ ﻓﺮﺯﻧﺪ ﺧﻮﺩﺵ ﺍﺳﺖ ‪ -‬ﺭﺍ ﺍﺯ ﻣﺮگ ﻧﺠﺎﺕ ﺩﺍﺩ‪ .‬ﭼﻮﻥ ﺗﺼﻤﻴﻢ ﻧﮕﺮﻓﺘـﻪ ﺑـﻮﺩ ﻛـﻪ ﺍﻭ ﺭﺍ‬
‫ﺑﻜﺸﺪ ﻭ ﻣﻦ ﻫﻢ ﺍﺯ ﭘﻲ ﻧﻴﺖ ﻛﺴﻲ ﺭﺍ ﻣﺤﺎﻛﻤﻪ ﻣﻲﻛﻨﻢ‪.‬‬
‫ﭘﺲ ﻋﻤﻞ ﺧﺎﺭﺟﻲ ﺩﺭ ﻗﻴﺎﻣﺖ ﻣـﻼﻙ ﻣﺤﺎﻛﻤـﻪ ﻧﻴﺴـﺖ‪ .‬ﺁﻥ ﺗﺼـﻤﻴﻢ ﺗـﻮ ﻣـﻼﻙ ﻣﺤﺎﻛﻤـﻪ‬
‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ ﺗﻮ ﻫﻢ ﺗﺼﻤﻴﻢ ﺧﻮﺩ ﺭﺍ ﺯﻣﺎﻧﻲ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺩﻭ ﺍﺣﺘﻤﺎﻝ ﻗـﺮﺍﺭ ﺩﺍﺷـﺘﻲ ﮔﺮﻓﺘـﻲ ﻭ‬
‫ﻣﻦ ﺑﻪ ﺍﻳﻦ ﺧﺎﻃﺮ ﺗﻮ ﺭﺍ ﻣﺤﺎﻛﻤﻪ ﻣﻲﻛﻨﻢ‪ .‬ﻫﺮﭼﻨﺪ ﭘـﺲ ﺍﺯ ﺍﻳـﻦ ﻛـﻪ ﺁﻥ ﻓﻌـﻞ ﺍﻧﺠـﺎﻡ ﭘـﺬﻳﺮﻓﺖ‬
‫ﻣﻌﻠﻮﻡ ﻣﻲﺷﻮﺩ ﻛﻪ ﺗﻮ ﺑﺎ ﺁﻥ ﺗﺼﻤﻴﻤﻲ ﻛﻪ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻱ ﻭﺳﻴﻠﻪ ﻭ ﺳﺒﺒﻲ ﺑﺮﺍﻱ ﻛﺎﺭ ﻣﻦ ﺑﻮﺩﻱ‪.‬‬
‫ﺩﻭ ﭼﻴﺰ ﻫﻢ ﺍﺯ ﺍﻳﻦﻫﺎ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻲﺷﻮﺩ‪ :‬ﺯﻣﺎﻧﻲ ﻛﻪ ﺗﻮ ﻣﻜﻠّﻔﻲ ﻭ ﺗﻮ ﺍﻧﺘﺨﺎﺏ ﻣﻲﻛﻨـﻲ ﺩﺭ ﺁﻥ‬
‫ﺯﻣﺎﻥ )ﺑﺮﺍﻱ ﺗﻮ( ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻛﻪ ﻣﻦ ﭼﻪ ﭼﻴﺰﻱ ﺭﺍ ﺍﺭﺍﺩﻩ ﻣﻲﻛﻨﻢ ﻭ ﺯﻣﺎﻧﻲ ﻫﻢ ﻛـﻪ ﻣﺸـﺨﺺ‬
‫ﺍﺳﺖ ﻛﻪ ﻣﻦ ﭼﻪ ﭼﻴﺰﻱ ﺭﺍ ﺍﺭﺍﺩﻩ ﻛﺮﺩﻩﺍﻡ ﻭ ﺗﻮ ﻓﻘﻂ ﻋﺎﻣﻞ ﻭ ﻭﺳﻴﻠﻪﻱ ﺁﻥ ﺷﺪﻱ ﺩﻳﮕـﺮ ﺑـﺮ ﺗـﻮ‬
‫ﺗﻜﻠﻴﻔﻲ ﻧﻴﺴﺖ‪.‬‬
‫ﻭﻗﺘﻲ ﻛﻪ ﺗﻮ ﺗﺼﻤﻴﻢ ﻣﻲﮔﻴﺮﻱ ﻭ ﺑﺮ ﺍﺛﺮ ﺗﺼﻤﻴﻢ ﺗﻮ ﺍﻧﮕﺸﺘﺎﻥ ﺗﻮ ﺑـﺮ ﺭﻭﻱ ﻣﺎﺷـﻪﻱ ﺍﺳـﻠﺤﻪ‬
‫ﺗﻜﺎﻥ ﻣﻲﺧﻮﺭﺩ ﻭ ﮔﻠﻮﻟﻪ ﺷﻠﻴﻚ ﻣﻲﺷﻮﺩ‪ ،‬ﻫﻨﻮﺯ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻛﻪ ﺁﻳﺎ ﻣﻦ ﻣﻘﺮﺭ ﻛـﺮﺩﻩﺍﻡ ﻛـﻪ ﺁﻥ‬
‫ﺷﺨﺺ ﺍﺯ ﻃﺮﻳﻖ ﺗﻮ ﻛﺸﺘﻪ ﺷﻮﺩ ﻳﺎ ﻧﻪ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺍﺳﺖ ﻛﻪ ﺗﻮ ﺗﺼﻤﻴﻢ ﻣـﻲﮔﻴـﺮﻱ ﻭ ﻣﻜﻠّـﻒ‬
‫ﻣﻲﺷﻮﻱ‪.‬‬
‫ﻭﻗﺘﻲ ﻫﻢ ﻛﻪ ﺍﻭ ﻛﺸﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺭﻭﺷﻦ ﺷﺪ ﻛﻪ ﺗﻮ ﺳﺒﺐ ﻓﻌﻞ ﻣﻦ ﺑﻮﺩﻩﺍﻱ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‬
‫ﺩﻳﮕﺮ ﺗﻮ ﻣﻜﻠﻒ ﻧﻴﺴﺘﻲ‪ .‬ﻳﻌﻨﻲ ﻭﻗﺘﻲ ﻛﻪ ﻣﺸﺨﺺ ﻣﻲﺷﻮﺩ ﻛﻪ ﺗﻮ ﺳﺒﺐ ﻫﺴﺘﻲ ﻭ ﺩﻳﮕﺮ ﻣﻜﻠّﻒ‬
 ‫‪105‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﻧﻴﺴﺘﻲ ﻭ )ﻻﺯﻡ ﻧﻴﺴﺖ ﻛﻪ( ﺍﺣﺴﺎﺱ ﺟﺒﺮ ﻛﻨﻲ ﻭ ﺑﮕﻮﻳﻲ ﻛﻪ »ﻣﻦ ﻣﺠﺒـﻮﺭﻡ ﻭ ﺟﺒـﺮﻱ ﺗﺼـﻤﻴﻢ‬
‫ﻣﻲﮔﻴﺮﻡ‪ «.‬ﺍﻣﺎ ﻭﻗﺘﻲ ﻛﻪ ﺗﻮ ﺗﺼﻤﻴﻢ ﻣﻲﮔﻴﺮﻱ ﺩﻳﮕﺮ ﻫـﻴﭻ ﮔﻮﻧـﻪ ﺟﺒـﺮ ﻭ ﻓﺸـﺎﺭﻱ ﺑـﺮ ﺗـﻮ ﻭﺍﺭﺩ‬
‫ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﺩﻭ ﭼﻴﺰ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻫﺴﺘﻨﺪ‪:‬‬
‫ﺍﻭﻝ‪ :‬ﺗﻮ ﺑﺎ ﺍﺭﺍﺩﻩ ﺍﺕ ﺳﺒﺐ ﻣﻦ ﻫﺴﺘﻲ‪ .‬ﻳﻌﻨﻲ ﺍﺭﺍﺩﻩﻱ ﺗﻮ ﻗﺎﻟﺒﻲ ﺍﺳﺖ ﻛـﻪ ﺍﺭﺍﺩﻩﻱ ﻣـﻦ ﺍﺯ ﺁﻥ‬
‫ﻃﺮﻳﻖ ﻛﺎﺭ ﻣﻲﻛﻨﺪ‪.‬‬
‫ﺩﻭﻡ‪ :‬ﺗﻮ ﻫﻢ ﺩﺍﺭﺍﻱ ﺍﺭﺍﺩﻩﺍﻱ ﻫﺴﺘﻲ ﻛﻪ ﺑﺎ ﺁﻥ ﻣﺨﺘﺎﺭ ﻫﺴﺘﻲ‪ .‬ﺑﺪﺍﻥ ﺧﺎﻃﺮ ﻛﻪ ﻏﻴﺐ ﻧﻤﻲﺩﺍﻧـﻲ‬
‫ﻭ ﺍﺯ ﻟﺤﻈﻪﺍﻱ ﭘﺲ ﺍﺯ ﺯﻣﺎﻥ ﺣﺎﻝ ﺧﺒﺮ ﻧﺪﺍﺭﻱ‪.‬‬
‫ﺣﺘﻲ ﻛﺴﻲ ﻛﻪ ﺗﺼﻤﻴﻢ ﻣﻲﮔﻴﺮﺩ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﻳﻚ ﺟﺒﺮﻱ ﻧﻤﻲﮔﺬﺍﺭﺩ ﻛﻪ ﻛـﺎﺭﺵ ﺭﺍ ﺍﻧﺠـﺎﻡ‬
‫ﺩﻫﺪ ﺑﻪ ﺧﺎﻃﺮ ﺁﻥ – ﻛﺎﺭ ﻧﻜﺮﺩﻩ ‪ -‬ﻫﻢ ﻣﺠﺎﺯﺍﺕ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺩﺭ ﻫﻤﺎﻥ ﻣﺜـﺎﻝ ﺗﻔﻨـﮓ‪ ،‬ﺷـﺨﺺ‬
‫ﺗﺼــﻤﻴﻢ ﻗﻄﻌــﻲ ﻭ ﺻﺪﺩﺭﺻــﺪﻱﺍﺵ ﺭﺍ ﮔﺮﻓــﺖ ﻭ ﻣــﺜﻼً ﺩﺭ ﺁﻥ ﻟﺤﻈــﻪ ﻛــﻪ ﺍﻧﮕﺸــﺘﺶ ﺗﻜــﺎﻥ‬
‫ﻣﻲﺧﻮﺭﺩ‪ ،‬ﺳﻜﺘﻪ ﻣﻲﻛﻨﺪ ﻭ ﺍﻧﮕﺸﺘﺶ ﺧﺸﻚ ﻣﻲﺷﻮﺩ ﻭ ﺗﻴﺮ ﺷﻠﻴﻚ ﻧﻤﻲﺷـﻮﺩ ﻳـﺎ ﺍﻳـﻦ ﻛـﻪ ﺍﻭ‬
‫ﺍﻧﮕﺸﺘﺶ ﺭﺍ ﺣﺮﻛﺖ ﻣﻲﺩﻫﺪ ﺍﻣﺎ ﺗﻴﺮ ﺩﺭﻭﻥ ﺍﺳﻠﺤﻪ ﺷﻠﻴﻚ ﻧﻤﻲﺷﻮﺩ ﻳـﺎ ﺍﻳـﻦ ﻛـﻪ ﺍﻧﮕﺸـﺘﺶ ﺭﺍ‬
‫ﺣﺮﻛﺖ ﻣﻲﺩﻫﺪ ﻭ ﺗﻴﺮ ﻫﻢ ﺷﻠﻴﻚ ﻣﻲﺷﻮﺩ ﺍﻣﺎ ﺑﻪ ﺧﺎﻃﺮ ﻋﻮﺍﻣﻞ ﺑﻴﺮﻭﻧﻲ – ﻣﺎﻧﻨﺪ ﻣـﺜﻼً ﺭﺥ ﺩﺍﺩﻥ‬
‫ﺯﻟﺰﻟﻪ ﻳﺎ ﻭﺯﻳﺪﻥ ﺑﺎﺩ ﻳﺎ ﺍﻳﻦ ﻛﻪ ﺷﺨﺺ ﺧﻮﺩﺵ ﺭﺍ ﻛﻨﺎﺭ ﺩﻫﺪ ﻛﻪ ﺗﻴﺮ ﺑﻪ ﺍﻭ ﺑﺮﺧﻮﺭﺩ ﻧﻜﻨﺪ ﻳـﺎ ‪...‬‬
‫– ﻛﻪ ﺩﻳﮕﺮ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺍﻭ ﺧﺎﺭﺝ ﺍﻧﺪ ﻭ ﺟﺒﺮﻱ ﻫﺴﺘﻨﺪ‪ ،‬ﺗﻴﺮ ﺑﻪ ﺷﺨﺺ ﺑﺮﺧﻮﺭﺩ ﻧﻤﻲﻛﻨﺪ‪ .‬ﺑﺎ ﺍﻳـﻦ‬
‫ﺣﺎﻝ ﺍﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻗﺎﺗﻞ ﺍﺳﺖ‪ .‬ﺩﺭ ﺩﻧﻴﺎ ﻗﺎﺗﻞ ﻧﻴﺴﺖ ﭼﻮﻥ ﻛﺴﻲ ﺭﺍ ﻧﻜﺸﺘﻪ ﺍﺳﺖ ﭼـﻮﻥ ﺩﺭ ﺩﻧﻴـﺎ‬
‫ﺑﻪ ﻇﺎﻫﺮ ﻣﻲﻧﮕﺮﻧﺪ ﺍﻣﺎ ﺩﺭ ﻗﻴﺎﻣﺖ ﺩﺭ ﭘﺮﻭﻧﺪﻩﺍﺵ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﻗﺎﺗﻞ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻫـﻢ‬
‫ﺑﻪ ﺧﺎﻃﺮ ﻧﻴﺘﻲ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻭﮔﺮﻧﻪ ﺍﻭ ﻛﻪ ﺗﻤﺎﻡ ﻧﻴﺮﻭ ﻭ ﺗﻮﺍﻥ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ ﻗﺘﻞ ﺑـﻪ‬
‫ﻛﺎﺭ ﺑﺴﺘﻪ ﺍﻣﺎ ﻣﺜﻼً ﺯﻟﺰﻟﻪ ﻣﺎﻧﻊ ﻛﺎﺭ ﺍﻭ ﺷﺪﻩ ﺍﺳﺖ ﻳﺎ ﻣﺜﻼً ﺍﺳﻠﺤﻪ ﺍﻳﺮﺍﺩ ﺩﺍﺷﺘﻪ ﻳﺎ ‪. ...‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪106‬‬

‫ﭘﺲ ﺩﺭ ﻳﻚ ﺯﻣﺎﻥ ﻫﻢ ﺍﺭﺍﺩﻩ ﻭ ﻧﻴﺮﻭﻱ ﺍﻧﺘﺨﺎﺏ ﺍﺳﺖ ﻭ ﻫﻢ ﺳﺒﺐ ﻛﺎﺭ ﺧﺪﺍ ﺍﺳـﺖ‪ .‬ﻫﺮﭼﻨـﺪ‬
‫ﺩﺭ ﺁﺧﺮﺕ ﻣﺸﺨﺺ ﻣﻲﺷﻮﺩ ﻛﻪ ﺍﻳﻦ ﺳﺒﺐ ﻛﺎﺭ ﺧﺪﺍ ﺑﻮﺩﻩ ﺍﺳﺖ ﺍﻣﺎ ﺩﺭ ﺯﻣﺎﻧﻲ ﻛﻪ ﻫﻨﻮﺯ ﺑﺮﺍﻳﺶ‬
‫‪1‬‬
‫‪76F‬‬ ‫ﻣﺸﺨﺺ ﻧﺸﺪﻩ ﺍﺳﺖ ﺑﺎ ﺍﺭﺍﺩﻩﻱ ﺧﻮﺩ‪ ،‬ﻛﺎﺭﺵ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻲﺩﻫﺪ‪.‬‬
‫ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ ﺧﺪﺍﻭﻧﺪ ﻛﺎﺭ ﺗﻤﺎﻡ ﺍﻳﻦ ﻋﺎﻟﻢ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﻧﻈـﺎﻡ »ﺍﺳـﺒﺎﺏ ﻭ ﻣﺴـﺒﺒﺎﺕ« ﻗـﺮﺍﺭ‬
‫ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﻏﺎﻟﺐ ﺍﺳﺒﺎﺏ ﺑﻲﺍﺧﺘﻴﺎﺭ ﺍﻧﺪ ﻭ ﻭﻗﺘﻲ ﺷﺮﺍﻳﻂ ﺗﺄﺛﻴﺮ ﮔﺬﺍﺭﺩﻥ ﺩﺭ ﺁﻥﻫﺎ ﻓـﺮﺍﻫﻢ ﺷـﺪ‬
‫ﺗﺄﺛﻴﺮ ﮔﺬﺍﺭﺩﻥ ﺩﺭ ﺁﻥﻫﺎ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻣـﻲﺷـﻮﺩ ﻭ ﺁﻥ ﺭﺍ ﺍﻧﺠـﺎﻡ ﻣـﻲﺩﻫﻨـﺪ ﻣﺎﻧﻨـﺪ ﺍﻳـﻦ ﻛـﻪ ﺁﺗـﺶ‬
‫ﻣﻲﺳﻮﺯﺍﻧﺪ ﻭ ﺁﺏ ﺗﺸﻨﮕﻲ ﺭﺍ ﺑﺮﻃﺮﻑ ﻣﻲﻛﻨﺪ ﻭ ﻏﺬﺍ ﺳﻴﺮ ﻣﻲﻛﻨﺪ ﻭ ﻟﺒﺎﺱ ﮔﺮﻡ ﻣﻲﻛﻨـﺪ ﻭ ﻏﻴـﺮ‬

‫‪ -1‬ﺍﻳﻦ ﺳﺨﻦ ﻣﺨﺎﻟﻒ ﺣﺪﻳﺚ ﺻﺮﻳﺢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻲ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻛﺴـﻲ ﻛـﻪ ﻧﻴـﺖ‬
‫ﻛﺎﺭ ﺑﺪﻱ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﺑﻌﺪ ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﻧﺪﻫﺪ ﻭ ﺍﺯ ﺁﻥ ﻣﻨﺼﺮﻑ ﺷﻮﺩ ﻧﻪ ﺗﻨﻬﺎ ﮔﻨﺎﻫﻲ ﺑﺮ ﺍﻳﺸـﺎﻥ ﻧﻮﺷـﺘﻪ ﻧﻤـﻲ‬
‫ﺷﻮﺩ ﺑﻠﻜﻪ ﻳﻚ ﺍﺟﺮ ﻫﻢ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ – ﺭﴈ ﺍﷲ ﻋﻨﻪ – ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﲈ ﻳﺮﻳـﻪ ﻋـﻦ ﺭﲠﺘﺒـﺎﺭﻙ ﻭ ﺗﻌـﺎﱃ ﻗـﺎﻝ ‪ -‬ﺇﻥ ﺍﷲ ﻛﺘـﺐ‬
‫ﺍﳊﺴﻨﺎﺕ ﻭ ﺍﻟﺴﻴﺌﺎﺕ ﺛﻢ ﺑﲔ ﺫﻟﻚ ‪ :‬ﻓﻤﻦ ﻫﻢ ﺑﺤﺴﻨﺔ ﻓﻠﻢ ﻳﻌﻤﻠﻬﺎ ﻛﺘﺒﻬـﺎ ﺍﷲ ﻋﻨـﺪﻩ ﺣﺴـﻨﺔ ﻛﺎﻣﻠـﺔ ﻭ ﺇﻥ ﻫـﻢ ﲠـﺎ ﻓﻌﻤﻠﻬـﺎ ﻛﺘﺒﻬـﺎ‬
‫ﺍﻟﻠﻬﻌﻨﺪﻩ ﻋﴩ ﺣﺴﻨﺎﺕ ﺇﱃ ﺳﺒﻌﲈﺋﺔ ﺿﻌﻒ ﺇﱃ ﺃﺿﻌﺎﻑ ﻛﺜﲑﺓ ‪ ،‬ﻭ ﺇﻥ ﻫﻢ ﺑﺴﻴﺌﺔ ﻓﻠﻢ ﻳﻌﻤﻠﻬـﺎ ﻛﺘﺒﻬـﺎ ﺍﷲ ﻋﻨـﺪﻩ ﺣﺴـﻨﺔ ﻛﺎﻣﻠـﺔ ‪،‬‬
‫ﻭﺇﻥ ﻫﻢ ﲠﺎ ﻓﻌﻤﻠﻬﺎ ﻛﺘﺒﻬﺎ ﺍﷲ ﺳﻴﺌﺔ ﻭﺍﺣﺪﺓ‪ -‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻴﻬﲈ ﲠﺬﻩ ﺍﳊﺮﻭﻑ ‪ .‬ﺗﺮﲨﻪ ﺣﺪﻳﺚ‪:‬‬
‫ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ب ﺍﺯ ﺭﺳﻮﻝ ﺍﷲ ص ﻭ ﺍﻭ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﻟﻲ ﺭﻭﺍﻳﺖ ﻣﻲ ﻛﻨﺪ ﻛﻪ ﻓﺮﻣـﻮﺩ‪:‬‬
‫ﺧﺪﺍ ﺧﻮﺑﻲﻫﺎ ﻭ ﺑﺪﻱﻫﺎ ﺭﺍ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻥ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﺭﺍ ﺗﻮﺿﻴﺢ ﺩﺍﺩ‪ ،‬ﭘﺲ ﻛﺴﻲ ﻛﻪ ﻗﺼـﺪ ﺧـﻮﺑﻲ‬
‫ﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﻧﺪﻫﺪ‪ ،‬ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﻧﺰﺩ ﺧﻮﺩﺵ ﺁﻥ ﺭﺍ ﻳﻚ ﺧﻮﺑﻲ ﻛﺎﻣﻞ ﻣﻲﻧﻮﻳﺴﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻗﺼـﺪ ﺧـﻮﺑﻲ‬
‫ﻛﺮﺩ ﻭ ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪ ،‬ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﻧﺰﺩ ﺧﻮﺩﺵ ﺩﻩ ﺧﻮﺑﻲ ﺗﺎ ﻫﻔﺘﺼﺪ ﺑﺮﺍﺑﺮ ﺗﺎ ﭼﻨـﺪ ﺑﺮﺍﺑـﺮ ﺑﺴـﻴﺎﺭ ﺑـﺮﺍﻱ ﺍﻭ‬
‫ﻣﻲﻧﻮﻳﺴﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻗﺼﺪ ﺑﺪﻱ ﻛﺮﺩ ﻭ ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩ‪ ،‬ﺁﻥ ﺭﺍ ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﻧـﺰﺩ ﺧـﻮﺩﺵ ﻳـﻚ ﺧـﻮﺑﻲ ﻛﺎﻣـﻞ‬
‫ﻣﻲﻧﻮﻳﺴﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻗﺼﺪ ﺑﺪﻱ ﻛﺮﺩ ﻭ ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪ ،‬ﺧﺪﺍﻱ ﺗﻌﺎﻟﻲ ﺁﻥ ﺭﺍ ﻳﻚ ﺑﺪﻱ ﻣﻲﻧﻮﻳﺴﺪ‪ .‬ﺍﻳﻦ ﺣﺪﻳﺚ ﺭﺍ‬
‫ﺑﺨﺎﺭﻱ ﻭ ﻣﺴﻠﻢ ﺩﺭ ﺻﺤﻴﺢ ﺧﻮﺩ ﺑﻪ ﻫﻤﻴﻦ ﻟﻔﻆ ﺭﻭﺍﻳﺖ ﻧﻤﻮﺩﻧﺪ‪.‬‬
 ‫‪107‬‬ ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬

‫ﺍﻳﻦﻫﺎ‪ .‬ﺑﺨﺶ ﺩﻳﮕﺮﻱ ﻫﻢ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺍﺭﺍﺩﻩﻱ ﺍﻧﺴﺎﻥﻫﺎ ﻛﻪ ﺩﺭ ﻋﻴﻦ ﺍﻳﻦ ﻛﻪ ﺍﺭﺍﺩﻩ ﻭ ﺍﺧﺘﻴﺎﺭ‬
‫ﻫﺴﺘﻨﺪ ﺑﺮﺍﻱ ﻛﺎﺭ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺳﺒﺐ ﻣﻲﺑﺎﺷﻨﺪ‪.‬‬
‫ﺑﺮﺍﻱ ﺑﺨﺶ ﺍﻭﻝ ﻳﻌﻨﻲ »ﺍﺳﺒﺎﺏ ﺗﺴﺨﻴﺮ ﺷﺪﻩ« ﺩﻳﮕﺮ ﺷﺮﻳﻌﺖ ﻭ ﺑﺮﻧﺎﻣﻪ ﻻﺯﻡ ﻧﻴﺴـﺖ‪ .‬ﺑـﺮﺍﻱ‬
‫ﻫﺮ ﻳﻚ ﻓﺮﺍﺧﻮﺭ ﺍﻳﻦ ﻛﻪ ﭼﻪ ﭘﻴﻜـﺮﻱ ﺍﺯ ﻟﺤـﺎﻅ ﻛﻤﻴـﺖ ﻭ ﻛﻴﻔﻴﺘـﻲ ﺧـﺎﺹ ﻭ ﭼـﻪ ﻗـﺪﺭﺕ ﻭ‬
‫ﺧﺼﻮﺻﻴﺘﻲ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﭼﻪ ﺟﻬﺘﻲ ﺭﺍ ﺑﺮﺍﻱ ﺳـﻴﺮ ﺁﻥ ﺗﻌﻴـﻴﻦ ﻛـﺮﺩﻩ ﺍﺳـﺖ‪ ،‬ﺑـﻪ‬
‫ﺣﺮﻛﺖ ﻣﻲﺍﻓﺘﺪ ﻭ ﻛﺎﺭ ﻣﻲﻛﻨﺪ‪ .‬ﺑﺎ ﺁﻥ ﻛﻤﻴﺖ ﻭ ﻛﻴﻔﻴﺖ ﻣﻌﻴﻦ ﻭ ﺑﺎ ﺁﻥ ﺍﺳﺘﻌﺪﺍﺩ ﺧـﺎﺹ ﻭ ﺩﺭ ﺁﻥ‬
‫ﺟﻬﺖ ﻭﻳﮋﻩ‪ ،‬ﺑﻪ ﺳﻮﻱ ﻧﻬﺎﻳﺘﻲ ﻛﻪ ﺑﺮﺍﻳﺶ ﻣﺸﺨﺺ ﺷﺪﻩ ﺍﺳﺖ ﺣﺮﻛﺖ ﻣﻲﻛﻨـﺪ ﻭ ﻣـﺜﻼً ﺁﺗـﺶ‬
‫ﻣﻲﺳﻮﺯﺍﻧﺪ ﻭ ﻏﺬﺍ ﺳﻴﺮ ﻣﻲﻛﻨﺪ ﻭ ‪ . ...‬ﭘﺲ ﺩﻳﮕﺮ ﺑـﻪ ﺑﺮﻧﺎﻣـﻪﺍﻱ ﺟﺪﻳـﺪ ﻧﻴـﺎﺯ ﻧـﺪﺍﺭﺩ ﭼـﻮﻥ ﺁﻥ‬
‫ﺗﺄﺛﻴﺮﻫﺎ ﺑﺎ ﺫﺍﺗﺶ ﺍﺭﺗﺒﺎﻁ ﺑﺮﻗﺮﺍﺭ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻛﺎﺭﺵ ﺭﺍ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪.‬‬
‫ﺍﻣﺎ ﺑﻪ ﻧﺴﺒﺖ ﺑﺨﺶ ﺩﻭﻡ ﻛﻪ ﺍﻧﺴﺎﻥ ﻭ ﺟـﻦ ﺩﺍﺭﺍﻱ ﺍﺭﺍﺩﻩ ﻫﺴـﺘﻨﺪ ﻭﻗﺘـﻲ ﻛـﻪ ﺑـﺪﺍﻥﻫـﺎ ﺍﺭﺍﺩﻩ‬
‫ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ ﻣﺸﺨﺺ ﺍﺳﺖ ﻛﻪ ﻋﻠﻢ ﻫﻢ ﺑﺎ ﺁﻥ ﻫﻤﺮﺍﻩ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﻛـﻪ ﺍﺭﺍﺩﻩ ﻳﻜـﻲ ﺍﺯ‬
‫ﺩﻭ ﺍﺣﺘﻤﺎﻝ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻲﻛﻨﺪ ﭘﺲ ﺑﺎﻳﺪ ﻋﻠﻤﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺩﻭ ﺍﺣﺘﻤﺎﻝ ﺗﺼﻮﺭ ﻛﻨـﺪ‬
‫ﺗﺎ ﺍﺭﺍﺩﻩ ﻳﻜﻲ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﻧﻜﺘﻪ ﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺍﺭﺍﻱ ﺍﺭﺍﺩﻩ ﺍﺳﺖ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ‪.1‬‬
‫‪F7‬‬

‫ﻫﻤﻴﻦ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺩﺭ ﻳﻚ ﺯﻣﺎﻥ ﺩﻭ ﺭﻭﺵ ﺗﺼﻮﺭ ﻛﻨﺪ ﻣـﺜﻼً ﻛﻤﻮﻧﻴﺴـﻢ ﻭ ﺳﻮﺳﻴﺎﻟﻴﺴـﻢ ﻭ‬
‫ﻧﺎﺳﻴﻮﻧﺎﻟﻴﺴﻢ ﻭ ﺳﺎﻳﺮ ﺩﻳﻦﻫﺎﻱ ﺟﺎﻫﻠﻲ ﺭﺍ ﺑﺎ ﺩﻳﻦ ﺧﺪﺍ ﺩﺭ ﻳﻚ ﺯﻣﺎﻥ ﺗﺼﻮﺭ ﻛﻨﺪ ﻭ ﺩﺭ ﻭﺍﻗﻌﻴـﺖ‬
‫ﺧﺎﺭﺟﻲ ﺗﻨﻬﺎ ﺑﺎ ﻳﻚ ﺩﻳﻦ ﺣﺮﻛﺖ ﻛﻨـﺪ ﻛـﻪ ﻳـﺎ ﺑـﻪ ﺩﻳـﻦ ﺧـﺪﺍ ﻣـﻮﻣﻦ ﺍﺳـﺖ ﻭ ﻳـﺎ ﺑـﻪ ﺩﻳـﻦ‬
‫ﺳﻮﺳﻴﺎﻟﻴﺴﻢ ﻭ ﺳﺮﻣﺎﻳﻪﺩﺍﺭﻱ ﻭ ﻧﺎﺳﻴﻮﻧﺎﻟﻴﺴﻢ ﻭ ‪ . ...‬ﺍﻳﻦ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺪ ﺩﻭ ﻳﺎ ﭼﻨﺪ ﭼﻴﺰ ﺭﺍ ﺗﺼـﻮﺭ‬
‫ﻛﻨﺪ ﺍﻣﺎ ﺩﺭ ﻭﺍﻗﻌﻴﺖ ﺧﺎﺭﺟﻲ ﺧﻮﺩﺵ ﺑﺮ ﻳﻚ ﺩﻳﻦ ﺍﺳﺘﻮﺍﺭ ﺑﺎﺷﺪ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻱ ﺍﺭﺍﺩﻩ ﺍﺳﺖ ﻭﺍﻟّﺎ ﺍﮔﺮ‬
‫ﺍﻳﻦﻫﺎ ﺭﺍ ﺗﺼﻮﺭ ﻣﻲﻛﺮﺩ ﺍﻣﺎ ﭘﺲ ﺍﺯ ﺁﻥ ﺍﺭﺍﺩﻩ ﻧﻤﻲﺩﺍﺷﺖ ﺳﺮﮔﺮﺩﺍﻥ ﻣﻲﺷﺪ ﻭ ﺑﺮ ﺳـﺮ ﻫﻤـﺎﻥ ﺩﻭ‬
‫ﺭﺍﻫﻲ ﻗﺮﺍﺭ ﻣﻲﮔﺮﻓﺖ ﻭ ﻧﻤﻲﺗﻮﺍﻧﺴﺖ ﭼﻴﺰﻱ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ‪ .‬ﺧﻮﺩ‪ ‬ﻫﻤﻴﻦ ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩﻱ ﺍﻳـﻦ‬

‫‪ -1‬ﻫﺮﭼﻨﺪ ﻣﺴﺌﻠﻪ ﺑﻪ ﻛﻠﻲ ﺭﻭﺷﻦ ﺍﺳﺖ ﺍﻣﺎ ﺑﻪ ﺍﻳﻦ ﺧﺎﻃﺮ ﻛﻪ ﻣﺴﺌﻠﻪﻱ ﺟﺒﺮ ﻭ ﺍﺧﺘﻴﺎﺭ ﻣﻄﺮﺡ ﺷﺪ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻻﺯﻡ‬
‫ﺍﺳﺖ ﻛﻪ ﮔﺬﺭﺍ ﺍﺷﺎﺭﻩﺍﻱ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻢ‪.‬‬
 ‫ﺍﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺧﺪﺍ‬ ‫‪108‬‬

‫ﺍﺳﺖ ﻛﻪ ﺍﻧﺘﺨﺎﺑﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻛﻪ ﺩﻭ ﻳﺎ ﺳﻪ ﺭﺍﻩ ﺭﺍ ﺗﺼﻮﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻛﻨﻮﻥ ﺑﺮ ﻳﻜـﻲ‬
‫ﺍﺯ ﺁﻥﻫﺎ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ‪.‬‬
‫ﻳﺎ ﺍﻳﻦ ﻛﻪ ﻣﺪﺗﻲ ﺑﺮ ﺩﻳﻦ ﻧﺎﺳﻴﻮﻧﺎﻟﻴﺴﻢ ﺍﺳﺖ ﻭ ﺑﻌﺪﺍً ﻣﻮﻣﻦ ﻣﻲﺷﻮﺩ‪ ،‬ﻣـﺪﺗﻲ ﺩﺭ ﻣﻴـﺎﻥ ﻧﻈـﺎﻡ‬
‫ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭﻱ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻭ ﺳﭙﺲ ﺑﻪ ﻧﻈﺎﻡ ﺍﺳﻼﻣﻲ ﺑﺎﺯ ﻣﻲﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﻛﻪ ﺯﻣﺎﻧﻲ ﺑﺮ ﻳﻜـﻲ ﺍﺯ ﺩﻭ‬
‫ﺭﺍﻩ ﺗﺼﻮﺭ ﺷﺪﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺯﻣﺎﻧﻲ ﺑﺮ ﻳﻜﻲ ﺩﻳﮕﺮ‪ ،‬ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩﻱ ﻭﺟﻮﺩ ﺍﺭﺍﺩﻩ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﻭﻗﺘﻲ ﺑﺮﻧﺎﻣﻪﻱ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﺍﻳﻦ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻛﻪ ﺍﻓﻌﺎﻝ ﺍﻭ ﻭ ﺍﺩﺍﺭﻩﻱ ﺍﻣﻮﺭ ﺍﻳﻦ ﻋـﺎﻟﻢ ﺑـﺎ‬
‫ﺍﺳﺒﺎﺏ ‪ 1‬ﺻﻮﺭﺕ ﭘﺬﻳﺮﺩ ﻭ ‪ -‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﭘﻴﺸﺘﺮ ﻫﻢ ﮔﻔﺘﻴﻢ ‪ -‬ﺑﻪ ﺍﺿﺎﻓﻪﻱ ﺍﻳﻦ ﻛﻪ ﺑﺎﻳﺪ ﻧﺴـﺒﺖ‬ ‫‪F78‬‬

‫ﺑﻪ ﺁﻥ ﺭﺍﻫﻲ ﻛﻪ ﺣﻖ ﺩﺍﺭﺩ ﺁﻥ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍﻩﻫﺎﻳﻲ ﻛﻪ ﺣﻖ ﺩﺍﺭﺩ ﺍﺯ ﺁﻥﻫﺎ ﺭﻭﻱ ﮔﺮﺩﺍﻥ‬
‫ﺑﺎﺷﺪ ﻋﻠﻢ ﻭ ﺁﮔﺎﻫﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺍﻳﻦﻫﺎ ﻫﻤﮕﻲ ﺍﻗﺘﻀﺎ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﭘﺲ ﺍﺯ ﺁﻥ ﻛـﻪ ﺷـﺮﻳﻌﺘﻲ ﺍﺯ‬
‫ﺟﺎﻧﺐ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻱ ﺷﻨﺎﺳﺎﺋﻲ ﺭﺍﻩﻫﺎ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ ﻭ ﺩﺳﺖ ﺍﻭ ﺭﺍ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛـﻪ ﺧـﻮﺩﺵ ﭼـﻪ‬
‫‪2‬‬
‫ﺭﺍﻫﻲ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻲﻛﻨﺪ ﺑﺎﺯ ﮔﺬﺍﺷﺖ‪ ،‬ﺩﻳﮕﺮ ﭼﻮﻥ ﺍﻳﻦ ﻣﻮﺟﻮﺩ ﺩﺍﺭﺍﻱ ﺍﻳﻦ ﻗﻮ‪‬ﻩﻱ ﻋﻠﻢ ﻭ ﺍﺭﺍﺩﻩ‬
‫‪F79‬‬

‫ﺍﺳﺖ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺩﺧﺎﻟﺖ ﺟﺒﺮﻱ ﻣﻄﺮﺡ ﻧﻤﻲﺑﺎﺷﺪ‪.‬‬

‫ﭘﺲ ﺍﻭ ﺭﺍ ﺑﺮ ﺳﺮ ﺩﻭ ﺭﺍﻩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ :‬ﺍﻭ ﺭﺍ ﺑﺮ ﺳﺮ ﺭﺍﻩ ﻓﺠﻮﺭ ﻭ ﺭﺍﻩ ﺗﻘﻮﺍ ﻧﻬﺎﺩﻩ ﺍﺳـﺖ ﻭ‬
‫ﺑﺮﺍﻳﺶ ﻫﻢ ﺭﻭﺷﻦ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ﻛـﻪ ﺩﺍﺭﺍﻱ ﻗـﻮ‪‬ﻩ ﺍﺭﺍﺩﻩ ﻭ ﺍﺧﺘﻴـﺎﺭ ﺍﺳـﺖ ﻭ ﺧﺪﺍﻭﻧـﺪ ﻫـﻢ ﺍﻭ ﺭﺍ‬
‫ﻣﻼﺣﻈﻪ ﻣﻲﻛﻨﺪ ﻛﻪ ﭼﻪ ﺭﺍﻫﻲ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻲﻧﻤﺎﻳﺪ‪.‬‬

‫ﻭ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭ ﺑﺮﻛﺎﺗﻪ‬

‫ﭘﺎﻳﺎﻥ ﺗﺮﺟﻤﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ 27‬ﻣﺎﻩ ﻣﺮﺩﺍﺩ‪/‬ﺍﺳﺪ ﺳﺎﻝ ‪ 1389‬ﻫﺠﺮﻱ ﺷﻤﺴﻲ‬
‫ﻣﺼﺎﺩﻑ ﺑﺎ ﻫﻔﺘﻢ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ ﺳﺎﻝ ‪ 1431‬ﻫﺠﺮﻱ ﻗﻤﺮﻱ‬

‫‪ -1‬ﺍﺳﺒﺎﺑﻲ ﻛﻪ ﺑﺨﺸﻲ ﺍﺯ ﺁﻥﻫﺎ ﻣﺨﺘﺎﺭ ﻭ ﺑﺎ ﺍﺭﺍﺩﻩﺍﻧﺪ ﻣﺎﻧﻨﺪ ﺍﻧﺴﺎﻥ‪.‬‬

‫‪ -2‬ﻛﻪ ﺧﻮﺩ ﺍﻳﻦ ﻗﻮﻩﻱ ﻋﻠﻢ ﻭ ﺍﺭﺍﺩﻩ ﻫﻢ ﺑﺮﺍﻱ ﺍﺑﺘﻼ ﻭ ﺁﺯﻣﺎﻳﺶ ﺧﻠﻖ ﺷﺪﻩﺍﻧﺪ‪.‬‬