‫ﻓﻬﺮﺳﺖ‬

‫ﺻﻔﺤﻪ‬
‫‪٣‬‬ ‫ﭘﻴﺶ ﮔﻔﺘﺎﺭ‬
‫ﮔﻔﺘﺎﺭ ﳔﺴﺖ ﺩﺭ ﻣﻘﺪ‪‬ﻣﺎﺕ‪:‬‬
‫‪٩‬‬ ‫ﲞﺶ ﳔﺴﺖ _ ﻣﻨﺎﺑﻊ ﻧﮕﺎﺭﺵ ﻣﱳ ﺍﺻﻠﯽ ﮐﺘﺎﺏ‬
‫‪٩‬‬ ‫ﻣﻨﺎﺑﻊ ‪‬ﺎﺋﻰ‬
‫‪٣٧‬‬ ‫ﻣﻨﺎﺑﻊ ﻏﲑ ﺍﻣﺮﻯ‬
‫‪٧٥‬‬ ‫ﲞﺶ ﺩﻭﻡ _ ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ‬
‫‪٩١‬‬ ‫ﲞﺶ ﺳﻮﻡ _ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ‬
‫ﮔﻔﺘﺎﺭ ﺩﻭﻡ ﺩﺭ ﺷﺮﺡ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﲞﺶ ﳔﺴﺖ _ ﺷﻬﺮ ﻗﺰﻭﻳﻦ‪ ،‬ﺯﺍﺩﮔﺎﻩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ‪١٠٧‬‬
‫‪١٢١‬‬ ‫ﲞﺶ ﺩﻭﻡ _ ﺍﺟﺪﺍﺩ ﻭ ﻣﻨﺴﻮﺑﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﲞﺶ ﺳﻮﻡ _ ﺗﻮﻟﹼﺪﻭﺭﻭﺯﮔﺎﺭﮐﻮﺩﮐﻰﻭﻧﻮﺟﻮﺍﱏﺟﻨﺎﺏﻃﺎﻫﺮﻩ ‪١٥٤‬‬
‫‪١٦٣‬‬ ‫ﲞﺶ ﭼﻬﺎﺭﻡ _ ﺍﺯﺩﻭﺍﺝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﲞﺶ ﭘﻨﺠﻢ _ ﮔﺮﺍﻳﺶ ﺟﻨﺎﺏﻃﺎﻫﺮﻩﺑﻪﻣﮑﺘﺐ ﺷﻴﺨﻴ‪‬ﻪ ‪١٧٢‬‬
‫‪١٨٣‬‬ ‫ﲞﺶ ﺷﺸﻢ _ ﺳﻔﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﮐﺮﺑﻼ‬
‫ﲞﺶ ﻫﻔﺘﻢ _ ﺍﳝﺎﻥ ﺟﻨﺎﺏﻃﺎﻫﺮﻩﻭﻗﻴﺎﻡ ﺑﻪﺍﻧﺘﺸﺎﺭﺍﻣﺮﺑﺪﻳﻊ ‪١٨٧‬‬
‫‪١٩٤‬‬ ‫ﲞﺶ ﻫﺸﺘﻢ _ ﺣﻮﺍﺩﺙ ﺍﻳ‪‬ﺎﻡ ﮐﺮﺑﻼ ﻭ ﺑﻐﺪﺍﺩ‬
‫ﲞﺶ ﻬﻧﻢ _ ﻣﺮﺍﺟﻌﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪﺍﻳﺮﺍﻥ ‪٢١٣‬‬
‫‪٢٢٦‬‬ ‫ﲞﺶ ﺩﻫﻢ _ ﻭﺭﻭﺩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪﻗﺰﻭﻳﻦ‬
‫‪٢٤٩‬‬ ‫ﲞﺶ ﻳﺎﺯﺩﻫﻢ _ ﻋﺰﳝﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪﻃﻬﺮﺍﻥ‬
‫ﲞﺶ ﺩﻭﺍﺯﺩﻫﻢ _ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ‪٢٥٧‬‬
 ‫‪٢٨٧‬‬ ‫ﲞﺶ ﺳﻴﺰﺩﻫﻢ _ ﺍﻳ‪‬ﺎﻡﺍﻗﺎﻣﺖﺟﻨﺎﺏ ﻃﺎﻫﺮﺩﺭﻣﺎﺯﻧﺪﺭﺍﻥ‬
‫‪٢٩٤‬‬ ‫ﲞﺶ ﭼﻬﺎﺭﺩﻫﻢ _ ﺍﻳ‪‬ﺎﻡﺍﻗﺎﻣﺖﺟﻨﺎﺏﻃﺎﻫﺮﻩﺩﺭﺧﺎﻧﻪﮐﻼﻧﺘﺮ‬
‫‪٣٠٨‬‬ ‫ﲞﺶ ﭘﺎﻧﺰﺩﻫﻢ _ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﲞﺶ ﺷﺎﻧﺰﺩﻫﻢ _ ﺯﻳﺎﺭﺕﻧﺎﻣﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ‪٣٣٦‬‬
‫ﲞﺶ ﻫﻔﺪﻫﻢ _ ﺗﻮﻗﻴﻌﺎﺕﺣﻀﺮﺕﺑﺎﺏﺑﻪﺍﻋﺰﺍﺯﺟﻨﺎﺏﻃﺎﻫﺮﻩ ‪٣٩٤‬‬
‫ﮔﻔﺘﺎﺭ ﺳﻮﻡ _ ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫‪٣٤٤‬‬ ‫ﲞﺶ ﳔﺴﺖ _ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ‬
‫‪٣٩٤‬‬ ‫ﲞﺶ ﺩﻭﻡ _ ﺁﺛﺎﺭ ﻣﻨﺜﻮﺭ‬
‫ﮐﺘﺎﺏﺷﻨﺎﺳﻰ‪:‬‬
‫‪٤٨٧‬‬ ‫ﺍﻟﻒ _ ﮐﺘﺐ ﻭ ﻣﻘﺎﻻﺕ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﰉ‬
‫ﺏ _ ﮐﺘﺐﻭﻣﻘﺎﻻﺕﺍﻧﮕﻠﻴﺴﻰﻭﺳﺎﻳﺮﺯﺑﺎﻥﻫﺎﻯﺍﺭﻭﭘﺎﺋﻰ‪٤٩٦‬‬
‫ﻓﻬﺮﺳﺖ ﺍﻋﻼﻡ ‪ ١‬ﺗﺎ ‪٢٣‬‬
‫ﻣﻘﺪ‪‬ﻣﻪ ﻧﺎﺷﺮ‬
‫ﺩﺭ ﺗﺎﺭﻳﺦ ﭘﺮﺣﺎﺩﺛﻪ ﺩﻳﺎﻧﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﺯﻧﺪﮔﻰ ﻣﺸﻌﺸﻌﺎﻧﻪ ﻭ ﺁﺛﺎﺭ ﻓﺮﺍﻭﺍﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﮏ ﺑﻴﺶ ﺍﺯ ﳘﻪ ﻣﺆﻣﻨﲔ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﻋﻬﺪ ﺍﻋﻠﻰ ﻣﻮﺭﺩ ﺗﻮﺟ‪‬ﻪ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ‪ ،‬ﺷﻌﺮﺍ‪ ،‬ﻗﺼ‪‬ﻪ‬ ‫ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺑﻼﺷ ‪‬‬
‫ﺳﺮﺍﻳﺎﻥ ﻭ ﺣﺘ‪‬ﻰ ﺭﺩﻳ‪‬ﻪ ﻧﻮﻳﺴﺎﻥ ﻗﺮﺍﺭﮔﺮﻓﺘﻪ ﻭﺁﺛﺎﺭ ﻓﺮﺍﻭﺍﱏ ﺩﺭ ﺯﻣﻴﻨﻪ ﺣﻴﺎﺕ‪ ،‬ﳎﺎﻫﺪﺍﺕ‪ ،‬ﺁﺛﺎﺭ ﻧﻈﻢ ﻭ‬
‫ﻧﺜﺮ ﻭ ﲞﺼﻮﺹ ﺗﺄﺛﲑ ﺷﺪﻳﺪ ﺍﻳﻦ ﻧﺎﺑﻐﻪ ﺩﻭﺭﺍﻥ ﺩﺭ ﻣﺴﺎﺋﻞ ﻣﺮﺑﻮﻁ ﺑﻪﺣﻘﻮﻕ ﺯﻧﺎﻥ ﺑﻪﺭﺷﺘﻪ ﲢﺮﻳﺮ‬
‫ﺩﺭﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺯﻧﺪﮔﻰﻧﺎﻣﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﺸﺤﻮﻥ ﺍﺯ ﺣﻮﺍﺩﺙ ﰉﴰﺎﺭ ﻭ ﮐﻢﻧﻈﲑ ﺗﺎﺭﳜﻰ ﺍﺳﺖ‪ .‬ﺗﻮﻟﹼﺪ ﻭ‬
‫ﭘﺮﻭﺭﺵ ﻭﻯ ﺩﺭ ﻳﮏ ﺷﻬﺮ ﺑﺴﻴﺎﺭ ﻗﺪﳝﻰ ﻭ ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩﺍﻯ ﻣﺘﺪﻳ‪‬ﻦ ﻭﻟﯽ ﺑﻨﻴﺎﺩﮔﺮﺍ ﺩﺍﺳﺘﺎﻥ ﺟﺎﻣﻊ ﻭ‬
‫ﮐﻮﺗﺎﻩ ﺍﺯ ﺍﻭﺿﺎﻉ ﺯﻧﺎﻥ ﺩﺭ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﺍﺳﺖ‪ .‬ﳕﺎﺩ ﻣﺎﻫﻴ‪‬ﺖ ﻭ ﻗﺪﺭﺕ ﺭﻭﺡ ﲢﻮ‪‬ﻝ ﻭ ﺗﻐﻴﲑ ﺩﺭ‬
‫ﻬﻧﺎﺩ ﺑﺎﻧﻮﻯ ﻫﻮﺷﻴﺎﺭ ﻭ ﺁﮔﺎﻫﻰ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺩﺭ ﺑﻄﻦ ﻳﮏ ﺟﺎﻣﻌﻪ ﻣﺘﺤﺠ‪‬ﺮ ﻭ ﮐﻮﺗﺎﻩﺑﲔ ﺭﺷﺪ ﻣﻰ‬
‫ﳕﺎﻳﺪ ﻭ ﻣﺎﻧﻨﺪ ﺳﺘﻮﱏ ﺍﺯ ﻧﻮﺭ ﺍﺯ ﭼﺎﻩ ﻗﻴﻮﺩﺍﺕ ﮐﻬﻨﻪ ﺑﻪﺁﲰﺎﻥ ﻭﺳﻴﻊ ﺭﻓﻴﻊ ﭘﺮﺗﻮ ﻣﻰﺍﻓﮑﻨﺪ ﻭ ﺩﺭ‬
‫ﲝﺒﻮﺣﻪ ﻣﺬﻟﹼﺖ ﻭ ﺧﻮﺍﺭﻯ ﳘﺠﻨﺴﺎﻥ ﺧﻮﺩ ﴰﺎﻯ ﺣﻘﻴﻘﻰ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﻬﻧﻔﺘﻪ ﻳﮏ ﺯﻥ ﭘﺮﺩﻩﻧﺸﲔ‬
‫ﺭﺍ ﺩﺭ ﳏﺎﻓﻞ ﻭ ﳎﺎﻟﺲ ﻣﺮﺩﺍﻥ ﻓﺎﺿﻞ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﺯﻣﺎﻥ ﺑﻪﻣﻨﺼ‪‬ﻪ ﻇﻬﻮﺭ ﻣﲑﺳﺎﻧﺪ‪.‬‬
‫ﺩﺍﻧﺸﻤﻨﺪ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﭘﺮﮐﺎﺭ ﺟﻨﺎﺏ ﺩﮐﺘﺮ ﻧﺼﺮﺕﺍﷲ ﳏﻤ‪‬ﺪﺣﺴﻴﲎ ﺑﻪﻣﻨﺎﺳﺒﺖ ﻳﮑﺼﺪ ﻭ ﭘﻨﺠﺎﳘﲔ‬
‫ﺳﺎﻝ ﺍﻧﻌﻘﺎﺩ ﺍﺟﺘﻤﺎﻉ ﺑﺪﺷﺖ ﺟﺰﺋﻴ‪‬ﺎﺕ ﺣﻴﺎﺕ ﭘﺮﺗﻼﻃﻢ ﻃﺎﻫﺮﻩ‪ ،‬ﺳﻮﺍﺑﻖ ﺧﺎﻧﻮﺍﺩﮔﻰ‪ ،‬ﺁﺛﺎﺭ ﻭ‬
‫ﻧﻮﺷﺘﻪﻫﺎﻯ ﻣﻨﻈﻮﻡ ﻭ ﻣﻨﺜﻮﺭ ﻭ ﺣﺘ‪‬ﻰ ﺍﻭﺿﺎﻉ ﻭ ﺍﺣﻮﺍﻝ ﺯﺍﺩﮔﺎﻩ ﺍﻭ ﺭﺍ ﮐﻪ ﺣﺎﺻﻞ ﲢﻘﻴﻖ ﺩﻗﻴﻖ ﺩﺭ‬
‫ﺻﺪﻫﺎ ﻧﻮﺷﺘﻪﻭ ﺍﺛﺮ‪ ،‬ﺧﻮﺍﻩ ﻣﻮﺍﻓﻖ ﻳﺎ ﳐﺎﻟﻒ ﺍﺳﺖ ﺑﻪ ﺭﺷﺘﻪ ﲢﺮﻳﺮ ﺩﺭﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﺆﺳ‪‬ﺴﻪ ﻣﻌﺎﺭﻑ ‪‬ﺎﺋﻰ ﺑﺴﻴﺎﺭ ﺧﻮﺷﻮﻗﺖ ﺍﺳﺖ ﮐﻪ ﺍﻧﺘﺸﺎﺭ ﭼﻨﲔ ﺍﺛﺮ ﻣﻬ ‪‬ﻢ ﺗﺎﺭﳜﻰ ﺭﺍ ﻋﻬﺪﻩﺩﺍﺭ‬
‫ﮔﺮﺩﻳﺪﻩ ﻭ ﻧﺘﻴﺠﻪ ﺯﲪﺎﺕ ﭼﻨﺪﻳﻦ ﺩﻫﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺼﻮﺭﺕ ﺍﻳﻦ ﮐﺘﺎﺏ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ‬
‫ﺍﺭﲨﻨﺪ ﻗﺮﺍﺭ ﻣﻴﺪﻫﺪ‪.‬‬
‫ﻣﺆﺳ‪‬ﺴﻪ ﻣﻌﺎﺭﻑ ‪‬ﺎﺋﻰ‬
 ‫ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ‬
‫ﺷﺮﺡ ﺣﻴﺎﺕ ﻭ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﻭ ﻣﻨﺜﻮﺭ ﻗﺮ‪‬ﺓ ﺍﻟﻌﲔ‬
‫ﲟﻨﺎﺳﺒﺖ ﻳﮑﺼﺪ ﻭ ﭘﻨﺠﺎﳘﲔ ﺳﺎﻝ ﺍﻧﻌﻘﺎﺩ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ‬

‫ﻧﺼﺮﺕﺍﷲ ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‬

‫ﺑﻪ ﳘﺴﺮ ﻋﺰﻳﺰﻡ ﺍﻓﺴﺮ‬

‫ﺑﻪﭘﺎﺱ ﺳﻰ ﻭ ﭼﻬﺎﺭ ﺳﺎﻝ ﺻﻔﺎﺀ ﻭ ﺩﻭﺳﱴ‬

‫ﭘﻴﺸﮕﻔﺘﺎﺭ‬
‫ﻳﮑﺼﺪ ﻭ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﺗﺎﺭﻳﮑﺘﺮﻳﻦ ﻋﺼﺮ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺩﺭ ﺑﺪﺷﺖ ﮐﺸﻒ‬
‫ﺣﺠﺎﺏ ﳕﻮﺩ‪ .‬ﭼﻬﺎﺭﺳﺎﻝ ﭘﺲ ﺍﺯ ﺍﺟﺘﻤﺎﻉ ﺑﺪﺷﺖ ﺍﻳﻦ ﻧﺎﺩﺭﻩ ﺯﻣﺎﻧﻪ ﻣﻨﺸﻮﺭ ﺁﺯﺍﺩﻯ ﺯﻧﺎﻥ ﺩﺭ ﻳﮏ‬
‫ﺩﺳﺖ ﻭ ﺟﺎﻥ ﺷﲑﻳﻦ ﺩﺭ ﺩﻳﮕﺮ ﺩﺳﺖ ﺑﻪ ﺟﺎﻭﺩﺍﻧﻪﻫﺎﭘﻴﻮﺳﺖ‪ .‬ﻃﺎﻫﺮﻩ ﭼﻮﻥ ﴰﻊ ﺳﻮﺧﺖ ﻭ ﺭﺥ‬
‫ﺍﺯ ﺍﻓﻖ ﺗﺎﺭﻳﺦ ﺑﺮ ﺍﻓﺮﻭﺧﺖ‪.‬‬
‫ﺩﺭ ﺳﻮﺯ ﴰﻊ ﺟﺰ ﭘ ﹺﺮ ﭘﺮﻭﺍﻧﻪﺍﻯ ﻧﺴﻮﺧﺖ‬
‫ﻣﺎ ﺳﻮﺧﺘﻴﻢ ﻭ ﺁﺗﺶ ﻣﺎ ﺩﺭ ﺟﻬﺎﻥ ﮔﺮﻓﺖ‬
‫ﻃﺎﻫﺮﻩ ﺑﻪﻓﺘﻮﺍﻯ ﻋﻠﻤﺎﺀ ﺩﻳﻦ ﻭ ﻓﺮﻣﺎﻥ ﺷﺎﻩ ﺍﻳﺮﺍﻥﺯﻣﲔ ﺑﻪﻣﺮﮒ ﳏﮑﻮﻡ ﮔﺸﺖ‪ .‬ﺩﺭ ﺑﺎﻏﻰ ﺩﺭ‬
‫ﺧﺎﺭﺝ ﺩﺭﻭﺍﺯﻩ ﺷﻬﺮ ﻃﻬﺮﺍﻥ ﺩﺳﺘﻤﺎﻝ ﺍﺑﺮﻳﺸﻤﲔ ﺩﺭ ﺣﻠﻘﺶ ﻓﺮﻭ ﳕﻮﺩﻧﺪ ﻭ ﺷﺎﻳﺪ ﻫﻨﻮﺯ ﺁﺛﺎﺭ‬
‫ﺣﻴﺎﺕ ﺩﺭ ﺍﻭ ﺑﺎﻗﻰ ﺑﻮﺩ ﮐﻪ ﺟﺴﺪﺵ ﺭﺍ ﺑﻪﭼﺎﻫﻰ ﺩﺭ ﺍﻓﮑﻨﺪﻧﺪ ﻭ ﺑﺎ ﺧﺎﮎ ﻭ ﺳﻨﮓ ﺍﻧﺒﺎﺷﺘﻨﺪ‪،‬‬
‫ﻭﻟﮑﻦ " ﮔﻤﺎﻥ ﻣﱪ ﮐﻪ ﺑﻪﺁﺧﺮ ﺭﺳﺪ ﺣﮑﺎﻳﺖ ﻋﺸﻖ"‪ .‬ﻓﺮﻳﺎﺩ ﻃﺎﻫﺮﻩ ﺍﺯ ﺁﻥ ﺩﻭﺭﻫﺎ‪ ،‬ﺍﺯ ﺍﻭﺝ‬
‫ﺁﲰﺎﻬﻧﺎ ﺑﮕﻮﺵ ﻣﲑﺳﺪ‪ ،‬ﻓﺮﻳﺎﺩﻯ ﮐﻪ ﻧﺪﺍﺀ ﺁﺯﺍﺩﻯ ﻭ ﻣﺴﺎﻭﺍﺕ ﻧﻮﻉ ﺑﺸﺮ ‪‬ﻤﺮﺍﻩ ﺩﺍﺭﺩ‪:‬‬
‫ﳏﮑﻮﻡ ﺷﻮﺩ ﻇﻠﻢ ﺑﻪﺑﺎﺯﻭﻯ ﻣﺴﺎﻭﺍﺕ‬
‫ﻣﻌﺪﻭﻡ ﺷﻮﺩ ﺟﻬﻞ ﺯ ﻧﲑﻭﻯ ﺗﻔﺮ‪‬ﺱ‬
 ‫ﮔﺴﺘﺮﺩﻩ ﺷﻮﺩ ﺩﺭﳘﻪﺟﺎﻓﺮﺵ ﻋﺪﺍﻟﺖ‬
‫ﺍﻓﺸﺎﻧﺪﻩ ﺷﻮﺩ ﺩﺭﳘﻪ ﺟﺎﲣﻢ ﺗﻮﻧ‪‬ﺲ‬
‫ﻣﺮﻓﻮﻉﺷﻮﺩﺣﮑ ﹺﻢ ﺧﻼﻑ ﺍﺯ ﳘﻪﺁﻓﺎﻕ‬
‫ﺗﺒﺪﻳﻞ ﺷﻮﺩ ﺍﺻﻞ ﺗﺒﺎﻳﻦ ﺑﻪ ﲡﺎﻧﺲ‬
‫ﻃﺎﻫﺮﻩ ﳘﻪ ﭼﻴﺰ ﺩﺍﺷﺖ‪ .‬ﺑﻐﺎﻳﺖ ﺯﻳﺒﺎ ﺑﻮﺩ‪ .‬ﺩﺭ ﺩﺍﻧﺶ ﻭ ﻓﻀﻞ ﻭ ﮐﻤﺎﻝ ﮔﻮﻯ ﺳﺒﻘﺖ ﺍﺯ ﺭﺟﺎﻝ‬
‫ﺭﺑﻮﺩﻩ ﺑﻮﺩ‪ .‬ﺷﻬﺮﺕ ﻋﻠﻤﻰ ﻭ ﺛﺮﻭﺕ ﺳﺮﺷﺎﺭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﺵ ﺍﺯ ﺣ ‪‬ﺪ ﻓﺰﻭﻥ ﺑﻮﺩ‪ .‬ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﺯﻣﲔ‬
‫ﻣﺸﺘﺎﻕ ﻭﺻﺎﻝ ﺍﻭ ﺑﻮﺩ‪ .‬ﺑﺎ ﺍﻳﻦ ﳘﻪ ﻫﻴﭽﻴﮏ ﺍﺯ ﻣﻈﺎﻫﺮ ﻓﺮﻳﺒﺎﻯ ﺟﻬﺎﻥ ﺧﺎﮎ ﺍﻭ ﺭﺍ ﺍﺯ ﺗﻮﺟ‪‬ﻪ‬
‫ﺑﻪﻋﺎﱂ ﭘﺎﮎ ﺑﺎﺯ ﻧﺪﺍﺷﺖ‪ .‬ﻋﺎﺷﻖ ﻧﻘﻄﻪ ﺍﻭﱃ ﺑﻮﺩ ﻭ ﺑﺎ ﳘﻪ ﻫﺴﱴ ﺧﻮﻳﺶ ﻣﺸﺘﺎﻕ ﺩﻳﺪﺍﺭ ﺁﻥ‬
‫ﻃﻠﻌﺖﺍﻋﻠﻰ‪ .‬ﻭﻟﮑﻦ ﭼﺮﺥ ﺗﻘﺪﻳﺮ ﺍﻳﻦ ﺩﻳﺪﺍﺭ ﻣﻴﺴ‪‬ﺮ ﻧﻨﻤﻮﺩ‪.‬‬
‫ﻋﺎﺷﻖ ﺩﻳﺪﺍﺭ ﺩﻻﺭﺍﺳﺘﻢ‬ ‫ﺷﻴﻔﺘﻪ ﺣﻀﺮﺕ ﺍﻋﻼﺳﺘﻢ‬
‫ﺍﺯ ﳘﻪ ﺑﮕﺬﺷﺘﻪ ﺗﺮﺍﺧﻮﺍﺳﺘﻢ‬ ‫ﺭﺍﻫﺮﻭ ﻭﺍﺩﻯ ﺳﻮﺩﺍﺳﺘﻢ‬
‫ﭘﺮﺷﺪﻩ ﺍﺯ ﻋﺸﻖ ﺗﻮ ﺍﻋﻀﺎﻯ ﻣﻦ‬
‫ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ " ﺑﺎﺩ ﺧﺰﺍﻥ ﺑﻪﮔﻠﺸﻦ ﺁﻣﺎﻝ ﺍﻭ ﻭﺯﻳﺪ"‪ .‬ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ‬
‫ﺧﱪ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﺷﻨﻴﺪ‪ .‬ﲢﻤ‪‬ﻞ ﺷﻬﺎﺩﺕ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﻫﺰﺍﺭﺍﻥ ﻋﺎﺷﻖ ﺟﺎﻧﺴﻮﺧﺘﻪ‬
‫ﻓﻮﻕ ﻃﺎﻗﺖ ﻃﺎﻫﺮﻩ ﺑﻮﺩ‪ .‬ﺑﻼﻳﺎﺋﻰ ﮐﻪ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﻋﺮﺍﻕ ﲢﻤ‪‬ﻞ ﻓﺮﻣﻮﺩ ﺩﺭ ﻃﺎﻗﺖ‬
‫ﳘﻪ ﻧﺒﻮﺩ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﺑﺮ ﺍﻧﻮﺍﻉ ﻣﻌﺎﺭﻑ ﺩﻳﲎ ﻋﺼﺮ ﺧﻮﻳﺶ ﺍﺣﺎﻃﻪ ﺩﺍﺷﺖ ﺟﻮﻫﺮ ﻓﻨﺎ ﻭ ﳏﻮﻳ‪‬ﺖ ﺑﻮﺩ‪.‬‬
‫ﺻﺪﻫﺎ ﺗﻦ ﺍﺯ ﻋﺎﳌﺎﻥ ﺩﻳﻦ ﻃﻮﻕ ﺍﺭﺍﺩﺗﺶ ﺑﺮﮔﺮﺩﻥ ﺍﻓﮑﻨﺪﻩ ﻭ ﻫﺰﺍﺭﺍﻥ ﺗﻦ ﺍﺯ ﻣﺮﺩﻡ ﻋﺮﺍﻕ ﻭ ﺍﻳﺮﺍﻥ ﺍﺯ‬
‫ﺩﺭﻳﺎﻯ ﻓﻀﻞ ﻭ ﮐﻤﺎﻟﺶ ‪‬ﺮﻩ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﻋﻠﻤﺎﺀ ﺟﺮﺃﺕ ﻣﺒﺎﻫﻠﻪ ﺑﺎ ﻭﻯ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﻓﻀﻼﺀ ﺩﺭ ﺑﺮﺍﺑﺮ‬
‫ﺍﺳﺘﺪﻻﻟﺶ ﳏﮑﻮﻡ ﻭ ﻣﻨﮑﻮﺏ ﻣﻼﺣﻈﻪ ﮔﺸﺘﻨﺪ‪ .‬ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ " ﺩﺭ ﺗﻘﺮﻳﺮ ﺁﻓﺖ‬
‫ﱃﺍﻣﺮﺍﷲ ﺩﺭ ﺑﻴﺎﱏ ﺑﻈﺎﻫﺮ ﳐﺘﺼﺮ ﻭ ﺑﻪﺣﻘﻴﻘﺖ‬ ‫ﺩﻭﺭﺍﻥ ﺑﻮﺩ ﻭ ﺩﺭ ﺍﺣﺘﺠﺎﺝ ﻓﺘﻨﻪ ﺟﻬﺎﻥ"‪ .‬ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺑﺴﻴﺎﺭ ﺟﺎﻣﻊ ﻃﺎﻫﺮﻩ ﺭﺍ " ﺷﺎﻋﺮﻩﺍﻯ ﺟﻮﺍﻥ‪ ،‬ﺍﺯ ﺧﺎﻧﺪﺍﱏ ﺑﺮﺟﺴﺘﻪ‪ ،‬ﺻﺎﺣﺐ ﲨﺎﻝ ﻭ ﺑﻼﻏﱴ‬
‫ﻣﺴﺤﻮﺭ ﮐﻨﻨﺪﻩ‪ ،‬ﺭﻭﺣﻰ ﺷﮑﺴﺖ ﻧﺎﭘﺬﻳﺮ‪ ،‬ﻧﻈﺮﻳ‪‬ﺎﺗﻰ ﻣﺘﻬﻮ‪‬ﺭﺍﻧﻪ ﻭ ﺭﻓﺘﺎﺭﻯ ﰉﻬﻧﺎﻳﺖ ﺷﺠﺎﻋﺎﻧﻪ ﻭ ﺍﺯ‬
‫ﻟﺴﺎﻥ ﺟﻼﻝ ﺣﻀﺮﺕ ﻳﮕﺎﻧﻪ ﻣﻠﻘﹼﺐﺑﻪ"ﻃﺎﻫﺮﻩ ﺟﺎﻭﺩﺍﻧﻪ"ﺗﺼﻮﻳﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﭘﺮﻓﺴﻮﺭ ﺍﺩﻭﺍﺭﺩﺑﺮﺍﻭﻥ‪،‬‬
‫ﺧﺎﻭﺭﺷﻨﺎﺱ ﺑﺮﺟﺴﺘﻪ ﻭ ﺍﺳﺘﺎﺩ ﳑﺘﺎﺯ ﺩﺍﻧﺸﮕﺎﻩ ﮐﻤﱪﻳﺞ ﺍﻧﮕﻠﺴﺘﺎﻥ ﺩﺭ ﺑﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻴﻨﻮﻳﺴﺪ "‬
‫ﻇﻬﻮﺭ ﺑﺎﻧﻮﺋﻰ ﭼﻮﻥ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﻭ ﮐﺸﻮﺭﻯ ﺍﺯ ﻧﻮﺍﺩﺭ ﺯﻣﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﺩﺭ ﮐﺸﻮﺭﻯ‬
‫ﭼﻮﻥ ﺍﻳﺮﺍﻥ ﺣﺎﺩﺛﻪﺍﻯ ﺑﻴﻨﻈﲑ ﺑﻞ ﻣﻌﺠﺰﻩ ﺍﺳﺖ‪ ...‬ﺍﮔﺮ ﺁﺋﲔ ﺑﺎﰉ ﻓﺎﻗﺪ ﺩﻟﻴﻞ ﺩﻳﮕﺮﻯ ﺑﺮ ﺍﺛﺒﺎﺕ‬
‫ﻋﻈﻤﺖ ﺧﻮﺩ ﺑﻮﺩ ﳘﲔ ﮐﺎﰱ ﺑﻮﺩ ﮐﻪ ﻗﻬﺮﻣﺎﱏ ﭼﻮﻥ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺁﻓﺮﻳﺪﻩ ﺑﻮﺩ‪ ".‬ﻣﻮﺭ‪‬ﺧﺎﻥ ﺭﲰﻰ‬
‫ﺩﺭﺑﺎﺭ ﻗﺎﺟﺎﺭ ﭼﻮﻥ ﺳﭙﻬﺮ ﻭ ﻫﺪﺍﻳﺖ ﻭ ﺣﻘﺎﻳﻖﻧﮕﺎﺭ ﺑﺎ ﺁﻧﮑﻪ ﻬﻧﺎﻳﺖ ﺧﺼﻮﻣﺖ ﺑﺎ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ‬
‫ﻃﺎﻫﺮﻩ ﺩﺍﺷﺘﻨﺪ ﺑﺎﺍﻳﻦ ﳘﻪ ﺑﻪﻏﺎﻳﺖ ﲨﺎﻝ ﻭ ﮐﻤﺎﻝ ﻭ ﻗﻮ‪‬ﺕ ﺍﺳﺘﺪﻻﻝ ﺣﻀﺮﺗﺶ ﺍﻋﺘﺮﺍﻑ ﳕﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﻯ ﺍﺳﺘﺎﺩ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳﻰ ﺩﺍﻧﺸﮕﺎﻩ ﺑﻐﺪﺍﺩ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺑﻌﻠﹼﺖ ﲨﻊ ﻬﻧﺎﻳﺖ ﲨﺎﻝ‪،‬‬
‫ﺩﮐﺘﺮ ﻋﻠ ‪‬ﻰﺍﻟﻮﺭﺩ ‪‬‬
‫ﺫﮐﺎﺀ ﻣﻔﺮﻁ‪ ،‬ﻗﻮ‪‬ﺕ ﺷﺨﺼﻴ‪‬ﺖ ﻭ ﻟﺴﺎﻥ ﻓﺼﻴﺢ ﺩﺭ ﻭﺟﻮﺩ ﻃﺎﻫﺮﻩ ﻭﻯ ﺍﺯ ﻧﻔﻮﺳﻰ ﺑﻮﺩﻩ ﺍﺳﺖ ﮐﻪ‬
‫ﻯ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ" ﻃﺎﻫﺮﻩ ﻣﺘﻌﻠﹼﻖ ﺑﻪ ﺯﻣﺎﻥ ﺧﻮﺩ ﻧﺒﻮﺩ ﻭ‬
‫ﻣﺴﲑﺗﺎﺭﻳﺦ ﺭﺍ ﺗﻐﻴﲑ ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺩﮐﺘﺮ ﺍﻟﻮﺭﺩ ‪‬‬
‫ﺣ ‪‬ﺪ ﺍﻗ ﹼﻞ ﺻﺪ ﺳﺎﻝ ﺯﻭﺩﺁﻣﺪﻩ ﺑﻮﺩ‪ .‬ﺷﺎﻳﺪ ﺍﮔﺮ ﺩﺭ ﻋﺼﺮ ﻣﺎ ﻇﺎﻫﺮ ﮔﺸﺘﻪ ﺑﻮﺩ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺑﺎﻧﻮﻯ‬
‫ﺳﺪﻩ ﺑﻴﺴﺘﻢ ﻣﺴﻴﺤﻰ ﺑﻮﺩ"‪ .‬ﺷﻬﺎﺏ ﺍﻟﺪ‪‬ﻳﻦ ﳏﻤﻮﺩ ﺁﻟﻮﺳﻰ ﻣﻔﱴ ﺑﻐﺪﺍﺩ ﺍﺯ ﳏﻀﺮ ﻃﺎﻫﺮﻩ ﺍﺳﺘﻔﺎﺿﻪ‬
‫ﳕﻮﺩ ﻭ ﺑﺎ ﻬﻧﺎﻳﺖ ﺻﺮﺍﺣﺖ ﺑﻪﻏﺎﻳﺖ ﻋﻔﹼﺖ ﻭ ﺗﻘﻮﻯ ﻭ ﺩﺍﻧﺶ ﻭ ﺫﮐﺎﺀ ﻃﺎﻫﺮﻩ ﮐﺘﺒﹰﺎ ﻭ ﺷﻔﺎﻫﹰﺎ‬
‫ﺷﻬﺎﺩﺕ ﺩﺍﺩ‪ .‬ﮔﻮﺑﻴﻨﻮ‪ ،‬ﻧﻮﻳﺴﻨﺪﻩ ﻣﻌﺮﻭﻑ ﻓﺮﺍﻧﺴﻮﻯ ﺍﻭ ﺭﺍ " ﺳﺮﺁﻣﺪ ﻋﻠﻤﺎﻯ ﺯﻣﺎﻥ " ﻭ "‬
‫ﺍﻋﺠﻮﺑﻪ ﻋﺼﺮ" ﴰﺮﺩ‪ .‬ﺷﺎﻫﺰﺍﺩﻩ ﺧﺎﱎ ﻗﺎﺟﺎﺭ ﴰﺲ ﺟﻬﺎﻥ ﺍﻭ ﺭﺍ " ﺧﺎﺗﻮﻥ ﻋﺎﱂ" ﻭ ﻋﻼﹼﻣﻪ ﺩﮐﺘﺮ‬
‫ﳏﻤ‪‬ﺪ ﺍﻗﺒﺎﻝ ﻻﻫﻮﺭﻯ " ﺧﺎﺗﻮﻥ ﻋﺠﻢ" ﻧﺎﻣﻴﺪ‪ .‬ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻣﻌﺎﻫﺪ ﻋﻠﻤﻰ ﺍﺳﻼﻣﻰ ﺩﺭ ﻋﺮﺍﻕ ﻋﺮﺏ‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﻪﮔﺮﺩﺵ ﺍﳒﻤﻦ ﮐﺮﺩﻩ ﺍﺳﺘﻔﺎﺿﻪ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﳘﻪ ﺟﺎﻯ ﺍﻳﺮﺍﻥ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﺩﻝ‬
‫ﺟﻨﮕﻠﻬﺎﻯ ﻣﺎﺯﻧﺪﺭﺍﻥ ﻭ ﺑﻮﻳﮋﻩ ﺩﺭ ﻗﺮﻳﻪ "ﻭﺍﺯ" ﻣﺮﺩﻡ ﺍﻭ ﺭﺍ ﻣﻰﭘﺮﺳﺘﻴﺪﻧﺪ ﻭ ﻗﺪﻣﮕﺎﻫﺶ ﺭﺍ ﻣﻘﺪ‪‬ﺱ‬
‫ﴰﺮﺩﻩ ﺑﻴﺎﺩﺵ ﻧﺎﻣﮕﺬﺍﺭﻯ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺟﺬﺑﻪ ﲨﺎﻝ ﻭ ﮐﻤﺎﻝ ﻭ ﺩﺭﻋﲔ ﺣﺎﻝ ﺍﻓﺘﺎﺩﮔﻴﺶ ﻗﻠﻮﺏ ﺭﺍ‬
‫ﺗﺴﺨﲑ ﻣﻴﻨﻤﻮﺩ‪ .‬ﺁﻧﭽﻪ ﺧﻮﺩ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﺳﺮﻭﺩﻩ ﺍﺳﺖ )ﺑﺎ ﺗﻐﻴﲑ ﺿﻤﲑ ﺣﺎﺿﺮ ﺑﻪ ﻏﺎﻳﺐ(‬
‫ﮔﻮﻳﺎﻯ ﺯﺑﺎﻥ ﺣﺎﻝ ﺍﺭﺍﺩﺕ ﮐﻴﺸﺎﻥ ﻓﺮﺍﻭﺍﻥ ﺣﻀﺮﺗﺶ ﺩﺭ ﺑﻼﺩ ﻭ ﺩﻳﺎﺭ ﺑﻮﺩﻩ ﺍﺳﺖ‪:‬‬
‫ﺍﮔﺮ ﺑﻪ ﺑﺎﺩ ﺩﻫﺪ ﺯﻟﻒ ﻋﻨﱪ ﺁﺳﺎ ﺭﺍ ﺍﺳﲑﺧﻮﻳﺶ ﮐﻨﺪ ﺁﻫﻮﺍﻥ ﺻﺤﺮﺍ ﺭﺍ‬
‫ﺑﺮﻭﺯ ﺗﲑﻩ ﻧﺸﺎﻧﺪ ﲤﺎﻡ ﺩﻧﻴﺎ ﺭﺍ‬ ‫ﻭﮔﺮﺑﻪﻧﺮﮔﺲﺷﻬﻼﻯﺧﻮﻳﺶﺳﺮﻣﻪﮐﺸﺪ‬
‫ﻼﺭﺍ‬
‫ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﺭﻭﻳﺶ ﺳﭙﻬﺮﻫﺮ ﺩﻡ ﺻﺒﺢ ﺑﺮﻭﻥ ﺑﺮ ﺁﻭﺭﺩ ﺁﺋﻴﻨﻪ ﻣﻄ ﹼ‬
‫ﺑﺪﻳﻦ ﺧﻮﻳﺶ ﺑﺮﺩ ﺩﺧﺘﺮﺍﻥ ﺗﺮﺳﺎﺭﺍ‬ ‫ﮔﺬﺍﺭ ﻭﻯ ﺑﻪ ﮐﻠﻴﺴﺎ ﺍﮔﺮ ﻓﺘﺪ ﺭﻭﺯﻯ‬
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‫ﻧﮕﺎﺭﻧﺪﻩ ﺧﻴﻠﯽ ﺯﻭﺩ ﺑﺎ ﻧﺎﻡ ﻃﺎﻫﺮﻩ ﺁﺷﻨﺎ ﮔﺸﺖ‪ .‬ﻣﺎﺩﺭﻡ ﺍﺷﻌﺎﺭ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺎ ﳊﻦ ﻣﻠﮑﻮﺗﻰ ﺧﺎ ‪‬‬
‫ﺩﺭ ﮐﻨﺎﺭ ﺑﺎﻟﻴﻨﻢ ﺯﻣﺰﻣﻪ ﻣﻴﻨﻤﻮﺩ‪ ،‬ﻫﻨﻮﺯ ﺁﻫﻨﮓ ﺩﻟﻨﺸﲔ ﺻﺪﺍﻯ ﺍﻭ ﮐﻪ ﻏﺰﻝ ﻃﺎﻫﺮﻩ ﺭﺍ ﺗﺮﻧ‪‬ﻢ ﻣﻰﳕﻮﺩ‬
‫ﺩﺭ ﮔﻮﺵ ﺟﺎﱎ ﺍﺳﺖ‪.‬‬
‫ﲞﻴﺎﻟﺖ ﺍﻯ ﻧﮑﻮ ﺭﻭ ﲟﺪﺍﻡ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻝ‬
‫ﲜﻤﺎﻟﺖ ﺍﻯ ﻧﮑﻮﺧﻮ ﺑﮑﻼﻡ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻝ‬
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‫ﲜﻤﺎﻝ ﺣﺴﻦ ﺭﻭﻳﺖ ﺑﻪﺗﺘﺎﺭ ﻣﺸﮏ ﻣﻮﻳﺖ‬
‫ﺑﻪﺣﺼﺎﺭ ﺑﺰﻡ ﮐﻮﻳﺖ ﺑﻪﻣﺮﺍﻡ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻝ‬
‫ﺍﺯ ﳘﺎﻥ ﺩﻭﺭﺍﻥ ﮐﻮﺩﮐﻰ ﻋﺸﻘﻰ ﻋﺠﻴﺐ ﺑﻪﻃﺎﻫﺮﻩ ﺩﺍﺷﺘﻢ ﻭ ﰉ ﺍﻏﺮﺍﻕ ﺍﺯ ﭼﻬﺎﺭﺩﻩﺳﺎﻟﮕﻰ ﺩﺭ‬
‫ﺑﺎﺏ ﺣﻴﺎﺕ ﻭ ﺁﺛﺎﺭ ﺍﻭ ﺑﻪﭘﮋﻭﻫﺶ ﭘﺮﺩﺍﺧﺘﻢ‪ .‬ﻫﺮﭼﻪ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻳﺎﻓﺘﻢ ﺑﺪ‪‬ﻗﺖ ﺧﻮﺍﻧﺪﻡ ﻭ‬
‫ﺍﺭﺯﻳﺎﰉ ﳕﻮﺩﻡ‪ .‬ﳘﻮﺍﺭﻩ ﻣﺸﺘﺎﻕ ﺍﺧﺬ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺣﻴﺎﺕ ﻭ ﺁﺛﺎﺭ ﺍﻳﻦ ﻧﺎﺩﺭﻩ ﺯﻣﺎﻧﻪ ﺑﻮﺩﻡ‪ .‬ﺗﺎ ﺩﺭ‬
‫ﺳﺎﻝ ‪ ١٩٧٣‬ﻣﻴﻼﺩﻯ ﮐﻪ ﺑﺪﻋﻮﺕ ﻭ ﳏﺒ‪‬ﺖ ﺩﻭ ﺗﻦ ﺍﺯﺍﺳﺘﺎﺩﺍﻥ ﺑﺮﺟﺴﺘﻪ ﺯﻣﺎﻥ ﺑﻪ ﺗﺪﺭﻳﺲ ﺣﻘﻮﻕ‬
‫ﺩﺭ ﺩﺍﻧﺸﮑﺪﻩ ﻋﻠﻮﻡ ﺍﺩﺍﺭﻯ ﻭ ﺑﺎﺯﺭﮔﺎﱏ ﻗﺰﻭﻳﻦ ) ﮐﻪ ﺑﻌﺪﹰﺍ ﲞﺸﻰ ﺍﺯ ﳎﺘﻤﻊ ﻋﺎﻟﯽ ﺁﻣﻮﺯﺷﻰ‬
‫ﺩﺍﻧﺸﮕﺎﻩ ﻃﻬﺮﺍﻥ ﮔﺮﺩﻳﺪ( ﺍﺷﺘﻐﺎﻝ ﻳﺎﻓﺘﻢ‪ .‬ﺑﻪﻣﺪ‪‬ﺕ ﭘﻨﺞ ﺳﺎﻝ ﻫﻔﺘﻪﺍﻯ ﻳﮏ ﻭ ﮔﺎﻩ ﺩﻭ ﺭﻭﺯ ﺑﺪﺍﻥ‬
‫ﺷﻬﺮ ﻣﻰﺭﻓﺘﻢ ﻭ ﺩﺭ ﺳﺎﻋﺎﺕ ﻓﺮﺍﻏﺖ ﺑﺎ ﺑﺮﺧﻰ ﺍﺯ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﮐﻪ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺑﻮﺩﻧﺪ ﻣﺼﺎﺣﺒﺎﺕ ﺍﺧﺘﺼﺎﺻﻰ ﻣﻴﻨﻤﻮﺩﻡ‪ .‬ﻭﺳﻴﻠﻪ ﺁﻧﺎﻥ ﺑﺎ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﻗﺪﻣﺎﺀ ﺧﺎﻧﺪﺍﻥ ﺷﻬﻴﺪﻯ ﻭ‬
‫ﺻﺎﳊﻰ ﻗﺰﻭﻳﻦ ﻣﻼﻗﺎﺕ ﳕﻮﺩﻡ ﻭ ‪‬ﺍﻃﹼﻼﻋﺎﺕ ﭘﺮ ﺍﺭﺯﺷﻰ ﺩﺭ ﺑﺎﺏ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﻭ ﻣﻨﺴﻮﺑﺎﻥ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻡ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻭﻇﻴﻔﻪ ﺧﻮﺩ ﻣﻴﺪﺍﱎ ﮐﻪ ﺍﺯ ﳘﻪ ﺁﻧﺎﻥ ﺳﭙﺎﺳﮕﺰﺍﺭﻯ ﳕﺎﱘ‪.‬‬
‫ﺩﺭﺑﺎﺏ ﺣﻴﺎﺕ ﻭ ﺁﺛﺎﺭ ﻃﺎﻫﺮﻩ ﺩﻫﻬﺎ ﮐﺘﺎﺏ ﻭ ﺻﺪﻫﺎ ﻣﻘﺎﻟﺖ ﺑﺰﺑﺎﻬﻧﺎﻯ ﳐﺘﻠﻒ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‬
‫ﮐﻪ ﻫﺮ ﻳﮏ ﲜﺎﻯ ﺧﻮﺩ ﺣﺎﻭﻯ ﻧﮑﺎﺕ ﻣﻬﻤ‪‬ﻪ ﺩﺭ ﺧﺼﻮﺹ ﺍﻳﻦ ﺑﺎﻧﻮﻯ ﻓﺎﺿﻠﻪ ﺍﺳﺖ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ‬
‫ﺗﻼﺵ ﳕﻮﺩﻩ ﺗﺎ ﺑﻪ ﺍﻫ ‪‬ﻢ ﺁﻬﻧﺎ ﺍﺷﺎﺭﺕ ﳕﺎﻳﺪ ﻭ ﳏﺘﻮﺍﻯ ﻫﺮﻳﮏ ﺭﺍ ﺑﺎﺧﺘﺼﺎﺭ ﺑﮑﺎﻭﺩ‪.‬‬
‫ﲞﺶ ﳔﺴﺖ ﺍﺯ ﮔﻔﺘﺎﺭ ﳔﺴﺖ ﲢﺖ ﻋﻨﻮﺍﻥ ﻣﻨﺎﺑﻊ ﻧﮕﺎﺭﺵ ﻣﱳ ﺍﺻﻠﯽ ﮐﺘﺎﺏ ﺑﺪﻳﻦ ﺍﻣﺮ ﺍﺧﺘﺼﺎﺹ‬
‫ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﲞﺶ ﺍﮔﺮﭼﻪ ﺑﻴﺶ ﺍﺯ ﺣ ‪‬ﺪ ﻣﻔﺼ‪‬ﻞ ﮔﺮﺩﻳﺪﻩ ﻭﻟﮑﻦ ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮﺍﻣﻰ ﻫﻮﴰﻨﺪ ﺩﺭ‬
‫ﻣﻴﻴﺎﺑﺪ ﮐﻪ ﻧﮕﺎﺭﻧﺪﻩ ﺭﺍ ﭼﺎﺭﻩﺍﻯ ﺟﺰ ﺁﻥ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﲞﺶ ﺩﻭﻡ ﺍﺯ ﮔﻔﺘﺎﺭ ﳔﺴﺖ ﺩﺭ ﺑﻴﺎﻥ‬
‫ﺍﺣﻮﺍﻝ ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻭ‬
‫ﱃﺍﻣﺮﺍﷲ ﻧﺎﻡ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﮐﻨﺎﺭ ﻧﺎﻡ ﺁﻥ ﺟﺎﻭﺩﺍﻧﮕﺎﻥ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺁﮔﺎﻫﻰ ﺍﲨﺎﻟﯽ‬
‫ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺍﺯ ﺍﺣﻮﺍﻝ ﺁﻧﺎﻥ ﺿﺮﻭﺭﻯ ﺑﻨﻈﺮ ﻣﲑﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﲞﺶ ﺳﻮﻡ ﺍﺯ ﮔﻔﺘﺎﺭ ﳔﺴﺖ ﺗﻮﺿﻴﺢ ﺗﻌﻠﻴﻢ‬
‫ﺍﺳﺎﺳﻰ ﺍﻣﺮ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ‪ ،‬ﻭﺣﺪﺕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﺑﺎﺳﺘﻨﺎﺩ ﻧﺼﻮﺹ ﻣﻘﺪ‪‬ﺳﻪ ‪‬ﺎﺋﻴ‪‬ﻪ ﺍﺳﺖ‪.‬‬
‫ﺑﺮﺍﻯ ﲢﻘﻖ ﺍﻳﻦ ﺗﻌﻠﻴﻢ ﻣﻘﺪ‪‬ﺱ ﺑﻪﺣﻘﻴﻘﺖ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺟﺎﻥ ﻓﺪﺍﺀ ﻓﺮﻣﻮﺩﻩﺍﺳﺖ ﻭ ﺍﻭ ﳔﺴﺘﲔ‬
‫ﻗﺮﺑﺎﱏ ﺍﺣﻘﺎﻕ ﺣﻘﻮﻕ ﻧﺴﻮﺍﻥ ﺩﺭ ﻋﺼﺮ ﺍﺧﲑ ﺗﺎﺭﻳﺦ ﺟﻬﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﮔﻔﺘﺎﺭ ﺩﻭﻡ ﮐﻪ ﺑﻪﺣﻘﻴﻘﺖ ﻣﱳ ﺍﺻﻠﯽ ﮐﺘﺎﺏ ﺍﺳﺖ ﺣﺎﻭﻯ ﺍﺣﻮﺍﻝ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ .‬ﭘﺲ‬
‫ﺍﺯ ﺑﻴﺎﻥ ﺗﺎﺭﻳﺦ ﻭ ﺟﻐﺮﺍﻓﻴﺎﻯ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺯﺍﺩﮔﺎﻩ ﻃﺎﻫﺮﻩ ﺩﺭ ﲞﺶ ﳔﺴﺖ‪ ،‬ﺑﺘﺮﺗﻴﺐ ﺩﺭ ﲞﺸﻬﺎﻯ‬
‫ﺑﻌﺪﻯ ﺑﻪ ﺍﺟﺪﺍﺩ ﻭ ﻣﻨﺴﻮﺑﺎﻥ‪ ،‬ﺗﻮﻟﹼﺪ ‪ ،‬ﺭﻭﺯﮔﺎﺭ ﮐﻮﺩﮐﻰ ﻭ ﻧﻮﺟﻮﺍﱏ‪ ،‬ﺍﺯﺩﻭﺍﺝ ﻃﺎﻫﺮﻩ ﻭ ﺩﻳﮕﺮ‬
‫ﺣﻮﺍﺩﺙ ﻣﻬﻤ‪‬ﻪ ﺣﻴﺎﺕ ﺍﻭ ﭘﺮﺩﺍﺧﺘﻪﺍﱘ‪.‬‬
‫ﮔﻔﺘﺎﺭ ﺳﻮﻡ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺁﺛﺎﺭ ﻃﺎﻫﺮﻩ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﲞﺶ ﳔﺴﺖ ﺍﺷﻌﺎﺭ ﻃﺎﻫﺮﻩ ﻭ ﺩﺭ ﲞﺶ ﺩﻭﻡ‬
‫ﺁﺛﺎﺭ ﻣﻨﺜﻮﺭ ﻃﺎﻫﺮﻩ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩ ﻭ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﻬﻧﺎﻳﺖ ﺩﻗﹼﺖ ﺑﮑﺎﺭ ﺭﻓﺘﻪ ﺗﺎ ﺍﻃﹼﻼﻋﺎﺕ ﻣﮑﺘﺴﺒﻪ ﺍﺯ ﻣﻨﺴﻮﺑﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎ‬
‫ﳏﺘﻮﺍﻯ ﻣﺪﺍﺭﮎ ﻣﻮﺛﹼﻖ ﻣﻮﺟﻮﺩ ﻭ ﻧﻴﺰ ﻧﻈﺮﻳ‪‬ﺎﺕ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ‪‬ﺎﺋﻰ ﻭ ﻏﲑ ‪‬ﺎﺋﻰ ﺑﺎ ﻧﺼﻮﺹ‬
‫ﻣﺒﺎﺭﮐﻪ ﻃﻠﻌﺎﺕ ﻣﻘﺪ‪‬ﺳﻪ ‪‬ﺎﺋﻴ‪‬ﻪ ﺗﻄﺒﻴﻖ ﮔﺮﺩﺩ‪.‬‬
‫ﲢﺴﲔ ﻭ ﺗﻘﺪﻳﺮ ﻭ ﻋﻨﺎﻳﺖ ﻣﺴﺘﻤ ‪‬ﺮ ﻣﻌﻬﺪ ﻣﻘﺪ‪‬ﺱﺍﻋﻠﻰ ﺧﺼﻮﺻﹰﺎ ﻃ ‪‬ﻰ ﺩﻭ ﻣﺮﻗﻮﻣﻪ ﻣﺒﺎﺭﮐﻪ ﻣﻮﺭ‪‬ﺧﻪ‬
‫ﻬﻧﻢ ﺷﻬﺮﺍﳌﻠﮏ ‪ ١٥٠‬ﺑﺪﻳﻊ)‪ ١٤‬ﻓﻮﺭﻳﻪ ‪ ١٩٩٤‬ﻣﻴﻼﺩﻯ( ﻭ ﺳﻴﺰﺩﻫﻢ ﺷﻬﺮﺍﻟﺮ‪‬ﲪﺔ ‪ ١٥٢‬ﺑﺪﻳﻊ )‬
‫ﭘﻨﺠﻢ ﺟﻮﻻﻯ ‪ ١٩٩٥‬ﻣﻴﻼﺩﻯ( ﺩﺍﺭﺍﻻﻧﺸﺎﺀ ﺑﻴﺖﺍﻟﻌﺪﻝﺍﻋﻈﻢ ﺍﳍﻲ ﻣﺸﻮ‪‬ﻕ ﺍﺻﻠﯽ ﺍﻳﻦ ﻓﺎﱏ ﺩﺭ ﺍﲤﺎﻡ‬
‫ﮐﺘﺎﺏ " ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ " ﮔﺸﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﺴﺎﻋﺪﺕ ﺩﺍﺋﺮﻩ ﺟﻠﻴﻠﻪ ﻧﺼﻮﺹ ﻭ ﺍﻟﻮﺍﺡ ﻣﺮﮐﺰ ﺟﻬﺎﱏ ﺍﻣﺮﺍﷲ ﻧﻴﺰ ﻣﻮﺭﺩ ﮐﻤﺎﻝ ﺗﻘﺪﻳﺮ ﻗﻠﱮ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﺮﺍﺣﻢ ﻭ ﺗﺸﻮﻳﻘﺎﺕ ﺣﻀﺮﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ‪ ،‬ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﻤﻨﺪ ﺟﻨﺎﺏ ﻋﻠﯽﺍﮐﱪ ﻓﺮﻭﺗﻦ ﻋﻠﻴﻪ‪‬ﺎﺀﺍﷲ‬
‫ﺧﺼﻮﺻﹰﺎ ﻃ ‪‬ﻰ ﻣﮑﺘﻮﺏ ﻣﺮﻏﻮﺏ ﻣﻮﺭ‪‬ﺥ ﭘﺎﻧﺰﺩﻫﻢ ﻣﻰ ‪ ١٩٩٦‬ﻭ ﻣﺮﻗﻮﻣﻪ ﺷﺮﻳﻔﻪ ﻣﻔﺼﻠﹼﻪ ﻣﻮﺭ‪‬ﺧﻪ‬
‫‪ ١٤‬ﻧﻮﺍﻣﱪ ‪ ١٩٩٦‬ﻣﻴﻼﺩﻯ ﰉﺗﺮﺩﻳﺪ ﺍﻳﻦ ﻓﺎﱏ ﺭﺍ ﻣﻨﺒﻊ ﻋﻈﻴﻢ ﻧﲑﻭﻯ ﺭﻭﺣﺎﱏ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺁﻏﺎﺯ ﻭ ﺗﮑﻤﻴﻞ ﭘﮋﻭﻫﺶ ﺣﺎﺿﺮ ﳘﭽﻨﲔ ﻣﺪﻳﻮﻥ ﺗﺮﻏﻴﺒﺎﺕ ﺩﻭ ﻭﺟﻮﺩ ﻧﺎﺯﻧﲔ ﻭ ﻋﺰﻳﺰ ﺍﺳﺖ‪.‬‬
‫ﳔﺴﺖ ﻣﺎﺩﺭ ﻓﺪﺍﮐﺎﺭ ﻭ ﻣﻮﻗﻨﻪﺍﻡ ﻣﺘﺼﺎﻋﺪﻩ ﺍﱃ ﺍﷲ ﺑﺎﻧﻮ ﻗﺪﺳﻴ‪‬ﻪ ﺁﻝﻧ ‪‬ﺪﺍﻑ ﻋﻠﻴﻬﺎ ﺭﺿﻮﺍﻥﺍﷲ ﮐﻪ‬
‫ﭘﻴﺶ ﺍﺯ ﳘﻪ ﻣﺮﺍ ﺑﺎ ﻧﺎﻡ ﻭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺁﺷﻨﺎ ﻓﺮﻣﻮﺩ‪ .‬ﺩﻭﻡ ﳘﺴﺮ ﳏﺒﻮﺏ ﻭ ﺍﺭﲨﻨﺪﻡ ﺍﻓﺴﺮ‬
‫ﻋﺰﻳﺰ ﮐﻪ ﺑﺎ ﻬﻧﺎﻳﺖ ﳏﺒ‪‬ﺖ ﻭ ﮔﺬﺷﺖ ﺩﺭ ﳘﻪ ﻣﺮﺍﺣﻞ ﻣﺮﺍ ﻳﺎﺭ ﻭ ﳘﮑﺎﺭ ﻭﻓﺎﺩﺍﺭ ﻭ ﻧﻈﺮﻳ‪‬ﺎﺕ ﭘﺮ‬
‫ﺍﺭﺯﺵ ﻭ ﻣﺘﻴﻨﺶ ﺑﺮﺍﱘ ﻣﻐﺘﻨﻢ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺳﻌﺎﺩﺕ ﺩﻳﮕﺮ ﺍﻳﻦ ﻓﺎﱏ ﺗﺸﻮﻳﻘﺎﺕ ﮔﺮﻭﻫﻰ ﺍﺯ ﻓﻀﻼﺀﺍﻣﺮﺍﷲ ﻭ ﻣﺆﺳ‪‬ﺴﻪ ﻓﺨﻴﻤﻪ ﻣﻌﺎﺭﻑ ‪‬ﺎﺋﻰ‬
‫ﺍﺳﺖ ﮐﻪ ﺁﻥ ﻧﻴﺰ ﻣﺴﺘﻤ‪‬ﺮ ﺍﺳﺖ ﻭ ﳘﻮﺍﺭﻩ ﻣﻨﺒﻊ ﺍﻣﻴﺪ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺧﺎﲤﻪ ﻭﻇﻴﻔﻪ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ‬
‫ﮐﻪ ﺍﺯ ﺧﺎﺩﻡ ﺟﻠﻴﻞ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﺩﮐﺘﺮ ﻋﻨﺎﻳﺖﺍﷲ ﻋﻨﺎﻳﱴ ﻭ ﳘﺴﺮ ﺍﺭﲨﻨﺪ ﻫﻨﺮﻣﻨﺪﺷﺎﻥ ﺍﻣﺔﺍﷲ‬
‫ﺳﺮﮐﺎﺭﺧﺎﱎ ﺍﻳﺮﺍﻧﺪﺧﺖ )ﻓﻮﺯﻯ( ﻋﻨﺎﻳﱴ ﮐﻪ ﺑﺎ ﮐﻤﺎﻝ ﳏﺒ‪‬ﺖ ﺩﺭ ﺟﺮﻳﺎﻥ ﲢﻘﻴﻘﺎﺕ ﺍﻳﻦ ﻓﺎﱏ‬
‫ﺗﺴﻬﻴﻼﺕ ﻻﺯﻡ ﻓﺮﺍﻫﻢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺳﭙﺎﺳﮕﺰﺍﺭﻯ ﳕﺎﻳﺪ‪.‬‬
‫ﺁﺭﺯﻭ ﺩﺍﺭﻡ ﮐﻪ ﺍﻳﻦﭘﮋﻭﻫﺶ ﻧﺎﻗﺎﺑﻞ ﻣﻮﺭﺩ ﻣﺮﲪﺖ ﻳﺎﺭﺍﻥ ﻫﻮﴰﻨﺪ ﻭ ﻓﺎﺿﻞ ﻗﺮﺍﺭﮔﲑﺩ ﻭ ﭼﻮﻥ‬
‫ﮔﺬﺷﺘﻪ ﻣﺮﺍ ﺩﺭ ﺍﳒﺎﻡ ﺗﻌ‪‬ﻬﺪﺍﺕ ﺩﻳﮕﺮ ﻳﺎﺭﻯ ﻓﺮﻣﺎﻳﻨﺪ‪.‬‬

‫ﻧﺼﺮﺕﺍﷲ ﳏﻤ‪‬ﺪﺣﺴﻴﲎ‬
‫ﺗﺎﺑﺴﺘﺎﻥ ﺳﺎﻝ ‪ ١٩٩٨‬ﺩﺭ ﺷﻬﺮ ﺑﺮﻧﺎﰉ‪ ،‬ﺍﺯ ﮐﻠﻤﺒﻴﺎﻯ ﺍﻧﮕﻠﺴﺘﺎﻥ‪ ،‬ﮐﺎﻧﺎﺩﺍ‬

‫ﮔﻔﺘﺎﺭﳔﺴﺖ‬

‫ﺩﺭﻣﻘﺪ‪‬ﻣﺎﺕ‬
‫ﲞﺶ ﳔﺴﺖ‬
‫ﻣﻨﺎﺑﻊ ﻧﮕﺎﺭﺵ ﻣﱳ ﺍﺻﻠﯽ ﮐﺘﺎﺏ‬
‫ﺷﺮﺡ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺁﺛﺎﺭ ﻃﻠﻌﺎﺕ ﻣﻘﺪ‪‬ﺳﻪ ‪‬ﺎﺋﻴ‪‬ﻪ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺩﻫﻬﺎ ﮐﺘﺎﺏ ﻭ ﺻﺪﻫﺎ‬
‫ﻣﻘﺎﻟﻪ ﺍﺯ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ‪‬ﺎﺋﻰ ﻭ ﻏﲑ ‪‬ﺎﺋﻰ ﺑﻴﺎﻥ ﮔﺸﺘﻪ ﻭ ﺁﺛﺎﺭ ﺁﻥ ﻧﺎﺩﺭﻩ ﺯﻣﺎﻧﻪ‬
‫ﺍﺭﺯﻳﺎﰉ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ ،‬ﻟﺬﺍ ﻣﻨﺎﺑﻊ ﻧﮕﺎﺭﺵ ﮐﺘﺎﺏ ﺭﺍ ﺫﻳﻞ ﺩﻭ ﻋﻨﻮﺍﻥ ﻣﻨﺎﺑﻊ ‪‬ﺎﺋﻰ ﻭ ﻏﲑ‪‬ﺎﺋﻰ ﻣﻮﺭﺩ‬
‫ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻴﻢ‪.‬‬
‫ﳔﺴﺖ ﻣﻨﺎﺑﻊ ‪‬ﺎﺋﻰ‬
‫ﺍﻟﻒ‪ :‬ﺁﺛﺎﺭ ﻃﻠﻌﺎﺕ ﻣﻘﺪ‪‬ﺳﻪ‪ :‬ﺫﮐﺮ ﻃﺎﻫﺮﻩ ﻭ ﺁﺛﺎﺭ ﺍﻭ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﲨﺎﻝﺍ‪‬ﻰ‪،‬‬
‫ﱃﺍﻣﺮﺍﷲ ﺑﻪﺍﺧﺘﺼﺎﺭ ﻭ ﻳﺎ ﺗﻔﺼﻴﻞ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻭ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫‪ -١‬ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﮑﺮ‪‬ﺍﺕ ﺫﮐﺮ ﻃﺎﻫﺮﻩ ﺁﻣﺪﻩ ﻭ ﺍﺯ ﺍﻭ ﲡﻠﻴﻞ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﻣﺎ ﴰﹼﻪﺍﻯ ﺍﺯ‬
‫ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﺩﺭ ﻃ ‪‬ﻰ ﺷﺮﺡ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﻧﻘﻞ ﮐﺮﺩﻩﺍﱘ ﻭ ﭼﻨﺪ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺭﺍ ﻧﻴﺰ ﺩﺭ‬
‫ﭘﺎﻳﺎﻥ ﺍﺣﻮﺍﻝ ﺍﻭ ﺁﻭﺭﺩﻩﺍﱘ‪.‬‬
‫‪ -٢‬ﺩﺭ ﺍﻟﻮﺍﺡ ﲨﺎﻝﺍ‪‬ﻰ ﻧﻴﺰ ﺍﺯ ﻃﺎﻫﺮﻩ ﲡﻠﻴﻞ ﺷﺪﻩ ﻭ ﺍﺑﻴﺎﺗﻰ ﺍﺯ ﺍﺷﻌﺎﺭ ﺍﻭ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪.‬‬
‫ﻓﻘﺮﺍﺗﻰ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﺩﺭ ﻣﱳ ﮐﺘﺎﺏ ﺩﺭﺝ ﮐﺮﺩﻩﺍﱘ‪.‬‬
‫‪ -٣‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺑﻪﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺑﺮﺧﻰ ﺍﺯ‬
‫ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﺩﺭ ﻃ ‪‬ﻰ ﮐﺘﺎﺏ ﺁﻭﺭﺩﻩﺍﱘ‪ .‬ﺍﻣ‪‬ﺎ ﺩﻭ ﺍﺛﺮ ﻣﺒﺎﺭﮎ ﺑﺎﻳﺪ ﺑﻴﺸﺘﺮ ﮐﺎﻭﻳﺪﻩ ﺷﻮﺩ‪.‬‬
‫ﳔﺴﺖ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺍﺳﺖ ﻭ ﺩﻭﻡ ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰﺳﻴ‪‬ﺎﺡ‪ .‬ﻋﻨﻮﺍﻥ ﮐﺎﻣﻞ ﮐﺘﺎﺏ‬
‫ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ " ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﰲ ﺗﺮﲨﺔ ﺣﻴﺎﺓ ﻗﺪﻣﺎﺀ ﺍﻻﺣﺒ‪‬ﺎﺀ " ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ‬
‫ﻗﺮﻳﺐ ﻳﮑﺼﺪﺗﻦ ﺍﺯ ﺍﺻﺤﺎﺏ ﻋﺼﺮ ﺭﺳﻮﻟﯽ ﺍﺳﺖ‪ .‬ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﻓﺘﺨﺎﺭ ﺗﺸﺮ‪‬ﻑ ﺑﻪﺣﻀﻮﺭ‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺭﺍ ﺩﺍﺷﺘﻪ ﻭ ﻧﺰﺩ ﺁﻥ ﺣﻀﺮﺕ ﺑﺴﻴﺎﺭ ﻋﺰﻳﺰ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﲨﻠﻪ ﺁﻥ‬
‫ﻧﻔﻮﺱ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺑﺸﺮﺣﻰ ﮐﻪ ﺩﺭ ﻣﱳ ﮐﺘﺎﺏ ﺣﺎﺿﺮ ) ﻭ ﺑﻪﻧﻘﻞ ﺍﺯ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ( ﺁﻣﺪﻩ‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺧﺎﻃﺮﻩ ﺟﺎﻟﱮ ﺍﺯ ﻭﻯ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﻣﻄﺎﻟﺐ ﺍﺻﻠﯽ ﻣﺮﺑﻮﻁ ﺑﻪﻃﺎﻫﺮﻩ ﺩﺭ ﺩﻭ‬
‫ﻣﻮﺿﻊ ﺍﺯ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﻳﮏ ﻣﻮﺿﻊ ﺑﺘﻔﺼﻴﻞ ﺑﻪﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺍﻭ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ )‬
‫ﺻﺺ ‪ (٢٩١-٣١٠‬ﻭ ﺩﺭ ﻃ ‪‬ﻰ ﺷﺮﺡ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﴰﺲﺍﻟﻀ‪‬ﺤﻰ ﺧﻮﺭﺷﻴﺪﺑﻴﮕﻢ ﻧﻴﺰ ﻣﻄﺎﻟﺐ‬
‫ﻣﻔﺼ‪‬ﻠﯽ ﺭﺍ ﺩﺭ ﺑﺎﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ) ﺻﺺ ‪ .(٢٧٠-٧٦‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺍﺯ ﲨﻠﻪ‬
‫ﻣﻬﻤﺘﺮﻳﻦ ﻣﻨﺎﺑﻊ ﻧﮕﺎﺭﺵ ﮐﺘﺎﺏ ﺣﺎﺿﺮ ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ﺩﺭ ﺳﺎﻝ ‪ ١٩١٥‬ﻣﻴﻼﺩﻯ ﺍﺯ‬
‫ﻗﻠﻢ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺻﺎﺩﺭ ﮔﺸﺘﻪ ﻭ ﭘﻴﺶ ﺍﺯ ﺻﻌﻮﺩ ﻣﺒﺎﺭﮎ ﺍﺟﺎﺯﻩ ﺍﻧﺘﺸﺎﺭ ﺁﻧﺮﺍ‬
‫ﺑﻪﺟﻨﺎﺏ ﺁﻗﺎﳏﻤ‪‬ﺪﺣﺴﲔﮐﻬﺮﺑﺎﺋﻰ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺩﺭ ﺳﺎﻝ ‪ ١٩٢٤‬ﻣﻴﻼﺩﻯ ﺩﺭ‬
‫ﻣﻄﺒﻌﻪ ﻋﺒﺎﺳﻴ‪‬ﻪ ﺩﺭ ﺣﻴﻔﺎ ﻭ ﺩﺭ ﺳﻴﺼﺪ ﻭ ﺷﺎﻧﺰﺩﻩ ﺻﻔﺤﻪ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺷﻴﻮﻩ ﻧﮕﺎﺭﺵ‬
‫ﻣﺒﺎﺭﮎ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺩﺭ ﻋﲔ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﻋﺎﺭﻓﺎﻧﻪ ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﻭ ﺷﻮﺭ ﺍﻓﮑﻦ ﺍﺳﺖ‪ .‬ﺩﺭ‬
‫ﻂ ﺍﺯ ﲢﺮﻳﺮ ﻣﺒﺎﺭﮎ ﺩﺭ ﺑﺎﺏ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ‬ ‫ﻋﲔ ﺳﺎﺩﮔﻰ ﺩﺭ ﺍﻭﺝ ﺍﻣﺘﻨﺎﻉ ﺍﺳﺖ‪ .‬ﺍﺯ ﲨﻠﻪ ﻫﺮ ﺧ ﹼ‬
‫ﺁﮐﻨﺪﻩ ﺍﺯ ﻧﮑﺎﺕ ﺩﻗﻴﻘﻪ ﺍﺳﺖ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﺣ ‪‬ﺪ ﺗﻮﺍﻥ ﺧﻮﻳﺶ ﻣﻨﺎﺑﻊ ﻣﺮﺑﻮﻁ ﺑﻪﺯﻧﺪﮔﻰ ﻃﺎﻫﺮﻩ ﺭﺍ‬
‫ﺑﺎ ﳏﺘﻮﺍﻯ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ﺗﻄﺒﻴﻖ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﻪﺍﻧﮕﻠﻴﺴﻰ ﲢﺖ ﻋﻨﻮﺍﻥ " ‪Memorials‬‬
‫‪ " of the Faithful‬ﺗﺮﲨﻪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻋﻨﻮﺍﻥ ﮐﺎﻣﻞ ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ "ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ ﮐﻪ ﺩﺭ ﺗﻔﺼﻴﻞ ﻗﻀﻴ‪‬ﻪ ﺑﺎﺏ ﻧﻮﺷﺘﻪ‬
‫ﺍﺳﺖ" ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺩﺭ ﻓﺎﺻﻠﻪ ﺳﺎﳍﺎﻯ ‪١٣٠٦-١٣٠٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪-١٨٩٠‬‬
‫‪١٨٨٨‬ﻣﻴﻼﺩﻯ ( ﺍﺯ ﻗﻠﻢ ﻣﺒﺎﺭﮎ ﺻﺎﺩﺭ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﻋﺪﻡ ﺫﮐﺮ ﻧﻮﻳﺴﻨﺪﻩ ﮐﺘﺎﺏ ﺩﻻﻟﺖ ﺑﺮ‬
‫ﻬﻧﺎﻳﺖ ﳏﻮﻳ‪‬ﺖ ﻭ ﻋﺒﻮﺩﻳ‪‬ﺖ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺳﺎﺣﺖ ﲨﺎﻝﺍ‪‬ﻰ ﺩﺍﺭﺩ‪ .‬ﺯﻳﺮﺍ ﺟﺎﺋﺰ ﳕﻴﺪﺍﻧﺴﺘﻨﺪ‬
‫ﮐﻪ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺫﮐﺮﻯ ﺍﺯ ﺍﻳﺸﺎﻥ ﺷﻮﺩ‪ .‬ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﻧﺴﺨﻪﺍﻯ ﺍﺯ ﮐﺘﺎﺏ ﺭﺍ ﺩﺭ‬
‫ﺳﺎﻝ ‪ ١٨٩٠‬ﻣﻴﻼﺩﻯ ﺩﺭ ﺍﺭﺽ ﺍﻗﺪﺱ ﺑﻪ ﭘﺮﻭﻓﺴﻮﺭ ﺑﺮﺍﻭﻥ ‪ Browne‬ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ‬
‫ﺑﺸﺮﺣﻰ ﮐﻪ ﺑﻌﺪﹰﺍ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺑﺮﺍﻭﻥ ﻣﺒﺎﺩﺭﺕ ﺑﻪﺗﺮﲨﻪ ﮐﺘﺎﺏ ﺑﺰﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﳕﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ ﺷﺎﻣﻞ ﭼﻬﺎﺭ ﲞﺶ ﺍﺳﺖ‪ .‬ﲞﺶ ﳔﺴﺖ )ﺻﺺ ‪ (١-٥٦‬ﺍﺧﺘﺼﺎﺹ ﺑﻪ‬
‫ﺣﻮﺍﺩﺙ ﻋﻬﺪ ﺍﻋﻠﻰ ﺩﺍﺭﺩ ﻭ ﲞﺶ ﺩﻭﻡ )ﺻﺺ ‪ (٥٦-١١٣‬ﻣﺮﺑﻮﻁ ﺑﻪﺣﻴﺎﺕ ﲨﺎﻝﺍ‪‬ﻰ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﲞﺶ ﺳﻮﻡ ﺩﺭ ﺍﻭﺍﺧﺮ ﮐﺘﺎﺏ )ﺻﺺ ‪ (١١٤-٦٥‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺳﻠﻄﺎﻥ ﻋﻴﻨﹰﺎ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﲞﺶ ﭼﻬﺎﺭﻡ ﺍﺧﺘﺼﺎﺹ ﺑﻪﻧﻘﻞ ﴰﹼﻪﺍﻯ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﲨﺎﻝﺍ‪‬ﻰ ﻭ ﺗﻌﺎﻟﻴﻢ ﺁﻥ ﺣﻀﺮﺕ‬
‫ﺩﺍﺭﺩ‪ .‬ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ ﳔﺴﺘﲔ ﺑﺎﺭ ﺩﺭ ﲟﺒﺌﻰ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﻭ ﺩﺭ ﭘﺎﻳﺎﻥ ﺁﻥ ﻗﻴﺪ ﮔﺮﺩﻳﺪﻩ‬
‫ﺍﺳﺖ " ﺑﺘﺎﺭﻳﺦ ﲨﻌﻪ ‪ ٢٦‬ﺷﻬﺮ ﺭﺑﻴﻊﺍﻟﺜﹼﺎﱏ ‪ ."١٣٠٨‬ﻧﺴﺨﻪ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﺳﺎﻝ‬
‫‪ ١١٩‬ﺑﺪﻳﻊ ﻭﺳﻴﻠﻪ ﻣﺆﺳﺴ‪‬ﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ ﺍﻳﺮﺍﻥ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‬
‫ﺩﺭ ﲞﺶ ﳔﺴﺖ ﺍﺯ ﮐﺘﺎﺏ )ﺻﺺ ‪ (٣٢-٣٤‬ﺑﻪ ﺍﺣﻮﺍﻝ ﻃﺎﻫﺮﻩ ﻭ ﺧﺼﺎﺋﺺ ﺷﺨﺼﻴ‪‬ﺖ ﺟﺎﻭﺩﺍﻧﻪ‬
‫ﺍﻭ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﲞﺶ ﺑﺎﻭﺟﻮﺩ ﺍﺧﺘﺼﺎﺭ ﻣﻨﺒﻊ ﺑﺴﻴﺎﺭ ﻣﻬﻤ‪‬ﻰ ﺑﺮﺍﻯ ﻧﮕﺎﺭﺵ ﮐﺘﺎﺏ ﺣﺎﺿﺮ‬
‫ﺑﻮﺩﻩﺍﺳﺖ‪.‬‬
‫ﱃﺍﻣﺮﺍﷲ ﺩﺭ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺑﻪﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﻃﺎﻫﺮﻩ ﻭ ﺧﺪﻣﺎﺕ ﺍﻭ ﺍﺷﺎﺭﻩ‬ ‫‪ -٤‬ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻣﺎ ﺑﻪﻧﻘﻞ ﭘﺎﺭﻩﺍﻯ ﺍﺯ ﺁﻥ ﺑﻴﺎﻧﺎﺕ ﺩﺭ ﻣﱳ ﺍﺻﻠﯽ ﮐﺘﺎﺏ ﺣﺎﺿﺮ ﭘﺮﺩﺍﺧﺘﻪﺍﱘ‪ .‬ﺍﻣ‪‬ﺎ ﺍﺛﺮ‬
‫ﱃﺍﻣﺮﺍﷲ ‪ God Passes By‬ﺣﺎﻭﻯ ﺷﺮﺡ ﳐﺘﺼﺮ ﻭ ﺟﺎﻣﻌﻰ ﺍﺯ ﺣﻴﺎﺕ‬ ‫ﺟﺎﻭﺩﺍﻧﻪ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﻃﺎﻫﺮﻩ ﻭ ﻧﻘﺶ ﺍﻭ ﺩﺭ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻭ ﺩﻳﮕﺮ ﺣﻮﺍﺩﺙ ﻋﻬﺪﺍﻋﻠﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﭼﻮﻥ ﺩﻭ‬
‫ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﻭ ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ ﻳﮑﻰ ﺍﺯ ﻣﻬﻤ‪‬ﺘﺮﻳﻦ ﻣﻨﺎﺑﻊ ﻧﮕﺎﺭﺵ ﮐﺘﺎﺏ ﺣﺎﺿﺮ‬
‫ﺍﺳﺖ‪ God Passes By .‬ﺷﺎﻫﮑﺎﺭ ﺗﺎﺭﻳﺦ ﻧﮕﺎﺭﻯ ﻭ ﻣﺘﲎ ﻓﻠﺴﻔﻰ‪ ،‬ﻋﻠﻤﻰ ﻭ ﻫﻨﺮﻯ ﺍﺳﺖ ﮐﻪ‬
‫ﺑﺮﺍﻯ ﭘﻰ ﺑﺮﺩﻥ ﺑﻪﻧﮑﺎﺕ ﺩﻗﻴﻘﻪ ﻋﻤﻴﻘﻪ ﻣﻨﺪﺭﺟﻪ ﺩﺭ ﺁﻥ ﺑﺎﻳﺪ ﺑﺎ ﮐﻤﺎﻝ ﺩﻗﹼﺖ ﺑﮑﺮ‪‬ﺍﺕ ﻣﻄﺎﻟﻌﻪ ﺷﻮﺩ‪.‬‬
‫ﺍﺯ ﺧﺼﺎﺋﺺ ﻋﻤﺪﻩ ﮐﺘﺎﺏ ﺑﺮﺭﺳﻰ ﻋﻠﻞ ﻭﻗﻮﻉ ﻭ ﻧﺘﺎﺋﺞ ﺣﻮﺍﺩﺙ ﺗﺎﺭﳜﻰ ﺍﻣﺮ ﺍﻋﻈﻢ ﺍﺳﺖ ﮐﻪ‬
‫ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﺩﺭ ﺁﺛﺎﺭ ﺗﺎﺭﻳﺦ ﻧﮕﺎﺭﺍﻥ ‪‬ﺎﺋﻰ ﮐﻤﺘﺮ ﺑﺪﺍﻥ ﺗﻮﺟ‪‬ﻪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺛﺮ ﻧﻔﻴﺲ ﺑﻪ ﻟﻮﺡ‬
‫ﻗﺮﻥ ﺍﺣﺒ‪‬ﺎﻯ ﻏﺮﺏ ﻧﻴﺰ ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﻭ ﺩﺭ ﺳﺎﻝ ‪ ١٩٤٤‬ﻣﻴﻼﺩﻯ ﲟﻨﺎﺳﺒﺖ ﻳﮑﺼﺪﻣﲔ ﺳﺎﻝ‬
‫ﻇﻬﻮﺭ ﺍﻣﺮ ﺍﻋﻈﻢ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ ﺁﻥ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ ﻧﺼﺮﺍﷲ ﻣﻮﺩ‪‬ﺕ ﲢﺖ‬
‫ﻋﻨﻮﺍﻥ " ﮐﺘﺎﺏ ﻗﺮﻥ ﺑﺪﻳﻊ" ﺍﳒﺎﻡ ﻳﺎﻓﺘﻪ ﻭ ﺁﻥ ﻧﻴﺰ ﻣﻨﺘﺸﺮ ﮔﺸﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺏ ‪ -‬ﺁﺛﺎﺭ ﺗﺎﺭﻳﺦ ﻧﮕﺎﺭﺍﻥ ‪‬ﺎﺋﻰ‪:‬‬
‫‪ -١‬ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ؛ ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﻳﺎﺭ ﳏﻤ‪‬ﺪ ﺯﺭﻧﺪﻯ )‪١٨٣١-١٨٩٢‬‬
‫ﻣﻴﻼﺩﻯ( ﻣﻠﻘﹼﺐ ﺍﺯ ﻗﻠﻢ ﺍ‪‬ﻰ ﺑﻪ " ﻧﺒﻴﻞ ﺍﻋﻈﻢ " ﺍﺳﺖ‪ .‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﮐﻪ ﺩﺭ ﮐﻮﺩﮐﻰ ﳐﺘﺼﺮﻯ‬
‫ﺧﻮﺍﻧﺪﻥ ﻭ ﻧﻮﺷﱳ ﻓﺮﺍﮔﺮﻓﺘﻪ ﻭ ﺗﺎ ﻧﻮﺟﻮﺍﱏ ﺩﺭ ﻣﻮﻃﻦ ﺧﻮﻳﺶ ﺑﻪ ﺷﺒﺎﱏ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻪ ﺩﺭ‬
‫ﻫﻔﺪﻩﺳﺎﻟﮕﻰ ﺩﺭ ﺳﺎﻝ ‪١٨٤٧‬ﻣﻴﻼﺩﻯ ﺑﺎ ﺍﻣﺮ ﺑﺪﻳﻊ ﺁﺷﻨﺎ ﺷﺪﻩ ﻭ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺣﺴﲔ‬
‫ﻣﻬﺠﻮﺭ ﺯﻭﺍﺭﻩﺍﻯ ﻭ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﺍﲰﻌﻴﻞ ﺫﺑﻴﺢ ﺯﻭﺍﺭﻩﺍﻯ ﻓﺎﺋﺰ ﺑﻪﺍﳝﺎﻥ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﻭﻯ ﺍﺯ‬
‫ﺁﻏﺎﺯ ﺍﳝﺎﻥ ﻋﺎﺷﻘﺎﻧﻪ ﻗﻴﺎﻡ ﲞﺪﻣﺖ ﮐﺮﺩﻩ ﻭ ﺑﻪﺗﻮﻓﻴﻘﺎﺕ ﻋﻈﻴﻤﻪ ﺩﺭ ﻣﻴﺪﺍﻥ ﺗﺒﻠﻴﻎ ﻧﺎﺋﻞ ﮔﺮﺩﻳﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﻧﺒﻴﻞ ﭘﺲ ﺍﺯ ﺻﻌﻮﺩ ﲨﺎﻝﺍ‪‬ﻰ ﻃﺎﻗﺖ ﻓﺮﻗﺖ ﻧﺪﺍﺷﺘﻪ ﻟﺬﺍ ﻣﺪ‪‬ﺗﻰ ﭘﺲ ﺍﺯ ﺻﻌﻮﺩ ﻣﺒﺎﺭﮎ‬
‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﲝﺮ ﻏﺮﻕ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﻧﺒﻴﻞ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ﻭ ﻧﻴﺰ ﭼﻨﺪ ﻣﺜﻨﻮﻯ ﻭ ﺍﺷﻌﺎﺭ ﺩﻳﮕﺮ ﻭ‬
‫ﻣﮑﺎﺗﺒﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺑﺎ ﺍﺻﺤﺎﺏ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﮐﻪ ﳘﻪ ﮔﻮﻳﺎﻯ ﻋﻤﻖ ﻋﺮﻓﺎﻥ ﻭ ﺍﻃﹼﻼﻋﺎﺕ ﺍﻣﺮﻯ ﻭ‬
‫ﺍﺩﰉ ﺍﻭﺳﺖ‪ .‬ﺗﺎﺭﻳﺦ ﺟﺎﻭﺩﺍﻧﻪ ﻧﺒﻴﻞ ﭼﻮﻥ ﮔﻮﻫﺮﻯ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺗﺎﺝ ﺗﺎﺭﻳﺦ ﻧﮕﺎﺭﻯ ﺩﺭ ﺩﻭﺭ ‪‬ﺎﺋﻰ‬
‫ﻣﻴﺪﺭﺧﺸﺪ‪ .‬ﻧﺒﻴﻞ ﻧﮕﺎﺭﺵ ﺗﺎﺭﻳﺦ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺳﺎﻝ ‪ ١٣٠٥‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ) ‪-١٨٨٨‬‬
‫‪١٨٨٧‬ﻣﻴﻼﺩﻯ( ﺁﻏﺎﺯ ﮐﺮﺩﻩ ﻭ ﭘﺲ ﺍﺯ ﺣﺪﻭﺩ ﻳﮏﺳﺎﻝ ﻭ ﻧﻴﻢ ﺁﻧﺮﺍ ﺑﭙﺎﻳﺎﻥ ﺑﺮﺩﻩ ﺍﺳﺖ)‪ .(١‬ﻟﺬﺍ‬
‫ﺑﺎﻳﺪ ﻭﻗﺎﻳﻊ ﺳﺎﳍﺎﻯ ‪ ١٣٠٧‬ﻗﻤﺮﻯ) ﺣﺪﻭﺩ ‪ ١٨٩٠‬ﻣﻴﻼﺩﻯ( ﺗﺎ ﺻﻌﻮﺩ ﲨﺎﻝ ﺍ‪‬ﻰ‬
‫)‪١٨٩٢‬ﻣﻴﻼﺩﻯ( ﺭﺍ ﺑﻌﺪﹰﺍ ﻧﻮﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﲞﺸﻬﺎﺋﻰ ﺍﺯ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺑﻪﺗﺼﻮﻳﺐ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻓﺎﺋﺰ‬
‫ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﻣﲑﺯﺍ ﺁﻗﺎﺟﺎﻥ ﺧﺎﺩﻡ ﺁﻬﻧﺎ ﺭﺍ ﺩﺭ ﺣﻀﻮﺭ ﻣﺒﺎﺭﮎ ﻗﺮﺍﺋﺖ ﻣﻴﻨﻤﻮﺩﻩ‬
‫ﻭ ﲨﺎﻝ ﺍ‪‬ﻰ ﺍﻇﻬﺎﺭ ﻗﺒﻮﻝ ﻭ ﺭﺿﺎﺀ ﻣﻴﻔﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﳘﭽﻨﲔ ﺻﻔﺤﺎﺗﻰ ﺍﺯ ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺑﻪ ﺗﺼﻮﻳﺐ ﻭ‬
‫ﺗﺼﺤﻴﺢ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺭﺳﻴﺪﻩ ﺍﺳﺖ)‪ .(٢‬ﻣﻨﺒﻊ ﺩﺍﻧﺶ ﻧﺒﻴﻞ ﺩﺭ ﻧﮕﺎﺭﺵ ﺗﺎﺭﻳﺦ ﺟﺎﻭﺩﺍﻧﻪﺍﺵ‬
‫ﺑﻴﺎﻧﺎﺕ ﮐﺘﱮ ﻭ ﺷﻔﺎﻫﻰ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ‪ ،‬ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﮔﺰﺍﺭﺵ ﮐﺘﱮ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﺍﺣﺒﺎﺏ‬
‫ﺍﺯ ﻣﺸﺎﻫﺪﺍﺕ ﻋﻴﲎ ﺧﻮﻳﺶ‪ ،‬ﻣﺸﺎﻫﺪﺍﺕ ﺷﺨﺼﻰ ﺧﻮﺩ ﻧﺒﻴﻞ ﻭ ﺍﻃﹼﺨﻼﻋﺎﺗﻰ ﺍﺳﺖ ﮐﻪ ﻃ ‪‬ﻰ ﭼﻨﺪ‬
‫ﲔ ﺍﻭ‪‬ﻟﲔ ﻭ ﮔﺮﻭﻫﻰ ﺍﺯ ﻣﺸﺎﻫﲑ ﺑﺎﺑﻴ‪‬ﻪ ﻭ ﺍﻫﻞ ‪‬ﺎﺀ ﺍﺯ ﲨﻠﻪ ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﻣﻮﺳﻰ‬
‫ﺩﻩ ﺳﺎﻝ ﺍﺯ ﺳﺎﺑﻘ ﹺ‬
‫ﱃﺍﻣﺮﺍﷲ ﻧﻴﻤﻪ ﳔﺴﺖ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞﺯﺭﻧﺪﻯ ﺭﺍ ﮐﻪ ﺣﺎﻭﻯ‬ ‫ﮐﻠﻴﻢ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺷﺮﺡ ﺣﻮﺍﺩﺙ ﻋﻬﺪ ﺍﻋﻠﻰ ﺍﺳﺖ ﻭ ﺑﻪﺧﺮﻭﺝ ﺣﻀﺮﺕ‪‬ﺎﺀﺍﷲ ﺍﺯ ﺍﻳﺮﺍﻥ ﻭ ﻋﺰﳝﺖ ﺑﻪﺑﻐﺪﺍﺩ ﺧﺎﲤﻪ‬
‫ﻣﻴﻴﺎﺑﺪ ﺗﻨﻘﻴﺢ ﻭ ﺗﻠﺨﻴﺺ ﳕﻮﺩﻩ ﻭ ﺑﻪﺍﻧﮕﻠﻴﺴﻰ ﺗﺮﲨﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻋﻨﻮﺍﻥ ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ " ‪The‬‬
‫‪ " Dawn Breakers‬ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﺮﲨﻪ ﭼﻨﺪ ﺑﺎﺭ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﻭﺳﻴﻠﻪ‬
‫ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏﻋﺒﺪﺍﳉﻠﻴﻞﺳﻌﺪ ﺍﺯ ﻗﻀﺎﺕ ﺑﺮﺟﺴﺘﻪ ﻭ ﻓﻀﻼﺀ ‪‬ﺎﺋﻰ ﻣﺼﺮ ﺑﺎ ﻋﻨﻮﺍﻥ " ﻣﻄﺎﻟﻊ‬
‫ﺍﻻﻧﻮﺍﺭ" ﺑﻪﻋﺮﰉ ﺗﺮﲨﻪ ﺷﺪﻩ ﻭ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻋﺒﺪﺍﳊﻤﻴﺪﺍﺷﺮﺍﻕﺧﺎﻭﺭﻯ ﻣﱳ ﻋﺮﰉ‬
‫ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ ﺭﺍ ﺑﻪﻓﺎﺭﺳﻰ ﺗﺮﲨﻪ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﺮﲨﻪ ﻧﻴﺰ ﭼﻨﺪ ﺑﺎﺭ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪(٣) .‬‬
‫ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺩﺭ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺯ ﺗﺎﺭﻳﺦ ﺧﻮﻳﺶ ﺧﺼﻮﺻﹰﺎ ﺩﺭ ﺳﻪ ﻓﺼﻞ‪ :‬ﺑﻌﺜﺖ ﺣﻀﺮﺕ ﺑﺎﺏ‪،‬‬
‫ﺳﻔﺮ ﻃﺎﻫﺮﻩ ﺍﺯ ﮐﺮﺑﻼ ﺑﻪ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﺍﺟﺘﻤﺎﻉ ﺍﺻﺤﺎﺏ ﺩﺭ ﺑﺪﺷﺖ ﻭ ﻭﺍﻗﻌﻪ ﺗﲑﺍﻧﺪﺍﺯﻯ ﺑﻪ‬
‫ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ ﺑﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺣﻮﺍﺩﺙ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﻭ‬
‫ﺍﻃﺨ‪‬ﻼﻋﺎﺕ ﺍﺭﺯﴰﻨﺪﻯ ﺭﺍ ﺑﺮﺍﻯ ﺁﻳﻨﺪﮔﺎﻥ ﲜﺎﻯ ﻬﻧﺎﺩﻩ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﻧﺒﻴﻞ ﺩﺭ ﺧﺼﻮﺹ ﺣﻴﺎﺕ‬
‫ﻃﺎﻫﺮﻩ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ﺩﺭ ﻬﻧﺎﻳﺖ ﺍﺳﺘﺤﮑﺎﻡ ﺍﺳﺖ‪ .‬ﺗﻨﻬﺎ ﭼﻨﺪ ﻧﮑﺘﻪ ﺍﺯ ﺗﺎﺭﻳﺦ ﺍﻭ ﺩﺭ ﺑﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺑﺎﻳﺪ ﺑﺎ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺧﺼﻮﺻﹰﺎ ﳏﺘﻮﺍﻯ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ﻭ ﮐﺘﺎﺏ ﻗﺮﻥ ﺑﺪﻳﻊ ﺗﻄﺒﻴﻖ ﺷﻮﺩ ﻭ ﺍﻳﻦ‬
‫ﺍﻣﺮ ﺩﺭ ﻃ ‪‬ﻰ ﻣﱳ ﮐﺘﺎﺏ ﺣﺎﺿﺮ ﺍﳒﺎﻡ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﻧﻮﺷﺘﻪ ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ‪ :‬ﺍﺟﺪﺍﺩ ﺟﻨﺎﺏ ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﻣﻌﺮﻭﻑ ﺑﻪ ﻋﺮﺏ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ‬
‫ﺑﺰﺭﮔﺎﻥ ﮐﺮﺑﻼ ﺑﻮﺩﻧﺪ‪ .‬ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﻣﺮﺩﻯ ﻓﺎﺿﻞ ﻭ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﻓﺪﺍﮐﺎﺭ ﻭ ﻣﻘﺮ‪‬ﺏ ﺟﻨﺎﺏ‬
‫ﺳﻴ‪‬ﺪﮐﺎﻇﻢﺭﺷﱴ ﺑﻮﺩ ﻭ ﺩﺭ ﮐﺮﺑﻼ ﻣﮋﺩﻩ ﻇﻬﻮ ﺭﺍ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺷﻨﻴﺪ ﻭ ﻣﺆﻣﻦ ﮔﺸﺖ‪(٤) .‬‬
‫ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﺩﺭ ﳘﺎﻥ ﺁﻏﺎﺯ ﻇﻬﻮﺭ ﺑﻪﺷﲑﺍﺯ ﺭﻓﺖ ﻭﻟﮑﻦ ﭼﻮﻥ ﺑﻴﻤﺎﺭ ﺑﻮﺩ ﺩﺭ ﺭﻭﺯﻫﺎﻯ ﳔﺴﺖ‬
‫ﺗﻮﻓﻴﻖ ﺯﻳﺎﺭﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﻧﻴﺎﻓﺖ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺮﺍﻯ ﺍﻭ ﭘﻴﻐﺎﻡ ﻓﺮﺳﺘﺎﺩﻧﺪ ﮐﻪ ﺑﻪﻋﻴﺎﺩﺕ ﺍﻭ‬
‫ﺗﺸﺮﻳﻒ ﺧﻮﺍﻫﻨﺪ ﺑﺮﺩ‪ ،‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﳘﺮﺍﻩ ﻏﻼﻡ ﺣﺒﺸﻰ ﺑﻪﻋﻴﺎﺩﺕ ﻭﻯ ﺭﻓﺘﻨﺪ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺩﺍﺳﺘﺎﻥ‬
‫ﺗﺸﺮ‪‬ﻑ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺁﻥ ﺷﺐ ﺑﻪﺣﻀﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺮﺍﻯ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺍﻳﻨﮕﻮﻧﻪ ﺗﻌﺮﻳﻒ‬
‫ﮐﺮﺩﻩ ﺍﺳﺖ‪" :‬ﺣﻀﺮﺕ ﺑﺎﺏ ﲟﻦ ﭘﻴﻐﺎﻡ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻭﺭﻭﺩ ﺑﻪﺍﻃﺎﻕ ﭼﺮﺍﻍ ﺭﺍ ﺧﺎﻣﻮﺵ‬
‫ﮐﻨﻢ‪ .‬ﻭﻗﱴ ﻭﺍﺭﺩ ﺍﻃﺎﻕ ﺷﺪﻧﺪ ﺗﺎﺭﻳﮏ ﺑﻮﺩ‪ .‬ﻣﻦ ﺩﺭ ﺁﻥ ﺗﺎﺭﻳﮑﻰ ﺩﺍﻣﻦ ﻣﺒﺎﺭﮎ ﺭﺍ ﮔﺮﻓﺘﻢ ﻭ ﺑﺎ‬
‫ﮐﻤﺎﻝ ﺗﻀﺮ‪‬ﻉ ﻋﺮﺽ ﮐﺮﺩﻡ ﺍﻯ ﻣﻮﻻﻯ ﳏﺒﻮﺏ ﺭﺟﺎﺀ ﺩﺍﺭﻡ ﺗﻀﺮ‪‬ﻉ ﻣﺮﺍ ﺑﺸﻨﻮﻯ ﻭ ﺁﺭﺯﻭﻯ ﻣﺮﺍ‬
‫ﺑﺮﺁﺭﻯ ﺗﺎ ﺩﺭ ﺭﺍﻩ ﺗﻮ ﺷﻬﻴﺪ ﺷﻮﻡ‪ .‬ﺟﺰ ﺗﻮ ﮐﺲ ﺩﻳﮕﺮﻯ ﳕﻴﺘﻮﺍﻧﺪ ﻣﺮﺍ ﺑﺎﻳﻦ ﻣﻮﻫﺒﺖ ﮐﱪﻯ‬
‫ﺑﺮﺳﺎﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻓﺮﻣﻮﺩﻧﺪ ﺍﻯ ﺷﻴﺦ ﻣﻦﻫﻢ ﳘﲔ ﺁﺭﺯﻭﺭ ﺭﺍ ﺩﺍﺭﻡ ﮐﻪ ﺩﺭ ﺭﺍﻩ ﳏﺒﻮﺏ ﻓﺪﺍﺀ ﺷﻮﻡ‪،‬‬
‫ﺑﻴﺎ ﻣﺎ ﻫﺮ ﺩﻭ ﺩﺳﺖ ﺑﺪﺍﻣﻦ ﳏﺒﻮﺏ ﻭﺍﻗﻌﻰ ﺑﺰﻧﻴﻢ ﻭ ﺍﺯ ﺍﻭ ﺑﻄﻠﺒﻴﻢ ﮐﻪ ﺁﺭﺯﻭﻯ ﻣﺎ ﺭﺍ ﺑﺮﺁﻭﺭﺩ‪ .‬ﻣﻦ‬
‫ﺑﺘﻮ ﻗﻮﻝ ﻣﻴﺪﻫﻢ ﮐﻪ ﺩﻋﺎ ﮐﻨﻢ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺗﺸﺮ‪‬ﻑ ﺑﻪﺣﻀﻮﺭ ‪‬ﺘﺮﻳﻦ ﳏﺒﻮﺏ ﺭﺍ ﺑﺮﺍﻯ ﺗﻮ ﻓﺮﺍﻫﻢ‬
‫ﮐﻨﺪ‪ .‬ﻭﻗﱴ ﺑﻪﺣﻀﻮﺭ ﺍﻭ ﻣﺸﺮ‪‬ﻑ ﺷﺪﻯ ﻣﺮﺍ ﺑﻴﺎﺩ ﺁﻭﺭ‪ .‬ﺁﻥ ﺭﻭﺯ ﺧﻴﻠﯽ ﻋﻈﻴﻢ ﺍﺳﺖ‪ ،‬ﭼﺸﻢ‬
‫ﺭﻭﺯﮔﺎﺭ ﭼﻨﺎﻥ ﺭﻭﺯﻯ ﺭﺍ ﻧﺪﻳﺪﻩ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﻭﻗﱴ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﺗﺸﺮﻳﻒ ﺑﱪﻧﺪ ﻣﺒﻠﻐﻰ ﲟﻦ‬
‫ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻫﺮﭼﻪ ﺧﻮﺍﺳﺘﻢ ﻗﺒﻮﻝ ﻧﮑﻨﻢ ﳑﮑﻦ ﻧﺸﺪ‪ .‬ﺑﺎ ﺍﺻﺮﺍﺭ ﻣﺮﺍ ﻭﺍﺩﺍﺭ ﺑﻘﺒﻮﻝ ﻓﺮﻣﻮﺩﻧﺪ‪.‬‬
‫ﺑﻌﺪ ﺑﺮﺧﺎﺳﺘﻪ ﺗﺸﺮﻳﻒ ﺑﺮﺩﻧﺪ‪ .‬ﮐﻠﻤﻪ ‪‬ﺘﺮﻳﻦ ﳏﺒﻮﺏ ﮐﻪ ﻓﺮﻣﻮﺩﻧﺪ ﻣﺮﺍ ﻣﺘﺤﻴ‪‬ﺮ ﮐﺮﺩ ﮐﻪ ﻣﻘﺼﻮﺩ‬
‫ﮐﻴﺴﺖ‪ .‬ﺍﻭ‪‬ﻝ ﺧﻴﺎﻝ ﮐﺮﺩﻡ ﮐﻪ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺍﺳﺖ ﺑﻌﺪ ﺣﺪﺱ ﺯﺩﻡ ﮐﻪ ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺳﻴ‪‬ﺪ‬
‫ﻋﻠ ‪‬ﻮ)‪ (٥‬ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺗﺮﺩﻳﺪ ﺑﻮﺩﻡ ﻭ ﳕﻰ ﺩﺍﻧﺴﺘﻢ ﭼﻄﻮﺭ ﺍﻳﻦ ﺭﺍﺯ ﺭﺍ ﮐﺸﻒ ﮐﻨﻢ‪ .‬ﺑﻌﺪﻫﺎ ﮐﻪ‬
‫ﺑﻪﺣﻀﻮﺭ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻣﺸﺮ‪‬ﻑ ﺷﺪﻡ ﻳﻘﲔ ﮐﺮﺩﻡ ﮐﻪ ﻣﻘﺼﻮﺩ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺯ ‪‬ﺘﺮﻳﻦ‬
‫ﳏﺒﻮﺏ ﮐﻪ ﺩﺭ ﺭﺍﻩ ﺍﻭ ﺁﺭﺯﻭ ﺟﺎﻧﻔﺸﺎﱏ ﺩﺍﺷﺘﻨﺪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﻮﺩﻧﺪ"‪ (٦) .‬ﭼﻮﻥ ﺍﻗﺎﻣﺖ ﺷﻴﺦ‬
‫ﺳﻠﻄﺎﻥ ﺩﺭ ﺷﲑﺍﺯ ﺩﺭ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﺻﻼﺡ ﻧﺒﻮﺩ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﭘﺲ ﺍﺯ ﮐﺴﺐ ‪‬ﺒﻮﺩﻯ‬
‫ﺑﻪﮐﺮﺑﻼ ﺑﺮﮔﺮﺩﺩ ﻭ ﲞﺪﻣﺖ ﺍﻣﺮ ﺟﺪﻳﺪ ﺍﺩﺍﻣﻪ ﺩﻫﺪ‪ .‬ﻭﻯ ﺩﺭ ﮐﺮﺑﻼ ﺩﺭ ﺧﺪﻣﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺑﻮﺩ ﻭ ﺑﻪﻧﺸﺮ ﻧﻔﺤﺎﺕﺍﷲ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺖ ﻭ ﺍﻭﺍﻣﺮ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺎ ﺟﺎﻥ ﻭ ﺩﻝ ﺍﺟﺮﺍﺀ ﻣﻰﳕﻮﺩ‪ .‬ﻫﻨﮕﺎﻡ‬
‫ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﮐﺮﺑﻼ ﺑﻮﺩ ﻭ ﻫﻢ ﺩﺭﺁﳒﺎ ﺑﻮﺩ ﮐﻪ ﺑﺪﺍﻡ ﻧﲑﻧﮕﻬﺎﻯ ﺳﻴ‪‬ﺪﻋﻠ ‪‬ﻮ ﺍﻓﺘﺎﺩ‪.‬‬
‫ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﺧﻮﺩ ﺭﺍ ﻭﺻ ‪‬ﻰ ﺳﻴ‪‬ﺪﻋﻠ ‪‬ﻮ ﮐﻪ ﺩﻋﺎﻭﻯ ﻭﺍﻫﻰ ﺩﺍﺷﺖ ﻣﻰﺩﺍﻧﺴﺖ‪ .‬ﺍﺯ ﻗﻀﺎ ﺟﻨﺎﺏ‬
‫ﺣﺎﺝ ﺳﻴ‪‬ﺪﺟﻮﺍﺩﮐﺮﺑﻼﺋﻰ ﻧﻴﺰ ﺩﺭ ﺩﺍﻡ ﺣﻴﻞ ﺳﻴ‪‬ﺪﻋﻠ ‪‬ﻮ ﮔﺮﻓﺘﺎﺭ ﺑﻮﺩ‪ .‬ﺩﺭ ﺳﺎﻝ ‪١٢٦٧‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ)‬
‫‪١٨٥١‬ﻣﻴﻼﺩﻯ( ﮐﻪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﻪﮐﺮﺑﻼ ﺗﺸﺮﻳﻒ ﺑﺮﺩﻧﺪ ﺷﻴﺦﺳﻠﻄﺎﻥ ﺭﺍ ﻧﺼﻴﺤﺖ ﻭ‬
‫ﻫﺪﺍﻳﺖ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺣﺎﺝ ﺳﻴ‪‬ﺪﺟﻮﺍﺩﮐﺮﺑﻼﺋﻰ ﻧﻴﺰ ﻣﺘﻨﺒ‪‬ﻪ ﺷﺪ‪ .‬ﺍﺻﺤﺎﺏ ﺍﺯ ﮔﺮﺩ ﺳﻴ‪‬ﺪﻋﻠ ‪‬ﻮ ﺩﻭﺭ‬
‫ﮔﺸﺘﻨﺪ ﻭ ﭼﻮﻥ ﺍﻭ ﺧﻮﺩ ﺭﺍ ﺗﻨﻬﺎ ﻳﺎﻓﺖ ﺑﻪﻋﻈﻤﺖ ﻣﻘﺎﻡ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺍﻋﺘﺮﺍﻑ ﮐﺮﺩﻩ ﺗﻮﺑﻪ ﳕﻮﺩ‬
‫ﻭ ﺳﻮﮔﻨﺪ ﻳﺎﺩ ﮐﺮﺩ ﮐﻪ ﺩﻳﮕﺮ ﻟﺐ ﺑﺪﻳﻨﮕﻮﻧﻪ ﻳﺎﻭﻩﮔﻮﺋﻴﻬﺎ ﻧﮕﺸﺎﻳﺪ‪ (٧) .‬ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﺑﻪﺍﻣﺮ‬
‫ﲨﺎﻝﺍ‪‬ﻰ ﻣﺆﻣﻦ ﮔﺸﺖ ﻭ ﻬﻧﺎﻳﺖ ﻋﺸﻖ ﺭﺍ ﺑﻪﺁﻥ ﺣﻀﺮﺕ ﻭ ﺣﻀﺮﺕﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺍﺷﺖ‪ .‬ﺩﺧﺘﺮ‬
‫ﻧﺎﻣﱪﺩﻩ ﳘﺴﺮ ﺟﻨﺎﺏ ﻣﲑﺯﺍﻣﻮﺳﻰ ﮐﻠﻴﻢ ﺑﺮﺍﺩﺭ ﺑﻠﻨﺪ ﺍﺧﺘﺮ ﲨﺎﻝﺍ‪‬ﻰ ﺑﻮﺩ‪ .‬ﳘﲔ ﺷﻴﺦﺳﻠﻄﺎﻥ ﺑﻮﺩ‬
‫ﮐﻪ ﺑﻌﺪﻫﺎ ﺍﺯ ﺑﻐﺪﺍﺩ ﺑﻪ ﮐﺮﺩﺳﺘﺎﻥ ﺭﻓﺖ ﻭ ﺩﺭ ﺍﻟﺘﺰﺍﻡ ﲨﺎﻝﺍ‪‬ﻰ ﺑﻪﺑﻐﺪﺍﺩ ﻣﺮﺍﺟﻌﺖ ﳕﻮﺩ‪ .‬ﻣﮑﺘﻮﰉ ﺍﺯ‬
‫ﺟﻨﺎﺏ ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﺑﻪﻋﺮﰉ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ ﮐﻪ ﺑﺴﺎﻝ ‪ ١٢٦٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬
‫)‪١٨٤٧‬ﻣﻴﻼﺩﻯ( ﺍﺯ ﮐﺮﺑﻼ ﺧﻄﺎﺏ ﺑﻪﺑﺎﺑﻴﺎﻥ ﺍﻳﺮﺍﻥ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻋﲔ ﺍﻳﻦ ﻣﮑﺘﻮﺏ ﺩﺭ ﺟﻠﺪ‬
‫ﺳﻮﻡ ﻇﻬﻮﺭﺍﳊﻖ )ﺻﺺ ‪(٢٤٥-٢٥٩‬ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﻓﺎﺿﻞﻣﺎﺯﻧﺪﺭﺍﱏ ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﻗﺪﻣﺖ ﺍﻳﻦ‬
‫ﺤﺖ ﻣﻄﺎﻟﺐ ﺁﻥ ﮐﻪ ﻧﺎﺷﻰ ﺍﺯ ﻣﺸﺎﻫﺪﺍﺕ ﻋﻴﲎ ﻧﻮﻳﺴﻨﺪﻩ ﺍﺳﺖ ﻧﮕﺎﺭﻧﺪﻩ ﺭﺍ‬ ‫ﺳﻨﺪ ﺍﺭﺯﴰﻨﺪ ﻭ ﺻ ‪‬‬
‫ﺑﺮﺁﻥ ﺩﺍﺷﺖ ﮐﻪ ﻣﮑﺘﻮﺏ ﻣﻮﺭﺩ ﲝﺚ ﺭﺍ ﺍﺯ ﻣﻨﺎﺑﻊ ﻣﻬﻤ‪‬ﻪ ﺷﺮﺡ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺍﻧﺪ‪ .‬ﺩﺭ‬
‫ﺍﻳﻦ ﻣﮑﺘﻮﺏ ﺑﻪﺑﺮﺧﻰ ﺍﺯ ﻭﻗﺎﻳﻊ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﺩﺭ ﺳﺎﳍﺎﻯ ﳔﺴﺘﲔ ﻇﻬﻮﺭ ﺣﻀﺮﺕ‬
‫ﻼ ﺍﲪﺪﺣﺼﺎﺭﻯ ﻋﻠﻴﻪ ﺁﻥ ﺟﻨﺎﺏ‪ ،‬ﻣﻘﺎﻣﺎﺕ‬ ‫ﺑﺎﺏ‪ ،‬ﺍﻗﺪﺍﻣﺎﺕ ﮔﺮﻭﻫﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﺧﺼﻮﺻﹰﺎ ﻣ ﹼ‬
‫ﻋﻠﻤﻰ ﻭ ﺭﻭﺣﺎﱏ ﻃﺎﻫﺮﻩ ﻭ ﺗﺄﻟﻴﻔﺎﺕ ﺍﻭ ﺍﺷﺎﺭﻩ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﻣﱳ ﻣﮑﺘﻮﺏ ﺭﻭﺷﻦ ﻣﻴﺸﻮﺩ ﮐﻪ‬
‫ﺷﻴﻮﻩﻫﺎﻯ ﺍﻧﻘﻼﰉ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺗﺎ ﭼﻪ ﺣ ‪‬ﺪ ﻣﻮﺭﺩ ﳐﺎﻟﻔﺖ ﮔﺮﻭﻫﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ‪.‬‬
‫‪ -٣‬ﺗﺎﺭﻳﺦ ﻣﲑﺯﺍ ﺣﺴﲔ ﳘﺪﺍﱏ‪ :‬ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﺣﺴﲔ ﳘﺪﺍﱏ ﺩﺍﺋﻰ ﺟﻨﺎﺏ ﺣﺎﺝ ﺻﺪﺭﳘﺪﺍﱏ‬
‫ﻣﻠﻘﹼﺐ ﺑﻪﺻﺪﺭﺍﻟﺼ‪‬ﺪﻭﺭ ﺍﺳﺖ‪ (٨) .‬ﺟﻨﺎﺏ ﺭﺿﺎﺧﺎﻥ ﺗﺮﮐﻤﺎﻥ ﺍﺯ ﺍﺻﺤﺎﺏ ﺟﺎﻧﻔﺸﺎﻥ ﻋﻬﺪ ﺍﻋﻠﻰ‬
‫ﮐﻪ ﺩﺭ ﺣﻮﺍﺩﺙ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﺑﻪﺷﻬﺎﺩﺕ ﺭﺳﻴﺪﻩ ﻧﻴﺰ ﺍﺯ ﻣﻨﺴﻮﺑﺎﻥ ﻣﲑﺯﺍ ﺣﺴﲔ ﺍﺳﺖ‪ (٩) .‬ﻣﲑﺯﺍ‬
‫ﺣﺴﲔ ﺩﺭ ﺁﻏﺎﺯ ﻣﺸﺮﺏ ﻋﺮﻓﺎﱏ ﺩﺍﺷﺖ ﻭ ﺑﺎ ﺍﻫﻞ ﺗﺼﻮ‪‬ﻑ ﳏﺸﻮﺭ ﺑﻮﺩ‪ .‬ﭼﻮﻥ ﻣﺮﺩﻯ ﺍﺩﻳﺐ‪،‬‬
‫ﺧﻄﺎﹼﻁ ﻭ ﺯﺑﺎﻥ ﺩﺍﻥ ﺑﻮﺩ ﺑﻌﻨﻮﺍﻥ ﻣﻨﺸﻰ ﻳﮏ ﺍﺯ ﻭﺯﺭﺍﺀ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦﺷﺎﻩ ﺑﮑﺎﺭ ﺍﺷﺘﻐﺎﻝ ﻳﺎﻓﺖ ﻭ‬
‫ﺍﻧﺪﮎ ﺍﻧﺪﮎ ﺩﺭ ﺩﺭﺑﺎﺭ ﺷﺎﻩ ﻣﻘﺮ‪‬ﺏ ﮔﺸﺖ‪ .‬ﺩﺭ ﺳﻔﺮ ﳔﺴﺖ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻨﺸﺎﻩ ﺑﻪﺍﺭﻭﭘﺎ‬
‫)‪١٨٧٣‬ﻣﻴﻼﺩﻯ(ﺍﻭ ﻧﻴﺰ ﺍﺯ ﳘﺮﺍﻫﺎﻥ ﺷﺎﻩ ﺑﻮﺩ ﻭ ﲡﺎﺭﺏ ﺧﻮﰉ ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪ .‬ﻫﻨﮕﺎﻡ ﻣﺮﺍﺟﻌﺖ‬
‫ﺑﻪﺍﻳﺮﺍﻥ ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺍﻗﺎﻣﺖ ﳕﻮﺩ‪ .‬ﭼﻮﻥ ﺑﻪﺍﻳﺮﺍﻥ ﺑﺮﮔﺸﺖ ﺑﺎﺗ‪‬ﻬﺎﻡ ﺍﳝﺎﻥ ﺑﻪﺍﻣﺮﺍﻋﻈﻢ ﺯﻧﺪﺍﱏ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﺩﺭ ﺁﻥ ﺍﻳ‪‬ﺎﻡ )ﺳﺎﻝ‪١٢٩١‬ﻩ‪.‬ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ‪ ١٨٧٤‬ﻣﻴﻼﺩﻯ( ﺁﻗﺎﲨﺎﻝﺑﺮﻭﺟﺮﺩﻯ ﺑﺎ ﮔﺮﻭﻫﻰ‬
‫ﺍﺯ ﻋﻠﻤﺎﺀ ﺷﻴﻌﻰ ﺩﺭ ﳎﻠﺲ ﳐﺼﻮﺹ ﻣﺒﺎﺣﺜﻪ ﻭ ﻣﺒﺎﻫﻠﻪ ﮐﺮﺩﻩ ﻭ ﺑﺮ ﺍﺛﺮ ﻋﺪﻡ ﺭﻋﺎﻳﺖ ﺍﺻﻮﻝ‬
‫ﺣﮑﻤﺖ ﺿﻮﺿﺎﺀ ﭘﺪﻳﺪ ﮔﺸﺘﻪ ﺑﻮﺩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﻗﺎﲨﺎﻝﺑﺮﻭﺟﺮﺩﻯ ﻭ ﺗﲎ ﭼﻨﺪ ﻭ ﺍﺯ ﲨﻠﻪ‬
‫ﻣﲑﺯﺍﺣﺴﲔ ﮔﺮﻓﺘﺎﺭ ﺯﻧﺪﺍﻥ ﺷﺪﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺭﻫﺎﺋﻰ ﺍﺯ ﺯﻧﺪﺍﻥ ﺩﺭ ﺩﻓﺘﺮ ﻣﺎﻧﮑﺠﻰ ‪Manakji‬‬
‫ﺳﺮﭘﺮﺳﺖ ﺯﺭﺗﺸﺘﻴﺎﻥ ﺍﻳﺮﺍﻥ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺑﮑﺎﺭ ﺍﻧﺸﺎﺀ ﻭ ﺿﻤﻨﹰﺎ ﻣﻄﺎﻟﻌﻪ ﻭ ﲢﻘﻴﻖ ﻭ ﺗﺄﻟﻴﻒ‬
‫ﭘﺮﺩﺍﺧﺖ‪ (١٠).‬ﻣﲑﺯﺍﺣﺴﲔ ﺩﺭ ﺳﺎﻝ ‪١٢٩٩‬ﻩ‪.‬ﻗﻤﺮﻯ )ﺣﺪﻭﺩ‪ ١٨٨٢-١٨٨١‬ﻣﻴﻼﺩﻯ( ﺩﺭ‬
‫ﺭﺷﺖ ﺻﻌﻮﺩ ﳕﻮﺩ‪.‬‬
‫ﻣﲑﺯﺍﺣﺴﲔ ﺑﻴﻨﻬﺎﻳﺖ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻣﺎﻧﮑﺠﻰ ﺑﻮﺩ ﻭ ﻳﮏ ﺷﺐ ﮐﻪ ﺩﺭ ﺧﺎﻧﻪ ﻣﺎﻧﮑﺠﻰ ﻣﻬﻤﺎﻥ ﺑﻮﺩ‬
‫ﻣﻴﺰﺑﺎﻥ ﺍﺯ ﻭﻯ ﺩﺭﺧﻮﺍﺳﺖ ﳕﻮﺩ ﮐﻪ ﮐﺘﺎﰉ ﺩﺭ ﺑﺎﺏ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ﺑﺪﻳﻊ ﺑﻨﮕﺎﺭﺩ ﻭ ﻧﺎﻣﱪﺩﻩ ﻗﺒﻮﻝ‬
‫ﳕﻮﺩ‪ .‬ﻣﲑﺯﺍ ﺣﺴﲔ ﺍﺯ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺑﺮﺍﻯ ﻧﮕﺎﺭﺵ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ﮐﻤﮏ ﻃﻠﺒﻴﺪ ﻭ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ‬
‫ﻧﻴﺰ ﺑﺮﺧﻰ ﻣﻮﺍ ‪‬ﺩ ﻻﺯﻣﻪ ﺧﺼﻮﺻﹰﺎ ﻣﺴﻤﻮﻋﺎﺕ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺟﻨﺎﺏ ﺣﺎﺝ ﺳﻴ‪‬ﺪﺟﻮﺍﺩﮐﺮﺑﻼﺋﻰ ﺩﺭ‬
‫ﺍﺧﺘﻴﺎﺭ ﺍﻭ ﮔﺬﺍﺷﺖ ﻭ ﺍﺯ ﻭﻯ ﺧﻮﺍﺳﺖ ﮐﻪ ﻧﺴﺨﻪ ﺧﻄﹼﻰ ﺗﺎﺭﻳﺦ ﺣﺎﺝﻣﲑﺯﺍ ﺟﺎﱏ ﮐﺎﺷﺎﱏ ﺭﺍ‬
‫ﺑﺪﺳﺖ ﺁﻭﺭﺩ ﻭ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺁﻥ ﻣﱳ ﻭ ﻧﻴﺰ ﺩﻭ ﮐﺘﺎﺏ ﻧﺎﺳﺦﺍﻟﺘ‪‬ﻮﺍﺭﻳﺦ ﻭ ﺭﻭﺿﺔ ﺍﻟﺼ‪‬ﻔﺎﻯ ﻧﺎﺻﺮﻯ‬
‫) ﺑﻌﻨﻮﺍﻥ ﻣﺴﺘﻨﺪ ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺗﺎﺭﻳﺦ ﺭﻭﺯ ﻭ ﻣﺎﻩ ﻭ ﺳﺎﻝ ﻭﻗﻮﻉ ﺣﻮﺍﺩﺙ ﻋﻬﺪﺍﻋﻠﻰ( ﺑﻨﮕﺎﺭﺵ ﺗﺎﺭﻳﺦ‬
‫ﺧﻮﺩ ﭘﺮﺩﺍﺯﺩ‪ .‬ﺳﭙﺲ ﺍﻭﺭﺍﻕ ﺧﻄﹼﻰ ﺭﺍ ﺑﺘﺪﺭﻳﺞ ﻧﺰﺩ ﺣﺎﺝﺳﻴ‪‬ﺪﺟﻮﺍﺩﮐﺮﺑﻼﺋﻰ ﺑﺮﺍﻯ ﺗﺄﺋﻴﺪ ﻭ ﺗﺼﺤﻴﺢ‬
‫ﺑﻔﺮﺳﺘﺪ‪ .‬ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﻣﻘﺪ‪‬ﻣﻪﺍﻯ ﺑﺮﺍﻯ ﺿ ‪‬ﻢ ﺑﻪﮐﺘﺎﺏ ﻣﲑﺯﺍﺣﺴﲔ ﻧﻮﺷﺖ ﻭ ﺍﻭﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﻘﺪ‪‬ﻣﻪ‬
‫ﺑﺮﻋﺎﻳﺖ ﺍﻧﺼﺎﻑ ﻭ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺖ ﺗﺸﻮﻳﻖ ﳕﻮﺩ‪ .‬ﻣﲑﺯﺍﺣﺴﲔ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﺭﺍ ﺩﺭ‬
‫ﺩﻭ ﳎﹼﻠﺪ ﺗﺄﻟﻴﻒ ﳕﺎﻳﺪ‪ .‬ﺟﻠﺪ ﳔﺴﺖ ﺩﺭ ﺑﻴﺎﻥ ﺣﻴﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺟﻠﺪ ﺩﻭﻡ ﺩﺭ ﺧﺼﻮﺹ‬
‫ﺣﻴﺎﺕ ﲨﺎﻝﺍ‪‬ﻰ‪ .‬ﻣﲑﺯﺍﺣﺴﲔ ﺑﺮﭘﺎﻳﻪ ﺍﻃﹼﻼﻋﺎﺕ ﻭ ﻧﻈﺮﻳ‪‬ﺎﺕ ﻭﺍﺻﻠﻪ ﺍﺯ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ‬
‫ﺑﻨﮕﺎﺭﺵ ﺟﻠﺪ ﳔﺴﺖ ﻣﺒﺎﺩﺭﺕ ﮐﺮﺩ ﻭﻟﮑﻦ ﻣﺎﻧﮑﺠﻰ ﻭﻯ ﺭﺍ ﺑﺮﺁﻥ ﺩﺍﺷﺖ ﮐﻪ ﺗﻐﻴﲑﺍﺗﻰ ﺩﺭ ﺗﺎﺭﻳﺦ‬
‫ﺧﻮﺩ ﺩﻫﺪ ﻭ ﺍﺻﻮ ﹼﻻ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﻄﺎﻟﺐ ﺭﺍ ﺷﺨﺼﹰﺎ ﺑﻪﻣﲑﺯﺍﺣﺴﲔ ﺩﻳﮑﺘﻪ ﻣﻰﳕﻮﺩ ﮐﻪ ﺑﻨﮕﺎﺭﺩ‪.‬‬
‫ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺷﻴﻮﻩ ﻧﮕﺎﺭﺵ ﻭ ﳏﺘﻮﺍﻯ ﮐﺘﺎﺏ ﺑﺎ ﻣﻴﻞ ﻣﺆﻟﹼﻒ ﺗﻮﺍﻓﻖ ﮐﺎﻣﻞ ﻧﺪﺍﺷﺖ‪ .‬ﺮﺣﺎﻝ ﻋﻤﺮ‬
‫ﺟﻨﺎﺏ ﻣﲑﺯﺍﺣﺴﲔ ﳘﺪﺍﱏ ﮐﻔﺎﻑ ﻧﺪﺍﺩﮐﻪ ﺟﻠﺪ ﺩﻭﻡ ﮐﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﺭﺍ ﺑﻨﻮﻳﺴﺪ‪ .‬ﻗﺼﺪ‬
‫ﺣﻘﻴﻘﻰ ﻧﺎﻣﱪﺩﻩ ﺗﺼﺤﻴﺢ ﻭ ﺗﮑﻤﻴﻞ ﺗﺎﺭﻳﺦ ﺣﺎﺝ ﻣﲑﺯﺍﺟﺎﱏ ﺑﻮﺩﻩ ﮐﻪ ﮔﺎﻩ ﺑﺪﺍﻥ ﻧﺎﺋﻞ ﺷﺪﻩ ﻭ ﮔﺎﻩ‬
‫ﺑﻌﻠﹼﺖ ﺩﺧﺎﻟﺖ ﻣﺎﻧﮑﺠﻰ ﺩﺭ ﮐﺎﺭ ﺗﺄﻟﻴﻒ ﲢﻘﻖ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻣﱳ ﺍﺻﻠﯽ ﻓﺎﺭﺳﻰ ﮐﺘﺎﺏ ﺗﺎ ﮐﻨﻮﻥ‬
‫ﺑﻄﺒﻊ ﻧﺮﺳﻴﺪﻩ ﻭﻟﮑﻦ ﺍﺯ ﳘﺎﻥ ﺯﻣﺎﻥ ﺗﺄﻟﻴﻒ ﻧﺴﺦ ﺧﻄﹼﻰ ﻣﺘﻌﺪ‪‬ﺩ ﺍﺯ ﺁﻥ ﻓﺮﺍﻫﻢ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﻏﺎﻟﺐ‬
‫ﺍﻳﻦ ﻧﺴﺦ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺍﺧﺘﻼﻑ ﺩﺍﺷﺘﻪ ﻭ ﮐﺎﺗﺒﲔ ﰉﺍﻃﹼﻼﻉ ﺑﻪﺫﻭﻕ ﻭ ﺳﻠﻴﻘﻪ ﺧﻮﻳﺶ ﺩﺭ ﻣﱳ‬
‫ﺗﻐﻴﲑﺍﺗﻰ ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﺍﻳﻦ ﺳﻄﻮﺭ ﺣﺪﻭﺩ ﭼﻬﻞ ﻭ ﭘﻨﺞ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻓﺘﺢﺍﻋﻈﻢ )‬
‫ﮐﺘﺎﲞﺎﻧﻪ ﺣﻈﲑﺓﺍﻟﻘﺪﺱ ﻣﻠﹼﻰ ‪‬ﺎﺋﻴﺎﻥﺍﻳﺮﺍﻥ( ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻪﻧﺴﺨﻪﺍﻯ ﺍﺯ ﮐﺘﺎﺏ ﻣﲑﺯﺍﺣﺴﲔﳘﺪﺍﱏ‬
‫ﺩﺳﺖ ﻳﺎﻓﺖ ﮐﻪ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻓﺎﺿﻞ ﻗﺎﺋﲎ ﺗﺼﺤﻴﺢ ﻭ ﺗﮑﻤﻴﻞ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻧﺴﺨﻪ‬
‫ﮐﻪ ﺑﻪ " ﺗﺎﺭﻳﺦ ﺑﺪﻳﻊ ﺑﻴﺎﱏ" ﺷﻬﺮﺕ ﺩﺍﺭﺩ ﺩﺭ ﺣﺪﻭﺩ ﺳﺎﻝ ‪ ١٣٠٠‬ﻩ‪.‬ﻗﻤﺮﻯ )‪١٨٨٢‬ﻣﻴﻼﺩﻯ(‬
‫ﲢﺮﻳﺮ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺗﺎﺭﻳﺦ ﻣﲑﺯﺍﺣﺴﲔﳘﺪﺍﱏ ﲢﺖ ﻋﻨﻮﺍﻥ "ﺗﺎﺭﻳﺦ ﺟﺪﻳﺪ" ﻭﺳﻴﻠﻪ ﭘﺮﻓﺴﻮﺭ ﺍﺩﻭﺍﺭﺩ‬
‫ﺑﺮﺍﻭﻥ ﺑﻪﺍﻧﮕﻠﻴﺴﻰ ﺗﺮﲨﻪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺗﺎﺭﻳﺦ ﺟﺪﻳﺪ ﺣﺎﻭﻯ ﺷﺮﺡ ﺣﻴﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ‬
‫ﮔﺮﻭﻫﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﺧﺼﻮﺻﹰﺎ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ‪ ،‬ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩﺍﺳﺖ‪.‬‬
‫ﺣﻮﺍﺩﺙ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﻭ ﺩﻭ ﻭﺍﻗﻌﻪ ﻧﲑﻳﺰ ﻭ ﺯﳒﺎﻥ ﺗﺸﺮﻳﺢ ﺷﺪﻩ ﻭ ﺟﺮﻳﺎﻥ ﳎﻠﺲ ﻭﻟﻴﻌﻬﺪ ﺩﺭ ﺗﱪﻳﺰ‬
‫ﻭ ﻭﺍﻗﻌﻪ ﺷﻬﺪﺍﻯ ﺳﺒﻌﻪ ﻃﻬﺮﺍﻥ ﻭ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺁﻥ ﺗﻮﺿﻴﺢ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ‬
‫ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺯ ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﮔﺎﻩ ﺑﺎﺧﺘﺼﺎﺭ ﻭ ﮔﺎﻩ ﺑﻪﺗﻔﺼﻴﻞ ﺑﻪﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ‬
‫ﻒ ﺑﺎ ﻧﻘﻞ ﻧﻮﺷﺘﻪ ﺣﺎﺝ ﻣﲑﺯﺍﺟﺎﱏ ﮐﺎﺷﺎﱏ ﻣﻘﺎﻡ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻌﻨﻮﺍﻥ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻣﺆﻟ ‪‬‬
‫"ﺭﺍﻳﺖ ﻃﺎﻟﻘﺎﱏ" ‪ ١١‬ﻣﺬﮐﻮﺭ ﺩﺭ ﺭﻭﺍﻳﺖ ﺷﻴﻌﻰ ﲡﻠﻴﻞ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﺎﺭﻳﺦ ﻣﲑﺯﺍﺣﺴﲔ ﻭﺍﻗﻌﻪ‬
‫ﻼ ﺗﻘﻰ ﺑﺮﻏﺎﱏ ) ﻋﻤﻮﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ( ﻭ ﺣﻮﺍﺩﺙ ﺧﻮﻧﲔ ﻧﺎﺷﻰ ﺍﺯ ﺁﻥ ﺗﻮﺿﻴﺢ ﺷﺪﻩ‪،‬‬ ‫ﻗﺘﻞ ﻣ ﹼ‬
‫ﺍﺟﺘﻤﺎﻉ ﺑﺪﺷﺖ ﺗﻮﺻﻴﻒ ﮔﺸﺘﻪ ﻭ ﺑﻪﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﳏﺘﻮﺍﻯ ﺍﻳﻦ‬
‫ﺗﺎﺭﻳﺦ ﺧﺼﻮﺻﹰﺎ ﻣﻄﺎﻟﺐ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﺑﺎﻳﺪ ﺑﺎ ﻣﱳ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺗﻄﺒﻴﻖ ﺷﻮﺩ‪.‬‬
‫ﺯﻳﺮﺍ ﺩﺭ ﭘﺎﺭﻩﺍﻯ ﻣﻮﺍﺭﺩ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺗﻮﺍﻓﻖ ﻧﺪﺍﺭﻧﺪ ﻭ ﻣﺎ ﺑﻪ ﺑﺮﺧﻰ ﺍﺯ ﺍﻳﻦ ﻧﮑﺎﺕ ﺩﺭ ﻣﱳ ﻭ ﻳﺎ‬
‫ﺣﻮﺍﺷﻰ ﮐﺘﺎﺏ ﺣﺎﺿﺮ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩﺍﱘ‪.‬‬
‫‪ -٤‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ :‬ﻣﺆﹼﻟﻒ ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺟﻨﺎﺏ ﺷﻴﺦ ﮐﺎﻇﻢ ﻗﺰﻭﻳﲎ ﻣﻠﻘﹼﺐ ﺍﺯ ﻗﻠﻢ ﺍ‪‬ﻰ ﺑﻪ ﲰﻨﺪﺭ‬
‫ﺍﺳﺖ‪ .‬ﲰﻨﺪﺭ ﻓﺮﺯﻧﺪ ﺟﻨﺎﺏ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﻧﺒﻴﻞ ﻗﺰﻭﻳﲎ ﺑﻮﺩ ﻭ ﺩﺭﺳﺎﻝ ‪ ١٢٦٠‬ﻩ‪.‬ﻗﻤﺮﻯ )‪١٨٤٤‬‬
‫ﻣﻴﻼﺩﻯ( ﺩﺭ ﻗﺰﻭﻳﻦ ﻣﺘﻮﻟﹼﺪ ﮔﺮﺩﻳﺪ ﻭ ﺍﺯ ﳘﺎﻥ ﺍﻭﺍﻥ ﮐﻮﺩﮐﻰ ﺩﺭ ﺩﺍﻣﺎﻥ ﺍﻣﺮ ﺑﺪﻳﻊ ﭘﺮﻭﺭﺵ ﻳﺎﻓﺖ‪.‬‬
‫ﺍﻟﻮﺍﺡ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺯ ﻗﻠﻢ ﺍ‪‬ﻰ ﻭ ﺧﺎﻣﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﺎﻋﺰﺍﺯ ﻧﺎﻣﱪﺩﻩ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺻﻌﻮﺩﺵ ﺩﺭ ﻗﺰﻭﻳﻦ ﺑﺴﺎﻝ ‪ ١٣٣٦‬ﻩ‪ .‬ﻗﻤﺮﻯ )‪١٩١٧‬ﻣﻴﻼﺩﻯ( ﻭﺍﻗﻊ ﮔﺸﺖ‪ .‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‬
‫ﺣﺎﻭﻯ ﺑﻴﺎﻥ ﺑﺮﺧﻰ ﺍﺯ ﻭﻗﺎﻳﻊ ﻣﻬﻤ‪‬ﻪ ﻋﺼﺮ ﺭﺳﻮﻟﯽ ﻭ ﺷﺮﺡ ﺣﻴﺎﺕ ﮔﺮﻭﻫﻰ ﺍﺯﺍﺻﺤﺎﺏ ﺩﺭ ﺁﻥ‬
‫ﻋﺼﺮ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺧﻮﺩ ﻏﺎﻟﺒﹰﺎ ﺷﺎﻫﺪ ﻭﻗﺎﻳﻊ ﺑﻮﺩﻩ ﻭ ﺑﺎﺍﺻﺤﺎﺏ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﻣﻌﺎﺷﺮﺕ ﻭ‬
‫ﻣﮑﺎﺗﺒﺖ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻧﺎﻣﱪﺩﻩ ﻫﻨﮕﺎﻡ ﻓﺮﺍﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﻗﺰﻭﻳﻦ ﺑﻪﻃﻬﺮﺍﻥ ﭼﻬﺎﺭﺳﺎﻟﻪ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ ﻭ ﻭﻗﺎﻳﻊ ﺭﺍ ﺗﺎ ﺣﺪﻭﺩﻯ ﲞﺎﻃﺮ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﲰﻨﺪﺭ ﺩﺭ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺯ ﺗﺎﺭﻳﺦ ﺧﻮﻳﺶ‬
‫ﺑﻪ ﻭﻗﺎﻳﻊ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺍﺯ ﲨﻠﻪ ﺍﻳ‪‬ﺎﻡ ﮐﻮﺩﮐﻰ ﻭ ﻧﻮﺟﻮﺍﱏ ﺍﻭ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ‬
‫ﺁﻧﭽﻪ ﺑﻴﺸﺘﺮ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻧﮕﺎﺭﻧﺪﻩ ﺍﻳﻦ ﺳﻄﻮﺭ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺭﺳﺎﻟﻪﺍﻳﺴﺖ ﮐﻪ ﺍﻭ ﺍﺧﺘﺼﺎﺻﹰﺎ ﺩﺭ‬
‫ﺑﺎﺏ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ ﻭ ﻣﻠﺤﻘﹼﺎﺕ )ﺻﺺ ‪(٣٤٣-٣٧٠‬‬
‫ﺩﺭﺝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ (١٢) .‬ﺭﺳﺎﻟﻪ ﻣﻮﺭﺩ ﲝﺚ ﲞﻮﺍﻫﺶ ﺍﻣﺔﺍﻻﻋﻠﻰ ﺧﺎﱎ ﺩﮐﺘﺮ ﻣﻮﺩﻯ ‪Moody‬‬
‫ﻋﻠﻴﻬﺎﺭﺿﻮﺍﻥﺍﷲ )‪ (١٣‬ﻭ ﺣﻀﺮﺍﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺩﺭ ﻃﻬﺮﺍﻥ ﻭ ﺍﻋﻀﺎﺀ ﳏﻔﻞ ﺭﻭﺣﺎﱏ ﻗﺰﻭﻳﻦ‬
‫ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭﻟﮑﻦ ﺧﻄﺎﺏ ﺍﺻﻠﯽ ﺑﻪﺩﮐﺘﺮ ﻣﻮﺩﻯ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﲝﻘﻴﻘﺖ ﻣﮑﻤ‪‬ﻞ ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‬
‫ﺍﺳﺖ ﺯﻳﺮﺍ ﻧﮑﺎﺕ ﺑﺴﻴﺎﺭﻯ ﮐﻪ ﺩﺭ ﻣﱳ ﺗﺎﺭﻳﺦ ﺍﻭ ﻧﻴﺎﻣﺪﻩ ﺩﺭ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺗﻮﺿﻴﺢ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﻣﻄﺎﻟﱮ ﺩﺭ ﺑﺎﺏ ﻭﺍﻗﻌﻪ ﺑﺪﺷﺖ ﻭ ﺍﻳ‪‬ﺎﻡ ﻣﺴﺠﻮﻧﻴ‪‬ﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻧﻪ‬
‫ﮐﻼﻧﺘﺮ ﻧﺪﺍﺭﺩ ﻭﻟﮑﻦ ﻣﱳ ﺍﺻﻠﯽ ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ ﺣﺎﻭﻯ ﻧﮑﺎﺕ ﺟﺎﻟﱮ ﺍﺯ ﺍﻳ‪‬ﺎﻡ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﻭ ﻧﻴﺰ‬
‫ﻼﳏﻤ‪‬ﺪﺗﻘﻰﺑﺮﻏﺎﱏ ﻭ ﻓﺮﺍﺭ ﻃﺎﻫﺮﻩ ﺍﺯ ﻗﺰﻭﻳﻦ ﺍﺳﺖ‪(١٤) .‬‬‫ﺣﺎﺩﺛﻪ ﻗﺘﻞ ﻣ ﹼ‬
‫ﻼﳏﻤ‪‬ﺪ‬‫‪ -٥‬ﻣﻘﺎﻟﻪ ﺍﺩﻳﺐﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﻧﻮﺷﺘﻪ ﺍﻳﺎﺩﻯﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻣﲑﺯﺍﺣﺴﻦﺍﺩﻳﺐ ﻓﺮﺯﻧﺪ ﻣ ﹼ‬
‫ﺗﻘﻰ ﻃﺎﻟﻘﺎﱏ ﺍﺳﺖ‪ .‬ﻭﻯ ﺩﺭ ﺳﺎﻝ ‪١٢٦٤‬ﻩ‪ .‬ﻗﻤﺮﻯ )‪١٨٤٧‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻗﺮﻳﻪ ﮐﺮﮐﺒﻮﺩﻃﺎﻟﻘﺎﻥ‬
‫ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ .‬ﭘﺪﺭ ﺍﻭ ﮐﻪ ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺩﺭﺑﺎﺭ ﻣﻌﻠﹼﻢ ﺯﻳﻨﺖ ﺍﻟﺪ‪‬ﻭﻟﻪ ﺩﺧﺘﺮ ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﻗﺎﺟﺎﺭ ﻭ ﻟﺬﺍ‬
‫ﺻﺎﺣﺐ ﻣﺎﻝ ﻭ ﺍﻋﺘﺒﺎﺭ ﺑﻮﺩ ﺩﺭ ﺳﺎﻝ ‪١٢٧٥‬ﻩ ﻗﻤﺮﻯ )‪١٨٥٨‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﮔﺬﺷﺖ‪ .‬ﺟﻨﺎﺏ‬
‫ﺍﺩﻳﺐ ﲢﺼﻴﻼﺕ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﺩﺏ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﰉ‪ ،‬ﻋﻠﻮﻡ ﺭﻳﺎﺿﻰ‪ ،‬ﻓﻠﺴﻔﻪ ﻭ ﻓﻘﻪ ﻭ ﺍﺻﻮﻝ ﺩﺭ‬
‫ﻣﺪﺍﺭﺱ ﻣﲑﺯﺍﺻﺎﱀ ﻭ ﺧﺎﻥ ﻣﺮﻭﻯ ﺩﺭ ﻃﻬﺮﺍﻥ ﻭ ﺳﭙﺲ ﺍﺻﻔﻬﺎﻥ ﺗﮑﻤﻴﻞ ﳕﻮﺩ‪ .‬ﻭﻯ ﺍﺯ ﺳﺎﻝ‬
‫‪ ١٢٩١‬ﻩ‪ .‬ﻗﻤﺮﻯ )‪١٨٧٤‬ﻣﻴﻼﺩﻯ( ﻣﺪ‪‬ﺗﻰ ﻧﺪﱘ ﺷﺎﻫﺰﺍﺩﻩ ﻋﻠﻴﻘﻠﯽ ﻣﲑﺯﺍ ﺍﻋﺘﻀﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﻭﺯﻳﺮ‬
‫ﻋﻠﻮﻡ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ ﺑﻮﺩ ﻭ ﺷﺎﻫﺰﺍﺩﻩ ﮐﺘﺎﲞﺎﻧﻪ ﺧﻮﺩ ﺭﺍ ﺑﺪﺳﺖ ﻭﻯ ﺳﭙﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺟﻨﺎﺏ‬
‫ﺍﺩﻳﺐ ﳘﺮﺍﻩ ﺳﻪ ﺗﻦ ﺩﻳﮕﺮ )‪ (١٥‬ﲢﺖ ﻧﻈﺮ ﺍﻋﺘﻀﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺩﺭ ﺗﺄﻟﻴﻒ ﺟﻠﺪ ﳔﺴﺖ ﺍﺯ ﻧﺎﻣﻪ‬
‫ﺩﺍﻧﺸﻮﺭﺍﻥ ﺷﺮﮐﺖ ﺩﺍﺷﺖ ﮐﻪ ﺍﻳﻦ ﻧﮑﺘﻪ ﺩﺭ ﺩﻳﺒﺎﭼﻪ ﺩﺍﺋﺮﺓﺍﳌﻌﺎﺭﻑ ﻣﺬﮐﻮﺭ ﻗﻴﺪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﭘﺲ ﺍﺯ ﺩﺭ ﮔﺬﺷﺖ ﺍﻋﺘﻀﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺩﺍﺭﺍﻟﻔﻨﻮﻥ ﻃﻬﺮﺍﻥ ﺑﺘﺪﺭﻳﺲ ﺍﺷﺘﻐﺎﻝ‬
‫ﻳﺎﻓﺖ‪ .‬ﺩﺭ ﺣﺪﻭﺩ ﺳﺎﻝ ‪١٣٠٤‬ﻩ‪.‬ﻗﻤﺮﻯ)‪١٨٨٦‬ﻣﻴﻼﺩﻯ( ﺑﻪ ﺷﺎﻫﺰﺍﺩﻩ ﻓﺮﻫﺎﺩﻣﲑﺯﺍ ﻣﻌﺘﻤﺪﺍﻟﺪ‪‬ﻭﻟﻪ‬
‫ﺩﺭ ﺗﺄﻟﻴﻒ ﮐﺘﺎﺏ ﻗﻤﻘﺎﻡ ﺯﺧ‪‬ﺎﺭ ﮐﻤﮏ ﮐﺮﺩ‪ .‬ﺍﺯ ﺁﻥ ﭘﺲ ﺷﻬﺮﺕ ﻭ ﺍﺣﺘﺮﺍﻣﺶ ﻣﺰﻳﺪ ﮔﺸﺖ ﻭ ﺍﺯ‬
‫ﺩﻭﻟﺖ ﻟﻘﺐ ﺍﺩﻳﺐﺍﻟﻌﻠﻤﺎﺀ ﻳﺎﻓﺖ‪ .‬ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﻣﺸﺮﺏ ﺗﺼﻮ‪‬ﻑ ﺩﺍﺷﺖ ﻭ ﺍﺯﺑﺎﺑﻴﺎﻥ ﺍﺣﺘﺮﺍﺯﻣﻴﻨﻤﻮﺩ‬
‫ﻭﻟﮑﻦ ﺍﺭﺍﺩﻩﺍﳍﻲ ﭼﻴﺰ ﺩﻳﮕﺮ ﺑﻮﺩ ﻭ ﺳﺮﺍﳒﺎﻡ ﺍﺩﻳﺐ ﺑﻪﲢﻘﻴﻖ ﺩﺭ ﺑﺎﺏ ﺍﻣﺮ ﺑﺪﻳﻊ ﭘﺮﺩﺍﺧﺖ ﻭ ﺩﺭ‬
‫ﺣﺪﻭﺩ ﺳﺎﻝ ‪١٣٠٧‬ﻩ‪.‬ﻗﻤﺮﻯ )‪١٨٩٠‬ﻣﻴﻼﺩﻯ( ﺑﺎ ﺯﻳﺎﺭﺕ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺍﻳﻘﺎﻥ ﺑﺎﳝﺎﻥ‬
‫ﻓﺎﺋﺰﮔﺸﺖ‪ .‬ﺩﺭ ﺁﻏﺎﺯ ﺍﺣﺘﻴﺎﻁ ﻣﻰﳕﻮﺩ ﻭﻟﮑﻦ ﺧﻴﻠﯽ ﺯﻭﺩ ﻗﻴﺎﻡ ﺑﺮ ﺧﺪﻣﺖ ﺍﻣﺮﺍﳍﻲ ﻓﺮﻣﻮﺩ ﻭ ﺑﻪﻣﻘﺎﻡ‬
‫ﺍﻳﺎﺩﻯﺍﻣﺮﺍﷲ ﺍﺭﺗﻘﺎﺀ ﻳﺎﻓﺖ‪ .‬ﺑﺎ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻭ ﻋﻠﻤﺎﺀ ﻭ ﺍﺩﺑﺎﺀ ﻣﻌﺎﺷﺮﺕ ﮐﺮﺩ ﻭ ﺗﻼﺵ ﺑﺮﺍﻯ‬
‫ﻫﺪﺍﻳﺖ ﺁﻧﺎﻥ ﳕﻮﺩ‪ .‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻧﻴﺰ ﻗﺎﺋﻢ ﲞﺪﻣﺎﺕ ﻣﻬﻤ‪‬ﻪ ﮔﺸﺖ‪ .‬ﺑﻪﺑﺴﻴﺎﺭﻯ ﺍﺯ‬
‫ﻧﻘﺎﻁ ﺍﻳﺮﺍﻥ ﻭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺍﺳﻔﺎﺭ ﺗﺒﻠﻴﻐﻰ ﳕﻮﺩ ﻭ ﳘﻮﺍﺭﻩ ﺍﺯ ﺍﺭﮐﺎﻥ ﻣﻬﻤ‪‬ﻪ ﺗﺸﮑﻴﻼﺕ ﺍﺩﺍﺭﻯ ‪‬ﺎﺋﻰ‬
‫ﻧﻴﺰ ﳏﺴﻮﺏ ﺑﻮﺩ‪ .‬ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﺩﺭ ﺳﺎﻝ ‪١٣٢٧‬ﻩ‪.‬ﻗﻤﺮﻯ )‪١٩٠٩‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻃﻬﺮﺍﻥ ﺻﻌﻮﺩ‬
‫ﳕﻮﺩ ﻭ ﺩﺭ ﺑﻘﻌﻪ ﺍﻣﺎﻡﺯﺍﺩﻩﻣﻌﺼﻮﻡ ﻣﺪﻓﻮﻥ ﮔﺸﺖ‪ .‬ﺍﺯ ﺍﺩﻳﺐ ﺭﺳﺎﻻﺕ ﺍﺳﺘﺪﻻﻟﯽ ﻭ ﺗﺎﺭﳜﻰ ﻭ ﻧﻴﺰ‬
‫ﺍﺷﻌﺎﺭﻯ ﺑﺎﻗﻰ ﺍﺳﺖ‪ (١٦) .‬ﺍﺯ ﲨﻠﻪ ﺁﺛﺎﺭ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﺯ ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﺭﺳﺎﻟﻪﺍﻳﺴﺖ ﺩﺭ ﺑﻴﺎﻥ‬
‫ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‪ .‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ ﺁﺧﺮ ﺭﺳﺎﻟﻪ ﺧﻮﻳﺶ ﺩﺭ ﺑﺎﺏ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﺍﻇﻬﺎﺭ‬
‫ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ ﭼﻮﻥ ﺍﺯ ﻭﺍﻗﻌﺎﺕ ﻃﻬﺮﺍﻥ ﺑﻪﺑﻌﺪ ﻣﺮﺑﻮﻁ ﺑﻪﺯﻧﺪﮔﻰ ﻃﺎﻫﺮﻩ ﺍﻃﹼﻼﻉ ﮐﺎﰱ ﻧﺪﺍﺷﺘﻪ ﺍﺯ‬
‫ﺍﻋﻀﺎﺀ ﳏﻔﻞ ﺭﻭﺣﺎﱏ ﻃﻬﺮﺍﻥ ﺗﻘﺎﺿﺎ ﳕﻮﺩﻩ ﮐﻪ ﺷﺨﺺ ﻣﻄﹼﻠﻌﻰ ﺩﺭ ﺑﺎﺏ ﺑﻘﻴ‪‬ﻪ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ‬
‫ﺭﺳﺎﻟﻪﺍﻯ ﺑﻨﮕﺎﺭﺩ ﻭ ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﺑﺎﳒﺎﻡ ﺍﻳﻦ ﻣﻬ‪‬ﻢ ﻣﺒﺎﺩﺭﺕ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺭﺳﺎﻟﻪ ﺟﻨﺎﺏ ﺍﺩﻳﺐ‬
‫ﺍﮔﺮﭼﻪ ﺩﺭ ﻬﻧﺎﻳﺖ ﺍﺧﺘﺼﺎﺭ ﺍﺳﺖ ﻭﻟﮑﻦ ﺣﺎﻭﻯ ﻧﮑﺎﺕ ﺩﻗﻴﻘﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﻧﺎﻣﱪﺩﻩ ﻣﺪ‪‬ﺗﻰ‬
‫ﻧﺰﺩ ﺑﺮﺍﺩﺭ ﻓﺎﺿ ﹺﻞﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‪ ،‬ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﺑﻪﲢﺼﻴﻞ ﻓﻠﺴﻔﻪ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻪ ﻭ‬
‫ﺍﺯﻭﻯ ﺩﺭﺑﺎﺏ ﻃﺎﻫﺮﻩﮐﺴﺐ ﺍﻃﹼﻼﻋﺎﺗﻰﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺯ ﮐﺘﺎﺏ ﺣﺎﺿﺮ ﺍﺯ‬
‫ﳏﺘﻮﺍﻯ ﺭﺳﺎﻟﻪ ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪(١٧) .‬‬
‫‪ -٦‬ﺭﺳﺎﻟﻪ ﺑﻐﺪﺍﺩﻯ‪ :‬ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺑﻌﺮﰉ ﻭ ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺑﻐﺪﺍﺩﻯ ﺍﺳﺖ‪ .‬ﺁﻗﺎ‬
‫ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﻓﺮﺯﻧﺪ ﺟﻨﺎﺏ ﺷﻴﺦ ﳏﻤ‪‬ﺪﺷﺒﻞ ﺑﻐﺪﺍﺩﻯ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻋﻠﻤﺎﺀ ﺑﺰﺭﮒ ﺷﻴﻌﻰ‬
‫ﺍﺛﲎﻋﺸﺮﻯ ﻋﺮﺍﻕ ﻭ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﺑﺮﺟﺴﺘﻪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﮐﺎﻇﻢﺭﺷﱴ ﺑﻮﺩﻩ ﺍﺳﺖ‪ (١٨) .‬ﺟﻨﺎﺏ‬
‫ﻼ ﻋﻠﯽ ﺑﺴﻄﺎﻣﻰ ﺩﺭ ﺯﻧﺪﺍﻥ ﺑﻐﺪﺍﺩ ﭼﻨﺪﺑﺎﺭ ﲝﻀﻮﺭ ﻭﻯ ﺭﺳﻴﺪﻩ‬ ‫ﺷﺒﻞ ﻫﻨﮕﺎﻡ ﻣﺴﺠﻮﻧﻴ‪‬ﺖ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﻭ ﺩﺭﳘﺎﻥ ﺍﻭﻗﺎﺕ ﻳﺎ ﻣﺪ‪‬ﺗﻰ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺑﺎﻣﺮ ﺑﺪﻳﻊ ﻣﺆﻣﻦ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﺷﺒﻞ ﺑﻪﺍﻳﺮﺍﻥ ﺭﻓﺖ‬
‫ﺗﺎ ﺑﻪﺣﻀﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺷﺮﻓﻴﺎﺏ ﺷﻮﺩ ﻭ ﺗﻮﻓﻴﻖ ﻧﻴﺎﻓﺖ ﻟﺬﺍ ﺑﻪﺧﺮﺍﺳﺎﻥ ﻋﺰﳝﺖ ﳕﻮﺩ ﻭ ﻣﺪ‪‬ﺗﻰ‬
‫ﺩﺭ ﻣﺸﻬﺪ ﺩﺭ ﳏﻀﺮ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﻭ ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ ﺑﻮﺩ‪ .‬ﺳﭙﺲ ﺑﻪﺑﻐﺪﺍﺩ ﺑﺮﮔﺸﺖ ﻭ ﺩﺭ‬
‫ﺧﺪﻣﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﻭ ﺍﺯ ﺁﻥ ﺟﻨﺎﺏ ﲪﺎﻳﺖ ﻣﻰﳕﻮﺩ‪ .‬ﺑﺸﺮﺣﻰ ﮐﻪ ﺩﺭ ﻣﱳ ﺍﻳﻦ ﮐﺘﺎﺏ‬
‫ﺁﻣﺪﻩﺍﺳﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﳘﺮﺍﻫﺎﻥ ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺑﻐﺪﺍﺩ ﺩﺭ ﺧﺎﻧﻪ ﺷﺒﻞ ﺍﻗﺎﻣﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺑﺎ‬
‫ﭘﺴﺮ ﺧﺮﺩﺳﺎﻟﺶ ﺁﻗﺎﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ ﻭ ﮔﺮﻭﻫﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﻋﺮﺏ ﻭ ﺍﻳﺮﺍﱏ ﳘﺮﺍﻩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﳎﺪ ‪‬ﺩﹰﺍ ﺑﻪﺍﻳﺮﺍﻥ ﺭﻓﺖ‪ .‬ﻗﺼﺪ ﭘﻴﻮﺳﱳ ﺑﻪ ﺍﺻﺤﺎﺏ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﺩﺍﺷﺖ‪ ،‬ﻭﻟﮑﻦ ﻣﻴﺴ‪‬ﺮ ﻧﺸﺪ‪ .‬ﻋﺎﻗﺒﺖ‬
‫ﺑﻪﻋﺮﺍﻕ ﻣﺮﺍﺟﻌﺖ ﳕﻮﺩ ﻭ ﳘﭽﻨﺎﻥ ﲞﺪﻣﺎﺕ ﻣﻬﻤ‪‬ﻪ ﻗﺎﺋﻢ ﺑﻮﺩ ﺗﺎ ﺁﻧﮑﻪ ﺩﻭ ﺭﻭﺯ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺮﻍ ﺭﻭﺣﺶ ﺑﻪ ﺟﻬﺎﻥ ﺟﺎﻭﺩﺍﻥ ﭘﺮﻭﺍﺯ ﳕﻮﺩ‪ (١٩).‬ﺁﻗﺎ ﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ ﺩﺭ ﺳﺎﻝ‬
‫‪١٢٥٦‬ﻩ‪.‬ﻗﻤﺮﻯ )‪١٨٤٠‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﺷﻬﺮ ﺑﻐﺪﺍﺩ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ (٢٠) .‬ﺩﺭ ﺧﺮﺩﺳﺎﻟﯽ ﳘﺮﺍﻩ ﭘﺪﺭ‬
‫ﺩﺭﻇ ﹼﻞ ﺍﻣﺮﺑﺪﻳﻊ ﻭﺍﺭﺩ ﻭ ﺍﺯ ﻣﻼﺯﻣﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮔﺸﺖ‪ .‬ﻭﻯ ﳘﺮﺍﻩ ﭘﺪﺭ ﻭ ﺩﺭ ﺍﻟﺘﺰﺍﻡ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺑﻪﺍﻳﺮﺍﻥ ﺭﻓﺖ ﻭ ﺍﺯ ﻧﺰﺩﻳﮏ ﺷﺎﻫﺪ ﻭﻗﺎﻳﻊ ﺣﻴﺎﺕ ﺣﲑﺕﺍﻧﮕﻴﺰ ﻃﺎﻫﺮﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ‬
‫ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﺑﻐﺪﺍﺩ ﺑﺎ ﺁﻧﮑﻪ ﺩﺭ ﺁﻏﺎﺯ ﺟﻮﺍﱏ ﺑﻮﺩ ﺍﺯ ﺟﻬﺎﻥ ﻓﺎﱏ ﺭﺳﺘﻪ ﻭ ﺑﻪ ﳏﺒﻮﺏ ﺍﳍﻲ‬
‫ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩ‪ .‬ﺩﺭ ﺣﺪﻭﺩ ﺳﺎﻝ ‪١٢٧٠‬ﻩ‪ .‬ﻗﻤﺮﻯ )‪١٨٥٣‬ﻣﻴﻼﺩﻯ( ﻫﻨﮕﺎﻣﻴﮑﻪ ﭼﻬﺎﺭﺩﻩﺳﺎﻟﻪ ﺑﻮﺩ‬
‫ﺑﻪﻣﻘﺎﻡ ﻣ‪‬ﻦﻳﻈﻬﺮﻯ ﲨﺎﻝﻗﺪﻡ ﻣﺆﻣﻦ ﮔﺸﺖ‪ ٢١.‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺩﺭ‬
‫ﺧﺼﻮﺹ ﺍﻭ ﭼﻨﲔ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬
‫"‪ ...‬ﺍﺯ ﺟﻮﺍﱏ ﻓﺮﻳﺪ ﻭ ﻳﮕﺎﻧﻪ ﺩﺭ ﻬﻧﺎﻳﺖ ﺷﻬﺎﻣﺖ ﻭ ﺷﺠﺎﻋﺖ ﻭ ﻭﻓﺎﻕ ﺷﻬﲑ ﺁﻓﺎﻕ ﺑﻮﺩ‪ .‬ﺍﺯ ﺑﺪﻭ‬
‫ﻃﻔﻮﻟﻴ‪‬ﺖ ﺩﺭ ﺷﺒﺴﺘﺎﻥ ﺩﻝ ﺑﺪﻻﻟﺖ ﭘﺪﺭ ﴰﻊ ﻫﺪﺍﻳﺖ ﺑﺮﺍﻓﺮﻭﺧﺖ ﻭ ﭘﺮﺩﻩ ﺍﻭﻫﺎﻡ ﺑﺴﻮﺧﺖ‪ .‬ﺩﻳﺪﻩ‬
‫ﺑﻴﻨﺎ ﮔﺸﻮﺩ ﻭ ﺁﻳﺎﺕ ﮐﱪﻯ ﻣﺸﺎﻫﺪﻩ ﳕﻮﺩ‪...‬ﮐﺴﻰ ﮐﻪ ﺩﺭ ﻋﺮﺍﻕ ﺩﺭ ﺗﺎﺭﻳﺦ ﻫﻔﺘﺎﺩ ﺷﻬﲑ ﺑﻪ ﳏﺒ‪‬ﺖ‬
‫ﻧﻴ‪‬ﺮ ﺁﻓﺎﻕ ﺑﻮﺩ ﺍﻳﻦ ﺫﺍﺕ ﳏﺘﺮﻡ ﺑﻮﺩ‪...‬ﺑﺎﺭﻯ ﺍﻳﻦ ﻫﮋﺑﺮ ﻓﺎﺋﻖ ﺩﺭ ﻫﺮ ﮐﻮﺋﻰ ﺟﺴﻮﺭﺍﻧﻪ ﻭ ﻣﺮﺩﺍﻧﻪ‬
‫ﻋﺒﻮﺭ ﻭ ﻣﺮﻭﺭ ﻣﻰﳕﻮﺩ ﻭ ﻋﻮﺍﻧﺎﻥ ﺍﺯ ﻗﻮ‪‬ﺕ ﺑﺎﺯﻭ ﻭ ﺷﺪ‪‬ﺕ ﺑﺄﺱ ﺍﻭ ﺟﺮﺃﺕ ﺗﻌﺮ‪‬ﺽ ﳕﻰﳕﻮﺩﻧﺪ‪...‬ﺍﻭ‪‬ﻝ‬
‫ﺷﺨﺺ ﺍﺣﺒ‪‬ﺎﺀ ﺩﺭ ﻋﺮﺍﻕ ﺑﻮﺩ‪...‬ﭼﻮﻥ ﺍﻋﻼﻥ ﻣﻦﻳﻈﻬﺮﻩﺍﻟﻠﹼﻬﻲ ﺑﻪﻣﺴﺎﻣﻊ ﺍﻫﻞ ﺁﻓﺎﻕ ﺭﺳﻴﺪ ﺟﻨﺎﺏ‬
‫ﻣﺸﺎﺭٌﺍﻟﻴﻪ ﺍﺯ ﻧﻔﻮﺳﻰ ﺑﻮﺩ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺍﻋﻼﻥ ﻣﺆﻣﻦ ﻭ ﻣﻮﻗﻦ ﺑﻮﺩ‪...‬ﺑﺎﺭﻯ ﺑﻨﻬﺎﻳﺖ ﻗﻮ‪‬ﺕ ﺑﺮ ﺧﺪﻣﺖ‬
‫ﺍﻣﺮ ﺑﺮﺧﺎﺳﺖ ﻭ ﺷﺐ ﻭ ﺭﻭﺯ ﺁﺭﺍﻡ ﻧﺪﺍﺷﺖ‪...‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺷﺪ‪‬ﺕ ﻭ ﺿﻴﻖ ﺑﻪﻋﮑﹼﺎ ﻭﺍﺭﺩ ﮔﺸﺖ ﻭ‬
‫ﺑﺸﺮﻑ ﻟﻘﺎﺀ ﻓﺎﺋﺰﮔﺮﺩﻳﺪ ﻭ ﺧﻮﺍﻫﺶ ﺳﮑﲎ ﺩﺭ ﺣﻮﺍﻟﯽ ﻋﮑﹼﺎ ﳕﻮﺩ‪ .‬ﻣﺄﺫﻭﻥ ﺑﻪﺑﲑﻭﺕ ﺷﺪﻩ ﺩﺭ ﺁﳒﺎ‬
‫ﲞﺪﻣﺖ ﭘﺮﺩﺍﺧﺖ‪)".‬ﺻﺺ‪.(٢٠٢-٢٠٥‬‬
‫ﺁﻗﺎﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ ﺳﺎﳍﺎ ﭼﻪ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﲨﺎﻝ ﺍ‪‬ﻰ ﻭ ﭼﻪ ﺩﺭ ﻋﻬﺪ ﺣﻀﺮﺕﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻗﺎﺋﻢ ﺑﻪﺧﺪﻣﺎﺕ‬
‫ﻣﻬﻤ‪‬ﻪ ﺑﻮﺩ‪ .‬ﺑﺎ ﻓﺮﺯﻧﺪﺍﻥ ﺍﺭﲨﻨﺪﺵ ﺣﺴﲔﺍﻓﻨﺪﻯ ﺍﻗﺒﺎﻝ‪ ،‬ﻋﻠﯽﺍﻓﻨﺪﻯ ﺍﺣﺴﺎﻥ ﻭ ﺿﻴﺎﺀ ﺍﻓﻨﺪﻯ‬
‫ﺑﻐﺪﺍﺩﻯ ) ﺩﮐﺘﺮ ﺿﻴﺎﺀ ﻣﺒﺴﻮﻁ ﺑﻐﺪﺍﺩﻯ(ﺩﺭ ﺑﲑﻭﺕ ﲡﺎﺭﲣﺎﻧﻪ ﺩﺍﺷﺖ ﮐﻪ ﻳﮏ ﺷﻌﺒﻪ ﺁﻥ ﺩﺭ‬
‫ﺍﺳﮑﻨﺪﺭﻭﻥ ﺑﻮﺩ‪.‬‬
‫ﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ ﻣﺪ‪‬ﺎ ﻭﺍﺳﻄﻪ ﻭﺻﻮﻝ ﻭ ﺍﻳﺼﺎﻝ ﻋﺮﺍﺋﺾ ﺍﺣﺒ‪‬ﺎﺀ ﻭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﴰﺸﲑ‬
‫ﺑﺮ‪‬ﺍﻥ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻥ) ﺑﻘﻮﻝ ﺟﻨﺎﺏ ﺩﮐﺘﺮ ﺣﺒﻴﺐ ﻣﺆﻳ‪‬ﺪ ﻋﻠﻴﻪ ﺭﺿﻮﺍﻥﺍﷲ( )‪ (٢٢‬ﺍﻳ‪‬ﺎﻡ ﺣﻴﺎﺕ ﺭﺍ ﺩﺭ‬
‫ﺧﺪﻣﺖ ﺍﻣﺮ ﻭ ﲪﺎﻳﺖ ﺍﺯ ﻋﻬﺪ ﻭ ﻣﻴﺜﺎﻕ ﺍﳍﻲ ﮔﺬﺭﺍﻧﻴﺪ‪ .‬ﺟﻨﺎﺏ ﺩﮐﺘﺮ ﻣﺆﻳ‪‬ﺪ ﺩﺭ ﮐﺘﺎﺏ ﺧﺎﻃﺮﺍﺕ‬
‫ﺣﺒﻴﺐ ﺩﺭ ﺧﺼﻮﺹ ﺍﻭ ﭼﻨﲔ ﻣﻴﻨﻮﻳﺴﺪ‪ ":‬ﺑﺎ ﺍﺷﺨﺎﺹ ﻣﻬ ‪‬ﻢ ﺁﻣﻴﺰﺵ ﻭ ﻣﻼﻗﺎﺕ ﻣﻰﳕﻮﺩ‪ .‬ﺑﺎ‬
‫ﺭﺅﺳﺎﻯ ﻟﺸﮕﺮﻯ ﻭ ﮐﺸﻮﺭﻯ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﺳﻨﮕﺮ ﺍﻭ‪‬ﻝ ﺍﺭﺽ ﺍﻗﺪﺱ ﺭﺍ‬
‫ﺩﺍﺷﺖ ﻭ ﭘﻴﺶ ﻗﺮﺍﻭﻝ ﺍﻣﺮ ﺑﻮﺩ ﻭ ﺣﺼﻦ ﺣﺼﲔ ﺍﻣﺮﺍﷲ ﺭﺍ ﺍﺯ ﻫﺠﻤﺎﺕ ﻭ ﻟﻄﻤﺎﺕ ﺍﻋﺪﺍﺀ ﺣﻔﻆ‬
‫ﻣﻰﮐﺮﺩ‪ .‬ﺍﺯ ﺗﻼﻣﺬﻩ ﺍﻳﺮﺍﱏ ‪‬ﺮ ﳓﻮﻯ ﮐﻪ ﻣﻰﺗﻮﺍﻧﺴﺖ ﻭ ﻣﻴﺴ‪‬ﺮ ﺑﻮﺩ ﺳﺮﭘﺮﺳﱴ ﻭ ﺍﻋﺎﻧﺖ ﻣﻰﻓﺮﻣﻮﺩ‬
‫ﻭ ﺍﺯ ﺯﺍﺋﺮﻳﻦ ﻭ ﻭﺍﺭﺩﻳﻦ ﺍﺭﺽ ﻣﻘﺪ‪‬ﺱ ﭘﺬﻳﺮﺍﺋﻰ ﻭ ﺩﳉﻮﺋﻰ ﻭ ﺭﻫﻨﻤﺎﺋﻰ ﻣﻰﳕﻮﺩ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﻣﺮﮐﺰ‬
‫ﻣﻬ ‪‬ﻢ ﺍﻣﺮﻯ ﻭ ﺳﻨﮕﺮ ﻣﻘﺪ‪‬ﻡ ﺭﺍ ﺩﺍﺭﺍ ﺑﻮﺩ ﻭ ﺍﺯ ﺑﻄﺶ ﻭ ﻫﻴﻤﻨﻪ ﻭ ﻭﻗﺎﺭ ﺍﻭ ﻳﺎﺭ ﻭ ﺍﻏﻴﺎﺭ ﺣﺴﺎﺏ‬
‫ﻣﻰﺑﺮﺩﻧﺪ‪)"...‬ﺻﺺ ‪ .(١٠-١١‬ﺟﻨﺎﺏ ﺁﻗﺎﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺩﺭ ﺍﻭﺍﺧﺮ ﺣﻴﺎﺕ ﺑﻴﻨﺎﺋﻰ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ‬
‫ﺩﺳﺖ ﺩﺍﺩ‪ .‬ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﺳﺎﻝ ‪١٣٢٨‬ﻩ‪ .‬ﻕ)ﺣﺪﻭﺩ‪١٩١٠‬ﻡ( ﺩﺭ ﺍﺳﮑﻨﺪﻭﺭﻥ ﺑﺎ ﻬﻧﺎﻳﺖ ﺍﻳﻘﺎﻥ‬
‫ﺑﻪﻣﻠﮑﻮﺕ ﺟﺎﻭﺩﺍﻥ ﺷﺘﺎﻓﺖ‪ .‬ﺩﺭ ﻫﻨﮕﺎﻡ ﺻﻌﻮﺩ ﻫﻔﺘﺎﺩ ﻭ ﺩﻭﺳﺎﻝ ﺩﺍﺷﺖ‪ .‬ﺟﻨﺎﺏ ﺁﻗﺎﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ‬
‫ﺭﺳﺎﻟﻪ ﺷﺮﺡ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﲞﻮﺍﻫﺶ ﺟﻨﺎﺏﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺗﺄﻟﻴﻒ ﮐﺮﺩﻩﺍﺳﺖ‪(٢٣) .‬‬
‫ﺑﻄﻮﺭﻯ ﮐﻪ ﺟﻨﺎﺏ ﺷﻴﺦ ﳏﲕﺍﻟﺪ‪‬ﻳﻦ ﮐﺮﺩﻯ ﻧﻮﺷﺘﻪ ﻓﺎﺋﻖ ﺍﻓﻨﺪﻯﺍﺭﻣﲎ )ﮐﻪ‪‬ﺎﺋﻰ ﺑﻮﺩﻩ ﻭ ﭘﺲ ﺍﺯ‬
‫ﺻﻌﻮﺩ ﺣﻀﺮﺕﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺍﺯ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻣﻨﺤﺮﻑ ﮔﺸﺘﻪ ﺍﺳﺖ( ﻧﺴﺨﻪﺍﻯ ﺍﺯ ﺭﺳﺎﻟﻪ ﺭﺍ ﻧﺰﺩ‬
‫ﺟﻨﺎﺏ ﺣﺎﺝ ﻧﻴﺎﺯ ﮐﺮﻣﺎﱏ ﻳﺎﻓﺘﻪ ﻭ ﺑﻪﺷﻴﺦﳏﲕﺍﻟﺪ‪‬ﻳﻦ ﺩﺍﺩﻩ ﮐﻪ ﻃﺒﻊ ﳕﺎﻳﺪ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﻧﺴﺨﻪ ﺩﺍﺭﺍﻯ‬
‫ﺑﺮﺧﻰ ﺍﻏﻼﻁ ﻟﻐﻮﻯ ﻭ ﮐﻠﻤﺎﺕ ﻧﺎﻣﺄﻧﻮﺱ ﺍﺩﰉ ﺑﻮﺩﻩ ﺗﺼﺤﻴﺢ ﺷﺪﻩ ﻭ ﺳﭙﺲ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩﺍﺳﺖ‪.‬‬
‫ﺍﺻﻞ ﺭﺳﺎﻟﻪ ﺁﻗﺎﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ ﺑﻌﺮﰉ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺩﺭ ﺳﺎﻝ ‪١٣٣٨‬ﻩ‪.‬ﻕ)‪١٩١٩‬ﻡ( ﺩﺭ ﻗﺎﻫﺮﻩ‬
‫ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺭﺳﺎﻟﻪ ﻣﺬﮐﻮﺭﻩ ﺍﺧﲑﹰﺍ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﻓﻨﺎﻥ ﺑﻔﺎﺭﺳﻰ ﺗﺮﲨﻪ‬
‫ﮔﺮﺩﻳﺪﻩ ﻭ ﺿﻤﻦ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ )ﺻﺺ ‪ (١٨-٤٤‬ﻃﺒﻊ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺁﻗﺎﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ‬
‫ﺩﺭ ﺍﺑﺘﺪﺍﺀ ﺭﺳﺎﻟﻪ ﺑﻪﺍﺧﺘﺼﺎﺭ ﺑﻪﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺧﻮﻳﺶ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺳﭙﺲ ﻣﺸﺎﻫﺪﺍﺕ ﺧﻮﺩ ﺭﺍ ﺍﺯ‬
‫ﻣﻼﺯﻣﺖ ﺑﺎ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻳﮏ ﻳﮏ ﺑﻴﺎﻥ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺍﺯ ﻣﻨﺎﺑﻊ ﻣﻬﻤ‪‬ﻪ ﻧﮕﺎﺭﺵ ﮐﺘﺎﺏ‬
‫ﺣﺎﺿﺮ ﺍﺳﺖ‪ .‬ﻧﮑﺎﺗﻰ ﺩﺭ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﻣﻄﺮﺡ ﺷﺪﻩ ﮐﻪ ﺩﺭ ﻫﻴﭻ ﻳﮏ ﺍﺯ ﻣﻨﺎﺑﻊ ﺗﺎﺭﳜﻰ ﻣﺮﺑﻮﻁ‬
‫ﺑﻪﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٧‬ﺗﺎﺭﻳﺦ ﮐﻮﺍﮐﺐ ﺍﻟﺪ‪‬ﺭﻳ‪‬ﻪ‪ :‬ﻋﻨﻮﺍﻥ ﮐﺎﻣﻞ ﺍﻳﻦ ﮐﺘﺎﺏ "ﺍﻟﮑﻮﺍﮐﺐﺍﻟﺪ‪‬ﺭﻳ‪‬ﻪﰱ ﻣﺂﺛﺮﺍﻟﺒﻬﺎﺋﻴ‪‬ﻪ" ﻭ ﻣﺆﻟﹼﻒ‬
‫ﺁﻥ ﻣﲑﺯﺍﻋﺒﺪﺍﳊﺴﲔﺁﻭﺍﺭﻩ ﺍﺳﺖ ﮐﻪ ﭘﺲ ﺍﺯ ﻃﺮﺩ ﺭﻭﺣﺎﱏ ﻧﺎﻡ ﺧﺎﻧﻮﺍﺩﮔﻰ "ﺁﻳﱴ" ﭘﺬﻳﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺁﻭﺍﺭﻩ ﭘﻴﺶ ﺍﺯ ﭘﺬﻳﺮﺵ ﺍﻣﺮ ‪‬ﺎﺋﻰ ﺑﻪ ﺷﻴﺦ ﻋﺒﺪﺍﳊﺴﲔ ﺗﻔﱴ ﺷﻬﺮﺕ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻭﻯ ﺩﺭ ﺣﺪﻭﺩ‬
‫ﺳﺎﻝ ‪ ١٣١٩‬ﻩﻕ )‪١٩٠١‬ﻡ( ﻭﺳﻴﻠﻪ ﺑﺮﺍﺩﺭ ﺑﺰﺭﮔﺘﺮﺵ ﺷﻴﺦ ﳏﻤ‪‬ﺪﻋﻠﯽ ﺗﻔﱴ ﺩﺭ ﻗﺼﺒﻪ ﺗﻔﺖ‬
‫ﺑﻪﺟﺎﻣﻌﻪ ‪‬ﺎﺋﻰ ﭘﻴﻮﺳﺖ‪ .‬ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺍﺭﺩﺳﺘﺎﻥ ﺑﺘﺪﺭﻳﺲ ﮐﻮﺩﮐﺎﻥ ﻭ ﭼﻨﺪ ﺳﺎﻝ ﺩﺭ ﺷﻬﺮﻫﺎﻯ ﺍﻳﺮﺍﻥ‬
‫ﺧﺼﻮﺻﹰﺎ ﮐﺎﺷﺎﻥ ﻭ ﻃﻬﺮﺍﻥ ﺑﻪﺗﺒﻠﻴﻎ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺖ‪ .‬ﺩﻭ ﺑﺎﺭ ﺑﻪﺣﻀﻮﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‬
‫ﺷﺮﻓﻴﺎﺏ ﮔﺸﺖ‪ .‬ﭘﺲ ﺍﺯﺻﻌﻮﺩ ﻣﺒﺎﺭﮎ ﺑﻪﺍﺭﺽ ﺍﻗﺪﺱ ﺍﺣﻀﺎﺭ ﮔﺸﺖ ﻭ ﭼﻨﺪﻯ ﻣﻘﻴﻢ ﺁﻥ ﺑﻠﺪ‬
‫ﺷﺪ‪ .‬ﺳﭙﺲ ﻣﺄﻣﻮﺭﻳ‪‬ﺖ ﺍﻧﮕﻠﺴﺘﺎﻥ ﻳﺎﻓﺖ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﺩﺭ ﲨﻊ ‪‬ﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ ﻣﻮﺭﺩ ﺗﻮﺟ‪‬ﻪ ﺑﻮﺩ ﻭ‬
‫ﻼ‬
‫ﺷﻬﺮﺕ ﺩﺍﺷﺖ ﻭﻟﮑﻦ ﭼﻮﻥ ﻣﺮﺗﮑﺐ ﺑﺮﺧﻰ ﺍﻓﻌﺎﻝ ﻧﺎﺭﻭﺍ ﮔﺸﺖ ﻭ ﺩﺭ ﻣﺼﺮ ﻭ ﺑﲑﻭﺕ ﻧﻴﺰ ﻗﺒ ﹰ‬
‫ﺩﺭ ﺍﻟﻔﺖ ﻣﻴﺎﻥ ﺍﺣﺒ‪‬ﺎﺀ ﻭ ﳏﻔﻞ ﺭﻭﺣﺎﱏ ﳏ ﹼﻞ ﺍﳚﺎﺩ ﺍﺧﺘﻼﻝ ﮐﺮﺩﻩ ﻭ ﻗﻠﺐ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ‬
‫ﱃﺍﻣﺮﺍﷲ ﺭﺍ ﳏﺰﻭﻥ ﳕﻮﺩﻩ ﺑﻮﺩ ﺍﻫﻞ ﺣﻘﻴﻘﺖ ﺑﺘﺪﺭﻳﺞ ﺍﺯ ﻭﻯ ﺩﻭﺭﻯ ﳕﻮﺩﻧﺪ‪ .‬ﺳﻮﺀ ﺍﻋﻤﺎﻝ ﻭ ﺁﻣﺎﻝ‬
‫ﻭﹼ‬
‫ﻭﺍﻫﻰ ﺍﻭ ﺳﺮﺍﳒﺎﻡ ﺳﺒﺐ ﺳﻘﻮﻁ ﻭﻯ ﮔﺸﺖ ﻭ ﺩﺭ ﳘﺎﻥ ﺳﺎﳍﺎﻯ ﳔﺴﺘﲔ ﻋﻬﺪ ﻭﻻﻳﺖ ﻣﻨﻔﻮﺭ‬
‫ﳘﮕﺎﻥ ﻭ ﻣﻄﺮﻭﺩ ﻣﺮﮐﺰ ﺍﻣﺮ ﺭﲪﻦ ﮔﺮﺩﻳﺪ‪ .‬ﭼﻮﻥ ﺗﻮﺑﻪﻧﺎﻣﻪ ﻏﲑﻣﺘﲔ ﺍﻭ ﻣﻘﺒﻮﻝ ﻧﮕﺸﺖ ﺑﺎ ﻧﺎﻡ‬
‫ﺟﺪﻳﺪ ﺁﻳﱴ ﺁﻏﺎﺯ ﳐﺎﻟﻔﺖ ﮐﺮﺩ ﻭ ﺍﺯ ﺣﺮﻭﻑ ﻧﻔﻰ ﺩﺭ ﺍﺩﻭﺍﺭ ﮔﺬﺷﺘﻪ ﭘﻴﺸﻰ ﮔﺮﻓﺖ‪ .‬ﺁﻭﺍﺭﻩ ﭘﺲ ﺍﺯ‬
‫ﻣﺸﺎﻫﺪﻩ ﻋﻈﻤﺖ ﻭ ﺍﺷﺘﻬﺎﺭ ﮐﺎﻣﻞ ﺍﻣﺮﺍﷲ ﺩﺭ ﻬﻧﺎﻳﺖ ﺧﺴﺮﺍﻥ ﺩﺭ ﺳﺎﻝ ‪ ١٣٣٢‬ﴰﺴﻰ ﺩﺭ‬
‫ﮔﺬﺷﺖ‪.‬‬
‫ﺗﺎﺭﻳﺦ ﮐﻮﺍﮐﺐ ﺍﻟﺪ‪‬ﺭﻳ‪‬ﻪ ﺷﺎﻣﻞ ﺩﻭ ﺟﻠﺪ ﺍﺳﺖ‪ .‬ﺟﻠﺪ ﳔﺴﺖ ﺩﺭ ﺑﺎﺏ ﺣﻮﺍﺩﺙ ﺩﻭ ﻋﻬﺪ ﺍﻋﻠﻰ ﻭ‬
‫ﺍ‪‬ﻰ ﺍﺳﺖ ﻭ ﺟﻠﺪ ﺩﻭﻡ ﺑﻪﻋﻬﺪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺭﺩ ﻭ ﺷﺎﻣﻞ ﺷﺮﺡ ﮐﻮﺗﺎﻫﻰ ﺩﺭ‬
‫ﺑﺎﺏ ﺗﺎﺭﻳﺦ ﺁﻏﺎﺯ ﻋﻬﺪ ﻭﻻﻳﺖ ﺍﺳﺖ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﺟﻠﺪ ﳔﺴﺖ ﺗﺎﺭﻳﺦ ﺍﻭ ﺣﺎﻭﻯ ﺍﺷﺘﺒﺎﻫﺎﺕ ﻋﺠﻴﺐ‬
‫ﺗﺎﺭﳜﻰ ﺍﺳﺖ )‪ (٢٤‬ﻭﻟﮑﻦ ﺷﺎﻣﻞ ﺍﻃﹼﻼﻋﺎﺕ ﻣﻬﻤ‪‬ﻰ ﺩﺭ ﺑﺎﺏ ﺣﻴﺎﺕ ﻭ ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﺆﻟﹼﻒ ﺩﺭ ﺻﻔﺤﺎﺕ ‪ ٦٠-٦٦‬ﺑﻪ ﺑﻴﺎﻥ ﻣﻘﺪ‪‬ﻣﺎﺕ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻰﭘﺮﺩﺍﺯﺩ‪ .‬ﻣﻄﺎﻟﺐ‬
‫ﻣﻄﺮﻭﺣﻪ ﺟﺰ ﺩﺭ ﻳﮑﻰﺩﻭ ﻣﻮﺭﺩ ﺟﺰﺋﻰ ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺻﻔﺤﺎﺕ ‪ ١١٠_٢٦‬ﺩﻧﺒﺎﻟﻪ‬
‫ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﺭﺍ ﭘﻰ ﻣﻴﮕﲑﺩ ﻭ ﺍﻃﹼﻼﻋﺎﺕ ﻣﻔﻴﺪﻯ ﺍﺭﺍﺋﻪ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ ﲞﺶ ﺣﺎﻭﻯ ﻭﻗﺎﻳﻊ ﺣﻴﺎﺕ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺗﺎ ﻭﺭﻭﺩ ﺑﻪﻃﻬﺮﺍﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﲞﺶ ﻧﻴﺰ ﻳﮑﻰﺩﻭ ﻣﻮﺭﺩ ﺍﺯ ﻧﮑﺎﺕ ﺑﺎ ﮐﺘﺎﺏ‬
‫ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺍﺛﺮ ﻗﻠﻢ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻣﻄﺎﺑﻘﺖ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺑﻪ ﳘﻪ ﺍﻳﻦ ﻧﮑﺎﺕ ﺩﺭ ﻣﱳ ﮐﺘﺎﺏ‬
‫ﺣﺎﺿﺮ ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺻﻔﺤﺎﺕ ‪ ٣٠٥-٢٣‬ﺑﻪﺑﻴﺎﻥ ﻭﻗﺎﻳﻊ ﺍﻳ‪‬ﺎﻡ ﻣﺴﺠﻮﻧﻴ‪‬ﺖ ﻃﺎﻫﺮﻩ ﻭ‬
‫ﺳﺮﺍﳒﺎﻡ ﺷﻬﺎﺩﺕ ﺁﻥﺟﻨﺎﺏ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﲞﺶ ﻧﻴﺰ ﺣﺎﻭﻯ ﺍﻃﹼﻼﻋﺎﺕ ﻣﻔﻴﺪﻯ ﺍﺳﺖ‪.‬‬
‫ﻣﺆﻟﹼﻒ ﺩﺭ ﻣﻮﺍﺿﻊ ﺩﻳﮕﺮ ﺟﻠﺪ ﳔﺴﺖ ﻧﻴﺰ ﺑﻪﻭﻗﺎﻳﻊ ﻣﺮﺑﻮﻁ ﺑﻪﺣﻴﺎﺕ ﻭ ﺁﺛﺎﺭ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ‬
‫ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ ﺑﻪ ﺩﺭﺝ ﭼﻨﺪ ﻣﺮﻗﻮﻣﻪ ﺍﺯ ﻃﺎﻫﺮﻩ ﻣﺒﺎﺩﺭﺕ ﳕﻮﺩﻩ ﮐﻪ ﺣﺎﺋﺰ ﺍﳘﻴ‪‬ﺖ ﺍﺳﺖ‪.‬‬
‫ﳎﻠﹼﺪ ﳔﺴﺖ ﮐﻮﺍﮐﺐﺍﻟﺪ‪‬ﺭﻳ‪‬ﻪ ﺑﻠﺤﺎﻅ ﺍﻧﻮﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺭﺳﻴﺪﻩ ﻭ ﺑﺎ ﺩﺳﺖ ﻣﺒﺎﺭﮎ ﺧﻮﻳﺶ‬
‫ﺑﺮﺧﻰ ﺍﺯ ﻣﻮﺍﺿﻊ ﺁﻥ ﺭﺍ ﺗﺼﺤﻴﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻭﻟﮑﻦ ﺍﻳﻦ ﺑﺪﺍﻥ ﻣﻌﲎ ﻧﻴﺴﺖ ﮐﻪ ﲤﺎﻡ ﮐﺘﺎﺏ ﺭﺍ‬
‫ﻣﻼﺣﻈﻪ ﻭ ﺗﺼﻮﻳﺐ ﻓﺮﻣﻮﺩﻩ ﺑﺎﺷﻨﺪ‪ .‬ﺟﻠﺪ ﳔﺴﺖ ﮐﺘﺎﺏ ﺩﺭ ﻳﮏ ﻣﻘﺪ‪‬ﻣﻪ‪ ،‬ﺳﻪ ﻓﺼﻞ ﻭ ﻳﮏ‬
‫ﺧﺎﲤﻪ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﻭ ﺩﺭ ﺳﺎﻝ ‪ ١٩٢٣‬ﻣﻴﻼﺩﻯ ﺩﺭ ﻣﻄﺒﻌﻪ ﺳﻌﺎﺩﻩ ﺩﺭ ﻗﺎﻫﺮﻩ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩﺍﺳﺖ‪.‬‬
‫‪"Tahirih‬‬ ‫‪The Pure: Iran's‬‬ ‫‪ -٨‬ﺗﺎﺭﻳﺦ ﻣﺎﺭﺛﺎﺭﻭﺕ‪ :‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﻪ ﺍﻧﮕﻠﻴﺴﻰ ﻭ ﻧﺎﻣﺶ‬
‫"‪ Greatest Woman‬ﺍﺳﺖ ﻭ ﺑﻪﺣﻀﺮﺕ ﻭﺭﻗﻪﻋﻠﻴﺎ ﺗﻘﺪﱘ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﺎﺩﻯﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ‬
‫ﻣﺎﺭﺛﺎﺭﻭﺕ ‪ Martha L. Root‬ﺑﺎ ﻣﻄﺎﻟﻌﻪ ﺁﺛﺎﺭ ﻣﻄﺒﻮﻉ ﻭ ﺧﻄﹼﻰ )ﺑﮑﻤﮏ ﺍﺣﺒ‪‬ﺎﻯ ﻓﺎﺭﺳﻰ ﺯﺑﺎﻥ(‬
‫ﻭ ﻣﺼﺎﺣﺒﻪ ﺑﺎ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻳﺎﺭﺍﻥ ﻣﻬﺪﺍﻣﺮﺍﷲ ﻭ ﺑﺴﺘﮕﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﻃﻬﺮﺍﻥ ﻭ ﻗﺰﻭﻳﻦ‬
‫ﺑﻪﺗﺄﻟﻴﻒ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺒﺎﺩﺭﺕ ﳕﻮﺩﻩ ﺍﺳﺖ‪ (٢٥) .‬ﺧﺎﱎ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺩﺭ ﺩﻫﻢ ﺁﮔﺴﺖ ﺳﺎﻝ‬
‫‪ ١٨٧٢‬ﻣﻴﻼﺩﻯ ﺩﺭ ﺷﻬﺮ ﺭﻳﭻﻭﻭﺩ ‪ Richwood‬ﺍﻳﺎﻟﺖ ﺍﻭﻫﺎﻳﻮ ‪ Ohio‬ﺑﺪﻧﻴﺎ ﺁﻣﺪ‪ .‬ﭘﺲ ﺍﺯ ﺍﳒﺎﻡ‬
‫ﲢﺼﻴﻼﺕ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﺑﻪﺩﺍﻧﺸﮕﺎﻩ ﺷﻴﮑﺎﮔﻮ ﺭﻓﺖ ﻭ ﺍﺯ ﺁﳒﺎ ﻓﺎﺭﻍﺍﻟﺘ‪‬ﺤﺼﻴﻞ ﮔﺮﺩﻳﺪ‪ .‬ﭘﺲ ﺍﺯ ﻓﺮﺍﻍ ﺍﺯ‬
‫ﲢﺼﻴﻼﺕ ﺩﺭ ﺁﻏﺎﺯ ﺑﻪﺗﻌﻠﻴﻢ ﺍﺷﺘﻐﺎﻝ ﻳﺎﻓﺖ ﻭ ﺳﭙﺲ ﺑﻪﺭﻭﺯﻧﺎﻣﻪ ﻧﮕﺎﺭﻯ ﭘﺮﺩﺍﺧﺖ‪ (٢٦) .‬ﺩﺭ‬
‫ﺣﺪﻭﺩ ﺳﺎﳍﺎﻯ ‪ ١٩٠٨-١٩٠٩‬ﺩﺭ ﻧﺘﻴﺠﻪ ﻣﺬﺍﮐﺮﻩ ﺑﺎ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﺭﻭﻯﻭﻳﻠﻬﻠﻢ ‪Roy‬‬
‫‪ Wilhelm‬ﻭ ﺟﻨﺎﺏ ﺗﻮﺭﻧﺘﻮﻥ ﭼﻴﺲ ‪ Thornton Chase‬ﺑﺸﺮﻑ ﺍﳝﺎﻥ ﻓﺎﺋﺰ ﮔﺸﺖ‪ .‬ﭘﺲ ﺍﺯ‬
‫ﺍﳝﺎﻥ ﺑﻪﺍﻣﺮ ﺑﺪﻳﻊ ﻋﺎﺷﻘﺎﻧﻪ ﻗﻴﺎﻡ ﲞﺪﻣﺖ ﳕﻮﺩ‪ .‬ﺩﺭ ﺳﺎﻝ ‪١٩١٢‬ﻣﻴﻼﺩﻯ ﭼﻬﺎﺭﺻﺪ ﺗﻦ ﺍﺯ‬
‫ﺭﻭﺯﻧﺎﻣﻪﻧﮕﺎﺭﺍﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺮﺍﻯ ﺍﺳﺘﻤﺎﻉ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﻪﻫﺘﻞ ﺷﻨﻠﻲ ‪Schenley‬‬
‫ﺩﺭ ﭘﻴﺘﺴﺒﻮﺭﮒ ‪ Pittsburgh‬ﺩﻋﻮﺕ ﮐﺮﺩ ﻭ ﺗﻮﻓﻴﻖ ﺑﺴﻴﺎﺭ ﻳﺎﻓﺖ‪ .‬ﺍﻣ‪‬ﺎ ﺧﺪﻣﺎﺕ ﺟﺎﻭﺩﺍﻧﻪ ﺍﻭ ﺩﺭ‬
‫ﺁﺧﺮﻳﻦ ﺳﺎﳍﺎﻯ ﻋﻬﺪ ﻣﻴﺜﺎﻕ ﻭ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﻭﻻﻳﺖ ﺑﺎﻭﺝ ﺍﻋﺘﻼﺀ ﺭﺳﻴﺪ‪ .‬ﺑﻪﻣﺪ‪‬ﺕ ‪ ٢٠‬ﺳﺎﻝ ﭼﻬﺎﺭ ﺑﺎﺭ‬
‫ﺑﺪﻭﺭ ﮐﺮﻩ ﺍﺭﺽ ﺳﻔﺮ ﳕﻮﺩ ﻭ ﭘﻴﺎﻡ ﺍﻣﺮ ﺍﻋﻈﻢ ﺭﺍ ﺑﻪ ﺍﻫﻞ ﻋﺎﱂ ﺍﺑﻼﻍ ﻓﺮﻣﻮﺩ‪ .‬ﺗﻘﺮﻳﺒﹰﺎ ﺑﻪ ﳘﻪ ﺟﺎﻯ‬
‫ﺟﻬﺎﻥ ﺟﺰ ﺭﻭﺳﻴﻪ ﺳﻔﺮ ﮐﺮﺩ‪ .‬ﺑﺎ ﭘﺎﺩﺷﺎﻫﺎﻥ‪ ،‬ﻣﻠﮑﻪﻫﺎ‪ ،‬ﺷﺎﻫﺰﺍﺩﮔﺎﻥ‪ ،‬ﺭﺅﺳﺎﺀ ﲨﻬﻮﺭ‪ ،‬ﻭﺯﺭﺍﺀ ﻭ‬
‫ﺳﻴﺎﺳﻴ‪‬ﻮﻥ‪ ،‬ﺍﺳﺘﺎﺩﺍﻥ ﺩﺍﻧﺸﮑﺎﻫﻬﺎ‪ ،‬ﻓﻀﻼﺀ‪ ،‬ﺍﺩﺑﺎﺀ‪ ،‬ﺷﻌﺮﺍﺀ ﻭ ﻣﺮﺩﻡ ﻋﺎﺩﻯ ﺩﺭ ﺧﺼﻮﺹ ﺍﻣﺮﺍﳍﻲ‬
‫ﻣﺬﺍﮐﺮﻩ ﳕﻮﺩ ﻭ ﻧﻔﻮﺱ ﺑﺴﻴﺎﺭﻯ ﺭﺍ ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ ﺭﺍﻫﻨﻤﻮﻥ ﮔﺸﺖ‪ .‬ﺩﺭ ﺑﻴﺶ ﺍﺯﭼﻬﺎﺭﺻﺪ ﺩﺍﻧﺸﮕﺎﻩ‬
‫ﻭﮐﺎﰿ ﺳﺨﻨﺮﺍﱏﻓﺮﻣﻮﺩ‪ .‬ﻫﺸﺖﺑﺎﺭﺑﺎ ﻋﻠﻴﺎﺣﻀﺮﺕ ﻣﻠﮑﻪ ﻣﺎﺭﻯ ‪ Marie‬ﻣﻠﮑﻪ ﺭﻭﻣﺎﻧﻴﺎ ﻣﻼﻗﺎﺕ ﻭ‬
‫ﻣﺬﺍﮐﺮﻩ ﳕﻮﺩ‪ .‬ﻣﻠﮑﻪ ﺭﻭﻣﺎﻧﻴﺎ ﺣﺘ‪‬ﻰ ﺩﺭ ﳔﺴﺘﲔ ﻣﺼﺎﺣﺒﻪ )ﮊﺍﻧﻮﻳﻪ ‪ (١٩٢٦‬ﺑﻪﻋﻈﻤﺖ ﺍﻣﺮﺑﺪﻳﻊ ﻭ‬
‫ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﮎ ﺍﻋﺘﺮﺍﻑ ﳕﻮﺩﮐﻪ ﻧﺘﻴﺠﻪ ﺁﻥ ﺻﺪﻭﺭ ﺍﻋﻼﻣﻴﻪ ﳐﺼﻮﺹ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﺑﻮﺩ‪ .‬ﺍﻋﻼﻣﻴ‪‬ﻪ‬
‫ﻣﺬﮐﻮﺭﺑﺰﺑﺎﻬﻧﺎﻯ ﳐﺘﻠﻒ ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺖ‪ .‬ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﺍﻋﻼﻣﻴ‪‬ﻪ ﺛﺎﻟﺚ ﻋﻠﻨﹰﺎ ﻭ‬
‫ﺻﺮﳛﹰﺎ ﺑﻪﺍﳝﺎﻥ ﺧﻮﻳﺶ ﺑﻪﺍﻣﺮﺑﺪﻳﻊ ﺍﻋﺘﺮﺍﻑ ﻓﺮﻣﻮﺩ‪ .‬ﻣﺎﺭﺛﺎ ﺭﻭﺕ ﺑﻪﺍﻳﺮﺍﻥ ﻧﻴﺰ ﺳﻔﺮ ﮐﺮﺩ ﻭ ﺩﺭ ﺑﺮﺧﻰ‬
‫ﺍﺯ ﺷﻬﺮﻫﺎ ﺧﺼﻮﺻﹰﺎ ﻃﻬﺮﺍﻥ ﻭ ﻗﺰﻭﻳﻦ ﺍﺯ ﺍﻣﺎﮐﻦ ﻣﺘﱪ‪‬ﮐﻪ ﻭ ﺗﺎﺭﳜﻴ‪‬ﻪ ﺍﻣﺮ ﺩﻳﺪﻥ ﳕﻮﺩ‪ .‬ﺻﻌﻮﺩ ﺍﻳﻦ‬
‫ﺑﺎﻧﻮﻯ ﺧﺎﺩﻣﻪ ﺟﻠﻴﻠﻪ ﺩﺭ ﻫﻮﻧﻮﻟﻮﻟﻮ ‪ Honolulu‬ﻭ ﺩﺭ ﺑﻴﺴﺖ ﻭ ﻫﺸﺘﻢ ﺳﭙﺘﺎﻣﱪ ‪ ١٩٣٩‬ﻭﺍﻗﻊ‬
‫ﮔﺮﺩﻳﺪ‪ (٢٧).‬ﺩﺭ ﻫﻨﮕﺎﻡ ﺻﻌﻮﺩ ‪ ٦٧‬ﺳﺎﻝ ﺩﺍﺷﺖ‪.‬‬
‫ﻋﺸﻖ ﻭ ﺧﻠﻮﺹ ﻭ ﺧﺪﻣﺎﺕ ﺗﺒﻠﻴﻐﻰ ﻭ ﺗﺸﻮﻳﻘﻰ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ ﻣﻮﺟﺐ ﺷﺪﻩ ﮐﻪ ﺣﻀﺮﺕ‬
‫ﱃﺍﻣﺮﺍﷲ ﺑﻪﺍﻭ ﻋﻨﻮﺍﻥ "ﺳﺮﺣﻠﻘﻪ ﻣﺒﻠﹼﻐﲔ ﻭ ﻣﺒﻠﹼﻐﺎﺕ"‪" ،‬ﻣﻘﺘﺪﺍﻯ ﻣﺒﻠﹼﻐﲔ ﻭﻣﺒﻠﹼﻐﺎﺕ"‪" ،‬ﻓﺨﺮﺍﳌﺒﻠﹼﻐﲔ‬‫ﻭﹼ‬
‫ﻭ ﺍﳌﺒﻠﹼﻐﺎﺕ"‪" ،‬ﺁﻳﺖ ﺍﻧﻘﻄﺎﻉ"‪" ،‬ﻣﺸﻌﻞ ﺍﳊ ‪‬‬
‫ﺐ ﻭ ﺍﻟﻮﺩﺍﺩ"‪" ،‬ﻣﺜﺎﻝ ﺍﻟﺸ‪‬ﺠﺎﻋﺔ ﻭ ﺍﻟﻮﻓﺎﺀ"‪" ،‬ﻗﺮﺓﺍﻟﻌﻴﻮﻥ‬
‫ﺍﻫﻞ ‪‬ﺎﺀ"‪ ،‬ﻭ"ﻗﺒﺴﻪ ﻧﺎﺭ ﳏﺒ‪‬ﺔﺍﷲ" ﻋﻨﺎﻳﺖ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﻣﺎﺭﺛﺎﺭﻭﺕ ﻫﻨﮕﺎﻡ ﺍﻗﺎﻣﺖ ﺩﺭ‬
‫ﻃﻬﺮﺍﻥ ﻭ ﻗﺰﻭﻳﻦ )ﺩﺭﺳﺎﻝ‪١٩٣٠‬ﻡ( ﺑﻪﻣﻨﺎﺑﻊ ﳐﺘﻠﻒ ﻣﺮﺑﻮﻁ ﺑﻪﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺳﺖ‬
‫ﻳﺎﻓﺖ‪ .‬ﺑﺎ ﺑﺮﺧﻰ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﻭ ﻧﻮﺍﺩﮔﺎﻥ ﺍﻳﻦ ﻧﺎﺩﺭﻩ ﺯﻣﺎﻧﻪ ﮔﻔﺘﮕﻮ ﳕﻮﺩ ﻭ ﺍ ﹼﻃﻼﻋﺎﺕ ﭘﺮ ﺍﺭﺯﺷﻰ‬
‫ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪ .‬ﻏﺎﻟﺐ ﺍﻃﹼﻼﻋﺎﺗﻰ ﮐﻪ ﻧﮕﺎﺭﻧﺪﻩ ﺍﻳﻦ ﺳﻄﻮﺭ ﺩﺭ ﻣﺪ‪‬ﺕ ﭘﻨﺞﺳﺎﻝ)‪١٩٧٣-١٩٧٨‬ﻡ(‬
‫ﺗﺪﺭﻳﺲ ﺩﺭ ﺩﺍﻧﺸﮑﺪﻩ ﻋﻠﻮﻡ ﺍﺩﺍﺭﻯ ﻭ ﺑﺎﺯﺭﮔﺎﱏ ﻗﺰﻭﻳﻦ ﺍﺯ ﺧﻮﻳﺸﺎﻥ ﻭ ﺍﺣﻔﺎﺩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺑﺎ ﺍﻃﹼﻼﻋﺎﺕ ﻣﮑﺘﺴﺒﻪ ﻭﺳﻴﻠﻪ ﺧﺎﱎ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺗﻄﺎﺑﻖ ﺩﺍﺭﺩ ﻭ ﺍﻳﻦ ﻣﲑﺳﺎﻧﺪ ﮐﻪ‬
‫ﻧﺎﻣﱪﺩﻩ ﺩﺭ ﻣﺪ‪‬ﺕ ﺑﺴﻴﺎﺭ ﮐﻮﺗﺎﻩ ﺍﻗﺎﻣﺖ ﺩﺭ ﻗﺰﻭﻳﻦ ﻭ ﺍﻳ‪‬ﺎﻡ ﻗﻠﻴﻞ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﺎ ﭼﻪ ﺩﻗﹼﱴ ﻣﺼﺎﺣﺒﺎﺕ‬
‫ﺧﻮﻳﺶ ﺭﺍ ﺍﳒﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﻳﻮﺳﻒ ﺧﺎﻥ ﻭﺣﻴﺪ ﮐﺸﻔﻰ )ﻟﺴﺎﻥﺣﻀﻮﺭ( ﺑﻌﻨﻮﺍﻥ‬
‫ﻣﺘﺮﺟﻢ ﺩﺭ ﻗﺰﻭﻳﻦ ﺩﺭ ﺧﺪﻣﺖ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺧﺎﱎ ﺭﻭﺕ ﺑﺰﻳﺎﺭﺕ ﺍﻣﺎﮐﻦ‬
‫ﺗﺎﺭﳜﻴ‪‬ﻪ ﺍﻣﺮﻳ‪‬ﻪ ﺩﺭ ﻗﺰﻭﻳﻦ ﻓﺎﺋﺰ ﮔﺸﺖ‪ .‬ﭼﻮﻥ ﲞﺎﻧﻪ ﻧﻴﻤﻪ ﳐﺮﻭﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺁﻣﺪ ﺑﺮ ﮐﻒ‬
‫ﺍﻃﺎﻕ ﳐﺼﻮﺹ ﻃﺎﻫﺮﻩ ﺑﻮﺳﻪ ﺯﺩ ﻭ ﺍﺷﮏ ﺭﳜﺖ‪ .‬ﺧﺎﱎ ﺭﻭﺕ ﺩﺭ ﮐﺘﺎﺏ ﺧﻮﺩ"‪ "Tahirih‬ﺩﺭ‬
‫ﺧﺼﻮﺹ ﺗﺸﺮ‪‬ﻑ ﺧﻮﻳﺶ ﲞﺎﻧﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﻣﻴﻨﻮﻳﺴﺪ‪ ... :‬ﻫﻨﮕﺎﻡ ﻭﺭﻭﺩ ﺑﻪ‬
‫ﺷﻬﺮ)ﻗﺰﻭﻳﻦ( ﺟﺎﺋﻰ ﮐﻪ ﻃﺎﻫﺮﻩ ﭘﺮﻭﺭﺵ ﻳﺎﻓﺘﻪ ﺑﻮﺩ ﺭﻭﺡ ﻣﻦ ﻣﺸﺘﺎﻕ ﺷﻨﺎﺳﺎﺋﻰ ﺑﻴﺸﺘﺮ ﺍﻭ ﺑﻮﺩ‪.‬‬
‫ﺍﻇﻬﺎﺭ ﺍﺷﺘﻴﺎﻕ ﳕﻮﺩﻡ ﺗﺎ ﺧﺎﻧﻪ ﳏ ﹼﻞ ﺗﻮﻟﹼﺪ ﻃﺎﻫﺮﻩ ﺭﺍ ﺯﻳﺎﺭﺕ ﮐﻨﻢ‪ .‬ﺍﺣﺒ‪‬ﺎﺀ ﲟﻦ ﮔﻔﺘﻨﺪ ﮐﻪ ﺍﻳﻦ ﺍﻣﺮ‬
‫ﺍﻣﮑﺎﻥ ﭘﺬﻳﺮ ﻧﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺧﻮﻳﺸﺎﻥ ﻃﺎﻫﺮﻩ ﳘﻪ ﺍﺯ ﻣﺴﻠﻤﲔﺍﻧﺪ ﻭ ﳘﻮﺍﺭﻩ ﺍﺯ ﺍﻳﻨﮑﻪ ﻃﺎﻫﺮﻩ‬
‫ﺑﻪﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺆﻣﻦ ﺷﺪﻩ ﺑﺸﺪ‪‬ﺕ ﺧﺸﻤﮕﲔ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﻟﺬﺍ ﻣﺴﻠﹼﻤﹰﺎ ﺍﻳﻦ ﺗﻨﻔﹼﺮ ﻧﺴﺒﺖ ﺑﻪﺍﻣﺮ ‪‬ﺎﺋﻰ‬
‫ﻫﻨﻮﺯ ﺩﺭ ﺁﻧﺎﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﺻﺎﺣﺐ ﮔﺮﺍﻧﺪﻫﺘﻞ ‪ ،Grand Hotel‬ﳏ ﹼﻞ ﺍﻗﺎﻣﺖ ﻣﻦ‪ ،‬ﮐﻪ ﺩﺭ‬
‫ﺁﺳﺘﺎﻧﻪ ﺩﺭ ﻭﺭﻭﺩﻯ ﻫﺘﻞ ﺍﻳﺴﺘﺎﺩﻩ ﺑﻮﺩ ﻳﮑﻰ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﻳﺪ ﮐﻪ ﺍﺯ ﻧﺰﺩﻳﮏ ﻣﻴﮕﺬﺷﺖ‪.‬‬
‫ﺑﺸﻮﺧﻰ ﺑﺎﻭ ﮔﻔﺖ ﺧﺎﻧﺪﺍﻥ ﴰﺎ ﺑﺎﻳﺪﺍﺯ ﺧﻮﻳﺸﱳ ﺧﺠﺎﻟﺖ ﮐﺸﻨﺪ‪ ...‬ﻣﺮﺩﻡ ﺩﺭ ﻫﺮ ﮐﺸﻮﺭ ﺍﺯ‬
‫ﺟﻬﺎﻥ ﺩﻭﺳﺘﺪﺍﺭ ﺟﺪ‪‬ﻩ ﴰﺎ ﻃﺎﻫﺮﻩﺍﻧﺪ ﺍﻣ‪‬ﺎ ﴰﺎ ﺍﺯ ﺍﻧﺘﺴﺎﺏ ﺑﺎﻭ ﺍﻓﺘﺨﺎﺭ ﳕﻰﳕﺎﺋﻴﺪ‪ .‬ﻣﻦ ﻳﮏ ﻣﻬﻤﺎﻥ‬
‫ﺁﻣﺮﻳﮑﺎﺋﻰ ﺩﺭ ﻫﺘﻞ ﺩﺍﺭﻡ ﮐﻪ ﺍﻭ ﺁﺭﺯﻭﻯ ﺩﻳﺪﻥ ﺧﺎﻧﻪﺍﻯ ﺭﺍ ﺩﺍﺭﺩ ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﺁﻥ ﺯﻧﺪﮔﻰ‬
‫ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺁﻥ ﺷﺨﺺ ﺑﺼﺎﺣﺐ ﻫﺘﻞ ﮔﻔﺖ ﺍﮔﺮ ﺍﻳﻦ ﻣﻬﻤﺎﻥ ﺍﻣﺮﻳﮑﺎﺋﻰ ﻣﻴﺨﻮﺍﻫﺪ ﺧﺎﻧﻪ‬
‫ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺒﻴﻨﺪ ﻣﻦ ﺑﺎﻭ ﻧﺸﺎﻥ ﺧﻮﺍﻫﻢ ﺩﺍﺩ‪ .‬ﺻﺎﺣﺐ ﻫﺘﻞ ﺑﺪﻭ ﮔﻔﺖ ﮐﻪ ﺗﻮ ﳕﻴﺘﻮﺍﱏ ﻭﻟﮑﻦ ﺁﻥ‬
‫ﺷﺨﺺ ﮔﻔﺖ ﻣﻴﺘﻮﺍﱎ ﻭ ﺍﻳﻦ ﮐﺎﺭ ﺭﺍ ﺧﻮﺍﻫﻢ ﮐﺮﺩ‪ .‬ﺮﺣﺎﻝ ﺗﺮﺗﻴﱮ ﺩﺍﺩﻩ ﺷﺪ ﮐﻪ ﻣﻦ ﺑﺪﻳﺪﻥ ﺧﺎﻧﻪ‬
‫ﻃﺎﻫﺮﻩ ﺑﺮﻭﻡ‪ .‬ﻣﻦ ﳘﺮﺍﻩ ﺻﺎﺣﺐ ﻫﺘﻞ ﻭ ﺁﻥ ﺷﺨﺺ ﮐﻪ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﺑﺪﻳﺪﻥ ﺧﺎﻧﻪ‬
‫ﻗﺪﳝﻰ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﻓﺘﻢ‪ .‬ﺧﺎﻧﻪﺍﻯ ﺑﺰﺭﮒ ﻭ ﻗﺪﳝﻰ ﺑﺎ ﺷﺒﮑﻪ ﺳﺎﺯﻯ ﻫﺎﻯ ﭘﻴﭻ ﺩﺭ ﭘﻴﭻ ﻭ ﺯﻳﺒﺎ‬
‫ﺑﻮﺩ‪ .‬ﺑﻨﻈﺮ ﻣﲑﺳﻴﺪ ﮐﻪ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﺍﺯ ‪‬ﺘﺮﻳﻦ ﻣﻨﺎﺯﻝ ﺁﻥ ﻧﻘﻄﻪ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺷﺨﺺ ﻣﺬﮐﻮﺭ ﮐﻪ ﺧﻮﻳﺶ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﲞﺶ ﻣﺴﮑﻮﱏ ﻧﺴﻮﺍﻥ ﺭﺍ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ ﳎﻠﹼﻞ ﮐﻪ ﳏ ﹼﻞ‬
‫ﺗﻮﻟﹼﺪ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﲟﻦ ﻧﺸﺎﻥ ﺩﺍﺩ‪ .‬ﺳﭙﺲ ﻣﺮﺍ ﺑﻪﮐﺘﺎﲞﺎﻧﻪ ﻃﺎﻫﺮﻩ ﮐﻪ ﺍﺯ ﳊﺎﻅ ﻫﻨﺮﻯ ﻋﺠﻴﺐ ﻭﻟﯽ‬
‫ﺟﺎﻟﺐ ﺑﻮﺩ ﻭ ﺩﺭ ﻃﺒﻘﻪ ﺩﻭ‪‬ﻡ ﻗﺮﺍﺭ ﺩﺍﺷﺖ ﺑﺮﺩ‪ .‬ﺟﺎﺋﻰﮐﻪ ﻃﺎﻫﺮﻩ ﺑﻌﻨﻮﺍﻥ ﻳﮏ ﺩﺧﺘﺮ ﮐﻮﭼﮏ‬
‫ﻣﻰﻧﺸﺴﺖ ﻭ ﮐﺘﺎﺏ ﻣﻴﺨﻮﺍﻧﺪ‪ .‬ﺩﺧﺘﺮﻳﮑﻪ ﻣﻘﺪ‪‬ﺭ ﺑﻮﺩ ﺑﻌﺪﻫﺎ ﺷﺎﻋﺮﻩﺍﻯ ﺷﻮﺩ ﻭ ﳔﺴﺘﲔ ﺑﺎﻧﻮﻯ‬
‫ﺷﻬﻴﺪ ﺩﺭ ﺁﺳﻴﺎﻯ ﻣﺮﮐﺰﻯ ﲟﻨﻈﻮﺭ ﺗﺮﺑﻴﺖ ﻧﺴﻮﺍﻥ ﻭ ﲢﻘﹼﻖ ﺗﺴﺎﻭﻯ ﺁﻧﺎﻥ ﺑﺎ ﻣﺮﺩﺍﻥ ﮔﺮﺩﺩ ﻭ‬
‫ﺣﺠﺎﺏ ﺭﺍ ﺍﺯ ﭼﻬﺮﻩ ﺁﻧﺎﻥ ﺑﺰﺩﺍﻳﺪ‪ .‬ﺁﻥ ﻣﻨﺴﻮﺏ ﻃﺎﻫﺮﻩ ﺍﻃﺎﻗﻰ ﺭﺍ ﮐﻪ ﻃﺎﻫﺮﻩ ﺑﺪﺳﺘﻮﺭ ﭘﺪﺭﺵ‬
‫ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺁﻥ ﺯﻧﺪﺍﱏ ﺑﻮﺩ ﻧﺸﺎﻥ ﺩﺍﺩ‪ .‬ﺁﻥ ﺷﺨﺺ ﺑﺎ ﺷﮕﻔﺖ ﻣﻴﮕﻔﺖ ﺍﮔﺮﭼﻪ ﭘﺪﺭ ﻃﺎﻫﺮﻩ ﺍﺯ‬
‫ﳊﺎﻅ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻣﺬﻫﱮ ﺑﺸﺪ‪‬ﺕ ﺑﺎ ﻃﺎﻫﺮﻩ ﺍﺻﻄﮑﺎﮎ ﺩﺍﺷﺖ ﻭﻟﮑﻦ ﻭﺍﻗﻌﹰﺎ ﻋﺎﺷﻖ ﺩﺧﺘﺮ ﺑﺎ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﺧﻮﻳﺶ ﺑﻮﺩ‪ .‬ﭘﺪﺭ ﻃﺎﻫﺮﻩ ﺑﻴﺸﺘﺮ ﺍﻭ ﺭﺍ ﺑﺪﻳﻦ ﻋﻠﹼﺖ ﺩﺭ ﺧﺎﻧﻪ ﺯﻧﺪﺍﱏ ﮐﺮﺩﻩ ﺑﻮﺩ ﮐﻪ ﺍﺯ‬
‫ﺳﻴﺦ ﺩﺍﻏﻬﺎﻯ ﻣﺮﺩﻡ ﻭﺣﺸﻰ ﮐﻪ ﺑﻌﻠﹼﺖ ﺍﳝﺎﻧﺶ ﺑﺎﻣﺮ ﺑﺪﻳﻊ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﺍﻭ ﺭﺍ ﺷﮑﻨﺠﻪ ﮐﻨﻨﺪ ﳒﺎﺕ‬
‫ﲞﺸﺪ‪ .‬ﺍﻣ‪‬ﺎ ﺳﺮﺍﳒﺎﻡ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺰﻧﺪﺍﻥ ﺷﻬﺮ ﺑﺮﺩﻧﺪ‪ .‬ﻫﻨﮕﺎﻣﻴﮑﻪ ﻣﻦ ﺯﺍﻧﻮ ﺯﺩﻡ ﺗﺎ ﺑﺮﮐﻒ ﺍﻃﺎﻕ‬
‫ﻃﺎﻫﺮﻩ ﺑﻮﺳﻪ ﺯﱎ ﳘﻪ ﻣﻨﺴﻮﺑﺎﻥ ﻃﺎﻫﺮﻩ ﺳﺎﮐﺖ ﺍﻳﺴﺘﺎﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺭﻓﺘﺎﺭ ﺁﻧﺎﻥ ﳏﺘﺮﻣﺎﻧﻪ ﻭ ﺩﻭﺳﺘﺎﻧﻪ‬
‫ﺑﻮﺩ‪ .‬ﻫﻨﮕﺎﻡ ﺧﺮﻭﺝ ﺍﺯ ﺍﻃﺎﻕ ﻃﺎﻫﺮﻩ ﺁﻥ ﻣﻨﺴﻮﺏ ﻃﺎﻫﺮﻩ ﲟﻦ ﮔﻔﺖ ﮐﻪ ﴰﺎ ﳔﺴﺘﲔ ﻓﺮﺩ ‪‬ﺎﺋﻰ‬
‫ﻫﺴﺘﻴﺪ ﮐﻪ ﺗﺎ ﮐﻨﻮﻥ ﺍﺯ ﻣﻐﺮﺏ ﺯﻣﲔ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺑﺎﺏ ﻃﺎﻫﺮﻩ ﭘﺮﺳﺶ ﳕﻮﺩﻩ ﻭ ﺧﻮﺍﺳﺘﻪ ﮐﻪ ﺧﺎﻧﻪ‬
‫ﺍﻭ ﻭ ﺍﺣﻔﺎﺩ ﺍﻭ ﺭﺍ ﺑﺒﻴﻨﺪ‪ .‬ﻣﻦ ﺑﺪﻭ ﮔﻔﺘﻢ ﻋﻠﹼﺘﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﺣﺪﻯ ﺟﺮﺃﺕ ﺁﻣﺪﻥ ﻧﮑﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺣﻘﻴﻘﺘﺶ ﺭﺍ ﺑﮕﻮﱘ ﻣﺎ ﺍﺯ ﳘﻪ ﴰﺎ ﺑﺴﻴﺎﺭ ﺑﻴﻢ ﺩﺍﺷﺘﻴﻢ‪ .‬ﭘﺲ ﺍﺯ ﭘﺎﻳﺎﻥ ﺧﻮﺍﻧﺪﻥ ﺍﺩﻋﻴﻪ ﺍﻳﻦ ﻣﻨﺴﻮﺏ‬
‫ﻧﻴﮑﺨﻮﻯ ﻃﺎﻫﺮﻩ ﮐﻪ ﺍﺷﮏ ﺩﺭ ﭼﺸﻤﺎﻧﺶ ﺣﻠﻘﻪ ﺯﺩﻩ ﺑﻮﺩ ﮔﻔﺖ‪ :‬ﻣﻦ ﳐﺎﻟﻒ ﻃﺎﻫﺮﻩ ﻧﻴﺴﺘﻢ ﻭ‬
‫ﺍﺣﺴﺎﺱ ﻣﻴﮑﻨﻢ ﮐﻪ ﺍﻓﺘﺨﺎﺭﻯ ﺍﺳﺖ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﮐﻪ ﺍﺯ ﻣﻨﺴﻮﺑﺎﻥ ﭼﻨﲔ ﺧﺎﻧﺪﺍﻥ ﺷﺮﻳﻔﻰ ﺑﺎﺷﺪ‪.‬‬
‫ﻣﺎﺩﺭ ﻣﻦ ﺧﻮﺍﻫﺮ ﮐﻮﭼﮑﺘﺮ ﻃﺎﻫﺮﻩ ﺑﻮﺩ‪ .‬ﺁﻥ ﺷﺨﺺ ﺑﺎ ﻣﻦ ﺑﻪ ﻫﺘﻞ ﺑﺮﮔﺸﺖ ﻭ ﻣﺎ ﻳﮏ ﮔﻔﺖ ﻭ‬
‫ﺷﻨﻴﺪ ﻃﻮﻻﱏ ﺑﺎ ﻫﻢ ﺩﺍﺷﺘﻴﻢ‪ .‬ﺁﻧﺮﻭﺯ ﻳﮏ ﺩﻭﺳﱴ ﻭﺍﻗﻌﻰ ﻣﻴﺎﻥ ﻳﮏ ‪‬ﺎﺋﻰ ﻏﺮﰉ ﻭ ﻳﮑﻰ ﺍﺯ‬
‫ﺧﻮﻳﺸﺎﻥ ﻃﺎﻫﺮﻩ ﺑﺮﻗﺮﺍﺭ ﮔﺸﺖ‪ .‬ﻫﺮﮔﺎﻩ ﺧﺎﻃﺮﺍﺕ ﺷﲑﻳﻦ ﻭ ﻣﻘﺪ‪‬ﺱ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﺩﺭ‬
‫ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻴﺎﺩ ﻣﻴﺂﻭﺭﻡ ﲞﺎﻃﺮ ﻣﻴﮕﺬﺭﺩ ﮐﻪ ﺍﻳﻦ ﻣﻨﺴﻮﺏ ﻣﻬﺮﺑﺎﻥ ﻃﺎﻫﺮﻩ ﮐﻪ ﺣﻘﻮﻗﺪﺍﻥ ﺑﺮﺟﺴﺘﻪﺍﻯ‬
‫ﺑﻮﺩ ﭼﮕﻮﻧﻪ ﻫﻨﮕﺎﻡ ﺧﺮﻭﺝ ﻣﻦ ﺍﺯ ﺍﻳﺮﺍﻥ ﺩﺭ ﮐﻨﺎﺭ ﺩﻳﮕﺮ ﺩﻭﺳﺘﺎﻥ ‪‬ﺎﺋﻰ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﲟﻦ ﺍﷲﺍ‪‬ﻰ‬
‫ﻣﻴﮕﻔﺖ‪ .‬ﮔﻮﻳﺎ ﻫﻢ ﺟﺴﻢ ﺍﻭ ﻭ ﻫﻢ ﺭﻭﺡ ﺍﻭ ﺑﺎ ﺩﻭﺳﺘﺎﻥ ﺑﻮﺩ ﻭ ﺩﺭ ﳘﺎﻥ ﳊﻈﺎﺕ ﺑﻮﺩ ﮐﻪ ﺭﻧﮕﲔ‬
‫ﮐﻤﺎﻥ ﺯﻳﺒﺎ ﻭ ﺭﻭﺷﲎ ﺩﺭ ﺁﲰﺎﻥ ﻇﺎﻫﺮ ﮔﺸﺖ ﺗﺎ ﻧﺸﺎﻥ ﮐﺎﻣﻠﯽ ﺍﺯ ﻭﺣﺪﺕ ﺑﺎﺷﺪ‪ .‬ﺁﻧﭽﻪ ﺍﻳﻦ‬
‫ﻣﻨﺴﻮﺏ ﻃﺎﻫﺮﻩ ﲟﻦ ﮔﻔﺖ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺍﺣﻔﺎﺩ ﻳﺎﺭﺍﻥ ﻗﺪﱘ ﺍﻳﺮﺍﻥ ﺷﻨﻴﺪﻡ ﳘﻪ ﺭﺍ ﻳﺎﺩﺩﺍﺷﺖ ﳕﻮﺩﻩ ﻭ‬
‫ﺑﻴﺎﺩ ﻣﻴﺂﻭﺭﻡ ﻭ ﺑﺮ ﭘﺎﻳﻪ ﺁﻥ ﮔﻔﺘﻪﻫﺎ ﺍﻳﻦ ﺷﺮﺡ ﺣﻴﺎﺕ ﺭﺍ ﻣﻴﻨﮕﺎﺭﻡ‪ .‬ﺍﮔﺮﭼﻪ ﺩﺭ ﺟﺰﺋﻴ‪‬ﺎﺕ ﮔﺎﻩ‬
‫ﺍﺧﺘﻼﻓﺎﺕ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﻭﻟﮑﻦ ﳘﻪ ﻣﺘ‪‬ﻔﻘﹰﺎ ﺑﺮ ﺷﮑﻮﻩ ﺩﺭﺧﺸﺎﻥ ﺍﻳﻦ ﺑﺎﻧﻮﻯ ﺑﺮﺟﺴﺘﻪ ‪‬ﺎﺋﻰ‪،‬‬
‫ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ‪ ،‬ﺩﻻﻟﺖ ﺩﺍﺭﺩ" )ﺻﺺ ‪ (٢٨) .(٤٦-٥٠‬ﻫﻨﮕﺎﻣﻴﮑﻪ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺑﻘﺰﻭﻳﻦ ﻭﺍﺭﺩ‬
‫ﻣﻴﺸﺪ ﭼﻬﻞ ﻭ ﭘﻨﺞ ﺍﺗﻮﻣﻮﺑﻴﻞ ﺣﺎﻣﻞ ﺍﺣﺒ‪‬ﺎﻯ ﺁﻥ ﺷﻬﺮ ﻭﻯ ﺭﺍ ﳘﺮﺍﻫﻰ ﻣﻰﳕﻮﺩﻧﺪ‪ .‬ﺑﺮﺧﻰ ﺍﺯ ﺍﺣﺒ‪‬ﺎﺀ‬
‫ﺍﺯ ﺩﻫﻬﺎ ﻓﺮﺳﻨﮓ ﻓﺎﺻﻠﻪ ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ ﺍﻭ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺭﻭﺑﺮﻭﻯ ﻫﺘﻞ ﺍﻗﺎﻣﺘﮕﺎﻩ ﻭﻯ ﻣﺮﺗﺒﹰﺎ ﭘﻨﺞ‬
‫ﺳﺮﺑﺎﺯ ﻣﺮﺍﻗﺐ ﺍﻭ ﻭ ﺍﻭﺿﺎﻉ ﺷﻬﺮ ﺑﻮﺩﻧﺪ ﻭ ﻣﺎﺭﺛﺎﺍﺯ ﺍﻳﻦ ﻣﺮﺍﻗﺒﺖ ﺧﻮﺷﻨﻮﺩ ﻧﺒﻮﺩ‪(٢٩) .‬‬
‫ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ"‪ "Tahirih the Pure‬ﻳﮑﻰ ﺍﺯ ﺟﺎﻣﻌﺘﺮﻳﻦ ﮐﺘﺐ ﺩﺭ ﺑﺎﺏ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺍﺳﺖ‪ .‬ﺧﺎﱎ ﺭﻭﺕ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺍﻃﹼﻼﻋﺎﺕ ﺑﺴﻴﺎﺭ ﺟﺎﻟﺐ ﻭ ﺗﺎﺯﻩ ﺍﻯ ﺍﺭﺍﺋﻪ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﺧﺼﻮﺻﹰﺎ‬
‫ﺑﻴﺶ ﺍﺯ ﻫﺮ ﻣﻨﺒﻊ ﺩﻳﮕﺮ ﺩﻭﺭﺍﻥ ﮐﻮﺩﮐﻰ ﻭ ﻧﻮﺟﻮﺍﱏ ﻃﺎﻫﺮﻩ ﺭﺍ ﻣﻴﺸﮑﺎﻓﺪ‪ .‬ﮐﺘﺎﺏ ﺍﺯ ﻧﺎﺩﺭ ﮐﺘﱮ‬
‫ﺍﺳﺖ ﮐﻪ ﳓﻮﻩ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺎﺳﺘﻨﺎﺩ ﻧﻈﺮ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺑﻴﺎﻥ ﻣﻴﮑﻨﺪ‪.‬‬
‫ﻣﱳ ﺍﺻﻠﯽ ﮐﺘﺎﺏ ﺷﺎﻣﻞ ﻣﻘﺪ‪‬ﻣﻪ‪ ،‬ﺳﻪ ﻓﺼﻞ ﻭ ﻳﮏ ﻣﺆﺧ‪‬ﺮﻩ ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﺣﺎﻭﻯ ﺳﻪ ﭘﻴﻮﺳﺖ‬
‫ﺍﺳﺖ‪ .‬ﭘﻴﻮﺳﺖ ﳔﺴﺖ ﺷﺎﻣﻞ ﺑﺮﺧﻰ ﺍﺯ ﺍﺷﻌﺎﺭ ﻣﻨﺴﻮﺏ ﺑﻪﻃﺎﻫﺮﻩ ﻭ ﭘﻴﻮﺳﺖ ﺩﻭ‪‬ﻡ ﺻﻔﺤﺎﺗﻰ ﺍﺯ‬
‫ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﺩﺭ ﺧﺼﻮﺹ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﺁﻥ ﺣﻀﺮﺕ ﻭ ﭘﻴﻮﺳﺖ ﺳﻮ‪‬ﻡ ﻣﻘﺎﻟﱴ‬
‫ﱃﺍﻣﺮﺍﷲ ﲢﺖ ﻋﻨﻮﺍﻥ "‪ " " The World Religion‬ﺩﻳﺎﻧﺖ ﺟﻬﺎﱏ" ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﻣﺎﺭﺛﺎﺭﻭﺕ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪﺣﻀﺮﺕ ﻭﺭﻗﻪﻋﻠﻴﺎ ﺗﻘﺪﱘ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻓﻮﺭﻳﻪ ‪١٩٣٨‬‬
‫ﱃﺍﻣﺮﺍﷲ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ﺧﺎﱎ ﺭﻭﺕ ﺩﺭ ﻫﻨﺪ ﺑﻄﺒﻊ ﺑﺮﺳﺪ‪ .‬ﺧﺎﱎ ﺭﻭﺕ‬
‫ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺩﺭ ﺁﻭﺭﻳﻞ ﳘﺎﻥ ﺳﺎﻝ ﺩﺭ ﮐﺎﻧﻮﻧﺸﻦ ﻣﻠﹼﻰ ‪‬ﺎﺋﻴﺎﻥ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺷﺮﮐﺖ ﮐﺮﺩ‪ .‬ﺳﻪ ﻣﺎﻩ ﺩﺭ ﮐﺮﺍﭼﻰ‬
‫ﺍﻗﺎﻣﺖ ﺩﺍﺷﺖ ﻭ ﺑﺎ ﳘﮑﺎﺭﻯ ﺟﻨﺎﺏ ﺍﺳﻔﻨﺪﻳﺎﺭﲞﺘﻴﺎﺭﻯ ﺑﻄﺒﻊ ﮐﺘﺎﺏ ﺗﻮﻓﻴﻖ ﻳﺎﻓﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﻳﮏ‬
‫ﺑﺎﺭ ﻧﻴﺰ ﺩﺭ ﺳﺎﻝ ‪١٩٦٦‬ﻣﻴﻼﺩﻯ ﺩﺭ ﮐﺮﺍﭼﻰ ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﺩﺭ ‪ ١٩٨١‬ﻣﻴﻼﺩﻯ ﺩﺭ ﺁﻣﺮﻳﮑﺎ ﺑﻄﺒﻊ‬
‫ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﻃﺒﻊ ﺍﺧﲑ ﮐﻪ ﺑﻮﺳﻴﻠﻪ ﮐﻠﻤﺎﺕﭘﺮﺱ ‪ Kalimat Press‬ﺍﳒﺎﻡ ﻳﺎﻓﺘﻪ ﺣﺎﻭﻯ‬
‫ﭘﻴﺸﮕﻔﺘﺎﺭﻯ ﺍﺯ ﺧﺎﱎ ﻣﺮﺿﻴﻪ ﮔﻴﻞ ‪ Gail‬ﻋﻠﻴﻬﺎ ﺭﺿﻮﺍﻥﺍﷲ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﭘﻴﺸﮕﻔﺘﺎﺭ ﺧﺎﱎ ﮔﻴﻞ‬
‫ﺑﻨﺤﻮ ﺯﻳﺒﺎ ﻭ ﮔﻮﻳﺎﺋﻰ ﺷﺨﺼﻴ‪‬ﺖ ﺧﺎﱎ ﺭﻭﺕ ﺭﺍ ﺗﺼﻮﻳﺮ ﳕﻮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻭ ﺭﺍ ﲝ ‪‬ﻖ ﺑﺎ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻣﻘﺎﻳﺴﻪ ﮐﺮﺩﻩ ﻭ ﻭﺟﻮﻩ ﺍﺷﺘﺮﺍﮎ ﻭ ﺍﻓﺘﺮﺍﻕ ﺍﻳﻦ ﺩﻭ ﺑﺎﻧﻮﻯ ﺟﺎﻭﺩﺍﻧﻪ ﺍﻣﺮ ﺍﻋﻈﻢ ﺭﺍ ﺗﺒﻴﲔ ﳕﻮﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ ﻋﺒﺎﺳﻌﻠﯽﺑﺖ ﺑﻪ ﺍﺭﺩﻭ ﺗﺮﲨﻪ ﺷﺪﻩ ﻭ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬
‫ﺗﺮﲨﻪ ﲡﺪﻳﺪ ﭼﺎﭖ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺎﺭ ﺳﻮ‪‬ﻡ ﻧﻴﺰﺑﺎ ﲡﺪﻳﺪ ﻧﻈﺮ ﻭ ﺍﺿﺎﻓﺎﺕ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ ﺩﮐﺘﺮ‬
‫ﺻﺎﺑﺮﺁﻓﺎﻗﻰ ﺩﺭ ﺳﺎﻝ ‪ ١٩٦٤‬ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ﳘﭽﻨﲔ ﭼﻨﺪ ﺳﺎﻝ ﭘﻴﺶ ﻭﺳﻴﻠﻪ‬
‫ﺟﻨﺎﺏ ﺍﺣﺴﺎﻥﻣﻌﺘﻘﺪ ﺑﻔﺎﺭﺳﻰ ﺗﺮﲨﻪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪(٣٠) .‬‬
‫‪ -٩‬ﺗﺎﺭﻳﺦ ﻇﻬﻮﺭﺍﳊﻖ‪ :‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺍﺳﺖ‪ .‬ﻧﺎﻡ ﻭﻯ ﺍﺳﺪﺍﷲ ﺑﻮﺩ‬
‫ﻭ ﺗﻮﻟﹼﺪﺵ ﺩﺭ ﺳﺎﻝ ‪١٢٩٨‬ﻩ‪.‬ﻕ )‪١٨٨٠‬ﻡ( ﺩﺭ ﺷﻬﺮ ﺑﺎﺑﻞ )ﺑﺎﺭﻓﺮﻭﺵ ﺁﻥﺯﻣﺎﻥ( ﻭﺍﻗﻊ ﮔﺸﺖ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺍﳒﺎﻡ ﲢﺼﻴﻼﺕ ﻣﻘﺪ‪‬ﻣﺎﺗﻰ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﻧﺰﺩ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﻋﻠﻤﺎﺀ ﺯﻣﺎﻥ‬
‫ﺑﻪﻓﺮﺍﮔﺮﻓﱳ ﻓﻠﺴﻔﻪ‪ ،‬ﻣﻨﻄﻖ‪ ،‬ﮐﻼﻡ‪ ،‬ﻓﻘﻪ ﻭ ﺍﺩﺏ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﰉ ﭘﺮﺩﺍﺧﺖ ﻭ ﺩﺭﻏﺎﻟﺐ ﻣﻌﺎﺭﻑ‬
‫ﺩﻳﲎ ﺍﺯ ﻋﻠﻤﺎﺀ ﺑﺰﺭﮒ ﻋﺼﺮ ﳏﺴﻮﺏ ﮔﺮﺩﻳﺪ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﺑﺮ ﺍﺛﺮ ﻣﺬﺍﮐﺮﻩ ﺑﺎ ﺑﺮﺧﻰ ﺍﺯ ﺍﺣﺒﺎﺏ‬
‫ﻣﺎﺯﻧﺪﺭﺍﻥ ﻭ ﻃﻬﺮﺍﻥ ﻭ ﺑﮑﻮﺷﺶ ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﻋﺒﺪﺍﳊﺴﲔ ﺭﻓﻴﻌﻰ ﺍﺭﺩﺳﺘﺎﱏ ﻋﻠﻴﻪﺭﺿﻮﺍﻥﺍﷲ ﻭ‬
‫ﺯﻳﺎﺭﺕ ﺁﺛﺎﺭ ﲨﺎﻝﺍ‪‬ﻰ ﻭ ﺍﺯ ﲨﻠﻪ ﻟﻮﺡ ﺑﺸﺎﺭﺍﺕ ﺑﮑﻤﺎﻝ ﺍﻳﻘﺎﻥ ﻓﺎﺋﺰ ﮔﺸﺖ‪ .‬ﺳﭙﺲ ﻗﻴﺎﻡ ﲞﺪﻣﺖ ﻭ‬
‫ﻧﺸﺮ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﳕﻮﺩ‪ .‬ﻓﺎﺿﻞ ﺩﻫﻬﺎﺳﺎﻝ ﺑﻪﺗﺒﻠﻴﻎ‪ ،‬ﺗﻌﻠﻴﻢ‪ ،‬ﲢﻘﻴﻖ‪ ،‬ﻭ ﺗﺄﻟﻴﻒ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺖ ﻭ ﺁﺛﺎﺭ‬
‫ﺍﺭﺯﻧﺪﻩﺍﻯ ﺍﺯ ﺧﻮﻳﺸﱳ ﺑﻴﺎﺩﮔﺎﺭ ﮔﺬﺍﺷﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺍﻭ ﺭﺍ "ﻣﺒﻠﹼﻎ ﮐﺎﻣﻞ" )‪ (٣١‬ﻭ ﺩﺭ‬
‫ﻋﺮﺻﻪ ﺩﺍﻧﺶ ﻭ ﺣﮑﻤﺖ "ﺗﺎﻟﯽ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ" )‪ (٣٢‬ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪ .‬ﺻﻌﻮﺩ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﺩﺭ‬
‫ﺧﺮ‪‬ﻣﺸﻬﺮ ﺑﺴﺎﻝ ‪١٩٥٧‬ﻣﻴﻼﺩﻯ ﻭﺍﻗﻊ ﻭ ﺟﺴﺪﺵ ﺩﺭ ﮔﻠﺴﺘﺎﻥ ﺟﺎﻭﻳﺪ ﺷﻬﺮ ﺍﻫﻮﺍﺯ ﻣﺪﻓﻮﻥ‬
‫ﮔﺸﺖ‪(٣٣).‬‬
‫ﮐﺘﺎﺏ ﻇﻬﻮﺭﺍﳊﻖ ﺩﺭ ﻧٌﻪ ﳎﻠﹼﺪ ﻣﻔﺼ‪‬ﻞ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﻭ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺍﺛﺮ ﺟﻨﺎﺏ ﻓﺎﺿﻞﻣﺎﺯﻧﺪﺭﺍﱏ‬
‫ﱃﺍﻣﺮﺍﷲ ﭘﺲ ﺍﺯ ﻭﺻﻮﻝ ﻳﮑﻰ ﺍﺯ ﳎﻠﹼﺪﺍﺕ ﮐﺘﺎﺏ ﻇﻬﻮﺭﺍﳊﻖ ﺩﺭ ﺍﺑﻼﻏﻴ‪‬ﻪ‬ ‫ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﻣﻮﺭﺧﻪ ‪ ٢٦‬ﻓﻮﺭﻳﻪ ‪١٩٣٨‬ﺧﻄﺎﺏ ﲜﻨﺎﺏ ﻓﺎﺿﻞ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺍﻳ‪‬ﻬﺎﺍﻟﻔﺎﺿﻞ ﺍﳉﻠﻴﻞ ﺍﻟﺸ‪‬ﻬﻢ ﺍﻟﻨ‪‬ﺒﻴﻞ‬
‫ﳎﻬﻮﺩﺍﺕ ﻋﻈﻴﻤﻪ ﻭ ﺍﻗﺪﺍﻣﺎﺕ ﺑﺎﻫﺮﻩ ﺁﻥ ﺭﮐﻦ ﺭﮐﲔ ﺟﺎﻣﻌﻪ ﺩﺭ ﻣﻮﻃﻦ ﺍﺻﻠﯽ ﲨﺎﻝﺍﺣﺪﻳ‪‬ﻪ ﺁﱏ ﺍﺯ‬
‫ﻳﺎﺩ ﻧﺮﻭﺩ‪ .‬ﻣﻸ ﺍﻋﻠﻰ ﻭ ﺳﮑﹼﺎﻥ ﻓﺮﺩﻭﺱ ﺍ‪‬ﻰ ﲤﺠﻴﺪ ﳕﺎﻳﻨﺪ ﻭ ‪‬ﻨﻴ‪‬ﺖ ﮔﻮﻳﻨﺪ‪ .‬ﺍﻳﻦ ﻋﺒﺪ ﳑﻨﻮﻥ ﻭ‬
‫ﻼ ﻭ ﻬﻧﺎﺭﹰﺍ ﺍﺯ ﺣﻀﺮﺕ ﺧﻔ ‪‬ﻰ ﺍﻻﻟﻄﺎﻑ ﻣﺘﻤﻨ‪‬ﻰ ﻭ ﻣﻠﺘﻤﺲ"‪.‬‬
‫ﻣﺴﺘﺒﺸﺮ ﻭ ﻣﺰﻳﺪ ﺗﺄﺋﻴﺪ ﺭﺍ ﺩﺍﺋﻤﹰﺎ ﻟﻴ ﹰ‬
‫)‪ (٣٤‬ﳎ‪‬ﻠﺪ ﳔﺴﺖ ﺗﺎ ﺳﻮ‪‬ﻡ ﮐﺘﺎﺏ ﻇﻬﻮﺭﺍﳊﻖ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺗﺎﺭﻳﺦ ﻋﻬﺪ ﺍﻋﻠﻰ ﺩﺍﺭﺩ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‬
‫ﺍﻳﻦ ﮐﺘﺎﺏ ﺩﺭ ﻃﻬﺮﺍﻥ )ﻭﺳﻴﻠﻪ ﻣﻄﺒﻌﻪ ﺁﺯﺭﺩﮔﺎﻥ( ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﻭﻟﮑﻦ ﺗﺎﺭﻳﺦ ﻃﺒﻊ ﺁﻥ ﺗﺼﺮﻳﺢ‬
‫ﻧﮕﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﺍﻳﻦ ﳎﻠﹼﺪ ﺩﺭ ﺣﺪﻭﺩ ﺳﺎﻝ ‪ ١٩٤٤‬ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﺩﺭ ﻃ ‪‬ﻰ‬
‫ﳎﻠﹼﺪﺍﺕ ﺳﻪﮔﺎﻧﻪ ﺑﻪﺗﻔﺼﻴﻞ ﺑﻪﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﻭ‬
‫ﻣﻨﺜﻮﺭ ﺍﻭ ﺭﺍ ﻧﻘﻞ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﻇﻬﻮﺭﺍﳊﻖ ﺍﺯ ﺍﻫ ‪‬ﻢ ﻣﻨﺎﺑﻊ ﻧﮕﺎﺭﺵ ﮐﺘﺎﺏ ﺣﺎﺿﺮ ﺍﺳﺖ‪.‬‬
‫ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﳘﭽﻨﲔ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﺗﺄﻟﻴﻔﺎﺕ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﺧﺼﻮﺻﹰﺎ ﮐﺘﺎﺏ‬
‫ﺍﺳﺮﺍﺭﺍﻵﺛﺎﺭ )ﺩﺭ ﭘﻨﺞ ﳎﻠﹼﺪ( ﻭ ﮐﺘﺎﺏ ﺭﻫﱪﺍﻥ ﻭ ﺭﻫﺮﻭﺍﻥ ﺑﺰﺭﮒ ﺁﻣﺪﻩ ﻭ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﺍﺯ ﺍﻳﻦ‬
‫ﺩﻭ ﻣﻨﺒﻊ ﻧﻴﺰ ﮐﻤﺎﻝ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -١٠‬ﺗﺎﺭﻳﺦ ﺷﻬﺪﺍﻯ ﺍﻣﺮ‪ :‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﳏﻤ‪‬ﺪﻋﻠﯽ ﻣﻠﮏ ﺧﺴﺮﻭﻯ ﺍﺳﺖ ﻭ ﺳﻪ ﳎﻠﹼﺪ‬
‫ﺁﻥ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﳎﻠﹼﺪ ﺳﻮﻡ ﺩﺭ ﺷﺮﺡ ﺣﻴﺎﺕ ﺷﻬﺪﺍﻯ ﻃﻬﺮﺍﻥ ﻭ ﺣﺎﻭﻯ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺍﺳﺖ)ﺻﺺ‪ .(١٢٩-٢١٥‬ﺍﺟﺪﺍﺩ ﻣﻠﮏﺧﺴﺮﻭﻯ ﳘﮕﻰ ﺍﻫﻞ ﻧﻮﺭ ﻭ ﺳﺎﮐﻦ ﻗﺮﻳﻪ ﻧٌﺞ ﺍﺯ‬
‫ﻗﺮﺍﺀ ﻣﻴﺎﻧﺮﻭﺩﻋﻠﻴﺎﻯ ﻧﻮﺭ )ﻧﺰﺩﻳﮏ ﻗﺮﻳﻪ ﺗﺎﮐﺮ( ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺗﻮﻟﹼﺪ ﻧﺎﻣﱪﺩﻩ ﺩﺭ ﺳﺎﻝ ‪١٢٨١‬ﴰﺴﻰ‬
‫)‪١٩٠١‬ﻡ( ﺩﺭ ﻃﻬﺮﺍﻥ ﻭﺍﻗﻊ ﮔﺸﺖ ﻭ ﲢﺼﻴﻼﺗﺶ ﺩﺭ ﺩﺍﺭﺍﻟﻔﻨﻮﻥ ﺍﳒﺎﻡ ﻳﺎﻓﺖ‪ .‬ﻣﺪ‪‬ﺗﻰ ﺍﺳﺘﺎﺩ ﻭ‬
‫ﻓﺮﻣﺎﻧﺪﻩ ﻣﺪﺳﻪ ﻧﻈﺎﻡ ﺑﻮﺩ ﻭ ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﺳﺎﻝ ‪ ١٣١٤‬ﴰﺴﻰ )‪١٩٣٥‬ﻡ( ﺑﻌﻠﹼﺖ ‪‬ﺎﺋﻰ ﺑﻮﺩﻥ ﺍﺯ‬
‫ﺍﺭﺗﺶ ﺍﺧﺮﺍﺝ ﮔﺮﺩﻳﺪ‪ .‬ﺍﳝﺎﻥ ﺟﻨﺎﺏ ﻣﻠﮏ ﺧﺴﺮﻭﻯ ﺑﻪﺍﻣﺮ ﺑﺪﻳﻊ ﺩﺭ ﺳﺎﻝ ‪١٣٠٦‬ﴰﺴﻰ ﺑﺮ ﺍﺛﺮ‬
‫ﻣﺬﺍﮐﺮﺍﺕ ﺑﺎ ﺟﻨﺎﺏ ﺍﷲﻗﻠﯽ ﺳﺒﺤﺎﱏ ﻭ ﺟﻨﺎﺏ ﻋﻨﺎﻳﺖﺍﷲ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺯﻳﺎﺭﺕ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﻭﺍﻗﻊ‬
‫ﮔﺸﺖ‪ .‬ﺍﺯ ﺁﻥ ﭘﺲ ﻗﻴﺎﻡ ﲞﺪﻣﺖ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﳕﻮﺩ‪ .‬ﺳﻰﻭ ﺩﻭ ﺳﺎﻝ ﺍﻓﺘﺨﺎﺭ ﻋﻀﻮﻳ‪‬ﺖ ﳉﻨﻪ ﺍﻣﺎﮐﻦ‬
‫ﻣﺘﱪ‪‬ﮐﻪ ﺭﺍ ﺩﺍﺷﺖ ﻭ ﺍﻃﹼﻼﻋﺎﺕ ﻭ ﲡﺮﺑﻴ‪‬ﺎﺕ ﺍﺭﺯﴰﻨﺪﻯ ﺍﻧﺪﻭﺧﺖ‪ .‬ﻣﻠﮏﺧﺴﺮﻭﻯ ﺩﺭ ﻳﺎﺯﺩﻫﻢ‬
‫ﺗﲑﻣﺎﻩ ﺳﺎﻝ ‪١٣٦٣‬ﴰﺴﻰ ﺩﺭ ﻬﻧﺎﻳﺖ ﺍﻳﻘﺎﻥ ﺑﻪﻣﻠﮑﻮﺕ ﺟﺎﻭﺩﺍﻥ ﺻﻌﻮﺩ ﳕﻮﺩ‪ (٣٥).‬ﺍﮔﺮﭼﻪ ﲞﺶ‬
‫ﺍﻋﻈﻢ ﻣﻨﺎﺑﻊ ﻧﮕﺎﺭﺵ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﺗﺎﺭﻳﺦ ﺷﻬﺪﺍﻯ ﺍﻣﺮ ﺍﺯ ﮐﺘﺐ ﻣﻄﺒﻮﻋﻪ‬
‫ﺍﻣﺮﻯ ﺍﺳﺖ ﻭﻟﮑﻦ ﺍﻳﻦ ﲞﺶ ﺍﺯ ﺗﺎﺭﻳﺦ ﺍﻭ ﺣﺎﻭﻯ ﻣﻄﺎﻟﺐ ﺍﻧﺘﺸﺎﺭ ﻧﻴﺎﻓﺘﻪ ﻧﻴﺰ ﻣﻴﺒﺎﺷﺪ‪ .‬ﭘﮋﻭﻫﺶ‬
‫ﻣﻠﮏ ﺧﺴﺮﻭﻯ ﺩﺭ ﺑﺎﺏ ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺧﺼﻮﺻﹰﺎ ﺩﺭ ﻗﺮﻳﻪ "ﻭﺍﺯ" ﺑﺴﻴﺎﺭ‬
‫ﻼ ﺣﺎﻭﻯ ﻣﻄﺎﻟﺐ ﺗﺎﺯﻩ ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﺍﻗﻠﻴﻢ ﻧﻮﺭ ﻧﻴﺰ ﺣﺎﻭﻯ ﻣﻄﺎﻟﺐ ﺟﺪﻳﺪﻯ ﺩﺭ‬ ‫ﺍﺭﺯﴰﻨﺪ ﻭ ﮐﺎﻣ ﹰ‬
‫ﺧﺼﻮﺹ ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﻗﺮﻳﻪ "ﻭﺍﺯ" ﺍﺳﺖ‪.‬‬
‫‪ -١١‬ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ‪ :‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺩﺭ ‪ ٤٣٨‬ﺻﻔﺤﻪ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﮐﻪ ‪١٣٢‬ﺻﻔﺤﻪ ﺁﻥ ﺗﺄﻟﻴﻒ‬
‫ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﻭ ﲞﺸﻬﺎﻯ ﺩﻳﮕﺮﺵ ﺑﻘﻠﻢ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﻣﻬﺪﻯﮔﻠﭙﺎﻳﮕﺎﱏ )‪١٨٦٣-١٩٢٨‬ﻡ(‬
‫ﺍﺳﺖ‪ .‬ﻧﺎﻡ ﺍﺻﻠﯽ ﮐﺘﺎﺏ "ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻋﻦ ﺣﻴﻞ ﺍﻻﻋﺪﺍﺀ" ﺍﺳﺖ ﻭ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﻣﻬﺪﻯ‬
‫ﻋﻨﻮﺍﻥ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ (٣٦).‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﮐﺎﻣﻞ ﺍﺯ ﻋﻠﹼﺖ ﻧﮕﺎﺭﺵ ﮐﺘﺎﺏ ﺑﺎﻳﺪ‬
‫ﺑﻪﻣﻘﺪ‪‬ﻣﻪ ﻭ ﻣﱳ ﺁﻥ ﻣﺮﺍﺟﻌﻪ ﳕﻮﺩ‪ .‬ﺧﻼﺻﻪ ﺁﻧﮑﻪ ﭘﺲ ﺍﺯ ﺍﻧﺘﺸﺎﺭ ﮐﺘﺎﺏ ﻧﻘﻄﺔﺍﻟﮑﺎﻑ)‪ (٣٧‬ﻭﺳﻴﻠﻪ‬
‫ﭘﺮﻓﺴﻮﺭ ﺍﺩﻭﺍﺭﺩ ﺑﺮﺍﻭﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺭﺳﺎﻟﻪﺍﻯ ﺩﺭ‬
‫ﺗﻮﺿﻴﺢ ﻋﻠﻞ ﺟﻌﻠﻴ‪‬ﺖ ﻭ ﻣﺴﻤﻮﻣﻴ‪‬ﺖ ﮐﺘﺎﺏ ﻣﺮﻗﻮﻡ ﺩﺍﺭﺩ ﻭ ﺍﻭ ﺩﺭ ﺍﻣﺘﺜﺎﻝ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺑﻨﮕﺎﺭﺵ‬
‫ﺁﻏﺎﺯ ﮐﺮﺩ ﻭﻟﮑﻦ ﻋﻤﺮﺵ ﻭﻓﺎ ﻧﻨﻤﻮﺩ ﻭ ﳘﺎﻧﻄﻮﺭﮐﻪ ﺧﻮﺩ ﻗﻠﺒﹰﺎ ﻣﻴﺨﻮﺍﺳﺖ )‪(٣٨‬‬
‫ﺣﻀﺮﺕﻋﺒﺪﺍﻟﺒﻬﺎﺀﺍﻣﺮﻓﺮﻣﻮﺩﻧﺪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﻣﻬﺪﻯﮔﻠﭙﺎﻳﮕﺎﱏ ﺧﺎﻟﻮﺯﺍﺩﻩ ﺍﻭ)‪ (٣٩‬ﺑﺎﲤﺎﻡ ﮐﺘﺎﺏ‬
‫ﭘﺮﺩﺍﺯﺩﻭ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﺩﻳﮕﺮ ‪‬ﺎﺋﻴﺎﻥ ﻧﻴﺰ ﮐﻤﮏ ﳕﺎﻳﻨﺪ‪ .‬ﺟﻨﺎﺏ ﺷﻴﺦ ﳏﻤ‪‬ﺪﻋﻠﯽﻗﺎﺋﲎ ﺑﻴﺶ ﺍﺯ‬
‫ﺩﻳﮕﺮﺍﻥ ﺑﻪﻧﺎﻣﱪﺩﻩ ﻣﺪﺩ ﳕﻮﺩﻩ ﺍﺳﺖ‪(٤٠) .‬‬
‫ﺍﻣ‪‬ﺎ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ )‪١٨٤٤-١٩١٤‬ﻡ( ﻣﺸﻬﻮﺭﺗﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻧﻴﺎﺯ ﺑﻪﻣﻌﺮ‪‬ﰱ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﺪ‪ .‬ﻭﻯ ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﻓﻀﻼﺀ ﻭ ﻣﺒﻠﹼﻐﲔ ﺩﻭ ﻋﻬﺪ ﺍ‪‬ﻰ ﻭ ﻣﻴﺜﺎﻕ ﻭ ﺧﺎﻟﻖ ﺁﺛﺎﺭ ﺟﺎﻭﺩﺍﻧﻪ‬
‫ﺍﺳﺖ‪ (٤١).‬ﺷﺶ ﺟﺰﻭﻩ ﻣﺮﺗ‪‬ﺐ ﻭ ﻣﻘﺪﺍﺭﻯ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﻣﺘﻔﺮ‪‬ﻗﻪ ﲟﻨﻈﻮﺭ ﻧﮕﺎﺭﺵ ﭘﺎﺳﺦ‬
‫ﺑﻪﻧﻘﻄﺔﺍﻟﮑﺎﻑ ﺍﺯ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﮐﻪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﻣﻬﺪﻯ ﻋﻴﻨﹰﺎ ﺩﺭ ﮐﺸﻒﺍﻟﻐﻄﺎﺀ ﺁﻭﺭﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﺣﺪﻭﺩ ﺑﻴﺴﺖ ﺻﻔﺤﻪ ﺍﺯ ﺍﻳﻦ ﲞﺶ ﺍﺯ ﮐﺘﺎﺏ ﺑﺎﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺧﺘﺼﺎﺹ ﻳﺎﻓﺘﻪ‬
‫ﺹ ﺁﻥ ﺟﻨﺎﺏ ﺍﺳﺖ ﺑﻪﺍﺧﻮﺍﻝ ﻭ ﺍﻋﻤﺎﻡ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ‬ ‫ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺑﺎ ﺩﻗﹼﱴ ﮐﻪ ﺧﺎ ‪‬‬
‫ﳕﻮﺩﻩ ﻭ ﻣﻄﺎﻟﺐ ﺟﺪﻳﺪﻯ ﺭﺍ ﺍﺭﺍﺋﻪ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ ﻣﱳ ﺻﺮﻓﻨﻈﺮ ﺍﺯ ﭼﻨﺪ ﻣﻮﺭﺩ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﺣﺎﺿﺮ ﺑﺂﻬﻧﺎ ﺍﺷﺎﺭﺕ ﮔﺸﺘﻪ ﺍﺳﺖ ﺑﺎ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺗﻄﺒﻴﻖ ﺩﺍﺭﺩ ﻭ ﻳﮑﻰ ﺍﺯﻣﻨﺎﺑﻊ ﻣﻬﻤ‪‬ﻪ ﻣﻮﺭﺩ‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﻣﻬﺪﻯﮔﻠﭙﺎﻳﮕﺎﱏ ﻧﻴﺰﺩﺭﺻﻔﺤﺎﺕ ‪٢٠٨-١٢‬‬
‫ﮐﺘﺎﺏ ﺍﺷﺎﺭﺍﺗﻰ ﺑﻪﻃﺎﻫﺮﻩ ﺩﺍﺭﺩ)‪.(٤٢‬‬
‫‪ -١٢‬ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ‪ :‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﻧﻌﻤﺖﺍﷲ ﺫﮐﺎﺋﻰﺑﻴﻀﺎﺋﻰ ﺍﺳﺖ‪.‬‬
‫ﺟﻨﺎﺏ ﺫﮐﺎﺋﻰ ﻓﺮﺯﻧﺪ ﻣﻼﹼﳏﻤ‪‬ﺪﺭﺿﺎﺁﺭﺍﱏ ﻣﻠﻘﹼﺐ ﺑﻪ ﺍﺑﻦﺍﻟﺮ‪‬ﻭﺡ ﻭ ﺑﺎﻧﻮ ﻃﻴ‪‬ﺒﺔﺍﻟﻨ‪‬ﺴﺎﺀ ﺑﻮﺩ ﻭ ﺩﺭ ﺳﺎﻝ‬
‫‪ ١٢٨٣‬ﴰﺴﻰ ﺩﺭ ﺁﺭﺍﻥ ﮐﺎﺷﺎﻥ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪ ﺭﻭﺡﺍﻻﻣﲔ ﺟ ‪‬ﺪ ﺫﮐﺎﺋﻰ ﺍﺯ ﻋﻠﻤﺎﺀ ﺑﺰﺭﮒ‬
‫ﺯﻣﺎﻥ ﺧﻮﻳﺶ ﺑﻮﺩﻩ ﻭ ﺍﺣﻔﺎﺩ ﺍﻭ ﻏﺎﻟﺒﹰﺎ ﺷﺎﻋﺮ ﻭ ﻓﻘﻴﻪ ﻭ ﺍﺯ ﻣﺮﺍﺟﻊ ﺭﻭﺣﺎﱏ ﮐﺎﺷﺎﻥ ﻭ ﺗﻮﺍﺑﻊ‬
‫ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﺮﺍﺩﺭ ﺑﺰﺭﮔﺘﺮ ﺟﻨﺎﺏ ﺫﮐﺎﺋﻰ ﻳﻌﲎ ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﻋﻠﯽﳏﻤ‪‬ﺪﺍﺩﻳﺐﺑﻴﻀﺎﺋﻰ ﮐﻪ ﺩﺭ ﺳﺎﻝ‬
‫‪ ١٣٢٢‬ﻩ‪.‬ﻕ )‪١٩٠٤‬ﻡ( ﺩﺭ ﺍﻭﺍﻥ ﺗﻮﻟﹼﺪ ﺫﮐﺎﺋﻰ ﺑﻪﺍﻣﺮ ﺍﻋﻈﻢ ﻣﺆﻣﻦ ﮔﺸﺘﻪ ﺑﻮﺩ ﳘﻮﺍﺭﻩ ﺗﻼﺵ‬
‫ﻣﻴﻨﻤﻮﺩ ﮐﻪ ﺑﺴﺘﮕﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪﺍﻣﺮ ﺟﺪﻳﺪ ﺭﻫﻨﻤﻮﻥ ﺷﻮﺩ ﻭ ﺫﮐﺎﺋﻰ ﺑﻌﺪﻫﺎ ﺑﻮﺍﻗﻊ ﺑﺮ ﺍﺛﺮ ﻣﺴﺎﻋﻰ‬
‫ﺑﺮﺍﺩﺭ ﻣﺆﻣﻦ ﻭ ﻣﻮﻗﻦ ﮔﺸﺖ‪ .‬ﺟﻨﺎﺏ ﺫﮐﺎﺋﻰ ﺩﺭ ﺣﻘﻴﻘﺖ ﻏﺎﻟﺐ ﻣﻌﺎﺭﻑ ﺍﺩﰉ ﺭﺍ ﻧﺰﺩ ﺑﺮﺍﺩﺭ‬
‫ﺁﻣﻮﺧﺖ ﻭ ﺍﻭ ﻧﻴﺰ ﺍﺯ ﺁﻏﺎﺯ ﻧﻮﺟﻮﺍﱏ ﺑﺴﺮﻭﺩﻥ ﺍﺷﻌﺎﺭ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺫﮐﺎﺋﻰ ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﻣﺪﺭﺳﻪ‬
‫ﻣﻌﺮﻓﺖﺑﺸﺮﺩﺭﺁﺭﺍﻥ ﻭ ﺳﭙﺲ ﺩﺭ ﻣﺪﺭﺳﻪ ﭘﺴﺮﺍﻧﻪ ﺗﺮﺑﻴﺖ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﺘﺪﺭﻳﺲ ﭘﺮﺩﺍﺧﺖ‪ .‬ﭘﺲ ﺍﺯ‬
‫ﺍﲤﺎﻡ ﺩﻭﺭﻩﻋﺎﻟﯽ ﻋﻠﻮﻡ ﻗﻀﺎﺋﻰ ﺩﺭ ﻭﺯﺍﺭﺕ ﻋﺪﻟﻴ‪‬ﻪ ﺁﻥ ﺯﻣﺎﻥ ﺍﺷﺘﻐﺎﻝ ﻳﺎﻓﺖ‪ .‬ﺩﺭ ﻫﺮ ﻧﻘﻄﻪ ﺍﺯ ﺍﻳﺮﺍﻥ‬
‫ﮐﻪ ﺳﺎﮐﻦ ﺑﻮﺩ ﺑﺎ ﺍﺣﺒﺎﺏ ﻣﻌﺎﺷﺮﺕ ﺩﺍﺷﺖ ﻭ ﺍﺯ ﺩﺍﻧﺶ ﺧﻮﻳﺶ ﺁﻧﺎﻧﺮﺍ ﻣﺴﺘﻔﻴﺾ ﻣﻰﳕﻮﺩ‪ .‬ﺫﮐﺎﺋﻰ‬
‫ﻣﺮﺩﻯ ﻓﺎﺿﻞ ﻭ ﺍﺩﻳﺐ ﺑﻮﺩ ﻭ ﺷﻌﺮ ﻧﻴﮑﻮ ﻣﻰﺳﺮﻭﺩ‪ .‬ﻭﻯ ﺩﺭ ﻣﻴﺎﻥ ﺷﺎﻋﺮﺍﻥ ﺯﻣﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ‬
‫ﺷﻬﺮﺕ ﻭ ﺍﺣﺘﺮﺍﻡ ﺑﺴﻴﺎﺭ ﺩﺍﺷﺖ ﻭ ﺍﻣﺮﺍﷲ ﺭﺍ ﺑﻪﻏﺎﻟﺐ ﺁﻧﺎﻥ ﺍﺑﻼﻍ ﮐﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺫﮐﺎﺋﻰ ﺩﺭ‬
‫ﺍﳒﻤﻦﻫﺎﻯ ﺍﺩﰉ ﻃﻬﺮﺍﻥ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﻧﻘﺎﻁ ﺍﻳﺮﺍﻥ ﻋﻀﻮﻳ‪‬ﺖ ﺩﺍﺷﺖ‪ .‬ﺍﻳﻦ ﺑﻨﺪﻩ ﻧﮕﺎﺭﻧﺪﻩ‬
‫ﺳﺎﳍﺎ ﺑﺎ ﺁﻥ ﺷﺎﻋﺮ ﻣﺎﻫﺮ ﻣﻌﺎﺷﺮ ﺑﻮﺩ ﻭ ﺍﺯ ﻣﺼﺎﺣﺒﺘﺶ ﻟﺬﹼﺕ ﻣﻴﱪﺩ‪ .‬ﺳﺎﳍﺎ ﺩﺭ ﺍﳒﻤﻦ ﻣﺒﻠﹼﻐﲔ ﺩﺭ‬
‫ﻃﻬﺮﺍﻥ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﳏﺸﻮﺭ ﺑﻮﺩﱘ ﻭ ﮔﺎﻩ ﻓﺎﱏ ﺭﺍ ﲝﻀﻮﺭ ﺩﺭ ﺍﳒﻤﻨﻬﺎﻯ ﺍﺩﰉ ﺍﻣﺮﻯ ﻭ ﻏﲑﺍﻣﺮﻯ‬
‫ﺗﺸﻮﻳﻖ ﻣﻴﻔﺮﻣﻮﺩ‪ .‬ﺟﻨﺎﺏ ﺫﮐﺎﺋﻰ ﺩﻫﻬﺎ ﺳﺎﻝ ﺩﺭ ﻧﻘﺎﻁ ﳐﺘﻠﻒ ﺍﻳﺮﺍﻥ ﺩﺭ ﳏﺎﻓﻞ ﻭ ﳉﻨﺎﺕ ﺍﻣﺮﻳ‪‬ﻪ‬
‫ﻗﺎﺋﻢ ﲞﺪﻣﺖ ﺑﻮﺩ‪ .‬ﺍﺯ ﻭﻯ ﺁﺛﺎﺭ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﻣﺮﻯ ﻭ ﻏﲑﺍﻣﺮﻯ ﺩﺭ ﺯﻣﻴﻨﻪ ﺷﻌﺮ ﻭ ﺍﺩﺏ ﻓﺎﺭﺳﻰ ﺑﺎﻗﻰ‬
‫ﻣﺎﻧﺪﻩ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺁﻬﻧﺎ ﺑﻄﺒﻊ ﻧﻴﺰ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ ﺣﺎﺻﻞ‬
‫ﺑﻴﺶ ﺍﺯ ﭼﻬﻞ ﺳﺎﻝ ﭘﮋﻭﻫﺶ ﻭ ﺗﻼﺵ ﺍﻭﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺛﺮ ﺍﺭﺯﻧﺪﻩ ﺩﺭ ﺷﺶ ﳎﻠﹼﺪ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﻭ ﭘﻨﺞ‬
‫ﳎﻠﹼﺪﺁﻥ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺫﮐﺎﺋﻰ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﺎ ﺑﻴﺎﱏ ﺷﻴﻮﺍ ﻭ ﮔﻮﻳﺎ ﻭ ﳏﻘﹼﻘﺎﻧﻪ ﺑﻪ ﺍﺣﻮﺍﻝ‬
‫ﺩﻫﻬﺎ ﺷﺎﻋﺮ ‪‬ﺎﺋﻰ ﺍﺷﺎﺭﻩ ﳕﻮﺩﻩ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺁﺛﺎﺭ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭﺝ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﮐﺘﺎﺏ‬
‫)ﺩﺭ ﺻﺺ ‪ (٦٣-١٣٣‬ﺑﻪ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺍﺭﺯﻳﺎﰉ ﻭ ﻧﻘﺪ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﻭ ﻣﻨﺜﻮﺭ ﺍﻭ‬
‫ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪ .‬ﭘﮋﻭﻫﺶ ﺍﻭ ﺩﺭ ﺑﺎﺏ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﻣﺴﺘﻨﺪ ﻭ ﺩﻗﻴﻖ ﻭ ﺍﺗ‪‬ﺨﺎﺫ ﺗﺼﻤﻴﻤﺎﺗﺶ ﺩﺭ ﺑﺎﺏ‬
‫ﺻﺤ‪‬ﺖ ﻭ ﻳﺎ ﻋﺪﻡ ﺻﺤ‪‬ﺖ ﺍﻧﺘﺴﺎﺏ ﺑﺮﺧﻰ ﺍﺯ ﺍﺷﻌﺎﺭ ﺑﻪ ﻃﺎﻫﺮﻩ ﺣﮑﻴﻤﺎﻧﻪ ﻭ ﳏﻘﻘﹰﺎﻧﻪ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ‬
‫ﻧﻌﻤﺖﺍﷲ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ ﺩﺭ ﻫﺸﺘﺎﺩ ﻭ ﺩﻭ ﺳﺎﻟﮕﻰ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﻴﺴﺖ ﻭ ﺷﺸﻢ ﻣﺮﺩﺍﺩ ‪١٣٦٥‬‬
‫ﴰﺴﻰ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﺎ ﮐﻤﺎﻝ ﺍﻳﻘﺎﻥ ﺑﻪﻣﻠﮑﻮﺕ ﺟﺎﻭﺩﺍﻥ ﺻﻌﻮﺩ ﳕﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺻﻌﻮﺩﺵ ﺑﻴﺖﺍﻟﻌﺪﻝ‬
‫ﺍﻋﻈﻢ ﺍﳍﻰ ﺩﺭﭘﻴﺎﻡ ﳐﺼﻮﺹ ﻣﻮﺭ‪‬ﺥ ﺳﻰﺍﻡ ﺍﮐﺘﱪ ‪ ١٩٨٦‬ﻣﻴﻼﺩﻯ ﺍﻭ ﺭﺍ ﺑﻌﻨﻮﺍﻥ "ﺍﺩﻳﺐ ﻭ ﺷﺎﻋﺮ‬
‫ﮔﺮﺍﳕﺎﻳﻪ" ﲡﻠﻴﻞ ﻭ ﺑﺮﺍﻯ ﺍﻋﺘﻼﺀ ﺩﺭﺟﺎﺕ ﺭﻭﺡ ﭘﺎﮐﺶ ﺩﻋﺎ ﳕﻮﺩﻩ ﻭ ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ ﺍﺭﲨﻨﺪﺵ ﺭﺍ‬
‫ﺗﺴﻠﻴ‪‬ﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬‬
‫‪ -١٣‬ﺩﺭﺍﻡ ﺧﺎﱎ ﺑﺎﺭﱏ‪ :‬ﻋﻨﻮﺍﻥ ﺍﻳﻦ ﻧﻮﺷﺘﻪ "ﻗﻬﺮﻣﺎﻧﺎﻥ ﺍﳍﻲ ‪ "God's Heroes‬ﺍﺳﺖ‪ .‬ﺧﺎﱎ ﻟﻮﺭﺍ‬
‫ﮐﻠﻴﻔﻮﺭﺩ ﺑﺎﺭﱏ ‪ Laura Clifford Barney‬ﺩﺭ ﺳﺎﻝ ‪ ١٨٧٩‬ﺩﺭ ﺍﻣﺮﻳﮑﺎ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ .‬ﲢﺼﻴﻼﺕ‬
‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺁﻣﺮﻳﮑﺎ ﻭ ﻓﺮﺍﻧﺴﻪ ﺑﺎﳒﺎﻡ ﺭﺳﺎﻧﺪ ﻭ ﺩﺭ ﺑﻴﺴﺖﻭ ﻳﮏ ﺳﺎﻟﮕﻰ )‪١٩٠٠‬ﻡ( ﺩﺭ ﭘﺎﺭﻳﺲ‬
‫ﺑﻪﳘﹼﺖ ﺧﺎﱎ ﻣﻰ ﺑﻮﻟﺰ ﻣﺎﮐﺴﻮﻝ ‪ May Boles Maxwell‬ﺑﻪﺍﻣﺮ ﺍﻋﻈﻢ ﻣﺆﻣﻦ ﮔﺸﺖ‪ .‬ﻣﺎﺩﺭﺵ‬
‫ﺧﺎﱎ ﺍﻟﻴﺲ ﺑﺎﺭﱏ ‪ Alice Barni‬ﻧﻴﺰ ﺍﻓﺘﺨﺎﺭ ﺍﳝﺎﻥ ﻳﺎﻓﺖ‪ .‬ﺧﺎﱎ ﻟﻮﺭﺍ ﺑﺎﺭﱏ ﻧﻘﹼﺎﺵ‪ ،‬ﻣﻮﺳﻴﻘﻰﺩﺍﻥ ﻭ‬
‫ﻣﻌﻤﺎﺭ ﺑﻮﺩ‪ .‬ﺁﺛﺎﺭ ﻧﻘﺎﹼﺷﻰ ﺍﻭ ﻫﻨﻮﺯ ﺩﺭ ﻣﻮﺯﻩ ﻣﻠﹼﻰ ‪ National Museum‬ﺩﺭ ﺷﻬﺮ ﻭﺍﺷﻴﻨﮕﱳ‬
‫ﭘﺎﻳﺘﺨﺖ ﺁﻣﺮﻳﮑﺎ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﻭﻯ ﺍﺯ ﲨﻠﻪ ﺗﺎﺑﻠﻮﺋﻰ ﺍﺯ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ) ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺩﻳﺪﺍﺭ‬
‫ﺷﺨﺺ ﺍﺧﲑ ﺍﺯ ﻭﺍﺷﻴﻨﮕﱳ( ‪‬ﻴ‪‬ﻪ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺧﺎﱎ ﺑﺎﺭﱏ ﺑﺎ ﺟﻨﺎﺏ ﻫﻴﭙﻮﻟﻴﺖ ﺩﺭﻳﻔﻮﺱ‬
‫‪ Hippolyt Dreyfus‬ﳔﺴﺘﲔ ‪‬ﺎﺋﻰ ﻓﺮﺍﻧﺴﻮﻯ ﮐﻪ ﺩﺭ ﺳﺎﻝ ‪ ١٩٠١‬ﺑﺎﻣﺮ ﺟﺪﻳﺪ ﻣﺆﻣﻦ ﺷﺪﻩ ﺑﻮﺩ‬
‫ﺑﻪ ﺍﻳﺮﺍﻥ ﺳﻔﺮ ﮐﺮﺩ ﻭ ﺩﺭ ﳘﻪ ﻧﻘﺎﻁ ﺧﺼﻮﺻﹰﺎ ﻃﻬﺮﺍﻥ‪ ،‬ﺍﺻﻔﻬﺎﻥ ﻭ ﺗﱪﻳﺰ ﻣﻮﺭﺩ ﭘﺬﻳﺮﺍﺋﻰ ﻳﺎﺭﺍﻥ‬
‫ﺍﻳﺮﺍﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ .‬ﺧﺎﱎ ﺑﺎﺭﱏ ﺑﻪ ﻋﺸﻖﺁﺑﺎﺩ ﻭ ﻫﻨﺪﻭﭼﲔ ﻧﻴﺰ ﻣﺴﺎﻓﺮﺕ ﮐﺮﺩ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺑﻌﺪﹰﺍ ﺑﺎ‬
‫ﺟﻨﺎﺏ ﺩﺭﻳﻔﻮﺱ ﺍﺯﺩﻭﺍﺝ ﳕﻮﺩ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ ١٩٠٤‬ﺍﻓﺘﺨﺎﺭ ﺗﺸﺮ‪‬ﻑ ﺑﻪﺣﻀﻮﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺭﺍ‬
‫ﻳﺎﻓﺖ‪ .‬ﺍﻗﺎﻣﺖ ﺍﻭ ﺩﺭ ﺍﺭﺽ ﺍﻗﺪﺱ ﻃﻮﻻﱏ ﺑﻮﺩ ﻭ ﺧﺎﱎ ﺑﺎﺭﱏ ﺑﻪﺁﻣﻮﺧﱳ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﭘﺮﺩﺍﺧﺖ‪.‬‬
‫ﭘﺎﺳﺦ ﭘﺮﺳﺸﻬﺎﻯ ﻣﺴﺘﻤ ‪‬ﺮ ﺍﻭ ﺩﺭ ﻫﻨﮕﺎﻡ ﺻﺮﻑ ﻏﺬﺍ ﺍﺯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺧﺎﻟﻖ ﺍﺛﺮ ﺟﺎﻭﺩﺍﻧﻪﺍﻯ‬
‫ﺷﺪ ﮐﻪ ﺑﻪ ﮐﺘﺎﺏ ﻣﻔﺎﻭﺿﺎﺕ ﺍﺷﺘﻬﺎﺭ ﺩﺍﺭﺩ‪ .‬ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺧﺎﱎ ﺑﺎﺭﱏ ﭘﺎﺳﺨﻬﺎﻯ‬
‫ﺣﻀﺮﺕﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺭﺍ ﺑﻪ ﭘﺮﺳﺶﻫﺎﻯ ﺧﻮﻳﺶ ﮐﻪ ﻭﺳﻴﻠﻪ ﮐﺎﺗﺒﲔ ﻧﻮﺷﺘﻪ ﻣﻴﺸﺪ ﲨﻊ ﺁﻭﺭﻯ ﳕﻮﺩ ﻭ‬
‫ﺍﻳﻦ ﳎﻤﻮﻋﻪ ﲢﺖ ﻋﻨﻮﺍﻥ "ﺍﻟﻨ‪‬ﻮﺭ ﺍﻻ‪‬ﻰ ﰲ ﻣﻔﺎﻭﺿﺎﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ" ﺩﺭ ﺳﺎﻝ ‪ ١٩٠٨‬ﻣﻴﻼﺩﻯ‬
‫ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺖ‪ .‬ﺑﻪ ﳘﹼﺖ ﺍﻭ ﻣﱳ ﺍﻧﮕﻠﻴﺴﻰ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﳘﮑﺎﺭﻳﺶ ﺑﺎ ﺟﻨﺎﺏ ﺩﺭﻳﻔﻮﺱ ﻣﱳ ﻓﺮﺍﻧﺴﻪ‬
‫ﻣﻔﺎﻭﺿﺎﺕ ﻧﻴﺰ ﻓﺮﺍﻫﻢ ﮔﺮﺩﻳﺪ‪ .‬ﺷﺮﺡ ﺧﺪﻣﺎﺕ ﺧﺎﱎ ﺑﺎﺭﱏ ﺩﺭﻳﻔﻮﺱ ﺑﻪ ﺟﺎﻣﻌﻪ ‪‬ﺎﺋﻰ ﻭ ﮐﻮﺷﺶ‬
‫ﺧﺴﺘﮕﻰ ﻧﺎﭘﺬﻳﺮ ﺍﻭ ﺩﺭ ﺳﺎﺯﻣﺎﻬﻧﺎﻯ ﺟﻬﺎﱏ ﻭ ﳓﻮﻩ ﳘﮑﺎﺭﻳﺶ ﺑﺎ ﺟﺎﻣﻌﻪ ﻣﻠﻞ ‪The League of‬‬
‫‪ Nations‬ﻭ ﺍﺣﺮﺍﺯ ﳕﺎﻳﻨﺪﮔﻰ ﺷﻮﺭﺍﻯ ﺑﲔﺍﳌﻠﻠﯽ ﺯﻧﺎﻥ ﻭ ﳘﻴﺎﺭﻯ ﺑﺎ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘ‪‬ﺤﺪ ‪U.N.‬‬
‫ﺧﻮﺩ ﺩﺍﺳﺘﺎﻥ ﻣﻔﺼ‪‬ﻠﯽ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﳐﺘﺼﺮ ﳕﻰﮔﻨﺠﺪ‪ .‬ﳘﺴﺮ ﻋﺰﻳﺰﺵ ﺟﻨﺎﺏ ﺩﺭﻳﻔﻮﺱ ﺩﺭ‬
‫ﺳﺎﻝ ‪ ١٩٢٨‬ﻣﻴﻼﺩﻯ ﺻﻌﻮﺩ ﳕﻮﺩ‪ .‬ﻭﻟﯽ ﺧﺎﱎ ﺩﺭﻳﻔﻮﺱ ﺑﺎﺭﱏ ﻗﺮﻳﺐ ﻧﻮﺩ ﻭ ﭘﻨﺞ ﺳﺎﻝ ﺯﻧﺪﮔﻰ‬
‫ﳕﻮﺩ ﻭ ﻣﺮﻍ ﺭﻭﺣﺶ ﺩﺭ ﻬﻧﺎﻳﺖ ﺍﻳﻘﺎﻥ ﺩﺭ ﻫﺠﺪﻫﻢ ﺁﮔﺴﺖ ‪ ١٩٧٤‬ﻣﻴﻼﺩﻯ ﺑﻪ ﻣﻠﮑﻮﺕ ﺟﺎﻭﺩﺍﻥ‬
‫ﭘﺮﻭﺍﺯ ﳕﻮﺩ‪ .‬ﻣﺮﻗﺪﺵ ﺩﺭ ﮔﻮﺭﺳﺘﺎﻥ ﭘﺴﻰ‪ Passy‬ﺩﺭ ﭘﺎﺭﻳﺲ ﺍﺳﺖ‪(٤٣) .‬‬
‫ﻧﮕﺎﺭﺵ ﮐﺘﺎﺏ "ﻗﻬﺮﻣﺎﻧﺎﻥ ﺍﳍﻲ ‪ "The God's Heroes‬ﺩﺭ ﺍﭘﺮﻳﻞ ‪١٩٠٩‬ﻣﻴﻼﺩﻯ ﺍﲤﺎﻡ ﭘﺬﻳﺮﻓﺘﻪ ﻭ‬
‫ﭼﻨﺪ ﻣﺎﻩ ﺑﻌﺪ ﻭﺳﻴﻠﻪ ﺷﺮﮐﺖ ﮐ‪‬ﮕﺎﻥ ﭘﻞ ‪ Kegan Paul‬ﺩﺭ ﻳﮑﺼﺪ ﻭ ﻫﺸﺖ ﺻﻔﺤﻪ )ﻭ ﻧﻴﺰ ﭘﻨﺞ‬
‫ﺻﻔﺤﻪ ﭘﻴﺸﮕﻔﺘﺎﺭ( ﳘﺰﻣﺎﻥ ﺩﺭ ﻟﻨﺪﻥ ﺍﻧﮕﻠﺴﺘﺎﻥ ﻭ ﺍﻳﺎﻟﺖ ﻓﻴﻼﺩﻟﻔﻴﺎﻯ ﺁﻣﺮﻳﮑﺎ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺩﺭﺍﻳﻦ ﮐﺘﺎﺏ ﮐﻪ ﺑﺼﻮﺭﺕ ﻳﮏ ﺩﺭﺍﻡ ﺷﻮﺭﺍﻧﮕﻴﺰ ﺑﻪ ﺑﺮﺧﻰ ﺍﺯ ﻗﻬﺮﻣﺎﻧﺎﻥ ﺍﻣﺮﺍﻋﻈﻢ ﺍﺷﺎﺭﻩ ﺷﺪﻩ‬
‫ﺻﺤﻨﻪﻫﺎﺋﻰ ﺍﺯ ﺣﻴﺎﺕ ﺟﻨﺎﺏﻃﺎﻫﺮﻩ ﺩﺭ ﭼﻨﺪ ﭘﺮﺩﻩ )‪ (Act‬ﺍﺭﺍﺋﻪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻋﻨﻮﺍﻥ ﮐﺎﻣﻞ‬
‫ﺩﺭﺍﻡ ﺍﻳﻦ ﺍﺳﺖ‪ ."God's Heroes : A Drama in Fine Arts" :‬ﺧﺎﱎ ﺑﺎﺭﱏ ﺩﺭ ﭘﻴﺸﮕﻔﺘﺎﺭ‬
‫ﺩﺭﺍﻡ ﻣﻴﻨﻮﻳﺴﺪ‪" :‬ﺑﺎﻳﺪ ﺑﺎﺧﺘﺼﺎﺭ ﺑﮕﻮﱘ ﮐﻪ ﺍﻳﻦ ﺍﺛﺮ ﺗﻨﻬﺎ ﳕﺎﻳﺎﻧﮕﺮ ﲞﺸﻰ ﺍﺯ ﻳﮑﻰ ﺍﺯ ﻣﻬﻴ‪‬ﺞﺗﺮﻳﻦ‬
‫ﺍﺩﻭﺍﺭ ﺗﺎﺭﻳﺦ ﺍﻧﺴﺎﱏ ﻭ ﺍﺭﺍﺋﻪ ﳏﺪﻭﺩ ﮔﺴﺘﺮﺩﻩﺗﺮﻳﻦ ﻧﻈﺎﻡ ﻓﻠﺴﻔﻰ ﺍﺳﺖ ﮐﻪ ﻫﻨﻮﺯ ﺑﺮﺍﻯ ﺁﺩﻣﻰ‬
‫ﻧﺎﺷﻨﺎﺧﺘﻪ ﺍﺳﺖ" )ﺹ ‪ ٥‬ﭘﻴﺸﮕﻔﺘﺎﺭ(‪ (٤٤) .‬ﺩﺭ ﺍﻳﻦ ﭘﻴﺸﮕﻔﺘﺎﺭ ﺑﻪﻧﻘﺶ ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﺣﻀﺮﺕ‬
‫‪‬ﺎﺀﺍﷲ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺗﺄﺳﻴﺲ ﻭ ﺗﺒﻴﲔ ﺍﻣﺮ ﺟﺪﻳﺪ ﺍﺷﺎﺭﻩ ﮔﺸﺘﻪ ﺍﺳﺖ )ﺻﺺ‪VI-VIII‬‬
‫ﭘﻴﺸﮕﻔﺘﺎﺭ(‪ .‬ﺧﺎﱎﺑﺎﺭﱏ ﺩﺭ ﺻﻔﺤﻪ ‪ VIII‬ﺗﺼﺮﻳﺢ ﻣﻴﮑﻨﺪ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻣﱳ ﺑﻪﺑﺮﺧﻰ ﺍﺯ ﻗﻬﺮﻣﺎﻧﺎﻥ‬
‫ﻯﺗﺎﺑﻊﺣﻘﻴﻘﺖ‬‫ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺳﭙﺲ ﺍﺯ ﻃﺎﻫﺮﻩ ﲡﻠﻴﻞ ﳕﻮﺩﻩﻣﻴﮕﻮﻳﺪﳕﻮﻧﻪﻳﮏ "ﺣﻮﺍﺭ ‪‬‬
‫‪" The Disciple of Truth‬ﺍﺳﺖ ﮐﻪ ﻋﻠﲑﻏﻢ ﺗﻌﻘﻴﺐ ﻭ ﺁﺯﺍﺭ ﺧﺸﻮﻧﺖ ﺑﺎﺭ ﺩﺭ ﻧﺸﺮ ﺣﻘﻴﻘﺖ‬
‫ﺗﻮﻓﻴﻖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ )ﺹ ‪٥‬ﭘﻴﺸﮕﻔﺘﺎﺭ(‪ .‬ﺩﺭ ﳘﺎﻥ ﺻﻔﺤﻪ ﺧﻄﺎﺏ ﺑﻪﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻣﱳ ﺩﺭﺍﻡ ﻣﻴﮕﻮﻳﺪ‬
‫ﻣﻴﺪﺍﱎ ﮐﻪ ﺗﻨﻬﺎ ﺍﻣﺘﻴﺎﺯ ﳕﺎﻳﺸﻨﺎﻣﻪ ﻣﻦ ﻣﻮﺿﻮﻉ ﺁﻧﺴﺖ ﻭ ﺍﻣﻴﺪﻭﺍﺭﻡ ﮐﻪ ﮐﻤﮏ ﮐﺮﺩﻩ ﺑﺎﺷﻢ ﺗﺎ ﴰﺎ‬
‫ﻧﻈﺮﻯ ﺍﲨﺎﻟﯽ ﺑﻪﺷﮑﻮﻩ ﻣﺸﺮﻕ ﺯﻣﲔ ﺍﻓﮑﻨﻴﺪ ﻭ ﺍﻳﻦ ﺩﺭﺍﻡ ﺍﺷﺘﻴﺎﻕ ﴰﺎ ﺭﺍ ﺑﺪﻳﻦ ﻬﻧﻀﺖ ﻋﻈﻴﻢ‪،‬‬
‫ﺩﻳﺎﻧﺖ ﺟﻬﺎﱏ ﻳﻌﲎ ﺁﺋﲔ ‪‬ﺎﺋﻰ ﺑﺮﺍﻧﮕﻴﺰﺩ‪ .‬ﺁﺋﻴﲎ ﮐﻪ ﲜﻬﺖ ﻣﺮﺩﻡ ﺩﺭ ﺣﺎﻝ ﺍﻧﺘﻈﺎﺭ ﺍﻣﻴﺪ ﻭ ﺻﻠﺢ‬
‫ﺑﺎﺭﻣﻐﺎﻥ ﻣﻴﺂﻭﺭﺩ" ‪.‬‬
‫ﺩﺭﺍﻡ ﺧﺎﱎ ﺑﺎﺭﱏ ﺩﺭ ﺑﺎﺏ ﻃﺎﻫﺮﻩ ﺣﺎﻭﻯﮔﻔﺘﮕﻮﻯ ﺑﺎﺯﻳﮕﺮﺍﻥ ﺩﺭ ﭘﻨﺞ ﭘﺮﺩﻩ )‪ (Act‬ﺍﺳﺖ‪ .‬ﭘﻴﺶ‬
‫ﺍﺯ ﺁﻏﺎﺯ ﳕﺎﻳﺶ ﺑﺎﺯﻳﮕﺮﺍﻥ ﻭ ﻧﻘﺶﻫﺎﻳﺸﺎﻥ ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺑﻴﺎﻥ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﺍﻧﺴﺎﻥ ﺍﳍﻲ‬ ‫ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﮐﻪ ﺑﻌﺪﹰﺍ ﺑﻪﻃﺎﻫﺮﻩ ﻣﻠﻘﹼﺐ ﮔﺮﺩﻳﺪ‬
‫ﻓﺎﻃﻤﻪ ﺧﻮﺍﻫﺮ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ )‪(٤٥‬ﺁﺭﺍﻡ ﻭ ﺑﻮﺍﻗﻊ ﻳﮏ ﺯﻥ‬
‫ﻇﺮﻳﻒ ﻭ ﺩﻝﺷﮑﺴﺘﻪ‬ ‫ﻟﻴﻼ ﺯﻥ ﺍﮐﱪ‬
‫ﭘﺮﺳﺘﺎﺭ ﭘﲑ ﮐﻪ ﺷﺮﺍﺭﺕ ﻭ ﻓﻀﻴﻠﺖ‬ ‫ﺩﺍﻋﻴﻪ‬
‫ﺭﺍ ﺑﺎﻳﮑﺪﻳﮕﺮ ﺍﺷﺘﺒﺎﻩ ﻣﻴﮑﻨﺪ‪.‬‬
‫ﺯﻥ ﳔﺴﺖ ﮐﻼﻧﺘﺮ‬
‫ﺯﻥ ﺩﻭﻡ ﮐﻼﻧﺘﺮ ﻭ ﻣﺎﺩﺭ ﻋﺮﻭﺱ ﺁﺗﻰ‬
‫ﻧﺎﻣﺰﺩ ﺍﮐﱪ ﺟﻮﺍﻥ‬ ‫ﺭﻭﺡﺍﻧﮕﻴﺰ‬
‫ﺷﺨﺺ ﻧﺎﻇﺮ‬
‫ﺩﻭ ﭘﺴﺮ ﺧﺮﺩﺳﺎﻝ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‬
‫ﺻﺎﱀ ﭘﺪﺭ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‬
‫ﺷﺨﺼﻰ ﻣﺘﻌﺎﺩﻝ ﻭ ﻭﺳﻴﻊﺍﻟﻨ‪‬ﻈﺮ‬ ‫ﻋﻠﯽ ﻋﻤﻮﻯ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‬
‫ﺗﻘﻰ ﻋﻤﻮﻯ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻭ ﭘﺪﺭ ﳘﺴﺮ ﺍﻭ ﻣﺮﺩﻯ ﻣﻐﺮﻭﺭ ﻭ ﰉ ﺍﻋﺘﻨﺎﺀ‬
‫ﺭﻭﺣﺎﱏﺍﺳﻼﻣﻰﺩﺭﺳﺖ ﮐﺮﺩﺍﺭ)‪(٤٦‬‬ ‫ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺑﺮﺍﺩﺭ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‬
‫ﺧﻮﺵ ﺳﻴﻤﺎ ﻭﻟﯽ ﺩﻧﻴﺎ ﭘﺮﺳﺖ‬ ‫ﳏﻤ‪‬ﺪ ﺷﻮﻫﺮ ﻭ ﭘﺴﺮ ﻋﻤﻮﻯ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‬
‫ﲨﻴﻞ‪،‬ﺯﺍﻫﺪﻭﺻﺎﺣﺐﻣﻨﺶﻣﺮﺩﺍﻧﻪ‬ ‫ﻗﺪ‪‬ﻭﺱ‬
‫ﭘﺮﺣﺮﺍﺭﺕ‪ ،‬ﻫﻮﺷﻴﺎﺭ ﻭ ﺩﻟﺴﻮﺯ‬ ‫ﺣﺴﲔ ﭘﺴﺮ ﮐﻼﻧﺘﺮ‬
‫ﻭ ﻧﻴﺰ ﭼﻨﺪ ﺗﻦ ﺩﻳﮕﺮ ﺍﺯ ﲨﻠﻪ ﺑﺸﲑ ﻏﻼﻡ ﺳﻴﺎﻩ‬
‫ﭘﺮﺩﻩ ﳔﺴﺘﲔ ﭼﻨﲔ ﺁﻏﺎﺯ ﻣﻴﺸﻮﺩ‪ " :‬ﻗﺰﻭﻳﻦ ﻳﮏ ﺑﺎﻍ ﮔﻞ ﺭٌﺯ‪ ،‬ﺳﺤﺮ‪ ،‬ﺍﺫﺍﻥ ﻣﺆﻣﻨﲔ ﺭﺍ ﺍﺯ ﺧﻮﺍﺏ‬
‫ﺑﻴﺪﺍﺭ ﻣﻴﮑﻨﺪ‪ "...‬ﭘﺮﺩﻩ ﺩﻭﻡ ﺗﻮﺻﻴﻒ ﺗﺎﻻﺭ ﺟﺸﻦ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺩﺭ ﻃﻬﺮﺍﻥ ﺍﺳﺖ‪ .‬ﺳﺮﺍﳒﺎﻡ ﭘﺮﺩﻩ‬
‫ﭘﻨﺠﻢ)ﺁﺧﺮ( ﺗﻮﺻﻴﻒ ﻳﮏ ﺑﺎﻍ ﻣﺘﺮﻭﮎ‪ ،‬ﺑﻨﺎﻯ ﳐﺮﻭﺏ ﻭ ﻳﮏ ﭼﺎﻩ ﺳﻨﮕﻰ ﺍﺳﺖ‪ .‬ﺻﺤﻨﻪ‬
‫ﻏﺮﻭﺏ ﺍﺳﺖ ﻭ ﺍﺫﺍﻥ ﻣﺆﻣﻨﲔ ﺭﺍ ﺑﻪﳕﺎﺯ ﻣﻴﺨﻮﺍﻧﺪ‪ .‬ﺍﻳﻦ ﭘﺮﺩﻩ ﺑﻴﺎﻥ ﺷﻬﺎﺩﺕ ﻭ ﺧﺎﲤﻪ ﺣﻴﺎﺕ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﺧﺮﻳﻦ ﲞﺶ ﭘﺮﺩﻩ ﺁﺧﺮ ﺣﺴﲔ ﭘﺴﺮ ﮐﻼﻧﺘﺮ ﺧﻄﺎﺏ ﺑﻪﻇﺎﳌﲔ ﻭ ﻣﺴﺌﻮﻻﻥ‬
‫ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭘﺲ ﺍﺯ ﺩﻓﻦ ﺁﻥ ﻧﺎﺑﻐﻪ ﺩﻭﺭﺍﻥ ﺩﺭ ﭼﺎﻩ ﻭ ﺯﻳﺮ ﺳﻨﮓ ﻭ ﺧﺎﮎ ﻣﻴﮕﻮﻳﺪ‪" :‬‬
‫ﺁﻳﺎ ﴰﺎ ﮔﻤﺎﻥ ﻣﻴﮑﻨﻴﺪ ﮐﻪ ﻣﻴﺘﻮﺍﻧﻴﺪ ﺍﻭ ﺭﺍ ﺩﺭ ﺁﳒﺎ ﻣﺪﻓﻮﻥ ﳕﺎﺋﻴﺪ‪ .‬ﻫﻴﻬﺎﺕ‪ ...‬ﴰﺎ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﺫﻫﺎﻥ‬
‫ﻣﺮﺩﻣﺎﻥ ﺟﺎﻭﺩﺍﻧﻪ ﮐﺮﺩﻩﺍﻳﺪ‪ .‬ﺭﻭﺡ ﻋﺸﻖ ﻃﺎﻫﺮﻩ ﺑﻪﺩﳍﺎﻯ ﺯﻧﺪﻩ ﮐﺮﻭﺭﻫﺎ ﺁﺩﻣﻴﺎﻥ ﺍﻧﺘﻘﺎﻝ ﺧﻮﺍﻫﺪ‬
‫ﻳﺎﻓﺖ‪ .‬ﴰﺎ ﻧﺘﻴﺠﻪ ﻣﻌﮑﻮﺱ ﺧﻮﺍﻫﻴﺪ ﮔﺮﻓﺖ ﺯﻳﺮﺍ ﺑﺎ ﺁﻧﭽﻪ ﮐﺮﺩﻩﺍﻳﺪ ﺍﻭ ﺭﺍ ﻣﺸﻬﻮﺭ ﺟﻬﺎﻥ ﺧﻮﺍﻫﻴﺪ‬
‫ﮐﺮﺩ‪ .‬ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺑﻪﺍﻫﻞ ﻋﺎﱂ ﺟﺮﺃﺕ ﻭ ﺧﻠﻮﺹ ﻭ ﭘﲑﻭﻯ ﺍﺯ ﺣﻘﻴﻘﺖ ﺧﻮﺍﻫﺪ ﺁﻣﻮﺧﺖ‪".‬‬
‫ﺩﺭ ﺍﻳﻦ ﲞﺶ ﺍﺯ ﭘﺮﺩﻩ ﭘﻨﺠﻢ ﺍﺫﺍﻥ ﺍﺩﺍﻣﻪ ﻣﻴﻴﺎﺑﺪ ﻭ ﻣﺆﻣﻨﲔ ﺭﺍ ﺑﻪ ﳕﺎﺯ ﻣﻴﺨﻮﺍﻧﺪ‪ .‬ﺳﭙﺲ ﭘﺮﺩﻩ ﻣﻴﺎﻓﺘﺪ‪.‬‬
‫ﺩﺭﺍﻡ ﺧﺎﱎ ﺑﺎﺭﱏ ﮔﻮﻳﺎﻯ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺣﻘﺎﻳﻖ ﻭ ﺍﻃﹼﻼﻋﺎﺕ ﺗﺎﺭﳜﻰ ﺩﺭ ﺑﺎﺏ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺍﺳﺖ ﻭ ﺻﺮﻑ ﻧﻈﺮ ﺍﺯ ﭼﻨﺪ ﺍﺷﺘﺒﺎﻩ ﺟﺰﺋﻰ ﻣﻴﺘﻮﺍﻧﺪ ﻣﻌﺮ‪‬ﰱ ﻣﻬ ‪‬ﻢ ﺍﺯ ﲨﺎﻝ ﻭ ﮐﻤﺎﻝ ﻭ ﻣﻈﻠﻮﻣﻴ‪‬ﺖ‬
‫ﺍﻳﻦ ﻧﺎﺩﺭﻩ ﺯﻣﺎﻧﻪ ﺑﺎﺷﺪ‪.‬‬
‫‪ -١٤‬ﺩﻳﮕﺮ ﻣﻨﺎﺑﻊ ﻭ ﮐﺘﺐ ﻭ ﻣﻘﺎﻻﺕ ﺍﻣﺮﻯ‪ :‬ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﺟﺮﻳﺎﻥ ﭘﮋﻭﻫﺶ ﻣﺴﺘﻤ ‪‬ﺮ ﺧﻮﻳﺶ ﺩﺭ‬
‫ﻼ ﻧﻴﺰ ﻣﻌﺮﻭﺽ ﺩﺍﺷﺘﻪ ﺍﺯ ﺍﻃﺨ‪‬ﻼﻋﺎﺕ ﺑﺴﺘﮕﺎﻥ ﺁﻥ ﺟﻨﺎﺏ‬ ‫ﺑﺎﺏ ﺣﻴﺎﺕ ﻭ ﺁﺛﺎﺭ ﻃﺎﻫﺮﻩ ﭼﻨﺎﻧﮑﻪ ﻗﺒ ﹰ‬
‫ﺍﺳﺘﻔﺎﺩﻩﺍﻯ ﻓﺮﺍﻭﺍﻥ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻓﺎﺿﻞ‪ ،‬ﺍﺩﻳﺐ ﻭ ﺷﺎﻋﺮ ﺗﻮﺍﻧﺎ ﺟﻨﺎﺏ ﻧﻌﻤﺖﺍﷲ ﻭﺭﺗﺎ ﻋﻠﻴﻪ‬
‫ﺭﺿﻮﺍﻥﺍﷲ ﮐﻪ ﺍﺯ ﺍﺣﻔﺎﺩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﻭ ﺫﮐﺮﺵ ﻗﺮﻳﺒﹰﺎ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺍﻃﹼﻼﻋﺎﺕ‬
‫ﭘﺮ ﺍﺭﺯﺷﻰ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻳﻦ ﻓﺎﱏ ﻬﻧﺎﺩﻩ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ ﺩﻫﻬﺎ ﻧﮑﺘﻪ ﺩﻗﻴﻘﻪ ﺩﺭ ﮐﺘﺐ ﻭ ﻣﻘﺎﻻﺕ ﻭ‬
‫ﻣﺘﻮﻥ ﲨﻊ ﺁﻭﺭﻯ ﺷﺪﻩ ﻓﻀﻼﺀ ﻭ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ‪‬ﺎﺋﻰ ﺁﻣﺪﻩ ﮐﻪ ﻧﮕﺎﺭﻧﺪﻩ ﺍﺯ ﺁﻬﻧﺎ ‪‬ﺮﻩ ﺑﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﻣﻴﺎﻥ ﺁﻥ ﻧﻔﻮﺱ ﺣﺎﺝ ﻣﲑﺯﺍ ﺟﺎﱏ ﮐﺎﺷﺎﱏ‪ ،‬ﻣﲑﺯﺍ ﳏﻤﻮﺩﺯﺭﻗﺎﱏ‪ ،‬ﳏﻤ‪‬ﺪﻣﻌﲔﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺗﱪﻳﺰﻯ‪،‬‬
‫ﻋﺒﺪﺍﳊﻤﻴﺪ ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ ،‬ﻣﲑﺯﺍ ﻋﺒ‪‬ﺎﺱ ﻗﺎﺑﻞ ﺁﺑﺎﺩﻩﺍﻯ‪ ،‬ﳏﻤ‪‬ﺪﻋﻠﯽ ﻓﻴﻀﻰ‪ ،‬ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ‬
‫ﺣﺴﻦ ﺑﺎﻟﻴﻮﺯﻯ ﺍﻓﻨﺎﻥ‪ ،‬ﻣﺮﺿﻴ‪‬ﻪ ﮔﻴﻞ‪ ،‬ﭘﺮﻭﻓﺴﻮﺭ ﺍﻟﺴﺎﻧﺪﺭﻭ ﺑﻮﺯﺍﱏ‪ ،Alessandro Bausani‬ﺩﮐﺘﺮ‬
‫ﺻﺎﺑﺮ ﺍﻓﺎﻗﻰ‪ ،‬ﺩﮐﺘﺮ ﳏﻤ‪‬ﺪ ﺍﻓﻨﺎﻥ‪ ،‬ﺩﮐﺘﺮ ﺷﺎﭘﻮﺭ ﺭﺍﺳﺦ‪ ،‬ﺭﻭﺡﺍﷲ ﻣﻬﺮﺍﲞﺎﱏ‪ ،‬ﺩﮐﺘﺮ ﻣﻮﮊﺍﻥ ﻣﺆﻣﻦ‪،‬‬
‫ﺩﮐﺘﺮ ﻭﺣﻴﺪ ﺭﺃﻓﱴ‪ ،‬ﺩﮐﺘﺮ ﺍﻣﲔ ﺑﻨﺎﱏ‪ ،‬ﺩﮐﺘﺮ ﺣﺸﻤﺖ ﻣﺆﹺﻳّﺪ‪ ،‬ﻓﺮﻭﻍﺍﺭﺑﺎﺏ‪ ،‬ﻧﻮﻳﺪ ﳏﺒ‪‬ﺖ‪ ،‬ﺣﺴﺎﻡ‬
‫ﻧﻘﺒﺎﺋﻰ‪ ،‬ﺩﮐﺘﺮ ﻫﺪﻯ ﳏﻤﻮﺩﻯ‪ ،‬ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﻓﻨﺎﻥ‪ ،‬ﺩﮐﺘﺮ ﻃﻠﻌﺖ ﺑﺼ‪‬ﺎﺭﻯ)ﻗﺒﻠﻪ(‪ ،‬ﺳﻮﺯﺍﻥ ﺍﺳﺘﺎﻳﻠﺰ‬
‫‪ ،Susan Stiles‬ﺭﻭﺙ ﺭﻭﺯﻥﻭﺍﻟﺪ ‪ ،Ruth Rosenwald‬ﺍﺳﱳﻭﻭﺩﮐﺎﺏ‪،Stanwood Cobb‬‬
‫ﮐﻼﺭﺍ ﺍﺝ ‪ ، Clara Edge‬ﺩﳝﺘﺮﻯ ﺍﻣﺎﺳﻴﺎﻧﻮ ‪ ، Dimitri Amasianof‬ﻭ ﮐﺘﻠﲔ ﲨﻴﺴﻮﻥﺩﻣﺲ‬
‫‪ Kathleen Jemison Demas‬ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻣﱪﺩ‪.‬‬
‫ﺩﻭﻡ ﻣﻨﺎﺑﻊ ﻏﲑ ﺍﻣﺮﻯ‬
‫ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﮐﻪ ﻣﺮﺍﺩ ﺍﺯ ﻣﻨﺎﺑﻊ ﻏﲑ ﺍﻣﺮﻯ ﮐﺘﺐ‪ ،‬ﺭﺳﺎﻻﺕ ﻭ ﻣﻘﺎﻻﺕ ﻏﲑ ‪‬ﺎﺋﻴﺎﻥ ﺩﺭ ﺧﺼﻮﺹ‬
‫ﺣﻴﺎﺕ ﻭ ﺁﺛﺎﺭ ﺟﻨﺎﺏﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﲞﺶ ﺭﺍ ﺯﻳﺮ ﭼﻨﺪ ﻋﻨﻮﺍﻥ ﺍﺩﺍﻣﻪﻣﻴﺪﻫﻴﻢ‪.‬‬
‫ﳔﺴﺖ ‪ -‬ﻣﻨﺎﺑﻊ ﻓﺎﺭﺳﻰ‪:‬‬
‫‪ -١‬ﳎﻠﹼﺪ ﻗﺎﺟﺎﺭ ﺍﺯ ﻧﺎﺳﺦﺍﻟﺘ‪‬ﻮﺍﺭﻳﺦ‪ :‬ﻧﺎﻡ ﺍﺻﻠﯽ ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ ﺍﺳﺖ ﮐﻪ ﺑﻪﺣﻘﻴﻘﺖ‬
‫ﮐﺘﺎﰉ ﻣﺴﺘﻘ ﹼﻞ ﺍﺳﺖ ﻭﻟﮑﻦ ﺁﻧﺮﺍ ﺩﻧﺒﺎﻟﻪ ﮐﺘﺎﺏ ﻣﻌﺮﻭﻑ ﻧﺎﺳﺦ ﺍﻟﺘ‪‬ﻮﺍﺭﻳﺦ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺗﺎﺭﻳﺦ‬
‫ﻗﺎﺟﺎﺭﻳ‪‬ﻪ ﺗﺄﻟﻴﻒ ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪﺗﻘﻰﺧﺎﻥ ﮐﺎﺷﺎﱏ ﻣﻠﻘﹼﺐ ﺑﻪ ﻟﺴﺎﻥﺍﳌﻠﮏ ﻭ ﻣﺘﺨﻠﹼﺺ ﺑﻪ‬
‫ﺳﭙﻬﺮ)‪١٢١٦-١٢٩٧‬ﻩ ﻕ ﺑﺮﺍﺑﺮ ﺑﺎ ‪١٨٠١-١٨٧٩‬ﻡ( ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﻣﻌﺮﻭﻑ ﻧﺎﺳﺦﺍﻟﺘ‪‬ﻮﺍﺭﻳﺦ‬
‫ﮐﻪ ﺩﺭ ﺩﺳﺘﺮﺱ ﺍﺳﺖ ﺣﺎﻭﻯ ﺗﺎﺭﻳﺦ ﻇﻬﻮﺭ ﺁﺩﻡ ﺗﺎ ﺯﻣﺎﻥ ﺣﻀﺮﺕ ﺧﺎﰎ ﻭ ﺑﻴﺎﻥ ﺣﺎﻝ ﻣﻌﺼﻮﻣﲔ‬
‫ﺗﺎ ﺣﻀﺮﺕ ﺍﻣﺎﻡﺣﺴﲔ ﺍﺳﺖ ﻭ ﺳﭙﻬﺮ ﳎﻠﹼﺪﻯ ﺩﺭ ﺍﲤﺎﻡ ﺁﻥ ﻧﮕﺎﺷﺘﻪ ﮐﻪ ﺗﺎﮐﻨﻮﻥ ﺑﺪﺳﺖ ﻧﻴﺎﻣﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ ﺣﺎﻭﻯ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺷﺎﻫﺎﻥ ﻗﺎﺟﺎﺭ ﺗﺎ ﺳﺎﻝ ‪١٢٧٢‬ﻩ ﻕ )‪١٨٥٥‬ﻡ(‬
‫ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﮐﺘﺎﺏ ﻧﺰﺩ ﻏﺎﻟﺐ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺑﻪ ﳎﻠﹼﺪ)ﻳﺎﳎﻠﹼﺪﺍﺕ( ﻗﺎﺟﺎﺭﻳ‪‬ﻪ ﺍﺯ ﻧﺎﺳﺦ ﺍﻟﺘ‪‬ﻮﺍﺭﻳﺦ‬
‫ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﻣﺎ ﻧﻴﺰ ﺁﻧﺮﺍ ﺑﻌﻨﻮﺍﻥ ﻧﺎﺳﺦﺍﻟﺘ‪‬ﻮﺍﺭﻳﺦ ﻧﺎﻡ ﻣﻴﱪﱘ‪ .‬ﺳﭙﻬﺮ ﺍﮔﺮﭼﻪ ﺩﺭ ﻏﺎﻟﺐ ﻣﻌﺎﺭﻑ‬
‫ﺍﺳﻼﻣﻰ ﺯﻣﺎﻥ ﺩﺳﺖ ﺩﺍﺷﺘﻪ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﻭ ﺍﺩﻳﺐ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭﻟﮑﻦ ﺷﻴﻮﻩ ﻧﮕﺎﺭﺵ ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ‬
‫ﺯﻳﺒﺎ ﻭ ﺷﻴﻮﺍ ﻧﻴﺴﺖ‪ .‬ﺳﭙﻬﺮ ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ ﺑﺎ ﻬﻧﺎﻳﺖ ﻭﻗﺎﺣﺖ ﺑﻪ ﻣﻘﺪ‪‬ﺳﺎﺕ ﺍﻣﺮ ﺑﺪﻳﻊ‬
‫ﺟﺴﺎﺭﺕ ﳕﻮﺩﻩ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺣﻘﺎﻳﻖ ﺭﺍ ﻭﺍﮊﮔﻮﻥ ﺟﻠﻮﻩ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻫﺎﻧﺖ ﺍﻭ ﺑﻪﺣﻀﺮﺕ‬
‫ﻃﺎﻫﺮﻩ ﻭ ﻧﺴﻮﺍﻥ ﺑﺎﰉ ﻟﮑﹼﻪ ﻧﻨﮕﻰ ﺑﺮ ﺩﺍﻣﺎﻥ ﺗﺎﺭﻳﺦﻧﮕﺎﺭﻯ ﺩﺭ ﻋﺼﺮ ﻗﺎﺟﺎﺭ ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻦ ﳘﻪ‬
‫ﺳﭙﻬﺮ ﺩﺭ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺯ ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ ﺑﻪ ﻧﮑﺎﺕ ﺑﺴﻴﺎﺭ ﻣﻬﻤ‪‬ﻰ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﻭ ﺍﺯ ﲨﻠﻪ ﺑﻪ‬
‫ﺩﺍﻧﺶ ﻭ ﺫﮐﺎﺀ ﻭ ﲨﺎﻝ ﻭ ﮐﻤﺎﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﻋﺘﺮﺍﻑ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﺳﭙﻬﺮ ﺩﺭ ﺍﻭﺍﺧﺮ‬
‫ﺣﻴﺎﺕ ﺑﻪﻧﮕﺎﺭﺵ ﺭﺳﺎﻟﻪﺍﻯ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺩﺭ ﺁﻥ ﺍﻗﺮﺍﺭ ﳕﻮﺩﻩ ﮐﻪ ﺁﻧﭽﻪ ﺭﺍ ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ ﻋﻠﻴﻪ‬
‫ﺍﻣﺮ ﺑﺪﻳﻊ ﻧﮕﺎﺷﺘﻪ "ﻧﻈﺮ ﺑﻪ ﻣﻘﺘﻀﻴ‪‬ﺎﺕ ﺯﻣﺎﻧﻪ ﻭ ﺍﺟﺒﺎﺭ ﺧﻮﻳﺶ ﻭ ﺑﻴﮕﺎﻧﻪ" ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺭﺳﺎﻟﻪ‬
‫ﺍﺣﺘﻤﺎ ﹰﻻﳘﺎﻥﻣﺘﻤ‪‬ﻢ ﻧﺎﺳﺦ ﺍﻟﺘ‪‬ﻮﺍﺭﻳﺦ ﺍﺳﺖﮐﻪﺗﺎﮐﻨﻮﻥ ﺑﺪﺳﺖ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪(٤٧) .‬‬
‫‪ -٢‬ﺭﻭﺿﺔﺍﻟﺼ‪‬ﻔﺎﻯ ﻧﺎﺻﺮﻯ‪ :‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﺄﻟﻴﻒ ﺭﺿﺎﻗﻠﯽﺧﺎﻥ ﻫﺪﺍﻳﺖ ﷲﺑﺎﺷﻰ)‪-١٢٨٨‬‬
‫‪١٢١٥‬ﻩ ﻕ ﺑﺮﺍﺑﺮ ﺑﺎ ‪١٨٠٠-١٨٧١‬ﻡ( ﺍﺳﺖ‪ (٤٨) .‬ﻫﺪﺍﻳﺖ ﺩﺭ ﺭﻭﺿﺔ ﺍﻟﺼ‪‬ﻔﺎﻯ ﻧﺎﺻﺮﻯ‬
‫ﺗﻘﺮﻳﺒﹰﺎ ﳘﺎﻥ ﺷﻴﻮﻩ ﻏﺮﺽ ﺁﻟﻮﺩ ﺳﭙﻬﺮﮐﺎﺷﺎﱏ ﺭﺍﺑﮑﺎﺭ ﺑﺮﺩﻩ ﻭ ﺑﺎ ﻬﻧﺎﻳﺖ ﻭﻗﺎﺣﺖ ﺑﻪ ﻣﻘﺪ‪‬ﺳﺎﺕ‬
‫ﺍﻣﺮﻣﺒﺎﺭﮎ ﲪﻠﻪ ﳕﻮﺩﻩ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺣﻘﺎﻳﻖ ﺗﺎﺭﳜﻰ ﺭﺍ ﻭﺍﮊﮔﻮﻥ ﺟﻠﻮﻩ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ‬
‫ﺩﺭ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺯ ﮐﺘﺎﺏ ﺑﻪ ﻋﻈﻤﺖ ﻭ ﺍﺳﺘﻘﻼﻝ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺩﺭ ﭼﻨﺪ ﻣﻮﺿﻊ ﺑﻪ‬
‫ﲨﺎﻝ ﻭ ﮐﻤﺎﻝ ﻃﺎﻫﺮﻩ ﻭ ﺍﺣﻮﺍﻝ ﺍﻭ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪(٤٩) .‬‬
‫‪ -٣‬ﺣﻘﺎﻳﻖ ﺍﻻﺧﺒﺎﺭ ﻧﺎﺻﺮﻯ‪ :‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﺄﻟﻴﻒ ﳏﻤ‪‬ﺪﺟﻌﻔﺮﺧﺎﻥ ﺣﻘﺎﻳﻖ ﻧﮕﺎﺭ)‪١٢٢٥-١٣٠١‬ﻩ‬
‫ﻕ ﺑﺮﺍﺑﺮ ‪١٨١٠-١٨٨٢‬ﻡ(ﺍﺳﺖ‪ .‬ﺣﻘﺎﻳﻖ ﻧﮕﺎﺭ ﻧﻴﺰ ﭼﻮﻥ ﺩﻭ ﻣﻮﺭ‪‬ﺥ ﻧﺎﻣﱪﺩﻩ ﺩﺭ ﺑﺎﻻ ﺑﺎ ﳊﲎ‬
‫ﻭﻗﻴﺢ ﺑﻪ ﻣﻘﺪ‪‬ﺳﺎﺕ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﻧﻴﺰ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﻫﺎﻧﺖ ﳕﻮﺩﻩ ﻭ ﻭﺍﻗﻌﻴ‪‬ﺎﺕ ﺭﺍ ﻭﺍﮊﮔﻮﻥ ﺑﻴﺎﻥ‬
‫ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﻧﺎ ﺧﻮﺩﺁﮔﺎﻩ ﺑﻪ ﺑﺮﺧﻰ ﺍﺯ ﺩﻗﺎﺋﻖ ﻭ ﺣﻘﺎﺋﻖ ﻣﺮﺑﻮﻁ ﺑﻪ ﺗﺎﺭﻳﺦ ﻋﻬﺪ‬
‫ﺍﻋﻠﻰ ﻭ ﺣﻴﺎﺕ ﻭ ﺷﺨﺼﻴ‪‬ﺖ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﻭ ﺑﻪ ﲨﺎﻝ ﻭ ﮐﻤﺎﻝ ﰉ ﻧﻈﲑ ﺍﻳﻦ ﻧﺎﺩﺭﻩ ﺯﻣﺎﻧﻪ‬
‫ﺍﻋﺘﺮﺍﻑ ﳕﻮﺩﻩ ﺍﺳﺖ‪(٥٠) .‬‬
‫‪ -٤‬ﺗﺄﻟﻴﻔﺎﺕ ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ‪ :‬ﳏﻤ‪‬ﺪ ﺣﺴﻦﺧﺎﻥ ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ )‪ ١٢٥٩-١٣١٣‬ﻩﻕ‬
‫ﺑﺮﺍﺑﺮ‪١٨٤٣-١٨٩٥‬ﻡ(ﻓﺮﺯﻧﺪﺣﺎﺝﻋﻠﯽﺧﺎﻥ ﺣﺎﺟﺐﺍﻟﺪﻭﻟﻪ )ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ( ﻣﻌﺮﻭﻑ ﺑﻮﺩ ﮐﻪ‬
‫ﺷﺮﺡ ﻣﻈﺎﳌﺶ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻣﺮﻣﺒﺎﺭﮎ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺗﺄﻟﻴﻔﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺯ ﳏﻤ‪‬ﺪﺣﺴﻦﺧﺎﻥ ﺩﺭ ﺩﺳﺖ‬
‫ﺍﺳﺖ‪ .‬ﺑﺮﺧﻰ ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ ﻏﺎﻟﺐ ﺍﻳﻦ ﺗﺄﻟﻴﻔﺎﺕ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﻮﺩﻩ ﻭ ﻧﺎﻣﱪﺩﻩ ﺍﺯ ﺁﻧﺎﻥ ﺧﺮﻳﺪﻩ ﻭ ﻳﺎ‬
‫ﺑﺰﻭﺭ ﮔﺮﻓﺘﻪ ﻭ ﺑﻨﺎﻡ ﺧﻮﺩ ﻣﻨﺘﺸﺮ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﺄﻟﻴﻔﺎﺕ ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺧﺼﻮﺻﹰﺎ ﻣﺮﺁﺕ‬
‫ﺍﻟﺒﻠﺪﺍﻥﻧﺎﺻﺮﻯ‪ ،‬ﻣﻨﺘﻈﻢﻧﺎﺻﺮﻯ‪ ،‬ﺍﳌﺂﺛﺮ ﻭ ﺍﻵﺛﺎﺭ‪ ،‬ﻣﻄﻠﻊ ﺍﻟﺸ‪‬ﻤﺲ‪ ،‬ﻭ ﺧﲑﺍﺕ ﺣﺴﺎﻥ )‪(٥١‬ﺑﻪ‬
‫ﺣﻮﺍﺩﺙ ﻣﺮﺑﻮﻁ ﺑﻪﺍﻣﺮﺑﺪﻳﻊ ﺑﻪﺗﻔﺼﻴﻞ ﻭ ﻳﺎ ﺑﺎﺧﺘﺼﺎﺭ ﺍﺷﺎﺭﺕ ﺭﻓﺘﻪ ﻭ ﺍﺯ ﲨﻠﻪ ﺍﺣﻮﺍﻝ ﻃﺎﻫﺮﻩ ﻭ‬
‫ﺍﻋﻤﺎﻡ ﻭ ﺩﻳﮕﺮ ﺑﺴﺘﮕﺎﻥ ﺍﻭ ﮐﺎﻭﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﻧﻴﺰ ﭼﻮﻥ ﺩﻳﮕﺮ ﻣﻮﺭ‪‬ﺧﺎﻥ ﻏﲑ‬
‫‪‬ﺎﺋﻰ ﻳﺎﺩ ﺷﺪﻩ ﺑﺎ ﻭﻗﺎﺣﺖ ﺑﻪﺍﻣﺮ ﺑﺪﻳﻊ ﲪﻠﻪ ﮐﺮﺩﻩ ﻭ ﺣﻘﺎﺋﻖ ﻏﺎﻟﺐ ﻭﻗﺎﻳﻊ ﺭﺍ ﲢﺮﻳﻒ ﳕﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻭﻟﮑﻦ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﻣﻮﺍﺿﻊ ﻣﻴﺘﻮﺍﻥ ﺑﻪ ﺍﻋﺘﺮﺍﻓﺎﺕ ﻭ ﻣﻨﺪﺭﺟﺎﺕ ﮐﺘﺐ ﺍﻭ ﺍﺳﺘﻨﺎﺩ ﳕﻮﺩ‪(٥٢).‬‬
‫‪ -٥‬ﻣﻔﺘﺎﺡ ﺑﺎﺏ ﺍﻻﺑﻮﺍﺏ‪ :‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﺄﻟﻴﻒ ﺩﮐﺘﺮ ﳏﻤ‪‬ﺪﻣﻬﺪﻯﺧﺎﻥ ﺯﻋﻴﻢﺍﻟﺪ‪‬ﻭﻟﻪ )ﻣﺘﻮﻓﹼﻰ ﺑﺴﺎﻝ‬
‫‪١٣٢٣‬ﻩﻕ ﺑﺮﺍﺑﺮ ‪١٩٠٥‬ﻡ( ﺍﺳﺖ‪ (٥٣) .‬ﺯﻋﻴﻢ ﺍﻟﺪ‪‬ﻭﻟﻪ)ﺭﺋﻴﺲﺍﳊﮑﻤﺎﺀ( ﻣﺪ‪‬ﺎ ﺩﺭ ﻣﺼﺮ ﺑﻮﺩﻩ ﻭ‬
‫ﺟﺮﻳﺪﻩ ﺟﮑﻤﺖ ﺭﺍ ﻣﻨﺘﺸﺮ ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﻣﻔﺘﺎﺡ ﺑﺎﺏ ﺍﻻﺑﻮﺍﺏ ﮐﻪ ﺑﻘﻮﻝ ﺧﻮﺩ ﻣﺆﻟﹼﻒ‬
‫ﺗﻠﺨﻴﺺ ﺍﺯ ﮐﺘﺎﺏ ﺑﺰﺭﮔﺘﺮ ﺍﻭ ﺑﻨﺎﻡ ﺑﺎﺏ ﺍﻻﺑﻮﺍﺏ ﺍﺳﺖ ﺩﺭ ﺳﺎﻝ ‪١٣١٠‬ﻩﻕ )‪١٨٩٣‬ﻡ( ﺑﻌﺮﰉ‬
‫ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﻭ ﺩﺭﺳﺎﻝ ‪١٣٢١‬ﻫﺠﺮﻯﻗﻤﺮﻯ)‪ (١٩٠٣‬ﻣﻴﻼﺩﻯ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ‬
‫ﲡﺪﻳﺪ ﻃﺒﻊ ﺷﺪﻩ ﻭ ﻭﺳﻴﻠﻪ ﺣﺴﻦ ﻓﺮﻳﺪ ﮔﻠﭙﺎﻳﮕﺎﱏ ﺑﻔﺎﺭﺳﻰ ﻧﻴﺰ ﺗﺮﲨﻪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻔﺘﺎﺡ ﺑﺎﺏ‬
‫ﺍﻻﺑﻮﺍﺏ ﺣﺎﻭﻯ ﻭﻗﺎﻳﻊ ﺩﻭ ﻋﻬﺪ ﺍﻋﻠﻰ ﻭ ﺍ‪‬ﻰ ﺍﺳﺖ‪ .‬ﺑﺮﺧﻰ ﺍﺯ ﺍﺷﺎﺭﺍﺕ ﻣﺆﻟﹼﻒ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺩﺭ ﺧﻮﺭ ﺗﺄﻣ‪‬ﻞ ﻭ ﺍﺳﺘﻨﺎﺩ ﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﺯﻋﻴﻢ ﺍﻟﺪ‪‬ﻭﻟﻪ ﻧﻴﺰ ﭼﻮﻥ ﺩﻳﮕﺮ ﻭﻗﺎﻳﻊ‬
‫ﻧﮕﺎﺭﺍﻥ ﻏﲑ ‪‬ﺎﺋﻰ ﺍﻳﺮﺍﱏ ﻳﺎﺩﺷﺪﻩ ﻣﻐﺮﺿﺎﻧﻪ ﺳﺨﻦ ﮔﻔﺘﻪ ﺍﺳﺖ‪(٥٤).‬‬
‫‪ -٦‬ﻧﻮﺷﺘﻪ ﺍﻳﺸﻴﮏﺁﻗﺎﺳﻲ‪ :‬ﻧﺎﻡ ﺍﻳﺸﻴﮏ ﺁﻗﺎﺳﻲ ﺣﺎﺝ ﻣﲑﺯﺍ ﺍﲪﺪ ﻭ ﻭﻯ ﻓﺮﺯﻧﺪ ﺣﺎﺝ ﺍﺑﻮﺍﳊﺴﻦ‬
‫ﺗﺎﺟﺮ ﺷﲑﺍﺯﻯ ﺍﺳﺖ‪ .‬ﺣﺎﺝ ﻣﲑﺯﺍ ﺍﲪﺪ ﺩﺭ ﺳﺎﻝ ‪ ١٢٤١‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٢٥‬ﻣﻴﻼﺩﻯ( ﺩﺭ‬
‫ﺷﲑﺍﺯ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ .‬ﺩﺭ ﻧٌﻪ ﺳﺎﻟﮕﻲ ﭘﺪﺭ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺑﺪﺍﺩ‪ .‬ﺩﺭ ﺁﻏﺎﺯ ﺟﻮﺍﱏ ﺩﺭ ﺷﲑﺍﺯ ﻭ‬
‫ﻳﺰﺩ ﺑﻪﲡﺎﺭﺕ ﭘﺮﺩﺍﺧﺖ‪ .‬ﭼﻨﺪ ﺳﺎﻝ ﮐﺪﺧﺪﺍﻯ ﳏﻠﹼﻪ ﻣﻴﺪﺍﻥ ﺷﺎﻩ ﺩﺭ ﺷﲑﺍﺯ ﺑﻮﺩ‪ .‬ﺳﭙﺲ ﳘﺮﺍﻩ‬
‫ﺣﺴﺎﻡﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺑﻪ ﺧﺮﺍﺳﺎﻥ ﺭﻓﺖ ﻭ ﺑﻪ ﲰﺖ ﺍﻳﺸﻴﮏﺁﻗﺎﺳﻲ ﻣﻨﺼﻮﺏ ﮔﺮﺩﻳﺪ‪ .‬ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﻳﺰﺩ‬
‫ﻣﻨﺼﺐ ﺍﻣﲑ ﺩﻳﻮﺍﱏ ﻭ ﺳﺎﳍﺎﻯ ﺑﻌﺪ ﺩﺭ ﻣﻨﺎﻃﻖ ﺩﻳﮕﺮ ﺍﻳﺮﺍﻥ ﻣﻨﺎﺻﺐ ﳐﺘﻠﻒ ﺩﺍﺷﺖ ﺗﺎ ﺩﺭﺳﺎﻝ‬
‫‪١٢٩٨‬ﻩﻕ )‪١٨٨٠‬ﻡ( ﺑﻪ ﺷﲑﺍﺯ ﺑﺮﮔﺸﺖ ﻭ ﺳﺎﳍﺎ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺯﻳﺴﺖ‪ .‬ﻭﻓﺎﺕ ﺍﻭ ﺭﺍ ﺩﺭ ﻓﺎﺻﻠﻪ‬
‫ﺳﺎﳍﺎﻯ ‪ ١٣١٠-١٣١٣‬ﻩﻕ )‪١٨٩٢-١٨٩٥‬ﻡ( ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺍﺯ ﺁﺛﺎﺭ ﻭﻯ ﻋﻼﻭﻩ ﺑﺮ ﻧﻮﺷﺘﻪ‬
‫ﻣﻮﺭﺩ ﲝﺚ ﺍﺷﻌﺎﺭ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﻭ ﺳﻪ ﮐﺘﺎﺏ ﺗﺎﺭﻳﺦ ﻳﺰﺩ)ﺍﺧﺒﺎﺭ ﺍﻟﻴﺰﺩ(ﺣﺪﻳﻘﺔﺍﻟﺸ‪‬ﻌﺮﺍﺀ‪ ،‬ﻭ ﮐﺘﺎﺏ ﺩﺭ‬
‫ﻣﺼﻴﺒﺖ ﺍﻫﻞ ﺑﻴﺖ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪ .‬ﺍﺯ ﻗﺮﺍﺋﻦ ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ ﮐﻪ ﺧﺎﻧﺪﺍﻥ ﺣﺎﺝ‬
‫ﻣﲑﺯﺍ ﺍﲪﺪ ﺑﺎ ﺧﺎﻧﺪﺍﻥ ﺣﻀﺮﺕ ﺑﺎﺏ ﺁﺷﻨﺎﺋﻰ ﻭ ﻣﻌﺎﺷﺮﺕ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺣﺎﺝ ﻣﲑﺯﺍ ﺍﲪﺪ ﺍﮔﺮﭼﻪ‬
‫ﺑﻪﺣﻀﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺳﻴﺪﻩ ﻭﻟﮑﻦ ﻣﺆﻣﻦ ﻧﺸﺪﻩ ﻭ ﻫﺮﭼﻪ ﻣﻘﺎﻣﺎﺕ ﺁﻥ ﺣﻀﺮﺕ ﺑﺎﺭﺯﺗﺮ ﮔﺸﺘﻪ‬
‫ﺑﺮ ﺗﺮﺩﻳﺪ ﻭ ﺍﻋﺮﺍﺽ ﻭﻯ ﺍﻓﺰﻭﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﮑﺘﻪ ﺍﺯ ﳏﺘﻮﺍﻯ ﻧﻮﺷﺘﻪ ﺍﻭ ﲞﻮﰉ ﺭﻭﺷﻦ ﻣﻴﺸﻮﺩ‪.‬‬
‫ﻧﺎﻣﱪﺩﻩ ﻃ ‪‬ﻰ ﺳﺎﳍﺎ ﻣﻮﺍ ‪‬ﺩ ﻻﺯﻣﻪ ﺭﺍ ﺑﺮﺍﻯ ﺗﺄﻟﻴﻒ ﮐﺘﺎﰉ ﺣﺎﻭﻯ ﺣﻮﺍﺩﺙ ﺍﻳ‪‬ﺎﻡ ﺳﻠﻄﻨﺖ ﺷﺎﻫﺎﻥ ﻗﺎﺟﺎﺭ‬
‫ﺗﺎ ﺳﺎﻝ ‪١٢٨٦‬ﻩﻕ )‪١٨٦٩‬ﻡ( ﻡﻓﺮﺍﻫﻢ ﳕﻮﺩﻩ ﻭ ﺩﺭ ﳘﺎﻥ ﺳﺎﻝ ﻧﮕﺎﺭﺵ ﺁﻧﺮﺍ ﲤﺎﻡ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﱳ ﺍﺻﻠﯽ ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﺎ ﮐﻨﻮﻥ ﺍﻧﺘﺸﺎﺭ ﻧﻴﺎﻓﺘﻪ )‪ (٥٥‬ﻭﻟﮑﻦ ﺁﻗﺎﻣﲑﺯﺍﳏﻤ‪‬ﺪﺧﺎﻥ ‪‬ﺎﺩﺭ ﲞﺸﻬﺎﺋﻰ ﺍﺯ‬
‫ﻧﻮﺷﺘﻪ ﻣﺬﮐﻮﺭﺭﺍ ﮐﻪ ﺑﻪ ﺣﻮﺍﺩﺙ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺷﺘﻪ ﺑﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺮﲨﻪ ﳕﻮﺩﻩ ﻭ ﺍﻳﻦ‬
‫ﺗﺮﲨﻪ ﺩﺭ ﻧﺸﺮﻳ‪‬ﻪ ﺍﳒﻤﻦ ﺳﻠﻄﻨﱴ ﺁﺳﻴﺎﺋﻰ )‪ (Journal of the Royal Asiatic Society‬ﺍﻧﺘﺸﺎﺭ‬
‫ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪(٥٦).‬ﻧﻮﺷﺘﻪ ﻣﺬﮐﻮﺭﺑﺎ ﺁﻧﮑﻪ ﺣﺎﻭﻯ ﺍﺷﺘﺒﺎﻫﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺩﺭﺑﺎﺏ ﮐﻴﻔﻴ‪‬ﺖ ﻭ ﺯﻣﺎﻥ‬
‫ﻭﻗﻮﻉ ﺣﻮﺍﺩﺙ ﻣﺮﺑﻮﻃﻪﺍﺳﺖ ﻭﻟﮑﻦ ﻣﺸﺘﻤﻞ ﺑﺮ ﺑﻴﺎﻥ ﻧﮑﺎﺗﻰ ﺍﺳﺖ ﮐﻪ ﻗﺎﺑﻞ ﺍﺳﺘﻨﺎﺩ ﺍﺳﺖ‪ .‬ﺣﺎﺝ‬
‫ﻣﲑﺯﺍﺍﲪﺪ ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﲨﺎﻝ ﻭ ﮐﻤﺎﻝ ﺍﻭ ﺍﺷﺎﺭﺕ ﮐﺮﺩﻩ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﺩﻳﮕﺮ ﺧﻮﺩ ﲢﺖ ﻋﻨﻮﺍﻥ ﺣﺪﻳﻘﺔﺍﻟﺸ‪‬ﻌﺮﺍﺀ ﺑﻪ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﻭ ﻧﻘﻞ ﺁﺛﺎﺭ ﺁﻥ ﻗﻬﺮﻣﺎﻥ ﺟﺎﻭﺩﺍﻧﻪ ﭘﺮﺩﺍﺧﺘﻪ‬
‫ﺍﺳﺖ‪(٥٧) .‬‬
‫‪ -٧‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ :‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﺄﻟﻴﻒ ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪﻋﻠﯽ ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ ﺍﺳﺖ‪ .‬ﻭﻯ ﺩﺭ ﺳﺎﻝ‬
‫‪١٣٠٨‬ﻩﻕ )‪١٨٩١‬ﻡ( ﺩﺭ ﻗﺮﻳﻪ ﺣﺒﻴﺐﺁﺑﺎﺩ ﺍﺯ ﻗﺮﺍﺀ ﺑﻠﻮﮎ ﺑﺮﺧﻮﺍﺭ ﺍﺻﻔﻬﺎﻥ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ .‬ﺍﺟﺪﺍﺩ‬
‫ﻭﻯ ﳘﻪ ﺍﺯ ﺯﺍﺭﻋﲔ ﺁﻥ ﻧﻮﺍﺣﻰ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻣﻌﻠﹼﻢ ﺍﺻﻮ ﹰﻻ ﻧﺰﺩ ﺍﺩﺑﺎﺀ ﻭ ﺍﺳﺘﺎﺩﺍ ‪‬ﻥ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻰ‬
‫ﺗﻠﻤ‪‬ﺬ ﻣﺮﺗﱮ ﻧﮑﺮﺩﻩ ﻭ ﺷﺨﺼﹰﺎ ﺑﻪ ﺗﮑﻤﻴﻞ ﺍﻃﻼﹼﻋﺎﺕ ﺧﻮﻳﺶ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪ .‬ﻭﻯ ﺳﺎﳍﺎ ﺑﻪ ﺗﻌﻠﻴﻢ ﻭ‬
‫ﺗﺄﻟﻴﻒ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﻣﻌﻠﹼﻢ ﻋﻼﻭﻩ ﺑﺮ ﺍﺷﻌﺎﺭ ﭼﻨﺪ ﮐﺘﺎﺏ ﺑﻴﺎﺩﮔﺎﺭ ﻣﺎﻧﺪﻩ ﮐﻪ ﻣﻌﺪﻭﺩﻯ‬
‫ﺍﺯ ﺁﻬﻧﺎ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺩﺭ ﺳﺎﻝ ‪١٣٩٦‬ﻩﻕ )‪١٩٧٦‬ﻡ( ﺩﺭ ﮔﺬﺷﺖ)‪ (٥٨‬ﻧﮕﺎﺭﻧﺪﻩ‬
‫ﺳﻄﻮﺭ ﺩﻭ ﺑﺎﺭ‪ ،‬ﻳﮑﺒﺎﺭ ﺩﺭ ﻃﻬﺮﺍﻥ ﻭ ﻳﮑﺒﺎﺭ ﺩﺭ ﺍﺻﻔﻬﺎﻥ‪ ،‬ﺑﺎ ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐﺍﺑﺎﺩﻯ ﻣﻼﻗﺎﺕ ﻭ‬
‫ﻣﺬﺍﮐﺮﺍﺕ ﺍﻣﺮﻯ ﺩﺍﺷﺖ ﻭ ﺍﻭ ﺭﺍ ﻣﺮﺩﻯ ﻣﺘﻤﺴ‪‬ﮏ ﺑﻪ ﺍﺳﻼﻡ ﻭ ﺑﺎ ﺍﻧﺼﺎﻑ ﻳﺎﻓﺖ‪ (٥٩).‬ﺭﻭﺡ‬
‫ﰉﻃﺮﰱ ﻣﻌﻠﹼﻢ ﺩﺭ ﻋﲔ ﲤﺴ‪‬ﮏ ﺷﺪﻳﺪ ﺍﺳﻼﻣﻰ ﺍﺯ ﳏﺘﻮﺍﻯ ﳎﻠﹼﺪﺍﺕ ﮐﺘﺎﺏ ﻣﮑﺎﺭﻡﺍﻵﺛﺎﺭ ﺁﺷﮑﺎﺭ‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺍﺣﻮﺍﻝ ﺩﻫﻬﺎ ﺗﻦ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ ﺭﺟﺎﻝ ﺍﻳﺮﺍﻥ ﻭ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﺧﺼﻮﺻﹰﺎ ﺩﺭ‬
‫ﻋﺼﺮ ﻗﺎﺟﺎﺭ ﺑﻴﺎﻥ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺍﺟﺪﺍﺩ‪ ،‬ﺍﻋﻤﺎﻡ‪ ،‬ﻓﺮﺯﻧﺪﺍﻥ ﻭ‬
‫ﺩﻳﮕﺮ ﺑﺴﺘﮕﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﺪﺩ ﻓﺮﺍﻭﺍﻥ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -٨‬ﻗﺼﺺﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﺄﻟﻴﻒ ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺗﻨﮑﺎﺑﲎ ﻣﺘﻮﻓﹼﻰ ﺑﺴﺎﻝ ‪١٣٠٢‬ﻩﻕ‬
‫ﺑﺮﺍﺑﺮ‪١٨٨٤‬ﻡ ﺍﺳﺖ‪ .‬ﳏﻤ‪‬ﺪ ﺗﻨﮑﺎﺑﲎ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﺳﻴ‪‬ﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻮﺳﻮﻯ ﻗﺰﻭﻳﲎ ﻭ ﺍﺯ ﻓﻘﻬﺎﺀ ﻭ‬
‫ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻋﻬﺪ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦﺷﺎﻩ ﺑﻮﺩ‪ .‬ﮐﺘﺎﺏ ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ ﭼﻨﺎﻧﮑﻪ ﺍﺯ ﻋﻨﻮﺍﻧﺶ ﺭﻭﺷﻦ ﺍﺳﺖ‬
‫ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺣﺪﻭﺩ ﺩﻭﻳﺴﺖ ﺗﻦ ﺍﺯ ﻋﻠﻤﺎﺀ ﺍﺳﻼﻡ ﺍﺳﺖ‪ .‬ﻣﺆﻟﹼﻒ ﺑﻪ ﺗﻔﺼﻴﻞ ﺑﻪ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ‬
‫ﻼ ﳏﻤ‪‬ﺪﺗﻘﻰ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺍﻃﹼﻼﻋﺎﺕ‬‫ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ‪ ،‬ﭘﺪﺭ ﻭ ﺍﻋﻤﺎﻡ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﻣ ﹼ‬
‫ﺟﺎﻟﺐ ﻭ ﻣﻬﻤ‪‬ﻰ ﺩﺭ ﺑﺎﺏ ﺁﻧﺎﻥ ﺍﺭﺍﺋﻪ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٩‬ﮐﺘﺎﺏ "ﻗﺮ‪‬ﺓﺍﻟﻌﲔ"‪ :‬ﻣﺆﻟﹼﻒ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻭﻟﮑﻦ ﺍﺯ ﻧﺸﺮﻳ‪‬ﺎﺕ ﺍﺯﻟﻴﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬
‫ﮐﺘﺎﺏ ﺩﺭ ﺳﺎﻝ ‪١٣٦٨‬ﻩﻕ )‪١٩٥٢‬ﻡ( ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﻳﮑﺼﺪﻣﲔ ﺳﺎﻝ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ‬
‫‪ ٥٢‬ﺻﻔﺤﻪ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻣﺆﻟﹼﻒ ﻭ ﻳﺎ ﻣﺆﻟﹼﻔﲔ ﺍﺑﺘﺪﺍﺀ ﺑﻪﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺍﻳﻦ ﻧﺎﺑﻐﻪ ﺩﻭﺭﺍﻥ‬
‫ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺳﭙﺲ ﺑﺮﺧﻰ ﺍﺯ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﻭ ﻣﻨﺜﻮﺭ ﺍﻭ ﺭﺍ ﺩﺭﺝ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﮐﺘﺎﺏ ﺣﺎﻭﻯ ﺍﺷﺘﺒﺎﻫﺎﺗﻰ‬
‫ﺩﺭ ﺑﺎﺏ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻭ ﮐﻠﻴ‪‬ﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﺍﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺷﺎﻣﻞ ﻧﮑﺎﺕ ﺟﺎﻟﺐ‬
‫ﻣﺘﻌﺪ‪‬ﺩﻯ ﺍﺳﺖ ﮐﻪ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -١٠‬ﮐﺘﺎﺏ ﺑﺎﺏ ﺍﳉﻨ‪‬ﺔ ‪ :‬ﻧﺎﻡ ﮐﺎﻣﻞ ﺍﻳﻦ ﮐﺘﺎﺏ " ﻣﻴﻨﻮﺩ‪‬ﺭ ﻳﺎ ﺑﺎﺏﺍﳉﻨ‪‬ﺔ ﻗﺰﻭﻳﻦ" ﻭ ﺗﺄﻟﻴﻒ ﺳﻴ‪‬ﺪ‬
‫ﳏﻤ‪‬ﺪﻋﻠﯽ ﮔﻠﺮﻳﺰ ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﺩﺭ ﺩﻭ ﳎﻠﹼﺪ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﻭ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺟﻠﺪ‬
‫ﳔﺴﺖ ﮐﻪ ﺍﺯ ﺍﻧﺘﺸﺎﺭﺍﺕ ﺩﺍﻧﺸﮕﺎﻩ ﻃﻬﺮﺍﻥ ﺍﺳﺖ ﺣﺎﻭﻯ ﺷﺮﺡ ﻣﻔﺼ‪‬ﻠﯽ ﺍﺯ ﻋﻠﹼﺖ ﺗﺴﻤﻴﻪ ﺷﻬﺮ‬
‫ﻗﺰﻭﻳﻦ ﺑﻪ "ﺑﺎﺏ ﺍﳉﻨ‪‬ﺔ" ﺍﺳﺖ ﮐﻪ ﺧﻼﺻﻪ ﺁﻥ ﺩﺭ ﻣﻘﺪ‪‬ﻣﻪ ﮐﺘﺎﺏ ﺣﺎﺿﺮ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺳﭙﺲ‬
‫ﻣﺆﻟﹼﻒ ﺑﻪ ﺑﻴﺎﻥ ﺗﺎﺭﻳﺦ ﺗﻔﺼﻴﻠﯽ ﺑﻨﺎﻯ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﻭ ﺣﻮﺍﺩﺙ ﺁﻥ ﺷﻬﺮ ﭘﻴﺶ ﺍﺯ ﺍﺳﻼﻡ ﻭ ﭘﺲ ﺍﺯ‬
‫ﺁﻥ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺩﺭ ﺑﺎﺏ ﺍﻭﺿﺎﻉ ﺟﻐﺮﺍﻓﻴﺎﺋﻰ ﻗﺰﻭﻳﻦ ﻭ ﳏﻼﹼﺕ ﺁﻥ ﺍﻃﹼﻼﻋﺎﺕ‬
‫ﺟﺎﻟﱮ ﺍﺭﺍﺋﻪ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﳎﻠﹼﺪ ﺍﻃﹼﻼﻋﺎﺗﻰ ﺩﺭ ﺧﺼﻮﺹ ﺑﺴﺘﮕﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‪ ،‬ﺍﺟﺪﺍﺩ‬
‫ﻣﺎﺩﺭﻯ ﻭ ﭘﺪﺭﻯ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﺍﻭ‪ ،‬ﺁﻣﺪﻩ ﮐﻪ ﺑﺴﻴﺎﺭ ﭘﺮ ‪‬ﺎﺳﺖ‪ .‬ﳎﻠﹼﺪ ﺩﻭﻡ ﮐﺘﺎﺏ ﮐﻪ ﺍﺯ ﺍﻧﺘﺸﺎﺭﺍﺕ‬
‫ﻃﻪ)ﻃﺎﻫﺎ( ﺍﺳﺖ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺷﺮﺡ ﺣﺎﻝ ﻭ ﺁﺛﺎﺭ ﺭﺟﺎﻝ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻗﺰﻭﻳﻦ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻦ‬
‫ﳎﻠﹼﺪ ﻧﻴﺰ ﺍﺣﻮﺍﻝ ﺑﺴﺘﮕﺎﻥ ﻃﺎﻫﺮﻩ ﺁﻣﺪﻩ ﻭ ﺑﻪ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﺧﻮﺩ ﺍﻭ ﻧﻴﺰ ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﺑﻄﻮﺭ ﮐﻠﹼﻰ ﺑﺎﻳﺪ ﮔﻔﺖ ﮐﻪ ﮐﺘﺎﺏ "ﻣﻴﻨﻮ ﺩ‪‬ﺭ ﻳﺎ ﺑﺎﺏﺍﳉﻨ‪‬ﺔﻗﺰﻭﻳﻦ" ﺍﺯ ﻣﻨﺎﺑﻊ ﻣﻬﻤ‪‬ﻪ ﻧﮕﺎﺭﺵ‬
‫ﮐﺘﺎﺏ ﺣﺎﺿﺮ ﺍﺳﺖ‪.‬‬
‫‪ -١١‬ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ‪ :‬ﺍﻳﻦ ﻟﻐﺖﻧﺎﻣﻪ ﺑﻪ ﳘﹼﺖ ﻋﻠﯽﺍﮐﱪﺩﻫﺨﺪﺍ ﻭ ﲨﻌﻰ ﺍﺯ ﺩﻳﮕﺮ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ‬
‫ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺑﺮﺟﺴﺘﻪ ﺍﻳﺮﺍﱏ ﭼﻮﻥ ﺩﮐﺘﺮ ﳏﻤ‪‬ﺪﻣﻌﲔ ﻃ ‪‬ﻰ ﺳﺎﳍﺎ ﺗﺄﻟﻴﻒ ﻭ ﺗﮑﻤﻴﻞ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﻫﺨﺪﺍ ﺩﺭ ﺳﺎﻝ ‪١٢٩٧‬ﻩﻕ )‪١٨٧٩‬ﻡ( ﺩﺭ ﻃﻬﺮﺍﻥ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ .‬ﺩﺭ ﺁﻏﺎﺯ ﻧﺰﺩ ﺍﺳﺘﺎﺩﺍﻥ ﺯﻣﺎﻥ‬
‫ﺑﻪﲢﺼﻴﻞ ﻓﻨﻮﻥ ﺍﺩﺏ ﻭ ﻣﻌﺎﺭﻑ ﺩﻳﲎ ﭘﺮﺩﺍﺧﺖ‪ .‬ﭼﻨﺪ ﺳﺎﻝ ﺩﺭ ﺍﺭﻭﭘﺎ ﺑﺴﺮﺑﺮﺩ‪ .‬ﮐﺎﺭ ﺍﺻﻠﯽ ﺍﻭ ﺩﺭ‬
‫ﺁﻏﺎﺯ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﺍﺭﻭﭘﺎ ﺭﻭﺯﻧﺎﻣﻪﻧﮕﺎﺭﻯ ﺑﻮﺩ ﻭ ﺳﭙﺲ ﺑﻪﲢﻘﻴﻖ ﻭ ﺗﺄﻟﻴﻒ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺩﻫﺨﺪﺍ ﺩﺭ‬
‫ﺳﺎﻝ ‪ ١٣٣٤‬ﴰﺴﻰ ﺩﺭ ﻃﻬﺮﺍﻥ ﺩﺭﮔﺬﺷﺖ‪ .‬ﺍﺯ ﻭﻯ ﻋﻼﻭﻩ ﺑﺮ ﻟﻐﺖﻧﺎﻣﻪ ﻭ ﺍﺷﻌﺎﺭ ﭼﻨﺪ ﺍﺛﺮ ﻭ‬
‫ﺩﻫﻬﺎ ﻣﻘﺎﻟﻪ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﻟﻐﺖ ﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ ﺩﺭ ﺍﺷﮑﺎﻝ ﳐﺘﻠﻒ ﻭ ﺍﺯ ﲨﻠﻪ ﺩﺭ ‪ ٥٠‬ﳎﻠﹼﺪ‬
‫ﺑﺰﺭﮒ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺩﻫﺨﺪﺍ ﺑﺮﺍﻯ ﺗﺄﻟﻴﻒ ﺍﻳﻦ ﻟﻐﺖﻧﺎﻣﻪ ﭼﻬﻞ ﺳﺎﻝ ﺯﲪﺖ ﮐﺸﻴﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻟﺒﺘ‪‬ﻪ ﳘﺎﻧﻄﻮﺭ ﮐﻪ ﻣﺬﮐﻮﺭ ﺁﻣﺪ ﻧﻔﻮﺱ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺩﺭ ﺗﮑﻤﻴﻞ ﺁﻥ ﳘﹼﺖ ﮐﺮﺩﻩﺍﻧﺪ ﻭﻟﮑﻦ ﮐﺎﺭ ﺍﺳﺎﺳﻰ‬
‫ﺍﺯ ﺧﻮﺩ ﺍﻭ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻟﻐﺖﻧﺎﻣﻪ ﺷﺮﺡ ﺣﻴﺎﺕ ﻃﻠﻌﺎﺕ ﻣﻘﺪ‪‬ﺳﻪ ‪‬ﺎﺋﻴ‪‬ﻪ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺭﺟﺎﻝ‬
‫ﺑﺮﺟﺴﺘﻪ ‪‬ﺎﺋﻰ)ﻭ ﺑﺎﰉ( ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻔﺼ‪‬ﻠﺘﺮﻳﻦ ﲝﺚ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺫﻳﻞ ﻟﻔﻆ "ﺑﺎﺏ" ﺍﺳﺖ‪.‬‬
‫ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺫﻳﻞ ﻧﺎﻡ ﺍﻭ ﻭ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﻣﻮﺍﺿﻊ ﻟﻐﺖ ﻧﺎﻣﻪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺛﺮ‬
‫ﳘﭽﻨﲔ ﻣﻨﺒﻊ ﻗﺎﺑﻞ ﺗﻮﺟ‪‬ﻬﻰ ﺑﺮﺍﻯ ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺑﺴﺘﮕﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﮔﺮﭼﻪ ﺑﺮﺧﻰ ﺍﺯ ﻣﺂﺧﺬ ﻟﻐﺖﻧﺎﻣﻪ ﺩﺭ ﺧﺼﻮﺹ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ﻭ ﺍﺣﻮﺍﻝ ﻃﺎﻫﺮﻩ ﻣﻮﺛﹼﻖ ﺗﻠﻘﹼﻰ ﳕﻴﺸﻮﻧﺪ‬
‫ﻭ ﮐﺘﺎﺏ ﺣﺎﻭﻯ ﺍﺷﺘﺒﺎﻫﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﳏﺘﻮﺍﻯ ﺁﻥ ﻏﲎ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ‬
‫ﭘﮋﻭﻫﺸﮕﺮ ‪‬ﺎﺋﻰ ﻧﻴﺰ ﻣﻨﺒﻊ ﻣﻬﻤ‪‬ﻰ ﳏﺴﻮﺏ ﻣﻴﮕﺮﺩﺩ‪.‬‬
‫‪ -١٢‬ﺩﻳﮕﺮ ﻣﻨﺎﺑﻊ ﻏﲑ ‪‬ﺎﺋﻰ ﻓﺎﺭﺳﻰ‪ :‬ﻧﮕﺎﺭﻧﺪﻩ ﺑﺮﺍﻯ ﻧﮕﺎﺭﺵ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺍﺭﺯﻳﺎﰉ‬
‫ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﻭ ﻣﻨﺜﻮﺭ ﺍﻭ ﭼﻨﺪ ﺳﺎﻝ ﺩﺭ ﺷﻬﺮ ﻗﺰﻭﻳﻦ‪١٩٧٣-١٩٧٨) ،‬ﻡ(‪ ،‬ﺿﻤﻦ ﺗﺪﺭﻳﺲ ﺩﺭ‬
‫ﺩﺍﻧﺸﮑﺪﻩ ﻋﻠﻮﻡ ﺍﺩﺍﺭﻯ ﻭ ﺑﺎﺯﺭﮔﺎﱏ ﺑﺎ ﺧﻮﻳﺸﺎﻥ ﻭ ﺍﺣﻔﺎﺩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺧﺼﻮﺻﹰﺎ ﺍﻓﺮﺍﺩ ﺧﺎﻧﺪﺍﻥ‬
‫ﺷﻬﻴﺪﻯ ﻣﻌﺎﺷﺮﺕ ﻭ ﻣﺼﺎﺣﺒﺖ ﳕﻮﺩﻩ ﻭ ﺍﻃﹼﻼﻋﺎﺕ ﮔﺮﺍﻧﺒﻬﺎﺋﻰ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ‬
‫ﻃ ‪‬ﻰ ﺩﻫﻬﺎ ﺳﺎﻝ ﺍﺯ ﻣﻨﺎﺑﻊ ﻣﺘﻌﺪ‪‬ﺩﻩ ﻓﺎﺭﺳﻰ ‪‬ﺮﻩ ﮔﺮﻓﺘﻪ ﺣﺘ‪‬ﻰ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺳﻴ‪‬ﺪﻣﻬﺪﻯ ﺩﻫﺠﻰ‬
‫ﻧﺎﻗﺾ ﺩﺭ ﺑﺎﺏ ﻭﺍﻗﻌﻪ ﺑﺪﺷﺖ ﻭ ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﺩﺍﻧﺸﮕﺎﻩ ﮐﻤﱪﻳﺞ ﺍﻧﮕﻠﺴﺘﺎﻥ ﻣﺮﺍﺟﻌﻪ ﳕﻮﺩﻩ‬
‫ﮐﻪ ﻣﻌﺮ‪‬ﰱ ﺁﻥ ﻣﻨﺎﺑﻊ ﻣﺒﺎﻳﻦ ﺑﺎ ﺍﺧﺘﺼﺎﺭﺩﺭ ﮐﻼﻡ ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﺗﻨﻬﺎ ﺑﻪ ﻧﺎﻡ ﺑﺮﺧﻰ ﺍﺯ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ‬
‫ﺍﺷﺎﺭﻩ ﻣﻴﮑﻨﺪ‪ .‬ﺍﺯ ﻣﻴﺎﻥ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻏﲑ ‪‬ﺎﺋﻰ ﮐﻪ ﺁﺛﺎﺭﺷﺎﻥ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﳏﻤ‪‬ﺪﻫﺎﺷﻢ ﺧﺮﺍﺳﺎﱏ‪ ،‬ﳏﻤ‪‬ﺪﻋﻠﯽ ﻣﺪﺭ‪‬ﺱ ﺗﱪﻳﺰﻯ‪ ،‬ﳏﻤ‪‬ﺪ ﻗﺰﻭﻳﲎ‪،‬‬
‫ﺩﮐﺘﺮ ﳏﻤ‪‬ﺪﻣﻌﲔ‪ ،‬ﻣﺮﺗﻀﻰﻣﺪﺭ‪‬ﺳﻰ ﭼﻬﺎﺭﺩﻫﻰ‪ ،‬ﻋﺒﺪﺍﻟﺮ‪‬ﻓﻴﻊ ﺣﻘﻴﻘﺖ"ﺭﻓﻴﻊ"‪ ،‬ﻣﻬﺪﻯ ﺑﺎﻣﺪﺍﺩ‪ ،‬ﳛﲕ‬
‫ﺁﺭﻳﻦﭘﻮﺭ‪ ،‬ﻋﺒﺪﺍﳊﺴﲔ ﻧﻮﺍﺋﻰ‪ ،‬ﳏﻤﻮﺩ ﺧﲑﻯ‪ ،‬ﳏﻤ‪‬ﺪﺍﻗﺒﺎﻝ ﻻﻫﻮﺭﻯ‪ ،‬ﻓﺨﺮﻯ ﻗﻮﳝﻰ‪ ،‬ﻣﻌﲔﺍﻟﺪ‪‬ﻳﻦ‬
‫ﳏﺮﺍﰉ‪ ،‬ﻋﻠﯽ ﺍﮐﱪ ﻣﺸﲑ ﺳﻠﻴﻤﻰ‪ ،‬ﺩﮐﺘﺮ ﻏﻼﳏﺴﲔ ﻣﺼﺎﺣﺐ‪ ،‬ﳘﺎﻧﺎﻃﻖ‪ ،‬ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﺑﺎﻗﺮ ﳒﻔﻰ‪،‬‬
‫ﮐﺸﺎﻭﺭﺯ ﺻﺪﺭ‪ ،‬ﺁﻗﺎ ﺑﺰﺭﮒ ﻃﻬﺮﺍﱏ‪ ،‬ﳏﻤ‪‬ﺪ ﻣﻌﺼﻮﻡ ﺷﲑﺍﺯﻯ‪ ،‬ﺩﻻﺭﺍﻡ ﻣﺸﻬﻮﺭﻯ ﻭ ﳏﻤ‪‬ﺪ ﺣﺴﲔ‬
‫ﺭﺟﱮ ﻧﺎﻡ ﺑﺮﺩ‪.‬‬
‫ﺩﻭﻡ_ ﻣﻨﺎﺑﻊ ﻋﺮﰉ‬
‫‪ -١‬ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ :‬ﻳﮑﻰ ﺍﺯ ﻣﻨﺎﺑﻊ ﻣﻬﻤ‪‬ﻪ ﻧﮕﺎﺭﺵ ﮐﺘﺎﺏ ﺣﺎﺿﺮ ﺑﻪﺣﻖ ﮐﺘﺎﺏ ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‬
‫ﺍﺳﺖ‪ .‬ﻧﺎﻡ ﮐﺎﻣﻞ ﮐﺘﺎﺏ "ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻌﺮﺍﻕ ﺍﳊﺪﻳﺚ" ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﺄﻟﻴﻒ‬
‫ﻯ ﺍﺳﺘﺎﺩ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳﻰ ﺩﺍﻧﺸﮕﺎﻩ ﺑﻐﺪﺍﺩ ﺍﺳﺖ‪ .‬ﺩﮐﺘﺮ ﺍﻟﻮﺭﺩﻯ ﺻﺎﺣﺐ ﺗﺄﻟﻴﻔﺎﺕ‬
‫ﺩﮐﺘﺮ ﻋﻠ ‪‬ﻰ ﺍﻟﻮﺭﺩ ‪‬‬
‫ﻣﺘﻌﺪ‪‬ﺩﻩ ﺩﺭ ﺯﻣﻴﻨﻪ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳﻰ ﻭ ﺗﺎﺭﻳﺦ ﺷﻨﺎﺳﻰ ﺍﺳﺖ‪ (٦٠) .‬ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ ﺩﺭ ﺩﻭ ﳎﻠﹼﺪ‬
‫ﺩﺭ ﺳﺎﳍﺎﻯ ‪ ١٩٦٩‬ﻭ‪ ١٩٧١‬ﺩﺭ ﻣﻄﺒﻌﻪ ﺍﺭﺷﺎﺩ ﺩﺭ ﺑﻐﺪﺍﺩ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪،‬‬
‫)ﺍﳉﺰﺀﺍﻟﺜﹼﺎﱏ(‪ ،‬ﺷﺎﻣﻞ ﺣﻮﺍﺩﺙ ﺳﺎﳍﺎﻯ ‪١٨٣٣-٧٢‬ﻡ ﺩﺭ ﻋﺮﺍﻕ ﺍﺳﺖ‪ .‬ﻣﺆﻟﹼﻒ ﺩﺭ ﻓﺼﻞ ﭘﻨﺠﻢ ﺍﺯ‬
‫ﺟﻠﺪ ﺩﻭﻡ ﺫﻳﻞ ﻋﻨﻮﺍﻥ "ﻗﺮ‪‬ﺓ ﺍﻟﻌﲔ" )ﺻﺺ‪ (١٥٢-٩٠‬ﺑﻪ ﺗﻔﺼﻴﻞ ﺑﻪ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻣﻴﭙﺮﺩﺍﺯﺩ‪ .‬ﺩﮐﺘﺮ ﺍﻟﻮﺭﺩﻯ ﺍﺯ ﻣﻨﺎﺑﻊ ﻣﺘﻌﺪ‪‬ﺩﻩ ﻣﻄﺒﻮﻉ ﻭ ﺧﻄﹼﻰ ﺑﺮﺍﻯ ﻧﮕﺎﺭﺵ ﺷﺮﺡ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ‬
‫ﻼ ﺍﲪﺪ ﻣﻌﻠﹼﻢ‬‫ﻣﺪﺩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﻣﻨﺎﺑﻊ ﻣﺬﮐﻮﺭ ﮐﺘﺎﺏ ﺧﻄﹼﻰ"ﻋﻘﺎﺋﺪ ﺍﻟﺸ‪‬ﻴﺨﻴ‪‬ﻪ"ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﺣﺼﺎﺭﻯ ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ ﮐﻪ ﺩﮐﺘﺮ ﺍﻟﻮﺭﺩﻯ ﺍﺯ ﻋﺒﺪﺍﻟﺮﺯ‪‬ﺍﻕﻋﺒﺎﳚﻰ ﺑﻪ ﻋﺎﺭﻳﺖ ﮔﺮﻓﺘﻪ ﻭ ﺍﺯ ﺁﻥ‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻨﺒﻊ ﻣﻬﻤ‪‬ﺘﺮ ﺩﻳﮕﺮ ﻣﱳ ﺧﻄﹼﻰ ﲢﺖ ﻋﻨﻮﺍﻥ "ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﻭ‬
‫ﻭﺍﻗﻌﻬﺎ" ﺗﺄﻟﻴﻒ ﺷﻴﺦ ﻋﺒ‪‬ﻮﺩ ﺻﺎﳊﻰ ﺩﺭ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ .‬ﻋﺒ‪‬ﻮﺩ ﺻﺎﳊﻰ ﺍﺯ‬
‫ﺧﻮﻳﺸﺎﻥ ﻧﺰﺩﻳﮏ ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ (٦١) .‬ﺩﮐﺘﺮ ﺍﻟﻮﺭﺩﻯ ﺩﺭ ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ ﺩﺭ ﻬﻧﺎﻳﺖ ﺍﺳﺘﺎﺩﻯ ﻭ‬
‫ﺍﻧﺼﺎﻑ ﺑﻪ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﻃﺎﻫﺮﻩ ﻣﻴﭙﺮﺩﺍﺯﺩ‪ .‬ﻣﻬﻤﻼﺕ ﻣﻮﺭ‪‬ﺧﺎﻥ ﺭﺍ ﺩﺭ ﺑﺎﺏ ﻃﺎﻫﺮﻩ ﺭ ‪‬ﺩ ﻣﻴﮑﻨﺪ‪.‬‬
‫ﺑﺮﺍﻯ ﻣﺜﺎﻝ ﺁﻧﭽﻪ ﺩﮐﺘﺮﳏﻤ‪‬ﺪﻣﻬﺪﻯ ﺧﺎﻥ ﺯﻋﻴﻢ ﺍﻟﺪ‪‬ﻭﻟﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﻔﺘﺎﺡ ﺑﺎﺏ ﺍﻻﺑﻮ‪‬ﺍﺏ‬
‫)ﺻﺺ‪ (٨٠-٨١‬ﺑﻪﻋﻨﻮﺍﻥ ﻣﱳ ﺧﻄﺎﺑﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﺑﺪﺷﺖ ﺁﻭﺭﺩﻩ ﳏ ﹼﻞ ﺗﺮﺩﻳﺪ ﺍﻭﺳﺖ ﺯﻳﺮﺍ ﺍﮐﻨﺪﻩ‬
‫ﺍﺯ ﻣﻬﻤﻼﺗﻰ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﺭﻭﺡ ﺷﺮﻉ ﺑﻴﺎﻥ ﻣﺒﺎﻳﻨﺖ ﺩﺍﺭﺩ‪ .‬ﻣﻘﺎﻟﺖ ﺍﻭ ﺍﮔﺮﭼﻪ ﺩﺭ ﺟﺰﺋﻴ‪‬ﺎﺕ ﺧﺎﻟﯽ‬
‫ﺍﺯ ﺍﺷﺘﺒﺎﻫﺎﺕ ﻧﻴﺴﺖ ﻭﻟﮑﻦ ﺑﻄﻮﺭﮐﻠﹼﻰ ﳏﮑﻢ ﻭ ﻣﺴﺘﻨﺪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﺖ ﻧﻘﺶ ﻃﺎﻫﺮﻩ ﺩﺭ‬
‫ﲨﻊ ﺑﺎﺑﻴﺎﻥ ﮐﺮﺑﻼ ﻭ ﺍﺻﻮ ﹰﻻ ﺩﺭ ﻋﺮﺍﻕ‪ ،‬ﻣﻮﻗﻊ ﻭ ﻣﻮﻗﻒ ﺍﻭ ﺩﺭ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻭ ﺗﺄﺛﲑﺵ ﺩﺭ‬
‫ﺍﻧﺘﺸﺎﺭ ﺁﺋﲔ ﺑﺎﰉ ﺑﺎ ﺩﻗﹼﺖ ﳐﺼﻮﺻﻰ ﺗﺼﻮﻳﺮ ﻭ ﺗﻮﺻﻴﻒ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﺧﺮ ﻣﻘﺎﻟﺖ ﺗﺼﺮﻳﺢ‬
‫ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ ﺑﻪﻋﻠﹼﺖ ﲨﻊ ﻬﻧﺎﻳﺖ ﲨﺎﻝ‪ ،‬ﺫﮐﺎﺀ ﻣﻔﺮﻁ‪ ،‬ﻗﻮ‪‬ﺕ ﺷﺨﺼﻴ‪‬ﺖ ﻭ ﻟﺴﺎﻥ ﻓﺼﻴﺢ ﺩﺭ ﻭﺟﻮﺩ‬
‫ﻃﺎﻫﺮﻩ ﻭﻯ ﺍﺯ ﻧﻔﻮﺳﻰ ﺑﻮﺩﻩ ﮐﻪ ﻣﺴﲑ ﺗﺎﺭﻳﺦ ﺭﺍ ﺗﻐﻴﲑ ﺩﺍﺩﻩﺍﻧﺪ‪ (٦٢) .‬ﺳﭙﺲ ﻣﻴﮕﻮﻳﺪﮐﻪ‪" :‬ﻃﺎﻫﺮﻩ‬
‫ﻣﺘﻌﻠﹼﻖ ﺑﻪ ﺯﻣﺎﻥ ﺧﻮﺩ ﻧﺒﻮﺩ ﻭ ﺣ ‪‬ﺪ ﺍﻗﻞ ﺻﺪ ﺳﺎﻝ ﺯﻭﺩ ﺁﻣﺪﻩ ﺑﻮﺩ‪ .‬ﺷﺎﻳﺪ ﺍﮔﺮ ﺩﺭ ﻋﺼﺮ ﻣﺎ ﻇﺎﻫﺮ‬
‫ﮔﺸﺘﻪ ﺑﻮﺩ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺑﺎﻧﻮﻯ ﺳﺪﻩ ﺑﻴﺴﺘﻢ ﻣﺴﻴﺤﻰ ﺑﻮﺩ" )‪ (٦٣‬ﺩﮐﺘﺮ ﺍﻟﻮﺭﺩﻯ ﺩﺭ ﻣﻘﺎﻻﺕ ﺩﻳﮕﺮ‬
‫ﺧﻮﺩ ﻧﻴﺰ ﮐﻪ ﺑﺮﺧﻰ ﻣﻄﺒﻮﻉ ﮔﺸﺘﻪ ﺍﺯ ﻃﺎﻫﺮﻩ ﲡﻠﻴﻞ ﻋﻈﻴﻢ ﮐﺮﺩﻩ ﺍﺳﺖ‪(٦٤).‬‬
‫‪ -٢‬ﺩﻳﮕﺮ ﻣﻨﺎﺑﻊ ﻋﺮﰉ‪ :‬ﻋﻼﻭﻩ ﺑﺮ ﮐﺘﺐ ﺩﺍﺋﺮﺓﺍﳌﻌﺎﺭﻑ ﻭ ﻣﻌﺎﺟﻢ ﻭﮐﺘﺐ ﺍﻋﻼﻡ ﻋﺮﰉ ﮐﻪ ﺑﻪ‬
‫ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩﺍﻧﺪ ﺩﻫﻬﺎ ﺩﺍﻧﺸﻤﻨﺪ‪ ،‬ﭘﮋﻭﻫﺸﮕﺮ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﻋﺮﺏ ﻭ ﺍﻳﺮﺍﱏ‬
‫ﺩﺭ ﺑﺎﺏ ﺍﻳﻦ ﻧﺎﺑﻐﻪ ﺯﻣﺎﻧﻪ ﻭ ﺑﺴﺘﮕﺎﻥ ﺍﻭ ﺑﺰﺑﺎﻥ ﻋﺮﰉ ﻗﻠﻤﻔﺮﺳﺎﺋﻰ ﳕﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﺯ ﻣﻴﺎﻥ ﻧﻔﻮﺱ‬
‫ﻣﺬﮐﻮﺭﻩ ﻭ ﺗﺄﻟﻴﻔﺎﺕ ﻣﺮﺑﻮﻃﻪ ﺁﻬﻧﺎ ﺑﻪ ﺁﻗﺎﺑﺰﺭﮒ ﻃﻬﺮﺍﱏ ﻭ ﮐﺘﺎﺏ ﻣﻌﺮﻭﻑ ﺍﻟﺬﺭﻳﻌﻪ ﺍﻟﯽ ﺗﺼﺎﻧﻴﻒ‬
‫ﺍﻟﺸ‪‬ﻴﻌﻪ‪ ،‬ﻣﲑﺳﻴ‪‬ﺪﳏﻤ‪‬ﺪﺑﺎﻗﺮ ﺧﻮﺍﻧﺴﺎﺭﻯ ﻭ ﮐﺘﺎﺏ ﺭﻭﺿﺎﺕ ﺍﳉﻨ‪‬ﺎﺕ ﰲ ﺍﺣﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻭ ﺍﻟﺴ‪‬ﺎﺩﺍﺕ‪،‬‬
‫ﻋﺒﺪﺍﻟﺮﺯ‪‬ﺍﻕ ﺍﳊﺴﲎ ﻭ ﮐﺘﺎﺏ ﺍﻟﺒﺎﺑﻴ‪‬ﻮﻥ ﻭ ﺍﻟﺒﻬﺎﺋﻴ‪‬ﻮﻥ ﰲ ﺣﺎﺿﺮﻫﻢ ﻭ ﻣﺎﺿﻴﻬﻢ‪ ،‬ﻋﻤﺮﺭﺿﺎ ﮐﺤﺎﻟﻪ ﻭ‬
‫ﮐﺘﺎﺏ ﺍﻋﻼﻡ ﺍﻟﻨ‪‬ﺴﺎﺀ ﰲ ﻋﺎﱂﺍﻟﻌﺮﺏ ﻭ ﺍﻻﺳﻼﻡ‪ ،‬ﻇﻬﲑ ﺍﳍﻲ ﻭ ﺭﺳﺎﻟﺔ ﺍﻟﺒﻬﺎﺋﻴ‪‬ﻪ ﻭ ﻧﻴﺰ ﺭﺳﺎﻟﺔ ﺍﻟﺒﺎﺑﻴ‪‬ﻪ‪،‬‬
‫ﺷﮑﻴﺐ ﺍﺭﺳﻼﻥ ﻭ ﮐﺘﺎﺏ ﺣﺎﺿﺮﺍﻟﻌﺎﱂ ﺍﻻﺳﻼﻣﻰ ﻭ ﳏﻤﻮﺩ ﺷﮑﺮﻯ ﺍﻵﻟﻮﺳﻰ ﻭ ﮐﺘﺎﺏ ﳐﺘﺼﺮ‬
‫ﺍﻟﺘ‪‬ﺤﻔﺔ ﺍﻻﺛﲎ ﻋﺸﺮﻳ‪‬ﻪ ﻣﻴﺘﻮﺍﻥ ﺍﺷﺎﺭﻩ ﳕﻮﺩ‪.‬‬
‫ﺳﻮﻡ ﻣﻨﺎﺑﻊ ﺍﻧﮕﻠﻴﺴﻰ‬
‫‪ -١‬ﺁﺛﺎﺭ ﭘﺮﻓﺴﻮﺭﺑﺮﺍﻭﻥ‪:‬‬
‫ﭘﺮﻭﻓﺴﻮﺭ ﺍﺩﻭﺍﺭﺩﮔﺮﻧﻮﻳﻞﺑﺮﺍﻭﻥ ‪ Edwrad Granville Browne‬ﺩﺭ ﻫﻔﺘﻢ ﻓﻮﺭﻳﻪ ‪١٨٦٢‬ﺩﺭ‬
‫ﻳﻮﻟﯽ ‪ Uley‬ﻭﺍﻗﻊ ﺩﺭ ﮔﻠﻮﺳﺴﺘﺮﺷﺎﻳﺮ ‪ Gloucestershaire‬ﺍﻧﮕﻠﺴﺘﺎﻥ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ .‬ﭘﺲ ﺍﺯ‬
‫ﲢﺼﻴﻼﺕ ﻣﻘﺪ‪‬ﻣﺎﺗﻰ ﻭ ﻋﺎﻟﯽ ﺩﻭﺭﺍﻥ ﺩﺍﻧﺸﮑﺪﻩ ﭘﺰﺷﮑﻰ ﺭﺍ ﻧﻴﺰ ﺑﺎﲤﺎﻡ ﺭﺳﺎﻧﻴﺪ‪ .‬ﻭﻟﮑﻦ ﺑﻌﺪﹰﺍ ﺑﻪﻋﻠﹼﺖ‬
‫ﻋﺸﻖ ﺑﻔﺮﺍﮔﺮﻓﱳ ﺯﺑﺎﻬﻧﺎﻯ ﺷﺮﻗﻰ ﺧﺼﻮﺻﹰﺎ ﻓﺎﺭﺳﻰ‪ ،‬ﻋﺮﰉ ﻭ ﺗﺮﮐﻰ ﻭ ﻣﻄﺎﻟﻌﻪ ﺩﺭ ﺯﻣﻴﻨﻪ ﻓﺮﻫﻨﮓ‬
‫ﻭ ﺩﻳﻦ ﻣﺮﺩﻡ ﺧﺎﻭﺭ ﺣﺮﻓﻪ ﭘﺰﺷﮑﻰ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩ‪ .‬ﭘﺲ ﺍﺯ ﻣﻄﺎﻟﻌﻪ ﮐﺘﺎﺏ ﮔﻮﺑﻴﻨﻮﻯ ﻓﺮﺍﻧﺴﻮﻯ )‬
‫ﻣﺬﺍﻫﺐ ﻭ ﻓﻠﺴﻔﻪ ﺩﺭ ﺁﺳﻴﺎﻯ ﻭﺳﻄﻰ( ﻣﺸﺘﺎﻕ ﭘﮋﻭﻫﺶ ﺩﺭ ﺧﺼﻮﺹ ﺁﺋﲔ ﺑﺎﰉ ﮔﺸﺖ )‪ (٦٥‬ﻭ‬
‫ﺍﺯ ﺁﻥ ﭘﺲ ﺗﺎ ﭘﺎﻳﺎﻥ ﺣﻴﺎﺕ ﻋﻤﺪﻩ ﺍﻭﻗﺎﺕ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻣﺼﺮﻭﻑ ﺩﺍﺷﺖ‪ .‬ﺷﻮﻕ ﺩﻳﺪﺍﺭ‬
‫ﺧﺎﮎ ﺍﻳﺮﺍﻥ ﻭ ﻣﻼﻗﺎﺕ ﺑﺎ ﻣﺆﻣﻨﲔ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﻧﻴﺰ ﻋﺸﻖ ﺑﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻣﻮﺟﺐ ﮔﺸﺖ ﮐﻪ ﺑﻪ‬
‫ﺍﻳﺮﺍﻥ ﺳﻔﺮ ﮐﻨﺪ ﻭ ﻗﺮﻳﺐ ﻳﺎﺯﺩﻩ ﻣﺎﻩ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻧﻘﺎﻁ ﺁﻥ ﺳﺮﺯﻣﲔ ﺭﺍ ﺑﻪ ﺑﻴﻨﺪ ﻭ ﺑﺎ ﺍﻳﺮﺍﻧﻴﺎﻥ‬
‫ﻣﻌﺎﺷﺮﺕ ﻭ ﻣﺼﺎﺣﺒﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺷﺮﺡ ﺍﻳﻦ ﺳﻔﺮ ﺩﺭ ﮐﺘﺎﺏ ﺍﻭ " ﻳﮏ ﺳﺎﻝ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ‬
‫‪ " A year amongst the Persians‬ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻭﻥ ﺩﺭ ﺳﺎﻝ ‪ ١٨٩٠‬ﻣﻴﻼﺩﻯ ﺩﺭ ﻗﺼﺮ‬
‫‪‬ﺠﻲ ﺑﻪ ﺣﻀﻮﺭ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﺎﺭ ﻳﺎﻓﺖ‪ .‬ﺩﺍﺳﺘﺎﻥ ﭼﻬﺎﺭ ﺑﺎﺭ ﺗﺸﺮ‪‬ﻑ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﺩ‬
‫ﺷﺮﺡ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻭﻥ ﺩﺭ ﺁﻥ ﺳﺎﻝ ﺑﻪﺣﻀﻮﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻧﻴﺰ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﳘﺎﻥ‬
‫ﺳﺎﻝ ﻭ ﳎﺪﺩﹰﺍ ﺩﺭ ‪ ١٨٩٦‬ﺑﺎ ﻣﲑﺯﺍ ﳛﲕ ﺍﺯﻝ ﻣﻼﻗﺎﺕ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﮑﺎﺗﺒﺎﺕ ﺑﺮﺍﻭﻥ ﺑﺎ ﺍﺯﻝ ﻭ‬
‫ﺍﺯﻟﻴﺎﻥ ﻭ ﲪﺎﻳﺖ ﻭﻯ ﺍﺯ ﺁﻧﺎﻥ ﻧﮑﺘﻪﺍﻳﺴﺖ ﮐﻪ ﺧﻮﺩ ﺑﺎﺭﻫﺎ ﺗﺼﺮﻳﺢ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻭﻥ ﺑﺎ‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺗﺎ ﺍﻭﺍﺋﻞ ﻋﻬﺪ ﻣﻴﺜﺎﻕ ﻣﮑﺎﺗﺒﻪ ﺩﺍﺷﺘﻪ ﻭ ﻗﻄﻊ ﮔﺮﺩﻳﺪﻩ ﺗﺎ ﺁﻧﮑﻪ ﺑﻌﺪﻫﺎ ﺩﺭ ﺍﺭﻭﭘﺎ‬
‫ﺑﻪﺣﻀﻮﺭ ﺁﻥ ﺣﻀﺮﺕ ﺷﺮﻓﻴﺎﺏ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﻭﻯ ﺳﺎﳍﺎ ﺍﺳﺘﺎﺩ ﺯﺑﺎﻬﻧﺎﻯ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﰉ ﺑﻮﺩ‪ .‬ﺩﺭ‬
‫ﺳﺎﻝ ‪ ١٩٠٦‬ﺍﺯﺩﻭﺍﺝ ﮐﺮﺩ ﻭ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺍﺯﺩﻭﺍﺝ ﺩﻭ ﭘﺴﺮ ﺷﺪ‪ .‬ﺑﺮﺍﻭﻥ ﺩﺭ ﭘﻨﺠﻢ ﮊﺍﻧﻮﻳﻪ ﺳﺎﻝ‬
‫‪ ١٩٢٦‬ﻣﻴﻼﺩﻯ ﺩﺭ ﮐﻤﱪﻳﺞ ﺍﻧﮕﻠﺴﺘﺎﻥ ﺩﺭ ﮔﺬﺷﺖ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﺑﺮﺍﻭﻥ ﺑﺎ ﺑﺮﺧﻰ ﺍﺯ ﺩﴰﻨﺎﻥ ﺍﻣﺮ‬
‫‪‬ﺎﺋﻰ ﺩﻭﺳﱴ ﻧﺰﺩﻳﮏ ﺩﺍﺷﺘﻪ ﻭ ﺍﺯ ﻭﺻﺎﻳﺖ ﳎﻌﻮﻟﻪ ﺍﺯﻝ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺩﻋﺎﻭﻯ ﻭﺍﻫﻴ‪‬ﻪ ﺍﺯﻟﻴﺎﻥ ﲪﺎﻳﺖ‬
‫ﳕﻮﺩﻩ ﻭ ﺁﺛﺎﺭﺵ ﺣﺎﻭﻯ ﺍﺷﺘﺒﺎﻫﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺳﺖ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺗﺄﻟﻴﻔﺎﺕ ﺍﻭ ﺷﺎﻣﻞ ﺍﻃﹼﺨﻼﻋﺎﺕ‬
‫ﺟﺎﻟﺐ ﻭ ﻭﺳﻴﻌﻰ ﺩﺭ ﺧﺼﻮﺹ ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﺳﺖ‪ .‬ﺟﺎﻥ ﮐﻼﻡ ﳘﺎﻥ ﺍﺳﺖ ﮐﻪ ﳏﻘﹼﻖ ﻓﻘﻴﺪ ﺍﺭﲨﻨﺪ‬
‫ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﺣﺴﻦ ﺍﻓﻨﺎﻥ ﺑﺎﻟﻴﻮﺯﻯ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﮐﻪ ﻫﻴﭽﻴﮏ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻏﺮﰉ ﭼﻮﻥ‬
‫ﺑﺮﺍﻭﻥ ﻣﻮ‪‬ﺍﺩ ﻻﺯﻣﻪ ﺗﺎﺭﳜﻴ‪‬ﻪ ﺩﺭ ﺧﺼﻮﺹ ﺍﻣﺮ ﺑﺪﻳﻊ ﺑﺮﺍﻯ ﻧﺴﻠﻬﺎﻯ ﺁﻳﻨﺪﻩ ﺑﻴﺎﺩﮔﺎﺭ ﻧﻨﻬﺎﺩﻩﺍﻧﺪ‪ .‬ﺑﺪﻳﻦ‬
‫ﺭﻭﻯ ﰉ ﺗﺮﺩﻳﺪ ﺍﻫﻞ ‪‬ﺎﺀ ﺑﺎﻳﺪ ﻋﻤﻴﻘﹰﺎ ﺍﺯ ﺍﻳﻦ ﺧﺎﻭﺭﺷﻨﺎﺱ ﺑﺮﺟﺴﺘﻪ ﺳﭙﺎﺳﮕﺰﺍﺭﻯ ﳕﺎﻳﻨﺪ‪(٦٦) .‬‬
‫ﺑﺮﺍﻭﻥ ﺩﻫﻬﺎ ﮐﺘﺎﺏ ﻭ ﻣﻘﺎﻟﻪ ﺩﺭ ﺧﺼﻮﺹ ﺍﻣﺮ ﺑﺪﻳﻊ ﻧﻮﺷﺘﻪ ﻭ ﺻﺪﻫﺎ ﻟﻮﺡ ﺍﺯ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﻭ ﲨﺎﻝ ﺍ‪‬ﻰ ﺭﺍ ﺩﺭ ﮔﻨﺠﻴﻨﻪ ﺧﻮﻳﺶ ﳏﻔﻮﻅ ﺩﺍﺷﺘﻪ ﻭ ﻣﺪﺍﺭﮎ ﻭ ﺍﺳﻨﺎﺩ ﺍﺭﺯﴰﻨﺪﻯ ﺭﺍ ﺍﺯ ﺧﻄﺮ‬
‫ﳏﻮ ﳒﺎﺕ ﲞﺸﻴﺪﻩ ﺍﺳﺖ‪ .‬ﳔﺴﺘﲔ ﺍﺛﺮ ﺍﺯ ﺁﺛﺎﺭ ﺑﺮﺍﻭﻥ ﺭﺍ ﮐﻪ ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ ﺩﺍﺩ ﮐﺘﺎﺏ‬
‫"‪ "A Traveller's Narrative‬ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺷﺎﻣﻞ ﺩﻭ ﳎﻠﹼﺪ ﺍﺳﺖ‪ .‬ﳎﻠﹼﺪ ﳔﺴﺖ ﺣﺎﻭﻯ‬
 ‫ﻂ ﺟﻨﺎﺏ‬‫ﻣﱳ ﻓﺎﺭﺳﻰ ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ ﺍﺛﺮ ﻗﻠﻢ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺍﺳﺖ‪ (٦٧) .‬ﺍﻳﻦ ﻣﱳ ﲞ ﹼ‬
‫ﺯﻳﻦﺍﳌﻘﺮ‪‬ﺑﲔ ﺍﺳﺖ‪ .‬ﺟﻠﺪ ﺩﻭﻡ ﺷﺎﻣﻞ ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ‪ ،‬ﻳﮏ ﻣﻘﺪ‪‬ﻣﻪ ﺑﺴﻴﺎﺭ‬
‫ﻣﻬ‪‬ﻢ ﻭ ﺑﻴﺴﺖﻭ ﺷﺶ ﻳﺎﺩﺩﺍﺷﺖ ﺩﺭ ﺑﺎﺏ ﻣﻮﺍﹼﺩ ﺗﺎﺭﳜﻴ‪‬ﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﺍﺳﺖ‪ .‬ﻣﻘﺪ‪‬ﻣﻪ‬
‫ﮐﺘﺎﺏ ﺍﺯ ﲨﻠﻪ ﺣﺎﻭﻯ ﺩﺍﺳﺘﺎﻥ ﺗﺸﺮ‪‬ﻑ ﺑﺮﺍﻭﻥ ﺑﻪﺣﻀﻮﺭ ﲨﺎﻝﺍ‪‬ﻰ ﻭ ﺣﻀﺮﺕﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺳﺎﻝ‬
‫‪١٨٩٠‬ﻣﻴﻼﺩﻯ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻭﻥ ﺩﺭ ﺍﻳﻦ ﻣﻘﺪ‪‬ﻣﻪ ﺗﺼﺮﻳﺢ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ ﺗﻮﻓﻴﻖ ﺁﻳﻨﺪﻩ ﺁﺋﲔ ﺑﺎﰉ ﺻﺮﻓﹰﺎ‬
‫ﺩﺭ ﻳﺪ ﺍﻗﺘﺪﺍﺭ ﲨﺎﻝﺍ‪‬ﻰ ﻭ ﺍﻭﺻﻴﺎﺀ ﻭ ﺍﺣﺒ‪‬ﺎﺀ ﺁﻥ ﺣﻀﺮﺕ ﺍﺳﺖ )ﺹ‪ .(XVIII‬ﺩﺭ ﺍﻳﻦ ﺟﻠﺪ‬
‫ﭘﺮﻭﻓﺴﻮﺭ ﺑﺮﺍﻭﻥ ﺑﻪﺑﻴﺎﻥ ﻧﮑﺎﺕ ﻣﻬﻤ‪‬ﻰ ﺍﺯ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪ .‬ﻳﺎﺩﺩﺍﺷﺖ ‪) Q‬ﺻﺺ‬
‫‪ (٣٠٩-٣١٦‬ﲢﺖ ﻋﻨﻮﺍﻥ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ )‪ (Kurratu'l-Ayn‬ﺣﺎﻭﻯ ﺍﺣﻮﺍﻝ ﺍﻭ ﻭ ﺍﻋﻤﺎﻣﺶ‪ ،‬ﻣﻼﻗﺎﺕ‬
‫ﻃﺎﻫﺮﻩ ﺑﺎ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦﺷﺎﻩ ﻭ ﺍﻗﻮﺍﻝ ﳐﺘﻠﻒ ﺩﺭ ﺧﺼﻮﺹ ﳓﻮﻩ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺫﻳﻞ‬
‫ﻳﺎﺩﺩﺍﺷﺖ ‪ A‬ﻧﻴﺰ ﻣﻄﺎﻟﱮ ﺩﺭ ﺧﺼﻮﺹ ﻃﺎﻫﺮﻩ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻴﺎﻥ ﻣﻌﺮﻭﻑ ﺑﺮﺍﻭﻥ ﺩﺭ ﺧﺼﻮﺹ‬
‫ﻇﻬﻮﺭ ﻃﺎﻫﺮﻩ ﺑﻌﻨﻮﺍﻥ ﺩﻟﻴﻞ ﮐﺎﰱ ﻋﻈﻤﺖ ﻭ ﺣﻘﺎﹼﻧﻴ‪‬ﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﳘﲔ ﳎﹼﻠﺪ ﻭ ﺫﻳﻞ‬
‫ﻳﺎﺩﺩﺍﺷﺖ ‪ Q‬ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬ﻣﻔﺎﺩ ﲞﺸﻰ ﺍﺯ ﺑﻴﺎﻥ ﺑﺮﺍﻭﻥ ﭼﻨﲔ ﺍﺳﺖ" ﻇﻬﻮﺭ ﺑﺎﻧﻮﺋﻰ ﭼﻮﻥ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‬
‫ﺩﺭ ﻫﺮ ﻋﺼﺮ ﻭ ﮐﺸﻮﺭﻯ ﺍﺯ ﻧﻮﺍﺩﺭ ﺯﻣﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﺩﺭ ﮐﺸﻮﺭﻯ ﭼﻮﻥ ﺍﻳﺮﺍﻥ ﺣﺎﺩﺛﻪﺍﻯ ﺑﻴﻨﻈﲑ‬
‫ﺑﻞ ﻣﻌﺠﺰﻩ ﺍﺳﺖ‪ ...‬ﺍﮔﺮ ﺁﺋﲔ ﺑﺎﰉ ﻓﺎﻗﺪ ﺩﻟﻴﻞ ﺩﻳﮕﺮﻯ ﺑﺮ ﺍﺛﺒﺎﺕ ﻋﻈﻤﺖ ﺧﻮﺩ ﺑﻮﺩ ﳘﲔ ﮐﺎﰱ‬
‫ﺑﻮﺩ ﮐﻪ ﻗﻬﺮﻣﺎﱏ ﭼﻮﻥ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺁﻓﺮﻳﺪﻩ ﺑﻮﺩ"‪ (٦٨) .‬ﮐﺘﺎﺏ ﺩﻳﮕﺮ ﺑﺮﺍﻭﻥ "ﻣﻮﺍ ‪‬ﺩﻻﺯﻣﻪ ﺑﺮﺍﻯ‬
‫ﻣﻄﺎﻟﻌﻪ ﺩﻳﺎﻧﺖ ﺑﺎﰉ ‪ "Materials for The Study of The Babi Religion‬ﻧﻴﺰ ﺣﺎﻭﻯ‬
‫ﺍﻃﹼﻼﻋﺎﺕ ﺟﺎﻟﱮ ﺩﺭ ﺧﺼﻮﺹ ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﺳﺖ‪ .‬ﺩﺭ ﭼﻨﺪ ﻣﻮﺿﻊ ﺍﺯ ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﻪﺍﺣﻮﺍﻝ ﻃﺎﻫﺮﻩ‬
‫ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪﻩ ﻭ ﲞﺸﻰ ﺍﺯ ﻓﺼﻞ ﻳﺎﺯﺩﻫﻢ ﺑﻪﻧﻘﻞ ﺁﺛﺎﺭ ﻧﺎﻣﱪﺩﻩ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ‬
‫ﻓﺼﻞ ﭘﻨﺠﻢ ﻧﺎﻣﻪ ﺍﻓﺴﺮ ﺍﻃﺮﻳﺸﻰ"ﺁﻟﻔﺮﺩ ﻓﹲﻦ ﮔﻮﻣﻨﺰ ‪ (٦٩) Alfred Von Gumoens‬ﺭﺍ ﮐﻪ ﺩﺭ‬
‫ﺍﺣﻴﺎﻥ ﺣﺎﺩﺛﻪ ﺭﻣﻰ ﺷﺎﻩ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻮﺩﻩ ﺩﺭ ﺧﺼﻮﺹ ﺷﻬﺎﺩﺕ ﻓﺠﻴﻊ ﺑﺎﺑﻴﺎﻥ ﭘﺲ ﺍﺯ ﺁﻥ ﺣﺎﺩﺛﻪ‬
‫ﻧﻘﻞ ﮐﺮﺩﻩ ﺍﺳﺖ‪ (٧٠) ٠.‬ﺩﺭ ﺍﻳﻦ ﻧﺎﻣﻪ ﺍﺳﺖ ﮐﻪ ﺳﺮﻭﺍﻥ ﮔﻮﻣﻨﺰ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻌﻨﻮﺍﻥ " ﻧﺒﻴ‪‬ﻪ‬
‫ﺯﻳﺒﺎﻯ ﻗﺰﻭﻳﻦ ‪ " The Beautiful Prophetess of Qazwin‬ﻳﺎﺩ ﻣﻴﮑﻨﺪ‪ (٧١) .‬ﺑﺮﺍﻭﻥ ﳘﭽﻨﲔ‬
‫ﺩﺭ ﺣﻮﺍﺷﻰ ﻭ ﭘﻴﻮﺳﺘﻬﺎﻯ ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺎﺭﻳﺦ ﺟﻨﺎﺏ ﻣﲑﺯﺍﺣﺴﲔﳘﺪﺍﱏ ﺑﻪ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﻣﻴﮑﻨﺪ ﻭ ﺩﺭ ﭘﻴﻮﺳﺖ ﴰﺎﺭﻩ ﭼﻬﺎﺭ ﻣﻄﺎﻟﱮ ﺭﺍﺟﻊ ﺑﻪ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ‬
‫ﻣﻴﻨﻮﻳﺴﺪ ﻭ ﻣﺮﻗﻮﻣﻪﺍﻯ ﺍﺯ ﻃﺎﻫﺮﻩ ﺧﻄﺎﺏ ﺑﻪﺷﻴﺦﻋﻠﯽ ﻋﻈﻴﻢﺗﺮﺷﻴﺰﻯ ﻧﻘﻞ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﺩﺭ ﺳﻪ ﮐﺘﺎﺏ‬
‫ﺍﻧﻘﻼﺏ ﺍﻳﺮﺍﻥ )‪ (Persain Revolution‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ ﺗﺎﺭﻳﺦ ﺍﺩﺏ ﺍﻳﺮﺍﻥ ‪A Literary History‬‬
‫)‪ (of Persia‬ﻭ ﻳﮑﺴﺎﻝ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﻴﺰ ﺑﻪ ﻃﺎﻫﺮﻩ ﻭ ﺁﺛﺎﺭ ﺍﻭ ﺍﺷﺎﺭﺍﺗﻰ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ‬
‫ﺑﺮﺧﻰ ﺍﺯ ﻣﻘﺎﻻﺕ ﻣﻄﺒﻮﻋﻪ ﺑﺮﺍﻭﻥ ﻧﻴﺰ ﺫﮐﺮ ﻃﺎﻫﺮﻩ ﻭ ﺁﺛﺎﺭ ﺍﻭ ﺷﺪﻩﺍﺳﺖ‪ .‬ﺟﺎﻥ ﮐﻼﻡ ﺁﻧﮑﻪ ﺁﺛﺎﺭ‬
‫ﺑﺮﺍﻭﻥ ﺟﺰﺀ ﻣﻨﺎﺑﻊ ﻣﻬﻤ‪‬ﻪ ﻧﮕﺎﺭﺵ ﮐﺘﺎﺏ ﺣﺎﺿﺮ ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﺩﻳﮕﺮ ﻣﻨﺎﺑﻊ ﺍﻧﮕﻠﻴﺴﻰ ﻏﲑ ‪‬ﺎﺋﻰ‪ :‬ﻃ ‪‬ﻰ ﻳﮑﺼﺪ ﻭ ﭼﻬﻞ ﻭ ﭘﻨﺞ ﺳﺎﻝ ﮐﻪ ﺍﺯ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻣﻴﮕﺬﺭﺩ ﺩﻫﻬﺎ ﮐﺘﺎﺏ ﻭ ﻣﻘﺎﻟﺖ ﻭﺳﻴﻠﻪ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻏﲑ ‪‬ﺎﺋﻰ ﻭ ﻣﺄﻣﻮﺭﺍﻥ‬
‫ﺳﻴﺎﺳﻰ ﻣﻘﻴﻢ ﺍﻳﺮﺍﻥ ﺑﺰﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺩﺭ ﺧﺼﻮﺹ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺍﻭ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﻣﻴﺎﻥ‬
‫ﺑﺮﺧﻰ ﺍﺯ ﻧﻔﻮﺱ ﻣﺬﮐﻮﺭﻩ ﮐﻪ ﺩﺭ ﻗﺮﻥ ﺍﻭﻝ ‪‬ﺎﺋﻰ ﺩﺭ ﺑﺎﺏ ﻃﺎﻫﺮﻩ ﭘﮋﻭﻫﺶ ﳕﻮﺩﻩ ﻭ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻭ ﻳﺎ‬
‫ﺩﺭ ﳎﺎﻣﻊ ﺟﻬﺎﱏ ﺍﺯ ﺍﻭ ﲡﻠﻴﻞ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺑﺎﻳﺪ ﺍﺯ ﮊﻭﺳﺘﲔ ﺷﻴﻞ ‪ Justin Sheil‬ﻣﺄﻣﻮﺭ ﺩﻭﻟﺖ‬
‫ﺍﻧﮕﻠﺴﺘﺎﻥ ﺩﺭ ﻃﻬﺮﺍﻥ‪(٧٢)،‬ﺧﺎﱎ ﻣﺮﻯ ﺷﻴﻞ ‪Mary Sheil‬ﳘﺴﺮ ﺍﻭ‪ (٧٣) ،‬ﻧﻮﻳﺴﻨﺪﻩ ﻳﺎ‬
‫ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻣﻘﺎﻟﻪ ﺭﻭﺯﻧﺎﻣﻪ ﺗﺎﳝﺰﻟﻨﺪﻥ ﺩﺭ ﺻﻔﺤﻪ ﭼﻬﺎﺭﻡ ﴰﺎﺭﻩ ﺳﻴﺰﺩﻫﻢ ﺍﮐﺘﱪ ‪)١٨٥٢‬ﻗﺮﻳﺐ‬
‫ﺩﻭﻣﺎﻩ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ( ﺩﺭ ﺑﺎﺏ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ‪ (٧٤)،‬ﭘﺮﻓﺴﻮﺭ ﺑﻨﻴﺎﻣﲔ ﺟﺎﻭﺕ‬
‫‪ (٧٥) ،Benjamin Jawett‬ﺳ‪‬ﺮﻭﺍﻟﻨﺘﺎﻳﻦ ﭼﲑﻝ ‪ (٧٦) ،Sir Valentine Chirol‬ﺳ‪‬ﺮﻓﺮﺍﻧﺴﻴﺲ‬
‫ﺍﺩﻭﺍﺭﺩ ﻳﺎﻧﮓ ﻫﺎﺯﺑﻨﺪ ‪ (٧٧) ،Sir Francis Edward Younghusband‬ﻟﹲﺮﺩﺟﺮﺝ‬
‫ﻧﺎﺛﺎﻧﻴﻞﮐﺮﺯﻥ ‪ Lord George Nathaniel Curzon‬ﺳﻴﺎﺳﺘﻤﺪﺍﺭ ﻣﻌﺮﻭﻑ ﺍﻧﮕﻠﻴﺲ‪(٧٨) ،‬‬
‫‪Elizabeth‬‬ ‫ﺭﺍﺑﺮﺕ ﮔﺮﺍﻧﺖ ﻭﺍﺗﺴﻮﻥ ‪ (٧٩) ،Robert Grant Watson‬ﺍﻟﻴﺰﺍﺑﺖ ﻣﺪﮐﺎﻧﺴﺘﻨﺲ‬
‫‪ (٨٠) ،Maud Constance‬ﭘﺮﻭﻓﺴﻮﺭ ﺗﺎﻣﺲﮐﻠﯽ ﭼﲔ ‪(٨١)، Thomas Kelly Cheyne‬‬
‫ﭘﺮﻭﻓﺴﻮﺭ ﻫﺪﺍﻳﺖ ﺣﺴﲔ‪ (٨٢) ،‬ﻭ ﭘﺮﻓﺴﻮﺭ ﳏﻤ‪‬ﺪ ﺍﺳﺤﺎﻕ‪ (٨٣)،‬ﻳﺎﺩ ﮐﺮﺩ‪.‬‬
‫ﺑﺮﺧﻰ ﺍﺯ ﻧﻔﻮﺱ ﻏﲑ ‪‬ﺎﺋﻰ ﮐﻪ ﺩﺭﻗﺮﻥ ﺩﻭ‪‬ﻡ ‪‬ﺎﺋﻰﺧﺼﻮﺻﹰﺎ ﺩﺭ ﺳﺎﳍﺎﻯ ﺍﺧﲑ ﺩﺭ ﺑﺎﺏ ﻃﺎﻫﺮﻩ ﻭ‬
‫ﺁﺛﺎﺭ ﺍﻭ ﭘﮋﻭﻫﺶ ﮐﺮﺩﻩ ﻭ ﺣﺎﺻﻞ ﲢﻘﻴﻖ ﺧﻮﻳﺶ ﺭﺍ ﺑﺰﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺍﻧﺘﺸﺎﺭ ﺩﺍﺩﻩﺍﻧﺪ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬
‫ﺍ‪‬ﻯ‪.‬ﺟﻰ‪.‬ﺑﺮﻳﻞ ‪ (٨٤) ،E.J. Brill‬ﺣﺴﻦ ﻫﺎﺩﻯ‪ (٨٥)،‬ﺳﻴ‪‬ﺪ ﻋﻠﲑﺿﺎ ﻧﻘﻮﻯ‪(٨٦)،‬ﺍﻥﻣﺮﻯ ﴰﻴﻞ‬
‫‪(٨٧) ،Annemarie Schimmel‬ﲪﻴﺪﺍ‪‬ﻟﮕﺎﺭ‪(٨٨)،‬ﺩﮐﺘﺮﻋﺒ‪‬ﺎﺱ ﺍﻣﺎﻧﺖ‪(٨٩)،‬ﺳﺎﺭﺍ ﮔﺮﺍﻫﺎﻡ‬
‫‪ ،Jonna‬ﺩﻳﺮﺩﺭﻯ ﻟﺸﮕﺮﻯ‬ ‫ﺑﺮﺍﻭﻥ ‪(٩٠)،Sara Graham Brown‬ﺟﻮﻧﺎ ﺑﺎﻧﮑﲑ‬
‫‪Bankir‬‬
‫‪ (٩١) Deirdre Lashgari‬ﻭ ﻓﺮﺯﺍﻧﻪ ﻣﻴﻼﱏ‪.‬‬
‫ﭼﻬﺎﺭﻡ‪ -‬ﻣﻨﺎﺑﻊ ﻓﺮﺍﻧﺴﻮﻯ‪:‬‬
‫‪ -١‬ﺗﺎﺭﻳﺦ ﮔﻮﺑﻴﻨﻮ؛ ﻧﺎﻡ ﺍﻳﻦ ﮐﺘﺎﺏ "ﻣﺬﺍﻫﺐ ﻭ ﻓﻠﺴﻔﻪ ﺩﺭ ﺁﺳﻴﺎﻯ ﻭﺳﻄﻰ ‪Les Religions et‬‬
‫‪ " les Philosophies dans L'Asie Centrale‬ﺍﺳﺖ ﻭ ﭼﻨﺪ ﲞﺶ ﺁﻥ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺗﺎﺭﻳﺦ‬
‫ﻋﻬﺪ ﺍﻋﻠﻰ ﺩﺍﺭﺩ‪ .‬ﻣﺆﻟﹼﻒ ﮐﺘﺎﺏ ﮊﻭﺯﻑ ﺁﺭﺗﻮﺭ ﮔﻮﺑﻴﻨﻮ ‪Joseph Arthur Gobineau‬‬
‫)‪ (١٨١٦-١٨٨٢‬ﻧﻮﻳﺴﻨﺪﻩ ﻣﻌﺮﻭﻑ ﻭ ﺩﻳﭙﻠﻤﺎﺕ ﻓﺮﺍﻧﺴﻮﻯ ﺍﺳﺖ‪ .‬ﺷﻬﺮﺕ ﮔﻮﺑﻴﻨﻮ ﺩﺭ ﺍﺭﻭﭘﺎ‬
‫ﺑﻪﺩﻭ ﺟﻬﺖ ﺍﺳﺖ‪ .‬ﳔﺴﺖ ﺍﺣﻴﺎﺀ ﻭ ﺍﺭﺍﺋﻪ ﻧﻈﺮﻳﺎﹼﺕ ﻧﮋﺍﺩ ﭘﺮﺳﺘﺎﻧﻪ ﮐﻪ ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﺍﺯ ﻋﻮﺍﻣﻞ ﻣﺆﺛﹼﺮ ﺩﺭ‬
‫ﺹ ﮔﺮﺩﻳﺪ‪ .‬ﺩﻭﻡ‬ ‫ﺗﺮﻭﻳﺞ ﺗﻌﺼ‪‬ﺒﺎﺕ ﻧﮋﺍﺩﻯ ﺩﺭ ﺍﺭﻭﭘﺎﻯ ﻗﺮﻥ ﺑﻴﺴﺘﻢ ﻭ ﻣﻈﺎﱂ ﻧﻈﺎﻣﻬﺎﻯ ﻣﺮﺩﻭﺩ ﺧﺎ ‪‬‬
‫ﺗﺄﻟﻴﻔﺎﺕ ﺍﻭ ﺩﺭ ﺧﺼﻮﺹ ﺯﻧﺪﮔﻰ ﻭ ﳓﻮﻩ ﺗﻔﮑﹼﺮ ﻣﺮﺩﻡ ﺁﺳﻴﺎ ﺧﺼﻮﺻﹰﺎ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ .‬ﮔﻮﺑﻴﻨﻮ ﺩﻭ ﺑﺎﺭ ﺩﺭ‬
‫ﺍﻳﺮﺍﻥ ﺩﺭ ﻓﺎﺻﻠﻪ ﺳﺎﳍﺎﻯ ‪١٨٥٥ -١٨٥٨‬ﻭ ‪ ١٨٦٢-١٨٦٣‬ﻣﺄﻣﻮﺭﻳ‪‬ﺖ ﺳﻴﺎﺳﻰ ﺩﺍﺷﺘﻪ ﻭ ﺩﺭ‬
‫ﺍﻳﻦ ﻣﺪ‪‬ﺕ ﺩﺭ ﲨﻴﻊ ﺷﺆﻭﻥ ﻓﺮﻫﻨﮕﻰ ﺧﺼﻮﺻﹰﺎ ﻣﺬﻫﱮ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﻣﻄﺎﻟﻌﻪ ﳕﻮﺩﻩ ﻭ ﻧﺘﻴﺠﻪ‬
‫ﻣﻄﺎﻟﻌﺎﺕ ﺧﻮﺩ ﺭﺍ ﺿﻤﻦ ﭼﻨﺪ ﮐﺘﺎﺏ ﻭ ﻣﻘﺎﻟﻪ ﺑﺎ ﺍﺭﺯﺵ ﺍﻧﺘﺸﺎﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﺛﺎﺭ ﮔﻮﺑﻴﻨﻮ‬
‫ﺑﮑﺮ‪‬ﺍﺕ ﺑﻪ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪﻩ ﻭ ﲞﺸﻬﺎﺋﻰ ﺍﺯ ﮐﺘﺎﺏ ﻣﺬﺍﻫﺐ ﻭ ﻓﻠﺴﻔﻪ ﺩﺭ ﺁﺳﻴﺎﻯ ﻭﺳﻄﻰ‬
‫)ﺻﺺ‪ ٢٤٦-٢٥٣ ،١٩٤-١٩٥ ،١٥٠-١٥٥ ،١٣٨-١٤١‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ( ﺑﻪ ﺍﺣﻮﺍﻝ ﻭﻯ‬
‫ﺍﺧﺘﺼﺎﺹ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﮔﺮﭼﻪ ﺩﺭ ﻧﻮﺷﺘﻪ ﮔﻮﺑﻴﻨﻮ ﺍﺷﺘﺒﺎﻫﺎﺗﻰ ﺑﭽﺸﻢ ﻣﻴﺨﻮﺭﺩ ﻭﻟﮑﻦ ﺣﺎﻭﻯ‬
‫ﻧﮑﺎﺕ ﻣﻬﻤ‪‬ﻰ ﺩﺭ ﺧﺼﻮﺹ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﺍﺳﺖ ﻭ ﲡﻠﻴﻞ ﮔﻮﺑﻴﻨﻮ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻌﻨﻮﺍﻥ‬
‫"ﺳﺮﺁﻣﺪ ﻋﻠﻤﺎﻯ ﺯﻣﺎﻥ" ﻭ " ﺍﻋﺠﻮﺑﻪ ﻋﺼﺮ" )ﺹ ‪ ١٤٠‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ( ﻗﺎﺑﻞ ﺗﻮﺟ‪‬ﻪ ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﺗﺎﺭﻳﺦ ﻧﻴﮑﻼ‪ :‬ﻧﺎﻡ ﺍﻳﻦ ﮐﺘﺎﺏ "ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﳏﻤ‪‬ﺪ ﻣﻌﺮﻭﻑ ﺑﻪ ﺑﺎﺏ ‪Siyyed Ali‬‬
‫‪ Muhammad dit le Bab‬ﺍﺳﺖ‪ .‬ﻣﺆﻟﹼﻒ ﮐﺘﺎﺏ ﺍ‪‬ﻯ‪ .‬ﺍ‪‬ﻝ‪.‬ﺍ‪‬ﻡ‪ .‬ﻧﻴﮑﻼ ‪A.L.M. Nicolas‬‬
‫)‪ (١٨٦٤-١٩٣٩‬ﺧﺎﻭﺭ ﺷﻨﺎﺱ ﻭ ﺩﻳﭙﻠﻤﺎﺕ ﻓﺮﺍﻧﺴﻮﻯ ﺍﺳﺖ ﮐﻪ ﺑﻴﺶ ﺍﺯ ﺳﻰ ﺳﺎﻝ ﺍﺯ ﻋﻤﺮ‬
‫ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﺴﺮ ﺑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺣﺎﺻﻞ ﻣﻄﺎﻟﻌﺎﺕ ﻭﻯ ﺩﺭ ﺧﺼﻮﺹ ﺗﺎﺭﻳﺦ ﺣﻴﺎﺕ ﻭ‬
‫ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﺗﺄﻟﻴﻒ ﻭ ﺗﺮﲨﻪ ﭼﻨﺪ ﮐﺘﺎﺏ ﻭ ﻣﻘﺎﻻﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺳﺖ‪ .‬ﻧﻴﮑﻼ ﻫﻨﮕﺎﻡ‬
‫ﺍﻗﺎﻣﺖ ﺩﺭ ﻗﱪﺱ )‪ (١٨٩٤-١٨٩٥‬ﻭ ﺍﳒﺎﻡ ﺧﺪﻣﺎﺕ ﮐﻨﺴﻮﻟﯽ ﺩﺭ ﺁﻥ ﺳﺮﺯﻣﲔ ﺑﺎﺭﻫﺎ ﺑﺎ ﻣﲑﺯﺍ‬
‫ﳛﲕ ﺍﺯﻝ ﻣﻼﻗﺎﺕ ﳕﻮﺩﻩ ﻭ ﭼﻨﺎﻧﮑﻪ ﺧﻮﺩ ﮔﻔﺘﻪ ﺍﻃﹼﻼﻋﺎﺗﻰ ﺩﺭ ﺧﺼﻮﺹ ﺍﻣﺮ ﺑﺪﻳﻊ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﺗﺎﺭﻳﺦ "ﺳﻴ‪‬ﺪﻋﻠﯽ ﳏﻤ‪‬ﺪ ﻣﻌﺮﻭﻑ ﺑﻪ ﺑﺎﺏ "ﻣﻬﻤ‪‬ﺘﺮﻳﻦ ﺍﺛﺮ ﺗﺎﺭﳜﻰ ﻣﻄﺒﻮﻉ ﻧﻴﮑﻼ ﺩﺭ‬
‫ﺧﺼﻮﺹ ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﳔﺴﺘﲔ ﺑﺎﺭ ﺩﺭ ﺳﺎﻝ ‪ ١٩٠٥‬ﻣﻴﻼﺩﻯ ﺩﺭ ﭘﺎﺭﻳﺲ ﺩﺭ‬
‫ﺑﻴﺶ ﺍﺯ ﭼﻬﺎﺭﺻﺪﻭﭘﻨﺠﺎﻩ ﺻﻔﺤﻪ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺗﺎﺭﻳﺦ ﻧﻴﮑﻼ ﺣﺎﻭﻯ ﺷﺮﺡ ﺣﻴﺎﺕ‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺣﻮﺍﺩﺙ ﻋﻬﺪ ﺍﻋﻠﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﻭﺳﻴﻠﻪ ﻋﻠﯽ ﳏﻤﺨﺪ‬
‫ﻓﺮﻩﻭﺷﻰ)ﻣﺘﺮﺟﻢﳘﺎﻳﻮﻥ( ﺑﻪ ﻓﺎﺭﺳﻰ ﺗﺮﲨﻪ ﺷﺪﻩ ﻭ ﺩﺭ ‪ ٤٨٧‬ﺻﻔﺤﻪ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻋﻼﻭﻩ‬
‫ﺑﺮ ﻣﻘﺪ‪‬ﻣﻪ ﻣﺘﺮﺟﻢ ﻭ ﭼﻬﺎﺭ ﺻﻔﺤﻪ ﮐﻪ ﺍﻭ ﭘﻴﻮﺳﺖ ﮐﺘﺎﺏ ﮐﺮﺩﻩ ﭼﻬﻞ ﻭ ﻫﺸﺖ ﺻﻔﺤﻪ ﻣﺘﻤ‪‬ﻢ‬
‫ﮐﺘﺎﺏ ﻧﻴﺰ ﺩﺭ ﺁﺧﺮ ﻣﱳ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻨﺎﺑﻊ ﻧﻴﮑﻼ ﺑﺮﺍﻯ ﻧﮕﺎﺭﺵ ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﺮﺧﻰ ﺍﺯ ﺁﺛﺎﺭ‬
‫ﺍﻣﺮﻯ‪ ،‬ﺍﻃﹼﻼﻋﺎﺕ ﭼﻬﺎﺭﺗﻦ ﺍﺯ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ‪ ،‬ﺩﻭ ﺳﺎﻝ ﻣﻌﺎﺷﺮﺕ ﻭ ﻣﺼﺎﺣﺒﺖ ﺑﺎ ﺍﺯﻝ ﻭﮐﺘﺐ‬
‫ﺗﺎﺭﻳﺦ ﻋﺼﺮ ﻗﺎﺟﺎﺭ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻧﻴﮑﻼ ﭼﻮﻥ ﮔﻮﺑﻴﻨﻮ ﺩﺭ ﺗﺎﺭﻳﺦ ﻧﮕﺎﺭﻯ ﺍﺷﺘﺒﺎﻫﺎﺕ ﻋﺠﻴﱮ ﺩﺍﺭﺩ‪.‬‬
‫ﺑﺎﻭﺟﻮﺩ ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺍﻭ ﺩﺭ ﺷﺮﺡ ﻭﻗﺎﻳﻊ ﻋﻬﺪ ﺍﻋﻠﻰ ﺑﻴﺸﺘﺮ ﻗﺎﺑﻞ ﺍﺳﺘﻨﺎﺩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻓﺼﻞ ﭼﻬﺎﺭﻡ‬
‫ﺗﺎﺭﻳﺦ ﺧﻮﺩ )ﺻﺺ ‪ ٢٧٦-٣٠٥‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ( ﲢﺖ ﻋﻨﻮﺍﻥ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‪ ،‬ﻃﺎﻫﺮﻩ ﻭ ﺍﺟﺘﻤﺎﻉ‬
‫ﺑﺪﺷﺖ ﺑﻪﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺧﺎﻧﺪﺍﻥ ﺑﺮﻏﺎﱏ ﻭ ﺳﭙﺲ ﻋﻘﺎﻳﺪ ﺟﻨﺎﺏ ﺷﻴﺦﺍﲪﺪﺍﺣﺴﺎﺋﻰ ﭘﺮﺩﺍﺧﺘﻪ ﻭ‬
‫ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﺭﺍ ﮐﺎﻭﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻓﺼﻞ ﺩﻭﺍﺯﺩﻫﻢ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺍﺭﺩ‪.‬‬
‫‪ -٣‬ﺩﻳﮕﺮ ﻣﻨﺎﺑﻊ ﻓﺮﺍﻧﺴﻮﻯ‪ :‬ﺍﺯ ﺩﻳﮕﺮ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﱏ ﮐﻪ ﺩﺭ ﺑﺎﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺑﺰﺑﺎﻥ ﻓﺮﺍﻧﺴﻪ ﻣﻄﺎﻟﱮ ﻧﻮﺷﺘﻪﺍﻧﺪ ﺑﺎﻳﺪ ﺍﺯ ﮊﻭﺯﻑﺍﺭﻧﺴﺖ ﺭﻧﺎﻥ ‪(٩٣) ،Joseph Ernest Renan‬‬
‫ﮐﻠﻤﺎﻥﻫﻮﺍﺭ ‪ (٩٤) ،Clement Huart‬ﺩﮐﺘﺮ ﮊﺍﻥ ﺑﺎﭘﺘﻴﺴﺖ ﻓﻮﺭﻳﻪ‪، Jean Baptist Feurier‬‬
‫)‪ (٩٥‬ﺧﺎﱎ ﮊﻥﻫﻨﺮﻯﺩﻳﻮﻻﻓﻮﻯ‪ (٩٦) ،Jane Henriette Dieulafoy‬ﺁ‪ .‬ﺩﻭ‪ .‬ﺑﻠﮑﺎﻡ‬
‫‪ (٩٧) ،Bellecombe‬ﻭ ﻬﻧﺎﻝ ﲡﺪ‪‬ﺩ )‪ (٩٨‬ﻳﺎﺩﳕﻮﺩ‪ .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﺩﺭ ﮐﺘﺐ ﺗﺎﺭﻳﺦ ﺩﻳﻦ‬
‫ﻭ ﻧﻴﺰ ﺩﺍﺋﺮﺓﺍﳌﻌﺎﺭﻑﻫﺎ ﻭ ﻓﺮﻫﻨﮓﻫﺎﻯ ﺷﺮﺡ ﺣﺎﻝ ﺑﻔﺮﺍﻧﺴﻪ ﻧﻴﺰ ﺑﻪ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ‬
‫ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺧﲑﹰﺍ ﻧﻴﺰ ﮐﻮﻟﺖ ﮔﻮﻭﻳﻮﻥ ‪ Colette Gouvion‬ﻭ ﻓﻴﻠﻴﭗ ﮊﻭﻭﻳﻮﻥ ‪Philippe‬‬
‫‪ Jouvion‬ﺩﺭ ﮐﺘﺎﺏ ﺍﺭﺯﴰﻨﺪ "ﺑﺎﻏﺒﺎﻧﺎﻥ ‪‬ﺸﺖ ﺧﺪﺍ" )ﺻﺺ ‪ ١٢٧-١٣٦‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ ﻭﺳﻴﻠﻪ‬
‫ﺧﺎﱎ ﺑﺎﻫﺮﻩ ﺳﻌﺎﺩﺕ ﮐﻪ ‪‬ﻤ‪‬ﺖ ﻣﺆﺳﺴﻪ ﻣﻌﺎﺭﻑ ‪‬ﺎﺋﻰ ﭼﺎﭖ ﻭ ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﺍﺳﺖ( ﺷﺮﺡ‬
‫ﳐﺘﺼﺮ ﻭ ﮔﻮﻳﺎﺋﻰ ﺩﺭ ﺑﺎﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﮕﺎﺷﺘﻪﺍﻧﺪ‪.‬‬
 ‫ﭘﻨﺠﻢ ‪ -‬ﻣﻨﺎﺑﻊ ﺭﻭﺳﻰ‪:‬‬
‫‪ -١‬ﻣﮑﺎﺗﻴﺐ ﺩﺍﻟﮕﻮﺭﻭﮐﻰ‪ :‬ﺷﺎﻫﺰﺍﺩﻩ ﺩﳝﺘﺮﻯ ﺍﻳﻮﺍﻧﻮﻳﭻﺩﺍﻟﮕﻮﺭﻭﮐﻰ)ﺩﺍﻟﮕﻮ ﺭﻭﮐﻒ( ‪Dimitri‬‬
‫)‪ Ivanovich Dolgorouki ( Dolgorukov‬ﭘﺲ ﺍﺯ ﺍﲤﺎﻡ ﲢﺼﻴﻼﺕ ﺧﻮﻳﺶ ﻭﺍﺭﺩ ﺧﺪﻣﺖ‬
‫ﺩﻭﻟﱴ ﻭ ﺳﻴﺎﺳﻰ ﺷﺪ ﻭ ﺳﺎﳍﺎ ﺩﺭ ﭼﻨﺪ ﮐﺸﻮﺭ ﺍﺭﻭﭘﺎﺋﻰ ﻭ ﺁﺳﻴﺎﺋﻰ ﺑﻪ ﻋﻨﻮﺍﻥ ﺩﻳﭙﻠﻤﺎﺕ ﺧﺪﻣﺖ‬
‫ﳕﻮﺩ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺍﺯ ﺁﻏﺎﺯ ﺳﺎﻝ ‪ ١٨٤٦‬ﺗﺎ ﺍﻭﺍﺋﻞ ﺳﺎﻝ ‪ ١٨٥٤‬ﺳﻔﲑ ﺭﻭﺳﻴ‪‬ﻪ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻮﺩ‪ .‬ﺳﭙﺲ‬
‫ﺑﻪ ﺍﻣﺮ ﺗﺰﺍﺭ ﺑﻪ ﺭﻭﺳﻴ‪‬ﻪ ﺑﺮﮔﺸﺖ ﻭ ﻋﻀﻮﻳ‪‬ﺖ ﺳﻨﺎﻯ ﺁﻥ ﮐﺸﻮﺭ ﺭﺍ ﻳﺎﻓﺖ‪ .‬ﺩﺍﻟﮕﻮﺭﻭﮐﻰ ﺩﺭ ﺍﮐﺘﱪ‬
‫ﺳﺎﻝ ‪١٨٦٧‬ﻣﻴﻼﺩﻯ ﺩﺭ ﻣﺴﮑﻮ ﺩﺭ ﮔﺬﺷﺖ‪ .‬ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻭ ﺍﺯ ﲨﻠﻪ ﺩﺭ‬
‫ﻟﻮﺡ ﺗﺰﺍﺭ ﺭﻭﺱ ﺫﮐﺮ ﺍﻭ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﺩﺍﻟﮕﻮﺭﻭﮐﻰ ﺩﺭ ﺭﻫﺎﺋﻰ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺍﺯ ﺳﺠﻦ‬
‫ﻃﻬﺮﺍﻥ ﻧﻘﺶ ﺣﺴ‪‬ﺎﺱ ﺩﺍﺷﺖ‪ (٩٩) .‬ﺳﻔﲑ ﺭﻭﺳﻴ‪‬ﻪ ﺩﺭ ﻣﮑﺎﺗﺒﺎﺕ ﺧﻮﺩ ﺑﺎ ﻭﺯﻳﺮ ﺍﻣﻮﺭ ﺧﺎﺭﺟﻪ‬
‫ﺩﻭﻟﺖ ﺗﺰﺍﺭﻯ ﻭ ﺳﺎﻳﺮ ﻣﻘﺎﻣﺎﺕ ﮐﺸﻮﺭﻯ ﻭ ﺳﻴﺎﺳﻰ ﺑﺎﺭﻫﺎ ﺩﺭ ﺑﺎﺏ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﻧﻘﺶ ﺁﻥ ﺩﺭ‬
‫ﲢﻮ‪‬ﻻﺕ ﻣﻨﻄﻘﻪ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﲨﻠﻪ ﺩﺭ ﻣﮑﺘﻮﺏ ﻣﻮﺭ‪‬ﺥ ﺑﻴﺴﺖ ﻭ ﺳﻮﻡ ﺁﮔﺴﺖ ‪ ١٨٥٢‬ﺑﻪ‬
‫ﻣﺴﺠﻮﻧﻴ‪‬ﺖ ﻭ ﳓﻮﻩ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ (١٠٠) .‬ﻏﺎﻟﺐ ﻣﮑﺎﺗﺒﺎﺕ ﺩﺍﻟﮕﻮ‬
‫ﺭﻭﮐﻰ ﺩﺭ ﮐﺘﺎﺏ "ﻬﻧﻀﺖ ﺑﺎﺑﻴﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ‪ " Babidskie Vosstaniya / v Irane‬ﺗﺄﻟﻴﻒ‬
‫ﺩﺍﻧﺸﻤﻨﺪ ﺭﻭﺳﻰ ﺍﻡ‪ .‬ﺍﺱ‪ .‬ﺍﻳﻮﺍﻧﻒ ‪ M.S. Ivanov‬ﺁﻣﺪﻩ ﺍﺳﺖ‪(١٠١) .‬‬
‫‪ -٢‬ﮐﺘﺎﺏ ﮐﺎﻇﻢ ﺑﻴﮏ‪ :‬ﻣﲑﺯﺍ ﺍﻟﮑﺴﺎﻧﺪﺭ ﮐﺎﻇﻢﺑﻴﮏ)ﺑﻴﮓ( ‪Aleksander Kazem Bek‬‬
‫)‪ (١٨٠٢-١٨٧٠) (Beg‬ﺧﺎﻭﺭﺷﻨﺎﺱ ﺷﻬﲑ ﺭﻭﺱ ﺩﺭ ﺟﻮﺍﱏ ﺍﺯ ﺁﺋﲔ ﺍﺳﻼﻡ ﺑﺮﮔﺸﺖ ﻭ ﺑﻪ‬
‫ﻣﺴﻴﺤﻴ‪‬ﺖ ﺭﻭﻯ ﺁﻭﺭﺩ‪ .‬ﺳﺎﳍﺎ ﺩﺭ ﺭﻭﺳﻴ‪‬ﻪ ﻭ ﺩﺭ ﭼﻨﺪ ﻣﺪﺭﺳﻪ ﻋﺎﻟﯽ ﻭ ﺩﺍﻧﺸﮕﺎﻩ ﺑﺘﺪﺭﻳﺲ ﺯﺑﺎﻬﻧﺎﻯ‬
‫ﺷﺮﻗﻰ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺖ‪ .‬ﭼﻨﺪ ﺳﺎﻝ ﺍﺳﺘﺎﺩ ﺍﺩﺏ ﻓﺎﺭﺳﻰ ﺩﺭ ﺩﺍﻧﺸﮕﺎﻩ ﺳﻦﭘﺘﺮﺯﺑﻮﺭﮒ ‪St.‬‬
‫‪ Petersburg‬ﺑﻮﺩ ﻭ ﺳﺮ ﺍﳒﺎﻡ ﺑﺮﻳﺎﺳﺖ ﻣﺪﺭﺳﻪ ﺯﺑﺎﻬﻧﺎﻯ ﺷﺮﻗﻰ ﻣﻨﺼﻮﺏ ﺷﺪ‪ .‬ﺍﺛﺮ ﮐﺎﻇﻢ ﺑﻴﮏ‬
‫ﺩﺭ ﺧﺼﻮﺹ ﺍﻣﺮ ﺑﺪﻳﻊ ﲢﺖ ﻋﻨﻮﺍﻥ "ﺑﺎﺏ ﻭ ﺑﺎﺑﻴ‪‬ﺖ ‪ (١٠٢) "Bab & Babidi ...‬ﳔﺴﺘﲔ‬
‫ﮐﺘﺎﰉ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﻐﺮﺏﺯﻣﲔ )ﺍﺭﻭﭘﺎ( ﺩﺭ ﺧﺼﻮﺹ ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﮐﺎﻇﻢﺑﻴﮏ‬
‫ﺧﻼﺻﻪ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﺭﺍ ﺑﻪﻓﺮﺍﻧﺴﻪ ﺩﺭ ﭼﻨﺪ ﴰﺎﺭﻩ ﺍﺯ ﻧﺸﺮﻳ‪‬ﻪ ‪ Journal Asiatique‬ﲢﺖ ﻋﻨﻮﺍﻥ‬
‫" ﺑﺎﺏ ﻭ ﺑﺎﺑﻴﺎﻥ ‪ " Bab et les Babis‬ﺍﻧﺘﺸﺎﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ (١٠٣).‬ﺍﮔﺮﭼﻪ ﻣﻨﺒﻊ ﻣﻬ ‪‬ﻢ ﻧﮕﺎﺭﺵ‬
‫ﮐﺘﺎﺏ ﮐﺎﻇﻢﺑﻴﮏ ﻧﺎﺳﺦﺍﻟﺘ‪‬ﻮﺍﺭﻳﺦ )ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ( ﺍﺳﺖ ﻭﻟﮑﻦ ﻧﺎﻣﱪﺩﻩ ﺍﺻﻮ ﹰﻻ ﻣﻬﻤﻼﺕ‬
‫ﻧﺎﺳﺦﺍﻟﺘﻮ‪‬ﺍﺭﻳﺦ ﺭﺍ ﺭ ‪‬ﺩ ﻣﻴﮑﻨﺪ ﻭ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺍﺻﺤﺎﺏ ﺁﻥ ﺣﻀﺮﺕ ﺩﻓﺎﻉ ﻣﻴﻨﻤﺎﻳﺪ‪.‬‬
‫ﮐﺎﻇﻢﺑﻴﮏ ﳘﭽﻨﲔ ﺍﺯ ﺍﻃﹼﻼﻋﺎﺕ ﺷﺎﮔﺮﺩ ﺧﻮﻳﺶ ﺳﻮﺭﻭﮔﲔ ‪ Sevrugin‬ﮐﻪ ﺑﻴﺴﺖ ﺳﺎﻝ ﺩﺭ‬
‫ﺍﻳﺮﺍﻥ ﺍﻗﺎﻣﺖ ﺩﺍﺷﺘﻪ ﻭ ﻣﺪ‪‬ﺗﻰ ﻣﻨﺸﻰ ﺳﻔﺎﺭﺕ ﺭﻭﺱ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬
‫ﺍﻃﹰﻼﻋﺎﺕ ﻭﺳﻴﻠﻪ ﺧﺎﻧﻴﮑﻮﻑ ‪ Khanykov‬ﺳﺮﮐﻨﺴﻮﻝ ﺭﻭﺳﻴ‪‬ﻪ ﺩﺭ ﺗﱪﻳﺰ ﺑﻪ ﮐﺎﻇﻢﺑﻴﮏ ﺩﺍﺩﻩ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﻣﻨﺒﻊ ﺩﻳﮕﺮ ﻧﮕﺎﺭﺵ ﮐﺘﺎﺏ ﮐﺎﻇﻢﺑﻴﮏ ﺍﻃﹼﻼﻋﺎﺕ ﻣﺎﺷﻨﲔ ‪ Mochenin‬ﻣﺘﺮﺟﻢ‬
‫ﮐﻨﺴﻮﻟﮕﺮﻯ ﺭﻭﺳﻴ‪‬ﻪ ﺩﺭ ﺗﱪﻳﺰ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮﭼﻪ ﺁﻧﭽﻪ ﮐﺎﻇﻢﺑﻴﮏ ﺩﺭ ﺧﺼﻮﺹ ﺍﺻﺤﺎﺏ‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺍﺯ ﲨﻠﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﻮﺷﺘﻪ ﺣﺎﻭﻯ ﺍﺷﺘﺒﺎﻫﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺳﺖ ﻭﻟﮑﻦ ﻣﺘﻀﻤ‪‬ﻦ‬
‫ﻧﮑﺎﺕ ﻣﻬﻤ‪‬ﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﺭﺍﻫﱪ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪(١٠٤).‬‬
‫‪ -٣‬ﻧﻮﺷﺘﻪ ﺧﺎﱎ ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ‪ :‬ﻣﺮﺍﺩ ﳕﺎﻳﺸﻨﺎﻣﻪﺍﻳﺴﺖ ﮐﻪ ﺍﻭ ﺩﺭ ﺧﺼﻮﺹ ﺣﻴﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺧﺎﱎ ﺍﻳﺰﺍﺑﻼ ﺁﺭﮐﺎﺩﻳﻮﻧﺎ ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ ‪Izabella Arkadyevna‬‬
‫‪ Grinevskaya‬ﺩﺭ ﻳﮏ ﺧﺎﻧﻮﺍﺩﻩ ﻳﻬﻮﺩﻯ ﺁﳌﺎﱏ ﺩﺭ ﳍﺴﺘﺎﻥ ﺑﺪﻧﻴﺎ ﺁﻣﺪ‪ .‬ﺑﻌﺪﻫﺎ ﺑﺂﻣﻮﺧﱳ ﺯﺑﺎﻥ‬
‫ﺭﻭﺳﻰ ﭘﺮﺩﺍﺧﺖ ﻭ ﺑﻪ ﺳﻦﭘﺘﺮﺯﺑﻮﺭﮒ ‪ St. Petersburg‬ﮐﻮﭼﻴﺪ‪ .‬ﺩﺭ ﺁﻏﺎﺯ ﺑﻪ ﻓﻠﺴﻔﻪ ﺭﻭﻯ ﺁﻭﺭﺩ‬
‫ﻭﻟﮑﻦ ﺑﻌﺪﹰﺍ ﺑﺴﺮﻭﺩﻥ ﺷﻌﺮ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺍﻳﻦ ﺷﺎﻋﺮﻩ ﺗﻮﺍﻧﺎ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺁﺛﺎﺭ ﺧﺎﻭﺭ ﺷﻨﺎﺳﺎﱏ ﭼﻮﻥ‬
‫ﮐﺎﻇﻢﺑﻴﮏ‪ ،‬ﺗﻮﻣﺎﻧﺴﮑﻰ ‪ Tumanski‬ﻭ ﮔﺎﻣﺎﺯﻭﻑ ‪ Gamazov‬ﺩﺭﺍﻡ ﺟﺎﻭﺩﻧﻪﺍﻯ ﺁﻓﺮﻳﺪ ﮐﻪ‬
‫ﺷﻬﺮﺕ ﺑﺴﻴﺎﺭ ﻳﺎﻓﺖ‪ .‬ﻧﺎﻡ ﺍﻳﻦ ﳕﺎﻳﺸﻨﺎﻣﻪ " ﺑﺎﺏ‪ ،‬ﻣﻨﻈﻮﻣﻪ ﺩﺭﺍﻣﺎﺗﻴﮏ ﺍﺯ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ" ﺍﺳﺖ ﮐﻪ‬
‫ﺩﺭ ﭘﻨﺞ ﭘﺮﺩﻩ ﺑﻪﺷﻌﺮ ﭘﺮﺩﺍﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ ٠‬ﳕﺎﻳﺸﻨﺎﻣﻪ ﺧﺎﱎ ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ ﺍﮔﺮﭼﻪ ﺍﺯ ﳊﺎﻅ ﺣﻘﺎﻳﻖ‬
‫ﺗﺎﺭﳜﻰ ﺩﺭ ﺧﺼﻮﺹ ﺣﻴﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺑﻴﺎﻥ ﺯﻣﺎﻥ ﻭﻗﻮﻉ ﺣﻮﺍﺩﺙ ﺣﺎﻭﻯ‬
‫ﺍﺷﺘﺒﺎﻫﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺳﺖ ﻭﻟﮑﻦ ﻣﻬﺎﺭﺕ ﻧﻮﺳﻴﻨﺪﻩ ﺁﻥ ﺩﺭ ﺗﺼﻮﻳﺮ ﻭﻗﺎﻳﻊ ﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺻﺤﻨﻪﻫﺎ‬
‫ﺑﺼﻮﺭﺕ ﺯﻧﺪﻩ ﺣﺎﺋﺰ ﺍﳘﻴ‪‬ﺖ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ .‬ﻣﻨﻈﻮﻣﻪ ﻣﻮﺭﺩ ﲝﺚ ﺩﺭ ﺳﺎﻝ ‪ ١٩٠٣‬ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺖ‪.‬‬
‫ﺩﺭ ﺳﺎﻝ ‪ ١٩٠٤‬ﺩﺭ ﺗﺄﺗﺮ ﺟﺎﻣﻌﻪ ﺍﺩﰉ‪-‬ﻫﻨﺮﻯ ﭘﺘﺮﺯﺑﻮﺭﮒ ﻭ ﻧﻴﺰ ﺷﻬﺮﻫﺎﻯ ﺩﻳﮕﺮ ﺭﻭﺳﻴ‪‬ﻪ ﺍﺟﺮﺍﺀ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ ﳕﺎﻳﺸﻨﺎﻣﻪ ﺩﺭ ﻟﻨﺪﻥ ﻧﻴﺰ ﺑﻪﺭﻭﻯ ﺻﺤﻨﻪ ﺁﻣﺪ‪ .‬ﺑﻪ ﻓﺮﺍﻧﺴﻪ ﻧﻴﺰ ﻭﺳﻴﻠﻪ ﺧﺎﱎ ﻫﻠﭙﺮﻳﻦ‬
‫‪ Halperin‬ﺗﺮﲨﻪ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﭘﺎﺭﻳﺲ ﺍﺟﺮﺍﺀ ﺷﺪ‪ ٠‬ﻭﺳﻴﻠﻪ ﻓﻴﺪﻟﺮ ‪ Fiedler‬ﺷﺎﻋﺮ ﺑﻪ ﺁﳌﺎﱏ ﺗﺮﲨﻪ‬
‫ﻭ ﺩﺭ ﺑﺮﻟﲔ ﺍﺟﺮﺍﺀ ﮔﺮﺩﻳﺪ‪ .‬ﻣﻮﺭﺩ ﺗﻮﺟ‪‬ﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻭ ﺭﻭﺷﻨﻔﮑﺮﺍﻥ ﺭﻭﺳﻴ‪‬ﻪ ﻭ ﺩﻳﮕﺮ ﮐﺸﻮﺭﻫﺎﻯ‬
‫ﺍﺭﻭﭘﺎﺋﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﺩﺭ ﻧﺸﺮﻳ‪‬ﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﻣﻌﺮ‪‬ﰱ ﻭ ﺍﺭﺯﻳﺎﰉ ﮔﺸﺖ‪ .‬ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ ﺩﺭ ﺳﺎﻝ‬
‫‪ ١٩١٤‬ﺩﳘﲔ ﺳﺎﻝ ﺍﻧﺘﺸﺎﺭ ﮐﺘﺎﺏ ﻭ ﺍﺟﺮﺍﺀ ﳕﺎﻳﺶ ﺁﻧﺮﺍ ﺟﺸﻦ ﮔﺮﻓﺖ‪ .‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺳﺎﻟﻨﻬﺎﻯ‬
‫ﺑﺴﻴﺎﺭ ﺑﺰﺭﮒ ﻟﻨﻴﻨﮕﺮﺍﺩ ﺑﻪ ﺗﻔﺼﻴﻞ ﺩﺭ ﺑﺎﺏ ﺁﻥ ﮐﺘﺎﺏ ﺳﺨﻦ ﮔﻔﺖ‪ .‬ﻳﮑﻰ ﺍﺯ ﺭﻭﺯﻧﺎﻣﻪﻫﺎﻯ‬
‫ﮐﺜﲑﺍﻻﻧﺘﺸﺎﺭ ﺧﱪﻯ ﺁﻥ ﺳﺎﻣﺎﻥ ﺿﻤﻦ ﺍﻧﺘﺸﺎﺭ ﺧﱪ ﺍﻧﻌﻘﺎﺩ ﺟﺸﻦ ﻭ ﺳﺨﻨﺮﺍﱏ ﺧﺎﱎ ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ‬
‫ﺍﺯ ﺫﻫﻦ ﺧﻼﹼﻕ ﺍﻭ ﺩﺭ ﺁﻓﺮﻳﻨﺶ ﺩﺭﺍﻡ ﻣﺬﮐﻮﺭ ﲡﻠﻴﻞ ﳕﻮﺩ‪ .‬ﻧﺸﺮ ﺩﻭﻡ ﮐﺘﺎﺏ "ﺑﺎﺏ" ﺩﺭ ﺳﺎﻝ‬
‫‪١٩١٦‬ﻭﺍﻗﻊ ﮔﺸﺖ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ ١٩١٧‬ﳕﺎﻳﺸﻨﺎﻣﻪ ﻣﺬﮐﻮﺭ ﺩﺭ "ﺗﺄﺗﺮ ﻣﺮﺩﻡ" ﺩﺭ ﻟﻨﻴﻨﮕﺮﺍﺩ ﺍﺟﺮﺍﺀ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﻣﺮﺩﻡ ﺍﺯ ﻧﻘﺎﻁ ﺩﻭﺭ ﺣﺘ‪‬ﻰ ﻣﺴﮑﻮ ﻭ ﺗﺮﮐﺴﺘﺎﻥ ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﳕﺎﻳﺸﻨﺎﻣﻪ ﺑﻪ ﻟﻨﻴﻨﮕﺮﺍﺩ ﺭﻓﺘﻨﺪ‪.‬‬
‫ﺷﻬﺮﺕ ﺧﺎﱎ ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ ﲝﺪ‪‬ﻯ ﮔﺸﺖ ﮐﻪ ﻧﺎﻣﻪﻫﺎﻯ ﻣﺮﺩﻡ ﺭﺍ ﮐﻪ ﺧﻄﺎﺏ ﺑﺎﻭ ﺑﻮﺩ ﰉ ﺁﻧﮑﻪ‬
‫ﺁﺩﺭﺳﻰ ﺭﻭﻯ ﺁﻬﻧﺎ ﺑﺎﺷﺪ ﭘﺴﺘﭽﻰ ﺑﻪ ﺍﻗﺎﻣﺘﮕﺎﻫﺶ ﻣﲑﺳﺎﻧﺪ‪ .‬ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ ﺩﺭ ﻣﻘﺪ‪‬ﻣﻪ ﻧﺸﺮ ﺩﻭﻡ‬
‫ﳕﺎﻳﺸﻨﺎﻣﻪ ﺩﺭ ﲝﺒﻮﺣﻪ ﺟﻨﮓ ﺟﻬﺎﱏ ﳔﺴﺖ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺩﻗﺎﺋﻖ ﺣﺴ‪‬ﺎﺱ ﮐﻪ ﺳﻴﻤﺎﻯ‬
‫ﻭﺣﺸﺘﻨﺎﮎ ﺟﻨﮓ ﻭﺍﻗﻌﹰﺎ ﻣﻮﺟﺐ ﺗﺄﺛﹼﺮ ﺷﺪﻳﺪ ﺍﺳﺖ ﺑﺎﻳﺪ ﻣﺮﺩﻡ ﺗﺄﻣ‪‬ﻞ ﮐﻨﻨﺪ ﻭ ﺩﺭ ﺑﺎﺏ ﻣﺴﺎﺋﻞ‬
‫ﻣﻬﻤ‪‬ﻰ ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺟﻬﺎﻧﻴﺎﻥ ﺭﺍ ﺑﻴﮑﺪﻳﮕﺮ ﻧﺰﺩﻳﮏ ﮐﻨﺪ ﺑﻴﺎﻧﺪﻳﺸﻨﺪ )ﺻﺺ ‪ .(٣_٤‬ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ‬
‫ﺩﺭ ﺍﻳﻦ ﳕﺎﻳﺸﻨﺎﻣﻪ ﺑﺮﺍﻯ ﺁﻧﮑﻪ ﻧﺸﺎﻥ ﺩﻫﺪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺎ ﺷﻴﻮﻩﻫﺎﻯ ﺧﺸﻦ ﺍﻧﻘﻼﰉ ﳐﺎﻟﻒ ﺑﻮﺩﻧﺪ‬
‫ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﭼﻮﻥ ﺣﮑﻢ ﺍﻋﺪﺍﻡ ﺣﻀﺮﺕ ﺑﺎﺏ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪ ﻣﺮﺩﻡ ﻗﺼﺪ ﺩﺍﺷﺘﻨﺪ ﺗﺎ ﺣﻀﺮﺗﺸﺎﻥ‬
‫ﺭﺍ ﺁﺯﺍﺩ ﳕﺎﻳﻨﺪ ﻭﻟﮑﻦ ﺍﻳﺸﺎﻥ ﻓﺮﻣﻮﺩﻧﺪ ﺍﻧﺘﻘﺎﻡ ﻻﺯﻡ ﻧﻴﺴﺖ ﴰﺸﲑﻫﺎﻳﺘﺎﻥ ﺭﺍ ﻏﻼﻑ ﮐﻨﻴﺪ‪ .‬ﺑﺎ ﻟﺒﺨﻨﺪ‬
‫ﺑﻪﺁﻏﻮﺵ ﻣﺮﮒ ﻣﻰﺷﺘﺎﺑﻴﻢ‪ .‬ﳕﺎﻳﺸﻨﺎﻣﻪ ﻣﺬﮐﻮﺭ ﻣﺪ‪‬ﺗﻰ ﭘﺲ ﺍﺯ ﺍﻧﻘﻼﺏ ﺭﻭﺳﻴ‪‬ﻪ ﻧﻴﺰ ﺩﺭ ﻟﻨﻴﻨﮕﺮﺍﺩ‬
‫ﺑﺮﻭﻯ ﺻﺤﻨﻪ ﺁﻣﺪ‪ .‬ﺍﺯ ﻧﻔﻮﺳﻰ ﮐﻪ ﭘﺲ ﺍﺯ ﺍﻧﺘﺸﺎﺭ ﳕﺎﻳﺸﻨﺎﻣﻪ ﺍﺯ ﺁﻥ ﲡﻠﻴﻞ ﳕﻮﺩﻧﺪ ﻟﺌﻮﺗﻮﻟﺴﺘﻮﻯ‬
‫‪ Leo Tolstoy‬ﺭﻭﺳﻰ )‪١٨٢٨-١٩١٠‬ﻣﻴﻼﺩﻯ( ﺑﺰﺭﮔﺘﺮﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﺍﺭﻭﭘﺎ ﺭﺍ‬
‫ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪ .‬ﲡﻠﻴﻞ ﺗﻮﻟﺴﺘﻮﻯ ﺩﺭ ﻧﺸﺮﻳ‪‬ﺎﺕ ﺭﻭﺳﻴ‪‬ﻪ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺧﺎﱎ ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ ﺑﺎ‬
‫ﺑﺮﺧﻰ ﺍﺯ ‪‬ﺎﺋﻴﺎﻥ ﺭﻭﺳﻴ‪‬ﻪ ﻭ ﺍﺯ ﲨﻠﻪ ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﻋﻠﯽ ﺍﮐﱪ ﳔﺠﻮﺍﱏ ﺩﺭ ﺑﺎﮐﻮ ﲤﺎﺱ ﻳﺎﻓﺖ ﻭ‬
‫ﺑﻪﺗﮑﻤﻴﻞ ﺍﻃﹼﻼﻋﺎﺕ ﺧﻮﻳﺶ ﭘﺮﺩﺍﺧﺖ‪ .‬ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ ﺑﻪ ﺗﺸﻮﻳﻖ ﺗﲎ ﭼﻨﺪ ﻭ ﺍﺯ ﲨﻠﻪ ﻧﻴﮑﻼ‬
‫ﺯﺍﺯﻭﻟﲔ ‪ Nicolas Zazuline‬ﻫﻔﺖ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﻧﻮﺷﱳ ﳕﺎﻳﺸﻨﺎﻣﻪ ﺑﺎﺏ ﺍﺛﺮ ﺩﻳﮕﺮﻯ ﲢﺖ‬
‫ﻋﻨﻮﺍﻥ " ‪‬ﺎﺀﺍﷲ‪ ،‬ﳕﺎﻳﺸﻨﺎﻣﻪ ﺗﺮﺍﮊﺩﻯ ﻣﻨﻈﻮﻡ ﺍﺯ ﺗﺎﺭﻳﺦ ﻬﻧﻀﺘﻬﺎﻯ ﺩﻳﲎ ﺩﺭ ﺍﻳﺮﺍﻥ" ﺩﺭ ﭘﻨﺞ ﭘﺮﺩﻩ‬
‫ﺁﻓﺮﻳﺪ‪ .‬ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ ﳔﺠﻮﺍﱏ ﺗﻘﺎﺿﺎﻯ ﺗﺸﺮ‪‬ﻑ ﲝﻀﻮﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﳕﻮﺩ ﻭ‬
‫ﺣﻀﺮﺗﺸﺎﻥ ﺍﺟﺎﺯﻩ ﺗﺸﺮ‪‬ﻑ ﺻﺎﺩﺭ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ ﺩﺭ ﻣﻘﺎﻟﻪﺍﻯ ﮐﻪ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﻧﺸﺮﻳ‪‬ﺎﺕ‬
‫ﻗﻔﻘﺎﺯﻳ‪‬ﻪ ﺩﺭ ﳘﺎﻥ ﺍﻭﻗﺎﺕ ﻋﺰﳝﺖ ﺑﻪ ﺍﺭﺽ ﺍﻗﺪﺱ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺯ ﺍﻣﺮ ﺑﺪﻳﻊ‪ ،‬ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ‬
‫ﲨﺎﻝﺍ‪‬ﻰ ﲡﻠﻴﻞ ﳕﻮﺩﻩ ﻭ ﻗﺼﺪ ﺗﺸﺮ‪‬ﻑ ﺑﻪ ﺍﺭﺽ ﺍﻗﺪﺱ ﻭ ﺣﻀﻮﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺭﺍ ﺗﺼﺮﻳﺢ‬
‫ﮐﺮﺩﻩ ﺍﺳﺖ‪ (١٠٥) .‬ﻭﻯ ﺩﺭ ﺳﺎﻝ ‪ ١٩١١‬ﺩﺭ ﺭﻣﻠﻪ ﺍﺳﮑﻨﺪﺭ‪‬ﻳﻪ ﺩﺭ ﻣﺼﺮ ﺑﻪﺣﻀﻮﺭ ﻣﺒﺎﺭﮎ‬
‫ﺭﺳﻴﺪ‪ .‬ﺩﻭ ﳕﺎﻳﺸﻨﺎﻣﻪ ﺑﺎﺏ ﻭ ‪‬ﺎﺀﺍﷲ ﺭﺍ ﺑﻪ ﺣﻀﻮﺭ ﻣﺒﺎﺭﮎ ﺗﻘﺪﱘ ﳕﻮﺩ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻫﻨﮕﺎﻣﻴﮑﻪ‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻧﺴﺨﻪ ﺧﻄﹼﻰ ﳕﺎﻳﺸﻨﺎﻣﻪ ‪‬ﺎﺀﺍﷲ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﻣﺒﺎﺭﮎ ﺩﺍﺷﺘﻨﺪ ﻓﺮﻣﻮﺩﻧﺪ ﺭﻭﺯﻯ‬
‫ﻫﺮ ﺩﻭ ﳕﺎﻳﺸﻨﺎﻣﻪ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻪﺭﻭﻯ ﺻﺤﻨﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ ﺩﻭ ﻫﻔﺘﻪ ﺩﺭ ﺣﻀﻮﺭ‬
‫ﻣﺒﺎﺭﮎ ﺑﻮﺩ ﻭ ﺳﭙﺲ ﺑﻪ ﺭﻭﺳﻴ‪‬ﻪ ﻣﺮﺍﺟﻌﺖ ﳕﻮﺩ‪ .‬ﻳﮏ ﺳﺎﻝ ﺑﻌﺪ ﳕﺎﻳﺸﻨﺎﻣﻪ ‪‬ﺎﺀﺍﷲ ﺩﺭ‬
‫ﺳﻦﭘﺘﺮﺯﺑﻮﺭﮒ ﺑﻄﺒﻊ ﺭﺳﻴﺪ ﻭ ﻭﺳﻴﻠﻪ ﻧﻘﹼﺎﺩﺍﻥ ﲡﻠﻴﻞ ﮔﺮﺩﻳﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﭼﻨﺪ ﻟﻮﺡ‬
‫ﺑﻪﺍﻋﺰﺍﺯ ﺧﺎﱎ ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻧﺎﻣﱪﺩﻩ ﭘﺲ ﺍﺯ ﺑﺎﺯﮔﺸﺖ ﺍﺯ ﺳﻔﺮ ﻣﺼﺮ ﻭ ﺗﺸﺮ‪‬ﻑ‬
‫ﺑﻪﺣﻀﻮﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﮐﺘﺎﺏ ﻣﻔﺼ‪‬ﻠﯽ ﲢﺖ ﻋﻨﻮﺍﻥ " ﻣﺴﺎﻓﺮﺕ ﺑﻪ ﮐﺸﻮﺭ ﺧﻮﺭﺷﻴﺪ"‬
‫ﻧﮕﺎﺷﺖ ﻭ ﺩﺭ ﺁﻥ ﺑﻪﺗﻔﺼﻴﻞ ﺍﺯ ﻣﻼﻗﺎﺕ ﺧﻮﻳﺶ ﺑﺎ ﺣﻀﺮﺗﺸﺎﻥ ﺳﺨﻦ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﻣﺮﻍ ﺭﻭﺍﻥ‬
‫ﺍﻳﻦ ﺷﺎﻋﺮﻩ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﺳﺎﻝ ‪ ١٩٤٤‬ﻣﻴﻼﺩﻯ ﺑﻪﺟﻬﺎﻥ ﺍﳍﻲ ﭘﺮﻭﺍﺯ ﳕﻮﺩ)‪(١٠٦‬‬
‫‪ -٤‬ﺩﻳﮕﺮ ﺁﺛﺎﺭ ﺭﻭﺳﻲ‪ :‬ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻭ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺭﻭﺳﻲ ﮐﻪ ﺩﺭ ﺑﺎﺏ ﺣﻴﺎﺕ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻄﻠﺐ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﺗﻮﻣﺎﻧﺴﮑﻰ ‪ (١٠٧(، Tumanski‬ﺭﻭﺯﻥ ‪، Rozen‬‬
‫)‪ (١٠٨‬ﮔﺎﻣﺎﺯﻭﻑ ‪ ،Gamazov‬ﺑﺎﺭﺗﻮﻟﺪ ‪ ، Bartold‬ﮊﻭﮐﻮﻓﺴﮑﻰ ‪ ،Zhukovski‬ﻭﺳﻠﻴﺘﺴﮑﻰ‬
‫‪ ،Wesselitski‬ﺑﺎﮐﻮﻟﲔ ‪ Bakulin‬ﻭ ﺑﺮﺗﻠﺲ ‪.Bertels‬‬
‫ﺷﺸﻢ ‪ -‬ﻣﻨﺎﺑﻊ ﺍﺗﺮﻳﺸﻲ‪:‬‬
‫‪ -١‬ﮐﺘﺎﺏ ﺩﮐﺘﺮ ﭘﻮﻻﮎ‪ :‬ﻋﻨﻮﺍﻥ ﺍﻳﻦ ﮐﺘﺎﺏ " ﺍﻳﺮﺍﻥ؛ ﺳﺮﺯﻣﲔ ﻭ ﺳﺎﮐﻨﺎﻥ ﺁﻥ ‪Presien: Das‬‬
‫‪ " Land und Seine Bemohner‬ﺍﺳﺖ‪ .‬ﻣﺆﻟﹼﻒ ﮐﺘﺎﺏ ﺩﮐﺘﺮ ﮊﺍﮐﻮﺏ ﺍﺩﻭﺍﺭﺩ ﭘﻮﻻﮎ‬
‫‪ Jakob Eduard Polak‬ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﺩﺭ ﺳﺎﻝ ‪ ١٨٦٥‬ﺩﺭ ﺩﻭ ﳎﻠﹼﺪ ﺩﺭ ﻻﻳﭙﺰﻳﮓ‬
‫‪ Leipzig‬ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﭼﻬﺎﺭ ﺻﻔﺤﻪ ﺍﺯ ﳎﻠﹼﺪ ﳔﺴﺖ ﮐﺘﺎﺏ )ﺻﺺ ‪ (٣٥٠-٣٥٣‬ﺑﻪ‬
‫ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ‪ .‬ﺩﮐﺘﺮ ﭘﻮﻻﮎ ﺩﺭ ﺳﺎﻝ ‪ ١٨٥١‬ﺑﻪﺍﻳﺮﺍﻥ ﺭﻓﺖ ﻭ ﻣﺪ‪‬ﺗﻰ‬
‫ﺩﺭ ﺩﺍﺭﺍﻟﻔﻨﻮﻥ ﻃﻬﺮﺍﻥ ﺗﺪﺭﻳﺲ ﳕﻮﺩ ﻭ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺩﮐﺘﺮ ﮐﻼﮎ ‪ Cloquet‬ﭘﺰﺷﮏ ﳐﺼﻮﺹ‬
‫ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦﺷﺎﻩ ﺷﺪ ﻭ ﺳﺮ ﺍﳒﺎﻡ ﺩﺭ ﺳﺎﻝ ‪ ١٨٦١‬ﺑﻪ ﺍﺗﺮﻳﺶ ﺑﺮﮔﺸﺖ‪ .‬ﺩﮐﺘﺮ ﭘﻮﻻﮎ ﭘﺲ ﺍﺯ‬
‫ﻭﺍﻗﻌﻪ ﺭﻣﻰ ﺷﺎﻩ )ﺹ ‪ (٣٥٢‬ﺑﻪ ﺷﻬﺎﺩﺕ ﺑﺎﺑﻴﺎﻥ ﺧﺼﻮﺻﹰﺎ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﻣﻴﮑﻨﺪ‪ .‬ﭘﻮﻻﮎ‬
‫ﻣﺪ‪‬ﻋﻰ ﺍﺳﺖ ﮐﻪ ﻫﻨﮕﺎﻡ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺣﺎﺿﺮ ﺑﻮﺩﻩ ﺍﺳﺖ ) ﺹ ‪(١٠٩) .(٣٥٣‬‬
‫‪ -٢‬ﺷﻌﺮ ﲪﺎﺳﻰ ﻧﮋﻣﺎﻳﺮ ‪ :‬ﺍﻳﻦ ﺷﻌﺮ ﲢﺖ ﻋﻨﻮﺍﻥ " ﻗﺮ‪‬ﺓﺍﻟﻌﲔ؛ ﺗﺼﻮﻳﺮﻯ ﺍﺯ ﺍﻳﺮﺍﻥ ﻣﻌﺎﺻﺮ‬
‫‪ "Gurret-ul-Eyn ; Ein Bild Aus Persiaens Neuzeit‬ﺩﺭ ﺳﺎﻝ ‪ ١٨٧٤‬ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﮔﻮﻳﻨﺪﻩ ﺷﻌﺮ ﻣﺎﺭﻯ ﻓﻮﻥ ﻧﮋﻣﺎﻳﺮ ‪ (١٨٤٤-١٩٠٤) Marie Von Najmajer‬ﺷﺎﻋﺮﻩ‬
‫ﳎﺎﺭﺳﺘﺎﱏ‪-‬ﺍﺗﺮﻳﺸﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺑﻪ ﺯﻳﺒﺎﺋﻰ‪ ،‬ﮐﻤﺎﻻﺕ‪ ،‬ﻣﻈﻠﻮﻣﻴ‪‬ﺖ ﻭ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻭ ﻧﻘﺶ ﺍﻭ ﺩﺭ ﺍﺣﻴﺎﻯ ﺟﺎﻣﻌﻪ ﺯﻧﺎﻥ ﻭ ﺁﺯﺍﺩﻯ ﺁﻧﺎﻥ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪(١١٠) .‬‬
‫ﻫﻔﺘﻢ ‪ -‬ﺩﻳﮕﺮ ﺯﺑﺎﻬﻧﺎ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﺮﮐﻰ‪ :‬ﺍﺯ ﻣﻴﺎﻥ ﺁﺛﺎﺭ ﺗﺮﮐﻰ ﺩﺭ ﺑﺎﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎﻳﺪ ﺍﺯ ﮐﺘﺎﺏ " ﺯﺭ‪‬ﻳﻦ ﺗﺎﺝ ﻃﺎﻫﺮﻩ"‬
‫ﺗﺄﻟﻴﻒ ﺧﺎﱎ ﻋﺰﻳﺰﻩ ﺟﻌﻔﺮﺯﺍﺩﻩ ﺍﺳﺘﺎﺩ ﺍﺩﺏ ﻓﺎﺭﺳﻰ ﺩﺭ ﺩﺍﻧﺸﮕﺎﻩ ﺑﺎﮐﻮ ﻭ ﻧﻮﺷﺘﻪ ﺳﻠﻴﻤﺎﻥﻧﺎﻇﻢﺑﻴﮏ‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﻣﻌﺮﻭﻑ ﲢﺖ ﻋﻨﻮﺍﻥ " ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ ﻭ ﺑﺎﰉﻟﺮ" )ﻃﺒﻊ ﺍﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﺳﺎﻝ‬
‫‪١٩٢٣‬ﻣﻴﻼﺩﻯ( ﻳﺎﺩ ﮐﺮﺩ‪.‬‬
‫ﺏ‪ -‬ﺍﺭﻣﲎ‪ :‬ﺳﺎﺭﮔﻴﺲ ﻣﺒﺎﮔﺎﺟﻴﺎﻥ ‪ Sargis Mubagajian‬ﺩﺭ ﮐﺘﺎﺏ " ﺍﻣﺎﻣﺖ‪ :‬ﮐﺸﻮﺭ‬
‫ﺳﺘﺎﻳﻨﺪﮔﺎﻥ ﺍ‪‬ﻣﺎﻣﺎﻥ ‪ " Imamat: Strana Poklonnikov Imamon‬ﺑﻪ ﺍﻣﺮﺑﺪﻳﻊ ﻭ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﻭ ﺗﺼﻮﻳﺮﻯ ﮐﻪ ﺍﺯ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭﺍﻗﻌﻴ‪‬ﺖ‬
‫ﻧﺪﺍﺭﺩ‪(١١١) .‬‬
‫ﭖ‪ -‬ﺍﺭﺩﻭ‪ :‬ﻋﻼﻭﻩ ﺑﺮ ﺗﺮﲨﻪ ﮐﺘﺎﺏ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎ ﺭﻭﺕ ﻭ ﮐﺘﺎﺏ ﲢﻔﻪ ﻃﺎﻫﺮﻩ ﺑﻪ ﺍﺭﺩﻭ ﻭ ﻣﻘﺎﻻﺕ‬
‫ﺟﻨﺎﺏ ﺩﮐﺘﺮ ﺻﺎﺑﺮﺁﻓﺎﻗﻰ ﺑﻪ ﺁﻥ ﺯﺑﺎﻥ ﺩﺭ ﮐﺘﺐ ﻭ ﻣﻘﺎﻻﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﻭﺳﻴﻠﻪ ﻓﻀﻼﺀ‪ ،‬ﺷﻌﺮﺍ ﻭ‬
‫ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﻏﲑ ‪‬ﺎﺋﻰ ﺫﮐﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺁﺛﺎﺭ ﮔﻮﻫﺮ ﺑﺎﺭﺵ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﲨﻠﻪ ﻧﻔﻮﺱ‬
‫ﻣﺬﮐﻮﺭﻩ ﺑﺎﻳﺪ ﺍﺯ ﺍﺧﺘﺮ ﻋﺰﻳﺰ ﺍﲪﺪ‪ (١١٢) ،‬ﻗﻤﺮ ﻫﺎﴰﻰ‪ (١١٣)،‬ﻣﺴﻌﻮﺩﮐﺸﻔﻰ‪ (١١٤) ،‬ﻭ‬
‫ﭘﺮﻓﺴﻮﺭ ﳏﻤ‪‬ﺪ ﺍﺭﺷﺎﺩ‪ (١١٥) ،‬ﻳﺎﺩﮐﺮﺩ‪(١١٦) .‬‬

‫ﺯﻳﺮﻧﻮﻳﺲ ﲞﺶ ﳔﺴﺖ‬
‫ﻣﻨﺎﺑﻊ ﻧﮕﺎﺭﺵ ﻣﱳ ﺍﺻﻠﯽ ﮐﺘﺎﺏ‬
 ‫‪ . Dawn Breakers -١‬ﻣﻘﺪ‪‬ﻣﻪ‪ ،‬ﺹ ‪.XXXVII‬‬
‫‪ -٢‬ﻋﻴﻨﹰﺎﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ -٣‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻭ ﻣﻴﺰﺍﻥ ﺳﻨﺪﻳ‪‬ﺖ ﺗﺎﺭﻳﺦ ﺟﺎﻭﺩﺍﻧﻪﺍﺵ ﺍﺯ‬
‫ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﺋﻴﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﺺ ‪.٥٧-٦٣‬‬
‫ﺏ‪ .God Passes By -‬ﺻﺺ ‪١٨٨،١٩٩ ،١٧٨ ،١٧٦ ،١٦٩ ،١٦٠ ،٩،٣،١٠٥،١٥٣‬‬
‫ﻭ ‪.٢٢٢‬‬
‫ﭖ‪ Dawn Breakers -‬ﺻﺺ ‪،١٦٨ , LXIII , XXXVII ,XXXVI ,XXIV, XXIII‬‬
‫‪٥٨٧ ،٥٨١-٥٨٢ ،٥٠٤-٥٠٥ ،٤٣٤-٤٤٥‬ﻭ ‪.٥٩١-٥٩٢‬‬
‫ﺕ‪ -‬ﺭﺃﻓﱴ؛ ﻧﺒﻴﻞ ﺍﻋﻈﻢ ﺯﺭﻧﺪﻯ‪ .‬ﺧﻮﺷﻪﻫﺎ‪ ،‬ﺟﻠﺪ ﻫﻔﺘﻢ‪ ،‬ﺻﺺ ‪ ٢٩-٥٧‬ﻭ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‬
‫ﺩﺭ ﳘﺎﻥ ﳎﻠﹼﺪ ﺻﺺ ‪.٧٦-٨٥‬‬
‫ﺙ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ؛ "ﺣﻀﺮﺕ ﺑﺎﺏ" ﺻﺺ ‪.٣٥-٤٣‬‬
‫ﺝ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ ؛ ﻣﻨﺎﺑﻊ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ‪‬ﺎﺋﻰ‪ .‬ﺧﻮﺷﻪﻫﺎ‪ ،‬ﺟﻠﺪ ﻫﻔﺘﻢ‪ ،‬ﺻﺺ ‪.٩٠-٩١‬‬
‫ﭺ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ ؛ ﻧﺒﻴﻞ ﺍﻋﻈﻢ ﻭ ﺗﺎﺭﻳﺦ ﺟﺎﻭﺩﺍﻧﻪ ﺍﻭ‪ .‬ﻧﺸﺮﻳ‪‬ﻪ ﺑﺎﻧﮓ ﺳﺮﻭﺵ‪ ،‬ﻣﻨﺪﺭﺝ ﺩﺭ‬
‫ﴰﺎﺭﻩﻫﺎﻯ ﺳﺎﳍﺎﻯ ‪١٤٦-١٤٧‬ﺑﺪﻳﻊ‪.‬‬
‫‪ -٤‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪١٨١‬ﻭ ‪ .٢٦٣‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ "‬
‫ﻼ ﻋﻠﯽ ﺑﺴﻄﺎﻣﻰ ﻣﻄﹼﻠﻊ ﻭ ﻣﻨﺠﺬﺏ ﺑﻈﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﮔﺮﺩﻳﺪ" )‬ ‫ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﺑﻮﺍﺳﻄﻪ ﻣ ﹼ‬
‫ﻇﻬﻮﺭﺍﳊﻖ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.(٢٤٤‬‬
‫‪ -٥‬ﺩﺭ ﻣﱳ ﻓﺎﺭﺳﻰ ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ)ﺹ ‪" (١٨٣‬ﺳﻴ‪‬ﺪ ﻋﻼﺀ" ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ‬
‫ﻧﺎﻡ ﺍﻳﻦ ﺷﺨﺺ ﺳﻴ‪‬ﺪ ﻋﻠﹼﻮ )‪ (Siyyeid-i-Uluvv‬ﺍﺳﺖ‪ .‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﺋﻴﺪ ﺑﻪ ‪Dawn Breakers‬‬
‫ﺹ ‪.١٩٠‬‬
‫‪ -٦‬ﻣﻄﺎﻟﻊ ﺍﻻﻧﻮﺍﺭ ﺻﺺ ‪.١٨٢-١٨٣‬‬
‫‪ -٧‬ﻣﺄﺧﺬ ﺑﺎﻻ ﺻﺺ ‪.٦٤٠-٦٤١‬‬
‫‪ -٨‬ﺭﺳﺘﮕﺎﺭ؛ ﺗﺎﺭﻳﺦ ﺣﻀﺮﺕ ﺻﺪﺭﺍﻟﺼ‪‬ﺪﻭﺭ‪ .‬ﺹ ‪ . ٢٠‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﺻﺪﺭ‬
‫ﺍﻟﺼ‪‬ﺪﻭﺭ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﻭ ﻧﻴﺰ ﳎﻠﹼﺪ ﭘﻨﺠﻢ ﮐﺘﺎﺏ ﻣﺼﺎﺑﻴﺢ ﻫﺪﺍﻳﺖ‬
‫ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﻋﺰﻳﺰﺍﷲ ﺳﻠﻴﻤﺎﱏ ﺍﺭﺩﮐﺎﱏ‪.‬‬
‫‪ -٩‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺭﺿﺎﺧﺎﻥ ﺗﺮﮐﻤﺎﻥ ﺷﻬﻴﺪ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ "‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ" ﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ‪ ،‬ﺻﺺ ‪.٤٠٠-٤٠١‬‬
‫‪ -١٠‬ﻣﺎﻧﮑﺠﻰ ﭘﻮﺭ ﻟﻴﻤﺠﻰ ﻫﻮﺷﻨﮓ ﻫﺎﺗﺮﻳﺎﺭﻯ ﮐﻪ ﻏﺎﻟﺒﹼﺎ " ﺩﺭﻭﻳﺶ ﻓﺎﱏ" ﺍﻣﻀﺎﺀ ﻣﻴﻨﻤﻮﺩ‪ .‬ﺩﺭ‬
‫ﺯﻣﺎﻥ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ ﺑﻪ ﺍﻳﺮﺍﻥ ﺁﻣﺪ ﻭ ﻣﺪﺗ‪‬ﻰ ﺳﺮﭘﺮﺳﺖ ﺯﺭﺗﺸﺘﻴﺎﻥ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ .‬ﻣﺎﻧﮑﺠﻰ ﺩﺭ ﺑﻐﺪﺍﺩ‬
‫ﲝﻀﻮﺭ ﲨﺎﻝ ﺍﻗﺪﺱ ﺍ‪‬ﻰ ﺭﺳﻴﺪﻩ ﻭ ﺑﻪ ﺣﻀﺮﺗﺸﺎﻥ ﮐﻤﺎﻝ ﺍﺭﺍﺩﺕ ﻳﺎﻓﺘﻪ ﺑﻮﺩ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺑﻪ ﻓﺮﻫﻨﮓ‬
‫ﻭ ﺍﺩﺏ ﺍﻳﺮﺍﻥ ﻋﻼﻗﻪ ﳐﺼﻮﺹ ﺩﺍﺷﺖ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺭﺍ ﺑﻪﺗﺄﻟﻴﻒ ﮐﺘﺐ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﺗﺸﻮﻳﻖ‬
‫ﻣﻴﻨﻤﻮﺩ‪.‬‬
‫‪ -١١‬ﻣﲑﺯﺍ ﺟﺎﱏ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﻳﺶ ﺑﻪ ﺍﺳﺘﻨﺎﺩ ﺭﻭﺍﻳﺎﺕ ﺷﻴﻌﻰ ﻇﻬﻮﺭ ﭘﻨﺞ ﺭﺍﻳﺖ ﺭﺍ ﺩﺭ ﺭﻭﺯ‬
‫ﻗﻴﺎﻣﺖ ﺗﺼﺮﻳﺢ ﮐﺮﺩﻩ ﺍﺳﺖ‪ -١ :‬ﺭﺍﻳﺖ ﳝﺎﱏ‪ ،‬ﺭﺍﻳﺖ ﺣﻀﺮﺕﺑﺎﺏ ‪ -٢‬ﺭﺍﻳﺖ ﺣﺴﻴﲎ‪ ،‬ﺭﺍﻳﺖ‬
‫ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ‪ -٣‬ﺭﺍﻳﺖ ﺧﺮﺍﺳﺎﱏ‪ ،‬ﺭﺍﻳﺖ ﺟﻨﺎﺏ ﺑﺎﺏ ﺍﻟﺒﺎﺏ ‪ -٤‬ﺭﺍﻳﺖ ﻃﺎﻟﻘﺎﱏ‪ ،‬ﺭﺍﻳﺖ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ‪ -٥‬ﺭﺍﻳﺖ ﺳﻔﻴﺎﱏ‪ ،‬ﺭﺍﻳﺖ ﻧﺎﺻﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ‪ .‬ﺫﻭﻕ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺗﻄﺒﻴﻖ‬
‫ﺭﻭﺍﻳﺎﺕ ﻣﺮﺑﻮﻃﻪ ﺑﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺩﺭ ﺧﻮﺭ ﮐﻤﺎﻝ ﺩﻗﹼﺖ ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ‬
‫ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﮐﺘﺎﺏ ﺩﻻﺋﻞ ﺳﺒﻌﻪ ﺍﻳﻦ ﻗﺒﻴﻞ ﺗﻌﺒﲑﺍﺕ ﻭ ﺍﺷﺎﺭﺍﺕ " ﺍﻗﺘﺮﺍﻧﺎﺗﻰ" ﺍﺳﺖ‬
‫ﺍﺯ ﺑﺮﺍﻯ ﺳﮑﻮﻥ ﻗﻠﺐ ﻣﺆﻣﻨﲔ ﻭ ﺍ ﹼﻻ ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺗﺸﺎﻥ ﺩﺭ ﳘﺎﻥ ﮐﺘﺎﺏ ﺟﻠﻴﻞ‪ ،‬ﺍﻋﻈﻢ ﺩﻟﻴﻞ ﺑﺮ‬
‫ﺍﺛﺒﺎﺕ ﺣﻘﹼﺎﻧﻴ‪‬ﺖ ﻣﻈﻬﺮ ﻇﻬﻮﺭ ﳘﺎﻥ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺑﻔﻄﺮﺕ ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ‬
‫ﺁﻧﭽﻪ ﻣﲑﺯﺍ ﺟﺎﱏ ﻧﻮﺷﺘﻪ ﺍﺳﺘﻨﺒﺎﻁ ﺷﺨﺼﻰ ﺍﻭ ﺑﻮﺩﻩ ﻭ ﺍﺻﻮ ﹰﻻ ﻣﺮﺍﺩ ﺍﺯ "ﺭﺍﻳﺖ ﺣﺴﻴﲎ" ﺩﺭ‬
‫ﺭﻭﺍﻳﺎﺕ ﺷﻴﻌﻰ ﺭﺍﻳﺖ ﲨﺎﻝﺍﻗﺪﺱﺍ‪‬ﻰ ﺍﺳﺖ ﮐﻪ ﺑﻪﻳﮏ ﺍﻋﺘﺒﺎﺭ ﻇﻬﻮﺭ ﺭﺟﻌﺖ ﺣﺴﻴﲎ ﺍﺳﺖ‪.‬‬
‫‪ -١٢‬ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﳘﭽﻨﲔ ﺩﺭ ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ﮐﻪ ﺑﮑﻮﺷﺶ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﻓﻨﺎﻥ‬
‫ﲨﻊ ﺁﻭﺭﻯ ﮔﺮﺩﻳﺪﻩ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﺻﺺ ‪.٤٥-٦٤‬‬
‫‪ -١٣‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺍﻣﺔﺍﻻﻋﻠﻰ ﺩﮐﺘﺮ ﻣﻮﺩﻯ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻋﺎﱂ ‪‬ﺎﺋﻰ‪ ،‬ﺟﻠﺪ ﺷﺸﻢ)‪ (١٩٣٤ -١٩٣٦‬ﺹ ‪.The Baha'i World ٤٨٣‬‬
‫ﺏ‪ -‬ﻣﻘﺎﻟﻪ ﺁﺭ‪ .‬ﺟﮑﺴﻮﻥﺁﺭﻣﺴﺘﺮﺍﻧﮓﺍﻳﻨﮕﺮﻡ ‪ R. Jackson Armstrong- Ingram‬ﲢﺖ ﻋﻨﻮﺍﻥ‬
‫"ﺯﻧﺎﻥ ‪‬ﺎﺋﻰﺁﻣﺮﻳﮑﺎﺋﻰ ﻭ ﺗﺮﺑﻴﺖ ﺩﺧﺘﺮﺍﻥ ﺩﺭ ﻃﻬﺮﺍﻥ )‪ (١٩٠٩-١٩٣٤‬ﺩﺭ ﺍﻳﺮﺍﻥ‪ :‬ﻣﻄﺎﻟﻌﺎﺕ‬
‫ﻣﺮﺑﻮﻁ ﺑﻪ ﺗﺎﺭﻳﺦ ﺑﺎﰉ ﻭ ‪‬ﺎﺋﻰ ‪American Baha'i women and the education of girls‬‬
‫‪ " in Tehran(1909 - 1934). In Iran: Studies in Babi and Baha'i History‬ﺻﺺ‬
‫‪.١٨١-٢١٠‬‬
‫ﭖ‪ -‬ﺍﺭﺑﺎﺏ ﻓﺮﻭﻍ‪ ،‬ﺍﺧﺘﺮﺍﻥ ﺗﺎﺑﺎﻥ‪ ،‬ﺟﻠﺪ ﳔﺴﺖ ﺻﺺ ‪.٣٠٠ -٣٠٨‬‬
‫ﺕ‪ -‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ ،‬ﻇﻬﻮﺭ ﺍﳊﻖ ﺟﻠﺪ ﻫﺸﺘﻢ )ﻗﺴﻤﺖ ﺩﻭﻡ( ﺹ ‪.١٢٠٢‬‬
‫‪ -١٤‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪ :‬ﺍﻟﻒ‪-‬‬
‫ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ ﻭ ﻣﻠﺤﻘﺎﺕ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﻣﻘﺪ‪‬ﻣﻪ ﺁﻥ ﺑﻘﻠﻢ ﺟﻨﺎﺏ ﻋﺒﺪﺍﻟﻌﻠﯽﻋﻼﺋﻰ ﻋﻠﻴﻪ ﺭﺿﻮﺍﻥﺍﷲ‪.‬‬
‫ﺏ‪ -‬ﺳﻠﻴﻤﺎﱏ‪ ،‬ﻣﺼﺎﺑﻴﺢ ﻫﺪﺍﻳﺖ‪ ،‬ﺟﻠﺪ ﻫﻔﺘﻢ‪ ،‬ﺻﺺ ‪.٣-٦٨‬‬
‫ﭖ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ‪ .‬ﺻﺺ ‪.٥٥-٥٦‬‬
‫‪ -١٥‬ﻧﺎﻡ ﺩﻳﮕﺮ ﻣﺆﻟﹼﻔﺎﻥ ﺟﻠﺪ ﳔﺴﺖ ﻧﺎﻣﻪ ﺩﺍﻧﺸﻮﺭﺍﻥ ﻋﺒﺎﺭﺗﺴﺖ ﺍﺯ ‪:‬‬
‫‪ -١‬ﻣﲑﺯﺍﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﻗﺰﻭﻳﲎ) ﭘﺪﺭ ﳏﻤ‪‬ﺪ ﻗﺰﻭﻳﲎ ﭘﮋﻭﻫﺸﮕﺮ ﻣﻌﺮﻭﻑ(‬
‫‪ -٢‬ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﻣﻬﺪﻯ ﴰﺲ ﺍﻟﻌﻠﻤﺎﺀ ﻋﺒﺪﺍﻟﺮ‪‬ﺏ ﺁﺑﺎﺩﻯ‬
‫‪ -٣‬ﺣﺎﺝ ﻣﲑﺯﺍ ﺍﺑﻮﺍﻟﻔﻀﻞ ﺳﺎﻭﺟﻰ‬
‫ﻫﻔﺖ ﳎﻠﹼﺪ ﺍﺯ ﻧﺎﻣﻪ ﺩﺍﻧﺸﻮﺭﺍﻥ ﻃ ‪‬ﻰ ﺳﺎﳍﺎﻯ ‪ ١٢٩٦ -١٣٢٤‬ﻩ ﻗﻤﺮﻯ )‪١٨٧٨-١٩٠٦‬ﻡ (‬
‫ﻃﺒﻊ ﮔﺮﺩﻳﺪﻩ ﻭﻟﮑﻦ ﺍﻧﺘﺸﺎﺭ ﳎﻠﹼﺪﺍﺕ ﺑﻌﺪﻯ ﻣﻮﻗﻮﻑ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﮐﻪ ﺗﻨﻬﺎ ﺟﻠﺪ‬
‫ﳔﺴﺖ ﲢﺖ ﻧﻈﺮ ﺍﻋﺘﻀﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺑﻮﺩﻩ ﻭ ﳎﻠﹼﺪﺍﺕ ﺑﻌﺪﻯ ﺯﻳﺮ ﻧﻈﺮ ﳏﻤ‪‬ﺪﺣﺴﻦﺧﺎﻥ‬
‫ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﻭ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -١٦‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺍﻳﺎﺩﻯﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﺍﺩﻳﺐﺍﻟﻌﻠﻤﺎﺀﻃﺎﻟﻘﺎﱏ ﺍﺯ ﲨﻠﻪ‬
‫ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ ،‬ﻇﻬﻮﺭ ﺍﳊﻖ ﺟﻠﺪ ﻫﺸﺘﻢ )ﻗﺴﻤﺖ ﺍﻭﻝ(‪ ،‬ﺻﺺ ‪.٤٦٢ -٤٧٨‬‬
‫‪ -١٧‬ﻣﱳ ﺭﺳﺎﻟﻪ ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﺩﺭ ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ﮐﻪ ﺑﮑﻮﺷﺶ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ‬
‫ﺍﻓﻨﺎﻥ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ﺻﺺ ‪.٦٥ -٧٤‬‬
‫ﻼ ﺍﺯ ﻣﺮﺩﻡ ﮐﻮﻓﻪ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬
‫‪ -١٨‬ﺍﺟﺪﺍﺩ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺑﺸﺮﺣﻰ ﮐﻪ ﺧﻮﺩ ﻣﺮﻗﻮﻡ ﺩﺍﺷﺘﻪ ﺍﺻ ﹰ‬
‫ﺷﻴﺦ ﳏﻤ‪‬ﺪﺷﺒﻞ ﺑﻪ ﺗﺼﺮﻳﺢ ﺁﻗﺎ ﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ ﻓﺮﺯﻧﺪ ﺳﻴ‪‬ﺪ ﺩﺭﻭﻳﺶ ﻭ ﺍﻭ ﻓﺮﺯﻧﺪ ﺳﻴ‪‬ﺪ ﺷﺒﻞ ﻭ ﺳﻴ‪‬ﺪ‬
‫ﺷﺒﻞ ﻓﺮﺯﻧﺪ ﺳﻴ‪‬ﺪ ﺷﺮﻳﻒ ﮐﺎﻇﻤﻰ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ ،‬ﺻﺺ‬
‫‪.١٨ -١٩‬‬
‫‪ -١٩‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﺑﻐﺪﺍﺩﻯ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ‬
‫ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ ﺭﺳﺎﻟﻪ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺑﻐﺪﺍﺩﻯ ﺩﺭ ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ﺻﺺ‬
‫‪ ١٨-٢٢‬ﻭ ‪.٤٢ -٤٣‬‬
‫ﺏ‪ -‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ ،‬ﻇﻬﻮﺭ ﺍﳊﻖ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪.٢٥٩ -٢٦٠‬‬
‫ﭖ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ ،‬ﺣﻀﺮﺕ ﺑﺎﺏ ‪ ،‬ﺻﺺ ‪.٦٨٥ -٦٨٦‬‬
‫‪ -٢٠‬ﺳﺎﻝ ﺗﻮﻟﹼﺪ ﺁﻗﺎ ﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ ﺭﺍ ﻓﺮﺯﻧﺪﺵ ﺟﻨﺎﺏ ﻋﻠﯽ ﺍﻓﻨﺪﻯ ﺍﺣﺴﺎﻥ ﳘﺎﻥ ﺳﺎﻝ ‪١٢٥٦‬‬
‫ﻫﺠﺮﻯﻗﻤﺮﻯ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ) ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ﺹ ‪ (٩‬ﻭﻟﮑﻦ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺳﺎﻝ‬
‫ﺗﻮﻟﹼﺪ ﺍﻭ ﺭﺍ ‪ ١٢٥٣‬ﻩ ﻗﻤﺮﻯ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ ) .‬ﻇﻬﻮﺭ ﺍﳊﻖ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.(٢٦٠‬‬
‫‪ -٢١‬ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﺍﺛﺮ ﻗﻠﻢ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺹ ‪.٢٠٣‬‬
‫‪-٢٢‬ﺧﺎﻃﺮﺍﺕ ﺣﺒﻴﺐ ﺹ ‪.١٠‬‬
‫‪ -٢٣‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ ‪ -‬ﮔﻠﭙﺎﻳﮕﺎﱏ‪ ،‬ﺍﺑﻮﺍﻟﻔﻀﻞ‪ .‬ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ‪ .‬ﺹ ‪.٩٨‬‬
‫ﺏ‪ -‬ﺑﻐﺪﺍﺩﻯ‪ ،‬ﺭﺳﺎﻟﻪ ) ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ( ﺹ ‪.١٨‬‬
‫‪ -٢٤‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻣﺆﻟﹼﻒ ﮐﻮﺍﮐﺐ ﺍﻟﺪ‪‬ﺭﻳ‪‬ﻪ ﻭ ﺍﺷﺘﺒﺎﻫﺎﺕ ﺗﺎﺭﻳﺦ ﺍﻭ ﺍﺯ ﲨﻠﻪ‬
‫ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪ :‬ﮐﺘﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ ‪ ،‬ﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ‪ ،‬ﺻﺺ ‪.٥٦ -٥٨‬‬
‫‪ -٢٥‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪Root. Tahirih. p111. :‬‬
‫‪ -٢٦‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪The Baha'i World, Vol 8, pp. 643- 644. :‬‬
‫‪ God Passes By -٢٧‬ﺹ ‪.٣٨٨‬‬
‫‪ -٢٨‬ﺗﺮﲨﻪ ﻋﺒﺎﺭﺍﺕ ﺧﺎﱎ ﺭﻭﺕ ﺍﺯ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﻭ ﮔﺎﻩ ﺑﻪ ﻣﻀﻤﻮﻥ ﺍﺳﺖ‪.‬‬
 ‫‪Garis. Martha Root. pp. 339 -341.‬‬‫‪ -٢٩‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪ -٣٠‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺷﺮﺡ ﺣﻴﺎﺕ ﺍﻳﺎﺩﻯﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ‬
‫ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ God Passes By -‬ﺻﺺ ‪.٣٨٦ -٣٩٤ ،٣٤٤-٣٤٥ ،٣٠٨‬‬
‫ﺏ‪ -‬ﲤﺎﻡ ﻣﱳ " ‪ " Martha Root Lioness at the Threshold‬ﺑﻘﻠﻢ ‪.M. R. Garis‬‬
‫ﭖ‪ The Baha'i World -‬ﺟﻠﺪ ﻫﺸﺘﻢ‪ ،‬ﺻﺺ ‪.٦٤٣ -٦٤٤‬‬
‫‪Gail‬‬ ‫ﺕ‪ -‬ﭘﻴﺸﮕﻔﺘﺎﺭ ﻃﺒﻊ ﺳﺎﻝ ‪ ١٩٨١‬ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺑﻘﻠﻢ ﺧﺎﱎ ﻣﺮﺿﻴ‪‬ﻪ ﮔﻴﻞ‬
‫ﺻﺺ ‪.١ -٢٨‬‬
‫ﺙ‪ -‬ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ ،‬ﺭﺣﻴﻖ ﳐﺘﻮﻡ‪ ،‬ﺟﻠﺪ ﺩﻭﻡ ﺻﺺ ‪.٨٦٧ -٨٧٤‬‬
‫ﺝ‪ -‬ﺍﺭﺑﺎﺏ ﻓﺮﻭﻍ‪ ،‬ﺍﺧﺘﺮﺍﻥ ﺗﺎﺑﺎﻥ ﺟﻠﺪ ﳔﺴﺖ ﺻﺺ ‪.٣٣٣ -٣٤٦‬‬
‫‪ -٣١‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﻪ ﺣﺮﻡ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ) ﻣﺄﺧﺬ‪ :‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ " ﺟﻨﺎﺏ ﻓﺎﺿﻞ‬
‫ﻣﺎﺯﻧﺪﺭﺍﱏ"‪ .‬ﺳﺎﻟﻨﺎﻣﻪ ﺟﻮﺍﻧﺎﻥ ‪‬ﺎﺋﻰ ﺍﻳﺮﺍﻥ ‪ ١١٦ -١١٧‬ﺑﺪﻳﻊ‪ ،‬ﺹ ‪.٢٠٨‬‬
‫‪ -٣٢‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﻪ ﺍﻋﺰﺍﺯ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ‬
‫ﺭﻭﻯ ﻭﻳﻠﻬﻢ ‪ Roy Wilhelm‬ﻣﻨﺪﺭﺝ ﺩﺭ ﻧﺸﺮﻳﻪ ﳒﻢ ﺑﺎﺧﺘﺮ ‪) Star of the West‬ﳎﻠﹼﺪ‬
‫ﻳﺎﺯﺩﻫﻢ ‪ ١٩١٩ -١٩٢١‬ﻣﻴﻼﺩﻯ( ﺹ ‪.٢٥٧‬‬
‫‪ -٣٣‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻇﻬﻮﺭ ﺍﳊﻖ ﺟﻠﺪ ﻫﺸﺘﻢ ) ﻗﺴﻤﺖ ﺩﻭﻡ( ﺻﺺ ‪.٨٢٥ -٨٨١‬‬
‫ﺏ‪ -‬ﺳﻠﻴﻤﺎﱏ‪ ،‬ﻣﺼﺎﺑﻴﺢ ﻫﺪﺍﻳﺖ‪ ،‬ﺟﻠﺪ ﻫﻔﺘﻢ ﺻﺺ ‪.٦٩ -١٤١‬‬
‫ﭖ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ ،‬ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﺻﺺ ‪.٤٨ -٥١‬‬
‫ﺕ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﺳﺎﻟﻨﺎﻣﻪ ﺟﻮﺍﻧﺎﻥ ‪‬ﺎﺋﻰ ﺍﻳﺮﺍﻥ‪ ،‬ﺳﺎﻝ ‪١١٦ -١١٧‬‬
‫ﺑﺪﻳﻊ‪ ،‬ﺻﺺ ‪.٢٠١ -٢١٠‬‬
‫ﺙ‪ .The Baha'i World -‬ﺟﻠﺪ ﭼﻬﺎﺭﺩﻫﻢ ﺻﺺ ‪.٣٣٤ -٣٣٦‬‬
‫‪ -٣٤‬ﻣﺄﺧﺬ‪ :‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ‪ .‬ﺻﺺ ‪.٤٩ -٥٠‬‬
‫‪ -٣٥‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﳏﻤ‪‬ﺪﻋﻠﯽﻣﻠﮏ ﺧﺴﺮﻭﻯ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ‬
‫ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ ،‬ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﺻﺺ ‪.٥١ -٥٢‬‬
‫ﺏ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﺳﺨﲎ ﺑﺎ ﳏﻤ‪‬ﺪﻋﻠﯽ ﻣﻠﮏﺧﺴﺮﻭﻯ‪ .‬ﺁﻫﻨﮓ ﺑﺪﻳﻊ ﺳﺎﻝ ﺑﻴﺴﺖ ﻭ ﻫﺸﺘﻢ‪،‬‬
‫‪١٢٨‬ﺑﺪﻳﻊ‪ ،‬ﴰﺎﺭﻩ ﳔﺴﺖ ﺻﺺ ‪.٢٤-٢٦‬‬
‫ﭖ‪ -‬ﻣﻠﮏ ﺧﺴﺮﻭﻯ‪ ،‬ﺍﻗﻠﻴﻢ ﻧﻮﺭ‪ ،‬ﺻﺺ ﺩ‪-‬ﺝ‪.‬‬
‫‪ -٣٦‬ﻣﻘ ‪‬ﺪﻣﻪ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﺻﻔﺤﻪ ‪.٧‬‬
‫‪ -٣٧‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺩﺭ ﺑﺎﺏ ﮐﺘﺎﺏ ﻧﻘﻄﺔ ﺍﻟﮑﺎﻑ ﻋﻼﻭﻩ ﺑﺮ ﻣﻘﺪ‪‬ﻣﻪ ﻣﻨﻀ ‪‬ﻢ ﺑﻪ ﳘﺎﻥ ﮐﺘﺎﺏ‬
‫) ﺑﻘﻠﻢ ﳏﻤ‪‬ﺪ ﻗﺰﻭﻳﲎ ﻭ ﻇﺎﻫﺮﹰﺍ ﺑﻘﻠﻢ ﺑﺮﺍﻭﻥ( ﻭ ﮐﺘﺎﺏ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ‬
‫"ﺣﻀﺮﺕﺑﺎﺏ" ﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﺻﺺ ‪.٤٤-٤٥‬‬
‫‪ -٣٨‬ﻣﻘﺪ‪‬ﻣﻪ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﺻﻔﺤﻪ ‪.٦‬‬
‫‪ -٣٩‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺩﺭ ﳎﻠﹼﺪ ﭘﻨﺠﻢ ﮐﺘﺎﺏ ﺍﺳﺮﺍﺭﺍﻵﺛﺎﺭ ﺧﺼﻮﺻﻰ ) ﺹ ‪(٢٥٩‬‬
‫ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﻣﻬﺪﻯ ﺭﺍ ﺧﻮﺍﻫﺮ ﺯﺍﺩﻩ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ .‬ﻧﻈﺮ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﺩﺭ‬
‫ﺣﻘﻴﻘﺖ ﻣﺴﺘﻨﺪ ﺑﻪ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﻳﻪ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲﺟﻨﺎﺏ‬
‫ﻣﲑﺯﺍ ﺣﺴﻦ ﺍﺩﻳﺐ ﻃﺎﻟﻘﺎﱏ ﺍﺳﺖ ﮐﻪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﻣﻬﺪﻯ ﮔﻠﭙﺎﻳﮕﺎﱏ ﺭﺍ ﺑﻌﻨﻮﺍﻥ "ﺍﺑﻦ ﺍﺧﺖ"‬
‫ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﻧﺎﻡ ﺑﺮﺩﻩﺍﻧﺪ‪ .‬ﻋﻠﹼﺖ ﺍﻣﺮ ﺍﻳﻨﺴﺖ ﮐﻪ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﻣﺎﺩﺭ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﻣﻬﺪﻯ‬
‫ﳘﺸﲑﻩ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺍﻭ ﺭﺍ ﺑﺰﺭﮒ ﳕﻮﺩﻩﺍﻧﺪ ﻭ ﻟﺬﺍ ﺑﻌﻨﻮﺍﻥ ﺧﻮﺍﻫﺮﺯﺍﺩﻩ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪ ) .‬ﺑﺮﺍﻯ ﺯﻳﺎﺭﺕ ﻟﻮﺡ ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﳎﻠﹼﺪ ﳔﺴﺖ ﺍﺯ ﮐﺘﺎﺏ ﺭﺣﻴﻖ ﳐﺘﻮﻡ‬
‫ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ ،‬ﺻﺺ ‪.(٥٥٤ -٥٥٥‬‬
‫‪ -٤٠‬ﻣﻘﺪ‪‬ﻣﻪ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﺻﺺ ‪.٩-١٠‬‬
‫‪ -٤١‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻣﻬﺮﺍﲞﺎﱏ‪ ،‬ﺯﻧﺪﮔﺎﱏ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﮔﻠﭙﺎﻳﮕﺎﱏ‪ ،‬ﲤﺎﻡ ﻣﱳ‪.‬‬
‫ﺏ‪ -‬ﺍﺻﻔﻬﺎﱏ‪ ،‬ﺣﺎﺝ ﻣﲑﺯﺍﺣﻴﺪﺭﻋﻠﯽ‪ .‬ﺗﺮﲨﻪ ﺍﺣﻮﺍﻝ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ)ﺧﻄﹼﻰ(‪.‬‬
‫ﭖ‪ -‬ﺳﻠﻴﻤﺎﱏ‪ ،‬ﻣﺼﺎﺑﻴﺢ ﻫﺪﺍﻳﺖ‪ ،‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﺺ ‪.٢٣٥ -٢٨٢‬‬
‫‪ -٤٢‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﻣﻬﺪﻯ ﮔﻠﭙﺎﻳﮕﺎﱏ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺳﻠﻴﻤﺎﱏ‪ ،‬ﻣﺼﺎﺑﻴﺢ ﻫﺪﺍﻳﺖ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪.١٨-٦١‬‬
‫ﺏ‪ -‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ ﺟﻠﺪ ﺷﺸﻢ) ﺧﻄﹼﻰ( ﻭ ﺟﻠﺪ ﻫﺸﺘﻢ )ﻗﺴﻤﺖ ﺩﻭﻡ( ﺻﺺ‬
‫‪.١٠٠٤ -١٠١٤‬‬
‫‪ -٤٣‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺧﺎﱎ ﺩﺭﻳﻔﻮﺱ ﺑﺎﺭﱏ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ .The Baha'i World -‬ﺟﻠﺪ ﺷﺎﻧﺰﺩﻫﻢ ) ‪ (١٩٧٣-١٩٧٦‬ﺻﺺ ‪.٥٣٥-٥٣٦‬‬
‫ﺏ‪ -‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊﻖّ‪ .‬ﺟﻠﺪ ﻫﺸﺘﻢ‪) ،‬ﻗﺴﻤﺖ ﺩﻭﻡ( ﺻﺺ ‪.١١٩٤-١١٩٥‬‬
‫ﭖ‪ -‬ﻣﻘﺎﻟﻪ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻳﻮﮔﻮ ﺟﻴﺎﭼﺮﻯ ‪ Ugo Giachery‬ﺩﺭ ﳎﻠﹼﻪ ‪La Pensee‬‬
‫‪ Baha'ie‬ﴰﺎﺭﻩ ‪ ٥٦‬ﻣﻮﺭ‪‬ﺥ ﺷﺸﻢ ﺟﻮﻥ ‪.١٩٧٦‬‬
‫‪ -٤٤‬ﺗﺮﲨﻪ ﺍﺯ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭﺍﺳﺖ‪ .‬ﺗﺮﲨﻪ ﲞﺸﻬﺎﻯ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﻳﻦ ﺍﺛﺮ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺣﺎﺿﺮ‬
‫ﺁﻣﺪﻩ ﻧﻴﺰ ﺍﺯ ﻧﮕﺎﺭﻧﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٤٥‬ﺧﺎﱎ ﺑﺎﺭﱏ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺷﺘﺒﺎﻫﹰﺎ ﻧﺎﻡ ﻣﺮﺿﻴ‪‬ﻪ ﺧﻮﺍﻫﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﻓﺎﻃﻤﻪ ﺫﮐﺮ ﻣﻴﮑﻨﺪ‪.‬‬
‫‪ -٤٦‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺑﺮﺍﺩﺭ ﺣﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﺆﻣﻦ ﮔﺮﺩﻳﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﺧﺎﱎ ﺑﺎﺭﱏ ﺩﺭ ﺧﺎﲤﻪ ﺩﺭﺍﻡ ﻃﺎﻫﺮﻩ ﻭ ﻃ ‪‬ﻰ ﺑﻴﺎﻥ ﺷﺨﺼﻴ‪‬ﺎﺕ ﺗﺎﺭﳜﻰ ﺩﺭ ﳕﺎﻳﺶ‬
‫ﺍﺷﺘﺒﺎﻫﹰﺎ ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺭﺍ ﺩﴰﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﻴﺨﻮﺍﻧﺪ‪.‬‬
‫‪ -٤٧‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯﺍﺣﻮﺍﻝ ﻭﺁﺛﺎﺭ ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪﺗﻘﻰﺧﺎﻥ ﺳﭙﻬﺮ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ‪ .‬ﺻﺺ ‪.٥٩-٦١‬‬
‫ﺏ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﻣﻨﺎﺑﻊ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ‪‬ﺎﺋﻰ‪ .‬ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﺟﻠﺪ ﻫﻔﺘﻢ‬
‫ﺻﺺ ‪.١٠٢-١٠٤‬‬
‫‪ -٤٨‬ﺍﺻﻞ ﮐﺘﺎﺏ ﺭﻭﺿﺔ ﺍﻟﺼ‪‬ﻔﺎﺀ ﺑﻘﻠﻢ ﳏﻤ‪‬ﺪ ﺑﻦ ﺧﺎﻭﻧﺪﺷﺎﻩ ﺍﺑﻦ ﳏﻤﻮﺩ ﻭ ﻣﻌﺮﻭﻑ ﺑﻪ ﻣﲑﺧﻮﺍﻧﺪ‬
‫) ﻣﺘﻮ‪‬ﰱ ﺑﺴﺎﻝ ‪ ٩٠٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ﺑﺎ ‪١٤٩٨‬ﻣﻴﻼﺩﻯ( ﺍﺳﺖ ﺍﻳﻦ ﮐﺘﺎﺏ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ‬
‫ﻭ ﺍﻳﺮﺍﻥ ﺗﺎ ﺍﻳ‪‬ﺎﻡ ﺳﻠﻄﺎﻥ ﺑﺎﻳﻘﺮﺍ ﺩﺭ ﻫﻔﺖ ﳎﻠﹼﺪ ﺍﺳﺖ‪ .‬ﺭﺿﺎﻗﻠﯽﺧﺎﻥ ﻫﺪﺍﻳﺖ ﺳﻪ ﳎﻠﹼﺪ ﺩﻳﮕﺮ ﺑﺮ ﺁﻥ‬
‫ﺍﻓﺰﻭﺩﻩ ﻭ ﻭﻗﺎﻳﻊ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺭﺍ ﺗﺎ ﺍﻳ‪‬ﺎﻡ ﺧﻮﻳﺶ ﺑﻨﮕﺎﺭﺵ ﺩﺭ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٤٩‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺭﺿﺎﻗﻠﯽﺧﺎﻥ ﻫﺪﺍﻳﺖ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
 ‫ﺍﻟﻒ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ‪ .‬ﺻﺺ ‪.٦١ -٦٢‬‬
‫ﺏ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﻣﻨﺎﺑﻊ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ‪‬ﺎﺋﻰ‪ .‬ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﳎﻠﹼﺪ ﻫﻔﺘﻢ‪،‬‬
‫ﺻﺺ ‪.١٠٤-١٠٥‬‬
‫‪ -٥٠‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺣﻘﺎﻳﻖ ﻧﮕﺎﺭ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻣﻨﺎﺑﻊ ﺑﺎﻻ‬
‫ﺑﺘﺮﺗﻴﺐ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺻﻔﺤﻪ ‪.٦٥‬‬
‫ﺏ‪ -‬ﺻﻔﺤﻪ ‪.١٠٥‬‬
‫‪ -٥١‬ﻧﺎﻡ ﮐﺘﺎﺏ " ﺧﲑﺍﺕ ﺣﺴﺎﻥ ﰲ ﺗﺮﲨﺔ ﻣﺸﺎﻫﲑ ﺍﻟﻨ‪‬ﺴﻮﺍﻥ" ﺍﺳﺖ ﻭ ﺩﺭ ﺳﻪ ﳎﻠﹼﺪ ﻃ ‪‬ﻰ‬
‫ﺳﺎﳍﺎﻯ ‪ ١٣٠٤-١٣٠٧‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٥٢‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﳏﻤ‪‬ﺪ ﺣﺴﻦﺧﺎﻥ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ‬
‫ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻣﻨﺎﺑﻊ ﺑﺎﻻ) ﺯﻳﺮﻧﻮﻳﺲ ‪:(٤٩‬‬
‫ﺍﻟﻒ‪ -‬ﺻﺺ ‪.٦٤-٦٥‬‬
‫ﺏ‪ -‬ﺻﺺ ‪.١٠٥-١٠٦‬‬
‫‪ -٥٣‬ﳏﻤ‪‬ﺪ ﻗﺰﻭﻳﲎ ﺩﺭ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺧﻮﺩ ﲢﺖ ﻋﻨﻮﺍﻥ " ﻭﻓﻴ‪‬ﺎﺕ ﻣﻌﺎﺻﺮﻳﻦ" ﺗﺎﺭﻳﺦ ﻭﻓﺎﺕ‬
‫ﺯﻋﻴﻢﺍﻟﺪ‪‬ﻭﻟﻪ ﺭﺍ ﭼﻬﺎﺭﻡ ﳏﺮ‪‬ﻡ ‪ ١٣٣٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ) ﻟﻐﺖ ﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ‪ .‬ﺫﻳﻞ ﺯﻋﻴﻢ‬
‫ﺍﻟﺪ‪‬ﻭﻟﻪ(‪ .‬ﺍﻣ‪‬ﺎ ﺩﺭ ﲞﺶ ﺍﻋﻼﻡ ﻓﺮﻫﻨﮓ ﻣﻌﲔ ) ﺟﻠﺪ ﭘﻨﺠﻢ ﺹ ‪ (٦٥١‬ﺗﺎﺭﻳﺦ ﻭﻓﺎﺕ ﻧﺎﻣﱪﺩﻩ‬
‫‪ ١٣٢٣‬ﻩ ﻗﻤﺮﻯ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٥٤‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺯﻋﻴﻢﺍﻟﺪ‪‬ﻭﻟﻪ ﻭ ﳏﺘﻮﺍﻯ ﻣﻔﺘﺎﺡ ﺑﺎﺏﺍﻻﺑﻮﺍﺏ ﺍﺯ ﲨﻠﻪ‬
‫ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ‪ .‬ﺻﺺ ‪.٦٢-٦٣‬‬
‫ﺏ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﻣﻨﺎﺑﻊ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ‪‬ﺎﺋﻰ‪ .‬ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﳎﻠﹼﺪ ﻫﻔﺘﻢ‪ ،‬ﺹ‬
‫‪.١٠٧‬‬
‫ﭖ‪ -‬ﺑﺮﺍﻭﻥ ‪Browne‬‬
‫‪ Materials for the Study of The Babi Religion.‬ﺹ‪.١٩١‬‬
‫‪ -٥٥‬ﺍﺯ ﻣﱳ ﺍﺻﻠﯽ ﮐﺘﺎﺏ ﺗﺎﺭﻳﺦ ﻣﲑﺯﺍﺍﲪﺪ ﺗﻨﻬﺎ ﲞﺶ ﻣﺮﺑﻮﻁ ﺑﻪﻣﲑﺯﺍﺗﻘﻰﺧﺎﻥﺍﻣﲑ ﮐﺒﲑ ﻭﺳﻴﻠﻪ‬
‫ﺁﻗﺎ ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪ ﺧﺎﻥ ‪‬ﺎﺩﺭ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -٥٦‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﺋﻴﺪ ﺑﻪ‪:‬‬
‫‪Khan Bahadur. Some notes on Babism. Journal of the Royal Asiatic Society,‬‬
‫‪July 1927, pp. 443-469‬‬
‫‪ -٥٧‬ﮐﺘﺎﺏ ﺣﺪﻳﻘﺔ ﺍﻟﺸ‪‬ﻌﺮﺍ ﮐﻪ ﺣﺎﻭﻯ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺑﻴﺶ ﺍﺯ ﭼﻬﺎﺭ ﺻﺪ ﺗﻦ ﺍﺯ ﺷﻌﺮﺍﻯ‬
‫ﻣﺮﺩ ﻭ ﻧٌﻪ ﺷﺎﻋﺮﻩ ﺍﺳﺖ ﺑﺎ ﺗﺼﺤﻴﺢ‪ ،‬ﺗﮑﻤﻴﻞ ﻭ ﲢﺸﻴﻪ ﻋﺒﺪﺍﳊﺴﲔ ﻧﻮﺍﺋﻰ ﻭﺳﻴﻠﻪ ﭼﺎﭖ ﺯﺭ‪‬ﻳﻦ ﺩﺭ‬
‫ﺳﺎﻝ ‪ ١٣٦٤‬ﴰﺴﻰ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺷﻌﺮ ﺯﻳﺮ ﺍﺯ ﺍﻳﺸﻴﮏ ﺁﻗﺎﺳﻰ ﺍﺳﺖ ﮐﻪ‬
‫ﺧﻮﺩ ﺩﺭ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﻭ ﺩﺭ ﺿﻤﻦ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﻋﺎﺻﻢ ﺳﻨﻨﺪﺟﻰ ﺩﺭﺝ ﮐﺮﺩﻩ ﺍﺳﺖ‪:‬‬
‫ﻏﲑ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﮐﺠﺎ ﺩﺍﻧﻴﻢ ﻣﺎ‬ ‫ﺩﺭ ﻭﺟﻮﺩ ﺧﻮﺩ ﭼﻮ ﺣﲑﺍﻧﻴﻢ ﻣﺎ‬
‫ﳘﭽﻮﮔﻮ ﺩﺭ ﺣﮑﻢ ﭼﻮﮔﺎﻧﻴﻢﻣﺎ‬ ‫ﺁﻧﻘﺪﺭ ﺩﺍﻧﻴﻢ ﮐﺎﻧﺪﺭ ﺍﻳﻦ ﺑﺴﺎﻁ‬
‫ﭼﻮﻥ ﺧﺴﻰ ﭘﻴﻮﺳﺘﻪﮔﺮﺩﺍﻧﻴﻢ ﻣﺎ‬ ‫ﻋﺮﺻﻪﻫﺴﱴﭼﻮﮔﺮﺩﺍﺏ ﺍﻧﺪﺭﺁﻥ‬
‫ﮐﻰﺗﻮﺍﻥ ﺯﻳﻦ ﲝﺮ ﺑﺮﻫﺎﻧﻴﻢ ﻣﺎ‬ ‫ﺑﺎ ﭼﻨﲔ ﰉﺍﺧﺘﻴﺎﺭﻯ ﺧﻮﻳﺶ ﺭﺍ‬
‫ﺗﺎ ﺑﻪﺧﻮﺍﻥ ﺩﻫﺮ ﻣﻬﻤﺎﻧﻴﻢ ﻣﺎ‬ ‫ﻣﺎﺣﻀﺮ ﻧﺒﻮﺩ ﺑﻪﻏﲑﺍﺯﺧﻮﻥ ﺩﻝ‬
‫ﺯﻳﻦ ﺟﻬﺎﻥ ﺗﻨﮓ ﲜﻬﺎﻧﻴﻢ ﻣﺎ‬ ‫ﺧﻮﺵﺑﻮﺩﺁﻧﺪﻡﮐﻪ ﺭ‪‬ﺧﺶ ﺭﻭﺡﺭﺍ‬
‫ﺧﻮﻳﺸﱳ ﺭﺍ ﻗﺪﺭ ﺍﮔﺮ ﺩﺍﻧﻴﻢﻣﺎ‬ ‫ﺍﺯﻣ‪‬ﻠﮏﰉﺷﮏﲜﺎﻩﺍﻓﺰﻭﻥﺷﻮﱘ‬
‫ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺣﺎﺝ ﻣﲑﺯﺍ ﺍﲪﺪ ﺍﻳﺸﻴﮏ ﺁﻗﺎﺳﻰ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ‬
‫ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﻣﻨﺎﺑﻊ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ‪‬ﺎﺋﻰ‪ .‬ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﳎﻠﹼﺪ ﻫﻔﺘﻢ‪،‬‬
‫ﺻﺺ ‪.١٠٧-١٠٨‬‬
‫ﺏ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ‪ ،‬ﺻﺺ ‪.١١٣٩-١١٤٠‬‬
‫ﭖ‪ -‬ﺣﻘﻴﻘﺖ) ﺭﻓﻴﻊ(‪ .‬ﻬﻧﻀﺖﻫﺎﻯ ﻓﮑﺮﻯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭ ﺩﻭﺭﻩ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ‪ .‬ﲞﺶ ﳔﺴﺖ‪،‬‬
‫ﺻﺺ‪.٥١٣-٣١٦‬‬
‫‪ -٥٨‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐﺁﺑﺎﺩﻯ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
 ‫ﺍﻟﻒ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﺺ ‪.٧-١٧‬‬
‫ﺏ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﻣﻨﺎﺑﻊ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ‪‬ﺎﺋﻰ‪ .‬ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﺟﻠﺪ ﻫﻔﺘﻢ‪،‬‬
‫ﺻﺺ ‪.١٠٩-١١٠‬‬
‫ﭖ‪ -‬ﻣﻬﺪﻭﻯ‪ .‬ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻣﻌﺎﺻﺮ ﺍﺻﻔﻬﺎﻥ‪ .‬ﺻﻔﺤﻪ ‪.٤٥٨‬‬
‫‪ -٥٩‬ﺟﻼﻝﺍﻟﺪ‪‬ﻳﻦ ﳘﺎﺋﻰ ﻣﺘﺨﻠﹼﺺ ﺑﻪ ﺳﻨﺎﺋﻰ ﺍﺳﺘﺎﺩ ﺳﺎﺑﻖ ﺩﺍﻧﺸﮕﺎﻩ ﻃﻬﺮﺍﻥ ﺩﺭ ﺭﺛﺎﺀ ﻭ ﺗﺎﺭﻳﺦ‬
‫ﻭﻓﺎﺕ ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐﺁﺑﺎﺩﻯ ﻭ ﺗﻮﺻﻴﻒ ﮐﺘﺎﺏ ﻣﮑﺎﺭﻡﺍﻵﺛﺎﺭ ﭼﻨﲔ ﺳﺮﻭﺩﻩ ﺍﺳﺖ‪:‬‬
‫ﺍﺯ ﺩﺍﺭﻓﻨﺎ ﺭﺣﻠﺖ ﺯﻯﻋﺎﱂ ﺑﺎﻗﻰ ﮐﺮﺩ‬
‫ﺁﻥ ﻋﺎﱂ ﺭﺑ‪‬ﺎﱏ ﮐﺶ ﻧﺎﻡ ﻣﻌﻠﹼﺨﻢ ﺑﻮﺩ‬
‫ﻫﻢﺻﺎﺣﺐﺧﻠﻖﻧﻴﮏﻫﻢﺻﺎﺣﺐﺭﻭﺡﭘﺎﮎ‬
‫ﻫﻢﻣﺆﻣﻦﺑﺎﺗﻘﻮﻯﻫﻢ ﻋﺎﺭﻑﻋﺎﱂﺑﻮﺩ‬
‫ﺗﺎﺭﻳﺦ ﺭﺟﺎﻟﺶ ﺩﺍﺩ ﺁﻭﺍﺯﻩ ﺩﺭ ﺍﺳﭙﺎﻫﺎﻥ‬
‫ﭼﻮﻧﺎﻧﮑﻪ ﺑﻪﻧﻴﺸﺎﺑﻮﺭﲰﻌﺎﱏﻭﺣﺎﮐﻢ ﺑﻮﺩ‬
‫ﻟﻔﻆ ﻭ ﻗﻠﻢ ﺻﺪﻗﺶ ﺍﻧﺪﺭ ﺭﻭﺵ ﲢﻘﻴﻖ‬
‫ﺍﺯﮐﺬﺏﻭﻏﺮﺽﺧﺎﻟﯽﻭﺯﺷﺎﺋﺒﻪﺳﺎﱂ ﺑﻮﺩ‬
‫ﺗﺄﻟﻴﻒ ﻣﮑﺎﺭﻡﮐﺮﺩ ﺍﺯ ﺁﺛﺎﺭ ﺭﺟﺎﻝ ﻋﻬﺪ‬
‫ﺁﻧﮕﻮﻧﻪ ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺩﺭ ﻓ ‪‬ﻦ ﺗﺮﺍﺟﻢ ﺑﻮﺩ‬
‫ﺗﺎﺭﻳﺦ ﻭﻓﺎﺕ ﺍﻭ ﭘﺮﺳﻴﺪ ﺳﻨﺎ ﺍﺯ ﻣﻦ‬
‫ﮔﻔﺘﻢﮐﻪﻣﻌﻠﹼﻢ ﺭﺍﺁﺛﺎﺭﻣﮑﺎﺭﻡﺑﻮﺩ‪١٣٩٦‬‬
‫‪ -٦٠‬ﺑﺮﺧﻰ ﺍﺯ ﺁﺛﺎﺭ ﺩﮐﺘﺮ ﻋﻠﯽ ﺍﻟﻮﺭﺩﻯ ﻋﻼﻭﻩ ﺑﺮ ﶈﺎﺕﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ ﺑﺘﺮﺗﻴﺐ ﺳﺎﻝ ﻃﺒﻊ ﻋﺒﺎﺭﺗﻨﺪ‬
‫ﺍﺯ‪:‬‬
‫ﻯ‬
‫ﺷﺨﺼﻴ‪‬ﺔ ﺍﻟﻔﺮﺩ ﺍﻟﻌﺮﺍﻗﻰ )‪ ١٩٥١‬ﻡ( ﻭﻋﺎﻅ ﺍﻟﺴﻼﻃﲔ )‪١٩٥٤‬ﻡ( ﻣﻬﺰﻟﺔ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮ ‪‬‬
‫)‪١٩٥٥‬ﻡ( ﺍﺳﻄﻮﺭﺓ ﺍﻻﺩﺏ ﺍﻟﺮ‪‬ﻓﻴﻊ )‪١٩٥٧‬ﻡ( ﺍﻻﺣﻼﻡ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭ ﺍﻟﻌﻘﻴﺪﻩ )‪١٩٥٩‬ﻡ( ﻣﻨﻄﻖ‬
‫ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪١٩٦٢)...‬ﻡ( ﺩﺭﺍﺳﺔﻩ ﰱ ﻃﺒﻴﻌﺔ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻌﺮﺍﻗﻰ )‪١٩٦٥‬ﻡ(‪.‬‬
‫‪ -٦١‬ﺩﮐﺘﺮ ﺍﻟﻮﺭﺩﻯ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﭼﻨﲔ ﻣﻴﻨﻮﻳﺴﺪ‪ " :‬ﺍ ﹼﻥ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻦ ﻗﺮ‪‬ﺓ ﺍﻟﻌﲔ‬
‫ﺣﺼﻠﺖ ﻋﻠﻴﻬﺎ ﻣﻦ ﻣﺼﺎﺩﺭ ﳐﺘﻠﻔﻪ ﻭ ﻗﺪ ﺍﺳﺘﻔﺪﺕ ﺑﺼﻮﺭﺓ ﺧﺎﺻ‪‬ﺔ ﻣﻦ ﮐﺘﺎﺏ ﳐﻄﻮﻁ ﺑﻘﻠﻢ ﻋﺒ‪‬ﻮﺩ‬
‫ﺍﻟﺼ‪‬ﺎﳊﻰ ﻋﻨﻮﺍﻧﻪ" ﻗﺮ‪‬ﺓ ﺍﻟﻌﲔ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﻭ ﻭﺍﻗﻌﻬﺎ" ﻭ ﳑ‪‬ﺎ ﳚﺪ ﺫﮐﺮﻩ ﺍ ﹼﻥ ﻫﺬﺍ ﺍﻟﮑﺎﺗﺐ ﻫﻮ ﻣﻦ‬
‫ﺍﺳﺮﺓ ﺍﻟﱪﻏﺎﱏ ﻭ ﻣﻦ ﺍﻗﺮﺑﺎﺀ ﻗﺮ‪‬ﺓ ﺍﻟﻌﲔ" ) ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ .‬ﺟﺰﺀﺛﺎﱏ‪ ،‬ﺹ ‪ ١٥٤‬ﺯﻳﺮ ﻧﻮﻳﺲ ﴰﺎﺭﻩ‬
‫‪.(١‬‬
‫‪ -٦٢‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.١٨٩‬‬
‫‪ -٦٣‬ﻣﻔﺎﺩ ﻭ ﺧﻼﺻﻪ ﺑﻴﺎﻥ ﺩﮐﺘﺮ ﺍﻟﻮﺭﺩﻯ‪ .‬ﻋﲔ ﺑﻴﺎﻥ ﺍﻭ ﭼﻨﲔ ﺍﺳﺖ‪ ..." :‬ﻫﻰ ﻗﺪ ﻇﻬﺮﺕ ﰱ‬
‫ﻏﲑ ﺯﻣﺎﻬﻧﺎ ﺍﻭ ﻫﻲ ﺳﺒﻘﺖ ﺯﻣﺎﻬﻧﺎ ﲟﺄﺓﻩ ﺳﻨﺔ ﻋﻠﻰ ﺍﻗﹼﻞ ﺗﻘﺪﻳﺮ‪ .‬ﻓﻬﻰ ﻟﻮ ﮐﺎﻧﺖ ﻗﺪ ﻧﺸﺄﺕ ﰱ ﻋﺼﺮﻧﺎ‬
‫ﻫﺬﺍ‪...‬ﺭﺑ‪‬ﻤﺎ ﮐﺎﻧﺖ ﺍﻋﻈﻢ ﺍﻣﺮﺃﺓ ﰱ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ" ) ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ‪.(١٩٠‬‬
‫‪ -٦٤‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺍﺯ ﲨﻠﻪ ﺑﻪ ﻧﻮﺷﺘﻪ ﺍﻭ ﲢﺖ ﻋﻨﻮﺍﻥ " ﻫﮑﺬﺍ ﻗﺘﻠﻮﺍ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ" ﺩﺭ ﻣﻨﺸﻮﺭﺍﺕ‬
‫ﺍﳉﻤﻞ ﻃﺒﻊ ﮐﻠﻦ ﺳﺎﻝ ‪.١٩٩١‬‬
‫‪ -٦٥‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Browne. A Traveller's Narrative. Vol. 2, pp. X-XI.‬‬
‫‪ -٦٦‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Balyuzi. E.G. Browne and The Baha'i Faith. pp. 121-122.‬‬
‫‪ -٦٧‬ﭘﺮﻭﻓﺴﻮﺭ ﺑﺮﺍﻭﻥ ﻫﻨﮕﺎﻡ ﺗﺮﲨﻪ ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ ﺁﮔﺎﻫﻰ ﻧﺪﺍﺷﺖ ﮐﻪ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ‬
‫ﺍﺛﺮ ﻗﻠﻢ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺍﺳﺖ‪ .‬ﻭﻟﻴﮑﻦ ﺑﻌﺪﹰﺍ ﺍﺯ ﺍﻳﻦ ﺍﻣﺮ ﺍﻃﹼﻼﻉ ﻳﺎﻓﺖ ) ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‬
‫ﺻﻔﺤﻪ ‪ XXXI‬ﻣﻘﺪ‪‬ﻣﻪ ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺎﺭﻳﺦ ﻣﲑﺯﺍ ﺣﺴﲔ ﳘﺪﺍﱏ‪New History of The .‬‬
‫)‪.(Bab‬‬
‫‪ -٦٨‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Browne. A Traveller's Narrative. Vol. 2, p. 309.‬‬
‫ﻋﲔ ﺑﻴﺎﻥ ﺑﺮﺍﻭﻥ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫‪"The Appearance of such a woman as Kurratu'l-Ayn is in any country and‬‬
‫‪any age a rare phenomenon, but in such a country as Persia it is a prodigy-‬‬
‫‪nay, almost a miracle . . . Had the Babi religion no other claim to greatness,‬‬
‫"‪this were sufficent, that it produced a heroine like Kurratu'l-Ayn.‬‬
‫‪ -٦٩‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺍﻳﻦ ﺍﻓﺴﺮ ﺍﺗﺮﻳﺸﻰ ﻭ ﳏﺘﻮﺍﻯ ﻧﺎﻣﻪ ﺍﻭ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ "‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ" ﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﺻﺺ ‪.٥٦٠٦-٦٠٧‬‬
‫‪ -٧٠‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Browne. Materials for the Study of the Babi Rligion. pp. 256-271.‬‬
‫‪ -٧١‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٢٧١‬‬
‫‪-٧٢‬ﺷﻴﻞ ﺳﻴﺎﺳﺘﻤﺪﺍﺭ ﻭ ﺍﻓﺴﺮ ﺍﻧﮕﻠﻴﺴﻰ )‪١٨٠٣-١٨٧١‬ﻡ( ﭼﻨﺪ ﺳﺎﻝ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﺄﻣﻮﺭﻳ‪‬ﺖ‬
‫ﻧﻈﺎﻣﻰ ﻭ ﺳﻴﺎﺳﻰ ﺩﺍﺷﺖ‪ .‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﳏﺘﻮﺍﻯ ﺑﺮﺧﻰ ﺍﺯ ﻣﮑﺎﺗﺒﺎﺕ ﺍﻭ ﺩﺭ ﺧﺼﻮﺹ ﺷﻬﺎﺩﺕ‬
‫ﺑﺎﺑﻴﺎﻥ ﺧﺼﻮﺻﹰﺎ ﻧﺎﻣﻪ ﻣﻮﺭ‪‬ﺥ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ ﺁﮔﺴﺖ ‪ ) ١٨٥٢‬ﭼﻨﺪ ﺭﻭﺯ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ‬
‫ﻃﺎﻫﺮﻩ( ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Momen. The Babi and Baha'i Religions. pp. 134-135.‬‬
‫‪ -٧٣‬ﺧﺎﱎ ﻣﺮﻯ ﺷﻴﻞ )ﺩﺭ ﮔﺬﺷﺘﻪ ﺑﺴﺎﻝ ‪١٨٦٩‬ﻡ( ﻧﻴﺰ ﮐﻪ ﭼﻨﺪ ﺳﺎﻝ ﺑﺎ ﺷﻮﻫﺮﺵ ﺩﺭ ﺍﻳﺮﺍﻥ‬
‫ﺑﻮﺩﻩ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﮔﺰﺍﺭﺷﻬﺎﻯ ﺷﻮﻫﺮﺵ ﻭ ﻣﺸﺎﻫﺪﺍﺕ ﺷﺨﺼﻰ ﻭ ﺍﻃﹼﻼﻋﺎﺕ ﻣﮑﺘﺴﺒﻪ ﺑﻪ ﺗﺄﻟﻴﻒ‬
‫ﮐﺘﺎﰉ ﲢﺖ ﻋﻨﻮﺍﻥ ‪) Glimpses of life and manners in Persia‬ﻧﻈﺮﻯ ﺍﲨﺎﻟﯽ ﺑﺰﻧﺪﮔﻰ ﻭ‬
‫ﺭﻓﺘﺎﺭ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ( ﭘﺮﺩﺍﺧﺘﻪ ﮐﻪ ﺩﺭ ﺁﻥ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﺕ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺩﺭ‬
‫ﺳﺎﻝ ‪)١٨٥٦‬ﭼﻬﺎﺭ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ( ﺩﺭ ﻟﻨﺪﻥ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٧٤‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﻧﻴﺰ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻌﻨﻮﺍﻥ " ﻧﺒﻴ‪‬ﻪ ﺯﻳﺒﺎﻯ ﻗﺰﻭﻳﻦ" ‪The fair prophetess‬‬
‫)‪ of Kazoeen( Qazwin‬ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٧٥‬ﺑﻨﻴﺎﻣﲔ ﺟﺎﻭﺕ ) ‪١٨١٧-١٩٩٣‬ﻡ( ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﺁﮐﺴﻔﻮﺭﺩ ﺍﺯ ﻣﺬﻫﺒﻴ‪‬ﻮﻥ ﲡﺪ‪‬ﺩ ﺧﻮﺍﻩ‬
‫ﻭ ﺍﺯ ﭼﻬﺮﻩﻫﺎﻯ ﻣﻌﺮﻭﻑ ﺩﺍﻧﺸﮕﺎﻫﻰ ﺍﻧﮕﻠﺴﺘﺎﻥ ﻭ ﻃﺮﻓﺪﺍﺭ ﺟﺪ‪‬ﻯ ﻭﺭﻭﺩ ﺯﻧﺎﻥ ﺑﺪﺍﻧﺸﮕﺎﻩ ﻣﺬﮐﻮﺭ‬
‫ﺑﻮﺩ‪.‬‬
‫‪ -٧٦‬ﺳﺮ ﻭﺍﻟﻨﺘﺎﻳﻦ ﭼﲑﻝ ) ‪ (١٨٥٢-١٩٢٩‬ﺭﻭﺯﻧﺎﻣﻪ ﻧﮕﺎﺭ ﻣﻌﺮﻭﻑ ﺍﻧﮕﻠﻴﺴﻰ ﮐﻪ ﺑﻪ ﺍﻳﺮﺍﻥ ﻭ‬
‫ﺍﺭﺽ ﺍﻗﺪﺱ ﻧﻴﺰ ﺳﻔﺮ ﮐﺮﺩ ﻭ ﺩﺭ ﻣﻘﺎﻻﺕ ﻭ ﺁﺛﺎﺭ ﺧﻮﺩ ﻭ ﺍﺯ ﲨﻠﻪ ﮐﺘﺎﺏ "ﻣﺴﺄﻟﻪ ﺧﺎﻭﺭ ﻣﻴﺎﻧﻪ‬
‫‪ "The Middle Eastern Question‬ﺍﺯ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲡﻠﻴﻞ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٧٧‬ﺳﺮ ﻓﺮﺍﻧﺴﻴﺲ ﻳﺎﻧﮓﻫﺎﺯﺑﻨﺪ)‪١٨٦٣-١٩٤٢‬ﻡ( ﮐﺎﺷﻒ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﺍﻧﮕﻠﻴﺴﻰ ﺩﺭ ﻣﻘﺎﻻﺕ‬
‫ﺧﻮﻳﺶ ﻭ ﻧﻴﺰ ﺩﺭ ﺳﺎﻝ ‪ ١٨٩٣‬ﺩﺭ ﭘﺎﺭﳌﺎﻥ ﺟﻬﺎﱏ ﺍﺩﻳﺎﻥ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲡﻠﻴﻞ ﻓﺮﺍﻭﺍﻥ ﮐﺮﺩﻩ‬
‫ﱃﺍﻣﺮﺍﷲ ﻧﻈﺮ ﺍﻭ ﺭﺍ ﺭﺍﺟﻊ ﺑﻪ ﻃﺎﻫﺮﻩ ﺍﺯ ﮐﺘﺎﺑﺶ ‪) The Gleam‬ﺻﺺ ‪-٢٠٣‬‬ ‫ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻭ ﹼ‬
‫‪ (٢٠٢‬ﺩﺭ ﺯﻳﺮ ﻧﻮﻳﺲ ﺻﻔﺤﻪ ‪ ٦٢٩‬ﮐﺘﺎﺏ ‪ The Dawn Breakers‬ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬‬
‫‪ -٧٨‬ﻟﹲﺮﺩ ﮐﺮﺯﻥ) ‪١٨٥٩-١٩٢٥‬ﻡ(ﺍﺯ ﺑﺮﺟﺴﺘﻪ ﺗﺮﻳﻦ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺑﻮﺩ ﻭ ﻣﺪ‪‬ﺗﻰ‬
‫ﲰﺖ ﻧﺎﻳﺐ ﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺭﺍ ﺩﺍﺷﺖ‪ .‬ﻭﻯ ﺩﺭ ﺳﺎﻝ ‪ ١٨٨٩‬ﺑﻪ ﺍﻳﺮﺍﻥ ﺳﻔﺮ ﮐﺮﺩ ﻭ‬
‫‪Persia and The‬‬ ‫ﻣﺸﺎﻫﺪﺍﺕ ﻭ ﺍﻃﺨ‪‬ﻼﻋﺎﺕ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ " ﺍﻳﺮﺍﻥ ﻭ ﻣﺴﺄﻟﻪ ﺍﻳﺮﺍﱏ‬
‫‪ " Persian Question‬ﻭ ﻣﻘﺎﻻﺕ ﺧﻮﻳﺶ ﺍﻧﺘﺸﺎﺭ ﺩﺍﺩ‪ .‬ﻟﹲﺮﺩﮐﺮﺯﻥ ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﺩ ﻭ ﺍﺯ ﲨﻠﻪ‬
‫ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﺍﺯ ﺍﻣﺮﺑﺪﻳﻊ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲡﻠﻴﻞ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭ ﻣﻴﮕﻮﻳﺪ ﺟﺎﻧﻔﺸﺎﱏ ﺯﺭ‪‬ﻳﻦﺗﺎﺝ‬
‫ﺷﺎﻋﺮﻩ ﻗﺰﻭﻳﻦ ﻳﮑﻰ ﺍﺯ ﻣﺆﺛﹼﺮﺗﺮﻳﻦ ﻭﻗﺎﻳﻊ ﺩﺭ ﺗﺎﺭﻳﺦ ﺟﺪﻳﺪ ﺍﺳﺖ‪.‬‬
‫‪ -٧٩‬ﻭﺍﺗﺴﻮﻥ ) ﺩﺭ ﮔﺬﺷﺘﻪ ﺑﺴﺎﻝ ‪ ١٨٩٢‬ﻡ( ﺩﻳﭙﻠﻤﺎﺕ ﺍﻧﮕﻠﻴﺴﻰ ﺳﺎﳍﺎ ﺩﺭ ﮐﺸﻮﺭﻫﺎﻯ ﳐﺘﻠﻒ‬
‫ﺟﻬﺎﻥ ﺩﺭ ﺧﺪﻣﺖ ﻭﺯﺍﺭﺕ ﺍﻣﻮﺭ ﺧﺎﺭﺟﻪ ﺍﻧﮕﻠﺴﺘﺎﻥ ﺑﻮﺩﻩ ﻭ ﻣﺪ‪‬ﺗﻰ ﻧﻴﺰ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﺄﻣﻮﺭﻳ‪‬ﺖ‬
‫ﺳﻴﺎﺳﻰ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﺍﻭ ﲢﺖ ﻋﻨﻮﺍﻥ "ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ‪ "History of Persia...‬ﺣﺎﻭﻯ ﺑﻴﺎﻥ‬
‫ﺗﺎﺭﻳﺦ ﺳﺮﺯﻣﲔ ﺍﻳﺮﺍﻥ ﺍﺯ ﺍﻳ‪‬ﺎﻡ ﺑﺎﺳﺘﺎﻥ ﺗﺎ ﺳﺎﻝ ‪ ١٨٥٨‬ﺍﺳﺖ‪ .‬ﻣﺆﻟﹼﻒ ﺩﺭ ﺻﻔﺤﺎﺕ ‪٣٤٧-٤١٠‬‬
‫ﻃﺒﻊ ﻟﻨﺪﻥ ) ﺳﺎﻝ ‪ (١٨٦٦‬ﺑﻪ ﺣﻮﺍﺩﺙ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﺩﺭ ﺻﻔﺤﺎﺕ ‪ ٤٠٧-٤١٠‬ﺑﻪ ﺣﺎﺩﺛﻪ ﺭﻣﻰ‬
‫ﺷﺎﻩ ﻭ ﺷﻬﺪﺍﻯ ﺁﻥ ﺍﺯ ﲨﻠﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٨٠‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻧﻮﺷﺘﻪ ﺍﻭ‪:‬‬
‫‪The first Persian feminist. In the fortnight review, 1913, pp 1175-1182.‬‬
‫‪ -٨١‬ﭘﺮﻭﻓﺴﻮﺭ ﭼﲔ )‪١٨٤١-١٩١٥‬ﻡ( ﮐﺸﻴﺶ ﻣﺴﻴﺤﻰ ﺍﻧﮕﻠﻴﺴﻰ ﻭ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ‬
‫ﺁﮐﺴﻔﻮﺭﺩﻭ ﻣﺆﻟﹼﻒ ‪ ) Encyclopaedia Biblica‬ﺍﻟﺒﺘﻪ ﺑﺎ ﳘﮑﺎﺭﻯ ﺩﮐﺘﺮ ﺳﺎﺗﺮﻟﻨﺪ‪(Sutherland‬‬
‫ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﺩ ﻭ ﺍﺯ ﲨﻠﻪ ﮐﺘﺎﺏ " ﻣﺼﺎﳊﻪ ﻧﮋﺍﺩﻫﺎﻭ ﺍﺩﻳﺎﻥ ‪The Reconciliation of Races‬‬
‫‪) and Religions‬ﺻﺺ ‪ (١١٤-١١٦‬ﻃﺒﻊ ﺳﺎﻝ ‪ ١٩١٤‬ﺩﺭ ﻟﻨﺪﻥ ﺑﻪ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺍﺷﺎﺭﻩ ﳕﻮﺩﻩ ﻭ ﺍﺯ ﺍﻭ ﲡﻠﻴﻞ ﻓﺮﺍﻭﺍﻥ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٨٢‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻧﻮﺷﺘﻪ ﺍﻭ‪:‬‬
Hossain H. " A Female Martyr of The Babi Faith". In The Proceedings of
the Idara-i-Maarif-i-Islamia (A convention held in Lahore, 1933).
‫ ﭘﺮﻭﻓﺴﻮﺭ ﺍﺳﺤﺎﻕ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﮐﻠﮑﺘﻪ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﺩﻭ ﺍﺛﺮ ﺫﻳﻞ ﺑﻪ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ‬-٨٣
:‫ﻃﺎﻫﺮﻩ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‬
A- Four Eminent Poetesses of Iran. Calcutta. Iran Society, 1981.
B- Qurratu'l-Ayn : A Babi Martyr. Indo-Iranica, Vol. 3, no.1.
:‫ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‬-٨٤
Brill E.J. The Encyclopedia of Islam. New Edition, Vol. 4, 1986.
:‫ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻧﻮﺷﺘﻪ ﺍﻭ‬-٨٥
A Golden Treasury of Persian Poetry. New Delhi: Indian Council for
Cultural Relations, 1972, pp. 412-415-
:‫ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻧﻮﺷﺘﻪ ﺍﻭ‬-٨٦
Babism and Bahaism : A Study of Their History and Doctrines. Islamic
Studies, No. 14, 1975, pp. 147-217.
:‫ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻧﻮﺷﺘﻪ ﺍﻭ‬-٨٧
Introductuon to Rabi'a the Mystic and Her Fellow Saints in Islam.
Cambridge University Press, 1984.
.(١٧٩-١٨٠ ‫)ﺟﻠﺪ ﺩﻭﺍﺯﺩﻫﻢ ﺻﻔﺤﺎﺕ‬ Encyclopedia of Religion‫ﺩﺭ‬ ‫ﻭ ﻧﻮﺷﺘﻪ ﺩﻳﮕﺮ‬

: ‫ ﺩﺭ ﮐﺘﺎﺏ‬-٨٨
Religion and State in Iran 1785-1906: The Role of The Ulama in The Qajar
Period. University of Clifornia Press. 1969.
:‫ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻧﻮﺷﺘﻪ ﺍﻭ‬-٨٩
Resurrection and Renewal : The Making of The Babi Movement in Iran,
1844-1850. Cornell University Press, 1989.
‫( ﺩﺭ ﺑﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ‬٢٩٥-٣٣١ ‫ﺍﮔﺮﭼﻪ ﳏﺘﻮﺍﻯ ﻣﻘﺎﻟﺖ ﺍﻭ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ )ﺻﺺ‬
‫ ﻭ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻣﻄﺎﺑﻘﺖ ﻧﺪﺍﺭﺩ ﻭﻟﮑﻦ ﻳﮑﻰ‬God Passes By ،‫ﻣﻮﺍﺭﺩ ﺑﺎ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ‬
.‫ﺍﺯ ﺟﺎﻣﻊﺗﺮﻳﻦ ﻭ ﺩﻗﻴﻖﺗﺮﻳﻦ ﲢﻘﻴﻘﺎﺕ ﺳﺎﳍﺎﻯ ﺍﺧﲑ ﺩﺭ ﺧﺼﻮﺹ ﺍﻳﻦ ﻧﺎﺑﻐﻪ ﺩﻭﺭﺍﻥ ﺍﺳﺖ‬
: ‫ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻧﻮﺷﺘﻪ ﺍﻭ‬-٩٠
Images of Women. New York: Columbia University Press. 1988, p. 214.
 ‫‪ -٩١‬ﺩﺭ ﮐﺘﺎﺏ " ﺯﻧﺎﻥ ﺷﺎﻋﺮﻩ ﺟﻬﺎﻥ ‪ "Women Poets of The World‬ﺍﺯ ﺍﻧﺘﺸﺎﺭﺍﺕ‬
‫‪.MacMillan Publishing Company, 1983‬‬
‫‪ -٩٢‬ﻋﻠﯽ ﳏﻤ‪‬ﺪ ﻓﺮﻩﻭﺷﻰ)ﻣﺘﺮﺟﻢ ﳘﺎﻳﻮﻥ( ﻣﺘﺮﺟﻢ ﻓﺎﺭﺳﻰ ﺗﺎﺭﻳﺦ ﮔﻮﺑﻴﻨﻮ ﻟﻔﻆ " ﻣﺬﺍﻫﺐ" ﺭﺍ‬
‫ﲜﺎﻯ ‪" Religions‬ﺍﺩﻳﺎﻥ" ﻭ ﻭﺍﮊﻩ ﻣﻔﺮﺩ ﻓﻠﺴﻔﻪ ﺭﺍ ﺩﺭ ﻋﻨﻮﺍﻥ ﮐﺘﺎﺏ ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﻣﺎ‬
‫ﻧﻴﺰ ﺑﺮﺍﻯ ﭘﺮﻫﻴﺰ ﺍﺯ ﺍﻏﺘﺸﺎﺵ ﺫﻫﲎ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻋﺰﻳﺰ ﻋﻴﻨﹰﺎ ﻋﻨﻮﺍﻥ ﻣﺬﮐﻮﺭ ) ﻣﺬﺍﻫﺐ ﻭ ﻓﻠﺴﻔﻪ ﺩﺭ‬
‫ﺁﺳﻴﺎﻯ ﻭﺳﻄﻰ( ﺭﺍ ﺍﺗ‪‬ﺨﺎﺫ ﳕﻮﺩﻩﺍﱘ‪.‬‬
‫‪ -٩٣‬ﺭﻧﺎﻥ ) ‪١٨٢٣-١٨٩٢‬ﻡ( ﻓﻴﻠﺴﻮﻑ‪ ،‬ﺯﺑﺎﻥ ﺷﻨﺎﺱ‪ ،‬ﺗﺎﺭﻳﺦﻧﮕﺎﺭ ﻭ ﺧﺎﻭﺭﺷﻨﺎﺱ ﻣﻌﺮﻭﻑ‬
‫ﻓﺮﺍﻧﺴﻮﻯ ﺳﺎﳍﺎﺑﻪﲢﺼﻴﻞ ﻣﻌﺎﺭﻑ ﺩﻳﲎ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻪ ﻭ ﺩﺭ ﺍﺩﺏ‪ ،‬ﺯﺑﺎﻥﺷﻨﺎﺳﻰ ﻭ ﺑﺎﺳﺘﺎﻥﺷﻨﺎﺳﻰ‬
‫ﻧﻴﺰ ﻣﻄﺎﻟﻌﺎﺕ ﻋﻤﻴﻖ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻯ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻯ ﳐﺘﻠﻒ ﺻﺎﺣﺐ ﺗﺄﻟﻴﻔﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺭﻧﺎﻥ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﮐﺘﺎﺏ " ﺣﻮﺍﺭﻳ‪‬ﻮﻥ ‪ " Les Apotres‬ﺑﻪ ﺍﻣﺮﺑﺪﻳﻊ ﺍﺷﺎﺭﻩ ﳕﻮﺩﻩ ﻭ ﺩﺭ ﺑﺎﺏ‬
‫ﻋﻈﻤﺖ ﰉﻧﻈﲑ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﻭ ﺩﻳﮕﺮ ﺷﻬﺪﺍﻯ ﻭﺍﻗﻌﻪ ﺭﻣﻰ ﺷﺎﻩ ﺳﺨﻦ ﺭﺍﻧﺪﻩ ﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ‬
‫ﻣﺬﮐﻮﺭ ﺑﻪﺍﻧﮕﻠﻴﺴﻰ ﻧﻴﺰ ﺗﺮﲨﻪ ﺷﺪﻩ ﻭ ﺩﺭ ﺳﺎﻝ ‪ ١٨٦٩‬ﺩﺭ ﻟﻨﺪﻥ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -٩٤‬ﻫﻮﺍﺭ ) ‪١٨٥٤-١٩٢٦‬ﻡ( ﺩﻳﭙﻠﻤﺎﺕ ﻓﺮﺍﻧﺴﻮﻯ‪ ،‬ﺧﺎﻭﺭﺷﻨﺎﺱ ﺑﺮﺟﺴﺘﻪ ﻭ ﺍﺳﺘﺎﺩ ﺯﺑﺎﻬﻧﺎﻯ‬
‫ﺷﺮﻗﻰ ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﺩ ﺍﺯ ﲨﻠﻪ " ﺩﻳﺎﻧﺖ ﺑﺎﺏ ‪ " La Religion De Bab‬ﺑﻪﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ‬
‫ﻣﻴﻨﻤﺎﻳﺪ‪.‬‬
‫‪ -٩٥‬ﻓﻮﺭﻳﻪ )‪١٨٤٢-١٩٢١‬ﻡ( ﭘﺰﺷﮏ ﻓﺮﺍﻧﺴﻮﻯ ﮐﻪ ﺩﺭ ﻓﺎﺻﻠﻪ ﺳﺎﳍﺎﻯ ‪١٣٠٦-١٣٠٩‬‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٨٨٩-١٨٩١‬ﻡ( ﺩﺭ ﺍﻳﺮﺍﻥ ﭘﺰﺷﮏ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ ﺑﻮﺩﻩ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﮐﺘﺎﺏ "‬
‫ﺳﻪ ﺳﺎﻝ ﺩﺭ ﺩﺭﺑﺎﺭ ﺍﻳﺮﺍﻥ" ﺑﻪﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﺎ ﺣﺬﻑ ﺑﺮﺧﻰ ﺍﺯ ﻣﻄﺎﻟﺐ‬
‫ﻭﺳﻴﻠﻪ ﻋﺒ‪‬ﺎﺱ ﺍﻗﺒﺎﻝ ﺑﻔﺎﺭﺳﻰ ﺗﺮﲨﻪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٩٦‬ﺧﺎﱎ ﺩﻳﻮﻻﻓﻮﻯ )‪١٨٥١-١٩١٦‬ﻡ( ﳘﺮﺍﻩ ﺷﻮﻫﺮﺵ ﮐﻪ ﺑﺎﺳﺘﺎﻥﺷﻨﺎﺱ ﺑﻮﺩ ﺩﺭ ﻓﺎﺻﻠﻪ‬
‫ﺳﺎﳍﺎﻯ ‪١٨٨٠-١٨٨٧‬ﻡ( ﺑﻪﺍﻳﺮﺍﻥ ﻭ ﻋﺮﺍﻕ ﺳﻔﺮ ﮐﺮﺩ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺩﺭ ﭼﻨﺪ ﻧﻮﺷﺘﻪ ﺑﻪ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٩٧‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﺋﻴﺪ ﺑﻪ ﻣﻘﺎﻟﻪ ﺍﻭ ﺩﺭ ‪ L'investigateun‬ﲢﺖ ﻋﻨﻮﺍﻥ‪:‬‬
‫‪"Une Reformatrice Contemporaine : La Belle Kourrwtoul-Ain, ou la‬‬
‫‪Lumiere des Yeux ".Momen. The Babi and Baha'i Religions. p. 27.‬‬
‫‪ -٩٨‬ﻬﻧﺎﻝ ﲡﺪ‪‬ﺩ ﺩﺍﺭﺍﻯ ﺩﺭﺟﻪ ﺩﮐﺘﺮﻯ ﺩﺭ ﺭﺷﺘﻪ ﺯﺑﺎﻥ ﭼﻴﲎ ﺍﺯ ﻓﺮﺍﻧﺴﻪ ﺍﺳﺖ‪ .‬ﻭﻯ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﺧﻮﺩ ﲢﺖ ﻋﻨﻮﺍﻥ " ﺁﻟﺒﻮﻡ ﺁﺧﺮﻳﻦ ﻣﻌﺠﺰﺍﺕ ‪ " Le Derniere Album des Miracles‬ﺑﻪ‬
‫ﺍﺣﻮﺍﻝ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ ) ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻧﻮﺷﺘﻪ ﺧﺎﱎ ﺑﺎﻫﺮﻩ ﺭﺍﺳﺦ ﻣﻨﺪﺭﺝ ﺩﺭ‬
‫ﺻﻔﺤﺎﺕ ‪ ٥٣-٥٥‬ﴰﺎﺭﻩ ﻣﺴﻠﺴﻞ ‪ ١٩٥‬ﻧﺸﺮﻳ‪‬ﻪ ﭘﻴﺎﻡ ‪‬ﺎﺋﻰ )ﻓﻮﺭﻳﻪ ‪.(١٩٩٦‬‬
‫‪God‬‬ ‫‪Passes‬‬ ‫‪By.‬‬ ‫‪p.‬‬ ‫‪104.‬‬ ‫‪-٩٩‬‬
‫‪ -١٠٠‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﳏﺘﻮﺍﻯ ﺍﻳﻦ ﻣﮑﺘﻮﺏ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺁﻥ ﺩﺭ‪:‬‬
‫‪Momen. The Babi and Baha'i Religions, p. 143.‬‬
‫‪ -١٠١‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪﭘﮋﻭﻫﺶ ﺟﻨﺎﺏ ﺩﮐﺘﺮ ﺟﻬﺎﻧﮕﲑ ﺩﺭ‪‬ﻯ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﻣﺴﮑﻮ ﲢﺖ‬
‫ﻋﻨﻮﺍﻥ " ﻣﻄﺎﻟﻌﺎﺕ ﺗﺎﺭﳜﻰ ﺑﺎﰉ ﻭ ‪‬ﺎﺋﻰ ﺩﺭ ﺁﺛﺎﺭ ﻣﻮﺭ‪‬ﺧﲔ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺭﻭﺳ‪‬ﻴﻪ" ﻣﻨﺪﺭﺝ ﺩﺭ‬
‫ﳎﻠﹼﺪ ﻫﻔﺘﻢ ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﺻﺺ ‪١٢٦‬ﻭ ‪.١٤٧‬‬
‫‪ -١٠٢‬ﻋﻨﻮﺍﻥ ﮐﺎﻣﻞ ﮐﺘﺎﺏ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫‪A.K. Kazem Bek. Bab I Babi di Religiozno-Politicheskiya Smuti V Persyi‬‬
‫‪V. 1844-1852. St. Petersburg, 1865.‬‬
‫‪ -١٠٣‬ﺩﺭ ﴰﺎﺭﻩﻫﺎﻯ ﺳﺎﻝ ‪ ،١٨٦٦‬ﺟﻠﺪ ﻫﻔﺘﻢ؛ ﺻﺺ ‪ ٤٥٧-٥٢٢ ،٣٢٩-٣٨٤‬ﻭ ﺟﻠﺪ‬
‫ﻫﺸﺘﻢ؛ ﺻﺺ ‪ ٣٥٧-٤٠٠ ،١٩٦-٢٥٢‬ﻭ ‪٤٧٣-٥٠٧‬‬
‫‪ -١٠٤‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﮐﺎﻇﻢﺑﻴﮏ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺩﺭ‪‬ﻯ‪ ،‬ﻣﻄﺎﻟﻌﺎﺕ ﺗﺎﺭﳜﻰ ﺑﺎﰉ ﻭ ‪‬ﺎﺋﻰ ﺩﺭ ﺁﺛﺎﺭ ﻣﻮﺭ‪‬ﺧﲔ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺭﻭﺳﻴ‪‬ﻪ‪ .‬ﺧﻮﺷﻪﻫﺎ‪،‬‬
‫ﺟﻠﺪ ﻫﻔﺘﻢ‪ ،‬ﺻﺺ ‪.١٢٧-١٢٨‬‬
‫ﺏ‪ -‬ﻣﺆﻣﻦ‪ ،The Babi and Baha'i Religions ،‬ﺻﺺ ‪ ٥٠٧-٥٠٨ ،٢٦-٢٧‬ﻭ ‪.٥٣٧‬‬
‫ﭖ‪ -‬ﺑﺮﺍﻭﻥ‪ .A Traveller's Narrative. .‬ﺟﻠﺪ ﺩﻭﻡ‪ :‬ﺻﺺ ‪ ٢٠٤-٢٠٥‬ﻭ ﺻﻔﺤﺎﺕ‬
‫ﻣﺬﮐﻮﺭ ﺩﺭ ‪ Index‬ﳘﺎﻥ ﮐﺘﺎﺏ‪.‬‬
‫ﺕ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ‪ .‬ﺹ ‪.٧٧‬‬
‫‪ -١٠٥‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﳏﺘﻮﺍﻯ ﻣﻘﺎﻟﻪ ﻣﺬﮐﻮﺭ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪ :‬ﳒﻢ ﺑﺎﺧﺘﺮ ﺟﻠﺪ ﳔﺴﺖ‬
‫ﺳﺎﻝ ‪ ١٩١١‬ﴰﺎﺭﻩ ‪ ١٩‬ﺻﻔﺤﻪ ﭘﻨﺠﻢ ﺍﺯ ﲞﺶ ﻓﺎﺭﺳﻰ‪.‬‬
 ‫‪ -١٠٦‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺧﺎﱎ ﮔﺮﻳﻨﻔﺴﮑﺎﻳﺎ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻣﺄﺧﺬ ﺑﺎﻻ ﻭ ﻧﻴﺰ ﴰﺎﺭﻩ ﻣﻰ ﺳﺎﻝ ‪ ١٩٣٣‬ﳘﺎﻥ ﻣﺄﺧﺬ‪.‬‬
‫ﺏ‪God Passes By p. 56. -‬‬
‫ﭖ‪ -‬ﻣﺆﻣﻦ‪The Babi and Baha'i Religions. pp. 50,51,503. ،‬‬
‫ﺕ‪ -‬ﻋﺎﱂ ‪‬ﺎﺋﻰ‪ .‬ﺟﻠﺪ ﺷﺸﻢ‪ ،‬ﺳﺎﳍﺎﻯ ‪ ،١٩٣٤-١٩٣٦‬ﺻﻔﺤﺎﺕ ‪.٧٠٧-٧١٢‬‬
‫ﺙ‪ -‬ﺩﺭ‪‬ﻯ‪ .‬ﻣﻄﺎﻟﻌﺎﺕ ﺗﺎﺭﳜﻰ ﺑﺎﰉ ﻭ ‪‬ﺎﺋﻰ ﺩﺭ ﺁﺛﺎﺭ ﻣﻮﺭ‪‬ﺧﲔ ﻭ ﻧﻮﺳﻴﻨﺪﮔﺎﻥ ﺭﻭﺳﻴ‪‬ﻪ‪ .‬ﺧﻮﺷﻪﻫﺎ‬
‫ﺟﻠﺪ ﻫﻔﺘﻢ ﺻﻔﺤﺎﺕ ‪.١٤٦-١٤٧‬‬
‫‪ -١٠٧‬ﺍﻟﮑﺴﺎﻧﺪﺭ ﺟﻰ‪ .‬ﺗﻮﻣﺎﻧﺴﮑﻰ ‪(١٨٦١-١٩٢٠) ،Alexksander G. Tumanski‬‬
‫ﺧﺎﻭﺭ ﺷﻨﺎﺱ ﻭ ﺍﻓﺴﺮ ﺭﻭﺱ ﺳﺎﳍﺎ ﺩﺭ ﺯﻣﻴﻨﻪ ﺍﻣﺮﺑﺪﻳﻊ ﺧﺼﻮﺻﹰﺎ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﭘﮋﻭﻫﺶ‬
‫ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺗﺮﲨﻪ ﺍﻭ ﺍﺯ ﮐﺘﺎﺏ ﺍﻗﺪﺱ ﺑﺮﻭﺳﻰ ﺩﺭ ﺳﺎﻝ ‪ ١٨٩٩‬ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ‬
‫ﻣﻘﺎﻻﺕ ﺍﻭ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﻴﺰ ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻭﻯ ﺑﺎ ﺯﺑﺎﻬﻧﺎﻯ ﻋﺮﰉ ﻭ ﻓﺎﺭﺳﻰ ﺁﺷﻨﺎ‬
‫ﺑﻮﺩﻩ ﻭ ﻋﻼﻭﻩ ﺑﺮ ﻣﺪ‪‬ﺗﻰ ﺍﻗﺎﻣﺖ ﺩﺭ ﻋﺸﻖﺁﺑﺎﺩ ﭼﻨﺪ ﺑﺎﺭ ﲟﻨﻈﻮﺭ ﺍﳒﺎﻡ ﻣﺄﻣﻮﺭﻳ‪‬ﺖ ﻫﺎﻯ ﺧﻮﻳﺶ ﺑﻪ‬
‫ﺍﻳﺮﺍﻥ ﻧﻴﺰ ﺭﻓﺘﻪ ﺑﻮﺩ‪.‬‬
‫‪ -١٠٨‬ﺑﺎﺭﻭﻥ ﻭﻳﮑﺘﻮﺭ ﺭﻭﻣﺎﻧﻮﻳﭻ ﺭﻭﺯﻥ ‪(١٨٤٩-١٩٠٨) Victor Romanovich Rozen‬‬
‫ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﺧﺎﻭﺭ ﺷﻨﺎﺳﺎﻥ ﺭﻭﺱ ‪ ،‬ﺍﺳﺘﺎﺩ ﻣﻄﺎﻟﻌﺎﺕ ﺷﺮﻗﻰ ﺩﺭ ﺩﺍﻧﺸﮕﺎﻩ ﭘﺘﺮﺯﺑﻮﺭﮒ ﻭ ﻋﻀﻮ‬
‫ﻓﺮﻫﻨﮕﺴﺘﺎﻥ ﻋﻠﻮﻡ ﺩﺭ ﺭﻭﺳﻴ‪‬ﻪ ﺑﻮﺩ‪ .‬ﻭﻯ ﺩﺭ ﲨﻊ ﺁﻭﺭﻯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ‬
‫ﮐﻮﺷﺶ ﻓﺮﺍﻭﺍﻥ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺭﻭﺯﻥ ﺩﺭ ﻣﻘﺎﻻﺕ ﺧﻮﺩ ﺑﻪﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩﳕﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -١٠٩‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Browne. A Traveller's Narrative . Vol. 2, pp 203-204.‬‬
‫‪ -١١٠‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻣﺄﺧﺬ ﺑﺎﻻ‪ ،‬ﺻﺺ ‪.٢٠٧-٢٠٨‬‬
‫‪ -١١١‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪:‬‬
‫‪Momen. The Bábí and Bahá'í Religions, p. 59.‬‬
‫‪ -١١٣‬ﻗﻤﺮ ﻫﺎﴰﻰ ﺍﺯ ﻣﻌﺮﻭﻓﺘﺮﻳﻦ ﻣﺮﺩﺍﻥ ﺷﺎﻋﺮ ﺍﺭﺩﻭ ﺯﺑﺎﻥ ﺩﺭ ﳎﻤﻮﻋﻪ "ﲤﺎﺷﺎ ﻃﻠﺐ ﺁﺯﺍﺭ" )‬
‫ﮐﺮﺍﭼﻰ ‪ (١٩٨٨‬ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲡﻠﻴﻞ ﻓﺮﺍﻭﺍﻥ ﮐﺮﺩﻩ ﻭ ﺑﻪﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺍﻭ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -١١٢‬ﺍﺧﺘﺮ ﻋﺰﻳﺰ ﺍﲪﺪ ﺩﺭ ﮐﺘﺎﺏ " ﺩﺧﺘﺮﺍﱏ ﮐﻪ ﻣﺸﻬﻮﺭ ﺷﺪﻧﺪ)ﻟﺰﮔﻴﺎﻥ ﺟﻮ ﻣﺸﻬﻮﺭ ﻫﻮﺋﲔ("‬
‫ﻃﺒﻊ ﻻﻫﻮﺭ ‪ ،١٩٦٣‬ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲡﻠﻴﻞ ﺑﺴﻴﺎﺭ ﮐﺮﺩﻩ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﻓﻄﺎﻧﺖ ﺍﻭ ﺭﺍ ﺳﺘﻮﺩﻩ ﻭ‬
‫ﺟﺬﺑﻪ ﺍﺷﻌﺎﺭﺵ ﺭﺍ ﺑﻴﺶ ﺍﺯ ﺟﺬﺑﻪ ﺁﺛﺎﺭ ﻗﺎﺁﱏ ﻣﻴﺪﺍﻧﺪ‪.‬‬
‫‪ -١١٤‬ﻣﺴﻌﻮﺩ ﮐﺸﻔﻰ ﺍﺯ ﺷﺎﻋﺮﺍﻥ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻣﻌﺮﻭﻑ ﮐﺸﻤﲑﺁﺯﺍﺩ ﺩﺭ ﳎﻤﻮﻋﻪ ﺍﺷﻌﺎﺭ ﺧﻮﺩ‬
‫ﺑﻨﺎﻡ " ﮐﺎﺭﻭﻥ" ﻣﻨﻈﻮﻣﻪﺍﻯ ﺑﻨﺎﻡ " ﻗﺮ‪‬ﺓﺍﻟﻌﲔ " ﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲡﻠﻴﻞ ﻓﺮﺍﻭﺍﻥ‬
‫ﮐﺮﺩﻩ ﻭ ﮔﻔﺘﻪ ﺍﺳﺖ ﮐﻪ ﺍﻗﺒﺎﻝ ﻻﻫﻮﺭﻯ ﺳﻮﺯ ﺩﺭﻭﻥ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﻃﺎﻫﺮﻩ ﮔﺮﻓﺘﻪ ﻭ ﻏﺎﻟﺐﺩﻫﻠﻮﻯ‬
‫ﻃﺎﻫﺮﻩ ﺭﺍ ﮐﻤﺎﻝ ﻣﻄﻠﻮﺏ ﻣﻴﺪﺍﻧﺴﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -١١٥‬ﻧﻮﻳﺴﻨﺪﻩ ﻣﻌﺮﻭﻑ ﭘﺮﻭﻓﺴﻮﺭ ﳏﻤ‪‬ﺪ ﺍﺭﺷﺎﺩ ﺩﺭ ﻧﻮﺷﺘﻪ ﺧﻮﺩ " ﺩﻭ ﺁﻫﻮﻯ ﺗﺸﻨﻪ ﺩﺭ ﳕﮑﺰﺍﺭ؛‬
‫ﺣﺒﺎﻃﻰ ﻭ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ" ﺍﺯ ﻋﻈﻤﺖ ﻣﻘﺎﻡ ﻃﺎﻫﺮﻩ ﻭ ﺟﺬﺑﻪ ﻭ ﺷﻮﺭ ﺍﺷﻌﺎﺭ ﺍﻭ ﺳﺨﻦ ﮔﻔﺘﻪ ﻭ ﺁﺛﺎﺭﺵ ﺭﺍ‬
‫ﺩﺭ ﺣ ‪‬ﺪ ﺁﺛﺎﺭ ﻣﻮﻟﻮﻯ ﲡﻠﻴﻞ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -١١٦‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﻧﻈﺮ‪‬ﻳﺎﺕ ﺷﺎﻋﺮﺍﻥ‪ ،‬ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻭ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺍﺭﺩﻭ ﺯﺑﺎﻥ ﺩﺭ‬
‫ﺑﺎﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﺩﮐﺘﺮ ﺻﺎﺑﺮ ﺁﻓﺎﻗﻰ ﻭ ﺍﺯ ﲨﻠﻪ ﻧﻮﺷﺘﻪ ﺍﻭ " ﺗﺄﺛﲑ ﻃﺎﻫﺮﻩ ﺑﺮ‬
‫ﺷﻌﺮﺍﻯ ﺷﺒﻪ ﻗﺎﺭﻩ ﻫﻨﺪ "‪ ،‬ﺧﻮﺷﻪﻫﺎ ﺟﻠﺪ ﺳﻮﻡ ‪ ،‬ﺻﻔﺤﺎﺕ ‪ ١٠٧-١١٤‬ﻣﺮﺍﺟﻌﻪ ﻓﺮﻣﺎﻳﻨﺪ‪.‬‬
 ‫ﻣﺸﺎﻫﲑﺯﻧﺎﻥ‬ ‫ﻃﺎﻫﺮﻩ‬
‫ﲞﺶ ﺩﻭﻡ‬
‫ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ‬
‫ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺧﺼﻮﺻﹰﺎ ﺍﻟﻮﺍﺡ ﺣﻀﺮﺕﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻭ ﺗﻮﻗﻴﻌﺎﺕ‬
‫ﺣﻀﺮﺕﻭﻟﹼﻰﺍﻣﺮﺍﷲ ﺫﮐﺮ ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﺭﻭﺣﺎﱏ ﻋﺎﱂ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ‬
‫ﮐﻪ ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻋﻠﻴﺎ ) ‪‬ﺎﺋﹼﻴﻪ ﺧﺎﱎ( ﺩﺧﺘﺮ ﺑﻠﻨﺪ ﺍﺧﺘﺮ ﲨﺎﻝﺍ‪‬ﻰ ﻭ ﺧﻮﺍﻫﺮ ﻣﻬﺮ ﭘﺮﻭﺭ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﺘﺼﺮﻳﺢ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﻣﻴﺎﻥ ﻧﺴﻮﺍﻥ ﻋﺎﱂ ﺣﺎﺋﺰ ﻣﻘﺎﻣﻰ ﰉﻧﻈﲑﺍﻧﺪ‪ .‬ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ‬
‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﺑﺎﻧﻮﻯ ‪‬ﺎﺋﻰ ﻭ ﺑﺎﻧﻮﻯ ﺗﺎﺭﻳﺦ ﺩﺭ ﺩﻳﺪ ﺍﻫﻞ ‪‬ﺎﺀ ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻋﻠﻴﺎ ﻣﻴﺒﺎﺷﻨﺪ‪(١) .‬‬
‫ﺣﻀﺮﺕ ﻭﻟﹼﻰﺍﻣﺮﺍﷲ ﻧﺎﻡ ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻋﻠﻴﺎ ﺭﺍ ﺩﺭ ﮐﻨﺎﺭ ﺟﺎﻭﺩﺍﻧﻪﻫﺎﻯ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﭼﻮﻥ ﺟﻨﺎﺏ‬
‫ﺳﺎﺭﺍ‪ ،‬ﺟﻨﺎﺏ ﺁﺳﻴﻪ‪ ،‬ﺟﻨﺎﺏ ﻣﺮﱘ)ﻣﺎﺩﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ(‪ ،‬ﺟﻨﺎﺏ ﻓﺎﻃﻤﻪﺯﻫﺮﺍ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻣﺬﮐﻮﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ (٢) .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺧﻮﻳﺶ ﻋﻼﻭﻩ ﺑﺮ ﻧﺴﻮﺍﻥ ﻣﺬﮐﻮﺭ‬
‫ﻭ ﺣﻀﺮﺕ ﺁﺳﻴﻪ ﺧﺎﱎ ﻣﺎﺩﺭ ﺑﻠﻨﺪ ﺍﺧﺘﺮ ﺣﻀﺮﺗﺸﺎﻥ ﻭ ﺣﻀﺮﺕ ﺧﺪﳚﻪ ﺧﺎﱎ ﺣﺮﻡ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﺍﺯ ﺑﺎﻧﻮﺍﻥ ﺑﺮﺟﺴﺘﻪ ﺩﻳﮕﺮﻯ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﭼﻮﻥ ﺩﺑﻮﺭﻩ ﻧﺒﻴ‪‬ﻪ‪ ،‬ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ‪ .‬ﺑﺎﺭﺑﺎﺭﺍﻯ ﻣﻘﺪ‪‬ﺳﻪ ﻭ‬
‫ﺧﺪﳚﻪ ﮐﱪﻯ ﻳﺎﺩ ﻭ ﲡﻠﻴﻞ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﮐﻪ ﭘﺲ ﺍﺯ ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻋﻠﻴﺎ ) ‪‬ﺎﺋﻴ‪‬ﻪ‬
‫ﺧﺎﱎ( ﺍﺣﺪﻯ ﺍﺯ ﺑﺎﻧﻮﺍﻥ ﺗﺮﻓﻴﻊ ﲟﻘﺎﻡ ﺣﻀﺮﺕ ﺁﺳﻴﻪ ﺧﺎﱎ ﺣﺮﻡ ﲨﺎﻝ ﺍ‪‬ﻰ ﻭ ﺣﻀﺮﺕ ﺧﺪﳚﻪ‬
‫ﺏ ﺍﻋﻠﻰ ﳕﻰ ﻳﺎﺑﺪ‪ .‬ﺍﻳﻨﮏ ﺑﺮﺍﻯ ﺗﮑﻤﻴﻞ ﺍﻳﻦ ﻣﻘﺎﻝ ﺑﻪﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺍﻳﻦ ﺑﺎﻧﻮﺍﻥ‬
‫ﺧﺎﱎ ﺣﺮﻡ ﺣﻀﺮﺕ ﺭ ‪‬‬
‫ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﺑﺎﺧﺘﺼﺎﺭ ﻣﻰﭘﺮﺩﺍﺯﱘ‪.‬‬
‫‪ -١‬ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻋﻠﻴﺎ) ‪‬ﺎﺋﻴ‪‬ﻪ ﺧﺎﱎ(‪ :‬ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻋﻠﻴﺎ ﺩﺭ ﺳﺎﻝ ‪ ١٨٤٦‬ﻣﻴﻼﺩﻯ ﺩﺭ ﻃﻬﺮﺍﻥ‬
‫ﺗﻮﻟﹼﺪ ﻳﺎﻓﺘﻨﺪ‪ .‬ﻭﺍﻟﺪﻩ ﺍﻳﺸﺎﻥ ﺣﻀﺮﺕ ﺁﺳﻴﻪ ﺧﺎﱎ ﺑﻮﺩﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻋﻠﻴﺎ ﺍﺯ ﳘﺎﻥ ﺁﻏﺎﺯ‬
‫ﮐﻮﺩﮐﻰ ﳏﺎﻁ ﺩﺭ ﺑﻼﻳﺎ ﻭ ﺑﺎ ﭘﺪﺭ ﻭ ﺑﺮﺍﺩﺭ ﺧﻮﻳﺶ ﺩﺭ ﻣﺼﺎﺋﺐ ﺷﺮﻳﮏ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﲨﻴﻊ ﻣﺮﺍﺣﻞ‬
‫ﺗﺒﻌﻴﺪ ﻧﮕﺮﺍﻥ ﺑﻮﺩﻧﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺍﺯ ﭘﺪﺭ ﻭ ﺑﺮﺍﺩﺭ ﺑﺰﺭﮔﻮﺍﺭ ﺧﻮﺩ ﺟﺪﺍ ﺷﻮﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺻﻌﻮﺩ ﲨﺎﻝ‬
‫ﺍ‪‬ﻰ ﺩﺭ ﻬﻧﺎﻳﺖ ﺛﺒﻮﺕ ﺑﺮ ﻣﻴﺜﺎﻕ ﺍﷲ ﺑﻪ ﺑﺮﺍﺩﺭ ﻋﺎﻟﯽ ﺷﺄﻥ‪ ،‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ ،‬ﺧﺪﻣﺖ ﳕﻮﺩﻧﺪ‪.‬‬
‫ﺁﱏ ﻧﺒﻮﺩ ﮐﻪ ﺍﺯ ﺧﺪﻣﺖ ﺩﺭﻳﻎ ﻭﺭﺯﻧﺪ‪ .‬ﺣﻀﺮﺗﺸﺎﻥ ﺍﺯﺩﻭﺍﺝ ﻧﻔﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﻪ ﭘﺪﺭ ﻭ ﺑﺮﺍﺩﺭ ﻭ ﺍﻣﺮ‬
‫ﺍﻋﻈﻢ ﺧﺪﻣﺖ ﳕﺎﻳﻨﺪ‪ .‬ﺑﻴﻨﻬﺎﻳﺖ ﻣﻮﺭﺩ ﳏﺒ‪‬ﺖ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﻮﺩﻧﺪ‪ .‬ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﺩﺭ‬
‫ﺧﻄﺎﰉ ﺑﺎﻳﺸﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ " :‬ﺷﺐ ﻭ ﺭﻭﺯ ﺑﻴﺎﺩ ﺗﻮ ﻫﺴﺘﻢ ﻭ ﭼﻮﻥ ﲞﺎﻃﺮﻡ ﮔﺬﺭﻯ ﺗﺄﺛﹼﺮ ﺍﺷﺘﺪﺍﺩ‬
‫ﺴﺮ ﺗﺰﺍﻳﺪ ﺟﻮﻳﺪ‪ .‬ﻏﻢ ﳐﻮﺭ ﻏﻤﺨﻮﺍﺭ ﺗﻮ ﻣﻨﻢ‪ .‬ﳏﺰﻭﻥ ﻣﺒﺎﺵ‪ ،‬ﻣﺄﻳﻮﺱ ﻣﺒﺎﺵ‪ ،‬ﳏﺼﻮﺭ‬ ‫ﻳﺎﺑﺪ ﻭ ﲢ ‪‬‬
‫ﻣﺒﺎﺵ‪ .‬ﺍﻳﻦ ﺍﻳ‪‬ﺎﻡ ﺑﮕﺬﺭﺩ‪ .‬ﺍﻧﺸﺄﺍﷲ ﺩﺭ ﻇ ﹼﻞ ﲨﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﻣﻠﮑﻮﺕ ﺍ‪‬ﻰ ﲨﻴﻊ ﺍﻳﻦ ﻏﺼ‪‬ﻪﻫﺎ ﺭﺍ‬
‫ﻓﺮﺍﻣﻮﺵ ﻣﻰﮐﻨﻴﻢ ﻭ ﲨﻴﻊ ﺍﻳﻦ ﻃﻌﻦﻫﺎ ﺑﺘﺤﺴﲔ ﲨﺎﻝ ﻣﺒﺎﺭﮐﺶ ﺗﻼﰱ ﻣﻴﮕﺮﺩﺩ‪ .‬ﺗﺎ ﺩﻧﻴﺎ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ ﺣﺰﻥ ﻭ ﺍﻧﺪﻭﻩ ﻭ ﺣﺴﺮﺕ ﻭ ﺣﺮﻗﺖ ﻧﺼﻴﺐ ﺑﻨﺪﮔﺎﻥ ﺍﳍﻲ ﺑﻮﺩﻩ‪ .‬ﻗﺪﺭﻯ ﻓﮑﺮ ﮐﻦ ﺑﺒﲔ‬
‫ﳘﻴﺸﻪ ﭼﻨﲔ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﳍﺬﺍ ﺩﻝ ﺑﻪﺍﻟﻄﺎﻑ ﲨﺎﻝﻗﺪﻡ ﺧﻮﺵ ﮐﻦ ﻭ ﺧﻮﺵ ﺑﺎﺵ ﻭ ﻣﺴﺘﺒﺸﺮ‬
‫ﺑﺎﺵ")‪ (٣‬ﺩﺭ ﺧﻄﺎﺏ ﺩﻳﮕﺮ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺩﺭ ﺷﺐ ﻭ ﺭﻭﺯ ﺑﻴﺎﺩ ﺗﻮ ﻣﺸﻐﻮﱂ‪ .‬ﺁﱏ ﺍﺯ ﺧﺎﻃﺮﻡ‬
‫ﳕﻰﺭﻭﻯ‪ .‬ﰲﺍﳊﻘﻴﻘﻪ ﲜﻬﺖ ﺧﻮﺩﻡ ﺍﺑﺪﹰﺍ ﻣﺘﺄﺳ‪‬ﻒ ﻭ ﻣﺘﺤﺴ‪‬ﺮ ﻧﻴﺴﺘﻢ‪ .‬ﻭﻟﯽ ﻫﺮ ﻭﻗﺖ ﻣﻼﺣﻈﻪ‬
‫ﺻﺪﻣﺎﺕ ﴰﺎ ﺭﺍ ﻣﻰﳕﺎﱘ ﰉﺍﺧﺘﻴﺎﺭ ﺍﺷﮏ ﺍﺯ ﭼﺸﻤﻢ ﻣﲑﻳﺰﺩ" )‪ (٤‬ﻭ ﻧﻴﺰ ﺩﺭ ﺧﻄﺎﰉ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪":‬‬
‫‪...‬ﻣﺎ ﺣﻴﻔﺎ ﺭﺍ ﲜﻬﺖ ﴰﺎ ﻣﻬﻴ‪‬ﺎ ﳕﻮﺩﱘ ﻭﻟﯽ ﺣﻘﻴﻘ ﹰﺔ ﺍﺳﺒﺎﺏ ﺯﲪﺖ ﴰﺎ ﮔﺸﺖ‪ .‬ﺍﻣ‪‬ﺎ ﭼﻪ ﭼﺎﺭﻩ‪،‬‬
‫ﺯﲪﺎﺕ ﺭﺍﻩ ﺣﻖ ﺭﺍ ﺑﺎﻳﺪ ﮐﺸﻴﺪ‪ .‬ﺍﮔﺮ ﴰﺎ ﻧﮑﺸﻴﺪ ﮐﻰ ﺍﻳﻦ ﺯﲪﺖﻫﺎ ﺭﺍ ﲢﻤ‪‬ﻞ ﻣﻴﺘﻮﺍﻧﺪ‪ .‬ﺑﺎﺭﻯ ﻫﺮ‬
‫ﻗﺴﻤﻰ ﺑﺎﺷﺪ ﺍﻣﺮﻭﺯ ﺑﻴﺎﺋﻴﺪ ﮐﻪ ﺩﻝ ﻣﻦ ﺗﻨﮓ ﺷﺪﻩ ﺍﺳﺖ‪ (٥) ".‬ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬‬
‫ﺑﺎﺭﻯ ﺣﻀﺮﺕ ﺍﺧﺖ ﺭﺍ ﲜﺎﻥ ﻭ ﺩﻝ ﻭ ﺭﻭﺡ ﻭ ﻗﻠﺐ ﻭ ﻓﻮﺃﺩ ﻣﺸﺘﺎﻕ ﻭ ﺩﺭ ﻟﻴﻞ ﻭ ﻬﻧﺎﺭ ﺩﺭ‬
‫ﺣﻘﻴﻘﺖ ﺟﺎﻥ ﻭ ﻭﺟﺪﺍﻥ ﻣﺬﮐﻮﺭ‪ .‬ﺍﺯ ﻓﺮﻗﺘﺶ ﻧﺘﻮﺍﱎ ﺫﮐﺮﻯ ﮐﻨﻢ ﺯﻳﺮﺍ ﺁﻧﭽﻪ ﻧﻮﻳﺴﻢ ﺍﻟﺒﺘ‪‬ﻪ ﺍﺯ‬
‫ﻋﱪﺍﺕ ﳏﻮ ﺧﻮﺍﻫﺪ ﺷﺪ‪(٦) ".‬‬
‫ﺩﺭ ﺳﺎﻝ ‪ ١٩٢١‬ﻣﻴﻼﺩﻯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﻪ ﻣﻠﮑﻮﺕ ﺍ‪‬ﻰ ﺻﻌﻮﺩ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ‬
‫ﭼﻪ ﺣﺰﻥ ﻋﻈﻴﻤﻰ ﻗﻠﺐ ﺣﻀﺮﺕ ﻭﺭﻗﻪﻋﻠﻴﺎ ﺭﺍ ﭘﺮ ﳕﻮﺩ‪ .‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﻏﻴﺒﺖ ﺣﻀﺮﺕ ﻭﻟﹼﻰﺍﻣﺮﺍﷲ ﺍﺯ‬
‫ﺍﺭﺽ ﺍﻗﺪﺱ ﺣﻴﻔﺎ ﺯﻣﺎﻡ ﺍﻣﺮ ﺩﺭ ﺩﺳﺖ ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻋﻠﻴﺎ ﺑﻮﺩ‪ .‬ﺁﻥ ﺣﻀﺮﺕ ﳏﺒﻮﺏ ﻗﻠﺐ‬
‫ﺣﻀﺮﺕ ﻭﻟﹼﻰ ﺍﻣﺮﺍﷲ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﻭﺭﻗﻪﻋﻠﻴﺎ ﺩﺭ ﺳﺎﻋﺖ ﻳﮏ ﺑﺎﻣﺪﺍﺩ ﺭﻭﺯ ﲨﻌﻪ‬
‫ﭘﺎﻧﺰﺩﻫﻢ ﺟﻮﻻﻯ ‪١٩٣٢‬ﻣﻴﻼﺩﻯ )ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭﻡ ﺗﲑ ﻣﺎﻩ ‪١٣١١‬ﴰﺴﻰ( ﺣﻀﺮﺕ ﻭﻟﹼﻰ ﺍﻣﺮﺍﷲ‬
‫ﺩﺭ ﳘﺎﻥ ﺭﻭﺯ ﭘﺎﻧﺰﺩﻫﻢ ﺗﻠﮕﺮﺍﻡ ﺫﻳﻞ ﺭﺍ ﺑﻄﻬﺮﺍﻥ ﳐﺎﺑﺮﻩ ﻓﺮﻣﻮﺩﻧﺪ‪" :‬ﻭﺭﻗﻪﻋﻠﻴﺎ‪ ،‬ﺑﻘﻴ‪‬ﺔﺍﻟﺒﻬﺎﺀ ﻭ ﻭﺩﻳﻌﺔﻩ‬
‫ﺍﺯ ﺍﻓﻖ ﺑﻘﻌﻪ ﻧﻮﺭﺍﺀ ﻣﺘﻮﺍﺭﻯ ﻭ ﺑﺴﺪﺭﺓﺍﳌﻨﺘﻬﻰ ﻣﺘﺼﺎﻋﺪ ﻭ ﺩﺭ ﺍﻋﻠﻰ ﻏﺮﻑ ﺟﻨﺎﻥ ﺑﺮ ﻣﺴﻨﺪ ﻋ ‪‬ﺰ ﺑﻘﺎﺀ‬
‫ﻣﺘ‪‬ﮑﻰ‪ .‬ﭼﺸﻢ ﺍﻫﻞ ‪‬ﺎﺀ ﮔﺮﻳﺎﻥ ﻭ ﻗﻠﻮﺏ ﺍﻫﻞ ﻭﻓﺎﺀ ﺳﻮﺯﺍﻥ‪ .‬ﺻﱪ ﻭ ﺷﮑﻴﺐ ﺻﻔﺖ ﻳﺎﺭﺍﻥ ﺍﺳﺖ‬
‫ﻭ ﺗﺴﻠﻴﻢ ﻭ ﺭﺿﺎ ﺍﺯ ﺷﻴﻢ ﺧﺎﺻ‪‬ﺎﻥ ﻭ ﻣﻘﺮ‪‬ﺑﺎﻥ‪ .‬ﺍﻋﻴﺎﺩ ﻭ ﺟﺸﻨﻬﺎﻯ ﺍﻣﺮﻳ‪‬ﻪ ﺍﻋﺰﺍﺯﹰﺍ ﳌﻘﺎﻣﻬﺎﺍﶈﻤﻮﺩ ﻣﺪ‪‬ﺕ‬
‫ﻧُﻪ ﻣﺎﻩ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻋﺎﱂ ‪‬ﺎﺋﻰ ﺑﺎﻟﮑﻠﻴ‪‬ﻪ ﻣﻮﻗﻮﻑ‪ .‬ﻫﻴﮑﻞ ﻧﺎﺯﻧﻴﻨﺶ ﺩﺭ ﺑﻘﻌﻪ ﻣﺮﺗﻔﻌﻪ ﺟﻮﺍﺭ‬
‫ﻣﻘﺎﻡ ‪‬ﺎﺀ ﺍﺳﺘﻘﺮﺍﺭ ﻳﺎﻓﺖ‪ .‬ﺷﻮﻗﻰ" )‪ (٧‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺗﻮﻗﻴﻌﺎﺕ ﭘﺲ ﺍﺯ ﺻﻌﻮﺩ ﺣﻀﺮﺕ ﻭﺭﻗﻪﻋﻠﻴﺎ‬
‫ﺧﻄﺎﺏ ﺑﺂﻥ ﺣﻀﺮﺕ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ " :‬ﺍﻯ ﺧﺎﱎ ﺍﻫﻞ ‪‬ﺎﺀ ﺭﻓﱴ ﻭ ﺷﮑﺴﺖ ﳏﻔﻞ ﻣﺎ‪ ،‬ﻫﻢ ﳏﻔﻞ ﻣﺎ ﻭ‬
‫ﻫﻢ ﺩﻝﻣﺎ‪ .‬ﻗﻠﻢ ﻭ ﻟﺴﺎﱎ ﺍﺯ ﻋﻬﺪﻩ ﺷﮑﺮﺕ ﻋﺎﺟﺰ ﺍﺳﺖ ﻭ ﺍﺯ ﻭﺻﻒ ﺳﺠﺎﻳﺎﻯ ﲪﻴﺪﻩﺍﺕ ﻗﺎﺻﺮ‪.‬‬
‫ﺭﺷﺤﻰ ﺍﺯ ﳏﺒ‪‬ﺖ ﺑﻴﮑﺮﺍﻧﺖ ﺭﺍ ﺗﻘﺪﻳﺮ ﻧﺘﻮﺍﱎ ﻭ ﺍﺯ ﻋﻬﺪﻩ ﺗﻌﺮﻳﻒ ﻭ ﺗﻮﺻﻴﻒ ﺍﺩﱏ ﺣﺎﺩﺛﻪﺍﻯ ﺍﺯ‬
‫ﺣﻮﺍﺩﺙ ﺣﻴﺎﺕ ﮔﺮﺍﻧﺒﻬﺎﻳﺖ ﺑﺮ ﻧﻴﺎﱘ‪ ،‬ﺩﺭ ﺑﺎﺭﮔﺎﻩ ﺍﳍﻲ ﺭﻭﺡ ﻣﻘﺪ‪‬ﺳﺖ ﺷﻔﻴﻊ ﺍﻳﻦ ﻣﻮﺭ ﺿﻌﻴﻒ‬
‫ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺗﻨﮕﻨﺎﻯ ﻇﻠﻤﺎﱏ ﻳﺎﺩ ﭘﺮ ﺣﻼﻭﺗﺖ ﺍﻧﻴﺲ ﻭﺩﺳﺘﮕﲑ ﺍﻳﻦ ﻋﺒﺪ ﺣﻘﲑ‪ .‬ﺷﮑﻞ ﺯﻳﺒﺎﻳﺖ‬
‫ﺑﺮ ﺻﻔﺤﻪ ﻗﻠﺐ ﳎﺮﻭﺣﻢ ﻣﻨﻘﻮﺵ ﺍﺳﺖ ﻭ ﺗﺒﺴﻤ‪‬ﺎﺕ ﺟﺎﻥ ﺍﻓﺰﺍﻳﺖ ﺩﺭ ﺍﻋﻤﺎﻕ ﺩﻝ ﻏﻤﻴﻨﻢ ﻣﻄﺒﻮﻉ‬
‫ﻭ ﳏﻔﻮﻅ‪ .‬ﻣﺮﺍ ﺩﺭ ﺳﺎﺣﺖ ﻋ ‪‬ﺰ ﮐﱪﻳﺎ ﻓﺮﺍﻣﻮﺵ ﻣﻨﻤﺎ ﻭ ﺍﺯ ﺍﻣﺪﺍﺩﺍﺕ ﻣﺘﺘﺎﺑﻌﻪ ﺣ ‪‬ﻰ ﻗﺪﻳﺮ ﻣﺄﻳﻮﺱ ﻭ‬
‫ﳑﻨﻮﻉ ﻣﮕﺮﺩﺍﻥ ﻭ ﺩﺭ ﻣﻠﮏ ﻭ ﻣﻠﮑﻮﺕ ﺑﺂﻧﭽﻪ ﺗﻮ ﺩﺍﱏ ﺍﻋﻈﻢ ﻧﻮﺍﻳﺎﻯ ﺍﻳﻦ ﻋﺒﺪ ﺍﺳﺖ ﺑﺮﺳﺎﻥ‪".‬‬
‫)‪ (٨‬ﺩﺭ ﺗﻮﻗﻴﻊ ﺩﻳﮕﺮﻯ ﮐﻪ ﺑﻪﺍﻧﮕﻠﻴﺴﻰ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﻭﻟﹼﻰﺍﻣﺮﺍﷲ ﺻﺎﺩﺭ ﺷﺪﻩ ﺩﺭ ﺧﺼﻮﺹ‬
‫ﺳﺠﺎﻳﺎﻯ ﻣﻠﮑﻮﺗﻰ ﺣﻀﺮﺕ ﻭﺭﻗﻪﻋﻠﻴﺎ ﭼﻨﲔ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺧﻠﻮﺹ ﻭ ﺻﻔﺎﻯ ﺯﻧﺪﮔﻰ ﮐﻪ ﺣﺘ‪‬ﻰ ﺩﺭ‬
‫ﻣﺴﺎﺋﻞ ﺟﺰﺋﻰ ﺍﺷﺘﻐﺎﻻﺕ ﻭ ﳎﻬﻮﺩﺍﺕ ﺭﻭﺯﺍﻧﻪ ﻣﻨﻌﮑﺲ ﺑﻮﺩ؛ ﻣﻼﳝﺖ ﺭﻭﺣﻰ ﻭ ﺷﻔﻘﱴ ﮐﻪ ﻫﺮ‬
‫ﮔﻮﻧﻪ ﲤﺎﻳﺰﺍﺕ ﻋﻘﻴﺪﺗﻰ‪ ،‬ﻃﺒﻘﺎﺗﻰ ﻭ ﻧﮋﺍﺩﻯ ﺭﺍ ﺑﺎﻃﻞ ﻣﻴﮑﺮﺩ؛ ﺣﺎﻟﺖ ﺗﺴﻠﻴﻢ ﻭ ﺗﻔﻮﻳﺾ ﮐﻪ ﺁﺭﺍﻣﺶ‬
‫ﺭﻭﺣﻰ ﻭ ﺑﺮﺩﺑﺎﺭﻯ ﺷﺠﺎﻋﺎﻧﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﲞﺎﻃﺮ ﻣﻴﺂﻭﺭﺩ؛ ﺩﻭﺳﺖ ﺩﺍﺷﱳ ﮔﻠﻬﺎﻭ ﺍﻃﻔﺎﻝ ﮐﻪ‬
‫ﻳﮑﻰ ﺍﺯ ﺧﺼﺎﺋﺺ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﻮﺩ؛ ﻃﺮﺯ ﺭﻓﺘﺎﺭ ﺳﺎﺩﻩ ﻭ ﻣﻌﺎﺷﺮﺕ ﻃﻠﱮ ﻣﻔﺮﻁ ﮐﻪ ﳘﻴﺸﻪ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﺩﺳﺘﺮﺱ ﳘﻪ ﻗﺮﺍﺭ ﻣﻴﺪﺍﺩ ﻭ ﺳﺨﺎﻭﺕ ﻭ ﳏﺒ‪‬ﱴ ﮐﻪ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﺑﺪﻭﻥ ﻣﻼﺣﻈﻪ ﻭ‬
‫ﺗﺒﻌﻴﺾ ﺑﻮﺩ؛ ﻃﺮﺯ ﺭﻓﺘﺎﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺭﺍ ﻭﺍﺿﺤﹰﺎ ﺑﻴﺎﺩ ﻣﻴﺂﻭﺭﺩ‪ .‬ﺧﻠﻖ ﻭ ﺧﻮﻯ ﺩﻟﭙﺴﻨﺪ ﻭ‬
‫ﻧﺸﺎﻃﻰ ﮐﻪ ﻫﻴﭻ ﻏﻢ ﻭ ﻏﺼ‪‬ﻪﺍﻯ ﺁﻧﺮﺍ ﺯﺍﺋﻞ ﳕﻰﮐﺮﺩ‪ ،‬ﺁﺭﺍﻣﺶ ﻭ ﺣﺎﻟﺖ ﺳﺎﺩﮔﻰ ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﻣﺮﺗﺒﻪ‬
‫ﻣﻘﺎﻡ ﻋﺎﻟﯽ ﺍﻳﺸﺎﻥ ﺭﺍ ﻋﺎﻟﻴﺘﺮ ﻣﻴﻨﻤﻮﺩ‪ ،‬ﻃﺒﻴﻌﺖ ﺑﺎ ﮔﺬﺷﱴ ﮐﻪ ﺁﻧﹰﺎ ﻫﺮﺧﺼﻢ ﻟﺪﻭﺩﻯ ﺭﺍﺧﻠﻊﺳﻼﺡ‬
‫ﻣﻴﮑﺮﺩ ﺍﺯﲨﻠﻪ ﺻﻔﺎﺕ ﺑﺮﺟﺴﺘﻪﺣﻴﺎﺕ ﻣﻘﺪ‪‬ﺳﻲ ﺑﻮﺩ ﮐﻪ ﺗﺎﺭﻳﺦ ﺁﻧﺮﺍ ﺑﻌﻨﻮﺍﻥ ﺣﻴﺎﺗﻰ ‪‬ﺮﻩﻣﻨﺪ ﺍﺯ‬
‫ﻗﺪﺭﺗﻰ ﺁﲰﺎﱏ ﮐﻪ ﮐﻤﺘﺮ ﻗﻬﺮﻣﺎﱏ ﺍﺯ ﻗﻬﺮﻣﺎﻧﺎﻥ ﮔﺬﺷﺘﻪ ﺩﺍﺭﺍﻯ ﺁﻥ ﺩﺭﺟﻪ ﻗﺪﺭﺕ ﺑﻮﺩﻩﺍﻧﺪ ﺛﺒﺖ‬
‫ﺧﻮﺍﻫﺪ ﮐﺮﺩ‪)"...‬ﺗﺮﲨﻪ( )‪(٩‬‬
‫‪ -٢‬ﺣﻀﺮﺕ ﺁﺳﻴﻪ ﺧﺎﱎ‪ :‬ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﺍﺯ ﻗﻠﻢ ﺍ‪‬ﻰ ﺑﻪ "ﻭﺭﻗﻪﻋﻠﻴﺎ" ﻣﻠﻘﹼﺐ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺍﺯ ﺍﻟﻘﺎﺏ‬
‫ﺩﻳﮕﺮ ﺍﻳﺸﺎﻥ "ﻧﻮ‪‬ﺍﺏ" ﺍﺳﺖ‪ .‬ﺁﺳﻴﻪ ﺧﺎﱎ ﺩﺧﺘﺮ ﻭﺍﻻﮔﻬﺮ ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﺍﲰﻌﻴﻞ ﻭﺯﻳﺮ ﻳﺎﻟﺮﻭﺩﻯ‬
‫ﺑﻮﺩﻧﺪ‪ .‬ﲨﺎﻝ ﺍ‪‬ﻰ ﻧﻮﺯﺩﻩ ﺳﺎﻟﻪ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﺎ ﺁﺳﻴﻪ ﺧﺎﱎ ﺍﺯﺩﻭﺍﺝ ﻓﺮﻣﻮﺩﻧﺪ)ﺳﺎﻝ ‪ ١٢٥١‬ﻩ ﻕ‬
‫ﺑﺮﺍﺑﺮ ﺑﺎ ‪١٨٣٥‬ﻡ(‪ .‬ﺁﺳﻴﻪ ﺧﺎﱎ ﺯﻳﺒﺎ ﻭ ﻣﻬﺮﺑﺎﻥ ﻭ ﺟﻮﻫﺮ ﻓﺪﺍﮐﺎﺭﻯ ﺑﻮﺩﻧﺪ‪ .‬ﺁﻧﭽﻪ ﺩﺭ ﻗﺒﺎﻟﻪ‬
‫ﻧﮑﺎﻫﺸﺎﻥ ﺑﺎ ﲨﺎﻝ ﺍ‪‬ﻰ ﺁﻣﺪﻩ ﮔﻮﺋﻰ ﺍﳍﺎﻡ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ":‬ﺯﻳﺒﺎﺗﺮﻳﻦ ﻋﺮﻭﺳﻰ ﮐﻪ‬
‫ﻣﺸﺎﻃﻪﮔﺎﻥ ﻓﮑﺮ ﻭﺍﻧﺪﻳﺸﻪ ﺩﺭ ﺣﺠﺎﻝ ﺧﻴﺎﻝ ﺑﻪ ﺯﻳﻮﺭ ﮐﻤﺎﻝ ﺁﺭﺍﺳﺘﻪ"‪ .‬ﺩﻭﺭﺍﻥ ﻧﺎﻣﺰﺩﻯ ﺍﻳﻦ ﺯﻭﺝ‬
‫ﺟﻠﻴﻞ ﮐﻮﺗﺎﻩ ﺑﻮﺩ ﻭ ﻣﺮﺍﺳﻢ ﻋﻘﺪ ﻭ ﻋﺮﻭﺳﻰ ﺑﺎ ﺣﻀﻮﺭ ﺟﻨﺎﺏ ﻭﺯﻳﺮ ﻭ ﺧﺪﳚﻪ ﺧﺎﱎ )ﻭﺍﻟﺪﻩ ﲨﺎﻝ‬
‫ﺍ‪‬ﻰ( ﺑﺮﮔﺰﺍﺭ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ ﻋﺮﻭﺳﻰ ﻣﻈﻬﺮ ﳘﻪ ﻋﺮﻭﺳﻴﻬﺎﻯ ﺯﻳﺒﺎ ﻭ ﮔﲑﺍﻯ ﺑﺰﺭﮔﺎﻥ ﺍﻳﺮﺍﻥ ﺯﻣﲔ‬
‫ﺑﻮﺩ‪ .‬ﺭﻭﺯ ﭘﻴﺶ ﺍﺯ ﻋﺮﻭﺳﻰ ﻃﻼﺁﻻﺕ ﻭ ﺟﻮﺍﻫﺮﺍﺕ ﺁﺳﻴﻪ ﺧﺎﱎ ﺭﺍ‪ ،‬ﮐﻪ ﺯﺭﮔﺮﺍﻥ ﺣﺮﻓﻪﺍﻯ ﲟﺪ‪‬ﺕ‬
‫ﺷﺶ ﻣﺎﻩ ﺩﺭ ﺧﺎﻧﻪ ﻣﲑﺯﺍ ﺍﲰﻌﻴﻞ ﻭﺯﻳﺮ ﺳﺎﺧﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﳘﺮﺍﻩ ﺑﺎ ﺩﻳﮕﺮ ﲞﺸﻬﺎﻯ ﺟﻬﻴﺰ ﭼﻬﻞ ﻗﺎﻃﺮ‬
‫ﺑﻪﺧﺎﻧﻪ ﺩﺍﻣﺎﺩ ﲪﻞ ﳕﻮﺩ‪ .‬ﻣ‪‬ﻬﺮ ﻭ ﺻﺪﺍﻕ ﺩﺍﻣﺎﺩ "ﭘﺎﻧﺼﺪ ﺗﻮﻣﺎﻥ ﻭﺟﻪ ﺍﺷﺮﰱ ﻃﻼ )ﺷﺎﻳﺪ ﺩﺭ‬
‫ﮐﻴﺴﻪﻫﺎﻯ ﺗﺎﻓﺘﻪ ﺳﺮﺥﺭﻧﮓ( ﺷﺸﺪﺍﻧﮓ ﺣﻴﺎﻁ ﻓﺘﺢﺍﷲﺧﺎﱏ‪ ،‬ﺩﻭ ﺟﺎﺭﻳﻪ ﻭ ﻳﮏ ﻏﻼﻡ )‪‬ﻤﺎﻥ‬
‫ﺭﺳﻢ ﭘﻴﺸﲔ ﺍﻳﺮﺍﻥ ﺯﻣﲔ ﻭ ﺍﺳﻼﻡ( ﺑﻪ ‪‬ﺎﻯ ﻫﺸﺘﺎﺩﺗﻮﻣﺎﻥ ﺑﻮﺩ‪ .‬ﺳﭙﺲ ﺧﻄﺒﻪ ﻋﻘﺪ ﺩﺭ ﮐﻨﺎﺭ ﺳﻔﺮﻩ‬
‫ﮔﺴﺘﺮﺩﻩ ﻭ ﺣﻀﻮﺭ ﺑﺴﺘﮕﺎﻥ ﻭ ﺩﻭﺳﺘﺎﻥ ﻗﺮﺍﺋﺖ ﮔﺮﺩﻳﺪ‪ .‬ﺁﺳﻴﻪ ﺧﺎﱎ ﺍﺯ ﳘﺎﻥ ﺭﻭﺯﻫﺎﻯ ﳔﺴﺘﲔ ﺩﺭ‬
‫ﺍﻧﺪﻳﺸﻪ ﺭﻓﺎﻩ ﲨﺎﻝﺍ‪‬ﻰ ﺑﻮﺩ ﻭ ﻫﺮﮔﺰ ﺩﺭ ﺍﳒﺎﻡ ﻭﻇﺎﺋﻒ ﳘﺴﺮﻯ ﻭ ﻣﺎﺩﺭﻯ ﮐﻮﺗﺎﻫﻰ ﻧﻔﺮﻣﻮﺩ‪ .‬ﺑﺎ‬
‫ﳘﮕﺎﻥ ﻣﻬﺮﺑﺎﻥ ﺑﻮﺩ‪ .‬ﻫﻢ ﺍﻭ ﺑﻮﺩ ﮐﻪ ﺑﺎ ﺩﺳﺘﻬﺎﻯ ﻟﻄﻴﻒ ﻭ ﺯﻳﺒﺎﻯ ﺧﻮﻳﺶ ﻣﺮﻫﻢ ﺑﺮ ﭼﺸﻤﺎﻥ‬
‫ﺗﻘﺮﻳﺒﹰﺎ ﻧﺎﺑﻴﻨﺎﻯ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﭼﻮﭘﺎﻥ ﻧﻮﺟﻮﺍﻥ ﺑﻈﺎﻫﺮ ﻣﺴﮑﲔ ﻣﻴﻨﻬﺎﺩ‪ .‬ﻭ ﻫﻢ ﺍﻭ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺩﻝ‬
‫ﺯﻣﺴﺘﺎﻥ ﺳﺮﺩ ﮐﻮﻫﻬﺎﻯ ﻣﻐﺮﺏ ﺍﻳﺮﺍﻥ ﺩﺭ ﺁﺏ ﻳﺦ ﻟﺒﺎﺳﻬﺎﻯ ﲨﺎﻝﺍ‪‬ﻰ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺭﺍ‬
‫ﻣﻰﺷﺴﺖ ﻭ ﻧﻈﻴﻒ ﻣﻴﻔﺮﻣﻮﺩ‪ .‬ﺩﺧﺖ ﻋﺎﻟﯽ ﻣﻘﺎﻣﺶ ﺣﻀﺮﺕ ﻭﺭﻗﻪﻋﻠﻴﺎ ﻣﻴﻔﺮﻣﺎﻳﺪ‪" :‬ﻣﺎﺩﺭﻡ ﻗﺎﻣﱴ‬
‫ﺑﻠﻨﺪ ﻭ ﺯﻳﺒﺎ ﻭ ﭼﺸﻤﺎﱏ ﺑﺮﻧﮓ ﺁﰉ ﺗﲑﻩ ﺩﺍﺷﺖ‪ .‬ﻭﻯ ﺑﺴﺎﻥ ﻣﺮﻭﺍﺭﻳﺪﻯ ﺑﻮﺩ ﺗﺎﺑﺎﻥ ﻭ ﮔﻠﯽ ﺯﻳﺒﺎ ﻭ‬
‫ﺧﻨﺪﺍﻥ ﺩﺭ ﻣﻴﺎﻥ ﻧﺴﻮﺍﻥ‪ .‬ﺩﺧﺘﺮﻯ ﺑﻮﺩ ﻫﻮﴰﻨﺪ ﻭ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﳏﺒﻮﺏ ﻭ ﻣﻬﺮﺑﺎﻥ‪ .‬ﺑﻪﻫﺮ ﮐﺠﺎﻯ‬
‫ﻗﺪﻡ ﻣﻰ ﻬﻧﺎﺩ ﻓﻀﺎ ﺭﺍ ﺁﮐﻨﺪﻩ ﺍﺯ ﻋﺸﻖ ﻭ ﺳﺮﻭﺭ ﻣﻴﻨﻤﻮﺩ‪ (١)٠".‬ﺍﺯ ﺍﻗﺘﺮﺍﻥ ﲨﺎﻝﺍ‪‬ﻰ ﺑﺎ ﺁﺳﻴﻪ ﺧﺎﱎ‬
‫ﭘﻴﺶ ﺍﺯ ﺗﻮﻟﹼﺪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﭼﻨﺪ ﻓﺮﺯﻧﺪ ﭘﺪﻳﺪ ﮔﺸﺖ ﻭ ﻟﮑﻦ ﭼﺮﺥ ﺗﻘﺪﻳﺮ ﺑﺮ ﺑﻘﺎﺀ ﺁﻧﺎﻥ‬
‫ﻧﮕﺸﺖ ﻭ ﻣﻘﺪ‪‬ﺭ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺳﺎﻝ ﺳﺘﲔ‪ (١٢٦٠) ،‬ﺟﻬﺎﻥ ﺑﻄﻠﻮﻉ ﻣﻮﻟﯽﺍﻟﻌﺎﳌﲔ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻣﻨﻮ‪‬ﺭ ﮔﺮﺩﺩ‪ .‬ﺑﺎﺭﻯ ﺁﺳﻴﻪ ﺧﺎﱎ ﺩﺭ ﺳﺎﻝ ‪ ١٣٠٣‬ﻩ ﻕ )‪١٨٨٦‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻋﮑﹼﺎ‬
‫ﲟﻠﮑﻮﺕ ﺍ‪‬ﻰ ﺻﻌﻮﺩ ﻓﺮﻣﻮﺩ‪ .‬ﺣﻀﺮﺗﺸﺎﻥ ﺩﺭ ﲨﻴﻊ ﺁﻧﺎﺕ ﺣﻴﺎﺕ ﺩﺭ ﻣﺼﺎﺋﺐ ﲨﺎﻝﺍ‪‬ﻰ ﺳﻬﻴﻢ‬
‫ﻭﺷﺮﻳﮏ ﺑﻮﺩﻧﺪ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﳘﺴﺮ ﺍﺭﲨﻨﺪﺷﺎﻥ ﺩﺭ ﳘﻪ ﻋﻮﺍﱂ ﻻﻬﻧﺎﻳﻪ ﺍﳍﻴ‪‬ﻪ ﺑﺎ‬
‫ﺣﻀﺮﺗﺸﺎﻥ ﻗﺮﻳﻦ ﻭ ﻣﻌﺎﺷﺮﻧﺪ‪(١١) .‬‬
‫‪ -٣‬ﺣﺮﻡ ﺣﻀﺮﺕ ﺑﺎﺏ‪ :‬ﻧﺎﻡ ﺁﻥ ﺣﻀﺮﺕ ﺧﺪﳚﻪ ﺑﻴﮕﻢ ﺑﻮﺩ ﻭ ﺩﺭ ﺳﺎﻝ ‪ ١٢٣٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬
‫)‪١٨٢٢‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﺷﲑﺍﺯ ﺩﺭ ﳏﻠﹼﻪ ﺑﺎﺯﺍﺭ ﻣﺮﻍ ﻭ ﺩﺭ ﺑﺎﻻﺧﺎﻧﻪ ﺑﻴﺖ ﻣﺴﮑﻮﱏ ﭘﺪﺭﺷﺎﻥ ﺁﻗﺎ ﻣﲑﺯﺍ‬
‫ﻋﻠﯽ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺘﻨﺪ‪) .‬ﳘﺎﻥ ﺑﻴﱴ ﮐﻪ ﺳﻪ ﺳﺎﻝ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺷﺎﻫﺪ ﺗﻮﻟﹼﺨﺪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻮﺩ(‪ .‬ﻣﺎﺩﺭ‬
‫ﺑﻠﻨﺪ ﺍﺧﺘﺮ ﺧﺪﳚﻪ ﺧﺎﱎ‪ ،‬ﺣﺎﺟﻴ‪‬ﻪ ﰉ ﰉ ﺧﺎﱎ‪ ،‬ﺍﻫﻞ ﺟﻬﺮﻡ ﺑﻮﺩﻧﺪ‪ .‬ﺧﺪﳚﻪ ﺧﺎﱎ ﺩﺧﺘﺮﻯ ﺯﻳﺒﺎ ﻭ‬
‫ﻋﻔﻴﻒ ﻭ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻮﺩﻧﺪ‪ .‬ﻳﻌﲎ ﻭﺍﻟﺪﻩ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺧﺘﺮ ﻋﻤﻮﻯ ﺍﻳﺸﺎﻥ‬
‫ﺑﻮﺩﻧﺪ‪ .‬ﺧﺪﳚﻪ ﺧﺎﱎ ﺩﺭ ﺑﻴﺴﺖ ﺳﺎﻟﮕﻰ ﺭﺅﻳﺎﺋﻰ ﺩﻳﺪﻧﺪ ﮐﻪ ﻋﻴﻨﹰﺎ ﻭﺍﻗﻊ ﺷﺪ‪ .‬ﺩﺭ ﺁﻥ ﺭﺅﻳﺎ ﺩﻳﺪﻧﺪ‬
‫ﮐﻪ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍ ﺑﻪ ﺧﻮﺍﺳﺘﮕﺎﺭﻯ ﺍﻳﺸﺎﻥ ﺁﻣﺪﻩﺍﻧﺪ‪ .‬ﭼﻨﺪﻯ ﺑﻌﺪ ﻓﺎﻃﻤﻪ ﺧﺎﱎ ﻭﺍﻟﺪﻩ‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻪ ﺧﻮﺍﺳﺘﮕﺎﺭﻯ ﺭﻓﺘﻨﺪ ﻭ ﺩﻭ ﻣﺎﻩ ﻧﮕﺬﺷﺖ ﮐﻪ ﺍﺯﺩﻭﺍﺝ ﺍﻳﺸﺎﻥ ﺑﺎ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﻭﺍﻗﻊ ﮔﺸﺖ )‪ ١٢٥٨‬ﻩ ﻕ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٨٤٢‬ﻡ(‪ .‬ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺍﻗﺘﺮﺍﻥ ﭘﺴﺮﻯ ﺑﻨﺎﻡ ﺍﲪﺪ ﺷﺪ ﮐﻪ‬
‫ﺍﻧﺪﮐﻰ ﭘﺲ ﺍﺯ ﺗﻮﻟﹼﺪ ﺩﺭ ﮔﺬﺷﺖ‪ (١٢) .‬ﺧﺪﳚﻪ ﺧﺎﱎ ﺩﺭ ﳘﺎﻥ ﺁﻏﺎﺯ ﻇﻬﻮﺭ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﻣﺆﻣﻦ ﺷﺪﻧﺪ‪ .‬ﺑﺮﺧﻰ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﮐﻪ ﺍﳝﺎﻥ ﺍﻳﺸﺎﻥ ﭘﻴﺶ ﺍﺯ ﺍﳝﺎﻥ ﺣﺮﻭﻑ ﺣ ‪‬ﻰ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﺴﺘﻨﺪ ﺍﻳﻦ ﮔﺮﻭﻩ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺍﺳﺖ ﺁﳒﺎ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﺪ‪" :‬‬
‫ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﺣﲔ ﻇﻬﻮﺭ ﻧﻘﻄﻪ ﺑﻴﺎﻥ ﺣﲔ ﲡﻠﹼﻰ ﺑﺮ ﺩﻭ ﻧﻔﺲ ﻭﺍﻗﻊ ﺷﺪ ﺗﺎ ﺍﻧﮑﻪ ﮐﻢ ﮐﻢ ﺑﻪﮐ ﹼﻞ‬
‫ﺭﺳﻴﺪ" )ﺑﺎﺏ ﻳﺎﺯﺩﻫﻢ ﺍﺯ ﻭﺍﺣﺪ ﭼﻬﺎﺭﻡ(‪ .‬ﺑﻌﻘﻴﺪﻩ ﺍﻳﻦ ﮔﺮﻭﻩ ﺍﺯ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﻣﺮﺍﺩ ﺍﺯ ﺩﻭ ﻧﻔﺲ‬
‫ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ ﻭ ﺧﺪﳚﻪ ﺧﺎﱎ ﺍﺳﺖ‪ .‬ﻇﺎﻫﺮﹰﺍ ﺑﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺩﻭ ﻧﻔﺲ ﻧﻔﺲ ﻣﻈﻬﺮ ﺍﳍﻰ ﻭ ﻧﻔﺲ‬
‫ﺍﻭ‪‬ﻝ ﻣﻦﺁﻣﻦ ﺟﻨﺎﺏ ﺑﺎﺏ ﺍﻟﺒﺎﺏ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻧﮑﺘﻪ ﺍﺯ ﻣﻘﺪ‪‬ﻣﻪ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺭﻭﺷﻦ ﻣﻴﺸﻮﺩ‪ .‬ﳘﭽﻨﲔ‬
‫ﺍﻳﻦ ﮔﺮﻭﻩ ﺑﻪ ﻓﻘﺮﺍﺗﻰ ﺍﺯ ﺯﻳﺎﺭﺗﻨﺎﻣﻪ ﺣﻀﺮﺕ ﺣﺮﻡ ﻧﺎﺯﻝ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﻰ ﺍﺳﺘﻨﺎﺩ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺁﳒﺎ ﮐﻪ‬
‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻧﺸﻬﺪ ﺍﻧ‪‬ﮏ ﺍﻭ‪‬ﻝ ﻭﺭﻗﺔ ﻓﺎﺯﺕ ﺑﮑﺄﺱ ﺍﻟﻮﺻﺎﻝ‪ (١٣) ".‬ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ‬
‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺧﺪﳚﻪ ﺧﺎﱎ ﳔﺴﺘﲔ ﺑﺎﻧﻮﺋﻰ ﺍﺳﺖ ﮐﻪ ﺑﮑﺂﺱ ﻭﺻﺎﻝ ﺣﻀﺮﺕ ﺑﺎﺏ ﻓﺎﺋﺰ ﮔﺸﺘﻪ‬
‫ﺍﺳﺖ‪ .‬ﻭ ﻧﻴﺰ ﺍﺳﺘﻨﺎﺩ ﺑﻪ ﺑﻴﺎﻥ ﺩﻳﮕﺮﻯ ﺩﺭ ﺁﻥ ﺯﻳﺎﺭﺗﻨﺎﻣﻪ ﻣﻴﻨﻤﺎﻳﻨﺪ‪ .‬ﻋﲔ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫"ﺍﻧﺖ ﺍﻟﹼﱴ ﻭﺟﺪﺕ ﻋﺮﻑ ﻗﻤﻴﺺ ﺍﻟﺮ‪‬ﲪﻦ ﻗﺒﻞ ﺧﻠﻖ ﺍﻻﻣﮑﺎﻥ ﻭ ﺗﺸﺮ‪‬ﻓﺖ ﺑﻠﻘﺎﺋﻪ ﻭ ﻓﺰﺕ ﺑﻮﺻﺎﻟﻪ ﻭ‬
‫ﺷﺮﺑﺖ ﺭﺣﻴﻖ ﺍﻟﻘﺮﺏ ﻣﻦ ﻳﺪ ﻋﻄﺎﺋﻪ‪ (١٤) ".‬ﺩﺭ ﺍﻳﻦ ﻋﺒﺎﺭﺍﺕ ﺍﺷﺎﺭﻩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺣﻀﺮﺕ‬
‫ﺣﺮﻡ ﻋﺮﻑ ﻗﻤﻴﺺ ﺭﲪﻦ ﺭﺍ ﭘﻴﺶ ﺍﺯ ﺧﻠﻖ ﺍﻣﮑﺎﻥ ﺍﺳﺘﺸﻤﺎﻡ ﮐﺮﺩﻩﺍﻧﺪ ﻭ ﺑﻠﻘﺎﺀ ﻣﺒﺎﺭﮎ ﻣﺸﺮ‪‬ﻑ ﻭ‬
‫ﺑﻮﺻﺎﻝ ﺣﻀﺮﺗﺸﺎﻥ ﻓﺎﺋﺰ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺍﮔﺮﭼﻪ ﳘﻪ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺑﺮ ﺳﺒﻘﺖ ﺍﳝﺎﱏ ﺣﻀﺮﺕ‬
‫ﺣﺮﻡ ﺍﺷﺎﺭﻩ ﻣﻴﻨﻤﺎﻳﺪ ﻭﻟﮑﻦ ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺗﺼﺮﻳﺢ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺗﺎ ﭼﻬﻞ‬
‫ﺭﻭﺯ ﭘﺲ ﺍﺯ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺟﺰ ﺟﻨﺎﺏ ﺑﺎﺏ ﺍﻟﺒﺎﺏ ﺍﺣﺪﻯ ﺑﺂﻥ ﺣﻀﺮﺕ ﻣﺆﻣﻦ ﻧﮕﺸﺘﻪ ﺍﺳﺖ‪ .‬ﻋﲔ‬
‫ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﭼﻨﲔ ﺍﺳﺖ‪ ":‬ﻭ ﳘﭽﻨﲔ ﻣﺒﺪﺍﺀ ﻇﻬﻮﺭ ﺑﻴﺎﻥ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﮐﻦ ﮐﻪ ﺗﺎ ﭼﻬﻞ ﺭﻭﺯ ﻏﲑ‬
‫ﺍﺯ ﺣﺮﻑ ﺳﲔ ﻣﺆﻣﻦ ﺑﻪ ﺑﺎﺀ ﻧﺒﻮﺩ ﺍﺣﺪﻯ ﻭ ﮐﻢﮐﻢ ﻫﻴﺎﮐﻞ ﺣﺮﻭﻑ ﺑﺴﻤﻠﻪ ﺗﻘﻤ‪‬ﺺ ﺍﳝﺎﻥ ﭘﻮﺷﻴﺪﻩ‬
‫ﺗﺎ ﺁﻧﮑﻪ ﻭﺍﺣﺪ ﺍﻭ‪‬ﻝ ﲤﺎﻡ ﺷﺪ‪ ) ".‬ﺑﺎﺏ ﭘﺎﻧﺰﺩﻫﻢ ﺍﺯ ﻭﺍﺣﺪ ﻫﺸﺘﻢ(‪ .‬ﺮ ﺣﺎﻝ ﺗﺎﺭﻳﺦ ﺍﳝﺎﻥ ﺣﻀﺮﺕ‬
‫ﺣﺮﻡ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺎﻳﺪ ﺩﺭ ﳘﺎﻥ ﻣﺎﻫﻬﺎﻯ ﳔﺴﺘﲔ ﺍﺯ ﻇﻬﻮﺭ ﻣﺒﺎﺭﮎ ﺑﺎﺷﺪ‪ .‬ﺍﻳ‪‬ﺎﻡ ﺳﺮﻭﺭ‬
‫ﺣﻀﺮﺕ ﺣﺮﻡ ﭘﺲ ﺍﺯ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺖ‪ .‬ﺁﻥ ﺑﺎﻧﻮﻯ ﻣﻮﻗﻨﻪ ﻋﻔﻴﻔﻪ ﺍﺯ ﳘﺎﻥ‬
‫ﺍﻭﻗﺎﺕ ﺗﺎ ﭘﺎﻳﺎﻥ ﺣﻴﺎﺕ ﳏﺎﻁ ﺩﺭ ﺑﻼﻳﺎﻯ ﻻﻬﻧﺎﻳﺎﺕ ﺑﻮﺩ‪ .‬ﺗﺒﻌﻴﺪ ﻭ ﻣﺴﺠﻮﻧﻴ‪‬ﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ‬
‫ﺷﻬﺎﺩﺕ ﺁﻥ ﺣﻀﺮﺕ ﺁﺗﺶ ﺑﻪ ﺟﺎﻥ ﺁﻥ ﺟﻨﺎﺏ ﺯﺩ ﻭ ﺳﺘﻢ ﺩﴰﻨﺎﻥ ﻭ ﺍﻫﺎﻧﺖ ﺁﻧﺎﻥ ﺑﺂﻥ ﺳﻴﺪﻩ ﻧﺴﺎﺀ‬
‫ﺗﺎ ﺧﺎﲤﻪ ﺣﻴﺎﺕ ﺣﻀﺮﺗﺶ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺖ‪ .‬ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﺳﺎﻝ ‪ ١٢٩٩‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬
‫)‪١٨٨١‬ﻣﻴﻼﺩﻯ( ﺑﺎ ﻬﻧﺎﻳﺖ ﻋﺸﻖ ﻭ ﺍﳝﺎﻥ ﺑﻪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﺷﻬﺮ ﺷﲑﺍﺯ ﲟﻠﮑﻮﺕ ﺍ‪‬ﻰ‬
‫ﺻﻌﻮﺩ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺣﻀﺮﺗﺸﺎﻥ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ )ﺧﺼﻮﺻﹰﺎ ﮐﺘﺎﺏ ﻗﻴ‪‬ﻮﻡ ﺍﻻﲰﺎﺀ( ﻭ‬
‫ﻣﮑﺎﺗﺒﺎﺕ ﺧﺼﻮﺻﻰ ﺁﻥ ﺣﻀﺮﺕ ﻣﻮﺭﺩ ﮐﻤﺎﻝ ﻣﺮﲪﺖ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﻋﺒﺎﺭﺕ "ﺟﺎﻥ ﺷﲑﻳﻦ‬
‫ﻣﻦ" ﺩﺭ ﺗﻮﻗﻴﻌﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺧﻄﺎﺏ ﺑﻪ ﺣﻀﺮﺕ ﺣﺮﻡ ﮔﻮﻳﺎﻯ ﻋﺸﻖ ﻓﺮﺍﻭﺍﻥ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ‬
‫ﺧﺪﳚﻪ ﺧﺎﱎ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻟﻘﺎﺏ ﺷﺎﳐﻪ ﺍﻳﺸﺎﻥ ﮐﻪ ﺩﺭ ﺍﻟﻮﺍﺡ ﲨﺎﻝ ﺍ‪‬ﻰ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ﺍﺳﺖ "ﺧﲑ‬
‫ﺍﻟﻨ‪‬ﺴﺎﺀ"‪" ،‬ﺑﺘﻮﻝ ﻋﺬﺭﺍﺀ"‪" ،‬ﻭﺭﻗﻪﻋﻠﻴﺎ" ﻭ "ﲦﺮﻩ ﻋﻠﻴﺎ" ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪ .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ‬
‫ﻭﺍﻟﺪﻩ ﺣﻀﺮﺕ ﺑﺎﺏ ﻧﻴﺰ ﺩﺭ ﺍﻣﺮ ﺍﻋﻈﻢ ﺻﺎﺣﺐ ﻣﻘﺎﻣﻰ ﺭﻓﻴﻊﺍﻧﺪ ﻭ ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﺍﺯ ﻗﻠﻢ ﺍ‪‬ﻰ ﺑﻪ "ﺧﲑ‬
‫ﺍﻟﻨ‪‬ﺴﺎﺀ" ﻣﻠﻘﹼﺐ ﮔﺸﺘﻪ ﺍﻧﺪ‪.‬‬
‫‪ -٤‬ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍﺀ ‪ :‬ﻣﻘﺎﻡ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍﺀ ﺩﺧﺘﺮ ﺑﻠﻨﺪ ﺍﺧﺘﺮ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺩﺭ ﺁﺛﺎﺭ‬
‫ﻃﻠﻌﺎﺕ ﻣﻘﺪ‪‬ﺳﻪ ‪‬ﺎﺋﻴﻪ ﲡﻠﻴﻞ ﮔﺸﺘﻪ ﻭ ﺣﻀﺮﺕ ﻭﻟﹼﻰﺍﻣﺮﺍﷲ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﮐﻨﺎﺭ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ‬
‫ﻧﺴﻮﺍﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﭼﻮﻥ ﺁﺳﻴﻪ‪ ،‬ﺳﺎﺭﺍ ﻭ ﻣﺮﱘ ﻣﺎﺩﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻧﺎﻡ ﺑﺮﺩﻩﺍﻧﺪ‪(١٥) .‬‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ ":‬ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﴰﻊ ﺍﳒﻤﻦ ﻧﺴﺎﺀ ﺑﻮﺩ‪ (١٦) ".‬ﺟﻨﺎﺏ ﻓﺎﻃﻤﻪ ﺩﺭ‬
‫ﺳﺎﻝ ﭘﻨﺠﻢ ﭘﺲ ﺍﺯ ﺑﻌﺜﺖ ﺩﺭ ﻣﮑﹼﻪ ﺑﺪﻧﻴﺎ ﺁﻣﺪﻧﺪ‪ .‬ﻣﺎﺩﺭﺷﺎﻥ ﺧﺪﳚﻪ ﺣﺮﻡ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﺻﻌﻮﺩ ﺟﻨﺎﺏ ﻓﺎﻃﻤﻪ ﺑﺴﺎﻝ ﻳﺎﺯﺩﻫﻢ ﻫﺠﺮﻯ )‪٦٣٢‬ﻣﻴﻼﺩﻯ( ﻭﺍﻗﻊ ﮔﺸﺖ‪ .‬ﺟﻨﺎﺏ ﻓﺎﻃﻤﻪ ﺣﺮﻡ‬
‫ﺣﻀﺮﺕ ﻋﻠﻲ ﻋﻠﻴﻪ ‪‬ﺎﺀﺍﷲ ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺁﻥ ﺩﻭ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺣﺴﻦ ﳎﺘﱮ ﻭ‬
‫ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺣﺴﲔ ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪ .‬ﮐﻤﺎﻻﺕ ﻭ ﻓﻀﺎﺋﻞ ﻭ ﻣﺮﺍﺗﺐ ﺍﺳﺘﻘﺎﻣﺖ ﺟﻨﺎﺏ ﻓﺎﻃﻤﻪ ﺩﺭ‬
‫ﺗﻮﺍﺭﻳﺦ ﺍﺳﻼﻣﻰ ﺑﻪﺗﻔﺼﻴﻞ ﺑﻴﺎﻥ ﻭ ﺑﺮﺧﻰ ﺧﻄﺐ ﺍﺯ ﺍﻳﺸﺎﻥ ﻧﻘﻞ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻟﻘﺎﺏ ﺟﻨﺎﺏ‬
‫ﻓﺎﻃﻤﻪ ﮐﻪ ﺩﺭ ﺁﺛﺎﺭ ﺍﺳﻼﻣﻰ ﺁﻣﺪﻩ ﻭ ﺑﺮﺧﻰ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺗﺄﺋﻴﺪ ﮔﺸﺘﻪ "ﺳﻴﺪﻩ ﻧﺴﺎﺀ"‪،‬‬
‫"ﺻﺪﻳﻘﻪ"‪" ،‬ﺯﻫﺮﺍﺀ" ﻭ "ﺑﺘﻮﻝ" ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪.‬‬
‫‪ -٥‬ﺟﻨﺎﺏ ﺧﺪﳚﻪ ﮐﱪﻯ ‪ :‬ﻧﺎﻡ ﭘﺪﺭ ﺍﻳﺸﺎﻥ ﺧﻮﻳﻠﺪ ﻭ ﻧﺎﻡ ﻣﺎﺩﺭﺷﺎﻥ ﻓﺎﻃﻤﻪ ﺑﻮﺩ‪ .‬ﺍﻳﺸﺎﻥ ﳔﺴﺘﲔ‬
‫ﺣﺮﻡ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺑﻮﺩﻧﺪ ﻭ ﻣﺎﺩﺭ ﺟﻨﺎﺏ ﻓﺎﻃﻤﻪﺯﻫﺮﺍﺀ‪ .‬ﺟﻨﺎﺏ ﺧﺪﳚﻪ ﺑﺎﻧﻮﺋﻰ ﺛﺮﻭﲤﻨﺪ ﻭ ﺍﺯ‬
‫ﺍﺷﺮﺍﻑ ﻗﺮﻳﺶ ﺑﻮﺩﻧﺪ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺛﺮﻭﺕ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺩﺭ ﻃﺮﻳﻖ ﺍﻋﺎﻧﺖ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﻭ ﺍﺳﻼﻡ‬
‫ﻣﺼﺮﻭﻑ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﭼﻪ ﭘﻴﺶ ﺍﺯ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﻭ ﭼﻪ ﭘﺲ ﺍﺯ ﺁﻥ ﳘﻮﺍﺭﻩ ﺁﻥ ﺟﻨﺎﺏ‬
‫ﺭﺍ ﻣﺪﺡ ﻭ ﺛﻨﺎﺀ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﺟﻨﺎﺏ ﺧﺪﳚﻪ ﳔﺴﺘﲔ ﺑﺎﻧﻮﺋﻰ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﻪ ﺍﺳﻼﻡ ﻣﺆﻣﻦ ﺷﺪﻧﺪ ﻟﺬﺍ ﺑﻪ‬
‫ﺍ ‪‬ﻡ ﺍﳌﺆﻣﻨﲔ ﻣﻠﹼﻘﺐ ﮔﺸﺘﻨﺪ‪ .‬ﺍﺯ ﺍﻟﻘﺎﺏ ﺩﻳﮕﺮ ﺟﻨﺎﺏ ﺧﺪﳚﻪ "ﻃﺎﻫﺮﻩ" ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺭﺳﻮﻝ‬
‫ﺍﮐﺮﻡ ﺁﻥ ﺟﻨﺎﺏ ﺭﺍ "ﺧﺪﳚﺔ ﺍﻟﮑﱪﻯ" ﻧﻴﺰ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ‪ .‬ﺻﻌﻮﺩ ﺟﻨﺎﺏ ﺧﺪﳚﻪ ﺳﻪ ﺳﺎﻝ ﭘﻴﺶ ﺍﺯ‬
‫ﻫﺠﺮﺕ ) ﺣﺪﻭﺩ ‪ ٦١٩‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻣﮑﹼﻪ ﻭﺍﻗﻊ ﮔﺸﺖ‪ .‬ﺩﺭ ﻫﻨﮕﺎﻡ ﺭﺣﻠﺖ ﺣﺪﻭﺩ ﺷﺼﺖ ﻭ‬
‫ﭘﻨﺞ ﺳﺎﻝ ﺩﺍﺷﺘﻨﺪ ﻭ ﺭﺳﻮﻝ ﺍﷲ ﺩﺭ ﺁﻥ ﺍﺣﻴﺎﻥ ﻣﺮﺩﻯ ﭘﻨﺠﺎﻩ ﺳﺎﻟﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ‬
‫ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺧﺼﻮﺹ ﺟﻨﺎﺏ ﺧﺪﳚﻪ ﭼﻨﲔ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺧﺎﰎ ﺍﻧﺒﻴﺎﺀ ﺭﻭﺡ‬
‫ﻣﺎﺳﻮﺍﻩ ﻓﺪﺍﻩ ﺗﻔﮑﹼﺮ ﮐﻦ‪ .‬ﲨﻴﻊ ﻣﻦ ﻋﻠﯽﺍﻻﺭﺽ ﺍﺯ ﻋﺒﺎﺩ ﻭ ﺍﻣﺎﺀ ﳐﺼﻮﺹ ﻋﺮﻓﺎﻥ ﺁﻥ ﻧﻴ‪‬ﺮ ﺍﻓﻖ ﺑﻴﺎﻥ‬
‫ﺧﻠﻖ ﺷﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﻇﻬﻮﺭ ﲨﻴﻊ ﺑﺮ ﺍﻋﺮﺍﺽ ﻭ ﺍﻋﺘﺮﺍﺽ ﻗﻴﺎﻡ ﳕﻮﺩﻧﺪ ﻣﮕﺮ ﻧﻔﻮﺱ ﻣﻌﺪﻭﺩﻩ‬
‫ﻣﺬﮐﻮﺭﻩ ﻭ ﺍﺯ ﺍﻣﺎﺀ ﺧﺪﳚﻪ ﮐﱪﻯ ﺑﺎﻳﻦ ﺷﺮﺍﻓﺖ ﻋﻈﻤﻰ ﻓﺎﺋﺰ ﺷﺪ‪ .‬ﭼﻪ ﮐﻪ ﺩﺭ ﺣﲔ ﺑﺄﺳﺎﺀ ﻭ‬
‫ﺿﺮ‪‬ﺍﺀ ﺛﺎﺑﺖ ﺑﻠﮑﻪ ﺷﺎﮐﺮ ﻣﺸﺎﻫﺪﻩ ﮔﺸﺖ‪ .‬ﻫﻨﻴﺌﹰﺎ ﳍﺎ ﻭ ﻣﺮﻳﺌﹰﺎ ﳍﺎ‪ .‬ﺍﻭ ﺍﺯ ﻧﺴﺎﺋﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﲦﺎﺭ‬
‫ﺳﺪﺭﻩ ﻣﻨﺘﻬﻰ ﻣﺮﺯﻭﻕ ﺷﺪ ﻭ ﺍﺯ ﺳﻠﺴﺒﻴﻞ ﺑﻘﺎﺀ ﺁﺷﺎﻣﻴﺪ‪ .‬ﻃﻮﰉ ﳍﺎ ﻭ ﻟﮑ ﹼﻞ ﺍﹶﻣ ٍﺔ ﺍﺣﺒ‪‬ﺘﻬﺎ ﻭ ﺍﻗﺒﻠﺖ‬
‫ﺍﻟﻴﻬﺎ ﻭ ﻧﻄﻘﺖ ﺑﺜﻨﺎﺋﻬﺎ"‪(١٧) .‬‬
‫‪ -٦‬ﺟﻨﺎﺏ ﻣﺮﱘ ﻣﺎﺩﺭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‪ :‬ﺩﺭ ﺁﺛﺎﺭ ﻃﻠﻌﺎﺕ ﻣﻘﺪ‪‬ﺳﻪ ‪‬ﺎﺋﻴ‪‬ﻪ ﺩﺭ ﺧﺼﻮﺹ ﻣﺮﱘ‬
‫ﻋﺬﺭﺍﺀ)ﺑﺎﮐﺮﻩ( ﻣﺎﺩﺭ ﺑﻠﻨﺪ ﺍﺧﺘﺮ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺑﮑﺮ‪‬ﺍﺕ ﺑﻴﺎﻧﺎﺕ ﻧﺎﺯﻝ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ‬
‫ﻭﻟﹼﻰﺍﻣﺮﺍﷲ ﻧﺎﻡ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﮐﻨﺎﺭ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﺯﻧﺎﻥ ﺟﺎﻭﺩﺍﻧﻪ ﺗﺎﺭﻳﺦ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪(١٨).‬‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺧﺼﻮﺹ ﺍﻳﺸﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺣﻀﺮﺕ ﻣﺮﱘ ﮐﻪ ﻓﺨﺮ ﺭﺟﺎﻝ ﺑﻮﺩﻩ‪".‬‬
‫)‪ (١٩‬ﺍﻳﺸﺎﻥ ﺍﺯ ﻧﺴﻞ ﻳﻬﻮﺩﺍ ﻭ ﺩﺍﻭﺩ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎ ﺍﻟﻴﺼﺎﺑﺎﺕ ﻣﺎﺩﺭ ﺣﻀﺮﺕ ﳛﲕ ﺗﻌﻤﻴﺪ ﺩﻫﻨﺪﻩ‬
‫ﻧﺴﺒﺖ ﻧﺰﺩﻳﮏ ﺩﺍﺷﺘﻨﺪ‪ (٢٠) .‬ﺟﻨﺎﺏ ﻣﺮﱘ ﺩﺭ ﻫﺠﺪﻩ ﺳﺎﻟﮕﻰ ﻫﻨﮕﺎﻣﻴﮑﻪ ﺑﺎ ﻳﻮﺳﻒ ﳒﹼﺎﺭ ﻧﺎﻣﺰﺩ‬
‫ﺑﻮﺩﻧﺪ ﻭ ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﺍﻗﺘﺮﺍﻥ ﻭﺍﻗﻊ ﺷﻮﺩ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺑﺎﺭﻭﺭ ﮔﺸﺘﻨﺪ‪ (٢١) .‬ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬
‫ﺑﺪﻳﻦ ﻋﻠﹼﺖ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻣﺮﱘ ﺍﺯ ﺁﻏﺎﺯ ﺗﻮﻟﹼﺪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺷﺎﻫﺪ‬
‫ﺣﻮﺍﺩﺙ ﺗﺎﺭﳜﻰ ﻣﺘﻌﺪ‪‬ﺩ ﻣﺮﺑﻮﻁ ﺑﻪ ﺯﻧﺪﮔﻰ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩﻧﺪ ﻭ ﻫﻨﮕﺎﻡ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ‬
‫ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ‪(٢٢) .‬‬
‫‪ -٧‬ﺟﻨﺎﺏ ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ‪ :‬ﻣﺮﱘ ﺍﻫﻞ ﳎﺪﻝ ﺍﺳﺖ‪ .‬ﳎﺪﻝ ﻧﺎﻡ ﺩﻫﮑﺪﻩﺍﻳﺴﺖ ﺩﺭ ﮐﻨﺎﺭ ﺩﺭﻳﺎﭼﻪ ﻃﱪﻳ‪‬ﻪ‬
‫) ﺩﺭ ﮐﺸﻮﺭ ﺍﺳﺮﺍﺋﻴﻞ(‪ .‬ﺭﻭﺍﻳﺎﺕ ﺩﺭ ﺑﺎﺏ ﺷﺮﺡ ﺣﻴﺎﺕ ﻣﺮﱘ ﳐﺘﻠﻒ ﺍﺳﺖ‪ .‬ﺳﻨ‪‬ﺖ ﻣﺴﻴﺤﻰ‬
‫ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺍﻭ ﳘﺎﻥ ﺯﱏ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﺎﺏ ﻫﻔﺘﻢ ﺍﺯ ﺍﳒﻴﻞ ﻟﻮﻗﺎ ﺫﮐﺮﺵ ﺁﻣﺪﻩ ﻭ ﮔﻨﺎﻫﮑﺎﺭ ﺑﻮﺩﻩ‬
‫ﻭ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﻭ ﺭﺍ ﲞﺸﻴﺪﻩ ﺍﺳﺖ‪ (٢٣) .‬ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ ﻫﻨﮕﺎﻡ ﺷﻬﺎﺩﺕ‬
‫ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻪ ﻭ ﺍﺯﳏﻞ ﺗﺪﻓﲔ ﺁﻥ ﺣﻀﺮﺕ ﻧﻴﺰ ﺁﮔﺎﻩ ﺷﺪﻩ ﺍﺳﺖ‪ (٢٤) .‬ﻣﺮﱘ‬
‫ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻗﻴﺎﻡ ﮐﺮﺩ ﻭ ﺷﺎﮔﺮﺩﺍﻥ ﺭﺍ ﺟﺎﻥ ﺟﺪﻳﺪ ﲞﺸﻴﺪ ﻭ ﺗﺎ ﭘﺎﻳﺎﻥ‬
‫ﺯﻧﺪﮔﺎﱏ ﺩﺭ ﺗﺮﻭﻳﺞ ﺍﻣﺮ ﻣﻘﺪ‪‬ﺱ ﻣﺴﻴﺤﻰ ﺟﺎﻧﻔﺸﺎﱏ ﳕﻮﺩ‪ .‬ﺫﮐﺮ ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺍﻳﻦ‬
‫ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺑﮑﺮ‪‬ﺍﺕ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﲨﻠﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺧﺼﻮﺹ ﺍﻭ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻣﺮﱘ‬
‫ﳎﺪﻟﻴ‪‬ﻪ ﻏﺒﻄﻪ ﺭﺟﺎﻝ ﺑﻮﺩ‪ (٢٥) ".‬ﺩﺭﺑﻴﺎﻥ ﺩﻳﮕﺮﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" .‬ﺩﺭ ﺯﻣﺎﻥ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﻣﻼﺣﻈﻪ‬
‫ﮐﻨﻴﻢ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺣﻮﺍﺭﻳ‪‬ﻮﻥ ﻣﻀﻄﺮﺏ ﺷﺪﻧﺪ ﺣﱴ ﭘﻄﺮﺱ ﮐﺒﲑ ﺳﻪ ﻣﺮﺗﺒﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺭﺍ‬
‫ﺍﻧﮑﺎﺭ ﮐﺮﺩ ﻭﻟﯽ ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ ﺳﺒﺐ ﺛﺒﺎﺕ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﺁﻬﻧﺎ ﺷﺪ ﻭ ﺧﺪﻣﱴ ﻋﻈﻴﻢ ﺑﺪﻳﻦ ﻣﺴﻴﺤﻰ‬
‫ﮐﺮﺩ"‪ (٢٦) .‬ﻭ ﻧﻴﺰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺩﺭ ﻋﺎﱂ ﻣﺴﻴﺤﻰ ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ ﺳﺒﺐ ﺛﺒﻮﺕ ﺣﻮﺍﺭﻳ‪‬ﻮﻥ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﲨﻴﻊ ﺣﻮﺍﺭﻳ‪‬ﻮﻥ ﺑﻌﺪ ﺍﺯ ﻣﺴﻴﺢ ﻣﻀﻄﺮﺏ ﺷﺪﻧﺪ‪ .‬ﻟﮑﻦ ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ ﻣﺎﻧﻨﺪ ﺷﲑ ﻣﺴﺘﻘﻴﻢ ﻣﺎﻧﺪ‪".‬‬
‫)‪ (٢٧‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺩﻳﮕﺮ ﺍﻟﻮﺍﺡ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺑﻌﺪ ﺍﺯ ﺣﻀﺮﺕ ﺭﻭﺡ ﻣﻌﺪﻭﺩﻯ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﺸﺮﻳﻌﻪ‬
‫ﺭﻭﺡﺍﷲ ﻭﺍﺭﺩ ﺷﺪﻧﺪ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺁﻧﮑﻪ ﺩﺭ ﺑﺪﺍﻳﺖ ﻋﺮﻭﺝ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﮐﻤﺎﻝ ﻭﺣﺸﺖ ﻭ‬
‫ﺩﻫﺸﱴ ﮐﻪ ﺣﺎﺻﻞ ﺷﺪﻩ ﺑﻮﺩ ﺗﺰﻟﺰﻝ ﻭ ﺍﺿﻄﺮﺍﺏ ﻣﺴﺘﻮﻟﯽ ﺷﺪ ﻟﮑﻦ ﺑﻌﺪ ﺍﺯ ﭼﻨﺪ ﺭﻭﺯ ﺯﱏ‬
‫ﻣﺴﻤ‪‬ﺎﺓ ﺑﻪ ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ ﺑﺎﺳﺘﻘﺎﻣﺖ ﻭ ﺛﺒﻮﺗﻰ ﻇﺎﻫﺮ ﺷﺪ ﮐﻪ ﺭﺟﺎﻝ ﺭﺍ ﺑﺮ ﺍﻣﺮ ﺛﺎﺑﺖ ﻭ ﻣﺴﺘﻘﻴﻢ ﳕﻮﺩ‬
‫ﻭ ﺑﺮ ﺍﻋﻼﺀ ﮐﻠﻤﺔﺍﷲ ﻗﻴﺎﻡ ﳕﻮﺩﻧﺪ‪ (٢٨) ".‬ﺩﺭ ﻟﻮﺣﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ ﻳﮏ ﺯﻥ ﻗﺮﻭﻯ‬
‫ﺧﺪﺍ ﺑﻮﺩ ﻫﻨﻮﺯ ﺳﺘﺎﺭﻩﺍﺵ ﺍﺯ ﺍﻓﻖ ﻋﺰ‪‬ﺕ ﺍﺑﺪﻳ‪‬ﻪ ﻣﻴﺪﺭﺧﺸﺪ‪ (٢٩)".‬ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬
‫"ﺩﺭ ﮐﻮﺭ ﺣﻀﺮﺕ ﺭﻭﺡ ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﻭ ﻋﺮﻭﺝ ﻋﻴﺴﻮﻱ ﺑﺎﺳﺘﻘﺎﻣﺖ ﻭ ﺛﺒﻮﺗﻰ ﻗﻴﺎﻡ‬
‫ﳕﻮﺩ ﮐﻪ ﻧﻔﺤﺎﺕ ﳏﺒ‪‬ﺖ ﺍﷲ ﺁﻓﺎﻕ ﺭﺍ ﻣﻌﻄﹼﺮ ﳕﻮﺩ‪ .‬ﺣﱴ ﺍﻳﻦ ﻓﺨﺮ ﺭﺟﺎﻝ ﺑﻘﺴﻤﻰ ﺑﻪ ﻧﺼﻴﺤﺖ ﻭ‬
‫ﺩﻻﻟﺖ ﻭ ﻫﺪﺍﻳﺖ ﺯﺑﺎﻥ ﮔﺸﻮﺩ ﮐﻪ ﰲﺍﳊﻘﻴﻘﻪ ﺑﺘﺄﺋﻴﺪ ﺍﳍﻲ ﻳﺪ ﺑﻴﻀﺎﺀ ﳕﻮﺩ ﻭ ﺳﺒﺐ ﺍﺳﺘﻘﺎﻣﺖ ﻭ‬
‫ﺍﺷﺘﻌﺎﻝ ﺣﻀﺮﺍﺕ ﺣﻮﺍﺭﻳﻴ‪‬ﻦ ﮔﺸﺖ‪ (٣٠)".‬ﻭ ﻧﻴﺰ ﺩﺭ ﻟﻮﺣﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ ..." :‬ﺩﺭ ﮐﻮﺭ ﻣﺴﻴﺤﺎﺋﻰ‬
‫ﻭ ﺩﻭﺭ ﻋﻴﺴﻮﻱ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺭﻭﺡ ﻭﺟﻮﺩ ﲟﻘﺎﻡ ﳏﻤﻮﺩ ﲨﻴﻊ ﻳﺎﺭﺍﻥ ﻭ ﺩﻭﺳﺘﺎﻥ ﭘﺮﻳﺸﺎﻥ ﺷﺪﻧﺪ‬
‫ﻣﮕﺮ ﺍﻣﻪﺍﻯ ﺍﺯ ﺍﻣﺎﺀ ﺭﲪﻦ ﮐﻪ ﻧﺎﻡ ﻣﺒﺎﺭﮐﺶ ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ ﺑﻮﺩ ﻭ ﳎﺪﻝ ﺩﻫﮑﺪﻩ ﺣﻘﲑﻯ ﺍﺳﺖ ﺩﺭ‬
‫ﺳﺎﺣﻞ ﺩﺭﻳﺎﭼﻪ ﻃﱪﻳ‪‬ﻪ‪ .‬ﺳﺒﺤﺎﻥﺍﷲ ﺍﻳﻦ ﻭﺭﻗﻪ ﺑﺎ ﻭﺟﻮﺩ ﺁﻧﮑﻪ ﺍﻫﻞ ﻣﻘﻨﻌﻪ ﻭ ﺍﺯ ﺩﻫﮑﺪﻩ ﺑﻮﺩ ﺑﭽﻨﺎﻥ‬
‫ﺭﻭﺡ ﺗﺄﻳﻴﺪﻯ ﻣﻮﻓﹼﻖ ﮔﺮﺩﻳﺪ ﮐﻪ ﻣﺸﺎﻫﲑ ﺭﺟﺎﻝ ﻋﺎﺟﺰ ﮔﺮﺩﻳﺪﻧﺪ ﻭ ﺳﺒﺐ ﺛﺒﻮﺕ ﻭ ﺭﺳﻮﺥ ﻭ‬
‫ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﺳﮑﻮﻥ ﲨﻴﻊ ﻣﻮﺣ‪‬ﺪﻳﻦ ﮔﺮﺩﻳﺪ‪ .‬ﺗﺎ ﲝﺎﻝ ﻗﺪﺭ ﻭ ﻣﻨﺰﻟﺖ ﺍﻳﻦ ﻭﺭﻗﻪ ﻣﺴﺘﻮﺭ ﺑﻮﺩ ﺣﺎﻝ‬
‫ﻭﺍﺿﺢ ﻭ ﻣﺸﻬﻮﺩ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ ﺭﺑ‪‬ﺔ ﺍﳊﺠﺎﻝ ﺑﻘﻮ‪‬ﺗﻰ ﻇﺎﻫﺮ ﺷﺪ ﮐﻪ ﺳﺮﻭﺭ ﺍﺑﻄﺎﻝ ﺭﺟﺎﻝ‬
‫ﮔﺮﺩﻳﺪ‪ (٣١)".‬ﺩﺭ ﻳﮏ ﺑﻴﺎﻥ ﺷﻔﺎﻫﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ ﺑﻈﺎﻫﺮ ﭼﻪ ﺍﺳﺘﻌﺪﺍﺩﻯ ﺩﺍﺷﺖ‪.‬‬
‫ﺯﱏ ﺩﻫﺎﺗﻰ ﺑﻮﺩ‪ .‬ﺯﻬﻧﺎﻯ ﺍﻋﻈﻢ ﺍﺯ ﺍﻭ ﺑﺴﻴﺎﺭ ﺁﻣﺪﻧﺪ‪ ...‬ﭼﻮﻥ ﻣﺮﱘ ﳏﺒ‪‬ﺖ ﻣﺴﻴﺢ ﺩﺭ ﻗﻠﺒﺶ ﺑﻮﺩ ﺑﻪ‬
‫ﳏﺒ‪‬ﺖ ﻣﺴﻴﺢ ﻫﺮ ﺍﺳﺘﻌﺪﺍﺩﻯ ﺑﺎﻭ ﺩﺍﺩﻩ ﺷﺪ‪ (٣٢) ."...‬ﺩﺭ ﺑﻴﺎﻥ ﺷﻔﺎﻫﻰ ﺩﻳﮕﺮﻯ ﺿﻤﻦ ﺷﺮﺡ‬
‫ﺧﺪﻣﺎﺕ ﳕﺎﻳﺎﻥ ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺑﻌﺪ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺯ ﲨﻠﻪ ﺧﺪﻣﺎﺗﺶ ﺍﻳﻦ‬
‫ﺑﻮﺩ ﮐﻪ ﺑﻮﺍﺳﻄﻪﺍﻯ ﺑﺎ ﺍﻣﭙﺮﺍﻃﻮﺭ ﺭﻭﻣﺎﻥ ﻣﻼﻗﺎﺕ ﳕﻮﺩ ﻭ ﺁﻥ ﻣﻼﻗﺎﺕ ﺩﺭ ﻭﻗﱴ ﻭﺍﻗﻊ ﺷﺪ ﮐﻪ‬
‫ﭘﻴﻼﻃﺲ ﻭ ﻫﲑﻭﺩﻳﺲ ﺩﺍﻧﺴﺘﻪ ﺑﻮﺩﻧﺪ ﮐﻪ ﻳﻬﻮﺩ ﳏﺾ ﺍﻓﺘﺮﺍﺀ ﲢﺮﻳﮏ ﺑﺮ ﻗﺘﻞ ﻣﺴﻴﺢ ﳕﻮﺩﻩﺍﻧﺪ ﻭ‬
‫ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺑﻴﮕﻨﺎﻩ ﺑﻮﺩﻩ‪ .‬ﳍﺬﺍ ﻣﺘﻌﺮ‪‬ﺽ ﻳﻬﻮﺩ ﺑﻮﺩﻧﺪ‪ .‬ﭼﻮﻥ ﺍﻣﭙﺮﺍﻃﻮﺭ ﺍﺯ ﺣﺎﻝ ﻭ ﺧﻴﺎﻝ ﻣﺮﱘ‬
‫ﭘﺮﺳﻴﺪ ﺟﻮﺍﺏ ﮔﻔﺖ ﮐﻪ ﻣﻦ ﺍﺯ ﻃﺮﻑ ﻣﺴﻴﺤﻴﺎﻥ ﺁﻣﺪﻩﺍﻡ ﻭ ﺍﺳﺘﺪﻋﺎﻯ ﻣﺴﻴﺤﻴﺎﻥ ﺷﻔﺎﻋﺖ ﺍﺯ‬
‫ﻗﺎﺗﻠﲔ ﻣﺴﻴﺢ ﻭ ﺑﺬﻝ ﺁﺳﺎﻳﺶ ﻳﻬﻮﺩ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﭘﻴﻼﻃﺲ ﻭ ﻫﲑﻭﺩﻳﺲ ﻣﺘﻌﺮ‪‬ﺽ ﻳﻬﻮﺩﻧﺪ‪ .‬ﻫﺮ ﭼﻨﺪ‬
‫ﻳﻬﻮﺩﻳﺎﻥ ﺳﺒﺐ ﻗﺘﻞ ﻣﺴﻴﺢ ﺷﺪﻧﺪ ﻟﮑﻦ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺍﺑﺪﹰﺍ ﺭﺍﺿﻰ ﻧﻴﺴﺖ ﮐﻪ ﺍﺯ ﺁﻬﻧﺎ ﺍﻧﺘﻘﺎﻡ‬
‫ﮐﺸﻴﺪﻩ ﺷﻮﺩ‪ .‬ﺍﻣﭙﺮﺍﻃﻮﺭ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺮﱘ ﺑﺴﻴﺎﺭ ﺧﻮﺷﻨﻮﺩ ﻭ ﻣﺘﺄﺛﹼﺮ ﺷﺪ ﻭ ﺍﻣﺮ ﻋﺪﻡ ﺗﻌﺮ‪‬ﺽ‬
‫ﻳﻬﻮﺩﻳﺎﻥ ﺭﺍ ﺻﺎﺩﺭ ﮐﺮﺩ‪(٣٣) ".‬‬
‫‪ -٨‬ﺟﻨﺎﺏ ﺁﺳﻴﻪ ‪ :‬ﺑﺮ ﺍﺳﺎﺱ ﺭﻭﺍﻳﺎﺕ ﺍﺳﻼﻣﻰ ﳘﺴﺮ ﻓﺮﻋﻮﻥ ﻣﺼﺮ ﻭ ﺯﱏ ﭘﺮﻫﻴﺰﮐﺎﺭ ﻭ ﺧﺪﺍ ﺗﺮﺱ‬
‫ﺑﻮﺩﻩ ﻭ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺭﺍ ﮐﻪ ﺍﺯ ﺁﺏ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ ﺑﻪ ﺩﺭﺑﺎﺭ ﺑﺮﺩﻩ ﻭ ﺑﻪ ﻓﺮﺯﻧﺪ ﺧﻮﺍﻧﺪﮔﻰ‬
‫ﭘﺬﻳﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﺑﺮ ﭘﺎﻳﻪ ﺭﻭﺍﻳﺎﺕ ﻳﻬﻮﺩﻯ ﺩﺧﺘﺮ ﻓﺮﻋﻮﻥ ﺑﺪﻳﻦ ﺍﻣﺮ ﻣﺒﺎﺩﺭﺕ ﳕﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﺎﺳﺘﻨﺎﺩ ﻣﻨﺪﺭﺟﺎﺕ ﺗﻮﺭﺍﺓ ﻣﻘﺪ‪‬ﺱ ﻫﻨﮕﺎﻣﻴﮑﻪ ﻣﺎﺩﺭ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺩﺭ ﻗﺎﻳﻖ‬
‫ﺑﺴﻴﺎﺭ ﮐﻮﭼﮑﻰ ﮐﻪ ﺍﺯ ﱏ ﺳﺎﺧﺘﻪ ﺑﻮﺩ ﻬﻧﺎﺩ ﻭ ﺑﺎﻣﺎﻥ ﺧﺪﺍ ﺩﺭ ﺭﻭﺩ ﻧﻴﻞ ﺭﻫﺎ ﺳﺎﺧﺖ‪ .‬ﻣﺮﱘ ﺧﻮﺍﻫﺮ‬
‫ﻣﻮﺳﻰ ﮐﻪ ﺍﺣﺘﻤﺎ ﹰﻻ ﻫﻔﺖ ﺳﺎﻟﻪ ﺑﻮﺩ ﺩﺭ ﭘﻰ ﻗﺎﻳﻖ ﳘﻰ ﺭﻓﺖ‪ .‬ﺩﺧﺘﺮ ﻓﺮﻋﻮﻥ ﮐﻪ ﺩﺭ ﻬﻧﺮ ﺷﻨﺎ‬
‫ﻣﻴﻨﻤﻮﺩ ﮐﻮﺩﮎ ﺭﺍ ﺩﻳﺪ ﻭ ﺩﻟﺶ ﺑﺮ ﻭﻯ ﺑﺴﻮﺧﺖ ﻭ ﻭﺳﺎﺋﻞ ﺣﻔﻆ ﻭ ﺑﻘﺎﺀ ﺍﻭ ﺭﺍ ﻓﺮﺍﻫﻢ ﮐﺮﺩ ﻭ‬
‫ﺑﻌﺪﹰﺍ ﮐﻮﺩﮎ ﺭﺍ ﺑﻔﺮﺯﻧﺪ ﺧﻮﺍﻧﺪﮔﻰ ﭘﺬﻳﺮﻓﺖ‪ (٣٤) ".‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺧﻄﺎﺑﺎﺕ‬
‫ﻣﺒﺎﺭﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺁﺳﻴﻪ ﺩﺧﺘﺮ ﻓﺮﻋﻮﻥ ﻓﺨﺮ ﺭﺟﺎﻝ ﺑﻮﺩ‪ (٣٥) ".‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺩﺭ‬
‫ﺧﺼﻮﺹ ﺍﻭ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪" :‬ﺍﻯ ﺑﺴﺎ ﺍﻣﺎﺀ ﮐﻪ ﺩﺭ ﺳﺒﻴﻞ ﺍﳍﻲ ﮔﻮﻯ ﺳﺒﻘﺖ ﻭ ﭘﻴﺸﻰ ﺭﺍ ﺍﺯ ﺭﺟﺎﻝ‬
‫ﺩﺭ ﻣﻴﺪﺍﻥ ﺛﺒﻮﺕ ﻭ ﺭﺳﻮﺥ ﺭﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﮐﻮﺭ ﻣﻮﺳﻮﻯ ﺁﺳﻴﻪ ﺍﺯ ﺍﻓﻖ ﺍﺳﺘﻘﺎﻣﺖ ﺑﺎ ﻭﺟﻬﻰ ﻻﺋﺢ‬
‫ﱃﺍﻣﺮﺍﷲ )‪ (٣٨‬ﺁﺳﻴﻪ ﺭﺍ ﺍﺯ ﻧﺴﻮﺍﻥ‬‫ﻃﺎﻟﻊ‪ (٣٦) ".‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ )‪ (٣٧‬ﻭ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺟﺎﻭﺩﺍﻧﻪ ﺗﺎﺭﻳﺦ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬‬
‫‪ -٩‬ﺟﻨﺎﺏ ﺳﺎﺭﺍ‪ :‬ﳔﺴﺘﲔ ﺑﺎﻧﻮﺋﻰ ﮐﻪ ﺗﻮﺭﺍﺕ ﻣﻘﺪ‪‬ﺱ ﺍﺯ ﺍﻭ ﲡﻠﻴﻞ ﳕﻮﺩﻩ ﺳﺎﺭﺍ ﺣﺮﻡ ﺣﻀﺮﺕ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﺍﺳﺖ‪ .‬ﻧﺎﻡ ﻭﻯ ﺩﺭ ﺁﻏﺎﺯ ﺳﺎﺭﺍﻯ ‪ Sarai‬ﺑﻮﺩ ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ ﺳﺎﺭﻩ ﻧﺎﻣﻴﺪ‪(٣٩) .‬‬
‫ﺩﺍﺳﺘﺎﻥ ﺣﻴﺎﺕ ﺍﻳﻦ ﺑﺎﻧﻮﻯ ﺯﻳﺒﺎ ﻭ ﻋﺎﻟﯽ ﻣﻘﺎﻡ ﮐﻪ ﺑﺎﺳﺘﻨﺎﺩ ﺗﻮﺭﺍﺕ ﺧﻮﺍﻫﺮ ﭘﺪﺭﻯ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﺑﻮﺩﻩ ﺑﻪ ﺗﻔﺼﻴﻞ ﺩﺭ ﺁﻥ ﮐﺘﺎﺏ ﺟﻠﻴﻞ ﺁﻣﺪﻩ ﺍﺳﺖ‪ (٤٠) .‬ﺣﮑﺎﻳﺖ ﺁﻓﺮﻳﻨﺶ ﺟﻬﺎﻥ ﺩﺭ ﺳ‪‬ﻔﺮ‬
‫ﭘﻴﺪﺍﻳﺶ ﺗﻮﺭﺍﺕ ﺑﺎﺧﺘﺼﺎﺭ ﺁﻣﺪﻩ ﻭﻟﯽ ﺑﻴﺎﻥ ﺯﻧﺪﮔﻰ ﺳﺎﺭﺍ ﺑﺪﺭﺍﺯﺍ ﮐﺸﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳ‪‬ﺎﻡ ﺣﻀﺮﺕ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺳﺎﺭﺍ ﲝﺪﻭﺩ ﺩﻭ ﻫﺰﺍﺭﺳﺎﻝ ﭘﻴﺶ ﺍﺯ ﻣﻴﻼﺩ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﲣﻤﲔ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺁﻧﺎﻥ‬
‫ﺩﺭ ﺣﺮ‪‬ﺍﻥ ﺯﻳﺴﺖ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻓﺮﻣﻮﺩ ﮐﻪ ﺍﺯ ﺳﺮﺯﻣﲔ ﭘﺪﺭﻯ ﺑﻪ ﺍﺭﺽ‬
‫ﻣﻮﻋﻮﺩ ﮐﻮﭺ ﳕﺎﻳﺪ‪ .‬ﺩﺭ ﺗﻮﺭﺍﺕ ﺟﻠﻴﻞ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻣﻴﻔﺮﻣﺎﻳﺪ‪ " :‬ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺍﺑﺮﺍﻡ ﮔﻔﺖ ﺍﺯ‬
‫ﻭﻻﻳﺖ ﺧﻮﺩ ﻭ ﺍﺯ ﻣﻮﻟﺪ ﺧﻮﻳﺶ ﻭ ﺍﺯ ﺧﺎﻧﻪ ﭘﺪﺭ ﺧﻮﺩ ﺑﺴﻮﻯ ﺯﻣﻴﲎ ﮐﻪ ﺑﺘﻮ ﻧﺸﺎﻥ ﺩﻫﻢ ﺑﲑﻭﻥ‬
‫ﺷﻮ ﻭ ﺍﺯ ﺗﻮ ﺍﻣ‪‬ﱴ ﻋﻈﻴﻢ ﭘﻴﺪﺍ ﮐﻨﻢ ﻭ ﺗﺮﺍ ﺑﺮﮐﺖ ﺩﻫﻢ ﻭ ﻧﺎﻡ ﺗﺮﺍ ﺑﺰﺭﮒ ﺳﺎﺯﻡ ﻭ ﺗﻮ ﺑﺮﮐﺖ‬
‫ﺧﻮﺍﻫﻰ ﺑﻮﺩ ﻭ ﺑﺮﮐﺖ ﺩﻫﻢ ﺑﻪ ﺁﻧﺎﱏ ﮐﻪ ﺗﺮﺍ ﻣﺒﺎﺭﮎ ﺧﻮﺍﻧﻨﺪ ﻭ ﻟﻌﻨﺖ ﮐﻨﻢ ﺑﻪ ﺁﻧﮑﻪ ﺗﺮﺍ ﻣﻠﻌﻮﻥ‬
‫ﺧﻮﺍﻧﺪ ﻭ ﺍﺯ ﺗﻮ ﲨﻴﻊ ﻗﺒﺎﺋﻞ ﺟﻬﺎﻥ ﺑﺮﮐﺖ ﺧﻮﺍﻫﻨﺪ ﻳﺎﻓﺖ‪ (٤١) ".‬ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﻋﺎﺯﻡ‬
‫ﮐﻨﻌﺎﻥ ﮔﺸﺖ ﻭ ﺳﺎﺭﺍ ﻧﻴﺰ ﳘﺮﺍﻩ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩ‪ .‬ﺗﺎ ﻭﺻﻮﻝ ﺑﻪ ﺍﺭﺽ ﻣﻮﻋﻮﺩ ﻣﺼﺎﺋﺐ ﺑﺴﻴﺎﺭ ﺑﺮ‬
‫ﻯ ﻣﻴﻔﺮﻣﺎﻳﺪ ﺳﺎﺭﺍ‬
‫ﺁﻥ ﺩﻭ ﻭﺍﺭﺩ ﮔﺸﺖ ﻭ ﺳﺎﺭﺍ ﳘﻪ ﺭﺍ ﲢﻤ‪‬ﻞ ﳕﻮﺩ‪ .‬ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﭘﻄﺮﺱ ﺣﻮﺍﺭ ‪‬‬
‫ﻣﻄﻴﻊ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻮﺩ ﻭ ﺍﻭ ﺭﺍ ﺁﻗﺎﻯ ﻣﻄﻠﻖ ﻣﻴﺨﻮﺍﻧﺪ‪ (٤٢) .‬ﺳﺎﺭﺍ ﻗﺤﻂ ﻭ ﻏﻼﻯ ﺷﺪﻳﺪ‬
‫ﺩﺭ‪‬ﻩ ﻧﻴﻞ ﺭﺍ ﺑﺎ ﻬﻧﺎﻳﺖ ﺷﮑﻴﺒﺎﺋﻰ ﲢﻤ‪‬ﻞ ﳕﻮﺩ ﻭ ﺍﻳ‪‬ﺎﻡ ﺧﻮﺷﻰ ﻭ ﻏﻨﺎﻯ ﺑﻌﺪﻯ ﻫﺮﮔﺰ ﺍﻭ ﺭﺍ ﻣﻐﺮﻭﺭ‬
‫ﻧﻨﻤﻮﺩ‪ .‬ﺳﺎﺭﺍ ﺑﺎ ﻬﻧﺎﻳﺖ ﺍﳝﺎﻥ ﻭ ﺩﺭ ﻏﺎﻳﺖ ﮐﻬﻮﻟﺖ ﺩﺭ ﮔﺬﺷﺖ )‪ (٤٣‬ﻭ ﺩﺭ ﻏﺎﺭ ﻣﮑﻔﻴﻠﻪ‬
‫)ﻣﮑﭙﻼﻩ( ‪ Machpelah‬ﻣﺪﻓﻮﻥ ﮔﺮﺩﻳﺪ‪ (٤٤).‬ﺩﺭ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺍﺯ ﺗﻮﺭﺍﺕ ﻭ ﺍﳒﻴﻞ ﺍﺯ ﻧﺎﻣﱪﺩﻩ‬
‫ﲡﻠﻴﻞ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﺁﺛﺎﺭ ﺍﺳﻼﻣﻰ ﺳﺎﺭﻩ )ﺳﺎﺭﺍ( ﺩﺧﺘﺮ ﻋﻤﻮﻯ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﻣﻌﺮ‪‬ﰱ ﺷﺪﻩ ﻭ ﺍﺯ ﺯﻳﺒﺎ ﺭﻭﻳﺎﻥ ﺯﻣﺎﻥ ﺧﻮﻳﺶ ﺑﺸﻤﺎﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ ﺑﻪ ﻭﻯ ﻓﻀﻞ ﻭ ﻋﻠﻢ ﻭ‬
‫ﺣﮑﻤﺖ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﮑﻪ ﻧﺎﺻﺮ ﺧﺴﺮﻭ ﺩﺭ ﺣ ‪‬ﻖ ﺍﻭ ﻣﻴﮕﻮﻳﺪ‪:‬‬
‫ﻧﻴﺎﻣﺪ ﺟﺰ ﮐﻪ ﻓﻀﻞ ﻭ ﻋﻠﻢ ﻭ ﺣﮑﻤﺖ‬
‫ﲟﺎ ﻣﲑﺍﺙ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺳﺎﺭﻩ‬
‫ﱃﺍﻣﺮﺍﷲ ﺍﻭ ﺭﺍ ﺍﺯ ﲨﻠﻪ ﺯﻧﺎﻥ‬
‫ﺩﺭ ﺁﺛﺎﺭ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺍﺯ ﺳﺎﺭﺍ ﲡﻠﻴﻞ ﮔﺮﺩﻳﺪﻩ ﻭ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﻗﻬﺮﻣﺎﻥ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﳏﺴﻮﺏ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ (٤٥) .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬
‫"ﺳﺎﺭﺍ ﺯﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻓﺨﺮ ﺭﺟﺎﻝ ﺑﻮﺩ‪(٤٦) ".‬‬
‫‪ -١٠‬ﺩﻳﮕﺮ ﺯﻧﺎﻥ ﺟﺎﻭﺩﺍﻧﻪ‪ :‬ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺩﻳﮕﺮ ﻧﺴﻮﺍﻥ ﺟﺎﻭﺩﺍﻧﻪ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﻣﻮﺟﺐ ﺗﻄﻮﻳﻞ‬
‫ﮐﻼﻡ ﺍﺳﺖ‪ .‬ﳘﲔ ﻗﺪﺭ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺩﺭ ﺍﻣﺮ ﺍﻋﻈﻢ ﺣﻀﺮﺕ ﻣﻨﲑﻩ ﺧﺎﱎ ﺣﺮﻡ ﺣﻀﺮﺕ‬
‫ﱃﺍﻣﺮﺍﷲ ﺩﺭ ﺍﻳﻦ‬ ‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻭ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺣﻀﺮﺕ ﺍﻣﺔﺍﻟﺒﻬﺎﺀ ﺭﻭﺣﻴ‪‬ﻪ ﺧﺎﱎ ﺣﺮﻡ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﮔﺮﻭﻫﻨﺪ‪ .‬ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﺟﻨﺎﺏ ﺯﻳﻨﺐ ﺍﻟﮑﱪﻯ ﺩﺧﺘﺮ ﺑﻠﻨﺪ ﺍﺧﺘﺮ ﺣﻀﺮﺕ ﻋﻠﯽ ﻋﻠﻴﻪ‬
‫‪‬ﺎﺀﺍﷲ ﻳﺎﺩ ﮐﺮﺩ‪ .‬ﺩﺭ ﻋﺎﱂ ﻣﺴﻴﺤﻰ ﺍﺯ ﲨﻠﻪ ﺫﮐﺮ ﺟﻨﺎﺏ ﺑﺎﺭﺑﺎﺭﺍﻯ ﻣﻘﺪ‪‬ﺳﻪ ﺿﺮﻭﺭﻯ ﺍﺳﺖ )‪(٤٧‬‬
‫ﻭ ﺩﺭ ﺗﺎﺭﻳﺦ ﻳﻬﻮﺩ ﺟﻨﺎﺏ ﺩﺑﻮﺭﺍ ) ﺩﺑﻮﺭﻩ ﻧﺒﻴ‪‬ﻪ( ﻗﺎﺿﻰ ﺑﺮﺟﺴﺘﻪ ﺧﺎﻧﺪﺍﻥ ﺍﺳﺮﺍﺋﻴﻞ‪ .‬ﻣﻄﺎﻟﻌﻪ ﺗﻔﺼﻴﻠﯽ‬
‫ﺍﺣﻮﺍﻝ ﺍﻳﻦ ﻧﺴﻮﺍﻥ ﺟﺎﻭﺩﺍﻧﻪ ﻭ ﺻﺪ ﻫﺎ ﺗﻦ ﺍﺯ ﺯﻧﺎﻥ ﺑﺮﺟﺴﺘﻪ ‪‬ﺎﺋﻰ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻋﺎﱂ ﻣﺒﻴ‪‬ﻦ‬
‫ﻣﻘﺎﻡ ﻋﻈﻴﻢ ﻧﺴﻮﺍﻥ ﻭ ﺍﳘﻴ‪‬ﺖ ﺗﻌﻠﻴﻢ ﺍﺳﺎﺳﻰ ﲨﺎﻝ ﺍﻗﺪﺱ ﺍ‪‬ﻰ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺯﻳﺮ ﻧﻮﻳﺲ ﲞﺶ ﺩﻭﻡ‬

‫ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ‬

‫‪ -١‬ﲨﺎﻝ ﺍﻗﺪﺱ ﺍ‪‬ﻰ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﺧﻄﺎﺏ ﺑﻪ ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻋﻠﻴﺎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ ..." :‬ﻳﺎ ﺍﻳﺘ‪‬ﻬﺎ‬
‫ﺍﻟﻮﺭﻗﺔ ﺍﳌﺒﺎﺭﮐﺔ ﺍﻟﻨ‪‬ﻮﺭﺍﺀ‪ ...‬ﻗﺪ ﺟﻠﻌﻨﺎﮎ ﻣﻦ ﺧﲑﺓ ﺍﻻﻣﺎﺀ ﻭ ﺍﻋﻄﻴﻨﺎﮎ ﻣﻘﺎﻣﹰﺎ ﻟﺪﻯ ﺍﻟﻮﺟﻪ ﺍﻟﺬﹼﻯ ﻣﺎ‬
‫ﻼ ﻣﻦ ﻟﺪﻥ ﻣﺎﻟﮏ ﺍﻟﻌﺮﺵ ﻭ ﺍﻟﺜﺮﻯ" )ﻣﺄﺧﺬ‪:‬‬ ‫ﺳﺒﻘﺔﻩ ﺍﻟﻨ‪‬ﺴﺎﺀ ﮐﺬﻟﮏ ﻓﻀ‪‬ﻠﻨﺎﮎ ﻭ ﻗﺪ‪‬ﻣﻨﺎﮎ ﻓﻀ ﹰ‬
‫‪‬ﺎﺋﻴ‪‬ﻪ ﺧﺎﱎ ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻣﺒﺎﺭﮐﻪ ﻋﻠﻴﺎ‪ .‬ﺗﺪﻭﻳﻦ ﺩﺍﺋﺮﻩ ﻣﻄﺎﻟﻌﻪ ﻧﺼﻮﺹ ﻭ ﺍﻟﻮﺍﺡ ﻣﺮﮐﺰ ﺟﻬﺎﱏ‬
‫‪‬ﺎﺋﻰ ﺹ ‪ .(٣‬ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﻪ ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻋﻠﻴﺎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺑﺂﻥ ﺣﻀﺮﺕ‬
‫ﻣﻘﺎﻣﻰ ﺍﻋﻄﺎﺀ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﮐﻪ ﻫﻴﭻ ﻳﮏ ﺍﺯ ﻧﺴﻮﺍﻥ ﺟﻬﺎﻥ ﺑﺪﺍﻥ ﺗﺮﻓﻴﻊ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ‪.‬‬
‫‪ God Passes By -٢‬ﺹ ‪.٣٤٧‬‬
‫‪ -٣‬ﺎﺋﻴ‪‬ﻪ ﺧﺎﱎ ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻋﻠﻴﺎ‪ .‬ﺹ ‪.٩‬‬
‫‪ -٤‬ﻋﻴﻨﹰﺎﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ -٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.١٣-١٤‬‬
‫‪ -٦‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.١١‬‬
‫‪ -٧‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٢٣‬‬
‫‪ -٨‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٢٨-٢٩‬‬
‫‪ -٩‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٤١-٤٢‬‬
‫‪ -١٠‬ﻧﻘﻞ ﺑﻪ ﻣﻀﻤﻮﻥ ﺍﺯ ﮐﺘﺎﺏ ﺷﺎﻫﺮﺍﻩ ﻣﻨﺘﺨﺐ ‪ Chosen Hyway‬ﺗﺄﻟﻴﻒ ﺧﺎﱎ ﺑﻼﻣﻔﻴﻠﺪ‪.‬‬
‫‪ -١١‬ﺍﺯ ﲨﻠﻪ ﺩﺭ ﻟﻮﺣﻰ ﺧﻄﺎﺏ ﺑﻪ ﺣﻀﺮﺕ ﺁﺳﻴﻪ ﺧﺎﱎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻳﺎﻧﻮ‪‬ﺍﺏ ﻳﺎ ﺍﻳﺘﻬﺎﺍﻟﻮﺭﻗﺔ‬
‫ﻼ ﻣﻦ ﻋﻨﺪﻩ ﻭ ﺭﲪﺔ ﻣﻦ ﻟﺪﻧﻪ ﻭ ﺟﻌﻠﮏ ﺻﺎﺣﺒﺔ‬ ‫ﺍﳌﻨﺒﺘﺔ ﻣﻦ ﺳﺪﺭﺗﻰ ‪ ...‬ﻗﺪ ﺭﺿﻰ ﺍﷲ ﻋﻨﮏ ﻓﻀ ﹰ‬
‫ﻟﻪ ﰲ ﮐ ﹼﻞ ﻋﺎﱂ ﻣﻦ ﻋﻮﺍﳌﻪ ﻭ ﺭﺯﻗﮏ ﻟﻘﺎﺋﻪ ﻭ ﻭﺻﺎﻟﻪ ﺑﺪﻭﺍﻡ ﺍﲰﻪ ﻭ ﺫﮐﺮﻩ ﻭ ﻣﻠﮑﻮﺗﻪ ﻭ ﺟﱪﻭﺗﻪ‪.‬‬
‫ﻃﻮﰉ ﻻﻣﺔ ﺫﮐﺮﺗﮏ ﻭ ﺍﺭﺍﺩﺕ ﺭﺿﺎﺋﮏ ﻭ ﺧﻀﻌﺖ ﻋﻨﺪﮎ ﻭ ﲤﺴ‪‬ﮑﺖ ﲝﺒﻞ ﺣﺒ‪‬ﮏ ﻭ ﻭﻳ ﹲﻞ ﳌﻦ‬
‫ﺍﻧﮑﺮ ﻣﻘﺎﻣﮏ ﺍﻻﻋﻠﻰ‪) ...‬ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ .‬ﺭﺣﻴﻖ ﳐﺘﻮﻡ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﺺ‪.(٦٤٥-٦٤٦‬‬
‫‪ -١٢‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺟﺮﻳﺎﻥ ﺗﻮﻟﹼﺪ ﻭ ﺻﻌﻮﺩ ﺍﲪﺪ ﻓﺮﺯﻧﺪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ‬
‫ﺑﻪ ﮐﺘﺎﺏ " ﺣﻀﺮﺕ ﺑﺎﺏ" ﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ‪ ،‬ﺻﺺ‪.١٧٠-١٧٢‬‬
‫‪ -١٣‬ﻣﺄﺧﺬ‪ :‬ﻓﻴﻀﻰ‪ .‬ﺧﺎﻧﺪﺍﻥ ﺍﻓﻨﺎﻥ‪ .‬ﺹ ‪.١٨٤‬‬
‫‪ -١٤‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.١٨٥‬‬
‫‪ .God Passes By -١٥‬ﺹ ‪.٣٤٧‬‬
‫‪ -١٦‬ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.١٣٥‬‬
‫‪ -١٧‬ﻳﺰﺩﺍﱏ‪ .‬ﻣﻘﺎﻡ ﻭ ﺣﻘﻮﻕ ﺯﻥ‪ .‬ﺹ ‪.٣٥‬‬
‫‪ .God Passes By _١٨‬ﺹ ‪.٣٤٧‬‬
‫‪ -١٩‬ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.١٣٥‬‬
‫‪ -٢٠‬ﺍﳒﻴﻞ ﻟﻮﻗﺎ‪ ،‬ﺁﻳﻪ ﺳﻰ ﻭ ﺷﺸﻢ ﺍﺯ ﺑﺎﺏ ﳔﺴﺖ‪.‬‬
‫‪ -٢١‬ﻣﻮﺿﻮﻉ ﲪﻞ ﺣﻀﺮﺕ ﻣﺮﱘ ﺑﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺩﺭ ﺍﳒﻴﻞ ﺟﻠﻴﻞ ﻭ ﻗﺮﺁﻥ ﺷﺮﻳﻒ ﻭ ﺁﺛﺎﺭ ﻣﻘﺪ‪‬ﺳﻪ‬
‫ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺗﺼﺮﻳﺢ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﺯﻳﺎﺭﺕ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ‪‬ﺎﺋﻰ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺍﺯ‬
‫ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﺍﺛﺮ ﻗﻠﻢ ﲨﺎﻝ ﺍﻗﺪﺱ ﺍ‪‬ﻰ‪ .‬ﺻﺺ ‪.٤٣-٤٤‬‬
‫ﺏ‪ -‬ﮐﺘﺎﺏ ﻣﻔﺎﻭﺿﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺻﺺ ‪.٦٦-٦٨‬‬
‫ﭖ‪ -‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺧﻄﺎﺏ ﺑﻪ ﺟﻨﺎﺏ ﺁﻗﺎ ﻏﻼﳏﺴﲔ ﺑﻨﺎﰉ ﻣﻨﺪﺭﺝ ﺩﺭ ﺟﻠﺪ‬
‫ﺩﻭﻡ ﻣﺎﺋﺪﻩ ﺁﲰﺎﱏ ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ .‬ﺻﺺ ‪.٨٠-٨١‬‬
‫ﺕ‪ -‬ﺗﻮﻗﻴﻊ ﺣﻀﺮﺕ ﻭﻟﯽ ﺍﻣﺮﺍﷲ ﺧﻄﺎﺏ ﺑﻪ ﺩﮐﺘﺮ ﺷﻮﮎ ‪ Shook‬ﻣﻮﺭﺥ ﻧﻮﺯﺩﻫﻢ ﻧﻮﺍﻣﱪ‬
‫‪ ١٩٤٥‬ﻣﻴﻼﺩﻯ )ﻣﻨﺪﺭﺝ ﺩﺭ ‪ Baha'i News‬ﺁﻣﺮﻳﮑﺎ ﴰﺎﺭﻩ ‪ ،٢١٠‬ﺁﮔﺴﺖ ‪ ،١٩٤٨‬ﺹ ‪.(٣‬‬
 ‫‪ -٢٢‬ﺍﳒﻴﻞ ﻳﻮﺣﻨ‪‬ﺎ‪ ،‬ﺁﻳﻪ ﺑﻴﺴﺖ ﻭ ﭘﻨﺠﻢ ﺍﺯ ﺑﺎﺏ ﻧﻮﺯﺩﻫﻢ‪.‬‬
‫‪ -٢٣‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺍﳒﻴﻞ ﻟﻮﻗﺎ‪ ،‬ﺑﺎﺏ ﻫﻔﺘﻢ ﺁﻳﺎﺕ ‪.٣٦-٥٠‬‬
‫‪ -٢٤‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺍﳒﻴﻞ ﻣﺘ‪‬ﻰ ﺑﺎﺏ ﺑﻴﺴﺖ ﻭ ﻫﻔﺘﻢ‪ ،‬ﺁﻳﺎﺕ ‪ ،٥٥-٥٦‬ﺑﺎﺏ ﺑﻴﺴﺖ‬
‫ﻭ ﻫﺸﺘﻢ ﺁﻳﺎﺕ ‪ ١-٩‬ﻭ ﺍﳒﻴﻞ ﻣﺮﻗﺲ ﺑﺎﺏ ﭘﺎﻧﺰﺩﻫﻢ ﺁﻳﻪ ‪ ٤٧‬ﻭ ﺑﺎﺏ ﺷﺎﻧﺰﺩﻫﻢ ﺁﻳﺎﺕ ‪.١-١٤‬‬
‫‪ -٢٥‬ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.١٣٥‬‬
‫‪ -٢٦‬ﻧﻘﻞ ﺍﺯ ﻧﻄﻖ ﻣﺒﺎﺭﮎ ﺩﺭ ﺳﺎﻧﻔﺮﺍﻧﺴﻴﺴﮑﻮ ﺩﺭ ﺳﻴﺰﺩﻫﻢ ﺍﮐﺘﱪ ‪)١٩١٢‬ﻣﺄﺧﺬ‪ ،‬ﻳﺰﺩﺍﱏ‪ .‬ﻣﻘﺎﻡ‬
‫ﻭ ﺣﻘﻮﻕ ﺯﻥ‪ .‬ﺹ ‪.(٤١‬‬
‫‪ -٢٧‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٤١-٤٢‬‬
‫‪ -٢٨‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺹ ‪.٢٥٥‬‬
‫‪ -٢٩‬ﻧﻘﻞ ﺍﺯ ﺧﻄﺎﺑﻪ ﻣﺒﺎﺭﮎ ﺩﺭ ﺳﺎﻧﻔﺮﺍﻧﺴﻴﺴﮑﻮ )ﻣﺄﺧﺬ‪ :‬ﻳﺰﺩﺍﱏ‪ .‬ﻣﻘﺎﻡ ﻭ ﺣﻘﻮﻕ ﺯﻥ‪ .‬ﺹ‬
‫‪.(٥٥‬‬
‫‪ -٣٠‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٥٨-٥٩‬‬
‫‪ -٣١‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﺍﺳﺮﺍﺭﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺹ ‪.١٢٤‬‬
‫‪ -٣٢‬ﺯﺭﻗﺎﱏ‪ .‬ﺑﺪﺍﻳﻊ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﺺ ‪.١١٨-١١٩‬‬
‫‪ -٣٣‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٣٧‬‬
‫‪ -٣٤‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺗﻮﺭﺍﺕ ﻣﻘﺪ‪‬ﺱ‪ ،‬ﺳ‪‬ﻔﺮﺧﺮﻭﺝ‪ ،‬ﺑﺎﺏ ﺩﻭﻡ ﺁﻳﺎﺕ ‪.٥-١٠‬‬
‫‪ -٣٥‬ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.١٣٥‬‬
‫‪ -٣٦‬ﻳﺰﺩﺍﱏ‪ .‬ﻣﻘﺎﻡ ﻭ ﺣﻘﻮﻕ ﺯﻥ‪.٥٨ .‬‬
‫‪ -٣٧‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٦٦‬‬
‫‪ .God Passes By -٣٨‬ﺹ ‪.٣٤٧‬‬
‫‪ -٣٩‬ﺗﻮﺭﺍﺕ ﻣﻘﺪ‪‬ﺱ‪ ،‬ﺳ‪‬ﻔﺮﭘﻴﺪﺍﻳﺶ‪ ،‬ﺑﺎﺏ ﻫﻔﺪﻫﻢ ﺁﻳﻪ ﭘﺎﻧﺰﺩﻫﻢ‪.‬‬
‫‪ -٤٠‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﺳﺎﺭﺍ ﻋﻼﻭﻩ ﺑﺮ ﺗﻮﺭﺍﺕ ﻣﻘﺪ‪‬ﺱ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Lofts. Women in the Old Testament. pp. 6-22.‬‬
‫‪ -٤١‬ﺗﻮﺭﺍﺕ‪ ،‬ﺳ‪‬ﻔﺮ ﭘﻴﺪﺍﻳﺶ‪ ،‬ﺑﺎﺏ ﺩﻭﺍﺯﺩﻫﻢ ﺁﻳﺎﺕ ﻳﮏ ﺗﺎ ﺳﻪ‪.‬‬
 ‫‪ -٤٢‬ﺍﳒﻴﻞ ﺟﻠﻴﻞ‪ ،‬ﺭﺳﺎﻟﻪ ﺍﻭ‪‬ﻝ ﭘﻄﺮﺱ ﺭﺳﻮﻝ‪ .‬ﺑﺎﺏ ﺳﻮﻡ ﺁﻳﻪ ‪.٦‬‬
‫‪ -٤٣‬ﺑﺘﺼﺮﻳﺢ ﺗﻮﺭﺍﺕ ﺩﺭ ﺳ‪‬ﻔﺮﭘﻴﺪﺍﻳﺶ ) ﺑﺎﺏ ﺑﻴﺴﺖ ﻭ ﺳﻮﻡ ﺁﻳﻪ ﳔﺴﺖ( ﺳﺎﺭﺍ ﺩﺭ ﻳﮑﺼﺪ ﻭ‬
‫ﺑﻴﺴﺖ ﻭ ﻫﻔﺖ ﺳﺎﻟﮕﻰ ﺩﺭ ﮔﺬﺷﺖ‪.‬‬
‫‪ -٤٤‬ﺩﺭ ﺗﻮﺭﺍﺕ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻪ‪ ..." :‬ﺍﺑﺮﺍﻫﻴﻢ ﺯﻭﺟﻪ ﺧﻮﺩ ﺳﺎﺭﻩ ﺭﺍ ﺩﺭ ﻣﻐﺎﺭﻩ ﻣﮑﻔﻴﻠﻪ ﺩﺭ‬
‫ﻣﻘﺎﺑﻞ ﳑﺮﻯ )‪ (Mamre‬ﮐﻪ ﺣﱪﻭﻥ ﺑﺎﺷﺪ ﺩﺭ ﺯﻣﲔ ﮐﻨﻌﺎﻥ ﻣﺪﻓﻮﻥ ﳕﻮﺩ" ) ﺳ‪‬ﻔﺮ ﭘﻴﺪﺍﻳﺶ‪ ،‬ﺑﺎﺏ‬
‫‪ ٢٣‬ﺁﻳﻪ ‪.(١٩‬‬
‫‪ .God Passes By -٤٥‬ﺹ ‪.٣٤٧‬‬
‫‪ -٤٦‬ﺧﻄﺎﺑﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.١٣٥‬‬
‫‪ -٤٧‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺧﻄﺎﺏ ﺑﻪ ﺍﺣﺒ‪‬ﺎﻯ ﺳﺎﻧﺘﺎﺑﺎﺭﺑﺎﺭﺍ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺣﻀﺮﺕ‬
‫ﺳﺎﻧﺘﺎﺑﺎﺭﺑﺎﺭﺍ ﺩﺧﺘﺮﻯ ﺑﻮﺩ ﻋﺎﺩﻯ ﻭﻟﮑﻦ ﭼﻮﻥ ﺣﻴﺎﺕ ﺧﻮﺩ ﺭﺍ ﻭ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﻓﺪﺍﻯ ﻣﺴﻴﺢ ﮐﺮﺩ‬
‫ﻣﻼﺣﻈﻪ ﮐﻨﻴﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﺯ ﺍﻓﻖ ﻋﺎﱂ ﻣﺎﻧﻨﺪ ﺳﺘﺎﺭﻩ ﺩﺭﺧﺸﻴﺪ‪ .‬ﻫﻨﻮﺯ ﻧﻮﺭﺵ ﻣﻨﺘﺸﺮ ‪"...‬‬
‫)ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.(٨٢‬‬
 ‫ﲞﺶ ﺳﻮﻡ‬
‫ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ‬
‫ﺍﻣﺮ ﻣﻘﺪ‪‬ﺱ ‪‬ﺎﺋﻰ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺟﻠﻴﻞ ﺣﺎﻣﻞ ﭘﻴﺎﻡ ﻭﺣﺪﺕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﻭ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺁﻧﺎﻥ‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺍﻣﺮ ﺍﻋﻈﻢ ﻧﻪ ﺗﻨﻬﺎ ﺗﻔﻮ‪‬ﻕ ﻭ ﺳﺒﻘﺖ ﺭﺟﺎﻝ ﺑﺮ ﻧﺴﻮﺍﻥ ﺍﻣﺮﻯ ﻣﻮﻫﻮﻡ ﺗﻠﻘﹼﻰ‬
‫ﮔﺮﺩﻳﺪﻩ ﺑﻞ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﮐﻪ ﻇﻬﻮﺭ ﺫﮐﺎﻭﺕ‪ ،‬ﻣﻬﺎﺭﺕ ﻓﻄﺮﻯ ﻭ ﺭﻭﺣﺎﻧﻴ‪‬ﺖ ﺩﺭ ﺯﻥ ﺷﺪﻳﺪﺗﺮ‬
‫ﺍﺳﺖ‪ .‬ﻣﺸﺎﻫﺪﺍﺕ ﻋﻴﲎ ﻭ ﻋﻠﻤﻰ ﮔﻮﻳﺎﻯ ﺁﻧﺴﺖ ﮐﻪ ﺯﻥ ﻫﻢ ﻣﺎﺩﺭ ﻭ ﻓﺮﺯﻧﺪ ﭘﺮﻭﺭ ﺍﺳﺖ ﻭ ﻫﻢ‬
‫ﻋﺎﻣﻞ ﺍﺻﻠﯽ ﺍﺗ‪‬ﺼﺎﻝ ﻭ ﺍﺗ‪‬ﺤﺎﺩ ﺍﻋﻀﺎﺀ ﺧﺎﻧﻮﺍﺩﻩ‪ .‬ﺷﻮﺍﻫﺪ ﺗﺎﺭﳜﻰ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﮐﻪ ﺩﺭ ﻋﺼﺮ ﻋﺘﻴﻖ‬
‫ﻭ ﺩﺭ ﺭﻭﺯﮔﺎﺭﻯ ﮐﻪ ﺑﻪﺍﺷﺘﺒﺎﻩ ﺑﻪﺩﻭﺭﺍﻥ ﻣﺎﺩﺭ ﺷﺎﻫﻰ ﻳﺎ ﻣﺎﺩﺭ ﺳﺎﻻﺭﻯ ‪ Matriarchy‬ﻣﻌﺮﻭﻑ‬
‫ﮔﺸﺘﻪ ﺍﺳﺖ )‪ (١‬ﻣﻬﺎﺭﺕ ﻃﺒﻴﻌﻰ ﺯﻥ ﺭﺍﻓﻊ ﻣﺸﮑﻼﺕ ﺣﻴﺎﺕ ﺯﻳﺴﱴ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻓﺮﺍﺩ ﺁﺩﻣﻰ‬
‫ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻋﺼﺮ ﻋﺘﻴﻖ ﻫﺮﮔﺰ ﺷﺎﻫﺪ ﺍﻋﻤﺎﻝ ﺧﺸﻮﻧﺖ ﻭ ﺣﺎﮐﻤﻴ‪‬ﺖ ﺍﺯ ﺳﻮﻯ ﺯﻧﺎﻥ ﻧﺒﻮﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﻣﺮﺩ ﺷﮑﺎﺭ ﺍﻓﮑﻦ ﲟﺪﺩ ﺯﻭﺭ ﺑﺎﺯﻭ ﺩﺭ ﭘﻰ ﺷﮑﺎﺭ ﺩﻭﺍﻥ ﺑﻮﺩﻩ ﻭ ﻟﺬﺍ ﮐﻤﺘﺮ ﻓﺮﺻﺖ ﺑﺮﺭﺳﻰ‬
‫ﻭ ﺷﻨﺎﺧﺖ ﭘﺪﻳﺪﻩﻫﺎﻯ ﺍﻃﺮﺍﻑ ﺧﻮﻳﺶ ﺭﺍ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺯﻥ ﺑﻌﻠﹼﺖ ﺑﺎﺭﺩﺍﺭﻯ ﺩﺭ ﭘﻰ ﺷﮑﺎﺭ ﻧﺮﻓﺘﻪ‬
‫ﻭ ﺳﮑﻮﻧﺖ ﻣﺪﺍﻭﻡﺗﺮ ﺩﺭ ﻳﮏ ﳏ ﹼﻞ ﺳﺒﺐ ﺷﻨﺎﺧﺖ ﺯﻣﲔ ﻭ ﮔﻴﺎﻫﺎﻥ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﻋﺼﺮ‬
‫ﮐﺸﺎﻭﺭﺯﻯ ﺯﻥ ﻧﻪ ﺗﻨﻬﺎ ﺑﻪ ﮐﺸﻒ ﮔﻴﺎﻫﺎﻥ ﺧﻮﺭﺩﱏ ﺗﻮﻓﻴﻖ ﻳﺎﻓﺘﻪ ﺑﻞ ﺍﺑﺰﺍﺭ ﻻﺯﻡ ﺑﺮﺍﻯ ﺗﻮﻟﻴﺪ ﺍﻏﺬﻳﻪ‬
‫ﻣﻨﺎﺳﺐ ﺭﺍ ﻫﻢ ﺍﳚﺎﺩ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺗﻐﺬﻳﻪ ﮐﻮﺩﮐﺎﻥ‪ ،‬ﺭﺍﻡ ﮐﺮﺩﻥ ﭼﺎﺭﭘﺎﻳﺎﻥ‪ ،‬ﮐﺸﻒ ﮔﻴﺎﻫﺎﻥ ﺷﻔﺎ‬
‫ﲞﺶ ﳘﻪ ﻭ ﳘﻪ ﺍﺯ ﺩﺭﺍﻳﺖ ﺯﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﺭﺍﻳﺖ ﻫﻴﭽﮕﺎﻩ ﺷﮑﻞ ﻗﺪﺭﺕ ﺣﺎﮐﻢ ﺑﺮ‬
‫ﻣﻘﺪﺭ‪‬ﺍﺕ ﻣﺮﺩ ﻧﮕﺮﻓﺘﻪ ﻭ ﳘﻮﺍﺭﻩ ﺩﺭ ﺟﻬﺖ ﺭﻓﺎﻩ ﻣﺮﺩ ﻭ ﮐﻮﺩﮐﺎﻥ ﺧﺎﻧﻮﺍﺩﻩ ﺑﮑﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻧﻘﺶ ﺍﺻﻠﯽ ﺯﻥ‪ ،‬ﻧﻔﻮﺫ ﻭ ﺗﺄﺛﲑ ﺍﻭ ﺩﺭ ﺗﺮﺑﻴﺖ ﮐﻮﺩﮐﺎﻥ ﻭ ﺣﻔﻆ ﺍﺗ‪‬ﺼﺎﻝ ﻭ ﺍﺗ‪‬ﺤﺎﺩ ﺍﻋﻀﺎﺀ ﺧﺎﻧﻮﺍﺩﻩ‬
‫ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻨﮑﻪ ﭼﮕﻮﻧﻪ ﺯﻥ ﺩﺭ ﻃ ‪‬ﻰ ﻫﺰﺍﺭﻩﻫﺎ ﺩﺭ ﻣﺬﺑﺢ ﺧﺸﻮﻧﺖ ﻭ ﺳﻠﻄﻪ ﺟﻮﺋﻰ ﻣﺮﺩ ﻗﺮﺑﺎﱏ‬
‫ﺷﺪﻩ ﺍﺳﺖ ﺩﻗﻴﻘﹰﺎ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ‪ .‬ﻭﻟﻴﮑﻦ ﺑﺎ ﺳﺘﻴﺰﻩ ﺟﻮﺋﻰ ﻭ ﻗﺪﺭﺕ ﺟﺴﻤﺎﱏ ﻣﺮﺩ ﰉ ﺍﺭﺗﺒﺎﻁ‬
‫ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻔﻬﻮﻡ ﻣﺮﺩ ﺳﺎﻻﺭﻯ ‪ Patriarchy‬ﺑﺎ ﻭﻳﮋﮔﻴﻬﺎﻯ ﻧﻘﺶ ﺯﻥ ﺩﺭ ﻋﺼﺮ ﻋﺘﻴﻖ‬
‫ﺳﺎﺯﮔﺎﺭﻯ ﻧﺪﺍﺷﺖ‪ .‬ﻣﺮﺩ ﺑﺮ ﺧﻼﻑ ﺯﻥ ﺍﺯ ﺗﻮﺍﻧﺎﺋﻴﻬﺎﻯ ﺧﻮﻳﺶ ﺑﺮﺍﻯ ﲢﻘﲑ ﻭ ﲣﻔﻴﻒ ﻭ ﺍﺳﺎﺭﺕ‬
‫ﺯﻥ ﻣﺪﺩ ﮔﺮﻓﺖ‪ .‬ﺯﻥ ﺍﺳﲑ ﻭ ﻓﺮﻣﺎﻧﱪﺩﺍﺭ ﻣﺮﺩ ﻭ ﺍﺯ ﺣﻘﻮﻕ ﺍﻧﺴﺎﱏ ﺧﻮﻳﺶ ﳏﺮﻭﻡ ﮔﺸﺖ ﻭ ﺗﻔﻮ‪‬ﻕ‬
‫ﻣﺮﺩ ﺑﺮ ﺯﻥ ﻋﻨﺼﺮﺍﺳﺎﺳﻰ ﻓﺮﻫﻨﮓ ﺟﺎﻳﮕﺰﻳﻦ ﮔﺮﺩﻳﺪ‪ .‬ﭘﻴﺎﻣﱪﺍﻥ ﺁﲰﺎﱏ ﮐﻪ ﺩﺭ ﮐﻮﺭ ﺣﻀﺮﺕ ﺁﺩﻡ‬
‫ﻣﺒﻌﻮﺙ ﮔﺮﺩﻳﺪﻧﺪ ﻫﺮ ﻳﮏ ﺑﻨﻮﻋﻰ ﺍﺭﺍﺩﻩ ﺗﺪﺍﺭﮎ ﻣﻘﺪ‪‬ﻣﺎﺕ ﲢﻘ ‪‬ﻖ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ‬
‫ﺭﺍ ﺩﺍﺷﺘﻨﺪ ﻭﻟﻴﮑﻦ ﺍﻓﺴﻮﺱ ﮐﻪ ﺑﺸﺮ ﺁﻣﺎﺩﻩ ﭘﺬﻳﺮﺵ ﺍﻳﻦ ﺗﻌﻠﻴﻢ ﺟﻠﻴﻞ ﻧﺒﻮﺩ‪ .‬ﭼﻮﻥ ﺗﻌﺎﻟﻴﻢ ﺍﳍﻲ ﺑﺮ‬
‫ﺍﺳﺎﺱ ﻣﻘﺘﻀﻴﺎﺕ ﺯﻣﺎﻥ ﻧﺎﺯﻝ ﻣﻴﮕﺮﺩﺩ ﺭﻓﻊ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﻮﺍﻧﻊ ﲢﻘ ‪‬ﻖ ﺍﻳﻦ ﺗﻌﻠﻴﻢ ﺍﺳﺎﺳﻰ ﻣﻴﺴ‪‬ﺮ‬
‫ﻧﮕﺸﺖ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﳘﻪ ﳏﺮﻭﻣﻴ‪‬ﺘﻬﺎ ﻭ ﲢﻘﲑﻫﺎ ﻭ ﲣﻔﻴﻔﻬﺎ ﺑﺮﺧﻰ ﺍﺯ ﺯﻧﺎﻥ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﻮﺍﺭﺩ ﺑﺮ‬
‫ﻣﺮﺩﺍﻥ ﭘﻴﺸﻰ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ ﻧﻘﺶ ﺍﺳﺎﺳﻰ ﺧﻮﻳﺶ ﺭﺍ ﺑﻨﺤﻮ ﻣﻄﻠﻮﺏ ﺍﻳﻔﺎﺀ ﮐﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﭼﻨﺎﻧﮑﻪﺟﻨﺎﺏﺧﺪﳚﻪﺩﺭﲪﺎﻳﺖﺍﺯﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺟﺎﻭﺩﺍﻧﻪ ﮔﺸﺖ ﻭ ﺟﻨﺎﺏ ﻣﺮﱘ ﳎﺪﻟﻴ‪‬ﻪ ﻣﻮﺟﺐ‬
‫ﺍﺣﻴﺎﺀﳎﺪ‪‬ﺩﺟﺎﻣﻌﻪﻣﺴﻴﺤﻰ ﮔﺮﺩﻳﺪ‪ .‬ﺯﻧﺎﻥ ﺟﺎﻭﺩﻧﻪﺍﻯ ﺩﺭ ﻇ ﹼﻞ ﺍﺩﻳﺎﻥ ﭘﺪﻳﺪ ﮔﺸﺘﻪﺍﻧﺪ ﻭ ﺑﺎﻧﻮﺍﻥ‬
‫ﺧﺪﻣﺘﮕﺬﺍﺭ‪ ،‬ﻓﻴﻠﺴﻮﻑ‪ ،‬ﺷﺎﻋﺮ ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﺩﺭ ﻧﻘﺎﻁ ﳐﺘﻠﻒ ﺟﻬﺎﻥ ﻇﻬﻮﺭ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ ﮔﻮﻯ‬
‫ﻼ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩﺍﱘ‪.‬‬‫ﺳﺒﻘﺖ ﺍﺯ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺭﺟﺎﻝ ﺭﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻣﺎ ﺑﻨﺎﻡ ﻭ ﺍﺣﻮﺍﻝ ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﺎﻥ ﻗﺒ ﹰ‬
‫ﺩﺭ ﺍﻳ‪‬ﺎﻣﻰ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺆﻣﻦ ﮔﺸﺖ ﺯﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺷﺖ‪ .‬ﺩﺭ‬
‫ﺣﻘﻴﻘﺖ ﺍﺭﺯﺵ ﺍﻭ ﺑﻌﻨﻮﺍﻥ ﮐﺎﻻﺋﻰ ﺩﺭ ﺩﺳﺖ ﻣﺮﺩ ﺑﻮﺩ‪ .‬ﺍﮐﺜﺮﻳ‪‬ﺖ ﻗﺮﻳﺐ ﺑﺎﺗ‪‬ﻔﺎﻕ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ‬
‫ﺑﻴﺴﻮﺍﺩ ﻭ ﳏﺮﻭﻡ ﺍﺯ ﺣﻘﻮﻕ ﺍﻧﺴﺎﱏ ﺧﻮﻳﺶ ﺑﻮﺩﻧﺪ‪ .‬ﺑﺮﺩﻥ ﻧﺎﻡ ﺁﻧﺎﻥ ﺩﺭ ﲨﻊ ﺑﺮﺧﻼﻑ ﻋﻔﹼﺖ ﻭ‬
‫ﺍﺧﻼﻕ ﻋﻤﻮﻣﻰ ﳏﺴﻮﺏ ﻣﻴﺸﺪ‪ .‬ﺟﺎﻯ ﺯﻧﺎﻥ ﺍﻧﺪﺭﻭﻥ ﺧﺎﻧﻪ ﺑﻮﺩ ﻭ ﻭﻇﻴﻔﻪﺷﺎﻥ ﺍﳓﺼﺎﺭﹰﺍ ﭘﺨﺖ ﻭ‬
‫ﭘﺰ‪ ،‬ﻧﻈﺎﻓﺖ ﺧﺎﻧﻪ ﻭ ﻧﮕﺎﻫﺪﺍﺭﻯ ﮐﻮﺩﮐﺎﻥ‪ .‬ﺣﺘ‪‬ﻰ ﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﻧﻴﺰ ﻣﺴﺘﺜﲎ ﻧﺒﻮﺩﻧﺪ‪ .‬ﺷﺎﻫﺰﺍﺩﻩ ﺧﺎﱎ‬
‫ﺗﺎﺝﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺩﺧﺘﺮ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ ﺩﺭ ﺧﺎﻃﺮﺍﺕ ﺧﻮﻳﺶ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ ﺍﺯ ﺣﺸﺮ ﺑﺎ‬
‫ﺍﻧﺴﺎﻬﻧﺎ ﳏﺮﻭﻣﻨﺪ ﻭ ﺑﺎ ﺟﺎﻧﻮﺭﺍﻥ ﳏﺸﻮﺭﻧﺪ‪ .‬ﺁﺯﺍﺩﻯ ﺁﻧﺎﻥ ﺗﻨﻬﺎ ﺩﺭ ﮔﺮﻳﻪ ﮐﺮﺩﻥ ﺩﺭﻟﺒﺎﺱ ﺳﻴﺎﻩ‬
‫ﻋﺰﺍﺳﺖ ﻭ ﻳﺎ ﺁﻧﮕﺎﻩ ﮐﻪ ﮐﻔﻦ ﺳﻔﻴﺪ ﺑﺮ ﺗﻨﺸﺎﻥ ﻣﻴﮑﻨﻨﺪ‪ (٢) .‬ﺍﻓﮑﺎﺭ ﻋﻤﻮﻣﻰ ﺯﻧﺎﻥ ﺭﺍ ﭘﺴﺖ‪،‬‬
‫ﺩﺭﻭﻏﮕﻮ‪ ،‬ﺣﻴﻠﻪﮔﺮ ﻭ ﻧﺎﻗﺺ ﻋﻘﻞ ﳏﺴﻮﺏ ﻣﻴﻨﻤﻮﺩ‪ .‬ﺣﮑﻮﻣﺖ ﺻﻔﻮﻳﺎﻥ ﻭ ﺧﺎﻧﺪﺍﻥ ﻗﺎﺟﺎﺭ ﺑﻴﺶ‬
‫ﺍﺯ ﺣﮑﻮﻣﺎﺕ ﺩﻳﮕﺮ ﺩﺭ ﺗﺮﻭﻳﺞ ﺍﻳﻦ ﻋﻘﺎﻳﺪ ﻭﺍﻫﻰ ﺗﻼﺵ ﳕﻮﺩﻩﺍﻧﺪ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺗﺄﻟﻴﻔﺎﺕ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﭘﺮ‬
‫ﺍﺯ ﺍﻫﺎﻧﺖ ﺑﻪ ﻣﻘﺎﻡ ﺯﻥ ﻭ ﺟٌﻨﮓ ﮔﻔﺘﻪﻫﺎﻯ ﻧﺎ ﻣﻌﻘﻮﻝ ﭘﻴﺸﻴﻨﻴﺎﻥ ﺩﺭ ﺑﺎﺏ ﻧﺴﻮﺍﻥ ﺍﺳﺖ‪ .‬ﻧﻘﻞ‬
‫ﮔﻔﺘﻪﻫﺎﻯ ﻭﺍﻫﻰ ﺁﻧﺎﻥ ﺩﺭ ﺷﺄﻥ ﮐﺘﺎﺏ ﺣﺎﻭﻯ ﺍﺣﻮﺍﻝ ﻃﺎﻫﺮﻩ ﺟﺎﻭﺩﺍﻧﻪ ﻧﻴﺴﺖ‪ .‬ﺗﻌﺠ‪‬ﺐ ﺍﺳﺖ ﮐﻪ‬
‫ﭼﮕﻮﻥ ﻣﺮﺩﺍﻥ ﺍﻳﺮﺍﱏ ﺩﺭ ﺑﺎﺏ ﻣﺎﺩﺭﺍﻥ‪ ،‬ﺧﻮﺍﻫﺮﺍﻥ‪ ،‬ﺩﺧﺘﺮﺍﻥ ﻭ ﳘﺴﺮﺍﻥ ﺧﻮﻳﺶ ﭼﻨﲔ ﺑﺎﻭﺭﻫﺎﺋﻰ‬
‫ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﭼﮕﻮﻧﻪ ﻣﺎﺩﺭﺍﻥ ﭘﺴﺖ‪ ،‬ﺩﺭﻏﮕﻮ‪ ،‬ﺣﻴﻠﻪﮔﺮ ﻭ ﻧﺎﻗﺺ ﻋﻘﻞ ) ﺑﺰﻋﻢ ﺁﻧﺎﻥ( ﻣﺮﺑ‪‬ﻰ ﻣﺮﺩﺍﱏ‬
‫ﭼﻮﻥ ﺍﺑﻦ ﺳﻴﻨﺎ‪ ،‬ﺧﻴ‪‬ﺎﻡ‪ ،‬ﻋﻄﹼﺎﺭ ﻭ ﻣﻮﻟﻮﻯ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﻘﻮﻝ ﭘﺮﻭﻳﻦ ﺧﺎﱎ ﺍﻋﺘﺼﺎﻣﻰ‪:‬‬
‫ﺍﮔﺮ ﻓﻼﻃﻮﻥ ﻭ ﺳﻘﺮﺍﻁ ﺑﻮﺩﻩﺍﻧﺪ ﺑﺰﺭﮒ‬
‫ﺑﺰﺭﮒ ﺑﻮﺩﻩ ﭘﺮﺳﺘﺎﺭ ﺧﺮﺩﻯ ﺍﻳﺸﺎﻥ‬
‫ﻭ ﻧﻴﺰ ﺑﮕﻔﺘﻪ ﺍﻭ ﮐﻪ ﺟﻮﻫﺮ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺍﺳﺖ‪:‬‬
‫ﺩﺍﻣﻦ ﻣﺎﺩﺭ ﳔﺴﺖ ﺁﻣﻮﺯﮔﺎﺭ ﮐﻮﺩﮎ ﺍﺳﺖ‬
‫ﻃﻔﻞ ﺩﺍﻧﺸﻮﺭ ﮐﺠﺎ ﭘﺮﻭﺩﻩ ﻧﺎﺩﺍﻥ ﻣﺎﺩﺭﻯ‬
‫ﺍﻣﺮ ﻣﻘﺪ‪‬ﺱ ‪‬ﺎﺋﻰ ﺑﻪ ﺯﻥ ﻫﻮﻳ‪‬ﱴ ﻣﻴﺒﺨﺸﺪ ﮐﻪ ﺩﺭ ﺷﺄﻥ ﺍﻭﺳﺖ‪ .‬ﺩﻳﮕﺮ ﺍﺟﺎﺯﻩ ﳕﻴﺪﻫﺪ ﮐﻪ ﺯﻥ‬
‫ﺻﻠﻴﺐ ﺧﻮﺩ ﺭﺍ ﺑﺮﺩﻭﺵ ﮐﺸﺪ ﻭ ﺩﺭ ﻣﺬﺑﺢ ﻧﺎﺟﻮﺍﳕﺮﺩﻯ ﻗﺮﺑﺎﱏ ﺷﻮﺩ‪ .‬ﺍﻣﺮ ‪‬ﺎﺋﻰ ﺗﻼﺵ ﻣﻴﻨﻤﺎﻳﺪ‬
‫ﺗﺎ ﺯﻥ ﻣﻮﺟﻮﺩﻯ ﺷﮑﻮﻓﺎ ﻭ ﺑﺎﺭﻭﺭ ﺷﻮﺩ ﻭ ﻧﻘﺶ ﺍﺻﻠﯽ ﺧﻮﻳﺶ ﺭﺍ ﮐﻪ ﺍﲣﺨ‪‬ﺼﺎﻝ ﻭ ﺍﺗ‪‬ﺤﺎﺩ ﮐﺎﻧﻮﻥ‬
‫ﺧﺎﻧﻮﺍﺩﻩ ﺍﺳﺖ ﺑﺎﺯ ﻳﺎﺑﺪ‪ .‬ﺍﺻﻞ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﺗﻌﻠﻴﻢ ﻋﻈﻴﻤﻰ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺗﻌﻠﻴﻢ‬
‫ﺍﺳﺎﺳﻰ ﻭﺣﺪﺕ ﻋﺎﱂ ﺍﻧﺴﺎﱏ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ‪ .‬ﺗﻌﻠﻴﻤﻰ ﮐﻪ ﺑﺎ ﻗﺎﻃﻌﻴ‪‬ﺖ ﺗﺸﺮﻳﻊ ﻭ ﺗﻮﺿﻴﺢ ﺷﺪﻩ ﻭ‬
‫ﲢﻘ ‪‬ﻖ ﺁﻥ ﺷﺮﻁ ﺍﺻﻠﯽ ﺍﺳﺘﻘﺮﺍﺭ ﺻﻠﺢ ﺍﻋﻈﻢ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﲎ ﺁﺩﻡ ﺗﻠﻘﹼﻰ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺟﺰﺋﻴ‪‬ﺎﺕ‬
‫ﻣﺮﺑﻮﻁ ﺑﻪ ﺗﻌﻠﻴﻢ ﻭﺣﺪﺕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ‬
‫ﻣﻘﺎﻡ ﲜﺎﺳﺖ ﮐﻪ ﴰﹼﻪﺍﻯ ﺍﺯ ﺁﻥ ﺑﻴﺎﻧﺎﺕ ﻣﻘﺪ‪‬ﺳﻪ ﺩﺭﺝ ﮔﺮﺩﺩ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﺎﺏ‪ :‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﻫﻞ ﻋﺎﱂ ﺭﺍ ﲜﻬﺖ ﭘﺬﻳﺮﺵ‬
‫ﻇﻬﻮﺭ ﲨﺎﻝ ﺍﻗﺪﺱ ﺍ‪‬ﻰ ﺁﻣﺎﺩﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬ﺍﺣﮑﺎﻡ ﺣﻀﺮﺗﺸﺎﻥ ﺩﺭ ﺧﺼﻮﺹ ﺣﻘﻮﻕ ﺯﻧﺎﻥ ﻭﺍﺳﻄﻰ‬
‫ﺍﺳﺖ ﻣﻴﺎﻥ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﻭ ﺷﺮﻳﻌﺖ ﲨﺎﻝ ﺍ‪‬ﻰ ﻭ ﺍﻳﻦ ﻧﮑﺘﻪ ﺑﺎﻳﺪ ﺩﺭ ﭘﮋﻭﻫﺶ ﺗﻔﺼﻴﻠﯽ ﺩﻳﮕﺮﻯ‬
‫ﮐﺎﻭﻳﺪﻩ ﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺗﻨﻬﺎ ﺑﻪ ﻧﻘﻞ ﻳﮏ ﺑﻴﺎﻥ ﺍﺯ ﺣﻀﺮﺗﺸﺎﻥ ﺍﮐﺘﻔﺎﺀ ﻣﻴﮕﺮﺩﺩ‪ .‬ﺩﺭ ﺳﻮﺭﺓ‬
‫ﺍﻻﺧﻼﻕ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻟﻘﺪ ﺍﺣ ﹼﻞﺍﷲ ﻋﻠﻴﮑﻢ ﺍﻟﻨﺴﺎﺀ ‪ ...‬ﻭ ﻟﺘﻌ‪‬ﺰﺯﻭﻫ ‪‬ﻦ ﻭ ﻟﺘﻮﻗﹼﺮﻭﻫ ‪‬ﻦ ﻭ ﻟﺘﮑ ‪‬ﺮﻣﻮﻫ ‪‬ﻦ ﻭ‬
‫ﻟﺘﻌﻈﹼﻤﻮﻫ ‪‬ﻦ ﻟﺘﮑﻮﻧ ‪‬ﻦ ﻋﻨﺪﺍﷲ ﺭﺑ‪‬ﮑﻢ ﻣﻦ ﺍﳌﻘﺒﻠﲔ‪ .‬ﺍ ﹼﻥ ﺍﷲ ﻣﺎ ﺟﻌﻞ ﺍﻟﻔﺮﻕ ﺑﻴﻨﮑﻢ ﻭ ﺑﲔ ﺍﻟﻨ‪‬ﺴﺎﺀ ﺍ ﹼﻻ‬
‫ﺍﻧﺘﻢ ﮐﺮﺟﻞ ﺍﻻﳝﻦ ﻭ ﻫ ‪‬ﻦ ﮐﺮﺟﻞ ﺍﻻﻳﺴﺮ‪ (٣) ".‬ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺍﻣﺮ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﻫﻞ‬
‫ﺑﻴﺎﻥ ﳘﺴﺮﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺗﻌﺰﻳﺰ‪ ،‬ﺗﻮﻗﲑ‪ ،‬ﺗﮑﺮﱘ‪ ،‬ﻭ ﺗﻌﻈﻴﻢ ﳕﺎﻳﻨﺪ ﺗﺎ ﺍﺯ ﻣﻘﺒﻠﲔ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ ﳏﺴﻮﺏ‬
‫ﮔﺮﺩﻧﺪ ﺳﭙﺲ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺎﻥ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻓﺮﻗﻰ ﻧﻨﻬﺎﺩﻩ ﻭ ﻣﺮﺩﺍﻥ ﭘﺎﻯ ﺭﺍﺳﺖ ﻭ‬
‫ﺯﻧﺎﻥ ﭘﺎﻯ ﭼﭗ ﻫﻴﮑﻞ ﻭﺟﻮﺩﺍﻧﺪ‪.‬‬
‫ﺏ‪ -‬ﺁﺛﺎﺭ ﲨﺎﻝ ﺍ‪‬ﻰ ‪ :‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﺧﺼﻮﺹ ﻭﺣﺪﺕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﻭ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ‬
‫ﻭ ﻣﻘﺎﻡ ﺁﻧﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺗﻌﺎﱃ ﺗﻌﺎﱃ ﻣﻦ ﺭﻓﻊ ﺍﻟﻔﺮﻕ ﻭ ﻭﺿﻊ ﺍﻻﺗ‪‬ﻔﺎﻕ‪ .‬ﺗﺒﺎﻫﻰ ﺗﺒﺎﻫﻰ ﻣﻦ ﺍﺧﺬ‬
‫ﺍﻻﺧﺘﻼﻑ ﻭ ﺣﮑﻢ ﺑﺎﻻﺛﺒﺎﺕ ﻭ ﺍﻻﺋﺘﻼﻑ‪ .‬ﷲ ﺍﳊﻤﺪ ﻗﻠﻢ ﺍﻋﻠﻰ ﻓﺮﻕ ﻣﺎ ﺑﲔ ﻋﺒﺎﺩ ﻭ ﺍﻣﺎﺀ ﺭﺍ ﺍﺯ‬
‫ﻣﻴﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﻭ ﮐ ﹼﻞ ﺭﺍ ﺩﺭ ﺻﻘﻊ ﻭﺍﺣﺪ ﺑﻐﺎﻳﺖ ﮐﺎﻣﻠﻪ ﻭ ﺭﲪﺖ ﻣﻨﺒﺴﻄﻪ ﻣﻘ ‪‬ﺮ ﻭ ﻣﻘﺎﻡ ﻋﻄﺎﺀ‬
‫ﻓﺮﻣﻮﺩﻩ‪ .‬ﻇﻬﺮ ﻇﻨﻮﻥ ﺭﺍ ﺑﺴﻴﻒ ﺑﻴﺎﻥ ﻗﻄﻊ ﳕﻮﺩ ﻭ ﺧﻄﺮﺍﺕ ﺍﻭﻫﺎﻡ ﺭﺍ ﺑﻘﺪﺭﺕ ﻏﺎﻟﺒﻪ ﻗﻮﻳ‪‬ﻪ ﳏﻮ‬
‫ﳕﻮﺩ‪ (٤) ".‬ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ ..." :‬ﺫﮐﻮﺭ ﻭ ﺍﻧﺎﺙ ﺩﺭ ﺻﻘﻊ ﻭﺍﺣﺪ ﻗﺎﺋﻢ‪ (٥) ".‬ﻭ ﺩﺭ‬
‫ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺑﻪ ﺍﻋﺰﺍﺯ ﻳﮑﻰ ﺍﺯ ﺑﺎﻧﻮﺍﻥ ‪‬ﺎﺋﻰ ﺍﺷﺘﻬﺎﺭﺩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺍﻧﺎﺙ ﻭ ﺫﮐﻮﺭ ﻋﻨﺪﺍﷲ ﻭﺍﺣﺪ‬
‫ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪(٦) ".‬‬
‫ﭖ‪ -‬ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ :‬ﺩﺭ ﺁﺛﺎﺭ ﮐﺘﱮ ﻭ ﺷﻔﺎﻫﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﮑﺮ‪‬ﺍﺕ ﺩﺭ ﺑﺎﺏ‬
‫ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺻﺎﺩﺭ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻨﺪ ﻓﻘﺮﻩ ﺍﺯ ﺁﻥ‬
‫ﺑﻴﺎﻧﺎﺕ ﻣﻘﺪ‪‬ﺳﻪ ﻧﻘﻞ ﻣﻴﮕﺮﺩﺩ‪ .‬ﺩﺭ ﻟﻮﺣﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﲡﻠﹼﻰ ﻣﻮﺍﻫﺐ ﻧﻮﻉ ﻭﺍﺣﺪ ﺑﺮ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ‬
‫ﻭﺍﻗﻊ"‪ .‬ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮﻯ ﺧﻄﺎﺏ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﻧﺴﻮﺍﻥ ‪‬ﺎﺋﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺫﮐﻮﺭﻳ‪‬ﺖ ﻭ ﺍﻧﺎﺛﻴ‪‬ﺖ ﻭ‬
‫ﻣﺮﺩﺍﻧﮕﻰ ﻭ ﻓﺮﺯﺍﻧﮕﻰ ﺑﻪ ﳊﻴﻪ ﻭ ﺳﺒﻠﺖ ﻭ ﻳﺎﻝ ﻭ ﮐﻮﭘﺎﻝ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﺑﻪ ﳘﹼﺖ ﻭ ﻗﺪﺭﺕ ﻭ ﻣﻌﺮﻓﺖ‬
‫ﻭ ﺛﺒﺎﺕ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﻭ ﺍﺷﺘﻌﺎﻝ ﻭ ﺍﳒﺬﺍﺏ ﺑﻮﺩﻩ‪ ."...‬ﺩﺭ ﺧﻄﺎﺑﻪ ﻣﺒﺎﺭﮎ ﺩﺭ ﺩﻭﺑﻠﲔ ﺁﻣﺮﻳﮑﺎ‬
‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺧﺪﺍ ﲨﻴﻊ ﺭﺍ ﻳﮑﺴﺎﻥ ﺧﻠﻖ ﮐﺮﺩﻩ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺍﻋﻼﻥ ﻣﺴﺎﻭﺍﺕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ‬
‫ﻓﺮﻣﻮﺩ ﮐﻪ ﻣﺮﺩ ﻭ ﺯﻥ ﻫﺮ ﺩﻭ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﻫﺴﺘﻨﺪ ﻭ ﮐ ﹼﻞ ﺑﺸﺮ ﻭ ﺩﺭ ﺣﻘﻮﻕ ﻣﺘﺴﺎﻭﻯ‪ .‬ﻧﺰﺩ ﺧﺪﺍ‬
‫ﻣﺮﺩﻯ ﻭ ﺯﱏ ﻧﻴﺴﺖ‪ .‬ﻫﺮ ﮐﺲ ﺍﻋﻤﺎﻟﺶ ‪‬ﺘﺮ ﺩﺭ ﺩﺭﮔﺎﻩ ﺍﳍﻲ ﻣﻘﺮ‪‬ﺏﺗﺮ ﺍﺳﺖ‪ .‬ﺩﺭ ﻋﺎﱂ ﺍﳍﻲ‬
‫ﺫﮐﻮﺭ ﻭ ﺍﻧﺎﺙ ﻧﻴﺴﺖ‪ ...‬ﲨﻴﻊ ﻳﮑﻰ ﻫﺴﺘﻨﺪ‪ .‬ﳍﺬﺍ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﮐ ﹼﻞ ﺑﺎﻳﺪ ﻣﺘ‪‬ﺤﺪ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﻣﺴﺎﻭﻯ ﺑﺎﺷﻨﺪ‪ ".‬ﺩﺭ ﻟﻮﺣﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻋﺎﱂ ﺍﻧﺴﺎﱏ ﺭﺍ ﺩﻭ ﺑﺎﻝ ﺑﻴﻬﻤﺎﻝ ﻳﮑﻰ ﺫﮐﻮﺭ ﻭ ﺩﻳﮕﺮﻯ‬
‫ﺍﻧﺎﺙ‪ .‬ﺍﮔﺮ ﻳﮏ ﺑﺎﻝ ﺿﻌﻴﻒ ﺑﺎﺷﺪ ﻣﺮﻍ ﭘﺮﻭﺍﺯ ﻧﺘﻮﺍﻧﺪ‪ .‬ﭼﻮﻥ ﮐﻪ ﺩﻭ ﺟﻨﺎﺡ ﳒﺎﺡ ﺑﺎﻳﺪ ﭘﺮﻭﺍﺯ‬
‫ﮐﻨﺪ‪ ".‬ﺩﺭ ﻧﻄﻖ ﻣﺒﺎﺭﮎ ﺩﺭ ﻓﻴﻼﺩﻟﻔﻴﺎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻋﺎﱂ ﺍﻧﺴﺎﱏ ﻣﺎﻧﻨﺪ ﻃﻴﻮﺭ ﳏﺘﺎﺝ ﺑﺪﻭ ﺟﻨﺎﺡ‬
‫ﺍﺳﺖ ﻳﮑﻰ ﺍﻧﺎﺙ ﻭ ﻳﮑﻰ ﺫﮐﻮﺭ‪ .‬ﻣﺮﻍ ﺑﺎ ﻳﮏ ﺑﺎﻝ ﭘﺮﻭﺍﺯ ﻧﺘﻮﺍﻧﺪ‪ .‬ﻧﻘﺺ ﻳﮏ ﺑﺎﻝ ﺳﺒﺐ ﻭﺑﺎﻝ ﺑﺎﻝ‬
‫ﺩﻳﮕﺮ ﺍﺳﺖ‪ .‬ﻋﺎﱂ ﺑﺸﺮ ﻋﺒﺎﺭﺕ ﺍﺯ ﺩﻭ ﺩﺳﺖ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺩﺳﱴ ﻧﺎﻗﺺ ﻣﺎﻧﺪ ﺩﺳﺖ ﮐﺎﻣﻞ ﻫﻢ‬
‫ﺍﺯ ﻭﻇﻴﻔﻪ ﺧﻮﻳﺶ ﺑﺎﺯ ﻣﺎﻧﺪ‪ ".‬ﺩﺭ ﻟﻮﺡ ﺻﻠﺢ ﻻﻫﻪ ﻧﻴﺰ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﻣﺸﺎ‪‬ﻲ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻭ ﺍﺯ‬
‫ﲨﻠﻪ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻭﺣﺪﺕ ﻧﺴﺎﺀ ﻭ ﺭﺟﺎﻝ ﺍﺳﺖ ﮐﻪ ﻋﺎﱂ ﺍﻧﺴﺎﱏﺭﺍ ﺩﻭ ﺑﺎﻝ ﺍﺳﺖ‪ .‬ﻳﮏ‬
‫ﺑﺎﻝ ﺭﺟﺎﻝ ﻭ ﻳﮏ ﺑﺎﻝ ﻧﺴﺎﺀ‪ .‬ﺗﺎ ﺩﻭ ﺑﺎﻝ ﻣﺘﺴﺎﻭﻯ ﻧﮕﺮﺩﺩ ﻣﺮﻍ ﭘﺮﻭﺍﺯ ﻧﻨﻤﺎﻳﺪ‪ .‬ﺍﮔﺮ ﻳﮏ ﺑﺎﻝ‬
‫ﺿﻌﻴﻒ ﺑﺎﺷﺪ ﭘﺮﻭﺍﺯ ﳑﮑﻦ ﻧﻴﺴﺖ‪ .‬ﺗﺎ ﻋﺎﱂ ﻧﺴﺎﺀ ﻣﺘﺴﺎﻭﻯ ﺑﺎ ﺭﺟﺎﻝ ﺩﺭ ﲢﺼﻴﻞ ﻓﻀﺎﺋﻞ ﻭ‬
‫ﮐﻤﺎﻻﺕ ﻧﺸﻮﺩ ﻓﻼﺡ ﻭ ﳒﺎﺡ ﭼﻨﺎﻧﮑﻪ ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ ﳑﺘﻨﻊ ﻭ ﳏﺎﻝ‪ ".‬ﺩﺭﺑﻴﺎﻥ ﺩﻳﮕﺮﻯ ﺩﺭ ﭘﺎﺳﺦ‬
‫ﻣﺪﻳﺮ ﻳﮑﻰ ﺍﺯ ﺟﺮﺍﺋﺪ ﺁﻣﺮﻳﮑﺎﺋﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺗﺎ ﻣﺴﺎﻭﺍﺕ ﺗﺎﻣ‪‬ﻪ ﺑﲔ ﺫﮐﻮﺭ ﻭ ﺍﻧﺎﺙ ﺩﺭ ﺣﻘﻮﻕ‬
‫ﺣﺎﺻﻞ ﻧﺸﻮﺩ ﻋﺎﱂ ﺍﻧﺴﺎﱏ ﺗﺮﹼﻗﻴ‪‬ﺎﺕ ﺧﺎﺭﻕﺍﻟﻌﺎﺩﻩ ﻧﻨﻤﺎﻳﺪ‪ .‬ﺯﻧﺎﻥ ﻳﮏ ﺭﮐﻦ ﻣﻬ ‪‬ﻢ ﺍﺯ ﺩﻭ ﺭﮐﻦ‬
‫ﻋﻈﻴﻢﺍﻧﺪ ﻭ ﺍﻭ‪‬ﻝ ﻣﻌﻠﹼﻢ ﻭ ﻣﺮﺑ‪‬ﻰ ﺍﻧﺴﺎﻥ‪(٧) ".‬‬
‫ﻧﮑﺘﻪ ﻣﻬﻤ‪‬ﻪ ﮐﻪ ﭘﺲ ﺍﺯ ﺑﺮﺭﺳﻰ ﮐﺘﺐ ﻣﻘﺪ‪‬ﺳﻪ ﻗﺒﻞ ﻭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺭﻭﺷﻦ‬
‫ﻣﻴﺸﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﺍﺩﻳﺎﻥ ﮔﺬﺷﺘﻪ ﺑﺮ ﺍﺳﺎﺱ ﺍﻗﺘﻀﺎﻯ ﺯﻣﺎﻥ ﺍﺻ ﹾﻞ ﻋﺪﻡ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ‬
‫ﻭ ﻧﺴﺎﺀ ﺍﺳﺖ ﻭ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﻣﻮﺍﺭﺩ ﺗﺴﺎﻭﻯ ﻣﺸﻬﻮﺩ ﻣﻴﮕﺮﺩﺩ‪ .‬ﻭﻟﮑﻦ ﺩﺭ ﺍﻣﺮ ‪‬ﺎﺋﻰ ﺍﺻ ﹾﻞ‬
‫ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﺍﺳﺖ ﻭ ﻣﻮﺍﺭﺩ ﻋﺪﻡ ﺗﺴﺎﻭﻯ ﺑﺴﻴﺎﺭ ﺟﺰﺋﻰ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺍﳍﻲ ﻣﻮﻫﺒﺖ ﺭﲪﺎﱏ ﺑﺮ ﻋﺎﱂ ﻧﺴﺎﺀ ﴰﻮﻝ‬
‫ﻳﺎﻓﺖ‪ .‬ﻣﺴﺎﻭﺍﺕ ﺭﺟﺎﻝ ﻭﻧﺴﺎﺀ ﺟﺰﺀ ﺩﺭ ﻣﻮﺍﻗﻊ ﺟﺰﺋﻰ ﺍﺯ ﲨﻴﻊ ﺟﻬﺎﺕ ﺍﻋﻼﻥ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻣﺘﻴﺎﺯ‬
‫ﺑﺮﺧﺎﺳﺖ‪ .‬ﻧﺴﺎﺀ ﺍﻳﺎﺕ ﻫُﺪﻯ ﺷﺪﻧﺪ ﻭ ﻣﻈﺎﻫﺮ ﺍﻟﻄﺎﻑ ﲨﺎﻝ ﺍ‪‬ﻰ‪ .‬ﺑﺎﻳﺪ ﺑﺸﮑﺮﺍﻧﻪ ﺍﻳﻦ ﻣﻮﻫﺒﺖ‬
‫ﭼﻨﺎﻥ ﺑﻨﺎﺭ ﳏﺒ‪‬ﺖ ﺍﷲ ﺑﺮﺍﻓﺮﻭﺯﻧﺪ ﮐﻪ ﺍﺛﺒﺎﺕ ﳕﺎﻳﻨﺪ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻳﻦ ﺍﻟﻄﺎﻑ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ (٨) ".‬ﺩﺭ ﻟﻮﺡ‬
‫ﻣﺒﺎﺭﮎ ﻣﻴﺴﻴﺲ ﺗﺮﻭ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺩﺭ ﺷﺮﻳﻌﺖ ﺍﷲ ﻧﺴﺎﺀ ﻭ ﺭﺟﺎﻝ ﺩﺭ ﲨﻴﻊ ﺣﻘﻮﻕ ﻣﺘﺴﺎﻭﻳﻨﺪ‬
‫ﺺ ﮐﺘﺎﺏ ﺭﺟﺎﻟﻨﺪ‪ .‬ﺩﻳﮕﺮ ﺩﺭ‬‫ﻣﮕﺮ ﺩﺭ ﺑﻴﺖﺍﻟﻌﺪﻝ ﻋﻤﻮﻣﻰ ﺯﻳﺮﺍ ﺭﺋﻴﺲ ﻭ ﺍﻋﻀﺎﻯ ﺑﻴﺖﺍﻟﻌﺪﻝ ﺑﻨ ‪‬‬
‫ﳏﺎﻓﻞ ﻋﻤﻮﻣﹰﺎ‪ ...‬ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﻣﺸﺘﺮﮐﻨﺪ ﺩﺭ ﲨﻴﻊ ﺣﻘﻮﻕ‪ (٩) ".‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﻣﻮﺍﺭﺩ‬
‫ﻋﺪﻡ ﺗﺴﺎﻭﻯ ﺩﺭ ﻣﻌﻨﺎﻯ ﳏﺮﻭﻣﻴ‪‬ﺖ ﺯﻧﺎﻥ ﺍﺯ ﺣﻘﻮﻕ ﳐﺼﻮﺻﻪ ﻧﻴﺴﺖ ﺑﻞ ﻧﻮﻋﻰ ﻣﻌﺎﻓﻴ‪‬ﺖ ﺍﺳﺖ‪.‬‬
‫ﺣﮑﻤﺖ ﻭ ﻋﻠﹼﺖ ﻣﻌﺎﻓﻴ‪‬ﺖ ﻧﺴﻮﺍﻥ ﺍﺯ ﻋﻀﻮﻳ‪‬ﺖ ﺑﻴﺖﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﳍﻲ ﺑﺘﺼﺮﻳﺢ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺁﺗﻴﻪ ﺍﻭﻗﺎﺕ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﮔﺸﺖ‪ .‬ﺩﻳﮕﺮ ﻣﻮﺍﺭﺩ ﻣﻌﺎﻓﻴ‪‬ﺖ ﮐﻪ ﲝﻘﻴﻘﺖ ﻣﺰﻳ‪‬ﺖ‬
‫ﺍﺳﺖ ﻧﻪ ﳏﺮﻭﻣﻴ‪‬ﺖ‪ ،‬ﻣﻌﺎﻓﻴ‪‬ﺖ ﺍﺯ ﺍﻋﻄﺎﺀ ﻣ‪‬ﻬﺮ ﺩﺭ ﺍﺯﺩﻭﺍﺝ‪ ،‬ﻣﻌﺎﻓﻴ‪‬ﺖ ﺍﺯ ﺍﻋﻄﺎﺀ ﻧﻔﻘﻪ ﺩﺭ ﺩﻭﺭﺍﻥ‬
‫ﺍﺻﻄﺒﺎﺭ ﻭ ﻣﻌﺎﻓﻴ‪‬ﺖ ﺍﺯ ﻭﺟﻮﺏ ﺣ ‪‬ﺞ ﺍﺳﺖ‪ .‬ﺩﺭ ﻣﺒﺤﺚ ﺍﺭﺙ ﻧﻴﺰ ﺗﻔﺎﻭﺕ ﺳﻬﺎﻡ ﻧﺎﭼﻴﺰ ﺍﺳﺖ ﻭ‬
‫ﻼ ﺭﻭﺷﻦ ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﺑﺎﻳﺪ ﮔﻔﺖ ﮐﻪ ﻣﻮﺍﺭﺩ ﻋﺪﻡ ﺗﺴﺎﻭﻯ‬ ‫ﻋﻠﻞ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺁﻥ ﮐﺎﻣ ﹰ‬
‫ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﻓﺮﻋﻰ ﻭ ﺟﺰﺋﻰ ﻭ ﻧﻮﻋﻰ ﻣﻌﺎﻓﻴ‪‬ﺖ ﺍﺳﺖ‪ .‬ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﻦ ﻋﺪﻡ ﺗﺴﺎﻭﻯ ﺟﺰﺋﻰ‬
‫ﻣﻮﺿﻮﻉ ﺗﻔﻮ‪‬ﻕ ﻭ ﺳﺒﻘﺖ ﻧﺴﻮﺍﻥ ﺑﺮ ﻣﺮﺩﺍﻥ ﺩﺭ ﻣﻮﺍﺭﺩ ﻣﻌﻴ‪‬ﻨﻪ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺗﺼﺮﻳﺢ‬
‫ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﮔﺬﺷﺘﻪ ﻋﺎﱂ ﺍﺳﲑ ﺳﻄﻮﺕ ﻭ‬
‫ﳏﮑﻮﻡ ﻗﺴﺎﻭﺕ ﻭ ﻗﻮ‪‬ﺕ ﺑﻮﺩﻩ ﺭﺟﺎﻝ ﺑﻘﻮ‪‬ﻩ ﺷﺪ‪‬ﺕ ﻭ ﺻﻼﺑﺖ ﺟﺴﻤﹰﺎ ﻭ ﻓﮑﺮﹰﺍ ﺑﺮ ﺯﻧﺎﻥ ﺗﺴﻠﹼﻂ ﻳﺎﻓﺘﻪ‬
‫ﺑﻮﺩﻧﺪ‪ .‬ﺍﻣ‪‬ﺎ ﺣﺎﻝ ﺍﻳﻦ ﻣﻴﺰﺍﻥ ‪‬ﻢ ﺧﻮﺭﺩﻩ ﻭ ﺗﻐﻴﲑ ﮐﺮﺩﻩ‪ .‬ﻗﻮ‪‬ﻩ ﺍﺟﺒﺎﺭ ﺭﻭ ﺑﺎﺿﻤﺤﻼﻝ ﺍﺳﺖ ﻭ ﺫﮐﺎﺀ‬
‫ﻋﻘﻼﱏ ﻭ ﻣﻬﺎﺭﺕ ﻓﻄﺮﻯ ﻭ ﺻﻔﺎﺕ ﺭﻭﺣﺎﱏ ﻳﻌﲎ ﳏﺒ‪‬ﺖ ﻭ ﺧﺪﻣﺖ ﮐﻪ ﺩﺭ ﻧﺴﻮﺍﻥ ﻇﻬﻮﺭﺵ‬
‫ﺷﺪﻳﺪﺗﺮ ﺍﺳﺖ ﺭﻭ ﺑﻌﻠ ‪‬ﻮ ﻭ ﲰ ‪‬ﻮ ﻭ ﺍﺳﺘﻴﻼﺀ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﻳﻦ ﻗﺮﻥ ﺑﺪﻳﻊ ﺷﺆﻭﻧﺎﺕ ﺭﺟﺎﻝ ﺭﺍ ﺑﻴﺸﺘﺮ‬
‫ﳑﺰﻭﺝ ﺑﺎ ﮐﻤﺎﻻﺕ ﻭ ﻓﻀﺎﺋﻞ ﻧﺴﻮﺍﻥ ﳕﺎﻳﺪ ﻭ ﺍﮔﺮ ﲞﻮﺍﻫﻴﻢ ﺩﺭﺳﺖ ﺑﻴﺎﻥ ﮐﻨﻴﻢ ﻗﺮﱏ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‬
‫ﮐﻪ ﺍﻳﻦ ﺩﻭ ﻋﻨﺼﺮ ﺩﺭ ﲤﺪ‪‬ﻥ ﻋﺎﱂ ﻣﻴﺰﺍﻧﺸﺎﻥ ﺑﻴﺸﺘﺮ ﺗﻌﺎﺩﻝ ﻭ ﺗﻮﺍﻓﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪ (١٠)٠".‬ﺩﺭ‬
‫ﺑﻴﺎﻥ ﺩﻳﮕﺮﻯ ﺍﺷﺎﺭﻩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪﮐﻪ‪" :‬ﻧﺴﺎﺀ ﻏﺎﻟﺒﺎﹰﺗﻌﺼ‪‬ﺐ ﺳﻴﺎﺳﻰ ﻧﺪﺍﺭﻧﺪ‪ (١١) ".‬ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮐﻰ‬
‫ﺑﺎﻋﺰﺍﺯ ﻳﮑﻰ ﺍﺯ ﺑﺎﻧﻮﺍﻥ ‪‬ﺎﺋﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ " :‬ﺣﻠﻞ ﻋﺮﻓﺎﻥ ﺑﺮ ﻗﺎﻣﺖ ﻧﺴﻮﺍﻥ ﳕﺎﻳﺸﺶ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﻭ‬
‫ﺁﺭﺍﻳﺸﺶ ﻋﻈﻴﻢﺗﺮ‪ .‬ﻋﻠﯽﺍﳋﺼﻮﺹ ﻧﺴﺎﺋﻰ ﮐﻪ ﺩﺭ ﻣﻴﺪﺍﻥ ﻋﺮﻓﺎﻥ ﭼﻮﻥ ﺷﲑ ﮊﻳﺎﻥ ﻧﻌﺮﻩ ﺑﺮ ﺁﺭﻧﺪ ﻭ‬
‫ﭼﻮﻥ ﻋﻘﺎﺏ ﻣﻠﮑﻮﺕ ﺑﻪﭘﺮﻭﺍﺯ ﺁﻳﻨﺪ‪ (١٢) ".‬ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺍﻯ ﺍﻣﺔﺍﷲ ﺩﺭ‬
‫ﺩﻭﺭﻩﻫﺎﻯ ﺳﺎﺑﻖ ﲨﻴﻊ ﺍﻧﺎﺙ ﻫﺮ ﭼﻨﺪ ﺍﻗﺪﺍﻡ ﺩﺭ ﺧﺪﻣﺎﺕ ﳕﻮﺩﻧﺪ ﻭ ﺑﺎﺩﻳﻪ ﳏﺒ‪‬ﺖﺍﷲ ﭘﻴﻤﻮﺩﻧﺪ ﺑﺎﺯ ﺩﺭ‬
‫ﺻﻒ ﺭﺟﺎﻝ ﳏﺴﻮﺏ ﳕﻰﮔﺸﺘﻨﺪ‪ .‬ﺯﻳﺮﺍ ﺍﻟﺮ‪‬ﺟﺎ ﹸﻝ ﻗﻮﺍﹼﻣﻮ ﹶﻥ ﻋﻠﯽ ﺍﻟﻨ‪‬ﺴﺎﺀ ﻣﻨﺼﻮﺹ ﺑﻮﺩ‪ .‬ﺣﺎﻝ ﺩﺭ ﺍﻳﻦ‬
‫ﺩﻭﺭ ﺑﺪﻳﻊ ﮐﺎﺭ ﺍﻧﺎﺙ ﭘﻴﺸﻰ ﮔﺮﻓﺖ‪ .‬ﺍﻳﻦ ﻗﻴﺪ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪ‪ .‬ﮐ ﹼﻞ ﳏﺸﻮﺭ ﺩﺭ ﺻﻘﻊ ﻭﺍﺣﺪﻧﺪ‪ .‬ﻫﺮ‬
‫ﻧﻔﺴﻰ ﻗﺪﻡ ﭘﻴﺶ ﻬﻧﺪ ﻧﺼﻴﺐ ﺑﻴﺶ ﺑﺮﺩ ﻭ ﻫﺮ ﺳﻮﺍﺭﻯ ﺩﺭ ﺍﻳﻦ ﻣﻴﺪﺍﻥ ﺟﻮﻻﻥ ﺩﻫﺪ ﺑﻀﺮﺏ‬
‫ﭼﻮﮔﺎﻥ ﮔﻮﻯ ﺑﺮﺑﺎﻳﺪ‪ .‬ﺧﻮﺍﻩ ﺭﺟﺎﻝ ﺧﻮﺍﻩ ﻧﺴﺎﺀ ﺧﻮﺍﻩ ﺫﮐﻮﺭ ﺧﻮﺍﻩ ﺍﻧﺎﺙ‪ .‬ﺭﺑ‪‬ﻤﺎ ﺭﺑ‪‬ﺔ ﺍﳋﺪﻭﺭ‬
‫ﻓﺎﻗﺖ ﺍﻟﺬﮐﻮﺭ ﻭ ﺍﻧﺘﺼﺮﺕ ﻋﻠﯽ ﺟﻴﺶ ﻣﻮﻓﻮﺭ ﻭ ﺣﺎﺯﺕ ﻗﺼﺒﺎﺕ ﺍﻟﺴ‪‬ﺒﻖ ﰲ ﻣﻀﻤﺎﺭ ﺍﻟﻮﺟﺪ ﻭ‬
‫ﺍﻟﺴ‪‬ﺮﻭﺭ‪ (١٣) ".‬ﺑﻌﻠﹼﺖ ﻭﺟﻮﺩ ﺍﻳﻦ ﻣﻮﺍﻫﺐ ﻭ ﺧﺼﺎﺋﻞ ﺩﺭ ﻧﺴﻮﺍﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ‬
‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ‪ ..." :‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭼﻮﻥ ﺩﺭ ﺳﻠﮏ ﻧﺴﺎﺀ ﺑﻮﺩ ﰉﻬﻧﺎﻳﺖ ﺟﻠﻮﻩ ﳕﻮﺩ ﻭ ﺳﺒﺐ ﺣﲑﺕ‬
‫ﻋﻤﻮﻡ ﮔﺮﺩﻳﺪ‪ .‬ﺍﮔﺮ ﺍﺯ ﺭﺟﺎﻝ ﺑﻮﺩ ﺍﺑﺪﹰﺍ ﭼﻨﲔ ﺟﻠﻮﻩ ﳕﻰﳕﻮﺩ‪(١٤) " .‬‬
‫ﻣﻄﺎﻟﻌﻪ ﺗﺎﺭﻳﺦ ﺍﻧﺴﺎﱏ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﮐﻪ ﺯﻥ ﺑﻴﺶ ﺍﺯ ﻣﺮﺩ ﺗﺎﺭﻳﺦ ﺳﺎﺯ ﺍﺳﺖ‪ ،‬ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻧﻘﺶ‬
‫ﺯﻥ ﺩﺭ ﺗﻐﻴﲑ ﺗﺎﺭﻳﺦ ﺍﻫ ‪‬ﻢ ﺍﺯ ﻧﻘﺶ ﻣﺮﺩ ﺍﺳﺖ‪ .‬ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﺯﻧﺎﱏ ﮐﻪ ﺍﺳﲑ ﻫﻮﻯ ﻭ ﻫﻮﺱ ﺧﻮﻳﺶ‬
‫ﺑﻮﺩﻩﺍﻧﺪ ﺳﺒﺐ ﻭﻳﺮﺍﱏ ﺧﺎﻧﺪﺍﻥ ﻭ ﻣﻠﹼﺖ ﺧﻮﺩ ﻭ ﺟﻬﺎﻧﻴﺎﻥ ﮔﺸﺘﻪﺍﻧﺪ ﻭ ﺑﻌﮑﺲ ﺯﻧﺎﻥ ﺟﺎﻭﺩﺍﻧﻪ ﺗﺎﺭﻳﺦ‬
‫ﺧﺪﻣﺎﺕ ﻋﻈﻴﻤﻪ ﺑﻪ ﺍﻫﻞ ﺟﻬﺎﻥ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ ﻣﺎ ﺑﻨﺎﻡ ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﺎﻥ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺍﺷﺎﺭﻩ‬
‫ﮐﺮﺩﻩﺍﱘ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ ..." :‬ﭼﻮﻥ ﺩﺭ ﺟﻬﺎ ‪‬ﻥ ﺣﻮﺍﺩﺙ ﻭ ﺍﺧﺒﺎﺭ ﻭ ﺗﺎﺭﻳﺦ ﻗﺮﻭﻥ‬
‫ﻭ ﺩﻫﻮﺭ ﻭ ﺍﻋﺼﺎﺭ ﺑﻨﮕﺮﻯ ﺍﻋﻈﻢ ﻭﻗﺎﻳﻊ ﻭ ﺁﺛﺎﺭ ﺩﺭ ﳑ ‪‬ﺮ ﺍﻋﺼﺎﺭ ﺍﺯ ﺟﻨﺲ ﻧﺴﺎﺀ ﺻﺎﺩﺭ ﻭ ﻇﺎﻫﺮ ﻭﻟﯽ‬
‫ﺑﻌﻀﻰ ﻣﻈﺎﻫﺮ ﺁﻳﺎﺕ ﮐﱪﻯ ﺑﻮﺩﻧﺪ ﻭ ﺑﻌﻀﻰ ﺍﺳﲑ ﺳﻄﻮﺕ ﻧﻔﺲ ﻭ ﻫﻮﻯ‪ .‬ﻳﮑﻰ ﺳﺒﺐ ﺣﻴﺎﺕ‬
‫ﺍﺑﺪﻯ ﺟﻬﺎﻥ ﻭ ﺟﻬﺎﻧﻴﺎﻥ ﺷﺪ ﺩﻳﮕﺮﻯ ﺳﺒﺐ ﳑﺎﺕ ﺳﺮﻣﺪﻯ ﺑﻴﭽﺎﺭﮔﺎﻥ‪ (١٥) " .‬ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ‬
‫ﻣﺮﺩﺍﻥ ﺑﮑﻤﮏ ﺳﻄﻮﺕ ﺣﻴﻮﺍﱏ ﻭ ﺯﻭﺭ ﺟﺴﻤﺎﱏ ﺧﻮﻳﺶ ﺑﺮ ﺯﻧﺎﻥ ﺗﺴﻠﹼﻂ ﻳﺎﻓﺘﻪ ﻭ ﺑﺮﺍﻯ ﺗﻮﺟﻴﻪ‬
‫ﺍﻳﻦ ﻏﻠﺒﻪ ﺩﺭ ﺧﺼﻮﺹ ﺿﻌﻒ ﻧﺴﻮﺍﻥ ﺍﻓﺴﺎﻧﻪﻫﺎ ﺑﺎﻓﺘﻨﺪ‪ .‬ﺁﻧﭽﻪ ﻣﺴﻠﹼﻢ ﺍﺳﺖ ﺗﻔﺎﻭﺕ ﻣﺮﺩ ﻭ ﺯﻥ ﺩﺭ‬
‫ﺟﻮﺍﻣﻊ ﮐﻨﻮﱏ ﻧﺎﺷﻰ ﺍﺯ ﻋﺪﻡ ﺗﺮﺑﻴﺖ ﻣﻄﻠﻮﺏ ﺯﻥ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺿﻤﻦ ﻧﻄﻖ ﻣﺒﺎﺭﮎ‬
‫ﺩﺭ ﻓﻴﻼﺩﻟﻔﻴﺎ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﭼﻨﲔ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ " :‬ﺗﺄﺧ‪‬ﺮ ﺟﻨﺲ ﺯﻥ ﺗﺎ ﲝﺎﻝ ﲜﻬﺖ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ‬
‫ﻣﺜﻞ ﻣﺮﺩﺍﻥ ﺗﺮﺑﻴﺖ ﳕﻰ ﺷﺪﻧﺪ‪ .‬ﺍﮔﺮ ﻧﺴﻮﺍﻥ ﻣﺎﻧﻨﺪ ﻣﺮﺩﺍﻥ ﺗﺮﺑﻴﺖ ﻣﻴﺸﺪﻧﺪ ﺷﺒﻬﻪﺍﻯ ﻧﻴﺴﺖ ﮐﻪ‬
‫ﻧﻈﲑ ﺭﺟﺎﻝ ﻣﻴﮕﺸﺘﻨﺪ‪ .‬ﭼﻮﻥ ﮐﻤﺎﻻﺕ ﺭﺟﺎﻝ ﺭﺍ ﺍﮐﺘﺴﺎﺏ ﳕﺎﻳﻨﺪ ﺍﻟﺒﺘ‪‬ﻪ ﺑﺪﺭﺟﻪ ﻣﺴﺎﻭﺍﺕ ﺭﺳﻨﺪ ﻭ‬
‫ﳑﮑﻦ ﻧﻴﺴﺖ ﺳﻌﺎﺩﺕ ﻋﺎﱂ ﺍﻧﺴﺎﱏ ﮐﺎﻣﻞ ﮔﺮﺩﺩ ﻣﮕﺮ ﲟﺴﺎﻭﺍﺕ ﮐﺎﻣﻠﻪ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ‪ (١٦) ".‬ﻭ‬
‫ﻧﻴﺰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ " :‬ﻧﺴﺎﺀ ﻭ ﺭﺟﺎﻝ ﺩﺭ ﺣﻘﻮﻕ ﻣﺴﺎﻭﻯ‪ ،‬ﻴﭽﻮﺟﻪ ﺍﻣﺘﻴﺎﺯﻯ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ‬
‫ﲨﻴﻊ ﺍﻧﺴﺎﻧﻨﺪ‪ .‬ﻓﻘﻂ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﺮﺑﻴﺖ ﺩﺍﺭﻧﺪ‪ .‬ﺍﮔﺮ ﻧﺴﺎﺀ ﻣﺎﻧﻨﺪ ﺭﺟﺎﻝ ﺗﺮﺑﻴﺖ ﺷﻮﻧﺪ ﻫﻴﭻ‬
‫ﺷﺒﻬﻪﺍﻯ ﻧﻴﺴﺖ ﮐﻪ ﺍﻣﺘﻴﺎﺯﻯ ﳔﻮﺍﻫﺪ ﻣﺎﻧﺪ‪ (١٧) ".‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ ..." :‬ﺣﺘ‪‬ﻰ‬
‫ﻧﻘﺎﺋﺺ ﻭ ﺿﻌﻔﻬﺎﻯ ﺟﺴﻤﺎﱏ ﻧﻴﺰ ﻣﺮﺑﻮﻁ ﺑﻪ ﻋﺎﺩﺕ ﻭ ﺗﺮﺑﻴﺖ ﺍﺳﺖ‪ (١٨) ".‬ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ‬
‫ﱃﺍﻣﺮﺍﷲ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ‪" :‬ﺩﺭ ﲢﺼﻴﻞ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﻭ ﺻﻨﺎﻳﻊ ﻭ ﺑﺪﺍﻳﻊ ﻭ‬ ‫ﻭﹼ‬
‫ﮐﻤﺎﻻﺕ ﻭ ﻓﻀﺎﺋﻞ ﻋﺎﱂ ﺍﻧﺴﺎﱏ ﺍﺳﺖ ﻧﻪ ﺣﺮﻳ‪‬ﺖ ﻣﻀﺮ‪‬ﻩ ﻋﺎﱂ ﺣﻴﻮﺍﱏ‪(١٩) ".‬‬
‫ﺑﺎ ﺁﻧﮑﻪ ﻳﮑﺼﺪ ﻭ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺍﺯ ﻇﻬﻮﺭ ﻣﺒﺎﺭﮎ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﻴﮕﺬﺭﺩ ﻭ ﺳﺎﺯﻣﺎﻬﻧﺎﻯ ﺟﻬﺎﱏ ﻭ ﻣﻠﹼﻰ‬
‫ﺍﻧﺴﺎﻥ ﺩﻭﺳﺖ ﺑﺮ ﺗﻼﺵ ﻣﺪﺍﻭﻡ ﺧﻮﺩ ﺩﺭ ﺟﻬﺖ ﲢﻘﹼﻖ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﻫﺮ ﺭﻭﺯ‬
‫ﺍﻓﺰﻭﺩﻩﺍﻧﺪ ﻫﻨﻮﺯ ﺟﺎﻣﻌﻪ ﺍﻧﺴﺎﱏ ﺩﺭ ﻧﻴﻤﻪ ﺭﺍﻩ ﻭﺍﺩﻯ ﻭﺣﺪﺕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﺍﺳﺖ‪ .‬ﺯﻧﺎﻥ ﮐﻪ ﺑﻴﺶ‬
‫ﺍﺯ ﺩﻭ ﺳﻮ‪‬ﻡ ﺑﺎﺭ ﺟﻬﺎﻥ ﺭﺍ ﺑﺮ ﺩﻭﺵ ﻣﻴﮑﺸﻨﺪ ﻭ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻧﻘﺶ ﺳﺎﺯﻧﺪﮔﻰ ﻳﻌﲎ ﺗﺮﺑﻴﺖ ﮐﻮﺩﮐﺎﻥ‬
‫ﺭﺍ ﺑﺮ ﻋﻬﺪﻩ ﺩﺍﺭﻧﺪ ﻫﻨﻮﺯ ﺑﻪ ﺣﻘﻮﻕ ﺣﻘﹼﻪ ﺧﻮﻳﺶ ﺩﺳﺖ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ‪ .‬ﻣﻴﻠﻴﻮﻬﻧﺎ ﺗﻦ ﺍﺯ ﺯﻧﺎﻥ ﻫﻨﻮﺯ‬
‫ﳕﻴﺪﺍﻧﻨﺪ ﮐﻪ ﺑﺎ ﻣﺮﺩﺍﻥ ﺣﻘﻮﻕ ﻣﺴﺎﻭﻯ ﺩﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﻧﺎ ﺁﮔﺎﻫﻰ ﺳﺒﺐ ﮔﺸﺘﻪ ﮐﻪ ﻣﻘﺎﻡ ﺧﻮﻳﺶ ﺭﺍ‬
‫ﭘﺴﺖﺗﺮ ﺍﺯ ﻣﺮﺩﺍﻥ ﺩﺍﻧﻨﺪ‪ .‬ﺗﺎ ﺣﻘﻮﻕ ﺯﻧﺎﻥ ﺑﺮﺍﻯ ﺍﻳﻦ ﮔﺮﻭﻩ ﺍﺯ ﺁﻧﺎﻥ ﺗﻌﺮﻳﻒ ﻭ ﺗﻮﺿﻴﺢ ﻧﺸﻮﺩ‬
‫ﻫﺮﮔﺰ ﺗﻨﻔﻴﺬ ﳔﻮﺍﻫﺪ ﮔﺸﺖ‪ .‬ﻣﻄﺎﻟﻌﺎﺕ ﺯﻥ ﺷﻨﺎﺳﻰ ﻧﻴﺰ ﻏﺎﻟﺒﹰﺎ ﺩﺭ ﺁﺛﺎﺭ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺍﺳﺖ ﻭ‬
‫ﺑﻨﺤﻮ ﻣﻄﻠﻮﺏ ﺑﻪ ﻋﺎﻣ‪‬ﻪ ﻧﺎ ﺁﮔﺎﻩ ﺍﺯ ﺯﻧﺎﻥ ﺍﻧﺘﻘﺎﻝ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺗﺎ ﺯﻧﺎﻥ ﻧﺪﺍﻧﻨﺪ ﮐﻪ ﺑﺎ ﻣﺮﺩﺍﻥ ﺩﺭ‬
‫ﺣﻘﻮﻕ ﻣﺴﺎﻭﻳﻨﺪ ﻫﺮﮔﺰ ﻣﻌﺮﻓﺖ ﺍﺟﺘﻤﺎﻋﻰ ﮐﺎﰱ ﳔﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﻭ ﻟﺬﺍ ﺩﺭ ﳓﻮﻩ ﺗﺮﺑﻴﺖ ﻓﺮﺯﻧﺪﺍﻥ‬
‫ﺁﻧﺎﻥ ﺗﺄﺛﲑ ﻧﺎﻣﻄﻠﻮﺏ ﺧﻮﺍﻫﺪ ﮔﺬﺍﺷﺖ‪ .‬ﺑﺮﺍﻯ ﲢﻘﹼﻖ ﻭﺣﺪﺕ ﺍﻧﺴﺎﱏ ﻣﺮﺩﺍﻥ ﺑﺎﻳﺪ ﺩﺭ ﺍﻓﺰﺍﻳﺶ‬
‫ﺁﮔﺎﻫﻰ ﺯﻧﺎﻥ ﺗﻼﺵ ﭘﻴﮕﲑ ﳕﺎﻳﻨﺪ‪ .‬ﺯﻧﺎﻥ ﻧﻴﺰ ﺑﺎﻳﺪ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺍ ﺑﻄﻠﺒﻨﺪ‪ .‬ﺍﻳﻦ ﺗﻮﺻﻴﻪ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﻪ ﺯﻧﺎﻥ ﺩﺭ ﮔﻨﮕﺮﻩ ﺁﺯﺍﺩﻯ ﻧﺴﻮﺍﻥ ﺩﺭ ﻟﻨﺪﻥ ﺍﺳﺖ‪ (٢٠) .‬ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺍﻳﻦ‬
‫ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺭﻭﺷﻦ ﻣﻴﺸﻮﺩ ﮐﻪ ﻋﺪﻡ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﻣﺒﺎﻳﻦ ﺑﺎ ﺍﺻﻞ ﻋﻈﻴﻢ‬
‫ﻋﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﻧﻴﻤﻰ ﺍﺯ ﲨﻌ‪‬ﻴﺖ ﺟﻬﺎﻥ ﺭﺍ ﺍﺯ ﺣﻘﻮﻕ ﺍﻧﺴﺎﱏ ﺧﻮﻳﺶ ﳏﺮﻭﻡ ﻣﻴﺴﺎﺯﺩ‬
‫ﻭ ﻣﺮﺩﺍﻥ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﻋﻈﻤﱴ ﮐﻪ ﺑﺎﻳﺪ ﺑﺪﺍﻥ ﺑﺮﺳﻨﺪ ﺑﺎﺯ ﻣﻴﺪﺍﺭﺩ‪ .‬ﺗﺎ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ‬
‫ﲢﻘﹼﻖ ﻧﻴﺎﺑﺪ ﺑﺪﲞﱴﻫﺎﻯ ﮐﻨﻮﱏ ﺟﺎﻣﻌﻪ ﺍﻧﺴﺎﱏ ﺩﺭ ﺳﻄﺢ ﺟﻬﺎﱏ ﺍﺩﺍﻣﻪ ﻣﻴﻴﺎﺑﺪ‪ .‬ﻋﺪﻡ ﺗﺴﺎﻭﻯ‪ ،‬ﺗﻠﻘﹼﻰ‬
‫ﺗﻔﻮ‪‬ﻕ ﺭﺍ ﺩﺍﺋﻤﻰ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﲢﻘ ‪‬ﻖ ﺻﻠﺢ ﺟﻬﺎﱏ ﺭﺍ ﺑﺘﺄﺧﲑ ﻣﻴﺎﻧﺪﺍﺯﺩ‪ .‬ﻋﺪﻡ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺗﺴﺎﻭﻯ‬
‫ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﻃﺮﺯ ﺗﻠﻘﹼﻰﻫﺎ ﻭ ﻋﺎﺩﺍﺕ ﻣﻀ‪‬ﺮﻯ ﺭﺍ ﺍﺯ ﳏﻴﻂ ﺧﺎﻧﻮﺍﺩﻩ ﺑﻪ ﳏﻴﻂ ﮐﺎﺭ ﻭ ﺩﻳﮕﺮ‬
‫ﳏﻴﻂﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺳﺮﺍﳒﺎﻡ ﺭﻭﺍﺑﻂ ﺑﲔﺍﳌﻠﻞ ﻣﻴﮑﺸﺎﻧﺪ‪ .‬ﻋﺪﻡ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺍ ﻧﻪ ﺍﺯ ﳊﺎﻅ‬
‫ﺯﻳﺴﱴ ﻭ ﻧﻪ ﺍﺯ ﳊﺎﻅ ﺍﺧﻼﻗﻰ ﺗﻮﺍﻥ ﺗﻮﺟﻴﻪ ﳕﻮﺩ‪ .‬ﺷﺎﻳﺪ ﺑﺮﺧﻰ ﺗﺼﻮ‪‬ﺭ ﮐﻨﻨﺪ ﻣﺮﺍﺩ ﺍﺯ ﻭﺣﺪﺕ‬
‫ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﻳﺎ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺁﻧﺎﻥ ﻣﺬﮐﹼﺮ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺟﻨﺲ ﻣﺆﻧ‪‬ﺚ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺩﺭ ﺑﻴﺎﻧﺎﺕ‬
‫ﻣﺒﺎﺭﮐﻪ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﺁﻣﺪﻩ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻋﻬﺪ ﺯﻧﺎﻥ ﺍﺯ ﺭﺟﺎﻝ ﳏﺴﻮﺏﺍﻧﺪ‪ ،‬ﻭﻟﮑﻦ ﻣﺮﺍﺩ ﻭﺍﻗﻌﻰ‬
‫ﺍﻋﻄﺎﺀ ﺣﻘﻮﻕ ﻣﺴﺎﻭﻯ ﺑﻪ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﺍﺳﺖ‪ .‬ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬‬
‫ﺍﻣﺮﻭﺯ ﺍﻣﺎﺀﺍﷲ ﺍﺯ ﺭﺟﺎﻝ ﳏﺴﻮﺏ‪ (٢١) ".‬ﺩﺭ ﺗﻮﺿﻴﺢ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺍﺳﺘﻨﺎﺩ ﺑﻪ ﭼﻨﺪ ﻓﻘﺮﻩ ﺍﺯ‬
‫ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺿﺮﻭﺭﻯ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺗﺸﺎﻥ ﺩﺭ ﻟﻮﺣﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ " :‬ﺍﻯ ﺍﻣﺔﺍﷲ‪...‬‬
‫ﺍﻟﻴﻮﻡ ﻋﻈﻤﺎﻯ ﺭﺟﺎﻝ ﻏﺎﻓﻞ ﻭ ﺗﻮ ﺁﮔﺎﻩ ﻭ ﻋﻠﻤﺎﻯ ﺍﻗﻮﺍﻡ ﻭ ﻣﻠﻞ ﮐﻮﺭ ﻭ ﺗﻮ ﺑﻴﻨﺎ ﻭ ﺑﺎ ﺍﻧﺘﺒﺎﻩ‪ .‬ﺍﻗﻮﻳﺎ‬
‫ﺍﺿﻌﻒ ﺿﻌﻔﺎﺀ ﮔﺸﺘﻨﺪ ﻭ ﺗﻮﺍﻧﺎﻳﺎﻥ ﻧﺎﺗﻮﺍﻥ ﺷﺪﻧﺪ ﻭ ﺍﻣﺎﺀ ﺭﲪﻦ ﻣﺮﺩ ﻣﻴﺪﺍﻥ‪ (٢٢)" .‬ﺩﺭ ﻟﻮﺡ‬
‫ﺩﻳﮕﺮﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ ..." :‬ﺍﺯ ﺑﺪﻭ ﻭﺟﻮﺩ ﺗﺎ ﻳﻮﻡ ﻣﻮﻋﻮﺩ ﺭﺟﺎﻝ ﺗﻔﻮ‪‬ﻕ ﺑﺮ ﻧﺴﺎﺀ ﺩﺭ ﲨﻴﻊ ﻣﺮﺍﺗﺐ‬
‫ﺏ ﺟﻠﻴﻞ ﺳﺒﺐ ﻓﻮﺯ ﻣﺒﲔ ﻧﺴﺎﺀ ﺷﺪ‪ .‬ﻭﺭﻗﺎﺗﻰ‬ ‫ﺩﺍﺷﺘﻨﺪ‪ ...‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊ ﻓﻴﺾ ﻋﻈﻴﻢ ﺭ ‪‬‬
‫ﻣﺒﻌﻮﺙ ﺷﺪﻧﺪ ﮐﻪ ﮔﻮﻯ ﺳﺒﻘﺖ ﺭﺍ ﺩﺭ ﻣﻴﺪﺍﻥ ﻋﺮﻓﺎﻥ ﺍﺯ ﺭﺟﺎﻝ ﺭﺑﻮﺩﻧﺪ‪ ...‬ﺍﻳﻦ ﺍﺯ ﻣﻮﺍﻫﺐ ﺍﻳﻦ‬
‫ﺩﻭﺭ ﺑﺪﻳﻊ ﺍﺳﺖ ﮐﻪ ﺟﻨﺲ ﺿﻌﻴﻒ ﺭﺍ ﻗﻮﻯ ﻓﺮﻣﻮﺩ ﻭ ﺍﻧﺎﺙ ﺭﺍ ﻗﻮ‪‬ﻩ ﺫﮐﻮﺭ ﲞﺸﻴﺪ‪ (٢٣) "...‬ﺩﺭ‬
‫ﻒ ﻧﺴﺎﺀ ﺍﻣﺎﺋﻰ‬
‫ﻟﻮﺡ ﺩﻳﮕﺮﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺍﻯ ﺍﻣﺔﺍﷲ ﺷﮑﺮ ﻳﺰﺩﺍﻥ ﭘﺎﮎ ﺭﺍ ﮐﻪ ﺍﺯ ﻋﻨﺼﺮ ﺿﻌﻴ ‪‬‬
‫ﻣﺒﻌﻮﺙ ﻓﺮﻣﻮﺩ ﻭ ﺣﻘﺎﺋﻖ ﺷﺎﺧﺼﻪ ﻗﻮﻳ‪‬ﻪ ﺑﺮ ﺍﻧﮕﻴﺨﺖ ﮐﻪ ﳏﺴﻮﺩ ﺭﺟﺎﻝ ﮔﺸﺘﻨﺪ ﻭ ﻣﻐﺒﻮﻁ ﺍﺑﻄﺎﻝ‪،‬‬
‫ﺩﺭ ﺍﺳﺘﻘﺎﻣﺖ ﭼﻮﻥ ﺟﺒﻞ ﺭﺍﺳﺦ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﺭﺳﻮﺥ ﻭ ﺭﺯﺍﻧﺖ ﭼﻮﻥ ﺑﻨﻴﺎﻥ ﺛﺎﺑﺖ‪ .‬ﺍﻳﻦ ﺍﺯ ﻗﺪﺭﺕ‬
‫ﻋﻈﻴﻤﻪ ﺍﳍﻴ‪‬ﻪ ﺍﺳﺖ ﮐﻪ ﺟﺰﺀ ﺿﻌﻴﻒ ﺑﻪ ﺍﻋﻈﻢ ﻗﹸﻮﻯ ﻣﺒﻌﻮﺙ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺭﺟﺎﻝ ﺩﺭ ﻗﻤﻴﺺ‬
‫ﻧﺴﺎﺀ ﳏﺸﻮﺭ‪ .‬ﺗﻮ ﮐﻪ ﻣﺮﺩ ﻣﻴﺪﺍﱏ ﭘﺎﮎ ﻳﺰﺩﺍﻥ ﺭﺍ ﺷﮑﺮ ﳕﺎ‪ (٢٤) "...‬ﻭ ﻧﻴﺰ ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮﻯ‬
‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ " :‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﺑﺪﻳﻊ ﺍﻣﺎﺀ ﺭﲪﻦ ﺑﺎﻳﺪ ﻫﺮ ﺩﻡ ﻫﺰﺍﺭ ﺷﮑﺮﺍﻧﻪ ﳕﺎﻳﻨﺪ ﮐﻪ ﻳﺪ ﻋﻨﺎﻳﺖ ﻧﺴﺎﺀ‬
‫ﺭﺍ ﺍﺯ ﺣﻀﻴﺾ ﺫﻟﹼﺖ ﳒﺎﺕ ﺩﺍﺩﻩ ﻭ ﺑﺎﻭﺝ ﻋﺰ‪‬ﺕ ﺭﺟﺎﻝ ﺭﺳﺎﻧﺪﻩ‪ .‬ﻣﻼﺣﻈﻪ ﳕﺎﺋﻴﺪ ﮐﻪ ﭼﻪ ﻣﻮﻫﺒﱴ‪،‬‬
‫ﺯﻳﺮﺍ ﺣﺰﺏ ﻧﺴﺎﺀ ﺑﺪﺭﺟﻪﺍﻯ ﺩﺭ ﺷﺮﻕ ﺳﺎﻗﻂ ﺑﻮﺩﻧﺪ ﮐﻪ‪ ...‬ﺩﺭ ﺫﮐﺮ ﺯﻥ ﺑﻼﻧﺴﺒﺖ ﻣﻴﮕﻔﺘﻨﺪ ﻭ‬
‫ﺗﻌﺒﲑ ﺑﻪ ﺿﻌﻴﻔﻪ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺣﺎﻝ ﺍﳊﻤﺪﷲ ﺩﺭ ﻇ ﹼﻞ ﻋﻨﺎﻳﺎﺕ ﻣﺒﺎﺭﮎ ﻧﺴﺎﺀ ﺩﺭ ﻬﻧﺎﻳﺖ‬
‫ﺍﺣﺘﺮﺍﻣﻨﺪ‪ (٢٥) ."...‬ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺭﻭﺷﻦ ﺍﺳﺖ ﮐﻪ ﻣﺮﺍﺩ ﺍﺯ‬
‫ﻋﺒﺎﺭﺕ "ﺍﻣﺎﺀﺭﲪﻦ ﻣﺮﺩ ﻣﻴﺪﺍﻥ"‪ "،‬ﺍﻧﺎﺙ ﺭﺍ ﻗﻮ‪‬ﻩ ﺫﮐﻮﺭ ﲞﺸﻴﺪﻩ"‪ ،‬ﻋﻨﺼﺮ ﺿﻌﻴ ‪‬‬
‫ﻒ ﻧﺴﺎﺀ"‪ ،‬ﺗﻮ ﮐﻪ‬
‫ﻣﺮﺩ ﻣﻴﺪﺍﱏ" )ﺧﻄﺎﺏ ﺑﻪﻳﮑﻰ ﺍﺯ ﻧﺴﻮﺍﻥ ‪‬ﺎﺋﻰ( " ﺍﻭﺝ ﻋﺰ‪‬ﺕ ﺭﺟﺎﻝ" ﻭ "ﺣﺎﻝ ‪ ...‬ﻧﺴﺎﺀ ﺩﺭ‬
‫ﻬﻧﺎﻳﺖ ﺍﺣﺘﺮﺍﻣﻨﺪ" ﺍﺷﺎﺭﻩ ﺑﺬﻟﹼﺖ ﻗﺒﻠﯽ ﻧﺴﻮﺍﻥ ﻭ ﻋﺰ‪‬ﺕ ﺁﻧﺎﻥ ﭼﻮﻥ ﻣﺮﺩﺍﻥ ﭘﺲ ﺍﺯ ﻇﻬﻮﺭ ﺍﻣﺮ ﺑﺪﻳﻊ‬
‫ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺍﻣﺮ ﻣﻘﺪ‪‬ﺱ ‪‬ﺎﺋﻰ ﺗﻼﺵ ﻣﻴﮑﻨﺪ ﺗﺎ ﺧﺸﻮﻧﺖ ﻭ ﺳﻄﻮﺕ ﻭ ﺗﺴﻠﹼﻂ ﺟﻮﺋﻰ ﻣﺮﺩﺍﻥ ﺑﺪﻝ‬
‫ﺑﻪ ﺧﺼﺎﺋﺺ ﲨﻴﻠﻪ ﺯﻧﺎﻥ ﭼﻮﻥ ﻋﺎﻃﻔﺖ ﰉ ﭘﺎﻳﺎﻥ‪ ،‬ﻟﻄﺎﻓﺖ ﻭ ﻣﻼﳝﺖ ﺯﺑﺎﻥ ﻭ ﻭﻓﺎ ﻓﺮﺍﻭﺍﻥ ﮔﺮﺩﺩ‪.‬‬
‫ﻧﻪ ﺁﻧﮑﻪ ﺯﻧﺎﻥ ﻫﻮﻳ‪‬ﺖ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﻫﻨﺪ ﻭ ﺑﻪ ﻣﺮﺩﺍﻥ ﺑﺪﻝ ﺷﻮﻧﺪ‪ .‬ﺩﺭ ﺍﻣﺮ ﺑﺪﻳﻊ ﺑﻪ ﺯﻧﺎﻥ‬
‫ﺣﻘﻮﻗﻰ ﺍﻋﻄﺎﺀ ﮔﺮﺩﻳﺪﻩ ﺗﺎ ﻣﺴﺎﻭﻯ ﻣﺮﺩﺍﻥ ﮔﺮﺩﻧﺪ ﻭ ﺧﺼﺎﺋﺺ ﻭ ﺍﺣﻮﺍﻝ ﺧﺸﻮﻧﺖ ﺁﻣﻴﺰ ﻣﺮﺩﺍﻥ‬
‫ﻼ‬
‫ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﻭﻳﮋﮔﻴﻬﺎﻯ ﻣﻄﻠﻮﺏ ﺯﻧﺎﻧﻪ ﻳﺎﺑﻨﺪ‪ .‬ﻟﺬﺍ ﺑﻔﺮﻣﻮﺩﻩ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﮐﻪ ﻗﺒ ﹰ‬
‫ﻧﻘﻞ ﮔﺮﺩﻳﺪ "ﮐ ﹼﻞ ﳏﺸﻮﺭ ﺩﺭ ﺻﻘﻊ ﻭﺍﺣﺪ" ﺷﻮﻧﺪ‪ .‬ﻗﻮﻟﻪﺍﻻﻋﻠﻰ ‪" :‬ﺍﻯ ﺍﻣﺔﺍﷲ ﺩﺭ ﺩﻭﺭﻩﻫﺎﻯ ﺳﺎﺑﻖ‬
‫ﲨﻴﻊ ﺍﻧﺎﺙ ﻫﺮ ﭼﻨﺪ ﺍﻗﺪﺍﻡ ﺩﺭ ﺧﺪﻣﺎﺕ ﳕﻮﺩﻧﺪ ﻭ ﺑﺎﺩﻳﻪ ﳏﺒ‪‬ﺖﺍﷲ ﭘﻴﻤﻮﺩﻧﺪ ﺑﺎﺯ ﺩﺭ ﺻﻒ ﺭﺟﺎﻝ‬
‫ﳏﺴﻮﺏ ﳕﻰﮔﺸﺘﻨﺪ‪ .‬ﺯﻳﺮﺍ ﺍﻟﺮ‪‬ﺟﺎ ﹸﻝ ﻗﻮﺍﹼﻣﻮ ﹶﻥ ﻋﻠﯽ ﺍﻟﻨ‪‬ﺴﺎﺀ ﻣﻨﺼﻮﺹ ﺑﻮﺩ‪ .‬ﺣﺎﻝ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺑﺪﻳﻊ‬
‫ﮐﺎﺭ ﺍﻧﺎﺙ ﭘﻴﺸﻰ ﮔﺮﻓﺖ‪ .‬ﺍﻳﻦ ﻗﻴﺪ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪ‪ .‬ﮐ ﹼﻞ ﳏﺸﻮﺭ ﺩﺭ ﺻﻘﻊ ﻭﺍﺣﺪﻧﺪ‪ .‬ﻫﺮ ﻧﻔﺴﻰ ﻗﺪﻡ‬
‫ﭘﻴﺶ ﻬﻧﺪ ﻧﺼﻴﺐ ﺑﻴﺶ ﺑﺮﺩ ﻭ ﻫﺮ ﺳﻮﺍﺭﻯ ﺩﺭ ﺍﻳﻦ ﻣﻴﺪﺍﻥ ﺟﻮﻻﻥ ﺩﻫﺪ ﺑﻀﺮﺏ ﭼﻮﮔﺎﻥ ﮔﻮﻯ‬
‫ﺑﺮﺑﺎﻳﺪ‪ .‬ﺧﻮﺍﻩ ﺭﺟﺎﻝ ﺧﻮﺍﻩ ﻧﺴﺎﺀ ﺧﻮﺍﻩ ﺫﮐﻮﺭ ﺧﻮﺍﻩ ﺍﻧﺎﺙ‪ (٢٦) ".‬ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬
‫ﺕ ﺍﻋﻈﻢ ﺭﺟﺎﻝ ﻣﺒﻌﻮﺙ ﺷﺪﻧﺪ ﻭ ﺑﺴﺎ ﻣﺮﺩﺍﻥ ﮐﻪ ﺩﺭ ﲢﺖ ﻣﻘﻨﻌﻪ‬ ‫"ﭼﻪ ﺑﺴﻴﺎﺭ ﺭﺑ‪‬ﺎﺕ ﺣﺠﺎﻝ ﺑﻘ ‪‬ﻮ ‪‬‬
‫ﺫ ﹼﻝ ﻭ ﻫﻮﺍﻥ ﳏﺸﻮﺭ ﺷﺪﻧﺪ‪ .‬ﭘﺲ ﻧﻈﺮ ﺑﺼﻔﺖ ﺍﺳﺖ ﻭ ﺷﺮﻁ ﻭ ﻣﻨﺎﻁ ﲰﺖ ﻭ ﺳﲑﺕ ﻧﻪ ﻧﻘﺶ ﻭ‬
‫ﺻﻮﺭﺕ‪ .‬ﻭ ﭼﻮﻥ ﮐﻤﺎﻻﺕ ﻣﻌﻨﻮﻳ‪‬ﻪ ﻭ ﻓﻀﺎﺋﻞ ﺭﻭﺣﺎﻧﻴ‪‬ﻪ ﻭ ﺍﻧﻮﺍﺭ ﺭﲪﺎﻧﻴ‪‬ﻪ ﺩﺭ ﻗﻤﻴﺺ ﺍﻧﺎﺙ ﻇﺎﻫﺮ‬
‫ﮔﺮﺩﺩ ﻭ ﺩﺭ ﺯﺟﺎﺟﻪ ﻧﺴﺎﺀ ﺑﺎﻫﺮ ﺟﻠﻮﻩﺍﺵ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ‪ (٢٧) ".‬ﺑﺎﺭﻯ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻣﺴﺘﻔﺎﺩ‬
‫ﻣﻴﺸﻮﺩ ﮐﻪ ﻣﺮﺍﺩ ﺍﺯ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﻣﺬﮐﹼﺮ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻧﺴﻮﺍﻥ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴﺖ‪ .‬ﺑﻞ ﻣﺮﺍﺩ ﲢﻘﻖ ﺩﻭ‬
‫ﺍﻣﺮ ﻣﱪﻡ ﺍﺳﺖ‪ .‬ﻳﮑﻰ ﺍﻋﻄﺎﺀ ﺣﻘﻮﻕ ﻣﺴﺎﻭﻯ ﺑﻪ ﺯﻧﺎﻥ ﻭ ﺩﻭﻡ ﺗﻠﻄﻴﻒ ﺯﻧﺎﻧﻪ ﺧﺸﻮﻧﺖ ﻣﺮﺩﺍﻧﻪ‪.‬‬
‫ﱃﺍﻣﺮﺍﷲ ﺩﺭ ﻣﻌﻨﺎﻯ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺍﺳﺖ‪ ..." .‬ﺗﺴﺎﻭﻯ‬ ‫‪‬ﺮﺣﺎﻝ ﺟﺎﻥ ﮐﻼﻡ ﺩﺭ ﺑﻴﺎﻥ ﺣﻀﺮﺕﻭ ﹼ‬
‫ﺩﺭ ﲢﺼﻴﻞ ﻋﻠﻮﻡ ﻭ ﻓﻨﻮﻥ ﻭ ﺻﻨﺎﻳﻊ ﻭ ﺑﺪﺍﻳﻊ ﻭ ﮐﻤﺎﻻﺕ ﻭ ﻓﻀﺎﺋﻞ ﻋﺎﱂ ﺍﻧﺴﺎﱏ ﺍﺳﺖ ﻧﻪ ﺣﺮﻳ‪‬ﺖ‬
‫ﻣﻀﺮ‪‬ﻩ ﻋﺎﱂ ﺣﻴﻮﺍﱏ‪ (٢٨) ".‬ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺑﻪ ﺍﺧﺬ "ﻓﻀﺎﺋﻞ ﻋﺎﱂ ﺍﻧﺴﺎﱏ ﻭ ﺩﻓﻊ" ﺣﺮﻳ‪‬ﺖ‬
‫ﻣﻀﺮ‪‬ﻩ ﻋﺎﱂ ﺣﻴﻮﺍﱏ" ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪﻩ ﮐﻪ ﺑﺎﺳﺘﻨﺎﺩ ﺩﻳﮕﺮ ﻧﺼﻮﺹ ﻣﻘﺪ‪‬ﺳﻪ ﲢﻘ ‪‬ﻖ ﻋﺪﺍﻟﺖ ﻭ ﺗﺒﺪﻳﻞ‬
‫ﺣﺎﻻﺕ ﻭ ﮐﻴﻔﻴ‪‬ﺎﺕ ﺧﺸﻮﻧﺖ ﻣﺮﺩﺍﻧﻪ ﺑﻪ ﻟﻄﺎﻓﺖ ﻭ ﻋﺎﻃﻔﺖ ﻭ ﻣﻼﳝﺖ ﺯﻧﺎﻧﻪ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ ﺍﻳﻦ‬
‫ﺳﺨﻦ ﺑﺪﺍﻥ ﻣﻌﲎ ﻧﻴﺴﺖ ﮐﻪ ﻣﺮﺩ ﺯﻥ ﮔﺮﺩﺩ‪ .‬ﺍﻋﻤﺎﻝ ﺯﻭﺭ ﻭ ﺧﺸﻮﻧﺖ ﻣﺮﺩﺍﻥ ﮐﻪ ﺩﺭ ﻃ ‪‬ﻰ ﺩﻭﺭﺍﻥ‬
‫ﺑﺪﺍﻥ ﺧﻮ ﮔﺮﻓﺘﻪﺍﻧﺪ ﺑﺎﻳﺪ ﺑﻪ ﻣﻼﳝﺖ ﻭ ﻟﻄﺎﻓﺖ ﮐﻪ ﺍﺯ ﺧﺼﺎﺋﺺ ﲨﻴﻠﻪ ﺍﻧﺴﺎﱏ ﺍﺳﺖ ﻭ ﺩﺭ ﺯﻧﺎﻥ‬
‫ﺟﻠﻮﻩ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ ﺑﺪﻝ ﮔﺮﺩﺩ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺧﺼﻮﺹ ﺁﻣﻴﺨﱳ ﺷﺆﻭﻧﺎﺕ ﺭﺟﺎﻝ ﺑﺎ‬
‫ﻼ ﺩﺭ ﺍﻳﻦ ﲞﺶ ﻧﻘﻞ ﮐﺮﺩﻩﺍﱘ ﻭ‬ ‫ﺧﺼﺎﺋﺺ ﺯﻧﺎﻥ ﺩﺭ ﺍﻳﻦ ﻗﺮﻥ ﺑﺪﻳﻊ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮐﻰ ﺩﺍﺭﻧﺪ ﮐﻪ ﻗﺒ ﹰ‬
‫ﳎﺪﺩﹰﺍ ﲜﻬﺖ ﺗﺄﮐﻴﺪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺩﺭﺝ ﻣﻴﻨﻤﺎﺋﻴﻢ‪ .‬ﻗﻮﻟﻪ ﺍﻻﻋﻠﻰ ‪" :‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﮔﺬﺷﺘﻪ ﻋﺎﱂ ﺍﺳﲑ‬
‫ﺳﻄﻮﺕ ﻭ ﳏﮑﻮﻡ ﻗﺴﺎﻭﺕ ﻭ ﻗﻮ‪‬ﺕ ﺑﻮﺩﻩ ﺭﺟﺎﻝ ﺑﻘﻮ‪‬ﻩ ﺷﺪ‪‬ﺕ ﻭ ﺻﻼﺑﺖ ﺟﺴﻤﹰﺎ ﻭ ﻓﮑﺮﹰﺍ ﺑﺮ ﺯﻧﺎﻥ‬
‫ﺗﺴﻠﹼﻂ ﻳﺎﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻣ‪‬ﺎ ﺣﺎﻝ ﺍﻳﻦ ﻣﻴﺰﺍﻥ ‪‬ﻢ ﺧﻮﺭﺩﻩ ﻭ ﺗﻐﻴﲑ ﮐﺮﺩﻩ‪ .‬ﻗﻮ‪‬ﻩ ﺍﺟﺒﺎﺭ ﺭﻭ ﺑﺎﺿﻤﺤﻼﻝ‬
‫ﺍﺳﺖ ﻭ ﺫﮐﺎﺀ ﻋﻘﻼﱏ ﻭ ﻣﻬﺎﺭﺕ ﻓﻄﺮﻯ ﻭ ﺻﻔﺎﺕ ﺭﻭﺣﺎﱏ ﻳﻌﲎ ﳏﺒ‪‬ﺖ ﻭ ﺧﺪﻣﺖ ﮐﻪ ﺩﺭ ﻧﺴﻮﺍﻥ‬
‫ﻇﻬﻮﺭﺵ ﺷﺪﻳﺪﺗﺮ ﺍﺳﺖ ﺭﻭ ﺑﻌﻠ ‪‬ﻮ ﻭ ﲰ ‪‬ﻮ ﻭ ﺍﺳﺘﻴﻼﺀ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﻳﻦ ﻗﺮﻥ ﺑﺪﻳﻊ ﺷﺆﻭﻧﺎﺕ ﺭﺟﺎﻝ ﺭﺍ‬
‫ﺑﻴﺸﺘﺮ ﳑﺰﻭﺝ ﺑﺎ ﮐﻤﺎﻻﺕ ﻭ ﻓﻀﺎﺋﻞ ﻧﺴﻮﺍﻥ ﳕﺎﻳﺪ ﻭ ﺍﮔﺮ ﲞﻮﺍﻫﻴﻢ ﺩﺭﺳﺖ ﺑﻴﺎﻥ ﮐﻨﻴﻢ ﻗﺮﱏ ﺧﻮﺍﻫﺪ‬
‫ﺑﻮﺩ ﮐﻪ ﺍﻳﻦ ﺩﻭ ﻋﻨﺼﺮ ﺩﺭ ﲤﺪ‪‬ﻥ ﻋﺎﱂ ﻣﻴﺰﺍﻧﺸﺎﻥ ﺑﻴﺸﺘﺮ ﺗﻌﺎﺩﻝ ﻭ ﺗﻮﺍﻓﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪(٢٩) ".‬‬
‫ﺩﺭ ﮐﻮﺭ ﺁﺩﻡ ﺩﺭ ﻣﺘﻮﻥ ﮐﺘﺐ ﺩﻳﲎ ﺑﺮ ﺍﺳﺎﺱ ﻣﻘﺘﻀﻴ‪‬ﺎﺕ ﺯﻣﺎﻥ ﻋﺒﺎﺭﺍﺗﻰ ﺁﻣﺪﻩ ﮐﻪ ﻣﺮﺩ ﲰﺒﻞ‬
‫ﺍﻧﺴﺎﻧﻴ‪‬ﺖ ﻭ ﺯﻥ ﻣﻮﺟﻮﺩﻯ ﻓﺮﻋﻰ ﻭ ﺗﺒﻌﻰ ﺗﻠﻘﹼﻰ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﮐﻮﺭ ‪‬ﺎﺀﺍﷲ ﺑﺎﺳﺘﻨﺎﺩ ﻧﺼﻮﺹ‬
‫ﻼ ﺯﻳﺎﺭﺕ ﮔﺮﺩﻳﺪ ﺯﻥ ﳘﻌﻨﺎﻥ ﻣﺮﺩ ﺍﺳﺖ ﺑﻠﮑﻪ ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﺳﺒﻘﺖ ﻭ ﺗﻘﺪ‪‬ﻡ‬ ‫ﻣﺒﺎﺭﮐﻪ ﺍﳍﻴ‪‬ﻪ ﮐﻪ ﻗﺒ ﹰ‬
‫ﺩﺍﺭﺩ‪ .‬ﻟﺬﺍ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺑﻄﻮﺭ ﮐﻠﹼﻰ ﺯﻥ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻓﻠﺴﻔﻰ ‪‬ﺎﺋﻰ ﺑﺮ ﻣﺮﺩ ﺗﻘﺪ‪‬ﻡ ﻣﻰﻳﺎﺑﺪ‪ .‬ﺍﮔﺮ‬
‫ﭼﻪ ﻓﻠﺴﻔﻪ ﺍﺳﺎﺳﻰ ﺍﻋﻼﻥ ﺍﻳﻦ ﺗﻘﺪ‪‬ﻡ ﻧﺴﺦ ﻋﻘﺎﻳﺪ ﺧﺮﺍﰱ ﮔﺬﺷﺘﮕﺎﻥ ﺩﺭ ﺑﺎﺏ ﻣﻘﺎﻡ ﻭ ﺣﻘﻮﻕ ﺯﻥ‬
‫ﺍﺳﺖ ﻭﻟﮑﻦ ﺑﺎﻳﺪ ﮔﻔﺖ ﮐﻪ ﺯﻥ ﺑﻪ ﺩﻭ ﺩﻟﻴﻞ ﺍﺳﺎﺳﻰ ﺑﺮ ﻣﺮﺩ ﺗﻘﺪ‪‬ﻡ ﺩﺍﺭﺩ‪ .‬ﺩﻟﻴﻞ ﳔﺴﺖ ﻣﻘﺎﻡ‬
‫ﻣﺎﺩﺭﻯ ﺍﺳﺖ‪ .‬ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻧﻘﺶ ﺯﻥ ﺑﻌﻨﻮﺍﻥ ﻣﺎﺩﺭ ﺩﺭ ﺗﺮﺑﻴﺖ ﮐﻮﺩﮐﺎﻥ ﻋﻈﻴﻢ ﺍﺳﺖ‪ .‬ﺯﻥ‬
‫ﳔﺴﺘﲔ ﻣﺮﺑ‪‬ﻰ ﮐﻮﺩﮎ ﺍﺳﺖ‪ .‬ﻭﺭﻭﺩ ﺩﺭ ﺍﻳﻦ ﻣﺒﺤﺚ ﻭ ﺑﻴﺎﻥ ﺍﳘﻴ‪‬ﺖ ﻭ ﺍﻋﻈﻤﻴ‪‬ﺖ ﺁﻥ ﺧﺎﺭﺝ ﺍﺯ‬
‫ﻣﻮﺿﻮﻉ ﮐﺘﺎﺏ ﺍﺳﺖ ﻭ ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﭘﮋﻭﻫﺶ ﺩﻳﮕﺮﻯ ﺑﺪﺍﻥ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪ (٣٠) .‬ﺍﻣ‪‬ﺎ ﺩﺭ ﺍﻳﻨﺠﺎ‬
‫ﺷﺎﻳﺴﺘﻪ ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﴰﹼﻪﺍﻯ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺭﺍ ﲟﻨﺎﺳﺒﺖ ﻧﻘﻞ ﳕﺎﻳﺪ‪ .‬ﺩﺭ‬
‫ﭘﺎﺳﺦ ﺳﻮﺃﻝ ﻳﮑﻰ ﺍﺯ ﻣﺪﻳﺮﺍﻥ ﺟﺮﺍﺋﺪ ﺳﺎﻧﻔﺮﺍﻧﺴﻴﺴﮑﻮ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ " :‬ﺯﻧﺎﻥ ﻳﮏ ﺭﮐﻦ ﻣﻬ ‪‬ﻢ ﺍﺯ ﺩﻭ‬
‫ﺭﮐﻦ ﻋﻈﻴﻢﺍﻧﺪ ﻭ ﺍﻭ‪‬ﻝ ﻣﻌﻠﹼﻢ ﻭ ﻣﺮﺑ‪‬ﻰ ﺍﻧﺴﺎﻥ ﺯﻳﺮﺍ ﻣﻌﻠﹼﻢ ﺍﻃﻔﺎﻝ ﺧﺮﺩ ﺳﺎﻝ ﻣﺎﺩﺭﺍﻧﻨﺪ‪ .‬ﺁﻧﺎﻥ ﺗﺄﺳﻴﺲ‬
‫ﺍﺧﻼﻕ ﮐﻨﻨﺪ ﻭ ﺍﻃﻔﺎﻝ ﺭﺍ ﺗﺮﺑﻴﺖ ﳕﺎﻳﻨﺪ‪ .‬ﺑﻌﺪ ﺩﺭ ﻣﺪﺍﺭﺱ ﮐﱪﻯ ﲢﺼﻴﻞ ﻣﻴﮑﻨﻨﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﻣﻌﻠﹼﻢ‬
‫ﻭ ﻣﺮﺑ‪‬ﻰ ﻧﺎﻗﺺ ﺑﺎﺷﺪ ﭼﮕﻮﻧﻪ ﻣﺮﺑ‪‬ﻰ ﮐﺎﻣﻞ ﮔﺮﺩﺩ‪ (٣١)".‬ﺩﺭ ﻟﻮﺣﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺍﻭ‪‬ﻝ ﻣﺮﺑ‪‬ﻰ ﻭ‬
‫ﺍﻭ‪‬ﻝ ﻣﻌﻠﹼﻢ ﺍﻣ‪‬ﻬﺎﺕﺍﻧﺪ ﮐﻪ ﰲﺍﳊﻘﻴﻘﻪ ﻣﺆﺳ‪‬ﺲ ﺳﻌﺎﺩﺕ ﻭ ﺑﺰﺭﮔﻮﺍﺭﻯ ﻭ ﺍﺩﺏ ﻭ ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ ﻭ‬
‫ﻓﻄﺎﻧﺖ ﻭ ﺩﺭﺍﻳﺖ ﻭ ﺩﻳﺎﻧﺖ ﺍﻃﻔﺎﻝﺍﻧﺪ‪ (٣٢)".‬ﻭ ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺯﻳﺮﺍ ﺍﻭ‪‬ﻝ ﻣﺮﺑ‪‬ﻰ‬
‫ﺍﻃﻔﺎﻝ ﺍﻣ‪‬ﻬﺎﺕﺍﻧﺪ‪ .‬ﺁﻬﻧﺎ ﺑﺎﻳﺪ ﺩﺭ ﺑﺪﺍﻳﺖ ﻃﻔﻞ ﺭﺿﻴﻊ ﺭﺍ ﺍﺯ ﺛﺪﻯ ﺩﻳﻦﺍﷲ ﻭ ﺷﺮﻳﻌﺖﺍﷲ ﺷﲑ ﺩﻫﻨﺪ‬
‫ﺗﺎ ﳏﺒ‪‬ﺖﺍﷲ ﺑﺎ ﺷﲑ ﺍﻧﺪﺭ ﺁﻳﺪ ﻭ ﺑﺎ ﺟﺎﻥ ﺑﺪﺭ ﺭﻭﺩ‪ .‬ﻭ ﺗﺎ ﺍﻣ‪‬ﻬﺎﺕ ﺗﺮﺑﻴﺖ ﺍﻃﻔﺎﻝ ﻧﻨﻤﺎﻳﻨﺪ ﺗﺄﺳﻴﺲ‬
‫ﺁﺩﺍﺏ ﺍﳍﻴ‪‬ﻪ ﻧﮑﻨﻨﺪ‪ ،‬ﻣ‪‬ﻦﺑﻌﺪ ﺗﺮﺑﻴﺖ ﻧﺘﺎﻳﺞ ﮐﻠﻴ‪‬ﻪ ﻧﺒﺨﺸﺪ‪ (٣٣) ".‬ﻭ ﺩﺭﻧﻄﻖ ﻣﺒﺎﺭﮎ ﺩﺭ ﻓﻴﻼﺩﻟﻔﻴﺎ‬
‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺗﺮﺑﻴﺖ ﻧﺴﺎﺀ ﺍﻋﻈﻢ ﻭ ﺍﻫ ‪‬ﻢ ﺍﺯ ﺗﺮﺑﻴﺖ ﺭﺟﺎﻝ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﻳﻦ ﺩﺧﺘﺮﺍﻥ ﺭﻭﺯﻯ ﻣﺎﺩﺭﺍﻥ‬
‫ﺷﻮﻧﺪ ﻭ ﺍﻃﻔﺎﻝ ﺭﺍ ﻣﺎﺩﺭ ﺗﺮﺑﻴﺖ ﻣﻴﮑﻨﺪ‪ .‬ﺍ ‪‬ﻭﻝ ﻣﻌﻠﹼﻢ ﺍﻃﻔﺎﻝ ﻣﺎﺩﺭﺍﻧﻨﺪ ﳍﺬﺍ ﺑﺎﻳﺪ ﺩﺭ ﻬﻧﺎﻳﺖ ﮐﻤﺎﻝ ﻭ‬
‫ﻋﻠﻢ ﻭ ﻓﻀﻞ ﺑﺎﺷﻨﺪ ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ ﭘﺴﺮﺍﻥ ﺭﺍ ﺗﺮﺑﻴﺖ ﮐﻨﻨﺪ‪ .‬ﻭ ﺍﮔﺮ ﻣﺎﺩﺭﺍﻥ ﻧﺎﻗﺺ ﺑﺎﺷﻨﺪ ﺍﻃﻔﺎﻝ ﻧﺎﺩﺍﻥ‬
‫ﻭ ﺟﺎﻫﻞ ﮔﺮﺩﻧﺪ‪ (٣٤) ".‬ﺩﻟﻴﻞ ﺩﻭ‪‬ﻡ ﻋﻮﺍﻃﻒ ﺭﻗﻴﻘﻪ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻣﺎﺩﺭﺍﻧﻪ ﺯﻥ ﻣﺎﻧﻊ ﺑﺮﻭﺯ ﺟﻨﮓ‬
‫ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺩﺭ ﻧﻄﻖ ﻣﺒﺎﺭﮎ ﺩﺭ ﻓﻴﻼﺩﻟﻔﻴﺎ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﭼﻮﻥ‬
‫ﻧﻮﻉ ﺑﺸﺮ ﻳﮏ ﻧﻮﻉ ﺗﻌﻠﻴﻢ ﻳﺎﺑﺪ ﻭﺣﺪﺕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﺍﻋﻼﻥ ﮔﺮﺩﺩ‪ .‬ﺑﻨﻴﺎﻥ ﺟﻨﮓ ﻭ ﺟﺪﺍﻝ ﺑﺮ‬
‫ﺍﻓﺘﺪ ﻭ ﺑﺪﻭﻥ ﲢﻘﹼﻖ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﳑﮑﻦ ﻧﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺍﺧﺘﻼﻑ ﺗﺮﺑﻴﺖ ﻣﻮﺭﺙ ﺟﻨﮓ ﻭ ﻧﺰﺍﻉ‪،‬‬
‫ﻣﺴﺎﻭﺍﺕ ﺣﻘﻮﻕ ﺑﲔ ﺫﮐﻮﺭ ﻭ ﺍﻧﺎﺙ ﻣﺎﻧﻊ ﺣﺮﺏ ﻭ ﻗﺘﺎﻝ ﺍﺳﺖ ﺯﻳﺮﺍ ﻧﺴﻮﺍﻥ ﺭﺍﺿﻰ ﲜﻨﮓ ﻭ‬
‫ﺟﺪﺍﻝ ﻧﺸﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺟﻮﺍﻧﺎﻥ ﺩﺭ ﻧﺰﺩﻣﺎﺩﺭﺍﻥ ﺧﻴﻠﯽ ﻋﺰﻳﺰﻧﺪ‪ .‬ﻫﺮﮔﺰ ﺭﺍﺿﻰ ﳕﻴﺸﻮﻧﺪ ﮐﻪ ﺁﻬﻧﺎ ﺩﺭ‬
‫ﻣﻴﺪﺍﻥ ﻗﺘﺎﻝ ﺭﻓﺘﻪ ﻭ ﺧﻮﻥ ﺧﻮﺩ ﺭﺍ ﺑﺮﻳﺰﻧﺪ‪ .‬ﺟﻮﺍﱏ ﺭﺍ ﮐﻪ ﺑﻴﺴﺖ ﺳﺎﻝ ﻣﺎﺩﺭ ﺩﺭ ﻬﻧﺎﻳﺖ ﺯﲪﺖ ﻭ‬
‫ﻣﺸﻘﹼﺖ ﺗﺮﺑﻴﺖ ﳕﻮﺩﻩ ﺁﻳﺎ ﺭﺍﺿﻰ ﺧﻮﺍﻫﺪ ﺷﺪ ﮐﻪ ﺩﺭ ﻣﻴﺪﺍﻥ ﺣﺮﺏ ﭘﺎﺭﻩ ﭘﺎﺭﻩ ﮔﺮﺩﺩ‪ .‬ﻫﻴﭻ ﻣﺎﺩﺭﻯ‬
‫ﺭﺍﺿﻰ ﳕﻴﺸﻮﺩ‪ .‬ﻭﻟﻮ ﻫﺮ ﺍﻭﻫﺎﻣﻰ ﺑﻌﻨﻮﺍﻥ ﳏﺒ‪‬ﺖ ﻭﻃﻦ ﻭ ﻭﺣﺪﺕ ﺳﻴﺎﺳﻰ‪ ،‬ﻭﺣﺪﺕ ﺟﻨﺴﻰ‪،‬‬
‫ﻭﺣﺪﺕ ﻧﮋﺍﺩ ﻭ ﻭﺣﺪﺕ ﳑﻠﮑﺖ ﺍﻇﻬﺎﺭ ﺩﺍﺭﻧﺪ ﻭ ﺑﮕﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺟﻮﺍﻧﺎﻥ ﺑﺎﻳﺪ ﺑﺮﻭﻧﺪ ﻭ ﺑﺮﺍﻯ ﺍﻳﻦ‬
‫ﺍﻭﻫﺎﻣﺎﺕ ﮔﺸﺘﻪ ﺷﻮﻧﺪ‪ .‬ﳍﺬﺍ ﻭﻗﱴ ﮐﻪ ﺍﻋﻼﻥ ﻣﺴﺎﻭﺍﺕ ﺑﲔ ﺯﻥ ﻭ ﻣﺮﺩ ﺷﺪ ﻳﻘﲔ ﺍﺳﺖ ﮐﻪ‬
‫ﺣﺮﺏ ﺍﺯ ﻣﻴﺎﻥ ﺑﺸﺮ ﺑﺮﺩﺍﺷﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﻫﻴﭻ ﺍﻃﻔﺎﻝ ﺍﻧﺴﺎﱏ ﺭﺍ ﻓﺪﺍﻯ ﺍﻭﻫﺎﻡ ﳔﻮﺍﻫﻨﺪ ﮐﺮﺩ‪".‬‬
‫)‪ (٣٥‬ﺩﺭ ﺑﻴﺎﻥ ﺩﻳﮕﺮﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻣﺮﺩ ﺑﻴﺶ ﺍﺯ ﺯﻥ ﲤﺎﻳﻞ ﲜﻨﮓ ﻭ ﺧﻮﻧﺮﻳﺰﻯ ﺩﺍﺭﺩ ﻭ ﭼﻮﻥ‬
‫ﻧﺴﻮﺍﻥ ﺩﺭ ﻋﺎﱂ ﺍﻧﺴﺎﱏ ﻧﻔﻮﺫ ﻭ ﺗﺄﺛﲑ ﮐﻠﹼﻰ ﻳﺎﺑﻨﺪ ﺍﺯ ﺟﻨﮓ ﳏﻘ ﹼﻘﹰﺎ ﺟﻠﻮﮔﲑﻯ ﳕﺎﻳﻨﺪ‪ .‬ﭘﺲ ﻧﺴﻮﺍﻥ ﺍﺯ‬
‫ﺟﻨﮓ ﻣﺎﻧﻨﺪ ﻣﺮﺩﺍﻥ ﻗﻨﺎﻋﺖ ﻭ ﺭﺿﺎﻳﺖ ﺩﺭﻭﱏ ﺣﺎﺻﻞ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﻧﻔﺮﺕ ﻭ ﺍﻧﺰﺟﺎﺭ ﺁﻧﺎﻥ ﻧﺴﺒﺖ‬
‫ﲜﻨﮓ ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺍﺳﺘﻘﺮﺍﺭ ﻭ ﺣﻔﻆ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻗﺮﺍﺭ ﮔﲑﺩ‪ ".‬ﻭ ﻧﻴﺰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬
‫"ﺟﻬﺪ ﳕﺎﺋﻴﺪ ﺗﺎ ﺁﻣﺎﻝ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺑﲔ ﺍﳌﻠﻠﯽ ﺍﺯ ﺭﺍﻩ ﻣﺴﺎﻋﻰ ﺯﻧﺎﻥ ﲢﻘ ‪‬ﻖ ﻳﺎﺑﺪ ﺯﻳﺮﺍ ﻣﺮﺩ ﺑﻴﺶ ﺍﺯ‬
‫ﺯﻥ ﺭﻏﺒﺖ ﲜﻨﮓ ﺩﺍﺭﺩ ﻭ ﺷﺎﻫﺪ ﻭ ﮔﻮﺍﻩ ﺣﻘﻴﻘﻰ ﺑﺮﺍﻯ ﺛﺒﻮﺕ ﺍﻓﻀﻠﻴ‪‬ﺖ ﺯﻥ ﺑﺮ ﻣﺮﺩ ﺧﺪﻣﺖ ﻭ‬
‫ﺟﺪﻳ‪‬ﱴ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺭﺍﻩ ﺍﺳﺘﻘﺮﺍﺭ ﺻﻠﺢ ﻋﻤﻮﻣﻰ ﺑﮑﺎﺭ ﺑﺮﺩ‪" .‬ﻭ ﻧﻴﺰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻣﺎﺩﺭ ﻣﺸﻘﹼﺎﺕ ﻭ‬
‫ﺑﻠﻴ‪‬ﺎﺕ ﭘﺮﻭﺭﺵ ﻃﻔﻞ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﳘﻮﺍﺭ ﳕﻮﺩﻩ ‪ ...‬ﺑﺮ ﻣﺎﺩﺭﺍﻥ ﺑﻴﻨﻬﺎﻳﺖ ﺻﻌﺐ ﻭ ﻧﺎﮔﻮﺍﺭ ﺍﺳﺖ ﮐﻪ‬
‫ﺟﮕﺮ ﮔﻮﺷﮕﺎﻥ ﻭ ﭘﺮﻭﺭﺩﮔﺎﻥ ﺁﻏﻮﺵ ﻋﺸﻖ ﻭ ﳏﺒ‪‬ﺖ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﻣﻴﺪﺍﻥ ﺣﺮﺏ ﺭﻭﺍﻧﻪ ﳕﺎﻳﻨﺪ‪.‬‬
‫ﻼ ﺩﺭ ﺍﻣﻮﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺳﻬﻴﻢ ﮔﺮﺩﻧﺪ ﻭ ﺑﺎ ﻣﺮﺩﺍﻥ‬ ‫ﻋﻠﻴﻬﺬﺍ ﭼﻨﲔ ﺧﻮﺍﻫﺪ ﺷﺪ ﮐﻪ ﭼﻮﻥ ﻧﺴﻮﺍﻥ ﮐﺎﻣ ﹰ‬
‫ﺗﺴﺎﻭﻯ ﻭ ﺑﺮﺍﺑﺮﻯ ﺣﺎﺻﻞ ﮐﻨﻨﺪ ﺟﻨﮓ ﻣﻮﻗﻮﻑ ﺷﻮﺩ‪ .‬ﺯﻳﺮﺍ ﻣﺎﻧﻊ ﻭ ﺭﺍﺩﻉ ﺟﻨﮓ ﻧﺴﻮﺍﻥ ﺧﻮﺍﻫﻨﺪ‬
‫ﮏ ﻭ ﺗﺮﺩﻳﺪﻯ ﻧﻴﺴﺖ‪ (٣٦) ".‬ﳎﺪﺩﹰﺍ ﺗﺄﮐﻴﺪ ﻣﻴﺸﻮﺩ ﮐﻪ ﺗﻌﻠﻴﻢ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ‬ ‫ﺑﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺷ ‪‬‬
‫ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﺑﺮ ﺗﻌﻠﻴﻢ ﺍﺳﺎﺳﻰ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺍﻧﺴﺎﻬﻧﺎ ﻳﺎ ﻭﺣﺪﺕ ﻋﺎﱂ ﺍﻧﺴﺎﱏ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﭘﺮﺗﻮ ﺍﻳﻦ ﺩﻭ ﺗﻌﻠﻴﻢ ﻣﺒﺎﺭﮎ ﻫﺮﮔﻮﻧﻪ ﺗﺒﻌﻴﺾ ﻋﻠﻴﻪ ﻧﺴﻮﺍﻥ ﺩﺭ ﺍﻣﺮ ‪‬ﺎﺋﻰ ﺣﺮﺍﻡ ﺍﺳﺖ‪ .‬ﺯﻧﺎﻥ ﻭ‬
‫ﻣﺮﺩﺍﻥ ﺩﺭ ﲤﺘ‪‬ﻊ ﺍﺯ ﻣﻮﺍﻫﺐ ﺁﺯﺍﺩﻯ ﻭ ﺣﻘﻮﻕ ﺍﺩﺍﺭﻯ‪ ،‬ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻣﺘﺴﺎﻭﻳﻨﺪ‪.‬‬
‫ﺍﻣﺮ ‪‬ﺎﺋﻰ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﮐﻪ ﺗﺮﺑﻴﺖ ﻣﺮﺩ ﺗﺮﺑﻴﺖ ﻳﮏ ﺗﻦ ﺍﺳﺖ ﻭ ﺗﺮﺑﻴﺖ ﺯﻥ ﺗﺮﺑﻴﺖ ﻳﮏ ﺧﺎﻧﻮﺍﺩﻩ‬
‫ﺑﻞ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺟﻮﺍﻣﻊ ﮐﻨﻮﱏ ﮐﺎ ﹺﺭ ﻣﺮﺩ ﻫﻨﮕﺎﻡ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﭘﺎﻳﺎﻥ ﻣﻰﻳﺎﺑﺪ ﻭﻟﮑﻦ‬
‫ﺯﻥ ﺧﺪﻣﺘﮕﺬﺍﺭ ﲤﺎﻡ ﻭﻗﺖ ﺧﺎﻧﻮﺍﺩﻩ ﺍﺳﺖ ﻭ ﻫﺮﮔﺰ ﮐﺎﺭﺵ ﭘﺎﻳﺎﻥ ﳕﻰﮔﲑﺩ‪ (٣٧) .‬ﺍﻣﺮ ‪‬ﺎﺋﻰ‬
‫ﺗﻼﺵ ﻣﻴﮑﻨﺪ ﮐﻪ ﺩﺭ ﲨﻴﻊ ﺻﺤﻨﻪﻫﺎﻯ ﺯﻧﺪﮔﻰ ﻣﺮﺩ ﻭ ﺯﻥ ﺩﺭ ﮐﻨﺎﺭ ﻳﮑﺪﻳﮕﺮ ﻧﻘﺶ ﺁﻓﺮﻳﻦ ﻭ‬
‫ﺧﺪﻣﺘﮕﺬﺍﺭ ﺍﻃﻔﺎﻝ ﻭ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﺑﺎﺷﻨﺪ‪ .‬ﻣﺮﺩ ﺣﺎﻣﻰ ﺯﻥ ﻭ ﺯﻥ ﺣﺎﻣﻰ ﻣﺮﺩ ﺑﺎﺷﺪ‪ .‬ﭼﻨﺎﻧﮑﻪ ﺍﺯ‬
‫ﳊﺎﻅ ﺯﻳﺴﱴ ﻣﮑﻤ‪‬ﻞ ﻳﮑﺪﻳﮕﺮﻧﺪ ﺍﺯ ﳊﺎﻅ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻴﺰ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺗﮑﻤﻴﻞ ﳕﺎﻳﻨﺪ‪ .‬ﭼﻮﻥ ﺩﻭ ﺑﺎﻝ‬
‫ﻳﮏ ﮐﺒﻮﺗﺮ ﭘﺮﻧﺪﻩ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﱏ ﺭﺍ ﺑﭙﺮﻭﺍﺯ ﺁﻭﺭﻧﺪ‪ .‬ﺩﺭ ﺭﻫﮕﺬﺭ ﺯﻧﺪﮔﻰ ﻧ‪‬ﻪ ﺯﻥ ﰉ ﻣﺪﺩ ﻣﺮﺩ‬
‫ﺗﻮﺍﻧﺪ ﺯﻳﺴﺖ ﻭ ﻧ‪‬ﻪ ﻣﺮﺩ ﺑﺘﻨﻬﺎﺋﻰ ﻳﺎﺭﺍﻯ ﲪﻞ ﺑﺎﺭ ﻣﺴﺌﻮﻟﻴ‪‬ﺖﻫﺎﻯ ﺣﻴﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ‬
‫ﺍﺗ‪‬ﺤﺎﺩ ﻭ ﺍﺗ‪‬ﺼﺎﻝ ﺯﻥ ﻭﻣﺮﺩ ﺍﺳﺖ ﮐﻪ ﭼﺮﺥ ﺣﻴﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ ﺑﮕﺮﺩﺵ ﻣﻴﺂﻭﺭﺩ‪ .‬ﺁﳒﺎ ﮐﻪ ﺑﻪ‬
‫ﺯﻭﺭﹺﺑﺎﺯﻭﻯ ﻣﺮﺩﺍﻥ ﻧﻴﺎﺯ ﺍﺳﺖ ﳘﺎﳒﺎ ﺑﻪ ﻋﺎﻃﻔﺖ ﻭ ﳏﺒ‪‬ﺖ ﺯﻧﺎﻥ ﻧﻴﺰ ﻧﻴﺎﺯ ﺍﺳﺖ‪ .‬ﺩﺭ ﻃﺒﻴﻌﺖ ﺳﺮﺩ‬
‫ﻭ ﺧﺸﮓ ﺟﻬﺎﻥ ﺧﺎﮎ ﻟﻄﺎﻓﺖ ﺯﻧﺎﻥ ﺟﺎﻥ ﭘﺎﮎ ﻣﻨﺸﺎﺀ ﻋﺸﻖ ﻭ ﺍﻣﻴﺪ ﻭ ﺟﻨﺒﺶ ﻭ ﮐﻮﺷﺶ‬
‫ﺍﺳﺖ‪ .‬ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺍﻳﻦ ﻇﻬﻮﺭ ﺍﻋﻈﻢ ﻓﺮﺷﺘﮕﺎﻥ ﺣﺎﻣﻞ ﻭﺣﻰ ﳘﻪ ﻭﺟﻪ ﺗﺄﻧﻴﺚ‬
‫ﺩﺍﺭﻧﺪ‪ .‬ﺫﮐﺮ "ﺣﻮﺭﻳ‪‬ﻪ ﺑﻘﺎﺀ"‪ ،‬ﺣﻮﺭﻳ‪‬ﻪ ﻣﻌﺎﱏ"‪" ،‬ﺣﻮﺭﻳ‪‬ﻪ ﺣﻴﺎﺕ"‪ ،‬ﺣﻮﺭﻳ‪‬ﻪ ﻓﺮﺩﻭﺱ" ﻭ "ﻭﺭﻗﻪ ﻧﻮﺭﺍﺀ"‬
‫ﺑﻌﻨﻮﺍﻥ ﻓﺮﺷﺘﮕﺎﻥ ﺣﺎﻣﻞ ﻭﺣﻰ ﺩﺭ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﺍﳍﻴ‪‬ﻪ ﳘﻪ ﻣﺒﻴ‪‬ﻦ ﺍﻳﻦ ﻧﮑﺘﻪ ﺍﺳﺖ ﮐﻪ ﺯﻥ ﺑﻌﻨﻮﺍﻥ‬
‫ﲰﺒﻞ ﺍﺩﺍﻣﻪ ﺣﻴﺎﺕ‪ ،‬ﺑﻘﺎﺀ‪ ،‬ﻧﻮﺭﺍﻧﻴ‪‬ﺖ ﻭ ﻓﻼﺡ ﻋﺎﱂ ﺍﻧﺴﺎﱏ ﺩﺭ ﺁﺛﺎﺭ ﺭﲪﺎﱏ ﲡﻠﻴﻞ ﺷﺪﻩ ﻭ ﺑﺮ ﻣﺮﺩ‬
‫ﺗﻘﺪ‪‬ﻡ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﺗﺎ ﺭﻭﺷﻦ ﺷﻮﺩ ﮐﻪ ﻃﺮﺍﺯ ﻋﻘﺎﺋﺪ ﻋﺼﺮ ﺟﺪﻳﺪ ﻧﺎﺳﺦ ﺍﻭﻫﺎﻡ ﮔﺬﺷﺘﻪ ﺩﺭ ﺗﻘﺪ‪‬ﻡ‬
‫ﻣﺮﺩ ﺑﺮ ﺯﻥ ﺍﺳﺖ‪ .‬ﮐﻮﺗﺎﻩ ﺳﺨﻦ ﺁﻧﮑﻪ ﺩﺭ ﺍﻣﺮ ‪‬ﺎﺋﻰ ﺯﻥ ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻧﻘﺶ ﻣﺎﺩﺭ ﻭ ﳔﺴﺘﲔ ﻣﺮﺑ‪‬ﻰ‬
‫ﮐﻮﺩﮎ ﺑﺮ ﻣﺮﺩ ﺗﻘﺪ‪‬ﻡ ﻳﺎﻓﺘﻪ ﺑﻞ ﺑﻌﻨﻮﺍﻥ ﺻﺎﺣﺐ ﻧﻘﺶ ﻣﻘﺮ‪‬ﺭ ﻭ ﺣﺴ‪‬ﺎﺱ ﺩﺭ ﺗﻠﻄﻴﻒ ﻋﻮﺍﻃﻒ‬
‫ﺍﻋﻀﺎﺀ ﺟﺎﻣﻌﻪ ﺍﻧﺴﺎﱏ ﻭ ﺩﺭ ﺗﻨﻔﻴﺬ ﻭ ﺍﺟﺮﺍﺀ ﺗﺸﺮﻳﻌﺎﺕ ﲨﺎﻝﺍﻗﺪﺱ ﺍ‪‬ﻰ ﻭ ﻣﻌﻬﺪ ﻣﻘﺪ‪‬ﺱ ﺍﻋﻠﻰ‬
‫ﺺ ﻃﻠﻌﺎﺕ ﻣﻘﺪ‪‬ﺳﻪ ﻧﻮﺭﺍﺀ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭ ﺍﺳﲎ ﺍﺯ ﻣﺮﺩ ﺳﺒﻘﺖ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺳﺒﻘﺖ ﺍﻓﺰﺍﻳﺶ‬ ‫ﺑﻨ ‪‬‬
‫ﺱ ‪‬ﺎﺋﻰ ﺷﺎﻫﺪ ﻇﻬﻮﺭ ﺯﻧﺎﻥ ﺟﺎﻭﺩﺍﻧﻪﺍﻯ ﺧﻮﺍﻫﺪ‬‫ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ﻭ ﺳﺎﳍﺎﻯ ﺁﺗﻰ ﺗﺎﺭﻳ ﹺﺦ ﺍﻣ ﹺﺮ ﻣﻘ ‪‬ﺪ ﹺ‬
‫ﮔﺸﺖ ﮐﻪ ﺗﻘﹼﺪﻡ ﻧﺴﻮﺍﻥ ﺭﺍ ﺑﺮ ﺩﻳﻮﺍﺭ ﺯﻣﺎﻥ ﺧﻮﺍﻫﺪ ﻧﮕﺎﺷﺖ‪ .‬ﭼﻨﲔ ﻓﺮﻣﻮﺩ ﻣﻮﻻﻯ ﺗﻮﺍﻧﺎ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻗﻮﻟﻪﺍﻻﻋﻠﻰ ‪" :‬ﻋﻨﻘﺮﻳﺐ ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﺋﻴﺪ ﮐﻪ ﺩﺭ ﺑﲔ ﻧﺴﺎﺀ ﻧﻔﻮﺳﻰ ﭼﻨﺎﻥ ﻣﻨﺠﺬﺏ‬
‫ﻣﺒﻌﻮﺙ ﺷﻮﻧﺪ ﮐﻪ ﺳﺒﺐ ﺣﲑﺕ ﮔﺮﺩﻧﺪ ﻭ ﴰﻊ ﺭﻭﺷﻦ ﺷﻮﻧﺪ‪(٣٨) ".‬‬
‫ﺑﺎ ﺁﻧﮑﻪ ﭘﺮﺗﻮ ﺗﻌﻠﻴﻢ ﻣﻘﺪ‪‬ﺱ ﺍﻣﺮ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﺧﺼﻮﺹ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﺑﺮ‬
‫ﺁﻓﺎﻕ ﻋﺎﱂ ﺗﺎﺑﻴﺪﻩ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺯﻧﺎﻥ ﺩﺭ ﺻﺤﻨﻪ ﺟﻬﺎﱏ ﺩﺭ ﻏﺎﻟﺐ ﻣﻴﺎﺩﻳﻦ ﺧﺪﻣﺎﺕ ﺍﻧﺴﺎﱏ ﺗﻮﻓﻴﻖ‬
‫ﰉﻧﻈﲑ ﻳﺎﻓﺘﻪﺍﻧﺪ ﻫﻨﻮﺯ ﺧﺸﻮﻧﺖ ﻭ ﺳﻠﻄﻪ ﻭ ﻣﻘﺎﻭﻣﺖ ﻧﻈﺎﻡ ﻣﺮﺩ ﺳﺎﻻﺭﻯ ﺩﺭ ﳘﻪ ﺳﺮﺯﻣﲔﻫﺎ ﺩﻳﺪﻩ‬
‫ﻣﻴﺸﻮﺩ‪ .‬ﻭﻇﻴﻔﻪ ﺍﻫﻞ ‪‬ﺎﺀ ﺩﺭ ﺁﺧﺮﻳﻦ ﺳﺎﳍﺎﻯ ﺣﺴ‪‬ﺎﺱ ﻭ ﺗﺎﺭﻳﺦ ﺳﺎﺯ ﺳﺪﻩ ﺑﻴﺴﺘﻢ ﻣﻴﻼﺩﻯ ﺑﺴﻴﺎﺭ‬
‫ﻋﻈﻴﻢ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮ ﺗﺼﻮﻳﺮ ﺯﻥ ﭘﺮﺩﻩ ﻧﺸﲔ ﻭ ﺧﺎﻧﻪﮔﺰﻳﻦ ﺑﺎﻳﺪ ﺍﺯ ﻣﻨﻈﺮ ﺟﺎﻣﻌﻪ ﳏﻮ ﮔﺮﺩﺩ ﻭ ﺑﻪ‬
‫ﻣﺮﺩﺍﻥ ﻳﺎﺩ ﺁﻭﺭﻯ ﺷﻮﺩ ﮐﻪ ﻋﺼﺮ ﺟﺪﻳﺪ ﻧﺴﺎﺀ ﭘﺮﻭﺭ ﺍﺳﺖ‪ .‬ﺍﻣﺮ ﺑﺪﻳﻊ ﺣﺎﻣﻞ ﭘﻴﺎﻡ ﺁﺯﺍﺩﻯ ﻧﺴﻮﺍﻥ‬
‫ﺍﺳﺖ‪ .‬ﺍﻣﺮ ﲨﺎﻝ ﺍﻗﺪﺱ ﺍ‪‬ﻰ ﻣﻨﺸﻮﺭ ﺍﳍﻲ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ ﺭﺍ ﺑﻪﺟﻬﺎﻥ ﻋﺮﺿﻪ‬
‫ﻣﻴﮑﻨﺪ ﻭ ﺑﻪ ﺯﻥ ﻫﻮﻳ‪‬ﱴ ﻣﻴﺒﺨﺸﺪ ﮐﻪ ﺩﺭ ﺷﺄﻥ ﺍﻭﺳﺖ‪ .‬ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﮔﻮﻳﺎﻯ ﻋﻈﻤﺖ ﺗﻌﻠﻴﻢ‬
‫ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺍﺳﺖ‪ .‬ﻃﺎﻫﺮﻩ ﻓﺨﺮ ﺭﺟﺎﻝ ﺑﻮﺩ ﻭ ﺁﻏﺎﺯﮔﺮ ﻋﺼﺮﻯ ﺟﺪﻳﺪ ﺩﺭ ﺁﺯﺍﺩﻯ ﻧﺴﻮﺍﻥ‪.‬‬
‫ﻭﻯ ﳘﺎﻥ ﮐﻠﻤﻪ ﺑﻮﺩ ﮐﻪ ﻣﻮﻋﻮﺩ ﻋﺎﳌﻴﺎﻥ ﺑﺪﺍﻥ ﺗﻔﻮ‪‬ﻩ ﻓﺮﻣﻮﺩ ﻭ ﻋﻠﻰﺭﻏﻢ ﳐﺎﻟﻔﺖ ﻣﺮﺩﻡ ﻋﺼﺮ‬
‫ﺩﺭﻫﺎﻯ ﺁﺯﺍﺩﻯ ﺑﺮ ﻭﺟﻪ ﺯﻧﺎﻥ ﻣﻈﻠﻮﻡ ﻭ ﳏﺮﻭﻡ ﮔﺸﻮﺩ‪ .‬ﮐﺎﺭ ﺍﻭ ﺭﺍ ﺑﺎﻳﺪ ﭘﻰ ﮔﺮﻓﺖ ﻭ ﺑﻪ ﺍﻫﻞ‬
‫ﺍﻭﻫﺎﻡ ﺛﺎﺑﺖ ﳕﻮﺩ ﮐﻪ ﺯﻥ ﲰﺒﻞ ﻟﻄﺎﻓﺖ ﻭ ﻋﺸﻖ ﻭ ﺣﻴﺎﺕ ﺍﺳﺖ‪ .‬ﻭﺟﻮﺩ ﮔﺮﺍﻧﺒﻬﺎﻳﺶ ﻋﻠﹼﺖ‬
‫ﺁﻓﺮﻳﻨﺶ ﺻﻠﺢ ﺩﺭ ﻋﺎﱂ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﻘﺎ ﹺﻡ ﳔﺴﺘﲔ ﻣﺮ‪‬ﺑ ﹺﻰ ﺍﻧﺴﺎﱏ ﺑﺎﻳﺪ ﺟﺎﻭﺩﺍﻧﻪ ﲡﻠﻴﻞ ﺷﻮﺩ‪.‬‬

‫ﺯﻳﺮ ﻧﻮﻳﺲ ﲞﺶ ﺳﻮﻡ‬

‫ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺭﺟﺎﻝ ﻭ ﻧﺴﺎﺀ‬
‫‪ -١‬ﺩﺭ ﭘﮋﻭﻫﺸﻬﺎﻯ ﺍﺧﲑ ﺗﺎﺭﻳﺦ ﺷﻨﺎﺳﺎﻥ‪ ،‬ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳﺎﻥ‪ ،‬ﻣﺮﺩﻡ ﺷﻨﺎﺳﺎﻥ ﻭ ﺑﺎﺳﺘﺎﻥ ﺷﻨﺎﺳﺎﻥ‬
‫ﻭﺟﻮﺩ ﺩﻭﺭﺍﱏ ﲢﺖ ﻋﻨﻮﺍﻥ ﺭﻭﺯﮔﺎﺭ ﻣﺎﺩﺭ ﺷﺎﻫﻰ ﻭ ﻣﺎﺩﺭ ﺳﺎﻻﺭﻯ ﻣﻮﺭﺩ ﺗﺄﺋﻴﺪ ﻗﺮﺍﺭ ﻧﮕﺮﻓﺘﻪ‬
‫ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﺗﺎﺝﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﻃﻮﰉ‪ .‬ﺧﺎﻃﺮﺍﺕ ) ﺧﻄﹼﻰ( ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻣﺮﮐﺰﻯ ﺩﺍﻧﺸﮕﺎﻩ ﻃﻬﺮﺍﻥ‪.‬‬
 ‫‪ -٣‬ﻳﺰﺩﺍﱏ‪ .‬ﻣﻘﺎﻡ ﻭ ﺣﻘﻮﻕ ﺯﻥ ﺩﺭ ﺩﻳﺎﻧﺖ ‪‬ﺎﺋﻰ ﺹ ‪.٥٤‬‬
‫‪ -٤‬ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ .‬ﻣﺎﺋﺪﻩ ﺁﲰﺎﱏ‪ ،‬ﺟﻠﺪ ﻫﺸﺘﻢ ﺹ ‪.٥٢‬‬
‫‪ -٥‬ﻳﺰﺩﺍﱏ‪ .‬ﻣﻘﺎﻡ ﻭﺣﻘﻮﻕ ﺯﻥ ﺩﺭ ﺩﻳﺎﻧﺖ ‪‬ﺎﺋﻰ‪ ،‬ﺹ ‪.١٢‬‬
‫‪ -٦‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٧٦‬‬
‫‪ -٧‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪ ٧٩ ،٧٧ ،٦٧ ،٥٧ ،١٦ ،١٥ ،١٣‬ﻭ ‪.٨٢‬‬
‫‪ -٨‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٧٨‬‬
‫‪ -٩‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٧٧ -٧٨‬‬
‫‪ -١٠‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪ ٧٢‬ﻭ ‪.٩٩‬‬
‫‪ -١١‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٩٣‬‬
‫‪ -١٢‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٦١‬‬
‫‪ -١٣‬ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ .‬ﻣﺎﺋﺪﻩ ﺁﲰﺎﱏ‪ ،‬ﺟﻠﺪ ﻬﻧﻢ ﺹ ‪.٧‬‬
‫‪ -١٤‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺟﻠﺪ ﻫﻔﺘﻢ ﺹ ‪.٨٠‬‬
‫‪ -١٥‬ﻳﺰﺩﺍﱏ‪ .‬ﻣﻘﺎﻡ ﻭ ﺣﻘﻮﻕ ﺯﻥ ﺩﺭ ﺩﻳﺎﻧﺖ ‪‬ﺎﺋﻰ‪ ،‬ﺹ ‪.٥٦‬‬
‫‪ -١٦‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٧٩‬‬
‫‪ -١٧‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٧٩ -٨٠‬‬
‫‪ -١٨‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٢٣‬‬
‫‪ -١٩‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.١٤٨‬‬
‫‪ -٢٠‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٨١‬‬
‫‪ -٢١‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٧٦‬‬
‫‪ -٢٢‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٥٩‬‬
‫‪ -٢٣‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٥٨‬‬
‫‪ -٢٤‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٦٢‬‬
‫‪ -٢٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٦٤ -٦٥‬‬
‫‪ -٢٦‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺟﻠﺪ ﻫﻔﺘﻢ ﺻﺺ ‪.١٢٠-١٢١‬‬
 ‫‪ -٢٧‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٥١-٥٢‬‬
‫‪ -٢٨‬ﻳﺰﺩﺍﱏ‪ .‬ﻣﻘﺎﻡ ﻭﺣﻘﻮﻕ ﺯﻥ ﺩﺭ ﺩﻳﺎﻧﺖ ‪‬ﺎﺋﻰ ﺹ ‪.١٤٨‬‬
‫‪ -٢٩‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٧٢‬‬
‫‪ -٣٠‬ﻧﮕﺎﺭﻧﺪﻩ ﻃ ‪‬ﻰ ﺳﺎﳍﺎ ﭘﮋﻭﻫﺶ ﺩﺭ ﺳﺎﺯﻣﺎﻬﻧﺎﻯ ﺗﺮﺑﻴﱴ ﺑﺰﻫﮑﺎﺭﺍﻥ ﺩﺭ ﮐﺸﻮﺭ ﮐﺎﻧﺎﺩﺍ )ﻭ ﺍﺯ‬
‫ﲨﻠﻪ ﻣﺆﺳﺴﺎﺕ ‪( New Hope, St. Leonard, Seven Step, Hatfeild, Elizabdeth Fry‬‬
‫ﺑﺎ ﺻﺪﻫﺎ ﺗﻦ ﺍﺯ ﳎﺮﻣﲔ ﺧﻄﺮﻧﺎﮎ )ﺍﻋﻢ ﺍﺯ ﻗﺎﺗﻼﻥ ﻋﻤﺪ ﻭ ﺳﺎﺭﻗﺎﻥ ﺑﺎﻧﮑﻬﺎ( ﻣﺼﺎﺣﺒﻪ ﺧﺼﻮﺻﻰ‬
‫ﺩﺍﺷﺘﻪ ﻭ ﺑﻪ ﺑﺮﺭﺳﻰ ﻭ ﲢﻠﻴﻞ ﻳﺎﻓﺘﻪﻫﺎﻯ ﺧﻮﻳﺶ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﮐﺜﺮﻳ‪‬ﺖ ﻗﺮﻳﺐ ﺑﺎﺗ‪‬ﻔﺎﻕ ﺁﻧﺎﻥ‬
‫ﻓﻘﺪ ﻋﻨﺼﺮﻯ ﻣﺎﺩﺭﻯ )ﭼﻮﻥ ﻣﺮﮒ ﻣﺎﺩﺭ‪ ،‬ﮐﻮﺗﺎﻫﻰ ﺍﻭ ﺩﺭ ﺗﺮﺑﻴﺖ ﻓﺮﺯﻧﺪ ﻭ ﺍﻋﺘﻴﺎﺩ ﻣﺎﺩﺭ( ﺍﺯ‬
‫ﻋﻮﺍﻣﻞ ﺍﺻﻠﻴ‪‬ﻪ ﺍﺭﺗﮑﺎﺏ ﺟﺮﻡ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٣١‬ﻳﺰﺩﺍﱏ‪ .‬ﻣﻘﺎﻡ ﻭ ﺣﻘﻮﻕ ﺯﻥ ﺩﺭ ﺩﻳﺎﻧﺖ ‪‬ﺎﺋﻰ ﺹ ‪.٨٢‬‬
‫‪ -٣٢‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.١٠٢‬‬
‫‪ -٣٣‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.١٠٦‬‬
‫‪ -٣٤‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.١١١‬‬
‫‪ -٣٥‬ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ .‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ ‪ .‬ﺹ ‪.٢٣٤‬‬
‫‪ -٣٦‬ﻣﺄﺧﺬ ﺍﻳﻦ ﺳﻪ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﻧﺸﺮﻳ‪‬ﻪ ﺍﺧﺒﺎﺭﺍﻣﺮﻯ ﻃﻬﺮﺍﻥ‪ ،‬ﺳﺎﻝ ‪ ١٠٥‬ﺑﺪﻳﻊ‪ ،‬ﴰﺎﺭﻩﻫﺎﻯ‬
‫‪٢‬ﻭ‪٣‬ﻭ‪ ٤‬ﺍﺳﺖ‪.‬‬
‫‪ -٣٧‬ﺷﺎﻳﺪ ﺷﻌﺮ ﻗﺪﳝﻰ ﺍﻧﮕﻠﻴﺴﻰ ﺯﻳﺮ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺟﺎﻥ ﮐﻼﻡ ﻣﺎ ﺑﺎﺷﺪ‪.‬‬
‫‪For man's work ends at setting sun‬‬
‫‪Yet woman's work is never done‬‬
‫‪ -٣٨‬ﻳﺰﺩﺍﱏ‪ .‬ﻣﻘﺎﻡ ﻭ ﺣﻘﻮﻕ ﺯﻥ ﺩﺭ ﺩﻳﺎﻧﺖ ‪‬ﺎﺋﻰ‪ .‬ﺻﺺ ‪.٣٥-٣٦‬‬
 ‫ﮔﻔﺘﺎﺭﺩﻭﻡ‬

‫ﺩﺭﺷﺮﺡﺣﻴﺎﺕﺟﻨﺎﺏﻃﺎﻫﺮﻩ‬
‫ﲞﺶ ﳔﺴﺖ‬

‫ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺯﺍﺩﮔﺎﻩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬

‫ﺑﮕﻔﺘﻪ ﺍﺑﻦ ﻓﻘﻴﻪ ﳘﺪﺍﱏ ﺩﮊ ﻗﺰﻭﻳﻦ ﺩﺭ ﮔﺬﺷﺘﻪ "ﮐﺸﻮﻳﻦ" ﻧﺎﻣﻴﺪﻩ ﻣﻴﺸﺪﻩ ﺍﺳﺖ‪ (١) .‬ﺍﻣﺎﻡ ﺭﺍﻓﻌﻰ‬
‫ﻗﺰﻭﻳﲎ ﻧﻴﺰ ﻧﺎﻡ ﺍﻳﻦ ﺷﻬﺮﺭﺍ "ﮐﺸﻮﻳﻦ" ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ (٢).‬ﻳﺎﻗﻮﺕ ﲪﻮﻯ ﻧﻴﺰ ﻧﺎﻡ ﺍﺻﻠﯽ ﻗﺰﻭﻳﻦ ﺭﺍ‬
‫"ﮐﺸﻮﻳﻦ" ﻭ ﻳﺎ "ﮐﮋﻭﻳﻦ" ﮔﻔﺘﻪ ﺍﺳﺖ‪ (٣) .‬ﲪﺪﺍﷲ ﻣﺴﺘﻮﰱ ﻋﻠﹼﺖ ﺗﺴﻤﻴﻪ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺭﺍ ﺑﻪ‬
‫"ﮐﺸﻮﻳﻦ" ﭼﻨﲔ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ ":‬ﻳﮑﻰ ﺍﺯ ﺍﮐﺎﺳﺮﻩ ﻗﺪﱘ ﻟﺸﮕﺮﻯ ﲜﺎﻧﺐ ﺩﻳﻠﻤﺎﻥ ﻓﺮﺳﺘﺎﺩﻩ ﺑﻮﺩ ﺩﺭ‬
‫ﺻﺤﺮﺍﻯ ﻗﺰﻭﻳﻦ ﺻﻒ ﮐﺸﻴﺪﻧﺪ‪ .‬ﺳﭙﻬﺴﺎﻻﺭ ﻟﺸﮕﺮ ﺍﮐﺎﺳﺮﻩ ﺑﻪ ﻣﻮﺿﻊ ﺯﻣﲔ ﻗﺰﻭﻳﻦ ﺩﺭ ﺻﻒ‬
‫ﻟﺸﮕﺮﻯ ﺧﻮﺩ ﺧﻠﻠﯽ ﺩﻳﺪ ﺑﺎ ﻳﮑﻰ ﺍﺯ ﺍﺗﺒﺎﻉ ﺧﻮﺩ ﮔﻔﺖ‪" :‬ﺁﻥ ﮐﺶ ﻭﻳﻦ" ﻳﻌﲎ ﺑﺪﺍﻥ ﮐﹸﻨﺞ ﻧﮕﺮ ﻭ‬
‫ﻟﺸﮑﺮ ﺭﺍﺳﺖ ﮐﻦ‪ .‬ﻧﺎﻡ "ﮐﺸﻮﻳﻦ" ﺑﺮ ﺍﻳﻦ ﻣﻮﺿﻊ ﺍﻓﺘﺎﺩ‪ .‬ﭼﻮﻥ ﺁﳒﺎ ﺷﻬﺮ ﮐﺮﺩﻧﺪ ﮐﺸﻮﻳﻦ‬
‫ﺧﻮﺍﻧﺪﻧﺪ‪ .‬ﻋﺮﺏ ﻣﻌﺮ‪‬ﺏ ﮐﺮﺩﻧﺪ ﻗﺰﻭﻳﻦ ﮔﻔﺘﻨﺪ"‪ (٤) .‬ﳏﻤ‪‬ﺪﻋﻠﯽ ﮔﻠﺮﻳﺰ ﺩﺭ ﮐﺘﺎﺏ "ﻣﻴﻨﻮﺩﺭ ﻳﺎ‬
‫ﺑﺎﺏﺍﳉﻨ‪‬ﻪ ﻗﺰﻭﻳﻦ" ﻣﻴﻨﻮﻳﺴﺪ‪" :‬ﻧﮕﺎﺭﻧﺪﻩ ﭼﻨﲔ ﻣﻴﭙﻨﺪﺍﺭﻡ ﮐﻪ ﺑﺮﺍﻯ ﺟﻠﻮﮔﲑﻯ ﺍﺯ ﺗﺎﺧﺖ ﻭ ﺗﺎﺯ ﮐﻮﻩ‬
‫ﻧﺸﻴﻨﺎﻥ ﻣﺰﺑﻮﺭ )ﺁﻣﺎﺭﺩﻫﺎ ﻭ ﺩﻳﺎﳌﻪ( ﺑﻔﺮﻣﺎﻥ ﭘﺎﺩﺷﺎﻩ ﻭﻗﺖ ﺩﮊﻯ ﺩﺭ ﻣﺪﺧﻞ ﮐﻮﻫﺴﺘﺎﻥ ﴰﺎﻟﯽ‬
‫ﻗﺰﻭﻳﻦ ﮐﻪ ﲟﻨﺰﻟﻪ ﺑﺮﺝ ﺩﻳﺪﻩ ﺑﺎﱏ ﻣﻴﺘﻮﺍﻥ ﺗﺼﻮﻳﺮ ﮐﺮﺩ ﺳﺎﺧﺘﻪ ﻭ ﻗﻠﻌﻪ ﺑﺰﺭﮔﺘﺮﻯ ﻧﻴﺰ ﮐﻪ ﺟﺎﻳﮕﺎﻩ‬
‫ﺳﭙﺎﻫﻴﺎﻥ ﻣﺴﺘﺤﻔﻆ ﻭ ﻧﲑﻭﻯ ﭘﺎﺩﮔﺎﻥ ﺍﻳﻦ ﻧﺎﺣﻴﻪ ﺑﻮﺩﻩ ﺩﺭ ﳏ ﹼﻞ ﮐﻨﻮﱏ ﻗﺰﻭﻳﻦ ﻣﻴﺎﻥ ﺩﻭ ﺭﻭﺩﺧﺎﻧﻪ‬
‫ﺩﻳﺰﺝ ﻭ ﺍﺭﻧﺰﮎ ﺑﻨﺎ ﮐﺮﺩﻩ ﺍﻭﻟﯽ ﺭﺍ ﺩﮊﺑﺎﻻ ﻭ ﺩﻭﻣﻰ ﺭﺍ ﺩﮊﭘﺎﺋﲔ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ‪ .‬ﺩﮊﭘﺎﺋﲔ ﲟﺮﻭﺭ ﺍﻳ‪‬ﺎﻡ‬
‫ﲢﺮﻳﻒ ﺷﺪﻩ ﺑﻪ ﺩﮊﭘﲔ ﻭ ﺩﮊﺑﲔ ﻭ ﮔﮋﻭﻳﻦ ﻭ ﮐﺸﻮﻳﻦ ﺗﺒﺪﻳﻞ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺩﻭﺭﺍﻥ‬
‫ﻼ ﻣﻌﺮﻭﻑ ﺑﻮﺩﻩ‬ ‫ﺷﺎﭘﻮﺭﺫﻭﺍﻻﮐﺘﺎﻑ ﺩﺭ ﺟﺎﻳﮕﺎﻩ ﳘﺎﻥ ﺩﮊ ﻗﻠﻌﻪﺍﻯ ﺑﻨﺎ ﮐﺮﺩﻩ ﻭ ‪‬ﻤﺎﻥ ﻧﺎﻣﻰ ﮐﻪ ﻗﺒ ﹰ‬
‫"ﮐﺸﻮﻳﻦ" ﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪ .‬ﺍﻋﺮﺍﺏ ﻧﻴﺰ ﭘﺲ ﺍﺯ ﺍﺳﺘﻴﻼﻯ ﺑﺎﻳﻦ ﺣﺪﻭﺩ ﮐﺸﻮﻳﻦ ﺭﺍ ﻣﻌﺮ‪‬ﺏ ﮐﺮﺩﻩ ﻗﺰﻭﻳﻦ‬
‫ﮔﻔﺘﻪﺍﻧﺪ‪(٥)".‬‬
‫ﺩﺭ ﺑﺮﺍﺑﺮ ﻧﻈﺮﻳﺎﺕ ﺑﺎﻻ ﻧﻈﺮ ﺩﻳﮕﺮﻯ ﺍﺑﺮﺍﺯ ﮔﺮﺩﻳﺪﻩ ﮐﻪ ﺑﺎﺳﺘﻨﺎﺩ ﺁﻥ ﻧﺎﻡ "ﻗﺰﻭﻳﻦ" ﻣﻌﺮ‪‬ﺏ ﻟﻔﻆ‬
‫"ﮐﺎﺳﭙﲔ" ﺍﺳﺖ‪ .‬ﻟﻔﻆ ﻣﺬﮐﻮﺭ ﺍﺯ ﻧﺎﻡ ﻣﺮﺩﻣﻰ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺳﻮﺍﺣﻞ ﻏﺮﰉ ﺩﺭﻳﺎﻯ‬
‫ﮐﺎﺳﭙﲔ )ﺩﺭﻳﺎﻯ ﻗﺰﻭﻳﻦ ﻳﺎ ﻣﺎﺯﻧﺪﺭﺍﻥ(ﺳﺎﮐﻦ ﺑﻮﺩﻩﺍﻧﺪ‪ (٦).‬ﺑﺮﺧﻰ ﮔﻔﺘﻪﺍﻧﺪ ﻟﻔﻆ" ﮐﺎﺳﭙﲔ"‬
‫ﺗﺮﮐﻴﺐ ﺩﻭ ﻭﺍﮊﻩ ﭘﺎﺭﺳﻰ ﺑﺎﺳﺘﺎﻥ "ﮐﹶﺲ")ﮐﺮﺍﻧﻪ( ﻭ "‪‬ﭘﹺﻴ ْﻦ")ﻬﭘﻦ( ﺍﺳﺖ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﮐﺮﺍﻧﻪ ﻬﭘﻦ‬
‫ﺳﺎﺣﻞ ﻭﺳﻴﻊ ﺩﺭﻳﺎﻯ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺍﺳﺖ‪ (٧) .‬ﻫﻴﭻﻳﮏ ﺍﺯ ﻧﻈﺮﻳ‪‬ﺎﺕ ﺑﺎﻻ ﻣﺴﺘﻨﺪ ﺑﺪﻻﺋﻞ ﻣﻘﻨﻌﻪ‬
‫ﳕﻴﺒﺎﺷﺪ ﻭ ﻳﻘﻴﻨﹰﺎ ﺟﺎﻯ ﭘﮋﻭﻫﺶ ﮊﺭﻑﺗﺮﻯ ﺩﺭ ﺧﺼﻮﺹ ﻣﻌﻨﺎﻯ ﻟﻔﻆ ﻗﺰﻭﻳﻦ ﺧﺎﻟﯽ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ‬
‫ﻣﺴﻠﹼﻢ ﺍﺳﺖ ﺩﺭﻳﺎﻯ ﻣﺎﺯﻧﺪﺭﺍﻥ ﻧﺰﺩ ﺍﻋﺮﺍﺏ ﺑﻪ " ﲝﺮ ﻗﺰﻭﻳﻦ" ﻭ ﺩﺭ ﺑﻼﺩ ﻣﻐﺮﺏ ﺯﻣﲔ ﺑﻪ ﺩﺭﻳﺎﻯ "‬
‫ﮐﺎﺳﭙﲔ ‪ "Caspian‬ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪.‬‬
‫ﺍﺑﻦ ﻓﻘﻴﻪ ﺑﻨﺎﻯ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺭﺍ ﺑﻪ ﺷﺎﭘﻮﺭ ﺫﻭﺍﻻﮐﺘﺎﻑ ﻧﺴﺒﺖ ﻣﻴﺪﻫﺪ‪ (٨) .‬ﺍﻣﺎﻡ ﺭﺍﻓﻌﻰ ﻗﺰﻭﻳﲎ‬
‫)‪ (٩‬ﻳﺎﻗﻮﺕ ﲪﻮﻯ )‪ (١٠‬ﻭ ﻓﺮﻫﺎﺩ ﻣﲑﺯﺍ ﻣﻌﺘﻤﺪﺍﻟﺪ‪‬ﻭﻟﻪ )‪ (١١‬ﻧﻴﺰ ﳘﲔ ﻧﻈﺮ ﺭﺍ ﺍﺑﺮﺍﺯ ﺩﺍﺷﺘﻪﺍﻧﺪ‪.‬‬
‫ﺍﻣ‪‬ﺎ ﲪﺪﺍﷲ ﻣﺴﺘﻮﰱ ﺑﺎﱏ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺭﺍ ﺷﺎﭘﻮﺭ ﺍﻭ‪‬ﻝ ﺳﺎﺳﺎﱏ ﻣﻴﺪﺍﻧﺪ‪ (١٢) .‬ﳏﻤ‪‬ﺪ ﺣﺴﻦ ﺧﺎﻥ‬
‫ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ )‪ (١٣‬ﻭ ﺑﺎﺭﺗﻮﻟﺪ ‪ Bartold‬ﺧﺎﻭﺭﺷﻨﺎﺱ ﺭﻭﺳﻰ ﻧﻈﺮ ﲪﺪﺍﷲ ﻣﺴﺘﻮﰱ ﺭﺍ ﺗﮑﺮﺍﺭ‬
‫ﮐﺮﺩﻩﺍﻧﺪ‪ (١٤) .‬ﰉ ﺁﻧﮑﻪ ﺑﻨﻘﺪ ﻧﻈﺮﻳ‪‬ﺎﺕ ﻣﺬﮐﻮﺭ ﭘﺮﺩﺍﺯﱘ ﺑﺎﻳﺪ ﺗﺼﺮﻳﺢ ﳕﺎﺋﻴﻢ ﮐﻪ ﺁﻧﭽﻪ ﻣﺴﻠﹼﻢ‬
‫ﺍﺳﺖ ﻗﺰﻭﻳﻦ ﺍﺯ ﺷﻬﺮﻫﺎﻯ ﺑﺎﺳﺘﺎﱏ ﺍﻳﺮﺍﻥ ﺍﺳﺖ ﻭ ﺍﺯ ﳘﺎﻥ ﺍﻭﺍﺋﻞ ﻭ ﺍﻭﺍﺳﻂ ﻋﺼﺮ ﺳﺎﺳﺎﱏ ﺍﺯ‬
‫ﺹ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩﻩﺍﺳﺖ‪.‬‬ ‫ﺍﳘﻴ‪‬ﺖ ﮐﺸﻮﺭﻯ ﻭ ﻟﺸﮕﺮﻯ ﺧﺎ ‪‬‬
‫ﺑﮕﻔﺘﻪ ﻳﺎﻗﻮﺕ ﲪﻮﻯ )‪ (١٥‬ﺩﺭ ﺳﺎﻝ ‪ ٢٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ)‪٦٤٤‬ﻣﻴﻼﺩﻯ( ﻋﺜﻤﺎﻥ ﺣﮑﻮﻣﺖ ﺭﻯ‬
‫ﺭﺍ ﺑﻪ ﺑﺮﺍﺀﺑﻦ ﻋﺎﺯﺏ ﺩﺍﺩ ﻭ ﺍﻭ ﭘﺲ ﺍﺯ ﻓﺘﺢ ﺍ‪‬ﺮ ﺑﻪ ﻗﺰﻭﻳﻦ ﺭﻓﺖ ﻭ ﺑﺮ ﮔﺮﺩﻥ ﻣﺮﺩﻡ ﺁﳒﺎ ﺟﺰﻳﻪ ﻬﻧﺎﺩ‪.‬‬
‫ﭼﻮﻥ ﻣﺮﺩﻡ ﻗﺰﻭﻳﻦ ﺑﻪ ﭘﺮﺩﺍﺧﺖ ﺟﺰﻳﻪ ﲤﺎﻳﻞ ﻧﺪﺍﺷﺘﻨﺪ ﺗﺮﺟﻴﺢ ﺩﺍﺩﻧﺪ ﮐﻪ ﺍﺳﻼﻡ ﺁﻭﺭﻧﺪ‪ .‬ﺍﻧﺪﮐﻰ ﺑﻌﺪ‬
‫ﻋﻠﻴﻪ ﺩﺳﺘﮕﺎﻩ ﺣﮑﻮﻣﺖ ﻭ ﺧﻼﻓﺖ ﻗﻴﺎﻡ ﳕﻮﺩﻧﺪ ﻭﻟﮑﻦ ﺳﺮﺍﳒﺎﻡ ﺍﻃﺎﻋﺖ ﳕﻮﺩﻧﺪ ﻭ ﺍﺳﻼﻣﺸﺎﻥ‬
‫ﻭﺍﻗﻌﻴ‪‬ﺖ ﺑﻴﺸﺘﺮ ﻳﺎﻓﺖ‪ .‬ﺍﺯ ﻣﻨﺎﺑﻊ ﻣﻮﺟﻮﺩ ﺑﺮﻣﻴﺂﻳﺪ ﮐﻪ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺑﺪﺳﺖ ﺳﻌﻴﺪ ﺑﻦ ﻋﺎﺹ ﺑﻦ ﺍﹸﻣﻴ‪‬ﻪ‬
‫ﮓ ﺳﭙﺎﻩ ﺍﺳﻼﻡ ﺑﺎ ﺩﻳﻠﻤﻴﺎﻥ ﺑﻪ ﻗﺰﻭﻳﻦ‬
‫ﺗﻮﺳﻌﻪ ﻳﺎﻓﺖ‪ .‬ﳏﻤ‪‬ﺪﺑﻦ ﺣﺠ‪‬ﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺛﻘﻔﻰ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺟﻨ ‪‬‬
‫ﺭﻓﺖ ﻣﺴﺠﺪ ﺟﺎﻣﻊ ﺁﻧﺮﺍ ﺑﻨﺎ ﻬﻧﺎﺩ ﻭ ﻧﺎﻡ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﻟﻮﺡ ﺳﻨﮕﻰ ﻧﻘﺶ ﳕﻮﺩﻩ ﺑﺮ ﺩﺭ ﺁﻥ ﻧﺼﺐ‬
‫ﮐﺮﺩ‪.‬‬
‫ﺑﺮﺧﻰ ﺍﺯ ﳏﺪ‪‬ﺛﺎﻥ ﺩﺭ ﻓﻀﻴﻠﺖ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺍﺧﺒﺎﺭﻯ ﻧﻘﻞ ﳕﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ ﺣﻀﺮﺕ‬
‫ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﻗﺰﻭﻳﻦ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﭼﻮﻥ ‪‬ﺸﺖ ﻋﺪﻥ ﺩﺭ ﺟﻨﺎﻥ ﺍﺳﺖ‪(١٦) .‬‬
‫ﺍﻣﺎﻡ ﺭﺍﻓﻌﻰ ﻗﺰﻭﻳﲎ ﺩﺭ ﮐﺘﺎﺏ "ﺍﻟ‪‬ﺘﺪﻭﻳﻦ ﰱ ﺍﺧﺒﺎﺭ ﻗﺰﻭﻳﻦ" ﺑﻨﻘﻞ ﭼﻨﺪﻳﻦ ﺭﻭﺍﻳﺖ ﻧﺒﻮﻯ ﺩﺭ ﺑﺎﺏ‬
‫ﻗﺰﻭﻳﻦ ﻭ ﺷﻬﺪﺍﻯ ﺁﻥ ﭘﺮﺩﺍﺧﺘﻪ ﮐﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻨﻘﻞ ﻣﻔﺎ ‪‬ﺩ ﺑﺮﺧﻰ ﺍﺯ ﺁﻬﻧﺎ ﻣﻴﭙﺮﺩﺍﺯﱘ‪ (١٧) .‬ﺩﺭ ﻳﮏ‬
‫ﺭﻭﺍﻳﺖ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﻗﺰﻭﻳﻦ ﺭﺍ ﺍﺯ ﺑﺎﻻﺗﺮﻳﻦ ﺩﺭﻫﺎﻯ ‪‬ﺸﺖ ﳏﺴﻮﺏ ﮐﺮﺩﻩﺍﻧﺪ‪ (١٨).‬ﺩﺭ ﺭﻭﺍﻳﺖ‬
‫ﺩﻳﮕﺮ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﺧﺮﺍﻟﺰ‪‬ﻣﺎﻥ ﻣﺮﺩﻣﻰ ﺩﺭ ﻗﺰﻭﻳﻦ ﭘﺪﻳﺪ ﻣﻴﺸﻮﻧﺪ ﮐﻪ ﻧﻮﺭ ﺍﻳﺸﺎﻥ ﺷﻬﺪﺍﺀ‬
‫ﺭﺍ ﻧﻮﺭﺍﱏ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺧﻮﺭﺷﻴﺪ ﺑﻪ ﺍﻫﻞ ﺟﻬﺎﻥ ﻧﻮﺭ ﻣﻴﺒﺎﺭﺩ‪ (١٩).‬ﻭ ﻧﻴﺰ ﺩﺭ ﺭﻭﺍﻳﺖ‬
‫ﺩﻳﮕﺮﻯ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﮐﻪ ﻗﺰﻭﻳﻦ ﺩﺭﻯ ﺍﺯ ﺩﺭﻫﺎﻯ ‪‬ﺸﺖ ﺍﺳﺖ‪ (٢٠) .‬ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮ ﺁﻣﺪﻩ‬
‫ﺍﺳﺖ ﮐﻪ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﻓﺮﻣﻮﺩ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﺩﺭﺍﻥ ﻣﺮﺍ ﺩﺭ ﻗﺰﻭﻳﻦ ﺑﻴﺎﻣﺮﺯﺩ ﺯﻳﺮﺍ ﺷﻬﺪﺍﺀ ﺁﻥ ﺷﻬﺮ‬
‫ﻣﻘﺎﻡ ﺷﻬﺪﺍﺀ ﻭﺍﻗﻌﻪ ﺑﺪﺭ ﺭﺍ ﺩﺍﺭﻧﺪ‪ (٢١) .‬ﻭﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﻓﺮﻣﻮﺩ‬
‫ﺑﺮﺍﻯ ﺍﻣ‪‬ﺖ ﻣﻦ ﺷﻬﺮﻯ ﺍﺳﺖ ﮐﻪ ﻗﺰﻭﻳﻦ ﻧﺎﻡ ﺩﺍﺭﺩ ﺳﮑﻮﻧﺖ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺍﻓﻀﻞ ﺍﺯ ﺍﻗﺎﻣﺖ ﺩﺭ‬
‫ﺣﺮﻣﲔ ﺍﺳﺖ ‪(٢٢).‬‬
‫ﻗﺰﻭﻳﻦ ﺑﻌﻠﹼﺖ ﻣﻮﻗﻌﻴ‪‬ﺖ ﻟﺸﮕﺮﻯ ﻭ ﮐﺸﻮﺭﻯ ﺧﻮﺩ ﺑﺘﺪﺭﻳﺞ ﺗﻮﺳﻌﻪ ﻳﺎﻓﺖ‪ .‬ﺣﮑﻴﻢ ﻧﺎﺻﺮﺧﺴﺮﻭ‬
‫ﻗﺒﺎﺩﻳﺎﱏ )‪ ٣٩٤-٤٨١‬ﻩ ﻕ ﺑﺮﺍﺑﺮ ﺑﺎ ‪١٠٠٣-١٠٨٨‬ﻡ( ﺩﺭ ﮐﺘﺎﺏ ﺳﻔﺮﻧﺎﻣﻪ ﺧﻮﺩ ﺩﺭ ﺧﺼﻮﺹ‬
‫ﻗﺰﻭﻳﻦ ﻣﻴﻨﻮﻳﺴﺪ‪..." :‬ﻬﻧﻢ ﳏﺮ‪‬ﻡ )ﺳﺎﻝ ‪ ٤٣٨‬ﻩ ﻕ( ﺑﻪ ﻗﺰﻭﻳﻦ ﺭﺳﻴﺪﻡ‪ .‬ﺑﺎﻏﺴﺘﺎﻥ ﺑﺴﻴﺎﺭ ﺩﺍﺷﺖ ﻭ‬
‫ﻫﻴﭻ ﭼﻴﺰ ﮐﻪ ﻣﺎﻧﻊ ﺷﻮﺩ ﺩﺭ ﺭﻓﱳ ﺭﺍﻩ ﻧﺒﻮﺩ ﻭ ﻗﺰﻭﻳﻦ ﺭﺍ ﺷﻬﺮﻯ ﻧﻴﮑﻮ ﺩﻳﺪﻡ‪ .‬ﺑﺎﺭﻭﻯ ﺣﺼﲔ ﻭ‬
‫ﮐﻨﮕﺮﻩ ﺑﺮ ﺁﻥ ﻬﻧﺎﺩﻩ ﻭ ﺑﺎﺯﺍﺭﻫﺎﻯ ﺧﻮﺏ ﺍ ﹼﻻ ﺁﻧﮑﻪ ﺁﺏ ﺩﺭ ﻭﻯ ﺍﻧﺪﮎ ﺑﻮﺩ ﺩﺭ ﮐﺎﺭﻳﺰ ﺑﺰﻳﺮ ﺯﻣﲔ"‬
‫)ﺻﺺ ‪ .(٣٣-٣٤‬ﻋﻤﺎﺩﺍﻟﺪ‪‬ﻳﻦ ﳏﻤﻮﺩ ﺯﮐﺮﻳ‪‬ﺎﻯ ﻗﺰﻭﻳﲎ )ﻣﺘﻮﰱ ﺑﺴﺎﻝ ‪٦٨٢‬ﻩ ﻕ ﺑﺮﺍﺑﺮ ﺑﺎ ‪١٢٨٣‬‬
‫ﻡ( ﻣﻮﺭ‪‬ﺥ ﻭ ﺟﻐﺮﺍﰱ ﺷﻨﺎﺱ ﺩﺭ ﮐﺘﺎﺏ ﺁﺛﺎﺭ ﺍﻟﺒﻼﺩ ﺑﻪ ﺑﺰﺭﮔﻰ ﻭ ﺁﺑﺎﺩﻯ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺩﺭ ﺍﻳ‪‬ﺎﻡ‬
‫ﺧﻮﻳﺶ ﺍﺷﺎﺭﻩ ﳕﻮﺩﻩ ﻭ ﺗﺼﺮﻳﺢ ﻣﻴﮑﻨﺪ ﮐﻪ ﺷﻬﺮ ﻣﺬﮐﻮﺭ ﺩﺍﺭﺍﻯ ﺧﺎﮎ ﺧﻮﺏ ﻭ ﺑﺎﻏﻬﺎﻯ ﻓﺮﺍﻭﺍﻥ‬
‫ﭘﺮ ﺩﺭﺧﺖ ﺍﺳﺖ ﮐﻪ ﻣﺎﻧﻨﺪ ﺁﻬﻧﺎ ﺩﺭ ﺷﻬﺮﻫﺎﻯ ﺩﻳﮕﺮ ﻧﻴﺴﺖ‪ .‬ﺷﺎﻩ ﻃﻬﻤﺎﺳﺐ ﺍﻭ‪‬ﻝ ﺻﻔﻮﻯ ﺩﺭ‬
‫ﺳﺎﻝ ‪ ٩٥٥‬ﻩ ﻕ ‪١٥٤٨‬ﻡ ﺭﲰﹰﺎ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﭘﺎﻳﺘﺨﺖ ﺧﻮﺩ ﺑﺮﮔﺰﻳﺪ‪ .‬ﺍﻳﻦ ﺷﻬﺮ ﺗﺎ ﺳﺎﻝ‬
‫‪١٠٠٠‬ﻩ ﻕ )‪١٥٩١‬ﻡ( ﭘﺎﻳﺘﺨﺖ ﺻﻔﻮﻳﺎﻥ ﺑﻮﺩ ﻭ ﺩﺭ ﺁﻥ ﺗﺎﺭﻳﺦ ﺷﺎﻩ ﻋﺒ‪‬ﺎﺱ ﮐﺒﲑ ﭘﺎﻳﺘﺨﺖ ﺭﺍ ﺑﻪ‬
‫ﺍﺻﻔﻬﺎﻥ ﺍﻧﺘﻘﺎﻝ ﺩﺍﺩ‪ .‬ﺩﺭ ﻗﺮﻥ ﺩﻫﻢ ﻫﺠﺮﻯ )ﺷﺎﻧﺰﺩﻫﻢ ﻣﻴﻼﺩﻯ( ﺷﻬﺮﺕ ﻗﺰﻭﻳﻦ ﺩﺭ ﺟﻬﺎﻥ ﲝﺪ‪‬ﻯ‬
‫ﺑﻮﺩ ﮐﻪ ﺟﺎﻥ ﻣﻴﻠﺘﻮﻥ ‪ ١٦٠٨-١٦٧٤) John Milton‬ﻡ( ﺷﺎﻋﺮ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﺍﻧﮕﻠﻴﺴﻰ ﺩﺭ ﺍﺛﺮ‬
‫ﻣﻌﺮﻭﻑ ﺧﻮﺩ "‪‬ﺸﺖ ﮔﻢ ﺷﺪﻩ‪ ) "Paradise Lost‬ﮐﻪ ﺩﺭ ﺳﺎﻝ ‪ ١٦٦٧‬ﻣﻴﻼﺩﻯ ﺍﲤﺎﻡ ﻳﺎﻓﺖ(‬
‫ﺑﺪﺍﻥ ﺷﻬﺮ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﭘﺲ ﺍﺯ ﺍﻧﺘﻘﺎﻝ ﭘﺎﻳﺘﺨﺖ ﺑﻪ ﺍﺻﻔﻬﺎﻥ ﺑﺘﺪﺭﻳﺞ ﺍﳘﻴ‪‬ﺖ ﻗﺰﻭﻳﻦ‬
‫ﮐﺎﻫﺶ ﻳﺎﻓﺖ‪ .‬ﺧﺮﺍﺑﻪﻫﺎﻯ ﻣﻮﺟﻮﺩ ﺍﺯ ﺯﻣﺎﻥ ﺷﻬﺮﺕ ﻭ ﺍﻋﺘﺒﺎﺭ ﻗﺰﻭﻳﻦ ﮔﻮﻳﺎﻯ ﻭﺳﻌﺖ ﻭ ﻋﻈﻤﺖ‬
‫ﺷﻬﺮ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﭘﺎﻳﺘﺨﱴ ﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﻗﺰﻭﻳﻦ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﭘﺲ ﺍﺯ ﺻﻔﻮﻳ‪‬ﻪ ﻧﻴﺰ ﺍﺯ ﻣﺮﺍﮐﺰ ﻋﻈﻴﻢ ﺭﻭﺣﺎﱏ‬
‫ﺑﻮﺩﻩ ﻭ ﺍﺟﺪﺍﺩ ﻣﺎﺩﺭﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮐﻪ ﳘﻪ ﺍﺯ ﻋﻠﻤﺎﺀ ﻃﺮﺍﺯ ﺍﻭ‪‬ﻝ ﺷﻴﻌﻰ ﺑﻮﺩﻩﺍﻧﺪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ‬
‫‪Abraham‬‬ ‫ﻧﻘﺶ ﺍﺳﺎﺳﻰ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﭘﺮﻭﻓﺴﻮﺭ ﺩﮐﺘﺮ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻟﻨﺘﺎﻳﻦ ﻭﻳﻠﻴﺎﻣﺰ ﺟﮑﺴﻮﻥ‬
‫‪١٨٦٣-١٩٣٧) Valentine Williams Jackson‬ﻣﻴﻼﺩﻯ( ﺧﺎﻭﺭﺷﻨﺎﺱ ﺁﻣﺮﻳﮑﺎﺋﻰ ﺩﺭ‬
‫ﺳﻔﺮﻧﺎﻣﻪ ﺧﻮﺩ ﲢﺖ ﻋﻨﻮﺍﻥ " ‪ ) "Persia, Past and Present‬ﺍﻳﺮﺍﻥ ﺩﺭ ﮔﺬﺷﺘﻪ ﻭ ﺣﺎﻝ(‬
‫ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﻗﺰﻭﻳﻦ ﺩﺭ ﺣﺪﻭﺩ ﺳﺎﻝ ‪ ١٩٠٣‬ﻣﻴﻼﺩﻯ ﺩﻳﮕﺮ ﺷﻬﺮﻯ ﺩﺭﺟﻪ ﺍﻭ‪‬ﻝ ﲝﺴﺎﺏ ﳕﻰﺁﻣﺪﻩ‬
‫ﺍﮔﺮ ﭼﻪ ﻣﻴﺎﻥ ﭘﻨﺠﺎﻩ ﺗﺎ ﺻﺪ ﻫﺰﺍﺭ ﺗﻦ ﲨﻌﻴ‪‬ﺖ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ) ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ ﺻﻔﺤﻪ ‪ .(٥٠٠‬ﺑﺎ‬
‫ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﻧﻈﺮ ﺩﮐﺘﺮ ﮊﺍﻥ ﺑﺎﭘﺘﻴﺴﺖ ﻓﻮﺭﻳﻪ ‪١٨٤٢-١٩٢١) Jean Baptiste Feuvrier‬ﻣﻴﻼﺩﻯ(‬
‫ﺩﺭﺑﺎﺏ ﲨﻌﻴ‪‬ﺖ ﻗﺰﻭﻳﻦ ﺩﺭ ﳘﺎﻥ ﺍﻭﺍﻥ ﻧﻈﺮ ﭘﺮﻭﻓﺴﻮﺭ ﺟﮑﺴﻮﻥ ﺍﻏﺮﺍﻕ ﺁﻣﻴﺰ ﺑﻨﻈﺮ ﻣﲑﺳﺪ‪ .‬ﺩﮐﺘﺮ‬
‫ﻓﻮﺭﻳﻪ ﻓﺮﺍﻧﺴﻮﻯ ﮐﻪ ﺩﺭ ﻓﺎﺻﻠﻪ ﺳﺎﳍﺎﻯ ‪١٣٠٦-١٣٠٩‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ‪-١٨٩٢‬‬
‫‪١٨٨٩‬ﻣﻴﻼﺩﻯ ﻃﺒﻴﺐ ﳐﺼﻮﺹ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ ﺑﻮﺩﻩ ﺩﺭ ﮐﺘﺎﺏ ‪Trois Ans A La Cour De‬‬
‫‪ ) Perse‬ﺳﻪ ﺳﺎﻝ ﺩﺭ ﺩﺭﺑﺎﺭ ﺍﻳﺮﺍﻥ( ﺩﺭ ﺧﺼﻮﺹ ﻗﺰﻭﻳﻦ ﻣﻴﻨﻮﻳﺴﺪ ‪ ":‬ﻗﺰﻭﻳﻦ ﺷﻬﺮﻯ ﺍﺳﺖ ﮐﻪ‬
‫ﴰﺎﺭﻩ ﲨﻌﻴ‪‬ﺖ ﺁﻥ ﺍﺯ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﻧﻔﺮ ﻣﺘﺠﺎﻭﺯ ﻧﻴﺴﺖ ﻭﻟﯽ ﺍﺯ ﻣﺸﺎﻫﺪﻩ ﳏﻼﹼﺕ ﺧﺎﻟﯽ ﻭ‬
‫ﺧﺮﺍﺑﻪﻫﺎﻯ ﻣﺘﻌ‪‬ﺪﺩﺁﻥ ﻣﻴﺘﻮﺍﻥ ﻳﻘﲔ ﮐﺮﺩ ﮐﻪ ﺳﺎﺑﻘﹰﺎ ﺧﻴﻠﯽ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺳﮑﻨﻪ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬
‫ﺷﻬﺮ ﻫﻢ ‪‬ﻤﺎﻥ ﺳﺮﻧﻮﺷﺖ ﺷﻬﺮﻫﺎﻯ ﺩﻳﮕﺮ ﻗﺪﳝﻰ ﺍﻳﺮﺍﻥ ﮐﻪ ﻭﻗﱴ ﭘﺎﻳﺘﺨﺖ ﺑﻮﺩﻩﺍﻧﺪ ﺩﭼﺎﺭ ﺷﺪﻩ‬
‫ﺑﺎﻳﻦ ﻣﻌﲎ ﮐﻪﺗﺎ ﭘﺎﺩﺷﺎﻩ ﺩﺭ ﺁﳒﺎ ﻣﻘ ‪‬ﺮ ﺩﺍﺷﺘﻪ ﺁﺑﺎﺩﻯ ﻭ ﺷﮑﻮﻩ ﺁﻥ ﺑﺮﺟﺎ ﺑﻮﺩﻩ ﻭﻟﯽ ﳘﻴﻨﮑﻪ ﺍﺯ ﺍﻳﻦ‬
‫ﺍﻣﺘﻴﺎﺯ ﺍﻓﺘﺎﺩﻩ ﻭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﻘﺎﻡ ﺁﻧﺮﺍ ﮔﺮﻓﺘﻪ ﺭﻭ ﺑﻪ ﺗﻨﺰ‪‬ﻝ ﻭ ﻭﻳﺮﺍﱏ ﻬﻧﺎﺩﻩ ﺍﺳﺖ ) ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ‪،‬‬
‫ﺻﺺ ‪ .(٨٥-٨٦‬ﺩﮐﺘﺮ ﻓﻮﺭﻳﻪ ﻣﻴﻨﻮﻳﺴﺪ‪ " :‬ﻗﺰﻭﻳﻦ ﺩﺭ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﻓﺮﺳﻨﮕﻰ ﻳﻌﲎ ‪١٤٠‬‬
‫ﮐﻴﻠﻮﻣﺘﺮﻯ ﻃﻬﺮﺍﻥ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻓﺎﺻﻠﻪ ﺭﺍ ﺑﺎ ﮐﺎﻟﺴﮑﻪ ﻣﻴﺘﻮﺍﻥ ﺩﺭ ﭼﻬﺎﺭﺩﻩ ﺳﺎﻋﺖ ﻃ ‪‬ﻰ ﮐﺮﺩ‬
‫ﺑﺸﺮﻁ ﺁﻧﮑﻪ ﺩﺭ ﭘﻨﺞ ﻣﻨﺰﻝ ﺍﺳﺒﻬﺎ ﺭﺍ ﻋﻮﺽ ﮐﻨﻨﺪ" )ﺹ‪ .(٩٣‬ﺩﺭ ﺳﺎﳍﺎﻯ ‪-١٢٩٩‬‬
‫‪١٢٩٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٨٨٠-١٨٨١‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﻗﺪﺍﻡ ﺑﻪ ﺳﺮﴰﺎﺭﻯ ﮔﺮﺩﻳﺪ ﻭ ﲨﻌﻴ‪‬ﺖ‬
‫ﻗﺰﻭﻳﻦ ﺣﺪﻭﺩ ﺳﻰ ﻭ ﺩﻭ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﺗﻦ ﺗﻌﻴﲔ ﮔﺸﺖ‪ (٢٣) .‬ﺑﺮ ﭘﺎﻳﻪ ﺳﺮﴰﺎﺭﻯ ﺭﲰﻰ‬
‫ﺳﺎﻝ ‪ ١٣٦٣‬ﴰﺴﻰ ﲨﻌﻴ‪‬ﺖ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﻗﺮﻳﺐ ﺳﻴﺼﺪ ﻭ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﻭ ﲨﻌﻴ‪‬ﺖ ﻗﺰﻭﻳﻦ ﺑﺰﺭﮒ‬
‫) ﻗﺰﻭﻳﻦ ﻭ ﺗﻮﺍﺑﻊ( ﻫﻔﺘﺼﺪ ﻫﺰﺍﺭ ﺗﻦ ﺑﻮﺩﻩ ﺍﺳﺖ‪ (٢٤) .‬ﻗﺰﻭﻳﻦ ﳘﻮﺍﺭﻩ ﺩﺍﺭﺍﻯ ﻣﻮﻗﻌﻴ‪‬ﺖ ﺳﻮﻕ‬
‫ﺍﳉﻴﺸﻰ ﻭ ﮐﺸﺎﻭﺭﺯﻯ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﳊﺎﻅ ﻣﻮﻗﻌﻴ‪‬ﺖ ﺍﺭﺗﺒﺎﻃﻰ ﻣﺎﻧﻨﺪ ﭘﻠﯽ ﺷﻬﺮﻫﺎﻯ ﺟﻨﻮﰉ ﻭ‬
‫ﻣﺮﮐﺰﻯ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪ ﺍﺳﺘﺎﻬﻧﺎﻯ ﴰﺎﻟﯽ ﻭ ﻏﺮﰉ ﻭ ﻧﻴﺰ ﮐﺸﻮﺭﻫﺎﻯ ﺍﺭﻭﭘﺎﺋﻰ ﻭﺻﻞ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﻗﺰﻭﻳﻦ‬
‫ﺍﺯ ﴰﺎﻝ ﺑﻪ ﮔﻴﻼﻥ‪ ،‬ﺍﺯ ﺟﻨﻮﺏ ﺑﻪ ﺍﺳﺘﺎﻥ ﻣﺮﮐﺰﻯ‪ ،‬ﺍﺯ ﻣﻐﺮﺏ ﺑﻪ ﺗﺎﮐﺴﺘﺎﻥ ﻭ ﺍﺯ ﻣﺸﺮﻕ ﺑﻪ ﻃﻬﺮﺍﻥ‬
‫ﳏﺪﻭﺩ ﺍﺳﺖ‪ .‬ﺍﻃﺮﺍﻑ ﻗﺰﻭﻳﻦ ﺭﺍ ﺑﺎﻏﻬﺎﻯ ﺑﺴﻴﺎﺭ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﮐﻪ ﺩﺭ ﺁﻏﺎﺯ ‪‬ﺎﺭ ﺷﮑﻮﻓﻪﻫﺎﻯ‬
‫ﺩﺭﺧﺘﺎﻥ ﺁﻬﻧﺎ ﺑﺴﻴﺎﺭ ﺯﻳﺒﺎ ﻭ ﺧﻮﺷﺂﻳﻨﺪ ﺍﺳﺖ‪ .‬ﳏﺼﻮﻻﺕ ﻋﻤﺪﻩ ﮐﺸﺎﻭﺭﺯﻯ ﻗﺰﻭﻳﻦ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‬
‫ﺍﻧﻮﺍﻉ ﻣﻴﻮﻩﻫﺎ ﺧﺼﻮﺻﹰﺎ ﺍﻧﮕﻮﺭ‪ ،‬ﺣﺒﻮﺑﺎﺕ )ﭼﻮﻥ ﮔﻨﺪﻡ‪ ،‬ﺟﻮ‪ ،‬ﻟﻮﺑﻴﺎ‪ ،‬ﳔﻮﺩ(‪ ،‬ﭼﻐﻨﺪﺭ ﻗﻨﺪ‪ ،‬ﭘﻨﺒﻪ‪،‬‬
‫ﺫﺭ‪‬ﺕ‪ ،‬ﻓﻨﺪﻕ‪ ،‬ﭘﺴﺘﻪ ﻭ ﮔﺮﺩﻭ‪ .‬ﻣﻌﺎﺩﻥ ﮐﺸﻒ ﺷﺪﻩ ﻗﺰﻭﻳﻦ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﺯﺍﺝ‪ ،‬ﳕﮏ‪ ،‬ﺫﻏﺎﻝ ﺳﻨﮓ‪،‬‬
‫ﺁﻫﻦ ﻭ ﻣﺲ‪(٢٥) .‬‬
‫ﻼ ﺷﺎﻫﺰﺍﺩﮔﺎﻥ‬ ‫ﻼ ﳏﻤ‪‬ﺪ ﺻﺎﱀ ﻗﺰﻭﻳﲎ ﻭ ﺩﺧﺘﺮﺵ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺻ ﹰ‬‫ﺣﮑﻮﻣﺖ ﻗﺰﻭﻳﻦ ﺭﺍ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﻣ ﹼ‬
‫ﻗﺎﺟﺎﺭ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﺭﻭﺯﮔﺎﺭ ﺳﻠﻄﻨﺖ ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﭘﺴﺮﺍﻥ ﻭﻯ ﻋﻠﯽﻧﻘﻰ ﻣﲑﺯﺍ)ﺩﺭ ‪١٢٢٢‬ﻩ ﻕ‬
‫ﺑﺮﺍﺑﺮ ﺑﺎ ‪١٨٠٧‬ﻡ( ﳏﻤ‪‬ﺪﻋﻠﯽ ﻣﲑﺯﺍ)‪١٢٣١‬ﻩ ﻕ ﺑﺮﺍﺑﺮ ‪١٨١٥‬ﻡ( ﻭ ﺍﻣﺎﻣﻘﻠﯽ ﻣﲑﺯﺍ )‪ ١٢٣٨‬ﻩ ﻕ‬
‫ﺑﺮﺍﺑﺮ ‪١٨٢٢‬ﻡ( ﺑﻪ ﺣﮑﻮﻣﺖ ﺁﻥ ﺷﻬﺮ ﻣﻨﺼﻮﺏ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﳏﻤ‪‬ﺪ ﺷﺎﻩ ﻧﻴﺰ ‪‬ﺮﺍﻡ ﻣﲑﺯﺍ‬
‫ﭘﺴﺮ ﻓﺘﺤﻌﻠﯽ ﺷﺎﻩ ﺣﮑﻮﻣﺖ ﻗﺰﻭﻳﻦ ﻳﺎﻓﺖ) ‪١٢٥٦‬ﻩ ﻕ ﺑﺮﺍﺑﺮ ‪١٨٤٠‬ﻡ(‪ .‬ﲪﺰﻩ ﻣﲑﺯﺍ ﺣﺸﻤﺖ‬
‫ﺍﻟﺪ‪‬ﻭﻟﻪ ﭘﺴﺮ ﻋﺒﺎﺱ ﻣﲑﺯﺍ ﻧﻴﺰ ﺣﮑﻮﻣﺖ ﻗﺰﻭﻳﻦ ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﺭﻭﺯﮔﺎﺭ ﺳﻠﻄﻨﺖ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ‬
‫ﺍﺳﮑﻨﺪﺭ ﻣﲑﺯﺍ ) ‪١٢٦٤‬ﻩ ﻕ ﺑﺮﺍﺑﺮ ‪١٨٤٨‬ﻡ( ﺑﺪﺳﺘﻮﺭ ﺍﻣﲑﮐﺒﲑ ﺣﺎﮐﻢ ﻗﺰﻭﻳﻦ ﮔﺮﺩﻳﺪ‪(٢٦) .‬‬
‫ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﻣﺮﺩﻡ ﺁﺭﻳﺎﺋﻰ ﺑﻪ ﺳﺮﺯﻣﲔ ﺍﻳﺮﺍﻥ ﲨﺎﻋﺎﺗﻰ ﺍﺯ ﺁﻧﺎﻥ ﺩﺭ ﺩﺷﺖ ﻗﺰﻭﻳﻦ ﻣﺴﺘﻘﺮ‬
‫ﮔﺮﺩﻳﺪﻩﺍﻧﺪ‪ .‬ﻣﺮﺩﻡ ﻗﺪﱘ ﻗﺰﻭﻳﻦ ﺍﺣﺘﻤﺎ ﹰﻻ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﺩﻳﻠﻢ ﺑﻮﺩﻩ ﻭ ﺑﻌﺪﻫﺎ ﭘﺲ ﺍﺯ ﺁﻣﻴﺰﺵ ﺑﺎ ﺗﺎﺯﻳﺎﻥ‬
‫ﻭ ﺗﺮﮐﺎﻥ ﻭ ﻣﻐﻮﻻﻥ ﺩﮔﺮﮔﻮﱏﻫﺎﺋﻰ ﻳﺎﻓﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ﲨﻠﻪ ﺯﺑﺎﻥ ﲨﺎﻋﺎﺗﻰ ﺍﺯ ﺁﻧﺎﻥ ﺑﺎ ﺗﺮﮐﻰ ﺁﻣﻴﺨﺘﻪ‬
‫ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﻣﺜﺎﻝ ﻣﺮﺩﻡ ﳏﻼﹼﺕ ﺩﺭﺏ ﮐﻮﺷﮏ‪ ،‬ﺷﻴﺦﺁﺑﺎﺩ‪ ،‬ﮔﻮﺳﻔﻨﺪ ﻣﻴﺪﺍﻥ‪ ،‬ﻗﻤﻼﻕ ﻭ‬
‫ﺩﳝﺞ ﮐﻪ ﺑﻴﺸﺘﺮ ﺑﺎ ﺗﺮﮐﺎﻥ ﻭ ﺩﺭﺑﺎﺭﻳﺎﻥ ﺷﺎﻫﺎﻥ ﺻﻔﻮﻯ ﺩﺭ ﲤﺎﺱ ﺑﻮﺩﻩﺍﻧﺪ ﺑﻪ ﺗﺮﮐﻰ ﺳﺨﻦ‬
‫ﻣﻴﮕﻮﻳﻨﺪ‪ .‬ﺑﻌﮑﺲ ﻣﺮﺩﻡ ﺑﺮﺧﻰ ﺍﺯ ﳏﻼﹼﺕ ﻗﺰﻭﻳﻦ ﺗﺮﮐﻰ ﳕﻴﺪﺍﻧﻨﺪ‪ (٢٧) .‬ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺁﻧﭽﻪ‬
‫ﻣﻌﺮﻭﺽ ﮔﺸﺖ ﺧﺎﻧﺪﺍﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﳏﻼﹼﺕ ﺗﺮﮎ ﺯﺑﺎﻥ ﻗﺰﻭﻳﻦ ﻭ ﺍﺯ ﲨﻠﻪ ﻗﻤﻼﻕ ﻭ ﺩﳝﺞ‬
‫ﻣﻴﺰﻳﺴﺘﻪﺍﻧﺪ ﻭ ﻏﺎﻟﺐ ﺍﻣﻮﺍﻝ ﻭ ﻣﻮﻗﻮﻓﺎﺕ ﺁﻧﺎﻥ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﳏﻼﹼﺕ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﺪﺍﺭﮎ ﻣﻮﺟﻮﺩ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ ﺑﺎﺳﺘﺎﻧﺸﻨﺎﺳﻰ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﮐﻪ ﻣﺮﺩﻡ ﻗﺰﻭﻳﻦ ﺑﻪ ﺁﺋﲔ ﻣﻬﺮ ﭘﺮﺳﱴ‬
‫ﮔﺮﺍﻳﺶ ﺩﺍﺷﺘﻪ ﻭ ﭘﺲ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺯﺭﺗﺸﺖ ﺑﻪ ﺁﺋﲔ ﻣﺰﺩﻳﺴﲎ ﮔﺮﻭﻳﺪﻩﺍﻧﺪ‪ .‬ﺑﻌﻘﻴﺪﻩ ﺑﺎﺳﺘﺎﻥ‬
‫ﺷﻨﺎﺳﺎﻥ ﻣﺴﺠﺪ ﺟﺎﻣﻊ ﮐﺒﲑ ﻗﺰﻭﻳﻦ ﺩﺭ ﺁﻏﺎﺯ ﺁﺗﺸﮑﺪﻩ ﺑﻮﺩﻩ ﻭ ﭘﺲ ﺍﺯ ﺭﻭﺍﺝ ﺍﺳﻼﻡ ﺑﺼﻮﺭﺕ‬
‫ﻼ ﻣﺬﮐﻮﺭ ﮔﺮﺩﻳﺪ ﺩﺭ ﺣﺪﻭﺩ ﺳﺎﻝ‬ ‫ﻣﺴﺠﺪ ﺩﺭ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻣﺮﺩﻡ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﻗﺒ ﹰ‬
‫‪ ٢٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪٦٤٤‬ﻣﻴﻼﺩﻯ( ﻭ ﺩﺭ ﺯﻣﺎﻥ ﺧﻼﻓﺖ ﻋﺜﻤﺎﻥ ﻧﺎﭼﺎﺭ ﺑﻪ ﺍﺳﻼﻡ ﮔﺮﺩﻥ ﻬﻧﺎﺩﻧﺪ‬
‫ﻭﻟﮑﻦ ﺧﻴﻠﯽ ﺯﻭﺩ ﺑﻪ ﺁﺋﲔ ﺟﺪﻳﺪ ﻣﺆﻣﻦ ﺷﺪﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﭘﻴﺪﺍﻳﺶ ﻣﺬﺍﻫﺐ ﳐﺘﻠﻒ ﺩﺭ ﺟﺎﻣﻌﻪ‬
‫ﺍﺳﻼﻣﻰ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﺮﺩﻡ ﻗﺰﻭﻳﻦ ﺑﻪ ﻣﺬﻫﺐ ﺷﺎﻓﻌﻰ ﺭﻭﻯ ﺁﻭﺭﺩﻧﺪ ﺑﻄﻮﺭﻳﮑﻪ ﺩﺭ ﺳﺪﻩ ﭼﻬﺎﺭﻡ‬
‫ﻫﺠﺮﻯ ) ﺩﻫﻢ ﻣﻴﻼﺩﻯ( ﺑﻴﺸﺘﺮ ﻣﺮﺩﻡ ﻗﺰﻭﻳﻦ ﻭ ﺗﻮﺍﺑﻊ ﺁﻥ ﺷﺎﻓﻌﻰ ﺑﻮﺩﻧﺪ‪ .‬ﺩﻭ ﻣﺬﻫﺐ ﺣﻨﻔﻰ ﻭ‬
‫ﺷﻴﻌﻰ ﻧﻴﺰ ﺩﺭ ﻗﺰﻭﻳﻦ ﭘﲑﻭﺍﱏ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﺭﺩﻭﺑﺎﺭ ﻭ ﺍﳌﻮﺕ ﻣﺬﻫﺐ ﺯﻳﺪﻯ ﻧﻔﻮﺫ ﳕﻮﺩﻩ ﺑﻮﺩ ﻭ ﺩﺭ‬
‫ﺗﺎﺭُﻡ )ﻃﺎﺭُﻡ( ﮔﺮﻭﻫﻰ ﺑﻪ ﻣﺬﻫﺐ ﺍﲰﺎﻋﻴﻠﻴ‪‬ﻪ ﺭﻭﻯ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺑﺘﺪﺭﻳﺞ ﭘﲑﻭﺍﻥ ﻣﺬﻫﺐ ﺣﻨﻔﻰ ﻧﻴﺰ‬
‫ﺍﻓﺰﺍﻳﺶ ﭼﺸﻤﮕﲑ ﻳﺎﻓﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﻫﺠﻮﻡ ﺳﭙﺎﻫﻴﺎﻥ ﭼﻨﮕﻴﺰ ﺣﺪﻭﺩ ﺩﻭﺍﺯﺩﻩ ﻫﺰﺍﺭ ﺗﻦ ﺍﺯ ﺣﻨﻔﻴﺎﻥ‬
‫ﻣﻘﺘﻮﻝ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﻟﺬﺍ ﲨﻌﻴ‪‬ﺖ ﺁﻧﺎﻥ ﺑﮑﻠﹼﻰ ﮐﺎﻫﺶ ﻳﺎﻓﺖ‪ .‬ﺍﻣ‪‬ﺎ ﺗﺎ ﻧﻴﻤﻪ ﺳﺪﻩ ﻫﺸﺘﻢ ﻫﺠﺮﻯ‬
‫)ﭼﻬﺎﺭﺩﻫﻢ ﻣﻴﻼﺩﻯ( ﺍﮐﺜﺮﻳ‪‬ﺖ ﻣﺮﺩﻡ ﻗﺰﻭﻳﻦ ﺷﺎﻓﻌﻰ ﺑﻮﺩﻧﺪ‪ .‬ﲨﺎﻋﱴ ﺍﺯ ﻗﻮﻡ ﻳﻬﻮﺩ ﻧﻴﺰ ﺩﺭ ﻗﺰﻭﻳﻦ‬
‫ﻣﻴﺰﻳﺴﺘﻨﺪ‪ (٢٨) .‬ﺍﻣ‪‬ﺎ ﺗﻌﺪﺍﺩ ﺍﲰﺎﻋﻴﻠﻴﺎﻥ ﺍﺯ ﺳﺪﻩ ﭘﻨﺠﻢ ﺩﺭ ﺗﺎﺭُﻡ‪ ،‬ﺭﻭﺩﺑﺎﺭ ﻭ ﺍﳌﻮﺕ ﺍﻓﺰﺍﻳﺶ ﺳﺮﻳﻊ‬
‫ﻳﺎﻓﺖ )‪ .(٢٩‬ﺣﺴﻦ ﺑﻦ ﺻﺒ‪‬ﺎﺡ ﺩﺭ ﺳﺎﻝ ‪ ٤٨٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٠٩٠‬ﻣﻴﻼﺩﻯ( ﻗﻠﻌﻪ ﺍﳌﻮﺕ ﺭﺍ‬
‫ﻣﺮﮐﺰ ﺍﻗﺪﺍﻣﺎﺕ ﺧﻮﺩ ﳕﻮﺩ ﻭ ﭘﲑﻭﺍﻥ ﻓﺮﺍﻭﺍﻥ ﻳﺎﻓﺖ‪ .‬ﺑﺘﺪﺭﻳﺞ ﻧﻔﻮﺫ ﺍﻭ ﺩﺭ ﺳﺮﺍﺳﺮ ﺍﻣﭙﺮﺍﺗﻮﺭﻯ ﺍﺳﻼﻡ‬
‫ﻣﺸﻬﻮﺩ ﮔﺮﺩﻳﺪ ﻭ ﺟﺎﻧﺒﺎﺯﻯ ﻓﺪﺍﺋﻴﺎﻥ ﺍﻭ ﺩﺭ ﺩﻝ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺯﻣﺎﻥ ﻫﺮﺍﺱ ﻣﻴﺂﻓﺮﻳﺪ‪ .‬ﺮﺣﺎﻝ ﺧﻠﻔﺎﻯ‬
‫ﻣﻌﺮﻭﻑ ﻓﺎﻃﻤﻰ ﻫﻮﺍﺧﻮﺍﻩ ﻭ ﻣﺮﻭ‪‬ﺝ ﻓﺮﻗﻪ ﺍﲰﺎﻋﻴﻠﻴ‪‬ﻪ ﻭ ﺑﺮ ﭘﺎﻳﻪ ﺑﺮﺧﻰ ﺭﻭﺍﻳﺎﺕ ﺗﺎﺭﳜﻰ ﺍﺯ ﺍﻭﻻﺩ‬
‫ﳏﻤ‪‬ﺪ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﻣ‪‬ﺎ ﻫﻮﺍﺧﻮﺍﻫﺎﻥ ﻣﺬﻫﺐ ﺷﻴﻌﻰ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻣﻰ ﺩﺭ ﻗﺰﻭﻳﻦ ﺍﮔﺮﭼﻪ ﺩﺭ‬
‫ﺁﻏﺎﺯ ﮔﺮﻭﻩ ﺍﻧﺪﮐﻰ ﺑﻮﺩﻧﺪ ﻭﻟﮑﻦ ﳘﻮﺍﺭﻩ ﺩﺭ ﺷﻮﺅﻥ ﳐﺘﻠﻔﻪ ﺯﻧﺪﮔﻰ ﻣﺮﺩﻡ ﺁﻥ ﺷﻬﺮ ﺗﺄﺛﲑ ﳏﺴﻮﺱ‬
‫ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﺣﮑﻮﻣﺖ ﺁﻝﺑﻮﻳﻪ )‪٣٢٠-٤٤٨‬ﻩ ﻕ ﺑﺮﺍﺑﺮ ‪٩٣٢-١٠٥٦‬ﻡ( ﲨﻌﻴ‪‬ﺖ ﺷﻴﻌﻴﺎﻥ‬
‫ﻯ ﮐﻪ ﺩﺭ ﺁﻏﺎﺯ ﺳﺪﻩ ﻫﻔﺘﻢ ﻫﺠﺮﻯ )ﺳﺪﻩ‬ ‫ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻣﻰ ﺩﺭ ﺍﻃﺮﺍﻑ ﻗﺰﻭﻳﻦ ﺍﻓﺰﺍﻳﺶ ﻳﺎﻓﺖ ﺩﺭ ﺣﺪ ‪‬‬
‫ﺳﻴﺰﺩﻫﻢ ﻣﻴﻼﺩﻯ( ﻣﺮﺩﻡ ﺩﻫﺴﺘﺎﻥ ﺯﻫﺮﺍﺀ ﳘﻪ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻣﻰ ﺷﺪﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﺳﻠﻄﺎﻥ ﳏﻤ‪‬ﺪ‬
‫ﺍﳉﺎﻳﺘﻮ ) ﻣﺘﻮﰱ ﺑﺴﺎﻝ ‪ ٧١٦‬ﻩﻕ ﺑﺮﺍﺑﺮ‪١٣١٦‬ﻡ( ﻗﺒﻮﻝ ﻣﺬﻫﺐ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻣﻰ ﳕﻮﺩ ﲨﺎﻋﺖ‬
‫ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻣﻰ ﻧﲑﻭﻣﻨﺪ ﮔﺮﺩﻳﺪﻧﺪ ﻭﻟﮑﻦ ﻫﻨﻮﺯ ﺁﺯﺍﺩﻯ ﮐﺎﻣﻞ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺗﻘﻴ‪‬ﻪ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺳﺮﺍﳒﺎﻡ‬
‫ﻃﻠﻮﻉ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺻﻔﻮﻯ ﻭ ﺗﺮﻭﻳﺞ ﻣﺬﻫﺐ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻣﻰ ﻭﺳﻴﻠﻪ ﺍﻭ ﻭ ﺳﭙﺲ ﺟﻠﻮﺱ ﺷﺎﻩ‬
‫ﻃﻬﻤﺎﺳﺐ ﺻﻔﻮﻯ ﺑﺮ ﲣﺖ ﺳﻠﻄﻨﺖ ﻭ ﮔﺰﻳﻨﺶ ﻗﺰﻭﻳﻦ ﺑﻌﻨﻮﺍﻥ ﭘﺎﻳﺘﺨﺖ ﻭ ﺍﺩﺍﻣﻪ ﺍﻗﺪﺍﻣﺎﺕ ﭘﺪﺭﺵ‬
‫)ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ( ﻣﺬﻫﺐ ﺷﻴﻌﻰ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻣﻰ ﺭﺍ ﺩﺭ ﻗﺰﻭﻳﻦ ﺟﺎﻳﮕﺰﻳﻦ ﻣﺬﺍﻫﺐ ﺩﻳﮕﺮ ﮐﺮﺩ ﻭ ﺍﺯ‬
‫ﭘﲑﻭﺍﻥ ﺁﻥ ﻣﺬﺍﻫﺐ ﺟﺰ ﻣﻌﺪﻭﺩﻯ ﭼﻨﺪ ﺟﺮﺃﺕ ﺍﺑﺮﺍﺯ ﻭﺟﻮﺩ ﻧﻴﺎﻓﺘﻨﺪ‪ .‬ﺍﺯ ﺁﻥ ﺯﻣﺎﻥ ﻋﻠﻤﺎﺀ ﻭ ﻓﻘﻬﺎﺀ‬
‫ﺑﺰﺭﮔﻰ ﺩﺭ ﺟﺎﻣﻌﻪ ﺷﻴﻌﻰ ﻗﺰﻭﻳﻦ ﭘﺪﻳﺪ ﺷﺪﻧﺪ ﻭ ﺁﻥ ﺷﻬﺮ ﺍﺯ ﮐﺎﻧﻮﻬﻧﺎﻯ ﻋﻈﻴﻢ ﻧﺸﺮ ﻣﺬﻫﺐ ﺷﻴﻌﻰ‬
‫ﺍﺛﻨﺎﻋﺸﺮﻯ ﮔﺸﺖ‪ .‬ﺍﻣ‪‬ﺎ ﺍﺧﺘﻼﻑ ﺩﻭ ﻣﮑﺘﺐ ﺍﺻﻮﻟﯽ ﻭ ﺍﺧﺒﺎﺭﻯ ﺩﺭ ﺯﻣﺎﻥ ﻓﺘﺤﻌﻠﯽ ﺷﺎﻩ ﻭ ﺩﺭ‬
‫ﺍﻭﺍﻥ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺍﻭﺝ ﺧﻮﺩ ﺭﺳﻴﺪ ﻭ ﺳﭙﺲ ﺑﺼﻮﺭﺕ ﺳﺘﻴﺰ ﺷﻴﺨﻰ ﻭ ﺑﺎﻻﺳﺮﻯ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺗﻘﻰ ﺑﺮﻏﺎﱏ )ﻋﻤﻮﻯ ﻃﺎﻫﺮﻩ( ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺷﻬﺎﺩﺕ ﮔﺮﻭﻫﻰ ﺍﺯ ﺍﺻﺤﺎﺏ‬ ‫ﻣﻮﺟﺐ ﻗﺘﻞ ﻣ ﹼ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺗﻘﻰ ﻣﺬﮐﻮﺭ ﺭﺍ ﺑﺎ‬ ‫ﻣﻌﺼﻮﻡ ﻭ ﻣﻈﻠﻮﻡ ﺣﻀﺮﺕ ﺑﺎﺏ ﮔﺮﺩﻳﺪ‪ .‬ﻭ ﻣﺎ ﺩﺍﺳﺘﺎﻥ ﳐﺎﻟﻔﺖ ﻣ ﹼ‬
‫ﺟﻨﺎﺏ ﺷﻴﺦﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﺩﺭ ﻣﱳ ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﻪ ﺗﻔﺼﻴﻞ ﺑﻴﺸﺘﺮ ﺑﻴﺎﻥ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ‪ .‬ﺍﻣ‪‬ﺎ ﺳﺮﺁﻣﺪ‬
‫ﻼ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ )ﺩﺍﺭﺍﻟﺸ‪‬ﻔﺎﺋﻰ( ﺩﺍﺋﻰ‬
‫ﻋﻠﻤﺎﻯ ﺷﻴﺨﻰ ﺳﺎﮐﻦ ﻗﺰﻭﻳﻦ ﺩﻭ ﺗﻦ ﳔﺴﺖ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﻼﳏﻤ‪‬ﺪ ﻋﻠﯽ ﺑﺮﻏﺎﱏ ﻋﻤﻮﻯ ﺁﻥ ﺟﻨﺎﺏ ﺑﻮﺩﻧﺪ ﮐﻪ ﻣﺎ ﺑﻪ ﺍﺣﻮﺍﻝ ﻫﺮ‬ ‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺩﻭﻡ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﺩﻭ ﺩﺭ ﻣﱳ ﺍﻳﻦ ﮐﺘﺎﺏ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ‪ .‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲨﺎﻋﱴ ﺍﺯ ﺍﺭﺍﻣﻨﻪ ﻧﻴﺰ‬
‫ﺩﺭ ﻗﺰﻭﻳﻦ ﺳﮑﻮﻧﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻗﺰﻭﻳﻦ ﻣﺮﮐﺰ ﻣﻬ ‪‬ﻢ ﻧﺸﺮ ﻋﻘﺎﺋﺪ ﺷﻴﻌﻰ ﺍﺛﻨﺎﻋﺸﺮﻯ ﻭ‬
‫ﻣﺴﮑﻦ ﮔﺮﻭﻫﻰ ﺍﺯ ﭘﲑﻭﺍﻥ ﺍﺩﻳﺎﻥ ﻣﻮﺳﻮﻯ ﻭ ﻋﻴﺴﻮﻯ ﺑﻮﺩ‪ .‬ﺍﻣ‪‬ﺎ ﻫﻨﻮﺯ ﺗﺄﺛﲑ ﻋﻘﺎﻳﺪ ﺍﲰﻌﻴﻠﯽ‪ ،‬ﺑﺎﻃﲎ‬
‫ﻭ ﻧﻘﻄﻮﻯ ﺩﺭ ﺍﺫﻫﺎﻥ ﻣﺮﺩﻡ ﻣﺸﻬﻮﺩ ﺑﻮﺩ ﻭ ﺷﺎﻳﺪ ﳘﲔ ﺗﺄﺛﹼﺮ ﺍﺯ ﻋﻮﺍﻣﻞ ﮔﺮﺍﻳﺶ ﺑﺮﺧﻰ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ‬
‫ﻣﺮﺩﻡ ﻋﺎﺩﻯ ﺷﻬﺮ ﺑﻪ ﻋﻘﺎﻳﺪ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩ‪.‬‬
‫ﺍﺯ ﻣﺮﺍﮐﺰ ﻣﻬ ‪‬ﻢ ﺗﺎﺭﳜﻴ‪‬ﻪ ﻗﺰﻭﻳﻦ ﮐﻪ ﺑﻨﺤﻮﻯ ﺑﺎ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺧﺎﻧﺪﺍﻥ ﺍﻭ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭﻧﺪ‬
‫ﻋﻼﻭﻩ ﺑﺮ ﺧﺎﻧﻪ ﭘﺪﺭﻯ ﳏ ﹼﻞ ﺗﻮﻟﹼﺪ ﺁﻥ ﺟﻨﺎﺏ ﺍﻣﺎﮐﻦ ﺯﻳﺮ ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻣﱪﺩ‪:‬‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺻﺎﱀ ﺑﺮﻏﺎﱏ ﭘﺪﺭ ﺟﻨﺎﺏ‬ ‫‪ -١‬ﻣﺴﺠﺪ ﻭ ﻣﺪﺭﺳﻪ ﺻﺎﳊﻴ‪‬ﻪ‪ :‬ﺑﺎﱏ ﺍﻳﻦ ﻣﺴﺠﺪ ﻭ ﻣﺪﺭﺳﻪ ﻣ ﹼ‬
‫ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﺪﺭﺳﻪ ﻭ ﻣﺴﺠﺪ ﻣﺬﮐﻮﺭ ﺩﺭ ﳏﻠﹼﻪ ﻗﻤﻼﻕ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ‪ .‬ﺩﺭ ﺭﻭﺯﮔﺎﺭ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺩﻫﻬﺎ ﺳﺎﻝ ﻣﺮﺍﺳﻢ ﺳﻮﮔﻮﺍﺭﻯ ﺍﻳ‪‬ﺎﻡ ﳏﺮ‪‬ﻡ ﺧﺼﻮﺻﹰﺎ ﻋﺎﺷﻮﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﺴﺠﺪ‬
‫ﻼﳏﻤ‪‬ﺪ ﺻﺎﱀ ﻭ ﻳﺎ ﺗﲎ ﺩﻳﮕﺮ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﺑﺮﻏﺎﱏ ﺩﺭ ﺁﻥ ﺑﻪﺍﻗﺎﻣﻪ ﳕﺎﺯ ﲨﺎﻋﺖ‬ ‫ﺑﺮﮔﺰﺍﺭ ﻣﻴﮕﺮﺩﻳﺪ ﻭ ﻣ ﹼ‬
‫ﻣﻴﭙﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪ .‬ﻣﺪﺭﺳﻪ ﻣﺬﮐﻮﺭ ﻧﻴﺰ ﺍﺯ ﺣﻴﺚ ﻭﺳﻌﺖ ﻭ ﻋﻈﻤﺖ ﺩﺭ ﺍﻳﺮﺍﻥ ﰉ ﻧﻈﲑ ﻭ ﻳﺎ‬
‫ﮐﻢﻧﻈﲑ ﺑﻮﺩ ﻭ ﺩﺭ ﺁﻥ ﻫﻔﺘﺼﺪ ﺗﻦ ﺍﺯ ﻃﻼﹼﺏ ﻋﻠﻮﻡ ﺩﻳﻨﻴ‪‬ﻪ ﺑﻪﲢﺼﻴﻞ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺑﺎﻧﻮﺍﻥ ﻧﻴﺰ ﺩﺭ‬
‫ﲞﺶ ﳐﺼﻮﺹ ﺧﻮﺩ ﺑﮑﺴﺐ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻰ ﻣﻴﭙﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺣﻴﺎﻁ ﻣﺪﺭﺳﻪ ﺣﻮﺽ‬
‫ﺳﻨﮕﻰ ﺑﺰﺭﮔﻰ ﺑﻮﺩ ﺑﺼﻮﺭﺕ ﺻﻠﻴﺐ ﮐﻪ ﺑﺮ ﺯﻳﺒﺎﺋﻰ ﺁﻥ ﺑﺴﻰ ﻣﻴﺎﻓﺰﻭﺩ‪ .‬ﺑﺮ ﺳﺮ ﺩﺭ ﻣﺪﺭﺳﻪ ﮐﻪ ﺑﺎ‬
‫ﻂ ﺧﻮﺵ ﻧﺴﺘﻌﻠﻴﻖ ﺩﺭ ﻣﱳ ﮐﺎﺷﻰﻫﺎﻯ ﻻﺟﻮﺭﺩﻯ ﻧﻮﺷﺘﻪ‬ ‫ﮐﺎﺷﻰﻫﺎﻯ ﺯﻳﺒﺎ ﻣﺰ‪‬ﻳﻦ ﺑﻮﺩﻩ ﺍﺷﻌﺎﺭﻯ ﲞ ﹼ‬
‫ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﺣﺎﮐﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﻋﻈﻤﺖ ﻣﻘﺎﻡ ﻣﻼﹼﺻﺎﱀ ﺑﺮﻏﺎﱏ ﻭ ﺧﺪﻣﺎﺕ ﺍﻭ ﺑﻮﻳﮋﻩ ﺑﻨﺎﻯ ﻣﺴﺠﺪ‬
‫ﻭ ﻣﺪﺭﺳﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ (٣٠).‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻏﺎﻟﺒﹰﺎ ﺑﺎﻳﻦ ﻣﺪﺭﺳﻪ ﻣﲑﻓﺘﻪ ﻭ ﻋﻼﻭﻩ ﺑﺮ ﺗﻠﻤ‪‬ﺬ ﻧﺰﺩ ﭘﺪﺭ‬
‫ﺑﺎ ﺍﺳﺘﺎﺩﺍﻥ ﻭ ﺷﺎﮔﺮﺩﺍﻥ ﻣﺮﺩ ﻭ ﺯﻥ ﻣﺪﺭﺳﻪ ﻣﺬﮐﻮﺭ ﺑﻪ ﲝﺚ ﻣﻴﭙﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪ .‬ﻃﺎﻫﺮﻩ ﻣﺪ‪‬ﺕ ﺩﻭ‬
‫ﺳﺎﻝ ﺩﺭ ﺁﻥ ﺩﺍﻧﺸﮕﺎﻩ ﻋﻈﻴﻢ ﺍﺳﻼﻣﻰ ﺑﺘﺪﺭﻳﺲ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻣﺪﺭﺳﻪ ﺻﺎﳊﻴ‪‬ﻪ ﺗﺎ ﺍﻳ‪‬ﺎﻡ‬
‫ﻣﺸﺮﻭﻃﻴ‪‬ﺖ ﺍﺯ ﺭﻭﻧﻖ ﺑﺴﺰﺍﺋﻰ ﺑﺮ ﺧﻮﺭﺩﺍﺭ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﻣﻮﻗﻮﻓﺎﺕ ﻣﺪﺭﺳﻪ‪ ،‬ﻗﺮﻳﻪ ﻗﺮﻩ ﻗﺒﺎﺩ ﺑﺎ‬
‫ﭼﻬﺎﺭﺩﻩﻣﺰﺭﻋﻪ ﻭ ﲪ‪‬ﺎﻡ ﳏﻤ‪‬ﺪﺧﺎﻥ ﺑﻴﮓ ﺩﺭ ﳏﻠﹼﻪ ﮔﻮﺳﻔﻨﺪﻣﻴﺪﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﻣﺴﺠﺪ ﺷﻬﻴﺪ‪ :‬ﺑﺎﱏ ﺍﻳﻦ ﻣﺴﺠﺪ ﻭ ﺁﺏ ﺍﻧﺒﺎﺭ ﻣﺘ‪‬ﺼﻞ ﺑﺂﻥ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ ﻋﻤﻮﻯ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ )ﻣﻠﻘﹼﺐ ﻧﺰﺩ ﺷﻴﻌﻴﺎﻥ ﺑﻪ ﺷﻬﻴﺪ ﺛﺎﻟﺚ( ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﺴﺠﺪ ﻣﺬﮐﻮﺭ ﺩﺭ ﳏﻠﹼﻪ ﺩﳝﺞ ﻭ ﺩﺭ‬
‫ﺑﺎﺯﺍﺭ ﺩﺑ‪‬ﺎﻏﻬﺎ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﺭ ﺍﻳﻦ ﻣﺴﺠﺪ ﳕﺎﺯ ﻣﻴﺨﻮﺍﻧﺪﻩ ﻭ ﻭﻋﻆ ﻣﻴﮑﺮﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﺑﺸﺮﺣﻰ ﮐﻪ ﺑﺘﻔﺼﻴﻞ ﺩﺭ ﻣﱳ ﮐﺘﺎﺏ ﺣﺎﺿﺮ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﻣﻼﹼﻋﺒﺪﺍﷲ ﺷﲑﺍﺯﻯ )ﻣﻌﺮﻭﻑ‬
‫ﺑﻪ ﻣﲑﺯﺍ ﺻﺎﱀ( ﺍﺯ ﺷﻴﺨﻴﺎﻥ ﻏﻴﻮﺭ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻭ ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﺷﺠﺎﻉ ﺑﻌﺪﻯ ﺩﺭ ﳘﲔ ﻣﺴﺠﺪ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺭﺍ ﺑﺸﺪ‪‬ﺕ ﻣﻀﺮﻭﺏ ﳕﻮﺩﻩ ﻭ ﺍﻳﻦ ﺿﺮﺏ ﭼﻨﺪ ﺭﻭﺯ ﺑﻌﺪ ﺳﺒﺐ ﻣﺮﮒ ﻧﺎﻣﱪﺩﻩ‬
‫ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ (٣١).‬ﮔﺮﻣﺎﺑﻪﺍﻯ ﻧﻴﺰ ﺩﺭ ﳏﻠﹼﻪ ﺩﳝﺞ ﺑﻨﺎﻡ ﺷﻬﻴﺪ)ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺷﻬﻴﺪ ﺛﺎﻟﺚ(‬
‫ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪.‬‬
‫‪ -٣‬ﺷﺎﻫﺰﺍﺩﻩ ﺣﺴﲔ‪ :‬ﺍﺯ ﺩﻳﮕﺮ ﺍﻣﺎﮐﻦ ﺗﺎﺭﳜﻰ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﻗﺰﻭﻳﻦ ﺑﻘﻌﻪ‬
‫ﺷﺎﻫﺰﺍﺩﻩ ﺣﺴﲔ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﮐﻮﺩﮐﻰ ﻭ ﻧﻮﺟﻮﺍﱏ ﻏﺎﻟﺒﹰﺎ ﳘﺮﺍﻩ ﻣﺎﺩﺭﺵ ﺑﺪﻳﻦ‬
‫ﺑﻘﻌﻪ ﻣﲑﻓﺘﻪ ﻭ ﺑﻪ ﻗﺮﺍﺋﺖ ﺍﻭﺭﺍﺩ ﻭ ﺍﺩﻋﻴ‪‬ﻪ ﻣﻴﭙﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪ .‬ﻭ ﻫﻢ ﺍﺯ ﺩﺭﻭﺍﺯﻩ ﻧﺰﺩﻳﮏ ﺍﻳﻦ ﺑﻘﻌﻪ ﺑﻮﺩ‬
‫ﮐﻪ ﺩﺭ ﺳﻰ ﻭ ﻳﮑﺴﺎﻟﮕﻰ ﺍﺯ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﳐﻔﻴﺎﻧﻪ ﺧﺎﺭﺝ ﮔﺸﺖ‪ .‬ﻧﺰﺩﻳﮏ ﺍﻳﻦ ﺑﻘﻌﻪ ﺗﲎ ﭼﻨﺪ ﺍﺯ‬
‫ﺍﺻﺤﺎﺏ ﻣﻘﺘﻮﻝ ﻭ ﻳﺎ ﻣﻀﺮﻭﺏ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ﳘﲔ ﺷﺎﻫﺰﺍﺩﻩﺣﺴﲔ ﺑﻮﺩ ﮐﻪ ﺑﺮﺧﻰ ﺍﺯ ﺍﺻﺤﺎﺏ‬
‫ﻣﺘﺤﺼ‪‬ﻦ ﮔﺮﺩﻳﺪﻧﺪ ﻭ ﺩﺭ ﮔﻮﺭﺳﺘﺎﻥ ﴰﺎﻟﯽ ﺁﳒﺎ ﺑﻮﺩ ﮐﻪ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﻣﻘﱪﻩ ﻭ ﺑﻘﻌﻪﺍﻯ‬
‫ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﻭ ﺑﺴﺘﮕﺎﻧﺶ ﺳﺎﺧﺘﻪ ﺑﻮﺩ‪ .‬ﻣﺮﻗﺪ ﻣﺎﺩﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﻣﻘﱪﻩ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ‬
‫ﻧﻴﺰ ﺩﺭ ﺷﺎﻫﺰﺍﺩﻩ ﺣﺴﲔ ﺍﺳﺖ‪ .‬ﺍﻳﻨﮑﻪ ﻣﺮﺍﺩ ﺍﺯ ﺷﺎﻫﺰﺍﺩﻩ ﺣﺴﲔ ﮐﻴﺴﺖ ﺩﻗﻴﻘﹰﺎ ﻣﻮﺭﺩ ﺍﺗ‪‬ﻔﺎﻕ ﻧﻈﺮ‬
‫ﻧﻴﺴﺖ ﻭﻟﮑﻦ ﺑﺎﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻧﺎﻣﱪﺩﻩ ﺣﺴﲔ ﺑﻦ ﻋﻠﯽ ﺑﻦ ﻣﻮﺳﻰﺍﻟﺮ‪‬ﺿﺎ ﺍﺳﺖ ﻭ ﮔﻮﻳﻨﺪ ﺩﻭﺳﺎﻟﻪ ﻳﺎ‬
‫ﮐﻮﭼﮑﺘﺮ ﺑﻮﺩﻩ ﮐﻪ ﺩﺭ ﻗﺰﻭﻳﻦ ﺑﺴﺎﻝ ‪ ٢٠١‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ‪٨١٦‬ﻣﻴﻼﺩﻯ ﻭﻓﺎﺕ ﻳﺎﻓﺘﻪ ﻭ ﺩﺭ‬
‫ﳏ ﹼﻞ ﮐﻨﻮﱏ ﲞﺎﮎ ﺳﭙﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ (٣٢) .‬ﺑﻘﻌﻪ ﺷﺎﻫﺰﺍﺩﻩ ﺣﺴﲔ ﺩﺭ ﻃ ‪‬ﻰ ﻗﺮﻬﻧﺎ ﺑﺎﺭﻫﺎ ﺗﻌﻤﲑ‬
‫ﮔﺮﺩﻳﺪﻩ ﻭ ﺳﺮﺍﳒﺎﻡ ﺍﺯ ﺑﻨﺎﻫﺎﻯ ﺯﻳﺒﺎ ﻭ ﺗﺎﺭﳜﻰ ﻗﺰﻭﻳﻦ ﮔﺸﺘﻪ ﻭ ﺑﺴﻴﺎﺭ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻣﺮﺩﻡ ﺁﻥ ﺷﻬﺮ‬
‫ﺍﺳﺖ‪ .‬ﻣﻘﱪﻩ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ ﺩﺭ ﻃﺮﻑ ﺳﻼﻣﮕﺎﻩ ﺷﺎﻫﺰﺍﺩﻩ ﺣﺴﲔ ﻭﺍﻗﻊ ﺍﺳﺖ‪ .‬ﺣﺎﺝ ﻣﲑﺯﺍ‬
‫ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺷﲑﺍﺯﻯ ﻣﻘﱪﻩﺍﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﺳﺎﺧﺘﻪ ﺑﻮﺩ ﮐﻪ ﭘﺲ ﺍﺯ ﻗﺘﻞ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺟﺴﺪ ﺍﻭ ﺭﺍ ﺩﺭ‬
‫ﺁﳒﺎ ﺑﻪ ﺍﻣﺎﻧﺖ ﻬﻧﺎﺩﻧﺪ‪ .‬ﺣﺪﻭﺩ ﻳﮏ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﺁﻥ ﭼﻮﻥ ﺧﻮﺍﺳﺘﻨﺪ ﺁﻥ ﺟﺴﺪ ﺭﺍ ﺑﻪ ﻋﺘﺒﺎﺕ‬
‫ﻋﺎﻟﻴﺎﺕ ﲪﻞ ﳕﺎﻳﻨﺪ ﻭ ﺗﻌﻄﻴﻞ ﻋﻤﻮﻣﻰ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻣﺮﺩﻡ ﺍﺯ ﲪﻞ ﺟﺴﺪ ﺟﻠﻮﮔﲑﻯ ﮐﺮﺩﻧﺪ ﻟﺬﺍ‬
‫ﺩﺭ ﳘﺎﻥ ﻣﻘﱪﻩ ﻣﺘﻌﻠﹼﻖ ﺑﻪ ﻣﲑﺯﺍ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺷﲑﺍﺯﻯ ﻣﺪﻓﻮﻥ ﮔﺸﺖ‪ .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﻣﺮﻗﺪ‬
‫ﺟﻨﺎﺏ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﺩﺭ ﳒﻒ ﻭ ﺩﺭ ﮐﻨﺎﺭ ﻣﺮﻗﺪ ﺣﻀﺮﺕ ﻋﻠﯽ ﻋﻠﻴﻪ ‪‬ﺎﺀﺍﷲ ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﺩﻳﮕﺮ ﺑﻨﺎﻫﺎﻯ ﺗﺎﺭﳜﻰ ﻗﺰﻭﻳﻦ ﻣﻘﱪﻩ ﲪﺪﺍﷲ ﻣﺴﺘﻮﰱ‪ ،‬ﺳﺮﺩﺭ ﻋﺎﻟﯽﻗﺎﭘﻮ‪ ،‬ﻋﻤﺎﺭﺕ ﭼﻬﻞ ﺳﺘﻮﻥ‪،‬‬
‫ﻣﺪﺭﺳﻪ ﺣﻴﺪﺭﻳ‪‬ﻪ‪ ،‬ﭼﻨﺪ ﻣﺪﺭﺳﻪ ﺩﻳﮕﺮ‪ ،‬ﮐﺎﺭﻭﺍﻧﺴﺮﺍﻫﺎ ﻭ ﺑﺎﺯﺍﺭ ﺳﺮ ﭘﻮﺷﻴﺪﻩ ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻣﱪﺩ‪ .‬ﻗﺰﻭﻳﻦ‬
‫ﺩﺭ ﺳﺪﻩﻫﺎﻯ ﺍﺧﲑ ﺍﺯ ﻣﻬﻤ‪‬ﺘﺮﻳﻦ ﮐﺎﻧﻮﻬﻧﺎﻯ ﻣﺬﻫﱮ ﺷﻴﻌﻰ ﺍﺛﻨﺎﻋﺸﺮﻯ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﻓﺎﺻﻠﻪ ﺳﺎﳍﺎﻯ‬
‫‪ ١٩٧٣-١٩٧٨‬ﻣﻴﻼﺩﻯ ﮐﻪ ﻧﮕﺎﺭﻧﺪﻩ ﺍﻳﻦ ﺳﻄﻮﺭ ﺩﺭ ﺍﻭﻗﺎﺕ ﳐﺼﻮﺻﻪ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺑﺘﺪﺭﻳﺲ ﻭ‬
‫ﲢﻘﻴﻖ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺖ ﺻﺎﺣﺐ ﺣﺪﻭﺩ ﭘﻨﺠﺎﻩ ﻣﺴﺠﺪ ﺑﻮﺩ‪ .‬ﻭﺟﻮﺩ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﺑﻌﻨﻮﺍﻥ ﺗﲎ‬
‫ﭼﻨﺪ ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﻋﻠﻤﺎﺀ ﻭ ﻓﻘﻬﺎﺀ ﺷﻴﻌﻰ ﺩﺭ ﻗﺰﻭﻳﻦ ﻭ ﻧﻴﺰ ﻋﻠﻤﺎﺀ ﺧﺎﻧﺪﺍﻥ ﻣﺎﺩﺭﻯ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻭﺍﻥ ﻇﻬﻮﺭ ﺍﻣﺮ ﺑﺪﻳﻊ‪ ،‬ﺁﻥ ﺷﻬﺮ ﺭﺍ ﺑﻪ ﮐﺎﻧﻮﱏ ﺍﺯ ﻓﻌﺎﹼﻟﻴ‪‬ﺘﻬﺎﻯ ﭘﺮﺣﺮﺍﺭﺕ ﺍﺳﻼﻣﻰ ﺑﺪﻝ‬
‫ﮐﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ﺑﺮﺍﺑﺮ ﺧﺎﻧﺪﺍﻥ ﺑﺮﻏﺎﱏ ﺧﺎﻧﺪﺍﻬﻧﺎﻯ ﺑﺮﺟﺴﺘﻪ ﺩﻳﮕﺮﻯ ﺑﻪ ﻣﮑﺘﺐ ﺷﻴﺨﻴ‪‬ﻪ ﮔﺮﺍﻳﺶ‬
‫ﻳﺎﻓﺘﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ ﲡﹼﺎﺭ ﻣﻌﺮﻭﻑ ﺁﻥ ﺷﻬﺮ ﺑﺎﻓﺘﺨﺎﺭ ﺍﳝﺎﻥ‬
‫ﻧﺎﺋﻞ ﮔﺸﺘﻨﺪ‪ .‬ﺩﺭ ﺧﺼﻮﺹ ﻋﻠﻤﺎﺀ ﺷﻴﺨﻰ ﻗﺰﻭﻳﻦ ﺧﺼﻮﺻﹰﺎﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻭﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ‬
‫ﻗﺮﻳﺒﹰﺎﮔﻔﺘﮕﻮ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻧﺎﻡ ﺑﺮﺧﻰ ﺍﺯ ﮐﺒﺎﺭ ﻣﺆﻣﻨﲔ ﻗﺰﻭﻳﻦ ﺩﺭ ﻋﻬﺪ ﺍﻋﻠﻰ ﺍﺷﺎﺭﻩ‬
‫ﻣﻴﻨﻤﺎﺋﻴﻢ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺧﻮﺍﻫﺮﺵ ﻣﺮﺿﻴ‪‬ﻪ ﻭ ﻋﻤﻮﻯ ﮐﻮﭼﮑﺘﺮﺵ ﺟﻨﺎﺏ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺑﺮﻏﺎﱏ‪ ،‬ﺟﻨﺎﺏ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ )ﭘﺴﺮ ﺩﺍﺋﻰ ﻭ ﺷﻮﻫﺮ ﺧﻮﺍﻫﺮ‬
‫ﻃﺎﻫﺮﻩ(ﺟﻨﺎﺏﻣﻼﹼﻋﺒﺪﺍﻟﮑﲑﻡﻗﺰﻭﻳﲎ)ﻣﻴﺰﺍﺍﲪﺪﮐﺎﺗﺐ( ﺍﻋﻀﺎﺀﺧﺎﻧﺪﺍﻥ ﻓﺮﻫﺎﺩﻯ‪ ،‬ﺟﻨﺎﺏ ﺷﻴﺦ‬
‫ﻼ ﺟﻌﻔﺮ ﻗﺰﻭﻳﲎ‪ ،‬ﺟﻨﺎﺏ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﻋﺒﺪﺍﳍﺎﺩﻯ ﻗﺰﻭﻳﲎ‪ ،‬ﺑﺮﺍﺩﺭﺍﻥ ﻗﺰﻭﻳﲎ‬
‫ﳏ ‪‬ﻤﺪﻧﺒﻴﻞ ﻗﺰﻭﻳﲎ‪ ،‬ﺟﻨﺎﺏ ﻣ ﹼ‬
‫)ﺟﻨﺎﺏ ﮐﺮﺑﻼﺋﻰ ﳏﻤ‪‬ﺪﺣﺴﲔ‪ ،‬ﺟﻨﺎﺏ ﺁﻗﺎﳏﻤ‪‬ﺪﺻﺎﺩﻕ‪ ،‬ﺟﻨﺎﺏ ﺣﺴﻦ ﺁﻗﺎ ﻭ ﺟﻨﺎﺏ ﺁﻗﺎﻋﻠﯽ‬
‫ﺯﺭﮔﺮ( ﺟﻨﺎﺏ ﮐﺮﱘ ﺧﺎﻥ ﻣﺎﰲ ﻣﺘﺨﻠﹼﺺ ﺑﻪ ‪‬ﺠﺖ‪ ،‬ﺟﻨﺎﺏ ﮐﺮﺑﻼﺋﻰ ﻟﻄﻔﻌﻠﯽ ﻭ ﺟﻨﺎﺏ ﺁﻗﺎ‬
‫ﳏﻤ‪‬ﺪﻋﻠﯽ ﮐﺪﺧﺪﺍ ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ ﻭ ﻣﺎ ﺑﺸﺮﺡ ﺣﻴﺎﺕ ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﺎﻥ ﺩﺭ ﺿﻤﻦ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ‪.‬‬
‫ﺯﻳﺮﻧﻮﻳﺲ ﲞﺶ ﳔﺴﺖ‬
‫ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺯﺍﺩﮔﺎﻩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫‪ -١‬ﺍﺧﺒﺎﺭ ﺍﻟﺒﻠﺪﺍﻥ‪ .‬ﻧﺴﺨﻪ ﻋﮑﺴﻰ ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻣﻠﹼﻰ ﻓﺮﻫﻨﮓ‪ ،‬ﻃﻬﺮﺍﻥ‪ ،‬ﺹ ‪.٢٩١‬‬
‫ﺍﺑﻮﺑﮑﺮ ﺷﻬﺎﺏﺍﻟﺪ‪‬ﻳﻦ ﺍﲪﺪ ﺑﻦ ﳏﻤ‪‬ﺪ ﳘﺪﺍﱏ ﻣﻌﺮﻭﻑ ﺑﻪ ﺍﺑﻦﺍﻟﻔﻘﻴﻪ ﺍﺯ ﻣﺸﺎﻫﲑ ﺟﻐﺮﺍﰱ ﺷﻨﺎﺳﺎﻥ‬
‫ﮐﺘﺎﺏ ﺍﺧﺒﺎﺭ ﺍﻟﺒﻠﺪﺍﻥ ﺭﺍ ﺩﺭ ﻓﺎﺻﻠﻪ ﺳﺎﳍﺎﻯ ‪ ٢٨٠-٢٩٠‬ﻩ ﻕ ﺑﺮﺍﺑﺮ ‪٨٩٣-٩٠٢‬ﻡ ﺗﺄﻟﻴﻒ ﮐﺮﺩﻩ‬
‫ﺍﺳﺖ‪.‬‬
‫‪ -٢‬ﺍﻟﺘ‪‬ﺪﻭﻳﻦ ﰱ ﺍﺧﺒﺎﺭ ﻗﺰﻭﻳﻦ‪ .‬ﻧﺴﺨﻪ ﻋﮑﺴﻰ ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻣﻠﹼﻰ ﻓﺮﻫﻨﮓ‪ ،‬ﻃﻬﺮﺍﻥ‪ ،‬ﻓﺼﻞ‬
‫ﺩﻭﻡ ﺹ ‪.٥‬‬
‫‪ -٣‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‪ .‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ‪.‬ﺹ‪.٨٨‬‬
‫‪ -٤‬ﺗﺎﺭﻳﺦ ﮔﺰﻳﺪﻩ‪ .‬ﻓﺼﻞ ﳔﺴﺖ ﺍﺯ ﺑﺎﺏ ﺷﺸﻢ‪ ،‬ﺹ ‪ ) ٨٣٠‬ﺑﻨﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﺍﻟﺒﻨﻴﺎﻥ ﺗﺄﻟﻴﻒ‬
‫ﺍﺑﻮﺟﻌﻔﺮ ﺑﺮﻗﻰ(‪.‬‬
 ‫‪ -٥‬ﺟﻠﺪ ﳔﺴﺖ‪ .‬ﺻﺺ ‪.٢٤-٢٥‬‬
‫‪ -٦‬ﮔﻠﺮﻳﺰ‪ .‬ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏﺍﳉﻨ‪‬ﻪ ﻗﺰﻭﻳﻦ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﺺ ‪ ) ١٦-٢١‬ﻭﻣﻨﺎﺑﻊ ﻣﺬﮐﻮﺭﻩ ﺩﺭ‬
‫ﺁﻥ(‪.‬‬
‫‪ -٧‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٢١‬‬
‫‪ -٨‬ﺍﺧﺒﺎﺭ ﺍﻟﺒﻠﺪﺍﻥ‪.‬ﺻﺺ ‪٢٩١‬ﻭ‪.٢٩٥‬‬
‫‪ -٩‬ﺍﻟﺘ‪‬ﺪﻭﻳﻦ ﰲ ﺍﺧﺒﺎﺭ ﻗﺰﻭﻳﻦ‪ .‬ﺹ ‪.٧‬‬
‫‪ -١٠‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‪ .‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ ‪.‬ﺻﺺ ‪.٨١-٩١‬‬
‫‪ -١١‬ﻫﺪﺍﻳﺔﺍﻟﺴ‪‬ﺒﻴﻞ ﻭ ﮐﻔﺎﻳﺔ ﺍﻟﺪ‪‬ﻟﻴﻞ‪ .‬ﺹ ‪.٣٢٨‬‬
‫‪ -١٢‬ﺗﺎﺭﻳﺦ ﮔﺰﻳﺪﻩ‪ .‬ﻓﺼﻞ ﳔﺴﺖ ﺍﺯ ﺑﺎﺏ ﺷﺸﻢ‪،‬ﺹ ‪.٨٣٠‬‬
‫‪ -١٣‬ﻣﺮﺁﺕ ﺍﻟﺒﻠﺪﺍﻥ‪ .‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ ‪،‬ﺹ ‪.١٧٤‬‬
‫‪ -١٤‬ﺟﻐﺮﺍﻓﻴﺎﻯ ﺗﺎﺭﳜﻰ ﺍﻳﺮﺍﻥ‪ .‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ ﺻﺺ ‪ ٢٦١‬ﻭ ‪.٢٦٥‬‬
‫‪ -١٥‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‪ .‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ ‪،‬ﺹ ‪.٨٨‬‬
‫‪ -١٦‬ﻧﻘﻞ ﺍﺯ ﺍﺧﺒﺎﺭ ﺍﻟﺒﻠﺪﺍﻥ ﺍﺑﻦ ﻓﻘﻴﻪ‪.‬‬
‫‪ -١٧‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﳏﺘﻮﺍﻯ ﺗﻔﺼﻴﻠﯽ ﺭﻭﺍﻳﺎﺕ ﻣﺬﮐﻮﺭ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﮑﺘﺎﺏ‬
‫"ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏ ﺍﳉﻨﻪ ﻗﺰﻭﻳﻦ" ﺗﺄﻟﻴﻒ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﻋﻠﯽ ﮔﻠﺮﻳﺰ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﺺ ‪.٧٠-٨٦‬‬
‫‪ -١٨‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﭼﻨﲔ ﺍﺳﺖ "‪ ...‬ﻓﺎﻧ‪‬ﻪ ﻣﻦ ﺍﻋﻠﻰ ﺍﺑﻮﺍﺏ ﺍﳉﻨ‪‬ﺔ‪".‬‬
‫‪ -١٩‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﭼﻨﲔ ﺍﺳﺖ "ﺍﻧ‪‬ﻪ ﻳﮑﻮﻥ ﰲ ﺁﺧﺮ ﺍﻟﺰ‪‬ﻣﺎﻥ ﻗﻮﻡ ﺑﻘﺰﻭﻳﻦ ﻳﻀﻴﺊ ﻧﻮﺭﻫﻢ ﻟﻠﺸ‪‬ﻬﺪﺍﺀ‬
‫ﮐﻤﺎ ﺗﻀﻴﺊ ﺍﻟﺸ‪‬ﻤﺲ ﻻﻫﻞ ﺍﻟﺪ‪‬ﻧﻴﺎ‪".‬‬
‫‪ -٢٠‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﭼﻨﲔ ﺍﺳﺖ " ﻗﺰﻭﻳﻦ ﺑﺎﺏ ﻣﻦ ﺍﺑﻮﺍﺏ ﺍﳉﻨ‪‬ﺔ"‪.‬‬
‫‪ -٢١‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﭼﻨﲔ ﺍﺳﺖ "ﺭﺣﻢ ﺍﷲ ﺍﺧﻮﺍﱏ ﺑﻘﺰﻭﻳﻦ ‪ ...‬ﺍ ﹼﻥ ﺍﻟﺸﻬﻴﺪ ﻓﻴﻬﺎ ﻳﻌﺪﻝ ﻋﻨﺪﺍﷲ‬
‫ﺷﻬﺪﺍﺀ ﺑﺪﺭ"‪.‬‬
‫‪ -٢٢‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﭼﻨﲔ ﺍﺳﺖ "ﻳﮑﻮﻥ ﻻﻣﺘ‪‬ﻰ ﻣﺪﻳﻨﺔ ﻳﻘﺎﻝ ﳍﺎ ﻗﺰﻭﻳﻦ ﺍﻟﺴ‪‬ﺎﮐﻦ ‪‬ﺎ ﺍﻓﻀﻞ ﻣﻦ‬
‫ﺳﺎﮐﻦ ﺍﳊﺮﻣﲔ"‪.‬‬
‫‪ -٢٣‬ﮔﻠﺮﻳﺰ‪ .‬ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏ ﺍﳉﻨ‪‬ﻪ ﻗﺰﻭﻳﻦ‪.‬ﺟﻠﺪ ﳔﺴﺖ‪،‬ﺹ ‪.٣٩٠‬‬
 ‫‪ -٢٤‬ﺷﻴﺦ ﺍﻻﺳﻼﻣﻰ ‪ .‬ﺟﻐﺮﺍﻓﻴﺎﻯ ﮐﺎﻣﻞ ﺍﻳﺮﺍﻥ‪.‬ﺹ ‪.٧٢٦‬‬
‫‪ -٢٥‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ -٢٦‬ﮔﻠﺮﻳﺰ‪ .‬ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏ ﺍﳉﻨ‪‬ﻪ ﻗﺰﻭﻳﻦ‪ .‬ﺟﻠﺪ ﳔﺴﺖ ﺻﺺ ‪.٧٤٢-٧٤٣‬‬
‫‪ -٢٧‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٣٠١-٣٠٣‬‬
‫‪ -٢٨‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٤٠٨-٤١٢‬‬
‫‪ -٢٩‬ﺍﲰﻌﻴﻠﻴﺎﻥ ﮐﻪ ﺑﻪ ﺳﺒﻌﻴ‪‬ﻪ ﻭ ﻫﻔﺖ ﺍﻣﺎﻣﻴﺎﻥ ﻧﻴﺰ ﺷﻬﺮﺕ ﺩﺍﺭﻧﺪ ﻭ ﮔﺮﻭﻫﻰ ﺁﻧﺎﻥ ﺭﺍ ﻓﺪﺍﺋﻴﺎﻥ‪.‬‬
‫ﺑﺎﻃﻨﻴﺎﻥ ﻭ ﺣﺸﺎﺷﲔ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ‪ ،‬ﭘﲑﻭﺍﻥ ﻣﺬﻫﱮ ﺷﻴﻌﻰ ﻫﺴﺘﻨﺪﮐﻪ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﺍﲰﺎﻋﻴﻞ ﻓﺮﺯﻧﺪ‬
‫ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺻﺎﺩﻕ ﺍﻣﺎﻡ ﻫﻔﺘﻢ ﺍﺳﺖ ﻭ ﺍﻋﺘﻘﺎﺩﻯ ﺑﻪ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﻣﻮﺳﻰ ﮐﺎﻇﻢ ﺑﻌﻨﻮﺍﻥ‬
‫ﺍﻣﺎﻡ ﻫﻔﺘﻢ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫‪ -٣٠‬ﮔﻠﺮﻳﺰ‪ .‬ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏ ﺍﳉﹼﻨﻪ ﻗﺰﻭﻳﻦ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﺺ ‪ .٥٧٤-٥٧٧‬ﺑﺮﺧﻰ ﺍﺯ ﺍﺑﻴﺎﺕ‬
‫ﮏ ﺷﺪﻩ ﺑﺮ ﺳﺮ ﻣﺪﺭﺳﻪ ﺻﺎﳊﻴ‪‬ﻪ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬ ‫ﺣ ‪‬‬
‫"ﺍﺯ ﺭﲪﺖ ﺭﺑ‪‬ﺎﱏ ﻭ ﺯ ﺣﮑﻤﺖ ﻳﺰﺩﺍﱏ‬
‫ﺗﻮﻓﻴﻖ ﭼﻪ ﺷﺪ ﺷﺎﻣﻞ ﺗﺄﺋﻴﺪ ﭼﻪ ﺷﺪﻋﺎﻳﺪ‬
‫ﺍﻳﻦﮐﻌﺒﻪﮐﻪﺍﺯﻋﺮﺷﺶ ﻭﻳﻦﻣﺪﺭﺳﻪﮐﺰﻓﺮ‪‬ﺵ‬
‫ﻓﻴﺾ ﺍﺯﻟﯽ ﻧﺎﺯﻝ ﻧﻮﺭ ﺍﺑﺪﻯ ﺻﺎﻋﺪ‬
‫ﺍﺯ ﺍﻓﻀﻞﺍﻋﻤﺎﻝ ﻭ ﺯ ﺍﺣﺴﻦ ﺍﻓﻌﺎﻝ‪،‬ﺁﻥ‬
‫ﺷﺪ ﺍﺯ ﻋﻤﻞ ﺻﺎﱀ ﺁﻥ ﳎﺘﻬﺪ ﻣﺎﺟﺪ‬
‫ﺁﻥ ﳏﺮﻡ ﺳﺮ‪‬ﺍﷲ ﻭ ﺁﻥ ﻣُﺤﺮﻡ ﺑﻴﺖﺍﷲ‬
‫ﮐﺰﺳﻌﻰ ﻭ ﺻﻔﺎ ﺁﻣﺪ ﻫﻢ ﻣﻔﱴ ﻭﻫﻢﻣﺮﺷﺪ‬
‫ﺁﻥ ﮐﻮ ﭘﻰ ﺗﮑﺒﲑﺵ ﺻﻔﻬﺎﻯ ﻣﻠﮏ ﻗﺎﺋﻢ‬
‫ﻭ ﺁﻧﮑﻮ ﮔﻪ ﺗﺴﺒﻴﺤﺶ ﺍﻓﻮﺍﺝ ﻣﻠﮏ ﺳﺎﺟﺪ‬
‫‪...‬‬
‫ﺳﺎﻝ ﻋﻤﻞ ﺑﺎﱏ ﻫﺎﺗﻒ ﲜﻮﺍﺑﺶ ﮔﻔﺖ‬
‫ﻫﺴﺖ ﺍﺯﻋﻤﻞﺻﺎﱀﻫﻢﻣﺪﺭﺳﻪﻫﻢﻣﺴﺠﺪ"‬
 ‫‪ -٣١‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٥٥٧‬‬
‫‪ -٣٢‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﻮﺍﻓﻘﺎﻥ ﻭ ﳐﺎﻟﻔﺎﻥ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻣﺄﺧﺬ‬
‫ﺑﺎﻻ ﺻﺺ ‪.٦٥٠-٦٥٢‬‬
‫ﲞﺶ ﺩﻭﻡ‬
‫ﺍﺟﺪﺍﺩ ﻭ ﻣﻨﺴﻮﺑﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻼ ﺍﻫﻞ ﺑﺮﻏﺎﻥ ﺍﺯ ﻗﺮﺍﺀ ﺩﻫﺴﺘﺎﻥ ﺑﺮﻏﺎﻥ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻗﺮﻳﻪ ﻣﻴﺎﻥ ﮐﺮﺝ ﻭ‬
‫ﺍﺟﺪﺍﺩ ﭘﺪﺭﻯ ﻃﺎﻫﺮﻩ ﺍﺻ ﹰ‬
‫ﻗﺰﻭﻳﻦ )ﺩﺭ ﲞﺶ ﻣﻌﺮﻭﻑ ﺑﻪ ﺳﺎﻭﺟﺒﻼﻕ( ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﮐﻮﻫﺴﺘﺎﱏ ﻭ ﺳﺮﺩﺳﲑ ﺍﺳﺖ‪ .‬ﻣﺮﺩﻡ‬
‫ﻼ ﺯﺍﺭﻉﺍﻧﺪ ﻭ ﲨﺎﻋﺎﺗﻰ ﺍﺯ ﺁﻧﺎﻥ ﻧﻴﺰ ﺑﻪ ﺟﺎﺟﻴﻢ ﻭ ﺟﻮﺍﺭﺏ ﻭ ﺷﺎﻝ ﺑﺎﰱ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﺑﺮﻏﺎﻥ ﺍﺻ ﹰ‬
‫ﺭﺍﻫﻬﺎﻯ ﻭﺻﻮﻝ ﺑﻪ ﻗﺮﻳﻪ ﻣﺎﻝﺭﻭ ﺍﺳﺖ ﻭ ﲨﻌﻴ‪‬ﺖ ﺁﻥ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺑﻪ ﺳﻪﻫﺰﺍﺭ ﻧﻔﺮ ﳕﻰﺭﺳﺪ‪.‬‬
‫)‪ (١‬ﺍﺯ ﻣﺪﺍﺭﮎ ﻣﻮﺟﻮﺩ ﺑﺮ ﻣﻴﺂﻳﺪ ﮐﻪ ﺗﺎﭘﺸﺖ ﺳﻴﺰﺩﻫﻢ ﻃﺎﻫﺮﻩ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ ﭘﺎﺭﺳﺎﻳﺎﻥ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﻼ ﳏﻤ‪‬ﺪ ﮐﺎﻇﻢ ﻣﻌﺮﻭﻑ ﺑﻪ ﻃﺎﻟﻘﺎﱏ )ﺑﺮﻏﺎﱏ ﺍﻻﺻﻞ( ﺍﺯ‬ ‫)‪ (٢‬ﺍﺯ ﲨﻠﻪ ﺟ ‪‬ﺪ ﺍﻋﻼﻯ ﭘﺪﺭﻯ ﻃﺎﻫﺮﻩ ﻣ ﹼ‬
‫ﻓﻀﻼﺀ ﺩﻭﺭﺍﻥ ﺻﻔﻮﻳ‪‬ﻪ ﻭ ﻣﺪﺭ‪‬ﺱ ﻣﺪﺭﺳﻪ ﻧﻮﺍﹼﺏ ﺩﺭ ﻗﺰﻭﻳﻦ ﺑﻮﺩﻩ ﻭ ﺩﺭﺳﺎﻝ ‪ ١٠٩٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺑﺮﻏﺎﱏ ﻧﺎﻡ‬ ‫ﻼ ﳏﻤ‪‬ﺪ ﮐﺎﻇﻢ ﮐﻪ ﻣ ﹼ‬ ‫)‪ ١٦٨٢‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ (٣) .‬ﻧﻮﺍﺩﻩ ﻣ ﹼ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﻣﺎﻩ‬‫ﺩﺍﺷﺘﻪ )‪ (٤‬ﻣﺮﺩﻯ ﻓﺎﺿﻞ ﻭ ﺑﺴﻴﺎﺭ ﻣﻘﺪ‪‬ﺱ ﻭ ﻣﺘ‪‬ﻘﻰ ﺑﻮﺩﻩ ﺍﺳﺖ‪ (٥) .‬ﺧﻮﺍﻫﺮ ﻣ ﹼ‬
‫ﺷﺮﻑ ﺧﺎﱎ )ﻣﺘﻮ‪‬ﰲ ﺑﺴﺎﻝ ‪ ١٢٣٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮﺑﺎ ‪ ١٨١٨‬ﻣﻴﻼﺩﻯ( ﻧﻴﺰ ﺍﺯ ﺯﻧﺎﻥ ﺍﺩﻳﺐ ﻭ‬
‫ﻓﺎﺿﻞ ﻭ ﺩﺭ ﻓﻘﻪ ﻭ ﺍﺻﻮﻝ ﻭ ﺍﺩﺏ ﻋﺮﺏ ﻣﺎﻫﺮ ﻭ ﺑﺎﺭﻉ ﻭ ﺍﺯ ﻣﻘﺮ‪‬ﺑﺎﻥ ﺗﺎﺝﺍﻟﺪ‪‬ﻭﻟﻪ ﳘﺴﺮ‬
‫ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﻗﺎﺟﺎﺭ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻯ ﻧﺰﺩ ﺗﺎﺝﺍﻟﺪ‪‬ﻭﻟﻪ ﺑﺘﺤﺮﻳﺮ ﻣﺮﺍﺳﻼﺕ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺑﺮﻏﺎﱏ ﺍﺯ ﳘﺴﺮﺵ ﻓﺎﻃﻤﻪ ﺧﺎﱎ ﺻﺎﺣﺐ ﭼﻨﺪ ﻓﺮﺯﻧﺪ ﻭ ﺍﺯ ﲨﻠﻪ ﺳﻪ ﭘﺴﺮ ﮔﺮﺩﻳﺪﻩ‬ ‫) ‪ (٦‬ﻣ ﹼ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﻋﻠﯽ‬‫ﻼ ﳏﻤ‪‬ﺪ ﺻﺎﱀ ﺑﺮﻏﺎﱏ ﻭ ﺣﺎﺝ ﻣ ﹼ‬ ‫ﻼ ﳏﻤ‪‬ﺪ ﺗﻘﻰ ﺑﺮﻏﺎﱏ‪ ،‬ﺣﺎﺝ ﻣ ﹼ‬ ‫ﺍﺳﺖ‪ :‬ﺣﺎﺝ ﻣ ﹼ‬
‫ﺑﺮﻏﺎﱏ ‪(٧) .‬‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺗﻘﻰ ﺑﺮﺍﺩﺭ ﺑﺰﺭﮔﺘﺮ )ﻋﻤﻮﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ( ﺩﺭ ﺣﺪﻭﺩ ﺳﺎﻝ ‪ ١١٨٣‬ﻫﺠﺮﻯ‬ ‫ﺣﺎﺝ ﻣ ﹼ‬
‫ﻗﻤﺮﻯ )‪ ١٧٦٩‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﺑﺮﻏﺎﻥ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ (٨) .‬ﻭﻯ ﭼﻨﺪﻯ ﺩﺭ ﻗﺰﻭﻳﻦ ﺑﻪ ﲢﺼﻴﻞ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺻﺎﱀ ﺑﻪ ﺷﻬﺮ ﻣﺬﻫﱮ ﻗﻢ ﺭﻓﺖ ﻭ ﻧﺰﺩ ﻣﲑﺯﺍ‬‫ﭘﺮﺩﺍﺧﺖ ﻭ ﺳﭙﺲ ﳘﺮﺍﻩ ﺑﺮﺍﺩﺭ ﺧﻮﺩ ﺣﺎﺝ ﻣ ﹼ‬
‫ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﻗﻤﻰ ﻣﻌﺮﻭﻑ ﺑﻪ ﻣﲑﺯﺍﻯ ﻗﻤﻰ ﻭ ﻣﺆﻟﹼﻒ ﮐﺘﺎﺏ ﻣﻌﺮﻭﻑ ﻗﻮﺍﻧﲔﺍﻻﺻﻮﻝ )‪ (٩‬ﺗﻠﻤ‪‬ﺬ‬
‫ﳕﻮﺩ‪ .‬ﺩﻭﺭﺍﻥ ﺗﻠﻤ‪‬ﺬ ﻧﺰﺩ ﻣﲑﺯﺍﻯ ﻗﻤﻰ ﺍﮔﺮﭼﻪ ﮐﻮﺗﺎﻩ ﺑﻮﺩ ﻭ ﻣﻮﺭﺩ ﭘﺴﻨﺪ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺗﻘﻰ ﻭﺍﻗﻊ‬
‫ﻧﮕﺸﺖ ﻭﻟﮑﻦ ﺍﻭ ﺭﺍ ﻭﺍﺩﺍﺷﺖ ﮐﻪ ﺩﺭ ﻓﻘﻪ ﺷﻴﻌﻰ ﻣﻄﺎﻟﻌﺎﺕ ﻣﻔﺼ‪‬ﻠﻪ ﳕﺎﻳﺪ‪ .‬ﺍﺯ ﻗﺮﺍﺋﻦ ﺑﺮﻣﻴﺂﻳﺪ ﮐﻪ‬
‫ﻣﲑﺯﺍﻯ ﻗﻤﻰ ﺑﻌﺪﻫﺎ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺭﺍ ﺑﻴﺎﺩ ﳕﻴﺂﻭﺭﺩﻩ ﺯﻳﺮﺍ ﺩﺭ ﺍﻭﺍﺧﺮ ﺣﻴﺎﺕ ﭼﻮﻥ ﺍﺯ ﺍﻭ ﺩﺭ ﺑﺎﺏ‬
‫ﺻﻼﺣﻴ‪‬ﺖ ﺍﺟﺘﻬﺎﺩ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺳﻮﺃﻝ ﻣﻴﻨﻤﺎﻳﻨﺪ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺍﻭ ﺭﺍ ﻣﻼﻗﺎﺕ ﻧﻨﻤﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪‬ﺮﺣﺎﻝ ﻣﲑﺯﺍﻯ ﻗﻤﻰ ﻭ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﻣﺴﺎﺋﻞ ﻓﻘﻪ ﺷﻴﻌﻰ ﺗﻮﺍﻓﻖ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺍﻳﻦ ﺍﻣﺮ‬
‫ﻣﻮﺟﺐ ﻣﺒﺎﺣﺜﺎﺕ ﮐﺘﱮ ﻣﻴﺎﻥ ﺁﻧﺪﻭ ﮔﺸﺘﻪ ﺍﺳﺖ‪ (١٠) .‬ﺑﺎﺭﻯ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺍﺯ ﻗﻢ ﺑﻪ ﺍﺻﻔﻬﺎﻥ‬
‫ﺭﻓﺖ ﻭ ﲢﺼﻴﻼﺕ ﺧﻮﺩ ﺭﺍ ﺍﺩﺍﻣﻪ ﺩﺍﺩ‪ .‬ﺑﻪ ﻣﻄﺎﻟﻌﺎﺕ ﻓﻠﺴﻔﻰ ﻧﻴﺰ ﭘﺮﺩﺍﺧﺖ ﻭ ﮔﺎﻩ ﺗﺪﺭﻳﺲ ﻓﻠﺴﻔﻪ‬
‫ﻣﻴﻨﻤﻮﺩ‪ (١١).‬ﺑﺮﺧﻰ ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ ﺑﺮﺍﺩﺭﺍﻥ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ‪ ،‬ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﻭ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﻧﻴﺰ ﺩﺭ‬
‫ﻗﻢ ﻭ ﺍﺻﻔﻬﺎﻥ ﳘﺮﺍﻩ ﺍﻭ ﺑﻪ ﲢﺼﻴﻞ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ (١٢) .‬ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﺳﺮﺍﳒﺎﻡ ﺑﻪ ﻋﺮﺍﻕ‬
‫ﻋﺮﺏ ﺷﺘﺎﻓﺘﻨﺪ ﻭ ﻧﺰﺩ ﺑﺰﺭﮔﺎﻥ ﻋﻠﻤﺎﺀ ﺷﻴﻌﻰ ﺑﺘﮑﻤﻴﻞ ﲢﺼﻴﻼﺕ ﺧﻮﻳﺶ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﺍﺯ ﻗﺮﺍﺋﻦ ﺑﺮ‬
‫ﻣﻴﺂﻳﺪ ﮐﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﻭ ﺑﺎﺭ ﺑﻪ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ ﺑﺮﺍﻯ ﺗﮑﻤﻴﻞ ﲢﺼﻴﻼﺕ ﺭﻓﺘﻪ )‪ (١٣‬ﻭ ﺩﺭ ﺑﺎﺭ‬
‫ﺩﻭﻡ ﺍﺯ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﻃﺒﺎﻃﺒﺎﺋﻰ ﺻﺎﺣﺐ ﮐﺘﺎﺏ ﻣﻌﺮﻭﻑ ﺭﻳﺎﺽﺍﳌﺴﺎﺋﻞ )‪ (١٤‬ﺍﺟﺎﺯﻩ ﺍﺟﺘﻬﺎﺩ‬
‫ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻣﺮﺩﻯ ﺳﺨﺘﮕﲑ ﻭ ﺟﺪﻟﯽ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺧﻮﺩ ﮔﻮﻳﺪ ﮐﻪ ﺭﻭﺯﻯ ﺩﺭ‬
‫ﻣﺪﺭﺱ ﺳﻴ‪‬ﺪﻋﻠﯽ ﻃﺒﺎﻃﺒﺎﺋﻰ ﺑﺎ ﺍﺳﺘﺎﺩ ﻣﺒﺎﺣﺜﻪ ﻣﻰ ﳕﻮﺩﻩ ﮐﻪ ﺟﻮﺍﱏ ﻣﺪﺍﺧﻠﻪ ﮐﺮﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﳏﮑﻮﻡ‬
‫ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﮐﻪ ﺍﺯ ﻋﻬﺪﻩ ﺟﻮﺍﺑﮕﻮﺋﻰ ﺑﺮ ﳕﻰﺁﻣﺪﻩ ﻣﺘﻐﻴ‪‬ﺮ ﺷﺪﻩ ﻭ ﺑﻪ ﺟﻮﺍﻥ ﻣﺬﮐﻮﺭ‬
‫ﺍﻫﺎﻧﺖ ﳕﻮﺩﻩ ﻭﻟﯽ ﺯﻭﺩ ﺩﺭﻳﺎﻓﺘﻪ ﮐﻪ ﺁﻥ ﺟﻮﺍﻥ ﺳﻴ‪‬ﺪ ﻣﻬﺪﻯ ﻓﺮﺯﻧﺪ ﺍﺳﺘﺎﺩﺵ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻋﻤﻞ‬
‫ﻣﻮﺭﺩ ﭘﺴﻨﺪ ﺍﺳﺘﺎﺩ ﻭﺍﻗﻊ ﻧﺸﺪﻩ ﻭ ﺍﻭ ﺭﺍ ﺳﺨﺖ ﺗﻮﺑﻴﺦ ﳕﻮﺩﻩ ﺍﺳﺖ‪ (١٥) .‬ﺑﺮﺧﻰ ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻋﻼﻭﻩ ﺑﺮ ﺳﻴ‪‬ﺪﻋﻠﯽﻃﺒﺎﻃﺒﺎﺋﻰ ﺍﺯ ﻓﺮﺯﻧﺪ ﺍﻭ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﻭ ﻧﻴﺰ ﺷﻴﺦ ﺟﻌﻔﺮ ﳒﻔﻰ )‪(١٦‬‬
‫ﺍﺟﺎﺯﻩ ﺍﺟﺘﻬﺎﺩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ (١٧).‬ﻣﻼﹼﳏﻤ‪‬ﺪ ﺗﻘﻰ ﭘﺲ ﺍﺯ ﺍﲤﺎﻡ ﲢﺼﻴﻼﺕ ﺧﻮﺩ ﺩﺭ ﻋﺮﺍﻕ )ﺩﺭ‬
‫ﺳﻔﺮ ﳔﺴﺖ( ﺑﻪﻃﻬﺮﺍﻥ ﺭﻓﺖ ﻭ ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺁﳒﺎ ﺑﺎ ﺑﺮﺍﺩﺭﺍﻥ ﺧﻮﻳﺶ ﻣﻘﻴﻢ ﺷﺪ‪ .‬ﺍﺯ ﺁﳒﺎ ﺑﻮﺩ ﮐﻪ‬
‫ﳎﺪ‪‬ﺩﹰﺍ ﺑﻌﺮﺍﻕ ﺭﻓﺖ ﻭ ﺍﺯ ﺁﻗﺎﺳﻴ‪‬ﺪﻋﻠﯽ ﻃﺒﺎﻃﺒﺎﺋﻰ ﺍﺟﺎﺯﻩ ﺍﺟﺘﻬﺎﺩ ﮔﺮﻓﺖ ﻭ ﺩﻭﺑﺎﺭﻩ ﺑﻄﻬﺮﺍﻥ‬
‫ﺑﺮﮔﺸﺖ‪ .‬ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﺩﺭ ﻃﻬﺮﺍﻥ ﺷﻬﺮﺕ ﻳﺎﻓﺘﻪ ﻭ ﻣﻮﺭﺩ ﺗﻮﺟ‪‬ﻪ ﺩﺭﺑﺎﺭﻳﺎﻥ ﺷﺪﻧﺪ‪ .‬ﺍﻳﻦ ﺑﺮﺍﺩﺭﺍﻥ‬
‫ﺧﺼﻮﺻﹰﺎ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺴﻴﺎﺭ ﺟﺴﻮﺭ ﻭ ﻣﻐﺮﻭﺭ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺍﺳﺘﺎﻥ ﺧﺸﻮﻧﺖ ﺑﺮﺍﺩﺭﺍﻥ ﺩﺭ ﻣﻮﺭﺩ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺟﺪﻟﯽ ﺩﺭ ﺣﻀﻮﺭ ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﺩﺭ ﻏﺎﻟﺐ ﮐﺘﺐ ﺷﺮﺡ ﺍﺣﻮﺍﻝ ﺁﻧﺎﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺧﻼﺻﻪ ﺩﺍﺳﺘﺎﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﻧﺎﻣﻰ ﺍﺯ ﻣﺮﺩﻡ ﻣﺎﺯﻧﺪﺭﺍﻥ ﮐﻪ ﺑﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ‬
‫ﺟﻨﮕﻠﯽ ﺷﻬﺮﺕ ﺩﺍﺷﺖ ﺁﻧﮕﺎﻩ ﮐﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺑﺮﻏﺎﱏ )ﭘﺪﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ( ﺩﺭ ﻗﺰﻭﻳﻦ ﲢﺼﻴﻞ‬
‫ﻣﻘﺪ‪‬ﻣﺎﺕ ﻣﻰﳕﻮﺩﻩ ﻣﻌﻠﹼﻢ ﺍﻭ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﺳﻔﺎﺭ ﺧﻮﺩ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﺎ‬
‫ﳏﻤ‪‬ﺪﻋﻠﯽ ﺟﻨﮕﻠﯽ ﺭﻭﺑﺮﻭ ﺷﺪﻩ ﻭ ﺍﺯ ﺍﻭ ﺧﻮﺷﺶ ﺁﻣﺪﻩ ﻭ ﺑﻪ ﻭﻯ ﻟﻘﺐ ﺟﺪﻟﯽ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺳﺎﳍﺎ‬
‫ﺑﻌﺪ ﻳﮏ ﺑﺎﺭ ﮐﻪ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﺩﺭ ﺣﻀﻮﺭ ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻣﻼﹼﻯ ﺟﺪﻟﯽ ﻧﻴﺰ ﺣﺎﺿﺮ‬
‫ﺑﻮﺩﻩ ﺍﺳﺖ ﺷﺎﻩ ﺍﺯ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ ﺳﻮﺃﻟﯽ ﻣﻴﮑﻨﺪ ﮐﻪ ﺟﻮﺍﺏ ﻣﻴﺪﻫﺪ‪ .‬ﻣﻼﹼﻯ ﺟﺪﻟﯽ ﺑﺮ‬
‫ﭘﺎﺳﺦ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺍﻳﺮﺍﺩ ﻣﻴﮕﲑﺩ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﻪ ﺍﻳﺮﺍﺩ ﺍﻭ ﻧﻴﺰ ﭘﺎﺳﺦ ﻣﻴﺪﻫﺪ‪ .‬ﻭﻟﮑﻦ ﻣﻼﹼﻯ‬
‫ﺟﺪﻟﯽ ﻗﺎﻧﻊ ﻧﺸﺪﻩ ﺑﻪ ﳎﺎﺩﻟﻪ ﺧﻮﻳﺶ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫﺪ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﻳﮕﺮ ﺳﮑﻮﺕ ﻣﻴﮑﻨﺪ‪ .‬ﻭﻟﮑﻦ‬
‫ﺑﺮﺍﺩﺭﺵ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺍﻳﻦ ﺳﮑﻮﺕ ﺭﺍ ﺩﺭ ﳎﻠﺲ ﺳﻠﻄﺎﻥ ﻣﺎﻳﻪ ﺳﺮﺷﮑﺴﺘﮕﻰ ﻣﻴﺒﻴﻨﺪ‪ .‬ﻟﺬﺍ ﺑﺎ‬
‫ﻣﻼﹼﻯ ﺟﺪﻟﯽ ﺑﻪ ﳎﺎﺩﻟﻪ ﻣﻴﭙﺮﺩﺍﺯﺩ‪ .‬ﻣﻼﹼﻯ ﺟﺪﻟﯽ ﮐﻪ ﻣﺮﺩﻯ ﺣﺮﺍﹼﻑ ﺑﻮﺩﻩ ﺩﺭ ﻣﻴﺎﻥ ﮔﻔﺘﮕﻮ ﺑﻪ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪ ﺻﺎﱀ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺗﻮ ﺷﺎﮔﺮﺩ ﻣﻦ ﺑﻮﺩﻩﺍﻯ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﻣﻴﺪﺍﱏ ﺍﺯ ﻣﻦ‬
‫ﺁﻣﻮﺧﺘﻪﺍﻯ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﻧﻴﺰ ﺳﮑﻮﺕ ﻣﻴﮑﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺑﺮﺍﺩﺭ ﮐﻮﭼﮑﺘﺮ ﮐﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ‬
‫ﺑﺮﻏﺎﱏ ﺑﺎﺷﺪ ﲟﻴﺪﺍﻥ ﺁﻣﺪﻩ ﺑﺮ ﻣﻼﹼﻯ ﺟﺪﻟﯽ ﻣﻴﺘﺎﺯﺩ‪ .‬ﮔﻔﺘﮕﻮ ﺷﺪ‪‬ﺕ ﻣﻴﻴﺎﺑﺪ‪ .‬ﺁﻧﺪﻭ ﮐﻪ ﺩﺭ ﺣﻀﻮﺭ‬
‫ﺳﻠﻄﺎﻥ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﺩﻭﺭ ﻧﺸﺴﺘﻪ ﺑﻮﺩﻧﺪ ﺍﻧﺪﮎ ﺍﻧﺪﮎ ﺑﻴﮑﺪﻳﮕﺮ ﻧﺰﺩﻳﮏ ﻣﻴﺸﻮﻧﺪ‪ .‬ﻣﻼﹼﻯ ﺟﺪﻟﯽ‬
‫ﺗﺼﻤﻴﻢ ﻣﻴﮕﲑﺩ ﮐﻪ ﺳﻴﻠﯽ ﺑﺼﻮﺭﺕ ﺑﺮﻏﺎﱏ ﺑﺰﻧﺪ ﻭﻟﯽ ﺑﺮﻏﺎﱏ ﭘﻴﺸﺪﺳﱴ ﮐﺮﺩﻩ ﺳﻴﻠﯽ ﺳﺨﱴ ﺑﺮ‬
‫ﺻﻮﺭﺕ ﺟﺪﻟﯽ ﻣﻴﺰﻧﺪ‪ .‬ﻫﺮ ﺩﻭ ﺑﺮﺧﺎﺳﺘﻪ ﮔﺮﻳﺒﺎﻥ ﻳﮑﺪﻳﮕﺮ ﻣﻴﮕﲑﻧﺪ ﮐﻪ ﻧﺎﮔﺎﻩ ﺳﻠﻄﺎﻥ ﺧﺸﻤﮕﲔ‬
‫ﮔﺮﺩﻳﺪﻩ ﻭ ﺑﺮ ﺳﺮ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﻓﺮﻳﺎﺩ ﻣﻴﺰﻧﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺗﻮﺑﻴﺦ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﻟﺬﺍ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ‬
‫ﳎﻠﺲ ﺭﺍ ﺗﺮﮎ ﳕﻮﺩﻩ ﻭ ﺑﻪ ﺧﺎﻧﻪ ﻣﲑﻭﻧﺪ‪ (١٨) .‬ﺑﺮﺧﻰ ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﺑﺮ ﺍﺛﺮ ﺍﻳﻦ ﺣﺎﺩﺛﻪ ﺷﺎﻩ ﺑﺮ‬
‫ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﺳﺨﺖ ﮔﺮﻓﺘﻪ ﻟﺬﺍ ﺁﻧﺎﻥ ﳎﺒﻮﺭ ﺑﻪ ﺗﺮﮎ ﳎﻠﺲ ﻭ ﺳﭙﺲ ﻃﻬﺮﺍﻥ ﮔﺸﺘﻪﺍﻧﺪ‪(١٩) .‬‬
‫ﺍﻣ‪‬ﺎ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺗﻨﮑﺎﺑﲎ ﮐﻪ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺗﻘﻰ ﺑﺮﻏﺎﱏ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﺍﻭ ﺍﺟﺎﺯﻩ ﺍﺟﺘﻬﺎﺩ ﮔﺮﻓﺘﻪ‬
‫)‪ (٢٠‬ﺩﺭ ﮐﺘﺎﺏ ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﳘﺎﻥ ﺷﺐ ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﺩﺭ ﺧﻮﺍﺏ ﻣﻴﺒﻴﻨﺪ ﮐﻪ‬
‫ﺟﻨﺎﺏ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍﺀ ﺑﺪﻳﻦ ﻋﻤﻞ ﺷﺎﻩ ﺍﻋﺘﺮﺍﺽ ﳕﻮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ ﮐﻪ ﺭﺿﺎﻯ ﺧﺎﻃﺮ ﺑﺮﺍﺩﺭﺍﻥ‬
‫ﺑﺮﻏﺎﱏ ﺭﺍ ﻓﺮﺍﻫﻢ ﮐﺮﺩﻩ ﺑﺪﺍﻧﺎﻥ ﺍﺣﺘﺮﺍﻡ ﳕﺎﻳﺪ‪ .‬ﻟﺬﺍ ﻓﺮﺩﺍﻯ ﺁﻧﺮﻭﺯ ﺷﺎﻩ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﺭﺍ ﻃﻠﺒﻴﺪﻩ‬
‫ﺑﺪﺍﻧﺎﻥ ﳏﺒ‪‬ﺖ ﻭ ﺍﺣﺘﺮﺍﻡ ﻭ "ﻫﺮﻳﮏ ﺭﺍ ﲞﻠﻌﺖ ﻓﺎﺧﺮ ﻭ ﺗﺸﺮﻳﻒ ﻣﻠﻮﮐﺎﻧﻪ ﳐﻠﹼﻊ ﻭ ﻣﺸﺮ‪‬ﻑ" ﻣﻴﺪﺍﺭﺩ‬
‫)ﺹ ‪.(٣٢‬‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ ﺩﺭ ﺣﺎﺩﺛﻪ ﺟﻨﮕﻬﺎﻯ ﺍﻳﺮﺍﻥ ﻭ ﺭﻭﺱ ﺑﺎ ﺳﻴ‪‬ﺪﳏﻤ‪‬ﺪ ﳎﺘﻬﺪ ﻣﻌﺮﻭﻑ ﮐﻪ ﺣﮑﻢ‬
‫ﺟﻬﺎﺩ ﺑﺎ ﺭﻭﺱ ﺻﺎﺩﺭ ﮐﺮﺩﻩ ﺑﻮﺩ ﳘﺮﺍﻩ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺷﮑﺴﺖ ﻧﺎﻳﺐﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﻋﺒ‪‬ﺎﺱ ﻣﲑﺯﺍ ﺭﻭﺯﻯ‬
‫ﻓﺘﺤﻌﻠﯽ ﺷﺎﻩ ﺩﺭ ﻃﻬﺮﺍﻥ ﺩﺭ ﳎﻠﺲ ﻋﻠﻤﺎﺀ ﺳﻮﺃﻝ ﺍﺯ ﺣﻮﺍﺩﺙ ﻭﺍﻗﻌﻪ ﺩﺭ ﺟﻨﮓ ﻭ ﻋﻠﹼﺖ ﺷﮑﺴﺖ‬
‫ﻋﺒ‪‬ﺎﺱ ﻣﲑﺯﺍ ﳕﻮﺩ‪ .‬ﺍﺣﺪﻯ ﭘﺎﺳﺦ ﻧﺪﺍﺩ‪ .‬ﳎﺪﺩﹰﺍ ﺳﻮﺃﻝ ﳕﻮﺩ‪ .‬ﭘﺎﺳﺨﻰ ﻧﺒﻮﺩ‪ ،‬ﺑﺎﺭ ﺳﻮﻡ ﮐﻪ ﭘﺮﺳﺶ‬
‫ﳕﻮﺩ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﮔﻔﺖ ﮐﻪ ﭘﺎﺳﺦ ﻣﻴﺪﻫﺪ ﻭﻟﮑﻦ ﭘﻴﺶ ﺍﺯ ﭘﺎﺳﺨﮕﻮﺋﻰ ﻣﺎﻳﻞ ﺍﺳﺖ ﮐﻪ ﺣﮑﺎﻳﱴ‬
‫ﺭﺍ ﺑﺮﺍﻯ ﺷﺎﻩ ﺑﻴﺎﻥ ﳕﺎﻳﺪ‪ .‬ﺷﺎﻩ ﻣﻮﺍﻓﻘﺖ ﮐﺮﺩ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﮔﻔﺖ ﺩﺭ ﺑﻼﺩ ﺍﺳﺮﺍﺋﻴﻞ ﻋﺎﺑﺪﻯ ﺑﻮﺩ‬
‫ﮐﻪ ﺩﺭ ﺻﻮﻣﻌﻪ ﺑﻪ ﻋﺒﺎﺩﺕ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﮐﻨﺎﺭ ﺁﻥ ﺻﻮﻣﻌﻪ ﺩﺭﺧﱴ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮒ ﺑﻮﺩ ﮐﻪ‬
‫ﮐﺎﺭﻭﺍﻧﻴﺎﻥ ﺩﺭ ﺳﺎﻳﻪ ﺁﻥ ﺍﺳﺘﺮﺍﺣﺖ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺩﺯﺩﺍﻥ ﺭﺍﻩ ﺍﺯ ﭘﻴﺶ ﺩﺭ ﺑﺎﻻﻯ ﺁﻥ ﺩﺭﺧﺖ ﭘﻨﻬﺎﻥ‬
‫ﺷﺪﻩ ﻭ ﻫﻨﮕﺎﻣﻴﮑﻪ ﮐﺎﺭﻭﺍﻧﻴﺎﻥ ﲞﻮﺍﺏ ﻣﲑﻓﺘﻨﺪ ﺍﻣﻮﺍﻝ ﺁﻧﺎﻥ ﺭﺍ ﻏﺎﺭﺕ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﻋﺎﺑﺪ ﻣﺬﮐﻮﺭ ﺑﺮ‬
‫ﺁﻥ ﺷﺪ ﮐﻪ ﺩﺭﺧﺖ ﺭﺍ ﻗﻄﻊ ﳕﺎﻳﺪ ﺗﺎ ﭘﻨﺎﻫﮕﺎﻩ ﺩﺯﺩﺍﻥ ﺧﺮﺍﺏ ﮔﺮﺩﺩ‪ .‬ﭼﻮﻥ ﻧﻴﻤﻰ ﺍﺯ ﺩﺭﺧﺖ ﺭﺍ‬
‫ﺑﺮﻳﺪ ﺷﻴﻄﺎﻥ ﺑﺼﻮﺭﺕ ﺍﻧﺴﺎﱏ ﻇﺎﻫﺮ ﺷﺪ ﻭ ﺑﺎ ﻋﺎﺑﺪ ﺑﻪ ﺳﺘﻴﺰ ﺑﺮﺧﺎﺳﺖ ﻭ ﮐﺸﱴ ﮔﺮﻓﺖ ﻭﻟﯽ‬
‫ﻋﺎﺑﺪ ﭘﲑﻭﺯ ﮔﺸﺖ‪ .‬ﭼﻮﻥ ﻋﺎﺑﺪ ﺧﺴﺘﻪ ﺑﻮﺩ ﺍﲤﺎﻡ ﮐﺎﺭ ﺑﺮﻳﺪﻥ ﺭﺍ ﺑﺮﻭﺯ ﺩﻳﮕﺮ ﻣﻮﮐﻮﻝ ﳕﻮﺩ‪ .‬ﺷﺐ‬
‫ﺑﺎ ﺧﻮﺩ ﺍﻧﺪﻳﺸﻴﺪ ﮐﻪ ﻓﺮﺩﺍ ﺩﺭﺧﺖ ﺭﺍ ﺑﮑﻠﹼﻰ ﻣﻰﺑﺮﻡ ﻭ ﮐﺎﺭﻭﺍﻧﻴﺎﻥ ﺭﺍ ﺍﺯ ﺷ ‪‬ﺮ ﺭﺍﻫﺰﻧﺎﻥ ﺁﺳﻮﺩﻩ‬
‫ﻣﻴﺴﺎﺯﻡ‪ .‬ﭘﺲ ‪‬ﺘﺮ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﮐﺎﺭﻭﺍﻧﻴﺎﻥ ﺑﺮﺍﻯ ﮐﺎﺭﻯ ﮐﻪ ﺍﳒﺎﻡ ﻣﻴﺪﻫﻢ ﺑﺎﺝ ﮔﲑﻡ ﺗﺎ ﳐﺎﺭﺝ‬
‫ﺯﻧﺪﮔﻴﻢ ﺗﺄﻣﲔ ﮔﺮﺩﺩ‪ .‬ﻓﺮﺩﺍﺻﺒﺢ ﭼﻮﻥ ﺑﻪ ﺑﺮﻳﺪﻥ ﻧﻴﻤﻪ ﺩﻳﮕﺮ ﺩﺭﺧﺖ ﻣﺸﻐﻮﻝ ﮔﺸﺖ ﺷﻴﻄﺎﻥ‬
‫ﳎﺪ‪‬ﺩﹰﺍ ﺑﺮ ﺍﻭ ﻇﺎﻫﺮ ﺷﺪ ﺗﺎ ﻣﺎﻧﻊ ﺍﳒﺎﻡ ﮐﺎﺭ ﺷﻮﺩ‪ .‬ﻋﺎﺑﺪ ﺑﺎ ﺷﻴﻄﺎﻥ ﺳﺘﻴﺰﮐﺮﺩ ﻭ ﳎﺪﺩﹰﺍ ﮐﺸﱴ‬
‫ﮔﺮﻓﺖ‪ .‬ﺍﻳﻦ ﺑﺎﺭ ﻋﺎﺑﺪ ﺑﻪ ﺯﻣﲔ ﺧﻮﺭﺩ ﺯﻳﺮﺍ ﻧﻴ‪‬ﺖ ﺍﻭ ﺧﺪﻣﺖ ﻧﺒﻮﺩ ﺑﻞ ﻧﻔﻊ ﺧﻮﻳﺶ ﺭﺍ ﻣﻴﻄﻠﺒﻴﺪ‪.‬‬
‫ﺷﺎﻫﺰﺍﺩﻩ ﻋﺒ‪‬ﺎﺱ ﻣﲑﺯﺍ ﻧﻴﺰ ﺩﺭ ﺁﻏﺎﺯ ﻧﻴ‪‬ﺖ ﺧﺪﻣﺖ ﻭ ﺗﻘﺮ‪‬ﺏ ﺑﻪ ﺑﺎﺭﮔﺎﻩ ﺷﺎﻫﻰ ﺩﺍﺷﺖ ﻟﺬﺍ ﭘﲑﻭﺯ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﻭﻟﮑﻦ ﺑﻌﺪ ﻧﻴ‪‬ﺖ ﺩﻳﮕﺮ ﻳﺎﻓﺖ ﻭ ﺑﺪﺍﻥ ﺭﻭﻯ ﮐﺎﺭﺵ ﺑﺸﮑﺴﺖ ﺍﳒﺎﻣﻴﺪ‪ .‬ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﻭ ﺍﻳﻦ‬
‫ﺳﺨﻦ ﺷﺎﻩ ﺭﺍ ﺧﻮﺵ ﺁﻣﺪ ﻭ ﺑﺪﻭ ﺧﻠﻌﺖ ﺩﺍﺩ‪ (٢١) .‬ﻣﻼﹼﳏﻤ‪‬ﺪ ﺗﻘﻰ ﺑﺴﻴﺎﺭ ﺟﺴﻮﺭ ﻭ ﺣﺎﺿﺮ‬
‫ﺟﻮﺍﺏ ﺑﻮﺩ ﻭ ﳘﲔ ﺣﺎﺿﺮ ﺟﻮﺍﰉ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﳏﻤ‪‬ﺪﺷﺎﻩ ﻧﻴﺰ ﺑﺮﺍﻯ ﺍﻭ ﺧﻠﻌﺖ ﺁﻭﺭﺩﻩ ﺑﻮﺩ‪.‬‬
‫ﺣﺎﺝ ﻣﲑﺯﺍ ﺁﻗﺎﺳﻰ ﺻﺪﺭ ﺍﻋﻈﻢ ﺻﻮﰱ ﺷﺎﻩ )‪ (٢٢‬ﺑﺎ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﺧﺼﻮﺻﹰﺎ ﺣﺎﺝ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﺭ ﻬﻧﺎﻳﺖ ﻋﺪﺍﻭﺕ ﺑﻮﺩ‪ .‬ﻟﺬﺍ ﺑﺮﺧﻰ ﺍﺯ ﺭﺟﺎﻝ ﺩﻭﻟﺖ ﺑﺮﺍﻯ ﺧﻮﺷﺎﻳﻨﺪ ﺍﻭ ﺑﺎ ﺑﺮﺍﺩﺭﺍﻥ‬
‫ﺑﺮﻏﺎﱏ ﳐﺎﻟﻔﺖ ﻣﻰﻭﺭﺯﻳﺪﻧﺪ‪ .‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﺳﻔﺎﺭ ﳏﻤ‪‬ﺪ ﺷﺎﻩ ﺑﻪ ﻗﺰﻭﻳﻦ ﺣﺎﺝ ﻣﲑﺯﺍ ﺁﻗﺎﺳﻰ ﺩﺳﺘﻮﺭ‬
‫ﺩﺍﺩﻩ ﺑﻮﺩ ﮐﻪ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﺍﺯ ﺷﻬﺮ ﺧﺎﺭﺝ ﺷﻮﻧﺪ ﺗﺎ ﺑﺎ ﭘﺎﺩﺷﺎﻩ ﺭﻭﺑﺮﻭ ﻧﺸﻮﻧﺪ‪ .‬ﺍﻣ‪‬ﺎ ﺑﺮﺍﺩﺭﺍﻥ ‪‬ﺮ‬
‫ﺗﺪﺑﲑﻯ ﺑﻮﺩ ﺩﺭ ﺷﻬﺮ ﻣﺎﻧﺪﻧﺪ ﺗﺎ ﲝﻀﻮﺭ ﺷﺎﻩ ﺭﺳﻨﺪ‪ .‬ﭼﻮﻥ ﳊﻈﺎﺗﻰ ﺩﺭ ﺣﻀﻮﺭ ﭘﺎﺩﺷﺎﻩ ﺑﻮﺩﻧﺪ‬
‫ﭘﺮﺩﻩﺩﺍﺭ ﳎﻠﺲ ﺑﺪﺍﻧﺎﻥ ﺍﺷﺎﺭﻩ ﮐﺮﺩ ﮐﻪ ﳏﻔﻞ ﺭﺍ ﺗﺮﮎ ﳕﺎﻳﻨﺪ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﺭ ﺁﻥ ﺣﺎﻝ ﺟﺮﺁﺕ‬
‫ﮐﺮﺩﻩ ﺑﻌﺮﺽ ﺷﺎﻩ ﺭﺳﺎﻧﻴﺪ ﮐﻪ ﻣﺎ ﺭﺍ ﻣﻄﻠﱮ ﺍﺳﺖ ﮐﻪ ﻣﻴﺨﻮﺍﻫﻴﻢ ﻣﻌﺮﻭﺽ ﺩﺍﺭﱘ ﻭﻟﮑﻦ ﭘﺮﺩﻩﺩﺍﺭ‬
‫ﺍﺷﺎﺭﻩ ﻣﻴﮑﻨﺪ ﮐﻪ ﳎﻠﺲ ﺭﺍ ﺗﺮﮎ ﳕﺎﺋﻴﻢ‪ .‬ﺷﺎﻩ ﺧﺸﻤﮕﲔ ﮔﺮﺩﻳﺪ ﻭ ﺑﻪ ﭘﺮﺩﻩﺩﺍﺭ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﮐﻪ‬
‫ﺧﺎﻣﻮﺵ ﺑﺎﺷﺪ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻣﻌﺮﻭﺽ ﺩﺍﺷﺖ ﭼﻮﻥ ﺑﺮﺍﺩﺭﺍﻥ ﺣﻀﺮﺕ ﻳﻮﺳﻒ ﮐﻨﻌﺎﱏ ﻳﻮﺳﻒ ﺭﺍ‬
‫ﺑﻪ ﺷﺨﺼﻰ ﻣﺼﺮﻯ ﻓﺮﻭﺧﺘﻪ ﻣﺼﺮﻳﺎﻥ ﺍﻭ ﺭﺍ ﺩﺭ ﺯﳒﲑ ﮐﺮﺩﻩ ﺭﻭﺍﻧﻪ ﻣﺼﺮ ﳕﻮﺩﻧﺪ‪ .‬ﻳﻘﻠﻮﺱ ﻧﺎﻣﻰ ﺭﺍ‬
‫ﮐﻪ ﻏﻼﻡ ﺳﻴﺎﻩ ﻭ ﺯﺷﺖ ﺭﻭﻯ ﻭ ﺯﺷﺖ ﺧﻮﻯ ﺑﻮﺩ ﺳﺮﭘﺮﺳﺖ ﻳﻮﺳﻒ ﺳﺎﺧﺘﻨﺪ ﻭ ﺍﻭ ﺑﺴﻴﺎﺭ‬
‫ﺳﺨﺘﮕﲑ ﺑﻮﺩ‪ .‬ﭼﻮﻥ ﮐﺎﺭﻭﺍﻧﻴﺎﻥ ﺑﻪ ﮔﻮﺭﺳﺘﺎﻥ ﺁﻝﻳﻌﻘﻮﺏ ﺭﺳﻴﺪﻧﺪ ﻳﻮﺳﻒ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺷﺘﺮ ﺑﺰﻳﺮ‬
‫ﺍﻧﺪﺍﺧﺖ ﻭ ﺑﺮ ﺳﺮ ﮔﻮﺭ ﻣﺎﺩﺭﺵ ﺭﺍﺣﻴﻞ ﺭﻓﺖ ﻭ ﺑﻪ ﮔﺮﻳﻪ ﻭ ﺯﺍﺭﻯ ﭘﺮﺩﺍﺧﺖ‪ .‬ﭼﻮﻥ ﻳﻘﻠﻮﺱ‬
‫ﻳﻮﺳﻒ ﺭﺍ ﺑﺮ ﺑﺎﻻﻯ ﺷﺘﺮ ﻧﺪﻳﺪ ﺑﻪ ﺟﺴﺘﺠﻮ ﭘﺮﺩﺍﺧﺖ ﺗﺎ ﺍﻭ ﺭﺍ ﺑﺮ ﺳﺮ ﮔﻮﺭ ﻣﺎﺩﺭ ﻳﺎﻓﺖ‪ .‬ﺳﻴﻠﯽ‬
‫ﺳﺨﱴ ﺑﺼﻮﺭﺕ ﻳﻮﺳﻒ ﺯﺩ‪ .‬ﺣﻀﺮﺕ ﻳﻮﺳﻒ ﺩﺳﺖ ﺑﻪ ﺩﺭﮔﺎﻩ ﺍﳍﻲ ﺩﺭﺍﺯ ﻭ ﺁﻏﺎﺯ ﺗﻀﺮ‪‬ﻉ ﻭ‬
‫ﺯﺍﺭﻯ ﳕﻮﺩ‪ .‬ﻧﺎﮔﺎﻩ ﺩﺭﻳﺎﻯ ﻗﻬﺮ ﺍﳍﻲ ﺑﻪ ﺗﻼﻃﻢ ﺁﻣﺪ‪ .‬ﺯﻟﺰﻟﻪ ﭘﺪﻳﺪ ﮔﺸﺖ ﻭ ﺑﺎﺩﻫﺎ ﲝﺮﮐﺖ ﺩﺭ ﺁﻣﺪ‪.‬‬
‫ﺑﻪ ﺟﱪﺋﻴﻞ ﺧﻄﺎﺏ ﺷﺪ ﮐﻪ ﺯﻟﺰﻟﻪ ﻭ ﺑﺎﺩ ﺭﺍ ﺁﻧﭽﻨﺎﻥ ﺷﺪﻳﺪ ﳕﺎﻳﺪ ﮐﻪ ﮐﺎﺭﻭﺍﻧﻴﺎﻥ ﺣﲑﺍﻥ ﻭ‬
‫ﺳﺮﮔﺮﺩﺍﻥ ﻭ ﭘﺮﻳﺸﺎﻥ ﮔﺮﺩﻧﺪ‪ .‬ﭼﻮﻥ ﮐﺎﺭﻭﺍﻧﻴﺎﻥ ﭼﻨﲔ ﺩﻳﺪﻧﺪ ﺩﺍﻧﺴﺘﻨﺪ ﮐﻪ ﳘﻪ ﺍﻳﻦ ﻋﺬﺍ‪‬ﺎ ﺍﺯ‬
‫ﺳﺘﻤﻰ ﺑﻮﺩ ﮐﻪ ﺑﺮ ﻳﻮﺳﻒ ﺭﻓﺖ ﻟﺬﺍ ﺩﺳﺖ ﺑﺪﺍﻣﺎﻥ ﺍﻭ ﺷﺪﻧﺪ ﺗﺎ ﺩﻋﺎ ﳕﺎﻳﺪ ﻭ ﺍﻧﻘﻼﺑﺎﺕ ﺑﺮ ﻃﺮﻑ‬
‫ﮔﺮﺩﺩ‪ .‬ﻳﻮﺳﻒ ﻧﻴﺰ ﭼﻨﺎﻥ ﮐﺮﺩ ﮐﻪ ﺁﻧﺎﻥ ﺍﺳﺘﺪﻋﺎ ﳕﻮﺩﻧﺪ‪ .‬ﻓﺮﺷﺘﮕﺎﻥ ﺁﲰﺎﻥ ﺑﻪ ﺑﺎﺭﮔﺎﻩ ﺍﳍﻲ‬
‫ﻣﻌﺮﻭﺽ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺑﺎﺭ ﺧﺪﺍﻳﺎ ﺑﺮﺍﺩﺭﺍﻥ ﻳﻮﺳﻒ ﺍﻳﻦ ﳘﻪ ﺑﺮ ﻭﻯ ﺳﺘﻢ ﳕﻮﺩﻧﺪ‪ ،‬ﺍﻭ ﺭﺍ ﺩﺭ ﭼﺎﻩ‬
‫ﺍﻧﺪﺍﺧﺘﻨﺪ‪ ،‬ﺑﺮﻫﻨﻪ ﳕﻮﺩﻧﺪ ﻭ ﺳﺮﺍﳒﺎﻡ ﺍﻭ ﺭﺍ ﻓﺮﻭﺧﺘﻨﺪ ﻭﻟﮑﻦ ﺗﺎ ﺍﻳﻦ ﺩﻡ ﺑﺮ ﺁﻧﺎﻥ ﺧﺸﻢ ﻧﻔﺮﻣﻮﺩﻩﺍﻯ‬
‫ﭼﻪ ﺷﺪ ﮐﻪ ﺑﺎ ﻳﮏ ﺳﻴﻠﯽ ﻳﻘﻠﻮﺱ ﺍﻳﻦ ﳘﻪ ﺑﻼﻳﺎ ﺑﺮ ﻣﺼﺮﻳﺎﻥ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩﻯ؟ ﺧﻄﺎﺏ ﺍﺯ ﺩﺭﮔﺎﻩ‬
‫ﺍﳍﻲ ﺭﺳﻴﺪ ﮐﻪ ﺑﺮﺍﺩﺭﺍﻥ ﻳﻮﺳﻒ ﭼﻮﻥ ﭘﻴﻐﻤﱪﺯﺍﺩﻩﺍﻧﺪ ﻭﻟﮑﻦ ﻳﻘﻠﻮﺱ ﺷﺨﺺ ﺑﻴﮕﺎﻧﻪ ﰉﻣﺎﻳﻪﺍﻳﺴﺖ‬
‫ﻭ ﭼﻮﻥ ﺑﺼﻮﺭﺕ ﺣﻀﺮﺕ ﻳﻮﺳﻒ ﺳﻴﻠﯽ ﺯﺩﻩ ﻭ ﮐﺎﺭﻭﺍﻧﻴﺎﻥ ﳑﺎﻧﻌﺖ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ ﺍﻳﻦ ﺑﻼﻳﺎ ﺑﺮ ﺁﻧﺎﻥ‬
‫ﻧﺎﺯﻝ ﳕﻮﺩﱘ ﺗﺎ ﺩﺭﺱ ﻋﱪﺗﻰ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﭘﻰ ﻧﻘﻞ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﲝﻀﻮﺭ ﳏﻤ‪‬ﺪ ﺷﺎﻩ‬
‫ﻣﻌﺮﻭﺽ ﺩﺍﺷﺖ ﺍﻯﺳﻠﻄﺎﻥ ﺗﻮﺭﺍ ﺑﺮﻣﺎﺣﮑﻤﻰﺑﺎﺷﺪ ﺭﻭﺍﺳﺖ ﻭﲜﺎﻥ ﻣﻨ‪‬ﺖ ﺩﺍﺭﱘ ﻟﻴﮑﻦ ﺍﺯ ﻳﻘﻠﻮﺱ‬
‫ﺯﻣﺎﻥ ﮐﻪ ﻏﻼﻡ ﺣﺎﺝ ﻣﲑﺯﺍ ﺁﻗﺎﺳﻰ ﺑﺎﺷﺪ ﺳﺘﻢ ﳕﻰﭘﺬﻳﺮﱘ‪ .‬ﻣﲑﺯﺍ ﺁﻗﺎﺳﻰ ﺣﮑﻢ ﮐﺮﺩﻩ ﮐﻪ ﺣﺘ‪‬ﻰ ﻣﺎ‬
‫ﺭﺍ ﺍﺯ ﺍﻳﺮﺍﻥ ﺍﺧﺮﺍﺝ ﳕﺎﻳﻨﺪ‪ .‬ﺍﮔﺮ ﺣﮑﻢ ﺍﺧﺮﺍﺝ ﺑﺪﺳﺘﻮﺭ ﺳﻠﻄﺎﻥ ﺍﺳﺖ ﺑﺎﮐﻰ ﻧﻴﺴﺖ ﻭ ﲜﺎﻥ‬
‫ﺧﺮﻳﺪﺍﺭﱘ‪ .‬ﳏﻤ‪‬ﺪ ﺷﺎﻩ ﺍﺯ ﺳﺨﻦ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺳﺨﺖ ﻣﺘﺄﺛﹼﺮ ﻭ ﺍﺯ ﻋﻤﻞ ﭘﺮﺩﻩﺩﺍﺭ ﻣﺘﻐﻴ‪‬ﺮ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﺑﺎﻋﺰﺍﺯ ﺑﺮﺍﺩﺭﺍﻥ ﭘﺮﺩﺍﺧﺖ ﻭ ﺁﻧﺎﻥ ﺍﺯ ﳏﻀﺮ ﭘﺎﺩﺷﺎﻩ ﺭﺍﺿﻰ ﻭ ﺧﺸﻨﻮﺩ ﺑﺮﻭﻥ ﺁﻣﺪﻧﺪ‪ .‬ﺯﻳﺮﺍ ﭘﺎﺩﺷﺎﻩ‬
‫ﺭﺍ ﺍﺯ ﺁﻏﺎﺯ ﻧﻮﺟﻮﺍﱏ ﺑﺪﺍﻧﺎﻥ ﺗﻌﻠﹼﻖ ﳐﺼﻮﺹ ﺑﻮﺩ‪(٢٣) .‬‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﺭ ﺩﻓﺎﻉ ﺍﺯ ﻧﻈﺮﻳ‪‬ﺎﺕ ﻭ ﻓﺘﺎﻭﻯ ﺧﻮﺩ ﻧﻴﺰ ﺑﺴﻴﺎﺭ ﻏﻴﻮﺭ ﻭ ﺟﺴﻮﺭ ﺑﻮﺩ‪ .‬ﻳﮏ ﺑﺎﺭ‬
‫ﻓﺘﻮﺍﺋﻰ ﺩﺍﺩﻩ ﺑﻮﺩ ﮐﻪ ﺑﺮ ﺧﻼﻑ ﻧﻈﺮ ﳎﺘﻬﺪﻳﻦ ﺩﻳﮕﺮ ﺑﻮﺩ ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﺩﺭﺵ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺑﺎ ﻓﺘﻮﺍﻯ‬
‫ﻭﻯ ﻣﻮﺍﻓﻘﺖ ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﺁﻥ ﺑﺎﺏ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﺑﺎ ﻓﺘﻮﺍﻯ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻣﻮﺍﻓﻖ ﻧﺒﻮﺩ ﻭ‬
‫ﳘﻪ ﻋﻠﻤﺎﺀ ﻗﺰﻭﻳﻦ ﺑﺎ ﺭﺃﻯ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻣﻮﺍﻓﻘﺖ ﮐﺮﺩﻧﺪ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﳎﻠﺴﻰ ﺁﺭﺍﺳﺖ ﻭ ﺩﺭ‬
‫ﺁﻥ ﳎﻠﺲ ﻋﻠﻤﺎﺀ ﺑﺎ ﻭﻯ ﺑﻪ ﻣﻨﺎﻇﺮﻩ ﻭ ﻣﺒﺎﺣﺜﻪ ﻭ ﻣﺸﺎﺟﺮﻩ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭﻟﻴﮑﻦ ﻫﻴﭻ ﻳﮏ ﺑﺮ ﻭﻯ ﻏﻠﺒﻪ‬
‫ﻧﻴﺎﻓﺘﻨﺪ‪ .‬ﻋﻠﻤﺎﺀ ﻗﺰﻭﻳﻦ ﺍﺯ ﺩﻳﮕﺮ ﻋﻠﻤﺎﺀ ﺍﻳﺮﺍﻥ ﺍﺳﺘﻔﺘﺎﺀ ﳕﻮﺩﻧﺪ )ﻓﺘﻮﻯ ﻭ ﻳﺎ ﻧﻈﺮ ﺧﻮﺍﺳﺘﻨﺪ( ﺁﻧﺎﻥ ﻧﻴﺰ‬
‫ﻋﻠﻴﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻧﻈﺮ ﺩﺍﺩﻧﺪ‪ .‬ﺣﺘ‪‬ﻰ ﺣﺠ‪‬ﺔﺍﻻﺳﻼﻡ ﺣﺎﺝ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﺑﺎﻗﺮ ﺷﻔﱴ )ﺭﺷﱴ( ﺩﺭ‬
‫ﺍﺻﻔﻬﺎﻥ ﮐﻪ ﺍﺷﻬﺮ ﳎﺘﻬﺪﻳﻦ ﺍﻳﺮﺍﻥ ﺑﻮﺩ ﻓﺘﻮﺍﻯ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺭﺍ ﺭ ‪‬ﺩ ﳕﻮﺩ ﻭ ﺭﺳﺎﻟﻪﺍﻯ ﺩﺭ ﺭ ‪‬ﺩ ﻧﻈﺮ ﺍﻭ‬
‫ﻧﮕﺎﺷﺖ ﻭﻟﮑﻦ ﺣﺮﻳﻒ ﻧﺎﻣﱪﺩﻩ ﻧﮕﺸﺖ ﻭ ﺑﻪ ﻭﺍﻗﻊ ﻏﻠﺒﻪ ﻧﻴﺎﻓﺖ‪ .‬ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪﻃﺒﺎﻃﺒﺎﺋﻰ ﻓﺮﺯﻧﺪ‬
‫ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﻃﺒﺎﻃﺒﺎﺋﻰ ﻧﻴﺰ ﻋﻠﻴﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻧﻈﺮ ﺩﺍﺩ ﻭ ﻣﻼﹼﺋﻰ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪﮔﻰ ﺧﻮﻳﺶ ﺑﻪ ﻗﺰﻭﻳﻦ‬
‫ﻓﺮﺳﺘﺎﺩ ﮐﻪ ﻓﺘﻮﺍﻯ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺭﺍ ﺑﺎﻃﻞ ﳕﺎﻳﺪ ﻭ ﺣﮑﻢ ﺳ‪‬ﻴﺪ ﳏﻤ‪‬ﺪ ﺭﺍ ﺍﺟﺮﺍﺀ ﳕﺎﻳﺪ‪ .‬ﺍﻣ‪‬ﺎ ﻫﻨﻮﺯ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻗﺎﻧﻊ ﻧﺒﻮﺩ ﻭ ﺭﺳﺎﻟﻪ ﻋﻠﻴﻪ ﻓﺘﻮﺍﻯ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﻧﻮﺷﺖ ﻭ ﺩﺭ ﺗﺄﻟﻴﻔﺎﺕ ﺧﻮﻳﺶ ﺍﺯ ﻧﻈﺮ‬
‫ﺧﻮﺩ ﺩﻓﺎﻉ ﳕﻮﺩ‪.‬‬
‫ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ ﺩﺭ ﺁﻏﺎﺯ ﳕﺎﺯ ﲨﺎﻋﺖ ﺭﺍ ﺩﺭ ﻗﺰﻭﻳﻦ ﺣﺎﺝ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪﺗﻘﻰ ﺍﻣﺎﻡ ﲨﻌﻪ )‪ (٢٤‬ﺑﺎﳒﺎﻡ‬
‫ﻣﲑﺳﺎﻧﺪ ﻭﻟﮑﻦ ﻣﻼﹼﳏﻤﺨ‪‬ﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ ﺑﻪ ﺣﺮﻣﺖ ﳕﺎﺯ ﲨﺎﻋﺖ ﺩﺭ ﺯﻣﺎﻥ ﻏﻴﺒﺖ ﺣﻀﺮﺕ ﻗﺎﺋﻢ‬
‫ﺍﻋﺘﻘﺎﺩ ﺩﺍﺷﺖ ﻭ ﻫﻮﺍﺧﻮﺍﻫﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺣﻀﻮﺭ ﺩﺭ ﳕﺎﺯ ﲨﺎﻋﺖ ﻣﻨﻊ ﻣﻴﻨﻤﻮﺩ‪ .‬ﻳﮏ ﺑﺎﺭ ﮐﻪ‬
‫ﺣﺎﺝ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﺗﻘﻰ ﺭﺍ ﺑﺎ ﺑﺮﺧﻰ ﺍﺯ ﻣﺮﺩﻡ ﻗﺰﻭﻳﻦ ﮐﺪﻭﺭﺗﻰ ﭘﻴﺶ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﳕﺎﺯ ﲨﺎﻋﺖ ﺣﺎﺿﺮ‬
‫ﻧﺸﺪﻩ ﺑﻮﺩ ﻣﻼﹼﳏﻤﺨ‪‬ﺪﺗﻘﻰ ﰉﺩﺭﻧﮓ ﺩﺭ ﻣﺴﺠﺪ ﺣﺎﺿﺮ ﺷﺪﻩ ﻭ ﺍﻣﺎﻣﺖ ﳕﺎﺯ ﲨﻌﻪ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺑﻮﺩ‪.‬‬
‫ﺍﺯ ﺁﻥ ﭘﺲ ﻣﻨﺼﺐ ﺍﻣﺎﻣﺖ ﲨﻌﻪ ﺭﺍ ﺗﺼﺮ‪‬ﻑ ﮐﺮﺩﻩ ﻭ ﺩﻳﮕﺮ ﻣﻴﺪﺍﱏ ﺑﻪ ﺣﺎﺝ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪﺗﻘﻰ ﻧﺪﺍﺩﻩ‬
‫ﺑﻮﺩ‪ .‬ﮔﻮﻳﻨﺪ ﺭﻭﺯﻯ ﺍﻣﺎﻡ ﲨﻌﻪ ﺳﺎﺑﻖ )ﺣﺎﺝ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪﺗﻘﻰ( ﻭ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﺭ ﳎﻠﺴﻰ ﺭﻭﺑﺮﻭ‬
‫ﺷﺪﻩﺍﻧﺪ ﻭ ﺣﺎﺝ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﮔﻔﺘﻪ ﺍﺳﺖ ﮐﻪ ﺁﻥ ﭼﻪ ﺣﮑﻢ ﺍﺳﻼﻣﻰ ﺍﺳﺖ ﮐﻪ‬
‫ﺍﻣﺮﻭﺯ ﺣﺮﺍﻡ ﺍﺳﺖ ﻭ ﻳﮏ ﻫﻔﺘﻪ ﺩﻳﮕﺮ ﺣﻼﻝ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻫﺮﭼﻪ ﺍﻧﺪﻳﺸﻪ ﳕﻮﺩ ﭘﺎﺳﺨﻰ ﻧﻴﺎﻓﺖ‪.‬‬
‫ﺣﺎﺝ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪﺗﻘﻰ ﮔﻔﺖ ﮐﻪ ﺁﻥ ﳕﺎﺯ ﲨﺎﻋﺖ ﺍﺳﺖ ﮐﻪ ﭼﻮﻥ ﻣﻦ ﺑﭙﺎﻯ ﻣﻴﺪﺍﺷﺘﻢ ﺣﺮﺍﻡ ﺑﻮﺩ ﻭ‬
‫ﺍﻳﻨﮏ ﮐﻪ ﺗﻮ ﻣﻨﺼﺐ ﺍﻣﺎﻣﺖ ﲨﻌﻪ ﺭﺍ ﺗﺼﺮ‪‬ﻑ ﮐﺮﺩﻩﺍﻯ ﺣﻼﻝ ﺍﺳﺖ‪(٢٥) .‬‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﻓﺘﺎﻭﻯ ﺧﻮﺩ ﺑﮑﻠﹼﻰ ﺑﺎ ﻓﻘﻬﺎﺀ ﺩﻳﮕﺮ ﳐﺎﻟﻔﺖ ﮐﺮﺩﻩ ﮐﻪ ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﺁﻥ‬
‫ﻓﺘﺎﻭﻯ ﺩﺭ ﻣﺘﻮﻥ ﺁﺛﺎﺭ ﺧﻮﺩ ﺍﻭ ﻭ ﻳﺎ ﮐﺘﺐ ﺗﺎﺭﳜﻴ‪‬ﻪ ﻭ ﻓﻘﻬﻴ‪‬ﻪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﻣﺜﺎﻝ ﺍﮔﺮ ﭼﻪ ﺳﺎﳍﺎ‬
‫ﺑﺎ ﻏ‪‬ﻨﺎﺀ ﺩﺭ ﺗﺸﺒﻴﻪ ﻭ ﺗﻌﺒﻴﻪ ﻭ ﺗﻌﺰﻳﻪ ﳐﺎﻟﻒ ﺑﻮﺩ ﻭﻟﮑﻦ ﺑﺮ ﺍﺛﺮ ﺩﻳﺪﻥ ﻳﮏ ﺭﺅﻳﺎ )ﭼﻨﺎﻧﮑﻪ ﺧﻮﺩ‬
‫ﻣﺪ‪‬ﻋﻰ ﺍﺳﺖ( ﻧﻈﺮﺵ ﺩﮔﺮﮔﻮﻥ ﮔﺸﺖ‪ .‬ﮔﻮﻳﻨﺪ ﺷﱮ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪ ﮐﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﮐﺮﻡ‬
‫ﺑﺎﻭ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ‪ :‬ﺍﻯ ﺁﺧﻮﻧﺪ ﻏ‪‬ﻨﺎ ﺩﺭ ﻣﺮﺍﺛﻰ ﺍﻣﺎﻡ ﺣﺴﲔ ﺟﺎﺋﺰ ﺍﺳﺖ‪ .‬ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﻨﻊ‬
‫ﻣﮑﻦ‪ .‬ﺍﺯ ﺁﻥ ﭘﺲ ﻏ‪‬ﻨﺎ ﺭﺍ ﺩﺭ ﺫﮐﺮ ﻣﺼﻴﺒﺖ ﺟﺎﺋﺰ ﻣﻴﺪﺍﻧﺴﺖ‪ (٢٦) .‬ﺍﺯ ﲨﻠﻪ ﻓﺘﺎﻭﻯ ﺍﻭ ﺁﻥ ﺑﻮﺩ‬
‫ﮐﻪ ﻣﻴﮕﻔﺖ ﺣﺎﮐﻢ ﺷﺮﻉ ﻣﻴﺘﻮﺍﻧﺪ ﺍﺯ ﻣﺮﺩﻡ ﺍﺟﺮﺕ ﮔﲑﺩ ﻭ ﻣﮑﺮ‪‬ﺭ ﺩﺭ ﺑﺎﻻﻯ ﻣﻨﱪ ﻣﻴﮕﻔﺖ ﮐﻪ‪:‬‬
‫"ﺑﺮ ﻣﻦ ﺣﮑﻢ ﮐﺮﺩﻥ ﻻﺯﻡ ﺍﺳﺖ‪ ،‬ﻟﻴﮑﻦ ﻧﻮﺷﱳ ﻻﺯﻡ ﻧﻴﺴﺖ ﻭ ﺑﺮﺍﻯ ﻧﻮﺷﱳ ﺍﺟﺮﺕ ﻣﻴﮕﲑﻡ ‪".‬‬
‫ﺑﺪﻳﻦ ﺭﻭﻯ ﻣﺮﺩﻡ ﻣﻴﮕﻔﺘﻨﺪ ﮐﻪ ﻧﺎﻣﱪﺩﻩ ﺭﺷﻮﻩ ﻣﻴﮕﲑﺩ‪ (٢٧) .‬ﭘﺮﻭﻓﺴﻮﺭ ﺑﺮﺍﻭﻥ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ ﺧﻮﺩ ﺭﺍ ﺍﻋﻠﻢ ﳎﺘﻬﺪﻳﻦ ﺯﻣﺎﻥ ﺧﻮﻳﺶ ﻣﻴﺪﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ (٢٨) .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ‬
‫ﻣﺮﺩﻯ ﻇﺎﱂ‪ ،‬ﻣﻐﺮﻭﺭ‪ .‬ﳉﺒﺎﺯ ﻭ ﺑﺪ ﺩﻫﻦ ﺑﻮﺩ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﺳﺎﳍﺎ ﲢﺼﻴﻼﺕ ﺩﻳﻨﻴ‪‬ﻪ ﮐﺮﺩﻩ ﺑﻮﺩ ﻗﺸﺮﻯ‬
‫ﺑﻮﺩ‪ .‬ﰉ ﺗﺮﺩﻳﺪ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ )ﺹ ‪ (٣٠٢‬ﺩﺭ‬
‫ﺧﺼﻮﺹ ﺍﻭ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ "ﻇﺎﱂ ﺟﻬﻮﻝ" ﻣﻴﺘﻮﺍﻧﺪ ﺟﺎﻣﻊ ﳘﻪ ﻣﻌﺎﻳﺐ ﺍﻭ ﺑﺎﺷﺪ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﻣﻼﹼﳏﻤ‪‬ﺪ‬
‫ﺻﺎﱀ ﺑﺮﻏﺎﱏ ﺑﺮﺍﺩﺭ ﺍﻭ )ﭘﺪﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ( ﺍﺯ ﺍﻋﻠﻢ ﻋﻠﻤﺎﺀ ﻭ ﻓﻘﻬﺎﺀ ﺯﻣﺎﻥ ﺧﻮﻳﺶ ﺑﻮﺩ ﻭ ﳘﻮﺍﺭﻩ‬
‫ﳏﺒ‪‬ﺖ ﻭ ﺍﻟﺘﻔﺎﺕ ﮐﺮﺩﻩ ﺍﺯ ﺑﺮﺍﺩﺭ ﺧﻮﺩ ﲪﺎﻳﺖ ﻣﻴﻨﻤﻮﺩ ﻣﻼﹼﳏﻤﺨ‪‬ﺪﺗﻘﻰ ﺍﻭ ﺭﺍ ﻧﺰﺩ ﺩﻳﮕﺮﺍﻥ "ﮐﻮﺩﻥ‬
‫ﻼ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ )ﺩﺍﺋﻰ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ( ﮐﻪ‬ ‫ﻭ ﻗﻠﻴﻞ ﺍﻻﺩﺭﺍﮎ" ﻣﻴﺨﻮﺍﻧﺪ‪ (٢٩) .‬ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﻣﺮﺩﻯ ﺑﺴﻴﺎﺭ ﻓﺎﺿﻞ ﻭ ﳎﺘﻬﺪﻯ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻋﻠﻤﺎﻯ ﺍﺻﻮﻟﯽ ﻭ ﺍﺧﺒﺎﺭﻯ ﺧﺼﻮﺻﹰﺎ ﺷﻴﺨﻰ ﺑﻮﺩ ﻭ‬
‫ﳘﻮﺍﺭﻩ ﺍﺯ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﲪﺎﻳﺖ ﻣﻴﻨﻤﻮﺩ ﻭ ﺩﺭ ﺁﻏﺎﺯ ﺍﺳﺒﺎﺏ ﺍﺷﺘﻬﺎﺭ ﺍﻭ ﺭﺍ ﻓﺮﺍﻫﻢ ﻓﺮﻣﻮﺩ)‪(٣٠‬‬
‫ﻣﻮﺭﺩ ﻧﻔﺮﺕ ﻭ ﳐﺎﻟﻔﺖ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﻮﺩ‪ .‬ﻳﮑﻰ ﺍﺯ ﻋﻠﻞ ﮐﺪﻭﺭﺕ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ‬
‫ﻃﺒﺎﻃﺒﺎﺋﻰ ﻓﺮﺯﻧﺪ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﻃﺒﺎﻃﺒﺎﺋﻰ ﭼﻮﻥ ﺩﺭ ﺍﻭﺍﺋﻞ ﺍﺷﺘﻬﺎﺭ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﺑﻪ ﻗﺰﻭﻳﻦ ﺁﻣﺪ‬
‫ﺑﺮﺧﻰ ﺍﺯ ﻋﻠﻤﺎﺀ ﺍﺯ ﻣﻘﺎﻣﺎﺕ ﻋﻠﻤﻰ ﻭ ﺍﺟﺘﻬﺎﺩ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﺍﺯ ﻭﻯ ﺳﻮﺃﻻﺗﻰ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺑﺮﺍﻯ‬
‫ﻣﺜﺎﻝ ﺷﺨﺼﻰ ﺍﺯ ﺍﻭ ﭘﺮﺳﻴﺪ ﮐﻪ ﺁﻳﺎ ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ )ﭘﺪﺭ ﻃﺎﻫﺮﻩ( ﳎﺘﻬﺪ ﺍﺳﺖ ﻳﺎ ﻧﻪ؟‬
‫ﺗﺼﺮﻳﺢ ﺑﺮ ﺍﺟﺘﻬﺎﺩ ﺍﻭ ﳕﻮﺩ‪ .‬ﭼﻮﻥ ﺍﺯ ﺍﺟﺘﻬﺎﺩ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﭘﺮﺳﻴﺪ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﭘﺎﺳﺦ ﺻﺮﳛﻰ ﻧﺪﺍﺩ‬
‫ﻭﻟﮑﻦ ﮔﻔﺖ ﮐﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻣﺮﺩ ﻓﺎﺿﻠﯽ ﺍﺳﺖ‪ .‬ﺳﺎﺋﻞ ﭼﻨﲔ ﺷﻬﺮﺕ ﺩﺍﺩ ﮐﻪ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﮔﻔﺘﻪ‬
‫ﺍﺳﺖ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﳎﺘﻬﺪ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﺁﻧﮑﻪ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﭼﻨﲔ ﻣﻄﻠﱮ ﺭﺍ ﻋﻨﻮﺍﻥ ﻧﮑﺮﺩﻩ ﺑﻮﺩ‪.‬‬
‫ﭼﻮﻥ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﺍﺯ ﺟﺮﻳﺎﻥ ﺁﮔﺎﻫﻰ ﻳﺎﻓﺖ ﺑﻪ ﺳﺎﺋﻞ ﺩﺭ ﺣﻀﻮﺭ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﺍﻋﺘﺮﺍﺽ‬
‫ﳕﻮﺩ ﻭ ﻓﺮﻣﻮﺩ ﭼﺮﺍ ﭼﻨﲔ ﺳﺨﲎ ﺭﺍ ﺷﺎﻳﻊ ﮐﺮﺩﻩﺍﻯ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﭘﺲ ﺍﺯ ﺍﻃﹼﻼﻉ ﺍﺯ ﺟﺮﻳﺎﻥ ﺍﻣﺮ‬
‫ﺑﺴﻴﺎﺭ ﺁﺯﺭﺩﻩ ﮔﺸﺖ‪ .‬ﻟﺬﺍ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﻳﮑﺮﻭﺯ ﺑﺮﺍﻯ ﺻﺮﻑ ﻧﺎﻫﺎﺭ ﺑﻪ ﺧﺎﻧﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺭﻓﺖ ﻭ‬
‫ﭘﺲ ﺍﺯ ﺍﻇﻬﺎﺭ ﻣﻼﻃﻔﺖ ﺍﺟﺎﺯﻩ ﺍﺟﺘﻬﺎﺩ ﺍﻭ ﺭﺍ ﻧﻮﺷﺘﻪ ﺑﻪ ﻭﻯ ﺗﺴﻠﻴﻢ ﳕﻮﺩ‪ .‬ﺳﭙﺲ ﺑﻪ ﻣﻨﱪ ﺁﻣﺪﻩ ﻭ‬
‫ﺍﻳﻦ ﺧﱪ ﺭﺍ ﺑﻪ ﺁﮔﺎﻫﻰ ﳘﮕﺎﻥ ﺭﺳﺎﻧﻴﺪ‪ .‬ﺍﮔﺮﭼﻪ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺩﺭ ﮐﻤﺎﻝ ﺻﻔﺎ ﺑﻪ ﺳﺎﺋﻞ ﺍﻋﺘﺮﺍﺽ‬
‫ﮐﺮﺩﻩ ﺑﻮﺩ ﻭﻟﮑﻦ ﻋﻤﻞ ﺍﻭ ﺳﺒﺐ ﮐﺪﻭﺭﺕ ﺷﺪﻳﺪ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩ‪ .‬ﺍﻣ‪‬ﺎ ﻋﻠﹼﺖ ﺍﺳﺎﺳﻰ‬
‫ﺍﺧﺘﻼﻑ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺎ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻃﺮﻓﺪﺍﺭﻯ ﺷﺨﺺ ﺍﺧﲑ ﺍﺯ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ‬
‫ﺑﻮﺩ‪ .‬ﺧﺼﻮﺻﹰﺎ ﮐﻪ ﺷﻴﺦ ﺍﲪﺪ ﺩﺭ ﺁﺧﺮﻳﻦ ﺳﻔﺮ ﺧﻮﻳﺶ ﺑﻪ ﻗﺰﻭﻳﻦ ﮐﻪ ﺑﺪﻋﻮﺕ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺍﳒﺎﻡ‬
‫ﻳﺎﻓﺘﻪ ﺑﻮﺩ ﺩﺭ ﺧﺎﻧﻪ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺍﻗﺎﻣﺖ ﳕﻮﺩ ﻭ ﺍﻳﻦ ﺍﻣﺮ ﺳﺒﺐ ﮐﻴﻨﻪ ﻭ ﺣﺴﺎﺩﺕ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ‬
‫ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩ ﻭ ﳘﻪ ﺟﺎ ﺍﺯ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺍﻧﺘﻘﺎﺩ ﻣﻴﻨﻤﻮﺩ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﳔﺴﺘﲔ ﻓﻘﻴﻪ ﺷﻴﻌﻰ ﺑﻮﺩ‬
‫ﮐﻪ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﺭﺍ ﺗﮑﻔﲑ ﻭ ﺑﻪ ﻣﻨﱪ ﺍﺯ ﻭﻯ ﺑﺪﮔﻮﺋﻰ ﳕﻮﺩ‪ .‬ﺍﻫﺎﻧﺖ ﻭﻯ ﺑﻪ ﺷﻴﺦ ﻭ‬
‫ﺗﮑﻔﲑ ﻭﻯ ﻭ ﻫﻮﺍﺧﻮﺍﻫﺎﻧﺶ ﮔﺮﻭﻫﻰ ﺍﺯ ﺷﻴﺨﻴﺎﻥ ﺭﺍ ﺑﻪ ﳐﺎﻟﻔﺖ ﺑﺎ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺮ ﺍﻧﮕﻴﺨﺖ ﻭ‬
‫ﺳﺮ ﺍﳒﺎﻡ ﻧﻴﺰ ﻳﮏ ﺗﻦ ﺍﺯ ﺁﻧﺎﻥ ﺍﻭ ﺭﺍ ﻣﻘﺘﻮﻝ ﳕﻮﺩ‪.‬‬
‫ﺍﻣ‪‬ﺎ ﺩﺍﺳﺘﺎﻥ ﺗﮑﻔﲑ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﻭﺳﻴﻠﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺴﻴﺎﺭ ﻣﻔﺼ‪‬ﻞ ﺍﺳﺖ ﻭ‬
‫ﺧﻼﺻﻪﺍﺵ ﺍﻳﻨﺴﺖ ﮐﻪ ﺟﻨﺎﺏ ﺷﻴﺦ ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﺑﻪ ﻗﺰﻭﻳﻦ ﺩﺭ ﺧﺎﻧﻪ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺍﻗﺎﻣﺖ‬
‫ﳕﻮﺩ‪ .‬ﺭﻭﺯﻫﺎ ﺩﺭ ﻣﺴﺠﺪ ﲨﻌﻪ ﳕﺎﺯ ﻣﻴﮕﺰﺍﺭﺩ ﻭ ﻋﻠﻤﺎﺀ ﻗﺰﻭﻳﻦ ﳘﻪ ﺣﺎﺿﺮ ﺷﺪﻩ ﺑﺪﻭ ﺍﻗﺘﺪﺍﺀ‬
‫ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺟﻨﺎﺏ ﺷﻴﺦ ﮔﺎﻩ ﲟﻼﻗﺎﺕ ﻋﻠﻤﺎﺀ ﻗﺰﻭﻳﻦ ﻣﲑﻓﺖ‪ .‬ﺭﻭﺯﻯ ﳘﺮﺍﻩ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﻋﻠﻤﺎﺀ‬
‫ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﻪ ﺧﺎﻧﻪ ﺍﻭ ﺷﺘﺎﻓﺖ‪ .‬ﭘﺲ ﺍﺯ ﺍﳒﺎﻡ ﺗﻌﺎﺭﻓﺎﺕ ﻣﺮﺳﻮﻣﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺍﺯ‬
‫ﺷﻴﺦ ﺩﺭ ﺧﺼﻮﺹ ﻣﻌﺎﺩ ﺳﻮﺃﻝ ﳕﻮﺩ‪ .‬ﭼﻮﻥ ﭘﺎﺳﺦ ﺭﺍ ﺑﺮ ﻭﻓﻖ ﻋﻘﻴﺪﺕ ﺧﻮﺩ ﻧﻴﺎﻓﺖ ﺑﻪ ﳎﺎﺩﻟﻪ‬
‫ﭘﺮﺩﺍﺧﺖ‪ .‬ﻧﺘﻴﺠﻪﺍﻯ ﺍﺯ ﻣﺬﺍﮐﺮﺍﺕ ﺣﺎﺻﻞ ﻧﮕﺸﺖ ﻭ ﺣﺎﺿﺮﺍﻥ ﻣﺘﻔﺮ‪‬ﻕ ﺷﺪﻧﺪ ﻭﻟﮑﻦ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ‬
‫ﺭﲰﹰﺎ ﺷﻴﺦ ﺭﺍ ﺗﮑﻔﲑ ﳕﻮﺩ‪ .‬ﭼﻮﻥ ﺧﱪ ﺍﻳﻦ ﺗﮑﻔﲑ ﺩﺭ ﻗﺰﻭﻳﻦ ﺷﺎﻳﻊ ﮔﺸﺖ ﻋﻠﻤﺎﺀ ﻣﻼﺣﻈﻪ ﳕﻮﺩﻩ‬
‫ﺩﻳﮕﺮ ﺑﺮﺍﻯ ﳕﺎﺯ ﲨﺎﻋﺖ ﻭ ﺍﻗﺘﺪﺍﺀ ﺑﻪ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﺩﺭ ﻣﺴﺠﺪ ﺣﺎﺿﺮ ﻧﺸﺪﻧﺪ ﺟﺰ‬
‫ﺟﻨﺎﺏ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ‪ .‬ﺷﺨﺺ ﺍﺧﲑ ﺍﺯ ﺷﻴﺦ ﺗﻘﺎﺿﺎ ﳕﻮﺩ ﺭﺳﺎﻟﻪﺍﻯ ﺩﺭ ﺧﺼﻮﺹ ﻣﻌﺎﺩ‬
‫ﻣﺮﻗﻮﻡ ﺩﺍﺭﺩ‪ .‬ﺷﻴﺦ ﻧﻴﺰ ﺍﺟﺎﺑﺖ ﳕﻮﺩ ﻭﻟﮑﻦ ﳏﺘﻮﺍﻯ ﺁﻥ ﺭﺳﺎﻟﻪ ﻧﻴﺰ ﺭﻓﻊ ﺷﺒﻬﻪ ﻧﻨﻤﻮﺩ ﻭ ﲦﺮﻯ‬
‫ﻧﺒﺨﺸﻴﺪ‪ .‬ﺣﺎﮐﻢ ﻗﺰﻭﻳﻦ ﺷﺎﻫﺰﺍﺩﻩ ﻋﻠﻴﻨﻘﻰ ﻣﲑﺯﺍ ﺭﮐﻦﺍﻟﺪ‪‬ﻭﻟﻪ ﮐﻪ ﻣﻴﺪﺍﻧﺴﺖ ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﺑﻪ ﺷﻴﺦ‬
‫ﺍﲪﺪ ﺍﺭﺍﺩﺕ ﺩﺍﺭﺩ ﻭ ﺍﻳﻦ ﺣﺎﺩﺛﻪ ﺧﻮﺷﺂﻳﻨﺪ ﺷﺎﻩ ﳔﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺳﺒﺐ ﺑﺪﻧﺎﻣﻰ ﺍﻭ ﻧﻴﺰ ﺧﻮﺍﻫﺪ‬
‫ﮔﺸﺖ ﺑﺮﺍﻯ ﺭﻓﻊ ﺷﻘﺎﻕ ﺷﱮ ﻋﻠﻤﺎﺀ ﺭﺍ ﺑﻪ ﺿﻴﺎﻓﺖ ﺩﻋﻮﺕ ﳕﻮﺩ‪ .‬ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﻭ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺭﺍ ﻧﻴﺰ ﺩﻋﻮﺕ ﮐﺮﺩ‪ .‬ﻫﻨﮕﺎﻡ ﺣﻀﻮﺭ ﻋﻠﻤﺎﺀ ﺩﺭ ﳎﻠﺲ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺭﺍ ﺩﺭ‬
‫ﺻﺪﺭ ﻧﺸﺎﻧﻴﺪ ﻭ ﭘﺲ ﺍﺯﺍﻭ ﻣﻼﹼﳏﻤﺨﺪﺗﻘﻰ ﺑﻮﺩ‪ .‬ﺑﺮﺍﻯ ﺷﻴﺦ ﻭ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻳﮏ ﺳﻔﺮﻩ ﻬﻧﺎﺩﻧﺪ‬
‫ﻭﻟﮑﻦ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺍﺯ ﺳﻔﺮﻩ ﺩﻳﮕﺮ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩ ﻭ ﻫﻨﮕﺎﻡ ﺧﻮﺭﺩﻥ ﻏﺬﺍ ﺩﺳﺖ ﺑﺮ ﻳﮏ ﺳﻮﻯ‬
‫ﺻﻮﺭﺕ ﺧﻮﺩ ﻬﻧﺎﺩﻩ ﺑﻮﺩ ﮐﻪ ﺷﻴﺦ ﺭﺍ ﻧﺒﻴﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﺻﺮﻑ ﺷﺎﻡ ﺷﺎﻫﺰﺍﺩﻩ ﺭﮐﻦﺍﻟﺪ‪‬ﻭﻟﻪ ﺁﻏﺎﺯ ﺳﺨﻦ‬
‫ﮐﺮﺩ ﻭ ﮔﻔﺖ ﮐﻪ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ "ﺳﺮﺁﻣﺪ ﻋﻠﻤﺎﻯ ﻋﺮﺏ ﻭ ﻋﺠﻢ ﻭ ﻻﺯﻡﺍﻻﺣﺘﺮﺍﻡ"‬
‫ﺍﺳﺖ ﻭ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻧﻴﺰ ﺑﺎﻳﺪ ﺩﺭ ﺍﺣﺘﺮﺍﻡ ﺍﻳﺸﺎﻥ ﮐﻮﺗﺎﻫﻰ ﻧﻨﻤﺎﻳﺪ‪ .‬ﺍﻣ‪‬ﺎ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﺭ ﭘﺎﺳﺦ‬
‫ﮔﻔﺖ ﮐﻪ "ﺩﺭ ﻣﻴﺎﻥ ﮐﻔﺮ ﻭ ﺍﳝﺎﻥ ﺍﺻﻼﺡ ﻭ ﺁﺷﱴ ﻧﻴﺴﺖ ﻭ ﺷﻴﺦ ﺭﺍ ﺩﺭ ﻣﻌﺎﺩ ﻣﺬﻫﱮ ﺍﺳﺖ ﮐﻪ‬
‫ﺧﻼﻑ ﺿﺮﻭﺭﻯ ﺩﻳﻦ ﺍﺳﻼﻡ ﻭ ﻣﻨﮑﺮ ﺿﺮﻭﺭﻯ ﮐﺎﻓﺮ ﺍﺳﺖ"‪ .‬ﺮﺣﺎﻝ ﺗﻼﺵ ﺷﺎﻫﺰﺍﺩﻩ ﻧﻴﺰ ﰉ ﺍﺛﺮ‬
‫ﺑﻮﺩ ﻭ ﻣﻼﹼﳏﻤ‪‬ﺨﺪ ﺗﻘﻰ ﺑﻪ ﺗﮑﻔﲑ ﻭ ﻋﻨﺎﺩ ﺧﻮﻳﺶ ﺍﺩﺍﻣﻪ ﺩﺍﺩ‪ .‬ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﻗﺰﻭﻳﻦ ﺭﺍ ﺗﺮﮎ‬
‫ﻓﺮﻣﻮﺩ ﻭ ﺍﺯ ﺁﳒﺎ ﺑﻪ ﻋﺮﺍﻕ ﻋﺮﺏ ﺭﻓﺖ‪ (٣١) .‬ﭘﺲ ﺍﺯ ﺷﻴﻮﻉ ﺧﱪ ﺗﮑﻔﲑ ﺷﻴﺦ ﺩﺭ ﺑﻼﺩ ﺍﻳﺮﺍﻥ ﻭ‬
‫ﻋﺮﺍﻕ ﻋﺮﺏ ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﻋﻠﻤﺎﺀ ﺷﻴﻌﻰ ﻧﻴﺰ ﺑﻪ ﺗﮑﻔﲑ ﺁﻥ ﺟﻨﺎﺏ ﻣﺒﺎﺩﺭﺕ ﳕﻮﺩﻧﺪ ﮐﻪ ﺍﺯ ﲨﻠﻪ‬
‫ﻼ ﺁﻗﺎﻯ ﺩﺭﺑﻨﺪﻯ ﻭ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺣﺴﻦ ﳒﻔﻰ )ﺻﺎﺣﺐ ﺟﻮﺍﻫﺮ‬ ‫ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪﺟﻌﻔﺮ ﺍﺳﺘﺮﺁﺑﺎﺩﻯ‪ ،‬ﻣ ﹼ‬
‫ﺍﻟﮑﻼﻡ( ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪ (٣٢).‬ﺗﻨﮑﺎﺑﲎ ﺩﺭ ﮐﺘﺎﺏ ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ )ﺹ ‪ (٢٠‬ﺩﺭ ﺑﺎﺏ ﺣﺎﻻﺕ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻣﻄﺎﻟﱮ ﺭﺍ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﻣﻔﺎﺩﺵ ﭼﻨﲔ ﺍﺳﺖ‪" :‬ﻭﻯ ﳕﺎﺯ ﲨﻌﻪ ﻣﻴﺨﻮﺍﻧﺪ ﻭ ﺑﺎﺩﺍﺀ‬
‫ﺧﻄﺎﺑﻪ ﻣﻴﭙﺮﺩﺍﺧﺖ‪ .‬ﺩﺭ ﺣﺴﻦ ﺑﻴﺎﻥ ﻭ ﻭﻋﻆ ﮔﻮﻯ ﺳﺒﻘﺖ ﺍﺯ ﻣﻴﺪﺍﻥ ﻭﺍﻋﻈﺎﻥ ﺯﻣﺎﻥ ﺭﺑﻮﺩﻩ ﺑﻮﺩ‪.‬‬
‫ﻣﻮﻋﻈﻪ ﺍﻭ ﺩﺭ ﻬﻧﺎﻳﺖ ﻓﺼﺎﺣﺖ‪ ،‬ﺑﻼﻏﺖ‪ ،‬ﺳﻼﺳﺖ ﻭ ﻣﻼﺣﺖ ﻭ ﻣﺆﺛﹼﺮ ﺩﺭ ﻗﻠﻮﺏ ﺑﻮﺩ‪ .‬ﳘﻮﺍﺭﻩ‬
‫ﺩﺭ ﻭﻋﻆ ﺧﻮﻳﺶ ﺣﮑﺎﻳﺎﺕ ﻋﺠﻴﺐ ﻧﻘﻞ ﻣﻴﻨﻤﻮﺩ‪ .‬ﺩﺭ ﮔﺮﻳﺰ ﺑﻪ ﻣﺼﻴﺒﺖ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺣﺴﲔ‬
‫ﺍﺑﺘﮑﺎﺭ ﺩﺍﺷﺖ‪ .‬ﻣﺴﺎﺋﻞ ﻋﻠﻤﻴ‪‬ﻪ ﻭ ﺩﻳﻨﻴ‪‬ﻪ ﺭﺍ ﺑﻨﺤﻮ ﺍﮐﻤﻞ ﺑﻴﺎﻥ ﻣﻴﻨﻤﻮﺩ ﻭ ﺩﺭ ﺗﻔﺴﲑ ﻭ ﺗﺄﻭﻳﻞ ﻳﺪ‬
‫ﻃﻮﱃ ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﳎﻠﺲ ﻭﻋﻆ ﺍﻭ ﻃﻼﹼﺏ ﺑﺴﻴﺎﺭ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ ﻭ ﺗﻘﺮﻳﺮﺍﺕ ﺍﻭ ﺭﺍ ﻣﻴﻨﻮﺷﺘﻨﺪ‪.‬‬
‫ﺑﺮﺍﻯ ﻋﺒﺎﺩﺕ ﺍﺯ ﻧﻴﻤﻪ ﺷﺐ ﺗﺎ ﺑﺎﻣﺪﺍﺩ ﺑﻪ ﻣﺴﺠﺪ ﺧﻮﺩ ﻣﲑﻓﺖ ﻭ ﲟﻨﺎﺟﺎﺕ ﻭ ﺩﻋﺎ ﻭ ﺗﻀﺮ‪‬ﻉ ﻭ‬
‫ﺯﺍﺭﻯ ﺍﺷﺘﻐﺎﻝ ﻣﻴﻴﺎﻓﺖ ﻭ ﻣﮑﺮ‪‬ﺭ ﺩﺭ ﻣﻴﺎﻥ ﺯﻣﺴﺘﺎﻥ ﺩﻳﺪﻧﺪ ﺁﻥ ﺟﻨﺎﺏ ﺩﺭ ﭘﺸﺖ ﺑﺎﻡ ﻣﺴﺠﺪ ﺧﻮﺩ‬
‫ﺩﺭ ﻋﲔ ﺷﺪ‪‬ﺕ ﺭﻳﺰﺵ ﺑﺮﻑ ﺩﺭ ﻧﻴﻤﻪ ﺷﺐ ﭘﻮﺳﺘﲔ ﺑﺮ ﺩﻭﺵ ﻭ ﻋﻤﺎﻣﻪ ﺑﺮ ﺳﺮ ﻣﺸﻐﻮﻝ ﺑﺘﻀﺮ‪‬ﻉ ﻭ‬
‫ﻣﻨﺎﺟﺎﺕ ﺑﻮﺩﻩ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﺩﺳﺘﻬﺎ ﺭﺍ ﺑﺂﲰﺎﻥ ﺑﺮ ﺩﺍﺷﺘﻪ ﺗﺎ ﺍﻳﻨﮑﻪ ﺑﺮﻑ ﻗﺎﻣﺖ ﻣﺒﺎﺭﮐﺶ ﺭﺍ ﺳﺮﺍﺳﺮ‬
‫ﺍﺯ ﭘﺎﻯ ﺗﺎ ﺳﺮ ﺳﻔﻴﺪ ﭘﻮﺷﺎﻧﻴﺪﻩ ‪."...‬‬
‫ﻼﳏﻤ‪‬ﺪﺗﻘﻰ ﳘﭽﻨﺎﻥ ﺑﻪ ﺗﮑﻔﲑ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﻭ ﭘﲑﻭﺍﻥ ﺁﻥ ﺟﻨﺎﺏ ﺍﺩﺍﻣﻪ ﺩﺍﺩ‬ ‫ﺑﺎﺭﻯ ﻣ ﹼ‬
‫ﻭ ﻧﻔﻮﺱ ﺑﺴﻴﺎﺭﻯ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻫﻮﺍﺧﻮﺍﻫﻰ ﺍﺯ ﺷﻴﺦ ﺍﺯ ﻫﺴﱴ ﺳﺎﻗﻂ ﻭ ﺗﻌﺬﻳﺐ ﻭ ﺷﮑﻨﺠﻪ ﳕﻮﺩ‪ .‬ﺍﻳﻦ‬
‫ﺍﺣﻮﺍﻝ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺖ ﺗﺎ ﺑﺸﺮﺣﻰ ﮐﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﮔﺮﻭﻩ ﭘﲑﻭﺍﻥ ﺷﻴﺦ ﭘﻴﻮﺳﺖ ﻭ‬
‫ﺳﭙﺲ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺆﻣﻦ ﮔﺸﺖ ﻭ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻭ ﭘﺴﺮﺵ ﻣﻼﹼﳏﻤ‪‬ﺪ )ﺷﻮﻫﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ(‬
‫ﺑﺮ ﺷﺪ‪‬ﺕ ﳐﺎﻟﻔﺖ ﺍﻓﺰﻭﺩﻧﺪ ﻭ ﺳﺮﺍﳒﺎﻡ ﻣﲑﺯﺍ ﻋﺒﺪﺍﷲ ﺷﲑﺍﺯﻯ ﻣﻌﺮﻭﻑ ﺑﻪ ﻣﲑﺯﺍﺻﺎﱀ ﮐﻪ ﺷﻴﺨﻰ‬
‫ﺑﻮﺩ ﻭ ﺍﺧﲑﹰﺍ ﺑﻪ ﲢﻘﻴﻖ ﺩﺭ ﺧﺼﻮﺹ ﺁﺋﲔ ﺣﻀﺮﺕ ﺑﺎﺏ ﭘﺮﺩﺍﺧﺘﻪ ﺑﻮﺩ ﻣﻼﹼﳏﻤﺨ‪‬ﺪﺗﻘﻰ ﺭﺍ ﻣﻘﺘﻮﻝ‬
‫ﳕﻮﺩ ﻭ ﻣﺎ ﺩﺍﺳﺘﺎﻥ ﻗﺘﻞ ﺍﻭ ﺭﺍ ﺑﻪ ﺗﻔﺼﻴﻞ ﺿﻤﻦ ﺷﺮﺡ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻴﺎﻥ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ ﻭ‬
‫ﻣﺘﺬﮐﹼﺮ ﺧﻮﺍﻫﻴﻢ ﺷﺪ ﮐﻪ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﺑﺎﺏ ﺧﻄﺎﺏ ﺑﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻧﻴﺰ ﺍﺛﺮﻯ ﻧﮑﺮﺩ ﻭ‬
‫ﺑﺮ ﳐﺎﻟﻔﺖ ﺧﻮﻳﺶ ﺍﻓﺰﻭﺩ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﻭﺳﻴﻠﻪ ﺷﻴﻌﻴﺎﻥ ﺑﻪ ﺷﻬﻴﺪ ﺛﺎﻟﺚ ﻣﻠﻘﹼﺐ‬
‫ﮔﺸﺖ‪ (٣٣) .‬ﻧﺎﻣﱪﺩﻩ ﺩﺭ ﺷﺐ ﭘﺎﻧﺰﺩﻫﻢ ﺫﻭﺍﻟﻘﻌﺪﻩ ‪ ١٢٦٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٤٦‬ﻣﻴﻼﺩﻯ(‬
‫ﻣﻀﺮﻭﺏ ﻭ ﺩﺭ ﻫﻔﺪﻫﻢ ﳘﺎﻥ ﻣﺎﻩ ﺩﺭ ﮔﺬﺷﺖ‪ (٣٤) .‬ﻫﻨﮕﺎﻡ ﻣﺮﮒ ﺗﻘﺮﻳﺒﹰﺎ ﻫﺸﺘﺎﺩﺳﺎﻝ ﺩﺍﺷﺖ‪.‬‬
‫ﻼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﺍﺭﺍﻯ ﺩﻩ ﭘﺴﺮ ﻭ ﭼﻬﺎﺭ‬ ‫ﺟﺴﺪ ﺍﻭ ﺭﺍ ﺩﺭ ﺳﻼﻣﮕﺎﻩ ﺷﺎﻫﺰﺍﺩﻩ ﺣﺴﲔ ﻣﺪﻓﻮﻥ ﳕﻮﺩﻧﺪ‪ .‬ﻣ ﹼ‬
‫ﺩﺧﺘﺮ ﺑﻮﺩﻩ ﮐﻪ ﺍﻭﻻﺩ ﻭ ﻧﻮﺍﺩﮔﺎﻥ ﺁﻬﻧﺎ ﳘﮕﻰ ﺑﻌﻨﻮﺍﻥ ﺧﺎﻧﺪﺍﻥ ﺷﻬﻴﺪﻯ ﻗﺰﻭﻳﻦ ﻣﻌﺮﻭﻓﻨﺪ‪(٣٥) .‬‬
‫ﺗﲎ ﭼﻨﺪ ﺍﺯ ﻋﻠﻤﺎﺀ ﺷﻴﻌﻰ ﺍﺯ ﻣﻼﹼﳏﻤﺨﺪﺗﻘﻰ ﺍﺟﺎﺯﻩ ﺍﺟﺘﻬﺎﺩ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬
‫ﺗﻨﮑﺎﺑﲎ )‪ (٣٦‬ﺍﺯ ﺁﻥ ﺩﺳﺘﻪ ﻋﻠﻤﺎﺀ ﺍﺳﺖ ﮐﻪ ﺍﺟﺎﺯﻩ ﺍﺟﺘﻬﺎﺩ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‬
‫)ﺻﺺ‪ (٢٥-٢٦‬ﺩﺭﺝ ﮐﺮﺩﻩ ﺍﺳﺖ‪(٣٧) .‬‬
‫ﺍﺯ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺗﻘﻰ ﺗﺄﻟﻴﻔﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ‪ .‬ﻣﻌﺮﻭﻓﺘﺮﻳﻦ ﮐﺘﺎﺏ ﺍﻭ ﳎﺎﻟﺲ ﺍﳌﺘ‪‬ﻘﲔ ﺍﺳﺖ‬
‫ﮐﻪ ﺣﺎﻭﻯ ﭘﻨﺠﺎﻩ ﳎﻠﺲ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﳎﺎﻟﺲ ﻣﻮﺍﻋﻆ ﺩﻳﻨﻴ‪‬ﻪ‪ ،‬ﻣﺒﺎﺣﺚ ﻓﻘﻪ ﺍﺳﻼﻡ‪ ،‬ﺗﻔﺴﲑ ﻗﺮﺁﻥ‬
‫ﺷﺮﻳﻒ‪ ،‬ﺣﮑﺎﻳﺎﺕ ﳐﺘﻠﻔﻪ ﻭ ﺫﮐﺮ ﻣﺼﻴﺒﺖ ﺷﻬﺎﺩﺕ ﺍﻣﺎﻡ ﺣﺴﲔ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﻄﺒﻊ‬
‫ﺭﺳﻴﺪﻩ ﻭ ﺷﺮﺡ ﻗﺘﻞ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻧﻴﺰ ﺑﺪﺍﻥ ﭘﻴﻮﺳﺖ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺗﺄﻟﻴﻒ ﮐﺘﺎﺏ ﺩﺭ ﺳﺎﻝ‬
‫‪ ١٢٥٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٨٤٢‬ﻣﻴﻼﺩﻯ( ﺁﻏﺎﺯ ﮔﺸﺘﻪ ﻭ ﺍﲤﺎﻣﺶ ﭼﻨﺪ ﺳﺎﻝ ﺑﻄﻮﻝ ﺍﳒﺎﻣﻴﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﺍﺯ ﺩﻳﮕﺮ ﺗﺄﻟﻴﻔﺎﺕ ﺍﻭ ﮐﺘﺎﺏ ﻋﻴﻮﻥ ﺍﻻﺻﻮﻝ ﺩﺭ ﺩﻭ ﳎﻠﹼﺪ ﻭ ﺩﺭ ﻋﻠﻢ ﺍﺻﻮﻝ ﺍﺳﺖ ﮐﻪ‬
‫ﺗﻘﺮﻳﺒﹰﺎ ﺑﻘﺪﺭ ﮐﺘﺎﺏ ﻗﻮﺍﻧﲔ ﻣﲑﺯﺍﻯ ﻗﻤﻰ ﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﻣﻬﻤ‪‬ﺘﺮﻳﻦ ﺗﺄﻟﻴﻒ ﺍﻭ ﮐﺘﺎﰉ ﺍﺳﺖ ﺑﻨﺎﻡ ﻣﻨﻬﺞ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﺩﺭ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﳎﻠﹼﺪ ﮐﻪ ﺷﺮﺡ ﮐﺘﺎﺏ ﻣﻌﺮﻭﻑ ﺷﺮﺍﻳﻊ ﺍﺳﺖ‪ .‬ﺁﻏﺎﺯ ﺗﺄﻟﻴﻒ ﺍﻳﻦ‬
‫ﮐﺘﺎﺏ ﺑﺴﺎﻝ ‪١٢٢٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٨١١‬ﻣﻴﻼﺩﻯ( ﺑﻮﺩﻩ ﻭ ﻧﮕﺎﺭﺵ ﺁﻥ ﺑﻴﺶ ﺍﺯ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻝ‬
‫ﺑﻄﻮﻝ ﺍﳒﺎﻣﻴﺪﻩ ﺍﺳﺖ‪ (٣٨) .‬ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﮐﻪ ﺷﻴﺦ ﳏﻤ‪‬ﺪﺣﺴﻦ ﳒﻔﻰ ﺻﺎﺣﺐ ﮐﺘﺎﺏ ﺟﻮﺍﻫﺮ‬
‫ﺍﻟﮑﻼﻡ )ﺩﺭ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﳎﻠﹼﺪ( ﻫﻨﮕﺎﻡ ﺗﺄﻟﻴﻒ ﺑﺮﺧﻰ ﺍﺯ ﳎﻠﹼﺪﺍﺕ ﮐﺘﺎﺏ ﺧﻮﺩ ﺍﺯ ﮐﺘﺎﺏ ﻣﻨﻬﺞ‬
‫ﻼﳏﻤ‪‬ﺪﺗﻘﻰ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ (٣٩) .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﺭ ﺍﺣﻴﺎﻥ ﺗﺄﻟﻴﻒ ﮐﺘﺎﺏ ﺍﺯ ﺩﻳﺪ‬
‫ﺍﻵﺟﺘﻬﺎﺩ ﻣ ﹼ‬
‫ﻭ ﺑﺎﺯﺩﻳﺪ ﻭ ﺭﻓﱳ ﺑﻪ ﳎﺎﻟﺲ ﻋﺮﻭﺳﻰ ﻭ ﻋﺰﺍ ﺧﻮﺩ ﺩﺍﺭﻯ ﻣﻴﮑﺮﺩﻩ ﻭ ﻫﺮ ﺭﻭﺯ ﺗﻨﻬﺎ ﺩﻭﺳﺎﻋﺖ‬
‫ﺑﻐﺮﻭﺏ ﻣﺎﻧﺪﻩ ﻣﻰ ﻧﺸﺴﺘﻪ ﻭ ﺑﻪ ﻣﺮﺍﻓﻌﺎﺕ ﻣﺮﺩﻡ ﺭﺳﻴﺪﮔﻰ ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﺍﻭﻗﺎﺗﻰ‬
‫ﮐﻪ ﺩﺭ ﺩﺍﻧﺸﮑﺪﻩ ﻋﻠﻮﻡ ﺍﺩﺍﺭﻯ ﻭ ﺑﺎﺯﺭﮔﺎﱏ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺑﺘﺪﺭﻳﺲ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺖ )‪-١٩٧٨‬‬
‫‪١٩٧٣‬ﻣﻴﻼﺩﻯ( ﻭ ﺩﺭ ﺳﺎﻋﺎﺕ ﻓﺮﺍﻏﺖ ﺩﺭ ﺧﺼﻮﺹ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﻭ ﺑﺴﺘﮕﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﲢﻘﻴﻖ ﻣﻴﻨﻤﻮﺩ ﻧﺴﺨﻪ ﺍﺻﻠﯽ ﺍﻳﻦ ﮐﺘﺎﺏ ﻋﻈﻴﻢ ﺭﺍ ﻧﺰﺩ ﺍﺣﻔﺎﺩ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻣﻼﺣﻈﻪ ﳕﻮﺩ‪ .‬ﺑﻴﺎﺩ‬
‫ﺁﻭﺭﺩ ﻟﻄﻴﻔﻪ ﺩﻗﻴﻘﻪ ﺳ ‪‬ﺮﺗﻨﮑﻴﺲ ﺭﺍ ﮐﻪ ﺑﻴﮏ ﺍﻋﺘﺒﺎﺭ ﻣﺮﺍﺩ "ﳚﻌﻞ ﺍﻋﻼﻫﻢ ﺍﺳﻔﻠﻬﻢ ﻭ ﺍﺳﻔﻠﻬﻢ‬
‫ﺍﻋﻼﻫﻢ" ﺍﺳﺖ‪ .‬ﭼﻪ ﺑﺴﻴﺎﺭ ﺍﺯ ﻋﻠﻤﺎﺀ ﻃﺮﺍﺯ ﺍﻭ‪‬ﻝ ﭼﻮﻥ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﮐﻪ ﺑﻈﺎﻫﺮ ﺩﺭ ﺍﻋﻠﻰ ﻣﻘﺎﻣﺎﺕ‬
‫ﺩﻳﲎ ﺟﺎﻯ ﺩﺍﺷﺘﻪ ﻭ ﺑﺮﺍﺛﺮ ﺍﻋﺮﺍﺽ ﺍﺯ ﺍﻣﺮﺍﷲ ﺑﻪ ﺍﺩﱏ ﻣﺮﺗﺒﻪ ﺗﻨﺰ‪‬ﻝ ﳕﻮﺩﻧﺪ ﻭ ﭼﻪ ﺑﺴﻴﺎﺭ ﺍﺯ ﻧﻔﻮﺱ‬
‫ﺑﻴﺴﻮﺍﺩ ﮐﻪ ﺑﻈﺎﻫﺮ ﺩﺭ ﻣﺮﺍﺗﺐ ﺩﺍﻧﻴ‪‬ﻪ ﺑﻮﺩﻧﺪ ﻭ ﺑﺮ ﺍﺛﺮ ﺍﳝﺎﻥ ﺑﻪ ﻣﻈﻬﺮ ﺍﳍﻲ ﲟﻘﺎﻣﺎﺕ ﻋﺎﻟﻴ‪‬ﻪ ﺍﺭﺗﻘﺎﺀ‬
‫ﻳﺎﻓﺘﻨﺪ ﻭﻧﺎﻣﺸﺎﻥ ﺩﺭ ﺳﺠ ﹼﻞ ﻣﻠﮑﻮﺕ ﻭ ﺩﺭ ﻋﺎﱂ ﻧﺎﺳﻮﺕ ﺟﺎﻭﺩﺍﻧﻪ ﮔﺸﺖ‪ .‬ﳏﻤ‪‬ﺪ ﺟﻌﻔﺮ ﮔﻨﺪﻡ‬
‫ﭘﺎﮎ ﮐﻦ ﺍﺯ ﺁﻥ ﺩﺳﺘﻪ ﺑﻮﺩ ﮐﻪ ﻧﺎﻣﺶ ﺩﺭ ﺩﻭ ﺍ ‪‬ﻡﺍﻟﮑﺘﺎﺏ ﺩﻭﺭ ﺍﻋﻈﻢ )ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻗﺪﺱ ﻭ‬
‫ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ( ﳐﻠﹼﺪ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺑﺎﺭﻯ ﺷﺎﮔﺮﺩﺍﻥ ﻣﻼﹼﳏﻤﺨ‪‬ﺪﺗﻘﻰ ﺑﺮ ﺑﺮﺧﻰ ﺍﺯ‬
‫ﺭﺳﺎﺋﻞ ﺍﻭ ﺷﺮﺡ ﻭ ﺗﻔﺴﲑ ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﺁﻥ ﺷﺮﻭﺡ ﻭ ﺗﻔﺎﺳﲑ ﻧﻴﺰ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ (٤٠) .‬ﺍﻳﻦ‬
‫ﺷﺮﺡ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ ﺑﻮﺩ‪ .‬ﺑﺮﺍﺩﺭ ﮐﻮﭼﮑﺘﺮ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ‪ ،‬ﻣﻼﹼﳏﻤ‪‬ﺨﺪﺻﺎﱀ‬
‫ﻧﺎﻡ ﺩﺍﺷﺖ ﮐﻪ ﭘﺪﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﻭ ﺍﻳﻨﮏ ﺑﺸﺮﺡ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺍﻭ ﻣﻴﭙﺮﺩﺍﺯﱘ‪.‬‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺑﺮﻏﺎﱏ ﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺍﻭ ﺭﺍ "ﻓﺎﺿﻞ ﻗﺰﻭﻳﻦ ﻭ ﻋﺎﱂ ﳓﺮﻳﺮ" )‪(٤١‬‬
‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﻋﻠﻤﺎﺀ ﻭ ﻓﻀﻼﺀ ﻋﺼﺮ ﺧﻮﻳﺶ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻯ ﺩﺭ ﻣﺮﺍﺗﺐ ﺯﻫﺪ ﻭ‬
‫ﻋﺒﺎﺩﺕ ﺑﻪ ﻣﻘﺎﻣﻰ ﺭﺳﻴﺪﻩ ﮐﻪ ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﺍﻭ ﺭﺍ "ﺳﻠﻤﺎﻥ ﻋﺼﺮ" ﻧﺎﻣﻴﺪﻩﺍﻧﺪ‪ (٤٢) .‬ﲢﺼﻴﻼﺕ‬
‫ﻣﻼﹼﳏﻤﺨﺪﺻﺎﱀ ﳘﺮﺍﻩ ﺑﺮﺍﺩﺭﺍﻥ ﺩﻳﮕﺮ ﺩﺭ ﻗﺰﻭﻳﻦ‪ ،‬ﻗﻢ‪ ،‬ﺍﺻﻔﻬﺎﻥ ﻭ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ ﺑﻮﺩﻩ ﻭ ﻣﺪ‪‬ﺗﻰ‬
‫ﻧﺰﺩ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﻃﺒﺎﻃﺒﺎﺋﻰ ﺗﻠﻤ‪‬ﺬ ﮐﺮﺩﻩ ﻭﻟﮑﻦ ﻋﻤﺪﻩ ﺗﻠﻤ‪‬ﺬ ﺍﻭ ﺩﺭ ﻣﺪﺭﺱ ﺳﻴ‪‬ﺪﳏﻤ‪‬ﺪ ﻃﺒﺎﻃﺒﺎﺋﻰ‬
‫)ﻓﺮﺯﻧﺪ ﺳﻴ‪‬ﺪ ﻋﻠﯽ( ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺑﺴﻴﺎﺭ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﺑﻮﺩﻩ ﻭ ﳏﻤ‪‬ﺪ‬
‫ﺷﺎﻩ ﻧﻴﺰ ﺑﻪ ﻭﻯ ﺍﺭﺍﺩﺕ ﳐﺼﻮﺹ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﳏﻤ‪‬ﺪ ﺷﺎﻩ ﺩﺭ ﺩﻭﺭﺍﻥ ﻭﻻﻳﺖ ﻋﻬﺪ ﻭ ﺩﺭ ﺳﻔﺮ‬
‫ﺟﻬﺎﺩ ﺑﺪﺳﺘﻮﺭ ﭘﺎﺩﺷﺎﻩ ﺑﺮﺍﻯ ﻣﻼﹼﳏﻤﺨ‪‬ﺪﺻﺎﱀ ﺳﺠ‪‬ﺎﺩﻩ ﻣﻰﺍﻧﺪﺍﺧﺘﻪ ﻭ ﲞﺪﻣﺎﺕ ﺧﺼﻮﺻﻰ ﺍﻭ‬
‫ﻣﻰﭘﺮﺩﺍﺧﺘﻪ‪ (٤٣) .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺩﺭ ﺍﺟﺮﺍﺀ ﺍﻣﺮ ﺑﻪ ﻣﻌﺮﻭﻑ ﻭ ﻬﻧﻰ ﺍﺯ ﻣﻨﮑﺮ ﺑﺴﻴﺎﺭ ﺳﺨﺘﮕﲑ‬
‫ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺮ ﺍﺛﺮ ﳘﹼﺖ ﺍﻭ ﻭ ﺑﺮﺍﺩﺭﺍﻧﺶ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﮐﻪ ﺍﺯ ﻗﺪﱘ ﺍﺯ ﻣﻨﺎﺑﻊ ﺗﻮﻟﻴﺪ ﺷﺮﺍﺏ ﺑﻮﺩﻩ ﺑﻪ‬
‫ﺩﺍﺭﺍﻟﻌﺒﺎﺩﻩﺍﻯ ﺑﺪﻝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺫﮐﺮ ﻣﺼﻴﺒﺖ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺍﻣﺎﻡ‬
‫ﺣﺴﲔ ﺑﺴﻴﺎﺭ ﻣﻴﮕﺮﻳﺴﺘﻪ ﻭ ﺳﺒﺐ ﮔﺮﻳﻪ ﻓﺮﺍﻭﺍﻥ ﺣﺎﺿﺮﺍﻥ ﳎﻠﺲ ﻣﻰﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﻭﻯ ﺍﺻﻮ ﹰﻻ ﺩﺭ‬
‫ﺫﮐﺮ ﻣﺼﻴﺒﺖ ﺍﺟﺎﺯﻩ ﳕﻰ ﺩﺍﺩﻩ ﮐﻪ ﺍﺣﺪﻯ ﺑﻪ ﺍﺧﺒﺎﺭ ﻏﲑ ﻣﻌﺘﱪﻩ ﺍﺳﺘﻨﺎﺩ ﳕﺎﻳﺪ‪ (٤٤) .‬ﮐﺜﺮﺕ‬
‫ﻗﺮﺍﺋﺖ ﻭ ﺍﺷﺘﻐﺎﻝ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺑﻪ ﺗﺄﻟﻴﻒ ﮐﺘﺐ ﻣﺘﻌﺪ‪‬ﺩﻩ ﻭ ﺍﺩﺭﺍﮎ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﻭ ﺩﺭﺍﻳﺖ ﻓﻘﻬﻰ‬
‫ﺍﻭ ﻭ ﺳﻼﻣﺖ ﻧﻔﺴﺶ ﺳﺒﺐ ﻣﻴﮕﺮﺩﻳﺪ ﮐﻪ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﻮﺍﻗﻊ ﺑﺎ ﺑﺮﺍﺩﺭ ﺑﺰﺭﮔﺘﺮ ﺧﻮﺩ ﻣﻼﹼﳏﻤ‪‬ﺪ‬
‫ﺓﻗﻰ ﺍﺗ‪‬ﻔﺎﻕ ﻧﻈﺮ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺑﺮﺍﺩﺭ ﻧﻴﺰ ﲝﺴﺪ ﺍﻭ ﺭﺍ ﻗﻠﻴﻞ ﺍﻻﺩﺭﺍﮎ ﻣﻴﺨﻮﺍﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﺁﻧﮑﻪ‬
‫ﺑﺸﻬﺎﺩﺕ ﺍﻫﻞ ﻋﻠﻢ ﻭ ﲢﻘﻴﻖ ﻓﻀﻞ ﻭ ﮐﻤﺎﻝ ﻣﻼﹼﳏﻤﺨ‪‬ﺪﺻﺎﱀ ﺑﺴﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺑﺮﺍﺩﺭ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﻭﻳﮋﮔﻴﻬﺎﻯ ﺷﺨﺼﻴ‪‬ﺖ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﻃﺒﻊ ﺷﻮﺥ ﻭﻯ ﺑﻮﺩﻩ ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺗﻦ ﺭﺍ ﳎﺬﻭﺏ ﺍﻭ‬
‫ﻣﻴﻨﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻟﻄﻒ ﺑﻴﺎﻥ ﻭ ﻗﻮ‪‬ﺕ ﺍﺳﺘﺪﻻﻝ ﺍﻭ ﺩﻝ ﻫﺮ ﻣﮑﺎﺑﺮ ﳎﺎﺩﻟﯽ ﺭﺍ ﻣﲑﺑﻮﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﺭﺍﻡ‬
‫ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺮ ﮐﺠﺎﻯ ﻗﺪﻡ ﻣﻰﻬﻧﺎﺩﻩ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﺑﺰﺭﮔﺎﻥ ﺁﻥ ﳏ ﹼﻞ ﺑﻮﺩﻩ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺣﻠﺐ‬
‫ﻭﺳﻴﻠﻪ ﭘﺎﺩﺷﺎﻩ ﺁﻥ ﺍﻗﻠﻴﻢ ﭘﺬﻳﺮﺍﺋﻰ ﺷﺪﻩ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﺛﺒﺎﺕ ﺍﻣﺎﻣﺖ ﻭ ﻭﺻﺎﻳﺖ ﺑﻼﻓﺼﻞ ﺣﻀﺮﺕ‬
‫ﻋﻠﯽ ﻋﻠﻴﻪ ‪‬ﺎﺀﺍﷲ ﺍﻗﻨﺎﻉ ﳕﻮﺩﻩ ﻭ ﺍﺯ ﻭﻯ ﻫﺪﻳﻪ ﺑﺴﻴﺎﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ (٤٥) .‬ﳘﺴﺮ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ‬
‫ﺁﻣﻨﻪ ﻧﺎﻡ ﺩﺍﺷﺖ‪ .‬ﺁﻣﻨﻪ ﺩﺭ ﺳﺎﻝ ‪ ١٢٠٢‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٧٨٧‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻗﺰﻭﻳﻦ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪.‬‬
‫ﻭﻯ ﻧﻮﺍﺩﻩ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﻗﺰﻭﻳﲎ ﻭ ﻧﻴﺰ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﻣﻬﺪﻯ ﲝﺮ ﺍﻟﻌﻠﻮﻡ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻋﻠﻤﺎﺀ ﻭ ﻓﻘﻬﺎﺀ‬
‫ﺷﻴﻌﻰ ﺑﻮﺩ‪ .‬ﺑﻪ ﺍﺣﻮﺍﻝ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﻗﺰﻭﻳﲎ ﻗﺮﻳﺒﹰﺎ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ‪ .‬ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﻣﻬﺪﻯ‬
‫ﲝﺮﺍﻟﻌﻠﻮﻡ )‪ ١١٥٤-١٢١٢‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮﺑﺎ ‪ ١٧٤١-١٧٩٧‬ﻣﻴﻼﺩﻯ( ﻭﺍﻗﻌﹰﺎ ﲝﺮ ﺫﺧﺎﹼﺭ‬
‫ﺩﺭ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻰ ﻭ ﺍﺯ ﻣﺸﺎﻫﲑ ﳎﺘﻬﺪﻳﻦ ﺍﺻﻮﻟﯽ ﺑﻮﺩ‪ .‬ﺟﻨﺎﺏ ﺣﺎﺝ ﺳﻴ‪‬ﺪ ﺟﻮﺍﺩ ﮐﺮﺑﻼﺋﻰ ﺍﺯ‬
‫ﺑﺰﺭﮔﺎﻥ ﺍﺻﺤﺎﺏ ﺩﻭ ﻋﻬﺪ ﺍﻋﻠﻰ ﻭ ﺍ‪‬ﻰ ﻧﻮﻩ ﲝﺮﺍﻟﻌﻠﻮﻡ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺎﺭﻯ ﺁﻣﻨﻪ ﮐﻪ ﺍﺯ ﺯﻳﺒﺎﺋﻰ‬
‫ﺧﲑﻩ ﮐﻨﻨﺪﻩﺍﻯ ‪‬ﺮﻩ ﺩﺍﺷﺖ ﺩﺭ ﻫﻔﺪﻩﺳﺎﻟﮕﻰ ﺑﺎ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺑﺮﻏﺎﱏ ﺍﺯﺩﻭﺍﺝ ﮐﺮﺩ‪ .‬ﺁﻣﻨﻪ ﻧﺰﺩ ﺍﻭ‬
‫ﻼ ﺁﻏﺎ ﺣﮑﻤﻰ‬ ‫ﻭ ﺑﺮﺍﺩﺭ ﺧﻮﺩﺵ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﲢﺼﻴﻞ ﻓﻘﻪ ﻭ ﺍﺻﻮﻝ ﮐﺮﺩ ﻭ ﻧﺰﺩ ﻣ ﹼ‬
‫ﻗﺰﻭﻳﲎ ﺩﺭ ﻣﺪﺭﺳﻪ ﺻﺎﳊﻴ‪‬ﻪ ﻓﻠﺴﻔﻪ ﺧﻮﺍﻧﺪ‪ .‬ﻣﺪﺭﺳﻪ ﺻﺎﳊﻴ‪‬ﻪ ﺩﺭ ﺁﻥ ﺍﻭﻗﺎﺕ ﲞﺶ ﳐﺼﻮﺻﻰ ﺑﺮﺍﻯ‬
‫ﺗﻌﻠﻴﻢ ﺯﻧﺎﻥ ﺗﺄﺳﻴﺲ ﮐﺮﺩﻩ ﺑﻮﺩ ﮐﻪ ﻏﺎﻟﺐ ﺍﺳﺘﺎﺩﺍﻥ ﺁﻥ ﺍﺯ ﺯﻧﺎﻥ ﻣﻨﺴﻮﺏ ﺑﻪ ﺧﺎﻧﺪﺍﻥ ﺁﻣﻨﻪ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﺑﺎﻧﻮﻯ ﻓﺎﺿﻠﻪ ﺍﺯ ﳏﻀﺮ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﻧﻴﺰ ﺩﺭ ﻗﺰﻭﻳﻦ ﺑﺴﻴﺎﺭﺍﺳﺘﻔﺎﺩﻩ ﳕﻮﺩ ﻭ ﻗﻠﺒﹰﺎ‬
‫ﺑﻪ ﲨﺎﻋﺖ ﺷﻴﺨﻴ‪‬ﻪ ﭘﻴﻮﺳﺖ ﻭﻟﮑﻦ ﺍﺯ ﺗﺮﺱ ﺷﻮﻫﺮ ﻭ ﺧﺼﻮﺻﹰﺎ ﺑﺮﺍﺩﺭ ﺷﻮﻫﺮﺵ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺻﺎﱀ ﺟﻬﺖ ﺭﻓﻊ ﻣﺸﺎﮐﻞ ﻭ ﻣﺴﺎﺋﻞ ﺷﺮﻋﻰ‪ ،‬ﺑﺎﻧﻮﺍﻥ‬ ‫ﺑﺮﻏﺎﱏ ﺑﻪﺗﺼﺮﻳﺢ ﺍﺑﺮﺍﺯ ﳕﻰﳕﻮﺩ‪ .‬ﻣ ﹼ‬
‫ﺭﺍ ﻧﺰﺩ ﺍﻭ ﻣﻴﻔﺮﺳﺘﺎﺩ ﳘﭽﻨﲔ ﺯﻧﺎﻥ ﻧﺰﺩ ﺍﻭ ﺑﻪﲢﺼﻴﻞ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻰ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻭﻯ ﺳﺎﳍﺎ‬
‫ﻣﺪﺭ‪‬ﺱ ﺩﺍﻧﺸﮕﺎﻩ ﻋﻈﻴﻢ ﺍﺳﻼﻣﻰ )ﻣﺪﺭﺳﻪ ﺻﺎﳊﻴ‪‬ﻪ ﻗﺰﻭﻳﻦ( ﺑﻮﺩ‪ .‬ﺁﻣﻨﻪ ﺩﺭ ﺣﺪﻭﺩ ﺳﺎﻝ ‪١٢٦٩‬‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٥٢‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﮔﺬﺷﺖ‪ .‬ﺷﺎﻳﺪ ﺍﺯ ﻏﻢ ﻓﻘﺪﺍﻥ ﺩﺧﺘﺮ ﻋﺰﻳﺰﺵ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻕ ﮐﺮﺩ‪ .‬ﺍﺯ ﺁﺛﺎﺭ ﺷﻌﺮﻯ ﺍﻭ ﻗﺼﻴﺪﻩ ﻣﻔﺼ‪‬ﻠﯽ ﺍﺳﺖ ﺩﺭ ﭼﻬﺎﺭﺻﺪ ﻭ ﻫﺸﺘﺎﺩ ﺑﻴﺖ ﺍﺯ ﺯﺑﺎﻥ‬ ‫ﺩ‪‬‬
‫ﺣﻀﺮﺕ ﺯﻳﻨﺐ ﻭ ﺩﺭ ﺧﺼﻮﺹ ﻭﺍﻗﻌﻪ ﮐﺮﺑﻼ‪ (٤٦) .‬ﻣﺎﺩﺭ ﺁﻣﻨﻪ ﻓﺎﻃﻤﻪ ﺧﺎﱎ ﻧﻴﺰ ﺑﺎﻧﻮﺋﻰ ﻓﺎﺿﻠﻪ‬
‫ﺑﻮﺩ‪ .‬ﻓﺎﻃﻤﻪ ﺧﺎﱎ )‪١١٧٢-١٢٦٠‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ﺑﺎ ‪١٧٥٨-١٨٤٤‬ﻣﻴﻼﺩﻯ( ﻧﺰﺩ ﭘﺪﺭ‬
‫ﺧﻮﻳﺶ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﻗﺰﻭﻳﲎ ﻭ ﻋﻤﻮﻳﺶ ﺳﻴ‪‬ﺪ ﺣﺴﻦ ﻗﺰﻭﻳﲎ ﻭ ﻧﻴﺰ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﲝﺮﺍﻟﻌﻠﻮﻡ ﺗﻠﻤ‪‬ﺬ ﳕﻮﺩ‬
‫ﻭ ﭘﺲ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﻣﻼﹼﳏﻤ‪‬ﺪ ﻋﻠﯽ ﻗﺰﻭﻳﲎ ﻓﺮﺯﻧﺪ ﺷﻴﺦ ﻋﺒﺪﺍﻟﮑﺮﱘ ﻗﺰﻭﻳﲎ ﺍﺯ ﺷﻮﻫﺮ ﻧﻴﺰ ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﻋﻠﻤﻰ ﺑﺴﻴﺎﺭ ﮐﺮﺩ ﺗﺎ ﺁﻧﮑﻪ ﺩﺭ ﻣﻌﺎﺭﻑ ﻣﻌﻘﻮﻝ ﻭ ﻣﻨﻘﻮﻝ ﺍﺳﻼﻣﻰ ﻣﻬﺎﺭﺕ ﮐﺎﻣﻞ ﻳﺎﻓﺖ‪ .‬ﻓﺎﻃﻤﻪ‬
‫ﺧﺎﱎ ﺩﺭ ﻭﻋﻆ ﻭ ﺧﻄﺎﺑﻪ ﻧﻴﺰ ﺍﺳﺘﺎﺩ ﺑﻮﺩ ﻭ ﮐﺜﲑﻯ ﺍﺯ ﺯﻧﺎﻥ ﺩﺭ ﻣﺪﺭﺱ ﺍﻭ ﺣﺎﺿﺮ ﺷﺪﻩ ﺍﺳﺘﻔﺎﺿﻪ‬
‫ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺯﱏ ﺑﺴﻴﺎﺭ ﭘﺎﺭﺳﺎ ﻭ ﺧﻮﺷﺪﻝ ﺑﻮﺩ ﻭ ﺷﻌﺮ ﻧﻴﮑﻮ ﻣﻰﺳﺮﻭﺩ‪ .‬ﭘﺴﺮﺍﻥ ﺍﻭ ﳘﻪ ﺍﺯ‬
‫ﻼ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ‬ ‫ﻋﻠﻤﺎﺀ ﺑﺰﺭﮒ ﺯﻣﺎﻥ ﺧﻮﻳﺶ ﺑﻮﺩﻧﺪ ﻭ ﻣﺎ ﺑﻪ ﺍﺣﻮﺍﻝ ﻳﮑﻰ ﺍﺯ ﺁﻧﺎﻥ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﮐﻪ ﻗﻠﺒﹰﺎ ﺑﻪ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺆﻣﻦ ﮔﺸﺖ ﺑﻌﺪﹰﺍ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ‪(٤٧) .‬‬
‫ﺑﺎﺭﻯ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺑﺴﻴﺎﺭ ﺗﻼﺵ ﳕﻮﺩ ﮐﻪ ﺩﺧﺘﺮﺵ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻣﮑﺘﺐ ﺷﻴﺨﻰ ﲤﺎﻳﻞ ﻧﻴﺎﺑﺪ‬
‫ﻭﻟﮑﻦ ﺗﻮﻓﻴﻖ ﻧﻴﺎﻓﺖ‪ .‬ﺍﳝﺎﻥ ﻃﺎﻫﺮﻩ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﻳﮕﺮ ﭘﺪﺭ ﺭﺍ ﺑﮑﻠﹼﻰ ﻧﺎﺍﻣﻴﺪ ﳕﻮﺩ‪ .‬ﺑﺎ ﻭﺟﻮﺩ‬
‫ﺍﻳﻦ ﺑﺎﺭﻫﺎ ﮐﻮﺷﻴﺪ ﮐﻪ ﺩﺧﺘﺮ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺁﺋﲔ ﺟﺪﻳﺪ ﺑﺮﮔﺮﺩﺍﻧﺪ ﺍﻣ‪‬ﺎ ﭘﲑﻭﺯ ﻧﮕﺮﺩﻳﺪ‪ .‬ﳘﻮﺍﺭﻩ ﺑﻪ‬
‫ﻃﺎﻫﺮﻩ ﻣﻴﮕﻔﺖ ﺗﻮ ﺑﺎ ﺍﻳﻦ ﻭﺳﻌﺖ ﻓﻀﻞ ﻭ ﺷﺪ‪‬ﺕ ﺫﮐﺎﺀ ﺍﮔﺮ ﺧﻮﺩ ﺍﺩ‪‬ﻋﺎ ﻣﻴﮑﺮﺩﻯ ﻣﻦ ﻣﻴﭙﺬﻳﺮﻓﺘﻢ‪.‬‬
‫ﻣﺘﺄﺳ‪‬ﻔﻢ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﭘﺴﺮ ﺑﻴﺴﻮﺍﺩ ﺷﲑﺍﺯﻯ ﺗﺒﻌﻴ‪‬ﺖ ﮐﺮﺩﻩﺍﻯ‪ (٤٨) .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭼﻪ ﺩﺭ ﮐﺮﺑﻼ ﻭ‬
‫ﭼﻪ ﺩﺭ ﻗﺰﻭﻳﻦ ﻭ ﻃﻬﺮﺍﻥ ﺣﻀﻮﺭﹰﺍ ﻭ ﻳﺎ ﺑﺎ ﻣﮑﺎﺗﺒﻪ ﮐﻮﺷﺶ ﻓﺮﺍﻭﺍﻥ ﳕﻮﺩﻩ ﮐﻪ ﺍﻋﻀﺎﺀ ﺧﺎﻧﺪﺍﻥ‬
‫ﺧﺼﻮﺻﹰﺎ ﭘﺪﺭ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﻇ ﹼﻞ ﺍﻣﺮ ﺟﺪﻳﺪ ﺩﺭ ﺁﻭﺭﺩ ﻭﻟﮑﻦ ﺗﻮﻓﻴﻖ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﻣﺮﻗﻮﻣﺎﺕ‬
‫ﻃﺎﻫﺮﻩ ﺑﻪ ﭘﺪﺭﺵ )ﮐﻪ ﺑﺮﺧﻰ ﻣﻮﺟﻮﺩ ﺍﺳﺖ( ﺗﺼﺮﻳﺢ ﺍﺳﺖ ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻣﺎﮐﻦ ﻣﻘﺪ‪‬ﺳﻪ ﺩﺍﺋﻤﹰﺎ‬
‫ﺑﺮﺍﻯ ﺍﳝﺎﻥ ﭘﺪﺭ ﺩﻋﺎﺀ ﻭ ﺗﻀﺮ‪‬ﻉ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺸﺮﺣﻰ ﮐﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺣﻀﺮﺕ ﺑﺎﺏ ﻫﻨﮕﺎﻡ‬
‫ﺗﻮﻗﹼﻒ ﮐﻮﺗﺎﻩ ﺧﻮﺩ ﺩﺭ ﺳﻴﺎﻩﺩﻫﺎﻥ ﻗﺰﻭﻳﻦ ﺗﻮﻗﻴﻊ ﳐﺼﻮﺻﻰ ﺧﻄﺎﺏ ﺑﻪ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺻﺎﱀ ﻧﺎﺯﻝ ﻭ ﺍﻭ‬
‫ﺭﺍ ﺑﻪ ﺍﳝﺎﻥ ﻭ ﻧﺼﺮﺕ ﺍﻣﺮ ﺑﺪﻳﻊ ﺩﻋﻮﺕ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺍﮔﺮﭼﻪ ﺍﳝﺎﻥ ﻧﻴﺎﻭﺭﺩﻩ ﻭﻟﮑﻦ‬
‫ﳘﻪ ﺍﺗ‪‬ﻬﺎﻣﺎﺕ ﻭﺍﺭﺩﻩ ﺑﺮ ﻃﺎﻫﺮﻩ ﻭ ﺍﺯ ﲨﻠﻪ ﺷﺮﮐﺖ ﺩﺭ ﺗﻮﻃﺌﻪ ﺑﺮﺍﻯ ﻗﺘﻞ ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺗﻘﻰ ﺭﺍ ﺭ ‪‬ﺩ‬
‫ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﻳﺶ )ﺻﺺ ‪ (٧٤-٧٦‬ﺣﮑﺎﻳﱴ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ‬
‫ﻧﻘﻞ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ ﺧﻼﺻﻪﺍﺵ ﭼﻨﲔ ﺍﺳﺖ‪" :‬ﻳﮑﻰ ﺍﺯ ﻣﻌﺘﻤﺪﺍﻥ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ﺑﻴﺎﻥ ﳕﻮﺩﻩ ﮐﻪ ﺩﺭ‬
‫ﺍﻳ‪‬ﺎﻣﻰ ﮐﻪ ﺣﺎﺝ ﻣﻼﹼﳏ ‪‬ﻤﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ ﻣﻀﺮﻭﺏ ﻭ ﻣﻘﺘﻮﻝ ﮔﺮﺩﻳﺪﻩ ﺩﺭ ﳎﻠﺴﻰ ﺣﺎﺿﺮ ﺑﻮﺩﻩ ﺍﺳﺖ‬
‫ﺍﻋﻀﺎﺀ ﺣﺎﺿﺮ ﺩﺭ ﳎﻠﺲ ﮐﻪ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ ﺍﻋﻴﺎﻥ ﻭ ﺑﺰﺭﮔﺎﻥ ﻗﺰﻭﻳﻦ ﺑﻮﺩﻩﺍﻧﺪ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺳﺨﻦ ﻣﻴﮕﻔﺘﻪﺍﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺍﻭﻗﺎﺕ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻧﻪ ﭘﺪﺭ ﺑﺴﺮ ﻣﻴﱪﺩﻩ ﺍﺳﺖ‪ .‬ﺳﻴ‪‬ﺪﻯ ﺍﺯ ﻋﻠﻤﺎﻯ‬
‫ﻣﺸﻬﻮﺭ ﻗﺰﻭﻳﻦ ﺭﻭﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﮐﺮﺩﻩ ﻭ ﺍﺗ‪‬ﻬﺎﻣﺎﺗﻰ ﭼﻨﺪ ﺑﺮ ﻃﺎﻫﺮﻩ ﻭﺍﺭﺩ ﻣﻴﮑﻨﺪ‪.‬‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺑﺪﻓﺎﻉ ﺍﺯ ﻃﺎﻫﺮﻩ ﻣﻴﭙﺮﺩﺍﺯﺩ ﻭ ﲨﻴﻊ ﺍﺗ‪‬ﻬﺎﻣﺎﺕ ﺭﺍ ﺭ ‪‬ﺩ ﻣﻴﻨﻤﺎﻳﺪ ﺍﻣ‪‬ﺎ ﺳﻴ‪‬ﺪ ﺑﺪ ﻃﻴﻨﺖ‬
‫ﺑﻨﻮﻋﻰ ﻃﻌﻨﻪ ﺁﻣﻴﺰ ﻭ ﲟﻨﻈﻮﺭ ﲢﻘﲑ ﻭ ﲣﻔﻴﻒ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺷﻌﺮ ﺯﻳﺮ ﺭﺍ ﻣﻴﺨﻮﺍﻧﺪ‪:‬‬
‫ﮐﻪ ﺑﺎﻧﮓ ﺧﺮﻭﺱ ﺁﻳﺪ ﺍﺯ ﻣﺎﮐﻴﺎﻥ‬ ‫ﺷﮑﻮﻫﻰ ﳕﺎﻧﺪ ﺩﺭ ﺁﻥ ﺧﺎﻧﺪﺍﻥ‬
‫ﻗﻠﺐ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﳎﺮﻭﺡ ﻭ ﺍﺷﮏ ﭼﺸﻤﺶ ﺑﺮ ﳏﺎﺳﻦ ﻭ ﺳﻴﻤﺎﻳﺶ ﺟﺎﺭﻯ ﻣﻴﮕﺮﺩﺩ ﻭ ﺩﻳﮕﺮ‬
‫ﺳﮑﻮﺕ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﺧﻴﻠﯽ ﺯﻭﺩ ﺳﻴ‪‬ﺪ ﻣﺬﮐﻮﺭ ﻓﻮﺕ ﻣﻴﮑﻨﺪ ﻭ ﺧﺎﻧﺪﺍﻧﺶ ﺍﺯ ﻫﻢ ﻣﻴﭙﺎﺷﺪ ﻭ ﺩﺭ ﺑﺎﺏ‬
‫ﺩﺧﺘﺮﺵ ﺁﻧﻘﺪﺭ ﺍﺫﮐﺎﺭ ﻧﺎﻻﻳﻘﻪ ﺷﺎﻳﻊ ﻣﻴﺸﻮﺩ ﮐﻪ ﻋﱪﺕ ﳘﮕﺎﻥ ﻣﻴﮕﺮﺩﺩ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺳﺮﺍﳒﺎﻡ‬
‫ﻃﺎﻗﺖ ﺍﻳﻦ ﺍﺗ‪‬ﻬﺎﻣﺎﺕ ﻭ ﻻﻃﺎﺋﻼﺕ ﳕﻰﺁﻭﺭﺩ ﻭ ﺍﺯ ﻗﺰﻭﻳﻦ ﻋﺎﺯﻡ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ ﻣﻴﺸﻮﺩ ﻭ ﺩﺭ ﺁﳒﺎ‬
‫ﺳﺎﳍﺎ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﳏﺰﻭﻥ ﻭ ﺩﳋﻮﻥ ﺯﻧﺪﮔﻰ ﻣﻴﮑﻨﺪ ﺗﺎ ﺩﺭ ﺳﺎﻝ ‪١٢٨٣‬ﻫﺠﺮﻯ‬
‫ﻗﻤﺮﻯ )‪ ١٨٦٦‬ﻣﻴﻼﺩﻯ( ﭼﺸﻢ ﺍﺯ ﺟﻬﺎﻥ ﺩﻭﻥ ﻣﻴﭙﻮﺷﺪ‪ (٤٩) .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺭﻭﺯﻯ ﺍﺯ ﺧﺎﻧﻪ‬
‫ﺷﺨﺼﻰ ﺧﻮﻳﺶ ﺩﺭ ﮐﺮﺑﻼ )ﮐﻪ ﺳﺎﳍﺎ ﭘﻴﺶ ﺧﺮﻳﺪﻩ ﺑﻮﺩ( ﻋﺎﺯﻡ ﺯﻳﺎﺭﺕ ﻣﺮﻗﺪ ﺣﻀﺮﺕ ﺍﻣﺎﻡ‬
‫ﺣﺴﲔ ﻋﻠﻴﻪ ‪‬ﺎﺀﺍﷲ ﻣﻴﺸﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺯﻳﺎﺭﺕ ﻭ ﳕﺎﺯ ﺩﺭ ﺑﺎﻻﻯ ﺳﺮ ﺍﻣﺎﻡ ﺣﺴﲔ ﻣﺸﻐﻮﻝ ﺑﺪﻋﺎﺀ‬
‫ﻣﻴﺸﻮﺩ ﮐﻪ ﺣﺎﻟﺶ ﻣﻨﻘﻠﺐ ﻣﻴﮕﺮﺩﺩ ﻭ ﻧﺎﮔﺎﻩ ﺑﺮ ﺯﻣﲔ ﻣﻰﺍﻓﺘﺪ‪ .‬ﺍﻭ ﺭﺍ ﺑﺪﻭﺵ ﮐﺸﻴﺪﻩ ﺑﻪ ﺧﺎﻧﻪ‬
‫ﻣﻴﱪﻧﺪ ﻭ ﺩﺭ ﺁﳒﺎ ﻭﻓﺎﺕ ﻣﻴﻨﻤﺎﻳﺪ‪ (٥٠) .‬ﺍﺯ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﭼﻬﺎﺭ ﺩﺧﺘﺮ ﻭ ﺷﺶ ﭘﺴﺮ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻧﺪ‬
‫ﮐﻪ ﺿﻤﻦ ﺷﺮﺡ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻨﺎﻡ ﻭ ﺍﺣﻮﺍﻝ ﺁﻧﺎﻥ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢﮐﺮﺩ‪ .‬ﳘﭽﻨﲔ‬
‫ﺍﺯﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺗﺄﻟﻴﻔﺎﺕ ﻋﻈﻴﻢ ﻭﻣﺘﻌﺪ‪‬ﺩﻯ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ‪.‬ﮐﺘﺎﺏ ﻏﻨﻴﻤﺔﺍﳌﻌﺎﺩ ﺩﺭ ﭼﻬﺎﺭﺩﻩ‬
‫ﳎﻠﹼﺪ )ﮐﻪ ﺷﺮﺡ ﺑﺮ ﺍﺭﺷﺎﺩ ﺍﺳﺖ( ﺍﺯ ﺁﻥ ﲨﻠﻪ ﺍﺳﺖ‪ (٥١) .‬ﮐﺘﺎﺏ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺭ ﺩﻭ ﳎﻠﹼﺪ ﺑﻨﺎﻡ‬
‫ﻣﺴﺎﻟﮏ ﺩﺭ ﺷﺮﺡ ﺍﺭﺷﺎﺩ ﺩﺍﺭﺩ‪ .‬ﮐﺘﺎﺏ ﲝﺮﺍﻟﻌﺮﻓﺎﻥ )‪ (٥٢‬ﺩﺭ ﳎﻠﺪ‪‬ﺍﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﻭ ﺩﺭ ﺗﻔﺴﲑ ﻗﺮﺁﻥ‬
‫ﺷﺮﻳﻒ ﺍﺯ ﺩﻳﮕﺮ ﺁﺛﺎﺭ ﻣﻬﻤ‪‬ﻪ ﻣﻼﹼﳏﻤﺨ‪‬ﺪﺻﺎﱀ ﺍﺳﺖ‪ .‬ﺷﺮﺡ ﻬﻧﺞﺍﻟﺒﻼﻏﻪ ﺩﺭ ﭼﻬﺎﺭ ﳎﻠﹼﺪ ﻧﻴﺰ ﺍﺯ ﺍﻫ ‪‬ﻢ‬
‫ﺗﺄﻟﻴﻔﺎﺕ ﺍﻭﺳﺖ‪ (٥٣).‬ﺍﺯ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﻧﻴﺰ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ ﻭ ﺷﻌﺮ ﺑﻌﺮﰉ ﻭ‬
‫ﻓﺎﺭﺳﻰ ﻧﻴﮑﻮ ﻣﻴﺴﺮﻭﺩﻩ ﺍﺳﺖ‪ .‬ﺫﮐﺮ ﳘﻪ ﺁﺛﺎﺭ ﺍﻭ ﺩﺭ ﺍﻳﻨﻤﻘﺎﻡ ﻣﻴﺴ‪‬ﺮ ﻧﻴﺴﺖ ﻭ ﻃﺎﻟﺒﺎﻥ ﺁﮔﺎﻫﻰ‬
‫ﺑﻴﺸﺘﺮ ﺑﺎﻳﺪ ﺑﻪ ﮐﺘﺐ ﺷﺮﺡ ﺣﺎﻝ ﻋﻠﻤﺎﺀ ﺷﻴﻌﻰ ﻗﺮﻥ ﺳﻴﺰﺩﻫﻢ ﻫﺠﺮﻯ ) ﻧﻮﺯﺩﻫﻢ ﻣﻴﻼﺩﻯ( ﻣﺮﺍﺟﻌﻪ‬
‫ﳕﺎﻳﻨﺪ‪(٥٤) .‬‬
‫ﭘﺲ ﺍﺯ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻭ ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﻻﺯﻡ ﺍﺳﺖ ﮐﻪ ﺑﺸﺮﺡ‬
‫ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺑﺮﺍﺩﺭ ﮐﻮﭼﮑﺘﺮ ﺁﻧﺪﻭ ﺟﻨﺎﺏ ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺑﺮﻏﺎﱏ ﭘﺮﺩﺍﺯﱘ‪ .‬ﲢﺼﻴﻼﺕ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﭼﻮﻥ ﺩﻭ ﺑﺮﺍﺩﺭ ﺩﻳﮕﺮ ﺩﺭ ﻗﺰﻭﻳﻦ‪ ،‬ﻗﻢ‪ ،‬ﺍﺻﻔﻬﺎﻥ ﻭ ﺳﭙﺲ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ ﺑﻮﺩ‪.‬‬
‫ﻧﺎﻣﱪﺩﻩ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﺑﺮﺟﺴﺘﻪ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﺑﻮﺩ ﻭ ﺍﺯ ﳏﻀﺮ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ‬
‫ﺭﺷﱴ ﻧﻴﺰ ﻣﺪ‪‬ﺗﻰ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩ ﺑﻮﺩ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺑﻪ ﺍﻗﺮﺍﺭ ﺑﺮﺍﺩﺭﺵ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﻭ ﺗﺎﺭﻳﺦ‬
‫ﻧﮕﺎﺭﺍﻥ ﻋﺼﺮ ﻗﺎﺟﺎﺭ ﺩﺭ ﻬﻧﺎﻳﺖ ﺯﻫﺪ ﻭ ﺗﻘﻮﻯ ﺑﻮﺩﻩ ﻭ ﺷﺒﻬﺎ ﻏﺎﻟﺒﹰﺎ ﺑﺘﻀﺮ‪‬ﻉ ﻭ ﺍﺑﺘﻬﺎﻝ ﻣﻴﮕﺬﺭﺍﻧﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﮐﻪ ﺷﺒﻬﺎ ﺑﺮﺍﻯ ﺁﻧﮑﻪ ﺧﻮﺍﺏ ﺍﻭ ﺭﺍ ﻧﺮﺑﺎﻳﺪ ﺯﳒﲑﻯ ﺑﻪ ﮔﺮﺩﻥ ﺧﻮﺩ‬
‫ﻣﻰﺑﺴﺘﻪ ﻭ ﺳﺮ ﺁﻧﺮﺍ ﺑﻪ ﺳﻘﻒ ﺍﻃﺎﻕ ﻭﺻﻞ ﻣﻴﻨﻤﻮﺩﻩ ﮐﻪ ﺗﺎ ﮔﺮﺩﻥ ﺧﻢ ﻣﻴﮑﻨﺪ ﺑﻴﺪﺍﺭ ﺷﻮﺩ‪(٥٥) .‬‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺩﺭ ﻓﻀﻞ ﻭ ﮐﻤﺎﻝ ﻧﻴﺰ ﺑﻴﻨﻈﲑ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﻧﮑﺘﻪ ﻋﻼﻭﻩ ﺑﺮ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺍﺯ‬
‫ﺷﻬﺎﺩﺕ ﻋﻠﻤﺎﻯ ﺯﻣﺎﻥ ﻭ ﻣﺘﻮﻥ ﺁﺛﺎﺭ ﻭﻯ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﮐﻪ ﺷﻴﺨﻰ ﺑﻮﺩﻩ ﭘﺲ ﺍﺯ‬
‫ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺪﺍﻥ ﺣﻀﺮﺕ ﻣﺆﻣﻦ ﺷﺪﻩ ﻭ ﻟﺬﺍ ﻣﻮﺭﺩ ﳐﺎﻟﻔﺖ ﺷﺪﻳﺪ ﺑﺮﺍﺩﺭﺍﻥ ﺧﻮﻳﺶ‬
‫ﺧﺼﻮﺻﹰﺎ ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺻﻮﺭﺕ ﺷﻬﺎﺩﺕ ﮐﺘﱮ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺑﺮ‬
‫ﺣﻘﺎﹼﻧﻴ‪‬ﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺁﺧﺮ ﺻﺤﻴﻔﻪ ﺟﻌﻔﺮﻳ‪‬ﻪ ﻳﺎ ﺷﺮﺡ ﺩﻋﺎﺀ ﺯﻣﺎﻥ ﻏﻴﺒﺖ ﮐﻪ ﺑﻪ ﺷﺮﺡ ﻳﺎ‬
‫ﺗﻔﺴﲑ ﻫﺎﺀ ﻧﻴﺰ ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﮐﻠﻤﺎﺕ ﺍﻭ ﻭ ﻳﮏ ﺗﻦ ﺩﻳﮕﺮ ﺍﺯ ﻋﻠﻤﺎﺀ‬
‫ﻃﺮﺍﺯ ﺍﻭ‪‬ﻝ ﺷﻴﺨﻰ ﻭ ﺑﺎﰉ ﺭﺍ ﺩﺭ ﺁﺧﺮ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩ ﻭ ﺑﻌﻨﻮﺍﻥ "ﺷﻬﺎﺩﺗﲔ" ﻣﺪ ﹼﻝ ﺑﺮ‬
‫ﺣﻘﺎﹼﻧﻴ‪‬ﺖ ﺣﻀﺮﺗﺸﺎﻥ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺷﻬﺎﺩﺕ ﮐﺘﱮ ﺩﺭ ﮐﺘﺎﺏ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﻓﺎﺿﻞ‬
‫ﻣﺎﺯﻧﺪﺭﺍﱏ ﻧﻴﺰ ﻣﻄﺒﻮﻉ ﻭ ﻣﻨﺘﺸﺮ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺗﻮﻗﻴﻌﺎﺕ ﻧﺎﺯﻟﻪ ﺧﻄﺎﺏ ﺑﻪ‬
‫ﻧﺎﻣﱪﺩﻩ ﺍﻭ ﺭﺍ ﺑﻪ ﻫﺪﺍﻳﺖ ﺑﺴﺘﮕﺎﻥ ﺧﻮﻳﺶ ﻭﻟﯽ ﺑﺎ ﺭﻋﺎﻳﺖ ﺣﺰﻡ ﻭ ﺣﮑﻤﺖ ﺗﻮﺻﻴﻪ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﺯ‬
‫ﲨﻠﻪ ﺗﻮﻗﻴﻌﺎﺕ ﺻﺎﺩﺭﻩ ﺑﻪ ﺍﻋﺰﺍﺯ ﺍﻭ ﺗﻮﻗﻴﻌﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺳﻴﺎﻩ ﺩﻫﺎﻥ ﻗﺰﻭﻳﻦ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺍﻳﻘﺎﻥ )ﺹ ‪ (١٧٤‬ﺍﳝﺎﻥ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺭﺍ ﺍﺯ ﲨﻠﻪ ﺩﻻﺋﻞ‬
‫ﺣﻘﹼﺎﻧﻴ‪‬ﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺑﺮ ﺧﻼﻑ ﺑﺮﺍﺩﺭﺍﻧﺶ ﻃﺎﻟﺐ ﺭﻳﺎﺳﺖ ﺩﻳﲎ ﻭ‬
‫ﺩﻧﻴﻮﻯ ﻧﺒﻮﺩﻩ ﻭ ﺑﻴﺸﺘﺮ ﻋﻤﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﲢﺼﻴﻞ ﻣﻌﺎﺭﻑ ﺩﻳﲎ ﻭ ﻋﺮﻓﺎﱏ ﳏﺼﻮﺭ ﳕﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺍﺳﻼﻣﻰ ﻫﺮ ﻳﮏ ﺑﻨﻮﻋﻰ ﺑﻪ ﺍﳝﺎﻥ ﺍﻭ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻨﮑﺎﺑﲎ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﻗﺼﺺﺍﻟﻌﻠﻤﺎﺀ ﻣﻴﻨﻮﻳﺴﺪ‪" :‬ﺳﻪ ﺑﺮﺍﺩﺭ ﺑﻮﺩﻧﺪ ﺣﺎﺟﻰ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﮐﻪ ﺑﺮﺍﺩﺭ ﺑﺰﺭﮔﺘﺮ ﺑﻮﺩ ﻭ ﺣﺎﺟﻰ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺑﺮﺍﺩﺭ ﻭﺳﻂ ﻭ ﻫﺮ ﺩﻭ ﻓﻘﻴﻪ ﻭ ﺣﺎﺟﻰﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺑﺮﺍﺩﺭ ﮐﻮﭼﮏ ﮐﻪ ﺍﻭ ﺍﺯ‬
‫ﺷﺎﮔﺮﺩﺍﻥ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﺑﻮﺩ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﻭﺍﻗﻌﻪ ﻣﲑﺯﺍ ﻋﻠﯽﳏﻤ‪‬ﺪ ﺑﺎﺏ ﺍﻭ ﻧﻴﺰ ﻣﻴﻞ ﺑﻪ ﺑﺎﺏ‬
‫ﺩﺍﺷﺘﻪ ﻭ ﺩﺭ ﳎﻠﺲ ﻭﻋﻆ ‪‬ﻣﺮ‪‬ﺩﻩ ﺑﺎﺏ ﺣﺎﺿﺮ ﻣﻴﺸﺪ" )ﺹ‪ .(١٩‬ﺳﻴ‪‬ﺪﳏﻤ‪‬ﺪ ﻋﻠﯽ ﮔﻠﺮﻳﺰ ﻧﻴﺰ ﺩﺭ‬
‫ﳎﻠﹼﺪ ﳔﺴﺖ ﺍﺯ ﮐﺘﺎﺏ "ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏﺍﳉﹼﻨﻪ ﻗﺰﻭﻳﻦ" ﺩﺭ ﺧﺼﻮﺹ ﺍﳝﺎﻥ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﭼﻨﲔ‬
‫ﻣﻴﻨﻮﻳﺴﺪ‪" :‬ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺑﺮﺍﺩﺭ ﺩﻳﮕﺮ ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﮐﻪ ﺍﺯ ﻣﺮﻳﺪﺍﻥ ﺷﻴﺦﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ‬
‫ﺑﻮﺩ ﭘﺲ ﺍﺯ ﻭﻯ ﺑﻪ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﳏﻤ‪‬ﺪ ﺑﺎﺏ ﮔﺮﻭﻳﺪ ﻭ ﺩﺭ ﻃ ‪‬ﻰ ﺍﻳﻦ ﺣﻮﺍﺩﺙ ﻭ ﻭﻗﺎﻳﻊ ﻣﺮﺩﻭﺩ‬
‫ﻣﻴﺰﻳﺴﺖ ﺗﺎ ﺩﺭ ﮔﺬﺷﺖ" )ﺹ‪ (٥٧) .(٤٧١‬ﺑﺎﺭﻯ ﻣﺪﺭ‪‬ﺱ ﺗﱪﻳﺰﻯ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺭﺍ "ﺍﺯ ﺍﮐﺎﺑﺮ‬
‫ﻋﻠﻤﺎﺀ ﺍﻣﺎﻣﻴ‪‬ﻪ" ﺩﺍﻧﺴﺘﻪ )‪ (٥٨‬ﻭ ﳏﻤ‪‬ﺪ ﺣﺴﻦ ﺧﺎﻥ ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﻭﺯﻳﺮ ﺍﻧﻄﺒﺎﻋﺎﺕ ﻋﺼﺮ ﻗﺎﺟﺎﺭ ﺍﻭ‬
‫ﺭﺍ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻋﻠﻤﺎﺀ ﻋﺼﺮ ﻗﺎﺟﺎﺭ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ (٥٩) .‬ﺍﺯ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﻓﺮﺯﻧﺪﻯ ﺑﻨﺎﻡ ﺷﻴﺦ‬
‫ﻋﺒﺪﺍﳊﺴﲔ ﻗﺰﻭﻳﲎ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﮐﻪ ﺑﺮ ﺑﺮﺧﻰ ﺍﺯ ﮐﺘﺐ ﭘﺪﺭ ﺷﺮﻭﺣﻰ ﻧﻮﺷﺘﻪ ﻭ ﺑﻴﺎﺩﮔﺎﺭ ﻬﻧﺎﺩﻩ‬
‫ﺍﺳﺖ‪ (٦٠) .‬ﻧﮕﺎﺭﻧﺪﻩ ﺍﺯ ﺣﻮﺍﺩﺙ ﺍﻳ‪‬ﺎﻡ ﺍﺧﲑ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺑﺮﻏﺎﱏ ﻋﻠﻴﻪ ﺭﺿﻮﺍﻥ‬
‫ﺍﷲ ﻭ ﺳﺎﻝ ﺩﻗﻴﻖ ﺻﻌﻮﺩ ﺍﻭ ﺗﺎ ﮐﻨﻮﻥ ﺍﻃﹼﻼﻉ ﻣﺴﺘﻨﺪ ﻣﻬﻤ‪‬ﻰ ﺑﺪﺳﺖ ﻧﻴﺎﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﻗﺮﺍﺋﻦ ﺑﺮ‬
‫ﻣﻴﺂﻳﺪ ﮐﻪ ﻧﺎﻣﱪﺩﻩ ﺗﺎ ﺣﺪﻭﺩ ﺳﺎﻝ ‪ ١٢٧٠‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٨٥٣‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﺣﻴﺎﺕ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ‪ (٦١) .‬ﻋﻤﺪﻩ ﺁﺛﺎﺭ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺩﺭ ﺗﻮﺿﻴﺢ ﺁﻳﺎﺕ ﺷﺮﻳﻒ ﻗﺮﺁﻥ ﻭ ﻣﺒﺎﺣﺚ ﻓﻠﺴﻔﻰ ﻭ‬
‫ﻋﺮﻓﺎﱏ ﺁﺋﲔ ﺍﺳﻼﻡ ﺍﺳﺖ‪ .‬ﻭﻟﮑﻦ ﺩﺭ ﻓﻘﻪ ﺷﻴﻌﻰ ﻧﻴﺰ ﺗﺄﻟﻴﻔﺎﺕ ﻣﻬﻤ‪‬ﻪ ﺩﺍﺭﺩ‪ (٦٢) .‬ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ‬
‫ﻧﻴﺰ ﭼﻮﻥ ﺑﺮﺍﺩﺭﺧﻮﻳﺶ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺻﺎﺣﺐ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻫ ‪‬ﻢ ﺗﺄﻟﻴﻔﺎﺕ ﻓﻘﻬﻰ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﮐﺘﺎﺏ "ﳎﻤﻊ ﺍﳌﺴﺎﺋﻞ" ﺩﺭ ﺷﺮﺡ "ﳐﺘﺼﺮ ﻧﺎﻓﻊ" ﻋﻼﹼﻣﻪ ﺣﻠﹼﻰ ﺍﺳﺖ‪ (٦٣) .‬ﺍﻣ‪‬ﺎ‬
‫ﮐﺘﺎﺏ ﺭﻳﺎﺽ ﺍﻻﺣﺰﺍﻥ ﮐﻪ ﺩﺭ ﻫﺸﺖ ﳎﻠﹼﺪ ﺗﺄﻟﻴﻒ ﮔﺸﺘﻪ ﻣﺸﻬﻮﺭﺗﺮﻳﻦ ﺍﺛﺮ ﺍﻭﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺩﺭ‬
‫ﺗﻮﺿﻴﺢ ﻣﺴﺎﺋﻞ ﻓﻠﺴﻔﻰ ﻭ ﻋﺮﻓﺎﱏ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ (٦٤) .‬ﺍﺯ ﺩﻳﮕﺮ ﺗﺄﻟﻴﻔﺎﺕ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ‬
‫ﺭﻣﻮﺯﺍﺕ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﻣﻌﺮﺍﺝ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﻏﻨﺎﺋﻢ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﻣﺸﮑﻮﺓ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﻣﻨﻬﺎﺝ‬
‫ﺍﻟﺴ‪‬ﺎﻟﮑﲔ ﻭ ﺣﻴﺎﺓ ﺍﻻﳝﺎﻥ ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪(٦٥) .‬‬
‫ﺍﻣ‪‬ﺎ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﻭ ﺍﺟﺪﺍﺩ ﻣﺎﺩﺭﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭼﻨﺪ ﺗﻦ ﺑﺴﻴﺎﺭ ﻧﺎﻡ ﺁﻭﺭﻧﺪ‪ .‬ﳔﺴﺖ ﺁﻗﺎ ﺳﻴ‪‬ﺪ‬
‫ﺣﺴﲔ ﻗﺰﻭﻳﲎ ﺍﺳﺖ ‪ ،(٦٦).‬ﺩﺧﺘﺮ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺣﺴﲔ )ﻓﺎﻃﻤﻪ ﺧﺎﱎ( ﻣﺎﺩﺭ ﺁﻣﻨﻪ ﻭ ﺁﻣﻨﻪ ﻣﺎﺩﺭ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪ (٦٧) .‬ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﺛﻘﺎﺕ ﻋﻠﻤﺎﻯ ﺷﻴﻌﻰ ﻭ ﺍﺯ‬
‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﻓﻘﻬﺎﺀ ﻭ ﳎﺘﻬﺪﺍﻥ ﺍﻭﺍﺧﺮ ﻗﺮﻥ ﺩﻭﺍﺯﺩﻫﻢ ﻭ ﺳﺎﳍﺎﻯ ﳔﺴﺖ ﻗﺮﻥ ﺳﻴﺰﺩﻫﻢ ﻫﺠﺮﻯ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ ‪ .‬ﻭﻯ ﻣﻌﺎﺻﺮ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﺑﺎﻗﺮ ‪‬ﺒﻬﺎﱏ ﻭ ﺍﺯ ﺍﺳﺘﺎﺩﺍﻥ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﻃﺒﺎﻃﺒﺎﺋﻰ )ﺻﺎﺣﺐ ﺭﻳﺎﺽ‬
‫ﺍﳌﺴﺎﺋﻞ( ﻭ ﻣﲑﺯﺍ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﻗﻤﻰ ﻣﻌﺮﻭﻑ ﺑﻪ ﻣﲑﺯﺍﻯ ﻗﻤﻰ ﻭ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﻣﻬﺪﻯ ﲝﺮ ﺍﻟﻌﻠﻮﻡ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﺩﺭ ﺳﺎﻝ ‪ ١٢٠٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٧٩٣‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﮔﺬﺷﺖ‪ .‬ﻣﺮﻗﺪﺵ‬
‫ﺩﺭ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﻭ ﺑﺰﻋﻢ ﻣﺮﺩﻡ ﺁﻥ ﺑﻠﺪ ﳏ ﹼﻞ ﺭﻭﺍﺷﺪﻥ ﺣﺎﺟﺎﺕ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻫ ‪‬ﻢ ﺁﺛﺎﺭ ﺍﻭ ﺑﺮﺍﻫﲔ‬
‫ﺍﻟﺴ‪‬ﺪﺍﺩ‪ ،‬ﺩﺭ‪‬ﲦﲔ ﻭ ﻣﻌﺎﺭﺝ ﺍﻻﺣﮑﺎﻡ ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪ (٦٨) .‬ﺩﺍﻣﺎﺩ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﻗﺰﻭﻳﲎ‬
‫ﻼ ﺁﻣﺪ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ ﻭ ﺍﻭ ﭘﺪﺭ ﺁﻣﻨﻪ )ﻣﺎﺩﺭ ﻃﺎﻫﺮﻩ( ﻭ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ‬ ‫ﺑﺸﺮﺣﻰ ﮐﻪ ﻗﺒ ﹰ‬
‫ﻗﺰﻭﻳﲎ )ﺩﺍﺋﻰ ﻃﺎﻫﺮﻩ( ﺑﻮﺩﻩ ﺍﺳﺖ‪ (٦٩) .‬ﭘﺴﺮ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﻗﺰﻭﻳﲎ‪ ،‬ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺟﻮﺍﺩ ﻗﺰﻭﻳﲎ‬
‫ﻼ ﺑﻴﺎﻥ ﮔﺮﺩﻳﺪ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻋﻠﻤﺎﺀ ﻗﺰﻭﻳﻦ ﺩﺭ ﻋﺼﺮ ﺧﻮﻳﺶ ﺑﻮﺩﻩ ﮐﻪ ﺍﺯ ﲨﻠﻪ ﺑﺎ‬ ‫ﻧﻴﺰ ﭼﻨﺎﻧﮑﻪ ﻗﺒ ﹰ‬
‫ﺩﺧﺘﺮ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﳎﺎﻫﺪ ﺍﺯﺩﻭﺍﺝ ﮐﺮﺩﻩ ﻭ ﺩﺭ ﺳﺎﻝ ‪ ١٢٧٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٨٦١‬ﻣﻴﻼﺩﻯ(‬
‫ﻼ ﺟﻮﺍﺩ ﺑﺮﻏﺎﱏ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻣﻨﺴﻮﺑﺎﻥ‬ ‫ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ (٧٠) .‬ﺍﻳﻦ ﺳﻴ‪‬ﺪ ﺟﻮﺍﺩ ﺑﻐﲑ ﺍﺯ ﻣ ﹼ‬
‫ﻃﺎﻫﺮﻩ ﺍﺳﺖ ﻭ ﺑﻨﺎﻡ ﻭ ﻋﺎﻗﺒﺖ ﺍﻭ ﺑﻌﺪﹰﺍ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ‪.‬‬
‫ﭘﺪﺭ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﻗﺰﻭﻳﲎ‪ ،‬ﺍﻣﲑ ﳏﻤ‪‬ﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻗﺰﻭﻳﲎ ﻧﻴﺰ ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﻓﻘﻬﺎﻯ ﺷﻴﻌﻰ ﺍﻳﺮﺍﻥ‬
‫ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﻳﺶ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻯ ﺳﺎﳍﺎ ﻧﺰﺩ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺑﺎﻗﺮ ﳎﻠﺴﻰ ﻣﻌﺮﻭﻑ )ﺻﺎﺣﺐ ﮐﺘﺎﺏ‬
‫ﲝﺎﺭ ﺍﻻﻧﻮﺍﺭ( ﻭ ﻧﻴﺰ ﭘﺪﺭ ﺧﻮﺩ ﳏﻤ‪‬ﺪ ﻣﻌﺼﻮﻡ ﻗﺰﻭﻳﲎ ﺗﻠﻤ‪‬ﺬ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﲑ ﳏﻤ‪‬ﺪ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ‬
‫ﺣﺪﻭﺩ ﺳﺎﳍﺎﻯ ‪١١٤٥-١١٤٩‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٧٣٢-١٧٣٦‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻫﺸﺘﺎﺩ ﺳﺎﻟﮕﻰ‬
‫ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ (٧١) .‬ﺍﺯ ﻭﻯ ﺁﺛﺎﺭ ﻣﻬﻤ‪‬ﻰ ﺩﺭ ﺗﻮﺿﻴﺢ ﻓﻘﻪ ﺷﻴﻌﻰ ﻭ ﺳﺎﻳﺮ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻰ ﺩﺭ‬
‫ﺩﺳﺖ ﺍﺳﺖ‪ (٧٢) .‬ﺍﻣ‪‬ﺎ ﺍﺯ ﳘﻪ ﻣﻌﺮﻭﻓﺘﺮ ﻭ ﻣﻬﻤ‪‬ﺘﺮ ﺩﺭ ﻣﻴﺎﻥ ﺍﺟﺪﺍﺩ ﻣﺎﺩﺭﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﲑ‬
‫ﳏﻤ‪‬ﺪ ﻣﻌﺼﻮﻡ ﻗﺰﻭﻳﲎ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﺣﮑﻤﺎﻯ ﺑﺮﺟﺴﺘﻪ ﻗﺮﻥ ﻳﺎﺯﺩﻫﻢ ﻫﺠﺮﻯ ﻗﻤﺮﻯ )ﻫﻔﺪﻫﻢ‬
‫ﻼ ﳏﺴﻦ‬‫ﻣﻴﻼﺩﻯ( ﺍﺳﺖ‪ .‬ﺍﻭ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﺑﺴﻴﺎﺭ ﻓﺎﺿﻞ ﻣﲑﺯﺍ ﺭﻓﻴﻌﺎﻯ ﻧﺎﺋﻴﲎ ﻭ ﺍﺯ ﻣﻌﺎﺻﺮﺍﻥ ﻣ ﹼ‬
‫ﻓﻴﺾ ﻭ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺗﻘﻰ ﳎﻠﺴﻰ ﺍﻭ‪‬ﻝ )ﭘﺪﺭ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺑﺎﻗﺮ ﳎﻠﺴﻰ ﺛﺎﱏ( ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﮔﺬﺷﺖ‬
‫ﻭﻯ ﺭﺍ ﺩﺭ ﺣﺪﻭﺩ ﺳﺎﳍﺎﻯ ‪١١٩١-١١٩٢‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٧٧٧- ١٧٧٨‬ﻣﻴﻼﺩﻯ(‬
‫ﻧﻮﺷﺘﻪﺍﻧﺪ‪ (٧٣) .‬ﺍﺯ ﻣﲑ ﳏﻤ‪‬ﺪ ﻣﻌﺼﻮﻡ ﺁﺛﺎﺭ ﺍﺭﺯﴰﻨﺪﻯ ﺩﺭ ﺗﻮﺿﻴﺢ ﻣﺴﺎﺋﻞ ﻓﻠﺴﻔﻰ ﻭ ﻋﺮﻓﺎﱏ ﻭ‬
‫ﺯﻣﻴﻨﻪﻫﺎﻯ ﳐﺘﻠﻒ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻰ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪(٧٤) .‬‬
‫ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﻣﻌﺮﻭﻑ ﻣﺎﺩﺭﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﻗﺮﻥ ﺳﻴﺰﺩﻫﻢ ﻫﺠﺮﻯ ﻗﻤﺮﻯ )ﻧﻮﺯﺩﻫﻢ ﻣﻴﻼﺩﻯ(‬
‫ﻼ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﺍﺳﺖ‪ .‬ﺗﻮﻟﹼﺪ ﺍﻭ ﺩﺭ ﻗﺰﻭﻳﻦ ﺑﺴﺎﻝ ‪ ١١٤٠‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬ ‫ﺩﺍﺋﻰ ﺍﻭ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫)‪١٧٢٧‬ﻣﻴﻼﺩﻯ( ﻭﺍﻗﻊ ﮔﺸﺖ‪ .‬ﻭﻯ ﭼﻨﺎﻧﮑﻪ ﺍﺯ ﭘﻴﺶ ﺁﻣﺪ ﻧﻮﻩ ﺩﺧﺘﺮﻯ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﻗﺰﻭﻳﲎ ﻭ‬
‫ﺑﺮﺍﺩﺭ ﺁﻣﻨﻪ )ﻣﺎﺩﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ( ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﲢﺼﻴﻼﺕ ﺍﻭﻟﻴ‪‬ﻪ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺩﺭ ﻗﺰﻭﻳﻦ ﻭ ﺩﺭ‬
‫ﺑﺮﺧﻰ ﺍﺯ ﺷﻬﺮﻫﺎﻯ ﺍﻳﺮﺍﻥ ﺍﳒﺎﻡ ﻳﺎﻓﺖ ﻭ ﺳﭙﺲ ﺑﺮﺍﻯ ﺗﮑﻤﻴﻞ ﺍﻃﹼﻼﻋﺎﺕ ﺧﻮﻳﺶ ﺑﻪ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ‬
‫ﺭﻓﺖ‪ .‬ﻣﺪ‪‬ﺗﻰ ﻧﻴﺰ ﺍﺯ ﳏﻀﺮ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﺍﺳﺘﻔﺎﺩﻩ ﳕﻮﺩ ﻭ ﲜﻤﻊ ﺷﻴﻔﺘﮕﺎﻥ ﻭﻯ‬
‫ﻼ ﺁﻣﺪ ﭼﻨﺪ ﺑﺎﺭ ﺟﻨﺎﺏ ﺷﻴﺦ ﺭﺍ ﺩﺭ ﺧﺎﻧﻪ ﺧﻮﻳﺶ ﺩﺭ ﺷﻬﺮ ﻗﺰﻭﻳﻦ‬ ‫ﭘﻴﻮﺳﺖ ﻭ ﺑﺸﺮﺣﻰ ﮐﻪ ﻗﺒ ﹰ‬
‫ﻼ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻋﻤﻴﻖ ﻋﻠﻤﺎﺀ ﺍﻳﺮﺍﻥ ﻭ ﺷﺨﺺ ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﻗﺎﺟﺎﺭ‬ ‫ﭘﺬﻳﺮﺍﺋﻰ ﳕﻮﺩ‪ .‬ﻣ ﹼ‬
‫ﺑﻮﺩ‪ .‬ﻧﺎﻣﱪﺩﻩ ﳘﺎﻥ ﻋﺎﱂ ﺟﻮﺍﳕﺮﺩﻯ ﺍﺳﺖ ﮐﻪ ﺳﺒﺐ ﺍﺷﺘﻬﺎﺭ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﺧﺼﻮﺻﹰﺎ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﺭ ﻗﺰﻭﻳﻦ ﮔﺮﺩﻳﺪﻩ ﻭﻟﮑﻦ ﺷﺨﺺ ﺍﺧﲑ ﭘﺲ ﺍﺯ ﮐﺴﺐ ﺷﻬﺮﺕ ﮐﺎﰱ ﻭﺗﺴﻠﹼﻂ ﺑﺮ‬
‫ﻣﺮﺩﻡ ﻗﺰﻭﻳﻦ ﻧﺴﺒﺖ ﺑﻪ ﻭﻯ ﺭﺳﻢ ﻭﻓﺎﺀ ﭼﻨﺎﻧﮑﻪ ﺑﺎﻳﺪ ﲜﺎﻯ ﻧﻴﺎﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺟﺎﻣﻊ‬
‫ﻣﻌﻘﻮﻝ ﻭ ﻣﻨﻘﻮﻝ ﻭ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻋﻠﻤﺎﺀ ﺷﻴﻌﻰ ﻭ ﺷﻴﺨﻰ ﺯﻣﺎﻥ ﺧﻮﻳﺶ ﺑﻮﺩ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ‬
‫ﻣﺎﺯﻧﺪﺭﺍﱏ ﺩﺭ ﺟﻠﺪ ﳔﺴﺖ ﺍﺯ ﮐﺘﺎﺏ ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ )ﺧﻄﹼﻰ( ﺑﻪ ﺍﻗﺒﺎﻝ ﻭ ﺍﳝﺎﻥ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺑﻪ‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﻧﻴﺰ ﻣﻴﻨﻮﻳﺴﺪ‪" :‬ﻭ ﺣﺎﺟﻰ ﺧﻮﺩ ﻧﻴﺰ ﺑﻨﻮﻉ‬
‫ﻼ ﺟﻌﻔﺮ ﻗﺰﻭﻳﲎ ﺩﺭ ﺗﺎﺭﻳﺦ‬ ‫ﻣﺬﮐﻮﺭ ﺍﻇﻬﺎﺭ ﺍﻗﺒﺎﻝ ﻭ ﺍﳝﺎﻥ ﻧﺴﺒﺖ ﺑﺎﻳﻦ ﺍﻣﺮ ﳕﻮﺩ" ) ﺹ ‪ .(٣٠٤‬ﻣ ﹼ‬
‫ﻼ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻫﺮﮔﺰ ﺩﺭ ﺣﻀﻮﺭ ﲨﻊ ﺑﺎﳝﺎﻥ ﺧﻮﻳﺶ ﺍﻋﺘﺮﺍﻑ ﻧﮑﺮﺩﻩ‬ ‫ﺧﻮﺩ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﺍﺳﺖ‪ (٧٥) .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﻫﻨﮕﺎﻡ ﺍﻗﺎﻣﺖ ﮐﻮﺗﺎﻩ ﻣﺪ‪‬ﺕ ﺣﻀﺮﺗﺸﺎﻥ ﺩﺭ ﻗﺮﻳﻪ ﺳﻴﺎﻩﺩﻫﺎﻥ ﻗﺰﻭﻳﻦ‬
‫ﻼ‬
‫ﺗﻮﻗﻴﻌﻰ ﺧﻄﺎﺏ ﺑﻪ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻧﺎﺯﻝ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﻧﺼﺮﺕ ﺍﻣﺮ ﺑﺪﻳﻊ ﺩﻋﻮﺕ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻣ ﹼ‬
‫ﳏﻤ‪‬ﺪ ﺻﺎﱀ ﺑﺮﻏﺎﱏ )ﭘﺪﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ( ﻣﺎﻧﻊ ﺍﺯ ﺁﻥ ﺷﺪ ﮐﻪ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺩﺭ ﺳﻴﺎﻩﺩﻫﺎﻥ‬
‫ﲝﻀﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺷﺮﻓﻴﺎﺏ ﺷﻮﺩ ﻭ ﺑﻪ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﮔﻔﺘﻪ ﺑﻮﺩ ﮐﻪ ﺩﺧﺘﺮﺍﻥ ﻣﻦ ﻭ ﭘﺴﺮﺍﻥ‬
‫ﴰﺎ ﺑﻈﻬﻮﺭ ﺑﺪﻳﻊ ﻣﺆﻣﻦ ﮔﺸﺘﻪﺍﻧﺪ ﻭ ﻣﺎ ﺩﺭ ﳏ ﹼﻞ ﺍﺗ‪‬ﻬﺎﻣﻴﻢ‪ .‬ﻟﺬﺍ ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺩﺧﺎﻟﺖ ﳕﺎﺋﻴﻢ‬
‫ﻋﻠﻤﺎﺀ ﳐﺎﻟﻒ ﻣﺎ ﺭﺍ ﺧﻮﺍﺭ ﳕﻮﺩﻩ ﺍﺯ ﺩﺭﺟﻪ ﺍﻋﺘﺒﺎﺭ ﺳﺎﻗﻂ ﻣﻴﻨﻤﺎﻳﻨﺪ‪ (٧٦) .‬ﺍﻣ‪‬ﺎ ﺩﻭ ﺗﻦ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ‬
‫ﻼﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ ﻭ ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﻗﺰﻭﻳﲎ ﺩﺭ ﳘﺎﻥ ﺁﻏﺎﺯ ﻇﻬﻮﺭ ﺑﻪ‬ ‫ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ‪ ،‬ﻣ ﹼ‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺆﻣﻦ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﺣﺮﻭﻑ ﺣ ‪‬ﻰ ﳏﺴﻮﺏ ﮔﺸﺘﻨﺪ‪ .‬ﺟﻨﺎﺏ ﻣﻼﹼﳏﻤ‪‬ﺪ ﻋﻠﯽ ﺑﺮﺍﺩﺭ‬
‫ﮐﻮﭼﮑﺘﺮ )‪ (٧٧‬ﮐﻪ ﺷﻮﻫﺮ ﻣﺮﺿﻴ‪‬ﻪ )ﺧﻮﺍﻫﺮ ﻃﺎﻫﺮﻩ( ﺑﻮﺩ ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﺣﻮﺍﺩﺙ ﻗﻠﻌﻪ ﺷﻴﺦ‬
‫ﻃﱪﺳﻰ ﺑﺸﻬﺎﺩﺕ ﺭﺳﻴﺪ‪ .‬ﺍﻣ‪‬ﺎ ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪ ﻫﺎﺩﻯ ﺑﺮﺍﺩﺭ ﺑﺰﺭﮔﺘﺮ ﺩﺭ ﻣﻬﺎﻟﮏ ﺩﺍﺧﻞ ﻧﺸﺪ ﻭ ﺯﻧﺪﻩ‬
‫ﻣﺎﻧﺪ ﻭ ﺳﺮﺍﳒﺎﻡ ﺑﻪ ﻣﲑﺯﺍ ﳛﲕ ﺍﺯﻝ ﭘﻴﻮﺳﺖ‪ .‬ﺍﺯ ﻗﺮﺍﺋﻦ ﺑﺮ ﻣﻴﺂﻳﺪ ﮐﻪ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺑﻪ‬
‫ﺩﺍﺭﺍﻟﺸ‪‬ﻔﺎﺋﻰ ﺷﻬﺮﺕ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ (٧٨) .‬ﺮﺣﺎﻝ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺗﺸﺎﻥ‬
‫ﺟﻨﺎﺏ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺭﺍ ﺑﺎ ﮐﻤﺎﻝ ﻣﺮﲪﺖ ﻋﺎﱂ ﺟﻠﻴﻞ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﺩﺭ ﺗﻮﻗﻴﻊ‬
‫ﻣﺒﺎﺭﮎ ﻣﺮﺑﻮﻁ ﺑﻪ ﺯﻳﺎﺭﺕ ﺟﺎﻣﻌﻪ ﺻﻐﲑﻩ ﺩﺭ ﻣﻮﺭﺩ ﻣﻼﹼﳏﻤ‪‬ﺪ ﻋﻠﯽ ﭘﺴﺮ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ‬
‫ﺝ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺍﻟﻘﺰﻭﻳﲎ‪(٧٩) ".‬‬ ‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪..." :‬ﺍﺧﻰ ﳏﻤ‪‬ﺪ ﻋﻠﯽ ﳒﻞ ﺍﻟﻌﺎﱂ ﺍﳉﻠﻴﻞ ﺍﳊﺎ ‪‬‬
‫ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺻﺎﺣﺐ ﭘﺴﺮ ﺩﻳﮕﺮﻯ ﺑﻨﺎﻡ ﺁﻗﺎ ﻣﲑﺯﺍ ﻳﻮﺳﻒ ﺩﺍﺭﺍﻟﺸ‪‬ﻔﺎﺋﻰ ﺑﻮﺩﻩ )‪ (٨٠‬ﮐﻪ ﺑﻪ ﺍﻣﺮ‬
‫ﺑﺪﻳﻊ ﻣﺆﻣﻦ ﻧﮕﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺳﻴ‪‬ﺪ ﺟﻮﺍﺩ ﻣﻮﺳﻮﻯ ﺧﻮﺍﻧﺴﺎﺭﻯ )‪ (٨١‬ﮐﻪ ﺑﺪﺭﺧﻮﺍﺳﺖ‬
‫ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺍﺟﺎﺯﺍﺕ ﺍﻭ ﺭﺍ ﺑﺴﺎﻝ ‪ ١٢٤٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ) ‪١٨٣٢‬ﻣﻴﻼﺩﻯ( ﲨﻊ ﳕﻮﺩﻩ ﺩﺭ‬
‫ﺁﻏﺎﺯ ﳎﻤﻮﻋﻪ ﺍﺯ ﻭﻯ ﺑﻌﻨﻮﺍﻥ ﻣﻮﻻﻯ ﺟﻠﻴﻞ ﻭ ﻋﺎﱂ ﻧﺒﻴﻞ ﻭ ﻗﺪﻭﻩ ﻭ ﺯﺑﺪﻩ ﺍﻫﻞ ﲢﻘﻴﻖ ﻭ ﺗﺪﻗﻴﻖ ﻳﺎﺩ‬
‫ﮐﺮﺩﻩ ﺍﺳﺖ‪ (٨٢) .‬ﺍﺯ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺩﺭ ﮐﺘﺐ ﺷﺮﺡ ﺣﺎﻝ ﺑﺴﻴﺎﺭ ﲡﻠﻴﻞ ﮔﺸﺘﻪ ﻭ ﺁﻗﺎ ﺑﺰﺭﮒ‬
‫ﻃﻬﺮﺍﱏ ﺩﺭ ﮐﺘﺎﺏ "ﺍﻟﮑﺮﺍﻡ ﺍﻟﱪﺭﻩ" ﭼﻨﺪ ﺻﻔﺤﻪ ﺑﻪ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺍﻭ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺩﻩ ﻭ‬
‫ﻧﺎﻣﱪﺩﻩ ﺭﺍ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻋﻠﻤﺎﺀ ﻗﺮﻥ ﺳﻴﺰﺩﻫﻢ )ﻧﻮﺯﺩﻫﻢ ﻣﻴﻼﺩﻯ( ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺨﺎﺏ‬
‫ﺩﺭ ﻫﺸﺘﺎﺩ ﻭ ﺳﻪ ﺳﺎﻟﮕﻰ ﻫﻨﮕﺎﻣﻴﮑﻪ ﺩﺭ ﳒﻒ ﻣﻘﻴﻢ ﺑﻮﺩ ﺳﺨﺖ ﺑﻴﻤﺎﺭ ﮔﺮﺩﻳﺪ ﻭ ﻭﺻ‪‬ﻴﺖ ﳕﻮﺩ‬
‫ﮐﻪ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺍﻭ ﺭﺍ ﺩﺭ ﮐﻨﺎﺭ ﻣﺮﻗﺪ ﺣﻀﺮﺕ ﻋﻠﯽ ﻋﻠﻴﻪ ‪‬ﺎﺀﺍﷲ ﺩﻓﻦ ﳕﺎﻳﻨﺪ‪ .‬ﻟﺬﺍ ﭘﺲ ﺍﺯ‬
‫ﺻﻌﻮﺩﺵ ﺩﺭ ﳏﺮ‪‬ﻡ ﺳﺎﻝ ‪ ١٢٦٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ) ﺩﺳﺎﻣﱪ ‪ ١٨٤٧‬ﻣﻴﻼﺩﻯ( ﺍﻭ ﺭﺍ ﺩﺭ ﺣﺮﻡ‬
‫ﺣﻀﺮﺕ ﻋﻠﯽ ﺩﻓﻦ ﳕﻮﺩﻧﺪ‪(٨٣) .‬‬
‫ﺯﻳﺮ ﻧﻮﻳﺲ ﲞﺶ ﺩﻭﻡ‬
‫ﺍﺟﺪﺍﺩ ﻭ ﻣﻨﺴﻮﺑﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫‪ -١‬ﻟﻐﺖ ﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ‪ .‬ﺫﻳﻞ ﻧﺎﻡ ﺑﺮﻏﺎﻥ ‪.‬‬
‫‪ -٢‬ﮔﻠﺮﻳﺰ‪ .‬ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏ ﺍﳉﻨ‪‬ﺔ ﻗﺰﻭﻳﻦ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺹ ‪.٣٢٩‬‬
‫‪ -٣‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺁﻻﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺹ ‪ .١٧٠٧‬ﺑﻨﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﻣﻌﺮﻭﻑ‬
‫"ﺍﻣﻞ ﺁﻻﻣﻞ ﰲ ﻋﻠﻤﺎﺀ ﺟﺒﻞ ﻋﺎﻣﻞ" ﺗﺄﻟﻴﻒ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺑﻦ ﺣﺴﻦ ﺣ ‪‬ﺮ ﻋﺎﻣﻠﯽ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺣﺎﻭﻯ‬
 ‫ﺷﺮﺡ ﺍﺣﻮﺍﻝ ﺑﻴﺶ ﺍﺯ ﺩﻭﻳﺴﺖ ﺗﻦ ﺍﺯ ﻋﻠﻤﺎﺀ ﺍﺳﻼﻡ ﻭ ﺍﺯ ﲨﻠﻪ ﻳﮑﻰ ﺍﺯ ﻣﻌﺎﺻﺮﺍﻥ ﻣﺆﻟﹼﻒ ﺟ ‪‬ﺪ‬
‫ﺍﻋﻼﻯ ﻃﺎﻫﺮﻩ ﻣﻼﹼﳏﻤ‪‬ﺪ ﮐﺎﻇﻢ ﻃﺎﻟﻘﺎﱏ ﺍﺳﺖ ‪ .‬ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﺩﻭ ﺑﺎﺭ ﺑﺘﺮﺗﻴﺐ ﺩﺭ ﻃﻬﺮﺍﻥ ﻭ‬
‫ﳒﻒ ﺩﺭ ﺳﺎﳍﺎﻯ ‪ ١٣٠٢‬ﻭ ‪ ١٣٠٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ)‪ ١٨٨٤‬ﻭ ‪١٨٨٨‬ﻣﻴﻼﺩﻯ( ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻠﹼﺪ ﺩﻭ‪‬ﻡ ﮐﺘﺎﺏ ﺍﻣﻞ ﺁﻻﻣﻞ ﻃﺒﻊ ﳒﻒ )‪ ١٣٠٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ( ﺩﺭ ﺧﺼﻮﺹ ﺟ ‪‬ﺪ‬
‫ﻼ ﺍﻟﻘﺰﻭﻳﲎ ﻣﺴﮑﻨﺎﹰ‪،‬‬
‫ﺍﻋﻼﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﺁﻣﺪﻩ ﺍﺳﺖ‪" :‬ﻣﻮﻻﻧﺎ ﳏﻤ‪‬ﺪ ﮐﺎﻇﻢ ﺍﻟﻄﹼﺎﻟﻘﺎﱏ ﺍﺻ ﹰ‬
‫ﻣﻦ ﺍﻓﺎﺿﻞ ﺍﳌﻌﺎﺻﺮﻳﻦ ﮐﺎﻥ ﻣﺪﺭ‪‬ﺳﹰﺎ ﰲ ﻣﺪﺭﺳﺔ ﻧﻮ‪‬ﺍﺏ ﰲ ﻗﺰﻭﻳﻦ‪ ،‬ﻣﺎﺕ ﰲ ﺍﶈﺮ‪‬ﻡ ﺳﻨﺔ ‪"١٠٩٤‬‬
‫)ﺹ ‪.(٢٩٥‬‬
‫‪ -٤‬ﻧﺎﻡ ﭘﺪﺭ ﻣﻼﹼﳏﻤ‪‬ﺪ‪ ،‬ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻭ ﻧﺎﻡ ﺟﺪ‪‬ﺵ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺟﻌﻔﺮ ﺑﻮﺩﻩ ﮐﻪ ﺷﺨﺺ ﺍﺧﲑ ﻓﺮﺯﻧﺪ‬
‫ﻣﻼﹼﳏ ‪‬ﻤﺪ ﮐﺎﻇﻢ ﻃﺎﻟﻘﺎﱏ ﺍﺳﺖ‪ ) .‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺍﺯ ﲨﻠﻪ ﺑﻪ‪ :‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ‬
‫ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺹ ‪.(١٧٠٧‬‬
‫‪ -٥‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻃﻬﺮﺍﱏ ﺁﻗﺎ ﺑﺰﺭﮒ‪ .‬ﻧﻘﺒﺎﺀ ﺍﻟﺒﺸﺮ‪ .‬ﺹ ‪.٢١٨‬‬
‫ﺏ‪ -‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪.١٩‬‬
‫‪ -٦‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺍﺯ ﲨﻠﻪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺍﻋﺘﻤﺎﺩ ﺍﻟﺴ‪‬ﻠﻄﻨﻪ‪ .‬ﺧﲑﺍﺕ ﺣﺴﺎﻥ‪ .‬ﺟﻠﺪ ﺩﻭ‪‬ﻡ‪ ،‬ﺹ ‪.١٤٢‬‬
‫ﺏ ‪ -‬ﺭﺟﱮ‪ .‬ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ ﻭ ﭘﺎﺭﺳﻰ ﮔﻮﻯ‪ .‬ﺹ ‪.٢٠٩‬‬
‫ﭖ‪ -‬ﺍﻣﲔ‪ .‬ﺍﻋﻴﺎﻥ ﺍﻟﺸ‪‬ﻴﻌﻪ‪ .‬ﺟﻠﺪ ﺩﻭ‪‬ﻡ‪ ،‬ﺹ ‪.٦٨‬‬
‫‪ -٧‬ﻣﺆﻟﹼﻒ ﮐﻮﺍﮐﺐ ﺍﻟﺪﺭﻳ‪‬ﻪ ) ﻋﺒﺪﺍﳊﺴﲔ ﺁﻭﺍﺭﻩ( ﺩﺭ ﳎﻠﹼﺪ ﳔﺴﺖ ﺍﺯ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ )ﺹ ‪(٦٠‬‬
‫ﺑﻪ ﻓﺮﺯﻧﺪ ﺩﻳﮕﺮﻯ ﺍﺯ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺑﺮﻏﺎﱏ ﺑﻨﺎﻡ ﺣﺎﺝ ﺷﻴﺦ ﺟﻮﺍﺩ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﻭﻟﯽ ﺍﻳﻦ ﻧﮑﺘﻪ ﺩﺭ ﻣﻨﺎﺑﻊ‬
‫ﻣﻮﹼﺛ ﹺﻖ ﻣﻮﺟﻮﺩ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٨‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺹ ‪.١٧٠٩‬‬
‫ﺏ‪ -‬ﺑﺎﻣﺪﺍﺩ‪ .‬ﺭﺟﺎﻝ ﺍﻳﺮﺍﻥ‪ .‬ﺹ ‪.٢٠٣‬‬
‫ﻼ ﺍﻫﻞ ﺷﻔﺖ ﺍﺯ ﺗﻮﺍﺑﻊ ﺷﻬﺮ ﺭﺷﺖ ﺑﻮﺩﻧﺪ ﻭﻟﯽ ﺗﻮﻟﹼﺪ ﺍﻭ ﺑﺴﺎﻝ‬ ‫‪ -٩‬ﺍﺟﺪﺍﺩ ﻣﲑﺯﺍﻯ ﻗﻤﻰ ﺍﺻ ﹰ‬
‫‪١١٥٢‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ)‪١٧٣٩‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺗﻮﺍﺑﻊ ﺑﺮﻭﺟﺮﺩ ﻭﺍﻗﻊ ﮔﺸﺖ‪ .‬ﲢﺼﻴﻼﺕ‬
‫ﺩﻳﻨﻴ‪‬ﻪ ﺍﻭ ﺩﺭ ﺷﻬﺮﻫﺎﻯ ﳐﺘﻠﻒ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ .‬ﺳﺮﺍﳒﺎﻡ ﺑﻪ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ ﺭﻓﺖ ﻭ ﺍﺟﺎﺯﻩ ﺍﺟﺘﻬﺎﺩ‬
‫ﮔﺮﻓﺘﻪ ﺑﻪ ﺍﻳﺮﺍﻥ ﻣﺮﺍﺟﻌﺖ ﳕﻮﺩ‪ .‬ﻭﻯ ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﻋﻠﻤﺎﺀ ﻭ ﻓﻘﻬﺎﺀ ﺷﻴﻌﻰ ﺯﻣﺎﻥ ﺧﻮﻳﺶ ﺑﻮﺩ‪.‬‬
‫ﮐﺘﺎﺏ ﻗﻮﺍﻧﲔ ﺍﻻﺻﻮﻝ ﺍﻭ ﮐﻪ ﻧﺎﻡ ﺍﺻﻠﻴﺶ ﻗﻮﺍﻧﲔ ﺍﳌﹸﺤﮑﻤﻪ ﺍﺳﺖ ﺑﻨﻈﺮ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺑﺰﺭﮔﺎﻥ‬
‫ﺷﻴﻌﻰ ﻧﺎﺳﺦ ﮐﺘﺐ ﺍﺻﻮﻝ ﭘﻴﺸﻴﻨﻴﺎﻥ ﺍﺳﺖ‪ .‬ﻣﲑﺯﺍﻯ ﻗﻤﻰ ﺳﺎﳍﺎ ﺩﺭ ﺷﻬﺮ ﻗﻢ ﺍﻗﺎﻣﺖ ﺩﺍﺷﺖ ﻭ‬
‫ﺑﺪﻳﻦ ﺭﻭﻯ ﺑﻪ ﻗﻤﻰ ﺷﻬﺮﺕ ﻳﺎﻓﺖ‪ .‬ﻭﻯ ﺩﺭ ﺳﺎﻝ ‪ ١٢٣١‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٨١٥‬ﻣﻴﻼﺩﻯ( ﺩﺭ‬
‫ﺁﻥ ﺷﻬﺮ ﺩﺭ ﮔﺬﺷﺖ ) ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ ﺻﺺ ‪.(٩١١-٩١٩‬‬
‫ﺑﺸﺮﺣﻰ ﮐﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ‪‬ﺎﺋﻰ ﺩﺭ ﺷﻬﺮ ﻗﻢ ﻧﻮﺷﺘﻪﺍﻡ ﭼﻨﺪ ﺗﻦ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﻣﲑﺯﺍﻯ ﻗﻤﻰ ﺑﻌﺪﻫﺎ‬
‫ﺩﺭ ﻇ ﹼﻞ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭﺍﺭﺩ ﺷﺪﻩﺍﻧﺪ‪.‬‬
‫‪ -١٠‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪.٢٢‬‬
‫‪ -١١‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪ .١٩‬ﻣﺆﻟﹼﻒ ﺍﺯ ﻗﻮﻝ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﻧﻘﻞ ﳕﻮﺩﻩ ﮐﻪ ﻧﺎﻣﱪﺩﻩ ﺩﺭ‬
‫ﻼ ﺻﺪﺭﺍ ﺭﺍ ﺗﺪﺭﻳﺲ ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺻﻔﻬﺎﻥ ﺷﻮﺍﻫﺪ ﺭﺑ‪‬ﻮﺑﻴ‪‬ﻪ ﻣ ﹼ‬
‫‪ -١٢‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮ‪‬ﻡ‪،‬ﺹ ‪.٣٠٦‬‬
‫‪ -١٣‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪.٢٢‬‬
‫ﺏ‪ -‬ﺑﺎﻣﺪﺍﺩ‪ .‬ﺭﺟﺎﻝ ﺍﻳﺮﺍﻥ‪ .‬ﺹ ‪.٢٠٣‬‬
‫‪ -١٤‬ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﻃﺒﺎﻃﺒﺎﺋﻰ )‪ ١١٦١-١٢٣١‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ﺑﺎ ‪١٧٤٨-١٨١٥‬‬
‫ﻼ ﺍﺻﻔﻬﺎﱏ ﻭ ﺍﺯ ﻓﻘﻬﺎﺀ ﻭ ﻋﻠﻤﺎﺀ ﺑﺴﻴﺎﺭ ﻣﺸﻬﻮﺭ ﺷﻴﻌﻰ ﺳﺎﮐﻦ ﻋﺮﺍﻕ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻴﻼﺩﻯ( ﺍﺻ ﹰ‬
‫ﻭﻯ ﺑﺎ ﻣﲑﺯﺍﻯ ﻗﻤﻰ ﺍﺧﺘﻼﻑ ﻣﺸﺮﺏ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺷﺎﮔﺮﺩﺍﻥ ﻃﺒﺎﻃﺒﺎﺋﻰ ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﻋﻠﻤﺎﺀ‬
‫ﺷﻴﻌﻰ ﻋﺼﺮ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﻨﻈﺮ ﺑﺮﺧﻰ ﺟﻨﺎﺑﺎﻥ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﻭ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﻧﻴﺰ ﻧﺰﺩ ﺍﻭ‬
‫ﻣﺪ‪‬ﺗﻰ ﺗﻠﻤ‪‬ﺬ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﻋﻨﻮﺍﻥ ﮐﺎﻣﻞ ﮐﺘﺎﺏ ﺭﻳﺎﺽ ﺍﳌﺴﺎﺋﻞ ﺍﺯ ﺍﻭ " ﺭﻳﺎﺽ ﺍﳌﺴﺎﺋﻞ ﰱ ﺑﻴﺎﻥ ﺍﺣﮑﺎﻡ‬
‫ﺍﻟﺸ‪‬ﺮﻉ ﺑﺎﻟﺪﻻﺋﻞ " ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﻪ ﺷﺮﺡ ﮐﺒﲑ ﺷﻬﺮﺕ ﺩﺍﺭﺩ ﻭ ﻟﺬﺍ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﺑﻪ ﺻﺎﺣﺐ‬
‫ﺷﺮﺡ ﮐﺒﲑ ﻧﻴﺰ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰﺑﻴﺸﺘﺮﺍﺯﺍﺣﻮﺍﻝ ﺳﻴ‪‬ﺪﻋﻠﯽ ﻃﺒﺎﻃﺒﺎﺋﻰ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ‬
‫ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻣﻮﺳﻮﻯ‪ .‬ﺭﻭﺿﺎﺕ ﺍﳉﻨ‪‬ﺎﺕ‪ .‬ﺹ ‪.٤١٤‬‬
‫ﺏ‪ -‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪.١٣٩‬‬
‫ﭖ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺍﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪.٩٠١-٩١١‬‬
‫‪ -١٥‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺻﺺ ‪.١٩-٢٠‬‬
‫ﻼ ﺍﺯﺍﺣﻔﺎﺩ ﻣﺎﻟﮏ ﺍﺷﺘﺮ ﺍﺳﺖ‪ .‬ﻭﻯ ﺩﺭ ﺳﺎﻝ ‪ ١١٥٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬ ‫‪ -١٦‬ﺷﻴﺦ ﺟﻌﻔﺮ ﳒﻔﻰ ﺍﺻ ﹰ‬
‫)‪١٧٤٣‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﳒﻒ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ .‬ﺷﻴﺦ ﺟﻌﻔﺮ ﺍﺯ ﻣﺸﻬﻮﺭﺗﺮﻳﻦ ﻓﻘﻬﺎﺀ ﻭ ﻋﻠﻤﺎﺀ ﻋﺼﺮ‬
‫ﺧﻮﻳﺶ ﺑﻮﺩ‪ .‬ﮐﺘﺐ ﻣﺘﻌﺪ‪‬ﺩﻯ ﺗﺄﻟﻴﻒ ﮐﺮﺩﻩ ﮐﻪ ﻣﻌﺮﻭﻓﺘﺮﻳﻦ ﺁﻬﻧﺎ ﮐﺘﺎﺏ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﺍﺳﺖ‪.‬‬
‫ﺑﺪﻳﻦ ﻋﻠﹼﺖ ﺑﻪ ﺷﻴﺦ ﺟﻌﻔﺮ ﮐﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ ﻧﻴﺰ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ .‬ﻭﻓﺎﺕ ﺷﻴﺦ ﺟﻌﻔﺮ ﺩﺭ ﺣﺪﻭﺩ‬
‫ﺳﺎﳍﺎﻯ ‪١٢٢٧-١٢٢٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ) ‪١٨١٢-١٨١٣‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﳒﻒ ﻭﺍﻗﻊ ﮔﺸﺖ )‬
‫ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺳﻮ‪‬ﻡ‪ ،‬ﺻﺺ ‪.(٨٥٢-٨٥٦‬‬
‫‪ -١٧‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻣﺪﺭ‪‬ﺳﻰ‪ .‬ﺭﳛﺎﻧﺔ ﺍﻻﺩﺏ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺹ ‪.٢٤٧‬‬
‫ﺏ‪ -‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪.٢٣‬‬
‫‪ -١٨‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺻﺺ ‪.٣١-٣٢‬‬
‫‪ -١٩‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮ‪‬ﻡ‪ ،‬ﺹ ‪.٣٠٧‬‬
‫ﺏ‪ -‬ﺑﺎﻣﺪﺍﺩ‪ .‬ﺭﺟﺎﻝ ﺍﻳﺮﺍﻥ‪ .‬ﺻﺺ ‪.٢٠٣-٢٠٤‬‬
‫‪ -٢٠‬ﻋﲔ ﺍﺟﺎﺯﻩ ﺍﺟﺘﻬﺎﺩﺩﺭﮐﺘﺎﺏ ﻗﺼﺺﺍﻟﻌﻠﻤﺎﺀ ﺻﺺ ‪ ٢٥-٢٦‬ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٢١‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪.‬ﺻﺺ ‪.٢٦-٢٧‬‬
‫‪ -٢٢‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺣﺎﺝ ﻣﲑﺯﺍ ﺁﻗﺎﺳﻰ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ ﺣﻀﺮﺕ‬
‫ﺑﺎﺏ ﺍﺛﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﺻﺺ ‪.٣٢١-٣٢٤‬‬
‫‪ -٢٣‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺻﺺ ‪.٢٧-٢٩‬‬
 ‫‪ -٢٤‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﺗﻘﻰ ﻗﺰﻭﻳﲎ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺷﺸﻢ‪ ،‬ﺻﺺ ‪.١٩٦٧-١٩٦٨‬‬
‫‪ -٢٥‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺍﺯ ﲨﻠﻪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪.٢٩‬‬
‫ﺏ‪ -‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮ‪‬ﻡ ‪،‬ﺹ ‪.٣٠٨‬‬
‫‪ -٢٦‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪ .٣٣‬ﺑﺮﺍﻯ ﺍﻃﹼﻼﻉ ﺍﺯ ﻣﻮﺍﺭﺩ ﺣﺮﻣﺖ ﻳﺎ ﺣﻠﻴ‪‬ﺖ ﻏ‪‬ﻨﺎﺀ ﺩﺭ‬
‫ﺏ ﺍﻋﻠﻰ‪ .‬ﳏﺘﻮﺍﻯ ﺍﻳﻦ‬ ‫ﺍﺳﻼﻡ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺭﺳﺎﻟﻪ ﻏ‪‬ﻨﺎﺀ ﻧﺎﺯﻝ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺭ ‪‬‬
‫ﺭﺳﺎﻟﻪ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ ﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﺻﺺ ‪ ٨١٩-٨٢٠‬ﺑﺎﺧﺘﺼﺎﺭ‬
‫ﺗﻮﺿﻴﺢ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٢٧‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪.٢٣‬‬
‫‪ -٢٨‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺯﻳﺮ ﻧﻮﻳﺲ ﺻﻔﺤﻪ ‪ The New History ٢٦٩‬ﺗﺮﲨﻪ ﺍﻧﮑﻠﻴﺴﻰ ﺗﺎﺭﻳﺦ‬
‫ﻣﲑﺯﺍ ﺣﺴﲔ ﳘﺪﺍﱏ‪.‬‬
‫‪ -٢٩‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٣٤‬‬
‫‪ -٣٠‬ﺗﻨﮑﺎﺑﲎ ﺩﺭ ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻣﻴﻨﻮﻳﺴﺪ‪ ..." :‬ﺷﻬﻴﺪ ﺛﺎﻟﺚ ‪ ...‬ﺑﺪﺍﺭﺍﻟﺴ‪‬ﻠﻄﻨﻪ‬
‫ﻶ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﮐﻪ ﺍﺯ ﻋﻠﻤﺎﺀ ﺁﻥ ﺩﻳﺎﺭ‬ ‫ﻗﺰﻭﻳﻦ ﻧﺰﻭﻝ ﺍﺟﻼﻝ ﻓﺮﻣﻮﺩ ﻭ ﻣﺮﺣﻮﻡ ﺣﺎﺟﻰ ﻣ ّ‬
‫ﺍﺳﺖ ﻭ ﺷﻬﺮﻩ ﺍﻣﺼﺎﺭ ﻭ ﺍﺯ ﺭﺅﺳﺎﻯ ﺁﻥ ﺍﻋﺼﺎﺭ ﺩﺭ ﻣﻘﺎﻡ ﮐﻔﺎﻟﺖ ﻭ ﺭﻭﺍﺝ ﻭ ﺍﺷﺘﻬﺎﺭ ﺷﻬﻴﺪ ﺛﺎﻟﺚ‬
‫ﺍﺯ ﻫﺮ ﺟﻬﺖ ﺑﺮ ﺁﻣﺪﻩ‪ ".‬ﺹ‪.٢٢‬‬
‫‪ -٣١‬ﻣﺄﺧﺬ ﺑﺎﻻ‪.٤٢-٤٣ .‬‬
‫‪ -٣٢‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٤٤‬‬
‫‪ -٣٣‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﻣﺮﺍﺩ ﺍﺯ ﺷﻬﻴﺪ ﺍﻭ‪‬ﻝ ﳏﻤ‪‬ﺪ ﴰﺲ ﺍﻟﺪ‪‬ﻳﻦ ﻣﮑﻨ‪‬ﻰ ﺑﻪ ﺍﺑﻮ ﻋﺒﺪﺍﷲ ﺻﺎﺣﺐ‬
‫ﮐﺘﺎﺏ ﳌﻌﻪ ﺩﻣﺸﻘﻴ‪‬ﻪ ﺍﺳﺖ ﮐﻪ ﺑﻔﺘﻮﺍﻯ ﻗﺎﺿﻰ ﺑﺮﻫﺎﻥ ﺍﻟﺪ‪‬ﻳﻦ ﻣﺎﻟﮑﻰ ﻭ ﻋﺒﺎﺩ ﺑﻦ ﲨﺎﻋﻪ ﺩﺭ ﺳﺎﻝ‬
‫‪ ٧٨٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٣٨٤‬ﻣﻴﻼﺩﻯ( ﺑﻘﺘﻞ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺷﻬﻴﺪ ﺛﺎﱏ ﺯﻳﻦ ﺍﻟﺪ‪‬ﻳﻦ ﺑﻦ ﻋﻠﯽ‬
‫ﻋﺎﻣﻠﯽ ﺻﺎﺣﺐ ﺷﺮﺡ ﳌﻌﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺳﺎﻝ ‪ ٩٦٥‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٥٥٧‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻋﻬﺪ‬
‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻣﻘﺘﻮﻝ ﮔﺸﺘﻪ ﺍﺳﺖ ) ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺍﺯ ﲨﻠﻪ ﺑﻪ ﻟﻐﺖ ﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ ﺫﻳﻞ ﺷﻬﻴﺪ‬
‫ﺍﻭ‪‬ﻝ ﻭ ﺷﻬﻴﺪ ﺛﺎﱏ(‪ .‬ﺑﺮﺧﻰ ﻗﺎﺿﻰ ﻧﻮﺭﺍﷲ ﺷﻮﺷﺘﺮﻯ ﺭﺍ ﺷﻬﻴﺪ ﺛﺎﻟﺚ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﻗﺎﺿﻰ ﻧﻮﺭﺍﷲ )‬
‫‪٩٥٦-١٠١٩‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ﺑﺎ ‪١٥٤٩-١٦١٠‬ﻣﻴﻼﺩﻯ( ﳏﺪ‪‬ﺙ ﻭ ﻓﻘﻴﻪ ﺍﺻﻮﻟﯽ ﻭ ﻗﺎﺿﻰ‬
‫ﻻﻫﻮﺭ ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﻋﻠﻤﺎﻯ ﺷﻴﻌﻰ ﺩﺭ ﻋﺼﺮ ﺻﻔﻮﻳ‪‬ﻪ ﺍﺳﺖ‪ .‬ﻭﻯ ﺻﺎﺣﺐ ﻳﮑﺼﺪ ﻭ ﭼﻬﻞ‬
‫ﺗﺄﻟﻴﻒ ﺍﺳﺖ‪ .‬ﻗﺎﺿﻰ ﻧﻮﺭﺍﷲ ﺑﻌﻠﹼﺖ ﺗﻌﻠﹼﻖ ﺑﻪ ﻣﺬﻫﺐ ﺷﻴﻌﻰ ﻫﻨﮕﺎﻡ ﺗﻌﺬﻳﺐ ﻭﺳﻴﻠﻪ ﻓﺮ‪‬ﺍﺷﺎﻥ‬
‫ﺟﻬﺎﻧﮕﲑ ﺷﺎﻩ ﻫﻨﺪﻯ ﺩﺭ ﮔﺬﺷﺖ‪ .‬ﮔﺮﻭﻫﻰ ﻧﻴﺰ ﻧﻔﻮﺱ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺷﻬﻴﺪﺍﻭ‪‬ﻝ‪ ،‬ﺷﻬﻴﺪﺛﺎﱏ‬
‫ﻭ ﺷﻬﻴﺪ ﺛﺎﻟﺚ ﻧﺎﻡ ﺑﺮﺩﻩﺍﻧﺪ) ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪ :‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐﺁﺑﺎﺩﻯ ‪.‬‬
‫ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪﭘﻨﺠﻢ‪ ،‬ﺹ ‪.١٧١٤‬‬
‫‪ -٣٤‬ﻣﺎﺩﻩ ﺗﺎﺭﻳﺦ ﻣﺮﮒ ﺍﻭ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﻋﺒﺎﺭﺕ "ﺗﻘﻰ ﻗﻄﺐ ﺩﻳﻦ ﺷﻬﻴﺪ" ﺩﺭ ﺷﻌﺮ ﺯﻳﺮ ﺁﻣﺪﻩ‬
‫ﺍﺳﺖ‪:‬‬
‫ﺣﻴﻒ ﺍﺯ ﺷﻬﻴﺪ ﺛﺎﻟﺚ ﺁﻥ ﻗﻄﺐ ﻭ ﳒﻢ ﺩﻳﻦ‬
‫ﮐﻮ ﺑُﺪ ﺑﺰﻫﺪ ﻭ ﻋﻠﻢ ﻭ ﻋﻤﻞ ﺩﺭﺟﻬﺎﻥ ﻭﺣﻴﺪ‬
‫ﮔﺸﺖ ﺍﻭ ﻗﺘﻴﻞ ﻭ ﮔﻔﺖ ﺑﺘﺎﺭﻳﺦ ﺍﻭ ﺧﺮﺩ‬
‫ﮔﺮﺩﻳﺪﻩ ﺁﻩ ﻭ ﺩﺍﺩ ﺗﻘﻰ ﻗﻄﺐ ﺩﻳﻦ ﺷﻬﻴﺪ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺷﻮﻫﺮ‬ ‫‪ -٣٥‬ﻫﻔﺖ ﺗﻦ ﺍﺯ ﭘﺴﺮﺍﻥ ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺗﻘﻰ ﳎﺘﻬﺪ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺁﻬﻧﺎ ﻋﻼﻭﻩ ﺑﺮ ﻣ ﹼ‬
‫ﻼ ﻋﺒﺪﺍﷲ‪ ،‬ﺷﻴﺦ ﺑﺎﻗﺮ‪ ،‬ﺷﻴﺦ ﺻﺎﺩﻕ‪ ،‬ﻣﻼﹼﳏﻤﻮﺩ‪ ،‬ﺷﻴﺦ ﺟﻌﻔﺮ ﻭ ﺷﻴﺦ‬ ‫ﻃﺎﻫﺮﻩ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪ :‬ﻣ ﹼ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺓﻗﻰ ﻧﻴﺰ ﺍﺯ ﻋﻠﻤﺎﺀ ﺷﻴﻌﻰ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺧﺼﻮﺻﹰﺎ ﻣﲑﺯﺍ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ‬
‫ﻋﻴﺴﻰ‪ .‬ﺳﻪ ﭘﺴﺮ ﺩﻳﮕﺮ ﻣ ﹼ‬
‫ﺻﺎﺣﺐ ﺗﺄﻟﻴﻔﺎﺕ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٣٦‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺗﻨﮑﺎﺑﲎ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﭘﮋﻭﻫﺶ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﲢﺖ ﻋﻨﻮﺍﻥ "ﻣﻨﺎﺑﻊ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ‪‬ﺎﺋﻰ" ﻣﻨﺪﺭﺝ ﺩﺭ ﳎﻠﹼﺪ ﻫﻔﺘﻢ ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ‬
‫ﻭ ﻫﻨﺮ‪ ،‬ﺻﺺ‪.١١٠-١١١‬‬
‫‪ -٣٧‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺮﺍﻯ ﺁﻧﮑﻪ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﮔﺮﺍﻣﻰ ﺑﺎ ﺷﻴﻮﻩ ﻧﮕﺎﺭﺵ ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ ﺁﺷﻨﺎ‬
‫ﺷﻮﻧﺪ ﻓﻘﺮﺍﺗﻰ ﺍﺯ ﻋﲔ ﺍﺟﺎﺯﻩ ﺍﺟﺘﻬﺎﺩ ﺭﺍ ﮐﻪ ﺑﺮﺍﻯ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺗﻨﮑﺎﺑﲎ ﺻﺎﺩﺭ ﮐﺮﺩﻩ ﺍﺳﺖ ﻧﻘﻞ‬
‫ﻣﻴﻨﻤﺎﺋﻴﻢ‪:‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮ‪‬ﲪﻦ ﺍﻟﺮ‪‬ﺣﻴﻢ‬
‫ﺍﳊﻤﺪﷲ ﺍﻟﺬﹼﻯ ﺧﻠﻖ ﺍﳋﻠﻖ ﺑﻘﺪﺭﺗﻪ ﻭ ﺟﻌﻠﻬﻢ ﺁﻳﺔ ﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﻓﻬﺬﺍ ﺍﻫ‪‬ﻢ ﻣﻦ ﺍﻟﻀ‪‬ﻼﻟﺔ ﺑﻨﺼﺐ ﺍﻻﺩ‪‬ﻟﺔ‬
‫ﺍﻟﻮﺍﺿﺤﺔ ﻭ ﺍﳊﺠﺞ ﺍﻟﻼﹼﻣﻌﺔ ﺑﺒﻌﺚ ﺳﻔﺮﺍﺋﻪ ﻭ ﺭﺳﻠﻪ ﺍﻟﺬﹼﻳﻦ ﻳﺮﻏﺒﻮﻬﻧﻢ ﰲ ﺟﺰﻳﻞ ﺛﻮﺍﺑﻪ ﻭ ﻳﺮﻫﺒﻮﻬﻧﻢ‬
‫ﻋﻦ ﺷﺪﻳﺪ ﻋﻘﺎﺑﻪ ﮐﻰ ﻻﻳﮑﻮﻥ ﻋﻠﻴﻪ ﺑﻌﺪﻩ ﺣﺠ‪‬ﺔ ﻟﻴﻬﻠﮏ ﻣﻦ ﻫﻠﮏ ﻋﻦ ﺑﻨﻴ‪‬ﺔ ﻭ ﺍﻟﺼ‪‬ﻠﻮﺓ ﻭ ﺍﻟﺴ‪‬ﻼﻡ‬
‫ﻋﻠﻰ ﺍﺷﺮﻑ ﺍﻟﻌﺼﺮ ﺍﻟﺬﹼﻯ ﺩﺍﻥ ﳌﻔﺨﺮﻩ ﺍﺭﺑﺎﺏ ﺍﳌﻔﺎﺧﺮ ﻭ ﻃﺄﻃﺄ ﻟﻔﺨﺮﻩ ﮐ ﹼﻞ ﻓﺎﺧﺮ ﺍﳌﺒﻌﻮﺙ ﺍﱃ ﻳﻮﻡ‬
‫ﺍﻟﺒﻌﺚ ﻭ ﺍﳌﺒﺤﻮﺙ ﻋﻨﻪ ﮐ ﹼﻞ ﺍﻟﺒﺤﺚ‪ .‬ﻓﻀ‪‬ﻠﻪ ﺍﷲ ﻣﻦ ﮐﺮﺍﻣﺘﻪ ﲟﺎﱂ ﻳﺘﻔﻀ‪‬ﻞ ﻋﻠﻰ ﺍﺣ ٍﺪ ﻣ‪‬ﻦ ﺑﺮ‪‬ﻳﺘﻪ ﻭ‬
‫ﻗﺮﻥ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻨﺒﻮ‪‬ﺗﻪ ﻣﻊ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻼ ﻫﻮﻳ‪‬ﺘﻪ ﺧﺎﰎ ﺍﻧﺒﻴﺎﺋﻪ ﻭ ﺭﺳﻠﻪ ﳏﻤ‪‬ﺪ ﺻﺎﺣﺐ ﺍﻟﺸ‪‬ﺮﻳﻌﺔ‬
‫ﺍﻟﻨﺎﺳ‪‬ﺨﺔ ﻭ ﺍﻟﺒﻴ‪‬ﻨﺎﺕ ﺍﻟﺒﺎﻫﺮﺓ‪ .‬ﹼﰒ ﺍﻟﺴ‪‬ﻼﻡ ﻋﻠﻰ ﺧﺎﺯﻥ ﻋﻠﻢﺍﷲ ﻭ ﺗﺮﲨﺎﻥ ﻭﺣﻰﺍﷲ ﻟﺴﺎﻥﺍﷲ ﻭ ﻋﲔﺍﷲ‬
‫ﻭ ﺟﻨﺐﺍﷲ ﺍﻟﺬﹼﻯ ﻓﻀ‪‬ﻠﻪﺍﷲ ﻋﻠﻰ ﲨﻴﻊ ﺑﺮﻳ‪‬ﺘﻪ ﰱ ﺁﻳﺔ ﻣﺒﺎﻫﻠﺔ ﮐﺘﺎﺑﻪ ﻭ ﺧﻠﻴﻔﺘﻪ ﰱ ﺑﺎﻃﻦ ﻓﺮﻗﺎﻧﻪ ﻭ‬
‫ﻇﺎﻫﺮﻩ ﺍﻻﻣﺎﻡ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻲﺍﺑﻦ ﺍﰊ ﻃﺎﻟﺐ ﻭ ﻋﻠﻰ ﺍﻫﻞ ﺑﻴﺘﻪ ﺍﻟﻄﹼﺎﻫﺮﺓ ﻭ ﺍﻟﻨ‪‬ﺠﻮﻡ ﺍﻟﺰ‪‬ﺍﻫﺮﺓ ﺣﺠﺞﺍﷲ‬
‫ﻀﺮ‪‬ﺍﺀ ﺍﳌﻌﺼﻮﻣﲔ ﻋﻦ ﺍﻟﺰ‪‬ﻟﺔ ﻭ ﺍﳋﻄﺎﺀ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭ‬ ‫ﺴﺮ‪‬ﺍﺀ ﻭ ﺍﻟ ‪‬‬
‫ﺍﻟﺒﺎﻫﺮﺓ ﺍﳌﺄﻣﻮﻧﲔ ﻋﻦ ﺍﻟﺴ‪‬ﻬﻮ ﰲ ﺍﻟ ‪‬‬
‫ﺳﻼﻣﻪ ﻭ ﺑﺮﮐﺎﺗﻪ ﻋﻠﻴﻬﻢ ﺍﲨﻌﲔ‪ .‬ﺍﻣ‪‬ﺎ ﺑﻌﺪ ﻓﻘﺪ ﺍﺳﺘﺠﺎﺯﱏ ﺍﻟﻔﺎﺿﻞ ﺍﻟ ‪‬ﺰّﮐ ‪‬ﻰ ﻭ ﺍﻟﻌﺎﱂ ﺍﻻﳌﻌﻰ ﺟﻨﺎﺏ‬
‫ﻼ ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪ ﺍﻟﺘ‪‬ﻨﮑﺎﺑﲎ ﺻﺎﺣﺐ ﺍﻟﻔﻬﻢ ﺍﳉﻠ ‪‬ﻰ ﻭ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﻘﻮﻯ ﻟﻠﻌﺮﻭﺝ ﺍﱃ ﻣﻌﺎﺭﺝ ﺍﻻﺣﮑﺎﻡ‬ ‫ﺍﳌ ﹼ‬
‫ﻭ ﺍﳋﻮﺽ ﰲ ﻣﺴﺎﺋﻞ ﺍﳊﻼﻝ ﻭ ﺍﳊﺮﺍﻡ ﻭ ﲢﻘ ‪‬ﻖ ﺍﺳﺘﻘﺎﻣﺔ ﻓﻬﻤﻪ ﻭ ﻣﻌﺮﻓﺘﻪ ﰱ ﻋﻠﻤﻪ ﻭ ﺻﻼﺣﻪ ﻭ‬
‫ﺍﺣﺘﻴﺎﻃﻪ ﰲ ﺩﻳﻨﻪ ﻭ ﺍﻫﺘﻤﺎﻡ ﰲ ﲢﺼﻴﻞ ﺍﺣﮑﺎﻣﻪ ﺑﺎﺳﺘﻔﺮﺍﻍ ﻭﺳﻌﻪ ‪‬ﲜﺪ‪‬ﻩ ﻭ ﺍﺟﺘﻬﺎﺩﻩ ﻓﺴﺎﺭﻋﺖ ﺍﱃ‬
‫ﺗﻨﺠﻴﺰ ﻃﻠﺒﻪ ﻭ ﺍﺟﺎﺑﺔ ﺩﻋﻮﺗﻪ ﺟﺮﻳﹰﺎ ﻋﻠﻰ ﻋﺎﺩﺓ ﻋﻠﻤﺎﺋﻨﺎ ﺍﻻﺑﺮﺍﺭ ﻭ ﺍﻗﺘﻔﺎﺀ ﻵﺛﺎﺭ ﺍﺳﻼﻓﻨﺎ ﺍﻻﺧﻴﺎﺭ‬
‫ﻓﺎﺟﺰﺕ ﻟﻪ ﺍﻥ ﻳﺮﻭﻯ ﻋﻨ‪‬ﻰ ﻣﻘﺮﻭﺁﺗﻰ ﻭ ﻣﺴﻤﻮﻋﺎﺗﻰ ﻣﻦ ﺍﻻﺧﺒﺎﺭ ﺍﳌﺮﻭﻳ‪‬ﺔ ﻋﻦ ﺃﺋﻤ‪‬ﺘﻨﺎ ﺳﻼﻡ ﺍﷲ‬
‫ﻋﻠﻴﻬﻢ ﰲ ﺍﻻﺻﻮﻝ ﻭ ﺍﻟﻔﺮﻭﻉ ‪ ...‬ﻭ ﺍﺟﺰﺕ ﻟﻪ ﺍﻥ ﻳﺮﻭﻯ ﻋﻨ‪‬ﻰ ﻭ ﻋﻦ ﻣﺸﺎﻳﺦ ﺍﺟﺎﺯﺗﻰ‪...‬ﻭﻓﻘﹼﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﲟﺤﻤ‪‬ﺪ ﻭ ﺁﻝ ﺧﲑﺍﻟﱪﻳ‪‬ﺎﺕ‪ .‬ﮐﺘﺒﻪ ﺑﻴﻤﻴﻨﻪ ﺍﻟﺮ‪‬ﺍﺟﻰ ﻟﻌﻔﻮ ﺍﻻﺣﺪ ﺍﻟﺼ‪‬ﻤﺪ ﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﻦ ﳏﻤ‪‬ﺪ‪.‬‬
‫‪ -٣٨‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺹ ‪.١٧١‬‬
‫‪ -٣٩‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪.٣٠‬‬
‫‪ -٤٠‬ﺍﺯ ﺩﻳﮕﺮ ﺍﺛﺎﺭ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺭﺳﺎﻟﻪﺍﻯ ﺩﺭ ﺭ ‪‬ﺩ ﺭﺳﺎﻟﻪ ﻣﲑﺯﺍﻯ ﻗﻤﻰ‪ ،‬ﺭﺳﺎﻟﻪ ﺩﺭ ﻃﻬﺎﺭﺕ ﻭ‬
‫ﳕﺎﺯ ﻭ ﺭﻭﺯﻩ‪ ،‬ﺭﺳﺎﻟﻪ ﺩﺭ ﳕﺎﺯ ﲨﻌﻪ‪ .‬ﺭﺳﺎﻟﻪ ﺩﺭ ﳕﺎﺯ ﻗﻀﺎﺀ ﻭ ﺭﺳﺎﻟﻪ ﺩﺭ ﺩﻳﺎﺕ ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪.‬‬
‫)ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺍﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﺺ ‪.(١٧١١-١٧١٢‬‬
‫‪ -٤١‬ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ‪ .‬ﺹ ‪.٣٢‬‬
 ‫‪ -٤٢‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪.‬ﺹ ‪.٩١‬‬
‫‪ -٤٣‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٢٩‬‬
‫‪ -٤٤‬ﻣﺄﺧﺬﺑﺎﻻ‪ .‬ﺹ ‪.٩١‬‬
‫‪ -٤٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٩١-٩٢‬‬
‫‪ -٤٦‬ﻣﻨﺎﺑﻊ ﺍﺣﻮﺍﻝ ﻭ ﺍﺛﺎﺭ ﺁﻣﻨﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﲢﻘﻴﻘﺎﺕ ﺍﺧﺘﺼﺎﺻﻰ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﺍﺯ ﺍﻋﻀﺎﺀ ﺧﺎﻧﺪﺍﻥ ﺷﻬﻴﺪﻯ ﻗﺰﻭﻳﻦ‪.‬‬
‫ﺏ‪ -‬ﺭﺟﱮ‪ .‬ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ ﻭ ﭘﺎﺭﺳﻰ ﮔﻮﻯ‪ .‬ﺻﺺ ‪.٩-١٠‬‬
‫ﭖ‪ -‬ﺍﻣﲔ‪ .‬ﺍﻋﻴﺎﻥ ﺍﻟﺸ‪‬ﻴﻌﻪ‪ .‬ﺟﻠﺪ ﺩﻭ‪‬ﻡ‪ ،‬ﺹ ‪.٧‬‬
‫‪ -٤٧‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻓﺎﻃﻤﻪ ﺧﺎﱎ ﻗﺰﻭﻳﲎ ﻣﺎﺩﺭ ﺑﺰﺭﮒ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﲨﻠﻪ‬
‫ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺭﺟﱮ‪ .‬ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ ﭘﺎﺭﺳﻰ ﮔﻮﻯ‪ .‬ﺻﺺ ‪.١٧٨-١٧٩‬‬
‫ﺏ‪ -‬ﺍﻣﲔ‪ .‬ﺍﻋﻴﺎﻥ ﺍﻟﺸ‪‬ﻴﻌﻪ‪ .‬ﺟﻠﺪ ﺳﻮ‪‬ﻡ‪ ،‬ﺹ ‪.١٥٩‬‬
‫‪ -٤٨‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ The New History -‬ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺎﺭﻳﺦ ﻣﲑﺯﺍ ﺣﺴﲔ ﳘﺪﺍﱏ‪ .‬ﺻﺺ ‪٢٧٠ ،٢٦٩‬‬
‫ﻭ‪.٢٧٣‬‬
‫ﺏ‪ -‬ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ‪ Tahirih‬ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎ ﺭﻭﺕ‪ ،‬ﺻﺺ ‪.٦٩-٧٠‬‬
‫‪ -٤٩‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺹ ‪ .١٧٠٧‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ‬
‫ﳏﻤ‪‬ﺪﻋﻠﯽ ﻣﺪﺭ‪‬ﺱ ﺗﱪﻳﺰﻯ ﺩﺭ ﺭﳛﺎﻧﺔ ﺍﻻﺩﺏ‪ ،‬ﺟﻠﺪ ﳔﺴﺖ ﺹ ‪ ،٢٤٨‬ﺑﻨﻘﻞ ﺍﺯ ﺑﺮﺧﻰ ﻣﺂﺧﺬ‬
‫ﺩﻳﮕﺮ ﺩﺭ ﮔﺬﺷﺖ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺻﺎﱀ ﺭﺍ ﺩﺭ ﻓﺎﺻﻠﻪ ﺳﺎﳍﺎﻯ ‪ ١٢٧٠-١٢٧٥‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬
‫)‪ (١٨٥٣-١٨٥٨‬ﻣﻴﻼﺩﻯ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -٥٠‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻣﺪﺭ‪‬ﺱ ﺗﱪﻳﺰﻯ‪ .‬ﺭﳛﺎﻧﺔ ﺍﻻﺩﺏ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪،‬ﺹ ‪.٢٤٨‬‬
‫ﺏ‪ -‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪.٩٣‬‬
‫‪ -٥١‬ﻧﺎﻡ ﺍﺻﻠﯽ ﮐﺘﺎﺏ " ﻏﻨﻴﻤﺔ ﺍﳌﻌﺎﺩ ﰲ ﺷﺮﺡ ﺍﻻﺭﺷﺎﺩ" ﺍﺳﺖ ‪ .‬ﺑﺘﺼﺮﻳﺢ ﺁﻗﺎ ﺷﻴﺦ ﺑﺰﺭﮒ‬
‫ﻃﻬﺮﺍﱏ ﺩﺭ ﮐﺘﺎﺏ " ﺍﻟﺬﹼﺭﻳﻌﻪ ﺍﻟﯽ ﺗﺼﺎﻧﻴﻒ ﺍﻟﺸ‪‬ﻴﻌﻪ" ‪ ،‬ﺟﻠﺪ ﺷﺎﻧﺰﺩﻫﻢ ﺹ ‪ ،٧١‬ﳎﻠﺪ‪‬ﺍﺕ‬
‫ﭼﻬﺎﺭﺩﮔﺎﻧﻪ ﮐﺘﺎﺏ " ﻏﻨﻴﻤﺔ ﺍﳌﻌﺎﺩ ﰲ ﺷﺮﺡ ﺍﻻﺭﺷﺎﺩ" ﺩﺭ ﻓﺎﺻﻠﻪ ﺳﺎﳍﺎﻯ ‪١٢٢٥-١٢٤٦‬‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨١٠-١٨٣٠‬ﻣﻴﻼﺩﻯ( ﺗﺄﻟﻴﻒ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﻣﺪﺭ‪‬ﺱ ﺗﱪﻳﺰﻯ ﺩﺭ ﺭﳛﺎﻧﺔ‬
‫ﺍﻻﺩﺏ‪ ،‬ﺟﻠﺪ ﳔﺴﺖ ﺹ ‪ ،٢٤٨‬ﮐﺘﺎﺏ ﻏﻨﻴﻤﺔ ﺍﳌﻌﺎﺩ ﺭﺍ ﺩﺭ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﳎﻠﹼﺪ ﻣﻴﺪﺍﻧﺪ‪.‬‬
‫‪ -٥٢‬ﻧﺎﻡ ﺍﺻﻠﯽ ﮐﺘﺎﺏ" ﲝﺮﺍﻟﻌﺮﻓﺎﻥ ﻭ ﻣﻌﺪﻥ ﺍﻻﳝﺎﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ " ﺍﺳﺖ‪ .‬ﺗﻨﮑﺎﺑﲎ ﺩﺭ‬
‫ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ ﺻﻔﺤﻪ ‪ ٩٢‬ﺁﻧﺮﺍ ﺩﺭ ﻫﻔﺖ ﳎﻠﹼﺪ ﻭ ﻣﺪﺭ‪‬ﺱ ﺗﱪﻳﺰﻯ ﺩﺭ ﺭﳛﺎﻧﺔ ﺍﻻﺩﺏ )ﺟﻠﺪ‬
‫ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪ (٢٤٨‬ﺩﺭ ﻫﻔﺪﻩ ﳎﻠﹼﺪ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -٥٣‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺩﺭ ﺳﺎﻝ ‪ ١٣٨٠‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٩٦٠‬ﻣﻴﻼﺩﻯ( ﺑﺎ ﻣﻘﺪ‪‬ﻣﻪﺍﻯ ﺍﺯ ﺍﺑﻮﺍﳊﺴﻦ‬
‫ﺷﻌﺮﺍﱏ ﻭﺳﻴﻠﻪ ﻣﻄﺒﻌﻪ ﺍﺳﻼﻣﻴ‪‬ﻪ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٥٤‬ﺍﺯ ﺩﻳﮕﺮ ﺁﺛﺎﺭ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺗﻔﺴﲑ ﺻﻐﲑ‪ ،‬ﺗﻔﺴﲑ ﺑﺴﻴﻂ‪ ،‬ﻣﻌﺪﻥ ﺍﻟﺒﮑﺎﺀ‪ ،‬ﳐﺰﻥ ﺍﻟﺒﮑﺎﺀ‪،‬‬
‫ﻣﻨﺒﻊ ﺍﻟﺒﮑﺎﺀ ﻭ ﺍﻋﻤﺎﻝ ﺍﻟﺴ‪‬ﻨﻪ ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪ .‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺍﺯ ﲨﻠﻪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪.٩٢‬‬
‫ﺏ‪ -‬ﻣﺪﺭ‪‬ﺱ ﺗﱪﻳﺰﻯ‪ .‬ﺭﳛﺎﻧﺔ ﺍﻻﺩﺏ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺹ ‪.٢٤٨‬‬
‫‪ -٥٥‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪.٢٠‬‬
‫ﺏ‪ -‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮ‪‬ﻡ‪ ،‬ﺹ ‪.٣٠٦‬‬
‫ﻼ ﳏﻤ‪‬ﺪ ﻋﻠﯽ‬ ‫‪ -٥٦‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪ .٣٠٩-٣١٠‬ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﺍﺯ ﲨﻠﻪ ﺩﺭ ﻋﺒﺎﺭﺍﺕ ﺯﻳﺮ ﺑﻪ ﻣﻌﺮﻓﺖ ﻭ ﺍﻃﺎﻋﺖ ﺧﻮﻳﺶ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪" :‬‬
‫ﻭ ﺑﻌﺪ ﻗﺪ ﺑﻠﹼﻐﻨﺎ ﺍﻟﺮ‪‬ﺳﻮﻝ ﻣﺎ ﮐﺎﻥ ﻣﺄﻣﻮﺭﹰﺍ ﻭ ﲰﻌﻨﺎﻩ ﺍﻣﺮﻩ ﻭ ﻗﺪ ﮐﻨ‪‬ﺎ ﻻﻟﻮﺍﺣﻪ ﻣﻦ ﺍﻟﻨ‪‬ﺎﻇﺮﻳﻦ‪ .‬ﻗﺪ‬
‫ﺍﮐﺮﻣﻨﺎ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ ﻣﻦ ﻣﻼﺣﻈﺔ ﺍﻻﻟﻮﺍﺡ ﻣﻌﺮﻓﺔ ﺍﺭﮐﺎﻥ ﺍﻟﺘ‪‬ﻮﺣﻴﺪ ﻭ ﺗﺒﻴ‪‬ﻦ ﺍﻟﺮ‪‬ﺷﺪ ﻣﻦ ﺍﻟﻐ ‪‬ﻰ ﻭ ﺍﻧ‪‬ﺎ‬
‫ﺍﻥ ﺷﺎﺀﺍﷲ ﻻﻣﺮﻩ ﻣﻦ ﺍﳌﻄﻴﻌﲔ‪".‬‬
‫ﻼ ﳏﻤ‪‬ﺪ ﻋﻠﯽ ﺑﺮﻏﺎﱏ ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﺷﺎﺭﻩ‬ ‫‪ -٥٧‬ﺍﺯ ﲨﻠﻪ ﻣﺪﺍﺭﮎ ﺩﻳﮕﺮ ﮐﻪ ﺑﻪ ﺍﳝﺎﻥ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﮐﺮﺩﻩﺍﻧﺪ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬
 ‫ﺍﻟﻒ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺹ ‪.١٧١٤‬‬
‫ﺏ‪ -‬ﺑﺎﻣﺪﺍﺩ‪ .‬ﺭﺟﺎﻝ ﺍﻳﺮﺍﻥ‪ .‬ﺹ ‪.٢٠٤‬‬
‫‪ -٥٨‬ﺭﳛﺎﻧﺔ ﺍﻻﺩﺏ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺹ ‪.٢٤٨‬‬
‫‪ -٥٩‬ﺍﳌﺄﺛﺮ ﻭ ﺍﻵﺛﺎﺭ‪ .‬ﺹ ‪.١٤٤‬‬
‫‪ -٦٠‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﺺ ‪.١٧٠٨-١٧١٠‬‬
‫ﺏ‪ -‬ﮔﻠﺮﻳﺰ‪ .‬ﻣﻴﻨﻮ ﺩﺭ ﻳﺎ ﺑﺎﺏ ﺍﳉﻨ‪‬ﻪ ﻗﺰﻭﻳﻦ‪ ،‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺹ ‪.٣٣٠‬‬
‫‪ -٦١‬ﻣﺪﺭ‪‬ﺱ ﺗﱪﻳﺰﻯ ﺩﺭ ﺭﳛﺎﻧﺔ ﺍﻻﺩﺏ‪ ،‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪ ،٢٤٨‬ﺳﺎﻝ ﺩﺭ ﮔﺬﺷﺖ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪ ﻋﻠﯽ ﺭﺍ ﺣﺪﻭﺩ ‪١٢٧٠‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -٦٢‬ﻧﮕﺎﺭﻧﺪﻩ ﺑﺮﺧﻰ ﺍﺯ ﺗﺄﻟﻴﻔﺎﺕ ﺧﻄﹼﻰ ﺟﻨﺎﺏ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺭﺍ ﻧﺰﺩ ﺍﺣﻔﺎﺩ ﺧﺎﻧﺪﺍﻥ ﺑﺮﻏﺎﱏ ﺩﺭ‬
‫ﻗﺰﻭﻳﻦ ﻭ ﺩﺭ ﲞﺶ ﮐﺘﺐ ﺧﻄﹼﻰ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪﻫﺎﻯ ﻣﻠﮏ ﻃﻬﺮﺍﻥ ﻭ ﻣﺴﺠﺪ ﺳﭙﻬﺴﺎﻻﺭ ﻃﻬﺮﺍﻥ‬
‫ﻼ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪.‬‬ ‫ﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﳏﺘﻮﺍﻯ ﺁﻥ ﮐﺘﺐ ﻣﻘﺎﻣﺎﺕ ﻓﻀﻞ ﻭ ﮐﻤﺎﻝ ﺟﻨﺎﺏ ﺑﺮﻏﺎﱏ ﮐﺎﻣ ﹰ‬
‫‪ -٦٣‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ ﺩﺭ ﮐﺘﺎﺏ ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪) ،‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﻔﺤﺎﺕ ‪١٧٠٨‬ﻭ‪(١٧١٠‬‬
‫ﺩﻭ ﺻﻔﺤﻪ ﺍﺯ ﺍﻳﻦ ﮐﺘﺎﺏ ﺭﺍ ﮔﺮﺍﻭﺭ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺷﻴﺦ ﻋﺒﺪﺍﳊﺴﲔ ﻓﺮﺯﻧﺪ ﻣﻼﹼﳏﻤ‪‬ﺪ ﻋﻠﯽ ﺷﺮﺣﻰ‬
‫ﺑﺮ ﺍﻳﻦ ﮐﺘﺎﺏ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -٦٤‬ﺁﻗﺎﺑﺰﺭﮒ ﻃﻬﺮﺍﱏ ﺩﺭ ﳎﻠﹼﺪ ﻳﺎﺯﺩﻫﻢ ﺍﺯ ﮐﺘﺎﺏ ﺍﻟﺬﹼﺭﻳﻌﻪ ﺍﻟﯽ ﺗﺼﺎﻧﻴﻒ ﺍﻟﺸ‪‬ﻴﻌﻪ )ﺻﻔﺤﻪ‬
‫‪ (٣١٧‬ﺷﺮﺣﻰ ﺩﺭ ﺧﺼﻮﺹ ﳏﺘﻮﺍﻯ ﺟﻠﺪ ﭘﻨﺠﻢ ﻭ ﻫﺸﺘﻢ ﮐﺘﺎﺏ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺟﻠﺪ ﻫﺸﺘﻢ‬
‫ﮐﺘﺎﺏ ﺭﻳﺎﺽ ﺍﻻﺣﺰﺍﻥ ﺩﺍﺭﺍﻯ ﺩﻭ ﻣﻘﺪ‪‬ﻣﻪ ﻭ ﻳﮏ ﺧﺎﲤﻪ ﻭ ﺩﻭﺍﺯﺩﻩ ﳎﻠﺲ ﻭ ﻧﺎﻡ ﺁﻥ " ﺟﻨ‪‬ﺔ‬
‫ﺍﻟﺮﺿ‪‬ﻮﺍﻥ" ﺍﺳﺖ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ ﮐﺘﺎﺏ ﻧﻴﺰ "ﺟﻨ‪‬ﺔ ﺍﻟﻨ‪‬ﻌﻴﻢ" ﻧﺎﻡ ﺩﺍﺭﺩ ﻭ ﺣﺎﻭﻯ ﺩﻭ ﻣﻘﺪ‪‬ﻣﻪ ﻭ ﻳﮏ‬
‫ﻯ ﻣﻮﺟﻮﺩﺍﺕ‬ ‫ﺧﺎﲤﻪ ﻭ ﺑﻴﺴﺖ ﻭ ﺷﺶ ﳎﻠﺲ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺟﻠﺪ ﺑﺎ ﻋﺒﺎﺭﺍﺕ "ﲪ ‪‬ﺪ ﺫﺭ‪‬ﺍﺕ ﻭ ﺛﻨﺎ ﹺ‬
‫ﳐﺼﻮﺹ ﺫﺍﺕ ﺣﻀﺮﺕ ﻣﻌﺒﻮﺩﻳﺴﺖ ﮐﻪ ‪ "...‬ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩﺩ‪.‬‬
‫‪ -٦٥‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻃﻬﺮﺍﱏ‪ .‬ﺍﻟﺬﹼﺭﻳﻌﻪ ﺍﻟﯽ ﺗﺼﺎﻧﻴﻒ ﺍﻟﺸﻴ‪‬ﻌﻪ‪ .‬ﺟﻠﺪ ﻳﺎﺯﺩﻫﻢ‪ ،‬ﺹ ‪.١٥٥‬‬
‫ﺏ‪ -‬ﻣﺪﺭ‪‬ﺱ ﺗﱪﻳﺰﻯ‪ .‬ﺭﳛﺎﻧﺔ ﺍﻻﺩﺏ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺹ ‪.٢٤٨‬‬
 ‫ﭖ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﺺ ‪.١٧٠٧-١٧١٠‬‬
‫‪ -٦٦‬ﻧﺎﻡ ﺍﺟﺪﺍﺩ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﻭ ﲝﻘﻴﻘﺖ ﺍﺟﺪﺍﺩ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﺳﻮﻯ ﻣﺎﺩﺭ ﺑﺘﺮﺗﻴﺐ‬
‫ﺯﻳﺮ ﺍﺳﺖ‪ :‬ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﺑﻦ ﺍﻣﲑ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻣﲑ ﳏﻤ‪‬ﺪ ﻣﻌﺼﻮﻡ ﺑﻦ ﳏﻤ‪‬ﺪ ﻓﺼﻴﺢ ﺑﻦ ﺍﻣﲑ‬
‫ﺍﻭﻟﻴﺎﺀ ﺣﺴﻴﲎ‪.‬‬
‫‪ -٦٧‬ﺩﺍﺋﻰ ﺁﻣﻨﻪ‪ ،‬ﺑﺮﺍﺩﺭ ﻓﺎﻃﻤﻪ ﺧﺎﱎ‪ ،‬ﺳﻴ‪‬ﺪ ﺟﻮﺍﺩ ﻗﺰﻭﻳﲎ ﻧﻴﺰ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﻣﱳ ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﻴﺎﻥ‬
‫ﮔﺮﺩﻳﺪﻩ ﺍﺯ ﻋﻠﻤﺎﺀ ﺑﺰﺭﮒ ﻗﺰﻭﻳﻦ ﺑﻮﺩﻩ ﻭ ﺩﺭﺳﺎﻝ ‪ ١٢٧٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٦١‬ﻣﻴﻼﺩﻯ( ﺩﺭ‬
‫ﮔﺬﺷﺘﻪ ﺍﺳﺖ) ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺷﺸﻢ‪ ،‬ﺹ ‪.(٢٢١١‬‬
‫‪ -٦٨‬ﻋﻨﺎﻭﻳﻦ ﺗﻔﺼﻴﻠﯽ ﺑﺮﺧﻰ ﺍﺯ ﺁﺛﺎﺭ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﻗﺰﻭﻳﲎ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺍﺧﺘﻴﺎﺭ ﺍﳌﺬﻫﺐ ﻓﻴﻤﺎ ﻳﺼﺤﺒﻪ ﺍﻻﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺬﹼﻫﺐ‪.‬‬
‫ﺏ‪ -‬ﺑﺮﺍﻫﲔ ﺍﻟﺴ‪‬ﺪﺍﺩ‪.‬‬
‫ﭖ‪ -‬ﺍﻟﺪ‪‬ﺭ ﺍﻟﺜﹼﻤﲔ ﰲ ﺍﻟﺮ‪‬ﺳﺎﺋﻞ ﺍﻻﺭﺑﻌﲔ‪ ،‬ﺷﺎﻣﻞ ﭼﻬﻞ ﺭﺳﺎﻟﻪ‪.‬‬
‫ﺕ‪ -‬ﻣﺴﺘﻘﺼﻰ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺷﺮﺡ ﺫﺧﲑﺓ ﺍﻟﻌﺒﺎﺩ ) ﺩﺭ ﺍﺭﺙ(‪.‬‬
‫ﺙ‪ -‬ﺍﳌﺸﺘﺮﮐﺎﺕ ) ﺩﺭ ﺭﺟﺎﻝ(‪.‬‬
‫ﺝ‪ -‬ﻣﻌﺎﺭﺝ ﺍﻻﺣﮑﺎﻡ‪ ،‬ﺩﺭ ﺷﺮﺡ ﻣﺴﺎﻟﮏ ﺍﻻﻓﻬﺎﻡ ﻭ ﺷﺮﺍﻳﻊ ﺍﻻﺳﻼﻡ‪ ،‬ﺩﺭ ﺩﻭﺍﺯﺩﻩ ﳎﻠﹼﺪ‪.‬‬
‫ﭺ‪ -‬ﻧﻈﻢ ﺍﻟﱪﻫﺎﻥ ‪.‬‬
‫‪ -٦٩‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﻗﺰﻭﻳﲎ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻣﺪﺭ‪‬ﺱ ﺗﱪﻳﺰﻯ‪ .‬ﺭﳛﺎﻧﺔ ﺍﻻﺩﺏ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪.٢٩٢-٢٩٣‬‬
‫ﺏ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺩﻭ‪‬ﻡ‪ ،‬ﺻﺺ ‪ ٣٣٩-٣٤١‬ﻭ ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺹ‬
‫‪.١٧٣٦‬‬
‫ﭖ‪ -‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪.١٢٢‬‬
‫‪ -٧٠‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻃﻬﺮﺍﱏ ‪ .‬ﺍﻟﮑﺮﺍﻡ ﺍﻟﱪﺭﻩ‪ .‬ﺹ ‪.٢٨١‬‬
‫ﺏ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺷﺸﻢ‪ ،‬ﺹ ‪.٢٢١١‬‬
‫‪ -٧١‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﳏﻤ‪‬ﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻗﺰﻭﻳﲎ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
 ‫ﺍﻟﻒ‪ -‬ﻣﺪﺭ‪‬ﺱ ﺗﱪﻳﺰﻯ‪ .‬ﺭﳛﺎﻧﺔ ﺍﻻﺩﺏ‪ .‬ﺟﻠﺪ ﺳﻮ‪‬ﻡ‪ ،‬ﺹ ‪.٢٩٣‬‬
‫ﺏ‪ -‬ﻟﻐﺖ ﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ‪ .‬ﺟﻠﺪ ﺳﻰ ﻭ ﻫﺸﺘﻢ‪ ،‬ﺹ ‪.٢٧٩‬‬
‫ﭖ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺩﻭ‪‬ﻡ‪ ،‬ﺹ ‪.٣٤٠‬‬
‫‪ -٧٢‬ﺍﺯ ﲨﻠﻪ ﺍﻫ ‪‬ﻢ ﺁﺛﺎﺭ ﺍﻭ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺍﺟﻮﺑﺔ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴ‪‬ﻪ ﻭ ﺍﻟﻌﻘﻠﻴ‪‬ﻪ‪.‬‬
‫ﺏ‪ -‬ﺗﺘﻤﻴﻢ ﺍﻣﻞ ﺍﻵﻣﻞ ﺣ ‪‬ﺮ ﻋﺎﻣﻠﯽ‪.‬‬
‫ﭖ‪ -‬ﲢﺼﻴﻞ ﺍﻻﻃﻤﻴﻨﺎﻥ ﰲ ﺷﺮﺡ ﺯﺑﺪﺓ ﺍﻟﺒﻴﺎﻥ‪.‬‬
‫‪ -٧٣‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻣﲑ ﳏﻤ‪‬ﺪ ﻣﻌﺼﻮﻡ ﻗﺰﻭﻳﲎ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺩﻭ‪‬ﻡ‪ ،‬ﺹ ‪.٣٤٠‬‬
‫ﺏ‪ -‬ﻟﻐﺖ ﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ‪ .‬ﺟﻠﺪ ﺳﻰ ﻭ ﻫﺸﺘﻢ‪،‬ﺹ ‪.٢٨٢‬‬
‫ﭖ‪ -‬ﻣﺪﺭ‪‬ﺱ ﺗﱪﻳﺰﻯ‪ .‬ﺭﳛﺎﻧﺔ ﺍﻻﺩﺏ‪ ،‬ﺟﻠﺪ ﺳﻮ‪‬ﻡ‪ ،‬ﺹ ‪.٢٩٣‬‬
‫‪ -٦٤‬ﺍﻫ ‪‬ﻢ ﺁﺛﺎﺭ ﻣﲑ ﳏﻤ‪‬ﺪ ﻣﻌﺼﻮﻡ ﺑﺸﺮﺡ ﺯﻳﺮ ﺍﺳﺖ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺣﺎﺷﻴﻪ ﺍﳍﻴ‪‬ﺎﺕ ‪.‬‬
‫ﺏ‪ -‬ﺷﺮﺡ ﺍﺷﺎﺭﺍﺕ ﺧﻮﺍﺟﻪ‪.‬‬
‫ﭖ‪ -‬ﺣﺎﺷﻴﻪ ﺑﺮ ﺣﺎﺷﻴﻪ ﺧﻀﺮﻯ ﺑﺮ ﺷﺮﺡ ﲡﺮﻳﺪ ﻗﻮﺷﭽﻰ‪.‬‬
‫ﺕ‪ -‬ﺣﺎﺷﻴﻪ ﺷﻔﺎﺀ‪.‬‬
‫‪ -٧٥‬ﲰﻨﺪﺭ‪ .‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ ﻭ ﻣﻠﺤﻘﹼﺎﺕ‪ .‬ﺻﺺ ‪.٤٩٤-٤٩٥‬‬
‫‪ -٧٦‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﲰﻨﺪﺭ‪ .‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺻﺺ ‪.٩٧-٩٩‬‬
‫ﺏ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ‪ .‬ﺹ ‪.٣٢٥‬‬
‫‪ -٧٧‬ﻧﻮﺍﺋﻰ‪ .‬ﻓﺘﻨﻪ ﺑﺎﺏ‪ .‬ﺹ ‪.٧٢‬‬
‫‪ -٧٨‬ﮔﻠﺮﻳﺰ‪ .‬ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏ ﺍﳉﻨ‪‬ﻪ ﻗﺰﻭﻳﻦ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﺺ ‪٤٧١ ،٣٤٥‬ﻭ‪ .٦٨١_٨٢‬ﺍﻳﻦ‬
‫ﻧﮑﺘﻪ ﺩﺭ ﳎﻠﹼﺪ ﭘﻨﺠﻢ ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ) ﺹ ‪ (١٧٣٨‬ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٧٩‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮ‪‬ﻡ‪ ،‬ﺹ ‪.٣٠٥‬‬
‫‪ -٨٠‬ﮔﻠﺮﻳﺰ‪ .‬ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏ ﺍﳉﻨ‪‬ﻪ ﻗﺰﻭﻳﻦ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺹ ‪ .٣٤٥‬ﻣﺆﻟﹼﻒ ﺑﻨﺎﻡ ﭘﺴﺮ ﻣﲑﺯﺍ‬
‫ﻳﻮﺳﻒ‪ ،‬ﻣﲑﺯﺍ ﺍﺑﻮﺗﺮﺍﺏ ﺩﺍﺭﺍﻟﺸ‪‬ﻔﺎﺋﻰ ﻧﻴﺰ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٨١‬ﺑﺮﺍﺩﺭ ﳏﻤ‪‬ﺪ ﺑﺎﻗﺮ ﻣﻮﺳﻮﻯ ﺧﻮﺍﻧﺴﺎﺭﻯ ﻣﺆﻟﹼﻒ ﮐﺘﺎﺏ ﺭﻭﺿﺎﺕ ﺍﳉﻨ‪‬ﺎﺕ‪.‬‬
‫‪ -٨٢‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﭼﻨﲔ ﺍﺳﺖ‪ ":‬ﻭ ﺑﻌﺪ ﻓﻬﺬﻩ ﺍﺟﺎﺯﺍﺕ ﻭﺍﻓﻴﺎﺕ ‪ ...‬ﻟﻠﻤﻮﻟﯽ ﺍﳉﻠﻴﻞ ﻭ ﺍﻟﻌﺎﱂ‬
‫ﺍﻟﻨ‪‬ﺒﻴﻞ ﺫﻯ ﺍﻟﺸ‪‬ﺮﻑ ﺍﻻﺻﻴﻞ‪ ،‬ﻗﺪﻭﺓ ﺍﻫﻞ ﺍﻟﺘ‪‬ﺤﻘﻴﻖ ﻭ ﺯﺑﺪﺓ ﺍﻫﻞ ﺍﻟﺘ‪‬ﺪﻗﻴﻖ‪ ،‬ﳔﺒﺔ ﺍﻻﳒﺎﺏ ﻭ ﺳﻠﻴﻞ‬
‫ﻼ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ" )ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪،‬‬ ‫ﺍﻻﻃﻴﺎﺏ ﺟﻨﺎﺏ ﺍﳊﺎﺝ ﻣ ﹼ‬
‫ﺯﻳﺮﻧﻮﻳﺲ )ﺻﻔﺤﻪ ‪.(١٧٣٨‬‬
‫‪ -٨٣‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ ،‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﺺ ‪.١٧٣٦-١٧٤١‬‬
‫ﺏ‪ -‬ﻃﻬﺮﺍﱏ‪ .‬ﺍﻟﮑﺮﺍﻡ ﺍﻟﱪﺭﻩ‪ .‬ﺹ ‪ ٨٠٩‬ﻭ ﺑﻌﺪ‪.‬‬
‫ﭖ‪ -‬ﺗﻨﮑﺎﺑﲎ‪ .‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺹ ‪ ٧٦‬ﻭ ﺑﻌﺪ‪.‬‬
‫ﺕ‪ -‬ﮔﻠﺮﻳﺰ‪ .‬ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏ ﺍﳉﻨ‪‬ﻪ ﻗﺰﻭﻳﻦ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﺺ ‪٤٧١ ،٣٤٥‬ﻭ‪.٦٨١_٨٢‬‬
‫ﺙ‪ -‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪ ٣٠٥‬ﻭ ‪.٣٠٤‬‬
‫ﲞﺶ ﺳﻮﻡ‬
‫ﺗﻮﻟﹼﺪﻭﺭﻭﺯﮔﺎﺭﮐﻮﺩﮐﻰﻭﻧﻮﺟﻮﺍﱏﺟﻨﺎﺏﻃﺎﻫﺮﻩ‬
‫ﱃ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺳﺎﻝ ‪ ١٢٣٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨١٧‬ﻣﻴﻼﺩﻯ(‬ ‫ﺑﺘﺼﺮﻳﺢ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺩﺭ ﻗﺰﻭﻳﻦ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ (١) .‬ﺍﻳﻦ ﺳﺎﻝ ﻫﺮﮔﺰ ﺩﺭ ﺗﺎﺭﻳﺦ ﺟﻬﺎﻥ ﻓﺮﺍﻣﻮﺵ ﳕﻰ ﺷﻮﺩ ﺯﻳﺮﺍ ﺗﻮﻟﹼﺪ‬
‫ﲨﺎﻝﺍ‪‬ﻰ ﺩﺭ ﺁﻥ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﮐﺜﺮﻳ‪‬ﺖ ﻗﺮﻳﺐ ﺑﺎﺗ‪‬ﻔﺎﻕ ﻭﻗﺎﻳﻊ ﻧﮕﺎﺭﺍﻥ ‪‬ﺎﺋﻰ ﻭ ﻏﲑ ‪‬ﺎﺋﻰ ﺗﻮﻟﹼﺪ‬
‫ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﳘﲔ ﺳﺎﻝ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺍﻣ‪‬ﺎ ﻣﺆﻟﹼﻒ ﮐﻮﺍﮐﺐ ﺍﻟﺪ‪‬ﺭﻳ‪‬ﻪ )‪ (٢‬ﺳﺎﻝ ﺗﻮﻟﹼﺪ ﻭﻯ ﺭﺍ ‪١٢٣٠‬‬
‫ﻯ ﺳﺎﻝ ‪١٨١٤‬‬ ‫ﻳﺎ ‪ ١٢٣١‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨١٤‬ﻳﺎ‪ ١٨١٥‬ﻣﻴﻼﺩﻯ( ﻭ ﺩﮐﺘﺮ ﻋﻠﯽ ﺍﻟﻮﺭﺩ ‪‬‬
‫ﻣﻴﻼﺩﻯ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ (٣) .‬ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺧﺎﱎ ﻣﺎﺭﺛﺎ ﺭﻭﺕ ﺑﺎﺳﺘﻨﺎﺩ ﻗﻮﻝ ﺍﻓﺮﺍﺩ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ‬
‫ﳐﺘﻠﻒ ﺩﺭ ﮐﺘﺎﺏ "ﻃﺎﻫﺮﻩ‪ "Tahirih‬ﺑﺎ ﺗﺮﺩﻳﺪ ﺗﻮﻟﹼﺪ ﺍﻭ ﺭﺍ ﺩﺭ ﻓﺎﺻﻠﻪ ﺳﺎﳍﺎﻯ ‪١٨١٧-١٨٢٠‬‬
‫ﻣﻴﻼﺩﻯ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ (٤) .‬ﻭﻟﯽ ﺩﺭ ﻣﻘﺎﻻﺕ ﺑﻌﺪﻯ ﺗﻮﻟﹼﺪ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻴﻘﲔ ﺳﺎﻝ ‪ ١٨١٧‬ﻣﻴﻼﺩﻯ‬
‫ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ (٥) .‬ﺭﻭﺯ ﺗﻮﻟﹼﺪ ﻃﺎﻫﺮﻩ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﻭ ﺍﻳﻨﮑﻪ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺑﻨﻘﻞ ﺍﺯ‬
‫ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ﺗﻮﻟﹼﺪ ﻃﺎﻫﺮﻩ ﺩﺭ ﳘﺎﻥ ﺷﺐ ﺗﻮﻟﹼﺪ ﲨﺎﻝ ﺍ‪‬ﻰ ﻭﺍﻗﻊ ﮔﺸﺖ )‪(٦‬‬
‫ﱃ ﺍﻣﺮﺍﷲ ﺗﺎﺭﻳﺦ ﻣﺬﮐﻮﺭ ﻣﺒﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺳﻬﻮ ﻗﻠﻢ ﺍﺳﺖ ﻭ ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺯﻳﺮﺍ ﻧﺒﻴﻞ ﺗﻨﻬﺎ ﺗﺼﺮﻳﺢ ﺑﺮ ﺳﺎﻝ ﺗﻮﻟﹼﺪ ﻃﺎﻫﺮﻩ ﺩﺍﺭﺩ‪ (٧) .‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﮐﺘﺎﰉ ﮐﻪ ﺩﺭ ﺻﻔﺤﻪ‬
‫ﳔﺴﺖ ﺁﻥ ﺗﺎﺭﻳﺦ ﺩﻗﻴﻖ ﺗﻮﻟﹼﺪ ﻃﺎﻫﺮﻩ ﻗﻴﺪ ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩﻩ ﳘﺮﺍﻩ ﺑﺎ ﺩﻳﮕﺮ ﮐﺘﺐ ﻭ ﺍﻭﺭﺍﻕ ﻭ ﻟﺒﺎﺳﻬﺎﻯ‬
‫ﺍﻭ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺗﺶ ﻭﺳﻴﻠﻪ ﺍﻋﺪﺍﺀ ﺳﻮﺯﺍﻧﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪(٨) .‬‬
‫ﻃﺎﻫﺮﻩ ﺧﻴﻠﯽ ﺯﻭﺩ‪ ،‬ﺷﺎﻳﺪ ﺩﺭ ﻫﻔﺖ ﻣﺎﻫﮕﻰ ﺯﺑﺎﻥ ﺑﺎﺯ ﮐﺮﺩ ﻭ ﺭﺍﻩ ﺭﻓﱳ ﺁﻏﺎﺯ ﳕﻮﺩ‪ (٩) .‬ﺍﺯ ﺁﻏﺎﺯ‬
‫ﺣﻴﺎﺕ ﺛﺎﺑﺖ ﳕﻮﺩ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ ﺑﺮﺍﻯ ﺟﻨﺒﺶ ﻭ ﺍﻳﺮﺍﺩ ﺳﺨﻦ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ‪ .‬ﮐﻮﺩﮐﻰ ﺷﲑﻳﻦ‬
‫ﺯﺑﺎﻥ ﺑﻮﺩ ﻭ ﺍﺯ ﳘﺎﻥ ﺩﻭﺭﺍﻥ ﺩﺭ ﻫﻮﺷﻴﺎﺭﻯ ﻭ ﺁﮔﺎﻫﻰ ﳘﮕﺎﻥ ﺭﺍ ﺣﲑﺍﻥ ﻣﻴﻨﻤﻮﺩ‪ .‬ﺗﻮﻟﹼﺪ ﺍﻭ ﳘﺮﺍﻩ ﺑﺎ‬
‫ﺍﻓﺰﺍﻳﺶ ﭼﺸﻤﮕﲑ ﺛﺮﻭﺕ ﻭ ﺷﻬﺮﺕ ﭘﺪﺭﺵ ﮔﺸﺖ‪ .‬ﻭﺟﻮﺩﺵ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﻣﻮﺟﺐ ﺳﺮﻭﺭ‬
‫ﺍﻋﻀﺎﺀ ﺧﺎﻧﺪﺍﻥ ﺑﺮﺍﺩﺭﺍﻥ ﺑﺮﻏﺎﱏ ﺑﻮﺩ‪ .‬ﻃﺎﻫﺮﻩ ﺩﺭ ﺁﻏﻮﺵ ﮔﺮﻡ ﻣﺎﺩﺭﺵ " ﺁﻣﻨﻪ " ﭘﺮﻭﺭﺵ ﻳﺎﻓﺖ‪.‬‬
‫ﻣﺎﺩﺭ ﺩﺍﻧﺸﻤﻨﺪ ﻭ ﺯﻳﺒﺎﺋﻰ ﮐﻪ ﺑﺎ ﳘﻪ ﻭﺟﻮﺩ ﻣﻔﺘﻮﻥ ﺍﻭ ﻭ ﺯﻳﺒﺎﺋﻰ ﺧﲑﻩ ﮐﻨﻨﺪﻩ ﻭﻯ ﺑﻮﺩ‪ .‬ﺭﻭﺍﻳﺎﺕ‬
‫ﻣﻮﺟﻮﺩ ﺣﺎﮐﻰ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻣﺎﺩﺭ ﻃﺎﻫﺮﻩ ﻧﻴﺰ ﺍﺯ ﺯﻳﺒﺎﺋﻰ ﰉﻧﻈﲑﻯ ‪‬ﺮﻩ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪(١٠) .‬‬
‫ﻭﻯ ﺩﺧﺘﺮ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ ﻭ ﺍﺯ ﻃﺮﻑ ﻣﺎﺩﺭ ﺍﺯ ﻧﻮﺍﺩﮔﺎﻥ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﻗﺰﻭﻳﲎ ﺍﺯ ﻣﺸﺎﻫﲑ‬
‫ﻋﻠﻤﺎﻯ ﺷﻴﻌﻰ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪.‬‬
‫ﻧﺎﻡ ﺍﺻﻠﯽ ﻃﺎﻫﺮﻩ ﻓﺎﻃﻤﻪ ﺑﻮﺩ )‪ (١١‬ﻧﺎﻣﻰ ﮐﻪ ﭘﺪﺭﺵ )ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ( ﺑﻪ ﻭﻯ ﺩﺍﺩﻩ ﺑﻮﺩ‪(١٢) .‬‬
‫ﻭﻟﮑﻦ ﻫﻢ ﭘﺪﺭ ﻭ ﻫﻢ ﺑﺴﺘﮕﺎﻥ ﺩﻳﮕﺮ ﺑﭙﺎﺱ ﺍﺣﺘﺮﺍﻡ ﺑﻪ ﻓﺎﻃﻤﻪ ﺧﺎﱎ ﻣﺎﺩﺭ ﺑﺰﺭﮔﺶ ﺍﺯ ﺗﮑﺮﺍﺭ ﻧﺎﻡ‬
‫ﻓﺎﻃﻤﻪ ﺍﺣﺘﺮﺍﺯ ﺩﺍﺷﺘﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﺧﺎﻧﻪ ﺍ ‪‬ﻡﺳﻠﻤﻪ ﻣﻴﺨﻮﺍﻧﺪﻧﺪ‪ (١٣) .‬ﺍﻳﻨﺴﺖ ﮐﻪ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ﻭ ﺩﺭ ﲞﺶ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ ":‬ﺍﺳﻢ‬
‫ﻣﺒﺎﺭﮐﺶ ﺍ ‪‬ﻡﺳﻠﻤﻪ ﺑﻮﺩ" )ﺹ ‪ .(٢٩١‬ﻃﺎﻫﺮﻩ ﺩﺭ ﻣﻴﺎﻥ ﺍﻋﻀﺎﺀ ﺧﺎﻧﺪﺍﻥ ﻭ ﻧﺰﺩﻳﮑﺎﻥ ﺧﻮﻳﺶ ﺑﻪ‬
‫ﺯﺭﻳ‪‬ﻦ ﺗﺎﺝ ﻭ ﺯﮐﻴ‪‬ﻪ ﻧﻴﺰ ﻣﻠﻘﹼﺐ ﺑﻮﺩ‪(١٤) .‬‬
‫ﺧﻮﺍﻫﺮ ﮐﻮﭼﮑﺘﺮ ﻃﺎﻫﺮﻩ ﻣﺮﺿﻴ‪‬ﻪ ﻧﺎﻡ ﺩﺍﺷﺖ ﻭ ﺍﻭ ﻧﻴﺰ ﺩﺭ ﲨﺎﻝ ﻭ ﮐﻤﺎﻝ ﺁﻳﱴ ﺑﻮﺩ‪ .‬ﺑﻄﻮﺭﻳﮑﻪ‬
‫ﻼﳏ ‪‬ﻤﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ ﭘﺴﺮ ﺩﺍﺋﻰ ﺧﻮﺩ ﺍﺯﺩﻭﺍﺝ ﮐﺮﺩ ﻭ ﳘﺮﺍﻩ ﺟﻨﺎﺏ‬ ‫ﺑﻌﺪﹼﺍ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻣﺮﺿﻴ‪‬ﻪ ﺑﺎ ﻣ ﹼ‬
‫ﻃﺎﻫﺮﻩ ﺑﻪ ﮐﺮﺑﻼ ﺭﻓﺖ ﻭ ﭘﺲ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺪﺍﻥ ﺣﻀﺮﺕ ﻣﺆﻣﻦ ﮔﺸﺖ‪ .‬ﻃﺎﻫﺮﻩ‬
‫ﺧﻮﺍﻫﺮ ﮐﻮﭼﮑﺘﺮ ﺩﻳﮕﺮﻯ ﺩﺍﺷﺖ ﺑﻨﺎﻡ ﺭﺑﺎﺑﻪ‪ .‬ﺭﺑﺎﺑﻪ ﻧﺰﺩ ﭘﺪﺭ‪ ،‬ﻋﻤﻮ‪ ،‬ﻃﺎﻫﺮﻩ‪ ،‬ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ‬
‫ﻭ ﺑﺮﺍﺩﺭ ﺧﻮﻳﺶ ﻣﲑﺯﺍﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﲢﺼﻴﻞ ﺯﺑﺎﻥ ﻋﺮﰉ‪ ،‬ﺍﺩﺏ ﻓﺎﺭﺳﻰ‪ ،‬ﻓﻘﻪ‪ ،‬ﺍﺻﻮﻝ‪ ،‬ﺗﻔﺴﲑ ﻭ‬
‫ﻼ ﺁﻏﺎ ﺣﮑﻤﻰ ﺁﻣﻮﺧﺖ‪ .‬ﻭﻯ ﺑﺎ ﻣﲑﺯﺍ ﻫﺒﺔﺍﷲ ﻗﺰﻭﻳﲎ )‬ ‫ﺣﺪﻳﺚ ﮐﺮﺩ ﻭ ﻓﻠﺴﻔﻪ ﺭﺍ ﻧﺰﺩ ﺷﻴﺦ ﻣ ﹼ‬
‫ﺭﻓﻴﻌﻰ( ﺍﺯﺩﻭﺍﺝ ﮐﺮﺩ‪ .‬ﺭﺑﺎﺑﻪ ﻭﺍﻋﻈﻰ ﰉﻧﻈﲑ ﻭ ﺩﺭ ﻣﺴﺎﺋﻞ ﻓﻘﻬﻰ ﺻﺎﺣﺐ ﻓﺘﻮﻯ ﺑﻮﺩ‪ .‬ﻣﻌﺮﻭﻑ‬
‫ﺍﺳﺖ ﮐﻪ ﳘﻮﺍﺭﻩ ﺑﻪ ﻣﺴﺘﻤﻨﺪﺍﻥ ﻭ ﺩﺭﻣﺎﻧﺪﮔﺎﻥ ﮐﻤﮏ ﻣﻴﻨﻤﻮﺩ ﻭ ﺩﺭ ﺳﺨﻦ ﺭﺍﻧﻴﻬﺎﻯ ﺧﻮﻳﺶ‬
‫ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ ﻭ ﺑﺴﺘﮕﺎﻥ ﺍﻭ ﻭ ﺩﺭﺑﺎﺭﻳﺎﻥ ﺭﺍ ﺑﺒﺎﺩ ﺍﻧﺘﻘﺎﺩ ﻣﻴﮕﺮﻓﺖ ﻭﻟﮑﻦ ﻫﻴﭽﮕﺎﻩ ﺩﺭ ﻣﻬﻠﮑﻪ ﻭ‬
‫ﻳﺎ ﻣﻌﺮﺽ ﺧﻄﺮ ﻗﺮﺍﺭ ﻧﮕﺮﻓﺖ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﻣﺪﺭﮐﻰ ﺩﺍ ﹼﻝ ﺑﺮ ﺍﳝﺎﻥ ﺭﺑﺎﺑﻪ ﺑﻪ ﺍﻣﺮ ﺟﺪﻳﺪ ﺗﺎ ﮐﻨﻮﻥ ﻧﻴﺎﻓﺘﻪ‬
‫ﻭ ﺑﺎﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻧﺎﻣﱪﺩﻩ ﺑﻪ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﻣﺆﻣﻦ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺭﺑﺎﺑﻪ ﺩﺭ ﺳﺎﻝ ‪ ١٢٩٧‬ﻫﺠﺮﻯ‬
‫ﻗﻤﺮﻯ) ‪ ١٨٧٩‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﮔﺬﺷﺖ‪ (١٥) .‬ﻏﺎﻟﺐ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﻪ ﺑﻴﺎﻥ ﺷﺮﺡ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ‬
‫ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﺍﻭ ﺭﺍ ﺻﺎﺣﺐ ﭼﻨﺪ ﺑﺮﺍﺩﺭ ﻭ ﺧﻮﺍﻫﺮ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺣﺎﻝ ﺁﻧﮑﻪ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‬
‫ﻼﳏﻤ‪‬ﺪ ﺻﺎﱀ ﺭﺍ ﺩﻭ ﺩﺧﺘﺮ ﻭ ﻳﮏ ﭘﺴﺮ ﺑﻮﺩ"‪ (١٦) .‬ﺟﻨﺎﺏ ﻣﻠﮏ‬ ‫ﻣﻴﻨﻮﻳﺴﺪ‪ " :‬ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﺧﺴﺮﻭﻯ ﻧﻴﺰ ﺑﺎ ﺍﻳﻦ ﻗﻮﻝ ﻣﻮﺍﻓﻘﺖ ﺩﺍﺭﺩ‪ (١٧) .‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﻣﻴﻨﻮﻳﺴﺪ‪" :‬ﺍﺯ‬
‫ﻼ ﺻﺎﱀ ﻣﺰﺑﻮﺭ ﺩﻭ ﺩﺧﺘﺮ ﺑﻮﺩﻩ ﺍ ‪‬ﻡﺳﻠﻤﻪ ﺧﺎﱎ ﻭ ﻣﺮﺿﻴ‪‬ﻪ ﺧﺎﱎ ﻭ ﻫﺮ ﺩﻭ ﻋﺎﳌﻪ‬‫ﲨﻠﻪ ﺍﻭﻻﺩ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﻼﳏﻤ‪‬ﺪ ﺻﺎﱀ‬ ‫ﻭ ﻓﺎﺿﻠﻪ ﺑﻮﺩﻩﺍﻧﺪ" )ﺻﻔﺤﻪ ‪ .(٣٤٤‬ﺍﺯ ﺑﻴﺎﻥ ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ ﮐﻪ ﻣ ﹼ‬
‫ﺍﻭﻻﺩ ﺩﻳﮕﺮ ﻧﻴﺰ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﲰﻨﺪﺭ ﻫﻨﮕﺎﻡ ﺑﻴﺎﻥ ﮐﻴﻔﻴ‪‬ﺖ ﻭﺭﻭﺩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻗﺰﻭﻳﻦ ﭘﺲ ﺍﺯ‬
‫ﻣﺮﺍﺟﻌﺖ ﺍﺯ ﺳﻔﺮ ﮐﺮﺑﻼ ﻣﻴﻨﻮﻳﺴﺪ‪ ... ":‬ﺗﺎ ﺍﻳﻨﮑﻪ ﺍﺧﺒﺎﺭ ﻭ ﻣﺮﺍﺳﻼﺕ ﺍﺯ ﺁﻥ ﺻﻔﺤﺎﺕ ﺑﻪ ﺍﻳﺮﺍﻥ ﻭ‬
‫ﻼ ﺻﺎﱀ ﺭﺳﻴﺪ ﮐﻪ ﭘﺴﺮ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﲨﻌﻰ ﺍﺯ ﺍﻋﺰ‪‬ﻩ ﻭ ﳏﺘﺮﻣﲔ ﻓﺮﺳﺘﺎﺩ ﻭ‬ ‫ﭘﺪﺭﺵ ﻣﺮﺣﻮﻡ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﻗﺰﻭﻳﻦ ﺁﻭﺭﺩﻧﺪ‪ ) ".‬ﺹ ‪ .(٣٤٩‬ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻧﺎﻡ ﻳﮑﻰ ﺍﺯ ﺑﺮﺍﺩﺭﺍﻥ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺭﺍ ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺩﺍﻧﺴﺘﻪ ﻭ ﻧﻮﺷﺘﻪ ﮐﻪ ﻧﺎﻣﱪﺩﻩ ﺑﻪ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﻣﺆﻣﻦ ﺑﻮﺩﻩ ﻭﻟﮑﻦ‬
‫ﻼﳏﻤ‪‬ﺪ ﺗﻘﻰ ﺑﺮﻏﺎﱏ‬‫ﺧﺪﻣﱴ ﺍﺯ ﺍﻭ ﻇﺎﻫﺮ ﻧﮕﺸﺘﻪ ﺍﺳﺖ‪ (١٨) .‬ﳘﺴﺮ ﻣﲑﺯﺍﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺩﺧﺘﺮ ﻣ ﹼ‬
‫ﻋﻤﻮﻯ ﺍﻭ ﻭ ﻧﺎﻣﺶ ﺍ ‪‬ﻡﮐﻠﺜﻮﻡ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍ ‪‬ﻡﮐﻠﺜﻮﻡ ﺩﺭ ﺳﺎﻝ ‪ ١٢٢٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ) ‪١٨٠٩‬‬
‫ﻣﻴﻼﺩﻯ( ﺩﺭ ﻗﺰﻭﻳﻦ ﺗﻮﹼﻟﺪ ﻳﺎﻓﺖ ﻭ ﻣﻘﺪ‪‬ﻣﺎﺕ ﺍﺩﺏ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﰉ ﻭ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻰ ﺭﺍ ﻧﺰﺩ‬
‫ﻋﻤ‪‬ﻪ ﭘﺪﺭﺵ‪ ،‬ﻣﺎﻩ ﺷﺮﻑ ﻗﺰﻭﻳﲎ‪ ،‬ﻓﺮﺍ ﮔﺮﻓﺖ‪ .‬ﺳﭙﺲ ﻧﺰﺩ ﭘﺪﺭ ﻭ ﻧﻴﺰ ﻋﻤﻮﻯ ﺧﻮﺩ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺻﺎﱀ‬
‫ﻼ ﺁﻏﺎﺣﮑﻤﻰ ﻗﺰﻭﻳﲎ ﺁﻣﻮﺧﺖ‪.‬‬ ‫ﺑﺮﻏﺎﱏ ﺑﻪ ﲢﺼﻴﻞ ﻓﻘﻪ ﻭ ﺍﺻﻮﻝ ﭘﺮﺩﺍﺧﺖ‪ .‬ﻓﻠﺴﻔﻪ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﻣ ﹼ‬
‫ﺍ ‪‬ﻡﮐﻠﺜﻮﻡ ﺧﻮﺩ ﺳﺎﳍﺎ ﺑﻪ ﺯﻧﺎﻥ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻰ ﺗﺪﺭﻳﺲ ﻣﻰ ﳕﻮﺩ ﻭ ﮐﺘﺎﲞﺎﻧﻪﺍﺵ ﺭﺍ ﺩﺭ ﺳﺎﻝ‬
‫‪ ١٢٦٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ) ‪ ١٨٥٢‬ﻣﻴﻼﺩﻯ( ﻭﻗﻒ ﻃﻼﹼﺏ ﻋﻠﻮﻡ ﺩﻳﲎ ﮐﺮﺩ ﻭ ﺗﻮﻟﻴﺖ ﺁﻧﺮﺍ ﳔﺴﺖ‬
‫ﺑﻪ ﳘﺴﺮﺵ ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻭ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺍﻭ ﺑﻪ ﭘﺴﺮ ﺩﻳﮕﺮ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺷﻴﺦ ﺣﺴﻦ‬
‫ﺳﭙﺮﺩ‪ .‬ﺍ ‪‬ﻡﮐﻠﺜﻮﻡ ﺻﺎﺣﺐ ﺗﺄﻟﻴﻔﺎﺗﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﲨﻠﻪ ﺁﻬﻧﺎ ﺗﻔﺴﲑ ﺳﻮﺭﻩ ﻓﺎﲢﻪ ﻗﺮﺁﻥ ﺷﺮﻳﻒ ﺭﺍ‬
‫ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺍﮔﺮﭼﻪ ﺑﻪ ﺍﻣﺮ ﺍﻋﻈﻢ ﻣﺆﻣﻦ ﻧﮕﺸﺖ ﻭﻟﮑﻦ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻬﺮ ﻓﺮﺍﻭﺍﻥ‬
‫ﺩﺍﺷﺖ‪ (١٩) .‬ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﭼﻨﺎﻧﮑﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺟﺎﻣﻊ ﻣﻌﻘﻮﻝ ﻭ ﻣﻨﻘﻮﻝ ﻭ ﺩﺭ ﺑﻴﺎﻥ ﻭ‬
‫ﺍﻳﺮﺍﺩ ﺧﻄﺎﺑﻪ ﺩﺭ ﻋﺼﺮ ﺧﻮﻳﺶ ﰉﻧﻈﲑ ﺑﻮﺩ‪ .‬ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﺣﺴﻦ ﺍﺩﻳﺐ ﻃﺎﻟﻘﺎﱏ ﺩﺭ‬
‫ﺷﺮﺡ ﳐﺘﺼﺮ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺼﻮﺹ ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻣﻴﻨﻮﻳﺴﺪ‪:‬‬
‫"ﭼﻨﺎﻧﮑﻪ ﺍﻳﻦ ﻓﺎﱏ ﺩﺭ ﻣﺒﺎﺩﻯ ﺟﻮﺍﱏ ﮐﺘﺎﺏ ﻗﺒﺴﺎﺕ ﺭﺍ ﺩﺭ ﻓﻠﺴﻔﻪ ﺩﺭ ﺧﺪﻣﺖ ﻣﺮﺣﻮﻡ ﻣﲑﺯﺍ‬
‫ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﺑﺮﺍﺩﺭ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﲢﺼﻴﻞ ﻣﻴﮑﺮﺩﻡ"‪ (٢٠) .‬ﺟﻨﺎﺏ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ‬
‫ﺑﻐﺪﺍﺩﻯ ﺩﺭ ﺭﺳﺎﻟﻪ ﺷﺮﺡ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺑﺮﺍﺩﺭﺍﻥ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪(٢١) .‬‬
‫ﺁﻧﭽﻪ ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﻃﺎﻫﺮﻩ ﭼﻨﺪ ﺑﺮﺍﺩﺭ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﮑﺘﻪ ﺍﺯ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ) ﺹ‬
‫‪ (٢٧٥‬ﻭ ﻧﻴﺰ ﮐﺘﺎﺏ ‪) God Passes By‬ﺹ ‪ (٧٣‬ﲞﻮﰉ ﺭﻭﺷﻦ ﻣﻴﺸﻮﺩ‪ .‬ﺯﻳﺮﺍ ﺣﻀﺮﺕ‬
‫ﱃ ﺍﻣﺮﺍﷲ ﺑﻪ ﺑﺮﺍﺩﺭﺍﻥ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺮﺣﺎﻝ ﺑﺮ ﭘﺎﻳﻪ ﻣﺪﺍﺭﮎ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻭ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺻﺎﱀ ﻗﺰﻭﻳﲎ ﺷﺶ ﭘﺴﺮ ﻭ ﭼﻬﺎﺭ ﺩﺧﺘﺮ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﭘﻨﺞ ﺗﻦ ﺍﺯ‬ ‫ﺗﺎﺭﳜﻰ ﻣﻮﺟﻮﺩ ﻣ ﹼ‬
‫ﭘﺴﺮﺍﻥ ﻭﻯ ﺑﻨﺎﻣﻬﺎﻯ ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮ‪‬ﻫﺎﺏ‪ ،‬ﺁﻗﺎ ﻣﲑﺯﺍ ﺣﺴﻦ‪ ،‬ﺁﻗﺎ ﺷﻴﺦ ﳏﻤ‪‬ﺪ‪ ،‬ﺁﻗﺎ ﺷﻴﺦ ﻋﺒﺪﺍﳊﺴﲔ‬
‫ﻭ ﺁﻗﺎ ﺷﻴﺦ ﺭﺿﺎ ﳎﺘﻬﺪ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺗﻨﻬﺎ ﻳﮏ ﺗﻦ ﺁﻗﺎ ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪ ﻋﻠﯽ ﻗﺮﻳﺐ ﺍﻻﺟﺘﻬﺎﺩ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ‪(٢٢) .‬‬
‫ﺍﺯ ﺩﻭﺭﺍﻥ ﮐﻮﺩﮐﻰ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﻃﹼﻼﻉ ﭼﻨﺪﺍﱏ ﻧﺪﺍﺭﱘ‪ .‬ﺁﻧﻘﺪﺭ ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ ﻋﺸﻘﻰ ﻓﺮﺍﻭﺍﻥ ﺑﻪ‬
‫ﻣﺎﺩﺭ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﻭ ﺑﺎ ﺁﻧﮑﻪ ﳘﻴﺸﻪ ﭼﻨﺪ ﺧﺪﻣﺘﮑﺎﺭ ﺩﺭ ﺧﺎﻧﻪ ﺑﻮﺩﻩﺍﻧﺪ ﮐﺎﺭﻫﺎﻯ ﺧﻮﻳﺶ ﻭ ﺧﺎﻧﻪ‬
‫ﺭﺍ ﺷﺨﺼﹰﺎ ﺍﳒﺎﻡ ﻣﻴﺪﺍﺩﻩ ‪ ،‬ﺑﻪ ﻣﺎﺩﺭﺵ ﮐﻤﮏ ﻣﻴﮑﺮﺩﻩ ﻭ ﺑﺎ ﺯﻳﺮ ﺩﺳﺘﺎﻥ ﺑﺎ ﻬﻧﺎﻳﺖ ﻋﻄﻮﻓﺖ ﻭ ﺍﺩﺏ‬
‫ﺭﻓﺘﺎﺭ ﻣﻴﻨﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺪﻳﻦ ﺟﻬﺖ ﺧﺎﺩﻣﺎﻥ ﺧﺎﻧﻪ ﺑﻮﻳﮋﻩ ﺍﻧﺪﺭﻭﻥ ﺑﻴﻨﻬﺎﻳﺖ ﺑﻪ ﻭﻯ ﻋﺸﻖ‬
‫ﻣﻴﻮﺭﺯﻳﺪﻩﺍﻧﺪ‪ (٢٣) .‬ﻃﺎﻫﺮﻩ ﺑﺎ ﻣﺎﺩﺭ ﺧﻮﺩﺵ ﺑﺴﻴﺎﺭ ﻧﺰﺩﻳﮏ ﺑﻮﺩﻩ ﻭ ﺍﮔﺮﭼﻪ ﻣﺎﺩﺭﺵ ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ‬
‫ﻣﺆﻣﻦ ﻧﺸﺪﻩ ﻭﻟﮑﻦ ﺍﺗ‪‬ﻬﺎﻣﺎﺕ ﻭﺍﺭﺩﻩ ﺑﻪ ﻃﺎﻫﺮﻩ ﺭﺍ ﲨﻴﻌﹰﺎ ﺭ ‪‬ﺩ ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ‪ (٢٤) .‬ﻣﺮﺩﻡ ﻗﺰﻭﻳﻦ ﺍﺯ‬
‫ﺍﻳ‪‬ﺎﻡ ﻧﻮﺟﻮﺍﱏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺧﺘﺮ ﺁﻗﺎ ﻭ ﺑﻌﺪﻫﺎ ﻏﺎﻟﺒﹰﺎ ﺧﺎﱎ ﻳﺎﺩ ﻣﻴﮑﺮﺩﻩﺍﻧﺪ‪ (٢٥) .‬ﻃﺎﻫﺮﻩ ﺍﺯ ﳘﺎﻥ‬
‫ﺩﻭﺭﺍﻥ ﮐﻮﺩﮐﻰ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺧﻮﺏ ﺗﻐﺬﻳﻪ ﻣﻴﻨﻤﻮﺩﻩ ﻭ ﺍﺯ ﺣﮑﺎﻳﱴ ﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ‬
‫ﺍﻳﻦ ﺑﺎﺏ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺭﻭﺷﻦ ﻣﻴﺸﻮﺩ ﮐﻪ ﺑﻪ ﺍﺻﻄﻼﺡ ﻣﻌﺮﻭﻑ ﺍﺷﺘﻬﺎﻯ ﺧﻮﰉ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻳﮑﻰ‬
‫ﺍﺯ ﻧﺴﻮﺍﻥ ‪‬ﺎﺋﻰ ﻏﺮﺏ ﮐﻪ ﺩﺭ ﻋﮑﹼﺎ ﺩﺭ ﳏﻀﺮ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺷﺮﻓﻴﺎﺏ ﺑﻮﺩﻩ ﻭ ﺍﻓﺘﺨﺎﺭ ﺗﻨﺎﻭﻝ‬
‫ﻏﺬﺍ ﺑﺎ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﻌ‪‬ﻠﺖ ﺧﻮﴰﺰﻩ ﺑﻮﺩﻥ ﻏﺬﺍ ﺑﻴﺶ ﺍﺯ ﺣ ‪‬ﺪ ﻣﻌﻤﻮﻝ ﺗﻨﺎﻭﻝ ﮐﺮﺩﻩ ﻭ ﺍﺯ‬
‫ﺍﻳﻦ ﺟﻬﺖ ﺩﺭ ﺑﺎﺏ ﺍﺷﺘﻬﺎﻯ ﺧﻮﺩ ﺍﺯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺍﺳﺘﺪﻋﺎﻯ ﲞﺸﺶ ﳕﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﻪ ﻭﻯ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ " :‬ﻓﻀﻴﻠﺖ ﻭ ﺗﻘﻮﻯ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﳝﺎﻥ ﻭﺍﻗﻌﻰ ﺑﻪ ﺣ ‪‬ﻖ ﺍﺳﺖ‬
‫ﻧﻪ ﺑﻪ ﺍﺷﺘﻬﺎﻯ ﺑﺪ ﻭ ﻳﺎ ﺧﻮﺏ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺘﻬﺎﻯ ﺧﻮﰉ ﺩﺍﺷﺖ ﻭ ﻫﺮ ﻫﻨﮕﺎﻡ ﮐﻪ ﺩﺭ ﺑﺎﺏ‬
‫ﺁﻥ ﺍﺯ ﺍﻭ ﺗﻮﺿﻴﺢ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﻣﻴﻔﺮﻣﻮﺩ ﺩﺭ ﺣﺪﻳﺚ ﻗﺪﺳﻰ ﺁﻣﺪﻩ ﮐﻪ ﻳﮑﻰ ﺍﺯ ﺻﻔﺎﺕ ﺍﻫﻞ ﻓﺮﺩﻭﺱ‬
‫ﺏ ﻣﺪﺍﻡ ﺁﻧﺎﻥ ﺍﺳﺖ‪) ".‬ﺧﻼﺻﻪ ﻭ ﻣﻔﺎﺩ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ(‪ (٢٦) .‬ﻫﻮﺵ ﻭ ﺍﺳﺘﻌﺪﺍﺩ‬ ‫ﺗﻐﺬﻳﻪ ﺧﻮ ﹺ‬
‫ﰉﻧﻈﲑ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭘﺪﺭﺵ‪ ،‬ﺣﺎﺝ ﳏﻤ‪‬ﺪﺻﺎﱀ‪ ،‬ﺭﺍ ﺑﺮ ﺁﻥ ﺩﺍﺷﺖ ﮐﻪ ﺩﺭ ﳘﺎﻥ ﺁﻏﺎﺯ ﺧﺮﺩﺳﺎﻟﯽ‬
‫ﻭﻯ ﺭﺍ ﲢﺖ ﺗﻌﻠﻴﻢ ﻣﻌﻠﹼﻢ ﺧﺼﻮﺻﻰ ﻭﺭﺯﻳﺪﻩ ﻭ ﺁﮔﺎﻫﻰ ﻗﺮﺍﺭ ﺩﻫﺪ ﻭ ﺧﻮﺩ ﻧﻴﺰ ﺩﺭ ﺗﻌﻠﻴﻢ ﻣﺴﺎﺋﻞ ﻭ‬
‫ﻣﺒﺎﺣﺚ ﻣﻌﺎﺭﻑ ﺯﻣﺎﻥ ﺑﻪ ﻭﻯ ﮐﻮﺷﺶ ﳕﺎﻳﺪ‪ .‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﮐﺘﺎﺏ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ‬
‫ﻣﻴﻨﻮﻳﺴﺪ‪" :‬ﺍﻳﻦ ﺩﺧﺘﺮ )ﻃﺎﻫﺮﻩ( ﺩﺭ ﺳ ‪‬ﻦ ﺷﺒﺎﺏ ﻣﺒﺎﺩﻯ ﻋﺮﺑﻴ‪‬ﺖ ﻭ ﻣﻨﻄﻖ ﻭ ﮐﻼﻡ ﻭ ﻓﻘﻪ ﻭ ﺍﺻﻮﻝ‬
‫ﻭ ﺣﺪﻳﺚ ﺭﺍ ﻧﺰﺩ ﻭﺍﻟﺪ ﺧﻮﺩ ﻭ ﺳﺎﺋﺮ ﺍﻗﺎﺭﺏ ﺧﻮﺩ ﲢﺼﻴﻞ ﳕﻮﺩ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻌﺎﺭﻑ ﺑﺮﺍﻋﺖ ﻳﺎﻓﺖ"‬
‫)ﺹ ‪ .(٩٢‬ﻃﺎﻫﺮﻩ ﭘﺲ ﺍﺯ ﭼﻨﺪ ﺳﺎﻝ ﲢﺼﻴﻞ ﻭ ﺗﻠﻤ‪‬ﺬ ﻧﺰﺩ ﭘﺪﺭ ﻭ ﻋﻤﻮﻯ ﺧﻮﻳﺶ ﺩﺭ ﻣﻌﺎﺭﻑ‬
‫ﺩﻳﲎ ﻭ ﺍﺩﰉ ﲝﺪ‪‬ﻯ ﺍﺯ ﻣﻬﺎﺭﺕ ﺭﺳﻴﺪ ﮐﻪ ﭘﺪﺭﺵ ﺑﺎ ﺍﻓﺴﻮﺱ ﻣﻴﮕﻔﺖ "ﺍﮔﺮ ﺍﻳﻦ ﺩﺧﺘﺮ ﭘﺴﺮ ﺑﻮﺩ‬
‫ﺧﺎﻧﺪﺍﻥ ﻣﺮﺍ ﺭﻭﺷﻦ ﻣﻴﻨﻤﻮﺩ ﻭ ﺟﺎﻧﺸﲔ ﻣﻦ ﻣﻴﮕﺸﺖ‪ (٢٧) ".‬ﺷﺎﻫﺪﺍﻥ ﻋﻴﲎ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﻭ‬
‫ﻣﻮﺭ‪‬ﺧﺎﻥ ‪‬ﺎﺋﻰ ﻭ ﻏﲑ ‪‬ﺎﺋﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻋﺠﻴﺐ ﻋﻠﻤﻰ ﻭ ﺫﮐﺎﻭﺕ ﻭ ﲨﺎﻝ ﰉ ﻧﻈﲑ ﺍﻭ ﺭﺍ ﺗﺼﺮﻳﺢ‬
‫ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪﺗﻘﻰﺧﺎﻥ ﺳﭙﻬﺮ ﻣﻮﺭ‪‬ﺥ ﻣﻌﺮﻭﻑ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﺍﺯ ﮐﺘﺎﺏ ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭ‪‬ﻳﻪ )‬
‫ﻣﻌﺮﻭﻑ ﺑﻪ ﻧﺎﺳﺦ ﺍﻟﺘ‪‬ﻮﺍﺭﻳﺦ( ﺑﺎ ﺁﻧﮑﻪ ﺑﺎ ﻬﻧﺎﻳﺖ ﻭﻗﺎﺣﺖ ﺍﺗ‪‬ﻬﺎﻣﺎﺕ ﻧﺎ ﺭﻭﺍ ﺑﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭﺍﺭﺩ‬
‫ﮐﺮﺩﻩ ﺑﻪ ﲨﺎﻝ ﻭ ﮐﻤﺎﻝ ﰉ ﻧﻈﲑ ﻧﺎﻣﱪﺩﻩ ﺍﻋﺘﺮﺍﻑ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﲨﻠﻪ ﻣﻴﻨﻮﻳﺴﺪ‪" :‬ﺍﻳﻦ ﺩﺧﺘﺮ ﺑﺎ‬
‫ﺍﻳﻨﮑﻪ ﺭﻭﺋﻰ ﭼﻮﻥ ﻗﻤﺮ ﻭ ﺯﻟﻔﻰ ﭼﻮﻥ ﻣﺸﮏ ﺍﺫﻓﺮ ﺩﺍﺷﺖ ﺩﺭ ﻋﻠﻮﻡ ﻋﺮﺑﻴ‪‬ﻪ ﻭ ﺣﻔﻆ ﺍﺣﺎﺩﻳﺚ ﻭ‬
‫ﺗﺄﻭﻳﻞ ﺁﻳﺎﺕ ﻓﺮﻗﺎﱏ ﺑﺎ ﺣﻈﹼﻰ ﻭﺍﻓﺮ ﺑﻮﺩ‪) ".‬ﺹ ‪ .(٢١٩‬ﺭﺿﺎﻗﻠﯽﺧﺎﻥ ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮ ﻣﻮﺭ‪‬ﺥ ﺷﻬﲑ‬
‫ﻋﺼﺮ ﻗﺎﺟﺎﺭ ﮐﻪ ﺩﺭ ﻭﻗﺎﺣﺖ ﺑﻴﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﻃﺎﻫﺮﻩ ﺗﺎﻟﯽ ﺳﭙﻬﺮ ﺍﺳﺖ ﻧﻴﺰ ﺑﺪﻳﻦ ﮔﻮﻧﻪ ﺍﺯ ﺍﻳﻦ‬
‫ﻧﺎﺩﺭﻩ ﺯﻣﺎﻧﻪ ﲡﻠﻴﻞ ﮐﺮﺩﻩ ﺍﺳﺖ‪" .‬ﭼﻪ ﺯﱏ ﺩﺭ ﮐﻤﺎﻝ ﲨﺎﻝ ﺑﻮﺩ ﻭ ﻣﻠﺤﺪﻩﺍﻯ ﺷﲑﻳﻦ‬
‫ﻣﻘﺎﻝ"‪ (٢٨).‬ﻣﲑﺯﺍﳏﻤ‪‬ﺪ ﺟﻌﻔﺮ ﺧﺎﻥ ﺣﻘﺎﻳﻖ ﻧﮕﺎﺭ ﻣﻮﺭ‪‬ﺥ ﳐﺼﻮﺹ ﺩﺭﺑﺎﺭ ﻗﺎﺟﺎﺭ ﺩﺭ ﳎﻠﹼﺪ‬
‫ﳔﺴﺴﺖ ﺍﺯ ﺗﺎﺭﻳﺦ ﺣﻘﺎﻳﻖ ﺍﻻﺧﺒﺎﺭ ﻧﺎﺻﺮﻯ ) ﺿﻤﻦ ﺑﻴﺎﻥ ﻭﺍﻗﻌﺎﺕ ﺳﺎﻝ ‪١٢٦٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ(‬
‫ﺩﺭ ﺧﺼﻮﺹ ﻃﺎﻫﺮﻩ ﻣﻴﻨﻮﻳﺴﺪ‪" :‬ﺑﺎﻭﺟﻮﺩ ﺣﺴﻦﻭ ﲨﺎﻝ ﻭ ﻏﻨﺞ ﻭ ﺩﻻﻝ ﺩﺭ ﻋﻠﻮﻡ ﻣﻌﻘﻮﻝ ﻭ‬
‫ﻣﻨﻘﻮﻝ ﲝ ‪‬ﺪ ﮐﻤﺎﻝ ﺑﻮﺩ"‪ .‬ﺑﺎﺭﻯ ﻃﺎﻫﺮﻩ ﺑﺎ ﺭﻭﻯ "ﭼﻮﻥ ﻣﺎﻩ ﺍﻧﻮﺭ" ﻭ ﻣﻮﻯ ﺳﻴﺎﻩ ﭼﻮﻥ "ﻣﺸﮏ‬
‫ﺍﺫﻓﺮ" ﻭ ﺑﻘﻮﻝ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ "ﺑﺎ ﻭﺟﻪ ﻣﻠﻴﺢ ﻭ ﺍﲰﺮ ﻭ ﺧﺎﻟﯽ ﺑﺮ ﮔﻮﻧﻪ ﺍﻳﺴﺮ" )‪ (٢٩‬ﺍﺯ‬
‫ﳘﺎﻥ ﺁﻏﺎﺯ ﻧﻮﺟﻮﺍﱏ ﺩﺭ ﳏﺎﻓﻞ ﻧﺴﻮﺍﻥ ﺑﺮ ﺻﺪﺭ ﻣﻰ ﻧﺸﺴﺖ ﻭ ﺑﻪ ﭘﻴﭽﻴﺪﻩ ﺗﺮﻳﻦ ﭘﺮﺳﺶﻫﺎﻯ ﺁﻧﺎﻥ‬
‫ﭘﺎﺳﺦ ﮐﻮﺑﻨﺪﻩ ﻣﻴﺪﺍﺩ ﻭ ﺩﺭ ﲨ ﹺﻊ ﺭﺟﺎ ﹺﻝ ﺧﺎﻧﺪﺍ ‪‬ﻥ ﺧﻮﻳﺶ ﻧﻴﺰ ﺣ ﹼﻞ ﻣﺸﮑﻼﺕ ﺩﻳﻨﻴ‪‬ﻪ ﻣﻴﻨﻤﻮﺩ‪ .‬ﺍﻳﻦ‬
‫ﺑﻮﺩ ﮐﻪ ﺑﻪ ﭘﻴﺸﻨﻬﺎﺩ ﺑﺮﺧﻰ ﺍﺯ ﺍﻋﻀﺎﺀ ﺧﺎﻧﺪﺍﻥ ﺑﺮﻏﺎﱏ ﻭ ﺗﻘﺎﺿﺎﻯ ﮔﺮﻭﻫﻰ ﺍﺯ ﻧﺴﻮﺍﻥ ﺁﮔﺎﻩ ﺷﻬﺮ‬
‫ﻗﺰﻭﻳﻦ ﺩﺭ ﲞﺶ ﺯﻧﺎﻧﻪ ﺩﺍﻧﺸﮕﺎﻩ ﺍﺳﻼﻣﻰ ﺷﻬﺮ )ﻣﺪﺭﺳﻪ ﺻﺎﳊﻴ‪‬ﻪ( ﺑﺘﺪﺭﻳﺲ ﻣﻌﺎﺭﻑ ﺩﻳﲎ ﻭ ﺍﺩﰉ‬
‫ﭘﺮﺩﺍﺧﺖ‪ (٣٠) .‬ﺑﺪﻳﻦ ﺳﺒﺐ ﻭ ﺑﻌﻠﹼﺖ ﺍﺧﻼﻕ ﻣﻠﮑﻮﺗﻰ ﮐﻪ ﺩﺍﺷﺖ ﻃﺎﻫﺮﻩ ﰉﻬﻧﺎﻳﺖ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ‬
‫ﭘﺪﺭ‪ ،‬ﺑﺴﺘﮕﺎﻥ ﻭ ﻣﺮﺩﻡ ﺷﻬﺮ ﺑﻮﺩ‪.‬‬
‫ﺯﻳﺮ ﻧﻮﻳﺲ ﲞﺶ ﺳﻮﻡ‬
‫ﺗﻮﻟﹼﺪﻭﺭﻭﺯﮔﺎﺭﮐﻮﺩﮐﻰﻭﻧﻮﺟﻮﺍﱏﺟﻨﺎﺏﻃﺎﻫﺮﻩ‬
‫‪ .God Passes By -١‬ﺹ ‪.٧٣‬‬
‫‪ -٢‬ﺁﻭﺍﺭﻩ ‪ .‬ﮐﻮﺍﮐﺐ ﺍﻟﺪ‪‬ﺭﻳ‪‬ﻪ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺹ ‪.٦٠‬‬
‫‪ -٣‬ﻭﺭﺩﻯ‪ .‬ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪ .١٥٢‬ﺍﻃﹼﻼﻋﺎﺕ ﻣﺆﻟﹼﻒ ﺩﺭ ﺧﺼﻮﺹ ﺍﺣﻮﺍﻝ‬
‫ﺷﺨﺼﻴ‪‬ﻪ ﻃﺎﻫﺮﻩ ﻣﺴﺘﻨﺪ ﺍﺳﺖ ﺑﻪ ﺍﻗﻮﺍﻝ ﻋﺒ‪‬ﻮﺩ ﺻﺎﳊﻰ ﺍﺯ ﻣﻨﺴﻮﺑﺎﻥ ﻃﺎﻫﺮﻩ ﺩﺭ ﮐﺘﺎﺏ ﺧﻄﹼﻰ " ﻗﺮ‪‬ﺓ‬
‫ﺍﻟﻌﲔ ﻋﻠﯽ ﺣﻘﻴﻘﺘﻬﺎ ﻭ ﻭﺍﻗﻌﻬﺎ"‪.‬‬
‫‪ -٤‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪Root. Tahirih, The Pure . pp 50-96. :‬‬
‫‪ -٥‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺍﺯ ﲨﻠﻪ ﺑﻪ ‪Root. Tahirih's Message to The Modern World. :‬‬
‫‪Baha'i World Vol. 8, p. 918.‬‬
‫‪ -٦‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.٣٣١‬‬
‫‪ .Dawn Breakers -٧‬ﺹ ‪.٦٢٨‬‬
 ‫‪ -٨‬ﺍﺯﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺛﺮﺟﻨﺎﺏ ﻣﺎﺭﺛﺎ ﺭﻭﺕ‪ ،‬ﺹ ‪.٥٠‬‬
‫‪ -٩‬ﻣﺴﺘﻨﺪ ﺑﻪ ﻣﺼﺎﺣﺒﻪ ﺍﺧﺘﺼﺎﺻﻰ ﻧﮕﺎﺭﻧﺪﻩ ﺑﺎ ﻧﻮﺍﺩﻩ ﺍ ‪‬ﻡﻋﺎﻡ ﺧﺪﻣﺘﮑﺎﺭ ﺧﺎﻧﻪ ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪ‬
‫ﺻﺎﱀ ﻗﺰﻭﻳﲎ ) ﭘﺪﺭ ﻃﺎﻫﺮﻩ(‪.‬‬
‫‪ -١٠‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ .‬ﭘﮋﻭﻫﺶ ﲢﻠﻴﻠﯽ ﺩﺭ ﺑﺎﺏ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ‪ .‬ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ‬
‫ﻫﻨﺮ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪ ٤٦‬ﻭ ‪.٦٢‬‬
‫‪ .God Passes By -١١‬ﺹ ‪.٧٢‬‬
‫‪ .Dawn Breakers -١٢‬ﺹ ‪.٧٢‬‬
‫‪ -١٣‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ﺍﺛﺮ ﻗﻠﻢ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺹ ‪.٢٩١‬‬
‫ﺏ ‪ -‬ﮔﻠﭙﺎﻳﮕﺎﱏ ﺍﺑﻮﺍﻟﻔﻀﻞ‪ .‬ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ‪ .‬ﺹ ‪.٩٢‬‬
‫ﭖ ‪ -‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ .‬ﺻﺺ ‪.٣١٠-٣١١‬‬
‫‪ .God Passes By -١٤‬ﺹ ‪.٧٣‬‬
‫‪ -١٥‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﺭﺑﺎﺑﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺭﺟﱮ‪ .‬ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ ﻭ ﭘﺎﺭﺳﻰ ﮔﻮﻯ‪ .‬ﺻﺺ ‪.١٠٣-١٠٤‬‬
‫ﺏ ‪ -‬ﺍﻣﲔ‪ .‬ﺍﻋﻴﺎﻥ ﺍﻟﺸ‪‬ﻴﻌﻪ‪ .‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ‪ ،‬ﺻﺺ ‪.١٠٤-١٠٥‬‬
‫‪ -١٦‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.٣١٠‬‬
‫‪ -١٧‬ﺗﺎﺭﻳﺦ ﺷﻬﺪﺍﻯ ﺍﻣﺮ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪.١٣٠-١٣١‬‬
‫‪ -١٨‬ﻣﻄﺎﻟﻊ ﺍﻻﻧﻮﺍﺭ‪ .‬ﺹ ‪.٢٨٤‬‬
‫‪ -١٩‬ﻣﺂﺧﺬ ﺍﺣﻮﺍﻝ ﺍ ‪‬ﻡ ﮐﻠﺜﻮﻡ ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺍﻃﹼﻼﻋﺎﺕ ﻣﮑﺘﺴﺒﻪ ﻧﮕﺎﺭﻧﺪﻩ ﺍﺯ ﺍﻋﻀﺎﻯ ﺧﺎﻧﺪﺍﻥ ﺷﻬﻴﺪﻯ ﻗﺰﻭﻳﻦ‪.‬‬
‫ﺏ ‪ -‬ﺭﺟﱮ‪ .‬ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ ﭘﺎﺭﺳﻰ ﮔﻮﻯ‪ .‬ﺻﺺ ‪.١٨-١٩‬‬
‫ﭖ ‪-‬ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺗﺸﻴ‪‬ﻊ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.٥٠٨‬‬
‫ﺙ ‪ -‬ﺍﻣﲔ‪ .‬ﺍﻋﻴﺎﻥ ﺍﻟﺸ‪‬ﻴﻌﻪ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.٦٨‬‬
‫‪ -٢٠‬ﺍﻓﻨﺎﻥ‪ .‬ﭼﻬﺎﺭ ﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ .‬ﺹ ‪.٦٨‬‬
 ‫‪ -٢١‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٣٤-٣٥‬‬
‫‪ -٢٢‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﮔﻠﺮﻳﺰ‪ .‬ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏ ﺍﳉﻨ‪‬ﻪ ﻗﺰﻭﻳﻦ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺹ ‪.٣٣٠‬‬
‫ﺏ ‪ -‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺯﻳﺮ ﻧﻮﻳﺲ ﺹ ‪.١٧٠٧‬‬
‫‪ -٢٣‬ﻣﺴﺘﻨﺪ ﺑﻪ ﻣﺼﺎﺣﺒﺎﺕ ﻧﮕﺎﺭﻧﺪﻩ ﺑﺎ ﻧﻮﺍﺩﻩ ﺍ ‪‬ﻡ ﻋﺎﻡ ﺧﺪﻣﺘﮑﺎﺭ ﺧﺎﻧﻪ ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﻗﺰﻭﻳﲎ‬
‫ﻭ ﻧﻴﺰ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﻏﲑ ‪‬ﺎﺋﻰ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‪.‬‬
‫‪ - ٢٤‬ﺍﻳﻦ ﻧﮑﺘﻪ ﻣﺴﺘﻨﺪ ﺍﺳﺖ ﺑﻪ ﺍﻗﻮﺍﻝ ﻣﻨﺴﻮﺑﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‪ .‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‬
‫ﮐﺘﺎﺏ "ﻃﺎﻫﺮﻩ" ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎ ﺭﻭﺕ‪ ،‬ﺹ ‪.٧٢‬‬
‫‪ - ٢٥‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ ﻭ ﻣﻠﺤﻘﹼﺎﺕ‪ .‬ﺻﺺ ‪ ٧٣‬ﻭ ‪.٣٤٥‬‬
‫‪ - ٢٦‬ﺗﺮﲨﻪ ﺍﺯ ﻣﻘﺎﻟﻪ ﺧﺎﱎ ﻣﺮﺿﻴ‪‬ﻪ ﮔﻴﻞ ﺩﺭ ﺑﺎﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲢﺖ ﻋﻨﻮﺍﻥ " ﺟﺎﻣﻪ ﺍﺑﺮﻳﺸﻤﲔ‬
‫ﺳﭙﻴﺪ" ‪ The White Silk Dress‬ﻣﻨﺪﺭﺝ ﺩﺭ ﳎﻠﹼﺪ ﻬﻧﻢ ﻋﺎﱂ ‪‬ﺎﺋﻰ‪ ،‬ﺹ ‪.٨١٤‬‬
‫‪ - ٢٧‬ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﺻﺺ ‪.٢٩١-٢٩٢‬‬
‫‪ - ٢٨‬ﺭﻭﺿﺔ ﺍﻟﺼ‪‬ﻔﺎﻯ ﻧﺎﺻﺮﻯ‪ .‬ﺹ ‪.٤٢٩‬‬
‫‪ - ٢٩‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪ .٣١١‬ﻧﺎﺳﺦ ﺍﻟﺘ‪‬ﻮﺍﺭﻳﺦ )ﳎﻠﹼﺪ ﺳﻮﻡ ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ‪ ،‬ﺹ‬
‫‪ (٢١٩‬ﺩﺭ ﺑﺎﺏ ﻣﻮﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻋﺒﺎﺭﺕ " ﻣﺸﮏ ﺍﺫﻓﺮ" ﺭﺍ ﺑﮑﺎﺭ ﻣﻴﱪﺩ ﮐﻪ ﺩﻻﻟﺖ ﺑﺮ ﺭﻧﮓ‬
‫ﻯ ﺩﺭ ﮐﺘﺎﺏ ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ )ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ‬ ‫ﺳﻴﺎﻩ ﻣﻮﻯ ﺁﻥ ﺟﻨﺎﺏ ﺩﺍﺭﺩ‪ .‬ﺍﻣ‪‬ﺎ ﺩﮐﺘﺮ ﻋﻠﯽﺍﻟﻮﺭﺩ ‪‬‬
‫‪ (١٥٢‬ﻣﻮﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻮﺭ ﻭ ﻳﺎ ﺯﺭ‪‬ﻳﻦ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ .‬ﻋﲔ ﮔﻔﺘﻪ ﻧﺎﻣﱪﺩﻩ ﭼﻨﲔ ﺍﺳﺖ ‪:‬‬
‫"ﻗﺪ ﲰﻴ‪‬ﺖ ﺑﺰﺭ‪‬ﻳﻦ ﺗﺎﺝ ﻭ ﻫﻮ ﺍﺳﻢ ﻓﺎﺭﺳ ‪‬ﻰ ﲟﻌﲎ ﺍﻟﺘ‪‬ﺎﺝ ﺍﻟﺬﹼﻫﱮ ﻻﻧ‪‬ﻬﺎ ﮐﺎﻧﺖ ﺫﺍﺕ ﺷﻌﺮ ﺍﺷﻘﺮ" )‬
‫ﮔﻔﺘﻪ ﺷﺪﻩ ﮐﻪ ﻃﺎﻫﺮﻩ ﺑﻪ ﺯﺭ‪‬ﻳﻦ ﺗﺎﺝ ﻣﻮﺳﻮﻡ ﺑﻮﺩ ﮐﻪ ﲟﻌﻨﺎﻯ ﺻﺎﺣﺐ ﺗﺎﺝ ﻃﻼﺋﻰ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ‬
‫ﺩﺍﺭﺍﻯ ﻣﻮﻯ ﻃﻼﺋﻰ ﺭﻧﮓ ﺑﻮﺩﻩ ﺍﺳﺖ‪".‬‬
‫‪ - ٣٠‬ﻣﺴﺘﻨﺪ ﺑﻪ ﺍﻃﹼﻼﻋﺎﺕ ﻣﮑﺘﺴﺒﻪ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﺷﻬﻴﺪﻯ ﻗﺰﻭﻳﻦ ﻭ ﻧﻴﺰ ﺟﻨﺎﺏ ﻧﻌﻤﺖﺍﻟﻠﹼﻪ ﻭﺭﺗﺎ‬
‫ﻋﻠﻴﻪ ﺭﺿﻮﺍﻥ ﺍﻟﻠﹼﻪ )ﻭﺳﻴﻠﻪ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ(‪.‬‬
‫ﲞﺶ ﭼﻬﺎﺭﻡ‬
‫ﺍﺯﺩﻭﺍﺝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻳﻘﻴﻨﹰﺎ ﮐﻤﺘﺮ ﺍﺯ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻝ ﻭ ﺍﺣﺘﻤﺎ ﹰﻻ ﺣﺪﻭﺩ ﺳﻴﺰﺩﻩ ﺳﺎﻝ ﺩﺍﺷﺖ ﮐﻪ ﺑﻪ ﺍﺟﺒﺎﺭ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺍﺯﺩﻭﺍﺝ ﳕﻮﺩ‪ (١) .‬ﻗﺮﺍﺋﻦ ﺑﺴﻴﺎﺭ‬‫ﻼ ﳏﻤ‪‬ﺪ ﺗﻘﻰ ﺑﺎ ﭘﺴﺮ ﻋﻤﻮﻳﺶ ﻣ ﹼ‬‫ﭘﺪﺭ ﻭ ﻋﻤﻮﻯ ﺧﻮﺩ ﻣ ﹼ‬
‫ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﺭﺍ ﺗﻘﻮﻳﺖ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﺑﺮﺍﻯ ﻣﺜﺎﻝ ﻣﻴﺘﻮﺍﻥ ﺑﻪ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺍﺳﺘﻨﺎﺩ‬
‫ﳕﻮﺩ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﮐﻪ ﻣﻌﺮﻭﻑ ﺁﻓﺎﻕ ﺍﺳﺖ ﻭﻗﱴ ﮐﻪ ﻣﺆﻣﻦ ﲞﺪﺍ ﺷﺪ ﻭ ﻣﻨﺠﺬﺏ‬
‫ﺑﻨﻔﺤﺎﺕ ﺍﳍﻲ ﮔﺸﺖ ﺍﺯ ﺩﻭ ﭘﺴﺮ ﺑﺰﺭﮒ ﺧﻮﻳﺶ ﺑﻴﺰﺍﺭ ﺷﺪ ﺯﻳﺮﺍ ﻣﺆﻣﻦ ﻧﺸﺪﻧﺪ ﻭ ﺩﻳﮕﺮ ﺍﺑﺪﹰﺍ ﺑﺎ‬
‫ﺁﻬﻧﺎ ﻣﻼﻗﺎﺕ ﻧﮑﺮﺩ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺩﻭ ﺍﻭﻻﺩ ﺭﺷﻴﺪ ﺍﻭ ﺑﻮﺩﻧﺪ‪ (٢)".‬ﺍﺯ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺍﺳﺘﻨﺒﺎﻁ‬
‫ﻣﻴﺸﻮﺩ ﮐﻪ ﺩﺭ ﺣﺪﻭﺩ ﺳﺎﳍﺎﻯ ‪ ١٢٦٠-١٢٦٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ)‪ ١٨٤٤-١٨٤٧‬ﻣﻴﻼﺩﻯ( ﮐﻪ‬
‫ﻃﺎﻫﺮﻩ ‪ ٢٧‬ﺗﺎ ‪ ٣٠‬ﺳﺎﻟﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﭘﺴﺮﺍﻧﺶ ﺑﻴﺶ ﺍﺯ ﺳﻴﺰﺩﻩ‪ ،‬ﭼﻬﺎﺭﺩﻩ ﺳﺎﻝ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺩﮐﺘﺮ‬
‫ﻯ ﻧﻴﺰ ﺍﺯﺩﻭﺍﺝ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﭼﻬﺎﺭﺩﻩ ﺳﺎﻟﮕﻰ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ (٣) .‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ‬
‫ﻋﻠﯽ ﺍﻟﻮﺭﺩ ‪‬‬
‫ﺩﺭ ﮐﺘﺎﺏ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ‪" :‬ﭘﺲ ﺍﺯ ﺗﮑﻤﻴﻞ ﺩﺭﻭﺱ ﺑﻌﻘﺪ ﻣﺰﺍﻭﺟﺖ‬
‫ﻼ ﺗﻘﻰ ﮐﻪ ﺍﻣﺎﻡ ﲨﻌﻪ ﻗﺰﻭﻳﻦ ﮔﺮﺩﻳﺪ ﻣﻨﻌﻘﺪ ﺷﺪ‪) ".‬ﺹ‬ ‫ﻋﻤﻮﺯﺍﺩﻩ ﺧﻮﺩ ﻣﻼﹼﳏﻤ‪‬ﺪ ﳒﻞ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫‪ .(٩٢‬ﰉﺗﺮﺩﻳﺪ ﻣﺮﺍﺩ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺍﺯ ﺗﮑﻤﻴﻞ ﺩﺭﻭﺱ ﲢﺼﻴﻼﺕ ﻋﺎﻟﯽ ﻳﺎ ﻣﻘﺪ‪‬ﻣﺎﺗﻰ ﺍﺳﺖ‬
‫ﮐﻪ ﺩﺭ ﳘﺎﻥ ﺁﻏﺎﺯ ﺳﺎﳍﺎﻯ ﻧﻮﺟﻮﺍﱏ )ﺳﻴﺰﺩﻩ ﻭ ﻳﺎ ﭼﻬﺎﺭﺩﻩﺳﺎﻟﮕﻰ( ﺍﳒﺎﻡ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪(٤) .‬‬
‫ﺍﻳﻨﮑﻪ ﭘﺮﻭﻓﺴﻮﺭ ﺑﺮﺍﻭﻥ ﺑﺎﺣﺘﻤﺎﻝ ﺍﺯﺩﻭﺍﺝ ﻃﺎﻫﺮﻩ ﺭﺍ ﭘﺲ ﺍﺯ ﻣﺮﺍﺟﻌﺖ ﺑﻪ ﻗﺰﻭﻳﻦ ﺩﺭ ﺳﺎﻝ ‪١٢٦٣‬‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٤٧‬ﻣﻴﻼﺩﻯ( ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ ﻣﺒﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ‪ (٥) .‬ﺍﺣﺘﻤﺎ ﹰﻻ ﺩﺭ ﺍﻭﺍﻥ ﺍﺯﺩﻭﺍﺝ‬
‫ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﮐﻪ ﭘﺪﺭﺵ ﻗﺮﻳﻪﺍﻯ ﺍﺯ ﻗﺮﺍﺀ ﻧﺰﺩﻳﮏ ﻗﺰﻭﻳﻦ ﺭﺍ ﺑﺪﻭ ﲞﺸﻴﺪ‪ .‬ﻃﺎﻫﺮﻩ ﻧﺎﻡ ﺁﻥ ﻗﺮﻳﻪ ﺭﺍ‬
‫‪‬ﺠﺖ ﺁﺑﺎﺩ ﻬﻧﺎﺩﻩ ﺑﻮﺩ‪ (٦) .‬ﻣﻼﹼﳏﻤ‪‬ﺪ ﺑﻌﺪﹰﺍ ﺳﺎﳍﺎ ﺩﺭ ﻋﺘﺒﺎﺕ ﲢﺼﻴﻞ ﳕﻮﺩ ﻭ ﭘﺲ ﺍﺯ ﻣﺮﺍﺟﻌﺖ ﺑﻪ‬
‫ﻶ ﳏﻤ‪‬ﺪ ﺻﺎﺣﺐ ﺳﻪ ﻓﺮﺯﻧﺪ‬ ‫ﻗﺰﻭﻳﻦ ﻭ ﻗﺘﻞ ﭘﺪﺭﺵ ﺑﻪ ﺍﻣﺎﻣﺖ ﲨﺎﻋﺖ ﺑﺮﮔﺰﻳﺪﻩ ﺷﺪ‪ .‬ﻃﺎﻫﺮﻩ ﺍﺯ ﻣ ّ‬
‫ﻯ ﺗﻮﻟﹼﺪ ﭘﺴﺮﺍﻥ ﻃﺎﻫﺮﻩ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﲰﻌﻴﻞ‪ ،‬ﺭﺍ ﺩﺭ‬
‫ﺩﻭ ﭘﺴﺮ ﻭ ﻳﮏ ﺩﺧﺘﺮ ﺷﺪ‪ .‬ﺩﮐﺘﺮ ﻋﻠﯽ ﺍﻟﻮﺭﺩ ‪‬‬
‫ﮐﺮﺑﻼ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ (٧) .‬ﭼﻨﺎﻧﭽﻪ ﺭﻭﺷﻦ ﺷﻮﺩ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ‬
‫ﮐﺎﻇﻢ ﺭﺷﱴ ﺩﺭ ﮐﺮﺑﻼ ﺍﻗﺎﻣﺖ ﻧﺪﺍﺷﺘﻪ ﺑﺎﻳﺪ ﺗﻮﻟﹼﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﺍﲰﻌﻴﻞ ﺩﺭ ﻗﺰﻭﻳﻦ ﻭﺍﻗﻊ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﭘﺴﺮﺍﻥ ﻃﺎﻫﺮﻩ ﺑﻌﺪﻫﺎ ﺑﺪﺭﺟﻪ ﺍﺟﺘﻬﺎﺩ ﺭﺳﻴﺪﻧﺪ‪ .‬ﺁﻗﺎ ﺷﻴﺦ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ ﺑﺮﻏﺎﻥ ﺍﻗﺎﻣﺖ ﺩﺍﺷﺖ ﻭ ﺩﺭ‬
‫ﳘﺎﳒﺎ ﺩﺭﮔﺬﺷﺖ‪ .‬ﻭﻯ ﻏﺎﻟﺒﹰﺎ ﺩﺭ ﺧﺼﻮﺹ ﻣﺎﺩﺭ ﺧﻮﻳﺶ ﺍﻇﻬﺎﺭ ﻧﻈﺮﻯ ﳕﻰ ﳕﻮﺩﻩ ﻭ ﺩﺭ ﭘﺎﺳﺦ‬
‫ﭘﺮﺳﺸﻬﺎﻯ ﻣﺘﻌﺪ‪‬ﺩﻩ ﻣﺮﺩﻡ ﻋﺎﺩﻯ ﻭ ﻋﻠﻤﺎﺀ ﺳﮑﻮﺕ ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﺁﻧﮑﻪ ﭘﺴﺮ ﺩﻳﮕﺮ ﻃﺎﻫﺮﻩ‬
‫ﺁﻗﺎﺷﻴﺦ ﺍﲰﺎﻋﻴﻞ ﺑﺮ ﺑﺎﻻﻯ ﻣﻨﱪ ﺍﺯ ﲨﺎﻋﺖ ﺑﺎﺑﻴ‪‬ﻪ ﺍﻧﺘﻘﺎﺩ ﻭ ﺗﱪ‪‬ﻯ ﻣﻴﻨﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺁﻗﺎﺷﻴﺦ ﺍﲰﺎﻋﻴﻞ‬
‫ﭘﺲ ﺍﺯ ﺍﳒﺎﻡ ﲢﺼﻴﻼﺕ ﻋﺎﻟﻴﻪ ﺩﺭ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﺮﮔﺸﺖ‪ .‬ﻭﻯ ﻋﻼﻭﻩ ﺑﺮ ﺍﺣﺎﻃﻪ‬
‫ﻋﻠﻤﻰ ﻭﺍﻋﻈﻰ ﰉﻧﻈﲑ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﻫﺮ ﻣﺴﺠﺪ ﻭ ﳎﻠﺲ ﭼﻮﻥ ﻟﺐ ﺑﻪ ﺳﺨﻦ ﻣﻴﮕﺸﻮﺩﻩ ﺑﺮﺍﺛﺮ‬
‫ﺳﮑﻮﺕ ﻭ ﺗﻮﺟ‪‬ﻪ ﺣﺎﺿﺮﺍﻥ ﮔﻮﺋﻰ ﻧﻔﺴﻬﺎ ﺩﺭ ﺳﻴﻨﻪﻫﺎ ﳏﺒﻮﺱ ﻣﻴﮕﺸﺘﻪ ﺍﺳﺖ‪ (٨) .‬ﺷﻴﺦ ﺍﲰﺎﻋﻴﻞ‬
‫ﭘﺲ ﺍﺯ ﭘﺪﺭﺵ ﻣﻶّﳏﻤ‪‬ﺪ ﻣﺪ‪‬ﺗﻰ ﺍﻣﺎﻡ ﲨﻌﻪ ﻗﺰﻭﻳﻦ ﺑﻮﺩﻩ ﺍﺳﺖ‪ (٩) .‬ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﺷﻴﺦ ﺍﲰﺎﻋﻴﻞ‬
‫ﺑﻌﺪﻫﺎ ﻧﻮﻩ ﺩﺧﺘﺮﻯ ﺍﻭ )ﭘﺴﺮ ﻣﻌﺼﻮﻣﻪ ﺧﺎﱎ( ﺍﺳﺘﺎﺩ ﻧﻌﻤﺖﺍﷲ ﻭﺭﺗﺎ)‪ ١٢٧٣-١٣٤٢‬ﴰﺴﻰ( ﺩﺭ‬
‫ﻇ ﹼﻞ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﻭﺍﺭﺩ ﮔﺸﺖ‪ (١٠) .‬ﺟﻨﺎﺏ ﻧﻌﻤﺖﺍﷲ ﺫﮐﺎﺋﻰﺑﻴﻀﺎﺋﻰ ﺩﺭ ﳎﻠﹼﺪ ﭼﻬﺎﺭﻡ ﺗﺬﮐﺮﻩ‬
‫ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭﻝ ‪‬ﺎﺋﻰ ﻭ ﻧﻴﺰ ﻧﺸﺮﻳ‪‬ﻪ ﺁﻫﻨﮓ ﺑﺪﻳﻊ )ﺳﺎﻝ ‪ ١٢٠‬ﺑﺪﻳﻊ‪ ،‬ﴰﺎﺭﻩ ﻫﻔﺘﻢ( ﺑﻪ ﺍﺣﻮﺍﻝ‬
‫ﺟﻨﺎﺏ ﻭﺭﺗﺎ ﺍﺷﺎﺭﻩ ﳕﻮﺩﻩ ﻭ ﺍﺯ ﺁﺛﺎﺭ ﺍﻭ ﺩﺭ ﺁﻥ ﳎﻠﹼﺪ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺳﺒﺐ ﺁﺷﻨﺎﺋﻰ ﺍﻳﻦ ﺑﻨﺪﻩ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﻧﻴﺰ ﺑﺎ ﺟﻨﺎﺏ ﻭﺭﺗﺎ ﺟﻨﺎﺏ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ ﺑﻮﺩ‪ .‬ﺍﺯ ﳘﺎﻥ ﺭﻭﺯﻫﺎﻯ ﳔﺴﺖ ﺁﺷﻨﺎﺋﻰ ﺑﻪ‬
‫ﻭﻯ ﺍﺭﺍﺩﺕ ﳐﺼﻮﺹ ﻳﺎﻓﺘﻢ‪ .‬ﻣﺮﺩﻯ ﺩﻗﻴﻖ‪ ،‬ﻋﻤﻴﻖ‪ ،‬ﺣﮑﻴﻢ‪ ،‬ﻓﺎﺿﻞ ﻭ ﺩﺭ ﺍﺩﺏ ﻓﺎﺭﺳﻰ ﺍﺳﺘﺎﺩ ﺑﻮﺩ‪.‬‬
‫ﺯﻧﺪﮔﻰ ﺳﺎﺩﻩ ﺍﻭ ﻧﺸﺎﻥ ﻣﻴﺪﺍﺩ ﮐﻪ ﺑﻪ ﻣﻈﺎﻫﺮ ﻓﺮﻳﺒﺎﻯ ﻋﺎﱂ ﺧﺎﮎ ﺗﻮﺟ‪‬ﻬﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﺳﺨﺖ‬
‫ﺑﻪ ﺍﻧﺰﻭﺍ ﲤﺎﻳﻞ ﺩﺍﺷﺖ ﺧﺎﻧﻪﺍﺵ ﻣﺮﮐﺰ ﺍﻓﺎﺿﻪ ﺑﻪ ﺍﺭﺍﺩﲤﻨﺪﺍﻧﺶ ﺑﻮﺩ ﻭ ﭼﻪ ﺑﺴﻴﺎﺭ ﺍﺯ ﻓﻀﻼﺀ‪ ،‬ﺍﺩﺑﺎﺀ ﻭ‬
‫ﺷﻌﺮﺍﺀ ﮐﻪ ﺑﻪ ﳏﻀﺮﺵ ﻣﻴﺸﺘﺎﻓﺘﻨﺪ ﻭ ﺍﺳﺘﻔﺎﺿﻪ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺩﺭ ﻫﺮ ﺍﳒﻤﻦ ﺍﺩﰉ ﺣﻀﻮﺭ ﻣﻴﺎﻓﺖ ﺍﺯ‬
‫ﳏﻀﺮﺵ ﮐﻤﺎﻝ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴﺸﺪ‪ .‬ﺳﺎﳍﺎ ﳘﺮﺍﻩ ﺟﻨﺎﺏ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ ﺑﻪ ﺍﳒﻤﻦ ﺍﺩﰉ ﻃﻬﺮﺍﻥ‬
‫ﻣﲑﻓﺖ ﻭ ﺍﻋﻀﺎﺀ ﺍﳒﻤﻦ ﻭﺟﻮﺩﺵ ﺭﺍ ﻣﻐﺘﻨﻢ ﻣﻴﺸﻤﺮﺩﻧﺪ‪ .‬ﺍﺯ ﻭﻯ ﺍﺷﻌﺎﺭ ﻧﻐﺰ‪ ،‬ﭘﺮﻣﻐﺰ‪ ،‬ﻋﻤﻴﻖ ﻭ ﺩﺭ‬
‫ﺍﻭﺝ ﻓﺼﺎﺣﺖ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ ﮐﻪ ﺑﺮﺧﻰ ﺍﺯ ﺁﻬﻧﺎ ﺩﺭ ﻧﺸﺮﻳ‪‬ﺎﺕ ‪‬ﺎﺋﻰ ﻭ ﺍﺯ ﲨﻠﻪ ﳎﻠﹼﺪ ﭼﻬﺎﺭﻡ‬
‫ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭﻝ ‪‬ﺎﺋﻰ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻣﻴﺪ ﺍﺳﺖ ﳎﻤﻮﻋﻪ ﺁﺛﺎﺭ ﺍﺭﺯﴰﻨﺪ ﺍﻭ ﻫﺮ ﭼﻪ‬
‫ﺯﻭﺩﺗﺮ ﺑﺰﻳﻮﺭ ﻃﺒﻊ ﻣﺰﻳ‪‬ﻦ ﮔﺮﺩﺩ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﺍﻭﻗﺎﺕ ﻣﻌﺎﺷﺮﺕ ﻭ ﻣﺼﺎﺣﺒﺖ ﺑﺎ ﺣﻀﺮﺕ ﻭﺭﺗﺎ‬
‫ﮔﺎﻩ ﺍﺯ ﺍﺣﻮﺍﻝ ﻃﺎﻫﺮﻩ ﻭ ﺑﺴﺘﮕﺎﻥ ﺍﻭ ﭘﺮﺳﺸﻬﺎﺋﻰ ﻣﻴﻨﻤﻮﺩ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴﮑﺮﺩ‪ .‬ﻣﻮﺿﻮﻉ ﻣﻼﻗﺎﺕ‬
‫ﻃﺎﻫﺮﻩ ﻭ ﻣﻬﺪ ﻋﻠﻴﺎ ﻣﺎﺩﺭ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦﺷﺎﻩ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺁﻣﺪﻩ ﻣﺴﺘﻨﺪ ﺑﻪ ﺑﻴﺎﻧﺎﺕ ﺁﻥ ﺟﻨﺎﺏ‬
‫ﺍﺳﺖ‪ .‬ﻭﺭﺗﺎ ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﻣﺬﮐﻮﺭ ﮔﺸﺖ ﭘﺴﺮ ﻣﻌﺼﻮﻣﻪ ﺧﺎﱎ )ﻧﻮﻩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ( ﺑﻮﺩ‪ .‬ﭘﺪﺭﺵ‬
‫ﺣﺎﺝ ﺳﻴ‪‬ﺪ ﻋﺰﻳﺰﺍﷲ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﺍﻋﻴﺎﻥ ﺯﻣﺎﻥ ﺧﻮﻳﺶ ﻭ ﺍﻫﻞ ﺭﺿﺎﺋﻴ‪‬ﻪ )ﺍﺭﻭﻣﻴ‪‬ﻪ( ﺑﻮﺩ‪ .‬ﺣﺎﺝ‬
‫ﺳﻴ‪‬ﺪ ﻋﺰﻳﺰﺍﷲ ﺑﻪ ﻃﻬﺮﺍﻥ ﮐﻮﭺ ﻭ ﺩﺭ ﺳﺎﻭﺟﺒﻼﻕ ﺍﻗﺎﻣﺖ ﮐﺮﺩﻩﺑﻮﺩ‪ .‬ﻭﺭﺗﺎ ﺳﻴﺰﺩﻩ ﺳﺎﻟﻪ ﺑﻮﺩ ﮐﻪ‬
‫ﭘﺪﺭﺵ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩ‪ .‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺟﻮﺍﱏ ﺩﺭ ﺍﺛﺮ ﺯﻳﺎﺭﺕ ﮐﺘﺎﺏ ﻓﺮﺍﺋﺪ ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ‬
‫ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﺆﻣﻦ ﺷﺪ‪ .‬ﺳﺎﳍﺎ ﺍﺯ ﳏﻀﺮ ﻓﺎﺿﻞ ﻭ ﺍﺩﻳﺐ ﺷﻬﲑ ﺟﻨﺎﺏ ﻋﺰﻳﺰﺍﷲ ﻣﺼﺒﺎﺡ ﺍﺳﺘﻔﺎﺿﻪ‬
‫ﳕﻮﺩ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ ١٢٩٩‬ﴰﺴﻰ ﺑﻪﺧﺪﻣﺖ ﺩﻭﻟﺖ ﺩﺭ ﺁﻣﺪ ﻭ ﺩﺭ ﭼﻨﺪ ﻭﺯﺍﺭﺕ ﺧﺎﻧﻪ ﻭ ﺳﺎﺯﻣﺎﻥ‬
‫ﺩﻭﻟﱴ ﺩﺭ ﻃﻬﺮﺍﻥ ﻭ ﺩﻳﮕﺮ ﺷﻬﺮﻫﺎﻯ ﺍﻳﺮﺍﻥ ﺑﻪﺧﺪﻣﺖ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ ١٣٢٧‬ﴰﺴﻰ‬
‫ﺑﺎﺯﻧﺸﺴﺘﻪ ﺷﺪ ﻭ ﭘﺲ ﺍﺯ ﻳﮏ ﮐﺴﺎﻟﺖ ﻃﻮﻻﱏ ﺩﺭ ﺳﻰﺍﻡ ﺍﺭﺩﻳﺒﻬﺸﺖ ﺳﺎﻝ ‪ ١٣٤٢‬ﴰﺴﻰ‬
‫ﺑﻪﻣﻠﮑﻮﺕ ﺍ‪‬ﻰ ﺻﻌﻮﺩ ﳕﻮﺩ‪ (١١).‬ﺍﻣ‪‬ﺎ ﺍﺯ ﺑﺮﺍﺩﺭﺍﻥ ﻧﺎﺗﲎ )ﭘﺪﺭﻯ( ﺷﻴﺦ ﺍﲰﺎﻋﻴﻞ‪ ،‬ﻧﺎ ﹺﻡ ﻣﲑﺯﺍﺣﺴﲔ‬
‫ﺩﺭ ﳎﻠﹼﺪ ﭘﻨﺠﻢ ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ )ﺹ ‪ (١٧١٧‬ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻧﺎﻡ ﺩﺧﺘﺮ ﻃﺎﻫﺮﻩ ﺳﺎﺭﺍ ﺑﻮﺩ ﻭﻟﯽ ﺑﻪ ﺁﺳﻴﻪ ﻧﻴﺰ ﺷﻬﺮﺕ ﺩﺍﺷﺖ‪ (١٢) .‬ﺍﺯ ﺍﺣﻮﺍﻝ ﻭﻯ ﺁﮔﺎﻫﻰ‬
‫ﭼﻨﺪﺍﱏ ﻧﺪﺍﺭﱘ‪ .‬ﺁﻧﻘﺪﺭ ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ ﺍﻭ ﻧﻴﺰ ﭼﻮﻥ ﻣﺎﺩﺭ ﮔﺮﺍﻣﻴﺶ ﺍﺯ ﲨﺎﻝ ﻭ ﮐﻤﺎﻝ ‪‬ﺮﻩ ﮐﺎﰱ‬
‫ﺩﺍﺷﺘﻪ ﻭ ﭼﻨﺪ ﺳﺎﻝ ﻧﺰﺩ ﻣﺎﺩﺭ ﻭ ﻧﻴﺰ ﭘﺪﺭ ﺑﺰﺭﮒ ﺧﻮﻳﺶ ﺣﺎﺝ ﻣﻶّﳏﻤ‪‬ﺪﺻﺎﱀ ﺗﻠﻤ‪‬ﺬ ﳕﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻭ ﻧﻴﺰ ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ ﻧﺎﻣﺰﺩ ﺍﻭ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﻋﺒﺪﺍﳍﺎﺩﻯ ﻗﺰﻭﻳﲎ )ﻓﺮﺯﻧﺪ ﺣﺎﺝ ﺳﻴ‪‬ﺪ ﺻﺎﺩﻕ ﻗﺰﻭﻳﲎ( ﺍﺯ‬
‫ﻋﻠﻤﺎﺀ ﺟﻮﺍﻥ ﻭ ﻣﺸﻬﻮﺭ ﻗﺰﻭﻳﻦ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺷﲑﺍﺯ ﺑﻪ ﺍﻣﺮ ﺟﺪﻳﺪ ﺍﳝﺎﻥ ﻳﺎﻓﺘﻪ ﻭ ﺑﺪﺳﺘﻮﺭ ﺣﻀﺮﺕ‬
‫ﺑﺎﺏ ﻋﺎﺯﻡ ﻋﺮﺍﻕ ﺷﺪﻩ ﻭ ﺍﺯ ﺍﺻﺤﺎﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ (١٣) .‬ﺁﻗﺎﺳﻴ‪‬ﺪ ﻋﺒﺪﺍﳍﺎﺩﻯ‬
‫ﺳﺎﳍﺎ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺣﻴﺎﺕ ﺩﺍﺷﺘﻪ ﻭ ﺑﻪ ﲨﺎﻝﺍ‪‬ﻰ ﻣﺆﻣﻦ ﻭ ﺩﺭ ﺑﻐﺪﺍﺩ ﻭ ﺳﭙﺲ ﺩﺭ ﻋﮑﹼﺎ‬
‫ﲝﻀﻮﺭ ﻣﺒﺎﺭﮎ ﻣﺸﺮ‪‬ﻑ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﻭﻯ ﺳﺎﻟﻴﺎﻥ ﺩﺭﺍﺯ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﺎ ﺍﺣﺒﺎﺏ ﳏﺸﻮﺭ ﺑﻮﺩﻩ ﻭ‬
‫ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﳘﺎﻥ ﺷﻬﺮ ﺩﺭ ﺳﺎﻝ ‪ ١٢٩٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٧٦‬ﻣﻴﻼﺩﻯ( ﺻﻌﻮﺩ ﳕﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫)‪ (١٤‬ﺍﻣ‪‬ﺎ ﺩﺧﺘﺮ ﻃﺎﻫﺮﻩ ﺑﺎ ﺁﻧﮑﻪ ﻋﺎﺷﻖ ﻣﺎﺩﺭ ﺑﻮﺩﻩ ﺍﺯ ﻣﻮﻫﺒﺖ ﺍﳝﺎﻥ ﳏﺮﻭﻡ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﻭﻯ‬
‫ﺍﻧﺪﮐﻰ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﻃﺎﻗﺖ ﻧﻴﺎﻭﺭﺩﻩ ﻭ ﺍﺯ ﺟﻬﺎﻥ ﺧﺎﮎ ﺭﺧﺖ ﺑﺮ ﺑﺴﺘﻪ ﺍﺳﺖ‪(١٥) .‬‬
‫ﺁﻧﭽﻪ ﻣﺴﻠﹼﻢ ﺍﺳﺖ ﻫﻴﭻﻳﮏ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ ﻃﺎﻫﺮﻩ ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﺆﻣﻦ ﻧﮕﺮﺩﻳﺪﻩﺍﻧﺪ‪ .‬ﻣﺴﺘﻨﺪ ﻧﮕﺎﺭﻧﺪﻩ‬
‫ﺩﺭ ﺑﺎﺏ ﻋﺪﻡ ﺍﳝﺎﻥ ﻓﺮﺯﻧﺪﺍﻥ ﻃﺎﻫﺮﻩ ﻋﻼﻭﻩ ﺑﺮ ﺍﻗﻮﺍﻝ ﻣﻮﺭ‪‬ﺧﺎﻥ ﻋﺼﺮ ﻗﺎﺟﺎﺭ ﺍﺯ ﲨﻠﻪ ﺩﻭ ﺑﻴﺎﻥ‬
‫ﻣﺒﺎﺭﮎ ﺍﺯ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﳔﺴﺖ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ﻭ ﺩﻭﻡ ﺩﺭ ﻟﻮﺣﻰ ﺩﻳﮕﺮ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻭ ﺳﻪ ﺍﻭﻻﺩ ﺍﺯ ﺍﻳﺸﺎﻥ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ .‬ﺩﻭ ﺍﻭﻻﺩ ﺫﮐﻮﺭ ﻭ ﻳﮏ ﺩﺧﺘﺮ‬
‫ﻭﻟﯽ ﻫﺮ ﺳﻪ ﳏﺮﻭﻡ ﺍﺯ ﻣﻮﻫﺒﺖ ﻣﺎﺩﺭ" )ﺹ ‪ .(٢٩١‬ﻣﺮﺍﺩ ﺍﺯ ﻋﺒﺎﺭﺕ "ﳏﺮﻭﻡ ﺍﺯﻣﻮﻫﺒﺖ ﻣﺎﺩﺭ"‬
‫ﲝﻘﻴﻘﺖ ﳏﺮﻭﻣﻴ‪‬ﺖ ﺍﺯ ﻣﻮﻫﺒﺖ ﺍﳝﺎﱏ ﻣﺎﺩﺭ ﺍﺳﺖ‪ .‬ﻣﺴﺘﻨﺪ ﺍﻳﻦ ﻋﺒﺪ ﺗﺮﲨﻪ ﻋﺒﺎﺭﺍﺕ ﻓﻮﻕ ﺍﺯ‬
‫ﱃﺍﻣﺮﺍﷲ ﺩﺭ ﺯﻳﺮ ﻧﻮﻳﺲ ﻳﮑﻰ ﺍﺯ ﺻﻔﺤﺎﺕ ﻣﱳ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺍﺳﺖ‪.‬‬ ‫ﺣﻀﺮﺕ ﻭ ﹼ‬
‫)‪ (١٦‬ﺍﻣ‪‬ﺎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﻗﺮ‪‬ﺓ ﺍﻟﻌﲔ ﮐﻪ ﻣﻌﺮﻭﻑ ﺁﻓﺎﻕ ﺍﺳﺖ‬
‫ﻭﻗﱴ ﮐﻪ ﻣﺆﻣﻦ ﲞﺪﺍ ﺷﺪ ﻭ ﻣﻨﺠﺬﺏ ﺑﻨﻔﺤﺎﺕ ﺍﳍﻲ ﮔﺸﺖ ﺍﺯ ﺩﻭ ﭘﺴﺮ ﺑﺰﺭﮒ ﺧﻮﻳﺶ ﺑﻴﺰﺍﺭ ﺷﺪ‬
‫ﺯﻳﺮﺍ ﻣﺆﻣﻦ ﻧﺸﺪﻧﺪ ﻭ ﺩﻳﮕﺮ ﺍﺑﺪﹰﺍ ﺑﺎ ﺁﻬﻧﺎ ﻣﻼﻗﺎﺕ ﻧﮑﺮﺩ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺩﻭ ﺍﻭﻻﺩ ﺭﺷﻴﺪ ﺍﻭ ﺑﻮﺩﻧﺪ ﻭ‬
‫ﻣﻴﮕﻔﺖ ﮐﻪ ﺍﺣﺒ‪‬ﺎﻯ ﺍﳍﻲ ﲨﻴﻊ ﭘﺴﺮﺍﻥ ﻣﻦ ﻫﺴﺘﻨﺪ ﻭﻟﯽ ﺍﻳﻦ ﺩﻭ ﭘﺴﺮ ﻣﻦ ﻧﻴﺴﺘﻨﺪ ﻭ ﺑﻴﺰﺍﺭﻡ‪".‬‬
‫ﻯ ﻣﺆﻟﹼﻒ ﮐﺘﺎﺏ ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﺳﺎﻝ ‪١٢٥٧‬‬ ‫)‪ (١٧‬ﻋﻠ ‪‬ﻰ ﺍﻟﻮﺭﺩ ‪‬‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﻣﻮﺍﻓﻖ ‪ ١٨٤١‬ﻣﻴﻼﺩﻯ ﺩﺭ ﻗﺰﻭﻳﻦ ﺻﺎﺣﺐ ﭘﺴﺮ ﺳﻮﻣﻰ ﺷﺪ ﮐﻪ ﻧﺎﻡ ﺍﻭ ﺭﺍ ﺍﺳﺤﻖ‬
‫ﻬﻧﺎﺩ‪ (١٨) .‬ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﺘﺼﺮﻳﺢ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ﺻﻔﺤﻪ )‪ (٢١٩‬ﮐﻪ‬
‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪﺍﺯ ﻃﺎﻫﺮﻩ ﺩﻭ ﭘﺴﺮ ﻭ ﻳﮏ ﺩﺧﺘﺮ ﭘﺪﻳﺪ ﮔﺸﺘﻪ ﺍﺳﺖ ﺑﺎﻳﺪ ﺍﻋﺘﻘﺎﺩ ﳕﻮﺩ ﮐﻪ ﺩﺭ ﺻﻮﺭﺕ‬
‫ﺻﺤ‪‬ﺖ ﻗﻮﻝ ﻣﺆﻟﹼﻒ ﻣﺬﮐﻮﺭ ﭘﺴﺮ ﺳﻮﻡ ﺩﺭ ﺁﻏﺎﺯ ﮐﻮﺩﮐﻰ ﻓﻮﺕ ﮐﺮﺩﻩﺍﺳﺖ‪(١٩) .‬‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪ ﺷﻮﻫﺮ ﻃﺎﻫﺮﻩ ﺩﺭ ﳘﺎﻥ ﺁﻏﺎﺯ ﺍﺯﺩﻭﺍﺝ ﺑﺮﺍﻯ ﺗﮑﻤﻴﻞ ﺍﻃﹼﻼﻋﺎﺕ ﺧﻮﺩ ﺭﻭﺍﻧﻪ ﻋﺮﺍﻕ ﻋﺮﺏ‬
‫ﺷﺪ ﻭ ﭼﻨﺪ ﺳﺎﻝ ﺩﺭ ﺁﳒﺎ ﺍﻗﺎﻣﺖ ﳕﻮﺩ‪ .‬ﻣﻼﹼﳏﻤ‪‬ﺪ ﻫﺮﺳﺎﻝ ﻳﮑﻰ ﺩﻭﻣﺎﻩ ﺑﻪ ﻗﺰﻭﻳﻦ ﻣﲑﻓﺖ ﻭ ﺳﭙﺲ‬
‫ﺑﻪ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ ﻣﺮﺍﺟﻌﺖ ﻣﻴﻨﻤﻮﺩ‪ .‬ﺗﲎ ﭼﻨﺪ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻃﺎﻫﺮﻩ ﻧﻴﺰ ﺑﺎ ﻭﻯ ﺩﺭ ﻋﺮﺍﻕ ﺑﻮﺩﻩ‬
‫ﻯ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﺍﻧﺪﮐﻰ ﭘﺲ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﻃﺎﻫﺮﻩ ﻭ ﳘﺴﺮﺵ ﻣﻼﹼﳏﻤ‪‬ﺪ‬ ‫ﺍﺳﺖ‪ .‬ﺩﮐﺘﺮ ﻋﻠ ‪‬ﻰ ﺍﻟﻮﺭﺩ ‪‬‬
‫ﺑﺮﺍﻯ ﺍﺩﺍﻣﻪ ﲢﺼﻴﻞ ﺑﻪ ﮐﺮﺑﻼ ﻋﺰﳝﺖ ﳕﻮﺩﻧﺪ ﻭ ﻣﺪ‪‬ﺕ ﺳﻴﺰﺩﻩ ﺳﺎﻝ ﺩﺭ ﺁﳒﺎ ﺍﻗﺎﻣﺖ ﮐﺮﺩﻧﺪ‪ .‬ﳏ ﹼﻞ‬
‫ﺳﮑﻮﻧﺖ ﺁﻥﺩﻭ ﺧﺎﻧﻪﺍﻯ ﺩﺭ ﳏﻠﹼﻪ ﺧﻴﻤﮕﺎﻩ ﺑﻮﺩ ﮐﻪ ﻏﺎﻟﺐ ﺍﻓﺮﺍﺩ ﺧﺎﻧﺪﺍﻥ ﺑﺮﻏﺎﱏ ﻫﻨﮕﺎﻡ ﻣﺴﺎﻓﺮﺕ‬
‫ﺑﻪ ﮐﺮﺑﻼ ﺩﺭ ﺁﳒﺎ ﺍﻗﺎﻣﺖ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺩﮐﺘﺮ ﻭﺭﺩﻯ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺁﻥ ﳏ ﹼﻞ ﺭﺍ ﺍﺯ ﻧﺰﺩﻳﮏ ﺩﻳﺪﻩ‬
‫ﺍﺳﺖ‪ (٢٠) .‬ﺑﺸﺮﺣﻰ ﮐﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻣﻮﺿﻮﻉ ﺍﻗﺎﻣﺖ ﺳﻴﺰﺩﻩ ﺳﺎﻟﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﮐﺮﺑﻼ ﳏ ﹼﻞ‬
‫ﺗﺮﺩﻳﺪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻭﻗﺎﺕ ﺍﻗﺎﻣﺖ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺩﺭ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ ﻃﺎﻫﺮﻩ ﺳﺎﳍﺎ ﺩﺭ ﺧﺎﻧﻪ ﭘﺪﺭﻯ ﻭ ﻧﺰﺩ‬
‫ﻣﺎﺩﺭ ﺧﻮﻳﺶ ﺑﺴﺮﺑﺮﺩﻩ ﺍﺳﺖ‪ (٢١) .‬ﺮﺣﺎﻝ ﺍﮔﺮﭼﻪ ﻃﺎﻫﺮﻩ ﺍﺯ ﻣﻼﹼﳏﻤ‪‬ﺪ ﻣﺬﮐﻮﺭ ﺻﺎﺣﺐ‬
‫ﻓﺮﺯﻧﺪﺍﱏ ﺷﺪﻩ ﻭﻟﮑﻦ ﺍﺯ ﺁﻏﺎﺯ ﺑﺎ ﻭﻯ ﺗﻮﺍﻓﻘﻰ ﻧﺪﺍﺷﺘﻪ ﻭ ﺧﺼﻮﺻﹰﺎ ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﺟﺮﮔﻪ‬
‫ﭘﲑﻭﺍﻥ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﺩﺭ ﺁﻣﺪﻩ ﺍﻳﻦ ﻋﺪﻡ ﺗﻮﺍﻓﻖ ﺑﺎﻭﺝ ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﻣﻌﻠﻮﻡ‬
‫ﺍﺳﺖ ﮐﻪ ﺑﺎﻧﻮﻯ ﺩﺍﻧﺸﻤﻨﺪ ﻭ ﺭﻭﺷﻦ ﺑﻴﲎ ﭼﻮﻥ ﻃﺎﻫﺮﻩ ﮐﻪ ﺑﻪ ﺍﻋﺘﺮﺍﻑ ﳘﻪ ﻣﻮﺭ‪‬ﺧﺎﻥ ﮔﻮﻯ‬
‫ﺳﺒﻘﺖ ﺩﺭ ﻣﻴﺪﺍﻥ ﻣﻌﺮﻓﺖ ﺍﺯ ﮐﺜﲑﻯ ﺍﺯ ﺭﺟﺎﻝ ﺭﺑﻮﺩﻩ ﺑﻮﺩﻩ ﳕﻰﺗﻮﺍﻧﺴﺘﻪ ﺑﺎ ﻣﺮﺩﻯ ﻗﺸﺮﻯ ﻭ ﮐﻮﺗﺎﻩ‬
‫ﺑﲔ ﻭ ﻣﺘﻌﺼ‪‬ﺐ ﭼﻮﻥ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺑﺴﺎﺯﺩ‪.‬‬
‫ﻃﺎﻫﺮﻩ ﳘﭽﻨﺎﻥ ﺑﻪ ﺗﮑﻤﻴﻞ ﻣﻄﺎﻟﻌﺎﺕ ﺧﻮﻳﺶ ﺍﺩﺍﻣﻪ ﺩﺍﺩ ﻭ ﺩﺭ ﳘﺎﻥ ﺳﻨﲔ ﺁﻏﺎﺯ ﺟﻮﺍﱏ ﺩﺭ ﻣﻌﺎﺭﻑ‬
‫ﺍﺳﻼﻣﻰ ﻭ ﺍﺯ ﲨﻠﻪ ﺗﻔﺴﲑ ﻗﺮﺁﻥ ﺷﺮﻳﻒ‪ ،‬ﻋﻠﻢ ﺭﺟﺎﻝ‪ ،‬ﻋﻠﻢ ﺣﺪﻳﺚ‪ ،‬ﺍﺻﻮﻝ ﻓﻘﻪ‪ ،‬ﻓﻠﺴﻔﻪ ﺍﳍﻰ‪،‬‬
‫ﺍﺩﺏ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﰉ ﺑﺴﻴﺎﺭ ﻣﻄﹼﻠﻊ ﻭ ﺑﺎﺭﻉ ﮔﺸﺖ‪ .‬ﺩﺭ ﻫﺮ ﳎﻠﺴﻰ ﻟﺐ ﺑﻪ ﺳﺨﻦ ﻣﻴﮕﺸﻮﺩ‬
‫ﺍﺣﺪﻯ ﺟﺮﺃﺕ ﺍﻇﻬﺎﺭ ﻧﻈﺮ ﻧﺪﺍﺷﺖ‪ .‬ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﺣﺴﻦ ﺍﺩﻳﺐ ﻃﺎﻟﻘﺎﱏ ﺩﺭ ﺭﺳﺎﻟﻪ‬
‫ﳐﺘﺼﺮﻩ ﺷﺮﺡ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﻣﻴﻨﻮﻳﺴﺪ‪ " :‬ﺍﻳﻦ ﻓﺎﱏ ﺩﺭ ﻣﺒﺎﺩﻯ ﺟﻮﺍﱏ ﮐﺘﺎﺏ ﻗﺒﺴﺎﺕ ﺭﺍ ﺩﺭ‬
‫ﻓﻠﺴﻔﻪ )‪ (٢٢‬ﺩﺭ ﺧﺪﻣﺖ ﻣﺮﺣﻮﻡ ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﺑﺮﺍﺩﺭ ﺣﻀﺮﺕ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﲢﺼﻴﻞ‬
‫ﻣﻴﮑﺮﺩﻡ ﻭ ﺍﮔﺮ ﺍﺷﺘﺒﺎﻫﻰ ﺩﺍﺷﺘﻢ ﺩﺭ ﻏﲑ ﻣﻮﻗﻊ ﺩﺭﺱ ﺭﻓﺘﻪ ﺭﻓﻊ ﺍﺷﺘﺒﺎﻩ ﻣﻴﮑﺮﺩﻡ‪ .‬ﺭﻭﺯﻯ ﺩﺭ ﻓﺼﻞ‬
‫ﺗﺎﺑﺴﺘﺎﻥ ﺩﺭ ﺣﻴﺎﻁ ﺧﻠﻮﺗﻰ ﮐﻪ ﺩﺍﺷﺖ ﲞﺪﻣﺘﺶ ﺭﺳﻴﺪﻡ ﺍﺯ ﮔﺮﻣﺎ ﻟﺒﺎﺱ ﺑﺴﻴﺎﺭ ﳐﻔﹼﻔﻰ ﺩﺍﺷﺘﻨﺪ ﻭ‬
‫ﺗﻨﻬﺎ ﻧﺸﺴﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﭼﻮﻥ ﻗﺪﺭﻯ ﻧﺸﺴﺘﻢ ﻭ ﻣﻘﺎﻡ ﺭﺍ ﻣﻘﺘﻀﻰ ﻳﺎﻓﺘﻢ ﮔﻔﺘﻢ ﺑﺎﺭﻫﺎ ﻣﻴﺨﻮﺍﺳﺘﻢ ﻣﻄﻠﱮ‬
‫ﺭﺍ ﺑﭙﺮﺳﻢ ﺣﻴﺎﺀ ﻣﺎﻧﻊ ﻣﻴﺸﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺍﺟﺎﺯﻩ ﺑﺎﺷﺪ ﮔﻮﱘ‪ .‬ﮔﻔﺖ ﺳﻮﺃﻝ ﮐﻦ‪ .‬ﮔﻔﺘﻢ ﭼﻨﺪﺍﻥ‬
‫ﻓﻀﺎﺋﻞ ﻭ ﮐﻤﺎﻻﺕ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺩﺭ ﺑﲔ ﺧﻠﻖ ﺍﺷﺘﻬﺎﺭ ﺩﺍﺭﺩ ﮐﻪ ﳏﻴ‪‬ﺮﺍﻟﻌﻘﻮﻝ ﺍﺳﺖ‪ .‬ﮐﺴﻰ ﺍﺯ ﺁﻥ‬
‫ﺟﻨﺎﺏ ﺍﺑﺼﺮ ﲝﺎﻝ ﺍﻭ ﻧﻴﺴﺖ‪ .‬ﻣﻴﺨﻮﺍﻫﻢ ﺑﺪﺍﱎ ﺻﺪﻕ ﻭ ﮐﺬﺏ ﺍﻳﻦ ﻣﺬﺍﮐﺮﺍﺕ ﭼﻴﺴﺖ‪ .‬ﺳﭙﺲ‬
‫ﺁﻫﻰ ﮐﺸﻴﺪ ﻭ ﮔﻔﺖ ﴰﺎ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻣﻴﺸﻨﻮﻳﺪ‪ ،‬ﺍﻓﺴﻮﺱ ﮐﻪ ﻧﺪﻳﺪﻩ ﺑﻮﺩﻳﺪ‪ .‬ﳘﻴﻨﻘﺪﺭ ﻣﻴﮕﻮﱘ ﺩﺭ‬
‫ﳎﻠﺴﻰ ﮐﻪ ﺍﻭ ﻧﺸﺴﺘﻪ ﺑﻮﺩ ﺍﺑﺪﹰﺍ ﺍﻣﺜﺎﻝ ﻣﻦ ﻗﺎﺩﺭ ﺑﻪ ﺗﮑﻠﹼﻢ ﺩﺭ ﺣﻀﻮﺭﺵ ﻧﺒﻮﺩﱘ‪ .‬ﮔﻮﻳﺎ ﲨﻴﻊ ﮐﺘﺐ‬
‫ﻋﻠﻤﺎﻯ ﺳﻠﻒ ﻭ ﺧﻠﻒ ﺩﺭ ﻧﺰﺩﺵ ﺣﺎﺿﺮ ﺑﻮﺩ‪ .‬ﳘﻴﻨﮑﻪ ﻣﻄﻠﱮ ﺭﺍ ﲢﻘﻴﻖ ﻣﻴﻨﻤﻮﺩﻧﺪ ﺻﻔﺤﻪ ﺻﻔﺤﻪ‬
‫ﺍﺯ ﻋﺒﺎﺭﺍﺕ ﮐﺘﺐ ﻋﻠﻤﺎﺀ ﺍﺯ ﺣﻔﻆ ﺷﺎﻫﺪ ﻣﻴﺂﻭﺭﺩ ﺑﻨﻮﻋﻰ ﮐﻪ ﺍﺣﺪﻯ ﻗﻮ‪‬ﻩ ﺍﻧﮑﺎﺭ ﻧﺪﺍﺷﺖ‪(٢٣) ".‬‬
‫ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺑﺮﺍﺩﺭ ﻃﺎﻫﺮﻩ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺫﻳﻔﻨﻮﻥ ﻭ ﺟﺎﻣﻊ ﻣﻌﻘﻮﻝ ﻭ ﻣﻨﻘﻮﻝ ﺑﻮﺩ ﻭ ﺍﻳﻦ‬
‫ﻗﻮﻟﯽ ﺍﺳﺖ ﮐﻪ ﲨﻠﮕﻰ ﺑﺮﺁﻧﻨﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﳏﻤ‪‬ﺪ ﺣﺴﻦ ﺧﺎﻥ ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﻌﺮﻭﻑ‬
‫ﻼ ﺻﺎﱀ ﺑﺮﻏﺎﻧﻴﺴﺖ‪.‬‬ ‫ﺍﳌﺂﺛﺮ ﻭﺍﻵﺛﺎﺭ ﺩﺭ ﺧﺼﻮﺹ ﻧﺎﻣﱪﺩﻩ ﭼﻨﲔ ﻣﻴﻨﻮﻳﺴﺪ‪ " :‬ﺧﻠﻒ ﺍﺭﺷﺪ ﺣﺎﺝ ﻣ ﹼ‬
‫ﺗﺘ‪‬ﺒﻊ ﻭﻯ ﺩﺭ ﻣﻴﺎﻥ ﺳﻠﺴﻠﻪ ﺑﺮﻏﺎﻧﻴ‪‬ﻪ ﺍﺣﺪﻯ ﺭﺍ ﻧﺒﻮﺩ ﻣﻌﻘﻮ ﹰﻻ ﻭ ﻣﻨﻘﻮ ﹰﻻ ‪ ...‬ﻭ ﺑﻘﺰﻭﻳﻦ ﺭﻳﺎﺳﱴ ﻣﻌﺘ‪‬ﺪ‬
‫‪‬ﺎ ﺩﺍﺷﺖ ﻭ ﻧﺰﺩ ﺣﮑﹼﺎﻡ ﺩﻳﻮﺍﻥ ﺍﻋﻠﻰ ﺑﺴﻴﺎﺭ ﻣﻄﺎﻉ ﺑﻮﺩ‪ ...‬ﺍﳊ ‪‬ﻖ ﺩﺭ ﻃﻼﻗﺖ ﺯﺑﺎﻥ ﻭ ﻣﻼﺣﺖ‬
‫ﺑﻴﺎﻥ ﻭ ﺣﻼﻭﺕ ﳍﺠﻪ ﻭ ﺣﺴﻦ ﺗﻔﻬﻴﻢ ﺍﻭ ‪‬ﺮ ﺣﺎﻝ ﻋﻤﻮﻣﹰﺎ ﻭ ﺑﻪ ﻣﻨﱪ ﺧﺼﻮﺻﹰﺎ ﺩﺭ ﲤﺎﻡ ﺍﻳﺮﺍﻥ‬
‫ﺍﺣﺪﻯ ﻧﺮﺳﻴﺪ" )ﺹ ‪ .(١٦٣‬ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺁﻧﭽﻪ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺩﺭ ﺑﺎﺏ ﮐﻤﺎﻻﺕ ﻣﲑﺯﺍ‬
‫ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﻧﻮﺷﺘﻪ ﺗﻮﺍﻥ ﻗﻀﺎﻭﺕ ﳕﻮﺩ ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﭼﻪ ﺩﺭﺟﻪ ﺍﺯ ﻓﻀﻞ ﻭ ﮐﻤﺎﻝ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ ﮐﻪ ﺍﻣﺜﺎﻝ ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺩﺭ ﳏﻀﺮ ﺍﻭ ﺟﺮﺃﺕ ﺍﻇﻬﺎﺭ ﻧﻈﺮ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‪(٢٤) .‬‬
‫ﺯﻳﺮ ﻧﻮﻳﺲ ﲞﺶ ﭼﻬﺎﺭﻡ‬
‫ﺍﺯﺩﻭﺍﺝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫‪ -١‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺭﻭﺕ‪ .‬ﻃﺎﻫﺮﻩ‪ .‬ﺹ ‪ ) ٥١‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﻧﻮﻩ ﻃﺎﻫﺮﻩ(‪.‬‬
‫ﺏ ‪ -‬ﺍﻟﻮﺭﺩﻯ‪ .‬ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.١٥٣‬‬
‫‪ -٢‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﺍﺳﺮﺍﺭ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ‪ ،‬ﺹ ‪.٤٩٦‬‬
‫‪ -٣‬ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.١٥٣‬‬
‫‪ -٤‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﻣﻮﺿﻊ ﺩﻳﮕﺮ ﺍﺯ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ )ﻭ ﺩﺭﳘﺎﻥ ﺹ ‪ (٩٢‬ﺑﻪ ﲢﺼﻴﻞ‬
‫ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺷﺒﺎﺏ ﻭ ﺁﻣﻮﺧﱳ ﻣﺒﺎﺩﻯ ﺯﺑﺎﻥ ﻋﺮﺏ ﻭ ﺩﻳﮕﺮ ﻣﻌﺎﺭﻑ ﺩﻳﲎ ﺯﻣﺎﻥ ﻭ ﺑﺮﺍﻋﺖ ﺩﺭ‬
‫ﺁﻥ ﻣﻌﺎﺭﻑ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٥‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﻧﻈﺮ ﺑﺮﺍﻭﻥ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Browne. A Traveller's Narrative. Vol., 2, p. 311.‬‬
‫‪ -٦‬ﺭﻭﺕ‪ .‬ﻃﺎﻫﺮﻩ‪ .‬ﺻﺺ ‪.٥٤-٥٥‬‬
‫‪ -٧‬ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.١٥٣‬‬
‫‪ -٨‬ﻣﺴﺘﻨﺪ ﺑﻪ ﺍﻃﹼﻼﻋﺎﺕ ﻣﮑﺘﺴﺒﻪ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﺷﻬﻴﺪﻯ ﻗﺰﻭﻳﻦ‪.‬‬
‫‪ -٩‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﭘﺴﺮﺍﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪-‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﺺ ‪.١٧١٥-١٧١٦‬‬
‫ﺏ ‪ -‬ﺍﻋﺘﻤﺎﺩ ﺍﻟﺴ‪‬ﻠﻄﻨﻪ‪ .‬ﺍﳌﺂﺛﺮ ﻭ ﺍﻵﺛﺎﺭ‪ .‬ﺹ ‪.١٦٥‬‬
‫ﭖ ‪ -‬ﻃﻬﺮﺍﱏ‪ .‬ﻃﺒﻘﺎﺕ ﺍﻋﻼﻡ ﺍﻟﺸ‪‬ﻴﻌﻪ‪ .‬ﺻﺺ ‪ ٢٣‬ﻭ ‪.١٦٤‬‬
‫‪ -١٠‬ﻭﺭﺗﺎ ﻭﺍﮊﻩ ﭘﺎﺭﺳﻰ ﻭ ﲟﻌﻨﺎﻯ ﮔﻞ ﻳﺎ ﮔﻞ ﺳﺮﺥ ﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﻟﻔﻆ "ﻭﺭﺩ" ﺩﺭ ﻋﺮﰉ ﺍﺯ ﺁﻥ‬
‫ﺭﻳﺸﻪ ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻟﻐﺖ ﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ ﺫﻳﻞ ﮐﻠﻤﻪ‬
‫"ﻭﺭﺗﺎ"‪.‬‬
‫‪ -١١‬ﺩﺭ ﺑﺎﺏ ﻣﻼﻗﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﻣﻬﺪ ﻋﻠﻴﺎ ﺑﺮﺧﻰ ﺍﺯ ﺍﻋﻀﺎﺀ ﺧﺎﻧﺪﺍﻥ ﺷﻬﻴﺪﻯ ﻭ ﺻﺎﳊﻰ‬
‫ﻗﺰﻭﻳﻦ ﻧﻴﺰ ﻧﻈﺮ ﻣﺜﺒﺖ ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬
‫‪ -١٢‬ﻣﺴﺘﻨﺪ ﺑﻪ ﺍﻃﹼﻼﻋﺎﺕ ﻣﮑﺘﺴﺒﻪ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )ﺧﺎﻧﺪﺍﻥ ﺷﻬﻴﺪﻯ( ﺩﺭ ﻗﺰﻭﻳﻦ‪.‬‬
‫‪ -١٣‬ﺍﺯ ﺻﻔﺤﻪ ‪ ٢٧٣‬ﮐﺘﺎﺏ ‪ Dawn Breakers‬ﻣﺴﺘﻔﺎﺩ ﻣﻴﺸﻮﺩ ﮐﻪ ﺳﻴ‪‬ﺪ ﻋﺒﺪﺍﳍﺎﺩﻯ ﻧﺎﻣﺰﺩ‬
‫ﺩﺧﺘﺮ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﺩﺭ ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﲜﺎﻯ " ﻧﺎﻣﺰﺩ ﺩﺧﺘﺮ‬
‫ﻃﺎﻫﺮﻩ"‪ " ،‬ﺩﺍﻣﺎﺩﻃﺎﻫﺮﻩ" ﺑﮑﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺹ ‪.٢٦٥‬‬
‫‪ -١٤‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﻋﺒﺪﺍﳍﺎﺩﻯ ﻗﺰﻭﻳﲎ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‬
‫ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ ،‬ﺻﺺ ‪ ١٣٥-١٣٧‬ﻭ ‪ .١٧٤‬ﺍﺯ ﳏﺘﻮﺍﻯ ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ ﻣﺴﺘﻔﺎﺩ ﻣﻴﺸﻮﺩ ﮐﻪ ﺳﻴ‪‬ﺪ‬
‫ﻋﺒﺪﺍﳍﺎﺩﻯ ﺑﺎ ﳘﺴﺮ ﳔﺴﺖ ﺧﻮﺩ ﺩﺭ ﺑﻐﺪﺍﺩ ﲝﻀﻮﺭ ﲨﺎﻝﺍ‪‬ﻰ ﺷﺮﻓﻴﺎﺏ ﮔﺸﺘﻪ ﻭ ﳘﺴﺮ ﻧﺎﻣﱪﺩﻩ‬
‫ﭘﺲ ﺍﺯ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﲨﺎﻝﺍ‪‬ﻰ ﺩﺭ ﺑﺎﻍ ﺭﺿﻮﺍﻥ ﺩﺭﻃﻬﺮﺍﻥ ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻳﻘﻴﻨﹰﺎ ﻣﺮﺍﺩ ﺍﺯ ﳘﺴﺮ‬
‫ﻼ ﻣﺮﺣﻮﻡ‬ ‫ﳔﺴﺖ ﺩﺧﺘﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺩﺧﺘﺮ ﻃﺎﻫﺮﻩ ﺑﻌﻨﻮﺍﻥ ﻧﺎﻣﺰﺩ ﺳﻴ‪‬ﺪ ﻋﺒﺪﺍﳍﺎﺩﻯ ﻗﺒ ﹰ‬
‫ﺷﺪﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ ﺍﺯ ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ ﺭﻭﺷﻦ ﻣﻴﺸﻮﺩ ﮐﻪ ﺳﻴ‪‬ﺪ ﻋﺒﺪﺍﳍﺎﺩﻯ ﺑﻌﺪﻫﺎ ﺑﺎ ﳘﺴﺮ‬
‫ﺩﻭﻡ ﺧﻮﺩ ﮐﻪ ﺩﺧﺘﺮ ﻣﺮﺿﻴ‪‬ﻪ‪ ،‬ﺧﻮﺍﻫﺮ ﻃﺎﻫﺮﻩ‪ ،‬ﻭ ﻣﺆﻣﻦ ﺑﻮﺩﻩ ﺩﺭ ﻋﮑﹼﺎ ﲝﻀﻮﺭ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﺎﺭ‬
‫ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ -١٥‬ﺭﻭﺕ‪ .‬ﻃﺎﻫﺮﻩ‪ .‬ﺹ ‪.٥١‬‬
‫‪ .Dawn Breakers -١٦‬ﺯﻳﺮ ﻧﻮﻳﺲ ﴰﺎﺭﻩ ‪ ٢‬ﺻﻔﺤﻪ ‪ .٨١‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﺍﻧﮕﻠﻴﺴﻰ ﭼﻨﲔ‬
‫ﺍﺳﺖ ‪"Tahirih had two sons and one daughter, none of whom recognized :‬‬
‫"‪the truth of the Cause.‬‬ ‫‪.‬‬
‫‪ -١٧‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.١٥٣‬‬
‫‪ -١٩‬ﺩﺭ ﮐﺘﺎﺏ "ﻗﺮ‪‬ﺓﺍﻟﻌﲔ" ﮐﻪ ﻭﺳﻴﻠﻪ ﺍﺯﻟﻴﺎﻥ ﻭ ﲟﻨﺎﺳﺒﺖ ﺻﺪﻣﲔ ﺳﺎﻝ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﻧﻴﺰ ﻓﺮﺯﻧﺪﺍﻥ ﻃﺎﻫﺮﻩ ﺩﻭ ﭘﺴﺮ ﻭ ﻳﮏ ﺩﺧﺘﺮ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﺍﺳﺖ )ﺹ ‪.(٢‬‬
 ‫‪ -٢٠‬ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.١٥٣‬‬
‫‪ -٢١‬ﺭﻭﺕ‪ .‬ﻃﺎﻫﺮﻩ‪ .‬ﺹ ‪.٥١‬‬
‫‪ -٢٢‬ﮐﺘﺎﺏ ﻗﺒﺴﺎﺕ ﺍﺯ ﺗﺄﻟﻴﻔﺎﺕ ﻣﲑ ﳏﻤ‪‬ﺪ ﺑﺎﻗﺮ ﻣﻌﺮﻭﻑ ﺑﻪ ﻣﲑﺩﺍﻣﺎﺩ‪ ،‬ﺩﺍﻣﺎﺩ ﺷﺎﻩﻋﺒ‪‬ﺎﺱ ﮐﺒﲑ‪،‬‬
‫ﺍﺳﺖ‪.‬‬
‫‪ -٢٣‬ﺍﻓﻨﺎﻥ‪ .‬ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ‪ ...‬ﺻﺺ ‪.٦٨-٦٩‬‬
‫‪ -٢٤‬ﻧﻴﮑﻼﻯ ﻓﺮﺍﻧﺴﻮﻯ ﻧﻴﺰ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ " ﺳﻴ‪‬ﺪ ﻋﻠﯽﳏﻤ‪‬ﺪ ﻣﻌﺮﻭﻑ ﺑﻪ ﺑﺎﺏ" ﺑﻪ ﺍﻋﺘﺮﺍﻑ‬
‫ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﺑﺮﺍﺩﺭ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺼﻮﺹ ﻓﻀﻞ ﻭ ﮐﻤﺎﻝ ﻭ ﺍﺣﺎﻃﻪ ﺑﻴﻨﻈﲑ ﺑﺎﻧﻮﻯ‬
‫ﻧﺎﻣﱪﺩﻩ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ )ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ ﺗﺎﺭﻳﺦ ﻧﻴﮑﻼ ﺹ ‪.(٢٨٩‬‬
‫ﲞﺶ ﭘﻨﺠﻢ‬
‫ﮔﺮﺍﻳﺶﺟﻨﺎﺏﻃﺎﻫﺮﻩﺑﻪﻣﮑﺘﺐﺷﻴﺨﻴ‪‬ﻪ‬
‫ﭘﻴﺶ ﺍﺯ ﺑﻴﺎﻥ ﭼﮕﻮﻧﮕﻰ ﮔﺮﺍﻳﺶ ﻃﺎﻫﺮﻩ ﺑﻪ ﻣﮑﺘﺐ ﺷﻴﺨﻴ‪‬ﻪ ﻻﺯﻡ ﺍﺳﺖ ﮐﻪ ﺗﺎﺭﻳﺦ ﭘﻴﺪﺍﻳﺶ ﻭ‬
‫ﻣﻌﺘﻘﺪﺍﺕ ﺍﻳﻦ ﺷﺎﺧﻪ ﺍﺯ ﻣﺬﻫﺐ ﺷﻴﻌﻰ ﺍﺛﻨﺎﻋﺸﺮﻯ ﺑﺎﺧﺘﺼﺎﺭ ﮐﺎﻭﻳﺪﻩ ﺷﻮﺩ‪ .‬ﻣﺆﺳﺲ ﻣﮑﺘﺐ‬
‫ﺷﻴﺨﻴ‪‬ﻪ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ )‪١١٦٦-١٢٤١‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ﺑﺎ ‪-١٨٢٥‬‬
‫‪١٧٥٢‬ﻣﻴﻼﺩﻯ( ﺍﺳﺖ‪ .‬ﺷﻴﺦ ﺩﺭ ﺩﻫﻬﺎ ﮐﺘﺎﺏ ﺍﺯ ﺗﺄﻟﻴﻔﺎﺕ ﺧﻮﻳﺶ ﺑﻪ ﺗﺸﺮﻳﺢ ﻋﻘﺎﺋﺪ ﺟﺪﻳﺪ‬
‫ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺑﺎﺏ ﺗﺎﺯﻩﺍﻯ ﺩﺭ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻰ ﮔﺸﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺻﻮﻝ ﺩﻳﻦ ﺑﻪ ﺍﻋﺘﻘﺎﺩ ﺷﻴﻌﻰ ﭘﻨﺞ‬
‫ﺍﺳﺖ ‪ :‬ﺗﻮﺣﻴﺪ‪ ،‬ﻧﺒﻮ‪‬ﺕ‪ ،‬ﺍﻣﺎﻣﺖ‪ ،‬ﻋﺪﻝ ﻭ ﻣﻌﺎﺩ‪ .‬ﺷﻴﺦ ﺍﺳﺘﺪﻻﻝ ﻣﻴﻨﻤﻮﺩ ﮐﻪ ﻋﺪﻝ ﺍﺯ ﺻﻔﺎﺕ ﺍﳍﻲ‬
‫ﺍﺳﺖ ﻭ ﺻﻔﺎﺕ ﺍﳍﻲ ﰉ ﴰﺎﺭ ﻭ ﺩﺭﺝ ﺻﻔﺎﺕ ﺍﳍﻲ ﺩﺭ ﺍﺻﻮﻝ ﺩﻳﻦ ﻣﻔﻬﻮﻣﻰ ﻧﺪﺍﺭﺩ‪ .‬ﻣﻌﺎﺩ ﻧﻴﺰ ﺍﺯ‬
‫ﺗﻌﺎﻟﻴﻢ ﻗﺮﺁﻥ ﺷﺮﻳﻒ ﺍﺳﺖ‪ .‬ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻧﺒ‪‬ﻮﺕ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﻣﺴﺘﻠﺰﻡ ﺍﻋﺘﻘﺎﺩ ﺑﻪﻗﺮﺁﻥ ﳎﻴﺪ ﻭ ﺩﺭﻧﺘﻴﺠﻪ‬
‫ﻣﻌﺎﺩ ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﺩﺭﺝ ﻣﻌﺎﺩ ﺩﺭ ﺍﺻﻮﻝ ﺩﻳﻦ ﺿﺮﻭﺭﻯ ﻧﻴﺴﺖ‪ .‬ﺷﻴﺦ ﺑﻪ ﺍﺻﻞ ﺩﻳﮕﺮﻯ ﺑﻌﻨﻮﺍﻥ‬
‫ﻧﺎﺋﺒﻴ‪‬ﺖ ﺍﻣﺎﻡ ﺍﺷﺎﺭﻩ ﻣﻴﻨﻤﻮﺩ ﻭ ﻣﻴﻔﺮﻣﻮﺩ ﮐﻪ ﺍﺻﻮﻝ ﺩﻳﻦ ﭼﻬﺎﺭ ﺍﺳﺖ‪ :‬ﺗﻮﺣﻴﺪ‪ ،‬ﻧﺒﻮ‪‬ﺕ‪ ،‬ﺍﻣﺎﻣﺖ ﻭ‬
‫ﻧﺎﺋﺒﻴ‪‬ﺖ ﺍﻣﺎﻡ‪ .‬ﺩﺭ ﺑﺎﺏ ﺗﻮﺣﻴﺪ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﮐﻪ ﺗﻨﻬﺎ ﻋﺮﻓﺎﻥ ﺍﻓﻌﺎﻝ ﻭ ﺁﺛﺎﺭ ﺣ ‪‬ﻖ ﻣﻴﺴ‪‬ﺮ ﺍﺳﺖ ﻭ‬
‫ﳑﮑﻦ ﺍﻟﻮﺟﻮﺩ ﻫﺮﮔﺰ ﺑﻪ ﻋﺮﻓﺎﻥ ﺫﺍﺕ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ )ﺍﻟﻮﻫﻴ‪‬ﺖ( ﻓﺎﺋﺰ ﳕﻴﺸﻮﺩ‪ .‬ﺣﺘ‪‬ﻰ ﻣﻈﺎﻫﺮ ﺍﳍﻴ‪‬ﻪ‬
‫ﻧﻴﺰ ﺍﺯ ﻋﺮﻓﺎﻥ ﺫﺍﺕ ﺣ ‪‬ﻖ ﳏﺮﻭﻡﺍﻧﺪ‪ .‬ﻭﻯ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﮐﻪ ﺻﻔﺎﺕ ﺣ ‪‬ﻖ ﻏﲑ ﺫﺍﺕﺍﻧﺪ‪ .‬ﺻﻔﺎﺕ‬
‫ﮏ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﻧﻴﺴﺘﻨﺪ‪ .‬ﺑﻌﻘﻴﺪﻩ ﺷﻴﺦ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺑﺎﻭﺭﻯ ﰉ ﭘﺎﻳﻪ‬ ‫ﺣ ‪‬ﻖ ﻗﺪﱘﺍﻧﺪ ﻭ ﻣﻨﻔ ‪‬‬
‫ﺍﺳﺖ ﻭ ﺍﺗ‪‬ﺼﺎﻝ ﻭ ﺍﺭﺗﺒﺎﻁ ﻣﺎﺩ‪‬ﻯ ﻣﻴﺎﻥ ﺧﺎﻟﻖ ﻭ ﳐﻠﻮﻕ ﳑﮑﻦ ﻧﻴﺴﺖ‪ .‬ﺷﻴﺦ ﺩﺭ ﻓﻠﺴﻔﻪ ﺑﻪﺍﺻﺎﻟﺖ‬
‫ﻣﺎﻫﻴ‪‬ﺖ ﻭ ﻭﺟﻮﺩ ﻫﺮ ﺩﻭ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺷﺖ ﺣﺎﻝ ﺁﻧﮑﻪ ﺩﻳﮕﺮ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺍﺳﻼﻣﻰ ﻳﺎ ﺑﻪﺍﺻﺎﻟﺖ‬
‫ﻣﺎﻫﻴ‪‬ﺖ ﻭ ﻳﺎ ﺑﻪﺍﺻﺎﻟﺖ ﻭﺟﻮﺩ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ‪ .‬ﺑﻪ ﻋﻘﻴﺪﻩ ﺷﻴﺦ ﻋﺮﻓﺎﻥ ﺫﺍﺕ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﳑﮑﻦ‬
‫ﻧﻴﺴﺖ‪ .‬ﻟﺬﺍ ﻋﺮﻓﺎﻥ ﻣﻈﻬﺮ ﺍﳍﻲ ﳘﺎﻥ ﻋﺮﻓﺎﻥ ﺍﻟﻮﻫﻴ‪‬ﺖ ﺍﺳﺖ‪ .‬ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﭘﻴﺶ ﺍﺯ ﺑﻌﺜﺖ ﻭ ﺍﺋﻤﻪ‬
‫ﻧﻴﺰ ﭘﻴﺶ ﺍﺯ ﻧﻴﻞ ﺑﻪ ﻣﻘﺎﻡ ﺍﻣﺎﻣﺖ ﻣﻌﺼﻮﻡ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺷﻴﺦ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﮐﻪ ﭘﺲ ﺍﺯ ﭘﺬﻳﺮﺵ ﻭﺟﻮﺩ‬
‫ﺍﻟﻮﻫﻴ‪‬ﺖ ﻭ ﻋﺮﻓﺎﻥ ﺩﻭ ﻣﻘﺎﻡ ﺭﺳﺎﻟﺖ ﻭ ﺍﻣﺎﻣﺖ ﻫﺮ ﺷﻴﻌﻰ ﻣﺆﻣﻦ ﺻﺎﱀ ﺑﺎﻳﺪ ﺍﺯ ﻣﻘﺎﻡ ﺭﮐﻦ ﺭﺍﺑﻊ ﮐﻪ‬
‫ﻭﺍﺳﻂ ﺍﺳﺖ ﻣﻴﺎﻥ ﺍﻣﺎﻡ ﻭ ﻣﺆﻣﻨﲔ ﻭﺍﻗﻒ ﺷﻮﺩ‪ .‬ﻣﻘﺎﻡ ﺭﮐﻦ ﺭﺍﺑﻊ ﮐﻪ ﺑﻪ ﺣﻘﻴﻘﺖ "ﺷﻴﻌﻪ ﮐﺎﻣﻞ"‬
‫ﺍﺳﺖ ﺩﺭ ﻫﺮ ﻋﺼﺮ ﺩﻭﻥ ﻣﻘﺎﻡ ﺍﻣﺎﻡ ﺍﺳﺖ ﻭﻟﯽ ﺩﺭ ﻣﻴﺎﻥ ﻣﺆﻣﻨﺎﻥ ﺍﻋﻈﻢ ﻣﻘﺎﻡ ﺍﺳﺖ‪ .‬ﺭﮐﻦ ﺭﺍﺑﻊ‬
‫ﺑﺎﺏ ﺍﻣﺎﻡ ﺍﺳﺖ‪ .‬ﺷﻴﺦ ﻧﻪ ﺍﺻﻮﻟﯽ ﺑﻮﺩ ﻭ ﻧﻪ ﺍﺧﺒﺎﺭﻯ ﺑﻞ ﺑﺎﻋﺘﺒﺎﺭﻯ ﲨﻊ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﻋﻘﻴﺪﺕ‬
‫ﮐﺮﺩ‪ .‬ﭼﻮﻥ ﺍﺧﺒﺎﺭﻳﺎﻥ ﺑﻪ ﺍﺣﺎﺩﻳﺚ ﻣﻘﺎﻡ ﺭﺳﺎﻟﺖ ﻭ ﺍﻣﺎﻣﺎﻥ ﻋﻘﻴﺪﻩ ﻓﺮﺍﻭﺍﻥ ﺩﺍﺷﺖ ﻭﻟﮑﻦ ﺩﺭ‬
‫ﺍﺩﺭﺍﮎ ﺍﻳﻦ ﺍﺣﺎﺩﻳﺚ ﻣﻴﺰﺍﻥ ﻋﻘﻞ ﺭﺍ ﺩﺧﺎﻟﺖ ﺑﺴﻴﺎﺭ ﻣﻰﺩﺍﺩ‪ .‬ﺩﺭ ﻋﺮﻓﺎﻥ ﻭ ﺗﺼﻮ‪‬ﻑ ﻧﻴﺰ ﲨﻊ ﻣﻴﺎﻥ‬
‫ﻃﺮﻳﻘﺖ ﻭ ﺷﺮﻳﻌﺖ ﳕﻮﺩ‪ .‬ﻣﺸﺮﺏ ﺷﻴﺦ ﺩﺭ ﺑﺎﺏ ﻗﻴﺎﻣﺖ ﺑﺎ ﺩﻳﮕﺮ ﻋﻠﻤﺎﻯ ﺷﻴﻌﻰ ﻋﺼﺮ ﺗﻔﺎﻭﺕ‬
‫ﺩﺍﺷﺖ‪ .‬ﺍﺯ ﺁﺛﺎﺭ ﺍﻭ ﻣﺴﺘﻔﺎﺩ ﻣﻴﺸﻮﺩ ﮐﻪ ﻗﻴﺎﻣﺖ ﺩﺭ ﻋﺎﱂ ﻣﺜﺎﻝ ﺍﺳﺖ‪ .‬ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻗﻴﺎﻣﺖ ﺑﺎ‬
‫ﺟﺴﺪ ﻣﺜﺎﻟﯽ ﺍﺳﺖ‪ .‬ﻋﺎﱂ ﻣﺜﺎﻝ ﻳﺎ ﻋﺎﱂ ﻫﻮﺭﻗﻠﻴﺎ ﻋﺎﳌﻰ ﺍﺳﺖ ﻣﻴﺎﻥ ﻋﺎﱂ ﺭﻭﺡ ﻭ ﻋﺎﱂ ﺟﺴﻢ‪.‬‬
‫ﺟﺴﺪ ﻫﻮﺭﻗﻠﻴﺎﺋﻰ ﻟﻄﻴﻒﺗﺮ ﺍﺯ ﺟﺴﻢ ﻭ ﻏﻠﻴﻆﺗﺮ ﺍﺯ ﺭﻭﺡ ﺍﺳﺖ‪ .‬ﺑﻪﻋﻘﻴﺪﻩ ﺷﻴﺦ ﻣﻌﺮﺍﺝ ﺭﺳﻮﻝ‬
‫ﺍﮐﺮﻡ ﺑﺎ ﺟﺴﺪ ﻫﻮﺭﻗﻠﻴﺎﺋﻰ ﺑﻮﺩﻩ ﻭ ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﻧﻴﺰ ﺑﺎ ﳘﲔ ﺟﺴﺪ ﺩﺭ ﻏﻴﺒﺖ ﺑﺴﺮﻣﻴﱪﺩ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﺷﻴﺦ‬
‫ﺑﺎ ﻬﻧﺎﻳﺖ ﺣﮑﻤﺖ ﺑﻪ ﺑﻴﺎﻥ ﻋﻘﺎﻳﺪ ﺧﻮﺩ ﻣﻴﭙﺮﺩﺍﺧﺖ ﻭ ﻇﺎﻫﺮﹰﺍ ﺑﺎ ﻋﻘﺎﻳﺪ ﻋﺎﻣ‪‬ﻪ ﺷﻴﻌﻰ ﻣﻮﺍﻓﻘﺖ‬
‫ﻣﻴﻨﻤﻮﺩ‪ .‬ﻭﻟﮑﻦ ﺗﻌﻤ‪‬ﻖ ﺩﺭ ﺁﺛﺎﺭ ﺍﻭ ﻣﺒﻴ‪‬ﻦ ﳘﻪ ﻧﮑﺎﺗﻰ ﺍﺳﺖ ﮐﻪ ﻣﻌﺮﻭﺽ ﮔﺮﺩﻳﺪ‪ .‬ﭘﺲ ﺍﺯ ﺻﻌﻮﺩ‬
‫ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﺷﺎﮔﺮﺩﺵ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ) ‪١٢٠٩-١٢٥٩‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ‬
‫‪١٧٩٤-١٨٤٣‬ﻣﻴﻼﺩﻯ( ﺑﺎﻧﺘﺸﺎﺭ ﻋﻘﺎﻳﺪ ﺷﻴﺦ ﭘﺮﺩﺍﺧﺖ ﻭ ﺁﺛﺎﺭ ﺍﺭﺯﻧﺪﻩﺍﻯ ﺍﺯ ﺧﻮﻳﺶ ﺑﻴﺎﺩﮔﺎﺭ‬
‫ﮔﺬﺍﺷﺖ‪ .‬ﺟﻨﺎﺑﺎﻥ ﺷﻴﺦ ﻭ ﺳﻴ‪‬ﺪ ﺑﺸﺎﺭﺍﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﮐﺘﱮ ﻭ ﺷﻔﺎﻫﻰ ﺑﻪ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ‬
‫ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﲝﻘﻴﻘﺖ ﺭﺍﻩ ﺭﺍ ﺑﺮﺍﻯ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ ﻋﺎﳌﻴﺎﻥ ﮔﺸﻮﺩﻩﺍﻧﺪ‪(١) .‬‬
‫ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺑﺪﺍﻋﺖ ﻣﻌﺎﺭﻑ ﺷﻴﺨﻰ ﻭ ﺷﺎﺩﺍﰉ ﻭ ﻃﺮﺍﻭﺕ ﺍﻳﻦ ﻃﺮﻳﻘﻪ ﺩﻳﻨﻴ‪‬ﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻣﻌﻠﻮﻡ‬
‫ﺍﺳﺖ ﮐﻪ ﺑﺎﻧﻮﻯ ﺣﺴ‪‬ﺎﺱ ﻭ ﻧﺎﺑﻐﻪﺍﻯ ﭼﻮﻥ ﻃﺎﻫﺮﻩ ﭘﺲ ﺍﺯ ﺁﺷﻨﺎﺋﻰ ﺑﺎ ﻣﮑﺘﺐ ﺷﻴﺨﻴ‪‬ﻪ ﺗﺎ ﭼﻪ ﺣ ‪‬ﺪ‬
‫ﺷﺎﺩﻣﺎﻥ ﻭ ﳎﺬﻭﺏ ﻣﻴﮕﺮﺩﺩ‪ .‬ﺍﺯ ﻗﺮﺍﺋﻦ ﺑﺮ ﻣﻴﺂﻳﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﻧﻮﺯﺩﻩﺳﺎﻟﮕﻰ ﺷﻴﺨﻰ ﻣﻴﺸﻮﺩ‪.‬‬
‫ﺍﻟﺒﺘ‪‬ﻪ ﺍﻳﻦ ﻋﺠﻴﺐ ﺑﻨﻈﺮ ﻣﲑﺳﺪ‪ .‬ﺯﻳﺮﺍ ﻭﻯ ﲝﻘﻴﻘﺖ ﺩﺍﻧﺶ ﭘﮋﻭﻫﻰ ﺳﺨﺖ ﮐﻮﺵ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﭼﺮﺍ‬
‫ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ ﺑﺎ ﺁﺛﺎﺭ ﺟﻨﺎﺑﺎﻥ ﺷﻴﺦ ﻭ ﺳﻴ‪‬ﺪ ﻣﺄﻧﻮﺱ ﻧﮕﺸﺘﻪ ﺍﺳﺖ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﺑﺴﺘﮕﺎﻥ‬
‫ﻼ‬
‫ﻣﺎﺩﺭﻳﺶ ﻭ ﺍﺯ ﲨﻠﻪ ﺩﺍﺋﻴﺶ ﺟﻨﺎﺏ ﻣﻼﹼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﻭ ﻧﻴﺰ ﻋﻤﻮﻯ ﻃﺎﻫﺮﻩ ﺟﻨﺎﺏ ﺣﺎﺝ ﻣ ﹼ‬
‫ﳏﻤ‪‬ﺪ ﻋﻠﯽ ﺑﺮﻏﺎﱏ ﺷﻴﺨﻰ ﺑﻮﺩﻩﺍﻧﺪ ﻭﻯ ﺳﺎﳍﺎ ﺍﺯ ﻣﻄﺎﻟﻌﻪ ﺁﺛﺎﺭ ﺷﻴﺦ ﻭ ﺳﻴ‪‬ﺪ ﳏﺮﻭﻡ ﻳﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻼ ﳏﻤ‪‬ﺪﺗﻘﻰ ﻭ ﺷﻮﻫﺮﺵ ﻣﻼﹼﳏ ‪‬ﻤﺪ ﺑﺎ ﻋﻘﺎﻳﺪ‬
‫ﺷﺎﻳﺪ ﻋﻠﹼﺖ ﺍﺻﻠﯽ ﺁﻥ ﳐﺎﻟﻔﺖ ﻭﺣﺸﺘﻨﺎﮎ ﻋﻤﻮﻳﺶ ﻣ ﹼ‬
‫ﺷﻴﺨﻴ‪‬ﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺗﻔﺘﻴﺶ ﻋﻘﺎﻳﺪ ﺩﺭ ﺧﺎﻧﺪﺍﻥ ﺑﺮﻏﺎﱏ ﻣﺎﻧﻌﻰ ﻋﻈﻴﻢ ﺑﺸﻤﺎﺭ ﻣﲑﻓﺖ‪ .‬ﭘﺪﺭ ﻃﺎﻫﺮﻩ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﻧﻴﺰ ﺑﺎ ﻋﻘﺎﻳﺪ ﺷﻴﺨﻴ‪‬ﻪ ﳐﺎﻟﻔﱴ ﻋﺠﻴﺐ ﺩﺍﺷﺘﻪ ﻭ ﺗﺎ ﺁﳒﺎﮐﻪ ﳑﮑﻦ ﺑﻮﺩﻩ ﻣﺎﻧﻊ ﻧﻔﻮﺫ‬
‫ﻣﮑﺘﺐ ﻣﺬﮐﻮﺭ ﺩﺭ ﺑﺴﺘﮕﺎﻥ ﺧﻮﻳﺶ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﻋﻤﻮﻯ ﺩﻳﮕﺮ ﻃﺎﻫﺮﻩ ﺟﻨﺎﺏ ﺣﺎﺝ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺍﺯ ﻋﻠﻤﺎﺀ ﺑﺮﺟﺴﺘﻪ ﺷﻴﺨﻰ ﺑﻮﺩﻩ ﻭﻟﮑﻦ ﻇﺎﻫﺮﹰﺍ ﲞﺎﻃﺮ ﳐﺎﻟﻔﺖ ﺷﺪﻳﺪ ﺑﺮﺍﺩﺭﺍﻥ ﺧﻮﺩ‬
‫ﺍﺯ ﻫﺪﺍﻳﺖ ﻃﺎﻫﺮﻩ ﻣﻰﺗﺮﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﺳﺮﺍﳒﺎﻡ ﺁﻧﭽﻪ ﺑﺎﻳﺪ ﻭﺍﻗﻊ ﺷﻮﺩ ﺭﺥ ﻣﻴﺪﻫﺪ ﻭ ﻃﺎﻫﺮﻩ ﺑﻪ‬
‫ﻼﺟﻮﺍﺩﻭﻟﻴﺎﱏ ﭘﺴﺮﺧﺎﻟﻪ ﻃﺎﻫﺮﻩ ﳔﺴﺘﲔ ﮐﺴﻰ ﺑﻮﺩ ﮐﻪ ﻭﺳﺎﺋﻞ‬ ‫ﲨﺎﻋﺖ ﺷﻴﺨﻴ‪‬ﻪ ﻣﻰ ﭘﻴﻮﻧﺪﺩ‪ .‬ﻣ ﹼ‬
‫ﮔﺮﺍﻳﺶ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪ ﻣﮑﺘﺐ ﺷﻴﺨﻰ ﻓﺮﺍﻫﻢ ﳕﻮﺩ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﺍﻳﻦ ﺑﺎﺻﺮﺍﺭ ﺧﻮﺩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩ‪.‬‬
‫ﻣﻼﹼﺟﻮﺍﺩ ﮐﻪ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ ﻭﺍﻋﻈﺎﻥ ﻣﻌﺮﻭﻑ ﺷﻴﺨﻰ ﺩﺭ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺑﻮﺩ ﺑﻌﺪﻫﺎ ﺑﻪ ﺍﻣﺮ ﺣﻀﺮﺕ‬
‫ﺑﺎﺏ ﻧﻴﺰ ﻣﺆﻣﻦ ﮔﺸﺖ ﻭﻟﮑﻦ ﺑﺸﺮﺣﻰ ﮐﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﭘﺲ ﺍﺯ ﻭﻗﻮﻉ ﺑﺪﺍﺀ ﺩﺭ ﺣﺎﺩﺛﻪ ﮐﺮﺑﻼ ﺍﺯ‬
‫ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﻋﺮﺍﺽ ﳕﻮﺩ‪ .‬ﭘﻴﻮﺳﱳ ﻃﺎﻫﺮﻩ ﺑﻪ ﲨﺎﻋﺖ ﺷﻴﺨﻴ‪‬ﻪ ﺗﻘﺮﻳﺒﹰﺎ ﺩﺭ ﺳﺎﻝ ‪ ١٢٥٣‬ﻫﺠﺮﻯ‬
‫ﻗﻤﺮﻯ )‪١٨٣٧‬ﻣﻴﻼﺩﻯ( ﻭﺍﻗﻊ ﮔﺸﺖ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﭘﺲ ﺍﺯ ﺗﺼﺮﻳﺢ ﺑﺪﺍﻥ ﺳﺎﻝ‬
‫ﺍﺷﺎﺭﻩ ﺑﻪ ﻟﻔﻆ "ﺑﺮﻏﺎﻥ" ﺑﻌﻨﻮﺍﻥ ﺗﻄﺒﻴﻖ ﺣﺮﻭﰱ ﺑﺎ ﻋﺪﺩ ‪ ١٢٥٣‬ﳕﻮﺩﻩ ﺍﺳﺖ‪ (٢) .‬ﺷﺎﻳﺪ ﻟﻔﻆ‬
‫"ﺑﺮﻏﺎﻥ" ﻣﺄﺧﻮﺫ ﺍﺯ ﻧﻮﺷﺘﻪﻫﺎﻯ ﺧﻮﺩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎﺷﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓ‬
‫ﺍﻟﻮﻓﺎﺀ ﺩﺍﺳﺘﺎﻥ ﮔﺮﺍﻳﺶ ﻗﻠﱮ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪ ﻣﮑﺘﺐ ﺷﻴﺨﻰ ﭼﻨﲔ ﻧﻘﻞ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪" :‬ﺭﻭﺯﻯ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﲞﺎﻧﻪ ﭘﺴﺮ ﺧﺎﻟﻪ ﻣﻼﹼﺟﻮﺍﺩ ﻣﻬﻤﺎﻥ ﮔﺸﺘﻨﺪ‪ .‬ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻣﻼﹼﺟﻮﺍﺩ ﺟﺰﻭﻩﺍﻯ ﺍﺯ ﺗﺄﻟﻴﻔﺎﺕ‬
‫ﺣﻀﺮﺕ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﻳﺎﻓﺖ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻴﺎﻧﺎﺕ ﺭﺍ ﺑﺴﻴﺎﺭ ﭘﺴﻨﺪﻳﺪ ﻭ ﺧﻮﺍﺳﺖ ﮐﻪ ﺑﺎ‬
‫ﻼﺟﻮﺍﺩ ﺍﺳﺘﻴﺤﺎﺵ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ ﭘﺪﺭ ﴰﺎ ﺣﺎﺟﻰ ﻣﻼﹼﺻﺎﱀ ﺩﴰﻦ ﻧﻮﺭﻳﻦ‬ ‫ﺧﻮﺩ ﲞﺎﻧﻪ ﺑﺮﺩ ﻭﻟﯽ ﻣ ﹼ‬
‫ﻧﲑ‪‬ﻳﻦ ﺷﻴﺦ ﺍﲪﺪ ﻭ ﺁﻗﺎﺳﻴ‪‬ﺪﮐﺎﻇﻢ ﺍﺳﺖ ﺍﮔﺮ ﺍﺳﺘﺸﻤﺎﻡ ﳕﺎﻳﺪ ﮐﻪ ﻧﻔﺤﻪﺍﻯ ﺍﺯ ﮔﻠﺸﻦ ﻣﻌﺎﱏ ﻭ‬
‫ﺭﺳﺎﺋﻞ ﺁﻥ ﺩﻭ ﺑﺰﺭﮔﻮﺍﺭ ﲟﺸﺎﻡ ﴰﺎ ﺭﺳﻴﺪﻩ ﻗﺼﺪ ﺟﺎﻥ ﻣﻦ ﳕﺎﻳﺪ ﻭ ﴰﺎ ﺭﺍ ﻧﻴﺰ ﻣﻐﻀﻮﺏ ﳕﺎﻳﺪ‪ .‬ﺩﺭ‬
‫ﺟﻮﺍﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﻣﻦ ﻣﺪ‪‬ﺗﻰ ﺑﻮﺩ ﺗﺸﻨﻪ ﺍﻳﻦ ﺟﺎﻡ ﺑﻮﺩﻡ ﻭ ﻃﺎﻟﺐ ﺍﻳﻦ ﻣﻌﺎﱏ ﻭ‬
‫ﻼﺟﻮﺍﺩ ﺗﺄﻟﻴﻒ‬‫ﺑﻴﺎﻧﺎﺕ‪ .‬ﴰﺎ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺗﺄﻟﻴﻒ ﻫﺮﭼﻪ ﺩﺍﺭﻳﺪ ﺑﺪﻫﻴﺪ ﻭﻟﻮ ﭘﺪﺭ ﻣﺘﻐﻴ‪‬ﺮ ﮔﺮﺩﺩ‪ .‬ﳍﺬﺍ ﻣ ﹼ‬
‫ﺣﻀﺮﺕ ﺷﻴﺦ ﻭ ﺣﻀﺮﺕ ﺳﻴ‪‬ﺪ ﺭﺍ ﺍﺯ ﺑﺮﺍﻯ ﺍﻭ ﻣﻴﻔﺮﺳﺘﺪ‪ .‬ﺷﱮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻧﺰﺩ‬
‫ﭘﺪﺭ ﺭﻓﺘﻪ ﻭ ﺍﺯ ﻣﻄﺎﻟﺐ ﻭ ﻣﺴﺎﺋﻞ ﺷﻴﺦ ﻣﺮﺣﻮﻡ ﺻﺤﺒﺖ ﻣﻴﺪﺍﺭﺩ‪ .‬ﲟﺠﺮﺩ ﺍﺣﺴﺎﺱ ﮐﻪ ﺩﺧﺘﺮ ﺍﺯ‬
‫ﻣﻄﺎﻟﺐ ﺷﻴﺦ ﺑﺎ ﺧﱪ ﺍﺳﺖ ﺯﺑﺎﻥ ﺷﺘﻢ ﻣﻴﮕﺸﺎﻳﺪ ﮐﻪ ﻣﲑﺯﺍ ﺟﻮﺍﺩ ﺗﺮﺍ ﮔﻤﺮﺍﻩ ﳕﻮﺩﻩ‪ .‬ﺩﺭ ﺟﻮﺍﺏ‬
‫ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﻣﻦ ﺍﺯ ﺗﺄﻟﻴﻒ ﺷﻴﺦ ﻣﺮﺣﻮﻡ ﺍﻳﻦ ﻋﺎﱂ ﺭﺑ‪‬ﺎﱏ ﻣﻌﺎﱏ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺍﺳﺘﻨﺒﺎﻁ ﳕﻮﺩﻡ ﻭ ﲨﻴﻊ‬
‫ﻣﻀﺎﻣﲔ ﻣﺴﺘﻨﺪ ﺑﻪﺭﻭﺍﻳﺎﺕ ﺍﺯ ﺍﺋﻤﻪ ﺍﻃﻬﺎﺭ ﺍﺳﺖ‪ .‬ﴰﺎ ﺧﻮﺩ ﺭﺍ ﻋﺎﱂ ﺭﺑ‪‬ﺎﱏ ﻣﻴﻨﺎﻣﻴﺪ ﻭ ﳘﭽﻨﲔ‬
‫ﻋﻤﻮﻯ ﳏﺘﺮﻡ ﺧﻮﺩ ﺭﺍ ﻓﺎﺿﻞ ﻭ ﻣﻈﻬﺮ ﺗﻘﻮﺍﻯ ﺍﳍﻲ ﻣﻴﺪﺍﻧﻴﺪ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﺛﺮﻯ ﺍﺯ ﺁﻥ ﺻﻔﺎﺕ‬
‫ﻣﺸﻬﻮﺩ ﻧﻪ‪ .‬ﺑﺎﺭﻯ ﻣﺪ‪‬ﺗﻰ ﺑﺎ ﭘﺪﺭ ﺩﺭ ﻣﺴﺎﺋﻞ ﻗﻴﺎﻣﺖ ﻭ ﺣﺸﺮ ﻭ ﻧﺸﺮ ﻭ ﺑﻌﺚ ﻭ ﻣﻌﺮﺍﺝ ﻭ ﻭﻋﻴﺪ ﻭ‬
‫ﺐ ﻭﻟﻌﻦ‬‫ﻭﻋﻮﺩ ﻭ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﻣﻮﻋﻮﺩ ﻣﺒﺎﺣﺜﻪ ﻣﻴﻨﻤﻮﺩ‪ .‬ﻭﻟﯽ ﭘﺪﺭ ﺍﺯ ﻋﺪﻡ ﺑﺮﻫﺎﻥ ﺑﻪ ﺳ ‪‬‬
‫ﻣﻴﭙﺮﺩﺍﺧﺖ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺷﱮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﺛﺒﺎﺕ ﻣﺪ‪‬ﻋﺎﻯ ﺧﻮﻳﺶ ﺣﺪﻳﺜﻰ ﺍﺯ ﺣﻀﺮﺕ ﺟﻌﻔﺮ‬
‫ﺻﺎﺩﻕ ﻋﻠﻴﻪﺍﻟﺴ‪‬ﻼﻡ ﺭﻭﺍﻳﺖ ﳕﻮﺩ‪ .‬ﭼﻮﻥ ﺣﺪﻳﺚ ﺑﺮﻫﺎﻥ ﻣﺪ‪‬ﻋﺎﻯ ﺍﻭ ﺑﻮﺩ ﭘﺪﺭ ﺑﺴﺨﺮﻳ‪‬ﻪ ﻭ ﺍﺳﺘﻬﺰﺍﺀ‬
‫ﭘﺮﺩﺍﺧﺖ‪ .‬ﮔﻔﺖ ﺍﻯ ﭘﺪﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﺟﻌﻔﺮ ﺻﺎﺩﻕ ﻋﻠﻴﻪﺍﻟﺴ‪‬ﻼﻡ ﺍﺳﺖ ﭼﮕﻮﻧﻪ ﴰﺎ ﺍﺳﺘﻴﺤﺎﺵ ﳕﻮﺩﻳﺪ‬
‫ﻭ ﺳﺨﺮﻳ‪‬ﻪ ﻣﻴﻨﻤﺎﺋﻴﺪ‪ .‬ﻣﻦ ﺑﻌﺪ ﺩﻳﮕﺮ ﺑﺎ ﭘﺪﺭ ﻣﺬﺍﮐﺮﻩ ﻭ ﳎﺎﺩﻟﻪ ﻧﻨﻤﻮﺩ‪ .‬ﺧﻔ‪‬ﻴﹰﺎ ﺑﻪ ﺣﻀﺮﺕ ﺳﻴ‪‬ﺪ‬
‫ﻣﺮﺣﻮﻡ ﻣﮑﺎﺗﺒﻪ ﻣﻴﮑﺮﺩ ﻭ ﺩﺭ ﺣ ﹼﻞ ﻣﺴﺎﺋﻞ ﻣﻌﻀﻠﻪ ﺍﳍﻴ‪‬ﻪ ﳐﺎﺑﺮﻩ ﻣﻴﻨﻤﻮﺩ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺳﻴ‪‬ﺪ ﻣﺮﺣﻮﻡ‬
‫ﻟﻘﺐ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺑﺎﻭ ﺩﺍﺩﻧﺪ ﻭ ﻓﺮﻣﻮﺩﻧﺪ ﺑﻪ ﺣﻘﻴﻘﺖ ﻣﺴﺎﺋﻞ ﺷﻴﺦ ﻣﺮﺣﻮﻡ ﭘﻰ ﺑﺮﺩﻩ" )ﺻﺺ ‪-٢٩٤‬‬
‫‪ .(٢٩٢‬ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻣﻔﺼ‪‬ﻞﺗﺮﻳﻦ ﺷﺮﺣﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺧﺼﻮﺹ ﭼﮕﻮﻧﮕﻰ ﮔﺮﺍﻳﺶ‬
‫ﻃﺎﻫﺮﻩ ﺑﻪ ﻣﮑﺘﺐ ﺷﻴﺨﻴ‪‬ﻪ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ ﻭ ﻧﮕﺎﺭﻧﺪﻩ ﻋﲔ ﺑﻴﺎﻧﺎﺕ ﺭﺍ ﺩﺭﺝ ﳕﻮﺩ ﺗﺎ ﻫﻴﭻ ﻧﮑﺘﻪﺍﻯ‬
‫ﺍﺯ ﻗﻠﻢ ﻧﻴﺎﻓﺘﺪ‪ .‬ﺮﺣﺎﻝ ﺍﺯ ﺑﻴﺎﻥ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﮐﺘﺎﺏ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﭼﻨﲔ ﻣﺴﺘﻔﺎﺩ‬
‫ﻣﻴﺸﻮﺩ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﳘﺎﻥ ﺍﻭﺍﺋﻞ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﻣﻌﺎﺭﻑ ﺷﻴﺨﻰ ﺁﺷﻨﺎ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻗﻮﻟﻪ‪:‬‬
‫ﻼ ﳏﻤ‪‬ﺪ‪ ...‬ﻣﻨﻌﻘﺪ ﺷﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺍﺛﻨﺎ‬
‫"ﭘﺲ ﺍﺯ ﺗﮑﻤﻴﻞ ﺩﺭﻭﺱ ﺑﻌﻘﺪ ﻣﺰﺍﻭﺟﺖ ﻋﻤﻮﺯﺍﺩﻩ ﺧﻮﺩ ﻣ ﹼ‬
‫ﺱﺍﷲ ﺗﺮﺑﺘﻬﻤﺎ ﻣﻨﻬﻤﮏ ﺷﺪ ﻭ‬ ‫ﲟﻄﺎﻟﻌﻪ ﮐﺘﺐ ﺣﻀﺮﺕ ﺷﻴﺦ ﺍﺣﺴﺎﺋﻰ ﻭ ﺣﻀﺮﺕ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﻗﺪ ‪‬‬
‫ﳏﺒ‪‬ﺖ ﺁﻥ ﻃﺮﻳﻘﺖ ﺩﺭ ﻗﻠﺒﺶ ﺭﺍﺳﺦ ﮔﺸﺖ" )ﺹ‪ .(٩٢‬ﭼﻨﺎﻧﭽﻪ ﻧﻈﺮ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺭﺍ‬
‫ﺩﺭ ﻣﻮﺭﺩ ﺳﺎﻝ ﮔﺮﺍﻳﺶ ﻃﺎﻫﺮﻩ ﺑﻪ ﻣﮑﺘﺐ ﺷﻴﺨﻴ‪‬ﻪ )‪ ١٢٥٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ‪١٨٣٧‬ﻣﻴﻶﺩﻯ(‬
‫ﺻﻮﺍﺏ ﺑﺪﺍﻧﻴﻢ ﻧﻈﺮ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺑﺎﻳﺪ ﺗﻌﺪﻳﻞ ﮔﺮﺩﺩ‪ .‬ﺯﻳﺮﺍ ﺑﻌﻴﺪ ﺍﺳﺖ ﮐﻪ ﺷﺨﺺ ﻫﻮﺷﻴﺎﺭ‬
‫ﻭ ﻣﺸﺘﺎﻗﻰ ﭼﻮﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻴﺶ ﺍﺯ ﭘﻨﺞ ﺳﺎﻝ ﺁﺛﺎﺭ ﺷﻴﺦ ﻭ ﺳﻴ‪‬ﺪ ﺭﺍ ﻣﻄﺎﻟﻌﻪ ﳕﺎﻳﺪ ﻭ ﺳﭙﺲ ﺑﻪ‬
‫ﲨﺎﻋﺖ ﺷﻴﺨﻴ‪‬ﻪ ﺑﭙﻴﻮﻧﺪﺩ‪ .‬ﺷﺎﻳﺪ ‪‬ﺘﺮ ﺑﺎﺷﺪ ﺑﮕﻮﺋﻴﻢ ﻋﺒﺎﺭﺕ "ﺩﺭ ﺍﻳﻦ ﺍﺛﻨﺎﺀ ﲟﻄﺎﻟﻌﻪ ﮐﺘﺐ ﺣﻀﺮﺕ‬
‫ﺷﻴﺦ ﺍﺣﺴﺎﺋﻰ ﻭ ﺣﻀﺮﺕ ﺳﻴ‪‬ﺪ ﺭﺷﱴ" ﺩﺭ ﺑﻴﺎﻥ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﻧﺎﻇﺮ ﺑﻪ ﻣﻄﺎﻟﻌﺎﺕ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺩﺭ ﺑﺎﺏ ﻣﮑﺘﺐ ﺷﻴﺨﻴ‪‬ﻪ ﺑﻼﻓﺎﺻﻠﻪ ﭘﺲ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﻧﻴﺴﺖ‪.‬‬
‫ﺁﻧﭽﻪ ﻣﺴﻠﹼﻢ ﺍﺳﺖ ﻟﻘﺐ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺭﺍ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﱃﺍﻣﺮﺍﷲ ﻧﻴﺰ ﺑﺎﺳﺘﻨﺎﺩ‬
‫ﺯﻳﺮﺍ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﺪﻳﻦ ﻧﮑﺘﻪ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ (٣) .‬ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﭼﻨﺪ ﻣﻮﺿﻊ ﺍﺯ ﺁﺛﺎﺭﺷﺎﻥ ﺑﺪﻳﻦ ﻣﻮﺿﻮﻉ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪(٤) .‬‬
‫ﻋﻠﹼﺖ ﺗﺄﮐﻴﺪ ﻭ ﺗﺼﺮﻳﺢ ﺍﻳﻦ ﻧﮑﺘﻪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺮﺧﻰ ﮔﻔﺘﻪﺍﻧﺪ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﺑﺮﻏﺎﱏ ﭘﺪﺭ ﻃﺎﻫﺮﻩ‬
‫ﳘﻴﺸﻪ ﺍﻭ ﺭﺍ ﻗﺮ‪‬ﺓﻋﻴﲎ ﺧﻄﺎﺏ ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ‪ (٥) .‬ﻟﺬﺍ ﳑﮑﻦ ﺍﺳﺖ ﺍﻳﻦ ﺷﺒﻬﻪ ﭘﻴﺶ ﺁﻳﺪ ﮐﻪ‬
‫ﻣﻼﹼﺻﺎﱀ ﺑﻪ ﺩﺧﺘﺮ ﺧﻮﻳﺶ ﻟﻘﺐ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺳﺎﻟﻪﺍﻯ ﺩﺭ ﺍﺛﺒﺎﺕ ﻋﻘﺎﻳﺪ‬
‫ﺟﻨﺎﺑﺎﻥ ﺷﻴﺦ ﻭ ﺳﻴ‪‬ﺪ ﻧﻮﺷﺖ ﻭ ﲝﻀﻮﺭ ﺳﻴ‪‬ﺪ ﺍﺭﺳﺎﻝ ﺩﺍﺷﺖ‪ .‬ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﭘﺲ ﺍﺯ ﻣﻄﺎﻟﻌﻪ ﺁﻥ‬
‫ﺭﺳﺎﻟﻪ ﻧﺎﻣﻪﺍﻯ ﺩﺭ ﮐﻤﺎﻝ ﻟﻄﻒ ﻭ ﺭﻗﹼﺖ ﺑﻪ ﻃﺎﻫﺮﻩ ﻧﮕﺎﺷﺖ ﻭ ﺩﺭ ﺁﻏﺎﺯ ﻧﺎﻣﻪ ﺧﻄﺎﺏ ﺑﻪ ﻭﻯ‬
‫ﻧﻮﺷﺖ "ﻳﺎ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻭ ﺭﻭﺡ ﺍﻟﻔﻮﺃﺩ"‪ (٦) .‬ﺍﺯ ﺁﻥ ﭘﺲ ﺑﻮﺩ ﮐﻪ ﺑﺎﻧﻮ ﺍ ‪‬ﻡﺳﻠﻤﻪ ﺍﺑﺘﺪﺍﺀ ﺩﺭ ﲨﺎﻋﺖ‬
‫ﺷﻴﺨﻴ‪‬ﻪ ﻭ ﺳﭙﺲ ﻧﺰﺩ ﻋﻤﻮﻡ ﺑﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻣﺸﻬﻮﺭ ﮔﺸﺖ‪ (٧) .‬ﻭﺳﻴﻠﻪ ﺍﺭﺳﺎﻝ ﻭ ﻭﺻﻮﻝ ﻣﮑﺎﺗﻴﺐ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﻏﺎﻟﺒﹰﺎ ﺟﻨﺎﺏ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺑﺮﻏﺎﱏ‪ ،‬ﻋﻤﻮﻯ ﻃﺎﻫﺮﻩ‪ ،‬ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ‪(٨) .‬‬
‫ﺍﻣ‪‬ﺎ ﺍﻳﻨﮑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﻣﻼﻗﺎﺕ ﮐﺮﺩﻩ ﺍﺳﺖ ﻳﺎ ﺧﲑ ﻣﻮﺿﻮﻋﻰ‬
‫ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺩﻗﻴﻘﹰﺎ ﮐﺎﻭﻳﺪﻩ ﺷﻮﺩ‪ .‬ﺑﺮﺧﻰ ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﭘﺲ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺩﺭ‬
‫ﺳﺎﻝ ‪ ١٢٤٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﻣﻮﺍﻓﻖ ‪١٨٢٨‬ﻣﻴﻼﺩﻯ ﳘﺮﺍﻩ ﻭﻯ ﺑﻪ ﮐﺮﺑﻼ ﺭﻓﺘﻪ ﻭ ﺳﻴﺰﺩﻩ ﺳﺎﻝ ﺩﺭ‬
‫ﺁﳒﺎ ﻣﻘﻴﻢ ﺑﻮﺩﻩ ﺍﺳﺖ‪ (٩) .‬ﺑﺎ ﭘﺬﻳﺮﺵ ﺍﻳﻦ ﻧﻈﺮ ﺑﺎﻳﺪ ﺑﮕﻮﺋﻴﻢ ﮐﻪ ﻃﺎﻫﺮﻩ ﭘﻴﺶ ﺍﺯ ﺩﻭﺍﺯﺩﻩ ﺳﺎﻟﮕﻰ‬
‫ﺩﺭ ﻗﺰﻭﻳﻦ ﺑﻪ ﲨﺎﻋﺖ ﺷﻴﺨﻴ‪‬ﻪ ﭘﻴﻮﺳﺘﻪ ﺍﺳﺖ ﮐﻪ ﻣﻨﻄﻘﻰ ﺑﻨﻈﺮ ﳕﲑﺳﺪ‪ .‬ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ ﻃﺎﻫﺮﻩ ﺳﺎﳍﺎ‬
‫ﺑﻌﺪ ﺩﺭ ﮐﺮﺑﻼ ﺷﻴﺨﻰ ﮔﺸﺘﻪ ﺍﺳﺖ ﻧﻴﺰ ﺑﺎ ﺑﻴﺎﻥ ﺻﺮﻳﺢ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻣﻌﺎﺭﺿﺖ ﺩﺍﺭﺩ‪.‬‬
‫‪‬ﺮﺣﺎﻝ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻭﻗﺎﻳﻊ ﻧﮕﺎﺭﺍﻥ ﻣﻶﻗﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺭﺍ ﺩﺭ ﮐﺮﺑﻼ ﻗﻄﻌﻰ‬
‫ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ﮐﺘﺎﺏ " ﻗﺮ‪‬ﺓﺍﻟﻌﲔ" ﮐﻪ ﻭﺳﻴﻠﻪ ﺍﺯﻟﻴﺎﻥ ﻭ ﲟﻨﺎﺳﺒﺖ ﺻﺪﻣﲔ ﺳﺎﻝ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﭼﻨﲔ ﺁﻣﺪﻩ ﺍﺳﺖ‪)..." :‬ﻃﺎﻫﺮﻩ( ﺍﻭﺍﺧﺮ ﻋﻤﺮ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﺭﺍ ﺩﺭﮎ ﮐﺮﺩﻩ ﻭ‬
‫ﲞﻮﺷﻪ ﭼﻴﲎ ﺍﺯ ﺧﺮﻣﻦ ﻓﻀﺎﺋﻞ ﺁﻥ ﺍﺳﺘﺎﺩ ﭘﺮﺩﺍﺧﺖ ﻭ ﺍﺯ ﺟﺎﻧﺐ ﺳﻴ‪‬ﺪ ﺑﻪ ﻗ ‪‬ﺮﺓﺍﻟﻌﲔ ﻣﻠ ﹼﻘﺐ ﮔﺮﺩﻳﺪ ﻭ‬
‫ﭘﺲ ﺍﺯ ﺗﮑﻤﻴﻞ ﻣﻄﺎﻟﻌﺎﺕ ﺧﻮﺩ ﻭ ﺩﺭ ﮔﺬﺷﺖ ﺳﻴ‪‬ﺪ ﳎﻠﺲ ﺩﺭﺳﻰ ﺩﺭ ﮐﺮﺑﻼ ﺍﳚﺎﺩ ﳕﻮﺩﻩ ﻭ ﺑﺮﺍﻯ‬
‫ﻋﺪ‪‬ﻩ ﮐﺜﲑﻯ ﺍﺯ ﻃﻼﹼﺏ ﺍﺯ ﭘﺲ ﭘﺮﺩﻩ ﺗﺪﺭﻳﺲ ﻣﻴﮑﺮﺩ‪ .‬ﻭ ﺑﺎﻳﻦ ﺗﺮﺗﻴﺐ ﺁﻭﺍﺯﻩ ﻓﻀﻞ ﻭ ﺩﺍﻧﺸﺶ ﺩﺭ‬
‫ﮐﺮﺑﻼ ﻧﻴﺰ ﭘﻴﭽﻴﺪ" )ﺻﻔﺤﻪ ‪ .(٣‬ﻣﺆﻟﹼﻒ ﮐﺘﺎﺏ "ﻗ ‪‬ﺮﺓﺍﻟﻌﲔ" ﻋﺰﳝﺖ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪﮐﺮﺑﻼ ﻣﺪ‪‬ﺗﻰ‬
‫ﻼ ﻧﻘﻞ‬ ‫)ﻧﻪﻃﻮﻻﱏ( ﭘﺲ ﺍﺯ ﭘﻴﻮﺳﱳ ﺍﻭ ﺑﻪ ﲨﺎﻋﺖ ﺷﻴﺨﻴ‪‬ﻪ ﺩﺍﻧﺴﺘﻪ )ﺹ ‪ (٢‬ﻭ ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﻗﺒ ﹰ‬
‫ﮔﺮﺩﻳﺪ(ﺹ ‪ (٣‬ﺍﻳﻦ ﺳﻔﺮ ﺭﺍ ﺩﺭ "ﺍﻭﺍﺧﺮ ﻋﻤﺮ ﺳﻴ‪‬ﺪ ﺭﺷﱴ" ﺗﺼﺮﻳﺢ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻧﻴﮑﻼﻯ‬
‫ﻓﺮﺍﻧﺴﻮﻯ ﺩﺭ ﺑﺎﺏ ﻣﻼﻗﺎﺕ ﻃﺎﻫﺮﻩ ﻭ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﻣﻴﻨﻮﻳﺴﺪ‪)" :‬ﻃﺎﻫﺮﻩ( ﺑﻌﺪﻫﺎ ﺑﻪﮐﺮﺑﻼ ﻣﺴﺎﻓﺮﺕ‬
‫ﮐﺮﺩ ﻭ ﺩﺭ ﳎﺎﻟﺲ ﺩﺭﺱ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﺣﺎﺿﺮ ﻣﻴﺸﺪ ﻭ ﺑﺎ ﺗﻌﺸ‪‬ﻖ ﺍﻓﮑﺎﺭ ﺍﺳﺘﺎﺩ ﺭﺍ ﻗﺒﻮﻝ ﮐﺮﺩ"‬
‫ﻯ ﻧﻴﺰ ﳘﲔ ﻋﻘﻴﺪﻩ ﺭﺍ ﺩﺍﺭﺩ‪(١٠) .‬‬ ‫)ﺹ ‪ ٢٨٩‬ﺍﺯ ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ ﺗﺎﺭﻳﺦ ﻧﻴﮑﻼ(‪ .‬ﺩﮐﺘﺮ ﻋﻠ ‪‬ﻰ ﺍﻟﻮﺭﺩ ‪‬‬
‫ﻣﺆﻟﹼﻒ ﻟﻐﺖ ﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ ﻧﻴﺰ ﺫﻳﻞ " ﻃﺎﻫﺮﻩ" ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﮐﻪ ﻧﺎﻣﱪﺩﻩ ﺑﺎ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ‬
‫ﺩﺭ ﮐﺮﺑﻼ ﻣﻼﻗﺎﺕ ﮐﺮﺩﻩ ﺍﺳﺖ‪ (١١) .‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ ﺷﺮﺡ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ‪" :‬ﺍ ‪‬ﻡ‬
‫ﺳﻠﻤﻪ ﺧﺎﱎ ﺑﻌﺪ ﺍﺯ ﺍﻳﻨﮑﻪ ﺍﺯ ﲢﺼﻴﻞ ﻋﻠﻤﻰ ﮐﻪ ﺩﺭ ﻗﺰﻭﻳﻦ ﳑﮑﻦ ﺑﻮﺩﻩ ﻓﺎﺭﻍ ﻣﻴﺸﻮﺩ ﻗﻨﺎﻋﺖ ﺑﻪﺁﻥ‬
‫ﻼ ﻋﻠﯽ‬ ‫ﻧﻨﻤﻮﺩﻩ ﺑﺼﺪﺩ ﺭﻓﱳ ﮐﺮﺑﻼ ﻭ ﳒﻒ ﻭ ﺗﮑﻤﻴﻞ ﲢﺼﻴﻞ ﺩﺭ ﺁﳒﺎ ﻣﻴﺸﻮﺩ‪ .‬ﻋﻤ‪‬ﺶ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﻣﺮﺣﻮﻡ ﺑﻪﺍﻳﺸﺎﻥ ﻣﻴﮕﻮﻳﺪ ﺧﻮﺏ ﺍﺳﺖ ﲢﺼﻴﻞ ﻭ ﺗﮑﻤﻴﻞ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮐﺮﺑﻼ ﺩﺭ ﳏﻀﺮ ﺟﻨﺎﺏ‬
‫ﺣﺎﺟﻰ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺷﻬﲑ ﺭﺷﱴ ﻗﺮﺍﺭ ﺑﺪﻫﻴﺪ ﮐﻪ ﳑﺘﺎﺯ ﺍﺳﺖ ﺩﺭ ﻣﻴﺎﻥ ﻋﻠﻤﺎﺀ‪ .‬ﺍ ‪‬ﻡ ﺳﻠﻤﻪ ﺧﺎﱎ‬
‫ﭼﻨﺪﺍﻥ ﺍﳘﻴ‪‬ﺖ ﻧﺪﺍﺩﻩ ﺑﺪﻭﹰﺍ ﺑﺎ ﻋﻠﻤﺎﻯ ﺑﺰﺭﮔﻰ ﮐﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺑﻮﺩﻩﺍﻧﺪ ﻣﻼﻗﺎﺕ ﻭ ﺭﺳﻴﺪﮔﻰ‬
‫ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﺍﺧﲑﹰﺍ ﲞﺪﻣﺖ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﻣﲑﺳﺪ ﻭ ﺣﺎﻻﺕ ﻭ ﻣﻌﻠﻮﻣﺎﺕ ﺍﻭ ﺭﺍ ﻣﻦ ﮐ ﹼﻞ ﺍﳉﻬﺎﺕ ﳑﺘﺎﺯ‬
‫ﺩﻳﺪﻩ ﲢﺼﻴﻞ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺧﺪﻣﺖ ﺍﻳﺸﺎﻥ ﻗﺮﺍﺭ ﻣﻴﺪﻫﺪ‪ .‬ﺩﺭ ﺿﻤﻦ ﲢﺼﻴﻞ ﻧﻈﺮ ﺑﺬﻫﻦ ﻭ ﺫﮐﺎﺀ ﻭ‬
‫ﺣﺪ‪‬ﺕ ﺑﺼﲑﺕ ﻭ ﻓﻄﺎﻧﺖ ﻭ ﺩﻫﺎﺋﻰ ﮐﻪ ﺩﺍﺷﺘﻪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﺧﻄﺎﺑﺎﺕ ﺧﻮﺩ ﻗ ‪‬ﺮﺓﺍﻟﻌﲔ‬
‫ﺧﻄﺎﺏ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﻭ ﺑﻪﻗ ‪‬ﺮﺓﺍﻟﻌﲔ ﻣﻠﻘﹼﺒﻪ ﻣﻴﺸﻮﻧﺪ‪ .‬ﺑﻌﺪ ﺍﺯ ﲢﺼﻴﻞ ﻭ ﺗﮑﻤﻴﻞ‪ ،‬ﺣﲔ ﻣﺮﺍﺟﻌﺖ ﻭ‬
‫ﺍﻣﺘﺤﺎﻥ ﻭﻗﱴ ﮐﻪ ﻋﻠﻤﺎﺀ ﺍﻭﺭﺍﻕ ﻭ ﺍﺟﻮﺑﻪ ﺍﻣﺘﺤﺎﻧﻴ‪‬ﻪ ﺍﻭ ﺭﺍ ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﺎﻳﻨﺪ ﻣﻴﮕﻮﻳﻨﺪ ﻫﺮ ﭼﻨﺪ‬
 ‫ﺍﳊ ‪‬ﻖ ﻭ ﺍﻻﻧﺼﺎﻑ ﺩﺭ ﻣﻘﺎﻡ ﻋﻠﻢ ﻭ ﻓﻀﻞ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺍﻋﻠﻢ ﻭ ﺍﻓﻘﻪ ﻫﺴﺘﻴﺪ ﻭﻟﮑﻦ ﻣﺮﺳﻮﻡ ﻧﻴﺴﺖ‬
‫ﮐﻪ ﺑﻄﺎﻳﻔﻪ ﺍﻧﺎﺛﻴ‪‬ﻪ ﺍﺟﺎﺯﻩ ﺍﺟﺘﻬﺎﺩ ﺩﺍﺩﻩ ﺷﻮﺩ‪ .‬ﺧﻼﺻﻪ ﺑﻌﺪ ﺍﺯ ﻣﺮﺍﺟﻌﺖ‪ ،‬ﺍ ‪‬ﻡﺳﻠﻤﻪﺧﺎﱎ ﻣﻠﻘﹼﺒﻪ ﺑﻪ‬
‫ﻼ ﺗﻘﻰ ‪ ...‬ﺗﺰﻭﻳﺞ ﻣﻴﻨﻤﺎﻳﻨﺪ‪ ...‬ﺗﺎ‬
‫ﻼ ﳏ ‪‬ﻤﺪ ﺍﻣﺎﻡ ﲨﻌﻪ ﭘﺴﺮ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﻗ ‪‬ﺮﺓﺍﻟﻌﲔ ﺭﺍ ﺑﻪ ﭘﺴﺮ ﻋﻤ‪‬ﺶ ﻣ ﹼ‬
‫ﺍﻳﻨﮑﻪ ﻗﺮﻳﺐ ﺑﻪ ﺳﻨﻪ ﺳﺘ‪‬ﲔ ﺛﺎﻧﻴﹰﺎ ﺍﻳﻦ ﺩﻭ ﺧﻮﺍﻫﺮ ﺑﺰﻳﺎﺭﺕ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ ﻣﺸﺮ‪‬ﻑ ﻣﻴﺸﻮﻧﺪ ﻭ ﻏﺎﻟﺒﹰﺎ‬
‫ﻣﻨﺰﻟﺸﺎﻥ ﺩﺭ ﺑﻴﺖ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﻋﻠﻴﻪﺳﻼﻡﺍﷲ ﺑﻮﺩﻩ ﻭ ﺭﺗﻖ ﻭ ﻓﺘﻖ ﺍﻣﻮﺭ ﺑﻴﺖ‬
‫ﺑﺎﺟﺎﺯﻩ ﺻﺎﺣﺐ ﺑﻴﺖ ﺑﻴﺸﺘﺮ ﺑﺎ ﺟﻨﺎﺏ ﻗ ‪‬ﺮﺓﺍﻟﻌﲔ ﺑﻮﺩﻩ‪ .‬ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺩﺭ ﺍﻳﻦ ﺑﲔ ﺻﻌﻮﺩ ﺑﻌﺎﱂ ﺑﻘﺎﺀ‬
‫ﻣﻴﻨﻤﺎﻳﻨﺪ"‪ (١٢) .‬ﺩﺍﻧﺸﻤﻨﺪ ﺭﲪﺎﱏ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﻇﻬﻮﺭ ﺍﳊﻖ ﺿﻤﻦ‬
‫ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﻗﻮﻝ ﺟﻨﺎﺏ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﺟﻮﺍﺩ ﻋﻤﻮﺟﺎﻥ ﻓﺮﻫﺎﺩﻯ ﻧﻘﻞ ﻣﻴﮑﻨﺪ ﮐﻪ‪:‬‬
‫"ﺟﻨﺎﺏ ﻃﺎﺀ) ﻃﺎﻫﺮﻩ( ﻳﮑﻰ ﺩﺭ ﺯﻣﺎﻥ ﺳﻴ‪‬ﺪ ﲜﻬﺖ ﲢﺼﻴﻞ ﺑﻪﮐﺮﺑﻼ ﺗﺸﺮﻳﻒ ﺑﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ‬
‫ﻣﺮﺍﺟﻌﺖ ﳕﻮﺩﻧﺪ ﺛﺎﻧﻴﹰﺎ ﺩﺭ ﻋﺘﺒﺎﺕ ﺑﻮﺩﻧﺪ ﮐﻪ ﺳﻴ‪‬ﺪ ﺻﻌﻮﺩ ﻓﺮﻣﻮﺩ‪ .‬ﭼﻨﺪ ﻣﺎﻩ ﺑﻌﺪ ﺍﺯ ﺻﻌﻮﺩ ﺳﻴ‪‬ﺪ ﺍﻣﺮ‬
‫ﺣﻀﺮﺕ ﻧﻘﻄﻪ ﺍﺷﺘﻬﺎﺭ ﭘﻴﺪﺍ ﳕﻮﺩ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﻋﺘﺒﺎﺕ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﻭﺍﻗﻌﻪ ﳏﺮ‪‬ﻡ ﺑﻌﺪﹰﺍ‬
‫ﺍﺗ‪‬ﻔﺎﻕ ﺍﻓﺘﺎﺩ" ) ﺯﻳﺮﻧﻮﻳﺲ ﺹ ‪ .(٣١٢‬ﺟﻨﺎﺏ ﳏﻤ‪‬ﺪﻋﻠﯽ ﻣﻠﮏ ﺧﺴﺮﻭﻯ ﻧﻴﺰ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﺗﺎﺭﻳﺦ‬
‫ﺷﻬﺪﺍﻯ ﺍﻣﺮ‪ ،‬ﺻﻔﺤﻪ )‪ (١٣٤‬ﺑﺎﺳﺘﻨﺎﺩ ﻗﻮﻝ ﻋﻤﻮﺟﺎﻥ ﻓﺮﻫﺎﺩﻯ ﺑﻪ ﺳﻔﺮ ﳔﺴﺖ ﻃﺎﻫﺮﻩ ﺑﻪ ﮐﺮﺑﻼ‬
‫ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺩﺭ ﻣﱳ ﮐﺘﺎﺏ ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‬
‫ﺫﮐﺮﻯ ﺍﺯ ﺳﻔﺮ ﳔﺴﺘﲔ ﻃﺎﻫﺮﻩ ﺑﻪ ﮐﺮﺑﻼ ﻧﮑﺮﺩﻩﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﮐﺸﻒﺍﻟﻐﻄﺎﺀ ﻣﻴﻨﻮﻳﺴﺪ‪ ":‬ﺍ ‪‬ﻡﺳﻠﻤﻪ ﲞﺎﻧﻪ ﭘﺪﺭ ﺭﺟﻌﺖ ﳕﻮﺩ ﻭ ﺍﺯ ﭘﺪﺭ ﺍﺫﻥ ﺗﻮﺟ‪‬ﻪ ﺑﻪﮐﺮﺑﻼ ﻭ‬
‫ﺗﮑﻤﻴﻞ ﺩﺭﻭﺱ ﺧﻮﺩ ﻃﻠﺒﻴﺪ ﻭ ﺩﺭ ﮐﺮﺑﻼ ﺣﻮﺯﻩ ﺩﺭﺳﻰ ﺗﺸﮑﻴﻞ ﳕﻮﺩ ﻭ ﺣﻀﺮﺕ ﺳﻴ‪‬ﺪ ﺭﺷﱴ‬
‫ﻗﺪ‪‬ﺱﺍﷲ ﺗﺮﺑﺘﺔ ﮐﺘﺒﹰﺎ ﻭ ﻟﺴﺎﻧﹰﺎ ﺍﻭ ﺭﺍ ﺑﻪﻟﻘﺐ ﻗ ‪‬ﺮﺓﺍﻟﻌﲔ ﳐﺎﻃﺐ ﺳﺎﺧﺖ ﻭ ﺍﻭ ﺑﺎﻳﻦ ﻟﻘﺐ ﻣﺸﺘﻬﺮ ﺷﺪ"‬
‫)ﺹ‪ .(٩٣‬ﺮﺣﺎﻝ ﻏﺎﻟﺐ ﻭﻗﺎﻳﻊﻧﮕﺎﺭﺍﻥ ﺑﺘﺼﺮﻳﺢ ﻳﺎ ﺑﺘﻠﻮﻳﺢ ﺑﻪ ﻣﻼﻗﺎﺕ ﻃﺎﻫﺮﻩ ﻭ ﺳﻴ‪‬ﺪﺭﺷﱴ ﺩﺭ‬
‫ﮐﺮﺑﻼ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ ﺿﻤﻦ ﺗﻮﺻﻴﻒ ﮐﻤﺎﻻﺕ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺩﺭ ﻓﻨﻮﻥ ﺷﺘ‪‬ﻰ ﻣﺎﻫﺮﻩ ﺑﻮﺩ ﻭ ﺩﺭ ﻧﻄﻖ ﻭ ﺑﻴﺎﻥ ﳏﻴ‪‬ﺮ ﻋﻘﻮﻝ ﻭ ﺍﻓﮑﺎﺭ‬
‫ﻓﺤﻮﻝ ﺍﺳﺎﺗﺬﻩ‪ .‬ﺩﺭ ﺗﻔﺴﲑ ﻭ ﺣﺪﻳﺚ‪ ،‬ﮐﺘﺎﺏ ﻣﺒﲔ ﺑﻮﺩ ﻭ ﺩﺭ ﻣﻄﺎﻟﺐ ﺷﻴﺦ ﺟﻠﻴﻞ ﺍﺣﺴﺎﺋﻰ ﺁﻳﺖ‬
‫ﻋﻈﻴﻢ‪ .‬ﺩﺭ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ ﺍﻗﺘﺒﺎﺱ ﻣﺴﺎﺋﻞ ﺍﳍﻲ ﺍﺯ ﻣﺼﺒﺎﺡ ﮐﺎﻇﻤﻰ ﮐﺮﺩﻩ" )ﺹ ‪ .(٣٢‬ﺍﺯ‬
‫ﻋﺒﺎﺭﺕ ﺍﺧﲑ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﻧﻈﺮ ﻏﺎﻟﺐ ﻭﻗﺎﻳﻊﻧﮕﺎﺭﺍﻥ ﺷﺎﻳﺪ ﺍﻳﻨﮕﻮﻧﻪ ﺍﺳﺘﻨﺒﺎﻁ ﺷﻮﺩ ﮐﻪ‬
‫ﻃﺎﻫﺮﻩ ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﮐﺮﺑﻼ ﺩﺭ ﳏﻀﺮ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﺗﻠﻤ‪‬ﺬ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻟﮑﻦ ﭘﺲ ﺍﺯ ﻣﺮﺍﺟﻌﻪ‬
‫ﱃﺍﻣﺮﺍﷲ ﻭ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﳏﺮﺯ ﻣﻴﺸﻮﺩ‬
‫ﺑﻪ ﺩﻳﮕﺮ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻭ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲟﻼﻗﺎﺕ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﻧﺎﺋﻞ ﻧﮕﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺗﺼﺮﻳﺢ ﻣﻴﮑﻨﺪ ﮐﻪ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻫﻨﮕﺎﻣﻰ ﺑﻪ ﮐﺮﺑﻼ ﺭﺳﻴﺪ ﮐﻪ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﺩﺭ ﮔﺬﺷﺘﻪ ﺑﻮﺩ‪ (١٣) .‬ﻧﻈﺮ ﻧﺒﻴﻞ‬
‫ﺯﺭﻧﺪﻯ ﲝﻘﻴﻘﺖ ﻣﻄﺎﺑﻖ ﺍﺳﺖ ﺑﺎ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺁﳒﺎ ﮐﻪ ﺿﻤﻦ‬
‫ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﻃﺎﻫﺮﻩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺑﺎﺭﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲜﻮﺵ ﻭ ﺧﺮﻭﺵ ﺁﻣﺪ ﻭ ﲜﻬﺖ ﺗﺸﺮ‪‬ﻑ‬
‫ﲝﻀﻮﺭ ﺣﺎﺟﻰ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﮐﺮﺑﻼ ﳕﻮﺩ ﻭﻟﯽ ﻗﺒﻞ ﺍﺯ ﻭﺻﻮﻝ ﺑﻪ ﺩﻩ ﺭﻭﺯ ﭘﻴﺶ‬
‫ﺣﻀﺮﺕ ﺳﻴ‪‬ﺪ ﺻﻌﻮﺩ ﲟﻸ ﺍﻋﻠﻰ ﳕﻮﺩ‪ .‬ﳍﺬﺍ ﻣﻼﻗﺎﺕ ﲢﻘﹼﻖ ﻧﻴﺎﻓﺖ" )ﺹ‪ .(٢٩٤‬ﻋﺒﺎﺭﺕ "ﳍﺬﺍ‬
‫ﱃﺍﻣﺮﺍﷲ‪ ،‬ﺍﺯ ﻋﺒﺎﺭﺕ ﻣﺬﮐﻮﺭ‪(١٤) ،‬‬‫ﻣﻼﻗﺎﺕ ﲢﻘﹼﻖ ﻧﻴﺎﻓﺖ" ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺗﺮﲨﻪ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﲝﻘﻴﻘﺖ ﮔﻮﻳﺎﻯ ﺁﻧﺴﺖ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﻫﻴﭽﮕﺎﻩ ﻣﻼﻗﺎﺕ ﻧﮑﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻋﺒﺎﺭﺕ "ﺑﺎﺭﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲜﻮﺵ ﻭ ﺧﺮﻭﺵ ﺁﻣﺪ" ﻧﻴﺰ ﻣﲑﺳﺎﻧﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺑﺮﺍﻯ ﳔﺴﺘﲔ‬
‫ﻼ ﺳﻴﺰﺩﻩ ﺳﺎﻝ ﺩﺭﮐﺮﺑﻼ ﺩﺭ ﳏﻀﺮ ﺳﻴ‪‬ﺪ ﺍﻓﺘﺨﺎﺭ‬ ‫ﺑﺎﺭﻋﺎﺯﻡ ﻣﻼﻗﺎﺕ ﺳﻴ‪‬ﺪ ﺑﻮﺩﻩ ﻧﻪ ﺁﻧﮑﻪ ﻗﺒ ﹰ‬
‫ﺗﻠﻤ‪‬ﺬﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲟﻼﻗﺎﺕ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﻧﺎﺋﻞ ﮔﺸﺘﻪ ﺑﻮﺩ ﻳﻘﻴﻨﹰﺎ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺿﻤﻦ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺍﻭ ﺩﺭ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ﺗﺼﺮﻳﺢ ﻣﻴﻔﺮﻣﻮﺩ‪ .‬ﺑﻪ ﺳﻔﺮ ﳔﺴﺖ ﻃﺎﻫﺮﻩ ﺑﻪ‬
‫ﱃﺍﻣﺮﺍﷲ ﻧﻴﺰ ﺩﺭ ﮐﺘﺎﺏ ‪ God Pasees By‬ﻭ‬ ‫ﮐﺮﺑﻼ ﺣﺘ‪‬ﻰ ﺍﺷﺎﺭﻩ ﻧﻔﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺣﻮﺍﺷﻰ ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﺫﮐﺮﻯ ﻧﻔﺮﻣﻮﺩﻩ ﻭ ﭼﻨﺎﻧﮑﻪ ﺷﻴﻮﻩ‬
‫ﻣﺒﺎﺭﮎ ﺑﻮﺩﻩ ﺣ ‪‬ﺪﺍﻗ ﹼﻞ ﻗﻮﻝ ﺗﺎﺭﻳﺦ ﻧﮕﺎﺭﻯ ﺭﺍ ﻧﻘﻞ ﻧﮑﺮﺩﻩﺍﻧﺪ‪ .‬ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺁﻧﭽﻪ ﻣﻌﺮﻭﺽ ﺁﻣﺪ ﻣﺮﺍﺩ‬
‫ﺍﺯ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ "ﺩﺭ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ ﺍﻗﺘﺒﺎﺱ ﻣﺴﺎﺋﻞ ﺍﳍﻲ ﺍﺯ ﻣﺼﺒﺎﺡ ﮐﺎﻇﻤﻰ ﮐﺮﺩﻩ"‬
‫ﺑﺎﻳﺪ ﺍﺻﻮ ﹰﻻ ﺍﺳﺘﻔﺎﺩﻩ ﻃﺎﻫﺮﻩ ﺍﺯ ﺁﺛﺎﺭ ﮐﺜﲑ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﺧﺼﻮﺻﹰﺎ ﺩﺭ ﮐﺮﺑﻼ ﺑﺎﺷﺪ ﮐﻪ ﻫﻨﻮﺯ‬
‫ﻏﺎﻟﺒﹰﺎ ﺑﻄﺒﻊ ﻧﺮﺳﻴﺪﻩ ﻭ ﺩﺭ ﻗﺰﻭﻳﻦ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻧﺎﻣﱪﺩﻩ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﮑﺘﻪ ﺍﺯ ﮐﺘﺎﺏ ﺟﻨﺎﺏ‬
‫ﻣﺎﺭﺛﺎ ﺭﻭﺕ ﻧﻴﺰ ﲞﻮﰉ ﻣﺴﺘﻔﺎﺩ ﻣﻴﺸﻮﺩ‪ (١٥) .‬ﺮﺣﺎﻝ ﺭﺍﻩ ﺑﺮﺍﻯ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺁﺗﻰ ﺑﺎﺯ ﺍﺳﺖ ﻭ‬
‫ﭼﻨﺎﻧﭽﻪ ﻣﺪﺍﺭﮎ ﻗﺎﻃﻌﻰ ﺩﺭ ﺑﺎﺏ ﺳﻔﺮ ﳔﺴﺖ ﻃﺎﻫﺮﻩ ﺑﻪ ﮐﺮﺑﻼ ﻭ ﻣﻼﻗﺎﺕ ﺑﺎ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ‬
‫ﺭﺷﱴ ﭘﻴﺪﺍ ﳕﺎﻳﻨﺪ ﻗﻮﻝ ﭘﮋﻭﻫﻨﺪﻩ ﺣﺎﺿﺮ ﺑﺎﻳﺪ ﺗﻌﺪﻳﻞ ﺷﻮﺩ‪ .‬ﻭﻟﮑﻦ ﳎﺪﺩﹰﺍ ﺗﺄﮐﻴﺪ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻣﮑﺎﻥ‬
‫ﺻﺤ‪‬ﺖ ﺭﻭﺍﻳﺖ ﺳﻔﺮ ﳔﺴﺖ ﻃﺎﻫﺮﻩ ﺑﻪ ﮐﺮﺑﻼ ﻧﺰﺩﻳﮏ ﺑﻪ ﺻﻔﺮ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺍﮔﺮ ﻃﺎﻫﺮﻩ ﺳﺎﳍﺎ ﺩﺭ‬
‫ﮐﺮﺑﻼ ﺍﻗﺎﻣﺖ ﺩﺍﺷﺘﻪ ﻭ ﺍﺯ ﳏﻀﺮ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴﻨﻤﻮﺩﻩ ﺑﺎﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺑﻪ ﺣﻀﻮﺭ ﺣﻀﺮﺕ‬
‫ﺑﺎﺏ ﻧﻴﺰ ﺭﺳﻴﺪﻩ ﭼﻨﺎﻧﮑﻪ ﺑﺮﺧﻰ ﺍﺯ ﻧﻮﻳﺴﺘﺪﮔﺎﻥ ﺍﻳﻦ ﮔﻤﺎﻥ ﮐﺮﺩﻩﺍﻧﺪ‪ (١٦) .‬ﺍﻣ‪‬ﺎ ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ‬
‫ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﻣﻼﻗﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺗﺄﺋﻴﺪ ﻧﮑﺮﺩﻩﺍﻧﺪ ﻭ ﺑﻴﺎﻥ ﺣﻀﺮﺕ‬
‫ﱃﺍﻣﺮﺍﷲ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺻﺮﻳﺢ ﺍﺳﺖ‪(١٧) .‬‬
‫ﻭﹼ‬
‫ﺯﻳﺮ ﻧﻮﻳﺲ ﲞﺶ ﭘﻨﺠﻢ‬
‫ﮔﺮﺍﻳﺶ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻣﮑﺘﺐ ﺷﻴﺨﻴ‪‬ﻪ‬
‫‪ -١‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺗﺎﺭﻳﺦ ﻭ ﻋﻘﺎﻳﺪ ﺷﻴﺨﻴ‪‬ﻪ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ "ﺣﻀﺮﺕ‬
‫ﺑﺎﺏ" ﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ‪ ،‬ﺻﺺ ‪ ١٠٤-١٣٣‬ﻭ ﻣﻨﺎﺑﻊ ﻣﺬﮐﻮﺭﻩ ﻣﺮﺑﻮﻃﻪ ﺩﺭ ﺁﻥ‪.‬‬
‫‪ -٢‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.٣١٢‬‬
‫‪ -٣‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺹ ‪.٣٩٤‬‬
‫‪ -٤‬ﺍﺯﲨﻠﻪ ﺩﺭ ﮐﺘﺎﺏ ‪) God Passes By‬ﺹ ‪ (٧‬ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬
‫‪"And Surnamed Qurratul-Ayn( Solace of the eyes ) by Siyyid Kazem her‬‬
‫"‪Teacher.‬‬
‫ﻭ ﻣﻠﻘﹼﺐ ﺑﻪ ﻗ ‪‬ﺮﺓﺍﻟﻌﲔ )ﺁﺭﺍﻣﺶ ﭼﺸﻢ( ﻭﺳﻴﻠﻪ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﻣﻌﻠﻤ‪‬ﺶ )ﻣﻔﺎﺩ ﺑﻴﺎﻥ ﺣﻀﺮﺕ‬
‫ﱃﺍﻣﺮﺍﷲ(‪.‬‬
‫ﻭﹼ‬
‫‪ -٥‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.٣١١‬‬
‫‪ -٦‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺹ ‪.٧٠‬‬
‫‪ -٧‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﻣﻮﺿﻮﻉ ﺭﺳﺎﻟﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪ ﺗﻮﺻﻴﻪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ‬
‫ﺭﺷﱴ ﺍﺛﺒﺎﺕ ﻋﻈﻤﺖ ﻭ ﻋﺼﻤﺖ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﺗﺼﺮﻳﺢ ﻣﻴﮑﻨﺪ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ‬
‫ﺳﻮﻡ‪ ،‬ﺹ ‪.٣١٢‬‬
‫‪ -٨‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ "ﻃﺎﻫﺮﻩ"ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎ ﺭﻭﺕ‪ ،‬ﺹ ‪.٥٤‬‬
‫‪ -٩‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Amanat. Resurrection and Renewal. p. 279.‬‬
‫‪ -١٠‬ﳌﻌﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﺺ ‪.١٥٣-١٥٤‬‬
‫‪ -١١‬ﺟﻠﺪ ﺳﻰ ﻭ ﺩﻭﻡ‪ ،‬ﺹ ‪.١٠٩‬‬
 ‫‪ -١٢‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺻﺺ ‪.٣٤٤-٣٤٦‬‬
‫‪ -١٣‬ﻣﻄﺎﻟﻊ ﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪.٢٦٠-٢٦١‬‬
‫‪ .Dawn Breakers -١٤‬ﺯﻳﺮ ﻧﻮﻳﺲ ﴰﺎﺭﻩ ‪ ٢‬ﺍﺯ ﺻﻔﺤﻪ ‪ .٨١‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﺣﻀﺮﺕ‬
‫ﱃﺍﻣﺮﺍﷲ ﮐﻪ ﲝﻘﻴﻘﺖ ﺗﺮﲨﻪ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺍﺳﺖ ﺍﻳﻦ ﺍﺳﺖ‪:‬‬
‫ﻭﹼ‬
‫‪From Qazvin she left for Karbala hoping meet Siyyid Kazim, but arrived too‬‬
‫‪late, the Siyyid having passed away ten days before her arrival.‬‬
‫‪ -١٥‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ " ﻃﺎﻫﺮﻩ" ﺹ ‪.٥٦‬‬
‫‪ -١٦‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪ :‬ﻧﺎﻃﻖ ﳘﺎ‪ .‬ﺍﻳﺮﺍﻥ ﺩﺭ ﺭﺍﻩ ﻳﺎﰉ ﻓﺮﻫﻨﮕﻰ‪ .‬ﺹ ‪ .٦٣‬ﻋﲔ ﻋﺒﺎﺭﺕ‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﭼﻨﲔ ﺍﺳﺖ‪ " :‬ﭼﻪ ﺑﺴﺎ ﺑﺎﺏ ﻭ ﻃﺎﻫﺮﻩ‪ ،‬ﻗ ‪‬ﺮﺓﺍﻟﻌﲔ‪ ،‬ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺩﻳﺪﻩ‬
‫ﺑﺎﺷﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺣﺘ‪‬ﻰ ﻣﻴﺘﻮﺍﻥ ﻳﻘﲔ ﺩﺍﺷﺖ"‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﻧﻮﻳﺴﻨﺪﻩ ﻣﺬﮐﻮﺭ ﺑﺎﺷﺘﺒﺎﻩ ﺑﺴﮑﻮﻧﺖ‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺳﺎﻝ ‪ ١٨٤٣‬ﺩﺭ ﺑﻴﺖ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﱃﺍﻣﺮﺍﷲ ﺩﺭ ﺧﺼﻮﺹ ﻋﺪﻡ ﻣﻶﻗﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬ ‫‪ -١٧‬ﻋﲔ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫‪" . . . who, unlike her fellow-disciples, never attained the presence of the Bab‬‬
‫) ‪" ( God Passes By p. 7.‬‬
‫ﲞﺶ ﺷﺸﻢ‬
‫ﺳﻔﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﮐﺮﺑﻼ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭘﺲ ﺍﺯ ﭘﺬﻳﺮﺵ ﺁﺭﻣﺎﻬﻧﺎﻯ ﻣﮑﺘﺐ ﺷﻴﺨﻰ ﺷﺐ ﻭ ﺭﻭﺯ ﲟﻄﺎﻟﻌﻪ ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﺷﻴﺦ‬
‫ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﻭ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﻣﺸﻐﻮﻝ ﮔﺸﺖ ﻭ ﺩﺭ ﺍﻧﺪﮎ ﺯﻣﺎﻥ ﺑﺮ ﻣﻌﺎﺭﻑ‬
‫ﻣﮑﺘﺐ ﻣﺬﮐﻮﺭ ﺗﺴﻠﹼﻂ ﻳﺎﻓﺖ‪ .‬ﻣﮑﺎﺗﺒﺎﺕ ﻧﺎﻣﱪﺩﻩ ﺑﺎ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﻭ ﺗﺸﻮﻳﻘﺎﺕ ﻣﺴﺘﻤ ‪‬ﺮ ﺳﻴ‪‬ﺪ‬
‫ﻭ ﻧﻴﺰ ﺟﻨﺎﺏ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺑﺮﻏﺎﱏ‪ ،‬ﻋﻤﻮﻯ ﻃﺎﻫﺮﻩ‪ ،‬ﺍﻭ ﺭﺍ ﲜﻮﺵ ﻭ ﺧﺮﻭﺵ ﺁﻭﺭﺩ ﻭ ﺁﻫﻨﮓ‬
‫ﻣﻼﻗﺎﺕ ﻣﺮﺷﺪ ﻭ ﺍﺳﺘﺎﺩ ﺧﻮﺩ ﳕﻮﺩ‪ .‬ﺩﺭ ﺁﻥ ﺍﻭﻗﺎﺕ ﻣﺮﺿﻴ‪‬ﻪ ﺧﻮﺍﻫﺮ ﻃﺎﻫﺮﻩ ﻭ ﺷﻮﻫﺮﺵ ﺟﻨﺎﺏ‬
‫ﻼ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ‪ ،‬ﮐﻪ ﻫﺮ ﺩﻭ‬‫ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ‪ ،‬ﭘﺴﺮ ﺩﺍﺋﻰ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﻓﺮﺯﻧﺪ ﻣ ﹼ‬
‫ﺷﻴﺨﻰ ﺑﻮﺩﻧﺪ ﻗﺼﺪ ﻋﺰﳝﺖ ﺑﻪ ﮐﺮﺑﻼ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻟﺬﺍ ﻃﺎﻫﺮﻩ ﺍﻏﺘﻨﺎﻡ ﻓﺮﺻﺖ ﮐﺮﺩﻩ ﺗﺼﻤﻴﻢ ﺑﻪ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺳﭙﺮﺩ ﻭ ﻋﺎﺯﻡ‬ ‫ﳘﺮﺍﻫﻰ ﺑﺎ ﺁﻧﺎﻥ ﮔﺮﻓﺖ‪ .‬ﺑﺎ ﺍﺫﻥ ﭘﺪﺭ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺷﻮﻫﺮﺵ ﻣ ﹼ‬
‫ﮐﺮﺑﻼ ﮔﺮﺩﻳﺪ)‪ ١٢٥٩‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮﺑﺎ ‪١٨٤٣‬ﻣﻴﻼﺩﻯ(‪ .‬ﻃﺎﻫﺮﻩ ﺩﻩ ﺭﻭﺯ ﭘﺲ ﺍﺯ ﺻﻌﻮﺩ‬
‫ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﺑﻪ ﮐﺮﺑﻼ ﻭﺭﻭﺩ ﳕﻮﺩ‪ .‬ﻫﻨﮕﺎﻣﻪﺍﻯ ﺑﻮﺩ‪ .‬ﺍﺻﺤﺎﺏ ﺳﻴ‪‬ﺪ ﺩﺭ ﻋﺰﺍﻯ ﺩﺭ‬
‫ﮔﺬﺷﺖ ﺍﺳﺘﺎﺩ ﺧﻮﻳﺶ ﻭﺍﻗﻌﹰﺎ ﺩﺍﻏﺪﺍﺭ ﺑﻮﺩﻧﺪ‪ .‬ﺗﲎ ﭼﻨﺪ ﺍﺯ ﺍﺻﺤﺎﺏ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﻧﻴﺰ ﺑﺎ ﺍﻳﻦ‬
‫ﺍﻧﺪﻳﺸﻪ ﮐﻪ ﺭﻳﺎﺳﱴ ﺑﺮﺍﻯ ﺧﻮﻳﺶ ﻓﺮﺍﻫﻢ ﳕﺎﻳﻨﺪ ﺩﻋﻮﻯ ﻭﺻﺎﻳﺖ ﺳﻴ‪‬ﺪ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻣﲑﺯﺍ ﳏﻴﻂ ﮐﺮﻣﺎﱏ‬
‫ﻣﺪ‪‬ﻋﻰ ﻧﻈﺎﺭﺕ ﺑﺮ ﺍﻣﻮﺍﻝ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﭘﺲ ﺍﺯ ﺩﺭ ﮔﺬﺷﺖ ﺁﻥ ﺟﻨﺎﺏ ﺑﻮﺩ‪ (١).‬ﻭﻯ ﻣﺮﺩﻯ ﺑﺴﻴﺎﺭ‬
‫ﺑﺎﺭﻳﮏ ﻭ ﰉ ﺍﻧﺪﺍﺯﻩ ﺑﻠﻨﺪ ﺑﻮﺩ‪ .‬ﻣﺪ‪‬ﺗﻰ ﺩﺍﻋﻴﻪ ﺭﻫﱪﻯ ﺷﻴﺨﻴ‪‬ﻪ ﻭ ﻭﺻﺎﻳﺖ ﺳﻴ‪‬ﺪ ﺩﺍﺷﺖ ﻭﻟﯽ ﺳﺮﺍﳒﺎﻡ‬
‫ﺑﻪ ﺣﺎﺝ ﳏﻤ‪‬ﺪ ﮐﺮﱘ ﺧﺎﻥ ﮐﺮﻣﺎﱏ ﭘﻴﻮﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﻣﮑﹼﻪ ﺍﻣﺮ ﺟﺪﻳﺪ ﺭﺍ ﺑﻪ ﻣﲑﺯﺍ ﳏﻴﻂ‬
‫ﺍﺑﻼﻍ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺻﺤﻴﻔﻪ ﺑﲔ ﺍﳊﺮﻣﲔ ﺻﺎﺩﺭ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﭘﺎﺳﺦ ﭘﺮﺳﺸﻬﺎﻯ ﺍﻭﺳﺖ‪.‬‬
‫ﻧﺎﻣﱪﺩﻩ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺑﻄﻮﻥ )ﻓﺎﺻﻠﻪ ﻣﻴﺎﻥ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﲨﺎﻝﺍ‪‬ﻰ ﺩﺭ ﺑﺎﻍ‬
‫ﺭﺿﻮﺍﻥ( ﺑﻪ ﺗﻈﺎﻫﺮ ﺍﻗﺪﺍﻡ ﺑﻪ ﺗﻼﰱ ﻣﺎﻓﺎﺕ ﻭ ﻗﺼﺪ ﺗﺸﺮ‪‬ﻑ ﲝﻀﻮﺭ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﳕﻮﺩ ﻭﻟﮑﻦ‬
‫ﺑﻨﻮﻋﻰ ﮐﻪ ﺍﻭ ﻣﻴﺨﻮﺍﺳﺖ ﺩﺭ ﺳﺎﺣﺖ ﻣﺒﺎﺭﮎ ﻣﻘﺒﻮﻝ ﻧﮕﺸﺖ ﻭ ﺍﺟﺎﺯﻩ ﺗﺸﺮ‪‬ﻑ ﻧﺪﺍﺩﻧﺪ ﻭ ﻣﲑﺯﺍ‬
‫ﳏﻴﻂ ﭼﻨﺪﻯ ﺑﻌﺪ ﺩﺭ ﻬﻧﺎﻳﺖ ﺧﺴﺮﺍﻥ ﺩﺭ ﮔﺬﺷﺖ‪ .‬ﻣﲑﺯﺍ ﺣﺴﻦ ﮔﻮﻫﺮ ﻧﻴﺰ ﺑﮕﻔﺘﻪ ﺍﺑﻦ ﮐﺮﺑﻼﺋﻰ‬
‫)ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﺍﻭﻟﻴ‪‬ﻪ( ﻣﺪ‪‬ﻋﻰ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﺳﻮﻯ ﺳﻴ‪‬ﺪ ﺑﺮﺍﻯ ﺍﺟﺮﺍﻯ ﻭﺻﻴ‪‬ﺖ ﻧﺎﻣﻪ ﺍﻭ ﻣﻨﺼﻮﺏ ﮔﺮﺩﻳﺪﻩ‬
‫ﺍﺳﺖ‪ (٢) .‬ﻣﲑﺯﺍ ﺣﺴﻦ ﻣﺮﺩﻯ ﺑﺴﻴﺎﺭ ﻓﺮﺑﻪ ﺑﻮﺩ ﻭ ﺑﺎ ﺁﻧﮑﻪ ﻣﻴﺪﺍﻧﺴﺖ ﺷﺨﺺ ﻇﺎﻫﺮ ﭘﺲ ﺍﺯ‬
‫ﺳﻴ‪‬ﺪﺭﺷﱴ ﺑﺎﻳﺪ ﺍﺯ ﻋﻴﻮﺏ ﺟﺴﻤﺎﱏ ﻣﱪ‪‬ﺍ ﺑﺎﺷﺪ )ﺑﺘﺼﺮﻳﺢ ﺧﻮﺩ ﺳﻴ‪‬ﺪ( ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﺩ‪‬ﻋﺎﻯ‬
‫ﺟﺎﻧﺸﻴﲎ ﺳﻴ‪‬ﺪ ﻧﻴﺰ ﺩﺍﺷﺖ‪ .‬ﺑﺎﺳﺘﻨﺎﺩ ﻧﻮﺷﺘﻪ ﺍﺑﻦ ﮐﺮﺑﻼﺋﻰ )‪ (٣‬ﺩﺭ ﺳﺎﻝ ‪ ١٢٦٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬
‫)‪١٨٤٧‬ﻣﻴﻼﺩﻯ( ﻫﻨﻮﺯ ﺩﻭ ﺗﻦ ﺍﺯ ﻋﻠﻤﺎﺀ ﺷﻴﺨﻰ‪ ،‬ﺷﻴﺦ ﺍﲪﺪ ﻣﺸﮑﻮﺭ ﳒﻔﻰ ﻭ ﺷﻴﺦ ﺭﺍﺿﻰ ﻗﺼﲑ‬
‫ﻶ‬
‫ﻼ ﺣﺴﲔ ﺑﺸﺮﻭﺋﻰ ﺑﺎ ﻣﲑﺯﺍ ﳏﻴﻂ ﮐﺮﻣﺎﱏ ﻭ ﻣ ّ‬‫ﺍﺯ ﺗﺎﺑﻌﺎﻥ ﻣﲑﺯﺍ ﺣﺴﻦ ﮔﻮﻫﺮ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﺣﺴﻦ ﮔﻮﻫﺮ ﻣﺬﺍﮐﺮﺍﺕ ﻣﻔﺼ‪‬ﻞ ﳕﻮﺩ ﻭ ﻧﺼﺎﻳﺢ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﺭﺍ ﺑﻴﺎﺩ ﺁﻧﺎﻥ ﺁﻭﺭﺩ ﻭ ﺍﺯ‬
‫ﻧﺎﻣﱪﺩﮔﺎﻥ ﺧﻮﺍﺳﺖ ﮐﻪ ﳘﺮﺍﻩ ﻭﻯ ﺑﺮﺍﻯ ﻳﺎﻓﱳ ﺣﻀﺮﺕ ﻣﻮﻋﻮﺩ ﻋﺎﺯﻡ ﺳﻔﺮ ﺷﻮﻧﺪ ﻭﻟﮑﻦ ﻫﺮ ﺩﻭ‬
‫ﺍﻣﺘﻨﺎﻉ ﳕﻮﺩﻧﺪ ﻭ ﻋﺎﻗﺒﺖ ﺑﺎ ﮐﻤﺎﻝ ﺧﺴﺮﺍﻥ ﺍﺯ ﺟﻬﺎﻥ ﭼﺸﻢ ﺑﺮﺑﺴﺘﻨﺪ‪ .‬ﺯﻭﺟﻪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ‬
‫ﻼ ﺷﲑﺍﺯﻯ ﺑﻮﺩ‪ ،‬ﺧﻴﻠﯽ ﺯﻭﺩ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺭﺍﺩﺕ ﮐﺎﻣﻞ ﻳﺎﻓﺖ ﻭ ﺧﺎﻧﻪ ﻭ‬ ‫ﺭﺷﱴ‪ ،‬ﮐﻪ ﺍﺻ ﹰ‬
‫ﮐﺘﺎﲞﺎﻧﻪ ﺳﻴ‪‬ﺪ ﻣﺮﺣﻮﻡ ﻳﻌﲎ ﺩﻳﻮﺍﻥ ﺍﻟﺮ‪‬ﺷﱴ )‪ (٤‬ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻭﻯ ﮔﺬﺍﺷﺖ‪ (٥) .‬ﻃﺎﻫﺮﻩ ﺩﺭ‬
‫ﺧﺎﻧﻪ ﺳﻴ‪‬ﺪ ﻣﺴﺘﻘ ‪‬ﺮ ﮔﺸﺖ ﻭ ﺑﺴﺎﻁ ﺗﺪﺭﻳﺲ ﺁﺭﺍﺳﺖ‪ .‬ﺣﻮﺯﻩ ﺩﺭﺱ ﻃﺎﻫﺮﻩ ﺑﻮﺟﻮﺩ ﮔﺮﻭﻫﻰ ﺍﺯ‬
‫ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺧﺼﻮﺻﹰﺎ ﺑﺰﺭﮔﺎﻥ ﻋﻠﻤﺎﺀ ﻋﺮﺍﻕ ﻭ ﺍﻳﺮﺍﻥ ﻣﺰﻳ‪‬ﻦ ﮔﺸﺖ ﮐﻪ ﺍﺯ ﻣﻴﺎﻥ ﺁﻧﺎﻥ ﺷﻴﺦ‬
‫ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﺑﻐﺪﺍﺩﻯ‪ ،‬ﺷﻴﺦ ﺻﺎﱀ ﮐﺮﳝﻰ‪ ،‬ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺍﲪﺪ ﻳﺰﺩﻯ‪ ،‬ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﺑﺎﻳﮑﺎﱏ‪ (٦)،‬ﺷﻴﺦ‬
‫ﻼ ﺍﺑﺮﺍﻫﻴﻢ ﳏﻼﹼﺗﻰ ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪ (٧) .‬ﻏﺎﻟﺐ ﺍﻳﻦ ﻧﻔﻮﺱ ﮐﻪ ﺑﻪ ﻭﻓﻮﺭ‬‫ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ ﻭ ﻣ ﹼ‬
‫ﻋﻠﻢ ﻭ ﺗﻘﻮﻯ ﺷﻬﺮﺕ ﺩﺍﺷﺘﻨﺪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﻧﻘﻄﻪ ﻋﻠﻤﻴ‪‬ﻪ ﺍﳍﻴ‪‬ﻪ ﭘﺲ ﺍﺯ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﺩﺍﻧﺴﺘﻪ ﻭ‬
‫ﺍﻃﺎﻋﺘﺶ ﺭﺍ ﻓﺮﺽ ﴰﺮﺩﻧﺪ‪.‬‬
‫ﺟﻨﺎﺏ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﺑﻐﺪﺍﺩﻯ ﺍﺯ ﻋﻠﻤﺎﺀ ﺷﻴﻌﻰ ﺍﺛﻨﺎﻋﺸﺮﻯ ﻭ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﺑﺮﺟﺴﺘﻪ ﺟﻨﺎﺏ‬
‫ﻼ ﻋﻠﯽ‬‫ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﻭ ﳕﺎﻳﻨﺪﻩ ﺍﻭ ﺩﺭ ﺟﺎﻣﻌﻪ ﺷﻴﺨﻰ ﺑﻐﺪﺍﺩ ﺑﻮﺩ‪ .‬ﻫﻨﮕﺎﻡ ﻣﺴﺠﻮﻧﻴ‪‬ﺖ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﺑﺴﻄﺎﻣﻰ ﺩﺭ ﺯﻧﺪﺍﻥ ﺑﻐﺪﺍﺩ ﭼﻨﺪ ﺑﺎﺭ ﲝﻀﻮﺭ ﻭﻯ ﺭﺳﻴﺪ ﻭ ﺑﺎﻣﺮ ﺑﺪﻳﻊ ﻣﺆﻣﻦ ﮔﺸﺖ ﻭ ﻣﺎ ﺑﻪ‬
‫ﻼ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩﺍﱘ ﻭ ﺩﺭ ﺻﻔﺤﺎﺕ ﺑﻌﺪ ﻧﻴﺰ ﺍﺷﺎﺭﻩ‬
‫ﺍﺣﻮﺍﻝ ﻭﻯ ﻭ ﻓﺮﺯﻧﺪﺵ ﺁﻗﺎﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﻗﺒ ﹰ‬
‫ﺧﻮﺍﻫﻴﻢ ﳕﻮﺩ‪ .‬ﺟﻨﺎﺏ ﺷﻴﺦ ﺻﺎﱀ ﮐﺮﳝﻰ ﻧﻴﺰ ﺑﺸﺮﺣﻰ ﮐﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺩﺭ ﻭﺍﻗﻌﻪ ﻗﺘﻞ ﻋﻤﻮﻯ‬
‫ﻃﺎﻫﺮﻩ ﺩﺭ ﻣﻈﺎ ﹼﻥ ﺍﺗ‪‬ﻬﺎﻡ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﺑﺪﻭﻥ ﮔﻨﺎﻩ ﻣﻘﺘﻮﻝ ﻭ ﺷﻬﻴﺪ ﮔﺸﺖ‪ .‬ﻭ ﻣﺎ ﺷﺮﺡ ﺷﻬﺎﺩﺕ‬
‫ﻼ ﻋﺮﺏ ﺑﻮﺩ ﻭ ﻭﺳﻴﻠﻪ‬‫ﺁﻥ ﻣﻈﻠﻮﻡ ﺭﺍ ﺩﺭ ﺻﻔﺤﺎﺕ ﺁﻳﻨﺪﻩ ﺑﻴﺎﻥ ﺧﻮﺍﻫﻴﻢ ﳕﻮﺩ‪ .‬ﺷﻴﺦ ﺻﺎﱀ ﺍﺻ ﹰ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻓﺎﺋﺰ ﺑﺎﳝﺎﻥ ﮔﺸﺖ‪ .‬ﺟﻨﺎﺏ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺍﲪﺪ ﻳﺰﺩﻯ ﺍﺯ ﻓﻀﻼﺀ ﺷﻴﺨﻰ ﻭ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ‬
‫ﻼ ﻋﻠﯽ ﺑﺴﻄﺎﻣﻰ ﻓﺎﺋﺰ ﺑﺎﳝﺎﻥ ﮔﺸﺖ‪ .‬ﻧﺎﻣﱪﺩﻩ‬
‫ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﺑﻮﺩ ﻭ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﺑﺎﺗ‪‬ﻔﺎﻕ ﻓﺮﺯﻧﺪ ﺧﺮﺩﺳﺎﻟﺶ ﭼﻨﺪ ﺳﺎﻝ ﺑﻌﺪ ﺩﺭ ﺣﻮﺍﺩﺙ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﺑﺸﻬﺎﺩﺕ ﺭﺳﻴﺪ‪ .‬ﻭ ﻣﺎ ﺑﻪ‬
‫ﺍﺣﻮﺍﻝ ﺳﻴ‪‬ﺪ ﺍﲪﺪ ﺩﺭ ﻣﻮﺍﺿﻊ ﺩﻳﮕﺮ ﺍﻳﻦ ﭘﮋﻭﻫﺶ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ‪ .‬ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺣﺴﲔ‬
‫ﮐﺎﺗﺐ ﻳﺰﺩﻯ‪ ،‬ﻣﻠﻘﹼﺐ ﺑﻪ ﻋﺰﻳﺰ‪ ،‬ﻓﺮﺯﻧﺪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺍﲪﺪ ﺍﺳﺖ‪ .‬ﺍﺟﺪﺍﺩ ﺟﻨﺎﺏ ﺷﻴﺦ ﺳﻠﻄﺎﻥ‬
‫ﮐﺮﺑﻼﺋﻰ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ ﺑﺰﺭﮔﺎﻥ ﮐﺮﺑﻼ ﺑﻮﺩﻧﺪ‪ .‬ﻧﺎﻣﱪﺩﻩ ﻧﻴﺰ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺯﻣﺎﻥ ﺧﻮﺩ ﻭ ﺍﺯ‬
‫ﺷﺎﮔﺮﺩﺍﻥ ﻓﺪﺍﮐﺎﺭ ﻭ ﻣﻘﺮ‪‬ﺏ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﮐﺎﻇﻢ ﺭﺷﱴ ﺑﻮﺩ ﻭ ﺩﺭ ﮐﺮﺑﻼ ﻣﮋﺩﻩ ﻇﻬﻮﺭ ﺍﺯ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺷﻨﻴﺪ ﻭ ﻣﺆﻣﻦ ﮔﺸﺖ‪ .‬ﺩﺧﺘﺮ ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﺑﻌﺪﹰﺍ ﺣﺮﻡ ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﻣﻮﺳﻰ ﮐﻠﻴﻢ ﺑﺮﺍﺩﺭ‬
‫ﲨﺎﻝﺍﻗﺪﺱﺍ‪‬ﻰ ﮔﺮﺩﻳﺪ‪ .‬ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﻼ ﺍﺑﺮﺍﻫﻴﻢ ﳏﻼﹼﺗﻰ ﻧﻴﺰ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﺷﻴﺦ ﻭ ﺳﻴ‪‬ﺪ ﺑﻮﺩ ﻭ ﻭﺳﻴﻠﻪ‬
‫ﺟﻨﺎﺏ ﻣﻼﹼﻋﻠﯽ ﺑﺴﻄﺎﻣﻰ ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﺆﻣﻦ ﮔﺸﺖ ﻭ ﭼﻨﺪ ﺳﺎﻝ ﺑﻌﺪ ﺩﺭ ﺣﺎﺩﺛﻪ ﻗﺘﻞ ﻋﻤﻮﻯ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺣﺴﲔ ﺑﺸﺮﻭﺋﻰ‪ ،‬ﻣﻌﺮﻭﻑ ﺩﺭ ﺗﺎﺭﻳﺦ‬ ‫ﻃﺎﻫﺮﻩ ﺑﺸﻬﺎﺩﺕ ﺭﺳﻴﺪ‪ .‬ﺑﺎﻭﺭﻭﺩ ﺟﻨﺎﺏ ﺁﺧﻮﻧﺪ ﻣ ﹼ‬
‫ﻼ ﺣﺴﲔ‪ (٨) ،‬ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﺑﺮﺟﺴﺘﻪ ﻭ ﺷﺠﺎﻉ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﺑﻪ‬ ‫ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺑﻪ ﻣ ﹼ‬
‫ﮐﺮﺑﻼ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻣﻄﺮﺡ ﮔﺸﺖ ﮐﻪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺩﺭ ﺍﻭﺍﺧﺮ ﺣﻴﺎﺕ ﺩﺭ ﺧﺼﻮﺹ ﺟﺎﻧﺸﲔ‬
‫ﺧﻮﺩ ﻭ ﺍﺻﻮ ﹰﻻ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ ﭼﻪ ﻓﺮﻣﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺷﺎﮔﺮﺩﺍﻥ ﳐﻠﺺ ﻭ ﺑﺎ ﻭﻓﺎﻯ ﺳﻴ‪‬ﺪ ﳘﮕﻰ‬
‫ﻣﺬﮐﻮﺭ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺑﺎﺭﻫﺎ ﺗﻮﺻﻴﻪ ﻓﺮﻣﻮﺩ ﮐﻪ ﭘﺲ ﺍﺯ ﺻﻌﻮﺩﺵ ﺩﺭ ﺍﻃﺮﺍﻑ ﭘﺮﺍﮐﻨﺪﻩ‬
‫ﻼ ﺣﺴﲔ ﺧﻄﺎﺏ ﺑﻪ ﺷﺎﮔﺮﺩﺍﻥ‬ ‫ﮔﺮﺩﻧﺪ ﻭ ﺩﺭ ﺟﺴﺘﺠﻮﻯ ﻣﻮﻋﻮﺩ ﻋﻈﻴﻢ ﺗﻼﺵ ﳕﺎﻳﻨﺪ‪ .‬ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﻼ‬
‫ﺳﻴ‪‬ﺪ ﻓﺮﻣﻮﺩ ﭘﺲ ﭼﺮﺍ ﳘﮕﻰ ﺩﺭ ﮐﺮﺑﻼ ﻣﺎﻧﺪﻩﺍﻳﺪ ﻭ ﺗﺎ ﮐﻨﻮﻥ ﭘﺮﺍﮐﻨﺪﻩ ﻧﮕﺸﺘﻪﺍﻳﺪ‪ .‬ﻫﺸﺪﺍﺭ ﻣ ﹼ‬
‫ﺣﺴﲔ ﳘﻪ ﺭﺍ ‪‬ﻴﺠﺎﻥ ﺁﻭﺭﺩ ﻭ ﻏﺎﻟﺐ ﺷﺎﮔﺮﺩﺍﻥ ﺳﻴ‪‬ﺪ ﺑﺮﺍﻯ ﻳﺎﻓﱳ ﻣﻮﻋﻮﺩ ﻋﺎﺯﻡ ﺩﻳﺎﺭ ﺩﻳﮕﺮ‬
‫ﮔﺸﺘﻨﺪ‪.‬‬
‫ﺯﻳﺮ ﻧﻮﻳﺲ ﲞﺶ ﺷﺸﻢ‬
‫ﺳﻔﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﮐﺮﺑﻼ‬
‫‪ -١‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺭﺳﺎﻟﻪ ﺍﺑﻦ ﮐﺮﺑﻼﺋﻰ ) ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ( ﺹ‬
‫‪.٥١٠‬‬
‫‪ -٢‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ -٣‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٥٠٨‬‬
‫‪ -٤‬ﺩﻳﻮﺍﻥ ﺍﻟﺮ‪‬ﺷﱴ ﺳﺎﳍﺎ ﺑﺮ ﻗﺮﺍﺭ ﺑﻮﺩ ﺗﺎ ﺁﻧﮑﻪ ﭘﺲ ﺍﺯ ﻗﺘﻞ ﺳﻴ‪‬ﺪ ﻗﺎﺳﻢ ﻧﻮﻩ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ‬
‫ﺭﺷﱴ ﺩﺭ ﺳﺎﻝ ‪ ١٣٦٠‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٩٤١‬ﻣﻴﻼﺩﻯ( ﻣﻨﺤ ﹼﻞ ﮔﺮﺩﻳﺪ‪.‬‬
‫‪ -٥‬ﺧﺎﱎ ﺩﮐﺘﺮ ﻬﻧﺎﻝ ﲡﺪ‪‬ﺩ ﺩﺭ ﮐﺘﺎﺏ " ﺁﻟﺒﻮﻡ ﺁﺧﺮﻳﻦ ﻣﻌﺠﺰﺍﺕ ‪Le Dernier Album Des‬‬
‫‪ "Miracles‬ﺑﻪ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ " ﮔﻮﻫﺮ" ﺧﻮﺍﻫﺮ ﺯﺍﺩﻩ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﻣﻴﭙﺮﺩﺍﺯﺩ ﮐﻪ ﺩﺭ‬
‫ﮐﺮﺑﻼ ﭘﺮﻭﺍﻧﻪ ﻭﺍﺭ ﺩﺭ ﺣﻮﻝ ﻭﺟﻮﺩ ﻃﺎﻫﺮﻩ ﻣﻴﮕﺮﺩﻳﺪﻩ ﻭ ﺑﻌﺪﹰﺍ ﺑﻪ ﺍﻣﺮ ﺟﺪﻳﺪ ﻣﺆﻣﻦ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﺆﻟﹼﻒ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﮔﻮﻫﺮ ﺑﺎ ﻃﺎﻫﺮﻩ ﺑﻪ ﺍﻳﺮﺍﻥ ﻧﻴﺰ ﺭﻓﺘﻪ ﻭ ﺷﺎﻫﺪ ﺣﻮﺍﺩﺙ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺑﻮﺩﻩ ﻭ‬
‫ﻫﻨﮕﺎﻣﻰ ﮐﻪ ﺍﻭ ﺭﺍ ﺑﺮﺍﻯ ﺍﻋﺪﺍﻡ ﻣﻰ ﺑﺮﺩﻩﺍﻧﺪ ﻭﺳﻴﻠﻪ ﺍﻋﻮﺍﻥ ﻳﮑﻰ ﺍﺯ ﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﳒﺎﺕ ﻳﺎﻓﺘﻪ ﻭﻟﯽ‬
‫ﭘﺲ ﺍﺯ ﻭﺍﻗﻌﻪ ﺭﻣﻰ ﺷﺎﻩ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺯﻧﺪﺍﱏ ﺷﺪﻩ ﻭ ﳎﺪ‪‬ﺩﹰﺍ ﻭﺳﻴﻠﻪ ﺷﺎﻫﺰﺍﺩﻩ ﺭﻫﺎ ﮔﺸﺘﻪ ﻭ ﺑﻪ‬
‫ﮐﺮﺑﻼ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﺁﳒﺎ ﺑﺮ ﺍﺛﺮ ﺍﺑﺘﻶﺀ ﺑﻪ ﻭﺑﺎ ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻧﻮﺷﺘﻪ ﺧﺎﱎ‬
‫ﺑﺎﻫﺮﻩ ﺭﺍﺳﺦ ﺩﺭ ﻧﺸﺮﻳ‪‬ﻪ ﭘﻴﺎﻡ ‪‬ﺎﺋﻰ ﴰﺎﺭﻩ ‪ ،١٩٥‬ﻓﻮﺭﻳﻪ ‪ ،١٩٩٦‬ﺻﺺ ‪.٥٣-٥٥‬‬
‫‪ -٦‬ﺍﻫﻞ "ﺑﺎﻳﮏ " ﺍﺯ ﻗﺮﺍﺀ ﺗﺮﺑﺖ ﺣﻴﺪﺭﻳ‪‬ﻪ‪.‬‬
 ‫‪ -٧‬ﮔﻠﭙﺎﻳﮕﺎﱏ ﺍﺑﻮﺍﻟﻔﻀﻞ‪ .‬ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ‪ .‬ﺹ ‪.٩٣‬‬
‫‪ -٨‬ﺑﺮﺍﻯﺁﮔﺎﻫﻰ ﺍﺯﺍﺣﻮﺍﻝﺟﻨﺎﺏﻣﻼﹼﺣﺴﲔﺑﺸﺮﻭﺋﻰ ﺍﺯﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﻼ ﺣﺴﲔ ‪ ،‬ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﺭﻭﺡ ﺍﷲ ﻣﻬﺮﺍﲞﺎﱏ‪.‬‬
‫ﺍﻟﻒ ‪ -‬ﻣ ﹼ‬
‫ﺏ ‪ -‬ﮐﺘﺎﺏ " ﺣﻀﺮﺕ ﺑﺎﺏ" ﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ‪ ،‬ﺻﺺ ‪.٤٦٥-٤٧٠‬‬
 ‫ﲞﺶ ﻫﻔﺘﻢ‬
‫ﺍﳝﺎﻥﺟﻨﺎﺏﻃﺎﻫﺮﻩﻭﻗﻴﺎﻡﺑﺎﻧﺘﺸﺎﺭﺍﻣﺮﺑﺪﻳﻊ‬
‫ﺑﺮﺧﻰ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﻗﺮﺍﺋﻦ ﻭ ﺍﻣﺎﺭﺍﺕ ﻣﻮﺟﻮﺩ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺷﺮﻳﻒ ﻭ‬
‫ﺭﻭﺍﻳﺎﺕ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﻭ ﺍﺋﻤ‪‬ﻪ ﺍﻃﻬﺎﺭ ﻭ ﺍﺷﺎﺭﺕ ﺧﻮﺩ ﺳﻴ‪‬ﺪ ﺑﺮﺍﻯ ﻳﺎﻓﱳ ﻣﻮﻋﻮﺩ ﻋﺎﺯﻡ ﺍﻗﻠﻴﻢ ﻓﺎﺭﺱ‬
‫ﮔﺸﺘﻨﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺷﺮﻳﻒ ﮐﻪ ﺑﻪ ﺍﻗﻠﻴﻢ ﻭ ﻣﺮﺩﻡ ﻓﺎﺭﺱ ﺍﺷﺎﺭﺕ ﺩﺍﺭﺩ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﺯﻳﺮ‬
‫ﺍﺳﺖ‪" :‬ﻭ ﺍﻥ ﺗﺘﻮﻟﹼﻮﺍ ﻳﺴﺘﺒﺪﻝ ﻗﻮﻣﹰﺎ ﻏﲑﮐﻢ ﹼﰒ ﻳﮑﻮﻧﻮﺍ ﺍﻣﺜﺎﻟﮑﻢ"‪ (١) .‬ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺧﻄﺎﺏ ﺑﻪ‬
‫ﺍﻋﺮﺍﺏ ﺍﺯ ﻣﺴﻠﻤﲔ ﻣﻴﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺍﮔﺮ ﺭﻭﻯ ﺑﮕﺮﺩﺍﻧﻴﺪ ﻳﻌﲎ ﺍﺯ ﺣ ‪‬ﻖ ﺍﻋﺮﺍﺽ ﮐﻨﻴﺪ ﻭ ﻳﺎ ﺁﻥ‬
‫ﭼﻨﺎﻧﮑﻪ ﺑﺎﻳﺪ ﻭﺷﺎﻳﺪ ﺍﺣﮑﺎﻡ ﺍﳍﻲ ﺭﺍ ﲟﻨﺼﻪ ﻋﻤﻞ ﻧﺮﺳﺎﻧﻴﺪ ﺧﺪﺍﻭﻧﺪ ﻗﻮﻡ ﺩﻳﮕﺮﻯ ﺭﺍ ﺟﺎﻳﮕﺰﻳﻦ ﴰﺎ‬
‫ﺧﻮﺍﻫﺪ ﳕﻮﺩ ﻭ ﺁﻬﻧﺎ ﭼﻮﻥ ﴰﺎ ﺻﺎﺣﺐ ﺷﺮﻳﻌﺖ ﻣﺴﺘﻘﻠﹼﻪ ﺧﻮﺍﻫﻨﺪ ﮔﺸﺖ‪ .‬ﳘﻪ ﻣﻔﺴ‪‬ﺮﺍﻥ ﺍﺳﻼﻣﻰ‬
‫ﻣﺮﺍﺩ ﺍﺯ "ﻗﻮﻡ ﺩﻳﮕﺮ" ﺭﺍ ﻣﺮﺩﻡ ﻓﺎﺭﺱ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺯﻳﺮﺍ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﭘﺲ ﺍﺯ ﻧﺰﻭﻝ ﺍﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ‬
‫ﺩﺭ ﭘﺎﺳﺦ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺯ"ﻗﻮﻡ ﺩﻳﮕﺮ" ﺳﻮﺃﻝ ﳕﻮﺩﻧﺪ ﺑﻪ ﺳﻠﻤﺎﻥ ﻓﺎﺭﺳﻰ ﺍﺷﺎﺭﻩ ﳕﻮﺩﻩ ﻓﺮﻣﻮﺩﻧﺪ ﻣﺮﺍﺩ‬
‫ﻗﻮﻡ ﺍﻳﻦ ﻣﺮﺩﻧﺪ‪ (٢) .‬ﺭﻭﺍﻳﺎﺕ ﭼﻨﺪﻯ ﺩﺭ ﮐﺘﺐ ﺣﺪﻳﺚ ﺩﺭ ﺑﺎﺏ ﺗﻮﻟﹼﺪ ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﺩﺭ ﻓﺎﺭﺱ‬
‫ﻣﻼﺣﻈﻪ ﻣﻴﮕﺮﺩﺩ ﮐﻪ ﺍﺷﻬﺮ ﺁﻬﻧﺎ ﺭﻭﺍﻳﺖ ")ﻭﻗﻴﻞ( ﻳﻮﻟﺪ ﰱ ﺍﻟﻔﺮﺱ" ﺍﺳﺖ‪) (٣) .‬ﮔﻔﺘﻪ ﺷﺪﻩ ﮐﻪ‬
‫ﻗﺎﺋﻢ ﺩﺭ ﻓﺎﺭﺱ ﻣﺘﻮﻟﹼﺪ ﻣﻴﺸﻮﺩ(‪.‬‬
‫ﻼ ﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ ﭘﺴﺮ ﺩﺍﺋﻰ ﻭ ﺷﻮﻫﺮ‬ ‫ﺍﺯ ﲨﻠﻪ ﻧﻔﻮﺳﻰ ﮐﻪ ﺭﺍﻫﻰ ﻓﺎﺭﺱ ﮔﺮﺩﻳﺪﻧﺪ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﺧﻮﺍﻫﺮ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﮐﻪ ﻋﺎﺯﻡ ﺷﲑﺍﺯ ﮔﺸﺖ ﺗﺎ ﺷﺎﻳﺪ ﺭﺍﺋﺤﻪ ﻣﻌﻄﺮ‪‬ﻩ ﲟﺸﺎﻣﺶ ﺭﺳﺪ ﻭ ﲝﻀﻮﺭ‬
‫ﻣﻮﻋﻮﺩ ﻋﺎﳌﻴﺎﻥ ﺷﺮﻓﻴﺎﺏ ﺷﻮﺩ‪ .‬ﻃﺎﻫﺮﻩ ﺳﺨﺖ ﺑﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺍﻋﺘﻤﺎﺩ ﺩﺍﺷﺖ ﻭ ﻣﻄﻤﺌﻦ ﺑﻮﺩ ﮐﻪ‬
‫ﻭﻯ ﺑﺎ ﻬﻧﺎﻳﺖ ﺧﻠﻮﺹ ﺩﺭ ﭘﻰ ﳏﺒﻮﺏ ﺧﻮﻳﺶ ﺍﺳﺖ ﻭ ﻋﻮﺍﻣﻞ ﻓﺮﻳﺒﺎﻯ ﺟﻬﺎﻥ ﺧﺎﮎ ﺍﻭ ﺭﺍ ﺍﺯ‬
‫ﻼ‬
‫ﻣﻘﺼﺪ ﺷﺮﻳﻔﺶ ﺑﺎﺯ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﻟﺬﺍ ﻋﺮﻳﻀﻪﺍﻯ ﲝﻀﻮﺭ ﻣﻮﻋﻮﺩ ﺗﻘﺪﱘ ﳕﻮﺩ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﻣ ﹼ‬
‫ﳏﻤ‪‬ﺪﻋﻠﯽ ﺳﭙﺮﺩ ﺗﺎ ﭼﻮﻥ ﺑﻪ ﳏﻀﺮ ﺷﺮﻳﻒ ﺻﺎﺣﺐﺍﻟﺰ‪‬ﻣﺎﻥ ﺷﺮﻓﻴﺎﺏ ﺷﻮﺩ ﺑﺴﺎﺣﺖ ﻣﺒﺎﺭﮐﺶ‬
‫ﻼ ﺣﺴﲔ ﺑﺸﺮﻭﺋﻰ ﲝﻀﻮﺭ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ‬ ‫ﻼ ﳏﻤ‪‬ﺪﻋﻠﯽ ﺑﻪ ﺷﲑﺍﺯ ﺭﻓﺖ ﻭ ﻭﺳﻴﻠﻪ ﻣ ﹼ‬‫ﺩﻫﺪ‪ .‬ﻣ ﹼ‬
‫ﺑﺎﺏ ﺷﺮﻓﻴﺎﺏ ﮔﺮﺩﻳﺪ ﻭ ﺍﻓﺘﺨﺎﺭ ﺍﳝﺎﻥ ﻳﺎﻓﺖ‪ .‬ﻫﻨﻮﺯ ﺍﺯ ﺗﺎﺭﻳﺦ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﻭ ﻣﺎﻩ‬
‫ﻧﮕﺬﺷﺘﻪ ﺑﻮﺩ ﮐﻪ ﻋﺮﻳﻀﻪ ﻃﺎﻫﺮﻩ ﺑﻪﳊﺎﻅ ﺍﻧﻮﺭﺷﺎﻥ ﺭﺳﻴﺪ ﻭ ﺑﻼﻓﺎﺻﻠﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺣﺮﻭﻑ ﺣ ‪‬ﻰ‬
‫ﻼ ﳏﻤ‪‬ﺪﻋﻠﯽ ﻓﻮﺭﹰﺍ ﻣﺮﺍﺗﺐ ﺭﺍ ﺑﺎﻃﹼﻼﻉ ﻃﺎﻫﺮﻩ ﺭﺳﺎﻧﻴﺪ ﻭ ﺍﻳﻦ ﻣﻨﻘﺒﺖ‬
‫ﳏﺴﻮﺏ ﻓﺮﻣﻮﺩﻧﺪ‪ (٤) .‬ﻣ ﹼ‬
‫ُﻋﻈﻤﻰ ﺭﺍ ﺑﻪ ﻭﻯ ﺍﺑﻼﻍ ﺩﺍﺷﺖ‪ .‬ﻣﻮﺿﻮﻉ ﺍﳝﺎﻥ ﺍﻭﻟﻴ‪‬ﻪ ﻃﺎﻫﺮﻩ ﺑﺮﺍﻯ ﺑﺮﺧﻰ ﺍﺯ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﻣﺒﻬﻢ‬
‫ﻯ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺷﲑﺍﺯ ﺑﻮﺩﻧﺪ ﻭ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺩﺭ‬ ‫ﺑﻨﻈﺮ ﻣﲑﺳﺪ‪ .‬ﺩﮐﺘﺮ ﻋﻠ ‪‬ﻰﺍﻟﻮﺭﺩ ‪‬‬
‫ﮐﺮﺑﻼ‪ .‬ﭼﮕﻮﻧﻪ ﻣﻴﺘﻮﺍﻥ ﺗﺼﻮ‪‬ﺭ ﮐﺮﺩ ﮐﻪ ﰉ ﻫﻴﭻ ﺍﺗ‪‬ﺼﺎﻝ ﻭﻯ ﺑﻪ ﺑﺎﺏ ﻣﺆﻣﻦ ﺷﺪﻩ ﺑﺎﺷﺪ‪(٥) .‬‬
‫ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﮐﺘﺎﺏ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﮐﻴﻔﻴ‪‬ﺖ ﺗﺼﺪﻳﻖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺑﻴﺎﻥ‬
‫ﳕﻮﺩﻩ ﻭ ﺍﺯ ﺍﳝﺎﻥ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﺍﻭ ﻳﺎﺩﻯ ﻧﮑﺮﺩﻩ ﺍﺳﺖ‪" :‬ﺩﺭ ﺍﻳﻦ ﺍﺛﻨﺎﺀ ﺳﻨﻪ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴﺖ ﻭ‬
‫ﺷﺼﺖ)‪ (١٢٦٠‬ﺩﺭ ﺭﺳﻴﺪ ﻭ ﻳﺪ ﺗﻘﺪﻳﺮ ﻧﻘﺸﻪ ﻋﺠﻴﺐ ﺗﺎﺯﻩﺍﻯ ﺑﺮ ﺻﻔﺤﻪ ﺗﺎﺭﻳﺦ ﮐﺸﻴﺪ‪ .‬ﺟﻨﺎﺏ‬
‫ﻼ ﻋﻠﯽ ﺑﺴﻄﺎﻣﻰ ﺑﻪ ﻋﺮﺍﻕ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﺧﱪ ﻣﺸﺮ‪‬ﻑ ﺷﺪﻥ ﺑﻪ ﻣﻌﺮﻓﺖ ﺑﺎﺏ ﺭﺍ ﺫﮐﺮ ﳕﻮﺩ ﻭ‬ ‫ﻣﹼ‬
‫ﺫﮐﺮ ﻇﻬﻮﺭ ﻭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﺶ ﺭﺍ ﻣﻨﺘﺸﺮ ﻓﺮﻣﻮﺩ‪ .‬ﺍﺯ ﲨﻠﻪ ﮐﺴﺎﱏ ﮐﻪ ﺍﺯ ﺯﻳﺎﺭﺕ ﺁﺛﺎﺭ ﻧﻘﻄﻪ ﺍﻭﱃ‬
‫ﻳﮑﺒﺎﺭﻩ ﺩﻝ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻧﺪ ﻭ ﻓﺮﻳﻔﺘﻪ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪﺍﺵ ﺷﺪﻧﺪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺑﻮﺩ ﮐﻪ ﭘﺲ ﺍﺯ ﻣﻄﺎﻟﻌﻪ‬
‫ﻂ‬
‫ﺁﺛﺎﺭ ﻭ ﺍﻃﹼﻼﻉ ﺑﺮ ﺍﺳﺮﺍﺭ ﺑﺮ ﺣﻘﻴﻘﺖ ﻇﻬﻮﺭ ﺗﺼﺪﻳﻖ ﳕﻮﺩ ﻭ ﺩﺭ ﳎﺎﻟﺲ ﺩﺭﻭﺱ ﺑﺮ ﻣﺎﺳﺒﻖ ﺧ ﹼ‬
‫ﺑﻄﻼﻥ ﮐﺸﻴﺪ‪ .‬ﭘﺮﺩﻩ ﺑﺮﺩﺍﺷﺖ ﻭ ﳘﹼﺖ ﺑﺮ ﻧﺸﺮ ﺁﺛﺎﺭ ﺗﺎﺯﻩ ﮔﻤﺎﺷﺖ‪ .‬ﳎﺎﻟﺲ ﺩﺭﺱ ﻭ ﲝﺚ ﺭﺍ ﺑﻪ‬
‫ﳏﺎﻓﻞ ﺗﺒﻠﻴﻎ ﻭ ﺩﻋﻮﺕ ﻣﺒﺪ‪‬ﻝ ﳕﻮﺩ‪) ".‬ﺹ‪ .(٩٤‬ﺍﻣ‪‬ﺎ ﺍﺯ ﺁﻧﭽﻪ ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‬
‫ﺭﻭﺷﻦ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﳝﺎﻥ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﻃﺎﻫﺮﻩ ﻣﺎﻫﻬﺎ ﭘﻴﺶ ﺍﺯ ﺯﻳﺎﺭﺕ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺍﺯ‬
‫ﱃﺍﻣﺮﺍﷲ ﺍﺳﺖ‪.‬‬‫ﲨﻠﻪ ﻗﻴ‪‬ﻮﻡﺍﻻﲰﺎﺀ ﺑﻮﺩﻩ ﺍﺳﺖ‪ (٦) .‬ﻧﻈﺮ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻣﻮﺭﺩ ﺗﺄﺋﻴﺪ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺣﻀﺮﺗﺸﺎﻥ ﺩﺭ ﮐﺘﺎﺏ ‪) God Passes By‬ﺻﺺ ‪ ٧‬ﻭ ‪ (٧٣‬ﺑﻪ ﺍﳝﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭘﻴﺶ ﺍﺯ‬
‫ﺗﮑﻤﻴﻞ ﺣﺮﻭﻑ ﺣ ‪‬ﻰ ﺩﺭ ﺷﲑﺍﺯ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺯﻳﺮﺍ ﺁﺧﺮﻳﻦ ﻧﻔﺴﻰﮐﻪ ﺍﺯ ﺣﺮﻭﻑ ﺣ ‪‬ﻰ ﻣﺆﻣﻦ‬
‫ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﮔﺸﺖ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﺑﻮﺩ ﻭ ﺑﺎ ﺍﳝﺎﻥ ﻭﻯ ﻭﺍﺣﺪ ﺍﻭ‪‬ﻝ ﺑﻴﺎﻥ ﺗﮑﻤﻴﻞ ﮔﺸﺖ‪.‬‬
‫ﱃﺍﻣﺮﺍﷲ ﮐﻪ ﺍﻟﺒ‪‬ﺘﻪ ﺧﻮﺩ ﺑﻪ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ﺑﺎﺳﺘﻨﺎﺩ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ )ﺹ ‪ (٢٩٥‬ﻣﺴﺘﻨﺪ ﺍﺳﺖ ﳔﺴﺘﲔ ﲤﺎﺱ ﻭ ﺍﺗ‪‬ﺼﺎﻝ ﻃﺎﻫﺮﻩ ﺑﺎ ﺍﻣﺮ ﺑﺪﻳﻊ‪ ،‬ﺑﻌﺒﺎﺭﺕ‬
‫ﺩﻳﮕﺮ ﺍﳝﺎﻥ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﻃﺎﻫﺮﻩ‪ ،‬ﺑﺮ ﺍﺛﺮ ﺍﺳﺘﻤﺮﺍﺭ ﺩﺭ ﺍﺩﻋﻴ‪‬ﻪ ﻭ ﻣﺸﺎﻫﺪﻩ ﺭﻭﻳﺎﺀ ﺣﺎﺻﻞ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﳝﺎﻥ ﺍﻭ ﺍﺯ ﳊﺎﻅ ﻋﺎﻣﻞ ﺯﻣﺎﻥ ﻳﻘﻴﻨﹰﺎ ﭘﻴﺶ ﺍﺯ ﺍﳝﺎﻥ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﻭ ﺩﺭ ﻣﺎﻩ ﺩﻭ‪‬ﻡ ﭘﺲ ﺍﺯ ﻇﻬﻮﺭ‬
‫ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺁﻧﭽﻪ ﻣﻌﺮﻭﺽ ﺍﻓﺘﺎﺩ ﻃﺎﻫﺮﻩ ﭘﺲ ﺍﺯ ﺯﻳﺎﺭﺕ‬
‫ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﻗﻴ‪‬ﻮﻡﺍﻻﲰﺎﺀ ﺑﺎﻭﺝ ﺍﳝﺎﻥ ﻭ ﻳﺎ ﲟﺮﺣﻠﻪ ﺍﻳﻘﺎﻥ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ‬
‫ﺩﺭ ﺑﺎﺏ ﺗﺼﺪﻳﻖ ﻃﺎﻫﺮﻩ ﻣﻴﻨﻮﻳﺴﺪ ﺑﻪ ﻣﺮﺣﻠﻪ ﺍﻳﻘﺎﻥ ﺍﻭ ﺭﺍﺟﻊ ﺍﺳﺖ ﻧﻪ ﺍﳝﺎﻥ ﺍ ‪‬ﻭﻟﻴ‪‬ﻪ ﮐﻪ ﺑﺮ ﺍﺛﺮ ﺗﺪﺍﻭﻡ‬
‫ﺩﺭ ﺩﻋﺎ ﻭ ﻣﻼﺣﻈﻪ ﺭﻭﻳﺎﺀ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺩﺍﺳﺘﺎﻥ ﺍﻳﻘﺎﻥ‬
‫ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﺑﺎﺏ ﺣﻘﻴ‪‬ﺖ ﺍﻣﺮ ﺟﺪﻳﺪ ﺍﻳﻨﮕﻮﻧﻪ ﺗﻮﺿﻴﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪" :‬ﺍﻣ‪‬ﺎ ﺳﻴ‪‬ﺪ ﻣﺮﺣﻮﻡ ﭘﻴﺶ ﺍﺯ‬
‫ﻋﺮﻭﺝ‪ ،‬ﺗﻼﻣﺬﻩ ﺧﻮﻳﺶ ﺭﺍ ﺑﺸﺎﺭﺕ ﺑﻈﻬﻮﺭ ﻣﻮﻋﻮﺩ ﻣﻴﺪﺍﺩﻧﺪ ﻭ ﻣﻴﻔﺮﻣﻮﺩﻧﺪ ﺑﺮﻭﻳﺪ ﻭ ﺁﻗﺎﻯ ﺧﻮﻳﺶ‬
‫ﺭﺍ ﲢﺮ‪‬ﻯ ﳕﺎﺋﻴﺪ‪ .‬ﺍﺯ ﺍﺟﻠﹼﻪ ﺗﻼﻣﺬﻩ ﺍﻳﺸﺎﻥ ﺭﻓﺘﻨﺪ ﻭ ﺩﺭ ﻣﺴﺠﺪ ﮐﻮﻓﻪ ﻣﻌﺘﮑﻒ ﮔﺸﺘﻨﺪ ﻭ ﺑﻪ ﺭﻳﺎﺿﺖ‬
‫ﻣﺸﻐﻮﻝ ﺷﺪﻧﺪ ﻭ ﺑﻌﻀﻰ ﺩﺭ ﮐﺮﺑﻼ ﻣﺘﺮﺻ‪‬ﺪ ﺑﻮﺩﻧﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﻭﺯ ﺑﺼﻴﺎﻡ ﻭ‬
‫ﺭﻳﺎﺿﺎﺕ ﻭ ﺷﺐ ﺑﻪ ﲡﻬ‪‬ﺪ ﻭ ﻣﻨﺎﺟﺎﺕ ﻣﺸﻐﻮﻝ ﺑﻮﺩ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺷﱮ ﺩﺭ ﻭﻗﺖ ﺳﺤﺮ ﺳﺮ ﺑﺒﺎﻟﲔ‬
‫ﻬﻧﺎﺩﻩ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ ﰉﺧﱪ ﺷﺪ ﻭ ﺭﺅﻳﺎﻯ ﺻﺎﺩﻗﻪ ﺩﻳﺪ‪ .‬ﺩﺭ ﺭﺅﻳﺎﺀ ﻣﻼﺣﻈﻪ ﳕﻮﺩ ﮐﻪ ﺳﻴ‪‬ﺪ ﺟﻮﺍﱏ‬
‫ﻋﻤﺎﻣﻪ ﺳﺒﺰ ﺑﺮ ﺳﺮ ﻭ ﻋﺒﺎﻯ ﺳﻴﺎﻩ ﺩﺭ ﺑﺮ ﺩﺍﺭﺩ‪ .‬ﭘﺎﻯ ﻣﺒﺎﺭﮐﺶ ﺍﺯ ﺯﻣﲔ ﻣﺮﺗﻔﻊ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻭﺝ‬
‫ﻫﻮﺍ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﳕﺎﺯ ﻣﻴﮕﺬﺍﺭﺩ ﺩﺭ ﻗﻨﻮﺕ ﺁﻳﺎﺗﻰ ﺗﻼﻭﺕ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻳﮏ ﺁﻳﻪ ﺍﺯ ﺁﻥ‬
‫ﺁﻳﺎﺕ ﺭﺍ ﺣﻔﻆ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺩﺭ ﮐﺘﺎﺑﭽﻪ ﺧﻮﻳﺶ ﻣﻴﻨﮕﺎﺭﺩ‪ .‬ﭼﻮﻥ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻇﻬﻮﺭ ﻓﺮﻣﻮﺩﻧﺪ ﻭ‬
‫ﳔﺴﺘﲔ ﮐﺘﺎﺏ ﺍﺣﺴﻦ ﺍﻟﻘﺼﺺ ﻣﻨﺘﺸﺮ ﺷﺪ ﺭﻭﺯﻯ ﺩﺭ ﺟﺰﻭﻩ ﺍﺣﺴﻦﺍﻟﻘﺼﺺ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻣﻼﺣﻈﻪ ﻣﻴﻨﻤﻮﺩ ﺁﻥ ﺁﻳﻪ ﳏﻔﻮﻇﻪ ﺭﺍ ﺁﳒﺎ ﻳﺎﻓﺖ‪ .‬ﻓﻮﺭﹰﺍ ﺑﺸﮑﺮﺍﻧﻪ ﭘﺮﺩﺍﺧﺖ ﻭ ﺑﻪ ﺳﺠﻮﺩ ﺍﻓﺘﺎﺩ ﻭ‬
‫ﻳﻘﲔ ﳕﻮﺩ ﮐﻪ ﺍﻳﻦ ﻇﻬﻮﺭ ﺣ ‪‬ﻖ ﺍﺳﺖ" )ﺻﺺ‪.(٢٩٤-٢٩٥‬‬
‫ﻃﺎﻫﺮﻩ ﭘﺲ ﺍﺯ ﻭﺻﻮﻝ ﲟﺮﺣﻠﻪ ﺍﻳﻘﺎﻥ ﻋﺎﺷﻘﺎﻧﻪ ﺑﻪﺍﻧﺘﺸﺎﺭ ﺍﻣﺮ ﺑﺪﻳﻊ ﻗﻴﺎﻡ ﳕﻮﺩ‪ .‬ﻣﮋﺩﻩ ﻇﻬﻮﺭ ﺑﻪﳘﮕﺎﻥ‬
‫ﺩﺍﺩ‪ .‬ﺍﺣﺪﻯ ﺟﺮﺃﺕ ﻣﻘﺎﻭﻣﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﻭﻯ ﻧﺪﺍﺷﺖ‪ .‬ﺭﻭﺩﺧﺎﻧﻪ ﻋﻈﻴﻤﻰ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﲝﺮ ﻣﻌﺎﺭﻑ‬
‫ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩ‪ .‬ﺍﻣﻮﺍﺝ ﲝﺮ ﺑﻴﺎﻧﺶ ﺩﴰﻨﺎﻥ ﺍﻣﺮ ﺟﺪﻳﺪ ﺭﺍ ﻣﺮﻋﻮﺏ ﻭ ﳐﻠﺼﺎﻥ ﻭ ﻧﻴﮑﺪﻻﻥ‬
‫ﺭﺍ ﺑﻪ ﻭﺍﺩﻯ ﺍﳝﺎﻥ ﻭ ﺍﻳﻘﺎﻥ ﻫﺪﺍﻳﺖ ﻣﻴﻨﻤﻮﺩ‪ .‬ﻃﺎﻫﺮﻩ ﺑﻪ ﺗﺮﲨﻪ ﮐﺘﺎﺏ ﻗﻴ‪‬ﻮﻡ ﺍﻻﲰﺎﺀ ﭘﺮﺩﺍﺧﺖ‪ .‬ﻫﺮ‬
‫ﺭﻭﺯ ﺁﻥ ﮐﺘﺎﺏ ﺭﺍ ﺩﺭ ﻣﺪﺭﺱ ﺧﻮﻳﺶ ﺗﻔﺴﲑ ﻭ ﺗﺪﺭﻳﺲ ﻣﻴﻨﻤﻮﺩ‪ .‬ﳔﺴﺘﲔ ﻧﻔﺴﻰ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ‬
‫ﻧﺴﻮﺍﻥ ﺳﺎﮐﻦ ﮐﺮﺑﻼ ﺍﻓﺘﺨﺎﺭ ﺍﳝﺎﻥ ﻳﺎﻓﺖ ﺯﻭﺟﻪﺷﲑﺍﺯﻯ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﺑﻮﺩ‪ .‬ﺑﻪﳘﹼﺖ‬
‫ﺟﻨﺎﺏ ﻣﻼﹼﻋﻠﯽ ﺑﺴﻄﺎﻣﻰ ﻧﻪ ﺗﻨﻬﺎ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪﺯﻳﺎﺭﺕ ﻗﻴ‪‬ﻮﻡﺍﻻﲰﺎﻡ ﻓﺎﺋﺰ ﮔﺸﺖ ﺍﺻﺤﺎﺏ ﺩﻳﮕﺮ‬
‫ﻧﻴﺰ ﺍﻳﻦ ﺍﻓﺘﺨﺎﺭ ﻳﺎﻓﺘﻨﺪ‪ .‬ﻏﺎﻟﺐ ﺑﺎﺑﻴﺎﻥ ﮐﺮﺑﻼ ﺑﺮ ﺍﺛﺮ ﺗﻼﺵ ﻣﺪﺍﻭﻡ ﺟﻨﺎﺑﺎﻥ ﺑﺴﻄﺎﻣﻰ ﻭ ﻃﺎﻫﺮﻩ ﻓﺎﺋﺰ‬
‫ﺑﻪ ﺍﳝﺎﻥ ﮔﺸﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﺍﻣﺮﺍﷲ ﺩﺭ ﻋﺘﺒﺎﺕ ﻋﺎﻟﻴﺎﺕ ﺷﻬﺮﺕ ﻭ ﻋﻈﻤﺖ ﳐﺼﻮﺹ ﻳﺎﻓﺘﻪ ﺑﻮﺩ‪.‬‬
‫ﻃﺎﻫﺮﻩ ﻭ ﺍﺻﺤﺎﺏ ﺑﺰﺭﮔﻮﺍﺭ ﺩﺭ ﻬﻧﺎﻳﺖ ﺧﻀﻮﻉ ﺑﻪ ﻋﺒﺎﺩﺕ ﻣﻴﭙﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ‪" :‬ﺣﺘ‪‬ﻰ ﺍﺯ ﻣﺴﺘﺤﺒ‪‬ﺎﺕ ﭼﻴﺰﻯ ﻓﺮﻭ ﳕﻰﮔﺬﺍﺷﺘﻨﺪ"‪ (٧) .‬ﮔﺮﻭﻫﻰ ﺍﺯ ﻋﻠﻤﺎﺀ ﺳﺎﮐﻦ‬
‫ﮐﺮﺑﻼ ﭼﻮﻥ ﮔﺬﺷﺘﻪ ﺩﺭ ﻣﺪﺭﺱ ﺍﻭ ﺣﻀﻮﺭ ﻣﻰﻳﺎﻓﺘﻨﺪ ﻭ ﺍﺯ ﭘﺲ ﭘﺮﺩﻩ ﺍﺯ ﳏﻀﺮﺵ ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﻃﺎﻫﺮﻩ ﺍﻣﺮ ﺟﺪﻳﺪ ﺭﺍ ﺟﻬﺮﹰﺍ ﺑﺪﺍﻧﺎﻥ ﺍﺑﻼﻍ ﻣﻴﻨﻤﻮﺩ‪ .‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﮐﺸﻒﺍﻟﻐﻄﺎﺀ ﻣﻴﻨﻮﻳﺴﺪﮐﻪ‪ ..." :‬ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺩﺭ ﳎﻠﺲ ﺩﺭﺱ ﻧﺰﺩ ﺗﻼﻣﺬﻩ ﻧﻘﺎﺏ ﳕﻰ ﭘﻮﺷﻴﺪ ﻭ‬
‫ﻣﮑﺸﻮﻑ ﺍﻟﻮﺟﻪ ﺩﺭ ﳎﻠﺲ ﺩﺭﺱ ﺟﺎﻟﺲ ﻣﻴﺸﺪ ﻭﻟﮑﻦ ﺩﺭ ﳎﺎﻟﺲ ُﺍﺧﺮﻯ ﻭ ﺣﻀﻮﺭ ﺳﺎﺋﺮ ﻋﻠﻤﺎﺀ‬
‫ﺍﺯ ﭘﺸﺖ ﭘﺮﺩﻩ ﺑﺎ ﺁﻬﻧﺎ ﺗﮑﻠﹼﻢ ﻣﻴﻨﻤﻮﺩ ﻭ ﲨﻌﻰ ﺍﺯ ﻋﻠﻤﺎﺀ ﺍﻳﻦ ﻧﭙﻮﺷﻴﺪﻥ ﻧﻘﺎﺏ ﺭﺍ ﮐﺸﻒ ﺣﺠﺎﺏ‬
‫ﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺁﻧﺮﺍ ﺧﺮﻕ ﺍﲨﺎﻉ ﻭ ﳐﺎﻟﻒ ﺍﺣﮑﺎﻡ ﺍﺳﻼﻡ ﴰﺮﺩﻧﺪ‪ .‬ﲨﻌﻰ ﺩﻳﮕﺮ ﺍﺯ ﻋﻠﻤﺎﺀ ﲝﮑﻢ ﻭﺟﻪ‬
‫ﻭ ﮐﻔﻴ‪‬ﻦ ﻋﻮﺭﺕ ﻧﻴﺴﺖ ﻭ ﺳﺘﺮ ﺁﻥ ﻭﺍﺟﺐ ﻧﻪ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺍﻣ‪‬ﻬﺎﺕ ﻣﺆﻣﻨﲔ ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﻭﺍﺭﺩ‬
‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﺳﻔﺎﺭ ﺣ ‪‬ﺞ ﺩﺭ ﻣﺼﺎﺣﺒﺖ ﺣﻀﺮﺕ ﺧﺎﰎ ﺍﻻﻧﺒﻴﺎﺀ ﻋﻠﻴﻪﺍﻟﺘ‪‬ﺤﻴ‪‬ﺔ ﻭ ﺍﻟﺜﹼﻨﺎﺀ ﺩﺭ ﺣﲔ‬
‫ﻃﻮﺍﻑ ﺑﻴﺖ ﺑﺎ ﺁﻥ ﳘﻪ ﺍﺯﺩﺣﺎﻡ ﻭ ﲨﻌﻴ‪‬ﺖ ﺭﻭﻯ ﻭ ﺩﻭ ﮐﻒ ﺍﻳﺸﺎﻥ ﻣﮑﺸﻮﻑ ﺑﻮﺩ ﳏﺬﻭﺭﻯ ﺑﺮ‬
‫ﺍﻳﻦ ﮐﺎﺭ ﻣﺘﺮﺗ‪‬ﺐ ﳕﻰﻳﺎﻓﺘﻨﺪ" )ﺹ ‪ .(٩٧‬ﲨﻌﻰ ﺍﺯ ﻧﺴﻮﺍﻥ ﻧﻴﺰ ﺍﺯ ﳏﻀﺮ ﻃﺎﻫﺮﻩ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﳕﻮﺩﻧﺪ‬
‫ﻼ ﺣﺴﲔ‬ ‫ﮐﻪ ﺍﺯ ﲨﻠﻪ ﺁﻧﺎﻥ ﻣﺎﺩﺭ ﻭ ﺧﻮﺍﻫﺮ ﺟﻨﺎﺏ ﻣﻼﹼﺣﺴﲔﺑﺸﺮﻭﺋﻰ ﺑﻮﺩﻧﺪ‪ .‬ﺧﻮﺍﻫﺮ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﰉﰉ ﮐﻮﭼﮏ ﻣﻠﻘﹼﺐ ﺑﻪ ﻭﺭﻗﺔﺍﻟﻔﺮﺩﻭﺱ ﺳﺒﺐ ﺷﺪ ﮐﻪ ﺧﻮﺭﺷﻴﺪﺑﻴﮕﻢ ﻣﻠﻘﹼﺐ ﺑﻪ ﴰﺲﺍﻟﻀ‪‬ﺤﻰ )‬
‫ﺣﺮﻡ ﺟﻨﺎﺏ ﺁﻗﺎ ﻣﲑﺯﺍ ﻫﺎﺩﻯ ﻬﻧﺮﻯ( ﺑﻪ ﳏﻀﺮ ﻃﺎﻫﺮﻩ ﺭﺍﻩ ﻳﺎﺑﺪ ﻭ ﺑﻪﺍﻭﺝ ﺍﻳﻘﺎﻥ ﺭﺳﺪ‪ .‬ﺍﻳﻦ ﻧﺴﻮﺍﻥ‬
‫ﳏﺘﺮﻣﻪ ﳘﺮﺍﻩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪﻧﺸﺮ ﻧﻔﺤﺎﺕﺍﳍﻴ‪‬ﻪ ﺍﺷﺘﻐﺎﻝ ﻳﺎﻓﺘﻨﺪ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎ ﻬﻧﺎﻳﺖ ﺷﺠﺎﻋﺖ‬
‫ﻭ ﺑﺎ ﮐﻤﺎﻝ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺑﻪ ﺍﺛﺒﺎﺕ ﺣﻘﹼﺎﻧﻴ‪‬ﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺄﻟﻮﻑ ﺑﻮﺩ‪ .‬ﺩﺭ ﺭﻭﺯ ﺍﻭ‪‬ﻝ‬
‫ﳏﺮ‪‬ﻡ ﲜﺎﻯ ﺍﺟﺮﺍﺀ ﻣﺮﺍﺳﻢ ﻋﺰﺍﺩﺍﺭﻯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺣﺴﲔ‪ ،‬ﺗﻮﻟﹼﺪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﺟﺸﻦ‬
‫ﮔﺮﻓﺖ ﻭ ﲡﻠﻴﻞ ﳕﻮﺩ‪ (٨) .‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﻳﺶ ﻣﻴﻨﻮﻳﺴﺪ‪ ..." :‬ﻭ ﻣﺎﻩ ﳏﺮ‪‬ﻣﻰ ﭘﻴﺶ‬
‫ﻣﻴﺂﻳﺪ ﻭ ﭼﻨﺎﻧﮑﻪ ﻣﻌﻤﻮﻝ ﺑﻮﺩﻩ ﳘﻪ ﺳﺎﻟﻪ ﺩﺭ ﺧﺎﻧﻪ ﻣﺮﺣﻮﻡ ﺳﻴ‪‬ﺪ ﺭﻭﺿﻪﺧﻮﺍﱏ ﻣﻴﺸﺪﻩ‪ ،‬ﺟﻨﺎﺏ‬
‫ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻭ ﳘﺸﲑﻩﺷﺎﻥ ﲟﻼﺣﻈﻪ ﺍﻳﻨﮑﻪ ﺣﻀﺮﺕ ﻧﻘﻄﻪﺍﻭﱃ ﺩﺭ ﺷﺐ ﺍﻭ‪‬ﻝ ﳏﺮ‪‬ﻡ ﺗﻮﻟﹼﺪ ﺷﺪﻩﺍﻧﺪ ﺣﻨﺎ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﳕﻮﺩﻩ ﻭ ﺍﻟﺒﺴﻪ ﺭﻧﮕﲔ ﭘﻮﺷﻴﺪﻩ ﻭ ﻗﻬﻮﻩ ﻭ ﻗﻠﻴﺎﻥ ﺭﺍ ﮐﻪ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰ ﻣﮑﺮﻭﻩ ﻭ‬
‫ﻣﺬﻣﻮﻡ ﻭ ﻣ‪‬ﻨﻬﻲ ﺑﻮﺩﻩ ﺩﺭ ﳎﻠﺲ ﻬﻧﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪ .‬ﺩﻳﮕﺮ ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﻧﺘﺸﺎﺭ ﺍﻳﻦ ﮔﻔﺘﺎﺭ ﻭ‬
‫ﺭﻓﺘﺎﺭ ﺩﺭ ﳏﻀﺮ ﻋﻠﻤﺎﺀ ﺍﻏﻴﺎﺭ ﭼﻪ ﻗﻴﺎﻣﺖ ﻭ ﳏﺸﺮﻯ ﭘﺪﻳﺪﺍﺭ ﻣﻴﮕﺮﺩﺩ" ) ﺻﺺ ‪.(٣٤٦-٣٤٧‬‬
‫ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺍﻫﻞ ﻏﺮﺽ ‪‬ﺎﻧﻪ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻧﺪ ﻭ ﺣﮑﻮﻣﺖ ﻭ ﻋﻮﺍﻡ ﻣﺮﺩﻡ ﺭﺍ ﻋﻠﻴﻪ ﺁﻥ ﺟﻨﺎﺏ‬
‫ﲢﺮﻳﮏ ﳕﻮﺩﻧﺪ‪.‬‬
‫ﺯﻳﺮ ﻧﻮﻳﺲ ﲞﺶ ﻫﻔﺘﻢ‬
‫ﺍﳝﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﻗﻴﺎﻡ ﺑﺎﻧﺘﺸﺎﺭ ﺍﻣﺮ ﺑﺪﻳﻊ‬
‫‪ -١‬ﺳﻮﺭﻩ ﳏﻤ‪‬ﺪ ﺁﻳﻪ ‪.٢٨‬‬
‫ﻂ ﻧﻮﻳﺴﻨﺪﻩ ﻣﺸﻬﻮﺭ ﻃﺎﻫﺮﺧﻮﺷﻨﻮﻳﺲ ﺗﱪﻳﺰﻯ ﮐﻪ ﺍﺯ ﺭﻭﻯ ﻗﺮﺁﻥ‬‫‪ -٢‬ﺩﺭ ﺣﺎﺷﻴﻪ ﻗﺮﺁﻥ ﺷﺮﻳﻒ ﲞ ﹼ‬
‫ﺳﻠﻄﺎﱏ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﺫﻳﻞ ﻋﺒﺎﺭﺕ "ﻗﻮﻣﹰﺎ ﻏﲑﮐﻢ" ﺍﺯ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﻗﺮﺁﻥ ﭼﻨﲔ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬
‫"ﺍﺯ ﺍﺑﻮﻫﺮﻳﺮﻩ ﺍﺳﺖ ﮐﻪ ﮔﺮﻭﻫﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﭘﻴﻐﻤﱪﺹ ﺭﺳﻮﻝ‪ ،‬ﺭﺳﻮﻝ ﺭﺍ ﭘﺮﺳﻴﺪﻧﺪ ﻣﮕﺮ ﺍﻳﻦ‬
‫ﻗﻮﻡ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺳﺘﻮﺩﻩ ﺍﺳﺖ ﮐﻴﺎﻧﻨﺪ ﻭ ﺳﻠﻤﺎﻥ ﺩﺭ ﮐﻨﺎﺭ ﭘﻴﻐﻤﱪ ﻧﺸﺴﺘﻪ ﺑﻮﺩ‪ .‬ﭘﺲ ﺩﺳﱴ‬
‫ﺑﺰﺍﻧﻮﻯ ﺳﻠﻤﺎﻥ ﻬﻧﺎﺩ ﻭ ﮔﻔﺖ ﻣﻘﺼﻮﺩ ﺍﺯ ﺁﻧﺎﻥ ﺍﻳﻦ ﻣﺮﺩ ﻭ ﻗﻮﻡ ﺍﻭ ﻣﻴﺒﺎﺷﻨﺪ‪ .‬ﺳﻮﮔﻨﺪ ﺑﺪﺍﻥ ﮐﺲ‬
‫ﮐﻪ ﺟﺎﻥ ﻣﻦ ﺑﺪﺳﺖ ﺍﻭﺳﺖ ﺍﮔﺮ ﺍﳝﺎﻥ ﺑﻪ ﺛﺮﻳ‪‬ﺎ ﻳﻌﲎ ﺳﺘﺎﺭﻩ ﭘﺮﻭﻳﻦ ﺁﻭﳜﺘﻪ ﺑﺎﺷﺪ ﻫﺮ ﺁﻳﻨﻪ ﺩﺳﺖ‬
‫ﺑﺪﺍﻥ ﺭﺳﺎﻧﻨﺪ ﮔﺮﻭﻫﻰ ﺍﺯ ﻓﺎﺭﺱ‪ .‬ﻭ ﺍﺯ ﺍﰉﻋﺒﺪﺍﷲ ﺻﺎﺩﻕ ﻋﻠﻴﻪﺍﻟﺴ‪‬ﻼﻡ ﺍﺳﺖ ﺑﺮﻭﺍﻳﺖ ﺍﺑﻮ ﺑﺼﲑ ﮐﻪ‬
‫ﮔﻔﺖ ﺍﻯ ﻣﺮﺩﻡ ﻋﺮﺏ ﺍﮔﺮ ﴰﺎ ﺭﻭﻯ ﮔﺮﺩﺍﻧﻴﺪ ﺧﺪﺍﻭﻧﺪ ﻗﻮﻣﻰ ﲜﺎﻯ ﴰﺎ ﺧﻮﺍﻫﺪ ﮔﺰﻳﺪ ﻭ ﺁﻧﺎﻥ‬
‫ﻣﻮﺍﻟﯽ ﺑﺎﺷﻨﺪ" )ﺍﻳﺮﺍﻧﻴﺎﻥ ﮐﻨﻮﱏ ﺭﺍ ﺩﺭ ﺁﻥ ﻋﺼﺮ ﺑﻨﺎﻡ ﺍﺑﻨﺎﺀ ﻭ ﻣﻮﺍﻟﯽ ﻣﻴﻨﺎﻣﻴﺪﻧﺪ(‪ .‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‬
‫ﺻﻔﺤﻪ ‪ ٣١٠‬ﺍﺯ ﻗﺮﺁﻥ ﺷﺮﻳﻒ‪ ،‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ ‪ :‬ﮐﺘﺎﺑﻔﺮﻭﺷﻰ ﻋﻠﻤﻴ‪‬ﻪ ﺍﺳﻼﻣﻴ‪‬ﻪ‪ ،‬ﺳﺎﻝ ‪١٣٧٧‬‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ ‪ .‬ﺑﺮﺍﻯ ﺍﻃﹼﻼﻉ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﺍﺳﻼﻣﻰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‬
‫ﻼ ﳏﺴﻦ ﻓﻴﺾ ﮐﺎﺷﺎﱏ ) ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﺺ ‪. (٣١-٣٢‬‬ ‫ﺗﻔﺴﲑ ﺻﺎﰱ ﻣ ﹼ‬
‫‪ -٣‬ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﻋﻠﻮﻯ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﮐﺘﺎﺏ " ﺩ ‪‬ﺭ ﺍﳌﻨﻈﹼﻢ" ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﺭﻭﺍﻳﺖ ﻣﺬﮐﻮﺭ‬
‫ﺭﺍ ﺍﺯ ﻗﺪﳝﻰﺗﺮﻳﻦ ﻧﺴﺨﻪ ﺧﻄﹼﻰ ﮐﺘﺎﺏ )ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻣﺴﺠﺪ ﺳﭙﻬﺴﺎﻻﺭ‪ ،‬ﻃﻬﺮﺍﻥ(‬
‫ﺍﺳﺘﻨﺴﺎﺥ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪ ﺍﻓﺸﺎﺭ ﺩﺭ ﮐﺘﺎﺏ ﲝﺮ ﺍﻟﻌﺮﻓﺎﻥ )ﺹ ‪ (١٤٣‬ﺍﻳﻦ ﺭﻭﺍﻳﺖ‬
‫ﺣﻀﺮﺕ ﻋﻠﯽ ﺭﺍ ﻧﻘﻞ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﮐﺘﺎﺏ ﻓﺮﺍﺋﺪ )ﺻﺺ ‪ (٤٨-٥١‬ﺑﻪ‬
‫ﺑﺮﺧﻰ ﺍﺯ ﺍﺧﺒﺎﺭ ﻣﺮﺑﻮﻁ ﺑﻪ ﻇﻬﻮﺭ ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﻭ ﺍﺻﺤﺎﺏ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﺷﺮﻕ ﺧﺼﻮﺻﺎﹰﺍﻳﺮﺍﻥ‬
‫ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٤‬ﺍﻳﻨﮑﻪ ﻣﺆﻟﹼﻒ ﮐﻮﺍﮐﺐ ﺍﻟﺪ‪‬ﺭﻳ‪‬ﻪ )ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﺺ ‪ (٦١-٦٢‬ﺣﺎﻣﻞ ﻋﺮﻳﻀﻪ ﺗﻘﺪﳝﻰ‬
‫ﻃﺎﻫﺮﻩ ﺑﻪ ﺣﻀﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﺟﻨﺎﺏ ﻣﻼﹼﺣﺴﲔ ﺑﺸﺮﻭﺋﻰ ﻣﻴﺪﺍﻧﺪ ﻧﺎﺩﺭﺳﺖ ﻭ ﺑﺮ ﺧﻼﻑ‬
‫ﳏﺘﻮﺍﻯ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺍﺳﺖ‪ .‬ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﻣﲑﺯﺍ ﺣﺴﲔ ﳘﺪﺍﱏ ﻧﻴﺰ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﺣﺎﻣﻞ‬
‫ﻋﺮﻳﻀﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺟﻨﺎﺏ ﺑﺎﺏ ﺍﻟﺒﺎﺏ ﻣﻴﺪﺍﻧﺪ )ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪New History, :‬‬
‫‪ Tarikh-i-Jadid‬ﺻﺺ ‪.(٢٧٠-٢٧١‬‬
‫‪ -٥‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﺩﮐﺘﺮ ﻭﺭﺩﻯ ﭼﻨﲔ ﺍﺳﺖ‪" :‬ﲡﻤﻊ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺒﺎﺑﻴ‪‬ﻪ ﻭ ﺍﻟﺒﻬﺎﺋﻴ‪‬ﻪ ﻋﻠﯽ ﺍ ﹼﻥ ﻗ ‪‬ﺮﺓﺍﻟﻌﲔ‬
‫ﮐﺎﻧﺖ ﻣﻦ ﺃﻭﺍﺋﻞ ﺃﻟﺬﹼﻯ ﺍﻋﺘﻨﻘﻮﺍ ﺃﻟﺪ‪‬ﻋﻮﺓ ﺍﻟﺒﺎﺑﻴ‪‬ﺔ ﺣﻴﺚ ﺍﺻﺒﺤﺖ ﻣﻦ ﺣﺮﻭﻑ ﺍﳊﹼﻰ ﺍﻟﺜﻤﺎﻧﻴ‪‬ﺔ ﻋﺸﺮ ﻭ‬
‫ﺍﻧ‪‬ﻬﺎ ﺍﻋﺘﻨﻘﺖ ﺍﻟﺪ‪‬ﻋﻮﺓ ﻳﻮﻡ ﮐﺎﻥ ﺍﻟﺒﺎﺏ ﻻﻳﺰﺍﻝ ﰲ ﺷﲑﺍﺯ ﻳﺪﻋﻮ ﺍﱃ ﻧﻔﺴﻪ ﺳ ‪‬ﺮﹰﺍ ﻭ ﻫﺬﺍ ﺍﻣﺮ ﻳﺼﻌﺐ‬
‫ﻋﻠﻴﻨﺎ ﺗﺼﻮ‪‬ﺭﻩ ﺍﺫ ﮐﻴﻒ ﺍﺳﺘﻄﺎﻋﺖ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺍﻥ ﺗﻌﻠﻢ ﺑﺎﻟﺪ‪‬ﻋﻮﺓ ﻭ ﻫﻰ ﰲ ﮐﺮﺑﻼ ﻭ ﺗﻘﺘﻨﻊ ‪‬ﺎ ﺩﻭﻥ‬
‫ﺍﻥ ﺗﺘ‪‬ﺼﻞ ﺑﺎﻟﺒﺎﺏ ﺍﻭ ﺗﻌﺮﻑ ﻋﻨﻬﺎ ﺷﻴﺌﹰﺎ" )ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ ،‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪ .(١٥٤‬ﺩﮐﺘﺮ ﻭﺭﺩﻯ‬
‫ﺳﭙﺲ ﺑﻪ ﻧﻘﻞ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺩﺭ ﺧﺼﻮﺹ ﮐﻴﻔﻴ‪‬ﺖ ﺍﳝﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻣﻴﭙﺮﺩﺍﺯﺩ ﻭ ﺍﻟﺒﺘ‪‬ﻪ ﺑﻪ ﺍﻗﻮﺍﻝ ﺩﻳﮕﺮ ﻧﻴﺰ ﺍﺷﺎﺭﻩ ﻣﻴﮑﻨﺪ‪.‬‬
‫‪ -٦‬ﻣﻄﺎﻟﻊ ﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪.٦٩-٧٠‬‬
‫‪ -٧‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺹ ‪ .٢٩٦‬ﺗﻘﻮﻯ ﻭ ﺍﺣﺘﻴﺎﻁ ﺍﺻﺤﺎﺏ ﻃﺎﻫﺮﻩ ﲝﺪ‪‬ﻯ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﺫﺑﻴﺢ ﻭ‬
‫ﺐ ﻣﻴﻨﻤﻮﺩ‬‫ﻃﺒﻴﺦ ﺳﻮﻕ ﺍﺟﺘﻨﺎﺏ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺯﻳﺮﺍ ﺩﺭ ﻋﻘﻴﺪﺕ ﺁﻧﺎﻥ ﻫﺮ ﮐﺲ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﺳ ‪‬‬
‫ﺐ ﻣﻴﻨﻤﻮﺩ ﻟﺬﺍ ﻃﺎﻫﺮ ﻧﺒﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﻧﺰﻭﻝ ﺭﺳﺎﻟﻪ ﻓﺮﻭﻉ ﻋﺪﻟﻴ‪‬ﻪ‬
‫ﺍﺋﻤﻪ ﺍﻃﻬﺎﺭ ﻭ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺭﺍ ﺳ ‪‬‬
‫ﭼﻮﻥ ﻧﻈﺮ ﺁﻝﺍﷲ ﺍﺯ ﻣﻄﻬ‪‬ﺮﺍﺕ ﳏﺴﻮﺏ ﮔﺸﺖ ﻭ ﺍﺻﺤﺎﺏ‪ ،‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﻣﻈﻬﺮ ﻓﺎﻃﻤﻪ‬
‫ﺯﻫﺮﺍﺀ ﻣﻴﺸﻤﺮﺩﻧﺪ ﺫﺑﻴﺢ ﻭ ﻃﺒﻴﺦ ﺳﻮﻕ ﺭﺍ ﻣﻴﺨﺮﻳﺪﻧﺪ ﻭ ﺑﻨﻈﺮﺵ ﻣﲑﺳﺎﻧﺪﻧﺪ ﺗﺎ ﻣﻄﻬ‪‬ﺮ‬
‫ﺷﻮﺩ)ﺗﻠﺨﻴﺺ ﺍﺯ ﳎﻠ ‪‬ﺪ ﺳﻮﻡ ﻇﻬﻮﺭ ﺍﳊﻖ‪ ،‬ﺻﺺ ‪.(٣١٤-٣١٥‬‬
‫‪ -٨‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺻﺺ ‪ ٧٨‬ﻭ ‪.٣٤٦-٣٤٧‬‬
 ‫ﲞﺶ ﻫﺸﺘﻢ‬
‫ﺣﻮﺍﺩﺙ ﺍﻳ‪‬ﺎﻡ ﮐﺮﺑﻼ ﻭ ﺑﻐﺪﺍﺩ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﮐﺮﺑﻼ ﻧﻪ ﺗﻨﻬﺎ ﻣﻌﺮﺽ ﳐﺎﻟﻔﺖ ﺍﻋﺪﺍﺀ ﺍﺯ ﺷﻴﻌﻴﺎﻥ ﻭ ﺷﻴﺨﻴﺎﻥ ﺑﻮﺩ ﮔﺮﻭﻫﻰ ﺍﺯ‬
‫ﺑﺎﺑﻴﺎﻥ ﻧﻴﺰ ﺳﺒﺐ ﺯﲪﺖ ﺁﻥ ﺷﻌﻠﻪ ﻧﺎﺭ ﳏﺒﺖ ﺍﷲ ﺑﻮﺩﻧﺪ‪ .‬ﻋﻨﺎﺩ ﺍﻋﺪﺍﺀ ﺧﺎﺭﺟﻰ ﺑﺲ ﻧﺒﻮﺩ ﮐﻪ ﺑﺮﺧﻰ‬
‫ﺍﺯ ﻋﻠﻤﺎﻯ ﺑﺎﰉ ﺳﺎﮐﻦ ﮐﺮﺑﻼ ﻧﻴﺰ ﺑﺎ ﮐﺎﺭﺑﺮﺩ ﺷﻴﻮﻩﻫﺎﻯ ﺍﻧﻘﻼﰉ ﻭﻯ ﳐﺎﻟﻔﺖ ﺁﻏﺎﺯ ﳕﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ‬
‫ﳐﺎﻟﻔﺘﻬﺎ ﺳﺒﺐ ﮔﺸﺖ ﮐﻪ ﻃﺎﻫﺮﻩ ﭼﻨﺪ ﻣﺎﻩ ﻣﻘﻴﻢ ﮐﺎﻇﻤﲔ ﺷﻮﺩ ﺗﺎ ﺿﻮﺿﺎ ﺗﺴﮑﲔ ﻳﺎﺑﺪ‪.‬‬
‫ﺩﮐﺘﺮﻋﻠ ‪‬ﻰﺍﻟﻮﺭﺩﻯ ﺩﺭﺧﺼﻮﺹ ﻋﻠﹼﺖ ﻋﺰﳝﺖ ﻃﺎﻫﺮﻩ ﺑﻪ ﮐﺎﻇﻤﻴ‪‬ﻪ)ﮐﺎﻇﻤﲔ( ﻭ ﺣﻮﺍﺩﺙ ﺁﳒﺎ‬
‫ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﺳﺒﺐ ﺍﺻﻠﯽ ﺍﻧﺘﻘﺎﻝ ﻣﻮﻗﹼﺖ ﻧﺎﻣﱪﺩﻩ ﺑﻪ ﮐﺎﻇﻤﲔ ﺩﺭ ﺁﮔﺴﺖ ‪ ١٨٤٦‬ﳐﺎﻟﻔﺖ ﺷﺪﻳﺪ‬
‫ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪﺣﺴﻦ ﮔﻮﻫﺮ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺷﻴﺨﻰ ﺑﺎ ﺍﻭ ﺑﻮﺩ‪ .‬ﺩﺭ ﮐﺎﻇﻤﲔ ﲨﻌﻴ‪‬ﺖ ﺍﻧﺒﻮﻫﻰ ﺍﺯ ﻃﺎﻫﺮﻩ‬
‫ﺍﺳﺘﻘﺒﺎﻝ ﳕﻮﺩﻧﺪ‪ .‬ﻃﺎﻫﺮﻩ ﳔﺴﺖ ﺩﺭ ﺿﻴﺎﻓﺖ ﺳﺮﺍﻥ ﺁﻧﺎﻥ ﺷﺮﮐﺖ ﮐﺮﺩ ﻭﺳﭙﺲ ﺑﺮﺍﻯ ﺍﻗﺎﻣﺖ‬
‫ﺑﻪﺧﺎﻧﻪ ﺳﻴ‪‬ﺪ ﺻﺎﺩﻕ ﮐﺸﻔﻰ ﺭﻓﺖ ﮐﻪ ﺧﺎﻧﻪﺍﺵ ﳏ ﹼﻞ ﻭﺭﻭﺩ ﺯﺍﺋﺮﺍﻥ ﺷﻴﺨﻰ ﺑﻮﺩ‪ .‬ﻃﺎﻫﺮﻩ ﺩﺭ‬
‫ﮐﺎﻇﻤﻴ‪‬ﻪ ﻧﻴﺰ ﭼﻮﻥ ﮐﺮﺑﻼ ﺑﺘﺪﺭﻳﺲ ﭘﺮﺩﺍﺧﺖ ﻭ ﺷﺎﮔﺮﺩﺍﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ ﺭﺍ ﺍﺯ ﻗﻮ‪‬ﺕ ﺍﺳﺘﺪﻻﻝ ﻭ‬
‫ﺣﺴﻦ ﺑﻴﺎﻥ ﺧﻮﻳﺶ ﺑﺸﮕﻔﺖ ﻭﺍ ﺩﺍﺷﺖ‪ .‬ﺩﺍﺳﺘﺎﻥ ﺍﻓﺎﺿﺎﺕ ﺍﻭ ﺩﺭ ﺑﻐﺪﺍﺩ ﺷﻬﺮﺕ ﻳﺎﻓﺖ ﻭ ﻣﺮﺩﻡ‬
‫ﺷﻴﻌﻰ ﻭ ﻏﲑ ﺷﻴﻌﻰ ﺑﺮﺍﻯ ﺍﺳﺘﻔﺎﺿﻪ ﺍﺯ ﳏﻀﺮ ﺍﻭ ﺑﻪ ﮐﺎﻇﻤﻴ‪‬ﻪ ﺷﺘﺎﻓﺘﻨﺪ‪ (١) .‬ﺩﮐﺘﺮ ﻭﺭﺩﻯ ﻣﻴﻨﻮﻳﺴﺪ‬
‫ﮐﻪ ﻃﺎﻫﺮﻩ ﺷﺶ ﻣﺎﻩ ﺩﺭ ﮐﺎﻇﻤﻴ‪‬ﻪ ﺍﻗﺎﻣﺖ ﳕﻮﺩ ﻭ ﺩﺭ ﻣﺎﻩ ﻓﻮﺭﻳﻪ ‪ ١٨٤٧‬ﺑﻪ ﮐﺮﺑﻼ ﺑﺎﺯ ﮔﺸﺖ‪.‬‬
‫ﺑﻌﻘﻴﺪﻩ ﺍﻭﭘﺲ ﺍﺯ ﻣﺮﺍﺟﻌﺖ ﺑﻪ ﮐﺮﺑﻼ ﺩﻳﮕﺮ ﻃﺮﻳﻘﻪ ﺗﻘﻴ‪‬ﻪ ﺭﺍ ﮐﻨﺎﺭ ﻬﻧﺎﺩ ﻭ ﺑﺪﻋﻮﺕ ﺁﺷﮑﺎﺭ ﻣﺮﺩﻡ‬
‫ﭘﺮﺩﺍﺧﺖ‪ .‬ﺑﺪﻳﻦ ﻋﻠﹼﺖ ﲨﺎﻋﺖ ﺑﺎﺑﻴﺎﻥ ﮐﺮﺑﻼ ﺑﻪ ﺩﻭ ﮔﺮﻭﻩ ﲞﺶ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﳔﺴﺖ ﻫﻮﺍﺧﻮﺍﻫﺎﻥ‬
‫ﻼ ﺑﺎﻗﺮ ﺗﱪﻳﺰﻯ ﺣﺮﻑ ﺣ ‪‬ﻰ ﺑﻮﺩ‪ .‬ﮔﺮﻭﻩ‬ ‫ﻃﺎﻫﺮﻩ ﮐﻪ ﺑﻪ ﻗﺮ‪‬ﺗﻴ‪‬ﻪ ﺷﻬﺮﺕ ﻳﺎﻓﺘﻨﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺁﻧﺎﻥ ﻣ ﹼ‬
‫ﻼ ﺍﲪﺪ‬‫ﺩﻳﮕﺮ ﮐﻪ ﺑﺎ ﺷﻴﻮﻩ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﺑﻼﻍ ﺟﻬﺮﻯ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﻮﺍﻓﻘﺖ ﻧﺪﺍﺷﺘﻨﺪ ﺑﻄﺮﻓﺪﺍﺭﻯ ﺍﺯ ﻣ ﹼ‬
‫ﺧﺮﺍﺳﺎﱏ )ﺣﺼﺎﺭﻯ( ﮐﻪ ﺳﺮﭘﺮﺳﺖ ﺑﻴﺖ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﺑﻮﺩ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﺩﮐﺘﺮ ﻭﺭﺩﻯ‬
‫ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﻧﻈﺮﻳ‪‬ﺎﺕ ﺍﻭ ﺩﺭ ﺧﺼﻮﺹ ﺍﻧﺸﻘﺎﻕ ﺑﺎﺑﻴ‪‬ﻪ ﺩﺭ ﮐﺮﺑﻼ ﻣﺴﺘﻨﺪ ﺑﻪ ﺩﻭ ﻣﺪﺭﮎ ﻣﻬ‪‬ﻢ ﺍﺳﺖ‪.‬‬
‫ﻼ ﺍﲪﺪ ﺣﺼﺎﺭﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﺯ ﻃﺎﻫﺮﻩ‬ ‫ﻣﺪﺭﮎ ﳔﺴﺖ ﮐﺘﺎﺏ "ﻋﻘﺎﺋﺪ ﺍﻟﺸ‪‬ﻴﺨﻴ‪‬ﻪ" ﺗﺄﻟﻴﻒ ﻣ ﹼ‬
‫ﺍﻧﺘﻘﺎﺩ ﳕﻮﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﺑﻨﺖ ﻃﺎﱀ )ﲜﺎﻯ ﺑﻨﺖ ﺻﺎﱀ( ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ‪ .‬ﻧﺴﺨﻪ ﺧﻄﹼﻰ ﺍﻳﻦ ﮐﺘﺎﺏ ﺭﺍ‬
‫ﻋﺒ‪‬ﻮﺩ ﺻﺎﳊﻰ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﻧﺰﺩﻳﮏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻭﻯ ﻬﻧﺎﺩﻩ ﺍﺳﺖ‪ .‬ﻣﺪﺭﮎ ﺩﻭﻡ ﺭﺳﺎﻟﻪ‬
‫ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ ﺍﺳﺖ‪ (٢) .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﮐﺘﺎﺏ‬
‫ﻇﻬﻮﺭ ﺍﳊﻖ )ﺻﺺ ‪ (٢٤٥-٢٥٩‬ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺷﻴﺦ ﺳﻠﻄﺎﻥ‬
‫ﻼ ﺍﲪﺪ ﻭ ﻫﻮﺍﺧﻮﺍﻫﺎﻧﺶ ﳐﺎﻟﻔﺖ ﻭﺭﺯﻳﺪﻩ‬‫ﺩﺭﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺑﺪﻓﺎﻉ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺑﺎ ﻣ ﹼ‬
‫ﺍﺳﺖ‪ .‬ﺩﮐﺘﺮ ﻭﺭﺩﻯ ﭘﺲ ﺍﺯ ﻣﻄﺎﻟﻌﻪ ﺩﻗﻴﻖ ﺩﻭ ﻣﺪﺭﮎ ﻣﺬﮐﻮﺭ ﻧﮑﺎﺕ ﻣﻮﺭﺩ ﺍﺧﺘﻼﻑ ﻃﺮﻓﲔ ﺭﺍ‬
‫ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺑﻴﺎﻥ ﳕﻮﺩﻩ ﺍﺳﺖ‪:‬‬
‫ﻼ ﺍﲪﺪ ﻣﻌﺘﻘﺪ ﺑﻮﺩ ﮐﻪ ﺩﻳﮕﺮ ﺗﻘﻴ‪‬ﻪ ﻟﺰﻭﻣﻰ ﻧﺪﺍﺭﺩ ﻭ ﺑﺎﻳﺪ ﺍﻣﺮ ﺑﺪﻳﻊ ﺭﺍ‬ ‫‪ -١‬ﻃﺎﻫﺮﻩ ﺑﺮﺧﻼﻑ ﻣ ﹼ‬
‫ﺟﻬﺮﺗﹰﺎ ﺑﻪ ﻧﻔﻮﺱ ﺍﺑﻼﻍ ﳕﻮﺩ‪.‬‬
‫ﻼ ﺍﲪﺪ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﮐﻪ ﳏﺘﻮﺍﻯ ﮐﺘﺐ ﺷﻴﺦ ﻭ ﺳﻴ‪‬ﺪ ﻫﻨﻮﺯ ﺑﺎﻋﺘﺒﺎﺭ ﺧﻮﺩ ﺑﺎﻗﻰ ﺍﺳﺖ ﻭ‬ ‫‪ -٢‬ﻣ ﹼ‬
‫ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﺍﺗ‪‬ﺒﺎﻉ ﳕﻮﺩ‪ .‬ﻭﻟﮑﻦ ﻃﺎﻫﺮﻩ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﮐﻪ ﭘﺲ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﻧﺰﻭﻝ‬
‫ﺁﻳﺎﺕ ﺁﻥ ﺣﻀﺮﺕ ﺁﺛﺎﺭ ﺷﻴﺦ ﻭ ﺳﻴ‪‬ﺪ ﻣﻨﺴﻮﺥ ﺍﺳﺖ‪.‬‬
‫‪ -٣‬ﺑﻌﻘﻴﺪﻩ ﻃﺎﻫﺮﻩ ﺣﻀﺮﺕ ﺑﺎﺏ ﳘﺎﻥ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ ﻏﺎﺋﺐ ﻭ ﻣﺮﺍﺩ ﺍﺯ ﺭﺟﻌﺖ ﺍﺋﻤ‪‬ﻪ ﺭﺟﻌﺖ‬
‫ﻼ ﺍﲪﺪ ﭼﻨﲔ ﺍﻋﺘﻘﺎﺩﻯ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺳﺎﺑﻘﲔ ﺍﺯ ﻣﺆﻣﻨﲔ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﺁﻧﮑﻪ ﻣ ﹼ‬
‫ﻼﺍﲪﺪ ﻣﻌﺘﻘﺪ ﺑﻮﺩ ﮐﻪ ﻃﺎﻫﺮﻩ ﺍﺻﺤﺎﺏ ﺭﺍ ﺍﺯ ﻋﺰﺍﺩﺍﺭﻯ ﺑﺮ ﻣﺮﻗﺪ ﺍﻣﺎﻡ ﺣﺴﲔ ﻭ ﺍﺻﻮ ﹰﻻ‬ ‫‪ -٤‬ﻣ ﹼ‬
‫ﺯﻳﺎﺭﺕ ﻗﺒﻮﺭ ﺃﺋﻤ‪‬ﻪ ﺑﺎﺯ ﻣﻴﺪﺍﺭﺩ ﻭ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺃﺋﻤ‪‬ﻪ ﺻﻔﺎﺕ ﺑﺸﺮﻯ ﭼﻮﻥ ﻣﻮﺕ ﻭ ﻋﻄﺶ‬
‫ﳕﻴﺘﻮﺍﻥ ﻧﺴﺒﺖ ﺩﺍﺩ ﻭ ﻟﺬﺍ ﺫﮐﺮ ﻋﻄﺶ ﺍﻣﺎﻡ ﺣﺴﲔ ﺩﺭ ﮐﺮﺑﻼ ﻭ ﻳﺎ ﻗﺘﻞ ﺍﻭ ﻣﻌﲎ ﻧﺪﺍﺭﺩ‪(٣) .‬‬
‫‪ -٥‬ﻃﺎﻫﺮﻩ ﻭ ﺍﺻﺤﺎﺏ ﺍﻭ ﺑﮑﻠﹼﻰ ﺑﺎ ﺷﺮﺏ ﺩﺧﺎﻥ ﳐﺎﻟﻔﺖ ﺩﺍﺷﺘﻨﺪ ﻭ ﺁﻧﺮﺍ ﳐﺎﻟﻒ ﺑﺎ ﺍﺣﮑﺎﻡ‬
‫ﻼ ﺍﲪﺪ ﺷﺮﺏ ﺩﺧﺎﻥ ﻣﻴﻨﻤﻮﺩ ﻭ ﻣﻴﮕﻔﺖ‬ ‫ﺻﺎﺩﺭﻩ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ‪ .‬ﺣﺎﻝ ﺁﻧﮑﻪ ﻣ ﹼ‬
‫ﲟﻨﻈﻮﺭ ﺗﻘﻴ‪‬ﻪ ﺑﺪﻳﻦ ﺍﻣﺮ ﻣﺒﺎﺩﺭﺕ ﻣﻴﮑﻨﺪ‪.‬‬
‫ﻼ ﺍﲪﺪ ﺣﺼﺎﺭﻯ ﻭ ﺭﺳﺎﻟﻪ ﺷﻴﺦ‬ ‫ﺩﮐﺘﺮ ﻭﺭﺩﻯ ﺳﭙﺲ ﺻﻔﺤﺎﺗﻰ ﭼﻨﺪ ﺍﺯ ﮐﺘﺎﺏ ﻋﻘﺎﺋﺪ ﺍﻟﺸ‪‬ﻴﺨﻴ‪‬ﻪ ﻣ ﹼ‬
‫ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ ﻧﻘﻞ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﺍﮔﺮﭼﻪ ﺍﺳﺘﻨﺒﺎﻁ ﺩﮐﺘﺮ ﻭﺭﺩﻯ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﻣﻮﺍﻗﻊ ﺻﺤﻴﺢ ﺑﻨﻈﺮ‬
‫ﻣﲑﺳﺪ ﻭﻟﮑﻦ ﻣﻮﺿﻮﻉ ﺩﻗﻴﻖﺗﺮ ﺍﺯ ﺁﻧﺴﺖ ﮐﻪ ﺑﺪﻳﻦ ﺻﻮﺭﺕ ﺑﻴﺎﻥ ﺷﻮﺩ‪ .‬ﺮﺣﺎﻝ ﺟﻨﺎﺏ ﺷﻴﺦ‬
‫ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ ﲜﻬﺖ ﺭﻋﺎﻳﺖ ﺣﮑﻤﺖ ﺩﺭ ﺭﺳﺎﻟﻪ ﻣﻮﺭﺩ ﲝﺚ ﻣﻮﺿﻮﻉ ﺭﺟﻌﺖ ﺃﺋﻤ‪‬ﻪ ﺭﺍ ﮐﻔﺮ‬
‫ﳏﺾ ﻣﻴﺪﺍﻧﺪ‪ .‬ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻫﻨﻮﺯ ﺑﺪﻳﻦ ﺍﻣﻮﺭ ﺍﻋﺘﻘﺎﺩﻯ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺑﺎﺭﻯ ﺩﺭ‬
‫ﻼ ﺍﲪﺪ ﺭﺍ‬ ‫ﺑﺮﮔﺸﺖ ﺑﻪ ﮐﺮﺑﻼ ﳐﺎﻟﻔﺖ ﺑﺎ ﻃﺎﻫﺮﻩ ﮐﺎﻫﺶ ﻧﻴﺎﻓﺘﻪ ﺑﻮﺩ‪ .‬ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﳐﺎﻟﻔﺖ ﻣ ﹼ‬
‫ﻋﻠﹼﺖ ﺍﺳﺎﺳﻰ ﺑﺮﻭﺯ ﻣﺸﮑﻼﺕ ﺑﺮﺍﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ (٤) .‬ﺍﺯ ﻣﺮﻗﻮﻣﺎﺕ ﺧﻮﺩ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻳﻦ ﺑﺎﻧﻮﻯ ﻧﺎﺑﻐﻪ ﺍﺯ ﳘﺎﻥ ﻣﺎﻫﻬﺎﻯ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﻇﻬﻮﺭ ﻣﺒﺎﺭﮎ ﺑﻪ‬
‫ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺣﻘﺎﻳﻖ ﻭ ﺩﻗﺎﻳﻖ ﭘﻰ ﺑﺮﺩﻩ ﻭ ﻣﻌﺘﻘﺪﺍﺕ ﻭﻯ ﺑﺎ ﻣﻨﺪﺭﺟﺎﺕ ﺁﺛﺎﺭ ﺑﻌﺪﻯ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﻣﻨﻄﺒﻖ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻌﺘﻘﺪﺍﺗﻰ ﮐﻪ ﺣﺘ‪‬ﻰ ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﮐﻔﺮ ﳏﺾ‬
‫ﻣﻴﭙﻨﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ ٥ .‬ﻃﺎﻫﺮﻩ ﻗﻠﺒﹰﺎ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﮐﻪ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻇﻬﻮﺭﻯ ﻣﺴﺘﻘ ﹼﻞ ﻭ‬
‫ﻧﺎﺳﺦ ﺷﺮﻉ ﺍﺳﻼﻡ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺍﻋﺘﻘﺎﺩ ﺭﺍ ﺑﺘﻠﻮﻳﺢ ﺑﻪ ﺑﺮﺧﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﺍﻟﻘﺎﺀ ﻣﻴﻨﻤﻮﺩ‪ .‬ﺑﺎﺑﻴﺎﻥ‬
‫ﳏﺎﻓﻈﻪ ﮐﺎﺭ ﻭ ﻳﺎ ﺍﺻﺤﺎﰉ ﮐﻪ ﺑﺎ ﻋﻘﺎﺋﺪ ﺍﻧﻘﻼﰉ ﻃﺎﻫﺮﻩ ﳘﺮﺍﻩ ﻭ ﳘﻨﻮﺍ ﻧﺒﻮﺩﻧﺪ ﺑﺎ ﻭﻯ ﺁﻏﺎﺯ‬
‫ﻼ ﺍﲪﺪ ﭘﺲ‬ ‫ﻼ ﺍﲪﺪ ﻣﻌﻠﹼﻢ ﺣﺼﺎﺭﻯ ﻳﮑﻰ ﺍﺯ ﺁﻧﺎﻥ ﺑﻮﺩ‪ .‬ﻣ ﹼ‬‫ﳐﺎﻟﻔﺖ ﻭ ﻣﻨﺎﻗﺸﺖ ﻬﻧﺎﺩﻧﺪ‪ .‬ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﺍﺯ ﺩﺭ ﮔﺬﺷﺖ ﳘﺴﺮ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﮐﻪ ﺣﺪﻭﺩ ﻳﮏ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﺍﳝﺎﻥ ﻃﺎﻫﺮﻩ ﻭﺍﻗﻊ‬
‫ﮔﺸﺖ ﭘﻴﻮﺳﺘﻪ ﺗﻼﺵ ﺩﺍﺷﺖ ﮐﻪ ﺩﻳﻮﺍﻥ ﺍﻟﹼﺮﺷﱴ ﺭﺍ ﻣﺮﮐﺰ ﺍﻗﺪﺍﻣﺎﺕ ﺗﺒﻠﻴﻐﻰ ﺧﻮﻳﺶ ﳕﺎﻳﺪ ﻭ‬
‫ﻼ ﺍﲪﺪ ﻣﺮﺩﻯ ﻓﺎﺿﻞ ﻭ ﻣﺘ‪‬ﻘﻰ ﺑﻮﺩ‪ .‬ﭼﻪ ﻣﻴﺸﻮﺩ ﮐﺮﺩ ﮐﻪ ﺑﺎ ﺷﻴﻮﻩ‬ ‫ﺳﺮﺍﳒﺎﻡ ﻧﻴﺰ ﺗﻮﻓﻴﻖ ﻳﺎﻓﺖ‪ .‬ﻣ ﹼ‬
‫ﻼ ﺍﲪﺪ ﺍﺷﺎﺭﻩ‬ ‫ﺍﻧﻘﻼﰉ ﻃﺎﻫﺮﻩ ﻣﻮﺍﻓﻖ ﻧﺒﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺑﺎﺧﺘﺼﺎﺭ ﺑﻪ ﺍﺣﻮﺍﻝ ﻣ ﹼ‬
‫ﳕﺎﻳﺪ‪ .‬ﻭﻯ ﺩﺭ ﻧﺎﻣﻖ ﺍﺯ ﺗﻮﺍﺑﻊ ﺗﺮﺷﻴﺰ ﺧﺮﺍﺳﺎﻥ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ ﻭ ﺩﺭ ﺁﳒﺎ ﻧﺰﺩ ﭘﺪﺭﺵ ﺁﺧﻮﻧﺪ ﮐﺮﺑﻼﺋﻰ‬
‫ﺍﲰﻌﻴﻞ ﮐﻪ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ ﺧﻮﺷﻨﻮﻳﺴﺎﻥ ﺯﻣﺎﻥ ﺧﻮﻳﺶ ﺑﻮﺩ ﻭ ﻧﻴﺰ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﺍﺳﺘﺎﺩﺍﻥ ﳏ ﹼﻞ ﺗﻠﹼﻤﺬ‬
‫ﳕﻮﺩ ﻭ ﺳﭙﺲ ﺟﻬﺖ ﺗﮑﻤﻴﻞ ﻣﻄﺎﻟﻌﺎﺕ ﺭﺍﻫﻰ ﻋﺘﺒﺎﺕ ﺷﺪ ﻭ ﺳﺮﺍﳒﺎﻡ ﻣﻘﺎﻡ ﺍﺟﺘﻬﺎﺩ ﻳﺎﻓﺖ‪(٦) .‬‬
‫ﺩﺭ ﺁﻏﺎﺯ ﺍﺯ ﺷﻴﺨﻴ‪‬ﻪ ﺩﻭﺭﻯ ﻣﻴﻨﻤﻮﺩ ﻭﻟﯽ ﺑﺮ ﺍﺛﺮ ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﻳﮑﻰ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ‬
‫ﺭﺷﱴ ﺑﺎ ﻋﻘﺎﺋﺪ ﺷﻴﺦ ﺁﺷﻨﺎ ﮔﺸﺖ ﻭ ﺑﺎﻻﺧﺮﻩ ﺩﺭ ﺟﺮﮔﻪ ﻫﻮﺍﺧﻮﺍﻫﺎﻥ ﻭ ﺷﺎﮔﺮﺩﺍﻥ ﺳﻴ‪‬ﺪ ﺩﺭ ﺁﻣﺪ‪.‬‬
‫ﭼﻮﻥ ﺑﺎ ﺯﱏ ﻋﺮﺏ ﺍﺯﺩﻭﺍﺝ ﮐﺮﺩ ﺍﺳﺘﻘﺮﺍﺭﺵ ﺩﺭ ﮐﺮﺑﻼ ﲢﮑﻴﻢ ﻳﺎﻓﺖ‪ .‬ﻣﺪ‪‬ﺗﻰ ﻓﺮﺯﻧﺪﺍﻥ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ‬
‫ﺭﺍ ﺗﻌﻠﻴﻢ ﻣﻴﻨﻤﻮﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺑﻪ ﻣﻌﻠﹼﻢ ﺷﻬﺮﺕ ﻳﺎﻓﺖ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﺍﺧﺒﺎﺭ ﺑﮕﻮﺵ ﭘﺪﺭﺵ ﻣ ﹼ‬
‫ﻼ‬
‫ﺍﲰﻌﻴﻞ ﺭﺳﻴﺪ ﻋﺎﺯﻡ ﮐﺮﺑﻼ ﺷﺪ ﺗﺎ ﺍﺯ ﻧﺰﺩﻳﮏ ﺩﺭ ﺍﺣﻮﺍﻝ ﭘﺴﺮ ﲢﻘﻴﻖ ﳕﺎﻳﺪ ﻭ ﭼﻮﻥ ﺍﺯ ﺷﻴﺨﻰ‬
‫ﺷﺪﻥ ﭘﺴﺮﺵ ﺍﻃﻤﻴﻨﺎﻥ ﻳﺎﻓﺖ ﺑﻪ ﺧﺮﺍﺳﺎﻥ ﻣﺮﺍﺟﻌﺖ ﻭ ﻭﻯ ﺭﺍ ﺍﺯ ﻣﲑﺍﺙ ﻭ ﺣﻘﻮﻕ ﻓﺮﺯﻧﺪﻯ ﳏﺮﻭﻡ‬
‫ﻼ ﺍﲪﺪ ﺩﺭ ﻣﺎﻫﻬﺎﻯ ﺍﻗﺎﻣﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﮐﺮﺑﻼ ﺑﺎﺭﻫﺎ ﺑﺰﻳﺎﺭﺕ ﺁﻥ ﺣﻀﺮﺕ ﻧﺎﺋﻞ‬ ‫ﮐﺮﺩ‪ .‬ﻣ ﹼ‬
‫ﮔﺸﺖ ﻭ ﺷﺎﻫﺪ ﺍﺣﺘﺮﺍﻡ ﻭ ﲡﻠﻴﻞ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﺍﺯ ﺣﻀﺮﺗﺸﺎﻥ ﺑﻮﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﳘﻪ ﺍﺣﺘﺮﺍﻡ ﺗﻌﺠ‪‬ﺐ‬
‫ﻣﻴﻨﻤﻮﺩ ﻭ ﭘﻰ ﺑﻌﻠﹼﺖ ﺍﺻﻠﯽ ﳕﻰﺑﺮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺻﻌﻮﺩ ﺳﻴ‪‬ﺪ ﺭﺷﱴ ﭼﻮﻥ ﺟﻨﺎﺏ ﺑﺎﺏ ﺍﻟﺒﺎﺏ ﺑﺮﺍﻯ‬
‫ﻼ ﺍﲪﺪ ﺍﺯ ﻭﻯ ﺗﻘﺎﺿﺎ ﳕﻮﺩ ﮐﻪ ﺩﺭ ﺻﻮﺭﺕ ﺗﻮﻓﻴﻖ ﻭ ﺯﻳﺎﺭﺕ‬ ‫ﲢﻘﻴﻖ ﻋﺎﺯﻡ ﺍﻳﺮﺍﻥ ﮔﺸﺖ ﻣ ﹼ‬
‫ﺣﻀﺮﺕ ﻣﻮﻋﻮﺩ ﻓﻮﺭﹰﺍ ﻣﺮﺍﺗﺐ ﺭﺍ ﺑﺮﺍﻯ ﺍﻭ ﺑﻨﻮﻳﺴﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺑﺎﺏﺍﻟﺒﺎﺏ ﭘﺲ ﺍﺯ ﺍﳝﺎﻥ ﺩﺭ‬
‫ﻼ ﺍﲪﺪ ﰉﺩﺭﻧﮓ ﻓﺎﺋﺰ ﺑﺎﳝﺎﻥ‬‫ﻧﺎﻣﻪﺍﻯ ﮐﻪ ﺑﺮﺍﻯ ﺍﻭ ﻓﺮﺳﺘﺎﺩ ﻣﮋﺩﻩ ﻇﻬﻮﺭ ﺟﺪﻳﺪ ﺭﺍ ﻧﻮﺷﺖ‪ .‬ﻣ ﹼ‬
‫ﮔﺸﺖ ﻭ ﻗﻴﺎﻡ ‪‬ﺪﺍﻳﺖ ﻧﻔﻮﺱ ﳕﻮﺩ ﻭ ﺗﻮﻓﻴﻖ ﻳﺎﻓﺖ‪ .‬ﺳﭙﺲ ﺭﺍﻫﻰ ﺧﺮﺍﺳﺎﻥ ﺷﺪ ﻭ ﺑﺮﺍﺩﺭﺍﻥ ﻭ‬
‫ﺧﻮﺍﻫﺮﺍﻥ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ ﻫﺪﺍﻳﺖ ﮐﺮﺩ‪ .‬ﻣﺪ‪‬ﺗﻰ ﺑﺎ ﺑﺎﺏﺍﻟﺒﺎﺏ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﺍﺻﺤﺎﺏ‬
‫ﻣﻌﺎﺷﺮ ﺑﻮﺩ‪ .‬ﺁﻧﮕﺎﻩ ﻗﺼﺪ ﻣﺮﺍﺟﻌﺖ ﺑﻪ ﻋﺮﺍﻕ ﳕﻮﺩ ﻭ ﺑﻪ ﺗﺒﻠﻴﻎ ﻭ ﻫﺪﺍﻳﺖ ﻧﻔﻮﺱ ﺍﺩﺍﻣﻪ ﺩﺍﺩ‪ .‬ﭘﺪﺭ‬
‫ﻼ ﺍﲪﺪ ﮐﻪ ﺍﺧﺒﺎﺭ ﺑﺴﻴﺎﺭ ﺩﺭ ﺑﺎﺏ ﭘﺴﺮﺵ ﻣﻴﺸﻨﻴﺪ ﳎﺪﺩﹰﺍ ﺑﻪ ﮐﺮﺑﻼ ﺳﻔﺮ ﮐﺮﺩ ﻭ ﺍﻳﻦ ﺑﺎﺭ ﻓﺮﺯﻧﺪ‬
‫ﻣﹼ‬
‫ﺧﻮﺩ ﺭﺍ ﺑﺎﰉ ﻳﺎﻓﺖ‪ .‬ﺩﺭ ﺁﻏﺎﺯ ﻧﮑﻮﻫﺶ ﳕﻮﺩ ﻭﻟﯽ ﺳﺮﺍﳒﺎﻡ ﺭﺍﻡ ﺷﺪ ﻭ ﺑﻪ ﲢﻘﻴﻖ ﭘﺮﺩﺍﺧﺖ ﻭ ﻣﻮﻓﹼﻖ‬
‫ﻼ ﺍﲪﺪ ﭘﺲ ﺍﺯ ﻫﺪﺍﻳﺖ ﭘﺪﺭ ﺑﻪ ﺍﻳﺮﺍﻥ ﺭﻓﺖ ﻭ ﺑﻪ ﺧﺪﻣﺎﺕ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺩﺍﺩ‪ .‬ﺩﺭ‬ ‫ﺑﺎﳝﺎﻥ ﮔﺸﺖ‪ .‬ﻣ ﹼ‬
‫ﻂ‬
‫ﻣﺎﮐﻮ ﲝﻀﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺷﺮﻓﻴﺎﺏ ﮔﺸﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﺧ ﹼ‬
‫ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﺣﺴﲔ ﮐﺎﺗﺐ ﻳﺰﺩﻯ ﺍﺳﺘﻨﺴﺎﺥ ﮐﺮﺩ ﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺮﺧﻰ ﺍﺯ ﻣﻮﺍﺿﻊ ﺁﻧﺮﺍ‬
‫ﻼ ﺍﲪﺪ ﺑﺎ ﮔﺮﻭﻫﻰ ﺍﺯ ﳘﺮﺍﻫﺎﻥ ﻋﺎﺯﻡ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﺷﺪ ﻭﻟﮑﻦ ﺗﻮﻓﻴﻖ ﭘﻴﻮﺳﱳ‬ ‫ﺗﺼﺤﻴﺢ ﳕﻮﺩﻧﺪ‪ .‬ﻣ ﹼ‬
‫ﺑﻪ ﺍﺻﺤﺎﺏ ﻗﻠﻌﻪ ﻧﻴﺎﻓﺖ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﺧﺮﺍﺳﺎﻥ ﻣﺮﺍﺟﻌﺖ ﳕﻮﺩ ﻭ ﳘﭽﻨﺎﻥ ﲞﺪﻣﺖ ﭘﺮﺩﺍﺧﺖ‪.‬‬
‫ﻼ ﻣﺬﮐﻮﺭ ﮔﺸﺖ ﭼﻪ ﺩﺭ ﻋﺮﺍﻕ ﻭ ﭼﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﺎ ﺷﻴﻮﻩ‬ ‫ﻼ ﺍﲪﺪ ﺣﺼﺎﺭﻯ ﳘﺎﻧﻄﻮﺭ ﮐﻪ ﻗﺒ ﹰ‬ ‫ﻣﹼ‬
‫ﺍﻧﻘﻼﰉ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻧﺘﺸﺎﺭ ﺍﻣﺮ ﻣﻮﺍﻓﻘﺖ ﻧﺪﺍﺷﺖ ﻭﻟﮑﻦ ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﲪﺎﻳﺖ ﺻﺮﻳﺢ‬
‫ﻼ ﺍﲪﺪ ﻭ ﺑﺴﺘﮕﺎﻧﺶ ﮔﺮﻭﻫﻰ ﺍﺯ‬ ‫ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻋﺎﻗﺒﺖ ﺳﮑﻮﺕ ﳕﻮﺩ‪ .‬ﻤ‪‬ﺖ ﻣ ﹼ‬
‫ﻣﺮﺩﻡ ﻧﺎﻣﻖ ﻭ ﺣﺼﺎﺭ ﺩﺭ ﻇ ﹼﻞ ﺍﻣﺮ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻭﺍﺭﺩ ﺷﺪﻧﺪ‪ .‬ﻭﻯ ﺑﺪﻳﮕﺮ ﻧﻘﺎﻁ ﺧﺮﺍﺳﺎﻥ ﻧﻴﺰ‬
‫ﺳﻔﺮﻫﺎﻯ ﺗﺒﻠﻴﻐﻰ ﳕﻮﺩ‪ .‬ﺳﺎﳍﺎ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺣﻴﺎﺕ ﺩﺍﺷﺖ ﻭ ﺳﺮﺍﳒﺎﻡ ﺑﻪ ﲨﺎﻝ‬
‫ﺍﻗﺪﺱ ﺍ‪‬ﻰ ﻧﻴﺰ ﺍﳝﺎﻥ ﻳﺎﻓﺖ ﻭ ﺑﺎ ﺣﺴﻦ ﺧﺎﲤﻪ ﺻﻌﻮﺩ ﻓﺮﻣﻮﺩ‪ (٧) .‬ﺑﺎﺭﻯ ﻏﺎﻟﺐ ﳐﺎﻟﻔﺎﻥ ﺑﺎﰉ‬
‫ﻼ ﺍﲪﺪ ﺣﺼﺎﺭﻯ( ﻧﻔﻮﺳﻰ ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﻭﺍﻗﻌﻪ ﺑﺪﺍﺀ ﺍﺟﺘﻤﺎﻉ ﮐﺮﺑﻼ ﺍﺯ ﺻﺮﺍﻁ‬ ‫ﻃﺎﻫﺮﻩ )ﺟﺰ ﻣ ﹼ‬
‫ﻣﺴﺘﻘﻴﻢ ﺍﻣﺮ ﻟﻐﺰﻳﺪﻧﺪ ﻭ ﮔﺮﻓﺘﺎﺭ ﺧﺴﺮﺍﻥ ﻭ ﺳﻮﺀ ﻋﺎﻗﺒﺖ ﮔﺸﺘﻨﺪ‪ .‬ﺍﻣ‪‬ﺎ ﺧﻼﺻﻪ ﺣﺎﺩﺛﻪ ﻭﻗﻮﻉ ﺑﺪﺍﺀ‬
‫ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﮐﺮﺑﻼ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺑﻪ ﻣﺆﻣﻨﲔ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ‬
‫ﮐﻪ ﺑﺮﺍﻯ ﻧﺼﺮﺕ ﺍﻣﺮ ﺟﺪﻳﺪ ﺩﺭ ﺍﺭﺽ ﻣﻘﺪ‪‬ﺳﻪ ﮐﺮﺑﻼ ﺍﺟﺘﻤﺎﻉ ﳕﺎﻳﻨﺪ ﻭ ﻣﻨﺘﻈﺮ ﺗﻌﻠﻴﻢ ﳎﺪ ‪‬ﺩ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﻭﻋﺪﻩ ﻣﺒﺎﺭﮎ ﲢﻘﹼﻖ ﻧﻴﺎﻓﺖ ﻭ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﮐﺮﺑﻼ ﺑﺪﺍﺀ ﺷﺪ‪ .‬ﺩﺭ ﺗﻮﻗﻴﻌﺎﺕ‬
‫ﻧﺎﺯﻟﻪ ﺑﻌﺪﻯ ﻋﻠﻞ ﺍﻳﻦ ﺑﺪﺍﺀ ﺭﺍ ﺗﻮﺿﻴﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﻣﻮﺭ‪‬ﺥ ﻋﺎﺷﻮﺭﺍ ﺳﺎﻝ‬
‫ﻼ ﺣﺴﲔ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ‬‫‪ ١٢٦١‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )ﺑﻴﺴﺘﻢ ﮊﺍﻧﻮﻳﻪ ‪ ١٨٤٥‬ﻣﻴﻼﺩﻯ( ﺧﻄﺎﺏ ﺑﻪ ﻣ ﹼ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﺫﻥ ﺳﻔﺮ ﺑﻪ ﺣﻀﺮﺗﺸﺎﻥ ﻧﺪﺍﺩﻩ ﻭ ﻋﻠﹼﺖ ﺁﻥ ﳐﺎﻟﻔﺖ ﺷﺪﻳﺪ ﺩﴰﻨﺎﻥ ﺍﻣﺮ ﺩﺭ ﮐﺮﺑﻼ ﺑﻮﺩﻩ‬
‫ﻼ ﻋﺒﺪﺍﳋﺎﻟﻖ ﻳﺰﺩﻯ ﻭ ﺗﻮﻗﻴﻊ ﺟﻨﺎﺏ ﺣﺎﺝ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﺧﺎﻝ ﺍﻋﻈﻢ ﻧﻴﺰ ﻋﻠﻞ‬‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﻮﻗﻴﻊ ﻣ ﹼ‬
‫ﺍﺻﻠﻴ‪‬ﻪ ﺑﺪﺍﺀ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﮐﺮﺑﻼ ﺭﺍ ﳐﺎﻟﻔﺖ ﻋﻠﻤﺎﺀ ﻋﺮﺍﻕ ) ﺷﺮﮎ ﺍﻫﻞ ﮐﺮﺑﻼ( ﻭ ﺣﻔﻆ ﻣﺆﻣﻨﲔ‬
‫ﺍﺯ ﺑﺮﻭﺯ ﻓﱳ ﻭ ﻇﻠﻢ ﻭ ﺫﻟﹼﺖ ﺍﺣﺘﻤﺎﻟﯽ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ (٨) .‬ﻭﻗﻮﻉ ﺑﺪﺍﺀ( ﳘﺎﻧﻄﻮﺭ ﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﻼ ﻋﺒﺪﺍﳋﺎﻟﻖ ﻳﺰﺩﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ( ﻋﺎﻣﻠﯽ ﺑﺮﺍﻯ ﺍﻓﺘﺘﺎﻥ ﻋﺒﺎﺩ ﺑﻮﺩ ﻭ ﺳﺒﺐ‬
‫ﺍﺯ ﲨﻠﻪ ﺩﺭ ﺗﻮﻗﻴﻊ ﻣ ﹼ‬
‫ﺍﻣﺘﺤﺎﻥ ﺑﺮﺧﻰ ﺍﺯ ﺳﺴﺖ ﻋﻨﺼﺮﺍﻥ ﮔﺸﺖ‪ .‬ﺧﻼﺻﻪ ﺍﻋﺪﺍﻯ ﺩﺍﺧﻠﯽ ﻭ ﺧﺎﺭﺟﻰ ﺍﻣﺮ ﺧﺼﻮﺻًﹰﺎ‬
‫ﻋﻠﻤﺎﻯ ﺷﻴﺨﻰ ﮐﺮﺑﻼ ﮐﻪ ﺩﺭ ﻣﻴﺪﺍﻥ ﺍﺳﺘﺪﻻﻝ ﻣﻐﻠﻮﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻧﺪ ﺩﺭ ﲢﺮﻳﮑﺎﺕ ﻋﻠﻴﻪ ﻃﺎﻫﺮﻩ‬
‫ﻣﺪﺧﻠﯽ ﻋﻈﻴﻢ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻋﻠﻤﺎﺀ ﺳﻮﺀ ﺩﺭ ﮐﺮﺑﻼ ﺑﺘﮑﻔﲑ ﻃﺎﻫﺮﻩ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﲝﮑﻮﻣﺖ ﺷﮑﺎﻳﺖ‬
‫ﳕﻮﺩﻧﺪ‪ .‬ﻣﺄﻣﻮﺭﺍﻥ ﺣﮑﻮﻣﺖ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ ﻃﻼﹼﺏ ﺑﺮﺍﻯ ﺩﺳﺘﮕﲑﻯ ﻃﺎﻫﺮﻩ ﻋﺎﺯﻡ ﮔﺸﺘﻨﺪ‪.‬‬
‫ﭼﻮﻥ ﮔﻤﺎﻥ ﻣﻴﻨﻤﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺧﺎﻧﻪ ﴰﺲﺍﻟﻀ‪‬ﺤﻰ ﺍﺳﺖ ﺑﻪ ﺧﺎﻧﻪ ﻭﻯ ﻫﺠﻮﻡ ﳕﻮﺩﻧﺪ ﻭ ﺑﻠﻌﻦ ﻭ‬
‫ﺯﺟﺮ ﺍﻭ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﻭﻯ ﺭﺍ ﮐﺸﺎﻥﮐﺸﺎﻥ ﺍﺯ ﺧﺎﻧﻪ ﺑﻪ ﺑﺎﺯﺍﺭ ﺑﺮﺩﻧﺪ ﻭ ﺑﺎ ﭼﻮﺏ ﻭ ﺳﻨﮓ ﳎﺮﻭﺡ‬
‫ﳕﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﲔ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﻣﻬﺪﻯ ﻬﻧﺮﻯ ) ﭘﺪﺭ ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﻫﺎﺩﻯ ﻬﻧﺮﻯ( ﻓﺮﻳﺎﺩ ﺑﺮ ﺁﻭﺭﺩ‬
‫ﮐﻪ ﺍﻳﻦ ﺯﻥ ﻃﺎﻫﺮﻩ ﻧﻴﺴﺖ ﻭﻟﮑﻦ ﻣﺄﻣﻮﺭﺍﻥ ﻭ ﺩﻳﮕﺮ ﻣﺮﺩﻡ ﺑﺎﻭﺭ ﻧﺪﺍﺷﺘﻨﺪ ﺗﺎ ﺁﻧﮑﻪ ﺛﺎﺑﺖ ﮔﺸﺖ‬
‫ﮐﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺷﺨﺺ ﺩﻳﮕﺮ ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﴰﺲ ﺍﻟﻀ‪‬ﺤﻰ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻧﺪ‪ (٩) .‬ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ) ﺹ‪" (٢٧٢‬ﺩﺭ ﺑﲔ ﺍﻳﻦ ﺿﻮﺿﺎ ﻭ ﻏﻮﻏﺎ ﺷﺨﺼﻰ ﻓﺮﻳﺎﺩ ﺑﺮ ﺁﻭﺭﺩ‬
‫ﮐﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺭﺍ ﮔﺮﻓﺘﻨﺪ ﳍﺬﺍ ﺍﺯ ﴰﺲ ﺍﻟﻀﺤﻰ ﺩﺳﺖ ﺑﺮﺩﺍﺷﺘﻨﺪ" ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺣﮑﻮﻣﺖ‬
‫ﭘﻴﻐﺎﻡ ﺩﺍﺩ ﮐﻪ ﻣﻦ ﺩﺭ ﺧﺎﻧﻪ ﺧﻮﺩ ﻫﺴﺘﻢ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺗﻌﺮ‪‬ﺽ ﻧﻨﻤﺎﺋﻴﺪ‪ .‬ﻟﺬﺍ ﻣﺄﻣﻮﺭﺍﻥ ﻋﺎﺯﻡ ﻣﺴﮑﻦ‬
‫ﻃﺎﻫﺮﻩ ﺷﺪﻧﺪ‪ .‬ﻓﺮﺍﹼﺷﺎﻥ ﺣﮑﻮﻣﺖ ﻣﺴﮑﻦ ﻭﻯ ﺭﺍ ﺍﺣﺎﻃﻪ ﳕﻮﺩﻧﺪ ﻭ ﺩﺧﻮﻝ ﻭ ﺧﺮﻭﺝ ﻃﺎﻫﺮﻩ ﻭ‬
‫ﺍﻓﺮﺍﺩ ﺩﻳﮕﺮ ﺭﺍ ﺍﺯ ﺁﻥ ﺑﻴﺖ ﳑﻨﻮﻉ ﺩﺍﺷﺘﻨﺪ‪ (١٠) .‬ﻣﻮﺿﻮﻉ ﺍﻗﺪﺍﻣﺎﺕ ﻭ ﻓﻌ‪‬ﺎﻟﻴ‪‬ﺖ ﻫﺎﻯ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺑﻪ ﻭﺍﻟﯽ ﺑﻐﺪﺍﺩ ﻭ ﺑﺎﺏ ﻋﺎﻟﯽ )ﺩﺭﺑﺎﺭ ﻋﺜﻤﺎﱏ( ﮔﺰﺍﺭﺵ ﮔﺮﺩﻳﺪ‪ .‬ﺳﻪ ﻣﺎﻩ ﮔﺬﺷﺖ ﻭ‬
‫ﭘﺎﺳﺨﻰ ﻭﺍﺻﻞ ﻧﮕﺸﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺪ‪‬ﺕ ﻣﺄﻣﻮﺭﺍﻥ ﳘﭽﻨﺎﻥ ﺩﺭ ﺍﻃﺮﺍﻑ ﺑﻴﺖ ﻣﺮﺍﻗﺒﺖ ﺩﺍﺷﺘﻨﺪ‪.‬‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺣﮑﻮﻣﺖ ﻣﺮﺍﺟﻌﻪ ﳕﻮﺩ ﻭ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺖ ﮐﻪ ﭼﻮﻥ ﺧﱪﻯ ﺍﺯ ﺑﻐﺪﺍﺩ ﻭ ﺍﺳﺘﺎﻧﺒﻮﻝ‬
‫ﻭﺍﺻﻞ ﻧﮕﺮﺩﻳﺪﻩ ﻣﺎ ﺧﻮﺩ ﺑﻪ ﺑﻐﺪﺍﺩ ﻣﲑﻭﱘ ﻭ ﺩﺭ ﺁﳒﺎ ﻣﻨﺘﻈﺮ ﭘﺎﺳﺦ ﺑﺎﺏ ﻋﺎﻟﯽ ﻣﻴﺸﻮﱘ‪ .‬ﺣﮑﻮﻣﺖ‬
‫ﺑﺎ ﺩﺭﺧﻮﺍﺳﺖ ﻃﺎﻫﺮﻩ ﻣﻮﺍﻓﻘﺖ ﳕﻮﺩ ﻭ ﺁﻥ ﺟﻨﺎﺏ ﳘﺮﺍﻩ ﴰﺲ ﺍﻟﻀ‪‬ﺤﻰ‪ ،‬ﻭﺭﻗﺔﺍﻟﻔﺮﺩﻭﺱ ﻭ ﻭﺍﻟﺪﻩ‬
‫ﺟﻨﺎﺏ ﺑﺎﺏ ﺍﻟﺒﺎﺏ ﻭ ﮔﺮﻭﻫﻰ ﺍﺯ ﺭﺟﺎﻝ ﻣﺆﻣﻨﲔ ﻋﺎﺯﻡ ﺑﻐﺪﺍﺩ ﮔﺸﺖ ﻭ ﳘﺮﺍﻩ ﻧﺴﻮﺍﻥ ﺩﺭ ﺧﺎﻧﻪ‬
‫ﺟﻨﺎﺏ ﺁﻗﺎ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﻓﺮﻭﺩ ﺁﻣﺪ‪ (١١) .‬ﺍﻟﺒﺘ‪‬ﻪ ﻫﻨﮕﺎﻡ ﺧﺮﻭﺝ ﺍﺯ ﮐﺮﺑﻼ ﮔﺮﻭﻫﻰ ﺍﺯ ﻣﺮﺩﻡ‬
‫ﺷﺮﻳﺮ ﺗﺎ ﻣﺴﺎﻓﱴ ﺍﺯ ﺩﻭﺭ ﺁﻥ ﺟﻨﺎﺏ ﻭ ﳘﺮﺍﻫﺎﻥ ﺭﺍ ﺳﻨﮕﺴﺎﺭ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺟﻨﺎﺏ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ‬
‫ﻼ ﺍﺑﺮﺍﻫﻴﻢ ﳏﻼﹼﺗﻰ‪،‬‬‫ﺑﻐﺪﺍﺩﻯ )ﻓﺮﺯﻧﺪ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ( ﻋﻠﻤﺎﺀ ﳘﺮﺍﻩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺯ ﲨﻠﻪ ﻣ ﹼ‬
‫ﺷﻴﺦ ﺻﺎﱀ ﮐﺮﳝﻰ‪ ،‬ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ ﻭ ﺳﻴ‪‬ﺪ ﺍﲪﺪ ﻳﺰﺩﻯ ﻣﻴﺪﺍﻧﺪ‪ .‬ﺑﻐﺪﺍﺩﻯ ﻣﺎﺩﺭ ﴰﺲ‬
‫ﺍﻟﻀ‪‬ﺤﻰ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﳘﺮﺍﻫﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ (١٢) .‬ﭘﺲ ﺍﺯ ﺍﺳﺘﻘﺮﺍﺭ ﻃﺎﻫﺮﻩ ﺩﺭ ﺑﻐﺪﺍﺩ‬
‫ﻣﺮﺩﻡ ﺁﻥ ﺷﻬﺮ ﻓﻮﺝ ﻓﻮﺝ ﲝﻀﻮﺭﺵ ﻣﻴﺸﺘﺎﻓﺘﻨﺪ ﻭ ﺍﺳﺘﻔﺎﺿﻪ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﮐﺜﺮﺕ ﺗﺮﺩ‪‬ﺩ ﲨﻌﻴ‪‬ﺖ‬
‫ﲝﺪ‪‬ﻯ ﺑﻮﺩ ﮐﻪ ﺩﴰﻨﺎﻥ ﺍﻋﺘﺮﺍﺽ ﳕﻮﺩﻧﺪ ﻭ ﺧﺎﻧﻪ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﻧﻴﺰ ﮔﻨﺠﺎﻳﺶ ﺁﻥ ﻧﺪﺍﺷﺖ ﻟﺬﺍ‬
‫ﻃﺎﻫﺮﻩ ﺑﻪ ﺧﺎﻧﻪ ﺩﻳﮕﺮ ﺍﻧﺘﻘﺎﻝ ﳕﻮﺩ‪ (١٣) .‬ﻭﻟﻮﻟﻪ ﺩﺭ ﺷﻬﺮ ﺑﻐﺪﺍﺩ ﺍﻓﺘﺎﺩ‪ .‬ﻃﺎﻫﺮﻩ ﺑﻪ ﳘﻪ ﻋﻠﻤﺎﺀ‬
‫ﺑﺰﺭﮒ ﺳﺎﮐﻦ ﮐﺮﺑﻼ ﻧﺎﻣﻪ ﻧﻮﺷﺖ ﻭ ﻳﺎ ﺭﺳﺎﻟﻪ ﻣﻔﺼﻠﹼﻪ ﺍﺭﺳﺎﻝ ﺩﺍﺷﺖ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺑﭙﺬﻳﺮﺵ ﺍﻣﺮ‬
‫ﺟﺪﻳﺪ ﺩﻋﻮﺕ ﻭ ﺗﺸﻮﻳﻖ ﮐﺮﺩ‪ (١٤) .‬ﻋﻠﻤﺎﺋﻰ ﮐﻪ ﺍﺭﺯﺷﻰ ﺑﺮﺍﻯ ﻧﺴﻮﺍﻥ ﻗﺎﺋﻞ ﻧﺒﻮﺩﻧﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ‬
‫ﺣﺘ‪‬ﻰ ﺗﺎ ﺣ ‪‬ﺪ ﺣﻴﻮﺍﻧﺎﺕ ﭘﺎﺋﲔ ﻣﻴﺂﻭﺭﺩﻧﺪ ﻭ ﻓﺎﻗﺪ ﺭﻭﺡ ﺍﻧﺴﺎﱏ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﺍﺯ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻋﺎﺟﺰ ﺑﻮﺩﻧﺪ ﻭ ﺗﺎ ﺁﳒﺎ ﮐﻪ ﳑﮑﻦ ﺑﻮﺩ ﺍﺯ ﻣﻮﺍﺟﻬﻪ ﺑﺎ ﺟﻨﺎﺑﺶ ﺍﺣﺘﺮﺍﺯ ﻣﻰ ﺟﺴﺘﻨﺪ‪ .‬ﻃﺎﻫﺮﻩ ﺑﺎ‬
‫ﻋﻠﻤﺎﻯ ﮐﺎﻇﻤﲔ ﻧﻴﺰ ﳐﺎﺑﺮﻩ ﻭ ﻣﺼﺎﺣﺒﻪ ﻭ ﻣﺒﺎﺣﺜﻪ ﻣﻴﻨﻤﻮﺩ ﻭ ﺑﺪﺍﻧﺎﻥ ﺍﲤﺎﻡ ﺣﺠ‪‬ﺖ ﻣﻴﻔﺮﻣﻮﺩ‪.‬‬
‫ﮔﺮﻭﻫﻰ ﺍﺯ ﺁﻧﺎﻥ ﲟﺨﺎﻟﻔﺖ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﻃﺎﻫﺮﻩ ﻧﻴﺰ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﻣﺒﺎﻫﻠﻪ ﺁﻣﺎﺩﻩ ﳕﻮﺩ‪ (١٥) .‬ﻭﻟﮑﻦ‬
‫ﻋﻠﻤﺎﺀ ﺣﺎﺿﺮ ﻧﺸﺪﻧﺪ ﻭ ﻓﺮﻳﺎﺩ ﳐﺎﻟﻔﺘﺸﺎﻥ ﺍﻓﺰﺍﻳﺶ ﻳﺎﻓﺖ ‪ .‬ﭼﻮﻥ ﺑﻴﻢ ﺿﻮﺿﺎﺀ ﻋﻈﻴﻢ ﻣﲑﻓﺖ ﳒﻴﺐ‬
‫ﭘﺎﺷﺎ ﻭﺍﻟﯽ ﺑﻐﺪﺍﺩ )‪ (١٦‬ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺣﻀﺎﺭ ﻭ ﺍﺳﺘﻨﻄﺎﻕ ﳕﻮﺩ ﻭﻟﮑﻦ ﻣﺪﺭﮐﻰ ﻣﺒﲎ ﺑﺮ ﳏﮑﻮﻣﻴ‪‬ﺖ‬
‫ﻭﻯ ﻧﻴﺎﻓﺖ ﻟﺬﺍ ﺁﻥ ﺟﻨﺎﺏ ﺭﺍ ﺑﺎ ﻧﺴﻮﺍﻥ ﺍﺯ ﳘﺮﺍﻫﺎﻥ ﺑﻪ ﺧﺎﻧﻪ ﻓﻘﻴﻪ ﺑﺮﺟﺴﺘﻪ ﺷﻴﺦ ﳏﻤﻮﺩ ﺑﻦ‬
‫ﺁﻟﻮﺳﻰ ﻣﻔﱴ ﺷﻬﺮ )‪ (١٧‬ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺁﳒﺎ ﺍﻗﺎﻣﺖ ﳕﺎﻳﻨﺪ‪ (١٨) .‬ﳘﺮﺍﻫﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺍﺯ ﲨﻠﻪ ﴰﺲ ﺍﻟﻀ‪‬ﺤﻰ ﻭ ﻭﺭﻗﺔ ﺍﻟﻔﺮﺩﻭﺱ ﺑﻮﺩﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ﺩﺭ‬
‫ﺧﺼﻮﺹ ﻣﺬﺍﮐﺮﺍﺕ ﻣﻔﱴ ﺑﻐﺪﺍﺩ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪" :‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﺩﺭ ﺧﺎﻧﻪ ﻣﻔﱴ ﺑﺎ‬
‫ﻣﺸﺎﺭٌﺍﻟﻴﻪ ﺩﺭ ﺍﮐﺜﺮ ﺍﻭﻗﺎﺕ ﲟﮑﺎﳌﻪ ﻭ ﻣﺬﺍﮐﺮﻩ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ ﻭ ﺍﻗﺎﻣﻪ ﺑﺮﺍﻫﲔ ﻭ ﺣﺠ‪‬ﺖ ﻗﺎﻃﻌﻪ‬
‫ﻣﻴﻨﻤﻮﺩﻧﺪ ﻭ ﺗﺸﺮﻳﺢ ﻣﺴﺎﺋﻞ ﺍﳍﻴ‪‬ﻪ ﻣﻴﮑﺮﺩﻧﺪ ﻭ ﲝﺚ ﺍﺯ ﺣﺸﺮ ﻭ ﻧﺸﺮ ﻣﻴﻨﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﺣﺴﺎﺏ ﻭ‬
‫ﻣﻴﺰﺍﻥ ﺳﺨﻦ ﻣﲑﺍﻧﺪﻧﺪ ﻭ ﺑﻴﺎﻥ ﻣﻌﻀﻼﺕ ﺣﻘﺎﺋﻖ ﻭ ﻣﻌﺎﱏ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ ) ."...‬ﺹ ‪ (٢٧٣‬ﮐﻤﺎﻻﺕ‬
‫ﻃﺎﻫﺮﻩ ﰱﺍﻟﻮﺍﻗﻊ ﺳﺒﺐ ﺣﲑﺕ ﻣﻔﱴ ﺑﻐﺪﺍﺩ ﺑﻮﺩ‪ .‬ﺩﺭ ﺻﻮﺭﺕ ﺷﻬﺎﺩﺗﻰ ﮐﻪ ﺍﺯ ﻭﻯ ﺑﺎﻗﻰ ﺍﺳﺖ‬
‫ﺍﻋﺘﺮﺍﻑ ﺑﻪ ﻣﻘﺎﻣﺎﺕ ﻓﻀﻞ‪ ،‬ﮐﻤﺎﻝ‪ ،‬ﺣﻴﺎﺀ‪ ،‬ﻋﺼﻤﺖ‪ ،‬ﻋﻘﻞ ﻭ ﺩﺭﺍﻳﺖ ﻃﺎﻫﺮﻩ ﻣﺼﺮ‪‬ﺡ ﺍﺳﺖ‪.‬‬
‫)‪ (١٩‬ﺟﻨﺎﺏ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺑﻐﺪﺍﺩﻯ ﺩﺭ ﺭﺳﺎﻟﻪ ﺷﺮﺡ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﺍﺑﻦ‬
‫ﺁﻟﻮﺳﻰ ﲝﻘﺎﻧﻴ‪‬ﺖ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺫﻋﺎﻥ ﮐﺮﺩﻩ ﺍﺳﺖ‪ (٢٠) .‬ﺑﺮﺧﻰ ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﺣﻀﺮﺕ‬
‫ﺑﺎﺏ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮐﻰ ﺧﻄﺎﺏ ﺑﻪ ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﻧﺎﺯﻝ ﻭ ﺍﻭ ﺭﺍ ﺑﻘﺒﻮﻝ ﺍﻣﺮ ﺟﺪﻳﺪ ﺩﻋﻮﺕ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬‬
‫)‪ (٢١‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﻧﻴﺰ ﺑﻨﻘﻞ ﺍﺯ ﻳﮑﻰ ﺍﺯ ﺧﺪ‪‬ﺍﻡ ﺑﻴﺖ ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﺑﻪ ﻣﻮﺍﻓﻘﺖ ﻧﺎﻣﱪﺩﻩ ﺑﺎ‬
‫ﻋﻘﺎﺋﺪ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻋﲔ ﻧﻮﺷﺘﻪ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﭼﻨﲔ ﺍﺳﺖ‪ " :‬ﻳﮑﻰ ﺍﺯ ﺍﻫﻞ ﺑﻐﺪﺍﺩ‬
‫ﮐﻪ ﻭﺍﻟﺪﺵ ﺩﺭ ﺍﮐﺜﺮ ﳎﺎﻟﺲ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻭ ﺁﻟﻮﺳﻰ ﻣﺴﺘﺨﺪﻡ ﻭ ﺣﺎﺿﺮ ﺑﻮﺩ ﺣﮑﺎﻳﺖ ﻣﻴﻨﻤﻮﺩ ﮐﻪ‬
‫ﻣﺮﺣﻮﻡ ﺁﻟﻮﺳﻰ ﺑﻐﺎﻳﺖ ﺩﺭ ﺗﮑﻠﹼﻢ ﺍﺯ ﺧﻮﻑ ﺍﻧﺘﻘﺎﺩ ﻗﺮﺓﺍﻟﻌﲔ ﻣﺮﺍﻗﺐ ﺧﻮﺩ ﺑﻮﺩ ﻭ ﺑﻌﺮﰉ ﳓﻮﻯ‬
‫ﻓﺼﻴﺢ ﺗﮑﻠﹼﻢ ﻣﻴﻨﻤﻮﺩ ﻭ ﺍﺯ ﻟﻐﺖ ﺩﺍﺭﺝ ﺍﺟﺘﻨﺎﺏ ﻣﻴﮑﺮﺩ‪ .‬ﺍﺯ ﲨﻠﻪ ﺭﻭﺯﻯ ﺩﺭ ﻣﻮﻗﻌﻰ ﺍﻳﺴﺘﺎﺩﻩ ﮐﻪ‬
‫ﮐﻼﻡ ﺁﻬﻧﺎ ﺭﺍ ﻣﻴﺸﻨﻴﺪﻡ ﺁﻟﻮﺳﻰ ﺩﺭ ﻏﺎﻳﺖ ﺧﻀﻮﻉ ﻣﻴﮕﻔﺖ "ﻳﺎ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺗﺄﷲ ﺇﻧ‪‬ﻰ ﻋﻠﻰ ﻣﺬﻫﺒﮏ‬
‫ﻭﻟﮑﻨ‪‬ﻰ ﺍﺧﺎﻑ ﺳﻴﻮﻑ ﺁﻝ ﻋﺜﻤﺎﻥ"‪ (٢٢) .‬ﻣﻔﺎﺩ ﻋﺒﺎﺭﺍﺕ ﻋﺮﰉ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻯ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺳﻮﮔﻨﺪ‬
‫ﺑﺮ ﺧﺪﺍﻭﻧﺪ ﮐﻪ ﻣﻦ ﺑﺎ ﺗﻮ ﻫﻢ ﻣﺬﻫﺒﻢ ﻭﻟﮑﻦ ﺍﺯ ﴰﺸﲑﻫﺎﻯ ﻋﺜﻤﺎﻧﻴﺎﻥ ﻣﻴﺘﺮﺳﻢ‪ .‬ﺮﺣﺎﻝ ﺁﻧﭽﻪ‬
‫ﻣﺴﻠﹼﻢ ﺍﺳﺖ ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﺍﺯ ﳏﻀﺮ ﻃﺎﻫﺮﻩ ﺍﺳﺘﻔﺎﺿﻪ ﻣﻴﮑﺮﺩﻩ ﻭ ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ‪":‬ﺑﻪ‬
‫ﻣﺒﺎﺣﺜﺎﺕ ﻋﻠﻤﻴ‪‬ﻪ ﻣﻴﭙﺮﺩﺍﺧﺖ ﻭ ﺳﺆﺃﻝ ﻭ ﺟﻮﺍﺏ ﻣﻴﮑﺮﺩ ﻭ ﺍﻇﻬﺎﺭ ﺍﺳﺘﻴﺤﺎﺵ ﳕﻴﻨﻤﻮﺩ‪٢٣ ".‬‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺧﺼﻮﺹ ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺑﻴﺖ ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ‪:‬‬
‫"ﺭﻭﺯﻯ ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﺣﮑﺎﻳﺖ ﺭﺅﻳﺎﺋﻰ ﺍﺯ ﺧﻮﻳﺶ ﳕﻮﺩ ﻭ ﺧﻮﺍﻫﺶ ﺗﻌﺒﲑ ﮐﺮﺩ‪ .‬ﮔﻔﺖ ﺩﺭ ﻋﺎﱂ‬
‫ﺭﺅﻳﺎ ﺩﻳﺪﻡ ﮐﻪ ﻋﻠﻤﺎﻯ ﺷﻴﻌﻪ ﺩﺭ ﺿﺮﻳﺢ ﻣﻄﻬ‪‬ﺮ ﺳﻴ‪‬ﺪ ﺍﻟﺸ‪‬ﻬﺪﺍﺀ ﻭﺍﺭﺩ ﮔﺸﺘﻨﺪ ﻭ ﺿﺮﻳﺢ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ‬
‫ﻭ ﻗﱪ ﻣﻨﻮ‪‬ﺭ ﺭﺍ ﻧﺒﺶ ﳕﻮﺩﻧﺪ ﺟﺴﺪ ﻣﻄﻬ‪‬ﺮ ﳕﻮﺩﺍﺭ ﺷﺪ‪ .‬ﺧﻮﺍﺳﺘﻨﺪ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﺭﺍ ﺑﺮ ﺩﺍﺭﻧﺪ ﻣﻦ‬
‫ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺟﺴﺪ ﻣﻨﻮ‪‬ﺭ ﺍﻧﺪﺍﺧﺘﻢ ﳑﺎﻧﻌﺖ ﳕﻮﺩﻡ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮔﻔﺘﻨﺪ ﺗﻌﺒﲑ ﺧﻮﺍﺏ ﺍﻳﻨﺴﺖ ﮐﻪ‬
‫ﴰﺎ ﻣﺮﺍ ﺍﺯ ﺩﺳﺖ ﻋﻠﻤﺎﻯ ﺷﻴﻌﻪ ﺭﻫﺎﺋﻰ ﻣﻴﺪﻫﻴﺪ‪ .‬ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﮔﻔﺖ ﻣﻦ ﻧﻴﺰ ﭼﻨﲔ ﺗﻌﺒﲑ ﳕﻮﺩﻡ‪".‬‬
‫)‪ (٢٤‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺗﻮﻗﹼﻒ ﺩﺭ ﺑﻴﺖ ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﮐﻪ ﺣﺪﻭﺩ ﺳﻪ ﻣﺎﻩ ﻃﻮﻝ ﮐﺸﻴﺪ )‪(٢٥‬‬
‫ﮔﺎﻩ ﺩﺭ ﺑﻴﺖ ﺟﻨﺎﺏ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﺣﺎﺿﺮ ﻣﻴﮕﺸﺖ ﻭ ﺑﺎ ﺍﺻﺤﺎﺏ ﻭ ﻋﻠﻤﺎﺀ ﺩﻳﮕﺮ ﲟﺬﺍﮐﺮﻩ ﻭ‬
‫ﻣﻨﺎﻇﺮﻩ ﻣﻴﭙﺮﺩﺍﺧﺖ‪ .‬ﻫﻨﮕﺎﻡ ﻋﺰﳝﺖ ﺑﻪ ﺑﻴﺖ ﺟﻨﺎﺏ ﺷﺒﻞ ﳘﻴﺸﻪ ﺩﻭ ﺗﻦ ﺍﺯ ﻧﺴﻮﺍﻥ ﺑﺎﰉ ﻭ ﻳﮏ ﺗﻦ‬
‫ﻣﺄﻣﻮﺭ ﳐﺼﻮﺹ ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﺑﺮﺍﻯ ﺣﻔﺎﻇﺖ ﳘﺮﺍﻩ ﺁﻥ ﺟﻨﺎﺏ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﳎﺎﻟﺲ ﲨﻌﻴ‪‬ﺖ‬
‫ﮐﺜﲑﻯ ﺍﺯ ﺍﺻﺤﺎﺏ ﻭ ﻧﻴﺰ ﭘﲑﻭﺍﻥ ﻓﺮﻕ ﻭ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ ﺣﺎﺿﺮ ﻣﻴﺸﺪﻧﺪ‪ .‬ﳏﻀﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺁﻧﭽﻨﺎﻥ ﮔﺮﻡ ﻭ ﺑﻴﺎﻧﺶ ﺷﲑﻳﻦ ﻭ ﺩﻟﻨﺸﲔ ﺑﻮﺩ ﮐﻪ ﳘﻪ ﺭﺍ ﲢﺖ ﺗﺄﺛﲑ ﻗﺮﺍﺭ ﻣﻴﺪﺍﺩ‪ .‬ﻫﺮﻳﮏ ﺑﮕﻮﻧﻪﺍﻯ‬
‫ﺑﺎ ﻭﻯ ﻣﺒﺎﺣﺜﻪ ﻭ ﻣﻨﺎﻇﺮﻩ ﺩﺍﺷﺖ‪ .‬ﻓﻘﻬﺎﺀ ﺷﻴﻌﻰ ﻭ ﺷﻴﺨﻰ ﺳﺎﮐﻦ ﺑﻐﺪﺍﺩ‪ ،‬ﻋﻠﻤﺎﺀ ﺳﻨ‪‬ﻰ‪ ،‬ﮐﺸﻴﺸﺎﻥ‬
‫ﻣﺴﻴﺤﻰ ﻭ ﻣﻼﹼﻳﺎﻥ ﻳﻬﻮﺩ ﻬﻧﺎﻳﺖ ﮐﻮﺷﺶ ﻣﻴﻨﻤﻮﺩﻧﺪ ﮐﻪ ﺁﻥ ﺟﻨﺎﺏ ﺭﺍ ﺍﺯ ﺍﺩﺍﻣﻪ ﺗﺮﻭﻳﺞ ﺍﻣﺮ ﺑﺪﻳﻊ‬
‫ﺑﺎﺯ ﺩﺍﺭﻧﺪ ﻭ ﺍﻧﻮﺍﻉ ﺗﺪﺍﺑﲑ ﻭ ﺷﻴﻮﻩﻫﺎ ﺭﺍ ﺑﮑﺎﺭ ﻣﻴﱪﺩﻧﺪ ﻭﻟﮑﻦ ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﻣﻴﺪﺍﻥ ﺍﺳﺘﺪﻻﻝ ﳏﮑﻮﻡ‬
‫ﻭ ﻣﻨﮑﻮﺏ ﻣﻴﺸﺪﻧﺪ‪ .‬ﺍﺣﺎﻃﻪ ﻋﻠﻤﻴ‪‬ﻪ ﻃﺎﻫﺮﻩ ﲝﺪ‪‬ﻯ ﺑﻮﺩ ﮐﻪ ﺣﺎﺿﺮﺍﻥ ﺍﮔﺮ ﺩﺭ ﻇ ﹼﻞ ﺍﻣﺮ ﺟﺪﻳﺪ ﻭﺍﺭﺩ‬
‫ﳕﻴﺸﺪﻧﺪ ﺑﻪ ﻋﻈﻤﺖ ﺁﻥ ﺍﻋﺘﺮﺍﻑ ﻣﻴﻨﻤﻮﺩﻧﺪ ﻭ ﻣﻘﺎﻡ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﺩﻝ ﺑﺴﻴﺎﺭ ﮔﺮﺍﻣﻰ ﻣﻴﺪﺍﺷﺘﻨﺪ‪.‬‬
‫ﺍﮔﺮﭼﻪ ﺑﻈﺎﻫﺮ ﺣﺴﺎﺩﺕ ﻭ ﻋﻨﺎﺩ ﻣﻴﻮﺭﺯﻳﺪﻧﺪ‪ (٢٦) .‬ﺟﻨﺎﺏ ﺣﮑﻴﻢ ﻣﺴﻴﺢ ﮐﻠﻴﻤﻰ ﮐﻪ ﳘﺮﺍﻩ ﳏﻤ‪‬ﺪ‬
‫ﺷﺎﻩ ﺩﺭ ﺳﻔﺮ ﺷﺨﺺ ﺍﺧﲑ ﺑﺮﺍﻯ ﺯﻳﺎﺭﺕ ﻣﻘﺎﻣﺎﺕ ﻣﺘﱪ‪‬ﮐﻪ ﺷﻴﻌﻰ ﺩﺭ ﻋﺮﺍﻕ ﺑﻪ ﮐﺸﻮﺭ ﻣﺬﮐﻮﺭ‬
‫ﺭﻓﺘﻪ ﺑﻮﺩ ﺍﺗ‪‬ﻔﺎﻗﹰﺎ ﺩﺭ ﺑﻐﺪﺍﺩ ﭘﺲ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﺍﻭﺻﺎﻑ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﳏﻀﺮ ﺁﻥ ﺟﻨﺎﺏ ﺩﺭ ﺑﻴﺖ‬
‫ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﺷﺘﺎﻓﺖ ﻭ ﳎﺬﻭﺏ ﻭ ﺑﻌﺪﻫﺎ ﻣﺆﻣﻦ ﮔﺮﺩﻳﺪ‪ .‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﻳﺶ ﺩﺭ‬
‫ﺍﻳﻦ ﺧﺼﻮﺹ ﻣﻴﻨﻮﻳﺴﺪ‪" :‬ﻭﻗﱴ ﺍﻳﻦ ﺑﻨﺪﻩ ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﻃﻬﺮﺍﻥ ﺟﻨﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺣﮑﻴﻢ ﻣﺴﻴﺢ‬
‫ﮐﻠﻴﻤﻰ ﻣﺸﻬﻮﺭ ﻋﻠﻴﻪ ﺍﻟﺮ‪‬ﲪﻪ ﺭﺍ ﻣﻼﻗﺎﺕ ﳕﻮﺩﻡ ﻭ ﺍﻳﻦ ﺍﻭ‪‬ﻝ ﺷﺨﺺ ﮐﻠﻴﻤﻰ ﺑﻮﺩ ﮐﻪ ﺍﻳﻦ ﻋﺒﺪ ﺩﺭ‬
‫ﺯﻣﺮﻩ ﺩﻭﺳﺘﺎﻥ ﺩﻳﺪﻡ ﻭ ﺣﺎﻻﺕ ﺍﻧﺲ ﻭ ﺍﳝﺎﻥ ﻭ ﺟﺬﺏ ﻭ ﳏﺒ‪‬ﺖ ﺍﻳﺸﺎﻥ ﻣﻮﺟﺐ ﻋﺠﺐ ﻭ ﭘﺮﺳﺶ‬
‫ﺷﺪ‪ .‬ﻋﺮﺽ ﮐﺮﺩﻡ ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﻳﻦ ﺣﻀﺮﺕ ﮐﻠﻴﻢ ﺑﺎ ﺍﻳﻦ ﺍﻣﺮ ﺍﻋﻈﻢ ﺣﮑﻴﻢ ﻣﺴﺎﻓﺖ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ‬
‫ﺟﻨﺎﺏ ﻋﺎﻟﯽ ﭼﮕﻮﻧﻪ ﻭ ﺑﭽﻪ ﻭﺳﻴﻠﻪ ﺍﻳﻦ ﺳﺒﻴﻞ ﺟﻠﻴﻞ ﺭﺍ ﻃﹼﻰ ﳕﻮﺩﻩ ﻭ ﲟﻨﺰﻝ ﺭﺳﻴﺪﻩﺍﻳﺪ‪ .‬ﻓﺮﻣﻮﺩﻧﺪ‬
‫ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺗﻮﻗﹼﻒ ﺣﻀﺮﺕ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺩﺭ ﺑﻐﺪﺍﺩ ﺍﺯ ﻗﻀﺎ ﻣﻦ ﻫﻢ ﺩﺭ ﺑﻐﺪﺍﺩ ﺑﻮﺩﻡ ﻭ ﺑﺘﻘﺮﻳﺐ ﻭ ﻣﻨﺎﺳﺒﱴ‬
‫ﺩﺭ ﺑﻌﻀﻰ ﳎﺎﻟﺲ ﳏﺎﻭﺭﺍﺕ ﻭ ﻣﮑﺎﳌﺎﺕ ﺍﻳﺸﺎﻥ ﺑﺎ ﻋﻠﻤﺎﺀ ﺣﺎﺿﺮ ﺑﻮﺩﻡ ﻭ ﺍﺯ ﻃﺮﺯ ﻣﮑﺎﳌﻪ ﻭ ﺑﻴﺎﻧﺎﺕ‬
‫ﻭ ﮔﻔﺘﮕﻮ ﻭ ﻣﺬﺍﮐﺮﺍﺕ ﺍﻳﺸﺎﻥ ﻣﺘﺤﻴ‪‬ﺮ ﻭ ﻣﺒﻬﻮﺕ ﻭ ﻣﺘﻔﮑﹼﺮ ﻭ ﳎﺬﻭﺏ ﺷﺪﻡ ﻭ ﲞﻴﺎﻝ ﲡﺴ‪‬ﺲ ﻭ‬
‫ﲢﻘﻴﻖ ﻭ ﺗﻔﺤ‪‬ﺺ ﻭ ﺗﻌﻤ‪‬ﻖ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺩﻗﻴﻖ ﺍﻓﺘﺎﺩﻡ‪ .‬ﻣﻘﺪﺍﺭﻯ ﳘﺎﻥ ﻭﻗﺖ ﺩﺭ ﳘﺎﳒﺎ ﻭ ﻣﻘﺪﺍﺭﻯ ﺍﺯ‬
‫ﺑﻌﺪ ﺩﺭ ﻫﺮﺟﺎ ﺑﻔﻀﻞﺍﷲ ﺗﻌﺎﱃﺭﺳﻴﺪﮔﻰﳕﻮﺩﻩﺗﺎﲟﻘﺼﺪ ﺭﺳﻴﺪﻡ" )ﺻﺺ ‪.(٣٤٨-٣٤٩‬‬
‫ﺍﻣ‪‬ﺎ ﺟﺮﻳﺎﻥ ﺍﳝﺎﻥ ﺟﻨﺎﺏ ﺣﮑﻴﻢ ﻣﺴﻴﺢ ﺑﺪﻳﻦ ﺷﺮﺡ ﺍﺳﺖ ﮐﻪ ﻭﻯ ﺩﺭ ﺳﻴﺎﻩ ﭼﺎﻝ ﻃﻬﺮﺍﻥ ﻫﻨﮕﺎﻡ‬
‫ﻣﺪﺍﻭﺍﻯ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﻋﻠﻴﻤﺤﻤ‪‬ﺪ ﺍﺑﻦ ﺍﺻﺪﻕ ﻭ ﺑﺮ ﺍﺛﺮ ﻣﺬﺍﮐﺮﺍﺕ ﺑﺎ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ‬
‫ﺟﻨﺎﺏ ﺍﺳﻢﺍﷲ ﺍﻻﺻﺪﻕ ﺑﺸﺮﻑ ﻋﺮﻓﺎﻥ ﺍﻣﺮ ﺍﻋﻈﻢ ﻓﺎﺋﺰ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﺍﺳﻢﺍﷲ ﺍﻻﺻﺪﻕ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺻﺎﺩﻕ ﺧﺮﺍﺳﺎﱏ( ﺩﺭ ﺳﺎﻝ ‪ ١٢٧٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﻣﻮﺍﻓﻖ ‪ ١٨٦١‬ﻣﻴﻼﺩﻯ ﺑﺪﺳﺘﻮﺭ‬ ‫)ﻣ ﹼ‬
‫ﻋﻤﻮﻯ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ‪ ،‬ﺳﻠﻄﺎﻥ ﻣﺮﺍﺩ ﻣﲑﺯﺍ ﻭﺍﻟﯽ ﺧﺮﺍﺳﺎﻥ ﻭ ﺑﺮ ﭘﺎﻳﻪ ﻓﺘﻮﺍﻯ ﻗﺘﻞ ﺻﺎﺩﺭﻩ ﺍﺯ‬
‫ﺳﻮﻯ ﻫﺠﺪﻩ ﺗﻦ ﺍﺯ ﻋﻠﻤﺎﺀ ُﻣﻌﺮﺽ ﺧﺮﺍﺳﺎﻥ ﺩﺳﺘﮕﲑ ﺷﺪﻩ ﳘﺮﺍﻩ ﮐﻮﺩﮎ ﺧﺮﺩﺳﺎﻝ ﺧﻮﻳﺶ ﻭ ﺩﻭ‬
‫ﻼ ﻋﻠﯽ ﺍﺻﻐﺮ ﻭ ﻣﲑﺯﺍ ﻧﺼﺮﺍﷲ ﺑﺎ ﮐﹸﻨﺪ ﻭ ﺯﳒﲑ ﺑﻪ ﻃﻬﺮﺍﻥ ﺍﻋﺰﺍﻡ‬‫ﺗﻦ ﺍﺯ ﺩﻳﮕﺮ ﺍﺣﺒ‪‬ﺎﺀ ﺑﻨﺎﻣﻬﺎﻯ ﻣ ﹼ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﺩﺭ ﻃﻬﺮﺍﻥ ﺩﻭﻟﺖ ﻣﺮﮐﺰﻯ ﻧﺎﻣﱪﺩﻩ ﻭ ﳘﺮﺍﻫﺎﻥ ﺭﺍ ﺑﻪ ﺯﻧﺪﺍﻥ ﳏﮑﻮﻡ ﳕﻮﺩ‪ .‬ﻟﺬﺍ ﻧﺎﻣﱪﺩﮔﺎﻥ‬
‫ﻣﺪ‪‬ﺕ ﺩﻭﺳﺎﻝ ﻭ ﭼﻬﺎﺭ ﻣﺎﻩ ﺩﺭ ﺳﻴﺎﻩ ﭼﺎﻝ ﻃﻬﺮﺍﻥ ﻣﻘﻴ‪‬ﺪ ﻭ ﳏﺒﻮﺱ ﮔﺸﺘﻨﺪ‪ .‬ﺷﺪﺍﺋﺪ ﺳﺠﻦ‬
‫ﮐﻮﺩﮎ ﻳﺎﺯﺩﻩﺳﺎﻟﻪ ﺍﺳﻢﺍﷲﺍﻻﺻﺪﻕ ﺭﺍ ﺳﺨﺖ ﺑﻴﻤﺎﺭ ﳕﻮﺩ‪ .‬ﻧﺎﻡ ﺍﻳﻦ ﮐﻮﺩﮎ ﻋﻠﯽﳏﻤ‪‬ﺪ ﺑﻮﺩ ﮐﻪ‬
‫ﳘﺎﻥ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﺍﺑﻦ ﺍﺻﺪﻕ ﺑﺎﺷﺪ‪ .‬ﻣﺸﻬﺪﻯ ﻋﻠﯽ ﻧﺎﻳﺐ ﺍﻧﺒﺎﺭ )ﺳﻴﺎﻩ ﭼﺎﻝ( ﮐﻪ ﺍﻧﺴﺎﱏ‬
‫ﻣﻬﺮﺑﺎﻥ ﺑﻮﺩ ﺗﻼﺵ ﳕﻮﺩ ﮐﻪ ﭘﺰﺷﮑﻰ ﺑﺮ ﺑﺎﻟﲔ ﮐﻮﺩﮎ ﻣﻌﺼﻮﻡ ﺣﺎﺿﺮ ﺷﻮﺩ ﻭ ﺍﻭ ﺭﺍ ﻣﻌﺎﳉﻪ‬
‫ﳕﺎﻳﺪ‪ .‬ﻫﻴﭻ ﻃﺒﻴﱮ ﻣﺎﻳﻞ ﻧﺒﻮﺩ ﮐﻪ ﺑﺮﺍﻯ ﺩﺭﻣﺎﻥ ﻳﮏ ﮐﻮﺩﮎ ﺑﺎﰉ ﺑﻪ ﺳﻴﺎﻩﭼﺎﻝ ﺭﻭﺩ‪ .‬ﺍﻣ‪‬ﺎ ﺟﻨﺎﺏ‬
‫ﺣﮑﻴﻢ ﻣﺴﻴﺢ ﮐﻠﻴﻤﻰ ﰉﺩﺭﻧﮓ ﺧﻮﺍﻫﺶ ﺯﻧﺪﺍﻧﺒﺎﻥ ﺭﺍ ﭘﺬﻳﺮﻓﺖ ﻭ ﺑﺮﺍﻯ ﻣﻌﺎﳉﻪ ﺑﻪ ﺯﻧﺪﺍﻥ ﺭﻓﺖ‪.‬‬
‫ﺩﻭ ﻣﺎﻩ ﲤﺎﻡ ﻫﺮ ﺭﻭﺯ ﭼﻨﺪ ﺳﺎﻋﺖ ﺩﺭ ﺯﻧﺪﺍﻥ ﺑﻮﺩ ﻭ ﺑﻪﻣﻌﺎﳉﻪ ﻣﻴﭙﺮﺩﺍﺧﺖ ﻭ ﺍﺯ ﳏﻀﺮ ﺟﻨﺎﺏ‬
‫ﻣﻼﹼﺻﺎﺩﻕ ﺍﺳﺘﻔﺎﺿﻪ ﻣﻴﻨﻤﻮﺩ‪ .‬ﻣﻌﺎﳉﺎﺕ ﺣﮑﻴﻢ ﺳﺮﺍﳒﺎﻡ ﻧﺘﻴﺠﻪ ﲞﺸﻴﺪ ﻭ ﻋﻠﯽﳏﻤ‪‬ﺪ ﺷﻔﺎ ﻳﺎﻓﺖ‪.‬‬
‫ﻼ ﲢﺖ ﺗﺄﺛﲑ ﻋﻈﻤﺖ ﻣﻘﺎﻡ ﻭ ﻓﺼﺎﺣﺖ ﺑﻴﺎﻥ ﻃﺎﻫﺮﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﺑﺮ ﺍﺛﺮ‬‫ﺣﮑﻴﻢ ﻣﺴﻴﺢ ﮐﻪ ﻗﺒ ﹰ‬
‫ﻣﺬﺍﮐﺮﺍﺕ ﺑﺎ ﺟﻨﺎﺏ ﻣﻼﹼﺻﺎﺩﻕ ﺑﺎﻭﺝ ﺍﳝﺎﻥ ﺭﺳﻴﺪ ﻭ ﳔﺴﺘﲔ ﻣﺆﻣﻦ ﺑﻪ ﺍﻣﺮ ﺍﻋﻈﻢ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﺧﻠﻴﻞ‬
‫ﮔﺸﺖ‪ .‬ﺩﺭ ﻃ ‪‬ﻰ ﺳﺎﳍﺎﻯ ﭘﺲ ﺍﺯ ﺍﻳ‪‬ﺎﻡ ﺭﺿﻮﺍﻥ ﺍﺯ ﻗﻠﻢ ﺍ‪‬ﻰ ﭼﻨﺪ ﻟﻮﺡ ﺑﻪ ﺇﻋﺰﺍﺯ ﺟﻨﺎﺏ ﺣﮑﻴﻢ‬
‫ﻣﺴﻴﺢ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﻭﻟﮑﻦ ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﻏﺎﻟﺐ ﺁﻬﻧﺎ ﺩﺭ ﺩﺳﺖ ﻧﻴﺴﺖ‪ (٢٧) .‬ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﺟﻨﺎﺏ‬
‫ﺣﮑﻴﻢ ﻣﺴﻴﺢ ﺭﺟﺎﻝ ﺑﺮﺟﺴﺘﻪﺍﻯ ﺩﺭ ﺟﺎﻣﻌﻪ ﭘﲑﻭﺍﻥ ﺍﺳﻢ ﺍﻋﻈﻢ ﺩﺭﺧﺸﻴﺪﻧﺪ‪ .‬ﻧﻮﻩ ﻧﺎﻣﱪﺩﻩ ﺟﻨﺎﺏ‬
‫ﱃﺍﻣﺮﺍﷲ ﻭ ﻋﻀﻮ ﭘﻴﺸﲔ‬ ‫ﺩﮐﺘﺮ ﻟﻄﻒﺍﷲ ﺣﮑﻴﻢ )ﻓﺮﺯﻧﺪ ﺣﮑﻴﻢ ﺳﻠﻴﻤﺎﻥ( ﺧﺎﺩﻡ ﺑﺎﻭﻓﺎﻯ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺑﻴﺖﺍﻟﻌﺪﻝ ﺍﻋﻈﻢ ﺍﳍﻰ ﻭ ﺑﺮﺍﺩﺭﺵ ﺩﮐﺘﺮ ﺍﺭﺳﻄﻮﺧﺎﻥ ﺣﮑﻴﻢ ﻭ ﭘﺴﺮﺩﮐﺘﺮ ﺍﺭﺳﻄﻮ ﺟﻨﺎﺏ‬
‫ﭘﺮﻭﻓﺴﻮﺭﻣﻨﻮﭼﻬﺮ ﺣﮑﻴﻢ ﺍﺳﺘﺎﺩﳑﺘﺎﺯ ﺩﺍﻧﺸﮕﺎﻩ ﻃﻬﺮﺍﻥ ﻭ ﺷﻬﻴﺪ ﳎﻴﺪ ﺍﺯ ﺁﻥ ﲨﻠﻪﺍﻧﺪ‪(٢٨) .‬‬
‫ﺑﺎﺭﻯ ﺍﺯ ﺍﻳﻦ ﻧﻔﻮﺱ ﳐﻠﺼﻪ ﺑﺴﻴﺎﺭ ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﳎﺎﻟﺲ ﻣﻨﺎﻇﺮﻩ ﻭ ﻣﺒﺎﺣﺜﻪ ﻃﺎﻫﺮﻩ ﺑﺎ ﻋﻠﻤﺎﺀ ﺍﺩﻳﺎﻥ‬
‫ﲢﺖ ﺗﺄﺛﲑ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ ﻫﺮﭼﻪ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺑﻴﺸﺘﺮ ﮐﺎﻭﻳﺪﻩ ﮔﺮﺩﺩ ﺍﻳﻦ ﺣﮑﺎﻳﺎﺕ ﺍﻓﺰﻭﺩﻩ‬
‫ﻣﻴﺸﻮﺩ‪ .‬ﻓﺼﺎﺣﺖ ﮐﻼﻡ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺍﺣﺎﻃﻪ ﰉﻧﻈﲑ ﺍﻭ ﺑﺮ ﻣﻌﺎﺭﻑ ﺍﳍﻴ‪‬ﻪ ﻭ ﳏﮑﻮﻣﻴ‪‬ﺖ ﻋﻠﻤﺎﻯ‬
‫ﺍﺩﻳﺎﻥ ﺧﺼﻮﺻﹰﺎ ﺷﻴﻌﻰ ﻭ ﺳﻨ‪‬ﻰ ﺑﻐﺪﺍﺩ ﻭ ﺍﺻﻮ ﹰﻻ ﻋﺮﺍﻕ ﺳﺒﺐ ﮔﺸﺖ ﮐﻪ ﺁﻧﺎﻥ ﺩﺭ ﻬﻧﺎﻳﺖ ﺣﺴﺎﺩﺕ‬
‫ﻭ ﻋﻨﺎﺩ ﺑﻪﭘﺨﺶ ﺷﺎﻳﻌﺎﺕ ﰉﺑﻨﻴﺎﺩ ﭘﺮﺩﺍﺯﻧﺪ ﻭ ﺁﻥ ﺟﻨﺎﺏ ﺭﺍ ﺩﺭ ﺍﻧﻈﺎﺭ ﻋﻤﻮﻡ ﺷﺨﺼﻰ ﰉ ﻗﻴﺪ ﻭ‬
‫ﻻﻣﺬﻫﺐ ﻗﻠﻤﺪﺍﺩ ﳕﺎﻳﻨﺪ‪ .‬ﺷﻴﺦ ﳏﻤﻮﺩ ﺍﺑﻦﺁﻟﻮﺳﻰ ﻣﻔﱴ ﺑﻐﺪﺍﺩ ﺩﺭ ﺷﺮﺣﻰ ﮐﻪ ﺩﺭ ﺧﺼﻮﺹ ﺟﻨﺎﺏ‬
‫ﻼ‬
‫ﻃﺎﻫﺮﻩ ﻧﻮﺷﺘﻪ ﺑﺪﻳﻦ ﻧﮑﺘﻪ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﻭ ﺗﺼﺮﻳﺢ ﳕﻮﺩﻩ ﺍﺳﺖ ﮐﻪ ﺷﺎﻳﻌﺎﺕ ﻣﺬﮐﻮﺭ ﮐﺎﻣ ﹰ‬
‫ﰉﺍﺳﺎﺱ ﺍﺳﺖ‪ (٢٩) .‬ﻋﻤﺪﻩ ‪‬ﺎﻧﻪ ﳐﺎﻟﻔﺎﻥ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻃﺎﻫﺮﻩ ﰉﭘﺮﺩﻩ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﺍﻥ ﻇﺎﻫﺮ‬
‫ﻣﻴﺸﻮﺩ‪ .‬ﺣﺎﻝ ﺁﻧﮑﻪ ﻃﺎﻫﺮﻩ ﺑﺎ ﻋﻠﻤﺎﺀ ﺍﺩﻳﺎﻥ ﻭ ﻏﲑ ﺑﺎﺑﻴﺎﻥ ﺍﺯ ﭘﺸﺖ ﭘﺮﺩﻩ ﺳﺨﻦ ﻣﻴﮕﻔﺖ ﻭ ﺗﻨﻬﺎ‬
‫ﺑﺮﻭﺍﻳﺖ ﺑﺮﺧﻰ ﺍﺯ ﻭﻗﺎﻳﻊ ﻧﮕﺎﺭﺍﻥ ﺩﺭ ﲨﻊ ﺑﺎﺑﻴﺎﻥ ﻧﻘﺎﺏ ﺑﺮ ﭼﻬﺮﻩ ﻧﺪﺍﺷﺖ‪(٣٠) .‬ﻣﻌﺎﻧﺪﻳﻦ ﺍﻳﻦ‬
‫ﮐﺸﻒ ﻧﻘﺎﺏ ﺍﻧﺘﺴﺎﰉ ﺭﺍ ﺧﺮﻕ ﺍﲨﺎﻉ ﻭ ﳐﺎﻟﻒ ﺑﺎ ﺍﺳﻼﻡ ﴰﺮﺩﻧﺪ‪ (٣١) .‬ﺣﺎﻝ ﺁﻧﮑﻪ ﭘﻮﺷﻴﺪﻥ‬
‫ﺻﻮﺭﺕ ﻭ ﺩﻭ ﺩﺳﺖ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻓﺘﺎﻭﻯ ﺍﺳﻼﻣﻰ ﻭﺍﺟﺐ ﻧﮕﺮﺩﻳﺪﻩ ﻭ ﺩﺭ ﺍﺣﺎﺩﻳﺚ ﻣﺮﻭﻳ‪‬ﻪ‬
‫ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﻧﺴﻮﺍﻥ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﺩﺭ ﻣﺼﺎﺣﺒﺖ ﺭﺳﻮﻝﺍﷲ ﺩﺭ ﺳﻔﺮ ﺣ ‪‬ﺞ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﲨﻌﻴ‪‬ﺖ ﺍﻧﺒﻮﻩ‬
‫ﺣﺠﺎﺏ ﺑﺮ ﺭﻭﻯ ﻭ ﺩﻭ ﺩﺳﺖ ﺧﻮﻳﺶ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺮﺣﺎﻝ ﺩﺭ ﺍﻭﺍﻥ ﺍﻗﺎﻣﺖ ﺩﺭ ﮐﺮﺑﻼ ﻭ ﺑﻐﺪﺍﺩ‬
‫ﮐﻪ ﺍﻋﺪﺍﺀ ﺍﻣﺮ ﺑﺪﻳﻊ ﺑﻴﻨﻬﺎﻳﺖ ﺗﻼﺵ ﻣﻴﻨﻤﻮﺩﻧﺪ ﺗﺎ ﺣﻴﺜﻴ‪‬ﺖ ﻃﺎﻫﺮﻩ ﺭﺍ ﻟﮑﹼﻪ ﺩﺍﺭ ﳕﺎﻳﻨﺪ ﺑﺮﺧﻰ ﺍﺯ‬
‫ﺑﺎﺑﻴﺎﻥ ﻧﻴﺰ ﺑﺎ ﺁﻥ ﺟﻨﺎﺏ ﺁﻏﺎﺯ ﳐﺎﻟﻔﺖ ﳕﻮﺩﻧﺪ‪.‬‬
‫ﻃﺎﻫﺮﻩ ﺑﺎﻧﻮﺋﻰ ﺍﻧﻘﻼﰉ ﻭ ﻣﻌﺘﻘﺪ ﺑﺎﺻﻼﺣﺎﺕ ﺍﺳﺎﺳﻰ ﺟﺎﻣﻌﻪ ﺑﻮﺩ ﻭ ﺍﺯ ﳘﺎﻥ ﺭﻭﺯﻫﺎﻯ ﳔﺴﺖ‬
‫ﺑﻪﺣﻘﺎﺋﻖ ﻣﻨﺪﳎﻪ ﺩﺭ ﺁﺋﲔ ﺟﺪﻳﺪ ﭘﻰ ﺑﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺍﻣ‪‬ﺎ ﻏﺎﻟﺐ ﺍﺻﺤﺎﺏ ﻳﺎ ﺍﺯ ﺁﻥ ﺣﻘﺎﺋﻖ ﻧﺎﺍﮔﺎﻩ ﺑﻮﺩﻧﺪ‬
‫ﻼ ﺍﲪﺪ ﺣﺼﺎﺭﻯ ﺍﺯ ﺩﺳﺘﻪ ﺍﺧﲑ ﺑﻮﺩ ﻭ ﺩﺭ ﳐﺎﻟﻔﺖ‬ ‫ﻭ ﻳﺎ ﺑﺎ ﺍﻇﻬﺎﺭ ﺟﻬﺮﻯ ﺁﻬﻧﺎ ﳐﺎﻟﻔﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻣ ﹼ‬
‫ﺑﺎ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺮﺍﻩ ﺍﻓﺮﺍﻁ ﺭﻓﺘﻪ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﻋﻠﹼﺖ ﻣﺸﺎﺟﺮﺍﺕ ﺑﺴﻴﺎﺭ ﻣﻴﺎﻥ ﺩﻭ ﮔﺮﻭﻩ ﻫﻮﺍﺧﻮﺍﻩ‬
‫ﻃﺎﻫﺮﻩ ﻭ ﻣﻼﹼﺍﲪﺪ ﮔﺮﺩﻳﺪ‪ .‬ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﺷﱮ ﺑﺎ ﻣﻼﹼﺍﲪﺪ ﻭ ﺗﲎ ﭼﻨﺪ ﺍﺯ‬
‫ﻫﻮﺍﺧﻮﺍﻫﺎﻧﺶ ﺩﺭ ﺑﻴﺖ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﺍﺟﺘﻤﺎﻉ ﳕﻮﺩﱘ ﺗﺎ ﺭﻓﻊ ﻓﺘﻨﻪ ﻭ ﻗﻄﻊ ﻧﺰﺍﻉ ﺷﻮﺩ‬
‫ﻼ ﺍﲪﺪ ﺧﻮﺩ ﺩﺍﻋﻴﻪ ﺭﻫﱪﻯ ﺩﺍﺷﺖ ﻭ ﲨﻌﻰ ﺭﺍ ﺑﮕﺮﺩ ﺧﻮﻳﺶ ﻓﺮﺍﺧﻮﺍﻧﺪﻩ‬ ‫ﻭﻟﮑﻦ ﻣﻔﻴﺪ ﻧﻴﺎﻓﺘﺎﺩ ﻭ ﻣ ﹼ‬
‫ﺧﻮﺩ ﺭﺍ ﺍﻋﻠﻢ ﺍﺯ ﻣﻌﺎﺻﺮﻳﻦ ﻣﻴﺸﻤﺮﺩ‪ ٣٢ .‬ﺑﺎﻳﺪ ﺗﺼﺮﻳﺢ ﳕﻮﺩ ﮐﻪ ﺗﻮﻗﻴﻌﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﮐﻪ ﺩﺭ‬
‫ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﻃﺎﻫﺮﻩ ﺩﺭ ﮐﺮﺑﻼ‪ ،‬ﺩﺭ ﭘﺎﺳﺦ ﺷﮑﺎﻳﺎﺕ ﻭﺍﺻﻠﻪ‪ ،‬ﻭ ﺳﭙﺲ ﺩﺭ ﺑﻐﺪﺍﺩ ﻭ ﺍﺻﻮ ﹰﻻ ﺳﺎﳍﺎﻯ‬
‫ﺑﻌﺪ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﳘﮕﻰ ﺷﺎﻣﻞ ﲪﺎﻳﺖ ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪.‬‬
‫‪‬ﻮ‪‬ﺭ ﻭ ﺷﻬﺎﻣﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﻧﺸﺮ ﻋﻘﺎﻳﺪ ﺧﻮﻳﺶ ﮐﻪ ﺍﺻﻮ ﹰﻻ ﻣﺒﺘﲎ ﺑﺮ ﺭﻭﺡ ﺁﻳﺎﺕ ﺣﻀﺮﺕ‬
‫ﺑﺎﺏ ﺑﻮﺩﻩ )ﭼﻨﺎﻧﮑﻪ ﺍﻳﻦ ﻧﮑﺘﻪ ﺑﻌﺪﹰﺍ ﺑﺪﻳﻬﻰ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ( ﻭ ﺍﻋﺘﻘﺎﺩ ﺑﺪﻳﻦ ﺍﺻﻞ ﮐﻪ ﺩﻳﮕﺮ ﺑﺎﻳﺪ‬
‫ﺣﻘﺎﺋﻖ ﺍﻣﺮ ﺑﺪﻳﻊ ﺭﺍ ﰉ ﭘﺮﺩﻩ ﺍﻧﺘﺸﺎﺭ ﺩﺍﺩ ﻭ ﺍﺣﺒﺎﺏ ﺭﺍ ﺍﻓﺮﺍﻁ ﺩﺭ ﺗﻘﻴ‪‬ﻪ ﻧﺸﺎﻳﺪ‪ ،‬ﺍﺻﺤﺎﺏ ﳏﺎﻓﻈﻪ‬
‫ﮐﺎﺭ ﻭ ﻧﺎﺧﺸﻨﻮﺩ ﺍﺯ ﺷﻴﻮﻩ ﺍﻧﻘﻼﰉ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺮ ﺁﻥ ﺩﺍﺷﺖ ﮐﻪ ﺍﺟﺘﻤﺎﻉ ﳕﺎﻳﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﻣﺸﻮﺭﺕ‬
‫ﮐﺎﰱ ﺷﮑﺎﻳﺖ ﻧﺎﻣﻪ ﺑﻪ ﳏﻀﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﺗﻘﺪﱘ ﳕﺎﻳﻨﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﮔﺮﻭﻫﻰ ﺍﺯ ﺁﻧﺎﻥ ﺩﺭ ﻗﺼﺒﻪ‬
‫ﮐﺎﻇﻤﻴ‪‬ﻪ ﺍﺟﺘﻤﺎﻉ ﳕﻮﺩﻧﺪ ﻭ ﺍﻋﻠﻢ ﺍﻳﺸﺎﻥ ﮐﻪ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﺑﺸﺮ ﺑﻮﺩ ﻋﺮﻳﻀﻪﺍﻯ ﺷﮑﺎﻳﺖ ﺁﻣﻴﺰ ﻭﺳﻴﻠﻪ‬
‫ﻧﻮﺭﻭﺯﻋﻠﯽ ﺧﺎﺩﻡ ﺑﻴﺖ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﲝﻀﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺗﻘﺪﱘ ﺩﺍﺷﺖ‪ (٣٣) .‬ﺩﺭ‬
‫ﭘﺎﺳﺦ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﺑﺸﺮ ﺗﻮﻗﻴﻌﻰ ﺍﺯ ﻗﻠﻢ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﺑﺎﺏ ﻧﺎﺯﻝ ﺷﺪ ﮐﻪ ﻭﺳﻴﻠﻪ ﳘﺎﻥ‬
‫ﻧﻮﺭﻭﺯﻋﻠﯽ ﺑﻪ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﻭ ﻳﺎﺭﺍﻧﺶ ﺗﺴﻠﻴﻢ ﮔﺮﺩﻳﺪ‪ .‬ﺟﻨﺎﺏ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﺑﻐﺪﺍﺩﻯ ﻭ ﮔﺮﻭﻫﻰ‬
‫ﺍﺯ ﺍﺻﺤﺎﺏ ﺑﻐﺪﺍﺩ ﺑﻪ ﮐﺎﻇﻤﲔ ﺭﻓﺘﻨﺪ ﻭ ﺩﺭ ﲨﻌﻰ ﮐﻪ ﻣﺘﺠﺎﻭﺯ ﺍﺯ ﻫﻔﺘﺎﺩ ﺗﻦ ﺍﺯ ﺍﺣﺒﺎﺏ ﺑﻮﺩ ﺗﻮﻗﻴﻊ‬
‫ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﺑﺎﺏ ﺯﻳﺎﺭﺕ ﮔﺮﺩﻳﺪ‪ .‬ﺩﺭ ﺗﻮﻗﻴﻊ ﻳﺎﺩ ﺷﺪﻩ ﺧﻄﺎﺏ ﺑﻪ ﺳﻴ‪‬ﺪ ﻋﻠﯽ ﺑﺸﺮ ﭘﺲ ﺍﺯ‬
‫ﲡﻠﻴﻞ ﻭﻓﲑ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺁﻥ ﺟﻨﺎﺏ ﺭﺍ ﺑﺎﻧﻮﺋﻰ ﺻﺎﺩﻗﻪ‪ ،‬ﻋﺎﳌﻪ‪ ،‬ﻋﺎﻣﻠﻪ‪ ،‬ﻃﺎﻫﺮﻩ ﻭ ﺁﮔﺎﻩ ﺍﺯ‬
‫ﺣﻘﺎﻳﻖ ﺍﻣﺮ ﺑﺪﻳﻊ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺗ‪‬ﺒﺎﻉ ﺳﻴ‪‬ﺪ ﻣﺬﮐﻮﺭ ﺭﺍ ﺍﺯ ﻧﺎﻣﱪﺩﻩ ﻓﺮﺽ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ (٣٤) .‬ﺍﻳﻦ ﺍﻣﺮ‬
‫ﺳﺒﺐ ﺗﺰﻟﺰﻝ ﺳﻴ‪‬ﺪﻋﻠﯽ ﺑﺸﺮ ﻭ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﺍﺯ ﲨﻠﻪ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﺟﻌﻔﺮ‪ ،‬ﺳﻴ‪‬ﺪ ﺣﺴﻦ‪ ،‬ﺳﻴ‪‬ﺪ‬
‫ﻃﻪ ﻭ ﮐﺎﻇﻢ ﺻﻮﰱ ﮔﺸﺖ‪ .‬ﻭﻟﮑﻦ ﺑﺎﻗﻰ ﺍﺻﺤﺎﺏ ﺍﻇﻬﺎﺭ ﻣﺮﺍﺗﺐ ﺳﺮﻭﺭ ﻭ ﺍﻳﻘﺎﻥ ﳕﻮﺩﻧﺪ ﻭ ﺍﺯ ﺁﻥ‬
‫ﭘﺲ ﺍﺭﺍﺩﺕ ﻗﻠﱮ ﺁﻧﺎﻥ ﺑﻪ ﻃﺎﻫﺮﻩ ﺑﺴﻰ ﺍﻓﺰﺍﻳﺶ ﻳﺎﻓﺖ‪ .‬ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺧﻄﺎﺏ ﺑﻪ‬
‫ﻃﺎﻫﺮﻩ ﻭ ﻳﺎ ﺩﺭ ﺗﻮﺍﻗﻴﻊ ﺩﻳﮕﺮ ﺍﺻﺤﺎﺏ ﺍﺯ ﺁﻥ ﺟﻨﺎﺏ ﲡﻠﻴﻞ ﻓﺮﺍﻭﺍﻥ ﮔﺸﺘﻪ ﻭ ﺍﺗ‪‬ﻬﺎﻣﺎﺕ ﻭﺍﻫﻴﻪ ﻭﺍﺭﺩﻩ‬
‫ﺑﺮ ﺍﻭ ﺭﺍ ﺭ ‪‬ﺩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ ﺗﻮﻗﻴﻊ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ ﺣﺮﻑ ﺣﻰ‪ ،‬ﺷﻮﻫﺮ ﺧﻮﺍﻫﺮ ﻃﺎﻫﺮﻩ‪ ،‬ﺩﺭ‬
‫ﺣ ‪‬ﻖ ﻃﺎﻫﺮﻩ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﻭ ﻭﺭﻗﻪ ﻃﻴ‪‬ﺒﻪ ﺍﻳﺴﺖ ﮐﻪ ﻓﻮﺃﺩﺵ ﻣﻄﻬ‪‬ﺮ ﺍﺳﺖ ﻭ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﺍﺷﺨﺎﺻﻰ‬
‫ﮐﻪ ﻗﺪﺭ ﺍﻭ ﺭﺍ ﻣﻴﺸﻨﺎﺳﻨﺪ ﻭ ﺳﺒﺐ ﺁﺯﺍﺭ ﻭﻯ ﻧﻴﺴﺘﻨﺪ ﺭﲪﺖ ﻣﻴﻨﻤﺎﻳﺪ‪ .‬ﻃﺎﻫﺮﻩ ﺳﺒﺐ ﻋﺰ‪‬ﺕ ﺧﺎﻧﺪﺍﻥ‬
‫ﺧﻮﻳﺶ ﺍﺳﺖ ﻭ ﺍﻃﺎﻋﺖ ﺍﺯ ﻭﻯ ﻋﲔ ﺷﺮﻑ ﻭ ﻣﻨﻘﺒﺖ ﺍﺳﺖ‪ (٣٥) .‬ﺩﺭ ﺗﻮﻗﻴﻊ ﺩﻳﮕﺮﻯ‬
‫ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮐﺸﺎﻥ ﺩﻭﺳﺖ ﳕﻴﺪﺍﺭﻧﺪ ﺍﺣﺪﻯ ﻣﻨﮑﺮ ﻣﻘﺎﻡ ﻋﻈﻴﻢ ﻃﺎﻫﺮﻩ ﺷﻮﺩ ﻭ ﺍﮔﺮ‬
‫ﻋﻘﻮﻝ ﺍﺻﺤﺎﺏ ﺑﺮﺍﻯ ﺩﺭﮎ ﺑﺮﺧﻰ ﺍﺯ ﻣﻄﺎﻟﺐ ﮐﻪ ﻃﺎﻫﺮﻩ ﺑﻴﺎﻥ ﻣﻴﮑﻨﺪ ﻧﺎﺑﺎﻟﻎ ﺍﺳﺖ ﺑﺎﻳﺪ ﺻﱪ‬
‫ﳕﺎﻳﻨﺪ ﺗﺎ ﺍﺭﺍﺩﻩ ﺍﳍﻲ ﺑﺎﳒﺎﻡ ﺭﺳﺪ‪ (٣٦) .‬ﻭ ﺩﺭ ﺗﻮﻗﻴﻊ ﺩﻳﮕﺮﻯ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﺍﺣﺪﻯ ﳎﺎﺯ ﻧﻴﺴﺖ ﮐﻪ‬
‫ﺩﺭ ﻋﻠﻢ ﻃﺎﻫﺮﻩ ﺗﺮﺩﻳﺪ ﳕﺎﻳﺪ‪ .‬ﺍﻭ ﺍﺯ ﻭﺍﻗﻌﻴ‪‬ﺎﺕ ﺍﻣﺮ ﺑﺪﻳﻊ ﺁﮔﺎﻩ ﺍﺳﺖ ﻭ ﺍﻣﺮﻭﺯ ﻭﺟﻮﺩﺵ ﻣﻮﺟﺐ‬
‫ﺷﺮﻑ ﺍﺳﺖ ﺑﺮﺍﻯ ﲨﺎﻋﺖ ﻣﺆﻣﻨﲔ‪ .‬ﻫﺮﮐﺲ ﺳﺒﺐ ﺍﺫ‪‬ﻳﺖ ﺍﻭ ﺷﻮﺩ ﻣﺮﺗﮑﺐ ﮔﻨﺎﻩ ﻋﻈﻴﻢ ﮔﺸﺘﻪ‬
‫ﺍﺳﺖ‪(٣٧) .‬‬
‫ﺑﺎﺭﻯ ﺍﺯ ﺭﺟﻮﻉ ﺑﻪ ﺣﻮﺍﺩﺙ ﮐﺮﺑﻼ ﭘﻮﺯﺵ ﻣﻴﻄﻠﺒﻴﻢ‪ .‬ﻋﻠﹼﺖ ﺍﺻﻠﯽ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺣﻮﺍﺩﺙ ﮐﺮﺑﻼ‬
‫ﻭ ﺑﻐﺪﺍﺩ ﺩﺭ ﮐﻤﺎﻝ ﺍﺗ‪‬ﺼﺎﻝ ﻭ ﺍﺭﺗﺒﺎﻁﺍﻧﺪ‪ .‬ﻃﺎﻫﺮﻩ ﺩﺭ ﺑﻐﺪﺍﺩ ﳘﭽﻨﺎﻥ ﺑﻪﻧﺸﺮ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﻣﺒﺎﺣﺜﻪ ﻭ‬
‫ﻣﻨﺎﻇﺮﻩ ﺑﺎ ﻋﻠﻤﺎﺀ ﻭ ﻧﻴﺰ ﻃﺎﻟﺒﺎﻥ ﲢﻘﻴﻖ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺖ‪ .‬ﺷﻮﻫﺮ ﻭ ﻋﻤﻮﻯ ﻃﺎﻫﺮﻩ ﻭﺳﻴﻠﻪ ﻳﮑﻰ ﺍﺯ‬
‫ﻣﺘﻨﻔﺬﹼﻳﻦ ﮐﺮﺑﻼ ﺗﻼﺵ ﳕﻮﺩﻧﺪ ﮐﻪ ﺣﮑﻮﻣﺖ ﻋﺮﺍﻕ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪ ﺍﻳﺮﺍﻥ ﺑﺮ ﮔﺮﺩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺷﺨﺺ ﺍﺯ‬
‫ﮐﺮﺑﻼ ﺑﻪ ﺑﻐﺪﺍﺩ ﺭﻓﺖ ﻭ ﻫﺮﭼﻪ ﺍﺯ ﺩﺳﺘﺶ ﺑﺮ ﻣﻴﺂﻣﺪ ﺍﳒﺎﻡ ﺩﺍﺩ ﻭ ﺳﭙﺲ ﻧﺎﻣﻪﺍﻯ ﺑﻪ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ‬
‫ﺑﺮﻏﺎﱏ‪ ،‬ﻋﻤﻮﻯ ﻃﺎﻫﺮﻩ‪ ،‬ﻧﻮﺷﺖ‪ .‬ﻋﺒ‪‬ﻮﺩ ﺻﺎﳊﻰ ﺍﻳﻦ ﻧﺎﻣﻪ ﺭﺍ ﺑﻪ ﻋﺮﰉ ﺗﺮﲨﻪ ﮐﺮﺩﻩ ﻭ ﺩﮐﺘﺮ ﻋﻠ ‪‬ﻰ‬
‫ﻯ ﺁﻥ ﺗﺮﲨﻪ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ .‬ﺟﻠﺪ ﺩﻭﻡ ﺹ ‪ (١٧٢‬ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ‬ ‫ﺍﻟﻮﺭﺩ ‪‬‬
‫ﻧﺎﻣﻪ ﺗﺼﺮﻳﺢ ﺷﺪﻩ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﲨﻴﻊ ﻋﻠﻤﺎﺀ ﻭ ﺍﻋﻴﺎﻥ ﺑﻐﺪﺍﺩ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ‬
‫ﳐﺎﻟﻔﺎﻥ ﺩﺭ ﺧﺼﻮﺹ ﻃﺎﻫﺮﻩ ﻣﻴﮕﻮﻳﻨﺪ ﺧﻼﻑ ﺣﻘﻴﻘﺖ ﺍﺳﺖ‪.‬‬
‫ﺷﱮ ﭘﺪﺭ ﻣﻔﱴ ﺑﻐﺪﺍﺩ ﺑﻪ ﺧﺎﻧﻪ ﻣﻔﱴ ﺁﻣﺪ ﻭ ﺑﺎ ﻃﺎﻫﺮﻩ ﺑﻪﲝﺚ ﭘﺮﺩﺍﺧﺖ ﻭ ﺑﺎ ﻬﻧﺎﻳﺖ ﺗﻌﺮ‪‬ﺽ ﺯﺑﺎﻥ ﺑﻪ‬
‫ﺷﺘﻢ ﻭ ﻃﻌﻦ ﮔﺸﻮﺩ‪ .‬ﻣﻔﱴ ﺍﺯ ﺭﻓﺘﺎﺭ ﭘﺪﺭﺵ ﺷﺮﻣﻨﺪﻩ ﻭ ﺁﺯﺭﺩﻩ ﮔﺸﺖ ﻭ ﺍﺯ ﻃﺎﻫﺮﻩ ﺑﺴﻴﺎﺭ ﭘﻮﺯﺵ‬
‫ﺧﻮﺍﺳﺖ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﺑﺎﻃﹼﻼﻉ ﺍﻭ ﺭﺳﺎﻧﺪ ﮐﻪ ﭘﺎﺳﺦ ﮔﺰﺍﺭﺵ ﭘﻴﺸﲔ ﺩﺭ ﺑﺎﺏ ﻭﻯ ﺍﺯ ﺍﺳﺘﺎﻧﺒﻮﻝ‬
‫)ﺑﺎﺏ ﻋﺎﻟﯽ( ﺁﻣﺪﻩ ﻭ ﺳﻠﻄﺎﻥ ﻋﺜﻤﺎﱏ ﺍﻣﺮ ﺑﻪﺭﻫﺎﺋﻰ ﻃﺎﻫﺮﻩ ﮐﺮﺩﻩ ﺍﺳﺖ ﺑﺸﺮﻁ ﺁﻧﮑﻪ ﺩﺭ ﺣﻮﺯﻩ‬
‫ﺍﻣﭙﺮﺍﺗﻮﺭﻯ ﻋﺜﻤﺎﱏ ﳕﺎﻧﺪ‪ (٣٨) .‬ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﺭﻭﺯﻫﺎﻯ ﺁﺧﺮ ﺯﻣﺴﺘﺎﻥ ﺳﺎﻝ ‪ ١٢٦٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬
‫ﻣﻮﺍﻓﻖ ‪ ١٨٤٧‬ﻣﻴﻼﺩﻯ ﺑﻮﺩ‪ .‬ﭼﻮﻥ ﺑﺎﺏ ﻋﺎﻟﯽ ﺩﺳﺘﻮﺭ ﺍﺧﺮﺍﺝ ﻫﻮﺍﺧﻮﺍﻫﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﻧﻴﺰ‬
‫ﺻﺎﺩﺭ ﮐﺮﺩﻩ ﺑﻮﺩ ﺩﻫﻬﺎ ﺗﻦ ﺍﺯ ﺭﺟﺎﻝ ﻋﺮﺏ ﻭ ﻋﺠﻢ ﳘﺮﺍﻩ ﺁﻥ ﺟﻨﺎﺏ ﻋﺎﺯﻡ ﺍﻳﺮﺍﻥ ﮔﺮﺩﻳﺪﻧﺪ‪.‬‬
‫ﳏﻤ‪‬ﺪﺁﻗﺎ ﻳﺎﻭﺭ ﺍﺯ ﻧﺰﺩﻳﮑﺎﻥ ﳒﻴﺐ ﭘﺎﺷﺎ ﻭﺍﻟﯽ ﺑﻐﺪﺍﺩ ﻣﺄﻣﻮﺭ ﮔﺮﺩﻳﺪ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺍﺻﺤﺎﺏ‬
‫ﺭﺍ ﺗﺎ ﺧﺎﻧﻘﲔ ﺩﺭ ﻣﺮﺯ ﺍﻳﺮﺍﻥ ﳘﺮﺍﻫﻰ ﳕﺎﻳﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﻋﺪ‪‬ﻩ ﺳﻰﺗﻦ ﺍﺯ ﺍﺻﺤﺎﺏ ﻋﺮﺏ ﻭ ﺑﺮﺧﻰ ﺍﺯ‬
‫ﺁﻧﺎﻥ ﻣﺴﻠﹼﺢ ﺑﻮﺩﻧﺪ ﻭ ﭘﻴﺎﺩﻩ ﺭﺍﻩ ﻣﻰﭘﻴﻤﻮﺩﻧﺪ‪ .‬ﺑﻪﺗﺼﺮﻳﺢ ﺁﻗﺎ ﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ ﺑﻐﺪﺍﺩﻯ‪ ،‬ﺷﻴﺦ ﺻﺎﱀ‬
‫ﮐﺮﳝﻰ‪ ،‬ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ‪ ،‬ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ‪ ،‬ﺳﻴ‪‬ﺪ ﺍﲪﺪ ﻳﺰﺩﻯ‪ ،‬ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﺑﺎﻳﮑﺎﱏ‪ ،‬ﺳﻴ‪‬ﺪ‬
‫ﻼ ﺍﺑﺮﺍﻫﻴﻢ ﳏﻼﹼﺗﻰ ﺍﺯ ﲨﻠﻪ ﳘﺮﺍﻫﺎﻥ ﺑﻮﺩﻧﺪ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﺎﻥ ﺳﻮﺍﺭﻩ ﺣﺮﮐﺖ‬
‫ﳏﺴﻦ ﮐﺎﻇﻤﻰ ﻭ ﻣ ﹼ‬
‫ﻣﻴﮑﺮﺩﻧﺪ‪ (٣٩) .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺻﺒﺢ ﻓﺮﺩﺍﻯ ﺭﻭﺯﻯ ﮐﻪ ﺍﺯ ﭘﺎﺳﺦ ﺑﺎﺏ ﻋﺎﻟﯽ ﺁﮔﺎﻫﻰ ﻳﺎﻓﺖ ﺍﺯ‬
‫ﺧﺎﻧﻪ ﻣﻔﱴ ﺧﺎﺭﺝ ﮔﺸﺖ ﻭ ﺑﻪ ﲪ‪‬ﺎﻡ ﺭﻓﺖ ﻭ ﺁﻣﺎﺩﻩ ﺳﻔﺮ ﺷﺪ‪ .‬ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﺑﻐﺪﺍﺩﻯ ﻭ ﺷﻴﺦ‬
‫ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ ﻭﺳﺎﺋﻞ ﺳﻔﺮ ﺭﺍ ﻓﺮﺍﻫﻢ ﳕﻮﺩﻧﺪ‪ .‬ﺍﺯ ﻧﺴﻮﺍﻥ ﺍﺯ ﲨﻠﻪ ﴰﺲ ﺍﻟﻀ‪‬ﺤﻰ‪،‬‬
‫ﻭﺭﻗﺔﺍﻟﻔﺮﺩﻭﺱ ﻭ ﻣﺎﺩﺭ ﺁﻗﺎ ﻣﲑﺯﺍ ﻫﺎﺩﻯ ﻬﻧﺮﻯ ﻋﺎﺯﻡ ﳘﺮﺍﻫﻰ ﺑﺎ ﻃﺎﻫﺮﻩ ﺷﺪﻧﺪ‪ .‬ﻣﺼﺎﺭﻑ ﺳﻔﺮ ﳘﻪ‬
‫ﺑﺎ ﺟﻨﺎﺏ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﺑﻮﺩ‪ .‬ﺳﻪ ﺭﻭﺯ ﭘﺲ ﺍﺯ ﺁﮔﺎﻫﻰ ﺍﺯ ﻓﺮﻣﺎﻥ ﺳﻠﻄﺎﻥ ﻋﺜﻤﺎﱏ ﻃﺎﻫﺮﻩ ﻭ‬
‫ﳘﺮﺍﻫﺎﻥ ﻋﺎﺯﻡ ﺍﻳﺮﺍﻥ ﮔﺮﺩﻳﺪﻧﺪ‪ (٤٠) .‬ﺑﺎ ﺧﺮﻭﺝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﳘﺮﺍﻫﺎﻥ ﺗﻼﺵﻫﺎﻯ ﻣﺪﺍﻭﻡ‬
‫ﺑﺎﺑﻴﺎﻥ ﻭ ﺷﻬﺮﺕ ﺁﻧﺎﻥ ﺩﺭ ﺑﻐﺪﺍﺩ ﺑﮑﻠﹼﻰ ﮐﺎﻫﺶ ﻳﺎﻓﺖ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺳﺎﳍﺎ ﺑﻌﺪ ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﲨﺎﻝ‬
‫ﺍ‪‬ﻰ ﺑﺪﺍﻥ ﺷﻬﺮ ﺍﺷﺘﻬﺎﺭ ﺍﻣﺮﺍﷲ ﳎﺪﺩﹰﺍ ﺳﺒﺐ ﺭﻋﺐ ﻗﻠﻮﺏ ﻭ ﻋﻨﺎﺩ ﳐﺎﻟﻔﺎﻥ ﮔﺸﺖ‪ .‬ﺍﻗﺎ‬
‫ﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ ﺑﻐﺪﺍﺩﻯ‪ ،‬ﻓﺮﺯﻧﺪ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ‪ ،‬ﻧﻴﺰ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﺗﻘﺮﻳﺒﹰﺎ ﻫﻔﺖ ﺳﺎﻝ ﺩﺍﺷﺖ‬
‫)‪ (٤١‬ﺍﺯ ﳘﺮﺍﻫﺎﻥ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﻭ ﻫﻢ ﺍﻭﺳﺖ ﮐﻪ ﺷﺮﺡ ﺍﺳﻔﺎﺭ ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺯ ﺑﻐﺪﺍﺩ ﺗﺎ ﻗﺰﻭﻳﻦ ﺩﺭ‬
‫ﺭﺳﺎﻟﻪ ﻣﻌﺮﻭﻓﻪ ﺧﻮﺩ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﻃﺎﻫﺮﻩ ﻭ ﳘﺮﺍﻫﺎﻥ ﺍﺯ ﺑﻐﺪﺍﺩ ﻋﺎﺯﻡ ﺍﻳﺮﺍﻥ ﮔﺸﺘﻨﺪ‪.‬‬
‫ﭼﻮﻥ ﺑﻪ ﺧﺎﻧﻘﲔ ﺭﺳﻴﺪﻧﺪ ﳏﻤ‪‬ﺪﺁﻗﺎ ﻳﺎﻭﺭ ﻣﺄﻣﻮﺭ ﳒﻴﺐ ﭘﺎﺷﺎ ﺍﺯ ﻃﺎﻫﺮﻩ ﺍﺫﻥ ﺭﺟﻮﻉ ﺑﻪﺑﻐﺪﺍﺩ‬
‫ﺧﻮﺍﺳﺖ‪ .‬ﺩﺭ ﺭﺍﻩ ﺁﻧﭽﻨﺎﻥ ﻣﻔﺘﻮﻥ ﻭ ﳎﺬﻭﺏ ﻓﻀﺎﺋﻞ‪ ،‬ﮐﻤﺎﻻﺕ‪ ،‬ﺷﻬﺎﻣﺖ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﻃﺎﻫﺮﻩ‬
‫ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﺑﺎ ﭼﺸﻤﺎﱏ ﮔﺮﻳﺎﻥ ﻭ ﻗﻠﱮ ﺑﺮﻳﺎﻥ ﺧﺪﺍﺣﺎﻓﻈﻰ ﮐﺮﺩﻩ ﺑﻪﺑﻐﺪﺍﺩ ﻣﺮﺍﺟﻌﺖ ﳕﻮﺩ‪.‬‬
‫ﺯﻳﺮ ﻧﻮﻳﺲ ﲞﺶ ﻫﺸﺘﻢ‬
‫ﺣﻮﺍﺩﺙ ﺍﻳ‪‬ﺎﻡ ﮐﺮﺑﻼ ﻭ ﺑﻐﺪﺍﺩ‬
‫‪ -١‬ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﺺ ‪.١٥٧-١٥٨‬‬
‫‪ -٢‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.١٥٨-١٦٨‬‬
‫‪ -٣‬ﺍﻧﺘﺴﺎﺏ ﺍﻳﻦﻣﻄﻠﺐ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭘﺎﻳﻪ ﳏﮑﻢ ﻧﺪﺍﺭﺩ ﻭ ﺗﺼﻮ‪‬ﺭ ﻣﻴﺸﻮﺩ ﮐﻪ ﻗﺎﺋﻼﻥ ﺍﺯﻣﺎﻫﻴ‪‬ﺖ‬
‫ﻣﻌﺘﻘﺪﺍﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭﺁﻥ ﺍﻳ‪‬ﺎﻡ ﺁﮔﺎﻩ ﻧﺒﻮﺩﻩﺍﻧﺪ‪ .‬ﺯﻳﺮﺍ ﺫﮐﺮ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺣﺴﲔ‬
‫ﺑﮑﺮ‪‬ﺍﺕ ﺩﺭ ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٤‬ﺑﺎﺳﺘﻨﺎﺩ ﻣﮑﺘﻮﺏ ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ ﻣﻨﺪﺭﺝ ﺩﺭ ‪ :‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ‬
‫ﺳﻮﻡ‪ ،‬ﺻﺺ ‪.٢٤٥-٢٤٧‬‬
‫‪ -٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٢٥٢‬‬
‫‪ -٦‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.١٥٧‬‬
‫‪ -٧‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪.١٥٧-١٥٩‬‬
‫ﺏ‪ -‬ﳏﻤ‪‬ﺪﺣﺴﻴﲎ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ‪ .‬ﺻﺺ ‪.٦٨٧-٦٨٩‬‬
‫‪ -٨‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺩﺭ ﺯﻣﻴﻨﻪ ﻋﻠﻞ ﺑﺪﺍﺀ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﮐﺮﺑﻼ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻓﺼﻞ ﻣﺮﺑﻮﻁ‬
‫ﺑﺪﻳﻦ ﺣﺎﺩﺛﻪ ﺩﺭ ﮐﺘﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﺻﺺ ‪ ،٢٣٨-٢٤٦‬ﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ‪.‬‬
‫‪ -٩‬ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﺺ ‪ ٢٧١-٢٧٢‬ﻭ ‪.٢٩٦‬‬
‫ﻼ ﺍﲪﺪ ﺣﺼﺎﺭﻯ ﺩﺭ ﮐﺘﺎﺏ ﻋﻘﺎﻳﺪ ﺍﻟﺸﻴ‪‬ﺨﻴ‪‬ﻪ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﻣﺄﻣﻮﺭﺍﻥ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺎﺯﺩﺍﺷﺖ‬ ‫‪ -١٠‬ﻣ ﹼ‬
‫ﳕﻮﺩﻩ ﻭ ﺩﺭ ﺧﺎﻧﻪ ﺣﺎﺝ ﻣﻬﺪﻯ ﮐﻤﻮﻧﻪ ﺯﻧﺪﺍﱏ ﳕﻮﺩﻧﺪ‪ .‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﭼﻨﲔ ﺍﺳﺖ‪ ":‬ﻭ ﺍﺧﺬﻫﺎ ﻣﻦ‬
‫ﺴﻴ‪‬ﺪ ﻭ ﺣﺒﺴﻮﻫﺎ ﰲ ﺑﻴﺖ ﺣﺎﺟﻰ ﻣﻬﺪﻯ ﮐﻤﻮﻧﻪ‪ ،‬ﻓﻤﻀﺖ ﺍﻳ‪‬ﺎﻡ ﮐﺎﻧﺖ ﻫﻰ ﰱ ﺍﳊﺒﺲ ‪"...‬‬ ‫ﺑﻴﺖ ﺍﻟ ‪‬‬
‫) ﻭﺭﺩﻯ‪ .‬ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺹ ‪.(١٦٢‬‬
‫‪ -١١‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﺺ ‪.٢٩٦-٢٩٧‬‬
‫‪ -١٢‬ﺍﻓﻨﺎﻥ‪ .‬ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ .‬ﺹ ‪.٢٢‬‬
‫‪ -١٣‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﺺ ‪ .٢٧٢-٢٧٣‬ﻣﺆﻟﹼﻒ ﮐﻮﺍﮐﺐ ﺍﻟﺪ‪‬ﺭﻳ‪‬ﻪ)ﺩﺭﺟﻠﺪ ﳔﺴﺖ ﺻﺺ ‪-٦٣‬‬
‫‪ (٦٢‬ﺍﺯ ﻗﻮﻝ ﺟﻨﺎﺏ ﺣﺎﺝ ﳏﻤﻮﺩ ﻗﺼ‪‬ﺎﺑﭽﻰ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭼﻨﺪﻯ ﺩﺭ ﺑﻐﺪﺍﺩ ﺩﺭ‬
‫ﺧﺎﻧﻪ ﭘﺪﺭ ﺍﻭ ﻣﻘﻴﻢ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ .God Passes By -١٤‬ﺹ ‪.٧٣‬‬
‫‪ -١٥‬ﻟﻔﻆ ﻣﺒﺎﻫﻠﻪ ﺩﺭﻟﻐﺖ ﻋﺮﺏ ﲟﻌﻨﺎﻯ ﻟﻌﻨﺖ ﻭ ﻧﻔﺮﻳﻦ ﮐﺮﺩﻥ ﺑﺮ ﻳﮑﺪﻳﮕﺮ ﻭ ﺩﺭ ﺍﺻﻄﻼﺡ‬
‫ﺩﻋﻮﺕ ﺣﺮﻳﻒ ﻣﻘﺎﺑﻞ ﲟﻴﺪﺍﻥ ﻣﺒﺎﺭﺯﻩ ﻭ ﲝﺚ ﻭ ﮔﻔﺘﮕﻮ ﻭ ﺟﺎﻧﺒﺎﺯﻯ ﲟﻨﻈﻮﺭ ﺍﺛﺒﺎﺕ ﺧﻠﻮﺹ‬
‫ﻋﻘﻴﺪﺕ ﻭ ﺍﳝﺎﻥ ﻭﺍﻗﻌﻰ ﺷﺨﺺ ﺍﺳﺖ‪.‬‬
‫‪ -١٦‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﳒﻴﺐ ﭘﺎﺷﺎ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻭﺭﺩﻯ‪ .‬ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﺺ ‪.١١٢-١٥١‬‬
‫ﺏ‪ -‬ﮐﺘﺎﺏ ‪ Four Centuries of Modern Iraq‬ﺑﻘﻠﻢ ‪ ،S.M.Longrigg‬ﺹ ‪ ٢٨٣‬ﺑﻪﺑﻌﺪ‪.‬‬
‫‪ -١٧‬ﺁﻟﻮﺱ ﻗﺮﻳﻪﺍﻳﺴﺖ ﺩﺭ ﮐﻨﺎﺭ ﻓﺮﺍﺕ‪ .‬ﺷﻬﺎﺏﺍﻟﺪ‪‬ﻳﻦ ﺳﻴ‪‬ﺪ ﳏﻤﻮﺩ ﺑﻦ ﻋﺒﺪﺍﷲ ﺁﻟﻮﺳﻰ ﺩﺭ ﺳﺎﻝ‬
‫‪ ١٢١٧‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٠٢‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﺑﻐﺪﺍﺩ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ .‬ﻭﻯ ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﻓﻘﻬﺎﻯ‬
‫ﺳﻨ‪‬ﻰ ﻋﺮﺍﻕ ﺩﺭ ﻗﺮﻥ ﺳﻴﺰﺩﻫﻢ ﻫﺠﺮﻯ )ﻧﻮﺯﺩﻫﻢ ﻣﻴﻼﺩﻯ( ﺑﻮﺩ‪ .‬ﺍﺯ ﻭﻯ ﭼﻨﺪ ﮐﺘﺎﺏ ﻋﻈﻴﻢ ﻭ ﺍﺯ‬
‫ﲨﻠﻪ ﺭﻭﺡ ﺍﳌﻌﺎﱏ ﺑﺎﻗﻰ ﺍﺳﺖ‪ .‬ﺳﻴ‪‬ﺪ ﳏﻤﻮﺩ ﭼﻬﺎﺭﺩﻩ ﺳﺎﻝ )‪(١٨٣٢-١٨٤٦‬ﻣﻔﱴ ﺑﻐﺪﺍﺩ ﺑﻮﺩ‪.‬‬
‫ﻭﻯ ﺩﺭ ﺳﺎﻝ ‪ ١٢٧٠‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٥٣‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﮔﺬﺷﺖ)ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ‬
‫ﺍﺣﻮﺍﻝ ﺍﻭ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻣﮑﺎﺭﻡ ﺁﻻﺛﺎﺭ ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ‬
‫‪ ٦٢٣-٦٢٥‬ﻭ ﻧﻴﺰ ﺑﻪ ﺩﻭ ﮐﺘﺎﺏ ﺍﻻﻋﻼﻡ ﻭ ﻣﻌﺠﻢ ﺍﳌﺆﻣﻨﲔ(‪ .‬ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﺁﻗﺎﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ‬
‫ﺑﻐﺪﺍﺩﻯ ﺩﺭ ﺭﺳﺎﻟﻪ ﺷﺮﺡ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ )ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ﺹ ‪ (٢٣‬ﻧﺎﻡ ﺳﻴ‪‬ﺪ ﳏﻤﻮﺩ ﺁﻟﻮﺳﻰ‬
‫ﺭﺍ ﺑﺎﺷﺘﺒﺎﻩ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪ .God Passes By -١٨‬ﺹ ‪.٧٤‬‬
‫‪ -١٩‬ﺑﺮﺧﻰ ﺍﺯ ﻋﺒﺎﺭﺍﺕ ﺷﻬﺎﺩﺗﻨﺎﻣﻪ ﻣﻔﱴ ﺑﻐﺪﺍﺩ ﭼﻨﲔ ﺍﺳﺖ‪ ":‬ﻗﺎﻝ ﺍﻟﻘﺮ‪‬ﺗﻴ‪‬ﻪ ﺍﺻﺤﺎﺏ ﺇﻣﺮﺃﺓ ﺍﲰﻬﺎ‬
‫ﺴﻴ‪‬ﺪ ﺍﻟﮑﺎﻇﻢ ﺍﻟﺮ‪‬ﺷﱴ ﰱ ﻣﺮﺍﺳﻼﺗﻪ ﳍﺎ ﺍﺫ ﮐﺎﻧﺖ ﻣﻦ ﺍﺻﺤﺎﺑﻪ‬ ‫ﻫﻨﺪ ﻟﻘﺒﻬﺎ ﻗ ‪‬ﺮﺓﺍﻟﻌﲔ‪ .‬ﻟﻘﹼﺒﻬﺎ ﺑﺬﻟﮏ ﺍﻟ ‪‬‬
‫ﻭ ﻫﻰ ﳑ‪‬ﻦ ﻗﻠﹼﺪﺕ ﺍﻟﺒﺎﺏ ﻣ‪‬ﻦ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﺮ‪‬ﺷﱴ‪ ...‬ﻭ ﮐﻢ ﻣ‪‬ﻦ ﲝﺚ ﺟﺮﻯ ﺑﻴﲎ ﻭ ﺑﻴﻨﻬﺎ‪...‬ﻭ ﻗﺪ‬
‫ﺭﺃﻳﺖ ﻣﻦ ﺍﻟﻔﻀﻞ ﻭ ﺍﻟﮑﻤﺎﻝ ﻓﻴﻬﺎ ﻣﺎ ﱂ ﺍﺭﻩ ﰲ ﮐﺜﲑ ﻣ‪‬ﻦ ﺍﻟﺮ‪‬ﺟﺎﻝ ﻭ ﻫﻰ ﺫﺍﺕ ﻋﻘﻞ ﻭ ﺍﺳﺘﮑﺎﻧﺔ ﻭ‬
‫ﻣﺰﻳﺪ ﺣﻴﺎﺀ ﻭ ﺻﻴﺎﻧﺔ ﻭ ﻗﺪ ﺫﮐﺮﻧﺎ ﻣﺎﺟﺮﻯ ﺑﻴﻨﻨﺎ ﻣ‪‬ﻦ ﺍﳌﺒﺎﺣﺜﺎﺕ ﰲ ﻏﲑ ﻫﺬﺍﺍﳌﻘﺎﻡ ﻭ ﺇﺫﺍ ﻭﻗﻒ ﻋﻠﻴﻪ‬
‫ﻳﺘﺒﻴ‪‬ﻦ ﻟﮏ ﺇﻥ ﻟﻴﺲ ﰲ ﻓﻀﻠﻬﺎ ﮐﻼﻡ"‪ .‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.٣١٦‬‬
‫ﺏ‪ -‬ﮔﻠﭙﺎﻳﮕﺎﱏ ﺍﺑﻮﺍﻟﻔﻀﻞ‪ .‬ﮐﺸﻒﺍﻟﻐﻄﺎﺀ ﺹ ‪ .٩٥‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﺑﺎﺷﺘﺒﺎﻩ‬
‫ﻧﺎﻡ ﺍﺻﻠﯽ ﻃﺎﻫﺮﻩ ﺭﺍ " ﻫﻨﺪ" ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪ -٢٠‬ﺍﻓﻨﺎﻥ‪ .‬ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ .‬ﺹ ‪ .٢٣‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﺍﺯ ﲨﻠﻪ ﻋﻠﻤﺎﺀ‬
‫ﻼ ﻋﻠﯽ ﺑﺴﻄﺎﻣﻰ ﺑﻮﺩ ﻭ ﻓﺘﻮﺍﻯ ﺗﮑﻔﲑ ﻭ ﻗﺘﻞ ﻧﺎﻣﱪﺩﻩ ﺭﺍ ﺍﻣﻀﺎﺀ‬
‫ﺣﺎﺿﺮ ﺩﺭ ﳎﻠﺲ ﳏﺎﮐﻤﻪ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﳕﻮﺩﻩ ﺑﻮﺩ‪.‬‬
‫‪ -٢١‬ﻓﻘﺮﺍﺗﻰ ﺍﺯ ﺍﻳﻦ ﺗﻮﻗﻴﻊ ﺍﻧﺘﺴﺎﰉ ﺩﺭ ﮐﺘﺎﺏ ﻣﻨﻬﺎﺝ ﺍﻟﻄﹼﺎﻟﺒﲔ )ﺻﺺ ‪ ،(٣٤٢-٣٤٦‬ﺗﺄﻟﻴﻒ‬
‫ﺣﺎﺝ ﻣﲑﺯﺍ ﺣﺴﻴﻨﻘﻠﯽ ﺟﺪﻳﺪ ﺍﻻﺳﻼﻡ ) ﻃﺒﻊ ﲟﺒﺌﻰ‪ ،‬ﺳﺎﻝ ‪١٩٠٢‬ﻣﻴﻼﺩﻯ( ﻧﻘﻞ ﮔﺸﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺻﺤ‪‬ﺖ ﺍﻧﺘﺴﺎﺏ ﺍﻳﻦ ﺗﻮﻗﻴﻊ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﻧﻴﺎﺯ ﺑﻪﲢﻘﻴﻖ ﺑﻴﺸﺘﺮ ﺩﺭ ﺁﺗﻴﻪ ﺍﻭﻗﺎﺕ ﺩﺍﺭﺩ‪.‬‬
‫‪ -٢٢‬ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ‪ .‬ﺹ ‪.٩٦‬‬
‫‪ -٢٣‬ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ‪ .‬ﺹ ‪.٢٩٨‬‬
‫‪ -٢٤‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ -٢٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪٢٧٣‬ﻭ ‪ .٢٩٨‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﮐﺘﺎﺏ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ )ﺻﻔﺤﻪ‬
‫‪ (٩٥‬ﺑﻪﻧﻘﻞ ﺍﺯ ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﻣﺪ‪‬ﺕ ﺗﻮﻗﹼﻒ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﺑﻴﺖ ﺍﻭ ﻗﺮﻳﺐ ﺩﻭ ﻣﺎﻩ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ .‬ﻋﲔ‬
‫ﺑﻴﺎﻥ ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﭼﻨﲔ ﺍﺳﺖ‪ ":‬ﺇﻧ‪‬ﻬﺎ)ﻗﺮ‪‬ﺓﺁﻟﻌﲔ( ﺑﻘﻴﺖ ﰲ ﺑﻴﱴ ﳓﻮ ﺷﻬﺮﻳﻦ"‪.‬‬
‫‪ -٢٦‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪:‬‬
‫ﺍﻟﻒ‪ .God Passes By -‬ﺹ ‪.٧٣‬‬
‫ﺏ‪ .Dawn Breakers -‬ﺹ ‪.٢٧٢‬‬
‫‪ -٢٧‬ﺍﺯ ﲨﻠﻪ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﻪﺇﻋﺰﺍﺯ ﺟﻨﺎﺏ ﺣﮑﻴﻢ ﻣﺴﻴﺢ ﻟﻮﺡ ﺫﻳﻞ ﺍﺳﺖ ﮐﻪ ﺑﺮﺍﻯ‬
‫ﺗﱪ‪‬ﮎ ﻭ ﺗﻴﻤ ‪‬ﻦ ﺑﻨﻘﻞ ﻣﱳ ﮐﺎﻣﻞ ﺁﻥ ﻣﺒﺎﺩﺭﺕ ﻣﻴﻨﻤﺎﺋﻴﻢ‪ .‬ﻗﻮﻟﻪﺍﻻﻋﻠﻰ‪:‬‬
‫ﻁ ﺟﻨﺎﺏ ﺣﮑﻴﻢ ﻣﺴﻴﺢ ﮎ ﻝ‬
‫ﺑﺴﻢﺍﷲ ﺍﻟﻌﻠﻴﻢ ﺍﳊﮑﻴﻢ‬
‫ﺃﻥ ﻳﺎ ﺣﮑﻴﻢ ﮐﻦ ﳏﮑﻤﹰﺎ ﰲ ﺍﻣﺮ ﺭﺑ‪‬ﮏ ﲝﻴﺚ ﻻ ﳛ‪‬ﺮﮐﮏ ﻋﻮﺍﺻﻒ ﺍﻟﺘ‪‬ﻰ ﲤ ‪‬ﺮ ﻋﻦ ﺷﻄﺮ ﺍﻟﻈﹼﺎﳌﲔ‪.‬‬
‫ﺃﻥ ﺇﺳﺘﻘﻢ ﻋﻠﯽﺍﻻﻣﺮ ﲝﻮﻝﺍﷲ ﻭ ﻗﻮﺗ‪‬ﻪ‪ .‬ﻗﻞ ﻳﺎ ﻗﻮﻡ ﺍﱃ ﻣﱴ ﲡﺘﻨﻮﻥ ﺍﲦﺎﺭ ﺍﻟﻐﻮﻯ ﻭ ﲡﺘﺒﻮﻥ ﺁﺛﺎﺭ‬
‫ﺍﳍﻮﻯ ﻋﻠﯽﺍﳍﺪﻯ‪ .‬ﺃﻣﺎ ﺗﺮﻭﻥ ﻣ‪‬ﻦ ﻳﺬﻫﺐ ﻣ‪‬ﻨﮑﻢ ﻻﻳﺮﺟﻊ ﻭ ﻣ‪‬ﻦ ﺗﻔﺮﻕ ﻻﳚﺘﻤﻊ‪ .‬ﺳﻴﻤﻀﻰ ﺍﻳ‪‬ﺎﮐﻢ‬
‫ﺍﳋﺎﻟﻔﺔ ﮐﻤﺎ ﻣﻀﺖ ﺍﻳ‪‬ﺎﻣﮑﻢ ﺍﻟﺴ‪‬ﺎﻟﻔﺔ‪ .‬ﺍﺗ‪‬ﻘﻮﺍ ﺭﺑ‪‬ﮑﻢﺍﻟﺮ‪‬ﲪﻦ‪ .‬ﺗﺎﷲ ﺍﻧ‪‬ﻪ ﻣﺎ ﺍﺭﺍﺩ ﻟﮑﻢ ﺇ ﹼﻻ ﻣﺎ ﻳﻘﺮﺑ‪‬ﮑﻢ ﺍﻟﻴﻪ‬
‫ﻭ ﻳﺪﺧﻠﮑﻢ ﰲ ﻣﻠﮑﻮﺕ ﺍﻟﺒﻘﺎﺀ ﻭ ﺍﻧ‪‬ﻪ ﳍﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮ‪‬ﺣﻴﻢ‪ .‬ﮐﻠﻮﺍ ﻣ‪‬ﻦ ﺍﲦﺎﺭ ﺳﺪﺭﺓ ﺍﻟﺒﺎﻗﻴﺔ ﺣﻴﺚ‬
‫ﺷﺌﺘﻢ ﺭﻏﺪﹰﺍ ﻭ ﻣ‪‬ﻦ ﺻﺎﺭ ﳏﺮﻭﻣﹰﺎ ﻋﻨﻬﺎ ﺍﻧ‪‬ﻪ ﻟﻔﻲ ﺣﺠﺎﺏ ﻏﻠﻴﻆ‪ .‬ﻓﺄﻋﻠﻢ ﺑﺎﻧ‪‬ﺎ ﺣﺒﺴﻨﺎ ﰲ ﻣﻘ ‪‬ﺮ ﺍﻟﺬﹼﻯ‬
‫ﻣﻨﻌﺖ ﺍﻻﻧﻈﺎﺭ ﻋﻦ ﺍﻟﻨ‪‬ﻈﺮ ﺍﻟﻴﻪ ﻭ ﺍﻵﺫﺍﻥ ﻋﻦ ﺍﺳﺘﻤﺎﻉ ﻣﺎﻳﻨﺰﻝ ﻓﻴﻪ ﻣ‪‬ﻦ ﺁﻳﺎﺕ ﺍﷲ ﺍﳌﻘﺘﺪﺭ ﺍﻟﻌﻠﻴﻢ‬
‫ﺍﳊﮑﻴﻢ ﻭ ﺍﺭﺍﺩﻭﺍ ﺑﺬﻟﮏ ﺃﻥ ﳝﻨﻌﻮﺍ ﺍﻟﻌﺒﺎﺩ ﻋﻦ ﺍﺳﺘﻤﺎﻉ ﺁﻳﺎﺕﺍﷲ ﻟﻴﻄﻔﻰ ﺑﺬﻟﮏ ﻧﻮﺭﻩ ﺑﲔ ﻋﺒﺎﺩﻩ‬
‫ﺍﳌﻘﺮ‪‬ﺑﲔ ﻭﻟﮑﻦ ﺍﷲ ﺍﰉ ﺑﻘﺪﺭﺓ ﻣﻨﻪ ﻭ ﻳﻨﺰ‪‬ﻝ ﻣﺎﻳﺸﺎﺀ ﻭ ﻳﺒﻠﹼﻐﻪ ﺍﻟﯽ ﺍﻟﺬﹼﻳﻦ ﺗﻮﺟ‪‬ﻬﻮﺍ ﺍﻟﻴﻪ ﺑﻮﺟﻪ ﻣﻨﲑ‪ .‬ﺃﻥ‬
‫ﺃﺣﻔﻆ ﻣﺎ ﻭﺻﻴ‪‬ﻨﺎﮎ ﺑﻪ‪ .‬ﺇ ﹼﻥ ﻟﮏ ﻋﻨﺪ ﺭﺑ‪‬ﮏ ﺷﺄﻥ ﻣ‪‬ﻦ ﺍﻟﺸ‪‬ﺆﻭﻥ‪ .‬ﺃﻥ ﺃﺷﮑﺮﻩ ﻭ ﮐﻦ ﻣ‪‬ﻦ ﺍﻟﺸ‪‬ﺎﮐﺮﻳﻦ‪.‬‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ "‬‫ﺡ ﻣﺒﲔ ﻭ ﺍﳊﻤﺪﺍﷲ ﺭ ‪‬‬ ‫ﻻﲢﺰﻥ ﲟﺎ ﻭﺭﺩ ﻋﻠﻴﻨﺎ ﹼﰒ ﺍﺭﺽ ﲟﺎ ﻗﻀﻰ ﺍﷲ ﻟﻨﺎ ﻭ ﳓﻦ ﻋﻠﻰ ﻓﺮ ٍﹴ‬
‫) ﻣﺄﺧﺬ‪ :‬ﻧﺴﺨﻪ ﻣﻮﺟﻮﺩﻩ ﺩﺭ ﺍﺭﺽ ﺍﻗﺪﺱ ﺣﻴﻔﺎ(‪.‬‬
‫‪ -٢٨‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺍﺯ ﲨﻠﻪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻣﻠﮏ ﺧﺴﺮﻭﻯ‪ .‬ﺗﺎﺭﻳﺦ ﺷﻬﺪﺍﻯ ﺍﻣﺮ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﺺ ‪.٦٣-٦٤‬‬
‫ﺏ‪ -‬ﭘﻴﺎﻡ ‪‬ﺎﺋﻰ‪ .‬ﴰﺎﺭﻩ ‪ .١٧٧‬ﺍﮔﺴﺖ ‪ ،١٩٩٤‬ﺹ ‪.٢٣‬‬
‫‪ -٢٩‬ﻋﲔ ﺑﻴﺎﻥ ﺍﺑﻦ ﺁﻟﻮﺳﻰ ﭼﻨﲔ ﺍﺳﺖ‪ ":‬ﻓﻘﻴﻞ ﺇﻧ‪‬ﻬﺎ ﮐﺎﻧﺖ ﺗﻘﻮﻝ ﲝ ﹼﻞ ﻭ ﺭﻓﻊ ﺍﻟﺘ‪‬ﮑﺎﻟﻴﻒ ﺑﺎﻟﮑﻠﻴ‪‬ﺔ‬
‫ﺲ ﺑﺸﲕﺀ ﻣ‪‬ﻦ ﺫﻟﮏ ﻣﻊ ﺇﻧ‪‬ﻬﺎ ﺑﻘﻴﺖ ﰱ ﺑﻴﱴ ﳓﻮ ﺷﻬﺮﻳﻦ" )ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﺹ ‪.(٩٥‬‬ ‫ﻭ ﺍﻧﺎ ﱂ ﺍﺣ ‪‬‬
‫‪ -٣٠‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻧﻮﺷﺘﻪ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺑﻐﺪﺍﺩﻯ )ﺍﻓﻨﺎﻥ‪ .‬ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ‬
‫ﺗﺎﺭﳜﻰ‪ .‬ﺹ ‪.(٢٣‬‬
‫‪ -٣١‬ﭘﺮﻭﻓﺴﻮﺭ ﺑﺮﺍﻭﻥ ﻣﻴﻨﻮﻳﺴﺪ ﻣﲑﺯﺍ ﳛﲕ ﺍﺯﻝ ﮔﻔﺘﻪ ﺍﺳﺖ ﮐﻪ ﻃﺎﻫﺮﻩ ﻫﺮﮔﺰ ﮐﺸﻒ ﺣﺠﺎﺏ‬
‫ﮐﺎﻣﻞ ﻧﮑﺮﺩﻩ ﻭ ﮔﺎﻩ ﮐﻪ ﻫﻨﮕﺎﻡ ﺍﺩﺍﻯ ﺳﺨﻦ ﺣﺠﺎﺑﺶ ﺭﺍ ﺑﻪ ﮐﻨﺎﺭ ﻣﻴﺰﺩﻩ ﭘﺲ ﺍﺯ ﳊﻈﺎﺗﻰ ﳎﺪﺩﹰﺍ‬
‫ﺻﻮﺭﺕ ﺧﻮﺩ ﺭﺍ ﻣﻴﭙﻮﺷﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Brown. A Traveller's Narrative. Vol. 2, p. 314 ( Note Q).‬‬
‫‪ -٣٢‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪.٢٥٢-٢٥٣‬‬
‫‪ -٣٣‬ﺑﻐﺪﺍﺩﻯ ﺍﻗﺎﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ‪ .‬ﺭﺳﺎﻟﻪ)ﺩﺭ ﭼﻬﺎﺭﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ﺹ ‪.(٢٤‬‬
‫‪ -٣٤‬ﻋﲔ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﭼﻨﲔ ﺍﺳﺖ‪ " :‬ﻭ ﺍﻣ‪‬ﺎ ﻣﺎ ﺳﺌﻠﺖ ﻣ‪‬ﻦ ﺃﳌﺮﺃﺓ ﺃﻟﺘ‪‬ﻰ ﺯﮐﺖ ﻧﻔﺴﻬﺎ ﻭ ﺍﺛﺮﺕ‬
‫ﻓﻴﻬﺎ ﺍﻟﮑﻠﻤﺔ ﺃﻟﺘ‪‬ﻰ ﺇﻧﻘﺎﺩﺕ ﺃﻻﻣﺮ ﳍﺎ ﻭ ﻋﺮﻓﺖ ﺑﺎﺭﺋﻬﺎ ﻓﺎﻋﻠﻢ ﺃﻧ‪‬ﻬﺎ ﺃﻣﺮﺃﺓ ﺻﺪﻳﻘﻪ ﻋﺎﻣﻠﺔ ﻃﺎﻫﺮﺓ ﻭ ﻻ‬
‫ﺗﺮ ‪‬ﺩ ﺍﻟﻄﹼﺎﻫﺮﻩ ﰲ ﺣﮑﻤﻬﺎ ﻓﺎﻧ‪‬ﻬﺎ ﺃﺩﺭﻯ ﲟﻮﺍﻗﻊ ﺃﻻﻣﺮ ﻣ‪‬ﻦ ﻏﲑﻫﺎ ﻭ ﻟﻴﺲ ﻟﮏ ﺇ ﹼﻻ ﺇﺗ‪‬ﺒﺎﻋﻬﺎ" ) ﻇﻬﻮﺭ‬
‫ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.(٣٣١‬‬
‫‪ -٣٥‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﭼﻨﲔ ﺍﺳﺖ‪ " :‬ﺇ ﹼﻥ ﻣﺎ ﺳﺌﻠﺖ ﻣ‪‬ﻦ ﺣﮑﻢ ﺍﻟﻄﺎﹼﻫﺮﻩ ‪ ...‬ﺇﻧ‪‬ﻬﺎ‬
‫ﻯ ﻟﻮﺭﻗﺔ ﻃﻴﺒ‪‬ﺔ ﺃﻟﺘ‪‬ﻰ ﻃﻬﺮﺕ ﻓﻮﺃﺩﻫﺎ ﻋﻦ ﺭﺟﺲ ﺍﳊﺪﻭﺩ ﻟﺮﺑ‪‬ﻬﺎ‪ .‬ﻓﺮﺣﻢ ﺍﷲ ﺃﻣﺮﹰﺃ ﻋﺮﻑ ﻗﺪﺭﻫﺎ ﻭ‬ ‫ﻟﺪ ‪‬‬
‫ﱂ ﻳﻮﺫﻫﺎ ﺑﺎﻗﹼﻞ ﺷﻴﺌﻰ‪ .‬ﻻﻧ‪‬ﻬﺎ ﺍﻟﻴﻮﻡ ﻋ ‪‬ﺰ ﻟﺬﻯ ﻗﺮﺍﺑﺘﻬﺎ ﻭ ﺷﺮﻑ ﻻﻫﻞ ﻃﺎﻋﺘﻬﺎ ﰲ ﺣﮑﻢ ﺍﷲ ‪) " ...‬‬
‫ﻇﻬﻮﺭ ﺍﳊﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.(٣٣١‬‬
‫‪ -٣٦‬ﻋﲔ ﻋﺒﺎﺭﺕ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﭼﻨﲔ ﺍﺳﺖ‪ ":‬ﻭ ﺍﻣ‪‬ﺎ ﻣﺎ ﺳﺌﻠﺖ ﻋﻦ ﺍﻟﻄﹼﺎﻫﺮﻩ ﻫﻰ ﺃﻟﺘ‪‬ﻰ ﺁﻣﻨﺖ‬
‫ﺑﺮﺑ‪‬ﻬﺎ ﻭ ﺧﺎﻟﻔﺖ ﻧﻔﺴﻬﺎ ﻭ ﺧﺸﻴﺖ ﻣ‪‬ﻦ ﻋﺪﻝ ﺭﺑ‪‬ﻬﺎ ﻭ ﺭﺍﻋﺖ ﻳﻮﻡ ﻟﻘﺎﺀ ﺑﺎﺭﺋﻬﺎ ‪ ...‬ﺇﻧ‪‬ﲎ ﺍﻧﺎ ﻣﺎ ﺍﺣ ‪‬‬
‫ﺐ‬
‫ﺍﻥ ﻳﻨﮑﺮﻫﺎ ﺍﺣﺪ ﻭ ﺃﻥ ﲰﻌﻮﺍ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﻻﻳﺒﻠﻎ ﺑﻪ ﻋﻘﻮﳍﻢ ﻭ ﻻﻳﺪﺭﮐﻪ ﻧﻔﻮﺳﻬﻢ ﻓﺬﺭﻭﻩ ﰲ ﺳﺒﻴﻠﻪ‬
‫ﺣﺘ‪‬ﻰ ﻳﻘﻀﻰﺍﷲ ﺑﺎﳊ ‪‬ﻖ" )ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪.(٣٣١-٣٣٢‬‬
‫‪ -٣٧‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﭼﻨﲔ ﺍﺳﺖ‪ " :‬ﻭﻟﻴﺲ ﻋﻠﯽ ﺍﺣﺪ ﻣ‪‬ﻦ ﺍﻟﻮﺍﺭﺩﻳﻦ ﻣ‪‬ﻦ ﺑﻴﺖ ﺍﻟﻌﺪﻝ‬
‫ﺃﻥ ﻳﺮ‪‬ﺩ ﺍﻟﻄﹼﺎﻫﺮﻩ ﰲ ﻋﻠﻤﻬﺎ ﻻﻧ‪‬ﻬﺎ ﻋﺮﻓﺖ ﻣﻮﺍﻗﻊ ﺍﻻﻣﺮ ﻣ‪‬ﻦ ﻓﻀﻞ ﺍﷲ ﻭ ﺇﻧ‪‬ﻬﺎ ﺍﻟﻴﻮﻡ ﺷﺮﻑ ﳍﺬﻩ ﺍﻟﻔﺌﺔ‬
‫ﻭ ﻣ‪‬ﻦ ﺍﺫﺍﻫﺎ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ﻓﻘﺪ ﺍﺣﺘﻤﻞ ﺍﲦﹰﺎ ﻣﺒﻴﻨﹰﺎ" ) ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.(٣٣٢‬‬
‫‪ -٣٨‬ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﺺ ‪ ٢٧٣-٢٧٤‬ﻭ ‪.٢٩٩‬‬
‫‪ -٣٩‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ‪ .‬ﺹ ‪.٢٩٩‬‬
‫ﺏ‪ -‬ﺑﻐﺪﺍﺩﻯ ﺁﻗﺎ ﻣﺼﻄﻔﻰ‪ .‬ﺭﺳﺎﻟﻪ ) ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ﺹ ‪.(٢٦‬‬
‫‪ -٤٠‬ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ‪ .‬ﺹ ‪.٢٧٤‬‬
‫‪ -٤١‬ﺑﺎﺳﺘﻨﺎﺩ ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﺣﻮﺍﻝ ﺍﻭ ﺑﻘﻠﻢ ﻓﺮﺯﻧﺪﺵ ﻋﻠﯽ ﺍﻓﻨﺪﻯ ﺍﺣﺴﺎﻥ ﺑﻐﺪﺍﺩﻯ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺗﻮﻟﹼﺪ‬
‫ﭘﺪﺭﺵ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺑﻐﺪﺍﺩﻯ ﺭﺍ ﺩﺭ ﺳﺎﻝ ‪ ١٢٥٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﻣﻮﺍﻓﻖ ‪ ١٨٤٠‬ﻣﻴﻼﺩﻯ ﻭ‬
‫ﺩﺭ ﺑﻐﺪﺍﺩ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺗﻮﻟﹼﺪ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺭﺍ ﺩﺭ ﺳﺎﻝ ‪١٢٥٣‬‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﻣﻮﺍﻓﻖ ‪ ١٨٣٧‬ﻣﻴﻼﺩﻯ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ )ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.(٢٦٠‬‬
 ‫ﲞﺶ ﻬﻧﻢ‬
‫ﻣﺮﺍﺟﻌﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺍﻳﺮﺍﻥ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﳘﺮﺍﻫﺎﻥ ﭘﺲ ﺍﺯ ﮔﺬﺭ ﺍﺯ ﻣﺮﺯ ﺍﻣﭙﺮﺍﺗﻮﺭﻯ ﻋﺜﻤﺎﱏ ﻋﺎﺯﻡ ﮐﺮﻣﺎﻧﺸﺎﻩ ﺷﺪﻧﺪ ﻭ ﺩﺭ‬
‫ﺭﺍﻩ ﻋﺰﳝﺖ ﺳﻪ ﺭﻭﺯ ﺩﺭ ﮐﺮﻧﺪ ﺍﻗﺎﻣﺖ ﳕﻮﺩﻧﺪ‪ .‬ﻃﺎﻫﺮﻩ ﺑﺎ ﻬﻧﺎﻳﺖ ﺷﺠﺎﻋﺖ ﺍﻣﺮ ﺟﺪﻳﺪ ﺭﺍ ﺑﻪﺍﻫﺎﻟﯽ‬
‫ﻭ ﺍﺯ ﲨﻠﻪ ﺧﻮﺍﻧﲔ ﻭ ﺭﺅﺳﺎﻯ ﺁﻥ ﺣﺪﻭﺩ ﺍﺑﻼﻍ ﳕﻮﺩ‪ .‬ﲨﺎﻋﱴ ﺍﺯ ﺭﺅﺳﺎﺀ ﻭ ﺧﺎﻬﻧﺎ ﺍﻇﻬﺎﺭ ﺍﳝﺎﻥ‬
‫ﳕﻮﺩﻧﺪ‪ .‬ﺑﻪ ﺍﻧﻌﻘﺎﺩ ﺿﻴﺎﻓﺖ ﻭ ﻣﻬﻤﺎﱏ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺣﻴﻮﺍﻥ ﻗﺮﺑﺎﱏ ﳕﻮﺩﻧﺪ‪ .‬ﺑﻪ ﻃﺎﻫﺮﻩ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺘﻨﺪ‬
‫ﮐﻪ ﳘﻪ ﺍﻓﺮﺍﺩ ﻗﺒﻴﻠﻪ ﻣﺎ )ﮐﻪ ﺍﺯ ﺍﻫﻞ ﺣ ‪‬ﻖﺍﻧﺪ( ﺁﻣﺎﺩﻩ ﻓﺪﺍﺀ ﺟﺎﻥ ﺩﺭ ﺭﺍﻩ ﺍﻣﺮ ﺑﺪﻳﻊﺍﻧﺪ ﻭ ﻣﻨﺘﻈﺮ ﻓﺮﻣﺎﻥ‬
‫ﴰﺎ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺣ ‪‬ﻖ ﳘﻪ ﺁﻧﺎﻥ ﺩﻋﺎ ﳕﻮﺩ ﻭ ﻓﺮﻣﻮﺩ ﮐﻪ ﺑﻪ ﳏ ﹼﻞ ﺧﻮﻳﺶ ﻣﺮﺍﺟﻌﺖ ﳕﺎﻳﻨﺪ ﻭ‬
‫ﲞﺪﻣﺖ ﺍﻣﺮ ﻣﺄﻟﻮﻑ ﮔﺮﺩﻧﺪ‪ (١) .‬ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﺑﻪ ﮐﺮﻣﺎﻧﺸﺎﻩ ﻣﺮﺩﺍﻥ ﺩﺭ ﻳﮏ ﺧﺎﻧﻪ ﻭ ﻧﺴﻮﺍﻥ ﺩﺭ‬
‫ﺧﺎﻧﻪ ﺩﻳﮕﺮ ﺳﮑﻮﻧﺖ ﳕﻮﺩﻧﺪ‪ (٢) .‬ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺩﺭﺭﺳﺎﻟﻪ ﺧﻮﺩ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﺳﻪ ﺧﺎﻧﻪ ﺑﺰﺭﮒ ﺗﺪﺍﺭﮎ ﺷﻮﺩ‪ .‬ﻳﮏ ﺧﺎﻧﻪ ﺑﺮﺍﻯ ﺧﻮﺩﺵ ﻭ ﺩﻳﮕﺮ ﻧﺴﻮﺍﻥ ﻭ ﺗﲎ ﭼﻨﺪ‬
‫ﺍﺯ ﻋﻠﻤﺎﺀ‪ ،‬ﺧﺎﻧﻪﺍﻯ ﺑﺮﺍﻯ ﺩﻳﮕﺮ ﺍﺻﺤﺎﺏ ﻭ ﻳﮏ ﺧﺎﻧﻪ ﲜﻬﺖ ﺍﻧﻌﻘﺎﺩ ﳎﺎﻟﺲ ﺗﺒﻠﻴﻎ ﻭ ﺍﻋﻼﻥ‬
‫ﻋﻤﻮﻣﻰ ﺍﻣﺮ ﺑﺪﻳﻊ‪ (٣) .‬ﺩﺳﺘﻮﺭ ﻃﺎﻫﺮﻩ ﺍﺟﺮﺍﺀ ﮔﺮﺩﻳﺪ ﻭ ﺍﺯ ﺭﻭﺯ ﺩﻭ ﹺﻡ ﻭﺭﻭﺩ‪ ،‬ﺧﺎﻧﻪ ﳐﺼﻮﺹ‬
‫ﺍﻋﻼﻥ ﺍﻣﺮ ﻣﻔﺘﻮﺡ ﮔﺸﺖ‪ .‬ﲨﻌﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻭ ﺧﻮﺍﻧﲔ ﻭ ﲡﹼﺎﺭ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ ﺣﺎﺿﺮ ﮔﺮﺩﻳﺪﻧﺪ ﻭ‬
‫ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺑﺪﺍﻧﺎﻥ ﺍﺑﻼﻍ ﮔﺸﺖ‪ .‬ﺗﻌﺪﺍﺩ ﺣﺎﺿﺮﺍﻥ ﲝﺪ‪‬ﻯ ﺯﻳﺎﺩ ﺑﻮﺩ ﮐﻪ ﺧﺎﻧﻪ ﻣﺬﮐﻮﺭ ﺑﺎ ﳘﻪ‬
‫ﻭﺳﻌﺘﺶ ﮔﻨﺠﺎﻳﺶ ﺁﻥ ﲨﻌﻴ‪‬ﺖ ﻧﺪﺍﺷﺖ‪ .‬ﳎﺎﻟﺲ ﺗﺒﻠﻴﻎ ﺍﻣﺮ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ ﺑﺴﻴﺎﺭ ﭘﺮ ﺭﻭﻧﻖ ﻭ ﻧﺘﻴﺠﻪ‬
‫ﻼ‬
‫ﲞﺶ ﺑﻮﺩ‪ .‬ﺩﺭ ﺁﻥ ﳎﺎﻟﺲ ﺷﻴﺦ ﺻﺎﱀ ﮐﺮﳝﻰ‪ ،‬ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ‪ ،‬ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﻭ ﻣ ﹼ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﳏﻼﹼﺗﻰ ﻫﺮﻳﮏ ﺑﻨﻮﺑﻪ ﺧﻮﺩ ﺑﺘﻼﻭﺕ ﻭ ﺗﺮﲨﻪ ﻭ ﺗﻔﺴﲑ ﺷﺮﺡ ﮐﻮﺛﺮ ﻧﺎﺯﻝ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ‬
‫ﺑﺎﺏ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﭘﺮﺳﺸﻬﺎﻯ ﻋﻠﻤﺎﺀ ﭘﺎﺳﺦ ﻻﺯﻡ ﻣﻴﺪﺍﺩﻧﺪ‪ .‬ﺩﺭ ﺻﺪﺭﺷﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺑﺎ ﻬﻧﺎﻳﺖ ﻓﺼﺎﺣﺖ ﻭ ﻧﻴﺰ ﺷﻬﺎﻣﺖ ﺑﻪ ﺍﺑﻼﻍ ﺍﻣﺮ ﻣﺄﻟﻮﻑ ﺑﻮﺩ‪ .‬ﻋﻠﻤﺎﺋﻰ ﮐﻪ ﺍﺯ ﳏﻀﺮ ﻃﺎﻫﺮﻩ ﺩﺭ‬
‫ﮐﺮﻣﺎﻧﺸﺎﻩ ﺍﺳﺘﻔﺎﺿﻪ ﳕﻮﺩﻧﺪ ﻭ ﻳﺎ ﲟﺒﺎﺣﺜﻪ ﻭ ﻣﻨﺎﻇﺮﻩ ﭘﺮﺩﺍﺧﺘﻨﺪ ﺑﺮﺧﻰ ﳎﺬﻭﺏ ﻭ ﻋﺪ‪‬ﻩﺍﻯ ﻣﺒﻬﻮﺕ‬
‫ﮔﺸﺘﻨﺪ‪ .‬ﺳﺮﺍﳒﺎﻡ ﻭﺍﻟﯽ ﮐﺮﻣﺎﻧﺸﺎﻩ ﻭ ﮔﺮﻭﻫﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻧﺴﻮﺍﻥ ﺁﻥ ﺷﻬﺮ ﻭ ﺍﺯ ﲨﻠﻪ ﳘﺴﺮ ﻭﺍﻟﯽ‬
‫ﲝﻀﻮﺭ ﻃﺎﻫﺮﻩ ﺭﺳﻴﺪﻧﺪ ﻭ ﮐ ﹼﻞ ﻣﻔﺘﻮﻥ ﮐﻤﺎﻻﺕ ﻭ ﻓﻀﺎﺋﻞ ﺁﻥ ﺟﻨﺎﺏ ﻭ ﳎﺬﻭﺏ ﺍﻣﺮ ﺑﺪﻳﻊ‬
‫ﺐ ﻋﻠﯽ‬‫ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﺍﻣﲑ )ﻭﺍﻟﯽ( ﻭ ﳘﺴﺮﺵ ﺑﺘﺼﺪﻳﻖ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﻓﺎﺋﺰ ﺷﺪﻧﺪ‪ .‬ﺍﻣﲑ ﮐﺮﻣﺎﻧﺸﺎﻩ ﳏ ‪‬‬
‫ﺐﻋﻠﯽ ﺧﺎﻥ ﺑﻌﻠﹼﺖ ﳘﺸﻬﺮﻯ ﺑﻮﺩﻥ ﺑﺎ ﺣﺎﺝ ﻣﲑﺯﺍ ﺁﻗﺎﺳﻰ ﺻﺪﺭ ﺍﻋﻈﻢ‬ ‫ﺧﺎﻥ ﻣﺎﮐﻮﺋﻰ ﺑﻮﺩ‪ .‬ﳏ ‪‬‬
‫ﺍﻳﺮﺍﻥ ﺑﺴﻴﺎﺭ ﻣﻮﺭﺩ ﳏﺒ‪‬ﺖ ﺍﻭ ﺑﻮﺩ ﻭ ﺑﺎﺭﻫﺎ ﺻﺎﺣﺐ ﻣﻘﺎﻣﺎﺕ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺑﻌﻨﻮﺍﻥ ﺍﻣﲑ‬
‫ﮐﺮﻣﺎﻧﺸﺎﻩ ﺩﺭ ﺣﮑﻮﻣﺖ ﺑﺮ ﻣﺮﺩﻡ ﻣﻄﻠﻖ ﺍﻟﻌﻨﺎﻥ ﺑﻮﺩ‪ (٤) .‬ﺍﻣ‪‬ﺎ ﺑﺎ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺍﺻﺤﺎﺏ ﺩﺭ‬
‫ﺐﻋﻠﯽ ﺧﺎﻥ ﺷﺎﻫﺰﺍﺩﻩ ﻣﺎﻩ ﺑﺎﺟﻰ ﺧﺎﱎ ﺩﺧﺘﺮ‬ ‫ﻬﻧﺎﻳﺖ ﳏﺒ‪‬ﺖ ﻭ ﺷﻔﻘﺖ ﺭﻓﺘﺎﺭ ﳕﻮﺩ‪.‬ﳘﺴﺮ ﳏ ‪‬‬
‫ﻓﺘﺤﻌﻠﯽ ﺷﺎﻩ ﻗﺎﺟﺎﺭ ﻭ ﺧﻮﺍﻫﺮ ﺗﲎ ﺷﺎﻫﺰﺍﺩﻩ ﺍﲪﺪ ﻣﲑﺯﺍ ﻋﻀﺪﺍﻟﺪ‪‬ﻭﻟﻪ ﻣﺆﻟﹼﻒ ﺗﺎﺭﻳﺦ ﻋﻀﺪﻯ ﺑﻮﺩ‪.‬‬
‫ﺑﺮﺍﺩﺭ ﻭ ﺧﻮﺍﻫﺮ ﺍﻫﻞ ﺍﺩﺏ ﻭ ﺷﻌﺮ ﺩﻭﺳﺖ ﻭ ﻫﺮ ﺩﻭ ﺷﻴﻔﺘﻪ ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﺑﺰﺭﮔﺎﻥ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ‬
‫ﳏﻀﺮ ﺁﻧﺎﻥ ﺑﻮﺩﻧﺪ‪ (٥) .‬ﺍﻗﺒﺎﻝ ﺍﻣﲑ ﻭ ﳘﺴﺮ ﺍﻭ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﺁﻧﺪﻭ ﻭ ﻧﻴﺰ ﮔﺮﻭﻫﻰ ﺍﺯ‬
‫ﻣﺮﺩﻡ ﮐﺮﻣﺎﻧﺸﺎﻩ ﺍﻋ ‪‬ﻢ ﺍﺯ ﺷﻴﻌﻴﺎﻥ ﺍﺛﲎ ﻋﺸﺮﻯ ﻭ ﻣﺮﺩﻡ ﺍﻫﻞ ﺣ ‪‬ﻖ ﺳﺒﺐ ﺣﺴﺎﺩﺕ ﻋﻠﻤﺎﺀ ﺷﻬﺮ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﻫﺮ ﺭﻭﺯ ﲨﻌﻴ‪‬ﺖ ﻃﺎﻟﺒﺎﻥ ﲢﻘﻴﻖ ﺍﻓﺰﺍﻳﺶ ﻣﻰﻳﺎﻓﺖ ﺑﻄﻮﺭﻯ ﮐﻪ ﺧﺎﻧﻪﻫﺎﻯ ﺳﻪﮔﺎﻧﻪ‬
‫ﮔﻨﺠﺎﻳﺶ ﺁﻧﺎﻥ ﻧﺪﺍﺷﺖ‪ .‬ﻫﺮ ﺭﻭﺯ ﻋﻠﻤﺎﺀ ﻭ ﻣﺮﺩﻡ ﻋﺎﺩﻯ ﺍﺯ ﺣﻀﻮﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮐﺘﺒﹰﺎ ﻭ ﺷﻔﺎﻫﹰﺎ‬
‫ﭘﺮﺳﺸﻬﺎﺋﻰ ﻣﻴﮑﺮﺩﻧﺪ ﻭ ﻃﺎﻫﺮﻩﺑﺎ ﺳﺮﻋﱴ ﺷﮕﻔﺖ ﺍﻧﮕﻴﺰ ﭘﺎﺳﺦ ﻣﻴﻨﻮﺷﺖ ﻭ ﺑﺪﺍﻧﺎﻥ ﺗﺴﻠﻴﻢ‬
‫ﻣﻴﻨﻤﻮﺩ‪.‬ﮐﺎﺭ ﲜﺎﺋﻰ ﮐﺸﻴﺪ ﮐﻪ ﻋﻠﻤﺎﺀ ﺷﻬﺮ ﺑﻪ ﺁﻗﺎ ﻋﺒﺪﺍﷲ ‪‬ﺒﻬﺎﱏ ﳎﺘﻬﺪ ﺍﻋﻈﻢ ﮐﺮﻣﺎﻧﺸﺎﻩ ﻣﺮﺍﺟﻌﻪ‬
‫ﳕﻮﺩﻧﺪ ﻭ ﺍﺯ ﻭﻯ ﺧﻮﺍﺳﺘﻨﺪ ﺗﺎ ﺑﻪ ﻣﺮﻗﻮﻣﺎﺕ ﻃﺎﻫﺮﻩ ﭘﺎﺳﺦ ﺩﻫﺪ ﻭ ﻧﻈﺮ ﺧﻮﺩ ﺭﺍ ﺍﻋ ‪‬ﻢ ﺍﺯ ﺭ ‪‬ﺩ ﻭ ﻳﺎ‬
‫ﻗﺒﻮﻝ ﺑﺘﺼﺮﻳﺢ ﺍﻇﻬﺎﺭ ﳕﺎﻳﺪ‪ .‬ﺁﻗﺎ ﻋﺒﺪﺍﷲ ‪‬ﺒﻬﺎﱏ ﺍﺯ ﺳﻼﻟﻪ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻋﻠﯽ ‪‬ﺒﻬﺎﱏ )‪ (٦‬ﻣﻌﺮﻭﻑ ﺑﻪ‬
‫ﺻﻮﰱﮐﹸﺶ ﺑﻮﺩ‪ .‬ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻋﻠﯽ ) ﻓﺮﺯﻧﺪ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﺑﺎﻗﺮ ‪‬ﺒﻬﺎﱏ ﳎﺘﻬﺪ ﺍﺻﻮﻟﯽ ﻭ ﻣﻌﺮﻭﻑ ﺑﻪ‬
‫ﻭﺣﻴﺪ( )‪ (٧‬ﭼﻨﺎﻧﮑﻪ ﺍﺯ ﻋﻨﻮﺍﻥ " ﺻﻮﰱ ﮐﺶ" ﺑﺮ ﻣﻴﺂﻳﺪ ﺑﺎ ﺻﻮﻓﻴ‪‬ﻪ ﺩﺭ ﻬﻧﺎﻳﺖ ﻋﻨﺎﺩ ﺑﻮﺩﻩ ﻭﻟﯽ ﺑﺎ‬
‫ﺍﺧﺒﺎﺭﻳﺎﻥ ﳐﺎﻟﻔﱴ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﺁﻗﺎ ﻋﺒﺪﺍﷲ ‪‬ﺒﻬﺎﱏ ﻣﻌﺮﻭﻑ ﺑﻪ ﮐﺮﻣﺎﻧﺸﺎﻫﻰ ﻫﻢ ﺑﺎ ﺻﻮﻓﻴﺎﻥ‬
‫ﻭ ﻫﻢ ﺑﺎ ﺍﺧﺒﺎﺭﻳﺎﻥ ﺿﺪﻳ‪‬ﺖ ﻣﻴﻨﻤﻮﺩﻩ ﻭ ﭼﻮﻥ ﺷﻴﺨﻴﺎﻥ ﻭ ﺑﺎﺑﻴﺎﻥ ﺭﺍ ﺍﺧﺒﺎﺭﻯ ﻣﻴﺪﺍﻧﺴﺘﻪ ﺁﻧﺎﻥ ﺭﺍ‬
‫ﺗﮑﻔﲑ ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﮔﺬﺷﺖ ﺁﻗﺎ ﻋﺒﺪﺍﷲ ﺩﺭ ﺳﺎﻝ ‪ ١٢٨٩‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٨٧٢‬ﻣﻴﻼﺩﻯ(‬
‫ﻭﺍﻗﻊ ﮔﺸﺖ‪ (٨) .‬ﺑﺎﺭﻯ ﺁﻗﺎ ﻋﺒﺪﺍﷲ ﮐﻪ ﺍﺯ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻃﺎﻫﺮﻩ ﻋﺎﺟﺰ ﺑﻮﺩ ﺑﻪ ﺍﻣﲑ ﮐﺮﻣﺎﻧﺸﺎﻩ‬
‫ﻣﺮﺍﺟﻌﻪ ﻭ ﺗﻘﺎﺿﺎﻯ ﺍﺧﺮﺍﺝ ﻃﺎﻫﺮﻩ ﻭ ﳘﺮﺍﻫﺎﻥ ﺭﺍ ﺍﺯ ﮐﺮﻣﺎﻧﺸﺎ ﳕﻮﺩ‪ .‬ﺍﻣﲑ ﮐﻪ ﺧﻮﺩ ﺍﺯ ﺍﺭﺍﺩﲤﻨﺪﺍﻥ‬
‫ﻃﺎﻫﺮﻩ ﻭ ﻣﺆﻣﻦ ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ ﺑﻮﺩ ﺑﺮﺍﻯ ﺣﻔﻆ ﻇﺎﻫﺮ ﺑﻪﺁﻗﺎ ﻋﺒﺪﺍﷲ ﺍﻃﻤﻴﻨﺎﻥ ﺩﺍﺩ ﮐﻪ ﺑﺎ ﻃﺎﻫﺮﻩ‬
‫ﻣﺬﺍﮐﺮﻩ ﺧﻮﺍﻫﺪ ﳕﻮﺩ ﻭ ﻧﺘﻴﺠﻪ ﺭﺍ ﺑﻪ ﻭﻯ ﺍﻃﹼﻼﻉ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ .‬ﺍﻣﲑ ﺍﺯ ﻃﺎﻫﺮﻩ ﺩﻋﻮﺕ ﮐﺮﺩ ﺑﻪ‬
‫ﻼ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﺧﺎﻧﻪ ﻭﻯ ﺭﻭﺩ‪ .‬ﻃﺎﻫﺮﻩ ﳘﺮﺍﻩ ﭼﻨﺪ ﺗﻦ ﺍﺯ ﻧﺴﻮﺍﻥ ﺑﺎﰉ ﻭ ﻧﻴﺰ ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ ﻭﻣ ﹼ‬
‫ﳏﻼﹼﺗﻰ ﺑﻪ ﺧﺎﻧﻪ ﺍﻣﲑ ﺭﻓﺖ‪ .‬ﺍﻣﲑ ﺍﺯ ﻃﺎﻫﺮﻩ ﺗﻘﺎﺿﺎ ﳕﻮﺩ ﮐﻪ ﺑﻪ ﭘﺮﺳﺶ ﮐﻠﹼﻰ ﺍﻗﺎ ﻋﺒﺪﺍﷲ ﭘﺎﺳﺦ‬
‫ﮔﻮﻳﺪ ﻭ ﻋﻠﹼﺖ ﺗﻮﻗﹼﻒ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﮐﺮﻣﺎﻧﺸﺎﻩ ﺑﻴﺎﻥ ﳕﺎﻳﺪ‪ .‬ﻃﺎﻫﺮﻩ ﺩﺭ ﭘﺎﺳﺦ ﺍﻣﲑ ﮔﻔﺖ ﮐﻪ‬
‫‪‬ﺘﺮﻳﻦ ﺟﻮﺍﺏ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﮕﻮﺋﻴﺪ ﻃﺎﻫﺮﻩ ﲟﻨﻈﻮﺭ ﺗﺒﺸﲑ ﺑﻈﻬﻮﺭﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﻭ ﺍﺛﺒﺎﺕ ﺣﻘﹼﺎﻧﻴ‪‬ﺖ ﺍﻭ‬
‫ﺩﺭ ﮐﺮﻣﺎﻧﺸﺎﻩ ﻣﻘﻴﻢ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﻭ ﺑﮕﻮﺋﻴﺪ ﮐﻪ ﺩﻟﻴﻞ ﺣﻘﻴ‪‬ﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﺁﻳﺎﺕ ﻧﺎﺯﻟﻪ ﺍﺯ‬
‫ﻗﻠﻢ ﻭ ﻟﺴﺎﻥ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺍﺳﺖ‪ .‬ﺍﻣﲑ ﺑﻪ ﻃﺎﻫﺮﻩ ﮔﻔﺖ ﮐﻪ ﺁﻗﺎ ﻋﺒﺪﺍﷲ ﺩﻟﻴﻞ ﺩﻳﮕﺮﻯ ﺟﺰ ﺁﻳﺎﺕ‬
‫ﻣﻴﺨﻮﺍﻫﺪ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮐﻪ ﺩﻟﻴﻞ ﺁﻳﺎﺕ ﺭﺍ ﺍﮐﱪ ﺑﺮﻫﺎﻥ ﺣﻘﻴ‪‬ﺖ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﻭ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﺍﻋﻈﻢ ﻣﻴﺪﺍﻧﺴﺖ ﻓﺮﻣﻮﺩ ﺣﺎﻝ ﮐﻪ ﺩﻟﻴﻞ ﺁﻳﺎﺕ ﺍﻳﻦ ﳎﺘﻬﺪ ﺭﺍ ﮐﻔﺎﻳﺖ ﳕﻰ ﳕﺎﻳﺪ ﻣﻦ ﺑﺎ ﺍﻭ ﻣﺒﺎﻫﻠﻪ‬
‫ﻣﻴﮑﻨﻢ‪ .‬ﺍﻣﲑ ﮐﺮﻣﺎﻧﺸﺎﻩ ﺍﺯ ﭘﻴﺸﻨﻬﺎﺩ ﻣﺒﺎﻫﻠﻪ ﺑﺴﻴﺎﺭ ﻣﺴﺮﻭﺭ ﮔﺸﺖ ﻭ ﺑﻪ ﺁﻗﺎ ﻋﺒﺪﺍﷲ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺖ‬
‫ﮐﻪ ﻭﻗﱴ ﺭﺍ ﺑﺪﻳﻦ ﻣﻨﻈﻮﺭ ﺗﻌﻴﲔ ﳕﺎﻳﺪ ﺗﺎ ﺑﺎ ﻃﺎﻫﺮﻩ ﻣﺒﺎﻫﻠﻪ ﮐﻨﺪ‪ .‬ﺁﻗﺎ ﻋﺒﺪﺍﷲ ﲤﺎﺭﺽ ﳕﻮﺩ ﻭ ﺑﻪ‬
‫ﺧﺎﺭﺝ ﺷﻬﺮ ﻧﻘﻞ ﻣﮑﺎﻥ ﮐﺮﺩ ﻭ ﺩﺭ ﺑﺎﻏﻰ ﭘﻨﻬﺎﻥ ﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﻧﺎﻣﻪﺍﻯ ﺷﮑﺎﻳﺖ ﺁﻣﻴﺰ ﺑﻪ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺗﻘﻰ ﻭ ﺣﺎﺝ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ )ﻋﻤﻮﻫﺎﻯ‬ ‫ﻼﳏﻤ‪‬ﺪ ﺻﺎﱀ ‪ ،‬ﭘﺪﺭ ﻃﺎﻫﺮﻩ‪ ،‬ﻭ ﺣﺎﺝ ﻣ ﹼ‬ ‫ﺣﺎﺝ ﻣ ﹼ‬
‫ﻃﺎﻫﺮﻩ( ﻧﻮﺷﺖ ﻭ ﺍﺯ ﺁﻬﻧﺎ ﺧﻮﺍﺳﺖ ﮐﻪ ﺑﺮﺧﻰ ﺍﺯ ﺧﻮﻳﺸﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﮐﺮﻣﺎﻧﺸﺎﻩ ﺑﻔﺮﺳﺘﻨﺪ ﺗﺎ‬
‫ﻃﺎﻫﺮﻩ ﺭﺍ ﳘﺮﺍﻩ ﺧﻮﺩ ﺑﻪﻗﺰﻭﻳﻦ ﺑﺮﻧﺪ‪ .‬ﺿﻤﻨﹰﺎ ﺍﺯ ﺁﻬﻧﺎ ﺗﻘﺎﺿﺎ ﳕﻮﺩ ﺷﺮﺣﻰ ﺑﻪ ﺳﺮﺗﻴﭗ ﺻﻔﺮﻋﻠﯽ ﺧﺎﻥ‬
‫ﻗﺰﻭﻳﲎ ﮐﻪ ﻓﺮﻣﺎﻧﺪﻩ ﺳﭙﺎﻩ ﺩﺭ ﮐﺮﻣﺎﻧﺸﺎﻩ ﺑﻮﺩ ﺑﻨﻮﻳﺴﺪ ﮐﻪ ﺩﺭ ﺍﻋﺰﺍﻡ ﻃﺎﻫﺮﻩ ﺑﻪ ﻗﺰﻭﻳﻦ ﺁﻬﻧﺎ ﺭﺍ ﻣﺪﺩ‬
‫ﳕﺎﻳﺪ‪ .‬ﭘﺲ ﺍﺯ ﭘﺎﻧﺰﺩﻩ ﺭﻭﺯ ﭼﻬﺎﺭﺗﻦ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﻃﺎﻫﺮﻩ ﮐﻪ ﳘﻪ ﺍﺯ ﻋﻠﻤﺎﺀ ﻣﺘﻨﻔﺬ ﺑﻮﺩﻧﺪ ﺑﻪ‬
‫ﮐﺮﻣﺎﻧﺸﺎﻩ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﻭ ﺑﺪﻭﻥ ﺍﻃﹼﻼﻉ ﺍﻣﲑ ﺑﺎ ﺳﺮﺗﻴﭗ ﺻﻔﺮﻋﻠﯽ ﺧﺎﻥ ﻣﺬﮐﻮﺭ ﺑﺮﺍﻯ ﺍﺧﺮﺍﺝ‬
‫ﻃﺎﻫﺮﻩ ﺍﺯ ﮐﺮﻣﺎﻧﺸﺎﻩ ﻭ ﺍﻋﺰﺍﻡ ﻧﺎﻣﱪﺩﻩ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﻪﻣﺸﻮﺭﺕ ﻧﺸﺴﺘﻨﺪ‪ .‬ﭘﻴﺶ ﺍﺯ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ ﺭﻭﺯ‬
‫ﺩﻭﻡ ﻭﺭﻭﺩ ﺑﺴﺘﮕﺎﻥ ﻃﺎﻫﺮﻩ ﺑﻪ ﮐﺮﻣﺎﻧﺸﺎﻩ ﺳﻪ ﺧﺎﻧﻪ ﻣﺴﮑﻦ ﺁﻥ ﺟﻨﺎﺏ ﻭ ﺍﺻﺤﺎﺏ ﻭﺳﻴﻠﻪ ﺳﺮﺗﻴﭗ‬
‫ﺻﻔﺮﻋﻠﯽ ﺧﺎﻥ ﻭ ﺳﺮﺑﺎﺯﺍﻧﺶ ﳏﺎﺻﺮﻩ ﮔﺮﺩﻳﺪﻧﺪ‪ (٩) .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓ‬
‫ﺍﻟﻮﻓﺎﺀ ﺗﺼﺮﻳﺢ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﮐﺪﺧﺪﺍﻯ ﳏ ﹼﻞ ﺑﺎ ﲨﻌﻰ ﻫﺠﻮﻡ ﳕﻮﺩﻧﺪ ﻭ ﺍﻣﻮﺍﻝ ﻃﺎﻫﺮﻩ ﻭ ﺍﺻﺤﺎﺏ‬
‫ﺭﺍ ﺗﺎﺭﺍﺝ ﮐﺮﺩﻧﺪ ﻭ ﺁﻥ ﺟﻨﺎﺏ ﺭﺍ ﺩﺭ ﮐﺠﺎﻭﻩ ﺑﺪﻭﻥ ﺭﻭﭘﻮﺵ ﻧﺸﺎﻧﺪﻧﺪ ﻭ ﳘﮕﻰ ﺭﺍ ﺍﺯ ﺷﻬﺮ‬
‫ﺍﺧﺮﺍﺝ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﰉﺯﺍﺩ ﻭ ﺗﻮﺷﻪ ﻭ ﰉﺳﺮ ﻭ ﺳﺎﻣﺎﻥ ﺭﻫﺎ ﳕﻮﺩﻧﺪ‪) .‬ﺻﺺ ‪٢٧٤-٢٧٥‬‬
‫ﻭ ‪ .(٣٠٠‬ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﭘﺲ ﺍﺯ ﻫﺠﻮﻡ ﺳﺮﺗﻴﭗ ﺻﻔﺮ ﻋﻠﯽ ﺧﺎﻥ ﻭ ﺳﺮﺑﺎﺯﺍﻧﺶ‬
‫‪ ،‬ﺍﻓﺴﺮﺍﻥ ﻧﻈﺎﻣﻰ ﻭﺍﺭﺩ ﺧﺎﻧﻪﻫﺎ ﺷﺪﻧﺪ ﻭ ﳘﻪ ﻭﺳﺎﺋﻞ ﻭ ﺍﺛﺎﺛﻴ‪‬ﻪ ﺍﺻﺤﺎﺏ ﺭﺍ ﺑﻐﺎﺭﺕ ﺑﺮﺩﻧﺪ‪ .‬ﺑﺮﺍﻯ‬
‫ﺑﺮﺩﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪﻗﺰﻭﻳﻦ ﻧﻴﺰ ﻳﮏ ﻣﮑﺎﺭﻯ ﮐﻪ ﺑﻴﺴﺖ ﺭﺃﺱ ﻗﺎﻃﺮ ﺩﺍﺷﺖ ﺣﺎﺿﺮ ﳕﻮﺩﻧﺪ‪.‬‬
‫ﻃﺎﻫﺮﻩ ﰉﺁﻧﮑﻪ ﺍﺯ ﻫﺠﻮﻡ ﺁﻧﺎﻥ ﻭﺣﺸﱴ ﺑﺪﻝ ﺭﺍﻩ ﺩﻫﺪ ﻓﻮﺭﹰﺍ ﭼﺎﺩﺭ ﺧﻮﻳﺶ ﭘﻮﺷﻴﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ‬
‫ﺏ ﻭﺩﻭﺩ ﻇﺎﻫﺮ ﮔﺸﺖ ﻭ ﴰﺎ ﺍﻯ‬ ‫ﻣﻬﺎﲨﺎﻥ ﺍﻳﺴﺘﺎﺩ ﻭ ﻓﺮﻳﺎﺩ ﺯﺩ ﺣﻀﺮﺕ ﻣﻮﻋﻮﺩ ﻭ ﻣﻈﻬﺮ ﺭ ‪‬‬
‫ﻏﺎﻓﻼﻥ ﭼﻮﻥ ﻣﺮﺩﮔﺎﻥ ﮐﻮﺭ ﻭ ﮐﺮ ﮔﺸﺘﻪﺍﻳﺪ‪ .‬ﺳﺮﺗﻴﭗ ﺻﻔﺮﻋﻠﯽ ﺧﺎﻥ ﻭ ﻣﺄﻣﻮﺭﺍﻥ ﺍﻭ ﺑﻀﺮﺏ ﻭ‬
‫ﻼ ﺍﺑﺮﺍﻫﻴﻢ ﳏﻼﹼﺗﻰ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﳘﻪ ﭼﻴﺰ ﺭﺍ‬
‫ﺁﺯﺍﺭ ﺷﻴﺦ ﺻﺎﱀ ﮐﺮﳝﻰ‪ ،‬ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ ﻭ ﻣ ﹼ‬
‫ﻏﺎﺭﺕ ﳕﻮﺩﻧﺪ ﻭ ﺍﺻﺤﺎﺏ ﻋﺮﺏ ﺭﺍ ﺩﺭ ﳘﺎﻥ ﺧﺎﻧﻪﻫﺎ ﺯﻧﺪﺍﱏ ﳕﻮﺩﻧﺪ ﻭ ﻣﺄﻣﻮﺭﺍﻥ ﳏﺎﻓﻆ ﮔﻤﺎﺷﺘﻨﺪ‬
‫ﺗﺎ ﮐﺴﻰ ﻧﺘﻮﺍﻧﺪ ﺧﺎﺭﺝ ﺷﻮﺩ‪ .‬ﺍﻣ‪‬ﺎ ﺑﺴﺘﮕﺎﻥ ﻃﺎﻫﺮﻩ ﺟﺰ ﻳﮑﻰ ﮐﻪ ﻣﺮﺩﻯ ﻫﻔﺘﺎﺩ ﺳﺎﻟﻪ ﻭ ﻋﺎﻗﻞ ﻭ‬
‫ﳒﻴﺐ ﺑﻨﻈﺮ ﻣﲑﺳﻴﺪ ﳘﮕﻰ ﺑﻪ ﻃﺎﻫﺮﻩ ﺍﻫﺎﻧﺖ ﻭ ﺍﺻﺤﺎﺏ ﺭﺍ ﻣﻀﺮﻭﺏ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ (١٠) .‬ﻃﺎﻫﺮﻩ‬
‫ﻧﺎﻣﻪ ﺍﻯ ﺑﻪ ﺍﻣﲑ ﻧﻮﺷﺖ ﻭ ﺩﺭ ﺁﻥ ﭘﺲ ﺍﺯ ﺷﺮﺡ ﻭﻗﺎﻳﻊ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺖ ﮐﻪ ﺍﻯ ﺍﻣﲑ ﻣﺎ ﻣﻴﻬﻤﺎﻥ ﴰﺎ‬
‫ﺑﻮﺩﱘ ﺁﻳﺎ ﻣﻴﻬﻤﺎﻥ ﺳﺰﺍﻭﺍﺭ ﭼﻨﲔ ﺭﻓﺘﺎﺭ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﻧﺎﻣﻪ ﻭﺳﻴﻠﻪ ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﮐﺮﺑﻼﺋﻰ)ﭘﺲ ﺍﺯ‬
‫ﲢﻤ‪‬ﻞ ﺯﲪﺖ ﺑﺴﻴﺎﺭ( ﺑﺪﺳﺖ ﻭﺍﻟﯽ ﺭﺳﻴﺪ ﻭ ﺍﺯ ﻭﻗﺎﻳﻊ ﺍﻃﹼﻼﻉ ﻳﺎﻓﺖ ﺑﺴﻴﺎﺭ ﻣﺘﺄﺳ‪‬ﻒ ﮔﺮﺩﻳﺪ ﻭ‬
‫ﻼ ﺁﮔﺎﻩ ﻧﺒﻮﺩﻩ ﻭ ﻓﻮﺭﹰﺍ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﮐﻪ ﺍﺻﺤﺎﺏ‬
‫ﺑﻪﻃﺎﻫﺮﻩ ﺍﻃﹼﻼﻉ ﺩﺍﺩ ﮐﻪ ﺍﺯ ﺁﻧﭽﻪ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺻ ﹰ‬
‫ﺯﻧﺪﺍﱏ ﺭﺍ ﺁﺯﺍﺩ ﳕﺎﻳﻨﺪ ﻭﺍﻣﻮﺍﻝ ﻭﺟﻮﺍﻫﺮﺍﺕﻏﺎﺭﺕ ﺷﺪﻩ ﺭﺍ ﺑﻪ ﻃﺎﻫﺮﻩ ﻭ ﺳﺎﻳﺮ ﺍﺣﺒﺎﺏ ﻣﺴﺘﺮﺩ‬
‫ﺩﺍﺭﻧﺪ‪ .‬ﺍﻣﲑﮐﺮﻣﺎﻧﺸﺎﻩ ﳘﭽﻨﲔﻫﺪﺍﻳﺎﺋﻰﲝﻀﻮﺭﻃﺎﻫﺮﻩ ﺗﻘﺪﱘ ﳕﻮﺩ‪ (١١) .‬ﺍﻣﲑ ﺩﺭ ﻧﺎﻣﻪ ﺧﻮﺩ ﺑﻪ‬
‫ﻃﺎﻫﺮﻩ ﺗﻘﺎﺿﺎ ﮐﺮﺩ ﮐﻪ ﳘﺮﺍﻩ ﺍﺻﺤﺎﺏ ﺑﻪ ﺷﻬﺮ ﻣﺮﺍﺟﻌﺖ ﳕﺎﻳﺪ ﻭ ﺗﻮﺿﻴﺢ ﺩﺍﺩ ﮐﻪ ﳘﻪ ﺍﻳﻦ‬
‫ﺣﻮﺍﺩﺙ ﺑﺘﻔﺘﲔ ﺁﻗﺎ ﻋﺒﺪﺍﷲ ﺭﺥ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﻭ ﺑﺎﺭﻩ ﺑﻪ ﺍﻣﲑ ﻧﺎﻣﻪﺍﻯ ﻧﻮﺷﺖ ﻭ ﺍﻭ‬
‫ﺭﺍ ﺑﻪ ﺣﺴﻦ ﺧﺎﲤﻪ ﺑﺸﺎﺭﺕ ﺩﺍﺩ ﻭ ﺳﭙﺎﺳﮕﺰﺍﺭﻯ ﳕﻮﺩ ﮐﻪ ﻭﻯ ﺑﻪ ﻧﺼﺮﺕ ﺍﻣﺮ ﺍﳍﻲ ﻗﻴﺎﻡ ﮐﺮﺩﻩ‬
‫ﺍﺳﺖ‪ .‬ﻃﺎﻫﺮﻩ ﻭ ﺍﺻﺤﺎﺏ ﺳﻪ ﺭﻭﺯ ﺩﺭ ﭼﺎﺩﺭﻫﺎﻯ ﳐﺼﻮﺹ ﺩﻭﺭ ﺍﺯ ﺷﻬﺮ ﺑﺴﺮﺑﺮﺩﻧﺪ ﻭ ﺳﭙﺲ‬
‫ﻋﺎﺯﻡ ﳘﺪﺍﻥ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﻣﺪ‪‬ﺕ ﺗﻮﻗﹼﻒ ﺁﻧﺎﻥ ﺩﺭ ﮐﺮﻣﺎﻧﺸﺎﻩ ﲜﺰ ﺁﻥ ﺳﻪ ﺭﻭﺯ ﺣﺪﻭﺩ ﭼﻬﻞ ﺭﻭﺯ‬
‫ﺑﻄﻮﻝ ﺍﳒﺎﻣﻴﺪ‪ .‬ﺍﺻﺤﺎﺏ ﻋﺮﺏ ﮐﻪ ﺍﺯ ﺯﻧﺪﺍﻥ ﺭﻫﺎﺋﻰ ﻳﺎﻓﺘﻪ ﺑﻮﺩﻧﺪ ﻧﺰﺩ ﻃﺎﻫﺮﻩ ﺭﻓﺘﻨﺪ‪ .‬ﳎﺪﺩﹰﺍ‬
‫ﺍﺻﺤﺎﺏ ﮔﺮﺩ ﻳﮑﺪﻳﮕﺮ ﺍﳒﻤﻦ ﳕﻮﺩﻧﺪ‪ .‬ﺳﻪ ﻧﻔﺮ ﺑﺴﺘﮕﺎﻥ ﻃﺎﻫﺮﻩ ﮐﻪ ﺑﻪ ﺁﺯﺍﺭ ﺍﺻﺤﺎﺏ ﭘﺮﺩﺍﺧﺘﻪ‬
‫ﺑﻮﺩﻧﺪ ﭼﻮﻥ ﺧﻮﺩ ﺭﺍ ﺗﻨﻬﺎ ﻭ ﰉ ﻳﺎﻭﺭ ﻣﺸﺎﻫﺪﻩ ﮐﺮﺩﻧﺪ ﺑﻌﺬﺭﺧﻮﺍﻫﻰ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﻃﺎﻫﺮﻩ‬
‫ﲞﺎﮎ ﺍﻓﺘﺎﺩﻧﺪ ﻭﺗﻘﺎﺿﺎﻯ ﲞﺸﺶ ﳕﻮﺩﻧﺪ‪ .‬ﻃﺎﻫﺮﻩ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﮐﻪ ﻓﻮﺭﹰﺍ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﺮﮔﺮﺩﻧﺪ ﻭ ﺁﻬﻧﺎ‬
‫ﺍﺯ ﺧﻮﻑ ﺧﺸﻢ ﺍﺻﺤﺎﺏ ﺳﺮﻳﻌﹰﺎ ﻋﺎﺯﻡ ﺷﻬﺮ ﻗﺰﻭﻳﻦ ﺷﺪﻧﺪ‪.‬‬
‫ﻃﺎﻫﺮﻩ ﻭ ﳘﺮﺍﻫﺎﻥ ﺍﺯ ﮐﺮﻣﺎﻧﺸﺎﻩ ﻋﺎﺯﻡ ﳘﺪﺍﻥ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ ﺩﻭ ﺭﻭﺯ ﺩﺭ ﺻﺤﻨﻪ ﺍﻗﺎﻣﺖ‬
‫ﮐﺮﺩﻧﺪ‪ .‬ﻫﻨﮕﺎﻡ ﻭﺭﻭﺩ ﺑﻪ ﺻﺤﻨﻪ‪ ،‬ﺍﻫﺎﻟﯽ ﮐﻪ ﺍﺯ ﻣﺮﺩﻡ ﺍﻫﻞ ﺣ ‪‬ﻖ ﺑﻮﺩﻧﺪ ﺍﺳﺘﺪﻋﺎ ﳕﻮﺩﻧﺪ ﮐﻪ ﲝﻀﻮﺭ‬
‫ﻃﺎﻫﺮﻩ ﺭﺳﻨﺪ‪ .‬ﻧﺎﻣﱪﺩﻩ ﻧﻴﺰ ﺑﺎﺭ ﻋﺎﻡ ﺩﺍﺩ ﻭ ﭘﺲ ﺍﺯ ﺍﺟﺘﻤﺎﻉ ﺁﻧﺎﻥ ﺁﻏﺎﺯ ﺳﺨﻦ ﮐﺮﺩ ﻭ ﺑﺸﺎﺭﺕ‬
‫ﺑﻈﻬﻮﺭ ﺍﻣﺮ ﺑﺪﻳﻊ ﺩﺍﺩ‪ .‬ﺍﻫﺎﻟﯽ ﲨﻴﻌﹰﺎ ﻣﻔﺘﻮﻥ ﻭ ﳎﺬﻭﺏ ﻃﺎﻫﺮﻩ ﻭ ﺍﻣﺮ ﺟﺪﻳﺪ ﺷﺪﻧﺪ ﻭ ﺗﻘﺎﺿﺎﻯ ﻗﻴﺎﻡ‬
‫ﻭ ﳘﺮﺍﻫﻰ ﺑﺎ ﻃﺎﻫﺮﻩ ﳕﻮﺩﻧﺪ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺣ ‪‬ﻖ ﳘﻪ ﺁﻧﺎﻥ ﺩﻋﺎ ﳕﻮﺩ ﻭﻟﮑﻦ ﭼﻮﻥ ﻣﺼﻠﺤﺖ‬
‫ﻧﺪﻳﺪ ﺍﺟﺎﺯﻩ ﳘﺮﺍﻫﻰ ﻧﺪﺍﺩ ﻭ ﺑﺪﺍﻧﺎﻥ ﺗﻮﺻﻴﻪ ﮐﺮﺩ ﮐﻪ ﺩﺭ ﳘﺎﳒﺎ ﲟﺎﻧﻨﺪ ﻭ ﲞﺪﻣﺖ ﺍﻣﺮ ﭘﺮﺩﺍﺯﻧﺪ‪.‬‬
‫ﻃﺎﻫﺮﻩ ﻭ ﺍﺻﺤﺎﺏ ﺩﺭ ﻣﺪ‪‬ﺕ ﺍﻗﺎﻣﺖ ﺩﺭ ﺻﺤﻨﻪ ﻣﻴﻬﻤﺎﻥ ﻣﺮﺩﻡ ﺁﳒﺎ ﺑﻮﺩﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﻭﺭﻭﺩﺑﻪ ﳘﺪﺍﻥ‬
‫ﻼ ﺍﺑﺮﺍﻫﻴﻢ ﳏﻼﹼﺗﻰ‪،‬‬‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﻧﺴﻮﺍﻥ ﺍﺯ ﳘﺮﺍﻫﺎﻥ ﺩﺭ ﻳﮏ ﺧﺎﻧﻪ ﻭ ﺷﻴﺦ ﺻﺎﱀ ﮐﺮﳝﻰ‪ ،‬ﻣ ﹼ‬
‫ﺳﻴ‪‬ﺪ ﺍﲪﺪ ﻳﺰﺩﻯ ﻭ ﺑﻘﻴ‪‬ﻪ ﺍﺻﺤﺎﺏ ﺩﺭ ﺍﻣﺎﮐﻦ ﺩﻳﮕﺮ ﺳﮑﻮﻧﺖ ﮐﺮﺩﻧﺪ‪ (١٢).‬ﺷﻬﺮﺕ ﻃﺎﻫﺮﻩ ﺩﺭ‬
‫ﳘﺪﺍﻥ ﳘﮕﺎﻥ ﺭﺍ ﺑﺘﮑﺎﭘﻮ ﻭﺍﺩﺍﺷﺖ‪ .‬ﻣﺮﺩﻡ ﺩﺳﺘﻪ ﺩﺳﺘﻪ ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ ﻭ ﺍﺳﺘﻤﺎﻉ ﺑﻴﺎﻧﺎﺕ ﺍﻭ ﺩﺭ‬
‫ﳏﻀﺮﺵ ﺣﻀﻮﺭ ﻣﻰﻳﺎﻓﺘﻨﺪ‪ .‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻣﻴﻨﻮﻳﺴﺪ‪" :‬ﭘﻴﺸﻮﺍﻳﺎﻥ ﺭﻭﺣﺎﱏ ﺩﺭ ﳘﺪﺍﻥ ﲨﻌﻰ ﺑﺎ ﺍﻭ‬
‫ﳘﺮﺍﻩ ﻭ ﻣﻌﺪﻭﺩﻯ ﻗﻠﻴﻞ ﻫﻢ ﻣﺮﺩﻡ ﺭﺍ ﲟﺨﺎﻟﻔﺖ ﻃﺎﻫﺮﻩ ﲢﺮﻳﺺ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺩﺭ ﻣﻘﺎﺑﻞ ﺩﺳﺘﻪ‬
‫ﺩﻳﮕﺮﻯ ﻟﺴﺎﻥ ﺑﺬﮐﺮ ﻓﻀﺎﺋﻞ ﻭ ﺗﻮﺳﻌﻪ ﻣﻌﺎﺭﻑ ﻭ ﮐﺜﺮﺕ ﺷﺠﺎﻋﺖ ﻃﺎﻫﺮﻩ ﮔﺸﻮﺩﻧﺪ‪ .‬ﺣﺘ‪‬ﻰ ﺩﺭ‬
‫ﻣﻨﺎﺑﺮ ﻋﻠﲎ ﺑﻪ ﻣﺮﺩﻡ ﻣﻴﮕﻔﺘﻨﺪ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺒﻴﻨﻴﺪ ﭼﻪ ﻣﻘﺎﻡ ﺑﻠﻨﺪﻯ ﺩﺍﺭﺩ‪ .‬ﻣﺎ ﳘﻪ ﺑﺎﻳﺪ ﺑﺎﻭ ﺗﺄﺳ‪‬ﻰ‬
‫ﮐﻨﻴﻢ‪ .‬ﺍﺳﺮﺍﺭ ﻗﺮﺁﻥ ﺭﺍ ﮐﻪ ﺑﺮ ﻣﺎ ﳎﻬﻮﻝ ﺍﺳﺖ ﺍﺯ ﺍﻭ ﺑﭙﺮﺳﻴﻢ‪ .‬ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﺩﺭﺧﻮﺍﺳﺖ ﮐﻨﻴﻢ ﮐﻪ‬
‫ﻣﺸﮑﻼﺕ ﮐﺘﺐ ﺍﳍﻰ ﺭﺍ ﺣ ﹼﻞ ﳕﺎﻳﺪ‪ .‬ﺯﻳﺮﺍ ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ ﺍﻭ ﻣﺎﻧﻨﺪ ﺩﺭﻳﺎﺳﺖ ﻭ ﻧﺼﻴﺐ ﻣﺎ ﺍﺯ‬
‫ﻣﻌﺎﺭﻑ ﻭ ﻋﻠﻮﻡ ﻗﻄﺮﻩﺍﻯ ﺑﻴﺶ ﻧﻴﺴﺖ‪ (١٣) ".‬ﺑﻪ ﻃﺎﻫﺮﻩ ﻭ ﳘﺮﺍﻫﺎﻥ ﺩﺭ ﺁﻏﺎﺯ ﺩﺭ ﳘﺪﺍﻥ ﺑﺴﻴﺎﺭ‬
‫ﺧﻮﺵ ﮔﺬﺷﺖ‪ (١٤) .‬ﺍﻗﺪﺍﻣﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﳘﺪﺍﻥ )ﲟﺪ‪‬ﺕ ﺩﻭ ﻣﺎﻩ( ﺳﺒﺐ ﺍﻗﺒﺎﻝ ﮔﺮﻭﻫﻰ‬
‫ﺍﺯ ﻣﺮﺩﻡ ﺷﻬﺮ ﺷﺪ ﻭ ﺍﺯ ﲨﻠﻪ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﺷﺎﻫﺰﺍﺩﻩ ﺧﺎﳕﻬﺎ ﺑﻪ ﺁﻥ ﺟﻨﺎﺏ ﺍﺭﺍﺩﺕ ﮐﺎﻣﻞ ﻳﺎﻓﺘﻨﺪ‪ .‬ﺩﺭ‬
‫ﺍﻭﺍﺧﺮ ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﻃﺎﻫﺮﻩ ﺩﺭ ﳘﺪﺍﻥ ﭼﻨﺪ ﺗﻦ ﺍﺯ ﻣﻨﺴﻮﺑﺎﻥ ﺍﺯﲨﻠﻪ ﺑﺮﺍﺩﺭﺍﻥ ﻭﻯ ﺍﺯ ﺳﻮﻯ ﭘﺪﺭ ﻭ‬
‫ﻋﻤﻮ ﻭ ﺷﻮﻫﺮ ﻃﺎﻫﺮﻩ ﻣﺄﻣﻮﺭﻳ‪‬ﺖ ﻳﺎﻓﺘﻨﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﺮﻧﺪ‪ .‬ﻫﻨﮕﺎﻣﻰﮐﻪ ﺑﻪ ﳘﺪﺍﻥ‬
‫ﺭﺳﻴﺪﻧﺪ ﻃﺎﻫﺮﻩ ﭘﻴﺸﻨﻬﺎﺩ ﺁﻧﺎﻥ ﺭﺍ ﭘﺬﻳﺮﻓﺖ ﺑﺸﺮﻁ ﺁﻧﮑﻪ ﻧﻪ ﺭﻭﺯ ﺩﻳﮕﺮ ﺩﺭ ﳘﺪﺍﻥ ﲟﺎﻧﻨﺪ‪ (١٥) .‬ﺍﺯ‬
‫ﲨﻠﻪ ﻭﻗﺎﻳﻊ ﻣﻬﻤ‪‬ﻪ ﻫﻨﮕﺎﻡ ﺍﻗﺎﻣﺖ ﻃﺎﻫﺮﻩ ﺩﺭ ﳘﺪﺍﻥ ﻣﺒﺎﺣﺜﻪ ﻭ ﻣﻨﺎﻇﺮﻩ ﺍﻭ ﺑﺎ ﺣﺎﺝ ﻣﲑﺯﺍ ﻋﻠﻴﻨﻘﻰ‬
‫ﳘﺪﺍﱏ ﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻤﻌﻰ ﺍﺯ ﻋﻠﻤﺎﺀ )ﺑﺎ ﺣﻀﻮﺭ ﺣﺎﮐﻢ ﳘﺪﺍﻥ( ﮐﻪ ﲟﻨﻈﻮﺭ ﻣﺬﺍﮐﺮﻩ ﺑﺎ ﻃﺎﻫﺮﻩ‬
‫ﻣﻨﻌﻘﺪ ﺷﺪﻩ ﺑﻮﺩ ﺣﺎﺿﺮﺍﻥ ﳎﻠﺲ ﺣﺎﺝ ﻣﲑﺯﺍ ﻋﻠﻴﻨﻘﻰ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺳﺨﻨﮕﻮ ﻭ ﻃﺮﻑ ﻃﺎﻫﺮﻩ‬
‫ﺑﺮﮔﺰﻳﺪﻧﺪ‪ (١٦) .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮐﻪ ﺍﺯ ﭘﺸﺖ ﭘﺮﺩﻩ ﺳﺨﻦ ﻣﻴﮕﻔﺖ ﻣﺬﺍﮐﺮﺍﺕ ﺭﺍ ﻣﺸﺮﻭﻁ ﺑﺮ‬
‫ﭼﻨﺪ ﺷﺮﻁ ﳕﻮﺩ‪ .‬ﳔﺴﺖ ﺁﻧﮑﻪ ﺷﺮﺏ ﺩﺧﺎﻥ ﻫﻨﮕﺎﻡ ﻣﺬﺍﮐﺮﻩ ﻣﻮﻗﻮﻑ ﮔﺮﺩﺩ‪ .‬ﺩﻭﻡ ﻋﻠﻤﺎﺀ ﺩﺭ‬
‫ﻬﻧﺎﻳﺖ ﺍﺩﺏ ﻭ ﻣﺘﺎﻧﺖ ﲟﺬﺍﮐﺮﺍﺕ ﺍﺩﺍﻣﻪ ﺩﻫﻨﺪ ﻭ ﺍﻟﻔﺎﻅ ﺭﮐﻴﮑﻪ ﺍﺳﺘﻌﻤﺎﻝ ﻧﺸﻮﺩ‪ .‬ﻭ ﺳﻮﻡ ﺁﻧﮑﻪ‬
‫ﲝﺚ ﺍﺻﻠﯽ ﺩﺭ ﺧﺼﻮﺹ ﻧﺒﻮ‪‬ﺍﺕ ﻭ ﺑﺸﺎﺭﺍﺕ ﻣﺮﺑﻮﻁ ﺑﻈﻬﻮﺭ ﺟﺪﻳﺪ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﺍﺳﻨﺎﺩ ﻭ ﻣﺪﺍﺭﮎ‬
‫ﻣﺮﺑﻮﻃﻪ ﺍﻋﺘﻤﺎﺩ ﺷﻮﺩ‪ .‬ﻣﺒﺎﺣﺜﺎﺕ ﻭ ﻣﻨﺎﻇﺮﺍﺕ ﺩﺭ ﺁﻥ ﳎﻠﺲ ﺑﺎﻭﺝ ﺧﻮﺩ ﺭﺳﻴﺪ ﻭ ﻋﻠﻤﺎﺀ ﮐﻪ‬
‫ﻼ ﺣﺴﲔ‬ ‫ﻣﻐﻠﻮﺏ ﻭ ﻣﻨﮑﻮﺏ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ‪‬ﻴﺠﺎﻥ ﺁﻣﺪﻧﺪ‪ .‬ﻳﮑﻰ ﺍﺯ ﻋﻠﻤﺎﺀ ﺣﺎﺿﺮ ﺑﻨﺎﻡ ﻣ ﹼ‬
‫ﺑﺎﺧﺸﻮﻧﺖ ﺳﺨﻦ ﻣﻴﮕﻔﺖ‪ .‬ﭼﻮﻥ ﺑﻴﻢ ﺑﻠﻮﺍ ﻣﲑﻓﺖ ﺣﺎﮐﻢ ﳘﺪﺍﻥ ﻣﻼﹼﺣﺴﲔ ﺭﺍ ﺗﻮﺑﻴﺦ ﻭ ﳎﻠﺲ‬
‫ﻣﺬﺍﮐﺮﻩ ﺭﺍ ﻣﻨﺤ ﹼﻞ ﳕﻮﺩ‪ .‬ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ‪‬ﺮﺣﺎﻝ ﺣﺎﺝﻣﲑﺯﺍ ﻋﻠﻴﻨﻘﻰ ﺑﺴﻴﺎﺭ ﲢﺖ ﺗﺄﺛﲑ‬
‫ﻓﻀﺎﺋﻞ ﻭ ﮐﻤﺎﻻﺕ ﻃﺎﻫﺮﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺍﺯ ﺍﻭ ﲡﻠﻴﻞ ﮐﺮﺩﻩ ﺍﺳﺖ‪ (١٧) .‬ﺍﺯ ﲨﻠﻪ ﻧﺴﻮﺍﱏ ﮐﻪ‬
‫ﺩﺭ ﳘﺪﺍﻥ ﺑﺎﻣﺮ ﺍﻋﻈﻢ ﻣﺆﻣﻦ ﺷﺪﻩﺍﻧﺪ ﺩﻭ ﺷﺎﻫﺰﺍﺩﻩ ﺧﺎﱎ ﺑﻨﺎﻣﻬﺎﻯ ﻧﻮ‪‬ﺍﺏ ﺣﺎﺟﻴﻪ ﺧﺎﱎ ﻣﺎﺩﺭ ﳏﻤ‪‬ﺪ‬
‫ﺣﺴﲔ ﺧﺎﻥ ﺣﺴﺎﻡ ﺍﳌﻠﮏ ﻭ ﺣﺎﺟﻴﻪ ﺧﺎﱎ ﳘﺴﺮ ﻧﺎﺻﺮ ﺍﳌﻠﮏ ﺑﺰﺭﮒ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﺎﻧﻮﻯ ﺍﺧﲑ‬
‫ﺑﻌﺪﻫﺎ ﺩﺭ ﺑﻐﺪﺍﺩ ﲝﻀﻮﺭ ﲨﺎﻝ ﺍ‪‬ﻰ ﺷﺮﻓﻴﺎﺏ ﺷﺪﻩ ﻭ ﻣﻨﺠﺬﺏ ﮔﺮﺩﻳﺪﻩ ﺍﺷﻌﺎﺭ ﺑﺴﻴﺎﺭﻯ ﺩﺭ‬
‫ﻭﺻﻒ ﺁﻥ ﺣﻀﺮﺕ ﺳﺮﻭﺩﻩ ﺍﺳﺖ‪ (١٨) .‬ﻧﻮ‪‬ﺍﺏ ﺣﺎﺟﻴﻪ ﺧﺎﱎ ﮐﻪ ﻣﺆﻟﹼﻒ ﮐﻮﺍﮐﺐ ﺍﻟﺪ‪‬ﺭﻳ‪‬ﻪ‬
‫ﺑﻨﺎﻣﺶ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﳘﺎﻥ ﺯﺑﻴﺪﻩ ﺧﺎﱎ ﻣﺘﺨﻠﹼﺺ ﺑﻪ ﺟﻬﺎﻥ ﻭ ﺩﺧﺘﺮ ﺑﻴﺴﺖ ﻭ ﻫﻔﺘﻢ ﻓﺘﺤﻌﻠﯽ ﺷﺎﻩ‬
‫ﻗﺎﺟﺎﺭ ﺍﺯ ﻣﺎﻩ ﺁﻓﺮﻳﻦ ﺧﺎﱎ ﺍﺳﺖ‪ .‬ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺍﲪﺪ ﻣﲑﺯﺍ ﻋﻀﺪﺍﻟﺪ‪‬ﻭﻟﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻋﻀﺪﻯ ﻧﻮﺷﺘﻪ‬
‫ﺯﺑﻴﺪﻩ ﺧﺎﱎ ﺩﺭ ﻣﻴﺎﻥ ﻓﺮﺯﻧﺪﺍﻥ ﻓﺘﺤﻌﻠﯽ ﺷﺎﻩ ﺑﻴﻨﻈﲑ ﻭ ﺯﺑﻴﺪﻩ ﻋﺼﺮ ﺧﻮﻳﺶ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻯ ﺑﻌﻠﹼﺖ‬
‫ﻧﻴﮑﻮﮐﺎﺭﻯ ﻭ ﺣﺴﻦ ﺧﻠﻖ ﻧﺰﺩ ﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﻭ ﻣﺮﺩﻡ ﺑﻪ ﻓﺮﺷﺘﻪ ﻣﻌﺮﻭﻑ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺯﺑﻴﺪﻩ ﺧﺎﱎ‬
‫ﺩﺭ ﺗﻌﻤﲑ ﺍﻣﺎﮐﻦ ﻣﺬﻫﱮ ﳘﺪﺍﻥ ﻭ ﺑﻨﺎﻫﺎﻯ ﺗﺎﺭﳜﻰ ﺁﻥ ﺳﻬﻢ ﺑﺴﺰﺍﺋﻰ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺑﺎ‬
‫ﻋﻠﯽﺧﺎﻥ ﻧﺼﺮﺕ ﺍﳌﻠﮏ ﻗﺮﺍﮔﻮﺯﻟﻮ ﺍﺯﺩﻭﺍﺝ ﮐﺮﺩ‪ .‬ﳏﻤ‪‬ﺪ ﺣﺴﲔ ﺧﺎﻥ ﺣﺴﺎﻡ ﺍﳌﻠﮏ ﻧﺘﻴﺠﻪ ﺍﻳﻦ‬
‫ﺍﺯﺩﻭﺍﺝ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺯﺑﻴﺪﻩ ﺧﺎﱎ ﺍﮔﺮﭼﻪ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺑﻪ ﺣﺎﺝ ﻣﲑﺯﺍ ﻋﻠﻴﻨﻘﻰ ﳘﺪﺍﱏ ﺻﻮﰱ‬
‫ﻼ ﺍﻭ ﺭﺍ ﻣﻨﻘﻠﺐ ﮐﺮﺩﻩ ﻭ ﺗﺎ ﭘﺎﻳﺎﻥ ﺣﻴﺎﺕ‬
‫ﺍﺭﺩﺍﺕ ﻣﻴﻮﺭﺯﻳﺪ ﻭﻟﮑﻦ ﺍﻧﻔﺎﺱ ﻗﺪﺳﻴ‪‬ﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮐﺎﻣ ﹼ‬
‫ﻗﻠﺒﹰﺎ ﺑﻪ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﻣﺆﻣﻦ ﺑﻮﺩ‪ .‬ﺻﻌﻮﺩﺵ ﺩﺭ ﺳﺎﻝ ‪ ١٣٠٥‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٨٨٧‬ﻣﻴﻼﺩﻯ(‬
‫ﻭﺍﻗﻊ ﮔﺸﺖ‪ .‬ﺯﺑﻴﺪﻩ ﺧﺎﱎ ﺑﺎﻧﻮﺋﻰ ﺷﺎﻋﺮ ﻭ ﲟﻌﻨﺎﻯ ﻭﺍﻗﻌﻰ ﮐﻠﻤﻪ ﻋﺎﺭﻑ ﺑﻮﺩ ﻭ ﺩﺭ ﺷﻌﺮ "ﺟﻬﺎﻥ"‬
‫ﲣﻠﹼﺺ ﻣﻴﻨﻤﻮﺩ‪ .‬ﺷﻌﺮ ﺯﻳﺮ ﺍﺯ ﲨﻠﻪ ﺍﺷﻌﺎﺭ ﺯﻳﺒﺎ ﻭ ﻧﻐﺰ ﺍﻭﺳﺖ ‪" :‬‬
‫ﺩﺭﺩﻩ ﺑﻪ ﻣﻦ ﺍﻯ ﺳﺎﻗﻰ ﺯﺍﻥ ﻣﻰ ﺩﻭﺳﻪ ﭘﻴﻤﺎﻧﻪ‬
‫ﮐﺰ ﺳﻮﺯ ﺩﺭﻭﻥ ﮔﻮﱘ ﺷﻌﺮﻯ ﺩﻭ ﺳﻪ ﻣﺴﺘﺎﻧﻪ‬
‫ﺧﻮﺍﻫﻢ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻣﺴﱴﺧﻮﺩﻧﻴﺰ ﺭﻭﺩ ﺍﺯﻳﺎﺩ‬
‫ﻏﲑ ﺍﺯﺗﻮ ﳕﺎﻧﺪ ﮐﺲ ﻧﻪ ﺧﻮﻳﺶ ﻭ ﻧﻪ ﺑﻴﮕﺎﻧﻪ‬
‫ﺍﺯ ﻋﺸﻖ ﺭﺥ ﺟﺎﻧﺎﻥ ﮔﺸﺘﻪ ﺍﺳﺖ"ﺟﻬﺎﻥ"ﺣﲑﺍﻥ‬
‫ﻣﺴﺘﺎﻧﻪ ﺳﺨﻦﮔﻮﻳﺪﺍﻳﻦﻋﺎﺷﻖ ﺩﻳﻮﺍﻧﻪ‪(١٩) .‬‬
‫ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﮐﺘﺎﺏ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻣﻴﻨﻮﻳﺴﺪ‪":‬ﮐﻪ ﻣﻦ ﺫﮐﺮ ﺑﻮﺩﻥ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺭﺍ‬
‫ﺩﺭ ﳘﺪﺍﻥ ﺟﺰ ﺍﺯ ﻣﺮﺣﻮﻡ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺍﻟﺒﻐﺪﺍﺩﻯ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﺯ ﺳﻪ ﻧﻔﺮ ﺩﻳﮕﺮ ﻣﺴﻤﻮﻉ‬
‫ﺩﺍﺷﺘﻢ‪ .‬ﺍﻭ‪‬ﻝ ‪ . . .‬ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪ ﺭﺿﺎﻯ ﳘﺪﺍﱏ )ﻓﺮﺯﻧﺪ ﺣﺎﺝ ﻣﲑﺯﺍ ﻋﻠﻴﻨﻘﻰ( ‪ . . .‬ﻭ ﺛﺎﱏ ﺩﺭ ﺳﻨﻪ‬
‫‪ ١٣٠٥‬ﻫﺠﺮﻳ‪‬ﻪ ﮐﻪ ﻭﺍﺭﺩ ﳘﺪﺍﻥ ﺷﺪﻡ ﺍﺯ ﺍﻣﲑﺯﺍﺩﻩ ﺍﻓﺨﻢ ﻣﺮﺣﻮﻡ ﻣﺆﻳ‪‬ﺪﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺣﺎﺟﻰ ﳏﻤ‪‬ﺪ‬
‫ﻣﻬﺪﻯ ﻣﲑﺯﺍ ﳒﻞ ﻣﺮﺣﻮﻡ ﻣﺆﻳ‪‬ﺪ ﺍﻟﺪ‪‬ﻭﻟﻪ ﻃﻬﻤﺎﺳﺐ ﻣﲑﺯﺍ ﺷﻨﻴﺪﻡ ﮐﻪ ﻣﻴﻔﺮﻣﻮﺩ ﭼﻮﻥ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺑﻪ‬
‫ﳘﺪﺍﻥ ﻭﺭﻭﺩ ﳕﻮﺩ ﻋﻤ‪‬ﻪ ﳏﺘﺮﻣﻪ ﻣﻦ ﺑﺪﻳﻦ ﺍﻳﺸﺎﻥ ﺭﻓﺖ ﻭ ﻣﻦ ﭼﻮﻥ ﺩﺭ ﺳ ‪‬ﻦ ﺩﻭﻥ ﺑﻠﻮﻍ ﺑﻮﺩﻡ ﻧﻴﺰ‬
‫ﺩﺭ ﺧﺪﻣﺖ ﻋﻤ‪‬ﻪ ﳏﺘﺮﻣﻪ ﺑﺪﻳﺪﻥ ﺍﻭ ﻣﺸﺮ‪‬ﻑ ﺷﺪﻡ‪ .‬ﻭﻟﯽ ﭼﻮﻥ ﺳﻨ‪‬ﻢ ﻣﻘﺘﻀﻰ ﻧﺒﻮﺩ ﺩﺭ ﳎﺎﻟﺲ‬
‫ﻣﻨﺎﻇﺮﻩ ﺣﺎﺿﺮ ﻧﺒﻮﺩﻡ‪ .‬ﻭﻟﮑﻦ ﺩﺭ ﳘﺪﺍﻥ ﺣﮑﻴﻢ ﺍﻳﻠﻴﺎ ﻭﺍﻟﺪ ﺣﮑﻴﻢ ﺭﺣﻴﻢ ﮐﻪ ﺍﺯ ﺍﻃﺒ‪‬ﺎﻯ ﻣﺸﻬﻮﺭ ﺁﻥ‬
‫ﺑﻼﺩ ﺍﺳﺖ ﻣﺬﮐﻮﺭ ﻣﻴﺪﺍﺷﺖ ﮐﻪ ﺩﺭ ﺑﻴﺖ ﻭﺍﻟﯽ ﳎﻠﺲ ﻣﻨﺎﻇﺮﻩ ﻣﻨﻌﻘﺪ ﺷﺪ ﻭ ﻣﻦ ﺩﺭ ﳎﻠﺲ‬
‫ﺣﻀﻮﺭ ﺩﺍﺷﺘﻢ‪ .‬ﻭﺍﻟﯽ ﺑﺮ ﮐﺮﺳﻰ ﻧﺸﺴﺘﻪ ﺑﻮﺩ ﻭ ﻋﻠﻤﺎﺀ ﺑﺮ ﺯﻣﲔ ﺟﺎﻟﺲ ﺑﻮﺩﻧﺪ ﻭ ﻣﻦ ﻭ ﭼﺎﮐﺮﺍﻥ‬
‫ﳘﻪ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﻗﺮ‪‬ﺓ ﺍﻟﻌﲔ ﺩﺭ ﭘﺲ ﭘﺮﺩﻩ ﺩﺭ ﻬﻧﺎﻳﺖ ﻓﺼﺎﺣﺖ ﺗﮑﻠﹼﻢ ﻣﻴﻔﺮﻣﻮﺩ ﻭ ﻫﺮ ﭼﻪ ﻋﻠﻤﺎﺀ‬
‫ﻣﻴﭙﺮﺳﻴﺪﻧﺪ ﺟﻮﺍﺏ ﻣﻴﮕﻔﺖ ﺗﺎ ﺁﻧﮑﻪ ﻋﻠﻤﺎﺀ ﺳﺎﮐﺖ ﺷﺪﻧﺪ‪ .‬ﻳﮑﻰ ﺍﺯ ﻋﻠﻤﺎﺀ ﮐﻪ ﺑﻄﺮﻳﻘﻪ ﺷﻴﺨﻴ‪‬ﻪ‬
‫ﻣﻌﺮﻭﻑ ﺑﻮﺩ ﻭ ﭼﻨﺎﻥ ﮔﻤﺎﻥ ﻣﻴﱪﻡ ﮐﻪ ﻧﺎﻡ ﺍﻭ ﺭﺍ ﺣﮑﻴﻢ ﺍﻳﻠﻴﺎ ﻣﲑﺯﺍﻋﻠﯽ ﺍﺻﻐﺮ ﻣﻴﮕﻔﺖ ﻣﺬﮐﻮﺭ‬
‫ﺩﺍﺷﺖ ﮐﻪ ﺍﻳﻦ ﻋﺎﻟ‪‬ﻢ ﺑﺮﺁﺷﻔﺖ ﻭ ﺩﺷﻨﺎﻡ ﻭ ﻳﺎﻭﻩ ﮔﻔﱳ ﺁﻏﺎﺯ ﮐﺮﺩ‪ .‬ﻭﺍﻟﯽ ﺑﻐﺎﻳﺖ ﻣﺘﻐﻴ‪‬ﺮ ﺷﺪ ﻭ‬
‫ﺑﺮﺧﺎﺳﺖ ﻭ ﻓﺮﻣﻮﺩ ﺁﺧﻮﻧﺪ ﺧﻄﺎ ﮐﺮﺩﻯ ﻭ ﺳﻔﺎﻫﺖ ﺭﺍ ﺣﺠ‪‬ﺖ ﺧﻮﺩ ﭘﻨﺪﺍﺷﱴ ﻭ ﺣﮑﻮﻣﺖ ﺭﺍ‬
‫ﺍﻫﺎﻧﺖ ﳕﻮﺩﻯ‪ .‬ﺍﮔﺮ ﭘﺎﺱ ﺍﻫﻞ ﻋﻤﺎﺋﻢ ﻧﺒﻮﺩ ﺗﻮ ﺭﺍ ﺗﺄﺩﻳﺐ ﻣﻴﻨﻤﻮﺩﻡ ﻭ ﺣﮑﻢ ﻓﺮﻣﻮﺩ ﺗﺎ ﳘﻪ ﺭﺍ ﺍﺯ‬
‫ﺩﺍﺭﺍﳊﮑﻮﻣﻪ ﺍﺧﺮﺍﺝ ﳕﻮﺩﻧﺪ" )ﺻﺺ ‪ ١٢٠‬ﻭ ‪(٢٠) .(١٠٥‬‬
‫ﺑﺎﺭﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﺎﻣﻪ ﻣﻔﺼ‪‬ﻠﯽ ﺩﺭ ﻬﻧﺎﻳﺖ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺑﻪ ﺭﺋﻴﺲ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻋﻠﻢ ﻋﻠﻤﺎﻯ‬
‫ﳘﺪﺍﻥ ﻧﻮﺷﺖ ﻭ ﺍﻭ ﺭﺍ ﺑﭙﺬﻳﺮﺵ ﺍﻣﺮ ﺑﺪﻳﻊ ﺩﻋﻮﺕ ﳕﻮﺩ‪ .‬ﺁﻥ ﻧﺎﻣﻪ ﺭﺍ ﻣ ﹼ‬
‫ﻼ ﺍﺑﺮﺍﻫﻴﻢ ﳏﻼﹼﺗﻰ ﺑﻪ ﳎﺘﻬﺪ‬
‫ﻼ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻪ ﺧﺎﻧﻪ ﺭﺋﻴﺲ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﺭﺩ ﺷﺪ ﻧﺎﻣﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ‬
‫ﻣﺬﮐﻮﺭ ﺭﺳﺎﻧﺪ‪ .‬ﻫﻨﮕﺎﻣﻴﮑﻪ ﻣ ﹼ‬
‫ﺑﻪ ﺍﻭ ﺗﺴﻠﻴﻢ ﳕﻮﺩ‪ .‬ﺳﭙﺲ ﺑﺰﻳﺎﺭﺕ ﻓﻘﺮﺍﺗﻰ ﺍﺯ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﭘﺮﺩﺍﺧﺖ ﻭ ﺑﺮ ﺣﻘﹼﺎﻧﻴ‪‬ﺖ ﺍﻣﺮ‬
‫ﻼ ﺍﺑﺮﺍﻫﻴﻢ ﺳﺨﺖ ﺑﺮ ﳎﺘﻬﺪ ﻳﺎﺩ ﺷﺪﻩ ﮔﺮﺍﻥﺁﻣﺪ‪ .‬ﺧﺸﻤﮕﲔ‬ ‫ﺣﻀﺮﺗﺸﺎﻥ ﺍﺳﺘﺪﻻﻝ ﳕﻮﺩ‪ .‬ﺍﻗﺪﺍﻡ ﻣ ﹼ‬
‫ﺑﻪ ﺣﺎﺿﺮﺍﻥ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﮐﻪ ﻭﻯ ﺭﺍ ﺳﺨﺖ ﺗﻨﺒﻴﻪ ﳕﺎﻳﻨﺪ‪ .‬ﻋﻠﻤﺎﺀ‪ ،‬ﻃﻼﹼﺏ ﻭ ﻣﺮﺩﻡ ﺣﺎﺿﺮ ﻧﻴﺰ ﲜﺎﻥ‬
‫ﺁﻥ ﻣﻈﻠﻮﻡ ﺍﻓﺘﺎﺩﻩ ﺑﺎ ﻣﺸﺖ ﻭ ﻟﮕﺪ ﺁﻧﭽﻨﺎﻥ ﺍﻭ ﺭﺍ ﻣﻀﺮﻭﺏ ﻭ ﺑﺪﻧﺶ ﺭﺍ ﺧﻮﻥ ﺁﻟﻮﺩ ﳕﻮﺩﻧﺪ ﮐﻪ‬
‫ﻣﺸﺮﻑ ﲟﺮﮒ ﮔﺮﺩﻳﺪ‪ .‬ﺳﭙﺲ ﭘﺎﻫﺎﻳﺶ ﺭﺍ ﮔﺮﻓﺘﻪ ﮐﺸﺎﻥ ﮐﺸﺎﻥ ﺑﻪ ﮐﻮﭼﻪ ﺍﺵ ﺍﻧﺪﺍﺧﺘﻨﺪ‪ .‬ﺷﺨﺺ‬
‫ﻧﻴﮏ ﺍﻧﺪﻳﺸﻰ ﮐﻪ ﺍﺯ ﺁﻥ ﺟﺎ ﻣﻰ ﮔﺬﺷﺖ ﺑﺮ ﻭﻯ ﺗﺮﺣ‪‬ﻢ ﳕﻮﺩﻩ ﺍﻭ ﺭﺍ ﺑﺮ ﺩﻭﺵ ﺧﻮﻳﺶ ﮔﺬﺍﺷﺖ ﻭ‬
‫ﺑﻪ ﻣﺴﮑﻦ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺮﺩ‪ .‬ﻫﻨﮕﺎﻣﻴﮑﻪ ﭼﺸﻢ ﻃﺎﻫﺮﻩ ﺑﺮ ﺑﺪﻥ ﻣﻀﺮﻭﺏ ﻭ ﺧﻮﻧﲔ ﻣﻼﹼﺍﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻓﺘﺎﺩ ﺑﻪ ﺍﻭ ﺍﻇﻬﺎﺭ ﻋﻨﺎﻳﺖ ﻓﺮﺍﻭﺍﻥ ﳕﻮﺩ ﻭ ﻓﺮﻣﻮﺩ ﺧﻮﺷﺎ ﲝﺎﻟﺖ ﮐﻪ ﺩﺭ ﺳﺒﻴﻞ ﳏﺒﻮﺏ ﲢﻤ‪‬ﻞ ﺑﻼ‬
‫ﳕﻮﺩﻯ‪ (٢١) .‬ﺷﺪ‪‬ﺕ ﻋﻤﻞ ﺭﺋﻴﺲ ﺍﻟﻌﻠﻤﺎﺀ ﻭ ﺧﺸﻮﻧﺖ ﺑﺮﺧﻰ ﺍﺯ ﻋﻠﻤﺎﺀ ﺣﺎﺿﺮ ﺩﺭ ﺧﺎﻧﻪ ﺍﻭ ﻭ‬
‫ﻫﻴﺠﺎﻥ ﮔﺮﻭﻫﻰ ﺩﻳﮕﺮ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ ﻣﺮﺩﻡ ﳘﺪﺍﻥ ﻣﻮﺟﺐ ﮔﺸﺖ ﮐﻪ ﻃﺎﻫﺮﻩ ﺑﺮﺍﻯ ﺭﻋﺎﻳﺖ‬
‫ﺣﮑﻤﺖ ﻣﺴﮑﻦ ﺧﻮﻳﺶ ﺭﺍ ﺗﻐﻴﲑ ﺩﻫﺪ ﻭ ﺑﻪ ﺧﺎﻧﻪ ﺣﮑﻴﻢ ﺍﻟﻴﺎﻫﻮ ﮐﻠﻴﻤﻰ ﻧﻘﻞ ﻣﮑﺎﻥ ﳕﺎﻳﺪ‪ .‬ﺍﻳﻠﻌﺎﺯﺭ‬
‫ﻼ ﲝﻀﻮﺭ ﻃﺎﻫﺮﻩ ﺭﺳﻴﺪﻩ ﻭ ﻣﻔﺘﻮﻥ ﻭ ﳎﺬﻭﺏ ﻧﺎﻣﱪﺩﻩ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﻫﻔﺖ‬ ‫ﻓﺮﺯﻧﺪ ﺣﮑﻴﻢ ﺍﻟﻴﺎﻫﻮ ﻗﺒ ﹼ‬
‫ﺭﻭﺯ ﭘﺲ ﺍﺯ ﺣﺎﺩﺛﻪ ﻣﻀﺮﻭﺏ ﺷﺪﻥ ﻣﻼﹼﺍﺑﺮﺍﻫﻴﻢ ﻧﺎﻣﱪﺩﻩ ‪‬ﺒﻮﺩ ﻳﺎﻓﺖ ﻭ ﺳﺮﺍﳒﺎﻡ ﻃﺎﻫﺮﻩ ﻭ ﺍﺻﺤﺎﺏ‬
‫ﻗﺼﺪ ﻋﺰﳝﺖ ﺑﻪ ﻗﺰﻭﻳﻦ ﳕﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺭﺍﻩ ﺑﺮﺍﺩﺭﺍﻥ ﻃﺎﻫﺮﻩ ﻧﻴﺰ ﳘﺮﺍﻩ ﺷﺪﻧﺪ ﻭ ﺑﺎ ﻬﻧﺎﻳﺖ ﺍﺣﺘﺮﺍﻡ ﻭ‬
‫ﲡﻠﻴﻞ ﻧﺴﺒﺖ ﺑﻪ ﻭﻯ ﺭﻓﺘﺎﺭ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ (٢٢) .‬ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ ﻋﻼﻭﻩ ﺑﺮ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﻧﺴﻮﺍﻥ )‪ (٢٣‬ﻭ‬
‫ﻼﺍﺑﺮﺍﻫﻴﻢ ﳏﻼﹼﺗﻰ‪ ،‬ﺳﻴ‪‬ﺪ‬
‫ﻣﻨﺴﻮﺑﺎﻥ ﻃﺎﻫﺮﻩ ﮔﺮﻭﻫﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﻭ ﺍﺯ ﲨﻠﻪ ﺷﻴﺦ ﺻﺎﱀ ﮐﺮﳝﻰ‪ ،‬ﻣ ﹼ‬
‫ﻼ( ﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ ﳘﺮﺍﻩ‬ ‫ﺍﲪﺪ ﻳﺰﺩﻯ‪ ،‬ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﺑﺎﻳﮑﺎﱏ‪ ،‬ﺳﻴ‪‬ﺪ ﻋﺒﺪﺍﳍﺎﺩﻯ ﻗﺰﻭﻳﲎ ﻭ ﻣﲑﺯﺍ )ﻣ ﹼ‬
‫ﻃﺎﻫﺮﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﻣﺮ ﻓﺮﻣﻮﺩ ﮐﻪ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﺍﺻﺤﺎﺏ ﻋﺮﺏ ﭼﻮﻥ ﺷﻴﺦ ﺳﻠﻄﺎﻥ‬
‫ﮐﺮﺑﻼﺋﻰ‪ ،‬ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﺑﻐﺪﺍﺩﻯ ﻭ ﻓﺮﺯﻧﺪﺵ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺑﻌﺮﺍﻕ ﻋﺮﺏ ﻣﺮﺍﺟﻌﺖ‬
‫ﳕﺎﻳﻨﺪ‪ .‬ﲨﻌﻰ ﺭﺍ ﻧﻴﺰ ﺑﻌﺪﹰﺍ ﺩﺭ ﻗﺰﻭﻳﻦ ﺍﻣﺮ ﺑﻪ ﻣﺮﺍﺟﻌﺖ ﺑﻪ ﻋﺮﺍﻕ ﮐﺮﺩ‪ .‬ﺑﻪ ﺑﺮﺧﻰ ﺍﺯﺍﺻﺤﺎﺏ ﺍﻳﺮﺍﱏ‬
‫ﭼﻮﻥ ﺳﻴ‪‬ﺪ ﳏﻤ‪‬ﺪ ﮔﻠﭙﺎﻳﮕﺎﱏ ﻣﺘﺨﻠﹼﺺ ﺑﻪ ﻃﺎﺋﺮ )ﻭ ﻣﻠﻘﹼﺐ ﺍﺯ ﻟﺴﺎﻥ ﻃﺎﻫﺮﻩ ﺑﻪ ﻓﱴ ﺍﳌﻠﻴﺢ( ﻧﻴﺰ ﺍﻣﺮ‬
‫ﳕﻮﺩ ﮐﻪ ﺑﻪ ﺍﻭﻃﺎﻥ ﺧﻮﻳﺶ ﺑﺮﮔﺮﺩﻧﺪ‪ (٢٤) .‬ﺍﻣ‪‬ﺎ ﭘﺲ ﺍﺯ ﻋﺰﳝﺖ ﻃﺎﻫﺮﻩ ﺍﺯ ﳘﺪﺍﻥ ﺷﻴﺦ ﳏﻤ‪‬ﺪ‬
‫ﺷﺒﻞ ﻭ ﭘﺴﺮﺵ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺣﺪﻭﺩ ﻳﮏ ﻣﺎﻩ ﺩﺭ ﳘﺪﺍﻥ ﻣﺎﻧﺪﻧﺪ ﻭ ﺑﻌﺪﹼﺍ ﺑﺮ ﺧﻼﻑ ﺍﻣﺮ‬
‫ﻃﺎﻫﺮﻩ ﺭﺍﻫﻰ ﻗﺰﻭﻳﻦ ﺷﺪﻧﺪ‪ .‬ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﺍﺻﺤﺎﺏ ﻧﻴﺰ ﺑﺪﺍﻧﺎﻥ ﭘﻴﻮﺳﺘﻨﺪ‪(٢٥) .‬‬
‫ﺯﻳﺮﻧﻮﻳﺲ ﲞﺶ ﻬﻧﻢ‬
‫ﻣﺮﺍﺟﻌﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺍﻳﺮﺍﻥ‬
‫ﱃﺍﻣﺮﺍﷲ )ﺑﻨﻘﻞ ﺍﺯ ﺭﺳﺎﻟﻪ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺑﻐﺪﺍﺩﻯ( ﻫﺰﺍﺭﻭﺩﻭﻳﺴﺖ ﺗﻦ‬ ‫‪ -١‬ﺑﺘﺼﺮﻳﺢ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺍﺯ ﺍﻓﺮﺍﺩ ﻗﺒﻴﻠﻪ ﻣﺬﮐﻮﺭ ﺁﻣﺎﺩﮔﻰ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﻗﻴﺎﻡ ﻭ ﻓﺪﺍﺀ ﺟﺎﻥ ﺩﺭ ﻃﺮﻳﻖ ﺭﲪﻦ ﺍﻋﻼﻥ ﳕﻮﺩﻧﺪ‬
‫)‪ Dawn Breakers‬ﺣﺎﺷﻴﻪ ﺹ ‪ .(٢٧٢‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺍﻳﻦ ﺗﻌﺪﺍﺩ ﺭﺍ ﺩﻭﺍﺯﺩﻩ ﻫﺰﺍﺭ ﺗﻦ‬
‫ﻧﻮﺷﺘﻪ ﺍﺳﺖ ) ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ ﺹ ‪ .(٣١٨‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﻧﻴﺰ ﺑﻨﻘﻞ ﺍﺯ ﺁﻗﺎ ﳏﻤ‪‬ﺪ‬
‫ﻣﺼﻄﻔﻰ ﺩﻭﺍﺯﺩﻩ ﻫﺰﺍﺭ ﻣﻴﻨﻮﻳﺴﺪ)ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ‪ ،‬ﺹ ‪ .(٩٩‬ﺩﺭ ﺭﺳﺎﻟﻪ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﻧﻴﺰ ﺍﻳﻦ‬
‫ﺭﻗﻢ ﺩﻭﺍﺯﺩﻩ ﻫﺰﺍﺭ ﺁﻣﺪﻩ ﺍﺳﺖ )ﺍﻓﻨﺎﻥ‪ ،‬ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ .‬ﺹ ‪ .(٢٦‬ﺑﻨﻈﺮ ﻣﲑﺳﺪ ﮐﻪ ﺭﻗﻢ‬
‫ﺩﻭﺍﺯﺩﻩ ﻫﺰﺍﺭ ﺍﻏﺮﺍﻕ ﺁﻣﻴﺰ ﺑﺎﺷﺪ‪.‬‬
‫‪ -٢‬ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ ‪ .‬ﺻﺺ ‪ ٢٧٤‬ﻭ ‪.٣٠٠‬‬
‫‪ -٣‬ﺍﻓﻨﺎﻥ‪ .‬ﭼﻬﺎﺭﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ .‬ﺹ ‪.٢٧‬‬
‫‪ -٤‬ﮊﻭﺯﻑ ﻓﻴﻠﻴﭗ ﻓﺮﻳﺮ ‪ Joseph Philippe Ferrier‬ﺍﻓﺴﺮ ﻓﺮﺍﻧﺴﻮﻯ ﮐﻪ ﭼﻨﺪ ﺳﺎﻝ ﺩﺭ ﺍﻳﺮﺍﻥ‬
‫ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺍﺭﺗﺶ ﻗﺎﺟﺎﺭ ﺩﺭ ﺯﻣﺎﻥ ﳏﻤ‪‬ﺪ ﺷﺎﻩ ﲰﺖ ﺗﻌﻠﻴﻢ ﺩﺍﺷﺘﻪ ﻭ ﻣﺪ‪‬ﺗﻰ ﻧﻴﺰ ﺑﺎ ﺣﺴﲔ ﺧﺎﻥ‬
‫ﺐ ﻋﻠﯽ‬‫ﺁﺟﻮﺩﺍﻥ ﺑﺎﺷﻰ ﺣﺎﮐﻢ ﻓﺎﺭﺱ ﳘﮑﺎﺭﻯ ﻣﻴﻨﻤﻮﺩﻩ ﺍﺯﻋﻤ‪‬ﺎﻝ ﺣﺎﺝ ﻣﲑﺯﺍ ﺁﻗﺎﺳﻰ ﻭ ﺍﺯ ﲨﻠﻪ ﳏ ‪‬‬
‫ﺧﺎﻥ ﺑﻌﻠﹼﺖ ﺍﻋﻤﺎﻝ ﻣﺴﺘﺒﺪ‪‬ﺍﻧﻪ ﺧﻮﻳﺶ ﺍﻧﺘﻘﺎﺩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ‬
‫ﺑﻪ ﻣﱳ ﺍﻧﮕﻠﻴﺴﻰ ﮐﺘﺎﺏ ﺍﻭ ﲢﺖ ﻋﻨﻮﺍﻥ ‪:‬‬
‫‪Caravan Journey and Wandering in Persia, Afganistan, Turkistan and‬‬
‫‪Baluchestan. London England. 1856.‬‬
‫‪ -٥‬ﺩﻭﺳﺘﻌﻠﯽ ﺧﺎﻥ ﻣﻌﻴ‪‬ﺮ ﺍﳌﻤﺎﻟﮏ ﺩﺭ ﮐﺘﺎﺏ ﺭﺟﺎﻝ ﻋﺼﺮ ﻧﺎﺻﺮﻯ ﺩﺭ ﺧﺼﻮﺹ ﺷﺎﻫﺰﺍﺩﻩ ﻣﺎﻩ‬
‫ﺑﺎﺟﻰ ﺧﺎﱎ ﻣﻴﻨﻮﻳﺴﺪ‪ ":‬ﻭﻯ ﺧﻮﺍﻫﺮ ﺗﲎ ﺷﺎﻫﺰﺍﺩﻩ ﺳﻠﻄﺎﻥ ﺍﲪﺪﻣﲑﺯﺍﻋﻀﺪﺍﻟﺪ‪‬ﻭﻟﻪﻧﻮﻳﺴﻨﺪﻩ ﺗﺎﺭﻳﺦ‬
‫ﺐﻋﻠﯽﺧﺎﻥ ﺑﻮﺩ‪ .‬ﺷﻮﻫﺮﺵ ﺍﺯ ﻣﺎﮐﻮ ﻭ ﺩﺭ ﺣﻠﻘﻪ ﻣﻘﺮ‪‬ﺑﺎﻥ ﺩﺭﮔﺎﻩ ﺳﻠﻄﺎﻥ ﺑﻮﺩ‪.‬‬
‫ﻋﻀﺪﻯ ﻭﳘﺴﺮﳏ ‪‬‬
‫ﺑﺎﻧﻮﻯ ﻣﺰﺑﻮﺭ ﺍﻧﺪﺍﻣﻰ ﺭﻳﺰ ﻭ ﻻﻏﺮ ﻭ ﭼﻬﺮﻩﺍﻯ ﻬﭘﻦ ﻭ ﮔﻨﺪﻡﮔﻮﻥ ﺩﺍﺷﺖ ‪ . . .‬ﺑﺎ ﻭﺟﻮﺩ ﭘﲑﻯ ﺩﺭ‬
‫ﮔﺮﺩﺷﻬﺎ ﻭ ﺳﻔﺮﻫﺎﻯ ﻳﻴﻼﻗﻰ ﻳﺎ ﺩﺭ ﺭﮐﺎﺏ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ ﻭ ﻳﺎ ﳘﺮﺍﻩ ﺳﺮﻭﺭﺍﻟﺪ‪‬ﻭﻟﻪ ﳘﺴﺮ‬
‫ﺷﺎﻫﺰﺍﺩﻩ ﮐﺎﻣﺮﺍﻥ ﻣﲑﺯﺍ ﻧﺎﻳﺐﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺑﭽﺎﻻﮐﻰ ﺑﺮ ﺯﻳﻦ ﻣﻰﻧﺸﺴﺖ ﻭ ﺑﺮ ﭘﺸﺖ ﺍﺳﺐ ﳘﻪ ﺟﺎ‬
‫ﺑﺎ ﺁﻧﺎﻥ ﻣﲑﻓﺖ ‪ . . .‬ﻣﺎﻩ ﺑﺎﺟﻰ ﺧﺎﱎ ﺩﻟﺪﺍﺩﻩ ﻃﺒﻴﻌﺖ ﻭ ﮔﻞ ﻭ ﺳﺒﺰﻩ ﺑﻮﺩ‪ .‬ﮔﻠﻬﺎﺋﻰ ﮐﻪ ﺩﺭ ﺁﻥ‬
‫ﻋﺼﺮ ﺩﺭ ﺍﻳﺮﺍﻥ ﮐﻤﻴﺎﺏ ﻳﺎ ﻧﺎﻳﺎﺏ ﺑﻮﺩ ﺑﻮﺳﻴﻠﻪ ﺑﺎﻏﺒﺎﻧﺎﻥ ﭼﲑﻩ ﺩﺳﺖ ﺩﺭ ﮔﺮﳐﺎﻧﻪ ﻫﺎ ﻭ ﺑﺎﻏﭽﻪﻫﺎﻯ‬
‫ﺧﺎﻧﻪﺍﺵ ﭘﺮﻭﺭﺍﻧﺪﻩ ﻣﻴﺸﺪ ﻭ ﺑﺎﻍ ﻭ ﺍﻃﺎﻗﻬﺎﻳﺶ ﮔﻠﺴﺘﺎﻥ ﺣﻘﻴﻘﻰ ﺑﻮﺩ‪ .‬ﺩﺭ ﺳﻔﺮﻫﺎﻯ ﻳﻴﻼﻗﻰ ﻫﺮ‬
‫ﺭﻭﺯ ﺧﻮﺩ ﺩﺳﺘﻪ ﺍﻯ ﭼﻨﺪ ﮔﻠﻬﺎﻯ ﻭﺣﺸﻰ ﺍﺯ ﮐﻮﻩ ﻭ ﺩﺭ‪‬ﻩ ﻭ ﮐﻨﺎﺭ ﺭﻭﺩ ﻣﻴﭽﻴﺪ ﻭ ﺑﺎ ﺳﻠﻴﻘﻪﺍﻯ‬
‫ﺹ ﺩﺭﻭﻥ ﮔﻠﺪﺍﻬﻧﺎﻯ ﭼﻴﲎ ﻭ ﺑﻠﻮﺭ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺧﻴﻤﻪ ﺧﻮﻳﺶ ﺭﺍ ﺑﺪﺍﻥ ﻣﻰ ﺁﺭﺍﺳﺖ"‪ .‬ﺻﺺ‬ ‫ﺧﺎ ‪‬‬
‫‪.٢٦٤-٢٦٥‬‬
‫‪ -٦‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺁﻗﺎﳏﻤ‪‬ﺪ ﻋﻠﯽ‪‬ﺒﻬﺎﱏ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪ :‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ‬
‫ﺁﺑﺎﺩﻯ ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﺺ ‪.٥٦١-٥٦٧‬‬
‫‪ -٧‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯﺍﺣﻮﺍﻝ ﺁﻗﺎ ﳏﻤ‪‬ﺪﺑﺎﻗﺮ ‪‬ﺒﻬﺎﱏ ﻣﻌﺮﻭﻑ ﺑﻪ ﻭﺣﻴﺪ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐ ﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﺺ ‪.٢٢٠-٢٣٧‬‬
‫‪ -٨‬ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ‪ .‬ﺍﳌﺂﺛﺮ ﻭﺍﻵﺛﺎﺭ‪ .‬ﺹ ‪.١٥٧‬‬
‫‪ -٩‬ﺑﻐﺪﺍﺩﻯ‪ ،‬ﺁﻗﺎﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ‪ .‬ﺭﺳﺎﻟﻪ ) ﺩﺭ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ(‪ .‬ﺻﺺ ‪.٢٩-٣٠‬‬
‫‪ -١٠‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٣١-٣٢‬‬
‫‪ -١١‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﺺ ‪ ٢٧٤-٢٧٥‬ﻭ ‪.٣٠٠-٣٠١‬‬
‫ﺏ ‪ -‬ﺑﻐﺪﺍﺩﻯ ﺁﻗﺎﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ‪ .‬ﺭﺳﺎﻟﻪ )ﺩﺭ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ(‪ .‬ﺻﺺ ‪.٣٢-٣٣‬‬
‫‪ -١٢‬ﺑﻐﺪﺍﺩﻯ ﺁﻗﺎ ﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ‪ .‬ﺭﺳﺎﻟﻪ ) ﺩﺭ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ(‪ .‬ﺹ ‪.٣٤‬‬
‫‪ -١٣‬ﻣﻄﺎﻟﻊ ﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪.٢٦٤-٢٦٥‬‬
 ‫‪ -١٤‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺹ ‪.٣٠١‬‬
‫‪ -١٥‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﺺ ‪ ٢٧٥‬ﻭ ‪.٣٠١‬‬
‫ﺏ‪ -‬ﺑﻐﺪﺍﺩﻯ ﺁﻗﺎﻣﺼﻄﻔﻰ‪ .‬ﺭﺳﺎﻟﻪ ) ﺩﺭ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ(‪ .‬ﺹ ‪.٣٤‬‬
‫‪ -١٦‬ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ .‬ﺗﺎﺭﻳﺦ ﺍﻣﺮﻯ ﳘﺪﺍﻥ )ﺧﻄﹼﻰ(‪.‬‬
‫‪ -١٧‬ﺁﻭﺍﺭﻩ ﮐﻮﺍﮐﺐ ﺍﻟﺪ‪‬ﺭ‪‬ﻳﻪ‪ .‬ﺟﻠﺪ ﳔﺴﺖ ﺹ ‪.١١٨‬‬
‫‪ -١٨‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.١١٧-١١٨‬‬
‫‪ -١٩‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺍﺷﻌﺎﺭ ﺷﺎﻫﺰﺍﺩﻩ ﺯﺑﻴﺪﻩ ﺧﺎﱎ ﻣﺘﺨﻠﹼﺺ ﺑﻪ "ﺟﻬﺎﻥ" ﺭﺟﻮﻉ‬
‫ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺍﻣﲔ‪ .‬ﺍﻋﻴﺎﻥ ﺍﻟﺸ‪‬ﻴﻌﻪ‪ .‬ﺟﻠﺪ ﺷﺸﻢ‪ ،‬ﺹ ‪.٤٣‬‬
‫ﺏ ‪ -‬ﺍﻋﺘﻤﺎﺩ ﺍﻟﺴ‪‬ﻠﻄﻨﻪ‪ .‬ﺧﲑﺍﺕ ﺣﺴﺎﻥ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﺺ ‪.١١-١٤‬‬
‫ﭖ ‪ -‬ﻋﻀﺪﺍﻟﺪ‪‬ﻭﻟﻪ‪ .‬ﺗﺎﺭﻳﺦ ﻋﻀﺪﻯ‪ .‬ﺻﺺ ‪.٣٠-٣٤‬‬
‫ﺕ ‪ -‬ﻟﻐﺖ ﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ ﺫﻳﻞ ﺯﺑﻴﺪﻩ‪.‬‬
‫ﺙ ‪ -‬ﺭﺟﱮ‪ .‬ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ ﻭ ﭘﺎﺭﺳﻰﮔﻮﻯ‪ .‬ﺻﺺ ‪.٦٥-٦٦‬‬
‫ﻼ ﺷﻴﺨﻰ ﺑﻮﺩ ﺑﻪ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺍﳝﺎﻥ‬
‫‪ -٢٠‬ﺷﺎﻫﺰﺍﺩﻩ ﳏﻤ‪‬ﺪ ﺣﺴﲔ ﻣﲑﺯﺍ ﻣﺆﻳ‪‬ﺪﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﻧﻴﺰ ﮐﻪ ﺍﺻ ﹼ‬
‫ﺩﺍﺷﺖ ﻭﻟﮑﻦ ﺍﻭ ﺟﺰ ﺷﺎﻫﺰﺍﺩﻩ ﳏﻤ‪‬ﺪ ﻣﻬﺪﻯ ﻣﲑﺯﺍ ﻣﺆﻳ‪‬ﺪﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺍﺳﺖ‪ .‬ﺷﺎﻫﺰﺍﺩﻩ ﳏﻤ‪‬ﺪ ﺣﺴﲔ‬
‫ﻣﲑﺯﺍ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﭘﺎﺩﺷﺎﻫﻰ ﳏﻤ‪‬ﺪﻋﻠﯽ ﺷﺎﻩ ﻗﺎﺟﺎﺭ ﺑﺮﻳﺎﺳﺖ ﺷﻮﺭﺍﻯ ﺳﻠﻄﻨﺖ ﺭﺳﻴﺪ )ﻓﺎﺿﻞ‬
‫ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﻫﺸﺘﻢ ﻗﺴﻤﺖ ﺍﻭ‪‬ﻝ ﺹ ‪.(٤٢٦‬‬
‫‪ -٢١‬ﺑﻐﺪﺍﺩﻯ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ‪ .‬ﺭﺳﺎﻟﻪ ) ﺩﺭ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ(‪ .‬ﺻﺺ ‪.٣٤-٣٥‬‬
‫‪ -٢٢‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫ﺏ ‪ -‬ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ .‬ﺗﺎﺭﻳﺦ ﺍﻣﺮﻯ ﳘﺪﺍﻥ )ﺧﻄﹼﻰ(‪.‬‬
‫‪ -٢٣‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﻧﺴﻮﺍﻥ ﺍﺯ ﳘﺮﺍﻫﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺯ ﲨﻠﻪ ﴰﺲ ﺍﻟﻀ‪‬ﺤﻰ‬
‫)ﺧﻮﺭﺷﻴﺪ ﺑﻴﮕﻢ(ﻭﻣﺎﺩﺭ ﻭ ﺧﻮﺍﻫﺮ ﺟﻨﺎﺏ ﺑﺎﺏ ﺍﻟﺒﺎﺏ ﻣﻴﺪﺍﻧﺪ )ﺹ ‪.(٣٥٠‬‬
 ‫‪ -٢٤‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊ ﺍﻻﻧﻮﺍﺭ‪ .‬ﺹ ‪.٢٦٥‬‬
‫ﺏ ‪ -‬ﺑﻐﺪﺍﺩﻯ ﺁﻗﺎﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ‪.‬ﺭﺳﺎﻟﻪ)ﺩﺭ ﭼﻬﺎﺭﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ(‪ .‬ﺹ‪.٣٥‬‬
‫‪ -٢٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪ .٣٥‬ﺁﻗﺎﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺁﻧﺎﻥ ﺭﺍ ﻋﺒﺎﺭﺕ ﺍﺯ ﺩﺭﻭﻳﺶ ﻣﮑﹼﻮﺋﻰ ﻭ ﺩﺍﻣﺎﺩﺵ‬
‫ﺻﺎﱀ ﻭ ﭘﺴﺮﺵ ﺟﻮﺍﺩ‪ ،‬ﻋﺒﺪﺍﳍﺎﺩﻯ ﺯﻫﲑﺍﻭﻯ‪ ،‬ﺣﺴﻦ ﺣﻼﻭﻯ ﻭ ﺳﻌﻴﺪ ﺟﺒ‪‬ﺎﻭﻯ ﻣﻴﺪﺍﻧﺪ‪.‬‬
‫ﲞﺶ ﺩﻫﻢ‬
‫ﻭﺭﻭﺩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻗﺰﻭﻳﻦ‬
‫ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎ ﺭﻭﺕ‪ ،‬ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﺣﺴﲔ ﳘﺪﺍﱏ ﻭ ﭘﺮﻭﻓﺴﻮﺭ ﺑﺮﺍﻭﻥ ﻣﻴﻨﻮﻳﺴﻨﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺧﻴﺎﻝ‬
‫ﺩﺍﺷﺖ ﺑﻪ ﻃﻬﺮﺍﻥ ﺭﻭﺩ ﻭ ﺑﺎ ﳏﻤ‪‬ﺪ ﺷﺎﻩ ﺩﺭ ﺧﺼﻮﺹ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﺬﺍﮐﺮﻩ ﻭ ﺍﻭ ﺭﺍ ﻫﺪﺍﻳﺖ ﳕﺎﻳﺪ‪.‬‬
‫ﻭﻟﮑﻦ ﭘﺪﺭﺵ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺻﺎﱀ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﺗﺼﻤﻴﻢ ﺁﮔﺎﻩ ﮔﺸﺘﻪ ﺑﻮﺩ ﺍﺯ ﻃﺮﻳﻖ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﺮﺍﻯ‬
‫ﳘﺮﺍﻫﻰ ﻃﺎﻫﺮﻩ ﺑﻪ ﻗﺰﻭﻳﻦ ﻓﺮﺳﺘﺎﺩﻩ ﺑﻮﺩ ﭘﻴﻐﺎﻡ ﺩﺍﺩ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﺧﻴﺎﻝ ﻣﻨﺼﺮﻑ ﺷﻮﺩ‪ (١).‬ﻃﺎﻫﺮﻩ‬
‫ﺑﻌﺪ ﺍﺯ ﻭﺭﻭﺭﺩ ﺑﻪ ﻗﺰﻭﻳﻦ ﮐﻪ ﺗﻘﺮﻳﺒﹰﺎ ﺣﺪﻭﺩ ﺩﻭ ﻣﺎﻩ ﭘﺲ ﺍﺯﻋﺒﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺯ ﺣﻮﺍﻟﯽ ﺁﻥ ﺷﻬﺮ‬
‫ﻭ ﺍﻗﺎﻣﺖ ﮐﻮﺗﺎﻩ ﻣﺪ‪‬ﺕ ﺣﻀﺮﺗﺸﺎﻥ ﺩﺭ ﻗﺮﻳﻪ ﺳﻴﺎﻩ ﺩﻫﺎﻥ ﺑﻮﺩ‪ ،‬ﻳﮑﺴﺮ ﲞﺎﻧﻪ ﭘﺪﺭ ﺭﻓﺖ‪ .‬ﺍﺻﺤﺎﺏ‬
‫ﺍﺯ ﺳﻮﺍﺭﻩ ﻭ ﭘﻴﺎﺩﻩ ﺩﺭ ﮐﺎﺭﻭﺍﻧﺴﺮﺍﺋﻰ ﺍﻗﺎﻣﺖ ﳕﻮﺩﻧﺪ‪(٢).‬ﺍﺯ ﻗﺮﺍﺋﻦ ﺑﺮ ﻣﻴﺂﻳﺪ ﮐﻪ ﺑﺮﺧﻰ ﺍﺯ ﺍﺻﺤﺎﺏ‬
‫ﺑﻌﺪﹰﺍ ﺩﺭ ﺍﻣﺎﮐﻦ ﺧﺼﻮﺻﻰ ﺳﺎﮐﻦ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﻭ ﭘﺴﺮﺵ ﺁﻗﺎﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ‬
‫ﺩﺭ ﺧﺎﻧﻪ ﺍﻯ ﻧﺰﺩﻳﮏ ﺑﻴﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻘ ‪‬ﺮ ﮔﺰﻳﺪﻩ ﺍﻧﺪ‪ (٣).‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺩﺭ ﺧﺼﻮﺹ ﳔﺴﺘﲔ‬
‫ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﻃﺎﻫﺮﻩ ﺩﺭ ﻗﺰﻭﻳﻦ ﭘﺲ ﺍﺯ ﻣﺮﺍﺟﻌﺖ ﺍﺯ ﻋﺮﺍﻕ ﻣﻴﻨﻮﻳﺴﺪ‪" :‬ﻣﻼّﳏﻤ‪‬ﺪ ﺷﻮﻫﺮ ﺣﻀﺮﺕ‬
‫ﻃﺎﻫﺮﻩ ﮐﻪ ﭘﺴﺮ ﻣﻼﹼﺗﻘﻰ ﺑﻮﺩ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻌﺪ ﺍﺯ ﭘﺪﺭ ﻭ ﻋﻤﻮﻳﺶ ﺗﻮﺍﻧﺎﺗﺮﻳﻦ ﻋﻠﻤﺎﻯ ﺍﻳﺮﺍﻥ ﻣﻴﺸﻤﺮﺩ‬
‫ﭼﻮﻥ ﺍﺯ ﻭﺭﻭﺩ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﮐﻪ ﺩﺧﺘﺮ ﻋ ‪‬ﻢ ﻭ ﺯﻭﺟﻪ ﺍﺵ ﺑﻮﺩ ﺑﻪ ﻗﺰﻭﻳﻦ ﺧﱪ ﻳﺎﻓﺖ ﺑﻪ ﻣﺸﺎ ٌﺭ‬
‫ﺍﻟﻴﻬﺎ ﭘﻴﻐﺎﻡ ﻓﺮﺳﺘﺎﺩ ﮐﻪ ﺍﺯ ﻣﻨﺰﻝ ﭘﺪﺭ ﺑﻪ ﻣﻨﺰﻝ ﺷﻮﻫﺮ ﺍﻧﺘﻘﺎﻝ ﮐﻨﻴﺪ‪ .‬ﻭﺍﺳﻄﻪ ﺍﻳﻦ ﭘﻴﻐﺎﻡ ﭼﻨﺪ ﻧﻔﺮ ﺍﺯ‬
‫ﻧﺴﻮﺍﻥ ﺑﻮﺩﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺩﺭ ﺟﻮﺍﺏ ﭘﻴﻐﺎﻡ ﻣﻼﹼﳏﻤ‪‬ﺪ ﭼﻨﲔ ﻓﺮﻣﻮﺩ‪ .‬ﺍﺯ ﻗﻮﻝ ﻣﻦ ﺑﺂﻥ ﻧﺎﺩﺍﻥ‬
‫ﰉ ﺷﻌﻮﺭ ﺑﮕﻮﺋﻴﺪ ﮐﻪ ﺍﮔﺮ ﺩﺭ ﺍﺩ‪‬ﻋﺎﻯ ﻗﺮﺍﺑﺖ ﻭ ﺧﻮﻳﺸﺎﻭﻧﺪﻯ ﺑﺎﻣﻦ ﺭﺍﻩ ﺻﺪﺍﻗﺖ ﻣﻰ ﭘﻴﻤﻮﺩﻯ ﻭ‬
‫ﻋﻼﻗﻪ ﻗﻠﱮ ﻭﺍﻗﻌﻰ ﺩﺍﺷﱴ ﺩﺭ ﺍﻳﻦ ﻣﺪ‪‬ﺕ ﮐﻪ ﻣﻦ ﺩﺭ ﮐﺮﺑﻼ ﺑﻮﺩﻡ ﻻﺍﻗ ﹼﻞ ﺑﺪﻳﺪﻥ ﻣﻦ ﻣﻰ ﺁﻣﺪﻯ ﻭ‬
‫ﺩﺭ ﺣﲔ ﻣﺴﺎﻓﺮﺕ ﺍﺯ ﮐﺮﺑﻼﺑﻪﺍﻳﺮﺍﻥ ﺑﺎ ﻣﻦ ﳘﺮﺍﻩ ﻣﻴﺸﺪﻯ‪ .‬ﭘﻴﺎﺩﻩ ﺭﺍﻩ ﻣﻰ ﭘﻴﻤﻮﺩﻯ ﻭ ﺑﺎ ﮐﻤﺎﻝ‬
‫ﺻﻤﻴﻤﻴ‪‬ﺖ ﮐﺠﺎﻭﻩ ﻣﺮﺍ ﳏﺎﻓﻈﺖ ﻣﻴﮑﺮﺩﻯ ﻭ ﲤﺎﻡ ﺭﺍﻩ ﺭﺍ ﲞﺪﻣﺖ ﻣﻦ ﻣﻴﭙﺮﺩﺍﺧﱴ‪ .‬ﺁﻥ ﻭﻗﺖ ﭼﻮﻥ‬
‫ﺻﻤﻴﻤﻴ‪‬ﺖ ﺗﻮﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣﻴﻨﻤﻮﺩﻡ ﺍﺯ ﺧﻮﺍﺏ ﻏﻔﻠﺖ ﺑﻴﺪﺍﺭﺕ ﻣﻴﺴﺎﺧﺘﻢ ﻭ ﺣﻘﻴﻘﺖ ﺍﻣﺮﺍﳍﻰ ﺭﺍ‬
‫ﺑﺮﺍﻯ ﺗﻮ ﺷﺮﺡ ﻣﻴﺪﺍﺩﻡ‪ .‬ﺣﺎﻝ ﮐﻪ ﭼﻨﲔ ﻧﮑﺮﺩﻯ ﻭ ﻣﺪ‪‬ﺕ ﺳﻪ ﺳﺎﻝ ﻣﻴﮕﺬﺭﺩ ﮐﻪ ﺍﺯ ﻫﻢ ﺟﺪﺍ‬
‫ﻫﺴﺘﻴﻢ ‪‬ﺘﺮ ﺁﻧﺴﺖ ﮐﻪ ﺍﻳﻦ ﻣﻔﺎﺭﻗﺖ ﺍﺑﺪﻯ ﺑﺎﺷﺪ‪ .‬ﻳﻌﲎ ﻧﻪ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﻭ ﻧﻪ ﺩﺭ ﺟﻬﺎﻥ ﺩﻳﮕﺮﻯ‬
‫ﺑﺮﺍﻯ ﻣﺎ ﻣﻼﻗﺎﺕ ﻭ ﺍﺟﺘﻤﺎﻉ ﻣﻴﺴ‪‬ﺮ ﻧﺸﻮﺩ‪ .‬ﺁﺭﻯ ﺟﺪﺍﺋﻰ ﻣﺎ ﺍﺑﺪﻯ ﻭ ﻣﻔﺎﺭﻗﺖ ﻣﺎ ﺩﺍﺋﻤﻰ ﺍﺳﺖ‪.‬‬
‫ﻣﻦ ﺍﺯ ﺗﻮ ﭼﺸﻢ ﭘﻮﺷﻴﺪﻡ ﻭ ﺩﻳﮕﺮ ﻣﻮﺭﺩ ﺍﻋﺘﻨﺎﺀ ﳔﻮﺍﻫﻰ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺟﻮﺍﺏ ﮐﻪ ﺑﺎ ﻬﻧﺎﻳﺖ ﺷﺪ‪‬ﺕ ﻭ‬
‫ﻼ ﺗﻘﻰ ﺭﺍ ﺑﺮﺁﺷﻔﺘﻪ ﺳﺎﺧﺖ‬ ‫ﻼ ﳏﻤ‪‬ﺪ ﺭﺍ ‪‬ﻴﺠﺎﻥ ﺁﻭﺭﺩ ﻭ ﲝﺪ‪‬ﻯ ﻣ ﹼ‬ ‫ﺳﺨﱴ ﺍﺩﺍﺀ ﺷﺪﻩ ﺑﻮﺩ ﭼﻨﺎﻥ ﻣ ﹼ‬
‫ﮐﻪ ﰉ ﳏﺎﺑﺎ ﻃﺎﻫﺮﻩ ﺭﺍ ﮐﺎﻓﺮ ﺧﻮﺍﻧﺪﻧﺪ‪ .‬ﺍﻳﻦ ﭘﺪﺭ ﻭ ﭘﺴﺮ ﭘﻴﻮﺳﺘﻪ ﻣﻴﮑﻮﺷﻴﺪﻧﺪ ﮐﻪ ﺍﺯ ﺟﺎﻩ ﻭ ﻣﻘﺎﻡ‬
‫ﻃﺎﻫﺮﻩ ﺑﮑﺎﻫﻨﺪ ﻭ ﺩﺭ ﺷﻬﺮﺕ ﻭ ﺑﺰﺭﮔﻮﺍﺭﻯ ﺍﻭ ﺭﺧﻨﻪﺍﻯ ﺍﳚﺎﺩ ﮐﻨﻨﺪ‪ .‬ﻃﺎﻫﺮﻩ ﻧﻴﺰ ﺑﺎ ﮐﻤﺎﻝ‬
‫ﺷﺠﺎﻋﺖ ﺍﺯ ﺧﻮﺩ ﺩﻓﺎﻉ ﻣﻰﮐﺮﺩ ﻭ ﻧﻘﺎﻳﺺ ﺁﻥ ﭘﺪﺭ ﻭ ﭘﺴﺮ ﺭﺍ ﻳﮑﺎﻳﮏ ﻣﻌﻠﻮﻡ ﻭ ﻣﱪﻫﻦ‬
‫ﻼ ﺗﻘﻰ ﻭ ﻋﻤﻮﻯ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺑﻮﺩ ﻣﺮﺩﻯ ﻋﺎﻗﻞ ﻭ‬ ‫ﻼ ﺻﺎﱀ ﮐﻪ ﺑﺮﺍﺩﺭ ﻣ ﹼ‬‫ﻣﻰﺳﺎﺧﺖ‪ .‬ﭘﺪﺭ ﻃﺎﻫﺮﻩ ﻣ ﹼ‬
‫ﺩﺍﻧﺎ ﻭ ﰉﺳﺮ ﻭ ﺻﺪﺍ ﺑﻮﺩ‪ .‬ﺧﻴﻠﯽ ﮐﻮﺷﺶ ﮐﺮﺩ ﮐﻪ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧﺪ ﺍﻳﻦ ﻧﻘﺎﺭ ﺭﺍ ﺑﺮﻃﺮﻑ ﮐﻨﺪ ﻭﻟﯽ‬
‫ﲟﻘﺼﻮﺩ ﻧﺮﺳﻴﺪ ﻭ ﻣﮑﺎﺑﺮﻩ ﳘﭽﻨﺎﻥ ﺑﲔ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﻭ ﻋﻤﻮ ﻭ ﻋﻤﻮﺯﺍﺩﻩﺍﺵ ﺟﺮﻳﺎﻥ ﺩﺍﺷﺖ‪".‬‬
‫)‪ (٤‬ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ ﻋﻤﻮﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )ﻣﻼﹼﺗﻘﻰ( ﺩﺭ ﺣﻀﻮﺭ ﺍﻭ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺟﺴﺎﺭﺕ‬
‫ﮐﺮﺩﻩ ﻭ ﭼﻨﺪ ﺿﺮﺑﻪ ﻧﻴﺰ ﺑﻪ ﻃﺎﻫﺮﻩ ﺯﺩﻩ ﺍﺳﺖ‪ (٥).‬ﻋﻠﹼﺖ ﺧﺼﻮﻣﺖ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ ﻭ‬
‫ﭘﺴﺮﺵ ﻣﻼﹼﳏﻤ‪‬ﺪ ﻣﻌﻠﻮﻡ ﺑﻮﺩ‪ .‬ﻃﺎﻫﺮﻩ ﺷﻴﺨﻰ ﺍﺯ ﻗﺰﻭﻳﻦ ﺭﻓﺘﻪ ﺑﻮﺩ ﻭ ﺣﺎﻝ ﺑﺎﰉ ﺑﺮﮔﺸﺘﻪ ﺑﻮﺩ‪ .‬ﻫﺮ‬
‫ﺩﻭ ﻣﺮﺍﻡ ﺑﺮﺍﻯ ﭘﺪﺭ ﻭﭘﺴﺮ ﮐﻔﺮ ﳏﺾ ﺑﻮﺩ‪ .‬ﻃﺎﻫﺮﻩ ﻣﻨﻈﹼﻤﹰﺎ ﺩﺭ ﺧﺎﻧﻪ ﺑﺮﺍﺩﺭ ﺧﻮﺩ ﺑﺎ ﻧﺴﻮﺍﻥ ﺍﺯ‬
‫ﺑﺰﺭﮔﺎﻥ ﺷﻬﺮ ﻣﻼﻗﺎﺕ ﻭ ﺍﻣﺮ ﺑﺪﻳﻊ ﺭﺍ ﺑﺪﺍﻧﺎﻥ ﺍﺑﻼﻍ ﻣﻰﳕﻮﺩ‪ (٦).‬ﺍﻧﺪﮎ ﺍﻧﺪﮎ ‪‬ﻤ‪‬ﺖ ﺁﻥ ﺟﻨﺎﺏ‬
‫ﻭ ﺩﻳﮕﺮ ﺍﺻﺤﺎﺏ ﻧﻔﻮﺱ ﺗﺎﺯﻩﺍﻯ ﺩﺭ ﻇ ﹼﻞ ﺍﻣﺮ ﺟﺪﻳﺪ ﺩﺭ ﺁﻣﺪﻧﺪ‪ .‬ﻭﻟﻮﻟﻪ ﺩﺭ ﺷﻬﺮ ﺍﻓﺘﺎﺩ‪ .‬ﳘﻪ ﺟﺎ‬
‫ﻼﳏﻤ‪‬ﺪﺻﺎﱀ ﺑﻮﺩ ﮐﻪ ﺑﺸﺎﺭﺕ ﺑﻈﻬﻮﺭ ﺟﺪﻳﺪ ﻣﻰﻓﺮﻣﻮﺩ‪.‬‬ ‫ﺫﮐﺮ ﺯﺭ‪‬ﻳﻦ ﺗﺎﺝ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺩﺧﺘﺮ ﺣﺎﺝ ﻣ ﹼ‬
‫ﻃﺎﻫﺮﻩ ﺑﺮﺍﻯ ﺍﺻﺤﺎﺏ ﺍﺣﺴﺎﺱ ﺧﻄﺮ ﻣﻰﳕﻮﺩ ﻟﺬﺍ ﺩﺳﺘﻮﺭ ﻓﺮﻣﻮﺩ ﮐﻪ ﺍﺻﺤﺎﺏ ﻭﺍﺭﺩ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﻪ‬
‫ﺍﻭﻃﺎﻥ ﺧﻮﺩ ﻣﺮﺍﺟﻌﺖ ﳕﺎﻳﻨﺪ‪ .‬ﻟﺬﺍ ﲨﻌﻰ ﻋﺰﳝﺖ ﮐﺮﺩﻩ ﻭ ﺑﻪ ﺍﻭﻃﺎﻥ ﺧﻮﺩ ﺑﺮﮔﺸﺘﻨﺪ‪ .‬ﻃﺎﻫﺮﻩ‬
‫ﺩﺭﺁﻏﺎﺯ ﻫﺮ ﺭﻭﺯ ﺳﺮﻯ ﺑﻪ ﺑﻴﺖ ﺷﻴﺦ ﳏﻤ‪‬ﺪ ﺷﺒﻞ ﻣﻰﺯﺩ ﻭ ﺳﺎﻋﱴ ﺗﻮﹼﻗﻒ ﻣﻰﳕﻮﺩ‪ .‬ﻏﺎﻟﺒﹰﺎ ﭼﻨﺪ ﺗﻦ‬
‫ﺍﺯ ﻧﺴﻮﺍﻥ ﻭ ﻧﻴﺰ ﺷﺎﮔﺮﺩﺍﻥ ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﻈﺎﻫﺮ ﺑﺮﺍﻯ ﻣﺮﺍﻗﺒﺖ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﲟﻨﻈﻮﺭ ﺟﺎﺳﻮﺳﻰ ﳘﺮﺍﻩ‬
‫ﻭﻯ ﺑﻮﺩﻧﺪ‪ .‬ﺑﻌﺪﹰﺍ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﭘﺴﺮ ﺷﺒﻞ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﺩﻩ ﺳﺎﻝ ﺩﺍﺷﺖ ﻭﺍﺳﻄﻪ ﳐﺎﺑﺮﻩ‬
‫ﻃﺎﻫﺮﻩ ﺑﺎ ﻧﺎﻣﱪﺩﻩ )ﺷﺒﻞ( ﺑﻮﺩ‪ .‬ﺷﺒﻞ ﻭ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﻳﮏ ﻣﺎﻩ ﺩﺭ ﻗﺰﻭﻳﻦ ﻣﺎﻧﺪﻧﺪ‪ .‬ﺭﻭﺯﻯ‬
‫ﻃﺎﻫﺮﻩ ﺑﻪ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﮔﻔﺖ ﮐﻪ ﺑﻪ ﺍﺻﺤﺎﺏ ﺑﺎﻗﻴﻤﺎﻧﺪﻩ ﺍﺑﻼﻍ ﳕﺎﻳﺪ ﮐﻪ ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ‬
‫ﻗﺰﻭﻳﻦ ﺭﺍ ﺗﺮﮎ ﳕﻮﺩﻩ ﻋﺎﺯﻡ ﺍﺭﺽ ﻣﻘﺪ‪‬ﺱ ﻃﻬﺮﺍﻥ ﺷﻮﻧﺪ‪ .‬ﻣﻔﺎﺩ ﻧﻮﺷﺘﻪ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻣﺼﻄﻔﻰ ﺩﺭ ﺍﻳﻦ‬
‫ﺧﺼﻮﺹ ﭼﻨﲔ ﺍﺳﺖ‪ ..." :‬ﻳﮏ ﺭﻭﺯ ﺩﺭ ﻭﻗﺖ ﺗﺸﺮ‪‬ﻑ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﻪ ﺍﺣﺒ‪‬ﺎ ﺑﮕﻮﱘ ﺍﺯ‬
‫ﻗﺰﻭﻳﻦ ﺧﺎﺭﺝ ﺷﺪﻩ ﺑﻪ ﻃﻬﺮﺍﻥ ﮐﻪ ﳏ ﹼﻞ ﲡﻠﹼﻰ ﺍﺳﺮﺍﺭ ﻇﻬﻮﺭ ﺍﳍﻰ ﺍﺳﺖ ﺗﻮﺟ‪‬ﻪ ﳕﺎﻳﻨﺪ‪ .‬ﺭﻭﺯ ﺩﻭﻡ ﮐﻪ‬
‫ﻣﺸﺮ‪‬ﻑ ﺷﺪﻡ ﻓﺮﻣﻮﺩﻧﺪ ﺑﻪ ﭘﺪﺭﺕ ﺍﺑﻼﻍ ﮐﺮﺩﻯ؟ ﻋﺮﺽ ﮐﺮﺩﻡ ﻓﺮﻣﺎﻳﺶ ﴰﺎ ﺭﺍ ﺍﺑﻼﻍ ﮐﺮﺩﻡ‬
‫ﻭﻟﻴﮑﻦ ﻃﻬﺮﺍﻥ ﺭﺍ ﺑﻪ ﻣﻘﺎﻡ ﻃﺎﻫﺮ ﻭ ﻣﻘﺪ‪‬ﺱ ﺗﺄﻭﻳﻞ ﮐﺮﺩﻧﺪ‪ .‬ﻓﺮﻣﻮﺩﻧﺪ ﺧﻴﻠﯽ ﺧﻮﺏ ﺑﺮﻭ ﻭ ﺑﻪ ﺁﻬﻧﺎ‬
‫ﺑﮕﻮ ﺑﻘﺼﺪ ﻗﻢ ﻋﺰﳝﺖ ﳕﺎﻳﻨﺪ‪ .‬ﺩﺳﺘﻮﺭ ﺛﺎﱏ ﺭﺍ ﮐﻪ ﺑﻪ ﺁﻬﻧﺎ ﺍﺑﻼﻍ ﮐﺮﺩﻡ ﮔﻔﺘﻨﺪ ﻣﻘﺼﻮﺩ ﺣﻀﺮﺕ‬
‫ﻃﺎﻫﺮﻩ ﺍﺯ ﻋﺰﳝﺖ ﺑﻪ ﻗﻢ ﻗﻴﺎﻡ ﺑﺮ ﻧﺼﺮﺕ ﺍﻣﺮ ﺍﳍﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﻳﻮﻡ ﺛﺎﻟﺚ ﮐﻪ ﺯﻳﺎﺭﺗﺸﺎﻥ ﮐﺮﺩﻡ ﺍﺯ‬
‫ﻣﻦ ﭘﺮﺳﻴﺪﻧﺪ ﺁﻳﺎ ﭘﻴﺎﻡ ﻣﻦ ﺭﺍ ﺑﻪ ﺁﻥ ﲨﺎﻋﺖ ﺍﺑﻼﻍ ﮐﺮﺩﻯ؟ ﻋﺮﺽ ﮐﺮﺩﻡ ﺑﻠﯽ ﻭﻟﮑﻦ ﻋﺮﺽ‬
‫ﻣﻰﮐﻨﻨﺪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﻮﺟ‪‬ﻪ ﺍﺣﺒ‪‬ﺎﺀ ﺑﻪ ﻗﻢ ﻗﻴﺎﻡ ﲞﺪﻣﺖ ﺍﻣﺮ ﺍﳍﻰ ﺍﺳﺖ‪ .‬ﺗﺒﺴ‪‬ﻢ ﻓﺮﻣﻮﺩﻩ ﻓﺮﻣﻮﺩﻧﺪ ﺑﺮﻭ‬
‫ﺑﻪ ﺁﻬﻧﺎ ﺑﮕﻮ ﻋﺎﺯﻡ ﻣﺸﻬﺪ ﻣﻘﺪ‪‬ﺱ ﺩﺭ ﺧﺮﺍﺳﺎﻥ ﺷﻮﻧﺪ‪ .‬ﻣﺮﺍﺟﻌﺖ ﮐﺮﺩﻩ ﺑﻪ ﺁﻬﻧﺎ ﮔﻔﺘﻢ ﺣﻀﺮﺕ‬
‫ﻃﺎﻫﺮﻩ ﻓﺮﻣﻮﺩﻧﺪ ﺑﻪ ﻣﺸﻬﺪ ﺑﺮﻭﻳﺪ‪ .‬ﮔﻔﺘﻨﺪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﻣﺸﻬﺪ ﻭﺻﻮﻝ ﺑﻪ ﻣﻘﺎﻡ ﻣﺸﻬﺪ‬
‫ﻧﻔﺲ ﺭﲪﺎﱏ ﺍﺳﺖ ﮐﻪ ﳏ ﹼﻞ ﺷﻬﻮﺩ ﻧﻔﻮﺱ ﺯﮐﻴ‪‬ﻪ ﺍﺳﺖ‪ .‬ﺭﻭﺯ ﭼﻬﺎﺭﻡ ﻣﺸﺮ‪‬ﻑ ﺷﺪﻡ ﻓﺮﻣﻮﺩﻧﺪ ﺁﻳﺎ‬
‫ﺑﻪ ﻭﺍﻟﺪ ﻭ ﳘﺮﺍﻫﺎﻥ ﭘﻴﺎﻡ ﻣﻦ ﺭﺍ ﺍﺑﻼﻍ ﮐﺮﺩﻯ؟ ﻋﺮﺽ ﮐﺮﺩﻡ ﺑﻠﯽ ﻭﻟﮑﻦ ﻣﻰﮔﻮﻳﻨﺪ ﻣﻘﺼﻮﺩ ﴰﺎ ﺍﺯ‬
‫ﺗﻮﺟ‪‬ﻪ ﺁﻧﺎﻥ ﺑﻪ ﻣﺸﻬﺪ ﻭﺻﻮﻝ ﺑﻪ ﻣﺸﻬﺪ ﻣﻠﮑﻮﺗﻰ ﻭ ﻣﺸﺎﻫﺪ ﻧﻔﻮﺱ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺣﺮﻑ ﻣﺘﻐﻴ‪‬ﺮ‬
‫ﺷﺪﻩ ﻭ ﺑﻪ ﺍﻳﻦ ﻋﺒﺪ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺑﻪ ﺁﻬﻧﺎ ﺑﮕﻮﱘ ﲨﻴﻊ ﺍﺯ ﻗﺰﻭﻳﻦ ﺧﺎﺭﺝ ﺷﻮﻳﺪ ﺯﻳﺮﺍ ﺍﺗ‪‬ﻔﺎﻕ ﻋﻈﻴﻤﻰ‬
‫ﺩﺭ ﻗﺰﻭﻳﻦ ﺭﻭﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﮐﻪ ﺍﺯ ﺣﺪﻭﺙ ﺁﻥ ﻭﺍﻗﻌﻪ ﻗﺰﻭﻳﻦ ﺑﻪ ﻟﺮﺯﻩ ﺧﻮﺍﻫﺪ ﺍﻓﺘﺎﺩ ﻭ ﺧﻮﻥ ﴰﺎ‬
‫ﳘﻪ ﺭﳜﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ...‬ﳘﺎﻧﺮﻭﺯ ﻣﺎ ﺑﺎﺗ‪‬ﻔﺎﻕ ﺷﻴﺦ ﺳﻠﻄﺎﻥ ﻋﺎﺯﻡ ﻃﻬﺮﺍﻥ ﺷﺪﱘ‪ ...‬ﺑﻌﺪ ﺍﺯ ﭘﺎﻧﺰﺩﻩ‬
‫ﻼ ﺗﻘﻰ ﺭﺋﻴﺲ ﻋﻠﻤﺎﻯ ﻗﺰﻭﻳﻦ ﭘﻴﺶ ﺁﻣﺪ‪(٧) ".‬‬ ‫ﺭﻭﺯ ﻗﻀﻴ‪‬ﻪ ﻗﺘﻞ ﺣﺎﺝ ﻣ ﹼ‬
‫ﭘﻴﺶ ﺍﺯ ﺑﻴﺎﻥ ﭼﮕﻮﻧﮕﻰ ﻗﺘﻞ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺗﻘﻰ ﺑﺮﻏﺎﱏ ﻋﻤﻮﻯ ﻃﺎﻫﺮﻩ ﲜﺎﺳﺖ ﮐﻪ ﺑﻪﺑﺮﺭﺳﻰ ﻋﻠﻞ ﻭ‬
‫ﻼ ﮔﻔﺘﻴﻢ ﮐﻪ ﻋﻤﻮﻯ ﻃﺎﻫﺮﻩ ﺑﺎ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ‬ ‫ﻋﻮﺍﻣﻞ ﺍﻳﻦ ﺣﺎﺩﺛﻪ ﭘﺮﺩﺍﺯﱘ‪ .‬ﻗﺒ ﹰ‬
‫ﻣﺒﺎﺣﺜﺎﺕ ﺑﺴﻴﺎﺭ ﮐﺮﺩ ﻭ ﺍﻭ ﺭﺍ ﺗﮑﻔﲑ ﳕﻮﺩ‪ .‬ﺷﻴﺦ ﺍﺣﺴﺎﺋﻰ ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺍﺯ ﭘﻴﺶ ﺁﻣﺪ ﻧﻪ ﺍﺻﻮﻟﯽ‬
‫ﺑﻮﺩ ﻭ ﻧﻪ ﺍﺧﺒﺎﺭﻯ ﺑﻞ ﺑﺎﻋﺘﺒﺎﺭﻯ ﲨﻊ ﻣﻴﺎﻥ ﺩﻭ ﻣﮑﺘﺐ ﳕﻮﺩ‪ .‬ﺩﺭ ﻋﺮﻓﺎﻥ ﻭ ﺗﺼﻮ‪‬ﻑ ﻧﻴﺰ ﺑﺎﺻﻄﻼﺡ‬
‫ﲨﻊ ﻣﻴﺎﻥ ﻃﺮﻳﻘﺖ ﻭ ﺷﺮﻳﻌﺖ ﳕﻮﺩﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ﺑﺎﺏ ﺍﺻﻮﻝ ﺩﻳﻦ ﻧﻴﺰ ﻧﻈﺮﻳ‪‬ﺎﺕ ﺗﺎﺯﻩﺍﻯ ﺩﺍﺷﺖ ﻭ ﺑﺎ‬
‫ﺁﻧﮑﻪ ﺍﺻﻮﻝ ﺣﮑﻤﺖ ﻭ ﺗﻘﻴ‪‬ﻪ ﺭﺍ ﺑﻨﻬﺎﻳﺖ ﺩﺭﺟﻪ ﺭﻋﺎﻳﺖ ﻣﻰﳕﻮﺩ ﺩﺭ ﺧﺼﻮﺹ ﻗﻴﺎﻣﺖ ﻭ ﻣﻌﺎﺩ ﻭ‬
‫ﻣﻌﺮﺍﺝ ﻭ ﻏﻴﺒﺖ ﺣﻀﺮﺕ ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﻣﻄﺎﻟﱮ ﺭﺍ ﺍﻇﻬﺎﺭ ﻣﻰﻓﺮﻣﻮﺩ ﮐﻪ ﺑﺎ ﻋﻘﺎﻳﺪ ﻋﻠﻤﺎﺀ ﻣﺒﺎﻳﻨﺖ‬
‫ﺩﺍﺷﺖ‪ .‬ﺗﻮﺿﻴﺢ ﻭﻯ ﺩﺭ ﺑﺎﺏ ﻗﺎﻟﺐ ﻣﺜﺎﻟﯽ ﻭ ﻳﺎ ﻫﻮﺭﻗﻠﻴﺎ )‪ (٨‬ﻋﻠﹼﺖ ﺍﺻﻠﯽ ﺗﮑﻔﲑﺵ ﻭﺳﻴﻠﻪ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ ﻭ ﻫﻮﺍﺧﻮﺍﻫﺎﻥ ﺍﺻﻮﻟﯽ ﻭﻯ ﻭ ﺍﺳﺎﺳﹰﺎ ﺩﴰﻨﺎﻥ ﺷﻴﺦ ﺍﺣﺴﺎﺋﻰ ﺑﻮﺩ‪ .‬ﺯﻳﺮﺍ ﺁﻧﺎﻥ‬
‫ﻣﻌﺮﺍﺝ ﺭﺳﻮﻝﺍﷲ ﻭ ﻗﻴﺎﻣﺖ ﻭ ﻣﻌﺎﺩ ﻭ ﻏﻴﺒﺖ ﺍﻣﺎﻡ ﺭﺍ ﺻﺮﻓﹰﺎ ﺟﺴﻤﺎﱏ ﺗﻮﺿﻴﺢ ﻣﻰﳕﻮﺩﻧﺪ ﺣﺎﻝ‬
‫ﺁﻧﮑﻪ ﻗﺎﻟﺐ ﻣﺜﺎﻟﯽ ﻳﺎ ﺟﺴﺪ ﻣﺜﺎﻟﯽ ﺷﻴﺦ ﺟﺴﺪﻯ ﺑﻮﺩ ﻏﻠﻴﻆﺗﺮ ﺍﺯ ﺭﻭﺡ ﻭ ﺭﻗﻴﻖﺗﺮ ﺍﺯ ﺟﺴﻢ‪(٩).‬‬
‫ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﻧﻴﺰ ﺑﺎ ﻬﻧﺎﻳﺖ ﺣﮑﻤﺖ ﻋﻘﺎﻳﺪ ﺷﻴﺦ ﺭﺍ ﺗﺮﻭﻳﺞ ﻓﺮﻣﻮﺩ‪ (١٠).‬ﻟﺬﺍ ﻣﻮﺭﺩ‬
‫ﺗﮑﻔﲑ ﳘﺎﻥ ﻋﻠﻤﺎﺀ ﺍﺻﻮﻟﯽ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﳎﺎﻝ ﺑﻴﺎﻥ ﺟﺰﺋﻴ‪‬ﺎﺕ ﺍﺧﺘﻼﻑ ﻣﮑﺘﺐ ﺷﻴﺦ ﻭ‬
‫ﺳﻴ‪‬ﺪ ﺑﺎ ﺍﺻﻮﻟﻴ‪‬ﻮﻥ ﻧﻴﺴﺖ‪ .‬ﳘﲔ ﻗﺪﺭ ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻨﻮﻋﻰ ﻣﻌﺎﺩ ﺭﻭﺣﺎﱏ ﮐﺎﰱ ﺑﻮﺩ‬
‫ﮐﻪ ‪‬ﺎﻧﻪ ﺑﺪﺳﺖ ﻗﺸﺮﻳ‪‬ﻮﻥ ﺩﻫﺪ ﻭ ﺧﻮﻥ ﰉﮔﻨﺎﻫﻰ ﺭﺍ ﺑﺮﻳﺰﻧﺪ‪ .‬ﺍﻳﻨﮑﻪ ﮔﺰﻧﺪﻯ ﺑﺮ ﺷﻴﺦ ﺍﺣﺴﺎﺋﻰ‬
‫ﻭﺍﺭﺩ ﻧﮕﺸﺖ ﺩﻭ ﺩﻟﻴﻞ ﻋﻤﺪﻩ ﺩﺍﺷﺖ‪ .‬ﺩﻟﻴﻞ ﳔﺴﺖ ﲪﺎﻳﺖ ﭘﺎﺩﺷﺎﻩ ﺍﻳﺮﺍﻥ ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﻗﺎﺟﺎﺭ ﻭ‬
‫ﺩﻫﻬﺎ ﺗﻦ ﺍﺯ ﻋﻠﻤﺎﻯ ﺑﺮﺟﺴﺘﻪ ﺍﻳﺮﺍﻥ ﺯﻣﲔ ﺍﺯ ﻧﺎﻣﱪﺩﻩ ﻭ ﺩﻟﻴﻞ ﺩﻭﻡ ﺭﻋﺎﻳﺖ ﺍﺻﻮﻝ ﲢ ﹼﻔﻆ ﻭ‬
‫ﺣﮑﻤﺖ ﺩﺭ ﺁﺛﺎﺭ ﺷﻴﺦ ﺑﻮﺩ‪ .‬ﺮﺣﺎﻝ ﺍﺷﺎﺭﺍﺕ ﺷﻴﺦ ﺑﻪ ﻣﻌﺎﺩ ﺭﻭﺣﺎﱏ ﻭ ﻣﻮﺿﻮﻉ ﺟﺴﺪ ﻣﺜﺎﻟﯽ ﻭ‬
‫ﻫﻮﺭﻗﻠﻴﺎ ﳘﺎﻧﻄﻮﺭﮐﻪ ﻣﺬﮐﻮﺭ ﮔﺸﺖ ‪‬ﺎﻧﻪ ﺧﻮﰉ ﺑﺮﺍﻯ ﻣﻼﹼﺗﻘﻰ ﺑﻮﺩ ﺗﺎ ﺷﻴﺦ ﺭﺍ ﺗﮑﻔﲑ ﳕﺎﻳﺪ‪.‬‬
‫ﻣﻼﹼﺗﻘﻰ ﺩﺭ ﻣﻨﺎﻇﺮﺍﺕ ﺣﻀﻮﺭﻯ ﺧﻮﺩ ﺑﺎ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﺩﺭ ﻗﺰﻭﻳﻦ ﻣﺪﺍﺭﮎ ﮐﺎﰱ ﻋﻠﻴﻪ ﺷﻴﺦ‬
‫ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺑﻮﺩ‪ .‬ﻋﻠﹼﺖ ﺩﻳﮕﺮﻯ ﮐﻪ ﺑﺮ ﺑﻐﺾ ﻭ ﳐﺎﻟﻔﺖ ﻣﻼﹼﺗﻘﻰ ﺑﺎ ﺷﻴﺦ ﺍﻓﺰﻭﺩﻩ ﺑﻮﺩ ﺍﻳﻦ ﺑﻮﺩ‬
‫ﮐﻪ ﺷﻴﺦ ﺩﺭ ﺁﺧﺮﻳﻦ ﺳﻔﺮ ﺧﻮﺩ ﺑﻪ ﻗﺰﻭﻳﻦ ﮐﻪ ﺑﺪﻋﻮﺕ ﻣﻼﹼﺗﻘﻰ ﺑﻪ ﺁﻥ ﺷﻬﺮ ﺍﳒﺎﻡ ﻳﺎﻓﺘﻪ ﺑﻮﺩ ﭼﻮﻥ‬
‫ﻼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﻗﺰﻭﻳﲎ ﻓﺮﻭﺩ ﺁﻣﺪ )ﺣﺪﻭﺩ ‪١٢٣٥‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ﺑﺎ‬ ‫ﮔﺬﺷﺘﻪ ﺩﺭ ﺧﺎﻧﻪ ﺣﺎﺝ ﻣ ﹼ‬
‫‪١٨١٩‬ﻣﻴﻼﺩﻯ(‪ .‬ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﻫﺮﮔﺎﻩ ﺑﻪ ﻗﺰﻭﻳﻦ ﺳﻔﺮ ﻣﻰﻓﺮﻣﻮﺩ ﳎﻠﺲ ﺩﺭﺳﻰ ﺩﺭ‬
‫ﻼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺩﺍﺋﺮ ﻣﻰﮐﺮﺩ ﮐﻪ ﻭﺭﻭﺩ ﺑﺪﺍﻥ ﺑﺮﺍﻯ ﳘﮕﺎﻥ ﺁﺯﺍﺩ ﺑﻮﺩ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﻫﻨﮕﺎﻡ‬ ‫ﺧﺎﻧﻪ ﻣ ﹼ‬
‫ﻼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ‪،‬‬‫ﺍﻗﺎﻣﺖ ﮐﻮﺗﺎﻩ ﻣﺪ‪‬ﺕ ﺩﺭ ﻗﺮﻳﻪ ﺳﻴﺎﻩ ﺩﻫﺎﻥ ﺗﻮﻗﻴﻌﺎﺗﻰ ﺧﻄﺎﺏ ﺑﻪ ﺣﺎﺝ ﻣ ﹼ‬
‫ﻼﳏﻤ‪‬ﺪ ﺻﺎﱀ ﺑﺮﻏﺎﱏ ﻭ ﺣﺎﺝ ﺳﻴ‪‬ﺪ ﺗﻘﻰ ﻗﺰﻭﻳﲎ ﺍﺭﺳﺎﻝ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺗﻮﺍﻗﻴﻊ‬ ‫ﻣﻼﹼﺗﻘﻰﺑﺮﻏﺎﱏ‪ ،‬ﻣ ﹼ‬
‫ﻣﺬﮐﻮﺭ ﻋﻠﻤﺎﻯ ﻧﺎﻣﱪﺩﻩ ﺑﺘﺤﻘﻴﻖ ﺩﺭ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﲪﺎﻳﺖ ﺁﻥ ﺣﻀﺮﺕ ﺗﻮﺻﻴﻪ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﻼﳏﻤ‪‬ﺪﺗﻘﻰ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺭﺍ ﭘﺎﺭﻩ ﮐﺮﺩ ﻭ ﮐﻠﻤﺎﺕ ﺯﺷﱴ ﻧﺴﺒﺖ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺮ ﺯﺑﺎﻥ‬ ‫ﻣﹼ‬
‫ﺁﻭﺭﺩ ﮐﻪ ﭼﻮﻥ ﺑﺎﻃﹼﻼﻉ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺳﻴﺪ ﮐﻠﻤﺎﺕ ﻗﻬﺮﻳ‪‬ﻪ ﺍﺩﺍﺀ ﻓﺮﻣﻮﺩﻧﺪ‪ (١١).‬ﺣﺎﺝ‬
‫ﻼﳏﻤ‪‬ﺪ ﺻﺎﱀ )ﭘﺪﺭ ﻃﺎﻫﺮﻩ( ﭘﻴﻐﺎﻡ ﻓﺮﺳﺘﺎﺩ ﻭ ﺍﺯ ﺍﻭ ﺧﻮﺍﺳﺖ ﮐﻪ ﺑﺎﺗ‪‬ﻔﺎﻕ ﺑﻪ‬‫ﻼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺑﺮﺍﻯ ﻣ ﹼ‬
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‫ﻼﳏﻤ‪‬ﺪﺻﺎﱀ ﺩﺭ ﺟﻮﺍﺏ‬ ‫ﳏﻀﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﺷﺘﺎﺑﻨﺪ ﻭ ﺣﻘﻴﻘﺖ ﺍﻣﺮ ﺭﺍ ﺭﻭﺷﻦ ﳕﺎﻳﻨﺪ‪ .‬ﻭﻟﮑﻦ ﻣ ﹼ‬
‫ﮔﻔﺖ ﮐﻪ ﺩﺧﺘﺮﺍﻥ ﻣﻦ ﻭ ﭘﺴﺮﺍﻥ ﴰﺎ ﺑﻈﻬﻮﺭ ﺑﺪﻳﻊ ﻣﺆﻣﻦ ﮔﺸﺘﻪﺍﻧﺪ ﻭ ﻣﺎ ﺩﺭ ﳏ ﹼﻞ ﺍﺗ‪‬ﻬﺎﻣﻴﻢ‪ .‬ﻟﺬﺍ‬
‫ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺩﺧﺎﻟﺖ ﳕﺎﺋﻴﻢ ﻋﻠﻤﺎﺀ ﳐﺎﻟﻒ ﻣﺎ ﺭﺍ ﺧﻮﺍﺭ ﳕﻮﺩﻩ ﺍﺯ ﺩﺭﺟﻪ ﺍﻋﺘﺒﺎﺭ ﺳﺎﻗﻂ ﻣﻰﳕﺎﻳﻨﺪ‪.‬‬
‫ﻼﳏﻤ‪‬ﺪ ﺻﺎﱀ ‪‬ﺮ ﺗﺮﺗﻴﺐ ﺑﻮﺩ ﻣﺎﻧﻊ ﺍﻗﺪﺍﻣﺎﺕ ﺣﺎﺝ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﮔﺸﺖ‪ (١٢).‬ﺮﺣﺎﻝ‬ ‫ﻣﹼ‬
‫ﻼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺑﻌﺪﹰﺍ ﻗﻠﺒﹰﺎ ﺑﻪ ﺍﻣﺮ ﺟﺪﻳﺪ ﻣﺆﻣﻦ ﺷﺪ ﻭﻟﮑﻦ ﻇﺎﻫﺮﹰﺍ ﺣﮑﻤﺖ ﻓﺮﻣﻮﺩ ﻭ ﺑﻪ ﻋﺎﻣ‪‬ﻪ ﺍﺑﺮﺍﺯ‬
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‫ﻧﻨﻤﻮﺩ‪.‬‬
‫ﻼﳏﻤ‪‬ﺪ ﺗﻘﻰ ﺑﺮﻏﺎﱏ ﺑﺮ ﺑﺎﻻﻯ ﻣﻨﱪ ﺑﺎ ﺍﻟﻔﺎﻅ ﺭﮐﻴﮏ ﺑﻪ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﻭ‬ ‫ﺑﺎﺭﻯ ﻣ ﹼ‬
‫ﻼﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺍﻫﺎﻧﺖ ﻣﻰﳕﻮﺩ ﻭ ﺍﻳﻦ ﻋﻤﻞ ﻫﻮﺍﺧﻮﺍﻫﺎﻥ ﺷﻴﺦ ﺭﺍ‬ ‫ﻫﻮﺍﺧﻮﺍﻫﺎﻥ ﺍﻭ ﺍﺯ ﲨﻠﻪ ﺣﺎﺝ ﻣ ﹼ‬
‫ﺑﮑﻠﹼﻰ ﺧﺸﻤﮕﲔ ﮐﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺿﻤﻦ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﻼﺗﻘﻰ ﺍﻳﻦ ﺷﺪ ﮐﻪ ﺁﻥ ﻇﺎﱂ‬ ‫ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪" :‬ﻭ ﺳﺒﺐ ﻗﺘﻞ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﺟﻬﻮﻝ ﺭﻭﺯﻯ ﺑﺮ ﻓﺮﺍﺯ ﻣﻨﱪ ﺯﺑﺎﻥ ﺑﻄﻌﻦ ﻭ ﻟﻌﻦ ﺷﻴﺦ ﺟﻠﻴﻞ ﺍﮐﱪ ﮔﺸﻮﺩ ﻳﻌﲎ ﺣﻀﺮﺕ ﺷﻴﺦ ﺍﲪﺪ‬
‫ﺍﺣﺴﺎﺋﻰ ﻭﻟﯽ ﺑﺎ ﻬﻧﺎﻳﺖ ﰉﺣﻴﺎﺋﻰ ﮐﻪ ﺍﻭ ﺁﺗﺶ ﺍﻳﻦ ﻓﺘﻨﻪ ﺑﺮ ﺍﻓﺮﻭﺧﺖ ﻭ ﺟﻬﺎﱏ ﺭﺍ ﺑﺰﲪﺖ ﻭ‬
‫ﺁﺯﻣﺎﻳﺶ ﺍﻧﺪﺍﺧﺖ‪ .‬ﺑﺼﻮﺭﺕ ﺟﻬﻮﺭﻯ ﺷﺘﺎﺋﻢ ﺑﺴﻴﺎﺭ ﺭﮐﻴﮑﻪ ﺑﺮ ﺯﺑﺎﻥ ﺭﺍﻧﺪ‪ .‬ﺷﺨﺼﻰ ﺍﺯ ﺍﻫﻞ‬
‫ﺷﲑﺍﺯ ﺍﺯ ﻣﺒﺘﺪﺋﲔ ﺣﺎﺿﺮ ﳎﻠﺲ ﺑﻮﺩ ﲢﻤ‪‬ﻞ ﻃﻌﻦ ﻭ ﻟﻌﻦ ﺷﻴﺦ ﻧﻨﻤﻮﺩ‪ .‬ﺷﺒﺎﻧﻪ ﺑﻪ ﻣﺴﺠﺪ ﺭﻓﺖ ﻭ‬
‫ﻼﺗﻘﻰ ﻣﺬﮐﻮﺭ ﺯﺩ ﻭ ﺧﻮﺩ ﻓﺮﺍﺭ ﮐﺮﺩ")ﺹ‪ .(٣٠٢‬ﻣﺮﺍﺩ ﺍﺯ "ﺷﺨﺼﻰ ﺍﺯ ﺍﻫﻞ‬ ‫ﻧﻴﺰﮐﻰ ﺩﺭ ﺩﻫﻦ ﻣ ﹼ‬
‫ﺷﲑﺍﺯ" ﺩﺭ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻣﲑﺯﺍﻋﺒﺪﺍﷲ ﻣﻌﺮﻭﻑ ﺑﻪ ﻣﲑﺯﺍ ﺻﺎﱀ ﺷﲑﺍﺯﻯ ﺍﺳﺖ‪(١٣).‬‬
‫ﻭﻯ ﮐﻪ ﺩﺭ ﳔﺴﺘﲔ ﺭﻭﺯ ﺍﺯ ﻣﺎﻩ ﺭﻣﻀﺎﻥ ﺳﺎﻝ ‪١٢٦٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٨٤٧‬ﻣﻴﻼﺩﻯ( ﻭﺍﺭﺩ‬
‫ﻗﺰﻭﻳﻦ ﺷﺪﻩ ﺑﻮﺩ ﺍﺯ ﻫﻮﺍﺧﻮﺍﻫﺎﻥ ﺑﻞ ﻋﺎﺷﻘﺎﻥ ﺟﻨﺎﺑﺎﻥ ﺷﻴﺦ ﻭ ﺳﻴ‪‬ﺪ ﺑﻮﺩ‪ .‬ﻭﻯ ﻫﻨﻮﺯ ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ‬
‫ﻣﺆﻣﻦ ﻧﺸﺪﻩ ﺑﻮﺩ ﻭ ﺑﻪ ﻗﺰﻭﻳﻦ ﺁﻣﺪﻩ ﺑﻮﺩ ﮐﻪ ﺭﺍﻫﻰ ﻣﺎﮐﻮ ﺷﻮﺩ ﻭ ﲝﻀﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺷﺮﻓﻴﺎﺏ‬
‫ﮔﺮﺩﺩ ﻭ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺭﺍ ﲢﻘﻴﻖ ﻭ ﲢﺮ‪‬ﻯ ﮐﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﮐﻪ ﺁﻧﭽﻪ ﺭﺍ ﺧﻮﺩ ﺍﻭ‬
‫ﻫﻨﮕﺎﻡ ﳏﺎﮐﻤﻪ ﺩﺭ ﻃﻬﺮﺍﻥ ﺩﺭ ﺣﻀﻮﺭ ﺻﺎﺣﺐﺩﻳﻮﺍﻥ ﮔﻔﺘﻪ ﺍﺳﺖ ﻧﻘﻞ ﳕﺎﺋﻴﻢ‪" :‬ﻣﻦ ﺁﻥ ﻭﻗﺖﻫﺎ‬
‫ﺑﺎﰉ ﻧﺒﻮﺩﻡ‪ .‬ﺑﺮﺍﻯ ﲢﻘﻴﻖ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﻋﺎﺯﻡ ﺷﺪﻡ ﮐﻪ ﺑﻪ ﻣﺎﻩﮐﻮ ﺳﻔﺮ ﮐﻨﻢ‪ .‬ﭼﻮﻥ ﺑﻪ ﻗﺰﻭﻳﻦ‬
‫ﺭﺳﻴﺪﻡ ﺩﻳﺪﻡ ﺷﻬﺮ ﺩﺭ ﻬﻧﺎﻳﺖ ﺍﺿﻄﺮﺍﺏ ﺍﺳﺖ‪ .‬ﺍﺯ ﻫﺮ ﻃﺮﻑ ﻫﻴﺎﻫﻮ ﺑﻠﻨﺪ ﺍﺳﺖ‪ .‬ﳘﺎﻥ ﻃﻮﺭﻯ‬
‫ﮐﻪ ﺗﻮﻯ ﮐﻮﭼﻪ ﻣﻰﺭﻓﺘﻢ ﺩﻳﺪﻡ ﻣﺮﺩﻡ ﺷﺨﺼﻰ ﺭﺍ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻋﻤﺎﻣﻪﺍﺵ ﺭﺍ ﺑﮕﺮﺩﻧﺶ ﺍﻧﺪﺍﺧﺘﻪﺍﻧﺪ‬
‫ﮐﻔﺶ ﻫﻢ ﺑﭙﺎﻳﺶ ﻧﺒﻮﺩ‪ .‬ﺩﺭ ﻭﺳﻂ ﮐﻮﭼﻪ ﻭ ﺑﺎﺯﺍﺭ ﺍﻭ ﺭﺍ ﻣﻰﮐﺸﻴﺪﻧﺪ‪ .‬ﺍﺫﻳ‪‬ﺘﺶ ﻣﻰﮐﺮﺩﻧﺪ‪ ،‬ﮐﺘﮑﺶ‬
‫ﻣﻰﺯﺩﻧﺪ‪ ،‬ﻟﻌﻨﺘﺶ ﻣﻰﮐﺮﺩﻧﺪ‪ ،‬ﺪﻳﺪﺵ ﻣﻰﳕﻮﺩﻧﺪ‪ .‬ﭘﺮﺳﻴﺪﻡ ﭼﻪ ﺧﱪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺷﺨﺺ ﭼﻪ ﮐﺮﺩﻩ‬
‫ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻃﻮﺭ ﺍﻭ ﺭﺍ ﳎﺎﺯﺍﺕ ﻣﻰﮐﻨﻴﺪ؟ ﮔﻔﺘﻨﺪ ﮔﻨﺎﻩ ﺍﻳﻦ ﺷﺨﺺ ﺍﺯ ﮐﺒﺎﺋﺮ ﺍﺳﺖ‪ .‬ﻗﺎﺑﻞ ﻋﻔﻮ‬
‫ﻭ ﻏﻔﺮﺍﻥ ﻧﻴﺴﺖ‪ .‬ﮔﻔﺘﻢ ﮔﻨﺎﻩ ﺍﻭ ﭼﻴﺴﺖ؟ ﺟﻮﺍﺏ ﺩﺍﺩﻧﺪ ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ ﻋﻠﲎ ﭘﻴﺶ ﻣﺮﺩﻡ ﺍﺯ‬
‫ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﻭ ﺳﻴ‪‬ﺪ ﮐﺎﻇﻢ ﺭﺷﱴ ﺗﻌﺮﻳﻒ ﻭ ﲤﺠﻴﺪ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭ ﺑﺸﺮﺡ ﻓﻀﺎﺋﻞ ﺁﻥ ﺩﻭ‬
‫ﻼ ﺗﻘﻰ ﺣﺠ‪‬ﺔ ﺍﻻﺳﻼﻡ ﻗﺰﻭﻳﻦ ﺣﮑﻢ ﺑﮑﻔﺮ ﺍﻭ ﻓﺮﻣﻮﺩﻩ ﻭ ﺍﻣﺮ ﮐﺮﺩﻩ‬ ‫ﻟﺐ ﮔﺸﻮﺩﻩ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻣ ﹼ‬
‫ﺍﺳﺖ ﺍﻭ ﺭﺍ ﺍﺯ ﺷﻬﺮ ﺑﲑﻭﻥ ﮐﻨﻴﻢ‪ .‬ﻣﻦ ﺍﻳﻦ ﻗﻀﻴ‪‬ﻪ ﺭﺍ ﺷﻨﻴﺪﻡ‪ .‬ﺧﻴﻠﯽ ﺗﻌﺠ‪‬ﺐ ﮐﺮﺩﻡ‪ .‬ﺑﺎ ﺧﻮﺩ ﮔﻔﺘﻢ‬
‫ﭼﻄﻮﺭ ﻣﻰﺷﻮﺩ ﮐﺴﻰ ﮐﻪ ﭘﲑﻭ ﺷﻴﺦ ﻭ ﺳﻴ‪‬ﺪ ﺑﺎﺷﺪ ﺟﺰﺀ ﮐﻔﹼﺎﺭ ﺷﻮﺩ ﻭ ﻣﺴﺘﺤ ‪‬ﻖ ﺍﻳﻦ ﳘﻪ ﺍﺫﻳ‪‬ﺖ ﻭ‬
‫ﺁﺯﺍﺭ ﺑﺎﺷﺪ‪ .‬ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ ﺩﺭﺳﺖ ﲢﻘﻴﻖ ﮐﻨﻢ ﺑﺒﻴﻨﻢ ﺁﻧﭽﻪ ﺷﻨﻴﺪﻩﺍﻡ ﺭﺍﺳﺖ ﺍﺳﺖ ﻳﺎ ﺩﺭﻭﻍ ﻭ ﺁﻳﺎ‬
‫ﻼﺗﻘﻰ ﺭﻓﺘﻢ ﻭ ﺍﺯ ﺍﻭ ﭘﺮﺳﻴﺪﻡ ﺁﻳﺎ ﴰﺎ ﺩﺭ‬‫ﻼﺗﻘﻰ ﺣﻘﻴﻘ ﹰﺔ ﺍﻳﻦ ﻓﺘﻮﻯ ﺭﺍ ﺩﺍﺩﻩ ﻳﺎ ﻧﻪ ﺑﻪ ﳎﻠﺲ ﺩﺭﺱ ﻣ ﹼ‬
‫ﻣﹼ‬
‫ﻼﺗﻘﻰ ﮔﻔﺖ ﺁﺭﻯ ﺧﺪﺍﺋﻰ ﮐﻪ ﺷﻴﺦ‬ ‫ﺑﺎﺭﻩ ﺍﻳﻦ ﺷﺨﺺ ﻓﺘﻮﺍﻯ ﮐﻔﺮ ﻭ ﺿﺮﺏ ﻭ ﻧﻔﻰ ﺩﺍﺩﻩﺍﻳﺪ؟ ﻣ ﹼ‬
‫ﺍﲪﺪ ﲝﺮﻳﲎ ﻣﻰﭘﺮﺳﺘﺪ ﺧﺪﺍﺋﻰ ﺍﺳﺖ ﮐﻪ ﻣﻦ ﺍﺑﺪﹰﺍ ﻣﻌﺘﻘﺪ ﻧﻴﺴﺘﻢ‪ .‬ﺧﻮﺩ ﺍﻭ ﻭ ﺍﺗﺒﺎﻋﺶ ﳘﻪ ﺩﺭ ﻧﻈﺮ‬
‫ﻼﺗﻘﻰ ﺷﻨﻴﺪﻡ ﺧﻮﺍﺳﺘﻢ ﳘﺎﻥ ﺟﺎ ﺩﺭ‬ ‫ﻣﻦ ﮔﻤﺮﺍﻩ ﻭ ﺧﺪﺍ ﻧﺸﻨﺎﺳﻨﺪ‪ .‬ﻭﻗﱴ ﮐﻪ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺍﺯ ﻣ ﹼ‬
‫ﺣﻀﻮﺭ ﺷﺎﮔﺮﺩﺍﻥ ﺳﻴﻠﯽ ﺳﺨﱴ ﺑﻪ ﺻﻮﺭﺕ ﺍﻭ ﺑﺰﱎ ﻟﻴﮑﻦ ﻫﺮ ﻃﻮﺭ ﺑﻮﺩ ﺧﻮﺩ ﺩﺍﺭﻯ ﮐﺮﺩﻡ ﻭ ﺑﺎ‬
‫ﺧﺪﺍﻯ ﺧﻮﺩ ﻋﻬﺪ ﳕﻮﺩﻡ ﮐﻪ ﺑﺎ ﺧﻨﺠﺮ ﻟﺒﻬﺎﻯ ﺍﻭ ﺭﺍ ﻗﻄﻊ ﳕﺎﱘ‪ .‬ﺗﺎ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻧﺘﻮﺍﻧﺪ ﺑﭽﻨﲔ‬
‫ﮔﻔﺘﺎﺭﻯ ﻟﺐ ﺑﺎﺯ ﮐﻨﺪ‪ .‬ﺍﺯ ﳏﻀﺮ ﺩﺭﺳﺶ ﺑﲑﻭﻥ ﺁﻣﺪﻡ‪ .‬ﻓﻮﺭﹰﺍ ﺑﺒﺎﺯﺍﺭ ﺭﻓﺘﻢ ﻭ ﺧﻨﺠﺮ ﻭ ﻧﻴﺰﻩ‬
‫ﮐﻮﭼﮑﻰ ﮐﻪ ﺍﺯ ‪‬ﺘﺮﻳﻦ ﻓﻮﻻﺩ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻬﻧﺎﻳﺖ ﺩﺭﺟﻪ ﺣﺪ‪‬ﺕ ﻭ ﺷﺪ‪‬ﺕ ﺭﺍ ﺩﺍﺷﺖ‬
‫ﺧﺮﻳﺪﺍﺭﻯ ﮐﺮﺩﻡ ﻭ ﺁﻬﻧﺎ ﺭﺍ ﺩﺭ ﺑﻐﻞ ﺧﻮﺩ ﭘﻨﻬﺎﻥ ﺳﺎﺧﺘﻢ ﻭ ﻣﺘﺮﺻ‪‬ﺪ ﻓﺮﺻﱴ ﺑﻮﺩﻡ ﺗﺎ ﻣﻘﺼﻮﺩ ﺧﻮﺩ‬
‫ﻼﺗﻘﻰ‬‫ﻼﺗﻘﻰ ﺧﺎﻣﻮﺷﻰ ﲞﺸﻢ‪ .‬ﻣ ﹼ‬ ‫ﺭﺍ ﺍﳒﺎﻡ ﺩﻫﻢ ﻭ ﺁﺗﺶ ﺩﺭﻭﱏ ﺧﻮﻳﺶ ﺭﺍ ﺑﻮﺍﺳﻄﻪ ﺍﺧﺬ ﺍﻧﺘﻘﺎﻡ ﺍﺯ ﻣ ﹼ‬
‫ﻣﻌﻤﻮ ﹰﻻ ﺩﺭ ﻣﺴﺠﺪﺵ ﻣﺮﺗ‪‬ﺐ ﺑﺎﻗﺎﻣﻪ ﺻﻠﻮﺓ ﻳﻮﻣﻴ‪‬ﻪ ﻣﻰﭘﺮﺩﺍﺧﺖ ﻭ ﺍﻣﺎﻡ ﲨﺎﻋﺖ ﺑﻮﺩ‪ .‬ﻳﮏ ﺷﺐ‬
‫ﻼﺗﻘﻰ ﺑﻴﺘﻮﺗﻪ ﮐﺮﺩﻩ ﻧﺰﺩﻳﮏ ﻓﺠﺮ ﺩﻳﺪﻡ ﭘﲑﺯﱏ ﺑﻪ ﻣﺴﺠﺪ ﻭﺍﺭﺩ ﺷﺪ ﻭ‬ ‫ﺭﻓﺘﻢ ﺩﺭ ﻣﻴﺎ ‪‬ﻥ ﻣﺴﺠ ‪‬ﺪ ﻣ ﹼ‬
‫ﻼﺗﻘﻰ ﺗﻨﻬﺎ ﻭﺍﺭﺩ ﻣﺴﺠﺪ ﺷﺪ‬‫ﺳﺠ‪‬ﺎﺩﻩﺍﻯ ﮐﻪ ﳘﺮﺍﻩ ﺩﺍﺷﺖ ﺩﺭ ﻣﻴﺎﻥ ﳏﺮﺍﺏ ﺑﮕﺴﺘﺮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﻣ ﹼ‬
‫ﻭ ﺩﺭ ﳏﺮﺍﺏ ﺑﺎﺩﺍﻯ ﳕﺎﺯ ﻣﺸﻐﻮﻝ ﮔﺸﺖ‪ .‬ﻫﻴﭻ ﮐﺲ ﻫﻨﻮﺯ ﺩﺭ ﺁﳒﺎ ﻧﺒﻮﺩ‪ .‬ﻣﻦ ﺁﻫﺴﺘﻪ ﺍﺯ ﭘﺸﺖ‬
‫ﺳﺮﺵ ﺭﻓﺘﻢ ﺗﺎ ﻧﺰﺩﻳﮏ ﺍﻭ ﺭﺳﻴﺪﻡ ﻭ ﺍﻳﺴﺘﺎﺩﻡ ﻭﻗﱴ ﮐﻪ ﺳﺮ ﺑﺴﺠﺪﻩ ﮔﺬﺍﺷﺖ ﻧﻴﺰﻩ ﮐﻮﭼﮑﻰ ﺭﺍ‬
‫ﻼﺗﻘﻰ ﻓﺮﻳﺎﺩﻯ‬
‫ﮐﻪ ﳘﺮﺍﻩ ﺩﺍﺷﺘﻢ ﺑﲑﻭﻥ ﮐﺸﻴﺪﻡ ﻭ ﺑﺎ ﻬﻧﺎﻳﺖ ﻗﻮ‪‬ﺕ ﺑﻪ ﭘﺸﺖ ﺳﺮﺵ ﻓﺮﻭ ﮐﺮﺩﻡ ﻣ ﹼ‬
‫ﻫﻮﻟﻨﺎﮎ ﮐﺸﻴﺪ ﻣﻨﻬﻢ ﺍﻭ ﺭﺍ ﺑﭙﺸﺖ ﺍﻧﺪﺍﺧﺘﻢ‪ .‬ﺧﻨﺠﺮﻡ ﺭﺍ ﺑﲑﻭﻥ ﺁﻭﺭﺩﻡ ﻭ ﺑﺎ ﻗﻮ‪‬ﺕ ﻫﺮﭼﻪ ﲤﺎﻣﺘﺮ‬
‫ﺑﺎﻋﻤﺎﻕ ﺣﻠﻖ ﺍﻭ ﻓﺮﻭ ﺑﺮﺩﻡ ﻭ ﺑﻪ ﭘﺸﺖ ﻭ ﻬﭘﻠﻮﻳﺶ ﻧﻴﺰ ﭼﻨﺪ ﺯﺧﻢ ﺯﺩﻡ ﻭ ﳘﺎﻧﻄﻮﺭ ﺍﻭ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ‬
‫ﳏﺮﺍﺏ ﺍﻧﺪﺍﺧﺘﻢ ﻭ ﺑﺎ ﺳﺮﻋﺖ ﲤﺎﻡ ﺑﻪ ﭘﺸﺖ ﺑﺎﻡ ﻣﺴﺠﺪ ﺭﻓﺘﻢ‪ .‬ﺑﺼﺪﺍﻯ ﺩﺍﺩ ﻭ ﻓﺮﻳﺎﺩ ﻣﺮﺩﻡ ﮔﻮﺵ‬
‫ﻣﻰﺩﺍﺩﻡ‪ .‬ﲨﻌﻰ ﺑﺴﻴﺎﺭ ﺁﻣﺪﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺭﻭﻯ ﲣﺘﻪﺍﻯ ﮔﺬﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﻣﻨﺰﻟﺶ ﺑﺮﺩﻧﺪ‪ .‬ﻗﺎﺗﻞ ﻣﻌﻠﻮﻡ‬
‫ﻧﺒﻮﺩ ﮐﻴﺴﺖ‪ .‬ﻫﻨﮕﺎﻣﻪﺍﻯ ﺩﺭ ﺷﻬﺮ ﺑﭙﺎﺷﺪ‪ .‬ﻫﺮ ﮐﺲ ﺑﺎ ﻫﺮ ﮐﺲ ﺩﴰﲎ ﺩﺍﺷﺖ ﺍﻭ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻗﺎﺗﻞ‬
‫ﻣﻼﹼﺗﻘﻰ ﻧﺰﺩ ﺣﮑﻮﻣﺖ ﻣﻌﺮ‪‬ﰱ ﻣﻰﮐﺮﺩ‪ .‬ﻋﺪ‪‬ﻩ ﺑﺴﻴﺎﺭﻯ ﺭﺍ ﮔﺮﻓﺘﻨﺪ ﻭ ﺑﺰﻧﺪﺍﻥ ﺍﻓﮑﻨﺪﻧﺪ‪ .‬ﻗﻠﺐ ﻣﻦ‬
‫ﻣﻀﻄﺮﺏ ﺑﻮﺩ‪ .‬ﻓﮑﺮﻡ ﺭﺍﺣﺖ ﻧﺒﻮﺩ‪ .‬ﺯﻳﺮﺍ ﻣﻰﺩﻳﺪﻡ ﲨﻌﻰ ﺑﻴﮕﻨﺎﻩ ﺑﺘﻬﻤﺖ ﻗﺘﻞ ﮔﺮﻓﺘﺎﺭ ﺣﺒﺲ‬
‫ﺷﺪﻧﺪ‪ .‬ﺑﺎ ﺧﻮﺩ ﮔﻔﺘﻢ ‪‬ﺘﺮ ﺁﻧﺴﺖ ﮐﻪ ﻧﺰﺩ ﺣﺎﮐﻢ ﺑﺮﻭﻡ ﻭ ﺧﻮﺩ ﺭﺍ ﻣﻌﺮ‪‬ﰱ ﮐﻨﻢ ﻭ ﺑﮑﺮﺩﻩ ﺧﻮﻳﺶ‬
‫ﺍﻗﺮﺍﺭ ﳕﺎﱘ ﻭ ﻋﻠﹼﺖ ﺍﻗﺪﺍﻡ ﺧﻮﺩ ﺭﺍ ﺑﺎﻳﻦ ﻋﻤﻞ ﺑﺮﺍﻯ ﺣﮑﻮﻣﺖ ﺑﻴﺎﻥ ﮐﻨﻢ‪ .‬ﺑﻨﺰﺩ ﺣﺎﮐﻢ ﺷﺘﺎﻓﺘﻢ ﻭ‬
‫ﺑﺎﻭ ﮔﻔﺘﻢ ﺍﮔﺮ ﻗﺎﺗﻞ ﺣﻘﻴﻘﻰ ﺭﺍ ﻣﻌﺮ‪‬ﰱ ﮐﻨﻢ ﻗﻮﻝ ﻣﻰﺩﻫﻰ ﮐﻪ ﺍﺷﺨﺎﺹ ﰉﮔﻨﺎﻫﻰ ﺭﺍ ﮐﻪ ﳏﺒﻮﺱ‬
‫ﺳﺎﺧﺘﻪﺍﻯ ﺭﻫﺎ ﮐﲎ؟ ﺣﺎﮐﻢ ﺑﺎ ﺗﺄﮐﻴﺪ ﺑﻪ ﻣﻦ ﻗﻮﻝ ﺩﺍﺩ‪ .‬ﻣﻦ ﻫﻢ ﺧﻮﺩ ﺭﺍ ﻗﺎﺗﻞ ﻣﻌﺮ‪‬ﰱ ﮐﺮﺩﻡ‪.‬‬
‫ﺗﺼﺪﻳﻖ ﻗﻮﻝ ﻣﻦ ﺑﺮﺍﻯ ﺁﻬﻧﺎ ﺧﻴﻠﯽ ﻣﺸﮑﻞ ﺑﻮﺩ‪ .‬ﻫﺮﭼﻪ ﻣﻰ ﮔﻔﺘﻢ ﺑﺎﻭﺭ ﳕﻰﮐﺮﺩﻧﺪ‪ .‬ﮔﻔﺘﻢ ﭘﲑﺯﱏ‬
‫ﻼﺗﻘﻰ ﺭﺍ ﺁﻭﺭﺩ ﻭ ﻬﭘﻦ ﮐﺮﺩ ﺑﮕﻮﺋﻴﺪ ﺑﻴﺎﻳﺪ ﻭ ﺍﺯ ﺍﻭ ﺑﭙﺮﺳﻴﺪ‪ .‬ﭘﲑﺯﻥ ﺭﺍ ﺁﻭﺭﺩﻧﺪ ﺍﻗﺮﺍﺭ‬
‫ﮐﻪ ﺳﺠ‪‬ﺎﺩﻩ ﻣ ﹼ‬
‫ﮐﺮﺩ ﮐﻪ ﺩﺭﺳﺖ ﺍﺳﺖ ﻣﻦ ﺳﺠ‪‬ﺎﺩﻩ ﺁﻗﺎ ﺭﺍ ﻫﻨﮕﺎﻡ ﻓﺠﺮ ﺑﺮﺩﻡ ﻭ ﻣﻴﺎﻥ ﳏﺮﺍﺏ ﺍﻓﮑﻨﺪﻡ‪ .‬ﻭﻟﯽ ﺣﺎﮐﻢ‬
‫ﻼﺗﻘﻰ ﺑﺮﺩﻧﺪ ﻭﻗﱴ ﺭﺳﻴﺪﱘ ﮐﻪ ﻣﻰﺧﻮﺍﺳﺖ ﲟﲑﺩ‪.‬‬ ‫ﺑﺸﻬﺎﺩﺕ ﭘﲑﺯﻥ ﻗﺎﻧﻊ ﻧﺸﺪ‪ .‬ﻣﺮﺍ ﺑﻪ ﻣﻨﺰﻝ ﻣ ﹼ‬
‫ﭼﻮﻥ ﻧﺰﺩﻳﮏ ﺭﻓﺘﻢ ﺗﺎ ﭼﺸﻤﺶ ﲟﻦ ﺍﻓﺘﺎﺩ ﻣﺮﺍ ﺷﻨﺎﺧﺖ ﻭ ﺑﺎ ﻃﺮﺯ ﻣﻀﻄﺮﰉ ﺑﺎ ﺍﻧﮕﺸﺖ ﺑﻪ ﻣﻦ‬
‫ﺍﺷﺎﺭﻩ ﮐﺮﺩ ﻳﻌﲎ ﻗﺎﺗﻞ ﻣﻦ ﺍﻳﻦ ﺷﺨﺺ ﺍﺳﺖ ﻭ ﺑﻌﺪ ﺑﺎ ﺩﺳﺖ ﺧﻮﺩ ﺍﺷﺎﺭﻩ ﮐﺮﺩ ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ‬
‫ﺭﺍ ﺍﺯ ﺍﻳﻨﺠﺎ ﺑﱪﻳﺪ ﳕﻰﺧﻮﺍﻫﻢ ﺻﻮﺭﺕ ﺍﻭ ﺭﺍ ﺑﺒﻴﻨﻢ ﻭ ﺑﻼﻓﺎﺻﻠﻪ ﻭﻓﺎﺕ ﻳﺎﻓﺖ‪ .‬ﻣﺮﺍﻫﻢ ﺑﺰﻧﺪﺍﻥ ﺑﺮﺩﻧﺪ‬
‫ﻭﻟﯽ ﺣﺎﮐﻢ ﺑﻮﻋﺪﻩ ﺧﻮﺩ ﻭﻓﺎ ﻧﮑﺮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﮐﻪ ﻣﺘ‪‬ﻬﻢ ﺑﻘﺘﻞ ﺑﻮﺩﻧﺪ ﺭﻫﺎ ﻧﻨﻤﻮﺩ‪(١٤)".‬‬
‫ﻼﻋﺒﺪﺍﷲ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﺭﺍ‬‫ﻼﻋﺒﺪﺍﷲﺷﲑﺍﺯﻯ ﻣﻰﻧﻮﻳﺴﺪ‪ ":‬ﻣ ﹼ‬ ‫ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﭘﺲ ﺍﺯ ﻧﻘﻞ ﮔﻔﺘﺎﺭ ﻣ ﹼ‬
‫ﮐﻪ ﺩﺭ ﻃﻬﺮﺍﻥ ﺩﺭ ﻭﻗﺖ ﳏﺎﮐﻤﻪ ﺑﺮﺍﻯ ﺻﺎﺣﺐ ﺩﻳﻮﺍﻥ ﺷﺮﺡ ﺩﺍﺩ ﺻﺎﺣﺐ ﺩﻳﻮﺍﻥ ﺍﺯ ﺧﻮﺵ ﻧﻴ‪‬ﱴ‬
‫ﻼﻋﺒﺪﺍﷲ ﺧﻴﻠﯽ ﺧﻮﺷﺶ ﺁﻣﺪ ﻭ ﺑﻨﻮﮐﺮﻫﺎﻯ ﺧﻮﺩ ﭘﻨﻬﺎﱏ ﺳﻔﺎﺭﺵ ﮐﺮﺩ ﮐﻪ ﻃﻮﺭﻯ‬ ‫ﻭ ﻧﻴﮏ ﻗﻠﱮ ﻣ ﹼ‬
‫ﻼﻋﺒﺪﺍﷲ ﺍﺯ ﺯﻧﺪﺍﻥ‬ ‫ﻼﻋﺒﺪﺍﷲ ﺑﺘﻮﺍﻧﺪ ﻓﺮﺍﺭ ﮐﻨﺪ ﻭ ﻭﺳﺎﺋﻞ ﻓﺮﺍﺭ ﺍﻭ ﺭﺍ ﻓﺮﺍﻫﻢ ﳕﺎﺋﻴﺪ‪ .‬ﻣ ﹼ‬
‫ﺭﻓﺘﺎﺭ ﮐﻨﻴﺪ ﻣ ﹼ‬
‫ﻓﺮﺍﺭ ﮐﺮﺩ ﻭ ﲟﻨﺰﻝ ﺭﺿﺎﺧﺎﻥ ﺳﺮﺩﺍﺭ ﮐﻪ ﺗﺎﺯﮔﻰ ﺧﻮﺍﻫﺮ ﺳﭙﻬﺴﺎﻻﺭ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﭘﻨﺎﻫﻨﺪﻩ ﺷﺪ ﻭ‬
‫ﺩﺭ ﺁﳒﺎ ﳐﻔﻰ ﺑﻮﺩ ﻭ ﻫﻴﭻ ﮐﺲ ﻫﻢ ﳕﻰﺩﺍﻧﺴﺖ ﺗﺎ ﺣﺎﺩﺛﻪ ﻋﻈﻴﻤﻪ ﻗﻠﻌﻪ ﺷﻴﺦ ﻃﱪﺳﻰ ﺍﺗ‪‬ﻔﺎﻕ ﺍﻓﺘﺎﺩ‪.‬‬
‫ﻼﻋﺒﺪﺍﷲ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺑﺎﺻﺤﺎﺏ ﻗﻠﻌﻪ ﺑﺮﺳﺎﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﻧﻴﻞ ﲟﻘﺼﻮﺩ ﺑﺎ ﻬﻧﺎﻳﺖ‬ ‫ﻣﹼ‬
‫ﺷﺠﺎﻋﺖ ﺩﺭ ﻗﻠﻌﻪ ﺑﻴﺎﺭﻯ ﺍﺻﺤﺎﺏ ﻣﺸﻐﻮﻝ ﺑﻮﺩ‪ .‬ﺭﺿﺎﺧﺎﻥ ﺳﺮﺩﺍﺭ ﻧﻴﺰ ﺍﺯ ﭘﻰ ﺍﻭ ﺑﻘﻠﻌﻪ ﺭﻭﺍﻥ ﺷﺪ‬
‫ﻭ ﺟﺰﺀ ﺍﺻﺤﺎﺏ ﻗﻠﻌﻪ ﮔﺮﺩﻳﺪ ﻭ ﺍﻳﻦ ﻫﺮ ﺩﻭ ﻧﻔﺮ ﺩﺭ ﺁﻥ ﻭﺍﻗﻌﻪ ﺑﺸﻬﺎﺩﺕ ﺭﺳﻴﺪﻧﺪ‪(١٥)".‬‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺿﻤﻦ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﻃﺎﻫﺮﻩ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺩﺭ ﺧﺼﻮﺹ ﻣﲑﺯﺍ ﻋﺒﺪﺍﷲ‬
‫ﺷﲑﺍﺯﻯ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ ":‬ﺭﻭﺯﻯ ﺻﺎﺣﺐ ﺩﻳﻮﺍﻥ ﻣﲑﺯﺍ ﺷﻔﻴﻊ ﺷﺨﺺ ﻗﺎﺗﻞ ﺭﺍ ﺍﺣﻀﺎﺭ ﳕﻮﺩ‪ .‬ﮔﻔﺖ‬
‫ﺍﻯ ﺟﻨﺎﺏ ﴰﺎ ﻳﺎ ﺍﻫﻞ ﻃﺮﻳﻘﺘﻴﺪ ﻳﺎ ﺍﻫﻞ ﺷﺮﻳﻌﺖ‪ .‬ﺍﮔﺮ ﻣﺘﻤﺴ‪‬ﮏ ﺑﺸﺮﻳﻌﺘﻴﺪ ﭼﺮﺍ ﭼﻨﲔ ﳎﺘﻬﺪ ﭘﺮ‬
‫ﻓﻀﻴﻠﺖ ﺭﺍ ﭼﻨﲔ ﺯﲬﻰ ﺑﺪﻫﺎﻥ ﺯﺩﻳﺪ‪ .‬ﻭ ﺍﮔﺮ ﺍﻫﻞ ﻃﺮﻳﻘﺘﻴﺪ ﺍﺯ ﺷﺮﻭﻁ ﻃﺮﻳﻘﺖ ﻋﺪﻡ ﺍﺫﹼﻳﺖ ﺍﺳﺖ‬
‫ﭘﺲ ﭼﮕﻮﻧﻪ ﺑﻘﺘﻞ ﻋﺎﱂ ﭘﺮ ﲪﻴ‪‬ﺖ ﭘﺮﺩﺍﺧﺘﻴﺪ‪ .‬ﺩﺭ ﺟﻮﺍﺏ ﮔﻔﺖ ﺟﻨﺎﺏ ﺻﺎﺣﺐ ﺩﻳﻮﺍﻥ ﻳﮏ‬
‫ﺣﻘﻴﻘﱴ ﻧﻴﺰ ﺩﺍﺭﱘ ﺑﻨﺪﻩ ﲝﻘﻴﻘﺖ ﺟﺰﺍﻯ ﻋﻤﻞ ﺍﻭ ﺭﺍ ﺩﺍﺩﻡ" )ﺻﺺ‪ .(٣٠٣-٣٠٤‬ﺟﻨﺎﺏ‬
‫ﻼﺗﻘﻰ ﺍﻳﻦ ﺷﺪ ﮐﻪ ﺍﻭ‬‫ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﮐﺘﺎﺏ ﮐﺸﻒ ﺍﻟﻐﻄﺎ ﻣﻰ ﻧﻮﻳﺴﺪ‪ " :‬ﻭ ﺳﺒﺐ ﻗﺘﻞ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﻫﺮ ﺭﻭﺯ ﭘﺲ ﺍﺯ ﳕﺎﺯ ﺑﻪ ﻣﻨﱪ ﻣﻰﺭﻓﺖ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﻣﻮﻋﻈﻪ ﻣﻰﳕﻮﺩ ﻭ ﺩﺭ ﺿﻤﻦ ﺧﻠﻖ ﺭﺍ ﺍﺯ ﺩﺧﻮﻝ‬
‫ﺐ ﻭ ﻟﻌﻦ ﺷﻴﺦ ﺍﺟ ﹼﻞ ﻭ ﺳﻴ‪‬ﺪ ﺍﻓﺨﻢ ﻗﺪ‪‬ﺱﺍﷲ ﺗﺮﺑﺘﻬﻤﺎ‬‫ﺩﺭ ﺣﺰﺏ ﺷﻴﺨﻴ‪‬ﻪ ﳑﻨﻮﻉ ﻣﻰﺩﺍﺷﺖ ﻭ ﺍﺯ ﺳ ‪‬‬
‫ﮐﻮﺗﺎﻫﻰ ﳕﻰﮐﺮﺩ‪ .‬ﺟﻮﺍﱏ ﺷﲑﺍﺯﻯ ﻣﲑﺯﺍ ﺻﺎﱀ ﻧﺎﻡ ﮐﻪ ﺑﻪ ﺷﻴﺦ ﻭ ﺳﻴ‪‬ﺪ ﺧﻠﻮﺻﻰ ﻭﺍﻓﺮ ﺩﺍﺷﺖ ﺑﺮ‬
‫ﻗﺘﻞ ﺍﻭ ﻋﺎﺯﻡ ﺷﺪ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺍﻭ ﺭﺍ ﻭﻗﱴ ﺗﻨﻬﺎ ﻳﺎﻓﺖ ﻭ ﺑﻘﺘﻠﺶ ﺍﻗﺪﺍﻡ ﮐﺮﺩ ﻭ ﺍﻳﻨﮑﻪ ﺑﻌﻀﻰ ﻧﻮﺷﺘﻪﺍﻧﺪ‬
‫ﮐﻪ ﺍﻭ ﺭﺍ ﺩﺭ ﺣﲔ ﺻﻠﻮﺓ ﺑﻘﺘﻞ ﺭﺳﺎﻧﻴﺪ ﻧﺰﺩ ﻣﻦ ﻣﻘﺒﻮﻝ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﺍﮔﺮ ﺍﻳﻦ ﻋﻤﻞ ﺩﺭ ﻣﺴﺠﺪ ﻭ‬
‫ﺣﲔ ﳕﺎﺯ ﻭﺍﻗﻊ ﺷﺪﻩ ﺑﻮﺩ ﻗﺎﺗﻞ ﺭﺍ ﻣﻬﻠﺖ ﺍﺧﺘﻔﺎﺀ ﳕﻰ ﺩﺍﺩﻧﺪ ﻭ ﳘﺎﻥ ﺣﲔ ﺍﻭ ﺭﺍ ﻣﺄﺧﻮﺫ ﻣﻰ‬
‫ﻼﺗﻘﻰ ﮐﺸﺘﻪ ﺷﺪ ﺷﻮﺭﺵ ﺩﺭ ﺷﻬﺮ ﺑﺮ ﭘﺎ ﺷﺪ ﻭ‬ ‫ﺩﺍﺷﺘﻨﺪ‪ .‬ﭼﻪ ﻣﺴﻠﹼﻤﺴﺖ ﮐﻪ ﭼﻮﻥ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﲨﻌﻰ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻧﺪ ﻭ ﻫﺮ ﮐﺲ ﺑﺎ ﻧﻔﺴﻰ ﺩﴰﲎ ﺩﺍﺷﺖ ﺍﻭ ﺭﺍ ﲟﺸﺎﺭﮐﺖ ﺩﺭ ﻗﺘﻞ ﻣﺘ‪‬ﻬﻢ‬
‫ﻣﻰﳕﻮﺩﻧﺪ ﺗﺎ ﲝﺪ‪‬ﻯ ﮐﻪ ﺗﻌﻴﲔ ﻗﺎﺗﻞ ﺑﺮ ﺣﮑﻮﻣﺖ ﺻﻌﺐ ﺷﺪ‪ .‬ﭼﻮﻥ ﻣﲑﺯﺍ ﺻﺎﱀ ﺷﲑﺍﺯﻯ ﺩﻳﺪ ﮐﻪ‬
‫ﻓﻌﻞ ﺍﻭ ﻣﻮﺟﺐ ﮔﺮﻓﺘﺎﺭﻯ ﲨﻌﻰ ﮔﺮﺩﻳﺪ ﺷﻬﺎﻣﺖ ﻭ ﻓﺘﻮ‪‬ﺕ ﺍﻭ ﻣﺎﻧﻊ ﺷﺪ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺩﺭ ﺍﻳﻦ‬
‫ﮔﺮﻓﺘﺎﺭﻯ ﮔﺬﺍﺭﺩ ﻭ ﮔﻤﺎﻥ ﮐﺮﺩ ﮐﻪ ﭼﻮﻥ ﻗﺎﺗﻞ ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﺳﺒﺐ ﺧﻼﺻﻰ ﺩﻳﮕﺮﺍﻥ ﮔﺮﺩﺩ‪ .‬ﺑﺎﻳﻦ‬
‫ﺧﻴﺎﻻﺕ ﺧﻮﺩ ﺑﺒﺎﺏ ﺣﮑﻮﻣﺖ ﺭﻓﺖ ﻭ ﺻﻮﺭﺕ ﺣﺎﻝ ﺭﺍ ﳔﺴﺖ ﺑﺮ ﻓﺮﺍﺷﺒﺎﺷﻰ ﻭ ﺍﻣﺜﺎﻟﻪ ﺍﻇﻬﺎﺭ‬
‫ﳕﻮﺩ‪ .‬ﺩﺭﺑﺎﺭﻳﺎﻥ ﺣﮑﻮﻣﺖ ﺣﲑﺕ ﮐﺮﺩﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ ﺍﻳﻦ ‪‬ﻮ‪‬ﺭ ﳑﻨﻮﻉ ﺩﺍﺷﺘﻨﺪ‪ .‬ﭼﻮﻥ ﺩﻳﺪﻧﺪ ﻭﻯ‬
‫ﺩﺭ ﺍﻋﺘﺮﺍﻑ ﺭﺍﺳﺦ ﺍﺳﺖ ﺷﺮﺡ ﺣﺎﻝ ﺍﻭ ﺭﺍ ﺑﻮﺍﻟﯽ ﻋﺮﺽ ﳕﻮﺩﻧﺪ‪ .‬ﻣﲑﺯﺍ ﺻﺎﱀ ﺩﺭ ﺣﻀﻮﺭ ﻭﺍﻟﯽ‬
‫ﻧﻴﺰ ﺍﻧﮑﺎﺭ ﻧﻨﻤﻮﺩ ﻭ ﺩﺭ ﻏﺎﻳﺖ ﺟﺮﺃﺕ ﺣﮑﺎﻳﺖ ﻗﺘﻞ ﺭﺍ ﻣﻌﺮﻭﺽ ﺩﺍﺷﺖ‪ .‬ﭘﲑﻣﺮﺩﺍﱏ ﮐﻪ ﺧﻮﺩ ﺩﺭ‬
‫ﺁﻥ ﻭﻗﺖ ﺣﺎﺿﺮ ﺑﻮﺩﻧﺪ ﺍﺯ ﻗﺒﻴﻞ ﻣﺮﺣﻮﻡ ﻣﲑﺯﺍ ﳏﻤ‪‬ﺪ ﻋﻠﯽ ﮐﺪﺧﺪﺍﻯ ﻗﺰﻭﻳﲎ ﺑﺮﺍﻯ ﺍﻳﻦ ﻋﺒﺪ‬
‫ﺣﮑﺎﻳﺖ ﻣﻰﳕﻮﺩﻧﺪ ﮐﻪ ﺣﺴﻦ ﺗﻘﺮﻳﺮ ﻭ ﻋﺪﻡ ﺧﻮﻑ ﻣﲑﺯﺍ ﺻﺎﱀ ﻣﻮﺟﺐ ﺍﺳﺘﻌﺠﺎﺏ ﻭﺍﻟﯽ ﺷﺪ ﻭ‬
‫ﺩﺭ ﺍﺛﻨﺎﻯ ﻣﻘﺎﻝ ﻳﮑﻰ ﮔﻔﺖ ﺍﻯ ﻣﺮﺩ ﭼﺮﺍ ﺑﺮ ﺟﻮﺍﱏ ﺧﻮﺩ ﺭﺣﻢ ﻧﮑﺮﺩﻯ ﻭ ﻋﺎﳌﻰ ﺭﺍ ﮐﻪ ﻣﺴﻠﹼﻢ‬
‫ﺍﻫﻞ ﻗﺰﻭﻳﻦ ﺍﺳﺖ ﮐﺸﱴ؟ ﻣﲑﺯﺍ ﺻﺎﱀ ﮔﻔﺖ ﻋﺎﻟ‪‬ﻢ ﹺﭼ ‪‬ﻪ‪ ٠‬ﻬﻧﺎﻳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻭ ﺗﻠﻨﮕﻪ ﻏﻮﺭﻩﺍﻯ ﺍﺯ‬
‫ﺑﺎﻍ ﺍﺑﻮﺣﻨﻴﻔﻪ ﺩﺯﺩﻳﺪﻩ ﺑﻮﺩ‪ .‬ﻭﺍﻟﯽ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﲞﻨﺪﻳﺪ ﻭ ﺍﺯ ﺑﺲ ﺍﺯ ﺭﺷﻮ‪‬ﺎﺋﻰ ﮐﻪ ﻣﻘﺘﻮﻝ ﺍﺯ‬
‫ﻣﺮﺩﻡ ﺩﺭ ﻓﺼﻞ ﳏﺎﮐﻤﺎﺕ ﻭ ﻣﺮﺍﻓﻌﺎﺕ ﻣﻰﮔﺮﻓﺖ ﻣﻨﺰﺟﺮ ﺷﺪﻩ ﺑﻮﺩ ﺍﻳﻦ ﺣﺎﺩﺛﻪ ﺭﺍ ﭼﻨﺪﺍﻥ ﻣﻨﮑﺮ‬
‫ﳕﻰ ﺩﻳﺪ" )ﺻﺺ ‪(١٦) .(١٠٨-١٠٩‬‬
‫ﺩﺭ ﺁﻥ ﺍﻭﻗﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻧﻪ ﭘﺪﺭﺵ ﺳﺎﮐﻦ ﺑﻮﺩ ﻭﻟﮑﻦ ﺩﺭ ﺧﺎﻧﻪ ﺑﺮﺍﺩﺭﺵ ﺑﻨﺸﺮ ﻣﻌﺎﺭﻑ‬
‫ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺖ‪ .‬ﺟﻨﺎﺏ ﻣﻼﹼﺣﺴﲔ ﮐﻪ ﻋﺎﺯﻡ ﻣﺎﮐﻮ ﺑﺮﺍﻯ ﺯﻳﺎﺭﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻮﺩ ﺩﺭ‬
‫ﻗﺰﻭﻳﻦ ﻭ ﺩﺭ ﺧﺎﻧﻪ ﺟﻨﺎﺏ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻫﺎﺩﻯ ﻓﺮﻫﺎﺩﻯ ﺑﺎ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻼﻗﺎﺕ ﮐﺮﺩ‪(١٧).‬‬
‫ﺍﺣﺘﻤﺎ ﹰﻻ ﺍﻳﻦ ﻣﻼﻗﺎﺕ ﳎﺪ‪‬ﺩﹰﺍ ﺩﺭ ﺧﺎﻧﻪ ﻳﮑﻰ ﺍﺯ ﺩﻳﮕﺮ ﺍﻋﻀﺎﺀ ﺧﺎﻧﺪﺍﻥ ﻓﺮﻫﺎﺩﻯ ﻭﺍﻗﻊ ﮔﺮﺩﻳﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﺍﻓﺮﺍﺩ ﺧﺎﻧﺪﺍﻥ ﻓﺮﻫﺎﺩﻯ ﮐﻪ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻣﺮﺩﻡ ﻗﺰﻭﻳﻦ ﺑﻮﺩﻧﺪ ﺩﺭ ﺍﻧﺘﺸﺎﺭ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺩﺭ‬
‫ﻼﺗﻘﻰ ﻣﻌﺮﺽ ﺍﺗ‪‬ﻬﺎﻡ ﺑﺴﺘﮕﺎﻥ ﻭﻯ ﻗﺮﺍﺭ‬
‫ﺁﻥ ﺷﻬﺮ ﻧﻘﺶ ﺣﺴ‪‬ﺎﺱ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﭘﺲ ﺍﺯ ﻗﺘﻞ ﻣ ﹼ‬
‫ﮔﺮﻓﺘﻨﺪ‪ .‬ﺍﻋﻀﺎﺀ ﺧﺎﻧﺪﺍﻥ ﻓﺮﻫﺎﺩﻯ ﻓﺮﺯﻧﺪﺍﻥ ﺩﻭ ﺑﺮﺍﺩﺭ ﺑﻨﺎﻣﻬﺎﻯ ﺣﺎﺝ ﺍﷲﻭﺭﺩﻯ ﻭ ﺣﺎﺝ ﺍﺳﺪﺍﷲ‬
‫ﺑﻮﺩﻧﺪ‪ .‬ﺣﺎﺝ ﺍﷲﻭﺭﺩﻯ ﮐﻪ ﺍﺯ ﲡﹼﺎﺭ ﻣﻌﺮﻭﻑ ﺷﻴﺨﻰ ﻗﺰﻭﻳﻦ ﺑﻮﺩ ﭘﻴﺶ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ‬
‫ﮔﺬﺷﺖ ﻭﻟﯽ ﺑﺮﺍﺩﺭ ﺍﻭ ﺣﺎﺝ ﺍﺳﺪﺍﷲ ﻓﺮﻫﺎﺩﻯ ﻓﺎﺋﺰ ﺑﺎﳝﺎﻥ ﻭ ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﻃﻬﺮﺍﻥ ﺷﻬﻴﺪ ﮔﺸﺖ‪.‬‬
‫ﺣﺎﺝ ﺍﺳﺪﺍﷲ ﭼﻬﺎﺭ ﺩﺧﺘﺮ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﭼﻬﺎﺭ ﭘﺴﺮ ﺣﺎﺝ ﺍﷲﻭﺭﺩﻯ ﺩﺍﺩ ﻭ ﺍﺯ ﲨﻠﻪ ﺧﺎﺗﻮﻥ ﺟﺎﻥ‬
‫ﺯﻭﺟﻪ ﺁﻗﺎ ﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﮔﺮﺩﻳﺪ‪ .‬ﻏﺎﻟﺐ ﺍﻋﻀﺎﺀ ﺧﺎﻧﺪﺍﻥ ﻓﺮﻫﺎﺩﻯ ﺑﻪ ﺍﻣﺮ ﺟﺪﻳﺪ ﻣﺆﻣﻦ ﺷﺪﻧﺪ‪.‬‬
‫ﺧﺎﺗﻮﻥﺟﺎﻥ ﻭ ﺁﻗﺎ ﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﺳﺮﺁﻣﺪ ﺁﻧﺎﻥ ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﻬﻧﺎﻳﺖ ﻋﺸﻖ ﻭ ﻭﻓﺎﺀ ﻗﻴﺎﻡ ﲞﺪﻣﺖ‬
‫ﳕﻮﺩﻧﺪ‪ .‬ﺁﻗﺎ ﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﻫﻨﮕﺎﻣﻰﮐﻪ ﻣﺄﻣﻮﺭﺍﻥ ﺩﻭﻟﺖ ﳏﻤ‪‬ﺪﺷﺎﻫﻰ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﺑﻪ ﺗﱪﻳﺰ‬
‫ﻣﻰﺑﺮﺩﻧﺪ ﺩﺭ ﻣﻴﺎﻧﺞ ﺧﺪﻣﺖ ﺣﻀﺮﺗﺸﺎﻥ ﺭﺳﻴﺪ ﻭ ﺍﺟﺎﺯﻩ ﺧﻮﺍﺳﺖ ﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺍﺯ ﺩﺳﺖ‬
‫ﺳﺮﺑﺎﺯﺍﻥ ﺭﻫﺎ ﳕﺎﻳﺪ ﻭﻟﮑﻦ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﺍﺫﻥ ﻧﻔﺮﻣﻮﺩﻧﺪ ﻭ ﺩﺭ ﺣﻘﹼﺶ ﺩﻋﺎ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻧﺎﻣﱪﺩﻩ‬
‫ﻫﻨﮕﺎﻡ ﻣﺮﺍﺟﻌﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻗﺰﻭﻳﻦ ﳐﺎﺭﺝ ﳘﻪ ﺍﺻﺤﺎﺏ ﻣﻼﺯﻡ ﺁﻥ ﺟﻨﺎﺏ ﺭﺍ ﺩﺭ ﺍﻭﻗﺎﺕ‬
‫ﻼﺟﻠﻴﻞ ﺍﺭﻭﻣﻰ ﺭﺍ ﺗﻘﺒ‪‬ﻞ ﳕﻮﺩ ﻭ‬
‫ﺍﻗﺎﻣﺖ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺗﻌﻬ‪‬ﺪ ﳕﻮﺩ‪ .‬ﳘﭽﻨﲔ ﳐﺎﺭﺝ ﺍﻗﺎﻣﺖ ﺟﻨﺎﺏ ﻣ ﹼ‬
‫ﻧﺎﻣﱪﺩﻩ ﺣﺪﻭﺩ ﻳﮏ ﺳﺎﻝ ﺩﺭ ﺧﺎﻧﻪ ﺧﻮﺍﻫﺮ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻫﺎﺩﻯ ﺳﺎﮐﻦ ﻭ ﻣﻮﻓﹼﻖ ‪‬ﺪﺍﻳﺖ ﻧﻔﻮﺱ ﺑﻮﺩ‪.‬‬
‫)‪(١٨‬‬
‫ﻼﳏﻤ‪‬ﺪﺗﻘﻰ ﻭ ﺷﻮﻫﺮ ﻃﺎﻫﺮﻩ ﮐﻪ ﺍﺯ ﻃﺎﻫﺮﻩ ﺩﻝ ﺧﻮﻧﻴﲎ ﺩﺍﺷﺖ ﳔﺴﺘﲔ ﻓﺮﺩﻯ ﺭﺍ‬ ‫ﻣﻼﹼﳏﻤ‪‬ﺪ ﻓﺮﺯﻧﺪ ﻣ ﹼ‬
‫ﮐﻪ ﺩﺭ ﺗﻮﻃﺌﻪ ﻗﺘﻞ ﭘﺪﺭﺵ ﻣﺘ‪‬ﻬﻢ ﳕﻮﺩ ﺍﻭ ﺑﻮﺩ‪ .‬ﭘﺮﻓﺴﻮﺭ ﺑﺮﺍﻭﻥ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺑﺮ ﺍﺛﺮ ﺷﮑﺎﻳﺖ‬
‫ﺷﻮﻫﺮ ﻃﺎﻫﺮﻩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﺰﺩ ﺣﺎﮐﻢ ﻗﺰﻭﻳﻦ ﺍﺣﻀﺎﺭ ﮔﺮﺩﻳﺪ ﻭﻟﮑﻦ ﭼﻮﻥ ﺩﻟﻴﻠﯽ ﺑﺮ ﳎﺮﻣﻴ‪‬ﺖ‬
‫ﻼﳏﻤ‪‬ﺪ‪ ،‬ﺁﻗﺎﳏﻤ‪‬ﺪ ﻫﺎﺩﻯ‬ ‫ﻧﺎﻣﱪﺩﻩ ﻳﺎﻓﺖ ﻧﺸﺪ ﺍﺯ ﺍﺗ‪‬ﻬﺎﻡ ﺷﺮﮐﺖ ﺩﺭ ﻗﺘﻞ ﺗﱪﺋﻪ ﮔﺮﺩﻳﺪ‪(١٩) .‬ﻣ ﹼ‬
‫ﻼ ﳏﻤ‪‬ﺪ ﺁﻧﻘﺪﺭ ﺗﻼﺵ ﮐﺮﺩ ﺗﺎ ﺑﮑﻤﮏ‬ ‫ﻼﺗﻘﻰ ﺩﺍﻧﺴﺖ‪ .‬ﻣ ﹼ‬ ‫ﻓﺮﻫﺎﺩﻯ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﻋﺎﻣﻼﻥ ﺍﺻﻠﯽ ﻗﺘﻞ ﻣ ﹼ‬
‫ﺩﻳﮕﺮ ﺑﺴﺘﮕﺎﻧﺶ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﺧﺎﻧﻪ ﭘﺪﺭﺵ ﻣﻼﹼﳏﻤ‪‬ﺪﺻﺎﱀ ﳏﺒﻮﺱ ﳕﻮﺩ‪ .‬ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻧﻪ ﭘﺪﺭ‬
‫ﻼ ﲢﺖ ﻧﻈﺮ ﺑﻮﺩ‪ .‬ﭼﻨﺪ ﺗﻦ ﺍﺯ ﻧﺴﻮﺍﻥ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻣﺮﺍﻗﺐ ﺍﻭ ﮔﻤﺎﺭﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﺯ ﺍﻃﺎﻗﺶ ﻧﻴﺰ‬ ‫ﮐﺎﻣ ﹰ‬
‫ﺧﺎﺭﺝ ﻧﺸﻮﺩ ﻣﮕﺮ ﺑﺮﺍﻯ ﺍﳒﺎﻡ ﺍﻣﻮﺭ ﺑﺴﻴﺎﺭ ﺿﺮﻭﺭﻯ‪ .‬ﺩﴰﻨﺎﻥ ﻃﺎﻫﺮﻩ ﻣﻰﮔﻔﺘﻨﺪ ﻗﺎﺗﻞ ﺣﻘﻴﻘﻰ‬
‫ﻼﺗﻘﻰ ﻃﺎﻫﺮﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﺑﺪﺳﺘﻮﺭ ﺍﻭ ﺍﻳﻦ ﺟﻨﺎﻳﺖ ﺭﺥ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ‬ ‫ﻣﹼ‬
‫ﻼ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ )ﺻﺺ ‪ ٣٠٢‬ﻭ ‪ (٣٠٥‬ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﮐﻪ ﺣﺎﺝ ﻣ ﹼ‬
‫ﻼﳏﻤ‪‬ﺪ ﭘﺴﺮ‬
‫ﳏﻤ‪‬ﺪﺗﻘﻰ ﻣﺮﺩﻯ ﺳﺘﻤﮕﺮ‪ ،‬ﻧﺎﺩﺍﻥ ﻣﻌﺮﻭﻑ ﺑﻪ ﻋﻠﻢ‪ ،‬ﰉﺩﻳﻦ ﻭ ﺑﺪ ﺯﺑﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣ ﹼ‬
‫ﻼﳏﻤ‪‬ﺪﺗﻘﻰ ﻧﻴﺰ ﭼﻮﻥ ﺍﻭ ﺑﻮﺩﻩ ﻭ ﻟﺬﺍ ﺩﺭ ﻭﺍﻗﻌﻪ ﻗﺘﻞ ﭘﺪﺭ ﳘﻪ ﺧﺒﺎﺋﺚ ﻭﺟﻮﺩ ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩﻩ‬
‫ﻣﹼ‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺧﻮﳔﻮﺍﺭﮔﻰ ﺍﻭ ﳘﲔ ﺑﺲ ﮐﻪ ﺩﺭ ﻗﺼﺎﺹ ﺧﻮﻥ ﭘﺪﺭﺵ ﺑﻪ ﻫﻴﭻ ﻣﻈﻠﻮﻣﻰ ﺭﺣﻢ ﻧﮑﺮﺩ‪.‬‬
‫ﻼﺗﻘﻰ ﺩﺧﺎﻟﺖ ﻧﺪﺍﺷﺘﻪ‬‫ﺍﺯ ﳘﻪ ﻗﺮﺍﺋﻦ ﺑﺮ ﻣﻰﺍﻳﺪ ﮐﻪ ﺍﺣﺪﻯ ﺟﺰ ﻣﲑﺯﺍ ﻋﺒﺪﺍﷲ ﺷﲑﺍﺯﻯ ﺩﺭ ﻗﺘﻞ ﻣ ﹼ‬
‫ﺍﺳﺖ‪ (٢٠) .‬ﺍﻳﻦ ﻧﮑﺘﻪ ﺍﻳﺴﺖ ﮐﻪ ﻣﻮﺭﺩ ﺗﺄﺋﻴﺪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺍﺳﺖ‪ .‬ﺩﺭ ﮐﺘﺎﺏ‬
‫ﻼﺗﻘﻰ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪" :‬ﺻﺒﺤﻰ ﺍﺣﺒ‪‬ﺎﺀ ﺭﺍ‬
‫ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﭘﺲ ﺍﺯ ﺷﺮﺡ ﺍﻗﺪﺍﻡ ﻣﲑﺯﺍ ﻋﺒﺪﺍﷲ ﺑﻘﺘﻞ ﻣ ﹼ‬
‫ﮔﺮﻓﺘﻨﺪ ﻭ ﻬﻧﺎﻳﺖ ﺷﮑﻨﺠﻪ ﻭ ﺯﺟﺮ ﳎﺮﻯ ﺩﺍﺷﺘﻨﺪ ﻭﻟﯽ ﮐ ﹼﻞ ﻣﻈﻠﻮﻡ ﻭ ﰉ ﺧﱪ‪ .‬ﲢﻘﻴﻘﻰ ﻧﻴﺰ ﺩﺭ ﻣﻴﺎﻥ‬
‫ﻧﺒﻮﺩ‪ .‬ﺁﻧﭽﻪ ﮔﻔﺘﻨﺪ ﻣﺎ ﺍﺯ ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﰉﺧﱪﱘ ﭘﺬﺭﻓﺘﻪ ﻧﺸﺪ‪ .(٣٠٢) ".‬ﺑﻔﺮﻣﻮﺩﻩ ﻣﺒﺎﺭﮎ‪ " :‬ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺩﺭ ﻗﺰﻭﻳﻦ ﺑﻌﺪ ﺍﺯ ﻗﺘﻞ ﻋﻤﻮﻯ ﰉﺩﻳﻦ ﺩﺭ ﻬﻧﺎﻳﺖ ﺳﺨﱴ ﺍﻓﺘﺎﺩ‪ .‬ﳏﺰﻭﻥ ﻭ ﻣﺴﺠﻮﻥ ﻭ ﺍﺯ‬
‫ﻭﻗﺎﻳﻊ ﻣﺆﳌﻪ ﺩﳋﻮﻥ ﺑﻮﺩ ﻭ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﻧﮕﻬﺒﺎﻥ ﻭ ﻋﻮﺍﻧﺎﻥ ﻭ ﻓﺮ‪‬ﺍﺷﺎﻥ ﻭ ﭼﺎﻭﻭﺷﺎﻥ ﻣﻮﺍﻇﺐ‬
‫ﺑﻮﺩﻧﺪ" )ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪.‬ﺹ ‪ .(٣٠٥‬ﻋﻤﺮ ﺭﺿﺎ ﮐﺤﺎﻟﻪ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﺣﺮﻣﺴﺮﺍﻯ‬
‫ﺣﺎﮐﻢ ﻗﺰﻭﻳﻦ ﲢﺖ ﻣﺮﺍﻗﺒﺖ ﺷﺪﻳﺪ ﻣﺴﺠﻮﻥ ﮔﺮﺩﻳﺪ‪ (٢١) .‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﻳﺶ‬
‫ﻼﺗﻘﻰ‬‫ﺫﻳﻞ ﻋﻨﻮﺍﻥ " ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ" ﻣﻰﻧﻮﻳﺴﺪ ‪ ..." :‬ﺗﺎ ﺍﻳﻨﮑﻪ ﻓﻘﺮﻩ ﻗﺘﻞ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﻋﻤﻮﻳﺸﺎﻥ ﻭﺍﻗﻊ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺿﻮﺿﺎﻯ ﻋﻈﻴﻤﻰ ﻭ ﻏﻮﻏﺎﻯ ﻋﻘﻴﻤﻰ ﺩﺭ ﺍﻳﻦ ﺷﻬﺮ ﺑﺮ ﭘﺎ ﺷﺪﻩ ﺑﻮﺩ ﻭ‬
‫ﺍﻏﻠﺐ ﺧﺎﻧﻪﻫﺎﻯ ﻣﺸﻬﻮﺭﻳﻦ ﺑﺎﻳﻦ ﺍﻣﺮ ﺭﺍ ﺑﺮﺍﻯ ﺍﺧﺬ ﺻﺎﺣﺒﺎﻥ ﺑﻴﻮﺕ ﻣﺰﺑﻮﺭﻩ ﲨﻌﻰ ﺍﺯ ﻓﺮ‪‬ﺍﺷﺎﻥ ﻭ‬
‫ﻣﲑﻏﻀﺐ ﻭ ﻳﮏ ﻧﻔﺮ ﺳﻴ‪‬ﺪ ﮐﻪ ﺳﻴ‪‬ﺪﳏﺴﻦ ﻧﺎﻡ ﺩﺍﺷﺖ ﻣﻰﺭﳜﺘﻨﺪ ﻭ ﺟﺴﺘﺠﻮ ﻣﻰﳕﻮﺩﻧﺪ ﻭ ﻳﺎ ﺑﺎ‬
‫ﻧﺮﺩﺑﺎﻥ ﺍﺯ ﺑﺎﻻﻯ ﺑﺎﻣﻬﺎ ﻣﻰﺭﻓﺘﻨﺪ ﮐﻪ ﺗﺰﻟﺰﻝ ﻭ ﺍﺿﻄﺮﺍﺏ ﻭ ﺍﺿﻄﺮﺍﺭ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﻭ ﺑﻠﻨﺪﻯ ﻧﺎﻟﻪ ﻭ ﮔﺮﻳﻪ‬
‫ﻭ ﺯﺍﺭﻯ ﺯﻬﻧﺎﻯ ﺍﻳﻦ ﻣﺮﺩﻣﺎﻥ ﺑﺪﺭﺟﻪﺍﻯ ﻧﺒﻮﺩ ﮐﻪ ﺑﺎﻳﻦ ﳐﺘﺼﺮﻫﺎ ﮐﻮﺗﺎﻩ ﺷﻮﺩ ﻭ ﺑﺰﻬﻧﺎﻯ ﺍﺣﺒ‪‬ﺎﻯ‬
‫ﺍﳍﻲ ﺁﻥ ﺳﻴ‪‬ﺪ ﳏﺴﻦ ﮐﻪ ﺳﺮﺣﻠﻘﻪ ﳎﻤﻊ ﻓﺮ‪‬ﺍﺷﺎﻥ ﻭ ﻣﲑﻏﻀﺒﺎﻥ ﺑﻮﺩﻩ ﺗﮑﻠﻴﻒ ﻣﻰ ﳕﻮﺩﻩ ﮐﻪ‬
‫ﺷﻮﻫﺮﻫﺎﻯ ﴰﺎ ﺍﺯ ﺩﻳﻦ ﺧﺎﺭﺝ ﺷﺪﻩﺍﻧﺪ ﻭ ﴰﺎ ﻃﻼﻕ ﻻﺯﻡ ﻧﺪﺍﺭﻳﺪ ‪‬ﺮ ﮐﻪ ﲞﻮﺍﻫﻴﺪ ﻣﻰﺗﻮﺍﻧﻴﺪ‬
‫ﺷﻮﻫﺮ ﮐﺮﺩ‪...‬ﺑﺎﺭﻯ ﲨﻴﻊ ﺭﺍ ﺍﺯ ﺍﺻﺤﺎﺏ ﺟﻨﺎﺏ ﻃﺎﺀ ﻋﻠﻴﻬﺎ ‪‬ﺎﺀﺍﷲﺍﻻ‪‬ﻰ ﺍﺯ ﻗﺒﻴﻞ ﺟﻨﺎﺏ‬
‫ﻼﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﮔﺮﻓﺘﻨﺪ ﻭ‬
‫ﻣﺴﺘﻄﺎﺏ ﺁﻗﺎ ﺷﻴﺦ ﺻﺎﱀ ﻋﺮﺏ ﻭ ﺟﻨﺎﺏ ﺁﻗﺎ ﺷﻴﺦ ﻃﺎﻫﺮ ﻭ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﲝﮑﻮﻣﺖ ﺑﺮﺩﻩ ﺣﺒﺲ ﳕﻮﺩﻧﺪ ﻭ ﻣﺮﺣﻮﻡ ﺣﺎﺟﻰ ﺍﺳﺪﺍﷲ ﺗﺎﺟﺮ ﻃﺎﺏﺛﺮﺍﻩ ﺭﺍ ﺑﺎ ﺑﻌﻀﻰ ﺩﻳﮕﺮ ﻧﻴﺰ‬
‫ﳏﺒﻮﺱ ﳕﻮﺩﻧﺪ ﺩﺭ ﺣﺎﻟﺖ ﻧﺎﺧﻮﺷﻰ ﻭ ﻣﺮﺽ‪ .‬ﻭ ﺟﻨﺎﺏ ﻃﺎﺀ ﻭ ﻳﮑﻰ ﺍﺯ ﺧﺪﻣﺘﮑﺎﺭﻫﺎﺷﺎﻥ ﮐﻪ‬
‫ﺑﺎﻳﺸﺎﻥ ﻣﺮﺑﻮﻁ ﺑﻮﺩﻩ ﻭ ﻳﮏ ﻧﻔﺮ ﺩﻳﮕﺮ ﳘﺮﺍﻫﺸﺎﻥ ﺍﺯ ﺍﺻﺤﺎﺏ ﺯﻧﺎﻧﻪﺷﺎﻧﺮﺍ ﻧﻴﺰ ﲝﮑﻮﻣﺖ ﺑﺮﺩﻧﺪ ﻭ‬
‫ﺍﺳﺒﺎﺏ ﺩﺍﻍ ﻭ ﺻﺪﻣﻪ ﻣﻮﺟﻮﺩ ﳕﻮﺩﻧﺪ ﻭ ﺍﺑﺘﺪﺍﺀ ﺷﺮﻭﻉ ﮐﺮﺩﻧﺪ ﺑﺎﺫﻳ‪‬ﺖ ﺁﻥ‪ ...‬ﺧﺪﻣﺘﮑﺎﺭ ﮐﻪ ﺑﺎﻗﺮﺍﺭ‬
‫ﺁﻭﺭﻧﺪ ﭼﻪ ﻇﻨ‪‬ﺸﺎﻥ ﭼﻨﲔ ﻣﻘﺘﻀﻰ ﺑﻮﺩﻩ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﺀ ﻋﻠﻴﻬﺎ‪‬ﺎﺀﺍﷲ ﺭﺍ ﺳﺒﺐ ﺍﻳﻦ ﮐﺎﺭ‬
‫ﻣﻰﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﺩﺳﺘﻬﺎﻯ ﺁﻥ ﺯﻥ ﺭﺍ ﺯﻳﺮ ﹸﺍﺭُﺳﻰ ﮔﺬﺍﺷﺘﻨﺪ ﮐﻪ ﻣﺸﻐﻮﻝ ﺍﺫﻳ‪‬ﺖ ﺷﻮﻧﺪ ﺩﺭ ﺍﻳﻦ ﻭﻗﺖ‬
‫ﺟﻨﺎﺏ ﻃﺎﺀ ﻋﻠﻴﻬﺎ ‪‬ﺎﺀﺍﷲ ﻣﺘﻮﺟ‪‬ﻪﺇﻟﯽﺍﷲ ﻭ ﻣﻨﻘﻄﻌﺔﺍﻟﻴﻪ ﺳﺠﺪﻩ ﻣﺎﻧﻨﺪ ﲞﺎﮎ ﻧﺰﺩﻳﮏ ﻣﻰﺷﻮﻧﺪ ﻳﻌﲎ‬
‫ﺳﺮ ﺧﻮﺩ ﺭﺍ ﺑﺰﻳﺮ ﺍﻓﮑﻨﺪﻩ ﺑﺎ ﺩﻝ ﳎﺮﻭﺡ ﻭ ﻗﻠﺐ ﭘﺮﺍﮐﻨﺪﻩ ﲟﻨﺎﺟﺎﺕ ﺳﺮ‪‬ﻯ ﺑﺪﺭﺑﺎﺭ ﺣﻀﺮﺕ‬
‫ﻗﺎﺿﻰﺍﳊﺎﺟﺎﺕ ﺗﻮﺟ‪‬ﻪ ﻣﻰﳕﺎﻳﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺣﲔ ﺧﱪ ﻣﻰﺭﺳﺪ ﮐﻪ ﻗﺎﺗﻞ ﭘﻴﺪﺍ ﺷﺪ" ) ﺻﺺ ‪-٨٢‬‬
‫‪ .(٨٠‬ﻭ ﻧﻴﺰ ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﻣﻰﻧﻮﻳﺴﺪ‪" :‬ﻓﺮ‪‬ﺍﺷﻬﺎﻯ ﺣﮑﻮﻣﺖ ﺭﺍ ﻣﺄﻣﻮﺭ ﺑﮕﺮﻓﱳ‬
‫ﻣﺸﺎﻫﲑ ﺍﺣﺒ‪‬ﺎﺀ ﳕﻮﺩﻧﺪ ﻭ ﲨﻌﻰ ﺍﺯ ﺭﺟ‪‬ﺎﻟﻪ ﻭ ﻃﻼﹼﺏ ﺑﻪ ﺧﺎﻧﻪ ﺣﺎﺟﻰ ﺍﺳﺪﺍﷲ ﺭﳜﺘﻪ ﺑﺘﺎﺭﺍﺝ ﻣﺸﻐﻮﻝ‬
‫ﺷﺪﻧﺪ ﻭ ﻣﺸﺎﺭٌﺍﻟﻴﻪ ﺭﺍ ﺑﺎ ﻳﮏ ﺑﺮﺍﺩﺭ ﺯﺍﺩﻩﺍﺵ ﺁﻗﺎ ﻣﻬﺪﻯ ﻧﺎﻡ ﮐﻪ ﺣﺎﺿﺮ ﺑﻮﺩﻩ ﮔﺮﻓﺘﻪ ﺑﺎ ﲨﻊ ﺩﻳﮕﺮ‬
‫ﻼﺍﺑﺮﺍﻫﻴﻢ ﳏﻼﹼﺗﻰ ﻭ‬
‫ﲝﺒﺲ ﺷﺪﻳﺪ ﺑﺮﺩﻧﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﺟﻨﺎﺏ ﺁﻗﺎ ﺷﻴﺦ ﺻﺎﱀ ﻋﺮﺏ ﻭ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﻼ ﻃﺎﻫﺮ ﺷﲑﺍﺯﻯ ﻭ ﻏﲑﻩ ﻭ ﻏﲑﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻭ ‪‬ﺮ ﺧﺎﻧﻪ ﮐﻪ ﻣﻨﺴﻮﺏ ﺑﺎﺣﺒ‪‬ﺎﺀ ﺑﻮﺩ ﻣﻰ‬ ‫ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﺭﳜﺘﻨﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﺍﻳﻦ ﺑﻨﺪﻩ ﻧﮕﺎﺭﻧﺪﻩ ﻃﻔﻠﯽ ﺑﻮﺩﻡ ﻟﻴﮑﻦ ﺧﻮﺏ ﺑﻨﻈﺮ ﺩﺍﺭﻡ ﻭﻗﱴ ﮐﻪ ﺳﻴ‪‬ﺪ ﳏﺴﻦ‬
‫ﻣﻠﻘﹼﺐ ﺑﻪ ﺑﺎﰉﮐﹸﺶ ﺑﺎ ﲨﻌﻰ ﻓﺮ‪‬ﺍﺵ ﻭ ﻣﲑﻏﻀﺐ ﺩﺭﺏ ﺧﺎﻧﻪ ﻣﺎ ﺭﺍ ﺯﺩﻧﺪ ﻭ ﮐﺴﻰ ﺑﺎﺯ ﻧﮑﺮﺩ ﺍﺯ‬
‫ﺩﻳﻮﺍﺭ ﺑﺎﻻﺁﻣﺪﻩ ﻭﺍﺭﺩ ﺧﺎﻧﻪ ﺷﺪﻧﺪ ﻭ ﺑﺸﺪ‪‬ﺕ ﺗﻔﺤ‪‬ﺺ ﻭ ﺟﺴﺘﺠﻮ ﻣﻰ ﳕﻮﺩﻧﺪ ﻭ ﺩﺭﻫﺎﻯ ﺑﻌﻀﻰ‬
‫ﺍﻃﺎﻗﻬﺎ ﮐﻪ ﺑﺴﺘﻪ ﺑﻮﺩ ﺧﻮﺍﺳﺘﻨﺪ ﺑﺸﮑﻨﻨﺪ ﺍﻫﻞ ﺧﺎﻧﻪ ﺑﺎﺯ ﻣﻰ ﮐﺮﺩﻧﺪ ﻭ ﲤﺎﻡ ﺍﻫﻞ ﺧﺎﻧﻪ ﺍﺯ ﺳﻄﻮﺕ ﻭ‬
‫ﻼﺗﻘﻰ ﺗﺎ‬
‫ﻗﻬﺮ ﺁﻬﻧﺎ ﻣﻀﻄﺮﺏ ﻭ ﭘﺮﻳﺸﺎﻥ ﻭ ﻟﺮﺯﺍﻥ ﻭ ﻫﺮﺍﺳﺎﻥ ﺑﻮﺩﱘ‪ .‬ﺧﻼﺻﻪ ﺍﺯ ﺭﻭﺯ ﻗﺘﻞ ﺣﺎﺝ ﻣ ﹼ‬
‫ﻣﺪ‪‬ﺗﻰ ﻣﺪﻳﺪ ﺁﻥ ﺳﻴ‪‬ﺪ ﺷ ﹼﻘ ﹺﻰ ﻋﻨﻴﺪ ﺑﺎ ﲨﻌﻰ ﻓﺮ‪‬ﺍﺵ ﻭ ﻣﲑﻏﻀﺐ ‪‬ﺮ ﺧﺎﻧﻪﺍﻯ ﮐﻪ ﺍﺣﺘﻤﺎﻝ ﺑﻮﺩﻥ‬
‫ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﻃﺎﺋﻔﻪ ﺭﺍ ﻣﻰﺩﺍﺩﻧﺪ ﺑﺪﻭﻥ ﺧﱪ ﻭﺍﺭﺩ ﻣﻰﺷﺪﻧﺪ ﻭ ﺳﻴ‪‬ﺪ ﻣﺰﺑﻮﺭ ﺩﺭ ﺑﻌﻀﻰ ﺧﺎﻧﻪﻫﺎ‬
‫ﺑﻪﺯﻬﻧﺎ ﻣﺬﮐﻮﺭ ﻣﻰ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺷﻮﻫﺮﻫﺎﻯ ﴰﺎ ﺍﺯ ﺩﻳﻦ ﺑﺮﮔﺸﺘﻪﺍﻧﺪ ﻭ ﴰﺎ ﺑﺪﻭﻥ ﻃﻼﻕ ﻣﻰﺗﻮﺍﻧﻴﺪ‬
‫‪‬ﺮﮐﻪ ﲞﻮﺍﻫﻴﺪ ﺍﺧﺘﻴﺎﺭ ﳕﺎﺋﻴﺪ‪ .‬ﺑﺎﺭﻯ ﺍﺻﺤﺎﺏ ﻭ ﺍﺣﺒﺎﺏ ﺑﻌﻀﻰ ﳏﺒﻮﺱ ﺩﺭ ﺯﻧﺪﺍﻥ ﻭ ﲨﻌﻰ‬
‫ﻣﺴﺘﻮﺭ ﻭ ﭘﻨﻬﺎﻥ ﻭ ﺑﺮﺧﻰ ﻓﺮﺍﺭ ﺑﻪ ﮐﻮﻩ ﻭ ﺑﻴﺎﺑﺎﻥ ﳕﻮﺩﻧﺪ ﻭﻟﯽ ﺑﺎ ﺍﻳﻦ ﳘﻪ ﺁﺗﺶ ﻗﻬﺮ ﻭ ﻏﻀﺐ‬
‫ﻼﳏ ‪‬ﻤﺪ ﻓﺮﻭ ﻧﻨﺸﺴﺖ ﻭ ﺑﮕﺮﻓﺘﺎﺭﻯ ﺍﻳﻦ ﲨﺎﻋﺖ ﻗﻨﺎﻋﺖ ﻧﮑﺮﺩ ﺯﻳﺮﺍ ﮐﻪ ﭼﻨﲔ ﺗﻮﻫ‪‬ﻢ ﻭ ﺗﺼﻮ‪‬ﺭ‬ ‫ﻣﹼ‬
‫ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺧﺎﻧﻪ ﺣﺎﺟﻰ ﺍﺳﺪﺍﷲ ﺑﺎﻃﹼﻼﻉ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺅﺳﺎﻯ ﺑﺎﺑﻴ‪‬ﻪ ﺍﳒﻤﻦ ﳕﻮﺩﻩ ﻭ‬
‫ﲝﮑﻢ ﺁﻬﻧﺎ ﺍﻳﻦ ﻗﺘﻞ ﻭﺍﻗﻊ ﺷﺪﻩ ﳍﺬﺍ ﺍﺯ ﺣﮑﻮﻣﺖ ﺑﺎﺻﺮﺍﺭ ﺍﺳﺘﻨﻄﺎﻕ ﻭ ﺍﺫﻳ‪‬ﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ‬
‫ﻼﺻﺎﱀ ﭘﺪﺭﺵ ﺧﻮﺍﺳﺘﻨﺪ ﻭ ﺟﻮﺍﺏ ﺻﻮﺍﺏ‬ ‫ﺧﻮﺍﺳﺖ ﻭ ﭼﻮﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺯ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﻧﺸﻨﻴﺪﻧﺪ ﺑﻨﺎﭼﺎﺭ ﺳﮑﻮﺕ ﳕﻮﺩ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺎ ﺧﺎﺩﻣﻪﺍﺵ ﮐﺎﻓﻴﻪ ﻧﺎﻡ ﻭ ﺯﻥ ﺩﻳﮕﺮ ﺑﻪ‬
‫ﺩﺍﺭﺍﳊﮑﻮﻣﻪ ﺑﺮﺩﻩ ﺍﺳﺘﻨﻄﺎﻕ ﳕﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺟﻮﺍﺏ ﮔﻔﺘﻨﺪ ﺍﻳﻦ ﻗﺘﻞ ﻧﻪ ﺑﺎﻣﺮ ﻭ ﻣﻴﻞ ﻣﺎ ﻭ ﻧﻪ ﺑﺎﻃﹼﻼﻉ ﻭ‬
‫ﻼﳏﻤ‪‬ﺪ ﺑﺸﺪ‪‬ﺕ ﻭ ﺍﺻﺮﺍﺭ ﺍﺯ ﺣﮑﻮﻣﺖ ﺍﺫﻳ‪‬ﺖ ﻭ ﺁﺯﺍﺭ ﺍﻳﺸﺎﻥ ﺭﺍ‬ ‫ﺭﺿﺎﻯ ﻣﺎ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣ ﹼ‬
‫ﺧﻮﺍﺳﺘﺎﺭ ﺷﺪ‪ .‬ﺑﺎﻳﻦ ﺳﺒﺐ ﺑﺎﺷﺎﺭﻩ ﺣﮑﻮﻣﺖ ﻣﲑﻏﻀﺐ ﺍﺳﺒﺎﺏ ﺩﺍﻍ ﺍﺯ ﺁﺗﺶ ﻭ ﺁﻫﻦ ﺣﺎﺿﺮ‬
‫ﳕﻮﺩﻩ ﳔﺴﺖ ﺑﺮﺍﻯ ﺍﺣﺘﺮﺍﻡ ﻭ ﺗﺮﺳﺎﻧﺪﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺳﺘﻬﺎﻯ ﮐﺎﻓﻴﻪ ﺧﺎﺩﻣﻪ ﺭﺍ ﺯﻳﺮ ﹸﺍﺭُﺳﻰ‬
‫ﮔﺬﺍﺭﺩﻧﺪ ﮐﻪ ﺩﺭ ﺑﲑﻭﻥ ﺍﻃﺎﻕ ﺩﺍﻍ ﳕﺎﻳﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺷﺪﻳﺪ ﺧﻄﲑ ﮐﻪ ﺍﻣﻴﺪ ﻭ ﺭﺟﺎﻯ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﳘﻪ ﮐﺲ ﻭ ﳘﻪ ﺟﺎ ﲜﺰ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﺰﻳ ﹺﺰ ﻗﺪﻳﺮ ﻣﻘﻄﻮﻉ ﺑﻮﺩ ﺑﺴﺠﺪﻩ ﺍﻓﺘﺎﺩﻩ ﻭ‬
‫ﺏﺍﻋﻠﻰ ﳕﻮﺩﻩ ﰉ ﺣﺠﺎﺏ ﺣﺮﻭﻑ ﻭ ﮐﻠﻤﺎﺕ ﺑﻌﺮﺽ ﺣﺎﻝ ﻭ‬ ‫ﺗﻮﺟ‪‬ﻪ ﻭ ﺗﻮﺳ‪‬ﻞ ﺑﻪ ﺣﻀﺮﺕ ﺭ ‪‬‬
‫ﻣﻨﺎﺟﺎﺕ ﻣﺸﻐﻮﻝ ﺷﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ ﮐﻪ ﻭﺻﻔﺶ ﺧﺎﺭﺝ ﺍﺯ ﻣﻘﺎﻝ ﺍﺳﺖ ﺑﻐﺘ ﹰﺔ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺷﺪ‬
‫ﮐﻪ ﻗﺎﺗﻞ ﭘﻴﺪﺍ ﺷﺪ ﳍﺬﺍ ﺗﻮﺟ‪‬ﻪ ﮐ ﹼﻞ ﺑﺎﻳﻦ ﻣﻄﻠﺐ ﺷﺪ ﮐﻪ ﻗﺎﺗﻞ ﮐﻴﺴﺖ ﻭ ﭼﮕﻮﻧﻪ ﭘﻴﺪﺍ ﺷﺪﻩ‪ .‬ﺑﺎﻳﻦ‬
‫ﺟﻬﺖ ﺍﺯ ﺻﺮﺍﻓﺖ ﺩﺍﻍ ﮐﺮﺩﻥ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﻣﻌﻠﻮﻡ ﺷﺪ ﮐﻪ ﺁﻗﺎ ﻣﲑﺯﺍ ﺻﺎﱀ ﻧﺎﻡ ﺷﲑﺍﺯﻯ ﺍﺳﺖ ﮐﻪ‬
‫ﺍﻧﻘﻼﺏ ﻭ ﺁﺷﻮﺏ ﺷﻬﺮ ﻭ ﮔﺮﻓﺘﺎﺭﻯ ﰉﮔﻨﺎﻫﺎﻥ ﺭﺍ ﺩﻳﺪﻩ ﻭ ﺍﺿﻄﺮﺍﺏ ﻣﻈﻠﻮﻣﺎﻥ ﺭﺍ ﺷﻨﻴﺪﻩ ﺑﺎ ﭘﺎﻯ‬
‫ﺧﻮﺩ ﺑﻪ ﺩﺍﺭﺍﳊﮑﻮﻣﻪ ﺁﻣﺪﻩ ﻭ ﺑﺰﺑﺎﻥ ﺧﻮﺩ ﺍﻗﺮﺍﺭ ﳕﻮﺩﻩ ﮐﻪ ﺑﺪﺳﺖ ﺧﻮﺩ ﺑﺎ ﺳﺮﻧﻴﺰﻩ ﺑﻪ ﺩﻫﺎﻧﺶ‬
‫ﺯﺩﻩﺍﻡ ﻭ ﳘﺪﺳﺖ ﻭ ﳘﺮﺍﻩ ﻭ ﻫﻢ ﺭﺍﺋﻰ ﻧﺪﺍﺷﺘﻪﺍﻡ ﻭ ﺍﻳﻦ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺭﺍ ﰉﺟﻬﺖ ﺯﺟﺮ ﻭ ﺣﺒﺲ‬
‫ﳕﻮﺩﻩ ﻭ ﻣﻰﳕﺎﻳﻨﺪ‪ .‬ﭘﺮﺳﻴﺪﻧﺪ ﺷﺨﺺ ﻋﺎﱂ ﻭ ﳎﺘﻬﺪ ﺭﺍ ﭼﺮﺍ ﮐﺸﱴ؟ ﮔﻔﺖ ﺍﻭ ﻋﺎﱂ ﻧﺒﻮﺩ ﺑﻠﮑﻪ ﻳﮏ‬
‫ﺧﻮﺷﻪ ﮐﻮﭼﮏ ﻏﻮﺭﻩ ﺍﺯ ﺑﺎﻍ ﺍﺑﻮﺣﻨﻴﻔﻪ ﺩﺯﺩﻳﺪﻩ ﺑﻮﺩ‪ .‬ﺍﮔﺮ ﻋﺎﱂ ﺑﻮﺩ ﺑﻪ ﭘﻴﺸﻮﺍ ﻭ ﻣﻘﺘﺪﺍﻯ ﻣﻦ‬
‫ﺐ ﻭ ﻟﻌﻦ ﳕﻰﳕﻮﺩ ﻭ ﻣﻦ ‪‬ﻤﲔ ﺳﺒﺐ ﺍﻭ ﺭﺍ‬ ‫ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﻭ ﺳﻴ‪‬ﺪﺭﺷﱴ ﺩﺭ ﻣﻨﱪ ﺳ ‪‬‬
‫ﻼﳏﻤ‪‬ﺪ ﺑﺎ ﻣﲑﺯﺍ ﺻﺎﱀ ﺭﻭﺑﺮﻭ ﺷﺪ ﻭ ﺍﺳﺘﻨﻄﺎﻕ ﻭ ﮔﻔﺘﮕﻮ‬ ‫ﮐﺸﺘﻪﺍﻡ‪ .‬ﻭ ﭼﻮﻥ ﺩﺭ ﳏﻀﺮ ﺣﮑﻮﻣﺖ ﻣ ﹼ‬
‫ﮐﺮﺩ ﻭ ﺑﺎ ﮐﻤﺎﻝ ﻓﺼﺎﺣﺖ ﺍﻗﺮﺍﺭ ﻭ ﺍﻋﺘﺮﺍﻑ ﺷﻨﻴﺪ ﮔﻔﺖ ﺩﺭﻭﻍ ﻣﻰﮔﻮﻳﺪ‪ .‬ﮔﻔﺖ ﺳﺮﻧﻴﺰﻩ ﮐﻪ ﺑﺎ‬
‫ﺍﻭ ﺑﺪﻫﺎﻧﺶ ﺯﺩﻩﺍﻡ ﺩﺭ ﺯﻳﺮ ﭘﻞ ﻧﺰﺩﻳﮏ ﻣﺴﺠﺪ ﺍﺳﺖ‪ .‬ﺭﻓﺘﻨﺪ ﻓﺮ‪‬ﺍﺷﻬﺎ ﻭ ‪‬ﻤﺎﻥ ﻧﺸﺎﻥ ﺳﺮﻧﻴﺰﻩ ﺭﺍ‬
‫ﻼﳏﻤ‪‬ﺪ ﺑﺎ ﮐﻤﺎﻝ ﺗﻐﻴ‪‬ﺮ ﮔﻔﺖ ﺍﻳﻦ ﻣﺮﺩ ﻗﺎﺑﻞ ﻧﻴﺴﺖ ﮐﻪ ﻗﺎﺗﻞ ﭘﺪﺭ ﻣﻦ ﺑﺎﺷﺪ‪ .‬ﻣﲑﺯﺍ‬ ‫ﺁﻭﺭﺩﻧﺪ‪ .‬ﻣ ﹼ‬
‫ﺻﺎﱀ ﮔﻔﺖ ﻟﺒﺎﺱ ﻓﺎﺧﺮ ﻭ ﺧﺮﻗﻪ ﺧﺰ ﺑﻴﺎﻭﺭﻳﺪ ﺑﭙﻮﺷﻢ ﺗﺎ ﻗﺎﺗﻞ ﭘﺪﺭﺕ ﻣﺘﺸﺨ‪‬ﺺ ﺑﺎﺷﺪ‪ .‬ﺑﺎﺭﻯ ﺍﻭ‬
‫ﺭﺍ ﺑﻪ ﺯﻧﺪﺍﻥ ﺑﺮﺩﻩ ﺯﻳﺮ ﺯﳒﲑ ﻧﺸﺎﻧﺪﻧﺪ‪ .‬ﻣﺮﺩﻡ ﺷﻬﺮ ﮐﻪ ﺍﻳﻦ ﺍﻣﺮ ﻋﺠﻴﺐ ﺭﺍ ﺷﻨﻴﺪﻧﺪ ﺩﺳﺘﻪ ﺩﺳﺘﻪ‬
‫ﺩﺭﺏ ﺯﻧﺪﺍﻥ ﺑﺘﻤﺎﺷﺎ ﻣﻰﺁﻣﺪﻧﺪ" ) ﺻﺺ ‪ .(٣٥٦-٣٥٩‬ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﺣﺴﲔ ﳘﺪﺍﱏ ﺩﺭ ﺗﺎﺭﻳﺦ‬
‫ﻼﳏﻤ‪‬ﺪﺗﻘﻰ ﺩﺭ ﺯﻧﺪﺍﻥ ﺍﺯ ﻣﲑﺯﺍ ﺻﺎﱀ‬ ‫ﺧﻮﻳﺶ ﺑﺪﻳﻦ ﻣﻀﻤﻮﻥ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﭼﻮﻥ ﭘﺴﺮﺍﻥ ﺣﺎﺝ ﻣ ﹼ‬
‫ﭘﺮﺳﻴﺪﻧﺪ ﮐﻪ ﭼﺮﺍ ﭘﺪﺭ ﻣﺎ ﭼﻨﲔ ﻋﺎﱂ ﺟﻠﻴﻠﯽ ﺭﺍ ﺑﻘﺘﻞ ﺭﺳﺎﻧﺪﻯ ﻭ ﺑﻪ ﺍﻭ ﻓﺤ‪‬ﺎﺷﻰ ﳕﻮﺩﻧﺪ ﻭﻯ ﺩﺭ‬
‫ﺟﻮﺍﺏ ﮔﻔﺖ ﮐﻪ ﺍﻭ ﻋﺎﱂ ﻧﺒﻮﺩ ﻭ ﺗﻨﻬﺎ ﺍﺯ ﺑﺎﻍ ﺍﺑﻮﺣﻨﻴﻔﻪ ﻣﻴﻮﻩﺍﻯ ﭼﻨﺪ ﭼﻴﺪﻩ ﺑﻮﺩ‪ .‬ﻣﻦ ﺍﻭ ﺭﺍ ﺑﻪ‬
‫ﺩﻭﺯﺥ ﻓﺮﺳﺘﺎﺩﻡ ﻭ ﴰﺎ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﺩﻭﺯﺥ ﻣﻰﻓﺮﺳﺘﻢ‪ .‬ﻧﺎﮔﻬﺎﻥ ﺑﺴﻮﻯ ﺁﻧﺎﻥ ﲪﻠﻪ ﳕﻮﺩ ﻭ ﺯﳒﲑ ﺧﻮﺩ‬
‫ﺭﺍ ﺩﺭﻳﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺯﻧﺪﺍﻧﺒﺎﻥ ﺩ ﹺﺭ ﺯﻧﺪﺍﻥ ﺭﺍ ﻗﻔﻞ ﳕﻮﺩ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻋﺘﺮﺍﻑ ﺻﺮﻳﺢ ﻣﲑﺯﺍ ﺻﺎﱀ‬
‫ﻼﳏﻤ‪‬ﺪ ﺷﻮﻫﺮ ﻃﺎﻫﺮﻩ ﺩﺳﺖ ﺑﺮﺩﺍﺭ ﻧﺒﻮﺩ ﻭ ﺩﺍﺋﻤﹰﺎ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎﻥ ﺑﻮﺩ‪(٢٢) .‬‬
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‫ﻼﳏﻤ‪‬ﺪ ﺑﺮﻏﺎﱏ ﻗﺼﺪ ﺩﺍﺷﺖ ﻃﺎﻫﺮﻩ ﻭ ﳘﻪ ﻳﺎﺭﺍﻥ ﺍﻭ ﺭﺍ ﺑﺒﻬﺎﻧﻪ ﺧﻮﳔﻮﺍﻫﻰ ﻗﺘﻞ ﭘﺪﺭ ﻣﻌﺪﻭﻡ‬ ‫ﭼﻮﻥ ﻣ ﹼ‬
‫ﳕﺎﻳﺪ ﺑﻪ ﺍﻋﺘﺮﺍﻑ ﻣﲑﺯﺍ ﻋﺒﺪﺍﷲ )ﻣﲑﺯﺍﺻﺎﱀ( ﺷﲑﺍﺯﻯ ﺍﻋﺘﻨﺎﺀ ﻧﻨﻤﻮﺩ‪ .‬ﺣﮑﻮﻣﺖ ﻗﺰﻭﻳﻦ ﮐﻪ ﻭﺿﻊ‬
‫ﺭﺍ ﭼﻨﲔ ﺩﻳﺪ ﺑﺎﺑﻴﺎﻥ ﺍﺳﲑ ﺭﺍ ﺑﻪ ﻃﻬﺮﺍﻥ ﺍﻋﺰﺍﻡ ﺩﺍﺷﺖ ﺗﺎ ﺩﺭ ﭘﺎﻳﺘﺨﺖ ﺑﺪﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺳﻴﺪﮔﻰ‬
‫ﺷﻮﺩ‪ .‬ﺍﺯ ﲨﻠﻪ ﺍﻋﺰﺍﻡ ﺷﺪﮔﺎﻥ ﺣﺎﺝ ﺍﺳﺪﺍﷲﻓﺮﻫﺎﺩﻯ‪ ،‬ﺷﻴﺦ ﺻﺎﱀ ﮐﺮﳝﻰ‪ ،‬ﺣﺎﺝﻣ ﹼ‬
‫ﻼﺍﺑﺮﺍﻫﻴﻢﳏﻼﹼﺗﻰ‪،‬‬
‫ﻼﺗﻘﻰ ﻣﲑﺯﺍ ﻋﺒﺪﺍﷲ ﺑﻮﺩﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﺑﻪ ﻃﻬﺮﺍﻥ ﺑﻼﻓﺎﺻﻠﻪ ﺁﻧﺎﻥ‬ ‫ﻼ ﻃﺎﻫﺮ ﺷﲑﺍﺯﻯ ﻭ ﻗﺎﺗﻞ ﻣ ﹼ‬
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‫ﺭﺍ ﺩﺭ ﺧﺎﻧﻪ ﻳﮑﻰ ﺍﺯ ﮐﺪﺧﺪﺍﻳﺎﻥ ﺁﻥ ﺷﻬﺮ ﺯﻧﺪﺍﱏ ﳕﻮﺩﻧﺪ‪ (٢٣).‬ﺁﻗﺎ ﳏﻤ‪‬ﺪﻓﺮﻫﺎﺩﻯ ﻧﻴﺰ ﮐﻪ ﻣﺘ‪‬ﻬﻢ‬
‫ﻼﺗﻘﻰ ﺑﻮﺩ ﺩﺭ ﺁﻥ ﺍﺣﻴﺎﻥ ﺑﻪ ﻃﻬﺮﺍﻥ ﻓﺮﺍﺭ ﮐﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺣﻀﺮﺕ‬ ‫ﺑﺘﻮﻃﺌﻪ ﻭ ﺣﺘ‪‬ﻰ ﺷﺮﮐﺖ ﺩﺭ ﻗﺘﻞ ﻣ ﹼ‬
‫‪‬ﺎﺀﺍﷲ ﭘﺲ ﺍﺯ ﺍﻃﹼﻼﻉ ﺍﺯ ﺍﻭﺿﺎﻉ ﺯﻧﺪﺍﻧﻴﺎﻥ ﻣﺬﮐﻮﺭ ﺑﻌﻠﹼﺖ ﺁﺷﻨﺎﺋﻰ ﮐﻪ ﺑﺎ ﮐﺪﺧﺪﺍﻯ ﻳﺎﺩ ﺷﺪﻩ‬
‫ﺩﺍﺷﺘﻨﺪ ﺑﻪ ﺧﺎﻧﻪ ﺍﻭ ﺗﺸﺮﻳﻒ ﺑﺮﺩﻧﺪ ﺗﺎ ﻭﺳﺎﺋﻞ ﺭﺍﺣﺖ ﻭ ﺳﺮﺍﳒﺎﻡ ﺁﺯﺍﺩﻯ ﺍﺻﺤﺎﺏ ﺭﺍ ﻓﺮﺍﻫﻢ‬
‫ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﮐﺪﺧﺪﺍ ﮐﻪ ﻣﺮﺩﻯ ﻃﻤ‪‬ﺎﻉ ﻭ ﻣﮑﹼﺎﺭ ﺑﻮﺩ ﻭ ﺍﺯ ﻣﺮﺍﺗﺐ ﲞﺸﺶ ﻭ ﺟﻮﺍﳕﺮﺩﻯ ﲨﺎﻝ ﺍ‪‬ﻰ‬
‫ﺧﱪ ﺩﺍﺷﺖ ﺍﺯ ﻓﺮﺻﺖ ﺍﺳﺘﻔﺎﺩﻩ ﳕﻮﺩ ﻭ ﺷﺮﺡ ﻣﻔﺼ‪‬ﻠﯽ ﺍﺯ ﺍﻭﺿﺎﻉ ﺍﺳﻔﻨﺎﮎ ﺯﻧﺪﺍﻧﻴﺎﻥ ﻭ ﺍﺯ ﲨﻠﻪ‬
‫ﮔﺮﺳﻨﮕﻰ ﻭ ﺑﺮﻫﻨﮕﻰ ﺁﻧﺎﻥ ﺑﻌﺮﺽ ﻣﺒﺎﺭﮎ ﺭﺳﺎﻧﻴﺪ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻧﻴﺰ ﻭﺟﻪ ﻧﻘﺪ ﻗﺎﺑﻞ‬
‫ﻣﻼﺣﻈﻪﺍﻯ ﻓﺮﺍﻫﻢ ﳕﻮﺩﻩ ﻧﺰﺩ ﮐﺪﺧﺪﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ ﺩﺳﺘﻮﺭ ﻓﺮﻣﻮﺩﻧﺪ ﺁﻧﺎﻥ ﺭﺍ ﺁﺯﺍﺩ ﳕﺎﻳﺪ‪ .‬ﮐﺪﺧﺪﺍ‬
‫ﭼﻨﺪ ﺗﻦ ﺍﺯ ﺍﺻﺤﺎﺏ ﺭﺍ ﮐﻪ ﻃﺎﻗﺖ ﺯﻧﺪﺍﻥ ﻧﺪﺍﺷﺘﻨﺪ ﺭﻫﺎ ﮐﺮﺩ ﻭ ﺍﺯ ﺳﺨﺘﮕﲑﻯ ﺧﻮﺩ ﻧﺴﺒﺖ ﺑﻪ‬
‫ﺩﻳﮕﺮﺍﻥ ﮐﺎﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﻃﻤﻊ ﺍﻭ ﺭﺍ ﻭﺍﺩﺷﺖ ﮐﻪ ﻣﻮﺿﻮﻉ ﮐﻤﮏ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﻪ ﺯﻧﺪﺍﻧﻴﺎﻥ ﺭﺍ‬
‫ﺑﻪ ﺭﺅﺳﺎﻯ ﺧﻮﺩ ﮔﺰﺍﺭﺵ ﮐﻨﺪ ﺗﺎ ﻫﻢ ﺧﻮﺩ ﺭﺍ ﳏﺒﻮﺏ ﳕﺎﻳﺪ ﻭ ﻫﻢ ﭘﻮﻝ ﺑﻴﺸﺘﺮﻯ ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪.‬‬
‫ﺭﺅﺳﺎﻯ ﮐﺪﺧﺪﺍ ﭼﻮﻥ ﺍﺯ ﻣﺮﺍﺗﺐ ﮐﺮﻡ ﻭ ﲞﺸﺶ ﲨﺎﻝﺍ‪‬ﻰ ﺁﮔﺎﻩ ﺑﻮﺩﻧﺪ ﻣﻮﻗﻊ ﺭﺍ ﻣﻐﺘﻨﻢ ﺩﺍﻧﺴﺘﻪ ﻭ‬
‫ﺍﻣﺮ ﺑﻪ ﺍﺣﻀﺎﺭ ﺁﻥ ﺣﻀﺮﺕ ﳕﻮﺩﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺣﻀﻮﺭ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﺪﺍﻥ ﺣﻀﺮﺕ ﺍﻋﺘﺮﺍﺽ‬
‫ﮐﺮﺩﻩ ﮔﻔﺘﻨﺪ ﮐﻪ ﭼﺮﺍ ﺑﻪ ﺯﻧﺪﺍﻧﻴﺎﻥ ﮐﻤﮏ ﮐﺮﺩﻩﺍﻧﺪ ﻭ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺍﻳﻦ ﮐﻤﮏ ﻧﺸﺎﻥ‬
‫ﻼﺗﻘﻰ ﺷﺮﮐﺖ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﭘﺎﺳﺦ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ‬ ‫ﻣﻰﺩﻫﺪ ﮐﻪ ﺩﺭ ﺗﻮﻃﺌﻪ ﻗﺘﻞ ﻣ ﹼ‬
‫ﮐﺪﺧﺪﺍ ﺑﺘﻔﺼﻴﻞ ﺍﺯ ﮔﺮﻓﺘﺎﺭﻳﻬﺎ ﻭ ﮔﺮﺳﻨﮕﻰ ﻭ ﺑﺮﻫﻨﮕﻰ ﺍﻳﻦ ﻣﻈﻠﻮﻣﺎﻥ ﺑﺎ ﻣﻦ ﮔﻔﺘﮕﻮ ﮐﺮﺩ ﻭ ﺑﻪ‬
‫ﺑﻴﮕﻨﺎﻫﻰ ﺁﻧﺎﻥ ﺍﺷﺎﺭﺕ ﳕﻮﺩ ﻭ ﺍﺯ ﻣﻦ ﺧﻮﺍﺳﺖ ﮐﻪ ﺑﻪ ﺑﻴﭽﺎﺭﮔﺎﻥ ﮐﻤﮏ ﳕﺎﱘ‪ .‬ﻣﻦ ﻫﻢ ﺍﺯ ﮐﻤﮏ‬
‫ﺩﺭﻳﻎ ﻧﮑﺮﺩﻡ‪ .‬ﻣﺘﺼﺪ‪‬ﻳﺎﻥ ﺍﻣﻮﺭ ‪‬ﺮ ﺣﺎﻝ ﺑﻄﻤﻊ ﻣﺎﻝ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺭﺍ ﺩﺭ ﳘﺎﻥ ﺧﺎﻧﻪ ﮐﺪﺧﺪﺍ‬
‫ﺯﻧﺪﺍﱏ ﳕﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﳔﺴﺘﲔ ﺑﺎﺭ ﺑﻮﺩ ﮐﻪ ﺣﻀﺮﺗﺸﺎﻥ ﺩﺭ ﻃﺮﻳﻖ ﺍﻣﺮ ﺑﺪﻳﻊ ﮔﺮﻓﺘﺎﺭ ﺯﻧﺪﺍﻥ‬
‫ﻣﻰﺷﺪﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﭼﻨﺪ ﺭﻭﺯ ﺑﺎ ﺗﻼﺵ ﺟﻌﻔﺮﻗﻠﯽﺧﺎﻥ ﺑﺮﺍﺩﺭ ﻣﲑﺯﺍ ﺁﻗﺎﺧﺎﻥﻧﻮﺭﻯ ﻭ ﭼﻨﺪ ﺗﻦ ﺩﻳﮕﺮ‬
‫ﺁﻥ ﺣﻀﺮﺕ ﺍﺯ ﺧﺎﻧﻪ ﮐﺪﺧﺪﺍ ﺭﻫﺎ ﺷﺪﻧﺪ‪ .‬ﻣﺘﺼﺪ‪‬ﻳﺎﻥ ﺍﻣﻮﺭ ﻭ ﺭﺅﺳﺎﻯ ﮐﺪﺧﺪﺍ ﺍﺯ ﺗﺮﺱ‬
‫ﺟﻌﻔﺮﻗﻠﯽﺧﺎﻥ ﺍﺯ ﺭﻓﺘﺎﺭ ﺧﻮﺩ ﻧﺴﺒﺖ ﺑﻪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﭘﻮﺯﺵ ﻃﻠﺒﻴﺪﻧﺪ ﻭ ﺑﺎ ﻬﻧﺎﻳﺖ ﺣﺴﺮﺕ ﻭ‬
‫ﻼﺗﻘﻰﺑﺮﻏﺎﱏ ﺩﺍﺋﻤﹰﺎ ﺗﻼﺵ ﻣﻰﳕﻮﺩﻧﺪ ﮐﻪ ﺍﺯ‬ ‫ﺍﻓﺴﻮﺱ ﭘﻰ ﮐﺎﺭ ﺧﻮﻳﺶ ﺭﻓﺘﻨﺪ‪ .‬ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ ﻣ ﹼ‬
‫ﻼﺗﻘﻰ ﺩﺍﺩ‬‫ﺍﺻﺤﺎﺏ ﺍﻧﺘﻘﺎﻡ ﺑﮕﲑﻧﺪ‪ .‬ﺣﺘ‪‬ﻰ ﻧﺰﺩ ﺷﺎﻩ ﺭﻓﺘﻨﺪ ﻭ ﺑﺰﻋﻢ ﺧﻮﺩ ﺑﺮﺍﻯ ﳎﺎﺯﺍﺕ ﻗﺎﺗﻼﻥ ﻣ ﹼ‬
‫ﻼﳏﻤ‪‬ﺪ ﺷﻮﻫﺮ ﻃﺎﻫﺮﻩ ﻧﺰﺩ ﺷﺎﻩ ﭘﲑﺍﻫﻦ ﺧﻮﺩ ﺭﺍ ﭘﺎﺭﻩ ﮐﺮﺩ ﻭ ﺗﻘﺎﺿﺎﻯ ﺍﻧﺘﻘﺎﻡ ﻭ‬ ‫ﺧﻮﺍﻫﻰ ﳕﻮﺩﻧﺪ‪ .‬ﻣ ﹼ‬
‫ﻼﻃﺎﻫﺮ ﺷﲑﺍﺯﻯ ﺑﻌﻼﻣﺖ‬ ‫ﻼﺍﺑﺮﺍﻫﻴﻢ ﳏﻼﹼﺗﻰ ﻭ ﻣ ﹼ‬ ‫ﻗﺼﺎﺹ ﳕﻮﺩ‪ .‬ﳘﭽﻨﲔ ﺍﺯ ﺷﺎﻩ ﺧﻮﺍﺳﺖ ﮐﻪ ﻣ ﹼ‬
‫ﻼﳏﻤ‪‬ﺪﺗﻘﻰ ﺭﺍ ﻃﻮﺍﻑ ﮐﻨﻨﺪ‪ (٢٤) .‬ﳏﻤ‪‬ﺪﺷﺎﻩ ﺩﺭ ﭘﺎﺳﺦ‬ ‫ﺗﻘﺼﲑ ﻭ ﻋﺬﺭﺧﻮﺍﻫﻰ ﻗﱪ ﻣ ﹼ‬
‫ﻼﳏﻤ‪‬ﺪ)ﻭﺑﺴﺘﮕﺎﻥ ﺍﻭ( ﮔﻔﺖ ﻣﻘﺎﻡ ﭘﺪﺭ ﴰﺎ ﺍﺯ ﺣﻀﺮﺕ ﻋﻠﯽ ﮐﻪ ﺑﺎﻻﺗﺮ ﻧﺒﻮﺩ‪ .‬ﭼﻮﻥ ﺣﻀﺮﺕ‬ ‫ﻣﹼ‬
‫ﻋﻠﯽ ﺑﺪﺳﺖ ﺍﺑﻦﻣﻠﺠﻢ ﺑﺸﻬﺎﺩﺕ ﺭﺳﻴﺪ ﺗﻨﻬﺎ ﺍﺑﻦﻣﻠﺠﻢ ﳎﺎﺯﺍﺕ ﻭ ﻣﻌﺪﻭﻡ ﮔﺮﺩﻳﺪ‪ ٠‬ﴰﺎ ﺑﻪ ﭼﻪ‬
‫ﳎﻮ‪‬ﺯ ﻣﻰﺧﻮﺍﻫﻴﺪ ﮔﺮﻭﻫﻰ ﺭﺍ ﻣﻘﺘﻮﻝ ﺳﺎﺯﻳﺪ؟ ﺑﺮﻭﻳﺪ ﻗﺎﺗﻞ ﺣﻘﻴﻘﻰ ﺭﺍ ﺑﻴﺎﺑﻴﺪ ﺗﺎ ﻣﻦ ﺣﮑﻢ ﺍﻋﺪﺍﻡ ﺍﻭ‬
‫ﻼﳏﻤﻮﺩﻃﻬﺮﺍﱏ ﺭﺍ ﻣﺄﻣﻮﺭ ﳕﻮﺩ ﮐﻪ ﺩﺭ ﺧﺼﻮﺹ ﻣﺪ‪‬ﻋﺎﻯ‬ ‫ﺭﺍ ﺻﺎﺩﺭ ﳕﺎﱘ‪ .‬ﺩﺭ ﳘﺎﻥ ﺭﻭﺯ ﺷﺎﻩ ﻣ ﹼ‬
‫ﻼﳏﻤﻮﺩ ﭘﺲ ﺍﺯ ﲢﻘﻴﻖ ﺍﺯ ﰉﮔﻨﺎﻫﻰ ﺍﺻﺤﺎﺏ ﻣﺘ‪‬ﻬﻢ‬ ‫ﻼﳏﻤ‪‬ﺪﺑﺮﻏﺎﱏ ﻭ ﺑﺴﺘﮕﺎﻥ ﺍﻭ ﲢﻘﻴﻖ ﳕﺎﻳﺪ‪ .‬ﻣ ﹼ‬
‫ﻣﹼ‬
‫ﻼﺗﻘﻰ ﺍﺯ ﭘﺎﻯ‬
‫ﻼﺗﻘﻰ ﺍﻃﹼﻼﻉ ﻳﺎﻓﺖ ﻭ ﻣﺮﺍﺗﺐ ﺭﺍ ﺑﻌﺮﺽ ﺷﺎﻩ ﺭﺳﺎﻧﻴﺪ‪ (٢٥) .‬ﻭﻟﮑﻦ ﻭﺭﺛﻪ ﻣ ﹼ‬
‫ﺑﻘﺘﻞ ﻣ ﹼ‬
‫ﻧﻨﺸﺴﺘﻨﺪ ﺗﺎ ﺷﻴﺦﺻﺎﱀ ﮐﺮﳝﻰ ﺭﺍ ﻗﺎﺗﻞ ﺣﻘﻴﻘﻰ ﻣﻌﺮ‪‬ﰱ ﳕﻮﺩﻧﺪ‪ .‬ﺷﺎﻩ ﻧﻴﺰ ﻧﺎﭼﺎﺭ ﻓﺮﻣﺎﻥ ﻗﺘﻞ‬
‫ﻼﺗﻘﻰ ﺑﺎ ﻬﻧﺎﻳﺖ ﺳﻨﮕﺪﻟﯽ ﺟﻨﺎﺏ ﺷﻴﺦﺻﺎﱀ ﮐﺮﳝﻰ ﺭﺍ‬ ‫ﺷﻴﺦﺻﺎﱀ ﺭﺍ ﺻﺎﺩﺭ ﳕﻮﺩ‪ (٢٦).‬ﻭﺭﺛﻪ ﻣ ﹼ‬
‫ﻣﻘﺘﻮﻝ ﳕﻮﺩﻧﺪ‪ .‬ﺷﻴﺦ ﺻﺎﱀ ﳔﺴﺘﲔ ﻧﻔﺲ ﻣﺒﺎﺭﮐﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﺸﻬﺎﺩﺕ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻫﻨﮕﺎﻡ ﻭﺭﻭﺩ ﺑﻪ ﻣﺸﻬﺪ ﻓﺪﺍﺀ ﺁﺛﺎﺭ ﺷﺠﺎﻋﺖ ﻭ ﺳﺮﻭﺭ ﰉﻬﻧﺎﻳﺖ ﺍﺯ ﺳﻴﻤﺎﻳﺶ ﺁﺷﮑﺎﺭ ﺑﻮﺩ‪ .‬ﺁﻥ‬
‫ﭼﻨﺎﻥ ﺑﺎ ﺩﮊﺧﻴﻢ ﺭﻭﺑﺮﻭ ﮔﺸﺖ ﮐﻪ ﺍﻭ ﺭﺍ ﺑﻪﺷﮕﻔﱴ ﻭﺍﺩﺍﺷﺖ‪ .‬ﻣﺎﻧﻨﺪ ﺁﻧﮑﻪ ﺑﺎ ﻳﮑﻰ ﺍﺯ ﺩﻭﺳﺘﺎﻥ‬
‫ﺻﻤﻴﻤﻰ ﺧﻮﻳﺶ ﺩﻳﺪﺍﺭ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺣﲔ ﺷﻬﺎﺩﺕ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺍﺯ ﺯﺑﺎﻧﺶ ﺷﻨﻴﺪﻩ ﻣﻰﺷﺪ‪ " :‬ﺍﻯ‬
‫ﻣﻮﻻﻯ ﳏﺒﻮﺏ ﺭﺟﺎﻯ ﻣﻦ ﺑﺘﻮﺳﺖ‪ .‬ﺑﻪﺗﻮ ﺍﳝﺎﻥ ﺁﻭﺭﺩﻩﺍﻡ ﻭ ﺍﺯ ﻏﲑ ﺗﻮ ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩﺍﻡ‪ .‬ﺍﺯ ﺭﻭﺯﻯ‬
‫ﮐﻪ ﺗﺮﺍ ﺷﻨﺎﺧﺘﻢ ﺩﻝ ﻭ ﺩﻳﺪﻩ ﺍﺯ ﺁﻣﺎﻝ ﻭ ﻣﻌﺘﻘﺪﺍﺕ ﺟﻬﺎﻧﻴﺎﻥ ﺑﺮﺩﺍﺷﺘﻢ ﻭ ﭘﻮﺷﻴﺪﻡ"‪ .‬ﭘﺲ ﺍﺯ‬
‫ﺷﻬﺎﺩﺕ ﻭﻯ ﺩﺭ ﺳﺒﺰﻩﻣﻴﺪﺍﻥ )‪ (٢٧‬ﺟﺴﺪﺵ ﺩﺭ ﺻﺤﻦ ﺣﺮﻡ ﺍﻣﺎﻡﺯﺍﺩﻩ ﺯﻳﺪ ﺩﺭ ﻃﻬﺮﺍﻥ ﻣﺪﻓﻮﻥ‬
‫ﮔﺸﺖ‪ (٢٨).‬ﺷﻴﺦﺻﺎﱀ ﺁﻥ ﭼﻨﺎﻥ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻭ ﲡﻠﻴﻞ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﮐﻪ ﺑﺮﺧﻰ ﮔﻤﺎﻥ‬
‫ﻼﺗﻘﻰ‬‫ﻣﻰﮐﺮﺩﻧﺪ ﻣﻘﺎﻡ ﺷﻴﺦ ﺻﺎﱀ ﺗﻘﺮﻳﺒﹰﺎ ﻣﺸﺎﺑﻪ ﻣﻘﺎﻡ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﺍﺳﺖ‪ (٢٩) .‬ﺑﺎﺭﻯ ﻭﺭﺛﻪ ﻣ ﹼ‬
‫ﺑﻘﺘﻞ ﺷﻴﺦﺻﺎﱀ ﺍﮐﺘﻔﺎﺀ ﻧﻨﻤﻮﺩﻧﺪ ﻭ ﺩﺍﺋﻤﹰﺎ ﺗﻼﺵ ﻣﻰﳕﻮﺩﻧﺪ ﮐﻪ ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﺍﺻﺤﺎﺏ ﺭﺍ ﻧﻴﺰ‬
‫ﻣﻘﺘﻮﻝ ﳕﺎﻳﻨﺪ‪ .‬ﺻﺎﺣﺐ ﺩﻳﻮﺍﻥ )‪ (٣٠‬ﮐﻪ ﺍﺯ ﺳﻮﺀﻧﻴ‪‬ﺖ ﺁﻧﺎﻥ ﺁﮔﺎﻩ ﺑﻮﺩ ﻣﻮﺿﻮﻉ ﺭﺍ ﺑﺎ ﺣﺎﺝ‬
‫ﻣﲑﺯﺍﺁﻗﺎﺳﻰ ﺩﺭ ﻣﻴﺎﻥ ﻬﻧﺎﺩ‪ .‬ﺣﺎﺝﻣﲑﺯﺍﺁﻗﺎﺳﻰ ﻧﻴﺰ ﺑﺎ ﺁﻧﺎﻥ ﳘﺮﺍﻫﻰ ﻧﻨﻤﻮﺩ‪ .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ‬
‫ﻼﺗﻘﻰ ﺻﺮﻓﹰﺎ ﺑﻌﻠﹼﺖ ﺧﺼﻮﻣﺖ ﺑﺎ ﺁﻧﺎﻥ ﺑﻮﺩ ﻧﻪ ﳏﺒ‪‬ﺖ ﺑﻪ‬‫ﻋﺪﻡ ﳘﺮﺍﻫﻰ ﺣﺎﺝ ﻣﲑﺯﺍﺁﻗﺎﺳﻰ ﺑﺎ ﻭﺭﺛﻪ ﻣ ﹼ‬
‫ﻼﺗﻘﻰ ﭼﻮﻥ ﺍﺯ ﺷﺎﻩ ﻭ ﺣﺎﺝﻣﲑﺯﺍﺁﻗﺎﺳﻰ ﻧﺎ ﺍﻣﻴﺪ ﮔﺮﺩﻳﺪﻧﺪ ﺑﻪ ﺻﺪﺭ ﺍﺭﺩﺑﻴﻠﯽ ﮐﻪ‬ ‫ﺑﺎﺑﻴﺎﻥ‪ .‬ﻭﺭﺛﻪ ﻣ ﹼ‬
‫ﻳﮑﻰ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ ﭘﻴﺸﻮﺍﻳﺎﻥ ﺭﻭﺣﺎﱏ ﺷﻴﻌﻰ ﻃﻬﺮﺍﻥ ﻭ ﺩﺭ ﺿﻤﻦ ﺑﺴﻴﺎﺭ ﻣﺘﮑﺒ‪‬ﺮ ﻭ ﻣﻐﺮﻭﺭ ﺑﻮﺩ‬
‫ﻣﺘﻮﺳ‪‬ﻞ ﺷﺪﻧﺪ ﻭ ﻧﺎﻣﻪﺍﻯ ﺑﺪﻳﻦ ﻣﻀﻤﻮﻥ ﺑﻪ ﻭﻯ ﻧﻮﺷﺘﻨﺪ ﮐﻪ ﻣﺘﺼﺪ‪‬ﻳﺎﻥ ﺍﻣﻮﺭ ﺩﺭ ﲪﺎﻳﺖ ﺍﺯ ﺍﺳﻼﻡ‬
‫ﻼﺗﻘﻰ ﺑﻪ ﳎﺎﺯﺍﺕ ﻧﺮﺳﻴﺪﻩﺍﻧﺪ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﻭﺿﻊ ﺍﺩﺍﻣﻪ‬ ‫ﮐﻮﺗﺎﻫﻰ ﻣﻰﮐﻨﻨﺪ ﻭ ﺑﺪﻳﻦ ﺟﻬﺖ ﻗﺎﺗﻠﲔ ﻣ ﹼ‬
‫ﻳﺎﺑﺪ ﻣﺮﺩﻡ ﺟﺴﻮﺭ ﮔﺸﺘﻪ ﻧﺴﺒﺖ ﺑﻪ ﺳﺎﻳﺮ ﻣﺮﺍﺟﻊ ﺩﻳﲎ ﳘﲔ ﮔﻮﻧﻪ ﺭﻓﺘﺎﺭ ﺧﻮﺍﻫﻨﺪ ﳕﻮﺩ‪ .‬ﺣﺘ‪‬ﻰ‬
‫ﳑﮑﻦ ﺍﺳﺖ ﺑﻪ ﺧﻮﺩ ﴰﺎ ﻧﻴﺰ ﺟﺴﺎﺭﺕ ﳕﺎﻳﻨﺪ ﻭ ﺣﻴﺎﺗﺘﺎﻥ ﻣﻌﺮﺽ ﺧﻄﺮ ﻗﺮﺍﺭ ﮔﲑﺩ‪ .‬ﺻﺪﺭﺍﺭﺩﺑﻴﻠﯽ‬
‫ﭼﻮﻥ ﺍﻳﻦ ﻧﺎﻣﻪ ﺧﻮﺍﻧﺪ ﺳﺨﺖ ﻫﺮﺍﺳﺎﻥ ﮔﺸﺖ‪ .‬ﻟﺬﺍ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ ﻧﺎﻣﻪﺍﻯ ﺑﻪ ﺷﺎﻩ ﺑﻨﻮﻳﺴﺪ ﻭ‬
‫ﻼﺗﻘﻰ ﺣﻴﻠﻪﺍﻯ ﺑﮑﺎﺭ ﺑﺮﺩ‪ .‬ﺯﻳﺮﺍ ﻣﻰﺩﺍﻧﺴﺖ ﮐﻪ ﳏﻤ‪‬ﺪ ﺷﺎﻩ ﺩﻳﮕﺮ‬ ‫ﺑﺮﺍﻯ ﲢﻮﻳﻞ ﺍﺻﺤﺎﺏ ﺑﻪ ﻭﺭﺛﻪ ﻣ ﹼ‬
‫ﻼﺗﻘﻰ ﺻﺎﺩﺭ ﳕﺎﻳﺪ‪ .‬ﺩﺭ ﻧﺎﻣﻪ ﺧﻮﺩ ﺑﻪ ﺷﺎﻩ‬ ‫ﺣﺎﺿﺮ ﻧﻴﺴﺖ ﻓﺮﻣﺎﻥ ﺍﻋﺪﺍﻡ ﺍﺣﺪﻯ ﺭﺍ ﺑﺎﺗ‪‬ﻬﺎﻡ ﻗﺘﻞ ﻣ ﹼ‬
‫ﻼﺗﻘﻰ ﻋﺎﱂ ﺟﻠﻴﻠﯽ ﺑﻮﺩ ﻭ ﻭﺭﺍﺙ ﺍﻭ ﻧﻴﺰ ﺍﺯ ﻧﻔﻮﺱ ﳏﺘﺮﻣﻪ ﻫﺴﺘﻨﺪ ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ‬ ‫ﻧﻮﺷﺖ ﮐﻪ "ﭼﻮﻥ ﻣ ﹼ‬
‫ﻼﺗﻘﻰ‬‫ﺍﺣﺘﺮﺍﻡ ﺁﻬﻧﺎ ﳏﻔﻮﻅ ﲟﺎﻧﺪ ﺭﺟﺎﺀ ﺩﺍﺭﺩ ﺍﻋﻠﻴﺤﻀﺮﺕ ﭘﺎﺩﺷﺎﻫﻰ ﺍﺟﺎﺯﻩ ﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻭﺭﺛﻪ ﻣ ﹼ‬
‫ﳏﺒﻮﺳﲔ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﱪﻧﺪ‪ .‬ﻭﻗﱴ ﮐﻪ ﻣﺮﺩﻡ ﺩﻳﺪﻧﺪ ﻗﺎﺗﻠﲔ ﻋﺎﱂ ﻣﺰﺑﻮﺭ ﳏﺒﻮﺱ ﻭ‬
‫ﻼﺗﻘﻰ ﺩﺭ ﻣﻸ ﻋﺎﻡ ﺍﻇﻬﺎﺭ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ ﮐﻪ ﻣﺎ ﺍﺯ ﻗﺎﺗﻠﲔ ﭘﺪﺭ ﺧﻮﺩ‬ ‫ﮔﺮﻓﺘﺎﺭﻧﺪ ﺁﻥ ﻭﻗﺖ ﻭﺭﺛﻪ ﻣ ﹼ‬
‫ﮔﺬﺷﺘﻴﻢ ﻭ ﺁﻬﻧﺎ ﺭﺍ ﲞﺸﻴﺪﱘ‪ .‬ﺍﮔﺮ ﺍﻋﻠﻴﺤﻀﺮﺕ ﺍﻳﻦ ﺩﺭﺧﻮﺍﺳﺖ ﺁﻬﻧﺎ ﺭﺍ ﻗﺒﻮﻝ ﻓﺮﻣﺎﻳﻨﺪ ﻬﻧﺎﻳﺖ‬
‫ﻋﻨﺎﻳﺖ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺁﻬﻧﺎ ﳎﺮﻯ ﺧﻮﺍﻫﻨﺪ ﻓﺮﻣﻮﺩ"‪ (٣١).‬ﳏﻤ‪‬ﺪ ﺷﺎﻩ ﮐﻪ ﺍﺯ ﺣﻴﻠﻪ ﺻﺪﺭ ﺍﺭﺩﺑﻴﻠﯽ‬
‫ﻼﺗﻘﻰ ﺍﺟﺎﺯﻩ ﺩﺍﺩ ﮐﻪ ﺍﺻﺤﺎﺏ ﺯﻧﺪﺍﱏ ﺭﺍ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﺮﻧﺪ ﻭ ﺳﭙﺲ ﺁﺯﺍﺩ ﳕﺎﻳﻨﺪ‬ ‫ﺁﮔﺎﻩ ﻧﺒﻮﺩ ﺑﻪ ﻭﺭﺛﻪ ﻣ ﹼ‬
‫ﻼﺗﻘﻰ ﺑﺎ ﺍﺻﺤﺎﺏ ﺩﺭ ﻬﻧﺎﻳﺖ‬ ‫ﻭ ﻧﺘﻴﺠﻪ ﺳﻼﻣﺖ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺷﺎﻩ ﮐﺘﺒﹰﺎ ﺍﻃﹼﻼﻉ ﺩﻫﻨﺪ‪ .‬ﺍﻣ‪‬ﺎ ﻭ ‪‬ﺭﺍﺙ ﻣ ﹼ‬
‫ﺳﻨﮕﺪﻟﯽ ﺭﻓﺘﺎﺭ ﳕﻮﺩﻧﺪ‪ .‬ﺩﺭ ﳘﺎﻥ ﺷﺐ ﳔﺴﺖ ﺟﻨﺎﺏ ﺣﺎﺝ ﺍﺳﺪﺍﷲ ﻓﺮﻫﺎﺩﻯ ﺭﺍ ﺷﻬﻴﺪ ﳕﻮﺩﻧﺪ‪.‬‬
‫ﻼﺗﻘﻰ‬‫ﻼ ﺑﻴﺎﻥ ﺷﺪ ﺍﺯ ﲡﹼﺎﺭ ﻣﺘ‪‬ﻘﻰ ﻭ ﻣﺸﻬﻮﺭ ﻗﺰﻭﻳﻦ ﺑﻮﺩ‪ .‬ﻭﺭﺛﻪ ﻣ ﹼ‬ ‫ﺣﺎﺝ ﺍﺳﺪﺍﷲ ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﻗﺒ ﹰ‬
‫ﭼﻮﻥ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﮐﻪ ﻗﺘﻞ ﺣﺎﺝﺍﺳﺪﺍﷲ ﺩﺭ ﻗﺰﻭﻳﻦ ﺩﺷﻮﺍﺭ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﳐﻔﻴﺎﻧﻪ ﺩﺭ ﻃﻬﺮﺍﻥ ﮐﺸﺘﻪ ﻭ‬
‫ﺷﺎﻳﻊ ﳕﻮﺩﻧﺪ ﮐﻪ ﻭﻯ ﺑﺮ ﺍﺛﺮ ﺑﻴﻤﺎﺭﻯ ﺩﺭﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ (٣٢) .‬ﺁﺷﻨﺎﻳﺎﻥ ﻗﺰﻭﻳﲎ ﻭ ﺩﻭﺳﺘﺎﻥ‬
‫ﺣﺎﺝﺍﺳﺪﺍﷲ ﺟﺴﺪ ﺍﻭ ﺭﺍ ﺩﺭ ﺑﲔ ﺷﺎﻩﻋﺒﺪﺍﻟﻌﻈﻴﻢ ﻭ ﰉﰉﺯﺑﻴﺪﻩ ﻣﺪﻓﻮﻥ ﳕﻮﺩﻧﺪ‪(٣٣).‬‬
‫ﻼﺗﻰ ﺭﺍ ﺍﺯ ﺭﺍﻩ‬ ‫ﻼﻃﺎﻫﺮ ﺷﲑﺍﺯﻯ ﻭ ﺣﺎﺝﻣ ﹼ‬
‫ﻼﺍﺑﺮﺍﻫﻴﻢ ﳏ ﹼ‬ ‫ﻼﳏﻤ‪‬ﺪﺑﺮﻏﺎﱏ ﻭ ﺑﺴﺘﮕﺎﻥ ﺍﻭ ﺣﺎﺝ ﻣ ﹼ‬ ‫ﻣﹼ‬
‫ﺑﺮﻏﺎﻥ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﺮﺩﻧﺪ‪ .‬ﺩﻫﻘﺎﻧﺎﻥ ﺑﺮﻏﺎﻥ ﺩﺭ ﺁﻥ ﻗﺮﻳﻪ ﺑﻼﻳﺎﺋﻰ ﺑﺮ ﺁﻥ ﺩﻭ ﻭﺟﻮﺩ ﺑﺰﺭﮔﻮﺍﺭ ﻭﺍﺭﺩ‬
‫ﻼﳏﻤ‪‬ﺪ ﻭ ﺩﻳﮕﺮ ﺳﺘﻤﮕﺮﺍﻥ ﺁﻥ ﻣﻈﻠﻮﻣﺎﻥ ﺭﺍ‬ ‫ﳕﻮﺩﻧﺪ ﮐﻪ ﻗﻠﻢ ﺍﺯ ﺷﺮﺣﺶ ﻋﺎﺟﺰ ﺍﺳﺖ‪ .‬ﺳﺮﺍﳒﺎﻡ ﻣ ﹼ‬
‫ﺑﺎ ﻭﺿﻌﻰ ﻓﺠﻴﻊ ﺩﺭ ﻗﺰﻭﻳﻦ ﺑﺸﻬﺎﺩﺕ ﺭﺳﺎﻧﺪﻧﺪ‪ .‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﺩﺭ ﺧﺼﻮﺹ ﳓﻮﻩ‬
‫ﺷﻬﺎﺩﺕ ﺁﻥ ﺩﻭ ﻣﻈﻠﻮﻡ ﭼﻨﲔ ﻣﻰﻧﻮﻳﺴﺪ‪ ... " :‬ﺟﻨﺎﺏ ﺁﻗﺎﻯ ﻓﻴﺾﺍﷲ‪ ...‬ﺷﺮﺡ ﻳﻮﻡ ﺷﻬﺎﺩﺕ ﺁﻥ‬
‫ﺩﻭ ﻣﻈﻠﻮﻡ ﺭﺍ ﮐﻪ ﺑﭽﺸﻢ ﺧﻮﺩ ﺩﻳﺪﻩﺍﻧﺪ ﺩﺭ ﺻﻔﺤﻪﺍﻯ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻭ ﺑﻨﺪﻩ ﺑﻌﻴﻨﻪ ﻋﺒﺎﺭﺍﺕ ﻭ ﮐﻠﻤﺎﺕ‬
‫ﻂ ﻣﻰﻧﻮﻳﺴﻢ‪ ...‬ﺭﻭﺯﻯ ﺍﺯ ﺑﺎﺯﺍﺭ ﺑﻪ ﺧﺎﻧﻪ ﻣﻰﺭﻓﺘﻢ ﺩﺭﺏ ﺧﺎﻧﻪ‬ ‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﺧ ﹼ‬
‫ﻼﺗﻘﻰﺑﺮﻏﺎﱏ ﺭﺳﻴﺪﻡ ﺩﻳﺪﻡ ﺟﻨﺎﺏ ﺁﻗﺎ ﺷﻴﺦﻃﺎﻫﺮ ﻭﺍﻋﻆ ﺷﲑﺍﺯﻯ ﺭﺍ ﻓﺮ‪‬ﺍﺷﻰ ﺍﺯ ﺧﺎﻧﻪ‬ ‫ﺣﺎﺟﻰﻣ ﹼ‬
‫ﻼﺗﻘﻰ ﺑﲑﻭﻥ ﺁﻭﺭﺩ ﻟﻴﮑﻦ ﺩﺭ ﮐﻨﺪﻩ ﻭ ﺯﳒﲑ ﺑﻮﺩ ﻭ ﺁﻥ ﻓﺮ‪‬ﺍﺵ ﺷﺎﻫﻰ ﮐﻪ ﺍﺻﻐﺮ ﻧﺎﻡ ﺑﻮﺩ‬ ‫ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﮐﻨﺪﻩ ﻭ ﺯﳒﲑ ﺭﺍ ﺍﺯ ﺟﻨﺎﺏ ﺁﻗﺎ ﺷﻴﺦﻃﺎﻫﺮ ﺑﺮﺩﺍﺷﺖ ﻭ ﺧﻮﺍﺳﺖ ﺑﺪﺭﺧﺖ ﺗﻮﺗﻰ ﺑﻪ ﺑﻨﺪﺩ ﺟﻨﺎﺏ‬
‫ﺁﻗﺎ ﺷﻴﺦﻃﺎﻫﺮ ﻓﺮﻣﻮﺩﻧﺪ ﻣﻦ ﻭﺻﻴ‪‬ﱴ ﺩﺍﺭﻡ ﺍﺯ ﺍﻫﻞ ﺷﲑﺍﺯ ﮐﺴﻰ ﻫﺴﺖ ﻭﺻﻴ‪‬ﺖ ﺧﻮﺩ ﺭﺍ ﺑﮕﻮﱘ‪.‬‬
‫ﺷﺨﺼﻰ ﺗﺎﺟﺮ ﺷﲑﺍﺯﻯ ﺣﺎﺿﺮ ﺑﻮﺩ ﺟﻮﺍﺏ ﺩﺍﺩ ﮐﻪ ﻭﺻﻴ‪‬ﺖ ﴰﺎ ﭼﻪ ﻣﻰﺑﺎﺷﺪ ﻋﻤﻞ ﳕﺎﱘ‪.‬‬
‫ﻓﺮﻣﻮﺩﻧﺪ ﻳﮏ ﺟﻠﺪ ﮐﺘﺎﺏ ﻭ ﺩﻩ ﺗﻮﻣﺎﻥ ﻧﻘﺪ ﺩﺭ ﻓﻼﻥ ﳏ ﹼﻞ ﺩﺍﺭﻡ ﺁﻬﻧﺎ ﺭﺍ ﮔﺮﻓﺘﻪ ﺩﺭ ﺷﲑﺍﺯ ﺩﺭ ﻓﻼﻥ‬
‫ﳏ ﹼﻞ ﻋﻴﺎﻟﯽ ﺩﺍﺭﻡ ﻭ ﺩﻭ ﻃﻔﻞ ﺻﻐﲑ ﺑﺂﻬﻧﺎ ﺑﺮﺳﺎﻧﻴﺪ‪ .‬ﺁﻥ ﺷﺨﺺ ﺷﲑﺍﺯﻯ ﻗﺒﻮﻝ ﳕﻮﺩ‪ .‬ﺑﻌﺪ ﺍﺯ ﺁﻥ‬
‫ﺍﺻﻐﺮ ﻓﺮ‪‬ﺍﺵ ﺟﻨﺎﺏ ﺁﻗﺎ ﺷﻴﺦﻃﺎﻫﺮ ﺭﺍ ﺁﻭﺭﺩ ﺑﻪ ﺁﻥ ﺩﺭﺧﺖ ﺗﻮﺕ ﺳﻔﻴﺪ ﺩﺭ ﮐﻨﺎﺭ ﺭﻭﺩﺧﺎﻧﻪ ﺑﺴﺖ‬
‫ﻭ ﺑﻌﺪ ﺑﺎ ﭼﻮﰉ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺖ ﺑﻨﺎﻯ ﺯﺩﻥ ﺭﺍ ﮔﺬﺍﺷﺖ ﻭ ﺩﻳﮕﺮﺍﻥ ﻫﻢ ﮐﻪ ﺩﺭ ﺁﳒﺎ ﺣﺎﺿﺮ‬
‫ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺑﻪ ﺳﻨﮓ ﻭ ﭼﻮﺏ ﺑﺴﻴﺎﺭ ﺯﺩﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﺍﺯ ﺣﺎﻝ ﺭﻓﺖ‪ .‬ﺩﺭ ﺑﲔ ﺍﺫﻳ‪‬ﺖ ﳕﻮﺩﻥ ﻭ‬
‫ﭼﻮﺏ ﻭ ﺳﻨﮓ ﺯﺩﻥ ﺁﻧﭽﻪ ﻭﺍﺭﺩ ﺁﻣﺪ ﺳﺨﲎ ﺍﺯ ﺁﻥ ﺟﻨﺎﺏ ﻇﺎﻫﺮ ﻧﺸﺪ ﺍ ﹼﻻ ﺗﻮﺟ‪‬ﻪ ﻭ ﺗﺴﻠﻴﻢ ﻭ‬
‫ﺭﺿﺎ‪ .‬ﺑﻌﺪ ﺭﺍ ﭼﻨﺪ ﻧﻔﺮﻯ ﺧﺎﺭ ﻭ ﻭﺭﮎ ﺯﻳﺎﺩﻯ ﲨﻊ ﮐﺮﺩﻩ ﺁﻥ ﺟﻨﺎﺏ ﺭﺍ ﺁﺗﺶ ﺯﺩﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﺁﻥ‬
‫ﺭﻳﺴﻤﺎﻥﻫﺎﺋﻰ ﮐﻪ ﺑﺴﺘﻪ ﺑﻮﺩﻧﺪ ﺳﻮﺧﺖ ﻭ ﺁﻥ ﺟﻨﺎﺏ ﺑﺮ ﺯﻣﲔ ﺍﻓﺘﺎﺩ ﻳﻌﲎ ﺑﺮ ﺭﻭﻯ ﺁﺗﺶ ﺧﺎﺭﻫﺎ‬
‫ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ .‬ﺑﺎﺯﻫﻢ ﺧﻠﻖ ﺑﺴﻨﮓ ﻭ ﭼﻮﺏ ﺯﺩﻥ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﺭﻭﺡ ﻣﻘﺪ‪‬ﺳﺶ ﭘﺮﻭﺍﺯ‬
‫ﻼﺗﻘﻰ ﺑﲑﻭﻥ ﺁﻭﺭﺩﻧﺪ ﺑﺎ ﺳﺮ‬ ‫ﻼﺍﺑﺮﺍﻫﻴﻢ ﳏﻼﹼﺗﻰ ﺭﺍ ﺍﺯ ﺧﺎﻧﻪ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﳕﻮﺩ‪ .‬ﺑﻌﺪ ﺟﻨﺎﺏ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﺑﺮﻫﻨﻪ ﻭ ﮐﻨﺪﻩ ﻭ ﺯﳒﲑ ﺑﻨﺰﺩﻳﮏ ﺑﻪ ﺭﻭﺩﺧﺎﻧﻪ ﺁﺏ ﺷﺨﺼﻰ ﺑﻮﺩ ﺁﻗﺎ ﻧﺎﻡ ﳒﹼﺎﺭ ﺁﻥ ﻫﻢ ﺍﺯ ﺑﺎﺯﺍﺭ ﺑﻪ‬
‫ﺧﺎﻧﻪ ﻣﻰﺭﻓﺖ ﻭ ﺩﺭ ﺩﺳﺖ ﺗﻴﺸﻪﺍﻯ ﺩﺍﺷﺖ‪ .‬ﺍﺣﻮﺍﻝ ﭘﺮﺳﻴﺪ ﮐﻪ ﺍﻳﻦ ﺷﺨﺺ ﮐﻴﺴﺖ‪ .‬ﻳﮑﻰ‬
‫ﻼﺗﻘﻰ ﻣﻰﺑﺎﺷﺪ ﺁﻭﺭﺩﻩﺍﱘ ﺑﻘﺘﻞ ﺭﺳﺎﻧﻴﻢ‪ .‬ﺑﻌﺪ ﺗﻴﺸﻪ ﳒﹼﺎﺭﻯ ﮐﻪ ﺩﺭ ﺩﺳﺖ‬ ‫ﮔﻔﺖ ﻗﺎﺗﻞ ﺣﺎﺟﻰﻣ ﹼ‬
‫ﻼﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﯽ ﺩﺳﺘﻪ ﺗﻴﺸﻪ ﺑﺮ ﺳﺮ ﺁﻥ ﻣﻈﻠﻮﻡ ﺟﺎ ﮔﺮﻓﺖ‪ .‬ﺑﻪ ﺁﻥ‬ ‫ﺩﺍﺷﺖ ﺍﻧﺪﺍﺧﺖ ﺑﺴﺮ ﺣﺎﺟﻰ ﻣ ﹼ‬
‫ﻳﮏ ﺿﺮﺑﺖ ﺳﺮ ﺍﺯ ﭘﺎﺩﺭﺁﻣﺪﻩ ﺑﺮ ﺯﻣﲔ ﺍﻓﺘﺎﺩ ﻭ ﺧﻠﻖ ﺑﺎ ﺳﻨﮓ ﻭ ﭼﻮﺏ ﺁﻧﻘﺪﺭ ﺯﺩﻧﺪ ﺗﺎ ﮐﻪ ﺭﻭﺡ‬
‫ﻣﺒﺎﺭﮐﺶ ﺑﻪ ﺁﺷﻴﺎﻥ ﻗﺪﺱ ﭘﺮﻭﺍﺯ ﳕﻮﺩ‪ .‬ﺑﻌﺪ ﲜﺴﺪ ﻣﺒﺎﺭﮎ ﺁﻥ ﺩﻭ ﺑﺰﺭﮔﻮﺍﺭ ﺍﺫﻳ‪‬ﺖ ﳕﻮﺩﻧﺪ ﻭ‬
‫ﺭﻳﺴﻤﺎﻥ ﺑﭙﺎﻫﺎﻯ ﻫﺮ ﺩﻭ ﺑﺴﺘﻪ ﺍﺯ ﺷﻬﺮ ﺑﲑﻭﻥ ﺑﺮﺩﻧﺪ ﻭ ﺩﺭ ﮔﻮﺩﺍﻟﯽ ﻣﻌﻴ‪‬ﻦ ﺍﻧﺪﺍﺧﺘﻨﺪ‪ .‬ﭼﻨﺪ ﻧﻔﺮ ﺍﺯ‬
‫ﺩﻭﺳﺘﺎﻥ ﺩﺭ ﭘﻨﻬﺎﱏ ﺭﻓﺘﻪ ﺩﺭ ﺁﻥ ﳏ ﹼﻞ ﺯﻣﻴﲎ ﺭﺍ ﺣﻔﺮ ﳕﻮﺩﻩ ﺟﺴﺪﻫﺎﻯ ﻣﻄﻬ‪‬ﺮ ﺭﺍ ﺩﺭ ﻳﮏ ﳏ ﹼﻞ‬
‫ﮔﺬﺍﺭﺩﻩ ﻭ ﭘﻮﺷﺎﻧﻴﺪﻩ ﺑﻌﺪ ﺧﻠﻖ ﮔﻔﺘﻨﺪ ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ ﺧﻮﺭﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻭﻗﺎﻳﻊ ﺭﺍ ﺩﻳﺪﻩ ﻋﺮﺽ ﺷﺪ‪.‬‬
‫ﺣﺮ‪‬ﺭﻩ ﻓﻴﺾﺍﷲ‪ .‬ﻭ ﺍﺯ ﲨﻠﻪ ﺍﺫﻳ‪‬ﺖ ﮐﻨﻨﺪﮔﺎﻥ ﺁﻥ ﺩﻭ ﺟﺴﺪ ﻃﻴ‪‬ﺐ ﻗﺎﺳﻢ ﻧﺎﻣﻰ ﺑﻮﺩﻩ ﺍﺳﺖ ﻣﺎﺭﮔﲑ‬
‫ﮐﻪ ﺑﻌﺪ ﺍﺯ ﮐﺸﱳ ﻭ ﺳﻮﺧﱳ ﻭ ﻋﺮﻭﺝ ﳕﻮﺩﻥ ﺭﺳﻴﺪﻩ ﺑﻮﺩﻩ ﺑﺮﺍﻯ ﮐﺴﺐ ﺛﻮﺍﺏ ﭼﺎﻗﻮﻯ ﺧﻮﺩ ﺭﺍ‬
‫ﺑﺮﺁﻭﺭﺩﻩ ﺑﻪ ﭘﺸﺖ ﻳﮑﻰ ﺍﺯ ﺍﺟﺴﺎﺩ ﻣﺰﺑﻮﺭ ﻣﻰﮐﺸﺪ ﻭ ﭼﻨﺪ ﺭﻭﺯﻯ ﻧﮑﺸﻴﺪ ﮐﻪ ﭘﺴﺮﻯ ﺩﻩ ﺩﻭﺍﺯﺩﻩ‬
‫ﺳﺎﻟﻪ ﺩﺍﺷﺖ ﺍﺯ ﺑﺎﻡ ﮐﺎﺭﻭﺍﻧﺴﺮﺍﺋﻰ ﺑﺰﻣﲔ ﺍﻓﺘﺎﺩﻩ ﺳﺮﻧﮕﻮﻥ ﺷﺪ ﻭ ﭘﺸﺖ ﭘﺪﺭﺵ ﺭﺍ ﺧﻢ ﻭ ﺟﮕﺮﺵ‬
‫ﺭﺍ ﺑﺴﻮﺧﺖ‪ .‬ﻭ ﺟﺰ ﺍﻳﻦ ﻫﻢ ﻭﺍﺭﺩﺍﺕ ﺑﺮ ﺍﻭ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﺍﻳﻦ ﻳﮑﻰ ﺍﺯ ﺁﻥ ﲨﻊ ﻣﻮﺫﻯ ﺑﻮﺩ‪...‬‬
‫ﲨﻴﻊ ﻣﻮﺫﻳﺎﻥ ﲜﺰﺍﻯ ﺍﻋﻤﺎﻝ ﺧﻮﺩ ﺭﺳﻴﺪﻧﺪ ﻭ ﲦﺮﻩ ﺍﻓﻌﺎﻝ ﺧﻮﺩ ﺭﺍ ﭼﻴﺪﻧﺪ ﻭ ﺁﻥ ﺩﻭ ﺑﺰﺭﮔﻮﺍﺭ‬
‫ﰉﺗﻘﺼﲑ ﺑﺪﺍﺭ ﺑﺎﻗﻰ ﺷﺘﺎﻓﺘﻨﺪ ﻭ ﺍﮔﺮ ﻫﻢ ﮐﺸﺘﻪ ﻧﮕﺸﺘﻪ ﺑﻮﺩﻧﺪ ﺗﺎ ﲝﺎﻝ ﺍﺭﲢﺎﻝ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ‪"...‬‬
‫)ﺻﺺ ‪.(١١١-١١٣‬‬
‫ﺣﺎﺝ ﻣﲑﺯﺍﺁﻗﺎﺳﻰ ﭘﺲ ﺍﺯ ﺍﻃﹼﻼﻉ ﺍﺯ ﺣﻴﻠﻪ ﺻﺪﺭ ﺍﺭﺩﺑﻴﻠﯽ ﺑﺴﻴﺎﺭ ﺧﺸﻤﮕﲔ ﮔﺸﺖ‪ .‬ﻋﻠﹼﺖ ﺧﺸﻢ‬
‫ﺍﻭ ﺩﻟﺴﻮﺯﻯ ﲝﺎﻝ ﺍﺻﺤﺎﺏ ﻧﺒﻮﺩ‪ .‬ﺑﻠﮑﻪ ﺍﻭ ﺩﴰﻦ ﻧﺎﻣﱪﺩﻩ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻣﺮﺍﺗﺐ ﺭﺍ ﺑﺎ ﺁﺏ ﻭ‬
‫ﺗﺎﺏ ﺑﺮﺍﻯ ﳏﻤ‪‬ﺪ ﺷﺎﻩ ﺗﻌﺮﻳﻒ ﮐﺮﺩ ﻭ ﺷﺎﻩ ﻧﻴﺰ ﺻﺪﺭ ﺭﺍ ﺑﻪ ﺷﻬﺮ ﻗﻢ ﺗﺒﻌﻴﺪ ﳕﻮﺩ‪ (٣٤) .‬ﺍﻣ‪‬ﺎ ﺷﺎﻩ ﻭ‬
‫ﻼﳏﻤ‪‬ﺪ‬
‫ﻼﳏﻤ‪‬ﺪﺑﺮﻏﺎﱏ ﻭ ﺑﺴﺘﮕﺎﻥ ﺍﻭ ﻧﺸﺎﻥ ﻧﺪﺍﺩﻧﺪ‪ .‬ﻟﺬﺍ ﻣ ﹼ‬‫ﺻﺪﺭﺍﻋﻈﻢ ﻭﺍﮐﻨﺸﻰ ﻧﺴﺒﺖ ﺑﻪ ﺳﺘﻢ ﻣ ﹼ‬
‫ﺟﺴﻮﺭﺗﺮ ﺷﺪﻩ ﻭ ﺍﻳﻦ ﺑﺎﺭ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ ﮐﻪ ﻗﻄﻌﹰﺎ ﻃﺎﻫﺮﻩ ﺭﺍ ﻣﺴﻤﻮﻡ ﻭ ﻣﻌﺪﻭﻡ ﳕﺎﻳﺪ‪ .‬ﻃﺎﻫﺮﻩ ﮐﻪ‬
‫ﺍﺯ ﻣﻘﺼﻮﺩ ﺍﻭ ﺁﮔﺎﻩ ﮔﺸﺘﻪ ﺑﻮﺩ ﻧﺎﻣﻪﺍﻯ ﺑﻪ ﻭﻯ ﮐﻪ ﺑﺘﺎﺯﮔﻰ ﲜﺎﻯ ﭘﺪﺭﺵ ﺍﻣﺎﻡ ﲨﻌﻪ ﻗﺰﻭﻳﻦ ﺷﺪﻩ‬
‫ﺑﻮﺩ ﻧﻮﺷﺖ‪ .‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻣﻀﻤﻮﻥ ﻧﺎﻣﻪ ﺭﺍ ﭼﻨﲔ ﻧﻘﻞ ﮐﺮﺩﻩ ﺍﺳﺖ‪ " :‬ﻫﺮﭼﻪ‪...‬ﮐﻮﺷﺶ ﮐﻨﻴﺪ‬
‫ﰉﻓﺎﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻧﻮﺭ ﺍﳍﻰ ﺧﺎﻣﻮﺵ ﺷﺪﱏ ﻧﻴﺴﺖ ‪ ...‬ﺍﮔﺮ ﺍﻳﻦ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﮐﻪ ﻧﺪﺍﻯ ﺁﻥ ﻣﺮﺗﻔﻊ‬
‫ﮔﺸﺘﻪ ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﺳﺖ ﻭ ﺧﺪﺍﺋﻰ ﮐﻪ ﻣﻦ ﻣﻰﭘﺮﺳﺘﻢ ﳘﺎﻥ ﺁﻓﺮﻳﺪﮔﺎﺭ ﺟﻬﺎﻥ ﺍﺳﺖ ﺑﲔ ﻣﻦ ﻭ‬
‫ﺗﻮ ﺍﻳﻦ ﺷﺮﻁ ﺑﺮ ﻗﺮﺍﺭ ﺑﺎﺷﺪ ﮐﻪ ﺗﺎ ﻧُﻪ ﺭﻭﺯ ﺩﻳﮕﺮ ﻭﺳﺎﺋﻞ ﺧﻼﺻﻰ ﻣﺮﺍ ﺍﺯ ﺯﻧﺪﺍﻥ ﻇﻠﻢ ﴰﺎ ﻓﺮﺍﻫﻢ‬
‫ﻓﺮﻣﺎﻳﺪ ﻭ ﺍﮔﺮ ﻧُﻪ ﺭﻭﺯ ﮔﺬﺷﺖ ﻭ ﺭﻫﺎﺋﻰ ﺑﺮﺍﻯ ﻣﻦ ﺣﺎﺻﻞ ﻧﺸﺪ ﻫﺮ ﮔﻮﻧﻪ ﳎﺎﺯﺍﺗﻰ ﮐﻪ ﻣﻰﺩﺍﻧﻴﺪ‬
‫ﻧﺴﺒﺖ ﺑﻪ ﻣﻦ ﳎﺮﻯ ﺳﺎﺯﻳﺪ‪ .‬ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺑﻄﻼﻥ ﺍﻋﺘﻘﺎﺩ ﻭ ﺍﺩ‪‬ﻋﺎﻯ ﻣﻦ ﺑﺮﺍﻯ ﴰﺎ ﺛﺎﺑﺖ ﻭ‬
‫ﻣﱪﻫﻦ ﺍﺳﺖ‪(٣٥) ".‬‬
‫ﺯﻳﺮ ﻧﻮﻳﺲ ﲞﺶ ﺩﻫﻢ‬
‫ﻭﺭﻭﺩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻗﺰﻭﻳﻦ‬
‫)‪ (١‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪A- Root. Tahirih. p. 66.‬‬
‫‪B- Hamadni. New History. p. 273.‬‬
‫‪C- Browne. A Traveller's Narrative. Vol.,2,p.311.‬‬
‫)‪ (٢‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﺺ ‪ ٢٧٥-٢٧٦‬ﻭ ‪.٣٠١‬‬
‫ﺏ ‪ -‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺹ ‪.٢٦٦‬‬
‫)‪ (٣‬ﺑﻐﺪﺍﺩﻯ‪ .‬ﺭﺳﺎﻟﻪ)ﺩﺭ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪﺗﺎﺭﳜﻰ( ﺹ ‪.٣٥‬‬
‫)‪(٤‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪.٢٦٦-٢٦٧‬‬
‫)‪ (٥‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ‪ Tahirih‬ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎ ﺭﻭﺕ‪ ،‬ﺹ ‪.٧٠‬‬
‫)‪ (٦‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺹ ‪.٣٠١‬‬
‫)‪ (٧‬ﺑﻐﺪﺍﺩﻯ‪ .‬ﺭﺳﺎﻟﻪ)ﺩﺭ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ(‪ .‬ﺹ ‪.٣٦-٣٧‬‬
‫)‪ (٨‬ﻣﺸﺮﺏ ﺷﻴﺦ ﺩﺭ ﺑﺎﺏ ﻗﻴﺎﻣﺖ ﻭ ﻣﻌﺮﺍﺝ ﺑﺎ ﺩﻳﮕﺮ ﻋﻠﻤﺎﻯ ﺷﻴﻌﻰ ﻋﺼﺮ ﺗﻔﺎﻭﺕ ﺩﺍﺷﺖ‪ .‬ﺍﺯ‬
‫ﺁﺛﺎﺭ ﺍﻭ ﻣﺴﺘﻔﺎﺩ ﻣﻰﺷﻮﺩ ﮐﻪ ﻗﻴﺎﻣﺖ ﺩﺭ ﻋﺎﱂ ﻣﺜﺎﻝ ﺍﺳﺖ‪ .‬ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻗﻴﺎﻣﺖ ﺑﺎ ﺟﺴﺪ ﻣﺜﺎﻟﯽ‬
‫ﺍﺳﺖ‪ .‬ﺟﺴﺪ ﻣﺜﺎﻟﯽ ﻳﺎ ﻫﻮﺭﻗﻠﻴﺎﺋﻰ ﻟﻄﻴﻒﺗﺮ ﺍﺯ ﺟﺴﻢ ﻭ ﻏﻠﻴﻆﺗﺮ ﺍﺯ ﺭﻭﺡ ﺍﺳﺖ‪ .‬ﺍﺻﻄﻼﺡ ﺟﺴﺪ‬
‫ﻼ ﺩﺭ ﺁﺛﺎﺭ ﻋﺮﻓﺎﻯ ﺍﺳﻼﻣﻰ ﺁﻣﺪﻩ ﻭﻟﯽ ﺷﻴﺦ ﺍﺣﺴﺎﺋﻰ ﺑﺪﺍﻥ ﻣﻔﺎﻫﻴﻤﻰ ﺟﺪﻳﺪ‬
‫ﻣﺜﺎﻟﯽ ﻳﺎ ﻫﻮﺭﻗﻠﻴﺎﺋﻰ ﻗﺒ ﹰ‬
‫ﻧﻴﺰ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫)‪ (٩‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﻋﻘﺎﻳﺪ ﺟﻨﺎﺏ ﺷﻴﺦ ﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﻭ ﺷﺮﺡ ﺣﻴﺎﺕ ﺍﻭ ﺍﺯ ﲨﻠﻪ‬
‫ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ " ﺣﻀﺮﺕ ﺑﺎﺏ" ﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ) ﺻﺺ ‪.(١٠٤-١١٦‬‬
‫)‪ (١٠‬ﺑﺮﺍﻯ ﺍﻃﹼﻼﻉ ﺍﺯ ﻋﻘﺎﻳﺪ ﻭ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﮐﺎﻇﻢﺭﺷﱴ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪﻣﺄﺧﺬ‬
‫ﺑﺎﻻ‪ ،‬ﺻﺺ ‪.١١٦-١٢٤‬‬
‫)‪ (١١‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪) The New History :‬ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺎﺭﻳﺦ ﻣﲑﺯﺍ ﺣﺴﲔ‬
‫ﳘﺪﺍﱏ( ﺹ ‪.٢٧٥‬‬
‫)‪ (١٢‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺻﺺ ‪.٩٧-٩٩‬‬
‫ﻼﳏﻤ‪‬ﺪﺗﻘﻰ ﺭﺍ ﺑﺎﺷﺘﺒﺎﻩ ﻃﺎﻫﺮ ﺧﺒ‪‬ﺎﺯ‬
‫)‪ (١٣‬ﺁﻗﺎ ﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ ﺑﻐﺪﺍﺩﻯ ﺩﺭ ﺭﺳﺎﻟﻪ ﺧﻮﺩ ﻧﺎﻡ ﻗﺎﺗﻞ ﻣ ﹼ‬
‫ﺷﲑﺍﺯﻯ ﻣﻰﻧﻮﻳﺴﺪ) ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ .‬ﺹ ‪.(٣٧‬‬
‫)‪ (١٤‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪.٢٦٧-٢٧٠‬‬
‫)‪ (١٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٢٧٠-٢٧١‬‬
‫ﻼﳏﻤ‪‬ﺪﺗﻘﻰ ﺗﻨﻬﺎ ﻭﻟﯽ ﺩﺭ ﻣﺴﺠﺪ ﻭ ﺩﺭ ﺣﲔ ﳕﺎﺯ ﻣﻀﺮﻭﺏ ﮔﺸﺘﻪ‬
‫)‪ (١٦‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﻣ ﹼ‬
‫ﺍﺳﺖ‪ .‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺹ ‪.٣٠٢‬‬
‫ﺏ ‪ -‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺹ ‪.٢٦٩‬‬
‫)‪ (١٧‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ .Dawn Breakers -‬ﺯﻳﺮ ﻧﻮﻳﺲ ﺹ ‪.٢٨٥‬‬
‫ﻼﺟﻌﻔﺮ ﻭﺍﻋﻆ‬
‫ﺏ ‪ -‬ﮔﻠﭙﺎﻳﮕﺎﱏ ﺍﺑﻮﺍﻟﻔﻀﻞ‪ .‬ﮐﺸﻒﺍﻟﻐﻄﺎﺀ‪ .‬ﺹ ‪ ) ١١٠‬ﺑﻨﻘﻞ ﺍﺯ ﺗﺎﺭﻳﺦ ﻣ ﹼ‬
‫ﻗﺰﻭﻳﲎ(‪.‬‬
 ‫)‪ (١٨‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪.٢٨٣-٢٨٤‬‬
‫ﺏ ‪ -‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﺺ ‪.٣٧١-٣٧٧‬‬
‫ﭖ ‪ -‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺻﺺ ‪.٩٢-٩٥‬‬
‫ﺕ ‪ -‬ﳏﻤ‪‬ﺪ ﺣﺴﻴﲎ‪ " .‬ﺣﻀﺮﺕ ﺑﺎﺏ"‪ .‬ﺹ ‪.٣٩٩‬‬
‫)‪ (١٩‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Browne. A Traveller's Narrative. Vol., 2, p. 311.‬‬
‫)‪ (٢٠‬ﺍﻳﻨﮑﻪ ﺑﺮﺧﻰ ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ) ﺍﺯ ﲨﻠﻪ ﻋﺒﺪﺍﳊﺴﲔ ﻧﻮﺍﺋﻰ ﺩﺭ ﮐﺘﺎﺏ ﻓﺘﻨﻪ ﺑﺎﺏ‪ ،‬ﺹ‬
‫ﻼﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﺮﻏﺎﱏ ﳕﻮﺩﻩﺍﻧﺪ ﰉ ﻣﺒﻨﺎﺳﺖ ﻭ‬
‫‪ (١٠١‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﻣﺘ‪‬ﻬﻢ ﺑﻪ ﺗﻮﻃﺌﻪ ﻗﺘﻞ ﻣ ﹼ‬
‫ﻣﺪﺭﮎ ﻣﺴﺘﻨﺪ ﺍﺭﺍﺋﻪ ﻧﮑﺮﺩﻩﺍﻧﺪ‪.‬‬
‫)‪ (٢١‬ﺍﻋﻼﻡ ﺍﻟﻨ‪‬ﺴﺎﺀ‪ .‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ‪ ،‬ﺻﺺ ‪.١٩٧-١٩٨‬‬
‫)‪ (٢٢‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪ ) New Hisotry :‬ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺎﺭﻳﺦ ﻣﲑﺯﺍ ﺣﺴﲔ ﳘﺪﺍﱏ(‬
‫ﺻﺺ ‪.٢٧٦-٢٧٧‬‬
‫)‪ (٢٣‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪.٢٧١-٢٧٢‬‬
‫ﺏ ‪ -‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺹ ‪.٣٦٠‬‬
‫)‪ (٢٤‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Root. Tahirih. pp. 78-79.‬‬
‫)‪ (٢٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٧٨‬‬
‫)‪ (٢٦‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪.٢٧٢-٢٧٤‬‬
‫)‪ (٢٧‬ﻣﻠﮏ ﺧﺴﺮﻭﻯ‪ .‬ﺗﺎﺭﻳﺦ ﺷﻬﺪﺍﻯ ﺍﻳﺮﺍﻥ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.٨١‬‬
‫)‪ (٢٨‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪.٢٧٤-٢٧٥‬‬
‫)‪ . Dawn Breakers (٢٩‬ﺹ ‪.٢٧١‬‬
‫)‪ (٣٠‬ﻣﲑﺯﺍ ﺷﻔﻴﻊ ﺗﻮﻳﺴﺮﮐﺎﱏ ﻣﻠﻘﹼﺐ ﺑﻪ ﺻﺎﺣﺐ ﺩﻳﻮﺍﻥ ﻭﺯﻳﺮ ﻃﻬﺮﺍﻥ ﻭ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ﲨﺎﻝ ﺍﻗﺪﺱ‬
‫ﺍ‪‬ﻰ ﺑﻮﺩ ) ﻣﻠﮏ ﺧﺴﺮﻭﻯ‪ .‬ﺗﺎﺭﻳﺦ ﺷﻬﺪﺍﻯ ﺍﻳﺮﺍﻥ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺹ ‪.(٨٧‬‬
‫)‪ (٣١‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺹ ‪.٢٧٧‬‬
‫)‪ (٣٢‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٢٧٧-٢٧٨‬‬
‫)‪ (٣٣‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺻﺺ ‪.٣٦٠-٣٦١‬‬
‫)‪ (٣٤‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪ :‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪.٢٨٠-٢٨١‬‬
‫)‪ (٣٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺹ ‪.٢٨٢‬‬
‫ﲞﺶ ﻳﺎﺯﺩﻫﻢ‬
‫ﻋﺰﳝﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻃﻬﺮﺍﻥ‬
‫ﻼﳏﻤ‪‬ﺪﺑﺮﻏﺎﱏ ﻭ ﺑﺴﺘﮕﺎﻥ ﺍﻭ ﻬﻧﺎﻳﺖ ﻣﺮﺍﻗﺒﺖ ﺭﺍ ﻣﻰﮐﺮﺩﻧﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺍﺯ ﳏ ﹼﻞ ﲢﺖ ﻧﻈﺮ‬ ‫ﺑﺎ ﺁﻧﮑﻪ ﻣ ﹼ‬
‫ﻳﻌﲎ ﺧﺎﻧﻪ ﭘﺪﺭ ﺧﻮﺩ ﻓﺮﺍﺭ ﻧﮑﻨﺪ ﺳﺮﺍﳒﺎﻡ ﺍﺭﺍﺩﻩ ﺍﳍﻲ ﺑﺮ ﺭﻫﺎﺋﻰ ﺍﻭ ﺗﻌﻠﹼﻖ ﻳﺎﻓﺖ ﮐﻪ ﺧﻼﺻﻪ ﺩﺍﺳﺘﺎﻥ‬
‫ﺑﺪﻳﻦ ﮔﻮﻧﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺣﺒﺲ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻧﻪ ﭘﺪﺭﺵ‪ ،‬ﺧﺎﺗﻮﻥ ﺟﺎﻥ ﺩﺧﺘﺮ ﺑﺰﺭﮒ ﺣﺎﺝ‬
‫ﺍﺳﺪﺍﷲ ﻓﺮﻫﺎﺩﻯ ﮐﻪ ﺍﺯ ﻓﺪﺍﺋﻴﺎﻥ ﺣﻘﻴﻘﻰ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﺑﺎ ﺗﺪﺍﺑﲑ ﳐﺘﻠﻒ ﻭ ﻟﺒﺎﺳﻬﺎﻯ ﻣﺘﻔﺎﻭﺕ ﻧﺰﺩ‬
‫ﻼ ﺻﺎﱀ‬‫ﻭﻯ ﻣﻰﺭﻓﺖ‪ .‬ﮔﺎﻩ ﺑﺼﻮﺭﺕ ﻓﻘﲑ ﻣﺘﮑﹼﺪﻯ ﻭ ﮔﺎﻩ ﺑﺒﻬﺎﻧﻪ ﺭﺧﺖ ﺁﺏ ﮐﺸﻴﺪﻥ ﺩﺭ ﺧﺎﻧﻪ ﻣ ﹼ‬
‫ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻃﺎﻫﺮﻩ ﻣﻰﺭﺳﺎﻧﺪ‪ .‬ﮔﺎﻩ ﻧﻴﺰ ﻣﻮﺍ ‪‬ﺩ ﺧﻮﺭﺍﮐﻰ ﺑﻪ ﺁﻥ ﺟﻨﺎﺏ ﻣﻰﺭﺳﺎﻧﻴﺪ‪ .‬ﺯﻳﺮﺍ ﻃﺎﻫﺮﻩ‬
‫ﻼﳏﻤ‪‬ﺪ ﻭ ﺑﺴﺘﮕﺎﻥ ﻧﺰﺩﻳﮏ ﺍﻭ ﺭﺍ ﺩﺭﻳﺎﻓﺘﻪ ﺑﻮﺩ ﻭ ﺍﺯ ﺑﻴﺸﺘﺮ ﺧﻮﺭﺩﻧﻴﻬﺎﻯ ﺧﺎﻧﻪ ﺧﻮﺩﺵ‬‫ﻗﺼﺪ ﺳﻮﺀ ﻣ ﹼ‬
‫ﺍﺟﺘﻨﺎﺏ ﻣﻰﮐﺮﺩ‪ .‬ﺩﺭ ﺁﻥ ﺍﺣﻴﺎﻥ ﺟﻨﺎﺏ ﺁﻗﺎ ﺳﻴ‪‬ﺪ ﺍﲪﺪ ﻳﺰﺩﻯ ﮔﺮﻓﺘﺎﺭﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻌﺮﺽ‬
‫ﲨﺎﻝ ﺍ‪‬ﻰ ﺭﺳﺎﻧﻴﺪ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﺟﺸﻦ ﻋﺮﻭﺳﻰ ﻳﮑﻰ ﺍﺯ ﺷﺎﻫﺰﺍﺩﻩ ﺧﺎﳕﻬﺎﻯ ﻗﺎﺟﺎﺭ‬
‫ﺷﺮﮐﺖ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﲨﻌﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻭ ﺍﻋﻴﺎﻥ ﮐﺸﻮﺭ ﺩﺭ ﺁﻥ ﳎﻠﺲ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺳﻴ‪‬ﺪ‬
‫ﺍﲪﺪ ﻳﺰﺩﻯ ﺑﻪ ﳏ ﹼﻞ ﺍﻧﻌﻘﺎﺩ ﺟﺸﻦ ﺭﻓﺖ ﻭ ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻌﺮﺽ ﻣﺒﺎﺭﮎ ﺭﺳﺎﻧﻴﺪ ﮐﻪ ﭘﻴﻐﺎﻡ ﻣﻬﻤ‪‬ﻰ ﺑﺮﺍﻯ‬
‫ﺁﻥ ﺣﻀﺮﺕ ﺩﺍﺭﺩ‪ .‬ﭼﻮﻥ ﺍﻣﮑﺎﻥ ﺧﺮﻭﺝ ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ ﺁﻥ ﳊﻈﻪ ﺍﺯ ﳎﻠﺲ ﻋﺮﻭﺳﻰ ﻣﻴﺴ‪‬ﺮ ﻧﺒﻮﺩ‬
‫ﺑﻪ ﺳﻴ‪‬ﺪ ﺍﲪﺪ ﺍﺑﻼﻍ ﮔﺮﺩﻳﺪ ﮐﻪ ﺗﺎ ﺧﺎﲤﻪ ﻋﺮﻭﺳﻰ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﲟﺎﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﭘﺎﻳﺎﻥ ﺟﺸﻦ ﺳﻴ‪‬ﺪ‬
‫ﺍﲪﺪ ﺧﱪ ﮔﺮﻓﺘﺎﺭﻯ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻌﺮﺽ ﻣﺒﺎﺭﮎ ﺭﺳﺎﻧﻴﺪ‪ (١) .‬ﺩﺭ ﺁﻥ ﺍﻭﻗﺎﺕ ﺁﻗﺎ ﳏﻤ‪‬ﺪﻫﺎﺩﻯ‬
‫ﻓﺮﻫﺎﺩﻯ ﮐﻪ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻮﺩ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﳛﲕ ﺩﺍﺭﺍﰉ ﲝﻀﻮﺭ ﲨﺎﻝ ﺍ‪‬ﻰ ﺭﺳﻴﺪﻩ ﺑﻮﺩ‪.‬‬
‫ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻧﺎﻣﻪﺍﻯ ﺧﻄﺎﺏ ﺑﻪ ﻃﺎﻫﺮﻩ ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻩ ﺑﻪ ﺁﻗﺎ ﳏﻤ‪‬ﺪ ﻫﺎﺩﻯ ﻋﻨﺎﻳﺖ ﳕﻮﺩﻧﺪ ﺗﺎ ﺑﺎ‬
‫ﻟﺒﺎﺱ ﻣﺒﺪ‪‬ﻝ ﺑﻪ ﻗﺰﻭﻳﻦ ﺭﻓﺘﻪ ﻧﺎﻣﻪ ﺭﺍ ﺑﻪ ﻃﺎﻫﺮﻩ ﺗﺴﻠﻴﻢ ﮐﻨﺪ ﻭ ﻭﺳﺎﺋﻞ ﺭﻫﺎﺋﻰ ﺍﻭ ﺭﺍ ﻓﺮﺍﻫﻢ ﳕﺎﻳﺪ‪ .‬ﺁﻗﺎ‬
‫ﳏﻤ‪‬ﺪ ﻫﺎﺩﻯ ‪‬ﻤﺎﻥ ﺗﺮﺗﻴﺐ ﺍﻣﺮ ﲨﺎﻝ ﺍ‪‬ﻰ ﺭﺍ ﺍﺟﺮﺍﺀ ﳕﻮﺩ ﻭ ﺑﻪ ﻗﺰﻭﻳﻦ ﺭﻓﺖ ﻭ ﻣﺮﻗﻮﻣﻪ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺭﺍ ﻭﺳﻴﻠﻪ ﳘﺴﺮﺵ ﺧﺎﺗﻮﻥﺟﺎﻥ ﮐﻪ ﺑﻠﺒﺎﺱ ﻳﮏ ﺯﻥ ﻣﺘﮑﹼﺪﻯ ﺩﺭ ﺁﻣﺪﻩ ﺑﻮﺩ ﺑﻪ ﻃﺎﻫﺮﻩ‬
‫ﺭﺳﺎﻧﻴﺪ‪ .‬ﻃﺎﻫﺮﻩ ﮐﻪ ﺍﺯ ﻣﻀﻤﻮﻥ ﻣﺮﻗﻮﻣﻪ ﲨﺎﻝﺍ‪‬ﻰ ﻭ ﻧﻘﺸﻪ ﺭﻫﺎﺋﻰ ﺁﮔﺎﻫﻰ ﻳﺎﻓﺖ ﺑﻪ ﺧﺎﺗﻮﻥ ﺟﺎﻥ‬
‫ﮔﻔﺖ ﴰﺎ ﺑﺮﻭﻳﺪ ﻭ ﻣﻦ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ ﺑﻪ ﴰﺎ ﻣﻠﺤ ‪‬ﻖ ﺧﻮﺍﻫﻢ ﺷﺪ‪ .‬ﺣﺪﻭﺩ ﻳﮏ ﺳﺎﻋﺖ ﺑﻌﺪ ﺗﺄﺋﻴﺪ‬
‫ﺍﳍﻰ ﺭﺳﻴﺪ ﻭ ﻣﺮﺍﻗﺐ ﺍﻭ ﺭﺍ ﺧﻮﺍﺏ ﮔﺮﻓﺖ ﻭ ﻃﺎﻫﺮﻩ ﺍﺯ ﻓﺮﺻﺖ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩ ﺧﺎﻧﻪ ﭘﺪﺭ ﺭﺍ‬
‫ﺗﺮﮎ ﳕﻮﺩ ﻭ ﳘﺮﺍﻩ ﺁﻗﺎﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﮐﻪ ﺩﺭ ﻧﺰﺩﻳﮏ ﺧﺎﻧﻪ ﭘﺪﺭﻯ ﻃﺎﻫﺮﻩ ﮐﺸﻴﮏ ﻣﻰﮐﺸﻴﺪ ﺑﻪ‬
‫ﺧﺎﻧﻪ ﻧﺎﻣﱪﺩﻩ ﺭﻓﺖ‪ .‬ﺍﺯ ﺁﳒﺎ ﺑﺎﺗ‪‬ﻔﺎﻕ ﺑﻪ ﺧﺎﻧﻪ ﺁﻗﺎﺣﺴﻦ ﳒﹼﺎﺭ ﺭﻓﺘﻨﺪ‪ .‬ﺍﻳﻦ ﺁﻗﺎ ﺣﺴﻦ ﺩﻭﺳﺖ ﻧﺰﺩﻳﮏ‬
‫ﻭ ﳏﺮﻡ ﺁﻗﺎ ﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺷﺐ ﻓﺮﺍ ﺭﺳﻴﺪ ﻃﺎﻫﺮﻩ ﻭ ﺁﻗﺎﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﺑﮑﻤﮏ‬
‫ﺁﻗﺎﻗﻠﯽ ﻧﺎﻡ ﺍﺯ ﻃﺮﻳﻖ ﺑﺮﺝ ﲰﺖ ﺩﺭﻭﺍﺯﻩ ﺷﺎﻫﺰﺍﺩﻩﺣﺴﲔ ﺍﺯ ﻗﺰﻭﻳﻦ ﺧﺎﺭﺝ ﻭ ﺩﺭ ﺳﻼﹼﺥ ﺧﺎﻧﻪ‬
‫ﻼ ﺁﻣﺎﺩﻩ ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩﻧﺪ ﺷﺪﻩ ﺍﺯ ﺭﺍﻩ ﮐﻠﻪﺩﺭ‪‬ﻩ ﻭ ﺍﺷﺘﻬﺎﺭﺩ ﺭﺍﻫﻰ ﻃﻬﺮﺍﻥ‬
‫ﺳﻮﺍﺭ ﺍﺳﺐ ﻫﺎﺋﻰ ﮐﻪ ﻗﺒ ﹰ‬
‫ﮔﺸﺘﻨﺪ‪ (٢) .‬ﺑﺘﺼﺮﻳﺢ ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ )ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ ،‬ﺹ ‪ (٢٨٣‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﻪ‬
‫ﺁﻗﺎﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪﮐﻪ‪" :‬ﺑﻪ ﺧﺎﺗﻮﻥﺟﺎﻥ ﺑﮑﻮ ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ ﺑﺘﻮﺍﻧﺪ ﺍﻳﻦ ﻣﺮﺍﺳﻠﻪ ﺭﺍ ﺩﺭ‬
‫ﳏﺒﺲ ﺑﻪ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺑﺪﻫﺪ ﺧﻮﺩ ﺭﺍ ﺑﻠﺒﺎﺱ ﮔﺪﺍﻳﺎﻥ ﺩﺭ ﺁﻭﺭﺩﻩ ﻭ ﺑﺒﻬﺎﻧﻪ ﮔﺪﺍﺋﻰ ﺑﺪﺭﺏ ﻣﻨﺰﻟﯽ‬
‫ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﺁﻥ ﳏﺒﻮﺱ ﺍﺳﺖ ﺑﺮﻭﺩ ﻭ ﻣﺮﺍﺳﻠﻪ ﺭﺍ ﺑﻪ ﻣﺸﺎﺭٌﺍﻟﻴﻬﺎ ﺑﺪﻫﺪ ﻭ ﺗﻮ ﻫﻢ ﺑﺎﻳﺪ ﺩﺭﺏ‬
‫ﻣﻨﺰﻝ ﺑﺎﻳﺴﱴ ﺗﺎ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺍﺯ ﻣﻨﺰﻝ ﺧﺎﺭﺝ ﺷﻮﺩ‪ .‬ﲟﺤﺾ ﺧﺮﻭﺝ ﻓﻮﺭﹰﺍ ﺍﻭ ﺭﺍ ﺑﻄﻬﺮﺍﻥ‬
‫ﺑﻴﺎﻭﺭ‪ .‬ﻭ ﻓﺮﻣﻮﺩﻧﺪ ﻣﻦ ﺩﺳﺘﻮﺭ ﻣﻰﺩﻫﻢ ﮐﻪ ﻳﮏ ﻧﻔﺮ ﺍﺯ ﮔﻤﺎﺷﺘﮕﺎﱎ ﺑﺎ ﺳﻪ ﺭﺃﺱ ﺍﺳﺐ ﺗﻨﺪ ﺭﻭ‬
‫ﺷﺒﺎﻧﻪ ﺩﻡ ﺩﺭﻭﺍﺯﻩ ﻗﺰﻭﻳﻦ ﺣﺎﺿﺮ ﺑﺎﺷﺪ‪ .‬ﺗﻮ ﺍﺳﺒﻬﺎ ﺭﺍ ﺩﺭ ﺧﺎﺭﺝ ﺷﻬﺮ ﺩﺭ ﳏ ﹼﻞ ﻣﻌﻴ‪‬ﲎ ﻗﺮﺍﺭ ﺑﺪﻩ ﻭ‬
‫ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺂﻥ ﻣﮑﺎﻥ ﺑﱪ ﻭ ﻫﺮ ﺩﻭ ﺳﻮﺍﺭ ﺑﺮ ﺍﺳﺐ ﺷﺪﻩ ﺍﺯ ﺭﺍﻩ ﻏﲑ ﻣﻌﻤﻮﻝ ﺑﻄﻬﺮﺍﻥ ﺑﻴﺎﺋﻴﺪ ﻭ‬
‫ﺳﻌﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺵ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ ﺑﻄﻬﺮﺍﻥ ﺑﺮﺳﻰ ﻭ ﲟﺤﺾ ﺍﻳﻨﮑﻪ ﺩﺭﻭﺍﺯﻩ ﻃﻬﺮﺍﻥ ﺑﺎﺯ‬
‫ﺷﺪ ﻭﺍﺭﺩ ﺷﻬﺮ ﺷﻮﻳﺪ ﻭ ﻳﮏ ﺳﺮﻩ ﲟﻨﺰﻝ ﻣﻦ ﺑﻴﺎﺋﻴﺪ‪ .‬ﺧﻴﻠﯽ ﻣﻮﺍﻇﺐ ﺑﺎﺵ ﮐﻪ ﺑﺮﺍﺯ ﴰﺎ ﮐﺴﻰ ﭘﻰ‬
‫ﻧﱪﺩ"‪ .‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺗﻨﻬﺎ ﺑﺎﲨﺎﻝ ﻣﻰ ﻧﻮﻳﺴﺪ ﮐﻪ‪ ":‬ﺁﻗﺎ ﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﺑﺮ ﺣﺴﺐ ﺩﺳﺘﻮﺭ ﻣﺒﺎﺭﮎ ﺑﺎ‬
‫ﻬﻧﺎﻳﺖ ﺍﻃﻤﻴﻨﺎﻥ ﺍﺯ ﻃﻬﺮﺍﻥ ﺑﻪ ﻗﺰﻭﻳﻦ ﺷﺘﺎﻓﺖ ﻭ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺯ ﳏﺒﺲ ﳒﺎﺕ ﺩﺍﺩ ﻭ ﺳﺎﳌﹰﺎ ﺑﺎ‬
‫ﻫﻢ ﻭﺍﺭﺩ ﻃﻬﺮﺍﻥ ﺷﺪﻧﺪ ﻭ ﺩﺭ ﺳﺎﻋﺖ ﻣﻮﻋﻮﺩ ﲟﻨﺰﻝ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻭﺭﻭﺩ‬
‫ﻼ ﻣﻨﻘﻮﻝ ﮔﺮﺩﻳﺪ ﺩﺭ ﺗﺎﺭﻳﺦ‬‫ﳕﻮﺩﻧﺪ")ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺹ ‪ .(٢٨٤‬ﺍﻣ‪‬ﺎ ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﳘﺎﻧﻄﻮﺭ ﮐﻪ ﻗﺒ ﹰ‬
‫ﺧﻮﻳﺶ ﺑﺘﻔﺼﻴﻞ ﺑﻴﺸﺘﺮﻯ ﻭﺍﻗﻌﻪ ﺭﺍ ﮐﺎﻭﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺩﺍﺳﺘﺎﻥ ﻭﺭﻭﺩ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪ ﻃﻬﺮﺍﻥ‬
‫ﺍﻳﻨﮕﻮﻧﻪ ﺍﺩﺍﻣﻪ ﻣﻰﺩﻫﺪ‪" :‬ﺍﺑﺘﺪﺍﺀ ﺩﺭ ﺑﺎﻍ ﺍﻣﺎﻡﺯﺍﺩﻩ ﺣﺴﻦ ﻭﺭﻭﺩ ﳕﻮﺩﻩ ﺁﻗﺎﻗﻠﯽ ﺍﺳﺒﻬﺎ ﺭﺍ ﻣﺘﻮﺟ‪‬ﻪ ﺷﺪﻩ‬
‫ﻣﻰﮔﺮﺩﺍﻧﺪ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺁﺳﺎﻳﺶ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺁﻗﺎﻫﺎﺩﻯ ﺑﺸﻬﺮ ﺑﺮﺍﻯ ﺍﺧﺒﺎﺭ ﻭﺭﻭﺩ ﻣﻰﺭﻭﺩ‪.‬‬
‫ﮐﺮﺑﻼﺋﻰﺣﺴﻦ ﺗﺎﺟﺮ ﻗﺰﻭﻳﲎ ﺍﺯ ﻭﺭﻭﺩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺧﱪ ﺷﺪﻩ ﺑﺒﺎﻍ ﻣﺬﮐﻮﺭ ﻣﻰﺭﻭﺩ‪ .‬ﺁﻗﺎﻗﻠﯽ‬
‫ﻧﺪﺍﻧﺴﺖ ﺩﻭﺳﺖ ﺍﺳﺖ ﺍﻭ ﺭﺍ ﻬﻧﻰ ﻣﻰ ﳕﺎﻳﺪ ﮐﻪ ﭘﻴﺶ ﻣﺎ ﻣﻴﺎ‪ .‬ﺍﻭ ﺗﺒﺴ‪‬ﻢ ﮐﻨﺎﻥ ﻣﻰﺁﻳﺪ‪ .‬ﺁﻗﺎ ﻗﻠﯽ ﺩﻭ‬
‫ﺳﻴﻠﯽ ﺑﻪ ﺍﻭ ﻣﻰﺯﻧﺪ ﺟﻨﺎﺏ ﻃﺎﺀ ﻬﻧﻰ ﺍﺯ ﺯﺩﻥ ﻣﻰﻓﺮﻣﺎﻳﺪ‪ .‬ﻫﺮ ﺩﻭ ﺭﺍ ﻣﻰﺧﻮﺍﻫﻨﺪ ﻭ ﺍﺯ ﻣﻴﻮﻩﻫﺎ ﮐﻪ‬
‫ﺁﻭﺭﺩﻩ ﺑﻪ ﺁﻗﺎﻗﻠﯽ ﻫﻢ ﻣﻰﺩﻫﻨﺪ‪ .‬ﺷﺐ ﭼﻨﺪ ﺳﻮﺍﺭ ﺁﻣﺪﻩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺎ ﳘﺮﺍﻫﺎﻥ ﺑﺎ ﺍﺣﺘﺮﺍﻡ‬
‫ﲤﺎﻡ ﺑﻪ ﺑﻴﺖ ﻣﺒﺎﺭﮎ ﲨﺎﻝ ﻗﺪﻡ ﺟ ﹼﻞﺫﮐﺮﻩﺍﻻﻋﻈﻢ ﻣﻰﺑﺮﻧﺪ‪ (٣)" .‬ﺁﻗﺎ ﻗﻠﯽ ﮐﻪ ﺑﺮﺍﻯ ﳒﺎﺕ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻭ ﺍﻳﺼﺎﻟﺶ ﺑﻪ ﺑﻴﺖ ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ ﻃﻬﺮﺍﻥ ﺗﻼﺵ ﮐﺮﺩﻩ ﺑﻮﺩ ﺩﺭ ﺑﺎﺯﺍﺭ ﻗﺰﻭﻳﻦ ﺧﺮﺑﻮﺯﻩ‬
‫ﻓﺮﻭﺵ ﻭ ﺩﻭﺳﺖ ﻭ ﺭﺍﺯ ﺩﺍﺭ ﺁﻗﺎﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﻓﺮﻫﺎﺩﻯ ﺑﻮﺩﻩ ﺍﺳﺖ‪ (٤) .‬ﻭﻯ ﺩﺭ ﺷﺐ ﻭﺭﻭﺩ‬
‫ﻃﺎﻫﺮﻩ ﺑﻪ ﺑﻴﺖ ﻣﺒﺎﺭﮎ ﺍﺑﺘﺪﺍﺀ ﺍﺯ ﺧﻮﺍﺑﻴﺪﻥ ﺩﺭ ﺭﺧﺘﺨﻮﺍﺏ ﮔﺮﺍﻧﺒﻬﺎ ﻭ ﻋﺎﻟﯽ ﺳﺮ ﺑﺎﺯ ﺯﺩ ﻭ ﮔﻔﺖ‬
‫ﺑﺎ ﺍﻳﻦ ﻟﺒﺎﺱ ﻣﻨﺪﺭﺱ ﭼﮕﻮﻧﻪ ﺩﺭ ﺍﻳﻦ ﺭﺧﺘﺨﻮﺍﺏ ﲞﻮﺍﰈ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ ﮐﻪ ﺩﺭ ﳘﺎﻥ‬
‫ﺟﺎﻯ ﺭﺍﺣﺖ ﲞﻮﺍﺑﺪ‪ .‬ﺑﺪﻭ ﮔﻔﺖ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻌﻠﹼﺖ ﺧﺪﻣﱴ ﮐﻪ ﮐﺮﺩﻩ ﺍﺳﺖ ﺍﺟﺮ ﺟﺰﻳﻞ ﺑﻪ ﻭﻯ‬
‫ﻋﻄﺎﺀ ﺧﻮﺍﻫﺪ ﻓﺮﻣﻮﺩ‪ .‬ﺻﺒﺢ ﻓﺮﺩﺍﻯ ﺁﻥ ﺭﻭﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎ ﺁﻗﺎﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﺑﻪ ﺩﻫﻰ ﺩﺭ ﺧﺎﺭﺝ‬
‫ﻃﻬﺮﺍﻥ ﮐﻪ ﺍﺣﺒﺎﺏ ﺩﺭ ﺁﳒﺎ ﺍﺟﺘﻤﺎﻉ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻣﻰﺭﻭﻧﺪ‪ .‬ﺑﻌﺪﹰﺍ ﲨﺎﻝﺍ‪‬ﻰ ﻧﻴﺰ ﳘﺮﺍﻩ ﺑﺎ ﺁﻗﺎﻗﻠﯽ‬
‫ﺑﻪﺁﻥ ﺩﻩ ﺗﺸﺮﻳﻒ ﻣﻰﺑﺮﻧﺪ‪ .‬ﺷﺐ ﺩﺭ ﺁﳒﺎ ﻣﻰﻣﺎﻧﻨﺪ‪ .‬ﺻﺒﺢ ﺯﻭﺩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺁﻗﺎﻗﻠﯽ ﺭﺍ ﺍﺣﻀﺎﺭ‬
‫ﻣﻰ ﳕﺎﻳﺪ ﻭ ﻣﻰﮔﻮﻳﺪ ﺗﻮ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ ﺑﺎﻳﺪ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﺮﮔﺮﺩﻯ ﺯﻳﺮﺍ ﺍﮔﺮ ﻧﺮﻭﻯ ﻓﺴﺎﺩ ﻋﻈﻴﻤﻰ‬
‫ﺑﺮﭘﺎ ﻣﻰ ﺷﻮﺩ‪ .‬ﺍﺯ ﻗﺮﺍﺋﻦ ﺑﺮ ﻣﻰﺁﻳﺪ ﮐﻪ ﺧﺎﻧﺪﺍﻥ ﺁﻗﺎﻗﻠﯽ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﻓﺮﻫﺎﺩﻯ ﻧﺎﻣﱪﺩﻩ ﺭﺍ )ﺁﻗﺎﻗﻠﯽ‬
‫ﺭﺍ( ﻣﻰﺧﻮﺍﺳﺘﻪﺍﻧﺪ‪ .‬ﺮ ﺣﺎﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻘﺪﺍﺭ ﺯﻳﺎﺩﻯ ﻭﺟﻪ ﻧﻘﺪ ﺑﻪ ﺁﻗﺎﻗﻠﯽ ﻣﻰﺩﻫﺪ ﻭ ﺍﻭ ﺭﺍ‬
‫ﺭﻭﺍﻧﻪ ﻗﺰﻭﻳﻦ ﻣﻰﮐﻨﺪ‪ .‬ﺁﻗﺎﻗﻠﯽ ﺷﺐ ﺑﺮ ﻣﻰﮔﺮﺩﺩ ﺑﻪ ﺑﻴﺖ ﲨﺎﻝ ﺍ‪‬ﻰ ﻭ ﺩﺭ ﺁﳒﺎ ﺑﺎ ﻣﲑﺯﺍ ﻋﺒﺪﺍﷲ‬
‫ﺷﲑﺍﺯﻯ )ﻣﲑﺯﺍﺻﺎﱀ( ﻣﻼﻗﺎﺕ ﻣﻰ ﳕﺎﻳﺪ ﻭ ﺳﭙﺲ ﺭﻭﺍﻧﻪ ﻗﺰﻭﻳﻦ ﻣﻰﮔﺮﺩﺩ‪ .‬ﻭﻯ ﻭﺍﻗﻌﹰﺎ ﲟﻮﻗﻊ ﺑﻪ‬
‫ﻗﺰﻭﻳﻦ ﻣﻰﺭﺳﺪ ﮐﻪ ﺍﮔﺮ ﺩﻭﺳﺎﻋﺖ ﺩﻳﺮﺗﺮ ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﻓﺴﺎﺩ ﺟﺪﻳﺪﻯ ﺑﺮ ﭘﺎ ﻣﻰﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺧﺎﻧﺪﺍﻥ‬
‫ﺍﻭ ﺩﺭ ﺟﺴﺘﺠﻮﻳﺶ ﺑﻮﺩﻧﺪ‪ .‬ﺩﻋﺎﺀ ﲨﺎﻝ ﺍ‪‬ﻰ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺛﺮ ﳕﻮﺩ ﻭ ﺁﻗﺎﻗﻠﯽ ﺻﺎﺣﺐ ﺛﺮﻭﺕ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﺑﻌﺪﻫﺎ ﺑﻪ ﻃﻬﺮﺍﻥ ﺭﻓﺖ ﻭ ﲞﺪﻣﺖ ﻣﲑﺯﺍ ﻣﻮﺳﻰ ﻭﺯﻳﺮ ﺩﺭ ﺁﻣﺪ ﻭ ﺑﻨﺎﻳﺐ ﻗﻠﯽ ﺍﺷﺘﻬﺎﺭ‬
‫ﻳﺎﻓﺖ‪ .‬ﻭﻯ ﺩﺭ ﺍﻭﺍﺧﺮ ﺍﻳ‪‬ﺎﻡ ﲜﺮﮔﻪ ﺍﺣﺒﺎﺏ ﭘﻴﻮﺳﺖ‪ (٥) .‬ﻧﻴﮑﻼﻯ ﻓﺮﺍﻧﺴﻮﻯ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ‬
‫ﺭﺍﺟﻊ ﺑﻪ ﻧﺎﻳﺐﻗﻠﯽ ﻣﺬﮐﻮﺭ ﻣﻰﻧﻮﻳﺴﺪ‪ ":‬ﻧﺎﻳﺐﻗﻠﯽ ﮐﻪ ﺑﻌﺪﻫﺎ ﺩﺭ ﺟﺮﮔﻪ ﻓﺮ‪‬ﺍﺷﺎﻥ ﺷﺎﻫﻰ ﺩﺭ ﺁﻣﺪ‬
‫ﻓﺮﺍﺭ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﻧﻘﻞ ﻣﻰﮐﻨﺪ‪ .‬ﻣﻦ ﻧﻴﺰ ﺍﺯ ﻣﺴﺘﺨﺪﻣﻴﲎ ﺑﻮﺩﻡ ﮐﻪ ﳘﺮﺍﻩ ﺍﻳﻦ ﺯﻥ‬
‫ﺣﺮﮐﺖ ﮐﺮﺩﻧﺪ‪ .‬ﳘﲔ ﮐﻪ ﺍﺯ ﺷﻬﺮ ﺧﺎﺭﺝ ﺷﺪﱘ ﺷﺎﻫﺮﺍﻩ ﺭﺍ ﺗﺮﮎ ﮐﺮﺩﻩ ﻭ ﺭﺍﻩ ﺑﻠﻮﮎ ﺯﻫﺮﺍﻯ‬
‫ﻗﺰﻭﻳﻦ ﺭﺍ ﭘﻴﺶ ﮔﺮﻓﺘﻴﻢ ﻭ ﻃ ‪‬ﻰ ﻃﺮﻳﻖ ﮐﺮﺩﱘ ﺗﺎ ﺭﺳﻴﺪﱘ ﺑﻪ ﺍﻧﺪﺭﻣﺎﻥ ﺩﺭ ﺣﻮﺍﻟﯽ ﺷﺎﻩﻋﺒﺪﺍﻟﻌﻈﻴﻢ ﻭ‬
‫ﺩﺭ ﺁﳒﺎ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻧﺎﻣﻪﺍﻯ ﺑﻪ ﻣﻦ ﺩﺍﺩ ﮐﻪ ﺑﱪﻡ ﻃﻬﺮﺍﻥ ﺑﻪ ﺧﺎﻧﻪ ﻣﲑﺯﺍ ﺑﺰﺭﮒ ﻧﻮﺭﻯ ﻭ ﺑﺪﻫﻢ ﺑﻪ‬
‫ﻣﲑﺯﺍﺣﺴﻴﻨﻌﻠﯽ ﻧﻮﺭﻯ ﭘﺴﺮ ﻣﲑﺯﺍ ﺑﺰﺭﮒ‪ .‬ﺻﺒﺢ ﺯﻭﺩ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﺷﻬﺮ ﻭﺍﺭﺩ ﺷﺪﻡ ﻭ ﻧﺎﻣﻪ ﺭﺍ ﺑﻪ‬
‫ﺻﺎﺣﺒﺶ ﺭﺳﺎﻧﻴﺪﻡ‪ .‬ﭘﺲ ﺍﺯ ﺧﻮﺍﻧﺪﻥ ﺑﻪ ﻣﻦ ﮔﻔﺖ ﮐﻪ ﺑﺮﮔﺮﺩ ﺑﻪ ﺍﻧﺪﺭﻣﺎﻥ ﻭ ﺧﱪ ﺑﺪﻩ ﮐﻪ ﻣﻦ‬
‫ﺧﻮﺩﻡ ﺑﻌﺪ ﺍﺯ ﻇﻬﺮ ﺑﻪ ﺁﳒﺎ ﺧﻮﺍﻫﻢ ﺁﻣﺪ ﻭ ﺑﺎﻻﺧﺮﻩ ﭘﻨﺞ ﺳﺎﻋﺖ ﺑﻐﺮﻭﺏ ﻣﺎﻧﺪﻩ ﻣﲑﺯﺍ ﺣﺴﻴﻨﻌﻠﯽ ﺑﺎ‬
‫ﭼﻨﺪ ﺳﻮﺍﺭ ﮐﻪ ﺍﺳﺒﻬﺎﻯ ﺯﻳﻦ ﮐﺮﺩﻩ ﺑﻪ ﻳﺪﮎ ﻣﻰﮐﺸﻴﺪﻧﺪ ﻭﺍﺭﺩ ﺷﺪ‪ .‬ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻫﻢ ﭼﻨﺪ ﺩﻗﻴﻘﻪ‬
‫ﺑﺮﺍﻯ ﺗﻐﻴﲑ ﻟﺒﺎﺱ ﺭﻓﺖ ﻭ ﺑﻌﺪ ﺳﻮﺍﺭ ﺑﺮ ﺍﺳﱮ ﺷﺪ ﮐﻪ ﺩﻫﻨﻪ ﺁﻥ ﻃﻼ ﺑﻮﺩ ﻭ ﻫﺮ ﻳﮏ ﺍﺯ ﻣﺎ ﺍﺳﱮ ﺭﺍ‬
‫ﺳﻮﺍﺭ ﺷﺪﻩ ﺑﺮﺍﻩ ﺍﻓﺘﺎﺩﱘ‪ .‬ﻳﮏ ﺳﺎﻋﺖ ﺑﻪ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﺑﻮﺩ ﮐﻪ ﺣﺮﮐﺖ ﮐﺮﺩﱘ ﻭ ﺩﻭﺳﺎﻋﺖ ﺑﻌﺪ‬
‫ﺩﺭ ﺧﺎﻧﻪ ﻣﲑﺯﺍ ﺣﺴﻴﻨﻌﻠﯽ ﺑﻮﺩﱘ ﻭ ﺩﺭ ﺁﳒﺎ ﭼﻨﺪ ﺭﻭﺯﻯ ﺗﻮﻗﹼﻒ ﮐﺮﺩﱘ‪ .‬ﺩﺭ ﺁﻥ ﻣﺪ‪‬ﺕ ﺍﺷﺨﺎﺹ‬
‫ﺯﻳﺎﺩﻯ ﺑﺪﻳﺪﻥ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻣﻰﺁﻣﺪﻧﺪ‪ .‬ﺗﻘﺮﻳﺒﹰﺎ ﭘﻨﺞ ﺭﻭﺯ ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﻣﺎ ﺭﻭﺯﻯ ﺗﻌﺠ‪‬ﺐ ﻓﻮﻕﺍﻟﻌﺎﺩﻩ ﺑﻪ‬
‫ﻣﻦ ﺩﺳﺖ ﺩﺍﺩ ﭼﻪ ﺩﻳﺪﻡ ﮐﻪ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ ﻓﻘﻂ ﻳﮏ ﻧﻔﺮ ﻧﻮﮐﺮ ﻣﺎﻧﺪﻩ ﻭ ﺑﻘﻴ‪‬ﻪ ﳘﻪ ﺭﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ‬
‫ﻧﻮﮐﺮ ﺑﺮﺍﻯ ﻣﻦ ﭼﺎﻯ ﺁﻭﺭﺩ ﻭ ﮔﻔﺖ ﺍﺳﱮ ﺯﻳﻦ ﮐﺮﺩﻩ ﺩﺭ ﻃﻮﻳﻠﻪ ﺍﺳﺖ ﺳﻮﺍﺭ ﺷﻮ ﻭ ﺑﺮﻭ ﺑﻪ‬
‫ﻣﺴﮕﺮﺁﺑﺎﺩ ﻧﺰﺩﻳﮏ ﺳﺮﺧﻪﺣﺼﺎﺭ‪ .‬ﻣﻦ ﻫﻢ ﺳﻮﺍﺭ ﺷﺪﻡ ﻭ ﺭﻓﺘﻢ ﻭ ﻗﺒﻞ ﺍﺯ ﻧﺎﻫﺎﺭ ﺑﺪﺍﳒﺎ ﺭﺳﻴﺪﻡ ﮐﻪ‬
‫ﲨﻌﻴ‪‬ﺖ ﺯﻳﺎﺩ ﻭ ﭼﺎﺩﺭﻫﺎﻯ ﻣﺘﻌﺪ‪‬ﺩﻯ ﺑﺮ ﭘﺎ ﺑﻮﺩ‪ .‬ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻣﺮﺍ ﺍﺣﻀﺎﺭ ﮐﺮﺩﻩ ﻭ ﮔﻔﺖ ﺁﻳﺎ ﻣﺎﻳﻞ‬
‫ﻫﺴﱴ ﺑﺎﰉ ﺷﻮﻯ‪ .‬ﺟﻮﺍﺏ ﺩﺍﺩﻡ ﻧﻪ‪ .‬ﭘﺲ ﭼﻨﺪ ﻣﺸﺖ ﭘﻮﻝ ﺑﻪ ﻣﻦ ﺩﺍﺩ ﻭ ﮔﻔﺖ ﺍﻣﺸﺐ ﻫﻢ‬
‫ﻣﻴﻬﻤﺎﻥ ﻣﻦ ﻫﺴﱴ ﻭﻟﯽ ﻓﺮﺩﺍ ﺻﺒﺢ ﺩﻭ ﺑﺎﺭﻩ ﺑﺮﮔﺮﺩ ﺑﻪ ﻃﻬﺮﺍﻥ‪ .‬ﺑﻌﺪ ﺍﺯ ﺻﺮﻑ ﺷﺎﻡ ﺑﺎ ﲤﺎﻡ‬
‫ﲨﻌﻴ‪‬ﺖ ﺧﻮﺩ ﺣﺮﮐﺖ ﮐﺮﺩ ﻭ ﻣﻦ ﻧﻴﺰ ﻓﺮﺩﺍﻯ ﺁﻥ ﺭﻭﺯ ﺑﺎ ﭼﻨﺪ ﻧﻔﺮ ﻧﻮﮐﺮ ﮐﻪ ﳔﻮﺍﺳﺘﻪ ﺑﻮﺩﻧﺪ‬
‫ﳘﺮﺍﻩ ﺁﻬﻧﺎ ﺑﺮﻭﻧﺪ ﺑﻪ ﻃﻬﺮﺍﻥ ﺑﺮﮔﺸﺘﻢ ﻭ ﺩﺭ ﺁﳒﺎ ﻓﻬﻤﻴﺪﻡ ﮐﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻣﻰﺭﻭﺩ ﺑﻄﺮﻑ ﺧﺮﺍﺳﺎﻥ" )‬
‫ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ‪ ،‬ﺻﺺ ‪ .(٢٩٥-٢٩٦‬ﺍﮔﺮﭼﻪ ﺁﻧﭽﻪ ﻧﻴﮑﻼ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﻣﻰﻧﻮﻳﺴﺪ ﺑﺎ ﳏﺘﻮﺍﻯ‬
‫ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻭ ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ ﺗﻔﺎﻭ‪‬ﺎﺋﻰ ﺩﺍﺭﺩ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺣﺎﻭﻯ ﻧﮑﺎﺕ ﺗﺎﺯﻩﺍﻯ ﻧﻴﺰ‬
‫ﻼﳏﻤ‪‬ﺪﺑﺮﻏﺎﱏ ﺷﻮﻫﺮ ﻃﺎﻫﺮﻩ ﻭ ﻳﺎﺭﺍﻧﺶ ﮐﻪ ﺷﺪﻳﺪﹰﺍ ﻣﺮﺍﻗﺐ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻧﺪ ﺍﺯ‬
‫ﻫﺴﺖ‪ .‬ﺑﺎﺭﻯ ﻣ ﹼ‬
‫ﻧﺎﭘﺪﻳﺪ ﺷﺪﻥ ﻧﺎﮔﻬﺎﱏ ﺍﻭ ﺩﭼﺎﺭ ﺣﲑﺕ ﺑﺴﻴﺎﺭ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﺍﺻﺤﺎﺏ ﻧﻴﺰ ﮐﻪ ﺍﺯ ﺟﺮﻳﺎﻥ ﺁﮔﺎﻫﻰ‬
‫ﻧﺪﺍﺷﺘﻨﺪ ﺑﺴﻴﺎﺭ ﻭﺣﺸﺖ ﳕﻮﺩﻧﺪ ﺯﻳﺮﺍ ﻓﮑﺮ ﻣﻰﮐﺮﺩﻧﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺭﺍ ﻣﻌﺪﻭﻡ ﳕﻮﺩﻩﺍﻧﺪ‪ .‬ﺩﻭﺳﺘﺎﻥ‬
‫ﺧﻴﻠﯽ ﺯﻭﺩ ﺍﺯ ﺩﺍﺳﺘﺎﻥ ﺭﻫﺎﺋﻰ ﻃﺎﻫﺮﻩ ﺁﮔﺎﻩ ﺷﺪﻧﺪ ﻭﻟﮑﻦ ﺩﴰﻨﺎﻥ ﻃﺎﻫﺮﻩ ﳘﻪﺟﺎ ﺩﺭ ﺟﺴﺘﺠﻮﻯ ﺍﻭ‬
‫ﺑﻮﺩﻧﺪ‪ .‬ﺁﻧﻘﺪﺭ ﺗﻼﺵ ﳕﻮﺩﻧﺪ ﮐﻪ ﺧﺴﺘﻪ ﻭ ﻣﺄﻳﻮﺱ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﺑﺮﺧﻰ ﻧﻴﺰ ﺗﻨﺒ‪‬ﻪ ﻳﺎﻓﺘﻨﺪ ﻭ ﺩﺍﻧﺴﺘﻨﺪ ﮐﻪ‬
‫ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺣ ‪‬ﻖ ﺳﺘﻴﺰ ﻧﺘﻮﺍﻥ ﮐﺮﺩ ﻭ ﺍﻳﻦ ﺗﻨﺒ‪‬ﻪ ﺳﺒﺐ ﺍﳝﺎﻥ ﺁﻧﺎﻥ ﮔﺸﺖ‪ .‬ﺑﮕﻔﺘﻪ ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪:‬‬
‫"ﺍﺯ ﲨﻠﻪ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻣﺆﻣﻦ ﺷﺪ ﻣﲑﺯﺍ ﻋﺒﺪﺍﻟﻮﻫ‪‬ﺎﺏ ﺑﺮﺍﺩﺭ ﻃﺎﻫﺮﻩ ﺑﻮﺩ‪ ...‬ﻭﻟﮑﻦ‬
‫ﺧﺪﻣﱴ ﺩﺭ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺍﺯ ﺍﻭ ﻇﺎﻫﺮ ﻧﺸﺪ ﻭ ﺍﻗﺪﺍﻣﻰ ﻧﮑﺮﺩ ﮐﻪ ﻣﺜﺒﺖ ﺻﺪﻕ ﺍﻋﺘﻘﺎﺩ ﺍﻭ ﺑﺎﺷﺪ"‪.‬‬
‫)‪ (٦‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭼﻨﺪ ﺭﻭﺯ ﺩﺭ ﺑﺎﻻﺧﺎﻧﻪ ﺑﻴﺖ ﻣﺒﺎﺭﮎ ﲨﺎﻝﺍ‪‬ﻰ ﺩﺭ ﻃﻬﺮﺍﻥ ﺍﻗﺎﻣﺖ ﳕﻮﺩ‪(٧) .‬‬
‫ﺩﺭ ﺁﻥ ﺍﺣﻴﺎﻥ ﮐﻪ ﺣﮑﻮﻣﺖ ﳘﻪ ﺟﺎ ﺩﺭ ﺟﺴﺘﺠﻮﻯ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﺁﻥ ﺟﻨﺎﺏ ﺩﺭ ﮐﻤﺎﻝ ﻋﻈﻤﺖ ﻭ‬
‫ﻓﺼﺎﺣﺖ ﺑﺎ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﻪ ﺑﻴﺖ ﲨﺎﻝﺍ‪‬ﻰ ﻣﻰﺁﻣﺪﻧﺪ ﺍﺯ ﭘﺲ ﭘﺮﺩﻩ ﺑﮕﻔﺘﮕﻮ ﻣﻰﭘﺮﺩﺍﺧﺖ‪ .‬ﺍﺯ‬
‫ﻣﺪﺍﺭﮎ ﻣﻮﺟﻮﺩ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﮐﻪ ﺟﻨﺎﺏ ﺷﻴﺦﺳﻠﻤﺎﻥ ﻫﻨﺪﳚﺎﱏ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻓﺎﺋﺰ ﺑﺎﳝﺎﻥ ﮔﺸﺘﻪ ﺍﺳﺖ‪ (٨) .‬ﺍﺯ ﲨﻠﻪ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﺁﻥ ﺭﻭﺯﻫﺎ ﺑﺎ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻣﻼﻗﺎﺕ ﺩﺍﺷﺖ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﳛﲕ ﺩﺍﺭﺍﰉ ﻣﻠﻘﹼﺐ ﺑﻪ ﻭﺣﻴﺪ ﺑﻮﺩ‪ .‬ﻭﺣﻴﺪ ﺑﺘﺼﺮﻳﺢ ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ‬
‫ﱃﺍﻣﺮﺍﷲ ﺍﻭ ﺭﺍ‬‫ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ "ﻭﺣﻴﺪ ﻋﺼﺮ ﻭ ﻓﺮﻳﺪ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﻮﺩﻧﺪ" )ﺹ‪ .(١٧٤‬ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﻣﺘﻨﻔﹼﺬﺗﺮﻳﻦ ﻭ ﻓﺎﺿﻞﺗﺮﻳﻦ ﺩﺍﻧﺸﻤﻨﺪ ﺩﺭ ﻣﻴﺎﻥ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ ﴰﺮﺩﻩﺍﻧﺪ‪ (٩).‬ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺧﺼﻮﺹ ﮐﻴﻔﻴ‪‬ﺖ ﻣﻼﻗﺎﺕ ﻃﺎﻫﺮﻩ ﻭ ﻭﺣﻴﺪ ﺩﺭ ﻃﻬﺮﺍﻥ ﻭ ﺩﺭ ﺑﻴﺖ ﲨﺎﻝﺍ‪‬ﻰ ﭼﻨﲔ‬
‫ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪" :‬ﺭﻭﺯﻯ ﺟﻨﺎﺏ ﺁﻗﺎ ﺳ‪‬ﻴﺪ ﳛﻴﺎﻯ ﻭﺣﻴﺪ ﺷﺨﺺ ﻓﺮﻳﺪ ﺭﻭﺡﺍﳌﻘﺮ‪‬ﺑﲔﻟﻪ ﺍﻟﻔﺪﺍﺀ‬
‫ﺣﺎﺿﺮ ﺷﺪﻧﺪ ﻭ ﺩﺭ ﺑﲑﻭﻥ ﻧﺸﺴﺘﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭﺭﺍﻯ ﭘﺮﺩﻩ ﻧﺸﺴﺘﻪ ﻭ ﻣﻦ ﻃﻔﻞ ﺑﻮﺩﻡ ﻭ ﺩﺭ‬
‫ﺩﺍﻣﻦ ﺍﻭ ﻧﺸﺴﺘﻪ ﺑﻮﺩﻡ‪ .‬ﺟﻨﺎﺏ ﻭﺣﻴﺪ ﺁﻳﺎﺕ ﻭ ﺍﺣﺎﺩﻳﺜﻰ ﻧﻈﲑ ﺩ ‪‬ﺭ ﻓﺮﻳﺪ ﺍﺯ ﺩﻫﺎﻥ ﻣﻰﺍﻓﺸﺎﻧﺪ‪ .‬ﺁﻳﺎﺕ‬
‫ﻭ ﺍﺣﺎﺩﻳﺚ ﺑﺴﻴﺎﺭ ﺩﺭ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﺍﻣﺮ ﺭﻭﺍﻳﺖ ﻓﺮﻣﻮﺩ‪ .‬ﺑﻐﺘ ﹰﺔ ﻃﺎﻫﺮﻩ ‪‬ﻴﺠﺎﻥ ﺁﻣﺪ‪ .‬ﮔﻔﺖ ﻳﺎ ﳛﲕ‬
‫ﻓﺄﺕ ﺑﻌﻤﻞ ﺇﻥ ﮐﻨﺖ ﺫﺍ ﻋﻠﻢ ﺭﺷﻴﺪ‪ .‬ﺣﺎﻻ ﻭﻗﺖ ﻧﻘﻞ ﺭﻭﺍﻳﺖ ﻧﻴﺴﺖ‪ .‬ﻭﻗﺖ ﺟﺎﻧﻔﺸﺎﱏ ﺩﺭ‬
‫ﺳﺒﻴﻞﺍﷲ ﺍﺳﺖ‪ .‬ﻋﻤﻞ ﻻﺯﻡ ﺍﺳﺖ ﻋﻤﻞ"‪ (١٠) .‬ﺩﴰﻨﺎﻥ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﮐﻪ ﺩﺍﺋﻤﹰﺎ ﺩﺭ ﮐﻤﲔ‬
‫ﺑﻮﺩﻧﺪ ﺗﺎ ﺁﺯﺍﺭﻯ ﺑﺪﺍﻥ ﺣﻀﺮﺕ ﺑﺮﺳﺎﻧﻨﺪ ﺍﻧﺪﮎ ﺍﻧﺪﮎ ﺍﺯ ﻭﺟﻮﺩ ﻃﺎﻫﺮﻩ ﺩﺭ ﺑﻴﺖ ﻣﺒﺎﺭﮎ ﺁﮔﺎﻩ‬
‫ﻣﻰﺷﺪﻧﺪ ﻟﺬﺍ ﲨﺎﻝﺍ‪‬ﻰ ﺗﺮﺗﻴﱮ ﺍﻧﺪﻳﺸﻴﺪﻧﺪ ﺗﺎ ﻧﺎﻣﱪﺩﻩ ﳏﻔﻮﻅ ﻣﺎﻧﺪ‪ .‬ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪ ﺧﺎﻧﻪ ﻭﺯﻳﺮﺟﻨﮓ‬
‫ﺍﻧﺘﻘﺎﻝ ﺩﺍﺩﻧﺪ‪ .‬ﻭﺯﻳﺮ ﺟﻨﮓ ﺩﺭ ﺁﻥ ﺍﻭﻗﺎﺕ ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ ﺍﻋﺘﻤﺎﺩﺍﻟﺪ‪‬ﻭﻟﻪ ﻧﻮﺭﻯ ﺑﻮﺩ ﮐﻪ ﭼﻨﺪ ﺳﺎﻝ‬
‫ﺑﻌﺪ ﺻﺪﺭﺍﻋﻈﻢ ﺍﻳﺮﺍﻥ ﺷﺪ‪ .‬ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ ﻣﻮﺭﺩ ﻏﻀﺐ ﳏﻤ‪‬ﺪ ﺷﺎﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﮐﺎﺷﺎﻥ‬
‫ﺗﺒﻌﻴﺪ ﳕﻮﺩﻩ ﺑﻮﺩ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﻪ ﺧﻮﺍﻫﺮ ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ ﺳﻔﺎﺭﺵ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺍﺯ ﻃﺎﻫﺮﻩ‬
‫ﭘﺬﻳﺮﺍﺋﻰ ﻭ ﻧﮕﺎﻫﺪﺍﺭﻯ ﳕﺎﻳﺪ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﺰﺩ ﻧﺎﻣﱪﺩﻩ ﺑﻮﺩ ﺗﺎ ﺁﻧﮑﻪ ﺩﺭ ﺍﺟﺮﺍﺀ ﺍﻣﺮ ﻋﻠﻴﮑﻢ ﺑﺎﺭﺽ‬
‫ﺍﳋﺎﺀ ﻋﺎﺯﻡ ﺧﺮﺍﺳﺎﻥ ﮔﺮﺩﻳﺪ‪ .‬ﺩﺭ ﺣﻘﻴﻘﺖ ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪" :‬ﲨﺎﻝ ﻣﺒﺎﺭﮎ ﻃﺎﻫﺮﻩ‬
‫ﺼﻞ ﺍﺯ ﺧﺪﻡ ﻭ ﺣﺸﻢ ﺑﻪ ﺑﺪﺷﺖ ﻓﺮﺳﺘﺎﺩﻧﺪ‪ (١١) ".‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﺎ‬ ‫ﺭﺍ ﺑﺎ ‪‬ﻴ‪‬ﻪ ﻭ ﺗﺪﺍﺭﮎ ﻣﻔ ‪‬‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺗﻮﺩﻳﻊ ﳕﻮﺩﻧﺪ ﻭ ﺑﻪ ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﻣﻮﺳﻰ ﮐﻠﻴﻢ )ﺑﺮﺍﺩﺭﺷﺎﻥ( ﺳﻔﺎﺭﺵ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ‬
‫ﺑﺎ ﻬﻧﺎﻳﺖ ﺍﺣﺘﻴﺎﻁ ﻭ ﺩﻗﹼﺖ ﻃﺎﻫﺮﻩ ﻭ ﺧﺎﺩﻣﻪﺍﺵ ﻗﺎﻧﺘﻪ ﺭﺍ ﺍﺯ ﺩﺭﻭﺍﺯﻩ ﴰﲑﺍﻥ ﺧﺎﺭﺝ ﳕﺎﻳﻨﺪ‪ .‬ﺯﻳﺮﺍ‬
‫ﻼ ﻣﺮﺍﻗﺐ ﺑﻮﺩﻧﺪ ﻭ ﻣﺴﻠﹼﻤﹰﺎ ﺧﺮﻭﺝ ﻧﺴﻮﺍﻥ ﺍﺯ ﺩﺭﻭﺍﺯﻩ ﺁﻧﺎﻥ ﺭﺍ ﺑﺘﺤﻘﻴﻖ ﺑﻴﺸﺘﺮ‬ ‫ﻣﺄﻣﻮﺭﺍﻥ ﮐﺎﻣ ﹰ‬
‫ﻭﺍﻣﻰﺩﺍﺷﺖ‪ .‬ﺟﻨﺎﺏ ﮐﻠﻴﻢ‪ ،‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﻗﺎﻧﺘﻪ ﺍﺯ ﺩﺭﻭﺍﺯﻩ ﴰﲑﺍﻥ ﮔﺬﺷﺘﻨﺪ ﻭ ﺧﻮﺷﺒﺨﺘﺎﻧﻪ‬
‫ﻣﺄﻣﻮﺭﻳﻦ ﻫﻴﭽﮕﻮﻧﻪ ﭘﺮﺳﺶ ﻭ ﺟﺴﺘﺠﻮ ﻧﻨﻤﻮﺩﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺧﺮﻭﺝ ﺍﺯ ﺩﺭﻭﺍﺯﻩ ﺩﺭ ﺩﻭ ﻓﺮﺳﺨﻰ‬
‫ﻃﻬﺮﺍﻥ ﺑﻪ ﺑﺎﻏﻰ ﺭﺳﻴﺪﻧﺪ ﮐﻪ ﺩﺭ ﺩﺍﻣﻨﻪ ﮐﻮﻩ ﺑﻮﺩ ﻭ ﭼﺸﻢ ﺍﻧﺪﺍﺯﻫﺎﻯ ﺑﺴﻴﺎﺭ ﺯﻳﺒﺎﺋﻰ ﺩﺍﺷﺖ ﻭ ﺁﺏ‬
‫ﻓﺮﺍﻭﺍﱏ ﺩﺭ ﺁﻥ ﺟﺎﺭﻯ ﺑﻮﺩ‪ .‬ﺳﺎﺧﺘﻤﺎﱏ ﻧﻴﺰ ﺩﺭ ﻭﺳﻂ ﺑﺎﻍ ﺑﻮﺩ ﻭﻟﮑﻦ ﺍﺣﺪﻯ ﺩﺭ ﺁﳒﺎ ﺳﮑﻮﻧﺖ‬
‫ﻧﺪﺍﺷﺖ‪ .‬ﺗﻨﻬﺎ ﭘﲑﻣﺮﺩﻯ ﺍﺯ ﺁﻥ ﺣﻔﺎﻇﺖ ﻣﻰﳕﻮﺩ‪ .‬ﺟﻨﺎﺏ ﮐﻠﻴﻢ ﺳﺮﺍﻍ ﻣﺎﻟﮏ ﺑﺎﻍ ﺭﺍ ﮔﺮﻓﺖ‪.‬‬
‫ﭘﲑﻣﺮﺩ ﭘﺎﺳﺦ ﺩﺍﺩ ﮐﻪ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﮐﺴﻰ ﺩﺭ ﺑﺎﻍ ﺳﺎﮐﻦ ﻧﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺑﲔ ﻣﺎﻟﮏ ﺑﺎﻍ ﻭ‬
‫ﻣﺴﺘﺄﺟﺮﻳﻨﺶ ﻧﺰﺍﻋﻰ ﺑﺮﺧﺎﺳﺘﻪ ﻟﺬﺍ ﳘﮕﻰ ﺑﺮﺍﻯ ﻓﺼﻞ ﺩﻋﻮﻯ ﺑﻪ ﻃﻬﺮﺍﻥ ﺭﻓﺘﻪﺍﻧﺪ‪ .‬ﭘﲑﻣﺮﺩ ﮔﻔﺖ‬
‫ﮐﻪ ﻣﺎﻟﮏ ﺑﺎﻍ ﺍﺯ ﺍﻭ ﺧﻮﺍﺳﺘﻪ ﺗﺎ ﻣﺮﺍﺟﻌﺘﺶ ﺩﺭ ﺁﳒﺎ ﺳﮑﻮﻧﺖ ﳕﺎﻳﺪ‪ .‬ﺟﻨﺎﺏ ﮐﻠﻴﻢ ﺍﺯ ﺍﻭ ﺍﺟﺎﺯﻩ‬
‫ﮔﺮﻓﺖ ﮐﻪ ﺩﺭ ﺁﳒﺎ ﭼﻨﺪﻯ ﺳﮑﻮﻧﺖ ﳕﺎﻳﻨﺪ ﻭ ﭘﲑﻣﺮﺩ ﺍﺟﺎﺯﻩ ﺩﺍﺩ‪ .‬ﻭﻗﺖ ﻧﺎﻫﺎﺭ ﺟﻨﺎﺏ ﮐﻠﻴﻢ‬
‫ﭘﲑﻣﺮﺩ ﺭﺍ ﺑﻪ ﺗﻨﺎﻭﻝ ﻏﺬﺍ ﺑﺎ ﺧﻮﺩﺷﺎﻥ ﺩﻋﻮﺕ ﮐﺮﺩ‪ .‬ﺩﺭ ﺣﲔ ﺻﺮﻑ ﻏﺬﺍ ﺑﻪ ﭘﲑﻣﺮﺩ ﻓﺮﻣﻮﺩ ﮐﻪ ﻣﻦ‬
‫ﺍﻣﺮﻭﺯ ﻋﺼﺮ ﺑﻪ ﺷﻬﺮ ﺑﺮﻣﻰﮔﺮﺩﻡ ﻭ ﺍﺯ ﺍﻭ ﺧﻮﺍﺳﺖ ﮐﻪ ﺍﺯ ﻃﺎﻫﺮﻩ ﻭ ﻗﺎﻧﺘﻪ ﺗﺎ ﻣﺮﺍﺟﻌﺘﺶ‬
‫ﻧﮕﺎﻫﺪﺍﺭﻯ ﳕﺎﻳﺪ‪ .‬ﭘﲑﻣﺮﺩ ﺑﺎﻏﺒﺎﻥ ﭘﺬﻳﺮﻓﺖ ﻭ ﻗﻮﻝ ﺩﺍﺩ ﮐﻪ ﺑﻪ ﻃﺎﻫﺮﻩ ﻭ ﺧﺎﺩﻣﻪﺍﺵ ﺍﺯ ﺩﻝ ﻭ ﺟﺎﻥ‬
‫ﺧﺪﻣﺖ ﳕﺎﻳﺪ‪ .‬ﺟﻨﺎﺏ ﮐﻠﻴﻢ ﭘﺲ ﺍﺯ ﻣﺮﺍﺟﻌﺖ ﺑﻪ ﻃﻬﺮﺍﻥ ﺟﻨﺎﺏ ﻣﻼﹼﳏﻤ‪‬ﺪﺑﺎﻗﺮ ﺗﱪﻳﺰﻯ ﺣﺮﻑ ﺣ ‪‬ﻰ‬
‫ﺭﺍ ﺑﺎ ﻳﮏ ﺗﻦ ﺧﺪﻣﺘﮑﺎﺭ ﻧﺰﺩ ﻃﺎﻫﺮﻩ ﻓﺮﺳﺘﺎﺩ ﻭ ﺳﭙﺲ ﺟﺮﻳﺎﻥ ﺭﺍ ﲝﻀﻮﺭ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻣﻌﺮﻭﺽ‬
‫ﺩﺍﺷﺖ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﭘﺲ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﺟﺮﻳﺎﻥ ﺑﺴﻴﺎﺭ ﻣﺴﺮﻭﺭ ﺷﺪﻧﺪ ﻭ ﻧﺎﻡ ﺁﻥ ﺑﺎﻍ ﺭﺍ‬
‫ﻼ ﺁﻣﺎﺩﻩ ﻓﺮﻣﻮﺩ ﺗﺎ ﺍﺣﺒ‪‬ﺎﻯ ﺍﳍﻰ ﺩﺭ ﺁﻥ‬
‫ﺑﺎﻍﺟﻨ‪‬ﺖ ﻬﻧﺎﺩﻧﺪ ﻭ ﻓﺮﻣﻮﺩﻧﺪ ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ ﺑﺎﻍ ﻭ ﺧﺎﻧﻪ ﺭﺍ ﻗﺒ ﹰ‬
‫ﺍﺳﺘﺮﺍﺣﺖ ﳕﺎﻳﻨﺪ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻳﮏ ﻫﻔﺘﻪ ﺩﺭ ﺑﺎﻍﺟﻨ‪‬ﺖ ﺑﻮﺩ‪ .‬ﺳﭙﺲ ﳘﺮﺍﻩ ﺗﲎ ﭼﻨﺪ ﻭ ﺍﺯ ﲨﻠﻪ‬
‫ﻣﲑﺯﺍﳏﻤ‪‬ﺪﺣﺴﻦﻓﱴﺍﻟﻘﺰﻭﻳﲎ ﻋﺎﺯﻡ ﺧﺮﺍﺳﺎﻥ ﮔﺮﺩﻳﺪ‪ .‬ﺟﻨﺎﺏ ﮐﻠﻴﻢ ﺑﺎﻣﺮ ﲨﺎﻝﺍ‪‬ﻰ ﲨﻴﻊ ﻭﺳﺎﺋﻞ ﻭ‬
‫ﳐﺎﺭﺝ ﺳﻔﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﳘﺮﺍﻫﺎﻥ ﺭﺍ ﺗﺄﻣﲔ ﻓﺮﻣﻮﺩ‪(١٢) .‬‬
‫ﺯﻳﺮ ﻧﻮﻳﺲ ﲞﺶ ﻳﺎﺯﺩﻫﻢ‬
‫ﻋﺰﳝﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻃﻬﺮﺍﻥ‬
‫)‪ (١‬ﻧﺒﻴﻞﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪ ) ٤٨٨-٤٨٩‬ﻧﻘﻞ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺷﻔﺎﻫﻰ ﲨﺎﻝﺍ‪‬ﻰ(‪.‬‬
‫)‪ (٢‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٢٨٢-٢٨٣‬‬
‫ﺏ ‪ -‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺻﺺ ‪ ٨٣‬ﻭ ‪.٣٦٢-٣٦٣‬‬
‫ﻧﻴﮑﻼﻯ ﻓﺮﺍﻧﺴﻮﻯ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﻣﻰﻧﻮﻳﺴﺪ‪":‬ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﳘﺎﻧﺪﻡ ﺳﻮﺍﺭ ﺑﺮ ﺍﺳﱮ ﮐﻪ ﺣﺎﺿﺮ‬
‫ﮐﺮﺩﻩﺑﻮﺩﻧﺪ ﺷﺪ ﻭ ﺑﺎ ﳘﺮﺍﻫﺎﻥ ﺍﺯ ﺷﮑﺎﰱ ﮐﻪ ﺩﺭ ﺩﻳﻮﺍﺭ ﺣﺼﺎﺭ ﺷﻬﺮ ﺑﻮﺩ ﺍﺯ ﻗﺰﻭﻳﻦ ﺧﺎﺭﺝ ﺷﺪ"‬
‫) ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ‪ ،‬ﺹ ‪.(٢٩٥‬‬
‫)‪ (٣‬ﺹ ‪.٣٦٤‬‬
‫)‪ (٤‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺹ ‪.٨٢‬‬
‫)‪ (٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﺺ ‪.٣٦٤-٣٦٧‬‬
‫)‪ (٦‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺹ ‪.٢٨٤‬‬
‫)‪ (٧‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺹ ‪.٣٠٥‬‬
‫)‪ (٨‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪﺳﻮﻡ‪ ،‬ﺹ ‪.٣٠١‬‬
‫)‪ (٩‬ﺭﺟﻮﻉﻓﺮﻣﺎﻳﻨﺪﺑﻪ‪Shoghi Effendi. The Dipensation of Baha'u'llah. p.9.:‬‬
‫)‪ (١٠‬ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ‪ .‬ﺹ ‪ .٣٠٦‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻭﺣﻴﺪ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉﻓﺮﻣﺎﻳﻨﺪ‬
‫ﺑﻪﮐﺘﺎﺏ "ﺣﻀﺮﺕ ﺑﺎﺏ" ﺗﺄﻟﻴﻒﻧﮕﺎﺭﻧﺪﻩﺳﻄﻮﺭ‪ ،‬ﺻﺺ ‪ ٢٥٧-٢٦١‬ﻭ ﻧﻴﺰﺻﺺ ‪Index‬‬
‫ﻣﺬﮐﻮﺭ ﺩﺭ ﺫﻳﻞ ﻭﺣﻴﺪ‪.‬‬
‫)‪ (١١‬ﺗﺬﮐﺮﺓ ﺍﻟﻮﻓﺎﺀ‪ .‬ﺹ ‪.٣٠٦‬‬
‫)‪ (١٢‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ‪ -‬ﻧﺒﻴﻞﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﺺ ‪ ٢٨٦-٢٨٧‬ﻭ ‪.٤٨٩-٤٩٠‬‬
‫ﺏ ‪ -‬ﻣﺎﺭﺛﺎ ﺭﻭﺕ‪ .‬ﻃﺎﻫﺮﻩ ‪ . Tahirih‬ﺹ ‪.٨١‬‬
 ‫ﲞﺶ ﺩﻭﺍﺯﺩﻫﻢ‬
‫ﺟﻨﺎﺏﻃﺎﻫﺮﻩﺩﺭﺍﺣﺘﻔﺎﻝﺑﺪﺷﺖ‬
‫ﭘﺲ ﺍﺯ ﺻﺪﻭﺭ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺒﲎ ﺑﺮ ﻋﺰﳝﺖ ﺍﺻﺤﺎﺏ ﺑﻪ ﺧﺮﺍﺳﺎﻥ ﮔﺮﻭﻫﻰ ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﺍﺯ‬
‫ﻧﻘﺎﻁ ﳐﺘﻠﻒ ﺍﻳﺮﺍﻥ ﺭﺍﻫﻰ ﺁﻥ ﺩﻳﺎﺭ ﺷﺪﻧﺪ‪ .‬ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭﻋﺪﻩ ﺩﺍﺩﻩﺑﻮﺩﻧﺪ ﮐﻪ‬
‫ﺑﺰﻭﺩﻯ ﺑﻪ ﺁﻥ ﺟﻨﺎﺏ ﻣﻠﺤﻖ ﺧﻮﺍﻫﻨﺪ ﮔﺸﺖ‪ .‬ﻟﺬﺍ ﺑﻪ ﺟﻨﺎﺏ ﮐﻠﻴﻢ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻭﺳﺎﺋﻞ ﺳﻔﺮ‬
‫ﺣﻀﺮﺗﺸﺎﻥ ﺭﺍ ﻓﺮﺍﻫﻢ ﳕﺎﻳﺪ‪ .‬ﺩﺭ ﺿﻤﻦ ﺑﻪ ﺟﻨﺎﺏ ﮐﻠﻴﻢ ﺳﻔﺎﺭﺵ ﻋﺎﺋﻠﻪ ﻣﺒﺎﺭﮐﻪ ﺭﺍ ﻓﺮﻣﻮﺩﻧﺪ‪.‬‬
‫ﭼﻨﺪﻯ ﺑﻌﺪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻋﺎﺯﻡ ﺧﺮﺍﺳﺎﻥ ﮔﺸﺘﻨﺪ‪ .‬ﺍﺯ ﺁﻥ ﺳﻮﻯ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﮐﻪ ﳘﺮﺍﻩ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ ﺑﺘﺎﺯﮔﻰ ﺍﺯ ﻣﺸﻬﺪ ﻣﺮﺍﺟﻌﺖ ﮐﺮﺩﻩ ﺑﻮﺩ ﺩﺭ ﺑﲔ ﺭﺍﻩ ﺑﺎ ﺟﻨﺎﺏ‬
‫ﻣﲑﺯﺍﺳﻠﻴﻤﺎﻧﻘﻠﯽ ﻧﻮﺭﻯ ﺑﺮﺧﻮﺭﺩ ﮐﺮﺩ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺩﺍﺳﺘﺎﻥ ﺭﻫﺎﺋﻰ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﺯﻧﺪﺍﻥ ﻗﺰﻭﻳﻦ ﻭ‬
‫ﺗﻮﺟ‪‬ﻬﺶ ﺑﻪ ﺧﺮﺍﺳﺎﻥ ﻭ ﻧﻴﺰ ﻋﺰﳝﺖ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺭﺍ ﺑﻪ ﺁﻥ ﺩﻳﺎﺭ ﺑﺎﻃﹼﻼﻉ ﻗﺪﻭﺱ ﺭﺳﺎﻧﻴﺪ‪.‬‬
‫ﻗ ‪‬ﺪﻭﺱ ﳘﺮﺍﻩ ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ ﻭ ﻣﲑﺯﺍﺳﻠﻴﻤﺎﻧﻘﻠﯽ ﻋﺎﺯﻡ ﺷﺎﻫﺮﻭﺩ ﺷﺪﻧﺪ‪ .‬ﺩﺭ ﺑﲔ ﺭﺍﻩ ﻫﻨﮕﺎﻡ‬
‫ﻓﺠﺮ ﺑﻪ ﺑﺪﺷﺖ ﺭﺳﻴﺪﻧﺪ ﻭ ﲟﻼﻗﺎﺕ ﲨﻌﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﻧﺎﺋﻞ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﺳﭙﺲ ﺑﺪﺷﺖ ﺭﺍ ﺗﺮﮎ‬
‫ﳕﻮﺩﻩ ﺑﻪ ﺷﺎﻫﺮﻭﺩ ﺭﻓﺘﻨﺪ‪ .‬ﻣﺪ‪‬ﺗﻰ ﺑﻌﺪ ﺍﺯ ﻣﲑﺯﺍﳏﻤ‪‬ﺪ ﺣﻨﺎﺳﺎﺏ ﺷﻨﻴﺪﻧﺪ ﮐﻪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ‪ ،‬ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻭ ﮔﺮﻭﻫﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﺍﺻﻔﻬﺎﻥ ﻭ ﻗﺰﻭﻳﻦ ﻭ ﺩﻳﮕﺮ ﺑﻼﺩ ﺩﺭ ﺑﺪﺷﺖﺍﻧﺪ ﻭ ﻗﺼﺪ ﻋﺰﳝﺖ ﺑﻪ‬
‫ﺧﺮﺍﺳﺎﻥ ﺩﺍﺭﻧﺪ‪ .‬ﺁﻗﺎﳏﻤ‪‬ﺪ ﺣﻨﺎﺳﺎﺏ ﻧﻴﺰ ﺑﻪ ﺑﺪﺷﺖ ﺭﻓﺖ ﻭ ﺩﺭ ﺁﳒﺎ ﺗﻮﺟ‪‬ﻪ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﺭﺍ ﺑﻪ‬
‫ﺷﺎﻫﺮﻭﺩ ﺑﻌﺮﺽ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺭﺳﺎﻧﻴﺪ‪ .‬ﻫﻨﮕﺎﻡ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﳘﺮﺍﻩ ﺟﻨﺎﺏ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪﻣﻌﻠﹼﻢ ﻧﻮﺭﻯ ﺍﺯ ﺑﺪﺷﺖ ﺭﺍﻫﻰ ﺷﺎﻫﺮﻭﺩ ﺷﺪﻧﺪ ﻭ ﺑﺎﻣﺪﺍﺩ ﺭﻭﺯ ﺑﻌﺪ ﺑﺎﺗ‪‬ﻔﺎﻕ ﺟﻨﺎﺏ ﻗﺪﻭ‪‬ﺱ‬
‫ﺑﻪ ﺑﺪﺷﺖ ﻣﺮﺍﺟﻌﺖ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺍﺟﺘﻤﺎﻉ ﻳﺎﺭﺍﻥ ﺩﺭ ﺑﺪﺷﺖ ﻓﺮﺻﺖ ﻣﻨﺎﺳﱮ ﮔﺸﺖ ﮐﻪ ﺣﻘﺎﻳﻖ ﺍﻣﺮ‬
‫ﺑﺪﻳﻊ ﰉﭘﺮﺩﻩ ﺑﻪ ﺍﺻﺤﺎﺏ ﺍﻋﻼﻥ ﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺍﻋﻼﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻳﮑﻰ ﺍﺯ ﺣﺴ‪‬ﺎﺱﺗﺮﻳﻦ ﻧﻘﻮﺵ‬
‫ﺣﻴﺎﺕ ﺍﳝﺎﱏ ﺧﻮﻳﺶ ﺭﺍ ﺍﻳﻔﺎﺀ ﻓﺮﻣﻮﺩ ﮐﻪ ﺍﻳﻨﮏ ﺩﺭ ﺻﺪﺩ ﺗﻮﺿﻴﺢ ﺁﻧﻴﻢ‪ .‬ﻫﺪﻑ ﺍﺻﻠﯽ ﺍﻧﻌﻘﺎﺩ‬
‫ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺍﻋﻼﻥ ﺍﺳﺘﻘﻼﻝ ﺁﺋﲔ ﺑﺎﰉ ﺑﻮﺩﻩﺍﺳﺖ‪ (١).‬ﻫﺪﻑ ﺩﻳﮕﺮ ﺍﺣﺘﻔﺎﻝ ﻣﺬﮐﻮﺭ ﺗﺪﺍﺭﮎ‬
‫ﻭﺳﺎﺋﻞ ﺭﻫﺎﺋﻰ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺯ ﺯﻧﺪﺍﻥ ﺁﺫﺭﺑﺎﳚﺎﻥ ﺑﻮﺩﻩ ﮐﻪ ﺍﺯ ﺁﻏﺎﺯ ﺑﺎ ﺷﮑﺴﺖ ﺭﻭﺑﺮﻭ‬
‫ﮔﺸﺘﻪﺍﺳﺖ‪ (٢).‬ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺍﺳﺘﻘﻼﻝ ﺷﺮﻳﻌﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﻧﮑﺘﻪﺍﻳﺴﺖ ﮐﻪ ﺍﺯ ﳘﺎﻥ ﺁﻏﺎﺯ ﻇﻬﻮﺭ‬
‫ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﻣﮑﺎﺗﻴﺐ ﻭ ﺭﺳﺎﻻﺕ ﺑﺰﺭﮔﺎﻥ ﻋﻬﺪ ﺍﻋﻠﯽ ﻭ ﺍﺯ ﲨﻠﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﱃﺍﻣﺮﺍﷲ‬
‫ﺑﺘﻠﻮﻳﺢ ﻭ ﮔﺎﻩ ﺑﺘﺼﺮﻳﺢ ﻣﻄﺮﺡ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﺑﺘﺼﺮﻳﺢ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺩﺭ ﳘﺎﻥ ﺷﺐ ﺍﻇﻬﺎﺭ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺷﲑﺍﺯ ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ ﺑﻪ ﻗﺎﺋﻤﻴ‪‬ﺖ‬
‫ﺣﻀﺮﺗﺸﺎﻥ ﺍﻋﺘﻘﺎﺩ ﮐﺮﺩﻩﺍﺳﺖ‪ (٣) .‬ﺍﮔﺮﭼﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﺑﺎﻋﺘﺒﺎﺭﻯ ﺩﺭ ﮐﺘﺎﺏ ﻗﻴ‪‬ﻮﻡﺍﻻﲰﺎﺀ ﮐﻪ ﺩﺭ‬
‫ﭼﻬﻞ ﺭﻭﺯ ﺍﻭ‪‬ﻝ ﻇﻬﻮﺭ ﻣﺒﺎﺭﮎ ﻧﺎﺯﻝ ﺷﺪﻩ ﻋﻤﻮﻣﻴ‪‬ﺖ ﻭ ﺍﺳﺘﻘﻼﻝ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﻋﻼﻡ‬
‫ﮔﺸﺘﻪﺍﺳﺖ‪ (٤) .‬ﻭﻟﮑﻦ ﺑﺎﻋﺘﺒﺎﺭ ﺩﻳﮕﺮ ﺑﻌﻠﹼﺖ ﻭﺟﻮﺩ ﺗﻌﺼ‪‬ﺒﺎﺕ ﺷﺪﻳﺪﻩ ﻭ ﻋﺪﻡ ﺁﻣﺎﺩﮔﻰ ﻭ ﺟﻬﻞ‬
‫ﻏﺎﻟﺐ ﻣﺮﺩﻡ ﺯﻣﺎﻥ‪ ،‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺗﺼﺮﻳﺢ ﻣﻘﺎﻣﺎﺕ ﻋﻈﻴﻤﻪ ﺧﻮﻳﺶ ﻬﻧﺎﻳﺖ ﺩﻗﹼﺖ ﻭ ﺣﻔﻆ ﻭ‬
‫ﺣﮑﻤﺖ ﺭﺍ ﻣﺮﺍﻋﺎﺕ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺗﺼﺮﻳﺢ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﻳ‪‬ﺎﻡ‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ ﺯﻣﺎﻥ ﺗﻘﻴ‪‬ﻪ ﺑﻮﺩ‪ (٥).‬ﺍﻣ‪‬ﺎ ﺍﺳﺘﻘﻼﻝ ﻇﻬﻮﺭ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺁﺛﺎﺭ ﻧﺎﺯﻟﻪ ﺩﺭ‬
‫ﻣﺎﮐﻮ ﺑﺘﺼﺮﻳﺢ ﺍﻋﻼﻡ ﻭ ﺳﭙﺲ ﺩﺭ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻭ ﳎﻠﺲ ﳏﺎﮐﻤﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺷﻬﺮ ﺗﱪﻳﺰ‬
‫ﺟﻬﺮ ﹰﺓ ﺍﻋﻼﻥ ﮔﺸﺘﻪ ﺍﺳﺖ‪ (٦).‬ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﺩﻭ ﭘﮋﻭﻫﺶ ﺗﻔﺼﻴﻠﯽ ﺩﻳﮕﺮ ﻣﻮﺿﻮﻉ ﺍﺳﺘﻘﻼﻝ‬
‫ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﳓﻮﻩ ﺍﻋﻼﻡ ﺗﺪﺭﳚﻰ ﻣﻘﺎﻣﺎﺕ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﮐﺎﻭﻳﺪﻩﺍﺳﺖ‪ (٧) .‬ﻭ ﺩﺭ‬
‫ﺍﻳﻦ ﭘﮋﻭﻫﺶ ﻧﻴﺰ ﺧﻼﺻﻪ ﺁﻧﺮﺍ ﻧﻘﻞ ﻣﻰﳕﺎﻳﺪ ﺗﺎ ﻧﻘﺶ ﺣﺴ‪‬ﺎﺱ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻭ ﻃﺎﻫﺮﻩ ﺟﺎﻭﺩﺍﻧﻪ‬
‫ﺩﺭ ﺍﻋﻼﻥ ﺍﺳﺘﻘﻼﻝ ﺁﺋﲔ ﺑﺎﰉ ﺭﻭﺷﻦﺗﺮ ﮔﺮﺩﺩ‪.‬‬
‫ﲨﺎﻝ ﺍ‪‬ﻰ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺑﺎﻋﺰﺍﺯ ﺟﻨﺎﺏ ﻓﺘﺢﺍﻋﻈﻢ )ﻣﲑﺯﺍﻓﺘﺤﻌﻠﯽﺍﺭﺩﺳﺘﺎﱏ( ﻣﺮﺍﺣﻞ‬
‫ﺩﻋﻮﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﺑﺘﺮﺗﻴﺐ‪ :‬ﺍﻋﻼﻡ ﻣﻘﺎﻡ ﺑﺎﺑﻴ‪‬ﺖ ﻋﻠﻢ ﺍﳍﻰ‪ ،‬ﻗﺎﺋﻤﻴ‪‬ﺖ‪ ،‬ﺭﺳﺎﻟﺖ ﻭ ﻣﻈﻬﺮﻳ‪‬ﺖ‬
‫ﺍﳍﻴ‪‬ﻪ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ (٨) .‬ﻣﺮﺍﺩ ﺍﺯ ﳘﻪ ﺍﻟﻔﺎﻅ ﻭ ﺍﺻﻄﻼﺣﺎﺕ ﻣﺬﮐﻮﺭﻩ ﳘﺎﻥ ﻣﻈﻬﺮﻳ‪‬ﺖ ﺍﳍﻴ‪‬ﻪ‬
‫ﺍﺳﺖ ﻭﻟﮑﻦ ﺣﻘﻴﻘﺖ ﺍﻣﺮ ﺑﺎ ﺭﻋﺎﻳﺖ ﻬﻧﺎﻳﺖ ﺣﮑﻤﺖ ﺍﻋﻼﻡ ﮔﺸﺘﻪﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺯ ﲨﻠﻪ‬
‫ﺩﺭ ﮐﺘﺎﺏ ﻗﻴ‪‬ﻮﻡﺍﻻﲰﺎﺀ )ﺩﺭ ﺳﻮﺭﻩ ﻧﻮﺩ ﻭ ﭼﻬﺎﺭﻡ( ﺑﻪ ﺍﻳﻦ ﺣﮑﻤﺖ ﳏﻀﻪ ﺩﺭ ﺩﻋﻮﺕ ﻧﺎﺱ ﺍﺷﺎﺭﻩ‬
‫ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ (٩) .‬ﺩﺭ ﺳﻮﺭﻩ ﺑﻴﺴﺖ ﻭ ﻫﺸﺘﻢ ﺍﺯ ﺁﻥ ﮐﺘﺎﺏ ﻋﻈﻴﻢ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺣﻘﺎﻳﻖ ﻣﺮﺑﻮﻁ‬
‫ﺑﻪ ﻣﻘﺎﻣﺎﺕ ﻋﻈﻴﻤﻪ ﺣﻀﺮﺗﺸﺎﻥ ﺑﺎﻳﺪ ﺑﻨﺤﻮ ﳎﻤﻞ ﺑﻴﺎﻥ ﻭ ﺭﺷﺤﻪﺍﻯ ﺍﺯ ﺁﻥ ﺑﻪ ﺧﻠﻖ ﺟﻬﺎﻥ ﺍﻓﺎﺿﻪ‬
‫ﺷﻮﺩ‪ (١٠).‬ﺩﺭ ﺳﻮﺭﻩ ﭼﻬﻞ ﻭ ﻫﻔﺘﻢ ﺍﺯ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﭘﺲ ﺍﺯ ﺗﺼﺮﻳﺢ ﺑﻪ ﺿﻌﻒ ﻣﻴﺰﺍﻥ ﻋﺮﻓﺎﻥ‬
‫ﻋﺒﺎﺩ ﺑﺘﻠﻮﻳﺢ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺍﮔﺮ ﻣﻘﺎﻣﺎﺕ ﺣﻘﻴﻘﻰ ﺧﻮﻳﺶ ﺭﺍ ﻇﺎﻫﺮ ﻓﺮﻣﺎﻳﻨﺪ ﻣﺆﻣﻨﲔ ﺍﺯ ﮔﺮﺩ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﭘﺮﺍﮐﻨﺪﻩ ﺧﻮﺍﻫﻨﺪ ﮔﺸﺖ‪ (١١).‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺁﺛﺎﺭ ﻧﺎﺯﻟﻪ ﺩﺭ ﺳﺎﳍﺎﻯ ﳔﺴﺘﲔ‬
‫ﻇﻬﻮﺭ ﻭ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﮐﺘﺎﺏ ﻗﻴ‪‬ﻮﻡﺍﻻﲰﺎﺀ ﻣﻘﺎﻣﺎﺕ ﺣﻘﻴﻘﻰ ﺧﻮﻳﺶ ﺭﺍ ﺑﺼﻮﺭﺕ ﻇﺎﻫﺮ ﻭ ﻣﺴﺘﻮﺭ‬
‫ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺗﺎ ﺣﮑﻴﻤﺎﻥ ﺑﻔﻬﻤﻨﺪ ﻭ ‪‬ﺎﻧﻪ ﻧﻴﺰ ﺑﺪﺳﺖ ﺟﺎﻫﻼﻥ ﻭ ﻣﺘﻌﺼ‪‬ﺒﺎﻥ ﻧﻴﻔﺘﺪ‪ .‬ﺩﺭ ﮐﺘﺎﺏ‬
‫ﺩﻻﺋﻞ ﺳﺒﻌﻪ ﺩﺭ ﺗﻮﺿﻴﺢ ﻋﻠﻞ ﺍﻇﻬﺎﺭ ﻣﻘﺎﻡ ﺑﺎﺑﻴ‪‬ﺖ ﺩﺭ ﺁﻏﺎﺯ ﻇﻬﻮﺭ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬
‫ﻧﻈﺮ ﮐﻦ ﺩﺭ ﻓﻀﻞ ﺣﻀﺮﺕ ﻣﻨ‪‬ﺘﻈﹶﺮ ﮐﻪ ﭼﻘﺪﺭ ﺭﲪﺖ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺣ ‪‬ﻖ ﻣﺴﻠﻤﲔ ﻭﺍﺳﻊ ﻓﺮﻣﻮﺩﻩ ﺗﺎ‬
‫ﺍﻳﻨﮑﻪ ﺁﻬﻧﺎ ﺭﺍ ﳒﺎﺕ ﺩﻫﺪ‪ .‬ﻣﻘﺎﻣﻰ ﮐﻪ ﺍﻭ‪‬ﻝ ﺧﻠﻖ ﺍﺳﺖ ﻭ ﻣﻈﻬﺮ ﺍﻧ‪‬ﲎ ﺍﻧﺎﺍﷲ ﭼﮕﻮﻧﻪ ﺧﻮﺩ ﺭﺍ ﺑﺎﺳﻢ‬
‫ﺑﺎﺑﻴ‪‬ﺖ ﻗﺎﺋﻢ ﺁﻝ ﳏﻤ‪‬ﺪ ﻇﺎﻫﺮ ﻓﺮﻣﻮﺩﻩ‪...‬ﺗﺎ ﺁﻧﮑﻪ ﻣﺮﺩﻡ ﻣﻀﻄﺮﺏ ﻧﺸﻮﻧﺪ‪...‬ﻭ ﺍﺯ ﺁﻧﭽﻪ ﺍﺯ ﺑﺮﺍﻯ ﺁﻥ‬
‫ﺧﻠﻖ ﺷﺪﻩﺍﻧﺪ ﻏﺎﻓﻞ ﳕﺎﻧﻨﺪ‪ .‬ﻋﻠﹼﺖ ﺍﻧﺘﺴﺎﺏ ﺁﻳﺎﺕ ﺍﳍﻴ‪‬ﻪ ﺭﺍ ﺑﻪ ﺣﺠ‪‬ﺖ ﻣﻮﻋﻮﺩ ﺷﻴﻌﻴﺎﻥ ﺩﺭ ﺁﻏﺎﺯ‬
‫ﻇﻬﻮﺭ ﺿﻤﻦ ﻣﻨﺎﺟﺎﺗﻰ ﺣﻔﻆ ﻣﺆﻣﻨﲔ ﺍﺯ ﺳﺘﻢ ﻣﻌﺮﺿﲔ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ (١٢).‬ﺍﮔﺮﭼﻪ ﻣﺮﺍﺩ ﺣﻘﻴﻘﻰ ﺍﺯ‬
‫ﺣﺠ‪‬ﺖ ﺩﺭ ﳘﺎﻥ ﺍﻭﻗﺎﺕ ﻧﻴﺰ ﻭﺟﻮﺩ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺗﺸﺎﻥ ﺑﻮﺩﻩﺍﺳﺖ‪.‬‬
‫ﺑﺮﺍﻯ ﲡﺴ‪‬ﻢ ﻣﻴﺰﺍﻥ ﺿﻌﻒ ﻋﺮﻓﺎﻥ ﻋﺒﺎﺩ ﻭ ﻋﺪﻡ ﺁﻣﺎﺩﮔﻰ ﺍﻳﺸﺎﻥ ﺑﺮﺍﻯ ﭘﺬﻳﺮﺵ ﻇﻬﻮﺭ ﺟﺪﻳﺪ ﻭ‬
‫ﻣﺮﺍﺗﺐ ﻣﺪﺍﺭﺍ ﻭ ﳑﺎﺷﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺎ ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﻣﻰﺗﻮﺍﻥ ﺍﺯ ﲨﻠﻪ ﺑﻪ ﺩﺍﺳﺘﺎﻥ ﺍﻋﺮﺍﺽ ﻭ‬
‫ﺍﻧﺰﻭﺍﺀ ﻣﻼﹼﻋﺒﺪﺍﳋﺎﻟﻖ ﻳﺰﺩﻯ ﺍﺷﺎﺭﻩ ﳕﻮﺩ‪ .‬ﻣﻼﹼﻋﺒﺪﺍﳋﺎﻟﻖ ﺍﺯ ﻋﻠﻤﺎﺀ ﺑﺮﺟﺴﺘﻪ ﺷﻴﺨﻰ ﺑﻮﺩ ﻭ ﺷﺮﺡ‬
‫ﺍﺣﻮﺍﻟﺶ ﺩﺭ ﻏﺎﻟﺐ ﮐﺘﺐ ﺗﺎﺭﻳﺦ ﻋﺼﺮ ﻗﺎﺟﺎﺭ ﺁﻣﺪﻩﺍﺳﺖ‪ (١٣).‬ﻭﻯ ﺩﺭ ﺁﻏﺎﺯ ﻇﻬﻮﺭ ﺑﻪ ﻣﻘﺎﻡ‬
‫ﺑﺎﺑﻴ‪‬ﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺆﻣﻦ ﮔﺸﺖ‪ .‬ﺣﺘ‪‬ﻰ ﻓﺮﺯﻧﺪﺵ ﺟﻨﺎﺏ ﺷﻴﺦﻋﻠﯽ ﺑﻌﺪﹰﺍ ﺩﺭ ﻗﻠﻌﻪ ﻃﱪﺳﻰ‬
‫ﺑﺸﻬﺎﺩﺕ ﺭﺳﻴﺪ ﻭﻟﻴﮑﻦ ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﻳﻘﲔ ﮐﺮﺩ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﻇﻬﺎﺭ ﻗﺎﺋﻤﻴ‪‬ﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﺍﺯ ﺍﻣﺮ‬
‫ﺑﺪﻳﻊ ﺍﻋﺮﺍﺽ ﳕﻮﺩ‪ .‬ﺍﻋﺮﺍﺽ ﺍﻭ ﭼﻨﺪ ﻣﺎﻩ ﭘﺲ ﺍﺯ ﺍﻧﻌﻘﺎﺩ ﮐﻨﻔﺮﺍﻧﺲ ﺑﺪﺷﺖ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺧﻼﺻﻪ‬
‫ﺣﮑﺎﻳﺖ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺭﻭﺯﻯ ﺩﺭ ﻃﻬﺮﺍﻥ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﳛﲕ ﺩﺍﺭﺍﰉ )ﻭﺣﻴﺪ( ﺑﻪ ﺣﻀﻮﺭ ﲨﺎﻝ ﺍ‪‬ﻰ‬
‫ﺷﺮﻓﻴﺎﺏ ﻣﻰﺷﻮﺩ ﻭ ﻣﻌﺮﻭﺽ ﻣﻰﺩﺍﺭﺩ ﮐﻪ ﺗﻮﻗﻴﻌﻰ ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺎﻋﺰﺍﺯ ﻣﻼﹼﻋﺒﺪﺍﳋﺎﻟﻖ‬
‫ﻧﺎﺯﻝ ﮔﺸﺘﻪ ﮐﻪ ﺑﺎﻳﺪ ﺑﺪﻭ ﺑﺮﺳﺎﻧﺪ‪ .‬ﲨﺎﻝ ﺍ‪‬ﻰ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﻣﻼﹼﻋﺒﺪﺍﳋﺎﻟﻖ ﺩﺭ ﺧﺎﻧﻪ ﻣﲑﺯﺍﺯﻣﺎﻥ‬
‫ﻧﻮﺭﻯ ﺳﺎﮐﻦ ﺍﺳﺖ‪ .‬ﺗﻮﻗﻴﻊ ﺭﺍ ﺑﱪﻳﺪ ﻭ ﺑﺮﺳﺎﻧﻴﺪ‪ .‬ﺟﻨﺎﺏ ﻭﺣﻴﺪ ﻧﻘﻞ ﳕﻮﺩﻩﺍﺳﺖ ﮐﻪ ﭼﻮﻥ ﺑﻪ‬
‫ﺧﺎﻧﻪ ﻣﲑﺯﺍﺯﻣﺎﻥ ﺭﺳﻴﺪﻡ ﺩﻳﺪﻡ ﻣﻼﹼﻋﺒﺪﺍﳋﺎﻟﻖ ﻣﺸﻐﻮﻝ ﻭﺿﻮ ﮔﺮﻓﱳ ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺭﺍ‬
‫ﺩﺭ ﺍﻃﺎﻕ ﻧﺰﺩﻳﮏ ﻭﻯ ﻬﻧﺎﺩﻡ ﺗﺎ ﺯﻳﺎﺭﺕ ﳕﺎﻳﺪ ﻭ ﺍﺯ ﺧﺎﻧﻪ ﺧﺎﺭﺝ ﺷﺪﻡ‪ .‬ﻳﮏ ﺳﺎﻋﺖ ﺑﻌﺪ ﺧﱪ‬
‫ﺁﻭﺭﺩﻧﺪ ﮐﻪ ﭘﺲ ﺍﺯ ﻓﺮﺍﻏﺖ ﺍﺯ ﳕﺎﺯ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺭﺍ ﺯﻳﺎﺭﺕ ﳕﻮﺩ‪ .‬ﭼﻮﻥ ﺑﺪﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﺭﺳﻴﺪ‬
‫ﮐﻪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪":‬ﺍﻧﺎ ﺍﻟﻘﺎﺋﻢ ﺍﳊ ‪‬ﻖ ﺍﻟﹼﺬﻯ ﺍﻧﺘﻢ ﺑﻈﻬﻮﺭﻩ ﺗﻮﻋﺪﻭﻥ" ﻟﻮﺡ ﺭﺍ ﺑﮑﻨﺎﺭﻯ ﺍﻧﺪﺍﺧﺖ ﻭ ﻓﺮﻳﺎﺩ‬
‫ﺯﺩ ﺍﻯ ﺩﺍﺩ ﮐﻪ ﭘﺴﺮﻡ ﺑﻨﺎﺣ ‪‬ﻖ ﮐﺸﺘﻪ ﺷﺪ‪ (١٤).‬ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﺩﺭ ﺧﺼﻮﺹ ﺗﺰﻟﺰﻝ‬
‫ﻣﻼﹼﻋﺒﺪﺍﳋﺎﻟﻖ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪" :‬ﻣﻼﹼﻋﺒﺪﺍﳋﺎﻟﻖ ﮐﻪ ﺍﺯ ﻣﺸﺎﻳﺦ ﺷﻴﺨﻴ‪‬ﻪ ﺑﻮﺩ ﺩﺭ ﺍﻭ‪‬ﻝ ﺍﻣﺮ ﮐﻪ ﻧﻘﻄﻪ ﺍﻭﻟﯽ‬
‫ﺭﻭﺡ ﻣﺎﺳﻮﺍﻩ ﻓﺪﺍﻩ ﺩﺭ ﻗﻤﻴﺺ ﺑﺎﺑﻴ‪‬ﺖ ﻇﺎﻫﺮ ﺍﻗﺒﺎﻝ ﳕﻮﺩ ﻭ ﻋﺮﻳﻀﻪ ﻣﻌﺮﻭﺽ ﺩﺍﺷﺖ‪ .‬ﺍﺯ ﻣﺼﺪﺭ‬
‫ﻋﻨﺎﻳﺖ ﮐﱪﻯ ﺫﮐﺮﺵ ﻧﺎﺯﻝ ﻭ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﮐﻤﺎﻝ ﻋﻨﺎﻳﺖ ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﻣﺸﻬﻮﺩ‪ .‬ﺗﺎ ﺁﻧﮑﻪ‬
‫ﻟﻮﺣﻰ ﳐﺼﻮﺹ ﺑﻪ ﺍﻭ ﺍﺭﺳﺎﻝ ﻓﺮﻣﻮﺩﻧﺪ ﺩﺭ ﺍﻭ ﺍﻳﻦ ﮐﻠﻤﻪ ﻋﻠﻴﺎ ﻧﺎﺯﻝ ﻗﻮﻟﻪ ﺗﻌﺎﻟﯽ‪ :‬ﺍﻧ‪‬ﲎ ﺍﻧﺎﺍﻟﻘﺎﺋﻢ‬
‫ﺍﳊ ‪‬ﻖ ﺍﻟﹼﺬﻯ ﺍﻧﺘﻢ ﺑﻈﻬﻮﺭﻩ ﺗﻮﻋﺪﻭﻥ‪ .‬ﺑﻌﺪ ﺍﺯ ﻗﺮﺍﺋﺖ ﺻﻴﺤﻪ ﺯﺩ ﻭ ﺑﺎﻋﺮﺍﺽ ﲤﺎﻡ ﻗﻴﺎﻡ ﳕﻮﺩ ﻭ ﲨﻌﻰ‬
‫ﺩﺭ ﺍﺭﺽ ﻃﺎﺀ ﺑﺴﺒﺐ ﺍﻭ ﺍﻋﺮﺍﺽ ﳕﻮﺩﻧﺪ‪ (١٥)".‬ﻭ ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺣﺴﲔ ﮐﻪ ﺑﺎﻣﻀﺎﺀ ﺧﺎﺩﻡ‬
‫ﺍﺳﺖ ﺩﺭ ﺧﺼﻮﺹ ﻣﺮﺍﺗﺐ ﳑﺎﺷﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺎ ﺧﻠﻖ ﺯﻣﺎﻥ ﻭ ﺭﻋﺎﻳﺖ ﻬﻧﺎﻳﺖ ﺣﮑﻤﺖ ﺩﺭ‬
‫ﺍﻇﻬﺎﺭ ﻣﻘﺎﻣﺎﺕ ﺣﻀﺮﺗﺸﺎﻥ ﭼﻨﲔ ﻧﺎﺯﻝ ﮔﺸﺘﻪﺍﺳﺖ‪":‬ﺣﻀﺮﺕ ﺍﻋﻠﯽ ﻧﻈﺮ ﺑﻀﻌﻒ ﻋﺒﺎﺩ ﺩﺭ ﺍﻭﺍﻥ‬
‫ﻇﻬﻮﺭ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﻣﺪﺍﺭﺍ ﳕﻮﺩﻩﺍﻧﺪ ﻭ ﺑﻪ ﺣﮑﻤﺖ ﺗﮑﻠﹼﻢ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪...‬ﺍﮔﺮ‪...‬ﺁﻧﭽﻪ ﺩﺭ ﺁﺧﺮ‬
‫ﻓﺮﻣﻮﺩﻧﺪ ﺍﻭ‪‬ﻝ ﻣﻰﻓﺮﻣﻮﺩﻧﺪ ﺷﺮﺍﺭﻩ ﻧﺎﺭ ﺍﻋﺮﺍﺽ ﻭ ﺍﻧﮑﺎﺭ ﺩﺭ ﺍﻭ‪‬ﻝ ﻭﺍﺭﺩ ﻣﻰﺁﻭﺭﺩ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺩﺭ‬
‫ﺁﺧﺮ ﻭﺍﺭﺩ ﺁﻭﺭﺩ‪ ...‬ﺑﺸﺄﱏ ﻣﻌﺮﺿﲔ ﻭ ﻣﻨﮑﺮﻳﻦ ﮐﻪ ﻋﻠﻤﺎﻯ ﻋﺼﺮﻧﺪ ﺑﺮ ﺍﻋﺮﺍﺽ ﻗﻴﺎﻡ ﳕﻮﺩﻧﺪ ﮐﻪ‬
‫ﺁﻥ ﺟﻮﻫﺮ ﻭﺟﻮﺩ ﺧﻮﺩ ﺭﺍ ﺑﻌﺒﺪ ﺑﻘﻴ‪‬ﺔﺍﷲ ﻧﺎﻣﻴﺪﻧﺪ ﻭ ﺍﻳﻦ ﺧﻠﻖ ﺩﻧ‪‬ﻰ ﺑﺂﻥ ﻫﻢ ﺭﺍﺿﻰ ﻧﺸﺪﻧﺪ ﻭ ﻋﻤﻞ‬
‫ﳕﻮﺩﻧﺪ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﻗﻠﻢ ﻭ ﻟﺴﺎﻥ ﻭ ﻣﺪﺍﺩ ﺍﺯ ﺫﮐﺮ ﺁﻥ ﻋﺎﺟﺰ‪(١٦)."...‬‬
‫ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﺍﺻﻮ ﹰﻻ ﻣﺮﺍﺩ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺯ ﺑﺎﺑﻴ‪‬ﺖ ﺑﻘﻴ‪‬ﺔﺍﷲ ﲝﻘﻴﻘﺖ ﳘﺎﻥ ﺑﺎﺑﻴ‪‬ﺖ ﻇﻬﻮﺭ‬
‫ﻳﺎ ﻣﺪﻳﻨﻪ ﺣﻀﺮﺕ ﻣ‪‬ﻦﻳُﻈﻬﹺﺮﻩﺍﷲ )ﲨﺎﻝ ﺍ‪‬ﻰ( ﺍﺳﺖ ﮐﻪ ﲜﻬﺖ ﺭﻋﺎﻳﺖ ﺣﮑﻤﺖ ﺩﺭ ﺁﻏﺎﺯ ﻇﻬﻮﺭ‬
‫ﺑﻨﺤﻮ ﻣﻨﻄﺒﻖ ﺑﺎ ﻣﻘﺘﻀﻴﺎﺕ ﺯﻣﺎﻥ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ‬
‫ﱃﺍﻣﺮﺍﷲ ﻧﻴﺰ ﺩﺭ ﺗﻮﻗﻴﻌﺎﺕ ﺧﻮﻳﺶ‬ ‫)ﺻﻔﺤﻪ ﺳﻮﻡ( ﺑﺪﻳﻦ ﻧﮑﺘﻪ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺗﺼﺮﻳﺢ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﻫﺮﮔﺰ ﺑﻮﺍﻗﻊ ﻣﺪ‪‬ﻋﻰ ﻧﺎﺋﺒﻴ‪‬ﺖ ﻗﺎﺋﻢ ﻣﻮﻋﻮﺩ ﻧﺒﻮﺩﻩﺍﻧﺪ ﻭ‬
‫ﻣﺮﺍﺩﺷﺎﻥ ﺍﺯ ﺑﺎﺑﻴ‪‬ﺖ ﺩﺭ ﺣﻘﻴﻘﺖ ﺑﺎﺑﻴ‪‬ﺖ ﺣﻀﺮﺕ ﻣ‪‬ﻦﻳُﻈﻬﹺﺮﻩﺍﷲ ﺑﻮﺩﻩﺍﺳﺖ‪ (١٧).‬ﺍﺩ‪‬ﻋﺎﻯ ﻣﻈﻬﺮﻳ‪‬ﺖ‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺎﺳﺘﻘﻼﻝ ﻭ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺍﺯ ﳘﺎﻥ ﺳﺎﻝ ﺍﻭ‪‬ﻝ ﻇﻬﻮﺭ ﺩﺭ ﻓﺘﻮﺍﻯ ﻋﻠﻤﺎﻯ ﺷﻴﻌﻰ ﻭ‬
‫ﺳﻨ‪‬ﻰ ﳎﺘﻤﻊ ﺩﺭ ﳎﻠﺲ ﳏﺎﮐﻤﻪ ﺟﻨﺎﺏ ﻣﻼﹼﻋﻠﯽ ﺑﺴﻄﺎﻣﻰ ﺩﺭ ﺑﻐﺪﺍﺩ ﻭ ﻧﻴﺰ ﮐﺘﺐ ﺭﲰﻰ ﺗﺎﺭﳜﻰ‬
‫ﻋﺼﺮ ﻗﺎﺟﺎﺭ ﭼﻮﻥ ﻧﺎﺳﺦﺍﻟﹼﺘﻮﺍﺭﻳﺦ )ﳎﻠﹼﺪ ﺳﻮﻡ ﺍﺯ ﳎﻠﹼﺪﺍﺕ ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ‪ ،‬ﺻﻔﺤﻪ ‪(٢٣٣‬‬
‫ﺭﻭﺿﺔﺍﻟﺼ‪‬ﻔﺎﻯ ﻧﺎﺻﺮﻯ )ﳎﻠﹼﺪ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ‪ ،‬ﺻﻔﺤﻪ ‪ (٣١٠‬ﻭ ﺣﻘﺎﻳﻖﺍﻻﺧﺒﺎﺭ ﻧﺎﺻﺮﻯ )ﺿﻤﻦ ﻭﺍﻗﻌﺎﺕ‬
‫ﺹ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ‬ ‫ﺳﺎﻝ ‪ ١٢٦٥‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ( ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺗﺼﺮﻳﺢ ﳕﻮﺩ ﮐﻪ ﺧﻮﺍ ‪‬‬
‫ﺍﺯ ﳘﺎﻥ ﺁﻏﺎﺯ ﻇﻬﻮﺭ ﻣﻘﺎﻡ ﻋﻈﻴﻢ ﺁﻥ ﺣﻀﺮﺕ ﺭﺍ ﺍﺩﺭﺍﮎ ﳕﻮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﻧﮑﺘﻪ ﺍﺯ ﺁﺛﺎﺭ ﻗﻠﻤﻴ‪‬ﻪ‬
‫ﺁﻥ ﺍﺻﺤﺎﺏ ﺑﺰﺭﮔﻮﺍﺭ ﲞﻮﰉ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ‪ .‬ﺑﺮﺍﻯ ﻣﺜﺎﻝ ﺍﺯ ﻣﮑﺘﻮﰉ ﺑﻘﻠﻢ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮐﻪ‬
‫ﺑﺴﺎﻝ ‪ ١٢٦١‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﻣﻮ‪‬ﺭﺥ ﺍﺳﺖ ﺑﺮ ﻣﻰﺁﻳﺪ ﮐﻪ ﻭﻯ ﺍﺯ ﳘﺎﻥ ﺁﻏﺎﺯ ﻇﻬﻮﺭ ﺑﺎﺳﺘﻘﻼﻝ‬
‫ﺍﻣﺮ ﺟﺪﻳﺪ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻪ ﻭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﻇﻬﻮﺭ ﺭﺳﻮﻝ ﻣﺴﺘﻘﹼﻞ ﺍﳍﻰ ﻭ ﺻﺎﺣﺐ ﺁﻳﺎﺕ‬
‫ﻣﻰﺩﺍﻧﺴﺘﻪﺍﺳﺖ‪ .‬ﺩﺭ ﻳﮏ ﻣﻮﺿﻊ ﺍﺯ ﻣﮑﺘﻮﺏ ﻣﺬﮐﻮﺭ ﺩﺭ ﺧﺼﻮﺹ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻭ‬
‫ﺣﺠ‪‬ﺖ ﻭ ﺑﻴ‪‬ﻨﻪ ﺍﻳﺸﺎﻥ‪...‬ﺗﻔﺴﲑ ﻣﺒﺎﺭﮎ ﻭ ﺻﺤﻴﻔﻪ ﻣﮑﻨﻮﻧﻪ ﻣﻰﺑﺎﺷﺪ‪...‬ﻭ ﻣﺎﮐﺎﻥ ﻟﺮﺳﻮﻝ ﺍﻥ ﻳﺄﺗﻰ‬
‫ﺑﺂﻳﺔ ﺍ ﹼﻻ ﺑﺎﺫﻥﺍﷲ‪ .‬ﺩﺭ ﻣﻮﺿﻊ ﺩﻳﮕﺮ ﺁﻥ ﻣﮑﺘﻮﺏ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺳﺒﺤﺎﻥﺍﷲ ﻣﮕﺮ ﻣﻨﮑﺮﻳﻦ ﺭﺳﻮﻝﺍﷲ‬
‫ﻏﲑ ﺍﻳﻦ ﺳﺨﲎ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺑﻴﺎﻥ ﺗﺎﺯﻩ ﺁﻭﺭﺩﻩ ﮐﻪ ﻣﻮﺍﻓﻖ ﺑﺎ ﻗﻮﺍﻋﺪ ﻣﺎ ﻧﻴﺴﺖ‪ (١٨).‬ﺍﻣ‪‬ﺎ ﻋﺎﻣ‪‬ﻪ ﺑﺎﺑﻴ‪‬ﻪ‬
‫ﻭ ﺣﺘ‪‬ﻰ ﮔﺮﻭﻫﻰ ﺍﺯ ﻋﻠﻤﺎﺀ ﺍﺯ ﺍﺻﺤﺎﺏ ﺑﺎ ﻭﺟﻮﺩ ﺁﻧﮑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﻭ ﺩﻻﺋﻞ‬
‫ﺳﺒﻌﻪ ﺑﺘﺼﺮﻳﺢ ﺑﻪ ﺍﺳﺘﻘﻼﻝ ﻇﻬﻮﺭ ﻣﺒﺎﺭﮐﺸﺎﻥ ﺍﺷﺎﺭﻩ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺍﺯ‬
‫ﻣﺎﻫﻴ‪‬ﺖ ﺍﻣﺮ ﭼﻨﺎﻧﮑﻪ ﺑﺎﻳﺪ ﺁﮔﺎﻩ ﻧﺒﻮﺩﻧﺪ‪ .‬ﺷﺎﻳﺪ ﻋﻠﹼﺖ ﺍﺻﻠﯽ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺁﺛﺎﺭ ﻣﺬﮐﻮﺭﻩ ﺑﻘﺪﺭ‬
‫ﮐﻔﺎﻳﺖ ﺍﻧﺘﺸﺎﺭ ﻧﻴﺎﻓﺘﻪ ﺑﻮﺩ‪ .‬ﺮﺣﺎﻝ ﺑﺮﺍﻯ ﺁﻣﺎﺩﻩﳕﻮﺩﻥ ﺍﻳﻦ ﺩﺳﺘﻪ ﺍﺯ ﺍﺻﺤﺎﺏ ﲜﻬﺖ ﭘﺬﻳﺮﺵ‬
‫ﺍﺳﺘﻘﻼﻝ ﻇﻬﻮﺭ ﺟﺪﻳﺪ ﺑﻪ ﺳﻪ ﺳﺎﻝ ﻣﺪﺍﺭﺍ ﻭ ﳑﺎﺷﺎﺕ ﻭ ﺳﺮﺍﳒﺎﻡ ﺍﺗ‪‬ﺨﺎﺫ ﺗﺪﺍﺑﲑ ﺣﮑﻴﻤﺎﻧﻪ ﻧﻴﺎﺯ ﺑﻮﺩ‪.‬‬
‫ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺑﺮ ﺍﺛﺮ ﻣﮑﺎﺗﺒﺎﺕ ﻣﺴﺘﻤﺮ‪‬ﻩ ﻣﻴﺎﻥ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﻘﺮ‪‬ﺭ ﮔﺸﺖ ﮐﻪ‬
‫ﺍﺻﺤﺎﺏ ﻋﺎﺯﻡ ﺧﺮﺍﺳﺎﻥ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺩﻳﺎﺭ ﺍﻳﻦ ﻣﻬ‪‬ﻢ ﺍﳒﺎﻡ ﭘﺬﻳﺮﺩ ﻭ ﺍﺟﺘﻤﺎﻉ ﻳﺎﺭﺍﻥ ﺩﺭ ﺑﺪﺷﺖ‬
‫ﺍﻳﻦ ﻣﻮﻗﻌﻴ‪‬ﺖ ﻋﻈﻴﻢ ﺭﺍ ﻓﺮﺍﻫﻢ ﳕﻮﺩ‪.‬‬
‫ﺑﺪﺷﺖ )‪ (١٩‬ﮐﻪ ﻳﻴﻼﻗﻰ ﺍﺷﺮﺍﻑ ﺑﻮﺩﻩ ﺩﻫﮑﺪﻩﺍﻳﺴﺖ ﮐﻮﭼﮏ ﻭ ﺯﻳﺒﺎ ﺩﺭ ﺩﺷﺖ ﺑﺪﺷﺖ‬
‫ﻼ ﺗﻴﻮ ﹺﻝ ﻣﻼﹼﻋﺒﺪﺍﻟﺮ‪‬ﲪﻦ ﺟﺎﻣﻰ‬
‫ﻼ ﮐﻪ ﺑﺎ ﺷﺎﻫﺮﻭﺩ ﻭ ﺑﺴﻄﺎﻡ ﻓﺎﺻﻠﻪ ﺯﻳﺎﺩﻯ ﻧﺪﺍﺭﺩ‪ .‬ﺩﻩﻣ ﹼ‬
‫ﻧﺰﺩﻳﮏ ﺩﻩ ﻣ ﹼ‬
‫ﺷﺎﻋﺮ ﻭ ﻋﺎﺭﻑ ﻣﺸﻬﻮﺭ ﻗﺮﻥ ﻬﻧﻢ ﻫﺠﺮﻯ )ﭘﺎﻧﺰﺩﻫﻢ ﻣﻴﻼﺩﻯ( ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﮔﺬﺷﺘﻪ‬
‫ﻼ ﻣﻰﺭﺳﻴﺪﻩﺍﻧﺪ ﻣﺪ‪‬ﺗﻰ‬
‫ﻣﺴﺎﻓﺮﺍﱏ ﮐﻪ ﺍﺯ ﻃﻬﺮﺍﻥ ﻋﺎﺯﻡ ﺧﺮﺍﺳﺎﻥ ﻭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺑﻮﺩﻩﺍﻧﺪ ﭼﻮﻥ ﺑﻪ ﺩﻩ ﻣ ﹼ‬
‫ﺩﺭ ﺑﺪﺷﺖ ﺍﺳﺘﺮﺍﺣﺖ ﻣﻰ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺑﺪﻳﻦ ﺭﻭﻯ ﺁﺛﺎﺭ ﻭﺧﺮﺍﺑﻪﻫﺎﻯ ﮐﺎﺭﻭﺍﻧﺴﺮﺍﻫﺎ ﻭ ﺁﺏﺍﻧﺒﺎﺭﻫﺎﻯ‬
‫ﻗﺪﳝﻰ )ﺧﺼﻮﺻﹰﺎ ﺷﺎﻩﻋﺒ‪‬ﺎﺳﻰ( ﺩﺭ ﺁﻥ ﺩﻳﺪﻩﻣﻰﺷﻮﺩ‪ .‬ﺑﺪﺷﺖ ﺩﺭ ﮔﺬﺷﺘﻪ ﺟﺰﺀ ﺑﺴﻄﺎﻡ ﺑﻮﺩﻩ ﻭﻟﮑﻦ‬
‫ﺍﻣﺮﻭﺯﻩ ﺟﺰﺀ ﺩﻫﺴﺘﺎﻥ ﺍﺳﺘﺎﻕﻳﺎﺯﻳﺮﺍﺳﺘﺎﻕ ﺍﺯ ﺗﻮﺍﺑﻊ ﺷﺎﻫﺮﻭﺩ ﺍﺳﺖ‪ .‬ﳏﺼﻮﻝ ﻋﻤﺪﻩ ﺁﻥ ﻏﻼﹼﺕ‪ ،‬ﭘﻨﺒﻪ‬
‫ﻭ ﺍﻧﻮﺍﻉ ﻣﻴﻮﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﻫﮑﺪﻩ ﺍﺯ ﴰﺎﻝ ﺑﻪ ﮐﻮﻫﻬﺎﻯ ﺑﺴﻄﺎﻡ ﻭ ﺩﺍﻣﻨﻪ ﮐﻼﺗﻪ‪ ،‬ﺍﺯ ﻣﻐﺮﺏ ﺑﻪ ﺑﺎﻍ‬
‫ﺯﻧﺪﺍﻥ ﻭ ﺷﺎﻫﺮﻭﺩ‪ ،‬ﺍﺯ ﺟﻨﻮﺏ ﺑﻪ ﻗﺮﻳﻪ ﺳﻌﻴﺪﺁﺑﺎﺩ ﻭ ﺍﺯ ﻣﺸﺮﻕ ﺑﻪ ﺧﲑﺁﺑﺎﺩ ﳏﺪﻭﺩ ﺍﺳﺖ‪ .‬ﻓﺎﺻﻠﻪﺍﺵ‬
‫ﺗﺎ ﺷﺎﻫﺮﻭﺩ ﺣﺪﻭﺩ ﻫﻔﺖ ﮐﻴﻠﻮﻣﺘﺮ ﻭ ﲨﻌﻴ‪‬ﺖ ﺁﻥ ﺍﺯ ﻫﺰﺍﺭ ﻧﻔﺮ ﮐﻤﺘﺮ ﺍﺳﺖ‪(٢٠).‬‬
‫ﺍﺻﺤﺎﺏ ﺣﺎﺿﺮ ﺩﺭ ﺑﺪﺷﺖ ﺟﺰ ﺗﲎ ﭼﻨﺪ ﺍﺻﻮ ﹰﻻ ﻋﺎﺭﻯ ﺍﺯ ﺛﺮﻭﺕ‪ ،‬ﻗﺪﺭﺕ ﻭ ﺍﻋﺘﺒﺎﺭ ﻇﺎﻫﺮﻯ‬
‫ﺑﻮﺩﻧﺪ‪ (٢١) .‬ﺗﻌﺪﺍﺩ ﺣﺎﺿﺮﺍﻥ ﺩﺭ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻋﻼﻭﻩ ﺑﺮ ﲨﺎﻝ ﺍ‪‬ﻰ‪ ،‬ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﻭ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻫﺸﺘﺎﺩ ﻭ ﻳﮏ ﺗﻦ ﺍﺯ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻮﺩﻧﺪ‪ (٢٢) .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺗﻨﻬﺎ ﺑﺎﻧﻮﻯ‬
‫ﺣﺎﺿﺮ ﺩﺭ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺑﻮﺩ‪ (٢٣).‬ﺍﺯ ﻗﺮﺍﺋﻦ ﺑﺮ ﻣﻰﺁﻳﺪ ﮐﻪ ﺧﺎﺩﻣﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﻴﺰ ﺩﺭ‬
‫ﺑﺪﺷﺖ ﺑﻮﺩﻩ)‪ (٢٤‬ﻭ ﻳﺎ ﺩﺭ ﺁﻥ ﺣﻮﺍﻟﯽ ﺍﺳﮑﺎﻥ ﺩﺍﺩﻩﺷﺪﻩﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﻧﺎﻣﱪﺩﻩ ﺟﺰﺀ ﺍﺻﺤﺎﺏ‬
‫ﺑﺪﺷﺖ ﳏﺴﻮﺏ ﻧﮕﺸﺘﻪﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﻣﺸﺨﺼ‪‬ﺎﺕ ﺑﺮﺧﻰ ﺍﺯ ﻣﺸﺎﻫﲑ ﻭ ﻧﻔﻮﺱ ﺑﺮﺟﺴﺘﻪ ﺣﺎﺿﺮ ﺩﺭ‬
‫ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻋﻼﻭﻩ ﺑﺮ ﲨﺎﻝ ﺍ‪‬ﻰ‪ ،‬ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺸﺮﺡ ﺯﻳﺮ ﺍﺳﺖ‪:‬‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪ ﺑﺎﻗﺮ ﺗﱪﻳﺰﻯ )ﺣﺮﻑ ﺣ ‪‬ﻰ( ﻣﻼﹼﺣﺴﲔ ﺩﺧﻴﻞ ﻣﺮﺍﻏﻪﺍﻯ‪ ،‬ﻣﻼﹼﺍﲪﺪ ﺍﺑﺪﺍﻝ ﻣﺮﺍﻏﻪﺍﻯ‪ ،‬ﺷﻴﺦ‬
‫ﺍﺑﻮﺗﺮﺍﺏ ﺍﺷﺘﻬﺎﺭﺩﻯ‪ ،‬ﻣﻼﹼﳏﻤ‪‬ﺪﻣﻌﻠﹼﻢ ﻧﻮﺭﻯ‪ ،‬ﺣﺎﺝﳏﻤ‪‬ﺪﻧﺼﲑ ﻗﺰﻭﻳﲎ‪ ،‬ﻣﲑﺯﺍﺳﻠﻴﻤﺎﻧﻘﻠﯽ ﻧﻮﺭﻯ‪،‬‬
‫ﺣﺎﺝﻣﻼﹼﺍﲰﻌﻴﻞ ﻗﻤﻰ‪ ،‬ﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ‪ ،‬ﻣﲑﺯﺍﻫﺎﺩﻯ ﻬﻧﺮﻯ‪ ،‬ﻣﲑﺯﺍﳏﻤ‪‬ﺪﻋﻠﯽ ﻬﻧﺮﻯ‪،‬‬
‫ﺁﻗﺎﳏﻤ‪‬ﺪﺑﺎﻗﺮ ﻧﻘﺶ)ﭘﺴﺮ ﭼﻬﺎﺭﺩﻩﺳﺎﻟﻪ ﻣﲑﺯﺍﳏﻤ‪‬ﺪﻋﻠﯽ ﻬﻧﺮﻯ( ﺳﻴ‪‬ﺪﻋﺒﺪﺍﻟﺮ‪‬ﺣﻴﻢ ﺍﺻﻔﻬﺎﱏ‪،‬‬
‫ﺁﻗﺎﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﻓﺮﻫﺎﺩﻯ‪ ،‬ﺁﻗﺎﺳﻴ‪‬ﺪﺍﲪﺪ ﻳﺰﺩﻯ‪ ،‬ﺳﻴ‪‬ﺪﳏﻤ‪‬ﺪﻋﻠﯽ ﻳﺰﺩﻯ ﻓﺮﺯﻧﺪ ﻳﺎﺯﺩﻩﺳﺎﻟﻪ ﺳﻴ‪‬ﺪﺍﲪﺪ‬
‫ﻣﺬﮐﻮﺭ‪ ،‬ﺭﺿﺎﺧﺎﻥ ﺗﺮﮐﻤﺎﻥ‪ ،‬ﻣﻼﹼﻋﺒﺪﺍﳋﺎﻟﻖ ﺍﺻﻔﻬﺎﱏ‪ ،‬ﻣﲑﺯﺍﻋﺒﺪﺍﷲ ﺍﺻﻔﻬﺎﱏ‪ ،‬ﻣﲑﺯﺍﻋﺒﺪﺍﷲ‬
‫ﺷﲑﺍﺯﻯ )ﻣﲑﺯﺍﺻﺎﱀ( ﺁﻗﺎﳏﻤ‪‬ﺪﺣﻨﺎﺳﺎﺏ‪ ،‬ﺁﻗﺎﳏﻤ‪‬ﺪﻗﺎﺳﻢ ﻋﺒﺎﺩﻭﺯ ﺍﺻﻔﻬﺎﱏ‪ ،‬ﺁﻗﺎﳏﻤ‪‬ﺪﺗﻘﻰ ﺑﻴﺪﺁﺑﺎﺩﻯ‪،‬‬
‫ﳏﻤ‪‬ﺪﺣﺴﻦ ﻗﺰﻭﻳﲎ )ﻓﱴ ﺍﻟﻘﺰﻭﻳﲎ( ﻣﻼﹼﺍﲪﺪ ﻋﻼﻗﻪﺑﻨﺪ ﺍﺻﻔﻬﺎﱏ‪ ،‬ﺁﻗﺎﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﺻﻔﻬﺎﱏ‪،‬‬
‫ﺁﻗﺎﳏﻤ‪‬ﺪﻣﻬﺪﻯ ﺍﺭﺩﺳﺘﺎﱏ ﻭ ﻣﲑﺯﺍﺟﻮﺍﺩ ﺟﻮﻻ ﺍﺭﺩﺳﺘﺎﱏ‪ (٢٥) .‬ﺑﺮﺧﻰ ﺍﺯ ﻭﻗﺎﻳﻊ ﻧﮕﺎﺭﺍﻥ ﺟﻨﺎﺏ‬
‫ﺑﺎﺏﺍﻟﺒﺎﺏ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﺑﺪﺷﺖ ﺣﺎﺿﺮ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﻣﺆﻟﹼﻒ ﮐﻮﺍﮐﺐﺍﻟﺪ‪‬ﺭﻳﻪ ﻳﮑﻰ ﺍﺯ ﺁﻬﻧﺎﺳﺖ‪ .‬ﻭﻯ‬
‫ﺩﺭ ﺟﻠﺪ ﳔﺴﺖ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﺫﻳﻞ ﻋﻨﻮﺍﻥ ﻗﻀﻴ‪‬ﻪ ﺑﺪﺷﺖ ﺩﺭ ﺩﻭ ﻣﻮﺿﻊ )ﺻﻔﺤﺎﺕ ‪ ١٢٧‬ﻭ‬
‫‪ (١٣١‬ﺑﺪﻳﻦ ﻧﮑﺘﻪ ﺗﺼﺮﻳﺢ ﺩﺍﺭﺩ‪ .‬ﺍﺯ ﲨﻠﻪ ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫‪ ...‬ﭼﻮﻥ ﺍﺻﺤﺎﺏ ﺍﺯ ﻃﻬﺮﺍﻥ ﲜﺎﻧﺐ ﺧﺮﺍﺳﺎﻥ ﺭﻩﻓﺮﺳﺎ ﺷﺪﻧﺪ ﻳﮏ ﺩﺳﺘﻪ ﺑﺮﻳﺎﺳﺖ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ‬
‫ﻭ ﺑﺎﺏﺍﻟﺒﺎﺏ ﺍﺯ ﺟﻠﻮ ﻭ ﺩﺳﺘﻪ ﺩﻳﮕﺮ ﺑﺮﻳﺎﺳﺖ ‪‬ﺎﺀﺍﷲ ﻭ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺍﺯ ﻋﻘﺐ ﻣﻰﺭﻓﺘﻨﺪ‪ .‬ﺩﺷﺖ ﺑﻪ‬
‫ﺩﺷﺖ ﺭﻓﺘﻨﺪ ﺗﺎ ﺑﻪ ﺩﺷﺖ ﺑﺪﺷﺖ ﺭﺳﻴﺪﻧﺪ)ﺻﻔﺤﻪ ‪ .(١٢٧‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﻧﻴﺰ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﻳﺶ‬
‫ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫‪‬ﺮﺻﻮﺭﺕ ﺍﺻﻞ ﻣﻄﻠﺐ ﺷﺮﺡ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩ ﮐﻪ ﺑﺎﻳﻨﺠﺎ ﺭﺳﻴﺪ ﻭ ﺑﻌﺪ ﺁﻬﻧﻢ‬
‫ﻣﺴﺎﻓﺮﺗﻰ ﺩﺭ ﺭﮐﺎﺏ ﲨﺎﻝ ﻣﺒﺎﺭﮎ ﳕﻮﺩﻩﺍﻧﺪ ﮐﻪ ﭼﮕﻮﻧﮕﻰ ﺍﻭ ﺭﺍ ﻣﺸﺮﻭﺣﹰﺎ ﳕﻰﺩﺍﱎ ﻭ ﺩﺭ ﺩﺷﺖ‬
‫ﺑﺪﺷﺖ ﺑﺎ ﺣﻀﺮﺕ ﻗﺪ‪‬ﻭﺱ ﻭ ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﺩﺭ ﺣﻀﻮﺭ ﻣﺒﺎﺭﮎ‬
‫ﻣﺸﺮ‪‬ﻑ ﺑﻮﺩﻩﺍﻧﺪ)ﺻﻔﺤﻪ ‪ .(٣٦٧‬ﺍﺯ ﺗﺎﺭﻳﺦ ﻧﻴﮑﻼ )ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ‪ ،‬ﺻﻔﺤﻪ ‪ (٣٠٥‬ﻧﻴﺰ ﺑﺮ ﻣﻰﺁﻳﺪ‬
‫ﮐﻪ ﻧﺎﻣﱪﺩﻩ ﺑﺎﺏﺍﻟﺒﺎﺏ ﺭﺍ ﺩﺭ ﺑﺪﺷﺖ ﺣﺎﺿﺮ ﻣﻰﺩﺍﻧﺴﺘﻪﺍﺳﺖ‪ .‬ﺣﻀﻮﺭ ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ ﺩﺭ‬
‫ﱃﺍﻣﺮﺍﷲ ﻭ ﺗﻮﺍﺭﻳﺦ ﻣﺴﺘﻨﺪ‬ ‫ﺑﺪﺷﺖ ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻭ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺍﻣﺮﻯ ﭼﻮﻥ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻧﻴﺴﺖ‪ .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﺟﻨﺎﺏ ﻣﻼﹼﺣﺴﲔ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺍﻧﻌﻘﺎﺩ‬
‫ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻣﻴﺎﻥ ﺭﺍﻩ ﺧﺮﺍﺳﺎﻥ ﻭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺑﻮﺩﻩﺍﺳﺖ )‪ .(٢٦‬ﻣﺆﻟﹼﻒ ﮐﻮﺍﮐﺐﺍﻟﺪ‪‬ﺭﻳ‪‬ﻪ‬
‫ﳘﭽﻨﲔ ﺷﺮﮐﺖ ﺟﻨﺎﺏ ﻭﺣﻴﺪ ﺭﺍ ﺩﺭ ﺑﺪﺷﺖ ﳏﺘﻤﻞ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ )ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪(٢٠١‬‬
‫ﮐﻪ ﻣﺒﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ‪ .‬ﮔﻮﺑﻴﻨﻮﻯ ﻓﺮﺍﻧﺴﻮﻯ ﻧﻴﺰ ﻋﻼﻭﻩ ﺑﺮ ﻣﻼﹼﺣﺴﲔ ﺑﺸﺮﻭﺋﻰ ﻣﲑﺯﺍﳛﲕ ﺍﺯﻝ ﺭﺍ ﺩﺭ‬
‫ﺑﺪﺷﺖ ﺣﺎﺿﺮ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ)‪ .(٢٧‬ﻭﻟﮑﻦ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ ﻭ ﺗﻮﺍﺭﻳﺦ ﺍﻣﺮﻳ‪‬ﻪ ﺫﮐﺮﻯ ﺍﺯ ﺍﻳﻦ‬
‫ﻣﻮﺿﻮﻉ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﮐﻪ ﻋﻼﻭﻩ ﺑﺮ ﻧﻔﻮﺱ ﻧﺎﻣﱪﺩﻩ ﺩﺭ ﺑﺎﻻ ﻋﺪ‪‬ﻩ ﺩﻳﮕﺮﻯ ﺍﺯ‬
‫ﺍﺻﺤﺎﺏ ﺁﺫﺭﺑﺎﳚﺎﻥ‪ ،‬ﺍﺻﻔﻬﺎﻥ )ﺧﺼﻮﺻﹰﺎ ﺍﺭﺩﺳﺘﺎﻥ( ﻭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﻭ ﻧﻴﺰ ﺩﻳﮕﺮ ﻧﻘﺎﻁ ﺍﻳﺮﺍﻥ ﺩﺭ‬
‫ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺣﺎﺿﺮ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺯﻳﺮﺍ ﺣﺮﮐﺖ ﺩﻫﻬﺎ ﺗﻦ ﺍﺯ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﺣﻀﻮﺭ‬
‫ﻳﺎﻓﺘﻨﺪ )ﺍﺯ ﺩﻳﺎﺭ ﺧﻮﺩ( ﺑﻘﺼﺪ ﻋﺰﳝﺖ ﺑﻪ ﺧﺮﺍﺳﺎﻥ ﺑﻮﺩﻩ ﻭ ﻧﻪ ﺷﺮﮐﺖ ﺩﺭ ﺣﻮﺍﺩﺙ ﻃﱪﺳﻰ‪ .‬ﺑﺮﺍﻯ‬
‫ﻣﺜﺎﻝ ﺍﺣﺒ‪‬ﺎﻯ ﺍﺭﺩﺳﺘﺎﻥ ﺑﺎ ﻫﻢ ﺑﻘﺼﺪ ﺧﺮﺍﺳﺎﻥ ﺍﺯ ﺁﻥ ﻗﺼﺒﻪ ﻋﺰﳝﺖ ﳕﻮﺩﻧﺪ ﻭ ﭼﻮﻥ ﻣﺪﺍﺭﮎ‬
‫ﻣﻮﺟﻮﺩ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﮐﻪ ﺩﺍﺋﻰﻫﺎﻯ ﺑﺮﺍﺩﺭﺍﻥ ﻧﺪ‪‬ﺍﻑ ﺩﺭ ﺑﺪﺷﺖ ﺣﺎﺿﺮ ﮔﺸﺘﻪﺍﻧﺪ ﺑﺎﻳﺪ ﺍﺣﺘﻤﺎﻝ‬
‫ﺩﺍﺩ ﮐﻪ ﻣﲑﺯﺍﺣﻴﺪﺭﻋﻠﯽ ﺍﺭﺩﺳﺘﺎﱏ‪ ،‬ﺑﺮﺍﺩﺭﺵ ﻣﲑﺯﺍﳏﻤ‪‬ﺪ‪ ،‬ﻣﲑﺯﺍﳏﻤ‪‬ﺪﺣﺴﲔ ﺍﺭﺩﺳﺘﺎﱏ ﻭ‬
‫ﻣﲑﺯﺍﻋﻠﯽﳏﻤ‪‬ﺪ ﺍﺭﺩﺳﺘﺎﱏ )ﭘﺴﺮ ﻣﲑﺯﺍﳏﻤ‪‬ﺪﺳﻌﻴﺪ ﻓﺪﺍﺀ( ﻧﻴﺰ ﺩﺭ ﺁﻥ ﺍﺣﺘﻔﺎﻝ ﺣﺎﺿﺮ ﺷﺪﻩﺑﺎﺷﻨﺪ‪.‬‬
‫‪‬ﺮﺣﺎﻝ ﺍﻇﻬﺎﺭ ﻧﻈﺮ ﺩﻗﻴﻖﺗﺮ ﺍﺣﺎﻟﻪ ﺑﻪ ﭘﮋﻭﻫﺶﻫﺎﻯ ﺁﺗﻰ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺍﺯ ﺁﻧﭽﻪ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﻧﻮﺷﺘﻪﺍﺳﺖ ﻣﺴﺘﻔﺎﺩ ﻣﻰﺷﻮﺩ ﮐﻪ ﺍﺻﺤﺎﺏ ﺍﺯ ﺭﻭﺯ ﳔﺴﺖ‬
‫ﺍﺯ ﻭﺭﻭﺩ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﺑﻪ ﺑﺪﺷﺖ ﺁﮔﺎﻩ ﺑﻮﺩﻩﺍﻧﺪ)‪ .(٢٨‬ﻭﻟﮑﻦ ﺍﺯ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ‬
 ‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ )ﺻﻔﺤﻪ ‪ (٣٠٧‬ﺍﺳﺘﻨﺒﺎﻁ ﻣﻰﺷﻮﺩ ﮐﻪ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﺑﻨﻮﻋﻰ‬
‫ﭘﻨﻬﺎﻥ ﺩﺭ ﺑﺎﻍ ﺍﺧﺘﺼﺎﺻﻰ ﺧﻮﻳﺶ ﻣﻨﺰﻝ ﺩﺍﺷﺘﻪﺍﺳﺖ‪ .‬ﻗﻮﻟﻪﺍﻻﻋﻠﯽ‪:‬‬
‫"ﺩﺭ ﺑﺎﻏﻰ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ‪...‬ﳐﻔ‪‬ﻴﹰﺎ ﻣﻨﺰﻝ ﺩﺍﺷﺘﻨﺪ"‪ .‬ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﻗﺮﺍﺋﻦ ﻭ ﺍﻣﺎﺭﺍﺕ ﻣﻮﺟﻮﺩ ﺍﺣﺘﻤﺎ ﹰﻻ‬
‫ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﭘﻨﻬﺎﻥ ﺍﺯ ﺩﴰﻨﺎﻥ ﺧﻮﺩ ﮐﻪ ﺩﺭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﻭ ﺣﻮﺍﻟﯽ ﺑﺪﺷﺖ ﻣﻰﺯﻳﺴﺘﻨﺪ ﺩﺭ ﺁﻥ ﺑﺎﻍ‬
‫ﺍﻗﺎﻣﺖ ﺩﺍﺷﺖ ﻭ ﺍﺻﺤﺎﺏ ﺑﺮﺍﻯ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﳏﻀﺮﺵ ﺑﻪ ﺑﺎﻍ ﺍﺧﺘﺼﺎﺻﻰ ﺍﻭ ﻣﻰﺭﻓﺘﻪﺍﻧﺪ‪.‬‬
‫ﻼ ﻣﻌﺮﻭﺽ ﮔﺸﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻪ ﺍﺻﺤﺎﺏ ﺍﻣﺮ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻋﺎﺯﻡ ﺧﺮﺍﺳﺎﻥ‬ ‫ﺑﻄﻮﺭﻯﮐﻪ ﻗﺒ ﹰ‬
‫ﺷﻮﻧﺪ‪ .‬ﺍﺣﺘﻤﺎ ﹰﻻ ﭘﺲ ﺍﺯ ﻣﺮﺍﺟﻌﺖ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﺍﺯ ﻣﺸﻬﺪ ﻭ ﺍﻃﹼﻼﻉ ﺍﺻﺤﺎﺏ ﺍﺯ ﺍﻭﺿﺎﻉ‬
‫ﻧﺎﺑﺴﺎﻣﺎﻥ ﺧﺮﺍﺳﺎﻥ ‪‬ﺘﺮ ﺩﻳﺪﻧﺪ ﮐﻪ ﺩﺭ ﳘﺎﻥ ﻣﺮﺯ ﻣﺎﺯﻧﺪﺭﺍﻥ ﻭ ﺧﺮﺍﺳﺎﻥ ﻳﻌﲎ ﺩﺷﺖ ﺑﺪﺷﺖ‬
‫ﺍﺟﺘﻤﺎﻉ ﳕﺎﻳﻨﺪ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﻴﺴﺖ ﻭ ﺩﻭ ﺭﻭﺯ ﺩﺭ ﺑﺪﺷﺖ ﺗﺸﺮﻳﻒ ﺩﺍﺷﺘﻨﺪ)‪ .(٢٩‬ﻟﺬﺍ ﺑﺎﻳﺪ‬
‫ﻣﺪ‪‬ﺕ ﺭﲰﻰ ﺍﻧﻌﻘﺎﺩ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺭﺍ ﺑﻴﺴﺖ ﻭ ﺩﻭ ﺭﻭﺯ ﺩﺍﻧﺴﺖ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺩﺭ‬
‫ﳎﻠﹼﺪ ﺳﻮﻡ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺻﻔﺤﻪ ‪ (١١١‬ﺑﺎ ﺁﻧﮑﻪ ﮔﻔﺘﻪ ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺭﺍ ﺍﺯ ﻣﱳ ﺍﺻﻠﯽ ﺗﺎﺭﻳﺦ‬
‫ﺍﻭ ﺩﺭ ﻣﺪ‪‬ﺕ ﺍﻗﺎﻣﺖ ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ ﺑﺪﺷﺖ )ﺑﻴﺴﺖ ﻭ ﺩﻭ ﺭﻭﺯ( ﻧﻘﻞ ﳕﻮﺩﻩ ﻭﻟﮑﻦ ﺩﺭ ﻣﻮﺿﻊ‬
‫ﺩﻳﮕﺮ ﳘﺎﻥ ﳎﻠﹼﺪ ﺳﻮﻡ ﮐﺘﺎﺏ )ﺻﻔﺤﻪ ‪ (١٠٩‬ﻣﺪ‪‬ﺕ ﺍﺟﺘﻤﺎﻉ ﺍﺻﺤﺎﺏ ﺭﺍ ﺩﺭ ﳏ ﹼﻞ ﻣﺬﮐﻮﺭ ﺩﻩ‬
‫ﺭﻭﺯ ﻣﻰﻧﻮﻳﺴﺪ‪ .‬ﻧﺎﻣﱪﺩﻩ ﻣﺪﺭﮐﻰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺍﺭﺍﺋﻪ ﻧﻨﻤﻮﺩﻩﺍﺳﺖ‪ .‬ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺩﺭ ﻣﺎﻫﻬﺎﻯ‬
‫ﺟﻮﻥ ﻭ ﺟﻮﻻﻯ ﺳﺎﻝ ‪ ١٨٤٨‬ﻣﻴﻼﺩﻯ )ﺍﻭﺍﺧﺮ ﺭﺟﺐ ﺗﺎ ﺍﻭﺍﺳﻂ ﺷﻌﺒﺎﻥ ﺳﺎﻝ ‪ ١٢٦٤‬ﻫﺠﺮﻯ‬
‫ﻗﻤﺮﻯ( ﻭ ﺩﺭ ﺯﻣﺎﱏ ﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﻗﻠﻌﻪ ﭼﻬﺮﻳﻖ ﺯﻧﺪﺍﱏ ﻭ ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ ﺩﺭ ﻣﺸﻬﺪ ﻭ‬
‫ﺳﭙﺲ ﺩﺭ ﺭﺍﻩ ﻣﺸﻬﺪ ﻭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺑﻮﺩﻩﺍﻧﺪ ﺍﻧﻌﻘﺎﺩ ﻳﺎﻓﺘﻪﺍﺳﺖ‪ .‬ﲨﺎﻝ ﺍ‪‬ﻰ ﺷﺨﺼﹰﺎ ﲨﻴﻊ ﳐﺎﺭﺝ‬
‫ﺍﺟﺘﻤﺎﻉ ﻭ ﺳﮑﻮﻧﺖ ﺍﺻﺤﺎﺏ ﺭﺍ ﺩﺭ ﺑﺪﺷﺖ ﺗﻘﺒ‪‬ﻞ ﻭ ﭘﺮﺩﺍﺧﺖ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﺟﺎﺭﻩ ﺑﺎﻏﻬﺎ ﻭ‬
‫ﭘﺮﺩﺍﺧﺖ ﻭﺟﻪ ﺑﺮﺍﻯ ﻣﻮﺍﺩ ﻏﺬﺍﺋﻰ ﲜﻬﺖ ﺑﻴﺶ ﺍﺯ ﻫﺸﺘﺎﺩ ﺗﻦ ﺍﺯ ﺍﺻﺤﺎﺏ ﻣﺴﺘﻠﺰﻡ ﲢﻤ‪‬ﻞ ﻫﺰﻳﻨﻪ‬
‫ﺳﻨﮕﻴﲎ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﻭﺳﻂ ﺁﺏ ﺭﻭﺍﻥ ﺳﻪ ﺑﺎﻍ ﺩﺭ ﺑﺪﺷﺖ ﺍﺟﺎﺭﻩ ﻓﺮﻣﻮﺩﻧﺪ‬
‫)‪ .(٣٠‬ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺍﻳﻦ ﺑﺎﻏﻬﺎ ﻏﺒﻄﻪ ﺭﻭﺿﻪ ﺟﻨﺎﻥ )‪ (٣١‬ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﻳﮏ ﺑﺎﻍ‬
‫ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﺩﺭ ﺩﻳﮕﺮﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺩﺭ ﺑﺎﻍ ﺳﻮﻡ ﺧﻮﺩ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ‬
‫ﺧﻴﻤﻪ ﻭ ﺧﺮﮔﺎﻩ ﺳﮑﻮﻧﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﻣﻴﺪﺍﻥ ﻭﺍﻗﻊ ﺩﺭ ﻭﺳﻂ ﺑﺎﻏﻬﺎ ﻧﻴﺰ ﺍﺻﺤﺎﺏ ﺧﻴﻤﻪ‬
‫ﺯﺩﻩﺑﻮﺩﻧﺪ )‪ .(٣٢‬ﺑﺎﻣﺮ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺁﻗﺎﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﻓﺮﻫﺎﺩﻯ ﺑﺎﻏﺒﺎﱏ ﻭ ﺳﺮﭘﺮﺳﱴ ﺑﺎﻍ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻭ ﺣﺎﺝﻧﺼﲑ ﻗﺰﻭﻳﲎ ﺑﺎﻏﺒﺎﱏ ﺑﺎﻍ ﲨﺎﻝ ﺍ‪‬ﻰ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺑﺘﺼﺮﻳﺢ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺑﺪﺷﺖ ﺷﺒﻬﺎ ﲨﺎﻝ ﻣﺒﺎﺭﮎ ﻭ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﻭ ﻃﺎﻫﺮﻩ‬
‫ﻣﻼﻗﺎﺕ ﻣﻰﳕﻮﺩﻧﺪ‪ .‬ﻫﻨﻮﺯ ﻗﺎﺋﻤﻴ‪‬ﺖ ﺣﻀﺮﺕ ﺍﻋﻠﯽ ﺍﻋﻼﻥ ﻧﺸﺪﻩﺑﻮﺩ‪ .‬ﲨﺎﻝ ﻣﺒﺎﺭﮎ ﺑﺎ ﺟﻨﺎﺏ‬
‫ﻗﺪ‪‬ﻭﺱ ﻗﺮﺍﺭ ﺑﺮ ﺍﻋﻼﻥ ﻇﻬﻮﺭ ﮐﻠﹼﻰ ﻭ ﻓﺴﺦ ﻭ ﻧﺴﺦ ﺷﺮﺍﻳﻊ ﺩﺍﺩﻧﺪ )ﺻﻔﺤﻪ ‪ .(٣٠٧‬ﺁﻧﭽﻪ ﻣﺴﻠﹼﻢ‬
‫ﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﻣﺬﺍﮐﺮﺍﺕ ﺗﻔﺎﻫﻢ ﮐﺎﻣﻞ ﻣﻮﺟﻮﺩ ﺑﻮﺩﻩ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﻴﺰ ﺷﺮﮐﺖ ﺩﺍﺷﺘﻪﺍﺳﺖ‪.‬‬
‫ﺍﻣ‪‬ﺎ ﺍﺧﺬ ﺗﺼﻤﻴﻢ ﻬﻧﺎﺋﻰ ﺑﺎ ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺍﺯ ﳏﺘﻮﺍﻯ ﮐﺘﺐ ﺗﺎﺭﻳﺦ )ﺍﻣﺮﻯ ﻭ ﻏﲑ ﺍﻣﺮﻯ(‬
‫ﻣﺴﺘﻔﺎﺩ ﻣﻰﺷﻮﺩ ﮐﻪ ﺗﺪﺍﺑﲑ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺻﻮ ﹰﻻ ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻭ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ‬
‫ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﻧﻴﮑﻼﻯ ﻓﺮﺍﻧﺴﻮﻯ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﻣﻰﻧﻮﻳﺴﺪ ﺍﮔﺮﭼﻪ ﻣﺴﺘﻨﺪ ﻧﻴﺴﺖ ﻭﻟﯽ ﺑﻄﻮﺭ‬
‫ﮐﻠﹼﻰ ﺭﻧﮕﻰ ﺍﺯ ﺣﻘﻴﻘﺖ ﺩﺍﺭﺩ‪ .‬ﺑﮕﻔﺘﻪ ﻧﻴﮑﻼ ﭘﻴﺸﻨﻬﺎﺩ ﻃﺎﻫﺮﻩ ﺑﺮﺍﻯ ﺍﻋﻼﻥ ﺍﺳﺘﻘﻼﻝ ﺁﺋﲔ ﺑﺎﰉ ﺑﻪ‬
‫ﺍﺻﺤﺎﺏ ﳎﺘﻤﻊ ﺩﺭ ﺑﺪﺷﺖ ﻣﻮﺭﺩ ﭘﺴﻨﺪ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﺁﻥ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭘﺲ‬
‫ﺍﺯ ﮐﺸﻒ ﺣﺠﺎﺏ ﻣﻮﺭﺩ ﳐﺎﻟﻔﺖ ﻭ ﺍﻋﺘﺮﺍﺽ ﳘﻪ ﺍﺻﺤﺎﺏ ﺣﺎﺿﺮ ﻗﺮﺍﺭ ﮔﲑﺩ ﺑﻌﻨﻮﺍﻥ ﺍﻳﻨﮑﻪ‬
‫ﺍﺷﺘﺒﺎﻩ ﳕﻮﺩﻩ ﻭ ﺍﺭﺗﺪﺍﺩ ﺯﻥ ﺩﺭ ﺍﺳﻼﻡ ﻣﻮﺟﺐ ﻗﺘﻞ ﺍﻭ ﻧﻴﺴﺖ ﻭ ﺑﺎﻳﺪ ﺍﻭ ﺭﺍ ﺑﻌﻘﻞ ﺁﻭﺭﺩ ﻭ ﺗﻌﻠﻴﻤﺶ‬
‫ﺩﺍﺩ ﻭ ﮔﻨﺎﻩ ﻭ ﺧﻄﺎﻳﺶ ﺭﺍ ﺑﻪ ﺍﻭ ﻓﻬﻤﺎﻧﺪ ﻭ ﺑﻪ ﺍﺳﻼﻣﺶ ﺑﺮﮔﺮﺩﺍﻧﻴﺪ‪...‬ﻭ ﻫﺮﮔﺎﻩ ﺩﺭ ﺧﻄﺎﻯ ﺧﻮﺩ‬
‫ﺍﺻﺮﺍﺭ ﻭﺭﺯﻳﺪ‪...‬ﺁﻥ ﻭﻗﺖ ﺍﺳﺖ‪...‬ﮐﻪ ﻣﺴﺘﻮﺟﺐ ﻗﺘﻞ ﻣﻰﺷﻮﺩ" ﺍﺯ ﮔﻔﺘﺎﺭ ﺧﻮﺩ ﺗﻮﺑﻪ ﳕﺎﻳﺪ ﻭ‬
‫ﺑﺎﺻﻄﻼﺡ ﺑﻪ ﺍﺳﻼﻡ ﺭﺍﺟﻊ ﺷﻮﺩ‪ .‬ﺳﭙﺲ ﻧﻴﮑﻼ ﺑﺘﻔﺼﻴﻞ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺗﻮﻓﻴﻖ ﻳﺎﻓﺖ ﻭ‬
‫ﺑﮑﻤﮏ ﻗﺪ‪‬ﻭﺱ ﺍﺳﺘﻘﻼﻝ ﺁﺋﲔ ﺑﺎﰉ ﺍﻋﻼﻥ ﮔﺸﺖ ﻭ ﻧﻴﺎﺯﻯ ﺑﺘﻮﺑﻪ ﻃﺎﻫﺮﻩ ﻧﺒﻮﺩ‪ .‬ﻧﻴﮑﻼ ﻣﻰﻧﻮﻳﺴﺪ‬
‫ﮐﻪ ﻗﺪ‪‬ﻭﺱ ﺑﺎﺑﻴﺎﻥ ﻧﺎﺭﺍﺿﻰ ﺍﺯ ﮔﻔﺘﺎﺭ ﻃﺎﻫﺮﻩ ﻭ ﮐﺸﻒ ﺣﺠﺎﺏ ﺍﻭ ﺭﺍ ﻏﲑﻣﺴﺘﻘﻴﻢ ﺗﺮﻏﻴﺐ ﳕﻮﺩ ﺗﺎ‬
‫ﻣﻮﺍﻓﻘﺖ ﳕﺎﻳﻨﺪ ﻭﻯ ﺑﺎ ﻃﺎﻫﺮﻩ ﲟﺒﺎﺣﺜﻪ ﻭ ﻣﻨﺎﻇﺮﻩ ﭘﺮﺩﺍﺯﺩ‪ .‬ﺯﻳﺮﺍ ﻗﺪ‪‬ﻭﺱ ﭼﻨﲔ ﻭﺍﳕﻮﺩ ﻣﻰﮐﺮﺩ ﮐﻪ ﺑﺎ‬
‫ﺍﻓﻌﺎﻝ ﻭ ﻋﻘﺎﻳﺪ ﻃﺎﻫﺮﻩ ﻣﺒﲎ ﺑﺮ ﻧﺴﺦ ﺷﺮﻳﻌﺖ ﺍﺳﻼﻡ ﻣﻮﺍﻓﻘﺖ ﻧﺪﺍﺭﺩ ﻭ ﻣﻄﻤﺌﻦ ﺍﺳﺖ ﮐﻪ ﺍﻭ ﺭﺍ‬
‫ﺩﺭ ﺍﺳﺘﺪﻻﻝ ﳏﮑﻮﻡ ﻣﻰﳕﺎﻳﺪ‪ .‬ﺳﺮﺍﳒﺎﻡ ﻧﻴﮑﻼ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﺣﻀﻮﺭ ﺍﺻﺤﺎﺏ ﺑﺎ‬
‫ﻗﺪ‪‬ﻭﺱ ﲟﻨﺎﻇﺮﻩ ﭘﺮﺩﺍﺧﺖ ﻭ ﺩﺭ ﺧﺎﲤﻪ ﳎﻠﺲ ﻗﺪ‪‬ﻭﺱ ﻣﻐﻠﻮﺑﺎﻧﻪ ﺑﻠﻨﺪ ﺷﺪ ﻭ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﺍﻋﻼﻥ‬
‫ﮐﺮﺩ ﺁﻧﭽﻪ ﻃﺎﻫﺮﻩ ﻣﻰﮔﻮﻳﺪ ﺣ ‪‬ﻖ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ ﮐﺮﺩﻩ ﺩﺭﺳﺖ ﻭ ﲜﺎ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺍﺻﺤﺎﺏ ﭼﻨﺪ‬
‫ﺭﻭﺯﻯ ﺑﻪ ﺟﺸﻦ ﻭ ﺷﺎﺩﻯ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺑﻪ ﻳﮑﺪﻳﮕﺮ ﺗﱪﻳﮏ ﮔﻔﺘﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺍﺟﺘﻤﺎﻉ ﺑﺪﺷﺖ‬
‫ﭘﺎﻳﺎﻥ ﻳﺎﻓﺖ)‪ .(٣٣‬ﺁﻧﭽﻪ ﻧﻴﮑﻼ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﻧﻮﺷﺘﻪ ﻇﺎﻫﺮﹰﺍ ﻣﺄﺧﻮﺫ ﺍﺯ ﻧﻈﺮﻳ‪‬ﺎﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ‬
‫ﺟﻨﺎﺏ ﻣﲑﺯﺍﺣﺴﻦ ﺍﺩﻳﺐﺍﻟﻌﻠﻤﺎﺀ ﻃﺎﻟﻘﺎﱏ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﻧﻴﮑﻼ ﺩﺭ ﮐﺘﺎﺏ ﺧﻮﺩ ﺳﻴ‪‬ﺪﻋﻠﯽﳏﻤ‪‬ﺪ ﺑﺎﺏ‬
‫)ﺻﻔﺤﻪ ‪ ٤٣‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ( ﺗﺼﺮﻳﺢ ﻣﻰﳕﺎﻳﺪ ﮐﻪ ﺍﺯ ﲨﻠﻪ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺷﻔﺎﻫﻰ ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﺩﺭ‬
‫ﺗﺄﻟﻴﻒ ﮐﺘﺎﺑﺶ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﺩﺭ ﺭﺳﺎﻟﻪﺍﻯ ﮐﻪ ﲞﻮﺍﻫﺶ ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ‬
‫ﺷﺮﺡ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﻮﺷﺘﻪﺍﺳﺖ ﺍﺯ ﲨﻠﻪ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺍﺯ ﺑﻌﻀﻰ ﺛﻘﺎﺕ ﺷﻨﻴﺪﻩ ﺷﺪ ﮐﻪ ﺩﺭ‬
‫ﺁﻥ ﺳﻔﺮﻯ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎ ﲨﺎﻝ ﻗﺪﻡ ﺣﺮﮐﺖ ﮐﺮﺩﻧﺪ ﻭﺍﺭﺩ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺷﺪﻧﺪ ﺩﺭ ﻭﻗﱴ ﺑﻮﺩ‬
‫ﮐﻪ ﺣﮑﻢ ﺷﺪﻩﺑﻮﺩ ﻫﺮﻳﮏ ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺧﻮﺩ ﺭﺍ ﺑﻄﺮﻑ ﺧﺮﺍﺳﺎﻥ ﺑﮑﺸﺎﻧﻨﺪ ﻭ ﲝﻀﺮﺕ‬
‫ﺑﺎﺏﺍﻟﺒﺎﺏ ﺍﻭ‪‬ﻝ ﻣﻦ ﺁﻣﻦ ﺑﺮﺳﺎﻧﻨﺪ‪ .‬ﺣﻀﺮﺕ ﻗﺪ‪‬ﻭﺱ ﺍﺯ ﻣﺸﻬﺪ ﺑﻄﺮﻑ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺣﺮﮐﺖ‬
‫ﮐﺮﺩﻩﺑﻮﺩﻧﺪ ﭘﺲ ﲨﺎﻝ ﻗﺪﻡ ﻭ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺑﺎ ﲨﻌﻰ ﺩﻳﮕﺮ ﻧﻴﺰ ﺣﺮﮐﺖ ﮐﺮﺩﻧﺪ ﻭ ﺩﺭ ﺑﺪﺷﺖ‬
‫ﺑﺎ ﺣﻀﺮﺕ ﻗﺪ‪‬ﻭﺱ ﻭ ﺍﺻﺤﺎﺏ ﺗﻼﻗﻰ ﮐﺮﺩﻧﺪ‪ .‬ﻫﺮ ﺭﻭﺯ ﻭ ﺷﺐ ﺩﺭ ﺗﺮﻗﹼﻰ ﺍﻓﻬﺎﻡ ﻭ ﻋﺮﻓﺎﻥ ﺍﺣﺒ‪‬ﺎﺀ‬
‫ﻣﻰﮐﻮﺷﻴﺪﻧﺪ ﻭ ﲟﻮﺍﻋﻆ ﺣﺴﻨﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﻃﺮﻳﻖ ﻫﺪﺍﻳﺖ ﺛﺎﺑﺖﻗﺪﻡ ﻣﻰﳕﻮﺩﻧﺪ‪ .‬ﳘﭽﻨﲔ ﺩﺭ ﺁﻥ‬
‫ﺍﻳ‪‬ﺎﻡ ﺣﮑﻢ ﲡﺪﻳﺪ ﺍﺣﮑﺎﻡ ﺭﺳﻴﺪﻩﺑﻮﺩ‪ .‬ﭼﻮﻥ ﲨﻴﻊ ﻣﺮﺩﻣﺎﱏ ﺑﻮﺩﻧﺪ ﺩﺭ ﺣﻔﻆ ﻗﻮﺍﻧﲔ ﺷﺮﻋﻴ‪‬ﻪ ﻬﻧﺎﻳﺖ‬
‫ﻣﺮﺍﻗﺒﺖ ﺭﺍ ﺩﺍﺷﺘﻨﺪ ﻭ ‪‬ﻴﭻ ﻭﺟﻪ ﲣﻄﹼﻰ ﳕﻰﮐﺮﺩﻧﺪ ﳍﺬﺍ ﮐﻤﺎﻝ ﺍﺷﮑﺎﻝ ﺭﺍ ﺩﺍﺷﺖ ﮐﻪ ﭼﻨﲔ ﻗﻮﻣﻰ‬
‫ﺗﻐﻴﲑ ﺍﺣﮑﺎﻡ ﺑﺪﻫﻨﺪ ﻭ ﭼﻴﺰﻯ ﺭﺍ ﮐﻪ ﺳﺎﳍﺎ ﺣﻼﻝ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﺣﺮﺍﻡ ﺑﺪﺍﻧﻨﺪ ﻭ ﺑﺎﻟﻌﮑﺲ ﻭ ﭼﻨﺎﻥ‬
‫ﺗﺼ‪‬ﻮﺭ ﻣﻰﺷﺪ ﮐﻪ ﺍﮔﺮ ﺍﺑﺮﺍﺯﻯ ﺑﺸﻮﺩ ﳝﮑﻦ ﺍﻏﻠﺐ ﻣﺘﺰﻟﺰﻝ ﺑﺸﻮﻧﺪ‪ .‬ﭘﺲ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎ ﺟﻨﺎﺏ‬
‫ﻗﺪ‪‬ﻭﺱ ﻭ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺍﻇﻬﺎﺭ ﮐﺮﺩ ﮐﻪ ﺍﺟﺮﺍﻯ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﺳﺖ ﻣﻦ ﺁﺳﺎﻥ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ‬
‫ﺷﺮﻉ ﺍﺳﻼﻡ ﻫﺮﮔﺎﻩ ﺯﱏ ﮐﻠﻤﻪ ﮐﻔﺮﻯ ﺑﮕﻮﻳﺪ ﻭ ﺑﻌﺪ ﺗﻮﺑﻪ ﳕﺎﻳﺪ ﺗﻮﺑﻪﺍﺵ ﻗﺒﻮﻝ ﻣﻰﺷﻮﺩ‪ .‬ﲞﻼﻑ‬
‫ﻣﺮﺩ ﮐﻪ ﺗﻮﺑﻪﺍﺵ ﻗﺒﻮﻝ ﳔﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻦ ﺁﺷﮑﺎﺭ ﺍﻳﻦ ﺣﮑﻢ ﺭﺍ ﺍﻇﻬﺎﺭ ﺧﻮﺍﻫﻢ ﮐﺮﺩ‬
‫ﻫﺮﮔﺎﻩ ﺍﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﻭ ﺍﻋﺘﺮﺍﺽ ﺷﺪ ﻭ ﻧﺘﻮﺍﻧﺴﺘﻴﻢ ‪‬ﻴﭻﻗﺴﻢ ﺭﻓﻊ ﳕﺎﺋﻴﻢ ﺁﻥ ﻭﻗﺖ ﻣﻦ ﺗﻮﺑﻪ‬
‫ﻣﻰﮐﻨﻢ ﺍﺯ ﮔﻔﺘﻪ ﺧﻮﺩ ﺑﺎﺯ ﲝﺎﻟﺖ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﳑﺎﺷﺎﺕ ﻣﻰﮐﻨﻴﻢ ﺗﺎ ﺍﺳﺘﻌﺪﺍﺩ ﻧﻔﻮﺱ ﺯﻳﺎﺩﺗﺮ ﺷﻮﺩ‪ .‬ﭘﺲ ﺩﺭ‬
‫ﻭﻗﱴ ﮐﻪ ﺍﺻﺤﺎﺏ ﺩﺭ ﭘﺎﻯ ﻣﻮﻋﻈﻪ ﻭ ﺗﻌﻠﻴﻤﺎﺕ ﺍﻭ ﺣﺎﺿﺮ ﻭ ﳎﺘﻤﻊ ﺑﻮﺩﻧﺪ ﮔﻔﺖ ﳘﻪ ﺑﺪﺍﻧﻴﺪ ﮐﻪ‬
‫ﺷﺮﻳﻌﺖ ﺳﺎﺑﻘﻪ ﻣﻨﺴﻮﺥ ﺷﺪﻩ ﻭ ﺑﺸﺮﻳﻌﺖ ﺟﺪﻳﺪﻩ ﮐ ﹼﻞ ﺑﺎﻳﺪ ﻋﺎﻣﻞ ﺷﻮﱘ‪ .‬ﺑﻴﮏ ﺩﻓﻌﻪ ﺩﺭ ﺑﲔ‬
‫ﺍﺻﺤﺎﺏ ﺍﺧﺘﻼﻑ ﭘﺪﻳﺪ ﺁﻣﺪ‪ .‬ﺑﻌﻀﻰ ﻓﻮﺭﹰﺍ ﺗﺼﺪﻳﻖ ﳕﻮﺩﻧﺪ ﻭ ﺑﺮﺧﻰ ﺩﻳﮕﺮ ﮔﻔﺘﻨﺪ ﻣﺎ ﺍﺑﺪﹰﺍ ﺍﺯ‬
‫ﺷﺮﻳﻌﺖ ﺭﺳﻮﻝﺍﷲ ﺩﺳﺖ ﺑﺮ ﳔﻮﺍﻫﻴﻢ ﺩﺍﺷﺖ‪ .‬ﲞﺪﻣﺖ ﺣﻀﺮﺕ ﻗﺪ‪‬ﻭﺱ ﺷﮑﺎﻳﺖ ﺑﺮﺩﻧﺪ ﺍﻳﺸﺎﻥ‬
‫ﻣﺮﺩﻡ ﺭﺍ ﺗﺴﮑﲔ ﻣﻰﺩﺍﺩﻧﺪ ﮐﻪ ﮔﻤﺎﻥ ﻧﺪﺍﺭﱘ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﺍﻋﺘﻘﺎﺩﻯ ﺩﺍﺷﺘﻪﺑﺎﺷﻨﺪ ﻭ ﺍﮔﺮ‬
‫ﻫﻢ ﮔﻔﺘﻪﺑﺎﺷﺪ ﺍﻟﺒﺘ‪‬ﻪ ﺍﻳﺸﺎﻥ ﮐﺴﻰ ﻧﻴﺴﺘﻨﺪ ﮐﻪ ﺳﺨﲎ ﰉﺩﻟﻴﻞ ﻭ ﻣﺄﺧﺬ ﺑﮕﻮﻳﻨﺪ‪ .‬ﺑﺎﻳﺪ ﺩﺭ ﺻﺪﺩ‬
‫ﮐﺸﻒ ﻭﺍﻗﻊ ﺑﺎﺷﻴﻢ‪ .‬ﺑﺎﳉﻤﻠﻪ ﺩﺭ ﺑﲔ ﺍﺻﺤﺎﺏ ﻣﺬﺍﮐﺮﺍﺕ ﺑﺴﻴﺎﺭ ﺷﺪﻳﺪ ﺷﺪ ﺗﺎ ﺁﻧﮑﻪ ﻋﺎﻗﺒﺖ ﻗﺮﺍﺭ‬
‫ﺷﺪ ﮐﻪ ﳎﻠﺴﻰ ﺗﺸﮑﻴﻞ ﺷﻮﺩ ﺑﺎ ﺣﻀﻮﺭ ﺭﺅﺳﺎﺀ‪ .‬ﺣﻀﺮﺕ ﻗﺪ‪‬ﻭﺱ ﺑﺎ ﺣﻀﺮﺕ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺩﺭ ﺁﻥ‬
‫ﻣﺴﺄﻟﻪ ﺻﺤﺒﺖ ﺩﺍﺷﺘﻨﺪ ﻫﺮﮔﺎﻩ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺍﺯ ﻋﻬﺪﻩ ﺩﻟﻴﻞ ﺑﺮﺁﻣﺪﻩ ﻓﺒﻬﺎ ﻭﺍ ﹼﻻ ﺗﻮﺑﻪ ﳕﺎﻳﺪ ﺍﺯ ﮔﻔﺘﻪ‬
‫ﺧﻮﺩ‪ .‬ﭘﺲ ﺑﺎ ﺣﻀﻮﺭ ﲨﻊ ﻣﺒﺎﺣﺜﻪ ﺑﺴﻴﺎﺭ ﳕﻮﺩﻧﺪ ﻭ ﳘﻪ ﮔﻮﺵ ﻣﻰﺩﺍﺩﻧﺪ ﺗﺎ ﺁﺧﺮﺍﻻﻣﺮ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‬
‫ﺑﺪﻻﺋﻞ ﺳﺎﻃﻌﻪ ﻭ ﺑﺮﺍﻫﲔ ﻗﺎﻃﻌﻪ ﺛﺎﺑﺖ ﳕﻮﺩﻧﺪ ﮐﻪ ﺍﻳﻦ ﺷﺮﻉ ﻧﺎﺳﺦ ﺷﺮﺍﻳﻊ ﻗﺒﻞ ﺍﺳﺖ ﻭ ﺍﻳﻦ‬
‫ﺷﺮﻋﻰ ﺍﺳﺖ ﺟﺪﻳﺪ ﻭ ﺍﻣﺮﻯ ﺑﺪﻳﻊ‪ .‬ﭘﺲ ﮐ ﹼﻞ ﺗﺼﺪﻳﻖ ﳕﻮﺩﻧﺪ ﻭ ﺍﻋﺘﺮﺍﻑ ﮐﺮﺩﻧﺪ ﺑﺮ ﺣﺴﻦ ﺭﺃﻯ ﻭ‬
‫ﺍﺻﺎﺑﺖ ﺧﻮﺍﻃﺮ ﻭ ﺍﺣﺎﻃﻪ ﻋﻠﻤﻴ‪‬ﻪ ﺍﻳﺸﺎﻥ ﻭ ﲨﻴﻊ ﺑﮑﻤﺎﻝ ﺷﻮﻕ ﻭ ﳏﺒ‪‬ﺖ ﻭ ﻣﻬﺮ ﻭ ﺩﻭﺳﱴ ﺑﺎ‬
‫ﻳﮑﺪﻳﮕﺮ ﭘﻴﻮﺳﺘﻪ ﻭ ﺍﺧﻮﺍﻥ ﻋﻠﯽ ﺳﺮﺭ ﻣﺘﻘﺎﺑﻠﲔ ﺑﺎ ﻫﻢ ﻧﺸﺴﺘﻨﺪ ﻭ ﺑﺎﻧﻘﻄﺎﻉ ﺍﺯ ﻣﺎﺳﻮﻯﺍﷲ ﻭ‬
‫ﺍﻃﺎﻋﺖ ﻭ ﺍﻧﻘﻴﺎﺩ ﺑﻪ ﺍﻭﺍﻣﺮﺍﷲ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺗﺮﻏﻴﺐ ﻭ ﲢﺮﻳﺺ ﻣﻰﳕﻮﺩﻧﺪ ﻭ ﻫﺮﻳﮏ ﺩﺭ ﻣﻘﺎﻡ ﺍﻃﺎﻋﺖ‬
‫ﺍﺯ ﺩﻳﮕﺮﻯ ﺳﺒﻘﺖ ﻣﻰﮔﺮﻓﺖ)‪.(٣٤‬‬
‫ﮔﻮﺑﻴﻨﻮ ﻓﺮﺍﻧﺴﻮﻯ ﺩﺭ ﺗﺎﺭﻳﺦ ﻣﻌﺮﻭﻑ ﺧﻮﺩ ﻣﺬﺍﻫﺐ ﻭ ﻓﻠﺴﻔﻪ ﺩﺭ ﺁﺳﻴﺎﻯ ﻭﺳﻄﻰﺑﺮ‪‬ﺩ ﺳﺨﻨﺎﻥ‬
‫ﻭﺍﻫﻰ ﻟﺴﺎﻥﺍﳌﻠﮏ ﺳﭙﻬﺮ ﻣﺆﻟﹼﻒ ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ )ﻣﻌﺮﻭﻑ ﺑﻪ ﻧﺎﺳﺦﺍﻟﺘ‪‬ﻮﺍﺭﻳﺦ( ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺩﺭ‬
‫ﺧﺼﻮﺹ ﻧﻘﺶ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﭼﻨﲔ ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫ﻟﺴﺎﻥﺍﳌﻠﮏ ﻣﻮ‪‬ﺭﺥ ﻣﺴﻠﻤﺎﻥ ﮐﻪ ﻗﺴﻤﱴ ﺍﺯ ﺷﺮﺡ ﺍﻳﻦ ﻭﻗﺎﻳﻊ ﺭﺍ ﺑﺮﺍﻯ ﻣﻦ ‪‬ﻴ‪‬ﻪ ﮐﺮﺩﻩﺍﺳﺖ ﺭﺍﺟﻊ‬
‫ﺑﻪ ﺗﺸﮑﻴﻞ ﺩﺳﺘﻪﺍﻯ ﮐﻪ ﳘﺮﺍﻩ ﺍﻳﻦ ﺯﻥ ﺑﺎ ﻭﺟﺪ ﻭ ﺷﻮﺭ ﺑﻮﺩ ﺑﻄﻮﺭ ﻣﺰﺍﺡ ﭼﻴﺰﻫﺎﺋﻰ ﺑﻪ ﻣﻦ‬
‫ﻣﻰﮔﻔﺖ ﻭ ﺍﺻﺮﺍﺭﻯ ﺩﺍﺷﺖ ﮐﻪ ﺁﻧﭽﻪ ﻣﻰﮔﻮﻳﺪ ﺩﺭﺳﺖ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺍﻭ ﻣﻌﺘﻘﺪ ﺑﻮﺩ ﮐﻪ ﺁﺋﲔ‬
‫ﺑﺎﺏ ﻭ ﻗﻮﺍﻧﲔ ﻧﺎﺻﻮﺍﺏ ﺍﻭ ﳕﻰﺗﻮﺍﻧﺪ ﮐﺴﻰ ﺭﺍ ﻭﻟﻮ ﻫﺮﮐﻪ ﺑﺎﺷﺪ ﺑﻄﺮﻑ ﺧﻮﺩ ﺟﻠﺐ ﳕﺎﻳﺪ‪.‬‬
‫ﳐﺼﻮﺻﹰﺎ ﻣﻰﺧﻮﺍﺳﺖ ﻫﻮﺍﺧﻮﺍﻫﺎﻥ ﺍﻳﻦ ﺯﻥ ﺭﺍ ﻣﺮﺩﻣﺎﻥ ﻋﻴ‪‬ﺎﺷﻰ ﻗﻠﻤﺪﺍﺩ ﮐﻨﺪ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻣﻰﺩﺍﺩ‬
‫ﮐﻪ ﻓﺪﺍﺋﻴﺎﻥ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﳘﻪ ﻋﺸ‪‬ﺎﻕ ﻭ ﺧﺎﻃﺮﺧﻮﺍﻩ ﺍﻭ ﺑﻮﺩﻩ ﻭ ﮐﺴﺎﱏ ﻧﺒﻮﺩﻧﺪ ﮐﻪ ﺑﻌﻘﺎﻳﺪ ﺍﻭ ﺍﳝﺎﻥ‬
‫ﺩﺍﺷﺘﻪﺑﺎﺷﻨﺪ‪ .‬ﻭﻟﯽ ﻣﻦ ﮔﻤﺎﻥ ﳕﻰﮐﻨﻢ ﮐﻪ ﮐﺴﻰ ﮔﻔﺘﻪﻫﺎﻯ ﺍﻭ ﺭﺍ ﺗﺼﺪﻳﻖ ﻭ ﺗﺄﻳﻴﺪ ﳕﻮﺩﻩﺑﺎﺷﺪ‪ .‬ﭼﻪ‬
‫ﺍﮔﺮ ﺍﻳﻨﻄﻮﺭ ﺑﻮﺩ ﭼﮕﻮﻧﻪ ﺍﻣﮑﺎﻥ ﺩﺍﺷﺖ ﮐﻪ ﲤﺎﻡ ﺍﻳﻦ ﲨﻌﻴ‪‬ﺖ ﺑﻄﻮﺭ ﻳﮕﺎﻧﮕﻰ ﻭ ﺍﺗ‪‬ﺤﺎﺩ ﺩﺭ ﺯﻳﺮ ﻳﮏ‬
‫ﭘﺮﭼﻢ ﲨﻊ ﺷﻮﻧﺪ ﻭ ﻣﺴﻠﹼﻤﹰﺎ ﻧﻔﺎﻕ ﻭ ﺩﻭﺩﺳﺘﮕﻰ ﺩﺭ ﻣﻴﺎﻥ ﺁﻬﻧﺎ ﺭﻭﻯ ﻣﻰﺩﺍﺩ‪ .‬ﺍﻣ‪‬ﺎ ﻫﻴﭽﮕﻮﻧﻪ ﻗﺮﺍﺋﲎ‬
‫ﺩﺭ ﺩﺳﺖ ﻧﻴﺴﺖ ﮐﻪ ﻧﺎﺳﺎﺯﮔﺎﺭﻯ ﻭ ﻧﻔﺎﻗﻰ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺍﺭﺩﻭ ﺑﺮﻭﺯ ﮐﺮﺩﻩﺑﺎﺷﺪ‪...‬ﺧﻼﺻﻪ ﺍﻳﻨﮑﻪ‬
‫ﺍﻳﻦ ﺩﺳﺘﻪﻫﺎ ﺩﺭ ﺩﻫﮑﺪﻩ ﺑﺪﺷﺖ ﲨﻊ ﺷﺪﻧﺪ‪ .‬ﻗﺴﻤﱴ ﺩﺭ ﺧﺎﻧﻪﻫﺎﻯ ﺩﻫﻘﺎﻧﺎﻥ ﻣﻨﺰﻝ ﮐﺮﺩﻧﺪ ﻭ‬
‫ﻼ ﺍﺯ ﺍﻳﺎﻟﺖ ﺧﺮﺍﺳﺎﻥ ﺧﺎﺭﺝ ﻧﺸﺪﻩﺑﻮﺩﻧﺪ ﺯﻳﺮﺍ ﮐﻪ ﺍﺯ‬
‫ﻗﺴﻤﱴ ﺩﺭ ﺑﺎﻏﻬﺎ ﻣﺎﻧﺪﻧﺪ ﻭ ﻫﻨﻮﺯ ﻫﻢ ﮐﺎﻣ ﹰ‬
‫ﺑﺴﻄﺎﻡ ﮐﻪ ﺳﺮﺣ ‪‬ﺪ ﺍﻳﺎﻟﺖ ﺧﺮﺍﺳﺎﻥ ﺍﺳﺖ ﻓﻘﻂ ﻳﮏ ﻓﺮﺳﺦ ﻭ ﻧﻴﻢ ﻓﺎﺻﻠﻪ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺮﺣﺎﻝ‬
‫ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻗﺒﻞ ﺍﺯ ﻫﺮﮐﺎﺭ ﻻﺯﻡ ﺩﺍﻧﺴﺖ ﮐﻪ ﳘﹼﺖ ﻭ ﺣﺮﺍﺭﺕ ﲤﺎﻡ ﻣﺆﻣﻨﲔ ﺭﺍ ﮐﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﲨﻊ‬
‫ﺷﺪﻩﺍﻧﺪ ﺑﺎ ﻧﻄﻖ ﻭ ﺧﻄﺎﺑﻪﻫﺎﻯ ﺧﻮﺩ ﲢﺮﻳﮏ ﻭ ‪‬ﻴﻴﺞ ﳕﺎﻳﺪ‪...‬ﻣﺴﺘﻤﻌﲔ ﺑﺎ ﺣﺮﺍﺭﺕ ﻭ ﺷﻮﺭ ﻭ‬
‫ﻭﺟﺪ ﻭ ﺳﺮﻭﺭ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﻣﻮﺍﻋﻆ ﻭ ﺳﺨﻨﺮﺍﱏ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺩﻗﻴﻘﻪﴰﺎﺭﻯ ﻣﻰﮐﺮﺩﻧﺪ ﻭ ﺧﻮﺩ ﺭﺍ‬
‫ﺑﺮﺍﻯ ﻫﺮﻧﻮﻉ ﺍﺧﻼﺹ ﻭ ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﺟﺎﻧﺒﺎﺯﻯ ﺁﻣﺎﺩﻩ ﳕﻮﺩﻩﺑﻮﺩﻧﺪ‪ .‬ﺧﻼﺻﻪ ﺍﻳﻦ ﺯﻥ ﺟﻮﺍﻥ‬
‫ﺷﺮﻭﻉ ﺑﻪ ﺳﺨﻨﺮﺍﱏ ﮐﺮﺩ ﻭ ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ ﻣﺴﺘﻤﻌﲔ ﺭﺍ ﻣﺘﻮ ‪‬ﺟﻪ ﺣﻘﻴﻘﺖ ﺑﺰﺭﮔﻰ ﳕﺎﻳﺪ ﺑﻪ ﻣﻘﺪ‪‬ﻣﻪﺍﻯ‬
‫ﭘﺮﺩﺍﺧﺖ ﻭ ﭘﺲ ﺍﺯ ﻣﻘﺪ‪‬ﻣﻪ ﮔﻔﺖ‪ :‬ﻣﻮﻗﻊ ﺁﻥ ﺭﺳﻴﺪﻩ ﮐﻪ ﺁﺋﲔ ﺑﺎﺏ ﲤﺎﻡ ﺳﻄﺢ ﮐﺮﻩ ﺯﻣﲔ ﺭﺍ ﻓﺮﺍ‬
‫ﮔﲑﺩ ﻭ ﻋﺒﺎﺩﺍﺕ ﻭ ﻃﺮﺯ ﭘﺮﺳﺘﺶ ﺧﺪﺍﻯ ﻳﮕﺎﻧﻪ ﺑﺎﻳﺪ ﺑﺮ ﻃﺒﻖ ﺍﺻﻮﻝ ﺁﺋﲔ ﺟﺪﻳﺪ ﺑﺎﺷﺪ ﻭ ﺑﺎ ﻳﮏ‬
‫ﺭﻭﺡ ﰉﺁﻻﻳﺶ ﻭ ﻃﺮﺡ ﭘﺴﻨﺪﻳﺪﻩ ﻧﻮﻳﻦ ﺻﻮﺭﺕ ﮔﲑﺩ‪ .‬ﺑﺎﻳﺪ ﺑﺪﺍﻧﻴﺪ ﮐﻪ ﺭﻭﺷﻨﺎﺋﻰ ﺗﺎﺯﻩﺍﻯ‬
‫ﭘﺮﺗﻮﺍﻓﺸﺎﻥ ﮔﺮﺩﻳﺪﻩ ﻭ ﻗﻮﺍﻧﲔ ﺟﺪﻳﺪﻯ ﺍﳚﺎﺩ ﺷﺪﻩ ﻭ ﮐﺘﺎﺏ ﺗﺎﺯﻩﺍﻯ ﻗﺎﺋﻢﻣﻘﺎﻡ ﮐﺘﺎﺏ ﮐﻬﻨﻪ ﻗﺪﳝﻰ‬
‫ﮔﺮﺩﻳﺪﻩﺍﺳﺖ ﻭ ﻣﺴ‪‬ﻠﻤﹰﺎ ﭼﻨﲔ ﺍﻣﺮ ﻋﻈﻴﻤﻰ ﺻﻮﺭﺕ ﲢﻘﹼﻖ ﳔﻮﺍﻫﺪ ﭘﺬﻳﺮﻓﺖ ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﻧﺴﻞ‬
‫ﺣﺎﺿﺮ ﮐﻪ ﻣﺄﻣﻮﺭ ﺗﺮﻭﻳﺞ ﺁﻥ ﺍﺳﺖ ﲢﻤ‪‬ﻞ ﺯﲪﺎﺕ ﻭ ﻣﺸﻘﺘ‪‬ﻬﺎﻯ ﻃﺎﻗﺖﻓﺮﺳﺎ ﻭ ﻏﲑﻗﺎﺑﻞ ﺗﺼ‪‬ﻮﺭﻯ‬
‫ﺭﺍ ﺑﻨﻤﺎﻳﺪ ﻭ ﻗﺮﺑﺎﻧﻴﻬﺎﻯ ﺯﻳﺎﺩﻯ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺑﺪﻫﺪ‪ .‬ﺣﺘ‪‬ﻰ ﺯﻧﺎﻥ ﻫﻢ ﺑﺎﻳﺪ ﺩﺭ ﳎﺎﻫﺪﺍﺕ ﺷﻮﻫﺮﺍﻥ ﻭ‬
‫ﺑﺮﺍﺩﺭﺍﻥ ﺧﻮﺩ ﺷﺮﻳﮏ ﻭ ﺳﻬﻴﻢ ﺷﻮﻧﺪ ﻭ ﲢﻤ‪‬ﻞ ﳐﺎﻃﺮﺍﺕ ﻭ ﻣﺸﻘﹼﺎﺕ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ‪ .‬ﮔﺬﺷﺖ ﺁﻥ‬
‫ﺩﻭﺭﻩ ﮐﻪ ﺯﻧﺎﻥ ﺑﺎﺟﺒﺎﺭ ﺑﺎﻳﺪ ﺩﺭ ﺍﻧﺪﺭﻭﻬﻧﺎﻯ ﳏﺼﻮﺭ ﻭ ﳏﺒﻮﺱ ﺑﺎﺷﻨﺪ ﻭ ﻣﺎﻧﻨﺪ ﺯﻧﺪﺍﻧﻴﺎﻥ ﻋﻤﺮ ﺧﻮﺩ‬
‫ﺭﺍ ﺑﭙﺎﻳﺎﻥ ﺭﺳﺎﻧﻨﺪ ﻭ ﺑﺎ ﺩﺳﺘﺮﻧﺞ ﻣﺮﺩﺍﻥ ﺍﺭﺗﺰﺍﻕ ﳕﺎﻳﻨﺪ‪ .‬ﺍﮐﻨﻮﻥ ﺑﺎﻳﺪ ﺁﻥ ﻗﻮﺍﻋﺪ ﻭ ﺭﺳﻮﻡ ﻭ‬
‫ﳏﺠﻮﺑﻴ‪‬ﺖ ﺭﺍ ﺑﺪﻭﺭ ﺍﻧﺪﺍﺯﻧﺪ ﻭ ﺑﺎﳒﺎﻡ ﻭﻇﺎﺋﻒ ﺍﻧﺴﺎﻧﻴ‪‬ﺖ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ .‬ﺿﻌﻒ ﻭ ﻧﺎﺗﻮﺍﱏ ﮐﻪ ﺍﺯ ﻫﻨﮕﺎﻡ‬
‫ﺗﻮﻟﹼﺪ ﺑﻪ ﺁﻬﻧﺎ ﻧﺴﺒﺖ ﻣﻰﺩﻫﻨﺪ ﻭ ﳐﺼﻮﺻﹰﺎ ﺗﺮﺱ ﻭ ﺑﻴﻤﻰ ﮐﻪ ﺩﺭ ﺭﻭﺡ ﺁﻬﻧﺎ ﲟﺮﻭﺭ ﺯﻣﺎﻥ ﺟﺎﻳﮕﺰﻳﻦ‬
‫ﻭ ﻃﺒﻴﻌﻰ ﺷﺪﻩ ﺑﺎﻳﺪ ﺑﮑﻠﹼﻰ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﳕﺎﻳﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﲤﺎﻡ ﻣﻌﲎ ﺍﻧﺴﺎﻥ ﺗﺼ‪‬ﻮﺭ ﮐﻨﻨﺪ ﻭ‬
‫ﺩﻭﺵ ﺑﺪﻭﺵ ﻣﺮﺩﺍﻥ ﻣﺮﺍﺣﻞ ﺯﻧﺪﮔﺎﱏ ﺭﺍ ﺑﭙﻴﻤﺎﻳﻨﺪ ﻭ ﺩﺭ ﮐﺎﺭﻫﺎ ﺑﻪ ﺁﻬﻧﺎ ﻣﺴﺎﻋﺪﺕ ﳕﺎﻳﻨﺪ‪...‬ﻣﻦ ﺩﺭ‬
‫ﺍﻳﻨﺠﺎ ﳕﻰﺧﻮﺍﻫﻢ ﲜﺰﺋﻴ‪‬ﺎﺕ ﻭ ﺗﻔﺎﺻﻴﻞ ﻧﻄﻖ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺑﭙﺮﺩﺍﺯﻡ ﺑﻠﮑﻪ ﻣﻰﺧﻮﺍﻫﻢ ﻣﻔﻬﻮﻡ ﺁﻥ ﺭﺍ‬
‫ﺧﺎﻃﺮﻧﺸﺎﻥ ﺳﺎﺧﺘﻪ ﻭ ﺑﺮﺳﺎﱎ ﮐﻪ ﻧﻄﻖ ﺍﻭ ﺩﺭ ﮐﻤﺎﻝ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺑﻮﺩ‪ ...‬ﺑﺎ ﺍﻳﻨﮑﻪ ﻣﺮﺍﺗﺐ‬
‫ﻓﻀﻞ ﻭ ﺩﺍﻧﺶ ﻭ ﻣﻌﻠﻮﻣﺎﺕ ﺍﻳﻦ ﺯﻥ ﺍﻇﻬﺮ ﻣﻦ ﺍﻟﺸ‪‬ﻤﺲ ﺑﻮﺩ ﳘﻴﺸﻪ ﺳﺎﺩﻩ ﻭ ﰉﭘﲑﺍﻳﻪ ﺣﺮﻑ‬
‫ﻣﻰﺯﺩ‪ .‬ﻭﻟﯽ ﺩﺭ ﻋﲔ ﺣﺎﻝ ﺑﺎﻧﺪﺍﺯﻩﺍﻯ ﺟﺎﻟﺐ ﺗﻮﺟ‪‬ﻪ ﻭ ﻣﺆﺛﹼﺮ ﺑﻮﺩ ﮐﻪ ﺍﻋﻤﺎﻕ ﺭﻭﺡ ﻣﺴﺘﻤﻌﲔ ﺭﺍ‬
‫ﺗﮑﺎﻥ ﻣﻰﺩﺍﺩ ﻭ ﻏﺎﻟﺒﹰﺎ ﺍﺯ ﺷﺪ‪‬ﺕ ﺗﺄﺛﹼﺮ ﺍﺷﮏ ﺍﺯ ﭼﺸﻢﻫﺎ ﻣﺎﻧﻨﺪ ﺳﻴﻞ ﺟﺎﺭﻯ ﻣﻰﮔﺮﺩﻳﺪ‪)...‬ﺗﺮﲨﻪ‬
‫ﻓﺎﺭﺳﻰ‪ ،‬ﺻﻔﺤﺎﺕ ‪ .(١٥١ _ ٥٤‬ﺍﮔﺮﭼﻪ ﳕﻰﺗﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﮔﻮﺑﻴﻨﻮ ﺑﻴﺎﻧﺎﺕ ﻃﺎﻫﺮﻩ ﺭﺍ ﺁﻥ‬
‫ﭼﻨﺎﻥ ﮐﻪ ﺩﺭ ﺑﺪﺷﺖ ﺍﺩﺍﺀ ﺷﺪﻩ ﻧﻘﻞ ﮐﺮﺩﻩﺍﺳﺖ ﻭﻟﮑﻦ ﻣﺴﻠﹼﻢ ﺍﺳﺖ ﮐﻪ ﺑﻴﺎﻧﺎﺕ ﻣﻨﺴﻮﺏ ﺑﻪ‬
‫ﻃﺎﻫﺮﻩ ﺟﻮﻫﺮ ﺧﻄﺎﺑﺎﺕ ﻭ ﻣﺮﺍﺳﻼﺕ ﻭ ﺍﺻﻮ ﹰﻻ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻭﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﻧﻈﺮ ﻧﻮﺷﺘﻪ ﮔﻮﺑﻴﻨﻮ‬
‫ﻗﺎﺑﻞ ﺗﻘﺪﻳﺮ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﺯ ﻧﻘﻞ ﻧﻈﺮﻳ‪‬ﺎﺕ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﻃﺎﻟﻘﺎﱏ ﻭ ﲞﺸﻬﺎﺋﻰ ﺍﺯ‬
‫ﺗﺎﺭﻳﺦ ﻧﻴﮑﻼ ﻭ ﺗﺎﺭﻳﺦ ﮔﻮﺑﻴﻨﻮ ﲜﺎﺳﺖ ﮐﻪ ﺑﻪ ﺍﻗﻮﺍﻝ ﻣﻮ‪‬ﺭﺧﺎﻥ ﺍﻳﺮﺍﱏ ﻣﻌﺎﺻﺮ ﻃﺎﻫﺮﻩ ﻧﻴﺰ ﺍﺳﺘﻨﺎﺩ‬
‫ﺷﻮﺩ‪ .‬ﻭﻟﮑﻦ ﻧﻮﺷﺘﻪﻫﺎﻯ ﺁﻧﺎﻥ ﺍﺻﻮ ﹰﻻ ﺁﮐﻨﺪﻩ ﺍﺯ ﺍﺗ‪‬ﻬﺎﻣﺎﺕ ﻧﺎﺭﻭﺍﺳﺖ ﻭ ﺑﺎ ﭼﻨﺎﻥ ﻭﻗﺎﺣﺖ‬
‫ﺷﺮﻡﺁﻭﺭﻯ ﺁﻣﻴﺨﺘﻪﺍﺳﺖ ﮐﻪ ﻧﻘﻞ ﺁﻬﻧﺎ ﺧﻼﻑ ﺷﺆﻭﻥ ﺍﺩﺏ ﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﻃ ‪‬ﻰ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﺑﻪ‬
‫ﺑﺮﺧﻰ ﺍﺯ ﺣﻘﺎﻳﻖ ﻣﺴﻠﹼﻤﻪ ﺍﺯ ﲨﻠﻪ ﻏﺎﻳﺖ ﻓﻀﻞ ﻭ ﮐﻤﺎﻝ ﻭ ﻧﻴﺰ ﲨﺎﻝ ﰉﻧﻈﲑ ﻃﺎﻫﺮﻩ ﺍﻋﺘﺮﺍﻑ‬
‫ﻼ ﻧﻘﻞ ﮐﺮﺩﻩﺍﱘ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺗﻨﻬﺎ‬
‫ﮐﺮﺩﻩ ﺍﻧﺪ ﻭ ﻣﺎ ﻧﻈﺮﻳ‪‬ﺎﺕ ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻗﺒ ﹰ‬
‫ﺑﻨﻘﻞ ﻳﮏ ﻓﻘﺮﻩ ﺍﺯ ﻧﻮﺷﺘﻪ ﻣﲑﺯﺍﺗﻘﻰﺧﺎﻥ ﺳﭙﻬﺮ ﮐﺎﺷﺎﱏ ﮐﻪ ﺑﺎﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭﺩ‬
‫ﻣﻰﭘﺮﺩﺍﺯﱘ‪ .‬ﺳﭙﻬﺮ ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ ﻣﻌﺮﻭﻑ ﺑﻪ ﻧﺎﺳﺦﺍﻟﺘ‪‬ﻮﺍﺭﻳﺦ )ﳎﻠﹼﺪ ﺳﻮﻡ( ﺩﺭ ﺧﺼﻮﺹ‬
‫ﻋﺰﳝﺖ ﻃﺎﻫﺮﻩ ﺑﻪ ﺧﺮﺍﺳﺎﻥ ﻭ ﺷﺮﮐﺖ ﺍﻭ ﺩﺭ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫‪ ...‬ﺑﻪ ﺁﻫﻨﮓ ﺧﺮﺍﺳﺎﻥ ﺑﲑﻭﻥ ﺗﺎﺧﺖ‪ .‬ﭼﻮﻥ ﺩﺭ ﻣﻨﺰﻝ ﺑﺪﺷﺖ ﮐﻪ ﻳﮏﻓﺮﺳﻨﮕﻰ ﺑﺴﻄﺎﻡ ﺍﺳﺖ‬
‫ﻣﻘﺎﻡ ﮐﺮﺩ ﺣﺎﺟﻰﳏﻤ‪‬ﺪﻋﻠﯽ ﻫﻢ ﺍﺯ ﺧﺮﺍﺳﺎﻥ ﺑﺮﺳﻴﺪ ﻭ ﺑﺎ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺩﻳﺪﺍﺭ ﮐﺮﺩﻧﺪ ﻭ‬
‫ﭼﻨﺪ ﮐﺮ‪‬ﺕ ﳎﻠﺲ ﺭﺍ ﺍﺯ ﺑﻴﮕﺎﻧﻪ ﭘﺮﺩﺍﺧﺘﻪ ﲟﺸﺎﻭﺭﺕ ﺑﻨﺸﺴﺘﻨﺪ ﻭ ﺩﺭ ﺭﻭﺍﺝ ﺩﻳﻦ ﻣﲑﺯﺍﻋﻠﯽﳏﻤ‪‬ﺪ‬
‫ﺑﺎﺏ ﺭﺃﻯ ﺯﺩﻧﺪ ﻭ ﻋﺎﻗﺒﺖ ﭘﺮﺩﻩ ﺍﺯ ﮐﺎﺭ ﺑﺮﮔﺮﻓﺘﻨﺪ ﻭ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻣﻨﱪﻯ ﺩﺭ ﺍﳒﻤﻦ ﻧﺼﺐ ﮐﺮﺩﻩ‬
‫ﰉﭘﺮﺩﻩ ﺑﺮ ﻣﻨﱪ ﺻﻌﻮﺩ ﮐﺮﺩ ﻭ ﺑﺮﻗﻊ ﺍﺯ ﺭﺥ ﺑﺮﮐﺸﻴﺪ ﻭ ﭼﻬﺮﻩ ﺗﺎﺑﻨﺪﻩ ﺭﺍ ﮐﻪ ﻣﻬﺮ ﺭﺧﺸﻨﺪﻩ ﺑﻮﺩ ﺑﺎ‬
‫ﻣﺮﺩﻣﺎﻥ ﺑﻨﻤﻮﺩ ﻭ ﮔﻔﺖ‪...‬ﺁﻧﮕﺎﻩ ﮐﻪ ﻣﲑﺯﺍﻋﻠﯽﳏﻤ‪‬ﺪ ﺑﺎﺏ ﺍﻗﺎﻟﻴﻢ ﺳﺒﻌﻪ ﺭﺍ ﻓﺮﻭ ﮔﲑﺩ ﻭ ﺍﻳﻦ ﺍﺩﻳﺎﻥ‬
‫ﳐﺘﻠﻔﻪ ﺭﺍ ﻳﮑﻰ ﮐﻨﺪ ﺑﺘﺎﺯﻩ ﺷﺮﻳﻌﱴ ﺧﻮﺍﻫﺪ ﺁﻭﺭﺩ ﻭ ﻗﺮﺁﻥ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺍﻣ‪‬ﺖ ﻭﺩﻳﻌﱴ‬
‫ﺧﻮﺍﻫﺪ ﻬﻧﺎﺩ ﻭ ﻫﺮ ﺗﮑﻠﻴﻒ ﮐﻪ ﺍﺯ ﻧﻮ ﺑﻴﺎﻭﺭﺩ ﺑﺮ ﺧﻠﻖ ﺭﻭﻯ ﺯﻣﲔ ﻭﺍﺟﺐ ﺧﻮﺍﻫﺪ‬
‫ﮔﺸﺖ‪)...‬ﺻﻔﺤﺎﺕ ‪ .(٢٣٨ _ ٣٩‬ﺩﮐﺘﺮ ﻣﻬﺪﳜﺎﻥ ﺯﻋﻴﻢﺍﻟﺪ‪‬ﻭﻟﻪ ﻧﻴﺰ ﺩﺭ ﮐﺘﺎﺏ ﻣﻔﺘﺎﺡ ﺑﺎﺏ‬
‫ﺍﻻﺑﻮﺍﺏ )ﺻﻔﺤﺎﺕ ‪ ١٨٠_٨١‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ( ‪‬ﻤﲔﮔﻮﻧﻪ ﺍﻇﻬﺎﺭﻧﻈﺮ ﮐﺮﺩﻩﺍﺳﺖ‪.‬‬
‫ﺍﻳﻨﮏ ﻭﻗﺖ ﺁﻥ ﺭﺳﻴﺪﻩﺍﺳﺖ ﮐﻪ ﺣﻮﺍﺩﺙ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺑﺎﺳﺘﻨﺎﺩ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﻭ ﺗﺎﺭﻳﺦ‬
‫ﻣﻌﺘﱪ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻭ ﺩﻳﮕﺮ ﺗﻮﺍﺭﻳﺦ ‪‬ﺎﺋﻰ ﮐﺎﻭﻳﺪﻩ ﺷﻮﺩ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺍﺯ ﻗﻮﻝ‬
‫ﻣﻼﹼﺍﲪﺪ ﻋﻼﻗﻪﺑﻨﺪ ﺍﺻﻔﻬﺎﱏ ﻧﻘﻞ ﻣﻰﮐﻨﺪ ﮐﻪ ﺑﮑﺮ‪‬ﺍﺕ ﺍﻇﻬﺎﺭ ﳕﻮﺩﻩ ﮐﻪ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺑﺪﺷﺖ ﭼﻨﺎﻥ‬
‫ﭘﻴﺶﻣﻰﺁﻣﺪ ﮐﻪ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﺳﺠ‪‬ﺎﺩﻩ ﮔﺴﺘﺮﺩﻩ ﻭ ﺩﺭ ﮐﻤﺎﻝ ﺭﻭﺣﺎﻧﻴ‪‬ﺖ ﺑﺎﺩﺍﺀ ﳕﺎﺯ ﻣﺸﻐﻮﻝ ﺑﻮﺩ ﻭ‬
‫ﻃﺎﻫﺮﻩ ﻧﺎﮔﻬﺎﻥ ﻇﺎﻫﺮ ﻣﻰﮔﺸﺖﻭ ﺑﺎ ﻓﺼﺎﺣﺖ ﻭ ﺷﺠﺎﻋﺖ ﻭ ﺍﻗﺘﺪﺍﺭﻯ ﮐﻪ ﺑﻪ ﻭﻯ ﺍﺧﺘﺼﺎﺹ‬
‫ﺩﺍﺷﺖﺑﻪ ﻗﺪ‪‬ﻭﺱ ﺧﻄﺎﺏ ﮐﺮﺩﻩ ﻣﻰﻓﺮﻣﻮﺩﺍﻳﻦ ﺑﺴﺎﻁ ﺭﺍ ﺩﺭ ﻫﻢ ﭘﻴﭻ ﮐﻪ ﺩﻭﺭ ﺍﻭﺭﺍﺩ ﻭ ﺳﺠ‪‬ﺎﺩﻩ‬
‫ﺳﭙﺮﻯ ﺷﺪ ﻭ ﺑﺎﻳﺪ ﲟﻴﺪﺍﻥ ﻋﺸﻖ ﻭ ﻓﺪﺍﺀ ﺁﻣﺎﺩﻩ ﮔﺸﺖ‪ .‬ﻣﻼﹼﺍﲪﺪ ﳘﭽﻨﲔ ﻧﻘﻞ ﮐﺮﺩﻩ ﮐﻪﺩﺭ‬
‫ﲝﺒﻮﺣﻪ ﺍﺧﺘﻼﻓﺎﺕ ﺷﺪﻳﺪﻩ ﻇﺎﻫﺮﻩ ﻫﺮﻭﻗﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩﺑﻪ ﻗﺪ‪‬ﻭﺱ ﺧﻄﺎﰉ ﻣﻰﳕﻮﺩ ﻗﺪ‪‬ﻭﺱ ﺑﺎ‬
‫ﻋﺒﺎﺭﺕ "ﻟﺒﻴ‪‬ﮏ" ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ ﺟﻮﺍﺏ ﻣﻰﻓﺮﻣﻮﺩ‪ .‬ﻣﻼﹼﺍﲪﺪ ﻧﻘﻞ ﳕﻮﺩﻩ ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺑﺪﺷﺖ‬
‫ﮔﺎﻩ"ﮐﹸﻠﻴﺠﻪ ﺗﺮﻣﻪ ﮐﻪ ﲨﺎﻝ ﺍﻗﺪﺱ ﺍ‪‬ﻰﺑﻪ ﻭﻯ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﺮ ﺗﻦ ﺩﺍﺷﺘﻪﺍﺳﺖ )‪.(٣٥‬‬
‫ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﳘﭽﻨﲔ ﺩﺭ ﺧﺼﻮﺹ ﺭﻭﺍﺑﻂ ﻇﺎﻫﺮﻯ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺩﺭ ﺑﺪﺷﺖ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﲨﻌﻴ‪‬ﺖ ﺍﺣﺒﺎﺏ ﻋﺪ‪‬ﻩﺍﻯ ﭘﲑﻭﺍﻥ ﻃﺎﻫﺮﻩ ﻭ ﮐﺜﲑﻯ ﺍﺻﺤﺎﺏ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ‬
‫ﺷﺪﻧﺪ ﻭ ﺩﺭ ﻇﺎﻫﺮ ﻣﻨﺎﻇﺮﻩ ﺑﲔ ﻃﺮﻓﲔ ﲝ ‪‬ﺪ ﺷﺪ‪‬ﺕ ﺭﺳﻴﺪ ﻭﻟﯽ ﭘﺲ ﺍﺯ ﺍﻧﻘﻀﺎﺀ ﺍﻳ‪‬ﺎﻡ ﺑﺎﻟﻔﺖ ﻭ ﺍﻟﺘﻴﺎﻡ‬
‫ﻭ ﺣﺴﻦ ﺧﺘﺎﻡ ﻣﻨﺘﻬﻰ ﻣﻰﮔﺸﺖ)‪ .(٣٦‬ﺑﺸﺮﺣﻰ ﮐﻪ ﻗﺮﻳﺒﹰﺎ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﲝﻘﻴﻘﺖ ﻣﻴﺎﻥ ﻗﺪ‪‬ﻭﺱ ﻭ‬
‫ﻃﺎﻫﺮﻩ ﺍﺧﺘﻼﰱ ﻧﺒﻮﺩ ﻭ ﺑﻨﺎ ﺑﺮ ﻣﺼﺎﱀ ﻭ ﺣﮑﻢ ﳐﺼﻮﺹ ﭼﻨﲔ ﻭﺍﳕﻮﺩ ﻣﻰﮔﺸﺖ‪ .‬ﺁﻧﭽﻪ ﻣﺴﻠﹼﻢ‬
‫ﺍﺳﺖ ﻃﺎﻫﺮﻩ ﺑﮑﺮ‪‬ﺍﺕ ﺩﺭ ﲨﻊ ﺍﺻﺤﺎﺏ ﺍﻳﺮﺍﺩ ﺳﺨﻦ ﮐﺮﺩﻩﺍﺳﺖ)‪ .(٣٧‬ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻭﺝ ﻏﻠﺒﺎﺕ‬
‫ﺫﻭﻕ ﻭ ﺷﻮﻕ ﺑﺸﻬﺎﺩﺕ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻧﺪﺍﻯ ﻋﺮﻓﺎﱏ "ﺍﻧ‪‬ﻰ ﺍﻧﺎﺍﷲ ﺭﺍ ﺩﺭ ﺑﺪﺷﺖ ﺗﺎ ﻋﻨﺎﻥ‬
‫ﺁﲰﺎﻥ" ﺑﻠﻨﺪ ﳕﻮﺩﻩﺍﺳﺖ)‪ .(٣٨‬ﺍﺭﺗﻔﺎﻉ ﺍﻳﻦ ﻧﺪﺍﺀ ﺑﺎﺳﺘﻨﺎﺩ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﻃﻠﻌﺎﺕ ﻣﻘﺪ‪‬ﺳﻪ ‪‬ﺎﺋﻰ‬
‫ﺍﻭﺝ ﳏﻮﻳ‪‬ﺖ ﻭ ﻓﻨﺎﺀ ﰱﺍﷲ ﺍﺳﺖ‪.‬‬
‫ﻫﺮ ﺭﻭﺯ ﺩﺭ ﺑﺪﺷﺖ ﻟﻮﺡ ﻳﺎ ﺍﻟﻮﺍﺣﻰ ﺍﺯ ﻗﻠﻢ ﲨﺎﻝ ﺍ‪‬ﻰ ﻧﺎﺯﻝ ﻭ ﻭﺳﻴﻠﻪ ﻣﲑﺯﺍﺳﻠﻴﻤﺎﻧﻘﻠﯽ ﻧﻮﺭﻯ‬
‫ﻣﻠﻘﹼﺐ ﺑﻪ ﺧﻄﻴﺐﺍﻟﺮ‪‬ﲪﻦ )‪ (٣٩‬ﺩﺭ ﲨﻊ ﻳﺎﺭﺍﻥ ﺯﻳﺎﺭﺕ ﻣﻰﮔﺮﺩﻳﺪ‪ .‬ﺩﺭ ﺁﻥ ﺍﻟﻮﺍﺡ ﮐﻪ ﻏﺎﻟﺐ‬
‫ﺍﺻﺤﺎﺏ ﺗﺼ‪‬ﻮﺭ ﻣﻰﳕﻮﺩﻧﺪ ﺍﺯ ﺳﺎﺣﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﺻﺎﺩﺭ ﮔﺸﺘﻪﺍﺳﺖ ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﻪ ﻫﺮﻳﮏ ﺍﺯ‬
‫ﺍﺻﺤﺎﺏ ﺣﺎﺿﺮ ﺩﺭ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻭ ﺍﺯ ﲨﻠﻪ ﺧﻮﺩ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﻟﻘﱮ ﺟﺪﻳﺪ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻧﺪ‬
‫)‪ .(٤٠‬ﺑﺎﻧﻮ ﺍ ‪‬ﻡ ﺳﻠﻤﻪ ﮐﻪ ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ ﺑﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺷﻬﺮﺕ ﺩﺍﺷﺖ ﻟﻘﺐ "ﻃﺎﻫﺮﻩ" ﻳﺎﻓﺖ ﻭ ﺍﺯ ﺁﻥ‬
‫ﭘﺲ ﺑﺪﻳﻦ ﻧﺎﻡ ﺧﻮﺍﻧﺪﻩﺷﺪ)‪ .(٤١‬ﺟﻨﺎﺏ ﺣﺎﺝﻣﻼﹼﳏﻤ‪‬ﺪﻋﻠﯽ ﺑﺎﺭﻓﺮﻭﺷﻰ ﺍﺯ ﺁﻥ ﭘﺲ ﺑﻪ "ﻗﺪ‪‬ﻭﺱ" ﻭ‬
‫ﺧﻮﺩ ﻫﻴﮑﻞ ﻣﺒﺎﺭﮎ ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﻪ"‪‬ﺎﺀ" ﻣﻠﻘﹼﺐ ﮔﺸﺘﻨﺪ )‪ .(٤٢‬ﺗﻮﺍﻗﻴﻊ ﻧﺎﺯﻟﻪ ﺍﺯ ﺳﻮﻯ ﺣﻀﺮﺕ‬
‫ﺑﺎﺏ ﺧﻄﺎﺏ ﺑﻪﺁﻥ ﻧﻔﻮﺱ ﻣﺒﺎﺭﮐﻪ ﭘﺲ ﺍﺯ ﻭﺍﻗﻌﻪ ﺍﻋﻄﺎﺀ ﺍﻟﻘﺎﺏ ﺟﺪﻳﺪﻩ ‪‬ﻤﲔ ﻋﻨﺎﻭﻳﻦ ﺑﺪﻳﻌﻪ‬
‫ﻣﺼ‪‬ﺪﺭ ﺑﻮﺩ )‪ .(٤٣‬ﺭﻳﺎﺳﺖ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺑﺎ ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﻮﺩ ﻭ ﺍﻭﻗﺎﺕ ﺍﺻﺤﺎﺏ ﺭﻭﺯﻫﺎ ﺻﺮﻑ‬
‫ﺍﺳﺘﻤﺎﻉ ﺑﻴﺎﻧﺎﺕ ﲨﺎﻝ ﺍ‪‬ﻰ‪ ،‬ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ‪ ،‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺩﻳﮕﺮ ﺑﺎﺑﻴﺎﻥ ﻣﻄﹼﻠﻊ ﻣﻰﮔﺮﺩﻳﺪ ﻭ‬
‫ﺷﺒﻬﺎ ﻧﻴﺰ ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﺎ ﺟﻨﺎﺑﺎﻥ ﻗﺪ‪‬ﻭﺱ ﻭ ﻃﺎﻫﺮﻩ ﻣﻼﻗﺎﺕ ﻭ ﻣﺬﺍﮐﺮﻩ ﺩﺍﺷﺘﻨﺪ ﺗﺎ ﺗﺪﺍﺑﲑﻯ ﺑﺮﺍﻯ‬
‫ﺍﻋﻼﻥ ﺍﺳﺘﻘﻼﻝ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﺍﺗ‪‬ﺨﺎﺫ ﮔﺮﺩﺩ‪ .‬ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﺁﻥ ﻣﻼﻗﺎﺕﻫﺎ ﻣﻘﺮ‪‬ﺭ ﮔﺸﺖ ﮐﻪ ﺍﺳﺘﻘﻼﻝ‬
‫ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﻧﺴﺦ ﺷﺮﻳﻌﺖ ﺍﺳﻼﻡ ﺑﺘﺼﺮﻳﺢ ﺩﺭ ﲨﻊ ﺍﺻﺤﺎﺏ ﺍﻋﻼﻥ ﺷﻮﺩ‪ (٤٤) .‬ﺍﻳﻦ‬
‫ﻫﺪﻑ ﺑﺎ ﺍﺑﺪﺍﻉ ﻭ ﻣﺪﻳﺮﻳ‪‬ﺖ ﻭ ﻫﺪﺍﻳﺖ ﲨﺎﻝ ﺍ‪‬ﻰ )‪ (٤٥‬ﻭ ﺑﺎ ﺍﺑﺘﮑﺎﺭ ﻭ ﮐﺎﺭﺑﺮﺩ ﺷﻴﻮﻩ ﺍﻧﻘﻼﰉ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲟﺪﺩ ﮐﺸﻒ ﺣﺠﺎﺏ )‪ (٤٦‬ﻭ ﳘﺮﺍﻫﻰ ﻭ ﳘﮑﺎﺭﻯ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ )‪ (٤٧‬ﲢﻘﹼﻖ‬
‫ﻳﺎﻓﺖ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎ ﮐﺎﺭﺑﺮﺩ ﺷﻴﻮﻩ ﻣﺘﻬ‪‬ﻮﺭﺍﻧﻪ ﻭ ﺍﻧﻘﻼﰉ ﻣﻮﻇﹼﻒ ﺑﺎﺟﺮﺍﺀ ﻃﺮﺡ ﻭ ﺟﻨﺎﺏ‬
‫ﻗﺪ‪‬ﻭﺱ ﺑﻌﻨﻮﺍﻥ ﳕﺎﻳﻨﺪﻩ ﺍﺻﺤﺎﺏ ﳏﺎﻓﻈﻪﮐﺎﺭ ﻇﺎﻫﺮﹰﺍ ﻣﺄﻣﻮﺭ ﺗﻌﺪﻳﻞ ﻧﻈﺮﻳ‪‬ﺎﺕ ﺍﻓﺮﺍﻃﻰ ﻃﺎﻫﺮﻩ ﻭ‬
‫ﭼﻨﺪﺗﻦ ﺑﺎﰉ ﺩﻳﮕﺮ ﺷﺪ‪ (٤٨) .‬ﲨﺎﻝ ﺍ‪‬ﻰ ﺍﮔﺮﭼﻪ ﻣﺒﺪﻉ ﻃﺮﺡ ﻣﺬﮐﻮﺭ ﺑﻮﺩﻧﺪ ﺑﻨﺎ ﺑﺮ ﻣﺼﺎﳊﻰ‬
‫ﺍﺭﺍﺩﻩ ﳕﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﻣﻨﺎﻇﺮﺍﺕ ﻭ ﻣﺒﺎﺣﺜﺎﺕ ﻣﻴﺎﻥ ﻃﺎﻫﺮﻩ ﻭ ﻗﺪ‪‬ﻭﺱ ﺩﺭ ﲨﻊ ﺍﺻﺤﺎﺏ ﺑﺮﺣﺴﺐ‬
‫ﻇﺎﻫﺮ ﺍﺑﺮﺍﺯ ﰉﻃﺮﰱ ﻓﺮﻣﺎﻳﻨﺪ‪ (٤٩) .‬ﻳﮏ ﺭﻭﺯ ﮐﻪ ﲨﺎﻝ ﺍ‪‬ﻰ ﺭﺍ ﺣﮑﻤ ﹰﺔ ﻧﻘﺎﻫﱴ ﺣﺎﺻﻞ ﮔﺸﺘﻪ‬
‫ﺑﻮﺩ)‪ (٥٠‬ﻗﺪ‪‬ﻭﺱ ﺩﺭ ﮐﻨﺎﺭ ﲨﺎﻝ ﺍ‪‬ﻰ ﺟﺎﻟﺲ ﮔﺸﺖ‪ .‬ﺑﺘﺪﺭﻳﺞ ﺩﻳﮕﺮﺍﺻﺤﺎﺏ ﻧﻴﺰ ﺩﺭ ﳏﻀﺮ ﲨﺎﻝ‬
‫ﺍ‪‬ﻰ ﳎﺘﻤﻊ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺍﺟﺘﻤﺎﻉ ﺍﺻﺤﺎﺏ ﳏﻤ‪‬ﺪﺣﺴﻦ ﻗﺰﻭﻳﲎ )ﻓﱴﺍﻟﻘﺰﻭﻳﲎ( ﺑﻪ ﺧﻴﻤﻪ‬
‫ﻣﺒﺎﺭﮎ ﺁﻣﺪ ﻭ ﺑﻪ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﮔﻔﺖ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺎ ﻭﻯ ﻣﻼﻗﺎﺕ ﳕﺎﻳﺪ ﻭ ﺍﺯ‬
‫ﻗﺪ‪‬ﻭﺱ ﺧﻮﺍﺳﺖ ﮐﻪ ﳘﺮﺍﻩ ﻭﻯ ﻧﺰﺩ ﻃﺎﻫﺮﻩ ﺭﻭﺩ‪ .‬ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﮔﻔﺖ ﻣﻦ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻪﺍﻡ ﮐﻪ‬
‫ﺩﻳﮕﺮ ﺑﺎ ﻃﺎﻫﺮﻩ ﻣﻼﻗﺎﺕ ﻧﻨﻤﺎﱘ‪ .‬ﳏﻤ‪‬ﺪﺣﺴﻦ ﻗﺰﻭﻳﲎ ﻣﺮﺍﺗﺐ ﺭﺍ ﺑﻪ ﻃﺎﻫﺮﻩ ﺍﻃﹼﻼﻉ ﺩﺍﺩ ﻭ ﳎﺪ‪‬ﺩﹰﺍ‬
‫ﻣﺄﻣﻮﺭﻳ‪‬ﺖ ﻳﺎﻓﺖ ﮐﻪ ﻧﺰﺩ ﻗﺪ‪‬ﻭﺱ ﺑﺮﮔﺮﺩﺩ ﻭ ﺍﺯ ﻭﻯ ﲞﻮﺍﻫﺪ ﮐﻪ ﺑﻪ ﺑﺎﻍ ﻃﺎﻫﺮﻩ ﺭﻭﺩ‪ .‬ﻗﺪ‪‬ﻭﺱ ﺍﻳﻦ‬
‫ﺑﺎﺭ ﻧﻴﺰ ﺍﺯ ﺭﻓﱳ ﻧﺰﺩ ﻃﺎﻫﺮﻩ ﺍﺳﺘﻨﮑﺎﻑ ﮐﺮﺩ‪ .‬ﳏﻤ‪‬ﺪﺣﺴﻦ ﴰﺸﲑ ﺧﻮﺩ ﺭﺍ ﮐﺸﻴﺪ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ‬
‫ﻗﺪ‪‬ﻭﺱ ﻬﻧﺎﺩ ﻭ ﮔﻔﺖ ﻣﻦ ﺑﺪﻭﻥ ﴰﺎ ﻧﺰﺩ ﻃﺎﻫﺮﻩ ﺑﺎﺯ ﳔﻮﺍﻫﻢ ﮔﺸﺖ‪ .‬ﻳﺎ ﺧﻮﺍﻫﺶ ﻣﺮﺍ ﺍﺟﺎﺑﺖ‬
‫ﮐﻨﻴﺪ ﻭ ﻳﺎ ﺑﺎ ﺍﻳﻦ ﴰﺸﲑ ﻣﺮﺍ ﻣﻘﺘﻮﻝ ﳕﺎﺋﻴﺪ‪ .‬ﻗﺪ‪‬ﻭﺱ ﺑﺎ ﭼﻬﺮﻩ ﻏﻀﺒﻨﺎﮎ ﻓﺮﻣﻮﺩ ﻣﻦ ﻫﺮﮔﺰ ﺑﺎ‬
‫ﻃﺎﻫﺮﻩ ﻣﻼﻗﺎﺕ ﳔﻮﺍﻫﻢ ﮐﺮﺩ ﻭ ﺁﻧﭽﻪ ﻣﻰﮔﻮﺋﻰ ﺍﳒﺎﻡ ﺧﻮﺍﻫﻢ ﺩﺍﺩ‪ .‬ﳏﻤ‪‬ﺪﺣﺴﻦ ﻧﺰﺩ ﻗﺪ‪‬ﻭﺱ ﺑﺰﺍﻧﻮ‬
‫ﺩﺭﺁﻣﺪ ﻭ ﮔﺮﺩﻥ ﺧﻮﻳﺶ ﺭﺍ ﺣﺎﺿﺮ ﳕﻮﺩ ﮐﻪ ﻗﺪ‪‬ﻭﺱ ﺁﻥ ﺭﺍ ﺑﺎ ﴰﺸﲑ ﺍﺯ ﺗﻦ ﺟﺪﺍ ﳕﺎﻳﺪ‪ .‬ﻧﺎﮔﻬﺎﻥ‬
‫ﻃﺎﻫﺮﻩ ﰉﺣﺠﺎﺏ ﻭ ﺯﻳﻨﺖ ﮐﺮﺩﻩ ﺩﺭ ﲨﻊ ﺍﺻﺤﺎﺏ ﭘﺪﻳﺪﺍﺭ ﮔﺸﺖ‪ (٥٢) .‬ﺍﺻﺤﺎﺏ ﺣﺎﺿﺮ‬
‫ﺗﺮﺳﺎﻥ‪ ،‬ﺣﲑﺍﻥ‪ ،‬ﺧﺸﻤﮕﲔ‪ ،‬ﻧﺎﺗﻮﺍﻥ )‪ (٥٣‬ﻭ ﭘﺮﻳﺸﺎﻥ )‪ (٥٤‬ﺷﺪﻧﺪ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﰉﺍﻋﺘﻨﺎﺀ ﺑﻪ‬
‫ﺣﺎﻻﺕ ﺍﺻﺤﺎﺏ ﺩﺭ ﮐﻨﺎﺭ ﻗﺪ‪‬ﻭﺱ ﺟﺎﻟﺲ ﺷﺪ‪ .‬ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺑﺪﺷﺖ ﺑﺮﺣﺴﺐ ﻇﺎﻫﺮ )ﺑﺪﻻﺋﻠﯽ ﮐﻪ‬
‫ﻗﺮﻳﺒﹰﺎ ﺑﻴﺎﻥ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷﺖ( ﻃﺎﻫﺮﻩ ﺑﮑﺮ‪‬ﺍﺕ ﮔﻔﺘﻪ ﺑﻮﺩ ﮐﻪ ﻣﻦ ﻗﺪ‪‬ﻭﺱ ﺭﺍ ﺷﺎﮔﺮﺩ ﺧﻮﺩ ﻣﻰﺩﺍﱎ‪.‬‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ ﻭﻯ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ ﺗﺎ ﺩﺭ ﳏﻀﺮ ﻣﻦ ﺗﻌﻠﻴﻢ ﮔﲑﺩ‪ .‬ﺩﺭ ﺣﲔ ﺟﻠﻮﺱ ﺩﺭ ﮐﻨﺎﺭ ﻗﺪ‪‬ﻭﺱ‬
‫ﻧﻴﺰ ﺑﻪ ﻭﻯ ﻋﺘﺎﺏ ﻭ ﺧﻄﺎﺏ ﻓﺮﻣﻮﺩ ﮐﻪ ﭼﺮﺍ ﭼﻨﲔ ﮐﺮﺩﻩﺍﻳﺪ ﻭ ﭼﻨﺎﻥ ﻧﮑﺮﺩﻩﺍﻳﺪ‪ .‬ﻗﺪ‪‬ﻭﺱ ﺩﺭ‬
‫ﺟﻮﺍﺏ ﻓﺮﻣﻮﺩ ﮐﻪ ﻣﻦ ﺁﺯﺍﺩ ﻫﺴﺘﻢ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﺻﻮﺍﺏ ﻭ ﺻﻼﺡ ﺍﺳﺖ ﳎﺮﻯ ﻣﻰﺳﺎﺯﻡ ﻭ ﴰﺎ ﳎﺎﺯ‬
‫ﺑﻌﺘﺎﺏ ﺑﺮ ﻣﻦ ﻧﻴﺴﺘﻴﺪ‪ (٥٥) .‬ﺍﺯ ﻟﺴﺎﻥ ﻃﺎﻫﺮﻩ ﺑﻴﺎﻧﺎﺕ ﺭﺷﻴﻘﻪ ﻣﻬﻴﻤﻨﻪ ﺧﻄﺎﺏ ﺑﻪ ﺍﺻﺤﺎﺏ ﺻﺎﺩﺭ‬
‫ﮔﺸﺖ‪ (٥٦) .‬ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻭ ﺩﺭ ﻬﻧﺎﻳﺖ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﻭ ﺑﺮ ﻬﻧﺞ ﻗﺮﺁﻥ ﺷﺮﻳﻒ‬
‫ﺧﻄﺎﺑﻪﺍﻯ ﺍﺩﺍﺀ ﻓﺮﻣﻮﺩ‪ .‬ﺁﻳﻪﺍﻯ ﺍﺯ ﻗﺮﺁﻥ ﳎﻴﺪ ﺗﻼﻭﺕ ﻓﺮﻣﻮﺩ ﮐﻪ ﻭﺍﻗﻌﹰﺎ ﻣﻨﺎﺳﺒﺖ ﻣﻘﺎﻡ ﺩﺍﺷﺖ ﻭ‬
‫ﺍﺷﺎﺭﺕ ﺑﻪ ﺣﻀﻮﺭ ﻣﺘﻘﻴ‪‬ﻦ )ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻥ( ﺩﺭ ‪‬ﺸﺖ ﻭ ﺩﺭ ﮐﻨﺎﺭ ﻬﻧﺮ ﺁﺏ ﺩﺭ ﺣﻀﻮﺭ ﻣﻠﻴﮏ‬
‫ﻣﻘﺘﺪﺭ ﻣﻰﳕﻮﺩ )‪ .(٥٧‬ﺩﺭ ﺣﲔ ﺗﻼﻭﺕ ﺍﻳﻦ ﺁﻳﻪ ﺍﺷﺎﺭﻩ ﺑﻪ ﲨﺎﻝ ﺍ‪‬ﻰ ﻭ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﳕﻮﺩ‪.‬‬
‫ﺍﺷﺎﺭﺕ ﻭﻯ ﻧﻮﻋﻰ ﺑﻮﺩ ﮐﻪ ﺑﺮ ﺣﺎﺿﺮﺍﻥ ﻣﮑﺸﻮﻑ ﻧﮕﺸﺖ ﮐﻪ ﻣﺮﺍﺩ ﺍﺯ ﻣﻠﻴﮏ ﻣﻘﺘﺪﺭ ﮐﺪﺍﻡ ﻳﮏ‬
‫ﺍﺯ ﺍﻳﻦ ﺩﻭ ﻭﺟﻮﺩ ﻣﺒﺎﺭﮎ ﺍﺳﺖ‪ (٥٨) .‬ﻃﺎﻫﺮﻩ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﻣﻰﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﻧﻘﺮﻩ ﻧﺎﻗﻮﺭ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﻧﻔﺨﻪ ﺻﻮﺭ ﺍﺳﺖ‪ (٥٩).‬ﮐﻪ ﺍﻟﺒﺘ‪‬ﻪ ﺍﺷﺎﺭﻩ ﺑﻪ ﻇﻬﻮﺭ ﻗﻴﺎﻣﺖ ﻭ ﺍﻧﻘﻀﺎﻯ ﺩﻭﺭﻩ ﺷﺮﻳﻌﺖ ﺍﺳﻼﻡ‬
‫ﺍﺳﺖ‪ .‬ﺣﻀﻮﺭ ﻃﺎﻫﺮﻩ ﺩﺭ ﲨﻊ ﺭﺟﺎﻝ ﺍﺻﺤﺎﺏ ﺑﺪﻭﻥ ﺣﺠﺎﺏ ﻭ ﺍﻳﺮﺍﺩ ﺑﻴﺎﻧﺎﺕ ﻣﺘﻬﻮ‪‬ﺭﺍﻧﻪ ﻣﺒﲎ ﺑﺮ‬
‫ﻧﺴﺦ ﺷﺮﻳﻌﺖ ﻭ ﺍﻧﻘﻀﺎﺀ ﺩﻭﺭ ﺍﺳﻼﻡ ﻗﻴﺎﻣﱴ ﺑﭙﺎ ﮐﺮﺩ‪ .‬ﺍﻳﻦ ﺑﺎﻧﻮﻯ ﻣﻄﻬ‪‬ﺮﻩ ﮐﻪ ﺩﺭ ﻧﻈﺮ ﺍﺻﺤﺎﺏ‬
‫ﻣﻈﻬﺮ ﻋﺼﻤﺖ ﻭ ﺭﺟﻌﺖ ﺟﻨﺎﺏ ﻓﺎﻃﻤﻪ ﺩﺧﺖ ﻣﻘﺎﻡ ﺭﺳﺎﻟﺖ ﻭ ﻣﺸﺎﻫﺪﻩ ﺳﺎﻳﻪ ﻭﻯ ﻧﻴﺰ ﺣﺮﺍﻡ‬
‫ﺑﻮﺩ ﺩﺭ ﻳﮏ ﳊﻈﻪ ﮐﻮﺗﺎﻩ ﺩﺭ ﺩﻳﺪ ﻏﺎﻟﺐ ﺁﻧﺎﻥ ﻣﻮﺟﺐ ﻧﻨﮓ ﺷﺮﻳﻌﺖ ﺣﻀﺮﺕ ﻣﻨ‪‬ﺎﻥ ﮔﺸﺘﻪﺑﻮﺩ‪.‬‬
‫)‪ (٦٠‬ﭘﺲ ﺍﺯ ﮐﺸﻒ ﺣﺠﺎﺏ )‪ (٦١‬ﻭ ﺧﺘﻢ ﺑﻴﺎﻧﺎﺕ ﻃﺎﻫﺮﻩ ﺁﻥ ﺩﺳﺘﻪ ﺍﺯ ﺍﺻﺤﺎﺏ ﮐﻪ ﮔﺮﻓﺘﺎﺭ‬
‫ﺗﻘﺎﻟﻴﺪ ﺳﺎﺑﻘﻪ ﺑﻮﺩﻧﺪ ﻭ ﺍﮐﺜﺮﻳ‪‬ﺖ ﲨﺎﻋﺖ ﺣﺎﺿﺮﺍﻥ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻰﺩﺍﺩﻧﺪ ﺍﺯ ﺍﻭ ﻓﺮﺍﺭ ﳕﻮﺩﻧﺪ ﻭ‬
‫ﮔﺮﻭﻫﻰ ﺑﻪ ﻋﻤﺎﺭﺕ ﻧﻴﻤﻪﳐﺮﻭﺑﻪ ﻭ ﺧﺎﻟﯽ ﺍﺯ ﺳﮑﻨﻪ ﮐﻪ ﺩﺭ ﺁﻥ ﺣﻮﺍﻟﯽ ﺑﻮﺩ ﭘﻨﺎﻩ ﺑﺮﺩﻧﺪ ﮐﻪ ﺍﺯ ﲨﻠﻪ‬
‫ﺁﻧﺎﻥ ﺑﺮﺍﺩﺭﺍﻥ ﻬﻧﺮﻯ ﺑﻮﺩﻧﺪ‪ (٦٣) .‬ﺑﺮﺧﻰ ﺑﮑﻠﹼﻰ ﺍﺯ ﺍﳝﺎﻥ ﺑﻪ ﺍﻣﺮ ﺟﺪﻳﺪ ﻣﻨﺼﺮﻑ ﺷﺪﻧﺪ ﻭ ﮔﺮﻭﻫﻰ‬
‫ﮔﺮﻓﺘﺎﺭ ﺷﺒﻬﻪ ﻭ ﺗﺮﺩﻳﺪ ﮔﺸﺘﻨﺪ‪ (٦٤) .‬ﻣﻼﹼﻋﺒﺪﺍﳋﺎﻟﻖ ﺍﺻﻔﻬﺎﱏ ﻧﺎﮔﻬﺎﻥ ﺁﻧﭽﻨﺎﻥ ﺁﺷﻔﺘﻪ ﻭ ﺗﺮﺳﺎﻥ‬
‫ﻭ ﺩﻳﻮﺍﻧﻪ ﮔﺸﺖ ﮐﻪ ﮔﺮﺩﻥ ﺧﻮﻳﺶ ﺑﺮﻳﺪ ﻭ ﺧﻮﻥ ﺍﺯ ﺁﻥ ﺑﺎﺭﻳﺪ ﻭ ﺩﺭ ﺁﻥ ﺣﺎﻝ ﺍﺯﻣﻨﻈﺮ ﻃﺎﻫﺮﻩ‬
‫ﺩﻭﺭ ﮔﺸﺖ‪ (٦٥) .‬ﺍﺯ ﺁﻧﺎﻥ ﮐﻪ ﮔﺮﻓﺘﺎﺭ ﺗﺮﺩﻳﺪ ﮔﺸﺘﻪ ﺑﻮﺩﻧﺪ ﺑﺮﺧﻰ ﻣﺮﺍﺟﻌﺖ ﳕﻮﺩﻧﺪ‪ .‬ﺍﺯ ﻣﻴﺎﻥ‬
‫ﺁﻧﺎﻥ ﭘﺎﺭﻩﺍﻯ ﻣﺎﺕ ﻭ ﻣﺒﻬﻮﺕ ﻭ ﻏﺮﻕ ﺳﮑﻮﺕ ﺷﺪﻧﺪ‪ .‬ﺑﺮﺧﻰ ﻧﻴﺰ ﺭﻭﺍﻳﺖ ﺍﺳﻼﻣﻰ ﺭﺍ ﲞﺎﻃﺮ‬
‫ﺁﻭﺭﺩﻧﺪ ﮐﻪ ﺟﻨﺎﺏ ﻓﺎﻃﻤﻪ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﰉﺣﺠﺎﺏ ﺍﺯ ﭘﻞ ﺻﺮﺍﻁ ﺧﻮﺍﻫﺪ ﮔﺬﺷﺖ‪(٦٦) .‬‬
‫ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﮐﻪ ﺳﺎﮐﺖ ﻧﺸﺴﺘﻪ ﺑﻮﺩ ﺑﻨﻈﺮ ﻣﻰﺭﺳﻴﺪ ﻣﻨﺘﻈﺮ ﻓﺮﺻﺖ ﻣﻨﺎﺳﺐ ﺍﺳﺖ ﺗﺎ ﺑﺎ‬
‫ﴰﺸﲑﻯ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﺩ ﺿﺮﺑﻪﺍﻯ ﺑﺮ ﻃﺎﻫﺮﻩ ﺯﻧﺪ‪ .‬ﻃﺎﻫﺮﻩ ﰉﺁﻧﮑﻪ ﺑﺎﺯ ﺩﺍﺷﺘﻪ ﻭ ﻳﺎ ﻣﻀﻄﺮﺏ‬
‫ﺷﻮﺩ ﺑﺎ ﻏﺎﻳﺖ ﺷﻌﻒ ﻭ ﺑﺎ ﳊﲎ ﮐﻪ ﻣﺸﺎﺑﻪ ﳊﻦ ﻧﺰﻭﻝ ﻗﺮﺁﻥ ﺷﺮﻳﻒ ﺑﻮﺩ ﺿﻤﻦ ﺍﻳﺮﺍﺩ ﺑﻴﺎﻧﺎﺗﻰ ﻏﺮ‪‬ﺍ‬
‫ﺧﻄﺎﺏ ﺑﻪ ﺑﺎﻗﻴﻤﺎﻧﺪﻩ ﺍﺻﺤﺎﺏ ﺩﺭ ﺻﺤﻨﻪ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻓﺮﻣﻮﺩ‪:‬‬
‫ﻣﻦ ﺁﻥ ﮐﻠﻤﻪﺍﻡ ﮐﻪ ﻗﺎﺋﻢ ﺑﺪﺍﻥ ﺗﻔﻮ‪‬ﻩ ﺧﻮﺍﻫﺪ ﳕﻮﺩ ﻭ ﺑﻴﺎﻧﺶ ﻣﻮﺟﺐ ﺍﺿﻄﺮﺍﺏ ﻭ ﻓﺮﺍﺭ ﻧﻘﺒﺎﺀ ﺍﺭﺽ‬
‫ﺧﻮﺍﻫﺪ ﮔﺸﺖ‪ (٦٧).‬ﺳﭙﺲ ﻃﺎﻫﺮﻩ ﺍﺻﺤﺎﺏ ﺭﺍ ﺩﻋﻮﺕ ﳕﻮﺩ ﮐﻪ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺩﺭ ﺁﻏﻮﺵ ﻓﺸﺎﺭﻧﺪ‬
‫ﻭ ﭼﻨﲔ ﺣﺎﺩﺛﻪ ﻋﻈﻴﻤﻰ ﺭﺍ ﺟﺸﻦ ﮔﲑﻧﺪ‪ (٦٨) .‬ﭘﺲ ﺍﺯ ﺁﻥ ﲨﺎﻝ ﺍ‪‬ﻰ ﻭﺳﺎﻃﺖ ﻭ ﻫﺪﺍﻳﺖ ﻭ‬
‫ﺩﻻﻟﺖ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺍﺻﺤﺎﺏ ﻓﺮﺍﺭﻯ ﺑﻪ ﺻﺤﻨﻪ ﺍﺣﺘﻔﺎﻝ ﺑﺎﺯ ﮔﺸﺘﻨﺪ‪ .‬ﺑﺪﺳﺘﻮﺭ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ‬
‫ﺳﻮﺭﻩ ﻭﺍﻗﻌﻪ ﺍﺯ ﻗﺮﺁﻥ ﺷﺮﻳﻒ ﺗﻼﻭﺕ ﮔﺮﺩﻳﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻗﺎﺭﻯ ﺳﻮﺭﻩ‬
‫ﺍﺫﺍﻭﻗﻌﺖ ﺍﻟﻮﺍﻗﻌﻪ ﺭﺍ ﺗﻼﻭﺕ ﳕﻮﺩ‪ .‬ﺍﻋﻼﻥ ﺩﻭﺭﻩ ﺟﺪﻳﺪ ﺷﺪ ﻭ ﻇﻬﻮﺭ ﻗﻴﺎﻣﺖ ﮐﱪﻯ ﮔﺮﺩﻳﺪ‪(٦٩).‬‬
‫ﱃﺍﻣﺮﺍﷲ ﻃﺮﺡ ﺍﻋﻼﻥ ﺍﺳﺘﻘﻼﻝ ﻇﻬﻮﺭ ﺟﺪﻳﺪ ﺭﺍ ﺩﺭ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ‪"A Pre -‬‬ ‫ﺣﻀﺮﺕ ﻭ ﹼ‬
‫" ‪) (٧٠) Conceived‬ﻃﺮﺡ ﺍﺯ ﭘﻴﺶ ﻣﻨﻈﻮﺭ ﮔﺸﺘﻪ( ﻓﺮﻣﻮﺩﻩﺍﻧﺪ ﻭ ﺑﺘﺼﺮﻳﺢ ﺣﻀﺮﺗﺸﺎﻥ ﺩﺭ‬
‫ﻳﮑﻰ ﺍﺯ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺍﻗﺪﺍﻡ ﻃﺎﻫﺮﻩ ﺩﺭ ﺑﺪﺷﺖ ﻣﺒﲎ ﺑﺮ ﮐﺸﻒ ﺣﺠﺎﺏ ﻭ ﺍﻋﻼﻥ ﺍﺳﺘﻘﻼﻝ‬
‫ﺁﺋﲔ ﺑﺎﰉ ﺑﺎ ﺗﻮﺍﻓﻖ ﮐﺎﻣﻞ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﻭ ﺗﺼﻮﻳﺐ ﻗﺒﻠﯽ ﲨﺎﻝ ﺍ‪‬ﻰ ﺍﳒﺎﻡ ﻳﺎﻓﺘﻪﺍﺳﺖ‪ .‬ﺍﻳﻨﮑﻪ‬
‫ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﻇﺎﻫﺮﹰﺍ ﺧﻮﺩ ﺭﺍ ﻧﺎﺭﺍﺿﻰ ﻭ ﺧﺸﻤﮕﲔ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺑﺮﺍﻯ ﺗﺴﮑﲔ ﺧﺸﻢ ﺁﻥ ﺩﺳﺘﻪ ﺍﺯ‬
‫ﺍﺻﺤﺎﺏ ﺣﺎﺿﺮ ﺩﺭ ﺑﺪﺷﺖ ﺑﻮﺩﻩﺍﺳﺖ ﮐﻪ ﺑﺎ ﺷﻴﻮﻩ ﻣﺘﻬﻮ‪‬ﺭﺍﻧﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻮﺍﻓﻖ ﻧﺒﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﺧﺘﻼﰱ ﺩﺭ ﺍﻋﻤﺎﻝ ﺍﻳﻦ ﺷﻴﻮﻩ ﺍﻧﻘﻼﰉ ﻣﻴﺎﻥ ﻗﺪ‪‬ﻭﺱ ﻭ ﻃﺎﻫﺮﻩ‬
‫ﻧﺒﻮﺩﻩﺍﺳﺖ )ﻣﻀﻤﻮﻥ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ(‪ (٧١) .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﺍﻭ‪‬ﻟﲔ ﺧﻄﱮ ﮐﻪ ﺍﺯ ﻗﻠﻢ ﺟﻨﺎﺏ‬
‫ﺹ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺧﻄﺒﻪ ﳔﺴﺘﲔ‬ ‫ﻗﺪ‪‬ﻭﺱ ﺩﺭ ﻗﻠﻌﻪ ﺷﻴﺦﻃﱪﺳﻰ ﺻﺎﺩﺭ ﮔﺮﺩﻳﺪﻩ ﺣﺎﺋﺰ ﺍﳘﻴ‪‬ﺖ ﺧﺎ ‪‬‬
‫ﳐﺼﻮﺹ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺧﻄﺒﻪ ﺩﻭﻡ ﺩﺭ ﺧﺼﻮﺹ ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﻮﺩﻩ ﻭ ﺧﻄﺒﻪ ﺳﻮﻡ ﺍﺧﺘﺼﺎﺹ ﺑﻪ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺍﺷﺘﻪﺍﺳﺖ‪ (٧٢).‬ﺍﺯ ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﺟﻨﺎﺏ ﻗ ‪‬ﺪﻭﺱ ﺗﻮﺍﻥ ﻣﺴﺘﻔﺎﺩ ﺩﺍﺷﺖ ﮐﻪ ﺭﻭﺍﺑﻂ‬
‫ﺍﳝﺎﱏ ﻭ ﻋﺮﻓﺎﱏ ﻗﺪ‪‬ﻭﺱ ﻭ ﻃﺎﻫﺮﻩ ﺩﺭ ﭼﻪ ﺣ ‪‬ﺪ ﺍﺯ ﺧﻠﻮﺹ ﻭ ﺗﻌﺸ‪‬ﻖ ﺭﻭﺣﺎﱏ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ‬
‫ﺳﻴ‪‬ﺪﻣﻬﺪﻯ ﮔﻠﭙﺎﻳﮕﺎﱏ ﺑﺪﻳﻦ ﻧﮑﺘﻪ ﮐﻪ ﺍﻋﻼﻥ ﺍﺳﺘﻘﻼﻝ ﺷﺮﻉ ﺑﻴﺎﻥ ﺑﺎ ﺗﻮﺍﻓﻖ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﻭ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩ ﲞﻮﰉ ﭘﻰ ﺑﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ ﮐﺸﻒﺍﻟﻐﻄﺎﺀ )ﺻﻔﺤﻪ ‪ (٢١١‬ﺑﻴﺎﻥ‬
‫ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻋﲔ ﻗﻮﻝ ﺁﻥ ﺩﺍﻧﺸﻤﻨﺪ ﻓﺮﺯﺍﻧﻪ‪ :‬ﻭ ﺣﻘﻴﻘﺖ ﻣﻨﺎﻗﺸﻪ ﺑﺪﺷﺖ ﮐﻪ ﻣﺎﺑﲔ ﻳﺎﺭ‬
‫ﻭ ﺍﻏﻴﺎﺭ ﺑﺰﻳﺒﺎ ﻭ ﺯﺷﺖ ﺍﺷﺘﻬﺎﺭ ﻳﺎﻓﺘﻪ ﺍﻳﻨﺴﺖ ﮐﻪ ﭼﻮﻥ ﺧﱪ ﺍﻇﻬﺎﺭ ﻗﺎﺋﻤﻴ‪‬ﺖ ﺁﻥ ﺳﻴ‪‬ﺪ ﺍﻧﺎﻡ ﻭ ﻧﺴﺦ‬
‫ﺷﺮﻳﻌﺖ ﻭ ﺁﺋﲔ ﺍﺳﻼﻡ ﺑﺴﻤﻊ ﻗﺪ‪‬ﻭﺱ ﻭ ﻃﺎﻫﺮﻩ ﺭﺳﻴﺪ ﺍﺑﻼﻍ ﺍﻳﻦ ﺧﱪ ﻣﺪﻫﺶ ﺭﺍ ﺑﺴﺎﺋﺮ ﺍﺻﺤﺎﺏ‬
‫ﮐﻪ ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ ﺷﺨﺺ ﺑﺎﺏ ﺭﺍ ﻭﺍﺳﻄﻪ ﺣﺠ‪‬ﺖ ﻏﺎﺋﺐ ﻭ ﻋﺒﺪ ﺣﻀﺮﺕ ﺻﺎﺣﺐ ﻣﻰﭘﻨﺪﺍﺷﺘﻨﺪ ﻭ‬
‫ﺗﻐﻴﲑ ﺩﻳﻦ ﻓﺮﻗﺎﻥ ﺭﺍ ﺍﺯ ﺣﻴ‪‬ﺰ ﺍﻣﮑﺎﻥ ﺧﺎﺭﺝ ﻣﻰﴰﺮﺩﻧﺪ ﻭ ﺑﺘﻤﺎﻡ ﺁﺩﺍﺏ ﻭ ﺍﺣﮑﺎﻡ ﺍﺳﻼﻣﻴ‪‬ﻪ ﻋﺎﻣﻞ‬
‫ﺑﻮﺩﻧﺪ ﭼﻨﲔ ﻣﺼﻠﺤﺖ ﺩﻳﺪﻧﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﻋﻮﻯ ﻗﺎﺋﻤﻴ‪‬ﺖ ﻭ ﲡﺪﻳﺪ ﺷﺮﻳﻌﺖ ﺭﺍ ﺍﻋﻼﻥ ﺳﺎﺯﺩ ﻭ‬
‫ﻗﺪ‪‬ﻭﺱ ﺑﺎﻧﮑﺎﺭ ﻭ ﺗﺮﺩﻳﺪ ﭘﺮﺩﺍﺯﺩ ﺗﺎ ﻧﻔﻮﺱ ﺿﻌﻴﻔﻪ ﭘﺮﺍﮐﻨﺪﻩ ﻭ ﭘﺮﻳﺸﺎﻥ ﻧﮕﺮﺩﻧﺪ ﻭ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺗﺪﺑﲑ‬
‫ﻋﺎﻗﺒﺖ ﺭﻓﻊ ﺗﻮ‪‬ﻫﻢ ﻭ ﻧﻔﺮﺕ ﺍﺯ ﻗﻠﻮﺏ ﺍﺭﺑﺎﺏ ﺭﻳﺐ ﻭ ﺷﺒﻬﻪ ﮔﺮﺩﻳﺪ ﻭ ﺩﳍﺎﻯ ﺭﻣﻴﺪﻩ ﺍﺯ ﻫﻴﻤﻨﻪ‬
‫ﻧﻔﺦ ﺻﻮﺭ ﰱﺍﳉﻤﻠﻪ ﺁﺭﻣﻴﺪ ﻭ ﮐ ﹼﻞ ﺑﺮ ﻗﺒﻮﻝ ﮐﻠﻤﻪ ﻗﺎﺋﻤﻴ‪‬ﺖ ﻭ ﻟﺰﻭﻡ ﲡﺪﻳﺪ ﺷﺮﻳﻌﺖ ﺍﺗ‪‬ﻔﺎﻕ ﳕﻮﺩﻩ ﺍﺯ‬
‫ﺍﺧﺘﻼﻑ ﻭ ﺷﻘﺎﻕ ﺩﻭﺭﻯ ﮔﺰﻳﺪﻧﺪ‪ .‬ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﻣﻬﺪﻯ ﺩﺭ ﺣﺎﺷﻴﻪ ﺁﻥ ﺻﻔﺤﻪ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺳ ‪‬ﺮ‬
‫ﺍﻧﺘﺨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎﻋﻼﻥ ﻗﺎﺋﻤﻴ‪‬ﺖ ﻭ ﻧﺴﺦ ﺷﺮﻳﻌﺖ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺯﻧﺎﻥ ﺩﺭ ﻗﺎﻧﻮﻥ ﺍﺳﻼﻡ ﺩﺭ ﺻﻮﺭﺕ‬
‫ﮐﻔﺮ ﻭ ﺍﺭﺗﺪﺍﺩ ﺍﺯ ﺣﮑﻢ ﻗﺘﻞ ﻣﻌﺎﻓﻨﺪ ﻭ ﺗﻮﺑﻪ ﻭ ﺭﺟﻮﻉ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﻴﺰ ﻣﻘﺒﻮﻝ ﻣﻰﴰﺎﺭﻧﺪ‪" .‬ﺩﮐﺘﺮ‬
‫ﻋﻠ ‪‬ﻰﺍﻟﻮﺭﺩ‪‬ﻯ ﺩﺭ ﮐﺘﺎﺏ ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ ﺗﺼﺮﻳﺢ ﻣﻰﳕﺎﻳﺪ ﮐﻪ ﻣﺆﲤﺮ ﺑﺪﺷﺖ ﺳﺒﺐ ﺍﻋﻼﻥ ﺁﺋﲔ‬
‫ﺑﺎﰉ ﺑﻌﻨﻮﺍﻥ ﺩﻳﺎﻧﺖ ﺟﺪﻳﺪ ﮔﺮﺩﻳﺪ ﺣﺎﻝ ﺁﻧﮑﻪ ﭘﻴﺶ ﺍﺯ ﺍﻧﻌﻘﺎﺩ ﺁﻥ ﻏﺎﻟﺐ ﻣﺮﺩﻣﺎﻥ ﮔﻤﺎﻥ ﻣﻰﳕﻮﺩﻧﺪ‬
‫ﺑﺎﺑﻴ‪‬ﺖ ﺷﺎﺧﻪ ﺍﻯ ﺍﺯ ﻣﺬﻫﺐ ﺷﻴﺨﻰ ﺍﺳﺖ )ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﻔﺤﻪ ‪.(١٧٩‬‬
‫ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﭘﺲ ﺍﺯ ﺣﺎﺩﺛﻪ ﮐﺸﻒ ﺣﺠﺎﺏ"ﻫﺮ ﻳﻮﻣﻰ ﺍﺯ‬
‫ﺍﻳ‪‬ﺎﻡ ﺻﻨﻤﻰ ﺍﺯ ﺍﺻﻨﺎﻡ ﻣﮑﺴﻮﺭ ﻭ ﺣﺠﺎﰉ ﳏﺮﻭﻕ‪...‬ﺟﺎﳕﺎﺯﻫﺎ ﮐﻪ ﳘﻴﺸﻪ ﻣﺒﺴﻮﻁ ﺑﻮﺩ ﭼﻨﺎﻥ‬
‫ﺑﺮﭼﻴﺪﻩ ﺷﺪ ﮐﻪ ﺩﻳﮕﺮ ﻣﺒﺴﻮﻁ ﻧﮕﺮﺩﻳﺪ ﻭ ﻣﻬﺮﻫﺎ ﮐﻪ ﺑﺮﺍﻯ ﳕﺎﺯ ﺗﺎ ﺁﻥ ﺭﻭﺯ ﺭﻭﻳﻬﻢ ﻣﻰﮔﺬﺍﺷﺘﻨﺪ‬
‫ﺷﮑﺴﺘﻪ ﺷﺪ ﻭ ﺍﲰﺶ ﺭﺍ ﺑﺖ ﮔﺬﺍﺷﺘﻨﺪ‪ ...‬ﺩﺭ ﺁﻥ ﺭﻭﺯ ﺍﺻﺤﺎﺏ ﺑﻪ ﺳﻪ ﺭﺃﻯ ﺷﺪﻧﺪ‪ .‬ﺑﻌﻀﻰ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﻣﻔﺘﺮﺽﺍﻟﻄﹼﺎﻋﺔ ﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺑﻌﻀﻰ ﺣﻀﺮﺕ ﻗﺪ‪‬ﻭﺱ ﺭﺍ ﺑﻨﻮﻋﻰ ﮐﻪ ﺣ ‪‬ﻖ ﻭﺍﻗﻊ ﻧﻴﺰ‬
‫ﭼﻨﺎﻥ ﺑﻮﺩ ﺍﻭ ﺭﺍ ﻧﻔﺲ ﻃﻠﻌﺖ ﺍﻋﻠﯽ ﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺑﺮﺧﻰ ﻫﺮﺩﻭ ﺭﺍ ﺣ ‪‬ﻖ ﻭ ﺁﻥ ﺍﺧﺘﻼﻑ ﺭﺍ ﻓﺘﻨﻪ ﺑﺮﺍﻯ‬
‫ﺍﻣﺘﻴﺎﺯ ﮔﻞ ﺍﺯ ﺧﺎﺭ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ‪...‬ﺑﺎﺭﻯ ﭼﻨﺪﻳﻮﻡ ﺑﺎﻳﻦ ﻣﻨﻮﺍﻝ ﮔﺬﺷﺖ ﺗﺎ ﲨﺎﻝ ﺍ‪‬ﻰ ﺍﺻﻼﺡ‬
‫ﺫﺍﺕﺍﻟﺒﲔ ﮐﺮﺩﻧﺪ ﻭ ﺻﻼﺡ ﺩﺭ ﺁﻥ ﺩﻳﺪﻧﺪ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺪﻣﺘﺸﺎﻥ ﺑﺎﺷﻨﺪ ﻭ ﭼﻮﻥ‬
‫ﺩﺭﻣﻴﺎﻥ ﺍﺣﺒﺎﺏ ﻣﺸﻬﻮﺭ ﺑﻮﺩ ﮐﻪ ﻋﻴﺴﻰ ﺍﺯ ﺁﲰﺎﻥ ﺩﺭ ﺟﺰﻳﺮﺓﺍﳋﻀﺮﺍﺀ ﻧﺎﺯﻝ ﺷﺪﻩ ﻣﻰﺭﻭﱘ ﺗﺎ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺭﺍ ﺩﺭ ﮐﺸﱳ ﺩﺟﺎﻝ ﻧﺼﺮﺕ ﳕﺎﺋﻴﻢ ﻳﻘﲔ ﳕﻮﺩﻧﺪ ﮐﻪ ﺟﺰﻳﺮﻩ ﺧﻀﺮﺍﺀ ﳘﲔ ﺑﺪﺷﺖ ﻭ‬
‫ﺣﻀﺮﺕ ﻋﻴﺴﻰ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩ ﮐﻪ ﺑﺮ ﺁﻬﻧﺎ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﻭ ﺑﺎﻻﺧﺮﻩ ﺁﻧﭽﻪ ﻣﻘﺼﻮﺩ ﺑﻮﺩ ﺍﺯ ﺧﺮﻕ‬
‫ﺍﺣﺠﺎﺏ ﻭ ﮐﺴﺮ ﻋﻮﺍﺋﺪ ﻭ ﺗﻘﺎﻟﻴﺪ ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﺍﺳﺘﻌﺪﺍﺩ ﻧﻔﻮﺱ ﻻﺟﻞ ﺷﺮﻳﻌﺖ ﺑﺎﻗﻴﻪ‬
‫ﺏﺍﻻﺭﺑﺎﺏ ﺣﺎﺻﻞ ﮔﺮﺩﻳﺪ‪(٧٣)....‬‬ ‫ﺭ ‪‬‬
‫ﺍﺻﺤﺎﺏ ﺑﺎﰉ ﮐﻪ ﺗﺎ ﺍﻳ‪‬ﺎﻡ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻧﺰﺩ ﺍﻫﻞ ﺣﻘﻴﻘﺖ ﺑﮑﺜﺮﺕ ﺍﺩﺍﺀ ﻧﻮﺍﻓﻞ ﺷﻬﺮﺕ ﺩﺍﺷﺘﻨﺪ ﻭ‬
‫ﻫﻨﮕﺎﻡ ﺍﺩﺍﺀ ﺻﻠﻮﺓ ﺍﺳﻼﻣﻰ ﭘﻴﺸﺎﱏ ﺑﺮ ﻳﮏ ﻣﻬﺮ ﻭ ﺑﻴﲎ ﺑﺮ ﻣﻬﺮ ﺩﻳﮕﺮ ﻣﻰﻬﻧﺎﺩﻧﺪ ﭘﺲ ﺍﺯ ﺍﻃﹼﻼﻉ ﺍﺯ‬
‫ﺣﻘﻴﻘﺖ ﻧﺴﺦ ﺷﺮﻳﻌﺖ ﺍﺳﻼﻡ ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺗﺼﺮﻳﺢ ﮐﺮﺩﻩﺍﺳﺖ ﺁﻥ ﻣﻬﺮﻫﺎ ﺑﻴﮑﺴﻮ‬
‫ﻬﻧﺎﺩﻧﺪ ﻭ ﺑﺘﺪﺭﻳﺞ ﺑﺎﺟﺮﺍﺀ ﺍﺣﮑﺎﻡ ﻋﺒﺎﺩﺗﻰ ﺍ ‪‬ﻡﺍﻟﮑﺘﺎﺏ ﺩﻭﺭ ﺑﺎﰉ‪ ،‬ﮐﺘﺎﺏ ﻣﺒﺎﺭﮎ ﺑﻴﺎﻥ‪ ،‬ﭘﺮﺩﺍﺧﺘﻨﺪ‪.‬‬
‫ﻭﻟﮑﻦ ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﺎﻥ ﻧﻴﺰ ﺑﺎ ﺗﺄﺳ‪‬ﻒ ﺑﺎﻳﺪ ﮔﻔﺖ ﮐﻪ ﻣﻔﻬﻮﻡ ﺣﻘﻴﻘﻰ ﺍﺯ ﻧﺴﺦ ﺷﺮﻳﻌﺖ ﺍﺳﻼﻡ ﺭﺍ‬
‫ﺩﺭﮎ ﻧﮑﺮﺩﻧﺪ ﻭ ﺍﺯ ﺭﺍﻩ ﺍﻋﺘﺪﺍﻝ ﺧﺎﺭﺝ ﺷﺪﻧﺪ‪ .‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺑﻌﻀﻰ ﺍﺯ ﭘﲑﻭﺍﻥ ﭼﻮﻥ‬
‫ﺩﻳﺪﻧﺪ ﮐﻪ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺣﺠﺎﺏ ﺻﻮﺭﺕ ﺭﺍ ﺑﻴﮑﺴﻮ ﻬﻧﺎﺩﻩ ﺍﻳﻦ ﻃﻮﺭ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺘﻨﺪ ﮐﻪ ﳑﮑﻦ‬
‫ﺍﺳﺖ ﺑﺮﺣﺴﺐ ﻫﻮﺍﻯ ﻧﻔﺲ ﲟﻨﺎﻫﻰ ﻭ ﺳﻴ‪‬ﺌﺎﺕ ﻣﺸﻐﻮﻝ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﻣﺴﺄﻟﻪ ﻧﺴﺦ ﺷﺮﻳﻌﺖ ﲞﻴﺎﻝ‬
‫ﺧﻮﺩ ﺍﻳﻦ ﻃﻮﺭ ﺗﺼ‪‬ﻮﺭ ﮐﺮﺩﻧﺪ ﮐﻪ ﺣﺮﻳ‪‬ﺖ ﻣﻀﺮ‪‬ﻩ ﺭﺍ ﭘﻴﺸﻪ ﺧﻮﺩ ﺳﺎﺯﻧﺪ‪ .‬ﺍﺯ ﺣﺪﻭﺩ ﺁﺩﺍﺏ ﲡﺎﻭﺯ‬
‫ﮐﻨﻨﺪ ﻭ ﺑﺎﺟﺮﺍﻯ ﻫﻮﺍﻯ ﻧﻔﺲ ﺧﻮﻳﺶ ﻣﺸﻐﻮﻝ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺧﻴﺎﻝ ﺑﺎﻃﻞ ﻭ ﺳﻮﺩﺍﻯ ﺧﺎﻡ ﮐﻪ ﺑﺮﺍﻯ‬
‫ﮐﻮﺗﺎﻩ ﻧﻈﺮﺍﻥ ﺣﺎﺻﻞ ﺷﺪﻩﺑﻮﺩ ﺳﺒﺐ ﺷﺪ ﮐﻪ ﺧﺸﻢ ﺧﺪﺍ ﺑﺮ ﺁﻬﻧﺎ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ ﻭ ﻣﻮﺭﺩ ﻏﻀﺐ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﻭﺍﻗﻊ ﺷﺪﻧﺪ‪ .‬ﺑﺎﻳﻦ ﻣﻌﲎ ﮐﻪ ﺩﺭ ﺣﲔ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﻣﺎﺯﻧﺪﺭﺍﻥ ﭼﻮﻥ ﺑﻪ ﻗﺮﻳﻪ ﻧﻴﺎﻻ ﺭﺳﻴﺪﻧﺪ‬
‫ﲨﻌﻴ‪‬ﱴ ﺑﻪ ﺁﻬﻧﺎ ﲪﻠﻪﻭﺭﺷﺪﻧﺪ ﻭ ﺑﻼﻯ ﺷﺪﻳﺪﻯ ﺍﺯ ﺩﺳﺖ ﺍﻋﺪﺍﺀ ﺑﺮ ﺁﻥ ﻋﺪ‪‬ﻩ ﰉﭘﺮﻭﺍ ﮐﻪ ﺍﺯ ﺭﻭﻯ‬
‫ﻫﻮﺍﻯ ﻧﻔﺲ ﺑﮑﺴﺮ ﺣﺪﻭﺩ ﭘﺮﺩﺍﺧﺘﻪ ﺑﻮﺩﻧﺪ ﻭﺍﺭﺩ ﺷﺪ‪ .‬ﺗﺎ ﺻﺎﺣﺐﻧﻈﺮﺍﻥ ﲝﻔﻆ ﺣﺪﻭﺩ ﺍﳍﻰ‬
‫ﭘﺮﺩﺍﺯﻧﺪ ﻭ ﺷﺮﻳﻌﺖﺍﷲ ﺑﺸﺮﻑ ﻭ ﺑﺰﺭﮔﻮﺍﺭﻯ ﺫﺍﺗﻰ ﺧﻮﺩ ﳏﻔﻮﻅ ﻣﺎﻧﺪ‪ (٧٤).‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ‬
‫ﮐﻪ ﺩﺭ ﻣﱳ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﮐﻠﻤﺎﺕ ﻣﻨﺎﻫﻰ ﻭ ﺳﻴﺌﹼﺎﺕ ﻧﻴﺎﻣﺪﻩ ﻭ ﺍﺯ ﻋﺒﺎﺭﺍﺕ‬
‫ﺍﻧﮕﻠﻴﺴﻰ ﻣﻔﻬﻮﻡ ﻣﻰﺷﻮﺩ ﮐﻪ ﺑﺮﺧﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﺍﺯ ﺣﺪﻭﺩ ﺍﻋﺘﺪﺍﻝ ﲡﺎﻭﺯ ﳕﻮﺩﻩ ﺗﺎ ﺍﻣﻴﺎﻝ‬
‫ﺧﻮﺩﭘﺴﻨﺪﺍﻧﻪ ﺧﻮﻳﺶ ﺭﺍ ﺗﺸﻔﹼﻰ ﳕﺎﻳﻨﺪ‪ .‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﻣﱳ ﺍﻧﮕﻠﻴﺴﻰ )‪ (Dawn Breakers‬ﺑﻌﻠﹼﺖ‬
‫ﻼ ﻧﻘﻞ ﻣﻰﮔﺮﺩﺩ‪:‬‬‫ﻬﻧﺎﻳﺖ ﺍﳘﻴ‪‬ﺖ ﻣﻮﺿﻮﻉ ﺫﻳ ﹰ‬
‫‪"They viewed the unprecedented action of Tahirih in discarding the veil as a‬‬
‫‪signal to transgress the bounds of moderation and to gratify their selfish‬‬
‫"‪) desires‬ﺻﻔﺨﻪ ‪(٢٩٨‬‬
‫ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﻣﻬﺪﻯ ﮔﻠﭙﺎﻳﮕﺎﱏ ﮐﻪ ﺑﺪﺭﺳﱴ ﺩﺭﻳﺎﻓﺘﻪ ﺍﺻﺤﺎﺏ ﺩﺭ ﺑﺪﺷﺖ ‪‬ﻴﭻﻭﺟﻪ ﻣﺮﺗﮑﺐ ﻓﺴﻖ‬
‫ﻭ ﻋﺼﻴﺎﻥ ﻧﮕﺸﺘﻪﺍﻧﺪ ﺩﺭ ﮐﺘﺎﺏ ﮐﺸﻒﺍﻟﻐﻄﺎﺀ )ﺻﻔﺤﺎﺕ ‪ (٢١١ _ ١٢‬ﭼﻨﲔ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﭘﺲ‬
‫ﺍﺯ ﺣﺼﻮﻝ ﺍﻃﻤﻴﻨﺎﻥ ﺑﻈﻬﻮﺭ ﻗﺎﺋﻢ ﻣﻨ‪‬ﺘﻈﹶﺮ ﻣﺄﻣﻮﻝ ﺑﻮﺟﺪ ﻭ ﺳﺮﻭﺭ ﻭ ﺗﮑﺒﲑ ﻭ ‪‬ﻠﻴﻞ ﻣﺎﻟﮏ‬
‫ﻳﻮﻡﺍﻟﹼﻨﺸﻮﺭ ﳘﺪﻝ ﻭ ﳘﺰﺑﺎﻥ ﮔﺮﺩﻳﺪﻧﺪ ﻭ ﻧﻌﺮﻩ ﻳﺎ ﺑﺸﺮﻯ ﻳﺎ ﺑﺸﺮﻯ ﺑﻌﻨﺎﻥ ﺁﲰﺎﻥ ﺭﺳﺎﻧﻴﺪﻧﺪ ﻭ ﺑﺎﺛﺮ‬
‫ﺍﻳﻦ ﻫﺎﻯ ﻭ ﻫﻮﻯ ﻭ ﺷﻮﻕ ﻭ ﺷﻮﺭ ﮐﻪ ﲝﺎﻟﺖ ﻣﺴﺘﺎﻥ ﻭ ﺩﻳﻮﺍﻧﮕﺎﻥ ﺷﺒﺎﻫﺖ ﻣﻰﺩﺍﺷﺖ ﺍﻫﺎﻟﯽ‬
‫ﺍﻃﺮﺍﻑ ﺑﺮﺍﻳﺸﺎﻥ ﺷﻮﺭﻳﺪﻩ ﲨﻌﻴ‪‬ﺘﺸﺎﻥ ﺭﺍ ﭘﺮﻳﺸﺎﻥ ﺳﺎﺧﺘﻨﺪ ﻭ ﺁﻧﭽﻪ ﻣﻌﺎﻧﺪﻳﻦ ﺍﻣﺮﺍﷲ ﺩﺭ ﺑﺎﺭﻩ ﮐﺴﺮ‬
‫ﺣﺪﻭﺩ ﺷﻬﺮﺕ ﺩﺍﺩﻩﺍﻧﺪ ﻓﻘﻂ ﻋﺒﺎﺭﺕ ﺍﺯ ﺧﺮﻕ ﺣﺠﺎﺏ ﻭ ﺗﺮﮎ ﺻﻮﻡ ﻭ ﺻﻠﻮﺓ ﻭ ﻋﺒﺎﺩﺍﺕ ﻭﺍﺭﺩﻩ‬
‫ﺩﺭ ﻓﺮﻗﺎﻧﺴﺖ ﻧﻪ ﺍﺭﺗﮑﺎﺏ ﻓﺴﻮﻕ ﻭ ﻋﺼﻴﺎﻥ ﮐﻪ ﲝﮑﻢ ﻋﻘﻞ ﻭ ﻭﺟﺪﺍﻥ ﺩﺭ ﻫﺮ ﮐﻮﺭ ﻭ ﺩﻭﺭ ﳑﻨﻮﻉ‬
‫ﻭ ﺩﺭ ﺷﺮﻳﻌﺖ ﺍﻧﺴﺎﻧﻴ‪‬ﺖ ﻗﺒﻴﺢ ﻭ ﻣﻨﻔﻮﺭ ﺑﻮﺩﻩ ﻭ ﻣﻰﺑﺎﺷﺪ‪".‬‬

‫ﺯﻳﺮﻧﻮﻳﺲ ﲞﺶ ﺩﻭﺍﺯﺩﻫﻢ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ‬
‫‪ God Passes By _ ١‬ﺻﻔﺤﻪ ‪.٣١‬‬
 ‫‪ _ ٢‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ _ ٣‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٥‬‬
‫‪ _ ٤‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٢٣‬‬
‫‪ _ ٥‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪.٣٢٧‬‬
‫‪ .God Passes By _ ٦‬ﺻﻔﺤﺎﺕ ‪ ،٣١ ،٢١ ،١٧‬ﻭ ‪.٣٣‬‬
‫‪ _ ٧‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﻳﻮﺳﻒ ‪‬ﺎﺀ ﺩﺭ ﻗﻴ‪‬ﻮﻡﺍﻻﲰﺎﺀ‪ .‬ﺻﻔﺤﺎﺕ ‪.٣٨ _ ٨٦‬‬
‫ﺏ _ ﺣﻀﺮﺕ ﺑﺎﺏ‪.‬ﺻﻔﺤﺎﺕ ‪.٩٧٠ _ ٧٦‬‬
‫‪ _ ٨‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫ﻓﺎﺫﮐﺮﻭﺍ ﻳﺎ ﻗﻮﻡ ﺣﲔ ﺍﻟﹼﺬﻯ ﺟﺎﺋﮑﻢ ﻣﻨﺰﻝ ﺍﻟﺒﻴﺎﻥ ﺑﺂﻳﺎﺕ ﻗﺪﺱ ﺑﺪﻳﻊ ﻭ ﻗﺎﻝ ﺍﻧﺎ ﺑﺎﺏ ﺍﻟﻌﻠﻢ ﻭ ﻣﻦ‬
‫ﻳﻌﺘﻘﺪ ﰱ ﺣﻘﹼﻰ ﻓﻮﻕ ﺫﻟﮏ ﻓﻘﺪ ﺍﻓﺘﺮﻯ ﻋﻠﹼﻰ ﻭ ﺍﮐﺘﺴﺐ ﰱ ﻧﻔﺴﻪ ﺍﲦﹰﺎ ﻋﻈﻴﻤﹰﺎ‪ .‬ﹼﰒ ﻗﺎﻝ ﺍﻧ‪‬ﻰ ﺍﻧﺎﺍﻟﻘﺎﺋﻢ‬
‫ﺍﳊ ‪‬ﻖ ﺍﻟﹼﺬﻯ ﺍﻧﺘﻢ ﺑﻈﻬﻮﺭﻩ ﻭﻋﺪﰎ ﰱ ﺻﺤﺎﺋﻒ ﻋ ‪‬ﺰ ﮐﺮﱘ‪ .‬ﹼﰒ ﻗﺎﻝ ﻋ ‪‬ﺰ ﺫﮐﺮﻩ ﺑﺎﻧ‪‬ﻰ ﺍﻧﺎ ﻧﻘﻄﺔﺍﻻﻭ‪‬ﻟﻴ‪‬ﺔ ﻭ‬
‫ﺍﻧ‪‬ﻬﺎ ﶈﻤ‪‬ﺪ ﺭﺳﻮﻝﺍﷲ ﮐﻤﺎ ﲰﻌﺘﻢ ﻭ ﺷﻬﺪﰎ ﰱ ﺍﻟﻮﺍﺡﺍﷲ ﺍﳌﻠﮏ ﺍﳊﮑﻴﻢ‪)...‬ﳎﻤﻮﻋﻪ ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﯽ‪.‬‬
‫ﴰﺎﺭﻩﻫﺠﺪﻫﻢ‪ ،‬ﺩﺍﺭﺍﻵﺛﺎﺭﻣﻠﹼﻰ ‪‬ﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ‪ ،‬ﺻﻔﺤﺎﺕ ‪٠.(٢٥٢ _ ٥٣‬‬
‫‪ _ ٩‬ﻋﲔ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻳﺎ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺍﺩﻉ ﺍﻟﯽ ﺳﺒﻴﻞﺍﷲ ﺍﻻﻋﻈﻢ ﺑﺎﳊﮑﻤﺔﺍﶈﻀﺔ‪....‬‬
‫ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﻳﮑﻰ ﺍﺯ ﺍﻟﻘﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﮐﺘﺎﺏ ﻗﻴ‪‬ﻮﻡﺍﻻﲰﺎﺀ ﻗ ‪‬ﺮﺓﺍﻟﻌﲔﺍﺳﺖ‪ .‬ﻟﺬﺍ‬
‫ﻧﺒﺎﻳﺪ ﻟﻘﺐ ﻣﺬﮐﻮﺭ ﺑﺎ ﻟﻘﺐﻗﺮ‪‬ﺓﺍﻟﻌﲔﺍﻋﻄﺎﺋﻰ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﮐﺎﻇﻢ ﺭﺷﱴ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺷﺘﺒﺎﻩ‬
‫ﺷﻮﺩ‪ .‬ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﮐﻪ ﺍﳝﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﭘﺲ ﺍﺯ ﺍﲤﺎﻡ ﮐﺘﺎﺏ ﻗﻴ‪‬ﻮﻡ ﺍﻻﲰﺎﺀ‬
‫ﺑﻮﺩﻩ ﻭ ﻧﺎﻡ ﻃﺎﻫﺮﻩ ﺩﺭ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﻧﻴﺎﻣﺪﻩﺍﺳﺖ‪.‬‬
‫‪ _ ١٠‬ﻋﲔ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫ﺴ ‪‬ﺮ‬
‫ﻳﺎ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻻﲡﻌﻞ ﻳﺪﮎ ﻣﺒﺴﻮﻃﺔ ﻋﻠﯽ ﺍﻻﻣﺮ ﻻ ﹼﻥﺍﻟﻨ‪‬ﺎﺱ ﰱ ﺳﮑﺮﺍﻥ ﻣﻦﺍﻟﹼﺴ ‪‬ﺮ‪...‬ﻓﺎﻇﻬﺮ ﻣﻦﺍﻟ ‪‬‬
‫ﺳ ‪‬ﺮﹰﺍ ﻋﻠﯽ ﻗﺪﺭ ﺳ ‪‬ﻢﺍﻻﺑﺮﺓ ﰱﺍﻟﻄﹼﻮﺭ ﻟﻴﻤﻮﺗ ‪‬ﻦ ﺍﻟﻄﹼﻮﺭﻳ‪‬ﻮﻥ ﰱﺍﻟﺴ‪‬ﻴﻨﺎﺀ ﻋﻨﺪ ﻣﻄﻠﻊ ﺭﺷﺢ ﻣﻦ‬
‫ﺫﻟﮏﺍﻟﻨ‪‬ﻮﺭﺍﳌﻬﻴﻤﻦ ﺍﳊﻤﺮﺍﺀ‪....‬‬
‫‪ _ ١١‬ﻋﲔ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫ﻳﺎ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻟﻮ ﮐﻨﺖ ﺗﻌﻠﹼﻤﺖ ﻭ ﺗﮑﻠﹼﻤﺖ ﻣﻊﺍﳌﺆﻣﻨﲔ ﳑ‪‬ﺎ ﻗﺪ ﮐﻨﺖ ﻋﻠﻴﻪ ﺑﺎﳊ ‪‬ﻖ ﺍﻻﮐﱪ ﻻ‬
‫ﻧﻔﻀ‪‬ﻮﺍﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺣﻮﻟﮏ‪...‬ﻓﺎﺭﺣﻢ ﻋﻠﯽ ﺍﳌﺆﻣﻨﲔ ﺑﻌﻔﻮ‪‬ﮎ ﻓﺎ ﹼﻥﺍﻟﻨ‪‬ﺎﺱ ﻟﻦ ﻳﺒﻠﻐﻮﺍ ﺍﻟﻴﮏ ﺍ ﹼﻻ ﮐﻤﺜﻞ‬
‫ﺑﻼﻍ ﺍﻟﻨ‪‬ﻤﻠﺔ ﺍﻟﯽﺍﻟﺘ‪‬ﻮﺣﻴﺪ‪....‬‬
‫‪ _ ١٢‬ﻋﲔ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻳﺎ ﺍﳍﻰ ﻗﺪ ﻧﺴﺒﺖ ﺁﺛﺎﺭﻯ ﲝﺠ‪‬ﺘﮏ ﺍﳊ ‪‬ﻰ ﹶﺍ ﹼﻻ ﻳﻈﻠﻢ ﺍﺣﺪ ﻭ‬
‫ﻻ ﻳﮑﺬﺏ‪)...‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.(٢٦٨‬‬
‫‪ _ ١٣‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻣﻼﹼﻋﺒﺪﺍﳋﺎﻟﻖ ﻳﺰﺩﻯ ﻭ ﻣﻨﺎﺑﻊ ﻣﺮﺑﻮﻁ ﺑﻪ ﺯﻧﺪﮔﻰ ﺍﻭ ﺍﺯ‬
‫ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ‪ ،‬ﺻﻔﺤﺎﺕ ‪ ٣٧٧ _ ٨٠‬ﻭ‬
‫ﻧﻴﺰ ﺻﻔﺤﺎﺕ ﻣﺬﮐﻮﺭ ﺩﺭ ‪ Index‬ﺫﻳﻞ ﻧﺎﻡ ﺍﻭ‪ .‬ﳘﭽﻨﲔ ﺑﻪ ﳎﻠﹼﺪ ﺩﻭﻡ ﮐﺘﺎﺏ ﻣﻄﻠﻊﺍﻟﺸ‪‬ﻤﺲ ﺗﺄﻟﻴﻒ‬
‫ﳏﻤ‪‬ﺪﺣﺴﻦﺧﺎﻥ ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ )ﺻﻔﺤﻪ ‪ (٣٩٩‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪.‬‬
‫‪ _ ١٤‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪) ١٧٣‬ﺑﻨﻘﻞ ﺍﺯ ﻣﱳ ﺍﺻﻠﯽ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ‬
‫ﺯﺭﻧﺪﻯ(‪.‬‬
‫‪ _ ١٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.١٧٣ _ ٧٤‬‬
‫‪ _ ١٦‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪ .١٨٧ _٨٨‬ﻭ ﻧﻴﺰ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬
‫ﻣﻌﻠﻮﻡ ﺁﻥ ﺟﻨﺎﺏ ﺑﻮﺩﻩ ﮐﻪ ﺗﻔﺴﲑ ﺍﺣﺴﻦﺍﻟﻘﺼﺺ ﲟﺎ ﻋﻨﺪﺍﻟﻘﻮﻡ ﻧﺎﺯﻝ ﺷﺪ ﻭ ﺍﻳﻦ ﻧﻈﺮ ﺑﻔﻀﻞ ﲝﺖ‬
‫ﺑﻮﺩﻩ ﮐﻪ ﺷﺎﻳﺪ ﺍﻫﻞ ﻏﻔﻠﺖ ﻭ ﺟﻬﻞ ﲜﱪﻭﺕ ﻋﻠﻢ ﺻﻌﻮﺩ ﳕﺎﻳﻨﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﮐﺜﺮﻯ ﺍﺯ ﻣﻄﺎﻟﺐ‬
‫ﻣﺬﮐﻮﺭﻩ ﺩﺭ ﺁﻥ ﺍﺯ ﻣﻄﺎﻟﱮ ﺍﺳﺖ ﮐﻪ ﻧﺰﺩ ﺍﻫﻞ ﻓﺮﻗﺎﻥ ﳏﻘﹼﻖ ﺑﻮﺩﻩ ﻭ ﺍﮔﺮ ﺍﺯ ﺍﻭ‪‬ﻝ ﲟﺎ ﺍﺭﺍﺩﻩﺍﷲ ﻧﺎﺯﻝ‬
‫ﻣﻰﺷﺪ ﺍﺣﺪﻯ ﻋﻤﻞ ﳕﻰﳕﻮﺩ ﻭ ﺑﺎﻗﻰ ﳕﻰﻣﺎﻧﺪ‪ .‬ﮐ ﹼﻞ ﺫﻟﮏ ﻣﻦ ﻓﻀﻠﻪ ﻋﻠﯽ ﺧﻠﻘﻪ ﻭ ﺟﻮﺩﻩ ﻋﻠﯽ‬
‫ﻋﺒﺎﺩﻩ‪ .‬ﻣﻼﺣﻈﻪ ﳕﺎﺋﻴﺪ ﮐﻪ ﺍﻭ‪‬ﻝ ﺍﻣﺮ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪ ﺑﺎﺑﻴ‪‬ﺖ ﺧﻮﺩ ﺭﺍ ﻇﺎﻫﺮ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻧﻈﺮ ﺑﺂﻥ‬
‫ﺑﻮﺩﻩ ﮐﻪ ﻃﻴﻮﺭ ﺍﻓﺌﺪﻩ ﺍﻧﺎﻡ ﺩﺭ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﻗﺎﺩﺭ ﺑﺮ ﻃﲑﺍﻥ ﻓﻮﻕ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﺒﻮﺩﻧﺪ)ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪.‬‬
‫ﺍﺳﺮﺍﺭﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﻔﺤﻪ ‪ .(٣٦٩‬ﻭ ﺩﺭ ﻟﻮﺡ ﺩﻳﮕﺮ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﳘﲔ ﺍﺩ‪‬ﻋﺎﻯ ﺑﺎﺑﻴ‪‬ﺖ‬
‫ﺣﻀﺮﺕ ﺍﻋﻠﯽ ﺭﻭﺡ ﻣﺎﺳﻮﺍﻩ ﻓﺪﺍﻩ ﻣﺪ‪‬ﻝ ﻭ ﻣﻈﻬﺮ ﺷﺆﻭﻥ ﻧﺎﺱ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪...‬ﺍﮔﺮ ﺧﻠﻖ ﻣﺴﺘﻌ ‪‬ﺪ‬
‫ﺑﻮﺩﻧﺪ ﺟﺰ ﺫﮐﺮ ﺁﻓﺘﺎﺏ ﺣﻘﻴﻘﻰ ﻭ ﲰﺎﺀ ﻣﻌﻨﻮﻯ ﺍﺯ ﻟﺴﺎﻥ ﻭ ﻗﻠﻢ ﺁﻥ ﺣﻀﺮﺕ ﺟﺎﺭﻯ ﳕﻰﺷﺪ‪.‬‬
‫ﭼﻨﺎﻧﭽﻪ ﺍﺯ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﻣﺒﺎﺭﮐﻪ ﻣﺴﺘﻔﺎﺩ ﻣﻰﺷﻮﺩ‪ .‬ﺑﻠﯽ ﻃﻔﻞ ﺭﺿﻴﻊ ﺭﺍ ﳊﻢ ﻣﻀ ‪‬ﺮ ﺍﺳﺖ‪....‬‬
‫)ﺍﺳﺮﺍﺭﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.(١٢ _ ١٣‬‬
 ‫‪ _ ١٧‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪ Unfolding Destiny‬ﺻﻔﺤﻪ ‪.٤٢٦‬‬
‫‪ _ ١٨‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪ ٤٨٧‬ﻭ ‪.٤٨٩‬‬
‫‪ _ ١٩‬ﺑﺘﺼﺮﻳﺢ ﳏ‪‬ﻤﺪﺣﺴﻦﺧﺎﻥ ﺍﻋﺘﻤﺎﺩﺍﻟﹼﺴﻠﻄﻨﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﻄﻠﻊﺍﻟﹼﺸﻤﺲ ﻧﺎﻡ ﺑﺪﺷﺖ ﺩﺭﮔﺬﺷﺘﻪ‬
‫ﺩﻭﺭ ﺑﺰﺵ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺁﺑﺎﺩﻯ ﺷﺎﻫﺮﻭﺩ ﺑﺘﺪﺭﻳﺞ ﺍﺯ ﺁﺑﺎﺩﻯ ﺑﺪﺷﺖ‬
‫ﮐﺎﺳﺘﻪﺍﺳﺖ )ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.(٢٥٧ _ ٥٨‬‬
‫‪ _ ٢٠‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﳏﻤ‪‬ﺪﺣﺴﻴﲎ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ‪.‬ﺻﻔﺤﻪ ‪.٣٨٣‬‬
‫ﺏ _ ﻧﻮﺍﺋﻰ‪ .‬ﻓﺘﻨﻪ ﺑﺎﺏ‪ .‬ﺻﻔﺤﻪ ‪.١٠١‬‬
‫ﭖ _ ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ‪ .‬ﺟﻠﺪ ﺩﻫﻢ‪ ،‬ﺻﻔﺤﻪ ‪ ،٧٥٥‬ﺫﻳﻞ ﺑﺪﺷﺖ‪.‬‬
‫ﺕ _ ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ‪ .‬ﻣﻄﻠﻊﺍﻟﹼﺸﻤﺲ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٢٥٧ _ ٥٨‬‬
‫‪ .God Passes By _ ٢١‬ﺻﻔﺤﻪ ‪.٣٣‬‬
‫‪ _ ٢٢‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٦٨‬‬
‫‪ _ ٢٣‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٣٣‬‬
‫‪ _ ٢٤‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺻﻔﺤﺎﺕ ‪ ٢٨٦‬ﻭ ‪ ٣٠١‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ )ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ(‪ .‬ﺍﺯ‬
‫ﻧﻮﺷﺘﻪ ﻧﺒﻴﻞ )ﺻﻔﺤﻪ ‪ (٢٨٦‬ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﮐﻪ ﻫﻨﮕﺎﻡ ﺧﺮﻭﺝ ﺍﺯ ﺩﺭﻭﺍﺯﻩ ﴰﲑﺍﻥ ﻃﻬﺮﺍﻥ ﺑﻘﺼﺪ‬
‫ﻋﺰﳝﺖ ﺑﻪ ﺧﺮﺍﺳﺎﻥ ﻗﺎﻧﺘﻪ )ﺧﺎﺩﻣﻪ ﻃﺎﻫﺮﻩ( ﳘﺮﺍﻩ ﺍﻭ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺍﺯ ﻣﻮﺿﻊ ﺩﻳﮕﺮ ﺗﺎﺭﻳﺦ ﻣﺬﮐﻮﺭ‬
‫)ﺻﻔﺤﻪ ‪ (٣٠١‬ﻣﻌﻠﻮﻡ ﻣﻰﮔﺮﺩﺩ ﮐﻪ ﻃﺎﻫﺮﻩ ﻭ ﺧﺎﺩﻣﻪ ﻭﻯ ﭘﺲ ﺍﺯ ﺧﺎﲤﻪ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻭ ﻭﺍﻗﻌﻪ‬
‫ﻧﻴﺎﻻ ﺩﺭ ﳏﻀﺮ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻋﺎﺯﻡ ﻧﻮﺭ ﮔﺮﺩﻳﺪﻩﺍﻧﺪ‪ .‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﻧﺎﻡ ﺧﺎﺩﻣﻪ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﮐﺎﻓﻴﻪ ﻧﻮﺷﺘﻪﺍﺳﺖ )ﺻﻔﺤﻪ ‪ (٣٥٨‬ﺑﺎﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺩﻭ ﺧﺎﺩﻣﻪ ﻣﺬﮐﻮﺭﻩ ﺩﺭ‬
‫ﺍﻭﻗﺎﺕ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﺧﺪﻣﺖ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺟﻨﺎﺏ ﳏﻤ‪‬ﺪﻋﻠﯽ ﻣﻠﮏ ﺧﺴﺮﻭﻯ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﺍﺯ‬
‫ﺗﺎﺭﻳﺦ ﺷﻬﺪﺍﻯ ﺍﻣﺮ ﺿﻤﻦ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ‪ :‬ﲨﺎﻝ ﻣﺒﺎﺭﮎ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺎ‬
‫ﻧﻮﮐﺮ ﺍﻭ)ﺣﺴﻦ ﻣﻠﻘﹼﺐ ﺑﻪ ﻓﱴﺍﻟﻘﺰﻭﻳﲎ( ﻭ ﻳﮑﻰ ﺍﺯ ﺯﻧﺎﻥ ﺍﻫﻞ ﻧﻮﺭ ﺩﺭ ﻣﻌﻴ‪‬ﺖ ﺁﺷﻴﺦﺍﺑﻮﺗﺮﺍﺏ‬
‫ﺍﺷﺘﻬﺎﺭﺩﻯ ﺑﻄﺮﻑ ﻧﻮﺭ ﺍﻋﺰﺍﻡ ﺩﺍﺷﺘﻨﺪ)ﺻﻔﺤﻪ ‪.(٢٠٣‬‬
‫‪ _ ٢٥‬ﻧﮕﺎﺭﻧﺪﻩ ﺿﻤﻦ ﭘﮋﻭﻫﺶ ﺩﺭ ﺍﺣﻮﺍﻝ ﺑﺮﺍﺩﺭﺍﻥ ﻧﺪ‪‬ﺍﻑ ﻭ ﺑﺮﺭﺳﻰ ﻣﺪﺍﺭﮎ ﻣﺮﺑﻮﻃﻪ ﺍﺧﲑﹰﺍ‬
‫ﺩﺭﻳﺎﻓﺖ ﮐﻪ ﺟﻨﺎﺏ ﻣﲑﺯﺍﳏﻤ‪‬ﺪﻣﻬﺪﻯ ﻭ ﺟﻨﺎﺏ ﻣﲑﺯﺍﺟﻮﺍﺩ ﺟﻮﻻ ﺩﺍﺋﻰﻫﺎﻯ ﺑﺮﺍﺩﺭﺍﻥ ﺩﺭ ﻭﺍﻗﻌﻪ‬
‫ﺑﺪﺷﺖ ﺷﺮﮐﺖ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﻣﲑﺯﺍﳏﻤ‪‬ﺪﻣﻬﺪﻯ ﺑﻌﺪﹰﺍ ﺩﺭ ﺣﻮﺍﺩﺙ ﻗﻠﻌﻪ ﺷﻴﺦﻃﱪﺳﻰ ﺑﺸﻬﺎﺩﺕ‬
‫ﺭﺳﻴﺪﻩﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺣﺎﺿﺮﺍﻥ ﺩﺭ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‬
‫ﮐﺘﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ‪ ،‬ﺻﻔﺤﺎﺕ ‪ .٣٩٠ _ ٤٠٢‬ﺍﺣﻮﺍﻝ ﺩﺍﺋﻰﻫﺎﻯ‬
‫ﺑﺮﺍﺩﺭﺍﻥ ﻧﺪ‪‬ﺍﻑ ﻧﻴﺰ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ‪‬ﺎﺋﻰ ﺩﺭ ﺷﻬﺮ ﻗﻢ)ﺧﻄﹼﻰ( ﺗﺄﻟﻴﻒ ﺩﻳﮕﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺁﻣﺪﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٢٦‬ﺟﻨﺎﺏ ﻣﻼﹼﺣﺴﲔ ﺑﺸﺮﻭﺋﻰ ﺩﺭ ﺗﺎﺭﻳﺦ ﻧﻮﺯﺩﻫﻢ ﺷﻌﺒﺎﻥ ﺳﺎﻝ ‪ ١٢٦٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬
‫)ﺑﻴﺴﺖ ﻭ ﻳﮑﻢ ﺟﻮﻻﻯ ‪ (١٨٤٨‬ﺍﺯ ﻣﺸﻬﺪ ﻋﺰﳝﺖ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻟﻄﻔﻌﻠﯽﻣﲑﺯﺍ ﺷﲑﺍﺯﻯ‬
‫ﺩﺭ ﺗﺎﺭﳜﭽﻪ )ﺧﻄﹼﻰ( ﺧﻮﺩ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺩﺭ ﺩﻭﺍﺯﺩﻫﻢ ﺭﻣﻀﺎﻥ ﺳﺎﻝ ‪ ١٢٦٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺩﺭ‬
‫ﻼ ﲟﻼﻗﺎﺕ ﺑﺎﺏﺍﻟﺒﺎﺏ ﻓﺎﺋﺰ ﮔﺸﺘﻪﺍﺳﺖ‪.‬‬‫ﺩﻩ ﻣ ﹼ‬
‫‪ _ ٢٧‬ﻣﺬﺍﻫﺐ ﻭ ﻓﻠﺴﻔﻪ ﺩﺭ ﺁﺳﻴﺎﻯ ﻭﺳﻄﻰ )ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ( ﺻﻔﺤﻪ ‪.١٥١‬‬
‫‪ _ ٢٨‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﺎﺕ ‪.٢٩٣ _ ٩٤‬‬
‫‪ .God Passes By _ ٢٩‬ﺻﻔﺤﻪ ‪.٣٢‬‬
‫‪ _ ٣٠‬ﺳﻪ ﺑﺎﻍ ﻣﺬﮐﻮﺭ ﺑﻌﺪﹰﺍ ﺩﺭ ﲤﻠﹼﮏ ﺟﺎﻣﻌﻪ ‪‬ﺎﺋﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺖ )ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺻﻔﺤﻪ‬
‫‪ ٣٣٨‬ﺍﺯ ﮐﺘﺎﺏ ‪.God Passes By‬‬
‫‪ _ ٣١‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﻔﺤﻪ ‪.٣٠٧‬‬
‫‪ _ ٣٢‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ _ ٣٣‬ﺗﺎﺭﻳﺦ ﻧﻴﮑﻼ )ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ(‪ .‬ﺻﻔﺤﺎﺕ ‪.٢٩٧ _ ٣٠٥‬‬
‫‪ _ ٣٤‬ﺍﻓﻨﺎﻥ‪ .‬ﭼﻬﺎﺭﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ .‬ﺻﻔﺤﺎﺕ ‪ .٦٥_٦٦‬ﻣﻔﺎﺩ ﻧﻈﺮ ﺟﻨﺎﺏ ﺍﺩﻳﺐﺍﻟﻌﻠﻤﺎﺀ ﻃﺎﻟﻘﺎﱏ‬
‫ﺑﺪﻭﻥ ﺫﮐﺮ ﻧﺎﻡ ﻭﻯ ﺩﺭ ﳎﻠﹼﺪ ﳔﺴﺖ ﺍﺯ ﮐﺘﺎﺏ ﮐﻮﺍﮐﺐﺍﻟﺪ‪‬ﺭﻳﻪ )ﺻﻔﺤﻪ ‪ (١٣٠‬ﻧﻴﺰ ﺁﻣﺪﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٣٥‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٣٢٥ _ ٢٦‬‬
‫‪ _ ٣٦‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.١٠٩‬‬
‫‪ _ ٣٧‬ﺩﺭ ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔﺗﺄﻟﻴﻒ ﺍﺯﻟﻴﺎﻥ )ﺻﻔﺤﻪ ‪ (٧‬ﭼﻨﲔ ﻣﺴﻄﻮﺭ ﺍﺳﺖ‪ :‬ﮔﻮﻳﻨﺪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺩﺭ‬
‫ﺑﺪﺷﺖ ﳘﻪﺭﻭﺯﻩ ﺍﺯ ﭘﺲ ﭘﺮﺩﻩ ﺑﺮﺍﻯ ﲨﺎﻋﺖ ﺑﺎﺑﻴ‪‬ﻪ ﻭﻋﻆ ﻭ ﻧﻄﻘﻬﺎﻯ ﻣﻬﻴ‪‬ﺞ ﻭ ﻏﺮ‪‬ﺍﺀ ﺍﻳﺮﺍﺩ‬
‫ﻣﻰﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﮑﺘﻪ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﻣﱳ ﺁﻭﺭﺩﱘ ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ ﮔﻮﺑﻴﻨﻮﻯ ﻓﺮﺍﻧﺴﻮﻯ ﺍﺳﺖ‪.‬‬
‫‪ _ ٣٨‬ﻣﮑﺎﺗﻴﺐ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﻔﺤﻪ ‪ .٢٥٥‬ﺑﺘﺼﺮﻳﺢ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ‬
‫ﻣﺄﺧﺬ ﻳﺎﺩ ﺷﺪﻩ )ﺻﻔﺤﻪ ‪ (٢٥٤‬ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﻧﻴﺰ ﺩﺭ ﺗﻔﺴﲑ ﺻﻤﺪ ﺍﻳﻦ ﻧﺪﺍﺀ ﺭﺍ ﻣﺮﺗﻔﻊ‬
‫ﻓﺮﻣﻮﺩﻩﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﻗﺪ‪‬ﻭﺱ ﺩﺭ ﺑﺪﺷﺖ ﺍﻟﻮﺍﺣﻰ ﻣﺮﻗﻮﻡ ﺩﺍﺷﺘﻪ ﻭ ﺍﺯ ﺍﻣﺮ ﺍ‪‬ﻰ‬
‫ﺍﺧﺒﺎﺭ ﮐﺮﺩﻩﺍﺳﺖ‪) .‬ﻣﺄﺧﺬ‪ :‬ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺳﺮﺍﺝ ﻧﺎﺯﻝ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﯽ(‪.‬‬
‫‪ _ ٣٩‬ﺑﺮﺍﻯﺁﮔﺎﻫﻰﺍﺯﺍﺣﻮﺍﻝﺟﻨﺎﺏﻣﲑﺯﺍﺳﻠﻴﻤﺎﻧﻘﻠﯽﺷﻬﻴﺪﺍﺯﲨﻠﻪﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﳏﻤ‪‬ﺪﺣﺴﻴﲎ‪.‬ﺣﻀﺮﺕ ﺑﺎﺏ‪.‬ﺻﻔﺤﺎﺕ ‪ ٣٩٦ ،٣٩٥ ،٣٨٥‬ﻭ ‪.٨٢٤‬‬
‫‪ _ ٤٠‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺩﺭ ﻣﱳ ﺍﺻﻠﯽ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻫﺮﻳﻮﻡ ﻟﻮﺣﻰ ﻧﺎﺯﻝ ﻣﻰﮔﺮﺩﻳﺪ ﻭ‬
‫ﻣﲑﺯﺍﺳﻠﻴﻤﺎﻥ ﻧﻮﺭﻯ ﺑﺮﺍﻯ ﺍﺣﺒﺎﺏ ﻣﻰﺧﻮﺍﻧﺪ‪ .‬ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻀﺎﺀ ﭼﻨﺪﻳﻮﻡ ﺍﺯ ﻣﺼﺪﺭ ﺍﻣﺮ ﺑﺮﺍﻯ ﻫﺮ‬
‫ﻧﻔﺴﻰ ﺍﲰﻰ ﺟﺪﻳﺪ ﻋﻨﺎﻳﺖ ﺷﺪ ﺑﻨﺤﻮ ﻗﺮﻋﻪ ﲨﻴﻊ ﺁﻥ ﺍﺳﺎﻣﻰ ﮐﻪ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﯽ ﻣﺮﻗﻮﻡ ﻭ ﻣﮑﺘﻮﻡ ﺑﺮ‬
‫ﻫﺮﻳﮏ ﻣﻌﺮﻭﺽ ﮐﻪ ﻳﮑﻰ ﺭﺍ ﺑﺮﺩﺍﺭﺩ ﻭ ﺑﮕﺸﺎﻳﺪ‪ .‬ﺮﺍﲰﻰ ﮐﻪ ﻣﻘﺴﻮﻡ ﺁﻣﺪﻩ ﺑﺪﻳﮕﺮﺍﻥ ﺍﻋﻼﻥ ﳕﺎﻳﺪ‬
‫ﮐﻪ ﺑﺂﻥ ﺍﺳﻢ ﻣﻮﺳﻮﻡ ﺍﺳﺖ ﺗﺎ ﮐ ﹼﻞ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺑﺎﲰﺎﺀ ﺟﺪﻳﺪﻩ ﲞﻮﺍﻧﻨﺪ)ﺑﻨﻘﻞ ﺍﺯ ﳎﻠﹼﺪ ﺳﻮﻡ ﮐﺘﺎﺏ‬
‫ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ ،‬ﺻﻔﺤﻪ ‪ .(١١‬ﻋﺒﺎﺭﺕ ﺑﻨﺤﻮ ﻗﺮﻋﻪﻗﺎﺑﻞ ﮐﻤﺎﻝ ﺩﻗﹼﺖ ﺍﺳﺖ‬
‫ﻭ ﻭﺍﻗﻌﻪ ﺍﻋﻄﺎﺀ ﺍﻟﻘﺎﺏ ﺭﺍ ﺍﺯ ﺣﻮﺍﺩﺙ ﻋﺠﻴﺒﻪ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﻣﻰﺳﺎﺯﺩ‪.‬‬
‫ﻼ ﺩﺭ ﻋﺎﱂ ﺍﺳﻼﻡ ﻟﻘﺐ ﺟﻨﺎﺏ ﺧﺪﳚﻪ ﺣﺮﻡ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﻭ ﻧﻴﺰ ﺟﻨﺎﺏ ﻓﺎﻃﻤﻪ‬ ‫‪ _ ٤١‬ﻃﺎﻫﺮﻩ ﻗﺒ ﹰ‬
‫ﺯﻫﺮﺍﺀ ﺩﺧﺘﺮ ﺁﻥ ﺣﻀﺮﺕ ﺑﻮﺩﻩﺍﺳﺖ )ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺍﺯ ﲨﻠﻪ ﺑﻪ ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ ﻭ ﻓﺮﻫﻨﮓ‬
‫ﻣﻌﲔ ﺫﻳﻞ ﻋﻨﻮﺍﻥ ﻃﺎﻫﺮﻩ(‪.‬‬
‫‪ .God Passes By _ ٤٢‬ﺻﻔﺤﻪ ‪.٣٢‬‬
‫‪ _ ٤٣‬ﺍﻳﻨﮑﻪ ﺟﻨﺎﺏ ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ ﺩﺭ ﮐﺘﺎﺏ ﺭﺣﻴﻖ ﳐﺘﻮﻡ )ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﻔﺤﻪ ‪(١١٣٤‬‬
‫ﻧﻮﺷﺘﻪﺍﺳﺖ‪:‬‬
‫ﺩﺭ ﻭﺍﻗﻌﻪ ﺑﺪﺷﺖ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﺍﺑﺘﺪﺍﺀ ﻟﻘﺐ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻧﺪ ﻭ ﺑﻌﺪﹰﺍ ﳘﲔ ﻟﻘﺐ ﺍﺯ ﻗﻠﻢ‬
‫ﱃﺍﻣﺮﺍﷲ ﺩﺭ ‪God‬‬‫ﺣﻀﺮﺕ ﺍﻋﻠﯽ ﻧﻴﺰ ﺩﺭ ﺑﺎﺭﻩ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ ﺷﺪﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺑﻴﺎﻥ ﺻﺮﻳﺢ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫‪) Passes by‬ﺻﻔﺤﻪ ‪ (٣٢‬ﻣﺒﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ‪ .‬ﳘﭽﻨﲔ ﺍﻳﻨﮑﻪ ﺷﺎﻩﺳﻠﻄﺎﻥ ﺧﺎﱎ )ﻋﺰﻳ‪‬ﻪﺧﺎﱎ( ﳘﺸﲑﻩ‬
‫ﭘﺪﺭﻯ ﻭﻣﻌﺮﺽ ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ ﺭﺳﺎﻟﻪ ﻣﻨﺴﻮﺑﻪ ﺑﻪ ﺍﻭﺗﻨﺒﻴﻪﺍﻟﻨ‪‬ﺎﺋﻤﲔ )ﺻﻔﺤﻪ ‪ (٥‬ﻧﻮﺷﺘﻪﺍﺳﺖ ﮐﻪ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﳔﺴﺘﲔ ﺑﺎﺭ ﻟﻘﺐ "‪‬ﺎ"ﺭﺍ ﺑﻪﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺍﺩﻩﺍﺳﺖ ﺑﮑﻠﹼﻰ ﺑﺮﺧﻼﻑ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ‬
‫ﻭ ﺣﻘﺎﻳﻖ ﻣﺴﻠﹼﻤﻪ ﺗﺎﺭﳜﻰ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﮐﺘﺎﺏ ﮐﺸﻒﺍﻟﻐﻄﺎﺀ )ﺻﻔﺤﻪ ‪(٩٨‬‬
‫ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﭘﺲ ﺍﺯ ﻭﺻﻮﻝ ﺗﻮﻗﻴﻊ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﭘﺎﺳﺦ ﭘﺮﺳﺶ ﻋﻠﻤﺎﻯ ﳎﺘﻤﻊ ﺩﺭ ﮐﺎﻇﻤﻴ‪‬ﻪ‪:‬‬
‫ﻟﻘﺐ ﺁﻥ ﺳﻴ‪‬ﺪﻩ ﺟﻠﻴﻠﻪ ﺑﻠﺴﺎﻥ ﺑﺎﺑﻴ‪‬ﻪ ﻭ ‪‬ﺎﺋﻴ‪‬ﻪ ﻃﺎﻫﺮﻩ ﺍﺷﺘﻬﺎﺭ ﻳﺎﻓﺖ"‪ .‬ﺍﻳﻦ ﻧﻈﺮ ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺑﻴﺎﻧﺎﺕ‬
‫ﻼ ﺩﺭ ﻣﱳ ﮐﺘﺎﺏ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ ﺑﺎﻳﺪ‬
‫ﱃﺍﻣﺮﺍﷲ ﮐﻪ ﻗﺒ ﹰ‬
‫ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻭ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺗﻌﺪﻳﻞ ﺷﻮﺩ‪.‬‬
‫‪ _ ٤٤‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﻔﺤﻪ ‪.٣٠٧‬‬
‫ﺏ _ ‪ .God Passes By‬ﺻﻔﺤﻪ ‪.٣١‬‬
‫‪.God Passes By _ ٤٥‬ﺻﻔﺤﻪ ‪.٣٢‬‬
‫‪ _ ٤٦‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٧٤‬‬
‫‪ _ ٤٧‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٧٤‬‬
‫‪ _ ٤٨‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫ﱃﺍﻣﺮﺍﷲ ﻣﻨﺪﺭﺝ ﺩﺭ ﺯﻳﺮﻧﻮﻳﺲ ﴰﺎﺭﻩ ﻳﮏ ﺻﻔﺤﻪ ‪Dawn ٢٩٤‬‬ ‫‪ _ ٤٩‬ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫‪.Breakers‬‬
‫‪ _ ٥٠‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺻﻔﺤﻪ ‪.٣٠٧‬‬
‫‪ _ ٥١‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ _ ٥٢‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﺎﺕ ‪.٢٩٥ _ ٩٦‬‬
‫‪ .God Passes By _ ٥٣‬ﺻﻔﺤﻪ ‪.٣٢‬‬
‫‪ _ ٥٤‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﻔﺤﻪ ‪.٣٠٨‬‬
‫‪ _ ٥٥‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﺎﺕ ‪ .٢٩٨ _٩٩‬ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﻣﻬﺪﻯ ﮔﻠﭙﺎﻳﮕﺎﱏ ﺩﺭ‬
‫ﮐﺘﺎﺏ ﮐﺸﻒﺍﻟﻐﻄﺎﺀ )ﺻﻔﺤﻪ ‪ (١٨٧‬ﺗﺼﺮﻳﺢ ﻣﻰﳕﺎﻳﺪ ﮐﻪ‪...‬ﺣﻀﺮﺕ ﻗﺪ‪‬ﻭﺱ ﺩﺭ ﻣﻨﺎﻗﺸﻪ ﺑﺪﺷﺖ‬
‫ﻃﺎﻫﺮﻩ ﺳﻼﻡﺍﷲ ﻋﻠﻴﻬﺎ ﺭﺍ ﺑﺴﺒﺐ ﺧﺮﻕ ﺣﺠﺎﺏ ﻋﺎﻳﺸﻪ ﺧﻄﺎﺏ ﻓﺮﻣﻮﺩ ﻭ ﭘﺲ ﺍﺯ ﺭﻓﻊ ﻏﺎﺋﻠﻪ ﺍﻳﻦ‬
‫ﮐﻠﻤﻪ ﺭﺍ ﺑﻌﻴﺶ ﮐﻨﻨﺪﻩ ﺗﻔﺴﲑ ﳕﻮﺩ‪ .‬ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﺟﻨﺎﺏ ﮔﻠﭙﺎﻳﮕﺎﱏ ﻣﺄﺧﺬ ﻭ ﺳﻨﺪ ﺭﻭﺍﻳﺖ ﺍﻳﻦ ﺳﺨﻦ‬
‫ﺭﺍ ﺍﺭﺍﺋﻪ ﻧﮑﺮﺩﻩﺍﺳﺖ‪ .‬ﺑﻨﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﺻﺤ‪‬ﺖ ﺍﻳﻦ ﺳﺨﻦ ﳏ ﹼﻞ ﺗﺮﺩﻳﺪ ﺍﺳﺖ‪.‬‬
‫‪ _ ٥٦‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ‪.God Passes By‬ﺻﻔﺤﻪ ‪.٣٢‬‬
‫ﺏ _ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﻪ ‪.٢٩٧‬‬
‫‪ _ ٥٧‬ﻋﲔ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺍ ﹼﻥﺍﳌﺘ‪‬ﻘﲔ ﰱ ﺟﻨ‪‬ﺎﺕ ﻭ ﻬﻧﺮ ﰱ ﻣﻘﻌﺪ ﺻﺪﻕ ﻋﻨﺪ ﻣﻠﻴﮏ‬
‫ﻣﻘﺘﺪﺭ )ﺳﻮﺭﻩ ﻗﻬﺮ ﺁﻳﺎﺕ ‪.(٥٤ _ ٥٥‬‬
‫‪ _ ٥٨‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﺎﺕ ‪.٢٩٧ _ ٩٨‬‬
‫‪ _ ٥٩‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﻔﺤﺎﺕ ‪.٣٠٧ _ ٣٠٨‬‬
‫‪ .God Passes By _ ٦٠‬ﺻﻔﺤﻪ ‪.٣٢‬‬
‫‪ _ ٦١‬ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﻣﻨﺎﺑﻊ ﻏﲑ ﺍﻣﺮﻯ ﻣﻮﺿﻮﻉ ﮐﺸﻒ ﺣﺠﺎﺏ ﻭ ﺧﻄﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻗﺪ‪‬ﻭﺱ ﺑﺎ‬
‫ﳏﺘﻮﺍﻯ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ God Passes By ،‬ﻭ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻣﻐﺎﻳﺮﺕ ﺩﺍﺭﺩ ﮐﻪ ﺑﺎﻳﺪ ﺗﺼﺤﻴﺢ‬
‫ﻭ ﻳﺎ ﺗﻌﺪﻳﻞ ﻭ ﺑﺎ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺗﻄﺒﻴﻖ ﺷﻮﺩ‪ .‬ﻧﻴﮑﻼ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﺳﻴ‪‬ﺪﻋﻠﯽﳏﻤ‪‬ﺪ‬
‫ﺑﺎﺏﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺑﻨﺎ ﺑﺮ ﻣﻌﻤﻮﻝ ﺩﺭ ﻣﻮﺍﻗﻊ ﺳﺨﻨﺮﺍﱏ ﭘﺮﺩﻩ ﻧﺎﺯﮐﻰ ﺑﺘﻮﺳ‪‬ﻂ ﺭﻳﺴﻤﺎﻬﻧﺎ ﺩﺭ‬
‫ﻣﻘﺎﺑﻞ ﺧﻮﺩ ﻣﻰﺁﻭﳜﺖ ﻭ ﺩﺭ ﻋﻘﺐ ﺁﻥ ﺻﺤﺒﺖ ﻣﻰﮐﺮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ‪‬ﺘﺮﻳﻦ ﻟﺒﺎﺱ ﺧﻮﺩ ﺭﺍ‬
‫ﭘﻮﺷﻴﺪ ﻭ ﻧﻔﻴﺲﺗﺮﻳﻦ ﺟﻮﺍﻫﺮﺍﺗﻰ ﮐﻪ ﺩﺍﺷﺖ ﺯﻳﺐ ﭘﻴﮑﺮ ﺧﻮﺩ ﺳﺎﺧﺖ ﻭ ﺑﻪ ﺩﻭ ﺧﺪﻣﺘﮑﺎﺭ ﺧﻮﺩ‬
‫ﺍﻣﺮ ﮐﺮﺩ ﮐﻪ ﺩﺭ ﻋﻘﺐ ﺍﻭ ﺑﺎﻳﺴﺘﻨﺪ ﻭ ﻣﻘﺮﺍﺿﻰ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺘﻪﺑﺎﺷﻨﺪ ﻭ ﳘﲔ ﮐﻪ ﺑﻪ ﺁﻬﻧﺎ ﺍﺷﺎﺭﻩ‬
‫ﮐﺮﺩ ﻫﺮﺩﻭ ﺑﺎ ﻫﻢ ﻳﮑﺪﻓﻌﻪ ﺭﻳﺴﻤﺎﻬﻧﺎﻯ ﭘﺮﺩﻩ ﺭﺍﻣﻘﺮﺍﺽ ﮐﻨﻨﺪ ﺗﺎ ﭘﺮﺩﻩ ﺑﻴﮑﺒﺎﺭ ﺑﻴﺎﻓﺘﺪ‪ .‬ﭘﺲ ﺍﺯ ﺍﻳﻦ‬
‫ﻣﻘﺪ‪‬ﻣﺎﺕ ﺷﺮﻭﻉ ﺑﻪ ﺳﺨﻨﺮﺍﱏ ﮐﺮﺩ‪)...‬ﺻﻔﺤﻪ ‪ ٣٠٠‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ(‪ .‬ﻧﻴﮑﻼ ﺗﺼﺮﻳﺢ ﻣﻰﮐﻨﺪ ﮐﻪ‬
‫ﭘﺲ ﺍﺯ ﺍﻋﺘﺮﺍﺽ ﻭ ﳘﻬﻤﻪ ﺍﺻﺤﺎﺏ ﲨﺎﻝ ﺍ‪‬ﻰ ﺍﺯ ﺑﻴﻢ ﺁﻧﮑﻪ ﻣﺒﺎﺩﺍ ﻃﺎﻫﺮﻩ ﻣﻮﺭﺩ ﻫﺠﻮﻡ ﳐﺎﻟﻔﺎﻥ‬
‫ﻗﺮﺍﺭ ﮔﲑﺩ ﻭ ﺧﻮﻧﺮﻳﺰﻯ ﺷﻮﺩ ﻓﻮﺭﹰﺍ ﻋﺒﺎﻯ ﺣﻀﺮﺗﺸﺎﻥ ﺭﺍ ﺑﺮ ﺳﺮ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺍﻧﺪﺍﺧﺘﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﺧﻴﻤﻪ‬
‫ﺧﻮﺩ ﺑﺮﺩﻧﺪ )ﺻﻔﺤﻪ ‪ .(٣٠١‬ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺩﺭ ﻣﻨﺎﺑﻊ ﻣﻮﺛﹼﻖ ﺍﻣﺮﻯ ﺗﺄﻳﻴﺪ ﻧﺸﺪﻩﺍﻧﺪ‪ .‬ﺍﺯ ﺗﺎﺭﻳﺦ ﻧﻴﮑﻼ‬
‫)ﺻﻔﺤﺎﺕ ‪ ٣٠١ _ ٣٠٥‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ( ﳘﭽﻨﲔ ﺑﺮ ﻣﻰﺁﻳﺪ ﮐﻪ ﻗﺪ‪‬ﻭﺱ ﻫﻨﮕﺎﻡ ﮐﺸﻒ ﺣﺠﺎﺏ‬
‫ﺣﺎﺿﺮ ﻧﺒﻮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔﻧﻮﺷﺘﻪ ﺍﺯﻟﻴﺎﻥ ﻧﻴﺰ ﻣﻮﺿﻮﻉ ﭘﺎﺭﻩﮐﺮﺩﻥ ﺑﻨﺪﻫﺎﻯ ﭘﺮﺩﻩ ﺣﺎﺋﻞ‬
‫ﻣﻴﺎﻥ ﻃﺎﻫﺮﻩ ﻭ ﺍﺻﺤﺎﺏ ﻭ ﻋﺪﻡ ﺣﻀﻮﺭ ﻗﺪ‪‬ﻭﺱ ﺩﺭ ﻫﻨﮕﺎﻡ ﮐﺸﻒ ﺣﺠﺎﺏ ‪‬ﻤﺎﻥ ﺗﺮﺗﻴﺐ ﻣﺬﮐﻮﺭ‬
‫ﺩﺭ ﮐﺘﺎﺏ ﻧﻴﮑﻼ ﺁﻣﺪﻩﺍﺳﺖ )ﺻﻔﺤﺎﺕ ‪.(٧ _ ٨‬‬
‫‪ _ ٦٢‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺩﺭ ﺑﺪﺷﺖ ﳘﻪ ﺍﺻﺤﺎﺏ ﻓﺮﺍﺭ ﮐﺮﺩﻧﺪ ﻣﮕﺮ‬
‫ﻣﻌﺪﻭﺩﻯ)ﺯﺭﻗﺎﱏ ﺑﺪﺍﻳﻊﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﻔﺤﻪ ‪.(١٦٥‬‬
‫‪ _ ٦٣‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﻪ ‪ .٤٩١‬ﺑﺮﺍﺩﺭﺍﻥ ﻬﻧﺮﻯ ﺳﺮﺍﳒﺎﻡ ‪‬ﺪﺍﻳﺖ ﻭ ﺩﻻﻟﺖ‬
‫ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ ﳘﺎﻥ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺑﻪ ﲨﻊ ﺛﺎﺑﺘﺎﻥ ﭘﻴﻮﺳﺘﻨﺪ‪.‬‬
‫‪ _ ٦٤‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﻔﺤﻪ ‪.٣٠٨‬‬
‫‪ _ ٦٥‬ﻣﻼﹼﻋﺒﺪﺍﳋﺎﻟﻖ ‪‬ﺪﺍﻳﺖ ﻭ ﺩﻻﻟﺖ ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ ﳘﺎﻥ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺑﻪ ﲨﻊ ﺛﺎﺑﺘﺎﻥ‬
‫ﭘﻴﻮﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﻭ ﺭﺍ ﺑﻪ ﺫﺑﻴﺢ ﻣﻠﻘﹼﺐ ﳕﻮﺩ‪ .‬ﻣﻼﹼﻋﺒﺪﺍﳋﺎﻟﻖ ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﻭﻗﺎﻳﻊ ﻗﻠﻌﻪ‬
‫ﻃﱪﺳﻰ ﺑﺸﻬﺎﺩﺕ ﺭﺳﻴﺪ‪.‬‬
‫‪ _ ٦٦‬ﻇﺎﻫﺮﹰﺍ ﺗﻮﺟ‪‬ﻪ ﺍﺻﺤﺎﺏ ﺑﻪ ﺭﻭﺍﻳﺖ ﻣﻌﺮﻭﻑ ﺷﻴﻌﻰ ﺑﻮﺩﻩﺍﺳﺖ ﮐﻪ ﺑﻴﺎﻥ ﻣﻰﮐﻨﺪ ﺩﺭ ﺭﻭﺯ‬
‫ﻗﻴﺎﻣﺖ ﻫﻨﮕﺎﻡ ﻋﺒﻮﺭ ﻓﺎﻃﻤﻪ ﺯﻫﺮﺍﺀ ﺍﺯ ﻣﻴﺎﻥ ﲨﻊ ﻧﺪﺍ ﻣﻰﺭﺳﺪ ﮐﻪ ﭼﺸﻤﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﺒﻨﺪﻳﺪ ﮐﻪ‬
‫ﻓﺎﻃﻤﻪ ﺩﺧﺘﺮ ﺭﺳﻮﻝﺍﷲ ﻋﺒﻮﺭ ﻣﻰﳕﺎﻳﺪ‪ .‬ﻋﺒﺎﺭﺕ ﻏﻀ‪‬ﻮﺍ ﺍﺑﺼﺎﺭﮐﻢ)ﭼﺸﻤﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﺒﻨﺪﻳﺪ(‬
‫ﮔﻮﻳﺎﻯ ﺁﻧﺴﺖ ﮐﻪ ﺟﻨﺎﺏ ﻓﺎﻃﻤﻪ ﰉﺣﺠﺎﺏ ﻋﺒﻮﺭ ﻣﻰﳕﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺩﺭ ﭼﻨﺪ ﮐﺘﺎﺏ ﺷﻴﻌﻰ‬
‫ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﺩﺭ ﳎﻠﹼﺪ ﻫﻔﺘﻢ ﮐﺘﺎﺏ ﲝﺎﺭﺍﻻﻧﻮﺍﺭ ﰱ ﺍﺧﺒﺎﺭﺍﻻﺋﻤﺔﺍﻻﻃﻬﺎﺭ ﻣﻼﹼﳏﻤ‪‬ﺪﺑﺎﻗﺮ ﳎﻠﺴﻰ ﺛﺎﱏ‬
‫ﻣﺂ ﹰﻻ ﺍﺯ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﭼﻨﲔ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ :‬ﹼﰒ ﻳﻨﺎﺩﻯ ﻣﻨﺎﺩ ﻣﻦ ﺑُﻄﻨﺎﻥ ﺍﻟﻌﺮﺵ ﻳﺎ ﻣﻌﺸﺮﺍﳋﻼﺋﻖ‬
‫ﻏﻀ‪‬ﻮﺍ ﺍﺑﺼﺎﺭﮐﻢ ﺣﺘ‪‬ﻰ ﲤ ‪‬ﺮ ﺑﻨﺖ ﺣﺒﻴﺐﺍﷲ ﺍﻟﯽ ﻗﺼﺮﻫﺎ‪ ،‬ﻓﺘﻤ ‪‬ﺮ ﻓﺎﻃﻤﺔ ﺑﻨﱴ)ﺻﻔﺤﻪ ‪ .(٣٣٦‬ﻣﻔﺎﺩ‬
‫ﺭﻭﺍﻳﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻣﻨﺎﺩﻯ ﺍﺯ ﻣﻴﺎﻥ ﻋﺮﺵ ﺍﳍﻰ ﻧﺪﺍﺀ ﻣﻰﮐﻨﺪ ﮐﻪ ﺍﻯ ﻣﺮﺩﻣﺎﻥ‬
‫ﭼﺸﻤﺎﻧﺘﺎﻥ ﺭﺍ ﺑﺒﻨﺪﻳﺪ ﺗﺎ ﺩﺧﺘﺮ ﺣﺒﻴﺐ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻗﺼﺮ ﺧﻮﻳﺶ ﺭﻭﺩ‪ .‬ﭘﺲ ﺩﺧﺘﺮﻡ ﻓﺎﻃﻤﻪ ﺑﺴﻮﻯ‬
‫ﻗﺼﺮ ﻣﻰﺭﻭﺩ‪ .‬ﺭﻭﺍﻳﺖ ﻣﺬﮐﻮﺭ ﺩﺭ ﳎﻠﹼﺪ ﭼﻬﻞ ﻭ ﺳﻮﻡ ﳘﺎﻥ ﮐﺘﺎﺏ ﻣﺂ ﹰﻻ ﺑﻨﻘﻞ ﺍﺯ ﺍﻣﺎﻡ ﺟﻌﻔﺮ‬
‫ﺻﺎﺩﻕ ﻋﻠﻴﻪ ‪‬ﺎﺀﺍﷲ ﺑﺪﻳﻦﺻﻮﺭﺕ ﺛﺒﺖ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ :‬ﺍﺫ ﮐﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗﻴﻞ ﻳﺎ ﺍﻫﻞ ﺍﳉﻤﻊ‬
‫ﻏﻀ‪‬ﻮﺍ ﺍﺑﺼﺎﺭﮐﻢ ﲤ ‪‬ﺮ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺭﺳﻮﻝﺍﷲ ﺻﻞ ﻓﺘﻤ ‪‬ﺮ‪) ...‬ﺻﻔﺤﻪ ‪ .(٢٢١‬ﻣﻔﺎﺩ ﺍﻳﻦ ﺭﻭﺍﻳﺖ‬
‫ﮔﻮﻳﺎﻯ ﺁﻧﺴﺖ ﮐﻪ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺧﻄﺎﺏ ﺑﻪ ﲨﺎﻋﺖ ﺣﺎﺿﺮ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﭼﺸﻤﺎﻥ ﺧﻮﻳﺶ‬
‫ﺭﺍ ﺑﺒﻨﺪﻳﺪ ﮐﻪ ﻓﺎﻃﻤﻪ ﺩﺧﺘﺮ ﺭﺳﻮﻝﺍﷲ ﺻﻞ ﻋﺒﻮﺭ ﻣﻰﳕﺎﻳﺪ‪ .‬ﭘﺲ ﻓﺎﻃﻤﻪ ﻋﺒﻮﺭ ﻣﻰﮐﻨﺪ‪.‬‬
‫‪ _ ٦٧‬ﺷﺎﻳﺪ ﺍﺷﺎﺭﻩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺭﻭﺍﻳﺖ ﻣﻔﺼ‪‬ﻞ ﻣﻨﻘﻮﻝ ﺍﺯ ﺣﻀﺮﺕ ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺻﺎﺩﻕ‬
‫ﺑﺎﺷﺪ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﲝﺎﺭﺍﻻﻧﻮﺍﺭ ﳎﻠﺴﻰ ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺫﮐﺮ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﻗﺎﺋﻢ ﻭ‬
‫ﺳﻴﺼﺪ ﻭ ﺳﻴﺰﺩﻩ ﺗﻦ ﺍﺻﺤﺎﺏ ﳐﺼﻮﺹ ﺁﻥ ﺣﻀﺮﺕ ﺑﻌﻨﻮﺍﻥ ﺣﮑﹼﺎﻡ ﺣﻘﻴﻘﻰ ﺍﺭﺽ ﺷﺪﻩ ﻭ‬
‫ﺳﺮﺍﳒﺎﻡ ﻣﺬﮐﻮﺭ ﮔﺮﺩﻳﺪﻩ ﮐﻪ ﻗﺎﺋﻢ ﻣﺘﮑﻠﹼﻢ ﺑﻪ ﮐﻠﻤﻪ ﺍﻯ ﺧﻮﺍﻫﺪ ﮔﺸﺖ ﮐﻪ ﺑﺮﺧﻰ ﺍﺯﺍﺻﺤﺎﺑﺶ‬
‫ﺑﺪﺍﻥ ﮐﻔﺮﺧﻮﺍﻫﻨﺪ ﻭﺭﺯﻳﺪ‪ .‬ﺩﺭﲞﺶ ﺁﺧﺮ ﺭﻭﺍﻳﺖ ﻣﻰﻓﺮﻣﺎﻳﺪ‪:‬ﻓﻴﺠﻮﻟﻮﻥ ﰱ ﺍﻻﺭﺽ‪...‬ﻓﲑﺟﻌﻮﻥ ﺍﻟﻴﻪ‬
‫ﻭﺍﷲ ﺍﱏ ﻻﻋﺮﻑ ﺍﻟﮑﻼﻡ ﺍﻟﹼﺬﻯ ﻳﻘﻮﻟﻪ ﳍﻢ ﻓﻴﮑﻔﺮﻭﻥ ﺑﻪ)ﳎﻠﹼﺪ ﭘﻨﺠﺎﻩ ﻭ ﺩﻭﻡ ﲝﺎﺭﺍﻻﻧﻮﺍﺭ‪ ،‬ﺻﻔﺤﻪ‬
‫‪.(٣٢٦‬‬
‫‪ .God Passes By _ ٦٨‬ﺻﻔﺤﺎﺕ ‪.٣٢ _ ٣٣‬‬
‫‪ _ ٦٩‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ‪ .‬ﺻﻔﺤﻪ ‪.٣٠٨‬‬
‫‪ .God Passes By _ ٧٠‬ﺻﻔﺤﺎﺕ ‪.٣٢ _ ٣٣‬‬
‫ﱃﺍﻣﺮﺍﷲ ﻣﻮ‪‬ﺭﺥ ﺷﺸﻢ ﮊﺍﻧﻮﻳﻪ ‪ ١٩٣٣‬ﻣﻴﻼﺩﻯ ﺧﻄﺎﺏ ﺑﻪ ﻳﮑﻰ‬ ‫‪ _ ٧١‬ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺍﺯ ﺍﺣﺒ‪‬ﺎﺀ ﻣﻨﺪﺭﺝ ﺩﺭ ﳎﻤﻮﻋﻪ ‪) Lights of Guidance‬ﺻﻔﺤﻪ ‪ .(٣٥١‬ﺑﻌﻠﹼﺖ ﺍﳘﻴ‪‬ﺖ ﻣﻮﺿﻮﻉ‬
‫ﻋﲔ ﺑﻴﺎﻥ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺩﺭﺝ ﻣﻰﮔﺮﺩﺩ‪:‬‬
‫‪"The Episode of Badasht was prearranged by Bahá'u'lláh, Táhirih and‬‬
‫‪Quddus, that seeming difference between the last two was only to appease‬‬
‫‪the more orthodox of the friends who found difficulty in accepting the‬‬
‫‪changes advocated by Táhirih and Quddus was in reality in full sympathy‬‬
‫‪with what she did. It could not be otherwise".‬‬
‫‪ _ ٧٢‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﻪ ‪.٣٦١‬‬
‫‪ _ ٧٣‬ﻧﻘﻞ ﺍﺯ ﻣﱳ ﺍﺻﻠﯽ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ )ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪،‬‬
‫ﺻﻔﺤﻪ ‪.(١١١‬‬
‫‪ _ ٧٤‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﻪ ‪.٣٠٠‬‬
‫ﲞﺶﺳﻴﺰﺩﻫﻢ‬
‫ﺍﻳ‪‬ﺎﻡﺍﻗﺎﻣﺖﺟﻨﺎﺏﻃﺎﻫﺮﻩﺩﺭﻣﺎﺯﻧﺪﺭﺍﻥ‬
‫ﭘﺲ ﺍﺯ ﺧﺎﲤﻪ ﺍﺣﺘﻔﺎﻝ ﺑﺪﺷﺖ ﺍﺻﺤﺎﺏ ﻋﺎﺯﻡ ﻣﺎﺯﻧﺪﺭﺍﻥ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﺑﺎﻣﺮ ﲨﺎﻝ ﺍ‪‬ﻰ ﮐﺠﺎﻭﻩﺍﻯ‬
‫ﻓﺮﺍﻫﻢ ﮔﺸﺖ ﺗﺎ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﻭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺁﻥ ﺳﻮﺍﺭ ﺷﻮﻧﺪ‪ .‬ﻃﺎﻫﺮﻩ ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ‬
‫ﺍﺷﻌﺎﺭﻯ ﺍﻧﺸﺎﺩ ﻭ ﺑﺎ ﺻﻮﺕ ﺭﺳﺎ ﻗﺮﺍﺋﺖ ﻣﻰﳕﻮﺩ ﻭ ﻳﺎﺭﺍﻥ ﮐﻪ ﺩﺭ ﭘﻰ ﮐﺠﺎﻭﻩ ﭘﻴﺎﺩﻩ )ﻭ ﺗﲎ ﭼﻨﺪ‬
‫ﺳﻮﺍﺭﻩ( ﺭﺍﻩ ﻣﻰﭘﻴﻤﻮﺩﻧﺪ ﺁﻥ ﺍﺷﻌﺎﺭ ﺭﺍ ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪ ﺗﻐ‪‬ﲎ ﻣﻰﳕﻮﺩﻧﺪ‪(١).‬‬
‫ﺻﺪﺍﻯ ﺍﺻﺤﺎﺏ ﺩﺭ ﺩﺷﺖ ﻭ ﮐﻮﻫﺴﺎﺭﺍﻥ ﻣﻰﭘﻴﭽﻴﺪ ﻭ ﮔﻮﺋﻰ ﻧﻮﻳﺪ ﻣﻰﺩﺍﺩ ﮐﻪ ﺩﻭﺭ ﻗﺪﱘ‬
‫ﺳﺮﺭﺳﻴﺪ ﻭ ﻇﻬﻮﺭ ﺟﺪﻳﺪ ﭘﺪﻳﺪ ﮔﺸﺖ‪ .‬ﺁﻧﺎﻥ ﭘﺲ ﺍﺯ ﻋﺒﻮﺭ ﺍﺯ ﺷﺎﻫﺮﻭﺩ‪ ،‬ﺷﺎﻫﮑﻮﻩ‪ ،‬ﻣﻴﺎﻧﻪﺳﺮ ﻭ‬
‫ﺩﺯﻭﺍﺭ ﺑﻪ ﻧﻴﺎﻻ ﺭﺳﻴﺪﻧﺪ‪ (٢) .‬ﭼﻮﻥ ﺍﻳﻦ ﺭﺍﻩ ﺩﺭﺍﺯ ﺁﻬﻧﺎ ﺭﺍ ﺑﮑﻠﹼﻰ ﺧﺴﺘﻪ ﮐﺮﺩﻩﺑﻮﺩ ﺩﺭ ﭘﺎﻯ ﮐﻮﻩ‬
‫ﺑﺰﺭﮔﻰ ﺩﺭ ﻧﻴﺎﻻ ﺧﻴﻤﻪﻫﺎ ﺑﺮﺍﻓﺮﺍﺷﺘﻪ ﻭ ﺷﺐ ﺭﺍ ﺍﺳﺘﺮﺍﺣﺖ ﳕﻮﺩﻧﺪ‪ .‬ﻫﻨﮕﺎﻡ ﺳﺤﺮ ﻗﺮﻳﺐ ﭘﺎﻧﺼﺪﺗﻦ‬
‫ﺍﺯ ﻣﺮﺩﻡ ﻣﺘﻌﺼ‪‬ﺐ ﻫﺰﺍﺭﺟﺮﻳﺐ ﺑﺪﺍﻧﺎﻥ ﻫﺠﻮﻡ ﳕﻮﺩﻧﺪ ﻭ ﺍﺻﺤﺎﺏ ﺭﺍ ﺗﺎﺭ ﻭ ﻣﺎﺭ ﮐﺮﺩﻩ ﺍﻣﻮﺍﻟﺸﺎﻥ ﺭﺍ‬
‫ﺑﻐﺎﺭﺕ ﺑﺮﺩﻧﺪ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺍﺳﺘﺎﻥ ﻫﺠﻮﻡ ﻣﺮﺩﻡ ﺭﺍ ﺩﺭ ﻧﻴﺎﻻ ﺑﺮﺍﻯ ﺷﺨﺺ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‬
‫ﭼﻨﲔ ﺗﻌﺮﻳﻒ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪:‬‬
‫ﻭﻗﱴ ﮐﻪ ﻣﺎ ﺑﻪ ﻧﻴﺎﻻ ﺭﺳﻴﺪﱘ ﺑﺮﺍﻯ ﺍﺳﺘﺮﺍﺣﺖ ﺩﺭ ﺩﺍﻣﻨﻪ ﮐﻮﻩ ﻓﺮﻭﺩ ﺁﻣﺪﱘ‪ .‬ﻫﻨﮕﺎﻡ ﻓﺠﺮ ﺍﺯ ﺻﺪﺍﻯ‬
‫ﺳﻨﮕﻬﺎﺋﻰ ﮐﻪ ﲨﻌﻴ‪‬ﺖ ﻣﻬﺎﲨﲔ ﺍﺯ ﺑﺎﻻﻯ ﮐﻮﻩ ﺑﻄﺮﻑ ﻣﺎ ﻣﻰﺍﻓﮑﻨﺪﻧﺪ ﺑﻴﺪﺍﺭ ﺷﺪﱘ‪ .‬ﻫﺠﻮﻡ ﺁﻬﻧﺎ‬
‫ﺑﻘﺪﺭﻯ ﺷﺪﻳﺪ ﺑﻮﺩ ﮐﻪ ﳘﺮﺍﻫﺎﻥ ﻣﺎ ﮔﺮﻓﺘﺎﺭ ﺗﺮﺱ ﻭ ﺧﻮﻑ ﮔﺮﺩﻳﺪﻩ ﻓﺮﺍﺭ ﮐﺮﺩﻧﺪ‪ .‬ﻣﻦ ﻟﺒﺎﺳﻬﺎﻯ‬
‫ﺧﻮﺩﻡ ﺭﺍ ﲜﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﭘﻮﺷﺎﻧﻴﺪﻡ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﳏ ﹼﻞ ﺍﻣﲎ ﻓﺮﺳﺘﺎﺩﻡ ﻭ ﺧﻮﺩ ﻣﻰﺧﻮﺍﺳﺘﻢ ﺑﻌﺪﹰﺍ ﺑﻪ ﺍﻭ‬
‫ﻣﻠﺤ ‪‬ﻖ ﺷﻮﻡ‪ .‬ﻭﻗﱴ ﮐﻪ ﺑﻪ ﺁﻥ ﳏ ﹼﻞ ﺭﺳﻴﺪﻡ ﻗﺪ‪‬ﻭﺱ ﺍﺯ ﺁﳒﺎ ﺭﻓﺘﻪﺑﻮﺩ‪ .‬ﺩﺭ ﻧﻴﺎﻻ ﲜﺰ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ‬
‫ﺟﻮﺍﱏ ﻣﻮﺳﻮﻡ ﺑﻪ ﻣﲑﺯﺍﻋﺒﺪﺍﷲ ﺷﲑﺍﺯﻯ ﮐﺲ ﺩﻳﮕﺮﻯ ﺑﺎﻗﻰ ﳕﺎﻧﺪﻩ ﺑﻮﺩ‪ .‬ﻫﺠﻮﻡ ﲨﻌﻴ‪‬ﺖ ﺷﺪﻳﺪ‬
‫ﺑﻮﺩ‪ .‬ﺧﻴﻤﻪﻫﺎ ﺭﺍ ﮐﻨﺪﻧﺪ‪ .‬ﺑﺮﺍﻯ ﺣﻔﺎﻇﺖ ﻃﺎﻫﺮﻩ ﺟﺰ ﳘﺎﻥ ﺟﻮﺍﻥ ﺷﲑﺍﺯﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﻧﻴﺎﻓﺘﻢ‪.‬‬
‫ﻣﺸﺎﺭﺍﻟﻴﻪ ﺩﺍﺭﺍﻯ ﺷﻬﺎﻣﺖ ﻭ ﻋﺰﻣﻰ ﺷﺪﻳﺪ ﺑﻮﺩ‪ .‬ﴰﺸﲑﻯ ﺑﺪﺳﺖ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﻭ ﺑﺎ ﮐﻤﺎﻝ‬
‫ﺷﺠﺎﻋﺖ ﲨﻌﻴ‪‬ﱴ ﺭﺍ ﮐﻪ ﺑﺮﺍﻯ ﻏﺎﺭﺕﮐﺮﺩﻥ ﺍﺛﺎﺙ ﻣﺎ ﻫﺠﻮﻡ ﻣﻰﮐﺮﺩﻧﺪ ﺟﻠﻮﮔﲑﻯ ﻣﻰﮐﺮﺩ‪ .‬ﺑﺎ‬
‫ﺁﻧﮑﻪ ﭼﻨﺪﻳﻦ ﺯﺧﻢ ﺑﺮﺩﺍﺷﺘﻪ ﺑﻮﺩ ﺑﺮﺍﻯ ﺣﻔﻆ ﺍﻣﻮﺍﻝ ﻣﺎ ﺣﺎﺿﺮ ﺑﻮﺩ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﻓﺪﺍﺀ ﳕﺎﻳﺪ‪ .‬ﻣﻦ‬
‫ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﲨﻌﻴ‪‬ﺖ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻢ ﻭ ﺑﻪ ﻧﺼﻴﺤﺖ ﺁﻬﻧﺎ ﭘﺮﺩﺍﺧﺘﻢ ﻭ ﺑﻪ ﺁﻬﻧﺎ ﻓﻬﻤﺎﻧﺪﻡ ﮐﻪ ﻗﺴﺎﻭﺕ ﻭ‬
‫ﺑﺪﺭﻓﺘﺎﺭﻯ ﺧﻮﺏ ﻧﻴﺴﺖ‪ .‬ﻧﺼﻴﺤﺖ ﻣﻦ ﻣﺆﺛﹼﺮ ﻭﺍﻗﻊ ﺷﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺍﻣﻮﺍﻟﯽ ﺭﺍ ﮐﻪ ﺑﻐﺎﺭﺕ‬
‫ﺑﺮﺩﻩﺑﻮﺩﻧﺪ ﻣﺴﺘﺮﺩ ﺩﺍﺷﺘﻨﺪ‪(٣).‬‬
‫ﺣﺎﺩﺛﻪ ﻧﻴﺎﻻ ﺩﺭ ﺍﻭﺍﺳﻂ ﻣﺎﻩ ﺷﻌﺒﺎﻥ ‪ ١٢٦٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )ﺍﻭﺍﺳﻂ ﺁﮔﺴﺖ ‪ ١٨٤٨‬ﻣﻴﻼﺩﻯ(‬
‫ﻭﺍﻗﻊ ﮔﺸﺖ‪ .‬ﭘﺲ ﺍﺯ ﺭﻫﺎﺋﻰ ﺍﺯ ﺣﺎﺩﺛﻪ ﻧﻴﺎﻻ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﺎ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺧﺎﺩﻣﻪ ﺍﻭ ﺑﻪ‬
‫ﻧﻮﺭ ﻋﺰﳝﺖ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ ﺁﻥ ﺣﻀﺮﺕ ﺷﻴﺦﺍﺑﻮﺗﺮﺍﺏ ﺍﺷﺘﻬﺎﺭﺩﻯ ﺭﺍ ﺑﺮﺍﻯ ﺣﻔﺎﻇﺖ‬
‫ﻃﺎﻫﺮﻩ ﻣﻌﻴ‪‬ﻦ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺧﻮﺩ ﻋﺎﺯﻡ ﺑﻨﺪﺭ ﺟﺰ ﺷﺪﻧﺪ‪ .‬ﺩﺭ ﺁﻥ ﺍﻭﻗﺎﺕ ﻃﺎﻫﺮﻩ ﻗﺼﺪ ﺩﺍﺷﺖ ﮐﻪ ﺑﻪ‬
‫ﺁﺫﺭﺑﺎﳚﺎﻥ ﺑﺮﻭﺩ ﻭ ﲝﻀﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺸﺮ‪‬ﻑ ﺷﻮﺩ ﻭﻟﮑﻦ ﲨﺎﻝ ﺍ‪‬ﻰ ﺧﻄﺮﺍﺕ ﺍﻳﻦ ﺳﻔﺮ ﺭﺍ‬
‫ﺑﺪﻭ ﮔﻮﺷﺰﺩ ﮐﺮﺩﻩ ﻭ ﻣﻮﺍﻓﻘﺖ ﻧﻔﺮﻣﻮﺩﻧﺪ‪ (٤) .‬ﺑﻌﺪﻫﺎ ﻧﻴﺰ ﮐﻪ ﭘﻴﻐﺎﻡ ﻓﺮﺳﺘﺎﺩ ﻭ ﺍﺯ ﲨﺎﻝ ﺍ‪‬ﻰ‬
‫ﺗﻘﺎﺿﺎ ﳕﻮﺩ ﮐﻪ ﺍﺟﺎﺯﻩ ﻓﺮﻣﺎﻳﻨﺪ ﺑﺎ ﻟﺒﺎﺱ ﻣﺮﺩﺍﻧﻪ ﺑﻪ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﺭﻭﺩ ﺻﻼﺡ ﻧﺪﺍﻧﺴﺘﻨﺪ‪(٥) .‬‬
‫ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﭘﺲ ﺍﺯ ﻋﺰﳝﺖ ﺍﺯ ﻧﻴﺎﻻ ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ ﮔﺮﻓﺘﺎﺭ ﺩﴰﻨﺎﻥ ﺷﺪ ﻭ ﺍﻧﺪﮐﻰ ﺑﻌﺪ ﺩﺭ ﺷﻬﺮ‬
‫ﺳﺎﺭﻯ ﺩﺭ ﺧﺎﻧﻪ ﻣﲑﺯﺍﳏﻤ‪‬ﺪﺗﻘﹼﻰ ﳎﺘﻬﺪ ﺳﺎﺭﻭﻯ ﺯﻧﺪﺍﱏ ﮔﺸﺖ‪ .‬ﺑﻘﻴ‪‬ﻪ ﻳﺎﺭﺍﻥ ﻧﻴﺰ ﭘﺮﺍﮐﻨﺪﻩ ﮔﺸﺘﻨﺪ ﻭ‬
‫ﺑﻌﺪﹰﺍ ﻏﺎﻟﺐ ﺁﻧﺎﻥ ﺑﻪ ﺍﺻﺤﺎﺏ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﭘﻴﻮﺳﺘﻨﺪ‪ (٦) .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺭﺍﻩ ﻋﺰﳝﺖ ﺑﻪ ﻧﻮﺭ‬
‫ﳔﺴﺖ ﺑﻪ ﺷﻬﺮ ﺑﺎﺭﻓﺮﻭﺵ ﻭﺍﺭﺩ ﮔﺸﺖ‪ .‬ﺩﺭ ﺁﻥ ﺍ‪‬ﻳﺎﻡ ﮐﻪ ﻣﺎﻩ ﺭﻣﻀﺎﻥ ﺑﻮﺩ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻧﻪ ﳎﺘﻬﺪ‬
‫ﺷﻬﲑ ﺟﻨﺎﺏ ﻣﻼﹼﳏﻤ‪‬ﺪﲪﺰﻩ ﺷﺮﻳﻌﺘﻤﺪﺍﺭ ﮐﺒﲑ ﻓﺮﻭﺩ ﺁﻣﺪ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﺑﺮﺟﺴﺘﻪ ﺟﻨﺎﺏ‬
‫ﺷﻴﺦﺍﲪﺪ ﺍﺣﺴﺎﺋﻰ ﺑﻮﺩ ﻭ ﺍﺯ ﺩﻳﮕﺮ ﻋﻠﻤﺎﺀ ﺷﻬﲑ ﺯﻣﺎﻥ ﺧﻮﻳﺶ ﻧﻴﺰ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩﺑﻮﺩ‪ .‬ﺷﺮﻳﻌﺘﻤﺪﺍﺭ‬
‫ﻧﺰﺩ ﻫﺮﺩﻭ ﲨﺎﻋﺖ ﺍﺻﻮﻟﯽ ﻭ ﺍﺧﺒﺎﺭﻯ ﳏﺘﺮﻡ ﺑﻮﺩ ﻭ ﻣﺮﺩﻡ ﺑﺎﺭﻓﺮﻭﺵ ﺑﻪ ﻭﻯ ﻬﻧﺎﻳﺖ ﻣﻬﺮ ﻭ ﺍﺭﺍﺩﺕ‬
‫ﻣﻰﻭﺭﺯﻳﺪﻧﺪ ﻭ ﺍﺯ ﺍﻭ ﻣﻌﺠﺰﺍﺕ ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺴﻴﺎﺭ ﺭﻭﺍﻳﺖ ﻣﻰﳕﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻓﺎﺿﻞ ﺟﻠﻴﻞ ﻫﻨﮕﺎﻡ‬
‫ﺩﻋﺎ ﻭ ﻣﻨﺎﺟﺎﺕ ﻭ ﺗﺪﺭﻳﺲ ﻭ ﺩﺭ ﺳﺨﻦﺭﺍﻧﻴﻬﺎﻯ ﺧﻮﻳﺶ ﺑﺴﻴﺎﺭ ﺳﺎﺩﻩ ﻭ ﺑﻠﻬﺠﻪ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺳﺨﻦ‬
‫ﻣﻰﮔﻔﺖ‪ .‬ﺳﺨﻨﺶ ﺁﻧﻘﺪﺭ ﺷﲑﻳﻦ ﻭ ﺩﻟﻨﺸﲔ ﻭ ﺷﺎﺩﻯﺁﻓﺮﻳﻦ ﺑﻮﺩ ﮐﻪ ﲨﻌﻴ‪‬ﺖ ﺩﺭ ﻣﺴﺠﺪ‬
‫ﺣﺎﺝﮐﺎﻇﻢﺑﻴﮏ )ﳏ ﹼﻞ ﻭﻋﻆ ﻭ ﺍﻣﺎﻣﺖ ﺍﻭ( ﻣﻮﺝ ﻣﻰﺯﺩ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺳﺨﻦ ﳘﻴﺸﻪ ﭼﻨﺪﺑﺎﺭ ﺣﻀ‪‬ﺎﺭ‬
‫ﺭﺍ ﺍﺯ ﺗﻪ ﺩﻝ ﲞﻨﺪﻩ ﻣﻰﺁﻭﺭﺩ ﻭ ﻣﻰﻓﺮﻣﻮﺩ ﻋﻬﺪ ﮔﺮﻳﻪ ﺑﺴﺮﺁﻣﺪﻩ ﻭ ﺍﻳﻦ ﻋﺼﺮ ﺩﻭﺭ ﺷﺎﺩﻯ ﻭ ﺧﻨﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﺷﺮﻳﻌﺘﻤﺪﺍﺭ ﻗﻠﺒﹰﺎ ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﺆﻣﻦ ﺑﻮﺩ ﻭ ﭘﺲ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺯ ﳏﻀﺮ ﺟﻨﺎﺏ‬
‫ﻗﺪ‪‬ﻭﺱ ﻭ ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ ﺍﺳﺘﻔﺎﺿﻪ ﻓﺮﺍﻭﺍﻥ ﳕﻮﺩ‪ .‬ﻫﻨﮕﺎﻡ ﺍﺟﺘﻤﺎﻉ ﺍﺻﺤﺎﺏ ﺩﺭ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﺑﺎ‬
‫ﺁﻧﮑﻪ ﻗﺮﻳﺐ ﻧﻮﺩﺳﺎﻝ ﺩﺍﺷﺖ ﺑﺎ ﮔﺮﻭﻫﻰ ﺍﺯ ﻳﺎﺭﺍﻥ ﺧﻮﺩ ﻋﺎﺯﻡ ﭘﻴﻮﺳﱳ ﺑﻪ ﺍﺻﺤﺎﺏ ﻗﻠﻌﻪ ﮔﺸﺖ‬
‫ﻭﻟﮑﻦ ﭼﻮﻥ ﺭﺍﻫﻬﺎﻯ ﻭﺻﻮﻝ ﺑﻪ ﻗﻠﻌﻪ ﻭﺳﻴﻠﻪ ﺩﴰﻨﺎﻥ ﺑﺴﺘﻪﺑﻮﺩ ﺗﻮﻓﻴﻖ ﻧﻴﺎﻓﺖ‪ .‬ﺍﻣ‪‬ﺎ ‪‬ﺮﻭﺳﻴﻠﻪ ﺑﻮﺩ‬
‫ﺍﺻﺤﺎﺏ ﻗﻠﻌﻪ ﺭﺍ ﻳﺎﺭﻯ ﻣﻰﳕﻮﺩ‪ .‬ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﺁﺛﺎﺭ ﺧﻮﺩ )ﻭ ﺍﺯ ﲨﻠﻪ ﺗﻔﺴﲑ ﺻﺎﺩﺍﻟﺼ‪‬ﻤﺪ( ﺭﺍ ﻧﺰﺩ‬
‫ﻭﻯ ﻓﺮﺳﺘﺎﺩ ﮐﻪ ﳏﻔﻮﻅ ﺩﺍﺭﺩ‪ .‬ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺍﺻﺤﺎﺏ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﺷﺮﻳﻌﺘﻤﺪﺍﺭ ﺑﺮ ﺍﺟﺴﺎﺩ‬
‫ﺷﻬﺪﺍﺀ ﳕﺎﺯ ﺧﻮﺍﻧﺪﻩ ﺁﻬﻧﺎ ﺭﺍ ﺩﻓﻦ ﳕﻮﺩ ﻭ ﻫﻢ ﺍﻭ ﺑﻮﺩ ﮐﻪ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﻗﻄﻌﺎﺕ ﺟﺴﺪ ﻣﻄﹼﻬﺮ ﻗﺪﻭﺱ‬
‫ﺭﺍ ﲨﻊﺁﻭﺭﻯ ﳕﻮﺩﻩ ﺩﻓﻦ ﳕﺎﻳﻨﺪ‪ .‬ﻭﻯ ﺩﺭ ﺣﺪﻭﺩ ﻧﻮﺩﺳﺎﻟﮕﻰ ﺑﺎ ﻣﺮﱘ ﺧﻮﺍﻫﺮ ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ‬
‫ﺍﺯﺩﻭﺍﺝ ﳕﻮﺩ ﺗﺎ ﺍﺯ ﻭﻯ ﲪﺎﻳﺖ ﮐﺎﻣﻞ ﳕﺎﻳﺪ‪ .‬ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﺳﻨ‪‬ﻰ ﻣﺘﺠﺎﻭﺯ ﺍﺯ ﺻﺪ ﺑﺴﺎﻝ ‪١٢٨١‬‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٦٤‬ﻣﻴﻼﺩﻯ( ﺑﻪ ﻣﻠﮑﻮﺕ ﺍ‪‬ﻰ ﺻﻌﻮﺩ ﳕﻮﺩ‪ .‬ﭼﻨﺪ ﺍﺛﺮ ﻣﻬ ‪‬ﻢ ﺍﺯ ﺷﺮﻳﻌﺘﻤﺪﺍﺭ‬
‫ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﮐﻪ ﻫﻴﭻ ﻳﮏ ﺑﻄﺒﻊ ﻧﺮﺳﻴﺪﻩﺍﺳﺖ‪ .‬ﺩﺭ ﺧﺎﲤﻪ ﻭ ﭘﻴﻮﺳﺖ ﮐﺘﺎﺏ ﺍﺳﺮﺍﺭﺍﻟﺸ‪‬ﻬﺎﺩﻩ ﺷﺮﺣﻰ‬
‫ﺩﺭ ﲪﺎﻳﺖ ﺍﺯ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭ ﺍﺣﻮﺍﻝ ﺣﻀﺮﺕ ﺑﺎﺏ‪ ،‬ﺟﻨﺎﺏ ﻗﺪ‪‬ﻭﺱ ﻭ ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ ﻧﮕﺎﺷﺘﻪ ﻭ‬
‫ﺑﻴﺎﺩﮔﺎﺭ ﻬﻧﺎﺩﻩﺍﺳﺖ‪(٧).‬‬
‫ﺑﺎﺭﻯ ﻃﺎﻫﺮﻩ ﺩﺭ ﻣﺴﺠﺪ ﺣﺎﺝﮐﺎﻇﻢﺑﻴﮏ ﮐﻪ ﳏ ﹼﻞ ﻭﻋﻆ ﻭ ﺗﺪﺭﻳﺲ ﺟﻨﺎﺏ ﺷﺮﻳﻌﺘﻤﺪﺍﺭ ﮐﺒﲑ ﺑﻮﺩ‬
‫ﺑﻪ ﻭﻋﻆ ﻭ ﺣ ﹼﻞ ﻣﺴﺎﺋﻞ ﻣﺸﮑﻠﻪ ﺩﻳﻨﻴ‪‬ﻪ ﻋﻠﻤﺎﺀ ﻭ ﺍﻫﺎﻟﯽ ﺷﻬﺮ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺩﺭ ﺻﻒ ﻧﺴﻮﺍﻥ‬
‫ﻣﻰﻧﺸﺴﺖ ﻭ ﺍﺯ ﭘﺸﺖ ﭘﺮﺩﻩ ﺑﻪ ﭘﺮﺳﺶ ﺣﺎﺿﺮﺍﻥ ﭘﺎﺳﺦﮔﻮﻳﺎ ﻭ ﮐﻮﺑﻨﺪﻩ ﻣﻰﺩﺍﺩ‪ .‬ﺣﺘ‪‬ﻰ ﮔﺎﻩ‬
‫ﺳﺨﻨﺎﻥ ﺷﺮﻳﻌﺘﻤﺪﺍﺭ ﺭﺍ ﻧﻘﺪ ﻣﻰﳕﻮﺩ ﻭ ﺩﺭ ﺑﺎﺏ ﺁﻬﻧﺎ ﺍﻇﻬﺎﺭ ﻧﻈﺮ ﻣﻰﻓﺮﻣﻮﺩ‪ .‬ﺷﺮﻳﻌﺘﻤﺪﺍﺭ ﺍﺯ ﻭﻯ‬
‫ﲡﻠﻴﻞ ﳕﻮﺩﻩ ﮐﺮﺍﺭﹰﺍ ﻣﻰﻓﺮﻣﻮﺩ ﮐﻪ ﺷﺨﺺ ﺍﻭ ﻭ ﺍﻣﺜﺎﻝ ﺍﻭ ﺑﺎﻳﺪ ﺍﺯ ﻃﺎﻫﺮﻩ ﺍﺳﺘﻔﺎﺿﻪ ﳕﺎﻳﻨﺪ‪ .‬ﲡﻠﻴﻞ‬
‫ﺷﺮﻳﻌﺘﻤﺪﺍﺭ ﻭ ﺍﺷﺘﻴﺎﻕ ﻣﺮﺩﻡ ﺑﺎﺭﻓﺮﻭﺵ ﺑﺮﺍﻯ ﺍﺳﺘﻤﺎﻉ ﺑﻴﺎﻧﺎﺕ ﺍﻭ ﻣﻮﺟﺐ ﺣﺴﺎﺩﺕ ﺳﻌﻴﺪﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺩﻳﮕﺮ ﳎﺘﻬﺪ ﻣﻌﺮﻭﻑ ﺷﻬﺮ ﮔﺸﺖ‪ .‬ﺗﻔﺘﲔ ﳕﻮﺩ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﻋﻠﻴﻪ ﺁﻥ ﺟﻨﺎﺏ ﺷﻮﺭﺍﻧﻴﺪ‪.‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ‬
‫ﺑﻪ ﭘﻴﺸﻨﻬﺎﺩ ﺷﺮﻳﻌﺘﻤﺪﺍﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭼﻨﺪﺭﻭﺯﻯ ﺩﺭ ﺧﺎﻧﻪ ﺳﺎﺩﺍﺕ ﻗﺎﺿﻮﻳ‪‬ﻪ ﺍﺯ ﺛﺮﻭﲤﻨﺪﺍﻥ ﻭ‬
‫ﺑﺰﺭﮔﺎﻥ ﺑﺎﺭﻓﺮﻭﺵ ﺍﻗﺎﻣﺖ ﳕﻮﺩ ﻭ ﺳﭙﺲ ﻋﺎﺯﻡ ﺁﻣﻞ ﮔﺮﺩﻳﺪ‪ (٨) .‬ﭘﺲ ﺍﺯ ﮔﺬﺷﺖ ﺍﺯ ﺁﻣﻞ ﺑﻪ‬
‫ﺳﻌﺎﺩﺕﺁﺑﺎﺩ ﺭﻓﺖ ﻭ ﺍﺯ ﺁﳒﺎ ﺑﻪ ﺩﺍﺭﮐﻼ ﺭﺳﻴﺪ‪ .‬ﻳﮏ ﺭﻭﺯ ﺗﻮﻗﹼﻒ ﳕﻮﺩ ﻭ ﺍﺯ ﺁﳒﺎ ﻋﺎﺯﻡ ﻗﺮﻳﻪ ﻭﺍﺯ‬
‫ﺩﺭ ﺩﻝ ﺟﻨﮕﻠﻬﺎﻯ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺷﺪ‪ .‬ﺩﻭ ﻫﻔﺘﻪ ﺩﺭ ﺁﳒﺎ ﻣﺎﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﳘﺮﺍﻩ ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﻪ ﺗﺎﮐﺮ‬
‫ﺭﻓﺖ ﻭ ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺁﳒﺎ ﺳﮑﻮﻧﺖ ﳕﻮﺩ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺁﻭﺭﺩﻩﺍﻧﺪ ﺧﺎﰎ ﺧﻮﺩ‬
‫ﺏﺍﻟﻄﹼﺎﻫﺮﻩ ﺍﺩﺭﮐﻬﺎ ﻣﻨﻘﻮﺭ ﻭ ﻣﻨﻘﻮﺵ ﺑﻮﺩ ﺑﻴﮑﻰ ﺍﺯ ﺯﻧﺎﻥ ﺍﻫﻞ ﻧﻮﺭ ﮐﻪ ﳘﺮﺍﻩ ﻭﻯ‬
‫ﺭﺍ ﮐﻪ ﲜﻤﻠﻪ ﺭ ‪‬‬
‫ﺑﻮﺩ ﺑﺒﺨﺸﻴﺪ‪(٩)".‬‬
‫ﺟﻨﺎﺏ ﻣﲑﺯﺍﳏﻤ‪‬ﺪﺣﺴﻦ ﺑﺮﺍﺩﺭ ﲨﺎﻝ ﺍ‪‬ﻰ ﻣﻴﺰﺑﺎﻥ ﻃﺎﻫﺮﻩ ﺩﺭ ﺗﺎﮐﺮ ﺑﻮﺩ ﻭ ﻭﺳﺎﺋﻠﯽ ﻓﺮﺍﻫﻢ ﻓﺮﻣﻮﺩ‬
‫ﮐﻪ ﺍﺻﺤﺎﺏ ﺍﺯ ﻃﺎﻫﺮﻩ ﮐﻤﺎﻝ ﺍﺳﺘﻔﺎﺩﻩ ﳕﺎﻳﻨﺪ‪ (١٠) .‬ﺩﺭ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﲨﺎﻝ ﺍ‪‬ﻰ ﻧﻴﺰ ﺩﺭ ﺗﺎﮐﺮ‬
‫ﺗﺸﺮﻳﻒ ﺩﺍﺷﺘﻨﺪ ﻭ ﺳﭙﺲ ﺑﻪ ﻃﻬﺮﺍﻥ ﻣﺮﺍﺟﻌﺖ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ‬
‫ﭘﺲ ﺍﺯ ﺧﺎﲤﻪ ﺍﻗﺎﻣﺖ ﺩﺭ ﻧﻮﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻋﺎﺯﻡ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﮔﺮﺩﻳﺪ ﻭﻟﮑﻦ ﺍﺳﲑ ﻣﺄﻣﻮﺭﺍﻥ ﻭ‬
‫ﺟﺎﺳﻮﺳﺎﱏ ﺷﺪ ﮐﻪ ﺩﺭ ﺍﻃﺮﺍﻑ ﻗﻠﻌﻪ ﮐﻤﲔ ﮐﺮﺩﻩﺑﻮﺩﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺩﺳﺘﮕﲑﻯ ﺍﻭ ﺭﺍ ﺑﻪ ﻃﻬﺮﺍﻥ‬
‫ﺍﻋﺰﺍﻡ ﺩﺍﺷﺘﻨﺪ‪ (١١) .‬ﺷﺎﻳﺪ ﻣﺴﺘﻨﺪ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺑﺎﺷﺪ ﮐﻪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬
‫ﺍﻣ‪‬ﺎ ﻃﺎﻫﺮﻩ ﺑﻌﺪ ﺍﺯ ﭘﺮﻳﺸﺎﱏ ﺑﺪﺷﺖ ﮔﲑ ﮐﺮﺩ‪ .‬ﺍﻭ ﺭﺍ ﺩﺭ ﲢﺖ ﻧﮕﻬﺒﺎﱏ ﻋﻮﺍﻧﺎﻥ ﺑﻪ ﻃﻬﺮﺍﻥ‬
‫ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ ﺩﺭ ﻃﻬﺮﺍﻥ ﺩﺭ ﺧﺎﻧﻪ ﳏﻤﻮﺩﺧﺎﻥ ﮐﻼﻧﺘﺮ ﻣﺴﺠﻮﻥ ﺷﺪ )ﺻﻔﺤﺎﺕ ‪.(٣٠٨ _ ٣٠٩‬‬
‫ﺍﺯ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻧﺒﺎﻳﺪ ﺍﺳﺘﻨﺒﺎﻁ ﳕﻮﺩ ﮐﻪ ﻃﺎﻫﺮﻩ ﺑﻼﻓﺎﺻﻠﻪ ﭘﺲ ﺍﺯ ﻭﺍﻗﻌﻪ‬
‫ﺑﺪﺷﺖ ﺩﺳﺘﮕﲑ ﻭ ﺑﻪ ﻃﻬﺮﺍﻥ ﺍﻋﺰﺍﻡ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﺷﻮﺍﻫﺪ ﻭ ﻣﺪﺍﺭﮎ ﺗﺎﺭﳜﻰ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﮐﻪ‬
‫ﺣﺪﻭﺩ ﺩﻭ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﻭﺍﻗﻌﻪ ﻣﺬﮐﻮﺭﻩ ﻃﺎﻫﺮﻩ ﺩﺭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺩﺳﺘﮕﲑ ﻭ ﺑﻪﻃﻬﺮﺍﻥ ﺍﻋﺰﺍﻡ‬
‫ﮔﺸﺘﻪﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﺍﻳﻨﮑﻪ ﺑﻌﻀﻰ ﻧﻮﺷﺘﻪﺍﻧﺪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺣﻮﺍﺩﺙ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﺷﺮﮐﺖ‬
‫ﺩﺍﺷﺘﻪﺍﺳﺖ )‪ (١٢‬ﺑﺎ ﳏﺘﻮﺍﻯ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻭ ﺩﻳﮕﺮ ﻣﻨﺎﺑﻊ ﻣﻮﺛﹼﻖ ﺍﻣﺮﻯ ﻣﻮﺍﻓﻘﺖ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻣﻨﺎﺑﻊ ﺍﺯﻟﯽ ﺑﻪ ﻣﻼﻗﺎﺕ ﻣﮑﺮ‪‬ﺭ ﻃﺎﻫﺮﻩ ﺑﺎ ﻣﲑﺯﺍﳛﲕ ﺍﺯﻝ ﻧﻴﺰ ﺩﺭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩﺍﻧﺪ‪(١٣).‬‬
‫ﺍﻣ‪‬ﺎ ﺍﻗﺎﻣﺖ ﻃﻮﻻﱏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺗﺎﮐﺮ ﻣﻴ‪‬ﺴﺮ ﻧﺒﻮﺩ ﺯﻳﺮﺍ ﻣﺄﻣﻮﺭﺍﻥ ﻣﲑﺯﺍﺗﻘﹼﻰﺧﺎﻥ ﺍﻣﲑﮐﺒﲑ ﳘﻪﺟﺎ ﺩﺭ‬
‫ﻃﻠﺐ ﺩﺳﺘﮕﲑﻯ ﺍﻭ ﺑﻮﺩﻧﺪ‪ .‬ﻟﺬﺍ ﳎﺪ‪‬ﺩﹰﺍ ﺭﺍﻫﻰ ﻗﺮﻳﻪ ﻭﺍﺯ ﮔﺮﺩﻳﺪ ﺗﺎ ﺩﺭ ﺩﻝ ﺟﻨﮕﻞ ﺍﺯ ﻣﺰﺍﲪﺖ ﺁﻧﺎﻥ‬
‫ﺩﺭ ﺍﻣﺎﻥ ﺑﺎﺷﺪ‪ .‬ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﻣﺎﻩ ﺭﺑﻴﻊﺍﻟﹼﺜﺎﱏ ‪١٢٦٦‬ﻫﺠﺮﻯ‬
‫ﻗﻤﺮﻯ )ﺣﺪﻭﺩ ﻓﻮﺭﻳﻪ ﻭ ﻣﺎﺭﭺ ‪ ١٨٥٠‬ﻣﻴﻼﺩﻯ( ﮔﺮﻓﺘﺎﺭ ﻭ ﺩﺭ ﺧﺎﻧﻪ ﳏﻤﻮﺩﺧﺎﻥ ﮐﻼﻧﺘﺮ‬
‫ﺑﻮﺩﻩﺍﺳﺖ‪ (١٤) .‬ﺩﺭ ﻳﮏ ﻣﻮﺿﻊ ﺩﻳﮕﺮ ﺍﺯ ﺗﺎﺭﻳﺦ ﺧﻮﻳﺶ ﻧﻴﺰ ﺗﺼﺮﻳﺢ ﻣﻰﮐﻨﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﺭ‬
‫ﺳﺎﻝ ﻭﺍﻗﻌﻪ ﺷﻬﺪﺍﻯ ﺳﺒﻌﻪ ﻃﻬﺮﺍﻥ )‪ ١٨٥٠‬ﻣﻴﻼﺩﻯ( ﮔﺮﻓﺘﺎﺭ ﻭ ﺩﺭ ﺧﺎﻧﻪ ﳏﻤﻮﺩﺧﺎﻥ ﮐﻼﻧﺘﺮ‬
‫ﺯﻧﺪﺍﱏ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ (١٥) .‬ﺑﺎﺳﺘﻨﺎﺩ ﭘﮋﻭﻫﺶ ﳏﻘﹼﻖ ﻓﻘﻴﺪ ﺟﻨﺎﺏ ﳏﻤ‪‬ﺪﻋﻠﯽ ﻣﻠﮏﺧﺴﺮﻭﻯ‬
‫ﻃﺎﻫﺮﻩ ﺗﺎ ﺣﺪﻭﺩ ﺍﻭﺍﺧﺮ ﺭﺑﻴﻊﺍﻟﹼﺜﺎﱏ ‪ ١٢٦٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )ﻣﺎﺭﭺ ‪ ١٨٥٠‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻗﺮﻳﻪ ﻭﺍﺯ‬
‫ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﮐﻨﺎﺭ ﻗﺮﻳﻪ ﻭﺍﺯ ﺭﻭﺩﺧﺎﻧﻪﺍﻳﺴﺖ ﮐﻪ ﺭﺍﻩ ﺭﺍ ﻗﻄﻊ ﻣﻰﳕﺎﻳﺪ ﻭ ﭼﻮﻥ ﻃﺎﻫﺮﻩ ﺍﺯ ﺁﻥ‬
‫ﻣﻌﱪ ﮔﺬﺷﺘﻪ ﺑﻨﺎﻡ ﻃﺎﻫﺮﻩ ﻭﺯﺍﻭﻫﻨﻮﺯ ﻧﻴﺰ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ .‬ﻗﺮﻳﻪ ﻭﺍﺯ ﺩﻩ ﮐﻮﭼﮑﻰ ﺍﺳﺖ ﺍﺯ ﺩﻫﺴﺘﺎﻥ‬
‫ﻧﺎﺋﻴﺞ ﺩﺭ ﺍﻗﻠﻴﻢ ﻧﻮﺭ ﻭ ﺗﺎ ﺷﻬﺮ ﺁﻣﻞ ﮐﻤﺘﺮ ﺍﺯ ﺳﻰﮐﻴﻠﻮﻣﺘﺮ ﻓﺎﺻﻠﻪ ﺩﺍﺭﺩ‪ .‬ﺩﻫﻰ ﺍﺳﺖ ﮐﻮﻫﺴﺘﺎﱏ ﻭ‬
‫ﺩﺭ ﻣﻴﺎﻥ ﺟﻨﮕﻞ ﺑﺎ ﻫﻮﺍﺋﻰ ﻣﻌﺘﺪﻝ ﻭ ﻣﺮﻃﻮﺏ ﻭ ﻫﻨﻮﺯ ﺭﺍﻩ ﻭﺻﻮﻝ ﺑﺪﺍﻥ ﻣﺎﻟﺮﻭﺳﺖ‪ .‬ﻣﺎﻟﮏ ﻗﺮﻳﻪ‬
‫ﻭﺍﺯ ﺁﻗﺎﻧﺼﺮﺍﷲ ﮔﻴﻠﺮﺩ ﺑﻮﺩﻩ ﮐﻪ ﺑﺎ ﮐﻤﺎﻝ ﻣﻴﻞ ﺍﺯ ﻃﺎﻫﺮﻩ ﲪﺎﻳﺖ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺷﻬﺮﺑﺎﻧﻮ‬
‫ﺧﻮﺍﻫﺮﺯﺍﺩﻩ ﺁﻗﺎﻧﺼﺮﺍﷲ ﻣﻴﺰﺑﺎﻥ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳ‪‬ﺎﻣﻰ ﮐﻪ ﺷﻬﺪﺍﻯ ﺳﺒﻌﻪ ﻃﻬﺮﺍﻥ ﺑﺸﻬﺎﺩﺕ‬
‫ﺭﺳﻴﺪﻧﺪ ﻣﲑﺯﺍﺗﻘﹼﻰﺧﺎﻥ ﺍﻣﲑﮐﺒﲑ ﺟ ‪‬ﺪﹰﺍ ﻣﺼ‪‬ﻤﻢ ﮔﺸﺖ ﮐﻪ ﻃﺎﻫﺮﻩ ﺭﺍ ‪‬ﺮﻗﻴﻤﱴ ﻫﺴﺖ ﺑﻴﺎﺑﺪ ﻭ‬
‫ﻣﻘﺘﻮﻝ ﳕﺎﻳﺪ‪ .‬ﺑﻄﻮﺭﻯ ﮐﻪ ﻣﻌﻤﺮ‪‬ﻳﻦ ﻗﺮﻳﻪ ﻭﺍﺯ ﺧﺼﻮﺻﹰﺎ ﮐﺮﺑﻼﺋﻰ ﺣﺒﻴﺐﺍﷲ )ﭘﲑﻣﺮﺩ ﻳﮑﺼﺪ ﻭ‬
‫ﺳﻰﺳﺎﻟﻪ( ﺑﺮﺍﻯ ﺟﻨﺎﺏ ﻣﻠﮏﺧﺴﺮﻭﻯ ﺗﻌﺮﻳﻒ ﮐﺮﺩﻩﺍﻧﺪ ﺑﲔ ﺁﻗﺎﻧﺼﺮﺍﷲ ﮔﻴﻠﺮﺩ ﻭ ﺷﻮﻫﺮ‬
‫ﺧﻮﺍﻫﺮﺵ ﺁﻗﺎﻧﺼﺮﺍﷲ ﻧﺎﺋﻴﺠﻰ ﺍﺧﺘﻼﻑ ﺷﺪﻳﺪﻯ ﭘﺪﻳﺪ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺁﻗﺎﻧﺼﺮﺍﷲ ﮔﻴﻠﺮﺩ ﺑﻪ ﺣﮑﻮﻣﺖ‬
‫ﻧﻮﺭ ﮐﻪ ﻣﺮﮐﺰﺵ ﺩﺭ ‪‬ﻨﺴﺘﺎﻥ ﺑﻮﺩﻩ ﺷﮑﺎﻳﺖ ﻣﻰﺑﺮﺩ ﻭ ﻣﺄﻣﻮﺭﻳﻦ ﺑﻪ ﻭﺍﺯ ﺁﻣﺪﻩ ﺁﻗﺎﻧﺼﺮﺍﷲ ﻧﺎﺋﻴﺠﻰ‬
‫ﺭﺍ ﮐﺖﺑﺴﺘﻪ ﺑﻪ ‪‬ﺴﺘﺎﻥ ﻣﻰﺑﺮﻧﺪ‪ .‬ﻧﺎﺋﻴﺠﻰ ﭼﻨﺪﻯ ﺩﺭ ﺯﻧﺪﺍﻥ ﺑﺴﺮ ﻣﻰﺑﺮﺩ ﻭ ﺳﺮﺍﳒﺎﻡ ﻓﺮﺍﺭ ﮐﺮﺩﻩ‬
‫ﻳﮑﺴﺮﻩ ﺑﻪ ﻃﻬﺮﺍﻥ ﻣﻰﺭﻭﺩ ﻭ ﻣﻮﺿﻮﻉ ﺍﻗﺎﻣﺖ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﻗﺮﻳﻪ ﻭﺍﺯ ﺑﺎﻃﹼﻼﻉ ﻣﲑﺯﺍﺗﻘﹼﻰﺧﺎﻥ‬
‫ﺍﻣﲑﮐﺒﲑ ﻣﻰﺭﺳﺎﻧﺪ‪ .‬ﺍﻣﲑﮐﺒﲑ ﻓﻮﺭﹰﺍ ﺩﺳﺘﻮﺭ ﻣﻰﺩﻫﺪ ﮐﻪ ﻣﺄﻣﻮﺭﻳﻦ ﳐﺼﻮﺹ ﳘﺮﺍﻩ ﻧﺎﺋﻴﺠﻰ ﺑﻪ ﻭﺍﺯ‬
‫ﺭﻓﺘﻪ ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺳﲑ ﻭ ﺁﻗﺎﻧﺼﺮﺍﷲ ﮔﻴﻠﺮﺩ ﺭﺍ ﻣﻘﺘﻮﻝ ﻭ ﺍﻣﻮﺍﻟﺶ ﺭﺍ ﺿﺒﻂ ﳕﺎﻳﻨﺪ‪ .‬ﺩﺳﺘﻮﺭ ﺍﻣﲑﮐﺒﲑ‬
‫‪‬ﻤﺎﻥ ﺗﺮﺗﻴﺐ ﺍﺟﺮﺍﺀ ﻣﻰﮔﺮﺩﺩ ﻭ ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺳﲑ ﮐﺮﺩﻩ ﺑﻪ ﻃﻬﺮﺍﻥ ﺍﻋﺰﺍﻡ ﻭ ﺩﺭ ﺧﺎﻧﻪ ﳏﻤﻮﺩﺧﺎﻥ‬
‫ﮐﻼﻧﺘﺮ ﺯﻧﺪﺍﱏ ﻣﻰﳕﺎﻳﻨﺪ‪ (١٦) .‬ﺍﻳﻨﮑﻪ ﻧﻴﮑﻼﻯ ﻓﺮﺍﻧﺴﻮﻯ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ )ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ‪،‬‬
‫ﺻﻔﺤﻪ ‪ (٤٧٧‬ﺑﺎ ﻳﻘﲔ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺍﺯ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﺮﮔﺸﺘﻪ ﻭ ﺩﺭ ﺁﳒﺎ ﺍﻭ ﺭﺍ‬
‫ﺩﺳﺘﮕﲑ ﮐﺮﺩﻩ ﺑﻪ ﻃﻬﺮﺍﻥ ﺑﺮﺩﻩ ﻭ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺯﻧﺪﺍﱏ ﮐﺮﺩﻩﺍﻧﺪ ﺑﺎ ﳏﺘﻮﺍﻯ ﻫﻴﭻﻳﮏ ﺍﺯ ﺗﻮﺍﺭﻳﺦ‬
‫ﺍﻣﺮﻯ ﻭ ﻏﲑﺍﻣﺮﻯ ﺗﻄﺒﻴﻖ ﻧﺪﺍﺭﺩ ﻭ ﻣﺴﻠﹼﻤﹰﺎ ﺍﺷﺘﺒﺎﻩ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﮐﺸﻒﺍﻟﻐﻄﺎﺀ )ﺻﻔﺤﻪ ‪ (١١٠‬ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎﻣﺮ ﺷﺎﻩ ﺩﺭ ﺑﻴﺖ ﳏﻤﻮﺩﺧﺎﻥ‬
‫ﮐﻼﻧﺘﺮ ﳏﺒﻮﺱ ﮔﺸﺖ‪ .‬ﺍﺣﺘﻤﺎ ﹰﻻ ﻣﲑﺯﺍﺗﻘﹼﻰﺧﺎﻥ ﺍﻣﲑﮐﺒﲑ ﺩﺭ ﺗﻌﻘﻴﺐ ﺩﺳﺘﻮﺭ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦﺷﺎﻩ‬
‫ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﳏﺒﻮﺱ ﮐﺮﺩﻩﺍﺳﺖ‪٠‬‬
‫ﺯﻳﺮﻧﻮﻳﺲ ﲞﺶ ﺳﻴﺰﺩﻫﻢ‬
‫ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﻣﺎﺯﻧﺪﺭﺍﻥ‬
‫‪ _ ١‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﻪ ‪.٢٩٩‬‬
‫‪ _ ٢‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.١١٢‬‬
 ‫‪ _ ٣‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﺎﺕ ‪.٣٠٠ _ ٣٠١‬‬
‫‪ _ ٤‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Root. Tahirih. P. 80‬‬
‫‪ _ ٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٨٨‬‬
‫‪ _ ٦‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﺎﺕ ‪.٣٠٠ _ ٣٠٣‬‬
‫‪ _ ٧‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﻣﻼﹼﳏﻤ‪‬ﺪﲪﺰﻩ ﺷﺮﻳﻌﺘﻤﺪﺍﺭ ﮐﺒﲑ ﺍﺯ ﲨﻠﻪ‬
‫ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ﺍﻭ ﺑﻘﻠﻢ ﺟﻨﺎﺏ ﺷﻴﺦﻋﺒﺪﺍﻟﮑﺮﱘ ﺷﺮﻳﻌﺘﻤﺪﺍﺭﻳﺎﻥ )ﺧﻄﹼﻰ( ﺗﮑﺜﲑ ﺩﺍﺭﺍﻵﺛﺎﺭ ﻣﻠﹼﻰ‬
‫‪‬ﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ‪.‬‬
‫ﺏ _ ﳏﻤ‪‬ﺪﺣﺴﻴﲎ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏﺻﻔﺤﺎﺕ ‪.٤٥٦ _ ٦٠‬‬
‫‪ _ ٨‬ﻓﺎﺿﻞﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪ ٣٢٦ _ ٢٧‬ﻭ ‪.٤٣٦‬‬
‫‪ _ ٩‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٣٢٧‬‬
‫‪ _ ١٠‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ _ ١١‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ _ ١٢‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪ :‬ﻣﻌﲔ ﳏﻤ‪‬ﺪ‪ .‬ﻓﺮﻫﻨﮓ ﻟﻐﺖ‪ .‬ﺟﻠﺪ ﺷﺸﻢ )ﺍﻋﻼﻡ( ﺻﻔﺤﻪ‬
‫‪ .١٤٥٢‬ﻭﻯ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﻃﺎﻫﺮﻩ‪ :‬ﺩﺭ ﺟﻨﮓ ﻗﻠﻌﻪ ﻃﱪﺳﻰ ﺷﺮﮐﺖ ﮐﺮﺩ ﻭ ﺳﭙﺲ ﺩﺳﺘﮕﲑ‬
‫ﺷﺪ‪.‬‬
‫‪ _ ١٣‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪ :‬ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔﺻﻔﺤﻪ ‪.٩‬‬
‫‪ .Dawn Breakers ١٤‬ﺻﻔﺤﻪ ‪.٤٤٥‬‬
‫‪ _ ١٥‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﺎﺕ ‪.٦٥٧ _ ٥٨‬‬
‫‪ _ ١٦‬ﺗﺎﺭﻳﺦ ﺷﻬﺪﺍﻯ ﺍﻣﺮ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٢٠٥ _ ٢٠٦‬‬
‫ﲞﺶﭼﻬﺎﺭﺩﻫﻢ‬
‫ﺍﻳ‪‬ﺎﻡﺍﻗﺎﻣﺖﺟﻨﺎﺏﻃﺎﻫﺮﻩﺩﺭﺧﺎﻧﻪﮐﻼﻧﺘﺮ‬
‫ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﮐﻪ ﺍﻳﻨﮏ ﺩﺭ ﲞﺶ ﻏﺮﰉ ﺧﻴﺎﺑﺎﻥ ﺑﻮﺫﺭﲨﻬﺮﻯ ﻃﻬﺮﺍﻥ )ﺩﺭ ﻓﺎﺻﻠﻪ ﻣﻴﺎﻥ ﺩﻭ ﺧﻴﺎﺑﺎﻥ‬
‫ﻧﺎﺻﺮﺧﺴﺮﻭ ﻭ ﺳﲑﻭﺱ( ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦﺷﺎﻩ ﳏﺒﺲ ﮔﺮﻭﻫﻰ ﺍﺯ ﺍﺻﺤﺎﺏ‬
‫ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎﻣﺮ ﻣﲑﺯﺍﺗﻘﹼﻰﺧﺎﻥ ﺍﻣﲑﮐﺒﲑ ﻭ ﺳﭙﺲ ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ ﻧﻮﺭﻯ ﺑﻴﺶ ﺍﺯ ﺩﻭ‬
‫ﺳﺎﻝ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ ﺯﻧﺪﺍﱏ ﺑﻮﺩ‪ .‬ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺍﻃﺎﻕ ﮐﻮﭼﮑﻰ‪ ،‬ﲝﻘﻴﻘﺖ ﺳﻠﹼﻮﻝ ﮐﻮﭼﮑﻰ ﺩﺭ ﻃﺒﻘﻪ‬
‫ﻓﻮﻗﺎﱏ ﺳﺎﺧﺘﻤﺎﻥ ﺧﺎﻧﻪ ﳏﻤﻮﺩﺧﺎﻥ ﻭﺍﻗﻊ ﺩﺭ ﺿﻠﻊ ﴰﺎﻝ ﺷﺮﻗﻰ ﺣﻴﺎﻁ ﺍﻗﺎﻣﺖ ﺩﺍﺷﺖ ﮐﻪ ﺣﺘ‪‬ﻰ‬
‫ﺟﺎﻯ ﺩﺭﺍﺯﮐﺮﺩﻥ ﭘﺎﻯ ﲞﻮﰉ ﻧﺪﺍﺷﺖ ﻭ ﭼﻮﻥ ﻓﺎﻗﺪ ﭘﻠﹼﮑﺎﻥ ﻧﻴﺰ ﺑﻮﺩ ﺑﺮﺍﻯ ﺁﻣﺪ ﻭ ﺷﺪ ﺑﺪﺍﻥ ﺍﻃﺎﻕ‬
‫ﻣﻰﺑﺎﻳﺪ ﺍﺯ ﻧﺮﺩﺑﺎﻣﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﺪ‪ .‬ﺍﺣﺘﻤﺎ ﹰﻻ ﭘﺲ ﺍﺯ ﻣﺪ‪‬ﺗﻰ ﺑﻌﻠﹼﺖ ﮐﺜﺮﺕ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻣﺮﺩﻡ‬
‫ﺑﺮﺍﻯ ﺯﻳﺎﺭﺕ ﺁﻥ ﺑﺎﻧﻮﻯ ﺩﺍﻧﺸﻤﻨﺪ ﺧﺼﻮﺻﹰﺎ ﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﺍﺯ ﻧﺴﻮﺍﻥ ﻗﺎﺟﺎﺭ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪﺍﻃﺎﻕ‬
‫ﺑﺰﺭﮔﺘﺮﻯ ﺩﺭ ﳘﺎﻥ ﻃﺒﻘﻪ ﻣﻨﺘﻘﻞ ﳕﻮﺩﻩﺍﻧﺪ‪ (١) .‬ﻧﮕﺎﺭﻧﺪﻩ ﺑﺎﺭﻫﺎ ﺍﻓﺘﺨﺎﺭ ﺯﻳﺎﺭﺕ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺭﺍ‬
‫ﺩﺍﺷﺘﻪ ﻭ ﮐﺴﺐ ﺭﻭﺣﺎﻧﻴ‪‬ﺖ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﳏﻤﻮﺩﺧﺎﻥ ﮐﻼﻧﺘﺮ ﺑﺘﻮﺻﻴﻪ ﺍﻣﲑﮐﺒﲑ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩﺑﻮﺩ‬
‫ﮐﻪ ﻣﺄﻣﻮﺭﺍﻥ ﺑﺮ ﺣﺮﮐﺎﺕ ﻃﺎﻫﺮﻩ ﻧﻈﺎﺭﺕ ﳕﺎﻳﻨﺪ ﻭ ﻫﺮﮔﺰ ﺍﺟﺎﺯﻩ ﻧﺪﻫﻨﺪ ﮐﻪ ﮐﺎﻏﺬ ﻭ ﻗﻠﻢ ﻧﺰﺩﺵ‬
‫ﺑﺎﺷﺪ‪ .‬ﺍﻣ‪‬ﺎ ﺍﻳﻦ ﺍﻣﺮ ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺯ ﻣﮑﺎﺗﺒﻪ ﺑﺎ ﺩﻭﺳﺘﺎﻥ ﻭ ﺍﻧﺸﺎﺩ ﺍﺷﻌﺎﺭ ﺯﻳﺒﺎ ﺑﺎﺯ ﻧﺪﺍﺷﺖ‪ .‬ﺑﺎ ﺁﺏ‬
‫ﺳﺒﺰﻯ ﻭ ﭼﻮﺏ ﺟﺎﺭﻭ ﺑﺮ ﺻﻔﺤﺎﺕ ﮐﺎﻏﺬ ﭘﺎﺭﻩﻫﺎﺋﻰ ﮐﻪ ﭘﻨﲑ ﻭ ﻳﺎ ﺩﻳﮕﺮ ﻣﻮﺍ ‪‬ﺩ ﺧﻮﺭﺍﮐﻰ ﺩﺭ ﺁﻬﻧﺎ‬
‫ﭘﻴﭽﻴﺪﻩ ﺷﺪﻩﺑﻮﺩ ﻧﺎﻣﻪ ﻣﻰﻧﻮﺷﺖ ﻭ ﺍﺷﻌﺎﺭ ﺧﻮﻳﺶ ﻣﺮﻗﻮﻡ ﻣﻰﺩﺍﺷﺖ‪ (٢).‬ﺍﺯ ﲨﻠﻪ ﻧﻔﻮﺳﻰ ﮐﻪ ﺑﺎ‬
‫ﻭﻯ ﻣﮑﺎﺗﺒﻪ ﻣﺴﺘﻤ ‪‬ﺮ ﺩﺍﺷﺘﻨﺪ ﮐﺮﱘﺧﺎﻥ ﻣﺎﰱ ﺍﺯ ﺍﺻﺤﺎﺏ ﻗﺰﻭﻳﻦ ﻭ ﻣﺘﺨﻠﹼﺺ ﺑﻪ ‪‬ﺠﺖ ﺑﻮﺩ‪ .‬ﺑﺎ‬
‫ﻭﺟﻮﺩ ﻣﻮﺍﻧﻊ ﻣﻮﺟﻮﺩ ﻭ ﺷﺪ‪‬ﺕ ﻋﻤﻞ ﳏﻤﻮﺩﺧﺎﻥ ﮐﻼﻧﺘﺮ ﻧﺴﻮﺍﻥ ﺑﺎﰉ ‪‬ﺮ‪‬ﺎﻧﻪ ﺑﻮﺩ ﺑﺎ ﺟﺎﻣﻪ ﻣﺒﺪ‪‬ﻝ‬
‫ﺧﺼﻮﺻﹰﺎ ﻟﺒﺎﺱ ﺗﮑﺪ‪‬ﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻃﺎﻫﺮﻩ ﻣﻰﺭﺳﺎﻧﺪﻧﺪ ﻭ ﳐﺎﺑﺮﺍﺕ ﺳﺮﻳ‪‬ﻪ ﺑﺮﻗﺮﺍﺭ ﺑﻮﺩ‪(٣) .‬‬
‫ﺑﺘﺪﺭﻳﺞ ﳘﺴﺮ ﻭ ﺑﺴﺘﮕﺎﻥ ﳏﻤﻮﺩﺧﺎﻥ ﺷﻴﻔﺘﻪ ﮐﻤﺎﻝ ﻭ ﲨﺎﻝ ﻭ ﺭﻓﺘﺎﺭ ﻃﺎﻫﺮﻩ ﺷﺪﻧﺪ ﻭ ﻭﺳﺎﺋﻞ‬
‫ﺗﺸﺮ‪‬ﻑ ﻧﻔﻮﺱ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺧﺼﻮﺻﹰﺎ ﺷﺎﻫﺰﺍﺩﻩﺧﺎﳕﻬﺎﻯ ﻗﺎﺟﺎﺭ ﺭﺍ ﲝﻀﻮﺭ ﻃﺎﻫﺮﻩ ﻓﺮﺍﻫﻢ ﳕﻮﺩﻧﺪ‪.‬‬
‫ﺍﺭﺍﺩﲤﻨﺪﺍﻥ ﻃﺎﻫﺮﻩ ﺩﺭ ﻧﻘﺎﻁ ﳐﺘﻠﻒ ﺍﻳﺮﺍﻥ ﺑﺮﺍﻯ ﺭﻫﺎﺋﻰ ﺁﻥ ﻗﻬﺮﻣﺎﻥ ﺟﺎﻭﺩﺍﻥ ﺗﻼﺵ ﺑﺴﻴﺎﺭ ﳕﻮﺩﻧﺪ‪.‬‬
‫ﻧﺴﻮﺍﻥ ﺧﺎﻧﺪﺍﻥ ﻓﺮﻫﺎﺩﻯ ﺧﺼﻮﺻﹰﺎ ﺧﺎﺗﻮﻥﺟﺎﻥ ﳘﺴﺮ ﺁﻗﺎﳏﻤ‪‬ﺪﻫﺎﺩﻯ ﻓﺮﻫﺎﺩﻯ ﺗﲎ ﭼﻨﺪ ﻭ ﺍﺯ ﲨﻠﻪ‬
‫ﺣﺎﺝﺣﺴﻦ ﺯﺭﮔﺮ ﻭ ﺑﺮﺍﺩﺭﺵ ﺁﻗﺎﻋﻠﯽ ﻭ ﮐﺮﱘﺧﺎﻥ ﻣﺎﰱ )‪‬ﺠﺖ( ﺭﺍ ﺭﺍﻫﻰ ﻃﻬﺮﺍﻥ ﳕﻮﺩﻧﺪ ﺗﺎ ﺑﺎ‬
‫ﺍﺫﻥ ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﺮﺍﻯ ﺭﻫﺎﺋﻰ ﻃﺎﻫﺮﻩ ﺍﻗﺪﺍﻣﺎﺕ ﳕﺎﻳﻨﺪ ﻭﻟﮑﻦ ﻣﻴ‪‬ﺴﺮ ﻧﮕﺸﺖ‪ (٤) .‬ﺯﻳﺮﺍ ﻃﺎﻫﺮﻩ ﲢﺖ‬
‫ﻧﻈﺎﺭﺕ ﺷﺪﻳﺪ ﳏﻤﻮﺩﺧﺎﻥ ﻭ ﻣﺄﻣﻮﺭﺍﻥ ﺍﻭ ﺑﻮﺩ‪ .‬ﺷﲑﺯﱏ ﭼﻮﻥ ﻃﺎﻫﺮﻩ ﺩﺭ ﻗﻔﺲ ﺗﻨﮓ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ‬
‫ﳕﻰﮔﻨﺠﻴﺪ‪ .‬ﺁﺭﺯﻭﻯ ﺩﻳﺪﺍﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺩﻭﺭﻯ ﺍﺯ ﺍﺻﺤﺎﺏ ﺩﻝ ﺍﻭ ﺭﺍ ﻣﻰﻓﺸﺮﺩ ﻭ ﺍﺷﮏ ﺍﺯ‬
‫ﺩﻳﺪﮔﺎﻧﺶ ﻣﻰﻓﺸﺎﻧﺪ‪ .‬ﺷﺎﻳﺪ ﺯﻣﺰﻣﻪ ﺍﺷﻌﺎﺭﻯ ﭼﻮﻥ ﺍﺑﻴﺎﺕ ﺯﻳﺒﺎﻯ ﺯﻳﺮ ﺍﺯ ﺍﻧﺪﻭﻩ ﺍﻭ ﻣﻰﮐﺎﺳﺖ ﻭ‬
‫ﺗﻮﺍﻥ ﺭﻭﺣﺎﻧﻴﺶ ﺭﺍ ﻣﻰﺍﻓﺰﻭﺩ‪.‬‬
‫ﮔﺮﺑﺘﻮﺍﻓﺘﺪﻡ ﻧﻈﺮ ﭼﻬﺮﻩ ﺑﻪ ﭼﻬﺮﻩ ﺭﻭﺑﺮﻭ‬
‫ﺷﺮﺡﺩﻫﻢ ﻏﻢ ﺗﻮ ﺭﺍﻧﮑﺘﻪ ﺑﻪﻧﮑﺘﻪ ﻣﻮﺑﻪﻣﻮ‬
‫ﺍﺯ ﭘﻰ ﺩﻳﺪﻥ ﺭﺧﺖ ﳘﭽﻮﺻﺒﺎ ﻓﺘﺎﺩﻩﺍﻡ‬
‫ﺧﺎﻧﻪﺑﻪﺧﺎﻧﻪ ﺩﺭﺑﺪﺭﮐﻮﭼﻪﺑﻪﮐﻮﭼﻪ ﮐﻮ ﺑﻪ ﮐﻮ‬
‫ﻣﻰﺭﻭﺩﺍﺯﻓﺮﺍﻕ ﺗﻮ ﺧﻮﻥ ﺩﻝ ﺍﺯ ﺩﻭ ﺩﻳﺪﻩﺍﻡ‬
‫ﺩﺟﻠﻪﺑﺪﺟﻠﻪﱘ ﺑﻪ ﱘﭼﺸﻤﻪﺑﭽﺸﻤﻪﺟﻮﺑﻪﺟﻮ‬
‫‪....‬‬
‫ﻣﻬﺮﺗﺮﺍ ﺩﻝ ﺣﺰﻳﻦ ﺑﺎﻓﺘﻪ ﺑﺮ ﻗﻤﺎﺵ ﺟﺎﻥ‬
‫ﺭﺷﺘﻪ ﺑﺮﺷﺘﻪ ﻧﺦ ﺑﻨﺦ ﺗﺎﺭ ﺑﺘﺎﺭ ﻭ ﭘﻮ ﺑﭙﻮ‬
‫ﺩﺭ ﺩﻝ ﺧﻮﻳﺶ ﻃﺎﻫﺮﻩﮔﺸﺖﻭﻧﺪﻳﺪﺟﺰﺗﺮﺍ‬
‫ﺻﻔﺤﻪ ﺑﺼﻔﺤﻪ ﻻﺑﻼ ﭘﺮﺩﻩﺑﻪﭘﺮﺩﻩ ﺗﻮ ﺑﺘﻮ)‪(٥‬‬
‫ﺍﺯ ﲨﻠﻪ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﲞﺪﻣﺖ ﻃﺎﻫﺮﻩ ﺭﺳﻴﺪ ﻭ ﺑﺎﻭﺝ ﻋﺮﻓﺎﻥ ﻧﺎﺋﻞ ﮔﺸﺖ ﺷﺎﻫﺰﺍﺩﻩ‬
‫ﺣﺎﺟﻴﻪ ﴰﺲﺟﻬﺎﻥ ﺑﻮﺩ‪ .‬ﻭﻯ ﻓﺮﺯﻧﺪ ﺷﺎﻫﺰﺍﺩﻩ ﳏﻤ‪‬ﺪﺭﺿﺎﻣﲑﺯﺍ )‪ ١٢١١ _٧٧‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬
‫ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٧٩٦ _ ١٨٦٠‬ﻣﻴﻼﺩﻯ( ﭘﺴﺮ ﺳﻴﺰﺩﻫﻢ ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﻗﺎﺟﺎﺭ ﺑﻮﺩ‪ .‬ﺷﺎﻫﺰﺍﺩﻩ ﳏﻤ‪‬ﺪﺭﺿﺎ‬
‫ﻣﲑﺯﺍ ﻣﺪ‪‬ﺗﻰ ﺣﺎﮐﻢ ﮔﻴﻼﻥ ﺑﻮﺩ‪ .‬ﻭﻯ ﺍﺯ ﻫﻮﺍﺧﻮﺍﻫﺎﻥ ﻃﺮﻳﻘﺖ ﺷﺎﻩﻧﻌﻤﺖﺍﻟﻠﹼﻬﻰ ﺑﻮﺩ ﻭﻟﯽ ﺩﺭ‬
‫ﺍﻭﺍﺧﺮ ﺣﻴﺎﺕ ﺑﺮ ﺍﺛﺮ ﻣﺬﺍﮐﺮﻩ ﺑﺎ ﺩﺧﺘﺮ ﺧﻮﻳﺶ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺭﺍﺩﺕ ﻳﺎﻓﺘﻪﺑﻮﺩ‪ .‬ﳏﻤ‪‬ﺪﺭﺿﺎ ﻣﲑﺯﺍ‬
‫ﺍﮐﺜﺮ ﺍﻳ‪‬ﺎﻡ ﺣﻴﺎﺕ ﺭﺍ ﺩﺭ ﺳﺒﺰﻭﺍﺭ ﮔﺬﺭﺍﻧﺪﻩﺑﻮﺩ ﻭ ﻟﺬﺍ ﺑﻪ ﺳﺒﺰﻭﺍﺭﻯ ﺍﺷﺘﻬﺎﺭ ﺩﺍﺷﺖ‪ .‬ﺑﺪﻳﻬﻰ ﺍﺳﺖ‬
‫ﮐﻪ ﻧﺎﻣﱪﺩﻩ ﻧﺒﺎﻳﺪ ﺑﺎ ﻣﲑﺯﺍﳏﻤ‪‬ﺪﺭﺿﺎ ﺳﺒﺰﻭﺍﺭﻯ ﻣﻠ ﹼﻘﺐ ﺑﻪ ﻣﺆﲤﻦﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﺍﺯ ﻣﺆﻣﻨﲔ ﻋﺎﻟﻴﻤﻘﺎﻡ‬
‫ﺧﺮﺍﺳﺎﻥ ﺍﺷﺘﺒﺎﻩ ﺷﻮﺩ‪ .‬ﺍﮔﺮﭼﻪ ﺍﺯ ﲨﻠﻪ ﺍﻟﻘﺎﺏ ﺷﺎﻫﺰﺍﺩﻩﳏﻤ‪‬ﺪﺭﺿﺎﻣﲑﺯﺍ ﻧﻴﺰ ﻣﺆﲤﻦﺍﻟﺴ‪‬ﻠﻄﻨﻪ‬
‫ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﻭﻟﮑﻦ ﺷﺎﻫﺰﺍﺩﻩ ﳏﻤ‪‬ﺪﺭﺿﺎ ﻣﲑﺯﺍ ﺍﺻﻮ ﹰﻻ ﺑﻌﻠﹼﺖ ﲣﻠﹼﺺ ﺷﻌﺮﻯ ﺍﻓﺴﺮ ﺑﻪ ﻧﺎﻡ ﺍﺧﲑ‬
‫ﺷﻬﺮﺕ ﺩﺍﺷﺘﻪﺍﺳﺖ‪ .‬ﺍﺯ ﻭﻯ ﺍﺷﻌﺎﺭ ﺯﻳﺒﺎﺋﻰ ﺑﻴﺎﺩﮔﺎﺭ ﻣﺎﻧﺪﻩﺍﺳﺖ‪ .‬ﺍﺯ ﲨﻠﻪ ﺍﺑﻴﺎﺕ ﺫﻳﻞ ﺍﺯ ﺍﻭ ﻧﻘﻞ‬
‫ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪(٦).‬‬
‫ﺑﺸﻨﻮ ﭼﻮ ﺧﺮﺩﻣﻨﺪﺍﻥ ﭘﻨﺪ ﺍﺯ ﻣﻦ ﺩﻳﻮﺍﻧﻪ‬
‫ﱏ ﺩﺳﺖ ﺯ ﺳﺎﻏﺮ ﮐﺶ ﱏ ﭘﺎﻯ ﺯﻣﻴﺨﺎﻧﻪ‬
‫ﺧﻮﺍﻫﻰ ﻧﺸﻮﻯ ﺭﺳﻮﺍ ﺑﺎﻣﻦﻣﻨﺸﲔ ﺍﻯﺷﻴﺦ‬
‫ﻣﺎ ﺭﻧﺪ ﻭ ﺧﺮﺍﺑﺎﺗﻰ ﺗﻮ ﻋﺎﻗﻞ ﻭ ﻓﺮﺯﺍﻧﻪ‬
‫ﺁﺷﻔﺘﻪ ﺯﻟﻔﺖ ﺩﻝ‪ ،‬ﺩﻝ ﺑﺴﺘﻪ ﺧﺎﻟﺖ ﺟﺎﻥ‬
‫ﺍﻯ ﺩﺍﻧﻪ ﺗﻮ ﭼﻮﻥ ﺩﺍﻡ ﻭﻯ ﺩﺍﻡ ﺗﻮ ﭼﻮﻥ ﺩﺍﻧﻪ‬
‫ﺑﺎﺭﻯ ﺷﺎﻫﺰﺍﺩﻩﴰﺲ ﺟﻬﺎﻥ ﮐﻪ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﯽ ﺑﻪ ﻭﺭﻗﺔﺍﻟﹼﺮﺿﻮﺍﻥ ﻭ ﻓﺘﻨﺔﺍﻟﺒﻘﺎﺀ ﺗﺴﻤﻴﻪ ﻭ ﻟﻮﺡ ﻣﺒﺎﺭﮎ‬
‫ﻓﺘﻨﻪ )‪ (٧‬ﺑﺎﻋﺰﺍﺯﺵ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ ﺑﺎﻧﻮﺋﻰ ﻓﺎﺿﻠﻪ ﻭ ﺷﺎﻋﺮﻩ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﲝﻀﻮﺭ‬
‫ﻃﺎﻫﺮﻩ ﺭﺳﻴﺪ ﻭ ﲝﻘﹼﺎﻧﻴ‪‬ﺖ ﺍﻣﺮ ﺑﺪﻳﻊ ﻋﺮﻓﺎﻥ ﻳﺎﻓﺖ‪ .‬ﺍﺯ ﺁﺛﺎﺭ ﴰﺲﺟﻬﺎﻥ )ﻓﺘﻨﻪ( ﺍﺯ ﲨﻠﻪ ﻳﮏ ﻣﺜﻨﻮﻯ‬
‫ﻗﺮﻳﺐ ﺑﻪ ﺷﺸﺼﺪ ﺑﻴﺖ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺑﻪ ﺍﺣﻮﺍﻝ ﺧﻮﻳﺶ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩﺍﺳﺖ‪(٨) .‬‬
‫ﻣﺎﺩﺭ ﻓﺘﻨﻪ ﺍﻫﻞ ﻧﻮﺭ ﺑﻮﺩ‪ .‬ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﻣﺜﻨﻮﻯ ﮔﻮﻳﺪ‪:‬‬
‫ﺷﮑﺮﷲ ﻣﺎﺩﺭﻡ ﺍﺯ ﻧﻮﺭ ﺑﻮﺩ ﮔﻮﺵ ﺟﺎﱎ ﻣﺴﺘﻌ ‪‬ﺪ ﺻﻮﺭ ﺑﻮﺩ‬
‫ﻓﺘﻨﻪ ﭘﺲ ﺍﺯ ﺍﺳﺘﻤﺎﻉ ﺧﱪ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻃﺎﻟﺐ ﲢﻘﻴﻖ ﮔﺸﺖ ﻭﻟﮑﻦ ﺗﺎ ﻣﺪ‪‬ﺗﻰ ﺗﻮﻓﻴﻖ ﺩﻳﺪﺍﺭ‬
‫ﺍﺻﺤﺎﺏ ﻧﻴﺎﻓﺖ‪ .‬ﺧﻮﺩ ﮔﻮﻳﺪ‪:‬‬
‫ﭼﻮﻥ ﺷﻨﻴﺪﻡ ﻗﺎﺋﻢ ﺁﻝ ﺭﺳﻮﻝ ﮐﺮﺩﻩ ﺩﺭ ﺷﲑﺍﺯ ﺍﺯ ﺭﲪﺖ ﻧﺰﻭﻝ‬
‫ﺍﻳﻦ ﭼﻪ ﻏﻮﻏﺎﺋﻴﺴﺖﺩﺭﺭﻭﻯﺯﻣﲔ‬ ‫ﻫﺮﮐﺠﺎﺟﻮﻳﺎﺷﺪﻡ ﮐﺎﻯ ﻣﺴﻠﻤﲔ‬
‫ﺗﺎ ﺩﺭ ﺁﺧﺮ ﺁﻥ ﻣﻠﻴﺢ ﺑﺎﻭﻓﺎ ﺭﻫﻨﻤﻮﻥ ﮔﺸﱴﻣﺮﺍ ﺳﻮﻯ ﺧﺪﺍ‬
‫ﺭﲪﺖ ﺣ ‪‬ﻖ ﺑﺮﭼﻨﲔﺍﺳﺘﺎﺩ ﺑﺎﺩ ﺣ ‪‬ﻖﭘﺮﺳﱴ ﺭﺍ ﺑﻪ ﻣﻦ ﺗﻌﻠﻴﻢ ﺩﺍﺩ‬
‫ﻣﺮﺍﺩ ﺍﺯ ﻣﻠﻴﺢ ﺑﺎﻭﻓﺎﺳﻴ‪‬ﺪﳏﻤ‪‬ﺪﮔﻠﭙﺎﻳﮕﺎﱏ ﺍﺯ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺷﺎﮔﺮﺩﺍﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺍﺳﺖ ﮐﻪ ﻣﺮﺩﻯ ﺩﺍﻧﺸﻤﻨﺪ ﻭ ﺧﻮﺩ ﺷﺎﻋﺮ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻭﻯ ﻟﻘﺐﻓﱴ ﺍﳌﻠﻴﺢﺩﺍﺩﻩ‬
‫ﺑﻮﺩ‪ .‬ﻓﱴﺍﳌﻠﻴﺢ ﻣﺪ‪‬ﺗﻰ ﺍﺳﺘﺎﺩﻯ ﺷﺎﻫﺰﺍﺩﻩ ﻓﺘﻨﻪ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍﺷﺖ ﻭ ﺩﺭ ﺁﻥ ﺍﺣﻴﺎﻥ ﭼﻮﻥ ﻭﻯ ﺭﺍ‬
‫ﻣﺴﺘﻌ ‪‬ﺪ ﻭ ﺻﺎﺣﺐ ﺣﺴﻦ ﻧﻴ‪‬ﺖ ﻣﻰﺩﻳﺪ ﺑﻪ ﺍﻣﺮ ﺑﺪﻳﻊ ﺭﻫﻨﻤﻮﻥ ﮔﺸﺖ ﻭ ﺑﻪ ﻭﻯ ﺗﻮﺻﻴﻪ ﳕﻮﺩ ﮐﻪ ﺑﻪ‬
‫ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺑﺮﻭﺩ ﻭ ﺑﺪﻳﺪﺍﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﺎﺋﻞ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﻣﺜﻨﻮﻯ ﺧﻮﺩ ﺩﺭ ﺑﺎﺏ ﺯﻳﺎﺭﺕ ﻃﺎﻫﺮﻩ‬
‫ﭼﻨﲔ ﻣﻰﮔﻮﻳﺪ‪:‬‬
‫ﮔﻔﺖ ﺍﻧﺪﺭ ﺧﺎﻧﻪ ﳏﻤﻮﺩﺧﺎﻥ ﻫﺴﺖ ﳏﺒﻮﰉﮐﻪﺑﺎﺷﺪ ﺑﻪﺯﺟﺎﻥ‬
‫ﭘﺎﺑﺮﻩ ﺑﻨﻬﺎﺩﻩﺑﮕﺬﺷﺘﻢ ﺯ ﺟﺎﻥ ﺗﺎ ﺭﺳﻴﺪﻡ ﺧﺎﻧﻪ ﳏﻤﻮﺩﺧﺎﻥ‬
‫ﺻﺪﻣﻪﻫﺎ ﺩﻳﺪﻡ ﺍﺯ ﺁﻥ ﻗﻮﻡ ﺩﻏﺎ‬ ‫ﺣﻴﻠﻪﻫﺎ ﺍﻧﮕﻴﺨﺘﻢ ‪‬ﺮ ﻟﻘﺎﺀ‬
‫ﺩﻳﺪﻡ ﺁﻥ ﻣﻪﺑﺮﺝ ﻋﻘﺮﺏﺣﺒﺲ ﺑﻮﺩ ﳘﭽﻮ ﻋﻴﺴﻰ ﺑﻮﺩ ﺑﺮ ﺩﺍﺭ ﻳﻬﻮﺩ‬
‫ﭘﺎﻯ ﺁﻥ ﺑﺮﺝﺍﻳﺴﺘﺎﺩﻡ ﺭﻭﺑﺮﻭ ﺑﺎ ﺯﺑﺎﻥ ﺣﺎﻝ ﮐﺮﺩﻡ ﮔﻔﺘﮕﻮ‬
‫ﺳﺮ ﺑﺮﺁﻭﺭﺩ ﺍﺯ ﺩﺭﻳﭽﻪ ﺁﻥ ﻗﻤﺮ ﮔﻔﺖ ﻧﺰﺩﻳﮏ ﺁﻯ ﻗﺪﺭﻯﺑﻴﺸﺘﺮ‬
‫ﺗﺎ ﮐﻪ ﺟﺎﻥ ﺳﺎﺯﻡ ﺑﻘﺮﺑﺎﻥ ﺳﺮﺵ‬ ‫ﺭﻓﺘﻢ ﺍﺯ ﺷﻮﻕﻭﺷﻌﻒ ﺑﺮﻣﻨﻈﺮﺵ‬
‫ﮐﺎﻳﻨﭽﻨﲔ ﺟﺬﰈ ﳕﻮﺩﻯﭼﻴﺴﱴ‬ ‫ﮔﻔﺘﻢ ﺍﻯ ﺧﺎﺗﻮﻥ ﻋﺎﱂ ﮐﻴﺴﱴ‬
‫ﺍﻳﻦ ﭼﻪ ﳏﺸﺮﺑﻮﺩﺩﺭﻣﺎﺯﻧﺪﺭﺍﻥ‬ ‫ﺍﻳﻦﭼﻪﻏﻮﻏﺎﺋﻴﺴﺖﺩﺭﻣﻠﮏﺟﻬﺎﻥ‬
‫ﺍﻭ ﺑﻔﺮﻣﻮﺩﺁﻣﺪﻩﺻﺎﺣﺐ ﺯﻣﺎﻥ ﻭﻟﻮﻟﻪ ﺍﻓﮑﻨﺪﻩ ﺩﺭ ﺧﻠﻖ ﺟﻬﺎﻥ‬
‫ﺁﻧﭽﻪ ﮐﺮﺩﻡ ﻋﺮﺽﻓﺮﻣﻮﺩﻯﺟﻮﺍﺏ ﺗﺎ ﲟﻦ ﺑﻨﻤﻮﺩ ﺍﻳﻦ ﺭﺍﻩ ﺻﻮﺍﺏ‬
‫ﮐﻪ ﺑﻮﺩﴰﺲ ﻭﻗﻤﺮﺩﺭﻳﮏﻣﮑﺎﻥ‬ ‫ﻧﺎﮔﻬﺎﻥ ﺁﮔﻪﺷﺪﻧﺪ ﺁﻥ ﻣﻠﺤﺪﺍﻥ‬
‫ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺍﻋﻮﺍﻥ ﳏﻤﻮﺩ ﻟﻌﲔ ﲨﻠﮕﻰ ﺟﺴﺘﻨﺪ ﺑﲑﻭﻥ ﺍﺯ ﮐﻤﲔ‬
‫ﻣﻦ ﭼﻪﮔﻮﱘﮐﻪﭼﻪﮐﺮﺩﻧﺪﺁﻥﺧﺴﺎﻥ ﺑﺎ ﻣﻦ ﻭ ﺁﻥ ﺭﺷﮏ ﺧﻮﺭﺷﻴﺪﺟﻬﺎﻥ‬
‫ﺑﻌﺪ ﻓﺮﻣﻮﺩﻯ ﺑﺮﻭ ﺯﻳﻨﺠﺎ ﺑﺪﺭ ﮔﺮ ﲟﺎﱏ ﻫﺴﺖ ‪‬ﺮ ﺗﻮ ﺧﻄﺮ‬
‫ﻋﻨﻘﺮﻳﺐ ﺁﻥ ﺍﺟﺮ ﻣﻴﺂﺭﻯ ﺑﺪﺳﺖ‬ ‫ﻧﺰﺩ ﻣﺎ ﺍﺟﺮﻋﻈﻴﻤﻰ ﺍﺯ ﺗﻮﻫﺴﺖ‬
‫ﭘﺎﻯ ﺍﻭﺑﻮﺳﻴﺪﻡﻭﺑﲑﻭﻥﺷﺪﻡ ‪‬ﺮ ﺁﻥ ﻟﻴﻼﻯ ﺧﻮﺩﳎﻨﻮﻥ ﺷﺪﻡ‬
‫ﺗﺎ ﮔﺬﺷﺘﻢ ﺯﺁﻧﭽﻪ ﻣﻴﺒﻮﺩ ﻭ ﻧﺒﻮﺩ‬ ‫ﭘﺎﻯ ﺻﺪﻗﻢ ﺭﺍ ﺧﺪﺍ ﳏﮑﻢ ﳕﻮﺩ‬
‫ﻓﺘﻨﻪ )ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﻣﺜﻨﻮﻯ ﺧﻮﺩ ﮔﻮﻳﺪ( ﺩﺭ ﺁﻏﺎﺯ ﺷﻴﻔﺘﻪ ﺍﺯﻝ ﻣﻰﺷﻮﺩ ﻭ ﺍﺯ ﺍﻭ ﺩﻳﺪﺍﺭ ﻣﻰﮐﻨﺪ ﻭ‬
‫ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﺧﺮﻭﺝ ﲨﺎﻝ ﺍ‪‬ﻰ ﻭ ﲨﻌﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻘﺼﺪ ﺩﻳﺪﺍﺭ‬
‫ﳎﺪ‪‬ﺩ ﺍﺯﻝ ﺑﻪ ﺑﻐﺪﺍﺩ ﻣﻰﺭﻭﺩ‪ .‬ﻭﻟﮑﻦ ﺍﺯﻝ ﺍﺯ ﻭﺣﺸﺖ ﺧﻮﺩ ﺭﺍ ﳐﻔﻰ ﻣﻰﺳﺎﺯﺩ ﻭ ﻓﺘﻨﻪ ﺩﻝﺷﮑﺴﺘﻪ‬
‫ﻗﺼﺪ ﻣﺮﺍﺟﻌﺖ ﺑﻪ ﺍﻳﺮﺍﻥ ﻣﻰﳕﺎﻳﺪ‪ .‬ﺩﺭ ﺁﻥ ﺍﺣﻴﺎﻥ ﮐﻪ ﻧﺎﻻﻥ ﻭ ﭘﺮﻳﺸﺎﻥ ﻭ ﳏﺰﻭﻥ ﻭ ﺩﳋﻮﻥ ﺑﻮﺩﻩ‬
‫ﺑﺴﻮﻯ ﺣ ‪‬ﻖ ﺭﺍﺯ ﻭ ﻧﻴﺎﺯ ﻣﻰﮐﻨﺪ ﻭ ﺣﲔ ﺩﻋﺎ ﺑﻪ ﺩﺭﮔﺎﻩ ﲨﺎﻝ ﺍ‪‬ﻰ ﻣﻠﺘﺠﻰ ﻣﻰﺷﻮﺩ‪ .‬ﻣﲑﺯﺍﺁﻗﺎﺟﺎﻥ‬
‫ﻣﮋﺩﻩ ﺍﺫﻥ ﺗﺸﺮ‪‬ﻑ ﻣﻰﺁﻭﺭﺩ ﻭ ﺷﺎﻫﺰﺍﺩﻩ ﲝﻀﻮﺭ ﲨﺎﻝ ﺍ‪‬ﻰ ﺷﺮﻓﻴﺎﺏ ﻭ ﺑﻌﺮﻓﺎﻥ ﻣﻘﺎﻡ ﺷﺎﻣﺦ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﻧﺎﺋﻞ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺷﺶ ﻣﺎﻩ ﺩﺭ ﺟﻮﺍﺭ ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ ﺑﻐﺪﺍﺩ ﺍﻗﺎﻣﺖ ﻣﻰﳕﺎﻳﺪ ﻭ ﺳﭙﺲ ﺑﺎﻣﺮ‬
‫ﺁﻥ ﺣﻀﺮﺕ ﺭﺍﻫﻰ ﺍﻳﺮﺍﻥ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺜﻨﻮﻯ ﳘﭽﻨﲔ ﺑﻪ ﺳﻔﺮ ﺟﻨﺎﺏ ﺍﲪﺪ ﻳﺰﺩﻯ )ﳐﺎﻃﺐ‬
‫ﻟﻮﺡ ﻣﻌﺮﻭﻑ ﺍﲪﺪ ﻋﺮﰉ( ﺑﻪ ﺍﻳﺮﺍﻥ ﻭ ﺍﻋﻼﻡ ﻣﻘﺎﻡ ﻣﻦ ﻳﻈﻬﺮﻯ ﲨﺎﻝ ﺍ‪‬ﻰ ﻭ ﻧﻴﺰ ﻣﺄﻣﻮﺭﻳ‪‬ﺖ ﺟﻨﺎﺏ‬
‫ﻣﻨﻴﺐ ﻭ ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻭ ﺳﺮﺍﳒﺎﻡ ﻣﻌﺎﺷﺮﺕ ﺷﺎﻫﺰﺍﺩﻩﺧﺎﱎ ﺑﺎ ﺟﻨﺎﺏ ﻣﺮﱘ )ﲦﺮﻩ( ﳘﺴﺮ‬
‫ﺑﺮﺍﺩﺭ ﲨﺎﻝ ﺍ‪‬ﻰ )ﻭ ﺩﺧﺘﺮﻋﻤ‪‬ﻪ ﻭ ﺧﻮﺍﻫﺮ ﺣﺮﻡ ﺁﻥ ﺣﻀﺮﺕ( ﺍﺷﺎﺭﻩ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻓﺘﻨﻪ‬
‫ﺩﺭ ﻬﻧﺎﻳﺖ ﺍﻳﻘﺎﻥ ﺑﻪ ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﻪ ﻣﻠﮑﻮﺕ ﺑﻘﺎﺀ ﻋﺮﻭﺝ ﳕﻮﺩ‪ .‬ﻋﻠﻴﻬﺎ ﺭﺿﻮﺍﻥﺍﷲ ﻭ ﺛﻨﺎﺋﻪ‪.‬‬
‫ﺍﺯ ﺩﻳﮕﺮ ﻧﻔﻮﺳﻰ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﺑﺎ ﻃﺎﻫﺮﻩ ﻣﻼﻗﺎﺕ ﳕﻮﺩ ﻣﻬﺪﻋﻠﻴﺎ)ﻣﺘﻮﻟﹼﺪ ‪ ١٢١٢‬ﻫﺠﺮﻯ‬
‫ﻗﻤﺮﻯﺑﺮﺍﺑﺮﺑﺎ‪١٧٩٧‬ﻣﻴﻼﺩﻯ( ﻧﻮﻩ ﺩﺧﺘﺮﻯ ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﻭ ﻣﺎﺩﺭ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦ ﺷﺎﻩ ﺑﻮﺩ )‪ .(٩‬ﺷﺎﻳﺪ‬
‫ﻣﻼﻗﺎﺕ ﻧﺎﺻﺮﺍﻟﺪ‪‬ﻳﻦ ﺷﺎﻩ ﺑﺎ ﻃﺎﻫﺮﻩ ﺍﻭ ﺭﺍ ﲞﻴﺎﻝ ﺍﻳﻦ ﺩﻳﺪﺍﺭ ﺍﻧﺪﺍﺧﺘﻪ ﺑﻮﺩ‪ .‬ﻧﺎﻡ ﺍﺻﻠﯽ ﻣﻬﺪﻋﻠﻴﺎ‬
‫ﺟﻬﺎﻥﻳﺎ ﺟﻬﺎﻥ ﺧﺎﱎﺑﻮﺩ ﻭ ﭘﺲ ﺍﺯ ﺟﻠﻮﺱ ﭘﺴﺮﺵ ﺑﺮ ﲣﺖ ﭘﺎﺩﺷﺎﻫﻰ ﺑﻪ ﻣﻬﺪﻋﻠﻴﺎ ﻣﻠﻘﹼﺐ ﮔﺸﺖ‪.‬‬
‫ﻭﻯ ﻣﺎﻧﻨﺪ ﺷﻮﻫﺮﺵ ﳏﻤ‪‬ﺪﺷﺎﻩ ﮔﺮﺍﻳﺶ ﺑﻪ ﺗﺼﻮ‪‬ﻑ ﺩﺍﺷﺖ‪ .‬ﺻﺎﺣﺐ ﺧﻄﹼﻰ ﺧﻮﺵ ﻭ ﺑﺎ ﺍﺩﺏ‬
‫ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﰉ ﺁﺷﻨﺎ ﺑﻮﺩ ﻭ ﺧﻮﺩ ﻧﻴﺰ ﮔﺎﻩ ﺷﻌﺮ ﻣﻰﺳﺮﻭﺩ ﺷﻌﺮ ﺯﻳﺮ ﺍﺯ ﺍﻭﺳﺖ‪:‬‬
‫ﺍﻧﺪﺭ ﳘﻪ ﺣﺎﻝ ﺳﺮﺑﻠﻨﺪ ﺍﺳﺖ‬ ‫ﺍﺯ ﻣﺮﺩ ﻭﺯﻥ ﺁﻧﮑﻪ ﻫﻮﴰﻨﺪ ﺍﺳﺖ‬
‫ﺑﺎﺷﺪ ‪‬ﲟﺜﹶﻞﭼﻮﺧﺎﺭ ﰉ ﻭﺭﺩ‬ ‫ﰉ ﺩﺍﻧﺶ ﺍﮔﺮ ﺯﻥ ﺍﺳﺖ ﺍﮔﺮ ﻣﺮﺩ‬
‫ﮔﻮﻳﻨﺪ ﻣﻬﺪﻋﻠﻴﺎ ﺳﺎﳍﺎ ﺍﺯ ﻣﺮﻳﺪﺍﻥ ﺟﻨﺎﺏ ﻣﲑﺯﺍﻗﺮﺑﺎﻧﻌﻠﯽ ﺩﺭﻭﻳﺶ ﺍﺯ ﺷﻬﺪﺍﻯ ﺳﺒﻌﻪ ﻃﻬﺮﺍﻥ ﺑﻮﺩ ﻭ‬
‫ﭼﻮﻥ ﻳﻘﲔ ﻳﺎﻓﺖ ﮐﻪ ﻧﺎﻣﱪﺩﻩ ﺩﻝ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺳﭙﺮﺩﻩﺍﺳﺖ ﺍﺯ ﭘﲑﻭﻳﺶ ﺳﺮﺑﺎﺯ ﺯﺩ‪ .‬ﻭﻯ‬
‫ﺑﻈﺎﻫﺮ ﺯﱏ ﺷﲑﻳﻦﮔﻔﺘﺎﺭ ﺑﻮﺩ ﻭ ﺍﻣﺜﺎﻝ ﻭ ﺍﺷﻌﺎﺭ ﻓﺮﺍﻭﺍﻥ ﺩﺭ ﺣﺎﻓﻈﻪ ﺩﺍﺷﺖ ﻭﻟﯽ ﺻﺎﺣﺐ ﺻﻔﺎﺀ‬
‫ﻗﻠﺐ ﻭ ﺧﻠﻮﺹ ﻧﺒﻮﺩ ﻭ ﺧﺼﻮﻣﺘﺶ ﺑﺎ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ ﻧﻴﺰ ﺍﻧﺪﺍﺯﻩ ﳕﻰﺷﻨﺎﺧﺖ‪ .‬ﭼﻮﻥ‬
‫ﺍﻭﺻﺎﻑ ﻃﺎﻫﺮﻩ ﺍﺯ ﺷﺎﻫﺰﺍﺩﻩﺧﺎﳕﻬﺎﻯ ﻗﺎﺟﺎﺭ ﻭ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﳘﺴﺮﺍﻥ ﺍﻋﻴﺎﻥ ﻭ ﺑﺰﺭﮔﺎﻥ ﺷﻨﻴﺪ‬
‫ﺑﻈﺎﻫﺮ ﻣﺸﺘﺎﻕ ﻣﻼﻗﺎﺕ ﺍﻭ ﮔﺸﺖ ﻭﻟﮑﻦ ﻗﺼﺪﺵ ﲢﻘﲑ ﺁﻥ ﺑﺎﻧﻮﻯ ﻧﺎﺩﺭﻩ ﻭ ﺟﺎﻭﺩﺍﻧﻪ ﺑﻮﺩ‪ .‬ﻟﺬﺍ ﺩﺭ‬
‫ﻳﮑﻰ ﺍﺯ ﺍﻳ‪‬ﺎﻡ ﻣﺴﺠﻮﻧﻴ‪‬ﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻧﻪ ﳏﻤﻮﺩﺧﺎﻥ ﺍﻭ ﺭﺍ ﺑﻪ ﻗﺼﺮ ﳐﺼﻮﺹ ﺧﻮﻳﺶ ﺑﺮﺩ‬
‫ﺗﺎ ﺩﺭ ﺣﻀﻮﺭ ﻣﻴﻬﻤﺎﻧﺎﻥ ﺑﺎ ﻭﻯ ﻣﻨﺎﻇﺮﻩ ﳕﺎﻳﺪ ﻭ ﺑﺰﻋﻢ ﺧﻮﻳﺶ ﺗﺴﻠﹼﻂ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﻭﻯ ﺁﺷﮑﺎﺭ‬
‫ﺳﺎﺯﺩ‪ .‬ﺩﺭ ﻗﺼﺮ ﺑﺎﺷﮑﻮﻩ ﺍﻭ ﮐﻪ ﳘﻴﺸﻪ ﭼﻬﺎﺭﺗﻦ ﺧﻮﺍﺟﻪ ﺣﺮﻣﺴﺮﺍ ﻭ ﺑﻴﺴﺖ ﺧﺪﻣﺘﮑﺎﺭ ﳐﺼﻮﺹ‬
‫ﺑﺎ ﻟﺒﺎﺳﻬﺎﻯ ﻓﺎﺧﺮ ﺟﻮﺍﻫﺮﻧﺸﺎﻥ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ ﻭ ﻗﻠﻴﺎﻥﻫﺎ‪،‬ﻓﻨﺠﺎﻥﻫﺎﻯ ﭼﺎﻯ ﻭ ﻗﻬﻮﻩ‪ ،‬ﺳﻴﲎﻫﺎ‪،‬‬
‫ﻗﺎﺷﻖﻫﺎ ﻭ ﳘﻪ ﻇﺮﻭﻑ ﺍﺯ ﻃﻼ ﻭ ﻧﻘﺮﻩ ﺑﻮﺩﻧﺪ ﺩﻫﻬﺎﺗﻦ ﺍﺯ ﺑﺎﻧﻮﺍﻥ ﺧﺎﻧﺪﺍﻥ ﻗﺎﺟﺎﺭ ﻭ ﺑﺰﺭﮔﺎﻥ‬
‫ﮐﺸﻮﺭ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺍﺯ ﮐﻴﻔﻴ‪‬ﺖ ﻣﺬﺍﮐﺮﺍﺕ ﺁﮔﺎﻫﻰ ﺩﺭ ﺩﺳﺖ ﻧﻴﺴﺖ‪ .‬ﻭﻟﮑﻦ ﻣﻰﺗﻮﺍﻥ‬
‫ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩ ﮐﻪ ﻃﺎﻫﺮﻩ ﭼﮕﻮﻧﻪ ﺣﺎﺿﺮﺍﻥ ﺩﺭ ﳎﻠﺲ ﺭﺍ ﻣﺒﻬﻮﺕ ﲨﺎﻝ ﻭ ﮐﻤﺎﻝ ﻭ ﻗﺪﺭﺕ‬
‫ﺍﺳﺘﺪﻻﻝ ﺧﻮﻳﺶ ﳕﻮﺩﻩﺍﺳﺖ‪ .‬ﻣﻬﺪﻋﻠﻴﺎ ﭘﺲ ﺍﺯ ﺣﺎﺩﺛﻪ ﺭﻣﻰ ﺷﺎﻩ ﺑﺴﻴﺎﺭ ﺗﻼﺵ ﳕﻮﺩ ﮐﻪ ﲨﺎﻝ ﺍ‪‬ﻰ‬
‫ﺭﺍ ﻣﻌﺪﻭﻡ ﳕﺎﻳﺪ ﻭﻟﮑﻦ ﺍﻳﻦ ﺁﺭﺯﻭ ﺭﺍ ﺑﮕﻮﺭ ﺑﺮﺩ‪ .‬ﺍﻣ‪‬ﺎ ﺑﺘﻔﺘﲔ ﺍﻭﻭﺩﻳﮕﺮﺩﴰﻨﺎﻥ ﺍﻣﺮ ﻭ ﺧﻮﻑ‬
‫ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ ﻧﻮﺭﻯ ﺻﺪﺭﺍﻋﻈﻢ ﲨﻌﻰ ﺍﺯ ﻣﻈﻠﻮﻣﺎﻥ ﻭ ﺍﺯ ﲨﻠﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )‪ (١٠‬ﺟﺎﻡ ﺷﻬﺎﺩﺕ‬
‫ﺳﺮﮐﺸﻴﺪﻧﺪ‪ .‬ﻣﻬﺪﻋﻠﻴﺎ ﺩﺭ ﺳﺎﻝ ‪ ١٢٩٠‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٧٣‬ﻣﻴﻼﺩﻯ( ﻫﻨﮕﺎﻣﻰ ﮐﻪ‬
‫ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦﺷﺎﻩ ﺩﺭ ﻓﺮﻧﮓ ﺑﻮﺩ ﺩﺭ ﻃﻬﺮﺍﻥ ﺩﻳﺪﻩ ﺍﺯ ﺟﻬﺎﻥ ﻓﺮﻭ ﺑﺴﺖ‪ .‬ﺟﺴﺪﺵ ﺭﺍ ﺑﻪ ﻗﻢ ﺑﺮﺩﻩ ﺩﺭ‬
‫ﺟﻮﺍﺭ ﺟﻨﺎﺏ ﻣﻌﺼﻮﻣﻪ ﺩﻓﻦ ﳕﻮﺩﻧﺪ )‪ .(١١‬ﺍﻣﺮﻭﺯ ﺍﺣﺪﻯ ﺍﺯ ﻭﻯ ﻳﺎﺩ ﳕﻰﮐﻨﺪ ﻭ ﮐﺎﺥ ﳎﻠﹼﻞ ﺍﻭ ﺑﺎ‬
‫ﺧﺎﮎ ﻳﮑﺴﺎﻥ ﮔﺸﺘﻪﺍﺳﺖ‪ .‬ﻭﻟﮑﻦ ﻧﺎﻡ ﻃﺎﻫﺮﻩ ﺟﺎﻭﺩﺍﻧﻪ ﻭ ﺍﻭﺻﺎﻑ ﻋﻈﻤﺖ ﻣﻘﺎﻣﺶ ﺯﻳﻨﺖﲞﺶ‬
‫ﮐﺘﺐ ﺩﻭﺳﺖ ﻭ ﺑﻴﮕﺎﻧﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﺑﺮﺧﻰ ﺍﺯ ﻣﻨﺎﺑﻊ ﺗﺎﺭﳜﻰ ﺑﺮ ﻣﻰﺁﻳﺪ ﮐﻪ ﻣﲑﺯﺍﺗﻘﹼﻰﺧﺎﻥ ﺍﻣﲑﮐﺒﲑ ﺩﺭ ﺍﻭﺍﺋﻞ ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﻃﺎﻫﺮﻩ ﺩﺭ‬
‫ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺣﻀﺎﺭ ﻭ ﺑﺎ ﻭﻯ ﻣﻼﻗﺎﺕ ﳕﻮﺩﻩ ﻭ ﺿﻤﻦ ﺍﺳﺘﻨﻄﺎﻕ ﺁﻥ ﻧﺎﺑﻐﻪ ﺩﻭﺭﺍﻥ ﺭﺍ ﺑﻪ‬
‫ﺗﱪ‪‬ﻯ ﺩﻋﻮﺕ ﮐﺮﺩﻩ ﻭﻟﮑﻦ ﻃﺎﻫﺮﻩ ﺩﺭ ﻬﻧﺎﻳﺖ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺑﺎﺛﺒﺎﺕ ﺍﻣﺮ ﺑﺪﻳﻊ‬
‫ﭘﺮﺩﺍﺧﺘﻪﺍﺳﺖ‪ .‬ﺑﻨﻮﻋﻰ ﮐﻪ ﺍﻣﲑﮐﺒﲑ ﺑﻌﺪ ﺍﺯ ﺗﻔﺮﻳﻖ ﳎﻠﺲ ﮔﻔﺘﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻧﺰﺩﻳﮏ ﺑﻮﺩ ﻣﺮﺍ ﻧﻴﺰ ﺑﺎﰉ‬
‫ﮐﻨﺪ )‪.(١٢‬‬
‫ﺑﺮﺧﻰ ﺍﺯ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﭘﺲ ﺍﺯ ﺩﺳﺘﮕﲑﻯ ﻃﺎﻫﺮﻩ ﻭ ﺍﻋﺰﺍﻡ ﺍﻭ ﺑﻪ ﻃﻬﺮﺍﻥ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦ‬
‫ﺷﺎﻩ ﺑﺎ ﻭﻯ ﻣﻼﻗﺎﺕ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﮑﺘﻪ ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ ﺍﺣﻔﺎﺩ ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﺑﺎ ﭼﻨﺪﺗﻦ‬
‫ﺍﺯ ﺍﺣﻔﺎﺩ ﻃﺎﻫﺮﻩ ﺩﺭ ﻗﺰﻭﻳﻦ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﮔﻔﺘﮕﻮ ﺩﺍﺷﺘﻪ ﻭ ﳘﻪ ﺁﻧﺎﻥ ﻣﻼﻗﺎﺕ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﺭﺍ‬
‫ﺗﺼﺮﻳﺢ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺣﺘ‪‬ﻰ ﻳﮏ ﺗﻦ ﺍﺯ ﺁﻧﺎﻥ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﮐﻪ ﺷﺎﻩ ﭼﻨﺪﺑﺎﺭ ﺑﺎ ﻃﺎﻫﺮﻩ ﻣﻼﻗﺎﺕ ﮐﺮﺩﻩ‬
‫ﺗﺎ ﻭﻯ ﺭﺍ ﻭﺍﺩﺍﺭ ﺑﻪ ﺗﱪ‪‬ﻯ ﳕﺎﻳﺪ‪ .‬ﺍﻳﻦ ﻧﮑﺘﻪ ﻣﻼﻗﺎﺕ ﺷﺎﻩ ﺭﺍ ﺑﺎ ﻃﺎﻫﺮﻩ ﺩﺭ ﺭﻭﺯ ﭘﻴﺶ ﺍﺯ ﺷﻬﺎﺩﺕ‬
‫ﺑﺒﺎﻭﺭ ﻧﺰﺩﻳﮏﺗﺮ ﻣﻰﮐﻨﺪ‪ .‬ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺩﺭ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ‪Tahirih‬ﻣﻰﻧﻮﻳﺴﺪ‬
‫ﮐﻪ‪...:‬ﻭﻗﱴ ﻣﻦ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻮﺩﻡ ﻭ ﺑﺎ ﻳﮑﻰ ﺍﺯ ﺍﺣﻔﺎﺩ ﻃﺎﻫﺮﻩ ﮔﻔﺘﮕﻮ ﺩﺍﺷﺘﻢ ﺍﻭ ﺑﻪ ﻣﻦ ﮔﻔﺖ ﮐﻪ‬
‫ﻃﺎﻫﺮﻩ ﺑﻪ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦﺷﺎﻩ ﮔﻔﺘﻪ ﺑﻮﺩﻩ ﮐﻪ ﺑﻪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺍﳝﺎﻥ ﺩﺍﺭﺩ ﻭ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺑﻪ ﺍﻭ‬
‫ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩﺍﻧﺪ ﮐﻪ ﻇﻬﻮﺭ ﻳﻮﻡ ﺟﺪﻳﺪ ﺭﺍ ﺑﻪ ﻋﻤﻮﻡ ﺍﺑﻼﻍ ﳕﺎﻳﺪ‪ .‬ﻣﻦ )ﻣﺎﺭﺛﺎﺭﻭﺕ( ﭘﺮﺳﺶ ﺧﻮﻳﺶ‬
‫ﺭﺍ ﺍﺯ ﻣﻨﺴﻮﺏ ﻃﺎﻫﺮﻩ ﺗﮑﺮﺍﺭ ﮐﺮﺩﻡ ﻭ ﮔﻔﺘﻢ ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﴰﺎ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺳﺖ ﻭﻟﯽ ﺍﻭ ﺑﺮﺍﻯ‬
‫ﺑﺎﺭ ﺩﻭﻡ ﮔﻔﺖ ﻧﻪ ﻃﺎﻫﺮﻩ ﺑﻪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﻳﻘﻴﻨﹰﺎ ﻃﺎﻫﺮﻩ ﺑﺎ ﺑﺼﲑﺕ ﻋﻤﻴﻘﻰ‬
‫ﮐﻪ ﺩﺍﺷﺘﻪ ﻣﻘﺎﻡ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺁﺋﲔ ﻋﻈﻴﻢ ﺟﻬﺎﱏ ﺷﻨﺎﺧﺘﻪ ﻭ ﺍﻓﻌﺎﻝ ﺑﻌﺪﻯ ﺍﻭ ﺍﻳﻦ‬
‫ﻋﺮﻓﺎﻥ ﺭﺍ ﺛﺎﺑﺖ ﳕﻮﺩﻩﺍﺳﺖ)ﺻﻔﺤﻪ ‪ .(١٣) (٨٠‬ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦ ﺷﺎﻩ ﺷﺪﻳﺪﹰﺍ ﲢﺖ ﺗﺄﺛﲑ ﲨﺎﻝ ﻭ‬
‫ﺟﺬﺑﻪ ﻃﺎﻫﺮﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺑﻪ ﻭﺯﻳﺮ ﺣﺎﺿﺮ ﺩﺭ ﳏﻀﺮﺵ ﮔﻔﺘﻪﺍﺳﺖ ﮐﻪﺍﺯ ﻫﻴﺌﺘﺶ ﺧﻮﺷﻢ ﻣﻰﺁﻳﺪ‬
‫ﺑﮕﺬﺍﺭ ﺯﻧﺪﻩ ﺑﺎﺷﺪ‪ (١٤)".‬ﻓﺮﻣﺎﻥ ﺷﺎﻩ ﺣﺪﻭﺩ ﺩﻭﺳﺎﻝ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺘﺄﺧﲑ ﺍﻧﺪﺍﺧﺖ‪.‬‬
‫ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺩﺭ ﮐﺘﺎﺏ ﺧﻮﺩ )‪(Tahirih‬ﺑﻨﻘﻞ ﺍﺯ ﻳﮑﻰ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺷﺎﻩ ﻧﺎﻣﻪﺍﻯ ﺑﻪ ﻃﺎﻫﺮﻩ ﻧﻮﺷﺖ ﻭ ﺩﺭ ﺁﻥ ﻣﺬﮐﻮﺭ ﺩﺍﺷﺖ ﮐﻪ ﺍﮔﺮ ﻭﻯ‬
‫ﺩﺳﺖ ﺍﺯ ﳏﺒ‪‬ﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺮﺩﺍﺭﺩ ﻭ ﺑﻪ ﺟﺎﻣﻌﻪ ﺍﺳﻼﻣﻰ ﺑﺎﺯ ﮔﺮﺩﺩ ﺍﻭ ﺭﺍ ﺑﺎﻧﻮﻯ ﳔﺴﺖ‬
‫)ﺳﺮﭘﺮﺳﺖ ﺑﺎﻧﻮﺍﻥ ﺣﺮﻡ( ﺩﺭﺑﺎﺭ ﺧﻮﻳﺶ ﺳﺎﺯﺩ‪ .‬ﻃﺎﻫﺮﻩ ﺩﺭ ﭘﺸﺖ ﻧﺎﻣﻪ ﺷﺎﻩ ﻭ ﺩﺭ ﭘﺎﺳﺦ ﻳﮏ ﺑﻴﺖ‬
‫ﺍﺯ ﺍﺷﻌﺎﺭ ﺧﻮﺩ ﺭﺍ ﻧﻮﺷﺖ ﻭ ﻧﺰﺩ ﺷﺎﻩ ﻓﺮﺳﺘﺎﺩ‪:‬‬
‫ﺗﻮ ﻭ ﻣﻠﮏ ﻭ ﺟﺎﻩ ﺳﮑﻨﺪﺭﻯ ﻣﻦ ﻭ ﺭﺳﻢ ﻭ ﺭﺍﻩ ﻗﻠﻨﺪﺭﻯ‬
‫ﺍﮔﺮﺁﻥ ﺧﻮﺵﺍﺳﺖ ﺗﻮ ﺩﺭﺧﻮﺭﻯ ﻭﮔﺮ ﺍﻳﻦ ﺑﺪ ﺍﺳﺖ ﻣﺮﺍ ﺳﺰﺍ‬
‫ﺷﺎﻩ ﭘﺲ ﺍﺯ ﺧﻮﺍﻧﺪﻥ ﺍﺑﻴﺎﺕ ﻣﺬﮐﻮﺭ ﮐﻪ ﲝﻘﻴﻘﺖ ﭘﺎﺳﺦ ﻣﻨﻔﻰ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﺍﺯ ‪‬ﻮ‪‬ﺭ ﻭﻯ‬
‫ﺩﺭﺷﮕﻔﺖ ﮔﺸﺖ ﻭ ﮔﻔﺖ ﮐﻪ ﺗﺎﺭﻳﺦ ﺑﺎﻧﻮﺋﻰ ﭼﻮﻥ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻃﺮ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﺩ‪(١٥) .‬‬
‫ﺩﺭ ﺍﺣﻴﺎﻥ ﺍﻗﺎﻣﺖ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺍﻋﻀﺎﺀ ﺧﺎﻧﺪﺍﻥ ﺟﻨﺎﺏ ﺣﺠ‪‬ﺖ ﺯﳒﺎﱏ ﮐﻪ ﺯﺟﺮ ﻭ‬
‫ﺷﮑﻨﺠﻪ ﺑﺴﻴﺎﺭ ﺩﻳﺪﻩ ﻭ ﺍﺯ ﺣﺎﺩﺛﻪ ﺧﻮﻧﲔ ﺯﳒﺎﻥ ﺟﺎﻥ ﺑﺪﺭ ﺑﺮﺩﻩﺑﻮﺩﻧﺪ ﭼﻬﻞ ﺭﻭﺯ ﻣﻌﺎﺷﺮ ﻭ‬
‫ﻫﻢﺳﺨﻦ ﻃﺎﻫﺮﻩ ﺷﺪﻧﺪ‪ .‬ﻃﺎﻫﺮﻩ ﺣﺮﻡ ﺣﺠ‪‬ﺖ ﻭ ﮐﻮﺩﮐﺎﻥ ﭘﺎﺑﺮﻫﻨﻪ ﻭ ﺭﳒﺪﻳﺪﻩ ﺍﻭ ﺭﺍ ﺩﺭ ﺁﻏﻮﺵ‬
‫ﳏﺒ‪‬ﺖ ﻓﺸﺮﺩ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺩﳉﻮﺋﻰ ﳕﻮﺩ ﺣﺎﻝ ﺁﻧﮑﻪ ﺧﻮﻳﺸﱳ ﺑﻨﻬﺎﻳﺖ ﳏﺰﻭﻥ ﻭ ﺩﳋﻮﻥ ﺑﻮﺩ‪ .‬ﺍﺧﺒﺎﺭ‬
‫ﻧﺎﮔﻮﺍﺭ ﺣﻮﺍﺩﺙ ﻧﲑﻳﺰ ﻭ ﺯﳒﺎﻥ ﻭ ﺷﻬﺎﺩﺕ ﻣﻈﻠﻮﻣﺎﻥ ﮐﻢ ﻧﺒﻮﺩ ﻭ ﺑﺮﺍﻯ ﺑﺎﻧﻮﻯ ﺣﺴ‪‬ﺎﺱ ﻋﺎﺭﻑ‬
‫ﺩﻗﻴﻘﻰ ﭼﻮﻥ ﻃﺎﻫﺮﻩ ﻃﺎﻗﺖﻓﺮﺳﺎ ﺑﻮﺩ‪ .‬ﻫﺮ ﺭﻭﺯ ﺍﺧﺒﺎﺭ ﻧﺎﺧﻮﺷﻰ ﺑﮕﻮﺷﺶ ﻣﻰﺭﺳﻴﺪ‪ .‬ﺧﱪ‬
‫ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻓﻮﻕ ﻃﺎﻗﺖ ﺍﺻﺤﺎﺏ ﺧﺼﻮﺻﹰﺎ ﻃﺎﻫﺮﻩ ﺑﻮﺩ‪ .‬ﺑﺮﺍﻯ ﺍﻭ ﲢﻘﹼﻖ ﺁﺭﺯﻭﻯ‬
‫ﺩﻳﺪﺍﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﭘﺮﭘﻴﭻ ﻭ ﺗﺎﺏ ﻣﻴ‪‬ﺴﺮ ﻧﮕﺸﺖ‪ .‬ﺍﮔﺮﭼﻪ ﺫﺭ‪‬ﺍﺕ ﻭﺟﻮﺩﺵ ﮔﺮﺩ‬
‫ﺍﻳﻦ ﺍﺷﺘﻴﺎﻕ ﻣﻰﮔﺸﺖ‪.‬‬
‫ﻋﺎﺷﻖ ﺩﻳﺪﺍﺭ ﺩﻻﺭﺍﺳﺘﻢ‬ ‫ﺷﻴﻔﺘﻪ ﺣﻀﺮﺕ ﺍﻋﻼﺳﺘﻢ‬
‫ﺭﺍﻫﺮﻭﻯ ﻭﺍﺩﻯ ﺳﻮﺩﺍﺳﺘﻢ ﺍﺯ ﳘﻪ ﺑﮕﺬﺷﺘﻪ ﺗﺮﺍ ﺧﻮﺍﺳﺘﻢ‬
‫ﭘﺮﺷﺪﻩ ﺍﺯ ﻋﺸﻖ ﺗﻮ ﺍﻋﻀﺎﻯ ﻣﻦ‬
‫ﻫﺮ ﺭﻭﺯ ﺗﲎ ﭼﻨﺪ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻭ ﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺑﺎ ﻃﺎﻫﺮﻩ ﻣﻼﻗﺎﺕ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺯﻥ‬
‫ﮐﻼﻧﺘﺮ ﻋﺎﻣﻞ ﺍﺻﻠﯽ ﲢﻘﹼﻖ ﺍﻳﻦ ﺩﻳﺪﺍﺭﻫﺎ ﺑﻮﺩ‪ .‬ﺁﻧﭽﻨﺎﻥ ﺷﻴﻔﺘﻪ ﻃﺎﻫﺮﻩ ﮔﺸﺘﻪ ﺑﻮﺩ ﮐﻪ ﺳﺮ ﺍﺯ ﭘﺎﻯ‬
‫ﳕﻰﺷﻨﺎﺧﺖ‪ .‬ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﺑﺴﺘﮕﺎﻥ ﺣﺘ‪‬ﻰ ﭘﺴﺮ ﮐﻼﻧﺘﺮ ﻧﻴﺰ ﳎﺬﻭﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺑﺎ ﺁﻧﮑﻪ‬
‫ﻃﺎﻫﺮﻩ ﺑﻈﺎﻫﺮ ﻓﺮﺩﻯ ﻣﺴﺠﻮﻥ ﺑﻮﺩ‪ ،‬ﺯﻳﺒﺎﺋﻰ ﻭ ﻧﻔﻮﺫ ﮐﻼﻣﺶ ﻫﻮﺵ ﺍﺯ ﺳﺮ ﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﻗﺎﺟﺎﺭ‬
‫ﻣﻰﺭﺑﻮﺩ‪ .‬ﻫﺮﮔﺎﻩ ﲟﻨﺎﺳﺒﱴ ﻣﺮﺍﺳﻢ ﺟﺸﻦ ﻭ ﻣﻴﻬﻤﺎﱏ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺑﺮﮔﺰﺍﺭ ﻣﻰﮔﺸﺖ ﺣﺎﺿﺮﺍﻥ‬
‫ﺩﺭ ﺑﺰﻡ‪ ،‬ﺭﻗﺺ ﻭ ﻧﻮﺍ ﻭ ﺷﺮﺏ ﻭ ﻫﻮﻯ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩﻩ ﮔﺮﺩ ﻃﺎﻫﺮﻩ ﺍﳒﻤﻦ ﻣﻰﳕﻮﺩﻧﺪ ﻭ ﺍﺯ‬
‫ﺳﺨﻨﺎﻥ ﺷﲑﻳﻦ ﻭ ﺩﻟﻨﺸﲔ ﻭ ﺍﺳﺘﺪﻻﻻﺕ ﳏﮑﻢ ﻭ ﻣﺘﲔ ﺍﻭ ‪‬ﺮﻩ ﻣﻰﮔﺮﻓﺘﻨﺪ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ‬
‫ﺿﻤﻦ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺍﻭ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬
‫ﺯﻧﺎﻥ ﺷﻬﺮ ﺑﺒﻬﺎﻧﻪ ﻣﻰﺭﻓﺘﻨﺪ ﻭ ﺍﺳﺘﻤﺎﻉ ﮐﻼﻡ ﻭ ﺑﻴﺎﻥ ﺍﻭ ﻣﻰﳕﻮﺩﻧﺪ‪ .‬ﺍﺯ ﻗﻀﺎﻯ ﺍﺗ‪‬ﻔﺎﻕ ﺩﺭ ﺧﺎﻧﻪ‬
‫ﮐﻼﻧﺘﺮ ﺟﺸﲎ ﻭﺍﻗﻊ ﮔﺸﺖ ﻭ ﺑﺰﻣﻰ ﺁﺭﺍﺳﺘﻪ ﺷﺪ‪ .‬ﺳﻮﺭ ﭘﺴﺮ ﮐﻼﻧﺘﺮ ﺑﺮﭘﺎﮔﺸﺖ‪ .‬ﺯﻬﻧﺎﻯ ﳏﺘﺮﻣﻪ‬
‫ﺷﻬﺮ ﺍﺯ ﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﻭ ﻧﺴﺎﺀ ﻭﺯﺭﺍﺀ ﻭ ﺑﺰﺭﮔﺎﻥ ﺑﺪﻋﻮﺕ ﺣﺎﺿﺮ ﻣﻰﺷﺪﻧﺪ‪ .‬ﺑﺰﻡ ﻣﺰﻳ‪‬ﻦ ﺟﺸﻦ‬
‫ﻣﮑﻤ‪‬ﻞ ﺑﻮﺩ‪ .‬ﺳﺎﺯ ﻭ ﺁﻭﺍﺯ ﭼﻨﮓ ﻭ ﭼﻐﺎﻧﻪ ﻭ ﺗﺮﺍﻧﻪ ﺭﻭﺯ ﻭ ﺷﺒﺎﻧﻪ ﻣﺴﺘﻤﻊ ﺑﻮﺩ‪ .‬ﻭﻟﯽ ﻃﺎﻫﺮﻩ‬
‫ﺑﺼﺤﺒﺖ ﭘﺮﺩﺍﺧﺖ‪ .‬ﭼﻨﺎﻥ ﺯﻧﺎﻥ ﺭﺍ ﺟﺬﺏ ﳕﻮﺩ ﮐﻪ ﺗﺎﺭ ﻭ ﻃﻨﺒﻮﺭ ﺭﺍ ﮔﺬﺍﺷﺘﻨﺪ ﻭ ﻋﻴﺶ ﻭ ﻃﺮﺏ‬
‫ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﳕﻮﺩﻧﺪ‪ .‬ﺩﺭ ﭘﲑﺍﻣﻮﻥ ﺍﻭ ﲨﻊ ﺷﺪﻩ ﮔﻮﺵ ﺑﮑﻼﻡ ﺷﲑﻳﻦ ﺍﻭ ﻣﻰﺩﺍﺩﻧﺪ‪ (١٦).‬ﮔﻮﺑﻴﻨﻮ‬
‫ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﻣﺬﺍﻫﺐ ﻭ ﻓﻠﺴﻔﻪ ﺩﺭ ﺁﺳﻴﺎﻯ ﻭﺳﻄﻰ" ﺩﺭ ﺧﺼﻮﺹ ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻧﻪ‬
‫ﮐﻼﻧﺘﺮ ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ‪ ...‬ﺩﺭ ﺍﻧﺪﺭﻭﻥ ﳐﺼﻮﺹ ﮐﻼﻧﺘﺮ ﲢﺖ ﻣﺮﺍﻗﺒﺖ ﺯﻧﺎﻥ ﺑﻮﺩ‪ .‬ﺧﻮﺩ ﮐﻼﻧﺘﺮ ﺑﺪﻓﻌﺎﺕ ﺍﻣ‪‬ﺎ‬
‫ﺑﺪﻭﻥ ﺷﮑﻨﺠﻪ ﻭ ﺁﺯﺍﺭ ﺍﺯ ﺍﻭ ﺍﺳﺘﻨﻄﺎﻕ ﻣﻰﮐﺮﺩ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺍﻭ ﻫﻢ ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮﻳﻦ ﺑﻮﺟﺎﻫﺖ ﺻﻮﺭﺕ‬
‫ﻭ ﻓﺼﺎﺣﺖ ﺑﻴﺎﻥ ﻭ ﻧﲑﻭﻯ ﺟﺎﺫﺑﻪ ﺍﻳﻦ ﺯﻥ ﮐﻪ ﻫﻴﭽﮑﺲ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺗﺎﺏ ﻣﻘﺎﻭﻣﺖ ﻧﺪﺍﺷﺖ‬
‫ﻓﺮﻳﻔﺘﻪ ﺷﺪﻩﺑﻮﺩ ﻭ ﺑﺎ ﺍﻭ ﺑﺎﮐﻤﺎﻝ ﺍﺣﺘﺮﺍﻡ ﻭ ﻣﻬﺮﺑﺎﱏ ﺭﻓﺘﺎﺭ ﻣﻰﮐﺮﺩ ﻭ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐﻮﺷﺶ ﺩﺍﺷﺖ‬
‫ﮐﻪ ﺑﻪ ﺗﮑﻠﻴﻒ ﺧﻮﺩ ﻋﻤﻞ ﳕﺎﻳﺪ ﻣﺎﻳﻞ ﺑﻮﺩ ﮐﻪ ﺭﻧﺞ ﺍﺳﺎﺭﺕ ﳏﺒﻮﺱ ﺧﻮﺩ ﺭﺍ ﲣﻔﻴﻒ ﺩﻫﺪ ﻭ ﺍﻭ ﺭﺍ‬
‫ﺑﻪ ﺁﺗﻴﻪ ﺍﻣﻴﺪﻭﺍﺭ ﺳﺎﺯﺩ‪ .‬ﺍﻣ‪‬ﺎ ﺍﻭ ﺍﺷﺘﺒﺎﻩ ﻣﻰﮐﺮﺩ ﺯﻳﺮﺍ ﮐﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺍﺣﺘﻴﺎﺟﻰ ﺑﻪ ﺍﻣﻴﺪﻭﺍﺭﻯ ﻧﺪﺍﺷﺖ ﻭ‬
‫ﳐﺼﻮﺻﹰﺎ ﻭﻗﱴ ﮐﻪ ﮐﻼﻧﺘﺮ ﺩﺭ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑﺎ ﺍﻭ ﺻﺤﺒﺖ ﻣﻰﮐﺮﺩ ﻓﻮﺭﹰﺍ ﺳﺨﻦ ﺍﻭ ﺭﺍ ﻗﻄﻊ‬
‫ﻣﻰﳕﻮﺩ ﻭ ﺑﻪ ﺗﺒﻠﻴﻎ ﻣﻰﭘﺮﺩﺍﺧﺖ ﻭ ﺍﺯ ﻋﻘﺎﻳﺪ ﻣﺬﻫﱮ ﺧﻮﺩ ﻭ ﺣﻘﺎﻳﻖ ﻭ ﺍﺷﺘﺒﺎﻫﺎﺕ ﺍﻭ ﺻﺤﺒﺖ‬
‫ﻣﻰﮐﺮﺩ ﻭ ﺩﺭ ﺻﻮﺭﺗﻴﮑﻪ ﻫﺮﳊﻈﻪ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺖ ﮐﻪ ﭘﺮﺩﻩ ﺑﺎﻻ ﺭﻭﺩ ﻭ ﺣﮑﻢ ﻗﺘﻠﺶ ﺭﺍ ﺑﻴﺎﻭﺭﻧﺪ‬
‫ﻃﺮﺯ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘﺎﺭ ﺍﻭ ﻃﻮﺭﻯ ﺑﻮﺩ ﮐﻪ ﳐﺎﻃﺐ ﺍﺯ ﻣﺸﺎﻫﺪﻩ ﺭﻭﺡ ﺁﺯﺍﺩ ﻭ ﺍﺳﺘﺤﮑﺎﻡ ﻋﻘﻴﺪﻩ ﺍﻭ‬
‫ﻼ ﻣﺒﻬﻮﺕ ﻣﻰﮔﺮﺩﻳﺪ‪ .‬ﻳﮏ ﺭﻭﺯ ﺻﺒﺢ ﳏﻤﻮﺩﺧﺎﻥ ﺍﺯ ﺍﺭﺩﻭﻯ ﺳﻠﻄﻨﱴ ﺑﻪ ﺷﻬﺮ ﺑﺎﺯ ﮔﺸﺖ ﻭ‬ ‫ﮐﺎﻣ ﹰ‬
‫ﲟﺤﺾ ﻭﺭﻭﺩ ﺑﻪ ﺍﻧﺪﺭﻭﻥ ﺑﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺳﻼﻡ ﺩﺍﺩ ﻭ ﮔﻔﺖ ﺧﱪ ﺧﻮﺷﻰ ﺑﺮﺍﻯ ﴰﺎ ﺁﻭﺭﺩﻩﺍﻡ‪.‬‬
‫ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺗﺒﺴ‪‬ﻤﻰ ﮐﺮﺩ ﻭ ﮔﻔﺖ ﻣﻰﺩﺍﱎ ﭼﻪ ﻣﻰﺧﻮﺍﻫﻰ ﺑﮕﻮﺋﻰ ﻭ ﺍﺣﺘﻴﺎﺝ ﺑﺘﮑﺮﺍﺭ ﺁﻥ ﻧﺪﺍﺭﻡ‪.‬‬
‫ﳏﻤﻮﺩﺧﺎﻥ ﺑﺎﺯ ﮔﻔﺖ ﳑﮑﻦ ﻧﻴﺴﺖ ﴰﺎ ﺑﺪﺍﻧﻴﺪ ﮐﻪ ﻗﻀﻴ‪‬ﻪ ﭼﻴﺴﺖ‪ .‬ﻣﻦ ﺍﺯ ﻃﺮﻑ ﺻﺪﺭﺍﻋﻈﻢ‬
‫ﻣﺄﻣﻮﺭﻳ‪‬ﺖ ﺩﺍﺭﻡ ﮐﻪ ﺑﻪ ﴰﺎ ﺍﺧﻄﺎﺭﻯ ﺑﮑﻨﻢ ﻭ ﺗﺮﺩﻳﺪﻯ ﻧﺪﺍﺭﻡ ﮐﻪ ﺳﻼﻣﱴ ﻭ ﺁﺯﺍﺩﻯ ﴰﺎ ﺩﺭ‬
‫ﭘﺬﻳﺮﻓﱳ ﺁﻥ ﺍﺳﺖ‪ .‬ﴰﺎ ﺭﺍ ﺑﻪ ﻧﻴﺎﻭﺭﺍﻥ ﺧﻮﺍﻫﻨﺪ ﺑﺮﺩ ﻭ ﺍﺯ ﴰﺎ ﻣﻰﭘﺮﺳﻨﺪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺁﻳﺎ ﴰﺎ ﺑﺎﰉ‬
‫ﻫﺴﺘﻴﺪ؟ ﴰﺎ ﻓﻘﻂ ﺟﻮﺍﺏ ﻣﻰﺩﻫﻴﺪ ﻧﻪ ﻭ ﳘﲔ ﮐﺎﰱ ﺍﺳﺖ ﻭ ﺑﺎ ﺍﻳﻨﮑﻪ ﳘﻪ ﺑﻄﻮﺭ ﻳﻘﲔ ﻣﻰﺩﺍﻧﻨﺪ‬
‫ﮐﻪ ﴰﺎ ﺑﺎﰉ ﻫﺴﺘﻴﺪ ﻣﺎﻳﻠﻨﺪ ﮐﻪ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺍﺯ ﴰﺎ ﭼﻴﺰﻯ ﻧﭙﺮﺳﻨﺪ ﻭ ﻓﻘﻂ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺭﻧﺪ ﮐﻪ ﻳﮏ‬
‫ﭼﻨﺪﻯ ﲝﺎﻝ ﺍﻧﺰﻭﺍ ﺑﺴﺮ ﺑﺮﻳﺪ ﻭ ﺑﺎ ﻣﺮﺩﻡ ﺻﺤﺒﺖ ﻧﮑﻨﻴﺪ‪...‬ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺑﺎ ﳊﻦ ﺟﺪ‪‬ﻯ ﮔﻔﺖ ﺍﺑﺪﹰﺍ‬
‫ﭼﻨﲔ ﺍﻧﺘﻈﺎﺭﻯ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺵ ﮐﻪ ﻣﻦ ﺍﻧﮑﺎﺭ ﻋﻘﻴﺪﻩ ﮐﻨﻢ ﻭ ﺍﻣﻴﺪﻭﺍﺭ ﻧﺒﺎﺵ ﻭﻟﻮ ﺍﻳﻨﮑﻪ ﺑﺮﺣﺴﺐ‬
‫ﻇﺎﻫﺮ ﻭ ﺣﺘ‪‬ﻰ ﺑﺮﺍﻯ ﻳﮏ ﺩﻗﻴﻘﻪ ﻫﻢ ﺑﺎﺷﺪ ﻣﻦ ﺑﭽﻨﲔ ﮐﺎﺭﻯ ﺗﻦ ﺩﺭ ﺩﻫﻢ ﺁﻬﻧﻢ ﺑﺮﺍﻯ ﻳﮏ ﻗﺼﺪ ﻭ‬
‫ﻧﻴ‪‬ﺖ ﺑﻴﻬﻮﺩﻩﺍﻯ ﮐﻪ ﭼﻨﺪﺭﻭﺯ ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﮐﺎﻟﺒﺪ ﻣﻮﻗﹼﱴ ﺭﺍ ﮐﻪ ﻫﻴﭽﮕﻮﻧﻪ ﻗﺪﺭ ﻭ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺭﺩ‬
‫ﺣﻔﻆ ﮐﻨﻢ‪ .‬ﺍﺑﺪﹰﺍ ﻣﻦ ﭼﻨﲔ ﮐﺎﺭﻯ ﳔﻮﺍﻫﻢ ﮐﺮﺩ‪ .‬ﻭ ﺍﮔﺮ ﺍﺯ ﻣﻦ ﺑﭙﺮﺳﻨﺪ ﻭ ﺍﻟﺒﺘ‪‬ﻪ ﺧﻮﺍﻫﻨﺪ ﭘﺮﺳﻴﺪ‬
‫ﺟﺰ ﺍﻋﺘﺮﺍﻑ ﺑﻪ ﺁﺋﲔ ﺧﻮﺩ ﭘﺎﺳﺨﻰ ﺑﻪ ﺁﻬﻧﺎ ﳔﻮﺍﻫﻢ ﺩﺍﺩ ﻭ ﺑﺴﻰ ﺳﻌﺎﺩﲤﻨﺪﻡ ﮐﻪ ﺍﺯ ﺣﻴﺎﺕ ﺩﺳﺖ‬
‫ﺑﮑﺸﻢ ﻭ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﺑﺪﻫﻢ‪) ...‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ‪ ،‬ﺻﻔﺤﺎﺕ ‪.(٢٤٦ _ ٤٨‬‬
‫ﺩﺭ ﺍﻭﺍﺳﻂ ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﻣﲑﺯﺍﺗﻘﹼﻰﺧﺎﻥ ﺍﻣﲑﮐﺒﲑ ﺻﺪﺭﺍﻋﻈﻢ ﺑﺎﺗﺪﺑﲑ‬
‫ﻭﻟﮑﻦ ﺳﻔﹼﺎﮎ ﻭ ﺳﺨﺘﮕﲑ ﺍﻳﺮﺍﻥ ﺑﺪﺳﺘﻮﺭ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦﺷﺎﻩ ﺩﺭ ﲪ‪‬ﺎﻡ ﻓﲔ ﮐﺎﺷﺎﻥ ﻣﻘﺘﻮﻝ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﻧﺎﻣﱪﺩﻩ ﭘﺴﺮ ﻣﺸﻬﺪﻯﻗﺮﺑﺎﻥ ﻓﺮﺍﻫﺎﱏ )ﺁﺷﭙﺰ ﻣﲑﺯﺍﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﻗﺎﺋﻢﻣﻘﺎﻡ( ﺑﻮﺩ ﻭ ﺩﺭ ﺣﺪﻭﺩ ﺳﺎﻝ‬
‫‪ ١٢٢٢‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٠٧‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻳﮑﻰ ﺍﺯ ﻗﺮﺍﺀ ﻓﺮﺍﻫﺎﻥ ﺍﺭﺍﮎ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ .‬ﺩﻭﺭﺍﻥ‬
‫ﮐﻮﺩﮐﻰ ﺭﺍ ﺑﺎ ﻓﻘﺮ ﻭ ﭘﺮﻳﺸﺎﱏ ﮔﺬﺭﺍﻧﺪ ﻭ ﺩﺭ ﻧﻮﺟﻮﺍﱏ ﺑﻪ ﲢﺼﻴﻞ ﻣﻌﺎﺭﻑ ﺯﻣﺎﻥ ﭘﺮﺩﺍﺧﺖ ﻭ‬
‫ﺑﮑﻤﮏ ﻗﺎﺋﻢﻣﻘﺎﻡ ﻣﺬﮐﻮﺭ ﲰﺖ ﻣﺴﺘﻮﰱ ﻳﺎﻓﺖ‪ .‬ﺍﻧﺪﮎ ﺍﻧﺪﮎ ﺩﺭ ﺩﺳﺘﮕﺎﻩ ﺩﻭﻟﺖ ﻗﺎﺟﺎﺭ ﺗﺮﻗﹼﻰ‬
‫ﳕﻮﺩ ﻭ ﺑﻪ ﻣﻘﺎﻣﺎﺕ ﻋﺎﻟﻴﻪ ﺭﺳﻴﺪ‪ .‬ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺍﺭﺯﻧﺔﺍﻟﺮ‪‬ﻭﻡ ﳕﺎﻳﻨﺪﻩ ﺩﻭﻟﺖ ﺍﻳﺮﺍﻥ ﺑﻮﺩ ﻭ ﺳﭙﺲ ﺑﻪ ﺍﻳﺮﺍﻥ‬
‫ﺑﺮﮔﺸﺖ ﻭ ﺗﺎ ﻫﻨﮕﺎﻡ ﻣﺮﮒ ﳏﻤ‪‬ﺪﺷﺎﻩ ﻭﺯﻳﺮ ﻧﻈﺎﻡ ﺁﺫﺭﺑﺎﳚﺎﻥ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺟﻠﻮﺱ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦﺷﺎﻩ‬
‫ﺑﺮ ﲣﺖ ﺳﻠﻄﻨﺖ ﻧﺎﻣﱪﺩﻩ ﲰﺖ ﻭ ﻟﻘﺐ ﺍﻣﲑﮐﺒﲑ ﻭ ﺍﺗﺎﺑﮏ ﺍﻋﻈﻢ ﮔﺮﻓﺖ ﻭ ﺑﻌﻠﹼﺖ ﺍﺯﺩﻭﺍﺝ ﺑﺎ‬
‫ﻋﺰ‪‬ﺕﺍﻟﹼﺪﻭﻟﻪ ﺧﻮﺍﻫﺮ ﺷﺎﻩ ﰉﻬﻧﺎﻳﺖ ﺑﻪ ﺩﺳﺘﮕﺎﻩ ﺳﻠﻄﻨﺖ ﺗﻘﺮ‪‬ﺏ ﻳﺎﻓﺖ‪ .‬ﭼﻮﻥ ﺷﺎﻩ ﺟﻮﺍﱏ‬
‫ﻧﻮﺯﺩﻩﺳﺎﻟﻪ ﻭ ﺳﺮﻣﺴﺖ ﻋﻴﺶ ﻭ ﮐﺎﻣﺮﺍﱏ ﺧﻮﻳﺶ ﺑﻮﺩ ﳘﻪ ﺍﻣﻮﺭ ﻟﺸﮑﺮﻯ ﻭ ﮐﺸﻮﺭﻯ ﺩﺭ ﻳﺪ‬
‫ﮐﻔﺎﻳﺖ ﻣﲑﺯﺍﺗﻘﹼﻰﺧﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ‪‬ﺮﻧﻮﻋﻰ ﮐﻪ ﻣﻰﺧﻮﺍﺳﺖ ﻋﻤﻞ ﻣﻰﳕﻮﺩ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﻣﺮﺩﻯ‬
‫ﺑﺎﮐﻔﺎﻳﺖ ﻭ ﺩﺭﺍﻳﺖ ﺑﻮﺩ ﺩﺭ ﺳﻨﮕﺪﻟﯽ ﻭ ﺳﻔﹼﺎﮐﻰ ﻧﻴﺰ ﰉﻧﻈﲑ ﺑﻮﺩ‪ .‬ﺑﺘﺪﺭﻳﺞ ﺧﻮﺩﮐﺎﻣﮕﻰ ﻭ‬
‫ﺍﺳﺘﺒﺪﺍﺩ ﺍﻭ ﺧﺎﻃﺮ ﺷﺎﻩ ﺭﺍ ﻣﮑﺪ‪‬ﺭ ﳕﻮﺩ ﻭ ﭘﺲ ﺍﺯ ﭼﻨﺪﻯ ﺍﻭ ﺭﺍ ﺍﺯ ﻣﻘﺎﻡ ﺻﺪﺍﺭﺕ ﻋﻈﻤﻰ ﻣﻌﺰﻭﻝ‬
‫ﺩﺍﺷﺖ ﻭ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﻭﻯ ﺭﺍ ﺑﻪ ﻓﲔ ﮐﺎﺷﺎﻥ ﺑﺮﻧﺪ ﻭ ﻣﻌﺪﻭﻣﺶ ﳕﺎﻳﻨﺪ‪ .‬ﺍﻣﲑﮐﺒﲑ ﺑﺎﺣﺘﻤﺎﻝ ﻗﻮﻯ‬
‫ﺩﺭ ﺗﱪﻳﺰ ﲝﻀﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺳﻴﺪﻩﺑﻮﺩ‪ .‬ﲝﻀﻮﺭ ﲨﺎﻝ ﺍ‪‬ﻰ ﻧﻴﺰ ﭼﻨﺪﺑﺎﺭ ﻣﺸﺮ‪‬ﻑ ﮔﺸﺘﻪﺑﻮﺩ‪ .‬ﺑﺎ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﻴﺰ ﺩﻳﺪﺍﺭ ﺩﺍﺷﺖ ﻭ ﺍﺯ ﻣﻈﻠﻮﻣﻴ‪‬ﺖ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭﺍﻥ ﺁﮔﺎﻩ ﺑﻮﺩ ﻭﻟﮑﻦ ﺍﻳﻦ ﳘﻪ ﺳﺘﻢ‬
‫ﳕﻮﺩ‪ .‬ﺩﺭﻫﺠﺪﻫﻢ ﺭﺑﻴﻊﺍﻻﻭ‪‬ﻝ ﺳﺎﻝ ‪ ١٢٦٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٥٢‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﲪ‪‬ﺎﻡ ﻓﲔ‬
‫ﮐﺎﺷﺎﻥ ﺭﮒ ﺍﻭ ﺭﺍ ﻗﻄﻊ ﳕﻮﺩﻧﺪ ﻭ ﭘﺲ ﺍﺯ ﭼﻨﺪﺳﺎﻋﺖ ﺩﺭﮔﺬﺷﺖ‪ .‬ﺑﺮ ﺍﺛﺮ ﺍﻣﺮ ﻭ ﺍﻗﺪﺍﻡ ﺍﻭ‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ ﺟﺎﻡ ﺷﻬﺎﺩﺕ ﮐﱪﻯ ﻧﻮﺷﻴﺪﻧﺪ‪ .‬ﺍﺻﺤﺎﺏ ﻗﻠﻌﻪ ﺷﻴﺦﻃﱪﺳﻰ ﺑﻪ ﻣﻴﺪﺍﻥ ﻓﺪﺍﺀ‬
‫ﺷﺘﺎﻓﺘﻨﺪ‪ .‬ﺻﺪﻫﺎ ﺗﻦ ﺩﺭ ﻧﲑﻳﺰ ﻭ ﺯﳒﺎﻥ ﺑﺸﻬﺎﺩﺕ ﺭﺳﻴﺪﻧﺪ‪ .‬ﺷﻬﺪﺍﻯ ﺳﺒﻌﻪ ﻃﻬﺮﺍﻥ ﺷﺮﺑﺖ‬
‫ﺷﻬﺎﺩﺕ ﺳﺮﮐﺸﻴﺪﻧﺪ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺳﲑ ﺯﻧﺪﺍﻥ ﮔﺸﺖ‪ .‬ﺧﺎﳕﺎﻬﻧﺎ ﻭﻳﺮﺍﻥ ﮔﺮﺩﻳﺪ‪ .‬ﻇﻠﻢ ﺍﻣﲑﮐﺒﲑ‬
‫ﺑﻮﺍﻗﻊ ﻭﺣﺸﺘﻨﺎﮎ ﺑﻮﺩ‪ .‬ﺳﺘﻤﮑﺎﺭﻯ ﺍﻭ ﺩﺭ ﺻﻔﺤﺎﺕ ﺗﺎﺭﻳﺦ ﻣﺜﺒﻮﺕ ﮔﺸﺖ ﻭ ﻋﺎﻗﺒﺖ ﭘﺮﻣﻼﻝ ﺁﻥ‬
‫ﻣﺮﺩ ﺳﻔﹼﺎﮎ ﻧﻴﺰ ﺩﺭﺱ ﻋﱪﺕ ﲜﻬﺖ ﺩﻳﮕﺮ ﻇﺎﳌﺎﻥ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺍﻣﲑﮐﺒﲑ ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ‬
‫ﻼ ﻫﻨﮕﺎﻡ ﺗﺒﻌﻴﺪ ﺑﻪ‬ ‫ﺍﻋﺘﻤﺎﺩﺍﻟﹼﺪﻭﻟﻪ ﻧﻮﺭﻯ ﺑﻪ ﻣﻘﺎﻡ ﺻﺪﺍﺭﺕ ﺭﺳﻴﺪ )‪ .(١٧‬ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ ﮐﻪ ﻗﺒ ﹰ‬
‫ﮐﺎﺷﺎﻥ ﻭﺳﻴﻠﻪ ﺣﺎﺝﻣﲑﺯﺍﺟﺎﱏ ﺷﻬﲑ ﺗﻘﺎﺿﺎﻯ ﺩﻋﺎﻯ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﻣﺒﲎ ﺑﺮ ﻋﻮﺩﺕ ﺑﻪ ﻣﻘﺎﻡ‬
‫ﺳﺎﺑﻖ ﳕﻮﺩﻩ ﻭ ﺑﻨﻮﻋﻰ ﺍﻇﻬﺎﺭ ﺍﳝﺎﻥ ﻧﻴﺰ ﻣﻰﳕﻮﺩ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ‬
‫ﺧﺼﻮﺻﹰﺎ ﻣﺮﮒ ﺍﻣﲑﮐﺒﲑ ﺗﻼﺵ ﻣﻰﳕﻮﺩ ﮐﻪ ﻣﻴﺎﻥ ﺍﺻﺤﺎﺏ ﻭ ﺩﻭﻟﺘﻴﺎﻥ ﺍﻟﺘﻴﺎﻡ ﺩﻫﺪ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﻧﻪ‬
‫ﲞﺎﻃﺮ ﺍﻋﺘﻘﺎﺩﺵ ﺑﻪ ﻇﻬﻮﺭ ﺑﺪﻳﻊ ﺑﻮﺩ‪ .‬ﻣﻘﺼﻮﺩﺵ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﳑﻠﮑﺖ ﺁﺭﺍﻡﮔﲑﺩ ﻭ ﺍﻭ ﺩﺭ ﻣﻘﺎﻡ‬
‫ﺻﺪﺭﺍﻋﻈﻢ ﺍﻳﺮﺍﻥ ﺩﻭﺍﻡ ﺁﻭﺭﺩ‪ .‬ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺑﺮﺧﻰ ﺍﺯ ﻣﻨﺴﻮﺑﺎﻥ ﺍﻭ ﺑﺸﺪ‪‬ﺕ ﺍﺯ ﺍﻣﺮ ﺑﺪﻳﻊ ﻣﺘﺄﺛﹼﺮ‬
‫ﺷﺪﻩ ﻭ ﺍﺯ ﺍﺭﺍﺩﲤﻨﺪﺍﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﳏﺴﻮﺏ ﻣﻰﮔﺸﺘﻨﺪ‪ .‬ﺧﺼﻮﺻﹰﺎ ﺩﺧﺘﺮﻋﻤﻮﻳﺶ ﮐﻪ ﳘﺴﺮ‬
‫ﺟﻨﺎﺏ ﻣﲑﺯﺍﳏﻤ‪‬ﺪﺣﺴﻦ ﺑﺮﺍﺩﺭ ﺑﺰﺭﮔﺘﺮ )ﭘﺪﺭﻯ( ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺁﺭﺯﻭ ﲢﻘﹼﻖ ﻧﻴﺎﻓﺖ ﻭ ﺑﺎ‬
‫ﺣﺪﻭﺙ ﻭﺍﻗﻌﻪ ﺭﻣﻰ ﺷﺎﻩ ﻧﻘﺸﻪﻫﺎﻳﺶ ﻧﻘﺶ ﺑﺮ ﺁﺏ ﮔﺸﺖ‪ .‬ﺍﻳﻦ ﺣﺎﺩﺛﻪ ﻫﺎﺋﻠﻪ ﺳﺮﺍﳒﺎﻡ ﻣﻨﺠ ‪‬ﺮ ﺑﻪ‬
‫ﺷﻬﺎﺩﺕ ﲨﻌﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﻭ ﺍﺯ ﲨﻠﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﺯﻳﺮﻧﻮﻳﺲ ﲞﺶ ﭼﻬﺎﺭﺩﻫﻢ‬
‫ﺍﻳ‪‬ﺎﻡ ﺍﻗﺎﻣﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ‬
‫‪ _ ١‬ﺍﺯ ﳏﺘﻮﺍﻯ ﺭﺳﺎﻟﻪ ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﻃﺎﻟﻘﺎﱏ ﮐﻪ ﻣﺴﺘﻨﺪ ﺑﻪ ﻗﻮﻝ ﻣﻨﺴﻮﺑﺎﻥ ﮐﻼﻧﺘﺮ ﺍﺳﺖ ﺭﻭﺷﻦ‬
‫ﻣﻰﺷﻮﺩ ﮐﻪ ﺍﻳﻦ ﺍﻃﺎﻕ ﺟﺪﻳﺪ ﻧﻴﺰ ﺩﺭ ﻃﺒﻘﻪ ﺩﻭﻡ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺑﻮﺩﻩﺍﺳﺖ )ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪.‬‬
‫ﺻﻔﺤﺎﺕ ‪.(٧٠ _ ٧١‬‬
‫‪ _ ٢‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊﻖ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.٣٢٨‬‬
‫ﺏ _ ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺻﻔﺤﻪ ‪.٣٦٨‬‬
‫‪ _ ٣‬ﻣﺆﻟﹼﻒ ﺭﺳﺎﻟﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﻋﺰ‪‬ﻳﻪﺧﺎﱎ )ﺷﺎﻩﺳﻠﻄﺎﻥﺧﺎﱎ( ﺧﻮﺍﻫﺮ ﺑﺰﺭﮒ ﻣﲑﺯﺍﳛﲕ‬
‫ﺍﺯﻝ ﺧﻮﺍﻫﺮ ﺩﻳﮕﺮ ﺧﺮﺩﺳﺎﻝ ﺧﻮﺩ ﻭ ﺍﺯﻝ‪ ،‬ﻓﺎﻃﻤﻪﺧﺎﱎ ﺭﺍ ﮐﻪ ﻫﺸﺖ ﻧﻪ ﺳﺎﻝ ﺩﺍﺷﺘﻪ ﻧﺰﺩ ﻃﺎﻫﺮﻩ‬
‫ﺑﻪ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﻣﻰﻓﺮﺳﺘﺎﺩﻩ ﻭ ﺍﺯ ﻃﺮﻳﻖ ﺍﻭ ﻣﮑﺎﺗﺒﺎﺕ ﺳﺮ‪‬ﻳﻪ ﺑﺮﻗﺮﺍﺭ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﻓﺎﻃﻤﻪﺧﺎﱎ‬
‫ﺗﻌﺮﻳﻒ ﮐﺮﺩﻩ ﮐﻪ ﺭﻭﺯﻯ ﻃﺎﻫﺮﻩ ﺍﺯ ﻧﺮﺩﺑﺎﻡ ﺑﺎﻻ ﻣﻰﺭﻓﺘﻪ ﺗﺎ ﺑﻪ ﺍﻃﺎﻕ ﺧﻮﻳﺶ ﺭﺳﺪ ﻭ ﺭﻧﺞ ﻓﺮﺍﻭﺍﻥ‬
‫ﺑﺮﺩﻩ ﻭ ﳏﻤﻮﺩﺧﺎﻥ ﮐﻼﻧﺘﺮ ﺭﺍ ﻧﻔﺮﻳﻦ ﮐﺮﺩﻩﺍﺳﺖ )ﺻﻔﺤﺎﺕ ‪.(١٢ _ ١٣‬‬
‫‪ _ ٤‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺻﻔﺤﻪ ‪.٣٦٩‬‬
‫‪ _ ٥‬ﺍﻳﻦ ﻏﺰﻝ ﺭﺍ ﺑﺮﺧﻰ ﺍﺯ ﻃﺎﻫﺮﻩ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭﻟﮑﻦ ﺑﺸﺮﺣﻰ ﮐﻪ ﺩﺭ ﮔﻔﺘﺎﺭ ﺳﻮﻡ ﺍﻳﻦ ﮐﺘﺎﺏﺁﺛﺎﺭ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩﺁﻣﺪﻩﺍﺳﺖ ﺍﺯ ﺍﻭ ﻧﻴﺴﺖ ﻭ ﻃﺎﻫﺮﻩ ﮔﺎﻩ ﻏﺰﻝ ﻣﻮﺭﺩ ﲝﺚ ﺭﺍ ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺳﻮﺯ ﻭ‬
‫ﺍﺷﺘﻴﺎﻕ ﺩﺭﻭﻥ ﺧﻮﻳﺶ ﺯﻣﺰﻣﻪ ﻣﻰﮐﺮﺩﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٦‬ﻫﺪﺍﻳﺖ‪ .‬ﳎﻤﻊﺍﻟﻔﺼﺤﺎﺀ ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪.١٢‬‬
‫‪ _ ٧‬ﺟﻨﺎﺏ ﺍﺷﺮﺍﻕﺧﺎﻭﺭﻯ )ﺩﺭ ﮐﺘﺎﺏ ﮔﻨﺞ ﺷﺎﻳﮕﺎﻥ‪ ،‬ﺻﻔﺤﻪ ‪ (٣٦‬ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﮐﻪ ﳏ ﹼﻞ ﻧﺰﻭﻝ‬
‫ﻟﻮﺡ ﻓﺘﻨﻪ ﺷﻬﺮ ﺑﻐﺪﺍﺩ ﺍﺳﺖ‪ .‬ﻭﻟﮑﻦ ﻗﺮﺍﺋﻦ ﻣﻮﺟﻮﺩ ﺩﺭ ﻟﻮﺡ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﮐﻪ ﭘﺲ ﺍﺯ ﺍﻳ‪‬ﺎﻡ‬
‫ﺭﺿﻮﺍﻥ ﻭ ﭘﻴﺶ ﺍﺯ ﺍﻳ‪‬ﺎﻡ ﺍﻧﻔﺼﺎﻝ ﻳﺎ ﻓﺼﻞ ﺍﮐﱪ ﺩﺭ ﺍﺩﺭﻧﻪ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﯽ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﻣﺮﺍﺩ ﺍﺯ‬
‫ﺍﻳ‪‬ﺎﻡ ﻇﻬﻮﺭ ﻓﺘﻨﻪ ﻭ ﺍﻳ‪‬ﺎﻡ ﺷﺪﺍﺩ ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﳘﲔ ﺍﻳ‪‬ﺎﻡ ﻭﻗﻮﻉ ﺗﻔﺼﻴﻞ ﮐﱪﻯ ﺩﺭ ﺍﺭﺽ ﺍﺩﺭﻧﻪ‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﻟﻮﺡ ﻓﺘﻨﻪ ﺑﻠﺰﻭﻡ ﺍﻣﺘﺤﺎﻥ ﻋﺒﺎﺩ ﭘﺲ ﺍﺯ ﺍﻇﻬﺎﺭ ﺍﳝﺎﻥ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﻭ ﳐﺎﻟﻔﺖ ﺍﺯﻝ ﻭ ﺍﻋﻮﺍﻥ‬
‫ﺍﻭ ﺑﺎ ﲨﺎﻝ ﺍ‪‬ﻰ )ﻣﻦ ﻳﻈﻬﺮ ﻇﺎﻫﺮ ﺩﺭ ﺯﻣﻦ ﻣﺴﺘﻐﺎﺙ( ﺗﺼﺮﻳﺢ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﺍﻟﻮﺍﺡ ﺩﻳﮕﺮﻯ‬
‫ﺑﺎﻋﺰﺍﺯ ﴰﺲﺟﻬﺎﻥ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﮐﻪ ﺑﺮﺧﻰ ﻓﻘﺮﺍﺕ ﺁﻥ ﺩﺭ ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‬
‫ﺁﻣﺪﻩﺍﺳﺖ‪) .‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬ﺍﺳﺮﺍﺭﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ‪ ،‬ﺻﻔﺤﻪ ‪.(٤٣٨‬‬
‫‪ _ ٨‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﳏﺘﻮﺍﻯ ﲞﺸﻬﺎﺋﻰ ﺍﺯ ﺍﻳﻦ ﻣﺜﻨﻮﻯ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ_ﺑﻴﻀﺎﺋﻰ‪ ،‬ﺗﺬﮐﺮﻩﺷﻌﺮﺍﻯﻗﺮﻥﺍﻭ‪‬ﻝ‪‬ﺎﺋﻰ‪.‬ﺟﻠﺪﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.١٧٧_٢٠٢‬‬
‫ﺏ _ ﺁﻭﺍﺭﻩ‪ .‬ﮐﻮﺍﮐﺐﺍﻟﹼﺪﺭﻳ‪‬ﻪ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﺎﺕ ‪ .٣١٠ _ ١١‬ﻣﺆﻟﹼﻒ ﮐﻮﺍﮐﺐﺍﻟﹼﺪﺭﻳ‪‬ﻪ‬
‫ﭼﻨﺎﻧﮑﻪ ﺧﻮﺩ ﮔﻮﻳﺪ ﻧﺴﺨﻪ ﻣﺜﻨﻮﻯ ﻭﺭﻗﺔﺍﻟﹼﺮﺿﻮﺍﻥ ﺭﺍ ﺍﺯ ﺩﮐﺘﺮﳏﻤ‪‬ﺪﺧﺎﻥ ﺗﻔﺮﻳﺸﻰ )ﻣﺘﻮﻓﹼﻰ ﺑﺴﺎﻝ‬
‫‪ ١٣٣٩‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٩٢٠‬ﻣﻴﻼﺩﻯ( ﻓﺮﺯﻧﺪ ﻣﲑﺯﺍﺣﺴﲔﺧﺎﻥ ﻣﻨﺠ‪‬ﻢ ﺗﻔﺮﻳﺸﻰ ﺍﺧﺬ‬
‫ﮐﺮﺩﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٩‬ﻣﺴﺘﻨﺪ ﺑﻪ ﺍﻃﹼﻼﻋﺎﺕ ﺍﮐﺘﺴﺎﰉ ﺷﺨﺼﻰ ﺍﺯ ﺟﻨﺎﺏ ﻧﻌﻤﺖﺍﷲ ﻭﺭﺗﺎ ﻧﻮﺍﺩﻩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ‬
‫ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﺑﺴﺘﮕﺎﻥ ﻃﺎﻫﺮﻩ‪.‬‬
‫‪ _ ١٠‬ﺍﺯ ﻧﻮﺷﺘﻪ ﻣﲑﺯﺍﳛﲕ ﺍﺯﻝ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﮐﻪ ﻣﺎﺩﺭ ﺷﺎﻩ ﻧﻴﺰ ﺩﺭ ﺻﺪﻭﺭ ﺣﮑﻢ ﻗﺘﻞ ﻃﺎﻫﺮﻩ‬
‫ﺩﺧﻴﻞ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪ :‬ﳎﻤﻞ ﺑﺪﻳﻊ ﺩﺭ ﻭﻗﺎﻳﻊ ﻇﻬﻮﺭ ﻣﻨﻴﻊ )ﭘﻴﻮﺳﺖ ﻣﱳ ﺍﻧﮕﻠﻴﺴﻰ‬
‫ﺗﺎﺭﻳﺦ ﻣﲑﺯﺍﺣﺴﲔ ﳘﺪﺍﱏ( ﺻﻔﺤﻪ ‪.٢٠‬‬
‫‪ _ ١١‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻣﻬﺪﻋﻠﻴﺎ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
 ‫ﺍﻟﻒ _ ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ‪ .‬ﺧﲑﺍﺕ ﺣﺴﺎﻥ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٩٢ _ ٩٤‬‬
‫ﺏ _ ﺭﺟﱮ‪ .‬ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ ﻭ ﭘﺎﺭﺳﻰﮔﻮﻯ‪ .‬ﺻﻔﺤﺎﺕ ‪.٢٢٨ _ ٢٩‬‬
‫ﭖ _ ﮐﺤﺎﻟﻪ‪ .‬ﺍﻋﻼﻡ ﺍﻟﻨ‪‬ﺴﺎﺀ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪.٢٢١‬‬
‫ﺕ _ ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ ﺫﻳﻞ ﻣﻬﺪﻋﻠﻴﺎ‪.‬‬
‫ﺙ _ ﻣﻌﻴ‪‬ﺮﺍﳌﻤﺎﻟﮏ‪ .‬ﺭﺟﺎﻝ ﻋﺼﺮ ﻧﺎﺻﺮﻯ‪ .‬ﺻﻔﺤﺎﺕ ‪.٢٣٣ _ ٣٤‬‬
‫‪ _ ١٢‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺗﺎﺭﻳﺦ ﺟﻨﺎﺏ ﲰﻨﺪﺭ‪ ،‬ﺻﻔﺤﻪ ‪.٣٦٨‬‬
‫‪ _ ١٣‬ﺗﺮﲨﻪ ﻋﺒﺎﺭﺍﺕ ﺍﺯ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﺍﺳﺖ‪.‬‬
‫‪ _ ١٤‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪A - Browne. A Traveller's Narrative. Vol.2 .P. 312.‬‬
‫‪B - Root . Tahirih. P . 95.‬‬
‫‪ _ ١٥‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Root. Tahirih. P. 95‬‬
‫‪ _ ١٦‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺻﻔﺤﻪ ‪.٣٠٩‬‬
‫‪ _ ١٧‬ﻧﺎﻡ ﺍﺻﻠﯽ ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ‪ ،‬ﻧﺼﺮﺍﷲ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﻭﻯ ﺩﺭ ﺩﺭﺑﺎﺭ ﳏﻤ‪‬ﺪﺷﺎﻩ ﻭ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦﺷﺎﻩ‬
‫ﺻﺎﺣﺐ ﻣﻘﺎﻣﺎﺕ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﭘﺲ ﺍﺯ ﻧﻴﻞ ﺑﻪ ﻣﻘﺎﻡ ﺻﺪﺍﺭﺕ ﻭ ﭘﺲ ﺍﺯ ﻭﺍﻗﻌﻪ ﺭﻣﻰ ﺷﺎﻩ ﲞﺎﻃﺮ‬
‫ﺣﻔﻆ ﻣﻘﺎﻡ ﻭ ﺷﺎﻳﺪ ﺟﺎﻥ ﺧﻮﻳﺶ ﺩﺭ ﮐﺸﺘﺎﺭ ﺑﺎﺑﻴﺎﻥ ﺩﺧﺎﻟﺖ ﳕﻮﺩﻩﺍﺳﺖ‪ .‬ﻭﻯ ﺳﺮﺍﳒﺎﻡ ﻣﻮﺭﺩ‬
‫ﻏﻀﺐ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦﺷﺎﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﺗﺒﻌﻴﺪ ﮔﺮﺩﻳﺪ‪ .‬ﻣﺪ‪‬ﺎ ﺩﺭ ﻳﺰﺩ ﲢﺖ ﻧﻈﺮ ﺑﻮﺩ ﺗﺎ ﺩﺭ ﺁﳒﺎ ﺩﺭ‬
‫ﻬﻧﺎﻳﺖ ﻓﻼﮐﺖ ﻭ ﻧﺎﺍﻣﻴﺪﻯ ﺩﺭ ‪ ١٢٨١‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٦٤‬ﻣﻴﻼﺩﻯ( ﺩﺭﮔﺬﺷﺖ‪.‬‬
‫ﲞﺶ ﭘﺎﻧﺰﺩﻫﻢ‬
‫ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺁﺯﺍﺭ ﻭ ﺗﻌﻘﻴﺐ ﺍﺻﺤﺎﺏ ﻣﺘﻮﻗﹼﻒ ﻧﮕﺸﺖ‪ .‬ﺑﺸﻬﺎﺩﺕ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﻴﺶ ﺍﺯ ﭼﻬﺎﺭﻫﺰﺍﺭﺗﻦ ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﺩﺭ ﺳﺎﳍﺎﻯ ‪ ١٢٦٦ _ ٦٧‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪_ ٥١‬‬
‫‪ ١٨٥٠‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﮔﻮﺷﻪ ﻭ ﮐﻨﺎﺭ ﺍﻳﺮﺍﻥ ﺑﺸﻬﺎﺩﺕ ﺭﺳﻴﺪﻧﺪ‪ (١) .‬ﺍﻳﻦ ﮐﺸﺘﺎﺭﻫﺎﻯ ﺑﲑﲪﺎﻧﻪ ﳘﻪ‬
‫ﻧﺎﺷﻰ ﺍﺯ ﺧﻮﺩﮐﺎﻣﮕﻰ ﻣﲑﺯﺍﺗﻘﹼﻰﺧﺎﻥ ﺍﻣﲑﮐﺒﲑ ﺑﻮﺩ ﻭ ﳘﭽﻮ ﮔﻤﺎﻥ ﻣﻰﳕﻮﺩ ﮐﻪ ﺑﺎ ﺷﺪ‪‬ﺕ ﻋﻤﻞ‬
‫ﲨﺎﻋﺖ ﺑﺎﺑﻴﺎﻥ ﻧﺎﺑﻮﺩ ﺧﻮﺍﻫﻨﺪ ﮔﺸﺖ‪ .‬ﺣﺎﻝ ﺁﻧﮑﻪ ﺑﻄﻼﻥ ﺗﺼ‪‬ﻮﺭ ﺍﻭ ﺁﺷﮑﺎﺭ ﮔﺸﺖ ﻭ ﭘﺲ ﺍﺯ‬
‫ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺍﺻﺤﺎﺏ ﻣﻈﻠﻮﻡ‪ ،‬ﺍﻣﺮ ﺑﺪﻳﻊ ﺩﺭ ﻗﻠﻮﺏ ﻧﻔﻮﺱ ﺗﺎﺯﻩ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ‬
‫ﻧﻔﻮﺫ ﻳﺎﻓﺖ‪ (٢).‬ﻣﲑﺯﺍﺗﻘﹼﻰﺧﺎﻥ ﮐﻪ ﺍﺯ ﺻﺪﻭﺭ ﺩﺳﺘﻮﺭ ﻗﺘﻞ ﺣﻀﺮﺕ ﺑﺎﺏ ﭘﺸﻴﻤﺎﻥ ﮔﺸﺘﻪ ﺑﻮﺩ ﻭ‬
‫ﺯﻣﺎﻥ ﻗﺘﻞ ﺧﻮﻳﺶ ﺭﺍ ﻧﻴﺰ ﻧﺰﺩﻳﮏ ﻣﻰﺩﻳﺪ ﺗﻼﺵ ﻣﻰﳕﻮﺩ ﮐﻪ ﻣﻴﺎﻥ ﺩﻭﻟﺘﻴﺎﻥ ﻭ ﺑﺎﺑﻴﺎﻥ ﺍﻟﻔﱴ ﺍﳚﺎﺩ‬
‫ﳕﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺑﺎ ﲨﺎﻝ ﺍ‪‬ﻰ ﻣﻼﻗﺎﺕ ﳕﻮﺩ ﻭﻟﮑﻦ ﺩﻳﮕﺮ ﺩﻳﺮ ﺑﻮﺩ ﻭ ﺗﻼﰱ ﻣﺎﻓﺎﺕ ﻣﻴ‪‬ﺴﺮ ﻧﺒﻮﺩ‪.‬‬
‫ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ ﺍﻭﺍﺋﻞ ﺷﻌﺒﺎﻥ ﺳﺎﻝ ‪ ١٢٦٧‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )ﺟﻮﻥ ‪ ١٨٥١‬ﻣﻴﻼﺩﻯ( ﻋﺎﺯﻡ ﮐﺮﺑﻼ‬
‫ﺷﺪﻧﺪ ﻭ ﻫﻨﻮﺯ ﺩﺭ ﮐﺮﺑﻼ ﺑﻮﺩﻧﺪ ﮐﻪ ﺧﱪ ﻗﺘﻞ ﺍﻣﲑﮐﺒﲑ ﺑﺪﻳﺸﺎﻥ ﺭﺳﻴﺪ‪ .‬ﺣﺪﻭﺩ ﺳﻪ ﻣﺎﻩ ﻭ ﻧﻴﻢ ﭘﺲ‬
‫ﺍﺯ ﻗﺘﻞ ﺍﻣﲑﮐﺒﲑ ﻋﺎﺯﻡ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻧﺪ ﮐﻪ ﻧﺎﻣﻪﺍﻯ ﺍﺯ ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ ﻧﻮﺭﻯ ﮐﻪ ﺑﺘﺎﺯﮔﻰ ﲜﺎﻯ‬
‫ﻣﲑﺯﺍﺗﻘﹼﻰﺧﺎﻥ ﺻﺪﺭﺍﻋﻈﻢ ﺍﻳﺮﺍﻥ ﮔﺸﺘﻪﺑﻮﺩ ﺩﺭﻳﺎﻓﺖ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺁﻥ ﻧﺎﻣﻪ ﺍﺯ ﳏﻀﺮ ﻣﺒﺎﺭﮎ‬
‫ﺗﻘﺎﺿﺎﻯ ﻣﻼﻗﺎﺕ ﻭ ﮔﻔﺘﮕﻮ ﮐﺮﺩﻩﺑﻮﺩ‪ .‬ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ ﻧﻴﺰ ﺩﺭ ﺁﻏﺎﺯ ﺻﺪﺍﺭﺕ ﺧﻮﻳﺶ ﺗﺼﻤﻴﻢ‬
‫ﮔﺮﻓﺖ ﮐﻪ ﻣﻴﺎﻥ ﺑﺎﺑﻴﺎﻥ ﻭ ﺩﻭﻟﺘﻴﺎﻥ ﺍﻟﺘﻴﺎﻡ ﺩﻫﺪ ﻭ ﺗﺼ‪‬ﻮﺭ ﻣﻰﳕﻮﺩ ﮐﻪ ‪‬ﺘﺮﻳﻦ ﻃﺮﻳﻖ ﺍﳚﺎﺩ ﺍﻳﻦ ﺍﻟﺘﻴﺎﻡ‬
‫ﻣﺬﺍﮐﺮﻩ ﺑﺎ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺍﺳﺖ ﮐﻪ ﲝﻘﻴﻘﺖ ﺭﺋﻴﺲ ﺑﺎﺑﻴﺎﻥﺍﻧﺪ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﻣﺎﻩ ﺭﺟﺐ‬
‫ﺳﺎﻝ ‪ ١٢٦٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )ﺍﭘﺮﻳﻞ _ ﻣﻰ ‪ ١٨٥٢‬ﻣﻴﻼﺩﻯ( ﺑﻪ ﻃﻬﺮﺍﻥ ﻣﺮﺍﺟﻌﺖ ﻓﺮﻣﻮﺩﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﻳ‪‬ﺎﻣﻰ ﮐﻪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﮐﺮﺑﻼ ﺗﺸﺮﻳﻒ ﺩﺍﺷﺘﻨﺪ ﭼﻨﺪﺗﻦ ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﺩﺭ ﺷﻬﺮ ﻃﻬﺮﺍﻥ‬
‫ﮔﺮﺩﻫﻢ ﺁﻣﺪﻩ ﻣﺸﻮﺭﺕ ﺩﺭ ﳓﻮﻩ ﺍﻧﺘﻘﺎﻡ ﺍﺯ ﻣﺴﺆﻭﻻﻥ ﺷﻬﺎﺩﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﻰﳕﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ‬
‫ﮔﺮﻭﻩ ﺍﺯ ﺍﺻﺤﺎﺏ ﺗﺼ‪‬ﻮﺭ ﺑﻞ ﻳﻘﲔ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺷﺨﺺ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦﺷﺎﻩ )ﻋﻼﻭﻩ ﺑﺮ ﺍﻣﲑﮐﺒﲑ ﮐﻪ‬
‫ﺑﺘﺎﺯﮔﻰ ﻣﻘﺘﻮﻝ ﮔﺮﺩﻳﺪﻩﺑﻮﺩ( ﺩﺭ ﺁﻥ ﻭﺍﻗﻌﻪ ﻫﺎﺋﻠﻪ ﻣﻘﺼ‪‬ﺮ ﻭ ﻣﻨﺸﺄ ﳘﻪ ﺑﻼﻳﺎﻯ ﻭﺍﺭﺩﻩ ﺑﺮ ﺍﺻﺤﺎﺏ ﻭ‬
‫ﺷﻬﺎﺩﺕ ﻫﺰﺍﺭﺍﻥ ﺗﻦ ﺍﺯ ﻣﺆﻣﻨﲔ ﻣﻈﻠﻮﻡ ﻭ ﻣﻌﺼﻮﻡ ﺍﺳﺖ‪ .‬ﺑﺎﱏ ﺍﻳﻦ ﮔﺮﺩﳘﺎﺋﻰ ﺟﻨﺎﺏ ﻣﻼﹼﺷﻴﺨﻌﻠﯽ‬
‫ﺗﺮﺷﻴﺰﻯ ﻣﻠﻘﹼﺐ ﺑﻪ ﻋﻈﻴﻢ ﺑﻮﺩ‪ .‬ﻋﻈﻴﻢ ﻣﺮﺩﻯ ﺷﺠﺎﻉ ﻭ ﺟﺴﻮﺭ ﺑﻮﺩ ﻭ ﳘﻮﺍﺭﻩ ﻣﻰﮐﻮﺷﻴﺪ ﺗﺎ‬
‫ﺑﻨﺤﻮﻯ ﻭﺳﺎﺋﻞ ﺭﻫﺎﺋﻰ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﺍﺯ ﺳﺠﻦ ﺁﺫﺭﺑﺎﳚﺎﻥ ﻓﺮﺍﻫﻢ ﳕﺎﻳﺪ ﻭ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺁﻥ‬
‫ﺣﻀﺮﺕ ﺧﻴﺎﻝ ﺍﻧﺘﻘﺎﻡ ﺍﺯ ﺍﻣﲑﮐﺒﲑ ﻭ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﺩﺍﺷﺖ‪ .‬ﻟﺬﺍ ﻧﻘﺸﻪ ﻗﺘﻞ ﺷﺎﻩ ﺭﺍ ﻃﺮﺡ ﻭ ﭼﻨﺪﺗﻦ‬
‫ﺑﺎﰉ ﺩﻳﮕﺮ ﻭ ﺍﺯ ﲨﻠﻪ ﺳﻠﻴﻤﺎﻥﺧﺎﻥ ﺗﱪﻳﺰﻯ ﺭﺍ ﺑﺎ ﻧﻘﺸﻪ ﺧﻮﺩ ﻣﻮﺍﻓﻖ ﳕﻮﺩ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‬
‫ﺩﺭ ﳎﻠﹼﺪ ﭼﻬﺎﺭﻡ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺧﻄﹼﻰ( ﺩﺭ ﺧﺼﻮﺹ ﻃﺮﺡ ﺟﻨﺎﺏ ﻋﻈﻴﻢ ﻭ ﺣﻮﺍﺩﺙ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﭼﻨﲔ‬
‫ﺏ ﺍﻋﻠﯽ ﺍﺳﺘﻘﺮﺍﺭ ﺩﺭ ﻃﻬﺮﺍﻥ ﺟﺴﺖ ﻭ ﺑﺎﺑﻴ‪‬ﻪ ﺩﺭ‬
‫ﻣﻰﻧﻮﻳﺴﺪ‪ ... :‬ﺷﻴﺦﻋﻈﻴﻢ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺭ ‪‬‬
‫ﺣﻮﻟﺶ ﳎﺘﻤﻊ ﺷﺪﻧﺪ ﻭ ﺩﺭ ﭼﻨﺎﻥ ﻣﻮﻗﻊ ﭘﺮ ﺍﺯ ﺧﻄﺮ ﮐﻪ ﻋﻤ‪‬ﺎﻝ ﺩﻭﻟﺖ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﺗﻌﻘﻴﺒﺸﺎﻥ‬
‫ﺑﻮﺩﻧﺪ ﺍﺟﺘﻤﺎﻋﺎﺕ ﳐﻔﻴ‪‬ﻪ ﺗﺄﺳﻴﺲ ﮐﺮﺩﻧﺪ ﻭ ﺍﺯ ﺟﻬﺖ ﻣﻈﺎﱂ ﺩﻭﻟﺖ ﻭ ﻗﺘﻞ ﻭ ﻏﺎﺭﺕ ﻭ ﺣﺒﺲ‬
‫ﺍﺻﺤﺎﺏ ﻭ ﺍﺣﺒﺎﺏ ﺳﺨﺖ ﺩﺭ ﻫﻴﺠﺎﻥ ﻭ ﺁﺷﻔﺘﻪ ﺷﺪﻧﺪ ﻭ ﻣﲑﺯﺍﳛﲕ ﺍﺯﻝ ﻧﻴﺰ ﺷﻴﺦ ﻋﻈﻴﻢ ﺭﺍ ﳘﻰ‬
‫ﺗﺄﺋﻴﺪ ﮐﺮﺩﻩ ﺑﻠﻘﺐ ﺳﻠﻄﺎﻥ ﻣﻨﺼﻮﺭ ﺑﻴﺎﻥ ﺗﺸﻬﲑ ﳕﻮﺩ ﻭ ﺍﻃﺎﻋﺘﺶ ﺭﺍ ﻓﺮﺽ ﺧﻮﺍﻧﺪ ﻭ ‪‬ﻤﻪ ﻧﻘﺎﻁ‬
‫ﺍﻳﺮﺍﻥ ﭘﻨﻬﺎﱏ ﻧﻮﺷﺘﻪ ﺭﺳﻮﻝ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ ﻣﺘﻬﻮ‪‬ﺭﻳﻦ ﺑﺎﺑﻴ‪‬ﻪ ﺭﺍ ﺩﺭ ﻃﻬﺮﺍﻥ ﳎﺘﻤﻊ ﳕﻮﺩﻧﺪ ﺗﺎ ﺷﻴﺦ ﺭﺍ ﺩﺭ‬
‫ﺏ ﺍﻋﻠﯽ ﻣﻰﮐﺮﺩﻧﺪ ﻣﺴﺎﻋﺪﺕ ﮐﻨﻨﺪ‪ .‬ﻻﺟﺮﻡ‬ ‫ﺍﳒﺎﻡ ﻣﻘﺼﻮﺩ ﺧﻄﲑﺵ ﮐﻪ ﻣﺴﺘﻨﺪ ﲟﻔﻬﻮﻡ ﺑﻴﺎﻧﺎﺕ ﺭ ‪‬‬
‫ﻋﺪ‪‬ﻩﺍﻯ ﺍﺯ ﻣﻬﻤ‪‬ﲔ ﺍﻳﻦ ﻃﺎﺋﻔﻪ ﮐﻪ ﺍﺯ ﺗﻌﺮ‪‬ﺿﺎﺕ ﻋﻤ‪‬ﺎﻝ ﺩﻭﻟﺖ ﺑﺴﻮﻯ ﻣﺮﮐﺰ ﮔﺮﳜﺘﻨﺪ ﻭ ﻳﺎ ﺍﺯ‬
‫ﭼﻨﮓ ﻇﺎﳌﲔ ﳒﺎﺕ ﻳﺎﻓﺘﻪ ﺩﺭ ﻣﺮﮐﺰ ﻣﻘ ‪‬ﺮ ﮔﺮﻓﺘﻨﺪ ﻭ ﻳﺎ ﺧﻮﺩ ﺣﺴﺐ ﺍﺷﺘﻴﺎﻕ ﻟﻘﺎﺀ ﺑﺰﺭﮔﺎﻥ ﺍﻳﻦ‬
‫ﻃﺎﺋﻔﻪ ﻋﺎﺯﻡ ﭘﺎﻳﺘﺨﺖ ﮔﺸﺘﻨﺪ ﻭ ﻳﺎ ﺑﺎﻻﺧﺮﻩ ﺑﺮﺍﻯ ﻧﺼﺮﺕ ﺳﻠﻄﺎﻥ ﻣﻨﺼﻮﺭ ﺑﺪﺍﻧﺴﻮ ﺷﺘﺎﻓﺘﻨﺪ ﺩﺭ‬
‫ﻃﻬﺮﺍﻥ ﺍﺟﺘﻤﺎﻉ ﳕﻮﺩﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﲨﻠﻪ ﺣﺴﲔﺟﺎﻥ ﻣﻴﻼﱏ ﺳﺎﺑﻖﺍﻟﹼﺬﮐﺮ ﺷﻮﺭﻯ ﻋﺠﻴﺐ ﻭ ﻫﻮﺳﻰ‬
‫ﻏﺮﻳﺐ ﺩﺭ ﺩﳍﺎ ﻭ ﺳﺮﻫﺎ ﺍﻓﮑﻨﺪ ﭼﻨﺎﻧﮑﻪ ﺧﻮﻥ ﺩﺭ ﻋﺮﻭﻕ ﲨﻌﻴ‪‬ﺖ ﻣﻰﺟﻮﺷﻴﺪ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﻏﺎﻳﺖ‬
‫ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ ﻣﻰﺳﺘﻮﺩﻧﺪ ﻭ ﲨﻌﻰ ﺍﺯ ﻣﺸﺎﻫﲑ ﺑﺎﺑﻴ‪‬ﻪ ﺍﻣﺜﺎﻝ ﺣﺎﺟﻰﺳﻠﻴﻤﺎﻥﺧﺎﻥ ﺗﱪﻳﺰﻯ‪،‬‬
‫ﻣﲑﺯﺍﺳﻠﻴﻤﺎﻧﻘﻠﯽ ﻧﻮﺭﻯ‪ ،‬ﻣﻼﹼﻋﺒﺪﺍﻟﮑﺮﱘ ﻗﺰﻭﻳﲎ‪ ،‬ﺣﺎﺟﻰ ﻣﲑﺯﺍﺟﺎﱏ ﮐﺎﺷﺎﱏ‪ ،‬ﻟﻄﻔﻌﻠﯽﻣﲑﺯﺍ‬
‫ﺷﲑﺍﺯﻯ ﻭ ﻏﲑﻫﻢ ﺩﺭ ﺁﻥ ﳎﺎﻣﻊ ﺑﻮﺩﻧﺪ ﻭ ﲞﺎﻧﻪ ﺣﺎﺟﻰﺳﻠﻴﻤﺎﻥﺧﺎﻥ ﺩﺭ ﺷﻬﺮ ﻭ ﻳﺎ ﺩﺭ ﺩﺯ ﺁﺷﻮﺏ‬
‫ﻭ ﺩﺭ ﺩﺭﺑﻨﺪ ﴰﲑﺍﻥ ﻭ ﻏﲑﻫﺎ ﺍﳒﻤﻦ ﺗﺄﺳﻴﺲ ﻣﻰﮔﺸﺖ‪ .‬ﻭ ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﮐﻪ ﻧﲑﺍﻥ ﻓﺘﻨﻪ ﺩﺭ‬
‫ﺷﺮﻑ ﺍﻟﺘﻬﺎﺏ ﺑﻮﺩ ﺍﺯ ﺳﺮﺍﻥ ﺍﻳﻦ ﻃﺎﺋﻔﻪ ﻓﻘﻂ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺩﺭ ﺧﺎﻧﻪ ﳏﻤﻮﺩﺧﺎﻥ ﮐﻼﻧﺘﺮ ﻭ‬
‫ﺁﻗﺎﺳﻴ‪‬ﺪﺣﺴﲔ ﮐﺎﺗﺐ ﻳﺰﺩﻯ ﺩﺭ ﺍﻧﺒﺎﺭ ﻃﻬﺮﺍﻥ ﻣﻰﺯﻳﺴﺘﻨﺪ )ﺻﻔﺤﺎﺕ ‪ .(٦١ _ ٦٢‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ‬
‫ﺑﻨﻘﻞ ﺍﺯ ﻣﱳ ﺍﺻﻠﯽ ﺗﺎﺭﻳﺦ ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺩﺭ ﳘﺎﻥ ﳎﻠﹼﺪ ﭼﻬﺎﺭﻡ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺧﻄﹼﻰ(‬
‫ﻣﻰﻧﻮﻳﺴﺪ ﺟﻨﺎﺏ ﻣﲑﺯﺍﻣﻮﺳﻰ ﮐﻠﻴﻢ ﮐﻪ ﺩﺭ ﺁﻥ ﺍﺣﻮﺍﻝ ﺗﻼﺵ ﻣﻰﳕﻮﺩﻧﺪ ﮐﻪ ﺑﺎﺑﻴﺎﻥ ﻣﺬﮐﻮﺭ ﺭﺍ ﺍﺯ‬
‫ﺍﺟﺮﺍﺀ ﻃﺮﺡ ﲪﻠﻪ ﺑﻪ ﺷﺎﻩ ﺑﺎﺯ ﺩﺍﺭﻧﺪ ﺍﺯ ﺭﻓﺘﺎﺭ ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﺎﻥ ﺧﺼﻮﺻﹰﺎ ﺣﺴﲔ ﻣﻴﻼﱏ ﺑﺴﻴﺎﺭ‬
‫ﻣﮑﺪ‪‬ﺭ ﮔﺸﺘﻬﺍﻧﺪ ﻭ ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﺩﺭ ﺗﻔﺮﻳﻖ ﺁﻥ ﲨﺎﻋﺖ ﺗﻮﻓﻴﻖ ﻧﻴﺎﻓﺘﻬﺍﻧﺪ(ﺻﻔﺤﺎﺕ ‪.(٦٢ _ ٦٤‬‬
‫ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻫﻮﻯ ﻭ ﻫﻮﺱ ﻣﲑﺯﺍﳛﲕ ﺍﺯﻝ‪ ،‬ﺳﻴ‪‬ﺪﳏﻤ‪‬ﺪﺍﺻﻔﻬﺎﱏ ﻭ ﻣﻼﹼﺟﻌﻔﺮ ﻧﺮﺍﻗﻰ‬
‫ﻧﻴﺰ ﺩﺭ ﻭﻗﻮﻉ ﺣﺎﺩﺛﻪ ﺭﻣﻰ ﺷﺎﻩ ﺗﺄﺛﲑ ﮐﻠﹼﻰ ﮐﺮﺩﻩ ﻭ ﺻﻔﺤﻪ ﺗﺎﺭﻳﺦ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﺭﺍ ﺗﲑﻩ ﻭ ﺗﺎﺭ ﻭ ﺫﻳﻞ‬
‫ﺍﻃﻬﺮ ﺍﻣﺮ ﺭﺍ ﺁﻟﻮﺩﻩﳕﻮﺩﻩﺍﺳﺖ‪ (٣) .‬ﺑﺎﺭﻯ ﺟﻨﺎﺏ ﻋﻈﻴﻢ ﭘﺲ ﺍﺯ ﻣﺮﺍﺟﻌﺖ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺍﺯ‬
‫ﮐﺮﺑﻼ ﻃﺮﺡ ﺧﻮﺩ ﺭﺍ ﻣﺒﲎ ﺑﺮ ﻧﻘﺸﻪ ﻗﺘﻞ ﺷﺎﻩ ﺑﻌﺮﺽ ﺁﻥ ﺣﻀﺮﺕ ﺭﺳﺎﻧﻴﺪ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺍﻭ ﺭﺍ‬
‫ﺑﺎ ﺳﺨﻨﺎﻥ ﻗﺎﻃﻊ ﺍﺯ ﺍﺟﺮﺍﺀ ﻃﺮﺡ ﺑﺮﺣﺬﺭ ﺩﺍﺷﺘﻨﺪ ﻭ ﻋﻮﺍﻗﺐ ﺷﻮﻡ ﭼﻨﲔ ﻗﺼﺪ ﻭ ﻃﺮﺣﻰ ﺭﺍ ﺩﻗﻴﻘﹰﺎ‬
‫ﺑﺪﻭ ﺧﺎﻃﺮﻧﺸﺎﻥ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻭﻟﮑﻦ ﻋﻈﻴﻢ ﺑﺎ ﺁﻧﮑﻪ ﺍﺭﺍﺩﺕ ﻭ ﺍﻋﺘﻘﺎﺩﺵ ﺑﻪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻋﻤﻴﻖ‬
‫ﺑﻮﺩ ﺑﺎﻧﺬﺍﺭ ﻣﺒﺎﺭﮎ ﮔﻮﺵ ﻧﻨﻤﻮﺩ ﻭ ﳕﻮﺩ ﺁﻧﭽﻪ ﳕﻮﺩ‪ .‬ﭼﻨﺪﺗﻦ ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﻏﲑ ﻣﺴﺆﻭﻝ ﲢﺖ ﺗﺄﺛﲑ‬
‫ﺍﻓﮑﺎﺭ ﺍﻭ ﺣﺘ‪‬ﻰ ﰉﺁﻧﮑﻪ ﺑﺎ ﻭﻯ ﻣﺸﻮﺭﺕ ﳕﺎﻳﻨﺪ ﺩﺭ ﺻﺒﺢ ﺭﻭﺯ ﺑﻴﺴﺖ ﻭ ﻫﺸﺘﻢ ﺷﻮ‪‬ﺍﻝ ﺳﺎﻝ‬
‫‪ ١٢٦٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )ﭘﺎﻧﺰﺩﻫﻢ ﺁﮔﺴﺖ ‪ ١٨٥٢‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻧﻴﺎﻭﺭﺍﻥ ﺑﺎ ﺳﻼﺡ ﮔﺮﻡ ﻭ ﴰﺸﲑ‬
‫ﺑﻪ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦﺷﺎﻩ ﲪﻠﻪ ﳕﻮﺩﻧﺪ‪ .‬ﻋﻨﺎﺻﺮ ﺍﺻﻠﯽ ﺍﻳﻦ ﲪﻠﻪ ﺻﺎﺩﻕ ﺗﱪﻳﺰﻯ ﻭ ﻓﺘﺢﺍﷲ ﺣﮑﹼﺎﮎ ﻗﻤﻰ‬
‫ﺑﻮﺩﻧﺪ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﺷﺎﻩ ﳒﺎﺕ ﻳﺎﻓﺖ ﻭ ﺟﺰ ﺧﺮﺍﺷﻰ ﭼﻨﺪ ﺩﺭ ﺑﺪﻥ ﺁﺳﻴﺐ ﮐﻠﹼﻰ ﻧﺪﻳﺪ‪ .‬ﺑﻔﺮﻣﻮﺩﻩ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ ﭘﺲ ﺍﺯ ﺣﺪﻭﺙ ﻭﺍﻗﻌﻪ ﺭﻣﻰ ﺷﺎﻩ ﺑﻐﺘﺘﹰﺎ ﻗﻴﺎﻣﱴ ﺑﺮﭘﺎ ﺷﺪ‬
‫)ﺻﻔﺤﻪ ‪ .(٥٥‬ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ ﻧﻮﺭﻯ ﺻﺪﺭﺍﻋﻈﻢ ﮐﻪ ﺍﺯ ﻭﺣﺸﺖ ﻣﻰﻟﺮﺯﻳﺪ ﰉﺩﺭﻧﮓ ﺩﺭ ﮐﻨﺎﺭ ﺷﺎﻩ‬
‫ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﮐﻪ ﻗﻮﺍﻯ ﺳﻮﺍﺭﻩ ﻭ ﭘﻴﺎﺩﻩ ﺩﻭﻟﱴ ﺍﻃﺮﺍﻑ ﻗﺼﺮ ﺷﺎﻩ ﺭﺍ ﺍﺣﺎﻃﻪ ﳕﺎﻳﻨﺪ‪.‬‬
‫ﻃﺒﻞﻫﺎ ﻭ ﺷﻴﭙﻮﺭﻫﺎ ﺑﺼﺪﺍ ﺩﺭﺁﻣﺪ‪ .‬ﺑﺪﺳﺘﻮﺭ ﺍﺭﺩﺷﲑﻣﲑﺯﺍﺣﺎﮐﻢ ﻃﻬﺮﺍﻥ ﺩﺭﻭﺍﺯﻩﻫﺎﻯ ﺷﻬﺮ ﺑﺴﺘﻪ ﻭ‬
‫ﺩﺭ ﳘﻪ ﮔﺬﺭﻫﺎ ﻭ ﺧﻴﺎﺑﺎﻬﻧﺎ ﻣﺮﺍﻗﺐ ﮔﻤﺎﺷﺘﻪ ﺷﺪ‪ .‬ﺧﻴﻠﯽ ﺯﻭﺩ ﺁﺛﺎﺭ ﻭ ﻋﻮﺍﻗﺐ ﻭﺣﺸﺘﻨﺎﮎ ﺍﻳﻦ‬
‫ﻭﺍﻗﻌﻪ ﺁﺷﮑﺎﺭ ﮔﺸﺖ‪ .‬ﻋﺪ‪‬ﻩ ﮐﺜﲑﻯ ﺍﺯ ﺍﺻﺤﺎﺏ ﺩﺳﺘﮕﲑ ﻭ ﺍﺳﲑ ﺯﻧﺪﺍﻥ ﻭ ﺯﳒﲑ ﮔﺮﺩﻳﺪﻧﺪ‪.‬‬
‫ﺻﺪﻫﺎ ﺗﻦ ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﻣﻈﻠﻮﻡ ﻭ ﻣﻌﺼﻮﻡ ﻭ ﺍﺯ ﲨﻠﻪ ﮔﺮﻭﻫﻰ ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﺍﺻﺤﺎﺏ )ﺩﺭ ﻃﻬﺮﺍﻥ‬
‫ﻭ ﺩﻳﮕﺮ ﺑﻼﺩ ﺍﻳﺮﺍﻥ( ﭼﻮﻥ ﺳﻠﻴﻤﺎﻥﺧﺎﻥ ﺗﱪﻳﺰﻯ‪ ،‬ﺳﻴ‪‬ﺪﺣﺴﲔ ﮐﺎﺗﺐ ﻳﺰﺩﻯ‪ ،‬ﻣﻼﹼﻋﺒﺪﺍﻟﮑﺮﱘ ﻗﺰﻭﻳﲎ‬
‫)ﻣﲑﺯﺍﺍﲪﺪ( ﻭ ﺷﻴﺦﻋﻠﯽ ﻋﻈﻴﻢ ﺟﺎﻡ ﺷﻬﺎﺩﺕ ﺳﺮﮐﺸﻴﺪﻧﺪ‪ .‬ﻧﻔﻮﺳﻰ ﺭﺍ ﴰﻊﺁﺟﲔ ﳕﻮﺩﻧﺪ‪.‬‬
‫ﭼﺸﻤﺎﻥ ﮔﺮﻭﻫﻰ ﺍﺯﻣﻈﻠﻮﻣﺎﻥ ﺭﺍ ﺍﺯ ﺣﺪﻗﻪ ﺩﺭﺁﻭﺭﺩﻧﺪ‪ .‬ﭘﺎﺭﻩﺍﻯ ﺍﺯ ﺁﻧﺎﻥ ﺭﺍ ﺑﺎ ﺩﺍﺱ ﻭ ﺍﺭ‪‬ﻩ ﭘﺎﺭﻩ ﭘﺎﺭﻩ‬
‫ﳕﻮﺩﻧﺪ‪ .‬ﺑﺮﺧﻰ ﺭﺍ ﺧﻔﻪ ﮐﺮﺩﻧﺪ‪ .‬ﮔﺮﻭﻫﻰ ﺭﺍ ﺩﻡ ﺗﻮﭖ ﻬﻧﺎﺩﻧﺪ‪ .‬ﺑﺮ ﺳﻴﻨﻪﻫﺎ ﻭ ﭘﺎﻫﺎﻯ ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﺎﻥ‬
‫ﻣﻴﺦ ﮐﻮﺑﻴﺪﻧﺪ‪ .‬ﻋﺬﺍﰉ ﻧﺒﻮﺩ ﮐﻪ ﺑﺮ ﺁﻧﺎﻥ ﻭﺍﺭﺩ ﻧﻴﺎﻭﺭﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﺍﺻﺤﺎﺏ ﮐﻮﻩ ﺍﺳﺘﻘﺎﻣﺖ ﻭ‬
‫ﻣﻈﻬﺮ ﻋﺸﻖ ﻭ ﻭﻓﺎﺀ ﺑﻮﺩﻩ ﺑﺎ ﻬﻧﺎﻳﺖ ﺷﺎﺩﻣﺎﱏ ﺑﻪ ﻣﻴﺪﺍﻥ ﺷﻬﺎﺩﺕ ﮔﺎﻡ ﻣﻰﻬﻧﺎﺩﻧﺪ‪ .‬ﲨﺎﻝ ﺍ‪‬ﻰ ﺩﺭ‬
‫ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﻫﺎﺋﻠﻪ ﻣﺘ‪‬ﻬﻢ ﺑﺪﺧﺎﻟﺖ ﻭ ﺗﻮﻃﺌﻪ ﺷﺪﻧﺪ ﻭ ﭼﻬﺎﺭﻣﺎﻩ ﺩﺭ ﺳﻴﺎﻩﭼﺎﻝ ﻃﻬﺮﺍﻥ ﻣﺴﺠﻮﻥ ﻭ‬
‫ﻣﻌﺮﺽ ﺍﻧﻮﺍﻉ ﳏﻦ ﻭ ﺑﻼﻳﺎ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﺍﮔﺮﭼﻪ ﺍﺑﺪﹰﺍ ﺩﺧﺎﻟﺖ ﻭ ﮔﻨﺎﻫﻰ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺍﻳﻦ ﺍﻣﺮ ﭘﺲ ﺍﺯ‬
‫ﭼﻬﺎﺭﻣﺎﻩ ﻭﺳﻴﻠﻪ ﳏﺎﮐﻢ ﺻﺎﳊﻪ ﺍﺣﺮﺍﺯ ﮔﺮﺩﻳﺪ ﺯﻳﺮﺍ ﻣﺘﺠﺎﺳﺮﺍﻥ ﺑﺎﰉ ﺩﺭ ﻬﻧﺎﻳﺖ ﻧﺎﺩﺍﱏ ﺑﺮﺍﻯ ﻗﺘﻞ‬
‫ﺳﻠﻄﺎﻥ ﺍﺑﺰﺍﺭﻯ ﺑﮑﺎﺭ ﺑﺮﺩﻩﺑﻮﺩﻧﺪ ﮐﻪ ﮐﺎﺭﮔﺮ ﻧﺒﻮﺩ ﻭ ﻣﺜﺒﺖ ﺧﻮﺩﺳﺮﻯ ﺁﻧﺎﻥ ﺑﻮﺩ‪ (٤) .‬ﻭﺍﻗﻌﻪ ﺭﻣﻰ‬
‫ﺷﺎﻩ ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺍﺯ ﭘﻴﺶ ﮔﻔﺘﻴﻢ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺗﺴﺮﻳﻊ ﳕﻮﺩ‪ .‬ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ ﻧﻮﺭﻯ‬
‫ﻼ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺣﻴﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﻇﻬﺎﺭ ﻣﻮﺍﻓﻘﺖ ﺑﺎ ﺍﻣﺮ ﺑﺪﻳﻊ ﳕﻮﺩﻩ ﻭ ﻭﻋﺪﻩ ﲪﺎﻳﺖ ﺍﺯ‬ ‫ﮐﻪ ﻗﺒ ﹰ‬
‫ﺍﺻﺤﺎﺏ ﺩﺍﺩﻩ ﺑﻮﺩ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﻣﻨﺴﻮﺑﺎﻧﺶ ﻣﺆﻣﻦ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻮﺩﻧﺪ ﺍﺯ ﺗﺮﺱ ﺟﺎﻥ ﻭ ﲜﻬﺖ‬
‫ﺣﻔﻆ ﻣﻘﺎﻡ ﺧﻮﻳﺶ ﺍﻗﺪﺍﻡ ﺑﻪ ﺍﻋﺪﺍﻡ ﺑﺎﺑﻴﺎﻥ ﳕﻮﺩ ﻭ ﻣﺒﺘﮑﺮ ﳓﻮﻩ ﻗﺘﻞ ﺁﻧﺎﻥ ﺷﺪ ﻭ ﻫﺮﻳﮏ ﺍﺯ‬
‫ﺍﺻﺤﺎﺏ ﺑﻨﻮﻋﻰ ﻣﻌﺪﻭﻡ ﮔﺸﺘﻨﺪ‪ .‬ﻭﻯ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ ﮐﻪ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪ ﺗﱪ‪‬ﻯ ﺍﺯ ﺍﻣﺮ ﺑﺪﻳﻊ ﻭﺍﺩﺍﺭ‬
‫ﳕﺎﻳﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﳕﺎﻳﻨﺪﮔﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮﺍﻯ ﻣﺬﺍﮐﺮﻩ ﻭ ﻏﻠﺒﻪ ﺑﺮ ﻭﻯ ﺑﻪ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﻓﺮﺳﺘﺎﺩ‪.‬‬
‫ﺍﺯ ﲨﻠﻪ ﺍﺯ ﺩﻭ ﺗﻦ ﻋﻠﻤﺎﻯ ﻃﺮﺍﺯ ﺍﻭ‪‬ﻝ ﻃﻬﺮﺍﻥ‪ ،‬ﻣﻼﹼﻋﻠﯽ ﮐﲎ ﻭ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺍﻧﺪﺭﻣﺎﱏ ﺧﻮﺍﺳﺖ ﮐﻪ ﺑﻪ‬
‫ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺑﺮﻭﻧﺪ ﻭ ﻃﺎﻫﺮﻩ ﺭﺍ ﳎﺎﺏ ﳕﺎﻳﻨﺪ‪ .‬ﺁﻧﺎﻥ ﺩﺭ ﻫﻔﺖ ﺟﻠﺴﻪ ﻣﺘﻮﺍﻟﯽ ﺑﺎ ﻃﺎﻫﺮﻩ ﺑﻪ ﻣﺒﺎﺣﺜﻪ‬
‫ﻭ ﻣﻨﺎﻇﺮﻩ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ (٥) .‬ﻭﻟﮑﻦ ﻋﺎﻗﺒﺖ ﳏﮑﻮﻡ ﮔﺮﺩﻳﺪﻧﺪ ﻭ ﻓﺘﻮﺍﻯ ﻗﺘﻞ ﺁﻥ ﻧﺎﺑﻐﻪ ﺩﻭﺭﺍﻥ ﺭﺍ‬
‫ﺻﺎﺩﺭ ﳕﻮﺩﻧﺪ‪.‬‬
‫ﻣﻼﹼﻋﻠﯽ ﮐﲎ)‪١٢٢٠ _ ١٣٠٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٨٠٥ _٨٨‬ﻣﻴﻼﺩﻯ( ﳔﺴﺖ ﺩﺭ‬
‫ﺯﺍﺩﮔﺎﻩ ﺧﻮﺩ ﮐﻦﲢﺼﻴﻞ ﻣﻘﺪ‪‬ﻣﺎﺕ ﳕﻮﺩ ﻭ ﺩﺭ ﺑﻴﺴﺖ ﺳﺎﻟﮕﻰ ﺑﻪ ﻋﺮﺍﻕ ﺭﻓﺖ ﻭ ﺳﺎﳍﺎ ﻧﺰﺩ‬
‫ﺷﻴﺦﳏﻤ‪‬ﺪﺣﺴﻦ ﳒﻔﻰ‪ ،‬ﺳﻴ‪‬ﺪﺍﺑﺮﺍﻫﻴﻢ ﻣﻮﺳﻮﻯ ﻗﺰﻭﻳﲎ ﻭ ﺟﻨﺎﺏ ﺷﻴﺦﻣﺮﺗﻀﻰ ﺍﻧﺼﺎﺭﻯ ﺗﻠﹼﻤﺬ ﳕﻮﺩ‪.‬‬
‫ﻭﻯ ﺍﺯ ﻣﺸﺎﻫﲑ ﳎﺘﻬﺪﻳﻦ ﻃﻬﺮﺍﻥ ﺑﻮﺩ ﻭ ﺛﺮﻭﺗﻰ ﺳﺮﺷﺎﺭ ﺍﻧﺪﻭﺧﺘﻪ ﺑﻮﺩ‪ .‬ﺍﻫﻞ ﺩﻳﻮﺍﻥ ﺍﻭ ﺭﺍ‬
‫ﺭﺋﻴﺲﺍ‪‬ﺘﻬﺪﻳﻦﻣﻰﻧﺎﻣﻴﺪﻧﺪ‪ .‬ﻣﻼﹼﻋﻠﯽ ﺑﺴﻴﺎﺭ ﻣﻮﺭﺩ ﺗﻮﺟ‪‬ﻪ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦ ﺷﺎﻩ ﺑﻮﺩ ﻭ ﻫﻢ ﺍﻭ ﺑﻮﺩ ﮐﻪ ﺑﺎ‬
‫ﺗﲎ ﭼﻨﺪ ﺍﺯ ﳎﺘﻬﺪﻳﻦ ﻃﻬﺮﺍﻥ ﺍﺯ ﺳﻮﻯ ﺷﺎﻩ ﻣﺄﻣﻮﺭ ﭘﺎﺳﺨﮕﻮﺋﻰ ﺑﻪ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺳﻠﻄﺎﻥ ﮔﺮﺩﻳﺪ‬
‫ﻭﻟﮑﻦ ﻃﻔﺮﻩ ﺭﻓﺖ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﻣﻈﻠﻮﻣﺎﻥ ﺑﻔﺘﻮﺍﻯ ﳎﺘﻬﺪ ﻣﺬﮐﻮﺭ‬
‫ﺟﺎﻡ ﺷﻬﺎﺩﺕ ﺳﺮﮐﺸﻴﺪﻧﺪ‪ .‬ﺫﮐﺮ ﺳﺘﻤﻬﺎﻯ ﺍﻭ ﺩﺭ ﺍﻟﻮﺍﺡ ﲨﺎﻝ ﺍ‪‬ﻰ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﮑﺮ‪‬ﺍﺕ‬
‫ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﻟﻮﺍﺡ ﺧﻄﺎﺏ ﺑﻪ ﺍﻭ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺣﻀﺮﺕ ﺭﺳﻮﻝ‬
‫ﺍﮐﺮﻡ ﺍﺯ ﻇﻠﻢ ﻭﻯ ﮔﺮﻳﺎﻥ ﺍﺳﺖ‪ (٦) .‬ﺷﺮﺡ ﺍﺣﻮﺍﻝ ﺍﻭ ﺩﺭ ﺗﺄﻟﻴﻒ ﺧﻮﺩﺵ ﺗﻮﺿﻴﺢﺍﳌﻘﺎﻝ )‪ (٧‬ﻭ‬
‫ﮐﺘﺐ ﺷﺮﺡ ﺍﺣﻮﺍﻝ ﻋﻠﻤﺎﺀ ﺷﻴﻌﻰ ﺍﻳﺮﺍﻥ )‪ (٨‬ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﮑﻪ ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﻣﻼﹼﻋﻠﯽ ﻋﻤﺮﻯ‬
‫ﻣﻘﺎﻡ ﺭﻭﺣﺎﱏ ﺭﺍ ﻭﺳﻴﻠﻪ ﲨﻊ ﻣﺎﻝ ﻭ ﻧﻴﻞ ﺑﻪ ﺁﻣﺎﻝ ﺧﻮﻳﺶ ﮐﺮﺩﻩﺍﺳﺖ‪ (٩) .‬ﺳﻴ‪‬ﺪﺻﺎﺩﻕ ﳎﺘﻬﺪ ﺩﺭ‬
‫ﻃﻬﺮﺍﻥ ﺍﻭ ﺭﺍ ﻣﻼﹼﻋﻤﺮﮐﲎ ﻣﻰﺧﻮﺍﻧﺪﻩ ﻭ ﺍﻳﻦ ﻧﺎﻡ ﻧﺰﺩ ﺩﴰﻨﺎﻥ ﻣﻼﹼﻋﻠﯽ ﺑﺴﻴﺎﺭ ﻣﻮﺭﺩ ﭘﺴﻨﺪ‬
‫ﺑﻮﺩﻩﺍﺳﺖ‪(١٠) .‬‬
‫ﺍﻣ‪‬ﺎ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺍﻧﺪﺭﻣﺎﱏ‪ ،‬ﳏﻤ‪‬ﺪﺣﺴﻦﺧﺎﻥ ﺍﻋﺘﻤﺎﺩﺍﻟﹼﺴﻠﻄﻨﻪ ﺩﺭ ﺧﺼﻮﺹ ﺍﻭ ﺩﺭ ﮐﺘﺎﺏﺍﳌﺂﺛﺮ ﻭ ﺍﻵﺛﺎﺭ‬
‫)ﳎﻠﹼﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪ (٢٠٦‬ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺍﺯ ﺩﺭﺟﻪ ﳔﺴﺘﲔ ﳎﺘﻬﺪﻳﻦ ﺑﻮﺩ ﺑﻪ ﺑﺴﻂ ﻳﺪ ﻭ ﻧﻔﺎﺫ ﺍﻣﺮ‬
‫ﻭ ﻗﺒﻮﻝ ﮐﻠﻤﻪ ﺍﻣﺘﻴﺎﺯﻯ ﺑﻴ‪‬ﻦ ﺩﺍﺷﺖ ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﻣﺪﺭﺳﻪ ﻓﺨﺮﻳ‪‬ﻪ ﻃﻬﺮﺍﻥ ﻣﺪ‪‬ﺎ ﺑﺪﺳﺖ ﻭﻯ‬
‫ﺑﻮﺩ‪ .‬ﺍﳊ ‪‬ﻖ ﻣﺸﺎﺭﺍﻟﻴﻪ ﺍﻧﻌﻢ ﺍﷲ ﺑﺮﺿﻮﺍﻧﻪ ﻋﻠﻴﻪ ﺩﺭ ﺗﺮﻭﻳﺞ ﺷﺮﻉ ﻭ ﺍﻏﺎﺛﻪ ﻣﻠﻬﻮﻓﲔ ﻭ ﻗﻀﺎﺀ ﺣﺎﺟﺎﺕ‬
‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ ﻓﺼﻞ ﺧﺼﻮﻣﺎﺕ ﺍﺯ ﺭﻭﻯ ﻗﻮﺍﻧﲔ ﺍﺳﻼﻡ ﻭ ﻣﻮﺍﺯﻳﻦ ﻣﺬﻫﺐ ﺣ ‪‬ﻖ ﺑﻪ ﻋﻤﺮ ﺧﻮﺩ‬
‫ﮐﻮﺗﺎﻫﻰ ﻧﮑﺮﺩ ﻭ ﻏﺎﻟﺒﹰﺎ ﺑﺮ ﮐﺎﻓﹼﻪ ﻋﻠﻤﺎﺀ ﺩﺍﺭﺍﳋﻼﻓﻪ ﺭﻳﺎﺳﺖ ﻭ ﺗﻘﺪ‪‬ﻡ ﺩﺍﺷﺖ‪ .‬ﻧﻮ‪‬ﺭﺍﷲ ﻣﺮﻗﺪﻩ‪ .‬ﻭ‬
‫ﺍﻧﺪﺭﻣﺎﻥ ﻗﺮﻳﻪﺍﻳﺴﺖ ﺍﺯ ﺭﻯ‪".‬‬
‫ﺩﺭ ﺍﺣﻴﺎﱏ ﮐﻪ ﻧﺎﻡ ﺑﺎﰉ ﺑﺮ ﮐﻮﻩ ﻬﻧﺎﺩﻩ ﻣﻰﺷﺪ ﺍﺯ ﻭﺣﺸﺖ ﻧﺎﺑﻮﺩ ﻣﻰﮔﺮﺩﻳﺪ ﻃﺎﻫﺮﻩ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ‬
‫ﻬﻧﺎﻳﺖ ﺷﺠﺎﻋﺖ ﺑﺮ‪‬ﺩ ﺍﺗ‪‬ﻬﺎﻣﺎﺕ ﻭﺍﺭﺩﻩ ﺑﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺗﻮﺟﻴﻪ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎﺭﮐﻪ ﺁﻥ ﺣﻀﺮﺕ‬
‫ﭘﺮﺩﺍﺧﺖ ﻭ ﻣﻼﹼﻋﻠﯽ ﮐﲎ ﻭ ﻣﻼﹼﳏﻤ‪‬ﺪ ﺍﻧﺪﺭﻣﺎﱏ ﺭﺍ ﳏﮑﻮﻡ ﻭ ﻣﻨﮑﻮﺏ ﳕﻮﺩ‪ .‬ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ‬
‫ﻣﲑﺯﺍﺣﺴﻦ ﺍﺩﻳﺐ ﻃﺎﻟﻘﺎﱏ ﺩﺭ ﺭﺳﺎﻟﻪ ﺷﺮﺡ ﺣﻴﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫ﺍﺯ ﺩﻭ ﻧﻔﺮ ﺧﺎﳕﻬﺎﺋﻰ ﮐﻪ ﺑﺴﻴﺎﺭ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﻣﺮﺍﻭﺩﻩ ﺩﺍﺷﺘﻨﺪ ﺷﻨﻴﺪﻡ ﮐﻪ ﺩﺭ ﺍﻳ‪‬ﺎﻡ ﺣﺒﺲ‬
‫ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‪ ،‬ﮐﻼﻧﺘﺮ ﺑﺮﺍﻯ ﭘﺴﺮﺵ ﭼﻨﺪ ﺭﻭﺯ ﺑﺰﻡ ﻋﺮﻭﺳﻰ ﭼﻴﺪﻩ ﺑﻮﺩ ﻭ ﲨﻴﻊ ﺍﺳﺒﺎﺏ ﻋﻴﺶ ﻓﺮﺍﻫﻢ ﻭ‬
‫ﻫﺮ ﺭﻭﺯ ﻃﺒﻘﻪﺍﻯ ﺍﺯ ﺧﺎﳕﻬﺎﻯ ﳑﻠﮑﺖ ﺩﻋﻮﺕ ﻣﻰﺷﺪﻧﺪ‪ .‬ﳘﲔ ﮐﻪ ﺑﺰﻡ ﺁﺭﺍﺳﺘﻪ ﻣﻰﺷﺪ ﭼﻮﻥ‬
‫ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺯﺑﺎﻥ ﻣﻰﮔﺸﻮﺩ ﲤﺎﻡ ﺍﺯ ﻟﻮﺍﺯﻡ ﻋﻴﺶ ﻣﻨﺼﺮﻑ ﻣﻰﺷﺪﻧﺪ ﻭ ﳏﻮ ﻭ ﻣﺎﺕ ﻭ ﺣﲑﺍﻥ ﻃﻼﻗﺖ‬
‫ﺯﺑﺎﻥ ﻭ ﺣﺴﻦ ﺑﻴﺎﻥ ﺍﻭ ﻣﻰﺷﺪﻧﺪ‪ .‬ﺑﻨﺤﻮﻯ ﮐﻪ ﮐﺴﻰ ﺑﺎﺳﺒﺎﺏ ﻃﺮﺏ ﻭ ﻋﻴﺶ ﺍﻟﺘﻔﺎﺗﻰ ﳕﻰﳕﻮﺩ ﻭ‬
‫ﺷﻴﻔﺘﻪ ﮔﻔﺘﺎﺭ ﻭ ﮐﺮﺩﺍﺭ ﺍﻭ ﺑﻮﺩﻧﺪ ﻭ ﺗﻌﺠ‪‬ﺐ ﻣﻰﮐﺮﺩﻧﺪ ﭼﻨﲔ ﺯﱏ ﭼﮕﻮﻧﻪ ﮐﺎﻓﺮ ﻣﻰﺷﻮﺩ‪ .‬ﺧﻼﺻﻪ‬
‫ﳘﺎﻥ ﻗﺴﻢ ﻣﺸﻐﻮﻝ ﺑﻮﺩ ﺗﺎ ﻭﻗﱴ ﮐﻪ ﺑﻪ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦﺷﺎﻩ ﺑﻌﻀﻰ ﺍﺯ ﺑﺎﺑﻴﻬﺎ ﺗﲑ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﲨﻴﻊ ﺍﻳﻦ‬
‫ﻃﺎﻳﻔﻪ ﺩﺭ ﻣﻌﺮﺽ ﺧﻄﺮ ﺍﻓﺘﺎﺩﻩ ﻭ ﲨﻌﻰ ﺭﺍ ﺑﺘﻔﺼﻴﻠﯽ ﮐﻪ ﺩﺭ ﺗﻮﺍﺭﻳﺦ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ﺑﻘﺘﻞ ﺭﺳﺎﻧﺪﻧﺪ‬
‫ﻭ ﺟﻨﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﮐﻪ ﺯﻳﺎﺩﻩ ﺍﺯ ﻳﮏ ﺳﺎﻝ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺧﺎﻧﻪ ﳏﻤﻮﺩﺧﺎﻥ ﮐﻼﻧﺘﺮ ﳏﺒﻮﺱ ﳕﻮﺩﻩ‬
‫ﺑﻮﺩﻧﺪ ﺣﮑﻢ ﺑﺎﻋﺪﺍﻡ ﺍﻳﺸﺎﻥ ﺻﺎﺩﺭ ﺷﺪ‪ .‬ﭼﻮﻥ ﺷﺎﻩ ﻭ ﺻﺪﺭﺍﻋﻈﻢ ﺳ ‪‬ﺮﹰﺍ ﺍﻃﹼﻼﻉ ﻭ ﺁﮔﺎﻫﻰ ﺑﺮ‬
‫ﺼﻮﺭ ﮐﺮﺩﻧﺪ‬ ‫ﺧﻠﻮﺹ ﻭ ﳏﺒ‪‬ﺖ ﺍﻏﻠﺐ ﺧﻮﺍﺗﲔ ﳏﺘﺮﻣﻪ ﺧﺎﻧﺪﺍﻬﻧﺎﻯ ﺑﺰﺭﮒ ﺩﺍﺷﺘﻨﺪ ﻋﻠﯽﻫﺬﺍ ﭼﻨﺎﻥ ﺗ ‪‬‬
‫ﮐﻪ ﻫﺮﮔﺎﻩ ﰉﻣﻘﺪ‪‬ﻣﻪ ﺣﮑﻢ ﻗﺘﻠﺶ ﺩﺍﺩﻩ ﺷﻮﺩ ﻳﮏ ﺩﻓﻌﻪ ﺷﻮﺭﺵ ﺳﺨﱴ ﺍﺯﳐﺪ‪‬ﺭﺍﺕ ﺣﺮﻡﻫﺎ ﺑﺮﺧﻴﺰﺩ‬
‫ﻼﻣﲑﺯﺍﳏﻤ‪‬ﺪ‬‫ﮐﻪ ﺟﻠﻮﮔﲑﻯ ﳑﮑﻦ ﻧﺒﺎﺷﺪ‪ .‬ﻋﻠﯽﻫﺬﺍ ﺣﮑﻢ ﺷﺪ ﮐﻪ ﺣﺎﺟﻰﻣﻼﹼﻋﻠﯽ ﮐﲎ ﻭ ﺣﺎﺟﻰﻣ ﹼ‬
‫ﺍﻧﺪﺭﻣﺎﱏ ﮐﻪ ﺍﻋﻠﻢ ﻭ ﺍﺷﻬﺮ ﻋﻠﻤﺎﻯ ﻃﻬﺮﺍﻥ ﺑﻮﺩﻧﺪ ﺑﺎ ﺍﻭ ﺻﺤﺒﺖ ﻭ ﻣﺒﺎﺣﺜﻪ ﳕﺎﻳﻨﺪ ﻭ ﺁﻧﭽﻪ ﻓﺘﻮﻯ‬
‫ﺩﻫﻨﺪ ﺩﺭ ﺣﻘﹼﺶ ﳎﺮﻯ ﺷﻮﺩ‪ .‬ﭼﻨﺪ ﳎﻠﺲ ﺁﻥ ﺩﻭ ﻋﺎﱂ ﺑﺰﺭﮒ ﺩﺭ ﳘﺎﻥ ﺧﺎﻧﻪ ﳏﻤﻮﺩﺧﺎﻥ ﺣﺎﺿﺮ‬
‫ﺷﺪﻧﺪ ﻭ ﺩﺭ ﻫﺮ ﳎﻠﺲ ﻣﺒﺎﺣﺜﺎﺕ ﺑﺴﻴﺎﺭ ﳕﻮﺩﻧﺪ‪ .‬ﺑﻨﻮﻋﻰ ﮐﻪ ﺣﻀﺮﺍﺕ ﻋﺎﺟﺰ ﻣﻰﺷﺪﻧﺪ‪ .‬ﻭﻟﮑﻦ‬
‫ﭼﻮﻥ ﺑﻄﻼﻥ ﻃﺮﻳﻘﻪ ﺍﻭ ﺭﺍ ﻳﻘﲔ ﺩﺍﺷﺘﻨﺪ ﻋﺎﻗﺒﺖ ﺣﮑﻤﻰ ﻧﻮﺷﺘﻨﺪ ﮐﻪ ﺍﻳﻦ ﺯﻥ ﺿﺎﻟﹼﻪ ﻭ ﻣﻀﻠﹼﻪ ﺍﺳﺖ‬
‫ﻭ ﻗﺘﻠﺶ ﻭﺍﺟﺐ ﻭ ﻻﺯﻡ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﺣﮑﻢ ﺑﺪﺳﺖ ﺩﻭﻟﺖ ﺍﻓﺘﺎﺩ ﺍ ‪‬ﻭ ﹰﻻ ﻣﻀﻤﻮﻥ ﺁﻧﺮﺍ ﺑﺎ ﻣﻘﺪﺍﺭﻯ‬
‫ﺍﮐﺎﺫﻳﺐ ﻭ ﻣﻔﺘﺮﻳﺎﺕ ﺩﺭ ﺑﲔ ﺯﻥ ﻭ ﻣﺮﺩ ﺷﺎﻳﻊ ﳕﻮﺩ ﻭ ﺑﻌﺪ ﺩﺭ ﻗﺘﻠﺶ ﻣﺒﺎﺩﺭﺕ ﮐﺮﺩﻧﺪ‪ .‬ﺑﺎ ﻭﺟﻮﺩ‬
‫ﺁﻥ ﺷﻴﻮﻋﺎﺕ ﺍﺯ ﺗﺮﺱ ﺩﺭ ﺷﺐ ﭘﻨﻬﺎﱏ ﺑﻘﺘﻠﺶ ﺭﺳﺎﻧﺪﻧﺪ‪(١١).‬‬
‫ﻧﻴﮑﻼﻯ ﻓﺮﺍﻧﺴﻮﻯ ﺩﺭ ﻓﺼﻞ ﺩﻭﺍﺯﺩﻫﻢ ﮐﺘﺎﺏ ﺧﻮﺩ ﺳﻴ‪‬ﺪﻋﻠﯽﳏﻤ‪‬ﺪﺑﺎﺏﮐﻪ ﺍﺧﺘﺼﺎﺹ ﺑﻪ ﺷﻬﺎﺩﺕ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺍﺭﺩ ﺩﺭ ﺧﺼﻮﺹ ﺁﺧﺮﻳﻦ ﺍﻳ‪‬ﺎﻡ ﺣﻴﺎﺕ ﺍﻭ ﻭ ﻧﻴﺰ ﻣﺬﺍﮐﺮﺍﺗﺶ ﺑﺎ ﻣﻼﹼﻋﻠﯽ ﮐﲎ ﻭ‬
‫ﻣﻼﹼﳏﻤ‪‬ﺪ ﺍﻧﺪﺭﻣﺎﱏ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﭘﺲ ﺍﺯ ﻣﺴﺠﻮﻧﻴ‪‬ﺖ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ )‪ (١٢‬ﺑﺎ ﻧﻔﻮﺱ‬
‫ﺑﺴﻴﺎﺭﻯ ﻣﻼﻗﺎﺕ ﮐﺮﺩ ﻭ ﺑﻪ ﺁﻧﺎﻥ ﮔﻮﺷﺰﺩ ﳕﻮﺩ ﮐﻪ ﺁﺋﲔ ﺟﺪﻳﺪ ﺑﻪ ﺯﻧﺎﻥ ﺁﺯﺍﺩﻯ ﳐﺼﻮﺹ‬
‫ﲞﺸﻴﺪﻩﺍﺳﺖ‪ .‬ﺑﺪﻳﻦﺳﺒﺐ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺧﺎﻧﻪﻫﺎ ﺩﺭ ﺧﺼﻮﺹ ﻣﻘﺎﻡ ﺯﻥ ﮔﻔﺘﮕﻮ ﻣﻰﮔﺮﺩﻳﺪ ﻭ‬
‫ﻏﺎﻟﺒﹰﺎ ﻣﺮﺩﺍﻥ ﻣﻐﻠﻮﺏ ﻣﻰﺷﺪﻧﺪ )ﺻﻔﺤﻪ ‪ ٤٧٧‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ(‪ .‬ﻧﻴﮑﻼ ﺳﭙﺲ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺍﻟﺒﺘ‪‬ﻪ ﺍﮔﺮ‬
‫ﻣﲑﺯﺍﺁﻗﺎﺧﺎﻥ ﻧﻮﺭﻯ ﺑﺼﺪﺍﺭﺕ ﻧﺮﺳﻴﺪﻩﺑﻮﺩ ﺍﻳﻦ ﻣﺒﺎﺣﺜﺎﺕ ﺑﻄﻮﻝ ﻣﻰﺍﳒﺎﻣﻴﺪ‪ .‬ﺍﻳﻦ ﺻﺪﺭﺍﻋﻈﻢ ﺟﺪﻳﺪ‬
‫ﻼﻋﻠﯽ ﮐﲎ ﺍﻣﺮ ﮐﺮﺩ ﺑﺮﻭﻧﺪ ﻧﺰﺩ ﺍﻭ ﻭ ﺑﻪ ﺁﺯﻣﺎﻳﺶ‬‫ﻼﻣﲑﺯﺍﳏﻤ‪‬ﺪ ﺍﻧﺪﺭﻣﺎﱏ ﻭ ﺣﺎﺟﻰﻣ ﹼ‬ ‫ﺑﻪ ﺣﺎﺟﻰﻣ ﹼ‬
‫ﻋﻘﺎﻳﺪﺵ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ .‬ﻣﺎﺑﲔ ﺍﻳﻦ ﺩﻭ ﳎﺘﻬﺪ ﻭ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻫﻔﺖ ﺟﻠﺴﻪ ﺻﺤﺒﺖ ﻭﺍﻗﻊ ﺷﺪ‪ .‬ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺑﺎ‬
‫ﻬﻧﺎﻳﺖ ﻋﺸﻖ ﻭ ﻋﻼﻗﻪ ﻣﺒﺎﺣﺜﻪ ﻣﻰﮐﺮﺩ ﻭ ﺑﺜﺒﻮﺕ ﻣﻰﺭﺳﺎﻧﺪ ﮐﻪ ﺑﺎﺏ ﺍﻣﺎﻡ ﻣﻮﻋﻮﺩ ﻭ ﻣﻨﺘﻈﺮ ﺍﺳﺖ‪.‬‬
‫ﻣﺪ‪‬ﻋﻴﺎﻧﺶ ﺑﻪ ﺍﻭ ﻣﻰﮔﻔﺘﻨﺪ ﮐﻪ ﲟﻮﺟﺐ ﺍﺧﺒﺎﺭ‪ ،‬ﺍﻣﺎﻡ ﻣﻮﻋﻮﺩ ﺑﺎﻳﺪ ﺍﺯ ﺟﺎﺑﻠﺴﺎ ﻭ ﺟﺎﺑﻠﻘﺎ ﺑﻴﺎﻳﺪ ﻭ ﺍﻭ‬
‫ﺑﺎ ﮐﻤﺎﻝ ﺗﺸﺪ‪‬ﺩ ﺑﻪ ﺁﻬﻧﺎ ﺟﻮﺍﺏ ﻣﻰﺩﺍﺩ ﮐﻪ ﺍﻳﻦ ﺧﱪ ﮐﺬﺏ ﺍﺳﺖ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺟﻌﻞ ﮐﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺍﺑﺪﹰﺍ ﭼﻨﲔ ﺷﻬﺮﻫﺎﺋﻰ ﺩﺭ ﺭﻭﻯ ﺯﻣﲔ ﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﺍﻓﺴﺎﻧﻪﻫﺎ ﺍﺯ ﲨﻠﻪ ﻣﻮﻫﻮﻣﺎﺗﻰ ﺍﺳﺖ ﮐﻪ‬
‫ﺷﺎﻳﺴﺘﻪ ﻣﻐﺰﻫﺎﻯ ﻧﺎﺧﻮﺵ ﺍﺳﺖ‪ .‬ﻣﺬﻫﺐ ﺟﺪﻳﺪ ﺭﺍ ﺗﺸﺮﻳﺢ ﻣﻰﮐﺮﺩ ﻭ ﺣﻘﺎﻳﻖ ﺭﺍ ﺍﺯ ﺁﻥ ﺍﺳﺘﺨﺮﺍﺝ‬
‫ﻣﻰﳕﻮﺩ ﻭﻟﯽ ﳘﻴﺸﻪ ‪‬ﻤﺎﻥ ﻣﺪﺭﮎ ﺟﺎﺑﻠﻘﺎ ﺑﺮ ﻣﻰﺧﻮﺭﺩ‪ .‬ﺑﺎﻻﺧﺮﻩ ﺻﱪ ﻭ ﺣﻮﺻﻠﻪﺍﺵ ﲤﺎﻡ ﺷﺪﻩ‬
‫ﮔﻔﺖ ﺩﻻﺋﻞ ﴰﺎ ﻣﺎﻧﻨﺪ ﺩﻻﺋﻞ ﺑﭽ‪‬ﻪ ﻧﺎﺩﺍﻥ ﻭ ﺍﺑﻠﻬﻰ ﺍﺳﺖ‪ .‬ﺗﺎ ﮐﻰ ﴰﺎ ﭘﺎﻯﺑﻨﺪ ﺍﻳﻦ ﺍﮐﺎﺫﻳﺐ ﻣﻨﺎﰱ‬
‫ﺑﺎ ﻋﻘﻞ ﻫﺴﺘﻴﺪ؟ ﭘﺲ ﮐﻰ ﺍﻓﮑﺎﺭ ﺧﻮﺩ ﺭﺍ ﻣﺘﻮﺟ‪‬ﻪ ﴰﺲ ﺣﻘﻴﻘﺖ ﺧﻮﺍﻫﻴﺪ ﮐﺮﺩ؟ ﺣﺎﺟﻰﻣﻼﹼﻋﻠﯽ ﺍﺯ‬
‫ﺍﻳﻦ ﺗﻮﻫﲔ ﺭﳒﻴﺪﻩ ﺑﻠﻨﺪ ﺷﺪ ﻭ ﺭﻓﻴﻖ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺩﻧﺒﺎﻝ ﮐﺸﻴﺪﻩ ﻭ ﮔﻔﺖ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﳕﻰﺗﻮﺍﻥ ﺑﺎ‬
‫ﺍﻳﻦ ﮐﺎﻓﺮ ﻣﺒﺎﺣﺜﻪ ﮐﺮﺩ‪ .‬ﺭﻓﺘﻨﺪ ﲟﻨﺰﻝ ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﻭ ﺣﮑﻤﻰ ﻧﻮﺷﺘﻨﺪ ﮐﻪ ﺍﺭﺗﺪﺍﺩ ﻭ ﺍﻣﺘﻨﺎﻉ ﺍﺯ‬
‫ﺗﻮﺑﻪﺍﺵ ﳏﻘﹼﻖ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﺑﻨﺎﻡ ﻗﺮﺁﻥ ﳏﮑﻮﻡ ﺑﻘﺘﻞ ﺑﺎﺷﺪ)ﺻﻔﺤﺎﺕ ‪ ٤٧٧ _ ٧٨‬ﺗﺮﲨﻪ‬
‫ﻓﺎﺭﺳﻰ(‪ .‬ﺁﻧﭽﻪ ﻧﻴﮑﻼ ﻣﻰﻧﻮﻳﺴﺪ ﺍﮔﺮﭼﻪ ﺑﺴﻴﺎﺭ ﺳﺎﺩﻩ ﻭ ﺍﺑﺘﺪﺍﺋﻰ ﺍﺳﺖ ﻭﻟﮑﻦ ﮔﻮﻳﺎﻯ ﳏﺘﻮﺍﻯ‬
‫ﺳﺨﻨﺎﻥ ﺩﻭ ﳎﺘﻬﺪ ﻣﺬﮐﻮﺭ ﻭ ﻗﻮ‪‬ﺕ ﺍﺳﺘﺪﻻﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ .‬ﺟﺎﻥ ﮐﻼﻡ ﳘﺎﻧﺴﺖ ﮐﻪ‬
‫ﱃﺍﻣﺮﺍﷲ )ﺩﺭ ‪ God Passes By‬ﺻﻔﺤﻪ ‪ (٧٤‬ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺑﺎ ﮐﻤﺎﻝ‬ ‫ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺍﺷﺘﻴﺎﻕ ﻭ ﰉﺧﻮﻑ ﻭ ﺍﺣﺘﻴﺎﻁ ﺩﺭ ﻫﻔﺖ ﺟﻠﺴﻪ ﺑﺎﺛﺒﺎﺕ ﺩﻋﺎﻭﻯ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺑﻴﺎﻥ ﺧﺼﺎﺋﺺ‬
‫ﺗﻌﺎﻟﻴﻢ ﻭ ﺍﺣﮑﺎﻡ ﻣﺒﺎﺭﮐﻪ ﺁﻥ ﺣﻀﺮﺕ ﭘﺮﺩﺍﺧﺖ‪.‬‬
‫ﺑﺮ ﭘﺎﻳﻪ ﺑﺮﺧﻰ ﺍﺯ ﺭﻭﺍﻳﺎﺕ ﮐﻪ ﺑﻪ ﺍﻗﻮﺍﻝ ﻣﻨﺴﻮﺑﺎﻥ ﻃﺎﻫﺮﻩ ﻣﺴﺘﻨﺪ ﺍﺳﺖ )‪ (١٣‬ﻭ ﻧﮕﺎﺭﻧﺪﻩ ﻧﻴﺰ ﺩﺭ‬
‫ﺟﺮﻳﺎﻥ ﭘﮋﻭﻫﺶ ﺍﺯ ﺧﻮﻳﺸﺎﻥ ﻃﺎﻫﺮﻩ ﺷﻨﻴﺪﻩﺍﺳﺖ ﭘﻴﺶ ﺍﺯ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺷﺎﻩ ﳎ‪‬ﺪﺩﹰﺍ ﺑﺎ ﺍﻭ ﲟﻨﻈﻮﺭ‬
‫ﺗﺸﻮﻳﻘﺶ ﺑﺮ ﺗﱪ‪‬ﻯ ﻣﻼﻗﺎﺕ ﮐﺮﺩﻩ ﻭﻟﮑﻦ ﲦﺮﻯ ﻧﺪﺍﺷﺘﻪﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﻃﺎﻫﺮﻩ ﻋﺎﺷﻖ ﰉﻗﺮﺍﺭ ﺍﻣﺮ ﺑﺪﻳﻊ‬
‫ﻭ ﺍﺻﻞ ﺷﺠﺮﻩ ﺍﳍﻴ‪‬ﻪ ﻭ ﰉﺍﻋﺘﻨﺎﺀ ﺑﻪ ﻧﺼﻴﺤﺖ ﳏﺘﺴﺐ ﻭ ﺷﻴﺦ ﻭ ﺷﺎﻩ ﺑﻮﺩﻩﺍﺳﺖ‪.‬‬
‫ﺧﺎﻝ ﺑﮑﻨﺞ ﻟﺐ ﻳﮑﻰ ﻃﺮ‪‬ﻩ ﻣﺸﮑﻔﺎﻡ ﺩﻭ‬
‫ﻭﺍﻯ ﺑﻪ ﺣﺎﻝ ﻣﺮﻍ ﺩﻝ ﺩﺍﻧﻪ ﻳﮑﻰ ﻭ ﺩﺍﻡ ﺩﻭ‬
‫ﳏﺘﺴﺐﺍﺳﺖ ﻭﺷﻴﺦﻭﻣﻦﺻﺤﺒﺖﻋﺸﻖﺩﺭﻣﻴﺎﻥ‬
‫ﺍﺯ ﭼﻪ ﮐﻨﻢ ﳎﺎﺑﺸﺎﻥ ﭘﺨﺘﻪ ﻳﮑﻰ ﻭ ﺧﺎﻡ ﺩﻭ‬
‫ﺷﺎﻩ ﻧﻴﺰ ﻓﺮﻣﺎﻥ ﻗﺘﻞ ﻃﺎﻫﺮﻩ ﺻﺎﺩﺭ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﮑﺘﻪ ﻣﺴﺘﻨﺪ ﺑﻪ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ ﺍﺳﺖ‪.‬‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺧﻄﺎﺑﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺗﺎ ﺁﻧﮑﻪ ﺷﺎﻩ‬
‫ﺣﮑﻢ ﺑﻘﺘﻞ ﺍﻭ ﳕﻮﺩ‪ (١٤) .‬ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﺻﺪﻭﺭ ﻓﺮﻣﺎﻥ ﻗﺘﻞ ﭘﺲ ﺍﺯ ﻭﺍﻗﻌﻪ ﺭﻣﻰ ﺷﺎﻩ ﺑﻮﺩﻩﺍﺳﺖ‪.‬‬
‫ﺯﻳﺮﺍ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬
‫ﺗﺎ ﺁﻧﮑﻪ ﺣﮑﺎﻳﺖ ﺷﺎﻩ ﻭﺍﻗﻊ ﺷﺪ ﻓﺮﻣﺎﻥ ﺑﻘﺘﻞ ﺍﻭ ﺻﺎﺩﺭ"‪ (١٥) .‬ﺍﻳﻨﮑﻪ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ‬
‫ﻣﺎﺭﺛﺎﺭﻭﺕ ﻧﻮﺷﺘﻪﺍﺳﺖ ﮐﻪ ﻗﺘﻞ ﻃﺎﻫﺮﻩ ﺑﺪﻭﻥ ﺍﻃﹼﻼﻉ ﺷﺎﻩ ﺑﻮﺩﻩﺍﺳﺖ )‪ (١٦‬ﺑﺎﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺑﻴﺎﻧﺎﺕ‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺑﺎﻳﺪ ﺗﻌﺪﻳﻞ ﺷﻮﺩ‪ .‬ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﻧﺎﻣﱪﺩﻩ )ﮐﻪ ﺍﻟﺒﺘ‪‬ﻪ ﻧﻈﺮ ﺍﻭ ﻣﺒﺘﲎ ﺑﺮ ﺍﻗﻮﺍﻝ‬
‫ﻣﻨﺴﻮﺑﺎﻥ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩ( ﺍﺯ ﻋﺒﺎﺭﺕ ﺑﺪﻭﻥ ﺍﻃﹼﻼﻉ ﺷﺎﻩﻋﺪﻡ ﺍﻃﹼﻼﻉ ﺷﺎﻩ ﺍﺯ ﻗﺘﻞ ﻃﺎﻫﺮﻩ ﺑﺪﺍﻥ‬
‫ﺳﺮﻋﺖ ﻭ ﺩﺭ ﻓﺮﺩﺍﻯ ﺭﻭﺯ ﻣﻼﻗﺎﺕ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﺩﺭ ﺭﻭﺯ ﻣﻼﻗﺎﺕ ﺷﺎﻩ ﻭ ﻃﺎﻫﺮﻩ ﻧﺎﻣﱪﺩﻩ‬
‫ﳎﺪ‪‬ﺩﹰﺍ ﺑﻪ ﻃﺎﻫﺮﻩ ﺗﮑﻠﻴﻒ ﳕﻮﺩﻩ ﮐﻪ ﺍﺯ ﺍﻣﺮ ﺑﺪﻳﻊ ﺗﱪ‪‬ﻯ ﳕﺎﻳﺪ ﻭ ﻃﺎﻫﺮﻩ ﺩﺭ ﭘﺎﺳﺦ ﺁﻳﻪ ﻗﺮﺁﻥ ﺷﺮﻳﻒ‬
‫ﺭﺍ ﺯﻳﺎﺭﺕ ﮐﺮﺩﻩ ﮐﻪ ﻣﻰﻓﺮﻣﺎﻳﺪ‪:‬‬
‫ﻟﮑﻢ ﺩﻳﻨﮑﻢ ﻭﻟﯽ ﺩﻳﻦ)ﺳﻮﺭﻩ ﮐﺎﻓﺮﻭﻥ‪ ،‬ﺁﻳﻪ ﺷﺸﻢ(‪ .‬ﺷﺎﻩ ﻣﺪ‪‬ﺗﻰ ﺑﻔﮑﺮ ﻓﺮﻭ ﺭﻓﺘﻪ ﻭ ﺳﮑﻮﺕ ﳕﻮﺩﻩ‬
‫ﻭ ﺳﭙﺲ ﺍﻃﺎﻕ ﺭﺍ ﺗﺮﮎ ﮐﺮﺩﻩﺍﺳﺖ‪(١٧) .‬‬
‫ﺭﻭﺯ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺩﻗﻴﻘﹰﺎ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ‪ .‬ﻳﮑﻰ ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺍﻳﺮﺍﱏ‪ ،‬ﻋﺒﺪﺍﻟﺮ‪‬ﻓﻴﻊ ﺣﻘﻴﻘﺖ‬
‫)ﺭﻓﻴﻊ( ﺿﻤﻦ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﻃﺎﻫﺮﻩ ﺷﻬﺎﺩﺕ ﺍﻭ ﺭﺍ ﺩﺭ ﺭﻭﺯ ﺍﻭ‪‬ﻝ ﺫﻭﺍﻟﻘﻌﺪﻩ ﺳﺎﻝ ‪ ١٢٦٨‬ﻫﺠﺮﻯ‬
‫ﻗﻤﺮﻯ ﻣﻰﺩﺍﻧﺪ‪ (١٨) .‬ﺩﺭ ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔﮐﻪ ﺍﺯﻟﻴﺎﻥ ﲟﻨﺎﺳﺒﺖ ﻳﮑﺼﺪﻣﲔ ﺳﺎﻝ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻣﻨﺘﺸﺮ ﮐﺮﺩﻩﺍﻧﺪ ﺭﻭﺯ ﺷﻬﺎﺩﺕ ﻧﺎﻣﱪﻩ ﺑﻴﺴﺖ ﻭ ﻬﻧﻢ ﺫﻭﺍﻟﻘﻌﺪﻩ ‪ ١٢٦٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬
‫ﺗﺼﺮﻳﺢ ﺷﺪﻩﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺑﺎ ﭼﻬﺎﺭﺩﻫﻢ ﺳﭙﺘﺎﻣﱪ ‪ ١٨٥٢‬ﻣﻴﻼﺩﻯ ﺑﺮﺍﺑﺮ ﺍﺳﺖ‪ .‬ﺑﺎ ﺗﻮﺟ‪‬ﻪ ﺑﻪ‬
‫ﻣﺪﺍﺭﮎ ﻣﻮﺟﻮﺩ ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﻣﺒﻨﺎﺋﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺩﺭ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ‬
‫‪ Tahirih‬ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﺁﮔﺴﺖ ‪ ١٨٥٢‬ﻧﻮﺷﺘﻪﺍﺳﺖ )ﺻﻔﺤﻪ ‪ .(٩٦‬ﭘﺮﻭﻓﺴﻮﺭ‬
‫ﺑﺮﺍﻭﻥ ﻧﻴﺰ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﻣﺎﻩ ﺁﮔﺴﺖ ﻣﻰﺩﺍﻧﺪ‪ (١٩) .‬ﺟﻨﺎﺏ ﳏﻤ‪‬ﺪﻋﻠﯽ ﻣﻠﮏﺧﺴﺮﻭﻯ‬
‫ﻧﻴﺰ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﺗﺎﺭﻳﺦ ﺷﻬﺪﺍﻯ ﺍﻳﺮﺍﻥ ﳘﲔ ﻧﻈﺮ ﺭﺍ ﺍﺑﺮﺍﺯ ﮐﺮﺩﻩﺍﺳﺖ )ﺻﻔﺤﻪ ‪ (٢٠) .(٢١٤‬ﺍﺯ‬
‫ﻣﺪﺍﺭﮎ ﻣﻮﺟﻮﺩ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﮐﻪ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭼﻨﺪ ﺭﻭﺯ ﭘﺲ ﺍﺯ ﺗﲑﺍﻧﺪﺍﺯﻯ ﺑﻪ‬
‫ﱃﺍﻣﺮﺍﷲ ﺩﺭ‬‫ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦ ﺷﺎﻩ ﻭ ﺩﺭ ﳘﺎﻥ ﻣﺎﻩ ﺁﮔﺴﺖ ﻭﺍﻗﻊ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﺍﺯ ﺗﻮﺿﻴﺢ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫‪The Dawn‬‬ ‫ﺯﻳﺮﻧﻮﻳﺲ ﴰﺎﺭﻩ ﻳﮏ ﺻﻔﺤﻪ ‪ ٦٢٨‬ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‬
‫ﻼ ﻣﺴﺘﻔﺎﺩ ﻣﻰﺷﻮﺩ‪ .‬ﺯﻳﺮﺍ ﺭﻭﺯ ﺳﻮﻡ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺭﺍ‬ ‫‪ Breakers‬ﻧﻴﺰ ﺍﻳﻦ ﻧﮑﺘﻪ ﮐﺎﻣ ﹰ‬
‫ﱃﺍﻣﺮﺍﷲ ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺗﻮﻗﻴﻌﺎﺕ‬
‫ﺩﺍﺧﻞ ﺩﺭ ﻣﺎﻩ ﺁﮔﺴﺖ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺍﻣ‪‬ﺎ ﺑﻴﺎﻥ ﺩﻳﮕﺮ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﻣﺒﺎﺭﮐﻪ ﺭﻭﺷﻦﺗﺮ ﺍﺳﺖ ﻭ ﺗﺼﺮﻳﺢ ﻣﻰﳕﺎﻳﺪ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﻧﺪﮐﻰ ﭘﻴﺶ ﺍﺯ ﻣﺴﺠﻮﻧﻴ‪‬ﺖ‬
‫ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﺳﺠﻦ ﻃﻬﺮﺍﻥ ﺑﺸﻬﺎﺩﺕ ﺭﺳﻴﺪﻩﺍﺳﺖ‪ (٢١) .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ‬
‫ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺭﻭﺯ ﺷﺎﻧﺰﺩﻫﻢ ﺁﮔﺴﺖ ﻋﺎﺯﻡ ﺍﺭﺩﻭﻯ ﺷﺎﻫﻰ ﺷﺪﻩ ﻭ ﳔﺴﺖ ﺩﺭ ﺧﺎﻧﻪ ﳘﺸﲑﻩ‬
‫ﻣﺒﺎﺭﮎ ﻧﺴﺎﺀﺧﺎﱎ ﺩﺭ ﺯﺭﮐﻨﺪﻩ ﻭﺭﻭﺩ ﻓﺮﻣﻮﺩﻩ ﻭ ﺍﻧﺪﮐﻰ ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﺑﺎﺯﺩﺍﺷﺖ ﻭ ﺳﻪ ﺭﻭﺯ ﺑﻌﺪ‬
‫)‪ (٢٢‬ﺩﺭ ﻧﻮﺯﺩﻫﻢ ﺁﮔﺴﺖ ﺩﺭ ﺳﺠﻦ ﻃﻬﺮﺍﻥ ﳏﺒﻮﺱ ﮔﺸﺘﻪﺍﻧﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﻣﺪﺍﺭﮎ ﺩﻳﮕﺮ ﮐﻪ‬
‫ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﻣﺎﻩ ﺁﮔﺴﺖ ﺍﺛﺒﺎﺕ ﻣﻰﮐﻨﺪ ﮔﺰﺍﺭﺵﻫﺎﻯ ﺩﻭ ﺳﻔﲑ ﺍﻧﮕﻠﺴﺘﺎﻥ ﻭ‬
‫ﺭﻭﺳ‪‬ﻴّﻪ ﺩﺭ ﻃﻬﺮﺍﻥ ﺍﺳﺖ‪ ،‬ﺷﺎﻫﺰﺍﺩﻩ ﺩﺍﻟﮕﻮﺭﮐﻒ )ﺩﺍﻟﮕﻮﺭﻭﮐﻰ( ﺳﻔﲑ ﺭﻭﺳﻴ‪‬ﻪ ﺩﺭ ﻃﻬﺮﺍﻥ ﺩﺭ ﻧﺎﻣﻪ‬
‫ﻣﻮ‪‬ﺭﺥ ﺑﻴﺴﺖ ﻭ ﺳﻮﻡ ﺁﮔﺴﺖ ‪ ١٨٥٢‬ﺧﻮﺩ ﺑﻪ ﺳﻴﻨﻴﺎﻭﻳﻦ ‪ Seniavin‬ﺧﱪ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻭ ﭼﻨﺪﺗﻦ ﺑﺎﰉ ﺩﻳﮕﺮ ﺭﺍ ﺍﻳﻨﮕﻮﻧﻪ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻣﺪ‪‬ﺎ ﺑﻮﺩ ﮐﻪ ﻳﮏ ﺯﻥ ﺑﺎﰉ ﲢﺖ ﺳﺮﭘﺮﺳﱴ‬
‫ﳏﻤﻮﺩﺧﺎﻥ ﮐﻼﻧﺘﺮ ﺭﺋﻴﺲ ﭘﻠﻴﺲ ﻃﻬﺮﺍﻥ ﺩﺭ ﳘﲔ ﺷﻬﺮ ﺯﻧﺪﺍﱏ ﺑﻮﺩ‪ .‬ﺑﺎ ﺁﻧﮑﻪ ﳏﺒﻮﺱ ﺑﻮﺩ ﻫﺮ ﺭﻭﺯ‬
‫ﺑﺎ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﻣﻼﻗﺎﺕ ﺩﺍﺷﺖ‪ .‬ﺍﻭ ﺭﺍ ﺩﺭ ﺣﻀﻮﺭ ﺁﺟﻮﺩﺍﻥﺑﺎﺷﻰ ﺩﺭ ﺑﺎﻏﻰ ﺧﻔﻪ ﳕﻮﺩﻧﺪ‪.‬‬
‫ﺑﺪﻬﻧﺎﻯ ﭼﻬﺎﺭﺗﻦ ﺩﻳﮕﺮ ﺭﺍ ﻧﻴﺰ ﺑﺪﻭﻧﻴﻤﻪ ﳕﻮﺩﻧﺪ‪ .‬ﻫﻨﮕﺎﻣﻰ ﮐﻪ ﺩﺭ ﮔﻮﺷﺖ ﺑﺪﻥ ﺁﻬﻧﺎ ﴰﻊ ﺭﻭﺷﻦ‬
‫ﮐﺮﺩﻩﺑﻮﺩﻧﺪ ﺩﺭ ﺷﻬﺮ ﻭ ﺧﻴﺎﺑﺎﻬﻧﺎ ﻣﻰﮔﺮﺩﺍﻧﺪﻧﺪ‪...‬ﺁﻬﻧﺎ ﺑﺎ ﺷﮑﻮﻩ ﳐﺼﻮﺹ ﺍﺑﺮﺍﺯ ﺷﺎﺩﻯ ﻣﻰﳕﻮﺩﻧﺪ‬
‫ﺯﻳﺮﺍ ﻳﻘﲔ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺍﻳﻦ ﺑﻼﻳﺎ ﺗﺎﺝ ﺷﻬﺎﺩﺕ ﺑﺮ ﺳﺮﺷﺎﻥ ﻣﻰﻬﻧﺪ‪ (٢٣)" .‬ﺷﻴﻞ ‪ Sheil‬ﺳﻔﲑ‬
‫ﺍﻧﮕﻠﺴﺘﺎﻥ ﺩﺭ ﻃﻬﺮﺍﻥ ﻧﻴﺰﺩﺭ ﻧﺎﻣﻪ ﻣﻮﺭ‪‬ﺥ ﺑﻴﺴﺖﻭ ﺩﻭﻡ ﺁﮔﺴﺖ ‪ ١٨٥٢‬ﺧﻮﺩﺑﻪ ﻣﻞﻣﺰﺑﺮﻯ‬
‫‪ Malmesbury‬ﺑﻪ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﻩ ﳕﻮﺩﻩ ﻭ ﻣﻰﮔﻮﻳﺪ ﺍﻳﻦ ﺑﺎﻧﻮﮐﻪ ﻧﺰﺩﺑﺎﺑﻴﺎﻥﺑﻌﻨﻮﺍﻥ ﻳﮏ‬
‫ﻧﺒﻴ‪‬ﻪ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﺑﻮﺩﻩ ﺑﺪﺳﺘﻮﺭ ﺷﺎﻩﺧﻔﻪ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪(٢٤).‬ﺍﺯﻣﺪﺍﺭﮎ ﻳﺎﺩﺷﺪﻩ ﺭﻭﺷﻦ‬
‫ﻣﻰﺷﻮﺩﮐﻪﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻳﻘﻴﻨﹰﺎﺩﺭﻓﺎﺻﻠﻪ ﺭﻭﺯﻫﺎﻯ ﭘﺎﻧﺰﺩﻫﻢﺗﺎﺑﻴﺴﺖ ﻭ ﺩﻭﻡ ﺁﮔﺴﺖ‬
‫‪ ١٨٥٢‬ﻣﻴﻼﺩﻯ ﻭ ﺑﺎﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺍﻧﺪﮐﻰ ﭘﻴﺶ ﺍﺯ ﺭﻭﺯ ﻧﻮﺯﺩﻫﻢ ﳘﺎﻥ ﻣﺎﻩ ﻭﺍﻗﻊ ﺷﺪﻩﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺗﺎﮐﻨﻮﻥ ﺗﺼﻮﻳﺮ ﻭﺍﻗﻌﻰ ﺑﺪﺳﺖ ﻧﻴﺎﻣﺪﻩﺍﺳﺖ‪ .‬ﺗﺼﻮﻳﺮﻯ ﮐﻪ ﺧﺎﱎ ﺟﲔﻫﻨﺮﻳﺖﭘﺎﻝ‬
‫ﺭﺍﺷﻞ ﺩﻳﻮﻻﻓﻮﻯ ‪)Jane Henriet Paule Rachel Dieulafo‬ﮐﻪ ﺩﺭﻓﺎﺻﻠﻪﺳﺎﳍﺎﻯ‬
‫‪ ١٨٨٠_٨٧‬ﺩﺭﺍﻳﺮﺍﻥ ﻭ ﻋﺮﺍﻕ ﺑﻪ ﺳﲑ ﻭ ﺳﻔﺮ ﭘﺮﺩﺍﺧﺘﻪ( ﺍﺯ ﻃﺎﻫﺮﻩ ‪‬ﻴ‪‬ﻪ ﻭ ﺍﺭﺍﺋﻪ ﳕﻮﺩﻩ ﻭ ﺩﺭ‬
‫ﺑﺮﺧﻰ ﺍﺯ ﻧﺸﺮﻳ‪‬ﺎﺕ ‪‬ﺎﺋﻰ ﻭ ﻏﲑ‪‬ﺎﺋﻰ ﺁﻣﺪﻩﺍﺳﺖ ﺗﺼﻮﻳﺮﺣﻘﻴﻘﻰﺍﻭﻧﻴﺴﺖ‪ .‬ﺗﺼﺎﻭﻳﺮ ﺩﻳﮕﺮ ﻧﻴﺰ ﳘﻪ‬
‫ﺧﻴﺎﻟﯽ ﻭ ﻏﲑﻭﺍﻗﻌﻰ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻣﲑﺯﺍﳏﻤﻮﺩ ﺯﺭﻗﺎﱏ ﺩﺭ ﳎﻠﹼﺪ ﳔﺴﺖ ﮐﺘﺎﺏ ﺑﺪﺍﻳﻊﺍﻵﺛﺎﺭ‬
‫)ﺳﻔﺮﻧﺎﻣﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ( ﻣﻰﻧﻮﻳﺴﺪ ﻫﻨﮕﺎﻣﻰ ﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ‬
‫ﻧﻴﻮﳘﭙﺸﺎﻳﺮ)ﺩﻭﺑﻠﲔ( ﺁﻣﺮﻳﮑﺎ ﺗﺸﺮﻳﻒ ﺩﺍﺷﺘﻨﺪ ﻋﮑﺴﻰ ﮐﻪ ﻳﮑﻰ ﺍﺯ ﺁﳌﺎﱏﻫﺎ ﺑﺎﺳﻢ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻃﺒﻊ ﳕﻮﺩﻩ ﺑﻮﺩ ﲝﻀﻮﺭ ﻣﺒﺎﺭﮎ ﺗﻘﺪﱘ ﺷﺪ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﺍﺑﺪﹰﺍ ﺍﺻﻞ ﻧﺪﺍﺭﺩ‪).‬ﺻﻔﺤﻪ ‪(١٦٨‬‬
‫ﻭﻗﺎﻳﻊﻧﮕﺎﺭﺍﻥ ﺩﺭ ﺑﺎﺏ ﳏ ﹼﻞ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺑﺎﺧﺘﻼﻑ ﻧﻈﺮ ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺟﻨﺎﺏ ﲰﻨﺪﺭ ﺩﺭ ﺗﺎﺭﻳﺦ‬
‫ﺧﻮﻳﺶ ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫ﺷﻨﻴﺪﻩ ﺷﺪ ﮐﻪ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺩﺭ ﺑﺎﻻﺧﺎﻧﻪﺍﻯ ﻣﻨﺰﻝ ﺑﻪ ﺍﻳﺸﺎﻥ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ‪...‬ﻭ ﺩﺭ ﺁﻥ ﳏ ﹼﻞ‬
‫ﺗﺸﺮﻳﻒ ﺩﺍﺷﺘﻨﺪ ﺗﺎ ﺯﻣﺎﱏ ﮐﻪ ﺟﻬ‪‬ﺎﻝ ﺑﻪ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦﺷﺎﻩ ﺗﲑ ﺍﻧﺪﺍﺧﺘﻨﺪ‪ .‬ﺩﺭ ﺁﻥ ﻭﻗﺖ ﰉﮔﻨﺎﻩ ﺁﻥ‬
‫ﻭﺟﻮﺩ ﻣﺒﺎﺭﮎ ﺭﺍ ﺑﻪ ﻣﲑﻏﻀﺐﻫﺎ ﺗﺴﻠﻴﻢ ﳕﻮﺩﻧﺪ ﻭ ﺩﺭ ﺑﺎﻍ ﺍﻳﻠﺨﺎﱏ ﻳﺎ ﻻﻟﻪ ﺯﺍﺭ ﺧﻮﺍﺳﺘﻨﺪ ﭼﺎﺩﺭ‬
‫ﺭﺍ ﺍﺯ ﺳﺮ ﺍﻳﺸﺎﻥ ﺑﺮﺩﺍﺭﻧﺪ ﻭ ﺧﻔﻪ ﳕﺎﻳﻨﺪ ﺭﺍﺿﻰ ﻧﺸﺪﻩﺑﻮﺩﻧﺪ ﻭ ﳘﺎﻥ ﺍﺯ ﺭﻭﻯ ﭼﺎﺩﺭ ﺧﻔﻪ ﳕﻮﺩﻩ ﺑﻪ‬
‫ﭼﺎﻩ ﺍﻧﺪﺍﺧﺘﻨﺪ‪).‬ﺻﻔﺤﻪ ‪ (٣٦٨‬ﺗﺮﺩﻳﺪ ﲰﻨﺪﺭ ﺩﺭ ﺑﺎﻍ ﺍﻳﻠﺨﺎﱏ ﻳﺎ ﻻﻟﻪﺯﺍﺭ ﻗﺎﺑﻞ ﺗﻮﺟ‪‬ﻪ ﺍﺳﺖ‪.‬‬
‫ﭘﺮﻭﻓﺴﻮﺭ ﺑﺮﺍﻭﻥ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺑﺮﺧﻰ ﳏ ﹼﻞ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺎﻍ ﻻﻟﻪﺯﺍﺭ ﻭ ﮔﺮﻭﻫﻰ ﺑﺎﻍ ﮐﺎﺥ‬
‫ﻧﮕﺎﺭﺳﺘﺎﻥ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ (٢٥) .‬ﺟﻨﺎﺏ ﻣﲑﺯﺍﺣﺴﲔ ﳘﺪﺍﱏ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺯ ﺧﺎﻧﻪ ﳏﻤﻮﺩﺧﺎﻥ ﮐﻼﻧﺘﺮ ﺑﻪ ﺑﺎﻍ ﻧﮕﺎﺭﺳﺘﺎﻥ ﺑﺮﺩﻧﺪ ﻭ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺟﺴﺪ ﺍﻭ ﺭﺍ‬
‫ﺩﺭ ﭼﺎﻫﻰ ﺩﺭ ﺁﻥ ﺑﺎﻍ ﺍﻓﮑﻨﺪﻧﺪ‪ (٢٦) .‬ﮔﻮﺑﻴﻨﻮﻯ ﻓﺮﺍﻧﺴﻮﻯ ﳏ ﹼﻞ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺭﮎ‬
‫ﻃﻬﺮﺍﻥ ﻧﻮﺷﺘﻪﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﮔﻮﺑﻴﻨﻮ ﺩﺭ ﺧﺼﻮﺹ ﳓﻮﻩ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﻣﻰﻧﻮﻳﺴﺪ ﺩﺭ ﺍﺻﻮﻝ ﺑﺎ‬
‫ﺩﻳﮕﺮ ﻣﺘﻮﻥ ﺗﺎﺭﳜﻰ ﻣﻮﺍﻓﻘﺖ ﻧﺪﺍﺭﺩ‪ .‬ﻭﻟﮑﻦ ﺣﺎﻭﻯ ﭼﻨﺪ ﻧﮑﺘﻪ ﻣﻬ ‪‬ﻢ ﺍﺳﺖ‪ .‬ﻭﻯ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﻣﺬﺍﻫﺐ ﻭ ﻓﻠﺴﻔﻪ ﺩﺭ ﺁﺳﻴﺎﻯ ﻭﺳﻄﻰﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﭼﻨﲔ ﻣﻰﻧﻮﻳﺴﺪ‪:‬ﺮﺣﺎﻝ ﳘﺎﻧﻄﻮﺭﻯ ﮐﻪ‬
‫ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﭘﻴﺸﮕﻮﺋﻰ ﮐﺮﺩﻩﺑﻮﺩ ﻓﺮﺩﺍﻯ ﳘﺎﻥ ﺭﻭﺯ ﺍﻭ ﺭﺍ ﺑﻪ ﻧﻴﺎﻭﺭﺍﻥ ﺑﺮﺩﻧﺪ ﻭ ﺩﺭ ﺣﻀﻮﺭ‬
‫ﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﻭ ﺍﻋﻴﺎﻥ ﻭ ﮐﺎﺭﻣﻨﺪﺍﻥ ﻋﺎﻟﯽ ﺭﺗﺒﻪ ﺩﻭﻟﱴ ﻭ ﳏﺒﻮﺳﲔ ﻭ ﻣﺮﺩﻡ ﻣﺘﻔﺮ‪‬ﻗﻪ ﺑﺎ ﮐﻤﺎﻝ ﻣﻼﳝﺖ‬
‫ﻭ ﺑﺪﻭﻥ ﺁﺯﺍﺭ ﺍﺯ ﺍﻭ ﺧﻮﺍﺳﺘﺎﺭ ﺷﺪﻧﺪ ﮐﻪ ﻓﻘﻂ ﺑﮕﻮﻳﺪ ﻣﻦ ﺑﺎﰉ ﻧﻴﺴﺘﻢ‪ .‬ﺍﻣ‪‬ﺎ ﺍﻭ ﺑﻄﻮﺭﻯ ﮐﻪ ﺍﺯ ﭘﻴﺶ‬
‫ﺧﱪ ﺩﺍﺩﻩﺑﻮﺩ ﲜﺎﻯ ﺍﻧﮑﺎﺭ ﺑﺎﻋﺘﺮﺍﻑ ﭘﺮﺩﺍﺧﺖ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺩﳋﻮﺍﻩ ﺍﻭ ﺑﻮﺩ ﺑﺰﺑﺎﻥ ﺁﻭﺭﺩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‬
‫ﺍﻭ ﺭﺍ ﺑﻪ ﺍﺭﮎ ﻃﻬﺮﺍﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﺭﻭﺑﻨﺪﻯ ﮐﻪ ﻣﺪ‪‬ﺗﻰ ﺑﻮﺩ ﺍﺯ ﺑﮑﺎﺭﺑﺮﺩﻥ ﺁﻥ ﺩﺳﺖ ﮐﺸﻴﺪﻩﺑﻮﺩ‬
‫ﺑﺼﻮﺭﺗﺶ ﺁﻭﳜﺘﻨﺪ ﻭ ﭼﻮﻥ ﻭﺍﺭﺩ ﺍﺭﮎ ﺩﻭﻟﱴ ﺷﺪﻧﺪ ﺍﻭ ﺭﺍ ﺩﺭ ﺭﻭﻯ ﺧﺮﻣﲎ ﺍﺯ ﺣﺼﲑ ﮐﻪ ﺩﺭ‬
‫ﺧﺎﻧﻪﻫﺎ ﺩﺭ ﺯﻳﺮ ﻗﺎﻟﯽ ﻣﻰﺍﻧﺪﺍﺯﻧﺪ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻭ ﻗﺒﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺁﻥ ﺧﺮﻣﻦ ﺭﺍ ﺁﺗﺶ ﺯﻧﻨﺪ ﻣﲑﻏﻀﺒﺎﻥ‬
‫ﭘﺎﺭﭼﻪ ﮐﻬﻨﻪﺍﻯ ﺑﻪ ﮔﻠﻮﻯ ﺍﻭ ﻓﺮﻭ ﺑﺮﺩﻩ ﺧﻔﻪﺍﺵ ﮐﺮﺩﻧﺪ ﻭ ﺟﺴﺪ ﺍﻭ ﺭﺍ ﻃﻌﻤﻪ ﺁﺗﺶ ﳕﻮﺩﻧﺪ ﻭ‬
‫ﺧﺎﮐﺴﺘﺮﻫﺎﻯ ﺁﻥ ﺭﺍ ﺑﺒﺎﺩ ﺩﺍﺩﻧﺪ )ﺻﻔﺤﻪ ‪ ٢٥٢‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ(‪ .‬ﺍﺯ ﻧﻮﺷﺘﻪ ﮔﻮﺑﻴﻨﻮ ﺭﻭﺷﻦ‬
‫ﻣﻰﺷﻮﺩ ﮐﻪ ﻃﺎﻫﺮﻩ ﺭﺍ ﭘﻴﺶ ﺍﺯ ﺷﻬﺎﺩﺕ ﺑﻪ ﻧﻴﺎﻭﺭﺍﻥ ﺑﺮﺩﻩ ﻭ ﺍﺳﺘﻨﻄﺎﻕ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﮔﺮﭼﻪ ﮔﻮﺑﻴﻨﻮ‬
‫ﲝﻀﻮﺭ ﺷﺎﻩ ﺩﺭ ﺍﻳﻦ ﺑﺎﺯﺟﻮﺋﻰ ﺍﺷﺎﺭﻩ ﳕﻰﮐﻨﺪ ﻭﻟﮑﻦ ﺣﻀﻮﺭﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﺭﺍ ﺗﺼﺮﻳﺢ ﻣﻰﳕﺎﻳﺪ‪.‬‬
‫ﻧﮑﺘﻪ ﺩﻭﻡ ﺷﻬﺎﻣﺖ ﰉﻧﻈﲑ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻋﺘﺮﺍﻑ ﲝﻘﹼﺎﻧﻴ‪‬ﺖ ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﺳﺖ‪ .‬ﻧﮑﺘﻪ ﺳﻮﻡ ﳓﻮﻩ‬
‫ﺧﻔﻪﮐﺮﺩﻥ ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﻣﻰﻧﻮﻳﺴﺪ ﺩﺳﺘﻤﺎﻝ ﺭﺍ ﺩﺭ ﮔﻠﻮﻯ ﻃﺎﻫﺮﻩ ﻓﺮﻭﺑﺮﺩﻧﺪ‪ .‬ﺣﺎﻝ ﺁﻧﮑﻪ‬
‫ﻏﺎﻟﺐ ﺗﺎﺭﻳﺦ ﻧﮕﺎﺭﺍﻥ ﺣﺘ‪‬ﻰ ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ )‪ (٢٧‬ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﺩﺳﺘﻤﺎﻝ ﺭﺍ ﺩﻭﺭ ﮔﺮﺩﻥ‬
‫ﻃﺎﻫﺮﻩ ﺑﺴﺘﻪ ﺍﻭ ﺭﺍ ﺧﻔﻪ ﳕﻮﺩﻧﺪ‪ (٢٨) .‬ﺁﻧﭽﻪ ﻣﺴﻠﹼﻢ ﺍﺳﺖ ﻏﻼﻡﺳﻴﺎﻩ ﻣﺴﺖ ﻋﺰﻳﺰﺧﺎﻥ ﺳﺮﺩﺍﺭ‬
‫ﺩﺳﺘﻤﺎﻝ ﺭﺍ ﺩﺭ ﺩﻫﺎﻥ ﻃﺎﻫﺮﻩ ﻓﺮﻭ ﺑﺮﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﺧﻔﻪ ﳕﻮﺩﻩﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ)ﺻﻔﺤﻪ ‪ (٣١٠‬ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺁﻥ ﺳﻴﺎﻩﺭﻭ ﺳﻴﺎﻩﺩﻝ‪ ،‬ﺳﻴﺎﻩﺧﻮ‬
‫ﺩﺳﺘﻤﺎﻟﯽ ﺩﺭ ﻓﻢ ﻣﺒﺎﺭﮐﺶ ﻓﺮﻭ ﺑﺮﺩ ﻭ ﳐﻨﻮﻕ ﳕﻮﺩ‪.‬‬
‫ﺍﻗﻮﺍﻝ ﺩﻳﮕﺮ ﻧﻴﺰ ﺩﺭ ﺑﺎﺏ ﳓﻮﻩ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﻣﻮﺟﻮﺩ ﺍﺳﺖ )‪ (٢٩‬ﮐﻪ ﺑﺎﻳﺪ ﺑﺎ ﻧﺼﻮﺹ ﻣﺒﺎﺭﮐﻪ‬
‫ﺗﻄﺒﻴﻖ ﺷﻮﺩ‪ .‬ﺑﺎﺭﻯ ﺩﺭ ﺧﺼﻮﺹ ﳏ ﹼﻞ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﳕﻰﺗﻮﺍﻥ ﺗﺮﺩﻳﺪ ﮐﺮﺩ ﺯﻳﺮﺍ ﺣﻀﺮﺕ‬
‫ﱃﺍﻣﺮﺍﷲ ﺑﺘﺼﺮﻳﺢ ﺁﻥ ﺭﺍ ﺑﺎﻍ ﺍﻳﻠﺨﺎﱏ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ (٣٠) .‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ﻭﹼ‬
‫ﮐﺸﻒﺍﻟﻐﻄﺎﺀ )ﺻﻔﺤﻪ ‪ (١١٠‬ﻣﺪﻓﻦ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺎﻍ ﺍﻳﻠﺨﺎﱏ ﻭﺍﻗﻊ ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﻋﻼﺀﺍﻟﹼﺪﻭﻟﻪ‬
‫ﻣﻰﺩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺧﻴﺎﺑﺎﻥ ﺑﻌﺪﹰﺍ ﺑﻪ ﻓﺮﺩﻭﺳﻰ ﺗﺴﻤﻴﻪ ﺷﺪﻩﺍﺳﺖ‪ .‬ﺑﺎﻍ ﺍﻳﻠﺨﺎﱏ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﺧﺎﺭﺝ‬
‫ﺩﺭﻭﺍﺯﻩ ﺷﻬﺮ ﻃﻬﺮﺍﻥ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻪﺍﺳﺖ‪ (٣١) .‬ﮔﻮﻳﺎ ﺍﻳﻦ ﺑﺎﻍ ﺑﻌﺪﹰﺍ ﺍﺯ ﺍﻣﻼﮎ ﺳﺮﺩﺍﺭ ﺍﺳﻌﺪ‬
‫ﲞﺘﻴﺎﺭﻯ ﺷﺪﻩﺍﺳﺖ‪ (٣٢) .‬ﻧﻴﮑﻼﻯ ﻓﺮﺍﻧﺴﻮﻯ ﺩﺭ ﺧﺼﻮﺹ ﳏ ﹼﻞ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺩﺭ‬
‫ﻣﻘﺎﺑﻞ ﺳﻔﺎﺭﺕ ﺍﻧﮕﻠﻴﺲ ﻭ ﺳﻔﺎﺭﺕ ﺗﺮﮐﻴ‪‬ﻪ ﻣﻴﺪﺍﻥ ﻭﺳﻴﻌﻰ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﺳﺎﻝ ‪ ١٨٩٣‬ﻧﺎﭘﺪﻳﺪ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﺩﺭ ﻭﺳﻂ ﺍﻳﻦ ﻣﻴﺪﺍﻥ ﺩﺭ ﺍﻣﺘﺪﺍﺩ ﺧﻴﺎﺑﺎﻥ ﭘﻨﺞ ﻳﺎ ﺷﺶ ﺩﺭﺧﺖ ﺑﺎ ﻓﺎﺻﻠﻪ ﻭﺟﻮﺩ ﺩﺍﺷﺖ‬
‫ﮐﻪ ﳏ ﹼﻞ ﻗﺘﻞ ﺍﻳﻦ ﺯﻥ ﺩﻻﻭﺭ ﺑﺎﰉ ﺭﺍ ﻧﺸﺎﻥ ﻣﻰﺩﺍﺩ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻣﻮﻗﻊ ﺑﺎﻍ ﺍﻳﻠﺨﺎﱏ ﺗﺎ ﺁﳒﺎ‬
‫ﺍﻣﺘﺪﺍﺩ ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﻣﺮﺍﺟﻌﺖ ﻣﻦ ﺩﺭ ﺳﺎﻝ ‪ ١٨٩٨‬ﻣﻴﺪﺍﻥ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﺍﻃﺮﺍﻑ ﺁﻥ ﺑﻨﺎﻫﺎﻯ‬
‫ﺟﺪﻳﺪ ﺳﺎﺧﺘﻪ ﺷﺪﻩﺑﻮﺩ ﻭ ﻣﻦ ﳕﻰﺩﺍﱎ ﮐﻪ ﺁﻳﺎ ﺧﺮﻳﺪﺍﺭ ﺗﺎﺯﻩ ﺍﻳﻦ ﺯﻣﲔ ﺩﺭﺧﺘﺎﱏ ﺭﺍ ﮐﻪ ﺍﻟﺒﺘ‪‬ﻪ ﻳﮏ‬
‫ﺩﺳﺖ ﻣﻘﺪ‪‬ﺳﻰ ﮐﺎﺷﺘﻪﺑﻮﺩ ﳏﺘﺮﻡ ﴰﺮﺩ ﻳﺎ ﻧﻪ‪ (٣٣).‬ﺟﻨﺎﺏ ﳏﻤ‪‬ﺪﻋﻠﯽ ﻣﻠﮏﺧﺴﺮﻭﻯ‪ ،‬ﺟﻨﺎﺏ‬
‫ﺁﻗﺎﻳﺪﺍﷲ ﺁﻝ ﻧﺪ‪‬ﺍﻑ )ﻋﻤﻮﻯ ﻭﺍﻟﺪﻩ ﻧﮕﺎﺭﻧﺪﻩ( ﻭ ﻧﻴﺰ ﺍﺳﺘﺎﺩ ﻓﻘﻴﺪ ﺍﻳﻦ ﻋﺒﺪ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‬
‫)ﺑﻨﻘﻞ ﺍﺯ ﻗﺪﻣﺎﻯ ﺍﺣﺒﺎﺏ( ﺳﺎﺧﺘﻤﺎﻥ ﺑﺎﻧﮏ ﻣﻠﹼﻰ ﺷﻌﺒﻪ ﻣﺮﮐﺰ ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﻓﺮﺩﻭﺳﻰ ﺭﺍ ﳏ ﹼﻞ ﺑﺎﻍ‬
‫ﺍﻳﻠﺨﺎﱏ ﻭ ﻣﮑﺎﻥ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺗﺼﺮﻳﺢ ﻣﻰﳕﻮﺩﻧﺪ‪ .‬ﳏﻤ‪‬ﺪﺣﺴﲔ ﺭﺟﱮ ﺩﺭ ﭘﮋﻭﻫﺶ‬
‫ﺧﻮﻳﺶ ﲢﺖ ﻋﻨﻮﺍﻥ ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ ﻭ ﭘﺎﺭﺳﻰﮔﻮﻯ ﻭ ﺩﺭ ﻃ ‪‬ﻰ ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫)ﺻﻔﺤﻪ ‪ (١٩٠‬ﳏ ﹼﻞ ﺷﻬﺎﺩﺕ ﺍﻭ ﺭﺍ"ﺑﺎﻍ ﺍﻳﻠﺨﺎﱏ" )ﳏ ﹼﻞ ﻓﻌﻠﯽ ﺑﺎﻧﮏ ﻣﻠﹼﻰ ﺍﻳﺮﺍﻥ ﺩﺭ ﺧﻴﺎﺑﺎﻥ‬
‫ﻓﺮﺩﻭﺳﻰ(ﺗﺼﺮﻳﺢ ﻣﻰﳕﺎﻳﺪ‪ .‬ﺍﻳﻨﮑﻪ ﺑﺮﺧﻰ ﻧﻮﺷﺘﻪﺍﻧﺪ ﺑﻘﺎﻳﺎﻯ ﺟﺴﺪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﻫﻨﮕﺎﻡ‬
‫ﺗﺴﻄﻴﺢ ﺑﺎﻍ ﺍﻳﻠﺨﺎﱏ ﺑﻪ ﻣﮑﺎﻥ ﺩﻳﮕﺮﻯ ﺍﻧﺘﻘﺎﻝ ﺩﺍﺩﻩﺍﻧﺪ ﺻﺤ‪‬ﺖ ﻧﺪﺍﺭﺩ‪ .‬ﻧﮕﺎﺭﻧﺪﻩ ﺑﺎﺭﻫﺎ ﺍﺯ ﺗﲎ ﭼﻨﺪ‬
‫ﺍﺯ ﺍﺣﺒ‪‬ﺎﻯ ﻗﺪﱘ )ﺧﺼﻮﺻﹰﺎ ﮐﺎﺭﻣﻨﺪﺍﻥ ﺑﺎﻧﮏ ﻣﻠﹼﻰ( ﺷﻨﻴﺪﻩﺍﺳﺖ ﮐﻪ ﻣﺪﻓﻦ ﻃﺎﻫﺮﻩ ﻧﺰﺩﻳﮏ ﺑﻪ ﳏﻠﹼﻰ‬
‫ﺍﺳﺖ ﮐﻪ ﺍﻳﻨﮏ ﭼﺎﭘﺨﺎﻧﻪ ﺑﺎﻧﮏ ﻣﻠﹼﻰ ﻣﺮﮐﺰ ﺩﺭ ﺁﻥ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﺮﺣﺎﻝ ﺍﺯ ﻗﺮﺍﺋﻦ ﺑﺮ ﻣﻰﺁﻳﺪ ﮐﻪ‬
‫ﻣﺪﻓﻦ ﻃﺎﻫﺮﻩ ﺩﺭ ﭼﺎﻩ ﭘﺸﺖ ﺩﻳﻮﺍﺭ ﳜﭽﺎﻝ ﺑﻮﺩﻩﺍﺳﺖ )‪ (٣٤‬ﻭ ﻳﻘﻴﻨﹰﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻣﮑﺸﻮﻑ ﺧﻮﺍﻫﺪ‬
‫ﮔﺸﺖ‪ .‬ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﺑﺎﻋﺰﺍﺯ ﺟﻨﺎﺏ ﺣﺎﺝﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺩﺑ‪‬ﺎﻍ )ﻧﺎﻇﺮﻳﺎﻥ(‬
‫ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻣﺮﻗﺪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﭼﺎﻩ ﺑﺎﻏﻰ ﺍﺳﺖ‪ .‬ﺁﻥ ﻧﻴﺰ ﺍﻧﺸﺎﺀﺍﷲ ﻇﺎﻫﺮ ﻭ ﺁﺷﮑﺎﺭ ﺧﻮﺍﻫﺪ‬
‫ﺷﺪ‪.(٣٥).‬‬
‫ﻧﻴﮑﻼﻯ ﻓﺮﺍﻧﺴﻮﻯ ﺩﺭ ﮐﺘﺎﺏ ﺳﻴ‪‬ﺪ ﻋﻠﯽﳏﻤ‪‬ﺪ ﻣﻌﺮﻭﻑ ﺑﻪ ﺑﺎﺏﺑﻨﻘﻞ ﺍﺯ ﻳﮑﻰ ﺍﺯ ﺯﻧﺎﻥ ﺧﺪﻣﺘﮕﺰﺍﺭ‬
‫ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺩﺭ ﺧﺼﻮﺹ ﺁﺧﺮﻳﻦ ﺭﻭﺯ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﻣﻰﻧﻮﻳﺴﺪ‪ ... :‬ﺑﺎﻻﺧﺮﻩ ﺷﱮ ﺑﺮ‬
‫ﺣﺴﺐ ﻣﻌﻤﻮﻝ ﺍﺯ ﺍﻃﺎﻕ ﺑﲑﻭﻥ ﺁﻣﺪ‪ .‬ﻣﻦ ﺑﻴﺪﺍﺭ ﺑﻮﺩﻡ‪ .‬ﺭﻓﺖ ﺩﺭ ﺣﻴﺎﻁ ﻭ ﲤﺎﻡ ﺑﺪﻥ ﺧﻮﺩ ﺭﺍ‬
‫ﺷﺴﺖ ﻭ ﺑﺮﮔﺸﺖ ﺑﻪ ﺍﻃﺎﻕ ﻭ ﺍﺯ ﺳﺮﺗﺎ ﭘﺎ ﻟﺒﺎﺱ ﺳﻔﻴﺪ ﭘﻮﺷﻴﺪ ﻭ ﺩﺭ ﺣﺎﻝ ﺯﻣﺰﻣﻪ ﻋﻄﺮ ﲞﻮﺩ‬
‫ﻣﻰﺯﺩ‪ .‬ﻫﺮﮔﺰ ﻣﻦ ﺍﻭ ﺭﺍ ﺍﻳﻨﻄﻮﺭ ﺷﺎﺩ ﻭ ﺑﺸ‪‬ﺎﺵ ﻧﺪﻳﺪﻩﺑﻮﺩﻡ‪ .‬ﺍﺯ ﲤﺎﻡ ﺯﻧﺎﱏ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺧﺎﻧﻪ ﺑﻮﺩﻧﺪ‬
‫ﺩﻳﺪﻥ ﮐﺮﺩ ﻭ ﻣﻌﺬﺭﺕ ﺧﻮﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﺯﲪﱴ ﺑﻪ ﺁﻬﻧﺎ ﺩﺍﺩﻩ ﻳﺎ ﺧﻄﺎﺋﻰ ﺍﺯ ﺍﻭ ﺳﺮﺯﺩﻩ ﺍﻭ ﺭﺍ‬
‫ﺑﺒﺨﺸﻨﺪ ﻭ ﺩﺭﺳﺖ ﻣﺎﻧﻨﺪ ﮐﺴﻰ ﮐﻪ ﻣﻰﺧﻮﺍﻫﺪ ﻣﺴﺎﻓﺮﺕ ﮐﻨﺪ ﺭﻓﺘﺎﺭ ﻣﻰﮐﺮﺩ‪ .‬ﳘﻪ ﺍﺯ ﻃﺮﺯ ﺭﻓﺘﺎﺭ‬
‫ﺍﻣﺮﻭﺯﻩ ﺍﻭ ﻣﺘﻌﺠ‪‬ﺐ ﺷﺪﻩ ﻭ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﻣﻰﭘﺮﺳﻴﺪﱘ ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﻳﻌﲎ ﭼﻪ ﻭ ﻣﻘﺼﻮﺩﺵ ﭼﻴﺴﺖ؟‬
‫ﭼﻮﻥ ﺷﺐ ﺷﺪ ﭼﺎﺩﺭﻯ ﭘﻮﺷﻴﺪ ﻭ ﮐﻤﺮ ﺁﻧﺮﺍ ﺑﺴﺖ ﻭ ﭼﺎﺭﻗﺪﻯ ﻣﺎﻧﻨﺪ ﮐﻤﺮﺑﻨﺪ ﺑﻪ ﮐﻤﺮ ﺑﺴﺖ ﻭ‬
‫ﺑﻌﺪ ﭼﺎﻗﭽﻮﺭ ﭘﻮﺷﻴﺪ ﻭ ﺩﺭ ﺣﲔ ﺍﺷﺘﻐﺎﻝ ﺑﺎﻳﻦ ﮐﺎﺭﻫﺎ ﺑﻘﺪﺭﻯ ﺧﻨﺪﺍﻥ ﺑﻮﺩ ﮐﻪ ﻣﺎ ﰉﺍﺧﺘﻴﺎﺭ ﺑﮕﺮﻳﻪ‬
‫ﺍﻓﺘﺎﺩﱘ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﻣﺎ ﳘﻪ ﺑﻮﺍﺳﻄﻪ ﻣﻬﺮﺑﺎﱏﻫﺎ ﻭ ﳏﺒ‪‬ﺖﻫﺎﺋﻰ ﮐﻪ ﮐﺮﺩﻩﺑﻮﺩ ﺍﻭ ﺭﺍ ﺩﻭﺳﺖ ﻣﻰﺩﺍﺷﺘﻴﻢ‬
‫ﻭﻟﯽ ﺍﻭ ﺑﺎ ﺧﻨﺪﻩ ﲟﺎ ﮔﻔﺖ‪ :‬ﺍﻣﺸﺐ ﻣﻦ ﻳﮏ ﺳﻔﺮ ﺑﺰﺭﮒ ﻭ ﺑﺴﻴﺎﺭ ﻃﻮﻻﱏ ﺧﻮﺍﻫﻢ ﮐﺮﺩ‪ .‬ﺩﺭ‬
‫ﳘﲔ ﻣﻮﻗﻊ ﺩﺭ ﺧﺎﻧﻪ ﺭﺍ ﺯﺩﻧﺪ‪ .‬ﮔﻔﺖ ﺑﺮﻭﻳﺪ ﺑﺎﺯ ﮐﻨﻴﺪ ﻣﺮﺍ ﻣﻰﺧﻮﺍﻫﻨﺪ‪ .‬ﺩﺭ ﺑﺎﺯ ﺷﺪ ﻭ ﮐﻼﻧﺘﺮ‬
‫ﺁﻣﺪ ﻭ ﺭﻓﺘﻪ ﺑﻪ ﺍﻃﺎﻕ ﺍﻭ ﻭ ﮔﻔﺖ ﺑﻴﺎﺋﻴﺪ ﺧﺎﱎ ﴰﺎ ﺭﺍ ﻣﻰﺧﻮﺍﻫﻨﺪ‪ .‬ﮔﻔﺖ ﺑﻠﯽ ﻣﻦ ﻣﻰﺩﺍﱎ ﻭ‬
‫ﺧﻮﺏ ﻣﻰﺩﺍﱎ ﺑﮑﺠﺎ ﻣﺮﺍ ﺧﻮﺍﻫﻨﺪ ﺑﺮﺩ ﻭ ﻣﻰﺩﺍﱎ ﻧﺴﺒﺖ ﺑﻪ ﻣﻦ ﭼﻪ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ‪...‬ﭘﺲ ﳘﺎﻧﻄﻮﺭ‬
‫ﮐﻪ ﻟﺒﺎﺱ ﭘﻮﺷﻴﺪﻩﺑﻮﺩ ﺑﺎ ﮐﻼﻧﺘﺮ ﺑﲑﻭﻥ ﺁﻣﺪ ﻭ ﻣﺎ ﻧﺪﺍﻧﺴﺘﻴﻢ ﮐﻪ ﺍﻭ ﺭﺍ ﺑﮑﺠﺎ ﻣﻰﺑﺮﻧﺪ‪ .‬ﻓﺮﺩﺍﻯ ﺁﻥ‬
‫ﺭﻭﺯ ﻓﻬﻤﻴﺪﱘ ﮐﻪ ﺍﻭ ﺭﺍ ﮐﺸﺘﻪﺍﻧﺪ )ﺻﻔﺤﺎﺕ ‪ ٤٧٨ _ ٨٠‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ(‪.‬‬
‫ﻧﻴﮑﻼ ﺩﺭ ﳘﺎﻥ ﮐﺘﺎﺏ ﺩﺭ ﺧﺼﻮﺹ ﺟﺮﻳﺎﻥ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻨﻘﻞ ﺍﺯ ﻳﮑﻰ ﺍﺯ‬
‫ﺑﺮﺍﺩﺭﺯﺍﺩﮔﺎﻥ ﳏﻤﻮﺩﺧﺎﻥ ﮐﻼﻧﺘﺮ ﭼﻨﲔ ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫ﻭﻗﱴ ﮐﻪ ﺣﺎﺟﻰﻣﻼﹼﻣﲑﺯﺍﳏﻤ‪‬ﺪ ﺍﻧﺪﺭﻣﺎﱏ ﻭ ﺣﺎﺟﻰﻣﻼﹼﻋﻠﯽ ﮐﲎ ﻓﺘﻮﺍﻯ ﻗﺘﻞ ﺣﻮﺍﺭﻯ ﺑﺎﰉ ﺭﺍ ﻧﻮﺷﺘﻪ‬
‫ﻭ ﺑﺮﺍﻯ ﺷﺎﻩ ﻓﺮﺳﺘﺎﺩﻧﺪ‪ .‬ﺷﺎﻩ ﺍﻣﺮ ﺑﮑﺸﱳ ﺍﻭ ﺩﺍﺩ‪ .‬ﻗﻀﻴ‪‬ﻪ ﳏﺮﻣﺎﻧﻪ ﻭ ﻓﻘﻂ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﮐﺎﺭﮐﻨﺎﻥ‬
‫ﺩﻭﻟﱴ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ‪ .‬ﭼﻨﺪ ﺭﻭﺯﻯ ﺑﻮﺩ ﮐﻪ ﻋﻤﻮﻯ ﻣﻦ ﺍﻣﺮ ﮐﺮﺩﻩﺑﻮﺩ ﮐﻪ ﺑﺎ ﺩﻗﹼﺖ ﻣﻮﺍﻇﺐ ﭘﻠﻴﺲ‬
‫ﻼ ﺍﻃﻤﻴﻨﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻢ ﮐﻪ ﭘﻠﻴﺲﻫﺎ ﺩﺭ ﺳﺮ ﭘﺴﺖ ﺧﻮﺩ‬ ‫ﺑﺎﺷﻢ ﻭ ﺑﺘﻮﺳ‪‬ﻂ ﮔﺸﱴﻫﺎﻯ ﺯﻳﺎﺩ ﮐﺎﻣ ﹰ‬
‫ﺣﺎﺿﺮﻧﺪ ﻳﺎ ﻧﻪ ﻭ ﺍﻋﻼﻥ ﮐﺮﺩﻧﺪ ﮐﻪ ﻫﻴﭻﮐﺲ ﭘﺲ ﺍﺯ ﺳﻪ ﺳﺎﻋﺖ ﺍﺯ ﺷﺐ ﮔﺬﺷﺘﻪ ﺣ ‪‬ﻖ ﺑﻮﺩﻥ ﺩﺭ‬
‫ﮐﻮﭼﻪ ﺭﺍ ﻧﺪﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺷﺐ ﲟﻦ ﺍﻣﺮ ﺷﺪ ﮐﻪ ﻳﮏ ﺩﺳﺘﻪ ﭘﻠﻴﺲ ﺭﺍ ﺍﺯ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺗﺎ ﺑﺎﻍ‬
‫ﺍﻳﻠﺨﺎﱏ ﺭﺩﻳﻒ ﻗﺮﺍﺭ ﺩﻫﻢ‪ .‬ﻣﻦ ﮐﺴﺎﻥ ﺧﻮﺩ ﺭﺍ ﭘﻨﻬﺎﻥ ﮐﺮﺩﻩﺑﻮﺩﻡ ﻭ ﺑﻪ ﺁﻬﻧﺎ ﺍﻣﺮ ﺩﺍﺩﻡ ﮐﻪ ﻫﺮﮐﺲ‬
‫ﺍﺯ ﺍﻋﻀﺎﺀ ﻭ ﮐﺎﺭﮐﻨﺎﻥ ﻣﺎ ﻧﺒﺎﺷﺪ ﻓﻮﺭﹰﺍ ﺩﺳﺘﮕﲑ ﻭ ﺑﮑﺸﻨﺪ‪ .‬ﭼﻬﺎﺭﺳﺎﻋﺖ ﭘﺲ ﺍﺯ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ‬
‫ﮐﻼﻧﺘﺮ ﺍﺯ ﻣﻦ ﭘﺮﺳﻴﺪ ﮐﻪ ﺁﻳﺎ ﲤﺎﻡ ﺍﺣﺘﻴﺎﻃﺎﺕ ﻻﺯﻣﻪ ﺭﺍ ﲜﺎ ﺁﻭﺭﺩﻩﺍﻡ ﻳﺎ ﻧﻪ ﻭ ﻧﻈﺮ ﺑﺎﻃﻤﻴﻨﺎﱏ ﮐﻪ ﺑﺎﻭ‬
‫ﺩﺍﺩﻡ ﻣﺮﺍ ﺑﺮﺩ ﲞﺎﻧﻪ‪ .‬ﺗﻨﻬﺎ ﺩﺭ ﺍﻧﺪﺭﻭﻥ ﺩﺍﺧﻞ ﺷﺪ ﻭ ﺑﻼﻓﺎﺻﻠﻪ ﺑﺎ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺑﺮﮔﺸﺖ ﻭ ﭘﺎﮐﺖ‬
‫ﻣﻬﺮﮐﺮﺩﻩ ﺍﻯ ﺑﻪ ﻣﻦ ﺩﺍﺩ ﻭ ﮔﻔﺖ ﺑﺎﻳﺪ ﺍﻳﻦ ﺯﻥ ﺭﺍ ﺑﱪﻯ ﺑﻪ ﺑﺎﻍ ﺍﻳﻠﺨﺎﱏ ﻭ ﺑﻪ ﻋﺰﻳﺰﺧﺎﻥ ﺳﺮﺩﺍﺭ‬
‫ﺗﺴﻠﻴﻢ ﳕﺎﺋﻰ ﻭ ﺭﺳﻴﺪ ﺑﮕﲑﻯ‪ .‬ﺍﺳﱮ ﺁﻭﺭﺩﻧﺪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺭﺍ ﺳﻮﺍﺭ ﮐﺮﺩﻡ‪ .‬ﺍﻣ‪‬ﺎ ﺍﺯ ﺗﺮﺱ ﺍﻳﻨﮑﻪ ﻣﺒﺎﺩﺍ‬
‫ﺑﺎﺑﻴﻬﺎ ﺍﺯ ﻭﺍﻗﻌﻪ ﺧﱪﺩﺍﺭ ﺷﻮﻧﺪ ﺷﻨﻞ ﺧﻮﺩﻡ ﺭﺍ ﺭﻭﻯ ﺳﺮ ﺍﻭ ﺍﻧﺪﺍﺧﺘﻢ ﮐﻪ ﻫﺮﮐﺲ ﺍﻭ ﺭﺍ ﺑﺒﻴﻨﺪ ﺧﻴﺎﻝ‬
‫ﮐﻨﺪ ﻣﺮﺩ ﺍﺳﺖ‪ .‬ﺑﺎ ﻳﮏ ﻣﺮﮐﺐ ﲤﺎﻡ ﻣﺴﻠﹼﺤﻰ ﺑﺮﺍﻩ ﺍﻓﺘﺎﺩﱘ ﻭ ﺩﺭ ﻭﺳﻂ ﮐﻮﭼﻪﻫﺎ ﻣﻰﺭﻓﺘﻴﻢ‪ .‬ﺍﻣ‪‬ﺎ ﺑﺎ‬
‫ﻭﺟﻮﺩ ﲤﺎﻡ ﺍﺣﺘﻴﺎﻃﺎﺕ ﻻﺯﻣﻪ ﮐﻪ ﺑﻌﻤﻞ ﺁﻭﺭﺩﻩﺑﻮﺩﱘ ﻭ ﺑﺎ ﻭﺟﻮﺩ ﻗﻮﺍﻯ ﻣﻬﻤ‪‬ﻰ ﮐﻪ ﻣﺎ ﺭﺍ ﺍﺣﺎﻃﻪ‬
‫ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻳﻘﲔ ﺩﺍﺭﻡ ﮐﻪ ﺍﮔﺮ ﲟﺎ ﲪﻠﻪ ﻣﻰﺷﺪ ﲤﺎﻡ ﺍﻓﺮﺍﺩ ﻣﺎ ﻓﺮﺍﺭ ﻣﻰﮐﺮﺩﻧﺪ ﺯﻳﺮﺍ ﮐﻪ ﺑﺎﺑﻴﻬﺎ‬
‫ﺑﻘﺪﺭﻯ ﺗﺮﺱ ﻭ ﻭﺣﺸﺖ ﺩﺭ ﺗﻮﺩﻩ ﺗﻮﻟﻴﺪ ﮐﺮﺩﻩﺑﻮﺩﻧﺪ ﮐﻪ ﺣﺪ‪‬ﻯ ﺑﺮ ﺁﻥ ﻣﺘﺼ‪‬ﻮﺭ ﻧﺒﻮﺩ‪ .‬ﳘﲔ ﮐﻪ‬
‫ﺩﺍﺧﻞ ﺑﺎﻍ ﺷﺪﻡ ﻧﻔﺲ ﺭﺍﺣﱴ ﮐﺸﻴﺪﻡ‪ .‬ﳏﺒﻮﺱ ﺭﺍ ﺩﺭ ﺍﻃﺎﻗﻰ ﮔﺬﺍﺭﺩﻡ ﮐﻪ ﺩﺭ ﺩﺍﻻﻥ ﺩﻡ ﺩﺭﺏ ﺑﺎﻍ‬
‫ﺑﻮﺩ ﻭ ﺑﻪ ﺳﺮﺑﺎﺯﺍﻥ ﺍﻣﺮ ﮐﺮﺩﻡ ﺑﺪﻗﹼﺖ ﭘﺎﺳﺒﺎﻥ ﺩﺭﺏ ﺑﺎﺷﻨﺪ‪ .‬ﺑﻌﺪ ﺭﻓﺘﻢ ﺑﻪ ﻃﺒﻘﻪ ﺍﻭ‪‬ﻝ ﻋﻤﺎﺭﺕ ﺑﺮﺍﻯ‬
‫ﺩﻳﺪﻥ ﺳﺮﺩﺍﺭ‪ .‬ﺍﻭ ﺗﻨﻬﺎ ﺑﻮﺩ ﻭ ﺍﻧﺘﻈﺎﺭ ﻭﺭﻭﺩ ﻣﺮﺍ ﻣﻰﮐﺸﻴﺪ‪ .‬ﻧﺎﻣﻪ ﺭﺍ ﺑﻪ ﺍﻭ ﺩﺍﺩﻡ‪ .‬ﺧﻮﺍﻧﺪ ﻭ ﮔﻔﺖ‬
‫ﮐﺴﻰ ﻣﻠﺘﻔﺖ ﻧﺸﺪ ﮐﻪ ﺍﺳﲑ ﮐﻴﺴﺖ؟ ﮔﻔﺘﻢ ﻫﻴﭻﮐﺲ ﺩﺭ ﮐﻮﭼﻪ ﻧﺒﻮﺩ‪ .‬ﺧﻮﺍﻫﺶ ﻣﻰﮐﻨﻢ ﺭﺳﻴﺪ‬
‫ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻦ ﺑﺪﻫﻴﺪ‪ .‬ﮔﻔﺖ ﻧﻪ ﺗﻮ ﺑﺎﻳﺪ ﺩﺭ ﺍﺟﺮﺍﻯ ﻗﺘﻞ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻰ ﺑﻌﺪ ﺭﺳﻴﺪ ﺧﻮﺍﻫﻢ‬
‫ﺩﺍﺩ‪ .‬ﭘﻴﺸﺨﺪﻣﺖ ﺗﺮﮐﻰ ﺩﺍﺷﺖ ﺻﺪﺍ ﺯﺩ‪ .‬ﺟﻮﺍﱏ ﺑﻮﺩ ﺧﻮﺵﺻﻮﺭﺕ‪ .‬ﺳﺮﺩﺍﺭ ﺗﻌﺮﻳﻒ ﺯﻳﺎﺩﻯ ﺍﺯ‬
‫ﺍﻭ ﮐﺮﺩ ﻭ ﮔﻔﺖ‪ .‬ﻣﺪ‪‬ﺕ ﺯﻳﺎﺩﻯ ﺍﺳﺖ ﮐﻪ ﺗﻮ ﺩﺭ ﺧﺪﻣﺖ ﻣﻦ ﻫﺴﱴ ﻭ ﻣﻦ ﺑﻄﻮﺭﻯ ﮐﻪ ﺑﺎﻳﺪ‬
‫ﺗﻮﺟ‪‬ﻬﻰ ﺑﻪ ﺗﻮ ﻧﮑﺮﺩﻩﺍﻡ‪ .‬ﺍﻣﺎ ﻣﻦ ﺗﻮ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻡ ﻭ ﻣﻰﺧﻮﺍﻫﻢ ﮔﺬﺷﺘﻪ ﺭﺍ ﺗﻼﰱ ﮐﻨﻢ ﻭ ﺑﺘﻮ‬
‫ﭘﺎﺩﺍﺷﻰ ﺑﺪﻫﻢ‪ .‬ﻋﺠﺎﻟﺘﹰﺎ ﺑﮕﲑ ﺍﻳﻦ ﺑﻴﺴﺖ ﺍﺷﺮﰱ ﺭﺍ ﻭ ﻫﺮﻃﻮﺭ ﺩﻟﺖ ﻣﻰﺧﻮﺍﻫﺪ ﺧﺮﺝ ﮐﻦ‪.‬‬
‫ﻼ ﺍﻳﻦ ﺩﺳﺘﻤﺎﻝ ﺍﺑﺮﻳﺸﻤﻰ ﺭﺍ ﺑﮕﲑ ﻭ ﺑﺎ‬‫ﻋﻨﻘﺮﻳﺐ ﻳﮏ ﺷﻐﻞ ﺧﻮﰉ ﺑﺮﺍﻯ ﺗﻮ ‪‬ﻴ‪‬ﻪ ﺧﻮﺍﻫﻢ ﮐﺮﺩ‪ .‬ﻓﻌ ﹰ‬
‫ﺍﻳﻦ ﺍﻓﺴﺮ ﺑﺮﻭ ﭘﺎﺋﲔ‪ .‬ﺍﻭ ﺗﺮﺍ ﺑﻪ ﺍﻃﺎﻗﻰ ﺧﻮﺍﻫﺪ ﺑﺮﺩ ﮐﻪ ﻳﮏ ﺯﻥ ﮐﺎﻓﺮﻯ ﺩﺭﺁﳒﺎﺳﺖ ﻭ ﻣﺆﻣﻨﲔ ﺭﺍ‬
‫ﺍﺯ ﻃﺮﻳﻘﻪ ﺍﺳﻼﻡ ﺑﺮ ﻣﻰﮔﺮﺩﺍﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺩﺳﺘﻤﺎﻝ ﺍﻭ ﺭﺍ ﺧﻔﻪ ﮐﻦ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﺧﺪﻣﺖ ﺧﻮﰉ ﺍﺳﺖ ﺑﻪ‬
‫ﺧﺪﺍ ﻣﻰﮐﲎ ﻭ ﻣﻦ ﻧﻴﺰ ﺑﺘﻮ ﭘﺎﺩﺍﺵ ﺧﻮﰉ ﺧﻮﺍﻫﻢ ﺩﺍﺩ‪ .‬ﭘﻴﺸﺨﺪﻣﺖ ﺗﻌﻈﻴﻤﻰ ﮐﺮﺩ ﻭ ﺑﺎ ﻣﻦ ﺑﺮﺍﻩ‬
‫ﺍﻓﺘﺎﺩ‪ .‬ﻣﻦ ﺍﻭ ﺭﺍ ﺑﺮﺩﻡ ﺑﻪ ﺍﻃﺎﻕ ﺩﻳﺪﻡ ﳏﺒﻮﺱ ﺑﺴﺠﺪﻩ ﺍﻓﺘﺎﺩﻩ ﻭ ﺩﻋﺎ ﻣﻰﺧﻮﺍﻧﺪ‪ .‬ﭘﻴﺸﺨﺪﻣﺖ ﺟﻮﺍﻥ‬
‫ﺑﻪ ﺍﻭ ﻣﺘﻮﺟ‪‬ﻪ ﺷﺪ ﮐﻪ ﻣﺄﻣﻮﺭﻳ‪‬ﺖ ﺧﻮﺩ ﺭﺍ ﺍﳒﺎﻡ ﺩﻫﺪ‪ .‬ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺳﺮ ﺍﺯ ﺳﺠﺪﻩ ﺑﻠﻨﺪ ﮐﺮﺩﻩ ﻧﮕﺎﻩ‬
‫ﻋﻤﻴﻘﺎﻧﻪ ﺑﻪ ﺍﻭ ﮐﺮﺩ ﻭ ﮔﻔﺖ ﺍﻯ ﺟﻮﺍﻥ ﺣﻴﻒ ﺍﺳﺖ ﺩﺳﺖ ﺗﻮ ﺑﻪ ﺁﺩﻡﮐﺸﻰ ﺁﻟﻮﺩﻩ ﺷﻮﺩ‪ .‬ﳕﻰﺩﺍﱎ‬
‫ﺍﻳﻦ ﮐﻼﻡ ﭼﻪ ﺗﺄﺛﲑﻯ ﺩﺭ ﺭﻭﺡ ﺍﻳﻦ ﺟﻮﺍﻥ ﮐﺮﺩ ﮐﻪ ﻣﺎﻧﻨﺪ ﺩﻳﻮﺍﻧﮕﺎﻥ ﭘﺎ ﺑﻔﺮﺍﺭ ﮔﺬﺍﺭﺩ‪ .‬ﻣﻦ ﻫﻢ ﺩﺭ‬
‫ﺩﻧﺒﺎﻝ ﺍﻭ ﺩﻭﻳﺪﻡ ﻭ ﺑﺎ ﻫﻢ ﺭﺳﻴﺪﱘ ﻧﺰﺩ ﺳﺮﺩﺍﺭ‪ .‬ﭘﻴﺸﺨﺪﻣﺖ ﮔﻔﺖ ﻏﲑ ﳑﮑﻦ ﺍﺳﺖ ﮐﻪ ﻣﻦ ﺍﻳﻦ‬
‫ﮐﺎﺭ ﺭﺍ ﺍﳒﺎﻡ ﺩﻫﻢ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﻣﻰﺩﺍﱎ ﺍﺯ ﻣﺮﲪﺖ ﴰﺎ ﳏﺮﻭﻡ ﺧﻮﺍﻫﻢ ﺷﺪ ﻭ ﺑﺪﺳﺖ ﺧﻮﺩ ﺍﺳﺒﺎﺏ‬
‫ﺑﺪﲞﱴ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻰﮐﻨﻢ‪ .‬ﻣﻊﻫﺬﺍ ﳕﻰﺗﻮﺍﱎ ﺑﻪ ﺍﻳﻦ ﺯﻥ ﺩﺳﺖ ﺑﺰﱎ‪ .‬ﻋﺰﻳﺰﺧﺎﻥ ﺑﺎ ﺗﻐﻴ‪‬ﺮ ﺍﻭ ﺭﺍ‬
‫ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ ﺭﺍﻧﺪ ﻭ ﭼﻨﺪﺛﺎﻧﻴﻪ ﻓﮑﺮ ﮐﺮﺩ‪ .‬ﺑﻌﺪ ﻳﮑﻰ ﺍﺯ ﺳﻮﺍﺭﺍﻧﺶ ﺭﺍ ﺍﺣﻀﺎﺭ ﮐﺮﺩ ﮐﻪ ﻣﺪ‪‬ﺗﻰ ﺑﻮﺩ‬
‫ﻣﻐﻀﻮﺏ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﺑﺮﺍﻯ ﺗﻨﺒﻴﻪ ﺑﻪ ﺧﺪﻣﺎﺕ ﺁﺷﭙﺰﻯ ﻣﺸﻐﻮﻝ ﺑﻮﺩ ﻭ ﭼﻮﻥ ﺣﺎﺿﺮ ﺷﺪ‪ ،‬ﺑﻄﻮﺭ‬
‫ﺩﻭﺳﺘﺎﻧﻪ ﺑﻪ ﺍﻭ ﺗﻐﻴ‪‬ﺮ ﮐﺮﺩ ﻭ ﮔﻔﺖ ﺧﻮﺏ‪...‬ﮔﻤﺎﻥ ﻣﻰﮐﻨﻢ ﺗﻨﺒﻴﻪ ﺗﻮ ﮐﺎﰱ ﺑﺎﺷﺪ ﺍﻟﺒﺘ‪‬ﻪ ﻋﺎﻗﻞ ﺷﺪﻩ‬
‫ﺍﻯ ﻭ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺑﺎ ﻓﮑﺮ ﮐﺎﺭ ﻣﻰﮐﲎ ﻭ ﺩﺳﺖ ﺍﺯ ﺩﻳﻮﺍﻧﮕﻰ ﺧﻮﺍﻫﻰ ﮐﺸﻴﺪ ﻭ ﻣﻮﺭﺩ ﺍﻟﺘﻔﺎﺕ ﻣﻦ‬
‫ﻣﻰﺷﻮﻯ‪ .‬ﻣﻰﺩﺍﱎ ﺩﺭ ﺍﻳﻦ ﻣﺪ‪‬ﺕ ﺧﻴﻠﯽ ﺳﺨﱴ ﮐﺸﻴﺪﻩ ﺍﻯ ﻭ ﺑﺘﻮ ﺑﺪ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﺑﻴﺎ ﺍﻳﻦ‬
‫ﺍﺳﺘﮑﺎﻥ ﻋﺮﻕ ﺭﺍ ﺑﮕﲑ ﻭ ﲞﻮﺭ ﺑﺘﻮ ﺍﺟﺎﺯﻩ ﻣﻰﺩﻫﻢ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﺩﺳﺘﻤﺎﻝ ﺗﺎﺯﻩﺍﻯ ﺑﻪ ﺍﻭ ﺩﺍﺩ ﻭ ﳘﺎﻥ‬
‫ﺍﻣﺮﻯ ﮐﻪ ﺑﻪ ﺟﻮﺍﻥ ﺗﺮﮎ ﮐﺮﺩﻩ ﺑﻮﺩ ﲡﺪﻳﺪ ﮐﺮﺩ‪ .‬ﺑﺎ ﻫﻢ ﺭﻓﺘﻴﻢ ﺑﻪ ﺍﻃﺎﻕ ﲟﺤﺾ ﻭﺭﻭﺩ ﺧﻮﺩ ﺭﺍ‬
‫ﺭﻭﻯ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺍﻧﺪﺍﺧﺖ ﻭ ﺩﺳﺘﻤﺎﻝ ﺭﺍ ﺑﻪ ﺩﻭﺭ ﮔﺮﺩﻧﺶ ﭘﻴﭽﻴﺪ ﻭ ﭼﻨﺪﻳﻦ ﺩﻓﻌﻪ ﺑﺴﺨﱴ ﮐﺸﻴﺪ ﺗﺎ‬
‫ﺑﺎﻻﺧﺮﻩ ﻧﻔﺲ ﺍﻭ ﻗﻄﻊ ﺷﺪ‪ .‬ﺑﻴﭽﺎﺭﻩ ﺯﻥ ﺑﻪ ﺯﻣﲔ ﺍﻓﺘﺎﺩ‪ .‬ﺩﻭﺑﺎﺭﻩ ﻳﮏ ﺯﺍﻧﻮﻳﺶ ﺭﺍ ﭘﺸﺖ ﺍﻭ‬
‫ﮔﺬﺍﺭﺩﻩ ﻭ ﺩﺳﺘﻤﺎﻝ ﺭﺍ ﺑﺎ ﲤﺎﻡ ﻗﻮ‪‬ﺕ ﮐﺸﻴﺪ ﻭ ﻣﺜﻞ ﺍﻳﻨﮑﻪ ﺍﺯ ﻋﻤﻞ ﺧﻮﺩ ﻣﻰﺗﺮﺳﻴﺪ ﻭ ﻣﻬﻠﺖ‬
‫ﺟﺎﻥﺩﺍﺩﻥ ﺑﻪ ﺍﻭ ﻧﺪﺍﺩ ﻭ ﺑﻔﻮﺭﻳ‪‬ﺖ ﺟﺴﺪﺵ ﺭﺍ ﺑﻠﻨﺪ ﮐﺮﺩﻩ ﻭ ﺑﺮﺩ ﺗﺎ ﻋﻘﺐ ﺩﻳﻮﺍﺭ ﳜﺠﺎﻝ ﻭ ﺩﺭ‬
‫ﻼ ﺟﺎﻥ ﻧﺴﭙﺮﺩﻩﺑﻮﺩ ﺩﺭ ﭼﺎﻩ ﺍﻧﺪﺍﺧﺖ‪ .‬ﺳﺮﺩﺍﺭ ﻧﻮﮐﺮﺍﻥ ﺭﺍ ﺻﺪﺍ ﮐﺮﺩﻩ ﺑﺎ‬
‫ﺣﺎﻟﱴ ﮐﻪ ﻫﻨﻮﺯ ﮐﺎﻣ ﹰ‬
‫ﻋﺠﻠﻪ ﭼﺎﻩ ﺭﺍ ﭘﺮ ﮐﺮﺩﻧﺪ ﮐﻪ ﺳﻔﻴﺪﻩ ﺻﺒﺢ ﻧﺰﺩﻳﮏ ﺑﻮﺩ)ﺻﻔﺤﺎﺕ ‪ ٤٨٠ _ ٨٤‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ(‪.‬‬
‫ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻣﲑﺯﺍﺣﺴﻦ ﺍﺩﻳﺐ ﺩﺭ ﺧﺼﻮﺹ ﻭﺍﻗﻌﻪ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭼﻨﲔ‬
‫ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﭼﻮﻥ ﺍﻳﻦ ﻓﺎﱏ ﺩﺭ ﻣﺒﺎﺩﻯ ﺟﻮﺍﱏ ﮐﻪ ﺑﺘﺤﺼﻴﻞ ﻋﻠﻮﻡ ﻣﺸﻐﻮﻝ ﻭ ﺣﺮﻳﺺ ﺩﺭ ﮐﺸﻒ‬
‫ﺣﻘﺎﺋﻖ ﺑﻮﺩﻡ ﺑﺎ ﺁﻧﮑﻪ ﺗﺎ ﺁﻥ ﻭﻗﺖ ﺻﺪﻕ ﺍﻳﻦ ﺍﻣﺮ ﲟﻦ ﻭﺍﺿﺢ ﻧﺒﻮﺩ ﺑﺴﻴﺎﺭ ﻣﻴﻞ ﺩﺍﺷﺘﻢ ﮐﻪ ﺍﺯ‬
‫ﺣﻘﻴﻘﺖ ﺁﻥ ﻗﻀﻴ‪‬ﻪ ﻣﻄﻠﹼﻊ ﺑﺎﺷﻢ‪ .‬ﳍﺬﺍ ﻭﻗﱴ ﺑﺎ ﻳﮑﻰ ﺍﺯ ﺑﲎﺍﻋﻤﺎﻡ ﮐﻪ ﺑﺎ ﻣﻦ ﮐﻤﺎﻝ ﳏﺮﻣﻴ‪‬ﺖ ﺭﺍ‬
‫ﻼ ﻭ ﺻﻮﰱ ﻣﺴﻠﮏ ﺑﻮﺩ ﻭ ﺩﺭ ﺳ ‪‬ﻦ ﺍﺯ ﻣﻦ ﺑﺰﺭﮔﺘﺮ‪ ،‬ﮔﻔﺘﻢ ﺗﻮ ﺍﺯ ﺍﻳﻦ ﻗﻀﻴ‪‬ﻪ ﭼﻪ‬
‫ﺩﺍﺷﺖ ﻭ ﻣﺮﺩﻯ ﻣ ﹼ‬
‫ﺍﻃﹼﻼﻉ ﺩﺍﺭﻯ؟ ﮔﻔﺖ ﻣﻦ ﻧﻴﺰ ﺍﻃﹼﻼﻉ ﺻﺤﻴﺤﻰ ﻧﺪﺍﺭﻡ ﻟﮑﻦ ﺑﺴﻴﺎﺭ ﺳﻬﻞ ﺍﺳﺖ ﺯﻳﺮﺍ ﮐﻪ‬
‫ﭘﺴﺮﺑﺰﺭﮒ ﮐﻼﻧﺘﺮ ﺑﺎ ﻣﻦ ﺩﻭﺳﺖ ﻭ ﻫﻢﻣﺴﻠﮏ ﺍﺳﺖ‪ .‬ﻓﻼﻥ ﺭﻭﺯ ﻣﻦ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﻬﻤﺎﱏ ﺩﻋﻮﺕ‬
‫ﻣﻰﮐﻨﻢ ﴰﺎ ﻫﻢ ﺑﺎﺷﻴﺪ ﻭ ﺍﺯ ﺍﻭ ﲢﻘﻴﻖ ﻣﻰﳕﺎﺋﻴﻢ‪ .‬ﺭﻭﺯ ﻣﻌﻬﻮﺩ ﭼﻮﻥ ﳎﻠﺲ ﺁﺭﺍﺳﺘﻪ ﺷﺪ ﺍﺯ‬
‫ﻣﺸﺎﺭﺍﻟﻴﻪ ﭘﺮﺳﻴﺪﻡ ﮐﻪ ﻭﺍﻗﻌﻪ ﮐﺸﱳ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺭﺍ ﺑﺎﺧﺘﻼﻑ ﺷﻨﻴﺪﻩﺍﻡ ﺍﻟﺒﺘ‪‬ﻪ ﺟﻨﺎﺏ ﻋﺎﻟﯽ ﺍﺯ ﳘﻪ ﮐﺲ‬
‫ﺑﺎﺧﱪﺗﺮﻳﺪ ﭼﻪ ﮐﻪ ﺩﺭ ﺣﺒﺲ ﴰﺎ ﺑﻮﺩ‪ .‬ﮔﻔﺖ ﺍﺯ ﺑﻌﺪ ﺍﺯ ﻇﻬﺮ ﺭﻭﺯﻯ ﮐﻪ ﺷﺐ ﺁﻥ ﮐﺸﺘﻪ ﻣﻰﺷﺪ‬
‫ﻣﺎﻧﻨﺪ ﮐﺴﻰ ﮐﻪ ﺧﱪﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﺯ ﺑﺎﻻﺧﺎﻧﻪ ﺑﺰﻳﺮ ﺁﻣﺪﻩ ﺧﻮﺩ ﺭﺍ ﺗﻨﻈﻴﻒ ﳕﻮﺩﻩﺑﻮﺩ ﻭ ﺗﻐﻴﲑ‬
‫ﻟﺒﺎﺱ ﻫﻢ ﮐﺮﺩﻩﺑﻮﺩ‪ .‬ﺍﺯ ﺍﻫﻞ ﺧﺎﻧﻪ ﻳﮑﺎﻥ ﻳﮑﺎﻥ ﻋﺬﺭ ﺯﲪﺖ ﻣﻰﺧﻮﺍﺳﺖ ﻣﺎﻧﻨﺪ ﻣﺴﺎﻓﺮﻯ ﮐﻪ ﺩﺭ‬
‫ﺷﺮﻑ ﺣﺮﮐﺖ ﺍﺳﺖ ﺑﺎ ﮐﻤﺎﻝ ﺧﺮ‪‬ﻣﻰ ﻭ ﺍﻧﺒﺴﺎﻁ ﺍﻭﺍﺋﻞ ﻏﺮﻭﺏ ﺑﻌﺎﺩﺕ ﳘﻴﺸﮕﻰ ﺩﺭ ﺑﺎﻻﺧﺎﻧﻪ‬
‫ﺣﺮﮐﺖ ﻣﻰﮐﺮﺩ ﻭ ﺁﻫﺴﺘﻪ ﭼﻴﺰﻯ ﺗﻼﻭﺕ ﻣﻰﮐﺮﺩ ﻭ ﺍﺑﺪﹰﺍ ﺑﺎ ﮐﺴﻰ ﺻﺤﺒﺖ ﳕﻰﺩﺍﺷﺖ ﺗﺎ ﺳﻪ‬
‫ﺳﺎﻋﺖ ﺍﺯ ﺷﺐ ﮔﺬﺷﺘﻪ ﮐﻪ ﻏﺪﻏﻦ ﺑﻠﻴﻎ ﺑﻮﺩ ﺍﺣﺪﻯ ﺍﺯ ﻣﻨﺰﻝ ﺧﻮﺩ ﺧﺎﺭﺝ ﻧﺸﻮﺩ ﻭﺍ ﹼﻻ ﻣﻮﺭﺩ‬
‫ﺳﻴﺎﺳﺖ ﺍﺳﺖ ﭘﺪﺭﻡ ﻭﺍﺭﺩ ﺷﺪ ﻭ ﺑﻪ ﻣﻦ ﮔﻔﺖ ﺁﻧﭽﻪ ﻻﺯﻣﻪ ﺍﺣﺘﻴﺎﻁ ﺑﻮﺩ ﮐﺮﺩﻩ ﺍﻡ ﻭ ﲜﻤﻴﻊ‬
‫ﻧﺎﻳﺐﻫﺎ ﺳﭙﺮﺩﻩﺍﻡ ﺑﺎ ﻏﻼﻡ ﺩﻻﻭﺭﻫﺎ ﻬﻧﺎﻳﺖ ﻣﺮﺍﻗﺒﺖ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺩﺭ ﲨﻴﻊ ﮔﺬﺭﻫﺎ ﮐﻪ ﻣﺒﺎﺩﺍ‬
‫ﺁﺷﻮﰉ ﺑﺸﻮﺩ‪ .‬ﺗﻮ ﻧﻴﺰ ﺑﺎ ﮐﻤﺎﻝ ﺍﺣﺘﻴﺎﻁ ﺑﺎ ﻏﻼﻣﻬﺎ ﺍﻳﻦ ﺯﻥ ﺭﺍ ﺑﺎﻳﺪ ﺑﻪ ﺑﺎﻍ ﺍﻳﻠﺨﺎﱏ ﺑﺮﺩﻩ ﺗﺴﻠﻴﻢ‬
 ‫ﺳﺮﺩﺍﺭ ﮐ ﹼﻞ ﻋﺰﻳﺰﺧﺎﻥ ﮐﲎ ﻭ ﺑﺎﻳﺴﱴ ﺗﺎ ﺍﻣﺮ ﺍﻭ ﺭﺍ ﮐﻪ ﺍﳒﺎﻡ ﺩﺍﺩ ﺑﻴﺎﺋﻰ ﻭ ﻣﺮﺍ ﺍﺧﺒﺎﺭ ﮐﲎ ﮐﻪ ﺑﺎﻳﺪ‬
‫ﺑﻪ ﺷﺎﻩ ﺍﻃﹼﻼﻉ ﺑﺪﻫﻢ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﺑﺮﺧﺎﺳﺖ ﻭ ﺑﺎ ﻣﻦ ﮔﻔﺖ ﺑﻴﺎ‪ .‬ﭘﺲ ﺑﺎ ﻫﻢ ﺭﻓﺘﻴﻢ ﳘﻴﻨﮑﻪ ﺑﻪ ﺩﺭ‬
‫ﺑﺎﻻﺧﺎﻧﻪ ﺭﺳﻴﺪﱘ ﺍﻭ ﺭﺍ ﻣﻬﻴ‪‬ﺎ ﺩﻳﺪﱘ‪ .‬ﭘﺪﺭﻡ ﺑﻪ ﺍﻭ ﮔﻔﺖ ﺑﻔﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺑﻪ ﺟﺎﺋﻰ ﺑﺎﻳﺪ ﺑﺮﻭﻳﺪ‪ .‬ﻓﻮﺭﹰﺍ‬
‫ﺭﻭﺍﻧﻪ ﺷﺪ‪ .‬ﭼﻮﻥ ﺑﻪ ﺩﺭ ﺧﺎﻧﻪ ﺭﺳﻴﺪﱘ ﺍﺳﺐ ﭘﺪﺭﻡ ﺣﺎﺿﺮ ﺑﻮﺩ ﺍﻭ ﺭﺍ ﺳﻮﺍﺭ ﮐﺮﺩﻧﺪ ﻭ ﺟﺒ‪‬ﻪ ﺧﻮﺩ‬
‫ﺭﺍ ﺑﺮ ﺳﺮ ﺍﻭ ﺍﻧﺪﺍﺧﺖ ﮐﻪ ﮐﺴﻰ ﻧﻔﻬﻤﺪ ﺁﻥ ﺳﻮﺍﺭ ﺯﻥ ﺍﺳﺖ‪ .‬ﭘﺲ ﺑﺎ ﲨﻌﻰ ﻏﻼﻡ ﺩﻻﻭﺭ ﺣﺮﮐﺖ‬
‫ﮐﺮﺩﻩ ﳘﻪﺟﺎ ﺭﻓﺘﻴﻢ ﺗﺎ ﺩﺭ ﺑﺎﻍ ﺍﻭ ﺭﺍ ﭘﻴﺎﺩﻩ ﮐﺮﺩﻧﺪ ﻭ ﺑﻪ ﻳﮏ ﺍﻃﺎﻕ ﲢﺘﺎﱏ ﮐﻪ ﻣﺎﻝ ﻧﻮﮐﺮﻫﺎ ﺑﻮﺩ ﺍﻭ‬
‫ﺭﺍ ﻭﺍﺭﺩ ﳕﻮﺩﻧﺪ‪ .‬ﻣﻦ ﺭﻓﺘﻢ ﺑﺎﻻﺧﺎﻧﻪ ﺧﺪﻣﺖ ﺳﺮﺩﺍﺭ ﺍﻭ ﻫﻢ ﺗﻨﻬﺎ ﻭ ﻣﻨﺘﻈﺮ ﺑﻮﺩ‪ .‬ﭘﻴﻐﺎﻡ ﻭ ﺳﻼﻡ‬
‫ﭘﺪﺭﻡ ﺭﺍ ﺭﺳﺎﻧﺪﻡ‪ .‬ﮔﻔﺖ ﮐﺴﻰ ﺩﺭ ﺭﺍﻩ ﻣﻄﹼﻠﻊ ﻧﺸﺪ؟ ﮔﻔﺘﻢ ﻧﻪ‪ .‬ﭘﻴﺸﺨﺪﻣﱴ ﺭﺍ ﺧﻮﺍﺳﺖ ﻭ ﺍﺯ‬
‫ﺣﺎﻟﺶ ﭘﺮﺳﻴﺪ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ ﭼﻴﺰﻯ ﺑﺮﺍﻯ ﮐﺴﺎﻥ ﺧﻮﺩ ﻓﺮﺳﺘﺎﺩﻩ؟ ﮔﻔﺖ ﻧﻪ‪ .‬ﭘﺲ ﻳﮏ ﻣﺸﺖ‬
‫ﺍﺷﺮﰱ ﺑﺪﺳﺖ ﺍﻭ ﺭﳜﺖ‪ .‬ﮔﻔﺖ ﺍﻳﻨﻬﺎ ﺭﺍ ﻋﺠﺎﻟﺘﹰﺎ ﺑﺮﺍﻯ ﺁﻬﻧﺎ ﺑﻔﺮﺳﺖ ﺗﺎ ﻣﻦ ﺑﻌﺪ ﺗﻼﰱ ﮐﻨﻢ ﻭ‬
‫ﺩﺳﺘﻤﺎﻝ ﺍﺑﺮﻳﺸﻤﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺖ ﮔﻔﺖ ﺑﮕﲑ ﻭ ﺑﺮﻭ ﺍﻳﻦ ﺯﻥ ﺑﺎﰉ ﺭﺍ ﮐﻪ ﺁﻭﺭﺩﻩﺍﻧﺪ ﺑﻪ‬
‫ﮔﻠﻮﻳﺶ ﺑﭙﻴﭻ ﮐﻪ ﺧﻔﻪ ﺷﻮﺩ ﮐﻪ ﺍﺳﺒﺎﺏ ﮔﻤﺮﺍﻫﻰ ﺍﺳﺖ‪ .‬ﺍﻭ ﺭﻭﺍﻧﻪ ﺷﺪ ﻣﻨﻬﻢ ﺑﺎ ﺍﻭ ﺁﻣﺪﻡ‪ .‬ﻣﻦ ﺩﺭ‬
‫ﺍﻃﺎﻕ ﺍﻳﺴﺘﺎﺩﻩ ﺍﻭ ﺟﻠﻮ ﺭﻓﺖ‪ .‬ﳘﲔ ﮐﻪ ﻧﺰﺩﻳﮏ ﺷﺪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻧﮕﺎﻫﻰ ﺑﻪ ﺍﻭ ﮐﺮﺩ ﻭ ﻋﺒﺎﺭﺗﻰ ﮔﻔﺖ‬
‫ﮐﻪ ﺩﻳﺪﻡ ﮐﻢ ﮐﻢ ﺁﻥ ﭘﻴﺸﺨﺪﻣﺖ ﺑﺮﮔﺸﺖ‪ .‬ﺳﺮ ﺑﺰﻳﺮ ﺍﻧﺪﺍﺧﺖ‪ .‬ﺑﺘﺮﮐﻰ ﺑﺎ ﺧﻮﺩ ﭼﻴﺰﻯ‬
‫ﻣﻰﮔﻔﺖ ﺍﺯ ﺩﺭ ﺑﲑﻭﻥ ﺭﻓﺖ‪ .‬ﻣﻦ ﺑﺮﮔﺸﺘﻢ ﺑﻪ ﺳﺮﺩﺍﺭ ﻭﺍﻗﻌﻪ ﺭﺍ ﮔﻔﺘﻢ‪ .‬ﻗﻬﻮﻩ ﺧﻮﺍﺳﺖ ﻭ ﻓﮑﺮﻯ‬
‫ﮐﺮﺩﻩ ﭘﺲ ﺍﺯ ﺁﻥ ﻧﺎﻇﺮ ﺧﻮﺩ ﺭﺍ ﻃﻠﺒﻴﺪ ﮔﻔﺖ ﻓﻼﻥ ﺳﻴﺎﻩ ﮐﻪ ﺷﺮﺍﺭﺕ ﻣﻰﮐﺮﺩ ﺍﻭ ﺭﺍ ﺧﺎﺭﺝ ﳕﻮﺩﻩ‬
‫ﻭ ﺑﺘﻮ ﺳﭙﺮﺩﻡ ﮐﺠﺎﺳﺖ؟ ﮔﻔﺖ ﺩﺭ ﺁﺷﭙﺰﺧﺎﻧﻪ ﺧﺪﻣﺖ ﻣﻰﮐﻨﺪ‪ .‬ﮔﻔﺖ ﺍﻭ ﺭﺍ ﺑﮕﻮ ﺑﻴﺎﻳﺪ ﭘﺲ ﻳﮏ‬
‫ﺳﻴﺎﻩ ﮐﺜﻴﻔﻰ ﺑﺎ ﻫﻴﺌﺖ ﻣﻨﮑﺮﻯ ﻭﺍﺭﺩ ﺷﺪ‪ .‬ﮔﻔﺖ ﺩﻳﺪﻯ ﭼﻄﻮﺭ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻯ‪ .‬ﺍﮔﺮ ﺗﻮﺑﻪ ﻣﻰﮐﲎ‬
‫ﺩﻳﮕﺮ ﺷﺮﺍﺭﺕ ﻭ ﻫﺮﺯﮔﻰ ﻧﮑﲎ ﺑﺎﺯ ﻣﻰﮔﻮﱘ ﮐﻪ ﺑﻴﺎﺋﻰ ‪‬ﻤﺎﻥ ﺩﺭﺟﻪ ﺍﻭ‪‬ﻝ ﺧﻮﺩﺕ ﻣﺜﻞ ﺳﺎﻳﺮﻳﻦ‬
‫ﺧﻮﺵ ﺑﮕﺬﺭﺍﱏ‪ .‬ﮔﻔﺖ ﺩﻳﮕﺮ ﻣﻦ ﺍﺯ ﻓﺮﻣﺎﻳﺶ ﴰﺎ ﺑﲑﻭﻥ ﳕﻰﺭﻭﻡ‪ .‬ﮔﻔﺖ ﺑﺴﻴﺎﺭ ﺧﻮﺏ ﻳﻘﲔ ﺍﻳﻦ‬
‫ﻣﺪ‪‬ﺕ ﻋﺮﻕ ﻫﻢ ﺯﻫﺮﻣﺎﺭ ﻧﮑﺮﺩﻩﺍﻯ‪ .‬ﺑﺮﻭ ﺁﻥ ﺍﻃﺎﻕ ﻳﮏ ﭘﻴﺎﻟﻪ ﺯﻫﺮ ﻣﺎﺭ ﮐﻦ ﺑﻴﺎ ﺗﺎ ﺑﮕﻮﱘ ﻟﺒﺎﺱ ﻭ‬
‫ﺍﺳﺒﺎﺏ ﺗﻮ ﺭﺍ ﺑﺪﻫﻨﺪ‪ .‬ﺭﻓﺖ ﻭ ﺑﺮﮔﺸﺖ ﮔﻔﺖ ﺗﻮ ﺑﺎﻳﻦ ﻬﭘﻠﻮﺍﱏ ﻣﻰﺗﻮﺍﱏ ﻳﮏ ﺯﻥ ﺍﺳﺖ ﭘﺎﺋﲔ ﺍﻭ‬
‫ﺭﺍ ﺧﻔﻪ ﮐﲎ؟ ﮔﻔﺖ ﺑﻠﯽ ﻭ ﺭﻭﺍﻧﻪ ﺷﺪ‪ .‬ﻣﻦ ﻧﻴﺰ ﺑﺎ ﺍﻭ ﺭﻓﺘﻢ ﳘﲔ ﮐﻪ ﺭﺳﻴﺪ ﭼﻴﺰﻯ ﺑﮕﺮﺩﻥ ﺍﻭ‬
‫ﺲ ﺷﺪ ﻭ ﺍﻓﺘﺎﺩ‪ .‬ﭘﺲ ﭼﻨﺪ ﻟﮕﺪ ﺳﺨﺖ ﺑﻪ ﺳﻴﻨﻪ ﻭ ﻬﭘﻠﻮﻯ ﺍﻭ ﺯﺩ ﻭ‬‫ﺍﻧﺪﺍﺧﺘﻪ ﭼﻨﺪﺍﻥ ﭘﻴﭽﻴﺪ ﮐﻪ ﺑﻴﺤ ‪‬‬
‫ﻓﺮ‪‬ﺍﺷﻬﺎ ﺁﻣﺪﻧﺪ ﺑﺎ ﳘﺎﻥ ﻟﺒﺎﺱ ﺍﻭ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺑﭽﺎﻫﻰ ﮐﻪ ﺩﺭ ﭘﺸﺖ ﺑﺎﻍ ﻭﺍﻗﻊ ﺑﻮﺩ ﺍﻧﺪﺍﺧﺘﻨﺪ ﺍﺯ‬
‫ﺳﻨﮓ ﻭ ﺧﺎﮎ ﭼﺎﻩ ﺭﺍ ﭘﺮ ﮐﺮﺩﻧﺪ‪ .‬ﭘﺲ ﻣﻦ ﺑﻪ ﺧﺎﻧﻪ ﺑﺮﮔﺸﺘﻢ ﻭ ﺑﻪ ﭘﺪﺭﻡ ﺗﻔﺼﻴﻞ ﺭﺍ ﻧﻘﻞ‬
‫ﮐﺮﺩﻡ‪ (٣٦).‬ﻧﻮﺷﺘﻪ ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﭼﻮﻥ ﻣﺴﺘﻨﺪ ﺑﻪ ﺳﺨﻨﺎﻥ ﭘﺴﺮ ﮐﻼﻧﺘﺮ ﺷﺎﻫﺪ ﻋﻴﲎ ﺷﻬﺎﺩﺕ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺳﺖ ﺍﺯ ﺍﳘﻴ‪‬ﺖ ﺑﺴﻴﺎﺭ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ‪ .‬ﺍﮔﺮﭼﻪ ﻧﻴﮑﻼ ﻧﻴﺰ ﻳﻘﻴﻨﹰﺎ ﺍﺯ ﺍﻃﹼﻼﻋﺎﺕ‬
‫ﺟﻨﺎﺏ ﺍﺩﻳﺐ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩﺍﺳﺖ ﻭﻟﮑﻦ ﻧﻮﺷﺘﻪﺍﺵ ﺩﺭ ﭼﻨﺪ ﻣﻮﺭﺩ ﺑﺎ ﻧﻮﺷﺘﻪ ﻧﺎﻣﱪﻩ ﺍﺧﺘﻼﻑ‬
‫ﺩﺍﺭﺩ‪ .‬ﺮﺣﺎﻝ ﻫﺮﺩﻭ ﻧﻮﺷﺘﻪ ﺣﺎﻭﻯ ﺍﻃﹼﻼﻋﺎﺕ ﻣﻬﻤ‪‬ﻰ ﺩﺭ ﺑﺎﺏ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ‬
‫ﺟﺎﻥ ﮐﻼﻡ ﺩﺭ ﺑﻴﺎﻥ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺍﺳﺖ‪ .‬ﻗﻮﻟﻪﺍﻻﻋﻠﯽ‪:‬‬
‫‪ ...‬ﺑﻌﻨﻮﺍﻥ ﺧﺎﻧﻪ ﺻﺪﺭﺍﻋﻈﻢ ﺍﻭ ﺭﺍ )ﻃﺎﻫﺮﻩ ﺭﺍ( ﺍﺯ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺑﺮﻭﻥ ﺁﻭﺭﺩﻧﺪ‪ .‬ﺩﺳﺖ ﻭ ﺭﻭﻯ‬
‫ﺑﺸﺴﺖ ﻭ ﻟﺒﺎﺱ ﺩﺭ ﻬﻧﺎﻳﺖ ﺗﺰﻳﲔ ﺑﭙﻮﺷﻴﺪ‪ .‬ﻋﻄﺮ ﻭ ﮔﻼﺏ ﺍﺳﺘﻌﻤﺎﻝ ﳕﻮﺩ ﻭ ﺍﺯ ﺧﺎﻧﻪ ﺑﺮﻭﻥ ﺁﻣﺪ‪.‬‬
‫ﺍﻭ ﺭﺍ ﺑﻪ ﺑﺎﻏﻰ ﺑﺮﺩﻧﺪ‪ .‬ﻣﲑﻏﻀﺒﺎﻥ ﺩﺭ ﻗﺘﻠﺶ ﺗﺮﺩﻳﺪ ﻭ ﺍﺑﺎ ﳕﻮﺩﻧﺪ‪ .‬ﻏﻼﻣﻰ ﺳﻴﺎﻩ ﻳﺎﻓﺘﻨﺪ ﺩﺭ ﺣﺎﻝ‬
‫ﻣﺴﱴ ﺁﻥ ﺳﻴﺎﻩﺭﻭ‪ ،‬ﺳﻴﺎﻩﺩﻝ ﺳﻴﺎﻩﺧﻮ ﺩﺳﺘﻤﺎﻟﯽ ﺩﺭ ﻓﻢ ﻣﺒﺎﺭﮐﺶ ﻓﺮﻭ ﺑﺮﺩ ﻭ ﳐﻨﻮﻕ ﳕﻮﺩ‪ .‬ﺑﻌﺪ‬
‫ﺟﺴﺪ ﻣﻄﹼﻬﺮﺵ ﺭﺍ ﺩﺭ ﺁﻥ ﺑﺎﻍ ﺑﻪ ﭼﺎﻫﻰ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﺧﺎﮎ ﻭ ﺳﻨﮓ ﺭﻭﻯ ﺁﻥ ﺭﳜﺘﻨﺪ‪ .‬ﻭﻟﯽ ﺍﻭ‬
‫ﺑﻨﻬﺎﻳﺖ ﺑﺸﺎﺷﺖ ﻭ ﻏﺎﻳﺖ ﻣﺴﺮ‪‬ﺕ ﻣﺴﺘﺒﺸﺮ ﺑﺒﺸﺎﺭﺍﺕ ﮐﱪﻯ ﻣﺘﻮﺟ‪‬ﻪ ﲟﻠﮑﻮﺕ ﺍﻋﻠﯽ ﺟﺎﻥ ﻓﺪﺍ‬
‫ﻓﺮﻣﻮﺩ‪) ...‬ﺻﻔﺤﺎﺕ ‪ .(٣٠٩ _ ٢٠‬ﺩﺭ ﺑﻴﺎﻥ ﺩﻳﮕﺮﻯ ﺗﺼﺮﻳﺢ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﻃﺎﻫﺮﻩ ﮔﻔﺘﻨﺪ‬
‫ﺯﻭﺟﻪ ﺻﺪﺭﺍﻋﻈﻢ ﻣﻰﺧﻮﺍﻫﺪ ﺍﻭ ﺭﺍ ﺩﺭ ﺑﺎﻏﻰ ﻣﻼﻗﺎﺕ ﳕﺎﻳﺪ ﻟﺬﺍ ﺑﺎ ﻣﺄﻣﻮﺭﺍﻥ ﻋﺎﺯﻡ ﺁﻥ ﺑﺎﻍ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﺩﺭ ﺁﻥ ﺑﺎﻍ ﺑﺮﺩﻩ ﺳﻴﺎﻩﭘﻮﺳﱴ ﺑﺎ ﺩﺳﺘﻤﺎﻝ ﻃﺎﻫﺮﻩ ﺭﺍ ﺧﻔﻪ ﮐﺮﺩ ﻭ ﺑﺪﻧﺶ ﺭﺍ ﺩﺭ ﭼﺎﻫﻰ‬
‫ﺍﻓﮑﻨﺪﻧﺪ‪) .‬ﻣﻔﺎﺩ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ( )‪.(٣٧‬‬
‫ﺍﻳﻨﮑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭘﻴﺶ ﺍﺯ ﺷﻬﺎﺩﺕ ﺧﻮﺩ ﺭﺍ ﺯﻳﻨﺖ ﮐﺮﺩﻩﺑﻮﺩ ﻣﺴﺘﻨﺪ ﺑﻪ ﺑﻴﺎﻥ ﺣﻀﺮﺕ‬
‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀﺍﺳﺖ‪ .‬ﺑﻔﺮﻣﻮﺩﻩ ﻣﺒﺎﺭﮎ‪ ،‬ﻃﺎﻫﺮﻩ‪ :‬ﺩﺭ ﻋﻤﺮ ﺧﻮﺩ ﺯﻳﻨﺖ ﳕﻰﮐﺮﺩ‪...‬ﻭﻟﮑﻦ ﻫﻨﮕﺎﻡ‬
‫ﺷﻬﺎﺩﺕ ﺧﻮﺩ ﺭﺍ ﺯﻳﻨﺖ ﳕﻮﺩ‪ (٣٨).‬ﺑﺎﻳﺪ ﲞﺎﻃﺮ ﺩﺍﺷﺖ ﮐﻪ ﻃﺎﻫﺮﻩ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﺑﺴﻴﺎﺭ ﺛﺮﻭﲤﻨﺪﻯ‬
‫ﺑﻮﺩ ﻭ ﺯﻳﻨﺖﺁﻻﺕ ﺑﺴﻴﺎﺭ ﺩﺍﺷﺖ ﻭﻟﮑﻦ ﺍﺻﻮ ﹰﻻ ﺍﺯ ﺁﻬﻧﺎ ﺍﺳﺘﻔﺎﺩﻩ ﳕﻰﳕﻮﺩ‪ .‬ﺑﺘﺼﺮﻳﺢ ﺣﻀﺮﺕ‬
‫ﱃﺍﻣﺮﺍﷲ ﻃﺎﻫﺮﻩ ﺩﺭ ﺑﺪﺷﺖ ﻧﻴﺰ ﻫﻨﮕﺎﻡ ﮐﺸﻒ ﺣﺠﺎﺏ ﺯﻳﻨﺖ ﮐﺮﺩﻩﺑﻮﺩ‪ (٣٩).‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻧﻴﺰ‬ ‫ﻭﹼ‬
‫ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﺿﻤﻦ ﺗﻮﺿﻴﺢ ﻭﺍﻗﻌﻪ ﺑﺪﺷﺖ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻧﺎﮔﻬﺎﻥ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺑﺪﻭﻥ ﺣﺠﺎﺏ‬
‫ﺑﺎ ﺁﺭﺍﻳﺶ ﻭ ﺯﻳﻨﺖ ﺑﻪ ﳎﻠﺲ ﻭﺭﻭﺩ ﻓﺮﻣﻮﺩ‪ ..(٤٠) .‬ﺩﺭ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﳘﭽﻨﲔ ﻣﺬﮐﻮﺭ ﮔﺮﺩﻳﺪﻩ‬
‫ﻼ ﺯﻳﻨﺖ ﮐﺮﺩﻩﺑﻮﺩ‪ (٤١) .‬ﺑﻨﻈﺮ‬ ‫)ﺍﻟﺒﺘ‪‬ﻪ ﺑﻨﻘﻞ ﺍﺯ ﺯﻥ ﮐﻼﻧﺘﺮ( ﮐﻪ ﻃﺎﻫﺮﻩ ﭘﻴﺶ ﺍﺯ ﺷﻬﺎﺩﺕ ﮐﺎﻣ ﹰ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﺑﺎ ﺍﺳﺘﻨﺎﺩ ﺑﻪ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻭ ﲟﺼﺪﺍﻕ ﺣﺎﺟﺖ ﻣﺸ‪‬ﺎﻃﻪ ﻧﻴﺴﺖ ﺭﻭﻯ‬
‫ﺩﻻﺭﺍﻡ ﺭﺍﻃﺎﻫﺮﻩ ﺑﻌﻠﹼﺖ ﺯﻳﺒﺎﺋﻰ ﺧﲑﻩﮐﻨﻨﺪﻩ ﻧﻴﺎﺯﻯ ﺑﻪ ﺁﺭﺍﻳﺶ ﻭ ﭘﲑﺍﻳﺶ ﻧﺪﺍﺷﺘﻪ ﻭ ﺗﻨﻬﺎ ﻫﻨﮕﺎﻡ‬
‫ﮐﺸﻒ ﺣﺠﺎﺏ ﺩﺭ ﺑﺪﺷﺖ ﻭ ﭼﻨﺪﺳﺎﻝ ﺑﻌﺪ ﺩﺭ ﳊﻈﺎﺗﻰ ﭘﻴﺶ ﺍﺯ ﺷﻬﺎﺩﺕ ﺯﻳﻨﺖ ﮐﺮﺩﻩﺍﺳﺖ‪.‬‬
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‫ﺑﺎﺭﻯ ﭘﺲ ﺍﺯ ﻋﺮﺽ ﳘﻪ ﺍﻳﻦ ﻧﮑﺎﺕ ﻭ ﻧﻘﻞ ﻧﻈﺮ ﻭﻗﺎﻳﻊﻧﮕﺎﺭﺍﻥ ‪‬ﺎﺋﻰ ﻭ ﻏﲑ ‪‬ﺎﺋﻰ ﻭ ﺳﺮﺍﳒﺎﻡ ﻧ ‪‬‬
‫ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺧﺼﻮﺹ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﲜﺎﺳﺖ ﮐﻪ ﺁﻧﭽﻪ ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﻧﻮﺷﺘﻪﺍﺳﺖ ﻧﻘﻞ ﮔﺮﺩﺩ ﺗﺎ ﻣﺴﮏﺍﳋﺘﺎﻡ ﺷﺮﺡ ﺣﻴﺎﺕ ﺍﻳﻦ ﻧﺎﺑﻐﻪ ﺩﻭﺭﺍﻥ ﺑﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ‬
‫ﺁﻧﭽﻪ ﻧﺒﻴﻞ ﻧﻮﺷﺘﻪﺍﺳﺖ ﺑﺎﻟﻨ‪‬ﺴﺒﻪ ﺟﺎﻣﻊ ﻭ ﺗﻘﺮﻳﺒﹰﺎ ﻣﺼ‪‬ﻮﺏ ﺍﺳﺖ‪ (٤٢) .‬ﺍﻟﺒﺘ‪‬ﻪ ﭼﻨﺪ ﻧﮑﺘﻪ ﮐﻮﭼﮏ‬
‫ﺍﺯ ﺗﺎﺭﻳﺦ ﺍﻭ ﺩﺭ ﺑﺎﺏ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺑﺎﻳﺪ ﺑﺎ ﳏﺘﻮﺍﻯ ﮐﺘﺎﺏ ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺍﺛﺮ ﻗﻠﻢ ﺣﻀﺮﺕ‬
‫ﱃﺍﻣﺮﺍﷲ ﺗﻄﺒﻴﻖ ﺷﻮﺩ‪ .‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺑﻨﻘﻞ‬‫ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﻭ ﮐﺘﺎﺏ ‪ God Passes By‬ﺍﺛﺮ ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺍﺯ ﺑﺮﺧﻰ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ﻧﺰﺩﻳﮏ ﺯﻥ ﮐﻼﻧﺘﺮ ﺩﺍﺳﺘﺎﻥ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺮﺍﻯ ﻧﺴﻞﻫﺎﻯ ﺁﻳﻨﺪﻩ ﲞﻮﰉ‬
‫ﺗﺼﻮﻳﺮ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺯﻥ ﮐﻼﻧﺘﺮ ﺑﺮﺧﻼﻑ ﺷﻮﻫﺮ ﺧﻮﻳﺶ ﺍﺭﺍﺩﺕ ﺷﺪﻳﺪﻯ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺩﺍﺷﺖ ﻭ ﺩﺭ ﻧﻘﺶ ﻣﻴﺰﺑﺎﻥ ﻃﺎﻫﺮﻩ ﺗﺎ ﺁﳒﺎ ﮐﻪ ﺍﻣﮑﺎﻥ ﺩﺍﺷﺖ ﻭ ﳏﻤﻮﺩﺧﺎﻥ ﺩﺧﺎﻟﺖ ﻧﺪﺍﺷﺖ‬
‫ﻭﺳﺎﺋﻞ ﺭﺍﺣﺖ ﻃﺎﻫﺮﻩ ﻭ ﻣﻼﻗﺎﺕ ﺍﻭ ﺭﺍ ﺑﺎ ﻧﺴﻮﺍﻥ ﺍﺯ ﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﻭ ﺩﻳﮕﺮ ﺑﺎﻧﻮﺍﻥ ﻃﻬﺮﺍﻥ ﻓﺮﺍﻫﻢ‬
‫ﻣﻰﳕﻮﺩ‪ .‬ﺯﻥ ﮐﻼﻧﺘﺮ ﮔﻔﺘﻪﺍﺳﺖ ﮐﻪ ﺩﺭ ﺷﺐ ﭘﻴﺶ ﺍﺯ ﺷﻬﺎﺩﺕ‪ ،‬ﻃﺎﻫﺮﻩ ﻣﺮﺍ ﻧﺰﺩ ﺧﻮﺩ ﺍﺣﻀﺎﺭ‬
‫ﳕﻮﺩ‪ .‬ﻟﺒﺎﺱ ﺑﺴﻴﺎﺭ ﺯﻳﺒﺎﻯ ﺳﭙﻴﺪﻯ ﺑﱳ ﮐﺮﺩﻩﺑﻮﺩ‪ .‬ﺍﻃﺎﻕ ﺍﻭ ﺍﺯ ﺑﻮﻯ ﻋﻄﺮﻯ ﮐﻪ ﺍﺳﺘﻌﻤﺎﻝ ﳕﻮﺩﻩ‬
‫ﺑﻮﺩ ﭼﻮﻥ ﺑﺎﻍ ﮔﻞ ﺭﺿﻮﺍﻥ ﻣﻌﻨﱪ ﺑﻮﺩ‪ .‬ﺑﻪ ﻣﻦ ﻓﺮﻣﻮﺩ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ ﳏﺒﻮﰈ ﺁﻣﺎﺩﻩ ﮐﺮﺩﻩﺍﻡ‪.‬‬
‫ﭼﻮﻥ ﺍﻳﻦ ﺷﻨﻴﺪﻡ ﻟﺮﺯﻳﺪﻡ ﻭ ﺑﺸﺪ‪‬ﺕ ﮔﺮﻳﺴﺘﻢ‪ .‬ﺑﺎ ﳊﻦ ﳐﺼﻮﺹ ﺑﻪ ﻣﻦ ﻓﺮﻣﻮﺩ ﭼﻨﺪ ﺗﻘﺎﺿﺎ ﺍﺯ ﺗﻮ‬
‫ﺩﺍﺭﻡ‪ .‬ﻳﮑﻰ ﺁﻧﮑﻪ ﭘﺴﺮﺕ ﺭﺍ ﻓﺮﺩﺍ ﺑﺎ ﻣﻦ ﺑﻔﺮﺳﱴ ﮐﻪ ﻧﺎﻇﺮ ﺻﺤﻨﻪ ﺷﻬﺎﺩﺕ ﻣﻦ ﺑﺎﺷﺪ‪ .‬ﺑﻪ ﺍﻭ‬
‫ﺑﺴﭙﺎﺭ ﻣﺮﺍﻗﺒﺖ ﮐﻨﺪ ﮐﻪ ﻣﺄﻣﻮﺭﺍﻥ ﺷﻬﺎﺩﺕ ﻟﺒﺎﺱ ﺍﺯ ﺗﻦ ﻣﻦ ﺑﲑﻭﻥ ﻧﻴﺎﻭﺭﻧﺪ‪ .‬ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺑﻪ ﺍﻭ‬
‫ﺑﮕﻮ ﺑﻪ ﻣﺄﻣﻮﺭﺍﻥ ﺑﮕﻮﻳﺪ ﺑﺪﻥ ﻣﺮﺍ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺩﺭ ﻣﻴﺎﻥ ﭼﺎﻫﻰ ﺍﻓﮑﻨﻨﺪ ﻭ ﺁﻧﺮﺍ ﺑﺎ ﺧﺎﮎ ﻭ‬
‫ﺳﻨﮓ ﺍﻧﺒﺎﺷﺘﻪ ﺳﺎﺯﻧﺪ‪ .‬ﺳﻮﻡ ﺁﻧﮑﻪ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﻣﻦ ﺯﱏ ﻧﺰﺩ ﺗﻮ ﻣﻰﺁﻳﺪ ﺍﻳﻦ ﺑﺴﺘﻪ ﺭﺍ ﮐﻪ ﺑﺘﻮ‬
‫ﻣﻰﺳﭙﺎﺭﻡ ﺑﻪ ﻭﻯ ﺑﺪﻩ‪ .‬ﭼﻬﺎﺭﻡ ﺁﻧﮑﻪ ﺍﺯ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺑﻪ ﺑﻌﺪ ﺑﻪ ﺍﺣﺪﻯ ﺍﺟﺎﺯﻩ ﻣﺪﻩ ﮐﻪ ﺑﻪ ﺍﻃﺎﻕ ﻣﻦ‬
‫ﺑﻴﺎﻳﺪ‪ .‬ﻣﻰﺧﻮﺍﻫﻢ ﺑﺎ ﳏﺒﻮﺏ ﺁﲰﺎﱏ ﺧﻮﻳﺶ ﺭﺍﺯ ﻭ ﻧﻴﺎﺯ ﳕﺎﱘ ﻭ ﺗﺎ ﺳﺎﻋﺖ ﺷﻬﺎﺩﺕ ﺭﻭﺯﻩ ﺩﺍﺭ‬
‫ﺑﺎﺷﻢ‪ .‬ﺩﺭ ﺭﺍ ﺑﺒﻨﺪ ﺗﺎ ﺁﻧﮕﺎﻩ ﮐﻪ ﺗﺮﺍ ﺻﺪﺍ ﮐﻨﻢ‪ .‬ﺍﺯ ﺗﻮ ﲤﻨ‪‬ﺎ ﺩﺍﺭﻡ ﮐﻪ ﺭﺍﺯ ﺷﻬﺎﺩﺕ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﺑﻪ‬
‫ﺗﻮ ﮔﻔﺘﻪﺍﻡ ﺑﺎ ﺍﺣﺪﻯ ﺩﺭ ﻣﻴﺎﻥ ﻧﮕﺬﺍﺭﻯ‪ .‬ﻣﻦ ﺩﺭ ﺍﻃﺎﻕ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺴﺘﻢ ﻭ ﺑﻪ ﺍﻃﺎﻕ ﺧﻮﺩ‬
‫ﺑﺮﮔﺸﺘﻢ‪ .‬ﳏﺰﻭﻥ ﻭ ﺩﳋﻮﻥ ﺑﻮﺩﻡ‪ .‬ﺍﻧﺪﻳﺸﻪ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺧﻮﺍﺏ ﺍﺯ ﭼﺸﻤﺎﱎ ﺭﺑﻮﺩﻩﺑﻮﺩ‪ .‬ﺩﺭ‬
‫ﺣ ‪‬ﻖ ﺍﻭ ﺩﻋﺎ ﻣﻰﮐﺮﺩﻡ‪ .‬ﺁﻥ ﺷﺐ ﻭ ﺭﻭﺯ ﺑﻌﺪ ﭼﻨﺪﻣﺮﺗﺒﻪ ﻧﺰﺩﻳﮏ ﺩﺭ ﺍﻃﺎﻕ ﺍﻭ ﺭﻓﺘﻢ ﻭ ﺳﺎﮐﺖ‬
‫ﺍﻳﺴﺘﺎﺩﻡ‪ .‬ﺷﻨﻴﺪﻡ ﻃﺎﻫﺮﻩ ﺑﺎ ﻧﻮﺍﻯ ﺩﻝﺍﻧﮕﻴﺰﻯ ﺑﻨﻤﺎﺯ ﻭ ﺭﺍﺯ ﻭ ﻧﻴﺎﺯ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﰉﺍﻧﺒﺎﺯ ﻣﺸﻐﻮﻝ‬
‫ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﻃﺎﻫﺮﻩ ﺍﺯ ﻣﻦ ﺧﻮﺍﺳﺘﻪ ﺑﻮﺩ ﺍﳒﺎﻡ ﺩﺍﺩﻡ‪ .‬ﭘﻴﻐﺎﻡ ﺍﻭ ﺭﺍ ﺑﻪ ﭘﺴﺮﻡ ﺩﺍﺩﻡ ﭼﻬﺎﺭﺳﺎﻋﺖ ﭘﺲ‬
‫ﺍﺯ ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﻫﻨﮕﺎﻣﻰ ﮐﻪ ﺷﻮﻫﺮﻡ ﺩﺭ ﺧﺎﻧﻪ ﻧﺒﻮﺩ ﻣﺄﻣﻮﺭﺍﻥ ﻋﺰﻳﺰﺧﺎﻥ ﺳﺮﺩﺍﺭ ﺩﺭ ﺯﺩﻧﺪ‪ .‬ﭘﺴﺮﻡ‬
‫ﺩﺭ ﺭﺍ ﺑﺎﺯ ﮐﺮﺩ‪ .‬ﻣﺄﻣﻮﺭﺍﻥ ﺑﺮﺍﻯ ﺑﺮﺩﻥ ﻃﺎﻫﺮﻩ ﺁﻣﺪﻩﺑﻮﺩﻧﺪ‪ .‬ﭼﻮﻥ ﺩﺭ ﺍﻃﺎﻕ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺎﺯ ﮐﺮﺩﻡ‬
‫ﻼ ﺁﻣﺎﺩﻩ ﺭﻓﱳ ﺍﺳﺖ‪ .‬ﺗﺎ ﻣﺮﺍ ﺩﻳﺪ ﺩﺭ ﺁﻏﻮﺵ‬ ‫ﺩﻳﺪﻡ ﭼﺎﺩﺭ ﺑﺴﺮ ﮐﺮﺩﻩ ﺩﺭ ﺍﻃﺎﻕ ﻗﺪﻡ ﻣﻰﺯﻧﺪ ﻭ ﮐﺎﻣ ﹰ‬
‫ﮐﺸﻴﺪ ﻭ ﺑﻮﺳﻴﺪ ﻭ ﺻﻨﺪﻭﻗﭽﻪﺍﻯ ﺭﺍ ﺑﺎ ﮐﻠﻴﺪﺩﺍﻥ ﺑﻪ ﻣﻦ ﺩﺍﺩ ﻭ ﮔﻔﺖ ﺍﻳﻦ ﺭﺍ ﺑﺮﺍﻯ ﻳﺎﺩﮔﺎﺭ ﺑﺘﻮ‬
‫ﻣﻰﺩﻫﻢ ﮐﻪ ﻫﺮﻫﻨﮕﺎﻡ ﺩﺭ ﺁﻥ ﺭﺍ ﺑﺎﺯ ﮐﲎ ﻭ ﺍﺷﻴﺎﺀ ﻣﻮﺟﻮﺩ ﺩﺭ ﺁﻥ ﺭﺍ ﺑﺒﻴﲎ ﺑﻴﺎﺩ ﻣﻦ ﺍﻓﱴ‪ .‬ﻃﺎﻫﺮﻩ‬
‫ﻭﺩﺍﻉ ﳕﻮﺩ ﻭ ﳘﺮﺍﻩ ﭘﺴﺮ ﻣﻦ ﺍﺯ ﺧﺎﻧﻪ ﺧﺎﺭﺝ ﮔﺸﺖ‪ .‬ﺁﻥ ﺩﻭ ﻭ ﻓﺮ‪‬ﺍﺷﺎﻥ ﺳﻮﺍﺭ ﺍﺳﺐ ﺷﺪﻩ ﺭﻓﺘﻨﺪ‪.‬‬
‫ﺳﻪ ﺳﺎﻋﺖ ﺑﻌﺪ ﭘﺴﺮﻡ ﺩﺭ ﺣﺎﻟﯽ ﮐﻪ ﺍﺷﮏ ﺍﺯ ﭼﺸﻤﺎﻧﺶ ﺳﺮﺍﺯﻳﺮ ﺑﻮﺩ ﺑﻪ ﺧﺎﻧﻪ ﺑﺎﺯﮔﺸﺖ‪ .‬ﮔﻔﺖ‬
‫ﮐﻪ ﭼﻮﻥ ﺑﻪ ﺑﺎﻍ ﺍﻳﻠﺨﺎﱏ ﺭﺳﻴﺪﱘ ﺩﻳﺪﱘ ﺳﺮﺩﺍﺭ ﻭ ﻣﻌﺎﻭﻧﺎﻧﺶ ﺑﻨﻬﺎﻳﺖ ﺩﺭﺟﻪ ﻣﺴﺘﻨﺪ ﻭ ﺻﺪﺍﻯ‬
‫ﻗﻬﻘﻬﻪ ﺁﻧﺎﻥ ﺑﻠﻨﺪ ﺍﺳﺖ‪ .‬ﺳﺮﺩﺍﺭ ﺩﺭ ﳘﺎﻥ ﺣﺎﻝ ﻣﺴﱴ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﻃﺎﻫﺮﻩ ﺭﺍ ﺧﻔﻪ ﳕﺎﻳﻨﺪ ﻭﺟﺴﺪﺵ‬
‫ﺭﺍ ﺩﺭ ﭼﺎﻩ ﺍﻓﮑﻨﻨﺪ‪ (٤٣) .‬ﺑﺮﻭﺍﻳﺖ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﭘﺴﺮ ﮐﻼﻧﺘﺮ ﺑﺮﺍﻯ ﻣﺎﺩﺭﺵ ﭼﻨﲔ ﺣﮑﺎﻳﺖ‬
‫ﮐﺮﺩﻩﺍﺳﺖ‪ :‬ﻭﻗﱴ ﮐﻪ ﺑﻪ ﺩﺭﺏ ﺑﺎﻍ ﺭﺳﻴﺪﱘ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﭘﻴﺎﺩﻩ ﺷﺪﻩ ﺑﻪ ﻣﻦ ﻓﺮﻣﻮﺩ ﳕﻰﺧﻮﺍﻫﻢ‬
‫ﺑﺎ ﺳﺮﺩﺍﺭ ﺭﻭﺑﺮﻭ ﺷﻮﻡ‪ .‬ﺗﻮ ﻭﺍﺳﻄﻪ ﺑﲔ ﻣﻦ ﻭ ﺳﺮﺩﺍﺭ ﺑﺎﺵ‪ .‬ﺍﺯ ﻗﺮﺍﺭﻯ ﮐﻪ ﻣﻰﺑﻴﻨﻢ ﺁﻬﻧﺎ ﻣﻰﺧﻮﺍﻫﻨﺪ‬
‫ﻣﺮﺍ ﺧﻔﻪ ﮐﻨﻨﺪ‪ .‬ﭼﻨﺪﻯ ﻗﺒﻞ ﺑﺮﺍﻯ ﳘﲔ ﻣﻘﺼﺪ ﻭ ﭼﻨﲔ ﻭﻗﱴ ﺩﺳﺘﻤﺎﻝ ﺍﺑﺮﻳﺸﻤﻰ ‪‬ﻴ‪‬ﻪ ﮐﺮﺩﻩﺍﻡ‪ .‬ﺁﻥ‬
‫ﺭﺍ ﺑﺘﻮ ﻣﻰﺩﻫﻢ ﻭ ﺭﺟﺎﺀ ﺩﺍﺭﻡ ﺑﺮﻭﻯ ﻭ ﺁﻥ ﻣﺴﺖ ﻣﺪﻫﻮﺵ ﺭﺍ ﺭﺍﺿﻰ ﮐﲎ ﮐﻪ ﻣﺮﺍ ﺑﺎ ﺍﻳﻦ ﺩﺳﺘﻤﺎﻝ‬
‫ﺧﻔﻪ ﮐﻨﺪ‪ .‬ﻣﻦ ﻧﺰﺩ ﺳﺮﺩﺍﺭ ﺭﻓﺘﻢ‪ .‬ﺩﻳﺪﻡ ﺩﺭ ﻬﻧﺎﻳﺖ ﺩﺭﺟﻪ ﻣﺴﱴ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﻣﺮﺍ ﺩﻳﺪ ﻓﺮﻳﺎﺩ‬
‫ﮐﺸﻴﺪ ﺧﻮﺷﻰ ﻣﺎ ﺭﺍ ﺍﺯ ﺑﲔ ﻣﱪ ﻭ ﻋﻴﺶ ﻣﺎ ﺭﺍ ﻣﮑﺪ‪‬ﺭ ﻣﺴﺎﺯ‪ .‬ﺑﺮﻭ ﺑﮕﻮ ﺁﻥ ﺯﻥ ﺑﺪﲞﺖ ﺭﺍ ﺑﱪﻧﺪ‬
‫ﺧﻔﻪ ﮐﻨﻨﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﭼﺎﻩ ﺑﻴﻨﺪﺍﺯﻧﺪ‪ .‬ﻣﻦ ﺍﺯ ﺷﻨﻴﺪﻥ ﺍﻳﻦ ﺳﺨﻦ ﻭ ﺻﺪﻭﺭ ﺍﻳﻦ ﻓﺮﻣﺎﻥ ﺣﲑﺕ‬
‫ﮐﺮﺩﻡ ﻭ ﺩﻳﺪﻡ ﺩﻳﮕﺮ ﺟﺎﻯ ﮔﻔﺘﮕﻮ ﻧﻴﺴﺖ‪ .‬ﻟﺬﺍ ﻧﺰﺩ ﺩﻭﻧﻔﺮ ﺍﺯ ﻧﻮﮐﺮﻫﺎﻯ ﺳﺮﺩﺍﺭ ﮐﻪ ﺑﺎ ﺁﻬﻧﺎ ﺁﺷﻨﺎ‬
‫ﺑﻮﺩﻡ ﺭﻓﺘﻢ ﻭ ﺩﺳﺘﻤﺎﻝ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﻪ ﺁﻬﻧﺎ ﺩﺍﺩﻡ‪ .‬ﺁﻥ ﺩﻭﻧﻔﺮ ﻣﻄﺎﺑﻖ ﻣﻴﻞ ﻃﺎﻫﺮﻩ ﺭﻓﺘﺎﺭ ﮐﺮﺩﻧﺪ‪ .‬ﳘﺎﻥ‬
‫ﺩﺳﺘﻤﺎﻝ ﺭﺍ ﺩﻭﺭ ﮔﺮﺩﻧﺶ ﭘﻴﭽﻴﺪﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺧﻔﻪ ﮐﺮﺩﻧﺪ‪ .‬ﻓﻮﺭﹰﺍ ﻧﺰﺩ ﺑﺎﻏﺒﺎﻥ ﺭﻓﺘﻢ ﻭ ﺑﺮﺍﻯ ﺩﻓﻦ‬
‫ﺟﺴﺪ ﻃﺎﻫﺮﻩ ﳏﻠﹼﻰ ﺍﺯ ﺍﻭ ﺧﻮﺍﺳﺘﻢ‪ .‬ﮔﻔﺖ ﭼﺎﻫﻰ ﺗﺎﺯﻩ ﮐﻨﺪﻩﺍﱘ ﻭ ﻫﻨﻮﺯ ﲤﺎﻡ ﻧﺸﺪﻩ ﻭ ﺑﺮﺍﻯ ﺍﻳﻦ‬
‫ﻣﻨﻈﻮﺭ ﺧﻮﺑﺴﺖ‪ .‬ﻓﻮﺭﹰﺍ ﺑﺎ ﮐﻤﮏ ﺩﻳﮕﺮﺍﻥ ﺟﺴﺪ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﺁﳒﺎ ﺍﻓﮑﻨﺪﱘ ﻭ ﺁﻧﺮﺍ ﳘﺎﻧﻄﻮﺭ ﮐﻪ‬
‫ﮔﻔﺘﻪ ﺑﻮﺩ ﺑﺎ ﺧﺎﮎ ﻭ ﺳﻨﮓ ﺍﻧﺒﺎﺷﺘﻴﻢ‪...‬ﻣﻦ ﺍﺯ ﺷﻨﻴﺪﻥ ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﮐﻪ ﭘﺴﺮﻡ ﺑﺮﺍﱘ ﻧﻘﻞ ﮐﺮﺩ‬
‫ﮔﺮﻳﺎﻥ ﺷﺪﻡ ﻭ ﺍﺯ ﺷﺪ‪‬ﺕ ﺗﺄﺛﹼﺮ ﺑﻴﻬﻮﺵ ﺭﻭﻯ ﺯﻣﲔ ﺍﻓﺘﺎﺩﻡ‪ .‬ﭼﻮﻥ ‪‬ﻮﺵ ﺁﻣﺪﻡ ﺩﻳﺪﻡ ﭘﺴﺮﻡ ﻫﻢ‬
‫ﻣﺎﻧﻨﺪ ﻣﻦ ﻣﺘﺄﺛﹼﺮ ﺍﺳﺖ ﻭ ﺩﺭ ﺑﺴﺘﺮ ﺧﻮﺩ ﺍﻓﺘﺎﺩﻩ ﮔﺮﻳﻪ ﻣﻰﮐﻨﺪ ﻭ ﭼﻮﻥ ﻣﺮﺍ ﺑﺸﺪ‪‬ﺕ ﻣﺘﺄﺛﹼﺮ ﺩﻳﺪ‬
‫ﮔﻔﺖ ﮔﺮﻳﻪ ﻧﮑﻦ ﺍﮔﺮ ﭘﺪﺭﻡ ﮔﺮﻳﻪ ﺗﺮﺍ ﺑﺒﻴﻨﺪ ﳑﮑﻦ ﺍﺳﺖ ﺑﺮﺍﻯ ﺣﻔﻆ ﻣﻘﺎﻡ ﻭ ﺭﺗﺒﻪ ﺧﻮﺩ ﻣﺎ ﺭﺍ‬
‫ﺗﺮﮎ ﮐﻨﺪ ﻭ ﻗﻄﻊ ﺭﺍﺑﻄﻪ ﳕﺎﻳﺪ ﻭ ﻧﺰﺩ ﺷﺎﻩ ﻣﺮﺍ ﻭ ﺗﺮﺍ ﻣﺘ‪‬ﻬﻢ ﮐﻨﺪ ﻭ ﮔﺮﻓﺘﺎﺭ ﺩﴰﻦ ﺧﻮﳔﻮﺍﺭ ﺷﻮﱘ‬
‫ﻭ ﺷﺎﻩ ﺑﻪ ﺍﻋﺪﺍﻡ ﻣﺎ ﻓﺮﻣﺎﻥ ﺩﻫﺪ‪ .‬ﻣﺎﺩﺍﻡ ﮐﻪ ﻣﺎ ﺑﺎﰉ ﻧﻴﺴﺘﻴﻢ ﻭ ﺑﻪ ﺍﻣﺮ ﺑﺎﺏ ﺍﳝﺎﻥ ﻧﺪﺍﺭﱘ ﭼﺮﺍ ﺧﻮﺩ‬
‫ﺭﺍ ‪‬ﻼﮐﺖ ﻭ ﻣﺼﻴﺒﺖ ﺍﻧﺪﺍﺯﱘ‪ .‬ﻓﻘﻂ ﻣﻦ ﻭ ﺗﻮ ﺑﺎﻳﺪ ﺳﻌﻰ ﮐﻨﻴﻢ ﮐﻪ ﻫﺮﮐﺲ ﺍﺯ ﻃﺎﻫﺮﻩ ﺑﺪﮔﻮﺋﻰ‬
‫ﮐﺮﺩ ﺩﻓﺎﻉ ﮐﻨﻴﻢ ﻭ ﳏﺒ‪‬ﺖ ﺍﻭ ﺭﺍ ﺩﺭ ﻗﻠﺐ ﺧﻮﺩ ﻣﺴﺘﻮﺭ ﺩﺍﺭﱘ‪ (٤٤).‬ﺑﺮﻭﺍﻳﺖ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺯﻥ‬
‫ﮐﻼﻧﺘﺮ ﮔﻔﺘﻪ ﺍﺳﺖ ﮐﻪ ﺳﻪ ﺭﻭﺯ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺯﱏ ﺑﺎ ﳘﺎﻥ ﻧﺎﻡ ﻭ ﻧﺸﺎﻥ ﮐﻪ ﻃﺎﻫﺮﻩ‬
‫ﮔﻔﺘﻪ ﺑﻮﺩ ﻧﺰﺩ ﻣﻦ ﺁﻣﺪ ﻭ ﺑﺴﺘﻪ ﺍﻣﺎﻧﱴ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺪﻭ ﺩﺍﺩﻡ ﻭ ﺩﻳﮕﺮ ﺁﻥ ﺯﻥ ﺭﺍ ﻫﺮﮔﺰ ﻧﺪﻳﺪﻡ‪.‬‬
‫)‪ (٤٥‬ﺑﺮﺧﻰ ﺍﺯ ﻭﻗﺎﻳﻊﻧﮕﺎﺭﺍﻥ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﮐﻪ ﺍﻳﻦ ﺑﺎﻧﻮ ﺷﺎﻫﺰﺍﺩﻩ ﴰﺲﺟﻬﺎﻥ ﻣﺘﺨﻠﹼﺺ ﺑﻪ ﻓﺘﻨﻪ‬
‫ﺑﻮﺩﻩﺍﺳﺖ‪ (٤٦) .‬ﺯﻥ ﮐﻼﻧﺘﺮ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺻﻨﺪﻭﻗﭽﻪ ﺍﻫﺪﺍﺋﻰ ﺍﻭ ﺭﺍ ﺑﺎﺯ ﳕﻮﺩ‪ .‬ﺩﺭ ﺁﻥ‬
‫ﺻﻨﺪﻭﻗﭽﻪ ﻳﮏ ﺷﻴﺸﻪ ﻋﻄﺮ ﮐﻮﭼﮏ‪ ،‬ﻳﮏ ﺗﺴﺒﻴﺢ )ﺳُﺒﺠﻪ( ﻳﮏ ﮔﺮﺩﻥﺑﻨﺪ ﺍﺯ ﻣﺮﺟﺎﻥ ﻭ ﺳﻪ‬
‫ﻋﺪﺩ ﺍﻧﮕﺸﺘﺮﻯ ﺍﺯ ﻓﲑﻭﺯﻩ ﻭ ﻋﻘﻴﻖ ﻳﺎﻓﺖ‪ (٤٧) .‬ﻳﺎﺩﮔﺎﺭ ﺷﲑﺯﱏ ﮐﻪ ﺩﺭ ﻃﻬﺎﺭﺕ ﻭ ﺗﻘﻮﻯ‪ ،‬ﺩﺭ‬
‫ﺩﺍﻧﺶ ﻭ ﺑﻴﻨﺶ ﻭ ﺫﮐﺎﺀ ﻭ ﻧﻴﺰ ﺩﺭ ﻣﺮﺍﺗﺐ ﺣ ‪‬ﻖﭘﺮﺳﱴ ﻭ ﺟﺎﻧﺒﺎﺯﻯ ﺩﺭ ﻣﻴﺎﻥ ﻧﺴﻮﺍﻥ ﻋﺼﺮ ﺧﻮﻳﺶ‬
‫ﺺ ﺣ ‪‬ﻖ ﻭ ﺗﺎﺭﻳﺦ ﺍﻭ ﺭﺍ‬
‫ﺑﻞ ﺩﺭ ﺗﺎﺭﻳﺦ ﻗﻴﺎﻡ ﻧﺴﻮﺍﻥ ﲜﻬﺖ ﮐﺴﺐ ﺁﺯﺍﺩﻯ ﰉﻧﻈﲑ ﺑﻮﺩ‪ .‬ﺯﱏ ﮐﻪ ﻧ ‪‬‬
‫ﻃﺎﻫﺮﻩ ﺟﺎﻭﺩﺍﻧﻪ ﺧﻮﺍﻧﺪﻩﺍﺳﺖ‪ .‬ﺍﻳﻦﭼﻨﲔ ﻣﻼﹼﻋﻠﯽ ﮐﲎ ﻭ ﻣﲑﺯﺍﳏﻤ‪‬ﺪ ﺍﻧﺪﺭﻣﺎﱏ ﻓﺘﻮﺍﻯ ﻗﺘﻞ ﻃﺎﻫﺮﻩ‬
‫ﻼ ﺁﻣﺪ ﺭﻭﺯ ﭘﻴﺶ ﺍﺯ ﺷﻬﺎﺩﺕ ﻓﺘﻮﺍﻯ ﻗﺘﻞ ﺻﺎﺩﺭ ﳕﻮﺩ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ‬‫ﺩﺍﺩﻧﺪ‪ .‬ﺷﺎﻩ ﻧﻴﺰ ﭼﻨﺎﻧﮑﻪ ﻗﺒ ﹰ‬
‫ﻓﺮﺩﺍﻯ ﺁﻥ ﺭﻭﺯ ﻃﺎﻫﺮﻩ ﻣﺴﺖ ﺍﺯ ﺑﺎﺩﻩ ﺟﺎﻡ ﺍﻟﺴﺖ ﺩﺭ ﻣﺬﺑﺢ ﻋﺸﻖ ﺣﺎﺿﺮ ﮔﺸﺖ ﻭ ﺑﻪ ﳏﺒﻮﺏ‬
‫ﺧﻮﻳﺶ ﭘﻴﻮﺳﺖ‪.‬‬
 ‫ﻋﺸﻖ ﻋﻠﻢ ﮐﻮﻓﺖ ﺑﻮﻳﺮﺍﻧﻪﺍﻡ ﺩﺍﺩ ﺻﻼ ﺑﺮ ﺩﺭ ﺟﺎﻧﺎﻧﻪﺍﻡ‬
‫ﺑﺎﺩﻩ ﺣ ‪‬ﻖﺭﳜﺖ ﺑﻪ ﭘﻴﻤﺎﻧﻪﺍﻡ ﺍﺯ ﺧﻮﺩ ﻭ ﻋﺎﱂ ﳘﻪ ﺑﻴﮕﺎﻧﻪﺍﻡ‬
‫ﺣ ‪‬ﻖ ﻃﻠﺒﺪ ﳘﹼﺖ ﻭﺍﻻﻯ ﻣﻦ‬
‫ﺳﺎﻗﻰ ﻣﻴﺨﺎﻧﻪ ﺑﺰﻡ ﺍﻟﺴﺖ ﺭﳜﺖ‪‬ﺮﺟﺎﻡﭼﻮﺻﻬﺒﺎ ﺯﺩﺳﺖ‬
‫ﺫﺭ‪‬ﻩﺻﻔﺖﺷﺪﳘﻪﺫﺭ‪‬ﺍﺕﭘﺴﺖ ﺑﺎﺩﻩ ﺯﻣﺎﻣﺴﺖ ﺷﺪﻭﮔﺸﺖﻫﺴﺖ‬
‫ﺍﺯ ﺍﺛﺮ ﻧﺸﺌﻪ ﺻﻬﺒﺎﻯ ﻣﻦ‬
‫ﻋﺸﻖ ‪‬ﺮﳊﻈﻪ ﻧﺪﺍ ﻣﻰﮐﻨﺪ ﺑﺮ ﳘﻪ ﻣﻮﺟﻮﺩ ﺻﺪﺍ ﻣﻰﮐﻨﺪ‬
‫ﻫﺮﮐﻪ ﻫﻮﺍﻯ ﺭﻩ ﻣﺎ ﻣﻰﮐﻨﺪ ﮔﺮ ﺣﺬﺭ ﺍﺯ ﻣﻮﺝ ﺑﻼ ﻣﻰﮐﻨﺪ‬
‫ﭘﺎ ﻧﻨﻬﻨﺪ ﺑﺮ ﻟﺐ ﺩﺭﻳﺎﻯ ﻣﻦ‬
‫ﺯﻳﺮﻧﻮﻳﺲ ﲞﺶ ﭘﺎﻧﺰﺩﻫﻢ‬
‫ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫‪ _ ١‬ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ‪ .‬ﺻﻔﺤﻪ ‪.٥١‬‬
‫‪ _ ٢‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٥١ _ ٥٢‬‬
‫‪ _ ٣‬ﺯﺭﻗﺎﱏ‪ .‬ﺑﺪﺍﻳﻊﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﻔﺤﻪ ‪.٣٣٦‬‬
‫‪ _ ٤‬ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﻪ ﺗﻔﺼﻴﻠﯽ ﻭﺍﻗﻌﻪ ﺭﻣﻰ ﺷﺎﻩ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ ﺣﻀﺮﺕ‬
‫ﺑﺎﺏﺗﺄﻟﻴﻒ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﺫﻳﻞ ﳘﲔ ﻋﻨﻮﺍﻥ )ﺻﻔﺤﺎﺕ ‪.(٥٩٠ _ ٦٤٠‬‬
‫‪ .God Passes By _ ٥‬ﺻﻔﺤﻪ ‪.٧٤‬‬
‫‪ _ ٦‬ﺑﺮﺧﻰ ﺍﺯ ﻓﻘﺮﺍﺕ ﻟﻮﺡ ﻣﺒﺎﺭﮎ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻗﺪ ﻧﺰ‪‬ﻝ ﳌﻼﹼﻋﻠﯽ ﮐﻨﺪﻯ ﺍﻟﹼﺬﻯ ﳛﮑﻢ ﰱﺍﻟﻄﹼﺎﺀ‬
‫ﻫﻮﺍﻟﺒ‪‬ﻄﺎﺵ ﺫﻭﺍﻟﺒﺄﺱ ﺍﻟﺸ‪‬ﺪﻳﺪ‪ .‬ﺍﻥ ﻳﺎ ﻋﻠﯽ ﻗﺪ ﺑﮑﻰ ﺭﺳﻮﻝﺍﷲ ﻣﻦ ﻇﻠﻤﮏ ﲟﺎ ﺍﺗ‪‬ﺒﻌﺖ ﺍﳍﻮﻯ ﻭ‬
‫ﺍﻋﺮﺿﺖ ﻋﻦ ﺍﳍﺪﻯ‪ .‬ﺍ ﹼﻥ ﺭﺑ‪‬ﮏ ﻟﺒﺎﳌﺮﺻﺎﺩ‪ .‬ﻗﺪ ﺍﻓﺘﻴﺖ ﻋﻠﯽ ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﰱ ﻫﺬﺍﺍﻟﻴﻮﻡ ﺍﻟﹼﺬﻯ ﻓﻴﻪ‬
‫ﺍﺳﻮ ‪‬ﺩ ﻭﺟﻬﮏ ﻭ ﻭﺟﻮﻩ ﺍﻟﹼﺬﻳﻦ ﻧﻘﻀﻮﺍﺍﳌﻴﺜﺎﻕ‪ .‬ﻗﺪ ﺟﺎﺋﮑﻢ ﺍﻟﺒﺸﲑ ﻭ ﺑﺸ‪‬ﺮﮐﻢ ‪‬ﺬﺍﺍﻟﻈﹼﻬﻮﺭ ﺍﻟﹼﺬﻯ ﻣﻨﻪ‬
‫ﺍﺿﺎﺋﺖ ﺍﻵﻓﺎﻕ‪ .‬ﺍﻧﺘﻢ ﺍﻋﺮﺿﺘﻢ ﻋﻨﻪ‪...‬ﺧﻒ ﻣﻦﺍﷲ ﻭ ﻻ ﺗﺴﺘﮑﱪ ﻋﻠﯽ ﺍﻟﹼﺬﻯ ﺧﻠﻘﮏ ﺑﺎﻣﺮ ﻣﻦ‬
‫ﻂ ﺟﻨﺎﺏ ﺯﻳﻦﺍﳌﻘﺮ‪‬ﺑﲔ‪ ،‬ﺻﻔﺤﻪ‬ ‫ﻋﻨﺪﻩ‪ .‬ﺍﻥ ﺍﺭﺟﻊ ﺍﻟﻴﻪ‪ .‬ﲞﻀﻮﻉ ﻭ ﺍﻧﺎﺏ‪)...‬ﮐﺘﺎﺏ ﻣﺒﲔ‪ .‬ﺧ ﹼ‬
‫‪.(٣٧٢‬‬
‫‪ _ ٧‬ﻋﻨﻮﺍﻥ ﮐﺎﻣﻞ ﮐﺘﺎﺏ ﺗﻮﺿﻴﺢ ﺍﳌﻘﺎﻝ ﰱ ﻋﻠﻢ ﺍﻟﺪ‪‬ﺭﺍﻳﺔ ﻭ ﺍﻟﺮ‪‬ﺟﺎﻝﺍﺳﺖ‪ .‬ﺍﺯ ﺁﺛﺎﺭ ﺩﻳﮕﺮ ﺍﻭﲢﻘﻴﻖ‬
‫ﺍﻟﺪ‪‬ﻻﺋﻞ ﰱ ﺷﺮﺡ ﺗﻠﺨﻴﺺ ﺍﳌﺴﺎﺋﻞﻭ ﻧﻴﺰ ﺍﻟﻘﻀﺎﺀ ﻭ ﺍﻟﺸ‪‬ﻬﺎﺩﺍﺕ )ﺩﺭ ﺳﻪ ﺟﻠﺪ( ﺭﺍ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ‪.‬‬
‫‪ _ ٨‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﺍﻋﺘﻤﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ‪ .‬ﺍﳌﺂﺛﺮ ﻭ ﺍﻵﺛﺎﺭ‪ .‬ﺻﻔﺤﻪ ‪ ١٣٨‬ﻭ ﺑﻌﺪ‪.‬‬
‫ﺏ _ ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٦٩٦ _ ٩٩‬‬
‫‪ _ ٩‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.٦٩٨‬‬
‫‪ _ ١٠‬ﺍﺻﻔﻬﺎﱏ ﺣﺎﺝﻣﲑﺯﺍﺣﻴﺪﺭﻋﻠﯽ‪ .‬ﺗﺮﲨﻪ ﺍﺣﻮﺍﻝ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ )ﺧﻄﹼﻰ( ﺻﻔﺤﺎﺕ ‪_ ٨٠‬‬
‫‪.١٧٩‬‬
‫ﺟﻨﺎﺏ ﺣﺎﺝﻣﲑﺯﺍﺣﻴﺪﺭﻋﻠﯽ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﻪ ﻗﻮﻝ ﻣﻌﺘﻤﺪﺍﻟﹼﺪﻭﻟﻪ ﻓﺮﻫﺎﺩﻣﲑﺯﺍ ﺧﻄﺎﺏ ﺑﻪ ﻣﻼﹼﻋﻠﯽ‬
‫ﮐﲎ ﺍﺷﺎﺭﻩ ﻣﻰﮐﻨﺪ ﮐﻪ ﻣﻰﮔﻮﻳﺪ‪:‬ﴰﺎ ﻣﻰﴰﺎﺭﻳﺪ ﻣﺎ ﺭﺍ ﺍﺯ ﺍﻫﻞ ﺣﮑﻮﻣﺖ ﻭ ﻇﺎﱂ ﻭ ﺣﺮﺍﻡ ﺧﻮﺍﺭ ﺑﺎ‬
‫ﺍﻳﻨﮑﻪ ﺧﺪ‪‬ﺍﻡ ﻣﻦ ﺍﺯ ﺧﻮﻑ ﻣﻦ ﺟﺮﺃﺕ ﺷﺮﺏ ﲬﺮ ﻭ ﻗﻤﺎﺭ ﮐﺮﺩﻥ ﻧﺪﺍﺭﻧﺪ ﻭ ﺍﻣ‪‬ﺎ ﴰﺎ ﺩﺭ ﺧﺎﻧﻪﺍﺕ‬
‫ﺧﻢﻫﺎﻯ ﺷﺮﺍﺏ ﻭ ﺁﻻﺕ ﻭ ﺍﺩﻭﺍﺕ ﺗﻘﻄﲑ ﺷﺮﺍﺏ ﻭ ﺗﺒﺪﻳﻠﺶ ﲜﻮﻫﺮ ﻭ ﻋﺮﻕ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﻭ‬
‫ﺹ ﻭ ﻋﺎﻣ‪‬ﺖ ﮐﻨﻢ )ﺻﻔﺤﻪ‪.(٢٢٣‬‬ ‫ﻣﻰﺗﻮﺍﱎ ﺍﺯ ﺧﺎﻧﻪﺍﺕ ﺑﲑﻭﻥ ﺑﻴﺎﻭﺭﻡ ﻭ ﺭﺳﻮﺍﻯ ﺧﺎ ‪‬‬
‫‪ _ ١١‬ﺍﻓﻨﺎﻥ‪ .‬ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ .‬ﺻﻔﺤﺎﺕ ‪.٦٩ _ ٧٠‬‬
‫‪ _ ١٢‬ﻧﻴﮑﻼ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﺑﺎﺷﺘﺒﺎﻩ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﻃﺎﻫﺮﻩ ﺭﺍ ﺁﺧﺮﻳﻦ ﺑﺎﺭ ﺩﺭ ﻗﺰﻭﻳﻦ‬
‫ﺩﺳﺘﮕﲑ ﮐﺮﺩﻩ ﻭ ﺑﻪ ﻃﻬﺮﺍﻥ ﺑﺮﺩﻩ ﻭ ﺩﺭ ﺧﺎﻧﻪ ﮐﻼﻧﺘﺮ ﺯﻧﺪﺍﱏ ﳕﻮﺩﻩﺍﻧﺪ )ﺻﻔﺤﻪ ‪ ٤٧٧‬ﺗﺮﲨﻪ‬
‫ﻓﺎﺭﺳﻰ(‪ .‬ﺑﻄﻮﺭﻯﮐﻪ ﺩﺭ ﻣﱳ ﮐﺘﺎﺏ ﺣﺎﺿﺮ ﺑﺘﻔﺼﻴﻞ ﮔﻔﺘﻪﺍﱘ ﻣﺄﻣﻮﺭﺍﻥ ﻣﲑﺯﺍﺗﻘﹼﻰﺧﺎﻥ ﺍﻣﲑﮐﺒﲑ‬
‫ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺯ ﻗﺮﻳﻪ ﻭﺍﺯ ﺩﺭ ﺩﻝ ﺟﻨﮕﻠﻬﺎﻯ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺑﻪ ﻃﻬﺮﺍﻥ ﺑﺮﺩﻩﺍﻧﺪ‪.‬‬
‫‪ _ ١٣‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪Root. Tahirih pp. 95 - 96. :‬‬
‫‪ _ ١٤‬ﻧﻘﻞ ﺍﺯ ﺧﻄﺎﺑﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﮐﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﭘﺎﻧﺰﺩﻫﻢ ﺍﭘﺮﻳﻞ ‪ ١٩١٣‬ﺩﺭ ﺗﺎﻻﺭ ﻣﻮﺯﻩ‬
‫ﻣﻠﹼﻰ ﺑﻮﺩﺍﭘﺴﺖ ﺍﺩﺍﺀ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ )ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ .‬ﻣﺎﺋﺪﻩ ﺁﲰﺎﱏ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﻔﺤﻪ ‪ .(٢٤٩‬ﺩﺭ‬
‫ﺍﻳﻦ ﺧﻄﺎﺑﻪ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﺧﺼﻮﺹ ﺷﺮﺡ ﺍﺣﻮﺍﻝ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪... :‬‬
‫ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ‪‬ﺎﺋﻰ ﻧﻴﺰ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺑﻮﺩ‪ .‬ﺩﺭ ﻬﻧﺎﻳﺖ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﺍﺑﻴﺎﺕ ﻭ ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻭ ﻣﻮﺟﻮﺩ‬
‫ﺍﺳﺖ‪ .‬ﲨﻴﻊ ﻓﺼﺤﺎﻯ ﺷﺮﻕ ﺍﻭ ﺭﺍ ﺗﻮﺻﻴﻒ ﳕﻮﺩﻧﺪ‪ .‬ﭼﻨﺎﻥ ﺳﻄﻮﺗﻰ ﺩﺍﺷﺖ ﮐﻪ ﺩﺭ ﻣﺒﺎﺣﺜﻪ ﺑﺎ‬
‫ﻋﻠﻤﺎﺀ ﳘﻴﺸﻪ ﻏﺎﻟﺐ ﺑﻮﺩ‪ .‬ﺟﺮﺃﺕ ﻣﺒﺎﺣﺜﻪ ﺑﺎ ﺍﻭ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﭼﻮﻥ ﻣﺮﻭ‪‬ﺝ ﺍﻳﻦ ﺍﻣﺮ ﺑﻮﺩ ﺣﮑﻮﻣﺖ ﺍﻭ‬
‫ﺭﺍ ﺣﺒﺲ ﻭ ﺍﺫﻳ‪‬ﺖ ﳕﻮﺩ‪ .‬ﻭﻟﯽ ﺍﻭ ﺍﺑﺪﹰﺍ ﺳﺎﮐﺖ ﻧﺸﺪ‪ .‬ﺩﺭ ﺣﺒﺲ ﻓﺮﻳﺎﺩ ﻣﻰﺯﺩ ﻭ ﻧﻔﻮﺱ ﺭﺍ ﻫﺪﺍﻳﺖ‬
‫ﻣﻰﮐﺮﺩ‪ .‬ﻋﺎﻗﺒﺖ ﺣﮑﻢ ﺑﻘﺘﻞ ﺍﻭ ﺩﺍﺩﻧﺪ‪ .‬ﺍﻭ ﺩﺭ ﻬﻧﺎﻳﺖ ﺷﺠﺎﻋﺖ ﺍﺑﺪﹰﺍ ﻓﺘﻮﺭﻧﻴﺎﻭﺭﺩ‪ .‬ﺩﺭ ﺧﺎﻧﻪ ﻭﺍﻟﯽ‬
‫ﺷﻬﺮ ﺣﺒﺲ ﺑﻮﺩ‪ .‬ﺍﺯ ﻗﻀﺎ ﺩﺭ ﺁﳒﺎ ﻋﺮﻭﺳﻰ ﺑﻮﺩ ﻭ ﺍﺳﺒﺎﺏ ﻋﻴﺶ ﻭ ﻃﺮﺏ ﻭ ﺳﺎﺯ ﻭ ﻧﻐﻤﻪ ﻭ ﺁﻭﺍﺯ‬
‫ﻭ ﺍﮐﻞ ﻭ ﺷﺮﺏ ﲨﻴﻊ ﻣﻬﻴ‪‬ﺎ‪ .‬ﻟﮑﻦ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﭼﻨﺎﻥ ﺯﺑﺎﱏ ﮔﺸﻮﺩ ﮐﻪ ﲨﻴﻊ ﺍﺳﺒﺎﺏ ﻋﻴﺶ ﻭ ﻃﺮﺏ‬
‫ﻭﻋﺸﺮﺕ ﺭﺍ ﮔﺬﺍﺭﺩﻩ ﺩﻭﺭ ﺍﻭ ﲨﻊ ﺷﺪﻧﺪ‪ .‬ﮐﺴﻰ ﺍﻋﺘﻨﺎﺋﻰ ﺑﻌﺮﻭﺳﻰ ﻧﻨﻤﻮﺩ‪ .‬ﳘﻪ ﺣﲑﺍﻥ ﻭ ﺍﻭ ﺗﻨﻬﺎ‬
‫ﻧﺎﻃﻖ ﺑﻮﺩ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﺷﺎﻩ ﺣﮑﻢ ﺑﻘﺘﻞ ﺍﻭ ﳕﻮﺩ‪ .‬ﺍﻭ ﺑﺎ ﺁﻧﮑﻪ ﺩﺭ ﻋﻤﺮ ﺧﻮﺩ ﺯﻳﻨﺖ ﳕﻰﮐﺮﺩ ﺁﻥ ﺭﻭﺯ‬
‫ﺧﻮﺩ ﺭﺍ ﺯﻳﻨﺖ ﳕﻮﺩ‪ .‬ﳘﻪ ﺣﲑﺍﻥ ﻣﺎﻧﺪﻧﺪ‪ .‬ﺑﻪ ﺍﻭ ﮔﻔﺘﻨﺪ ﭼﻪ ﻣﻰﮐﲎ؟ ﮔﻔﺖ ﻋﺮﻭﺳﻰ ﻣﻨﺴﺖ‪ .‬ﺩﺭ‬
‫ﻬﻧﺎﻳﺖ ﻭﻗﺎﺭ ﻭ ﺳﮑﻮﻥ ﺑﻪ ﺁﻥ ﺑﺎﻍ ﺭﻓﺖ‪ .‬ﳘﻪ ﻣﻰﮔﻔﺘﻨﺪ ﺍﻭ ﺭﺍ ﻣﻰﮐﺸﻨﺪ‪ .‬ﻭﻟﯽ ﺍﻭ ﳘﺎﻥ ﳓﻮ ﻓﺮﻳﺎﺩ‬
‫ﻣﻰﺯﺩ ﮐﻪ ﺁﻥ ﺻﻮﺕ ﺻﺎﻓﻮﺭ ﮐﻪ ﺩﺭ ﺍﳒﻴﻞ ﺍﺳﺖ ﻣﻨﻢ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻟﺖ ﺩﺭ ﺑﺎﻍ ﺍﻭ ﺭﺍ ﺷﻬﻴﺪ ﮐﺮﺩﻩ‬
‫ﺑﻪ ﭼﺎﻩ ﺍﻧﺪﺍﺧﺘﻨﺪ)ﺻﻔﺤﺎﺕ ‪ ٢٤٩ _ ٥٠‬ﻣﺄﺧﺬ ﺑﺎﻻ(‪.‬‬
‫‪ _ ١٥‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﺻﻔﺤﻪ ‪.٣٠٩‬‬
‫‪ _ ١٦‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪ Tahirih . :‬ﺻﻔﺤﻪ ‪ .٩٦‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﺧﺎﱎ ﺭﻭﺕ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫‪"...and the next day they had her murdered without the Shah's knowledge:‬‬
‫"‪And he was very grieved when learned of it.‬‬
‫‪Root. Tahirih. pp..95-96.‬‬ ‫‪ _ ١٧‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪ _ ١٨‬ﻬﻧﻀﺖﻫﺎﻯ ﻓﮑﺮﻯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭ ﺩﻭﺭﻩ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ ﲞﺶ ﻳﮑﻢ‪ ،‬ﺻﻔﺤﻪ ‪ .٨٠‬ﺍﻳﻦ ﻗﻮﻝ ﻇﺎﻫﺮﹰﺍ‬
‫ﻣﻘﺘﺒﺲ ﺍﺯ ﻧﻈﺮ ﳏﻤ‪‬ﺪﻗﺰﻭﻳﲎ ﭘﮋﻭﻫﺸﮕﺮ ﻣﻌﺮﻭﻑ ﻣﺘﺄﺧ‪‬ﺮ ﺍﻳﺮﺍﻥﺯﻣﲔ ﺍﺳﺖ‪ .‬ﻗﺰﻭﻳﲎ )ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ‬
‫ﻗﺰﻭﻳﲎ‪ ،‬ﺟﻠﺪ ﻫﺸﺘﻢ‪ ،‬ﺻﻔﺤﻪ ‪ (٢٢٤‬ﺷﻬﺎﺩﺕ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﻏﺮ‪‬ﻩ ﺫﻭﺍﻟﻘﻌﺪﻩ ﻭ ﺩﻭ ﺳﻪ ﺭﻭﺯ ﭘﺲ‬
‫ﺍﺯ ﺣﺎﺩﺛﻪ ﺭﻣﻰ ﺷﺎﻩ ﻣﻰﺩﺍﻧﺪ‪.‬‬
‫‪ _ ١٩‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Browne. A Traveller's Narrative. vol.2, p. 313.‬‬
‫‪ _ ٢٠‬ﺟﻨﺎﺏ ﻣﻠﮏﺧﺴﺮﻭﻯ ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﺍﻭﺍﺋﻞ ﻣﺎﻩ ﺫﻭﺍﻟﻘﻌﺪﻩ ﺳﺎﻝ ‪١٢٦٨‬‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ‪.‬‬
‫‪ _ ٢١‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪ Citadel of the Faith‬ﺻﻔﺤﻪ ‪ ٩٣‬ﻭ ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ ﺁﻥ ﻭﺳﻴﻠﻪ‬
‫ﺟﻨﺎﺏ ﻓﺆﺍﺩ ﺍﺷﺮﻑ ﻋﻠﻴﻪ ﺭﺿﻮﺍﻥﺍﷲ ﲢﺖ ﻋﻨﻮﺍﻥ ﺣﺼﻦ ﺣﺼﲔ ﺍﻣﺮﺍﷲﺻﻔﺤﻪ ‪ .١٢٣‬ﻋﲔ ﺑﻴﺎﻥ‬
‫ﱃﺍﻣﺮﺍﷲ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬ ‫ﺣﻀﺮﺕ ﻭ ﹼ‬
‫‪"...The martyrdom of that incomparable heroine, Tahirih, which was‬‬
‫‪immediately preceded by the imprisonment of Bahá'u'lláh in the‬‬
‫‪subterranean Dungeon of Tihrán ...".‬‬
‫‪ _ ٢٢‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ‪ .‬ﺻﻔﺤﻪ ‪.٥٧‬‬
‫ﺏ _ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﺍﺳﺮﺍﺭﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪.٢٣٦‬‬
‫ﭖ _ ﳏﻤ‪‬ﺪﺣﺴﻴﲎ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ‪ .‬ﺻﻔﺤﻪ ‪.٦٠١‬‬
‫‪ _ ٢٣‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Momen. Bábí and Bahá'í Religions. p. 143.‬‬
‫‪.١٣٥‬‬ ‫‪ _ ٢٤‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ‬
‫‪ _ ٢٥‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Brown. A Traveller's Narrative. vol. 2. p. 313(Note Q).‬‬
‫‪ _ ٢٦‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ‪ (Tarikh-i-Jadíd) New History‬ﺻﻔﺤﺎﺕ ‪.٢٨٣ _ ٨٤‬‬
‫‪ _ ٢٧‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﻪ ‪ .٦٦١‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺑﻨﻘﻞ ﺍﺯ ﭘﺴﺮﳏﻤﻮﺩﺧﺎﻥ‬
‫ﮐﻼﻧﺘﺮ ﭼﻨﲔ ﺍﺳﺖ‪ ... :‬ﺁﻥ ﺩﻭ ﻧﻔﺮ ﻣﻄﺎﺑﻖ ﻣﻴﻞ ﻃﺎﻫﺮﻩ ﺭﻓﺘﺎﺭ ﮐﺮﺩﻧﺪ‪ .‬ﳘﺎﻥ ﺩﺳﺘﻤﺎﻝ ﺭﺍ ﺩﻭﺭ‬
‫ﮔﺮﺩﻧﺶ ﭘﻴﭽﻴﺪﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺧﻔﻪ ﮐﺮﺩﻧﺪ‪.‬‬
‫ﺩﺭ ﻣﱳ ﺍﻧﮕﻠﻴﺴﻰ ﻧﻴﺰ ﭼﻨﲔ ﺁﻣﺪﻩﺍﺳﺖ‪" The same kerchief was wound round her :‬‬
‫‪neck and was made the instrument of her martyrdom ". (Dawn Breakers. p.‬‬
‫‪326).‬‬
‫‪ _ ٢٨‬ﻣﲑﺯﺍﳛﲕ ﺍﺯﻝ ﺩﺭ ﭘﺎﺳﺦ ﭘﺮﻭﻓﺴﻮﺭ ﺑﺮﺍﻭﻥ ﺩﺭ ﻧﻮﺷﺘﻪ ﺧﻮﺩ ﳎﻤﻞ ﺑﺪﻳﻊ ﺩﺭ ﻭﻗﺎﻳﻊ ﻇﻬﻮﺭ‬
‫ﻣﻨﻴﻊﻣﻰﻧﻮﻳﺴﺪ ﺑﻌﻀﻰ ﺭﻭﺍﻳﺖ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ ﺭﻳﺴﻤﺎﱏ ﺑﻪ ﮔﺮﺩﻥ ﻃﺎﻫﺮﻩ ﺑﺴﺘﻪ ﻭ ﺍﻭ ﺭﺍ ﻣﻘﺘﻮﻝ‬
‫ﳕﻮﺩﻩﺍﻧﺪ‪.‬‬
‫‪ _ ٢٩‬ﺩﮐﺘﺮ ﻋﻠ ‪‬ﻰﺍﻟﻮﺭﺩ‪‬ﻯ ﺩﺭ ﳎﻠﹼﺪ ﺩﻭﻡ ﮐﺘﺎﺏ ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ)ﺻﻔﺤﻪ ‪ (١٨٨‬ﺑﻨﻘﻞ ﺑﺮﺧﻰ ﺍﺯ‬
‫ﺍﻳﻦ ﺍﻗﻮﺍﻝ ﭘﺮﺩﺍﺧﺘﻪﺍﺳﺖ‪ .‬ﺍﺯ ﲨﻠﻪ ﮔﻔﺘﻪ ﳏﻤ‪‬ﺪﺑﺎﻗﺮﺍﳉﻼﻟﯽ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ ﺍﳊﻘﺎﺋﻖﺍﻟﺪ‪‬ﻳﻨﻴﻪ ﰱﺍﻟﹼﺮﺩ ﻋﻠﯽ‬
‫ﺍﻟﻌﻘﻴﺪﺓﺍﻟﺒﻬﺎﺋﻴ‪‬ﺔ )ﻃﺒﻊ ﳒﻒ‪ ،‬ﺻﻔﺤﻪ ‪ (٢٤‬ﻧﻘﻞ ﻣﻰﳕﺎﻳﺪ ﮐﻪ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﻧ‪‬ﻬﺎ ﻭﺿﻌﺖ ﰱ ﻓﻮﻫﻪ‬
‫ﻣﺪﻓﻊ ﻭ ﺍﻃﻠﻘﺖ ﻋﻠﻴﻬﺎ ﻗﻨﺒﻠﺔ ﻣﺰﻗﺘﻬﺎ ﺍﺭﺑﹰﺎ ﺍﺭﺑﹰﺎ )ﺩﺭ ﺩﻫﺎﻥ ﻃﺎﻫﺮﻩ ﮔﻠﻮﻟﻪ ﺗﻮﭖ ﻬﻧﺎﺩﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﭘﺎﺭﻩ‬
‫ﭘﺎﺭﻩ ﳕﻮﺩﻧﺪ(‪ .‬ﻫﻴﭻ ﻳﮏ ﺍﺯ ﻣﺪﺍﺭﮎ ﻣﻮﺛﹼﻖ ﺗﺎﺭﳜﻰ ﻣﻮﺟﻮﺩ ﺍﻳﻦ ﻗﻮﻝ ﺭﺍ ﺗﺄﻳﻴﺪ ﳕﻰﳕﺎﻳﺪ‪.‬‬
‫‪ . God Passes By _ ٣٠‬ﺻﻔﺤﻪ ‪.٧٥‬‬
‫‪ _ ٣١‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺩﺭ ﺧﺼﻮﺹ ﳏ ﹼﻞ ﺑﺎﻍ ﺍﻳﻠﺨﺎﱏ ﻭ ﺧﻴﺎﺑﺎﻥ ﻋﻼﺀﺍﻟﺪ‪‬ﻭﻟﻪ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ‬
‫ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ ﺩﺍﺭﺍﳋﻼﻓﻪ ﻃﻬﺮﺍﻥ ﺗﺄﻟﻴﻒ ﻧﺎﺻﺮ ﳒﻤﻰ‪ ،‬ﺻﻔﺤﻪ ‪ .١٠٧‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ‬
‫ﺳﺮﺩﺍﺭ ﮐ ﹼﻞ ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺍﻳﻦ ﺑﺎﻍ ﺑﺎﳒﺎﻡ ﻭﻇﺎﺋﻒ ﳏﻮ‪‬ﻟﻪ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻪﺍﺳﺖ‪ .‬ﻋﺰﻳﺰﺧﺎﻥ ﺳﺮﺩﺍﺭ ﮐ ﹼﻞ‬
‫ﻼ ﺳﻨ‪‬ﻰ ﻭ ﺑﺴﻴﺎﺭ‬‫)‪ ١٢٠٧ _ ٨٧‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٧٩٢ _ ١٨٧٠‬ﻣﻴﻼﺩﻯ( ﺍﺻ ﹰ‬
‫ﻗﺴ‪‬ﻰﺍﻟﻘﻠﺐ ﺑﻮﺩﻩﺍﺳﺖ )ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺍﻭ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺭﺟﺎﻝ ﺍﻳﺮﺍﻥ‬
‫ﺓﺃﻟﻴﻒ ﻣﻬﺪﻯ ﺑﺎﻣﺪﺍﺩ‪ ،‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪ ٣٢٦‬ﻭ ﺑﻌﺪ(‪.‬‬
‫‪ _ ٣٢‬ﻧﻮﺍﺋﻰ‪ .‬ﻓﺘﻨﻪ ﺑﺎﺏ‪ .‬ﺻﻔﺤﻪ ‪.١٠٦‬‬
‫‪ _ ٣٣‬ﺳﻴ‪‬ﺪﻋﻠﯽ ﳏﻤ‪‬ﺪ ﻣﻌﺮﻭﻑ ﺑﻪ ﺑﺎﺏ )ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ( ﺻﻔﺤﻪ ‪.٤٨٤‬‬
‫‪ _ ٣٤‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٤٨٣‬‬
‫‪ _ ٣٥‬ﻣﻠﮏ ﺧﺴﺮﻭﻯ‪ .‬ﺗﺎﺭﻳﺦ ﺷﻬﺪﺍﻯ ﺍﻣﺮ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.٢١٥‬‬
‫‪ _ ٣٦‬ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ .‬ﺻﻔﺤﺎﺕ ‪.٧٠ _ ٧٤‬‬
‫‪ _ ٣٧‬ﺍﺻﻞ ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﮐﻴﻔﻴ‪‬ﺔ ﺸﻬﺎﺩﺓ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻫﻮ ﺍﻧ‪‬ﻬﻢ ﺍﺧﱪﻭﻫﺎ ﺍ ﹼﻥ‬
‫ﺐ ﺍﻥ ﺗﻼﻗﻴﻬﺎ ﰱ ﺍﻟﺒﺴﺘﺎﻥ ﻭ ﳌﹼﺎ ﺫﻫﺒﺖ ﻣﻌﻬﻢ ﺧﻨﻘﻬﺎ ﻋﺒﺪ ﺍﺳﻮﺩ ﺑﺎﶈﺮﻣﺔ ﻭ‬
‫ﺯﻭﺟﺔﺍﻟﹼﺼﺪﺭ ﺍﻻﻋﻈﻢ ﲢ ‪‬‬
‫ﺭﻣﺎﻫﺎ ﺑﺎﻟﺒﺌﺮ )ﻧﻘﻞ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺷﻔﺎﻫﻰ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ﺩﺭ ﳎﻠﹼﺪ ﭼﻬﺎﺭﻡ ﺍﺳﺮﺍﺭﺍﻵﺛﺎﺭ ﺗﺄﻟﻴﻒ‬
‫ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ ،‬ﺻﻔﺤﻪ ‪.(٤٩٦‬‬
‫‪ _ ٣٨‬ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ .‬ﻣﺎﺋﺪﻩ ﺁﲰﺎﱏ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﻔﺤﻪ ‪.٢٤٩‬‬
‫‪ .God Passes By _ ٣٩‬ﺻﻔﺤﻪ ‪.٣٢‬‬
‫‪ _ ٤٠‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﻪ ‪ .٢٩٦‬ﻋﺒﺎﺭﺍﺕ ﻣﱳ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫‪"...When suddenly the figure of Táhirih, adorned and unveiled appeared‬‬
‫‪before the eyes of the assembled companions" (Dawn Breakers. P. 294).‬‬
‫‪ _ ٤١‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫‪"... and found her fully adorned" (Dawn Breakers, P. 622).‬‬
‫‪ _ ٤٢‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﻴﺰﺍﻥ ﺳﻨﺪﻳ‪‬ﺖ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺩﻭ‬
‫ﭘﮋﻭﻫﺶ ﻧﮕﺎﺭﻧﺪﻩ‪:‬‬
‫ﺍﻟﻒ _ ﻧﺒﻴﻞ ﺍﻋﻈﻢ ﻭ ﺗﺎﺭﻳﺦ ﺟﺎﻭﺩﺍﻧﻪ ﺍﻭ‪ .‬ﻣﻨﺪﺭﺝ ﺩﺭ ﻧﺸﺮﻳ‪‬ﻪ ﺑﺎﻧﮓ ﺳﺮﻭﺵ )ﻃﺒﻊ ﭘﺎﮐﺴﺘﺎﻥ(‬
‫ﴰﺎﺭﻩﻫﺎﻯ ﺳﺎﳍﺎﻯ ‪ ١٤٦ _ ٤٧‬ﺑﺪﻳﻊ‪.‬‬
‫ﺏ _ ﺣﻀﺮﺕ ﺑﺎﺏ ﺻﻔﺤﺎﺕ ‪.٣٥ _ ٤٣‬‬
‫‪ _ ٤٣‬ﻧﻘﻞ ﺑﻪ ﻣﻀﻤﻮﻥ ﺍﺯ ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﺎﺕ ‪.٦٥٨ _ ٦١‬‬
‫‪ _ ٤٤‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٦٦١ _ ٦٢‬‬
‫‪ _ ٤٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٦٦٢‬‬
‫‪ _ ٤٦‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ‪ .‬ﳏﺎﺿﺮﺍﺕ‪ ،‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪.٣١‬‬
‫ﺑﺎﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺍﻳﻨﮑﻪ ﺯﻥ ﮐﻼﻧﺘﺮ ﺷﺎﻫﺰﺍﺩﻩ ﴰﺲ ﺟﻬﺎﻥ ﺭﺍ ﲞﻮﰉ ﻣﻰﺷﻨﺎﺧﺘﻪ ﻭ ﺧﻮﺩ ﻭﺳﺎﺋﻞ ﻣﻼﻗﺎﺕ‬
‫ﺷﺎﻫﺰﺍﺩﻩﺧﺎﳕﻬﺎ ﺭﺍ ﺑﺎ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻓﺮﺍﻫﻢ ﻣﻰﮐﺮﺩﻩﺍﺳﺖ ﺑﻌﻴﺪ ﺑﻨﻈﺮ ﻣﻰﺭﺳﺪ ﮐﻪ ﺯﻥ ﻣﻮﺭﺩ ﲝﺚ‬
‫ﺷﺎﻫﺰﺍﺩﻩﺧﺎﱎ ﻣﺬﮐﻮﺭ ﺑﺎﺷﺪ‪.‬‬
‫‪ _ ٤٧‬ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﻪ ‪.٦٢٢‬‬
‫ﲞﺶ ﺷﺎﻧﺰﺩﻫﻢ‬
‫ﺯﻳﺎﺭﺗﻨﺎﻣﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺍﺯ ﻗﻠﻢ ﲨﺎﻝ ﺍﻗﺪﺱ ﺍ‪‬ﻰ ﺯﻳﺎﺭﺗﻨﺎﻣﻪﺍﻯ ﲜﻬﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ‬
‫ﻋﻴﻨﹰﺎ ﺩﺭﺝ ﻣﻰﳕﺎﻳﺪ‪(١) .‬‬
‫ﺑﺴﻢﺍﷲ ﺍﻟﻌﻠ ‪‬ﻰ ﺍﻻﻋﻠﯽ‬
‫ﺍﻥ ﻳﺎ ﻗﻠﻢ ﺍﻻﻋﻠﯽ ﻣﺎ ﺍﺧﺬﮎ ﺍﻟﺴ‪‬ﺮﻭﺭ ﰱ ﺍﻳ‪‬ﺎﻡ ﺭﺑ‪‬ﮏ ﺍﻟﻌﻠ ‪‬ﻰ ﺍﻻﻋﻠﯽ ﻟﺘﻐ ‪‬ﻦ ﺑﻪ ﻋﻠﯽ ﺍﻓﻨﺎﻥ ﺳﺪﺭﺓ‬
‫ﺍﳌﻨﺘﻬﻰ ﺑﻨﻐﻤﺎﺕ ﺍﻟﺒﻬﺎﺀ ﻭﻟﮑﻦ ﻣﺴﺘ‪‬ﮏ ﺍﳌﺼﻴﺒﺔ ﺍﻟﻌﻈﻤﻰ ﺍﺫﺍ ﺿ ‪‬ﺞ ﺑﲔ ﺍﻻﺭﺽ ﻭ ﺍﻟﹼﺴﻤﺎﺀ ﹼﰒ ﺍﺫﮐﺮ ﻣﺎ‬
‫ﻭﺭﺩ ﻋﻠﻴﮏ ﻣﻦ ﺷﺆﻭﻧﺎﺕ ﺍﻟﻘﻀﺎﺀ ﻟﻴﺠﺮﻯ ﺩﻣﻮﻉ ﻣﻦ ﰱ ﳉﺞ ﺍﻻﲰﺎﺀ ﰱ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ﺍﻟﹼﱴ ﻓﻴﻬﺎ‬
‫ﺍﻫﺘ‪‬ﺰ ﺍﻟﺮ‪‬ﺿﻮﺍﻥ ﻭ ﺗﺰﻟﺰﻟﺖ ﺍﻻﮐﻮﺍﻥ ﻭ ﺍﺿﻄﺮﺑﺖ ﺣﻘﺎﺋﻖ ﺍﻻﻣﮑﺎﻥ ﻭ ﺑﮑﻰ ﻋﲔ ﺍﻟﻌﻈﻤﺔ ﻋﻠﯽ ﻋﺮﺵ‬
‫ﺍﲰﻪ ﺍﻟﹼﺮﲪﻦ ﻭ ﻗﻞ ﺍﻭ‪‬ﻝ ﺭﲪﺔ ﻧﺰﻟﹼﺖ ﻣﻦ ﺳﺤﺎﺏ ﻣﺸﻴ‪‬ﺔ ﺭﺑ‪‬ﮏ ﺍﻟﻌﻠﹼﻰ ﺍﻻ‪‬ﻰ ﻭ ﺍﻭ‪‬ﻝ ﺿﻴﺎﺀ ﺍﺷﺮﻕ‬
‫ﻣﻦ ﺍﻓﻖ ﺍﻟﺒﻘﺎﺀ ﻭ ﺍﻭ‪‬ﻝ ﺳﻼﻡ ﻇﻬﺮ ﻣﻦ ﻟﺴﺎﻥ ﺍﻟﻌﻈﻤﺔ ﰱ ﻣﻠﮑﻮﺕ ﺍﻻﻣﻀﺎﺀ ﻋﻠﻴﮏ ﻳﺎ ﺁﻳﺔﺍﻟﮑﱪﻯ ﻭ‬
‫ﺍﻟﮑﻠﻤﺔﺍﻟﻌﻠﻴﺎ ﻭ ﺍﻟﺪ‪‬ﺭ ﹼﺓ ﺍﻟﻨ‪‬ﻮﺭﺍﺀ ﻭ ﺍﻟﹼﻄﻠﻌﺔ ﺍﻻﺣﺪﻳ‪‬ﺔ ﰱ ﺟﱪﻭﺕ ﺍﻟﻘﻀﺎﺀ ﮐﻴﻒ ﺍﺫﮐﺮ ﻣﺼﺎﺋﺒﮏ ﻳﺎ‬
‫ﺍﻳ‪‬ﺘﻬﺎﺍﻟﻮﺭﻗﺔ ﺍﳊﻤﺮﺍﺀ ﺗﺎﷲ ﻣﻦ ﺳﻘﻮﻃﮏ ﻋﻦ ﺷﺠﺮﺓﺍﻻﻣﺮ ﺳﻘﻄﺖ ﺍﻭﺭﺍﻕ ﺳﺪﺭﺓ ﺍﳌﻨﺘﻬﻰ ﻭ‬
‫ﺍﻧﮑﺴﺮﺕ ﺍﻓﻨﺎﻥ ﺩﻭﺣﺔ ﺍﻟﺒﻘﺎﺀ ﻭ ﻳﺒﺴﺖ ﺍﻏﺼﺎﻥ ﺷﺠﺮﺓﺍﻟﻄﹼﻮﰉ ﻭ ﺍﺳﺘﺪﻣﺖ ﻗﻠﻮﺏ ﺍﻻﻭﻟﻴﺎﺀ ﻭ‬
‫ﺍﺻﻔﹼﺮﺕ ﻭﺟﻮﻩ ﺍﻻﺻﻔﻴﺎﺀ ﻭ ﺗﺸﺒﮑﹼﺖ ﺍﻓﺌﺪﺓ ﺍﻻﺗﻘﻴﺎﺀ ﰱ ﺍﳉﹼﻨﺔ ﺍﳌﺄﻭﻯ ﻭ ﻧﺎﺡ ﺭﻭﺡ ﺍﻻﻣﲔ ﻋﻠﯽ‬
‫ﳏﻀﺮ ﺍﻟﮑﱪﻳﺎﺀ ﻭ ﺻﺎﺣﺐ ﺳﮑﹼﺎﻥ ﺍﻻﺭﺽ ﻭ ﺍﻟﺴ‪‬ﻤﺎﺀ‪ .‬ﺍﻧﺖ ﺍﻟﹼﱴ ﮐﻨﺖ ﻟﻮﺟﻨﺔ ﺍﻻﻣﺎﺀ ﺷﺎﻣ‪‬ﺔ ﺍﳍﺪﻯ‬
‫ﻭ ﳉﺒﲔ ﺍﻟﺘ‪‬ﻘﻮﻯ ﻏﺮ‪‬ﺓ ﺍﻟﻐﺮ‪‬ﺍﺀ ﻭ ﺑﮏ ﺷﻘﹼﺖ ﺳﺒﺤﺎﺕ ﺍﻻﻭﻫﺎﻡ ﻋﻦ ﻭﺟﻪ ﺍﻻﻣﺎﺀ ﻭ ﺑﮏ ﺯﻳ‪‬ﻨﺖ‬
‫ﻫﻴﺎﮐﻠﻬ‪‬ﻦ ﺑﻄﺮﺍﺯ ﺫﮐﺮ ﻣﺎﻟﮏ ﺍﻻﺭﺽ ﻭ ﺍﻟﺴ‪‬ﻤﺎﺀ‪ .‬ﺍﻧﺖ ﺍﻟﹼﱴ ﺍﺫﺍ ﲰﻌﺖ ﻧﺪﺍﺀﺍﷲ ﻣﺎ ﺗﻮﻗﹼﻔﺖ ﺍﻗ ﹼﻞ ﻣﻦ‬
‫ﺁﻥ ﻭ ﺳﺮﻋﺖ ﺍﻟﻴﻪ ﻣﻨﻘﻄﻌﺔ ﻋﻤ‪‬ﺎ ﺳﻮﺍﻩ ﻭ ﺁﻣﻨﺖ ﺑﻪ ﻭ ﺑﺂﻳﺎﺗﻪ ﺍﻟﮑﱪﻯ ﻭ ﻋﺮﻓﺖ ﻣﻈﻬﺮ ﻧﻔﺴﻪ ﰱ‬
‫ﺍﻳ‪‬ﺎﻣﻪ ﺑﻌﺪﺍﻟﹼﺬﻯ ﻓﺰﻉ ﻣﻦ ﰱﺍﻟﺴ‪‬ﻤﻮﺍﺕ ﻭ ﺍﻻﺭﺽ ﺍ ﹼﻻﺍﻟﹼﺬﻳﻦ ﺍﻣﺴﮑﻬﻢ ﻳﺪ ﺍﺭﺍﺩﺓ ﺭﺑ‪‬ﮏ ﺍﻟﻌﻠﹼﻰ ﺍﻻ‪‬ﻰ ﻭ‬
‫ﳒﺎﻫﻢ ﻣﻦ ﻏﻤﺮﺍﺕ ﺍﻟﻨ‪‬ﻔﺲ ﻭ ﺍﳍﻮﻯ‪ .‬ﺍﻧﺖ ﺍﻟﹼﱴ ﮐﻨﺖ ﻏﺮﻳﺒﺔ ﰱ ﻭﻃﻨﮏ ﻭ ﺍﺳﲑﺓ ﰱ ﺑﻴﺘﮏ ﻭ ﺑﻌﻴﺪﺓ‬
‫ﻋﻦ ﺳﺎﺣﺔ ﺍﻟﻘﺪﺱ ﺑﻌﺪ ﺍﺷﺘﻴﺎﻗﮏ ﻭ ﳑﻨﻮﻋﺔ ﻋﻦ ﻣﻘ ‪‬ﺮ ﺍﻟﻘﺮﺏ ﺑﻌﺪ ﺷﻮﻗﮏ ﻭ ﺗﻮﺟ‪‬ﻬﮏ‪ .‬ﺍﻧﺖ ﺍﻟﹼﱴ‬
‫ﱂ ﺗﺰﻝ ﺣﺮ‪‬ﮐﺘﮏ ﺍﺭﻳﺎﺡ ﻣﺸﻴ‪‬ﺔ ﺭﺑ‪‬ﮏ ﺍﻟﹼﺮﲪﻦ ﮐﻴﻒ ﺷﺎﺀ ﻭ ﺍﺭﺍﺩ ﻭ ﻣﺎ ﮐﺎﻥ ﻟﮏ ﻣﻦ ﺣﺮﮐﺔ ﻭﻻ‬
‫ﻣﻦ ﺳﮑﻮﻥ ﺍ ﹼﻻ ﺑﺎﻣﺮﻩ ﻭ ﺍﺫﻧﻪ ﻃﻮﰉ ﻟﮏ ﲟﺎ ﺟﻌﻠﺖ ﻣﺸﻴ‪‬ﺘﮏ ﻓﺎﻧﻴﺔ ﰱ ﻣﺸﻴ‪‬ﺔ ﺭﺑ‪‬ﮏ ﻭ ﻣﺮﺍﺩﮎ ﻓﺎﻧﻴﹰﺎ‬
‫ﻓﻴﻤﺎ ﺍﺭﺍﺩ ﻣﻮﻻﮎ‪ .‬ﺍﻧﺖ ﺍﻟﹼﱴ ﻣﺎ ﻣﻨﻌﺘﮏ ﺍﺷﺎﺭﺕ ﺍﻫﻞ ﺍﻟﻨ‪‬ﻔﺎﻕ ﻋﻦ ﻧﻴ‪‬ﺮ ﺍﻵﻓﺎﻕ ﻭ ﻻ ﺍﻋﺮﺍﺽ‬
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‫ﺍﻟﺸ‪‬ﻘﺎﻕ ﻋﻦ ﻣﺎﻟﮏ ﻳﻮﻡ ﺍﻟﺘ‪‬ﻼﻕ ﻭ ﻗﺪ ﻭﻓﻴﺖ ﺍﳌﻴﺜﺎﻕ ﰱ ﻳﻮﻡ ﺗﺸﺎﺧﺼﺖ ﻓﻴﻪ ﺍﻻﺑﺼﺎﺭ ﻭ ﺍﻧﻔ ‪‬‬
‫ﻼ ﻣﻦ ﺍﻻﺧﻴﺎﺭ‪ .‬ﻓﺂﻩ ﺁﻩ ﰱ ﻣﺼﻴﺒﺘﮏ ﻣﻨﻊ ﺍﻟﻘﻠﻢ‬‫ﺍﻟﻔﹼﺠﺎﺭ ﻋﻦ ﺣﻮﻝ ﻣﻈﻬﺮ ﻧﻔﺲ ﺭﺑ‪‬ﮏ ﺍﳌﺨﺘﺎﺭ ﺍ ﹼﻻ ﻗﻠﻴ ﹰ‬
‫ﻋﻦ ﺍﳉﺮﻳﺎﻥ ﻭ ﻣﺮ‪‬ﺕ ﺭﻭﺍﺋﺢ ﺍﻻﺣﺰﺍﻥ ﻋﻠﯽ ﺍﻫﻞ ﺍﳉﻨﺎﻥ ﻭ ‪‬ﺎ ﺍﻧﻔﺼﻠﺖ ﺍﺭﮐﺎﻥ ﮐﻠﻤﺔ ﺍﳉﺎﻣﻌﺔ ﻭ‬
‫ﻇﻬﺮﺕ ﻋﻠﯽ ﺻﻮﺭ ﺍﳊﺮﻭﻓﺎﺕ ﺍﳌﻘﻄﻌﺎﺕ ﰱ ﺍﻭﺍﺋﻞ ﺳﻮﺭ ﺍﻟﮑﺘﺎﺏ ﻭ ‪‬ﺎ ﺍﺧﺬ ﺍﻟﻌﻘﻮﻝ ﺣﮑﻢ ﺍﻟﻘﻴﻮﺩ‬
‫ﰱ ﻋﺎﱂ ﺍﳉﱪﻭﺕ ﻭ ﻟﺒﺲ ﺍﳍﻴﻮﻻ ﺛﻮﺏ ﺍﻟﺼ‪‬ﻮﺭﺓ ﰱ ﻣﻠﮑﻮﺕ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻓﻮ ﺣﻘﹼﮏ ﻳﺎ ﺍﻳ‪‬ﺘﻬﺎ ﺍﻟﻮﺭﻗﺔ‬
‫ﺍﻟﺒﻘﺎﺋﻴ‪‬ﺔ ﺻﻌﺐ ﻋﻠ ‪‬ﻰ ﺑﺎﻥ ﺍﺭﻯ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻭ ﻻ ﺍﺭﺍﮎ ﻭ ﺍﲰﻊ ﻫﺪﻳﺮ ﺍﻟﻮﺭﻗﺎﺀ ﻭ ﻻ ﺍﲰﻊ ﻧﻐﻤﺎﺗﮏ ﰱ‬
‫ﺫﮐﺮ ﺭﺑ‪‬ﮏ ﺍﻟﻌﻠﹼﻰ ﺍﻻ‪‬ﻰ‪ .‬ﺗﺎﷲ ﲝﺰﻧﮏ ﺣﺰﻧﺖ ﺍﻻﺷﻴﺎﺀ ﻋﻤ‪‬ﺎ ﺧﻠﻖ ﰱ ﻣﻠﮑﻮﺕ ﺍﻻﻧﺸﺎﺀ ﻭ ﻟﺒﺲ‬
‫ﻣﻄﺎﻟﻊ ﺍﻻﲰﺎﺀ ﺍﺛﻮﺍﺏ ﺍﻟﺴ‪‬ﻮﺩﺍﺀ ﻓﮑﻴﻒ ﺍﺫﮐﺮ ﻳﺎ ﺣﺒﻴﺒﺔﺍﻟﺒﻬﺎﺀ ﺍﻳ‪‬ﺎﻡ ﺍﻟﹼﱴ ﻓﻴﻬﺎ ﺗﻐﻨ‪‬ﻴﺖ ﻋﻠﯽ ﺍﻻﻓﻨﺎﻥ‬
‫ﺑﻔﻨﻮﻥ ﺍﻻﳊﺎﻥ ﰱ ﺫﮐﺮ ﺭﺑ‪‬ﮏ ﺍﻟﺮ‪‬ﲪﻦ ﻭ ﺑﻨﻐﻤﺎﺗﮏ ﰱ ﺛﻨﺎﺀ ﺭﺑ‪‬ﮏ ﺍﻟﻌﺰﻳﺰ ﺍﳌﻨ‪‬ﺎﻥ ﺍﺭﺗﻔﻊ ﺣﻔﻴﻒ ﺳﺪﺭﺓ‬
‫ﺍﻟﺒﻴﺎﻥ ﻭ ﻫﺪﻳﺮ ﻭﺭﻗﺎﺀ ﺍﻟﻌﺮﻓﺎﻥ ﻭ ﺧﺮﻳﺮ ﻣﺎﺀ ﺍﳊﻴﻮﺍﻥ ﻭ ﻫﺰﻳﺰ ﺍﺭﻳﺎﺡ ﺍﳉﻨﺎﻥ ﻭ ﺯﻗﺎﺀ ﺩﻳﮏ ﺍﻟﻌﺮﺵ ﰱ‬
‫ﺫﮐﺮ ﺭﺑ‪‬ﮏ ﺍﻟﻌﺰﻳﺰ ﺍﳌﺴﺘﻌﺎﻥ‪ .‬ﺍﻧﺖ ﺍﻟﹼﱴ ﺑﺘﺴﺒﻴﺤﮏ ﺳﺒ‪‬ﺢ ﮐ ﹼﻞ ﺍﻟﻮﺟﻮﺩ ﺭﺑ‪‬ﻪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻮﺩﻭﺩ ﻭ‬
‫ﺑﺒﻌﺪﮎ ﺗﮑﻠﮑﻠﺖ ﺍﻟﻮﺭﻗﺎﺀ ﻭ ﺭﮐﺪﺕ ﺍﻻﺭﻳﺎﺡ ﻭ ﺧﺒﺖ ﻣﺼﺎﺑﻴﺢ ﺍﻟﻔﻼﺡ ﻭ ﲨﺪﺕ ﻣﻴﺎﻩ ﺍﻟﻨ‪‬ﺠﺎﺡ‪.‬‬
‫ﻋﻤﻴﺖ ﻋﲔ ﻣﺎ ﺷﻬﺪﺕ ﰱ ﻭﺟﻬﮏ ﻧﻀﺮﺓﺍﻟﺮ‪‬ﲪﻦ ﻭ ﻣﺎ ﺑﮑﺖ ﲟﺎ ﻭﺭﺩ ﻋﻠﻴﮏ ﻣﻦ ﺍﻻﺣﺰﺍﻥ ﻭ‬
‫ﺧﺮﺳﺖ ﻟﺴﺎﻥ ﻻ ﻳﺬﮐﺮﮎ ﺑﲔ ﻣﻸﺍﻻﮐﻮﺍﻥ‪ .‬ﻓﻴﺎ ﺑﺸﺮﻯ ﻻﻳ‪‬ﺎﻡ ﻓﻴﻬﺎ ﲢﺮ‪‬ﮐﺖ ﻋﻠﯽ ﺍﻟﺸ‪‬ﺠﺮﺓ ﻭ‬
‫ﺗﻐﻨﻴ‪‬ﺖ ﻋﻠﻴﻬﺎ ﺑﺂﻳﺎﺕ ﺍﻻﺣﺪﻳ‪‬ﺔ ﻭ ﺍﺳﺘﺠﺬﺏ ﺑﻪ ﻓﺆﺍﺩ ﮐ ﹼﻞ ﺍﻣﺔ ﺧﺎﺷﻌﺔ ﺧﺎﺿﻌﺔ ﺍﻟﹼﱴ ﺍﺭﺍﺩﺕ ﺭﺑ‪‬ﻬﺎ‬
‫ﺑﻮﺟﻬﺔ ﻧﺎﺿﺮﺓ ﺿﺎﺣﮑﺔ ﻣﺴﺘﺒﺸﺮﺓ‪ .‬ﻓﻮﺍ ﺣﺰﻧﺎ ﻟﺘﻠﮏ ﺍﻻﻳ‪‬ﺎﻡ ﺍﻟﹼﱴ ﻓﻴﻬﺎ ﻏﻄﻰﺀ ﻭﺟﻬﮏ ﻭ ﺳﺘﺮ‬
‫ﻇﻬﻮﺭﮎ ﻭ ﻣﻨﻊ ﻟﻘﺎﺋﮏ‪ .‬ﻓﺂﻩ ﺁﻩ ﻳﺎ ﺍﻳ‪‬ﺘﻬﺎﺍﻟﻮﺭﻗﺔ ﺍﻻﺣﺪﻳ‪‬ﺔ ﻭ ﺍﻟﮑﻠﻤﺔ ﺍﻻﻭ‪‬ﻟﻴ‪‬ﺔ ﻭ ﺍﻟﺴ‪‬ﺎﺫﺟﺔ ﺍﻟﻘﺪﻣﻴ‪‬ﺔ ﻭ‬
‫ﺍﻟﺜﹼﻤﺮﺓ ﺍﻻﳍﻴ‪‬ﺔ ﻭ ﺍﻟﻄﹼﻠﻌﺔ ﺍﻟﻌﻤﺎﺋﻴ‪‬ﺔ ﻭ ﺍﻵﻳﺔ ﺍﻟﻼﹼﻫﻮﺗﻴ‪‬ﺔ ﻭﺍﻟﺮ‪‬ﻭﺡ ﺍﳌﻠﮑﻮﺗﻴ‪‬ﺔ ﰱ ﻣﺼﻴﺒﺘﮏ ﻣﻨﻌﺖ ﺍﻟﺒﺤﺎﺭ‬
‫ﻋﻦ ﺍﻣﻮﺍﺟﻬﺎ ﻭ ﺍﻻﺷﺠﺎﺭ ﻣﻦ ﺍﲦﺎﺭﻫﺎ ﻭ ﺍﻵﻳﺎﺕ ﻣﻦ ﺍﻧﺰﺍﳍﺎ ﻭ ﺍﻟﮑﻠﻤﺎﺕ ﻣﻦ ﻣﻌﺎﻧﻴﻬﺎ ﻭ ﺍﻟﺴ‪‬ﻤﺎﺀ ﻣﻦ‬
‫ﺯﻳﻨﺘﻬﺎ ﻭ ﺍﻻﺭﺽ ﻣﻦ ﺍﻧﺒﺎ‪‬ﺎ ﻭ ﺍﳌﻴﺎﻩ ﻣﻦ ﺟﺮﻳﺎﻬﻧﺎ ﻭ ﺍﻻﺭﻳﺎﺡ ﻣﻦ ﻫﺒﻮ‪‬ﺎ ﻭ ﺍﻧ‪‬ﻰ ﻟﻮ ﺍﺫﮐﺮ ﺭﺯﺍﻳﺎﮎ‬
‫ﻯ ﺭﺯﺍﻳﺎﮎ‬ ‫ﻋﻠﯽ ﻣﺎ ﻫﻰ ﻋﻠﻴﻬﺎ ﻟﺘﺮﺟﻊ ﺍﻟﻮﺟﻮﺩ ﺍﻟﯽ ﺍﻟﻌﺪﻡ ﻭ ﻳﺮﺗﻔﻊ ﺻﺮﻳﺮ ﻗﻠﻢ ﺍﻟﻘﺪﻡ‪ .‬ﱂ ﺍﺩﺭ ﺍ ‪‬‬
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‫ﺍﺫﮐﺮﻩ ﺑﲔ ﻣﻸ ﺍﻻﻋﻠﯽ‪ .‬ﺍﺫﮐﺮ ﻣﺎ ﻭﺭﺩ ﻋﻠﻴﮏ ﻣﻦ ﺍﺣﺒ‪‬ﺎﺋﮏ ﺍﻭ ﻣﺎ ﻭﺭﺩ ﻋﻠﻴﮏ ﻣﻦ ﺍﻋﺪﺍﺀﺍﷲ ﺭ ‪‬‬
‫ﺍﻵﺧﺮﺓ ﻭﺍﻻﻭﻟﯽ‪ .‬ﺍﻧﺖ ﺍﻟﹼﱴ ﲪﻠﺖ ﰱ ﺳﺒﻴﻞ ﻣﻮﻻﮎ ﻣﺎ ﻻ ﲪﻠﺘﻪ ﺍﻣﺔ ﻣﻦ ﺍﻟﻘﺎﻧﺘﺎﺕ ﻭ ﺑﻪ ﺟﺮﺕ‬
‫ﺩﻣﻮﻉ ﺍﻟﻘﺎﺻﺮﺍﺕ ﰱ ﺍﻟﻐﺮﻓﺎﺕ ﻭ ﺧﺮﺭﻥ ﺣﻮﺭﻳ‪‬ﺎﺕ ﺍﻟﻔﺮﺩﻭﺱ ﻋﻠﯽ ﻭﺟﻪ ﺍﻟﺘ‪‬ﺮﺍﺏ ﻭ ﻋﺮﺭﻥ‬
‫ﺭﺅﻭﺳﻬ ‪‬ﻦ ﻃﻠﻌﺎﺕ ﺍﻻﻓﺮﻳﺪﻭﺱ‪ .‬ﻳﺎ ﻭﺭﻗﺔﺍﳊﻤﺮﺍﺀ ﲟﺼﻴﺒﺘﮏ ﺗﻐﺒ‪‬ﺮ ﻭﺟﻪ ﺍﻟﻈﹼﻬﻮﺭ ﻭ ﺑﺪ‪‬ﻝ ﺍﻟﺴ‪‬ﺮﻭﺭ ﻭ‬
‫ﻕ ﺍﳌﻨﺸﻮﺭ‪ .‬ﻓﺂﻩ ﺁﻩ‪ .‬ﲟﺼﻴﺒﺘﮏ ﻗﺒﻞ ﮐ ﹼﻞ ﺍﻟﻮﺟﻮﺩ ﻣﻦ‬ ‫ﺍﺿﻄﺮﺑﺖ ﺍﺭﮐﺎﻥ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﻭ ﻃﻮﻯ ﺭ ‪‬‬
‫ﺍﻟﻐﻴﺐ ﻭ ﺍﻟﹼﺸﻬﻮﺩ ﺣﮑﻢ ﺍﳌﻮﺕ ﺑﻌﺪ ﺍﳊﻴﻮﺓ ﻭ ﻟﺒﺲ ﻣﺸﻴ‪‬ﺔ ﺍﻻﻭ‪‬ﻟﻴ‪‬ﺔ ﺭﺩﺍﺀ ﺍﻻﲰﺎﺀ ﻭ ﺍﻟﺼ‪‬ﻔﺎﺕ ﻭ ﳌﹼﺎ‬
‫ﺍﻧﺼﺒﺖ ﺭﺯﺍﻳﺎﮎ ﻋﻠﯽ ﻬﻧﺮ ﺍﻻﻋﻈﻢ ﺍﻟﹼﺬﻯ ﮐﺎﻥ ﻣﻘﺪ‪‬ﺳﹰﺎ ﻋﻦ ﺍﻻﻟﻮﺍﻥ ﺗﻔﺮ‪‬ﻗﺖ ﻭ ﺻﺎﺭﺕ ﺍﺭﺑﻌﺔ ﺍﻬﻧﺎﺭ‬
‫ﻭ ﺍﺧﺬﺗﻪ ﺍﻻﻟﻮﺍﻥ ﺍﳌﺨﺘﻠﻔﺔ ﻭ ﺍﳊﺪﻭﺩﺍﺕ ﺍﻟﻌﺮﺿﻴ‪‬ﺔ ﻓﻠﹼﻤﺎ ﺍﻟﻘﻴﺖ ﻋﻠﯽ ﺭﮐﻦ ﺍﻻﻭ‪‬ﻝ ﻣﻦ ﮐﻠﻤﺔ ﺍﻟﹼﺘﻘﻮﻯ‬
‫ﺗﺄﺧﺮ‪‬ﺕ ﻓﻴﻬﺎ ﺣﺮﻑ ﺍﻻﺛﺒﺎﺕ ﳊﺰﻬﻧﺎ ﻭ ﺍﺳﺘﻘﺪﻣﺖ ﺣﺮﻑ ﺍﻟﻨ‪‬ﻔﻰ ﻭ ﻇﻬﺮ ﻣﻨﻬﺎ ﻣﺎ ﺍﺣﺘﺮﻕ ﺑﻪ ﻗﻠﺐ‬
‫ﺍﻟﺒﻬﺎﺀ ﻭ ﮐﺒﺪ ﺍﻟﺒﻬﺎﺀ‪ .‬ﻓﻠﹼﻤﺎ ﻗﺮﺋﺖ ﻋﻠﯽ ﺍﻟﻨ‪‬ﻘﻄﺔ ﺍﻻﻭ‪‬ﻟﻴ‪‬ﺔ ﺻﺎﺣﺖ ﻭ ﺍﺿﻄﺮﺑﺖ ﻭ ﺗﺰﻟﺰﻟﺖ ﺍﻟﯽ ﺍﻥ‬
 ‫ﺗﻨﺰ‪‬ﻟﺖ ﻭ ﻇﻬﺮﺕ ﻋﻠﯽ ﻫﻴﺌﺔ ﺍﳊﺮﻭﻓﺎﺕ ﰱ ﺍﻟﺼ‪‬ﻔﺤﺎﺕ‪ .‬ﻓﻠﻤ‪‬ﺎ ﲰﻌﺖ ﻧﻘﻄﺔﺍﻟﻌﻠﻢ ﺿﺠ‪‬ﺖ ﻭ ﻧﺎﺣﺖ‬
‫ﻭ ﺍﺧﺘﻠﻔﺖ ﻭ ﺗﻔﺮ‪‬ﻗﺖ ﻭ ﻓﺼﻠﹼﺖ ﻭ ﻇﻬﺮﺕ ﻣﻨﻬﺎ ﻋﻠﻮﻡ ﻣﺘﻔﺮ‪‬ﻗﺎﺕ ﻭ ﻣﻈﺎﻫﺮ ﳐﺘﻠﻔﺎﺕ ﻭ ‪‬ﺎ‬
‫ﺍﺳﺘﮑﱪﻥ ﻣﺮﺍﻳﺎ ﻋﻠﯽﺍﷲ ﰱ ﻳﻮﻡ ﻓﻴﻪ ﺷﻬﺪ ﮐ ﹼﻞﺍﻟﺬﹼﺭﺍﺕ ﺑﺎ ﹼﻥ ﺍﳌﻠﮏ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﳌﻘﺘﺪﺭ ﺍﻟﻘﹼﻬﺎﺭ‪ .‬ﺗﺎﷲ‬
‫ﲟﺎ ﻭﺭﻭﺩ ﻋﻠﻴﮏ ﻣﻦ ﺍﻋﺪﺍﺋﮏ ﮐﺎﺩ ﺍﻥ ﺗﺴﺘﺒﻖ ﺍﻟﻌﺪﻝ ﻓﻀﻞ ﺭﺑ‪‬ﮏ ﻭ ﺍﻟﻘﻬﺮ ﺭﲪﺔ ﺍﻟﹼﱴ ﺳﺒﻘﺖ ﮐ ﹼﻞ‬
‫ﺍﻻﺷﻴﺎﺀ‪ .‬ﻓﺂﻩ ﺁﻩ ﻳﺎ ﮐﻠﻤﺔﺍﻟﺒﻬﺎﺀ ﻭ ﺍﳌﺴﺘﺸﻬﺪ ﰱ ﺳﺒﻴﻞ ﺍﻟﺒﻬﺎﺀ ﮐﻢ ﻣﻦ ﻟﻴﺎﻟﯽ ﺑﮑﻴﺖ ﻋﻠﯽ ﺍﻟﻔﺮﺍﺵ‬
‫ﺷﻮﻗﹰﺎ ﻟﻠﻘﺎﺀ ﺍﻟﺒﻬﺎﺀ ﻭ ﮐﻢ ﻣﻦ ﺍﻳ‪‬ﺎﻡ ﺍﺣﺘﺮﻗﺖ ﺑﻨﺎﺭﺍﻻﺷﺘﻴﺎﻕ ﻃﻠﺒﹰﺎ ﻟﻮﺻﺎﻝ ﺍﻟﺒﻬﺎﺀ ﻭ ﺗﻮﺟ‪‬ﻬﹰﺎ ﺍﻟﯽ ﻭﺟﻪ‬
‫ﺍﻟﺒﻬﺎﺀ ﺍﻟﹼﺬﻯ ﻻ ﻳﺮﻯ ﻓﻴﻪ ﺍ ﹼﻻ ﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻻﻋﻠﯽ ﻭ ﺍﻧ‪‬ﮏ ﺍﻧﺖ ﻣﺎ ﺍﺭﺩﺕ ﻣﻦ ﻭﺟﻬﻪ ﺍ ﹼﻻ ﻭﺟﻪ ﺭﺑ‪‬ﮏ ﻭ‬
‫ﻳﺸﻬﺪ ﺑﺬﻟﮏ ﺍﻫﻞ ﻣﻸ ﺍﻻﻋﻠﯽ ﹼﰒ ﺍﻫﻞ ﺟﱪﻭﺕ ﺍﻟﺒﻘﺎﺀ‪ .‬ﻋﻤﻴﺖ ﻋﲔ ﻣﺎ ﺷﻬﺪﺕ ﻓﻴﮏ ﺁﻳﺔﺍﻟﺘ‪‬ﻮﺣﻴﺪ‬
‫ﻭ ﻇﻬﻮﺭ ﺍﻟﺘ‪‬ﻔﺮﻳﺪ‪ .‬ﻳﺎ ﺍﻳ‪‬ﻬﺎﺍﳌﺬﮐﻮﺭ ﺑﻠﺴﺎﻥ ﺍﻟﺒﻬﺎﺀ ﺗﺎﷲ ﺣﮑﻢ ﺍﻟﺘ‪‬ﺄﻧﻴﺚ ﳜﺠﻞ ﺍﻥ ﻳﺮﺟﻊ ﺍﻟﻴﮏ ﻳﺎ‬
‫ﻓﺨﺮﺍﻟﺮ‪‬ﺟﺎﻝ‪ .‬ﻃﻮﰉ ﻟﮏ ﻳﺎ ﻣﻈﻬﺮﺍﳉﻤﺎﻝ‪ ،‬ﻃﻮﰉ ﻟﮏ ﲟﺎ ﻃﻬ‪‬ﺮﮎﺍﷲ ﰱ ﺍﺯﻝ ﺍﻵﺯﺍﻝ ﻋﻦ ﺷﺒﻬﺎﺕ‬
‫ﺍﻫﻞ ﺍﻟﻀ‪‬ﻼﻝ ﻭ ﺣﻔﻈﮏ ﻋﻦ ﺍﻟﺰﻟﺰﺍﻝ ﻭ ﺍﻧ‪‬ﻪ ﳍﻮ ﺍﻟﻌﺰﻳﺰ ﺍﳌﺘﻌﺎﻝ ﻭ ﺍﻟﻴﻪ ﻳﺮﺟﻊ ﺣﮑﻢ ﺍﳌﺒﺪﺀ ﻭ ﺍﳌﺂﻝ‪.‬‬
‫ﺍﺷﻬﺪ ﺑﺎﻧ‪‬ﮏ ﮐﻨﺖ ﻭﺭﻗﺔ ﱂ ﺗﺰﻝ ﺣﺮ‪‬ﮐﺘﮏ ﺍﺭﻳﺎﺡ ﻣﺸﻴ‪‬ﺔﺍﷲ ﻭ ﻣﺎ ﺍﺧﺬﺗﮏ ﺍﺷﺎﺭﺍﺕ ﺍﻫﻞ ﺍﻟﻨ‪‬ﻔﺎﻕ‬
‫ﺍﻟﹼﺬﻳﻦ ﻧﻘﻀﻮﺍ ﺍﳌﻴﺜﺎﻕ ﻭ ﮐﻔﺮﻭﺍ ﺑﺎﷲ ﻣﺎﻟﮏ ﻳﻮﻡ ﺍﻟﺘ‪‬ﻼﻕ‪ .‬ﻃﻮﰉ ﻻﻣﺔ ﺁﻧﺴﺖ ﺑﮏ ﻭ ﲰﻌﺖ ﺫﮐﺮﮎ‬
‫ﻭ ﲤﺴ‪‬ﮑﺖ ﲝﺒﻞ ﺣﺒ‪‬ﮏ ﻭ ﺍﺳﺘﻘﺮﺑﺖ ﺑﮏ ﺍﻟﯽﺍﷲ ﻣﻮﺟﺪﮎ ﻭ ﺧﺎﻟﻘﮏ ﻭ ﺍﻟﹼﱴ ﻣﺎ ﺫﺍﻗﺖ ﺣﺒ‪‬ﮏ‬
‫ﺧﺎﻟﺼﹰﺎ ﻟﻮﺟﻪ ﺭﺑ‪‬ﮏ ﺍﻧ‪‬ﻬﺎ ﺻﺎﺭﺕ ﳏﺮﻭﻣﺔ ﻣﻦ ﻋﻨﺎﻳﺔ ﺍﻟﹼﱴ ﺍﺧﺘ‪‬ﺼﮏ ﺍﷲ ‪‬ﺎ ﻭ ﺍﳉﹼﻨﺔ ﳌﻦ ﺍﻗﺒﻞ ﺍﻟﻴﮏ ﻭ‬
‫ﺑﮑﻰ ﻋﻠﻴﮏ ﻭ ﺯﺍﺭﮎ ﺑﻌﺪ ﻣﻮﺗﮏ ﻳﺎ ﺍﻳ‪‬ﺘﻬﺎﺍﳌﺴﺘﻮﺭﺓ ﰱ ﺍﻃﺒﺎﻕ ﺍﻟﺘ‪‬ﺮﺍﺏ ﺍﻥ ﺟﺴﺪﮎ ﻭﺩﻳﻌﺔﺍﷲ‬
‫ﺍﻟﻌﺰﻳﺰ ﺍﻟﻮ‪‬ﻫﺎﺏ ﰱ ﺑﻄﻦ ﺍﻻﺭﺽ ﻭ ﺭﻭﺣﮏ ﺍﺳﺘﺮﻗﻰ ﺍﻟﯽ ﺍﻻﻓﻖ ﺍﻻ‪‬ﻰ ﻭ ﺍﻟﹼﺮﻓﻴﻖ ﺍﻻﻋﻠﯽ‪ .‬ﺍﻟﻠﹼﻬﻢ ﻳﺎ‬
‫ﺍﳍﻰ ﻭﺍﻝ ﻣﻦ ﻭﺍﻻﻫﺎ ﻭ ﻋﺎﺩ ﻣﻦ ﻋﺎﺩﺍﻫﺎ ﻭ ﺍﻧﺼﺮ ﻣﻦ ﻧﺼﺮﻫﺎ ﻭ ﺍﺭﺯﻕ ﻣﻦ ﺯﺍﺭﻫﺎ ﺧﲑﺍﻟﹼﺪﻧﻴﺎ ﻭ‬
‫ﺍﻵﺧﺮﺓ ﻭ ﻣﺎ ﻗﺪ‪‬ﺭﺗﻪ ﻟﻠﻤﻘﺮ‪‬ﺑﲔ ﻣﻦ ﺧﻠﻘﮏ ﻭ ﺍﳌﺨﻠﺼﲔ ﻣﻦ ﺑﺮﻳ‪‬ﺘﮏ ﻭ ﺍﻧ‪‬ﮏ ﺍﻧﺖ ﻣﺎﻟﮏ ﺍﳌﻠﻮﮎ ﻭ‬
‫ﺭﺍﺣﻢ ﺍﳌﻤﻠﻮﮎ ﻭ ﰱ ﻗﺒﻀﺘﮏ ﻣﻠﮑﻮﺕ ﻣﻠﮏ ﺍﻻﺭﺽ ﻭ ﺍﻟﺴ‪‬ﻤﺎﺀ‪ .‬ﺗﻔﻌﻞ ﻣﺎ ﺗﺸﺎﺀ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﻧﺖ‬
‫ﺏ ﺍﻵﺧﺮﺓ ﻭﺍﻻﻭﻟﯽ‪ .‬ﺳﺒﺤﺎﻧﮏ ﺍﻟﻠﹼﻬﻢ ﻳﺎ ﺍﳍﻰ ﺍﺳﺄﻟﮏ ﲟﻈﻬﺮ ﻧﻔﺴﮏ‬ ‫ﺏ ﺍﻟﻌﺮﺵ ﻭ ﺍﻟﺜﹼﺮﻯ ﻭ ﺭ ‪‬‬ ‫ﺭ ‪‬‬
‫ﺍﻟﻌﻠ ‪‬ﻰ ﺍﻻﻋﻠﯽ ﻭ ﺑﻈﻬﻮﺭﺍﺗﮏ ﺍﻟﮑﱪﻯ ﻭ ﺑﺂﻳﺎﺗﮏ ﺍﻟﹼﱴ ﺍﺣﺎﻃﺖ ﺍﻻﺭﺽ ﻭ ﺍﻟﺴ‪‬ﻤﺎﺀ ﹼﰒ ‪‬ﺬﺍﺍﻟﻘﱪ ﺍﻟﹼﺬﻯ‬
‫ﺟﻌﻠﺘﻪ ﺍﻭﻋﻴﺔ ﺣﺒ‪‬ﮏ ﻭ ﻣﻘ ‪‬ﺮ ﻭﺭﻗﺔ ﻣﻦ ﺍﻭﺭﺍﻕ ﺳﺪﺭﺓ ﻇﻬﻮﺭﮎ ﺑﺎﻥ ﻻ ﺗﻄﺮﺩﱏ ﻋﻦ ﺑﺎﺑﮏ ﻭ ﻻ‬
‫ﺏ ﺍﺳﺄﻟﮏ ﺑﮏ ﻭ ‪‬ﺎ ﻭ ﲟﻈﺎﻫﺮ ﺍﻻﲰﺎﺀ ﮐﻠﹼﻬﺎ ﺑﺎﻥ ﻻ‬ ‫ﲡﻌﻠﲎ ﳏﺮﻭﻣﹰﺎ ﻋﻤ‪‬ﺎ ﻗﺪ‪‬ﺭﺗﻪ ﻻﺻﻔﻴﺎﺋﮏ‪ .‬ﺍﻯ ﺭ ‪‬‬
‫ﺗﺪﻋﲎ ﺑﻨﻔﺴﻰ ﻭ ﻫﻮﺍﺋﻰ ﻭ ﻻ ﲡﻌﻠﲎ ﻣﻦ ﺍﻟﹼﺬﻳﻨﻬﻢ ﺍﻋﺘﺮﺿﻮﺍ ﻋﻠﻴﮏ ﻭ ﺍﻋﺮﺿﻮﺍ ﻋﻨﮏ ﰱ ﻳﻮﻡ ﺍﻟﹼﺬﻯ‬
‫ﻓﻴﻪ ﺍﺳﺘﻮﻳﺖ ﻋﻠﯽ ﻋﺮﺵ ﺭﲪﺎﻧﻴ‪‬ﺘﮏ ﻭ ﲡﻠﻴ‪‬ﺖ ﻋﻠﯽ ﮐ ﹼﻞ ﺍﻻﺷﻴﺎﺀ ﺑﮑ ﹼﻞ ﺍﲰﺎﺋﮏ‪ .‬ﻓﺎﺷﺮﺑﲎ ﻳﺎ ﺍﳍﻰ‬
‫ﻼ ﺍﻟﯽ ﺣﺮﻡ‬ ‫ﻣﻦ ﺳﻠﺴﺒﻴﻞ ﻋﺮﻓﺎﻧﮏ ﻭ ﮐﻮﺛﺮ ﻋﻨﺎﻳﺘﮏ ﻭ ﺍﺟﻌﻠﲎ ﻣﻨﻘﻄﻌﹰﺎ ﻋﻤ‪‬ﺎ ﺳﻮﻳﮏ ﻭ ﻣﻘﺒ ﹰ‬
‫ﻭﺻﻠﮏ ﻭ ﻟﻘﺎﺋﮏ ﻭ ﺍﻧ‪‬ﮏ ﺍﻧﺖ ﺍﳌﻘﺘﺪﺭ ﻋﻠﯽ ﻣﺎ ﺗﺸﺎﺀ‪ .‬ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﻧﺖ ﺍﳌﺘﻌﺎﻟﯽ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻮﻫ‪‬ﺎﺏ‪.‬‬
‫ﺏ ﺍﺳﺄﻟﮏ ﺑﻨﺎﺭﺍﻟﹼﱴ ﺍﺷﺘﻌﻠﺘﻬﺎ ﰱ ﺻﺪﺭ ﻫﺬﻩ ﺍﻟﻮﺭﻗﺔ ﺍﻟﹼﱴ ﲢﺮﮐﹼﺖ ﻣﻦ ﺍﺭﻳﺎﺡ ﻣﺸﻴ‪‬ﺘﮏ ﻭ‬ ‫ﺍﻯ ﺭ ‪‬‬
‫ﻧﻄﻘﺖ ﻋﻠﯽ ﺛﻨﺎﺀ ﻧﻔﺴﮏ ﺑﺎﻥ ﺗﺸﺘﻌﻞ ﻗﻠﻮﺏ ﻋﺒﺎﺩﮎ ﻣﻦ ﻧﺎﺭ ﺣﺒ‪‬ﮏ ﻟﻴﻨﻘﻄﻌ‪‬ﻦ ﻋﻦ ﺍﻟﹼﺬﻳﻨﻬﻢ ﮐﻔﺮﻭﺍ‬
‫ﻭ ﻳﻘﺒﻠﹼﻦ ﺍﻟﯽ ﻭﺟﻬﮏ ﹼﰒ ﺍﻧﺰﻝ ﻳﺎ ﺍﳍﻰ ﻋﻠ ‪‬ﻰ ﻭ ﻋﻠﯽ ﻋﺒﺎﺩﮎ ﺍﳌﻨﻘﻄﻌﲔ ﻭ ﺍﺣﺒ‪‬ﺎﺋﮏ ﺍﻟﺜﹼﺎﺑﺘﲔ‬
‫ﺧﲑﺍﻟﺪ‪‬ﻧﻴﺎ ﻭ ﺍﻵﺧﺮﺓ ﰒ ﺍﻏﻔﺮ ﻟﻨﺎ ﻭ ﻵﺑﺎﺋﻨﺎ ﻭ ﺍﻣ‪‬ﻬﺎﺗﻨﺎ ﻭ ﺍﺧﻮﺍﻧﻨﺎ ﻭ ﺍﺧﻮﺍﺗﻨﺎ ﻭ ﺫﺭ‪‬ﻳﺎﺗﻨﺎ ﻭ ﺫﻭﺍﻗﺮﺍﺑﺘﻨﺎ ﻣﻦ‬
‫ﺍﻟﹼﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﮏ ﻭ ﺑﺂﻳﺎﺗﮏ ﻭ ﮐﺎﻧﻮﺍ ﻣﻘ ‪‬ﺮﹰﺍ ﺑﻮﺣﺪﺍﻧﻴ‪‬ﺘﮏ ﻭ ﻣﻌﺘﺮﻓﹰﺎ ﺑﻔﺮﺩﺍﻧﻴ‪‬ﺘﮏ ﻭ ﻣﺬﻋﻨﺎ ﺑﺎﻣﺮﮎ ﻭ‬
‫ﻧﺎﻃﻘﹰﺎ ﺑﺜﻨﺎﺋﮏ ﻭ ﺍﻧ‪‬ﮏ ﺍﻧﺖ ﺍﻟﹼﺬﻯ ﱂ ﺗﺰﻝ ﮐﻨﺖ ﻗﺎﺩﺭﹰﺍ ﻭ ﻻ ﺗﺰﺍﻝ ﺗﮑﻮﻥ ﺣﺎﮐﻤﹰﺎ ﻻ ﳝﻨﻌﮏ ﺍﺳﻢ‬
‫ﻋﻦ ﺍﺳﻢ ﻭ ﻻ ﺻﻔﺔ ﻋﻦ ﺻﻔﺔ ﮐ ﹼﻞ ﺍﻻﲰﺎﺀ ﺧﺎﺩﻣﺔ ﻟﻨﻔﺴﮏ ﻭ ﻃﺎﺋﻔﺔ ﰱ ﺣﻮﻟﮏ ﻭ ﻣﻨﻘﺎﺩﺓ‬
‫ﻟﺴﻠﻄﻨﺘﮏ ﻭ ﺧﺎﺷﻌﺔ ﻋﻨﺪ ﻇﻬﻮﺭ ﺁﺛﺎﺭ ﻗﺪﺭﺗﮏ ﻭ ﺧﺎﺿﻌﺔ ﻟﺪﻯ ﺑﻮﺍﺭﻕ ﺍﻧﻮﺍﺭ ﻭﺟﻬﮏ ﻭ ﺍﻧ‪‬ﮏ ﱂ‬
‫ﺗﺰﻝ ﮐﻨﺖ ﻭ ﺗﮑﻮﻥ ﻣﻘﺪ‪‬ﺳﹰﺎ ﻋﻦ ﺧﻠﻘﮏ ﻭ ﺑﺮﻳ‪‬ﺘﮏ ﻭ ﺑﺬﻟﮏ ﻳﺸﻬﺪ ﻧﻔﺴﻰ ﻭ ﮐ ﹼﻞ ﺍﻟﺬﹼﺭﺍﺕ ﻭ‬
‫ﮐﻴﻨﻮﻧﱴ ﻭ ﮐﻴﻨﻮﻧﺎﺕ ﻣﻦ ﺧﻠﻖ ﺑﲔ ﺍﻻﺭﺿﲔ ﻭ ﺍﻟﺴ‪‬ﻤﻮﺍﺕ‪ .‬ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﻧﺖ ﺍﳌﻘﺘﺪﺭ ﺍﳌﺘﻌﺎﻟﯽ ﺍﻟﻌﺰﻳﺰ‬
‫ﺍﳌﻨ‪‬ﺎﻥ‪.‬‬
‫ﺯﻳﺮﻧﻮﺱ ﲞﺶ ﺷﺎﻧﺰﺩﻫﻢ‬
‫ﺯﻳﺎﺭﺗﻨﺎﻣﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻼ ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﯽ ﲜﻬﺖ ﻣﺮﱘ ﻣﻠﹼﻘﺐ ﺑﻪ ﲦﺮﻩ ﺩﺧﺘﺮ ﻋﻤ‪‬ﻪ ﲨﺎﻝ ﺍ‪‬ﻰ )ﻭ‬ ‫‪ _ ١‬ﺍﻳﻦ ﺯﻳﺎﺭﺗﻨﺎﻣﻪ ﺍﺻ ﹰ‬
‫ﺧﻮﺍﻫﺮ ﺣﺮﻡ ﺩﻭﻡ ﻓﺎﻃﻤﻪﺧﺎﱎ ﻣﻠﻘﹼﺒﻪ ﺑﻪ ﻣﻬﺪﻋﻠﻴﺎ( ﻭ ﳘﺴﺮ ﺑﺮﺍﺩﺭ ﭘﺪﺭﻯ ﺣﻀﺮﺗﺸﺎﻥ ﻣﲑﺯﺍﺭﺿﺎﻗﻠﯽ‬
‫ﺣﮑﻴﻢ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩ ﻭ ﲨﺎﻝ ﻗﺪﻡ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ ﺯﻳﺎﺭﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﻴﺰ ﻣﻘﺮ‪‬ﺭ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ‬
‫ﺁﻏﺎﺯ ﺯﻳﺎﺭﺗﻨﺎﻣﻪ ﭼﻨﲔ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪:‬‬
‫ﺐ ﺭﺑ‪‬ﻬﺎ ﻗﺒﻞ ﺍﻥ ﲤﺴ‪‬ﻬﺎ ﻭ ﺍﻧ‪‬ﺎ ﺳﺘﺮﻧﺎ ﺷﺄﻬﻧﺎ ﰱ‬
‫ﻗﺪ ﻧﺰ‪‬ﻝ ﻟﻠﹼﱴ ﲰﻴ‪‬ﺖ ﲟﺮﱘ‪ .‬ﺍﻧ‪‬ﻬﺎ ﺍﺷﺘﻌﻠﺖ ﺑﻨﺎﺭ ﺣ ‪‬‬
‫ﺣﻴﺎ‪‬ﺎ‪ .‬ﻓﻠﻤ‪‬ﺎ ﺍﺭﺗﻔﻌﺖ ﺍﻟﯽ ﺍﻟﺮ‪‬ﻓﻴﻖ ﺍﻻﻋﻠﯽ ﮐﺸﻒﺍﷲ ﺍﳊﺠﺎﺏ ﻭ ﻋﺮ‪‬ﻓﻬﺎ ﻋﺒﺎﺩﻩ ﻭ ﻣﻦ ﺍﺭﺍﺩ ﺍﻥ ﻳﺰﻭﺭ‬
‫ﺍﻟﻄﹼﺎﺀ ﺍﻟﮑﱪﻯ ﺍﻟﹼﱴ ﺍﺳﺘﺸﻬﺪﺕ ﻣﻦ ﻗﺒﻞ ﻓﻠﻴﺰﻭﺭ ‪‬ﺬﻩﺍﻟﹼﺰﻳﺎﺭﺓ‪.‬‬
 ‫ﲞﺶﻫﻔﺪﻫﻢ‬
‫ﺗﻮﻗﻴﻌﺎﺕﺣﻀﺮﺕﺑﺎﺏﺑﺎﻋﺰﺍﺯﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﺍﺯ ﻗﻠﻢ ﺣﻀﺮﺕ ﺑﺎﺏ ﺗﻮﻗﻴﻌﺎﺕ ﻣ‪‬ﺘﻌﺪﺩﻩ ﺑﺎﻋﺰﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺻﺎﺩﺭ ﺷﺪﻩ ﻭ ﻳﺎ ﺩﺭ ﺗﻮﻗﻴﻌﺎﺕ‬
‫ﺩﻳﮕﺮ ﺍﺻﺤﺎﺏ ﺗﻮﺻﻴﻒ ﺁﻥ ﺟﻨﺎﺏ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﻓﻘﺮﺍﺗﻰ ﺍﺯ ﺗﻮﻗﻴﻌﺎﺕ ﺍﺻﺤﺎﺏ ﮐﻪ ﺩﺭ ﺑﺎﺏ‬
‫ﻼ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﻧﻘﻞ ﺷﺪﻩﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺑﺘﻮﺿﻴﺢ ﳏﺘﻮﺍﻯ ﭼﻨﺪﺗﻮﻗﻴﻊ‬ ‫ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩ ﻗﺒ ﹰ‬
‫ﻣﺒﺎﺭﮎ ﻧﺎﺯﻝ ﺑﺎﻋﺰﺍﺯ ﺁﻥ ﺷﻬﻴﺪﻩ ﺟﺎﻭﺩﺍﻧﻪ ﻣﺒﺎﺩﺭﺕ ﻣﻰﻭﺭﺯﺩ‪.‬‬
‫ﺍﻟﻒ _ ﺑﺎﺏ ﻫﻔﺪﻫﻢ ﺍﺯ ﻭﺍﺣﺪ ﭘﻨﺠﻢ ﮐﺘﺎﺏ ﺍﻻﲰﺎﺀ )‪ (١‬ﰱ ﻣﻌﺮﻓﺔ ﺍﺳﻢ ﺍﳌﻘﻠﹼﺐ ﺑﺎﻋﺰﺍﺯ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﻣﺮﺍﺩ ﺍﺯ ﺍﺳﻢﺍﷲﺍﳌﻘﻠﹼﺐ ﺍﺷﺎﺭﺕ ﺑﻪ ﻗﺪﺭﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺗﻘﻠﻴﺐ ﺻﺪﻫﺎ‬
‫ﺗﻦ ﺍﺯ ﻋﻠﻤﺎﺀ ﻭ ﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﻭ ﺑﺰﺭﮔﺎﻥ ﺍﻳﺮﺍﻥ ﻭ ﻋﺮﺍﻕ ﺑﺎﺷﺪ‪.‬‬
‫ﺏ _ ﺗﻮﻗﻴﻊ ﺩﻳﮕﺮﻯ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺧﻄﺎﺏ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﳎﻤﻮﻋﻪ ﻣﻨﺘﺸﺮﻩ ﻭﺳﻴﻠﻪ‬
‫ﺩﺍﺭﺍﻵﺛﺎﺭ ﻣﻠﹼﻰ ‪‬ﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ )ﴰﺎﺭﻩ ‪ ،٩١‬ﺻﻔﺤﺎﺕ ‪ (١٤٥ _ ٥٢‬ﺩﺭﺝ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ ٠‬ﺩﺭ ﺍﻳﻦ‬
‫ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﺍﻟﹼﻠﻬ ‪‬ﻢ ﻭ ﻟﻘﺪ ﻧﺰ‪‬ﻝ ﻋﻠﯽ ﻭﺭﻗﺔ ﻣﻀﻴﺌﺔ ﺍﻟﹼﱴ ﻗﺪ ﺟﻠﹼﺖ ﻭ ﻋﻠﺖ ﺁﻳﺎﺕ‬
‫ﳎﺪﮎ ﻓﻴﻬﺎ ﻭ ﺯﮐﺖ ﺍﺷﺎﺭﺍ‪‬ﺎ ﰱ ﺍﻟﺒﻴﺎﻥ ﻻ ﻏﲑﻫﺎ ﻭ ﺍﻧ‪‬ﮏ ﻟﺘﻌﻠﻢ ﺍﻧ‪‬ﻬﺎ ﻭﺭﻗﺔ ﻣﺒﺎﺭﮐﺔ ﻋﻦ ﺍﻟﻮﺭﻗﺔ‬
‫ﺍﳌﺼﻔﺮ‪‬ﺓ ﻋﻦ ﺍﻟﺸ‪‬ﺠﺮﺓ ﺍﳊﻤﺮﺍﺀ‪ .‬ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﻧﺖ ﻭ ﻟﻘﺪ ﺳﺌﻠﺖ ﻓﻴﻬﺎ ﻣﺎ ﻋﻈﻤﺖ ﻋﻨﺪﮎ ﻭ ﺟﻠﹼﺖ‬
‫ﻟﺪﻳﮏ ﻭ ﻻ ﺗﺴﺌﻞ ﻓﻴﻬﺎ ﺍ ﹼﻻ ﻣﺎ ﺧﻠﻘﺖ ﻭ ﺭﺗﺒﺖ ﻻﺟﻠﻬﺎ ﻭ ﻫﻰ ﮐﻠﻤﺔﺍﻟﺒﺪﻳﻌﺔ‪.‬‬
‫ﭖ _ ﺩﺭ ﺗﻮﻗﻴﻊ ﺩﻳﮕﺮﻯ ﺑﺎﻋﺰﺍﺯ ﻃﺎﻫﺮﻩ ﻭ ﳘﭽﻨﲔ ﺑﻨﻮﻉ ﺩﻋﺎ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻭ ﺍﺳﺄﻟﮏ ﻳﺎ ﺍﳍﻰ ﺍﻥ‬
‫ﺗﮑﺘﺐ ﻟﻠﹼﱴ ﺟﻌﻠﺘﻬﺎ ﻧﻔﺴﹰﺎ ﺧﺎﺷﻌﺔ ﻻﻭﻟﻴﺎﺋﮏ ﻭ ﺭﺍﺿﻴﺔ ﺑﻘﻀﺎﺋﮏ ﻭ ﺻﺎﺑﺮﺓ ﰱ ﺑﻼﺋﮏ‪ ،‬ﺍﻣﺘﮏ ﺍﻟﹼﱴ‬
‫ﻗﺪ ﻣﻠﺌﺘﻬﺎ ﺑﺪﻳﻌﹰﺎ ﻣﻦ ﺁﻳﺎﺕ ﺍﳍﺎﻣﮏ ﻟﻴﻨﻔﻖ ﰱ ﺳﺒﻴﻠﮏ ﲟﺎ ﺷﺌﺖ‪(٢) .‬‬
‫ﺕ _ ﺩﺭ ﺗﻮﻗﻴﻌﻰ ﺑﺎﻋﺰﺍﺯ ﺁﻥ ﺟﻨﺎﺏ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻫﻮﺍﳌﺘﮑﺒ‪‬ﺮ ﺍﳉﻤﻴﻞ ﺍﶈﺴﻦ‪...‬ﺍﺷﮑﺮﻯ ﺍﷲ ﻓﺎ ﹼﻥ‬
‫ﮐﺘﺎﺑﮏ ﳑﻬﻮﺭﹰﺍ ﻗﺪ ﻻﺣﻈﺘﻪ ﻓﺨﻠﹼﺼﮏ ﺍﷲ ﲟﻨ‪‬ﻪ ﳑﺎ ﲣﺎﻓﻪ ﻭ ﲣﺪﺭﻩ ﻓﺎﻋﻠﻤﻰ ﺑﺎﻥ ﻣﻦ ﺟﻮﺍﻫﺮ ﻋﻠﻤﮏ‬
‫ﻗﺪ ﻇﻬﺮﺕ ﺑﻮﺍﻃﻦ ﺍﻟﺴ‪‬ﻨﻦ ﻭ ﻣﻮﺍﻗﻊ ﺍﻟﻔﱳ ﻓﺼﱪﹰﺍ ﺻﱪﹰﺍ ‪(٣) ....‬‬
‫ﺙ _ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺩﻳﮕﺮﻯ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺎﻋﺰﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﺎﺯﻝ ﺷﺪﻩ ﮐﻪ ﺑﺎ ﻋﺒﺎﺭﺍﺕ‬
‫ﺑﺴﻢﺍﷲ ﺍﻻﻣﻨﻊ ﺍﻻﻗﺪﺱ ﺍﷲ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ ﺍﻻﻓﻄﺮ ﺍﻻﻓﻄﺮﺁﻏﺎﺯ ﻣﻰﺷﻮﺩ‪ .‬ﻧﺴﺨﻪﺍﻯ ﺍﺯ ﺍﻳﻦ ﺗﻮﻗﻴﻊ ﺩﺭ‬
‫ﺍﺭﺽ ﺍﻗﺪﺱ ﺣﻴﻔﺎ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﮐﻪ ﺑﻌﻠﹼﺖ ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﺩﺭ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺁﺳﻴﺐ ﺩﻳﺪﻩﺍﺳﺖ‪.‬‬
 ‫ﺯﻳﺮﻧﻮﻳﺲ ﲞﺶ ﻫﻔﺪﻫﻢ‬
‫ﺗﻮﻗﻴﻌﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺎﻋﺰﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫‪ _ ١‬ﮐﺘﺎﺏ ﺍﻻﲰﺎﺀ ﮐﻪ ﺑﻪ ﮐﺘﺎﺏ ﺍﲰﺎﺀ ﮐﻠﹼﺸﻰﺀ ﻭ ﮐﺘﺎﺏ ﭼﻬﺎﺭﺷﺄﻥ ﻧﻴﺰ ﺍﺷﺘﻬﺎﺭ ﺩﺍﺭﺩ ﺍﺯ ﺁﺛﺎﺭ‬
‫ﻧﺎﺯﻟﻪ ﺩﺭ ﭼﻬﺮﻳﻖ ﻭ ﺣﺎﻭﻯ ﻧﻮﺯﺩﻩ ﻭﺍﺣﺪ ﻭ ﻫﺮ ﻭﺍﺣﺪ ﻧﻮﺯﺩﻩ ﺑﺎﺏ ﺍﺳﺖ‪ .‬ﺩﺭ ﻫﺮ ﺑﺎﺏ ﺍﲰﻰ ﺍﺯ‬
‫ﺍﲰﺎﺀﺍﷲ ﮐﻪ ﻣﻈﻬﺮ ﺁﻥ ﻳﮑﻰ ﺍﺯ ﺍﻓﺮﺍﺩ ﺍﻫﻞ ﺑﻴﺎﻥ ﺍﺳﺖ ﻣﻨﻈﻮﺭ ﺷﺪﻩ ﻭ ﺩﺭ ﺧﺼﻮﺹ ﺁﻥ ﺍﺳﻢ ﺑﻪ‬
‫ﭼﻬﺎﺭﺷﺄﻥ ﻳﺎ ﳊﻦ )ﺁﻳﺎﺕ‪ ،‬ﻣﻨﺎﺟﺎﺕ‪ ،‬ﺧﻄﺐ ﻭ ﺻﻮﺭ ﻋﻠﻤﻴ‪‬ﻪ( ﺑﻴﺎﻧﺎﺗﻰ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ )ﺑﺮﺍﻯ‬
‫ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﳏﺘﻮﺍﻯ ﮐﺘﺎﺏ ﺍﻻﲰﺎﺀ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ ﺗﺄﻟﻴﻒ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ‪ ،‬ﺻﻔﺤﺎﺕ ‪.(٩٤٣ _ ٤٥‬‬
‫‪ _ ٢‬ﺍﻳﻦ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﺟﺰﺀ ﺁﺛﺎﺭ ﺧﻄﹼﻰ ﭘﺮﻭﻓﺴﻮﺭ ﺑﺮﺍﻭﻥ ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﺩﺍﻧﺸﮕﺎﻩ‬
‫ﮐﻴﻤﱪﻳﺞ ﺍﻧﮕﻠﺴﺘﺎﻥ ﺍﺳﺖ‪ .‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Library of Cambridge University. Catalogue of Manuscripts. F.21 (9). No.‬‬
‫‪24. To Janáb-i-Táhirih (Qurrát l- Ayn) from Máku.‬‬
‫‪ _ ٣‬ﺍﻳﻦ ﺗﻮﻗﻴﻊ ﻣﺒﺎﺭﮎ ﻣﻨﺴﻮﺏ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﮐﺘﺎﺏ ﻣﻔﺘﺎﺡ ﺑﺎﺏ ﺍﻻﺑﻮﺍﺏ )ﺻﻔﺤﺎﺕ‬
‫‪ ٢٩٦ _٩٩‬ﻣﱳ ﺍﺻﻠﯽ ﻋﺮﰉ( ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﮔﻔﺘﺎﺭ ﳔﺴﺖ ﮐﺘﺎﺏ‬
‫ﺣﺎﺿﺮ ﺑﻴﺎﻥ ﺷﺪﻩ ﺗﺄﻟﻴﻒ ﺩﮐﺘﺮ ﳏﻤ‪‬ﺪﻣﻬﺪﻯﺧﺎﻥ ﺯﻋﻴﻢﺍﻟﹼﺪﻭﻟﻪ ﺗﱪﻳﺰﻯ ﺍﺳﺖ‪.‬‬
‫ﮔﻔﺘﺎﺭ ﺳﻮﻡ‬
‫ﺁﺛﺎﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﲞﺶ ﳔﺴﺖ‬
‫ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ‬
‫ﺗﺎﮐﻨﻮﻥ ﺩﺍﻧﺴﺘﻪﺍﱘ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎﻧﻮﺋﻰ ﺑﺴﻴﺎﺭ ﻓﺎﺿﻞ ﻭ ﻣﺎﻫﺮ ﺩﺭ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻰ ﻭ ﻟﻐﺖ ﻭ‬
‫ﻓﻨﻮﻥ ﺍﺩﺏ ﻭ ﺷﻌﺮ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺑﺮﺭﺳﻰ ﻭ ﻧﻘﻞ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﺍﻭ ﻣﻰﭘﺮﺩﺍﺯﱘ‪ .‬ﺣﺪﻭﺩ‬
‫ﻳﮑﺼﺪﻭ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺍﺳﺖ ﮐﻪ ﺍﺷﻌﺎﺭ ﻃﺎﻫﺮﻩ ﺳﻴﻨﻪ ﺑﻪ ﺳﻴﻨﻪ ﻭ ﻳﺎ ﺩﺭ ﺟُﻨﮓﻫﺎ ﻭ ﻣﺘﻮﻥ ﮐﺘﺐ‬
‫ﺷﺮﺡ ﺣﺎﻝ ﺍﻭ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﺷﻌﺎﺭ ﺍﻭ ﺑﺮ ﺍﺛﺮ ﺣﻮﺍﺩﺙ‬
‫ﮔﻮﻧﺎﮔﻮﻥ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪﺍﺳﺖ ﻭ ﺗﺎ ﺁﳒﺎ ﮐﻪ ﺍﻃﹼﻼﻉ ﺩﺍﺭﱘ ﺑﺮﺧﻰ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﻣﺘﻌﺼ‪‬ﺐ ﻃﺎﻫﺮﻩ ﻭ‬
‫ﺩﴰﻨﺎﻥ ﺍﻣﺮ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺍﻭ ﺁﺛﺎﺭﺵ ﺭﺍ ﺳﻮﺯﺍﻧﻴﺪﻩﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻨﮑﻪ ﻃﺎﻫﺮﻩ ﺷﻌﺮ ﻧﻴﮑﻮ ﺑﺴﻴﺎﺭ‬
‫ﺳﺮﻭﺩﻩﺍﺳﺖ ﺍﻧﺪﮎ ﺗﺮﺩﻳﺪ ﻧﻴﺴﺖ‪ .‬ﻭﻟﮑﻦ ﺑﺮﺧﻰ ﺍﺯ ﺍﺷﻌﺎﺭ ﺷﺎﻋﺮﺍﻥ ﺩﻳﮕﺮ ﻧﻴﺰ ﺑﻨﺎﻡ ﺍﻭ ﺷﻬﺮﺕ‬
‫ﮔﺮﻓﺘﻪﺍﺳﺖ‪ .‬ﻋﻠﹼﺖ ﺍﻣﺮ ﺍﻳﻨﺴﺖ ﮐﻪ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﺍﺷﻌﺎﺭ ﺷﻴﻮﺍ‪ ،‬ﮔﻮﻳﺎ ﻭ ﻣﺘﲔ ﺷﺎﻋﺮﺍﻥ‬
‫ﺳﻠﻴﻘﻪ ﳐﺼﻮﺹ ﺩﺍﺷﺘﻪ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺯﻳﺒﺎﺗﺮﻳﻦ ﺁﻬﻧﺎ ﺭﺍ ﲝﺎﻓﻈﻪ ﻣﻰﺳﭙﺮﺩﻩ ﻭ ﻳﺎ ﺻﺮﻓﹰﺎ ﺍﺳﺘﻨﺴﺎﺥ‬
‫ﻣﻰﮐﺮﺩﻩ ﻭ ﮔﻬﮕﺎﻩ ﺩﺭ ﲨﻊ ﺍﺻﺤﺎﺏ ﺯﻣﺰﻣﻪ ﻣﻰﳕﻮﺩﻩﺍﺳﺖ‪ .‬ﲟﺮﻭﺭ ﺍﻳ‪‬ﺎﻡ ﭼﻨﺎﻥ ﺗﺼﻮ‪‬ﺭ ﺷﺪﻩ ﮐﻪ‬
‫ﺁﻥ ﺍﺷﻌﺎﺭ ﻧﻴﺰ ﺍﺯ ﺍﻭ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﻃﺎﻫﺮﻩ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺍﺯ ﺁﺛﺎﺭ ﺷﺎﻋﺮﺍﻥ ﮔﺬﺷﺘﻪ ﺍﺷﻌﺎﺭﻯ ﺳﺮﻭﺩﻩﺍﺳﺖ‬
‫ﻭ ﺍﻳﻦ ﺍﻣﺮ ﮔﺎﻩ ﻣﻮﺟﺐ ﺷﺪﻩ ﮐﻪ ﺷﻌﺮ ﺍﺻﻠﯽ ﺭﺍ ﻧﻴﺰ ﺑﺎﺷﺘﺒﺎﻩ ﺍﺯ ﻃﺎﻫﺮﻩ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﺷﺎﻋﺮﻯ‬
‫ﻼ ﺩﺍﻧﺴﺘﻴﻢ ﺩﺭ ﻓﻠﺴﻔﻪ ﻭ ﻋﺮﻓﺎﻥ ﻭ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻰ‬ ‫ﺍﺷﺘﻐﺎﻝ ﺍﺻﻠﯽ ﻃﺎﻫﺮﻩ ﻧﺒﻮﺩﻩ ﻭ ﻭﻯ ﭼﻨﺎﻧﮑﻪ ﻗﺒ ﹰ‬
‫ﺑﺎﺭﻉ ﻭ ﺳﺨﻦﺭﺍﻥ ﻭ ﺳﺨﻦﭘﺮﺩﺍﺯﻯ ﻣﺎﻫﺮ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﺁﺛﺎﺭ ﻣﻨﺜﻮﺭﻯ ﮐﻪ ﺑﻴﺎﺩﮔﺎﺭ ﻬﻧﺎﺩﻩ ﺍﻳﻦ ﻧﮑﺘﻪ‬
‫ﻼ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﺟﻮﻫﺮ ﻭ ﳏﺘﻮﺍﻯ ﺷﻌﺮﻯ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﻃﺎﻫﺮﻩ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ‬ ‫ﮐﺎﻣ ﹰ‬
‫ﮐﻪ ﺫﻭﻕ ﻭ ﺍﺣﺴﺎﺱ ﺷﺎﻋﺮﺍﻧﻪﺍﺵ ﮐﻤﺘﺮ ﺍﺯ ﻣﻬﺎﺭﺕ ﻓﻠﺴﻔﻰ‪ ،‬ﻋﺮﻓﺎﱏ ﻭ ﻋﻠﻤﻴﺶ ﻧﺒﻮﺩﻩ ﻭ ﺑﺎ ﺁﺛﺎﺭ‬
‫ﺷﺎﻋﺮﺍﻥ ﺑﺰﺭﮒ ﻋﺮﺏ ﻭ ﻋﺠﻢ ﻣﺄﻧﻮﺱ ﺑﻮﺩﻩ ﻭ ﺑﺎ ﻓﻨﻮﻥ ﻭ ﺍﻭﺯﺍﻥ ﻭ ﲝﻮﺭ ﺷﻌﺮﻯ ﺁﺷﻨﺎﺋﻰ ﮐﺎﻣﻞ‬
‫ﺩﺍﺷﺘﻪﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﺑﺎ ﮐﻤﺎﻝ ﳏﻮﻳ‪‬ﺖ ﻭ ﺻﺪﺍﻗﺖ ﻣﻌﺮﻭﺽ ﻣﻰﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﺻﺤ‪‬ﺖ ﺍﻧﺘﺴﺎﺏ‬
‫ﻏﺎﻟﺐ ﺍﺷﻌﺎﺭ ﻣﻨﺴﻮﺏ ﺑﻪ ﻃﺎﻫﺮﻩ ﻧﮕﺎﺭﻧﺪﻩ ﺗﺮﺩﻳﺪ ﺩﺍﺭﺩ‪ .‬ﭘﺲ ﺍﺯ ﻋﺮﺽ ﻧﮑﺎﺕ ﺑﺎﻻ ﺍﻳﻨﮏ ﺑﺮﺧﻰ‬
‫ﺍﺯ ﺍﺷﻌﺎﺭ ﻃﺎﻫﺮﻩ ﻭ ﻳﺎ ﻣﻨﺴﻮﺏ ﺑﻪ ﺍﻭ ﺭﺍ ﻧﻘﻞ ﻣﻰﳕﺎﺋﻴﻢ‪:‬‬
‫‪_١‬ﮔﺮ ﺑﺮﺍﻧﺪﺍﺯﺩ ‪‬ﺎﺀ ﺍﺯ ﺭﺥ ﻧﻘﺎﺏ ﺻﺪﻫﺰﺍﺭ ﳘﭽﻮﻥ ﺍﺯﻝ ﺁﻳﺪ ﭘﺪﻳﺪ‬
‫ﺍﻳﻦ ﺷﻌﺮ ﰉﺗﺮﺩﻳﺪ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﻗﻠﻢ ﺍﻋﻠﯽ ﺑﺪﻳﻦ ﻧﮑﺘﻪ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩﺍﺳﺖ ﻗﻮﻟﻪ‬
‫ﺍﳊ ‪‬ﻖ‪ :‬ﻭ ﺍﺯ ﲨﻠﻪ ﻧﻘﻄﻪ ﺟﺬﺑﻴ‪‬ﻪ ﻋﻠﻴﻬﺎ ‪‬ﺎﺀﺍﷲ ﻣﺪ‪‬ﺎ ﺑﺎ ﺍﻳﻦ ﻋﺒﺪ ﺑﻮﺩﻩ ﻭ ﺁﱏ ﻟﻘﺎﺀ ﺍﻳﻦ ﻏﻼﻡ ﺭﺍ ﲟﻠﮏ‬
‫ﺩﻧﻴﺎ ﻭ ﺁﺧﺮﺕ ﻣﻌﺎﻣﻠﻪ ﳕﻰﳕﻮﺩﻧﺪ‪ .‬ﻭ ﻣﺎ ﺍﺭﺍﺩﺕ ﺗﻔﺎﺭﻕ ﻋﻨ‪‬ﻰ ﺍﻗ ﹼﻞ ﻣﻦ ﺁﻥ ﻭﻟﮑﻦ ﻗﻀﻰ ﻣﺎ ﻗﻀﻰ ﻭ‬
‫ﭼﻪ ﻣﻘﺪﺍﺭ ﺍﺯ ﺁﻳﺎﺕ ﻭ ﺍﺷﻌﺎﺭ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﻳﻊ ﺫﮐﺮ ﻓﺮﻣﻮﺩﻩ‪ .‬ﺍﺯ ﲨﻠﻪ ﺩﺭ ﻭﺻﻒ ﻃﻠﻌﺖ ﺍ‪‬ﻰ‬
‫ﻏﺰﻟﯽ ﮔﻔﺘﻪ ﮐﻪ ﻳﮏ ﻓﺮﺩ ﺁﻥ ﺍﻳﻨﺴﺖ‪:‬‬
‫ﮔﺮ ﺑﺮﺍﻧﺪﺍﺯﺩ ‪‬ﺎﺀ ﺍﺯ ﺭﺥ ﻧﻘﺎﺏ ﺻﺪﻫﺰﺍﺭ ﳘﭽﻮﻥ ﺍﺯﻝ ﺁﻳﺪ ﭘﺪﻳﺪ)‪(١‬‬
‫ﻭ ﻧﻴﺰ ﺩﺭ ﻧﺎﻣﻪﺍﻯ ﺍﺯ ﺟﻨﺎﺏ ﻣﲑﺯﺍﻣﻮﺳﻰ ﮐﻠﻴﻢ ﺧﻄﺎﺏ ﺑﻪ ﺧﺎﺗﻮﻥﺟﺎﻥ ﻗﺰﻭﻳﲎ ﭼﻨﲔ ﺁﻣﺪﻩﺍﺳﺖ‪:‬‬
‫ﺣﻀﺮﺕ ﻃﺎﺀ ﺭﻭﺡ ﻣﺎﺳﻮﺍﻩ ﻓﺪﺍﻩ ﺍﻭ‪‬ﻝ ﻭﺻﻔﻰ ﮐﻪ ﺍﺯ ﻗﻠﻤﺶ ﺟﺎﺭﻯ ﺷﺪﻩ ﻭ ﺩﺭ ﻗﻠﺒﺶ ﺧﻄﻮﺭ ﳕﻮﺩ‬
‫ﻂ ﺧﻮﺩﺷﺎﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪:‬‬ ‫ﻭﺻﻒ ﲨﺎﻝ ﺍ‪‬ﻰ ﺑﻮﺩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻵﻥ ﲞ ﹼ‬
‫ﺻﺪﻫﺰﺍﺭ ﳘﭽﻮﻥ ﺍﺯﻝ ﺁﻳﺪ ﭘﺪﻳﺪ)‪(٢‬‬ ‫ﮔﺮ ﺑﺮﺍﻧﺪﺍﺯﺩ ‪‬ﺎﺀ ﺍﺯ ﺭﺥ ﻧﻘﺎﺏ‬
‫ﳏﻘﹼﻖ ﺩﺍﻧﺸﻤﻨﺪ ﺟﻨﺎﺏ ﺭﻭﺡﺍﷲ ﻣﻬﺮﺍﲞﺎﱏ ﺩﺭ ﭘﻴﻮﺳﺖ ﻧﺎﻣﻪ ﻣﻮ‪‬ﺭﺥ ﻫﺸﺘﻢ ﺳﭙﺘﺎﻣﱪ ‪١٩٩٦‬‬
‫ﺧﻄﺎﺏ ﺑﻪ ﺍﻳﻦ ﺑﻨﺪﻩ ﻧﮕﺎﺭﻧﺪﻩ ﻣﺮﻗﻮﻡ ﻓﺮﻣﻮﺩﻩﺍﺳﺖ ﮐﻪ ﺍﺑﻴﺎﺕ ﺩﻳﮕﺮ ﺍﻳﻦ ﺷﻌﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺍﺯ‬
‫ﳎﻤﻮﻋﻪ ﺧﻄﹼﻰ ﻣﺘﻌﹼﻠﻖ ﺑﻪ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻳﺰﺩﻯ ﺍﺳﺘﻨﺴﺎﺥ ﻭ ﺍﺭﺳﺎﻝ ﺩﺍﺷﺘﻪﺍﺳﺖ‪ .‬ﺑﺘﺼﺮﻳﺢ ﻧﺎﻣﱪﺩﻩ‬
‫ﻼ ﺑﻪ ﺟﻨﺎﺏ ﺣﮑﻴﻢ ﺍﳍﻰ ﻗﺰﻭﻳﲎ ﺗﻌﻠﹼﻖ ﺩﺍﺷﺘﻪ ﻭ ﺣﮑﻴﻢ ﺁﻧﺮﺍ ﺑﻪ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻳﺰﺩﻯ‬‫ﺍﻳﻦ ﻧﺴﺨﻪ ﺍﺻ ﹰ‬
‫ﺩﺍﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﺣﺎﺷﻴﻪ ﺻﻔﺤﻪ ﻧﻮﺯﺩﻫﻢ ﺍﻳﻦ ﳎﻤﻮﻋﻪ ﺑﻴﺎﻥ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﺁﻣﺪﻩﺍﺳﺖ ‪ :‬ﻳﺎ ﺍﻫﻞﺍﷲ ﺍﻥ‬
‫ﺷﺎﺀﺍﷲ ﺻﺤﺎﺋﻒ ﺩﺭ ﺍﻋﻤﺎﻝ ﻓﺮﺿﻴ‪‬ﻪ ﻭ ﻣﺬﻫﺒﻴ‪‬ﻪ ﺧﻮﺍﻫﺪ ﻣﺮﺳﻮﻝ ﮔﺮﺩﻳﺪ‪ .‬ﺳﻌﻰ ﺩﺭ ﺗﺮﻗﹼﻰ ﳕﺎﺋﻴﺪ ﻭ‬
‫ﻗﺪﺭ ﺍﻳﻦ ﺍﻭﻗﺎﺕ ﺭﺍ ﺑﺪﺍﻧﻴﺪ ﮐﻪ ﻳﻮﻡ ﺷﻬﺎﺩﺕ ﺍﮐﱪ ﻧﺰﺩﻳﮏ ﺍﺳﺖ ﻭ ﺑﻌﺪ ﺍﺯ ﺷﻬﺎﺩﺕ ﻧﻘﻄﻪ ﺩﻳﮕﺮ‬
‫ﺏﺍﻟﻌﺎﳌﲔ‪ .‬ﲤﺎﻡ ﺷﺪ ﺩﺭ ﻳﻮﻡ ﭘﻨﺠﺸﻨﺒﻪ ﺑﻴﺴﺘﻢ ﺷﻬﺮ‬ ‫ﻣﻬﻠﱴ ﻻﺟﻞ ﺍﺣﺪﻯ ﻧﻴﺴﺖ‪ .‬ﻭ ﺍﳊﻤﺪﷲ ﺭ ‪‬‬
‫ﺷﻌﺒﺎﻥ ﺍﳌﻌﻈﹼﻢ ‪.١٢٦٧‬ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﳎﻤﻮﻋﻪ ﳘﺎﻥ ﻣﺘﲎ ﺍﺳﺖ ﮐﻪ ﺍﺩﻳﺐ ﺍﺭﲨﻨﺪ ﺟﻨﺎﺏ‬
‫ﻧﻌﻤﺖﺍﷲ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ ﺿﻤﻦ ﺑﺮﺭﺳﻰ ﺍﺷﻌﺎﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﺁﻥ ﻳﺎﺩ ﮐﺮﺩﻩﺍﺳﺖ‪(٣) .‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﺍﻳﻦ ﳎﻤﻮﻋﻪ ﺭﺍ ﻧﺰﺩ ﺟﻨﺎﺏ ﺑﻴﻀﺎﺋﻰ ﺩﻳﺪﻩ ﻭ ﻓﻘﺮﺍﺗﻰ ﺍﺯ ﺁﻥ ﺭﺍ ﺍﺳﺘﻨﺴﺎﺥ ﮐﺮﺩﻩﺍﺳﺖ‪.‬‬
‫ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺑﻴﻀﺎﺋﻰ ﺗﺼﺮﻳﺢ ﻣﻰ ﳕﺎﻳﺪ ﻧﺴﺨﻪ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻭﻯ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ ﺍﺑﻮﺍﳊﺴﻦ‬
‫ﻧﲑﻳﺰﻯ ﺧﻮﺵﻧﻮﻳﺲ ‪‬ﺎﺋﻰ ﺩﺭ ﺳﺎﻝ ‪ ١٣٤١‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )ﺣﺪﻭﺩ ‪ ١٩٢٢‬ﻣﻴﻼﺩﻯ( ﺍﺯ ﺭﻭﻯ‬
‫ﻧﺴﺨﻪ ﻣﻮ‪‬ﺭﺧﻪ ﺷﻌﺒﺎﻥ ‪ ١٢٦٧‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )ﺣﺪﻭﺩ ‪ ١٨٥٠‬ﻣﻴﻼﺩﻯ( ﺍﺳﺘﻨﺴﺎﺥ‬
‫ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﺍﺑﻴﺎﺕ ﺑﻌﺪﻯ ﺷﻌﺮ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫ﺫﻭﺍﳉﻨﺎﺡ ﺁﻣﺪ ﹺﺑﺎﹶﺟﻨﺎﺡ ﺟﻨﺎﺡ ﻣﻌﺸﺮ ﺍﻣﻀﺎﺋﻴﺎﻥ ﻫﺎ ﺍﻟﹼﺼﻼﺡ‬
‫ﭘﺎﮎ ﺁﺋﻴﺪ ﺍﺯ ﳘﻪ ﺷﺄﻥ ﻧﻔﻮﺭ‬ ‫ﺩﺭ ﺻﻼﺡ ﺁﺋﻴﺪ ﺍﺯ ﺟﺬﺏ ﻏﻔﻮﺭ‬
‫ﺩﺭ ﺗﻈﹼﻬﺮ ﺍﺯ ﺩﻳﺎﺭ ﻣﺎ ﻇﻬﻮﺭ‬ ‫ﺗﺎ ﮐﻪ ﺁﻳﺪ ﻭﺟﻬﻪ ﻃﻠﻌﺖ ﻓﻄﻮﺭ‬
‫ﺧﺘﻢ ﻓﺮﻣﺎﱘ ﮐﻼﻡ ﺍﺯﻣﺸﮏ ﺗُﺮ ﻓﺘﺢ ﺑﻨﻤﺎﱘ ﺑﺎﺷﺮﺍﻕ ﺯﺑﺮ‬
‫ﻭﻳﻦ ﻋﺠﺐ ﺭﻣﺰﻯ ﺍﺳﺖﺑﺎﺭﺯﺍﺯ ﻇﻬﻮﺭ ﺧﺘﻢ ﻭ ﻓﺘﺤﺶ ﻭﺍﺣﺪ ﺁﻣﺪ ﺩﺭ ﺻﺪﻭﺭ‬
‫‪.‬ﻧﮑﺘﻪ ﻣﻬﻤ‪‬ﻪ ﮐﻪ ﺑﺎﻳﺪ ﻳﺎﺩﺁﻭﺭﻯ ﺷﻮﺩ ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﺍﺷﻌﺎﺭ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﻭﺝ ﻭ ﺣﻀﻴﺾ‬
‫ﺧﺎﺻ‪‬ﻰ ﻣﺸﺎﻫﺪﻩ ﻣﻰﺷﻮﺩ ﮐﻪ ﻳﻘﻴﻨﹰﺎ ﳏﺼﻮﻝ ﻋﻮﺍﻣﻞ ﳏﻴﻂ ﺍﺟﺘﻤﺎﻋﻰ ﺑﻼﻓﺼﻞ ﺯﻧﺪﺍﻥ ﻳﻌﲎ ﺧﺎﻧﻪ‬
‫ﮐﻼﻧﺘﺮ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﺑﺮﺧﻰ ﺍﺯ ﺁﺛﺎﺭ ﺍﻭ ﺑﺎ ﺷﺘﺎﺏ ﺩﺭ ﺯﻣﺎﻥ ﮐﻮﺗﺎﻩ ﺍﻧﺸﺎﺩ ﺷﺪﻩﺑﺎﺷﺪ‪ .‬ﺷﻌﺮ ﺑﺎﻻ‬
‫ﺍﺯ ﺁﻥ ﲨﻠﻪ ﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﻫﻢ ﺍﺑﻴﺎﺕ ﻳﺎﺩ ﺷﺪﻩ ﺍﺯ ﺍﻭ ﻧﺒﺎﺷﺪ ﻭ ﺑﻪﺍﺷﺘﺒﺎﻩ ﺑﺮﺑﻴﺖ ﻣﻮﺭﺩ ﲝﺚ )ﮔﺮ‬
‫ﺑﺮﺍﻧﺪﺍﺯﺩ ‪‬ﺎﺀ ‪(...‬ﺿ‪‬ﻢ ﺷﺪﻩﺑﺎﺷﺪ ﺑﻪﻫﺮ ﺣﺎﻝ ﳎﻤﻮﻋﻪ ﻳﺎﺩﺷﺪﻩ ﺩﺭ ﺑﺎﻻ ﺣﺎﻭﻯ ﺑﻴﺶ ﺍﺯ ﭼﻬﺎﺭﺻﺪ‬
‫ﻭ ﻫﻔﺘﺎﺩ ﺑﻴﺖ ﺍﺳﺖ ﻭ ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺟﻨﺎﺏ ﺑﻴﻀﺎﺋﻰ ﺗﺼﺮﻳﺢ ﮐﺮﺩﻩﺍﺳﺖ ﺑﺮﺧﻰ ﺍﺯ ﺍﺷﻌﺎﺭ ﺟﻨﺎﺏ‬
‫‪‬ﺠﺖ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﲞﺶ ﺍﻋﻈﻢ ﺍﺷﻌﺎﺭ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻳﻦ ﳎﻤﻮﻋﻪ ﺧﻄﺎﺏ ﺑﻪ ﺷﺨﺺ‬
‫ﺍﺧﲑ ﺍﺳﺖ‪ .‬ﺑﻨﻈﺮ ﺍﻳﻦﻋﺒﺪ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﺑﻴﺖ ﻣﻮﺭﺩ ﲝﺚ ﻳﮏ ﻓﺮﺩ ﺍﺯ ﻏﺰﻝ ﻭ ﻳﺎ ﻗﻄﻌﻪ ﺷﻌﺮ‬
‫ﺩﻳﮕﺮﻯ ﺍﺯ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩﮐﻪﻧﺎﻣﱪﺩﻩ ﺁﻧﺮﺍ ﲟﻨﺎﺳﺒﺖ ﺧﺎﺻ‪‬ﻰ ﺑﻪﺷﻌﺮ ﺩﻳﮕﺮ ﻧﻴﺰﺿ‪‬ﻢ ﮐﺮﺩﻩﺍﺳﺖ‪.‬‬
‫‪ _٢‬ﴰﺲ ﺍ‪‬ﻰ ﺟﻠﻮﻩﮔﺮ ﮔﺮﺩﻳﺪ ﻭ ﺟﺎﻥ ﻋﺎﺷﻘﺎﻥ‬
‫ﺩﺭ ﻫﻮﺍﻯ ﻃﻠﻌﺘﺶ ﭼﻮﻥ ﺫﺭ‪‬ﻩ ﺭﻗﺼﺎﻥ ﺁﻣﺪﻩ‬
‫ﺍﻳﻦ ﺑﻴﺖ ﺍﺯ ﺍﺑﻴﺎﺕ ﻳﮑﻰ ﺍﺯ ﻗﺼﺎﺋﺪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭﺳﻴﻠﻪ ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪.‬‬
‫ﻧﺒﻴﻞ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﺩ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﭼﻨﲔ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺑﻴﻘﲔ ﻣﺒﲔ ﺑﻌﻈﻤﺖ ﻣﻘﺎﻡ‬
‫ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻣﻄﹼﻠﻊ ﻭ ﻣﻌﺘﺮﻑ ﺑﻮﺩ‪...‬ﳘﺎﻧﻄﻮﺭﻯ ﮐﻪ ﺑﺪﻭﻥ ﻭﺳﺎﻃﺖ ﻏﲑ ﲟﻘﺎﻡ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﻋﺎﺭﻑ ﻭ ﻣﻌﺘﺮﻑ ﺷﺪ‪ ،‬ﳘﺎﻧﻄﻮﺭ ﻫﻢ ﺍﺯ ﺭﺍﻩ ﻓﺮﺍﺳﺖ ﻭﺟﺪﺍﱏ ﺑﻌﻈﻤﺖ ﻣﻘﺎﻡ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﭘﻰ‬
‫ﺑﺮﺩ‪ .‬ﺩﺭ ﺳﻨﻪ ﺷﺼﺖ ﮐﻪ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺩﺭ ﮐﺮﺑﻼ ﺑﻮﺩﻧﺪ ﺍﺷﻌﺎﺭﻯ ﺳﺮﻭﺩﻧﺪ ﻣﻀﻤﻮﻥ ﺍﺷﻌﺎﺭ‬
‫ﺁﻧﮑﻪ ﻋﻨﻘﺮﻳﺐ ﺣ ‪‬ﻖ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺣﻘﹼﻰ ﮐﻪ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ ﺷﺪ ﺍﻇﻬﺎﺭ ﺍﳝﺎﻥ‬
‫ﮐﺮﺩﻩﺑﻮﺩﻧﺪ‪ .‬ﻣﻦ ﺧﻮﺩﻡ ﻭﻗﱴ ﮐﻪ ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻮﺩﻡ ﺩﺭ ﻣﻨﺰﻝ ﺳﻴ‪‬ﺪﳏﻤ‪‬ﺪ ﻓﱴ ﺍﳌﻠﻴﺢ ﺁﻥ ﺍﺷﻌﺎﺭ ﺭﺍ‬
‫ﻂ ﺧﻮﺩ ﻃﺎﻫﺮﻩ ﺑﻮﺩ ﺯﻳﺎﺭﺕ ﮐﺮﺩﻡ‪ .‬ﺩﺭ ﻫﺮ ﺣﺮﰱ ﻭ ﺍﺯ ﺧﻼﻝ ﻫﺮ ﮐﻠﻤﻪﺍﻯ ﻧﻔﺤﺎﺕ ﺍﳝﺎﻥ ﻭ‬ ‫ﮐﻪ ﲞ ﹼ‬
‫ﺍﻳﻘﺎﻥ ﻃﺎﻫﺮﻩ ﻧﺴﺒﺖ ﺑﻪ ﻋﻈﻤﺖ ﻣﻘﺎﻡ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﻣﺘﻀﻮ‪‬ﻉ ﺑﻮﺩ‪ (٤) .‬ﺍﺯ‬
‫ﲨﻠﻪ ﺍﺷﻌﺎﺭ ﺁﻥ ﻗﺼﻴﺪﻩ ﺍﻳﻦ ﺑﻴﺖ ﺍﺳﺖ ‪:‬‬
‫ﴰﺲ ﺍ‪‬ﻰ ﺟﻠﻮﻩﮔﺮ ﮔﺮﺩﻳﺪ ﻭﺟﺎﻥ ﻋﺎﺷﻘﺎﻥ‬
‫ﺩﺭ ﻫﻮﺍﻯ ﻃﻠﻌﺘﺶ ﭼﻮﻥ ﺫﺭ‪‬ﻩ ﺭﻗﺼﺎﻥ ﺁﻣﺪﻩ‬
‫ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺩﺭ ﻋﻈﻤﺖ ﻣﻘﺎﻡ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺭ ﲨﻴﻊ ﺍﺣﻴﺎﻥ ﺑﺎ ﻬﻧﺎﻳﺖ ﺛﻘﻪ ﻭ ﺍﻃﻤﻴﻨﺎﻥ‬
‫ﻧﺎﻃﻖ ﺑﻮﺩ ﻭ ﺑﻪ ﺍﻋﺪﺍﺀ ﻭ ﳐﺎﻟﻔﲔ ﺑﺎ ﮐﻤﺎﻝ ﺷﺠﺎﻋﺖ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺭﺍ ﻣﱪﻫﻦ ﻣﻰﳕﻮﺩ‪.(٥).‬‬
‫‪ _ ٣‬ﺟﺬﺑﺎﺕ ﺷﻮﻗﮏ ﺍﳉﻤﺖ ﺑﺴﻼﺳﻞ ﺍﻟﻐﻢ ﻭ ﺍﻟﺒﻼﺀ‬
‫ﳘﻪ ﻋﺎﺷﻘﺎﻥ ﺷﮑﺴﺘﻪ ﺩﻝ ﮐﻪ ﺩﻫﻨﺪ ﺟﺎﻥ ﺑﺮﻩ ﻭﻻ‬
‫ﺍﮔﺮ ﺁﻥ ﺻﻨﻢ ﺯ ﺭﻩ ﺳﺘﻢ ﭘﻰ ﮐﺸﺘﻨﻢ ﺑﻨﻬﺪ ﻗﺪﻡ‬
‫ﻟﻘﺪ ﺍﺳﺘﻘﺎﻡ ﺑﺴﻴﻔﻪ ﻭ ﻟﻘﺪ ﺭﺿﻴﺖ ﲟﺎ ﺭﺿﻰ‬
‫ﺳﺤﺮ ﺁﻥ ﻧﮕﺎﺭ ﺳﺘﻤﮕﺮﻡ ﻗﺪﻣﻰ ﻬﻧﺎﺩ ﺑﻪ ﺑﺴﺘﺮﻡ‬
‫ﻭ ﺍﺫﺍ ﺭﺃﻳﺖ ﲨﺎﻟﻪ ﻃﻠﻊ ﺍﻟﺼ‪‬ﺒﺎﺡ ﮐﺎﻧ‪‬ﻤﺎ‬
‫ﻧﻪ ﭼﻮ ﺯﻟﻒ ﻏﺎﻟﻴﻪ ﺑﺎﺭ ﺍﻭ ﻧﻪ ﭼﻮ ﭼﺸﻢ ﻓﺘﻨﻪ ﺷﻌﺎﺭﺍﻭ‬
‫ﺷﺪﻩ ﻧﺎﻓﻪﺍﻯ ‪‬ﻤﻪ ﺧﱳ ﺷﺪﻩ ﮐﺎﻓﺮﻯ ﺑﻪﳘﻪ ﺧﺘﺎ‬
‫ﺗﻮ ﮐﻪ ﻏﺎﻓﻞ ﺍﺯﻣﻰ ﻭ ﺷﺎﻫﺪﻯ ﭘﻰ ﻣﺮﺩﻋﺎﺑﺪﻭﺯﺍﻫﺪﻯ‬
‫ﭼﮑﻨﻢ ﮐﻪ ﮐﺎﻓﺮ ﻭ ﺟﺎﺣﺪﻯ ﺯﺧﻠﻮﺹ ﻧﻴ‪‬ﺖ ﺍﺻﻔﻴﺎ‬
‫ﲟﺮﺍﺩ ﺯﻟﻒ ﻣﻌﻠﹼﻘﻰ ﭘﻰ ﺍﺳﺐ ﻭ ﺯﻳﻦ ﻣﻐﺮ‪‬ﻗﻰ‬
‫ﳘﻪ ﻋﻤﺮ ﻣﻨﮑﺮ ﻣﻄﻠﻘﻰ ﺯﻓﻘﲑ ﻓﺎﺭﻍ ﻭ ﺑﻴﻨﻮﺍ‬
‫ﺗﻮﻭﻣﻠﮏ ﻭﺟﺎﻩ ﺳﮑﻨﺪﺭﻯ ﻣﻦ ﻭ ﺭﺳﻢ ﻭ ﺭﺍﻩ ﻗﻠﻨﺪﺭﻯ‬
‫ﺍﮔﺮﺁﻥ ﻧﮑﻮﺳﺖ ﺗﻮ ﺩﺭﺧﻮﺭﻯ ﻭﺍﮔﺮﺍﻳﻦ ﺑﺪﺍﺳﺖﻣﺮﺍﺳﺰﺍ‬
‫ﺑﮕﺬﺭ ﺯ ﻣﻨﺰﻝ ﻣﺎ ﻭ ﻣﻦ ﺑﮕﺰﻳﻦ ﲟﻠﮏ ﻓﻨﺎ ﻭﻃﻦ‬
‫ﻓﺎﺫﺍ ﻓﻌﻠﺖ ﲟﺜﻞ ﺫﺍ ﻭﻟﻘﺪ ﺑﻠﻐﺖ ﲟﺎ ﺗﺸﺎﺀ‬
‫ﻏﺰﻝ ﺑﺎﻻ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﺍﻧﻄﺒﺎﻋﺎﺕ ‪‬ﺎﺋﻰ ﺑﺪﺭﺳﱴ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ (٦) .‬ﭘﺮﻭﻓﺴﻮﺭ ﺍﺩﻭﺍﺭﺩ‬
‫ﺑﺮﺍﻭﻥ ﻧﻴﺰ ﺍﻳﻦ ﻏﺰﻝ ﺭﺍ ‪‬ﻤﲔ ﺗﺮﺗﻴﺐ ﺩﺭ ﮐﺘﺎﺏ ﻣﻮﺍ ‪‬ﺩ ﻻﺯﻣﻪ ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﻪ ﺩﻳﺎﻧﺖ ﺑﺎﰉ‬
‫ﺁﻭﺭﺩﻩﺍﺳﺖ‪ (٧) .‬ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺩﺭ ﭘﻴﻮﺳﺖ ﴰﺎﺭﻩ ﻳﮏ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ﺍﻳﻦ‬
‫ﻏﺰﻝ ﺭﺍ ﻧﻘﻞ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﱳ ﻣﺼﺮﺍﻉ ﳔﺴﺖ ﺍﺯ ﺑﻴﺖ ﺩﻭﻡ ﭼﻨﲔ ﺁﻣﺪﻩﺍﺳﺖ‪ :‬ﺍﮔﺮ ﺁﻥ‬
‫ﺻﻨﻢ ﺯ ﺭﻩ ﺳﺘﻢ ﭘﻰ ﮐﺸﱳ ﻣﻦ ﰉﮔﻨﻪﮐﻪ ﺍﻟﺒﺘ‪‬ﻪ ﮔﻮﻳﺎ ﻧﻴﺴﺖ ﻭ ﺑﺎﺣﺘﻤﺎﻝ ﻗﻮﻯ ﻣﺼﺮﺍﻉ ﳔﺴﺖ‬
‫ﻼ ﻧﻮﺷﺘﻪﺍﱘ‪ :‬ﺍﮔﺮ ﺁﻥ ﺻﻨﻢ ﺯ ﺭﻩ ﺳﺘﻢ ﭘﻰ ﮐﺸﺘﻨﻢ ﺑﻨﻬﺪ ﻗﺪﻡ ﺩﺭ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﳘﺎﻥ ﺍﺳﺖ ﮐﻪ ﻗﺒ ﹰ‬
‫ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺟﺎﻯ ﻳﮑﻰ ﺩﻭ ﺑﻴﺖ ﺍﺯ ﺍﺑﻴﺎﺕ ﺁﺧﺮﻳﻦ ﻏﺰﻝ ﻧﻴﺰ ﻋﻮﺽ ﺷﺪﻩﺍﺳﺖ‪ (٨) .‬ﺍﻳﻦ‬
‫ﺷﻌﺮ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﻣﺘﻮﻥ ﺍﻣﺮﻯ ﻭ ﻏﲑ ﺍﻣﺮﻯ ﻧﻴﺰ ﺑﺎ ﺗﻐﻴﲑﺍﺕ ﻭ ﮐﺴﺮ ﻭ ﺍﺿﺎﻓﺎﺕ ﺑﻪ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻧﺴﺒﺖ ﺩﺍﺩﻩﺷﺪﻩﺍﺳﺖ‪ (٩) .‬ﺳﻴ‪‬ﺪﳏﻤ‪‬ﺪﻋﻠﯽ ﮔﻠﺮﻳﺰ ﺩﺭ ﳎﻠﹼﺪ ﺩﻭﻡ ﮐﺘﺎﺏ ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏ‬
‫ﺍﳉﻨ‪‬ﻪ ﻗﺰﻭﻳﻦ )ﺻﻔﺤﻪ ‪ (٤٨٧‬ﻏﺰﻝ ﻣﺬﮐﻮﺭ ﺭﺍ ﺍﺯ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺩﺍﻧﺴﺘﻪ ﻭﻟﮑﻦ ﻣﺪﺭﮐﻰ ﺍﺭﺍﺋﻪ‬
‫ﻧﮑﺮﺩﻩﺍﺳﺖ‪ .‬ﺳﻴ‪‬ﺪﺍﲪﺪ ﮐﺴﺮﻭﻯ ﺗﱪﻳﺰﻯ ﺩﺭ ﮐﺘﺎﺏ ﺭﺩ‪‬ﻳﻪ ﺧﻮﺩ ﺑﻪ ﺍﻣﺮ ﻣﺒﺎﺭﮎ )‪‬ﺎﺋﻴﮕﺮﻯ( ﮐﻪ‬
‫ﮔﻮﻳﺎﻯ ﰉﻣﺎﻳﮕﻰ ﺍﻭ ﺩﺭ ﺑﺎﺏ ﻣﻌﺎﺭﻑ ‪‬ﺎﺋﻰ ﺍﺳﺖ ﻏﺰﻝ ﻣﺬﮐﻮﺭ ﺭﺍ ﺑﺎ ﻏﺰﻝ ﺻﺤﺒﺖ ﻻﺭﻯ ﮐﻪ‬
‫ﺑﺎ ﻣﺼﺮﺍﻉ ﳌﻌﺎﺕ ﻭﺟﻬﮏ ﺍﺷﺮﻗﺖ ﻭ ﺷﻌﺎﻉ ﻃﻠﻌﺘﮏ ﺍﻋﺘﻠﯽﺁﻏﺎﺯ ﻣﻰﺷﻮﺩ ﺩﺭ ﻫﻢ ﺁﻣﻴﺨﺘﻪ ﻭ ﺩﺭ‬
‫ﺣﺎﺷﻴﻪ ﺻﻔﺤﻪ ‪ ٨٢‬ﮔﻔﺘﻪﺍﺳﺖ ﮐﻪ‪ :‬ﺍﻳﻦ ﺷﻌﺮﻫﺎ ﺭﺍ ﺍﺯ ﺻﺤﺒﺖ ﻻﺭﻯ ﴰﺮﺩﻩﺍﻧﺪ ﻭ ﺑﻪ ﺁﺧﺮ ﺩﻳﻮﺍﻥ‬
‫ﺍﻭ ﻧﻴﺰ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ ﻭﻟﯽ ﻣﻦ ﺟﺴﺘﺠﻮﺋﻰ ﮐﺮﺩﻡ ﻭ ﺑﻮﺩﻧﺶ ﺭﺍ ﺍﺯ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺑﺒﺎﻭﺭ ﻧﺰﺩﻳﮑﺘﺮ ﺩﺍﻧﺴﺘﻢ‪.‬‬
‫ﺑﺮﺍﻭﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﻳﺎﺩ ﺍﻳﻦ ﺷﻌﺮﻫﺎ ﺭﺍ ﮐﺮﺩﻩ ﺍﻧﺪ ﻭﻟﯽ ﳘﻪ ﺁﻬﻧﺎ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﳕﻰﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺁﻧﭽﻪ‬
‫ﮐﺴﺮﻭﻯ ﻣﻰﮔﻮﻳﺪ ﻣﻐﺸﻮﺵ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺗﻨﻬﺎ ﻏﺰﻝ ﻣﺼ‪‬ﺪﺭ ﺑﻪ ﻣﺼﺮﺍﻉ ﳌﻌﺎﺕ ﻭﺟﻬﮏ ﺍﺷﺮﻗﺖ ﻭ‬
‫ﺷﻌﺎﻉ ﻃﻠﻌﺘﮏ ﺍﻋﺘﻠﯽﺩﺭ ﺩﻳﻮﺍﻥ ﺻﺤﺒﺖ ﻻﺭﻯ ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﺿﻤﻨﹰﺎ ﮐﺴﺮﻭﻯ ﺑﻴﱴ ﺍﺯ ﺍﺑﻴﺎﺕ ﺷﺎﻋﺮ‬
‫ﺩﻳﮕﺮﻯ ﺭﺍ ﺩﺭ ﻻﺑﻼﻯ ﻏﺰﻝ ﺍﺧﺘﻼﻃﻰ ﻬﻧﺎﺩﻩ ﻭ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﮐﻪ ﺁﻥ ﻫﻢ ﺍﺯ ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ .‬ﺁﻥ ﺑﻴﺖ‬
‫ﺍﻳﻨﺴﺖ‪:‬‬
‫ﺗﻮ ﮐﻤﺎﻥ ﮐﺸﻴﺪﻩ ﻭ ﺩﺭ ﮐﻤﲔ ﮐﻪ ﺯﱏ ﺑﺘﲑﻡ ﻭ ﻣﻦ ﻏﻤﲔ‬
‫ﳘﻪ ﻏﻤﻢ ﺑﻮﺩ ﺍﺯ ﳘﲔ ﮐﻪ ﺧﺪﺍ ﻧﮑﺮﺩﻩ ﺧﻄﺎ ﮐﲎ‬
‫ﮐﺴﺮﻭﻯ ﺑﺮﺍﻯ ﺁﻧﮑﻪ ﻗﺎﻓﻴﻪ ﺍﻳﻦ ﺑﻴﺖ ﻧﻴﺰ ﺑﺎ ﻗﻮﺍﰱ ﺍﺑﻴﺎﺕ ﺩﻳﮕﺮ ﻏﺰﻝ ﺍﺧﺘﻼﻃﻰ ﺟﻮﺭ ﮔﺮﺩﺩ ﲜﺎﻯ‬
‫ﻋﺒﺎﺭﺕ ﺧﻄﺎ ﮐﲎﻧﻮﺷﺘﻪﺍﺳﺖ ﮐﲎ ﺧﻄﺎﺑﺮﺧﻰ ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ ﺍﻳﻦ ﺑﻴﺖ ﺟﺰﺀ ﻏﺰﻝ ﻫﺎﺗﻒ ﺍﺻﻔﻬﺎﱏ‬
‫)ﻣﺘﻮﻓﹼﻰ ﺑﺴﺎﻝ ‪ ١٧٨٣‬ﻣﻴﻼﺩﻯ( ﺍﺳﺖ ﮐﻪ ﺑﺎ ﺑﻴﺖ‪:‬‬
‫ﭼﻪ ﺷﻮﺩ ﺑﭽﻬﺮﻩ ﺯﺭﺩ ﻣﻦ ﻧﻈﺮﻯ ﺑﺮﺍﻯ ﺧﺪﺍ ﮐﲎ‬
‫ﮐﻪ ﺍﮔﺮ ﮐﲎ ﳘﻪ ﺩﺭﺩ ﻣﻦ ﺑﻴﮑﻰ ﻧﻈﺎﺭﻩ ﺩﻭﺍ ﮐﲎ‬
‫ﺁﻏﺎﺯ ﻣﻰﮔﺮﺩﺩ‪ (١٠) .‬ﻧﻈﺮ ﺩﻳﮕﺮﻯ ﮔﻮﻳﺎﻯ ﺁﻧﺴﺖ ﮐﻪ ﺍﻳﻦ ﺑﻴﺖ )ﺗﻮ ﮐﻤﺎﻥ ﮐﺸﻴﺪﻩ ﻭ ﺩﺭ‬
‫ﮐﻤﲔ‪ (...‬ﺍﺯ ﻋﺎﺷﻖ ﺍﺻﻔﻬﺎﱏ )ﺣﺪﻭﺩ ‪ ١٦٩٩ _ ١٧٦٧‬ﻣﻴﻼﺩﻯ( ﺍﺳﺖ )‪ .(١١‬ﺮﺣﺎﻝ‬
‫ﮐﺴﺮﻭﻯ ﺩﺭ ﺑﻴﺖ‪:‬‬
 ‫ﺗﻮ ﮐﻪ ﻓﻠﺲ ﻣﺎﻫﻰ ﺣﲑﺗﻰ ﭼﻪ ﺯﱏ ﺯ ﻭﺟﻮﺩ ﺩﻡ‬
‫ﺑﻨﺸﲔ ﭼﻮ ﺻﺤﺒﺖ ﻭ ﺩﻣﺒﺪﻡ ﺑﺸﻨﻮ ﺧﺮﻭﺵ ﻬﻧﻨﮓ ﻻ‬
‫ﲜﺎﻯ ﲣﻠﹼﺺ ﺻﺤﺒﺖﲣﻠﹼﺺ ﻃﻮﻃﻰ ﺁﻭﺭﺩﻩﺍﺳﺖ‪ .‬ﺍﻭ ﮔﻤﺎﻥ ﻣﻰﮐﺮﺩﻩ ﮐﻪ ﻃﻮﻃﻰﲣﻠﹼﺺ ﻃﺎﻫﺮﻩ‬
‫ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔﺗﺄﻟﻴﻒ ﺍﺯﻟﻴﺎﻥ )ﺻﻔﺤﻪ ‪ (٢٦‬ﻧﻴﺰ ﺍﻳﻦ ﺑﻴﺖ ﳘﺮﺍﻩ ﻏﺰﻝ ﳌﻌﺎﺕ‬
‫ﻭﺟﻬﮏ ﺍﺷﺮﻗﺖ‪...‬ﺑﻪ ﻏﺰﻝ ﺟﺬﺑﺎﺕ ﺷﻮﻗﮏ ﺍﳉﻤﺖ‪...‬ﭘﻴﻮﺳﺖ ﺷﺪﻩ ﻭﻟﮑﻦ ﲜﺎﻯ ﲣﻠﹼﺺ‬
‫ﻃﻮﻃﻰﳘﺎﻥ ﲣﻠﹼﺺ ﻃﺎﻫﺮﻩﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﻣﺮﺍﺩ ﺍﺯ ﻃﻮﻃﻰ ﺷﺎﻋﺮﻩﺍﻯ ﺍﻫﻞ‬
‫ﺷﻮﺷﺘﺮ ﺍﺳﺖ‪ (١٢) .‬ﮐﺴﺮﻭﻯ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﺎﺏ ﻣﻌﺎﺭﻑ ‪‬ﺎﺋﻰ ﺻﺎﺣﺐﻧﻈﺮ ﻣﻰﺩﺍﻧﺴﺘﻪ ﺑﺎ‬
‫ﻧﻮﺷﱳ ﮐﺘﺎﺏ ‪‬ﺎﺋﻴﮕﺮﻯ ﺑﻮﺍﻗﻊ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﺴﻴﺎﺭ ﰉ ﻣﺎﻳﻪ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﻧﻈﺮ ﺍﻭ‬
‫ﺩﺭ ﺧﺼﻮﺹ ﳏﺘﻮﺍﻯ ﺁﺛﺎﺭ ﻃﺎﻫﺮﻩ ﳕﺎﻳﺎﻧﮕﺮ ﺁﻧﺴﺖ ﮐﻪ ﻧﻮﻳﺴﻨﺪﻩ ﺍﺛﺮ ﺑﺮﺟﺴﺘﻪ ﺗﺎﺭﻳﺦ ﻣﺸﺮﻭﻃﻴ‪‬ﺖ‬
‫ﺑﻌﻠﹼﺖ ﺧﻮﺩﭘﺴﻨﺪﻯ ﻭ ﺗﻌﺼ‪‬ﺒﺎﺕ ﳐﺼﻮﺻﻪ ﺑﺘﺤﻘﻴﻖ ﮐﺎﰱ ﺩﺭ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺑﺪﻳﻊ ﻧﭙﺮﺩﺍﺧﺘﻪ ﻭ‬
‫ﺑﻴﻤﺎﻳﮕﻰ ﺧﻮﻳﺶ ﺭﺍ ﺁﺷﮑﺎﺭ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ ﺩﺭ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﺍﻗﺮﺍﺭ ﳕﻮﺩﻩ‬
‫ﮐﻪﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻳﮑﻰ ﺍﺯ ﺯﻧﺎﻥ ﮐﻢ ﻣﺎﻧﻨﺪ ﺟﻬﺎﻥ ﺑﻮﺩﻩﺍﺳﺖ‪) .‬ﺻﻔﺤﻪ ‪ (٨١‬ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ‬
‫ﻣﺎﺭﺛﺎﻭﺭﺕ ﻏﺰﻝ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﺴﺒﺖ ﻣﻰﺩﻫﺪ ﮐﻪ ﺍﺯ ﺻﺤﺒﺖ ﻻﺭﻯ )ﺣﺪﻭﺩ‬
‫‪ ١٧٤٨ _ ١٨٣٥‬ﻣﻴﻼﺩﻯ( ﻭ ﺩﺭ ﺩﻳﻮﺍﻥ ﺍﻭ ﺗﺎﺝﺍﻟﹼﺪﻭﺍﻭﻳﻦﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ (١٣).‬ﻏﺰﻝ‬
‫ﻣﺬﮐﻮﺭ ﺩﺭ ﺩﻳﻮﺍﻥ ﺻﺤﺒﺖ ﻻﺭﻯ ﭼﻨﲔ ﺁﻣﺪﻩﺍﺳﺖ‪:‬‬
‫ﳌﻌﺎﺕ ﻭﺟﻬﮏ ﺍﺷﺮﻗﺖ ﻭ ﺷﻌﺎﻉ ﻃﻠﻌﺘﮏ ﺍﻋﺘﻠﯽ‬
‫ﺯ ﭼﻪ ﺭﻭ ﺍﻟﺴﺖ ﺑﺮﺑﮑﻢ ﻧﺰﱏ ﺑﺰﻥ ﮐﻪ ﺑﻠﯽ ﺑﻠﯽ‬
‫ﲜﻮﺍﺏ ﻃﺒﻞ ﺍﻟﺴﺖ ﺍﻭ ﺯ ﻭﻻ ﭼﻪ ﮐﻮﺱ ﺑﻼ ﺯﺩﻡ‬
‫ﳘﻪ ﺧﻴﻤﻪ ﺯﺩ ﺑﺪﺭ ﺩﱂ ﺳﭙﻪ ﻏﻢ ﻭ ﺣﺸﻢ ﺑﻼ‬
‫ﭘﻰ ﺧﻮﺍﻥ ﺩﻋﻮﺕ ﻋﺸﻖ ﺍﻭ ﳘﻪﺷﺐﺯﺧﻴﻞ ﮐﺮﻭﺑﻴﺎﻥ‬
‫ﺭﺳﺪ ﺍﻳﻦ ﺻﻔﲑ ﻣﻬﻴﻤﲎ ﮐﻪ ﮔﺮﻭﻩﻏﻢ ﺯﺩﻩ ﺍﻟﹼﺼﻼ‬
‫ﻣﻦ ﻭ ﻣﻬﺮ ﺁﻥ ﻣﻪ ﺧﻮﺑﺮﻭ ﮐﻪ ﭼﻪﺯﺩﺻﻼﻯﺑﻼﺑﺮﺍﻭ‬
‫ﺑﻨﺸﺎﻁ ﻭ ﻗﻬﻘﻬﻪ ﺷﺪﻓﺮﻭ ﮐﻪ ﺍﻧﺎ ﺍﻟﹼﺸﻬﻴﺪ ﺑﮑﺮﺑﻼ‬
‫ﭼﻪ ﺧﻮﺵ ﺁﻧﮑﻪ ﺁﺗﺶﻏﲑﺗﻰﺯﻧﻴﻢ ﺑﻘﻠﹼﻪ ﻃﻮﺭ ﺩﻝ‬
 ‫ﻓﺪﮐﮑﺘﻪ ﻭ ﺳﮑﮑﺘﻪ ﻣﺘﺪﮐﺪﮐﺎ ﻣﺘﺰﻟﺰﻻ‬
‫ﭼﻪ ﺷﻨﻴﺪ ﻧﺎﻟﻪ ﻣﺮﮒ ﻣﻦ ﭘﻰﺳﺎﺯﻣﻦﺷﺪﻩﺑﺮﮒﻣﻦ‬
‫ﱃ ﻣﻬﺮﻭﻻ ﻭ ﺑﮑﻰ ﻋﻠ ‪‬ﻰ ﳎﻠﺠﻼ‬
‫ﻓﺎﺗﻰ ﺍ ﹼ‬
‫ﺗﻮ ﮐﻪ ﻓﻠﺲ ﻣﺎﻫﻰ ﺣﲑﺗﻰ ﭼﻪ ﺯﱏﺯﲝﺮ ﻭﺟﻮﺩﺩﻡ‬
‫ﺑﻨﺸﲔ ﭼﻮﺻﺤﺒﺖ ﻭﺩﻣﺒﺪﻡ ﺑﺸﻨﻮﺧﺮﻭﺵﻬﻧﻨﮓﻻ‬
‫ﺍﻳﻦ ﻏﺰﻝ ﺑﺎ ﳐﺘﺼﺮ ﺗﻐﻴﲑﺍﺕ ﺩﺭ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﻋﻠﹼﺖ ﺍﺻﻠﯽ‬
‫ﺍﻧﺘﺴﺎﺏ ﺍﻳﻦ ﻏﺰﻝ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﻳﻦ ﺑﻮﺩﻩ ﮐﻪ ﻭﻯ ﺁﻧﺮﺍ ﺑﺎﺭﻫﺎ ﺩﺭ ﲨﻊ ﺍﺻﺤﺎﺏ‬
‫ﺧﻮﺍﻧﺪﻩﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﺟﻨﺎﺏ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‪ :‬ﭼﻮﻥ ﺩﺍﻧﺴﺖ ﮐﻪ‬
‫ﺷﻮﻫﺮ ﺧﻮﺍﻫﺮﺵ ﻣﲑﺯﺍﳏﻤ‪‬ﺪﻋﻠﯽ ﻗﺰﻭﻳﲎ ﻋﺎﺯﻡ ﺳﻔﺮ ﺍﺳﺖ ﻣﮑﺘﻮﰉ ﺳﺮﲟﻬﺮ ﺑﺎﻭ ﺩﺍﺩ ﻭ ﺍﺯ ﺍﻭ‬
‫ﺩﺭﺧﻮﺍﺳﺖ ﮐﺮﺩ ﮐﻪ ﭼﻮﻥ ﺣﻀﺮﺕ ﻣﻮﻋﻮﺩ ﺭﺍ ﺑﻴﺎﺑﺪ ﻭ ﲝﻀﻮﺭﺵ ﻣﺸﺮ‪‬ﻑ ﺷﻮﺩ ﺁﻥ ﻣﮑﺘﻮﺏ ﺭﺍ‬
‫ﺗﻘﺪﱘ ﮐﻨﺪ ﻭ ﺍﻳﻦ ﺑﻴﺖ ﺭﺍ ﺍﺯ ﻗﺒﻞ ﺍﻭ ﲝﻀﻮﺭ ﻣﺒﺎﺭﮐﺶ ﻋﺮﺽ ﳕﺎﻳﺪ‪:‬‬
‫ﳌﻌﺎﺕ ﻭﺟﻬﮏ ﺍﺷﺮﻗﺖ ﻭ ﺷﻌﺎﻉ ﻃﻠﻌﺘﮏ ﺍﻋﺘﻠﯽ‬
‫ﺯ ﭼﻪ ﺭﻭ ﺍﻟﺴﺖ ﺑﺮﺑ‪‬ﮑﻢ ﻧﺰﱏ ﺑﺰﻥ ﮐﻪ ﺑﻠﯽ ﺑﻠﻰ‬
‫ﻭﻗﱴ ﮐﻪ ﻣﲑﺯﺍﳏﻤ‪‬ﺪﻋﻠﯽ ﲝﻀﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺸﺮ‪‬ﻑ ﺷﺪ ﻭ ﺟﺰﺀ ﺍﻫﻞ ﺍﳝﺎﻥ ﺩﺭﺁﻣﺪ ﻣﮑﺘﻮﺏ ﻭ‬
‫ﭘﻴﺎﻡ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ ﺭﺍ ﲟﺤﻀﺮ ﻣﺒﺎﺭﮎ ﺗﻘﺪﱘ ﮐﺮﺩ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﺸﺎﺭﺍﻟﻴﻬﺎ ﺭﺍ ﺍﺯ ﺣﺮﻭﻑ‬
‫ﺣ ‪‬ﻰ ﳏﺴﻮﺏ ﺩﺍﺷﺘﻨﺪ‪ (١٤) .‬ﺷﺎﻳﺪ ﻳﮑﻰ ﺍﺯ ﻋﻠﻞ ﺩﺭﺝ ﻏﺰﻝ ﺑﺎﻻ ﺩﺭ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ﳘﲔ ﺍﻣﺮ‬
‫ﺑﺎﺷﺪ ﮐﻪ ﻧﺎﻣﱪﺩﻩ ﻭ ﻳﺎ ﻧﻔﻮﺳﻰ ﮐﻪ ﺍﺷﻌﺎﺭ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻭﻯ ﻬﻧﺎﺩﻩﺍﻧﺪ ﺗﺼ‪‬ﻮﺭ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ‬
‫ﻃﺎﻫﺮﻩ ﻳﮏ ﺑﻴﺖ ﺍﺯ ﻏﺰﻝ ﺧﻮﺩ ﺭﺍ ﺣﻀﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻣﻌﺮﻭﺽ ﺩﺍﺷﺘﻪﺍﺳﺖ‪.‬‬
‫‪ _ ٤‬ﻃﻠﻌﺎﺕ ﻗﺪﺱ ﺑﺸﺎﺭﺗﻰ ﮐﻪ ﲨﺎﻝ ﺣ ‪‬ﻖ ﺷﺪﻩ ﺑﺮﻣﻼ‬
‫ﺑﺰﻥ ﺍﻯ ﺻﺒﺎ ﺗﻮ ﺑﺴﺎﺣﺘﺶ ﺑﮕﺮﻭﻩ ﻏﻢﺯﺩﮔﺎﻥ ﺻﻼ‬
‫ﻫﻠﻪ ﺍﻯ ﻃﻮﺍﺋﻒ ﻣﻨﺘﻈﺮ ﺯ ﻋﻨﺎﻳﺖ ﺷﻪ ﻣﻘﺘﺪﺭ‬
‫ﻣﻪ ﻣﺴﺘﺘﺮ ﺷﺪﻩ ﻣﺸﺘﻬﺮ ﻣﺘﺒﻬ‪‬ﻴﹰﺎ ﻣﺘﺠﻠﺠﻼ‬
‫ﺷﺪﻩ ﻃﻠﻌﺖ ﺻﻤﺪﻯ ﻋﻴﺎﻥﮐﻪ ﺑﭙﺎ ﮐﻨﺪﻋﻠﻢﺑﻴﺎﻥ‬
‫ﺯ ﮔﻤﺎﻥ ﻭ ﻭﻫﻢ ﺟﻬﺎﻧﻴﺎﻥ ﺟﱪﻭﺕ ﺍﻗﺪﺳﻪ ﺍﻋﺘﻠﯽ‬
 ‫ﺑﺴﺮﻳﺮﻋﺰ‪‬ﺕ ﻭ ﻓﺨﺮﻭﺷﺄﻥ ﺑﻨﺸﺴﺘﻪﺁﻥﻣﻪﰉﻧﺸﺎﻥ‬
‫ﺯﻧﺪ ﺍﻳﻦ ﺻﻼ ﺑﻪ ﺑﻼﮐﺸﺎﻥ ﮐﻪ ﮔﺮﻭﻩﻣﺪ‪‬ﻋﻰ ﺍﻟﻮﻻ‬
‫ﭼﻮﮐﺴﻰ ﻃﺮﻳﻖ ﻣﺮﺍ ﺭﻭﺩ ﮐﻨﻤﺶ ﻧﺪﺍ ﮐﻪﺧﱪﺷﻮﺩ‬
‫ﮐﻪ ﻫﺮ ﺁﻧﮑﻪ ﻋﺎﺷﻖ ﻣﻦ ﺷﻮﺩ ﻧﺮﻫﺪ ﺯﳏﻨﺖ ﻭ ﺍﺑﺘﻼ‬
‫ﮐﺴﻰ ﺍﺭ ﻧﮑﺮﺩ ﺍﻃﺎﻋﺘﻢ ﻧﮕﺮﻓﺖ ﺣﺒﻞ ﻭﻻﻳﺘﻢ‬
‫ﮐﻨﻤﺶ ﺑﻌﻴﺪ ﺯﺳﺎﺣﺘﻢ ﺩﳘﺶ ﺯ ﻗﻬﺮ ﺑﺒﺎﺩ ﻻ‬
‫ﺻﻤﺪﻡ ﺯ ﻋﺎﱂ ﺳﺮﻣﺪﻡ ﺍﺣﺪﻡ ﺯ ﻣﻨﺒﻊ ﻻﺣﺪﻡ‬
‫ﱃ ﳌﻘﺒﻼ‬‫ﭘﻰ ﺍﻫﻞ ﺍﻓﺌﺪﻩ ﺁﻣﺪﻡ ﻫﻠﹼﻤﻮﺍ ﺍ ﹼ‬
‫ﻗﺒﺴﺎﺕ ﻧﺎﺭ ﻣﺸﻴ‪‬ﱴ ﺍﻧﺎ ﺫﺍ ﺍﻟﺴﺖ ﺑﺮﺑ‪‬ﮑﻢ‬
‫ﺑﮕﺬﺭ ﺑﺴﺎﺣﺖ ﻗﺪﺳﻴﺎﻥ ﺑﺸﻨﻮ ﺻﻔﲑ ﺑﻠﯽﺑﻠﯽ‬
‫ﻣﻨﻢ ﺁﻥ ﻇﻬﻮﺭ ﻣﻬﻴﻤﲎ ﻣﻨﻢ ﺁﻥ ﻣﻨ‪‬ﻴﺖ ﰉﻣﲎ‬
‫ﻣﻨﻢ ﺁﻥ ﺳﻔﻴﻨﻪ ﺍﳝﲎ ﻭ ﻟﻘﺪ ﻇﻬﺮﺕ ﳎﻠﺠﻼ‬
‫ﺷﻬﺪﺍﻯ ﻃﻠﻌﺖ ﺛﺎﺭ ﻣﻦ ﺑﺪﻭﻳﺪ ﺳﻮﻯ ﺩﻳﺎﺭ ﻣﻦ‬
‫ﺳﺮﻭﺟﺎﻥ ﮐﻨﻴﺪﻧﺜﺎﺭﻣﻦ ﮐﻪﻣﻨﻢ ﺷﻬﻨﺸﻪ ﮐﺮﺑﻼ‬
‫ﺍﻳﻦ ﻏﺰﻝ ﻣﺎﻧﻨﺪ ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﺁﺛﺎﺭ ﻃﺎﻫﺮﻩ ﻧﺎﲤﺎﻡ ﺑﻨﻈﺮ ﻣﻰﺭﺳﺪ‪ .‬ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﮐﻪ ﺩﺭ ﺍﺻﻞ‬
‫‪‬ﻤﲔ ﻣﻘﺪﺍﺭ ﺍﮐﺘﻔﺎﺀ ﮔﺮﺩﻳﺪﻩ ﻳﺎ ﲟﺮﻭﺭ ﺍﻳ‪‬ﺎﻡ ﺑﻴﺖ ﻳﺎ ﺍﺑﻴﺎﺕ ﺁﺧﺮ ﺁﻥ ﺍﺯ ﺑﲔ ﺭﻓﺘﻪﺍﺳﺖ‪ .‬ﺍﺯ ﻣﺆﻟﹼﻔﺎﻥ‪،‬‬
‫ﺟﻨﺎﺏ ﻧﻌﻤﺖﺍﷲ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ )ﺻﻔﺤﻪ ‪(١٣٠‬‬
‫ﻏﺰﻝ ﻣﺬﮐﻮﺭ ﺭﺍ ‪‬ﻤﲔ ﺗﺮﺗﻴﺐ ﻧﻘﻞ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ ﻧﻴﺰ ﺍﻳﻦ‬
‫ﻏﺰﻝ ﺑﺎ ﭼﻨﺪ ﺗﻔﺎﻭﺕ ﺑﺴﻴﺎﺭ ﺟﺰﺋﻰ ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﺩﺭ ﺑﻴﺖ ﺁﺧﺮ ﻏﺰﻝ ﺩﺭ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻟﻔﻆ"ﻧﺎﺭ" ﲜﺎﻯ ﺛﺎﺭﮐﻪ ﲟﻌﻨﺎﻯ ﺧﻮﳔﻮﺍﻫﻰ ﻭ ﮔﺎﻩ ﺧﻮﺩ ﺧﻮﻥ ﺍﺳﺖ ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﺑﻨﻈﺮ ﻣﻰﺭﺳﺪ‬
‫ﮐﻪ ﮐﻠﻤﻪ ﺛﺎﺭﺩﺭﺍﻳﻦ ﻣﻘﺎﻡ ﺍﺻﺎﻟﺖ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﻧﺎﺭ‪ .‬ﺮﺣﺎﻝ ﳑﮑﻦ ﺍﺳﺖ ﺍﻳﻦ ﺍﻣﺮ ﻧﺎﺷﻰ ﺍﺯ ﺍﺷﺘﺒﺎﻩ‬
‫ﺩﺭ ﺍﻧﺘﻘﺎﻝ ﻭ ﭼﺎﭖ ﮐﻠﻤﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﭘﺮﻭﻓﺴﻮﺭ ﺑﺮﺍﻭﻥ ﺍﻳﻦ ﻏﺰﻝ ﺭﺍ ﺩﺭ ﻧﺸﺮﻳ‪‬ﻪ ﺟﺎﻣﻌﻪ ﺳﻠﻄﻨﱴ ﺁﺳﻴﺎﺋﻰ ﺩﺭﺝ ﻭ ﺑﻪ ﻧﺜﺮ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺮﲨﻪ‬
‫ﮐﺮﺩﻩﺍﺳﺖ‪ (١٥).‬ﺩﺭ ﮐﺘﺎﺏ "ﻣﻮﺍ ‪‬ﺩ ﻻﺯﻣﻪ ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﻪ ﺩﻳﺎﻧﺖ ﺑﺎﰉ" ﻧﻴﺰ ﺍﺑﻴﺎﺗﻰ ﺍﺯ ﺁﻥ ﺭﺍ ﻧﻘﻞ‬
‫ﳕﻮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﻟﻔﻆ "ﻫﻠﹼﻤﻮﺍ" ﲞﻄﺎﳘﻮﺍﺁﻣﺪﻩﺍﺳﺖ ﮐﻪ ﺷﺎﻳﺪ ﺍﺷﺘﺒﺎﻩ ﻣﻄﺒﻌﻪ ﺑﺎﺷﺪ‪.‬‬
‫ﺑﺮﺍﻭﻥ ﺑﻪ ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺁﻥ ﺍﺑﻴﺎﺕ ﻣﺒﺎﺩﺭﺕ ﳕﻮﺩﻩﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﻣﻰﮔﻮﻳﺪ ﺍﮔﺮﭼﻪ ﮔﺎﻫﻰ ﻏﺰﻝ‬
‫ﻣﺬﮐﻮﺭ ﺑﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ ﻭﻟﮑﻦ ﻏﺎﻟﺒﹰﺎ ﺁﻧﺮﺍ ﺍﺯ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺷﺎﻋﺮ ﻣﺪﳛﻪﺳﺮﺍﻯ‬
‫ﺑﺎﺭﮔﺎﻩ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ (١٦) .‬ﺍﻳﻦ ﻏﺰﻝ ﺩﺭ ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ )ﺻﻔﺤﻪ‬
‫‪ (٨٩‬ﺁﻣﺪﻩ ﻭﻟﯽ ﺍﺑﻴﺎﺗﻰ ﺍﺯ ﺁﻥ ﺩﺭ ﻣﺘﲎ ﮐﻪ ﻣﺎ ﺁﻭﺭﺩﱘ ﻧﻴﺴﺖ ﻭ ﲜﺎﻯ ﺁﻬﻧﺎ ﺍﺑﻴﺎﺗﻰ ﺩﻳﮕﺮ ﺍﻓﺰﻭﺩﻩ‬
‫ﺷﺪﻩﺍﺳﺖ‪ .‬ﺍﺑﻴﺎﺕ ﺍﺿﺎﰱ ﺩﺭ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ )ﺻﻔﺤﺎﺕ ‪ (١٢٥ _ ٢٦‬ﺟﺰﺀ‬
‫ﻏﺰﻝ ﺩﻳﮕﺮﻯ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺁﻣﺪﻩﺍﺳﺖ ﮐﻪ ﺍﻳﻨﮏ ﺑﻨﻘﻞ ﺁﻥ ﻣﻰﭘﺮﺩﺍﺯﱘ‪.‬‬
‫‪ _ ٥‬ﻫﻠﻪ ﺍﻯ ﮔﺮﻭﻩ ﻋﻤﺎﺋﻴﺎﻥ ﺑﮑﺸﻴﺪ ﻫﻠﻬﻠﻪ ﻭﻻ‬
‫ﮐﻪ ﻇﻬﻮﺭ ﺩﻟﱪ ﻣﺎﻋﻴﺎﻥ ﺷﺪﻩ ﻓﺎﺵ ﻭ ﻇﺎﻫﺮ ﻭ ﺑﺮﻣﻼ‬
‫ﺑﺰﻧﻴﺪ ﻧﻐﻤﻪ ﺯ ﻫﺮ ﻃﺮﻑ ﮐﻪ ﺯﻭﺟﻪ ﻃﻠﻌﺖ ﻣﺎ ﻋﺮﻑ‬
‫ﺭﻓﻊﺍﻟﻘﻨﺎﻉ ﻭ ﻗﺪ ﮐﺸﻒ ﻇﻠﻢ ﺍﻟﻠﹼﻴﺎﻝ ﻗﺪ ﺍﳒﻠﻰ‬
‫ﺑﺮﺳﻴﺪ ﺑﺎ ﺳﭙﻪ ﻃﺮﺏ ﺻﻨﻤﻰ ﻋﺠﻢ ﺻﻤﺪﻯ ﻋﺮﺏ‬
‫ﺑﺪﻣﻴﺪ ﴰﺲ ﺯ ﻣﺎﻏﺮﺏ ﺑﺪﻭﻳﺪ ﺍﻟﻴﻪ ﻣﻬﺮﻭﻻ‬
‫ﻓﻮﺭﺍﻥ ﻧﺎﺭ ﺯ ﺍﺭﺽ ﻓﺎﺀ ﻧﻮﺭﺍﻥ ﻧﻮﺭ ﺯ ﺷﻬﺮ ﻃﺎﺀ‬
‫ﻇﻬﺮﺍﻥ ﺭﻭﺡ ﺯ ﺷﻄﺮ ﻫﺎﺀ ﻭ ﻟﻘﺪ ﻋﻼ ﻭﻗﺪ ﺍﻋﺘﻼ‬
‫ﻃﲑﺍﻟﻌﻤﺎﺀ ﺗﮑﻔﮑﻔﺖ ﻭﺭﻕ ﺍﻟﺒﻬﺎﺀ ﺗﺼﻔﺼﻔﺖ‬
‫ﻼ‬
‫ﻼ ﻣﺘﺠﻠﹼ ‪‬‬
‫ﺩﻳﮏ ﺍﻟﻀ‪‬ﻴﺎﺀ ﺗﺬﻭﺭﻗﺖ ﻣﺘﺠ ‪‬ﻤ ﹰ‬
‫ﺯ ﻇﻬﻮﺭ ﺁﻥ ﺷﺪ ﺁﳍﻪ ﺯ ﺍﻟﺴﺖ ﺁﻥ ﻣﻪ ﻣﺎﳊﻪ‬
‫ﺷﺪﻩ ﺁﳍﻪ ﳘﻪ ﻭﺍﳍﻪ ﺑﺘﻐﻨ‪‬ﻴﺎﺕ ﺑﻠﻰ ﺑﻠﻰ‬
‫ﺑﺘﻤﻮ‪‬ﺝ ﺁﻣﺪﻩ ﺁﻥ ﳝﻰ ﮐﻪ ﺑﮑﺮﺑﻼﺵ ﲞﺮ‪‬ﻣﻰ‬
‫ﻣﺘﻈﹼﻬﺮ ﺍﺳﺖ ‪‬ﺮﺩﻣﻰ ﺩﻭ ﻫﺰﺍﺭ ﻭﺍﺩﻯ ﮐﺮﺑﻼ‬
‫ﺯ ﮔﻤﺎﻥ ﺁﻥ ﺭﺥ ﭘﺮﻭﻟﻪ ﺯ ﮐﻤﻨﺪ ﺁﻥ ﻣﻪ ﺩﻩ ﺩﻟﻪ‬
‫ﺩﻭ ﻫﺰﺍﺭ ﻓﺮﻗﻪ ﻭ ﺳﻠﺴﻠﻪ ﻣﺘﻔﹼﺮﻗﹰﺎ ﻣﺘﺴﻠﺴﻼ‬
‫ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﻓﻨﺎﻥ ﺩﺭ ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ﺍﺑﻴﺎﺕ ﺩﻳﮕﺮ ﻧﻴﺰ ﺑﺸﺮﺡ ﺯﻳﺮﺑﺮ ﺍﻳﻦ ﻏﺰﻝ‬
‫ﺍﻓﺰﻭﺩﻩﺍﺳﺖ‪.‬‬
‫ﳘﻪ ﻣﻮﺳﻴﺎﻥ ﻋﻤﺎﺋﻴﺶ ﳘﻪ ﻋﻴﺴﻴﺎﻥ ﲰﺎﺋﻴﺶ‬
‫ﳘﻪ ﺩﻟﱪﺍﻥ ﺑﻘﺎﺋﻴﺶ ﻣﺘﻮﻟﹼﻬﺎ ﻣﺘﺬﻟﹼﻼ‬
‫ﺩﻭ ﻫﺰﺍﺭ ﺍﲪﺪ ﻣﺼﻄﻔﻰ ﺯ ﺑﺮﻭﻕ ﺁﻥ ﺷﻪ ﺑﺎﺻﻔﺎ‬
‫ﺷﺪﻩ ﻣﻀﻄﺮﺏ ﺷﺪﻩ ﺩﺭ ﺧﻔﺎ ﻣﻨﺪﺗﺮﺍ ﻣﺘﺮ‪‬ﻣﻼ‬
‫ﲝﺮﺍﻟﻮﺟﻮﺩ ﲤﻮ‪‬ﺟﺖ ﻟﻌﻞﺍﻟﹼﺸﻬﻮﺩ ﺗﻮﻟﹼﺠﺖ‬
‫ﺷﻔﻖ ﺍﳋﻤﻮﺩ ﺗﻠﺠﻠﻠﺖ ﺑﻠﻘﺎﺋﻪ ﻣﺘﺤ‪‬ﻤﻼ‬
‫ﺯﻏﻢ ﺗﻮﺍﻯ ﻣﻪ ﻣﻬﺮﺑﺎﻥ ﺯﻓﺮﺍﻗﺖ ﺍﻯ ﺷﻪ ﺩﻟﱪﺍﻥ‬
‫ﺷﺪﻩ ﺭﻭﺡ ﻫﻴﮑﻞ ﺟﺴﻤﻴﺎﻥ ﻣﺘﺨﻔﹼﻔﺎ ﻣﺘﺨﻠﺨﻼ‬
‫ﻫﻴﮑﻞ ﲨﺎﻝ ﺯ ﻃﻠﻌﺘﺶ ﻗﻠﻞ ﺟﺒﺎﻝ ﺯ ﺭﻓﻌﺘﺶ‬
‫ﺩﻭﻝ ﺟﻼﻝ ﺯ ﺳﻄﻮﺗﺶ ﻣﺘﺨﺸ‪‬ﻌﹰﺎ ﻣﺘﺰﻟﺰﻻ‬
‫ﺩﱂ ﺍﺯ ﺩﻭ ﺯﻟﻒ ﺳﻴﺎﻩ ﺍﻭ ﺯﻓﺮﺍﻕ ﺭﻭﻯ ﭼﻮﻣﺎﻩﺍﻭ‬
‫ﺑﺘﺮﺍﺏ ﻣﻘﺪﻡ ﺭﺍﻩ ﺍﻭ ﺷﺪﻩ ﺧﻮﻥ ﻣﻦ ﻣﺘﺒﻠﺒﻼ‬
‫ﺗﻮ ﻭ ﺁﻥ ﺗﺸﻌﺸﻊ ﺭﻭﻯ ﺧﻮﺩﺗﻮﻭ ﺁﻥﺗﻠﹼﻤﻊﻣﻮﻯﺧﻮﺩ‬
‫ﮐﻪ ﺭﺳﺎﻧﻴﻢ ﺗﻮ ﺑﮑﻮﻯ ﺧﻮﺩ ﻣﺘﺴ‪‬ﺮﻋﹰﺎ ﻣﺘﻌﺠ‪‬ﻼ‬
‫‪ _ ٦‬ﺑﺪﻳﺎﺭ ﻋﺸﻖ ﺗﻮ ﻣﺎﻧﺪﻩﺍﻡ ﺯﮐﺴﻰ ﻧﺪﻳﺪﻩﻋﻨﺎﻳﱴ‬
‫ﺑﻐﺮﻳﺒﻴﻢ ﻧﻈﺮﻯ ﻓﮑﻦ ﺗﻮ ﮐﻪ ﭘﺎﺩﺷﺎﻩ ﻭﻻﻳﱴ‬
‫ﮔﻨﻬﻰ ﺑﻮﺩ ﻣﮕﺮ ﺍﻯ ﺻﻨﻢ ﮐﻪﺯ ﺳﺮ ﻋﺸﻖﺗﻮ ﺩﻣﺒﺪﻡ‬
‫ﺍﻫﺠﺮﺗﲎ ﻭ ﻗﺘﻠﺘﲎ ﻭ ﺍﺧﺬﺗﲎ ﲜﻨﺎﻳﱴ‬
‫ﺑﻨﻤﻮﺩﻩ ﻃﺎﻗﺖ ﻭ ﺻﱪ ﻃ ‪‬ﻰ ﺑﮑﺸﻢ ﻓﺮﺍﻕ ﺗﻮ ﺗﺎ ﺑﮑﻰ‬
‫ﳘﻪ ﺑﻨﺪ ﺑﻨﺪﻣﺮﺍﭼﻮﱏ ﺑﻮﺩ ﺍﺯﻏﻢ ﺗﻮﺣﮑﺎﻳﱴ‬
‫ﻋﺠﺰﺍﻟﻌﻘﻮﻝ ﻟﺪﺭﮐﻪ ﻧﻘﺺ ﺍﳊﺴﻮﺱ ﻟﻮﺻﻔﻪ‬
‫ﺑﮑﻤﺎﻝ ﺗﻮ ﮐﻪ ﺑﺮﺩ ﺭﻫﻰ ﻧﺒﻮﺩ ﲜﺰ ﺗﻮ ﻬﻧﺎﻳﱴ‬
 ‫ﭼﻮﺻﺒﺎ ﺑﺮﺕ ﮔﺬﺭ ﺁﻭﺭﺩ ﺯ ﺑﻼﮐﺸﺎﻥ ﺧﱪ ﺁﻭﺭﺩ‬
‫ﺭﺥ ﺯﺭﺩ ﻭ ﭼﺸﻢ ﺗﺮ ﺁﻭﺭﺩ ﭼﻪ ﺷﻮﺩﮐﲎﺗﻮﻋﻨﺎﻳﱴ‬
‫ﻗﺪﻣﻰ ﻬﻧﻰ ﺗﻮ ﺑﻪ ﺑﺴﺘﺮﻡ ﺳﺤﺮﻯ ﺑﻨﺎﮔﻬﻰ ﺍﺯ ﮐﺮﻡ‬
‫‪‬ﻮﺍﻯ ﻗﺮﺏ ﺗﻮ ﺑﺮﭘﺮﻡ ﺑﺪﻭ ﺑﺎﻝ ﻭ ﻫﻢ ﲜﻨﺎﺣﱴ‬
‫ﺑﺮﻫﺎﻧﻴﻢ ﭼﻪ ﺍﺯ ﺍﻳﻦ ﻣﮑﺎﻥ ﺑﮑﺸﺎﻧﻴﻢ ﺳﻮﻯ ﻻﻣﮑﺎﻥ‬
‫ﮔﺬﺭﻡ ﺯ ﺟﺎﻥ ﺟﻬﺎﻧﻴﺎﻥ ﮐﻪ ﺗﻮ ﺟﺎﻥ ﻭ ﺟﺎﻧﺪﻩﺧﻠﻘﱴ‬
‫ﺍﻳﻦ ﻏﺰﻝ ‪‬ﻤﲔ ﳓﻮ ﺩﺭ ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ )ﺻﻔﺤﺎﺕ ‪ (١٢٨ _ ٢٩‬ﻭ ﺑﺎ ﭼﻨﺪ‬
‫ﺗﻔﺎﻭﺕ ﺟﺰﺋﻰ ﺩﺭ ﭼﻬﺎﺭﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﻓﻨﺎﻥ )ﺻﻔﺤﻪ ‪ (١٠٢‬ﺁﻣﺪﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٧‬ﲞﻴﺎﻟﺖ ﺍﻯ ﻧﮑﻮ ﺭﻭ ﲟﺪﺍﻡ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻝ‬
‫ﲜﻤﺎﻟﺖ ﺍﻯ ﻧﮑﻮ ﺧﻮ ﺑﮑﻼﻡ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻝ‬
‫ﭼﻪ ﳕﻮﺩﻩﺍﻯ ﺑﺎﻓﺴﻮﻥ ﺑﺪﻝ ﺣﺰﻳﻦ ﭘﺮﺧﻮﻥ‬
‫ﮐﻪ ﻣﺴﻠﺴﻞ ﺍﺯ ﻧﻈﺎﺭﻩ ‪‬ﻴﺎﻡ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻝ‬
‫ﲜﻤﺎﻝ ﺣﺴﻦ ﺭﻭﻳﺖ ﺑﺘﺘﺎﺭ ﻣﺸﮏ ﻣﻮﻳﺖ‬
‫ﲝﺼﺎﺭ ﺑﺰﻡ ﮐﻮﻳﺖ ﲟﺮﺍﻡ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻝ‬
‫ﭼﻪ ﲞﻮﺍﻧﻴﺶ ﲟﺤﻀﺮ ﺑﺮﻳﺶ ﺑﻌ ‪‬ﺰ ﻣﻨﻈﺮ‬
‫ﲜﻼﻝ ﻭ ﺷﻮﮐﺖ ﻭ ﻓ ‪‬ﺮ ﺑﻨﻈﺎﻡ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻝ‬
‫ﭼﻪ ﲜﺬﺏ ﺭﻭﻯ ﻣﻬﻮﺵ ﺷﺪﻩﺍﻡ ﻏﺮﻳﻖ ﺁﺗﺶ‬
‫ﻧﺸﻮﺩ ﺩﮔﺮ ﮐﻪ ﺳﺮﺧﻮﺵ ﺑﻐﻤﺎﻡ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻝ‬
‫ﺑﺘﻠﻄﹼﻒ ﻭ ﺗﮑﺮ‪‬ﻡ ﺑﺘﻌﻄﹼﻒ ﻭ ﺗﺮ‪‬ﺣﻢ‬
‫ﺑﺮﺑﺎ ﺯ ﻣﺎ ﺗﻮﻫ‪‬ﻢ ﮐﻪ ﳘﺎﻡ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻝ‬
‫ﭼﻪ ﺯ ﻣﺎ ﺳﻮﻯ ﺑﺮﺍﱏ ﺯ ﺧﻮﺩﺵ ﲞﻮﺩﺭﺳﺎﱏ‬
‫ﺯ ﺑﻼﺀ ﺧﻮﺩ ﭼﺸﺎﱏ ﺑﺪﻭﺍﻡ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻝ‬
‫ﺯ ﺩﱂ ﺷﺮﺍﺭﻩ ﺑﺎﺭﺩ ﮐﻪ ﻧﺴﺐ ﺯ ﻧﺎﺭ ﺩﺍﺭﺩ‬
‫ﺯ ﭼﻪ ﺭﻭ ﲦﺮ ﻧﻴﺎﺭﺩ ﮐﻪ ﺑﮑﺎﻡ ﺑﺎﺷﺪ ﺍﻳﻦﺩﻝ‬
‫ﺍﻳﻦ ﻏﺰﻝ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺻﻔﺤﻪ ‪ (٣٦٨‬ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺍﺯ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﺩﺍﻧﺴﺘﻪ ﺷﺪﻩﺍﺳﺖ‪ .‬ﺩﺭ ﭼﻬﺎﺭﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﻓﻨﺎﻥ ﻧﻴﺰ ﺍﻳﻦ ﺷﻌﺮ ﺍﺯ ﺁﺛﺎﺭ‬
‫ﻃﺎﻫﺮﻩ ﳏﺴﻮﺏ ﮔﺸﺘﻪﺍﺳﺖ‪ .‬ﺍﻣ‪‬ﺎ ﺟﻨﺎﺏ ﻧﻌﻤﺖﺍﷲ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﮐﺘﺎﺏ ﺗﺬﮐﺮﻩ‬
‫ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ )ﺻﻔﺤﻪ ‪ (١٢٧‬ﺩﺭ ﺻﺤ‪‬ﺖ ﺍﻧﺘﺴﺎﺏ ﺁﻥ ﺑﻪ ﻃﺎﻫﺮﻩ ﺗﺮﺩﻳﺪ ﻣﻰﮐﻨﺪ‪.‬‬
‫‪ _ ٨‬ﭼﺸﻢ ﻣﺴﺘﺶ ﮐﺮﺩ ﻋﺎﱂ ﺭﺍ ﺧﺮﺍﺏ‬
‫ﻫﺮﮐﻪ ﺩﻳﺪ ﺍﻓﺘﺎﺩ ﺍﻧﺪﺭ ﭘﻴﭻ ﻭ ﺗﺎﺏ‬
‫ﮔﺮﺩﺵ ﭼﺸﻢ ﻭﻯ ﺍﻧﺪﺭ ﻫﺮ ﻧﻈﺮ‬
‫ﻣﻰ ﺭﺑﺎﻳﺪ ﲨﻠﻪ ﺍﻫﻞ ﻟﺒﺎﺏ‬
‫ﮔﻮ ﭼﻪ ﺁﻳﺪ ﺯﻳﻦ ﺩﻝ ﳎﻨﻮﻥ ﳏﺾ‬
‫ﮐﻮ ﺯﺩﻩ ﺩﺭ ﺧﻴﻤﻪ ﻟﻴﻠﯽ ﻗﺒﺎﺏ‬
‫ﺧﻴﻤﻪ ﺁﺗﺶ ﻧﺸﻴﻨﺎﻥ ﭘﺮ ﺷﺮﺭ‬
‫ﺁﺗﺸﻰ ﺑﺎ ﺷﻌﻠﻪ ﺯﺩ ﺩﺭ ﻫﺮ ﺣﺠﺎﺏ‬
‫ﮔﺮ ﻧﺒﺎﺷﺪ ﻧﺎﺭ ﻣﻮﺳﻰ ﺩﺭ ﻇﻬﻮﺭ‬
‫ﺍﺯ ﭼﻪ ﮐ ﹼﻞ ﳏﻮﻧﺪ ﻭ ﺍﻧﺪﺭ ﺍﺿﻄﺮﺍﺏ‬
‫ﺧﻮﺍﻫﻢ ﺍﺯ ﺳﺎﻗﻰ ﲜﺎﻣﻢ ﻃﻔﺤﻪﺍﻯ‬
‫ﺗﺎ ﺑﮕﻮﱘ ﺑﺎ ﺗﻮ ﺳ ‪‬ﺮ ﻣﺎ ﺍﺟﺎﺏ‬
‫ﻫﺎﻥ ﻧﮕﺮ ﺑﺮ ﻣﺎ ﺑﻌﲔ ﺑﺎﺻﺮﻩ‬
‫ﺗﺎ ﺑﺒﻴﲎ ﻭﺟﻪ ﺣ ‪‬ﻖ ﺭﺍ ﰉﻧﻘﺎﺏ‬
‫ﺁﻣﺪ ﺍﺯ ﺷﻄﺮ ﻋﻤﺎﺋﻰ ﺩﺭ ﻧﺰﻭﻝ‬
‫ﺑﺎ ﲡﻠﹼﻰ ﺭﺧﻰ ﭼﻮﻥ ﺁﻓﺘﺎﺏ‬
‫ﺍﻳﻦ ﻗﻄﻌﻪ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﮐﺘﺎﺏ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺻﻔﺤﻪ ‪ (٣٦٩‬ﺍﺯ ﺍﺷﻌﺎﺭ ﻃﺎﻫﺮﻩ ﳏﺴﻮﺏ‬
‫ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ ﻧﻴﺰ ﺩﺭ ﺻﺤ‪‬ﺖ ﺍﻧﺘﺴﺎﺏ ﺁﻥ ﺑﻪ ﻃﺎﻫﺮﻩ ﺗﺮﺩﻳﺪ ﻧﺪﺍﺭﺩ‬
‫)‪.(١٧‬‬
‫‪ _ ٩‬ﺍﻯ ﻋﺎﺷﻘﺎﻥ ﺍﻯ ﻋﺎﺷﻘﺎﻥ ﺷﺪ ﺁﺷﮑﺎﺭﺍ ﻭﺟﻪ ﺣ ‪‬ﻖ‬
 ‫ﺏﺍﻟﻔﻠﻖ‬
‫ﺭﻓﻊ ﺣﺠﺐ ﮔﺮﺩﻳﺪ ﻫﺎﻥ ﺍﺯ ﻗﺪﺭﺕ ﺭ ‪‬‬
‫ﺧﻴﺰﻳﺪ ﮐﺎﻳﻨﺪﻡ ﺑﺎ ‪‬ﺎﺀ ﻇﺎﻫﺮﺷﺪﻩ ﻭﺟﻪ ﺧﺪﺍ‬
‫ﺑﻨﮕﺮ ﺑﺼﺪ ﻟﻄﻒ ﻭ ﺻﻔﺎ ﺁﻥ ﺭﻭﻯ ﺭﻭﺷﻦ ﭼﻮﻥﺷﻔﻖ‬
‫ﻳﻌﲎ ﺯ ﺧﻼﹼﻕ ﺯﻣﺎﻥ ﺷﺪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺧﺮ‪‬ﻡ ﺟﻨﺎﻥ‬
‫ﺭﻭﺯ ﻗﻴﺎﻡ ﺍﺳﺖ ﺍﻯ ﻣﻬﺎﻥ ﻣﻌﺪﻭﻡ ﺷﺪ ﻟﻴﻞ ﻏﺴﻖ‬
‫ﺁﻣﺪ ﺯﻣﺎﻥ ﺭﺍﺳﱴ ﮐﺠﻰ ﺷﺪ ﺍﻧﺪﺭ ﮐﺎﺳﱴ‬
‫ﺁﻥ ﺷﺪ ﮐﻪ ﺁﻥ ﻣﻰ ﺧﻮﺍﺳﱴ ﺍﺯ ﻋﺪﻝ ﻭﻗﺎﻧﻮﻥﻭﻧﺴﻖ‬
‫ﺷﺪ ﺍﺯ ﻣﻴﺎﻥ ﺟﻮﺭﻭ ﺳﺘﻢ ﻫﻨﮕﺎﻡ ﻟﻄﻒﺍﺳﺖﻭﮐﺮﻡ‬
‫ﺍﻳﺪﻭﻥ ﲜﺎﻯ ﻫﺮﺳﻘﻢ ﺷﺪ ﺟﺎﻧﺸﲔ ﻗﻮﺕ ﻭ ﺭﻣﻖ‬
‫ﻋﻠﻢ ﺣﻘﻴﻘﻰ ﺷﺪ ﻋﻴﺎﻥ ﺟﻬﻞ ﻣﻌﺪﻭﻡ ﺍﺯ ﻣﻴﺎﻥ‬
‫ﺑﺮﮔﻮﺑﺸﻴﺦ ﺍﻧﺪﺭﺯﻣﺎﻥ ﺑﺮﺧﻴﺰ ﻭ ﺑﺮﻫﻢ ﺯﻥ ﻭﺭﻕ‬
‫ﺑﻮﺩ ﺍﺭﭼﻪ ﻋﻤﺮﻯ ﻭﺍﮊﮔﻮﻥﻭﺿﻊﺟﻬﺎﻥﺍﺯﭼﻨﺪﻭﭼﻮﻥ‬
‫ﻫﺎﻥ ﺷﲑ ﺁﻣﺪ ﺟﺎﻯ ﺧﻮﻥ ﺑﺎﻳﺪ ﺑﮕﺮﺩﺍﱏ ﻃﺒﻖ‬
‫ﮔﺮﭼﻪ ﺑﺎﻧﺬﺍﺭ ﻣﻠﻞ ﻇﺎﻫﺮ ﺷﺪﻩ ﺷﺎﻩ ﺩﻭﻝ‬
‫ﻟﮑﻦ ﺑﻠﻄﻒ ﱂ ﻳﺰﻝ ﺑﺮﻫﺎﻧﺪ ﺍﺯ ﺍﻳﺸﺎﻥ ﻏﻠﻖ‬
‫ﺍﻳﻦ ﻗﻄﻌﻪ ﺍﺯ ﺍﺷﻌﺎﺭ ﻃﺎﻫﺮﻩ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺻﻔﺤﺎﺕ ‪ (٣٦٦ _ ٦٧‬ﺁﻣﺪﻩ ﻭ ﻋﻴﻨﹰﺎ ﺩﺭ‬
‫ﺑﺮﺧﻰ ﺍﺯ ﻣﺘﻮﻥ ﺍﻣﺮﻯ ﺩﻳﮕﺮ ﻧﻴﺰ ﺩﻳﺪﻩﻣﻰﺷﻮﺩ )‪.(١٨‬‬
‫ﺍﺯ ﺧﻮﺩ ﺑﻨﺸﺎﻥ ﻏﺒﺎﺭ ﺑﺮﺧﻴﺰ‬ ‫‪ _ ١٠‬ﺍﻯ ﺧﻔﺘﻪ ﺭﺳﻴﺪ ﻳﺎﺭ ﺑﺮﺧﻴﺰ‬
‫ﺍﻯ ﻋﺎﺷﻖ ﺯﺍﺭ ﻳﺎﺭ ﺑﺮﺧﻴﺰ‬ ‫ﻫﲔ ﺑﺮﺳﺮ ﻣﻬﺮ ﻭ ﻟﻄﻒ ﺁﻣﺪ‬
‫ﺍﻯ ﺧﺴﺘﻪ ﺩﻝ ﻧﺰﺍﺭ ﺑﺮﺧﻴﺰ‬ ‫ﺁﻣﺪ ﺑﺮ ﺗﻮ ﻃﺒﻴﺐ ﻏﻤﺨﻮﺍﺭ‬
‫ﺁﻣﺪ ﻣﻪ ﻏﻤﮕﺴﺎﺭ ﺑﺮﺧﻴﺰ‬ ‫ﺍﻯ ﺁﻧﮑﻪ ﲬﺎﺭ ﻳﺎﺭ ﺩﺍﺭﻯ‬
‫ﻫﺎﻥ ﻣﮋﺩﻩ ﻭﺻﻞ ﻳﺎﺭ ﺑﺮﺧﻴﺰ‬ ‫ﺍﻯ ﺁﻧﮑﻪ ‪‬ﺠﺮ ﻣﺒﺘﻼﺋﻰ‬
‫ﺍﻯ ﻣﺮﺩﻩ ﻻﺵ ﭘﺎﺭ ﺑﺮﺧﻴﺰ‬ ‫ﻫﺎﻥ ﺳﺎﻝ ﻧﻮﻭﺣﻴﺎﺕ ﺗﺎﺯﻩ ﺍﺳﺖ‬
‫ﺍﻳﻦ ﻗﻄﻌﻪ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺻﻔﺤﻪ ‪ (٣٦٦‬ﺁﻣﺪﻩﺍﺳﺖ)‪.(١٩‬‬
 ‫‪ _ ١١‬ﻫﺎﻥﺻﺒﺢ ﻫﺪﻯ ﻓﺮﻣﻮﺩﺁﻏﺎﺯ ﺗﻨﻔﹼﺲ‬
‫ﺭﻭﺷﻦ ﳘﻪ ﻋﺎﱂ ﺷﺪ ﺯﺁﻓﺎﻕ ﻭ ﺯ ﺍﻧﻔﺲ‬
‫ﺩﻳﮕﺮ ﻧﻨﺸﻴﻨﺪ ﺷﻴﺦ ﺑﺮ ﻣﺴﻨﺪ ﺗﺰﻭﻳﺮ‬
‫ﺩﻳﮕﺮ ﻧﺸﻮﺩ ﻣﺴﺠﺪ ﺩﮐﹼﺎﻥ ﺗﻘﺪ‪‬ﺱ‬
‫ﺑﱪﻳﺪﻩ ﺷﻮﺩ ﺭﺷﺘﻪ ﲢﺖﺍﳊﻨﮏ ﺍﺯ ﺩﻡ‬
‫ﻧﻪ ﺷﻴﺦ ﲜﺎ ﻣﺎﻧﺪ ﻧﻪ ﺯﺭﻕ ﻭ ﺗﺪﻟﹼﺲ‬
‫ﺁﺯﺍﺩ ﺷﻮﺩ ﺩﻫﺮ ﺯ ﺍﻭﻫﺎﻡ ﻭ ﺧﺮﺍﻓﺎﺕ‬
‫ﺁﺳﻮﺩﻩ ﺷﻮﺩ ﺧﻠﻖ ﺯ ﲣﻴﻴﻞ ﻭ ﺗﻮﺳﻮﺱ‬
‫ﳏﮑﻮﻡ ﺷﻮﺩ ﻇﻠﻢ ﺑﺒﺎﺯﻭﻯ ﻣﺴﺎﻭﺍﺕ‬
‫ﻣﻌﺪﻭﻡ ﺷﻮﺩ ﺟﻬﻞ ﺯﻧﲑﻭﻯ ﺗﻔﺮ‪‬ﺱ‬
‫ﻣﺮﻓﻮﻉ ﺷﻮﺩ ﺣﮑﻢ ﺧﻼﻑ ﺍﺯ ﳘﻪ ﺁﻓﺎﻕ‬
‫ﺗﺒﺪﻳﻞ ﺷﻮﺩ ﺍﺻﻞ ﺗﺒﺎﻳﻦ ﺑﺘﺠﺎﻧﺲ‬
‫ﺍﻳﻦ ﻗﻄﻌﻪ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺻﻔﺤﻪ ‪ (٣٦٧‬ﺁﻣﺪﻩﺍﺳﺖ )‪.(٢٠‬‬
‫‪ _ ٢١‬ﺍﻯﺻﺒﺎ ﺑﮕﻮ ﺍﺯﻣﻦ ﺁﻥ ﻋﺰﻳﺰﻫﺎﺋﻰ ﺭﺍ‬
‫ﺍﻳﻦ ﭼﻨﲔ ﺭﻭﺍ ﺑﺎﺷﺪ ﻃﻠﻌﺖ ‪‬ﺎﺋﻰ ﺭﺍ‬
‫ﺍﺑﺮ ﻟﻄﻒ ﺁﻥ ﳏﺒﻮﺏ ﺭﺷﺤﻪ ﺭﺷﺤﻪ ﻣﻰﺑﺎﺭﺩ‬
‫ﺑﺮ ﻫﻴﺎﮐﻞ ﻣﻄﺮﻭﺡ ﳏﻮ ﺳ ‪‬ﺮ ﻫﺎﺋﻰ ﺭﺍ‬
‫ﻧﺴﻤﻪ ﻋﺮﺍﻗﻴﺶ ﻣﻰﻭﺯﺩ ﺑﺴﻰ ﺭﻭﺣﺎ‬
‫ﺯﻧﺪﻩ ﻣﻰﳕﺎﻳﺪ ﺍﻭ ﻫﻴﮑﻞ ﺳﻮﺍﺋﻰﺭﺍ‬
‫ﺑﺎﺏ ﺭﮐﻦ ﻏﺮﺑﻴﺶ ﺷﺪ ﻣﻔﺘﺢ ﺍﺑﻮﺍﺏ‬
‫ﻟﻄﻒ ﺍﻭ ﺷﺪﻩ ﺳﺎﺋﻞ ﺍﻫﻞ ﻓﺘﺢ ﻃﺎﺋﻰ ﺭﺍ‬
‫ﺑﺎﺑﻴﺎﻥ ﻧﻮﺭﻳﻪ ﲨﻠﮕﻰ ﺑﺮﻭﻥ ﺁﺋﻴﺪ‬
‫ﺍﺯ ﺣﺠﺎﺏﻫﺎﻯ ﻋ ‪‬ﺰ ﺑﻨﮕﺮﻳﺪ ﻓﺎﺋﻰ ﺭﺍ‬
‫ﻃﻠﻌﺖ ﻣﺒﲔ ﻧﺎﮔﻪ ﻃﺎﻟﻊ ﺍﺯﺣﺠﺎﺏ ﻋ ‪‬ﺰ‬
 ‫ﻣﺸﻨﻮ ﺍﻯ ﻋﺰﻳﺰﻣﻦ ﻧ‪‬ﻄﻖ ﻟﻦ ﺗﺮﺍﺋﻰ ﺭﺍ‬
‫ﺍﻳﻦ ﻗﻄﻌﻪ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺻﻔﺤﻪ ‪ (٣٦٩‬ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﻣﺘﻮﻥ ﺩﻳﮕﺮ ﻧﻴﺰ ﻧﻘﻞ‬
‫ﮔﺮﺩﻳﺪﻩﺍﺳﺖ )‪.(٢١‬‬
‫ﺍﻓﺘﺘﺢ ﻳﺎ ﻣﻔﺘﺢ ﺍﻻﺑﻮﺍﺏ‬ ‫‪ _ ١٣‬ﺩﺭ ﻭﺻﻞ ﺗﻮ ﻣﻰﺯﻧﻨﺪ ﺍﺣﺒﺎﺏ‬
‫ﭼﻪ ﺷﻮﺩ ﮔﺮﺑﺮ ﺗﻮ ﺭﻩ ﻳﺎﺑﻨﺪ ﮐﻢ ﺑﻘﻮﺍ ﻧﺎﻇﺮﻳﻦ ﺧﻠﻒ ﺍﻟﺒﺎﺏ‬
‫ﺗﺎﮐﻰ ﺍﺯﺣﻀﺮﺕ ﺗﻮﺻﱪﻭﺷﮑﻴﺐ ﻃﺎﻝ ﺗﻄﻮﺍ ﻓﻬﻢ ﻭﺭﺍﺀ ﺣﺠﺎﺏ‬
‫ﺍﺭﺣﻢ ﻧﻈﺮﺓ ﺑﻼ ﺟﻠﺒﺎﺏ‬ ‫ﺩﺭ ﭘﺲ ﭘﺮﺩﻩ ﺗﺎﺑﮑﻰ ﺣﺴﺮﺕ‬
‫ﻣﺎﻟﺪﻳﻬﻢ ﺳﻮﺍﻟﻘﺎﮎ ﺛﻮﺍﺏ‬ ‫ﺍﺯ ﺗﻮ ﻏﲑ ﺍﺯ ﺗﻮﻣﺪ‪‬ﻋﺎﺋﻰ ﻧﻴﺴﺖ‬
‫ﻣﺎﳍﻢﻣﻦ ﻟﺪﻯ ﺳﻮﺍﮎﻣﺜﺎﺏ‬ ‫ﺳﮑﺮﻭﺍ ﰱ ﻫﻮﺍﻯ ﹼﰒ ﺻﺤﻮﺍ‬
‫ﺍﺯ ﺳﺒﺐﻫﺎ ﮔﺬﺷﺘﻪﺍﻧﺪ ﻭ ﺣﺠﺐ ﺧﺮﻗﻮﺍﺍﳊﺠﺐﻭﺍﺭﺗﻘﻮﺍﺍﻻﺳﺒﺎﺏ‬
‫ﺑﮕﺸﺎﺍﺯﲨﺎﻝﺧﻮﻳﺶ ﻧﻘﺎﺏ‬ ‫ﺑﻨﻤﺎ ﺁﻓﺘﺎﺏ ﺭﺍ ﰉ ﺍﺑﺮ‬
‫ﺧﺸﮏﻣﻐﺰﺍﻥﺷﻮﻧﺪﺍﻭﻟﻮﺍﻻﻟﺒﺎﺏ‬ ‫ﺗﺎ ﲟﺎﻧﻨﺪ ﻋﺎﻗﻼﻥ ﺣﲑﺍﻥ‬
‫ﻫﻮﺷﻴﺎﺭﺍﻥﺷﻮﻧﺪﻣﺴﺖﻭﺧﺮﺍﺏ‬ ‫ﺑﺎ ﺧﻮﺩ ﺁﻳﻨﺪ ﺑﻴﺨﻮﺩﺍﻥ ﻫﻮﻯ‬
‫ﻻﻋﺒﻴﺪﻳﺮﻯ ﻭﻻ ﺍﺭﺑﺎﺏ‬ ‫ﺑﻨﺪﻩ ﻭ ﺧﻮﺍﺟﻪ ﺩﺭ ﻫﻢ ﺁﻣﻴﺰﻧﺪ‬
‫ﺍﻳﻦ ﻗﻄﻌﻪ ﻧﻴﺰ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﻇﻬﻮﺭﺍﳊﻖ )ﺻﻔﺤﺎﺕ ‪ (٣٦٧ _ ٦٨‬ﺁﻣﺪﻩﺍﺳﺖ)‪.(٢٢‬‬
‫ﻏ ‪‬ﻦ ﻟﯽ ﺑﻴﺘﹰﺎ ﻭﻧﺎﻭﻝ ﮐﺎﺱ ﺭﺍﺡ‬ ‫‪ _ ١٤‬ﻳﺎ ﻧﺪﳝﻰ ﻗﻢ ﻓﺎ ﹼﻥ ﺍﻟﺪ‪‬ﻳﮏ ﺻﺎﺡ‬
‫ﻟﺴﺖ ﺍﺻﱪ ﻋﻦ ﺣﺒﻴﱮ ﳊﻈﺔ ﻫﻞ ﺍﻟﻴﻪ ﻧﻈﺮﺓ ﻣﻨ‪‬ﻰ ﺗﺒﺎﺡ‬
‫ﲢﻤﺪﺍﻟﻘﻮﻡﺍﻟﺴ‪‬ﺮﻯ ﻋﻨﺪﺍﻟﹼﺼﺒﺎﺡ‬ ‫ﺑﺬﻝ ﺭﻭﺣﻰ ﰱ ﻫﻮﺍﻩ ﻫﻴ‪‬ﻦ‬
‫ﺍﺳﮑﺮﺗﲎ ﻋﻴﻨﻪ ﻣﻦ ﺩﻭﻥ ﺭﺍﺡ‬ ‫ﻗﺎﺗﻠﺘﲎ ﳊﻈﺔ ﻣﻦ ﻏﲑ ﺳﻴﻒ‬
‫ﻣﻦ ‪‬ﺎﺋﻰ ﰱﻏﺪﺍﺓ ﰱ ﺭﻭﺍﺡ‬ ‫ﻗﺪ ﮐﻔﺘﲎ ﻧﻈﺮﺓ ﻣﻨ‪‬ﻰ ﺍﻟﻴﻪ‬
‫ﺭﺍﺡ ﺭﻭﺣﻰﰱ ﻗﻔﺎﻩ ﺍﻳﻦ ﺭﺍﺡ‬ ‫ﻫﺎﻡ ﻗﻠﱮ ﰱ ﻫﻮﺍﻩ ﮐﻴﻒ ﻫﺎﻡ‬
‫ﻂ ﱂ ﻳﺰﻝ ﻫﻮﰱ ﻓﺆﺍﺩﻯ ﻻﻳﺮﺍﺡ‬ ‫ﱂ ﻳﻔﺎﺭﻗﲎ ﺧﻴﺎﻝ ﻣﻨﻪ ﻗ ﹼ‬
‫ﺍﻥ ﻳﺸﺎﺀﳛﺮﻕ ﻓﺆﺍﺩﻯ ﰱﺍﻟﻨ‪‬ﻮﻯ ﺍﻭ ﻳﺸﺎﺀ ﻳﻘﺘﻞﻟﻪ ﻗﺘﻠﯽﻣﺒﺎﺡ‬
‫ﺍﻳﻦ ﻗﻄﻌﻪ ﺷﻌﺮ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺻﻔﺤﻪ ‪ (٣٦٧‬ﺁﻣﺪﻩﺍﺳﺖ )‪.(٢٣‬‬
 ‫‪ _ ١٥‬ﲪﺪ ﺑﺮﺍﻓﮑﻨﺪﻩ ﺍﺯ ﺭﻭﻳﺶﻧﻘﺎﺏ ﺟﻠﻮﻩﮔﺮﺍﺯﻣﻄﻠﻊ ﺧﻮﺩﻻﺣﺠﺎﺏ‬
‫ﺍﺯ ﻧﺪﺍﻯ ﺑﺎﺻﻔﺎﻯ ﻫﺒﺖ ﻟﮏ ﻣﲑﺑﺎﻳﺪ ﺭﻧﮓ ﻭﻫﻢ ﻭﺍﺭﺗﻴﺎﺏ‬
‫ﲨﻠﻪ ﺭﺍ ﺑﻨﮕﺮ ﺑﻨﺰﺩ ﻭﻯ ﻃﺮﻳﺢ ﺍﻭﻓﺘﺎﺩﻩﻣﺴﺖ ﻭﻣﺪﻫﻮﺵﻭﺧﺮﺍﺏ‬
‫ﺣﺒ‪‬ﺬﺍ ﺍﻯ ﺳﺮﺧﻮﺵ ﺍﺯ ﺟﺎﻡ ﻃﻬﻮﺭ ﺁﻣﺪﻩ ﺩﺭ ﺑﻠﺞ ﺍﺷﺮﺍﻕ ﻭﺟﺬﺍﺏ‬
‫ﻣﻰﺭﺑﺎﻳﺪ ﲨﻠﻪ ﺫﺭ‪‬ﺍﺕ ﺻﻌﻴﻖ ﺍﺯ ﺗﺮﻧ‪‬ﻤﻬﺎﻯ ﺻﺎﺩﺭ ﺍﺯ ﺧﻄﺎﺏ‬
‫ﲨﻠﮕﻰ ﻣﺪﻫﻮﺵ ﺍﻣ‪‬ﺎ ﻭﻯ ‪‬ﻮﺵ ﺍﺯ ﺗﺮﺷ‪‬ﺤﻬﺎﻯ ﻓﻄﺮﻯ ﺳﺤﺎﺏ‬
‫ﻳﺎ ﺍﳍﺎ ﻇﺎﻫﺮ ﺁﻣﺪ ﻳﺎ ﺍﻟﻪ ﺳ ‪‬ﺮ ﳐﻔﻰ ﺍﻧ‪‬ﻬﺎ ﺳ ‪‬ﺮ ﻋﺠﺎﺏ‬
‫ﮔﺸﺘﻪ ﻗﺎﺋﻢ ﻫﻴﮑﻠﯽ ﺑﺎﺍﳒﺬﺍﺏ‬ ‫ﺍﺯ ﻣﻴﺎﻥ ﲨﻠﻪ ﺍﻭﺭﺍﻕ ﻇﻬﻮﺭ‬
‫ﻣﲑﺑﺎﻳﺪ ﺍﺯ ﺗﻐ‪‬ﺮﺩﻫﺎﻯ ﺧﻮﻳﺶ ﲨﻠﻪ ﺫﺭ‪‬ﺍﺕ ﺭﺍﺑﺎ ﺍﺳﺘﻄﺎﺏ‬
‫ﻳﺎ ﺍﳍﺎ ﺑﻨﮕﺮﻡ ﻭﺟﻬﺶ ﲨﻴﻞ ﺩﺭ ﺗﺸﻌﺸﻊ ﺍﺯﻃﺮﺍﺯ ﻭﺍﺯﺣﺠﺎﺏ‬
‫ﻳﺎ ﺍﳍﺎ ﻧﻴﺴﺖ ﻏﲑﺵ ﺭﺍ ﻭﺟﻮﺩ ﺗﺎ ﺑﻴﺎﻳﺪ ﺩﺭ ﻣﻘﺎﻡ ﻣﺎﳚﺎﺏ‬
‫ﺁﻓﺮﻳﻦ ﺑﺮ ﻗﺪﺭﺕ ﺟﺎﻥ ﺁﻓﺮﻳﻦ ﻇﺎﻫﺮ ﺁﻣﺪ ﻻﺣﺠﺎﺏ ﻭ ﻻﻧﻘﺎﺏ‬
‫ﻓﺎﺵ ‪‬ﺮ ‪‬ﺠﺘﻢ ﺁﻣﺪ ﻧﺰﻳﻞ ﺑﺮﻓﺮﺍﺯ ﺻﺪﺭ ﺍﻋﻠﻰ ﺑﺎ ﺟﺬﺍﺏ‬
‫ﻣﲑﺑﺎﻳﺪ ﲨﻠﻪ ﺍﺭﺑﺎﺏ ﻫﻮﺵ ﺍﺯ ﺗﻐﻨ‪‬ﻰﻫﺎﻯ ﻓﺮﺩﻭﺱ ﻟﺒﺎﺏ‬
‫ﲨﻠﻪ ﺁﻳﺪ ﻧﺎﺯﻝ ﺍﺯ ﺳﻄﺮﺍﻟﺒﺪﺍﺀ ﻭﺻﻒ ‪‬ﺠﺖ ﺍﻧ‪‬ﻬﺎ ﺳ ‪‬ﺮ ﻋﺠﺎﺏ‬
‫ﻂ ﺟﻨﺎﺏ ﺭﻭﺡﺍﷲ ﻣﻬﺮﺍﲞﺎﱏ ﻭ ﻣﻨﻘﻮﻝ ﺍﺯ ﳎﻤﻮﻋﻪ ﺍﺳﺘﻨﺴﺎﺥ ﺷﺪﻩ )ﺩﺭ ﺳﺎﻝ ‪١٢٦٧‬‬ ‫ﺍﻳﻦ ﻗﻄﻌﻪ ﲞ ﹼ‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ( ﺩﺭ ﻧﺰﺩ ﻧﮕﺎﺭﻧﺪﻩ ﻣﻮﺟﻮﺩ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻋﻴﻨﹰﺎ ﺩﺭﺝ ﮔﺮﺩﻳﺪ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ‪‬ﺠﺖ‬
‫ﻼ ﺍﺣﻮﺍﻝ ﻭ ﺍﺭﺗﺒﺎﻁ‬
‫ﻣﺬﮐﻮﺭ ﺩﺭ ﺍﻳﻦ ﺷﻌﺮ ﮐﺮﱘﺧﺎﻥ ﻣﺎﰱ ﻣﺘﺨﻠﹼﺺ ﺑﻪ ‪‬ﺠﺖ ﺍﺳﺖ ﮐﻪ ﻗﺒ ﹰ‬
‫ﺷﻌﺮﻳﺶ ﺑﺎ ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﮔﺸﺘﻪﺍﺳﺖ‪.‬‬
‫‪ _ ١٦‬ﺣﺒ‪‬ﺬﺍ ﺍﻯ ‪‬ﺠﺖ ﻓﺎﺀ ﺣﺒ‪‬ﺬﺍ ﺣﺒ‪‬ﺬﺍ ﺍﻯ ﻧﺰﻫﺖ ﻃﺎﺀ ﻣﺮﺣﺒﺎ‬
‫ﺩﺭ ﺗﻄﹼﻠﻊ ﺍﺯ ﻣﺮﺍﻳﺎ ﻣﺮﺣﺒﺎ‬ ‫ﻣﺮﺣﺒﺎ ﺍﻯ ﺭﺷﺤﻪ ﻓﻄﺮ ﺑﺪﻳﻊ‬
‫ﻣﺮﺣﺒﺎ ﺍﻯ ﺷﺎﺭﺏ ﺍﺯ ﮐﺄﺱ ﻃﻬﻮﺭ ﺍﻭ‪‬ﻝ ﺑﺎﻋﺚ ﺑﺎﺣﻴﺎ ﻣﺮﺣﺒﺎ‬
‫ﭼﻮﻥ ﺑﻴﺎﻣﺪ ﻣﺮﺣﺒﺎﻳﺖ ﺍﺯ ﻋﻤﺎﺀ ﺧﻮﺍﺳﱴ ﺍﺯ ﻫﺎﺀ ﺑﺎ‪‬ﻰﻣﺮﺣﺒﺎ‬
‫ﲨﻠﻪ ﺫﺭ‪‬ﺍﺕ ﺩﺭﻫﻮﺵ ﻭ ﺻﻌﻴﻖ ﻳﺎﻓﱴ ﺁﻥ ﮐﻨﺰ ﺍﺧﻔﻰ ﻣﺮﺣﺒﺎ‬
 ‫ﺟﻮﻫﺮﻯ ﻻﻣﺜﻞ ﺍﻣﺮﺍ ﻣﺮﺣﺒﺎ‬ ‫ﻧﺎﺯﻝ ﺁﻣﺪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺟﻠﻴﻞ‬
‫ﻫﺎﻥ ﺑﮕﲑ ﺍﻳﻦ ﻣﻨﻈﺮ ﺑﺎﺍﺳﺘﺘﺎﺭ ﺯﺍﻥ ﺩﺭﺧﺸﺎﻥ ﻭﺟﻬﻪ ﻓﺎ ﻣﺮﺣﺒﺎ‬
‫ﺑﺎﺵ ﺑﺎ ﻣﺎ ﺩﺭ ﺗﻐﺮ‪‬ﺩ ﺍﻯ ﺣﺒﻴﺐ ﺗﺎ ﺑﻴﺎﰉ ﺳ ‪‬ﺮ ﺍﻳﻔﺎﺀ ﻣﺮﺣﺒﺎ‬
‫ﺁﻳﺪﺕ ﺍﻗﺮﺏ ﺯﳌﺢ ﺍﻟﻌﲔ ﻋﻴﺎﻥ ﮐﻨﺰ ﻏﻴﱮ ﺁﺷﮑﺎﺭﺍ ﻣﺮﺣﺒﺎ‬
‫‪‬ﺠﺘﻢ ﺍﺯ ‪‬ﺠﺘﺖ ﺑﺎﺷﺪ ‪‬ﻴﺞ ﻭﺟﻪ ‪‬ﺠﺖ ﺩﺭ ﻣﺮﺍﻳﺎ ﻣﺮﺣﺒﺎ‬
‫ﺍﻳﻦ ﻗﻄﻌﻪ ﻧﻴﺰ ﺍﺯ ﳎﻤﻮﻋﻪ ﻓﻮﻕﺍﻟﹼﺬﮐﺮ)ﺍﺳﺘﻨﺴﺎﺥ ﺷﺪﻩ ﺩﺭ ﺳﺎﻝ ‪ ١٢٦٧‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ( ﻧﻘﻞ‬
‫ﮔﺮﺩﻳﺪﻩﺍﺳﺖ )‪(٢٤‬‬
‫‪ _ ١٧‬ﺍﺑﻴﺎﺗﻰ ﺍﺯ ﻣﺜﻨﻮﻳ‪‬ﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )‪.(٢٥‬‬
‫ﺷﺪ ﻣﻠﺌﻸ ﺍﺯ ﺣﺠﺎﺏ ﺳﺮﻣﺪﻯ‬ ‫ﻯ‬
‫ﺟﻠﻮﻩﻫﺎﻯ ﻻﺣﺪ‪‬ﻯ ﺍﲪﺪ ‪‬‬
‫ﮔﺸﺖ ﺍﻭ ﺍﺯ ﻧﻘﻄﻪ ﺑﺎﺀ ﻣﺸﺘﻬﺮ‬ ‫ﻃﻠﻌﺖ ﻫﺎﺀ ﺩﺭ ﻫﻮﻳ‪‬ﺖ ﻣﺴﺘﺘﺮ‬
‫ﻧﻘﻄﻪ ﻏﻴﱮ ﺑﺪﻭﺭﺍﻥ ﺁﻣﺪﻩ‬ ‫ﲝﺮﺍﻋﻈﻢ ﻫﺎﻥ ﺑﻔﻮﺭﺍﻥ ﺁﻣﺪﻩ‬
‫ﮐﺖ ﺑﻮﺩﳏﺒﻮﺏ ﻭﻣﻘﺼﻮﺩﺍﺯﺭﻣﻢ‬ ‫ﺳ ‪‬ﺮ ﻻﺗﻌﻄﻴﻞ ﻣﻴﭙﺮﺱ ﺍﺯ ﻗﻠﻢ‬
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‫ﳏﻮ ﻣﻮﻫﻮﻣﺎﺕ ﺍﺯ ﺍﻓﻬﺎﻡ ﺷﺪ ﺻﺤﻮ ﻣﻌﻠﻮﻣﺎﺕ ﺍﺯ ﺍﳍﺎﻡ ﺷﺪ‬
‫ﺟﺬﺏ ﮐﺮﺩﻯ ﻫﺮ ﺻﻔﺖ ﺭﺍ ﺩﺭ ﺑﻴﺎﻥ ﺣﺪﻳ‪‬ﺖ ﺑﺮﺩﺍﺷﱴ ﻫﺎﻥ ﺍﺯ ﻣﻴﺎﻥ‬
‫ﺳ ‪‬ﺮ ﻭﺣﺪﺕ ﺭﺍ ﳕﻮﺩﻯ ﺁﺷﮑﺎﺭ ﮐﺴﺮﻫﺎ ﺑﲑﻭﻥ ﳕﻮﺩﻯ ﺍﺯ ﺩﻳﺎﺭ‬
‫ﻫﺎﻥ ﮐﻪ ﺍﻇﻬﺎﺭ ﲨﺎﻟﻴ‪‬ﺎﺕ ﺷﺪ‬ ‫ﮐﺸﻒ ﺍﺳﺘﺎﺭ ﺟﻼﻟﻴ‪‬ﺎﺕ ﺷﺪ‬
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‫ﻏﲑ ﺍﻭ ﻣﺸﻬﻮﺩ ﻧﺒﻮﺩ ﺩﺭ ﻋﻴﺎﻥ ﳏﻮ ﻣﻮﻫﻮﻣﺎﺕ ﺷﺪ ﺍﻧﺪﺭ ﺑﻴﺎﻥ‬
‫ﺍﺳﻢ ﺍﻋﻠﯽ ﺍﺯ ﻣﺴﻤ‪‬ﻰ ﺷﺪ ﻣﺘﲔ ﺷﺪ ﺑﺮﻭﻥ ﻓﺮﻗﺎﻥ ﺣ ‪‬ﻖ ﺍﺯ ﺁﺳﺘﲔ‬
‫ﺏ ﺍﮐﱪ ﺭﻭﺿﻪ ﺭﺿﻮﺍﻥ ﺍﻭ‬ ‫ﺏ ﺍﻋﻠﯽ ﺷﺄﻥ ﺍﻭ ﺭ ‪‬‬
‫ﺏ ﺍﻋﻈﻢ ﺭ ‪‬‬
‫ﺭ ‪‬‬
‫ﻋﺮﺵﻫﺎ ﺑﺎ ﺭﻓﻌﺖ ﺷﺄﻥ ‪‬ﺎ ﺑﺲ ﺳﺮﺍﺋﺮﻫﺎ ﻣﺮ‪‬ﻓﻊ ﺍﺯ ﲰﺎﺀ‬
‫ﺍﷲ ﺍﷲ ﺍﻯ ﻗﺪﱘ ﱂ ﻳﺰﻝ ﻗﺎﺩﺭ ﺣ ‪‬ﻰ ﻋﻄﻮﻑ ﻻﻣﺜﻞ‬
‫ﻳﮏ ﻧﻈﺮ ﻓﺮﻣﺎ ﺑﺎﻧﻈﺎﺭ ﺭﺣﻴﻢ ﺯﻧﺪﻩ ﮔﺮﺩﺍﻥ ﻫﺬﻩ ﺍﻟﻌﻈﻢ ﺍﻟﹼﺮﻣﻴﻢ‬
 ‫ﺩﺭ ﺗﻈﹼﻬﺮ ﺁﻭﺭﻡ ﺍﺿﻤﺎﺭ ﺗﻮ‬ ‫ﺗﺎ ﳕﺎﱘ ﻧﻄﻖ ﺍﺯ ﺍﺳﺮﺍﺭ ﺗﻮ‬
‫ﺟﺰ ﺗﻮﺍﻡ ﻣﻘﺼﻮﺩ ﻧﺒﻮﺩ ﺩﺭ ﺑﻨﺎ ﺟﺰ ﺗﻮﺍﻡ ﻣﻌﺒﻮﺩ ﻧﺎﻳﺪ ﺩﺭ ﺛﻨﺎ‬
‫ﺳ ‪‬ﺮ ﻭﺣﺪﺕ ﺭﺍ ﺗﻮ ﻓﺮﻣﺎ ﺁﺷﮑﺎﺭ ﭼﻨﺪ ﮔﺮﺩﻡ ﺩﺭ ﲰﺎﺀ ﺧﻮﺭﺷﻴﺪﻭﺍﺭ‬
‫ﺐ ﳏﺒﻮﺏ ‪‬ﺎﺀ ﺟﺬﺏ ﻓﺮﻣﺎ ﺍﻳﻦ ﻋﺒﻴﺪ ﻣﺒﺘﻼ‬ ‫ﺍﻯ ﺣﺒﻴﺐ ﺣ ‪‬‬
‫ﺑﺮ ﺑﺴﺎﻁ ﻋ ‪‬ﺰ ﻭﺣﺪﺕ ﻣﺴﺘ‪‬ﻘﺮ ﺳﺎﺯﺍﺯﺍﻟﻄﺎﻑ ﺧﻮﺩ ﰉﺣﺪ‪‬ﻭﻣ ‪‬ﺮ‬
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‫ﮔﺸﺘﻪ ﺍﺯ ﺍﺳﺘﺎﺭ ﻋﺰ‪‬ﺕ ﺁﺷﮑﺎﺭ‬ ‫ﻃﻠﻌﺖ ﺣ ‪‬ﻖ ﺍﺳﺖ ﺑﺎ ﻋ ‪‬ﺰ ﻭ ﻭﻗﺎﺭ‬
‫ﻫﻴﮑﻞ ﺑﺎ ﺍﺳﺘﻮﺍﺀ ﺑﺎ ‪‬ﺎﺀ ﺩﺭ ﺗﺒﻠﹼﺞ ﺍﺯ ﺑﺮﻭﻗﺎﺕ ﺛﻨﺎﺀ‬
‫ﻫﺎﻥ ﺑﻨﻄﻖ ﺍﻭﺁﻣﺪﺍﺯﺟﺬﺏ ﻭﺩﻭﺩ ﲨﻠﻪ ﺍﺑﻮﺍﺏ ﻣﻐﻠﻖ ﺭﺍ ﮔﺸﻮﺩ‬
‫ﻫﺎ ﻧﺪﺍﻯ ﺑﺎﺻﻔﺎﻯ ﻫﺎﺕ ﻟﮏ ﻣﻰﺭﺑﺎﻳﺪﺭﻧﮓ ﺭﻳﺐ ﻭﻭﻫﻢ ﻭﺷ ‪‬‬
‫ﮏ‬
‫ﮔﺸﺖ ﺍﺯ ﻭﻯ ﺟﻠﻮﻩﮔﺮ ﺍﻧﺪﺭ ﺯﻣﺎﻥ‬ ‫ﻫﺎ ﺍﺷﺎﺭ‪‬ﺎﻯ ﭘﻨﻬﺎﱏ ﻋﻴﺎﻥ‬
‫ﻧﻮﺭ ﻓﺎﺭﺍﻧﻴﺖ ﺗﺎﺑﺎﻥ ﺁﻣﺪﻩ‬ ‫ﻧﺎﺭ ﺳﻴﻨﺎﺋﻰ ﺑﺪﻭﺭﺍﻥ ﺁﻣﺪﻩ‬
‫ﺍﺳﻢ ﺍﻋﻈﻢ ﺑﺎﻣﺴﻤ‪‬ﻰ ﺷﺪ ﻋﻴﺎﻥ ﮐﺮﺩ ﻭﺍﻟﻪ ﲨﻠﻪ ﮐﺮﻭﺑﻴ‪‬ﺎﻥ‬
‫ﺟﻠﻮﻩﮔﺮ ﺑﺮ ﮐ ﹼﻞ ﺍﲰﺎﺀ ﺁﻣﺪﻩ ﺳﻮﻯ ﺑﺰﻡ ﺍﻧﺲ ﺣ ‪‬ﻖ ﺭﻫﱪ ﺷﺪﻩ‬
‫ﺍﷲ ﺍﷲﺍﻳﻦﭼﻪﻟﻄﻒﺍﺳﺖﻭﻋﻄﺎﺀ ﺩﺭ ﺗ ﹼﻈﻬﺮ ﺍﺯ ﻫﻮﻳ‪‬ﺎﺕ ‪‬ﺎﺀ‬
‫ﺍﻳﻦﭼﻪﻗﺪﺭﺍﺳﺖ ﻭﭼﻪﻋ ‪‬ﺰﺍﺳﺖﻭﭼﻪﺷﺄﻥ ﮔﺸﺖ ﻇﺎﻫﺮ ﺑﺮ ﺣﺮﻭﻑ ﮐﻦ ﻓﮑﺎﻥ‬
‫ﻧﻪﻏﺮﻭﺏ ﺍﻭ ﺭﺍﻣﺼ‪‬ﻮﺭﻧﻪﻃﻠﻮﻉ ﻧﻪ ﺍﺻﻮﻝ ﺍﻭ ﺭﺍ ﻣﻘﺪ‪‬ﺭ ﻧﻪ ﻓﺮﻭﻉ‬
‫ﺍﺻﻞ ﺛﺎﺑﺖ ﺑﻮﺩ ﺍﺯ ﺭﻭﺯ ﺍﺯﻝ ﺑﺲ ﻣﻄﹼﻬﺮ ﺑﻮﺩ ﺍﺯ ﺣ ‪‬ﺪ ﻭﻋﻠﻞ‬
‫ﻓﻴﺾ ﺍﻭ ﻇﺎﻫﺮ ﺯ ﺁﻳﺎﺕ ﺻﻤﺪ ﺍﺳﻢ ﺍﻭ ﺑﺲ ﻣﺴﺘﻘﹼﺮ ﺍﻧﺪﺭ ﺍﺣﺪ‬
‫ﺑﺲ ﻗﻤﺮ ﺍﺯ ﺍﻭ ﻣﻠﹼﻤﻊ ﺩﺭ ﻋﻴﺎﻥ ﮔﺸﺖ ﺳﺎﻳﺮ ﺑﺮ ﺑﺮﻭﺝ ﺁﲰﺎﻥ‬
‫ﺟﻠﻮﻩﺍﺵ ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ ﺗﺎﺯﻩ ﺩﻳﺪ‬ ‫ﭼﻮﻥ ‪‬ﺮ ﺑﺮﺟﻰ ﺭﺳﻴﺪ ﻭ ﻭﺍﺭﻫﻴﺪ‬
‫ﺷﺪ ﻣﻨﻄﹼﻖ ﺍﻭ ﺑﻪ ﺍﺳﺮﺍﺭ ‪‬ﺎﺀ‬ ‫ﺍﺯ ﻋﻨﺎﺻﺮ ﻫﻴﮑﻞ ﺑﺎﺍﺳﺘﻮﺍﺀ‬
‫ﺟﻠﻮﻩ ﺭﺑ‪‬ﺎﱏ ﺍﻧﻮﺍﺭ ﺷﺪ ﺟﺬﺑﻪ ﻓﺎﺭﺍﱏ ﺷﺮ‪‬ﺍﺭ ﺷﺪ‬
‫ﻫﺎﻥ ﮐﻪ ﺍﻣﺮ ﻣﱪﻣﻢ ﻇﺎﻫﺮ ﺷﺪﻩ ﺣﮑﻢ ﳏﮑﻢ ﺁﻳﻪ ﻗﺎﻫﺮ ﺷﺪﻩ‬
‫ﺧﻮﻳﺶ ﺭﺍ ﺍﻧﺪﺍﺯ ﺩﺭﺩﺭﻳﺎﻯ ﺟﻮﺩ‬ ‫ﺑﺮﮐﹶﻦ ﺍﻟﺒﺎﺱ ﺣﺪﻭﺩ ﻭ ﭘﺲ ﻗﻴﻮﺩ‬
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‫ﮔﻮ ﻣﻦ ﺍﷲ ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‬ ‫ﺍﻣﺮ ﻣﺎ ﻇﺎﻫﺮ ﺷﺪﻩ ﺍﺯ ﮐﺎﻑ ﻭ ﻧﻮﻥ‬
‫‪...‬‬
‫ﺗﺎ ﮐﻰ ﺁﺋﻰ ﺩﺭ ﺍﺩﺍﻯ ﻣﺎ ﮔﻮﺍﻩ‬ ‫ﺑﺸﻨﻮ ﺍﺯ ﻣﺎ ‪‬ﺠﺖ ﺍﺳﺮﺍﺭﺍﻟﻪ‬
‫ﺑﺎ ﺗﻮ ﺍﺯ ﺷﺄﻥ ﻣﻀﻰ ﻭ ﻣﺎﺳﺒﻖ‬ ‫ﺩﺭ ﺗﻐ‪‬ﺮﺩ ﺁﻣﺪﻡ ﺍﺯ ﺍﻣﺮ ﺣ ‪‬ﻖ‬
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‫ﺗﺎ ﺑﺒﻴﲎ ﻭﺟﻪ ﺁﻳﺖ ﻣﻈﻬﺮﻩ‬ ‫ﻫﺎﻥ ﻧﮕﺮ ﺍﻯ ‪‬ﺠﺘﻢ ﺩﺭ ﻣﻨﻈﺮﻩ‬
‫ﺗﺎ ﮐﻪ ﺁﺋﻰ ﺩﺭ ﻣﻘﺎﻡ ﻣﺴﺘﺘﺮ‬ ‫ﭘﺮﺳﻰ ﺍﺯ ﻣﺎ ﺍﺯ ﺳﺮﺍﺋﺮﻫﺎﻯ ﺳ ‪‬ﺮ‬
‫‪‬ﺠﺖ ﺍﻯ ﻧﻮﺭ ﻓﺆﺍﺩ ﻃﺎﻫﺮﻩ‬ ‫ﮔﻮﻯ ﺍﻯ ﺑﺎ ﻓﹼﺮ ﻭ ﻋﺰ‪‬ﺕ ﻇﺎﻫﺮﻩ‬
‫ﺳ ‪‬ﺮ ﺍﻭ ﺭﺍ ﻇﺎﻫﺮ ﺁﻭﺭ ﺩﺭ ﻭﺟﻮﺩ‬ ‫ﺁﺭﺯﻭﻯ ﺣﻀﺮﺕ ﺁﺩﻡ ﭼﻪ ﺑﻮﺩ‬
‫ﺗﺎ ﺑﻴﺎﰉ ﺳ ‪‬ﺮ ﺑﺪﺀ ﻭ ﺍﻧﺘﻬﺎ‬ ‫ﱏ ﻣﺎ‬
‫ﻫﺎﻥ ﺷﻨﻮ ﺗﻔﺮﻳﺪﺟﺬﺑﺎ ﹼ‬
‫ﺭﳜﺘﻢ ﺩﺭ ﺟﺎﻡ ﲢﻘﻴﻖ ﺭﺷﻴﻖ‬ ‫‪‬ﺠﺘﺎ ﺩﺭﻳﺎﺏ ﺍﺳﺮﺍﺭ ﺣﻘﻴﻖ‬
‫ﺍﻭ‪‬ﻝ ﻭ ﺛﺎﱏ ﺑﺎﺷﺮﺍﻕ ﺑﻴﺎﻥ‬ ‫ﻫﺎﻥ ﺑﻴﺎﺭ ﺍﺳﺮﺍﺭ ﺁﺩﻡ ﺭﺍ ﻋﻴﺎﻥ‬
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‫ﺗﺎ ﮐﻪ ﻳﺎﺑﺪ ﺳ ‪‬ﺮ ﺍﻋﻴﺎﻥ ﺍﻟﻔﻨﻮﻥ‬ ‫ﻳﺎ ﺭﺑﺎ ﺩﺭﻳﺎﺏ ‪‬ﺠﺖ ﺭﺍ ﮐﻨﻮﻥ‬
‫ﻧﺎﻳﺪ ﺍﻭ ﺭﺍ ﳏﺘﺠﺐ ﺩﺭ ﺧﺎﻓﻴﻪ‬ ‫ﺣﺮﰱ ﺍﺯ ﺍﻳﻦ ﻭﺭﻗﻪ ﺳﻴﻨﺎﺋﻴﻪ‬
‫ﻣﻰﺭﺳﺎﱎ ﺳ ‪‬ﺮ ﺁﻳﺎﺕ ﻗﺪﺭ‬ ‫ﻳﺎ ﺍﳍﺎ ﺷﺎﻫﺪﻯ ﺑﺎ ﻧﺼﺮ ﻭ ﻓ ‪‬ﺮ‬
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‫ﺁﻣﺪ ﺍﻭ ﺑﺎ ﺟﻠﻮﻩﻫﺎﻯ ﺳﺮﻣﺪﻯ ﻇﺎﻫﺮ ﺍﻭ ﺑﻨﻤﻮﺩ ﻭﺟﻪ ﺍﲪﺪﻯ‬
‫ﻟﻴﮏ ﻏﺎﻓﻞ ﲨﻠﻪ ﺍﺭﺑﺎﺏ ﻫﻮﺵ ﺍﺯ ﺗﻐﺮ‪‬ﺩﻫﺎﻯ ﺟﺬﺑﺎﱏ ﺳﺮﻭﺵ‬
‫ﺍﺯ ﲰﺎﺀ ﻋ ‪‬ﺰ ﺑﺂﻳﺎﺕ ﺟﻠﻴﻞ‬ ‫ﺍﲪﺪ ﺍﺳﺖ ﺍﻳﻨﮑﻪ ﻧﺰﻳﻞ ﺁﻣﺪ ﻧﺰﻳﻞ‬
‫ﻋﺎﳌﻰ ﺭﺍ ﺍﺯ ﺷﺮﺭ ﭘﺮﺷﻮﺭ ﮐﺮﺩ ﺁﺩﻣﻰ ﺭﺍ ﺍﻭ ﺳﺮﺍﺳﺮ ﻧﻮﺭ ﮐﺮﺩ‬
‫ﻃﺎﻫﺮﻩ ﺑﺮﺩﺍﺭ ﭘﺮﺩﻩ ﺍﺯ ﻣﻴﺎﻥ ﺗﺎ ﺑﻴﺎﻳﺪ ﺳ ‪‬ﺮ ﻏﻴﱮ ﺩﺭ ﻋﻴﺎﻥ‬
 ‫ﻗﺪ ﺗﺸﻌﺸﻊﻣﻦﻃﺮﺍﺯﺍﺕ ﺍﳉﻠﻴﻞ‬ ‫ﺏ ﲨﻴﻞ‬ ‫ﮔﻮﺋﻰ ﺍﳊﻤﺪ ﻫﻮ ﺭ ‪‬‬
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‫ﻧﻴﺴﺖ ﺣ ‪‬ﻖ ﺟﺰ ﻭﺍﺣﺪ ﺍﻧﺪﺭﺷﺄﻥ ﺣ ‪‬ﺪ ﻻﻟﻪ ﮐﻔﻮ ﻭ ﻻ ﺷﺒﻪ ﺍﺣﺪ‬
‫ﻫﺎﻥ ﻧﮕﺮ ﺍﻯ ﺳﺎﻣﻊ ﺁﻳﺎﺕ ﺣ ‪‬ﻖ ﺁﻣﺪﺕ ﺍﻣﺮ ﺍﳍﻰ ﺑﺎ ﻧﻄﻖ‬
‫ﻋﺪ‪‬ﻩ ﻋﲔ ﺍﺣﺮﻑ ﺑﺲ ﻧﻮﺭﻳﻪ‬ ‫ﺩﺭ ﻧﮕﺮ ﺩﺭ ﺭﺍﮐﺒﲔ ﻓﻠﮑﻴﻪ‬
‫ﳓﻦ ﻫﻮ ﻟﻴﺲ ﺳﻮﺍﻧﺎ ﺑﺎﻗﻴﻪ‬ ‫ﺭﻳﺰﺩ ﺍﺯ ﺍﻳﺸﺎﻥ ﺷﺮﺍﺭ ﻧﺎﺭﻳﻪ‬
‫ﻣﺎ ﺷﻨﻴﺪﱘ ﻭ ﺍﻃﺎﻋﺖ ﮐﺮﺩﻩﺍﱘ ﻏﲑ ﻣﺎ ﺍﻧﺰﻝ ﺯﺧﻮﺩ ﺑﱪﻳﺪﻩﺍﱘ‬
‫ﮔﺸﺘﻪ ﻧﺎﺯﻝ ﺍﻣﺮ ﻣﺎ ﺍﺯ ﺁﲰﺎﻥ‬ ‫ﻫﺎﻥ ﻋﻴﺎﻥ ﺍﻯ ﺯﻣﺮﻩ ﺁﻓﺎﻗﻴﺎﻥ‬
‫ﺯﺍﻧﮑﻪ ﺍﻳﻦ ﻧﻘﻄﻪ ﺑﻮﺩ ﺳﺮ ﺑﺪﺍ ﻧﻴﺴﺖ ﻏﲑﺵﺭﺍﻭﺟﻮﺩﺍﺯﻣﺎﺑﺪﻯ‬
‫ﺏ ﺑﺎﻋﺚ ﺍﳚﺎﺩﮐ ﹼﻞ ﺍﻭﺳﺖ ﻳﺎ ﺣ ‪‬ﻰ ﺑﺎﻋﺚ ﺍﺭﺷﺎﺩﮐ ﹼﻞ‬ ‫ﺍﻭﺳﺖ ﻳﺎﺭ ‪‬‬
‫‪‬ﺠﺘﻢ ﺑﺎﻳﺪ ﮐﻪ ﺁﺋﻰ ﺩﺭ ﺧﺮﻭﺵ ﺁﻳﺪﺕ ﲝﺮ ﻇﻬﺎﺭﻳﻪ ﲜﻮﺵ‬
‫ﺯﺍﻧﮑﻪ ﺍﻭ ﺑﺎﺷﺪ ﺑﺸﺄﻥ ﮐﺮﺩﮔﺎﺭ ﺩﻳﮕﺮﺵ ﻧﺎﻳﺪ ﻣﺜﻞ ﺍﻧﺪﺭ ﻣﺪﺍﺭ‬
‫ﻓﻄﺮﺕ ﺍﻭ ﻓﻄﺮﺕ ﺣ ‪‬ﻰ ﻋﻈﻴﻢ‬ ‫ﺏ ﻗﺪﱘ‬
‫ﻫﻴﮑﻞ ﺍﻭ ﺻﻨﻌﺖ ﺭ ‪‬‬
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‫ﻗﺮ‪‬ﺓﺍﻟﻌﻴﻨﻢ ﺑﻴﺎ ﺍﻧﺪﺭ ﻧﻮﺍ ﺑﺎ ﻧﻮﺍﻫﺎﻯ ﻧﻮﺍﻯ ﻧﻴﻨﻮﺍ‬
‫ﺭﻳﺰﻯ ﺍﺯ ﺍﺷﺮﺍﻕ ﻭﺟﻬﻰ ﻧﺎﺭﻃﻮﺭ‬ ‫ﺗﺎ ﺭﺑﺎﺋﻰ ﲨﻠﻪ ﺫﺭ‪‬ﺍﺕ ﻧﻮﺭ‬
‫ﺟﺎﻥ ﻣﻦ ﺑﺮﺧﻴﺰ ﺑﺎ ﺷﻮﺭ ﻭ ﺷﺮﺭ ﺩﺭﻧﮕﺮ ﺑﺎ ﭼﺸﻢ ﺳﺎﻗﻰ ﺩﺭﻧﮕﺮ‬
‫ﮐﻮ ﻓﺘﺎﺩﻩ ﲨﻠﻪ ﺫﺭ‪‬ﺍﺗﻴﺎﻥ ﺩﺭ ﺻﻌﻴﺪ ﻭﻋﺪﻩ ﺍﻣ‪‬ﺎ ﺻﻌﻘﻴﺎﻥ‬
‫ﺗﺎ ﺑﮑﻰ ﺩﺭ ﻗﻌﺮ ﻳﺄﺳﻰ ﻃﺮﺣﻴﻪ ﺗﺎ ﺑﮑﻰ ﻣﺎﱏ ﺗﻮ ﺳ ‪‬ﺮ ﺧﺎﻓﻴﻪ‬
‫‪ _ ١٨‬ﻋﻴﺪﺁﻣﺪ ﻋﻴﺪ ﺁﻣﺪ ﺍﻳﻦ ﻋﻴﺪﻣﺒﺎﺭﮎ ﺑﺎﺩ‬
‫ﻣﺒﻌﻮﺙ ﺟﺪﻳﺪ ﺁﻣﺪ ﺍﻳﻦ ﻋﻴﺪﻣﺒﺎﺭﮎﺑﺎﺩ‬
‫ﺷﺪ ﻋﻴﺪ ﺧﺪﺍﻭﻧﺪﻯ ﺑﺎﺷﻴﺪ ﲞﺮﺳﻨﺪﻯ‬
‫ﮐﺰ ﭼﺮﺥ ﻧﻮﻳﺪﺁﻣﺪ ﺍﻳﻦ ﻋﻴﺪﻣﺒﺎﺭﮎ ﺑﺎﺩ‬
‫ﺍﻳﻦ ﻋﻴﺪ ﺳﻌﻴﺪ ﺁﻣﺪ ﺍﺯ ﺧﻠﺪ ﭘﺪﻳﺪﺁﻣﺪ‬
 ‫ﺍﻳ‪‬ﺎﻡ ﻭﺣﻴﺪ ﺁﻣﺪ ﺍﻳﻦ ﻋﻴﺪ ﻣﺒﺎﺭﮎ ﺑﺎﺩ‬
‫ﻫﺎﻥ ﻃﺮﺯ ﺩﮔﺮ ﺳﺎﺯﻡ ﺍﻳﻦ ﻋﻴﺪ ﺳﻌﻴﺪﺁﻣﺪ‬
‫ﺍﻧﻮﺍﺭ ﺧﺪﺍﻭﻧﺪﻯ ﺍﺯ ﭘﺮﺩﻩ ﭘﺪﻳﺪ ﺁﻣﺪ‬
‫ﺍﻳﻦ ﻋﻴﺪﻣﺒﺎﺭﮎ ﭘﻰﻫﺎ ﳓﻦ ﻫﻨﻴﺌﹰﺎ ﻟﮏ‬
‫ﺧﻠﻘﻰﺑﻮﺟﻮﺩﺕ ﺣ ‪‬ﻰ ﻫﺎ ﳓﻦ ﻫﻨﻴﺌﹰﺎ ﻟﮏ‬
‫ﺧﻠﻘﻰ ﺑﻨﻮﺍ ﺍﺯ ﺗﻮ ﲨﻌﻰ ﺑﻪ ‪‬ﺎﺀ ﺍﺯ ﺗﻮ‬
‫ﻭﻳﻦ ﻓ ‪‬ﺮ ﻭﺿﻴﺎﺀ ﺍﺯ ﺗﻮﻫﺎﳓﻦ ﻫﻨﻴﺌﹰﺎﻟﮏ‬
‫ﻭﻩ ﻭﻩ ﻃﺮﺑﺴﺖ ﺍﻣﺮﻭﺯﺳ ‪‬ﺮﻋﺠﺒﺴﺖ ﺍﻣﺮﻭﺯ‬
‫ﺩﻝ ﺩﺭﻃﻠﺐ ﺍﺳﺖﺍﻣﺮﻭﺯ ﻫﺎﳓﻦﻫﻨﻴﺌﹰﺎﻟﮏ‬
‫ﺍﻯ ﺫﺍﺕ ﺗﻮ ﻻﻣﻦ ﺷﻰﺀ ﻳﮑﺴﺎﻥﺑﺘﻮﻣﻮﺕ ﻭﺣ ‪‬ﻰ‬
‫ﻇﻠﻤﺖ ﺑﻈﻬﻮﺭﺕ ﻃ ‪‬ﻰﻫﺎﳓﻦﻫﻨﻴﺌﹰﺎ ﻟﮏ‬
‫ﻣﺴﺘﻢ ﺯﻣﻰ ﺟﺎﻣﺖ ﺩﺍﺭﻡ ﻃﺮﺏﺍﺯ ﻧﺎﻣﺖ‬
‫ﺁﺳﻮﺩﻩ ﺩﺭ ﺍﻳ‪‬ﺎﻣﺖ ﻫﺎ ﳓﻦ ﻫﻨﻴﺌﹰﺎ ﻟﮏ‬
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‫ﻃﻮﰉ ﻟﮏ ﻃﻮﰉ ﻟﮏ ﺟﺎﻥ ﺍﺯ ﺗﻮﺑﺮﻭﻥﺍﺯﺷ ‪‬‬
‫ﺑﺮﺷﻮ ﺑﻨﻮﺍ ﺍﻳﻨﮏ ﻫﺎ ﳓﻦ ﻫﻨﻴﺌﹰﺎ ﻟﮏ‬
‫ﺑﺮﺧﻴﺰ ﻭﻃﺮﺏ ﺯﺍ ﺷﻮ ﺳﺮﺳﻠﺴﻠﻪﻣﺎ ﺷﻮ‬
‫ﺑﲑﻭﻥ ﺯﻣﻦ ﻭﻣﺎ ﺷﻮ ﻫﺎ ﳓﻦ ﻫﻨﻴﺌﺎﹰﻟﮏ‬
‫ﻣﻬﻤﺎﻥ ﺳﺮ ﺧﻮﺍﻧﺖ ﲨﻌﻰ ﺯ ﺩﻝ ﻭ ﺟﺎﻧﺖ‬
‫ﺟﱪﻳﻞ ﻣﮕﺲ ﺭﺍﻧﺖ ﻫﺎ ﳓﻦ ﻫﻨﻴﺌﹰﺎ ﻟﮏ‬
‫ﺑﺮﮔﻮ ﺑﻄﺮﺏ ﻫﺮﺩﻡ ﺑﺎ ﻧﻐﻤﻪ ﺯﻳﺮ ﻭ ﰈ‬
‫ﺩﺭﻣﺎﻥ ﺯ ﺗﻮ ﺷﺪ ﺩﺭﺩﻡ ﻫﺎﳓﻦﻫﻨﻴﺌﹰﺎ ﻟﮏ‬
‫ﻏﲑﺵ ﻧﺒﻮﺩ ﻏﲑﻯ ﺩﺭ ﮐﻌﺒﻪ ﻭ ﺩﺭ ﺩﻳﺮﻯ‬
‫ﮔﻮﻳﻨﺪ ‪‬ﺮ ﺳﲑﻯ ﻫﺎ ﳓﻦ ﻫﻨﻴﺌﹰﺎ ﻟﮏ‬
‫ﺍﻯ ﻗﺮ‪‬ﻩ ﺑﮕﻮ ﻫﺮﺩﻡ ﺑﺎ ﻗﻠﺐ ‪‬ﻰ ﺍﺯ ﻏﻢ‬
 ‫ﮐﺰ ﻃﻠﻌﺖ ﺷﻪ ﺧﺮ‪‬ﻡ ﻫﺎﳓﻦ ﻫﻨﻴﺌﹰﺎ ﻟﮏ )‪.(٢٦‬‬
‫‪ _ ١٩‬ﺩﻳﮕﺮ ﺁﺛﺎﺭ ﺷﻌﺮﻯ ﻣﻨﺴﻮﺏ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‪:‬‬
‫ﺗﺎﮐﻨﻮﻥ ﺍﺷﻌﺎﺭﻯ ﮐﻪ ﻧﻘﻞ ﮐﺮﺩﻩﺍﱘ ﺑﺎﺳﺘﻨﺎﺩ ﲢﻘﻴﻘﺎﺕ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﳐﺘﻠﻒ ﻭ ﺑﺎﺣﺘﻤﺎﻝ ﺯﻳﺎﺩ ﺍﺯ‬
‫ﺧﻮﺩ ﻃﺎﻫﺮﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮﭼﻪ ﺍﻳﻦ ﻗﻮﻝ ﻣﺴﺘﻨﺪ ﻗﻄﻌﻰ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ ﻭ ﭼﻪ ﺑﺴﺎ ﮐﻪ ﺩﺭ ﺁﻳﻨﺪﻩ‬
‫ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺑﺮﺧﻰ ﺍﺯ ﺍﻳﻦ ﺍﺷﻌﺎﺭ ﺭﺍ ﺩﺭ ﺩﻭﺍﻭﻳﻦ ﺷﺎﻋﺮﺍﻥ ﺩﻳﮕﺮ ﺑﻴﺎﺑﻨﺪ‪ .‬ﺯﻳﺮﺍ ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﻗﺒ ﹰ‬
‫ﻼ‬
‫ﮔﻔﺘﻴﻢ ﻃﺎﻫﺮﻩ ﻏﺎﻟﺒﹰﺎ ﺍﺷﻌﺎﺭ ﺷﺎﻋﺮﺍﻥ ﺩﻳﮕﺮ ﺭﺍ ﺩﺭ ﲨﻊ ﺍﺻﺤﺎﺏ ﻣﻰﺧﻮﺍﻧﺪﻩ ﻭ ﮔﺎﻩ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺁﻥ‬
‫ﺍﺷﻌﺎﺭ ﻣﻰﺭﻓﺘﻪﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﻋﻠﹼﺖ ﺍﺻﻠﯽ ﺍﻧﺘﺴﺎﺏ ﺍﺷﺘﺒﺎﻫﻰ ﺑﺮﺧﻰ ﺍﺯ ﺍﺷﻌﺎﺭ ﺷﺎﻋﺮﺍﻥ ﮔﺬﺷﺘﻪ ﻭ ﻳﺎ‬
‫ﻣﻌﺎﺻﺮ ﻃﺎﻫﺮﻩ ﺑﻪ ﺍﻭ ﳘﲔ ﺍﻣﺮ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺍﺷﻌﺎﺭ ﻭﺍﺟﺪ ﺯﻳﺒﺎﺋﻰ ﻭ ﻇﺮﺍﻓﺖ ﺧﺎ ‪‬‬
‫ﺹﺍﻧﺪ ﮐﻪ ﺑﺎ ﻃﺒﻊ‬
‫ﺣﺴ‪‬ﺎﺱ ﻭ ﻟﻄﻴﻒ ﻃﺎﻫﺮﻩ ﲡﺎﻧﺲ ﻳﺎﻓﺘﻪﺍﻧﺪ ﻭ ﻧﺎﻣﱪﺩﻩ ﺍﺣﺘﻤﺎ ﹰﻻ ﺑﺎﺭﻫﺎ ﺁﻥ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﺭﺍ ﺩﺭ‬
‫ﻣﮑﺎﺗﺒﺎﺕ ﺧﻮﺩ ﻧﻘﻞ ﮐﺮﺩﻩ ﻭ ﻳﺎ ﺩﺭ ﲨﻊ ﺍﺻﺤﺎﺏ ﺧﻮﺍﻧﺪﻩﺍﺳﺖ‪.‬‬
‫ﺍﻟﻒ _ ﮔﺮ ﺑﺘﻮ ﺍﻓﺘﺪﻡ ﻧﻈﺮ ﭼﻬﺮﻩﺑﭽﻬﺮﻩ ﺭﻭﺑﺮﻭ‬
‫ﺷﺮﺡ ﺩﻫﻢ ﻏﻢ ﺗﺮﺍ ﻧﮑﺘﻪ ﺑﻪ ﻧﮑﺘﻪ ﻣﻮ ﲟﻮ‬
‫ﺍﺯ ﭘﻰ ﺩﻳﺪﻥ ﺭﺧﺖ ﳘﭽﻮ ﺻﺒﺎ ﻓﺘﺎﺩﻩﺍﻡ‬
‫ﺧﺎﻧﻪ ﲞﺎﻧﻪ ﺩﺭﺑﺪﺭ ﮐﻮﭼﻪ ﺑﮑﻮﭼﻪ ﮐﻮﺑﻪﮐﻮ‬
‫ﻣﻰ ﺭﻭﺩ ﺍﺯ ﻓﺮﺍﻕ ﺗﻮ ﺧﻮﻥ ﺩﻝ ﺍﺯ ﺩﻭ ﺩﻳﺪﻩﺍﻡ‬
‫ﺩﺟﻠﻪ ﺑﺪﺟﻠﻪ ﱘ ﺑﻴﻢ ﭼﺸﻤﻪ ﺑﭽﺸﻤﻪ ﺟﻮ ﲜﻮ‬
‫ﺩﻭﺭ ﺩﻫﺎﻥ ﺗﻨﮓ ﺗﻮ ﻋﺎﺭﺽ ﻋﻨﱪﻳﻦ ﺧﻄﺖ‬
‫ﻏﻨﭽﻪ ﺑﻐﻨﭽﻪ ﮔﻞ ﺑﮕﻞ ﻻﻟﻪ ﺑﻼﻟﻪ ﺑﻮﺑﺒﻮ‬
‫ﺍﺑﺮﻭ ﻭ ﭼﺸﻢ ﻭ ﺧﺎﻝ ﺗﻮ ﺻﻴﺪﳕﻮﺩﻩ ﻣﺮﻍ ﺩﻝ‬
‫ﻃﺒﻊ ﺑﻄﺒﻊ ﻭ ﺩﻝ ﺑﺪﻝ ﻣﻬﺮ ﲟﻬﺮ ﻭﺧﻮﲞﻮ‬
‫ﻣﻬﺮ ﺗﺮﺍ ﺩﻝ ﺣﺰﻳﻦ ﺑﺎﻓﺘﻪ ﺑﺮ ﻗﻤﺎﺵ ﺟﺎﻥ‬
‫ﺭﺷﺘﻪ ﺑﺮﺷﺘﻪ ﻧﺦ ﺑﻨﺦ ﺗﺎﺭ ﺑﺘﺎﺭ ﻭ ﭘﻮ ﺑﭙﻮ‬
‫ﺩﺭ ﺩﻝ ﺧﻮﻳﺶ ﻃﺎﻫﺮﻩ ﮔﺸﺖ ﻭ ﻧﺪﻳﺪ ﺟﺰ ﺗﺮﺍ‬
‫ﺻﻔﺤﻪ ﺑﺼﻔﺤﻪ ﻻﺑﻼ ﭘﺮﺩﻩ ﺑﭙﺮﺩﻩ ﺗﻮ ﺑﺘﻮ‬
‫ﺍﻳﻦ ﻏﺰﻝ ﺯﻳﺒﺎ ﺩﻫﻬﺎ ﺳﺎﻝ ﺍﺳﺖ ﮐﻪ ﺑﻌﻨﻮﺍﻥ ﺳﺮﻭﺩﻩ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﳏﺎﻓﻞ ﺍﺣﺒﺎﺏ ﻗﺮﺍﺋﺖ ﺷﺪﻩ‬
‫ﻭ ﮔﺎﻩ ﳘﺮﺍﻩ ﺑﺎ ﻧﻮﺍﻫﺎﻯ ﺧﻮﺵ ﻣﻮﺳﻴﻘﻰ ﺑﻪ ﳘﮕﺎﻥ ﺭﻭﺡ ﲞﺸﻴﺪﻩ ﻭ ﻭﺍﻗﻌﹰﺎ ﺗﺮﲨﺎﻥ ﺍﺣﻮﺍﻝ ﻭ ﺷﻮﺭ‬
‫ﻭ ﻋﺸﻖ ﻭ ﺍﳒﺬﺍﺏ ﻃﺎﻫﺮﻩ ﺍﺳﺖ ﻭﻟﯽ ﻇﺎﻫﺮﹰﺍ ﺍﺯ ﺍﻭ ﻧﻴﺴﺖ ﻭ ﺍﺣﺘﻤﺎ ﹰﻻ ﺟﺰﺀ ﺁﺛﺎﺭﻯ ﺍﺳﺖ ﮐﻪ‬
‫ﻃﺎﻫﺮﻩ ﺑﺎﺭﻫﺎ ﺩﺭ ﲨﻊ ﺍﺻﺤﺎﺏ ﺧﻮﺍﻧﺪﻩﺍﺳﺖ‪ .‬ﻤﲔ ﻋﻠﹼﺖ ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺩﺭ‬
‫ﮐﺘﺎﺏ ﻃﺎﻫﺮﻩ)ﺻﻔﺤﻪ ‪ (١٢٤‬ﺁﻧﺮﺍ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ )‪ .(٢٧‬ﻋﻼﻭﻩ ﺑﺮ ﺗﺄﻟﻴﻔﺎﺕ‬
‫ﺍﻣﺮﻯ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﺁﺛﺎﺭ ﻏﲑ‪‬ﺎﺋﻴﺎﻥ ﻧﻴﺰ ﺍﻳﻦ ﻏﺰﻝ ﺑﻪ ﻃﺎﻫﺮﻩ ﻣﻨﺴﻮﺏ ﮔﺸﺘﻪﺍﺳﺖ )‪ .(٢٨‬ﺩﮐﺘﺮ‬
‫ﳏﻤ‪‬ﺪﺍﻗﺒﺎﻝ ﻻﻫﻮﺭﻯ ﺷﺎﻋﺮ ﻭ ﻓﻴﻠﺴﻮﻑ ﺷﻬﲑ ﺷﺒﻪ ﻗﺎﺭ‪‬ﻩ ﻫﻨﺪ )‪ ١٨٧٧ _ ١٩٣٨‬ﻣﻴﻼﺩﻯ( )‪(٢٩‬‬
‫ﮐﻪ ﺍﺯ ﻋﺸ‪‬ﺎﻕ ﺷﺨﺼﻴ‪‬ﺖ ﺭﻭﺣﺎﱏ ﻭ ﻧﻴﺰ ﮐﻴﻔﻴ‪‬ﺖ ﺟﺎﻧﺒﺎﺯﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩﺍﺳﺖ ﺍﻳﻦ ﻏﺰﻝ ﺭﺍ‬
‫ﺍﺯ ﺁﻥ ﺟﻨﺎﺏ ﻣﻰﺩﺍﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ ﺟﺎﻭﻳﺪﻧﺎﻣﻪ ﻋﻴﻨﹰﺎ ﺑﻨﺎﻡ ﺍﻭ ﺩﺭﺝ ﮐﺮﺩﻩﺍﺳﺖ )‪ .(٣٠‬ﻏﺰﻝ‬
‫ﻣﺬﮐﻮﺭ ﺩﺭ ﲞﺶ ﻏﺰﻟﻴ‪‬ﺎﺕ ﺍﺯ ﮐﺘﺎﺏ ﮐﻠﻴ‪‬ﺎﺕ ﺍﺷﻌﺎﺭ ﻓﺎﺭﺳﻰ ﺍﻗﺒﺎﻝ ﻧﻴﺰ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻨﺴﻮﺏ‬
‫ﻭ ﻋﻴﻨﹰﺎ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ )ﺻﻔﺤﻪ ‪ .(٦٧‬ﺍﻗﺒﺎﻝ ﺩﺭ ﲞﺶ ﻓﻠﮏ ﻣﺸﺘﺮﻯ ﺍﺯ ﮐﺘﺎﺏ ﺟﺎﻭﻳﺪﻧﺎﻣﻪ‬
‫ﺗﺼﺮﻳﺢ ﻣﻰ ﮐﻨﺪ ﮐﻪ ﺭﻭﺡ ﻃﺎﻫﺮﻩ ﺑﻪ ﺟﺎﻭﺩﺍﻧﻪﻫﺎ ﭘﻴﻮﺳﺘﻪﺍﺳﺖ )‪ .(٣١‬ﺩﺭ ﳘﺎﻥ ﮐﺘﺎﺏ ﺟﺎﻭﻳﺪﻧﺎﻣﻪ‬
‫ﺫﻳﻞ ﻋﻨﻮﺍﻥ ﻃﺎﻫﺮﻩ )ﺿﻤﻦ ﺍﻧﺘﻘﺎﺩ ﺍﺯ ﺳﺘﻤﮕﺮﺍﻥ( ﺍﺯ ﺍﻭ ﭼﻨﲔ ﲡﻠﻴﻞ ﮐﺮﺩﻩﺍﺳﺖ‪:‬‬
‫ﮐﺎﺋﻨﺎﺕ ﺗﺎﺯﻩﺍﻯ ﺁﻳﺪ ﺑﺮﻭﻥ‬ ‫ﺍﺯ ﮔﻨﺎﻩ ﺑﻨﺪﻩ ﺻﺎﺣﺐ ﺟﻨﻮﻥ‬
‫ﮐﻬﻨﮕﻰ ﺭﺍ ﺍﺯ ﲤﺎﺷﺎ ﻣﻰﺑﺮﺩ‬ ‫ﺷﻮﻕ ﰉﺣ ‪‬ﺪ ﭘﺮﺩﻩﻫﺎ ﺭﺍ ﺑﺮﺩﺭﺩ‬
‫ﺑﺮﻧﮕﺮﺩﺩﺯﻧﺪﻩ ﺍﺯﮐﻮﻯﺣﺒﻴﺐ‬ ‫ﺁﺧﺮﺍﺯ ﺩﺍﺭﻭﺭﺳﻦ ﮔﲑﺩﻧﺼﻴﺐ‬
‫ﺗﺎﻧﭙﻨﺪﺍﺭﻯﮐﻪ ﺍﺯﻋﺎﱂﮔﺬﺷﺖ‬ ‫ﺟﻠﻮﻩ ﺍﻭﺑﻨﮕﺮ ﺍﻧﺪﺭﺷﻬﺮﻭﺩﺷﺖ‬
‫ﺍﻧﺪﺭﻳﻦﺧﻠﻮﺕﭼﺴﺎﻥﮔﻨﺠﻴﺪﻩﺍﺳﺖ‬ ‫ﺩﺭﺿﻤﲑﻋﺼﺮﺧﻮﺩ ﭘﻮﺷﻴﺪﻩﺍﺳﺖ‬
‫ﻋﻼﹼﻣﻪ ﺍﻗﺒﺎﻝ ﻻﻫﻮﺭﻯ ﺩﺭ ﺁﺛﺎﺭ ﺧﻮﺩ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻌﻨﻮﺍﻥ ﺧﺎﺗﻮﻥ ﻋﺠﻢﲡﻠﻴﻞ ﮐﺮﺩﻩﺍﺳﺖ‬
‫)‪.(٣٢‬‬
‫ﺑﺎﺭﻯ ﺩﺭ ﺧﺼﻮﺹ ﮔﻮﻳﻨﺪﻩ ﻏﺰﻝ ﮔﺮﺑﺘﻮ ﺍﻓﺘﺪﻡ ﻧﻈﺮ‪...‬ﺍﺧﺘﻼﻑ ﺍﺳﺖ ﻭ ﺑﺎﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺳﺮﻭﺩﻩ‬
‫ﻃﺎﻫﺮ ﮐﺎﺷﺎﱏ ﺍﺳﺖ‪ .‬ﺍﺳﺘﻨﺎﺩ ﻧﮕﺎﺭﻧﺪﻩ ﺑﻪ ﺟُﻨﮕﻰ ﺍﺯ ﺍﺷﻌﺎﺭ ﺷﺎﻋﺮﺍﻥ ﭘﺎﺭﺳﻰﮔﻮﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬
‫ﺯﻣﺎﻥ ﻓﺘﺤﻌﻠﯽﺷﺎﻩ ﻗﺎﺟﺎﺭ ﻓﺮﺍﻫﻢ ﮔﺸﺘﻪ ﻭ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻣﻠﮏﻃﻬﺮﺍﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟُﻨﮓ‬
‫ﻏﺰﻝ ﻣﻮﺭﺩ ﲝﺚ ﺑﺎ ﳐﺘﺼﺮ ﺗﻔﺎﻭ‪‬ﺎﺋﻰ ﺑﻪ ﳏﻤ‪‬ﺪﻃﺎﻫﺮ ﻧﻘﹼﺎﺵ ﮐﺎﺷﺎﱏ ﻣﺘﺨﻠﹼﺺ ﺑﻪ ﻃﺎﻫﺮ ﻧﺴﺒﺖ ﺩﺍﺩﻩ‬
‫ﺷﺪﻩﺍﺳﺖ‪ .‬ﻃﺎﻫﺮ ﮐﺎﺷﺎﱏ ﮐﻪ ﮔﺎﻩ ﻧﻘﹼﺎﺵ ﻧﻴﺰ ﲣﻠﹼﺺ ﻣﻰﳕﻮﺩﻩ ﺍﺯ ﺷﺎﻋﺮﺍﻥ ﻗﺮﻥ ﻳﺎﺯﺩﻫﻢ ﻫﺠﺮﻯ‬
‫)ﻫﻔﺪﻫﻢ ﻣﻴﻼﺩﻯ( ﺍﺳﺖ‪ .‬ﳏﻤ‪‬ﺪﻃﺎﻫﺮ ﻧﺼﺮﺁﺑﺎﺩﻯ ﺩﺭ ﺗﺬﮐﺮﻩ ﺧﻮﻳﺶ ﺩﺭ ﺑﺎﺏ ﺍﻭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺧﺎﻣﻪ‬
‫ﻓﮑﺮﺵ ﭼﻬﺮﻩ ﻋﺮﻭﺳﺎﻥ ﻣﻌﲎ ﮔﺸﺎﻳﺪ ﻭ ﺩﻳﺒﺎﻯ ﺯﺭﺑﻔﺖ ﺳﺨﻦ ﺭﺍ ﰉﺗﺄﻣ‪‬ﻞ ﻧﻘﺶﺑﻨﺪﻯ ﳕﺎﻳﺪ‪.‬‬
‫ﻃﺒﻌﺶ ﻬﻧﺎﻳﺖ ﻟﻄﻒ ﻭ ﺩﻗﹼﺖ ﺩﺍﺭﺩ ﻭ ﺑﺎﻣﺮ ﻧﻘﺶﺑﻨﺪﻯ ﺩﺭ ﮐﺎﺷﺎﻥ ﻣﺸﻐﻮﻟﺴﺖ )ﺻﻔﺤﻪ ‪.(٣٧٠‬‬
‫ﺑﺮﺧﻰ ﺍﺯ ﺍﺑﻴﺎﺕ ﺳﺮﻭﺩﻩﻫﺎﻯ ﻃﺎﻫﺮ ﮐﺎﺷﺎﱏ ﺑﻌﻨﻮﺍﻥ ﳕﻮﻧﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻘﻞ ﻣﻰﮔﺮﺩﺩ‪:‬‬
‫ﺷﮑﻦ ﻃﺮﻑ ﮐﻼﻫﺶ ﺑﻨﻈﺮﻫﺎ ﻧﻘﹼﺎﺵ‬
‫ﺩﺍﻣﻦ ﺧﻴﻤﻪ ﻟﻴﻠﯽ ﺍﺳﺖ ﮐﻪ ﺑﺎﻻ ﺯﺩﻩﺍﻧﺪ‬
‫‪...‬‬
‫ﮔﻔﺘﻢ ﺍﺯ ﻗﻄﻊﻧﻈﺮﮐﻮﺗﻪﮐﻨﻢﺳﻮﺩﺍﻯ ﺯﻟﻒ‬
‫ﭼﺸﻢﺣﺴﺮﺕﺣﻠﻘﻪﺩﻳﮕﺮﺑﺪﻳﻦ ﺯﳒﲑﺑﺴﺖ‬
‫‪...‬‬
‫ﺩﺍﱏ ﮐﻪ ﭼﻴﺴﺖ ﲞﻴﻪ ﺯﺧﻢ ﺯﺑﺎﻥ ﺧﻠﻖ‬
‫ﺩﻧﺪﺍﻥ ﺯ ﺩﺭﺩ ﺑﺮ ﺳﺮ ﺩﻧﺪﺍﻥ ﻬﻧﺎﺩﻧﺴﺖ‬
‫‪...‬‬
‫ﰉﺑﺼﲑﺕ ﺭﺍﻋﻨﺎﻥ ﺩﺭﺩﺳﺖ ﻧﻔﺲ ﺳﺮﮐﺸﺴﺖ‬
‫ﻣﻰﺑﺮﺩ ﻫﺮﺟﺎﮐﻪ ﻣﻰﺧﻮﺍﻫﺪ ﻋﺼﺎﮐﺶ ﮐﻮﺭﺭﺍ‬
‫‪...‬‬
‫ﺳﺮﺭﺷﺘﻪ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﺑﺴﺘﻪ ﻣﻨﺴﺖ‬
‫ﻣﻦ ﺩﺭﻣﻴﺎﻧﻪ ﳘﭽﻮ ﮔﺮﻩ ﻫﻴﭽﮑﺎﺭﻩﺍﻡ‬
‫‪...‬‬
‫ﭼﻮﻥ ﻗﺪﺕﺧﻢ ﮔﺸﺖ ﺍﺯ ﺗﲑ ﺍﺟﻞﻏﺎﻓﻞ ﻣﺒﺎﺵ‬
‫ﮐﺰ ﺑﺮﺍﻯ ﮔﻮﺷﻪﮔﲑﻯ ﺍﻳﻦ ﮐﻤﺎﻥ ﭘﻴﭽﻴﺪﻩﺍﺳﺖ‬
‫ﺟﻨﺎﺏ ﻧﻌﻤﺖﺍﷲ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ ﺩﺭ ﺧﺼﻮﺹ ﺳﺮﺍﻳﻨﺪﻩ ﻏﺰﻝ ﮔﺮ ﺑﺘﻮ ﺍﻓﺘﺪﻡ ﻧﻈﺮ‪...‬ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫ﺩﺭ ﺑﺎﺭﻩ ﺻﺎﺣﺐ ﺍﻳﻦ ﺷﻌﺮ ﺍﻗﻮﺍﻝ ﳐﺘﻠﻒ ﺫﮐﺮ ﺷﺪﻩ ﻭﻟﯽ ﻗﻮﻟﯽ ﮐﻪ ﺑﺮ ﺳﺎﻳﺮ ﺍﻗﻮﺍﻝ ﻏﻠﺒﻪ ﺩﺍﺭﺩ‬
‫ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻳﻦ ﻏﺰﻝ ﺍﺯ ﻃﺎﻫﺮﮐﺎﺷﻰ ﺷﺎﻋﺮ ﻋﺼﺮ ﺻﻔﻮﻳ‪‬ﻪ ﺍﺳﺖ ﮐﻪ ﭘﺲ ﺍﺯ ﻣﻬﺎﺟﺮﺕ ﺑﻪ‬
‫ﻫﻨﺪﻭﺳﺘﺎﻥ ﻭ ﺍﻗﺎﻣﺖ ﺩﺭ ﺩﮐﻦ ﺑﻪ ﺷﺎﻩ ﻃﺎﻫﺮ ﺩﮐﲎ ﻣﻌﺮﻭﻑ ﺷﺪ ﻭ ﻣﻘﻄﻊ ﻏﺰﻝ ﻧﻴﺰ ﭼﻨﲔ ﺍﺳﺖ‪:‬‬
‫ﺩﺭ ﺩﻝ ﺧﻮﻳﺶ ﻃﺎﻫﺮﺍ ﮔﺸﺖ ﻭ ﻧﺪﻳﺪ ﺟﺰ ﻭﻓﺎ‬
‫ﺻﻔﺤﻪ ﺑﺼﻔﺤﻪ ﺳﺮﺑﺴﺮ ﭘﺮﺩﻩ ﺑﻪﭘﺮﺩﻩ ﺗﻮ ﺑﺘﻮ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﻧﻴﺰ ﺟُﻨﮕﻰ ﺧ ﹼﻄﻰ ﻭ ﻗﺪﳝﻰ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﻡ ﮐﻪ ﺍﻳﻦ ﻏﺰﻝ ﺑﻨﺎﻡ ﻃﺎﻫﺮ ﺩﺭ ﺁﻥ ﻣﻨﺪﺭﺝ‬
‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺟُﻨﮓ ﻫﺮﭼﻨﺪ ﺗﺎﺭﻳﺦ ﻧﺪﺍﺭﺩ ﻭﻟﯽ ﺍﺯ ﻭﺿﻊ ﲢﺮﻳﺮ ﻭ ﮐﺎﻏﺬ ﻭ ﺍﻧﻮﺍﻉ ﺍﺷﻌﺎﺭﻯ ﮐﻪ ﺩﺭ‬
‫ﺁﻥ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻋﻤﺮﻯ ﺩﺭﺍﺯ ﺩﺍﺭﺩ ﮐﻪ ﺍﺯ ﻳﮑﺼﺪﻭ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﻻﺍﻗ ﹼﻞ ﮐﻤﺘﺮ‬
‫ﻧﻴﺴﺖ)‪ .(٣٣‬ﺑﻄﻮﺭﻯﮐﻪ ﻣﻼﺣﻈﻪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﺟﻨﺎﺏ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ ﻣﺮﺍﺩ ﺍﺯ ﻃﺎﻫﺮ ﺭﺍ‬
‫ﻼ ﺍﻫﻞ‬‫ﺷﺎﻩﳏﻤ‪‬ﺪﻃﺎﻫﺮ ﺩﮐﲎ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﺍﺟﺪﺍﺩ ﺷﺎﻩ ﻃﺎﻫﺮ ﺩﮐﲎ ﺍﺻ ﹰ‬
‫ﺍﳒﺪﺍﻥ ﻗﻢ ﺑﻮﺩﻩﺍﻧﺪ ﻭﻟﮑﻦ ﺗﻮﻟﹼﺪ ﻧﺎﻣﱪﺩﻩ ﺩﺭ ﳘﺪﺍﻥ ﻭﺍﻗﻊ ﺷﺪﻩﺍﺳﺖ )‪ .(٣٤‬ﺷﺎﻩﻃﺎﻫﺮ ﻣﺮﺩﻯ‬
‫ﺣﮑﻴﻢ‪ ،‬ﺩﺍﻧﺸﻤﻨﺪ‪ ،‬ﻓﻘﻴﻪ‪ ،‬ﺍﺩﻳﺐ‪ ،‬ﺷﺎﻋﺮ ﻭ ﻋﺎﺭﻑ ﺑﻮﺩ ﻭ ﺍﺯ ﺟﺎﻧﺐ ﺷﺎﻩﺍﲰﻌﻴﻞ ﺻﻔﻮﻯ ﻣﺄﻣﻮﺭ‬
‫ﺗﺪﺭﻳﺲ ﺩﺭ ﮐﺎﺷﺎﻥ ﺷﺪ‪ .‬ﺷﺎﻩﻃﺎﻫﺮ ﭘﻴﺸﻮﺍﻯ ﻓﺮﻗﻪ ﻣﺆﻣﻨﻴ‪‬ﻪ ﺍﺯ ﻓﺮﻕ ﺍﲰﻌﻴﻠﻴ‪‬ﻪ ﺑﻮﺩ ﻭ ﭘﲑﻭﺍﻧﺶ ﺩﺭ‬
‫ﺍﻳﺮﺍﻥ ﻭ ﻋﺮﺍﻕ ﻭ ﺳﻮﺭﻳ‪‬ﻪ ﻭ ﻣﺼﺮ ﭘﺮﺍﮐﻨﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻭﻯ ﺳﺮﺍﳒﺎﻡ ﺑﻔﺮﻣﺎﻥ ﺷﺎﻩﺍﲰﻌﻴﻞ ﳏﮑﻮﻡ ﺑﻘﺘﻞ‬
‫ﮔﺮﺩﻳﺪ ﻟﺬﺍ ﺑﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺭﻓﺖ ﻭ ﺩﺭ ﺩﮐﻦ ﺳﺎﮐﻦ ﺷﺪ‪ .‬ﺍﺯ ﺍﻭ ﺍﺯ ﲨﻠﻪ ﺭﺳﺎﻟﻪ ﺩﺭ ﻋﻠﻢ ﺍﻧﺸﺎﺀ‪،‬‬
‫ﺣﺎﺷﻴﻪ ﺑﺮ ﺗﻔﺴﲑ ﺑﻴﻀﺎﻭﻯ‪ ،‬ﺣﺎﺷﻴﻪ ﺑﺮ ﺍﳍﻴ‪‬ﺎﺕ ﺷﻔﺎﺀ‪ ،‬ﳎﻤﻮﻋﻪ ﻣﻨﺸﺂﺕ ﻭ ﺍﺷﻌﺎﺭ ﺯﻳﺒﺎﺋﻰ ﺑﻴﺎﺩﮔﺎﺭ‬
‫ﻣﺎﻧﺪﻩﺍﺳﺖ‪ .‬ﻭﻓﺎﺕ ﻭﻯ ﺩﺭ ﺣﺪﻭﺩ ﺳﺎﳍﺎﻯ ‪ ٩٥٣ _ ٥٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٥٤٦ _ ٤٩‬‬
‫ﻣﻴﻼﺩﻯ( ﺑﻮﺩﻩ ﻭ ﺑﺎﺣﺘﻤﺎﻝ ﻗﻮﻯ ﺑﻘﺘﻞ ﺭﺳﻴﺪﻩﺍﺳﺖ‪.‬ﻣﺪﻓﻦ ﻧﺎﻣﱪﺩﻩﺩﺭﻋﺮﺍﻕﻋﺮﺏ ﺍﺳﺖ‪ .‬ﻭﻯ‬
‫ﺑﻌﻠﹼﺖ ﺍﻗﺎﻣﺖ ﺩﺭ ﮐﺎﺷﺎﻥﺑﻪﻃﺎﻫﺮﮐﺎﺷﻰﻧﻴﺰﺷﻬﺮﺕ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﳕﻮﻧﻪ ﺍﺷﻌﺎﺭ ﺍﻭ ﺭﺍ ﻣﻰﺁﻭﺭﱘ‪:‬‬
‫ﺩﺭ ﻏﻢ ﺍﻭ ﻟﺬﹼﺕ ﻋﻴﺶ ﺍﺯ ﺩﻝ ﻧﺎﺷﺎﺩ ﺭﻓﺖ‬
‫ﺧﻮ ﺑﻐﻢ ﮐﺮﺩﱘ ﭼﻨﺪﺍﱏﮐﻪ ﻋﻴﺶ ﺍﺯﻳﺎﺩﺭﻓﺖ‬
‫‪...‬‬
‫ﺩﺭ ﺩﻫﺮ ﮐﺴﻰ ﮐﻪ ﻋﺸﻖ ﺭﺍ ﺷﺎﻳﺪ ﻧﻴﺴﺖ‬
‫ﻳﺎﺭﻯ ﮐﻪ ﺍﺯ ﺍﻭ ﺩﻟﯽ ﺑﻴﺎﺳﺎﻳﺪ ﻧﻴﺴﺖ‬
 ‫ﺻﺪﮔﻮﻧﻪ ﻣﻼﻣﺖ ﮐﻪ ﳕﻰﺑﺎﻳﺪ ﻫﺴﺖ‬
‫ﻳﮏ ﳊﻈﻪ ﻓﺮﺍﻏﱴ ﮐﻪ ﻣﻰﺑﺎﻳﺪ ﻧﻴﺴﺖ‬
‫‪...‬‬
‫ﺑﺮﺁﻣﺪ ﮔﻞ ﺍﺯ ﻣﻄﻠﻊ ﺷﺎﺥ ﺩﻳﮕﺮ‬
‫ﭼﻮﺧﻮﺭﺷﻴﺪ ﺍﺯﻳﻦ ﮐﺎﺥ ﻓﲑﻭﺯﻩ ﻣﻨﻈﺮ‬
‫ﻋﻴﺎﻥ ﺷﺪ ﭘﺲ ﺍﺯ ﻇﻠﻤﺖ ﺩﻯ ﺷﮑﻮﻓﻪ‬
‫ﮐﻤﺎ ﺍﺩﺑﺮ ﺍﻟﻠﹼﻴﻞ ﻭ ﺍﻟﺼ‪‬ﺒﺢ ﺍﺳﻔﺮ‬
‫ﺻﺒﺎ ﺟﻮﻳﺪ ﺍﺯ ﻋﻄﺴﻪ ﺧﺎﺭﻧﺎﻓﻪ‬
‫ﻫﻮﺍ ﮔﲑﺩ ﺍﺯ ﮔﺮﻳﻪ ﺑﻴﺪ ﻋﻨﱪ‬
‫ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ﻓﺮﺧﻨﺪﻩ ﻓﺎﻝ ﳘﺎﻳﻮﻥ‬
‫ﮐﻪ ﺑﺮ ﻣﺮﮐﺰ ﻋﺪﻝ ﻣﻰﮔﺮﺩﺩ ﺍﺧﺘﺮ‬
‫ﻧﺪﺍﱎ ﭼﺮﺍ ﻣﻰﮐﻨﺪ ﺟﻮﺭ ﺑﺎ ﻣﻦ‬
‫ﺳﭙﻬﺮ ﺳﺘﻢ ﭘﻴﺸﻪ ﺳﻔﻠﻪ ﭘﺮﻭﺭ‬
‫‪...‬‬
‫ﺗﺎ ﻳﮏ ﻧﻔﺲ ﺍﺯ ﺣﻴﺎﺕ ﺑﺎﻗﻴﺴﺖ ﻣﺮﺍ‬
‫ﺩﺭ ﺳﺮ ﻫﻮﺱ ﺷﺮﺍﺏ ﻭ ﺳﺎﻗﻴﺴﺖ ﻣﺮﺍ‬
‫ﮐﺎﺭﻯ ﮐﻪ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﮐﺮﺩﻡ ﺍﻳﻨﺴﺖ‬
‫ﺑﺎﻗﻰ ﳘﻪ ﮐﺎﺭ ﺍﺗ‪‬ﻔﺎﻗﻴﺴﺖ ﻣﺮﺍ‬
‫‪...‬‬
‫ﮔﻤﺎﻥ ﻣﱪ ﮐﻪ ﺑﺂﺧﺮ ﺭﺳﺪ ﺣﮑﺎﻳﺖ ﻋﺸﻖ‬
‫ﭼﻮ ﻫﺴﺖ ﺣﺴﻦ ﺗﺮﺍ ﺍﺑﺘﺪﺍﻯﮐﺎﺭ ﻫﻨﻮﺯ‬
‫ﺷﺮﺍﺏ ﺑﻴﺨﻮﺩﻯ ﺍﺯ ﺳﺮﮔﺬﺷﺖ ﻃﺎﻫﺮ ﺭﺍ‬
‫ﻧﺸﺪ ﺧﻼﺹ ﺯ ﺩﺭﺩ ﺳﺮﲬﺎﺭ ﻫﻨﻮﺯ‬
‫ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﻏﲑ ‪‬ﺎﺋﻰ ﮐﻪ ﺩﺭ ﺑﺎﺏ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺷﺎﻩﻃﺎﻫﺮ ﺩﮐﲎ ﲢﻘﻴﻖ ﮐﺮﺩﻩﺍﻧﺪ ﺫﮐﺮﻯ ﺍﺯ‬
‫ﺍﻧﺘﺴﺎﺏ ﻏﺰﻝ ﮔﺮ ﺑﺘﻮ ﺍﻓﺘﺪﻡ ﻧﻈﺮ‪...‬ﺑﺪﻭ ﻧﮑﺮﺩﻩﺍﻧﺪ )‪ .(٣٥‬ﺷﺎﻳﺪ ﻫﻢ ﻏﺰﻝ ﻣﺬﮐﻮﺭ ﺍﺯ ﺍﻭﺳﺖ ﻭ‬
‫ﻣﺆﻟﹼﻒ ﺟُﻨﮓ ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻣﻠﮏ ﻃﻬﺮﺍﻥ ﺑﺎﺷﺘﺒﺎﻩ ﲜﺎﻯ ﻃﺎﻫﺮ ﺩﮐﲎ ﺍﻳﻦ ﻏﺰﻝ ﺭﺍ ﺍﺯ ﻧﻘﹼﺎﺵ‬
‫ﮐﺎﺷﺎﱏ ﻣﺘﺨﻠﹼﺺ ﺑﻪ ﻃﺎﻫﺮ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﭘﺲ ﺍﺯ ﺑﺮﺭﺳﻰ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﺁﻥ ﺩﻭ )ﻃﺎﻫﺮ‬
‫ﺩﮐﲎ ﻭ ﻧﻘﹼﺎﺵ ﮐﺎﺷﺎﱏ( ﮐﻪ ﳕﻮﻧﻪﺍﻯ ﺍﺯ ﺁﻬﻧﺎ ﻋﺮﺿﻪ ﮔﺮﺩﻳﺪ ﮐﺎﺭ ﺍﺧﺬ ﺗﺼﻤﻴﻢ ﻬﻧﺎﺋﻰ ﺑﺎ‬
‫ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﻭ ﺍﺩﻳﺒﺎﻥ ﺁﺗﻰ ﺍﻣﺮ ﺍﺳﺖ‪ .‬ﺍﮔﺮﭼﻪ ﺩﺭ ﺑﺎﺏ ﺳﺮﺍﻳﻨﺪﻩ ﻏﺰﻝ ﻣﺬﮐﻮﺭ ﻧﻈﺮﻳ‪‬ﺎﺕ ﺩﻳﮕﺮ ﻧﻴﺰ‬
‫ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﻣﺜﺎﻝ ﻣﲑﺯﺍﺣﺴﻦ ﻭﺣﻴﺪ ﺩﺳﺘﮕﺮﺩﻯ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﮐﻪ ﺍﮔﺮﭼﻪ ﻏﺎﻟﺒﹰﺎ ﺍﻳﻦ ﻏﺰﻝ‬
‫ﺭﺍ ﺍﺯ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻗﺰﻭﻳﲎ ﻣﻰﺩﺍﻧﻨﺪ ﻭﻟﯽ ﭼﻮﻥ ﻣﲑﺯﺍﳏﻤ‪‬ﺪﺻﺎﺩﻕ ﺍﺩﻳﺐﺍﳌﻤﺎﻟﮏ ﻓﺮﺍﻫﺎﱏ ﺩﺭ‬
‫ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻯ ﺧﻮﺩ ﺁﻧﺮﺍ ﺑﻪ ﻃﺎﻫﺮﻩ ﺍﺻﻔﻬﺎﻧﻴ‪‬ﻪ ﻧﺴﺒﺖ ﺩﺍﺩﻩﺍﺳﺖ ﻗﻮﻝ ﺍﺧﲑ ﺍﺭﺟﺢ ﺍﺳﺖ)‪.(٣٦‬‬
‫ﺣﺎﺝﻓﺘﺢﺍﷲ ﻣﻔﺘﻮﻥ ﻳﺰﺩﻯ ﻧﻴﺰ ﺩﺭ ﮐﺘﺎﺏ ﺭﺩ‪‬ﻳﻪ ﺧﻮﺩ ﻣﻰﮔﻮﻳﺪ ﲨﻌﻰ ﺍﻳﻦ ﻏﺰﻝ ﺭﺍ ﺑﻪ ﻧﻈﲑﻯ‬
‫ﻧﻴﺸﺎﺑﻮﺭﻯ ﻭ ﺑﺮﺧﻰ ﺑﻪ ﻋﻄﺎﺋﻰ ﻧﺴﺒﺖ ﺩﺍﺩﻩﺍﻧﺪ )‪.(٣٧‬‬
‫ﺏ _ ﺩﺭ ﺭﺩﻩ ﻋﺸﻘﺖ ﺍﻯ ﺻﻨﻢ ﺷﻴﻔﺘﻪ ﺑﻼﻣﻨﻢ‬
‫ﭼﻨﺪ ﻣﻐﺎﻳﺮﺕ ﮐﲎ ﺑﺎ ﻏﻤﺖ ﺁﺷﻨﺎ ﻣﻨﻢ‬
‫ﭘﺮﺩﻩ ﺑﺮﻭﻯ ﺑﺴﺘﻪ ﺍﻯ ﺯﻟﻒ ‪‬ﻢ ﺷﮑﺴﺘﻪﺍﻯ‬
‫ﺍﺯ ﳘﻪ ﺧﻠﻖ ﺭﺳﺘﻪﺍﻯ ﺍﺯ ﳘﮕﺎﻥ ﺟﺪﺍﻣﻨﻢ‬
‫ﺷﲑﺗﻮﺋﻰ ﺷﮑﺮﺗﻮﺋﻰ ﺷﺎﺧﻪ ﺗﻮﺋﻰ ﲦﺮ ﺗﻮﺋﻰ‬
‫ﴰﺲ ﺗﻮﺋﻰ ﻗﻤﺮ ﺗﻮﺋﻰ ﺫﺭ‪‬ﻩ ﻣﻨﻢ ﻫﺒﺎ ﻣﻨﻢ‬
‫ﻧﻮﺭ ﺗﻮﺋﻰ ﺷﻔﻖ ﺗﻮﺋﻰﻣﺎﻩ ﺗﻮﺋﻰ ﺍﻓﻖ ﺗﻮﺋﻰ‬
‫ﺧﻮﺍﻥ ﻣﺮﺍ ﻗﻨﻖ ﺗﻮﺋﻰ ﺷﺎﺧﻪ ﻫﻨﺪ ﺑﺎ ﻣﻨﻢ‬
‫ﳔﻞ ﺗﻮﺋﻰﺭﻃﺐ ﺗﻮﺋﻰﻟﻌﺒﺖﻧﻮﺵﻟﺐ ﺗﻮﺋﻰ‬
‫ﺧﻮﺍﺟﻪ ﺑﺎ ﺍﺩﺏ ﺗﻮﺋﻰ ﺑﻨﺪﻩ ﺑﻴﺤﻴﺎ ﻣﻨﻢ‬
‫ﮐﻌﺒﻪ ﺗﻮﺋﻰ ﺻﻨﻢ ﺗﻮﺋﻰ ﺩﻳﺮﺗﻮﺋﻰ ﺣﺮﻡ ﺗﻮﺋﻰ‬
‫ﺩﻟﱪ ﳏﺘﺮﻡ ﺗﻮﺋﻰ ﻋﺎﺷﻖ ﺑﻴﻨﻮﺍ ﻣﻨﻢ‬
‫ﻣﻦ ﺯﱘ ﺗﻮ ﻧﻴﻢ ﱎ ﱏ ﻧﻪ ﮐﻤﻢ ﻭﻫﻴﭻ ﻫﻢ‬
 ‫ﺗﺎ ﺑﺘﻮ ﻣﺘ‪‬ﺼﻞ ﺷﺪﻡ ﺑﻴﺤﺪ ﻭ ﺍﻧﺘﻬﺎ ﻣﻨﻢ‬
‫ﺷﺎﻫﺪ ﺷﻮﺥ ﺩﻟﱪﺍ ﮔﻔﺖ ﺑﻪ ﺳﻮﻯ ﻣﻦ ﺑﻴﺎ‬
‫ﺭﺳﺘﻪ ﺯ ﮐﱪ ﻭ ﺍﺯ ﺭﻳﺎ ﻣﻈﻬﺮ ﮐﱪﻳﺎ ﻣﻨﻢ‬
‫ﻣﺎﻩ ﻋﺬﺍﺭ ﺩﻟﱪﺍ ﻃﻮﺭ ﲡﻠﹼﻰ ﺗﻮ ﺭﺍ‬
‫ﰉ ﺍﺭﱏ ﻭ ﻟﻦ ﺗﺮﻯ ﻣﺴﺖ ﻣﻰ ﻟﻘﺎ ﻣﻨﻢ‬
‫ﻃﺎﻫﺮﻩ ﺧﺎﮎ ﭘﺎﻯ ﺗﻮ ﻣﺴﺖ ﻣﻰ ﻟﻘﺎﻯ ﺗﻮ‬
‫ﻣﻨﺘﻈﺮ ﻋﻄﺎﻯ ﺗﻮ ﻣﻌﺘﺮﻑ ﺧﻄﺎ ﻣﻨﻢ‬
‫ﺍﻳﻦ ﺷﻌﺮ ﺩﺭ ﻣﻨﺎﺑﻊ ﻣﻬﻤ‪‬ﻪ ﺍﻣﺮﻳ‪‬ﻪ ﺑﻪ ﻃﺎﻫﺮﻩ ﻣﻨﺴﻮﺏ ﻧﮕﺸﺘﻪﺍﺳﺖ‪ .‬ﻭﻟﮑﻦ ﺑﺮﺧﻰ ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ‬
‫ﻏﲑ‪‬ﺎﺋﻰ ﺁﻥ ﺭﺍ ﺍﺯ ﻃﺎﻫﺮﻩ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ )‪ .(٣٨‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﻋﻘﻴﺪﻩ ﺩﺍﺭﺩ ﮐﻪ ﺍﻳﻦ ﺷﻌﺮ‬
‫ﺍﺯ ﻃﺎﺋﺮﻩ ﺷﺎﻋﺮﻩ ﻋﻬﺪ ﻣﻴﺜﺎﻕ ﺍﺳﺖ )‪ .(٣٩‬ﻓﺎﺿﻞ ﺷﻌﺮ ﻣﺬﮐﻮﺭ ﺭﺍ ﺗﻘﺮﻳﺒﹰﺎ ‪‬ﻤﲔﮔﻮﻧﻪ ﮐﻪ ﺩﺭ ﺑﺎﻻ‬
‫ﺁﻣﺪﻩ ﻧﻘﻞ ﳕﻮﺩﻩ ﻭﻟﮑﻦ ﺩﺭ ﻣﻘﻄﻊ ﺁﻥ ﲜﺎﻯ ﲣﻠﹼﺺ ﻃﺎﻫﺮﻩﻃﺎﺋﺮﻩﺁﻭﺭﺩﻩﺍﺳﺖ‪ .‬ﻧﺎﻡ ﺍﺻﻠﯽ ﺟﻨﺎﺏ‬
‫ﻃﺎﺋﺮﻩ ﻋﺼﻤﺖ ﻭ ﺍﻭ ﺩﺧﺘﺮ ﻣﲑﺯﺍﺍﲰﻌﻴﻞ ﻣﺴﺘﻮﰱ ﺁﺷﺘﻴﺎﱏ ﺑﻮﺩ‪ .‬ﻣﺎﺩﺭﺵ ﺣﺒﻴﺒﻪﺧﺎﱎ ﺩﺧﺘﺮ‬
‫ﻣﲑﺯﺍﻋﺒﺪﺍﻟﮑﺮﱘ ﺣﮑﻴﻢ ﺳﻴﻤﺎﻯ ﺍﺻﻔﻬﺎﱏ ﺑﻮﺩ ﮐﻪ ﺍﻳﻦ ﺣﮑﻴﻢ ﺑﻪ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﳝﺎﻥ ﺩﺍﺷﺖ‪.‬‬
‫ﻃﺎﺋﺮﻩ ﺩﺭ ﺳﺎﻝ ‪ ١٢٨٢‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٦٥‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻃﻬﺮﺍﻥ ﺗﻮﻟﹼﺪ ﻳﺎﻓﺖ‪ .‬ﺩﺭ‬
‫ﺩﻭﺍﺯﺩﻩﺳﺎﻟﮕﻰ ﺑﺎ ﻣﻬﺮﻋﻠﯽﺧﺎﻥ ﺯﳒﺎﱏ ﻧﺎﻳﺐ ﻧﺴﻘﭽﻰ ﺑﺎﺷﻰ ﻧﺎﺻﺮﺍﻟﹼﺪﻳﻦ ﺷﺎﻩ ﺍﺯﺩﻭﺍﺝ ﳕﻮﺩ‪.‬‬
‫ﺷﻮﻫﺮﺵ ﺍﺯ ﺍﻟﹼﺪ ﺍﻋﺪﺍﺀ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺑﻮﺩ ﻟﺬﺍ ﻧﺎﻣﱪﺩﻩ ﺳﺎﳍﺎ ﻣﻮﺭﺩ ﺗﻌﺬﻳﺐ ﻭ ﺷﮑﻨﺠﻪ ﺍﻭ ﻗﺮﺍﺭ‬
‫ﺩﺍﺷﺖ‪ .‬ﻣﻬﺮﻋﻠﯽﺧﺎﻥ ﺯﳒﺎﱏ ﺳﺮﺍﳒﺎﻡ ﺑﺮ ﺍﺛﺮ ﻣﺴﺎﻋﻰ ﻃﺎﺋﺮﻩ ﺑﻪﺷﺮﻑ ﺍﳝﺎﻥ ﻓﺎﺋﺰ ﮔﺸﺖ‪ .‬ﻃﺎﺋﺮﻩ‬
‫ﺩﺭ ﺳﺎﻝ ‪ ١٣٢٩‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٩١١‬ﻣﻴﻼﺩﻯ( ﺩﺭ ﻃﻬﺮﺍﻥ ﺑﻪ ﻣﻠﮑﻮﺕ ﺟﺎﻭﺩﺍﻥ ﺻﻌﻮﺩ‬
‫ﻓﺮﻣﻮﺩ‪ .‬ﺩﻭ ﺩﺍﻣﺎﺩ ﻃﺎﺋﺮﻩ‪ ،‬ﺳﺮﺗﻴﭗ ﺭﺿﺎﺧﺎﻥ ﻭﺛﻮﻕ ﻧﻈﺎﻡ ﻭ ﻣﲑﺯﺍﻋﻠﯽﺍﮐﱪ ﺭﻭﺣﺎﱏ ﻣﻴﻼﱏ‬
‫ﺐﺍﻟﺴ‪‬ﻠﻄﺎﻥ ﺩﺭ ﻇ ﹼﻞ ﺍﻣﺮ ﻣﺒﺎﺭﮎ ﺑﻮﺩﻧﺪ ﻭ ﺷﺨﺺ ﺍﺧﲑ ﺳﺎﳍﺎ ﻣﻨﺸﻰ ﳏﻔﻞ ﻣﺮﮐﺰﻯ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪.‬‬ ‫ﳏ ‪‬‬
‫ﺍﻳﻦ ﺑﺎﻧﻮﻯ ﺍﺩﻳﺐ ﻭ ﺧﻮﺵﺳﺨﻦ ﺳﺎﳍﺎ ﺩﺭ ﺗﻨﻮﻳﺮ ﺍﻓﮑﺎﺭ ﺑﺎﻧﻮﺍﻥ ﻭ ﺗﺄﻣﲔ ﺁﺯﺍﺩﻯ ﺁﻧﺎﻥ ﻭ ﻧﻴﺰ ﺍﺑﻼﻍ‬
‫ﺍﻣﺮ ﺣﻀﺮﺕ ﺭﲪﻦ ﺑﻪ ﻣﺮﺩﻣﺎﻥ ﺗﻼﺵ ﳕﻮﺩ‪ .‬ﻃﺎﺋﺮﻩ ﺩﺭ ﺳﺮﻭﺩﻥ ﺷﻌﺮ ﺫﻭﻗﻰ ﺳﺮﺷﺎﺭ ﺩﺍﺷﺖ ﻭ ﺁﺛﺎﺭ‬
‫ﺯﻳﺒﺎﺋﻰ ﺍﺯ ﻭﻯ ﺑﻴﺎﺩﮔﺎﺭ ﻣﺎﻧﺪﻩﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ ﳎﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺁﺛﺎﺭ ﺍﻭ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ‬
‫)‪ (٤٠‬ﻭ ﻗﻄﻌﺎﺗﻰ ﺍﺯ ﺍﺷﻌﺎﺭ ﻧﺎﻣﱪﺩﻩ ﺭﺍ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ ﺩﺭﺝ ﳕﻮﺩﻩ‬
‫ﻭﻟﮑﻦ ﺫﮐﺮﻯ ﺍﺯ ﺍﻧﺘﺴﺎﺏ ﻏﺰﻝ ﺩﺭ ﺭﻩ ﻋﺸﻘﺖ ﺍﻯ ﺻﻨﻢ‪...‬ﺑﺪﻳﻦ ﺷﺎﻋﺮﻩ ﺧﻮﺵﻗﺮﳛﻪ‬
‫ﻧﮑﺮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﺍﺑﻴﺎﺗﻰ ﺍﺯ ﺳﺮﻭﺩﻩﻫﺎﻯ ﻃﺎﺋﺮﻩ ﺭﺍ ﻣﻰﺁﻭﺭﱘ‪:‬‬
‫ﺩﻳﺪﻡ ﺑﺴﻰ ﺟﻔﺎ ﺑﺎﻣﻴﺪ ﻭﻓﺎﻯ ﺩﻭﺳﺖ‬
‫ﳔﻞ ﻭﻓﺎ ﻧﺪﺍﺷﺖ ﺑﺮﻯ ﺟﺰﺟﻔﺎﻯ ﺩﻭﺳﺖ‬
‫ﺑﺎ ﺁﻧﮑﻪ ﺭﺍﻧﺪﻩ ﺍﺯ ﺩﺭ ﺧﻮﻳﺸﻢ ﺑﮑﺎﻡ ﻏﲑ‬
‫ﺑﻴﮕﺎﻧﻪﺍﻡ ﺯ ﺧﻮﻳﺶ ﻭﲜﺎﻥ ﺁﺷﻨﺎﻯ ﺩﻭﺳﺖ‬
‫ﺧﻠﻘﻰ ﲟﺪ‪‬ﻋﺎ ﻭ ﻣﺮﺍﺩ ﺧﻮﺩﻧﺪ ﺷﺎﺩ‬
‫ﻣﺎ ﺭﺍ ﻣﺮﺍﺩ ﻧﻴﺴﺖ ﲜﺰ ﻣﺪ‪‬ﻋﺎﻯ ﺩﻭﺳﺖ‬
‫ﻧﺎﻣﻮﺱ ﻭﻧﺎﻡ ﻭﺩﺍﻧﺶ ﻭﺗﻘﻮﻯ ﻭﻋﻠﻢ ﻭﻓﻀﻞ‬
‫ﮔﺮﺷﺪﺯﮐﻒ ﭼﻪ ﺷﺪﳘﻪﻋﺎﱂ ﻓﺪﺍﻯ ﺩﻭﺳﺖ‬
‫ﻣﺎ ﺭﺍ ﺭﻗﻴﺐ ﺧﻮﺍﺳﺖ ﺟﺪﺍ ﺍﺯ ﺣﺒﻴﺐﻣﺎ‬
‫ﺭﺍﺿﻰ ﺷﺪﱘ ﺍﺯ ﺍﻭ ﺑﺎﻣﻴﺪ ﺭﺿﺎﻯ ﺩﻭﺳﺖ‬
‫ﻫﺮﮐﺲ ﺑﮑﻮﻯ ﻋﺸﻖ ﻫﻮﺍﺋﻴﺶ ﺩﺭﺳﺮﺍﺳﺖ‬
‫ﻃﺎﺋﺮ ﺑﺴﺮ ﻧﺪﺍﺭﺩ ﺍ ﹼﻻ ﻫﻮﺍﻯ ﺩﻭﺳﺖ‬
‫ﺗﺎ ﺩﻟﺴﺘﺎﻥ ﲜﻠﻮﻩ ﺭﻩ ﮔﻠﺴﺘﺎﻥ ﮔﺮﻓﺖ‬
‫ﺻﺤﺮﺍ ﻭ ﺩﺷﺖ ﺭﻭﻧﻖ ﺑﺎﻍ ﺟﻨﺎﻥ ﮔﺮﻓﺖ‬
‫ﺁﻥ ﺷﻬﺴﻮﺍﺭ ﺣﺴﻦ ﭼﻮ ﭘﺎ ﺩﺭ ﺭﮐﺎﺏﮐﺮﺩ‬
‫ﺍﺭﻭﺍﺡ ﻗﺪﺳﻴﺶ ﺑﺘﻈﻠﹼﻢ ﻋﻨﺎﻥ ﮔﺮﻓﺖ‬
‫ﺍﺯ ﺧﻮﺍﻥ ﻧﻌﻤﺘﺶ ﳘﻪﺁﻓﺎﻕ ‪‬ﺮﻩﻣﻨﺪ‬
‫ﺍﺯ ﻋﺪﻝ ﻭﺭﺃﻓﺘﺶ ﳘﻪ ﮔﻴﱴ ﺍﻣﺎﻥ ﮔﺮﻓﺖ‬
‫ﺍﻯ ﴰﻊ ﺩﻝ ﻣﺰﻥ ﺯﳏﺒ‪‬ﺖﮐﻪﺑﺮﻕﻋﺸﻖ‬
‫ﻣﺎ ﺭﺍ ﺑﺪﻝ ﻓﺘﺎﺩ ﻭ ﺗﻮ ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﮔﺮﻓﺖ‬
‫ﺍﺯ ﺳﻮﺯ ﴰﻊ ﺟﺰ ﭘﺮﭘﺮﻭﺍﻧﻪﺍﻯ ﻧﺴﻮﺧﺖ‬
‫ﻣﺎ ﺳﻮﺧﺘﻴﻢ ﻭ ﺁﺗﺶ ﻣﺎ ﺩﺭ ﺟﻬﺎﻥﮔﺮﻓﺖ‬
 ‫ﺗﺎ ﺟﻠﻮﻩﮔﺮ ﺷﺪ ﺁﻥ ﺭﺥ ﺍ‪‬ﺎﻯ ﺩﻟﻔﺮﻳﺐ‬
‫ﻳﻐﻤﺎﻯ ﻋﺸﻖ ﮐﺸﻮﺭﺩﻝ ﺩﺭ ﻣﻴﺎﻥ ﮔﺮﻓﺖ‬
‫ﻃﺎﺋﺮ ﲞﺎﮎ ﺩﺭﮔﻪ ﺍﻭ ﺟﺒﻬﻪﺳﺎﻯ ﺷﺪ‬
‫ﻓﺮﺧﻨﺪﻩ ﲞﺖ ﺁﻧﮑﻪ ﺑﮑﻮﻳﺶ ﻣﮑﺎﻥ ﮔﺮﻓﺖ)‪.(٤١‬‬
‫ﭖ _ ﺧﺎﻝ ﺑﮑﻨﺞ ﻟﺐ ﻳﮑﻰ ﻃﺮ‪‬ﻩ ﻣﺸﮑﻔﺎﻡ ﺩﻭ‬
‫ﻭﺍﻯ ﲝﺎﻝ ﻣﺮﻍ ﺩﻝ ﺩﺍﻧﻪ ﻳﮑﻰ ﻭ ﺩﺍﻡ ﺩﻭ‬
‫ﳏﺘﺴﺐﺍﺳﺖ ﻭﺷﻴﺦ ﻭﻣﻦﺻﺤﺒﺖﻋﺸﻖ ﺩﺭﻣﻴﺎﻥ‬
‫ﺍﺯ ﭼﻪ ﮐﻨﻢ ﳎﺎﺑﺸﺎﻥ ﭘﺨﺘﻪ ﻳﮑﻰ ﻭ ﺧﺎﻡ ﺩﻭ‬
‫ﺣﺎﻣﻠﻪ ﺧُﻢ ﺯ ﺩﺧﺖ ﺭﺯ ﺑﺎﺩﻩﮐﺸﺎﻥ ﺑﮕﺮﺩ ﺍﻭ‬
‫ﻃﻔﻞ ﺣﺮﺍﻣﺰﺍﺩﻩ ﺑﲔ ﺑﺎﺏ ﻳﮑﻰ ﻭ ﻣﺎﻡ ﺩﻭ‬
‫ﮔﺮ ﺑﻐﻼﻑ ﺍﻧﺪﺭﻭﻥ ﮔﺎﻩ ﺩﺭﻭﻥ ﺧﻢ ﻬﻧﺎﺩ‬
‫ﺍﻳﻦ ﺩﻭ ﺭﻭﺍﻧﻪ ﻣﺎﻩ ﺭﺍ ﺗﻴﻎ ﻳﮑﻰ ﻧﻴﺎﻡ ﺩﻭ‬
‫ﺑﺎﺩﻩ ﻬﻧﺎﺩﻩﺧﻢﮐﻨﻮﻥ ﺑﺎﺩﻑ ﻭﭼﻨﮓﻭﺍﺭﻏﻨﻮﻥ‬
‫ﺑﺎﺩﻩ ﻭ ﺭﺍﺡ ﻭ ﻣﺎﻡ ﺍﻭ ﻃﻔﻞ ﻳﮑﻰ ﻭ ﻧﺎﻡ ﺩﻭ‬
‫ﺳﺎﻗﻰ ﻣﺎﻩ ﺭﻭﻯ ﻣﻦ ﺍﺯ ﭼﻪ ﻧﺸﺴﺘﻪ ﻏﺎﻓﻠﯽ‬
‫ﺑﺎﺩﻩ ﺑﻴﺎﺭ ﻭ ﻣﻰ ﺑﺪﻩ ﺻﺒﺢ ﻳﮑﻰ ﻭ ﺷﺎﻡ ﺩﻭ‬
‫ﻭﻋﺪﻩ ﻭﺻﻞ ﻣﻰﺩﻫﻰ ﻟﻴﮏ ﻭﻓﺎ ﳕﻰﮐﲎ‬
‫ﻣﻦ ﲜﻬﺎﻥ ﻧﺪﻳﺪﻩﺍﻡ ﻣﺮﺩ ﻳﮑﻰ ﮐﻼﻡ ﺩﻭ‬
‫ﻫﺴﺖ ﺩﻭﭼﺸﻢ ﺩﻟﺮﺑﺎ ﳘﭽﻮ ﻗﺮﺍﺑﻪ ﭘﺮﺯﻣﻰ‬
‫ﺩﺭﮐﻒ ﺗﺮﮎﻣﺴﺖ ﺑﲔ ﺑﺎﺩﻩ ﻳﮑﻰ ﻭﺟﺎﻡ ﺩﻭ‬
‫ﮔﻮﳝﺶﺍﻯ ﻧﮕﺎﺭﻣﻦ ﭼﻴﺴﺖ ﺩﻭﺯﻟﻒ ﮔﺮﺩﺭﺥ‬
‫ﮔﻮﻳﺪﻡ ﺍﺭﻧﺪﻳﺪﻩﺍﻯ ﺧﻮﺍﺟﻪ ﻳﮑﻰ ﻏﻼﻡ ﺩﻭ‬
‫ﺻﻴﺪ ﮐﻨﺪ ﺑﻐﻤﺰﻩ ﮔﻪ ﮔﺎﻩ ﺑﺘﻴﻎ ﺍﺑﺮﻭﺍﻥ‬
‫ﺟﺎﻥ ﺯﮐﺠﺎ ﺑﺮﺩ ﺑﺮﻭﻥ ﺻﻴﺪ ﻳﮑﻰ ﺣﺎﻡ ﺩﻭ‬
 ‫ﻫﺮﮐﻪﺑﮕﻮﻳﺪﺍﻳﻦﻏﺰﻝ ﲞﺸﻤﺶﺍﺯﺳﺒﻴﻞﺟﺎﻥ‬
‫ﺗﻮﺳﻦ ﺧﻮﺵ ﺧﺮﺍﻡ ﻳﮏ ﺍﺳﺘﺮﺧﻮﺵﻟﮕﺎﻡ ﺩﻭ‬
‫ﮐﺎﻥ ﮐﺮﻡ ﺟﻮﺍﺩﺧﺎﻥ ﮐﺰ ﺩﻝ ﻭ ﺍﺯ ﮐﻔﺶ ‪‬ﺑﺮ‪‬ﺩ‬
‫ﻣﺎﻳﻪ ﺟﻮﺩ ﻫﺮ ﺯﻣﺎﻥ ﲝﺮ ﻳﮑﻰ ﻏﻤﺎﻡ ﺩﻭ‬
‫ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﳎﻤﻮﻋﻪﻫﺎﻯ ﺧ ﹼﻄﻰ ﺍﻣﺮﻯ ﺍﻳﻦ ﺷﻌﺮ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻨﺴﻮﺏ ﮔﺸﺘﻪﺍﺳﺖ ﻭﻟﮑﻦ‬
‫ﻫﻴﭻﻳﮏ ﺍﺯ ﻣﺸﺎﻫﲑ ﺍﺩﺏ ‪‬ﺎﺋﻰ ﭼﻮﻥ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﻭ ﻳﺎ ﺟﻨﺎﺏ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ‬
‫ﻫﻨﮕﺎﻡ ﻧﻘﻞ ﺍﺷﻌﺎﺭ ﻃﺎﻫﺮﻩ ﺑﺪﻳﻦ ﺷﻌﺮ ﺍﺷﺎﺭﻩﺍﻯ ﻧﮑﺮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﺗﺄﻟﻴﻔﺎﺕ ﻣﻄﺒﻮﻉ ﻏﲑ‬
‫‪‬ﺎﺋﻰ ﺍﺣﺘﻤﺎﻝ ﺍﻧﺘﺴﺎﺏ ﺍﻳﻦ ﺷﻌﺮ ﺑﻪ ﻃﺎﻫﺮﻩ ﺭﻓﺘﻪﺍﺳﺖ‪ .‬ﺳﻴ‪‬ﺪﳏﻤ‪‬ﺪﻋﻠﯽ ﮔﻠﺮﻳﺰ ﺩﺭ ﳎﻠﹼﺪ ﳔﺴﺖ ﺍﺯ‬
‫ﮐﺘﺎﺏ ﻣﻴﻨﻮ ﺩﺭ ﻳﺎ ﺑﺎﺏﺍﳉﻨ‪‬ﻪ )ﺻﻔﺤﻪ ‪ (٤٨٨‬ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺍﻳﻦ ﻏﺰﻝ‪ :‬ﻣﻨﺴﻮﺏ ﺑﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‬
‫ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍﻣ‪‬ﺎ ﺑﻌﻀﻰ ﺍﺯ ﺍﻭ ﳕﻰﺩﺍﻧﻨﺪ ﻭ ﻣﺎ ﻫﻢ ﻧﺘﻮﺍﻧﺴﺘﻴﻢ ﺳﺮﺍﻳﻨﺪﻩ ﺣﻘﻴﻘﻰ ﺁﻧﺮﺍ ﺑﺸﻨﺎﺳﻴﻢ‪.‬‬
‫ﺣﺎﺝﻓﺘﺢﺍﷲ ﻣﻔﺘﻮﻥ ﻳﺰﺩﻯ ﺩﺭ ﮐﺘﺎﺏ ﺭﺩ‪‬ﻳﻪ ﺧﻮﺩ ﺗﺼﺮﻳﺢ ﻣﻰﳕﺎﻳﺪ ﮐﻪ ﺍﻳﻦ ﻏﺰﻝ ﺍﺯ ﺍ ‪‬ﻡ ﻫﺎﱏ ﺍﺳﺖ‬
‫)‪ .(٤٢‬ﻋﻠﯽﺍﮐﱪ ﺩﻫﺨﺪﺍ ﻧﻴﺰ ﺩﺭ ﻟﻐﺖﻧﺎﻣﻪ )ﺟﻠﺪ ﻫﺸﺘﻢ‪ .‬ﺻﻔﺤﻪ ‪ (٢١٩‬ﺫﻳﻞ ﺍ ‪‬ﻡﻫﺎﱏ ﺍﻳﻦ ﻏﺰﻝ ﺭﺍ‬
‫ﺍﺯ ﻧﺎﻣﱪﺩﻩ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ‪ .‬ﻋﺒﺪﺍﳊﺴﲔ ﻧﻮﺍﺋﻰ ﻫﻢ ﺑﺎ ﺍﻳﻦ ﻧﻈﺮ ﳘﺮﺍﻩ ﺍﺳﺖ )‪ .(٤٣‬ﺍ ‪‬ﻡﻫﺎﱏ )ﺩﺭ‬
‫ﮔﺬﺷﺘﻪ ﺑﺴﺎﻝ ‪ ١٢٣٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٨٢٠‬ﻣﻴﻼﺩﻯ( ﺍﺯ ﺯﻧﺎﻥ ﻋﺎﳌﻪ ﻭ ﺷﺎﻋﺮﻩ ﻳﺰﺩ‬
‫ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺳﻪ ﺳﺎﻟﮕﻰ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭼﺸﻢ ﺍﺯ ﺟﻬﺎﻥ ﻓﺮﻭﺑﺴﺘﻪﺍﺳﺖ‪ .‬ﭘﺪﺭ ﺍ ‪‬ﻡﻫﺎﱏ‬
‫ﺣﺎﺝﻋﺒﺪﺍﻟﹼﺮﺣﻴﻢﺧﺎﻥ ﺑﻴﮕﻠﺮﺑﻴﮕﻰ ﻳﺰﺩ ﺍﺯ ﻣﻨﺴﻮﺑﺎﻥ ﻧﺰﺩﻳﮏ ﺟﻨﺎﺏ ﻣﲑﺯﺍﺍﲪﺪﻳﺰﺩﻯ ﳐﺎﻃﺐ ﻟﻮﺡ‬
‫ﻣﻌﺮﻭﻑ ﺍﲪﺪ )ﻋﺮﰉ( ﺍﺳﺖ‪ .‬ﺍﺟﺪﺍﺩ ﺟﻨﺎﺏ ﺍﲪﺪ ﻳﺰﺩﻯ ﻭ ﺍ ‪‬ﻡ ﻫﺎﱏ ﳘﻪ ﺍﺯ ﺭﺟﺎﻝ ﺑﺮﺟﺴﺘﻪ ﺷﻬﺮ‬
‫ﻳﺰﺩ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﳏ ‪‬ﻤﺪﺗﻘﻰﺧﺎﻥ ﻣﻌﺮﻭﻑ ﺑﻪ ﺧﺎﻥ ﺑﺰﺭﮒ ﭘﺪﺭﺑﺰﺭﮒ ﺁﻬﻧﺎ )ﻣﺘﻮﻓﹼﻰ ﺑﺴﺎﻝ‬
‫‪ ١٢١٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٧٩٨‬ﻣﻴﻼﺩﻯ( ﻣﺪ‪‬ﺗﻰ ﺣﮑﻮﻣﺖ ﻳﺰﺩ ﺭﺍ ﺑﺮ ﻋﻬﺪﻩﺩﺍﺷﺘﻪﺍﺳﺖ‪.‬‬
‫ﺍﺭﺩﺷﲑ ﺧﺎﺿﻊ ﺩﺭ ﮐﺘﺎﺏ ﺗﺬﮐﺮﻩ ﺳﺨﻨﻮﺭﺍﻥ ﻳﺰﺩ ﭘﺲ ﺍﺯ ﺑﻴﺎﻥ ﺷﺮﺡ ﺍﺣﻮﺍﻝ ﺍ ‪‬ﻡﻫﺎﱏ ﻭ ﺩﺭﺝ ﺍﺷﻌﺎﺭ‬
‫ﺍﻭ ﻏﺰﻝ ﺑﺎﻻ ﺭﺍ ﻧﻴﺰ ﻧﻘﻞ ﳕﻮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺍﺯ ﺍ ‪‬ﻡﻫﺎﱏ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ )ﺻﻔﺤﻪ ‪ .(١٥‬ﻣﺆﻟﹼﻒ ﻣﻰﮔﻮﻳﺪ‬
‫ﮐﻪ‪ :‬ﻣﺸﻬﻮﺭ ﺍﺳﺖ ﺩﻭﺳﺖ ﻋﻠﯽﺧﺎﻥ ﺍﺑﺮﻗﻮﺋﻰ ﮐﻪ ﺍﺯ ﺧﻮﺍﻧﲔ ﻳﺰﺩ ﻭ ﺑﺎ ﺍ ‪‬ﻡ ﻫﺎﱏ ﺍﺯ ﻳﮏ ﺳﻠﺴﻠﻪ‬
‫ﺑﻮﺩﻩ ﻭ ﻃﺒﻌﻰ ﺩﺍﺷﺘﻪ ﻏﺰﻝ )ﻳﮏ ﻭ ﺩﻭ( ﺭﺍ ﺍﺳﺘﻘﺒﺎﻝ ﳕﻮﺩﻩ ﻭ ﺍﺯ ﺁﻥ ﲨﻠﻪ ﮔﻔﺘﻪﺍﺳﺖ‪:‬‬
‫ﻏﲑ ﺩﻭ ﺯﻟﻒ ﺁﻥ ﺻﻨﻢ ﺑﺮ ﺭﺥ ﺩﻟﭙﺬﻳﺮ ﺍﻭ‬
 ‫ﮐﺲ ﻧﺸﻨﻴﺪﻩ ﺩﺭ ﺟﻬﺎﻥ ﺻﺒﺢ ﻳﮑﻰ ﻭ ﺷﺎﻡ ﺩﻭ‬
‫ﺍﺯ ﺍ ‪‬ﻡﻫﺎﱏ ﻧﺴﻠﯽ ﭘﺪﻳﺪ ﻧﮕﺸﺘﻪ ﻭﻟﯽ ﺍﺷﻌﺎﺭ ﺯﻳﺒﺎﺋﻰ ﺍﺯ ﺍﻭ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩﺍﺳﺖ‪ .‬ﺷﻌﺮ ﻣﻌﺮﻭﻑ ﺑﺎ ﺷﺎﻩ‬
‫ﺑﻴﺖ‪:‬‬
‫ﺩﺭ ﺑﻮﺳﺘﺎﻥ ﭼﻮ ﭼﺸﻢ ﺗﻮ ﺁﻏﺎﺯ ﻧﺎﺯ ﮐﺮﺩ‬
‫ﺳﻮﺳﻦ ﺯﺑﺎﻥ ﻃﻌﻦ ﺑﻨﺮﮔﺲ ﺩﺭﺍﺯ ﮐﺮﺩ‬
‫ﺍﺯ ﺍﻭﺳﺖ‪ .‬ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ ﺍ ‪‬ﻡﻫﺎﱏ ﺩﺭ ﻫﻨﮕﺎﻡ ﻣﺮﮒ ﺍﻧﮕﺸﺘﺮ ﭘﺮ‪‬ﺎﺋﻰ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺘﻪ ﻭ ﺧﺪﻣﺘﮑﺎﺭ‬
‫ﺍﻭ ﻗﺼﺪ ﺭﺑﻮﺩﻥ ﺁﻥ ﺩﺍﺷﺘﻪ ﮐﻪ ﺍ ‪‬ﻡﻫﺎﱏ ﭼﺸﻢ ﺑﺎﺯ ﮐﺮﺩﻩ ﻭ ﺍﻳﻦ ﺑﻴﺖ ﺷﻌﺮ ﺭﺍ ﮔﻔﺘﻪﺍﺳﺖ ‪:‬‬
‫ﮐﻢ ﻓﺮﺻﺘﻨﺪ ﻣﺮﺩﻡ ﺩﻧﻴﺎ ‪‬ﻮﺵ ﺑﺎﺵ‬
‫ﭘ‪‬ﺮ ﻣﻰﮐﻨﻨﺪ ﺑﺴﻤﻞ ﺩﺭ ﺧﻮﻥ ﺗﭙﻴﺪﻩ ﺭﺍ)‪.(٤٤‬‬
‫ﺍﺯ ﻋﻔﹼﺖ ﻧﺴ‪‬ﺎﺑﻪ ﻧﻴﺰ ﻏﺰﻟﯽ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﮐﻪ ﺑﺮﺧﻰ ﺍﺯ ﺍﺑﻴﺎﺗﺶ ﻣﺸﺎﺑﻪ ﻏﺰﻝ )ﻳﮏ ﻭ ﺩﻭ( ﻣﻨﺴﻮﺏ‬
‫ﺑﻪ ﻃﺎﻫﺮﻩ ﻭ ﻳﺎ ﺍ ‪‬ﻡﻫﺎﱏ ﺍﺳﺖ‪ .‬ﻧﺎﻡ ﺍﺻﻠﯽ ﻧﺴ‪‬ﺎﺑﻪ ﺳﮑﻴﻨﻪ ﻭ ﺍﻭ ﺩﺧﺘﺮ ﻣﲑﺯﺍﻋﺒﺪﺍﷲ ﻧﺴ‪‬ﺎﺑﻪ ﺷﲑﺍﺯﻯ‬
‫ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺗﻮﻟﹼﺪ ﻋﻔﹼﺖ ﻧﺴ‪‬ﺎﺑﻪ ﺩﺭ ﺣﺪﻭﺩ ‪ ١١٩٠ _ ٩٢‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪١٧٧٦ _ ٧٨‬‬
‫ﻣﻴﻼﺩﻯ( ﻭﺍﻗﻊ ﮔﺸﺖ‪ .‬ﺍﮔﺮﭼﻪ ﺑﺮﺣﺴﺐ ﻇﺎﻫﺮ ﻧﺰﺩ ﺍﺳﺘﺎﺩﺍﻥ ﺍﺩﺏ ﺗﻠﹼﻤﺬ ﻧﻨﻤﻮﺩ ﻭﻟﮑﻦ ﺍﺷﻌﺎﺭ ﺯﻳﺒﺎ‬
‫ﻭ ﭘﺮﻣﻐﺰﻯ ﻣﻰﺳﺮﻭﺩ‪ .‬ﺷﺎﻫﺰﺍﺩﻩ ﺣﺴﻴﻨﻌﻠﯽ ﻣﲑﺯﺍﻓﺮﻣﺎﻧﻔﺮﻣﺎ ﺣﺎﮐﻢ ﺷﲑﺍﺯ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﻧﺪﺭﻭﻥ ﺣﺮﻡ‬
‫ﺧﻮﻳﺶ ﺑﺘﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺯﻧﺎﻥ ﻭ ﺩﺧﺘﺮﺍﻧﺶ ﮔﻤﺎﺷﺖ‪ .‬ﻋﻔﹼﺖ ﻧﺴ‪‬ﺎﺑﻪ ﻫﺮﮔﺰ ﺍﺯﺩﻭﺍﺝ ﻧﮑﺮﺩ‪ .‬ﺳﺎﻝ‬
‫ﻭﻓﺎﺗﺶ ﺑﺪﺳﺖ ﻧﻴﺎﻣﺪ‪ .‬ﺍﺯ ﻗﺮﺍﺋﻦ ﻣﺴﺘﻔﺎﺩ ﻣﻰﺷﻮﺩ ﮐﻪ ﺗﺎ ﺣﺪﻭﺩ ﺳﺎﻝ ‪ ١٢٥٠‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‬
‫)‪ ١٨٣٤‬ﻣﻴﻼﺩﻯ( ﺯﻧﺪﻩ ﺑﻮﺩﻩﺍﺳﺖ )‪ .(٤٥‬ﺍﻣ‪‬ﺎ ﻏﺰﻝ ﻧﺴ‪‬ﺎﺑﻪﮐﻪﻣﺸﺎﺑﻪﻏﺰﻝﻣﻨﺴﻮﺏ‬
‫ﺑﻪﻃﺎﻫﺮﻩﻭﻳﺎﺍ ‪‬ﻡﻫﺎﱏ ﺳﺮﻭﺩﻩ ﺷﺪﻩ ﺍﻳﻦ ﺍﺳﺖ‪:‬‬
‫ﺳﺎﻗﻰ ﻣﺎﻫﺮﻭ ﻳﮑﻰ ﺳﺎﻏﺮ ﻟﻌﻞ ﻓﺎﻡ ﺩﻭ‬
‫ﺍﺯ ﮐﻒﻭ ﻟﻌﻞ ﺍﻭﺳﺘﺎﻥ ﺑﻮﺳﻪ ﻳﮑﻰ ﻭ ﺟﺎﻡ ﺩﻭ‬
‫ﺣﺎﻝ ﻣﻦ ﻭ ﻧﮕﺎﺭﻣﻦﺟﺴﻢ ﺩﻭﺍﺳﺖ ﻭﺟﺎﻥ ﻳﮑﻰ‬
‫ﻫﺴﺖ ﻓﺴﺎﻧﻪﺍﻯ ﻋﺠﺐ ﺷﺨﺺ ﻳﮑﻰ ﻭ ﻧﺎﻡ ﺩﻭ‬
‫ﺍﻳﻦ ﺩﻝ ﻭ ﺟﺎﻥ ﺧﺴﺘﻪ ﺭﺍ ﳘﺮﻩ ﻧﺎﻣﻪ ﮐﺮﺩﻩﺍﻡ‬
‫ﻗﺎﺻﺪ ﻧﻴﮏ ﭘﻰ ﺑﱪ ﻧﺎﻣﻪ ﻳﮑﻰ ﭘﻴﺎﻡ ﺩﻭ‬
 ‫ﮔﻮﺷﻪ ﭼﺸﻢ ﺍﻭ ﻧﮕﺮ ﺧﺎﻝ ﺳﻴﺎﻩ ﻣﺸﮏ ﺑﻮ‬
‫ﻧﺎﻓﻪ ﺑﻪ ﺩﺷﺖﭼﲔ ﻳﮑﻰ ﺁﻫﻮﻯ ﺧﻮﺵﺧﺮﺍﻡ ﺩﻭ‬
‫ﺯﻟﻒ ﺗﻮ ‪‬ﺮ ﻣﺮﻍ ﺩﻝ ﺩﺍﻡ ﻓﮑﻨﺪﻩ ﺍﺯ ﺩﻭ ﺳﻮ‬
‫ﺁﻩ ﮐﻪ ﻣﺸﮑﻞ ﺁﻣﺪﻩ ﺻﻴﺪ ﻳﮑﻰ ﻭ ﺩﺍﻡ ﺩﻭ‬
‫ﳏﺘﺴﺐ ﺍﺳﺖ ﻭﺷﻴﺦ ﻭﻣﻦﻗﺼ‪‬ﻪﻋﺸﻖ ﺩﺭﻣﻴﺎﻥ‬
‫ﺍﺯ ﭼﻪ ﮐﻨﻢ ﳎﺎﺑﺸﺎﻥ ﭘﺨﺘﻪ ﻳﮑﻰ ﻭ ﺧﺎﻡ ﺩﻭ‬
‫ﺕ _ ﺟﻮﺍﱏ ﭼﻪ ﺁﻭﺭﺩ ﻭ ﭘﲑﻯ ﭼﻪ ﺑﺮﺩ‬
‫ﺑﺖ ﺧﻮﺭﺩﺳﺎﻝ ﻭ ﻣﻰ ﺳﺎﳋﻮﺭﺩ‬
‫ﺑﺖ ﺧﻮﺭﺩﺳﺎﻟﯽ ﮐﻪ ﻳﮏ ﺟﻠﻮﻩﺍﺵ‬
‫ﺑﱪﺩ ﺍﺯ ﺩﻝ ﺍﻧﺪﻳﺸﻪ ﺧﻮﺍﺏ ﻭ ﺧﻮﺭﺩ‬
‫ﻣﻰ ﺳﺎﳋﻮﺭﺩﻯ ﮐﻪ ﻳﮏ ﻗﻄﺮﻩﺍﺵ‬
‫ﳔﻮﺭﺩﺁﻧﮑﻪﻣﺮﺩ ﻭﳕﺮﺩﺁﻥ ﮐﻪﺧﻮﺭﺩ‬
‫ﺯ ﻳﮏ ﺧﻢ ﺩﻫﺪ ﺳﺎﻗﻰ ﺭﻭﺯﮔﺎﺭ‬
‫ﺗﺮﺍ ﺻﺎﻑ ﺻﺎﻑ ﻭ ﻣﺮﺍ ﺩُﺭﺩ ﺩُﺭﺩ‬
‫ﻫﺰﺍﺭﺍﻥ ﺍﺳﲑ ﻭﻳﻨﺪ ﻭ ﻳﮑﻰ‬
‫ﻏﺒﺎﺭ ﻋﻼﻳﻖ ﺯﻗﻠﺒﺶ ﺳﺘﺮﺩ‬
‫ﻧﻪ ﺑﺎﺯﻯ ﺍﺳﺖ ﺭﻓﱳ ﲟﻴﺪﺍﻥ ﻋﺸﻖ‬
‫ﮐﻪ ﺍﺯ ﺻﺪﻫﺰﺍﺭﺍﻥ ﻳﮑﻰ ﭘﺎ ﻓﺸﺮﺩ‬
‫ﺯ ﻃﻮﻃﻰ ﺩﻋﺎ ﺩﻋﻮﻯﺍﺯﻣﺪ‪‬ﻋﻰ ﺍﺳﺖ‬
‫ﺑﺒﻴﻨﻴﻢ ﺗﺎ ﮔﻮﻯ ﻣﻴﺪﺍﻥ ﮐﻪ ﺑﺮﺩ‬
‫ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ ﺟﻨﺎﺏ ﻣﺎﺭﺛﺎﺭﻭﺕ ﺍﻳﻦ ﺷﻌﺮ ﺭﺍ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ )‪ .(٤٦‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ‬
‫ﺩﺍﺷﺖ ﮐﻪ ﲣﻠﹼﺺ ﻃﻮﻃﻰ ﻇﺎﻫﺮﹰﺍ ﻣﻰﺭﺳﺎﻧﺪ ﮐﻪ ﺷﻌﺮ ﺍﺯ ﻃﺎﻫﺮﻩ ﻧﻴﺴﺖ‪ .‬ﺟﻨﺎﺏ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ‬
‫ﺩﺭ ﺧﺼﻮﺹ ﺳﺮﺍﻳﻨﺪﻩ ﺍﻳﻦ ﺷﻌﺮ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﻗﻄﻌﻪ ﺍﺯ ﮐﻴﺴﺖ ﻭ ﺍﻳﻦ ﻃﻮﻃﻰ ﺍﺯ‬
‫ﮐﺠﺎﺳﺖ ﲢﻘﻴﻖ ﻭ ﲡﺴ‪‬ﺴﻰ ﮐﻪ ﺗﺎﺣﺎﻝ ﺩﺭﻳﻦ ﺑﺎﺭﻩ ﮐﺮﺩﻩﺍﻡ ﲜﺎﺋﻰ ﻧﺮﺳﻴﺪﻩﺍﺳﺖ‪ .‬ﺍﺑﻮﻧﺼﺮ ﺷﻴﺒﺎﱏ‬
‫)ﻓﺘﺢﺍﷲﺧﺎﻥ ﮐﺎﺷﺎﱏ( ﺷﺎﻋﺮ ﻣﻌﺮﻭﻑ ﻭ ﻣﺸﻬﻮﺭ ﻣﺘﻮ‪‬ﰱ ﺑﺴﺎﻝ ‪ ١٣٠٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺩﺭ ﺟُﻨﮕﻰ‬
‫ﮐﻪ ﺁﻥ ﺭﺍ ﺩﺭ ﺳﻨﻮﺍﺕ ‪ ١٢٧٥‬ﻗﻤﺮﻯ ﻧﻮﺷﺘﻪﺍﺳﺖ ﺳﻪ ﺑﻴﺖ ﺍﻭ‪‬ﻝ ﺍﻳﻦ ﻗﻄﻌﻪ ﺭﺍ ﺩﺭ ﺟُﻨﮓ ﻣﺰﺑﻮﺭ‬
‫ﺑﻨﺎﻡ ﺣﮑﻴﻢ ﻓﺮﺩﻭﺳﻰ ﺛﺒﺖ ﮐﺮﺩﻩ ﮐﻪ ﻣﺴﻠﹼﻤﹰﺎ ﺍﻳﻦ ﺍﻧﺘﺴﺎﺏ ﻧﻴﺰ ﺻﺤﻴﺢ ﻧﻴﺴﺖ ﻭﻟﯽ ﺍﻳﻦ ﻧﮑﺘﻪ ﺭﺍ‬
‫ﻣﻰﺭﺳﺎﻧﺪ ﮐﻪ ﺩﺭ ﺻﺪﺳﺎﻝ ﻗﺒﻞ ﺍﻳﻦ ﺷﻌﺮ ﺩﺭ ﺍﻓﻮﺍﻩ ﺍﺩﺑﺎﺀ ﺑﻮﺩﻩ ﻭ ﺍﻧﺘﺴﺎﰉ ﻫﻢ ﺑﻪ ﺣﻀﺮﺕ ﻃﺎﻫﺮﻩ‬
‫ﻼ ﺍﺯ‬
‫ﻧﺪﺍﺷﺘﻪﺍﺳﺖ‪ .‬ﻳﮏ ﻧﻔﺮ ﺷﺎﻋﺮ ‪‬ﺎﺋﻰ ﻧﻴﺰ ﺑﺘﺨﻠﹼﺺ ﻃﻮﻃﻰ ﺩﺍﺭﱘ ﮐﻪ ﺍﲰﺶ ﳏﻤ‪‬ﺪﺣﺴﲔ ﻭ ﺍﺻ ﹰ‬
‫ﺍﻫﻞ ﻣﺮﺍﻏﻪ ﺁﺫﺭﺑﺎﳚﺎﻥ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺑﺎﻃﻮﻡ ﻣﻰﺯﻳﺴﺘﻪ‪...‬ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺍﻭ ﮐﻪ ﺗﺎ ﺍﻳﻦ ﺍﻭﺍﺧﺮ ﺯﻧﺪﻩ‬
‫ﺑﻮﺩﻩ ﻣﺪ‪‬ﺎ ﺑﻌﺪ ﺍﺯ ﺯﻣﺎﻥ ﺍﺑﻮﻧﺼﺮ ﺷﻴﺒﺎﱏ ﺍﺳﺖ ﮐﻪ ﺑﻄﻮﺭﻯ ﮐﻪ ﻣﺬﮐﻮﺭ ﺁﻣﺪ ﺳﻪ ﺑﻴﺖ ﺍﺯ ﺍﻳﻦ‬
‫ﻗﻄﻌﻪ ﺭﺍ ﺩﺭ ﺟُﻨﮓ ﺧﻮﺩ ﺛﺒﺖ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﻳﻦ ﻗﻄﻌﻪ ﻧﻪ ﺍﺯ ﻃﺎﻫﺮﻩ ﺍﺳﺖ ﻭ ﻧﻪ ﺍﺯ‬
‫ﻃﻮﻃﻰ ﻣﺮﺍﻏﻪﺍﻯ)‪ .(٤٧‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﻃﻮﻃﻰ ﲣﻠﹼﺺ ﻳﮑﻰ ﺍﺯ ﺑﺎﻧﻮﺍﻥ ﺷﺎﻋﺮﻩ ﺍﻫﻞ‬
‫ﺷﻮﺷﺘﺮ ﻧﻴﺰ ﺑﻮﺩﻩﺍﺳﺖ )‪ .(٤٨‬ﺍﻣ‪‬ﺎ ﺟﻨﺎﺏ ﻃﻮﻃﻰ ﻣﺮﺍﻏﻪﺍﻯ ﮐﻪ ﺟﻨﺎﺏ ﺑﻴﻀﺎﺋﻰ ﺍﺯ ﺍﻭ ﻳﺎﺩ‬
‫ﮐﺮﺩﻩﺍﺳﺖ ﺍﺯ ‪‬ﺎﺋﻴﺎﻥ ﻣﻄﹼﻠﻊ ﻭ ﺍﺩﻳﺐ ﺑﻮﺩﻩ ﻭ ﺳﺎﳍﺎ ﺩﺭ ﺭﻭﺳﻴ‪‬ﻪ ﻭ ﭼﲔ ﲞﺪﻣﺖ ﻭ ﺗﺒﻠﻴﻎ ﺍﻣﺮﺍﷲ‬
‫ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺩﺭ ﳎﻠﹼﺪ ﻫﺸﺘﻢ ﺗﺎﺭﻳﺦ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ ﺿﻤﻦ ﺑﻴﺎﻥ‬
‫ﺍﺣﻮﺍﻝ ‪‬ﺎﺋﻴﺎﻥ ﻣﺮﺍﻏﻪ ﺩﺭ ﺑﺎﺏ ﺍﻭ ﭼﻨﲔ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺩﻳﮕﺮ ﺁﻗﺎﻣﲑﺯﺍﺣﺴﲔ ﻃﻮﻃﻰ ﺍﺯ ﻃﻼﹼﺏ ﻓﺎﺿﻞ‬
‫ﺑﺼ‪‬ﺤﺎﰱ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺷﺖ ﻭ ﭼﻮﻥ ﺍﳝﺎﻧﺶ ﺷﻬﺮﺕ ﮔﺮﻓﺖ ﺭﺋﻴﺲ ﻃﻼﹼﺏ ﻧﺎﻇﻢﺍﻟﹼﺸﺮﻳﻌﻪ ﺑﻮﺍﺳﻄﻪ ﺩﻭ‬
‫ﺗﻦ ﺍﺯ ﺁﻧﺎﻥ ﻭﻯ ﺭﺍ ﺣﺎﺿﺮ ﮐﺮﺩﻩ ﺑﻔﻠﮑﻪ ﺑﺴﺘﻪ ﭼﻮﺏ ﺑﺴﻴﺎﺭ ﺯﺩﻧﺪ ﻭ ﺑﺎﻃﹼﻼﻉ ﺣﮑﻮﻣﺖ ﺗﺒﻌﻴﺪ‬
‫ﮐﺮﺩﻧﺪ‪ .‬ﻻﺟﺮﻡ ﺑﺮﻭﺳﻴ‪‬ﻪ ﺭﻓﺘﻪ ﺩﺭ ﲡﺎﺭﺕ ﺩﺍﺧﻞ ﺷﺪﻩ ﺳﺎﻟﻴﺎﱏ ﺑﺘﺒﻠﻴﻎ ﻭ ﺗﺮﻗﻴﻢ ﺩﺭ ﳑﺎﻟﮏ ﺭﻭﺳﻴ‪‬ﻪ ﻭ‬
‫ﭼﲔ ﻭ ﺧﺎﻭﻩ ﺧﺪﻣﺖ ﳘﻰ ﳕﻮﺩ )ﻗﺴﻤﺖ ﺩﻭﻡ‪ ،‬ﺻﻔﺤﻪ ‪ .(١٠٧‬ﻣﲑﺯﺍ ﺣﺴﲔ ﻃﻮﻃﻰ ﻣﺮﺍﻏﻪﺍﻯ‬
‫ﺻﺎﺣﺐ ﺑﺮﺧﻰ ﺍﺯ ﻣﻘﺎﻻﺕ ﺑﺰﺑﺎﻥ ﻓﺎﺭﺳﻰ ﺍﺳﺖ)‪.(٤٩‬‬
‫ﺙ _ ﺑﻈﻬﻮﺭ ﺁﻥ ﺷﻪ ﻣﺎﻋﺮﻑ ﻋﻈﻤﺖ ﺷﺆﻭﻥ ﺟﻼﻟﻪ‬
‫ﲜﻬﺎﻥ ﺟﺎﻥ ﺷﺪﻩ ﺍﺯ ﺷﺮﻑ ﺣﺴﻨﺖ ﻭ ﻋ ‪‬ﺰﻣﻘﺎﻟﻪ‬
‫ﳘﻪﺟﺎ ﲨﻠﻪﺍﻧﺲ ﻭﺟﺎﻥ ﺷﺪﻩ ﺩﺭﻗﺪﻭﻡ ﻭﻯ ﺍﺭﻣﻐﺎﻥ‬
‫ﺑﺘﻌﺸ‪‬ﻖ ﺁﻣﺪﻩ ﻋﺎﺷﻘﺎﻥ ﻭ ﻗﻄﻊ ﺳﺒﻴﻞ ﻭﺻﺎﻟﻪ‬
‫ﻃﻠﻊﺍﻟﺒﻬﺎﺀ ﻭ ﺍﺷﺮﻗﺖ ﻇﻬﺮﺍﻟﻌﻼﺀ ﻭ ﺍﳌﻌﺖ‬
‫ﻗﻠﻞ ﺍﻟﻮﺟﻮﺩ ﺗﺴﻴ‪‬ﺮﺕ ﻓﻠﮑﺎ ﻟﻮﺟﻪ ﲨﺎﻟﻪ‬
 ‫ﳘﻪ ﺍﻧﺒﻴﺎﺀ ﻣﻬﺮﻭﻟﻪ ﻣﺘﱪ‪‬ﺟﹰﺎ ﲜﻤﺎﻟﻪ‬ ‫ﳘﻪ ﺁﻳﻪﻫﺎﻯ ﻣﺴﻠﺴﻠﻪ ﺯﻟﺴﺎﻥ ﺍﻭ ﺷﺪﻩ ﻧﺎﺯﻟﻪ‬
‫ﭼﻮ ﺭﻭﺍﻧﻪ ﺷﺪ ﺑﺼﻒ ﺑﻼ ﭘﻰ ﮐﺮﺩﻥ ﺳﺮﻭ ﺟﺎﻥ ﻓﺪﺍ‬
‫ﺑﺮﻩ ﺧﺪﺍ ﺯﺩﺭ ﻭﻓﺎ ﺑﻠﻎ ﺍﻟﻌﻠﯽ ﺑﮑﻤﺎﻟﻪ‬
‫ﮐﻪ ﺯﻫﻮﻝ ﻃﻴﺶ ﺳﭙﻪ ﺟﻨﺎﻥ ﭼﻮ ﺑﺮﺁﻣﺪﺍﺯ ﭘﻰ ﺭﺯﻣﮕﻪ‬
‫ﳘﻪ ﭼﻮﻥ ﻭﺣﻮﺵﺟﻬﺎﻥ ﺳﻴﻪ ﮐﺸﻒﺍﻟﹼﺪﺟﻰ ﲜﻤﺎﻟﻪ‬
‫ﺑﺮﺁﻥ ﲨﺎﻋﺖ ﮐﻴﻨﻪﺟﻮ ﭘﻰ ﺟﺮﻋﻪﺍﻯ ﺷﺪﻩ ﺭﻭﺑﺮﻭ‬
‫ﮐﻪ ﺯ ﺷﺮﻡ ﺁﻥ ﳘﻪ ﮔﻔﺘﮕﻮ ﺳﮑﺖ ﺍﻟﻮﺩﺍ ﺑﺴﺆﺍﻟﻪ‬
‫ﺯ ﺟﻨﺎﻥ ﻣﮑﺎﺭﻡ ﺧﻠﻖ ﺍﻭ ﺯ ﭼﻨﺎﻥ ﳏﺎﺳﻦ ﺧﻠﻖ ﻭﺧﻮ‬
‫ﳘﻪ ﻣﻌﺘﺮﻑ ﮐﻪ ﺯﻫﻰ ﻧﮑﻮﺣﺴﻨﺖ ﲨﻴﻊ ﺧﺼﺎﻟﻪ‬
‫ﺑﺘﻌﻴ‪‬ﺶ ﺷﻪ ﺧﺴﺮﻭﺍﻥ ﺑﺪﺭﻭﺩ ﻋﺘﺮﺕ ﺳﺮﻭﺭﺍﻥ‬
‫ﺭﺳﺪ ﺍﺯ ﺻﻮﺍﻣﻊ ﻗﺪﺳﻴﺎﻥ ﺻﻠﹼﻮﺍ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ‬
‫ﺍﻳﻦ ﻗﻄﻌﻪ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﺟُﻨﮓﻫﺎﻯ ﻧﺴﺒ ﹰﺔ ﻗﺪﳝﻰ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻨﺴﻮﺏ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪.‬‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﺍﺯ ﲨﻠﻪ ﺑﻪ ﺟُﻨﮕﻰ ﺧﻄﹼﻰ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻣﻠﮏ ﻃﻬﺮﺍﻥ ﺩﺳﺖ ﻳﺎﻓﺖ ﮐﻪ ﺑﺴﺎﻝ ‪١٣٢٥‬‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٩٠٧‬ﻣﻴﻼﺩﻯ( ﺍﺳﺘﻨﺴﺎﺥ ﮔﺮﺩﻳﺪﻩﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺷﻌﺮ ﺩﺭ ﺟُﻨﮓ ﻣﺬﮐﻮﺭ ﺑﻪ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺷﺪﻩﺑﻮﺩ‪ .‬ﺳﻴ‪‬ﺪﳏﻤ‪‬ﺪﻋﻠﯽ ﮔﻠﺮﻳﺰ ﺩﺭ ﳎﻠﹼﺪ ﺩﻭﻡ ﮐﺘﺎﺏ ﻣﻴﻨﻮ ﺩﺭ ﻳﺎ ﺑﺎﺏﺍﳉﻨ‪‬ﻪ‬
‫ﻗﺰﻭﻳﻦ ﺑﺮﺧﻰ ﺍﺯ ﺍﺑﻴﺎﺕ ﻗﻄﻌﻪ ﻣﻮﺭﺩ ﲝﺚ ﺭﺍ ﺍﺯ ﻳﮏ ﺟُﻨﮓ ﺍﺷﻌﺎﺭ ﻣﺮﺑﻮﻁ ﺑﻪ ﺳﺎﻝ ‪١٣١٣‬‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٩٥‬ﻣﻴﻼﺩﻯ( ﻧﻘﻞ ﮐﺮﺩﻩ ﻭ ﮔﻔﺘﻪ ﮐﻪ ﺻﺎﺣﺐ ﺟُﻨﮓ ﺷﻌﺮ ﻣﺬﮐﻮﺭ ﺭﺍ ﺑﻪ‬
‫ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻣﻨﺴﻮﺏ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ )ﺻﻔﺤﻪ ‪.(٤٨٨‬‬
‫ﺝ_ﺍﮔﺮ ﺑﺒﺎﺩ ﺩﻫﻢ ﺯﻟﻒ ﻋﻨﱪﺁﺳﺎ ﺭﺍ ﺍﺳﲑ ﺧﻮﻳﺶ ﮐﻨﻢ ﺁﻫﻮﺍﻥ ﺻﺤﺮﺍ ﺭﺍ‬
‫ﻭﮔﺮﺑﻨﺮﮔﺲﺷﻬﻼﻯﺧﻮﻳﺶﺳﺮﻣﻪﮐﺸﻢ ﺑﺮﻭﺯ ﺗﲑﻩ ﻧﺸﺎﱎ ﲤﺎﻡ ﺩﻧﻴﺎ ﺭﺍ‬
‫ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﺭﻭﱘ ﺳﭙﻬﺮ ﻫﺮﺩﻡ ﺻﺒﺢ ﺑﺮﻭﻥ ﺑﺮﺁﻭﺭﺩ ﺁﺋﻴﻨﻪ ﻣﻄﹼﻼ ﺭﺍ‬
‫ﮔﺬﺍﺭ ﻣﻦ ﺑﮑﻠﻴﺴﺎ ﺍﮔﺮ ﻓﺘﺪ ﺭﻭﺯﻯ ﺑﺪﻳﻦ ﺧﻮﻳﺶ ﺑﺮﻡ ﺩﺧﺘﺮﺍﻥ ﺗﺮﺳﺎﺭﺍ‬
‫ﺍﻳﻦ ﻗﻄﻌﻪ ﺩﺭ ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ)ﺻﻔﺤﻪ ‪ (٢٦‬ﺍﺯ ﺗﺄﻟﻴﻔﺎﺕ ﺍﺯﻟﻴﺎﻥ )ﲟﻨﺎﺳﺒﺖ ﻳﮑﺼﺪﻣﲔ ﺳﺎﻝ‬
‫ﺷﻬﺎﺩﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ( ﻭ ﻧﻴﺰ ﺩﺭ ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ)ﳎﻠﹼﺪ ﺳﻰ ﻭ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪ (١١٢‬ﺑﺪﻳﻦ‬
‫ﻧﺎﺩﺭﻩ ﺯﻣﺎﻧﻪ ﻣﻨﺴﻮﺏ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪.‬‬
‫ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﻓﻨﺎﻥ ﻧﻴﺰ ﺩﺭ ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ )ﺻﻔﺤﻪ ‪ (٩٤‬ﺁﻧﺮﺍ ﻧﻘﻞ ﮐﺮﺩﻩﺍﺳﺖ‪.‬‬
‫ﭺ_ ﺑﻮﺩﺳﻮﻯ ﺗﻮﺍﻡ ﺭﺍﺯ ﻬﻧﺎﱏ ﮐﻪ ﺯﺍﱎ ﻫﺴﺖ ﻋﻴﺶ ﻭ ﮐﺎﻣﺮﺍﱏ‬
‫ﺑﺒﺰﻡ ﺧﺎﻟﯽ ﺍﺯ ﺑﻴﮕﺎﻧﻪ ﺗﻮ‬ ‫ﺷﺪﻡ ﭼﻮﻥ ﺁﺷﻨﺎ ﺍﻯ ﻳﺎﺭ ﺟﺎﱏ‬
‫ﺍﻯ ﻣﺎﻫﺮﻭﱘ ﺍﻯ ﻣﺸﮏ ﻣﻮﱘ‬
‫ﻳﺎﺭﻡ ﺗﻮﺋﻰ ﺗﻮ ﺍﻯ ﺷﻬﺮﻳﺎﺭﻡ‬
‫ﺑﻌﺮﺵﺟﺎﻥﭼﻮﻥ ﺗﻮ ﺟﺎﻧﺎﻧﻪﺍﻯﺑﻮﺩﮐﻪ ﻗﻬﺮ ﺍﺯ ﻋﺎﺭﺿﺖﺍﻓﺴﺎﻧﻪﺍﻯﺑﻮﺩ‬
‫ﺑﺰﻳﺮ ﺩﺍﻡ ﺯﻟﻔﺖ ﺩﺍﻧﻪ ﺗﻮ ﺑﺪﺍﻣﻢ ﺩﺭﻓﮑﻨﺪ ﺁﻥ ﺩﺍﻧﻪ ﺗﻮ‬
‫ﺩﺭ ﳏﻔﻞ ﺧﻮﺩ ﺑﺎﺭﻡ ﺩﻩ ﺍﻯ ﻳﺎﺭ‬
‫ﭘﻴﺶ ﺭﻗﻴﺒﺎﻥ ﻣﻨﻤﺎ ﺗﻮ ﺧﺎﺭﻡ‬
‫ﻓﺮﺍﻕ ﺭﻭﻳﺖﺍﻯﺳﻠﻄﺎﻥ ﺧﻮﺑﺎﻥ ﭼﻮ ﺯﻟﻔﺖ ﮐﺮﺩﻩ ﻋﺎﱂ ﺭﺍ ﭘﺮﻳﺸﺎﻥ‬
‫‪‬ﺮ ﺑﺰﻣﻰ ﺩﺭﺁﱘ ﳘﭽﻮ ﻃﻔﻼﻥ ﮐﻪ ﺷﺎﻳﺪ ﺑﺸﻨﻮﻡ ﺍﻓﺴﺎﻧﻪ ﺗﻮ‬
‫ﮔﺮ ﺑﺮ ﻟﺐ ﺁﺭﻯ ﻳﮑﺒﺎﺭ ﻧﺎﻣﻢ‬
‫ﺩﺭ ﺧﺎﮎ ﭘﺎﻳﺖ ﺻﺪﺟﺎﻥ ﻓﺸﺎﱎ‬
‫ﺯ ﺩﺭﺩ ﻋﺸﻘﺖ ﺍﻯ ﻣﺎﻩ ﺣﺒﻴﺒﺎﻥ ﺭﻣﻴﺪﻧﺪ ﺍﺯ ﻣﺪﺍﻭﺍﱘ ﻃﺒﻴﺒﺎﻥ‬
‫ﺷﺮﺍﰉ ﻧﻮﺷﻢ ﺍﺯ ﭘﻴﻤﺎﻧﻪ ﺗﻮ‬ ‫ﺧﻮﺵ ﺁﻥ ﺩﻡ ﮐﻪ ﻋﻠﯽﺭﻏﻢﺭﻗﻴﺒﺎﻥ‬
‫ﺍﻯ ﺩﻝﺳﺘﺎﱎ ﺟﺰ ﺗﻮ ﻧﺪﺍﺭﻡ‬
‫ﺟﺎﱎ ﻧﺜﺎﺭﺕ ﺍﻯ ﺗﺎﺟﺪﺍﺭﻡ‬
‫ﻣﻨﻢ ﺍﻯ ﺳﺮﻭ ﻗﺪ ﺩﻳﻮﺍﻧﻪ ﺗﻮ ﺍﺯ ﺁﻥ ﺩﻭ ﻧﺮﮔﺲ ﻣﺴﺘﺎﻧﻪ ﺗﻮ‬
‫ﺷﺪﻡ ﺍﺯ ﻋﺎﺭﺽ ﺟﺬﺑﺎﻧﻪ ﺗﻮ ﺍﺳﲑ ﻋﺸﻖ ﺟﺎﻭﻳﺪﺍﻧﻪ ﺗﻮ‬
‫ﺍﻯ ﮔﻠﻌﺬﺍﺭﻡ ﺑﺮﺩﻯ ﻗﺮﺍﺭﻡ‬
‫ﻧﺎﻻﻥ ﺯﻫﺠﺮﺕ ﳘﭽﻮﻥﻫﺰﺍﺭﻡ‬
 ‫ﺗﻮ ﺩﺍﱏ ﺍﻯ ﻧﮕﺎﺭ ﻣﺎﻫﺮﻭﱘ ﮔﻬﻰ ﭼﻮﮔﺎﻥ ﻋﺸﻘﺖ ﳘﭽﻮﮔﻮﱘ‬
‫ﺑﺰﻟﻔﺎﻧﺖ ﺯﱏ ﭼﻮﻥ ﺷﺎﻧﻪ ﮔﻮﱘ ﮐﻪ ﻣﻦ ﺍﻯ ﮐﺎﺵ ﺑﻮﺩﻡ ﺷﺎﻧﻪ ﺗﻮ‬
‫ﻣﺮﺩﻡ ﺑﮑﻮﻳﺖ ﺩﺭ ﺁﺭﺯﻭﻳﺖ‬
‫ﺟﺰ ﻭﺻﻞﺭﻭﻳﺖﻗﺼﺪﻯﻧﺪﺍﺭﻡ‬
‫ﲜﺰ ﻧﺎﻡ ﺗﺮﺍ ﺑﺮ ﻟﺐ ﻧﺮﺍﱎ‬ ‫ﺯﻋﺸﻘﺖ ﮔﺮﺑﺴﻮﺯﺩ ﺍﺳﺘﺨﻮﺍﱎ‬
‫ﮐﻪ ﻳﮏ ﺑﺎﺭﻡﺑﺮﺩﺑﺮﺧﺎﻧﻪ ﺗﻮ‬ ‫ﺑﭙﺎﻯﺁﻥﮐﺴﻰﺻﺪﺟﺎﻥﻓﺸﺎﱎ‬
‫ﮔﺎﻩ ﺍﺯ ﻭﺻﺎﻟﺖ ﺷﺎﺩﻡ ﳕﺎﺋﻰ‬
‫ﮔﺎﻩ ﺍﺯﻓﺮﺍﻗﺖ ﺳﺎﺯﻯ ﻧﺰﺍﺭﻡ‬
‫ﭼﻨﺎﻥ ﮔﺮﻡ ﺍﺯ ﻣﻴﺖﺍﻯﺩﻟﺴﺘﺎﱎ ﮐﻪ ﺩﻟﺴﺮﺩ ﺍﺯ ‪‬ﺸﺖ ﺟﺎﻭﺩﺍﱎ‬
‫ﻣﻦ ﺁﻥ ﻣﺮﻍ ﺭﻣﻴﺪﻩ ﺯﺁﺷﻴﺎﱎ ﮐﻪ ﻧﺸﻨﺎﺳﻢﲜﺰﮐﺎﺷﺎﻧﻪ ﺗﻮ‬
‫ﺑﺎﺯﺍ ﺑﻪ ﭘﻴﺸﻢ ﺑﲔ ﻗﻠﺐ ﺭﻳﺸﻢ‬
‫ﺗﺎﮐﻰ ﮔﺬﺍﺭﻯ ﺩﺭ ﺍﻧﺘﻈﺎﺭﻡ‬
‫ﺷﺪﻩﻫﺮﻣﻮﻯﺯﻟﻔﺖﻳﮏﮐﻤﻨﺪﻡ ﮐﻪ ﺑﺮﻋﺸﻖﺗﻮﮐﺮﺩﻩﭘﺎﻯﺑﻨﺪﻡ‬
‫ﺷﺪﻡﺍﻯﺩﻟﱪ ﺑﺎﻻ ﺑﻠﻨﺪﻡ ﻫﻼﮎﺍﺯﻏﻤﺰﻩ ﻓﺘ‪‬ﺎﻧﻪ ﺗﻮ‬
‫ﻗﺪ ﺑﻠﻨﺪﺕ ﺳﺮﻭ ﺭﻭﺍﱎ‬
‫ﺯﻟﻒ ﮐﻤﻨﺪﺕ ﻣﺸﮏ ﺗﺘﺎﺭﻡ‬
‫ﮐﻪ ﺍﻓﺘﺎﺩﺍﺯﻧﻈﺮﻫﺎ ﺳﻨﺒﻞ ﺗﺮ‬ ‫ﭼﻨﺎﻥ ﺯ ﺍﺑﺮ ﺑﻘﺎ ﺑﺎﺭﻳﺪ ﮔﻮﻫﺮ‬
‫ﮐﻪ ﺑﺎﺷﺪ ﺳﻨﺒﻞ ﺭﳛﺎﻧﻪ ﺗﻮ‬ ‫ﻧﺪﺍﺭﺩ ﻗﺪﺭﺁﳒﺎ ﻣﺸﮏ ﻋﻨﱪ‬
‫ﭼﻮﻥ ﭘﺎﺩﺷﺎﻫﻰﮔﺎﻫﻰﻧﮕﺎﻫﻰ‬
‫ﺑﺮ ﺍﻳﻦﺍﺳﲑﺕﺍﻯﺷﻬﺴﻮﺍﺭﻡ‬
‫ﺍﻳﻦ ﻣﺴﻤ‪‬ﻂ ﻭ ﻳﺎ ﺑﮕﻔﺘﻪ ﮔﻮﻳﺎﺗﺮ ﺗﺮﺟﻴﻊﺑﻨﺪ ﺩﺭ ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ)ﺻﻔﺤﺎﺕ ‪ (٣٢ _ ٣٤‬ﻭ ﳎﻤﻮﻋﻪ‬
‫ﭼﻬﺎﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ )ﺻﻔﺤﺎﺕ ‪ (٩٦ _ ٩٧‬ﻭ ﺍﺑﻴﺎﺗﻰ ﺍﺯ ﺁﻥ ﺩﺭ ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ )ﳎﻠﹼﺪ ﺳﻰ ﻭ‬
‫ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪ (١١٢‬ﺍﺯ ﻃﺎﻫﺮﻩ ﺩﺍﻧﺴﺘﻪ ﺷﺪﻩﺍﺳﺖ‪.‬‬
 ‫ﺡ_ﺍﻯﺑﺴﺮﺯﻟﻒ ﺗﻮﺳﻮﺩﺍﻯﻣﻦ ﻭﺯ ﻏﻢ ﻫﺠﺮﺍﻥ ﺗﻮﻏﻮﻏﺎﻯﻣﻦ‬
‫ﻟﻌﻞ ﻟﺒﺖ ﺷﻬﺪ ﻣﺼﻔﹼﺎﻯ ﻣﻦ ﻋﺸﻖ ﺗﻮ ﺑﮕﺮﻓﺖ ﺳﺮﺍﭘﺎﻯﻣﻦ‬
‫ﻣﻦ ﺷﺪﻩ ﺗﻮ ﺁﻣﺪﻩ ﺑﺮ ﺟﺎﻯ ﻣﻦ‬
‫ﮔﺮﭼﻪ ﺑﺴﻰﺭﻧﺞﻏﻤﺖﺑﺮﺩﻩﺍﻡ ﺟﺎﻡ ﭘﻴﺎﭘﻰ ﺯﺑﻼ ﺧﻮﺭﺩﻩﺍﻡ‬
‫ﺳﻮﺧﺘﻪ ﺟﺎﱎ ﺍﮔﺮﺍﻓﺴﺮﺩﻩﺍﻡ ﺯﻧﺪﻩ ﺩﱂﮔﺮﭼﻪ ﺯﻏﻢ ﻣﺮﺩﻩﺍﻡ‬
‫ﭼﻮﻥ ﻟﺐ ﺗﻮ ﻫﺴﺖ ﻣﺴﻴﺤﺎﻯ ﻣﻦ‬
‫ﮔﻨﺞ ﻣﻨﻢ ﺑﺎﱏ ﳐﺰﻥ ﺗﻮﺋﻰ ﺳﻴﻢ ﻣﻨﻢ ﺻﺎﺣﺐ ﻣﻌﺪﻥ ﺗﻮﺋﻰ‬
‫ﺩﺍﻧﻪﻣﻨﻢﺻﺎﺣﺐﺧﺮﻣﻦ ﺗﻮﺋﻰ ﻫﻴﮑﻞ ﻣﻦﭼﻴﺴﺖﺍﮔﺮﻣﻦﺗﻮﺋﻰ‬
‫ﮔﺮ ﺗﻮ ﻣﲎ ﭼﻴﺴﺖ ﻫﻴﻮﻻﻯ ﻣﻦ‬
‫ﻭﺯﻗﺪﺡ ﺑﺎﺩﻩ ﻋﺸﻖ ﺗﻮ ﻣﺴﺖ‬ ‫ﻣﻦ ﺷﺪﻡﺍﺯﻣﻬﺮﺗﻮﭼﻮﻥ ﺫﺭ‪‬ﻩﭘﺴﺖ‬
‫ﺗﺎﺑﺴﺮﺯﻟﻒﺗﻮ ﺩﺍﺩﱘ ﺩﺳﺖ ﺗﺎﺗﻮﻣﲎﻣﻦ ﺷﺪﻩﺍﻡﺧﻮﺩﭘﺮﺳﺖ‬
‫ﺳﺠﺪﻩ ﮔﻪ ﻣﻦ ﺷﺪﻩ ﺍﻋﻀﺎﻯ ﻣﻦ‬
‫ﻭﺭﺯﺗﻮ ﻧﺒﻮﺩ ﺯﭼﻪ ﳎﻨﻮﻥ ﮐﲎ‬ ‫ﺩﻝ‪ ،‬ﺍﮔﺮﺍﺯﺗﺴﺖ ﭼﺮﺍﺧﻮﻥ ﮐﲎ‬
‫ﺩﻣﺒﺪﻡﺍﻳﻦﺳﻮﺯﺩﻝ ﺍﻓﺰﻭﻥ ﮐﲎ ﺗﺎ ﺧﻮﺩﱘ ﺭﺍ ﳘﻪ ﺑﲑﻭﻥ ﮐﲎ‬
‫ﺟﺎﻯ ﮐﲎ ﺩﺭ ﺩﻝ ﺷﻴﺪﺍﻯ ﻣﻦ‬
‫ﺳﻮﺧﺖﻣﺮﺍﻣﺎﻳﻪ ﻫﺮﻫﺴﺖﻭ ﺑﻮﺩ‬ ‫ﺁﺗﺶ ﻋﺸﻘﺖﭼﻮﺑﺮﺍﻓﺮﻭﺧﺖﺩﻭﺩ‬
‫ﮐﻔﺮﻭ ﻣﺴﻠﻤﺎﻧﻴﻢ ﺍﺯ ﻣﻦ ﺯﺩﻭﺩ ﺗﺎ ﲞﻢ ﺍﺑﺮﻭﻳﺖ ﺁﺭﻡ ﺳﺠﻮﺩ‬
‫ﻓﺮﻕ ﻧﻪ ﺍﺯ ﮐﻌﺒﻪ ﮐﻠﻴﺴﺎﻯ ﻣﻦ‬
‫ﮐﻠﮏ ﺍﺯﻝﺗﺎﺑﻮﺭﻕ ﺯﺩ ﺭﻗﻢ ﮔﺸﺖﻫﻢﺁﻏﻮﺵﭼﻮﻟﻮﺡ ﻭ ﻗﻠﻢ‬
‫ﻧﺎﻣﺪﻩﺧﻠﻘﻰﺑﻮﺟﻮﺩ ﺍﺯ ﻋﺪﻡ ﺑﺮﺗﻦ ﺁﺩﻡ ﭼﻮ ﺩﻣﻴﺪﻧﺪ ﺩﻡ‬
‫ﻣﻬﺮ ﺗﻮ ﺑﺪ ﺩﺭ ﺩﻝ ﺷﻴﺪﺍﻯ ﻣﻦ‬
‫ﺩﺳﺖ ﻗﻀﺎ ﭼﻮﻥﮔﻞﺁﺩﻡﺳﺮﺷﺖ ﻣﻬﺮﺗﻮ ﺩﺭ ﻣﺰﺭﻋﻪ ﺳﻴﻨﻪ ﮐﺸﺖ‬
‫ﻓﺎﺭﻏﻢ ﺍﮐﻨﻮﻥ ﺯﺟﺤﻴﻢ ﻭ‪‬ﺸﺖ‬ ‫ﻋﺸﻖ ﺗﻮ ﮔﺮﺩﻳﺪﻣﺮﺍ ﺳﺮﻧﻮﺷﺖ‬
‫ﻧﻴﺴﺖ ﺑﻐﲑﺍﺯ ﺗﻮ ﲤﻨ‪‬ﺎﻯ ﻣﻦ‬
 ‫ﺟﺮﻋﻪﮐﺶ ﺑﺎﺩﻩ ﺭﺑ‪‬ﺎﻧﻴﻢ‬ ‫ﺑﺎﻗﻴﻢ ﺍﺯﻳﺎﺩ ﺧﻮﺩ ﻭ ﻓﺎﻧﻴﻢ‬
‫ﺳﺎﻟﮏ ﺻﺤﺮﺍﻯ ﭘﺮﻳﺸﺎﻧﻴﻢ‬ ‫ﺳﻮﺧﺘﻪ ﻭﺍﺩﻯ ﺣﲑﺍﻧﻴﻢ‬
‫ﺗﺎ ﭼﻪﺭﺳﺪ ﺑﺮﺩﻝﺭﺳﻮﺍﻯ ﻣﻦ‬
‫ﺟﻠﻮﻩﮐﻨﺎﻥ ﺑﺮ ﺳﺮ ﺁﻥ ﮐﻮﺷﺪﻡ‬ ‫ﺑﺮ ﺩﺭ ﺩﻝﺗﺎ ﺍﺭﱏ ﮔﻮﺷﺪﻡ‬
‫ﺍﻭﳘﮕﻰﻣﻦ ﺷﺪﻭﻣﻦﺍﻭﺷﺪﻡ‬ ‫ﻫﺮﻃﺮﰱ ﮔﺮﻡ ﻫﻴﺎﻫﻮ ﺷﺪﻡ‬
‫ﻣﻦﺩﻝ ﻭﺍﻭﮔﺸﺖﺩﻻﺭﺍﻯﻣﻦ‬
‫ﻣﺸﻌﻠﻪﺍﻓﺮﻭﺯ ﺟﻬﺎﻥ ﺭﻭﻯ ﺗﻮ‬ ‫ﮐﻌﺒﻪﻣﻦﺧﺎﮎﺳﺮﮐﻮﻯﺗﻮ‬
‫ﻗﺒﻠﻪ ﺩﻝ ﻃﺎﻕ ﺩﻭ ﺍﺑﺮﻭﻯ ﺗﻮ‬ ‫ﺳﻠﺴﻠﻪﺟﺎﻥﺧﻢﮔﻴﺴﻮﻯﺗﻮ‬
‫ﺯﻟﻒ ﺗﻮ ﺩﺭ ﺩﻳﺮﭼﻠﻴﭙﺎﻯ ﻣﻦ‬
‫ﻋﺎﺷﻖ ﺩﻳﺪﺍﺭ ﺩﻻﺭﺍﺳﺘﻢ‬ ‫ﺷﻴﻔﺘﻪﺣﻀﺮﺕ ﺍﻋﻼﺳﺘﻢ‬
‫ﺍﺯ ﳘﻪ ﺑﮕﺬﺷﺘﻪ ﺗﺮﺍﺧﻮﺍﺳﺘﻢ‬ ‫ﺭﺍﻫﺮﻭ ﻭﺍﺩﻯ ﺳﻮﺩﺍﺳﺘﻢ‬
‫ﭘﺮﺷﺪﻩ ﺍﺯﻋﺸﻖ ﺗﻮ ﺍﻋﻀﺎﻯ ﻣﻦ‬
‫ﺗﺎﮐﻰ ﻭﮐﻰﭘﻨﺪﻧﻴﻮﺷﻰﮐﻨﻢ ﭼﻨﺪﻬﻧﺎﻥ ﺑﻠﺒﻠﻪﭘﻮﺷﻰ ﮐﻨﻢ‬
‫ﺗﺎ ﮐﻪ ﺷﻮﺩ ﺭﺍﻏﺐ ﮐﺎﻻﻯ ﻣﻦ‬
‫ﺧﺮﻗﻪﻭ ﺳﺠ‪‬ﺎﺩﻩ ﺑﺪﻭﺭﺍﻓﮑﻨﻢ ﺑﺎﺩﻩ ﲟﻴﻨﺎﻯ ﺑﻠﻮﺭ ﺍﻓﮑﻨﻢ‬
‫ﺷﻌﺸﻌﻪ ﺩﺭﻭﺍﺩﻯ ﻃﻮﺭﺍﻓﮑﻨﻢ ﺑﺎﻡﻭﺩﺭ ﺍﺯﻋﺸﻖﺑﺸﻮﺭﺍﻓﮑﻨﻢ‬
‫ﺑﺮ ﺩﺭ ﻣﻴﺨﺎﻧﻪ ﺑﻮﺩ ﺟﺎﻯﻣﻦ‬
‫ﻋﺸﻖﻋﻠﻢﮐﻮﻓﺖﺑﻮﻳﺮﺍﻧﻪﺍﻡ ﺩﺍﺩ ﺻﻼ ﺑﺮ ﺩﺭ ﺟﺎﻧﺎﻧﻪﺍﻡ‬
‫ﺑﺎﺩﻩ ﺣ ‪‬ﻖﺭﳜﺖ ﺑﻪﭘﻴﻤﺎﻧﻪﺍﻡ ﺍﺯ ﺧﻮﺩﻭﻋﺎﱂﳘﻪﺑﻴﮕﺎﻧﻪﺍﻡ‬
‫ﺣ ‪‬ﻖ ﻃﻠﺒﺪ ﳘﹼﺖ ﻭﺍﻻﻯ ﻣﻦ‬
‫ﺭﳜﺖ‪‬ﺮﺟﺎﻡﭼﻮﺻﻬﺒﺎﺀﺯﺩﺳﺖ‬ ‫ﺳﺎﻗﻰ ﻣﻴﺨﺎﻧﻪ ﺑﺰﻡﺍﻟﺴﺖ‬
‫ﺑﺎﺩﻩ ﺯ ﻣﺎ ﻣﺴﺖ ﺷﺪﻭﮔﺸﺖ ﻫﺴﺖ‬ ‫ﺫﺭ‪‬ﻩ ﺻﻔﺖﺷﺪﳘﻪﺫﺭ‪‬ﺍﺕﭘﺴﺖ‬
‫ﺍﺯ ﺍﺛﺮ ﻧﺸﺄﻩ ﺻﻬﺒﺎﻯ ﻣﻦ‬
‫ﻋﺸﻖ‪‬ﺮﳊﻈﻪﻧﺪﺍﻣﻰﮐﻨﺪ ﺑﺮﳘﻪ ﻣﻮﺟﻮﺩ ﺻﺪﺍ ﻣﻰﮐﻨﺪ‬
 ‫ﮔﺮﺣﺬﺭ ﺍﺯ ﻣﻮﺝ ﺑﻼ ﻣﻰﮐﻨﺪ‬ ‫ﻫﺮﮐﻪﻫﻮﺍﻯ ﺭﻩ ﻣﺎ ﻣﻰﮐﻨﺪ‬
‫ﭘﺎ ﻧﻨﻬﺪ ﺑﺮ ﻟﺐ ﺩﺭﻳﺎﻯ ﻣﻦ‬
‫ﻫﻨﺪﻭﻯﻧﻮﺑﺖ ﺯﻥ ﺑﺎﻡ ﺗﻮﺍﻡ ﻃﺎﻳﺮ ﺳﺮﮔﺸﺘﻪ ﺑﻪﺩﺍﻡ ﺗﻮﺍﻡ‬
‫ﻣﺮﻍ ﺷﺐﺁﻭﻳﺰ ﺑﺸﺎﻡ ﺗﻮﺍﻡ ﳏﻮ ﺯﺧﻮﺩ ﺯﻧﺪﻩ ﺑﻪﻧﺎﻡ ﺗﻮﺍﻡ‬
‫ﮔﺸﺘﻪ ﺯﻣﻦ ﺩﺭﺩ ﻣﻦ ﻭﻣﺎﻯ ﺗﻮ‬
‫ﺍﻳﻦ ﳐﻤ‪‬ﺲ ﻧﻴﺰ ﺩﺭ ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ)ﺻﻔﺤﺎﺕ ‪ (٢٦ _ ٢٨‬ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ )ﺻﻔﺤﺎﺕ‬
‫‪ (٩٤ _ ٩٦‬ﻭ ﺍﺑﻴﺎﺗﻰ ﺍﺯ ﺁﻥ ﺩﺭ ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ )ﳎﻠﹼﺪ ﺳﻰ ﻭ ﺳﻮﻡ ﺻﻔﺤﺎﺕ ‪(١١٢ _ ١٣‬‬
‫ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻨﺴﻮﺏ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﻣﺆﻟﹼﻒ ﺗﺎﺭﻳﺦ ﮐﻮﺍﮐﺐﺍﻟﹼﺪﺭﻳﻪ )ﺩﺭ ﳎﻠﹼﺪ ﳔﺴﺖ ﮐﺘﺎﺏ‪،‬‬
‫ﺻﻔﺤﺎﺕ ‪ (٣٣٢ _ ٣٣‬ﺍﻳﻦ ﳐﻤ‪‬ﺲ ﺭﺍ ﺍﺯ ﺳﻠﻴﻤﺎﻥﺧﺎﻥ ﺗﱪﻳﺰﻯ ﺷﻬﻴﺪ )‪(٥٠‬‬
‫ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺑﻴﺎﺗﻰ ﺍﺯ ﺁﻥ ﺭﺍ ﻧﻘﻞ ﳕﻮﺩﻩ ﻭ ﻳﮑﻰ ﺩﻭ ﺑﻴﺖ ﺩﻳﮕﺮ ﻧﻴﺰ ﺑﺮ ﺁﻥ ﺍﻓﺰﻭﺩﺍﺳﺖ‪ .‬ﻭﻯ‬
‫ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺍﮔﺮ ﭼﻪ ﺍﺑﻴﺎﺕ ﻭ ﻣﻨﻈﻮﻣﺎﺕ ﻣﻬﻤ‪‬ﻪﺍﻯ ﺍﺯ ﺣﺎﺝ ﺳﻠﻴﻤﺎﻥﺧﺎﻥ ﺭﻭﺍﻳﺖ ﻧﺸﺪﻩ ﻭﺭﺅﻳﺖ‬
‫ﻧﮕﺸﺘﻪ ﺗﻨﻬﺎ ﻳﮏ ﳐﻤ‪‬ﺲ ﺍﺳﺖﮐﻪ ﺍﺯ ﻫﺮﺟﺎ ﻭ ﻫﺮﮐﺲ ﺷﻨﻴﺪﻩﺍﱘ ﺁﻥ ﺭﺍ ﻣﻨﺴﻮﺏ ﺑﺎﻭ ﺩﺍﺷﺘﻪﺍﻧﺪ‪.‬‬
‫ﻭﻟﯽ ﻗﺪﺭ ﻣﺘﻴﻘﹼﻦ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺻﺎﺣﺐ ﻃﺒﻊ ﻭ ﻗﺮﳛﻪ ﺑﻮﺩﻩ ﻭ ﺁﻥ ﺟﻮﺍﻥ ﺻﻮﺭﺗﹰﺎ ﻭ ﺳﲑﺗﹰﺎ ﺍﺯ‬
‫ﻫﺮﺣﻴﺚ ﺁﺭﺍﺳﺘﻪ ﻭ ﺟﺎﻣﻊ ﺑﻮﺩ‪ ....‬ﺍﻧﺘﺴﺎﺏ ﺍﻳﻦ ﳐﻤ‪‬ﺲ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻭ ﻳﺎ ﺟﻨﺎﺏ‬
‫ﺳﻠﻴﻤﺎﻥﺧﺎﻥ ﺗﱪﻳﺰﻯ ﺷﻬﻴﺪ ﻣﻮﺭﺩ ﺗﺮﺩﻳﺪ ﺍﺳﺖ‪ .‬ﺮﺣﺎﻝ ﮔﻮﻳﻨﺪﻩ ﳐﻤ‪‬ﺲ ﻣﻮﺭﺩ ﲝﺚ ﺑﺎﺳﺘﻘﺒﺎﻝ‬
‫ﳐﻤ‪‬ﺲ ﺻﺤﺒﺖ ﻻﺭﻯ ﺭﻓﺘﻪﺍﺳﺖ ﮐﻪ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻏﺎﺯ ﻣﻰﺷﻮﺩ‪:‬‬
‫ﺍﺯ ﺧﻮﺩ ﻭ ﺍﻏﻴﺎﺭ ﺗﱪ‪‬ﺍﻯ ﻣﻦ‬ ‫ﺍﻯ ﺑﻪ ﻭﻻﻯ ﺗﻮ ﺗﻮ‪‬ﻻﻯ ﻣﻦ‬
‫ﮔﺮ ﺑﺸﮑﺎﻓﻨﺪ ﺳﺮﺍﭘﺎﻯ ﻣﻦ‬ ‫ﺑﻮﺩﺗﻮﭘﻴﺪﺍﺋﻰ ﭘﻴﺪﺍﻯ ﻣﻦ‬
‫ﺟﺰ ﺗﻮ ﻧﻴﺎﺑﻨﺪ ﺩﺭ ﺍﻋﻀﺎﻯ ﻣﻦ )‪(٥١‬‬
‫ﻫﻮﺍﶈﺒﻮﺏ‬
‫ﺍﻳﺎﻏﻰ ﮐﺮﻡ ﮐﻦ ﺯ ﺻﻬﺒﺎﻯ ﺭﻭﺡ‬ ‫ﺥ_ ﺑﻴﺎ ﺳﺎﻗﻰ ﺍﻯ ﺷﺎﻫﺒﺎﺯ ﻓﺘﻮﺡ‬
‫ﮐﻪ ﺳﻮﺯﺩ ﺳﺮﺍﭘﺎﻯ ﻣﻦ ﺗﺎ ﻗﺪﻡ‬ ‫ﻳﮑﻰ ﺟﺎﻡ ﻣﻰ ﺑﺎﺯ ﺳﺎﺯﻡ ﮐﺮﻡ‬
‫ﮐﻪ ﺍﺯ ﺩﻝ ﺭﻭﺩﲨﻠﻪﻏﻤﻬﺎﻯ ﻭﻯ‬ ‫ﺑﻴﺎﺳﺎﻗﻴﺎ ﺩﻩ ﻳﮑﻰ ﺟﺎﻡ ﻣﻰ‬
‫ﺍﻳﺎﻏﻰ ﮐﺮﻡ ﮐﻦ ﺑﻪ ﺍﻓﺴﺮﺩﮔﺎﻥ‬ ‫ﺣﻴﺎﺗﻰ ﺯﻧﻮ ﲞﺶ ﺑﺮ ﻣﺮﺩﮔﺎﻥ‬
 ‫ﮐﺮﻡ ﺳﺎﺯ ﺳﺎﻗﻰ ﻣﻰﰉﻏﺸﻢ‬ ‫ﲰﻨﺪﺭ ﺻﻔﺖ ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﺁﺗﺸﻢ‬
‫ﺩﺭﺁ ﺍﺯ ﺩﺭ ﻭ ﺩﻩ ﺗﻮﺟﺎﻡ ﺷﺮﺍﺏ‬ ‫ﺯ ﺭﻭﻯ ﻣﻰ ﺍﻓﮑﻦ ﺩﺭ ﺍﻳﻦ ﺩﻡ ﻧﻘﺎﺏ‬
‫ﲜﺎﱎ ﲡﻠﹼﻰ ﺍﺯ ﺁﻥ ﻳﺎﺭ ﮐﻦ‬ ‫ﺯ ﺟﺎﻡ ﻃﻬﻮﺭﻡ ﺗﻮ ﺳﺮﺷﺎﺭ ﮐﻦ‬
‫ﮎﺍﻳﻦﮐﻮﻩﺗﻦﳘﭽﻮﻃﻮﺭ‬ ‫ﳕﺎﻣﻨﺪ ‪‬‬ ‫ﭼﻮ ﻣﻮﺳﻰ ﮐﻨﻢ ﻣﻨﺼﻌﻖ ﺧﻮﺩ ﺯﻧﻮﺭ‬
‫ﮐﻪ ﺍﺯ ﺩﻭ ﺟﻬﺎﱎ ﻧﺒﺎﺷﺪ ﺧﱪ‬ ‫ﺑﺴﻮﺯﺍﻥ ﻭﺟﻮﺩﻡ ﳘﻪ ﺳﺮﺑﺴﺮ‬
‫ﺑﻪ ﺍﻳﻦ ﻏﻢ ﻧﺸﲔ ﺳﺎﻗﻴﺎ ﻣﻰ ﺑﻴﺎﺭ ﭘﺮﻳﺸﺎﻥ ﻣﺪﺍﺭﻡ ﭼﻮ ﺯﻟﻒ ﻧﮕﺎﺭ‬
‫ﺯ ﺟﺎﻡ ﺩﮔﺮ ﺑﺮﺗﻮ ﻫﻮﺷﻢ ﺯﺳﺮ‬ ‫ﺯﺻﻬﺒﺎﻯ ﺩﻭﺷﲔ ﲬﺎﺭﻡ ﺍﮔﺮ‬
‫ﺯﻗﻴﺪ ﺩﻭ ﻋﺎﱂ ﳘﻪ ﺭﺳﺘﻪﺍﻡ‬ ‫ﺑﺰﻟﻒ ﺗﻮ ﺳﺎﻗﻰ ﭼﻮ ﺩﻝ ﺑﺴﺘﻪﺍﻡ‬
‫ﲜﺰ ﻣﻬﺮ ﺗﻮ ﻫﻴﭻ ﺁﺋﲔ ﻧﺒﻮﺩ‬ ‫ﻣﺮﺍ ﺍﺯ ﺍﺯﻝ ﻣﺬﻫﺐ ﻭ ﺩﻳﻦ ﻧﺒﻮﺩ‬
‫ﺐ ﺗﻮ ﺍﺧﺘﻴﺎﺭ‬‫ﺯ ﺍﳝﺎﻥ ﮐﻨﻢ ﺣ ‪‬‬ ‫ﺑﻌﻬﺪ ﺍﺯﻝ ﻣﻦ ﳕﺎﱘ ﻗﺮﺍﺭ‬
‫ﺑﺪﻩ ﺟﺎﻣﻰ ﺍﺯﻣﻰ ﻧﺪﺍﺭﻡ ﻣﻠﻮﻝ‬ ‫ﺐ ﺗﻮ ﺭﺍ ﮐﺮﺩﻩ ﺑﺎﺷﻢ ﻗﺒﻮﻝ‬
‫ﭼﻮ ﺣ ‪‬‬
‫ﮐﻪ ﻣﺴﺘﻐﺮﻗﻢ ﻣﻦ ﺑﺪﺭﻳﺎﻯ ﻏﻢ‬ ‫ﮐﺮﻡ ﺳﺎﺯ ﺟﺎﻡ ﻣﻴﻢ ﺩﻡ ﺑﺪﻡ‬
‫ﻣﺮﺍ ﺑﺮ ﺗﻮ ﺳﺎﻗﻰ ﺳ ﹺﺮ ﲝ ﹺﺮ ﻭﻯ‬ ‫ﻧﺴﺎﺯﺩ ﮐﻔﺎﻳﺖ ﻣﺮﺍ ﺟﺎﻡ ﻣﻰ‬
‫ﻓﻨﺎ ﮔﺸﺘﻪ ﺍﺯ ﺧﻮﻳﺸﱳ ﺑﮕﺬﺭﻡ‬ ‫ﮐﻪ ﺗﺎ ﺍﻧﺪﺭ ﺁﻥ ﲝﺮ ﻏﻮﺹ ﺁﻭﺭﻡ‬
‫ﻣﻦ ﺁﻥ ﮔﻮﻫﺮ ﺟﺎﻥ ﺑﻴﺎﺭﻡ ﺑﮑﻒ‬ ‫ﺯ ﻋﻤ‪‬ﺎﻥ ﺩﻝ ﺑﺸﮑﻨﻢ ﺍﻳﻦ ﺻﺪﻑ‬
‫ﺯﻣﲔ ﭼﻮﻥ ﺯﻣﺮ‪‬ﺩﺷﺪﺍﺯﺳﺒﺰﻩﺯﺍﺭ‬ ‫ﺑﻴﺎ ﺳﺎﻗﻴﺎ ﺷﺪ ﺟﻬﺎﻥ ﻧﻮ‪‬ﺎﺭ‬
‫ﺑﺴﺎﻃﻰ ﺑﻴﻔﮑﻦ ﺗﻮ ﺩﺭ ﺑﻮﺳﺘﺎﻥ‬ ‫‪‬ﺎﺭ ﺍﺳﺖ ﺑﺸﮑﻔﺘﻪ ﺷﺪ ﮔﻠﺴﺘﺎﻥ‬
‫ﺑﻌﺸ‪‬ﺎﻕ ﺩﳋﺴﺘﻪ ﺁﺭﺩ ﺳﺮﻭﺩ‬ ‫ﻣﻐﻨ‪‬ﻰ ﻧﻮﺍﺯﺩ ﱏ ﻭﭼﻨﮓ ﻭ ﺭﻭﺩ‬
‫ﻗﻤﻴﺺ ‪‬ﺸﱴ ﺩﺭﺁﻭﺭ ﺑﱳ‬ ‫ﺑﺮﻭﻥ ﺷﻮ ﺗﻮ ﺳﺎﻗﻰ ﺍﺯﻳﻦ ﭘﲑﻫﻦ‬
‫ﺑﺴﻮﺯﺍﻥ ﺗﻮ ﺩﺭﳎﻤﺮﺯﺭﻓﺸﺎﻥ‬ ‫ﻋﺒﲑ ﺍﺯ ﺳﺮﮔﻴﺴﻮﻯ ﺣﻮﺭﻳﺎﻥ‬
‫ﺑﺮﺿﻮﺍﻧﻴﺎﻥﺧﻮﺩﲡﻠﹼﻰﳕﺎ)‪.(٥٢‬‬ ‫ﺑﻪ ﺍﻫﻞ ﺟﻨﺎﻥ ﺑﺎﺏ ﻋﺸﺮﺕ ﮔﺸﺎ‬
‫ﺍﻳﻦ ﺳﺎﻗﻰﻧﺎﻣﻪ ﺩﺭ ﮐﺘﺎﺏ ﻣﻮﺍ ‪‬ﺩ ﻻﺯﻣﻪ ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﻪ ﺩﻳﺎﻧﺖ ﺑﺎﰉﺗﺄﻟﻴﻒ ﺍﺩﻭﺍﺭﺩﺑﺮﺍﻭﻥ ﺑﻪ ﺟﻨﺎﺏ‬
‫ﻂ ﺍﻳﻦ ﺑﺎﻧﻮﻯ ﻓﺎﺿﻠﻪ ﺷﺎﻋﺮﻩ ﮔﺮﺍﻭﺭ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ )‪.(٥٣‬‬ ‫ﻃﺎﻫﺮﻩ ﻧﺴﺒﺖ ﺩﺍﺩﻩﺷﺪﻩ ﻭ ﻋﲔ ﺧ ﹼ‬
‫ﺑﺮﺍﻭﻥ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫ﻧﺴﺨﻪ ﺧﻄﹼﻰ ﺷﻌﺮ ﺯﻳﺮ ﺭﺍ ﺷﻴﺦﺍﲪﺪ ﮐﺮﻣﺎﱏ ﺩﺍﻣﺎﺩ ﺍﺯﻝ ﻭ ﻫﻮﺍﺧﻮﺍﻩ ﺍﻭ ﺑﻪ ﻣﻦ ﺩﺍﺩﻩﺍﺳﺖ‪.‬‬
‫ﺷﻴﺦﺍﲪﺪ ﺑﻪ ﻣﻦ ﮔﻔﺖ ﺍﻳﻦ ﺷﻌﺮ )ﮐﻪ ﺍﻟﺒﺘ‪‬ﻪ ﺗﺎ ﺁﳒﺎ ﮐﻪ ﻣﻰﺩﺍﱎ ﻧﺴﺨﻪ ﺧﻄﹼﻰ ﺁﻥ ﻣﻨﺤﺼﺮ ﺑﻔﺮﺩ‬
‫ﻂ ﺧﻮﺩ ﺍﻭﺳﺖ‪.‬‬ ‫ﺍﺳﺖ( ﺳﺮﻭﺩﻩ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻧﺴﺨﻪ )ﮐﻪ ﺍﮐﻨﻮﻥ ﺑﻄﺒﻊ ﺁﻥ ﭘﺮﺩﺍﺧﺘﻪﺍﻡ( ﺧ ﹼ‬
‫ﰉﺁﻧﮑﻪ ﺻﺤ‪‬ﺖ ﺍﻳﻦ ﺍﻇﻬﺎﺭﺍﺕ ﺭﺍ ﺗﻀﻤﲔ ﮐﻨﻢ ﻣﻴﻞ ﻗﻠﺒﻴﻢ ﺍﻳﻨﺴﺖ ﮐﻪ ﺁﻬﻧﺎ ﺭﺍ ﺗﺼﺪﻳﻖ ﳕﺎﱘ‪ .‬ﺯﻳﺮﺍ‬
‫ﻂ ﺑﺎﻧﻮﺋﻰ ﺑﺎﺷﺪ ﮐﻪ‬
‫ﻣﺴﻠﹼﻤﹰﺎ ﺍﻳﻦ ﺷﻌﺮ ﺳﺮﻭﺩﻩ ﻳﮏ ﺷﺨﺺ ﺑﺎﰉ ﺍﺳﺖ ﻭ ﻧﺴﺨﻪ ﺧﻄﹼﻰ ﻧﻴﺰ ﺑﺎﻳﺪ ﺧ ﹼ‬
‫ﺍﻟﺒﺘ‪‬ﻪ ﺷﺒﺎﻫﺖ ﺯﻳﺎﺩﻯ ﺑﻪ ﻧﺎﻣﻪﺍﻯ ﺧﻄﹼﻰ ﺍﺯ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺧﻄﺎﺏ ﺑﻪ ﻣﻼﹼﺷﻴﺦﻋﻠﯽ )ﻣﻠﻘﹼﺐ ﺑﻪ ﺟﻨﺎﺏ‬
‫ﻋﻈﻴﻢ( ﺩﺍﺭﺩ ﮐﻪ ﺻﺒﺢ ﺍﺯﻝ ﺑﻪ ﻣﻦ ﺩﺍﺩﻩﺑﻮﺩ ﻭ ﮔﺮﺍﻭﺭ ﻭ ﻣﱳ ﭼﺎﭘﻰ ﺁﻥ ﺭﺍ ﺩﺭ ﺗﺮﲨﻪ ﺗﺎﺭﻳﺦ‬
‫ﺟﺪﻳﺪ)ﺻﻔﺤﺎﺕ ‪ (٤٣٤ _ ٤٤١‬ﺁﻭﺭﺩﻩﺍﻡ‪ ...‬ﺍﻳﻦ ﺷﻌﺮ ‪ ...‬ﻣﺜﻨﻮﻯ ﺍﺳﺖ ﻭ ﺍﺯ ﻧﻮﻉ ﺳﺎﻗﻰﻧﺎﻣﻪ‬
‫ﻂ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬ ‫ﺍﺳﺖ‪ .(٥٤)...‬ﺍﺑﻴﺎﺗﻰ ﺍﺯ ﺍﻳﻦ ﺳﺎﻗﻰﻧﺎﻣﻪ ﮐﻪ ﻧﻘﻞ ﮔﺮﺩﻳﺪ ﻋﻴﻨﹰﺎ ﺩﺭ ﮔﺮﺍﻭﺭ ﺧ ﹼ‬
‫ﻂ ﺑﺎ ﺧﻄﻮﻁ ﺩﻳﮕﺮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮐﻪ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﺷﺒﺎﻫﱴ ﺩﺍﺭﺩ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ‬ ‫ﺁﻣﺪﻩﺍﺳﺖ ﻇﺎﻫﺮﹰﺍ ﺍﻳﻦ ﺧ ﹼ‬
‫ﻂﺷﻨﺎﺱ ﺑﺎﻳﺪ‬ ‫ﺍﻇﻬﺎﺭﻧﻈﺮ ﻗﻄﻌﻰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﮐﺎﺭ ﺍﻣﺜﺎﻝ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﻧﻴﺴﺖ ﻭ ﻣﺘﺨﺼ‪‬ﺼﺎﻥ ﺧ ﹼ‬
‫ﻂ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎﺷﺪ‬ ‫ﺍﻇﻬﺎﺭﻧﻈﺮ ﻓﻨ‪‬ﻰ ﺩﻗﻴﻖ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﻓﺮﺽ ﮐﻪ ﮔﺮﺍﻭﺭ ﻣﻮﺭﺩ ﲝﺚ ﺍﺯﺧ ﹼ‬
‫ﻣﻌﺮﻭﺽ ﻣﻰﺩﺍﺭﺩ ﮐﻪ ﺍﻧﺘﺴﺎﺏ ﺍﺑﻴﺎﺕ ﺑﻌﺪﻯ ﺳﺎﻗﻰﻧﺎﻣﻪ ﮐﻪ ﮔﺮﺍﻭﺭ ﻧﺸﺪﻩﺍﺳﺖ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻂ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬ ‫ﻧﻴﺰ ﻧﻴﺎﺯ ﺑﻪ ﭘﮋﻭﻫﺶ ﮊﺭﰱ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﻳ‪‬ﺎﻡ ﺩﺍﺭﺩ‪ .‬ﺑﻄﻮﺭﻯ ﮐﻪ ﺑﺮﺍﻭﻥ ﻣﻰﻧﻮﻳﺴﺪ ﺧ ﹼ‬
‫ﳘﺮﺍﻩ ﻧﺎﻣﻪ ﻣﻮ‪‬ﺭﺥ ﻧﻮﺯﺩﻫﻢ ﺳﭙﺘﺎﻣﱪ ‪ ١٨٩٢‬ﺷﻴﺦﺍﲪﺪ ﺭﻭﺣﻰ ﮐﺮﻣﺎﱏ ﺑﺪﺳﺖ ﺍﻭ ﺭﺳﻴﺪﻩﺍﺳﺖ‪.‬‬
‫ﺷﻴﺦﺍﲪﺪ ﺑﻪ ﺑﺮﺍﻭﻥ ﻧﻮﺷﺘﻪ ﮐﻪ ﲝﺴﺐ ﺧﻮﺍﻫﺶ ﺍﻭ )ﺷﻴﺦﺍﲪﺪ( ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﺍﻳﺮﺍﻥ‪ ،‬ﺁﻧﺎﻥ ﻳﮏ ﻭﺭﻕ‬
‫ﻂ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮐﻪ ﺣﺎﻭﻯ ﺑﺮﺧﻰ ﺍﺯ ﺁﺛﺎﺭ ﺍﻭ ﺑﻮﺩﻩ ﻧﺰﺩﺵ ﺍﺭﺳﺎﻝ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺮﺣﺎﻝ ﺍﺑﻴﺎﺕ‬ ‫ﺍﺯ ﺧ ﹼ‬
‫ﺑﻌﺪﻯ ﺳﺎﻗﻰﻧﺎﻣﻪ ﺧﺼﻮﺻﹰﺎ ﭼﻨﺪﺑﻴﱴ ﮐﻪ ﺑﺰﻋﻢ ﺍﺯﻟﻴﺎﻥ ﺩﺭ ﺑﺎﺏ ﳛﲕ ﺍﺯﻝ ﺍﺳﺖ ﮐﻤﺘﺮ ﲡﺎﻧﺲ ﺑﺎ‬
‫ﻼ ﺍﻋﺘﻤﺎﺩ ﺭﺍ ﻧﺸﺎﻳﺪ‪.‬‬ ‫ﺍﺑﻴﺎﺕ ﮔﺮﺍﻭﺭﺷﺪﻩ ﺩﺍﺭﺩ )‪ .(٥٥‬ﻟﺬﺍ ﺍﺻ ﹰ‬
‫ﺩ_ ﻳﺎ ﺍﳍﺎﺳﻮﺧﺘﻢ ﺍﻯ ﮐﺮﺩﮔﺎﺭ ﺍﺯ ﺷﺮﺍﺭﻳ‪‬ﺎﺕ ﺭﺑ‪‬ﺎﱏ ﻧﻀﺎﺭ‬
‫ﺍﻭﺳﺖ ﻭﺟﻪﺍﷲ ﺣ ‪‬ﻖ ﰉﮔﻔﺘﮕﻮ‬ ‫ﻳﺎﺍﳍﻰ ﻫﻴﭻ ﻧﺒﻮﺩ ﻏﲑ ﺍﻭ‬
‫ﺗﺎ ﻣﺸﺮ‪‬ﻑ ﺁﱘ ﺍﺯ ﺟﺬﺏﺍﻟﻮﺟﻮﺩ‬ ‫ﻳﺎﺭﱘ ﺩﺭﻳﺎﺏﺍﺯﺍﺣﺴﺎﻥﻭﺟﻮﺩ‬
‫ﻳﺎﲨﻴﻞ ﻭ ﻳﺎﻋﺰﻳﺰ ﻭ ﻳﺎ‪‬ﺎﺀ ﺍﺷﺮﻕ ﺍﻟﻠﹼﻮﺡ ﻣﻦ ﺍﻟﻨ‪‬ﺎﺭ ﺍﻟﺒﺪﺍﺀ‬
‫ﻗﻠﺐ ﺭﺍ ﺍﺯ ﺁﻧﭽﻪ ﻧﺎﰱ ﺑﺎﻟﻴﻘﲔ‬ ‫ﭘﺎﮎ ﺑﻨﻤﺎ ﻳﺎ ﺣﺒﻴﺐ ﺍﻟﻌﺎﺭﻓﲔ‬
 ‫ﺟﺰ ﺗﻮﺍﻡ ﻧﺒﻮﺩ ﻧﺼﲑ ﺍﺯ ﻣﺎﺳﻮﺍ‬ ‫ﻳﺎﺍﳍﺎ ﻏﲑ ﺗﻮ ﻧﺒﻮﺩ ﻣﺮﺍ‬
‫ﲨﻠﻪ ﻋﺎﱂ ﻓﻨﺎﻯ ﺻﺮﻑ ﺑﻮﺩ‬ ‫ﺏﻭﺩﻭﺩ‬‫ﻏﲑ ﻭﺟﻪ ﭘﺎﮐﺖ ﺍﻯ ﺭ ‪‬‬
‫ﻳﺎﻓﺘﻨﺪ ﺍﻳﻦ ﻗﺪﺭﺕ ﺍ‪‬ﺎﻯ ﺗﻮ‬ ‫ﻳﺎ ﺍﳍﺎ ﺍﺯ ﺗﻔﻀ‪‬ﻞﻫﺎﻯ ﺗﻮ‬
‫ﺯﺍﻧﮑﻪﺍﻳﺸﺎﻥ ﺍﺳﺒﻘﻨﺪﻭﺍﺷﺮﻓﻨﺪ ﺫﻯ ﻭﺟﻮﺩ ﺍﻣﻨﻌﻨﺪ ﻭ ﺍﺭﻓﻌﻨﺪ‬
‫ﺑﺮﺩﻩﺍﻯ ﺍﻳﺸﺎﻥ ﺍﻟﯽ ﺑﻴﺖ ﺍﳉﻼﻝ‬ ‫ﮐﺮﺩﻩﺍﻯ ﺍﻳﺸﺎﻥ ﻣﻘﺎﻡ ﻻﻣﺜﺎﻝ‬
‫ﺫﮐﺮ ﺗﻘﺪﻳﺴﻰ ﺯﺍﻳﺸﺎﻥ ﺷﺎﻳﺪﻡ‬ ‫ﻳﺎ ﺍﳍﺎ ﺩﺭ ﺗﻨﺰ‪‬ﻩ ﺑﺎﻳﺪﻡ‬
‫ﻭﺍﺭﻫﻢ ﺍﺯ ﺍﻳﻦ ﺷﺆﻭﻧﺎﺕ ﺣﻘﲑ‬ ‫ﺷﺎﻳﺪﻡ ﻟﻄﻔﺖ ﳕﺎﻳﺪ ﺩﺳﺘﮕﲑ‬
‫ﻳﺎ ﺣﺒﻴﺐﺍﻟﹼﺼﺪﻕ ﺧﲑﺍﻟﻐﺎﻓﺮﻳﻦ‬ ‫ﺏﺍﻟﻌﺎﳌﲔ‬
‫ﻳﺎ ﺍﻟﻪ ﺍﳊ ‪‬ﻖ ﺭ ‪‬‬
‫ﺍﻳﻦ ﺍﺑﻴﺎﺕ ﺍﺯ ﻣﺜﻨﻮﻯ ﻣﻔﺼ‪‬ﻞﺗﺮﻯ ﺑﺮﮔﺰﻳﺪﻩ ﺷﺪﻩ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ)ﺻﻔﺤﺎﺕ ‪(٣١ _ ٣٢‬‬
‫ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻨﺴﻮﺏ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﺍﺯ ﳏﺘﻮﺍﻯ ﺍﺑﻴﺎﺕ )ﻭ ﻧﻴﺰ ﺑﺮﺧﻰ ﺍﺯ ﺁﺛﺎﺭ ﻣﻨﺜﻮﺭ ﺟﻨﺎﺏ‬
‫ﻃﺎﻫﺮﻩ( ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﮐﻪ ﻣﺮﺍﺩ ﻧﺎﻣﱪﺩﻩ ﺍﺯ ﻟﻔﻆ ﺍﻳﺸﺎﻥﺗﻨﻬﺎ ﺳﺎﺑﻘﲔ ﺍﺯ ﺍﺻﺤﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﻧﻴﺴﺖ ﻭ ﺑﺘﻠﻮﻳﺢ ﺑﻪ ﻭﺟﻮﺩ ﲨﺎﻝ ﺍﻗﺪﺱ ﺍ‪‬ﻰ ﺑﺎ ﮐﺎﺭﺑﺮﺩ ﮐﻠﻤﺎﺗﻰ ﭼﻮﻥ "‪‬ﺎﺀ"‪" ،‬ﻗﺪﺭﺕ ﺍ‪‬ﻰ" ﻭ‬
‫"ﺍﻳﺸﺎﻥ" ﺍﺷﺎﺭﺕ ﮐﺮﺩﻩﺍﺳﺖ‪.‬‬
‫ﺯﻳﺮﻧﻮﻳﺲ ﲞﺶ ﳔﺴﺖ‬
‫ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﻃﺎﻫﺮﻩ‬
‫‪ _ ١‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﺍﺳﺮﺍﺭﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ‪ ،‬ﺻﻔﺤﻪ ‪.٢٧٢‬‬
‫‪ _ ٢‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﻫﻮﺍﺧﻮﺍﻫﺎﻥ ﳛﲕ ﺍﺯﻝ ﻣﺪ‪‬ﻋﻰﺍﻧﺪ ﮐﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺗﻮﺻﻴﻒ ﳛﲕ‬
‫ﺍﺷﻌﺎﺭﻯ ﺳﺮﻭﺩﻩﺍﺳﺖ‪ .‬ﺷﻌﺮ ﺫﻳﻞ ﺩﺭ ﺁﺛﺎﺭ ﺍﺯﻟﻴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺑﻪ ﻃﺎﻫﺮﻩ ﻣﻨﺴﻮﺏ‬
‫ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪.‬‬
‫ﲞﻠﻖ ﺟﻬﺎﻥ ﺳﺎﻗﻴﺎ ﺩﻩ ﻧﻮﻳﺪ ﮐﻪ ﺷﺪﺷﺎﻡﻏﻢﺻﺒﺢﻋﺸﺮﺕ ﺭﺳﻴﺪ‬
‫ﺑﻪ ﻏﻤﺪﻳﺪﮔﺎﻥ ﺩﻩﺗﻮﺟﺎﻡ ﺻﻔﺎ ﺑﻌﺸ‪‬ﺎﻕ ﺩﳋﺴﺘﻪ ﺑﺮﺯﻥ ﺻﻼ‬
‫ﮐﻪ ﻋﲔ ﻇﻬﻮﺭ ﺍﺯﻝ ﺁﻣﺪﻩ ﲨﺎﻝ ﺧﺪﺍﺋﻰ ﻫﻮﻳﺪﺍ ﺷﺪﻩ‬
‫ﺏ ﻋﻼﺳﺖ‬‫ﺑﺪﻳﻦ ﻣﮋﺩﻩ ﮔﺮﺟﺎﻥ ﻓﺸﺎﱎ ﺭﻭﺍﺳﺖ ﺍﺯ ﺍﻳﻦ ﻣﮋﺩﻩﺧﻮﺵ ﻭﻗﺖ ﺭ ‪‬‬
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 ‫ﺏ ﺑﻴﺎﻥ‬
‫ﭼﻮ ﻧﻮﺭ ﲨﺎﻝ ﺗﻮ ﺁﻣﺪ ﻋﻴﺎﻥ ﲦﺮ ﺧﻮﺍﻧﺪﺕ ﺍﺯ ﻟﻄﻒ ﺭ ‪‬‬
‫ﻣﺮﺍﺩﺍﺯﺷﺠﺮﻧﻴﺴﺖ ﻏﲑ ﺍﺯ ﲦﺮ ﺷﺠﺮ ﺍﺯ ﲦﺮ ﻣﻰﺷﻮﺩ ﺟﻠﻮﻩﮔﺮ‬
‫ﳘﻪ ﺳ ‪‬ﺮ ﭘﻨﻬﺎﻥ ﺣ ‪‬ﻖ ﺩﻳﺪﻩ ﺷﺪ‬ ‫ﺑﻴﺎﻥ ﺍﺯ ﺗﻮ ﺗﮑﻤﻴﻞ ﮔﺮﺩﻳﺪﻩ ﺷﺪ‬
‫)ﻧﻘﻞ ﺍﺯ ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔﺍﺯ ﺗﺄﻟﻴﻔﺎﺕ ﺍﺯﻟﻴﺎﻥ‪ ،‬ﺻﻔﺤﺎﺕ ‪.(١١ _ ١٢‬‬
‫ﺍﻟﺒﺘ‪‬ﻪ ﺍﻧﺘﺴﺎﺏ ﺍﻳﻦ ﺷﻌﺮ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﻴﺎﺯ ﺑﺎﺭﺍﺋﻪ ﻣﺪﺭﮎ ﻗﺎﺑﻞ ﺍﺳﺘﻨﺎﺩ ﺩﺍﺭﺩ‪ .‬ﺑﺎﻭﺟﻮﺩ ﺍﻳﻦ‬
‫ﺑﻔﺮﺽ ﮐﻪ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎﺷﺪ ﺍﺣﺘﻤﺎ ﹰﻻ ﺩﺭ ﺳﺎﻝ ﭘﻨﺠﻢ ﻇﻬﻮﺭ ﺳﺮﻭﺩﻩ ﺷﺪﻩ ﮐﻪ ﻧﺎﻡ ﺍﺯﻝ‬
‫ﺏ ﺍﻋﻠﯽ ﺑﺮ ﺣﺴﺐ ﻇﺎﻫﺮ ﺍﺷﺘﻬﺎﺭ ﻳﺎﻓﺘﻪ ﻭ ﻣﻮﺭﺩ ﺧﻄﺎﺏ ﺣﻀﺮﺕ‬ ‫ﺑﺎﺭﺍﺩﻩ ﲨﺎﻝ ﺍ‪‬ﻰ ﻭ ﺣﻀﺮﺕ ﺭ ‪‬‬
‫ﺑﺎﺏ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﮐﻪ ﺑﺘﺼﺮﻳﺢ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ )ﻧﺴﺨﻪ ﺧﻄﹼﻰ ﳎﻠﹼﺪ‬
‫ﭼﻬﺎﺭﻡ ﺗﺎﺭﻳﺦ ﻇﻬﻮﺭﺍﳊﻖ‪ ،‬ﺻﻔﺤﻪ ‪ (١٣‬ﳛﲕ ﻣﺪ‪‬ﺗﻰ ﺩﺭ ﺧﺪﻣﺖ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻮﺩﻩ ﻭ ﺁﺛﺎﺭ ﺍﻭ ﺭﺍ‬
‫ﻂ ﺍﻭ ﺗﻘﻠﻴﺪ ﻣﻰﳕﻮﺩﻩﺍﺳﺖ‪ .‬ﻟﺬﺍ ﺷﺎﻳﺪ ﺑﺮﺧﻰ ﺍﺯ ﺍﺑﻴﺎﺕ ﺷﻌﺮ‬ ‫ﺑﺬﻫﻦ ﺳﭙﺮﺩﻩ ﻭ ﺍﺯ ﺳﺒﮏ ﻭ ﺧ ﹼ‬
‫ﻣﻨﺴﻮﺏ ﺑﻪ ﻃﺎﻫﺮﻩ ﺍﺯ ﺧﻮﺩ ﺍﺯﻝ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺍﺯﻝ ﮐﻠﻤﺎﺗﻰ ﺍﺯ ﺷﻌﺮ ﺭﺍ ﺗﻐﻴﲑ ﺩﺍﺩﻩﺑﺎﺷﺪ‪.‬‬
‫‪ _ ٣‬ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.١٢٠‬‬
‫‪ _ ٤‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺯﻳﺮﻧﻮﻳﺲ ﺻﻔﺤﻪ ‪ (٣٦٨‬ﻣﱳ ﺍﺻﻠﯽ‬
‫ﻂ ﺧﻮﺩ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺩﺭ‬ ‫ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﺭﺍ ﺍﻳﻦﮔﻮﻧﻪ ﻧﻘﻞ ﮐﺮﺩﻩﺍﺳﺖ‪ :‬ﺍﺯ ﲨﻠﻪ ﻗﺼﺎﺋﺪﻯ ﮐﻪ ﲞ ﹼ‬
‫ﻃﻬﺮﺍﻥ ﺩﻳﺪﻩ ﺷﺪﻩ ﮐﻪ ﺩﺭ ﭘﻴﺶ ﺍﻫﻞ ﺑﻴﺖ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﳏﻤ‪‬ﺪ ﻓﱴﺍﳌﻠﻴﺢ ﺑﻮﺩ ﺩﺭ ﻗﺼﻴﺪﻩ ﻣﻄﻮ‪‬ﻝ ﮐﻪ‬
‫ﺑﺮﺩﻳﻒ ﺁﻣﺪﻩ ﻣﺮﺩ‪‬ﻑ ﺍﺳﺖ ﺍﻳﻦ ﺑﻴﺖ ﻣﺬﮐﻮﺭ ﺍﺳﺖ ‪:‬‬
‫ﴰﺲ ﺍ‪‬ﻰ ﺟﻠﻮﻩﮔﺮ ﮔﺮﺩﻳﺪ ﻭ ﺟﺎﻥ ﻋﺎﺷﻘﺎﻥ‬
‫ﺩﺭ ﻫﻮﺍﻯ ﻃﻠﻌﺘﺶ ﭼﻮﻥ ﺫﺭ‪‬ﻩ ﺭﻗﺼﺎﻥ ﺁﻣﺪﻩ‬
‫ﻭ ﺍﺯ ﺍﺑﻴﺎﺕ ﺁﻥ ﻗﺼﻴﺪﻩ ﻫﻮﻳﺪﺍﺳﺖ ﮐﻪ ﭼﻮﻥ ﻣﮋﺩﻩ ﻇﻬﻮﺭ ﲨﺎﻝ ﺍﻋﻠﯽ ﺭﺍ ﺍﺯ ﺷﲑﺍﺯ ﺍﺳﺘﺸﻤﺎﻡ‬
‫ﳕﻮﺩﻩﺍﻧﺪ ﺁﻥ ﻗﺼﻴﺪﻩ ﺭﺍ ﺩﺭ ﮐﺮﺑﻼ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬‬
‫‪ _ ٥‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﻪ ‪.٢٨٥‬‬
‫‪ _ ٦‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﳎﻠﹼﺪ ﺳﻮﻡ ﮐﺘﺎﺏ ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ‬
‫ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ‪ ،‬ﺻﻔﺤﺎﺕ ‪ .١٢٩ _ ٣٠‬ﻣﺘﺄﺳ‪‬ﻔﺎﻧﻪ ﻟﻔﻆ ﺟﺎﺣﺪﺩﺭ ﺑﻴﺖ ﭼﻬﺎﺭﻡ ﺩﺭ ﺧ ﹼ‬
‫ﻂﻧﻮﻳﺴﻰ‬
‫ﺍﺷﺘﺒﺎﻫﹰﺎ ﺟﺎﻫﺪﻧﻮﺷﺘﻪﺷﺪﻩﺍﺳﺖ‪.‬‬
‫‪Browne E.G. Materials for the Study of the Bábí‬‬ ‫‪ _ ٧‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Religion. PP. 347 -48.‬‬
‫ﻣﺼﺮﺍﻉ ﺩﻭﻡ ﺑﻴﺖ ﻫﻔﺘﻢ ﺍﺯ ﻏﺰﻝ ﻃﺎﻫﺮﻩ ﻣﻨﺪﺭﺝ ﺩﺭ ﺍﻳﻦ ﻣﱳ ﭼﻨﲔ ﺁﻏﺎﺯ ﻣﻰﺷﻮﺩ‪ :‬ﺍﮔﺮ ﺁﻥ ﺧﻮﺵ‬
‫ﺍﺳﺖ ﺗﻮ ﺩﺭﺧﻮﺭﻯ‪ ...‬ﺿﻤﻨﹰﺎ ﺩﺭ ﺁﺧﺮ ﻏﺰﻝ ﺩﺭ ﺍﻳﻦ ﻣﱳ ﺑﻴﺖ ﺯﻳﺮ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩﺍﺳﺖ ‪:‬‬
‫"ﺑﮕﺬﺭ ﺯﻣﻨﺰﻝ ﻣﺎ ﻭﻣﻦﺑﮕﺰﻳﻦ ﲟﻠﮏ ﻓﻨﺎﻭﻃﻦ‬
‫ﻓﺎﺫﺍ ﻓﻌﻠﺖ ﲟﺜﻞ ﺫﺍ ﻓﻠﻘﺪ ﺑﻠﻐﺖ ﲟﺎ ﺗﺸﺎﺀ"‪.‬‬
‫‪Root .Táhirih. PP. 127 - 280‬‬ ‫‪ _ ٨‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪ _ ٩‬ﺩﺭ ﻣﻨﺎﺑﻊ ﺍﻣﺮﻯ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﳎﻠﹼﺪ ﳔﺴﺖ ﺍﺯ ﮐﺘﺎﺏ ﮐﻮﺍﮐﺐﺍﻟﹼﺪﺭﻳﻪ )ﺻﻔﺤﻪ ‪ (٣٠٨‬ﻭ‬
‫ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ ،‬ﺻﻔﺤﺎﺕ ‪ ٨٧ _ ٨٨‬ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮﺧﻰ ﺍﺯ ﻣﻨﺎﺑﻊ ﻏﲑﺍﻣﺮﻯ‬
‫ﺣﺎﻭﻯ ﺍﻳﻦ ﻏﺰﻝ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬
‫ﺍﻟﻒ _ ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺗﺄﻟﻴﻒ ﺍﺯﻟﻴﺎﻥ‪ .‬ﺻﻔﺤﺎﺕ ‪.٢٥ _ ٢٦‬‬
‫ﺏ _ ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ‪ .‬ﺫﻳﻞ ﻃﺎﻫﺮﻩ‪.‬‬
‫ﭖ _ ﺍﺯ ﺻﺒﺎ ﺗﺎ ﻧﻴﻤﺎ ﺗﺄﻟﻴﻒ ﳛﲕ ﺁﺭﻳﻦ ﭘﻮﺭ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪.١٣٢‬‬
‫ﺕ _ ﺗﺎﺭﻳﺦ ﻬﻧﻀﺖﻫﺎﻯ ﻓﮑﺮﻯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺗﺄﻟﻴﻒ ﻋﺒﺪﺍﻟﺮﻓﻴﻊ ﺣﻘﻴﻘﺖ )ﺭﻓﻴﻊ( ﲞﺶ ﻳﮑﻢ‪.‬‬
‫ﺻﻔﺤﺎﺕ ‪.٨٠ _ ٨١‬‬
‫‪ _ ١٠‬ﺑﻴﻀﺎﺋﻰ‪ .‬ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.١١٠‬‬
‫‪ _ ١١‬ﻧﻮﺍﺋﻰ‪ .‬ﻓﺘﻨﻪ ﺑﺎﺏ‪ .‬ﺻﻔﺤﻪ ‪.١٠٦‬‬
‫‪ _ ١٢‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﻔﺤﻪ ‪.١٤٠١‬‬
‫‪ _ ١٣‬ﻣﻼﹼﳏﻤ‪‬ﺪ ﺑﺎﻗﺮ ﻻﺭﻯ ﻣﺘﺨﻠﹼﺺ ﺑﻪ ﺻﺤﺒﺖ ﺍﺯ ﺷﺎﻋﺮﺍﻥ ﻭ ﻋﺎﺭﻓﺎﻥ ﻭ ﻓﻘﻴﻬﺎﻥ ﻣﻌﺮﻭﻑ‬
‫ﺍﻳﺮﺍﻥﺯﻣﲔ ﺩﺭ ﻗﻮ‪‬ﺕ ﻭ ﺟﻮﺩﺕ ﺣﺎﻓﻈﻪ ﻭ ﺍﺣﺎﻃﻪ ﺑﺮ ﻣﻌﺎﺭﻑ ﺍﺩﰉ ﻭ ﺩﻳﲎ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﻳﺶ‬
‫ﮐﻢﻧﻈﲑ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻯ ﺩﺭ ﺁﺧﺮ ﺍﻳ‪‬ﺎﻡ ﻧﺎﺑﻴﻨﺎ ﮔﺸﺘﻪﺍﺳﺖ‪ .‬ﺩﻳﻮﺍﻥ ﻭﻯ ﺷﺎﻣﻞ ﺳﻰ ﻫﺰﺍﺭ ﺑﻴﺖ‬
‫ﺍﺳﺖ ﮐﻪ ﺑﺮﺧﻰ ﺍﺯ ﺁﻬﻧﺎ ﺣﺎﻭﻯ ﺑﺸﺎﺭﺍﺗﻰ ﺑﻪ ﻗﺮﺏ ﻇﻬﻮﺭ ﻣﻮﻋﻮﺩ ﺍﺳﺖ‪.‬‬
‫‪ _ ١٤‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﺎﺕ ‪.٦٩ _ ٧٠‬‬
‫‪ _ ١٥‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
 ‫‪Journal of the Royal Asiatic Society. Vol. 24. 1892, PP. 323-25.‬‬
‫‪ _ ١٦‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪﺑﻪ‪:‬‬
‫‪Browne E.G. Materials for the Study of the Bábí Religion. PP. 351 -52.‬‬
‫‪ _ ١٧‬ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪ .١٢٧ _ ٢٩‬ﻗﻄﻌﻪ ﻣﻮﺭﺩ ﲝﺚ‬
‫ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ ﺩﻭ ﻣﺄﺧﺬ ﺩﺭ ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ )ﺻﻔﺤﻪ ‪ (٩٣‬ﻧﻴﺰ ﺁﻣﺪﻩﺍﺳﺖ‪.‬‬
‫‪ _ ١٨‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﺑﻴﻀﺎﺋﻰ‪ .‬ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.١٢٧ _ ٢٨‬‬
‫ﺏ _ ﺍﻓﻨﺎﻥ‪ .‬ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ .‬ﺻﻔﺤﻪ ‪.٩٠‬‬
‫‪ _ ١٩‬ﺩﺭ ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ )ﺻﻔﺤﻪ ‪ (٩٠‬ﻧﻴﺰ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٢٠‬ﺩﺭ ﻣﺄﺧﺬ ﺑﺎﻻ )ﺻﻔﺤﻪ ‪ (٩١‬ﻧﻴﺰ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٢١‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﺑﻴﻀﺎﺋﻰ ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.١٢٨‬‬
‫ﺏ _ ﺍﻓﻨﺎﻥ‪ .‬ﭼﻬﺎﺭﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‪ .‬ﺻﻔﺤﺎﺕ ‪.٩٢ _ ٩٣‬‬
‫‪ _ ٢٢‬ﺩﺭ ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ )ﺻﻔﺤﺎﺕ ‪ (٩١ _ ٩٢‬ﻧﻴﺰ ﺩﺭﺝ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٢٣‬ﺩﺭ ﻣﺄﺧﺬ ﺑﺎﻻ ﻧﻴﺰ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ )ﺻﻔﺤﻪ ‪.(٩١‬‬
‫‪ _ ٢٤‬ﺍﺑﻴﺎﺗﻰ ﺍﺯ ﺍﻳﻦ ﺷﻌﺮ ﺩﺭ ﻣﺄﺧﺬ ﺑﺎﻻ )ﺻﻔﺤﻪ ‪ (١٠١‬ﺁﻣﺪﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٢٥‬ﺍﻳﻦ ﺍﺑﻴﺎﺕ ﺍﺯ ﻣﻨﺎﺑﻊ ﺯﻳﺮ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ ‪:‬‬
‫ﺍﻟﻒ _ ﻳﺎﺩﺩﺍﺷﺖﻫﺎﻯ ﻧﮕﺎﺭﻧﺪﻩ ﺍﺯ ﳎﻤﻮﻋﻪ ﺧﻄﹼﻰ ﺳﺎﻝ ‪ ١٢٦٧‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪.‬‬
‫ﺏ _ ﻳﺎﺩﺩﺍﺷﺖﻫﺎﻯ ﺟﻨﺎﺏ ﺭﻭﺡﺍﷲ ﻣﻬﺮﺍﲞﺎﱏ ﺍﺯ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫ﭖ _ ﳎﻠﹼﺪ ﺳﻮﻡ ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ )ﺻﻔﺤﺎﺕ ‪ (١٢١ _ ٢٧‬ﺗﺄﻟﻴﻒ ﺟﻨﺎﺏ‬
‫ﻧﻌﻤﺖﺍﷲ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ‪ .‬ﺟﻨﺎﺏ ﺑﻴﻀﺎﺋﻰ ﻧﻴﺰ ﺍﺑﻴﺎﺕ ﻣﺜﻨﻮﻯ ﺭﺍ ﺍﺯ ﻣﺄﺧﺬ ﺑﺎﻻ ﻧﻘﻞ ﮐﺮﺩﻩﺍﺳﺖ‪.‬‬
‫ﺕ _ ﭼﻬﺎﺭﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﻓﻨﺎﻥ )ﺻﻔﺤﺎﺕ ‪ (١٠٠ _ ١٠١‬ﻭ ﺑﻨﻘﻞ ﺍﺯ ﳘﺎﻥ‬
‫ﳎﻤﻮﻋﻪ ﺧﻄﹼﻰ ﺳﺎﻝ ‪ ١٢٦٧‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪.‬‬
‫ﺙ _ ﺭﺳﺎﻟﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔﺍﺯ ﺗﺄﻟﻴﻔﺎﺕ ﺍﺯﻟﻴﺎﻥ ﺻﻔﺤﻪ ‪.٤٨‬‬
‫ﻣﺜﻨﻮﻳ‪‬ﺎﺕ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻨﺴﻮﺏ ﮔﺸﺘﻪ ﮐﻪ ﺩﺭ ﺣ ‪‬ﺪ ﻣﺜﻨﻮﻳ‪‬ﺎﺕ ﻣﻨﻘﻮﻝ ﺩﺭ ﻣﻨﺎﺑﻊ‬
‫ﻳﺎﺩﺷﺪﻩ ﺩﺭ ﺑﺎﻻ ﻧﻴﺴﺖ‪ .‬ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺩﺭ ﭘﻴﻮﺳﺖ ﺻﻔﺤﻪ ‪ ٩٨‬ﳎﻠﹼﺪ‬
‫ﭼﻬﺎﺭﻡ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺧﻄﹼﻰ( ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﺜﻨﻮﻳ‪‬ﺎﺕ ﺭﺍ ﻧﻘﻞ ﮐﺮﺩﻩﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﭼﻨﲔ ﺁﻏﺎﺯ‬
‫ﻣﻰﮔﺮﺩﺩ‪:‬‬
‫ﻣﻦ ﮐﺠﺎ ﻭ ﺩﺭﺩ ﻫﺠﺮﺍﻥ ﺍﺯ ﮐﺠﺎ‬ ‫ﻣﻦ ﮐﺠﺎ ﻭ ﻫﺠﺮ ﻳﺎﺭﺍﻥ ﺍﺯ ﮐﺠﺎ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﺍﻳﻦ ﺳﻄﻮﺭ ﺩﺭ ﺻﺤ‪‬ﺖ ﺍﻧﺘﺴﺎﺏ ﻏﺎﻟﺐ ﻣﺜﻨﻮﻳ‪‬ﺎﺕ ﻣﻨﺴﻮﺏ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺗﺮﺩﻳﺪ ﺩﺍﺭﺩ‬
‫ﺯﻳﺮﺍ ﺍﺯ ﺣﻴﺚ ﺻﻮﺭﺕ ﻭ ﻣﺎﻫﻴ‪‬ﺖ ﺩﺭ ﺣ ‪‬ﺪ ﺩﺍﻧﺶ ﻭ ﺑﻴﻨﺶ ﻭ ﻋﺮﻓﺎﻥ ﻧﺎﻣﱪﺩﻩ ﻧﻴﺴﺖ‪.‬‬
‫‪ _ ٢٦‬ﺍﻳﻦ ﻗﻄﻌﻪ ﺩﺭ ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ)ﺻﻔﺤﺎﺕ ‪ (٣٤ _ ٣٥‬ﺍﺯ ﻣﺆﻟﹼﻔﺎﺕ ﺍﺯﻟﻴﺎﻥ ﺁﻣﺪﻩ ﻭ ﺩﺭ‬
‫ﻣﻨﺎﺑﻊ ﺯﻳﺮ ﻧﻴﺰ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪:‬‬
‫ﺍﻟﻒ _ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ )ﺻﻔﺤﺎﺕ ‪.(٩٧ _ ٩٨‬‬
‫ﺏ _ ﻧﺸﺮﻳ‪‬ﻪ ﭘﻴﺎﻡ ‪‬ﺎﺋﻰ‪ .‬ﴰﺎﺭﻩ ‪ ١٢٦‬ﻣﻮ‪‬ﺭﺥ ﻣﺎﻩ ﻣﻰ ‪ ١٩٩٠‬ﻣﻴﻼﺩﻯ‪ ،‬ﺻﻔﺤﻪ ‪.١٧‬‬
‫‪ _ ٢٧‬ﺍﻳﻦ ﺷﻌﺮ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﺩﻳﮕﺮ ﺗﺄﻟﻴﻔﺎﺕ ‪‬ﺎﺋﻰ ﻭ ﺍﺯ ﲨﻠﻪ ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‬
‫)ﺻﻔﺤﻪ ‪ (١٠٤‬ﻭ ﳎﻠﹼﺪ ﳔﺴﺖ ﺍﺯ ﺗﺎﺭﻳﺦ ﮐﻮﺍﮐﺐﺍﻟﹼﺪﺭﻳ‪‬ﻪ )ﺻﻔﺤﺎﺕ ‪ (٣٠٨ _ ٣٠٩‬ﻧﻴﺰ ﺑﻌﻨﻮﺍﻥ‬
‫ﺍﺛﺮﻯ ﺍﺯ ﻃﺎﻫﺮﻩ ﻧﻘﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٢٨‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﺁﺭﻳﻦ ﭘﻮﺭ ﳛﲕ‪ .‬ﺍﺯ ﺻﺒﺎ ﺗﺎ ﻧﻴﻤﺎ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﺎﺕ ‪.١٣٢ _ ٣٣‬‬
‫ﺏ _ ﺣﻘﻴﻘﺖ ﻋﺒﺪﺍﻟﹼﺮﻓﻴﻊ )ﺭﻓﻴﻊ(‪ .‬ﺗﺎﺭﻳﺦ ﻬﻧﻀﺖﻫﺎﻯ ﻓﮑﺮﻯ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ .‬ﲞﺶ ﻳﮑﻢ‪ ،‬ﺻﻔﺤﺎﺕ‬
‫‪.٨١ _ ٨٢‬‬
‫‪ _ ٢٩‬ﺍﻗﺒﺎﻝ ﺩﺭ ﺩﺍﻧﺸﮕﺎﻫﻬﺎﻯ ﻻﻫﻮﺭ ﻭ ﮐﻴﻤﱪﻳﺞ ﺍﻧﮕﻠﺴﺘﺎﻥ ﲢﺼﻴﻞ ﮐﺮﺩﻩ ﻭ ﺩﺭ ﺳﺎﻝ ‪١٩٠٧‬‬
‫ﻣﻴﻼﺩﻯ ﺑﺎﺧﺬ ﺩﺭﺟﻪ ﺩﮐﺘﺮﻯ ﺩﺭ ﻓﻠﺴﻔﻪ ﺍﻳﺮﺍﻥ ﺍﺯ ﺩﺍﻧﺸﮕﺎﻩ ﻣﻮﻧﻴﺦ ﺁﳌﺎﻥ ﻧﺎﺋﻞ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﻭﻯ‬
‫ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺷﺎﻋﺮﺍﻥ ﭘﺎﺭﺳﻰﮔﻮﻯ ﺍﻭﺍﺧﺮ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﻭ ﻧﻴﻤﻪ ﳔﺴﺖ ﻗﺮﻥ ﺑﻴﺴﺘﻢ ﻣﺴﻴﺤﻰ‬
‫ﺍﺳﺖ‪ .‬ﻧﺎﻣﱪﺩﻩ ﺻﺎﺣﺐ ﺁﺛﺎﺭ ﻣﻨﻈﻮﻡ ﻭﻣﻨﺜﻮﺭ ﻣﺘﻌﺪ‪‬ﺩ ﺍﺳﺖ ﮐﻪ ﻏﺎﻟﺐ ﺁﻬﻧﺎ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩﺍﺳﺖ‪.‬‬
‫ﺍﻗﺒﺎﻝ ﺑﻪ ﺍﺭﺩﻭ ﺍﺷﻌﺎﺭ ﻭ ﺁﺛﺎﺭ ﺍﺭﺯﻧﺪﻩﺍﻯ ﺩﺍﺭﺩ‪ .‬ﺑﺮﺧﻰ ﺍﺯ ﺁﺛﺎﺭﺵ ﻧﻴﺰ ﺑﺰﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺍﺳﺖ‪.‬‬
‫‪ _ ٣٠‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﻠﻴ‪‬ﺎﺕ ﺍﺷﻌﺎﺭ ﻓﺎﺭﺳﻰ ﻋﻼﹼﻣﻪ ﺍﻗﺒﺎﻝ ﻻﻫﻮﺭﻯ‪ ،‬ﺻﻔﺤﻪ ‪.٣٩٢‬‬
‫‪ _ ٣١‬ﺍﻗﺒﺎﻝ ﺩﺭ ﲞﺶ ﻓﻠﮏﻣﺸﺘﺮﻯ ﺍﺯ ﮐﺘﺎﺏ ﺟﺎﻭﻳﺪﻧﺎﻣﻪ ﺍﺭﻭﺍﺡ ﺣﻼﹼﺝ ﻭ ﻏﺎﻟﺐ ﻭ ﻃﺎﻫﺮﻩ ﺭﺍ‬
‫ﺟﺎﻭﺩﺍﻧﻪ ﺧﻮﺍﻧﺪﻩﺍﺳﺖ‪ .‬ﻣﺮﺍﺩﺵ ﺍﺯ ﺣﻼﹼﺝ ﺣﺴﲔ ﺑﻦ ﻣﻨﺼﻮﺭ ﺑﻴﻀﺎﻭﻯ ﻣﻌﺮﻭﻑ ﺑﻪ ﺣﻼﹼﺝ ﺍﺯ‬
‫ﺑﺰﺭﮔﺎﻥ ﺻﻮﻓﻴ‪‬ﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﺣﻴﺎﻥ ﺟﺬﺑﻪ ﻋﺮﻓﺎﱏ ﻭ ﻭﺟﺪ ﻭ ﺍﺳﺘﻐﺮﺍﻕ ﺩﺭ ﲝﺮ ﺭﲪﺎﱏ ﻧﺪﺍﺀ‬
‫ﺍﻧﺎﺍﳊ ‪‬ﻖ ﺍﺯ ﺣﻠﻘﻮﻡ ﺑﺮ ﻣﻰﺁﻭﺭﺩﻩﺍﺳﺖ ﻭ ‪‬ﻤﲔ ﺳﺒﺐ ﺩﺭ ﺳﺎﻝ ‪ ٣٠٩‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪٩٢٢‬‬
‫ﻣﻴﻼﺩﻯ( ﻣﺘﻌﺼ‪‬ﺒﺎﻥ ﻗﺸﺮﻯ ﺍﻭ ﺭﺍ ﺑﺎ ﮐﻤﺎﻝ ﻗﺴﺎﻭﺕ ﻣﻘﺘﻮﻝ ﳕﻮﺩﻧﺪ‪ .‬ﺑﺘﻔﺼﻴﻞ ﺑﻴﺸﺘﺮ ﺍﻭ ﺭﺍ ﻫﺰﺍﺭ‬
‫ﺗﺎﺯﻳﺎﻧﻪ ﺯﺩﻧﺪ ﻭ ﺳﭙﺲ ﺩﺳﺘﻬﺎ ﻭ ﭘﺎﻫﺎﻳﺶ ﺭﺍ ﺑﺮﻳﺪﻧﺪ ﻭ ﺟﺴﺪﺵ ﺭﺍ ﺳﻮﺯﺍﻧﻴﺪﻩ ﺧﺎﮐﺴﺘﺮﺵ ﺭﺍ ﺑﻪ‬
‫ﺩﺟﻠﻪ ﺭﳜﺘﻨﺪ‪ .‬ﻣﻘﺼﻮﺩ ﺍﻗﺒﺎﻝ ﺍﺯ ﻏﺎﻟﺐ‪ ،‬ﻣﲑﺯﺍﺍﺳﺪﺍﷲﺧﺎﻥ ﳒﻢﺍﻟﺪﻭﻟﻪ ﺩﻫﻠﻮﻯ ﻣﺘﺨﻠﹼﺺ ﺑﻪ ﻏﺎﻟﺐ‬
‫)‪ ١٢١٢ _ ٨٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﺑﺮﺍﺑﺮ ﺑﺎ ‪ ١٧٩٧ _ ١٨٦٩‬ﻣﻴﻼﺩﻯ( ﺍﺳﺖ ﻭﻯ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ‬
‫ﻣﺸﺎﻫﲑ ﺷﺎﻋﺮﺍﻥ ﺷﺒﻪ ﻗﺎﺭ‪‬ﻩ ﻫﻨﺪ ﺑﻮﺩﻩ ﻭ ﮐﻠﻴ‪‬ﺎﺕ ﺁﺛﺎﺭ ﺍﺭﺩﻭ ﻭ ﻧﻴﺰ ﻓﺎﺭﺳﻴﺶ ﭼﻨﺪﺑﺎﺭ ﺑﻄﺒﻊ‬
‫ﺭﺳﻴﺪﻩﺍﺳﺖ‪ .‬ﺁﺛﺎﺭ ﻏﺎﻟﺐ ﻭﺍﺟﺪ ﺷﻮﺭ ﻭ ﺣﺎﻝ ﻭ ﺳﻮﺯ ﻭ ﮔﺪﺍﺯ ﳐﺼﻮﺹ ﺍﺳﺖ‪ .‬ﺑﺪﻳﻦﺟﻬﺖ‬
‫ﺍﻗﺒﺎﻝ ﻧﺎﻡ ﺍﻭ ﺭﺍ ﺩﺭ ﮐﻨﺎﺭ ﻃﺎﻫﺮﻩ ﻭ ﺣﻼﹼﺝ ﺁﻭﺭﺩﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٣٢‬ﺍﺯ ﲨﻠﻪ ﺩﺭ ﲞﺶ ﻓﻠﮏ ﻣﺸﺘﺮﻯ ﺍﺯ ﮐﺘﺎﺏ ﺟﺎﻭﻳﺪ ﻧﺎﻣﻪ ﮐﻪ ﻃﺎﻫﺮﻩ ﻭ ﺣﻼﹼﺝ ﻭ ﻏﺎﻟﺐ‬
‫ﺩﻫﻠﻮﻯ ﺭﺍ ﺍﺯ ﺟﺎﻭﺩﺍﻧﻪﻫﺎ ﻣﻰﴰﺎﺭﺩ ﻣﻰﮔﻮﻳﺪ‪:‬‬
‫ﭘﻴﺶ ﺧﻮﺩ ﺩﻳﺪﻡ ﺳﻪ ﺭﻭﺡ ﭘﺎﮐﺒﺎﺯ ﺁﺗﺶ ﺍﻧﺪﺭ ﺳﻴﻨﻪﺷﺎﻥ ﮔﻴﱴ ﮔﺪﺍﺯ‬
‫ﺩﺭ ﺑﺮﺷﺎﻥ ﺣﻠﹼﻪﻫﺎﻯ ﻻﻟﻪﮔﻮﻥ ﭼﻬﺮﻩﻫﺎ ﺭﺧﺸﻨﺪﻩﺍﺯ ﺳﻮﺯ ﺩﺭﻭﻥ‬
‫ﺍﺯ ﺷﺮﺍﺏ ﻧﻐﻤﻪﻫﺎﻯﺧﻮﻳﺶﻣﺴﺖ‬ ‫ﺩﺭ ﺗﺐ ﻭ ﺗﺎﰉ ﺯﻫﻨﮕﺎﻡ ﺍﻟﺴﺖ‬
‫ﮔﻔﺖ ﺭﻭﻣﻰ ﺍﻳﻦ ﻗﺪﺭ ﺍﺯ ﺧﻮﺩﻣﺮﻭ ﺍﺯ ﺩﻡ ﺁﺗﺶ ﻧﻮﺍﻳﺎﻥ ﺯﻧﺪﻩ ﺷﻮ‬
‫ﺷﻮﻕ ﰉﭘﺮﻭﺍ ﻧﺪﻳﺪﺳﱴ ﻧﮕﺮ ﺯﻭﺭ ﺍﻳﻦ ﺻﻬﺒﺎ ﻧﺪﻳﺪﺳﱴ ﻧﮕﺮ‬
‫ﺷﻮﺭﻫﺎ ﺍﻓﮑﻨﺪﻩ ﺩﺭ ﺟﺎﻥ ﺣﺮﻡ‬ ‫ﻏﺎﻟﺐ ﻭ ﺣﻼﹼﺝ ﻭ ﺧﺎﺗﻮﻥ ﻋﺠﻢ‬
‫ﮔﺮﻣﻰ ﺍﻭ ﺍﺯ ﺩﺭﻭﻥ ﮐﺎﺋﻨﺎﺕ‬ ‫ﺍﻳﻦ ﻧﻮﺍﻫﺎ ﺭﻭﺡ ﺭﺍ ﲞﺸﺪ ﺛﺒﺎﺕ‬
‫)ﮐﻠﹼﻴﺎﺕ ﺍﺷﻌﺎﺭ ﺍﻗﺒﺎﻝ‪ .‬ﺻﻔﺤﻪ ‪(٣٩٠‬‬
‫‪ _ ٣٣‬ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍ ‪‬ﻭﻝ ‪‬ﺎﺋﻰ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.١١١ _ ١٢‬‬
‫‪ _ ٣٤‬ﺩﺭ ﺑﺎﺏ ﻧﺎﻡ ﭘﺪﺭ ﻃﺎﻫﺮ ﺩﮐﲎ ﺍﺧﺘﻼﻑ ﺍﺳﺖ‪ .‬ﺩﮐﺘﺮ ﺫﺑﻴﺢﺍﷲ ﺻﻔﺎﺀ ﺍﻭ ﺭﺍ ﻓﺮﺯﻧﺪ‬
‫ﺭﺿﻰﺍﻟﹼﺪﻳﻦ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ )ﺗﺎﺭﻳﺦ ﺍﺩﺑﻴﺎﺕ ﺍﻳﺮﺍﻥ‪ .‬ﲞﺶ ﺩﻭﻡ ﺍﺯ ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﻔﺤﻪ ‪ (٦٦٢‬ﻭﻟﮑﻦ‬
‫ﺩﺭ ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ ﻧﺎﻡ ﭘﺪﺭ ﺷﺎﻩﻃﺎﻫﺮ‪ ،‬ﺳﻴ‪‬ﺪﻣﻬﺪﻯ ﺁﻣﺪﻩﺍﺳﺖ )ﳎﻠﹼﺪ ﺳﻰ ﻭ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ‪.(٩٩‬‬
‫‪ _ ٣٥‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺷﺎﻩﳏﻤ‪‬ﺪ ﻃﺎﻫﺮ ﺩﮐﲎ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﺻﻔﺎﺀ ﺫﺑﻴﺢﺍﷲ‪ .‬ﺗﺎﺭﻳﺦ ﺍﺩﺑﻴ‪‬ﺎﺕ ﺍﻳﺮﺍﻥ‪ .‬ﲞﺶ ﺩﻭﻡ ﺍﺯ ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﻔﺤﺎﺕ ‪٦٦٢ _ ٧٠‬‬
‫ﻭ ﲞﺶ ﺳﻮﻡ ﺍﺯ ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﻔﺤﺎﺕ ‪.١٦٢٩ _ ٣٣‬‬
‫ﺏ _ ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ‪ .‬ﳎﻠﹼﺪ ﺳﻰ ﻭ ﺳﻮﻡ‪ .‬ﺻﻔﺤﺎﺕ ‪ ٩٦‬ﻭ ‪.٩٩‬‬
‫ﭖ _ ﻧﺼﺮﺁﺑﺎﺩﻯ ﳏﻤ‪‬ﺪﻃﺎﻫﺮ‪ .‬ﺗﺬﮐﺮﻩ ﻧﺼﺮﺁﺑﺎﺩﻯ‪ .‬ﺻﻔﺤﻪ ‪.٤٧٠‬‬
‫ﺕ _ ﻫﺪﺍﻳﺖ ﺭﺿﺎﻗﻠﯽﺧﺎﻥ‪ .‬ﺭﻳﺎﺽﺍﻟﻌﺎﺭﻓﲔ‪ .‬ﺻﻔﺤﺎﺕ ‪ ١٠٢ _ ١٠٣‬ﻭ ‪.١٦٩ _ ٧٠‬‬
‫ﺙ _ ﻃﻬﺮﺍﱏ ﺍﻟﹼﺬﺭﻳﻌﻪ‪ .‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ‪ ،‬ﺻﻔﺤﻪ ‪.٢٨٠‬‬
‫‪ _ ٣٦‬ﳎﻠﹼﻪ ﺍﺭﻣﻐﺎﻥ ﺳﺎﻝ ﺳﻴﺰﺩﻫﻢ )‪ ١٣١١‬ﴰﺴﻰ( ﴰﺎﺭﻩ ﻫﻔﺘﻢ )ﻣﻬﺮﻣﺎﻩ( ﺻﻔﺤﻪ ‪.٤٨٢‬‬
‫‪ _ ٣٧‬ﺑﺎﺏ ﻭ ‪‬ﺎﺀ ﺭﺍ ﺑﺸﻨﺎﺳﻴﺪ‪ .‬ﺻﻔﺤﻪ ‪ .٢٧١‬ﺑﺎﻳﺪ ﺑﻴﺎﺩ ﺩﺍﺷﺖ ﮐﻪ ﻣﺆﻟﹼﻒ ﺩﺭ ﺻﻔﺤﻪ ‪٢٦٧‬‬
‫ﳘﲔ ﮐﺘﺎﺏ ﺭﺩ‪‬ﻳﻪ ﺑﻪ ﻋﻠﻢ ﻭ ﮐﻤﺎﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﻋﺘﺮﺍﻑ ﮐﺮﺩﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٣٨‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﺁﺭﻳﻦ ﭘﻮﺭ_ ﳛﲕ‪ .‬ﺍﺯ ﺻﺒﺎ ﺗﺎ ﻧﻴﻤﺎ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪.١٣٢‬‬
‫ﺏ _ ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ ﺫﻳﻞ ﻃﺎﻫﺮﻩ )ﳎﻠﹼﺪ ﺳﻰ ﻭ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.(١١٢‬‬
‫ﭖ _ ﺣﻘﻴﻘﺖ ﻋﺒﺪﺍﻟﹼﺮﻓﻴﻊ )ﺭﻓﻴﻊ(‪ .‬ﺗﺎﺭﻳﺦ ﻬﻧﻀﺘﻬﺎﻯ ﻓﮑﺮﻯ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ .‬ﲞﺶ ﻳﮑﻢ‪ ،‬ﺻﻔﺤﻪ ‪.٨١‬‬
‫‪ _ ٣٩‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﳎﻠﹼﺪ ﻫﺸﺘﻢ‪ ،‬ﻗﺴﻤﺖ ﺍﻭ‪‬ﻝ‪ .‬ﺻﻔﺤﺎﺕ ‪.٤٥٦ _ ٥٧‬‬
‫‪ _ ٤٠‬ﺍﻳﻦ ﳎﻤﻮﻋﻪ ﺭﺍ ﻣﻮﻟﻮﺩ ﺧﺎﱎ ﺩﺧﺘﺮ ﻃﺎﺋﺮﻩ ﮐﻪ ﳘﺴﺮ ﺟﻨﺎﺏ ﻣﲑﺯﺍﻋﻠﯽﺍﮐﱪ ﺭﻭﺣﺎﱏ‬
‫ﺐﺍﻟﺴ‪‬ﻠﻄﺎﻥ( ﺑﻮﺩﻩ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺟﻨﺎﺏ ﺑﻴﻀﺎﺋﻰ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﺳﺖ‪.‬‬
‫)ﳏ ‪‬‬
‫‪ _ ٤١‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺍﺷﻌﺎﺭ ﺟﻨﺎﺏ ﻃﺎﺋﺮﻩ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪﻫﺸﺘﻢ ‪ ،‬ﻗﺴﻤﺖ ﺍﻭ‪‬ﻝ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٤٥١ _ ٦٢‬‬
‫ﺏ _ ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ‪ .‬ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ‪ .‬ﺟﻠﺪ ﺩﻭﻡ ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٢٨٢ _ ٩٥‬‬
‫ﭖ _ ﺍﺭﺑﺎﺏ ﻓﺮﻭﻍ ‪ .‬ﺍﺧﺘﺮﺍﻥ ﺗﺎﺑﺎﻥ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٢٨٦ _ ٩١‬‬
 ‫‪ _ ٤٢‬ﺑﺎﺏ ﻭ ‪‬ﺎﺀ ﺭﺍ ﺑﺸﻨﺎﺳﻴﺪ‪ .‬ﺻﻔﺤﻪ ‪.٢٧١‬‬
‫‪ _ ٤٣‬ﻓﺘﻨﻪ ﺑﺎﺏ‪ .‬ﺻﻔﺤﻪ ‪.١٠٦‬‬
‫‪ _ ٤٤‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺁﺛﺎﺭ ﺍ ‪‬ﻡ ﻫﺎﱏ ﻳﺰﺩﻯ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﻣﺪ‪‬ﺭﺱ ﺗﱪﻳﺰﻯ‪ .‬ﺭﳛﺎﻧﺔﺍﻻﺩﺏ‪ .‬ﺟﻠﺪ ﻫﺸﺘﻢ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٣٥٦ _ ٥٧‬‬
‫ﺏ _ ﻃﻬﺮﺍﱏ‪ .‬ﺍﹼﻟﺬﺭﻳﻌﻪ‪ .‬ﺟﻠﺪ ﻬﻧﻢ‪ ،‬ﺻﻔﺤﻪ ‪.٩٦‬‬
‫ﭖ _ ﺧﺎﺿﻊ‪ .‬ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻳﺰﺩ‪ .‬ﺻﻔﺤﻪ ‪.١٥‬‬
‫ﺕ _ ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ ﺫﻳﻞ ﺍ ‪‬ﻡ ﻫﺎﱏ )ﺟﻠﺪ ﻫﺸﺘﻢ‪ ،‬ﺻﻔﺤﻪ ‪.(٢١٩‬‬
‫ﺙ _ ﺭﺟﱮ‪ .‬ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ ﻭ ﭘﺎﺭﺳﻰﮔﻮﻯ‪ .‬ﺻﻔﺤﺎﺕ ‪.٢١ _ ٢٢‬‬
‫‪ _ ٤٥‬ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﻭ ﺍﺷﻌﺎﺭ ﻋﻔﹼﺖ ﻧﺴ‪‬ﺎﺑﻪ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﺭﺟﱮ‪ .‬ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ ﻭ ﭘﺎﺭﺳﻰﮔﻮﻯ‪ .‬ﺻﻔﺤﺎﺕ ‪.١٦٦ _ ٦٧‬‬
‫ﺏ _ ﮐﺸﺎﻭﺭﺯ ﺻﺪﺭ‪ .‬ﺍﺯ ﺭﺍﺑﻌﻪ ﺗﺎ ﭘﺮﻭﻳﻦ‪ .‬ﺻﻔﺤﺎﺕ ‪.١٦٩ _ ٧٢‬‬
‫ﭖ _ ﻣﻬﺮﺍﺯ‪ .‬ﺑﺰﺭﮔﺎﻥ ﺷﲑﺍﺯ‪ .‬ﺻﻔﺤﻪ ‪.٣٤٤‬‬
‫ﺕ _ ﻓﺴﺎﺋﻰ‪ .‬ﻓﺎﺭﺳﻨﺎﻣﻪ ﻧﺎﺻﺮﻯ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪.١١٠‬‬
‫ﺙ _ ﻃﻬﺮﺍﱏ‪ .‬ﺍﻟﹼﺬﺭﻳﻌﻪ‪ .‬ﺟﻠﺪ ﻬﻧﻢ‪ ،‬ﺻﻔﺤﻪ ‪.٧٣١‬‬
‫‪ _ ٤٦‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪Root. Tahirih. PP. 129 - 30.‬‬
‫‪ _ ٤٧‬ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.١١٢ _ ١٣‬‬
‫‪ _ ٤٨‬ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐﺁﺑﺎﺩﻯ‪ .‬ﻣﮑﺎﺭﻡﺍﻵﺛﺎﺭ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﺻﻔﺤﻪ ‪.١٤٠١‬‬
‫‪ _ ٤٩‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﳎﻠﹼﻪ ﺍﻳﺮﺍﻧﺸﻬﺮ‪ ،‬ﺳﺎﻝ ﺳﻮﻡ )‪ ١٩٢٤‬ﻣﻴﻼﺩﻯ( ﺻﻔﺤﻪ ‪.٢٤٦‬‬
‫‪ _ ٥٠‬ﻣﺆﻟﹼﻒ ﮐﻮﺍﮐﺐﺍﻟﹼﺪﺭﻳﻪ ﻧﺎﻡ ﺳﻠﻴﻤﺎﻥﺧﺎﻥ ﺗﱪﻳﺰﻯ ﺷﻬﻴﺪ ﺭﺍ ﺳﻠﻴﻤﺎﻥﺧﺎﻥ ﺍﻓﺸﺎﺭ ﻣﻰﻧﻮﻳﺴﺪ‬
‫ﮐﻪ ﺍﻟﺒﺘ‪‬ﻪ ﺍﻳﻦ ﻧﮑﺘﻪ ﺳﺒﺐ ﺳﻮﺀ ﺗﻔﺎﻫﻢ ﺧﻮﺍﻫﺪ ﺷﺪ ﺯﻳﺮﺍ ﺳﻠﻴﻤﺎﻥﺧﺎﻥ ﺍﻓﺸﺎﺭ ﺍﺯ ﺳﺮﺩﺍﺭﺍﻥ ﺳﭙﺎﻩ‬
‫ﻗﺎﺟﺎﺭ ﻭ ﺍﺯ ﺩﴰﻨﺎﻥ ﺍﻣﺮ ﺑﺪﻳﻊ ﺍﳍﻰ ﺑﻮﺩﻩ ﺍﺳﺖ)ﺑﺮﺍﻯ ﺍﻃﹼﻼﻉ ﺍﺯ ﺍﺣﻮﺍﻝ ﺳﻠﻴﻤﺎﻥﺧﺎﻥ ﺍﻓﺸﺎﺭ ﺍﺯ‬
‫ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﮐﺘﺎﺏ ﺣﻀﺮﺕ ﺑﺎﺏﻧﻮﺷﺘﻪ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ‪ ،‬ﺻﻔﺤﺎﺕ ‪،٢٧٧ ،١١٩‬‬
‫‪.(٣٦٥ ،٣٣١ ،٣٢٥‬‬
‫‪ _ ٥١‬ﺑﺮﺍﻯ ﺧﻮﺍﻧﺪﻥ ﲤﺎﻡ ﳐﻤ‪‬ﺲ ﺻﺤﺒﺖ ﻻﺭﻯ ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪ :‬ﺣﻘﻴﻘﺖ‬
‫ﻋﺒﺪﺍﻟﹼﺮﻓﻴﻊ )ﺭﻓﻴﻊ(‪ .‬ﺗﺎﺭﻳﺦ ﻬﻧﻀﺖﻫﺎﻯ ﻓﮑﺮﻯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭ ﺩﻭﺭﻩ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ‪ .‬ﲞﺶ ﻳﮑﻢ‪ ،‬ﺻﻔﺤﺎﺕ‬
‫‪.١٢٤ _ ٢٥‬‬
‫‪ _ ٥٢‬ﲞﺸﻬﺎﺋﻰﺍﺯﺍﻳﻦﺷﻌﺮ ﺑﻪﺍﻧﮕﻠﻴﺴﻰ ﺗﺮﲨﻪ ﺷﺪﻩ ﻭ ﺩﺭ ﮐﺘﺎﺏ ﺯﻧﺎﻥ ﺷﺎﻋﺮﻩ ﺟﻬﺎﻥ ‪" Women‬‬
‫"‪Poets of the World‬‬
‫ﺩﺭ ﺳﺎﻝ‬ ‫‪Deirdre Lashgari‬‬ ‫ﻭ ﺩﻳﺮﺩﻯ ﻟﺸﮑﺮﻯ‬ ‫ﻳﻮﻧﺎﺑﺎﻧﮑﲑ‪Jonna Bankier‬‬ ‫ﮐﻪ ‪‬ﻤ‪‬ﺖ‬
‫‪ ١٩٨٣‬ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩ ﺁﻣﺪﻩﺍﺳﺖ‪ .‬ﻧﮑﺘﻪ ﺟﺎﻟﺐ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻧﺎﻡ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻌﻨﻮﺍﻥ ﺳﺮﺍﻳﻨﺪﻩ‬
‫ﺍﻳﻦ ﺷﻌﺮ ﺩﺭ ﺍﻳﻨﺪﮐﺲ ﺷﻌﺮﻯ ﮔﺮﺍﳒﺮ ‪ Granger's Index to poetry‬ﺩﺭﺝ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪ .‬ﺍﻳﻦ‬
‫ﺍﻳﻨﺪﮐﺲ ‪‬ﻤ‪‬ﺖ ‪ William F. Bernhart‬ﻭ ﻭﺳﻴﻠﻪ ‪ Columbia University Press‬ﺩﺭ‬
‫ﻧﻴﻮﻳﻮﺭﮎ ﺑﻄﺒﻊ ﺭﺳﻴﺪﻩﺍﺳﺖ )ﻃﺒﻊ ﻫﺸﺘﻢ‪ ،‬ﺳﺎﻝ ‪ .(١٩٨٦‬ﺩﺭ ﺻﻔﺤﻪ ‪ ٤١١‬ﺍﻳﻨﺪﮐﺲ ﭼﻨﲔ‬
‫ﺁﻣﺪﻩﺍﺳﺖ‪:‬‬
‫‪He the Beloved Sel Qorratu'l _ Ayn Tr.Fr.‬‬
‫"‪Farsi by Deirdre Lashgari "Cupbearer, O Victorious Falcon, Come! ...‬‬
‫ﻭ ﺩﺭ ﺻﻔﺤﻪ ‪ ١٦٣٦‬ﺩﺭ ﲞﺶ ‪ Author Index‬ﺁﻣﺪﻩﺍﺳﺖ‪.‬‬
‫‪Qorrat'ul- Ayn (Umm - i- Salma) He the Beloved, Sel.‬‬
‫ﺍﳘﻴ‪‬ﺖ ﻣﻮﺿﻮﻉ ﺩﺭ ﺍﻳﻨﺴﺖ ﮐﻪ ﺍﻳﻨﺪﮐﺲ ﻣﺬﮐﻮﺭ ﺗﻨﻬﺎ ﺑﻪ ﺁﺛﺎﺭ ﻣﺸﻬﻮﺭﺗﺮﻳﻦ ﺷﻌﺮﺍﻯ ﺟﻬﺎﻥ ﺍﺷﺎﺭﻩ‬
‫ﺩﺍﺭﺩ‪.‬‬
‫‪Browne E.G. Materials for the Study‬‬ ‫‪ _ ٥٣‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫‪of the Bábí religion .PP 343 - 45.‬‬
‫‪ _ ٥٤‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪ .٣٤٣‬ﺗﺮﲨﻪ ﺍﺯ ﻧﮕﺎﺭﻧﺪﻩ ﺳﻄﻮﺭ ﺍﺳﺖ‪.‬‬
‫‪ _ ٥٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪ .٣٤٦‬ﻧﻮﻳﺴﻨﺪﻩ ﮐﺘﺎﺏ ﻗ ‪‬ﺮﺓﺍﻟﻌﲔ)ﺻﻔﺤﺎﺕ ‪ (١١ _ ١٢‬ﺍﺯ ﻣﺆﻟﹼﻔﺎﻥ‬
‫ﺍﺯﻟﯽ ﺍﺑﻴﺎﺕ ﺯﻳﺮ ﺭﺍ ﺑﻨﻘﻞ ﺍﺯ ﺳﺎﻗﻰﻧﺎﻣﻪ ﻣﻮﺭﺩ ﲝﺚ ﺧﻄﺎﺏ ﺑﻪ ﳛﲕ ﺍﺯﻝ ﻭ ﻳﺎ ﺩﺭ ﺑﺎﺏ ﺍﻭ ﻣﻰﺩﺍﻧﺪ‪:‬‬
‫ﲞﻠﻖ ﺟﻬﺎﻥ ﺳﺎﻗﻴﺎ ﺩﻩ ﻧﻮﻳﺪ ﮐﻪ ﺷﺪﺷﺎﻡﻏﻢ ﺻﺒﺢ ﻋﺸﺮﺕ ﺭﺳﻴﺪ‬
‫ﺑﻌﺸﺎﻕ ﺩﳋﺴﺘﻪ ﺑﺮﺯﻥ ﺻﻼ‬ ‫ﺑﻪﻏﻤﺪﻳﺪﮔﺎﻥ ﺩﻩ ﺗﻮ ﺟﺎﻡ ﺻﻔﺎ‬
‫ﮐﻪ ﻋﲔ ﻇﻬﻮﺭ ﺍﺯﻝ ﺁﻣﺪﻩ ﲨﺎﻝ ﺧﺪﺍﺋﻰ ﻫﻮﻳﺪﺍ ﺷﺪﻩ‬
‫ﺏﻋﻼﺳﺖ‬ ‫ﺑﺎﻳﻦ ﻣﮋﺩﻩ ﮔﺮﺟﺎﻥ ﻓﺸﺎﱎ ﺭﻭﺍﺳﺖ ﺍﺯﺍﻳﻦﻣﮋﺩﻩﺧﻮﺵﻭﻗﺖﺭ ‪‬‬
 ‫ﺏ ﺑﻴﺎﻥ‬
‫ﭼﻮ ﻧﻮﺭ ﲨﺎﻝ ﺗﻮ ﺁﻣﺪ ﻋﻴﺎﻥ ﲦﺮﺧﻮﺍﻧﺪﺕ ﺍﺯ ﻟﻄﻒ ﺭ ‪‬‬
‫ﺷﺠﺮ ﺍﺯ ﲦﺮ ﻣﻰﺷﻮﺩ ﺟﻠﻮﻩﮔﺮ‬ ‫ﻣﺮﺍﺩ ﺍﺯ ﺷﺠﺮ ﻧﻴﺴﺖ ﻏﲑ ﺍﺯﲦﺮ‬
‫‪...‬‬
‫ﮐﺠﺎﻣﻦ ﮐﺠﺎ ﻭﺻﻔﺖ ﺍﻯ ﳏﺘﺮﻡ ﻋﺪﻡ ﭼﻮﻥ ﮐﻨﺪ ﻭﺻﻒ ﺫﺍﺕ ﻗﺪﻡ‬
‫ﻣﻨﺰ‪‬ﻩ ﺗﻮ ﻫﺴﱴ ﺯﲢﻤﻴﺪ ﻣﻦ‬ ‫ﳘﻪﺷﺮﮎﳏﺾ ﺍﺳﺖ ﺗﻮﺣﻴﺪﻣﻦ‬
‫ﻧﮕﺎﺭﻧﺪﻩ ﺍﺯ ﺍﻫﻞ ﺍﻧﺼﺎﻑ ﻣﻰﭘﺮﺳﺪ ﮐﻪ ﺁﻳﺎ ﺑﻨﻈﺮﺷﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﺎ ﺁﻥ ﻣﻘﺎﻣﺎﺕ ﻋﻠﻤﻰ ﻭ‬
‫ﻋﺮﻓﺎﱏ ﻭ ﺣﺪ‪‬ﺕ ﺑﺼﺮ ﻣﲑﺯﺍﳛﲕ ﺍﺯﻝ ﺭﺍ ﺑﺎ ﺁﻥ ﺳﻮﺍﺑﻖ ﻭ ﺗﻠﻔﻴﻘﺎﺗﻰ ﮐﻪ ﺍﺯ ﺧﻮﺩ ﺑﺎﻗﻰ‬
‫ﮔﺬﺍﺭﺩﻩﺍﺳﺖﺫﺍﺕ ﻗﺪﻡﻣﻰﻧﺎﻣﺪ‪ .‬ﻣﺮﺩﻯ ﮐﻪ ﺑﻮﺍﺳﻄﻪ ﺍﻋﻤﺎﻝ ﺳﻮﺋﺶ ﻧﻪﺗﻨﻬﺎ ﺍﳝﺎﻥ ﻧﻔﻮﺱ ﻣﺒﺎﺭﮐﻪﺍﻯ‬
‫ﭼﻮﻥ ﻭﺍﻟﺪﻩ ﳏﺘﺮﻣﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﺳﺎﳍﺎ ﺑﺘﺄﺧﲑ ﺍﻧﺪﺍﺧﺖ ﺑﻞ ﻣﻮﺟﺐ ﺭﮐﻮﺩ ﺟﺎﻣﻌﻪ ﺑﺎﰉ ﻭ‬
‫ﺍﺳﺘﻬﺰﺍﺀ ﺩﴰﻨﺎﻥ ﺍﻣﺮ ﺑﺪﻳﻊ ﮔﺸﺖ‪ .‬ﺍﻳﻦ ﺍﺑﻴﺎﺕ ﺑﻔﺮﺽ ﺻﺪﻭﺭ ﺍﺯ ﻃﺒﻊ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺧﻄﺎﺏ ﺑﻪ‬
‫ﲨﺎﻝ ﺍ‪‬ﻰ ﺍﺳﺖ ﮐﻪ ﲦﺮ ﺣﻘﻴﻘﻰ ﺷﺮﻉ ﺭﲪﻦ ﺑﻮﺩ ﻭ ﺁﺛﺎﺭﺵ ﻣﮑﻤ‪‬ﻞ ﺁﻳﺎﺕ ﺑﻴﺎﻥ‪ .‬ﻣﺮﺍﺩ ﺣﻘﻴﻘﻰ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﳏﺒﻮﺏ ﺟﺎﻧﺶ ﺩﺭ ﳘﻪ ﺁﺛﺎﺭﺵ ﻣﻈﻬﺮ ﺍﳍﻰ ﺍﺳﺖ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺳﺖ‪ .‬ﲨﺎﻝ‬
‫ﺍﻗﺪﺱ ﺍ‪‬ﻰ ﺍﺳﺖ‪ .‬ﻧﻪ ﻧﻔﺴﻰ ﮐﻪ ﺟﺰ ﺗﺸﻔﹼﻰ ﺍﻫﻮﺍﺀ ﺷﻴﻄﺎﱏ ﺧﻮﻳﺶ ﺁﻣﺎﻟﯽ ﻧﺪﺍﺷﺖ‪ .‬ﺣﺘ‪‬ﻰ ﺍﺑﻴﺎﺕ‬
‫ﺍﻧﺘﺴﺎﰉ ﺑﻌﺪﻯ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺭﺍ ﺁﺷﮑﺎﺭ ﻣﻰ ﺳﺎﺯﺩ‪ .‬ﺁﳒﺎ ﮐﻪ ﻣﻰﮔﻮﻳﺪ‪:‬‬
‫ﺗﻮﺋﻰ ﺁﻧﮑﻪ ﺧﻼﹼﻕ ﺍﻳﻦ ﻋﺎﳌﻰ ﺧﺪﺍﻳﺎ ﺗﻮ ﻗﻴ‪‬ﻮﻡ ﻭ ﻫﻢ ﻗﺎﺋﻤﻰ‬
‫ﻣﺆﻟﹼﻒ ﺍﺯﻟﯽ ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔﻗﻄﻌﻪ ﺷﻌﺮ ﺩﻳﮕﺮﻯ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭﺝ ﮐﺮﺩﻩ ﮐﻪ ﺑﺎﺩ‪‬ﻋﺎﻯ ﺍﻭ ﺩﺭ‬
‫ﺧﺎﲤﻪ ﻳﮑﻰ ﺍﺯ ﻣﺮﻗﻮﻣﺎﺕ ﺍﻳﻦ ﺑﺎﻧﻮﻯ ﻓﺎﺿﻠﻪ ﺁﻣﺪﻩﺍﺳﺖ )ﺻﻔﺤﻪ‪ .(٥٢‬ﻇﺎﻫﺮﹰﺍ ﻣﺆﻟﹼﻒ ﻣﻘﺼﻮﺩ‬
‫ﺍﺯﻣﻘﺎﻡ "ﺍﺯﻟﯽ"ﺭﺍ ﻣﻘﺎﻡ ﻣﲑﺯﺍﳛﲕ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ ﻭﻟﮑﻦ ﺍﺯ ﺍﺑﻴﺎﺕ ﺩﻳﮕﺮ ﺷﻌﺮ ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﮐﻪ‬
‫ﺍﺷﺎﺭﺍﺕ ﺑﻪ ‪‬ﺎﺀﺩﺍﺭﺩ ﮐﻪ ﻣﺮﺍﺩ ﲨﺎﻝ ﺍﻗﺪﺱ ﺍ‪‬ﻰ ﺍﺳﺖ‪ .‬ﻤﲔ ﺭﻭﻯ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﻓﻨﺎﻥ ﺷﻌﺮ‬
‫ﻣﺬﮐﻮﺭ ﺭﺍ ﺩﺭ ﳎﻤﻮﻋﻪ ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ )ﺻﻔﺤﻪ ‪ (٩٩‬ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺍﻧﺴﺘﻪﺍﺳﺖ‪ .‬ﺷﻌﺮ‬
‫ﻣﺬﮐﻮﺭ ﺭﺍ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺩﻭ ﻣﻨﺒﻊ ﻳﺎﺩ ﺷﺪﻩ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻘﻞ ﻣﻰﮐﻨﻴﻢ ﻭﻟﮑﻦ ﺻﺤ‪‬ﺖ ﺍﻧﺘﺴﺎﺏ ﺁﻥ ﺭﺍ‬
‫ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺗﻀﻤﲔ ﳕﻰﳕﺎﺋﻴﻢ‪.‬‬
‫ﺑﺎﻓﺘﻪ ﺟﺎﻥ ﺑﻮﻻﻳﺶ ﳘﻪ ﺷﺎﻫﺪ ﺑﺎﺷﻴﺪ ﺍﻳﺴﺘﺎﺩﻩ ﺑﻮﻓﺎﻳﺶ ﳘﻪ ﺷﺎﻫﺪ ﺑﺎﺷﻴﺪ‬
‫ﺭﻭﺯ ﺍﻭ‪‬ﻝ ﮐﻪ ﺭﺳﻴﺪﻡ ﲟﻘﺎﻡ ﺍﺯﻟﯽ ﳏﻮ ﺑﻨﻤﻮﺩﻩﺳﻮﺍﻳﺶ ﳘﻪ ﺷﺎﻫﺪﺑﺎﺷﻴﺪ‬
 ‫ﺩﻭﺭﻫﺎﮐﻮ ﺯﺩﻩ ﺍﻳﻦ ﭼﺮﺥ ﻣﺪ‪‬ﻭﺭﺩﺭﺣﲔ ﺍﻳﺴﺘﺎﺩﻡ ﺑﻮﻓﺎﻳﺶ ﳘﻪ ﺷﺎﻫﺪ ﺑﺎﺷﻴﺪ‬
‫ﻧﻴﺴﺖ ﻣﻘﺼﻮﺩﻣﺮﺍ ﻏﲑﺭﺿﺎﻳﺶ ﺑﺎﷲ ﺁﻣﺪﻡﻋﲔ ﺭﺿﺎﻳﺶ ﳘﻪﺷﺎﻫﺪﺑﺎﺷﻴﺪ‬
‫ﮐﻴﺴﺖﻣﻨﻈﻮﺭ‪‬ﺎﻳﺶﳘﻪﺷﺎﻫﺪﺑﺎﺷﻴﺪ‬ ‫ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻧﮕﺮ ﺑﺎ ﻧﻈﺮ ﭘﺎﮎ ﺻﻔﻰ‬
‫ﺧﻮﺍﻫﻢ ﺍﺯ ﻓﻀﻞﺧﺪﺍﻭﻧﺪﻯ ﻗﻴ‪‬ﻮﻡ ﻗﺪﱘ ﺭﻳﺰﺩﻡﺧﻮﻥ ﺑﻪ‪‬ﺎﻳﺶﳘﻪﺷﺎﻫﺪﺑﺎﺷﻴﺪ‬
‫ﺭﳒﻬﺎﺋﻰ ﮐﻪ ﮐﺸﻴﺪﻡ ﺯ ﻣﺮﻭﺭ ﺍﻳ‪‬ﺎﻡ ﺩﺭﺭﻩﻗﺮﺏ ﻭﻻﻳﺶ ﳘﻪﺷﺎﻫﺪﺑﺎﺷﻴﺪ‬
‫ﻧﺒﻮﺩﻡ ﺫﺭ‪‬ﻩﺍﻯ ﺍﺯ ﭘﺎﮎ ﺯﮐ ﹼﻞ ﻣﻔﻘﻮﺩ ﺍﺯﻣﻦﺍﺯﻓﻀﻞﻭﻋﻄﺎﻳﺶﳘﻪﺷﺎﻫﺪﺑﺎﺷﻴﺪ‬
‫ﺧﻮﺍﻫﻢ ﺍﺯ ﻣﺪﺡ ﺑﺮﻭﻥ ﺁﻭﺭﺩﻡ ﺍﺯ ﺍﺑﺪﺍﻉ ﺗﺎﮐﻨﻢﺟﺎﻥ ﺑﻔﺪﺍﻳﺶ ﳘﻪﺷﺎﻫﺪﺑﺎﺷﻴﺪ‬
 ‫‪ _ ٤‬ﺍﺛﺒﺎﺕ ﺣﻘﹼﺎﻧﻴ‪‬ﺖ ﺣﻀﺮﺕ ﺑﺎﺏ‪:‬‬
‫ﳔﺴﺖ _ ﺗﻮﺿﻴﺢ ﺍﻳﻦ ﻧﮑﺘﻪ ﺩﻗﻴﻘﻪ ﮐﻪ ﺩﺳﺖ ﺧﺪﺍﻭﻧﺪ ﺑﺴﺘﻪ ﻧﻴﺴﺖ ﻭ ﻓﻴﺾ ﺍﳍﻰ ﺗﻌﻄﻴﻞ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺗﺸﺮﻳﺢ ﺍﺳﺘﻤﺮﺍﺭ ﻇﻬﻮﺭﺍﺕ ﺧﺼﻮﺻﹰﺎ ﺩﺭ ﻣﺮﻗﻮﻣﺎﺕ ﺳﺎﳍﺎﻯ ﺳﻮﻡ ﻭ ﺑﻌﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻋﻼﻡ‬
‫ﻣﻈﻬﺮﻳ‪‬ﺖ ﺣﻀﺮﺕ ﺑﺎﺏ‪ .‬ﺣﺘ‪‬ﻰ ﺩﺭ ﺭﺳﺎﻟﻪ ﺻﺎﺩﺭﻩ ﺩﺭ ﺳﺎﻝ ﳔﺴﺖ ﺍﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ‬
‫ﺏ ﻋﻈﻴﻢ ﻋﻈﻴﻢ ﴰﺮﺩﻩ ﻭ ﺧﻴﺎﻝ ﳕﻮﺩﻧﺪ‬ ‫ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺯﻳﺮﺍ ﮐﻪ ﺳﺒﮏ ﴰﺮﺩﻩﺍﻧﺪ ﺍﻣﺮ ﻋﻈﻴﻤﻰ ﺭﺍ ﮐﻪ ﺭ ‪‬‬
‫ﮐﻪ ﺣ ‪‬ﻖ ﻭ ﺳﻨ‪‬ﺖ ﻣﺘﺒﺪ‪‬ﻟﻪ ﺍﻭ ﳘﺎﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻧﺰﺩ ﺍﻳﺸﺎﻥ ﻣﺸﻬﻮﺩ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ ﻭ ﺑﺪﻗﹼﺖ ﻧﻈﺮ‬
‫ﻭ ﺻﻔﺎﺀ ﺑﻘﺒﺎﺣﺖ ﻭ ﺷﻨﺎﻋﺖ ﺍﻳﻦ ﺍﻋﺘﻘﺎﺩ ﻓﺎﺳﺪ ﻧﻨﮕﺮﻳﺴﺘﻨﺪ ﮐﻪ ﮐﻔﺮﻳﺴﺖ ﻋﻈﻴﻢ‪ .‬ﺩﺳﺖ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺑﺴﺘﻪ ﻧﻴﺴﺖ‪.(١٣)...‬‬
‫ﺩﻭﻡ _ ﺣﺠ‪‬ﻴﺖ ﺁﻳﺎﺕ ﻭ ﺍﻳﻨﮑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺻﺎﺣﺐ ﺁﺛﺎﺭ ﺑﺪﻳﻌﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺩﻭ ﻧﮑﺘﻪ ﺑﺎﺭﻫﺎ ﺩﺭ‬
‫ﺭﺳﺎﻻﺕ ﻭ ﻣﮑﺎﺗﻴﺐ ﻃﺎﻫﺮﻩ ﺑﻴﺎﻥ ﻭ ﺗﺸﺮﻳﺢ ﮔﺸﺘﻪﺍﺳﺖ )‪ .(١٤‬ﺣﺘ‪‬ﻰ ﺩﺭ ﺭﺳﺎﻟﻪ ﺻﺎﺩﺭﻩ ﺩﺭ ﺳﺎﻝ‬
‫ﳔﺴﺖ ﺑﻪ ﺭﺳﺎﻟﺖ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺷﺎﺭﻩ ﳕﻮﺩﻩ ﻭ ﻣﻰﮔﻮﻳﺪ ﺣﻀﺮﺗﺸﺎﻥ ﺻﺎﺣﺐ ﺁﻳﺎﺕ ﺍﺳﺖ‪.‬‬
‫ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻭ ﺣﺠ‪‬ﺖ ﻭ ﺑﻴ‪‬ﻨﻪ ﺍﻳﺸﺎﻥ ‪ ...‬ﻋﻠﯽ ﺍﻻﻧﺎﻡ ﺗﻔﺴﲑ ﻣﺒﺎﺭﮎ ﻭ‬
‫ﺻﺤﻴﻔﻪ ﻣﮑﻨﻮﻧﻪ ﻣﻰﺑﺎﺷﺪ‪...‬ﻭ ﻣﺎﮐﺎﻥ ﻟﺮﺳﻮﻝ ﺍﻥ ﻳﺄﺗﻰ ﺑﺂﻳﺔ ﺍ ﹼﻻ ﺑﺎﺫﻥﺍﷲ )‪.(١٥‬‬
‫ﺩﺭ ﺳﺎﻝ ﺳﻮﻡ ﻇﻬﻮﺭ ﺧﻄﺎﺏ ﺑﻪ ﺑﺮﺧﻰ ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﺿﻌﻴﻒ ﺍﻻﳝﺎﻥ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﴰﺎ ﺁﻳﺎﺕ ﺑﺪﻳﻌﻪ‬
‫ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﮐﻪ ﺍﺯ ﺷﺠﺮﻩ ﺳﻴﻨﺎ ﻧﺎﺯﻝ ﺷﺪﻩﺍﺳﺖ ﻗﺮﺍﺋﺖ ﻧﮑﺮﺩﻩﺍﻳﺪ ﺑﺎ ﺁﻧﮑﻪ ﻣﺄﻣﻮﺭ ﺑﻮﺩﻩ ﺍﻳﺪ‬
‫ﮐﻪ ﺍﺯ ﺍﻳﻦ ﺭﺯﻕ ﭘﺎﮎ ﻭ ﻣﻴﻮﻩﻫﺎﻯ ﺑﺎﻏﻬﺎﻯ ﺁﺛﺎﺭ ﺣﻀﺮﺗﺸﺎﻥ ‪‬ﺮﻩ ﮔﲑﻳﺪ)ﻣﻔﺎﺩ ﲞﺸﻰ ﺍﺯ ﺑﻴﺎﻥ‬
‫ﻃﺎﻫﺮﻩ( )‪ .(١٦‬ﺧﻄﺎﺏ ﺑﻪﳘﺎﻥ ﻧﻔﻮﺱﻣﻰﻧﻮﻳﺴﺪﮐﻪﺍﮔﺮﻣﺮﺩﻡ ﲞﻮﺍﻫﻨﺪﻳﮏ ﺁﻳﻪ ﺍﺯ ﺁﻳﺎﺕ ﺑﺪﻳﻊ ﺭﺍ‬
‫ﺩﺭﮎ ﳕﺎﻳﻨﺪ ﻗﺎﺩﺭ ﳔﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﭼﮕﻮﻧﻪ ﺗﻮﺍﻧﻨﺪ ﻣﺜﻞ ﺁﻥ ﺁﻭﺭﻧﺪ )‪.(١٧‬‬
‫ﺳﻮﻡ _ ﺑﻴﺎﻥ ﻋﻈﻤﺖ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ _ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﲨﻠﻪ ﺩﺭ ﺭﺳﺎﻟﻪ ﺧﻮﻳﺶ ﺧﻄﺎﺏ‬
‫ﺑﻪ ﺑﺮﺧﻰ ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﺿﻌﻴﻒﺍﻻﳝﺎﻥ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺍﻣﺮﻭﺯ ﺭﻭﺯﻯ ﻋﻈﻴﻢ ﻭ ﺭﻭﺯ ﺳﺎﻋﺖ )ﻗﻴﺎﻣﺖ(‬
‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﲝﺮ ﲝﺮﻯ ﺍﺳﺖ ﻋﺠﻴﺐ ﻭ ﻋﻤﻴﻖ ﻭ ﺣﮑﻢ ﺻﺮﺍﻁ ﺍﳍﻰ ﺩﻗﻴﻖ )ﻣﻔﺎﺩ ﲞﺸﻰ ﺍﺯ ﺑﻴﺎﻥ‬
‫ﻃﺎﻫﺮﻩ( )‪ .(١٨‬ﺩﺭ ﳘﺎﻥ ﺭﺳﺎﻟﻪ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺍﻣﺮﻭﺯ ﺭﻭﺯﻯ ﺍﺳﺖ ﮐﻪ ﳘﻪ ﺍﻳ‪‬ﺎﻡ ﺑﮕﺮﺩ ﺁﻥ ﺩﺭ‬
‫ﭼﺮﺧﺶ ﺍﺳﺖ )ﻣﻔﺎﺩ ﺑﻴﺎﻥ( )‪ .(١٩‬ﺩﺭ ﺭﺳﺎﻟﻪ ﻣﺬﮐﻮﺭﻩ ﳘﭽﻨﲔ ﺍﺷﺎﺭﻩ ﻣﻰﮐﻨﺪ ﮐﻪ ﺍﺩﻭﺍﺭ‬
‫ﻭﺍﮐﻮﺍﺭ ﺳﭙﺮﻯ ﺷﺪﻩ ﺗﺎ ﻣﺮﺩﻣﺎﻥ ﺁﻣﺎﺩﻩ ﺍﺳﺘﻤﺎﻉ ﺍﺳﺮﺍﺭ ﺍﻳﻦ ﺩﻭﺭ ﺍﻓﺨﻢ ﻭ ﺍﺳﻢ ﺍﻋﻈﻢ ﮔﺮﺩﻳﺪﻩﺍﻧﺪ‪.‬‬
‫ﺩﻭﺭﻯ ﮐﻪ ﺩﺭ ﺧﻔﻴ‪‬ﺎﺕ ﺑﻄﻮﻥ )ﺩﺭ ﺍﺳﺮﺍﺭ ﻧﺎﺯﻟﻪ ﺩﺭ ﮐﺘﺐ ﻣﻘﺪ‪‬ﺳﻪ ﺍﳍﻴ‪‬ﻪ( ﺑﺪﺍﻥ ﺍﺷﺎﺭﻩ‬
‫ﮔﺸﺘﻪﺍﺳﺖ)‪.(٢٠‬‬
‫‪ _ ٥‬ﺍﺷﺎﺭﺍﺕ ﺑﻪ ﲨﺎﻝ ﺍﻗﺪﺱ ﺍ‪‬ﻰ_ ﺩﺭ ﺁﺛﺎﺭ ﻣﻨﺜﻮﺭ ﻃﺎﻫﺮﻩ ﺍﺷﺎﺭﺍﺗﻰ ﺑﻪ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﺩﻳﺪﻩ‬
‫ﻣﻰﺷﻮﺩ ﮐﻪ ﺑﺴﻴﺎﺭﺣﺎﺋﺰ ﺍﳘﻴ‪‬ﺖ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺷﺎﺭﺍﺕ ﺑﻪ ﺣﻘﻴﻘﺖ ﺑﺸﺎﺭﺍﺕ ﻭ ﮔﻮﻳﺎﻯ ﺁﻧﺴﺖ ﮐﻪ‬
‫ﻃﺎﻫﺮﻩ ﺩﺭﻋﻬﺪ ﺍﻋﻠﯽ ﺑﻌﻈﻤﺖ ﻣﻘﺎﻡ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ ﭘﻰ ﺑﺮﺩﻩﺍﺳﺖ‪ .‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﻣﺮﻗﻮﻣﺎﺕ ﺧﻮﺩ‬
‫ﮐﻪ ﺑﻨﻮﻉ ﻣﻨﺎﺟﺎﺕ ﺻﺎﺩﺭ ﺷﺪﻩ ﻭ ﻟﻔﻆ ‪‬ﺎﺀ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﻣﺸﺘ‪‬ﻘﺎﺕ ﺁﻥ ﮐﻠﻤﻪ ﺭﺍ ﺩﺭ ﺁﻥ ﺑﮑﺮ‪‬ﺍﺕ‬
‫ﺑﮑﺎﺭ ﮔﺮﻓﺘﻪﺍﺳﺖ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺍﳍﻰ ﮐﻪ ﻧﻘﻄﻪ ‪‬ﺎﺀ ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ ﺍﺳﺘﻴﺪﺍﺭ ﺁﺭ ﻭ ﮐﻨﺰ ﺍﻭﰱ ﺭﺍ ﲟﻘﺎﻡ‬
‫ﻭﻓﺎﺀ ﺛﺎﺑﺖ ﺑﺪﺍﺭ)‪ .(٢١‬ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮﻯ ﺍﺯ ﻣﺮﻗﻮﻣﻪ ﻳﺎﺩﺷﺪﻩ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺍﳍﻰ ﮐﻪ ﳑﺪﻭﺩ ﺑﻨﺼﺮﺕ‬
‫ﻭ ﻣﻮﻋﻮﺩ ﺑﮑﺮ‪‬ﺕ ﺳ ‪‬ﺮ ﳏﻤ‪‬ﺪ ﺭﺍ ﺍﺯ ﲨﻴﻊ ﺁﻓﺎﺕ ﺣﻔﻆ ﻓﺮﻣﺎ ﻭ ﻳﻮﻡ ﻟﻘﺎﺀ ﺍﻭ ﺭﺍ ﺑﺎﺭﺯ ﳕﺎ )‪ .(٢٢‬ﮐﻪ‬
‫ﻣﺮﺍﺩ ﺍﺯ ﻣﻮﻋﻮﺩ ﺑﮑﺮ‪‬ﺕ ﺳ ‪‬ﺮ ﳏﻤ‪‬ﺪﺣﻀﺮﺕ ﺍﻣﺎﻡﺣﺴﲔ ﻋﻠﻴﻪ ‪‬ﺎﺀﺍﷲ ﻭ ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻇﻬﻮﺭ‬
‫ﺭﺟﻌﺖ ﺣﺴﻴﲎ ﻧﻔﺲ ﲨﺎﻝ ﺍ‪‬ﻰ ﺍﺳﺖ‪ .‬ﻭ ﺩﺭ ﳘﺎﻥ ﻣﻨﺎﺟﺎﺕ ﺩﺭ ﺧﺼﻮﺹ ﲨﺎﻝ ﻗﺪﻡ ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫ﺍﳍﻰ ﻭﺭﻗﺎﺕ ﭼﻨﺪ ﺍﺯ ﻧﺰﺩ ﺍﻳﺸﺎﻥ ﺩﺭ ﻧﺰﻭﻝ ﻭ ﺁﻳﺎﺕ ﺑﺴﻴﺎﺭ ﺍﺯ ﺣﻘﻴﻘﺘﺸﺎﻥ ﺩﺭ ﻇﻬﻮﺭ)‪ .(٢٣‬ﮐﻪ‬
‫ﻣﺮﺍﺩ ﺍﺯ ﻟﻔﻆ ﺍﻳﺸﺎﻥﺷﺨﺺ ﲨﺎﻝ ﺍ‪‬ﻰ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺁﻥ ﺍﻳ‪‬ﺎﻡ ﻣﻌﻤﻮﻝ ﺑﻮﺩﻩ ﮐﻪ ﺍﺻﺤﺎﺏ ﺍﺯ‬
‫ﺫﮐﺮ ﺍﺳﻢ ﺍﻣﺘﻨﺎﻉ ﳕﻮﺩﻩ ﻭ ﺣﻀﺮﺗﺸﺎﻥ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺍﻳﺸﺎﻥﻳﺎﺩ ﻣﻰﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ ﻣﺮﻗﻮﻣﻪ ﺩﻳﮕﺮﻯ‬
‫ﺍﺷﺎﺭﻩ ﺑﻪ ﺭﺟﻌﺖ ﻃﻠﻌﺖ ﺍﻣﺎﻡ ﺣﺴﲔ ﮐﺮﺩﻩ ﻭ ﺁﻥ ﺭﺟﻌﺖ ﺭﺍ ﳘﺎﻥ ﻇﻬﻮﺭ ﻣ‪‬ﻦﻳُﻈ ﹺﻬﺮُﺍﷲ‬
‫ﺩﺍﻧﺴﺘﻪﺍﺳﺖ )‪.(٢٤‬‬
‫‪ _ ٦‬ﭘﺎﺳﺦ ﺍﻳﺮﺍﺩﺍﺕ ﻣﻼﹼﺟﻮﺍﺩ ﺑﺮﻏﺎﱏ_ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﭼﻨﺪ ﺭﺳﺎﻟﻪ ﺑﻪ ﺍﻳﺮﺍﺩﺍﺕ ﻣﻼﹼﺟﻮﺍﺩ‬
‫ﺑﺮﻏﺎﱏ ﭘﺎﺳﺦ ﺩﺍﺩﻩﺍﺳﺖ‪ .‬ﻣﻼﹼﺟﻮﺍﺩ ﭘﺴﺮﺧﺎﻟﻪ ﻃﺎﻫﺮﻩ ﻭ ﭼﻮﻥ ﻏﺎﻟﺐ ﺑﺴﺘﮕﺎﻥ ﻣﺎﺩﺭﻯ ﺁﻥ ﺟﻨﺎﺏ‬
‫ﺷﻴﺨﻰ ﺑﻮﺩ‪ .‬ﻭ ﻫﻢ ﺍﻭ ﺑﻮﺩ ﮐﻪ ﻃﺎﻫﺮﻩ ﺭﺍ ﺑﺎ ﻣﻌﺎﺭﻑ ﺷﻴﺨﻰ ﺁﺷﻨﺎ ﳕﻮﺩ‪ .‬ﻣﻼﹼﺟﻮﺍﺩ ﺑﺮﻏﺎﱏ )ﻭﻟﻴﺎﱏ(‬
‫ﺩﺭ ﺁﻏﺎﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﻪ ﺟﺮﮔﻪ ﺑﺎﺑﻴﺎﻥ ﭘﻴﻮﺳﺖ ﻭﻟﮑﻦ ﺩﺭﮎ ﻣﻘﺎﻣﺎﺕ ﻋﺎﻟﻴﻪ ﺣﻀﺮﺗﺸﺎﻥ‬
‫ﺑﺮﺍﻯ ﻭﻯ ﻣﻴ‪‬ﺴﺮ ﻧﺒﻮﺩ‪ .‬ﲨﻌﻰ ﺍﺯ ﺍﺻﺤﺎﺏ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺑﻪ ﮐﺮﺑﻼ ﺑﺮﺩ ﻭ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﻭﺭﻭﺩ ﺣﻀﺮﺕ‬
‫ﺑﻮﺩ ﻭﻟﮑﻦ ﺩﺭ ﺍﺟﺘﻤﺎﻉ ﮐﺮﺑﻼ ﺑﺪﺍﺀ ﮔﺸﺖ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﻣﻮﺟﺐ ﺗﺰﻟﺰﻝ ﺍﻭ ﺷﺪ‪ .‬ﺍﺯ ﺁﳒﺎ ﺑﻪ ﺷﲑﺍﺯ‬
‫ﻼﺍﺑﺮﺍﻫﻴﻢ ﺷﲑﺍﺯﻯ ﺑﻪ ﲨﻊ ﺍﺻﺤﺎﺏ ﭘﻴﻮﺳﺖ‪ .‬ﺗﺰﻟﺰﻝ ﺍﻭ‬ ‫ﺭﻓﺖ ﻭ ﳘﺮﺍﻩ ﻣﻼﹼﻋﺒﺪﺍﻟﻌﻠﯽ ﻫﺮﺍﺗﻰ ﻭ ﻣ ﹼ‬
‫ﺩﺭ ﺩﺭﮎ ﻣﻘﺎﻣﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺣﺴﺎﺩﺗﺶ ﻧﺴﺒﺖ ﺑﻪ ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ ﺳﺒﺐ ﺍﻋﺮﺍﺿﺶ‬
‫ﮔﺸﺖ ﻭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﻭ ﺭﺍ ﻃﺮﺩ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﻣﻼﹼﺟﻮﺍﺩ ﳘﺮﺍﻩ ﻣﻼﹼﻋﺒﺪﺍﻟﻌﻠﯽ ﻫﺮﺍﺗﻰ ﻭ ﻣ ﹼ‬
‫ﻼﺍﺑﺮﺍﻫﻴﻢ‬
‫ﺷﲑﺍﺯﻯ ﲟﺨﺎﻟﻔﺖ ﺑﺎ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ ﻭ ﺩﻳﮕﺮ ﺍﺻﺤﺎﺏ ﻗﻴﺎﻡ ﳕﻮﺩﻧﺪ ﻭ‬
‫ﺳﺮﺍﳒﺎﻡ ﺑﻪ ﻫﻮﺍﺧﻮﺍﻫﺎﻥ ﺣﺎﺝﳏﻤ‪‬ﺪﮐﺮﱘﺧﺎﻥ ﮐﺮﻣﺎﱏ ﭘﻴﻮﺳﺘﻨﺪ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﻣﮑﺎﺗﺒﺎﺕ‬
‫ﺧﻮﻳﺶ ﺑﺎ ﻣﻼﹼﺟﻮﺍﺩ ﮐﻪ ﺳﺨﻨﮕﻮﻯ ﲨﻊ ﻣﻄﺮﻭﺩﺍﻥ ﺑﻮﺩ ﺍﻋﺘﺮﺍﺿﺎﺕ ﺍﻭ ﺭﺍ ﭘﺎﺳﺦ ﮔﻔﺖ ﻭﻟﮑﻦ ﺍﻭ‬
‫ﺑﺮ ﺍﻋﺮﺍﺽ ﺍﻓﺰﻭﺩ ﻭ ﺳﺮﺍﳒﺎﻡ ﺑﺎ ﺳﻮﺀ ﻋﺎﻗﺒﺖ ﺍﺯ ﺟﻬﺎﻥ ﺭﻓﺖ‪ .‬ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮐﻪ‬
‫ﺻﺪﺍﻯ ﺍﻭ ﺭﺍ ﺧﻮﺍﺭ )ﺻﺪﺍﻯ ﮔﺎﻭ( ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ ﻣﻼﹼﺟﻮﺍﺩ ﻧﺰﺩ ﺑﺎﺑﻴﺎﻥ ﺑﻪ ﻣﻼﹼﺟﻮﺍﺩ‬
‫ﺧﻮﺍﺭ ﺷﻬﺮﺕ ﮔﺮﻓﺘﻪﺍﺳﺖ‪ .‬ﺍﺯ ﺭﺳﺎﻟﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺟﻮﺍﺏ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻣﻼﹼﺟﻮﺍﺩ )ﻣﻨﺪﺭﺝ ﺩﺭ‬
‫ﳎﻠﹼﺪ ﺳﻮﻡ ﻇﻬﻮﺭﺍﳊﻖ‪ ،‬ﺻﻔﺤﺎﺕ ‪ (٤٨٤ _ ٥٠١‬ﺗﺎ ﺣﺪﻭﺩﻯ ﻣﻰﺗﻮﺍﻥ ﺳﺆﺍﻻﺕ ﻭ ﺍﻳﺮﺍﺩﺍﺕ ﺍﻭ‬
‫ﺭﺍ ﻣﻌﻴ‪‬ﻦ ﮐﺮﺩ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺁﻏﺎﺯ ﺭﺳﺎﻟﻪ ﻣﻰﻧﻮﻳﺴﺪ‪... :‬ﻧﻮﺷﺘﻪ ﮐﺪﻭﺭﺕ ﺳﺮﺷﺘﻪﺍﻯ ﺍﺯ‬
‫ﺑﻌﺾ ﺍﺻﺤﺎﺏ ﺭﺳﻴﺪ ﻭ ﺳﺒﺐ ﺗﺮﺍﮐﻢ ﺍﻓﻮﺍﺝ ﳘﻮﻡ ﻭ ﻏﻤﻮﻡ ﻋﺒﺎﺭﺍﺕ ﺑﻼﺍﻋﺘﺒﺎﺭﺵ ﮔﺮﺩﻳﺪ‪ .‬ﻭﻳﻦ‬
‫ﻋﺠﺐ ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺣ ‪‬ﻖ ﺣ ‪‬ﻖ ﺭﺍ ﻧﺸﻨﺎﺧﺘﻪ ﺷﺘﺎﻓﺘﻨﺪ ﻭ ﭼﻮﻥ ﺧﻴﺎﻻﺕ ﺷﻬﻮﺍﻧﻴﻪ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﺩﻟﻴﻞ‬
‫ﺍﺯ ﺟﻬﺖ ﻣﻌﺮﻓﺖ ﺁﻳﺖ ﺑﺪﻳﻌﻪ ﻏﻴﺒﻴ‪‬ﻪ ﻣﺼ‪‬ﻮﺭ ﻧﻴﺎﻓﺘﻨﺪ ﳍﺬﺍ ﺩﺭ ﺑﻮﺗﻪ ﺍﻣﺘﺤﺎﻥ ﮔﺪﺍﺧﺘﻨﺪ‪ ...‬ﺯﻳﺮﺍ ﮐﻪ‬
‫ﺏ ﻋﻈﻴﻢ ﻋﻈﻴﻢ ﴰﺮﺩﻩ )ﺻﻔﺤﺎﺕ ‪ .(٤٨٤ _ ٨٥‬ﺩﺭ‬ ‫ﺳﺒﮏ ﴰﺮﺩﻩﺍﻧﺪ ﺍﻣﺮ ﻋﻈﻴﻤﻰ ﺭﺍ ﮐﻪ ﺭ ‪‬‬
‫ﳘﺎﻥ ﺻﻔﺤﺎﺕ ﺍﻭ‪‬ﻟﻴﻪ ﺭﺳﺎﻟﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﭘﺎﺳﺦ ﺍﻳﺮﺍﺩ ﻣﻼﹼﺟﻮﺍﺩ ﺩﺭ ﺧﺼﻮﺹ ﺑﺪﺍﺀ ﺩﺭ‬
‫ﺍﺟﺘﻤﺎﻉ ﮐﺮﺑﻼ ﻣﻰﮔﻮﻳﺪ ﮐﻪ ﺍﺻﻔﻴﺎﺀ ﻭ ﺍﻭﻟﻴﺎﺀ ﳘﻮﺍﺭﻩ ﺑﺪﺍﺀ ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ ﺍﺛﺒﺎﺕ ﺗﻌﻠﻴﻢ ﺩﺍﺩﻩﺍﻧﺪ‬
‫ﻭﻟﮑﻦ ﻣﺎ ﺿﻌﻴﻒ ﻭ ﻧﺎﺩﺍﻥ ﻫﺴﺘﻴﻢ ﻭ ﺍﻣﺮ ﺍﳍﻰ ﺭﺍ ﺁﻧﮕﻮﻧﻪ ﮐﻪ ﺑﺎﻳﺪ ﳕﻰﺷﻨﺎﺳﻴﻢ )ﺻﻔﺤﺎﺕ ‪_ ٨٦‬‬
‫‪ .(٤٨٥‬ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﺮﺍﺩ ﻣﻼﹼﺟﻮﺍﺩ ﮐﻪ ﭼﺮﺍ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﻋﻴﻨﹰﺎ ﻣﺎﻧﻨﺪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻧﻴﺴﺖ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺍﺯ ﲨﻠﻪ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺍﮔﺮ ﺁﻳﺎﺕ ﺁﻳﻪ ﻻﺣﻘﹼﻪ ﲟﺜﻞ ﺁﻳﺎﺕ ﺁﻳﻪ ﺳﺎﺑﻘﻪ ﺑﺎﺷﺪ ﻭ ‪‬ﻤﺎﻥ‬
‫ﻗﻮﺍﻋﺪ ﻣﻮﺍﻓﻖ ﺁﻳﺪ ﭘﺲ ﻣﺎﻭﺟﺪﻧﺎ ﻋﻠﻴﻬﺎ ﺁﺑﺎﺋﻨﺎ ﺭﺍ ﭼﺮﺍ ﭘﻴﺸﻴﻨﻴﺎﻥ ﺩﻟﻴﻞ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ ﺩﺭ ﺍﻧﮑﺎﺭ‬
‫ﺣ ‪‬ﻖ‪)...‬ﺻﻔﺤﻪ ‪ .(٤٨٦‬ﺑﻪ ﻣﻼﹼﺟﻮﺍﺩ ﺑﺎ ﺧﻄﺎﺏ ﺍﻯ ﻣﺴﮑﲔﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺧﻴﺎﻻﺕ ﻭﺍﻫﻴﻪ ﺍﻭ‬
‫ﻣﻴﺰﺍﻥ ﺩﺭﮎ ﺣﻘﻴﻘﺖ ﻧﻴﺴﺖ ﻭ ﭼﻨﺎﻧﮑﻪ ﭘﻴﺸﻴﻨﻴﺎﻥ ﻣﻌﺎﱏ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺷﺮﻳﻒ ﺭﺍ ﮐﻪ ﺣﺠ‪‬ﺖ‬
‫ﻭﺍﻗﻌﻰ ﺍﺳﺖ ﺍﺩﺭﺍﮎ ﻧﻨﻤﻮﺩﻧﺪ ﻭ ﺍﺯ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺍﳍﻰ ﻣﻌﺠﺰﺍﺕ ﺣﻀﺮﺕ ﻣﻮﺳﻰ ﻭ ﺣﻀﺮﺕ‬
‫ﻣﺴﻴﺢ ﺭﺍ ﻃﻠﺐ ﻣﻰ ﳕﻮﺩﻧﺪ ﺍﻭ ﻧﻴﺰ ﺑﺎﺩﺭﺍﮎ ﻣﻌﺎﱏ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﭘﻰ ﻧﱪﺩﻩ ﻃﻠﺐ ﻣﻌﺠﺰﺍﺕ‬
‫ﺩﻳﮕﺮ ﻣﻰﮐﻨﺪ )ﺻﻔﺤﻪ‪ .(٤٨٧‬ﺑﺎﻳﺪ ﺗﻮﺟ‪‬ﻪ ﺩﺍﺷﺖ ﮐﻪ ﻣﻼﹼﺟﻮﺍﺩ ﺍﺯ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺳﺘﺪﻋﺎﻯ ﻧﺰﻭﻝ‬
‫ﺩﻋﺎﻯ ﰉﻧﻘﻄﻪ ﮐﺮﺩﻩ ﻭ ﺁﻥ ﺣﻀﺮﺕ ﺍﻣﺘﻨﺎﻉ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﺯﻳﺮﺍ ﻗﺼﺪ ﻣﻼﹼﺟﻮﺍﺩ ﺍﻣﺘﺤﺎﻥ ﺭ ‪‬‬
‫ﺏﺍﻟﻌﺒﺎﺩ ﻭ‬
‫ﺍﺑﺮﺍﺯ ﺧﻮﺩ ﺭﺃﺋﻰ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﻣﻼﹼﺟﻮﺍﺩ ﻋﺪﻡ ﻧﺰﻭﻝ ﺩﻋﺎﻯ ﻣﺬﮐﻮﺭ ﺭﺍ ﻣﻮﺭﺩ ﺍﻳﺮﺍﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ‬
‫ﺿﻤﻦ ﺍﻋﺘﺮﺍﺿﺎﺕ ﺧﻮﺩ ﺑﻪ ﺁﻥ ﺣﻀﺮﺕ ﺟﺴﺎﺭﺕ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺧﻄﺎﺏ ﺑﻪ ﺍﻭ‬
‫ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺩﻋﺎﻯ ﰉﻧﻘﻄﻪ ﺩﺭﻣﻘﺎﻡ ﺣﺠ‪‬ﺖ ﺍﺯ ﻧﻘﻄﻪ ﺩﺍﺋﺮﻩ ﺍﳚﺎﺩ ﺧﻮﺍﺳﺘﻪ ﺑﻮﺩﻯ‬
‫ﻋﻄﺎﺀ ﻧﻔﺮﻣﻮﺩﻥ ﺁﻥ ﮐﺎﻥ ﮐﺮﻡ ﻭ ﺍﺣﺴﺎﻥ ﺑﺎﺫﻥﺍﷲ ﺑﻮﺩ‪ .‬ﺍﷲ ﺍﮐﱪ ﮐﻪ ﭼﻪ ﻣﻘﺪﺍﺭ ﺟﺴﺎﺭﺕ ﺩﺭ‬
‫ﳏﻀﺮ ﺭﲪﻦ ﺣﲔ ﺍﺳﺘﻮﺍﻯ ﺍﻳﺸﺎﻥ ﺑﻌﺮﺵ ﺑﻴﺎﻥ ﳕﻮﺩﻯ )ﺻﻔﺤﻪ ‪ .(٤٩٥‬ﺑﺪﻭ ﻣﻰﻧﻮﻳﺴﺪ ﮐﻪ ﺑﻨﻈﺮ‬
‫ﺍﻋﺘﺒﺎﺭ ﺑﻨﮕﺮﺩ ﺑﻪ ﻣﺪ‪‬ﻋﺎﻯ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺁﻧﭽﻪ ﻣﻰ ﺧﻮﺍﻫﺪ ﺩﺭ ﺣ ‪‬ﺪ ﻭ ﺗﻨﺎﺳﺐ ﺑﺎ ﺁﻥ ﻣﺪ‪‬ﻋﺎ‬
‫ﺑﺎﺷﺪ‪ .‬ﺑﺪﻭ ﻣﻰﮔﻮﻳﺪ ﮐﻪ ﻋﺪﻡ ﻭﺭﻭﺩﺵ ﺑﻪ ﺑﻴﺖ ﺗﻮﺣﻴﺪ ﺑﻌﻠﹼﺖ ﻭﺭﻭﺩ ﺍﺯ ﻏﲑ ﺑﺎﺏﺍﺳﺖ )ﺻﻔﺤﻪ‬
‫‪ .(٤٨٧‬ﺩﺭ ﳘﺎﻥ ﺭﺳﺎﻟﻪ ﺩﺭ ﮐﻤﺎﻝ ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ ﻣﻼﹼﺟﻮﺍﺩ ﺭﺍ ﺗﻮﺑﻴﺦ ﻭ ﻧﺼﻴﺤﺖ ﻣﻰﳕﺎﻳﺪ‪:‬‬
‫ﺁﻳﺎ ﮐﺴﻰ ﭼﺸﻢ ﺍﺯ ﺣﺠ‪‬ﻴﺖ ﻭ ﳏﮑﻤﻴ‪‬ﺖ ﺻﺤﻴﻔﻪ ﻣﮑﻨﻮﻧﻪ ﭘﻮﺷﻴﺪﻩ ﻣﻰﺩﺍﺭﺩ ﻭ ﺩﻋﺎﻯ ﰉﻧﻘﻄﻪ ﺭﺍ‬
‫ﺁﻳﻪ ﻭ ﺩﻟﻴﻞ ﺧﻮﺩ ﻣﻰﺍﻧﮕﺎﺭﺩ ﺍﻋﺘﻘﺎﺩﻡ ﭼﻨﺎﻥ ﺍﺳﺖ ﮐﻪ ﺍﺣﺪﻯ ﺍﺯ ﭘﻴﺸﻴﻨﻴﺎﻥ ﺍﻳﻦ ﺣﺠ‪‬ﺖﻫﺎ ﺭﺍ‬
‫ﻧﮕﺮﻓﺘﻨﺪ ﮐﻪ ﴰﺎ ﮔﺮﻓﺘﻴﺪ‪ ...‬ﺍﻳﻦ ﮐﻪ ﺷﺨﺺ ﻗﻮﺍﻋﺪ ﺻﻮﺭﻳ‪‬ﻪ ﰉﻣﻌﲎ ﭼﻨﺪﻯ ﺭﺍ ﻣﺴ‪‬ﻤﻰ ﲟﻌﺮﻓﺖ‬
‫ﳕﻮﺩﻩ ﺩﺭ ﺍﻋﻤﺎﻝ ﻇﺎﻫﺮﻳ‪‬ﻪ ﻣﺴﺘﺤﺒ‪‬ﻪ ﮐﻪ ﻣﻔﺘﺎﺡ ﮐﻨﻮﺯ ﻏﻴﺒﻴ‪‬ﻪ ﻭ ﺳﺒﺐ ﻓﻴﺾ ﺍﳍﻴ‪‬ﻪ ﻣﻰﺑﺎﺷﺪ ﺗﮑﺎﻫﻞ‬
‫ﻭﺭﺯﺩ ﺍﻳﻦ ﺍﺯ ﻣﺼﺎﺋﺪ ﻭﻣﮑﺎﺋﺪ ﺷﻴﻄﺎﻥ ﺍﺳﺖ ﻭ ﳐﺎﻟﻒ ﻃﺮﻳﻘﻪ ﺳﺎﻟﮑﺎﻥ‪ ...‬ﳕﻰﺩﺍﱎ ﭼﻪ ﺑﻨﻮﻳﺴﻢ ﺑﺎ‬
‫ﻟﺴﺎﻥ ﮐﻠﻴﻞ ﻭ ﻗﻠﺐ ﻋﻠﻴﻞ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﺷﺎﻫﺪ ﺍﺳﺖ ﮐﻪ ﺣﲑﺍﻥ ﻣﺎﻧﺪﻩﺍﻡ ﮐﻪ ﺁﻳﺎ ﭼﮕﻮﻧﻪ ﻣﻰﺷﻮﺩ‬
‫ﻋﺒﺪ ﺫﻟﻴﻞ ﺧﻄﺎﺏ ﻣﻮﻻﻯ ﺟﻠﻴﻞ ﺧﻮﺩ ﺭﺍ ﻧﺸﻨﻮﺩ ﻭ ﻧﺸﻨﺎﺳﺪ ﮐﻼﻡ ﺍﻭ ﺭﺍ‪ .‬ﻧﻴﺴﺖ ﻣﮕﺮ ﺍﺯ ﺁﻧﮑﻪ ﺑﺎ‬
‫ﻏﺸﺎﻭﻩ ﻏﻔﻼﺕ ﳏﺠﻮﺏ ﻭ ﺩﺭ ﺍﺭﺽ ﺷﻬﻮﺍﺕ ﻣﻘﻴ‪‬ﺪ ﻭ ﳏﺒﻮﺱ ﮐﻪ ﳏﺒﻮﺏ ﺩﺭ ﻬﻧﺎﻳﺖ ﳏﺒ‪‬ﺖ ﻭ‬
‫ﻣﻮﺩ‪‬ﺕ ﺍﺯ ﺍﻓﻖ ﺟﻼﻝ ﻭ ﻋﺰ‪‬ﺕ ﺑﺘﺠﻠﹼﻰ ﺑﺮﺁﻣﺪﻩ ﻭ ﲤﺎﻡ ﻋﺎﱂ ﺭﺍ ﲞﺮﻭﺵ ﺁﻭﺭﺩﻩ ﻭ ﻣﺎ ﺩﺭ ﺍﺭﺽ‬
‫ﺣﺪﻭﺩ ﻭ ﺍﺷﺎﺭﺍﺕ ﻣﻘﻴ‪‬ﺪ ﻭ ﺣﲑﺍﻧﻴﻢ)ﺻﻔﺤﺎﺕ ‪ .(٤٩٦ _ ٩٧‬ﺩﺭ ﭘﺎﺳﺦ ﻣﻼﹼﻋﺒﺪﺍﻟﻌﻠﯽ ﻫﺮﺍﺗﻰ ﮐﻪ‬
‫ﺁﻳﺎﺕ ﺭﺍ ﺣﺠ‪‬ﺖ ﺣﻘﹼﺎﻧﻴ‪‬ﺖ ﻣﻈﻬﺮ ﺍﳍﻰ ﺑﺮﺍﻯ ﻋﺎﻣ‪‬ﻪ ﻧﺪﺍﻧﺴﺘﻪ ﻭ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﻋﺘﺮﺍﺽ‬
‫ﺹ ﺣﺠ‪‬ﺖ‬ ‫ﮐﺮﺩﻩﺍﺳﺖ ﺩﺭ ﳘﺎﻥ ﺭﺳﺎﻟﻪ ﻣﻰﻧﻮﻳﺴﺪ ﭘﺲ ﭼﮕﻮﻧﻪ ﻗﺮﺁﻥ ﺷﺮﻳﻒ ﺭﺍ ﲜﻬﺖ ﻋﺎ ‪‬ﻡ ﻭ ﺧﺎ ‪‬‬
‫ﻣﻰﴰﺎﺭﻳﺪ‪ .‬ﺣﺎﻝ ﺁﻧﮑﻪ ﺍﮔﺮ ﻋﺎﻣ‪‬ﻪ ﮐﻠﻤﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﺭﺍ ﺩﺭﮎ ﻧﻨﻤﺎﻳﻨﺪ ﻗﺮﺁﻥ ﺷﺮﻳﻒ ﺭﺍ ﻧﻴﺰ‬
‫ﺩﺭﮎ ﳕﻰ ﮐﻨﻨﺪ‪ .‬ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻗﺮﺁﻥ ﺣﺠ‪‬ﱴ ﺍﺳﺖ ﮐﺎﻣﻞ ﻭ ﺁﻳﻪﺍﻳﺴﺖ ﺑﺎﻟﻎ ﺷﺎﻣﻞ ﺩﺭ ﻣﻘﺎﻡ ﺣﺠ‪‬ﻴﺖ‬
‫ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻣﺒﻴ‪‬ﻦ ﻧﺪﺍﺭﺩ )ﺻﻔﺤﻪ ‪ .(٤٨٨‬ﺳﭙﺲ ﻣﻰﮔﻮﻳﺪ ﺍﻟﺒﺘ‪‬ﻪ ﻣﺒﻴ‪‬ﻦ ﺁﻳﺎﺕ‪ ،‬ﺍﺋﻤ‪‬ﻪ ﺍﻃﻬﺎﺭ ﻭ ﺣﺎﻣﻼﻥ‬
‫ﺍﺳﺮﺍﺭﻧﺪ ﻭ ﻫﺮﮐﺲ ﳕﻰﺗﻮﺍﻧﺪ ﻧﻔﺲ ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﻋﺒﺎﺭﺍﺕ ﻭ ﺗﺒﻴﺎﻥ ﺍﺷﺎﺭﺍﺕ ﻗﺮﺁﻥ ﻣﻄﻠﻖﺍﻟﻌﻨﺎﻥ‬
‫ﳕﺎﻳﺪ‪ .‬ﺍﺯ ﻗﺮﺍﺋﻦ ﺑﺮ ﻣﻰﺁﻳﺪ ﮐﻪ ﻣﻼﹼﺟﻮﺍﺩ ﺍﺩ‪‬ﻋﺎﻯ ﺍﺗﻴﺎﻥ ﻣﺜﻞ ﺁﻳﺎﺕ ﺣﻀﺮﺕ ﺑﺎﺏ ﳕﻮﺩﻩﺍﺳﺖ‪.‬‬
‫ﻃﺎﻫﺮﻩ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺧﻄﺎﺏ ﺑﻪ ﻣﻼﹼﺟﻮﺍﺩ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻧﻮﺷﺘﻪﺑﻮﺩﻯ ﮐﻪ ﻗﺮﺁﻥ ﺗﺄﻟﻴﻒ ﳕﻮﺩﻡ‬
‫ﺍﺑﻠﻎ ﻭ ﺍﮐﻤﻞ ﺍﺯ ﺗﻔﺴﲑ ﻣﺒﺎﺭﮎ ﻣﺮﺣﺒﺎ ﺑﮏ‪ .‬ﺑﺴﻴﺎﺭ ﺧﻮﺏ ﺍﻭ‪‬ﻝ ﺗﻮ ﻣﻰﺑﺎﻳﺴﺖ ﻣﻌﲎ ﻣﺜﻠﻴ‪‬ﺖ ﺭﺍ‬
‫ﺑﻔﻬﻤﻰ ﺁﻧﻮﻗﺖ ﺩﺭ ﻣﻘﺎﻡ ﺍﻇﻬﺎﺭ ﺧﺪﺍﺋﻰ ﺑﺮﺁﺋﻰ‪ .‬ﻣﻌﲎ ﻣﺜﻠﻴ‪‬ﺖ ﻧﻪ ﺗﺮﮐﻴﺐ ﺗﺄﻟﻴﻒ ﺣﺮﻭﻑ ﺑﻴﺴﺖ ﻭ‬
‫ﻫﺸﺘﮕﺎﻧﻪ ﻣﻰﺑﺎﺷﺪ ﮐﻪ ﺻﻮﺭﺗﻰ ﺍﺯ ﺁﻥ ﺑﺮﺩﺍﺷﺘﻪ ﺩﺭ ﻣﻘﺎﻡ ﻧﻘﺶ ﻭ ﺍﺭﺗﺴﺎﻡ ﺑﺮﺁﺋﻰ )ﺻﻔﺤﻪ ‪.(٤٩٣‬‬
‫ﺳﭙﺲ ﻣﻰﮔﻮﻳﺪ ﺁﻳﺎ ﺗﻮ ﺍﺩ‪‬ﻋﺎ ﻣﻰﮐﲎ ﮐﻪ ﺳ ‪‬ﺮ ﺍﺳﺮﺍﺭ‪ ،‬ﻧﻮﺭ ﺍﻧﻮﺍﺭ‪ ،‬ﺳ ‪‬ﺮ ﺷﺠﺮﻩ ﻃﻮﺭ‪ ،‬ﻭﺻﻒ ﺣﻖ‪،‬‬
‫ﻇﻬﻮﺭ ﻣﻄﻠﻖ ﻭ ‪ ...‬ﻫﺴﱴ‪ .‬ﺍﮔﺮ ﺻﺎﺣﺐ ﭼﻨﲔ ﻣﻘﺎﻣﺎﺕ ﻧﻴﺴﱴ ﺑﺪﺍﻥ ﮐﻪ ﻗﺎﺩﺭ ﺑﺎﻧﺰﺍﻝ ﺁﻳﺎﺕ‬
‫ﻧﻴﺴﱴ‪ .‬ﺑﻪ ﺍﻭ ﻣﻰﻧﻮﻳﺴﺪ‪" :‬ﺍﻯ ﺁﻧﮑﻪ ﭼﺸﻢ ﺣ ‪‬ﻖ ﺑﻴﻨﻴﺖ ﺭﺍ ﻏﺒﺎﺭ ﺧﻮﺩﺑﻴﲎ ﭼﻨﺎﻥ ﺗﲑﻩ ﻭ ﺗﺎﺭ ﳕﻮﺩ‬
‫ﮐﻪ ﺩﺭ ﻣﻘﺎﻡ ﺍﻧﮑﺎﺭ ﺣ ‪‬ﻖ ﻭﺍﺿﺢ ﮐﺎﻟﹼﺸﻤﺲ ﰱ ﺭﺍﺑﻌﺔﺍﻟﹼﻨﻬﺎﺭ ﺑﺮﺁﻣﺪﻯ ﻭ ﻫﻴﭻ ﻣﺘﺄﻟﹼﻢ ﻭ ﻣﺘﺄﺛﹼﺮ ﺍﺻ ﹰ‬
‫ﻼ‬
‫ﺍﺑﺪﹰﺍ ﻧﮕﺮﺩﻳﺪﻯ‪...‬ﺍﮔﺮ ﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭ ﺣﺠ‪‬ﺖﺍﷲ ﻧﻴﺴﺖ ﭘﺲ ﮐﻴﺴﺖ؟‪)...‬ﺻﻔﺤﺎﺕ ‪_ ٩٤‬‬
‫‪ .(٢٩٣‬ﻃﺎﻫﺮﻩ ﺧﻄﺎﺏ ﺑﻪ ﻣﻼﹼﺟﻮﺍﺩ ﻭ ﻳﺎﺭﺍﻧﺶ ﻣﻰ ﮔﻮﻳﺪ ﮐﻪ‪ :‬ﺍﻳﻦ ﻣﻘﺎﻡ ﳎﺎﻫﺪﻩ ﺍﺳﺖ ﻧﻪ ﳎﺎﺩﻟﻪ‬
‫ﻭ ﻣﻘﺎﻡ ﺍﳝﺎﻥ ﺑﻪ ﻏﻴﺐ ﺍﺳﺖ ﻧﻪ ﻣﺸﺎﻫﺪﻩ)ﺻﻔﺤﻪ ‪ .(٤٩١‬ﺑﺪﻳﻦﺗﺮﺗﻴﺐ ﺁﻥ ﻣﺴﺘﺎﻥ ﺑﺎﺩﻩ ﻏﺮﻭﺭﺭﺍ‬
‫ﻧﺼﻴﺤﺖ ﻣﻰﳕﺎﻳﺪ ﮐﻪ ﺍﺯ ﻣﺸﻌﺮ ﻓﺆﺍﺩ‪‬ﺮﻩ ﮔﲑﻧﺪ ﻭ ﺳﭙﺲ ﺑﺎ ﺩﻟﻴﻞ ﺣﮑﻤﺖﺍﺯ ﻃﺮﻳﻖ ﺑﺎﺏ ﻋﻠﻢ‬
‫ﺍﳍﻰ ﺩﺍﺧﻞ ﻣﺪﻳﻨﻪ ﺗﻮﺣﻴﺪ ﺷﻮﻧﺪ‪ .‬ﻣﻼﹼﺟﻮﺍﺩ ﺩﺭ ﭘﺎﺳﺦ ﺣﻀﺮﺕ ﺑﺎﺏ ﮐﻪ ﺍﺯ ﺍﻭ ﭘﺮﺳﻴﺪﻩ ﺑﻮﺩﻧﺪ ﮐﻪ‬
‫ﺁﻳﺎ ﺑﻪ ﺁﻳﺎﺕ ﺣﻀﺮﺗﺸﺎﻥ ﻣﺆﻣﻦ ﺍﺳﺖ ﻳﺎ ﺧﲑ؟ ﻋﺮﺽ ﮐﺮﺩﻩﺑﻮﺩ ﺑﻌﻀﻰ ﺍﺯ ﺁﻳﺎﺕ ﺭﺍ ﻓﻬﻤﻴﺪﻩ ﻭ‬
‫ﺣ ‪‬ﻖ ﻣﻰﺩﺍﱎ ﻭ ﺑﻌﻀﻰ ﺭﺍ ﳕﻰﻓﻬﻤﻢ‪ .‬ﻃﺎﻫﺮﻩ ﺑﻪ ﻣﻼﹼﺟﻮﺍﺩ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺍﻳﻦ ﮐﻼﻡ ﴰﺎ ﻭ ﺍﻧﮑﺎﺭﺕ ﺍﺯ‬
‫ﺑﺎﺑﺖ ﺍﻓﺘﺆﻣﻨﻮﻥ ﺑﺒﻌﺾﺍﻟﮑﺘﺎﺏ ﻭ ﺗﮑﻔﺮﻭﻥ ﺑﺒﻌﺾ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﺎﻳﺪ ﺁﻧﭽﻪ ﺭﺍ ﻓﻬﻤﻴﺪﻩﺍﻯ ﳏﮑﻢ ﻗﺮﺍﺭ‬
‫ﺩﻫﻰ ﻭ ﺍﻗﺮﺍﺭ ﳕﺎﺋﻰ ﻭ ﺁﻧﭽﻪ ﺑﺮ ﺗﻮ ﻣﺘﺸﺎﺑﻪ ﺍﺳﺖ ﺭ ‪‬ﺩ ﲟﺤﮑﻢ ﳕﺎﺋﻰ ﻭ ﺑﺘﻮﺑﻪ ﻭ ﺍﻧﺎﺑﻪ ﺑﮑﻮﺷﻰ ﺗﺎ‬
‫ﺑﻔﻬﻤﻰ )ﺻﻔﺤﺎﺕ ‪ .(٤٩١ _ ٩٢‬ﻧﮑﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﻩ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺭ ﺭﺳﺎﻟﻪ ﺟﻮﺍﺏ ﺑﻪ ﻣﻼﹼﺟﻮﺍﺩ‬
‫ﺁﻣﺪﻩ ﮐﻪ ﻧﻘﻞ ﳘﻪ ﺁﻬﻧﺎ ﻣﺒﺎﻳﻦ ﺑﺎ ﺍﺧﺘﺼﺎﺭ ﺍﺳﺖ‪.‬‬
‫‪ _ ٧‬ﺗﺸﻮﻳﻖ ﻭ ﲢﺮﻳﺾ ﺍﺻﺤﺎﺏ ﺩﺭ ﺗﻮﺟ‪‬ﻪ ﺑﻪ ﺧﺮﺍﺳﺎﻥ _ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﻏﺎﻟﺐ ﻣﮑﺎﺗﻴﺐ‬
‫ﺧﻮﻳﺶ ﮐﻪ ﺩﺭ ﺳﺎﳍﺎﻯ ﺳﻮﻡ ﻭ ﭼﻬﺎﺭﻡ ﻇﻬﻮﺭ ﻣﺮﻗﻮﻡ ﺩﺍﺷﺘﻪ ﺍﺻﺤﺎﺏ ﺭﺍ ﺑﺘﻮﺟ‪‬ﻪ ﺑﻪ ﺧﺮﺍﺳﺎﻥ ﻭ‬
‫ﻧﺼﺮﺕ ﺍﻣﺮ ﺣﻀﺮﺕ ﺑﺎﺏ ﻭ ﺑﺎﻋﺘﺒﺎﺭﻯ ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ ﻭ ﺩﻳﮕﺮ ﻳﺎﺭﺍﻥ ﳘﺮﺍﻩ ﺍﻭ ﺗﺸﻮﻳﻖ‬
‫ﳕﻮﺩﻩﺍﺳﺖ‪ .‬ﺍﺯ ﲨﻠﻪ ﺩﺭ ﻣﮑﺘﻮﺏ ﺧﻮﻳﺶ ﺧﻄﺎﺏ ﺑﻪ ﺍﺻﺤﺎﺏ ﺍﺻﻔﻬﺎﻥ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻗﻮﻣﻮﺍ‬
‫ﻟﻨﺼﺮﺕ ﻣﻮﻟﻴﮑﻢ ﻭﺍﺳﺮﻋﻮﺍ ﺍﻟﯽ ﺍﺭﺽ ﺍﳋﺎﺀ‪ .‬ﻓﺎ ﹼﻥﺍﷲ ﻗﺪ ﺷﺎﺀ ﰱ ﻫﺬﻩﺍﻻﺭﺽ ﻣﺎﺷﺎﺀ‪ ....‬ﺩﺭ ﳘﺎﻥ‬
‫ﻣﮑﺘﻮﺏ ﺧﻄﺎﺏ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﺑﺎﺑﻴﺎﻥ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻳﺎ ﺍﺧﻰ ﺍﶈﻤﻮﺩ ﻭ ﺻﻔﻮﺓﺍﳌﻌﺒﻮﺩﺍﺳﺮﻉ ﺍﻟﯽ ﻃﺮﻑ‬
‫ﺣﮑﻢ ﻣﻮﻻﮎ ﺍﻟﻘﺪﱘ ﰱ ﺍﺭﺽ ﺍﳋﺎﺀ)‪.(٢٥‬‬
‫ﺩﺭ ﻋﺒﺎﺭﺍﺕ ﻣﺬﮐﻮﺭ ﺑﻪ ﺍﺻﺤﺎﺏ ﻣﻰﮔﻮﻳﺪ ﮐﻪ ﺑﺮﺍﻯ ﻧﺼﺮﺕ ﻣﻮﻻﻯ ﺧﻮﻳﺶ ﻗﻴﺎﻡ ﳕﻮﺩﻩ ﺑﻪ‬
‫ﺧﺮﺍﺳﺎﻥ ﺑﺸﺘﺎﺑﻨﺪ ﺯﻳﺮﺍ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺁﻥ ﺍﺭﺽ ﺍﺭﺍﺩﻩ ﻭﺍﻗﻌﻪ ﻳﺎ ﺍﻣﺮ ﳐﺼﻮﺹ ﮐﺮﺩﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٨‬ﺗﺸﻮﻳﻖ ﺍﺻﺤﺎﺏ ﺑﻪ ﻋﺸﻖ ﻭ ﳏﺒ‪‬ﺖ ﺑﻪ ﺣ ‪‬ﻖ ﻭ ﺑﻪ ﺧﻠﻖ ﺧﺼﻮﺻﹰﺎ ﻳﮑﺪﻳﮕﺮ _ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ‬
‫ﺑﻴﺎﻧﺎﺕ ﻃﺎﻫﺮﻩ ﲝﻘﻴﻘﺖ ﺩﺭ ﺗﻮﺿﻴﺢ ﺑﻴﺎﻧﺎﺕ ﻣﺒﺎﺭﮐﻪ ﺣﻀﺮﺕ ﺑﺎﺏ ﺍﺳﺖ‪ .‬ﺩﺭ ﻳﮑﻰ ﺍﺯ ﻣﮑﺎﺗﻴﺐ‬
‫ﺧﻮﻳﺶ ﺧﻄﺎﺏ ﺑﻪ ﺑﺎﺑﻴﺎﻥ ﺿﻌﻴﻒﺍﻻﳝﺎﻥ ﻣﻰﻧﻮﻳﺴﺪ‪:‬ﻻ ﹼﻥﺍﷲ ﻣﺎ ﺟﻌﻞ ﻃﺮﻳﻘﹰﺎ ﻟﻠﻮﺻﻞ ﺍﻟﯽ ﺳﺎﺣﺔ‬
‫ﻋﺰ‪‬ﻩ ﻭ ﺍﺣﺴﺎﻧﻪ ﺍ ﹼﻻ ﺑﺎﶈﺒ‪‬ﺔ ﻭ ﺍﳌﻮﺩ‪‬ﺓ‪...‬ﺍ ﹼﻥﺍﷲ ﻗﺪ ﺟﻌﻞ ﺍﶈﺒ‪‬ﺔ ﺩﻳﻨﹰﺎ ﻭ ﻋﻠﻴﻪ ﻳﺪﻭﺭ ﻋﺮﺵ ﺍﻟﻌﻠﯽ‪.‬‬
‫ﺐ ﺍﻥ ﻳﮑﻮﻥ ﻗﻠﻮﺑﮑﻢ ﻣﺮﺁﺗﹰﺎ ﻻﺧﻮﺍﻧﮑﻢ‬ ‫ﻂﺍﻟﺴ‪‬ﻮﺍﺀ‪ .‬ﺍ ﹼﻥﺍﷲ ﳛ ‪‬‬
‫ﻓﺎﺻﺒﺤﻮﺍ ﰱ ﺩﻳﻦﺍﷲ ﺍﺧﻮﺍﻧﹰﺎ ﻋﻠﯽ ﺧ ﹼ‬
‫ﺍﻧﺘﻢ ﺗﻨﻌﮑﺴﻮﻥ ﻓﻴﻬﻢ ﻭ ﻫﻢ ﻳﻨﻌﮑﺴﻮﻥ ﻓﻴﮑﻢ)‪ .(٢٦‬ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﻣﻰﮔﻮﻳﺪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ‬
‫ﻭﺻﻮﻝ ﺑﻪ ﺳﺎﺣﺖ ﻋﺰ‪‬ﺕ ﻭ ﺍﺣﺴﺎﻥ ﺧﻮﻳﺶ ﻃﺮﻳﻘﻰ ﺟﺰ ﳏﺒ‪‬ﺖ ﻭ ﻣﻮﺩ‪‬ﺕ ﻣﻘﺮ‪‬ﺭ ﻧﻔﺮﻣﻮﺩﻩﺍﺳﺖ‪.‬‬
‫ﺧﺪﺍﻭﻧﺪ ﳏﺒ‪‬ﺖ ﺭﺍ ﺁﺋﻴﲎ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﮐﻪ ﻋﺮﺵ ﺍﻋﻠﯽ ﺑﺪﻭﺭ ﺁﻥ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺧﻄﺎﺏ ﺑﻪ ﳘﺎﻥ ﮔﺮﻭﻩ ﺍﺯ‬
‫ﺑﺎﺑﻴﺎﻥ ﻣﻰﮔﻮﻳﺪ ﮐﻪ ﺩﺭ ﺩﻳﻦ ﺍﳍﻰ ﺩﺭ ﻬﻧﺎﻳﺖ ﻣﺴﺎﻭﺍﺕ ﺑﺎ ﺩﻳﮕﺮ ﺑﺎﺑﻴﺎﻥ ﺑﺮﺍﺩﺭ ﮔﺮﺩﻧﺪ‪ .‬ﺯﻳﺮﺍ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﺭﺍﺩﻩ ﳕﻮﺩﻩ ﮐﻪ ﻗﻠﻮﺏ ﻣﺆﻣﻨﲔ ﺁﺋﻴﻨﻪﺍﻯ ﲜﻬﺖ ﺑﺮﺍﺩﺭﺍﻥ ﺍﳝﺎﻧﻴﺸﺎﻥ ﮔﺮﺩﺩ ﺗﺎ ﺩﺭ ﻳﮑﺪﻳﮕﺮ‬
‫ﻣﻨﻌﮑﺲ ﮔﺮﺩﻧﺪ‪.‬‬
‫‪ _ ٩‬ﺗﺸﻮﻳﻖ ﺍﺻﺤﺎﺏ ﻭ ﻣﻌﺮﺿﲔ ﺑﻪ ﳎﺎﻫﺪﻩ ﻭ ﺗﻀﺮ‪‬ﻉ ﻭ ﺍﺑﺘﻬﺎﻝ ﺩﺭ ﺭﺍﻩ ﺣ ‪‬ﻖ _ ﺩﺭ ﻣﮑﺘﻮﺏ‬
‫ﺧﻄﺎﺏ ﺑﻪ ﻣﻼﹼﺟﻮﺍﺩ ﺑﺮﻏﺎﱏ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺑﺎﺭﺍﻥ ﺑﺪﺍﺀ ﺍﺯ ﺳﺤﺎﺏ ﺍﻣﻀﺎﺀ ﺑﺎﺫﻥﺍﷲ ﺍﻟﻌﻠﯽ ﺍﻻﻋﻠﯽ ﺩﺍﺋﻢ‬
‫ﺩﺭ ﺭﻳﺰﺵ ﻭ ﺳﻴﻼﻥ)‪ .(٢٧‬ﺩﺭ ﳘﺎﻥ ﻣﮑﺘﻮﺏ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺷﻨﺎﺧﱳ ﺣﺠ‪‬ﺖﺍﷲ ﺑﺪﻳﺪﻩ ﺳﺮ ﻧﻴﺴﺖ‬
‫ﻭ ﺷﺘﺎﻓﱳ ﺑﺴﻮﻯ ﺍﻭ ﺑﭙﺎ ﻭ ﺩﺳﺖ ﻇﺎﻫﺮﻳ‪‬ﻪ ﻧﻴﺴﺖ ﻭ ﺣﺠ‪‬ﻴﺖ ﺁﻳﺎﺕ ﺣﺠ‪‬ﺖﺍﷲ ﺩﺭﮐﺶ ﲟﺪﺍﺭﮎ‬
‫ﺷﻬﻮﺩﻳ‪‬ﻪ ﮐﻪ ﺣﺎﺿﺮ ﺩﺭ ﻧﺰﺩ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ ﻧﻴﺴﺖ‪ .‬ﭼﺸﻤﻰ ﲟﺎﻝ ﻭ ﺍﺯ ﺧﻮﺍﺏ ﺑﻴﺪﺍﺭ ﺷﻮ‪ .‬ﻧﻈﺮ‬
‫ﺑﺴﻨ‪‬ﺖ ﻏﲑ ﻣﺘﺒﺪ‪‬ﻟﻪ ﺣ ‪‬ﻖ ﳕﺎ ﺗﺎ ﺑﺮﺃﻯﺍﻟﻌﲔ ﺑﻴﲎ ﮐﻪ ﻗﺪﻡ ﺑﻘﺪﻡ ﭘﻴﺸﻴﻨﻴﺎﻥ ﺑﻞ ﺍﺷ ‪‬ﺪ ﺍﺳﺘﮑﺒﺎﺭﹰﺍ ﺑﺮﺩﺍﺷﱴ‬
‫ﺍﻳﻦ ﺩﺍﺭ ﺁﺧﺮﺕ ﺍﺳﺖ ﻭ ﻟﻘﺎﺀ ﻭﺟﻪﺍﷲ ﺍﻟﮑﺮﱘ ﮔﺮﻳﻪ ﻣﻰﺧﻮﺍﻫﺪ‪ ...‬ﻭ ﺧﺸﻮﻉ ﻭ ﺍﻧﺎﺑﻪ ﻭ ﺗﻮﺑﻪ ﻭ‬
‫ﺧﻮﺍﻧﺪﻥ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻀﺮ‪‬ﻋﹰﺎ ﻭ ﺧﻔﻴ ﹰﺔ ﺗﺎ ﻣﻘﺎﻡ ﻣﻌﺮﻓﺖ ﺣﺠ‪‬ﺔﺍﷲ ﲝﻘﻴﻘﺖ ﺍﳝﺎﻥ ﺣﺎﺻﻞ ﺷﻮﺩ‪...‬‬
‫ﺍﻳﻨﻘﺪﺭ ﺑﺪﺍﻥ ﮐﻪ ﻣﻌﺮﻓﺖ ﺣﺠﺔﺍﷲ ﲝﻘﺎﺋﻖ ﺍﳝﺎﻥ ﺍﺳﺖ ﻧﻪ ﺑﺪﻳﺪﻩ ﻇﺎﻫﺮ ﺩﺭ ﻋﺎﱂ ﻋﻴﺎﻥ)‪ .(٢٨‬ﺩﺭ‬
‫ﻣﮑﺘﻮﺏ ﺧﻮﻳﺶ ﺩﺭ ﺭ ‪‬ﺩ ﺍﻓﺘﺮﺍﺀ ﺑﺮﺧﻰ ﺍﺯ ﻣﺪ‪‬ﻋﻴﺎﻥ ﳏﺒ‪‬ﺖ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﻏﺮﺑﺎﻝ ﺍﻓﺘﺘﺎﻥ ﺩﺭ ﺑﲔ ﴰﺎﻫﺎ‬
‫ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ ﻭ ﻓﻠﮏ ﺍﻣﺘﺤﺎﻥ ﻻﺟﻞ ﴰﺎ ﺩﺭ ﺩﻭﺭﺍﻥ)‪ .(٢٩‬ﻭ ﻧﻴﺰ ﺩﺭ ﳘﺎﻥ ﻣﮑﺘﻮﺏ ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫ﺑﺪﺍﻥ ﺑﺮﺍﺩﺭﺟﺎﻥ ﻣﻦ ﮐﻪ ﺷﻴﻄﺎﻥ ﺑﺎ ﺟﻨﻮﺩﺵ ﻣﺘﻮﺟ‪‬ﻪ ﺍﻳﻦ ﻓﺌﻪ ﻗﻠﻴﻠﻪ ﺍﻗ ﹼﻞ ﻣﻰﺑﺎﺷﺪ ﺍﻟﺒﺘ‪‬ﻪ ﺍﻭ ﺭﺍ ﲞﻮﺩ‬
‫ﺭﺧﻨﻪ ﻣﺪﻩ)‪.(٣٠‬‬
‫‪ _ ١٠‬ﻣﻨﺎﺟﺎ‪‬ﺎﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ _ ﮐﻪ ﺣﺎﻭﻯ ﺩﻗﺎﺋﻖ ﻋﺮﻓﺎﱏ ﻭ ﻓﻠﺴﻔﻰ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ .‬ﲝﺚ ﺩﺭ‬
‫ﳏﺘﻮﺍﻯ ﺁﻥ ﻣﻨﺎﺟﺎ‪‬ﺎ ﻭ ﺑﺪﺍﻋﺖ ﻭ ﻟﻄﺎﻓﺖ ﺗﺸﺒﻴﻬﺎﺕ ﻭ ﺍﺳﺘﻌﺎﺭﺍﺕ ﻣﻌﻤﻮﻟﻪ ﻭﺳﻴﻠﻪ ﻃﺎﻫﺮﻩ ﻧﻴﺎﺯ ﺑﻪ‬
‫ﳎﺎﻝ ﻭ ﻣﮑﺎﻥ ﻓﺮﺍﻭﺍﻥ ﺩﺍﺭﺩ ﮐﻪ ﺑﺮﺍﻯ ﺭﻋﺎﻳﺖ ﺍﺧﺘﺼﺎﺭ ﺍﺯ ﻭﺭﻭﺩ ﺩﺭ ﺍﻳﻦ ﻭﺍﺩﻯ ﺧﻮﺩﺩﺍﺭﻯ‬
‫ﻣﻰﮐﻨﻴﻢ ﻭ ﺗﻔﺼﻴﻞ ﺁﻥ ﺭﺍ ﺑﻪ ﭘﮋﻭﻫﺶﻫﺎﻯ ﮊﺭﻑ ﺁﺗﻰ ﻣﻰﺳﭙﺎﺭﱘ‪.‬‬
‫‪ _ ١١‬ﻣﺮﻗﻮﻣﺎﺕ ﻃﺎﻫﺮﻩ ﺧﻄﺎﺏ ﺑﻪ ﺑﺴﺘﮕﺎﻥ ﺧﻮﻳﺶ _ ﭼﻨﺪ ﻣﺮﻗﻮﻣﻪ ﺍﺯ ﻃﺎﻫﺮﻩ ﺧﻄﺎﺏ ﺑﻪ ﭘﺪﺭ‬
‫ﻼ ﺭﻭﺷﻦ ﻣﻰﺷﻮﺩ ﮐﻪ ﺗﺎ ﭼﻪ ﺣ ‪‬ﺪ ﻃﺎﻫﺮﻩ‬ ‫ﻭ ﻋﻤﻮﻳﺶ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﺍﺯ ﳏﺘﻮﺍﻯ ﻣﺮﻗﻮﻣﺎﺕ ﮐﺎﻣ ﹰ‬
‫ﺁﺭﺯﻭﻯ ﺍﳝﺎﻥ ﺁﻧﺎﻥ ﺭﺍ ﺩﺍﺷﺘﻪ ﻭ ﺑﺪﺍﻧﺎﻥ ﺗﻮﺻﻴﻪ ﳎﺎﻫﺪﻩ ﺑﺮﺍﻯ ﻭﺻﻮﻝ ﺑﻪ ﺣﻘﻴﻘﺖ ﮐﺮﺩﻩﺍﺳﺖ‪.‬‬
‫ﭘﺲ ﺍﺯ ﻋﺮﺽ ﺍﻳﻦ ﻣﻘﺪ‪‬ﻣﺎﺕ ﺑﻨﻘﻞ ﺑﺮﺧﻰ ﺍﺯ ﺭﺳﺎﻻﺕ‪ ،‬ﻣﮑﺘﻮﺑﺎﺕ ﻭ ﻣﻨﺎﺟﺎ‪‬ﺎﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‬
‫ﻣﻰﭘﺮﺩﺍﺯﱘ‪.‬‬
‫‪ _ ١‬ﺭﺳﺎﻟﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮐﻪ ﺩﺭ ﺟﻮﺍﺏ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭ ﺍﻳﺮﺍﺩﺍﺕ ﻣﻼﹼﺟﻮﺍﺩ ﻗﺰﻭﻳﲎ ﻭ‬
‫ﻣﻼﹼﻋﺒﺪﺍﻟﻌﻠﯽ ﻫﺮﺍﺗﻰ ﺩﺭ ﺳﺎﻝ ‪ ١٢٦١‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )‪ ١٨٤٥‬ﻣﻴﻼﺩﻯ( ﻧﻮﺷﺘﻪﺍﺳﺖ )‪.(٣١‬‬
‫ﻼ ﻭ ﻋﻼﺑﻌﻠﹼﻮ‬‫ﺑﺴﻢﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﹼﺮﺣﻴﻢ‪ .‬ﺍﳊﻤﺪﷲ ﺍﻟﹼﺬﻯ ﱂ ﳚﻌﻞ ﻟﻠﺨﻠﻖ ﻋﻠﯽ ﻣﻌﺮﻓﺔ ﻧﻔﺴﻪ ﺳﺒﻴ ﹰ‬
‫ﺫﺍﺗﻴ‪‬ﺘﻪ ﻋﻦ ﻭﺻﻒ ﺍﻫﻞ ﺍﻻﻧﺸﺎﺀ ﻻﻧ‪‬ﻪ ﮐﺎﻥ ﻋﻠﹼﻴﹰﺎ ﮐﺒﲑﹰﺍ‪ .‬ﻭﺍﻟﺼ‪‬ﻠﻮﺓ ﻭ ﺍﻟﹼﺴﻼﻡ ﻋﻠﯽ ﺍﳊﺠﺎﺏ ﺍﳌﺘﻸﻷ‬
‫ﺍﻟﹼﺬﻯ ﺧﻠﻘﻪﺍﷲ ﻟﻨﻔﺴﻪ ﻭ ﻃﻬﺮﻩ ﻋﻦ ﺩﻻﻟﺔ ﻏﲑﻩ ﻭ ﺍﺭﺳﻠﻪ ﺍﻟﯽ ﻏﲑﻩ ﻭ ﺟﻌﻠﻪ ﺳﺮﺍﺟﹰﺎ ﻣﻨﲑﹰﺍ ﻭ ﻋﻠﯽ‬
‫ﺫﻭﻯ ﺍﻟﻘﺮﰉ ﺍﻟﹼﺬﻳﻦ ﻗﺮ‪‬ﻢﺍﷲ ﺍﻟﯽ ﻧﻔﺴﻪ ﻭ ﻗﺮﻥ ﻃﺎﻋﺘﻬﻢ ﺑﻄﺎﻋﺘﻪ ﻭ ﻣﻌﺼﻴﺘﻬﻢ ﲟﻌﺼﻴﺘﻪ ﻭ ﻋﺒ‪‬ﺮﻋﻦ‬
‫ﻼ ﻭ ﻋﻠﯽ ﺷﻴﻌﺘﻬﻢ ﻭ ﺍﺑﻮﺍ‪‬ﻢ ﺍﳌﺘﻤﺤ‪‬ﺼﲔ ﰱ ﻃﺎﻋﺘﻬﻢ‬ ‫ﻭﻻﻳﺘﻬﻢ ﺑﺎﻟﻮﻫﻴﺔ ﻭ ﺟﻌﻠﻬﻢ ﻟﻠﺨﻠﻖ ﺩﺍﹼ ‪‬ﻻ ﻭ ﺩﻟﻴ ﹰ‬
‫ﻭ ﺍﻟﺴ‪‬ﺎﺭﻋﲔ ﺍﻟﯽ ﻭﻻﻳﺘﻬﻢ ﻭ ﺍﳌﻘﺘﻔﲔ ﺑﺂﺛﺎﺭﻫﻢ ﻭ ﺍﻟﻮﺍﻗﻔﲔ ﺑﺒﺎ‪‬ﻢ ﻋﺒﺎﺩ ﻣﮑﺮﻣﻮﻥ ﺍﻟﹼﺬﻳﻦ ﮐﺎﻧﻮﺍ ﻻﻫﻞ‬
‫ﺍﻟﺴ‪‬ﻤﻮﺍﺕ ﳒﻤﹰﺎ ﻣﻀﻴﺌﹰﺎ ﻭ ﺑﺪﺭﹰﺍ ﻣﻨﲑﹰﺍ ﺧﺼﻮﺻﹰﺎ ﻋﻠﯽ ﺍﳌﻘﺒﻞ ﺑﮑﻠﹼﻪ ﺍﻟﻴﻬﻢ ﻭ ﺍﳌﻨﻘﻄﻊ ﻋﻤﺎ ﺳﻮﺍﻫﻢ ﻭ‬
‫ﺍﳊﺎﻣﻞ ﻻﻣﺮﻫﻢ ﺳﺮ‪‬ﺍﻻﺳﺮﺍﺭ ﻭ ﻧﻮﺭﺍﻻﻧﻮﺍﺭ ﺍﻟﹼﺬﻯ ﻗﺪ ﮐﺎﻥ ﰱ ﲝﺒﻮﺣﺔ ﺍﳉﻤﺎﻝ ﺧﻠﻒ ﺍﻟﻘﺎﻑ ﺍﻯ‬
‫ﻗﺎﻑ ﺍﻟﻘﻠﺐ ﻣﮑﻨﻮﻧﹰﺎ ﻭ ﳐﺰﻭﻧﹰﺎ ﻭ ﻟﻌﻨﺔﺍﷲ ﻋﻠﯽ ﻣﻦ ﻧﻈﺮ ﺍﻟﯽ ﺟﻼﻟﺘﻪ ﺑﻐﲑﻩ ﮐﻤﺎ ﻗﺎﻝ ﺍﳊﺠ‪‬ﺔ ﻋﺠ‪‬ﻞﺍﷲ‬
‫ﱃ ﻓﺎﻥ ﺍﻟﮑﻠﻤﺔ ﻣﻄﻬ‪‬ﺮﺓ ﻋﻦ ﺍﻻﺷﺎﺭﺓ ﻭ ﻧﻔﻴﻬﺎ ﻭ ﻫﻮﺍﷲ ﺭﺑ‪‬ﻨﺎ‬‫ﻓﺮﺟﻪ ﰱ ﺗﻔﺴﲑﻩ ﻓﻼﺗﻴﺌﺴﻮﺍ ﺑﺎﻻﺷﺎﺭﺓ ﺍ ﹼ‬
‫ﻗﺪ ﮐﺎﻥ ﻋﻠﯽ ﮐ ﹼﻞ ﺷﻰﺀ ﺷﻬﻴﺪﹰﺍ ﻭ ﺷﺮﺍﻩ ﺑﺜﻤﻦ ﲞﺲ ﻭ ﻧﺴﻰ ﺣﻈﹼﻪ ﻓﺼﺎﺭ ﻣﻨﮑﺮﹰﺍ ﻣﺴﺌﻴﹰﺎ ﻭ ﻣﺬﻧﺒﹰﺎ‬
‫ﻏﺒ‪‬ﻴﹰﺎ‪ .‬ﺍﻣ‪‬ﺎ ﺑﻌﺪ ﭼﻨﲔ ﮔﻮﻳﺪ ﺍﻳﻦ ﺍﻣﻪ ﺧﺎﻃﺌﻪ ﺟﺎﻧﻴﻪ ﺗﺮﺍﺏ ﺍﻗﺪﺍﻡ ﺟﻮﺍﺭﻯ ﻓﺎﻃﻤﻪ ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﻬﺎ‬
‫ﻏﺮﺽ ﺍﺯ ﲢﺮﻳﺮ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﲝﺴﺐ ﺍﻗﺘﻀﺎﻯ ﻭﺟﻮﺏ ﺗﮑﻠﻴﻒ ﺍﻳﻦ ﻣﻨﻐﻤﺮﻩ ﺩﺭ ﲝﺮ ﺧﻄﻴﺌﺎﺕ ﺁﻥ‬
‫ﺍﺳﺖ ﮐﻪ ﻧﻮﺷﺘﻪ ﮐﺪﻭﺭﺕ ﺳﺮﺷﺘﻪ ﺍﺯ ﺑﻌﻀﻰ ﺍﺻﺤﺎﺏ ﺭﺳﻴﺪ ﻭ ﺳﺒﺐ ﺗﺮﺍﮐﻢ ﺍﻓﻮﺍﺝ ﳘﻮﻡ ﻭ‬
‫ﻏﻤﻮﻡ ﻋﺒﺎﺭﺍﺕ ﺑﻼ ﺍﻋﺘﺒﺎﺭﺵ ﮔﺮﺩﻳﺪ ﻭﻳﻦ ﻋﺠﺐ ﮐﻪ ﺑﺴﻴﺎﺭ ﺣ ‪‬ﻖ ﺣ ‪‬ﻖ ﺭﺍ ﻧﺸﻨﺎﺧﺘﻪ ﺷﺘﺎﻓﺘﻨﺪ ﻭ‬
‫ﭼﻮﻥ ﺧﻴﺎﻻﺕ ﺷﻬﻮﺍﻧﻴ‪‬ﻪ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﺩﻟﻴﻞ ﺍﺯ ﺟﻬﺖ ﻣﻌﺮﻓﺖ ﺁﻳﺖ ﺑﺪﻳﻌﻪ ﻏﻴﺒﻴ‪‬ﻪ ﻣﺼ‪‬ﻮﺭ ﻧﻴﺎﻓﺘﻨﺪ ﳍﺬﺍ‬
‫ﺩﺭ ﺑﻮﺗﻪ ﺍﻣﺘﺤﺎﻥ ﮔﺪﺍﺧﺘﻨﺪ‪ .‬ﻳﺮﻳﺪﺍﷲ ﺍﻥ ﻳﺼﻴﺒﻬﻢ ﺑﺒﻌﺾ ﺫﻧﻮ‪‬ﻢ ﺍﻧ‪‬ﻪ ﮐﺎﻥ ﺫﻭﺍﻟﺒﺄﺱ ﺍﻟﺸ‪‬ﺪﻳﺪ‪ .‬ﺯﻳﺮﺍ‬
‫ﺏ ﻋﻈﻴﻢ‪ ،‬ﻋﻈﻴﻢ ﴰﺮﺩﻩ ﻭ ﺧﻴﺎﻝ ﳕﻮﺩﻧﺪ ﮐﻪ ﺣ ‪‬ﻖ ﻭ‬ ‫ﮐﻪ ﺳﺒﮏ ﴰﺮﺩﻩﺍﻧﺪ ﺍﻣﺮ ﻋﻈﻴﻤﻰ ﺭﺍ ﮐﻪ ﺭ ‪‬‬
‫ﺳﻨ‪‬ﺖ ﻏﲑ ﻣﺘﺒ‪‬ﺪﻟﻪ ﺍﻭ ﳘﺎﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻧﺰﺩ ﺍﻳﺸﺎﻥ ﻣﺸﻬﻮﺩ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ ﻭ ﺑﺪﻗﹼﺖ ﻧﻈﺮ ﻭ‬
‫ﺻﻔﺎﺀ ﺑﻘﺒﺎﺣﺖ ﻭ ﺷﻨﺎﻋﺖ ﺍﻳﻦ ﺍﻋﺘﻘﺎﺩ ﻓﺎﺳﺪ ﻧﻨﮕﺮﻳﺴﺘﻨﺪ ﮐﻪ ﮐﻔﺮﻳﺴﺖ ﻋﻈﻴﻢ‪ .‬ﺩﺳﺖ ﭘﺮﻭﺭﺩﮔﺎﺭ‬
‫ﺑﺴﺘﻪ ﻧﻴﺴﺖ‪ .‬ﺑﺪﻳﻊ ﻻﻣﻦ ﺷﻰﺀ ﺍﺳﺖ ﻭ ﻋﻨﺪﻩ ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ‪ .‬ﻻ ﻳﻌﻠﻤﻬﺎ ﺍ ﹼﻻ ﻫﻮ ﻭ ﺍﻭﺭﺍ ﻋﻠﻮﻡ‬
‫ﻏﻴﺒﻴ‪‬ﻪ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ ﺷﺪﻳﺪﻩ ﻣﻰﺑﺎﺷﺪ ﮐﻪ ﺍﻭﻟﻴﺎﺀ ﻭ ﺍﺻﻔﻴﺎﻯ ﺍﻭ ﮐﻪ ﺁﻳﻪ ﺗﻄﻬﲑ ﺩﺭ ﺷﺄﻥ ﺍﻳﺸﺎﻥ ﻧﺎﺯﻝ‬
‫ﺧﺎﺋﻒ ﻭ ﻫﺮﺍﺳﺎﻥﺍﻧﺪ ﻭ ﳘﻴﺸﻪ ﮐﻠﻤﻪ ﺑﺪﺍﺀ ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ ﺍﺛﺒﺎﺕ ﺑﺸﻴﻌﻴﺎﻥ ﺧﻮﺩ ﻓﻬﻤﺎﻧﻴﺪﻧﺪ ﻭ ﺍﻥ‬
‫ﱭ ﻭ ﻧﺄﺕ ﲞﻠﻖ ﺟﺪﻳﺪ‪ .‬ﻭ ﺩﺭ ﻧﺰﺩ ﺗﺮﺍﲨﻪ ﻣﺸﻴ‪‬ﺖ ﻭ ﺍﻟﺴﻨﻪ ﺍﺭﺍﺩﻩ ﺍﻭ ﭼﻪ ﺍﺳﺮﺍﺭ ﻬﻧﻔﺘﻪ‬ ‫ﺷﺌﻨﺎ ﻟﻨﺬﻫ ‪‬‬
‫ﻬﻧﺎﻥ ﻣﺎ ﻭﺻﻞ ﺍﻟﯽ ﺍﳋﻠﻖ ﺍ ﹼﻻ ﺍﻟﻒ ﻏﲑ ﻣﻌﻄﻮﻓﻪ ﻭ ﺍﻻﻥ ﮐﻤﺎ ﮐﺎﻥ ﺳﺒﺤﺎﻥﺍﷲ ﮐﻪ ﭼﻪ ﻣﻘﺪﺍﺭ‬
‫ﺿﻌﻴﻒ ﻭ ﻧﺎﺩﺍﻥ ﻫﺴﺘﻴﻢ ﻣﺎ ﺑﻴﭽﺎﺭﮔﺎﻥ ﻭ ﭼﻪ ﺑﺴﻴﺎﺭ ﺟﻬﻮﻝ ﻭ ﻇﺎﱂ ﺑﺮ ﻧﻔﺲ ﺧﻮﺩ ﮐﻪ ﺩﺳﺖ ﺍﻣﺎﻡ‬
‫ﻋﻠﻴﻪﺍﻟﹼﺴﻼﻡ ﺭﺍ ﮐﻪ ﻳﺪﺍﷲ ﺍﺳﺖ ﺑﺴﺘﻪ ﻣﻰﺩﺍﻧﻴﻢ‪ .‬ﺳﺒﺤﺎﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﳌﺘﺼﺮ‪‬ﻑ ﰱ ﺍﳌﻠﮏ ﮐﻴﻒ‬
‫ﻳﺸﺎﺀ ﲟﺎ ﻳﺸﺎﺀ ﻭ ﻫﻮﺍﷲ ﮐﺎﻥ ﻋﻠ‪‬ﻴﹰﺎ ﲪﻴﺪﹰﺍ‪ .‬ﺁﻩ ﺁﻩ ﻣﺎ ﻫﮑﺬﺍ ﺍﻟﹼﻈ ‪‬ﻦ ‪‬ﻢ ﺑﺎﻧ‪‬ﻬﻢ ﻳﺘﺒ‪‬ﻌﻮﻥ ﺍﻫﻮﺍﺋﻬﻢ ﻭ ﻻ‬
‫ﻳﺪﺧﻠﻮﻥ ﺍﻟﺒﺎﺏ ﺳﺠ‪‬ﺪﹰﺍ ﻟﻴﮑﻮﻧﻮﺍ ﻣﻦ ﺍﻟﻔﺎﺋﺰﻳﻦ‪ .‬ﻭﺍﺣﺴﺮﺓ ﹼﰒ ﻭﺍﺣﺴﺮﺓ ﻋﻠﻴﻬﻢ ﺑﺎﻥ ﺍﻟﻘﻮﺍ ﺍﻧﻔﺴﻬﻢ‬
‫ﺑﺎﻳﺪﻳﻬﻢ ﺍﻟﯽ ﺍﻟﺘ‪‬ﻬﻠﮑﻪ ﻭ ﺍﻭﺭﺩﻧﺎ ﺍﻟﯽ ﻣﻬﻠﮑﺔ ﺍﻟﻌﻈﻴﻤﻪ ﻭ ﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥ‪ .‬ﻫﺬﻩ ﻓﺘﻨﺔ ﻳﻀ‪‬ﻞ ‪‬ﺎ ﻣﻦ‬
‫ﻳﺸﺎﺀ ﻭ ﻳﻬﺪﻯ ‪‬ﺎ ﻣﻦ ﻳﺸﺎﺀ ﺍﻧ‪‬ﻪ ﻋﺰﻳﺰ ﺣﮑﻴﻢ‪ .‬ﻫﺮﭼﻨﺪ ﺁﻥ ﻧﻮﺷﺘﻪ ﺭﺍ ﺩﺭ ﻧﺰﺩ ﺍﻭﻟﯽﺍﻻﻟﺒﺎﺏ ﺟﻮﺍﰉ‬
‫ﻧﺒﻮﺩ ﻟﮑﻦ ﭼﻮﻥ ﺭ ‪‬ﺩ ﺟﻮﺍﺏ ﻭﺍﺟﺐ ﺑﻌﻀﻰ ﺍﺯ ﻣﻀﺎﻣﲔ ﺧﻼﻑ ﺁﺋﻴﻨﺶ ﺭﺍ ﺑﺮ ﺳﺒﻴﻞ ﺍﲨﺎﻝ ﺑﻴﺎﻥ‬
‫ﻣﻰﳕﺎﺋﻴﻢ ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺟﻮﺍﺏ ﲝﻮﻝ ﺭﺑ‪‬ﻰ ﻭ ﻗﻮ‪‬ﺗﻪ ﺑﺮ ﻣﻰ ﺁﺋﻴﻢ‪ .‬ﻫﺮﭼﻨﺪ ﺑﺴﻴﺎﺭﻯ ﺍﺯﮐﻠﻤﺎﺗﺶ‬
‫ﻣﺰﺧﺮﻓﺎﺕ ﻣﻰﺑﺎﺷﺪ ﮐﻪ ﺑﻨﮕﺮﻳﺴﱳ ﺑﺎﻭ ﻓﺮﺍﺋﺼﻢ ﻣﺮﺗﻌﺶ ﮔﺮﺩﻳﺪﻩ ﺍﺯ ﺟﺮﺃﺕ ﮐﺎﺗﺒﺶ ﮐﻪ ﺍﺯ ﺟﻬﻞ‬
‫ﻧﺎﺷﻰ ﺷﺪﻩ‪ .‬ﺧﻼﺻﻪ ﺳﻴﺠﺰﻳﻬﻢﺍﷲ ﻭﺻﻔﻬﻢ‪ .‬ﻣﻀﻤﻮﻥ ﺍﻭ‪‬ﻝ ﺁﻧﮑﻪ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﻭﺍﺭﺩ ﺑﺰﻡ ﺣﻀﻮﺭ‬
‫ﻧﻮﺭﺍﻻﻧﻮﺍﺭ ﮔﺮﺩﻳﺪﻡ ﻣﺮﺩ ﻋﺮﰉ ﺩﺭ ﳏﻀﺮ ﻓﺼﻞ ﺧﻄﺎﺏ ﺩﺭ ﻣﻘﺎﻡ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﺑﺮﺁﻣﺪ ﮐﻪ ﻣﻦ‬
‫ﻋﺮﰉ ﻫﺴﺘﻢ ﻭ ﺍﺯ ﻧﺰﺩ ﺍﺧﺒﺎﺭﻳ‪‬ﲔ ﺁﻣﺪﻩﺍﻡ ﺗﺎ ﴰﺎ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﳕﺎﱘ ﮐﻪ ﺁﻧﭽﻪ ﺭﺍ ﺍﺯ ﻣﺴﺎﺋﻞ ﻣﻮﺍﻓﻖ‬
‫ﺧﻴﺎﻝ ﻣﻦ ﺟﻮﺍﺏ ﻓﺮﻣﺎﺋﻴﺪ ﺗﺼﺪﻳﻖ ﴰﺎ ﳕﻮﺩﻩ ﲜﺎﻧﺐ ﻗﻮﻡ ﺧﻮﺩ ﺭﺟﻮﻉ ﳕﻮﺩﻩ ﮐﻪ ﺍﻳﺸﺎﻥ ﻧﻴﺰ‬
‫ﺗﺼﺪﻳﻖ ﳕﺎﻳﻨﺪ ﭘﺲ ﺳﺆﺍﻝ ﳕﻮﺩ ﺍﺯ ﺭﮐﻌﺘﲔ ﺍﺧﲑﺗﲔ ﺻﻠﻮﺓ ﲨﺎﻋﺖ ﮐﻪ ﺁﻳﺎ ﺣﮑﻢ ﺍﻭ ﺟﻬﺮ ﺍﺳﺖ ﻳﺎ‬
‫ﺍﺧﻔﺎﺳﺖ‪ .‬ﺣﺠ‪‬ﺔﺍﷲ ﺍﻟﻌﻈﻤﻰ ﻓﺮﻣﻮﺩﻧﺪ ﺍﺧﻔﺎﺳﺖ ﻭ ﺷﻴﺦ ﺍﺯ ﺩﻟﻴﻞ ﺳﺆﺍﻝ ﳕﻮﺩ ﻓﺮﻣﻮﺩﻧﺪ ﺁﻳﻪ ﻗﺮﺁﻥ‬
‫ﻭ ﻻ ﲡﻬﺮ ﺑﺼﻼﺗﮏ‪ .‬ﺷﻴﺦ ﺩﺭ ﻣﻘﺎﻡ ﺭ ‪‬ﺩ ﻣﺘ‪‬ﻤﻢ ﺁﻳﻪ ﺭﺍ ﺧﻮﺍﻧﺪ ﻭ ﻻ ﲣﺎﻓﺖ ‪‬ﺎ ﻭ ﺍﺑﺘﻎ ﺑﲔ ﺫﻟﮏ‬
‫ﻼ ﻭ ﺑﻨﺎﻯ ﳎﺎﺩﻟﻪ ﺭﺍ ﺍﺯ ﺟﻬﻞ ﺧﻮﺩ ﺑﺎ ﺣ ‪‬ﻖ ﻣﻄﻠﻖ ﮔﺬﺍﺭﺩﻧﺪ ﺗﺎ ﺁﻧﮑﻪ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ(ﺹ( ﺩﺭ‬ ‫ﺳﺒﻴ ﹰ‬
‫ﺟﻮﺍﺏ ﺍﻭ ﻧﺴﻴﺖ ﺍﺯ ﻟﺴﺎﻥ ﺣﻘﻴﻘﺖ ﻧﺜﺎﺭ ﺍﻇﻬﺎﺭ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺁﻥ ﺑﻴﭽﺎﺭﻩ ﻓﻘﲑ ﺩﺭ ﻣﻘﺎﻡ ﺍﻧﮑﺎﺭ‬
‫ﺑﺮﺁﻣﺪ ﭼﻮﻧﮑﻪ ﻣﻮﺍﻓﻖ ﺁﻥ ﻗﺎﻋﺪﻩ ﻣﺼﻮ‪‬ﺭﻩ ﺩﺭ ﺧﻴﺎﻝ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﻣﻴﺰﺍﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻮﺩ ﻧﺪﻳﺪﻩ‪ .‬ﺍﻣ‪‬ﺎ‬
‫ﺟﻮﺍﺏ ﺍ ‪‬ﻭ ﹰﻻ ﺁﻧﮑﻪ ﺷﻴﺦ ﻣﻰﺑﺎﻳﺴﱴ ﺑﻀﺮﻭﺭﺕ ﻣﺬﻫﺐ ﻭ ﮐﺘﺎﺏﺍﷲ ﻭ ﺍﺣﺎﺩﻳﺚ ﺁﻝﺍﷲ ﻭ ﺍﺩ‪‬ﻋﺎﻯ‬
‫ﻣﺪ‪‬ﻋﻰ ﻭ ﺷﺎﻫﺪ ﻭ ﺁﻳﺖ ﺍﻭ ﮐﻪ ﺑﺮ ﻃﺒﻖ ﻣﺪ‪‬ﻋﺎ ﺍﺩ‪‬ﻋﺎ ﻣﻰﳕﺎﻳﺪ ﻭ ﺳﻨ‪‬ﺖ ﻏﲑ ﻣﺘﺒﺪ‪‬ﻟﻪ ﺣ ‪‬ﻖ ﺩﺭ ﺍﺟﺮﺍﺀ‬
‫ﺍﻣﺘﺤﺎﻥ ﻭ ﻃﻮﺭ ﻭ ﻋﺎﺩﺕ ﺍﻭ ﺩﺭ ﺍﻓﺘﺘﺎﻥ ﻧﻈﺮ ﳕﺎﻳﺪ ﻭ ﺍﻳﻦ ﺭﺍ ﻓﻬﻤﻴﺪﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺍﻣﺘﺤﺎﻥ‬
‫ﺣﺠﺔﺍﷲ ﻣﻴﺰﺍﻧﺶ ﺩﺭ ﻧﺰﺩ ﺧﻠﻖ ﺁﺷﮑﺎﺭ ﻭ ﻫﻮﻳﺪﺍ ﻧﻴﺴﺖ‪ .‬ﻻ ﻳﺴﺌﻞ ﻋﻤ‪‬ﺎ ﻳﻔﻌﻞ ﻣﻮﺭﺩﺵ ﺍﻳﻨﺠﺎ‬
‫ﺍﺳﺖ‪ .‬ﭘﺮﻭﺭﺩﮔﺎﺭ ﺁﻳﻪﺍﻯ ﺭﺍ ﮐﻪ ﻧﺴﺦ ﻓﺮﻣﻮﺩﻩ ﺁﻳﻪ ﺩﻳﮕﺮ ﻧﺼﺐ ﻣﻰﻓﺮﻣﺎﻳﺪ ﻭ ﺣﺠ‪‬ﺖ ﻭ ﺑﻴﻨ‪‬ﻪ ﺍﻭ ﺭﺍ‬
‫ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ ﺁﻧﭽﻪ ﺧﻮﺩ ﻣﻰﺧﻮﺍﻫﺪ ﻻﺧﺮﺍﺝ ﺍﻟﻀ‪‬ﻐﺎﻳﻦ ﻭ ﺍﻟﺘ‪‬ﻤﺤﻴﺺ ﻭ ﺍﻻﻓﺘﺘﺎﻥ ﻭ ﲤﻴﻴﺰ ﺍﻻﻧﺴﺎﻥ‬
‫ﻣﻦ ﻏﲑ ﺍﻻﻧﺴﺎﻥ‪ .‬ﺍﮔﺮ ﺁﻳﺎﺕ ﺁﻳﻪ ﻻﺣﻘﹼﻪ ﲟﺜﻞ ﺁﻳﺎﺕ ﺁﻳﻪ ﺳﺎﺑﻘﻪ ﺑﺎﺷﺪ ﻭ ‪‬ﻤﺎﻥ ﻗﻮﺍﻋﺪ ﻣﻮﺍﻓﻖ ﺁﻳﺪ‬
‫ﭘﺲ ﻣﺎﻭﺟﺪﻧﺎ ﻋﻠﻴﻬﺎ ﺁﺑﺎﺋﻨﺎ ﺭﺍ ﭼﺮﺍ ﭘﻴﺸﻴﻨﻴﺎﻥ ﺩﻟﻴﻞ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪﺩﺭ ﺍﻧﮑﺎﺭ ﺣ ‪‬ﻖ‪ .‬ﻭ ﺍﮔﺮ ﻋﻠﻤﻰ‬
‫ﺍﺯ ﺁﻳﺎﺕ ﺁﻳﻪ ﺑﺪﻳﻌﻪ ﺩﺭ ﻧﺰﺩ ﻗﻮﻡ ﺑﺎﺷﺪ ﭘﺲ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﺑﻞ ﮐﺬﹼﺑﻮﺍ ﲟﺎ ﱂ ﳛﻴﻄﻮﺍ ﺑﻪ ﻋﻠﻤﹰﺎ ﻭ ﺍﻥ ﻧﻈ ‪‬ﻦ‬
‫ﺍ ﹼﻻ ﻇ‪‬ﻨﹰﺎ ﻭ ﻣﺎ ﳓﻦ ﲟﺴﺘﻴﻘﻨﲔ ﺑﭽﻪ ﺳﺒﺐ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻯ ﻣﺴﮑﲔ ﺍﮔﺮ ﺑﺎﻣﺪﺍﺩﺍﺕ ﻭ ﻓﻴﻮﺿﺎﺕ‬
‫ﺳﺎﺑﻘﻪ ﮐﻪ ﺍﺯ ﺁﻳﻪ ﺳﺎﺑﻘﻪ ﺑﺘﻮ ﺭﺳﻴﺪﻩ ﻭ ﺗﻮ ﺩﺭ ﮐﺘﺎﺏ ﺧﻴﺎﻝ ﺧﻮﺩ ﺛﺒﺖ ﳕﻮﺩﻩ ﺍﻯ ﻭ ﻣﺸﻬﻮﺩ ﻧﺰﺩ ﺗﻮ‬
‫ﻭ ﻣﺪﺭﮎ ﻣﺪﺍﺭﮎ ﺷﻬﻮﺩﻳ‪‬ﻪ ﮔﺮﺩﻳﺪﻩ ﺑﺘﻮﺍﱏ ﺑﺂﻥ ﺁﻻﺕ ﻭ ﺻﻮﺭ ﺧﻴﺎﻟﻴ‪‬ﻪ ﺩﺭﮎ ﺁﻳﺎﺕ ﺑﺪﻳﻌﻪ ﻏﻴﺒﻴ‪‬ﻪ‬
‫ﳕﺎﺋﻰ ﭘﺲ ﭼﻪ ﻣﻰﻓﺮﻣﺎﻳﺪ ﺩﺭ ﻭﺻﻒ ﮐﻔﹼﺎﺭ ﻗﺎﻟﻮﺍ ﻗﻠﻮﺑﻨﺎ ﻏﻠﻒ ﻭ ﰱ ﺁﺫﺍﻧﻨﺎ ﻭﻗﺮ ﻭ ﻣﻦ ﺑﻴﻨﻨﺎ ﻭ ﺑﻴﻨﮏ‬
‫ﺣﺠﺎﺏ ﻭ ﺍﻥ ﺗﺪﻋﻬﻢ ﺍﻟﯽ ﺍﳍﺪﻯ ﻻ ﻳﺴﻤﻌﻮﻥ ﻭ ﺗﺮﺍﻫﻢ ﻳﻨﻈﺮﻭﻥ ﺍﻟﻴﮏ ﻭ ﻫﻢ ﻻﻳﺴﻤﻌﻮﻥ ﻭ ﺍﻳﻦ ﺭﺍ‬
‫ﻓﻬﻤﻴﺪﻳﺪ ﮐﻪ ﻓﺮﻣﻮﺩ ﺍﻣﺎﻡ ﻋﻠﻴﻪﺍﻟﹼﺴﻼﻡ ﺯﻣﺎﻥ ﻻﺣ ‪‬ﻖ ﺑﺎ ﺳﺎﺑﻖ ﲟﺜﻞ ﺁﺏ ﺩﺭ ﺟﺮﻳﺎﻥ ﻭ ﺍﺧﺘﻼﻑ ﺩﺭ‬
‫ﺳﻨ‪‬ﺖ ﺍﳍﻰ ﻧﻴﺴﺖ ﺩﺭ ﺍﻣﺘﺤﺎﻥ ﻭ ﻻﻳﺰﺍﻟﻮﻥ ﺍﻯﺍﻟﻨ‪‬ﺎﺱ ﳐﺘﻠﻔﲔ ﺍ ﹼﻻ ﻣﻦ ﺭﺣﻢ ﺭﺑ‪‬ﮏ‪ .‬ﭘﺲ ﲟﺬﻫﺐ ﴰﺎ‬
‫ﮐﻪ ﺍﻵﻥ ﺑﺮ ﺁﻥ ﻫﺴﺘﻴﺪ ﺁﻥ ﮐﺴﺎﱏ ﮐﻪ ﺭ ‪‬ﺩ ﺁﻳﺎﺕ ﺭﺳﻮﻝﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﳕﻮﺩﻧﺪ ﻣﻘﺼﺮ‬
‫ﻧﻴﺴﺘﻨﺪ ﺯﻳﺮﺍ ﮐﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺭﺍ ﭼﻮﻧﮑﻪ ﳕﻰﻓﻬﻤﻴﺪﻧﺪ ﺣﺠ‪‬ﺖ ﳕﻰﺩﺍﻧﺴﺘﻨﺪ ﲞﺪﻣﺖ ﺭﺳﻮﻝﺍﷲ )ﺹ(‬
‫ﺷﺘﺎﻓﺘﻪ ﺁﻳﻪ ﻣﺴﻴﺢﻉ ﻭ ﻣﻌﺠﺰﻩ ﮐﻠﻴﻢﻉ ﻃﻠﺐ ﻣﻰ ﳕﻮﺩﻧﺪ‪ .‬ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺩﺭ ﺟﻮﺍﺏ ﻣﻰﻓﺮﻣﻮﺩﻧﺪ ﺍﻥ‬
‫ﱃ ﻭ ﻣﺎ ﺍﺩﺭﻯ ﻣﺎ ﻳﻔﻌﻞ ﰉ ﻭ ﻻﺑﮑﻢ ﺍﻥ ﺍﻧﺎ ﺍ ﹼﻻ ﻧﺬﻳﺮ ﻣﺒﲔ‪ .‬ﻣﻌﺠﺰﻩ ﻣﻦ ﳘﲔ‬ ‫ﺍﺗﺒﻊ ﺍ ﹼﻻ ﻣﺎ ﻳﻮﺣﻰ ﺍ ﹼ‬
‫ﲎ ﻋﻦ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭ‬
‫ﺁﻳﺎﺕ ﺭﺍ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻓﻤﻦ ﺷﺎﺀ ﻓﻠﻴﺆﻣﻦ ﻭ ﻣﻦ ﺷﺎﺀ ﻓﻠﻴﮑﻔﺮ ﺍ ﹼﻥﺍﷲ ﻟﻐ ‪‬‬
‫ﻣﻰﮔﻔﺘﻨﺪ ﺁﻣﻨ‪‬ﺎ ﺑﻪ ﻟﻮﻻ ﺍﻧﺰﻝ ﺍﻟﻴﻪ ﺁﻳﺔ ﮐﻪ ﻣﺮﺍﺩ ﺍﺯ ﺍﻳﻦ ﺁﻳﺔ ﺁﻥ ﺁﻳﺔ ﺭﺍ ﻣﻰﺟﺴﺘﻨﺪ ﮐﻪ ﻣﻮﺍﻓﻖ ﻗﻮﺍﻋﺪ‬
‫ﺍﻳﺸﺎﻥ ﺑﺎﺷﺪ ﻭ ﺑﻔﻬﻢ ﺷﻬﻮﺩﻯ ﺍﻳﺸﺎﻥ ﺭﺍﺳﺖ ﺁﻳﺪ ﺁﻧﮕﺎﻩ ﺗﺼﺪﻳﻖ ﳕﺎﻳﻨﺪ‪ .‬ﺁﻳﺎ ﺷﻴﺦ ﺁﻳﻪ ﻭ ﻣﺎ ﮐﺎﻥ‬
‫ﻟﺮﺳﻮﻝ ﺍﻥ ﻳﺄﺗﻰ ﺑﺂﻳﺔ ﺍ ﹼﻻ ﺑﺎﺫﻥﺍﷲ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﳕﻮﺩﻩ ﻭ ﺁﻳﻪ ﳝﺤﻮﺍﷲ ﻣﺎﻳﺸﺎﺀ ﻭ ﻳﺜﺒﺖ ﻭ ﻋﻨﺪﻩ‬
‫ﻼ ﻳﺎ ﺷﻴﺦ ﺍ ‪‬ﻭ ﹰﻻ ﻣﻰﺑﺎﻳﺴﺖ ﺑﻨﻈﺮ ﺍﻋﺘﺒﺎﺭ ﺑﻨﮕﺮﻯ ﮐﻪ ﺍﻳﻦ ﻣﺪ‪‬ﻋﻰ ﺍﺩ‪‬ﻋﺎﻯ ﭼﻪ‬ ‫ﺍ ‪‬ﻡﺍﻟﮑﺘﺎﺏ ﺭﺍ ﻧﺸﻨﻴﺪ ﻣﻬ ﹰ‬
‫ﻣﻘﺎﻡ ﻣﻰﳕﺎﻳﺪ ﻭ ﺷﺎﻫﺪ ﺍﻭ ﭼﻴﺴﺖ ﺑﺮ ﺍﺛﺒﺎﺕ ﺣﻘﻴ‪‬ﺖ‪ .‬ﻗﺪ ﻋﻠﻢ ﺍﻭﻟﻮﺍﻻﻟﺒﺎﺏ ﺍ ﹼﻥﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﯽ ﻣﺎ‬
‫ﻫُﻨﺎﻟﮏ ﻻ ﻳﻌﻠﻢ ﺍ ﹼﻻ ﲟﺎ ﻫﻴﻬُﻨﺎ‪ .‬ﺁﻳﺎ ﻧﻪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭ ﺍﺩ‪‬ﻋﺎﻯ ﻣﻘﺎﻡ ﻋﺒﻮﺩﻳ‪‬ﺖ ﳏﻀﻪ ﻭ‬
‫ﺍﻃﺎﻋﺖ ﺻﺮﻓﻪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺣﺠ‪‬ﺖ ﻭ ﺑﻴ‪‬ﻨﻪ ﺍﻳﺸﺎﻥ ‪ ...‬ﻋﻠﯽ ﺍﻻﻧﺎﻡ ﺗﻔﺴﲑ ﻣﺒﺎﺭﮎ ﻭ ﺻﺤﻴﻔﻪ‬
‫ﻣﮑﻨﻮﻧﻪ ﻣﻰﺑﺎﺷﺪ‪ ...‬ﻭ ﻣﺎ ﮐﺎﻥ ﻟﺮﺳﻮﻝ ﺍﻥ ﻳﺄﺗﻰ ﺑﺂﻳﺔ ﺍ ﹼﻻ ﺑﺎﺫﻥﺍﷲ ﻗﺎﻟﻮﺍ ﻟﻮﻻ ﺍﻧﺰﻝ ﻋﻠﻴﻪ ﺁﻳﺔ ﻣﻦ ﺭﺑ‪‬ﻪ‬
‫ﻗﻞ ﺍ ﹼﻥﺍﷲ ﻳﻀ ﹼﻞ ﻣﻦ ﻳﺸﺎﺀ ﻭ ﻳﻬﺪﻯ ﺍﻟﻴﻪ ﻣﻦ ﺍﻧﺎﺏ‪ .‬ﺧﻼﺻﻪ ﻣﻔﺘﺎﺡ ﻓﻬﻤﻴﺪﻥ ﺣ ‪‬ﻖ ﺭﺍ ﺣ ‪‬ﻖ ﺩﺭ ﺍﻧﺎﺑﻪ‬
‫ﻗﺮﺍﺭ ﻓﺮﻣﻮﺩﻩ ﻧﻪ ﺑﻪ ﳝﲔ ﻭ ﻳﺴﺎﺭ ﺩﺭ ﺍﺭﺽ ﻋﺎﺩﺍﺕ ﺩﻭﻳﺪﻥ‪ .‬ﺣ ‪‬ﻖ ﺭﺍ ﺣ ‪‬ﻖ ﺗﻌﺎﻟﯽ ﺷﺄﻧﻪ ﻭ ﺟﻠﹼﺖ‬
‫ﻋﻈﻤﺘﻪ ﻟﻪ ﺍﻟﹼﺸﮑﺮ ﻭ ﺍﳌﻨ‪‬ﻪ ﮐﺎﻟﹼﺸﻤﺲ ﰱ ﺭﺍﺑﻌﺔ ﺍﻟﹼﻨﻬﺎﺭ ﺁﺷﮑﺎﺭ ﻓﺮﻣﻮﺩ‪ .‬ﺑﺎﻥ ﻟﻴﺲ ﮐﻤﺜﻠﻪ ﺷﻰﺀ ﻣﻮﺍﻓﻖ‬
‫ﺿﺮﻭﺭﺕ ﻣﺬﻫﺐ ﻭ ﮐﺘﺎﺏ ﻭ ﺳﻨ‪‬ﺖ ﻣﺼ‪‬ﺪﻗﹰﺎ ﳌﺎ ﻣﻌﻨﺎ ﺑﺮ ﻣﺎ ﻭﺍﺟﺐ ﺍﺳﺖ ﺗﺴﻠﻴﻢ ﺗﺴﻠﻴﻢ ﺗﺴﻠﻴﻢ ﻭ‬
‫ﺭﺩ‪‬ﺵ ﺳﺒﺐ ﺧﻠﻮﺩ ﺟﺤﻴﻢ‪ .‬ﺁﻳﺎ ﻧﺪﻳﺪﻯ ﮐﻪ ﻣﻨﺎﺩﻯ ﺍﻣﺎﻡ ﻋﻠﻴﻪﺍﻟﺴ‪‬ﻼﻡ ﺍﺯ ﻣﺎﻓﻮﻕ ﻋﺮﺵ ﺍﻟﯽ ﲣﻮﻡ‬
‫ﺍﺭﺿﲔ ﺍﺭﺿﲔ ﻧﺪﺍ ﺩﺭﺩﺍﺩ ﮐﻪ ﻫﺬﺍ ﻳﻮﻡ ﺟﺪﻳﺪ ﻭ ﺍﻧﺘﻢ ﻋﻠﯽ ﺍﻗﺘﻀﺎﺀ ﮐﻴﻨﻮﻧﺎﺗﮑﻢ ﰱ ﻟﺒﺲ ﻣﻦ ﺧﻠﻖ‬
‫ﺟﺪﻳﺪ‪ .‬ﻧﻔﻬﻤﻴﺪﻥ ﻭ ﲟﻘﺼﺪﻧﺮﺳﻴﺪﻥ ﺍﺯ ﺟﻬﺖ ﻭﺭﻭﺩ ﺑﺒﺎﺏ ﺍﺯ ﻏﲑ ﺑﺎﺏ ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺁﻳﻪ ﻭﻳﺮﺍ‬
‫ﮐﻪ ﺍﻭ ﺑﺎﺫﻥﺍﷲ ﺍﻇﻬﺎﺭ ﻓﺮﻣﻮﺩﻩ ﻭ ﲟﺸﺮﻕ ﻭ ﻣﻐﺮﺏ ﺭﺳﺎﻧﻴﺪﻩ ﺗﻮ ﺍﺯ ﺍﻭ ﺍﻋﺮﺍﺽ ﳕﻮﺩﻩ ﺩﺭ ﺍﺭﺽ‬
‫ﺧﻴﺎﻻﺕ ﺧﻮﺩ ﺣﲑﺍﻥ ﺩﺭ ﺩﻭﺭﺍﻥ‪ .‬ﲟﺜﻞ ﻗﻮﻡ ﻣﻮﺳﻰ ﻉ ﺍﺭﻧﺎﺍﷲ ﺟﻬﺮ ﹰﺓ ﮔﻮﻳﺎﻥ ‪‬ﺮﺟﺎﻧﺐ ﺷﺘﺎﺑﺎﻥ‪.‬‬
‫ﺁﻳﻪ ﻣﻌﺮﻓﺖ ﺩﺭ ﺍﻋﻠﯽ ﻣﺸﻌﺮ ﻓﺆﺍﺩ ﻣﻰﺧﻮﺍﻫﻰ ﲞﻴﺎﻻﺕ ﻧﻔﺴﺎﻧﻴ‪‬ﻪ ﺩﺭﮎ ﳕﺎﺋﻰ ﺷﻔﺎﮎﺍﷲ ﺍﻥ ﮐﺎﻥ‬
‫ﻓﻴﮏ ﺁﻳﺔ ﻣﺴﺘﻮﺭﹰﺍ ﻭ ﻧﺴﻴﺖ‪ .‬ﻓﺮﻣﻮﺩﻥ ﺳ ‪‬ﺮ ﺍﻻﺳﺮﺍﺭ )ﺹ( ﺍﺯ ﺑﺎﺑﺖ ﻧﺴﻮﺍﺍﷲ ﻓﻨﺴﻴﻬﻢ ﺍﻡ ﺗﻨﺒﺌﻮﻧﻪ ﲟﺎ‬
‫ﻻﻳﻌﻠﻢ ﺍﺳﺖ‪ .‬ﺍﻣﺎﻡ ﻋﻠﻴﻪﺍﻟﹼﺴﻼﻡ ﻭ ﺷﻴﻌﻪ ﺧﺼﻴﺺ ﺍﻭ ﺑﺘﻌﻠﻴﻢ ﺍﻭ ﮐ ﹼﻞ ﺍﺣﮑﺎﻡ ﺭﺍ ﻗﺎﺩﺭ ﺍﺳﺖ ﮐﻪ ﺍﺯ‬
‫ﻳﮏ ﺣﺮﻑ ﻗﺮﺁﻥ ﺍﺳﺘﺨﺮﺍﺝ ﳕﺎﻳﺪ‪ .‬ﺧﻮﺍﻧﺪﻥ ﺷﻴﺦ ﺟﺎﻫﻞ ﻣﺘﻤ‪‬ﻢ ﺁﻳﻪ ﺭﺍ ﺣﺎﮐﻰ ﺍﺯ ﻧﻘﺺ ﻗﺎﺑﻠﻴ‪‬ﺖ‬
‫ﺷﻴﺦ ﺍﺳﺖ ﻭﺍﮔﺮﻧﻪ ﺣﺠ‪‬ﺖﺍﷲ ﮐﺎﻣﻞ ﺍﺳﺖ‪ .‬ﻭ ﺳﺆﺍﻝ ﺩﻳﮕﺮﺕ ﺁﻧﮑﻪ ﭼﻪ ﻧﺴﺒﺖ ﺍﺳﺖ ﺩﺭ ﺑﲔ‬
‫ﮐﻠﻤﻪ ﺑﺪﻳﻌﻪ ﻭ ﺑﺎﺑﲔ )ﺹ(‪...‬ﻭ ﻣﻀﻤﻮﻥ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺳﺆﺍﻝ ﳕﻮﺩﻩﺑﻮﺩﻳﺪ ﺍﺯ ﻧﺴﺒﺖ ﺑﲔ ﺻﻔﺖ ﻭ‬
‫ﻣﻮﺻﻮﻑ‪...‬ﴰﺎ ﺩﺭ ﻣﻘﺎﻡ ﺍﺛﺒﺎﺕ ﺻﻔﺎﺕ ﺩﺭ ﻣﻘﺎﻡ ﻋﻠﻢ ﺑﺮ ﺫﺍﺕ ﺣ ‪‬ﻖ ﺍﺳﺘﺪﻻﻝ ﻣﻰ ﳕﺎﺋﻴﺪ ﻭ ﺩﺭ‬
‫ﻣﻘﺎﻡ ﻣﻌﺮﻓﺖ ﻧﻔﺲﺍﷲ ﻋﻠﻢ ﺑﺎﷲ ﺭﺍ ﺭﻭﺡ ﻭ ﺧﻴﺎﻝ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﻣﺴ‪‬ﻤﻰ ﺑﻌﻤﻞ ﳕﻮﺩﻩ ﺟﺴﻢ ﻣﻰﺩﺍﻧﻴﺪ‬
‫ﻭ ﺣﺪﻳﺚ ﺑﺸﻬﺎﺩﺓ ﮐ ﹼﻞ ﻣﻮﺻﻮﻑ ﺍﻧ‪‬ﻪ ﻏﲑﺍﻟﺼ‪‬ﻔﺔ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻰﳕﺎﺋﻴﺪ ﺑﻌﺪ ﻃﻌﻦ ﺑﺮ ﺻﻮﻓﻴﻪ‬
‫ﻣﻼﺣﺪﻩ ﻣﻰﳕﺎﺋﻴﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻋﺎﺭﻓﺎﻥ ﺑﻠﺴﺎﻥ ﻧﻮﺭﺍﻥ ﻧﻴ‪‬ﺮﺍﻥ ﺑﺎﺑﺎﻥ ﺁﺧﺮ ﺻﻠﹼﻰﺍﷲ ﻋﻠﻴﻬﻤﺎ‬
‫ﻣﻰﴰﺎﺭﻳﺪ‪ .‬ﺩﺭ ﮐﺪﺍﻡ ﻣﻘﺎﻡ ﺍﻳﻦ ﺑﻴﺎﻥ ﺭﺍ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﻣﺎﺑﲔ ﺣ ‪‬ﻖ ﻭ ﺧﻠﻖ ﺭﺑﻂ ﻭ ﻧﺴﺒﺖ ﺍﺳﺖ‪.‬‬
‫ﺳﺒﺤﺎﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺭﺑ‪‬ﻬﻤﺎ ﻋﻤ‪‬ﺎ ﻳﻘﻮﻝ ﺍﳌﻘﹼﺼﺮﻭﻥ ﻋﻠﹼﻮﹰﺍ ﮐﺒﲑﹰﺍ‪ .‬ﺣﺠ‪‬ﺔﺍﷲ ﺍﻟﻌﻈﻤﻰ ﺍﺯ ﻬﻧﺎﻳﺖ ﻣﺮﲪﺖ ﻭ‬
‫ﻋﻔﻮ ﴰﺎ ﺭﺍ ﺑﺒﺎﻃﻦ ﻣﻄﺎﻟﺐ ﺍﻳﺸﺎﻥ ﻣﻰﮐﺸﺎﻧﺪ ﻭ ﴰﺎ ﺻﻮﺭﺗﻰ ﺍﺧﺬ ﳕﻮﺩﻩ ﺩﺭ ﻣﻘﺎﻡ ﳎﺎﺩﻟﻪ ﺍﺯ ﺟﻬﻞ‬
‫ﺑﺮ ﻣﻰﺁﺋﻴﺪ‪ .‬ﻭ ﺍﻧ‪‬ﻪ ﻭﺍﷲ ﻟﻌﻠﯽ ﺧﻠﻖ ﻋﻈﻴﻢ ﻭ ﻟﻘﺪ ﻗﻠﺘﻢ ﮐﻠﻤﺔﺍﻟﮑﻔﺮ ﻓﮑﻔﺮﰎ ﺑﻌﺪ ﺍﻥ ﮐﻨﺘﻢ‬
‫ﻣﺴﻠﻤﲔ‪...‬ﻣﻌﻠﻮﻡ ﮔﺮﺩﻳﺪ ﮐﻪ ﮐﻼﻡ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺭﺍ ﮐﻪ ﺳﺮ‪‬ﺍﻻﺳﺮﺍﺭ ﺍﺳﺖ ﻧﻔﻬﻤﻴﺪﻩﺍﻯ‪.‬‬
‫ﺍﺳﺘﻐﻔﺮﺍﷲ ﺍﻟﹼﺬﻯ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ‪ .‬ﺁﻳﺎ ﮐﻪ ﻣﻰﺗﻮﺍﻧﺪ ﮐﻼﻡ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ ﺗﻔﺴﲑ ﻭ ﺑﻴﺎﻧﺶ ﺑﺮﺁﻳﺪ‪.‬‬
‫ﺍﮔﺮ ﺩﺭﻳﺎﻫﺎ ﻣﺮﮐﹼﺐ ﺷﻮﺩ ﻭ ﺻﻒ ﺍﻟﻒ ﻏﲑ ﻣﻌﻄﻮﻓﻪ ﳔﻮﺍﻫﺪ ﺯﻳﺮﺍ ﮐﻪ ﺣﺎﮐﻰ ﺍﺯ ﻣﺘﮑﻠﹼﻢ ﰉﻣﺜﻞ‬
‫ﰉﻧﻈﲑ ﺍﺳﺖ‪ .‬ﻟﮑﻦ ﺁﻧﭽﻪ ﺭﺍ ﺍﺯ ﺗﻔﻀ‪‬ﻞ ﻭ ﺍﺣﺴﺎﻥ ﺩﺭ ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﺑﺎﻳﻦ ﺍﻗ ﹼﻞ ﺍﺯ ﺫﺭ‪‬ﻩ ﺍﻭ ﺩﻭﻬﻧﺎ ﲡﻠﹼﻰ‬
‫ﻓﺮﻣﻮﺩﻩ ﺩﺭ ﻣﻘﺎﻡ ﰉﻣﻘﺎﻣﻰ ﺧﻮﺩ ﻋﺮﺿﻪ ﻣﻰﺩﺍﺭﻡ‪...‬ﻧﻪ ﺁﻧﮑﻪ ﺑﺎ ﺑﲔ )ﺹ( ﺩﺭ ﺿﻼﻟﺖ ﺑﻮﺩﻧﺪ ﻭ‬
‫ﻼ‪ .‬ﺍﻟﻴﻮﻡ ﺁﻥ ﺩﻭ ﺑﺰﺭﮔﻮﺍﺭ ﺭﺍ ﺩﺭ ﺻﻔﺤﻪ ﺍﻣﮑﺎﻥ ﲜﺰ ﺍﻳﻦ‬
‫ﻼ ﹼﰒ ﮐ ﹼ‬‫ﮐﻼﻡ ﺍﻳﺸﺎﻥ ﻧﺎﻗﺺ ﺍﺳﺖ‪ .‬ﮐ ﹼ‬
‫ﻧﻘﻄﻪ ﻧﻘﻄﻪ ﺩﺍﺋﺮﻩ ﻭﺟﻮﺩ )ﺹ( ﮐﺴﻰ ﻧﺸﻨﺎﺧﺘﻪ ﻭ ﳔﻮﺍﻫﺪ ﺷﻨﺎﺧﺖ ﻭ ﺍﺣﺪﻯ ﺍﺯ ﺧﻠﻖ ﻗﺪﺭ ﺍﻳﺸﺎﻥ‬
‫ﺭﺍ ﲟﺜﻞ ﺍﻳﺸﺎﻥ ﻧﺪﺍﻧﺴﺘﻪ ﻭ ﳔﻮﺍﻫﺪ ﺩﺍﻧﺴﺖ‪ .‬ﻧﻈﺮ ﲟﺤﮑﻤﺎﺕ ﺑﻴﺎﻧﺎﺕ ﺍﻳﺸﺎﻥ ﮐﻪ ﺩﺭ ﻭﺻﻒ ﺁﻥ‬
‫ﻧﻮﺭﺍﻥ ﻧﻴ‪‬ﺮﺍﻥ )ﺹ( ﺩﺭ ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﺍﻇﻬﺎﺭ ﻓﺮﻣﻮﺩﻧﺪ ﺑﻨﻤﺎ ﺍﺯ ﺗﻔﺴﲑ ﻣﺒﺎﺭﮎ ﻭ ﺯﻳﺎﺭﺕ ﻭ ﺷﺮﺡ‬
‫ﺍﺣﻮﺍﻝ ﻭ ﭼﺸﻢ ﲟﺎﻝ ﻭ ﺩﺭﮎ ﳕﺎ ﮐﻪ ﺍﻳﻦ ﺣﺮﺍﺭﺕ ﺍﺯ ﳏﺒ‪‬ﺖ ﺁﻧﺪﻭ ﺑﺰﺭﮔﻮﺍﺭ ﺩﺭ ﺍﺷﺘﻌﺎﻝ ﻧﻴﺎﻣﺪﻩ‬
‫ﺑﻠﮑﻪ ﺍﺯ ﺷﻴﻄﺎﻥ ﺭﺟﻴﻢ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻋﺪﺍﻭﺕ ﻣﻰﺧﻮﺍﻫﺪ ﳐﻠﹼﺪ ﺩﺭ ﻧﲑﺍﻧﺖ ﳕﺎﻳﺪ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﺑﺎ ﻫﺮﮐﺲ‬
‫ﺍﺯ ﺭﺍﻫﻰ ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﻣﻰﺁﻳﺪ ﻭﺳﻮﺳﻪ ﻣﻰﳕﺎﻳﺪ‪ .‬ﺧﻼﺻﻪ ﮐﻼﻡ ﺍ ﹼﻥﺍﷲ ﻳﻬﺪﻯ ﻣﻦ ﻳﺸﺎﺀ ﺍﻟﯽ ﺻﺮﺍﻁ‬
‫ﻣﺴﺘﻘﻴﻢ ﺍﻟﯽ ﻗﻮﻟﻪ‪...‬ﻭ ﭘﺎﺭﻩﺍﻯ ﺍﺯ ﻣﮑﺎﳌﺎﺕ ﻣﻼﹼﻋﺒﺪﺍﻟﻌﻠﯽ ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ ﺗﺄﻳﻴﺪ ﻣﻄﻠﺐ ﺳﻄﺮ ﳕﻮﺩﻩ‬
‫ﺑﻮﺩﻳﺪ‪ .‬ﻫﺮﭼﻨﺪ ﺍﻳﺮﺍﺩﺍﺕ ﺍﻭ ﻣﺜﻞ ﺍﲝﺎﺙ ﴰﺎ ﺍﺯ ﮐﺜﺮﺕ ﻭﺿﻮﺡ ﺑﻄﻼﻧﺶ ﻣﺴﺘﻐﲎ ﺍﺯ ﺑﻴﺎﻥ ﺍﺳﺖ‬
‫ﻟﮑﻦ ﭼﻮﻧﮑﻪ ﻣﻨﺪﺭﺝ ﺩﺭ ﮐﺘﺎﺏ ﺧﻮﺩ ﳕﻮﺩﻩﺑﻮﺩﻯ ﳍﺬﺍ ﻣﺬﮐﻮﺭ ﻣﻰﺷﻮﺩ ﮐﻪ ﺳﺆﺍﻝ ﳕﻮﺩ‬
‫ﻣﻼﹼﻋﺒﺪﺍﻟﻌﻠﯽ ﺍﺯ ﺣﺠﺔﺍﷲ ﺍﻟﻌﻈﻤﻰ ﮐﻪ ﺣﺠ‪‬ﺖ ﻭ ﺁﻳﺖ ﴰﺎ ﺑﺮ ﺍﺛﺒﺎﺕ ﺣﻘﹼﻴﺖ ﭼﻴﺴﺖ‪ .‬ﻓﺮﻣﻮﺩﻧﺪ‬
‫ﮐﻪ ﺗﻔﺴﲑ ﻭ ﺻﺤﻴﻔﻪ ﻣﮑﻨﻮﻧﻪ‪ .‬ﻓﻤﻦ ﺷﺎﺀ ﻓﻠﻴﺆﻣﻦ ﻭ ﻣﻦ ﺷﺎﺀ ﻓﻠﻴﮑﻔﺮ‪ .‬ﻋﺮﺽ ﳕﻮﺩ ﮐﻪ ﻋﺎﻣ‪‬ﻪ ﺧﻠﻖ‬
‫ﳕﻰﻓﻬﻤﻨﺪ ﺁﻳﺎﺕ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺣﺠ‪‬ﺖ ﻋﺎﻣ‪‬ﻪ ﻧﻴﺴﺖ‪ ٠‬ﻓﺮﻣﻮﺩﻧﺪ ﻧﺒﺄ ﮐﱪﻯ ﺹ ﮐﻪ ﻗﺮﺁﻥ ﺭﺍ‬
‫ﻋﻮﺍﻡﺍﻟﻨ‪‬ﺎﺱ ﳕﻰﻓﻬﻤﻨﺪ ﭼﻪ ﻧﻮﻉ ﺣﺠ‪‬ﻴﺖ ﺁﻧﺮﺍ ﻳﺎﻓﺘﻪ ﮐﻪ ﮐ ﹼﻞ ﺍﳓﺎﺀ ﻋﻠﻮﻡ ﺭﺍ ﺩﺭ ﺍﻭ ﻣﻨﺪﻣﺞ ﻭ ﻣﻨﺪﺭﺝ‬
‫ﻣﻰﺩﺍﱏ ﮐﻪ ﺍﺯ ﻳﮏ ﺣﺮﻑ ﺳﻮﺭﻩ ﺗﻮﺣﻴﺪ ﮐ ﹼﻞ ﺍﺣﮑﺎﻡ ﺭﺍ ﻣﺴﺘﺨﺮﺝ ﻣﻰﺩﺍﱏ‪ .‬ﻋﺮﺽ ﮐﺮﺩ ﮐﻪ‬
‫ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﻣﺒﻴ‪‬ﻦ ﺣﺠ‪‬ﺖ ﻣﻰﺩﺍﱎ ﺯﻳﺮﺍ ﮐﻪ ﺍﻫﻞ ﺑﻴﺖ ﻃﻬﺎﺭﺕ ﺹ ﺑﻴﺎﻥ ﺍﺳﺮﺍﺭ ﻭ ﺍﳓﺎﺀ ﻋﻠﻮﻡ ﺍﻭ ﺭﺍ‬
‫ﳕﻮﺩﻧﺪ ﳍﺬﺍ ﺣﺠ‪‬ﺖ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻗﺮﺁﻥ ﺑﻨﻔﺴﻪ ﺣﺠ‪‬ﺖ ﺑﺎﺷﺪ ﭘﺲ ﻗﻮﻝ ﻋﻤﺮ ﺛﺎﺑﺖ ﮐﻪ ﺣﺴﺒﻨﺎ‬
‫ﮐﺘﺎﺏﺍﷲ ﮔﻔﺖ ﻭ ﺍﻳﻦ ﺧﻼﻑ ﺿﺮﻭﺭﺕ ﻣﺬﻫﺐ ﺍﺳﺖ‪ .‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻭﻟﯽﺍﻻﺑﺼﺎﺭ ﺑﻨﮕﺮﻳﺪ ﺑﻨﻈﺮ‬
‫ﺍﻋﺘﺒﺎﺭ ﮐﻪ ﺑﭽﻪ ﻓﻬﻢ ﻭ ﺑﭽﻪ ﻧﻈﺮ ﺍﻳﻦ ﳏﺘﺠﺒﲔ ﺑﺎﺳﺘﺎﺭ ﺩﺍﺧﻞ ﺩﻳﺎﺭ ﺁﻝﺍﷲ ﺍﻻﻃﻬﺎﺭ ﮔﺮﺩﻳﺪﻩ ﻭ ﻗﺎﺋﻢ‬
‫ﺩﺭ ﺧﺪﻣﺖ ﺳ ‪‬ﺮﺍﻻﺳﺮﺍﺭ‪ .‬ﻟﺴﺎﻥ ﺧﻮﺩ ﺭﺍ ﻣﻄﻠﻖﺍﻟﻌﻨﺎﻥ ﺩﺭ ﻣﻴﺪﺍﻥ ﺍﻇﻬﺎﺭ ﺍﺳﺮﺍﺭ ﻬﻧﺎﻧﻴﻪ ﺧﻮﺩ‬
‫ﳕﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﻴﭽﺎﺭﻩ ﻣﺴﮑﲔ ﺗﻮ ﮐﻪ ﺳ ‪‬ﺮ ﺩﻳﻦ ﳏﻤ‪‬ﺪ ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﻪ ﺭﺍ ﻧﻔﻬﻤﻴﺪﻩ ﻭ ﻧﺎﻇﺮ ﺑﻌﲔ ﺍﻏﻴﺎﺭ‬
‫ﻫﺴﱴ‪ .‬ﺣﻴﲎ ﮐﻪ ﳕﻰﻓﻬﻤﻰ ﺧﻮﺩﺕ ﮐﻪ ﭼﻪ ﻣﻰﮔﻮﺋﻰ ‪ ...‬ﻭ ﲝﻘﻴﻘﺖ ﻣﻄﻠﺐ ﺑﺮ ﳔﻮﺭﺩﻩ ﻣﻄﻠﺐ‬
‫ﺭﺍ ﺳﺒﮏ ﴰﺮﺩﻩ ﺩﺭ ﻣﻘﺎﻡ ﻃﻠﺐ ﺑﺮ ﻧﻴﺎﻣﺪﻯ ﺗﺎ ﻋﺎﻗﺒﺖ ﺑﺪﺳﺖ ﺧﻮﺩ ﺧﻮﺩ ﺭﺍ ﲟﻬﻠﮑﻪ ﻋﻈﻴﻢ‬
‫ﺍﻓﮑﻨﺪﻯ‪ .‬ﺳﺒﺤﺎﻥﺍﷲ ﻣﮕﺮ ﻣﻨﮑﺮﻳﻦ ﺭﺳﻮﻝﺍﷲ ﻏﲑ ﺍﻳﻦ ﺳﺨﲎ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺑﻴﺎﻥ ﺗﺎﺯﻩ ﺁﻭﺭﺩﻩ ﮐﻪ‬
‫ﻣﻮﺍﻓﻖ ﺑﺎ ﻗﻮﺍﻋﺪ ﻣﺎ ﻧﻴﺴﺖ ﺍﮔﺮ ﺭﺍﺳﺖ ﻣﻰﮔﻮﺋﻰ ﺍﺯ ﺁﻧﭽﻪ ﻣﺎ ﭘﺮﺳﻴﻢ ﻣﻮﺍﻓﻖ ﺍﻫﻮﺍﺀ ﻣﺎ ﺟﻮﺍﺏ ﻓﺮﻣﺎ‬
‫ﻭ ﺍﺯ ﺁﻥ ﺍﻣﺪﺍﺩﺍﺗﻰ ﮐﻪ ﺩﺭ ﻧﺰﺩ ﻣﺎ ﺣﺎﺿﺮ ﺍﺳﺖ ﺭﺯﻕ ﻣﺎ ﻗﺮﺍﺭ ﺩﻩ‪ .‬ﻗﺎﻝﺍﻟﹼﺬﻳﻦ ﮐﻔﺮﻭﺍ ﻟﻮﻻ ﺍﻧﺰﻝ‬
‫ﻋﻠﻴﻪ ﺁﻳﺔ ﺩﺭ ﺟﻮﺍﺏ ﻣﻰﻓﺮﻣﻮﺩﻧﺪ ﺍﻥ ﺍﺗ‪‬ﺒﻊ ﺍ ﹼﻻ ﻣﺎ ﻳﻮﺣﻰ ﺍﻟﹼﻰ ﻭ ﻣﺎ ﺍﻧﺎ ﺍ ﹼﻻ ﻧﺬﻳﺮ ﻣﺒﲔ‪ .‬ﺍﻥ ﺍﺳﺘﻄﻌﺘﻢ‬
‫ﺍﻥ ﺗﺄﺗﻮﺍ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ‪ .‬ﺍﻯ ﻣﻌﺸﺮ ﺟﻬ‪‬ﺎﻝ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺟ ﹼﻞ ﺷﺄﻧﹰﺎ ﻭ ﺍﺭﻓﻊ ﻗﺪﺭﹰﺍ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ‬
‫ﺣﺠ‪‬ﱴ ﲜﺎﻧﺐ ﺧﻠﻖ ﺧﻮﺩ ﻓﺮﺳﺘﺪ ﺗﺎ ﺣﺠ‪‬ﺖ ﺭﺍ ﺑﺮ ﺍﻳﺸﺎﻥ ﲤﺎﻡ ﻓﺮﻣﺎﻳﺪ ﻭ ﺁﻳﻪ ﻭ ﺑﻴ‪‬ﻨﻪ ﺍﻭ ﺭﺍ ﻧﺎﻗﺺ‬
‫ﻋﻄﺎﺀ ﻓﺮﻣﺎﻳﺪ‪ .‬ﻭﻳﻦ ﻃﺮﻓﻪ ﻭ ﻋﺠﺐ ﺁﻧﮑﻪ ﺁﻥ ﺁﻳﻪ ﻟﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﳉ ‪‬ﻦ ﻭﺍﻻﻧﺲ ﺍﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ‬
‫ﻣﻰﺑﺎﺷﺪ ﻟﮑﻦ ﻧﺎﻗﺺ ﻭ ﻟﻴﺲ ﮐﻤﺜﻠﻪ ﺷﻰﺀ ﺍﺳﺖ ﻭ ﻣﺆﺛﹼﺮ ﺩﺭ ﺣﺠﻴ‪‬ﺖ ﺁﻭﺭﻧﺪﻩ ﺧﻮﺩ ﻧﻴﺴﺖ ﻭ ﺍﻧ‪‬ﻤﺎ‬
‫ﺍﻧﺰﻝ ﺑﻌﻠﻢﺍﷲ ﺍﺳﺖ ﻭ ﻋﻠﻢﺍﷲ ﻧﺎﻗﺺ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﺳﺆﺍﻝ ﻣﻰﳕﺎﱘ ﮐﻪ ﺍﮔﺮ ﺑﻨﻔﺴﻪ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴ‪‬ﻪ‬
‫ﺩﻟﻴﻞ ﺍﺛﺒﺎﺕ ﺣﻘﹼﻴﺖ ﳕﻰﺑﻮﺩ ﭼﺮﺍ ﺩﺭ ﺣﻴﲎ ﮐﻪ ﻗﻮﻡ ﺁﻳﺎﺕ ﻏﲑ ﻗﺮﺁﻥ ﺭﺍ ﻃﻠﺐ ﻣﻰﳕﻮﺩﻧﺪ ﮐﻪ ﻣﻮﺍﻓﻖ‬
‫ﺧﻴﺎﻝ ﺍﻳﺸﺎﻥ ﺑﺎﺷﺪ ﺁﻳﻪ ﻭ ﻣﺎﮐﺎﻥ ﻟﺮﺳﻮﻝ ﺍﻥ ﻳﺄﺗﻰ ﺑﺂﻳﺎﺗﻪ ﺍ ﹼﻻ ﺑﺎﺫﻥﺍﷲ ﻟﮑ ﹼﻞ ﺍﺟﻞ ﮐﺘﺎﺏ ﻣﺎ ﺍﺩﺭﻯ‬
‫ﻣﺎ ﻳﻔﻌﻞ ﰉ ﻭ ﻻﺑﮑﻢ ﻓﻼ ﺗﻈﻬﺮ ﻣﻦ ﺍﻟﻐﻴﺐ ﺭﺍ ﺟﻮﺍﺏ ﻣﻰﺷﻨﻴﺪﻧﺪ ﺍﮔﺮ ﲤﺎﻡ ﻧﺒﻮﺩ ﻭ ﺍﻳﺸﺎﻥ ﻃﺎﻟﺐ‬
‫ﺑﻮﺩﻧﺪ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﻄﺎﺀ ﳕﻰﻓﺮﻣﻮﺩ‪ .‬ﺣﺎﻝ ﻗﻮﻡ ﻣﻘﺼ‪‬ﺮ ﻫﺴﺘﻨﺪ ﻳﺎ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺣﲑﺍﻥ‬
‫ﮔﺬﺍﺭﺩﻩ ﺑﻴﺎﻥ ﻓﺮﻣﺎﺋﻴﺪ‪ .‬ﺗﻌﺎﻟﯽﺍﷲ ﻋ‪‬ﻤﺎ ﻳﺼﻒ ﺍﻟﻈﹼﺎﳌﻮﻥ ﰱ ﺁﻳﺎﺗﻪ ﻋﻠﹼﻮﹰﺍ ﮐﺒﲑﹰﺍ ﺑﻠﮑﻪ ﻣﻘﺼ‪‬ﺮ ﻗﻮﻡ ﺧﻮﺩ‬
‫ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﺯ ﻧﻈﺮﺍﺕ ﻧﻔﺴﺎﻧﻴ‪‬ﻪ ﻭ ﺣﺮﮐﺎﺕ ﺷﻴﻄﺎﻧﻴ‪‬ﻪ ﻋﲔ ﺑﺼﲑﺕ ﺧﻮﺩ ﺭﺍ ﳏﺠﻮﺏ ﳕﻮﺩﻩ ﻭﺍﻗﻒ‬
‫ﺑﺒﺎﺏ ﺍﺯ ﺑﺎﺏ ﺩﺍﺧﻞ ﳕﻰﺷﺪﻧﺪ‪ .‬ﺫﻟﮏ ﺍﻟﮑﺘﺎﺏ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻫﺪﻯ ﻟﻠﻤﺘ‪‬ﻘﲔ ﺍﻟﹼﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻐﻴﺐ‬
‫ﺍﻯ ﻣﺎ ﻏﺎﺏ ﻣﻦ ﻣﺪﺍﺭﮐﻬﻢ ﻭ ﻣﺸﺎﻋﺮﻫﻢ ﻭ ﻣﺎﮐﺎﻥ ﻋﻨﺪﻫﻢ ﻣﺸﻬﻮﺩ‪ .‬ﺑﻠﮑﻪ ﳘﺎﻧﮑﻪ ﺩﻳﺪﻧﺪ ﻣﺜﻞ‬
‫ﺹﻭ‬ ‫ﻧﺪﺍﺭﺩ ﺑﺮ ﺍﻳﺸﺎﻥ ﻻﺯﻡ ﺑﻮﺩ ﮐﻪ ﺍﳝﺎﻥ ﺁﻭﺭﻧﺪ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﮐﻪ ﺍﻳﻦ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﺣﺠ‪‬ﺖ ﺭﺍ ﺑﺮ ﺧﺎ ‪‬‬
‫ﻋﺎ ‪‬ﻡ ﲤﺎﻡ ﳕﻮﺩﻩ ﮐﻪ ﭼﻮﻥ ﻗﻮﻡ ﺩﺭ ﻣﻘﺎﻡ ﳎﺎﺩﻟﻪ ﺑﺮ ﻣﻰﺁﻣﺪﻧﺪ ﻓﺎﻥ ﺍﺳﺘﻄﻌﺖ ﺍﻥ ﺗﺒﺘﻐﻰ ﻧﻔﻘﹰﺎ ﰱ‬
‫ﺍﻻﺭﺽ ﺍﻭ ﺳﻠﹼﻤﹰﺎ ﰱﺍﻟﹼﺴﻤﺎﺀ ﻓﺘﺄﺗﻴﻬﻢ ﺑﺂﻳﺔ ﻭ ﻟﻮ ﺷﺎﺀﺍﷲ ﳉﻤﻌﻬﻢ ﻋﻠﯽ ﺍﳍﺪﻯ ﻓﻼ ﺗﮑﻮﻧ‪‬ﻦ ﻣﻦ‬
‫ﺍﳉﺎﻫﻠﲔ‪ .‬ﻓﺎﺫﺍ ﺟﺎﺋﻮﮎ ﳚﺎﺩﻟﻮﻧﮏ ﻓﮑﺄﹼﳕﺎ ﻳﺴﺎﻗﻮﻥ ﺍﻟﯽ ﺍﳌﻮﺕ ﻭ ﻫﻢ ﻳﻨﻈﺮﻭﻥ‪ .‬ﻧﻈﺮ ﺑﻨﻤﺎﺋﻴﺪ‬
‫ﺑﺂﻳﺎﺕ ﻗﺮﺁﻧﻴ‪‬ﻪ ﺧﻮﺍﻫﻴﺪ ﻓﻬﻤﻴﺪ ﮐﻪ ﴰﺎﻫﺎ ﻧﻴﺰ ﻗﺪﻡ ﺑﻘﺪﻡ ﭘﻴﺸﻨﻴﺎﻥ ﺑﺮ ﻣﻰﺩﺍﺭﻳﺪ‪ .‬ﭘﺲ ﭼﺮﺍ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﻃﻌﻦ ﻭ ﻣﺬﻣ‪‬ﺖ ﻣﻰﳕﺎﺋﻴﺪ‪ .‬ﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭ ﺳ ‪‬ﺮ ﺩﻳﻦ ﺭﺳﻮﻝ ﺭﺍ ﺑﻴﺎﻥ ﻣﻰﳕﺎﻳﺪ ﮐﻪ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﺎﱂ‬
‫ﺧﻮﺍﺳﺘﻪ ﺍﻣﺘﺤﺎﻥ ﳕﺎﻳﺪ ﺧﻠﻖ ﺭﺍ ﮐﻪ ﺁﻳﺎ ﺣﻘﻴﻘ ﹰﺔ ﺍﳝﺎﻥ ﺑﺮﺳﻮﻝﺍﷲ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻳﺎ ﺗﺎﺑﻊ ﮐﺜﺮﺍﺕ ﻭ‬
‫ﻧﻈﺮﺍﺕ ﻧﻔﺴﺎﻧﻴ‪‬ﻪ ﻣﻰﺑﺎﺷﻨﺪ‪ ...‬ﻭ ﺟﻨﺎﺏ ﺷﻴﺦ ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﻪ ﻧﻴﺰ ﺩﺭ ﮐﺘﺎﺏ ﺭﺟﻌﺖ ﺫﮐﺮ‬
‫ﳕﻮﺩﻩﺍﺳﺖ ﮐﻪ ﻓﺮﻣﻮﺩ ﺻﺎﺩﻕ ﺁﻝ ﳏﻤ‪‬ﺪ ﮐﻪ ﻭﺣﻰ ﺑﺮ ﻗﺎﺋﻢ ﻣﺎ ﺳﻼﻡﺍﷲ ﻋﻠﻴﻪ ﻣﻰﺭﺳﺪ‪ .‬ﺁﻥ ﺷﺨﺺ‬
‫ﺧﺎﺹ ﻋﺮﺽ ﮐﺮﺩ ﻳﺎﺑﻦ ﺭﺳﻮﻝﺍﷲ ﻣﮕﺮ ﻭﺣﻰ ﺑﺮ ﻏﲑ ﺭﺳﻮﻝﺍﷲ ﻧﺎﺯﻝ ﻣﻰﺷﻮﺩ‪ .‬ﻓﺮﻣﻮﺩﻧﺪ ﻧﻪ ﺍﺯ‬
‫ﺁﻥ ﺑﺎﺑﺖ ﮐﻪ ﺑﺮ ﺭﺳﻮﻝ ﺍﷲ ﻧﺎﺯﻝ ﻣﻰﺷﺪ ﺑﺮ ﺍﻳﻨﮑﻪ ﺍﻭ ﺭﺳﻮﻝﺍﷲ ﺑﻮﺩﻩ ﺑﻠﮑﻪ ﻣﻰﻓﺮﻣﺎﻳﺪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ‬
‫ﮐﻼﻡ ﺧﻮﺩﺵ ﮐﻪ ﻭﺍﻭﺣﻴﻨﺎ ﺍﻟﯽ ﺍ ‪‬ﻡ ﻣﻮﺳﻰ ﻭ ﺍﻭﺣﻰ ﺭﺑ‪‬ﮏ ﺍﻟﯽ ﺍﻟﹼﻨﺤﻞ ﻭ ﻗﺎﺋﻢ ﺍﻓﻀﻞ ﺍﺯ ﻣﺎﺩﺭ‬
‫ﻣﻮﺳﻰ ﻭ ﳓﻞ ﺍﺳﺖ ﺩﺭ ﻧﺰﺩ ﭘﺮﻭﺭﺩﮔﺎﺭ‪ ...‬ﻳﺎ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻓﻼﺗﻈﻬﺮ ﻣﻦ ﺍﻟﻐﻴﺐ ﺷﻴﺌﹰﺎ ﻟﻴﺨﺘﻠﻒ ﺍﻟﹼﻨﺎﺱ‬
‫ﺣﻮﻝ ﺍﻟﺒﺎﺏ ﻓﻘﻞ ﺍ ﹼﻥ ﺣﺠﱴ ﻫﺬﺍﺍﻟﮑﺘﺎﺏ ﻣﻦ ﻋﻨﺪﺍﷲ ﻓﻤﻦ ﺷﺎﺀ ﻓﻠﻴﺆﻣﻦ ﻭ ﻣﻦ ﺷﺎﺀ ﻓﻠﻴﮑﻔﺮ‪ .‬ﻓﻮ‬
‫ﺭﺑ‪‬ﮑﻢ ﺍ ﹼﻥ ﺣﺠ‪‬ﺔﺍﷲ ﳊ ‪‬ﻖ ﻭ ﻫﻮ ﺍﻋﻈﻢ ﺍﻵﻳﺎﺕ ﻣﻦ ﻋﻨﺪﺍﷲ ﺑﺎﳊ ‪‬ﻖ ﻋﻠﯽ ﻋﺒﺪﻩ ﻭ ﺍ ﹼﻥ ﺣﺠ‪‬ﺔﺍﷲ ﺑﻌﺪ‬
‫ﻫﺬﺍﺍﻟﮑﺘﺎﺏ ﻋﻠﯽ ﺍﻟﻌﺎﳌﲔ ﻗﺪ ﮐﺎﻥ ﻋﻠﯽ ﺍﳊ ‪‬ﻖ ﺑﺎﳊ ‪‬ﻖ ﺍﻟﻮﰱ ﺑﻠﻴﻐﹰﺎ‪ .‬ﻭ ﻣﺎ ﮐﺎﻥﺍﷲ ﻟﻴﻈﻠﻢ ﺍﻟﻨ‪‬ﺎﺱ ﺑﺂﻳﻪ‬
‫ﻧﺎﻗﺼﺔ ﻻ ﻳﺪﺭﮐﻮﻬﻧﺎ ﻭ ﻻ ﻳﺘﻌﻘﹼﻠﻮﻬﻧﺎ ﺑﻞ ﮐﺎﻥﺍﻟﹼﻨﺎﺱ ﺍﻧﻔﺴﻬﻢ ﻳﻈﻠﻤﻮﻥ‪ .‬ﺍﻯ ﻣﺴﺘﺎﻥ ﺑﺎﺩﻩ ﻏﺮﻭﺭ ﺑﺎﻳﺪ‬
‫ﺍﺯ ﺑﺎﺏ ﺍﻳﻦ ﺩﻳﺎﺭ ﮐﻪ ﻓﺆﺍﺩ ﺍﺳﺖ ﺑﺎ ﺩﻟﻴﻞ ﺣﮑﻤﺖ ﺩﺍﺧﻞ ﮔﺮﺩﻳﺪ ﻻ ﺑﺎ‪‬ﺎﺩﻟﺔ ﻭ ﺍﻻﻋﺘﺮﺍﺽ ﻭ ﺍﺑﺘﻼﺀ‬
‫ﺍﻟﹼﻨﻔﺲ ﺑﺎﻻﻋﺮﺍﺽ ﻭ ﺍﻻﻣﺮﺍﺽ‪ .‬ﻳﺎ ﺍﻫﻞ ﺍﻻﺭﺽ ﺍﺗ‪‬ﻘﻮﺍﷲ ﰱ ﺫﻟﮏ ﺍﻟﻮﺭﻗﺔ ﺍﳌﻨﺒﺘﺔ ﻣﻦ ﺍﻟﹼﺸﺠﺮﻩ‬
‫ﺍﻻﺣﺪﻳﺔ ﻫﺬﺍ ﻓﺎﻧ‪‬ﻪ ﺑﺎﳊ ‪‬ﻖ ﳊ ‪‬ﻖ ﮐﻤﺎ ﻫﻮﺍﷲ ﻭ ﺍﻭﻟﻴﺎﺋﻪ ﻋﻠﯽ ﺍﳊ ‪‬ﻖ ﳊﻖ ﻭ ﺍﻥ ﻳﺮﻭﺍ ﮐ ﹼﻞ ﺁﻳﺔ ﻻ ﻳﺆﻣﻨﻮﺍ‬
‫ﺣﺘ‪‬ﻰ ﺍﺫﺍ ﺟﺎﺋﻮﮎ ﳚﺎﺩﻟﻮﻧﮏ‪ .‬ﺍﻳﻦ ﻣﻘﺎﻡ ﳎﺎﻫﺪﻩ ﺍﺳﺖ ﻧﻪ ﳎﺎﺩﻟﻪ ﻭ ﻣﻘﺎﻡ ﺍﳝﺎﻥ ﺑﻐﻴﺐ ﺍﺳﺖ ﻧﻪ‬
‫ﻣﺸﺎﻫﺪﻩ‪ .‬ﺍﻧ‪‬ﮏ ﻻ ‪‬ﺪﻯ ﻣﻦ ﺍﺣﺒﺒﺖ ﻣﻮﺭﺩﺵ ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﻭ ﺍ ﹼﻥﺍﷲ ﻳﻬﺪﻯ ﻣﻦ ﻳﺸﺎﺀ ﻓﻼﻳﻈﻬﺮ ﻣﻦ‬
‫ﺍﻟﻐﻴﺐ ﺍﺣﺪﹰﺍ ﻭ ﻫﻮ ﻳﻬﺪﻯ ﺍﻟﻴﻪ ﻣﻦ ﺍﻧﺎﺏ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻣﺎﺕ ﻭﺍﺭﺩ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺍﻯ ﺑﻴﭽﺎﺭﻩﻫﺎ ﴰﺎﻫﺎ‬
‫ﺍﺩ‪‬ﻋﺎﻯ ﻣﻌﺮﻓﺖ ﻣﻰﳕﺎﺋﻴﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍﻫﻞ ﻟﺴﺎﻥ ﺑﺎﺑﺎﻥ )ﺹ( ﻣﻰﴰﺎﺭﻳﺪ‪ .‬ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﺧﺘﻴﺎﺭ ﻭ‬
‫ﺗﮑﻠﻴﻒ ﻭ ﺧﻠﻖ ﮐﻴﻨﻮﻧﺎﺕ ﺍﺳﺖ ﺑﺎﻗﺘﻀﺎﺀ ﻗﺒﻮﻝ ﺍﻳﺸﺎﻥ‪ .‬ﻫﻞ ﻣﻦ ﺧﺎﻟﻖ ﻏﲑﺍﷲ ﻳﻌﲎ ﭼﻪ‪ .‬ﻻﺟﱪ ﻭ‬
‫ﻻ ﺗﻔﻮﻳﺾ ﺑﻞ ﺍﻣﺮ ﺑﲔ ﺍﻻﻣﺮﻳﻦ ﻣﻔﺎﺩﺵ ﮐﺠﺎ‪ .‬ﺧﻼﺻﻪ ﻃﻮﻝ ﮐﻼﻡ ﻣﻮﺭﺙ ﻓﻬﻢ ﴰﺎ ﳕﻰﺷﻮﺩ‪.‬‬
‫ﺍ ﹼﻥﺍﷲ ﻳﻬﺪﻯ ﻣﻦ ﻳﺸﺎﺀ ﻭ ﻳﻀ ﹼﻞ ﻣﻦ ﻳﺸﺎﺀ ﻭ ﻗﺮﺁﻥ ﺣﺠ‪‬ﱴ ﺍﺳﺖ ﮐﺎﻣﻞ ﻭ ﺁﻳﻪﺍﻳﺴﺖ ﺑﺎﻟﻎ ﺷﺎﻣﻞ ﺩﺭ‬
‫ﻣﻘﺎﻡ ﺣﺠ‪‬ﻴﺖ ﺍﺣﺘﻴﺎﺝ ﲟﺒﻴ‪‬ﻦ ﻧﺪﺍﺭﺩ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﻟﻴﺲ ﮐﻤﺜﻠﻪ ﺷﻰﺀ ﻣﻰﺑﺎﺷﺪ ﻭ ﺣﺎﮐﻰ ﺍﺯ ﻣﻘﺎﻡ ﻣﺘﮑﻠﹼﻢ‬
‫ﺍﻭ‪ .‬ﺍﻣ‪‬ﺎ ﺑﻌﺪ ﺍﺯ ﺍﻳﻨﮑﻪ ﻣﮑﻠﹼﻒ ﳎﺎﻫﺪﻩ ﳕﻮﺩ ﻭ ﭼﺸﻢ ﺍﺯ ﺧﻴﺎﻻﺕ ﻭ ﺍﻋﺘﺒﺎﺭﺍﺕ ﻧﻔﺴﺎﻧﻴ‪‬ﻪ ﭘﻮﺷﺎﻧﻴﺪ ﻭ‬
‫ﺧﻮﺩ ﺭﺍ ﻋﺒﺪ ﺫﻟﻴﻞ ﻭ ﻣﻮﻻﻯ ﺟﻠﻴﻞ ﺭﺍ ﻣﺘﺼﺮ‪‬ﻑ ﺩﻳﺪ ﻭ ﺍﺯ ﺑﺎﺏ ﺍﻧﺎﺑﻪ ﻭ ﺗﻮﺑﻪ ﻭ ﺧﺸﻮﻉ ﻭ ﺧﻀﻮﻉ‬
‫ﺩﺭﺁﻣﺪﻩ ﻭ ﲨﺎﻝ ﺣﺠ‪‬ﻴﺖ ﻗﺮﺁﻥ ﺭﺍ ﺑﺎﻧ‪‬ﻪ ﻟﻴﺲ ﮐﻤﺜﻠﻪ ﺷﻰﺀ ﺍﺳﺖ ﺑﻨﻈﺮ ﻓﺆﺍﺩ ﻭ ﺣﻘﻴﻘﺖ ﺫﺍﺕ ﺧﻮﺩ‬
 ‫ﺏﺍﻻﺭﺑﺎﺏ ﺍﺳﺖ ﭘﻰ ﺑﺮﺩﻩ ﺩﻳﺪ ﻭ ﺍﻗﺮﺍﺭ ﺑﺮﺳﻮﻝ ﻭ ﺁﻭﺭﻧﺪﻩ ﺍﻭ ﳕﻮﺩ ﺁﻥ ﻭﻗﺖ ﺑﺮ‬ ‫ﮐﻪ ﻣﺴﺘﻤ ‪‬ﺪ ﺍﺯ ﺭ ‪‬‬
‫ﺍﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﮐﻪ ﻧﻔﺲ ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﻋﺒﺎﺭﺍﺕ ﻭ ﺗﺒﻴﺎﻥ ﺍﺷﺎﺭﺍﺗﺶ ﻣﻄﻠﻖﺍﻟﻌﻨﺎﻥ ﻧﻨﻤﺎﻳﺪ ﻭ ﻗﺪﻡ‬
‫ﺟﺮﺋﺖ ﺩﺭ ﻓﻬﻢ ﺁﻳﺎﺕ ﻭ ﺍﺳﺮﺍﺭ ﺣ ‪‬ﻖ ﺑﺮ ﻧﺪﺍﺭﺩ ﻭ ﺑﺪﺍﻧﺪ ﮐﻪ ﺍﻭ ﺭﺍ ﺣﺎﻣﻞ ﻭ ﻣﺒﻴ‪‬ﲎ ﮐﻪ ﳏﻴﻂ ﺑﮑ ﹼﻞ‬
‫ﺍﺣﮑﺎﻡ ﺍﻭ ﺑﺎﺷﺪ ﺩﺭ ﻫﺮ ﻋﺼﺮﻯ ﻻﺯﻡ ﻟﻴﻌﻠﻢ ﮐ ﹼﻞ ﺍﻧﺎﺱ ﻣﺸﺮ‪‬ﻢ‪ .‬ﺍﻯ ﺟﺎﻫﻞ ﻣﻘﺎﻡ ﺣﺴﺒﻨﺎ ﮐﺘﺎﺏﺍﷲ‬
‫ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻴﺴﺖ ﻭ ﻗﺎﺋﻞ ﺍﻳﻦ ﻗﻮﻝ ﺑﺎﻃﻞ ﻭ ﻋﺎﻃﻞ ﺍﻇﻬﺎﺭ ﮐﻔﺮ ﻭ ﺑﻐﺾ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ‬
‫ﻧﻨﻤﻮﺩ ﺑﻠﮑﻪ ﺍﺑﻮﺟﻬﻞ ﻭ ﺳﺎﺋﺮ ﻣﺸﺮﮐﲔ ﺍﺑﺮﺍﺯ ﳕﻮﺩﻧﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﻣﻄﺎﻋﻦ ﴰﺎ ﺑﺮ ﺑﺎﻻﺳﺮﻳﻪ ﺧﺬ ﳍﻢﺍﷲ‬
‫ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻣﻮﺍﺭﺩ ﮐﻼﻡ ﺭﺍ ﻧﻔﻬﻤﻴﺪﻩ ﺧﻠﻂ ﻣﺒﺤﺜﲔ ﻣﻰﳕﺎﻳﻨﺪ‪ .‬ﭼﻪ ﺷﺪ ﴰﺎ ﺭﺍ ﮐﻪ ﻣﻘﺎﻡ ﺣﺠ‪‬ﻴﺖ‬
‫ﻭ ﺁﻳﺘﻴ‪‬ﺖ ﻗﺮﺁﻥ ﺭﺍ ﺑﺎ ﺁﻧﮑﻪ ﺍﻭ ﺭﺍ ﻣﺒ‪‬ﻴﲎ ﻭ ﺣﺎﻓﻈﻰ ﻻﺯﻡ ﺍﺳﺖ ﺍﻣﺘﻴﺎﺯ ﳕﻰﺩﻫﻴﺪ‪ .‬ﺍﻳﻦ ﻣﻘﺎﻡ ﻓﺄﺗﻮﺍ‬
‫ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ ﺍﻭ ﺍﺷﺎﺭﺓ ﻣﻦ ﻋﻠﻢ ﻣﻦ ﻗﺒﻠﻪ ﻣﻰﺑﺎﺷﺪ ﺁﻥ ﻣﻘﺎﻡ ﻻﻳﻌﻠﻢ ﺗﺄﻭﻳﻠﻪ ﺍ ﹼﻻ ﺍﷲ ﻭ ﺍﻟﹼﺮﺍﺳﺨﻮﻥ‬
‫ﰱ ﺍﻟﻌﻠﻢ ﺍﻧ‪‬ﻤﺎ ﺍﻧﺖ ﻣﻨﺬﺭ ﻭ ﻟﮑ ﹼﻞ ﻗﻮﻡ ﻫﺎﺩ ﺍﺳﺖ‪ .‬ﺧﻼﺻﻪ ﻃﻮﻝ ﮐﻼﻡ ﻣﺜﻤﺮ ﲦﺮﻯ ﻧﻴﺴﺖ ﺍ ﹼﻥﺍﷲ‬
‫ﻳﻬﺪﻯ ﻣﻦ ﻳﺸﺎﺀ ﺍﻟﯽ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪...‬ﻭ ﺍﺯ ﮐﻠﻤﺎﺕ ﻣﺴﻄﺮﺍﺕ ﺣﺰﻥ ﻭ ﮐﺪﻭﺭﺕ ﺍﻋﺘﺒﺎﺭﺕ ﺁﻧﮑﻪ‬
‫ﺏﺍﻻﺭﺑﺎﺏ ﻣﻈﻬﺮ ﻟﻄﻒ ﻭ ﺍﺣﺴﺎﻥ ﻣﻠﮏ ﻭﻫ‪‬ﺎﺏ ﺩﺭ ﻣﻘﺎﻡ ﺁﻧﮑﻪ ﺗﺮﺍ‬ ‫ﺑﻌﺪ ﺍﺯ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ ﺑﺎ ﺭ ‪‬‬
‫ﺍﺯ ﻇﻠﻤﺎﺕ ﺧﻴﺎﻻﺕ ﻭ ﺣﲑﺕ ﺍﺳﺘﺪﻻﻻﺕ ﺑﺮﺁﻭﺭﺩﻩ ﺍﺯ ﺟﺎﻡ ﻭﺣﺪﺗﺖ ﺳﲑﺍﺏ ﳕﺎﻳﻨﺪ ﺗﺎ ﺁﺳﻮﺩﻩ‬
‫ﺷﻮﻯ ﺑﻠﺴﺎﻥ ﺣﻘﻴﻘﺖ ﻧﺜﺎﺭ ﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺁﻳﺎ ﻧﻮﺷﺘﺠﺎﺕ ﻣﺎ ﺭﺍ ﺩﻳﺪﻩ ﻭ ﻗﺒﻮﻝ ﺩﺍﺭﻯ ﻭ ﺣ ‪‬ﻖ‬
‫ﻣﻰﺩﺍﱏ‪ .‬ﺟﻮﺍﺏ ﺁﻧﮑﻪ ﺑﻌﻀﻰ ﺭﺍ ﻓﻬﻤﻴﺪﻩ ﻭ ﺣ ‪‬ﻖ ﻣﻰﺩﺍﱎ ﻭ ﺑﻌﻀﻰ ﺭﺍ ﳕﻰﻓﻬﻤﻢ ﺍﻳﻦ ﮐﻼﻡ ﴰﺎ ﻭ‬
‫ﺍﻧﮑﺎﺭﺕ ﺍﺯ ﺑﺎﺑﺖ ﺍﻓﺘﺆﻣﻨﻮﻥ ﺑﺒﻌﺾ ﺍﻟﮑﺘﺎﺏ ﻭ ﺗﮑﻔﺮﻭﻥ ﺑﺒﻌﺾ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﺎﻳﺪ ﺁﻧﭽﻪ ﺭﺍ ﻓﻬﻤﻴﺪﻩ‬
‫ﺍﻯ ﳏﮑﻢ ﻗﺮﺍﺭ ﺩﻫﻰ ﻭ ﺍﻗﺮﺍﺭ ﳕﺎﺋﻰ ﻭ ﺁﻧﭽﻪ ﺑﺮ ﺗﻮ ﻣﺘﺸﺎﺑﻪ ﺍﺳﺖ ﺭ ‪‬ﺩ ﲟﺤﮑﻢ ﳕﺎﺋﻰ ﻭ ﺑﺘﻮﺑﻪ ﻭ ﺍﻧﺎﺑﻪ‬
‫ﺑﮑﻮﺷﻰ ﺗﺎ ﺑﻔﻬﻤﻰ ﻭ ﻗﻮﻝ ﺩﻳﮕﺮﺕ ﺁﻧﮑﻪ ﻣﻰ ﺷﻮﺩ ﮐﻪ ﺣ ‪‬ﻖ ﺳﺒﺤﺎﻧﻪ ﺣ ‪‬ﻖ ﺭﺍ ﺩﺭ ﻏﲑ ﳏﻠﹼﺶ ﻗﺮﺍﺭ‬
‫ﺩﻫﺪ ﭼﻨﺎﻧﭽﻪ ﺍﺳﻢ ﺍﻋﻈﻢ ﺭﺍ ﺑﺒﻠﻌﻢ ﺑﻦ ﺑﺎﻋﻮﺭ ﻋﻄﺎﺀ ﻓﺮﻣﻮﺩ ﮐﻪ ﺑﺎ ﻋﻴﺴﻰﻉ ﺩﺭﺍﻓﺘﺎﺩ‪ .‬ﺍﷲﺍﮐﱪ ﮐﻪ ﺍﺯ‬
‫ﻇﺎﻫﺮ ﻣﺬﻫﺐ ﻭ ﻣﻠﹼﺖ ﻧﻴﺰ ﮔﺬﺷﺘﻴﺪ‪ .‬ﺳﺒﺤﺎﻥﺍﷲ ﺍﻳﻦ ﭼﻪ ﻧﻮﻉ ﺍﻋﺘﺮﺍﺽ ﺍﺳﺖ ﮐﻪ ﳕﻮﺩﻩﺍﻳﺪ‪.‬‬
‫ﺟﻮﺍﺏ ﺧﻮﺩ ﺭﺍ ﺧﻮﺩ ﮔﻔﺘﻪﺍﻯ ﮐﻪ ﺑﻠﻌﻢ ﺑﺎ ﻋﻴﺴﻰ ﺩﺭﺍﻓﺘﺎﺩ ﻭ ﺍﻳﻦ ﳘﻪ ﻧﺰﺍﻉ ﻭ ﺍﺧﺘﻼﻑ ﮐﻪ‬
‫ﻭﻻﻳﺰﺍﻟﻮﻥ ﳐﺘﻠﻔﲔ ﺍ ﹼﻻ ﻣﻦ ﺭﺣﻢ ﺭﺑ‪‬ﮏ ﻣﮕﺮ ﺩﺭ ﻏﲑ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺣﻘﹼﻰ ﮐﻪ ﺍﻣﺮﺍﷲ ﻭ‬
‫ﺣﮑﻢ ﺍﻭﺳﺖ ﳏ ﹼﻞ ﻃﻴ‪‬ﺐ ﻭ ﻣﻈﻬﺮ ﻃﺎﻫﺮ ﻭ ﻋﺎﺭﻯ ﺍﺯ ﺷﻮﺍﺋﺐ ﻏﲑﻳ‪‬ﺖ ﻣﻰﺧﻮﺍﻫﺪ ﻭ ﻧﺼﺐ ﺍﻭ ﺑﺮ‬
‫ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ ﺗﺎ ﮐﺴﻰ ﺭﺍ ﺑﺮ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺣﺠ‪‬ﺖ ﻧﺒﺎﺷﺪ‪ .‬ﺗﻌﺎﻟﯽﺍﷲ ﻋﻦ ﺫﻟﮏ ﮐﻪ ﺣ ‪‬ﻖ ﺭﺍ ﺩﺭ ﻏﲑ‬
‫ﳏ ﹼﻞ ﻗﺮﺍﺭ ﺩﻫﺪ ﻋﻠﹼﻮﹰﺍ ﮐﺒﲑﹰﺍ ﺑﻠﮑﻪ ﺣ ‪‬ﻖ ﺭﺍ ﺑﻪ ﳏﻠﹼﺶ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ ﺑﻌﺪ ﺍﺯ ﺍﻇﻬﺎﺭ ﺣﺎﻣﻞ ﺣ ‪‬ﻖ ﮐﻠﻤﻪ‬
‫ﱮ ﺍ ﹼﻻ ﺍﺫﺍ ﲤﻨ‪‬ﻰ ﺍﻟﻘﻰ ﺍﻟﺸ‪‬ﻴﻄﺎﻥ ﰱ ﺍﻣﻨﻴ‪‬ﺘﻪ ﺻﻮﺭﺗﻰ‪ .‬ﺍﺯ ﺁﻥ ﺣ ‪‬ﻖ ﰉﻣﻌﲎ ﻭ‬
‫ﺣ ‪‬ﻖ ﺭﺍ ﺑﺎﻗﺘﻀﺎﻯ ﻣﺎﻣﻦ ﻧ ‪‬‬
‫ﻣﺜﺎﻟﯽ ﺑﻴﺠﺎ ﺍﻫﻞ ﺑﺎﻃﻞ ﻣﺘﹼﻠﺒﺲ ﻣﻰﮔﺮﺩﻧﺪ ﻭ ﺍﻣﹼﺎﺍﻟﹼﺬﻳﻦ ﰱ ﻗﻠﻮ‪‬ﻢ ﺯﻳﻎ ﻓﻴﺒﻘﻮﻧﻪ ﻓﻴﻨﺴﺦﺍﷲ ﻣﺎ ﻳﻠﻘﻰ‬
‫ﺍﻟﹼﺸﻴﻄﺎﻥ ﰒ ﳛﮑﻢﺍﷲ ﺁﻳﺎﺗﻪ‪ .‬ﺑﻠﻌﻢ ﺑﺎﻋﻮﺭ ﻣﺎﺩﺍﻣﻰ ﮐﻪ ﻣﻄﻴﻊ ﺑﻮﺩ ﻭ ﺣ ‪‬ﻖ ﺭﺍ ﻣﻰﭘﺮﺳﺘﻴﺪ ﳏ ﹼﻞ ﺍﺳﻢ‬
‫ﱮﺍﷲ ﮐﺮﺩ ﺍﺯ ﺍﻭ ﺑﮕﺮﻓﺖ ﻭ ﲞﻮﺩﺵ ﻭﺍﮔﺬﺍﺷﺖ ﻭﻟﮑﻦ ﳏ ﹼﻞ ﺣﮑﻢ‬ ‫ﺍﻋﻈﻢ ﺑﻮﺩ‪ .‬ﻭﻗﱴ ﮐﻪ ﳐﺎﻟﻔﺖ ﻧ ‪‬‬
‫ﻭ ﺩﺍﺭﺍﻯ ﺍﻣﺮﺵ ﻋﻴﺴﻰ ﺑﻮﺩ‪ .‬ﻃﻴ‪‬ﺐﺍﻟﺬﹼﺍﺕ ﻭ ﺣﻖﭘﺮﺳﺖ ﺩﺭ ﺍﻃﺎﻋﺖ ﺑﻮﺩﻧﺪ ﻭ ﺗﺎﺑﻊ ﺣ ‪‬ﻖ ﻭ‬
‫ﺧﺒﻴﺚﺍﻟﹼﺬﺍﺕ ﺩﺭ ﺍﻃﺎﻋﺖ ﺑﻠﻌﻢ ﺑﻮﺩ ﻭ ﺗﺎﺑﻊ ﺷﻴﻄﺎﻥ‪ .‬ﺧﻼﺻﻪ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺍﺯ ﺑﺪﻳﻬﻴ‪‬ﺎﺕ ﻣﺬﻫﺐ‬
‫ﺍﺳﺖ ﺍﺣﺘﻴﺎﺝ ﺑﺘﺴﻄﲑ ﻭ ﺑﻴﺎﻥ ﻧﺪﺍﺭﺩ‪ .‬ﭼﻮﻧﮑﻪ ﻧﻮﺷﺘﻪﺑﻮﺩﻯ ﺩﺭ ﻣﻘﺎﻡ ﺟﻮﺍﺏ ﺗﺴﻄﲑﺵ ﻭﺍﺟﺐ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﺣﺎﻝ ﺍﺯ ﺗﻮ ﺳﺆﺍﻝ ﻣﻰﳕﺎﱘ ﮐﻪ ﺑﻌﺪﺍﺯ ﺟﻨﺎﺏ ﺑﺎﺏﺍﷲ ﺍﳌﻘﺪ‪‬ﻡ )ﺹ( ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﺎﱂ ﺧﻠﻖ‬
‫ﺭﺍﻣﻬﻤﻞ ﮔﺬﺍﺭﺩﻩ ﻭ ﲞﻮﺩ ﻭﺍﮔﺬﺍﺷﺘﻪ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﭼﻨﺪﻳﻦ ﺳﺎﻝ ﻣﻰﺑﺎﺷﺪ ﮐﻪ ﻧﻀﺞ ﻣﻮﺍ ‪‬ﺩ ﺩﺍﺩﻩ ﻭ‬
‫ﲟﺮﺍﺭﺕﻫﺎﻯ ﺑﺴﻴﺎﺭ ﻭ ﺯﲪﺘﻬﺎﻯ ﰉﴰﺎﺭ ﺍﻭﻟﻴﺎﺀ ﻭ ﺻﻠﺤﺎﻯ ﺑﻨﺪﮔﺎﻥ ﺍﻭ ﺍﻳﻦ ﺑﻨﻴﺎﻥ ﺭﺍ ﺑﺒﻴﺎﻧﺎﺕ ﻭ‬
‫ﺍﺳﺘﺪﻻﻻﺕ ﳏﮑﻢ ﳕﻮﺩﻧﺪ‪ ...‬ﻭ ﭼﻨﺪ ﻧﻔﺮ ﻧﻴﺰ ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﻗﺒﻮﻝ ﳕﻮﺩﻧﺪ ﻭ ﻭﺍﻗﻒ ﺑﺒﺎﺏ ﻭ ﻻﺋﺬ‬
‫ﲜﻨﺎﺏ ﮔﺮﺩﻳﺪﻧﺪ ﺣﺎﻝ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺁﻥ ﻧﻈﺎﻡ ﺭﺍ ﺍﺯ ﻫﻢ ﭘﺎﺷﻴﺪ ﻭ ﺳﻨ‪‬ﺖ ﻏﲑﻣﺘﺒﺪ‪‬ﻟﻪ ﺍﻭ ﻣﺘﺒﺪ‪‬ﻝ ﻭ‬
‫ﻋﺎﺩﺕ ﻏﲑ ﳏﻮ‪‬ﻟﻪ ﺍﻭ ﻣﺘﺤ‪‬ﻮﻝ ﮔﺮﺩﻳﺪ‪ .‬ﺳﺒﺤﺎﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﻳﺪﺍﷲ ﻣﻐﻠﻮﻟﺔ ﻭ ﺍﺷﻬﺪ ﺍﻧ‪‬ﻪ‬
‫ﺍﻧﺰﻝ ﺁﻳﺔ ﻣﺒﺎﺭﮐﺔ ﺍﮐﱪ ﻭ ﺍﺷﺮﻑ ﻣﻦ ﺍﺧﺘﻬﺎ ﻭ ﺍﻧ‪‬ﻪ ﮐﻠﻤﺔ ﺑﺪﻳﻌﺔ ﻟﻴﺲ ﮐﻤﺜﻠﻪ ﺷﻰﺀ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺳﻴ‪‬ﺪ‬
‫ﺍﮐﱪ ﻭ ﻧﻮﺭ ﺍﻧﻮﺭ )ﺹ( ﺩﺭ ﺍﻭﺍﺧﺮ ﻣﻰﻓﺮﻣﻮﺩﻧﺪ ﮐﻪ ﺍﻯ ﻗﻮﻡ ﻧﺰﺩﻳﮏ ﺷﺪ ﺍﺭﲢﺎﻝ ﻣﺎ ﻭ ﴰﺎ‬
‫ﻧﻔﻬﻤﻴﺪﻳﺪ ﻣﻄﺎﻟﺐ ﻣﺎ ﺭﺍ ﻭ ﺩﺭﮎ ﻧﻨﻤﻮﺩﻳﺪ ﻣﻘﺎﺻﺪ ﻣﺎ ﺭﺍ‪ .‬ﺑﻌﺪ ﺍﺯ ﻣﻦ ﺍﻣﺮ ﻋﻈﻴﻢ ﺍﺳﺖ ﻭ ﺍﻣﺘﺤﺎﻥ‬
‫ﺷﺪﻳﺪ ﻭ ﺍﺧﺘﻼﻑ ﺧﻮﺍﻫﻴﺪ ﮐﺮﺩ‪ .‬ﻣﺎ ﻣﺒﺸ‪‬ﺮ ﺑﻮﺩﱘ ﺍﺯ ﺁﻥ ﺍﻣﺮ ﻋﻈﻴﻢ‪ .‬ﻭ ﺷﺨﺼﻰ ﺍﺯ ﺍﺭﺑﺎﺏ ﻋﻘﻮﻝ‬
‫ﺩﺭ ﺳﻔﺮ ﺯﻳﺎﺭﺕ ﺳﻠﻤﺎﻥ )ﺹ( ﻋﺮﺽ ﮐﺮﺩ ﻳﺎ ﺳﻴ‪‬ﺪﻯ ﺣﺎﻣﻞ ﺍﻣﺮ ﺑﻌﺪ ﺍﺯ ﴰﺎ ﮐﻴﺴﺖ ﺑﻴﺎﻥ‬
‫ﺑﻔﺮﻣﺎﺋﻴﺪ‪ .‬ﻓﺮﻣﻮﺩﻧﺪ ﷲ ﺍﻣﺮ ﻫﻮ ﺑﺎﻟﻐﻪ‪ .‬ﺍﻳﻦ ﮐﻼﻡ ﺭﺍ ﻋﻠﯽﺍﻟﺴﻤﲑﻯ ﺁﺧﺮ ﺍﺑﻮﺍﺏ ﺗﮑﻠﹼﻢ ﻓﺮﻣﻮﺩﻧﺪ‬
‫ﻭﻗﱴ ﮐﻪ ﭘﺮﺳﻴﺪﻧﺪ ﺑﺎﺏ ﺑﻌﺪ ﺍﺯ ﺗﻮ ﮐﻴﺴﺖ‪ .‬ﺳﻴ‪‬ﺪ ﺑﺎﺏ )ﺹ( ﻭﻗﱴ ﮐﻪ ﺍﻳﻨﻄﻮﺭ ﻓﺮﻣﻮﺩﻧﺪ ﺗﻮ‪‬ﻫﻢ‬
‫ﺍﻳﻦ ﺷﺪ ﮐﻪ ﺍﻣﺮ ﺍﻳﺸﺎﻥ ﻣﺜﻞ ﺍﻣﺮ ﺍﺑﻮﺍﺏ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻏﻴﺒﺖ ﺻﻐﺮﻯ ﺑﻮﺩﻧﺪ‪ .‬ﺍﺳﺘﺪﺭﺍﮎ ﻓﺮﻣﻮﺩﻧﺪ‬
‫ﮐﻪ ﺍﻣﺮ ﻣﺎ ﻣﺜﻞ ﺍﻣﺮ ﺍﺑﻮﺍﺏ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﻣﻘﺎﻡ ﻭ ﻣﻮﺿﻌﻰ ﺩﻳﮕﺮ ﺳﺆﺍﻝ ﳕﻮﺩﻧﺪ ﻓﺮﻣﻮﺩ ﻭﺍﷲ ﳕﻰﺭﺳﺪ‬
‫ﺐ ﺩﻧﻴﺎ ﺩﺭ ﻗﻠﺒﺶ ﺑﺎﺷﺪ‪ .‬ﻣﻦ ﻃﻠﺒﻪ ﻭﺟﺪﻩ ﹼﰒ ﮐﻼﻣﻪ‬ ‫ﲟﻌﺮﻓﺖ ﺍﻭ ﮐﺴﻰ ﮐﻪ ﺑﻘﺪﺭ ﺫﺭ‪‬ﻩﺍﻯ ﺍﺯ ﺣ ‪‬‬
‫ﺐ ﺩﻧﻴﺎ ﻧﻈﺮ ﻭ ﳏﺒ‪‬ﺖ ﺑﻪ ﺁﻥ ﻗﻮﺍﻋﺪ ﻭ ﺧﻴﺎﻻﺗﻰ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻣﺸﺎﻋﺮ ﻭ‬ ‫ﺍﻟﹼﺸﺮﻳﻒ‪ .‬ﻣﺮﺍﺩ ﺍﺯ ﺣ ‪‬‬
‫ﻣﺪﺍﺭﮎ ﺳﺎﺭﻯ ﻭ ﺟﺎﺭﻯ ﻭ ﻣﺸﻬﻮﺩ ﺍﺳﺖ ﺫﻟﮏ ﺍﻟﮑﺘﺎﺏ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻫﺪﻯ ﻟﻠﻤﺘ‪‬ﻘﲔ ﺍﻟﹼﺬﻳﻦ‬
‫ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻐﻴﺐ‪ .‬ﻭ ﻧﻮﺷﺘﻪ ﺑﻮﺩﻯ ﮐﻪ ﻗﺮﺁﻥ ﺗﺄﻟﻴﻒ ﳕﻮﺩﻡ ﺍﺑﻠﻎ ﻭ ﺍﮐﻤﻞ ﺍﺯ ﺗﻔﺴﲑ ﻣﺒﺎﺭﮎ‬
‫ﻣﺮﺣﺒﺎﺑﮏ‪ .‬ﺑﺴﻴﺎﺭ ﺧﻮﺏ ﺍ ‪‬ﻭ ﹰﻻ ﺗﻮ ﻣﻰﺑﺎﻳﺴﺖ ﻣﻌﲎ ﻣﺜﻠﻴ‪‬ﺖ ﺭﺍ ﺑﻔﻬﻤﻰ ﺁﻧﻮﻗﺖ ﺩﺭ ﻣﻘﺎﻡ ﺍﻇﻬﺎﺭ‬
‫ﺧﺪﺍﺋﻰ ﺑﺮﺁﺋﻰ‪ .‬ﻣﻌﲎ ﻣﺜﻠﻴ‪‬ﺖ ﻧﻪ ﺗﺮﮐﻴﺐ ﺗﺄﻟﻴﻒ ﺣﺮﻭﻑ ﺑﻴﺴﺖ ﻭ ﻫﺸﺘﮕﺎﻧﻪ ﻣﻰﺑﺎﺷﺪ ﮐﻪ ﺻﻮﺭﺗﻰ‬
‫ﺍﺯ ﺁﻥ ﺑﺮﺩﺍﺷﺘﻪ ﺩﺭ ﻣﻘﺎﻡ ﻧﻘﺶ ﻭ ﺍﺭﺗﺴﺎﻡ ﺑﺮﺁﺋﻰ‪ .‬ﺑﻠﮑﻪ ﻣﺜﻠﻴ‪‬ﺖ ﻭﻗﱴ ﺩﺭﺳﺖ ﺁﻳﺪ ﮐﻪ ﺩﺭ ﲨﻴﻊ‬
‫ﻋﻮﺍﱂ ﺑﺂﻧﻄﻮﺭ ﻭ ﺁﻥ ﺻﻘﻊ ﺻﺎﺩﻕ ﺁﻳﺪ‪ .‬ﺣﺎﻝ ﺑﻔﺮﻣﺎ ﺗﻮ ﺍﺩ‪‬ﻋﺎﻯ ﺍﻳﻦ ﻣﻘﺎﻡ ﺩﺍﺭﻯ ﮐﻪ ﺍﻧ‪‬ﮏ ﺳ ‪‬ﺮ‬
‫ﺍﻻﺳﺮﺍﺭ ﻭ ﻧﻮﺭﺍﻻﻧﻮﺍﺭ ﻭ ﺳ ‪‬ﺮ ﺷﺠﺮﺓﺍﻟﻄﹼﻮﺭ ﻭ ﻭﺻﻒﺍﳊ ‪‬ﻖ ﻭ ﺍﻟﹼﻈﻬﻮﺭ ﺍﳌﻄﻠﻖ‪ .‬ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺴ‪‬ﻤﻮﺍﺕ‬
‫ﱮ ﻭ ﺍﻟﹼﺴﻄﺮ ﺍﳌﺴﻄﺮ ﰱ ﺻﺪﺭ ﺍﻟﻮﻟﯽ ﺍﻻﳌﻌﻰ‬ ‫ﻭ ﺍﻻﺭﺽ ﺑﻮﺟﻮﺩﮎ ﻭ ﺍﻧﺖ ﺳ ‪‬ﺮ ﺍﳌﺴﺘﻨﲑ ﰱ ﻗﻠﺐ ﺍﻟﻨ ‪‬‬
‫ﻭ ﺍﻥ ﻣﻦ ﺗﻮﻗﻒ ﰱ ﺍﻣﺮﮎ ﺍﻗ ﹼﻞ ﻣﻦ ﶈﺔﺍﻟﻌﲔ ﺣﺒﺴﻪﺍﷲﻋﻠﯽﺍﻟﹼﺼﺮﺍﻁ ﺳﺒﻊ ﻣﺄﺓ ﻭ ﲬﺴﲔ ﺍﻟﻒ ﺳﻨﺔ‪.‬‬
‫ﺍﮔﺮ ﺍﻳﻦ ﺍﺩ‪‬ﻋﺎ ﺭﺍ ﻧﺪﺍﺭﻯ ﭘﺲ ﻣﺜﻞ ﻧﻴﺎﻭﺭﺩﻩﺍﻯ‪ .‬ﺍﮔﺮ ﺩﺍﺭﻯ ﺛﺎﺑﺖ ﺑﻔﺮﻣﺎ‪ .‬ﷲﷲ ﺁﻩ ﺁﻩ ﹼﰒ ﺁﻩ ﮐﻪ‬
‫ﻣﺮﺗﮑﺐ ﺷﺪﻯ ﻣﻌﺼﻴﱴ ﺭﺍ ﮐﻪ ﻧﻈﺎﻡ ﻭﺟﻮﺩ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻫﻢ ﭘﺎﺷﻴﺪﻯ ﻭﺍﷲ ﺍﻟﹼﺬﻯ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ ﮐﻪ‬
‫ﮐﺴﻰ ﺍﺯ ﭘﻴﺸﻴﻨﻴﺎﻥ ﻗﺪﻡ ﺟﺮﺋﺖ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﻴﺪﺍﻥ ﲟﺜﻞ ﺗﻮ ﻣﻄﻠﻖ ﺍﻟﻌﻨﺎﻥ ﻧﻨﻤﻮﺩﻩ‪ .‬ﺍﻯ ﻭﺍﷲ ﮐﻪ‬
‫ﻧﻨﻤﻮﺩ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﺍﺯ ﺁﻥ ﺳﺎﻋﺖ ﮐﻪ ﻗﻠﻢ ﮔﺮﻓﺘﻪ ﺑﺰﻋﻢ ﺧﻮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﺣ ‪‬ﻖ ﻧﺸﺴﱴ ﻭ ﺑﺎﺏ‬
‫ﻓﻴﻮﺿﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻴﻪ ﺭﺍ ﺑﺮ ﺭﻭﻯ ﺧﻮﺩ ﺑﺴﱴ‪ .‬ﻭﺍﷲ ﺍﻟﹼﺬﻯ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ ﮐﻪ ﺧﺎﻧﻪ ﺧﻮﺩ ﺭﺍ ﺧﺮﺍﺏ‬
‫ﮐﺮﺩﻯ‪ .‬ﺍﮔﺮ ﺑﺪﺍﱏ ﮐﻪ ﭼﻪ ﮐﺮﺩﻩ ﺍﻯ ﺍﮔﺮ ﺻﺪﻫﺰﺍﺭ ﺭﻭﺡ ﺩﺭ ﺑﺪﻧﺖ ﺑﺎﺷﺪ ﺍﻗﺮﺏ ﺍﺯ ﳌﺢﺍﻟﻌﲔ ﺍﺯ‬
‫ﺑﺪﻧﺖ ﻣﻔﺎﺭﻗﺖ ﺧﻮﺍﻫﺪ ﳕﻮﺩ‪ .‬ﻣﺎ ﻫﮑﺬﺍ ﺍﻟﹼﻈ ‪‬ﻦ ﺑﮏ ﻭﺍﷲ ﺍﻟﹼﺬﻯ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ ﮐﻪ ﻇﻬﻮﺭ ﺍﻳﻦ‬
‫ﺑﺰﺭﮔﻮﺍﺭ ﺑﺎ ﺍﻳﻦ ﻟﺒﺎﺱ ﻭ ﺍﺩ‪‬ﻋﺎﻯ ﺍﻳﺸﺎﻥ ﺍﻳﻦ ﻣﻘﺎﻡ ﻋﻈﻴﻢ ﺭﺍ ﺑﺎ ﺁﻳﻪ ﻭﺍﺣﺪﻩ ﺍﺯ ﺗﻔﺴﲑ ﻣﺒﺎﺭﮎ‬
‫ﻣﺴﺘﻐﲎ ﺍﺯ ﲨﻴﻊ ﺍﺳﺘﺪﻻﻻﺕ ﺍﺳﺖ‪ .‬ﺧﻮﺩﺕ ﻣﻄﹼﻠﻊ ﻣﻰﺑﺎﺷﻰ ﮐﻪ ﺩﺭ ﺍﻭ‪‬ﻝ ﻇﻬﻮﺭ ﺍﻣﺮ ﺍﻳﻦ‬
‫ﺑﺰﺭﮔﻮﺍﺭ ﺑﻨﺪﻩ ﺩﺭ ﻗﺰﻭﻳﻦ )‪ (٣٢‬ﺑﻮﺩﻡ ﲟﺤﺾ ﺁﻧﮑﻪ ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﺍﺳﺘﻤﺎﻉ ﳕﻮﺩﻡ ﻗﺒﻞ ﺍﺯ ﺁﻧﮑﻪ ﺗﻔﺴﲑ‬
‫ﻣﺒﺎﺭﮎ ﻭ ﺻﺤﻴﻔﻪ ﻣﮑﻨﻮﻧﻪ ﺭﺍ ﺯﻳﺎﺭﺕ ﳕﺎﱘ ﺗﺼﺪﻳﻖ ﳕﻮﺩﻡ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺑﻨﻈﺮ ﺧﺎﻟﯽ ﺍﺯ ﺍﻏﻴﺎﺭ ﲝﻮﻝ ﻭ‬
‫ﻗﻮ‪‬ﻩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻧﮕﺮﻳﺴﺘﻢ ﮐﻪ ﺍﻳﻦ ﺍﻣﺮ ﻋﻈﻴﻢ ﺍﻟﺒﺘ‪‬ﻪ ﻣﻈﻬﺮ ﻭ ﳏﻠﹼﻰ ﻣﻰﺧﻮﺍﻫﺪ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭ ﺭﮐﻦ ﺭﺍﺑﻊ ﻭ ﻣﻈﻬﺮ ﺟﺎﻣﻊ ﻭ ﻗﺮﻳﻪ ﻇﺎﻫﺮﻩ ﺭﺍ ﲞﻠﻖ ﻓﻬﻤﺎﻧﻴﺪﻩ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺴﺎﺣﺖ‬
‫ﻗﺮﺏ ﺧﻮﺩ ﮐﺸﻴﺪﻩ ﻭ ﺍﺯ ﲰﺎﺀ ﻋﻠﹼﻮ ﻭ ﺭﻓﻌﺖ ﺭﺯﻕ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺎﺭﺍﻧﻴﺪﻩ‪ .‬ﭘﺲ ﺑﺪﻟﻴﻞ ﺣﮑﻤﺖ ﺑﺮ ﺍﻭ‬
‫ﺟ ﹼﻞ ﺷﺄﻧﻪ ﻭﺍﺟﺐ ﺍﺳﺖ ﮐﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﲞﻮﺩ ﻭﺍﻧﮕﺬﺍﺭﺩ ﺑﻠﮑﻪ ﻧﻌﻤﺖ ﺭﺍ ﺍﻋﻈﻢ ﻭ ﻓﻀﻞ ﺭﺍ ﺍﻋ‪‬ﻢ ﻭ‬
‫ﺍﺣﺴﺎﻥ ﺭﺍ ﺍﺗ‪‬ﻢ ﻻﺯﻡ ﺍﺳﺖ ﮐﻪ ﺍﻇﻬﺎﺭ ﻓﺮﻣﺎﻳﺪ ﺯﻳﺮﺍ ﮐﻪ ﻋﺎﺩﺕ ﺍﻭ ﭼﻨﲔ ﺟﺎﺭﻯ ﮔﺮﺩﻳﺪﻩ ﻭ ﻳﻮﻣﹰﺎ‬
‫ﻼ‪ .‬ﺍﳊﻤﺪﷲ ﻭ ﺍﳌﻨ‪‬ﺔ ﻭ ﺍﻟﹼﺸﮑﺮ ﮐﻪ ﺍﻣﺮ ﺍﻻﻥ‬‫ﻓﻴﻮﻣﹰﺎ ﮐﻮﺭ ﺩﺭ ﺗﺮﻗﹼﻰ ﺍﺳﺖ ﻭ ﻣﺎﮐﺎﻥ ﻟﻔﻴﻀﻪ ﺗﻌﻄﻴ ﹰ‬
‫ﮐﻤﺎﮐﺎﻥ ﺍﺳﺖ ﮐﻪ ﺣﺠ‪‬ﺔﺍﷲ ﺍﻋﻈﻢ ﮐﻪ ﻭﺻﻔﻰ ﺍﺯ ﺷﻴﺌﻴ‪‬ﺖ ﺩﺭ ﻣﻘﺎﻡ ﺍﻳﺸﺎﻥ ﻣﻠﺤﻮﻅ ﻧﻴﺴﺖ ﻭ‬
‫ﻧﺴﺒﱴ ﺍﺯ ﻏﲑﻳ‪‬ﺖ ﺩﺭ ﻣﻘﺎﻡ ﺷﻨﺎﺳﺎﺋﻴﺶ ﻣﻌﻠﻮﻡ ﻧﻪ‪...‬ﺍﻯ ﺁﻧﮑﻪ ﭼﺸﻢ ﺣ ‪‬ﻖ ﺑﻴﻨﻴﺖ ﺭﺍ ﻏﺒﺎﺭ ﺧﻮﺩﺑﻴﲎ‬
‫ﭼﻨﺎﻥ ﺗﲑﻩ ﻭ ﺗﺎﺭ ﳕﻮﺩ ﮐﻪ ﺩﺭ ﻣﻘﺎﻡ ﺍﻧﮑﺎﺭ ﺣ ‪‬ﻖ ﻭﺍﺿﺢ ﮐﺎﻟﹼﺸﻤﺲ ﰱ ﺭﺍﺑﻌﺔﺍﻟﻨ‪‬ﻬﺎﺭ ﺑﺮﺁﻣﺪﻯ ﻭ ﻫﻴﭻ‬
‫ﻼ ﺍﺑﺪﹰﺍ ﻧﮕﺮﺩﻳﺪﻯ‪ .‬ﻭﺍﺣﺴﺮﺓ ﻋﻠﻴﮏ ﹼﰒ ﻭﺍﺣﺴﺮﺓ ﮐﻪ ﺍﺳﺘﺤﻮﺫ ﻋﻠﻴﮏ ﺍﻟﹼﺸﻴﻄﺎﻥ‬ ‫ﻣﺘﺄﻟﹼﻢ ﻭ ﻣﺘﺄﺛﹼﺮ ﺍﺻ ﹰ‬
‫ﻓﺎﻧﺴﺎﮎ ﺫﮐﺮﺍﷲ‪ .‬ﺩﺭﻳﺎﺏ ﻧﻔﺲ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﻭﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻘﺎﻫﺮ ﮐﻪ ﺍﻫﻠﮏ ﻫﺎﻟﮑﲔ ﻭ‬
‫ﺍﺧﺴﺮ ﺧﺎﺳﺮﻳﻦ ﺍﻵﻥ ﺭﺍ ﮔﺰﻳﺪﻩ ﭼﺮﺍ‪ .‬ﻭ ﺍﮔﺮ ﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭ ﺣﺠﺔﺍﷲ ﻧﻴﺴﺖ ﭘﺲ ﮐﻴﺴﺖ ﻭ ﺩﺭ‬
‫ﺏﺍﻻﺭﺑﺎﺏ ﺑﺎﻧﮑﺎﺭ ﻋﺬﺭﺕ ﭼﻴﺴﺖ‪ .‬ﺍﻟﻠﹼﻬﻢ ﺍ ﹼﻻ ﺍﻳﻨﮑﻪ ﺑﮕﻮﺋﻰ ﺍﳍﻰ ﺍﻧﮑﺎﺭ ﮐﺮﺩﻡ ﺳﺒﺒﺶ‬ ‫ﳏﻀﺮ ﺭ ‪‬‬
‫ﺁﻧﮑﻪ ﻣﺎﻓﻮﻕ ﺭﺗﺒﻪ ﻋﺒﺪﻳﻦ ﺗﻮ ﮐﻪ ﺑﺎ ﺑﲔ ﺍﺯ ﺟﺎﻧﺐ ﺍﻣﺎﻡ ﻋﻠﻴﻪﺍﻟﺴ‪‬ﻼﻡ ﺑﻮﺩﻧﺪ ﺍﺩ‪‬ﻋﺎ ﳕﻮﺩ‪ .‬ﻣﻰﻓﺮﻣﺎﻳﺪ‬
‫ﻣﮕﺮ ﻧﺼ‪‬ﻰ ﺍﺯ ﮐﻼﻡ ﻣﻦ ﻳﺎ ﺍﻭﻟﻴﺎﻯ ﻳﺎ ﺍﺑﻮﺍﺏ ﻣﻌﺼﻮﻣﲔ ﺍﻳﺸﺎﻥ ﺑﺘﻮ ﺭﺳﻴﺪﻩ ﮐﻪ ﻓﻮﻕ ﻣﺮﺗﺒﻪ ﺍﻳﺸﺎﻥ‬
‫ﺭﺗﺒﻪﺍﻯ ﻧﻴﺴﺖ ﻭ ﺍﻳﺸﺎﻥ ﻣﺴﺘﻘﹼﻞﺍﻧﺪ ﻭ ﺣﮑﻢ ﺍﻳﺸﺎﻥ ﺭﺍ ﺗﻐﻴﲑ ﻭ ﺗﺒﺪﻳﻠﯽ ﻧﻴﺴﺖ‪ .‬ﻣﮕﺮ ﺁﻳﻪ ﻭﻟﻮﺷﺌﻨﺎ‬
‫ﻟﻨﺬﻫﺒ‪‬ﻦ ﺑﺎﻟﹼﺬﻯ ﺍﻭﺣﻴﻨﺎ ﺍﻟﻴﮏ ﻭ ﻧﺄﺕ ﲞﻠﻖ ﺟﺪﻳﺪ ﺭﺍ ﻧﺸﻨﻴﺪﻯ ﻭ ﻣﺬﻫﺐ ﻳﻬﻮﺩ ﺭﺍ ﻧﻔﻬﻤﻴﺪﻯ‪ .‬ﺍﮔﺮ‬
‫ﺑﮕﻮﺋﻰ ﮐﻪ ﺑﺪﻟﻴﻞ ﺣﮑﻤﺖ ﻣﻰﺧﻮﺍﻧﺪ ﻭ ﻣﻦ ﻣﻮﻋﻈﻪ ﻭ ﺩﻟﻴﻞ ﳎﺎﺩﻟﻪ ﻃﻠﺐ ﳕﻮﺩﻡ ﺑﻴﺎﻥ ﻧﻔﺮﻣﻮﺩ‬
‫ﺑﻠﮑﻪ ﻣﻦ ﻋﺒﺪ ﻫﺴﺘﻢ ﻣﺄﻣﻮﺭ ﺑﺎﻣﺮ ﻣﻮﻻﱘ ﺍﻭ ﻣﺮﺍ ﺍﻣﺮ ﻓﺮﻣﻮﺩ ﮐﻪ ﺑﺎ ﺩﻟﻴﻞ ﻭ ﺣﮑﻤﺖ ﴰﺎ ﺭﺍ ﺩﻻﻟﺖ‬
‫ﳕﺎﱘ ﺍﻟﺒﺘ‪‬ﻪ ﺍﻭ ﺣﮑﻴﻢ ﻭ ﺩﺍﻧﺎﻯ ﺍﺳﺮﺍﺭ ﺍﺳﺖ ﻭ ﺗﮑﻠﻴﻒ ﻧﻔﺮﻣﻮﺩﻩ ﴰﺎ ﺭﺍ ﺍ ﹼﻻ ﺁﻧﮑﻪ ﻣﻘﺘﻀﻴﺎﺕ ﺗﮑﻠﻴﻒ‬
‫ﺏ ﻗﺎﺩﺭ ﻗﺎﻫﺮ‪ .‬ﻭ ﺍﺳﺘﺒﺪﻟﺖ ﺍﻟﹼﺬﻯ‬ ‫ﺭﺍ ﺁﻣﺎﺩﻩ ﳕﻮﺩﻩ ﻭ ﻻ ﻳﮑﻠﹼﻒﺍﷲ ﻧﻔﺴﹰﺎ ﺍ ﹼﻻ ﻣﺎ ﺍﻟﻴﻬﺎ ﻣﻰﻓﺮﻣﺎﻳﺪ ﺭ ‪‬‬
‫ﻫﻮ ﺧﲑ ﺑﺎﻟﹼﺬﻯ ﻫﻮﺍﺩﱏ ﻭ ﻗﻠﺖ ﻣﻘﺎﻟﺔ ﻗﻮﻡ ﻣﻮﺳﻰ ﻟﻦ ﻧﺼﱪ ﻋﻠﯽ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﺍﺩﻉ ﻟﻨﺎ ﺭﺑ‪‬ﮏ ﳜﺮﺝ‬
‫ﻣﻦ ﺍﺭﺽ ﻋﺎﺩﺍﺗﻨﺎ ﺑﺪﻋﻮﺍﺕ ﺍﻧ‪‬ﻴﺎﺗﻨﺎ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺜﹼﺎﺀ ﻭ ﻣﻦ ﺍﳋﻴﺎﻻﺕ ﺍﻟﺒﺎﺭﺩﺓﺍﻟﺴ‪‬ﻴﺎﻟﺔ ﻭ ﺣﻘﻴﻘﻪ ﺍﻟﻔﻮﻡ ﻣﻦ‬
‫ﺍﻻﻭﻫﺎﻡ ﺍﻟﹼﱴ ﺯﺭﻋﻨﺎ ﰱ ﺍﺭﺽ ﻋﺎﺩﺍﺗﻨﺎ ﺍﻟﮑﺎﺳﺪﺓ ﺍﻟﺒﺎﻃﻠﺔ‪ .‬ﻭ ﻧﻮﺷﺘﻪ ﺑﻮﺩﻯ ﮐﻪ ﺗﻔﺴﲑ ﻣﺒﺎﺭﮎ‬
‫ﻧﺎﻣﺮﺑﻮﻁ ‪‬ﻢ ﻣﻰ ﺑﺎﺷﺪ‪ .‬ﺍﻯ ﻣﺴﮑﲔ ‪‬ﻤﺎﻥ ﻧﻈﺮﻯ ﮐﻪ ﺑﺘﻔﺴﲑ ﻧﮕﺮﻳﺴﺘﻪ ﺍﻯ ﺑﻘﺮﺁﻥ ﺑﻨﮕﺮ ﻭ ﻧﻈﺮ‬
‫ﳕﺎ ﻳﮏ ﺁﻳﻪ ﺍﺯ ﺍﺣﮑﺎﻡ ﻭ ﻳﮑﻰ ﺍﺯ ﻗﺼﺺ ﻭ ﻳﮏ ﺁﻳﻪ ﺍﺯ ﮐﻔﺮ ﮐﻔﹼﺎﺭ ﺑﺮﺩﺍﺭ ﻭ ﺑﺒﲔ ﭼﻪ ﻣﻘﺪﺍﺭ ﺁﻳﺎﺕ‬
‫ﻧﺎﻣﺮﺑﻮﻁ ‪‬ﻢ ﻣﻰﺑﺎﺷﺪ ﺁﺧﺮ ﻗﻮﻡ ‪‬ﻤﲔ ﻧﻈﺮ ﺳﺮﮐﺎﺭ ﻧﮕﺮﻳﺴﺘﻨﺪ ﮐﻪ ﺍﻧﮑﺎﺭ ﺭﺳﻮﻝﺍﷲ )ﺹ(‬
‫ﳕﻮﺩﻧﺪ‪ .‬ﭼﺸﻤﻰ ﲟﺎﻝ ﻭ ‪‬ﻮﺵ ﺑﻴﺎ‪ .‬ﺯﻳﻨﻬﺎﺭ ﺯﻳﻨﻬﺎﺭ ﮐﻪ ﮐﺎﺭﺕ ﺍﺯ ﺩﺳﺖ ﺭﻓﺖ ﺗﻮ ﺑﻨﻈﺮ ﺗﻔﺮﻳﻖ ﺳﺎ‬
‫ﻧﮕﺮﻳﺴﺘﻪﺍﻯ ﻭﮔﺮﻧﻪ ﮐﻼﻡ ﺍﻣﺎﻡ ﺩﺭ ﻬﻧﺎﻳﺖ ﺭﺑﻂ ﻭ ﻧﻈﺎﻡ ﺍﺳﺖ ﳘﲔ ﻣﻘﺎﻡ ﺑﻮﺩ ﮐﻪ ﻗﻮﻡ ﻗﻮﺍﻋﺪﻯ‬
‫ﮐﻪ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺘﻨﺪ ﻭ ﺍﺯ ﮐﺘﺐ ﲰﺎﻭﻳ‪‬ﻪ ﺍﺳﺘﺨﺮﺍﺝ ﳕﻮﺩﻩﺑﻮﺩﻧﺪ ﭼﻮﻧﮑﻪ ﻗﺮﺁﻥ ﺑﺎ ﺑﻌﻀﻰ ﺍﺯ ﺁﻥ‬
‫ﻗﻮﺍﻋﺪ ﺭﺑﻄﻰ ﻧﺪﺍﺷﺖ ﻧﺪﺍﺀ ﻣﺎ ﺍﻧﺖ ﺍ ﹼﻻ ﺭﺟﻞ ﻣﻔﺘﺮ ﺭﺍ ﺑﻠﻨﺪ ﻣﻰﳕﻮﺩﻧﺪ ﻭ ﭼﻮﻥ ﺍﺯ ﺳﻨ‪‬ﺖ ﻏﲑ‬
‫ﻣﺘﺒﺪﻟﹼﻪ ﺣ ‪‬ﻖ ﺍﺯ ﺍﺧﺒﺎﺭ ﺍﻧﺒﻴﺎﺀ ﮐﻪ ﻣﻌﺠﺰﻩ ﺍﻳﺸﺎﻥ ﻏﲑ ﻳﮑﺪﻳﮕﺮ ﺑﻮﺩ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﻰﺧﻮﺍﻧﺪﻧﺪ ﺻﺪﺍﻯ ﺍﻥ‬
‫ﻫﺬﺍ ﺍ ﹼﻻ ﺍﺳﺎﻃﲑ ﺍﻻﻭ‪‬ﻟﲔ ﺑﺮ ﮔﻮﺵ ﺧﻼﻳﻖ ﻣﻰﺭﺳﺎﻧﻴﺪﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﲨﻠﻪ ﺍﺳﺖ ﮐﻼﻡ‬
‫ﻋﺜﻤﺎﻥﻋﻠﻴﻪﺍﻟﻠﹼﻌﻨﺔ ﻭ ﺍﻟﹼﻨﲑﺍﻥ ﺍ ﹼﻥ ﰱ ﺍﻟﻘﺮﺁﻥ ﳊﻨﹰﺎ ﺻﺤ‪‬ﺤﺘﻪ ﺍﻟﺴﻨﺘﻪ ﺍﻟﻌﺮﺏ ﻭ ﻫﻮ ﻗﻮﻟﻪ ﺍﻥ ﻫﺬﺍﻥ‬
‫ﻟﺴﺎﺣﺮﺍﻥ ﻭ ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺩﻋﺎﻯ ﰉﻧﻘﻄﻪ ﺩﺭ ﻣﻘﺎﻡ ﺣﺠ‪‬ﺖ ﺍﺯ ﻧﻘﻄﻪ ﺩﺍﺋﺮﻩ ﺍﳚﺎﺩ )ﺹ( ﺧﻮﺍﺳﺘﻪﺑﻮﺩﻯ‬
‫ﻋﻄﺎﺀ ﻧﻔﺮﻣﻮﺩﻧﺪ ﺁﻥ ﮐﺎﻥ ﮐﺮﻡ ﻭ ﺍﺣﺴﺎﻥ ﺑﺎﺫﻥﺍﷲ ﺑﻮﺩ‪ .‬ﺍﷲﺍﮐﱪ ﮐﻪ ﭼﻪ ﻣﻘﺪﺍﺭ ﺟﺴﺎﺭﺕ ﺩﺭ‬
‫ﳏﻀﺮ ﺭﲪﻦ ﺣﲔ ﺍﺳﺘﻮﺍﻯ ﺍﻳﺸﺎﻥ ﺑﻌﺮﺵ ﺑﻴﺎﻥ ﳕﻮﺩﻯ‪ .‬ﻭﺍﷲ ﮐﻪ ﺑﺎﺭﺗﮑﺎﺏ ﺧﻴﺎﻝ ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ‬
‫ﻣﻌﺎﺻﻰ ﺟﻠﻴﻠﻪ ﻋﻈﻴﻤﻪ ﺍﮔﺮ ﺩﺍﺑ‪‬ﻪ ﺑﺮ ﺭﻭﻯ ﺯﻣﲔ ﳕﻰﻣﺎﻧﺪ ﺳﺰﺍﻭﺍﺭ ﺑﻮﺩ ﻭﺍﷲ ﺳﺰﺍﻭﺍﺭ ﺑﻮﺩ‪ .‬ﻭﺍﷲ ﻗﺪ‬
‫ﺛﺒﺖ ﻋﻠﯽ ﮐ ﹼﻞ ﺫﺭ‪‬ﺍﺕ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺍﻟﻐﻴﺐ ﻭ ﺍﻟﺸ‪‬ﻬﻮﺩ ﺍﻧ‪‬ﻪ ﻟﻌﻠﯽ ﺧﻠﻖ ﻋﻈﻴﻢ‪ .‬ﺳﻠﹼﻢﺍﷲ ﻋﻠﻴﻪ ﻭ‬
‫ﺭﻭﺣﻰ ﻟﻪ ﺍﻟﻔﺪﺍﺀ‪ .‬ﺍ ﹼﻥﺍﷲ ﻻﻳﻈﻠﻢ ﺍﻟﻨ‪‬ﺎﺱ ﺷﻴﺌﹰﺎ ﻭﻟﮑﻦ ﺍﻟ‪‬ﻨﺎﺱ ﺍﻧﻔﺴﻬﻢ ﻳﻈﻠﻤﻮﻥ‪ .‬ﻭ ﺳﮑﻮﺕ ﺁﻥ‬
‫ﺑﺰﺭﮔﻮﺍﺭ ﻭ ﻣﻌﺪﻥ ﻋﻠﻢ ﺁﻝﺍﷲ ﺍﻻﻃﻬﺎﺭ ﺍﺯ ﮐﺜﺮﺕ ﺭﺣﻢ ﻭ ﺷﻔﻘﺖ ﺑﻮﺩﻩ ﻟﻌﻠﹼﮏ ﺗﺘﺬﮐﹼﺮ ﺍﻭ ﲣﺸﻰ‪.‬‬
‫ﺁﻥ ﺧﻴﺎﻝ ﺍﺳﺖ ﮐﻪ ﺷﻴﻄﺎﻥ ﺩﺭ ﻋﺎﱂ ﺷﻴﻄﻨﺖ ﺩﺭ ﺫﻫﻨﺖ ﺟﻮﻻﻥ ﻣﻰﺩﻫﺪ ﻭ ﺁﺛﺎﺭ ﳏﻮ ﻭ ﺍﺛﺒﺎﺕ ﺍﺯ‬
‫ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﮐﺘﺎﺏ ﻣﺒﲔ ﺩﺭ ﻧﺰﺩ ﺍﻫﻞ ﻳﻘﲔ ﻧﻘﺺ ﻧﻴﺴﺖ‪ .‬ﳝﺤﻮﺍﷲ ﻣﺎﻳﺸﺎﺀ ﻭ ﻳﺜﺒﺖ ﻭ ﻋﻨﺪﻩ‬
‫ﺍ ‪‬ﻡﺍﻟﮑﺘﺎﺏ ﻭ ﺍﻳﻨﻬﺎ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺍﺳﺖ ﻧﺒﺎﻳﺪ ﻣﺘﺸﺒ‪‬ﺚ ﮔﺮﺩﻳﺪ ﭼﻨﺎﻧﭽﻪ ﮔﺮﺩﻳﺪﻯ ﻭ ﺧﺎﮎ ﺗﲑﻩ ﻭ‬
‫ﻣﺬﹼﻟﺖ ﺑﺮ ﺳﺮ ﻋﺎﱂ ﺭﳜﱴ‪ .‬ﺍﻧﺼﺎﻑ ﺑﺪﻩ ﮐﻪ ﺁﻳﺎ ﺻﺎﺣﺐ ﻋﻘﻞ ﻭ ﺷﻌﻮﺭ ﭼﺸﻢ ﺍﺯ ﺣﺠﻴ‪‬ﺖ ﺗﻔﺴﲑ‬
‫ﻣﺒﺎﺭﮎ ﻭ ﳏﮑﻤﻴ‪‬ﺖ ﺍﻭ ﭘﻮﺷﻴﺪﻩ ﻣﻰﺩﺍﺭﺩ ﻭ ﺍﻭ ﺭﺍ ﻧﻔﻬﻤﻴﺪﻩ ﻭ ﻣﻬﻤﻞ ﻭ ﻣﺘﺸﺎﺑﻪ ﻣﻰﮔﺬﺍﺭﺩ ﻭ ﲟﺤﻮ‬
‫ﺍﺛﺒﺎﺕ ﺧﻄﻮﻁ ﻣﺘﺸﺒ‪‬ﺚ ﻣﻰﮔﺮﺩﺩ ﺩﺭ ﻣﻘﺎﻣﻰ ﮐﻪ ﺑﺎﺭﺍﻥ ﺑﺪﺍﺀ ﺍﺯ ﺳﺤﺎﺏ ﺍﻣﻀﺎﺀ ﺑﺎﺫﻥﺍﷲ‬
‫ﺍﻟﻌﻠﹼﻰﺍﻻﻋﻠﯽ ﺩﺍﺋﻢ ﺩﺭ ﺭﻳﺰﺵ ﻭ ﺳﻴﻼﻥ ﻭ ﺍﻣﺮﺍﷲ ﻭ ﺣﮑﻢ ﺍﻭ ﺭﺍ ﺍﻗﺮﺏ ﺍﺯ ﳌﺢ ﻋﲔ ﺩﺭ ﻣﻘﺎﻡ ﻋﻴﺎﻥ‬
‫ﻭ ﺩﻫﺮ ﺯﻣﺎﻥ ﺩﺭ ﻧﺰﺩﺵ ﻣﺘﺼﺮ‪‬ﻡ ﻭ ﻣﻘﺘﻀﻰ ﮐﻪ ﺩﻫﺮﻯ ﺭﺍ ﺁﻥ ﻭ ﺁﱏ ﺭﺍ ﺩﻫﺮ ﻣﻰ ﺗﻮﺍﻥ ﳕﻮﺩ ﻭ ﻣﺎ‬
‫ﻼ‪ ...‬ﺁﻳﺎ ﮐﺴﻰ ﭼﺸﻢ ﺍﺯ ﺣﺠﻴ‪‬ﺖ ﻭ ﳏﮑﻤﻴ‪‬ﺖ ﺻﺤﻴﻔﻪ‬ ‫ﮐﺎﻧﺖ ﻳﺪﻩ ﻣﻐﻠﻮﻟﺔ ﻭ ﻻﻟﻔﻴﻀﻪ ﺗﻌﻄﻴ ﹰ‬
‫ﻣﮑﻨﻮﻧﻪ ﭘﻮﺷﻴﺪﻩﻣﻰﺩﺍﺭﺩ ﻭ ﺩﻋﺎﻯ ﰉﻧﻘﻄﻪ ﺭﺍ ﺁﻳﻪ ﻭ ﺩﻟﻴﻞ ﺧﻮﺩ ﻣﻰﺍﻧﮕﺎﺭﺩ‪ .‬ﺍﻋﺘﻘﺎﺩﻡ ﭼﻨﺎﻥ ﺍﺳﺖ‬
‫ﮐﻪ ﺍﺣﺪﻯ ﺍﺯ ﭘﻴﺸﻴﻨﻴﺎﻥ ﺍﻳﻦ ﺣﺠ‪‬ﺖ ﻫﺎ ﺭﺍ ﻧﮕﺮﻓﺘﻨﺪ ﮐﻪ ﴰﺎ ﮔﺮﻓﺘﻴﺪ‪ .‬ﻫﻮﺍﻟﹼﺬﻯ ﺍﺭﺳﻞ ﺍﻟﻴﮑﻢ ﺭﺳﻮ ﹰﻻ‬
‫ﻟﻴﻌ‪‬ﻠﻤﮑﻢ ﺍﻟﮑﺘﺎﺏ ﻭ ﺍﳊﮑﻤﺔ ﻓﺎﻃﻴﻌﻮﻩ ﺣﺘ‪‬ﻰ ﺗﮑﻮﻧﻮﺍ ﻣﻦ ﺍﳌﻔﻠﺤﲔ‪ .‬ﺍﻯ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺍﻟﻴﻮﻡ ﺣﺠ‪‬ﺖ‬
‫ﺍﳍﻰ ﺗﻔﺴﲑ ﻋﻈﻴﻢ ﻭ ﺻﺤﻴﻔﻪ ﻣﮑﻨﻮﻧﻪ ﻣﻰﺑﺎﺷﺪ‪ .‬ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺟ ﹼﻞ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺧﻠﻖ ﺭﺍ ﻣﻬﻤﻞ‬
‫ﻭ ﻣﻌﻄﹼﻞ ﮔﺬﺍﺭﺩ‪ .‬ﺍﻧﻴﺒﻮﺍ ﺍﻟﻴﻪ ﻭ ﲡﺎﻓﻮﺍ ﺟﻨﻮﺑﮑﻢ ﻋﻦ ﺍﳌﻀﺎﺟﻊ ﻭ ﺍﺩﻋﻮﻩ ﺧﻮﻓﹰﺎ ﻭ ﻃﻌﻤﹰﺎ ﺣﺘ‪‬ﻰ‬
‫ﻳﻬﺪﻳﮑﻢ ﺍﻟﯽ ﺻﺮﺍﻃﻪ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ‪ .‬ﻭ ﺍﻳﻨﮑﻪ ﺷﺨﺺ ﻗﻮﺍﻋﺪ ﺻﻮﺭ‪‬ﻳﻪ ﰉﻣﻌﲎ ﭼﻨﺪﻯ ﺭﺍ ﻣﺴ‪‬ﻤﻰ‬
‫ﲟﻌﺮﻓﺖ ﳕﻮﺩﻩ ﺩﺭ ﺍﻋﻤﺎﻝ ﻇﺎﻫﺮﻳ‪‬ﻪ ﻣﺴﺘﺤﺒ‪‬ﻪ ﮐﻪ ﻣﻔﺘﺎﺡ ﮐﻨﻮﺯ ﻏﻴﺒﻴ‪‬ﻪ ﻭ ﺳﺒﺐ ﻓﻴﺾ ﺍﳍﻴ‪‬ﻪ ﻣﻰﺑﺎﺷﺪ‬
‫ﺗﮑﺎﻫﻞ ﻭﺭﺯﺩ ﺍﻳﻦ ﺍﺯ ﻣﺼﺎﺋﺪ ﻭ ﻣﮑﺎﺋﺪ ﺷﻴﻄﺎﻥ ﺍﺳﺖ ﻭ ﳐﺎﻟﻒ ﻃﺮﻳﻘﻪ ﺳﺎﻟﮑﺎﻥ ﻭ ﺣﻘﻴﻘﺖ‬
‫ﻣﺬﻫﺐ ﺻﻮﻓﻴﻪ ﻣﻼﺣﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻡ ﻣﻦ ﻫﻮ ﻗﺎﻧﺖ ﺁﻧﺎﺀ ﺍﻟﻠﹼﻴﻞ ﳛﺬﺭ ﺍﻵﺧﺮﺓ ﻭ ﻳﺮﺟﻮ ﺭﲪﺔ ﺭﺑ‪‬ﻪ ﮐﻤﻦ‬
‫ﻫﻮ ﺍﺧﻠﺪ ﰱ ﺍﺭﺽ ﻋﺎﺩﺍﺗﻪ ﻭ ﺗﺎﺑﻊ ﻟﺸﻬﻮﺍﺗﻪ‪ .‬ﳕﻰﺩﺍﱎ ﭼﻪ ﺑﻨﻮﻳﺴﻢ ﺑﺎ ﻟﺴﺎﻥ ﮐﻠﻴﻞ ﻭ ﻗﻠﺐ ﻋﻠﻴﻞ‪.‬‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﺷﺎﻫﺪ ﺍﺳﺖ ﮐﻪ ﺣﲑﺍﻥ ﻣﺎﻧﺪﻩﺍﻡ ﮐﻪ ﺁﻳﺎ ﭼﮕﻮﻧﻪ ﻣﻰﺷﻮﺩ ﻋﺒﺪ ﺫﻟﻴﻞ ﺧﻄﺎﺏ ﻣﻮﻻﻯ‬
‫ﺟﻠﻴﻞ ﺧﻮﺩ ﺭﺍ ﻧﺸﻨﻮﺩ ﻭ ﻧﺸﻨﺎﺳﺪ ﮐﻼﻡ ﺍﻭ ﺭﺍ‪ .‬ﻧﻴﺴﺖ ﻣﮕﺮ ﺍﺯ ﺁﻧﮑﻪ ﺑﺎ ﻏﺸﺎﻭﻩ ﻏﻔﻼﺕ ﳏﺠﻮﺏ‬
‫ﻭ ﺩﺭ ﺍﺭﺽ ﺷﻬﻮﺍﺕ ﻣﻘﻴ‪‬ﺪ ﻭ ﳏﺒﻮﺱ ﮐﻪ ﳏﺒﻮﺏ ﺩﺭ ﻬﻧﺎﻳﺖ ﳏﺒ‪‬ﺖ ﻭ ﻣﻮﺩ‪‬ﺕ ﺍﺯ ﺍﻓﻖ ﺟﻼﻝ ﻭ‬
‫ﻋﺰ‪‬ﺕ ﺑﺘﺠﻠﹼﻰ ﺑﺮﺁﻣﺪﻩ ﻭ ﲤﺎﻡ ﻋﺎﱂ ﺭﺍ ﲞﺮﻭﺵ ﺁﻭﺭﺩﻩ ﻭ ﻣﺎ ﺩﺭ ﺍﺭﺽ ﺣﺪﻭﺩ ﻭ ﺍﺷﺎﺭﺍﺕ ﻣﻘﻴ‪‬ﺪ ﻭ‬
‫ﺣﲑﺍﻧﻴﻢ‪ .‬ﺁﻩ ﺁﻩ ﹼﰒ ﺁﻩ ﮐﻪ ﺍﺯ ﻣﻀﻤﻮﻥ ﮐﺘﺎﺏ ﻏﲑ ﺻﻮﺍﺑﺖ ﻳﮑﻰ ﺁﻧﮑﻪ ﻧﺪﺍﻯ ﺧﻮﺩ ﺭﺍ ﺑﺎﻟﻠﹼﻬﻢ ﺍﻥ‬
‫ﮐﺎﻥ ﻫﺬﺍ ﻫﻮﺍﳊ ‪‬ﻖ ﻓﺎﻣﻄﺮ ﻋﻠﻴﻨﺎ ﺣﺠﺎﺭﺓ ﻣﻦ ﺍﻟﺴ‪‬ﻤﺎﺀ ﺍﻭ ﺍﺋﺘﻨﺎ ﺑﻌﺬﺍﺏ ﺍﻟﻴﻢ ﺑﻠﻨﺪ ﳕﻮﺩﻩ ﻭ ﺑﻨﺎﻯ ﻣﺒﺎﻫﻠﻪ‬
‫ﮔﺬﺍﺭﺩﻩﺍﻯ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺗﺄﻭﻳﻞ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﻟﻮﻧﺸﺎﺀ ﻟﻘﻠﻨﺎ ﻣﺜﻞ ﻫﺬﺍ ﺍﻥ ﻫﺬﺍ ﺍ ﹼﻻ ﺍﺳﺎﻃﲑ ﺍﻻﻭ‪‬ﻟﲔ‬
‫ﻇﺎﻫﺮ ﳕﻮﺩﻯ ﺟﻮﺍﺑﺖ ﺁﻳﻪ ﻣﺒﺎﺭﮐﻪ ﺍﺳﺖ ﻭﻟﻮ ﻳﺆﺍﺧﺬﺍﷲ ﺍﻟﻨ‪‬ﺎﺱ ﲟﺎ ﺍﮐﺘﺴﺒﻮﺍ ﻣﺎ ﺗﺮﮎ ﻋﻠﯽ ﻇﻬﺮﻫﺎ‬
‫ﻣﻦ ﺩﺍﺑ‪‬ﺔ‪ .‬ﺍﻳﻨﻘﺪﺭ ﺑﻔﻬﻢ ﮐﻪ ﻣﺎ ﻭ ﴰﺎ ﻭ ﮐ ﹼﻞ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺯ ﲣﻮﻡ ﺍﺭﺽ ﺍﻟﯽ ﻣﺎﻓﻮﻕ ﲰﺎﻭﺍﺕ ﻭﺟﻮﺩ‬
‫ﺩﺭ ﺟﻨﺐ ﺟﻼﻟﺖ ﻭ ﻋﻈﻤﺖ ﺍﺩﱏ ﺑﻨﺪﻩ ﳏﺒ‪‬ﺎﻥ ﻭ ﻣﻘﺮ‪‬ﺑﺎﻥ ﺍﻣﺮﺍﷲ ﺍﻻﻋﻈﻢ ﻭ ﺳﺮ‪‬ﻩ ﺍﻻﮐﺮﻡ ﻧﺪﺍﺭﱘ‪.‬‬
‫ﺍﮔﺮ ﻣﻀﻤﻮﻥ ﻭ ﻣﺎ ﮐﺎﻥﺍﷲ ﻟﻴﻌﺬﹼ‪‬ﻢ ﻭ ﺍﻧﺖ ﻓﻴﻬﻢ ﻧﺒﻮﺩ ﺁﻧﻮﻗﺖ ﻗﺎﺩﺭ ﻗﻬ‪‬ﺎﺭ ﻣﻰﻓﻬﻤﺎﻧﺪ ﮐﻪ ﺟﻨﺎﺏ‬
‫ﴰﺎ ﻭ ﺁﻧﮑﻪ ﺑﺎ ﴰﺎ ﺑﻮﺩ ﭼﻪ ﺍﺳﺎﺱ ﭘﺎﻯﮐﺎﺭ ﺁﻭﺭﺩﻩﺍﻳﺪ ﭼﻨﺎﻧﭽﻪ ﻧﻘﻄﻪ ﻏﻴﺐ ﻭ ﺳ ‪‬ﺮ ﻻﺭﻳﺐ ﺩﺭ‬
‫ﺗﻔﺴﲑ ﻣﺒﺎﺭﮎ ﺍﻳﻦ ﻋﻤﻞ ﴰﺎ ﺭﺍ ﻗﺒﻞ ﺍﺯ ﻇﻬﻮﺭ ﺑﻴﺎﻥ ﻭ ﺷﻬﻮﺩ ﺍﻫﻞ ﺻﺪﻕ ﻭ ﺍﳝﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺍﷲﺍﮐﱪ ﮐﻪ ﭼﻪ ﻋﻤﻞﻫﺎ ﺩﺭ ﻧﻘﻄﻪ ﺍﻣﮑﺎﻥ ﴰﺎ ﻣﺴﺘﺠﻦ ﻭ ﭼﻪ ﺷﺮﻫﺎ ﺩﺭ ﻗﺒﻮﻝ ﴰﺎ ﻣﺴﺘﮑﻦ ﺑﻮﺩﻩ‬
‫ﮐﻪ ﺑﺎﻧﻔﺲﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺩﺭ ﻣﻘﺎﻡ ﳎﺎﺩﻟﻪ ﻭ ﻣﺒﺎﻫﻠﻪ ﺑﺮﺁﺋﻴﺪ‪ .‬ﺍﷲﺍﮐﱪ ﺍﺯ ﻭﺳﻌﺖ ﺭﲪﺔ ﮐﻠﻤﻪ ﺗﮑﺒﲑ‬
‫ﺳﺒﺤﺎﻥﺍﷲ ﺍﺯ ﻋﻈﻤﺖ ﺣﻠﻢ ﺁﻥ ﺟﻮﺩ ﺍﺛﲑ ﻋﻠﻴﻪ ﺳﻼﻡﺍﷲﺍﻟﻌﻠﹼﻰﺍﻟﮑﺒﲑ ﻭ ﺍﷲﺍﻟﹼﺬﻯ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ ﺁﻥ‬
‫ﮐﺴﻰ ﮐﻪ ﻃﺎﻟﺐ ﺣ ‪‬ﻖ ﺑﺎﺷﺪ ﳘﲔ ﺍﻋﻤﺎﻝ ﺭﺩ‪‬ﻳﻪ ﴰﺎ ﻭ ﮔﺬﺷﺖ ﻭ ﻋﺪﻡ ﺍﻋﺘﻨﺎﻯ ﺍﻳﺸﺎﻥ ﺣﺠ‪‬ﱴ‬
‫ﺍﺳﺖ ﲤﺎﻡ ﻭ ﮐﺎﻣﻞ ﻭ ﺍﺣﺘﻴﺎﺝ ‪‬ﻴﭻ ﺩﻟﻴﻞ ﻧﺪﺍﺭﺩ ﻭ ﺍﻳﻨﮑﻪ ﻧﻮﺷﺘﻪﺑﻮﺩﻯ ﻭﺍﺟﺐ ﺍﺳﺖ ﺑﺮ ﺧﻼﻳﻖ ﮐﻪ‬
‫ﺑﺸﺘﺎﺑﻨﺪ ﺑﺴﻮﻯ ﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭ ﻭ ﺧﻴﺎﻻﺕ ﺧﻮﺩ ﺭﺍ ﺑﭙﺮﺳﻨﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﳕﺎﻳﻨﺪ ﺍﮔﺮ ﻣﻮﺍﻓﻖ‬
‫ﺁﺭﺍﺀ ﺧﻮﺩﺷﺎﻥ ﺑﻴﺎﻥ ﺷﻨﻴﺪﻧﺪ ﻗﺒﻮﻝ ﳕﺎﻳﻨﺪ ﻭﺍ ﹼﻻ ﻓﻼ ﭼﻨﺎﻧﭽﻪ ﴰﺎ ﻭ ﻣﻼﹼﻋﺒﺪﺍﻟﻌﻠﯽ ﮐﺮﺩﻳﺪ ﺩﺳﺖ‬
‫ﺑﺪﺳﺖ ﺩﺍﺩﻩ ﺩﺳﺖ ﺧﺪﺍﻯ ﻗﺎﺩﺭ ﺭﺍ ﺑﺴﺘﻴﺪ ﻭ ﻧﻮﺭﺍﷲ ﺭﺍ ﺍﻃﻔﺎﺀ ﺑﺮﻳﺢ ﺍﻫﻮﺍﺀ ﳕﻮﺩﻩ ﺍﺯ ﺩﺍﻡ ﺗﮑﻠﻴﻒ‬
‫ﺟﺴﺘﻴﺪ ﻭ ﺁﺳﻮﺩﻩﺧﺎﻃﺮ ﲞﻴﺎﻝ ﺧﻮﺩ ﻧﺸﺴﺘﻴﺪ‪ .‬ﻭﺍﷲ ﹼﰒ ﻭﺍﷲ ﺍﻟﻌﻈﻴﻢ ﮐﺎﺭ ﻧﻪ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﺍﺳﺖ‬
‫ﺏﺍﻻﺭﺑﺎﺏ ﮔﺴﺘﺮﺩﻩ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ‬ ‫ﺑﻠﮑﻪ ﺭﺑﻘﻪ ﺗﮑﻠﻴﻒ ﺩﺭﮔﺮﺩﻧﺖ ﭘﻴﭽﻴﺪﻩ ﻭ ﺩﻳﻮﺍﻥ ﻋﻤﻠﺖ ﺩﺭ ﻧﺰﺩ ﺭ ‪‬‬
‫ﺍﺯ ﻏﻔﻠﺖ‪ .‬ﺍﷲ ﺍﷲ ﺍﺯ ﺍﻳﻦ ﻣﻬﻠﺖ ﮐﻪ ﻣﻐﺮﻭﺭﺕ ﮔﺮﺩﺍﻧﻴﺪ ﭼﻨﺎﻧﭽﻪ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺑﮑﻮﺵ ﺑﺘﻮﺑﻪ ﻗﺒﻞ ﺍﺯ‬
‫ﺧﺮﻭﺝ ﺍﻣﺮ ﺍﺯ ﺩﺳﺘﺖ ﻭ ﻇﻬﻮﺭ ﻳﻮﻡﺍﳊﺴﺮﺓ‪ .‬ﻭﺍﷲ ﺍﻟﻌﻈﻴﻢ ﮐﻪ ﮐﺎﺭﺕ ﺍﺯ ﺩﺳﺖ ﺭﻓﺖ‪ .‬ﻭﺍﻗﻊ‬
‫ﺷﺪﻯ ﺩﺭ ﺁﻧﮑﻪ ﺷﺪﻯ ﮐﻪ ﺍﺯ ﻋﻈﻤﺖ ﺑﻴﺎﻥ ﻧﺪﺍﺭﺩ‪ .‬ﺷﻨﺎﺧﱳ ﺣﺠ‪‬ﺖﺍﷲ ﺑﺪﻳﺪﻩ ﺳﺮ ﻧﻴﺴﺖ ﻭ‬
‫ﺷﺘﺎﻓﱳ ﺑﺴﻮﻯ ﺍﻭ ﺑﭙﺎ ﻭ ﺩﺳﺖ ﻇﺎﻫﺮﻳ‪‬ﻪ ﻧﻴﺴﺖ ﻭ ﺣﺠ‪‬ﻴﺖ ﺁﻳﺎﺕ ﺣﺠ‪‬ﺔﺍﷲ ﺩﺭﮐﺶ ﲟﺪﺍﺭﮎ‬
‫ﺷﻬﻮﺩﻳ‪‬ﻪ ﮐﻪ ﺣﺎﺿﺮ ﺩﺭ ﻧﺰﺩ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ ﻧﻴﺴﺖ ﭼﺸﻤﻰ ﲟﺎﻝ ﻭ ﺍﺯ ﺧﻮﺍﺏ ﺑﻴﺪﺍﺭ ﺷﻮ ﻧﻈﺮ ﺑﺴﻨ‪‬ﺖ‬
‫ﻏﲑ ﻣﺘﺒﺪ‪‬ﻟﻪ ﺣ ‪‬ﻖ ﳕﺎ ﺗﺎ ﺑﺮﺃﻯﺍﻟﻌﲔ ﺑﻴﲎ ﮐﻪ ﻗﺪﻡ ﺑﻘﺪﻡ ﭘﻴﺸﻴﻨﻴﺎﻥ ﺑﻞ ﺍﺷ ‪‬ﺪ ﺍﺳﺘﮑﺒﺎﺭﹰﺍ ﺑﺮﺩﺍﺷﱴ‪ .‬ﺍﻳﻦ ﺩﺭ‬
‫ﺁﺧﺮﺕ ﺍﺳﺖ ﻭ ﻟﻘﺎﺀ ﻭﺟﻪﺍﷲ ﺍﻟﮑﺮﱘ‪ .‬ﮔﺮﻳﻪ ﻣﻰﺧﻮﺍﻫﺪ ﻭ ﮔﺮﻳﻪ ﺧﻀﻮﻉ ﻣﻰﺧﻮﺍﻫﺪ ﻭ ﺧﺸﻮﻉ ﻭ‬
‫ﺍﻧﺎﺑﻪ ﻭ ﺗﻮﺑﻪ ﻭ ﺧﻮﺍﻧﺪﻥ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻀﺮ‪‬ﻋﹰﺎ ﻭ ﺧﻔﻴ ﹰﺔ ﺗﺎ ﻣﻘﺎﻡ ﻣﻌﺮﻓﺖ ﺣﺠ‪‬ﺔﺍﷲ ﲝﻘﻴﻘﺖ ﺍﳝﺎﻥ‬
‫ﺣﺎﺻﻞ ﺷﻮﺩ ﻭ ﺍﺯ ﲨﻠﻪ ﺍﻫﻞ ﻏﻴﺐ ﳏﺴﻮﺏ ﺑﺸﻮﻯ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺳﻴ‪‬ﺪﺳﺎﺟﺪﻳﻦ ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﻪ ﺩﺭ‬
‫ﺩﻋﺎﻯ ﺻﺤﻴﻔﻪ ﻣﻰﻓﺮﻣﺎﻳﺪ ﺍﻟﻠﹼﻬﻢ ﻭ ﺍﺗ‪‬ﺒﺎﻉ ﺍﻟﹼﺮﺳﻞ ﻭ ﻣﺼﺪ‪‬ﻗﻮﻫﻢ ﻣﻦ ﺍﻫﻞ ﺍﻟﻐﻴﺐ ﻋﻨﺪ ﻣﻌﺎﺭﺿﺔ‬
‫ﺍﳌﻌﺎﻧﺪﻳﻦ ﳍﻢ ﺑﺎﻟﹼﺘﮑﺬﻳﺐ ﻭ ﺍﻻﺷﺘﺒﺎﻩ ﺍﻟﯽ ﺍﳌﺮﺳﻠﲔ ﲝﻘﺎﺋﻖ ﺍﻻﳝﺎﻥ ﰱ ﮐ ﹼﻞ ﺩﻫﺮ ﻭ ﺯﻣﺎﻥ‪.‬‬
‫ﺍﻳﻨﻘﺪﺭ ﺑﺪﺍﻥ ﮐﻪ ﻣﻌﺮﻓﺖ ﺣﺠ‪‬ﺔﺍﷲ ﲝﻘﺎﺋﻖ ﺍﳝﺎﻥ ﺍﺳﺖ ﻧﻪ ﺑﺪﻳﺪﻩ ﻇﺎﻫﺮ ﺩﺭ ﻋﺎﱂ ﻋﻴﺎﻥ‪ .‬ﺧﻼﺻﻪ‬
‫ﺟﻮﺍ‪‬ﺎﻯ ﻣﻈﻬﺮﺍﳊ ‪‬ﻖ ﻭ ﺍﷲﺍﳌﻄﻠﻖ ﮐﻪ ﺩﺭ ﻬﻧﺎﻳﺖ ﻇﻬﻮﺭ ﻭ ﺳﻄﻮﻉ ﻣﺜﻞ ﻧﻮﺭ ﺍﺯ ﺍﻓﻖ ﻋﺰ‪‬ﺕ ﻭ ﺟﻼﻝ‬
‫ﻭ ﺣﻠﻢ ﻭ ﮐﻤﺎﻝ ﺩﺭﺧﺸﻴﺪﻥ ﺁﻏﺎﺯ ﳕﻮﺩﻩ ﺳﺠﺪﻩ ﺷﮑﺮ ﺭﺍ ﲜﺎ ﺁﻭﺭﺩﻡ ﺑﻮﺻﻮﻝ ﺁﻥ ﮐﺘﺎﺏ ﻣﺴﻄﻮﺭ‬
‫ﻣﻦ ﻳﺪ ﻗﺪﺭﺓﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻟﻐﻔﻮﺭ ﮐﻪ ﺣﺎﮐﻰ ﺍﺯ ﻣﻘﺎﻣﺎﺕ ﺍﺭﺑﻌﻪ ﺁﻥ ﺳ ‪‬ﺮ ﻣﺴﺘﻮﺭ ﺑﻮﺩ‪ .‬ﺍﻟﻮﻳﻞ ﹼﰒ ﺍﻟﻮﻳﻞ‬
‫ﹼﰒ ﺍﻟﻮﻳﻞ ﻟﮏ ﮐﻪ ﭼﻨﺎﻥ ﺍﻣﺮ ﺭﺍ ﺗﻨﮓ ﮔﺮﻓﱴ ﻭ ﺩﺭ ﺍﺭﺽ ﺍﺳﺘﻘﻼﻝ ﻭ ﺍﻧﻴ‪‬ﺖ ﳐﻠﹼﺪ ﮔﺮﺩﻳﺪﻯ ﻭ‬
‫ﻓﻀﺎﻯ ﺭﲪﺖ ﰉﺍﻧﺘﻬﺎﻯ ﺣ ‪‬ﻖ ﺭﺍ ﺑﺮ ﻋﺎﳌﻴﺎﻥ ﺗﻨﮓ ﮐﺮﺩﻯ‪ .‬ﭼﻪ ﻧﻮﻳﺴﻢ ﮐﻪ ﻧﻨﻮﺷﺘﻨﻢ ‪‬ﺘﺮ‪ .‬ﺧﺪﺍﻭﻧﺪ‬
‫ﺩﺍﻧﺎﻯ ﺍﺳﺮﺍﺭ ﺷﺎﻫﺪ ﺍﺳﺖ ﮐﻪ ﻫﺮﺁﱏ ﮐﻪ ﭼﺸﻤﻢ ﺑﻘﺎﻝ ﻭ ﻗﻴﻠﺖ ﮐﻪ ﺩﺭ ﮐﺎﻏﺬﺕ ﻣﺴﻄﻮﺭ‬
‫ﳕﻮﺩﻩﺍﻯ ﻣﻰﺍﻓﺘﺪ ﻭ ﻧﻈﺮ ﲟﺨﺎﻃ‪‬ﺐ ﻭ ﳐﺎﻃﹶﺐ ﻣﻰﺍﻓﮑﻨﻢ ﻋﻘﻞ ﺣﲑﺍﻥ ﻭ ﻓﮑﺮﻡ ﺳﺮﮔﺮﺩﺍﻥ ﻣﻰﺷﻮﺩ‬
‫ﮐﻪ ﭼﻪ ﺷﺪ ﴰﺎ ﺭﺍ ﮐﻪ ﭼﻨﺎﻥ ﻳﮑﺪﻓﻌﻪ ﺭﺑﻘﻪ ﺍﳝﺎﻥ ﺭﺍ ﺍﺯ ﮔﺮﺩﻥ ﺑﲑﻭﻥ ﺍﻧﺪﺍﺧﺘﻪ ﰉﻣﺒﺎﻻﺕ ﺩﺭ‬
‫ﻣﻴﺪﺍﻥ ﺭ ‪‬ﺩ ﻭ ﺍﻧﮑﺎﺭ ﺩﺭ ﺟﻮﻻﻥ ﻭ ﻣﺼﺪﺍﻕ ﺗﺄﻭﻳﻞ ﺁﻳﻪ ﺷﺮﻳﻔﻪ ﺍ ﹼﻥ ﺍﻻﻧﺴﺎﻥ ﺍﮐﺜﺮ ﺷﻰﺀ ﺟﺪ ﹰﻻ ﮔﺮﺩﻳﺪ‬
‫ﻭ ﺁﻧﭽﻪ ﻋﺮﺿﻪ ﺩﺍﺷﺘﻢ ﺩﺭ ﻣﻘﺎﻡ ﺍﺛﺒﺎﺕ ﮐﻠﻤﺎﺕ ﺳﺮ‪‬ﺍﻻﺳﺮﺍﺭ ﺻﻠﹼﻰﺍﷲ ﻋﻠﻴﻪ ﰱ ﺁﻧﺎﺀ ﺍﻟﻠﹼﻴﻞ ﻭ ﺍﻃﺮﺍﻑ‬
‫ﺍﻟﹼﻨﻬﺎﺭ ﺣﺎﻝ ﺍﺳﺘﻐﻔﺎﺭ ﻣﻰﳕﺎﱘ ﺯﻳﺮﺍ ﮐﻪ ﮐﻼﻡ ﺍﻳﺸﺎﻥ ﺭﺍ ﳕﻰﺗﻮﺍﻧﺪ ﺑﻴﺎﻥ ﳕﺎﻳﺪ ﺍ ﹼﻻ ﺍﻳﺸﺎﻥ ﻭ ﺍﮔﺮ‬
‫ﺩﺭﻳﺎﻫﺎ ﻣﺮﮐﹼﺐ ﺷﻮﺩ ﮐﻔﺎﻳﺖ ﺷﺮﺡ ﻧﻘﻄﻪﺍﻯ ﺍﺯ ﻃﻔﺢ ﺭﺷﺢ ﺑﻴﺎﻧﺎﺕ ﺣﻘﻴﻘﺖ ﺩﻻﻻﺕ ﺁﻥ ﺳﺮﻭﺭ‬
‫ﮐﺎﺋﻨﺎﺕ ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﻪ ﳕﻰﺷﻮﺩ‪ .‬ﺳﺒﺤﺎﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻭﺻﻒ ﺍﻟﻮﺍﺻﻔﲔ ﻭ ﻧﻌﺖ ﺍﻟﹼﻨﺎﻋﺘﲔ‬
‫ﺗﺴﺒﻴﺤﹰﺎ ﻋﻠ‪‬ﻴﹰﺎ‪ .‬ﺍﳊﻤﺪﷲ ﻭ ﺍﻟﹼﺸﮑﺮ ﻟﻪ ﮐﻪ ﺍﺑﻮﺍﺏ ﻋﻠﻮﻡ ﺍﺯ ﮐﻠﻤﺎﺕ ﺣﻘﺎﺋﻖ ﻋﻼﻣﺎﺕ ﺁﻥ ﺳﺮ‪‬ﺍﳌﻄﻠﻖ ﻭ‬
‫ﻭﺻﻒﺍﳊ ‪‬ﻖ )ﺹ( ﮐﻪ ﺩﺭ ﺟﻮﺍﺏ ﴰﺎ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﺮ ﻃﺎﻟﺒﺎﻥ ﻃﺮﻳﻖ ﳒﺎﺕ ﻣﻔﺘﻮﺡ ﮔﺮﺩﻳﺪ ﮐﻪ‬
‫ﺩﺭ ﺩﺭﮎ ﺁﻬﻧﺎ ﲜﺰ ﺁﻬﻧﺎ ﮐﺴﻰ ﺷﺮﻳﮏ ﻧﻴﺴﺖ‪ .‬ﻣﻰﺧﻮﺍﺳﺘﻢ ﺩﺭ ﻣﻘﺎﻡ ﺟﻮﺍﺏ ﮐ ﹼﻞ ﺑﻴﺎﻧﺎﺕ ﺑﺮﺁﱘ‬
‫ﻋﻤﺮ ﺭﺍ ﺍﺷﺮﻑ ﻭ ﺍﻭﻗﺎﺕ ﺭﺍ ﺍﮐﺮﻡ ﺍﺯ ﺁﻥ ﺩﻳﺪﻡ‪ .‬ﺍﮔﺮ ﺑﺮﺍﱘ ﻣﺜﻨﻮﻯ ﻫﻔﺘﺎﺩ ﻣﻦ ﮐﺎﻏﺬ ﺷﻮﺩ ﳘﻴﺸﻪ‬
‫ﺷﻴﻮﻩ ﺍﻫﻞ ﺣ ‪‬ﻖ ﺑﺮﻫﺎﻥ ﻭ ﺩﻟﻴﻞ ﺑﻮﺩﻩ ﻧﻪ ﻧﺎﻣﺮﺑﻮﻁ ﻭ ﻫﺮﺯﻩ ﻧﺎﻟﯽ‪ .‬ﺳﺘ‪‬ﺎﺭﺍﻟﻌﻴﻮﺏ ﺳﺘﺮ ﻋﻴﻮﺏ ﻓﺮﻣﺎﻳﺪ‬
‫ﻭ ﻏﻔﹼﺎﺭﺍﻟﹼﺬﻧﻮﺏ ﺗﻮﻓﻴﻖ ﺗﻮﺑﻪ ﻭ ﺍﻧﺎﺑﻪ ﻭ ﻟﺮﺯﻳﺪﻥ ﻭ ﲞﻮﺩﻃﭙﻴﺪﻥ ﻭ ﺍﺯ ﺧﻮﺭﺩ ﻭ ﺧﻮﺍﺏ ﻓﺮﺍﻣﻮﺵ‬
‫ﳕﻮﺩﻥ ﻭ ﻭﺍﻟﻪ ﻭ ﺣﲑﺍﻥ ﺩﺭ ﺍﺭﺽ ﭘﺸﻴﻤﺎﱏ ﺩﻭﻳﺪﻥ ﻭ ﺑﮑﻮﻯ ﳏﺒﻮﺏ ﺭﺳﻴﺪﻥ ﲟﺎ ﻭ ﴰﺎ ﻋﻄﺎ‬
‫ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﺍﻣﺮ ﻋﻈﻴﻢ ﻭ ﺧﻄﺐ ﺟﺴﻴﻢ ﺍﺳﺖ‪ .‬ﺍﻟﻮﻳﻞ ﹼﰒ ﺍﻟﻮﻳﻞ ﻳﺎ ﺭﺑ‪‬ﻨﺎ ﺍﺩﺭﮐﻨﺎ ﻭ ﺍﺯ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ‬
‫ﻣﺴﺘﻄﺎﺏ ﺣﺠﺎﺏ ﺍﳊﺠﺎﺏ ﻭ ﺟﻨﺎﺏ ﺍﳉﻨﺎﺏ ﻭ ﺑﺎﺏﺍﻟﺒﺎﺏ ﺍﻟﹼﻄﺎﻫﺮ ﺍﳌﻄﹼﻬﺮ ﻭ ﺍﻟﻨ‪‬ﺠﻢ ﺍﻟﺰﺍﻫﺮ ﻭ‬
‫ﺍﻟﺒﺪﺭ ﺍﻟﺒﺎﻫﺮ ﻭ ﺍﻟﹼﺪﺭ ﺍﻟﻔﺎﺧﺮ ﺍﳌﺼﺒﺎﺡ ﺍﻟﻨ‪‬ﻮﺭ ﰱ ﺍﻟﻠﹼﻴﻞ ﺍﻟﹼﺪﳚﻮﺭ ﺍﳌﺆﻳ‪‬ﺪ ﻣﻦ ﺍﳊ ‪‬ﻖ ﻭ ﺍﺳﺒﻖ ﻣﻦ ﺳﺒﻖ‬
‫ﺍﳌﻄﹼﻬﺮ ﻋﻦ ﮐ ﹼﻞ ﺷﲔ ﻭ ﺍﳌﺼﻠﹼﻰ ﺑﻘﺒﻠﺘﲔ ﺟﻨﺎﺏ ﻣﻮﻻ ﻣﻼﹼﺣﺴﲔ ﺳﻠﻤﻪﺍﷲ ﻭ ﻋﺎﻓﺎﻩ ﻭ ﺟﻌﻠﲎ ﻣﻦ‬
‫ﮐ ﹼﻞ ﻣﮑﺮﻭﻩ ﻓﺪﺍﻩ ﻣﺴﻄﻮﺭ ﳕﻮﺩﻩﺑﻮﺩﻯ ﺍﺷﻬﺪﺍﺍﷲ ﻭ ﺍﻭﻟﻴﺎﺋﻪ ﺑﺎﻧ‪‬ﻰ ﻣﺆﻣﻦ ﺑﻪ ﻭ ﲟﺎ ﺍﻧﺰﻝ ﰱ ﺣﻘﹼﻪ ﻭﺍ ﻧ‪‬ﻪ‬
‫ﻭﺟﻪ ﻣﻌﺮﻓﺔﺍﳌﻌﺒﻮﺩ ﻭ ﺳﻠﹼﻢ ﻟﻠﹼﺼﻌﻮﺩ ﻭ ﺍﻭ‪‬ﻝ ﻣﺆﻣﻦ ﰱ ﺫ ‪‬ﺭﺍﻻﳚﺎﺩ ﻭ ﺛﺎﱏ ﻣﻈﻬﺮ ﰱ ﻟﻮﺡ ﺍﻟﻔﺆﺍﺩ ﻭ‬
‫ﺣﻘﹼﻪ ﻋﻈﻴﻢ ﻋﻈﻴﻢ‪ .‬ﻭ ﺷﻬﺎﺩﺕ ﻣﻰﺩﻫﻢ ﻭ ﺷﺎﻫﺪ ﻣﻰﮔﲑﻡ ﺧﺎﻟﻖ ﮐ ﹼﻞ ﻣﻮﺟﻮﺩﺍﺕ ﻭ‬
‫ﺑﺎﺭﻯﺀﺍﻟﹼﻨﺴﻤﺎﺕ ﻭ ﺩﺍﺣﻰ ﺍﻟﺪ‪‬ﺣﻮﺍﺕ ﺭﺍ ﮐﻪ ﺍﻭ ﻣﺆﻳ‪‬ﺪ ﺑﺮﻭﺡ ﻣﻰﺑﺎﺷﺪ ﻣﻦ ﻋﻨﺪﺍﷲ ﻭ ﻧﻄﻖ ﳕﻰﳕﺎﻳﺪ‬
‫ﱃ ﻣﺘﺼﺮ‪‬ﻑ ﺑﺮ ﺣ ‪‬ﻖ ﻭ ﻣﻨﺼﻮﺏ‬ ‫ﺍ ﹼﻻ ﺑﺎﺫﻥﺍﷲ ﻭ ﺍﻭ ﺭﺍ ﻣﻔﺘﺮﺽﺍﻟﹼﻄﺎﻋﻪ ﻣﻰﺩﺍﱎ ﻭ ﻣﻨﺼﻮﺹ ﺍﺯ ﻗﺒﻞ ﻭ ﹼ‬
‫ﻣﻦ ﺍﳊ ‪‬ﻖ ﻭ ﺩﺭ ﺭ ‪‬ﺩ ﻭ ﺧﻼﻓﺶ ﺁﺗﺶ ﺳﺮﮐﺶ ﺟﺤﻴﻢ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﺧﺮﻭﺷﺎﻥ ﻣﻰﺑﻴﻨﻢ‪ .‬ﻧﻌﻮﺫﺑﺎﷲ ﻭ‬
‫ﻧﺴﺘﺠﲑ ﺑﻪ ﻣﻦ ﺍﻻﳊﺎﺩ ﰱ ﻋﻈﻤﺘﻪ ﻭ ﺍﻟﺸ‪‬ﮏ ﰱ ﺳﻠﻄﻨﺘﻪ ﺍ ‪‬ﻭ ﹰﻻ ﲜﻬﺖ ﺁﻧﮑﻪ ﺍﻟﻴﻪ ﳚﺘﱮ ﻟﺮﺳﺎﻟﺘﻪ ﻣﻦ‬
‫ﻳﺸﺎﺀ ﻭ ﻳﻌﻠﻤﻪ ﳑ‪‬ﺎ ﻳﺸﺎﺀ ﻻ ﻳﺴﺌﻞ ﻋﻤ‪‬ﺎ ﻳﻔﻌﻞ ﻭ ﻫﻢ ﻳﺴﺌﻠﻮﻥ ﻭ ﺛﺎﻧﻴﹰﺎ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﺟﻨﺎﺏ‬
‫ﻗﻄﺐﺍﻻﻗﻄﺎﺏ ﻭ ﻣﺮﺟﻊ ﺍﻭﻟﯽ ﺍﻻﻓﺌﺪﺓ ﻭ ﺍﻻﻟﺒﺎﺏ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﺍﮐﱪ ﻭ ﺍﻟﻨ‪‬ﻮﺭﺍﻻﻧﻮﺭ ﺭﻭﺣﻰ ﻓﺪﺍﻩ‬
‫ﺟﻬﺎﻥ ﺭﺍ ﺍﺯ ﻏﻴﺎﺏ ﻧﻔﺲ ﺷﺮﻳﻌﺖ ﺗﲑﻩ ﻭ ﺩﺭ ﺣﺠﺎﺏ ﳕﻮﺩﻧﺪ ﻭ ﺳﺤﺎﺏ ﻇﻠﻤﺎﺕ ﺍﻧﻴ‪‬ﺎﺕ ﺍﻫﻞ‬
‫ﺳﮑﺮ ﻭ ﻏﻔﻼﺕ ﺍﺯ ﺷﺶ ﺟﻬﺖ ﻣﺘﺮﺍﮐﻢ ﮔﺮﺩﻳﺪ ﻭ ﺳﺮﮐﺎﺭ ﴰﺎﻫﺎ ﻭ ﻣﺎ ﺩﺭ ﭘﺮﺩﻩﻫﺎﻯ ﻏﻔﻼﺕ ﻭ‬
‫ﺩﺭ ﺍﺭﺽ ﻋﺎﺩﺍﺕ ﺳﺎﮐﻦ ﻭ ﺍﺯ ﺍﮐﻞ ﻭ ﺷﺮﺏ ﻭ ﻧﻮﻡ ﲟﺜﻞ ﺣﻴﻮﺍﻧﺎﺕ ﳏﻈﻮﻅ ﻭ ﺛﻠﺞ ﺍﻟﻔﺆﺍﺩ ﺑﻮﺩﱘ‬
‫ﻏﺎﻓﻞ ﺍﺯ ﺁﻧﮑﻪ ﺧﺪﺍﻭﻧﺪ ﻋﺎﱂ ﺯﻣﲔ ﺭﺍ ﺧﺎﻟﯽ ﺍﺯ ﺣﺠ‪‬ﺖ ﻇﺎﻫﺮﻩ ﳕﻰﮔﺬﺍﺭﺩ ﺑﻌﺪ ﺍﺯ ﺁﻧﮑﻪ ﲞﻠﻖ‬
‫ﻓﻬﻤﺎﻧﻴﺪﻩ ﻭ ﺍﻳﻦ ﺑﺎﺏ ﺭﺍ ﻣﻔﺘﻮﺡ ﻓﺮﻣﻮﺩﻩ‪ .‬ﻣﻦ ﻃﻠﺒﻪ ﻭﺟﺪﻩ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺑﺎﺏﺍﷲ ﺍﳌﻘﹼﺪﻡ )ﺹ( ﻭ‬
‫ﺭﻭﺣﻰ ﻓﺪﺍﻩ ﻓﺮﻣﻮﺩﻩﺑﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭ ﺑﺎﺏ ﺑﺎﻟﺒﺎﺏ )ﺹ( ﺑﻌﺪ ﺍﺯ ﮐﺴﺮ ﺻﻮﻟﺖ ﺑﺎﻃﻞ ﺍﺯ‬
‫ﺍﺻﻔﻬﺎﻥ ﲞﺮﺍﺳﺎﻥ ﺗﺸﺮﻳﻒ ﺑﺮﺩﻧﺪ ﺑﻌﺪ ﺍﺯ ﺯﻳﺎﺭﺕ ﻣﺮﺍﺟﻌﺖ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩﻧﺪ ﮐﺮﻣﺎﻧﺸﺎﻫﺎﻥ‪ .‬ﺍﻳﻦ‬
‫ﺧﱪ ﻭﺣﺸﺖﺍﺛﺮ ﺭﺍ ﺷﻨﻴﺪﻩ ﺍﺣﻮﺍﻟﺶ ﺯﺑﻮﻥ ﻭ ﻣﺰﺍﺝ ﺷﺮﻳﻔﺶ ﺩﮔﺮﮔﻮﻥ ﻭ ﺻﺤ‪‬ﺘﺶ ﺑﺴﻘﻢ ﻭ‬
‫ﺳﺮﻭﺭﺵ ﺑﻐﻢ ﻭ ﺍﱂ ﻣﺒﺪ‪‬ﻝ ﮔﺸﺘﻪ ﻣﺮﺽ ﺷﺪﻳﺪﻯ ﲜﻨﺎﺑﺶ ﻃﺎﺭﻯ ﺷﺪﻩ ﮐﻪ ﺣﺮﻗﺖ ﺍﻭ ﻭ ﺣﺮﺍﺭﺕ‬
‫ﻓﺮﻗﺖ ﺑﺎﺏﺍﷲ ﺍﳌﻘﺪ‪‬ﻡ ﺩﺭ ﮐ ﹼﻞ ﻋﺮﻭﻕ ﻭ ﺍﻋﺼﺎﺑﺶ ﺳﺎﺭﻯ ﻭ ﺟﺎﺭﻯ ﮔﺮﺩﻳﺪ ﺗﺎ ﺁﻧﮑﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ‬
‫ﻣﺴﺠﺪ ﮐﻮﻓﻪ ﮐﺸﺎﻧﻴﺪ ﺑﺎﻧﻮﺍﻉ ﺭﻳﺎﺿﺎﺕ ﻭ ﮔﺮﻳﻪ ﻭ ﻣﻨﺎﺟﺎﺕ ﻣﺸﻐﻮﻝ ﮔﺮﺩﻳﺪ ﻭ ﻃﻠﺐ ﻋﺎﱂ ﺭﺑ‪‬ﺎﱏ‬
‫ﻭ ﻧﻮﺭ ﺻﻤﺪﺍﱏ ﺍﺯ ﻗﺎﺿﻰﺍﳊﺎﺟﺎﺕ ﳕﻮﺩ ﺗﺎ ﺁﻧﮑﻪ ﻋﺎﱂﺍﻟﹼﺴﺮﺍﺋﺮ ﻭ ﳎﻴﺐ ﺍﻟﺪ‪‬ﻋﻮﺍﺕ ﻧﺪﺍﺀ ﺑﺎ ﺳﻮﺯ ﻭ‬
‫ﮔﺪﺍﺯﺵ ﺭﺍ ﺷﻨﻴﺪ ﻭ ﻟﺴﺎﻥ ﺣﺎﻝ ﻭ ﻣﻘﺎﻟﺶ ﺭﺍ ﻣﻮﺍﻓﻖ ﻭ ﺩﺭ ﺩﻋﻮﻯ ﳏﺒ‪‬ﺖ ﺻﺎﺩﻗﺶ ﺩﻳﺪ ﭘﺲ ﻣﻨ‪‬ﺖ‬
‫ﻋﻈﻴﻢ ﺑﺮ ﺍﻭ ﻬﻧﺎﺩﻩ ﺍﻭ ﺭﺍ ﺑﺴﺎﺣﺖ ﻗﺮﺏ ﺧﻮﺩ ﮐﺸﺎﻧﻴﺪ ﻭ ﭘﺮﺩﻩ ﺍﺯ ﲨﺎﻝ ﮐﻤﺎﻝ ﺑﺮﺩﺍﺷﺘﻪ ﺑﺘﺠﻠﹼﻰ‬
‫ﺑﺮﺁﻣﺪﻩ ﺍﻭ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺑﻴﺨﻮﺩ ﲞﻮﺩ ﺭﺳﺎﻧﻴﺪ‪ .‬ﺷﻬﺎﺩﺕ ﻣﻰﺩﻫﻢ ﮐﻪ ﺁﻥ ﺟﻨﺎﺏ ﻃﺎﻟﺐ ﺑﻮﺩ ﺣﻘﻴﻘ ﹰﺔ‬
‫ﻭ ﺻﺪﻗﹰﺎ ﺣﻴﲎ ﮐﻪ ﻃﺎﻟﱮ ﻧﺒﻮﺩ ﳕﻰﺷﻨﺎﺳﺪ ﺍﻭ ﺭﺍ ﻣﮕﺮ ﮐﺴﻰ ﮐﻪ ﺍﻭ ﺭﺍ ﺧﻠﻖ ﻓﺮﻣﻮﺩﻩ ﻭ ﺑﺎﺏ ﺑﺎﺏ‬
‫ﻓﻴﻮﺿﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻴﻪ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ .‬ﳘﲔ ﺁﻳﻪ ﲜﻬﺖ ﺍﻭﻟﯽﺍﻻﻟﺒﺎﺏ ﺩﺭ ﻭﺻﻒ ﺍﻭ ﻧﻘﺎﺏ ﺣﺠﺎﺏ‬
‫ﻣﺮﺗﻔﻊ ﻣﻰﳕﺎﻳﺪ ﺗﺎ ﻃﺎﻟﺐ ﺑﻨﻈﺮ ﺻﻮﺍﺏ ﺭﺍ ﺩﺭﮎ ﳕﺎﻳﺪ‪ .‬ﻳﺎ ﺍﻳ‪‬ﻬﺎﺍﻟﺒﺎﺏ ﺧﺬ ﻫﺬﺍ ﻭ ﺍﻣﻼﺀ ﻧﻔﺴﮏ ﻣﻦ‬
‫ﻣﺎﺀ ﮐﺎﻓﻮﺭ ﺍﻟﻈﹼﻬﻮﺭ ﻭ ﮐﻦ ﷲ ﮐﺎﻟﻘﻄﻌﺔ ﺍﳊﺪﻳﺪﺓ ﺍﳊﻤﺎﺓ ﺑﺎﻟﹼﻨﺎﺭ ﺍﻟﻘﺪﳝﻪ ﺻﻠﯽﺍﷲ ﻋﻠﻴﻪ ﹼﰒ ﺻﻠﯽﺍﷲ‬
 ‫ﻋﻠﻴﻪ ﻭ ﺷﻬﺎﺩﺕ ﻣﻰﺩﻫﻢ ﺩﺭ ﺣ ‪‬ﻖ ﺳﺎﺑﻘﲔ ﮐﻪ ﺍﻳﺸﺎﻥ ﻣﻘﺮ‪‬ﺏ ﻋﻨﺪﺍﷲ ﻭ ﻓﺎﺋﺰ ﺑﻔﻮﺯ ﻋﻈﻴﻢ ﻭ ﺩﺭ‬
‫ﻣﻘﺎﻡ ﻣﺮﺗﻔﻊﺍﻧﺪ ﮐﻪ ﺍﺣﺪﻯ ﺭﺍ ﺁﺭﺯﻭﻯ ﺭﺗﺒﻪ ﺍﻳﺸﺎﻥ ﻧﺸﺎﻳﺪ ﺯﻳﺮﺍ ﮐﻪ ﺳﺒﺐ ﮔﺮﺩﻳﺪﻧﺪ ﺑﻈﻬﻮﺭﺍﻟﻨ‪‬ﻮﺭ‬
‫ﻋﻠﯽﺍﻟﻄﹼﻮﺭ ﻭ ﻋﺎﱂ ﺭﺍ ﺭﻭﺷﻦ ﳕﻮﺩﻧﺪ ﻭ ﺍﻳﺸﺎﻧﻨﺪ ﻣﺼﺎﺑﻴﺢ ﻧﻮﺭ ﺩﺭ ﻇﻠﻤﺎﺕ ﺩﳚﻮﺭ ﻭ ﲪﻠﻪ ﮐﺘﺎﺏ‬
‫ﱃﺍﻟﺸﮑﻮﺭ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﺍﺯ ﻏﻔﻠﺖ ﻭ ﺗﻘﺼﲑ ﻭ ﺍﺣﺘﺠﺎﺏ ﻣﺎ ﺩﺭ ﺣ ‪‬ﻖ‬ ‫ﻣﺴﺘﻮﺭ ﻋﻠﻴﻬﻢ ﺳﻼﻡﺍﷲ ﺍﻟﻮ ﹼ‬
‫ﻣﻌﺮﻓﺖ ﺍﻳﺸﺎﻥ‪ .‬ﺁﻳﺎ ﭼﻪ ﺑﻼﻫﺎ ﺩﺭ ﻇﻬﻮﺭ ﺣ ‪‬ﻖ ﲜﺎﻥ ﳔﺮﻳﺪﻧﺪ ﻭ ﭼﻪ ﻣﺼﻴﺒﺖﻫﺎ ﮐﻪ ﻧﺪﻳﺪﻧﺪ ﺩﺭ‬
‫ﻼ ﺍﺑﺪﹰﺍ ﺑﻮﻯ ﻃﻠﺐ ﲟﺸﺎﻡ ﻣﺎ‬
‫ﺣﺎﻟﱴ ﮐﻪ ﻣﺎ ﻭ ﴰﺎ ﺩﺭ ﺧﻮﺍﺏ ﻏﻔﻠﺖ ﻣﺸﻐﻮﻝ ﺑﺎ ﺍﻏﻴﺎﺭ ﺑﻮﺩﱘ‪ .‬ﺍﺻ ﹰ‬
‫ﻧﺮﺳﻴﺪﻩ ﺷﻴﻄﺎﻥ ﻣﺎ ﺭﺍ ﭼﻨﺎﻥ ﻓﺮﻳﺐ ﺩﺍﺩﻩ ﻭ ﺍﺯ ﻃﻠﺐ ﺑﺎﺯ ﻣﻰﺩﺍﺷﺖ ﮐﻪ ﺑﺮ ﺧﺪﺍ ﺍﺳﺖ ﺍﻇﻬﺎﺭ‬
‫ﺣﺠ‪‬ﺖ ﺍﻣ‪‬ﺎ ﺁﻳﺎﺕ ﻣﺘﺮﺍﺩﻓﺎﺕ ﺣ ‪‬ﻖ ﺭﺍ ﺩﺭ ﺑﺎﺑﺖ ﻃﻠﺐ ﺣ ‪‬ﻖ ﺩﺭ ﻃﺎﻕ ﻧﺴﻴﺎﻥ ﮔﺬﺍﺭﺩﻩ ﺑﻮﺩﱘ‪ .‬ﺍﻟﹼﺬﻳﻦ‬
‫ﺟﺎﻫﺪﻭﺍ ﻓﻴﻨﺎ ﻟﻨﻬﺪﻳﻨ‪‬ﻬﻢ ﺳﺒﻠﻨﺎ ﻭ ﺍ ﹼﻥﺍﷲ ﻳﻬﺪﻯ ﻣﻦ ﺍﻧﺎﺏ‪ .‬ﺍﰉﺍﷲ ﺍﻥ ﳚﺮﻯ ﺍﻻﺷﻴﺎﺀ ﺍ ﹼﻻ ﺑﺎﺳﺒﺎ‪‬ﺎ ﻣﻦ‬
‫ﺑﺎﺑﻪ ﻣﻔﺘﻮﺡ ﻟﻠﹼﺮﺍﻏﺒﲔ ﻭ ﻧﻴﻠﻪ ﻣﺒﺎﺡ ﻟﻠﹼﺴﺎﺋﻠﲔ‪ .‬ﻳﺎﻣﻦ ﺍﺫﺍ ﺳﺌﻠﻪ ﻋﺒﺪ ﺍﻋﻄﺎﻩ ﻭ ﺍﺫﺍ ﺍﻣﻞ ﻣﺎ ﻋﻨﺪﻩ ﺑﻠﻐﻪ‬
‫ﻣﻨﺎﻩ ﻭ ﻏﺎﻓﻞ ﺍﺯ ﺁﻧﮑﻪ ﻣﻄﻠﻮﺏ ﺑﺪﻭﻥ ﻃﺎﻟﺐ ﻭ ﻣﺮﻏﻮﺏ ﺑﺪﻭﻥ ﺭﺍﻏﺐ ﺩﺭ ﺟﻠﻮﻩ ﳕﻰﺁﻳﺪ ﻭ ﭘﺮﺩﻩ ﺍﺯ‬
‫ﲨﺎﻝ ﳕﻰﮐﺸﺪ‪ .‬ﭼﻨﲔ ﺑﻮﺩﻩ ﺳﻨ‪‬ﺖ ﺍﳍﻰ ﻭ ﻣﺎ ﺭﺍ ﺷﻴﻄﺎﻥ ﻓﺮﻳﺐ ﺩﺍﺩﻩ ﻭ ﺩﺭ ﺑﺴﺘﺮ ﻏﻔﻠﺖ‬
‫ﺧﻮﺍﺑﺎﻧﻴﺪﻩ ﺑﻮﺩ‪ .‬ﺁﻳﺎ ﻧﻪ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺧﻮﺩﺕ ﳘﻴﺸﻪ ﻣﻰﮔﻔﱴ ﮐﻪ ﺍﻣﺮ ﺍﳍﻰ ﻋﻈﻴﻢ ﺍﺳﺖ ﺩﻳﺪﻯ ﺑﻐﺘ ﹰﺔ‬
‫ﺑﻴﮑﻰ ﻭﺣﻰ ﻧﺎﺯﻝ ﻓﺮﻣﻮﺩ ﮐﻪ ﺗﻮ ﻋﻴﺴﻰﺑﻦ ﻣﺮﱘ ﻫﺴﱴ ﻣﻔﺮ‪‬ﻯ ﲜﺰ ﺗﺴﻠﻴﻢ ﻧﻴﺴﺖ‪...‬ﻭﺍﳊﺎﺻﻞ ﺣﺎﻝ‬
‫ﮐﻼﻡ ﺧﻮﺩﺕ ﲞﻮﺩﺕ ﺣﺠ‪‬ﺖ ﮔﺮﺩﻳﺪﻩ ﻭ ﺷﻬﺎﺩﺕ ﻣﻰﺩﻫﻢ ﮐﻪ ﻣﻮﺩ‪‬ﺕ ﻭ ﳏﺒ‪‬ﺖ ﻭ ﺍﻃﺎﻋﺖ‬
‫ﺳﺎﺑﻘﲔ ﺑﺮ ﻻﺣﻘﲔ ﻻﺯﻡ ﻭ ﻭﺍﺟﺐ ﺍﺳﺖ ﺑﺘﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﯽ ﻗﻞ ﻻ ﺍﺳﺌﻠﮑﻢ ﻋﻠﻴﻪ ﺍﺟﺮﹰﺍ ﺍﻻﹼﺍﳌﻮﺩ‪‬ﺓ‬
‫ﰱ ﺍﻟﻘﺮﰉ ﻭ ﻣﺮﺍﺩ ﻗﺮﺏ ﺑﺎﻃﲎ ﺍﺳﺖ ﻧﻪ ﺻﻮﺭﻯ ﻭ ﺍﻳﺸﺎﻥ ﺍﻗﺮﺏ ﻫﺴﺘﻨﺪ ﺑﺮ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺍﺯ ﮐ ﹼﻞ‬
‫ﺧﻠﻖ ﲜﻬﺖ ﺍﻳﻨﮑﻪ ﺗﺮﻗﻰ ﺷﺨﺺ ﺑﻔﺆﺍﺩ ﺍﺳﺖ‪ .‬ﻭ ﲢﻘﹼﻖ ﻭ ﻇﻬﻮﺭ ﻓﺆﺍﺩ ﻣﻨﻮﻁ ﺑﺘﺼﺪﻳﻖ ﺍﻳﻦ ﻣﻘﺎﻡ‪.‬‬
‫ﭘﺲ ﺁﻬﻧﺎ ﭘﻴﺶ ﺍﺯ ﺧﻠﻖ ﻭ ﻣﻊﺍﳋﻠﻖ ﻫﺴﺘﻨﺪ ‪...‬ﻭﺍﳊﻤﺪﷲ ﺍﻟﹼﺬﻯ ﺍﳍﻤﲎ ﺣﮑﻤﻪ ﻭ ﱂ ﳚﻌﻠﲎ ﻣﻦ‬
‫ﺍﳋﺎﺳﺮﻳﻦ ﻭ ﺍﻟﺼ‪‬ﻠﻮﺓ ﻭ ﺍﻟﺴ‪‬ﻼﻡ ﻋﻠﯽ ﳏﻤ‪‬ﺪ ﻭ ﺁﻟﻪ ﺍﻟﻄﹼﺎﻫﺮﻳﻦ ﻭ ﺷﻴﻌﺘﻬﻢ ﺍﻻﳒﺒﲔ ﻭ ﺍﺳﺌﻠﻪ ﺍﻥ ﻳﺜﺒﺘﻨﺎ‬
‫ﺑﺎﻟﻘﻮﻝ ﺍﻟﺜﹼﺎﺑﺖ ﻣﻊ ﺍﻫﻞ ﺍﻟﻴﻘﲔ ﻭ ﺟﻌﻠﻨﺎ ﻟﺒﻄﺸﻪ ﻣﻦ ﺍﳌﻨﺘﻈﺮﻳﻦ ﻭ ﻟﺪﻭﻟﺔ ﺍﻭﻟﻴﺎﺋﻪ ﻣﻦ ﺍﳌﺘﺮ‪‬ﻗﺒﲔ ﻭ ﺍﺳﺌﻠﻪ‬
‫ﻯ ﺍﳌﺒﲔ ﺍﻥ ﳛﻔﻈﻨﺎ ﻣﻦ ﺷ ‪‬ﺮﺍﻟﹼﺸﻴﺎﻃﲔ ﻟﻌﻨﺔﺍﷲ ﻋﻠﻴﻬﻢ ﺍﲨﻌﲔ ﺍﺑﺪﺍﻵﺑﺪﻳﻦ ﻭ‬ ‫ﲝ ‪‬ﻖ ﻧﻔﺴﻪ ﺍﻟﻘﻮ ‪‬‬
‫ﺩﻫﺮﺍﻟﺪﺍﻫﺮﻳﻦ‪.‬‬
‫‪ _ ٢‬ﻣﺮﻗﻮﻣﻪﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ )‪(٣٣‬‬
‫ﺑﺴﺎﺣﺖ ﻗﺪﺱ ﻣﻮﻟﯽﺍﻟﻌﺎﳌﲔ ﻭ ﺍﻟﻮﺍﻗﻒ ﻋﻠﯽ ﺍﻟﻄﹼﺘﻨﺠﲔ ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﻪ ﻣﺸﺮ‪‬ﻑ ﺷﻮﺩ‪.‬‬
‫ﺑﺴﻢﺍﷲﺍﻟﻌﻠﹼﻰ ﺍﳉﻮﺍﺩ ﺍﶈﺴﻦ ﺍﻟﹼﺴﻼﻡ ﻣﻦ ﺍﻟﹼﺴﻼﻡ ﻋﻠﯽﺍﻟﹼﺬﻯ ﺍﻟﻴﻪ ﻳﺮﺟﻊ ﺣﮑﻢﺍﻟﺴ‪‬ﻼﻡ ﻭ ﺍﻟﺴ‪‬ﻼﻡ ﻣﻦ‬
‫ﺳﺎﺣﺔ ﻗﺪﺳﻪ ﻋﻠﯽﺍﻟﺬﻯ ﺍﺳﺘﺨﻠﺼﻪ ﻧﻔﺴﻪ ﻭ ﻃﻬ‪‬ﺮﻩ ﻋﻦ ﺍﻟﹼﺪﻻﻟﺔ ﺍﻟﯽ ﻏﲑﻩ ﺣﻘﻴﻘﺔ ﺍﻟﻌ ‪‬ﺰ ﻭ‬
‫ﻣﻌﺪﻥﺍﻟﹼﺴﻼﻡ ﻭ ﺍﻟﹼﺴﻼﻡ ﺍﳌﺸﺮﻕ ﻣﻨﻪ ﻭ ﺍﻟﹼﻼﻣﻊ ﻋﻨﻪ‪ .‬ﻫﻮﺍﻟﹼﺬﻯ ﻫﻮ ﻋﻨﻪ ﻭ ﻻ ﻓﺮﻕ ﺑﻴﻨﻪ ﻭ ﻫﻮ ﺍ ﹼﻻ ﺍﻧ‪‬ﻪ‬
‫ﻧﻔﺴﻪ ﻭ ﺟﻨﺴﻪ ﻭ ﻣﻔﺮ‪‬ﺝ ﮐﺮﺑﻪ ﻭ ﻗﺎﺿﻰ ﺩﻳﻨﻪ ﻭ ﻳﻨﺒﻮﻉ ﺍﳉﻼﻟﺔ ﻭ ﻣﻈﻬﺮﺍﻟﻘﺪﺭﺓ ﻭ ﻣﻌﺪﻥ ﺍﻟﹼﺴﻼﻡ ﻭ‬
‫ﻣﻨﺒﻊ ﺍﻟﮑﺮﺍﻣﺔ ﻭ ﺍﻟﻔﺨﺎﻡ ﻭ ﺍﻟﺘ‪‬ﻘﺪﻳﺲ ﺍﳌﺘﺸﻌﺸﻊ ﻭ ﺍﻟﹼﺼﻠﻮﺓ ﺍﳌﺘﻼﻣﻊ ﻣﻦ ﺣﺠﺎﺏ ﺍﳌﺮﺗﻔﻊ ﻋﻠﯽﺍﻟﹼﺬﻳﻦ‬
‫ﺳﺒﻘﻮﺍ ﺑﺎﻻﺟﺎﺑﺔ ﻭ ﻧﻈﺮﻭﺍ ﺑﺎﻟﹼﺪﺭﺍﻳﺔ ﻭ ﻭﺻﻠﻮﺍ ﺍﻟﯽ ﺑﺎﺑﻪ ﻭ ﻋﺮﻓﻮﺍ ﺟﻨﺎﺑﻪ ﻓﻤﺎﺗﻮﺍ ﺑﻔﻨﺎﺋﻪ ﻭ ﻣﺎ ﻳﺸﻌﺮﻭﻥ‬
‫ﺍﻳﺎﻥ ﻳﺒﻌﺜﻮﻥ ﺑﻞ ﺩﺧﻠﻮﺍ ﳉﹼﺔ ﺍﻻﺣﺪﻳ‪‬ﺔ ﻭ ﻻ ﻳﺮ ﳍﻢ ﻭﺻﻒ ﺩﻭﻥ ﺍﻧﻔﺴﻬﻢ ﺍﻟﻌﻠﻴ‪‬ﺔ ﻭ ﻫﻢ ﺑﻌﲔﺍﷲ‬
‫ﻧﺎﻇﺮﻭﻥ ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﻬﻢ ﻭ ﺗﻌﺎﻟﯽ ﺷﺄﻥ ﻣﻮﻻﻫﻢ ﻋﻤ‪‬ﺎ ﻳﺼﻔﻮﻥ‪ .‬ﺍﳊﻤﺪﷲ ﺍﻟﹼﺬﻯ ﻫﺪﺍﻧﺎ ﻟﻠﹼﺬﮐﺮ‬
‫ﺍﻻﮐﱪ ﻭﻣﺎ ﮐﻨ‪‬ﺎ ﻟﻨﻬﺘﺪﻯ ﻟﻮﻻ ﺍﻥ ﻫﺪﺍﻧﺎﺍﷲ ﺑﺎﷲ ﺍﺩﺧﻞ ﻭ ﺑﺎﷲ ﺍﻧﻄﻖ ﻭ ﺑﺎﷲ ﺍﻗﻮﻡ ﺑﲔ ﻳﺪﻯ ﺣﺠ‪‬ﺔﻩ ﻭ‬
‫ﻻ ﺣﻮﻝ ﻭ ﻻ ﻗﻮ‪‬ﺓ ﺍ ﹼﻻ ﺑﺎﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻟﻌﻈﻴﻢ‪ .‬ﺳﺒﺤﺎﻥﺍﻟﹼﺬﻯ ﺗﻔﻀ‪‬ﻞ ﻋﻠﯽ ﻫﺬﻩ ﺍﻻﻗﻠﹼﻪ ﳑ‪‬ﺎ ﳛﺼﻰ ﻭ‬
‫ﺍﺻﻌﺪﻫﺎ ﻓﻮﻕ ﻃﻮﺭﺍﳌﻨ‪‬ﺔ ﻭ ﺍﻟﺒﻬﺎﺀ ﻭ ﺍﺭﺍﻫﺎ ﻣﻦ ﺁﻳﺎﺕ ﺍﳌﺸﺮﻗﺔ ﻣﻦ ﺁﻳﺔ ﻭﺟﻬﻪ ﺍﻟﻌﻠﹼﻰ ﺍﻻﻋﻠﯽ ﻭ ﺍﳊﻤﺪ‬
‫ﷲ ﺍﻟﹼﺬﻯ ﻗﺪ ﺍﳒﺬﺑﲎ ﺍﻟﯽ ﺳﺎﺣﺔ ﻗﺪﺳﻪ ﻭ ﺷﺮ‪‬ﻓﲎ ﺑﻄﻠﻌﺔ ﺫﮐﺮﻩ ﻭ ﺍﻧﻐﻤﺴﲎ ﰱ ﻃﻤﻄﺎﻡ ﺣﺒ‪‬ﻪ ﻭ‬
‫ﻃﻬ‪‬ﺮﱏ ﻋﻦ ﺍﻟﹼﻨﻈﺮ ﺍﻟﯽ ﻏﲑﻩ‪ .‬ﻟﻪ ﺍﳊﻤﺪ ﲪﺪﹰﺍ ﺷﻌﺸﻌﺎﻧ‪‬ﻴﹰﺎ ﻭ ﻟﻪ ﺍﻟﹼﺸﮑﺮ ﺷﮑﺮﹰﺍ ﻣﺘﻌﺎﻟﻴﹰﺎ ﺳﺮﻣﺪﺍﻧ‪‬ﻴﹰﺎ‪.‬‬
‫ﺳﺒﺤﺎﻥﺍﷲ ﻣﺎ ﺍﻧﺎ ﻭ ﺫﻟﮏ ﺍﳌﻘﺎﻡ ﺍﻟﻌﻈﻤﻰ ﺑﻌﺰ‪‬ﺗﻪ ﻟﻮﻻ ﳝﺴﮑﲎ ﻓﻀﻠﻪ ﻟﮑﻨﺖ ﰱ ﻳﻮﻡ ﺍﳊﻀﻮﺭ‬
‫ﻣﻌﺪﻭﻣﹰﺎ‪ .‬ﻣﻮﻻﻯ ﻭ ﺳﻴ‪‬ﺪﻯ ﻭ ﮐﻬﻔﻰ ﻭ ﻣﻌﺘﻤﺪﻯ ﻳﺎ ﻣﻦ ﺟ ﹼﻞ ﺟﻼﻟﺘﮏ ﻋﻦ ﺍﻟﺒﻴﺎﻥ ﻭ ﻋﻈﻢ‬
‫ﺷﺮﺍﻓﺘﮏ ﻋﻦ ﺍﻟﹼﺘﺒﻴﺎﻥ‪ .‬ﺍﺷﻬﺪ ﺍﻥ ﺑﺎﺏ ﻣﻌﺮﻓﺘﮑﻢ ﻣﺴﺪﻭﺩ ﻻﻫﻞ ﺍﻻﻣﮑﺎﻥ ﻭ ﻣﻔﺘﻮﺡ ﳌﻦ ﻫﻮ ﻭﺍﻗﻒ‬
‫ﺑﺒﺎﺏ ﺍﻟﺒﻴﺎﻥ ﻭ ﻧﺎﻇﺮ ﺑﻌﲔ ﺍﻟﻌﻴﺎﻥ ﺑﺎ ﹼﻥﺍﷲ ﻗﺪ ﻃﻬ‪‬ﺮﮐﻢ ﻋﻦ ﺍﳌﺜﻠﻴ‪‬ﺔ ﻭ ﻧﺰ‪‬ﻫﮑﻢ ﻋﻦ ﺍﻟﺸ‪‬ﺒﻬﻴ‪‬ﺔ ﻭ ﻗﺪ‪‬ﺳﮑﻢ‬
‫ﻋﻦ ﺍﻻﻗﺘﺮﺍﻥ‪ .‬ﻃﻮﰉ ﹼﰒ ﻃﻮﰉ ﳌﻦ ﻓﺎﺕ ﺑﻔﻨﺎﺋﮑﻢ ﻭ ﺍﺣﲕ ﲟﺎﺀﺍﻟﹼﺬﻯ ﻧﺰﻝ ﻣﻦ ﲰﺎﺀ ﺛﻨﺎﺋﮑﻢ‪ .‬ﻃﻮﰉ ﳌﻦ‬
‫ﺍﺳﺒﻘﻪ ﺍﻟﻌﻨﺎﻳﺔ ﻭ ﻭﻓﺪ ﻋﻠﯽ ﺑﺴﺎﻁ ﺟﻼﻟﮑﻢ ﻭ ﻧﻈﺮ ﺍﻟﯽ ﺁﺛﺎﺭ ﲨﺎﻟﮑﻢ ﻭ ﲰﻊ ﻧﺪﺍﺀ ﺍﻟﻮﺭﻗﺎﺀ ﻋﻠﯽ‬
‫ﺩﻭﺣﺎﺕ ﺳﺪﺭﺓ ﺍﳌﻨﺘﻬﻰ ﰱ ﻓﻀﻠﮑﻢ ﻭ ‪‬ﺎﺋﮑﻢ ﺑﺎﰉ ﻭ ﺍﻣ‪‬ﻰ ﻭ ﻣﺎ ﰱ ﻋﻠﻢ ﺭﺑ‪‬ﻰ‪ .‬ﻓﻤﺎ ﺍﺟﻠﯽ ﺫﮐﺮﮐﻢ‬
‫ﺫﮐﺮﮐﻢ ﻭ ﺍﺟ ﹼﻞ ﺷﺄﻧﮑﻢ ﺷﺄﻧﮑﻢ ﻭ ﺍﻋﻠﯽ ﻗﺪﺭﮐﻢ ﻗﺪﺭﮐﻢ‪ .‬ﺑﮑﻢ ﺍﺧﺬ ﺭﻭﺡﺍﻟﻘﺪﺱ ﰱ ﺟﻨﺎﻥ‬
‫ﺍﻟﹼﺼﺎﻏﻮﺭﺓ ﻣﻦ ﺣﺪﺍﺋﻖ ﺑﺎﮐﻮﺭﺓ ﺍﻟﹼﻈﻬﻮﺭ ﻭ ﺑﮑﻢ ﻧﺰﻝ ﺍﻟﹼﻨﻮﺭ ﻋﻠﯽﺍﻟﹼﻄﻮﺭ ﻭ ﺑﮑﻢ ﻇﻬﺮ ﮐﺘﺎﺏ ﻣﺴﻄﻮﺭ‬
‫ﻕ ﻣﻨﺸﻮﺭ ﻋﻠﻴﮑﻢ ﺳﻼﻡﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻟﻐﻔﻮﺭ‪ .‬ﺍﺷﻬﺪ ﺍﻥ ﻗﺪ ﺍﺧﺬ ﻋﻬﺪ ﳏﺒ‪‬ﺘﮑﻢ ﻣﻦ ﮐ ﹼﻞ ﺫﺭ‪‬ﺍﺕ‬ ‫ﰱﺭ‪‬‬
‫ﺍﻟﻮﺟﻮﺩ ﻭ ﺍﻟﺰﻡ ﻃﺎﻋﺘﮑﻢ ﻋﻠﯽ ﮐ ﹼﻞ ﻣﺎ ﺑﺮﺯ ﰱ ﻋﺎﱂ ﺍﻟﹼﺸﻬﻮﺩ‪ .‬ﻳﺎ ﺳﻴ‪‬ﺪﻯ ﻭ ﻣﻮﻻﺋﻰ ﺍﺳﺘﻐﻔﺮﺍﷲ‬
‫ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺍﻻﻗﺘﺮﺍﻥ ﺑﻮﺻﻔﮑﻢ ﻭ ﺍﻟﹼﺘﻠﺠﻠﺞ ﻋﻨﺪ ﻣﻄﻠﻊ ﺫﮐﺮﮐﻢ ﺑﺎﰉ ﻭ ﻣﺎ ﰱ ﻋﻠﻢ ﺭﺑ‪‬ﻰ‪ .‬ﺟﺬﹼﺍﺑﻴ‪‬ﺘﮏ‬
‫ﻗﺪ ﺍﻧﻄﻘﲎ ﻭ ﻓﻀﻠﮏ ﻗﺪ ﺍﻗﺎﻣﲎ ﻭﺍ ﹼﻻ ﻭﺍﷲ ﻣﺎ ﺍﻧﺎ ﺷﻰﺀ ﺣﺘ‪‬ﻰ ﺍﻧﻔﺲ ﻋﻨﺪ ﻃﻠﻌﺘﮏ ﺍﻭ ﺍﲢﺮ‪‬ﮎ ﰱ‬
‫ﳏﻀﺮﮎ ﻭ ﺍﺳﺌﻞﺍﷲ ﺍﻟﻌﻔ ‪‬ﻮ ﻣﻦ ﺟﻮﺩﮎ ﻳﺎ ﻣﻮﻻﺋﻰ‪ .‬ﺭﻭﺡ ﺍﻫﻞﺍﻟﹼﺮﻭﺡ ﻓﺪﺍﮐﻢ ﻳﺎ ﺩﻟﻴﻞ ﺍﳌﺘﺤﻴ‪‬ﺮﻳﻦ ﻳﺎ‬
‫ﮐﻨﺰ ﺍﳌﻨﻘﺘﻘﺮﻳﻦ ﻳﺎ ﺣﺼﻦ ﺍﻟﻠﹼﻼﺋﺬﻳﻦ ﻳﺎ ﺣﺠ‪‬ﺔﺍﷲ ﺍﳌﻠﮏ ﺍﻟﻌﺪﻝ ﺍﳌﺒﲔ ﻭ ﺑﺎﺏ ﺻﻔﻴ‪‬ﻪ ﻭ ﺣﺒﻴﺒﻪ ﺩﻳ‪‬ﺎﻥ‬
‫ﻯ ﻭﺟﻪ ﺍﻟﻘﺎﮎ ﻭ‬ ‫ﻯ ﻟﺴﺎﻥ ﺍﺩﻋﻮﮎ ﻭ ﻗﺪ ﺍﺧﺮﺳﺖ ﺍﳌﻌﺎﺻﻰ ﻟﺴﺎﱏ ﻭ ﺑﺎ ‪‬‬ ‫ﻳﻮﻡﺍﻟﹼﺪﻳﻦ‪ .‬ﻳﺎ ﻣﻮﻻﻯ ﺑﺎ ‪‬‬
‫ﻗﺪ ﺍﺧﻠﻘﺖ ﺍﻟﹼﺬﻧﻮﺏ ﻭﺟﻬﻰ ﻭ ﮐﻴﻒ ﺍﺩﻋﻮﮎ ﻭ ﺍﻧﺎ ﺍﻧﺎ ﻭ ﮐﻴﻒ ﻻ ﺍﺩﻋﻮﮎ ﻭ ﺍﻧﺖ ﺍﻧﺖ ﻭ ﮐﻴﻒ‬
‫ﮐﻨﺖ ﻧﺎﻃﻘﹰﺎ ﻋﻨﺪ ﺳﺎﺣﺔ ﻗﺪﺳﮏ ﺣﲔ ﻻﻭﺟﻮﺩ ﻟﺬﮐﺮﻯ ﻟﺪﻳﮏ ﻭ ﮐﻴﻒ ﮐﻨﺖ ﺻﺎﻣﺘﹰﺎ ﺗﻠﻘﺎﺀ‬
‫ﻭﺟﻬﮏ ﻭ ﻗﺪ ﺍﻧﻘﻄﻊ ﺩﻋﻮﺓ ﺳﺮ‪‬ﮎ ﻭ ﮐﻴﻒ ﮐﻨﺖ ﺳﺎﮐﺘﹰﺎ ﻭ ﻗﺪ ﺍﺣﺮﻗﲎ ﺍﻟﹼﻨﺎﺭ ﺍﻟﹼﻨﺎﺯﻟﺔ ﻣﻦ ﳎﺮ‪‬ﺓ‬
‫ﺁﻳﺘﮏ ﺍﷲﺍﮐﱪ ﻣﺎ ﻫﺬﻩ ﺍﻟﹼﻨﺪﺍﺀ ﺍﻟﹼﺴﺎﻃﻌﺔ ﻣﻦ ﺍﻓﻖﺍﻟﹼﺜﻨﺎﺀ ﻭ ﻣﺎ ﻫﺬﺍﻟﹼﻨﻮﺭ ﺍﻟﹼﺬﻯ ﺗﺸﻌﺸﻊ ﻣﻦ ﻃﺮﺍﺯ ﺍﻟﻘﺪﺭﺓ‬
‫ﻭ ﺍﻟﺒﻬﺎﺀ ﻳﺎ ﺳﺒﺤﺎﻥﺍﷲ ﺍ ﹼﻥ ﺑﺮﻭﻕ ﺍﻧﻮﺍﺭ ﲨﺎﻟﻪ ﺧﻄﻒ ﺍﻻﺑﺼﺎﺭ ﻭﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻟﻐ‪‬ﻔﺎﺭ ﻗﺪ ﻗﻠﹼﺐ ﺑﺎﻗ ﹼﻞ ﻣﻦ‬
‫ﳌﺢ ﺍﻟﺒﺼﺮﺍﻟﻠﹼﻴﻞ ﺑﺎﻟﹼﻨﻬﺎﺭ ﻳﺎ ﺭﺑﺎﻩ ﻣﻦ ﺻﺎﺣﺐ ﻫﺬﺍﻟﹼﺼﻮﺕ ﺍﻟﹼﺬﻯ ﳛﲕ ﺍﻻﻣﻮﺍﺕ ﻭ ﳝﻴﺖ ﺍﻻﺣﻴﺎﺀ‬
‫ﺍﻟﻮﺍﻗﻔﲔ ﰱ ﺍﺭﺽ ﺍﳊﺴﺒﺎﻥ‪ .‬ﺍﷲ ﺍﮐﱪ ﻣﻦ ﺟﻼﻟﺘﻪ ﻭ ﺷﻮﮐﺘﻪ ﻭ ﻋﻈﻤﺘﻪ ﺑﻌﺰ‪‬ﺗﻪ‪ .‬ﻗﺪ ﻭﺟﺪ ﻣﻦ ﻧﻈﺮﺗﻪ‬
‫ﻋﺎﱂ ﺍﳉﱪﻭﺕ ﻭ ﮐﻮﻥ ﻣﻦ ﺩﻋﻮﺗﻪ ﺁﻳﺎﺕ ﺍﳌﻠﮑﻮﺕ ﻭ ﺧﺮﺏ ﺑﻨﻘﻤﺘﻪ ﺑﻨﻴﺎﻥ ﻋﺎﱂ ﺍﻟﹼﻨﺎﺳﻮﺕ ﺍﻟﹼﺬﻳﻦ‬
‫ﻧﺴﻮﺍ ﺣﻈﹼﻬﻢ ﻭ ﻣﺎﻋﺮﻓﻮﺍ ﳊﻨﻪ ﻳﺎ ﻣﻮﻻﻯ ﻭ ﺳﻴ‪‬ﺪﻯ ﻳﺎ ﺣﺠ‪‬ﺔﺍﻟﹼﺪﺍﻋﻰ ﺍﻟﯽ ﺍﳊﺒﻴﺐ ﺍﻟﹼﺬﻯ ﻫﻮ ﺣﺠﺎﺏ‬
‫ﺑﻴﻨﮏ ﻭ ﺑﲔ ﺍﶈﺒﻮﺏ ﻭ ﺑﺎﺏ ﳌﻦ ﻫﻮ ﻏﻴﺐ ﺍﻟﻐﻴﻮﺏ‪ .‬ﺑﺎﰉ ﻭ ﻣﺎ ﰱ ﻋﻠﻢ ﺭﺑ‪‬ﻰ‪ .‬ﻣﺎ ﻫﺬﺍﺍﻟﻨ‪‬ﺎﺭ ﺍﻟﹼﺬﻯ‬
‫ﻗﺪ ﺣﺮﻕ ﺍﻻﺳﺘﺎﺭ ﻭ ﻗﻄﻊ ﺍﻟﻘﺮﺍﺭ ﻭ ﻻ ﳝﻬﻞ ﺁﻧﹰﺎ ﻭ ﺗﺼﺪﺭ ﻣﻦ ﻋﲔ ﺣﺮﻑ ﻣﻦ ﮐﻼﻣﻪ ﲝﻮﺭ ﺍﻻﻧﻮﺍﺭ‬
‫ﺳﺒﺤﺎﻥﺍﷲ ﻣﻦ ﻫﺬﺍﺍﻟﹼﻄﻠﺴﻢ ﺍﻻﻋﻈﻢ ﻭ ﺍﻟﹼﺮﻣﺰ ﺍﳌﻨﻤﻨﻢ ﺍﻟﹼﺬﻯ ﺍﺗ‪‬ﮑﺄﻋﻠﯽ ﺑﺴﺎﻁ ﺍﻟﻘﺪﻡ ﻭ ﻳﻨﺎﺩﻯ ﺑﺼﻮﺕ‬
‫ﻋﺎﻝ ﺍﻧ‪‬ﻰ ﺍﻧﺎ ﻧﻮﺭ ﻣﻨﲑ ﻭ ﻗﺪﺭﺓ ﻗﺪﻳﺮ‪ .‬ﺍﻧ‪‬ﻰ ﺍﻧﺎ ﺁﻳﻪﺍﷲ ﺍﻟﺒﺼﲑ‪ .‬ﻳﺎ ﻣﻼﺀﺍﻻﻧﻮﺍﺭ ﺍﻧﺎ ﻧﻮﺭ ﺍﻻﻧﻮﺍﺭ ﻭ ﺳ ‪‬ﺮ‬
‫ﺍﻻﺳﺮﺍﺭ‪ .‬ﺍﻧﺎ ﺍﻟﹼﺬﻯ ﻋﻠﯽ ﻣﻌﺮﻓﱴ ﻳﺪﻭﺭﺍﳌﺪﺍﺭ‪ .‬ﺍﲰﻌﻮﺍ ﻧﺪﺍﺋﻰ ﺍﻧﺎ ﻋﲔ ﺍﻟﺒﻴﺎﻥ ﻭ ﺷﺠﺮﺓﺍﻟﺘﺒﻴﺎﻥ‪ .‬ﺍﻧﺎ ﺑﺎﺏ‬
‫ﺍﻻﻓﺘﺘﺎﻥ‪ .‬ﺍﻧﺎ ﺍﻟﻔﺮﻗﺎﻥ ﺍﻟﹼﺬﻯ ﺑﻪ ﳝﺘﺎﺯ ﺍﻫﻞ ﺍﻻﻃﻤﻴﻨﺎﻥ ﻣﻦﺍﻟﹼﺴﺎﲝﲔ ﰱ ﳉﹼﺔﺍﳋﺴﺮﺍﻥ‪ .‬ﺍﻧﺎﺍﳌﻴﺰﺍﻥ ﺍﻟﹼﺬﻯ‬
‫ﻭﺍﻗﻒ ﺑﺒﺎﺏ ﺍﻻﺫﻥ ﻭ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﻋﺮﻓﻮﺍ ﻳﺎ ﺍﻫﻞ ﺍﻟﻌﻴﺎﻥ ﻣﻦ ﻋﺮﻓﲎ ﻓﻘﺪ ﻋﺮﻑ ﻣﻮﻻﻩ ﻭ ﻣﻦ ﺟﻬﻠﲎ‬
‫ﻓﻘﺪ ﺟﻬﻠﻪ ﻭ ﻻ ﻳﻨﻔﻌﻪ ﻋﻤﻞﺍﻟﹼﺬﻯ ﻗﺪ ﺍﮐﺘﺴﺐ ﰱ ﻋ ‪‬ﺰ ﻭﺟﻬﻪ ﻣﻮﻻﻯ ﻭ ﺳﻴ‪‬ﺪﻯ ﻳﺎ ﺑﺎﺏ ﺍﳊﺠ‪‬ﺔ ﻭ‬
‫ﻣﻘﻴﻢ ﺍﶈﹼﺠﺔ ﺭﻭﺣﻰ ﻭ ﺭﻭﺡ ﻣﻦ ﰱ ﺍﻻﻣﮑﺎﻥ ﻓﺪﺍﺀ ﻣﻦ ﺍﺣﺒ‪‬ﮏ‪ .‬ﻗﺪ ﺍﳒﺬﺏ ﻫﺬﺍﺍﻟﹼﻨﻮﺭ ﺍﻣﺘﮏ ﺍﻵﺑﻘﺔ‬
‫ﺍﻟﯽ ﻃﺮﻓﻪ ﻭ ﺍﻣﺮﻫﺎ ﺑﺎﻻﺻﻐﺎﺀ ﺍﻟﯽ ﻗﻮﻟﻪ‪ .‬ﺍﷲ ﺍﷲ ﻣﻦ ﺣﺴﻦ ﻣﻨﻄﻘﻪ ﻭ ﺣﻼﻭﺓ ﻧﻈﺮﺗﻪ‪ ...‬ﻭ ﻗﺪ ﺍﺷﺎﺭ‬
‫ﺧﻔ‪‬ﻴﹰﺎ ﺑﺎﻧ‪‬ﻰ ﺍﻧﺎ ﻫﻮ ﻻ ﻓﺮﻕ ﺑﻴﲎ ﻭ ﺑﻴﻨﻪ ﻓﺎﻋﺮﻑ ﳊﲎ ﺍﻧﺎ ﻭ ﻋﻠﹼﻰ ﻣﻦ ﻧﻮﺭ ﻭﺍﺣﺪ ﻭ ﻣﻦ ﺷﺠﺮﺓ‬
‫ﻭﺍﺣﺪﺓ ﻓﺎﻃﺒﻖ ﺍﻟﻌﺎﳌﲔ ﻭ ﺍﻋﺮﻑ ﺍﻟﹼﺮﻣﺰﻳﻦ ﺍﻧﺎﺍﻟﹼﺬﻯ ﻗﺪ ﮐﻨﺖ ﺟﻠﻴﺴﻪ ﺣﲔ ﻻ ﻭﺟﻮﺩ ﻟﺸﻰﺀ ﻭ ﮐﻨﺖ‬
‫ﺍﻧﻴﺴﻪ ﺣﲔ ﻻﳘﺲ ﻟﻨﻔﺲ‪ .‬ﺍﻧﺎﺍﻻﺳﺒﻖ ﳌﺎ ﺳﺒﻖ ﻭ ﺍﻟﻔﺎﺗﻖ ﳌﺎﺭﺗﻖ ﻭ ﺍﻟﹼﺴﺮ ﳌﺎ ﻋﻠﻖ ﻭ ﺍﳊﺮﻑ ﺍﻟﹼﺬﻯ ﺑﻪ‬
‫ﺍﺳﺘﻨﻄﻖ ﻭ ﺍﻻﺳﻢ ﺍﻟﹼﺬﻯ ﺑﻪ ﺳﮑﻦ ﻭ ﺍﺷﺮﻕ ﻭ ﺍﻥ ﱂ ﺍﮐﻦ ﻋﻨﺪﻩ ﻭﺍﷲ ﻣﺎ ﻇﻬﺮ ﺍﻣﺮﻩ ﻭ ﻣﺎ ﺑﺮﺯ ﺳﺮ‪‬ﻩ‬
‫ﺍﻧﺎ ﺻﺎﺣﺐ ﺍﻟﹼﺘﻔﺼﻴﻞ ﻭ ﻫﻮ ﺻﺎﺣﺐ ﺍﻻﲨﺎﻝ‪ .‬ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻮﺣﻰ ﺍﻧﺎ ﺻﺎﺣﺐ ﺍﻻﳍﺎﻡ ﻋﻨﺪ ﻣﻠﻴﮏ‬
‫ﺍﻟﻔﻌ‪‬ﺎﻝ‪ .‬ﻓﻘﺪ ﺻﺮﺡ ﺑﺎﳌﺮﺍﺩ ﻳﺎ ﺳﻴ‪‬ﺪﻯ ﻭ ﻓﺘﺢ ﺑﺎﺏ ﺍﳌﺮﺍﺩ ﻭ ﻇﻬﺮ ﺍﲰﻪ ﺍﻟﹼﺸﺮﻳﻒ ﺍﳉﻮﺍﺩ ﺍﳊﺎﮐﻰ ﰱ‬
‫ﺭﺗﺒﺔ ﺍﻟﺘ‪‬ﺮﺑﻴﻊ ﻋﻦ ﺳﺒﻊ ﺍﳌﺜﺎﱏ ﻻﻫﻞ ﺍﻟﺴ‪‬ﺪﺍﺩ‪ .‬ﺳﻴ‪‬ﺪﻯ ﺳﻴ‪‬ﺪﻯ ﻳﺎ ﺑﺎﺏ ﺍﳊﹼﺠﺔ ﻭ ﻣﺘ‪‬ﻤﻢ ﺍﻟﹼﻨﻌﻤﺔ‬
‫ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﮏ ﻭ ﺗﻌﺎﻟﯽ ﺷﺄﻥ ﺣﺒﻴﺒﮏ ﺍﻭ‪‬ﻝ ﻃﺮﺍﺯ ﻻﺡ ﻭ ﳌﻊ ﻭ ﺍﺷﺮﻕ ﻭ ﻃﻠﻊ ﻭ ﻧﻄﻖ ﻭ ﺭﻓﻊ ﻭ‬
‫ﺻﻤﺖ ﻭ ﺧﺸﻊ ﻻﺳﺘﻨﻄﺎﻕ ﺍﻟﻄﻼﺋﻊ ﻭ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﻀ‪‬ﻐﺎﺋﻦ ﳑ‪‬ﻦ ﺻﺪﻕ ﻭ ﲰﻊ ﻭ ﮐﺬﺏ ﻭ ﻃﻤﻊ‬
‫ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻼﻣﻪ ﻋﻠﻴﮏ ﻳﺎ ﻭﺍﻗﻔﹰﺎ ﻋﻠﯽ ﺍﻟﹼﻄﺘﻨﺠﲔ ﻭ ﺣﺎﻣﻞ ﺍﻟﺴ‪‬ﺮﻳﻦ ﻭ ﺑﺮﺯﺧﹰﺎ ﺑﲔ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﻗﺪ ﮐﺸﻒ ﺍﳊﺠﺎﺏ ﻭ ﺭﻓﻊ ﺍﻟﹼﻨﻘﺎﺏ ﻭ ﺗﻸﻷ ﴰﺲ ﻣﻌﺮﻓﺘﻪ ﻣﻦ ﻭﺭﺍﺀﺍﻟﹼﺴﺤﺎﺏ ﺑﺎﱏ ﺍﻧﺎ ﺑﺎﺏ ﺍﻟﺒﺎﺏ‬
‫ﻭ ﻣﻔﺮﻕ ﺍﻟﮑﺘﺎﺏ ﻳﺎ ﻣﻔﻀﻞ ﺍﺫﺍ ﻏﺎﺏ ﺍﳌﻮﻟﯽ ﻋﻦ ﺍﺑﺼﺎﺭﺍﳋﻠﻖ ﻓﻬﻢ ﺍﶈﺠﻮﺑﻮﻥ ﺑﺎﻟﻐﻴﺒﺘﻪ ﳑﺘﺤﻨﻮﻥ‬
‫ﺑﺎﻟﹼﺼﻮﺭﺓ ﺍﻧﺎ ﻫﻮ ﻫﻮ ﺍﻧﺎ ﺍﻟﹼﻨﺎﻃﻖ ﰉ ﻭ ﺍﻧﺎﺍﻟﹼﺼﺎﻣﺖ ﻟﻪ‪ .‬ﺍﻧﺎﺍﳊﺒﻴﺐ ﻭ ﻫﻮﺍﶈﺒﻮﺏ ﻭ ﺍﻧﺎﺍﻟﹼﻄﺎﻟﺐ ﻭ‬
‫ﻫﻮﺍﳌﻄﻠﻮﺏ ﺑﻌﺰ‪‬ﻩ ﺭﺑ‪‬ﻰ ﻣﺎ ﻓﺎﺭﻗﺘﻪ ﺑﺎﻗ ﹼﻞ ﻣﻦ ﺁﻥ ﺍﻟﹼﺬﻯ ﻭﺭﺩﺕ ﺍﻟﯽ ﻋﺎﱂ ﺍﻻﻣﮑﺎﻥ ﻓﻬﻮ ﻗﺪﮐﺎﻥ ﺍﮐﱪ‬
‫ﻣﻨ‪‬ﻰ ﺑﺴﺘ‪‬ﺔ ﺍﻳ‪‬ﺎﻡ ﻭ ﻫﻮﺍﳌﺴﺘﻮﻯ ﻋﻠﯽ ﻋﺮﺵ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﻧﺎﺍﳌﻌﻄﻰ ﻟﮑ ﹼﻞ ﺫﳛ ‪‬ﻖ ﺣﻘﹼﻪ ﰱ ﮐ ﹼﻞ ﺁﻥ‪ .‬ﻋﻤﻴﺖ‬
‫ﻋﲔﺍﻟﹼﺬﻯ ﻻﺗﺮﺍﱏ ﺑﺎﻧ‪‬ﻰ ﻗﺪ ﻃﻠﻌﺖ ﻣﻦ ﺑﻴﺖ ﻧﻮﺭﺍﻟﹼﺬﻯ ﻫﻮ ﻣﻊ ﺻﻮﺭﺓ ﺍﳌﻄﹼﻬﺮﺓ ﻭ ﺍﳍﻴﮑﻞ ﺍﳌﻨﻮ‪‬ﺭﺓ ﻗﺪ‬
‫ﮐﺎﻥ ﻭﺍﺣﺪﹰﺍ ﻭ ﻫﻰ ﻟﻪ ﻭ ﻻﺟﻞ ﺳﲑﻯ ﰱ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻮﺍﺣﺪﻳ‪‬ﺔ ﻇﻬﺮ ﺳﺮ‪‬ﺍﻻﺣﺪﻳ‪‬ﺔ ﺑﻌﺪ ﮐﻤﺎﻟﯽ ﻭ‬
‫ﺑﻠﻮﻏﻰ ﺗﺴﻌﺔ ﻭ ﻋﺸﺮﺍ ﻣﻮﻻﺋﻰ ﺍﺳﺘﻐﻔﺮ ﺭﺑ‪‬ﻰ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺍﻻﻗﺘﺮﺍﻥ ﺑﻮﺻﻔﻪ ﻭﺍﻟﹼﺘﻠﺠﻠﺞ ﻋﻨﺪ ﺳﺎﺣﺔ‬
‫ﳎﺪﻩ ﻣﻮﻻﺋﻰ ﻳﺎ ﻣﻦ ﺣﻴﺎﺗﻰ ﻣﻦ ﻧﺴﻤﺎﺕ ﺭﻳﺎﺽ ﻗﺮﺑﮏ ﻗﺪ ﻧﺸﺄﺕ ﻭ ﺫﺍﺗﻰ ﻣﻦ ﻗﻄﺮﺍﺕ ﲰﺎﺀﺍﻟﹼﻨﺎﺯﻟﺔ‬
‫ﻣﻦ ﺳﺤﺎﺏ ﳎﺪﮎ ﻗﺪ ﺫﻭ‪‬ﺗﺖ ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﮏ ﻭ ﻋﻠﯽ ﻣﻦ ﺍﺗ‪‬ﺒﻌﮏ‪ .‬ﻫﻞ ﻋﺮﻓﺖ ﺍﻣﺘﮏ ﺳ ‪‬ﺮ ﻣﺎ‬
‫ﻫﻰ ﻣﺄﻣﻮﺭﺓ ﲟﻌﺮﻓﺘﻪ ﺍﻭﻻ‪ .‬ﻓﺎﻃﻤﺌﻨ‪‬ﻰ ﻳﺎ ﻣﻮﻻﺋﻰ ﺑﺬﮐﺮﮎ ﻭ ﺍﳒﺬﺑﲎ ﺍﻟﯽ ﺳﺎﺣﺔ ﻗﺪﺳﮏ‪ .‬ﺑﻌﺰ‪‬ﺗﻪ ﻟﺌﻦ‬
‫ﻃﺎﻟﺒﺘﲎ ﺑﺬﻧﻮﰉ ﻻ ﻃﺎﻟﺒﻨﮏ ﺑﮑﺮﻣﮏ ﻣﻮﻻﺋﻰ‪ .‬ﻭﺍﷲ ﻗﺪ ﺣﺮﻗﺖ ﻣﻦ ﻧﺎﺭ ﺩﻋﻮﺗﻪ ﻭ ﻣﺎ ﺑﻘﻴﺖ ﺷﻴﺌﹰﺎ‪.‬‬
‫ﻋﺮ‪‬ﻓﲎ ﻧﻔﺴﮏ ﺍﻟﹼﺬﻯ ﻫﻮ ﺣﺎﻣﻞ ﻟﻨﻮﺭﻩ ﻭ ﺩﺍ ﹼﻝ ﺍﻟﯽ ﻇﻬﻮﺭﻩ‪ .‬ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﮏ ﻭ ﺭﻭﺣﻰ ﻓﺪﺍﺀ ﻣﻦ‬
‫ﰱ ﻳﺎ ﻣﻮﻻﺋﻰ ﳘﺲ ﺍﻟﻄﻼﺋﻊ ﻭ ﻧﻄﻖ ﺍﻟﹼﺴﺮﺍﺋﺮ ﺑﺎﻥ‬ ‫ﺍﺣﺒ‪‬ﮏ‪ .‬ﻓﻘﺪ ﺍﲰﻊ ﺑﺴﻤﻌﮏ ﺍﳌﻮﺩﻋﺔ ﹼ‬
‫ﺫﮐﺮﺍﷲﺍﻟﻌﻠﹼﻰ ﺍﻻﮐﱪ ﺗﻌﺎﻟﯽ ﺷﺄﻧﻪ ﻗﺪ ﺍﺩ‪‬ﻋﻰ ﻟﻨﻔﺴﻪﺍﻟﹼﺸﺮﻳﻒ ﻣﻘﺎﻣﺎﺕ ﻓﻘﺒﻠﻨﺎﻩ ﻭ ﺑﺮﺯ ﺁﻳﺎﺕ ﻓﺤﻤﻠﻨﺎﻩ‬
‫ﻭ ﮐﺴﺮﺍﳊﺪﻭﺩ ﻭ ﺍﻗﻤﻊ ﺑﻨﻴﺎﻥ ﺍﻟﻘﻴﻮﺩ ﻭ ﺟﻌﻞ ﺍﻵﻳﺎﺕ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻓﺴﻤﻌﻨﺎﻩ ﻓﻤﺎ ﻫﺬﺍﺍﻟﻨ‪‬ﺪﺍﺀ ﺍﻟﺒﺪﻳﻊ‬
‫ﺍﻟﹼﺬﻯ ﻗﺪ ﻣﻸﺍﻻﺻﻘﺎﻉ ﻭ ﻳﺄﺧﺬ ﻋﻬﺪ ﻭﻻﻳﺔ ﺫﻭﻯﺍﻟﻘﺮﰉ ﻭ ﻣﻦ ﻫﺬﺍﺍﻟﻔﱴ ﺍﻟﹼﺬﻯ ﻣﺎ ﻗﺮﺀ ﻣﻦ ﺍﻟﻌﻠﻢ‬
‫ﺣﺮﻓﹰﺎ ﻭ ﻗﺪ ﺍﺗ‪‬ﺨﺬ ﻟﻨﻔﺴﻪ ﺣﺒﻴﺒﹰﺎ ﻣﱴ ﻫﻮ ﻭ ﻫﺬﺍﺍﳌﻘﺎﻡ ﺍﻟﻌﻈﻤﻰ ﻭ ﻗﺪ ﮐﺎﻥ ﻣﻌﻪ ﰱ ﻫﺬﺍﺍﻟﻌﺎﱂ ﺑﻠﺒﺲ‬
‫ﺍﻟﹼﺘﺠﺎﺭﺓ ﻣﺸﻬﻮﺩﹰﺍ‪ .‬ﺍﷲ ﺭﺑ‪‬ﻰ ﺁﻣﻨﺖ ﺑﮏ ﻭ ﲝﺒﻴﺒﮏ ﻭ ﺑﻮﻟﻴ‪‬ﮏ ﻭ ﺑﺎﻭﻟﻴﺎﺋﮏ ﺍﻟﹼﻨﺠﺒﺎﺀ ﻭ ﺻﺪ‪‬ﻗﺖ‬
‫ﺭﺳﻠﮏ‪ .‬ﻭﻓﹼﻘﲎ ﻻﻃﺎﻋﺔ ﺍﻣﻨﺎﺋﮏ ﻭ ﺍﺗ‪‬ﺒﺎﻉ ﺭﺳﻠﮏ ﲝ ‪‬ﻖ ﳏﻤ‪‬ﺪ ﻭ ﺁﻟﮏ ﻭ ﲝ ‪‬ﻖ ﺷﻴﻌﺔ ﳏﻤ‪‬ﺪ ﺗﻌﺎﻟﯽ‬
‫ﺫﮐﺮﻩ ﻭ ﺟ ﹼﻞ ﺛﻨﺎﺋﮏ ﻳﺎ ﻣﻮﻻﺋﻰ ﻳﺎ ﻣﻦ ﻏﺮ‪‬ﱏ ﮐﺮﻣﮏ ﻭ ﺍﻧﻄﻘﲎ ﻓﻀﻠﮏ ﺍﺳﺘﻐﻔﺮﮎ ﻭ ﺍﺗﻮﺏ‬
‫ﺍﻟﻴﮏ‪ .‬ﻋﺮ‪‬ﻓﲎ ﻧﻔﺴﮏ ﻓﺎﻧ‪‬ﮏ ﺍﻥ ﱂ ﺗﻌﺮﻓﲎ ﻧﻔﺴﮏ ﱂ ﺍﻋﺮﻑ ﺣﺒﻴﺒﮏ‪ .‬ﻓﺎﻧ‪‬ﮏ ﺍﻥ ﱂ ﺗﻌﺮﻓﲎ‬
‫ﺣﺒﻴﺒﮏ ﱂ ﺍﻋﺮﻑ ﺣﺠ‪‬ﺘﮏ ﻓﺎﻧ‪‬ﮏ ﺍﻥ ﱂ ﺗﻌﺮﻓﲎ ﺣﺠﺘ‪‬ﮏ ﺿﻠﻠﺖ ﻋﻦ ﺩﻳﲎ ﻳﺎ ﺳﻴ‪‬ﺪﻯ ﻭ ﻣﻮﻻﺋﻰ‬
‫ﺏﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﮏ‪ .‬ﺍﺳﺌﻞﺍﻟﻌﻔﻮ ﻣﻦ ﺟﻨﺎﺑﮏ ﻭ ﺭﻭﺡ ﻣﻦ ﰱﺍﻻﻣﮑﺎﻥ ﻓﺪﺍﮎ‪ .‬ﺍﳊﻤﺪﷲ ﺭ ‪‬‬
‫‪ _ ٣‬ﺭﺳﺎﻟﻪ ﺟﻨﺎﺏﻃﺎﻫﺮﻩ ﺧﻄﺎﺏ ﺑﻪﺑﺮﺧﻰ ﺍﺯﺑﺎﺑﻴﺎﻥ ﺿﻌﻴﻒ ﺍﻻﳝﺎﻥ ﭘﺲ ﺍﺯﺧﺮﻭﺝ ﺍﺯ ﮐﺮﺑﻼ‬
‫)‪(٣٤‬‬
‫ﺑﺴﻢﺍﷲﺍﻟﹼﺮﲪﻦﺍﻟﹼﺮﺣﻴﻢ‪ .‬ﺑﺴﻤﻪﺍﻟﻌﻠﹼﻰ ﺍﻻﻋﻠﯽ‪ .‬ﺍﲪﺪﮎ ﻳﺎ ﻣﻦ ﻟﮏ ﺍﳉﻮﺩ ﻭ ﺍﻟﺒﻬﺎﺀ ﻭ ﺍﻟﻌﻈﻤﺔ ﻭ ﺍﻟﹼﺜﻨﺎﺀ‬
‫ﺑﻘﺪﺭﺗﮏ ﺗﻔﻌﻞ ﻣﺎﺗﺸﺎﺀ ﺑﻼﺷﺎﺀ ﻭ ﺑﺎﺑﺪﺍﻋﮏ ﻳﻈﻬﺮ ﺳﺮ‪‬ﺍﻻﻧﺸﺎﺀ ﻓﻘﺪ ﻓﺘﺤﺖ ﺑﺎﺑﹰﺎ ﻣﻦ ﻋﺎﱂ ﺍﻟﻌﻤﺎﺀ ﻭ‬
‫ﻇﻬﺮﺕ ﮐﻴﻨﻮﻧﺘﮏ ﺍﻻﻋﻠﯽ ﺑﻼﮐﻴﻔﻮﻓﺔ ﻗﺒﻠﻬﺎ ﻣﺴﺘ ‪‬ﺪ ﹰﻻ ﺑﻨﻔﺴﻬﺎ ﻋﻠﯽ ﻧﻔﺴﻬﺎ ﻟﻴﻨﺠﺬﺏ ﺍﳊﻘﺎﺋﻖ ﺍﻟﯽ‬
‫ﺳﺎﺣﺔ ﻋﺰ‪‬ﮎ ﺍﻻﻋﻠﯽ ﻭ ﻳﻈﻬﺮ ﺭﻣﺰﮎ ﺍﳌﻌ‪‬ﻤﻰ ﻭ ﺍﻟﺼﻠﻮﺓﺍﻟﹼﺬﻯ ﻻﻏﺎﻳﺔ ﳍﺎ ﻋﻠﯽ ﺍﻟﹼﺬﻯ ﺍﺻﻄﻔﻴﺘﻪ ﰱ‬
‫ﻳﻮﻡ ﺍﻻﻧﺸﺎﺀ ﺣﲔ ﱂ ﻳﮏ ﺷﻴﺌﹰﺎ ﻣﺬﮐﻮﺭﹰﺍ‪ .‬ﻭﺍﻟﹼﺴﻼﻡ ﻋﻠﯽﺍﻟﻄﹼﺎﺋﺮﺍﳌﺮﻓﺮﻑ ﰱ ﻋﺎﱂ ﺍﻟﻌﻤﺎﺀ ﻭ ﺍﻟﺒﺎﺭﻕ‬
‫ﺑﻨﻮﺭﻩ ﺁﻓﺎﻕﺍﻟﹼﺴﻤﺎﺀ ﺍﻟﹼﺬﻯ ﻇﻬﺮﺕ ﺑﻪ ﺁﻳﺎﺕ ﺍﻟﺴ‪‬ﻤﺎﺀ ﰱ ﺟ ‪‬ﻮ ﺍﳍﻮﺍﺀ ﻭ ﻋﻠﯽ ﺑﺮﻭﻗﺎﺗﻪ ﺍﻟﹼﻼﻣﻌﺔ ﻭ ﻗﻮﺍﺋﻤﻪ‬
‫ﺍﻟﺴﺎﻃﻌﺔ ﻭ ﺭﻣﻮﺯﺍﺗﻪ ﺍﻟﮑﺎﺷﻔﺔ ﻭ ﺟﻮﺍﻫﺮﻩ ﺍﳌﺘﻸﻟﺌﻪ ﻣﻦ ﻋﺎﱂ ﺍﻟﺒﻬﺎﺀ ﻭ ﻋﻠﯽﺍﻟﺪ‪‬ﻻﻟﻪ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻭ ﺍﻟﮑﻠﻤﺔ‬
‫ﺍﹼﻟﺘ‪‬ﺎﻣﺔ ﺍﻟﻮﺭﻗﺔ ﺍﳌﺒﺎﺭﮐﺔ ﻣﻦ ﺍﻟﹼﺸﺠﺮﺓ ﺍﻟﺒﻴﻀﺎﺀ ﻭ ﺍﻟﹼﺘﺤﻴ‪‬ﺔ ﻭ ﺍﻟﮑﺮﺍﻣﺔ ﺍﳌﻨﺠﺒﺔ ﺍﻟﯽ ﺩﺍﺭ ﺍﳌﻘﺎﻣﺔ ﺍﻟﹼﱴ ﻻ‬
‫ﺲ ﺑﺎﻫﻠﻬﺎ ﻟﻐﻮﺏ ﺍﻻﺷﺎﺭﺍﺕ ﻭ ﻻ ﻳﺼﻴﺒﻬﻢ ﺗﻌﻮﺏ ﺍﻟﹼﺪﻻﻻﺕ ﻋﻠﯽﺍﻟﹼﺪﺍﺧﻠﲔ ﰱ ﳉﹼﺔ ﺍﻻﺣﺪﻳ‪‬ﺔ ﻭ‬ ‫ﳝ ‪‬‬
‫ﺍﳌﻄﹼﻬﺮﻳﻦ ﺩﺍﺭﺍﷲ ﻋﻦ ﺍﺷﺎﺭﺍﺕ ﺍﻟﹼﻨﻔﺴﺎﻧﻴ‪‬ﺔ ﺍﻟﻮﺭﻗﺎﺕ ﺍﻟﹼﻨﺎﺯﻟﺔ ﻣﻦ ﺷﺠﺮﺓ ﺍﻟﺜﹼﻨﺎﺀ ﻭ ﺍﶈﺘﺮﻗﲔ ﺑﻨﺎﺭﺍﻟﺒﻴﻀﺎﺀ‬
‫ﻭ ﺍﳌﺘﻸﻟﺌﲔ ﺑﻨﻮﺭﺍﻟﹼﺼﻔﺮﺍﺀ ﻭ ﺍﳌﻨﻐﻤﺴﲔ ﰱ ﻃﻤﻄﺎﻡ ﺍﳊﻤﺮﺍﺀ ﻭ ﺍﳌﺘﺮﻓﺮﻓﲔ ﰱ ﮐﺜﻴﺐ ﺍﳋﻀﺮﺍﺀ ﻭ‬
‫ﺍﳌﺘﻘﻠﹼﺒﲔ ﺑﲔ ﻳﺪﻯ ﺭﺑ‪‬ﻬﻢ ﺍﻻﻋﻠﯽ ﺍﳋﺎﺷﻌﲔ ﺍﻟﹼﺬﻳﻦ ﻻﺗﺴﻤﻊ ﻣﻨﻬﻢ ﺣﺮﮐﺔ ﻭ ﻻ ﳘﺴﹰﺎ ﻭ ﻟﻌﻨﺔﺍﷲ‬
‫ﻋﻠﯽﺍﻟﹼﺬﻳﻦ ﻏﻴ‪‬ﺮﻭﺍ ﻓﻄﺮﺓﺍﷲ ﻭ ﺑﺪ‪‬ﻟﻮﺍ ﻧﻌﻤﺔﺍﷲ ﻭ ﺍﻋﺮﺿﻮﺍ ﻋﻦ ﺍﻵﻳﺔ ﺍﻟﺒﺪﻳﻌﺔ ﺍﳌﺘﺠﻠﻴ‪‬ﺔ ﺍﳌﺘﺮﻓﺮﻓﺔ ﰱ ﻋﺎﱂ‬
‫ﺍﻟﻌﻤﺎﺀ ﺍﳌﻌﻠﹼﻘﺔ ﰱ ﺟ ‪‬ﻮ ﺍﳍﻮﺍﺀ ﻣﺘﺸﻬﻘﹼﺔ ﻣﻨﺎﺩّ‪‬ﻳّﺔ ﺑﺎﻥ ﺍﳌﻠﮏ ﷲ ﺍﻟﻌﻠ ‪‬ﻰﺍﻻﻋﻠﯽ‪ .‬ﻳﺎ ﺍﻳ‪‬ﻬﺎﺍﳌﻸ ﻻ ﺗﺼﺒﻐﻮﺍ‬
‫ﻫﺬﻩﺍﻵﻳﺔ ﺍﻟﺒﺪﻳﻌﺔ ﺑﺪﻣﺎﺀ ﺍﻧﻔﺴﮑﻢ ﻓﺎﻧ‪‬ﻬﺎ ﺁﻳﺔﺍﷲ ﺍﻻﻋﻠﯽ ﻭ ﻻ ﺗﻄﺮﺣﻮﻫﺎ ﰱ ﻣﻘﺎﻡ ﺍﻟﹼﺬﻯ ﻻ ﻳﻠﻴﻖ‬
‫ﺑﺸﺄﻬﻧﺎ ﻣﻦ ﻗﻮﺍﺑﻞ ﺍﻻﻣﮑﺎﻧﻴ‪‬ﺔ ﻭ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻈﻠﻤﺎﻧﻴ‪‬ﺔ ﻭ ﻻ ‪‬ﻠﮑﻮﻫﺎ ﺑﺎﻻﺷﺎﺭﺍﺕ ﺍﻟﻨﻔﺴﺎﻧﻴ‪‬ﺔ ﻭ ﻻ‬
‫ﲢﺒﺴﻮﻫﺎ ﰱ ﺑﻴﻮﺕ ﺍﻟﻄﺒﻌﺎﻧﻴ‪‬ﺔ ﺑﻞ ﺍﻧﻈﺮﻭﺍ ﺍﻟﻴﻪ ﺑﻌﻴﻨﻬﺎ ﻓﺎﻧ‪‬ﻬﺎ ﻣﻨﺰ‪‬ﻫﺔ ﻋﻦ ﺍﻻﻗﺘﺮﺍﻥ ﻭ ﻃﻠﻌﺘﻬﺎ ﻋﺎﺭﻳﺔ ﻋﻦ‬
‫ﺍﻻﻣﮑﺎﻥ ﻭ ﻟﻴﻄﻠﻊ ﻟﻮ ﺷﺎﺀ ﻣﻦ ﺣﻘﺎﺋﻘﮑﻢ ﰱ ﮐ ﹼﻞ ﺁﻥ ﺑﺴ‪‬ﺮ ﺍﻟﺘ‪‬ﺒﻴﺎﻥ ﻭ ﻻ ﺗﻐﻔﻠﻮﺍ ﻋﻦ ﻧﺪﺍﺋﻬﺎ ﺑﺎﻟﻌﻴﺎﻥ ﻭ‬
‫ﻻﲢﺮﻣﻮﺍ ﺍﻧﻔﺴﮑﻢ ﻣﻦ ﻓﻴﻀﻬﺎ ﻓﺎﻧ‪‬ﻬﺎ ﻻ ﺗﻌﻄﻴﻞ ﳍﺎ ﰱ ﮐ ﹼﻞ ﻣﮑﺎﻥ ﻭ ﻳﺴﺘﺪ ﹼﻝ ﺑﻨﻔﺴﻬﺎ ﺍﻟﯽ ﺍﻟﺒﻴﺎﻥ‪.‬‬
‫ﺍﻳ‪‬ﺎﮐﻢ ﻳﺎ ﻣﻼﺀ ﺍﻻﻧﻮﺍﺭ ﻓﺎ ﹼﻥﺍﻟﹼﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﲝﺴﺒﺎﻥ ﻭ ﻳﺪﻭﺭﺍﻻﻣﮑﺎﻥ ﻭ ﳜﺮﺝ ﻣﺎﰱ ﺍﻻﺿﻐﺎﻥ‬
‫ﺑﺴ ‪‬ﺮﺍﻻﮐﻮﺍﻥ‪ .‬ﻳﺎ ﺍﻫﻞ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﻭﻟﯽﺍﻻﻓﺌﺪﺓ ﻭ ﺍﻻﻳﻘﺎﻥ ﻭ ﻳﺎ ﺍﻫﻞ ﺍﻟﹼﻠﺒﺎﺏ ﺍﳌﺘ‪‬ﻤﻴﺰ ﺑﲔ ﺍﳌﺎﺀ ﻭ ﺍﻟﺘ‪‬ﺮﺍﺏ‬
‫ﺍﻟﹼﺬﻳﻦ ﻟﺸﺄﻬﻧﻢ ﺗﺴﻤﻴﺔﺍﻻﻧﺴﺎﻥ ﺍﲰﻌﻮﺍ ﻧﺪﺍﺀ ﻫﺬﻩ ﺍﻻﻗﻠﹼﺔ ﳑ‪‬ﺎ ﳛﺼﻰ ﻣﻦ ﺍﻓﻖ ﺍﻟﺒﻴﺎﻥ ﻭ ﻗﻮﻣﻮﺍ ﻭ ﺍﻧﺘﺒﻬﻮﺍ‬
‫ﻣﻦ ﻧﻮﻡ ﺍﻟﻐﻔﻠﺔ ﻓﺎﱏ ﺍﺭﻯ ﮐﻠﹼﮑﻢ ﺳﮑﺮﺍﻥ ﻭ ﻏﺎﻓﻠﻮﻥ ﻋﻦ ﻋﻈﻤﺔ ﺣﮑﻢﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻟﹼﺴﺒﺤﺎﻥ ﻭ‬
‫ﺳﺎﲝﻮﻥ ﰱ ﻃﻤﻄﺎﻡ ﺍﳋﺴﺮﺍﻥ ﻭ ﻧﺎﻇﺮﻭﻥ ﺍﻟﯽ ﻭﺟﻪ ﻗﺒﻴﺤﺔ ﮐﺪﺭﺓ ﻭ ﻣﻌﺮﺿﻮﻥ ﻋﻦ ﺧﲑﺍﺕ ﺍﳊﺴﺎﻥ‬
‫ﻭ ﺷﺎﺭﺑﻮﻥ ﻣﻦ ﻣﺎﺀ ﻣﺘﻌﻔﹼﻨﻪ ﰱ ﺩﺍﺭﺍﻟﻨﻴ‪‬ﺮﺍﻥ‪ .‬ﺍﲰﻌﻮﺍ ﻧﺪﺍﺋﻰ ﻭ ﺗﺬﹼﮐﺮﻭﺍ ﻭ ﺗﻔﮑﹼﺮﻭﺍ ﻭ ﺍﺗ‪‬ﺒﻌﻮﺍ ﺍﺣﺴﻦ ﻣﺎ‬
‫ﺍﻧﺰﻝ ﺍﻟﻴﮑﻢ ﻓﺎ ﹼﻥ ﻫﺬﺍ ﻭﺍﷲ ﻫﻮﺍﳌﻴﺰﺍﻥ ﺍﻟﹼﺬﻯ ﺑﻪ ﳝﺘﺎﺯ ﺍﻻﻧﺴﺎﻥ ﻋﻦ ﻏﲑﺍﻻﻧﺴﺎﻥ ﮐﻤﺎ ﻧﺒ‪‬ﻪﺍﻟﺮ‪‬ﺏ‬
‫ﺍﻟﺴﺒﺤﺎﻥ ﻭﺍﻟﹼﺬﻳﻦ ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻄﹼﺎﻏﻮﺕ ﺍﻥ ﻳﻌﺒﺪﻭﻫﺎ ﻭ ﺍﻧﺎﺑﻮﺍ ﺍﻟﯽﺍﷲ ﻓﺒﺸ‪‬ﺮ ﻋﺒﺎﺩﻯ ﻭﺍﻟﹼﺬﻳﻦ ﻳﺴﺘﻤﻌﻮﻥ‬
‫ﺍﻟﻘﻮﻝ ﻓﻴﺘﺒ‪‬ﻌﻮﻥ ﺍﺣﺴﻨﻪ ﻓﻘﺪ ﲰﻌﺖ ﺑﻌﻀﹰﺎ ﻣﻦ ﺍﻻﻗﺎﻭﻳﻞ ﻣﻦ ﺍﻟﹼﺬﻳﻦ ﻳﺴﻤ‪‬ﻮﻥ ﺍﻧﻔﺴﻬﻢ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‬
‫ﺑﺂﻳﺎﺕ ﺍﻟﺒﺪﻉ ﻭ ﺍﳌﺼﺪ‪‬ﻗﲔ ﳊﮑﻢﺍﷲ ﺍﳉﻠﻴﻞ ﻭ ﻟﻘﺪ ﺍﻋﺠﺒﲎ ﺍﻣﺮﻫﻢ ﻭ ﺣﻴ‪‬ﺮﱏ ﻣﺎ ﻋﻠﻴﻪ ﺣﮑﻤﻬﻢ ﺑﻠﯽ‬
‫ﻫﺬﻩ ﺳﻨ‪‬ﺔﺍﷲ ﺍﻟﹼﱴ ﻗﺪ ﺧﻠﺖ ﻣﻦ ﻗﺒﻞ ﻭ ﳚﺮﻯ ﻣﻦ ﺑﻌﺪ ﻭ ﻟﻦ ﲡﺪ ﻟﺴﻨ‪‬ﺔﺍﷲ ﺗﺒﺪﻳ ﹰ‬
‫ﻼ ﺑﺎ ﹼﻥ ﺑﺎﺏ‬
‫ﺍﻻﻣﺘﺤﺎﻥ ﻣﻔﺘﻮﺡ ﻟﻠﻤﺪ‪‬ﻋﲔ ﻭ ﺣﺠﺎﺏ ﺍﻻﻓﺘﺘﺎﻥ ﻣﺮﻓﻮﻉ ﻟﻠﻤﺴﻠﻤﲔ‪ .‬ﺍﱂ ﺍﺣﺴﺐ ﺍﻟﻨ‪‬ﺎﺱ ﺍﻥ ﻳﺘﺮﮐﻮﺍ‬
‫ﺍﻥ ﻳﻘﻮﻟﻮﺍ ﺁﻣﻨ‪‬ﺎ ﻭ ﻫﻢ ﻻ ﻳﻔﺘﻨﻮﻥ‪ .‬ﻓﻘﺪ ﺍﺭﻯ ﺑﻔﻀﻞ ﺭﺑ‪‬ﻰ ﺍ ﹼﻥ ﺍﻟﺬﻳﻦ ﺩﺧﻠﻮﺍ ﺍﻧﻔﺴﻬﻢ ﺑﺘﺴﻤﻴﺘﻬﻢ ﻣﻦ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ ﻗﺪ ﺧﺮﺟﻮﺍ ﻋﻦ ﺍﻟﹼﺪﻳﻦ ﻓﻘﺪ ﺍﲰﻊ ﻣﻦ ﮐ ﹼﻞ ﻣﻨﻬﻢ ﰱ ﻣﻘﺎﻣﻬﻢ ﻧﺪﺍﺋﻬﻢ‬ ‫ﺍﳌﺼﺪ‪‬ﻗﲔ ﺑﺎﻣﺮ ﺭ ‪‬‬
‫ﺑﺎﻻﻧﮑﺎﺭ ﻭ ﺿﺠﻴﺞ ﺻﻮ‪‬ﻢ ﺑﺎﻟﻔﺮﺍﺭ ﺍﻻ ﺍ ﹼﻥ ﺍﳊﮑﻢ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﹼﻬﺎﺭ‪ .‬ﻓﺒﻌﺾ ﻣﻨﻬﻢ ﺻﺎﺋﺤﻮﻥ ﺑﺎ ﹼﻥ‬
‫ﺍﻵﻳﺔ ﺍﻟﹼﱴ ﻳﺪﻋﻮ ﺟﻨﺎﺏ ﻧﻮﺭ ﺍﻻﻧﻮﺍﺭ ﺫﮐﺮﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻻﻋﻠﯽ ﺗﻌﺎﻟﯽ ﺫﮐﺮﻩ ﻗﺪ ﮐﺎﻥ ﻋﻨﺪﻧﺎ ﻣﺸﻬﻮﺩﹰﺍ ﻭ‬
‫ﻣﻮﺟﻮﺩﹰﺍ ﻭ ﺑﻌﺾ ﻣﻨﻬﻢ ﳜﺎﻓﻮﻥ ﻣﻦ ﻏﲑ ﺭﺑ‪‬ﻬﻢ ﻭ ﻳﻨﺠﻠﻮﻥ ﻣﻦ ﻧﻔﻮﺳﻬﻢ ﻭ ﻻ ﳚﺎﻫﺪﻭﻥ ﰱ ﺳﺒﻴﻞ‬
‫ﺭﺑ‪‬ﻬﻢ ﻋﻠﯽ ﻣﻨﻬﺞ ﺍﻟﹼﺬﻯ ﺍﻣﺮﻫﻢ ﺑﻞ ﺗﺸﺒﺴ‪‬ﻮﻥ ‪‬ﻮﺍﺀ ﺍﻧﻔﺴﻬﻢ ﻭ ﻣﺎﻳﻌﺪﻫﻢ ﺍﻟﹼﺸﻴﻄﺎﻥ ﺍ ﹼﻻ ﻏﺮﻭﺭﹰﺍ ﻭ‬
‫ﺑﻌﺾ ﻣﻨﻬﻢ ﻳﻐﺘﺎﺑﻮﻥ ﺍﺧﻮﺍﻬﻧﻢ ﻭ ﻳﻌﺮﺿﻮﻥ ﻣﻨﻬﻢ ﻭ ﻳﻔﺘﺮﻭﻥ ﻋﻠﻴﻬﻢ ﻭ ﻫﮑﺬﺍ ﺍﻥ ﺍﻻﻧﺴﺎﻥ ﺍﺷﺮﻑ ﻣﻦ‬
‫ﺗﻌﺪﺍﺩ ﺷﺆﻭﻧﺎﺕ ﺍﻟﹼﻨﺎﻗﺼﺔ ﻭ ﺑﻴﺎﻥ ﺁﺭﺍﺀ ﺍﻟﻔﺎﺳﺪﺓ ﺭﺑ‪‬ﻰ ﺷﺎﻫﺪ ﻋﻠﯽ ﺍﻧ‪‬ﻰ ﻣﺴﺘﻐﻦ ﻋﻨﻬﻢ ﺑﻔﻀﻞ ﺭﺑ‪‬ﻰ ﻭ‬
‫ﺷﺄﱏ ﺍﺭﻓﻊ ﻋﻦ ﺍﻟﺘ‪‬ﻌﺮﺽ ‪‬ﻢ ﻭ ﻫﺬﺍﺍﻻﻋﺘﻨﺎﺀ ﻧﺸﺎﺀ ﻣﻦ ﻋﻨﺎﻳﺔﺍﷲ ﻟﻠﹼﻀﻌﻔﺎﺀ ﻭ ﺍﻻ ﻫﻢ ﻣﺎ ﻳﺴﻤﻌﻮﻥ‬
‫ﺳﻮﺍﺀ ﻋﻠﻴﻬﻢ ﺍﺩﻋﻮﲤﻮﻫﻢ ﺍﻡ ﺍﻧﺘﻢ ﺻﺎﻣﺘﻮﻥ‪ .‬ﻓﻘﺪ ﲤﺴ‪‬ﮑﻮﺍ ﺑﺼﻮﺭ ﺍﻟﹼﻨﺎﺷﺌﺔ ﰱ ﻋﺎﱂ ﺍﳋﻴﺎﻝ ﻭ ﲰ‪‬ﻮﻫﺎ‬
‫ﺁﻳﺎﺕ ﺍﳉﻼﻝ ﺑﻌﺪﺍﻟﹼﺬﻯ ﻧﺰﻝ ﺍﻣﺮﺍﷲ ﻭ ﺑﺮﺯ ﺣﮑﻢﺍﷲ ﻭ ﲡﻠﹼﻰ ﺁﻳﺔ ﺍﻟﺒﺪﻳﻌﺔ ﻣﻦ ﺁﻓﺎﻕ ﺍﻟﻌﻤﺎﺀ ﻭ ﻳﻨﺎﺩﻯ‬
‫ﺍﳋﻠﻖ ﺍﻟﯽ ﺑﺎﺑﻪ ﺍﻟﹼﺮﺟﻌﻰ ﻫﻢ ﻋﻠﯽ ﺻﻮﺭ ﺍﻟﺒﺎﻃﻞ ﻣﻨﺠﻤﺪﻭﻥ ﻭ ﰱ ﺍﺭﺽ ﺍﳋﻴﺎﻝ ﺳﺎﺋﺮﻭﻥ‪ .‬ﺍﻧ‪‬ﺎ ﷲ ﻭ‬
‫ﻯ ﺁﻳﺔ‬‫ﻯ ﺷﻴﺊ ﻗﺪ ﺩﻋﺎﮎ ﺫﮐﺮﺍﷲ ﺗﻌﺎﻟﯽ ﺫﮐﺮﻩ ﻭ ﺑﺎ ‪‬‬ ‫ﺍﻧ‪‬ﺎ ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ ﻭ ﻫﺎ ﺍﻧﺎﺫﺍ ﺍﺳﺌﻞ ﻣﻨﻪ ﺑﺎ ‪‬‬
‫ﺍﻃﻤﺄﻧﻨﺖ ‪‬ﺎ ﻓﻘﺪ ﺍﺟﺎﺑﲎ ﺑﺎﻧ‪‬ﻰ ﺷﺎﻫﺪﺕ ﺍ ﹼﻥ ﺑﻴﺎﻧﻪ ﻣﻮﺍﻓﻘﺔ ﳌﺎ ﻋﻨﺪﻧﺎ ﻭ ﻣﻄﺎﺑﻘﺔ ﳌﺎ ﰱ ﺍﻳﺪﻳﻨﺎ ﻓﻘﻠﺖ ﺍﻥ‬
‫ﮐﻨﺖ ﻋﺮﻓﺖ ﺣ ‪‬ﻖﺍﻟﹼﺬﻯ ﻳﺪﻋﻮﮎ ﺍﻟﻴﻪ ‪‬ﺬﺍ ﻓﻬﺬﺍ ﻻﻳﺰﻳﺪﮎ ﺍ ﹼﻻ ﺑﻌﺪﹰﺍ ﻻﻥ ﺑﻴﺎﻧﮏ ﳐﺎﻟﻒ ﻟﻠﺒﻴﺎﻥ‬
‫ﺍﻟﹼﺬﻯ ﻧﺰﻝ ﻣﻦ ﺷﺠﺮﺓ ﺍﻟﺒﻴﺎﻥ ﻭ ﺩﻋﻮﺍﮎ ﻏﲑ ﺩﻋﻮﺍﻩ ﻭ ﻣﺎ ﻋﺮﻓﺖ ﺷﻴﺌﹰﺎ ﳑ‪‬ﺎ ﻳﺪﻋﻮ ﻭ ﺣﺮﻓﹰﺎ ﳑ‪‬ﺎ ﻳﺘﻠﻮ‬
‫ﻓﻘﺪ ﻣﻼﺀ ﺁﻓﺎﻕﺍﻟﺴ‪‬ﻤﺎﺀ ﻭ ﺗﺰﻟﺰﻝ ﺍﻟﻌﺮﺵ ﻭ ﻣﺎ ﻋﻠﻴﻬﺎ ﻭ ﺍﻧﺸ‪‬ﻘﺖ ﺍﻻﺭﺽ ﻣﻦ ﺳﻄﻮﺍﺕ ﺍﻵﻳﺎﺕ ﺍﻟﹼﻨﺎﺯﻟﺔ‬
‫ﻭ ﺑﺮﻭﻗﺎﺕ ﺍﻵﻳﺎﺕ ﺍﻟﹼﻼﻣﻌﺔ ﻭ ﻗﺪ ﺩﺍﺭﺕ ﺍﻻﺩﻭﺍﺭ ﻭ ﮐﻮﺭﺕ ﺍﻻﮐﻮﺍﺭ ﻭ ﺍﻧﻘﻠﺒﺖ ﺍﻟﻠﹼﻴﻞ ﻭ ﺍﻟﻨ‪‬ﻬﺎﺭ ﻭ‬
‫ﻧﻀﺞ ﺍﻻﲦﺎﺭ ﻭ ﻗﻮﻳﺖ ﺍﻟﺒﻨﻴﺔ ﻻﺳﺘﻤﺎﻉ ﺍﻻﺳﺮﺍﺭ ﳍﺬﺍﺍﻟﹼﺪﻭﺭ ﺍﻻﻓﺨﻢ ﻭ ﺑﺮﻭﺯ ﻫﺬﺍﻻﺳﻢ ﺍﻻﻋﻈﻢ ﻭ ﻗﺪ‬
‫ﮐﺎﻥ ﳐﻔ‪‬ﻴﹰﺎ ﰱ ﺧﻔﻴ‪‬ﺎﺕ ﺍﻟﺒﻄﻮﻥ ﻭ ﻣﺎ ﺗﻨﻔﹼﺲ ﰱ ﺣﻘﹼﻬﺎ ﺍﺣﺪ ﻣﻦ ﺍﻫﻞ ﺍﻟﻠﹼﺒﺎﺏ ﻭ ﺍﻟﻌﻴﻮﻥ ﻭ ﻣﺎ ﺍﺷﺎﺭﺍﻟﻴﻪ‬
‫ﺍﺣﺪ ﻭ ﻋﺒ‪‬ﺮﻭﻩ ﺑﻴﻮﻡ ﺍﻟﻐﺪ ﻭ ﻗﺪ ﮐﺎﻥ ﻋﻨﺪﺍﷲ ﳐﻔ‪‬ﻴﹰﺎ ﻭ ﻣﺴﺘﻮﺭﹰﺍ ﻓﺎﻧﺰﻟﻪ ﰱ ﻭﻗﺖ ﻣﻌﻠﻮﻡ ﺑﻘﻀﺎﺀ ﳏﺘﻮﻡ‬
‫ﺑﺎﻥ ﻻ ﻳﻘﺎﺭﻧﻪ ﺍﺣﺪ ﺑﺎﻟﹼﺘﻮﺻﻴﻒ‪ .‬ﻓﺎ ﹼﻥ ﻫﺬﻩ ﺁﻳﺔ ﳐﺰﻭﻧﺔ ﻋﻨﺪﺍﷲ ﻟﻦ ﻳﻮﺻﻒ ﲟﺎ ﻋﻨﺪﮐﻢ ﻭ ﻟﻦ ﻳﻘﻮﻡ‬
‫ﻧﻔﺲ ﺑﺎﻟﹼﺘﻌﺮﻳﻒ ﻓﺎ ﹼﻥﺍﷲ ﻻ ﻳﺮﻳﺪ ﲟﺎ ﻟﺪﻳﮑﻢ ﻭ ﻟﻦ ﻳﺼﺒﻐﻮﻫﺎ ﺍﺣﺪ ﺑﺼﺒﻎ ﻧﻔﺴﻪ‪ .‬ﻓﺎ ﹼﻥ ﻫﺬﺍﺍﻟﹼﺼﺒﻎ ﺫﻧﺐ‬
‫ﻋﻈﻴﻢ ﻭ ﺧﻄﺎﺀ ﮐﺒﲑ‪ .‬ﻓﻘﺪ ﻳﺸﺮﻕ ﻫﺬﺍﺍﻟﺒﻴﺎﻥ ﰱ ﮐ ﹼﻞ ﺁﻥ ﻣﻦ ﺷﺠﺮﺓﺍﻟﺘ‪‬ﺒﻴﺎﻥ ﻭ ﻳﮑﻮﻥ ﲟﺎ ﻋﻠﻴﻪ‬
‫ﺍﻻﻧﺴﺎﻥ ﻭ ﺍ ﹼﻥ ﻗﺒﻞ ﺣﮑﻢ ﺭﺑ‪‬ﻪ ﺑﻄﻮﺭﺍﻟﹼﺬﻯ ﺍﻣﺮﻩ ﻭ ﻟﻮ ﻳﻄﺮﺀ ﻋﻠﯽ ﺍﻵﻳﺔ ﺣﺠﺒﺎﺕﺍﻟﺪﻻﺋﻞ ﻣﻦ ﻧﻔﺴﻪ‬
‫ﺭﺷﺤﺎﺕ ﺍﻟﻮﺳﺎﺋﻞ ﻣﻦ ﻋﻨﺪﻩ ﻓﻴﻸﻟﺆ ﻭ ﻳﺮﻓﺮﻑ ﻭ ﻳﺴﺘﺪﻳﺮ ﺑﻨﻔﺴﻬﺎ ﻋﻠﯽ ﻧﻔﺴﻬﺎ ﺑﻼ ﮐﻴﻔﻮﻓﺔ ﻗﺒﻠﻬﺎ ﻭ‬
‫ﻳﻨﺠﺬﺏ ﺍﻟﹼﺸﺆﻭﻧﺎﺕ ﺍﻟﯽ ﻣﺎ ﺍﻟﻴﻪ ﺍﻟﹼﺮﺟﻌﻰ ﻭ ﻳﺴﺘﻘ ‪‬ﺮ ﰱ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻻﻋﻠﯽ ﻧﺎﻇﺮﹰﺍ ﺍﻟﯽ ﻭﺟﻪ ﺭﺑ‪‬ﻪ‬
‫ﺍﻻﻋﻠﯽ ﻭ ﻧﺎﺳﻴﹰﺎ ﻋﻤ‪‬ﺎ ﺳﻮﺍﻩ ﻭ ﺍﻥ ﺍﻋﺮﺽ ﻣﻦ ﺣﮑﻢ ﺍﻵﺗﻴﻪ ﻣﻦ ﺭﺑ‪‬ﻪ ﻭ ﻳﻨﺠﻤﺪ ﻋﻠﯽ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ‬
‫ﺍﻟﹼﺼﻮﺭ ﺍﻟﺒﺎﻃﻠﺔ ﻓﻬﻮ ﺟﺰﺍﺋﻪ ﻭ ﻣﺎ ﻳﻈﻠﻢﺍﷲ ﺍﺣﺪﹰﺍ ﻭﻟﮑﻦ ﺍﻟ‪‬ﻨﺎﺱ ﺍﻧﻔﺴﻬﻢ ﻳﻈﻠﻤﻮﻥ‪ .‬ﺍﻣﺎ ﺗﺴﻤﻊ ﻧﺪﺍﺀ‬
‫ﺭﺑ‪‬ﮏ ﰱ ﮐ ﹼﻞ ﻣﻦ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﹼﻨﺎﺯﻟﺔ ﻣﻦ ﺷﺠﺮﺓ ﻟﺴﻴﻨﺎﺀ ﺍﳉﺬﺏ ﺍﻫﻞ ﺍﻟﹼﺴﻨﺎﺀ ﻭ ﺍ ﹼﻥﺍﷲ ﻟﻦ ﻳﻘﹼﺪﺭ ﻟﻨﻔﺲ‬
‫ﺍﻟﻮﺻﻮﻝ ﺍﻟﻴﻬﺎ ﺍ ﹼﻻ ﺑﻌﺪ ﮐﺸﻒﺍﻟﺴ‪‬ﺒﺤﺎﺕ ﻭ ﺭﻓﺾ ﺍﻻﺷﺎﺭﺍﺕ ﲨﻴﻌﹰﺎ‪ .‬ﻓﺴﺒﺤﺎﻥ ﺍﻟﹼﺬﻯ ﻗﺪ ﺑﻴ‪‬ﻦ ﺁﻳﺎﺕ‬
‫ﻼ ﻳﺒﻌﺪ ﻧﻔﺲ ﻋﻨﺪ ﻣﻄﻠﻊ ﺫﮐﺮﻩ ﺑﺸﻴﺊ ﻭﺍﷲ ﻗﻮ ‪‬‬
‫ﻯ ﻋﺰﻳﺰ‪ .‬ﺍﻥ ﺍﺗ ‪‬ﻖﺍﷲ ﻓﺎﻥ‬ ‫ﺫﮐﺮﻩ ﰱ ﺣﻘﺎﺋﻖ ﮐﻠﹼﺸﻴﺊ ﻟﺌ ﹼ‬
‫ﺯﻟﺰﻟﺔ ﺍﻟﺴ‪‬ﺎﻋﺔ ﺷﻴﺊ ﻋﻈﻴﻢ ﻣﺎ ﻳﺆﻣﻦ ﻋﺒﺪ ﺑﺬﮐﺮ ﺍﺳﻢ ﺭﺑ‪‬ﮏ ﺍ ﹼﻻ ﻭ ﻗﺪ ﻭﺿﻊ ﮐ ﹼﻞ ﲪﻞ ﻗﺪ ﺍﮐﺘﺴﺐ‬
‫ﰱ ﻏﲑ ﻭﺟﻬﻪ ﻭ ﮐﺎﻥﺍﷲ ﺭﺑ‪‬ﮏ ﻋﻠﯽ ﻣﺎ ﺍﻗﻮﻝ ﺷﻬﻴﺪﹰﺍ‪ .‬ﻓﻤﻦ ﺍﻟﹼﺬﻯ ﻳﺪ‪‬ﻋﻰ ﺍﻧ‪‬ﻪ ﻗﺪ ﺁﻣﻦ ﺑﺬﮐﺮ ﺍﺳﻢ‬
‫ﺭﺑ‪‬ﻪ ﻣﺴﺘ ‪‬ﺪ ﹰﻻ ﺑﺎﻟﹼﺪﻻﺋﻞ ﺍﳌﻨﺼﻮﺑﺔ ﺍﳌﺎﺿﻴﺔ ﻓﻤﺎ ﺁﻣﻦ ﺑﻞ ﺍﳊﺪ ﰱ ﺍﻻﲰﺎﺀ ﻭ ﺍﺧﺬ ﺍﳍﻪ ﻫﻮﺍﻩ ﻭ ﺍﺣﺘﻤﻞ‬
‫ﺍﲦﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻻ ﹼﻥ ﻫﺬﻩ ﺁﻳﺔ ﺑﺪﻳﻌﺔ ﳏﺪﺛﺔ ﻻ ﮐﻴﻒ ﳍﺎ ﻭ ﻻ ﺍﺷﺎﺭﺓ ﻭ ﻻ ﺑﻴﺎﻥ ﻳﻄﺮﺀ ﻋﻠﻴﻬﺎ ﻭ ﻻ ﻋﺒﺎﺭﺓ‬
‫ﺑﻞ ﺍﺟﺘﺒﺎﻩﺍﷲ ﻟﻨﻔﺴﻪ ﻭ ﺍﺭﺗﻔﻊ ﻋﻠﻤﻪ ﻋﻦ ﺍﻟﻌﺒﺎﺩ ﻓﮑ ﹼﻞ ﻣﻦ ﺍﻗ ‪‬ﺮ ﺑﺎﻟﹼﺘﻘﺼﲑ ﻭ ﺍﻋﺘﺮﻑ ﺑﻌﺪﻡ ﺍﻟﺘ‪‬ﻌﺮﻳﻒ ﻭ‬
‫ﺍﺳﺘﻘ ‪‬ﺮ ﰱ ﺣﻘﹼﻬﺎ ﺑﻌﺪﻡ ﺍﻟﺘ‪‬ﻮﺻﻴﻒ ﻓﻬﻮ ﻣﻦ ﻭﺟﺪ ﰱ ﺭﺣﻠﺔ ﺁﻳﺔ ﺍﻻﺣﺪﻳﺔ ﻭ ﺟﺰﺍﺋﻪ ﻋﻨﺎﻳﺘﻪ ﺍﻟﺴ‪‬ﺮﻣﺪ‪‬ﻳﺔ ﻭ‬
‫ﻓﺎﺯ ﺑﻔﻴﺾ ﺍﻟﹼﺬﻯ ﻻ ﺗﻌﻄﻴﻞ ﳍﺎ ﻭ ﻻ ﻧﻔﺎﺩ‪ .‬ﻭ ﻫﺎ ﺍﻧﺎﺫﺍ ﺍﺳﺌﻞ ﻣﻨﮏ ﺑﻴﺎﻥ ﺩﻋﻮﺍﮎ‪ .‬ﺍ ﹼﻥﺍﻟﹼﺬﻯ ﺍﺩ‪‬ﻋﻴﺖ‬
‫ﺑﺎﻥ ﺍﻟﻌﺎﱂ ‪‬ﺬﺍﺍﻟﻌﻠﻢ ﺍﻟﻐﻴﱮ ﻭ ﺍﻟﹼﺮﻣﺰ ﺍﻻﳍﻰ ﺍﻟﹼﺬﻯ ﻗﺪ ﮐﺎﻥ ﻣﺴﺘﻮﺭﹰﺍ ﻭ ﻫﻮ ﻋﻨﺪﮎ ﻗﺪ ﮐﺎﻥ ﻣﺸﻬﻮﺩﹰﺍ‬
‫ﻓﻘﺪ ﺍﺩ‪‬ﻋﻴﺖ ﻣﻘﺎﻡ ﺍﻟ ‪‬ﺮﺑﻮﺑﻴ‪‬ﺔ ﰱ ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﺍﻟﹼﻈﺎﻫﺮ ﻻ ﹼﻥﺍﷲ ﻋﻨﺪﻩ ﻋﻠﻢ ﺍﻟﹼﺴﺎﻋﺔ ﻭ ﻋﻨﺪﻩ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻭ‬
‫ﻻ ﻳﻈﻬﺮ ﻣﻦ ﺍﻟﻐﻴﺐ ﺷﻴﺌﹰﺎ ﻭ ﻟﻴﺲ ﻻﺣﺪ ﰱ ﻫﺬﺍﺍﳌﻘﺎﻡ ﺗﻄﺮ‪‬ﻗﺎ ﻭ ‪‬ﻤ‪‬ﺰﹰﺍ ﻭ ﺍﻣ‪‬ﺎ ﰱ ﻣﻘﺎﻡ ﺍﻟﺒﺎﻃﻦ ﻓﻘﺪ‬
‫ﺍﺩ‪‬ﻋﻴﺖ ﻣﻘﺎﻡ ﳏﻤ‪‬ﺪ ﺭﺳﻮﻝﺍﷲ ﺻﻠﯽﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻻﻧ‪‬ﻪ ﻋﻨﺪﺍﻟﺮ‪‬ﺏ ﻭ ﻣﺎ ﻟﻠﻐﲑ ﺣ ﹼﻈﹰﺎ ﻭ ﻻﻧﺼﻴﺒﹰﺎ ﻭ ﺍﻣ‪‬ﺎ‬
‫ﰱ ﻣﻘﺎﻡ ﺗﺄﻭﻳﻞ ﺍﻟﺒﺎﻃﻦ ﻓﻘﺪ ﺍﺣﺘﻤﻠﺖ ﺍﻟﻮﻻﻳﺔ ﻭ ﺧﺮﺟﺖ ﻋﻦ ﻣﻠﮏ ﺍﻻﻣﺎﻡ ﺗﻌﺎﻟﯽ ﺫﮐﺮﻩ ﻭ ﺩﺧﻠﺖ‬
‫ﻼ ﻭ ﰱ ﻣﻘﺎﻡ ﺑﺎﻃﻦ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﹼﺬﻯ ﻫﻮﺍﻟﺪ‪‬ﻟﻴﻞ ﻭ‬ ‫ﻧﻔﺴﮏ ﰱ ﻃﻤﻄﺎﻡ ﺍﻟﹼﻈﻠﻤﺎﺕ ﻭ ﻣﺎﻟﮏ ﻧﻮﺭ ﻭ ﺩﻟﻴ ﹰ‬
‫ﺍﻟﹼﺴﺒﻴﻞ ﻓﻘﺪ ﺍﺩ‪‬ﻋﻴﺖ ﻣﻘﺎﻣﹰﺎ ﻋﺎﻟﻴﹰﺎ ﻭ ﺍﺣﺘﻤﻠﺖ ﺷﺄﻧﹰﺎ ﻏﺎﻟﻴﹰﺎ ﺑﺎﻧ‪‬ﮏ ﺍﻟﻔﺮﻳﺪﺓ ﺍﻟﹼﻈﺎﻫﺮﺓ ﻭ ﺍﻵﻳﺔ ﺍﻟﺒﺎﻫﺮﺓ ﻭ‬
‫ﺍﻟﻌﺎﱂ ﺑﻐﲑ ﺍﻟﹼﺘﻌﻠﻢ ﻭ ﺍﻟﹼﻨﺎﻇﺮ ﺑﻨﻮﺭ ﺍﻟﺘﻮ‪‬ﺳﻢ ﻭ ﺍﻧﺖ ﺍﻟﹼﺬﻯ ﺍﺷﻬﺪﮎﺍﷲ ﺧﻠﻖﺍﻟﺴ‪‬ﻤﻮﺍﺕ ﻭﺍﻻﺭﺽ ﻭ‬
‫ﺍﺗ‪‬ﺨﺬﮎ ﻋﻀﺪﹰﺍ ﻭ ﻫﺬﺍ ﳐﺎﻟﻒ ﳌﺎ ﳚﺮﻯ ﻣﻦ ﻟﺴﺎﻧﮏ ﺑﺎﻧ‪‬ﮏ ﻣﻦ ﺍﻟﹼﺘﺎﺑﻌﲔ ﻻ ﻣﻦ ﺍﳌﺘﺒﻮﻋﲔ‪ .‬ﺧﻒ‬
‫ﻋﻦ ﺍﻟﻴﻮﻡ ﺍﻟﹼﺬﻯ ﳜﺘﻢ ﺍﻓﻮﺍﻫﮑﻢ ﻭ ﻳﺘﮑﻠﹼﻢ ﺍﻳﺪﻳﮑﻢ ﲟﺎ ﮐﻨﺘﻢ ﺗﮑﺴﺒﻮﻥ ﻭ ﻻ ﺗﻌﺮﺽ ﻣﻦ ﺣﮑﻢ ﺭﺑ‪‬ﮏ‬
‫ﻭ ﻻ ﺗﻨﺲ ﻧﺼﻴﺒﮏ ﻓﻘﺪ ﮐﱪﺕ ﮐﻠﻤﺔ ﻗﺪ ﺧﺮﺟﺖ ﻣﻦ ﺍﻓﻮﺍﻫﮑﻢ ﺑﺎﻧ‪‬ﺎ ﻗﺪ ﻋﺮﻓﻨﺎ ﺣﻘﻴﻘﺔ ﺍﺩ‪‬ﻋﺎ ﺫﮐﺮ‬
‫ﺍﺳﻢﺍﷲ ﺍﻻﻋﻠﯽ ﲟﺎ ﻋﻨﺪﻧﺎ ﻻﺗﺴ‪‬ﻤﻮﺍ ﺍﻧﻔﺴﮑﻢ ﺍﺭﺑﺎﺑﹰﺎ ﻣﻦ ﺩﻭﻥﺍﷲ‪ .‬ﻻﻋﻠﻢ ﻻﺣﺪ ﲟﺎ ﻋﻨﺪﺍﷲ‪ .‬ﻻ ﺗﻨ‪‬ﺰﻟﻮﺍ‬
‫ﺍﻵﻳﺎﺕ ﻋﻦ ﻣﻘﺎﻡ ﺍﻟﹼﺬﻯ ﺭﺗﺒﻪ ﺍﷲ ﻟﻪ‪ .‬ﻻﺗﻐﻔﻠﻮﺍ ﰱ ﺩﻳﻨﮑﻢ ﺑﺎﻟﺼ‪‬ﻌﻮﺩ ﺍﻟﯽ ﻏﲑﻣﻘﺎﻣﮑﻢ ﻭ ﺍﻟﻄﹼﲑﺍﻥ ﺍﻟﯽ‬
‫ﻏﲑ ﻣﺄﻭﻳﮑﻢ ﻓﺘﻨﻘﻠﺒﻮﺍ ﺣﺎﺳﺮﻳﻦ ﻭ ﺗﻨﺒ‪‬ﻬﻮﺍ ﺑﺬﮐﺮﺍﷲ ﻭ ﺗﻌﻠﹼﻤﻮﺍ ﲟﺎ ﻋﻠﹼﻤﮑﻢﺍﷲ ﻭ ﺍﺭﺗﻌﺸﻮﺍ ﻣﻦ‬
‫ﺧﺸﻴﺔﺍﷲ ﻭ ﺍﻧﻈﺮﻭﺍ ﺑﻌﲔ ﺍﻟﹼﺬﻯ ﺍﺗﺎﮐﻢ ﻭ ﮐﻠﹼﻔﮑﻢ ﻭ ﺍﲰﻌﻮﺍ ﺑﺴﻤﻊ ﺍﻟﹼﺬﻯ ﺍﻋﻄﺎﮐﻢ ﻓﻨﺴﺌﻞ ﻋﻨﻬﺎ‬
‫ﻋﻨﮑﻢ ﻓﺎﻧ‪‬ﻪ ﻻ ﻳﮑﻠﹼﻒ ﻧﻔﺴﹰﺎ ﺍ ﹼﻻ ﻣﺎ ﺁﺗﻴﻬﺎ ﻭ ﺍﳋﻠﻖ ﰱ ﻟﺒﺲ ﻣﻦ ﺧﻠﻖ ﺟﺪﻳﺪ ﻭ ﻗﺪ ﺍﻣﺮ ﻋﺒﺎﺩﻩ‬
‫ﺑﺎﻟﺼ‪‬ﻌﻮﺩ ﺍﻟﯽ ﻣﺎ ﻋﻠﻴﻪ ﺍﳌﻘﺼﻮﺩ ﻭ ﻋﻠﻴﻬﻢ ﲟﺎ ﻋﻨﺪﻩ ﻻ ﲟﺎ ﻋﻨﺪﻫﻢ‪ .‬ﺍﻧ‪‬ﻪ ﻫﻮﺍﻟﺮﺯ‪‬ﺍﻕ ﺫﻭﺍﻟﻘﻮ‪‬ﺓ ﺍﳌﺘﲔ ﻣﺎ‬
‫ﻳﺮﻳﺪ ﻣﻨﮑﻢ ﻣﻦ ﺭﺯﻕ ﻭ ﻣﺎ ﻳﺮﻳﺪ ﺍﻥ ﻳﻄﻌﻤﻮﻩ‪ .‬ﺍﲰﻌﻮﺍ ﻓﺎﻧ‪‬ﻰ ﻭﺍﷲ ﻋﻠﻴﮑﻢ ﺣﺒﻴﺐ ﺷﻔﻴﻖ‪ .‬ﺍﻗﺘﻠﻮﺍ‬
‫ﺍﻧﻔﺴﮑﻢ‪ ،‬ﺍﻧﻴﺒﻮﺍ ﺍﻟﯽ ﺑﺎﺭﺋﮑﻢ ﻭ ﺍﺣﻀﺮﻭﺍ ﺑﲔ ﻳﺪﻯ ﺭﺑ‪‬ﮑﻢ ﻟﻠﺤﺴﺎﺏ ﻭ ﺧﺬﻭﺍ ﺣﻈﹼﮑﻢ ﻣﻨﻬﺎ ﻓﺎ ﹼﻥ‬
‫ﺍﻟﻌﻤﺮ ﳝ ‪‬ﺮ ﻣ ‪‬ﺮ ﺍﻟﺴ‪‬ﺤﺎﺏ‪ .‬ﺍﻋﻠﻤﻮﺍ ﺍﻥﺍﻟﹼﺘﻤﺎﺛﻴﻞ ﺍﻟﹼﱴ ﺍﻧﺘﻢ ﻋﻠﻴﻬﺎ ﻋﺎﮐﻔﻮﻥ ﻟﻦ ﻳﻨﻔﻌﮑﻢ ﻏﺪﹰﺍ ﻋﻦ ﺍﳌﻬﺎﻟﮏ‬
‫ﻭ ﻳﺰﻭﻝ ﻋﻨﺪ ﲤﻮ‪‬ﺝ ﲝﺮﺍﻟﻘﺪﺭ ﺑﺎﻣﺮﺍﷲ ﺍﳌﺎﻟﮏ ﺍﳌﻘﺘﺪﺭ ﻻﻧ‪‬ﻬﺎ ﺍﲰﺎﺀ ﺑﻼﻣﺴﻤ‪‬ﻰ ﻭ ﺍﻟﻔﺎﻅ ﺑﻼﻣﻌﲎ ﻭ ﻻ‬
‫ﻳﻘﺒﻞ ﻣﻨﮏ ﺷﻴﺌﹰﺎ ﺍ ﹼﻻ ﺍﻣﺮﮎ ﺑﺎﺗﻴﺎﻬﻧﺎ ﰱ ﻫﺬﺍﺍﻟﻴﻮﻡ ﺍﻟﻌﻈﻤﻰ ﻭ ﺍﳌﺸﻬﺪ ﺍﻟﮑﱪﻯ ﻭ ﻫﻰ ﺷﻮﺍﻫﺪ ﺍﻟﻔﻄﺮﺓ‬
‫ﻭ ﻋﺪﻡ ﺗﻐﻴ‪‬ﺮﻫﺎ ﺑﺎﻟﹼﺸﺆﻭﻧﺎﺕ ﺍﻟﻌﺮﺿﻴ‪‬ﻪ ﻓﺘﻠﻄﻒ ﺍﳌﻨﻈﺮ ﻭﺻﻒ ﺍﻟﺒﺼﺮ‪ .‬ﻓﺎﻥ ﺍﻟﻌﻤﺮ ﻗﺪ ﻗﻀﺖ ﻭ ﺍﻻﻳ‪‬ﺎﻡ‬
‫ﻗﺪ ﺗﺼﺮﻣ‪‬ﺖ ﻭ ﺍﻋﺮﻑ ﻣﻮﺍﻗﻊ ﺍﻟﻘﺪﺭ ﺑﺴﺮ ﻣﺴﺘﺴﺮ ﻭ ﺍﺭﺗﻊ ﰱ ﺭﻳﺎﺽ ﺍﻟﻘﺮﺏ ﻭ ﺍﳌﮑﺎﺷﻔﺔ ﻭ ﺍﺷﺮﺏ‬
‫ﻣﻦ ﲬﺮﺍﻟﻄﹼﻬﻮﺭ ﺍﻟﹼﺼﺎﻓﻴﺔ ﻭ ﺳﺮ ﰱ ﻣﺴﺎﻟﮏ ﺍﻟﻐﻴﻮﺏ ﻭ ﺍﺩﺧﻞ ﺟﻨ‪‬ﺔ ﻻ ﳝﺴ‪‬ﮏ ﻓﻴﻬﺎ ﻧﺼﺐ ﻭ ﻻ‬
‫ﻟﻐﻮﺏ‪ .‬ﻭ ﺍﻋﺮﻑ ﻳﺎ ﺍﺧﻰ ﻗﺪﺭﮎ ﻓﺎ ﹼﻥﺍﷲ ﻗﺪ ﺍﺟﺘﺒﺎﮎ ﻭ ﺍﻋﻄﺎﮎ ﻣﺎﱂ ﻳﻌﻂ ﺍﺣﺪﹰﺍ ﻣﻦ ﻗﺒﻠﮏ ﻭ ﻻ‬
‫ﻆ ﻋﻈﻴﻢ ﻭﻻ ﺗﻐﻔﻞ ﻋﻦ ﻋﻈﻤﺔ ﺍﻣﺮ ﺭﺑ‪‬ﮏ ﻓﺎ ﹼﻥ ﻓﻀﻠﻪ ﺍﮐﱪ ﻋﻤ‪‬ﺎ‬ ‫ﺗﻨﺲ ﺣﻈﺴﮏ ﻓﺎﻧ‪‬ﮏ ﺫﻭﺣ ﹼ‬
‫ﻼ ﻣﻦ ﺳﻌﺘﻪ‪ .‬ﻓﺎﺳﺌﻠﻮﺍ ﻣﺎ ﺷﺌﺘﻢ ﻣﻦ‬‫ﮐﺎﻥﺍﻟﹼﻨﺎﺱ ﻳﻈﹼﻨﻮﻥ‪ .‬ﻫﺬﺍ ﻳﻮﻡ ﻳﺪﻭﺭ ﻋﻠﻴﻪ ﺍﻻﻳ‪‬ﺎﻡ ﻭ ﻳﻐﲎﺍﷲ ﮐ ﹼ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﺮ‪‬ﺑﺎﻧﻴ‪‬ﺔ ﻋﻦ ﺁﻳﺔ ﺍﻻﳍﺎﻡ ﺍﻟﹼﺬﻯ ﻳﻠﻬﻤﮑﻢ ﻭ ﻳﺘﻸﻻﺀ ﰱ ﮐ ﹼﻞ ﺁﻥ ﻣﻦ ﺍﻋﻠﯽ ﻣﺸﺎﻋﺮﮐﻢ ﻭ‬
‫ﻻﺗﻐﻔﻠﻮﺍ ﻋﻨﻬﺎ ﻓﺎ ﹼﻥ ﻫﺬﺍ ﻭﺍﷲ ﻓﻮﺯ ﻋﻈﻴﻢ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﺍﻳﻦ ﻣﻘﺎﻡ ﻗﺪ ﺍﻋﺪﻟﻨﺎ ﻭ ﺷﺆﻭﻧﺎﺕ ﺍﻟﹼﻨﻔﺲ‬
‫ﻯ ﺍﻧﺎﺀ ﳝﺪﺩﻧﺎ ﻳﺎ ﺭﺑ‪‬ﺎﻩ ﺍﺳﺌﻠﮏ ﺑﺎﻟﻘﺪﺭﺓ ﺍﻟﹼﱴ ﺍﺣﺒﺒﺖ ‪‬ﺎﺍﻟﻌﺒﺎﺩ ﺍﻥ ﲢﲕ ﻗﻠﻮﺑﻨﺎ ﺑﻨﻮﺭ‬ ‫ﺍﻟﹼﺸﺮﮐﻴ‪‬ﺔ ﻣﻦ ﺍ ‪‬‬
‫ﺍﳌﺪﺍﺩ ﺍﻧ‪‬ﮏ ﺭﺅﻑ ﺑﺎﻟﻌﺒﺎﺩ‪ .‬ﻓﻮﺍ ﻋﺠﺒﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﹼﱴ ﻻ ﻳﮑﺎﺩ ﻳﻮﺟﺪ ﻣﻦ ﻗﻠﹼﺘﻬﺎ ﻓﻘﺪ ﻭﻗﻊ‬
‫ﺑﻴﻨﻬﻢ ﺍﻟﹼﺘﺸﺎﺟﺮ ﻭ ﺍﻻﺧﺘﻼﻑ ﻭ ﻧﺜﺮ ﻧﻈﻢ ﺍﻻﻳﺘﻼﻑ ﻭ ﻟﻦ ﻳﻘﺒﻞ ﺍﺣﺪ ﻣﻨﻬﻢ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ﻭ ﻳﻌﺮﺽ‬
‫ﻼ ﻭ ﻻ ﲢﻮﻳﻼ‪ .‬ﻧﻌﻮﺫ ﺑﻘﺪﺭﺗﻪ ﻭ ﻧﺴﺘﺤﲕ‬ ‫ﻣﻨﻪ ﻓﻘﺪ ﺟﺮﻯ ﺳﻨ‪‬ﺘﻪﺍﷲ ﻓﻴﻬﻢ ﻭ ﻟﻦ ﲡﺪ ﻟﺴﻨﺘﻪﺍﷲ ﺗﺒﺪﻳ ﹰ‬
‫ﺑﻌﺰ‪‬ﺗﻪ ﻣﻦ ﺍﻻﳊﺎﺩ ﻭ ﺍﻟﹼﺸﮏ ﰱ ﺳﻠﻄﻨﺘﻪ‪ .‬ﻓﺒﻌﻀﻬﻢ ﻣﺎﻋﺮﻓﻮﺍ ﺍﳊ ‪‬ﻖ ﻭ ﲰ‪‬ﻮﺍ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﺍﻫﻞﺍﻻﻣﻦ ﻭ‬
‫ﻗﻌﺪ ﻣﻊ ﺍﳋﻮﺍﻟﻒ ﻭ ﻃﺒﻊ ﻋﻠﯽ ﻗﻠﻮ‪‬ﻢ ﻭ ﻻ ﳚﺎﻫﺪﻭﻥ ﰱ ﺳﺒﻴﻞ ﺭﺑ‪‬ﻬﻢ ﺑﻞ ﰱ ﻃﻤﻄﺎﻡ ﺍﻟﻐﻔﻠﺔ‬
‫ﺳﺎﲝﻮﻥ‪ .‬ﻓﮑ ﹼﻞ ﻣﻦ ﺍﺳﺒﻘﻪ ﺍﻟﻌﻨﺎﻳﺔ ﻭ ﻋﺮﻑ ﺍﻟﻠﹼﺤﻦ ﺑﺴ ‪‬ﺮ ﺍﻟﺪ‪‬ﺭﺍﻳﺔ ﻭ ﳚﺎﻫﺪ ﰱﺳﺒﻴﻞ ﺭ‪‬ﺑﻪ ﻭ ﳜﺮﺝ ﻣﻦ‬
‫ﺏ ﺍﻟﻘﺪﺭ ﻭ‬ ‫ﺑﻴﺘﻪ ﻣﻬﺎﺟﺮﹰﺍ ﺍﻟﻴﻪ ﻳﻠﻌﻨﻪ ﺍﻟﻠﹼﺎﻋﻨﻮﻥ ﻭ ﻳﻮﺑ‪‬ﺨﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺎﻥ ﺩﻣﻪ ﻫﺪﺭ ﻻﻧ‪‬ﻪ ﺧﺎﻟﻒ ﺭ ‪‬‬
‫ﻼ‬
‫ﻫﺘﮏ ﺳﺘﺮ ﺍﻟﹼﺘﻘﻴ‪‬ﺔ ﺑﻌﺪﺍﻟﹼﺬﻯ ﺍﻣﺮﺍﷲ ‪‬ﺬﺍ ﻭﻭﺻﻞ ﺍﻟﻴﻨﺎ ﻣﻦ ﻣﻮﻟﻴﻨﺎ ﺫﮐﺮ ﺍﺳﻢ ﺭﺑ‪‬ﻨﺎ ﺗﻌﺎﻟﯽ ﺫﮐﺮﻩ‪ .‬ﻣﻬ ﹰ‬
‫ﻳﺎ ﺭﺟﺎﻝ ﻭ ﻳﺎ ﺍﻫﻞ ﺍﻟﻘﻴﻞ ﻭ ﺍﻟﻘﺎﻝ ﻓﺎﻥ ﮐﻨﺘﻢ ﻣﻦ ﺍﻫﻞ ﺍﳌﺂﻝ ﻳﻈﻬﺮ ﺍﻣﺮﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﳌﺘﻌﺎﻝ ﻣﻦ ﺍﻓﻖ‬
‫ﺍﳉﻼﻝ ﺑﻌﺪﺍﻟﹼﺬﻯ ﻧﺰﻝ ﻭ ﻇﻬﺮ ﻭ ﲜﺮﻳﺮﺍﺕ ﺍﻻﺩﺑﺎﺭ ﻗﺪ ﺳﺘﺮ‪ .‬ﻓﺎﻣ‪‬ﺎ ﺍﻧﺖ ﻣﺎ ﻋﺮﻓﺖ ﺳ ‪‬ﺮ ﺍﻟﹼﺘﻘﻴ‪‬ﺔ ﻭ ﻣﺎ‬
‫ﻋﻠﻤﺖ ﻣﻮﺍﺭﺩﻫﺎ ﺑﻞ ﲰﻴ‪‬ﺖ ﺍﻟﹼﺸﺆﻭﻧﺎﺕ ﺍﻟﹼﱴ ﺗﮑﻮﻧ‪‬ﺖ ﻣﻦ ﺍﻟﹼﺘﺨﻮﻳﻔﺎﺕ ﺍﻟﹼﺸﻴﻄﺎﻧﻴ‪‬ﺔ ﺑﺎﻟﹼﺴﺘﺮ ﻭ ﺍﻟﺘ‪‬ﻘﻴ‪‬ﺔ‪.‬‬
‫ﺍﻻ ﺍ ﹼﻥ ﺍﻟﺸﻴﻄﺎﻥ ﳜﻮﻑ ﺍﻭﻟﻴﺎﺋﻪ ﻭ ﺍﻋﻠﻢ ﺍﻥ ﺍﻣﺮﺍﷲ ﻗﺪ ﻧﺰﻝ ﻭ ﺣﮑﻤﻪ ﻗﺪ ﻇﻬﺮ ﺑﺎﻥﺍﷲ ﻣﺎ ﺗﺮﮐﮑﻢ‬
‫ﺳﺪﻯ ﺑﻞ ﻓﺘﺢ ﻟﮑﻢ ﺑﺎﺏ ﺍﻟﻴﻪ ﺍﻟﺮ‪‬ﺟﻌﻰ‪ .‬ﻓﺎﲪﺪﻭﺍ ﺭﺑ‪‬ﮑﻢ ﺑﺎﻟﻮﺭﻭﺩ ﺍﻟﻴﻪ ﻭ ﺍﺷﮑﺮﻭﻩ ﺑﺎﺧﺬﺍﻟﺮ‪‬ﺯﻕ‬
‫ﺍﻟﹼﻄﻴﺐ ﻣﻦ ﺍﳍﺎﻣﺎﺗﻪ ﻭ ﺗﺮﻓﺮﻓﻮﺍ ﺍﻟﯽ ﺳﺎﺣﺔ ﻋﺰ‪‬ﻩ ﻭﺍﻗﻄﻌﻮﺍﺍﻟﻨ‪‬ﻈﺮ ﻋﻦ ﻏﲑﻩ‪ .‬ﻓﺒﻌﺪ ﺍﻟﹼﺬﻯ ﻋﺮﻓﺘﻢ ﻣﻮﺍﻗﻊ‬
‫ﺍﻟﺼ‪‬ﻔﺔ ﻭ ﺑﻠﻐﺘﻢ ﻗﺮﺍﺭﺍﳌﻌﺮﻓﺔ‪ .‬ﺧﺬﻭﺍ ﺍﻳﺪﻯ ﺍﳋﻠﻖ ﰱ ﻳﻮﻡ ﺍﹼﻟﺼﻌﻮﺩ ﻭ ﺍﺟﺬﺑﻮﻫﻢ ﺍﻟﯽ ﻭﺟﻬﻪ ﺍﳌﻘﺼﻮﺩ‪.‬‬
‫ﻭ ﺍﻣ‪‬ﺎ ﰱ ﻣﻘﺎﻡ ﲤﮑﲔ ﺍﻟﹼﻈﺎﳌﲔ ﻭ ﺍﺳﺘﻴﻼﺀ ﺍﻟﹼﺸﻴﺎﻃﲔ ﻓﻼﺗﺼﺮﺣﻮﺍ ﺑﺎﳌﺮﺍﺩ ﳊﻔﻆ ﺩﻣﺎﺋﮑﻢ ﻭ ﻻ ﺗﻔﺘﺤﻮﺍ‬
‫ﺑﺎﺏﺍﳉﻮﺭ ﻭ ﺍﻟﻔﺴﺎﺩ ﻋﻠﯽ ﺍﻧﻔﺴﮑﻢ ﺑﺬﮐﺮ ﻣﺎ ﻋﻠﻴﻪ ﻣﺪﺍﺭ ﺍﻣﺮﮐﻢ ﺑﻞ ﺟﺎﻫﺪﻭﺍ ﰱ ﺳﺒﻴﻞ ﺭﺑ‪‬ﮑﻢ‬
‫ﺑﺎﳊﮑﻤﺔ ﻭ ﺍﺣﺘﺠﺒﻮﺍ ﺍﻻﺳﻢ ﺑﺎﻟﺘ‪‬ﻘﻴ‪‬ﺔ ﻻ ﺑﺎﳌﻌﲎ ﺍﻟﹼﺬﻯ ﺍﻧﺘﻢ ﻋﻴ‪‬ﻨﺘﻢ ﻭ ﻗﻌﺪﰎ ﻋﻦ ﺍﻇﻬﺎﺭ ﺍﻣﺮﺍﷲ ﻓﻘﺪ‬
‫ﻯ ﻣﻘﺎﻡ‬
‫ﺍﳊﺪﰎ ﰱ ﺍﻻﲰﺎﺀ ﻭ ﻧﺴﻴﺘﻢ ﻋﻬﺪﺍﳌﺄﺧﻮﺫ ﰱ ﻋﺎﱂ ﺍﻻﻋﻠﯽ ﻓﺎﻧ‪‬ﻰ ﺍﺭﻯ ﺑﻔﻀﻞ ﺭﺑ‪‬ﻰ ﺍﻧ‪‬ﮑﻢ ﰱ ﺍ ‪‬‬
‫ﻯ ﻭﺟﻬﺔ ﻧﺎﻇﺮﻭﻥ‪ .‬ﻓﺎﻣ‪‬ﺎ ﻣﺎ ﺑﺮﺯ ﻣﻨﮑﻢ ﰱ ﻣﻘﺎﻡ ﺍﻟﻌﻤﻞ ﺍﻧ‪‬ﮑﻢ ﻣﺎ ﻗﺮﺋﺘﻢ ﺍﻵﻳﺎﺕ ﺍﻟﺒﺪﻳﻌﺔ‬
‫ﻭﺍﻗﻔﻮﻥ ﻭ ﺑﺎ ‪‬‬
‫ﺍﳌﻨﺰﻟﺔ ﻣﻦ ﺷﺠﺮﺓ ﺍﻟﹼﺴﻴﻨﺎﺀ ﺑﻌﺪﺍﻟﹼﺬﻯ ﺍﻧﺘﻢ ﻣﺄﻣﻮﺭﻭﻥ ﺑﺎﺧﺬﺍﻟﹼﺮﺯﻕ ﺍﻟﹼﻄﻴﺐ ﻣﻦ ﲦﺮﺍﺕ ﺟﻨ‪‬ﺎﺕ ﻋﺒﺎﺭﺍ‪‬ﺎ‬
‫ﻭ ﺍﻟﹼﺘﺮﻓﺮﻑ ﺍﻟﯽ ﺍﻏﺼﺎﻬﻧﺎ ﺑﻞ ﻣﺎ ﻧﺴﺨﺖ ﺑﻌﺪﺍﻟﹼﺬﻯ ﻭﺍﺟﺐ ﻋﻠﻴﮏ ﮐﺘﺒﻬﺎ ﲟﺪﺍﺩﺍﻟﹼﺬﻫﺐ ﻣﻌﺘﺬﺭ‬
‫ﺑﺎﻟﹼﺘﻘﹼﻴﺔ ﮐﻤﺎ ﻳﻘﻮﻝ ﻭﻟﮑﻦ ﺍﻟﹼﻨﺠﺒﺎﺀ ﻟﻴﺲ ﳍﻢ ﻋﺪ‪‬ﺓ ﻣﻌﺪﻭﺩﺓ ﻭ ﺍﮐﺜﺮﻫﻢ ﺍﻟﻴﻮﻡ ﺍﺻﺤﺎﺏ ﻫﺬﺍﺍﻻﻣﺮ ﻋﻠﯽ‬
‫ﺍﻟﻴﻘﲔ ﻭﺍﻧ‪‬ﻬﻢ ﲪﻠﺔﺍﻟﹼﺪﻳﻦ ﻭ ﺍﻭﻋﻴﺔ ﺍﻟﻌﻠﻢ ﻭ ﻟﻮﻻﻫﻢ ﻟﻮ ﺗﻨﺰﻝ ﺍﻟﺴ‪‬ﻤﺎﺀ ﻣﺎﺋﻪ ﻭ ﱂ ﳜﺮﺝ ﺍﻻﺭﺽ ﻧﺒﺎ‪‬ﺎ‬
‫ﻯ ﺍﺭﺽ ﺍﻣﻦ ﻭ ﻋ ‪‬ﺰ ﻭ ﺍﻧ‪‬ﻬﻢ ﺍﻧﺎﺱ ﻟﻮ‬
‫ﻭ ﱂ ﳚﺮ ﻗﻠﻤﻰ ﲝﺮﻑ ﻣﻦ ﺍﻵﻳﺎﺕ‪ .‬ﺭﺯﻗﲎ ﺍﷲ ﻟﻘﺎﺋﻬﻢ ﰱ ﺍ ‪‬‬
‫ﻳﻘﺪﺭﻭﺍ ﻳﺮﺿﻮﻥ ﺑﺎﻥ ﳚﻌﻠﻮﺍ ﺣﻴﺎ‪‬ﻢ ﻣﺪﺍﺩﺍﻟﹼﺬﻫﺐ ﹼﰒ ﻳﮑﺘﺒﻮﻥ ﺁﻳﺎﺕﺍﷲ ﻭ ﻳﻨﺼﺮﻭﻥ ﺍﻣﺮﺍﷲ ﻭ ﺍﻧ‪‬ﻬﻢ‬
‫ﻗﻮﻡ ﻟﻮ ﺍﺟﺘﻤﻊ ﺍﻫﻞﺍﻻﺭﺽ ﻋﻠﯽﺍﻟﺮ‪‬ﺩ ﻻ ﳛﺮ‪‬ﮐﻬﻢ ﺍﻟﻌﻮﺍﺻﻒ ﻭ ﻻ ﻳﺘﺼﺮ‪‬ﻑ ﻓﻴﻬﻢ ﺁﻳﺎﺕ ﺍﻟﻘﻮﺍﺻﻒ‬
‫ﮐﺎﻧ‪‬ﻬﻢ ﺟﺒﺎﻝ ﺍﺣﺪ ﰱﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﯽ ﺍﻻﺭﺽ ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﻬﻢ‪ .‬ﻳﺎ ﺭﺟﻞ ﺍﻯ ﻣﺪﺧﻞ ﻟﻠﹼﺘﻘﻴ‪‬ﺔ ﰱ‬
‫ﻫﺬﺍﺍﳌﻘﺎﻡ‪ .‬ﺍ ﹼﻥﺍﷲ ﻗﺪ ﺧﻠﻘﮏ ﻭ ﺳﻮ‪‬ﺍﮎ ﻭ ﺍﻧﺖ ﰱ ﻟﺒﺲ ﻣﻦ ﺧﻠﻖ ﺟﺪﻳﺪ ﲟﺪﺩ ﺟﺪﻳﺪ ﻭ ﻫﺬﻩ ﺍﳌﺪﺩ‬
‫ﳚﺮﻯ ﻣﻦ ﺍﮐﻞ ﺷﺠﺮﺓ ﺍﻟﹼﻄﻴ‪‬ﺒﺔ ﺍﻟﹼﱴ ﺍﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻭ ﻓﺮﻋﻬﺎ ﰱﺍﻟﺴ‪‬ﻤﺎﺀ ﺗﺆﺗﻰ ﺍﮐﻠﻬﺎ ﮐ ﹼﻞ ﺣﲔ ﺑﺎﺫﻥ‬
‫ﺭﺑ‪‬ﻬﺎ ﻓﻘﺪ ﻭﺻﻞ ﺍﻟﻴﮏ ﻣﺪﺩﮎ ﺍﳉﺪﻳﺪ ﻭﮐﺘﺎﺏ ﺟﺪﻳﺪ ﻭ ﺍﻧﺖ ﻣﺄﻣﻮﺭ ﺑﺎﺧﺬﺍﻟﹼﺮﺯﻕ ﻋﻨﻬﺎ‬
‫ﻓﺎﻋﺮﺍﺿﮏ ﳌﺎ ﺫﺍ ﳌﹼﺎ ﻣﺎ ﻧﺴﻴﺖ ﺍﻭﻗﺎﺕ ﺍﮐﻠﮏ ﻭ ﺷﺮﺑﮏ ﻳﻮﻣﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﺍﻣﺎ ﺗﺴﺘﺤﲕ ﻣﻦﺍﷲ‬
‫ﰱ ﺗﻮﺑﻴﺨﮏ ﻭ ﺗﻌﻴﲑﮎ ﻋﻠﯽ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰱ ﺳﺒﻴﻞﺍﷲ ﺑﻌﺪﺍﻟﹼﺬﻯ ﮐﻨﺖ ﻗﺎﻋﺪﹰﺍ ﻓﻀ‪‬ﻞﺍﷲ ﺍ‪‬ﺎﻫﺪﻳﻦ‬
‫ﻋﻠﯽ ﺍﻟﻘﺎﻋﺪﻳﻦ ﺑﮑ ﹼﻞ ﺩﺭﺟﺔ‪ .‬ﺍﻋﻠﻢ ﺍ ﹼﻥﺍﻟﺸﻴﻄﺎﻥ ﻗﺪ ﺍﺳﺘﺤﻮﺫ ﻋﻠﻴﮏ ﻭ ﺍﻧﺴﺎﮎ ﺫﮐﺮﺍﷲ ﻭ ﺍﻋﻤﻰ‬
‫ﺑﺼﺮﮎ ﺑﺎﻧ‪‬ﮏ ﻣﺎ ﺗﺮﻯ ﺁﻳﺔﺍﳌﺘﺠ‪‬ﻠﻴ‪‬ﺔ ﻣﻦ ﺍﻋﻠﯽ ﻣﺸﻌﺮﮎ ﻭ ﺍﺻ‪‬ﻤﮏ ﺑﺎﻧ‪‬ﮏ ﻣﺎ ﺗﺴﻤﻊ ﻧﺪﺍﺀ ﺭﺑ‪‬ﮏ‬
‫ﺑﻌﺪﺍﻟﹼﺬﻯ ﻳﻨﺎﺩﻳﮏ ﻣﻦ ﮐ ﹼﻞ ﺍﳉﻬﺎﺕ ﺑﺮﻓﺾ ﺍﻟﻘﻴﻮﺩ ﻭ ﺍﻻﺷﺎﺭﺍﺕ ﻭ ﺍﻟﺰﻣﮏ ﻭ ﺍﳒﻤﺪﮎ ﺑﺎﻧ‪‬ﮏ ﻣﺎ‬
‫ﺗﺮﻓﺮﻑ ﺍﻟﯽ ﺟ ‪‬ﻮ ﺍﳍﻮﺍﺀ ﻟﻮﺻﻮﻟﮏ ﺍﻟﯽ ﻣﻘﺎﻣﮏ ﺍﻻﻋﻠﯽ ﻭ ﺍﺧﺬﺍﳌﻠﻌﻮﻥ ﺣﻈﹼﻪ ﻣﻨﮏ ﻭ ﺍﺳﺘﻮﻟﯽ ﻋﻠﯽ‬
‫ﻣﺸﺎﻋﺮﮎ ﺑﺎﻧ‪‬ﮏ ﻣﺎ ﺗﺮﻯ ﺟﻼﻟﺔ ﻣﻦ ﺍﺳﺒﻘﻪ ﺍﻟﻌﻨﺎﻳﺔ ﻣﻦ ﺭﺑ‪‬ﮏ ﻭ ﺗﻮﺟ‪‬ﻪ ﺍﻟﻴﮏ ﻻﳒﺬﺍﺑﮏ ﺍﻟﯽ‬
‫ﻼ ﻓﻬﺎ ﺍﻧﺎﺫﺍ ﺍﻗﺮﺀ ﻋﻠﻴﮏ ﺍﻵﻳﺎﺕ ﰱ ﻣﻘﺎﻡ ﺍﳊﺪﻭﺩ ﻭ ﺍﻻﺷﺎﺭﺍﺕ ﻭﺍ ﹼﻻ ﻋﻨﺪ‬ ‫ﻀﹰ‬‫ﻣﻘﺎﻣﮏ ﺗﺮﺣ‪‬ﻤﹰﺎ ﻭ ﺗﻔ ‪‬‬
‫ﺍﻫﻞ ﺍﻟﺒﻴﺎﻥ ﻻﺣﺎﺟﺔ ﺍﻟﯽ ﺍﻟﹼﺘﺒﻴﺎﻥ ﺑﻞ ﻓﺘﺢ ﳍﻢ ﺑﺎﺏ ﺍﻻﻳﻘﺎﻥ ﻭ ﻳﻌﺮﻓﻮﻥ ﻣﺎ ﻋﻠﻴﻪ ﻣﺪﺍﺭﺍﻻﺣﺴﺎﻥ‬
‫ﺑﺴﺮ‪‬ﺍﻵﻳﺔ ﺍﳌﺘﺠﻠﻴ‪‬ﺔ ﻋﻠﻴﻬﻢ ﰱ ﮐ ﹼﻞ ﺁﻥ ﻭ ﳝﻌﻨﻮﻥ ﺍﻟﯽ ﻣﺎ ﺍﻣﺮﻫﻢ ﺭﺑ‪‬ﻬﻢ ﻭ ﻻ ﻳﻠﺘﻔﺘﻮﻥ ﺍﺣﺪﹰﺍ ﻳﺎ ﺍﻫﻞ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻥ ﺍﺗ‪‬ﺒﻌﻮﺍ ﺣﮑﻢﺍﷲ ﹼﰒ ﺑﻠﹼﻐﻮﺍ ﻣﺜﻞ ﺫﻟﮏ ﺍﻟﮑﺘﺎﺏ ﺍﻟﯽ ﮐ ﹼﻞ ﻧﻔﺲ ﻗﺪ ﺁﻣﻦ ﺑﺎﷲ ﻭ ﮐﻠﻤﺎﺗﻪ ﻭ‬
‫ﮐﺎﻥ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ .‬ﺍﻥﺍﺗﻘﻮﺍﷲ ﻳﺎﺍﻫﻞ ﺍﻟﮑﺘﺎﺏ ﻣﻦ ﻳﻮﻡ ﺍﻟﻔﺼﻞ ﻓﺎﻧ‪‬ﮑﻢ ﻣﻼﻗﻮﻩ ﻭ ﺍﺗ‪‬ﺒﻌﻮﺍ ﺁﻳﺎﺕﺍﷲ‬
‫ﺑﺎﳊ ‪‬ﻖ ﰒ ﺍﺟﻬﺪﻭﺍ ﰱ ﺳﺒﻴﻞﺍﷲ ﺑﺘﻠﮏ ﺍﻵﻳﺎﺕ ﻋﻠﯽ ﺣﮑﻢ ﻣﺎ ﻧﺰﻝ ﰱ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻗﺒﻞ ﻟﻌﻠﹼﮑﻢ‬
‫ﺗﺮﲪﻮﻥ ﻭ ﻟﻘﺪ ﻓﺮﺽ ﰱ ﺣﮑﻢ ﺍﻟﮑﺘﺎﺏ ﻟﻠﹼﺬﻳﻦ ﻳﺘﺒ‪‬ﻌﻮﻥ ﺁﻳﺎﺗﻨﺎ ﺍﻥ ﻳﺘﻠﻮﺍ ﺫﻟﮏ ﰱ ﮐ ﹼﻞ ﺷﺄﻥ ﻟﻴﺜﺒﺖ‬
‫ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ﻋﻠﯽ ﺻﺮﺍﻁ ﻋﺰﻳﺰ ﲪﻴﺪ ﻭ ﺍ ﹼﻥﺍﷲ ﻳﻮﺻﻰ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻥ ﳚﻤﻌﻮﺍ ﻋﻠﯽ ﺍﳊﮑﻢ ﹼﰒ‬
‫ﳚﺎﻫﺪﻭﺍ ﰱ ﺳﺒﻴﻞﺍﷲ ﺑﺎﳊﮑﻤﺔ ﻭ ﺍﻟﮑﻠﻤﺔ ﺍﶈﮑﻤﺔ ﻭ ﻳﮑﻮﻧﻮﺍ ﻋﻠﯽ ﺻﺮﺍﻁ ﻗﻮﱘ‪ .‬ﻓﺎﻗﺮﺀ ﻳﺎ ﺭﺟﻞ‬
‫ﻆ ﻋﻈﻴﻢ‪ .‬ﻭ ﻣﻌﲎ ﺍﻟﹼﺬﻯ ﺗﺼ‪‬ﻮﺭﺕ ﰱ ﻟﻔﻆ ﺍﻟﹼﺘﻘﻴ‪‬ﺔ ﻓﺎﺭﻓﺾ‬ ‫ﺁﻳﺎﺕﺍﷲ ﻭ ﺣﺎﺳﺐ ﻧﻔﺴﮏ ﻓﺎﻧ‪‬ﮏ ﰱ ﺣ ﹼ‬
‫ﻭ ﺍﺭﺟﻊ ﺍﻟﯽ ﺣﮑﻢ ﺭﺑ‪‬ﮏ ﻭ ﺍﻗﺮﺀ ﻣﻦ ﺍﻵﻳﺎﺕ ﻋﻠﯽ ﺷﺄﻥ ﻣﺎ ﻧﺰﻝ ﻭ ﺍﺳﺘﻘ ‪‬ﺮ ﰱ ﺍﶈ ﹼﻞ ﻭ ﺑﻠﹼﻎ ﺍﻣﺮ‬
‫ﺭﺑ‪‬ﮏ ﺑﺎﻣﺮﻩ ﻭ ﻻﺗﻨﻈﺮ ﺍﻟﯽ ﺷﺆﻭﻧﺎﺕ ﺍﻟﹼﻨﻔﺴﺎﻧﻴ‪‬ﺔ ﻓﻘﺪ ﺍﻫﻠﮑﺘﮏ ﻭ ﺍﻧﺖ ﻣﻦ ﺍﻟﻐﺎﻓﻠﲔ ﻗﻞ ﺍﻗﺮﺋﻮﺍ ﻋﻠﯽ‬
‫ﺣﮑﻢ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﻋﻨﺪﺍﷲ ﻭ ﺍﺳﺘﻘﺮ‪‬ﻭﺍ ﰱ ﺍﺣﺮﻑ ﺁﻳﺎﺗﻪ ﻭ ﻻ ﺗﻘﺮﺋﻮﺍ ﺣﺮﻓﹰﺎ ﻣﻨﻬﺎ ﺍ ﹼﻻ ﻭ ﺍﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ‪.‬‬
‫ﻳﺎ ﺍﻳ‪‬ﻬﺎﺍﳌﻼﺀ ﺑﻠﹼﻐﻮﺍ ﺁﻳﺎﺕﺍﷲ ﺍﻟﯽ ﮐ ﹼﻞ ﻧﻔﺲ ﲟﺜﻞ ﻣﺎ ﻗﺪ ﺟﻌﻠﮑﻢﺍﷲ ﻣﻘﺎﻡ ﺍﻣﺮﻩ ﻟﻌﻠﹼﮑﻢ ﺗﺮﺷﺪﻭﻥ‪.‬‬
‫ﻭﺍﺗ‪‬ﺒﻌﻮﺍ ﺣﮑﻢ ﺍﻟﺒﺪﻉ ﰱ ﮐﺘﺎﺏ ﺍﻵﺧﺮ ﻓﺎﻧ‪‬ﻪ ﻟﺼﺮﺍﻁ ﺣ ‪‬ﻖ ﺷﮑﻮﺭ ﻭ ﺍ ﹼﻥ ﰱ ﺍﻳ‪‬ﺎﻡ ﺍﻓﻀﻞ ﮐ ﹼﻞ ﺍﳋﲑ‬
‫ﺫﮐﺮﺍﻟﺒﺪﻉ ﻭ ﺁﻳﺎﺗﻪ ﰱ ﺍ ‪‬ﻡﺍﻟﮑﺘﺎﺏ ﳌﺴﻄﻮﺭ‪ .‬ﻳﺎ ﺍﻳ‪‬ﻬﺎﺍﳌﻼﺀ ﺻﻠﹼﻮﺍ ﻋﻠﻴﻪ ﺍﺫﺍ ﺫﮐﺮ ﺍﲰﻪ ﹼﰒ ﺍﺭﺳﻠﻮﺍ ﺍﻟﻴﻪ‬
‫ﻭﺭﻗﺎﺕ ﺍﻟﻌﺪﻝ ﻓﻴﻤﺎ ﺍﮐﺘﺴﺒﺘﻢ ﰱ ﺍﻳ‪‬ﺎﻡ ﺣﮑﻢ ﺫﻟﮏ ﺍﻟﮑﺘﺎﺏ ﻭ ﺍﺷﮑﺮﻭﻩ ﻭ ﻗﻮﻟﻮﺍ ﺍ ﹼﻥ ﺍﳊﻤﺪ ﷲ‬
‫ﺏﺍﻟﻌﺎﳌﲔ‪ .‬ﺍﷲﺍﮐﱪ ﻣﻦ ﻋﻈﻤﺘﻪ ﻓﻴﺾﺍﷲ ﻭ ﮐﱪ ﻟﻄﻔﻪ ﻭ ﻏﻔﻠﺘﻨﺎ‪ .‬ﻓﻬﺎ ﺍﻧﺎﺫﺍ ﺍﺳﺌﻞ ﻣﻨﮑﻢ ﻳﺎ ﲨﺎﻋﺔ‬ ‫ﺭ ‪‬‬
‫ﺍﳌﺼ‪‬ﺪﻗﲔ ﺍﻟﹼﺬﻳﻦ ﻫﻢ ﰱ ﻣﻘﺎﻡ ﺍﻇﻬﺎﺭﺍﻻﺳﻼﻡ ﻭﺍﻗﻔﻮﻥ ﻭ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ﻣﻌﺮﺿﻮﻥ‪ .‬ﺍﺟﻴﺒﻮﱏ ﻣﺎ ﻣﻌﲎ‬
‫ﻯ ﻣﻘﺎﻡ ﻣﻦ ﺍﻻﺷﺎﺭﺍﺕ ﺍﻟﺒﺪﻳﻌﺔ ﻭ ﺻﻠﺘﻢ ﻭ‬ ‫ﻫﺬﻩﺍﻵﻳﺎﺕ ﻣﻦ ﺍ ‪‬‬
‫ﻯ ﺷﺄﻥ ﻣﻦ ﺍﻟﹼﺸﺆﻭﻧﺎﺕ ﻋﺪﻟﺘﻢ ﻭ ﺑﺎ ‪‬‬
‫ﻯ ﻭﺍﺩ ﻣﻦ ﻋﻮﺍﱂ ﺍﻟﻘﺸﻮﺭﻳ‪‬ﺔ‬
‫ﻯ ﮐﺘﺎﺏ ﻣﺬﻫ‪‬ﺒﺔ ﻣﻦ ﻭﺭﻗﺎﺕ ﺍﻟﻌﺪﻝ ﺍﻟﯽ ﻣﻮﻟﻴﮑﻢ ﺍﺭﺳﻠﺘﻢ ﻭ ﻣﻦ ﺍ ‪‬‬ ‫ﺍ‪‬‬
‫ﻯ ﺍﺷﺎﺭﺓ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻋﺮﺿﺘﻢ ﺑﻴ‪‬ﻨﻮﺍ ﻭ ﺗﺒﻴ‪‬ﻨﻮﺍ ﺍﻥ ﮐﻨﺘﻢ ﺻﺎﺩﻗﲔ‪ .‬ﻓﻘﺪ ﻣﻼﺀ‬ ‫ﻫﺠﺮﰎ ﻭ ﻣﻦ ﺍ ‪‬‬
‫ﺍﻻﺻﻘﺎﻉ ﻭ ﺗﻼﻃﻢ ﲝﺮﺍﻟﻌﻤﺎﺀ ﻭ ﺻﻌﻖ ﻣﻦ ﰱ ﺍﻻﺭﺽ ﻭ ﺍﻟﹼﺴﻤﺎﺀ ﻣﻦ ﻋﻈﻤﺔ ﺣﮑﻢﺍﷲ ﻭ ﺳﻄﻮﺗﻪ ﻭ‬
‫ﻫﻴﺒﺘﻪ ﻭ ﻗﺪﺭﺗﻪ‪ .‬ﺍﻻ ﻳﺎ ﺍﻳ‪‬ﻬﺎﺍﳌﻼﺀ ﺍ ﹼﻥ ﻫﺬﺍﻳﻮﻡ ﻋﻈﻴﻢ ﻓﻘﺪ ﺍﺗﺖﺍﻟﺴ‪‬ﺎﻋﺔ ﺑﺎﳊ ‪‬ﻖ ﻭ ﺍﻧﺘﻢ ﻏﺎﻓﻠﻮﻥ‪ .‬ﺍﻥ‬
‫ﺍﺗﻘﻮﺍﺍﷲ ﰱ ﺫﻟﮏ ﺍﻻﻣﺮ ﻓﺎﻧ‪‬ﻪ ﻟﻘﺴﻢ ﻟﻮ ﻳﻌﻠﻤﻮﺍﺍﻟﻨ‪‬ﺎﺱ ﻋﻈﻴﻢ ﻋﻈﻴﻢ‪ .‬ﺍﻻ ﺍ ﹼﻥ ﻫﺬﺍﺍﻟﺒﺤﺮ ﺍﻧﻴﻖ ﺍﻧﻴﻖ ﻭ ﺍﻧ‪‬ﻪ‬
‫ﻟﻌﻤﻴﻖ ﻋﻤﻴﻖ ﻭ ﺍ ﹼﻥ ﺣﮑﻢ ﻫﺬﺍﺍﻟﹼﺼﺮﺍﻁ ﺩﻗﻴﻖ ﺩﻗﻴﻖ ﻭﻟﻮ ﺷﺎﺀ ﺍﻟﻨ‪‬ﺎﺱ ﺍﻥ ﻳﻌﺮﻓﻮﺍ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﺒﺪﻉ‬
‫ﻟﻦ ﻳﺴﺘﻄﻴﻌ ‪‬ﻦ ﻓﮑﻴﻒ ﻳﻘﺪﺭ ﹼﻥ ﺍﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻬﺎ ﻭﺍﷲ ﻋﻠﻴﻢ ﺣﮑﻴﻢ‪ .‬ﺍﻭﺻﻴﮏ ﰱ ﺣﮑﻢ ﺍﻟﹼﺴ ‪‬ﺮ ﰱ ﻋﻠﻢ‬
‫ﻣﻦ ﻗﺪﺭ ﻭﻟﻦ ﲡﺪﻭﺍ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﺫﻥﺍﷲ ﻣﻔ ‪‬ﺮ ﻭ ﺍ ﹼﻥ ﺍﻟﹼﱴ ﺍﺳﺘﻘ ‪‬ﺮ ﻋﻠﯽ ﺣﮑﻢﺍﷲ ﰱ ﻋﻠﻢ ﻣﺴﺘﺘﺮ ﻭ ﺍﻥ‬
‫ﺫﻟﮏ ﺍﻟﹼﺴﺮ ﰱﺍﻟﮑﺘﺎﺏ ﳌﺴﺘﺴ ‪‬ﺮ‪ .‬ﺍﻥ ﺍﺩﺧﻞ ﺑﺎﺏ ﺍﻟﻌﺪﻝ ﻭ ﻗﻞ ﺣﻄﹼﺔ ﻟﺘﮑﻮﻧ‪‬ﻦ ﻣﻦ ﺍﻟﺴ‪‬ﺎﺟﺪﻳﻦ‪ ٠‬ﻓﻬﺎ‬
‫ﺍﻧﺎ ﺫﺍ ﺍﺳﺌﻞ ﻣﻨﮑﻢ ﺍﺟﻴﺒﻮﱏ ﻫﻞ ﺍﻟﹼﺬﻯ ﻋﻨﺪﮐﻢ ﻣﻦ ﺍﻟﹼﺪﻻﻻﺕ ﺍﳌﻨﺠﻤﺪﺓ ﻭ ﺍﻟﹼﺼﻮﺭ ﺍﳌﺨﺘﺮﻋﺔ ﻭ‬
‫ﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﻭ ﻧﺰﻩ ﻋﻦ ﺍﻻﺷﺎﺭﺓ ﻭ ﺍﻭﻋﺪ ﻣﻦ ﺍﺷﺎﺭﺍﻟﻴﻬﺎ ﻭ‬ ‫ﺍﻟﮑﻠﹼﻴﺔ ﺍﳌﺆﺗﻔﮑﺔ ﻫﻮﺍﻟﹼﺬﻯ ﻋﻈﻤﻪ ﺭ ‪‬‬
‫ﻯ‬
‫ﻯ ﻗﺸﺮ ﺣﻄﻴﺘﻢ ﻭ ﺑﺎ ‪‬‬ ‫ﻗﺮﻥ ‪‬ﺎ ﺑﻌﺬﺍﺏ ﺍﻟﻴﻢ ﻭ ﺍﺳﺌﻞ ﻣﻨﮑﻢ ﻳﺎ ﻋﻠﻤﺎﺀﺍﻟﹼﺮﺍﺷﺪﻳﻦ ﻭ ﻃﺎﺋﻔﺔ ﺍﳌﻬﺘﺪﻳﻦ ﺍ ‪‬‬
‫ﺁﻳﺔ ﻭﺻﻠﺘﻢ ﻭ ﺩﺧﻠﺘﻢ ﺑﺎﺏ ﺍﳊﻄﹼﺔ ﺳﺎﺟﺪﻳﻦ ﺍﺭﱏ ﺍﻥ ﮐﻨﺘﻢ ﺻﺎﺩﻗﲔ‪ .‬ﺑﻌﺰ‪‬ﺓ ﺭﺑ‪‬ﻰ ﻣﺎ ﺍﺭﻯ ﻓﻴﮑﻢ ﻧﻮﺭﹰﺍ‬
‫ﻣﻦ ﺍﻻﳝﺎﻥ ﻭ ﻣﺎ ﺍﴰﻤﺖ ﺭﺍﺋﺤﺔﺍﻟﺒﻴﺎﻥ ﺑﻞ ﮐ ﹼﻞ ﻣﺎ ﺍﻧﺘﻢ ﻋﻠﻴﻪ ﻋﺎﮐﻔﻮﻥ ﺷﺮﻳﮏ ﻓﻴﮏ ﮐ ﹼﻞ ﺍﻟﻨ‪‬ﺎﺱ‬
‫ﺍﲨﻌﻮﻥ ﺍﻟﹼﺬﻳﻦ ﺍﻟﻔﻮﺍ ﺁﺑﺎﺋﻬﻢ ﺿﺎﻟﹼﲔ ﻓﻬﻢ ﻋﻠﯽ ﺁﺛﺎﺭﻫﻢ ﻳﻬﺮﻋﻮﻥ ﻭ ﻟﺴﺎﺩﺍ‪‬ﻢ ﻭ ﮐﱪﺍﺋﻬﻢ ﻣﻘﻠﹼﺪﻭﻥ ﻭ‬
‫ﰱ ﺑﺌﺮ ﺍﻟﹼﻄﺒﻴﻌﺔ ﻣﺴﺠﻮﻥ‪ .‬ﺍﻧ‪‬ﺎ ﷲ ﻭ ﺍﻧ‪‬ﺎ ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪ .‬ﻓﻮﺍﻟﹼﺬﻯ ﺍﻗﺎﻡ ﺍﻟﻌﺮﺵ ﻋﻠﯽ ﺍﳌﺎﺀ ﻭ ﺣﺮﻑ ﺍﳍﻮﺍﺀ‬
‫ﻭ ﻋﻠﻖ ﺍﻻﺭﺟﺎﺀ ﻭ ﻧﺰﻝ ﺣﮑﻤﻪ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺁﻓﺎﻕ ﺍﻟﹼﺴﻤﺎﺀ ﻣﺎ ﻋﺮﻓﺘﻢ ﺷﻴﺌﺎ ﻣﻦ ﺣﮑﻢﺍﷲ ﺍﻟﻌﻠﹼﻰ‬
‫ﺍﻻﻋﻠﯽ ﺑﻞ ﰱ ﺍﺻﻞ ﺍﻋﺘﻘﺎﺩﮐﻢ ﻭ ﻣﺎ ﻋﻠﻴﻪ ﺍﻋﺘﻤﺎﺩﮐﻢ ﺷﻴﺌﺎ ﻭ ﻻ ﺍﺭﻯ ﻓﻴﮑﻢ ﻧﻮﺭﺍ ﻭ ﮐ ﹼﻞ ﻣﻦ ﻭﺻﻞ‬
‫ﺍﻟﯽ ﺣﮑﻢ ﺍﳌﻨﺰﻝ ﺑﻌﻨﺎﻳﺔ ﺭﺑ‪‬ﻪ ﺍﻻﺟﻞ ﻭ ﻳﻈﻬﺮ ﻣﻨﻪ ﺁﻳﺔ ﺑﺪﻋﺎ ﺗﻘﻮﻣﻮﻥ ﻭ ﺗﺼﻴﺤﻮﻥ ﻭ ‪‬ﻤﻬﻤﻮﻥ ﻭ‬
‫ﺏﺍﳌﻨﻮﻥ ﻭ ﻻ ﲣﺎﻓﻮﻥ ﻣﻦﺍﻟﹼﺬﻯ ﻳﻌﻠﻢ ﺧﻔﻴ‪‬ﺎﺕ ﺍﻟﺒﻄﻮﻥ ﻭ‬ ‫ﲡﺰﻭﻥ ﻭ ﲣﺮﺟﻮﻥ ﻣﺎ ﻓﻴﮑﻢ ﻣﮑﻨﻮﻥ ﻣﻦ ﺭ ‪‬‬
‫ﻏﻤﺾ ﺍﳉﻔﻮﻥ ﻭ ﻻ ﺗﻨﻬﻮﻥ ﲞﻔﻰ ﻣﮑﺮﻩ ﻭ ﻻ ﺗﺘﺬﮐﹼﺮﻭﻥ ﺑﻞ ﺍﻟﯽ ﺁﺛﺎﺭﺍﻟﹼﺬﻳﻦ ﻣﻦ ﻗﺒﻠﮑﻢ ‪‬ﺮﻋﻮﻥ ﻫﺎ‬
‫ﺍﻧﺎ ﺫﺍ ﺍﺳﺌﻞ ﻣﻨﮑﻢ ﻣﺎ ﻣﻌﲎ ﺍﻟﺒﺪﻉ ﻭ ﻣﺎ ﻣﻌﲎ ﺍﻟﻌﺪﻝ ﻭ ﻣﺎ ﻣﻌﲎ ﺁﻳﺎﺕ ﺍﻟﹼﱴ ﻗﺪ ﻧﺰﻝ ﻣﻦ ﺑﺎﻃﻦ‬
‫ﺍﻟﻌﺮﺵ ﻭ ﺍﻟﮑﺮﺳ ‪‬ﻰ ﻭ ﻫﺬﺍ ﻣﻦ ﺑﻴﺎﻧﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﻣﻦ ﺍﻧﺒﺎﺀ ﺍﻟﻐﻴﺐ ﺑﺎﻧﺒﺎﺀ ﻋﺒﺪﻩ ﻭ ﺻﻔﹼﻴﻪ ﺍﻟﹼﺬﻯ ﺁﻣﻦ‬
‫ﺑﺂﻳﺎﺕ ﺍﻟﺒﺪﻉ ﻭ ﮐﺎﻥ ﺍﻭ‪‬ﻝ ﺍﻟﹼﺴﺎﺟﺪﻳﻦ ﻭ ﺭﻭﺡ ﻣﻦ ﰱ ﻣﻠﮑﻮﺕ ﺍﻻﻣﺮ ﻭ ﺍﳋﻠﻖ ﻓﺪﺍﻩ ﻭ ﺻﻠﻮﺍﺕﺍﷲ‬
‫ﻋﻠﻴﻬﻢ ﺍﲨﻌﲔ ﻭ ﻋﻠﯽ ﺍﳌﺴﺘﻨﲑﻳﻦ ﺑﻨﻮﺭﻫﻢ ﻭ ﺍﻟﹼﻨﺎﻫﺠﲔ ﻣﻨﻬﺠﻬﻢ ﻭ ﺍﻟﹼﻨﺎﻇﺮﻳﻦ ﺍﻟﻴﻬﻢ ﻋﺒﺎﺩ ﻣﮑﺮﻣﻮﻥ‬
‫ﻭ ﻋﺮﻓﺎﺀ ﳐﻠﺼﻮﻥ ﻓﻘﺪ ﻭﺻﻞ ﺍﻟﯽ ﻫﺬﻩ ﺍﻻﻗﻠﹼﺔ ﳑ‪‬ﺎ ﳛﺼﻰ ﺗﻌﻴﲑﮐﻢ ﻭ ﺗﮑﻔﲑﮐﻢ ﻭ ﻓﺘﻮﻯﺍﻟﹼﺬﻯ‬
‫ﺍﺟﺮﻳﺘﻢ ﰱ ﺣ ‪‬ﻖﺍﻟﹼﺬﻳﻦ ﺍﺗ‪‬ﺒﻌﻮﱏ ﺑﺎﻣﺮ ﺭﺑ‪‬ﻬﻢ ﻭ ﻣﻦﺍﻟﹼﺰﻻﺕ ﻣﻄﹼﻬﺮﻭﻥ ﻭ ﺍﻟﯽ ﻭﺟﻪ ﺭﺑ‪‬ﻬﻢ ﻧﺎﻇﺮﻭﻥ ﻓﻘﺪ‬
‫ﺍﺭﺗﻔﻊ ﻧﺪﺍﺋﮑﻢ ﻭ ﺑﻠﻎ ﺻﻴﺎﺣﮑﻢ ﺍﻟﯽ ﺍﳌﻌﺎﻧﺪﻳﻦ ﻣﺎ ﻫﺬﻩ ﺍﻟﻐﻮﻏﺎﺀ ﻭ ﺍﻟﻀﻮﺿﺎﺀ ﻳﺎ ﲨﺎﻋﺔﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﻓﻘﺪ‬
‫ﺍﻏﱪﺕ ﺍﻻﺭﺽ ﻭ ﻣﺎ ﻋﻠﻴﻬﺎ ﻭ ﺗﺰﻟﺰﻝ ﺍﺭﮐﺎﻥ ﺍﳍﺪﻯ ﻫﻞ ﻧﺰﻝ ﻋﻠﻴﮑﻢ ﺻﺎﻋﻘﺔ ﻣﻦ ﺷﻄﺮﺍﻟﺴ‪‬ﻤﺎﺀ ﻭ‬
‫ﺍﻧﻘﻠﺒﺖ ﺍﻻﻣﻮﺭ ﻭﻣﺎ ﺍﻧﺘﻢ ﻋﻠﻴﻬﺎ ﺗﻨﺒ‪‬ﻬﻮﺍ ﻭ ﺗﺬﮐﹼﺮﻭﺍ ﺑﻌﻈﻤﺔ ﺣﮑﻢﺍﷲ ﰱ ﺣ ‪‬ﻖ ﺍﺧﻮﺍﻧﮑﻢ ﺍﻟﹼﺼﺎﳊﲔ ﻭ‬
‫ﺍﻟﺒﻠﻐﺎﺀ ﺍﻟﹼﺮﺍﺷﺪﻳﻦ ﻓﺎﻧ‪‬ﮑﻢ ﻭﺍﷲ ﳍﺎﻟﮑﻮﻥ ﻻ ﹼﻥﺍﷲ ﻣﺎ ﺟﻌﻞ ﻃﺮﻳﻘﹰﺎ ﻟﻠﻮﺻﻮﻝ ﺍﻟﯽ ﺳﺎﺣﺔ ﻋﺰ‪‬ﻩ ﻭ ﺍﺣﺴﺎﻧﻪ‬
‫ﻼ ﺍ ﹼﻻ ﺑﺎﳌﻘﺎﺭﻧﺔ ﻭ ﺍﳌﻮﺍﺻﻠﺔ‪ .‬ﺍﳍﻰ ﻃﻠﺒﺖ ﺻﺎﻋﺘﮏ ﻓﻤﺎ ﻭﺟﺪﺕ ﺍ ﹼﻻ‬ ‫ﺍ ﹼﻻ ﺑﺎﶈﺒ‪‬ﺔ ﻭ ﺍﳌﻮ‪‬ﺩﺓ ﻭ ﻣﺎﻗﺪ‪‬ﺭ ﺳﺒﻴ ﹰ‬
‫ﺐ ﺍﺣﺒ‪‬ﺎﺋﮏ ﻭ ﺍﻋﻠﻤﻬﺎ ﺍ ﹼﻥﺍﷲ ﻗﺪ ﺟﻌﻞ ﺍﶈﺒ‪‬ﺔ ﺩﻳﻨﹰﺎ ﻭ ﻋﻠﻴﻪ ﻳﺪﻭﺭ ﻋﺮﺵ ﺍﻟﻌﻠﯽ ﻓﺎﺻﺒﺤﻮﺍ ﰱ‬ ‫ﰱﺣ ‪‬‬
‫ﺐ ﺍﻥ ﻳﮑﻮﻥ ﻗﻠﻮﺑﮑﻢ ﻣﺮﺁﺗﹰﺎ ﻻﺧﻮﺍﻧﮑﻢ ﺍﻧﺘﻢ ﺗﻨﻌﮑﺴﻮﻥ‬ ‫ﻂﺍﻟﺴ‪‬ﻮﺍﺀ‪ .‬ﺍ ﹼﻥﺍﷲ ﳛ ‪‬‬
‫ﺩﻳﻦﺍﷲ ﺍﺧﻮﺍﻧﹰﺎ ﻋﻠﯽ ﺧ ﹼ‬
‫ﻓﻴﻬﻢ ﻫﻢ ﻳﻨﻌﮑﺴﻮﻥ ﻓﻴﮑﻢ ﻫﺬﺍ ﺻﺮﺍﻁ ﺍﻟﻌﺰﻳﺰ ﺑﺎﳊ ‪‬ﻖ ﻭ ﻫﻮﺍﷲ ﮐﺎﻥ ﻏﻨ‪‬ﻴﹰﺎ ﲪﻴﺪﹰﺍ ﻭ ﺍﻧﻈﺮ ﺑﻨﻈﺮﺓ‬
‫ﺍﻟﻌﻴﺎﻥ ﺍﻟﯽ ﺍﺷﺎﺭﺓﺍﻟﹼﺮﲪﻦ ﻫﺬﺍ ﺻﺮﺍﻁ ﺍﻟﻌﺰﻳﺰ ﺑﺎﳊ ‪‬ﻖ ﻭ ﺍﻋﺮﻓﻮﺍ ﻣﻮﺍﻗﻊ ﺍﻟﻌﻼﻣﺎﺕ ﻭ ﺍﲰﻌﻮﺍ ﳊ ‪‬ﻖ‬
‫ﺍﳋﻄﺎﺑﺎﺕ ﻓﺎ ﹼﻥ ﻫﺬﺍ ﻭﺍﷲ ﻓﺨﺮ ﻋﻈﻴﻢ ﻫﻢﺍﻟﹼﺜﺎﺑﺘﻮﻥ ﺑﺪﻳﻦﺍﷲ ﻭ ﺻﺎﺩﻗﻮﻥ ﰱ ﻣﻘﺎﻡ ﺍ ﹼﻻ ﺩﻋﺎﺀ ﺣﲔ‬
‫ﺍﻟﹼﺬﻯ ﻓﺘﺢﺍﷲ ﺑﺎﺏ ﺍﻻﻣﺘﺤﺎﻥ ﻻﻣﺘﻴﺎﺯ ﺍﻟﹼﺼﺎﺩﻕ ﻣﻦ ﺍﻟﮑﺎﺫﺏ ﻭ ﺍﳌﻨﺠﻤﺪ ﻣﻦ ﺍﻟﹼﺬﺍﺋﺐ‪ .‬ﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥﺍﷲ‬
‫ﻟﻦ ﻳﺒﺪ‪‬ﻝ ﺳﻨ‪‬ﺘﻪ ﺑﺎﻓﺘﺘﺎﻥ ﺍﳌﺪ‪‬ﻋﲔ ﺍﻟﹼﺬﻳﻦ ﻳﺴ‪‬ﻤﻮﻥ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻓﻘﺪ ﻓﺘﺢ ﺑﺎﺏ ﺍﻻﺑﺘﻼﺀ‬
‫ﺑﻨﺰﻭﻝ ﻭﺭﻗﺔ ﻣﺒﺎﺭﮐﺔ ﻣﻦ ﺍﻟﹼﺸﺠﺮﺓ ﺍﳌﺒﺎﺭﮐﺔ ﺍﳊﻤﺮﺍﺀ ﰱ ﺷﻬﺮﺍﷲ ﺍﻟﻌﻠﯽ ﺍﻻﻋﻠﯽ ﻭ ﺧﺎﻃﺐ ﺑﺎﳌﻘﺎﻡ‬
‫ﺑﺎﻣﺮﻩ ﻫﺬﻩ ﺍﻻﻗﻠﹼﺔ ﳑ‪‬ﺎ ﻻﳛﺼﻰ ﻗﻞ ﻟﺒﻌﻠﮏ ﺍﻥ ﻫﺬﺍﺍﻻﻣﺮ ﻟﻴﺲ ﻣﺜﻞ ﺍﻣﺮ ﺍﲪﺪ ﻣﻦ ﻗﺒﻞ ﺑﻞﺍﷲ ﺍﺭﺍﺩ ﺍﻥ‬
‫ﳛ ‪‬ﻖ ﺑﺘﻠﮏ ﺍﻵﻳﺎﺕ ﻣﻦ ﻋﻨﺪ ﺫﮎ ﺍﺳﻢ ﺭﺑ‪‬ﮏ ﻟﻠﹼﺬﻳﻦ ﻳﮑﻔﺮﻭﻥ ﺑﺎﺋﻤﺔﺍﻟﻌﺪﻝ ﻣﻦ ﻗﺒﻞ ﻭﺍﻟﹼﺬﻳﻦ ﮐﺎﻧﻮﺍ‬
‫ﺑﺂﻳﺎﺗﻨﺎ ﻳﻌﺮﺿﻮﻥ‪ .‬ﻓﺎﺳﺒﻘﲎ ﻋﻨﺎﻳﺘﻪ ﻭ ﻣﺎ ﺍﻧﺎ ﺍ ﹼﻻ ﺷﻰﺀ ﻗﺪ ﺍﻗﺎﻣﺘﲎ ﻗﺪﺭﺗﻪ ﻭ ﻗﺮﺋﺖ ﻋﻠﯽ ﺍﳌﺼ‪‬ﺪﻗﲔ‬
‫ﺏﺍﻟﻌﺎﳌﲔ‬ ‫ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﳌﻨﺼﻮﺻﺔ ﰱ ﺣ ‪‬ﻖ ﺍﻵﻳﺎﺕ ﺍﳌﻨﺼﻮﺻﲔ ﻭ ﺍﳊﺮﻭﻑ ﺍﳌﺨﺼﻮﺻﲔ ﺑﻔﻀﻞ ﺭ ‪‬‬
‫ﻭ ﻧﺒ‪‬ﻬﺘﻬﻢ ﺑﻌﻈﻤﺔ ﺍﻣﺮﺍﷲ ﻭ ﻃﻠﺐ ﻓﻬﻢ ﺁﻳﺎﺕ ﺍﻟﺒﺪﻉ ﻣﻦﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳌﺒﲔ ﻭﺫﮐﹼﺮ‪‬ﻢ ﺑﺸﺆﻭﻧﺎﺕ‬
‫ﺍﳌﺘﺸﺎ‪‬ﺔ ﻣﻦ ﳘﺰﺍﺕ ﺍﻟﹼﺸﻴﺎﻃﲔ ﻭ ﺑﻴ‪‬ﻨﺖ ﳍﻢ ﺍ ﹼﻥ ﺍﷲ ﻗﺪ ﺟﻌﻞ ﻟﮑﻢ ﻣﻘﺎﻣﹰﺎ ﻋﺎﻟﻴﹰﺎ ﻻﻋﲔ ﺭﺃﺕ ﻭ ﻻ‬
‫ﺍﺫﻥ ﲰﻌﺖ ﻭ ﻗﺪ ﺭﺯﻗﮑﻢ ﻣﻦ ﲰﺎﺀ ﻣﻨ‪‬ﺘﻪ ﻭ ﻳﻨﺰﻝ ﺍﻟﻴﮑﻢ ﺻﺎﻓﻴﹰﺎ ﻣﻄﹼﻬﺮﹰﺍ ﰱ ﮐ ﹼﻞ ﺁﻥ ﻭ ﺣﲔ ﻓﺎﻋﺒﺪﻭﺍ‬
‫ﺏ ﻫﺬﺍﺍﻟﺒﻴﺖ ﺍﻟﹼﺬﻯ ﻗﺪ ﺍﻃﻤﻌﮑﻢ ﻧﻌﻢ ﺍﻟﻔﺮﺩﻭﺱ ﰱﺍﻟﹼﺪﻧﻴﺎ ﺩﻧﻴﺎﮐﻢ ﻫﺬﻩ ﻭ ﺁﻣﻨﮑﻢ ﻣﻦ ﮐ ﹼﻞ ﺧﻮﻑ‬ ‫ﺭ ‪‬‬
‫ﻭ ﻫﻮﺍﷲ ﮐﺎﻥ ﻋﻠﹼﻴﹰﺎ ﮐﺒﲑﹰﺍ ﻓﺎﺩﺧﻠﻮﺍ ﺑﺎﺏ ﺍﻟﺒﺪﻉ ﺳﺎﺟﺪﹰﺍ ﻭ ﻗﻮﻟﻮﺍ ﺣﻄﹼﺔ ﳌﺎ ﰱ ﺍﻳﺪﻳﮑﻢ ﻟﺘﮑﻮﻧﻮﺍ ﻣﻦ‬
‫ﺐ ﻣﻊ ﺍﺧﻮﺍﻧﮑﻢ ﻟﺘﮑﻮﻧﻮﺍ ﻣﻦ ﺍﻟﻔﺎﺋﺰﻳﻦ‪ .‬ﻻ ﹼﻥ ﺍﷲ ﻗﺪ ﺍﺭﻓﻊ ﻣﻦ ﺍﻻﻗﻼﻡ‬ ‫ﺍﻵﻣﻨﲔ ﻭ ﺳﲑﻭﺍ ﰱ ﻣﻘﺎﻡ ﺍﳊ ‪‬‬
‫ﺣﺰﻧﹰﺎ ﻭ ﺗﺪﺧﻠﻬﺎﺟﻨ‪‬ﺔﺍﻟﻌﺪﻥ ﻓﺎﺩﺧﻠﻮﺍ ﻭ ﮐﻮﻧﻮﺍ ﻣﻦﺍﻟﹼﺸﺎﮐﺮﻳﻦ‪ .‬ﻓﺒﻌﺾ ﻣﻨﻬﻢ ﻗﺒﻠﻮﺍ ﻭ ﺍﻗﺒﻠﻮﺍ ﻭ ﺳﻠﹼﻤﻮﺍ‬
‫ﻭ ﺍﺳﻠﻤﻮﺍ ﻭ ﺭﻓﻀﻮﺍﺍﻟﻘﻴﻮﺩ ﻭ ﺍﻏﻤﻀﻮﺍ ﻋﻴﻨﻬﻢ ﻣﻦ ﺍﳊﺪﻭﺩ ﻓﺎﺟﺘﺒﺎﻫﻢ ﺭﺑ‪‬ﻬﻢ ﻭ ﺟﻌﻠﻬﻢ ﻣﻦ ﺍﻟﹼﺼﺎﳊﲔ‬
‫ﻭ ﺑﻌﻀﻬﻢ ﺷﮑﹼﻮﺍ ﻭ ﲢ‪‬ﻴﺮﻭﺍ ﻭ ﺍﻏﻤﻀﻮﺍ ﻋﻦ ﺍﳌﻮﺍﺭﺩ ﺍﻟﹼﻨﺎﺋﻴﺔ ﺑﻞ ﻧﻈﺮﻭﺍ ﺍﻟﯽ ﺍﻟﹼﺼﻮﺭﺓ ﻭ ﺍﳒﻤﺪﻭﺍ ﲟﺎ‬
‫ﻋﻠﻴﻬﻢ ﻓﺼﺎﺭﻭﺍ ﻗﻮﻣﹰﺎ ﺧﺎﺳﺮﻳﻦ ﻭ ﮐ ﹼﻞ ﻣﺎ ﲰﻌﻮﺍ ﱂ ﻳﻬﺘﺪﻭﺍ ﺑﻪ ﻭ ﻗﺎﻟﻮﺍ ﻫﺬﺍ ﺍﻓﮏ ﻗﺪﱘ‪ .‬ﻓﱪﺯ ﻣﻨﻬﻢ‬
‫ﻣﺎ ﺳﺘﺮﻭﺍ ﰱ ﻏﻴﺎﻫﺐ ﺑﻮﺍﻃﻨﻬﻢ ﻭ ﻇﻬﺮ ﻃﻼﺋﻌﻬﻢ ﻭ ﺍﺷﺘﻌﻠﻮﺍ ﻧﺎﺭﺍﻟﻌﻨﺎﺩ ﻭ ﻫﻴ‪‬ﺠﻮﺍ ﻧﺎﺋﺮﺓﺍﳌﻮﻗﺪﺓ ﰱ‬
‫ﺏ ﺍﻟﻌﺒﺎﺩ ﻣﺎ‬ ‫ﺍﻟﺮ‪‬ﻣﺎﺩ ﻭ ﺍﺗ‪‬ﺴﻌﻮﺍ ﺟﺎﺩ‪‬ﺓﺍﻟﻔﺴﺎﺩ ﺑﻄﻮﺭ ﻳﻌﺠﺰ ﻋﻦ ﻭﺻﻔﻬﺎ ﺍﻟﹼﺘﻌﺪﺍﺩ‪ .‬ﻓﮑ ﹼﻞ ﻓﻌﻠﻮﺍ ﺑﻌﲔ ﺭ ‪‬‬
‫ﺍﺭﺍﺩ ﻓﮑﻠﹼﻤﺎ ﻗﺮﺋﺖ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﶈﮑﻤﺎﺕ ﻭ ﮐﺘﺒﺖ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺍﳌﱪﻣﺔ ﻣﺎ ﺍﻟﺘﻔﺘﻮﺍ ﻭ ﻣﻀﻮﺍ‬
‫ﺣﻴﺚ ﺍﻣﺮﻫﻢ ﺷﻴﻄﺎﻬﻧﻢ ﺑﺎﻻﻗﺘﺤﺎﻡ ﰱﺍﻟﹼﺪﺭﮐﺎﺕ ﻭ ﺍﻟﺘ‪‬ﺸﺒﺚ ﺑﺎﻟﹼﺸﺒﻬﺎﺕ ﻭ ﺍﻻﻋﺮﺍﺽ ﻋﻦ ﺍﻵﻳﺎﺕ‬
‫ﺍﶈﮑﻤﺎﺕ‪ .‬ﻓﻘﺪ ﺷﻬﺮ‪‬ﻭﺍ ﻣﺬﺍﻫﺐ ﺍﻟﺒﺎﻃﻠﺔ ﻭ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﮑﺎﺳﺪﺓ ﺑﲔ ﺍﳌﻼﺀ ﻭ ﻫﺘﮑﻮﺍ ﺳﺘﺮ ﺍﻟﹼﺘﻘﻴ‪‬ﺔ ﻭ‬
‫ﺍﻟﹼﺘﻘﻮﻯ ﻓﱪﺯ ﻣﻦ ﺍﻳﺪﻳﻬﻢ ﻭ ﺍﻟﹼﺬﻳﻨﻬﻢ ﻣﻨﻬﻢ ﻇﻠﻤﹰﺎ ﻣﺎ ﻭﻗﻊ ﰱ ﺍﻻﺳﻼﻡ ﺷﺒﻬﻪ ﻭ ﻻ ﰱﺍﻻﻣﮑﺎﻥ ﻣﺜﻠﻪ‪.‬‬
‫ﺩﺧﻠﻮﺍ ﺑﻴﱴ ﻭ ﻬﻧﺒﻮﺍ ﻣﺎﻟﯽ ﻭ ﺟﺮ‪‬ﻭﺍ ﻋﻴﺎﻟﯽ ﻭ ﻫﻢ ﻣﺎ ﻧﺼﺮﻭﱏ ﺑﻞ ‪‬ﺬﻩ ﺍﻟﺒﻠﻴ‪‬ﺔﺍﻟﻌﻈﻤﻰ ﻓﺮﺣﲔ‬
‫ﻓﺒﻌﺪﺍﻟﹼﺬﻯ ﺟﺴﻮﱏ ﻣﺪ‪‬ﺓ ﻣﻌﻠﻮﻣﺔ‪ .‬ﻗﺎﻝ ﻗﺎﺋﻞ ﺍﻧ‪‬ﻬﻢ ﺍﺭﺍﺩﻭﺍ ﻓﺘﻨﺔ ﺍﺷ ‪‬ﺪ ﳑ‪‬ﺎ ﻭﻗﻊ ﻭ ﻧﺰﻝ ﻭ ﺍﺭﺗﻔﻊ ﻭ ﻫﻰ‬
‫ﻫﺬﺍ ﺑﺎﻥ ﻳﺄﺧﺬﻭﮎ ﻣﻘﻴ‪‬ﺪﹰﺍ ﺑﺎﻟﹼﺴﻼﺳﻞ ﻣﻊ ﻣﻦ ﺗﺒﻌﮏ ﻓﺎﺧﺮﺟﻰ ﺍﻧ‪‬ﻰ ﻟﮏ ﻣﻦ ﺍﻟﹼﻨﺎﺻﺤﲔ ﻓﺨﺮﺟﺖ‬
‫ﺧﺎﺋﻔﹰﺎ ﻣﺮﻳﻀﹰﺎ ﻣﻊ ﻣﻦ ﻣﻌﻰ ﻭ ﻧﺰﻟﺖ ﺍﻟﯽ ﻫﺬﻩﺍﻻﺭﺽ ﺑﺎﺫﻥ ﺭﺑ‪‬ﻰ ﻭﺣﻴﺪﹰﺍ ﻏﺮﻳﺒﹰﺎ ﺍﺳﲑﹰﺍ ﺣﺰﻳﻨﹰﺎ‪.‬‬
‫ﻓﻮﺍﺟﺐ ﻋﻠﯽ ﮐ ﹼﻞ ﻣﻦ ﺁﻣﻦ ﻭ ﺍﺳﺘﺴﻠﻢ ﳊﮑﻢﺍﷲ ﻭ ﺍﻃﻤﺄ ﹼﻥ ﻧﺼﺮﻯ ﻭ ﺍﻋﺎﻧﱴ ﻭ ﺍﺟﺎﺑﺔ ﺍﺳﺘﻐﺎﺛﱴ‪.‬‬
‫ﻻ ﹼﻥﺍﻻﻣﺮ ﻗﺪ ﻧﺰﻝ ﻭ ﺍﳊﮑﻢ ﻭﺻﻞ ﻭ ﺍﻧﺎ ﺍﻭﻟﯽ ‪‬ﻢ ﻣﻦ ﺍﻧﻔﺴﻬﻢ ﺑﻀﺮﻭﺭﺓ ﺍﳌﺬﻫﺐ ﻭ ﺑﻴﺎﻥ ﺁﻝ ﺍﷲ‬
‫ﺍﻻﻃﻬﺎﺭ ﻋﻠﻴﻬﻢ ﺳﻼﻡﺍﷲ ﰱ ﺁﻧﺎﺀ ﺍﻟﻠﹼﻴﻞ ﻭ ﺍﻃﺮﺍﻑ ﺍﻟﹼﻨﻬﺎﺭ ﮐﻤﺎﻝ ﻗﺎﻝ ﺍﻟﹼﺮﺿﺎ ﻋﻠﻴﻪﺍﻟﺴ‪‬ﻼﻡ ﻣﻦ ﻗﺘﻞ‬
‫ﺩﻭﻥ ﻣﺎﻟﻪ ﻓﻬﻮ ﺷﻬﻴﺪ ﻭ ﻣﻦ ﻗﺘﻞ ﺩﻭﻥ ﻋﻴﺎﻟﻪ ﻓﻬﻮ ﺷﻬﻴﺪ ﻭ ﻣﻦ ﻗﺘﻞ ﺩﻭﻥ ﻧﻔﺴﻪ ﻓﻬﻮ ﺷﻬﻴﺪ‪ .‬ﻭﺍﺭﻯ‬
‫ﺍ ﹼﻥ ﺍﻟﻘﻀﻴﻴ‪‬ﺔ ﺍﻧﻌﮑﺴﺖ ﻭ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﻗﺪ ﺑﺮﺯﺕ ﺑﻐﲑ ﻣﺎ ﻧﺰ‪‬ﻟﺖ ﻓﺎﲰﻊ ﻣﻨﻬﻢ ﺍﻻﳊﺎﻥ ﰱ ﺑﺮﻭﺯ ﺍﻻﺿﻐﺎﻥ‬
‫ﻣﻦ ﺍﻻﳊﺎﺩ ﻭ ﺍﻟﹼﻄﻐﻴﺎﻥ ﺑﺪﻻ ﻣﻦ ﺍﻟﹼﻨﺼﺮ ﻭ ﺍﻻﻣﺎﻥ ﻓﻘﺪ ﺍﲬﺪﺍﷲ ﺍﻟﹼﻨﺎﺋﺮﺓ ﺍﻟﹼﺴﺎﺑﻘﺔ ﻭ ﺭ ‪‬ﺩ ﮐﻴﺪﻫﻢ‬
‫ﺑﻨﺤﺮﻫﻢ ﻭ ﺣﺎﻕ ﻣﮑﺮﺍﻟﹼﺴﲕﺀ ﺍﻫﻠﻪ ﻓﻘﺪ ﻗﺎﻣﻮﺍ ﻭ ﺍﺳﺘﻘﺎﻣﻮﺍ ﺑﻮﺣﻰ ﺍﻟﹼﺸﻴﻄﺎﻥ ﻭ ﻳﺴﻌﻮﻥ ﰱ ﺍﻻﺭﺽ‬
‫ﻓﺴﺎﺩﹰﺍ ﺍﲰﻌﻮﺍ ﻧﺪﺍﺋﻰ ﻳﺎ ﺍﻫﻞﺍﻻﻣﮑﺎﻥ ﻭ ﺍﻻﮐﻮﺍﻥ‪ .‬ﺍﻧ‪‬ﻰ ﻗﺪ ﺧﺮﺟﺖ ﺑﺎﺫﻥ ﺭﺑ‪‬ﻰ ﻻﻋﻼﺀ ﮐﻠﻤﺔﺍﳊ ‪‬ﻖ ﻭ‬
‫ﺍﻋﺮﻑ ﻣﻨﮑﻢ ﲟﻮﺍﻗﻊ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥﺍﷲ ﺭﺑ‪‬ﮑﻢ ﻗﺪ ﺍﻣﺮﮐﻢ ﺑﻨﺼﺮﻯ ﻭ ﺍﻻﺟﺘﻤﺎﻉ ﻣﻌﻰ ﻓﺘﻨﻘﻠﺒﻮﺍ‬
‫ﱃ ﻭ ﺍﻟﯽ ﻣﻦ ﻣﻌﻰ ﻣﻦ ﺍﻟﻨ‪‬ﺠﺒﺎﺀ‬ ‫ﺧﺎﺳﺮﻳﻦ‪ .‬ﺍﲰﻌﻮﺍﺍﻵﻳﺎﺕ ﺍﳌﻨﺰﻟﺔ ﺍﻟﺒﺪﻳﻌﺔ ﰱ ﻫﺬﺍﺍﻟﹼﺸﺄﻥ ﻭ ﻻﺗﻨﺴﺒﻮﺍ ﺍ ﹼ‬
‫ﺍﻻﺗﻘﻴﺎﺀ ﮐﻠﻤﺔﺍﻟﹼﺸﻴﻄﺎﻥ ﻓﺎﻥﺍﷲ ﺭﺑ‪‬ﻰ ﻗﺪ ﻃﻬﺮ‪‬ﱏ ﻣﻦ ﺍﻟﹼﺰﻟﻞ ﻭ ﺍﻋﺼﻤﲎ ﻋﻦ ﺍﳋﻠﻞ ﺑﻔﻀﻠﻪ ﺍﻟﻌﻈﻴﻢ ﻭ‬
‫ﺍﻋﻠﻤﻮﺍ ﺍﻥ ﮐ ﹼﻞ ﻣﺎ ﺻﺪﺭ ﻣﻨ‪‬ﻰ ﻭ ﻣﻦ ﺍﻟﹼﺬﻳﻦ ﺍﺗ‪‬ﺒﻌﻮﱏ ﺣ ‪‬ﻖ ﻭ ﺍﻥ ﮐﺎﻥ ﳐﺎﻟﻔﹰﺎ ﳌﺎ ﻋﻨﺪﮐﻢ ﻓﺎﻋﺮﻓﻮﺍ‬
‫ﺍﳌﻴﺰﺍﻥ ﻭ ﻻ ﺗﻨﺴﻮﺍ ﻧﺼﻴﺒﮑﻢ ﺍﻟﹼﺬﻯ ﻳﺄﺗﻰ ﰱ ﮐ ﹼﻞ ﺁﻥ‪ .‬ﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥﺍﷲ ﻗﺪ ﺍﻣﺮﱏ ﺭﻓﻊ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﻣﻦ‬
‫ﺍﻵﻳﺎﺕ ﺑﺎﶈﮑﻤﺎﺕ ﺍﻟﻼﹼﻣﻌﺎﺕ ﺍﻟﹼﺸﺎﺭﻗﺎﺕ ﺍﻟﺒﺎﺭﻗﺎﺕ ﻣﻦ ﺍﻓﻖ ﺍﻟﻌﻤﺎﺀ‪ .‬ﻓﻮﺍﷲ ﺍﻥّﺍﻻﻣﺮ ﻋﻈﻴﻢ ﻭ ﺍﻧﺘﻢ‬
‫ﻻﺗﺒﺼﺮﻭﻥ ﻭ ﻻ ﺗﻌﻘﻠﻮﻥ ﻭ ﻻ ﺗﺘﻔﮑﹼﺮﻭﻥ ﺑﻞ ﺍﺧﺘﺮﻋﺘﻢ ﻻﻧﻔﺴﮑﻢ ﲤﺎﺛﻴﻞ ﻭ ‪‬ﺎ ﻋﺎﮐﻔﻮﻥ ﻭ ﺑﻮﺭﻭﺩ‬
‫ﺍﳊﮑﻢ ﻣﻨﻪ ﻣﻨﺘﻈﺮﻭﻥ‪ .‬ﻻﻭﺍﷲ ﻣﺎ ﮐﺎﻥ ﺍﳊ ‪‬ﻖ ﮐﻤﺎ ﺍﻧﺘﻢ ﺗﺘﺼ‪‬ﻮﺭﻭﻥ ﻭ ﲡﺪﻭﻥ‪ .‬ﺍﻗﺮﺋﻮﺍ ﻣﻦﺍﻵﻳﺎﺕ‬
‫ﺍﻟﺒﺪﻳﻌﺔ ﻭ ﺍﻃﻠﺒﻮﺍ ﻓﻬﻤﻪ ﻣﻦ ﺍﻟﹼﺬﻳﻦ ﻫﻮ ﺍﻗﺮﺏ ﺑﮑﻢ ﻣﻨﮑﻢ ﻓﺎﻧ‪‬ﻪ ﻋﺰﻳﺰ ﲪﻴﺪ‪ .‬ﻭﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥﺍﻻﻣﺮ ﻗﺪ ﻧﺰﻝ‬
‫ﻭ ﺍﳊﮑﻢ ﻗﺪ ﻭﺻﻞ ﻭ ﻣﺎﺑﻘﻰ ﺷﻰﺀ ﻣﻨ‪‬ﻰ ﻧﺰﻝ ﺑﺴﺎﺣﺘﮑﻢ ﻓﺴﺎﺀ ﺻﺒﺎﺣﮑﻢ ﺍﻧ‪‬ﮑﻢ ﻣﻦ ﺍﳌﻨﺬﺭﻳﻦ‪ .‬ﻓﻘﺪ‬
‫ﻧﺰﻝ ﻣﻦ ﻓﻮ‪‬ﺍﺭﺓﺍﻟﻘﺪﺭ ﺑﻌﺪﺍﻟﹼﺬﻯ ﺍﻧﺘﻢ ﲰﻴ‪‬ﺘﻤﻮﻫﻢ ﺍﻟﹼﺘﻘﻴ‪‬ﺔ ﻭ ﻣﻦ ﺍﻋﺎﻧﺔ ﺍﳊ ‪‬ﻖ ﻫﺎﺭﺑﻮﻥ‪ .‬ﰱ ﺟﻮﺍﺏ ﻧﻔﺲ‬
‫ﺳﺌﻞ ﻫﺬﺍﻟﻔﻈﻪ ﺍﻟﹼﺸﺮﻳﻒ ﺭﻭﺣﻰ ﻭ ﺭﻭﺡ ﻣﻦ ﰱ ﻣﻠﮑﻮﺕ ﺍﻻﻣﺮ ﻭ ﺍﳋﻠﻖ ﻓﺪﺍﻩ ﻭ ﮐﺄﻧ‪‬ﻰ ﺍﺭﻯ‬
‫ﮐ ﹼﻞﺍﻟﻨ‪‬ﺎﺱ ﰱ ﺿﻼﻝ ﺍﻟﺒﻴﺎﻥ ﺍ ﹼﻻ ﺍﻻﻗﻠﹼﻮﻥ ﺍﻟﹼﺬﻳﻦ ﻳﻮﻗﻨﻮﻥ ﺑﺂﻳﺎﺕﺍﷲ ﻭ ﻳﺘﺒﻌ‪‬ﻮﻥ ﺍﻣﺮﺍﷲ ﻭ ﳚﺎﻫﺪﻭﻥ‬
‫ﰱﺳﺒﻴﻞﺍﷲ ﻭ ﻳﺒﻄﻠﻮﻥ ﺍﻋﻤﺎﻝﺍﻟﹼﺸﻴﺎﻃﲔ ﻭ ﻻ ﳜﺎﻓﻮﻥ ﰱ ﺩﻳﻦﺍﷲ ﻣﻦ ﺫﻯ ﺻﻮﻟﺔ‪ .‬ﻓﻘﺪ ﻣﻼﺀ ﺍﻟﻮﺭﻗﺎﺕ‬
‫ﺍﳌﺒﺎﺭﮐﺎﺕ ﺍﳌﻨﺰﻟﺔ ﻭ ﺑﺮﺯ ﻣﻦ ﺁﻳﺎﺕ ﺳﺒﻌﻤﺎﺓ ﺳﻮﺭﺓ ﳏﮑﻤﺔ ﺍﻋﺎﻧﺔﺍﳊ ‪‬ﻖ ﺑﺎﻻﻣﻮﺍﻝ ﻭ ﺍﻻﻧﻔﺲ ﻭ ﻣﻦ‬
‫ﺷﺎﺀ ﻓﻠﻴﺆﻣﻦ ﻭ ﻣﻦ ﺷﺎﺀ ﻓﻠﻴﮑﻔﺮ‪ .‬ﻭ ﺍﻣ‪‬ﺎ ﻣﺎ ﺗﺼ‪‬ﻮﺭﰎ ﺑﺎﻟﻘﺎﺀ ﺍﻟﹼﺸﻴﻄﺎﻥ ﺑﺎﻥ ﻳﺄﺗﻰ ﺯﻣﺎﻥ ﻭ ﺍﻧﺘﻢ ﰱ‬
‫ﻫﺬﺍﺍﻵﻥ ﻣﺄﻣﻮﺭﻭﻥ ﺑﺎﻋﺎﻧﺔ ﺍﳊ ‪‬ﻖ ﻓﻬﺬﺍ ﺯﻭﺭ ﻭﺧﺴﺮﺍﻥ‪ .‬ﺍﻋﻠﻤﻮﺍ ﺍﻥ ﺁﻳﺎﺕ ﺍﻟﻐﻴﺒﺔ ﰱﺍﻟﹼﺬﻭﺑﺎﻥ ﻭ ﻳﺄﺗﻰ‬
‫ﺍﳊﮑﻢ ﻣﻦ ﻋﻨﺪ ﺭﺑ‪‬ﮑﻢ‪ .‬ﰱ ﮐ ﹼﻞ ﺁﻥ ﻭﺍﺟﺐ ﻋﻠﻴﮑﻢ ﺍﻻﻃﺎﻋﺔ ﺑﺴ ‪‬ﺮ ﺍﻟﺒﻴﺎﻥ‪ .‬ﻳﺎ ﺳﺒﺤﺎﺀ ﺍﻟﻌﻠﹼﻰ‬
‫ﺍﻟﹼﺴﺒﺤﺎﻥ ﺍﻧ‪‬ﮑﻢ ﺗﺴﻤﻌﻮﻥ ﺍﻧﻔﺴﮑﻢ ﻣﻦ ﺍﻟﻌ‪‬ﺮﻓﺎﺀ ﻭ ﻣﺎ ﺧﺮﺟﺘﻢ ﻣﻦ ﻋﺎﱂ ﺍﻟﻘﺸﻮﺭ ﻭﺍﻻﻋﺮﺍﺽ ﺍﻗ ﹼﻞ ﻣﻦ‬
‫ﺁﻥ‪ .‬ﺍﻣﺎ ﺗﺴﻤﻊ ﻧﺪﺍﺀ ﺫﮐﺮ ﺍﺳﻢﺍﷲ ﺍﻟﻌﻠﹼﻰﺍﻟﹼﺴﺒﺤﺎﻥ ﰱ ﺷﺮﺡ ﺍﻟﮑﻮﺛﺮ‪ :‬ﻫﺎ ﺍﻧﺎ ﺫﺍ ﺍﻧﺎﺩﻯ ﰱ ﺟ ‪‬ﻮ ﺍﻟﻌﻤﺎﺀ‬
‫ﻭ ﻟﻴﺲ ﰱ ﻣﺎ ﻧﺰ‪‬ﻝ ﰱ ﻗﻠﱮ ﺑﺪﺍﺀﺍﻟﻘﻀﺎﺀ‪ .‬ﻟﻌﻦﺍﷲ ﺍﻟﹼﺬﻳﻦ ﺍﻓﺘﺮﻭﺍ ﻋﻠﹼﻰ ﰱ ﺍﻻﻣﻀﺎﺀ ﻫﻞ ﻣﻦ ﻣﺒﺎﺭﺯ‬
‫ﻳﺒﺎﺭﺯﱏ ﺑﺂﻳﺎﺕ ﺍﻟﹼﺮﲪﻦ ﻭ ﻫﻞ ﻣﻦ ﻣﺒﺎﺭﺯ ﻳﺒﺎﺭﺯﱏ ﺑﺒﻴ‪‬ﻨﺎﺕ ﺍﻻﻧﺴﺎﻥ ﻭ ﻫﻞ ﻣﻦ ﺫﻯ ﺻﻴﺼﻴﺘﻪ ﻳﻘﻮﻡ‬
‫ﻣﻌﻰ ﰱ ﻣﻴﺪﺍﻥ ﺍﳊﺮﺏ ﺑﺴﻴﻮﻑ ﺍﻫﻞ ﺍﻟﺒﻴﺎﻥ ﻭ ﻫﻞ ﻣﻦ ﺫﻯ ﻗﻮ‪‬ﺓ ﻳﮑﺘﺐ ﻣﺜﻞﺍﻵﻳﺎﺕ ﰱ‬
‫ﺟﺤﺪﺍﻟﹼﺸﻤﺲ ﻭ ﺍﻟﻘﻤﺮ ﲝﺴﺒﺎﻥ‪ .‬ﺍﻻﻳﺎ ﻣﻦ ﰱ ﻣﻠﮑﻮﺕ ﺍﻻﻣﺮ ﻭ ﺍﳋﻠﻖ ﺍ ﹼﻥ ﻫﺬﺍ ﻓﱴ ﻋﺠﻤ‪‬ﻴﹰﺎ ﻫﺬﺍ ﻗﺪﺭ‬
‫ﺭﮐﺐ ﻓﺮﺱ ﺍﳉﻼﻝ ﻭ ﺟﺎﺀ ﺑﺂﻻﺕ ﺍﳊﺮﺏ ﰱ ﻣﻴﺪﺍﻥ ﺍﳉﺪﺍﻝ ﻭ ﺍﻳﻦ ﺍﳋﺎﺷﻌﻮﻥ ﻣﻦ ﺍﻫﻞ ﺍﳌﺂﻝ ﻭ‬
‫ﺍﻳﻦ ﺍﳋﺎﺋﻔﻮﻥ ﻣﻦ ﺍﻫﻞ ﺍﻟﻘﻴﻞ ﻭ ﺍﻟﻘﺎﻝ ﱂ ﻻﳜﺮﺟﻮﻥ ﻣﻦ ﻣﺴﺎﮐﻨﻬﻢ‪ .‬ﱂ ﺗﻔﹼﺮﻭﻥ ﺍﻟﯽ ﺳﻢّﺍﳋﻴﺎﻁ ﻣﻦ‬
‫ﳐﺎﻓﺘﮑﻢ‪ .‬ﱂ ﺗﺪﺧﻠﻮﻥ ﺑﻴﺖ ﺍﻟﻌﻨﮑﺒﻮﺕ ﰱ ﻗﻠﻞ ﺍﳉﺒﺎﻝ‪ .‬ﱂ ﺗﺼﻤﺘﻮﻥ ﻭ ﻻ ﺗﻨﻄﻘﻮﻥ ﻭ ﻻ ﺗﻌﺘﺬﺭﻭﻥ‬
‫ﰱ ﺗﻠﻘﺎﺀ ﺍﳉﻤﺎﻝ ﺍﻳﻦ ﺍﻟﹼﺼﻴﺼﻴ‪‬ﻮﻥ ﻣﻦ ﺣﮑﻤﺎﺀ ﺍﻻﺷﺮﺍﻕ ﻭ ﺍﻳﻦ ﺍﻟﻔﻠﺴﻔﻴ‪‬ﻮﻥ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻮﺛﺎﻕ ﻭ ﺍﻳﻦ‬
‫ﺍﻟﻐﺮﺑﻴ‪‬ﻮﻥ‪ .‬ﺍﻟﯽ ﻣﺎﺷﺎﺀﺍﷲ ﻧﺰ‪‬ﻟﺖ ﻫﺬﻩﺍﻵﻳﺎﺕ ﰱ ﺍﻓﻖ ﺍﻟﺒﻬﺎﺀ‪ .‬ﻓﺎ ﹼﻥ ﻟﻔﻆ ﺍﻟﺘ‪‬ﻘﻴ‪‬ﺔ ﻧﺸﺄ ﻣﻦ ﺍﻟﺒﺪﺍﺀ‪ .‬ﺍﻣﺎ‬
‫ﺗﺴﻤﻊ ﺍﻧ‪‬ﻪ ﺟ ﹼﻞ ﺫﮐﺮﻩ ﻳﻘﻮﻝ ﻫﺎ ﺍﻧﺎﺫﺍ ﺍﻧﺎﺩﻯ ﰱ ﺟ ‪‬ﻮﺍﻟﻌﻤﺎﺀ ﻭ ﻟﻴﺲ ﰱ ﻣﺎ ﻧﺰ‪‬ﻝ ﰱ ﻗﻠﱮ ﺑﺪﺍﺀﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ﺁﻩ ﺁﻩ ﻣﻦ ﻏﻔﻠﺘﮑﻢ ﻓﺎ ﹼﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻧﺰ‪‬ﻟﺖ ﻟﺘﺮﻓﺮﻓﮑﻢ‪ .‬ﺟﺎﻫﺪﻭﺍ ﰱ ﺳﺒﻴﻞ ﺭﺑ‪‬ﮑﻢ ﻭ ﺍﻗﺘﻠﻮﺍ ﺍﻧﻔﺴﮑﻢ‬
‫ﻓﺎﻧ‪‬ﻰ ﻭﺍﷲ ﻟﮑﻢ ﺣﺒﻴﺐ ﺷﻔﻴﻖ ﻭ ﻣﺎﻟﯽ ﻏﺮﺽ ﺍ ﹼﻻ ﺟﺬﺑﮑﻢ ﺍﻟﯽ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻌﺎﻟﻴﺔ‪ .‬ﻓﻘﺪ ﲰﻌﺖ ﺍﻥ‬
‫ﺑﻌﻀﹰﺎ ﻣﻨﻬﻢ ﻗﺪ ﺍﺩ‪‬ﻋﻰ ﻣﻘﺎﻡ ﺍﳌﺒﺎﻫﻠﺔ ﻓﻬﺎ ﺍﻧﺎﺫﺍ ﺍﻧﺎﺩﻯ ﻭ ﻻ ﺍﺧﺎﻑ ﻣﻦ ﺍﺣﺪ‪ .‬ﺍﻧ‪‬ﻰ ﻗﺪ ﺁﻣﻨﺖ ﺑﺂﻳﺎﺕ‬
‫ﺹ ﺍﺻﺤﺎﰉ ﻓﻬﻮ‬ ‫ﺭﺑ‪‬ﻰ ﻭ ﺍﮐﻮﻥ ﻣﻦ ﺍﻟﺒﺎﻟﻐﲔ ﺍﻟﻌﺎﺭﻓﲔ ﻭ ﮐ ﹼﻞ ﻣﺎ ﺻﺪﺭ ﻭ ﻳﺼﺪﺭ ﻣﻨ‪‬ﻰ ﻭ ﻣﻦ ﺧﻮﺍ ‪‬‬
‫ﮏ ﻓﻴﻪ ﻭ ﻻﺭﻳﺐ ﻳﻌﺘﺮﻳﻪ ﻭ ﮐ ﹼﻞ ﻣﻦ ﻳﻘﻮﻡ ﻣﻌﻰ ﰱ ﻣﻴﺪﺍﻥ ﺍﻻﻓﮑﺎﺭ ﻓﻬﺎﺍﻧﺎﺫﺍ ﺑﺴﻢﺍﷲ‬ ‫ﺣ ‪‬ﻖ ﻻﺷ ‪‬‬
‫ﺍﻟﻌﻠﹼﻰﺍﻟﻌﻈﻴﻢ‪.‬‬
‫‪ _ ٤‬ﺧﻄﺎﺏ ﮐﺘﱮ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻋﻤﻮﻡ ﺷﻴﻌﻴﺎﻥ ﭘﺲ ﺍﺯ ﻣﺮﺍﺟﻌﺖ ﺍﺯ ﮐﺮﺑﻼ )‪(٣٥‬‬
‫ﺑﺴﻢﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻟﻌﻈﻴﻢ ﺍﳊﻤﺪﷲ ﺍﻟﹼﺬﻯ ﺍﺻﻄﻔﺎﻧﺎ ﲟﻨ‪‬ﻪ ﻭ ﺍﺧﺘﺎﺭﻧﺎ ﺑﻔﻀﻠﻪ ﻭ ﮐﺸﻒ ﻋﻦ ﺑﺼﺎﺋﺮﻧﺎ‬
‫ﺳﺤﺎﺏ ﺍﻻﺭﺗﻴﺎﺏ ﻭ ﻋﺮﻓﻨﺎ ﺣﮑﻤﻪ ﻭ ﻃﺮﻳﻖﺍﻟﹼﺼﻮﺍﺏ‪ .‬ﻭ ﺍﻟﹼﺼﻠﻮﺓ ﻋﻠﯽﺍﻟﹼﺬﻯ ﺍﺳﺘﺨﻠﺼﻪ ﻧﻔﺴﻪ ﻭ‬
‫ﻃﻬ‪‬ﺮﻩ ﻋﻦ ﺍﻟﹼﺪﻻﻟﺔ ﺍﻟﯽ ﻏﲑﻩ ﻭ ﻋﻠﯽ ﺁﻟﻪ ﺍﻟﹼﺬﻳﻦ ﻫﻢ ﻫﻮ ﻻ ﻓﺮﻕ ﺑﻴﻨﻪ ﻭ ﺑﻴﻨﻬﻢ ﰱﺍﻟﺮ‪‬ﺟﻮﻉ ﻭ ﺍﻻﻳﺎﺏ‬
‫ﻭ ﻟﻌﻨﺔﺍﷲ ﻋﻠﯽﺍﳉﺎﺣﺪﻳﻦ ﻟﻠﺤ ‪‬ﻖ ﮐ ﹼﻞ ﮐﺎﻓﺮ ﻣﺮﺗﺎﺏ ﻳﺎ ﻣﻌﺸﺮﺍﻟﹼﺸﻴﻌﺔ ﻭ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻋﻠﻴﮑﻢ ﺳﻼﻡﺍﷲ ﻭ‬
‫ﺑﺮﮐﺎﺗﻪ ﻣﻦ ﮐ ﹼﻞ ﺑﺎﺏ ﻻﳜﻔﻰ ﻋﻠﻴﮑﻢ ﺣﺎﻝ ﻫﺬﻩ ﺍﳌﻨﻘﺮﺓ ﻭ ﺍﳌﻌﺘﺼﻤﺔ ﲝﺒﻞ ﺁﻝﺍﷲ ﻋﻠﻴﻬﻢ ﺳﻼﻡﺍﷲ‬
‫ﺑﻼ ﻋﺪﺩ ﺑﺎﻧ‪‬ﻰ ﻣﺎ ﺧﺮﺟﺖ ﻣﻦ ﺍﻻﺭﺽ ﺍﳌﻘﺪﺳﺔ ﻣﻊ ﺍﺣﺒ‪‬ﺎﺋﻰ ﺍﻻﺑﺮﺍﺭ ﻭ ﺍﻟﹼﻨﺠﺒﺎﺀ ﺍﻻﺧﻴﺎﺭ ﻣﻦ ﺍﻟﹼﻨﺴﺎﺀ‬
‫ﻭ ﺍﻟﹼﺮﺟﺎﻝ ﻭ ﺍﻭﻻﺩ ﺍﻟﹼﺼﻐﺎﺭ ﺍ ﹼﻻ ﻻﺣﻘﺎﻕ ﺍﳊ ‪‬ﻖ ﻭ ﺍﺑﻄﺎﻝ ﺍﻟﺒﺎﻃﻞ ﺍﺑﺘﻐﺎﺀ ﻟﻮﺟﻪ ﺭﺑ‪‬ﻰ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻘﹼﻬﺎﺭ‪.‬‬
‫ﻓﻤﻦ ﺯﻋﻢ ﺍﻧ‪‬ﻰ ﻗﺪ ﺧﺮﺟﺖ ﻻ ﺗﻮﺳ‪‬ﻞ ﺑﻐﲑ ﺭﺑ‪‬ﻰ ﻭ ﻻﺟﻞ ﺍﻟﹼﺪﻓﺎﻉ ﻋﻨ‪‬ﻰ ﻓﻘﺪ ﺧﻄﺎﺀ ﻭ ﺭﺑ‪‬ﻰ‬
‫ﻻ ﹼﻥﺍﻻﻟﺘﺠﺎﺀ ﺑﺎﳌﺨﻠﻮﻕ ﻭ ﺍﳉﺰﻉ ﻋﻨﺪﺍﻟﹼﻨﻮﺍﺋﺐ ﻣﻦ ﺍﻋﻈﻢ ﺍﻟﻔﺴﻮﻕ ﻭ ﲟﺬﻫﺐ ﺍﳊ ‪‬ﻖ ﮐ ﹼﻞ ﻣﻦ ﻳﺸﺘﮑﻰ‬
‫ﺍﻟﯽ ﳐﻠﻮﻕ ﻣﻦ ﳐﻠﻮﻕ ﻓﻘﺪ ﺍﺷﺮﮎ ﺑﺮ‪‬ﺑﻪ‪ .‬ﺍﻟﹼﻠﻬﻢ ﺍﻧﺖ ﺍﻟﹼﺸﺎﻫﺪ ﻋﻠﯽ ﺍﻧ‪‬ﻰ ﺗﻮﺟﻬﺖ ﺍﻟﯽ ﺟﺎﻧﺒﮏ‬
‫ﺍﻻﻋﻠﯽ ﻭ ﺍﻗﺒﻠﺖ ﺑﮑﹼﻠﯽ ﺍﻟﻴﮏ‪ .‬ﻻﺣﺎﺟﺔ ﻟﯽ ﰱ ﻏﲑﮎ ﻭ ﺍﻧﺖ ﺗﻌﻠﻢ ﺣﺎﻟﯽ ﻭ ﺗﺴﻤﻊ ﻣﻘﺎﻟﯽ‬
‫ﻻﺧﻮﰱ ﺍ ﹼﻻ ﻣﻨﮏ ﻭ ﻻ ﺭﺟﺎﺋﻰ ﺍ ﹼﻻ ﻋﻨﮏ ﻭ ﻗﺪ ﮐﻨﺖ ﺑﻌﺰ‪‬ﺗﮏ ﻋﻦ ﻣﻦ ﺳﻮﻯ ﻗﺪﺭﺗﮏ ﻣﻌﺮﺿﹰﺎ ﻭ‬
‫ﻏﻨ‪‬ﻴﹰﺎ‪ .‬ﺍﲰﻌﻮﺍ ﻧﺪﺍﺋﻰ ﻳﺎ ﻣﻌﺸﺮﺍﻟﹼﺸﻴﻌﺔ ﻭ ﺍﻋﺮﻓﻮﺍ ﺍﻧ‪‬ﻰ ﻣﺎﺧﺮﺟﺖ ﻣﻦ ﺍﻻﺭﺽ ﺍﳌﻘﺪ‪‬ﺳﺔ ﺍ ﹼﻻ ﻻﺟﻞ‬
‫ﺍﻟﻀﻌﻔﺎﺀ ﰱ ﺍﻣﺮ ﺩﻳﻨﻬﻢ ﻭ ﺗﻮﺿﻴﺢ ﺍﻣﺮﺍﷲﺍﻟﻮﺍﺿﺤﺔ ﺍﳌﺸﺮﻗﺔ ﰱ ﻭﺳﻂﺍﻟﹼﺴﻤﺎﺀ ﻭ ﻫﺬﺍ ﻣﻦ ﻓﻀﻞﺍﷲ‬
‫ﻋﻠﻴﮑﻢ ﻟﻮ ﮐﻨﺘﻢ ﺗﺸﮑﺮﻭﻥ ﻭ ﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥﺍﻟﹼﺬﻳﻦ ﺍﻧﮑﺮﻭﺍ ﺍﳊ ‪‬ﻖ ﻭ ﺗﺸ‪‬ﺒﺜﻮﺍ ﺑﺎﻟﺒﺎﻃﻞ ﻭ ﺍﺗ‪‬ﺒﻌﻮﺍ ﺍﻫﻮﺍﺋﻬﻢ‬
‫ﺍﻫﻮﻥ ﻋﻨﺪﻯ ﻣﻦ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ ﻣﻴ‪‬ﺘﺔ ﻭ ﺧﻴﺎﻻ‪‬ﻢ ﺍﳌﻨﺴﻮﺟﺔ ﺍﻭﻫﻦ ﻣﻦ ﺑﻴﺖ ﺍﻟﻌﻨﮑﺒﻮﺕ ﺍﱏ ﻫﻢ ﻭ‬
‫ﻣﺎﻗﺪﻫﻢ ﻻ ﺗﻌﺮﺽ ﳍﻢ ﻭ ﺑﺎﺭﺋﻰ‪ .‬ﲟﺎ ﻳﺼﺪﺭ ﻣﻨﻬﻢ ﻭ ﻳﱪﺯ ﻋﻨﻬﻢ ﻳﺮﺗﻔﻊ ﺣﺠﺎﺏ ﻣﺎ ﻋﻠﻴﻬﻢ ﻻﻭﻟﯽ‬
‫ﺍﻻﻟﺒﺎﺏ ﻭﻟﮑﻦ ﺁﻩ ﺁﻩ ﻭﺍﺣﺴﺮﺓ ﻟﻠﹼﻀﻌﻔﺎﺀ ﺍﻟﹼﺬﻳﻦ ﻫﻢ ﻳﻌﻠﻤﻮﻥ ﻇﺎﻫﺮﹰﺍ ﻣﻦ ﺍﳊﻴﻮﺓﺍﻟﹼﺪﻧﻴﺎ ﻭ ﻫﻢ ﻋﻦ‬
‫ﺍﻵﺧﺮﺓ ﻏﺎﻓﻠﻮﻥ‪ .‬ﺍﻟﹼﺬﻳﻦ ﮐ ﹼﻞ ﻣﺎ ﻳﺴﻤﻌﻮﻥ ﻣﻦ ﺍﳊ ‪‬ﻖ ﻣﺎ ﻳﺮﲡﻒ ﻓﺮﺍﺋﻬﻢ ﻭ ﻣﺎ ﻳﻨﻘﻠﺐ ﺍﺣﻮﺍﳍﻢ ﻭ‬
‫ﻯ ﻣﻨﻘﻠﺐ ﻳﻨﻘﻠﺒﻮﻥ ﻭ ﻣﺎ ﻳﺘﻔ ﹼﮑﺮﻭﻥ ﻋﻠﯽ ﻣﺎ ﺑﲎ ﺍﻣﺮ ﺩﻳﻨﻬﻢ ﻭ ﻣﺎﻳﺪﻭﺭ ﻋﻠﻴﻪ ﻣﺬﻫﺒﻬﻢ ﻭ‬ ‫ﻣﺎﻳﺪﺭﻭﻥ ﺑﺎ ‪‬‬
‫ﻏﺎﻓﻠﻮﻥ ﺍﻧ‪‬ﻬﻢ ﺍﻟﯽﺍﷲ ﺭﺍﺟﻌﻮﻥ ﻭ ﻋﻦ ﺣﮑﻤﻪ ﺍﻟﻌﻈﻴﻢ ﻣﺴﺆﻭﻟﻮﻥ ﻭ ﻻ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﻋﺪﻝ ﻭ ﻻ ﺷﻔﺎﻋﺔ‬
‫ﻭ ﻻ ﻳﺆﺫﻥ ﳍﻢ ﻓﻴﻌﺘﺬﺭﻭﻥ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﻣﻦ ﻋﻈﻤﺔﺍﻣﺮﺍﷲ ﻭ ﻏﻔﻠﺔﺍﻟﹼﻨﺎﺱ ﻭ ﺳﮑﺮﻫﻢ‪ .‬ﻳﺎ ﻗﻮﻡ ﻓﻮﺍﻟﹼﺬﻯ‬
‫ﺍﻗﺎﻡ ﺍﻟﻌﺮﺵ ﻋﻠﯽ ﺍﳌﺎﺀ ﻭ ﺧﺮﻕ ﺍﳍﻮﺍﺀ ﻭ ﻋﻠﻖ ﺍﻻﺭﺟﺎﺀ ﻭ ﺍﺿﺎﺀ ﺍﻟﹼﻀﻴﺎﺀ ﻣﺎ ﲢﻤ‪‬ﻠﺖ ﻫﺬﺍﺍﻟﺒﻼﺀ‬
‫ﺍﻟﻌﻈﻤﻰ ﺍﻟﹼﱴ ﻣﻄﻮﻳﺔ ﮐ ﹼﻞ ﺍﳌﺼﺎﺋﺐ ﻓﻴﻬﺎ ﺍ ﹼﻻ ﻻﺟﻠﮑﻢ ﻭﺗﺮ‪‬ﲪﹰﺎ ﻋﻠﻴﮑﻢ ﻭ ﺍ ﹼﻻ ﺑﻔﻀﻞ ﺭﺑ‪‬ﻰ ﺍﻧﺎ ﻋﺎﺭﻓﺔ‬
‫ﲟﻮﺍﻗﻊ ‪‬ﺣ ﹶﮑ ﹺﻢ ﺣُﮑﻢ ﺭﰉ ﻭ ﺑﺎﻟﻐﺔ ﲟﺎ ﻳﺮﻳﺪ ﻣﻨ‪‬ﻰ ﻭ ﺍﻥ ﮐﻨﺖ ﻣﻘﺼ‪‬ﺮﹰﺍ ﻻﺩﺍﺋﻪ ﰱ ﮐ ﹼﻞ ﺍﳌﻘﺎﻣﺎﺕ ﻓﺎﻋﺮﻓﻮﺍ‬
‫ﻗﺪﺭ ﻫﺬﻩ ﺍﻟﹼﻨﻌﻤﺔ ﺍﻟﻌﻈﻤﻰ ﺍﹼﻟﱴ ﻗﺪ ﺍﻗﺒﻠﺖ ﺍﻟﻴﮑﻢ ﻭ ﻻ ﺗﻌﺮﺿﻮﺍ ﻣﻦ ﺣﮑﻢ ﺭﺑ‪‬ﮑﻢ ﻓﺎ ﹼﻥ ﺍﳊﹼﺠﺔ ﺗﺎﻣ‪‬ﺔ‬
‫ﻋﻠﻴﮑﻢ ﻭ ﺍﻟﹼﻨﻌﻤﺔ ﻣﺮﺍﺩﻓﺔ ﺑﮑﻢ ﻣﻦ ﮐ ﹼﻞ ﺟﺎﻧﺐ ﻭ ﺑﻌﺪ ﻫﺬﺍ ﻣﺎ ﺍﺭﻯ ﻟﮑﻢ ﻏﲑ ﺍﺗﻴﺎﻥ ﺍﻟﻌﺬﺍﺏ ﺑﻐﺘﺔ ﻭ‬
‫ﻯ ﻋﺬﺍﺏ ﺍﻋﻈﻢ ﻣﻦ ﺍ ﹼﻥﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ‬ ‫ﺍﻧﺘﻢ ﻧﺎﺋﻤﻮﻥ ﻭ ﺍﻥ ﺗﮑﻮﻧﻮﺍ ﰱ ﻋﺬﺍﺏ ﻭﻟﮑﻦ ﻣﺎ ﺗﺸﻌﺮﻭﻥ‪ .‬ﺍ ‪‬‬
‫ﻗﺪ ﺍﺳﺘﺪﺭﺟﮑﻢ ﻭ ﺍﻧﺘﻢ ﻻﺗﺸﻌﺮﻭﻥ ﻭ ﻻ ﺗﻌﻘﻠﻮﻥ‪ .‬ﻓﻘﺪ ﹼﰎ ﺍﳊﺠ‪‬ﺔ ﻋﻠﻴﮑﻢ ﻭ ﻗﺎﻡ ﺍﶈﹼﺠﺔ ﻋﻨﺪﮐﻢ ﻭ‬
‫ﺍﻧﺘﻢ ﻋﻨﻪ ﻣﻌﺮﺿﻮﻥ‪ .‬ﻓﻬﺎ ﺍﻧﺎﺫﺍ ﻳﺎ ﻗﻮﻡ ﺍﲰﻌﻮﺍ ﻧﺪﺍﺋﻰ‪...‬ﻓﻘﺪ ﺗﺒﻴ‪‬ﻦ ﺍﳊﺎﻝ ﺑﺎﺣﺴﻦ ﺍﳌﻘﺎﻝ ﻟﺮ‪‬ﰉ ﺍﻟﻌﻠﹼﻰ‬
‫ﺍﳌﺘﻌﺎﻝ ﰱ ﮐﺘﺎﺑﻪ ﺍﻟﮑﺮﱘ ﻭ ﺟﻌﻠﻨﺎ ﺑﻴﻨﻬﻢ ﻭ ﺑﲔ ﺍﻟﻘﺮﻯ ﺍﻟﹼﱴ ﺑﺎﺭﮐﻨﺎ ﻗﺮﻯ ﻇﺎﻫﺮﺓ ﻭ ﻗﺪ‪‬ﺭﻧﺎ ﻓﻴﻬﺎﺍﻟﹼﺴﲑ‬
‫ﺳﲑﻭﺍ ﻓﻴﻬﺎ ﻟﻴﺎﻟﯽ ﻭ ﺍﻳ‪‬ﺎﻣﹰﺎ ﺁﻣﻨﲔ‪ .‬ﻓﻴﻈﻬﺮ ﻟﻄﺎﻟﺐ ﺍﳊ ‪‬ﻖ ﻭ ﳎﺴ‪‬ﺲ ﺧﻼﻝ ﺍﻟﹼﺪﻳﺎﺭ ﻣﻦ ﮐﻼﻡﺍﷲ ﺍﳌﻠﮏ‬
‫ﺍﳉﺒ‪‬ﺎﺭ ﻣﻌﺮﻓﺔ ﻗﺮﻳﺔ ﺍﻟﹼﻈﺎﻫﺮﺓ ﺑﻄﻬﺎﺭﺗﻪ ﻋﻦ ﮐ ﹼﻞ ﺍﻻﻏﻴﺎﺭ ﻭ ﺗﺰﻳﻴﻨﻪ ﲝﻠﻴﺔ ﺍﻻﺧﻴﺎﺭ‪ ...‬ﻓﺎ ﹼﻥﺍﷲ ﻻ ﻳﺄﻣﺮ‬
‫ﱏ ﻭ ﺍﻟﹼﻨﻮﺭ‬
‫ﺑﺎﻟﹼﺴﲑ ﻣﻊ ﻣﻦ ﮐﺎﻥ ﻓﻴﻪ ﺑﻌﻀﹰﺎ ﻣﻦ ﺍﻟﹼﺬ ‪‬ﺭ ﻧﻘﺼﹰﺎ‪ .‬ﻓﺎﻟﹼﻨﺎﺟﻰ ﻣﻦ ﲤﺴ‪‬ﮏ ‪‬ﺬﺍﻟﻌﺎﱂ ﺍﻟﹼﺮﺑﺎ ﹼ‬
‫ﱏ ﻭ ﺳﺎﺭ ﻣﻌﻪ ﰱ ﻋﻮﺍﱂ ﺍﻟﻐﻴﺒﺔ ﻭ ﻇﻬﺮ ﻟﻪ ﮐﻨﻮﺯ ﺍﳌﺨﻔﻴ‪‬ﺔ ﻣﻦ ﺗﻌﻠﻴﻢ ﻫﺬﺍﺍﻟﻌﺎﱂ ﺍﻟﹼﻨﺎﻇﺮ ﺑﻨﻮﺭ‬ ‫ﺍﻟﹼﺼﻤﺪﺍ ﹼ‬
‫ﺍﻟﹼﺘﻮﺳ‪‬ﻢ ﻭ ﺍﳍﺎﻟﮏ ﻣﻦ ﲣﻠﻒ ﻋﻨﻪ ﻭ ﲤﺴ‪‬ﮏ ﲟﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﹼﱴ ﻻ ﻳﺪﺭﻯ ﻣﺒﻨﺎﻫﺎ ﻭ ﻻ ﻳﻌﺮﻑ‬
‫ﳎﺮﻳﻬﺎ‪ .‬ﻣﺜﻞ ﮐﻠﻤﺔ ﻃﻴ‪‬ﺒﺔ ﮐﺸﺠﺮﺓ ﻃﻴ‪‬ﺒﺔ ﺍﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻭ ﻓﺮﻋﻬﺎ ﰱﺍﻟﹼﺴﻤﺎﺀ ﺗﺆﺗﻰ ﺍﮐﻠﻬﺎ ﮐ ﹼﻞ ﺣﲔ‬
‫ﺑﺎﺫﻥ ﺭﺑ‪‬ﻬﺎ ﻭ ﻫﺬﺍﺍﻻﮐﻞ ﳚﺮﻯ ﻣﻦ ﻋﻨﺪﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ ﻣﻦ ﺷﺠﺮﺓ ﻃﻴ‪‬ﺒﺔ ﺍﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻭ ﻫﺬﺍ ﺍﻟﮑﻠﻤﺔ‬
‫ﺍﻻﻣﺎﻡ ﻋﻠﻴﻪﺍﻟﺴ‪‬ﻼﻡ ﻭ ﺍﻟﻔﺮﻉ ﻭ ﺑﺎﺑﻪ ﻭ ﺣﺠﺎﺑﻪ ﺍﻟﻌﺎﱂ ﺍﻟﹼﺮﺑﺎﱏ ﻭ ﺍﻟﻨ‪‬ﻮﺭ ﺍﻟﹼﺴﺒﺤﺎﱏ ﺍﻟﹼﺬﻯ ﻗﻠﺒﻪ ﻣﻌﻠﹼﻘﺔ‬
‫ﺑﺎﳌﻼﺀ ﺍﻻﻋﻠﯽ ﻭ ﻟﻴﺲ ﻟﻪ ﻣﻘﺼﺪ ﺍ ﹼﻻ ﻭﺟﻪ ﺭﺑ‪‬ﻪ ﺍﻻﻋﻠﯽ‪ .‬ﻓﻘﺪ ﺍﺧﺘﺼﺮ ﰱ ﻫﺬﺍﺍﳌﻘﺎﻡ ﻭﺻﻒ ﻫﺬﺍﺍﻟﻌﺎﱂ‬
‫ﺍﳌﻔﻀﺎﻝ ﺍﻟﹼﺬﻯ ﺑﻔﻘﺪﺍﻧﻪ ﻳﻨﻬﺪﻡ ﺑﻨﻴﺎﻥ ﺍﳊﮑﻤﺔ ﻭ ﺑﮑﻮﻧﻪ ﻗﺪ ﻗﺎﻡ ﻋﻼﺋﻢ ﺍﻻﻣﺎﻣﺔ ﻭ ﺍﻟﻮﻻﻳﺔ ﺍﻟﹼﱴ ﻗﺪ‬
‫ﮐﺎﻥ ﷲ ﻭ ﱂ ﻳﮑﻦ ﻣﻌﻪ ﺷﺮﻳﮑﺎ‪ .‬ﻓﻘﺪ ﮐﺘﺐ ﺳﻴ‪‬ﺪﻯ ﻭ ﺳﻨﺪﻯ ﻭ ﮐﻬﻔﻰ ﻭ ﻣﻌﺘﻤﺪﻯ ﺍﻋﻠﯽﺍﷲ‬
‫ﻣﻘﺎﻣﻪ ﰱ ﻭﺻﻒ ﻫﺬﺍﺍﻟﻨ‪‬ﻮﺭ ﺍﳌﹼﺘﺄﻟﻖ ﻭ ﺍﻟﹼﻀﻴﺎﺀ ﺍﳌﺸﺮﻕ ﻭ ﻗﺪ ﮐﺘﺒﺖ ﻫﺬﻩ ﺍﻟﻔﻘﲑﺓ ﰱ ﻭﺭﻗﺔ ﻓﻮﺍﺟﺐ‬
‫ﻋﻠﯽ ﻃﺎﻟﺐ ﺍﳊ ‪‬ﻖ ﰱ ﻫﺬﺍﺍﻟﻴﻮﻡ ﺍﻟﻌﻈﻤﻰ ﺍﻟﹼﻨﻈﺮﺓ ﻓﻴﻪ ﻭﺍﻋﻠﻤﻮﺍ ﻳﺎ ﻣﻌﺸﺮﺍﻟﹼﺸﻴﻌﺔ ﻣﺬﻫﱮ ﻭ ﻣﺎ ﺍﻟﻴﻪ‬
‫ﻣﻬﺮﰉ‪ .‬ﻓﻬﺎ ﺍﻧﺎﺫﺍ ﻗﺪ ﺍﺧﱪﮐﻢ ﲟﺎ ﺍﺧﺘﺎﺭ ﺳﺒﺒﹰﺎ ﻟﻮﻗﻮﻉ ﺍﻟﺒﻼﻳﺎ ﺍﻟﻌﻈﻴﻤﺔ ﻋﻠ ‪‬ﻰ ﻭ ﲢﻤﻠﹼﻰ ﻭ ﲡﺎﻭﺯﻯ‬
‫ﻋﻨﻬﺎ ﻭ ﻫﻮﺍﱏ ﺑﻌﺪﺍﻟﹼﺬﻯ ﺟﺎﻫﺪﺕ ﰱ ﺳﺒﻴﻞ ﺭﺑ‪‬ﻰ ﻭ ﺍﻋﺮﺿﺖ ﻋﻦ ﮐ ﹼﻞ ﻣﺎ ﺳﻮﺍﻩ‪ .‬ﻓﻘﺪ ﺍﺳﺒﻘﲎ ﺭﺑ‪‬ﻰ‬
‫ﺑﺎﻟﻌﻨﺎﻳﺔ ﻭﺍﺧﺮﺟﲎ ﺑﻔﻀﻠﻪ ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﻟﻐﻮﺍﻳﺔ ﻟﻪ ﺍﻟﹼﺸﮑﺮ ﺷﮑﺮﹰﺍ ﺷﮑﺮﺍﳋﻼﺋﻖ ﻃ ‪‬ﺮﹰﺍ ﻋﻠﯽ ﻫﺬﻩ ﺍﻟﻨ‪‬ﻌﻤﺔ‬
‫ﺍﳉﻠﻴﻠﺔ ﺍﻟﹼﱴ ﻻ ﻳﺘﺼ‪‬ﻮﺭ ﰱﺍﻻﻣﮑﺎﻥ ﺍﻋﻠﯽ ﻣﻨﻪ‪ .‬ﻓﻘﺪ ﮐﻨﺖ ﻣﻄﺮﻭﺣﺔ ﰱ ﺯﺍﻭﻳﺔ ﻣﻦ ﺑﻴﱴ ﻣﺸﻐﻮﻟﺔ‬
‫ﺑﻨﻔﺴﻰ ﻣﺮﻫﻮﻧﺔ ﺑﻌﻤﻠﯽ ﻭ ﻗﺪ ﻗﺎﻡ ﺍﻟﻘﻮﻡ ﺑﻼﺳﺒﺐ ﻭ ﺩﺍﻋﻴﺔ ﺑﺎﺷﺘﻌﺎﻝ ﻧﺎﺋﺮﺓ ﺍﻟﻔﺴﺎﺩ ﺍﳌﺴﺘﺠﻨﺔ ﰱﺍﻟﹼﺮﻣﺎﺩ‬
‫ﻭ ﺩﺧﻠﻮﺍ ﺑﻴﱴ ﻭ ﻬﻧﺒﻮﺍ ﺑﻌﻀﹰﺎ ﻣﻦ ﺍﻣﻮﺍﻟﯽ ﻭ ﺟﺮ‪‬ﻭﺍ ﺍﺧﻮﺍﺗﻰ ﺍﳌﺆﻣﻨﺎﺕ ﺍﻟﹼﺼﺎﺩﻗﺎﺕ ﺍﻟﯽ ﻃﺮﻑ ﺍﻟﹼﺴﻮﻕ‬
‫ﻣﮑﺸﻔﺎﺕ ﺍﻟﻮﺟﻮﻩ ﻭ ﺯﻟﺰﻟﻮﺍ ﺍﺭﮐﺎﻥ ﺍﻃﻔﺎﻝ ﺍﻟﹼﺼﻐﲑ ﻭ ﺍﺟﺮﻭﺍ ﺩﻣﻊ ﺍﻟﹼﺼﺎﳊﲔ‪ .‬ﻓﻘﺪ ﺣﺒﺴﻮﱏ ﺑﺮﻫﺔ‬
‫ﻣﻦ ﺍﻻﻳ‪‬ﺎﻡ ﻭ ﮐ ﹼﻞ ﻣﻦ ﻳﺴﺌﻞ ﻣﻨﻬﻢ ﻣﺎ ﺳﺒﺐ ﻫﺬﻩ ﺍﻟﻐﻮﻏﺎﺀ ﻭ ﺍﻟﺘﻌ‪‬ﺮﺽ ﻟﻠﻨ‪‬ﺴﺎﺀ ﻳﻘﻮﻟﻮﻥ ﺑﻌﻀﹰﺎ ﻣﻦ‬
‫ﱃ ﻓﺒﻌﺰ‪‬ﺓ ﺭﺑ‪‬ﻰ ﺍﻧﻔﻄﺮﺕ ﺍﻟﺴ‪‬ﻤﺎﺀ ﻭ‬ ‫ﺍﻻﻗﺎﻭﻳﻞ ﺍﻟﺒﺎﻃﻠﺔ ﻭ ﻳﻨﺴﺠﻮﻥ ﺧﻴﺎﻻ‪‬ﻢ ﺍﻟﻌﺎﻃﻠﺔ ﻭ ﻳﻨﺴﺒﻮﻥ ﺍ ﹼ‬
‫ﺍﻧﺸ‪‬ﻘﺖ ﺍﻻﺭﺽ ﻭ ﺗﺰﻟﺰﻝ ﺍﳉﺒﺎﻝ‪ .‬ﻓﻘﺪ ﺑﻌﺜﺖ ﺍﻟﻴﻬﻢ ﻭ ﺍﻟﻘﻴﺖ ﻋﻠﻴﻬﻢ ﮐﻠﻤﺔﺍﻟﹼﺴﻼﻡ ﻣﺎ ﻗﺒﻠﻮﺍ ﻭ‬
‫ﻳﺼﻴﺤﻮﻥ ﺑﺎﻋﻠﯽ ﺻﻮ‪‬ﻢ ﺍﻧ‪‬ﻬﺎ ﮐﺎﻓﺮﺓ ﻗﺪ ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﺟﺐ ﺣﻔﻆ ﺍﹼﻟﺸﺮﻳﻌﺔ ﻋﻦ ﺷﺮ‪‬ﻫﺎ‬
‫ﱃ ﻣﻦ ﺍﻻﺫﻳ‪‬ﺎﺕ ﺍﻟﹼﺸﺪﻳﺪﺓ ﻭ ﺍﻻﻓﺘﺮﺍﺀﺍﺕ‬
‫ﺭﺑ‪‬ﻰ ﺍﻟﻘﺎﺩﺭ ﺍﻟﹼﻨﺎﺻﺮ ﺷﺎﻫﺪ ﻋﻠﯽ ﻣﺎ ﺻﺪﺭ ﻣﻨﻬﻢ ﺑﺎﻟﹼﻨﺴﺒﺘﻪ ﺍ ﹼ‬
‫ﺍﻟﺒﻌﻴﺪﺓ ﻭ ﺍﻧﺎ ﺻﺎﺑﺮﺓ ﳎﺎﻭﺯﺓ ﻻ ﹼﻥ ﮐ ﹼﻞ ﻣﺎ ﻓﻌﻠﻮﺍ ﺑﻌﲔﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻟﻌﻼﹼﻡ ﻭ ﻳﺴﺌﻠﻮﻥ ﻣﻨﻪ ﻳﻮﻡ ﺗﺒﺪﻯ‬
‫ﺍﻟﹼﻀﻤﺎﺋﺮ ﻭ ﺍﻵﺛﺎﻡ ﻭﻟﮑﻦ ﻟﺘﺒﻴ‪‬ﻦ ﺍﻻﻣﺮ ﻟﻠﹼﻀﻌﻔﺎﺀ ﺗﻮﺿﻴﺤﺔ ﮐﺎﻟﹼﺸﻤﺲ ﰱ ﺭﺍﺑﻌﺔ ﺍﻟﺴ‪‬ﻤﺎﺀ ﺍﻗﻮﻝ‬
‫ﻫﺬﺍﺍﻟﮑﻼﻡ ﺍﻟﹼﺬﻯ ﺍﻗﺸﻌﺮ‪‬ﺕ ﺍﳉﻠﻮﺩ ﻣﻨﻬﺎ‪ .‬ﻫﻞ ﻣﻦ ﻧﺎﺻﺮ ﻳﻨﺼﺮﱏ ﺑﺎﺣﻀﺎﺭﻫﻢ ﻭ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻟﺜﺒﺖ‬
‫ﻣﺎ ﻋﻠﻴﻪ ﻣﺪﺍﺭ ﺍﻣﺮﻫﻢ ﻫﺎ ﺍﻧﺎﺫﺍ ﻗﺪ ﮐﺎﻥ ﰱ ﻳﺪﻯ ﺣﺠ‪‬ﺔ ﻻﻣﻌﺔ ﻧﺎﺯﻟﺔ ﻣﻦ ﻋﺎﱂ ﺍﻟﻌﻤﺎﺀ ﻣﻦ ﺍﻻﳍﺎﻣﺎﺕ‬
‫ﺍﻟﺮ‪‬ﺑﺎﻧﻴ‪‬ﺔ ﻭ ﺍﳊﺮﻭﻓﺎﺕ ﺍﻟﺴ‪‬ﺒﺤﺎﻧﻴ‪‬ﺔ ﻭ ﺍﻟﺘ‪‬ﺠﻠﻴ‪‬ﺎﺕ ﺍﻟﺼ‪‬ﻤﺪﺍﻧﻴ‪‬ﺔ ﻭ ﻟﻦ ﻳﻘﺪﺭ ﺍﺣﺪ ﺍﻥ ﻳﺄﺗﻰ ﲟﺜﻠﻬﺎ‪ .‬ﻫﻞ ﻣﻦ‬
‫ﻣﻌﲔ ﻳﻌﻴﻨﲎ ﰱ ﺍﻇﻬﺎﺭ ﺩﻳﻦﺍﷲ ﻭ ﻳﻄﻠﺐ ﻣﻨﻬﻢ ﺗﻔﺴﲑﹰﺍ ﲟﺜﻞ ﻣﺎ ﻓﺴ‪‬ﺮ ﺭﺟﻞ ﺍﻟﹼﺬﻯ ﻣﺎ ﺗﻠﻬﻴﻪ ﺍﻟﹼﺘﺠﺎﺭﺓ ﻭ‬
‫ﻻ ﺍﻟﺒﻴﻊ ﻋﻦ ﺫﮐﺮﺍﷲ ﻻ ﺗﻔﮑﺮ ﻭ ﻻ ﺳﮑﻮﻥ ﻗﻠﻢ ﺑﻞ ﳚﺮﻯ ﺑﻌﻨﺎﻳﺔ ﺭﺑ‪‬ﻪ ‪ ....‬ﺫﮐﺮﻩ ﻣﻦ ﲝﺮﺍﻟﹼﺬﻯ ﻻ‬
‫ﺗﻌﻄﻴﻞ ﳍﺎ‪ .‬ﻓﻘﺪ ﮐﺎﻥ ﻋﻨﺪ ﻫﺬﻩ ﺍﻻﻗﻠﹼﺔ ﳑ‪‬ﺎ ﳛﺼﻰ ﺑﻌﻀﹰﺎ ﰱ ﺍﻻﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ ﻣﻮﺟﻮﺩﹰﺍ ﻭ ﻣﻦ‬
‫ﺍﺭﺍﺩﺍﷲ ﻭ ﺩﻳﻨﻪ ﻓﻠﻴﻨﻈﺮ ﺍﻟﻴﻬﺎ‪ .‬ﻳﺎ ﺭﺑﺎﻩ ﺧﺬ ﲝﻘﹼﻨﺎ ﻭ ﺍﻧﺼﺮﻧﺎ ﻋﻠﯽ ﻣﻦ ﻇﻠﻤﻨﺎ ﻭ ﺍﻟﻌﻦ ﻣﻦ ﺟﺤﺪ‬
‫ﻭﻋﺪﮎ ﻭ ﻻ ﳜﺎﻑ ﻋﺪﻟﮏ‪ .‬ﻓﻘﺪ ﺿ ﹼﻞ ﻭ ﺍﺿ ﹼﻞﺍﻟﹼﻨﺎﺱ ﲨﻴﻌﹰﺎ ﻳﺎ ﺳﻴ‪‬ﺪﺍﻩ ﻗﺪ‪‬ﰎ ﺻﱪﻯ ﺍﻟﯽ ﻣﱴ ﺍﺻﱪ‬
‫ﻭ ﺍﺳﮑﺖ ﻭ ﺍﺿﺠﺮ ﺑﻌﺪ ﻣﺎﮐﺎﻥ ﰱ ﻳﺪﻯ ﺣﺠ‪‬ﺔ ﻻﻣﻌﺔ ﻟﻴﺲ ﰱ ﻳﺪ ﺍﺣﺪ ﻏﲑﻯ‪ .‬ﻓﻘﺪ ﺍﻇﻬﺮﺕ‬
‫ﺣﮑﻤﹰﺎ ﻣﻦ ﺑﺎﻃﻦ ﺍﻟﻘﺮﺁﻥ ﰱ ﻭﺻﻒ ﺷﻴﻌﺔ ﺁﻟﮏ ﺍﳌﻘﺮ‪‬ﺑﲔ ﺍﻟﹼﺬﻳﻦ ﻳﺴﺘﻤ ‪‬ﺪ ﮐ ﹼﻞ ﻣﺎﰱﺍﻟﻮﺟﻮﺩ ﻣﻦ‬
‫ﻋﮑﺲ ﻋﮑﻮﺳﺎﺕ ﲨﺎﳍﻢ ﻭ ﺍﻗﺎﻡ ﮐ ﹼﻞ ﻣﺎ ﺑﺮﺯ ﰱﺍﻟﹼﺸﻬﻮﺩ ﺑﻨﻈﺮﺓ ﻟﻄﻴﻔﺔ ﻣﻦ ﺁﻳﺎﺕ ﺟﻼﳍﻢ‪.‬‬
‫ﺳﺒﺤﺎﻥﺍﷲ ﺑﺎﺭﺋﻬﻢ ﻋﻤ‪‬ﺎ ﻳﺼﻒ ﺍﻟﹼﻈﺎﳌﻮﻥ ﰱ ﺣﻘﹼﻬﻢ ﻋﻠﹼﻮﹰﺍ ﮐﺒﲑﹰﺍ‪ .‬ﻓﻘﺪ ﻓﺮ‪‬ﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭ ﮐ ﹼﻞ ﲟﺎ ﻟﺪﻳﻬﻢ‬
‫ﻓﺮﺣﻮﻥ ﺑﻌﺪﺍﻟﹼﺬﻯ ﻣﺎ ﺩﻳﻨﮏ ﺍ ﹼﻻ ﻭﺍﺣﺪﹰﺍ‪ .‬ﺍﻋﻠﻤﻮﺍ ﻳﺎ ﻣﻌﺸﺮﺍﻟﹼﺸﻴﻌﺔ ﺍﻧ‪‬ﻰ ﻣﺎ ﺍﺧﺎﻑ ﻣﻦ ﺍﺣﺪ ﻭ ﺍﺭﻯ‬
‫ﮐ ﹼﻞﺍﻟﻨ‪‬ﺎﺱ ﰱ ﺿﻼﻝ ﺍﻟﹼﻨﺎﺭ ﺍ ﹼﻻ ﺍﻻﻗﻠﹼﻮﻥ ﺍﻟﹼﺬﻳﻦ ﻳﺘﺒﻌ‪‬ﻮﻥ ﺍﻣﺮﺍﷲ ﻭ ﳚﺎﻫﺪﻭﻥ ﰱ ﺳﺒﻴﻞﺍﷲ ﻭ ﻻ ﳜﺎﻓﻮﻥ‬
‫ﻑ ﻋﻠﯽﺍﻟﹼﺬﻳﻦ ﺍﻋﺮﺿﻮﺍ ﻣﻦ ﺣﮑﻢﺍﷲ ﻭ ﻳﺴﻌﻮﻥ ﰱ ﺍﻻﺭﺽ‬ ‫ﻑ ﺁﻻﻑ ﺍ ‪‬‬ ‫ﰱﺩﻳﻦﺍﷲ ﻣﻦ ﺫﻯ ﺻﻮﻟﺔ‪ .‬ﺍ ‪‬‬
‫ﻓﺴﺎﺩﹰﺍ ﻭ ﻣﺎ ﻋﻨﺪﻫﻢ ﺷﻰﺀ ﺍﻻﹼﺍﻟﹼﺴ ‪‬ﺪ ﻭ ﺍﻻﳊﺎﺩ ﻭ ﺍﻟﮑﺬﺏ ﻭ ﺍﻟﻌﻨﺎﺩ ﻓﻬﺎ ﺍﻧﺎﺫﺍ ﻗﺪ ﺟﺎﻭﺯﺕ ﻣﻦﺍﻟﹼﺪﻧﻴﺎ ﻭ‬
‫ﺯﺧﺮﻓﻬﺎ ﻭ ﺯﺑﺮﺟﻬﺎ ﻟﺮﺑ‪‬ﻰ ﺍﳊﻤﺪ ﺑﺎﳍﺎﻡ ﺣﮑﻤﻪ ﻭ ﺗﻮﻓﻴﻘﻰ ﻻﻇﻬﺎﺭ ﺍﻣﺮﻩ‪ ٠‬ﺍﻋﻠﻤﻮﺍ ﺍﻧ‪‬ﻰ ﺑﺬﻟﺖ ﺍﻟﺮ‪‬ﻭﺡ‬
‫ﰱ ﺳﺒﻴﻞﺍﷲ ﻻﻋﻼﻥ ﮐﻠﻤﺘﻪ ﻓﮑﻠﹼﻤﺎ ﳚﺮﻯ ﻋﻠﹼﻰ ﻭ ﻋﻠﯽ ﻣﻦ ﻣﻌﻰ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻟﻄﺮﻳﻖﺍﻟﹼﺼﺪﻕ ﻭ‬
‫ﺍﻟﹼﺼﻼﺡ ﻭ ﺍﻟﹼﻨﺎﻇﺮﻳﻦ ﺍﻟﯽ ﻗﺴﻄﺎﺱ ﺍﳊ ‪‬ﻖ ﻭ ﺍﻟﻔﻼﺡ ﻣﻦ ﺍﻟﻘﺘﻞ ﻭ ﺍﻟﹼﻨﻬﺐ ﻭ ﺍﻻﺳﺮ ﻓﺎﻧ‪‬ﺎ ﺭﺍﺿﻮﻥ‪ .‬ﻋﻦ‬
‫ﻓﻀﻞﺍﷲ ﻣﺮﺟﻮﻥ ﺑﻐﻔﺮﺍﻥ ﺍﻟﺬﹼﻧﻮﺏ ﻭ ﺳﺘﺮﺍﻟﻌﻴﻮﺏ ﻭ ﺛﺒﻮﺕ ﺍﻻﻗﺪﺍﻡ ﻭ ﺍﻟﺘ‪‬ﺮﻓﺮﻑ ﺍﻟﯽ ﺩﺍﺭﺍﻟﹼﺴﻼﻡ‪ .‬ﻳﺎ‬
‫ﻯ ﺩﻳﻦ ﺍﻧﺘﻢ ﻣﺴﺘﺪﻳﻨﻮﻥ ﻫﻞ ﳚﻮﺯ ﻟﮑﻢ ﺣﺒﺲ ﻧﺴﺎﺋﮑﻢ ﻭ ﺍﻃﻔﺎﻟﮑﻢ ﺍﻟﹼﺼﻐﲑ ﺑﻼﺟﺮﻡ‬ ‫ﻣﻌﺸﺮﺍﻟﹼﺸﻴﻌﺔ ﺑﺎ ‪‬‬
‫ﺍﺟﺘﺮﻣﻮﺍ ﻭ ﻻ ﺫﻧﺐ ﺍﺫﻧﺒﻮﺍ ﻭ ﻻ ﻣﮑﺮﻭﻩ ﺍﺭﺗﮑﺒﻮﺍ ﻭ ﻻ ﺷﺮﻳﻌﺔ ﺑﺪ‪‬ﻟﻮﺍ ﻭ ﻻ ﮐﻠﻤﺔ ﺣﺮ‪‬ﻓﻮﺍ‪ .‬ﺍﷲﺍﮐﱪ‬
‫ﻣﻦ ﻏﻔﻠﺔ ﺍﳋﻠﻖ ﻭ ﺍﺻﻐﺎﺋﻬﻢ ﺍﻟﯽ ﺍﻟﺒﺎﻃﻞ ﻭ ﺗﺸﺒﺜﹼﻬﻢ ﺑﺎﻟﹼﺸﻰﺀ ﺍﶈﺘﺒﺚ ﺍﻟﻌﺎﻃﻞ ﻭ ﺗﺴ‪‬ﻤﻴﻬﻢ ﺑﺎﻧ‪‬ﻬﻢ ﻣﻦ‬
‫ﻼ ﻗﺪ ﻓﺘﻨﻮﺍ ﲟﺜﻞﺍﻟﹼﺬﻳﻦ ﺧﻠﻮﺍ ﻣﻦ ﻗﺒﻠﻬﻢ ﻭ ﻫﻢ ﻋﻨﻪ ﻏﺎﻓﻠﻮﻥ‪ .‬ﺍﻋﻠﻤﻮﺍ ﻳﺎ ﻗﻮﻡ ﺍ ﹼﻥ‬
‫ﻼ ﹼﰒ ﮐ ﹼ‬
‫ﺍﳌﺴﻠﻤﲔ‪ .‬ﮐ ﹼ‬
‫ﻼ ﻋﻠﯽﺍﻟﹼﻀﻌﻔﺎﺀ ﻭ ﺣﺠ‪‬ﺔ‬ ‫ﻫﺬﻩ ﺍﳌﺨﺎﻃﺒﺎﺕ ﻻ ﳚﺮﻯ ﻣﻦ ﺍﻟﹼﻀﻌﻒ ﻭ ﻋﺪﻡ ﺍﻟﺘ‪‬ﺤﻤﻞ ﻟﻠﺒﻼﺀ ﺑﻞ ﻓﻀ ﹰ‬
‫ﻋﻠﯽﺍﻟﹼﺬﻳﻦ ﻳﻌﺮﺿﻮﻥ ﻣﻦ ﺣﮑﻢ ﺍﻧ‪‬ﺎ ﷲ ﻭ ﺍﻧ‪‬ﺎ ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪.‬‬
‫‪ _ ٥‬ﻣﮑﺘﻮﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮐﻪ ﺑﺮﺍﻯ ﺍﻫﻞ ﺳﻨ‪‬ﺖ ﻭ ﺩﺭ ﺩﻓﻊ ﺷﺒﻬﺎﺕ ﻣﻔﱴ ﺑﻐﺪﺍﺩ ﻣﺮﻗﻮﻡ‬
‫ﻓﺮﻣﻮﺩﻩﺍﺳﺖ )‪(٣٦‬‬
‫ﺑﺴﻢﺍﷲﺍﻟﹼﺮﲪﻦ ﺍﻟﹼﺮﺣﻴﻢ ﲪﺪﹰﺍ ﳌﻦ ﻇﻬﺮ ﺍﻣﺮﻩ ﻭ ﺑﺮﺯ ﺳﺮ‪‬ﻩ ﻭ ﺟﻌﻞﺍﻟﹼﻨﺎﺱ ﺳﮑﺎﺭﻯ ﻭ ﻣﺎﻫﻢ ﺑﺴﮑﺎﺭﻯ‬
‫ﻭﻟﮑﻦ ﻋﺬﺍﺏﺍﷲ ﺷﺪﻳﺪ ﻭ ﺍﻟﺼ‪‬ﻠﻮﺓ ﻋﻠﯽ ﺳ ‪‬ﺮ ﺍﻟﺘ‪‬ﺤﻤﻴﺪ ﻭ ﺣﻘﻴﻘﺔ ﺍﻟﺘ‪‬ﻔﺮﻳﺪ ﻭ ﺍﻟﺴ‪‬ﻼﻡ ﻋﻠﯽ ﺁﻟﻪ ﻭ‬
‫ﺍﻭﺻﻴﺎﺋﻪ ﻣﻘﺎﻣﺎﺕﺍﷲ ﻭ ﻋﻼﻣﺎﺗﻪ ﺍﻟﹼﱴ ﻻ ﺗﻌﻄﻴﻞ ﳍﻢ ﰱ ﮐ ﹼﻞ ﻣﮑﺎﻥ ﻭ ﻫﻢ ﻣﻦ ﺍﳋﻠﻖ ﻏﲑ ﺑﻌﻴﺪ ﻭ‬
‫ﻋﻠﯽ ﻣﻦ ﺍﺗ‪‬ﺒﻌﻬﻢ ﻭ ﻬﻧﺞ ﻣﻨﻬﺠﻬﻢ ﻓﺤﺠﻢ ‪‬ﻢ ﺍﻻﳝﺎﻥ ﺑﻨﻮﺭ ﺍﻟﺘ‪‬ﺴﺪﻳﺪ ﺍﻣ‪‬ﺎ ﺑﻌﺪ ﻗﺪ ﻭﺻﻞ ﺍﻟﻴﻨﺎ ﻣﻦ‬
‫ﺑﻌﺾﺍﻟﹼﺬﻳﻦ ﻳﻨﮑﺮﻭﻥ ﺍﳊ ‪‬ﻖ ﺧﻄﻮﻃﺎﺕ ﳑﻠﹼﻮﺓ ﺑﺎﳌﺘﺸﺎ‪‬ﺎﺕ ﻭ ﻣﺸﺤﻮﻧﺔ ﺑﺎﻟﮑﺪﺭﺍﺕ‪ .‬ﻫﻴﻬﺎﺕ ﹼﰒ‬
‫ﻫﻴﻬﺎﺕ ﳌﺎ ﺗﻮﻋﺪﻭﻥ ﻣﻦ ﻇﻬﻮﺭ ﮐﻨﻮﺯ ﺍﻟﻐﻴﺒﻴ‪‬ﺔ ﻭ ﺍﻻﺳﺮﺍﺭ ﺍﻟ ‪‬ﺮﺑ‪‬ﺎﻧﻴ‪‬ﺔ ﻭ ﻫﻢ ﻣﻦ ﻋﻈﻤﺔ ﺣﮑﻢ ﺍﷲ‬
‫ﻏﺎﻓﻠﻮﻥ ﻭ ﻋﻦ ﻧﻌﻤﺘﻪ ﻣﻌﺮﺿﻮﻥ‪ .‬ﻓﻘﺪ ﻇﻬﺮ ﺍﻣﺮ ﻋﻈﻴﻢ ﻭ ﺍﺷﺮﻕ ﺣﮑﻢ ﺟﺴﻴﻢ ‪ ...‬ﻭ ﻫﻢ ﻻ‬
‫ﻳﻨﻈﺮﻭﻥ ﺍﻟﯽ ﺍﳊﻘﻴﻘﺔ ﻟﻴﻌﺮﻓﻮﻥ ﺍﻟﹼﺪﻗﻴﻘﺔ ﻟﺴ‪‬ﺮﺍﳋﻠﻴﻘﺔ ﺑﻞ ﻣﺘﺸ‪‬ﺒﺜﻮﻥ ﺑﻘﻮﺍﻋﺪﻫﻢ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﹼﱴ ﻻ ﻳﺴﻤﻦ ﻭ‬
‫ﻻ ﻳﻐﲎ ﻣﻦ ﺟﻮﻉ ﮐﻔﺌﺔ ﺍﻟﹼﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻭ ﻻ ﻳﻌﻠﻤﻮﻥ ﻗﺪ ﻓﺘﻨﻮﺍ ﲟﺜﻞ ﻣﻦ ﺳﺒﻘﻬﻢ ﻓﺒﻌﺪ ﻇﻬﻮﺭ‬
‫ﻫﺬﺍﺍﻟﻨ‪‬ﻮﺭ ﻣﻦ ﺍﻓﻖ ﺍﻟﺒﻬﺎﺀ ﻟﺴ‪‬ﺮﺍﻻﺷﻴﺎﺀ‪ .‬ﻭﺍﺟﺐ ﻋﻠﯽ ﺍﻟﮑ ﹼﻞ ﺍﻻﻋﺮﺍﺽ ﻋﻤ‪‬ﺎ ﺳﻮﻯ ﻭﺟﻪ ﺭﺑ‪‬ﻪﺍﻻﻋﻠﯽ‬
‫ﻓﮑﹼﻞ ﻣﺎ ﻳﻌﺮﻓﻮﻥ ﻓﻴﺸﮑﺮﻭﻥ ﻭ ﳛﻤﺪﻭﻥ ﻭ ﮐ ﹼﻞ ﻣﺎﻻﻳﻌﺮﻓﻮﻥ ﻓﻴﻄﻠﺒﻮﻥ ﻓﻬﻤﻪ ﻣﻦ ﺍﻟﹼﺬﻯ ﻋﻨﺪﻩ ﻣﻔﺎﺗﻴﺢ‬
‫ﻼ‬
‫ﺍﻟﻐﻴﺐ ﻭ ﻋﻠﻴﻪ ﻗﺼﺪﺍﻟﺴ‪‬ﺒﻴﻞ ﻭ ﺍ ﹼﻥ ﻋﻠﻴﻪ ﻟﻠﻬﺪﻯ‪ .‬ﻓﻘﺪ ﺟﺮﻯ ﺳﻨ‪‬ﺔﺍﷲ ﳍﺬﺍ ﻭ ﻟﻦ ﲡﺪ ﻟﺴ‪‬ﻨﺔﺍﷲ ﺗﺒﺪﻳ ﹰ‬
‫ﻼ‪ .‬ﺍﲰﻌﻮﺍ ﻳﺎ ﻗﻮﻡ ﻧﺪﺍﺋﻰ ﻭ ﺍﻋﺮﻓﻮﺍ ﺣﮑﻢ ﺭﺑ‪‬ﮑﻢ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻓﺒﻌﺰ‪‬ﺗﻪ ﺍ ﹼﻥ ﺍﻻﻣﺮ ﻋﻈﻴﻢ ﻭ ﺍﻧﺘﻢ‬ ‫ﻭ ﻻ ﲢﻮﻳ ﹰ‬
‫ﻋﻨﻪ ﻏﺎﻓﻠﻮﻥ ﻭ ﺍﺳﺘﻌﺪ‪‬ﻭﺍ ﻟﻠﺠﻮﺍﺏ ﺣﲔ ﺍﻟﹼﺬﻯ ﻳﻨﺎﺩﻯ ﺍﳌﻨﺎﺩ ﺍﷲ ﺍﺫﻥ ﻟﮑﻢ ﺍﻡ ﻋﻠﯽﺍﷲ ﺗﻔﺘﺮﻭﻥ‪.‬‬
‫ﻭﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥ ﻧﺼﺐ ﺍﳌﻴﺰﺍﻥ ﻗﺪ ﮐﺎﻥ ﺑﻴﺪ ﺍﻟﻌﻠ ‪‬ﻰﺍﻟﺴ‪‬ﺒﺤﺎﻥ ﻓﻘﺪ ﻭﺟﺐ ﻣﻌﺮﻓﺔ ﻣﻦ ﻋﻨﺪﻩ ﺍﳌﻴﺰﺍﻥ ﰱ ﮐ ﹼﻞ‬
‫ﻋﺼﺮ ﻭ ﺯﻣﺎﻥ ﺑﺘﻌﻠﻴﻢﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ‪ .‬ﺍﺗ‪‬ﻘﻮﺍﷲ ﻳﻌﻠﹼﻤﮑﻢﺍﷲ ﻭ ﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥ ﺍﻟﹼﺪﻫﺮ ﻳﺪﻭﺭ ﻭ ﺍﻟﹼﻤﺎﺀ ﳝﻮﺭ ﻭ‬
‫ﺍﳉﺒﺎﻝ ﻳﺴﲑﻭ ﰱ ﻫﺬﺍﻟﹼﺘﺪﻭﻳﺮ ﺁﻳﺎﺕ ﳐﺰﻭﻧﺔ ﺑﺘﺪﺑﲑ ﺍﻟﻌﻠﹼﻰ ﺍﳋﺒﲑ‪ .‬ﺳﻨﺮﻳﻬﻢ ﺁﻳﺎﺗﻨﺎ ﰱ ﺍﻵﻓﺎﻕ ﻭ ﰱ‬
 ‫ﺍﻧﻔﺴﻬﻢ ﺣﺘ‪‬ﻰ ﻳﺘﺒﻴ‪‬ﻦ ﺍﻧ‪‬ﻪ ﺍﳊ ‪‬ﻖ ﻭ ﻣﺎ ﻳﻌﻘﻠﻬﺎ ﺍ ﹼﻻﺍﻟﻌﺎﳌﻮﻥ‪ .‬ﺍ‪‬ﻧﻤﺎ ﳜﺸﻰ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﻌﻠﻤﺎﺀ ﻭ ﻫﺬﺍﺍﻟﻌﻠﻢ‬
‫ﺍﻟﻐﻴﱮ ﻭ ﺍﻟﹼﺮﻣﺰ ﺍﻻﳍﻰ ﺍﻟﹼﺬﻯ ﻗﺪ ﮐﺎﻥ ﰱ ﺣﻘﺎﺋﻖ ﺍﻟﻌﺎﳌﲔ ﻣﺴﺘﻮﺭﹰﺍ‪ .‬ﻣﺎ ﺗﺮﻯ ﰱ ﺧﻠﻖﺍﻟﹼﺮﲪﻦ ﻣﻦ‬
‫ﺗﻔﺎﻭﺕ ﻫﻮﺍﻟﹼﺬﻯ ﺧﻠﻘﮑﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ‪ .‬ﻓﺎﻟﻌﺎﱂ ﻣﻦ ﺍﻋﺮﺽ ﻋﻦ ﺳﻮﺍﻩ ﻭ ﺍﻗﺒﻞ ﺑﮑﹼﻠﻪ ﺍﻟﯽ ﻣﻮﻻﻩ‬
‫ﻟﻴﻈﻬﺮ ﻣﻨﻪ ﺗﻠﮏﺍﻟﹼﻨﻮﺭ ﻭ ﳚﺬﺑﻪ ﺍﻟﯽ ﺩﺍﺭﺍﻟﺴ‪‬ﺮﻭﺭ ﺟﻨ‪‬ﺎﺕ ﻋﺪﻥ ﺍﻟﹼﱴ ﻭﻋﺪ ﺍﻟﹼﺮﲪﻦ ﻋﺒﺎﺩﻩ ﺑﺎﻟﻐﻴﺐ ﻗﺪ‬
‫ﮐﺎﻥ ﻭﻋﺪﻩ ﻣﺄﺗ‪‬ﻴﹰﺎ‪ .‬ﺑﺴﻢﺍﷲ ﺍﻟﹼﺮﲪﻦ ﺍﻟﹼﺮﺣﻴﻢ ﺍﱂ ﺍﺣﺴﺐ ﺍﻟﻨ‪‬ﺎﺱ ﺍﻥ ﻳﺘﺮﮐﻮﺍ ﺍﻥ ﻳﻘﻮﻟﻮﺍ ﺁﻣﻨ‪‬ﺎ ﻭ ﻫﻢ ﻻ‬
‫ﻳﻔﺘﻨﻮﻥ ﺍﱂ ﺫﻟﮏ ﺍﻟﮑﺘﺎﺏ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻫﺪﻯ ﻟﻠﻤﺘ‪‬ﻘﲔ ﺍﻟﹼﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻐﻴﺐ ﻳﺎ ﻗﻮﻡ ﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥ‬
‫ﺍﳌﻴﺰﺍﻥ ﺍﻟﹼﺬﻯ ﻗﺪ ﻧﺼﺒﻪ ﺍﻟﻌﻠﹼﻰ ﺍﳌﻨ‪‬ﺎﻥ ﰱ ﻫﺬﺍﺍﻟﻴﻮﻡ ﺍﻟﻌﻈﻤﻰ ﻭ ﺍﳌﺸﻬﺪ ﺍﻟﮑﱪﻯ ﻫﻰ ﺷﻮﺍﻫﺪ ﺍﻟﻔﻄﺮﺓ‪.‬‬
‫ﻓﻘﺪ ﺍﻇﻬﺮ ﺁﻳﺔ ﻣﻦ ﺍﻓﻖ ﺍﻟﻐﻴﺐ ﻭ ﻓﺘﺢ ﺑﺎﺏ ﺍﻟﺘﻤﺤﻴﺺ ﻭ ﺍﻻﻓﺘﺘﺎﻥ‪ .‬ﺍﻻﻣﺎﻥ ﺍﻻﻣﺎﻥ ﺍﺳﺮﻋﻮﺍ ﺍﻟﯽ‬
‫ﺣﮑﻢ ﺭﺑ‪‬ﮑﻢ ﻭ ﺍﻋﺮﻓﻮﺍ ﺍﳌﻴﺰﺍﻥ ﹼﰒ ﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥ ﮐ ﹼﻞ ﻣﺎ ﻋﻨﺪﮐﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﹼﻈﺎﻫﺮﻳ‪‬ﺔ ﻓﻌﻨﺪﮐﻢ ﻭ ﺍﻣ‪‬ﺎ‬
‫ﺭﺑ‪‬ﮑﻢ ﻗﺪ ﻫﻴ‪‬ﺎﺀ ﻟﮑﻢ ﻣﻘﺎﻣﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻭ ﻗﺪ ﺍﺭﺍﺩ ﺍﻥ ﻳﺼﻌﺪﮐﻢ ﺍﻟﯽ ﻣﻘﺎﻡ ﺍﻟﹼﺬﻯ ﻻ ﻋﲔ ﺭﺃﺕ ﻭ ﻻ ﺍﺫﻥ‬
‫ﲰﻌﺖ ﻭ ﻻ ﺧﻄﺮ ﻋﻠﯽ ﻗﻠﺐ ﺑﺸﺮ‪ .‬ﻓﻄﻮﻓﻮﺍ ﺣﻮﻝ ﺍﺭﺍﺩﺗﻪ ﻭ ﻟﻮﺯﻭﺍ ﺑﮑﺮﺍﻣﺘﻪ ﻓﻘﺪ ﺍﺻﻄﻔﺎﮐﻢ ﻭ‬
‫ﺍﻋﻄﺎﮐﻢ ﻣﺎﱂ ﻳﺆﺕ ﺍﺣﺪﹰﺍ ﻣﻦ ﻗﺒﻠﮑﻢ‪ .‬ﻓﺎﻋﺮﻓﻮﺍ ﻗﺪﺭﮐﻢ ﻭ ﻻ ﺗﻨﺴﻮﺍ ﺣﻈﹼﮑﻢ ﻓﺎ ﹼﻥﺍﻟﻔﻮﺯ ﻋﻈﻴﻢ ﻭ‬
‫ﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥﺍﷲ ﻗﺪ ﮐﺎﻥ ﻏﻨ‪‬ﻴﹰﺎ ﻋﻤ‪‬ﺎ ﻋﻨﺪﮐﻢ ﻭ ﻣﺎ ﻳﺮﻳﺪ ﻣﻨﮑﻢ ﺍﻥ ﻳﺮﺯﻗﻮﻩ ﻭ ﻣﺎ ﻳﺮﻳﺪ ﺍﻥ ﻳﻄﻌﻤﻮﻩ ﺍﻧ‪‬ﻪ‬
‫ﻫﻮﺍﻟﺮﺯ‪‬ﺍﻕ ﺫﻭﺍﻟﻘﻮ‪‬ﺓ ﺍﳌﺘﲔ‪ .‬ﺍﷲﺍﮐﱪ ﺍ ﹼﻥﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ ﺍﻯ ﻣﻘﺎﻡ ﻳﺮﻳﺪ ﰱ ﻧﺰﻭﻝ ﺍﻵﻳﺎﺕ ﻣﻦ ﺑﺎﻃﻦ ﻗﺮﺁﻥ‬
‫ﻯ ﻭﺍﺩ ﻳﻬﻴﻤﻮﻥ‪ .‬ﺍﷲﺍﮐﱪ ﻓﻘﺪ ﻧﺼﺐ ﻣﻮﺍﺯﻳﻨﻬﻢ ﺍ‪‬ﺘﺜﹼﺔ ﻋﻨﺪ ﻣﻴﺰﺍﻥﺍﷲ ﺍﳌﻬﻴﻤﻦ‬ ‫ﺍﻟﻌﻈﻴﻢ ﻭ ﺍﳋﻠﻖ ﰱ ﺍ ‪‬‬
‫ﻋﻠﯽ ﻣﺎ ﺳﻮﺍﻩ ﻭ ﮐﻠﹼﻬﻢ ﻳﺼﻴﺤﻮﻥ ﺑﻠﺴﺎﻥ ﺍﻧﮑﺎﺭﻫﻢ ﺍﺋﺖ ﺑﺂﻳﺔ ﻣﻮﺍﻓﻘﹰﺎ ﳌﺎ ﻋﻨﺪﻧﺎ ﺍﻭ ﺑﺪ‪‬ﻟﻪ ﻭ ﱂ ﻳﻌﻠﻤﻮﺍ‬
‫ﻼ‪ .‬ﺍﲰﻌﻮﺍ‬ ‫ﻼ ﻭ ﻻ ﲢﻮﻳ ﹰ‬ ‫ﺍﻥ ﺳﻠﻄﻨﺔﺍﷲ ﻻ ﳜﺘﻠﻒ ﻭ ﻧﻮﺭﻩ ﻻ ﳛﺘﺠﺐ ﻭ ﻟﻦ ﲡﺪﻭﺍ ﻟﺴﻨ‪‬ﺘﻪﺍﷲ ﺗﺒﺪﻳ ﹰ‬
‫ﻧﺪﺍﺋﻰ ﻳﺎﻣﻌﺸﺮﺍﳌﺴﻠﻤﲔ ﺍ ﹼﻥﺍﷲ ﻋ ‪‬ﺰ ﻭ ﺟ ﹼﻞ ﻗﺪ ﻓﺘ‪‬ﻨﮑﻢ ﲟﺜﻞﺍﻟﹼﺬﻳﻦ ﺧﻠﻮﺍ ﻣﻦ ﻗﺒﻠﮑﻢ‪ .‬ﻓﻘﺪ ﺍﻇﻬﺮ ﺣﺮﻓﹰﺎ‬
‫ﻣﻦ ﺗﻔﺴﲑ ﺑﺎﻃﻦ ﺍﻟﻘﺮﺁﻥ ﻭ ﺍﻧﺘﻢ ﺑﻪ ﳑﺘﺤﻨﻮﻥ ﻓﻼ ﻳﻨﻔﻌﮑﻢ ﻣﺎ ﲤﺴ‪‬ﮑﺘﻢ ﺑﻪ ﻣﻦ ﺗﻨﻈﻴﻢ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭ‬
‫ﺗﺮﮐﻴﺐ ﺍﻻﺷﺎﺭﺍﺕ ﻭ ﺗﺼﺮﻳﻒ ﺍﻟﹼﺼﻴﻐﺔ ﻭ ﺍﺛﺒﺎﺕ ﺍﻟﹼﻨﺘﻴﺠﺔ ﻓﻘﺪ ﺍﺗﻮﺍ ﺑﻘﺼﺎﺋﺪ ﺣﲔ ﻇﻬﻮﺭﺍﻟﻨ‪‬ﻮﺭ‬
‫ﺍﶈﻤ‪‬ﺪﻳﺔ ﻋﻠﻴﻪ ﺻﻠﻮﺍﺕﺍﷲ ﻭ ﺳﻼﻣﻪ ﻭ ﻗﺪ ﻓﺮﺣﻮﺍ ﺑﻘﺼﺎﺋﺪ ﻫﻢ ﻭ ﲤﺴ‪‬ﮑﻮﺍ ﲟﺎ ﻋﻨﺪﻫﻢ ﻭ ﻗﻨﻌﻮﺍ ﻋﻠﻴﻬﺎ‬
‫ﻭ ﺍﻋﺮﺿﻮﺍ ﻋﻦ ﻓﻴﺾ ﺭﺑ‪‬ﻬﻢ ﻓﺠﺎﺋﻬﻢ ﻣﺎ ﺑﻪ ﻳﻮﻋﺪﻭﻥ‪ .‬ﻳﺎ ﻗﻮﻡ ﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥﺍﻟﻘﺮﺁﻥ ﺍﻧ‪‬ﻤﺎ ﻧﺰ‪‬ﻝ ﺑﻌﻠﻢﺍﷲ ﻭ‬
‫ﻻ ﻳﻌﺮﻑ ﺣ ‪‬ﺪ ﺗﻔﺴﲑﻩ ﻭ ﺗﺄﻭﻳﻠﻪ ﺍﻻﹼﺍﷲ ﻭ ﺍﻟﹼﺮﺍﺳﺨﻮﻥ ﰱ ﺍﻟﻌﻠﻢ‪ .‬ﺑﺘﻌﻠﻴﻢﺍﷲ ﻻ ﺗﻨﻔﺪ ﻋﺠﺎﺋﺒﻪ ﻭ‬
‫ﻻﺗﺒﺪﻯ ﻏﺮﺍﺋﺒﻪ ﻭ ﻻ ﻳﺰﺍﻝ ﻳﻨﺰﻝ ﻣﻦ ﺳﺤﺎﺋﺐ ﻧﮑﺎﺗﻪ ﺍﺳﺮﺍﺭ ﻋﺠﻴﺒﺔ ﻭ ﻣﺎﳍﺎ ﻣﻦ ﻧﻔﺎﺩ ﻭ ﺍﻟﻘﺮﺁﻥ‬
‫ﺣﺠﺎﺏﺍﷲ ﻭ ﺻﻨﻌﺘﻪ ﺍﻟﻘﺮﺁﻥ ﺧﻄﺎﺏﺍﷲ ﻭ ﺣﮑﻤﺘﻪ ﺍﻟﻘﺮﺁﻥ ﺳﺮ‪‬ﺍﷲ ﻭ ﺭﻣﺰﻩ ﺍﻟﻘﺮﺁﻥ ﻧﻮﺭﺍﻟﹼﺬﻯ ﺍﻧﺰﻝ‬
‫ﺑﻌﻠﻤﻪ ﻭ ﰱ ﺣﺮﻑ ﻣﻦ ﺗﻔﺴﲑﻩ ﻟﻮ ﮐﺎﻥ ﲝﺮﺍﻻﻣﮑﺎﻥ ﻣﺪﺍﺩﹰﺍ ﻟﻨﻔﺪ ﻗﺒﻞ ﺍﻥ ﺗﻨﻔﺪ‪ .‬ﺍﺷﻬﺪ ﺍ ﹼﻥ ﺍﺳﺮﺍﺭﻩ‬
‫ﻳﺘﻸﻟﺆ ﰱ ﺍﺳﺘﺎﺭﺍﻟﻐﻴﺒﻴ‪‬ﺔ ﻭ ﻻ ﻳﻌﻠﻤﻪ ﺍﺣﺪ‪ .‬ﻓﻘﺪ ﺍﻇﻬﺮ ﺭﺳﻮﻝﺍﷲ ﺻﻠﯽﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍﺣﮑﺎﻣﻪ ﻻﻫﻞ‬
‫ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﻋﻠﻦ ﺑﺮﻫﺎﻧﻪ ﻻﻫﻞ ﺍﻟﻌﻴﺎﻥ ﻭ ﻗﺪ ﻭﺭﺩ ﺍﻟﻨ‪‬ﺺ ﻣﻦ ﺟﻨﺎﺑﻪ ﺻﻠﹼﻰﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﺍ ﹼﻥ ﻟﻪ ﻋﺠﺎﺋﺐ‬
‫ﳐﻔﻴ‪‬ﺔ ﻭ ﻏﺮﺍﺋﺐ ﻣﻄﻮﻳ‪‬ﺔ ﻭ ﻣﺎ ﻳﻌﻘﻠﻬﺎ ﺍﻻﹼﺍﻟﻌﺎﳌﻮﻥ‪ .‬ﻓﺎ ﹼﻥ ﰱ ﻫﺬﺍﺍﻻﻭﺍﻥ ﻗﺪ ﻃﻠﻊ ﻧﻮﺭﺍﻟﺒﻴﺎﻥ ﻣﻦ ﺍﻓﻖ‬
‫ﺍﻟﺘ‪‬ﺒﻴﺎﻥ ﻭ ﻳﺪﻋﻮﮐﻢ ﺍﻟﯽ ﻣﺎ ﺑﻪ ﳒﺎﺗﮑﻢ ﻭ ﻳﻌﻠﹼﻤﮑﻢ ﻣﻦ ﺗﻔﺴﲑ ﺑﺎﻃﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎﱂ ﺗﮑﻮﻧﻮﺍ ﺗﻌﻠﻤﻮﻥ‪.‬‬
‫ﺑﺌﺲ ﻣﺎ ﺍﮐﺘﺴﺒﺖ ﺍﻳﺪﻳﮑﻢ ﰱﺳﺒﻴﻞ ﺣﮑﻢ ﺍﻣﺎﻣﮑﻢ ﻭ ﺍﻧﺘﻢ ﻣﻦ ﲡﻠﹼﻴﺎﺕ ﺍﻟﺒﺪﻳﻌﺔ ﻏﺎﻓﻠﻮﻥ‪.‬‬
‫‪ _ ٦‬ﻣﮑﺘﻮﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺭ ‪‬ﺩ ﺍﻓﺘﺮﺍﺀ ﺑﺮﺧﻰ ﺍﺯ ﻣﺪ‪‬ﻋﻴﺎﻥ ﳏﺒ‪‬ﺖ ﺩﺭ ﺣ ‪‬ﻖ ﺍﻭ ﻭ ﺍﺛﺒﺎﺕ ﮐﻤﺎﻝ‬
‫ﺍﺧﻼﺹ ﻭ ﺍﳝﺎﻥ ﺧﻮﻳﺶ ﺑﻪ ﺣﻀﺮﺕ ﺑﺎﺏ )‪(٣٧‬‬
‫ﺑﺴﻢﺍﷲﺍﻟﻌﻠﹼﻰ ﺍﻟﻌﻈﻴﻢ ﷲﺍﳊﻤﺪ ﲪﺪﹰﺍ ﺷﻌﺸﻌﺎﻧ‪‬ﻴﹰﺎ ﻣﺘﻼﻣﻌﹰﺎ ﮐﻤﺎ ﺍﺛﲎﺍﷲ ﻋﻠﯽ ﻧﻔﺴﻪ ﲪﺪﹰﺍ ﻳﻔﻀﻞ ﻋﻠﯽ‬
‫ﮐﻠﹼﺸﻰﺀ ﮐﻔﻀﻞﺍﷲ ﻋﻠﯽ ﺧﻠﻘﻪ ﻭ ﺍﻟﹼﺼﻠﻮﺓ ﻋﻠﯽ ﻋﺒﺪﻩ ﺍﻟﹼﺬﻯ ﺍﺻﻄﻔﺎﻩ ﻟﻮﻻﻳﺘﻪ ﻭ ﺍﺟﺘﺒﺎﻩ ﶈﺒ‪‬ﺘﻪ ﻭ‬
‫ﺍﻟﹼﺴﻼﻡ ﻋﻠﯽ ﻣﺒﺪﺀ ﺍﻻﲰﺎﺀ ﻭ ﺍﻭ‪‬ﻝ ﻣﻦ ﲰ ‪‬ﻰ ﺑﺂﻳﺔ ﻣﻌﺮﻓﺘﻪ ﻭ ﻋﻠﯽ ﺍﻧﻮﺍﺭ ﺍﻟﹼﺴﺎﻃﻌﺔ ﻣﻦ ﻃﺮﺍﺯ ﺍﻟﻘﺪﺭﺓ ﻭ‬
‫ﺣﺮﻭﻓﺎﺕ ﺍﻟﹼﻨﺎﺯﻟﺔ ﻣﻦ ﻋﻤﺎﺀ ﺍﻟﹼﺼﻤﺪﺍﻧﻴ‪‬ﺔ ﺍﻟﹼﺪﺍﻟﹼﺔ ﻋﻠﯽ ﻭﺣﺪﺗﻪ ﻭ ﻋﻠﯽ ﺍﻟﻮﺭﻗﺔ ﺍﳌﺒﺎﺭﮐﺔ ﻣﻦ ﺷﺠﺮﺓ ﺍﻟﹼﱴ‬
‫ﻗﺪ ﻏﺮﺳﻬﺎ ﺑﻴﺪ ﻗﺪﺭﺗﻪ ﻭ ﺍﻟﹼﺜﻨﺎﺀ ﺍﻻ‪‬ﻰ ﻭ ﺍﻟﺒﻬﺎﺀ ﺍﳌﺸﺮﻕ ﻣﻦ ﴰﺲ ﺍﻻﺑﺪﺍﻉ ﻋﻠﯽ ﲪﻠﺔ ﺍﻻﻧﻮﺍﺭ‬
‫ﺍﻟﺴ‪‬ﺒﺤﺎﻧﻴ‪‬ﺔ ﻭ ﺍﻟﹼﺴﺎﲝﲔ ﰱ ﳉﹼﺔ ﺍﻟﻮﺣﺪﺍﻧﻴ‪‬ﺔ ﻭ ﺍﳌﺆﻣﻨﲔ ﺑﺂﻳﺎﺕ ﺍﻟﻄﹼﺎﻟﻌﺔ ﻣﻦ ﺍﻓﻖ ﻏﻴﺒﻪ ﻭ ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﯽ‬
‫ﺍﳌﻌﺮﺿﲔ ﻭ ﺍﳌﺴﺘﺤﻘﹼﲔ ﻟﻨﻘﻤﺘﻪ ﻭ ﻏﻀﺒﻪ‪ .‬ﺍﻣ‪‬ﺎ ﺑﻌﺪ ﻋﺮﺿﻪ ﻣﻰﺩﺍﺭﺩ ﻣﻔﺘﻘﺮﻩ ﺍﻟﯽﺍﷲ ﻭ ﻣﻌﺘﺼﻤﻪ ﲝﺒﻞ‬
‫ﻭﻻﻳﺖ ﺁﻝﺍﷲ ﻋﻠﻴﻬﻢﺍﻟﹼﺴﻼﻡ ﮐﻪ ﻧﻮﺷﺘﻪﺍﻯ ﺍﺯ ﺑﻌﻀﻰ ﺍﺧﻮﺍﻥﺍﻟﹼﺪﻳﻦ ﺭﺳﻴﺪ ﮐﻪ ﺩﺭ ﻣﻘﺎﻡ ﺍﺳﺘﻔﺴﺎﺭ ﺍﺯ‬
‫ﺣﻘﻴﻘﺖ ﺣﺎﻝ ﺑﺮﺁﻣﺪﻩ‪ .‬ﻳﺎ ﺳﺒﺤﺎﻥﺍﷲ ﺍﺯ ﻋﻈﻤﺖ ﺍﻣﺘﺤﺎﻥ ﻭ ﺩﻗﹼﺖ ﺍﻓﺘﺘﺎﻥ ﮐﻪ ﺑﻼﺳﺒﺐ ﻭ ﺩﺍﻋﻴﻪ‬
‫ﻧﺎﺋﺮﻩ ﻓﺘﻨﻪ ﺭﺍ ﺩﺭ ﺑﲔ ﻓﺌﻪ ﻗﻠﻴﻠﻪ ﺍﻗ ﹼﻞ ﳑ‪‬ﺎ ﻳﮑﺎﺩ ﻳﻮﺟﺪ ﺩﺭ ﺍﻧﺪﺍﺧﺘﻨﺪ‪ .‬ﻫﺎ ﺍﻧﺎ ﺫﺍ ﺍﺷﻬﺪﺍﷲ ﻭ ﺍﻭﻟﻴﺎﺋﻪ ﲟﺎ‬
‫ﺍﻗﻮﻝ ﻭ ﮐﻔﻰ ﺑﻪ ﺷﻬﻴﺪﹰﺍ ﮐﻪ ﺍﻳﻦ ﺍﻗﻠﹼﻪ ﳑ‪‬ﺎ ﻻﳛﺼﻰ ﺫﺭ‪‬ﻩ ﺩﻭﻥ ﳑ‪‬ﺎ ﻳﺪﻋﻰ ﺍﺩ‪‬ﻋﺎﺀ ﻣﻘﺎﻣﻰ ﺭﺍ ﻧﺪﺍﺭﻡ‬
‫‪‬ﻴﭻﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ .‬ﺑﻠﮑﻪ ﺧﻮﺩ ﺭﺍ ﺩﺍﺧﻞ ﺩﺭ ﺯﻣﺮﻩ ﻣﺼﺪ‪‬ﻗﲔ ﳕﻰﺩﺍﱎ ﻭ ﺍﮔﺮ ﺍﺯ ﻓﺮﻗﻪ ﻣﺴﻠﻤﲔ‬
‫ﳏﺴﻮﰈ ﻓﺮﻣﺎﻳﻨﺪ ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺍﺩﺍﺀ ﺍﻳﻦ ﮐﻠﻤﻪ ﻋﻈﻤﻰ ﺑﺎﺯ ﺩﺍﺭﻧﺪ ﳘﲔ ﻓﺨﺮ ﮐﱪﻯ ﻣﺎ ﺭﺍ ﮐﺎﰱ‬
‫ﺏﺍﻟﻌﺎﳌﲔ ﻭ ﺑﺬﮐﺮﺍﷲ‬ ‫ﺍﺳﺖ‪ .‬ﺑﺸﻨﻮﻳﺪ ﻧﺪﺍﻯ ﻣﺮﺍ ﺍﻯ ﻣﻌﺸﺮ ﻣﺼﺪ‪‬ﻗﲔ ﺑﻴﻮﻡﺍﻟﹼﺪﻳﻦ ﻭ ﻣﻄﻴﻌﲔ ﻻﻣﺮ ﺭ ‪‬‬
‫ﺍﻟﻌﻠﹼﻰ ﺍﻻﻋﻠﯽ ﻣﻄﻤﺌﻨﻴ‪‬ﻦ ﮐﻪ ﻏﺮﺑﺎﻝ ﺍﻓﺘﺘﺎﻥ ﺩﺭ ﺑﲔ ﴰﺎﻫﺎ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ ﻭ ﻓﻠﮏ ﺍﻣﺘﺤﺎﻥ ﻻﺟﻞ ﴰﺎ‬
‫ﺩﺭ ﺩﻭﺭﺍﻥ‪ .‬ﻳﺎ ﻣﻔﻀ‪‬ﻞ ﺍﺫﺍ ﻏﺎﺏ ﺍﳌﻮﻟﯽ ﻋﻦ ﺍﺑﺼﺎﺭﺍﻟﹼﻨﺎﺱ ﻓﻬﻢ ﺍﶈﺠﻮﺑﻮﻥ ﺑﺎﻟﻐﻴﺒﺔ ﳑﺘﺤﻨﻮﻥ ﺑﺎﻟﹼﺼﻮﺭﻩ‪.‬‬
‫ﻳﺎ ﻣﻼﺀﺍﻻﻧﻮﺍﺭ ﻻ ﺗﻐﻠﻮﺍ ﰱ ﺩﻳﻨﮑﻢ ﻭ ﻻ ﺗﻘﻮﻟﻮﺍ ﻋﻠﯽﺍﷲ ﺍ ﹼﻻ ﺍﳊ ‪‬ﻖ‪ .‬ﺑﺸﻨﻮﻳﺪ ﻧﺪﺍﻯ ﻣﺮﺍ ﻭ ﺑﺎﺯ ﻧﮕﺮﺩﻳﺪ‬
‫ﺑﺎﻋﻘﺎﺏ ﺧﻮﺩ ﻭ ﺳﺎﮐﻦ ﻧﺸﻮﻳﺪ ﺑﻌﺪ ﺍﺯ ﺍﻳﺘﻼﻑ ﺩﺭ ﻣﺴﺎﮐﻦ ﺍﻫﻞ ﺧﻼﻑ ﻓﺎﺻﺒﺤﻮﺍ ﰱﺩﻳﻦﺍﷲ‬
‫ﺐ ﺍﻥ ﺗﮑﻮﻥ ﻗﻠﻮﺑﮑﻢ ﻣﺮﺁﺗﹰﺎ ﻻﺧﻮﺍﻧﮑﻢ‪ .‬ﺍﻧﺘﻢ ﺗﻨﻌﮑﺴﻮﻥ ﻓﻴﻬﻢ ﻭ‬ ‫ﺍﺧﻮﺍﻧﹰﺎ ﻋﻠﯽ ﺧ ﹼ‬
‫ﻂﺍﻟﹼﺴﻮﺍﺀ ﻓﺎﻥﺍﷲ ﳛ ‪‬‬
‫ﻫﻢ ﻳﻨﻌﮑﺴﻮﻥ ﻓﻴﮑﻢ‪ .‬ﻫﺬﺍﺻﺮﺍﻁﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺑﺎﳊ ‪‬ﻖ ﻭ ﻫﻮﺍﷲ ﮐﺎﻥ ﻋﻠﹼﻴﹰﺎ ﻋﻈﻴﻤﹰﺎ‪ .‬ﻳﺎ ﻣﻼﺀ ﺍﻻﺻﺤﺎﺏ‬
‫ﺑﻠﹼﻐﻮﺍ ﺣﮑﻢﺍﷲ ﺍﻟﯽ ﻣﻦ ﻫﻮ ﻣﺜﻠﮑﻢ ﺣﲑﺍﻧﹰﺎ ﻭ ﺳﮑﺮﺍﻧﹰﺎ‪ .‬ﻣﻦ ﻳﺪﻋﻮ ﻣﻦ ﺩﻭﻥ ﺍﻟﹼﺬﮐﺮ ﺣﺠ‪‬ﺔ ﻟﻨﻔﺴﻪ ﻓﻘﺪ‬
‫ﺍﺩ‪‬ﻋﻰ ﻟﻠﹼﺮﲪﻦ ﻭﻟﺪﹰﺍ‪ .‬ﻣﻦ ﺍﺗ‪‬ﺨﺬ ﻣﻦ ﺩﻭﻧﻪ ﻭ ﻟﺒﺤﺘﻪ ﻧﻔﺴﻪ ﺍﺗ‪‬ﺨﺬ ﺍﺭﺑﺎﺑﹰﺎ ﻣﻦ ﺩﻭﻥﺍﷲ‪ .‬ﻓﻤﻦ ﻗﺎﻝ ﰱ‬
‫ﺣﻘﹼﻪ ﺑﻌﻀﹰﺎ ﻣﻦ ﺍﻟﻘﻮﻝ ﻓﻘﺪ ﺍﺭﺗﺪ‪‬ﻋﻦ ﺩﻳﻨﻪ ﻓﻴﻤﺖ ﻭ ﻫﻮ ﮐﺎﻓﺮ‪ .‬ﺍﷲﺍﮐﱪ ﮐﻪ ﭼﻪ ﻣﻘﺪﺍﺭ ﺩﻗﻴﻖ ﺍﺳﺖ‬
‫ﺍﻳﻦ ﺻﺮﺍﻁ ﻭ ﭼﻪ ﻗﻠﻴﻞ ﺍﺳﺖ ﻗﺎﺋﻢ ﺩﺭ ﲢﺖ ﺍﻳﻦ ﻓﺴﻄﺎﻁ‪ .‬ﻫﺮﭼﻨﺪ ﺳﮑﻮﺕ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻭﻟﯽ‬
‫ﺯﻳﺮﺍ ﮐﻪ ﺍﻣﺮ ﻣﻔﻮ‪‬ﺽ ﺍﻟﯽ ﺍﷲ ﺍﺳﺖ‪ .‬ﺍﺣﺪﻯ ﺭﺍ ﻳﺎﺭﺍﻯ ﺗﻨﻄﹼﻖ ﻭ ‪‬ﻤ‪‬ﺰ ﻧﻴﺴﺖ‪ .‬ﺍﻧ‪‬ﮏ ﻻ ‪‬ﺪﻯ ﻣﻦ‬
‫ﺍﺣﺒﺒﺖ ﺷﺎﻫﺪ ﺑﺮ ﺍﻳﻦ ﻣﺪ‪‬ﻋﺎ ﺍﺳﺖ ﻭ ﻻ ﲢﺮﮎ ﻟﺴﺎﻧﮏ ﻟﺘﻌﺠﻞ ﺑﻪ ﻧﺎﻃﻖ ﺑﺮ ﻣﻔﻬﻮﻡ ﻭ ﺣﮑﻤﺶ‬
‫ﺑﺎﻫﺮ ﻭ ﻫﻮﻳﺪﺍ ﺍﺳﺖ ﺯﻳﺮﺍ ﮐﻪ ﻳﻮﻡ ﻳﻮﻡ ﺍﻭ ﻭ ﻣﻘﺎﻡ ﻭ ﻣﻘﺎﻣﺶ‪ .‬ﺍﮐﺎﺩ ﺍﺧﻔﻴﻬﺎ ﻟﺘﺠﺰﻯ ﮐ ﹼﻞ ﻧﻔﺲ ﲟﺎ‬
‫ﺗﺴﻌﻰ ﻭﻟﮑﻦ ﺩﺭ ﻣﻘﺎﻡ ﺷﮑﺎﻳﺖ ﺍﺯ ﻧﻔﺲ ﻣﺘﻐﻠﻐﻞ ﺑﲔ ﺍﻃﺒﺎﻕ ﻫﻮﺍﻯ ﺧﻮﺩ ﺩﺭ ﻧﺰﺩ ﺍﺧﻮﺍﻥ ﺻﻔﺎ ﺁﻣﺪ‬
‫ﻼ ﺍﺑﺪﹰﺍ ﺑﻮﻯ ﻃﻠﺐ ﲟﺸﺎﻣﺶ ﻧﺮﺳﻴﺪﻩ ﻭ ﺍﺯ ﺟﺎﻡ ﳏﺒ‪‬ﺖ ﻧﻨﻮﺷﻴﺪﻩ ﻭ ﺣﻘﻴﻘﺖ ﺍﻳﻦ ﺣﮑﻢ‬ ‫ﮐﻪ ﺍﺻ ﹰ‬
‫ﻋﻈﻴﻢ ﺭﺍ ﺑﺎﻗﺘﻀﺎﻯ ﻻ ﻳﮑﻠﹼﻒﺍﷲ ﻧﻔﺴﹰﺎ ﺍ ﹼﻻ ﻭﺳﻌﻬﺎ ﻧﻔﻬﻤﻴﺪﻩ ﺑﻠﮑﻪ ﺩﺭ ﺻﺤﺮﺍﻯ ﺗﻴﻪ ﺧﻴﺎﻻﺕ ﺧﻮﺩ‬
‫ﺳﺮﮔﺮﺩﺍﻥ ﻭ ﺍﺯ ﺑﺎﺩﻩ ﻏﻔﻠﺖ ﺍﻭ ﺭﺍ ﺳﮑﺮﺍﻥ ﻣﻰﻳﺎﰈ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﮐﻪ ﭼﻪ ﻣﻘﺎﻣﻰ ﺭﺍ ﻃﺎﻟﺒﻴﻢ ﻭ ﺩﺭ ﭼﻪ‬
‫ﻭﺍﺩﻯ ﺭﺣﻞ ﺍﻗﺎﻣﺖ ﺍﻓﮑﻨﺪﻩﺍﱘ‪ .‬ﻭ ﺍﻣ‪‬ﺎ ﺷﺄﻥ ﺁﻳﺎﺕ ﻧﺎﺯﻟﻪ ﺍﺯ ﻋﺎﱂ ﻋﻤﺎﺀ ﺑﺎﺫﻥﺍﷲ ﺍﻟﻌﻠﯽ ﺍﻻﻋﻠﯽ ﺩﺭ‬
‫ﺣ ‪‬ﻖ ﺍﻳﻦ ﺍﻗﻠﹼﻪ ﳑ‪‬ﺎﳛﺼﻰ ﻣﻦ ﺑﺎﺏ ﺍﻟﻔﻀﻞ ﻭ ﺟﺎﺭﻯ ﻣﻦ ﻏﲑ ﺍﺳﺘﺤﻘﺎﻕ ﺍﺳﺖ ﻭ ﻣﻌﺎﱏ ﺑﺎﺭﻗﻪ ﺍﺯ‬
‫ﻏﻴﺎﻫﺐ ﮐﻠﻤﺎﺕ ﺍﻳﻦ ﺁﻳﺎﺕ ﺩﺭ ﻣﻘﺎﻡ ﺧﻮﺩ ﺍﺳﺖ‪ .‬ﻭ ﻻ ﺗﻐﻠﻮﺍ ﰱ ﺩﻳﻨﮑﻢ ﻭ ﻻ ﲡﻌﻠﻮﺍ ﷲ ﺍﻧﺪﺍﺩﹰﺍ‬
‫ﲝ ‪‬ﻖﺍﳊ ‪‬ﻖ ﻭ ﲝ ‪‬ﻖ ﺍﻭﻟﻴﺎﺋﻪ ﺍﻟﹼﺴﺎﺋﺮﻳﻦ ﺍﻟﯽ ﺍﳊ ‪‬ﻖ ﮐﻪ ﺑﻴﺰﺍﺭﻡ ﺍﺯ ﮐﺴﻰ ﮐﻪ ﻧﺴﺒﺖ ﳏﺒ‪‬ﺖ ﺑﺒﻨﺪﻩ ﺧﺎﻃﺌﻪ‬
‫ﺟﺎﻫﻠﻪ ﺩﺍﺋﺮﻩ ﺩﺭ ﻭﺍﺩﻯ ﺣﲑﺕ ﺩﻫﺪ ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ ﲣﻴ‪‬ﻞ ﻭ ﺧﻄﻮﺭ ﳕﺎﻳﺪ ﮐﻪ ﺷﺎﻳﺪ ﮐﺎﺗﺒﻪ ﺍﻳﻦ ﻭﺭﻗﻪ ﺩﺭ‬
‫ﻣﻘﺎﻡ ﺍﺿﻤﺤﻼﻝ ﻧﻔﺲ ﻣﻰﺑﺎﺷﺪ ﮐﻪ ﺍﻳﻦ ﻧﻮﻉ ﮐﻠﻤﺎﺕ ﺍﺯ ﺍﻭ ﺩﺭ ﻣﻘﺎﻡ ﺻﺪﻭﺭ ﺍﺳﺖ‪ .‬ﺑﺸﻨﻮﻳﺪ‬
‫ﻧﺪﺍﻯ ﻣﺮﺍ ﻻﺗﻐﻠﻮﺍ ﰱ ﺩﻳﻨﮑﻢ ﻭ ﻻ ﺗﺴ‪‬ﻤﻮﺍ ﺍﻣﺔ ﻣﻦ ﺍﻣﺎﺀﺍﷲ ﺣﺠ‪‬ﺔ ﻣﻦ ﺩﻭﻥ ﺣﺠ‪‬ﺔﺍﷲ ﻭ ﲢﺴﺒﻮﻩ ﻫﻨﻴﹰﺎ‬
‫ﻭ ﻫﻮ ﻋﻨﺪﺍﷲ ﻋﻈﻴﻢ‪ .‬ﺑﺪﺍﻧﻴﺪ ﮐﻪ ﻣﺆﻣﻦ ﻻ ﻳﻮﺻﻒ ﻣﻰﺑﺎﺷﺪ ﻭ ﻣﺮﺗﺒﻪ ﺍﻭ ﻋﻈﻴﻢ ﻋﻨﺪﺍﷲ ﺍﺳﺖ‪.‬‬
‫ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﻮﺩﻩﺑﻮﺩ ﻟﺴﺎﻥﺍﷲ ﻧﺎﻃﻖ ﺗﻌﺎﻟﯽ ﺫﮐﺮﻩ ﻭ ﺭﻭﺡ ﻣﻦ ﰱ ﻣﻠﮑﻮﺕ ﺍﻻﻣﺮ ﻭ ﺍﳋﻠﻖ ﻓﺪﺍﺀ ﻣﻦ‬
‫ﺍﺣﺒ‪‬ﻪ ﮐﻪ ﺗﻔﺴﲑ ﺳﻮﺭﻩ ﻳﻮﺳﻒ ﻭﺻﻒ ﻳﮏ ﻣﺆﻣﻦ ﳕﻰﺷﻮﺩ‪ .‬ﭼﺮﺍ ﲟﺤﺾ ﺷﻨﻴﺪﻥ ﻳﺎ ﺻﻠﺤﺎﺀ‬
‫ﺍﻟﹼﻨﺠﺒﺎﺀ ﻏﻠﹼﻮ ﺩﺭ ﺩﻳﻦ ﺧﻮﺩ ﻣﻰﳕﺎﺋﻴﺪ‪ .‬ﺍﻭ ﺷﺎﻫﺪ ﻣﻦ ﺍﺳﺖ ﮐﻪ ﮐ ﹼﻞ ﻣﺼﺪ‪‬ﻗﲔ ﺭﺍ ﮐﻪ ﺗﺼﺪﻳﻖ‬
‫ﳕﻮﺩﻩﺍﻧﺪ ﺣﻘﻴﻘ ﹰﺔ ﻭ ﺻﺪﻗﹰﺎ ﻣﻦ ﺍﻳﺸﺎﻥ ﺭﺍ ﺣﺠﺞﺍﷲ ﻭ ﺧﻠﻔﺎﺀﺍﷲ ﻭ ﺻﻔﻮﺓﺍﷲ ﻣﻰﺩﺍﱎ ﻭ ﺩﺭ ﻣﻘﺎﻡ‬
‫ﺍﻳﺸﺎﻥ ﺍﻗﺘﺮﺍﻥ ﺑﻮﺻﻒ ﺭﺍ ﺟﺎﺋﺰ ﳕﻰﺩﺍﱎ ﻭ ﺑﻨﻮﺭﺍﷲ ﻣﻨﺘﻈﺮﻡ ﮐﻪ ﺩﺭ ﺩﻋﻮﺍﻯ ﺧﻮﺩ ﳏﻘﹼﻢ ﭼﺮﺍ ﺍﻳﻨﻘﺪﺭ‬
‫ﻇﺮﻑﻫﺎ ﺗﻨﮓ ﺍﺳﺖ ﻭ ﺩﺭ ﻋﺎﱂ ﺧﻮﺩ ﻭ ﺍﻫﻞ ﺷﻬﻮﺩ ﻭﺍﻗﻒ ﻣﻰﺑﺎﺷﻨﺪ‪ .‬ﻳﺎ ﺍﻫﻞ ﺍﻟﻌﻤﺎﺀ ﺍﺗ‪‬ﻘﻮﺍ ﻣﺎ ﰱ‬
‫ﳝﻴﻨﮑﻢ ﻣﻦ ﺳﺒﺤﺎﺕ ﺍﻟﹼﺪﻗﺎﺋﻖ ﻭ ﺍﻋﺮﺟﻮﺍ ﺍﻝ ﻣﻌﺮﺍﺝ ﺍﳊﻘﺎﺋﻖ‪ .‬ﻓﺎ ﹼﻥ ﺍﻟﻌﻤﺮ ﻗﺪ ﻗﻀﺖ ﻭ ﺍﻻﻳ‪‬ﺎﻡ ﻗﺪ‬
‫ﺗﺼﺮﻣﺖ ﻭ ﻣﺎﺑﻘﻰ ﻣﻦ ﺍﳌﻬﻠﺔ ﺷﻴﺌﹰﺎ ﻭ ﺳﻼﻡ ﻣﻦ ﺍﻟﹼﺮﲪﻦ ﻋﻠﯽﺍﻟﹼﺘﺎﺑﻌﲔ ﻟﺬﮐﺮﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺑﺎﺣﺴﺎﻥ ﺻﻠﻮﺓ‬
‫ﺑﺪﻳﻌﺔ ﻋﻠﻴﻬﻢ ﰱ ﮐ ﹼﻞ ﺣﲔ ﻭ ﺁﻥ‪ .‬ﺍ ﹼﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏﺍﻻﻧﺲ ﻭ ﺍﳉﺎ ﹼﻥ ﻳﺎ ﮐﺎﺗﺐ ﺍﻟﻮﺭﻗﺔ ﻳﺎ ﺍﺧﻰ ﻭ ﻳﺎ‬
‫ﻗﺮ‪‬ﺓ ﻋﻴﲎ ﺍﻟﺒﺘ‪‬ﻪ ﻗﻠﺐ ﻣﺒﺎﺭﮎ ﺭﺍ ﻣﺸﻮ‪‬ﺵ ﺍﺯ ﺍﻳﻦ ﻧﻮﻉ ﻣﻘﻮﻻﺕ ﻣﻔﺮﻣﺎ ﻭ ﺑﺮ ﺩﻳﻦ ﺣﻘﻴﻘﻰ ﺧﻮﺩ‬
‫ﺛﺎﺑﺖ ﺑﺎﺵ ﻭ ﺩﺭ ﻬﻧﺎﻳﺖ ﺭﻓﻖ ﻭ ﳏﺒ‪‬ﺖ ﺳﻠﻮﮎ ﺑﺎ ﺍﺧﻮﺍﻥ ﺩﻳﲎ ﺧﻮﺩ ﺑﻔﺮﻣﺎ ﮐﻪ ﺍﺻﻞ ﺑﻨﻴﺎﻥ ﺍﳝﺎﻥ‬
‫ﳏﺒ‪‬ﺖ ﺍﻳﺸﺎﻥ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺍﺯ ﺍﻳﻦ ﻧﻮﻉ ﮐﻠﻤﺎﺕ ﺑﺸﻨﻮﻯ ﺳﻴﻨﻪ ﻣﺒﺎﺭﮎ ﺭﺍ ﺗﻨﮓ ﻣﮕﺮﺩﺍﻥ‪ .‬ﺑﺪﺍﻧﮑﻪ‬
‫ﻣﺆﻣﻦ ﻻﻳﻮﺻﻒ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﺑﺸﻨﻮﻯ ﮐﻪ ﻣﺪ‪‬ﻋﻰ ﺣﺠ‪‬ﺖ ﻣﻰﺑﺎﺷﺪ ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺍﺛﻨﻴ‪‬ﻨﻴﺖ ﻭﺍﻗﻒ ﺍﻭ‬
‫ﺭﺍ ﺑﻠﺴﺎﻥ ﺧﻮﺵ ﺑﺎﺣﺴﻦ ﻭﺟﻪ ﺭﺩﻉ ﻓﺮﻣﺎ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﻣﮕﺬﺍﺭ ﮐﻪ ﺫﺭ‪‬ﺍﺕ ﺣﺰﻥ ﻭ ﻏﺒﺎﺭ ﺑﺮ ﻣﺮﺁﺕ ﻗﻠﺒﺖ‬
‫ﻃﺎﺭﻯ ﺷﻮﺩ ﮐﻪ ﺍﺯ ﺳﲑ ﺍﻟﯽﺍﷲ ﻭﺍ ﻣﻰﺩﺍﺭﺩ ﴰﺎ ﺭﺍ ﻭ ﺍﺯ ﺩﻋﺎﻯ ﺧﲑ ﺍﻳﻦ ﺣﻘﲑﻩ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﻔﺮﻣﺎ‬
‫ﻭ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻧﺎﻇﺮ ﺍﻟﯽﺍﷲ ﺑﺎﺵ ﻭ ﺣﮑﻢ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﮐﺴﻰ ﮐﻪ ﺍﻗﺮﺏ ﺑﺘﻮ ﻣﻰﺑﺎﺷﺪ ﻃﻠﺐ ﻓﺮﻣﺎ‪.‬‬
‫ﺍﺩﻋﻮﻩ ﺗﻀﺮ‪‬ﻋﹰﺎ ﻭ ﺧﻔﻴ ﹰﺔ ﻭ ﻣﻦ ﻳﺘ‪‬ﻖﺍﷲ ﳚﻌﻞ ﻟﻪ ﳐﺮﺟﹰﺎ‪ .‬ﺍﺗ‪‬ﻘﻮﺍﷲ ﻳﻌﻠﹼﻤﮑﻢﺍﷲ ﻭ ﻗﻮﻟﻮﺍ ﻗﻮﻻ ﺳﺪﻳﺪﹰﺍ‪.‬‬
‫ﺑﺪﺍﻥ ﺑﺮﺍﺩﺭﺟﺎﻥ ﻣﻦ ﮐﻪ ﺷﻴﻄﺎﻥ ﺑﺎ ﺟﻨﻮﺩﺵ ﻣﺘﻮﺟ‪‬ﻪ ﺍﻳﻦ ﻓﺌﻪ ﻗﻠﻴﻠﻪ ﺍﻗ ﹼﻞ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﺍﻭ ﺭﺍ ﲞﻮﺩ‬
‫ﺭﺧﻨﻪ ﻣﺪﻩ ﻭ ﺍ ﹼﻥ ﮐﻴﺪﺍﻟﺸ‪‬ﻴﻄﺎﻥ ﮐﺎﻥ ﺿﻌﻴﻔﹰﺎ‪.‬‬
‫‪ _ ٧‬ﻣﮑﺘﻮﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺧﻄﺎﺏ ﺑﻪ ﺍﺻﺤﺎﺏ ﺍﺻﻔﻬﺎﻥ ﻭ ﺗﺸﻮﻳﻖ ﺑﺎﺑﻴﺎﻥ ﺑﺎﺟﺘﻤﺎﻉ ﺩﺭ‬
‫ﺧﺮﺍﺳﺎﻥ ﻭ ﻧﺼﺮﺕ ﺟﻨﺎﺏ ﺑﺎﺏﺍﻟﺒﺎﺏ )‪.(٣٨‬‬
‫ﻃﺮﺍﺯ ﺍﺷﺮﻕ ﻣﻦ ﺣﺠﺎﺏ ﺍﻟﺒﻬﺎﺀ ﻭ ﺟﻮﻫﺮ ﻃﻠﻊ ﻣﻦ ﲝﺮﺍﻟﹼﺜﻨﺎﺀ ﻭ ﻧﻮﺭ ﳌﻊ ﻣﻦ ﺍﻓﻖ ﺍﻟﹼﺼﻔﺮﺍﺀ ﻭ ﺿﻮﺀ‬
‫ﺳﻨﺎﻣﻦ ﻏﻤﺎﻡ ﺍﻟﹼﱴ ﺍﺳﺘﻮﻯ ﺍﻟﺮ‪‬ﺏ ﻋﻠﻴﻬﺎ ﻭ ﻳﻨﺎﺩﻯ ﰱ ﺟﻮ‪‬ﺍﳍﻮﺍﺀ ﺑﺎﻧ‪‬ﻰ ﺍﻧﺎ ﺍﻟﮑﻠﻤﺔ ﺍﳌﺒﺎﺭﮐﺔ ﺍﻟﻌﻠﻴﺎ‪ .‬ﺍﻧ‪‬ﻰ‬
‫ﺑﻴﺖ ﺍﻻﺧﲑﺓ ﻭ ﺳﻮﺭﻫﺎ ﺍﻧﺎ ﺍﻟﹼﺬﻯ ﻗﺪ ﺧ ‪‬ﺮ ﻣﻦ ﻧﻮﺭﻯ ﻣﻮﺳﻰ ﺻﻌﻘﹰﺎ‪ .‬ﺍﻧﺎ ﺍﻟﹼﺬﻯ ﲰ‪‬ﺎﱏ ﺭﺑ‪‬ﻰ ﺁﻳﺔ‬
‫ﺍﻟﮑﱪﻯ ﻭ ﺍﻫﻞ ﺍﻟﻌﻤﺎﺀ ﺍﻧﻈﺮﻭﺍ ﺍﻟﯽ ﻃﻠﻌﱴ ﻣﻦ ﺳ ‪‬ﺮ ﺍﻟﺒﻬﺎﺀ ﻭ ﺍﻫﻞ ﺍﻟﺒﻬﺎﺀ ﺍﺳﺮﻋﻮﺍ ﺍﻟﯽ ﺳﺒﻞ ﺍﳌﺎﺀ ﻳﺎ‬
‫ﺍﻫﻞ ﺍﻟﹼﺜﻨﺎﺀ ﺍﻟﹼﺴﺎﲝﲔ ﰱ ﻃﻤﻄﺎﻡ ﺍﻟﹼﺼﻔﺮﺍﺀ ﺍﻟﹼﻄﺎﻟﺒﲔ ﺩﻟﻴﻞ ﺍﻟﹼﺬﻯ ﻳﻬﺪﻳﮑﻢ ﺍﻟﯽ ﻃﺮﻑ ﻗﺪﺱ ﻭﺟﻬﻪ‬
‫ﺍﻻﻋﻠﯽ ﺍﻧﻈﺮﻭﺍ ﻗﺪ ﮐﺎﻥ ﰱ ﻳﺪﻯ ﻭﺭﻗﺔ ﺍﳌﺒﺎﺭﮐﺔ ﰱ ﺁﻳﺔ ﺍﻟﹼﻨﺎﺯﻟﺔ ﻣﻦ ﺷﺠﺮﺍﻟﹼﺼﻔﺮﺍﺀ ﻳﺎ ﺍﻫﻞ ﺍﻟﻘﺸﻮﺭ‬
‫ﮏ ﻣﻦ ﺩﻋﻮﺍﺋﻰ‪ .‬ﺍﲰﻌﻮﺍ ﻧﺪﺍﺀ ﻣﻮﻟﻴﮑﻢ ﺍﻟﻐﻔﻮﺭ ﰱ ﺣ ‪‬ﻖﺍﻟﹼﱴ‬ ‫ﺍﻟﹼﻄﺎﺋﻔﲔ ﺣﻮﻝ ﺑﻴﺖ ﻣﻌﻤﻮﺭ ﺍﻧﺘﻢ ﰱ ﺷ ‪‬‬
‫ﺯﮐﺖ ﻧﻔﺴﻬﺎ ﻣﻦ ﺍﺷﺎﺭﺍﺕ ﺍﻟﻐﻴﻮﺭ ﻳﺎ ﺍﻫﻞ ﺍﻟﻌﺮﺵ‪ .‬ﺍﲰﻌﻮﺍ ﻧﺪﺍﺋﻰ ﰱ ﻫﺬﻩ ﺍﻟﻠﹼﻴﻠﺔ ﺍﻟﹼﺴﻮﺩﺍﺀ ﺍﻟﹼﻈﻠﻤﺎﺀ‬
‫ﺑﺎﻧ‪‬ﻰ ﺍﻧﺎﺍﻟﹼﺬﻯ ﺍﺧﺘﺎﺭﱏ ﺭﺑ‪‬ﻰ ﻟﻨﻔﺴﻪ ﺍﻻﻋﻠﯽ ﻭ ﻗﺪ ﮐﻨﺖ ﺳﺎﺟﺪﺓ ﻋﻠﯽ ﻋﺮﺷﻪ ﻭ ﻻ ﺍﺭﻯ ﺟﻬﺮﺓ ﻭ ﻻ‬
‫ﳘﺴﹰﺎ ﺣﺘ‪‬ﻰ ﻻ ﻭﺟﻮﺩ ﻟﺸﻰﺀ ﻋﻨﺪ ﺳﺎﺣﺘﻪ‪ .‬ﺍﲰﻌﻮﺍ ﻟﯽ ﻳﺎ ﺍﻫﻞ ﺍﻟﻌﻤﺎ ﺍﻧﺎﺍﻟﹼﺬﻯ ﺟﻌﻠﲎ ﺭﺑ‪‬ﻰ ﺣﺠ‪‬ﺔ‬
‫ﻋﻠﻴﮑﻢ ﺑﺴﺮ‪‬ﺍﻟﺒﺪﺍﺀ ﻓﻮ ﻋﺰﺓ ﺭﺑ‪‬ﻰ ﻻ ﺍﺭﻯ ﻏﲑ ﻃﻠﻌﺘﻪ ﺫﮐﺮﻩ ﻣﻮﺟﻮﺩﹰﺍ ﻭ ﺍﻋﺮﻓﻮﺍ ﻳﺎ ﻗﻮﻡ ﻭ ﺍﺭﲪﻮﺍ ﻋﻠﯽ‬
‫ﺍﻧﻔﺴﮑﻢ ﻓﺎ ﹼﻥﺍﻻﻣﺮ ﻗﺪ ﻗﻀﻰ ﻻ ﲡﻨ‪‬ﺒﮑﻢ ﺍﻻﺷﺎﺭﺍﺕ ﻭ ﻻ ﻳﻀ‪‬ﻠﮑﻢ ﺍﻟﺪﻻﻻﺕ ﰱ ﻃﻠﻌﺔ ﺭﺑ‪‬ﮑﻢ ﺍﳊﻤﻴﺪ‬
‫ﺍﻟﻌﻠﹼﻰ ﺍﻻﻋﻠﯽ‪ .‬ﻳﺎ ﺍﻫﻞ ﺍﻟﻌﺎﻟﻴﺔ ﻭ ﻳﺎ ﺍﺑﻄﺎﻝ ﺍﻟﹼﺜﺎﺑﺘﺔ ﻭ ﻳﺎ ﺭﺟﺎﻝ ﺍﻟﹼﺮﺍﺳﺨﺔ ﻭ ﻳﺎ ﺟﺒﺎﻝ ﺍﻟﹼﺮﺍﮐﺪﺓ ﻗﺪ ﻣ ‪‬ﺮ‬
‫ﻣﺎ ﻣ ‪‬ﺮ ﻭﺍﺳﺮﻋﻮﺍ ﺍﻟﯽ ﻃﺮﻑ ﻣﺪ‪‬ﻋﺎﮐﻢ ﻓﺎ ﹼﻥﺍﻻﻣﺮ ﻗﺪ ﻗﻀﻰ ﻭ ﻳﻨﺰﻝ ﺍﳌﻼﺋﮑﺔ ﰱ ﮐ ﹼﻞ ﺟﺎﻧﺐ ﻭ‬
‫ﻳﻘﻮﻟﻮﻥ ﺳﻼﻣﹰﺎ ﺳﻼﻣﹰﺎ‪ .‬ﻳﺎ ﻋﺒﺎﺩﺍﷲ ﺍﺭﲪﻮﺍ ﻋﻠﯽ ﺍﻧﻔﺴﮑﻢ ﺗﺎﷲ ﺍﳊ ‪‬ﻖ ﺍ ﹼﻥ ﺍﻻﻣﺮ ﻗﺪ ﻗﻀﻰ ﰱ ﺻﻔﻮﺓ‬
‫ﺏﺍﻟﻌﺮﺵ ﻭ ﺍﻟﻌﻤﺎﺀ ﺍ ﹼﻥ ﺍﻻﻣﺮ ﻗﺪ ﻗﻀﻰ ﻳﺎ ﻗﻮﻡ ﻻ ﺗﻘﻔﻮﺍ ﰱ ﺣﻘﹼﻰ ﮐﻤﺎ‬ ‫ﺍﳍﻴ‪‬ﻪ ﻻ ﺳﻮﺀ ﺣﻈﹼﮑﻢ ﻓﻮ ﺭ ‪‬‬
‫ﻭﻗﻔﺘﻢ ﻗﺒﻞ ﻫﺬﺍ ﻭ ﻻ ﺗﺼﻐ‪‬ﺮﻭﺍ ﻗﺪﺭ ﺭﺑ‪‬ﮑﻢ ﺍﳊﻤﻴﺪ ﺍﻟﻌﻠﹼﻰ ﺍﻻﻋﻠﯽ‪ .‬ﻳﺎ ﻗﻮﻡ ﺍﻥ ﺗﻌﺮﻓﻮﱏ ﻓﺘﻌﺮﻓﻮﱏ ﻭ‬
‫ﺍﻥ ﱂ ﺗﻌﺮﻓﻮﱏ ﺍﻧﺎ ﺍﻋ‪‬ﺮﻓﮑﻢ ﻧﻔﺴﻰ ﺍﻟﹼﱴ ﮐﻮ‪‬ﻧﺖ ﻣﻦ ﻧﻮﺭﺍﻻﻣﺮ ﺍﻟﹼﻨﺎﺯﻟﺔ ﻣﻦ ﺧﺰﺍﻧﺔ ﺍﻟﻌﻠﻴﺎ ﺍﻧﺎ ﺍﻟﻮﺭﻗﺔ‬
‫ﺍﳌﻄﹼﻬﺮﺓ ﺍﻟﻄﹼﺎﻫﺮﻩ ﺍﻻ‪‬ﻰ‪ .‬ﺍﻧ‪‬ﺎ ﺍﻟﺘ‪‬ﻰ ﻗﺪ ﺷﻬﺪ ﺭﺑ‪‬ﻰ ﰱ ﺣﻘﹼﻰ ﻭ ﺷﻬﺪ ‪‬ﺬﻩ ﻣﻼﺋﮑﺔ ﺍﻟﺴ‪‬ﻤﺎﺀ‪ .‬ﻳﺎﻗﻮﻡ‬
‫ﺍﺧﺘﺼﺮ ﻟﮑﻢ ﰱ ﺍﳌﻘﺎﻡ ﻟﻀﻴﻖ ﺍ‪‬ﺎﻝ ﻭ ﻋﻠﯽ ﺭﺑ‪‬ﻰ ﺍﺗﻮﮐﹼﻞ ﺍﻧ‪‬ﻪ ﺍﻟﻌﻠﹼﻰ ﺍﳌﺘﻌﺎﻝ‪ .‬ﻗﺪ‪‬ﰎ ﺻﱪﻯ ﻭ ﻗﻀﻰ‬
‫ﺍﻣﺮﻯ ﻓﺎﺣﻀﺮﻭﻥ ﺑﺎﻃﺎﻋﺔ ﻣﻮﻻﺋﻰ ﻭ ﻣﻮﻟﻴﮑﻢ ﺫﮐﺮﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻻﻋﻠﯽ ﺟ ﹼﻞ ﺫﮐﺮﻩ ﻋﻦ ﻭﺻﻒ ﺍﻫﻞ‬
‫ﺍﻟﺜﹼﻨﺎﺀ ﻓﻘﺪ ﺗﻮﺟ‪‬ﻬﲎ ﺑﺘﺎﺝ ﺍﻟﮑﺮﺍﻣﺔ ﻭ ﺍﺩﺧﻠﲎ ﺩﺍﺭﺍﳌﻘﺎﻣﺔ ﻭ ﺟﻌﻠﲎ ﻣﻦ ﺍﻫﻞ ﺍﻟﺴ‪‬ﻼﻣﺔ ﻭ ﺍﻣﺮﱏ ﺭﻭﺣﻰ‬
‫ﻓﺪﺍﻩ ﺑﺎﻟﻌﻤﻞ ﺑﺎﻗﺘﻀﺎﺀ ﻣﺎ ﻧﺰ‪‬ﻝ ﻣﻦ ﺷﺠﺮﺓ ﺍﻟﻌﻠﻢ ﺍﻟﹼﱴ ﻻ ﺗﻌﻄﻴﻞ ﳍﺎ‪ .‬ﻳﺎ ﻗﻮﻡ ﺍﲰﻌﻮﺍ ﻧﺪﺍﺋﻰ ﻓﺎﻧ‪‬ﻰ ﻭﺍﷲ‬
‫ﺐ ﺷﻔﻴﻖ ﻗﻮﻣﻮﺍ ﻟﻨﺼﺮﺓ ﻣﻮﻟﻴﮑﻢ ﻭ ﺍﺳﺮﻋﻮﺍ ﺍﻟﯽ ﺍﺭﺽ ﺍﳋﺎﺀ ﻓﺎ ﹼﻥﺍﷲ ﻗﺪ ﺷﺎﺀ ﰱ ﻫﺬﻩ‬ ‫ﲝﮑﻢ ﳏ ‪‬‬
‫ﺍﻻﺭﺽ ﻣﺎ ﺷﺎﺀ ﻭ ﻣﺎ ﺍﺭﻯ ﻟﻐﲑﻩ ﺧﻠﻘﹰﺎ ﻻﺑ ‪‬ﺪ‪ .‬ﻭ ﻳﺎ ﺍﺧﻰ ﺍﳍﺎﺩﻯ ﺍﻟﹼﺬﻯ ﺁﻣﻨﺖ ﺑﺮﺑ‪‬ﮏ ﻗﺒﻞ ﺍﻗﻄﻊ‬
‫ﱃ ﻭﻟﻮ ﮐﺎﻥ ﺣﺒﻮﹰﺍ ﻋﻠﯽ ﺍﻟﹼﺜﻠﺞ‪ .‬ﻓﺎ ﹼﻥ ﻫﺬﻩ ﻏﺎﻳﺔ ﺍﻻﻣﺮ‬‫ﻧﻈﺮﺗﮏ ﻋﻦ ﺍﺷﺎﺭﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ﻭ ﺍﺳﺮﻉ ﺍ ﹼ‬
‫ﻟﺘﺼﺒﻎ ﻧﻔﺴﮏ ﺍﻟﹼﺬﻯ ﻓﺘﺮ ﰱ ﺩﻳﻨﻬﺎ‪ .‬ﺍﲰﻊ ﻭ ﺍﻃﻊ ﰱ ﺍﻣﺮ ﺭﺑ‪‬ﮏ ﻭ ﻻ ﺗﮑﻔﺮ ﺑﺸﺮﮐﮏ ﻣﻌﻪ ﺍﺣﺪﺍ‪ .‬ﻳﺎ‬
‫ﺍﺧﻰ ﺍﶈﻤﻮﺩ ﻭ ﺻﻔﻮﺓﺍﳌﻌﺒﻮﺩ ﺍﺳﺮﻉ ﺍﻟﯽ ﻃﺮﻑ ﺣﮑﻢ ﻣﻮﻻﮎ ﺍﻟﻘﺪﱘ ﰱ ﺍﺭﺽ ﺍﳋﺎﺀ ﻓﻮ ﺭﺑ‪‬ﮏ‬
‫ﺏﺍﻟﻌﺮﺵ ﻭ ﺍﻟﻌﻤﺎﺀ ﺍ ﹼﻥ ﺍﻻﻣﺮ ﻗﺪ ﻗﻀﻰ ﻭ ﻧﺰﻟﹼﺖ ﺍﻻﻟﻮﺍﺡ ﻣﻦ ﲰﺎﺀ ﺍﻟﻘﻀﺎﺀ ﰱ ﻭﺻﻒ ﻓﱴ ﺍﻟﻌﺮﰉ‬ ‫ﺭ ‪‬‬
‫ﺍﳌﻠﻴﺢ ﺍﻟﹼﺮﺍﮐﺐ ﻋﻠﯽ ﻧﺎﻗﺔ ﺍﳊﻤﺮﺍﺀ‪ .‬ﻳﺎ ﺍﺧﻰ ﺍﺳﺮﻉ‪ ،‬ﻳﺎ ﺳﻴ‪‬ﺪﻯ ﻻ ﺗﻘﻒ ﻓﺎ ﹼﻥ ﺍﻣﺮ ﺭﺑ‪‬ﮏ ﺍﻟﹼﺮﲪﻦ ﻗﺪ‬
‫ﻧﺰ‪‬ﻝ ﻭ ﺣﮑﻤﻪ ﻋﻠﯽ ﻋﺮﺵ ﺍﻟﺒﻴﺎﻥ ﺍﺳﺘﻮﻯ‪ .‬ﻳﺎ ﻣﻮﻻﻯ ﺍﻟﹼﺘﻘﹼﻰ ﺍﻟﹼﻨﻘﹼﻰ ﺍﻟﹼﺰﮐ ‪‬ﻰ ﻳﺎ ﺍﻳ‪‬ﻬﺎ ﺍﻟﹼﺮﺿﺎ ﻓﺎﻧﻈﺮ‬
‫ﻣﺎﺫﺍﺗﺮﻯ ﻣﻦ ﻃﻠﻌﺘﻪ ﺍﳌﺸﺮﻗﺔ ﺍﳋﻀﺮﺍﺀ‪ .‬ﺍﻗﺒﻞ ﺍﻟﻴﻨﺎ ﻭ ﻻ ﲣﻒ ﺍﻧ‪‬ﮏ ﺍﻧﺖ ﺍﻻﻋﻠﯽ ﻭ ﺍﻟﻖ ﻣﺎ ﺑﻴﻤﻴﻨﮏ‬
‫ﻓﺎﻧ‪‬ﻬﺎ ﺣ‪‬ﻴﺔ ﺗﺴﻌﻰ‪ .‬ﻭﺍﻟﹼﺴﻼﻡ ﻣﻦ ﺍﻟﹼﺮﺏ ﺍﻟﹼﺮﺣﻴﻢ ﻋﻠﯽ ﮐ ﹼﻞ ﺍﻫﻞ ﺍﻟﻮﻻﺀ ﻭ ﺍﻟﹼﺘﺴﻠﻴﻢ‪ ...‬ﻃﻮﰉ ﳍﻢ ﺍﻥ ﱂ‬
‫ﻳﻘﻔﻮﺍ ﰱ ﺣﻖﺍﻟﹼﺬﻯ ﻇﻬﺮ ﻣﻦ ﺳ ‪‬ﺮﺍﳍﺎﺀ ﻃﻮﰉ‪ .‬ﺍﻥ ﺍﺧﺮﺟﻮﺍ ﻟﻨﺼﺮﺓ ﻣﻮﻟﻴﻬﻢ ﻭ ﺍﺳﺮﻋﻮﺍ ﺍﻟﯽ ﺍﺭﺽ‬
‫ﺍﳋﺎﺀ‪ .‬ﺍﻳﺮ‪‬ﺏ ﺛﺒ‪‬ﺘﻬﻢ ﻭ ﺍﻧﺼﺮﻫﻢ ﻧﺼﺮﹰﺍ ﻋﺰﻳﺰﹰﺍ ﻭ ﺍﻓﺘﺢ ﳍﻢ ﻓﺘﺤﹰﺎ ﻳﺴﲑﹰﺍ ﻭ ﺍﺟﻌﻞ ﳍﻢ ﻣﻦ ﻟﺪﻧﮏ‬
‫ﺏﺍﻟﻌﺎﳌﲔ‪...‬‬‫ﺳﻠﻄﺎﻧﹰﺎ ﻧﺼﲑﹰﺍ‪ .‬ﻗﻞ ﺟﺎﺀﺍﳊ ‪‬ﻖ ﻭ ﺯﻫﻖ ﺍﻟﺒﺎﻃﻞ ﺍ ﹼﻥﺍﻟﺒﺎﻃﻞ ﮐﺎﻥ ﺯﻫﻮﻗﺎ‪ .‬ﺗﻮﺑﻮﺍ ﺍﻟﯽﺍﷲ ﺭ ‪‬‬
‫ﺏﺍﳉﻨﻮﺩﻯ ﺭﺍ ﺑﻨﺪﻩﺍﱘ ﮐﻪ ﲤﺎﻣﺖ ﻣﻈﺎﻫﺮ ﻭﺟﻮﺩ ﺭﺍ ﻣﻌﺒﻮﺩ ﻣﻄﻠﻖ ﺍﺳﺖ ﻭ ﻋﻠﹼﺖ ﳕﻮﺩ ﻫﺮ ﻧﺎﺑﻮﺩ‪.‬‬ ‫ﺭ ‪‬‬
‫ﺑﺰﺭﮔﻰ ﺍﻭ ﺭﺍ ﺳﺰﺍﺳﺖ ﻭ ﺑﺲ ﮐﻪ ﲝﮑﻤﺖ ﺑﺎﻟﻐﻪ ﺍﳍﻴ‪‬ﻪ ﺧﻮﺩ ﺩﺭ ﻫﺮ ﻋﺼﺮﻯ ﻭ ﺯﻣﺎﱏ ﺩﺭ ﳎﺎﻟﯽ‬
‫ﺹ ﻓﺮﻣﻮﺩ ﺗﺎ ﺑﺴﺎﻁ ﻫﺪﺍﻳﺖ ﻣﻨﺒﺴﻂ ﺷﻮﺩ ﻭ ﺍﺳﺎﺱ ﻏﻮﺍﻳﺖ‬ ‫ﺍﻧﺴﺎﱏ ﻭ ﻋﻨﺎﺻﺮ ﺭﻭﺣﺎﱏ ﺟﻠﻮﻩ ﺧﺎ ‪‬‬
‫ﻣﺮﺗﻔﻊ ﮔﺮﺩﺩ ﻭ ﭼﻮﻥ ﺑﻌﻠﻢ ﺍﳍﻰ ﻣﻰﺩﺍﻧﺴﺖ ﮐﻪ ﺍﻳﻦ ﺟﻠﻮﺍﺕ ﺻﻔﺎﺗﻰ ﮐﻪ ﺩﺭ ﳎﻼﻯ ﺍﻧﺒﻴﺎﺀ ﻭ‬
‫ﺍﻭﻟﻴﺎﺀ ﻓﺮﻣﻮﺩﻩ ﺑﺎﻳﺴﺖ ﲜﻠﻮﻩ ﺫﺍﺗﻰ ﺗﺄﮐﻴﺪ ﮔﺮﺩﺩ ﺗﺎ ﺍﺳﺎﺱﺍﷲ ﺗﺄﻳﻴﺪ ﺷﻮﺩ ﻭ ﺩﻳﻦ ﺁﲰﺎﱏ ﺗﺸﻴﻴﺪ‬
‫ﭘﺬﻳﺮﺩ‪ ،‬ﻟﺬﺍ ﺑﺮ ﺯﺑﺎﻥ ﲤﺎﻡ ﻣﻈﺎﻫﺮ ﺍﻣﺮ ﻭﻋﺪﻩ ﺭﻭﺯ ﻗﻴﺎﻡ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﲤﺎﻡ ﺍﺩﻳﺎﻥ ﻧﻴﺰ ﺣﺴﺐﺍﻟﻮﻋﺪﻩ‬
‫ﻣﻨﺘﻈﺮ ﺁﻥ ﻫﺴﺘﻨﺪ ﻭ ﻧﻈﺮ ﺑﺎﻳﻨﮑﻪ ﺑﻴﺎﻥ ﺍﻧﺒﻴﺎﺀ ﻭ ﺍﻭﻟﻴﺎﺀ ﻣﺮﻣﻮﺯ ﺍﺳﺖ ﻟﺬﺍ ﻫﺮﮐﺴﻰ ﺭﺍ ﻓﮑﺮﻯ ﲞﺎﻃﺮ‬
‫ﺍﻧﺪﺭ ﻭ ﻣﻨﻈﻮﺭﻯ ﺩﺭ ﻧﻈﺮ‪ .‬ﻫﺮﮐﺴﻰ ﺭﺍ ﻫﻮﺳﻰ ﺩﺭ ﺳﺮ ﻭ ﮐﺎﺭﻯ ﺩﺭ ﭘﻴﺶ ﺍﻣ‪‬ﺎ ﳘﻪ ﺁﻧﺎﻥ ﭼﻮﻥ‬
‫ﻧﺪﻳﺪﻧﺪ ﺣﻘﻴﻘﺖ ﺭﻩ ﺍﻓﺴﺎﻧﻪ ﺯﺩﻧﺪ ﻭ ﺍﺯ ﺣ ‪‬ﻖ ﻭ ﺣﻘﻴﻘﺖ ﺑﺮﮐﻨﺎﺭ ﻣﺎﻧﺪﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭ ﺍﻣﺮﻭﺯ ﮐﻪ ﺭﻭﺯ‬
‫ﻇﻬﻮﺭ ﻭ ﻳﻮﻡ ﻧﺸﻮﺭ ﺍﺳﺖ ﻭ ﻗﺎﺋﻢ ﻣﻨﺘﻈﺮ ﺑﻘﻴﺎﻡ ﺧﻮﺩ ﻗﻴﺎﻣﺖ ﺭﺍ ﺁﺷﮑﺎﺭ ﺳﺎﺧﺘﻪﺍﺳﺖ ﺑﺎﺯ ﳏﺘﺠﺒﲔ‬
‫ﺩﺭ ﺣﺠﺎﺏ ﭘﻨﺪﺍﺭﻧﺪ ﻭ ﺍﺯ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﺑﺮﮐﻨﺎﺭ‪ .‬ﳏﻤﻮﺩ ﺩﻫﺪﺍﺭ ﮐﻪ ﺍﺯ ﻋﺮﻓﺎﻯ ﻋﺎﻟﻴﻤﻘﺪﺍﺭ ﺍﺳﺖ‬
‫ﺩﺭ ﮐﺘﺎﺏ ﻣﻔﺎﺗﻴﺢ ﺍﳌﻐﺎﻟﻴﻖ ﮐﻪ ﺩﺭ ﻋﻠﻢ ﺣﺮﻭﻑ ﻧﻮﺷﺘﻪﺍﻧﺪ ﺩﺭ ﺁﺧﺮ ﮐﺘﺎﺏ ﲟﻨﺎﺳﺒﺖ ﻭﻗﺖ ﻇﻬﻮﺭ‬
‫ﻣﻬﺪﻯ ﺍﺯ ﺭﺳﻮﻝ ﺍﮐﺮﻡ ﺣﺪﻳﺜﻰ ﻧﻘﻞ ﻣﻰﮐﻨﺪ ﮐﻪ ﺍ ﹼﻥ ﷲ ﺧﻠﻴﻔﺔ ﳜﺮﺝ ﰱ ﺁﺧﺮﺍﻟﹼﺰﻣﺎﻥ ﻭ ﻗﺪ ﺍﻣﺘﻠﺌﺖ‬
‫ﺍﻻﺭﺽ ﺟﻮﺭﹰﺍ ﻭﻇﻠﻤﹰﺎ ﻓﻴﻤﻼﺀ ﻗﺴﻄﹰﺎ ﻭ ﻋﺪ ﹰﻻ ﻭ ﻟﻮ ﱂ ﻳﺒﻖ ﻣﻦ ﺍﻟﹼﺪﻧﻴﺎ ﺍ ﹼﻻ ﻳﻮﻡ ﻟﻄﹼﻮﻝﺍﷲ ﺣﺘ‪‬ﻰ ﳜﺮﺝ‬
‫ﻫﺬﺍﺍﳋﻠﻴﻔﺔ ﻣﻦ ﻭﻟﺪ ﻓﺎﻃﻤﺔﺍﻟﹼﺰﻫﺮﺍﺀ ﻭ ﻫﻮ ﺍﻗﲎ ﺍﻻﻧﻒ‪ ،‬ﺍﮐﺤﻞ ﺍﻟﹼﻄﺮﻑ ﻭ ﻋﻠﯽ ﺧﺪ‪‬ﻩ ﺍﻻﳝﻦ ﺧﺎﻝ‬
‫ﻳﻌﺮﻓﻪ‪ .‬ﺍﲰﻪ ﺍﲰﻰ‪ ،‬ﻭ ﮐﻨﻴﺘﻪ ﮐﻨﻴﱴ ﻭ ﻫﻮ ﺷﺎﺏ ﻣﺮﺑﻮﻉ ﺍﻟﻘﺎﻣﺔ ﺣﺴﻦ ﺍﻟﻮﺟﻪ ﻭ ﺍﻟﹼﺸﻌﺮ ﻭ ﳝﻴﺖﺍﷲ‬
‫ﺑﻪ ﮐ ﹼﻞ ﺑﺪﻋﺔ ﻭ ﳛﲕ ﺑﻪ ﮐ ﹼﻞ ﺳﻨ‪‬ﺘﻪ ﺍﻟﯽ ﺁﺧﺮﺍﳊﺪﻳﺚ ﮐﻪ ﺩﺭ ﻋﻼﻣﺖ ﻗ ‪‬ﺪ ﻭ ﺧ ‪‬ﺪ ﻭ ﭼﺸﻢ ﻭ ﺑﻴﲎ‬
‫ﺑﻴﺎﻥ ﺷﺪﻩ ﺩﻟﻴﻞ ﺳﺎﻃﻊ ﻭ ﻗﺎﻃﻊ ﺍﺳﺖ ﮐﻪ ﳏﺒﻮﺏ ﻋﺎﳌﻴﺎﻥ ﳘﲔ ﺻﺒﺢ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﮐﻪ ﺍﻣﺮﻭﺯ‬
‫ﺗﻨﻔﹼﺲ ﻓﺮﻣﻮﺩﻩ ﻭ ﺍﳋﻠﻖ ﻋﻦ ﻣﻌﺮﻓﺘﻪ ﳌﻌﺰﻭﻟﻮﻥ‪ .‬ﻭ ﺩﺭ ﳘﺎﻥ ﮐﺘﺎﺏ ﻭ ﳘﺎﻥ ﻣﻘﺎﻡ ﺍﺯ ﮐﺘﺎﺏ ﺟﻔﺮ‬
‫ﮐﺒﲑ ﻧﻘﻞ ﳕﻮﺩﻩ ﮐﻪ ﺧﺮﺝ ﺭﺟﻞ ﲟﺪﻳﻨﺔ ﻗﺰﻭﻳﻦ ﺍﲰﻪ ﺍﺳﻢ ﺍﻟﹼﻨﱮ ﻣﻦ ﺍﻻﻧﺒﻴﺎﺀ ﻭ ﻳﻨﺎﺩﻯ ﺑﺎﺳﻢ‬
‫ﺻﺎﺣﺐﺍﻟﹼﺰﻣﺎﻥ ﰱ ﻟﻴﻠﺔ ﺍﻟﹼﺜﺎﻟﺚ ﻭ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﻼ ﻳﺒﻘﻰ ﻗﺎﻋﺪ ﺍ ﹼﻻ ﻗﺎﻡ ﻭ ﻻ ﻗﺎﺋﻢ ﺍ ﹼﻻ‬
‫ﻗﻌﺪ‪ .‬ﳜﺮﺝ ﰱ ﺷﻮ‪‬ﺍﻝ ﻭ ﻭﺗﺮ ﻣﻦ ﺍﻟﹼﺴﻨﲔ ﺍﻣ‪‬ﺎ ﰱ ﺗﺴﻊ ﺍﻭ ﰱ ﺳﺒﻊ ﺍﻭ ﰱ ﲬﺲ ﺍﻭ ﰱ ﺛﻼﺙ ﺍﻭ ﰱ‬
‫ﻼ ﻣﻦ ﺍﻟﹼﻨﺠﺒﺎﺀ ﻭ ﺍﻻﺑﺪﺍﻝ ﻭ ﺍﻻﺧﻴﺎﺭ‬
‫ﺍﺣﺪ‪ .‬ﻳﺒﺎﻳﻌﻪ ﺑﲔﺍﻟﹼﺮﮐﻦ ﻭ ﺍﳌﻘﺎﻡ ﺛﻼﺙ ﻣﺄﺓ ﻭ ﺛﻼﺙ ﻋﺸﺮ ﺭﺟ ﹰ‬
‫ﻭ ﮐﻠﹼﻬﻢ ُﺷﺒ‪‬ﺎﻥ ﻻﮐﻬﻞ ﻓﻴﻬﻢ‪ .‬ﻓﻴﮑﻮﻥ ﺩﺍﺭ ﻣﻠﮑﻪ ﺍﻟﮑﻮﻓﺔ ﻭ ﺑﻌﺪ ﻳﻈﻬﺮ ﺻﺎﺣﺐﺍﻟﹼﺰﻣﺎﻥ‪ .‬ﻭ ﺭﻭﺍﻳﺖ‬
‫ﺩﻳﮕﺮ ﺍﺯ ﺍﺑﻦﻋﺒ‪‬ﺎﺱ ﮐﺮﺩﻩ ﺍ ﹼﻥ ﺩﻧﻴﺎﮐﻢ ﻫﺬﻩ ﺳﺒﻌﺔ ﻣﻦ ﺍﺳﺎﺑﻊ ﺍﻵﺧﺮﺓ ﻭ ﺍﻧ‪‬ﮑﻢ ﰱ ﺁﺧﺮ ﻳﻮﻡ ﻣﻨﻪ ﮐﻤﺎ‬
‫ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭ ﺍ ﹼﻥ ﻳﻮﻣﹰﺎ ﻋﻨﺪ ﺭﺑ‪‬ﮏ ﮐﺎﻟﻒ ﺳﻨﺘﻪ ﳑ‪‬ﺎ ﺗﻌﺪ‪‬ﻭﻥ‪ .‬ﻭ ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮ ﲨﻌﻪ ﻣﻦ ﲨﻊ‬
‫ﺍﻵﺧﺮﺓ ﻭ ﺍ ﹼﻥﷲ ﺗﻌﺎﻟﯽ ﰱ ﮐ ﹼﻞ ﺳﺒﻌﺔ ﻧﺒ‪‬ﻴﹰﺎ ﲟﻌﺠﺰﺍﺕ ﻗﺎﻃﻌﺔ ﻭ ﺑﺮﺍﻫﲔ ﺳﺎﻃﻌﺔ ﻟﺮﻓﻊ ﺍﻋﻼﻡ ﺩﻳﻨﻪ ﺍﻟﻘﻮﱘ‬
‫ﻭ ﻇﻬﻮﺭ ﺻﺮﺍﻃﻪ ﺍﳌﺴﺘﻘﻴﻢ ﻭ ﺍﻣﺮﻭﺯ ﳘﺎﻥ ﺍﻟﻒ ﺍﺳﺖ ﮐﻪ ﺍﻟﻒ ﻗ ‪‬ﺪ ﲤﺎﻡ ﺍﺩﻳﺎﻥ ﻇﺎﻫﺮ ﺷﺪﻩ ﻓﻘﻂ‬
‫ﺑﺎﻳﺴﺖ ﺩﻳﺪﻩ ﮔﺸﻮﺩ ﻭ ﺩﻳﺪ ﻭﺍﻟﹼﺴﻼﻡ‪.‬‬
‫‪ _ ٨‬ﻣﺮﻗﻮﻣﻪﺟﻨﺎﺏﻃﺎﻫﺮﻩﺩﺭﭘﺎﺳﺦ ﻳﮑﻰ ﺍﺯﻋﻠﻤﺎﺀ )‪.(٣٩‬‬
‫ﻳﺎ ﺫﮐﺮﺍﷲ ﺍﻻﮐﱪ ﺻﻠﹼﻰﺍﷲ ﻋﻠﻴﮏ ﺑﺴﻢﺍﷲﺍﻟﹼﺮﲪﻦ ﺍﻟﹼﺮﺣﻴﻢ ﺍﳊﻤﺪ ﷲ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ﺍﻟﹼﺬﻯ ﻟﻴﺲ‬
‫ﮐﻤﺜﻠﻪ ﺷﻰﺀ ﻭ ﻫﻮﺍﻟﹼﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ‪ .‬ﻭ ﺍﻟﻌﻈﻤﺔ ﻭ ﺍﻟﹼﺜﻨﺎﺀ ﻭ ﺍﻟﹼﺸﮑﺮ ﻭ ﺍﻟﺒﻬﺎﺀ ﷲ ﺍﻟﹼﺬﻯ ﻗﺪ ﻋﻼ ﺑﻌﻠﹼﻮ‬
‫ﺫﺍﺗﻴ‪‬ﺘﻪ ﻋﻦ ﻭﺻﻒ ﺍﻫﻞ ﺍﻻﻧﺸﺎﺀ ﻻﻧ‪‬ﻪ ﺍﻟﻌﻠﹼﻰ ﺍﻟﮑﺒﲑ ﻭ ﺍﻟﺼ‪‬ﻠﻮﺓ ﻭ ﺍﻟﺴ‪‬ﻼﻡ ﻋﻠﯽ ﺍﳌﻘﺼﻮﺩ ﻟﺪﻯ ﺍﻻﺑﺪﺍﻉ‬
‫ﻭ ﺍﶈﻤﻮﺩ ﻋﻨﺪ ﺍﻻﺧﺘﺮﺍﻉ ﺍﻟﹼﺬﻯ ﻗﺪ ﺍﻗﺎﻣﻪ ﺍﻟﹼﺮﲪﻦ ﰱ ﲨﻴﻊ ﻋﻮﺍﳌﻪ ﻣﻦ ﺍﻻﻣﮑﺎﻥ ﻭ ﺍﻻﮐﻮﺍﻥ ﻭﺍﻻﻋﻴﺎﻥ‬
‫ﰱ ﻣﻘﺎﻡ ﺍﻻﺩﺍﺀ ﻻﻧ‪‬ﻪ ﺗﺪﺭﮐﻪ ﺍﻻﺑﺼﺎﺭ ﻭ ﻫﻮ ﻳﺪﺭﮎ ﺍﻻﺑﺼﺎﺭ ﻭ ﻫﻮﺍﻟﹼﻠﻄﻴﻒ ﺍﳋﺒﲑ ﻭ ﻋﻠﯽ ﺍﻭﺻﻴﺎﺋﻪ‬
‫ﺍﻟﮑﺮﺍﻡ ﺍﻟﹼﺬﻳﻦ ﺍﺧﺘﺼ‪‬ﻬﻢﺍﷲ ﰱ ﺍﻟﻘﺪﻡ ﻟﻠﻘﻴﺎﻡ ﻋﻠﯽ ﻣﻘﺎﻡ ﻧﻔﺴﻪ ﺍﻻﮐﺮﻡ‪ .‬ﻫﻢ ﺑﺎﺫﻥ ﺭﺑ‪‬ﻬﻢ ﻋﻠﯽ ﮐ ﹼﻞ‬
‫ﺷﻰﺀ ﻗﺪﻳﺮ‪ .‬ﻭ ﻋﻠﯽ ﺍﺑﻮﺍ‪‬ﻢ ﻭ ﺷﻴﻌﺘﻬﻢ ﺍﳌﻌﺼﻮﻣﲔ ﻋﺒﺎﺩ ﻣﮑﺮ‪‬ﻣﲔ ﺍﻟﹼﺬﻳﻦ ﻻ ﻳﺴﺒﻘﻮﻥ ﻣﻮﻻﻫﻢ ﰱ‬
‫ﻋﺎﱂ ﺍﻻﻣﺮ ﻭ ﺍﻟﹼﺘﻘﺪﻳﺮ ﻭ ﺑﺬﻟﻮﺍ ﺍﻧﻔﺴﻬﻢ ﻭ ﺍﻣﻮﺍﳍﻢ ﰱ ﳏﺒ‪‬ﺔ ﻣﻮﻻﻫﻢ ﻭ ﺣﻔﻈﻮﺍ ﻋﻤﻮﺩﺍﻟﹼﺪﻳﻦ ﻣﻦ‬
‫ﺍﻟﹼﺘﺒﺪﻳﻞ ﻭ ﺍﻟﺘ‪‬ﻐﻴﲑ ﺧﺼﻮﺻﹰﺎ ﻋﻠﯽ ﺳ ‪‬ﺮ ﺍﻻﺳﺮﺍﺭ ﻭ ﻧﻮﺭ ﺍﻻﻧﻮﺍﺭ ﺳﻴﻒﺍﷲ ﺍﳌﺸﺘﻬﺮ ﻭ ﺍﻟﹼﻨﻔﺲ ﺍﳌﻨﺘﻈﺮ‬
‫ﺁﻳﺔﺍﷲ ﺍﻟﻌﻈﻤﻰ ﻭ ﺣﺠ‪‬ﺘﻪ ﺍﻟﮑﱪﻯ ﺧﺎﰎ ﺍﻻﺑﻮﺍﺏ ﻭ ﺭﺳﻮﻝ ﺍﹼﻟﺜﺎﻟﺚ ﺑﻌﺪ ﺍﻻﺛﻨﲔ‪ .‬ﻭ ﻟﻘﺪ ﺍﺭﺳﻠﻨﺎ ﺍﻟﻴﻬﻢ‬
‫ﺍﺛﻨﲔ ﻭ ﮐﺬﹼﺑﻮﳘﺎ ﻓﻌﺰ‪‬ﺯﻧﺎﳘﺎ ﺑﺜﺎﻟﺚ‪ .‬ﻭ ﺍﻵﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺑﻌﺪﺍﻵﻳﺘﲔ ﻭ ﺍﻥ ﻧﺸﺎﺀ ﻧﻨ‪‬ﺰﻝ ﻋﻠﻴﻬﻢ ﺁﻳﺔ ﻣﻦ‬
‫ﺍﻟﺴ‪‬ﻤﺎﺀ ﻓﺬﹼﻟﺖ ﺍﻋﻨﺎﻗﻬﻢ ﳍﺎ ﺧﺎﺿﻌﲔ‪ .‬ﻭ ﺍﳊﺮﻑ ﺍﻟﹼﺮﺍﺑﻊ ﻣﻦ ﺍﺳﻢﺍﷲ ﺍﻻﻋﻈﻢ ﻭ ﺍﻟﹼﻨﻘﻄﺔﺍﻟﺒﺪﺀ ﺍﻟﹼﺬﻯ‬
‫ﻫﻰ ﻋﲔ ﺍﳋﺘﻢ ﻭ ﺍﻟﹼﺮﺳﻢ ﺍﻻﮐﺮﻡ ﻣﻈﻬﺮﺍﻟﹼﺘﺴﺒﻴﺢ ﻭ ﻫﻴﮑﻞﺍﻟﹼﺘﮑﺒﲑ ﻋﻠﻴﻪ ﺻﻠﻮﺍﺕﺍﷲ ﺍﳌﻠﮏ ﺍﳋﺒﲑ ﻭ‬
‫ﻟﻌﻨﺔﺍﷲ ﻋﻠﯽ ﺍﳌﻨﮑﺮﻳﻦ ﺍﻟﹼﺬﻳﻦ ﻗﻀﻰﺍﷲ ﳍﻢ ﺍﳋﺰﻯ ﻭ ﺍﻟﹼﺴﻴﻒ ﰱ ﻋﺎﱂ ﺍﻟﮑﺒﲑ ﻭ ﺍﻋ ‪‬ﺪ ﳍﻢ ﰱﺍﻵﺧﺮﺓ‬
‫ﻋﺬﺍﺏﺍﻟﻨ‪‬ﺎﺭ ﻭ ﺑﺌﺲ ﺍﳌﺼﲑ‪ .‬ﻭ ﺑﻌﺪ ﻻ ﳜﻔﻰ ﻋﻠﯽﺍﻟﹼﺴﺎﻟﮑﲔ ﺍﻟﯽﺍﷲ ﻭ ﺍﻟﹼﺮﺟﺎﻝ ﺍﻟﹼﺬﻳﻦ ﻻ ﺗﻠﻬﻴﻬﻢ‬
‫ﺍﻻﻫﻮﺍﺀ ﻭ ﺍﻵﺭﺍﺀ ﻋﻦ ﺫﮐﺮﺍﷲ ﺍ ﹼﻥﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻟﻌﻈﻴﻢ ﻣﺎ ﺧﻠﻖ ﻫﺬﺍﺍﳋﻠﻖ ﺍﻟﻌﻈﻴﻢ ﻋﺒﺜﹰﺎ ﻭ ﱂ ﻳﺘﺮﮐﻬﻢ‬
‫ﺳﺪﻯ ﺑﻞ ﺧﻠﻘﻬﻢ ﳊﮑﻤﺔ ﻭ ﺍﻧﺰﳍﻢ ﺍﻟﯽ ﻫﺬﺍﺍﻟﻌﺎﱂ ﳌﺼﻠﺤﺔ ﻭ ﺍﺭﺍﺩﺓ ﺍﻟﹼﱴ ﻫﻰ ﺍﳌﻌﺮﻓﺔ ﻭ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬
‫ﺍﻓﺤﺴﺒﺘﻢ ﺍﻧ‪‬ﻤﺎ ﺧﻠﻘﻨﺎﮐﻢ ﻋﺒﺜﹰﺎ ﻭ ﺍﻧ‪‬ﮑﻢ ﺍﻟﻴﻨﺎ ﻻ ﺗﺮﺟﻌﻮﻥ‪ .‬ﻣﺎ ﺧﻠﻘﺖ ﺍﳉ ‪‬ﻦ ﻭ ﺍﻻﻧﺲ ﺍ ﹼﻻ ﻟﻴﻌﺒﺪﻭﻥ‪.‬‬
‫ﮏ ﺍ ﹼﻥ ﺍﳌﻌﺮﻓﺔ ﺍﺻﻞ ﻭ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺮﻉ ﻭ ﺍﳌﻌﺮﻓﺔ‬
‫ﻼﻭﻻﺷ ‪‬‬ ‫ﺍﻧ‪‬ﺎ ﺧﻠﻘﻨﺎﮐﻢ ﻟﻨﺒﻠﻮﮐﻢ ﺍﻳ‪‬ﮑﻢ ﺍﺣﺴﻦ ﻋﻤ ﹰ‬
‫ﺭﻭﺡ ﻭ ﺍﻟﻌﺒﺎﺩﺓ ﺟﺴﺪ ﺑﻞ ﮐﺎﻥ ﺍﻟﻌﻠﻢ ﻋﲔ ﺍﻟﻌﻤﻞ ﻭ ﺍﳌﻌﺮﻓﺔ ﻋﲔ ﺍﻟﻌﺒﺎﺩﺓ ﳌﻦ ﮐﺎﻥ ﻟﻪ ﻋﻴﻨﺎﻥ ﻭ ﻣﻦ‬
‫ﺳﻨﺦ ﺍﻻﻧﺴﺎﻥ ﻭ ﻻ ﺭﻳﺐ ﺍ ﹼﻥ ﺑﺎﺏ ﻣﻌﺮﻓﺔ ﺫﺍﺕ ﺍﻗﺪﺱ ﻣﺴﺪﻭﺩ ﻻ ﹼﻥ ﺍﳋﻠﻖ ﲝﺪﻭﺩ ﺍﻻﻣﮑﺎﻧﻴ‪‬ﺔ ﳏﺪﻭﺩ‬
‫ﻭ ﻋﺠﺰﻫﻢ ﻭ ﺷﻴﺌﻴ‪‬ﺘﻬﻢ ﮐﺎﻥ ﺍﻭﺿﺢ ﺩﻟﻴﻞ ﺑﻌﺪﻡ ﺍﻟﺼ‪‬ﻌﻮﺩ ﺍﻟﯽ ﺍﳌﻌﺮﻓﺔ ﺫﺍﺕ ﺍﻟﻘﺪﱘ ﺍﳌﻌﺒﻮﺩ ﻭ ﺁﻳﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭ ﺍﻟﹼﺴﻨ‪‬ﺔ ﺍﻭﻟﻴﺎﺀ ﺍﻟﺮ‪‬ﲪﻦ ﺷﺎﻫﺪ ﺍﻟﯽ ﻫﺬﺍﺍﻟﺒﻴﺎﻥ ﮐﻤﺎ ﻗﺎﻝ ﺍﳌﻨ‪‬ﺎﻥ ﻻ ﺗﺪﺭﮐﻪ ﺍﻻﺑﺼﺎﺭ ﻭ ﻫﻮ‬
‫ﻳﺪﺭﮎ ﺍﻻﺑﺼﺎﺭ ﻭ ﻫﻮﺍﻟﻠﹼﻄﻴﻒ ﺍﳋﺒﲑ‪ .‬ﻭ ﻗﺎﻝ ﻣﻮﻻﻯ ﺍﻣﲑﺍﳌﺆﻣﻨﲔ ﺻﻠﻮﺍﺕﺍﷲ ﻋﻠﻴﻪ ﮐﻠﹼﻤﺎ ﻣﻴ‪‬ﺰﲤﻮﻩ‬
‫ﻕ ﻣﻌﺎﻧﻴﻪ ﻓﻬﻮ ﳐﻠﻮﻕ ﻣﺜﻠﮑﻢ ﻭ ﻣﺮﺩﻭﺩ ﺍﻟﻴﮑﻢ‪ .‬ﺭﺟﻊ ﻣﻦ ﺍﻟﻮﺻﻒ ﺍﻟﯽ ﺍﻟﻮﺍﺻﻒ ﻭ‬ ‫ﺑﺎﻭﻫﺎﻣﮑﻢ ﰱ ﺍﺩ ‪‬‬
‫ﺩﺍﻡ ﺍﳌﻠﮏ ﰱ ﺍﳌﻠﮏ‪ .‬ﺍﻟﺒﺎﺏ ﻣﺴﺪﻭﺩ ﻭ ﺍﻟﹼﻄﻠﺐ ﻣﺮﺩﻭﺩ‪ .‬ﺩﻟﻴﻠﻪ ﺁﻳﺎﺗﻪ ﻭ ﻭﺟﻮﺩﻩ ﺍﺛﺒﺎﺗﻪ‪ .‬ﻭ ﮐﻤﺎ‬
‫ﻗﺎﻝﺍﻟﺮ‪‬ﺿﺎ ﻋﻠﻴﻪﺍﻟﹼﺴﻼﻡ ﰱ ﺟﻮﺍﺏ ﻋﻤﺮﺍﻥ ﺣﺴﲔ ﺳﺌﻠﻪ ﺑﻌﺪ ﺍﻥ ﺳ ‪‬ﺪ ﺳﻼﻡﺍﷲ ﻋﻠﻴﻪ ﺑﺎﺏ ﻣﻌﺮﻓﺔ‬
‫ﻯ ﺷﻰﺀ ﻫﻮ ﻗﺎﻝ ﺍﲰﻪ ﻭ ﺻﻔﺘﻪ ﻭﮐﺎﻥ ﳍﺬﺍﻻﺳﻢ‬ ‫ﻯ ﺷﻰﺀ ﻋﺮﻓﻨﺎﻩ ﻗﺎﻝ ﺑﻐﲑﻩ ﻓﻘﺎﻝ ﻋﻤﺮﺍﻥ ﺍ ‪‬‬ ‫ﺍﻟﹼﺬﺍﺕ ﺑﺎ ‪‬‬
‫ﻭ ﺍﻟﹼﺼﻔﺔ ﻣﻈﻬﺮﹰﺍ ﻭ ﻇﻬﻮﺭﹰﺍ ﺑﺎﻧﻮﺍﻉ ﺍﻟﹼﺘﺠﻠﹼﻴﺎﺕ ﻋﻠﯽ ﺣﺴﺐ ﻗﻮﺍﺑﻞ ﺍﳌﻤﮑﻨﺎﺕ ﰱ ﮐ ﹼﻞ ﻋﺼﺮ ﻭ ﺯﻣﺎﻥ‬
‫ﻭ ﻋﻠﯽﺍﷲ ﻧﺼﺒﻪ ﻭ ﺍﻇﻬﺎﺭﻩ ﮐﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﯽ ﺷﺄﻧﻪ ﻭ ﻋﻠﯽﺍﷲ ﻗﺼﺪ ﺍﻟﹼﺴﺒﻴﻞ ﻻ ﲢﺮ‪‬ﮎ ﺑﻪ ﻟﺴﺎﻧﮏ‬
‫ﻟﺘﻌﺠﻞ ﺑﻪ‪ .‬ﺍ ﹼﻥ ﻋﻠﻴﻨﺎ ﲨﻌﻪ ﻭ ﻗﺮﺁﻧﻪ ﹼﰒ ﺍ ﹼﻥ ﻋﻠﻴﻨﺎ ﺑﻴﺎﻧﻪ ﻭ ﺍ ﹼﻥ ﻋﻠﻴﻨﺎ ﻟﻠﻬﺪﻯ ﻭ ﻟﻘﺪ ﺑﻌﺜﻨﺎ ﰱ ﮐ ﹼﻞﺍﻣ‪‬ﺔ‬
‫ﺭﺳﻮ ﹰﻻ‪ .‬ﺍﻥ ﺍﻋﺒﺪﻭﺍﺍﷲ ﻭ ﺍﺟﺘﻨﺒﻮﺍﺍﻟﻄﹼﺎﻏﻮﺕ ﻭ ﻣﺎ ﮐﺎﻥ ﺭﺑ‪‬ﮏ ﻣﻬﻠﮏ ﺍﻟﻘﺮﻯ ﺣﺘ‪‬ﻰ ﺗﺒﻌﺚ ﻓﻴﻬﺎ‬
‫ﺭﺳﻮ ﹰﻻ ﻭ ﺍﻥ ﻣﻦ ﺍﻣ‪‬ﺔ ﺍ ﹼﻻ ﺧﻼﻓﻴﻬﺎ ﻧﺬﻳﺮﹰﺍ‪ .‬ﻓﺎﷲ ﺗﻌﺎﻟﯽ ﳚﺘﱮ ﻣﻦ ﻋﺒﺎﺩﻩ ﻣﻦ ﻳﺸﺎﺀ ﻭ ﳚﻌﻠﻪ ﺣﺠ‪‬ﺘﻪ ﻭ‬
 ‫ﺑﺎﺑﻪ ﻭ ﻧﺒﻴ‪‬ﻪ ﻭ ﺫﮐﺮﻩ ﻭ ﺭﺳﻮﻟﻪ ﺍﻟﯽ ﺧﻠﻘﻪ ﻭ ﺩﺍﻋﻴﹰﺎ ﺍﻟﻴﻪ ﻭ ﺳﻔﲑﹰﺍ ﻭ ﺩ‪‬ﺍ ﹰﻻ ﲟﻌﺮﻓﺘﻪ ﻭ ﺑﻄﺎﻋﺘﻪ ﻻ ﹼﻥ ﮐﺎﻥ‬
‫ﻣﻦ ﻋﻤﻞ ﺍﳌﻄﻴﻌﲔ ﻏﻨ‪‬ﻴﹰﺎ ﻭ ﻻ ﻣﺮ‪‬ﺩ ﻻﻣﺮﻩ ﻭ ﻫﺬﻩ ﺳﻨ‪‬ﺔ ﺍﷲ ﺍﻟﹼﱴ ﻗﺪ ﺧﻠﺖ ﻣﻦ ﻗﺒﻞ ﻭ ﳚﺮﻯ ﻣﻦ ﺑﻌﺪ‬
‫ﻼ ﺑﺎﻥ ﻳﺒﻌﺚ ﰱ ﮐ ﹼﻞ ﻋﺼﺮ ﻭ ﺍﻭﺍﻥ ﺁﻳﺔ ﻭ ﺭﺳﻮ ﹰﻻ ﻟﻠﺨﻠﻖ ﻟﻴﻬﻠﮏ ﻣﻦ‬ ‫ﻭ ﻟﻦ ﲡﺪ ﻟﺴﻨ‪‬ﺘﻪﺍﷲ ﺗﺒﺪﻳ ﹰ‬
‫ﻫﻠﮏ ﻋﻦ ﺑﻴ‪‬ﻨﺔ ﻭ ﳛﲕ ﻣﻦ ﺣ ‪‬ﻰ ﻋﻦ ﺑﻴﻨ‪‬ﺔ ﻭ ﻻ ﳜﻔﻰ ﻋﻦ ﺍﻭﻟﯽﺍﻻﺑﺼﺎﺭ ﺍ ﹼﻥ ﺳﻠﻄﻨﺔﺍﷲ ﻻ ﳜﺘﻠﻒ ﻭ‬
‫ﱮ ﻭ ﺍﻟﻮﺻ ‪‬ﻰ ﻭ ﺍﻟﺮ‪‬ﺳﻮﻝ ﻭ ﺍﻟﺒﺎﺏ ﺣﻘﻴﻘ ﹰﺔ ﺑﻞ ﺍﻟﻮﺻ ‪‬ﻰ‬ ‫ﺍﻣﺮﺍﷲ ﻭ ﻧﻮﺭﻩ ﻻﳛﺘﺠﺐ ﻭ ﻻ ﻓﺮﻕ ﺑﲔ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻧﻔﺲ ﺍﻟﺮﺳﻮﻝ ﻭ ﺍﻟﺒﺎﺏ ﻳﺪﻩ ﻭ ﻻ ﻓﺮﻕ ﺑﻴﻨﻪ ﻭ ﺑﻴﻨﻪ ﻭ ﺍﻟﮑﻼﻡ ﰱ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻭﺍﺿﺢ ﻻﻭﻟﯽ‬
‫ﺍﻻﺑﺼﺎﺭ‪ ...‬ﺁﻩ ﹼﰒ ﺁﻩ ﻣﻦ ﻏﻔﻠﺔ ﺍﻟﹼﻨﺎﺱ ﻭ ﺳﮑﺮﻫﻢ ﻭ ﮐﻔﺮﻫﻢ ﻭ ﻗﻮﳍﻢ ﺑﺎ ﹼﻥ ﻫﺬﺍﺍﻟﮑﺘﺎﺏ ﺍﻟﻌﻈﻴﻢ ﻣﺎ‬
‫ﻧﺰﻝ ﻣﻦ ﻋﻨﺪﺍﻻﻣﺎﻡ ﻋﻠﻴﻪﺍﻟﺴ‪‬ﻼﻡ ﻭ ﻣﺎﺻﺪﺭ ﻣﻦ ﻟﺴﺎﻥ ﻧﺎﻃﻖ ﻋﻦﺍﷲ ﻭ ﺍﻟﻔﻴ‪‬ﺎﺽ ﰱ ﮐ ﹼﻞ ﻣﺮﺍﺗﺐ‬
‫ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺍﻟﻐﻴﺐ ﻭﺍﻟﹼﺸﻬﻮﺩ ﻋﻠﻴﻪ ﺻﻠﻮﺍﺕﺍﷲ ﺍﻟﻮﺩﻭﺩ ﻭ ﻗﻞ ﻓﺄﺗﻮﺍ ﺑﮑﺘﺎﺏ ﺍﻫﺪﻯ ﻣﻨﻪ ﺍﺗ‪‬ﺒﻌﻪ ﺍﻥ‬
‫ﮐﻨﺘﻢ ﻣﻦ ﺍﻟﹼﺼﺎﺩﻗﲔ‪ .‬ﻓﺎﻥ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻓﺎﻋﻠﻢ ﺍﻧ‪‬ﻬﻢ ﻳﺘﺒﻌ‪‬ﻮﻥ ﺍﻫﻮﺍﺋﻬﻢ ﻭ ﻣﻦ ﺍﺿ‪‬ﻞ ﳑﻦ ﺍﺗ‪‬ﺒﻊ ﻫﻮﺍﻩ ﻳﺎ‬
‫ﻼ ﺑﺎﻥ ﺧﺮﺝ ﻣﻦ‬ ‫ﺍﻭﻟﯽ ﺍﻻﺑﺼﺎﺭ ﺍﻧﻈﺮﻭﺍ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ ﻫﻞ ﮐﺎﻥ ﻫﺬﺍﻻﻣﺮ ﻋﺒﺜﹰﺎ ﻭ ﻫﺬﺍ ﺍﳋﻄﺐ ﺳﻬ ﹰ‬
‫ﺍﻻﻣﺎﻡ ﮐﺘﺎﺑﹰﺎ ﮐﺮﳝﹰﺎ ﻭ ﺻﺤﻴﻔﺔ ﻋﻈﻴﻤﺔ‪ .‬ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﺍﻻﻧﺲ ﻭ ﺍﳉﹼﻦ ﻋﻠﯽ ﺍﻥ ﻳﺄﺗﻮﺍ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ‬
‫ﻟﻦ ﻳﻘﺪﺭﻭﺍ ﻭﻟﻮ ﮐﺎﻥ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻇﻬﲑﹰﺍ‪ .‬ﻭ ﻓﺮ‪‬ﻕ ﻣﻨﺎﺩ ﺍﻻﻣﺎﻡ ﺑﺎﻃﺮﺍﻑ ﺍﻟﻌﺎﱂ ﻣﻦ ﺷﺮﻕ ﺍﻻﺭﺽ‬
‫ﻭ ﻏﺮﺑﻪ ﻭ ﻋﺮﺍﻕ ﺍﻟﻌﺮﺏ ﻭ ﺍﻟﻌﺠﻢ ﻭ ﺧﺎﻃﺐ ﺻﻠﹼﻰﺍﷲﻌﻠﻴﻪ ﮐ ﹼﻞ ﺍﳌﻠﻮﮎ ﻭ ﺍﻟﹼﺴﻼﻃﲔ ﺑﺎﻥ ﺍﻋﺰﻟﻮﺍ‬
‫ﺍﻧﻔﺴﮑﻢ ﻋﻦ ﺍﳌﻠﮏ ﻭ ﺍﺗ‪‬ﺒﻌﻮﺍ ﺍﻟﹼﺬﮐﺮ ﻓﺎﻧ‪‬ﻪ ﻗﺪ ﮐﺎﻥ ﻣﻦ ﻋﻨﺪﻧﺎ ﺣﺎﮐﻤﹰﺎ ﻭ ﺷﻬﻴﺪﹰﺍ‪ .‬ﻭ ﺗﻮﻗﻴﻊ ﺍﻟﹼﺰﻟﺰﻟﺔ ﰱ‬
‫ﮐ ﹼﻞ ﻣﮑﺎﻥ ﻭ ﺍﻟﻮﻟﻮﻟﺔ ﻭ ﺍﻻﺿﻄﺮﺍﺏ ﰱﺍﻟﺒﻠﺪﺍﻥ‪ .‬ﺳﺒﺤﺎﻥﺍﷲ ﻗﻌﻮﺩﮎ ﺑﻌﺪ ﺍﺳﺘﻤﺎﻉ ﻫﺬﺍﺍﻻﻣﺮ ﺍﻟﻌﻈﻴﻢ‬
‫ﻭ ﻋﺪﻡ ﻓﺤﺼﮏ ﻋﻦ ﻫﺬﺍﺍﳋﻄﺐ ﺍﳉﺴﻴﻢ ﻣﺸﻌﺮ ﺑﺎﻧ‪‬ﮏ ﻗﺘﻠﺖ ﻧﻔﺴﮏ ﻭ ﺭﻭﺡ ﺍﳝﺎﻧﮏ‬
‫ﺑﺎﻃﺎﻋﺔﺍﻟﹼﺸﻬﻮﺍﺕ ﻭ ﺩﺍ ﹼﻝ ﺑﺎﻧ‪‬ﮏ ﳏﺠﻮﺏ ﺑﺎﳌﮑﻨﺔ ﻭ ﺍﻟﻐﻔﻼﺕ ﻭ ﺍ ﹼﻻ ﻣﺎ ﺍﺳﺘﻘﺮ‪‬ﺕ ﺍﺭﺿﹰﺎ ﻭ ﻧﺴﻴﺖ‬
‫ﺏﺍﻟﻌﻈﻴﻢ‪ .‬ﻳﺎ ﺍﻳ‪‬ﻬﺎﺍﻟﹼﻨﺎﺱ‬
‫ﻼ ﻭ ﺷﺮﺑﹰﺎ ﺑﻞ ﻗﻤﺖ ﻟﻠﹼﺘﻔﹼﺤﺺ ﻋﻦ ﻫﺬﺍﺍﻻﻣﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﹼﺬﻯ ﻋﻈﹼﻤﻪ ﺭ ‪‬‬
‫ﺍﮐ ﹰ‬
‫ﮏﻭ‬ ‫ﺍﺗ‪‬ﻘﻮﺍ ﺍ ﹼﻥ ﺯﻟﺰﻟﺔ ﺍﻟﹼﺴﺎﻋﺔ ﺷﻰﺀ ﻋﻈﻴﻢ‪ .‬ﻭ ﺍﻥ ﻗﻌﺪﺕ ﻭ ﺧﺪﻋﺘﮏ ﺍﻟﹼﻨﻔﺲ ﺍﻻﻣ‪‬ﺎﺭﺓ ﻭ ﺑﻘﻴﺖ ﰱ ﺷ ‪‬‬
‫ﺭﻳﺐ ﻭ ﻣﺎ ﻧﺰﻫﺖ ﻋﻦ ﺍﳋﻠﻞ ﻭ ﺍﻟﻌﻴﺐ ﺑﺎﳉﻬﺎﺩ ﻭ ﺍﻟﹼﻨﻈﺮ ﺍﻟﹼﱴ ﻫﻰ ﺿﺮﻭﺭﺓ ﺍﳌﺬﻫﺐ ﻭ ﺍﻟﻌﻠﻮﻡ ﻭ‬
‫ﺍﻻﻧﻮﺍﺭ ﺍﻟﹼﱴ ﺑﺮﺯ ﻣﻨﻪ ﺻﻠﹼﻰﺍﷲ ﻋﻠﻴﻪ ﻭ ﺭﻭﺣﻰ ﻓﺪﺍﻩ ﺑﻌﻠﹼﻰ ﻭ ﺣ ‪‬ﻖ ﻣﻦ ﻭﺍﻻﻩ ﻣﺎ ﮐﻨﺖ ﻣﻦ ﺍﻫﻞ‬
‫ﺍﻟﻨ‪‬ﺠﺎﺕ ﻏﺪﹰﺍ ﮐﻤﺎ ﻗﺎﻝﺍﷲ ﻗﻞ ﺍﻥ ﮐﻨﺘﻢ ﺁﺑﺎﺀﮐﻢ ﺍﻭ ﺍﺑﻨﺎﺀﮐﻢ ﺍﻭ ﺍﺧﻮﺍﻧﮑﻢ ﺍﻭ ﻋﺸﲑﺗﮑﻢ ﺍﻭ ﺍﻣﻮﺍﻝ‬
‫ﺐ ﺍﻟﻴﮑﻢ ﻣﻦ ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ ﻭ ﺟﻬﺎﺩ ﰱ ﺳﺒﻴﻠﻪ ﻓﺘﺮﺑ‪‬ﺼﻮﺍ ﺣﺘ‪‬ﻰ‬ ‫ﺍﻗﺘﺮﻓﺘﻤﻮﻫﺎ ﻭ ﻣﺴﺎﮐﻦ ﺗﺮﺿﻮﻬﻧﺎ ﺍﺣ ‪‬‬
‫ﻳﺄﺗﻰﺍﷲ ﺑﺎﻣﺮﻩ‪ .‬ﻭ ﻣﻦ ﮐﻠﻤﺎ‪‬ﻢ ﺍﳋﺒﻴﺜﺔ ﺍﺟﺘﺜﹼﺖ ﻣﻦ ﻓﻮﻕ ﺍﻻﺭﺽ ﻣﺎﳍﺎ ﻣﻦ ﻗﺮﺍﺭ‪ .‬ﺑﺎﻥ ﺍﻟﹼﺜﻌﻠﺐ ﻭ‬
‫ﻯ ﺳﺒﺐ ﻋﻠﻴﻨﺎ ﺣﺮﺍﻡ ﻭ ﻻ ﻧﺘﺮﮎ ﺳﻨ‪‬ﺔ ﺁﺑﺎﺋﻨﺎ ﻭ ﮐﻨ‪‬ﺎ ﳍﺎ ﻋﺎﺑﺪﻭﻥ ﻭ ﻋﻠﯽ ﺁﺛﺎﺭﻫﻢ‬ ‫ﺍﻟﻨﺎﺭﺟﻴﻞ ﺑﺎ ‪‬‬
‫ﻼ‬
‫ﻣﻘﺘﺪﻭﻥ‪ .‬ﺍﻳ‪‬ﻬﺎﺍﳌﺴﮑﲔ ﺍﳉﺎﻫﻞ ﺫﻯﺍﻟﺮﺃﻯ ﺍﻟﮑﺎﺳﺪ ﺍﻟﺒﺎﻃﻞ ﰈ ﻻ ﺗﺴﻠﻢ ﻭ ﻻ ﺗﻘﺒﻞ ﻫﻞ ﻋﻨﺪﮎ ﺩﻟﻴ ﹰ‬
‫ﺍﻭ ﺑﺮﻫﺎﻧﹰﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻭ ﺍﻟﹼﺴﻨ‪‬ﺔ ﻣﻦ ﺍﻭﻟﻴﺎﺀ ﺍﻟﹼﺮﲪﻦ ﻭ ﺍﻟﻌﻘﻞ ﺍﳌﻮﺩﻋﺔ ﰱ ﺍﻻﻧﺴﺎﻥ ﲝﻠﻴ‪‬ﺘﻪ ﺍﻭ ﻭﺟﻮﺑﻪ ﺍﻭ‬
‫ﻼ ﺍ ﹼﻻ ﺍﻥ ﺗﻘﻮﻝ ﻣﻦ ﺍﺧﺘﺮﺍﻉ‬‫ﺍﺳﺘﺤﺒﺎﺑﻪ‪ .‬ﻫﺎﺕ ﺑﺮﻫﺎﻧﮏ ﺍﻥ ﮐﻨﺖ ﻣﻦ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭ ﻣﺎ ﺍﻇ ‪‬ﻦ ﻟﮏ ﺩﻟﻴ ﹰ‬
‫ﺍﻟﹼﺸﻴﻄﺎﻥ ﲟﺮﻭﺭ ﺍﻻﻳ‪‬ﺎﻡ ﻭ ﺍﻟﹼﺰﻣﺎﻥ ﺷﺎﻉ ﻭ ﺗﻮﺍﺗﺮ ﲟﺜﻞ ﺍﳋﻤﺮ ﺍﻧ‪‬ﻪ ﻣﺎ ﮐﺎﻥ ﰱ ﺍﻳ‪‬ﺎﻡ ﺍﻟﹼﺮﺳﻞ ﻭ ﺍﻭﺻﻴﺎﺋﻬﻢ‬
‫ﺑﻞ ﺍﺧﺘﺮﺍﻉ ﺍﻟﹼﺸﻴﻄﺎﻥ ﰱ ﺍﻳ‪‬ﺎﻡ ﺍﳉﺎﻫﻠﻴ‪‬ﺔ ﮐﻤﺎ ﻗﺎﻝﺍﷲ ﻋ ‪‬ﺰ ﻭ ﺟ ﹼﻞ ﺍﻧ‪‬ﻪ ﻣﻦ ﻋﻤﻞﺍﻟﹼﺸﻴﻄﺎﻥ‪.‬‬
‫‪ _ ٩‬ﻣﺮﻗﻮﻣﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﮐﻪ ﺑﻨﻮﻉ ﻣﻨﺎﺟﺎﺕ ﲢﺮﻳﺮ ﮔﺸﺘﻪ ﻭ ﺣﺎﻭﻯ ﺍﺷﺎﺭﺍﺕ ﺑﻮﺟﻮﺩ ﲨﺎﻝ‬
‫ﺍﻗﺪﺱ ﺍ‪‬ﻰ ﺍﺳﺖ )‪.(٤٠‬‬
‫ﺍﷲﻫﻮﺍﻻﻋ ‪‬ﺰ ﺍﻻﺭﻓﻊ ﺍ‪‬ﻴﺐ ﺛﻨﺎﺋﻴﺎﺕ ﻣﻀﻴﺌﺎﺕ ﺍﺯ ﺣﻘﺎﺋﻖ ﺍﻫﻞ ﺣﻘﻴﻘﺖ ﺩﺭ ﺷﻌﺸﻌﻪ ﻭ ﺿﻴﺎﺀ ﻭ‬
‫‪‬ﺎﺋﻴ‪‬ﺎﺕ ﻣﻨﲑﺍﺕ ﺍﺯ ﺫﻭﺍﺕ ﺍﺭﺑﺎﺏ ﳏﺒ‪‬ﺖ ﺩﺭ ﳌﻌﺎﻥ ﻭ ‪‬ﺎﺀ‪ .‬ﺁﻓﺮﻳﻦ ﺑﺮ ﺟﺎﻥ ﺁﻓﺮﻳﲎ ﮐﻪ ﺳﻮﺍﻯ ﺍﻭ‬
‫ﻧﻴﺴﺖ ﺗﺎ ﺁﻧﮑﻪ ﺍﻭ ﺭﺍ ﺁﻓﺮﻳﻦ ﮔﻮﻳﺪ ﻭ ﲢﺴﲔ ﺑﺮ ﺧﺎﻟﻖ ﲢﺴﻴﲎ ﮐﻪ ﺍﻭ ﺳﺰﺩ ﺍﻭ ﺭﺍ ﲢﺴﲔ ﳕﺎﻳﺪ‪.‬‬
‫ﺍﻯ ﺟﺎﻥﺁﻓﺮﻳﲎ ﮐﻪ ﲞﻮﺩﻯ ﺧﻮﺩﺕ ﲞﺪﺍﻭﻧﺪﻯ ﺧﺪﺍﺋﻰ ﻭ ﻳﺎ ﺑﺪﻳﻌﻰ ﮐﻪ ﺑﺪﻉ ﺭﺍ ﺍﺯ ﺭﻭﻯ ﺧﻮﺩ‬
‫ﳕﺎﺋﻰ‪ .‬ﻧﻈﺮﻯ ﲤﺎﻡ ﺑﺮ ﺍﻫﻞ ﻭﻻﻳﺖ ﺑﺎﻟﹼﺘﻤﺎﻡ ﻭ ﺻﻄﻠﯽ ﺍﺯ ﺻﻄﻼﺕ ﻏﻤﺎﻡ ﺑﺮ ﺍﻫﻞ ﻧﻈﺎﻡ‪ .‬ﺍﳍﻰ‬
‫ﻣﺸﺎﻫﺪﻩ ﻣﻰﳕﺎﱘ ﺑﻌﲔ ﺍﻟﻌﻴﺎﻥ ﮐﻪ ﺍﻳﺸﺎﻥ ﻣﻄﹼﻬﺮ ﺍﺯ ﮐ ﹼﻞ ﻣﺎﺳﻮﻯ ﺁﻣﺪﻧﺪ ﻭ ﻣﻼﺣﻈﻪ ﻣﻰﻓﺮﻣﺎﱘ ﮐﻪ‬
‫ﻗﺎﺑﻞ ﻋﻄﹼﻴﺎﺕ ﮐﱪﻯ ﺷﺪﻧﺪ‪ .‬ﺍﳍﻰ ﻋﻄﻴ‪‬ﻪ ﻧﺎﺯﻟﻪ ﺍﺯ ﻣﺼﺪﺭ ﻗﺪﺭﺗﺖ ﺍﻟﻴﻮﻡ ﺳ ‪‬ﺮ ﺭﺑﻮﺑﻴ‪‬ﺖ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ‬
‫ﻗﺎﺑﻞ ﻋﻄﺎﻯ ﺍﳍﻴ‪‬ﻪ ﺍﺳﺖ ﺁﻥ ﻋﲔ ﺍﻟﻮﻫﻴ‪‬ﺖ ﺍﺳﺖ‪ .‬ﺍﳍﻰ ﻣﺸﺎﻫﺪﻩ ﻣﻰﳕﺎﱘ ﮐﻪ ﺩﺭ ﺣﻘﻴﻘﺖ‬
‫ﻣﻘﺪ‪‬ﺳﻪﺍﻯ ﺩﺭ ﺑﺮﻭﺯ ﻭ ﻣﻼﺣﻈﻪ ﻣﻰﻓﺮﻣﺎﱘ ﮐﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﻧﻘﻄﻪﺍﻯ ﺩﺭ ﻇﻬﻮﺭ‪ .‬ﺍﳍﻰ ‪‬ﺠﺘﻢ ﻻﻳﻖ‬
‫ﻋﻄﺎﻯ ﺳﺮﻣﺪﻯ ﻭ ﺁﻧﮑﻪ ﺩﻟﻴﻞ ﺍﻭﱘ ﻗﺎﺑﻞ ﻋﻄﺎﻯ ﺍﲪﺪﻯ‪ .‬ﺍﳍﻰ ﺻﻠﻮﺍﺕ ﺗﻮ ﻧﺎﺯﻝ ﺑﺮ ‪‬ﺎﺋﻴﺎﺕ ‪‬ﻴ‪‬ﻪ ﻭ‬
‫ﺯﻓﲑﺍﺕ ﺳﺮﻣﺪﻳ‪‬ﻪ‪ .‬ﺍﳍﻰ ﻭﺭﻗﺎﺕ ﭼﻨﺪ ﺍﺯ ﻧﺰﺩ ﺍﻳﺸﺎﻥ ﺩﺭﻧﺰﻭﻝ ﻭ ﺁﻳﺎﺕ ﺑﺴﻴﺎﺭ ﺍﺯ ﺣﻘﻴﻘﺘﺸﺎﻥ ﺩﺭ‬
‫ﻇﻬﻮﺭ‪ .‬ﺍﳍﻰ ﺗﻮﺋﻰ ﺁﻥ ﺧﺪﺍﻭﻧﺪﻯ ﮐﻪ ﺁﻧﺮﺍ ﮐﻪ ﺧﻮﺍﺳﺖ ﳘﺎﻥ ﺁﻥ ﻣﻮﺟﻮﺩ ﻭ ﺁﻧﺮﺍ ﮐﻪ ﳔﻮﺍﻫﻰ ﺩﺭ‬
‫ﺣﺎﻝ ﺳﺎﻗﻂ ﺍﺯ ﻭﺟﻪ ﺷﻬﻮﺩ‪ .‬ﻧﻈﺮﻯ ﻧﻈﺮﻯ ﺗﺎ ﺁﻧﮑﻪ ﺍﻣﺮ ﲤﺎﻡ ﺁﻳﺪ‪ .‬ﻣﺪﺩﻯ ﻣﺪﺩﻯ ﺗﺎ ﺣﮑﻢ ﺍﺣﮑﻢ‬
‫ﺑﺎﲤﺎﻡ ﺑﺮﺁﻳﺪ‪ .‬ﺍﺷﻬﺪﮎ ﻳﺎ ﺍﳍﻰ ﮐﻪ ﺍﻣﺮ ﻣﱪﻡ ﮐ ﹼﻞ ﺍﻣﻮﺭ ﻭ ﺣﮑﻤﺖ ﺍﻭ ﻣﺼﺮﻑ ﻟﻴﺎﻟﯽ ﻭ ﺩﻫﻮﺭ‪.‬‬
‫ﺑﻌﺰﺗ‪‬ﺖ ﮐﻪ ﻧﻘﺼﻰ ﺩﺭ ﻫﻴﮑﻞ ﺍﻣﺮ ﻣﱪﻣﺖ ﺩﺭ ﺑﺪﺀ ﻭﺟﻮﺩ ﺍﻭ ﻧﺒﻮﺩﻩ ﻭ ﻃﺮﺋﻰ ﺑﺮﻭﺟﻪ ﺣﮑﻢ‬
‫ﺍﺣﮑﻤﺖ ﺍﺯ ﻳﻮﻡ ﺍﺯﻝ ﻧﺎﺯﻝ ﻧﺎﳕﻮﺩﻩ‪ .‬ﺑﻞ ﺑﻌﲔ ﻧﺎﻗﺼﲔ ﺍﻣﺮﺕ ﻧﺎﻗﺺ ﻭ ﺑﺮﺃﻯ ﳘﹼﺎﺯﻳﻦ ﺣﮑﻤﺖ‬
‫ﺯﺍﺋﺪ‪ .‬ﺍﳍﻰ ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺍﻧﺪﺍﺯﻯ ﺣﺠﺎﺏ ﺭﺍ ﺍﺯ ﻭﺟﻪ ﺑﺎﻗﻰ ﺩﳝﻮﻣﻰ‪ .‬ﻭ ﺑﺎﻳﺪ ﺑﭙﺎﺷﻰ ﺫﺭ‪‬ﺍﺕ ﺳﺤﺎﺏ‬
‫ﺭﺍ ﺍﺯ ﻃﻠﻌﺖ ﻗﺎﺋﻢ ﻗﻴ‪‬ﻮﻣﻰ ﺗﺎ ﺁﻧﮑﻪ ﺍﻫﻞ ﺣﻘﻴﻘﺖ ﺍﺯ ﻣﺮﮐﺰ ﻭﺍﺣﺪﻩ ﺑﺎﺟﺘﻤﺎﻉ ﺑﺮﺁﻳﻨﺪ‪ .‬ﻭ ﺳ ‪‬ﺮ ﺩﻋﻮﺕ‬
‫ﺭﺍ ﺍﺯ ﺍﻇﻬﺎﺭ ﺍﻧﻴ‪‬ﺖ ﺧﻮﺩ ﺍﺑﺮﺍﺯ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺍﻯ ﻣﻠﮏ ﻭﻫ‪‬ﺎﰉ ﮐﻪ ﱂ ﻳﺰﻝ ﻓﻮﺍﺭﻩ ﻗﺪﺭﺗﺖ ﺩﺭ ﺭﺷﺤﺎﻥ ﻭ‬
‫ﻻﻳﺰﺍﻝ ﻋﲔ ﻋﻨﺎﻳﺘﺖ ﺑﺮ ﺍﻫﻞ ﺗﺒﻴﺎﻥ ﺩﺭ ﺟﺮﻳﺎﻥ‪ .‬ﺍﺷﻬﺪ ﮐﻪ ﻣ ‪‬ﺪ ﻣﺪﺍﺩﻡ ﺍﺯ ﻧﺰﺩﺕ ﻧﺎﺯﻝ ﻭﺍﺭﻯ ﮐﻪ‬
‫ﺳ ‪‬ﺮ ﺗﻮﺻﻴﻞ ﻭﺩﺍﺩﻡ ﺍﺯ ﺣﻀﺮﺗﺖ ﻭﺍﺻﻞ‪ .‬ﺍﻳﻨﺴﺖ ﴰﺲ ﻣﻀﻴﺌﻪ ﮐﻪ ﺍﺯ ﺍﺭﺽ ﺻﺎﺩﻳ‪‬ﻪ ﺩﺭ ﺷﻌﺸﻌﻪ ﻭ‬
‫ﺿﻴﺎﺀ ﻭ ﺍﻳﻨﺴﺖ ﻗﻤﺮ ﻣﻨﲑﻩ ﮐﻪ ﺑﻘﻤﺺ ﺍﺣﺪﻳ‪‬ﻪ ﺩﺭ ﺟﺒﻞ ﻃﻮﺭﻳ‪‬ﻪ ‪‬ﺎﺀ ﺍ‪‬ﻰ‪ .‬ﺍﳍﻰ ﻟﮏ ﺍﳊﻤﺪ‬
‫ﲪﺪﹰﺍﻋُﻠﯽ ﺑﺎﻇﻬﺎﺭ ﻧﻘﻄﺔﺍﻟﺒﻬﺎﺀ ﺍﺯ ﺍﺭﺽ ﻗﺎﻑ‪ .‬ﹼﰒ ﻟﮏ ﺍﻟﺸ‪‬ﮑﺮ ﺷﮑﺮﹰﺍ ﻣﺘﺒﺎﻫﻰ ﺑﺎﺑﺮﺍﺯ ﮐﻨﺰ ﺍﻭﰱ ﺍﺯ‬
‫ﻣﻘﺎﻡ ﺍﺋﺘﻼﻑ ﺍﳍﻰ ﮐﻪ ﻧﻘﻄﻪ ‪‬ﺎﺀ ﺭﺍﺩﺭ ﻣﻘﺎﻡ ﺍﺳﺘﻴﺪﺍﺭ ﺁﺭ ﻭ ﮐﻨﺰ ﺍﻭﰱ ﺭﺍ ﲟﻘﺎﻡ ﻭﻓﺎ ﺛﺎﺑﺖ ﺑﺪﺍﺭ‪ .‬ﺍﳍﻰ‬
‫ﻃﺎﺋﻔﲔ ﺣﻮﻝ ﻧﻘﻄﺘﲔ ﺭﺍ ﺣﻔﻆ ﻓﺮﻣﺎ ﻭ ﺑﺎﻣﺮ ﺍﻋﻈﻢ ﺧﻮﺩ ﺛﺎﺑﺖ ﳕﺎ‪ .‬ﺗﺎ ﺁﻧﮑﻪ ﻧﻘﻄﻪ ﺭﺍ ﻣﻀﻰﺀ ﺑﺮ‬
‫ﺣﻘﺎﺋﻖ ﺧﻮﺩ ﻣﺸﺎﻫﺪﻩ ﳕﺎﻳﻨﺪ‪ .‬ﻭ ‪‬ﺠﺘﻢ ﺭﺍ ﺩﺭ ﻫﻴﭻ ﺍﻣﺮﻯ ﲣﻠﹼﻒ ﻧﻔﺮﻣﺎﻳﻨﺪ‪ .‬ﺍﺷﻬﺪﮎ ﻳﺎ ﺍﳍﻰ ﮐﻪ‬
‫ﺍﻣﺮﺕ ﺍﺯ ﻫﻴﮑﻞ ﻧﻘﻄﻪ ﺩﺭ ﺑﺮﻭﺯ ﻭ ﺣﮑﻤﺖ ﺍﺯﮐﻨﺰ ﻭﻓﻴ‪‬ﻪ ﺩﺭ ﻫﻴﮑﻞ ‪‬ﺠﻴ‪‬ﻪ ﺩﺭ ﻇﻬﻮﺭ‪ .‬ﺍﳍﻰ ﺗﻮ ﺁﱏ‬
‫ﮐﻪ ﺁﻧﭽﻪ ﺭﺍ ﺧﻮﺍﻫﻰ ﳘﺎﻥ ﺁﻥ ﻣﻮﺟﻮﺩ ﻭ ﻫﺮﭼﻪ ﺭﺍ ﻇﺎﻫﺮ ﳕﺎﺋﻰ ﲟﺪﺩ ﺁﻧﻴ‪‬ﻪ ﺩﺭ ﻫﺮ ﺁﻥ ﳑﺪﻭﺩ‪ .‬ﺍﳍﻰ‬
‫ﮐﻪ ﻧﻈﺮﻯ ﺍﺯ ﻧﻈﺮﺍﺕ ﻬﻧﺎﻥ ﺑﺮ ﺟﺎﺫﺏ ﮐﻪ ﳎﺬﻭﰈ ﺗﺎ ﺁﻧﮑﻪ ﺳ ‪‬ﺮ ﻟﻄﻒ ﰉﭘﺎﻳﺎﻥ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﳕﺎﱘ ﮐﻪ‬
‫ﻃﺎﻟﺐ ﻣﻄﻠﻮﰈ‪ .‬ﺍﳍﻰ ﮐﻪ ﳑﺪﻭﺩ ﺑﻨﺼﺮﺕ ﻭ ﻣﻮﻋﻮﺩ ﺑﮑﺮ‪‬ﺕ )ﺣﺴﲔ( ﺳ ‪‬ﺮ ﳏﻤ‪‬ﺪ ﺭﺍ ﺍﺯ ﲨﻴﻊ ﺁﻓﺎﺕ‬
‫ﺣﻔﻆ ﻓﺮﻣﺎ ﻭ ﻳﻮﻡ ﻟﻘﺎﺀ ﺍﻭ ﺭﺍ ﺑﺎﺭﺯ ﳕﺎ‪ .‬ﺍﳍﻰ ﮔﻮﺍﻫﻰ ﮐﻪ ﻣﺮﺍ ﻣﻘﺼﻮﺩﻯ ﺟﺰ ﻭﺟﻪ ﺍﻋﻼﻳﺖ ﻧﻴﺴﺖ‬
‫ﻭ ﻣﺪﺍﺩﻡ ﺍﺯ ﻋﲔ ﻋﻨﺎﻳﺖ ﲟﻮﺩ‪‬ﺕ ﺍﻭﻟﻴﺎﺋﺖ ﺟﺎﺭﻳﺴﺖ‪ .‬ﺍﳍﻰ ﻧﻈﺮﻯ ﺑﺮ ﻣﻨﺰﻝ ﻭﺭﻗﻪ ﺑﻴﻀﺎﺀ ﻭ ﻏﺼﲎ‬
‫ﺍﺯ ﺍﻏﺼﺎﻥ ﺷﺠﺮﻩ ﲪﺮﺍﺀ ﺍﻟﹼﺬﻯ ﲰﻴ‪‬ﺘﻪ ﺑﻌﻠﯽ ﺍﻻﻋﻠﯽ ﻭ ﺍ‪‬ﻧﮏ ﮐﺒﲑﹰﺍ ﮐﺒﲑﹰﺍ‪.‬‬
‫‪ _ ١٠‬ﺑﺮﺧﻰ ﺍﺯ ﻣﻨﺎﺟﺎ‪‬ﺎﻯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )‪.(٤١‬‬
‫ﺍﻯ ﺁﻧﮑﻪ ﺛﻨﺎﺀ ﺑﺒﻮﺩﻳﺖ ﺫﺍﺕ ﭘﺎﮎ ﻻﻣﺜﺎﻟﺖ ﺭﺍ ﺷﺎﻳﺪ ﻭ ﺑﻴﺎﻥ ﺟﺰ ﺍﺯ ﮐﻴﻨﻮﻧﻴ‪‬ﺖ ﻣﻘﺪ‪‬ﺱ ﻋﺎﻟﺖ ﺍﺯ‬
‫ﻏﲑﺕ ﻧﻴﺎﻳﺪ‪ .‬ﺍﻯ ﻣﻌﺒﻮﺩ ﰉﺯﻭﺍﻝ ﻭ ﺍﻯ ﻣﻘﺼﻮﺩ ﺍﻫﻞ ﺣﺎﻝ ﭼﻪ ﻋﺎﳌﻰ ﺭﺍ ﺍﺑﺪﺍﻉ ﻓﺮﻣﻮﺩﻯ ﮐﻪ ﻣﻨﺰ‪‬ﻩ‬
‫ﺍﺯ ﻭﺻﻒ ﺳﻮﺍﺀ ﻭ ﭼﻪ ﺻﻨﻌﱴ ﺍﺧﺘﺮﺍﻉ ﳕﻮﺩﻯ ﮐﻪ ﻣﻘﺪ‪‬ﺱ ﺍﺯ ﻧﻌﺖ ﺍﻫﻞ ﺍﻧﺸﺎﺀ‪ .‬ﺍﳍﻰ ﺍﻳﻦ ﻋﺎﱂ‬
‫ﺑﺎﺍﺟﻼﻝ ﻏﲑ ﺗﻮ ﺭﺍ ﻧﺸﺎﻳﺪ ﻭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻋﻠﹼﻰ ﻋﺎﻝ ﺳﻮﺍﻳﺖ ﺭﺍ ﻧﺒﺎﻳﺪ‪ .‬ﻣﺸﺎﻫﺪﻩ ﻣﻰﳕﺎﱘ ﺑﻌﲔ ﻋﻴﺎﻥ‬
‫ﻣﮑﹼﻮﻧﻪ ﺍﺯ ﻧﻮﺭ ﺑﻴﺎﻥ ﮐﻪ ﺍﻳﻦ ﻋﺎﱂ ﺭﺍ ﺗﻮ ﺑﺎﱏ ﻭ ﻏﲑﺕ ﺑﻄﻔﺤﻰ ﺍﺯ ﺭﺷﺢ ﺍﺷﺮﺍﻕ ﺍﻣﺮ ﺍﻭ ﳏﺮﻭﻕ‪ .‬ﻭ‬
‫ﺍﻳﻦ ﺑﻨﻴﺎﻥ ﺭﺍ ﺗﻮ ﻣﺒﺎﱏ ﻭ ﺳﻮﺍﻳﺖ ﺑﻌﮑﺴﻰ ﺍﺯ ﻗﻤﺺ ﳌﻊ ﺣﮑﻢ ﺍﻭ ﻣﻌﺪﻭﻡ‪ .‬ﺍﷲﺍﮐﱪ ﮐﻮ ﭼﺸﻤﻰ‬
‫ﮐﻪ ﻣﺸﺎﻫﺪﻩ ﳕﺎﻳﺪ ﻭ ﮐﻮ ﮔﻮﺷﻰ ﮐﻪ ﺑﺸﻨﻮﺩ ﻭ ﮐﻮ ﻗﻠﱮ ﮐﻪ ﺍﺩﺭﺍﮎ ﳕﺎﻳﺪ ﻭ ﮐﻮ ﺻﺪﺭﻯ ﮐﻪ‬
‫ﲰﺎﮎ ﻓﺮﻣﺎﻳﺪ ﮐﻪ ﭼﻪ ﻣﻘﺎﻡ ﺍﻋﻠﯽ ﻭ ﺍﻋﻈﻤﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻧﻮ ﺑﺎﺭﺀﺍﻟﻮﺟﻮﺩ ﻣﻮﺟﻮﺩ ﻓﺮﻣﻮﺩﻩ ﻭ ﭼﻪ‬
‫ﻋﺎﱂ ﺍﻣﻨﻊ ﻭ ﺍﻗﺪﺳﻰ ﺍﺳﺖ ﮐﻪ ﺧﻼﹼﻕﺍﳉﻮﺩ ﺗﺎﺯﻩ ﺑﻈﻬﻮﺭ ﺁﻭﺭﺩﻩ ﻭ ﭼﻪ ﻧﺪﺍﻯ ﺑﺎﺻﻔﺎﻯ ﻫﻮﺵ‬
‫ﺯﺩﺍﺋﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻃﻠﺴﻢ ﺍﮐﺮﻡ ﻭ ﻫﻴﮑﻞ ﻣﮑﺮ‪‬ﻡ ﻭ ﺭﻣﺰ ﻣﻨﻤﻨﻢ ﻭ ﻣﻴﺰﺍﻥ ﺍﻗﻮﻡ ﺍﺯ ﻣﮑﻤﻦ ﺻﺪﻭﺭ‬
‫ﺑﺮ ﺍﻓﻖ ﻃﻮﺭ ﻭ ﻣﻄﻠﻊ ﻇﻬﻮﺭ ﺩﺭ ﺍﺻﺪﺍﺭ ﻭ ﺻﺪﻭﺭ ﺍﺳﺖ ﻭ ﮐ ﹼﻞ ﻻﻫﻮﺗﻴﺎﻥ ﺧﻠﻊ ﺍﻏﻤﺎﺽ ﻧﻔﻰ ﳕﻮﺩﻩ‬
‫ﻭ ﺑﻨﺪﺍﻯ ﻫﺬﺍ ﻫﻮ ﺟﺬﺏ ﮐ ﹼﻞ ﺍﺭﻭﺍﺡ ﺟﱪﻭﺗﻴ‪‬ﻪ ﳕﻮﺩﻩ ﻭ ﭼﻪ ﻫﻮﺍﻯ ﺑﺎﻧﻀﺎﺭ ﺭﻭﺡﻓﺰﺍﺋﻰ ﺍﺳﺖ ﮐﻪ ﺍﺯ‬
‫ﻗﺪﺭﺕ ﻗﺪ‪‬ﺍﺭﺍﳌﻨﻴﻊ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ ﮐﻪ ﮐ ﹼﻞ ﻋﻤﺎﺋﻴ‪‬ﻮﻥ ﺍﺯ ﻋﺎﱂ ﺍﻧﻮﺍﺭ ﻫﻴﺌﺘﻴ‪‬ﻪ ﺑﻌﺎﱂ ﺳﮑﻮﻥ ﺳﮑﲔ‬
‫ﮔﺮﺩﻳﺪﻧﺪ ﻭ ﺭﻓﻊ ﺍﺣﺠﺎﺏ ﻫﻮﻳ‪‬ﺎﺕ ﺍﺯ ﻃﻠﻌﺎﺕ ﲨﺎﻟﻴ‪‬ﺎﺕ ﺑﺎﻧ‪‬ﺎ ﳓﻦ ﺍﻟﻘﹼﻮﺍﻣﻮﻥ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺍﷲ ﺍﻗﺪﺭ‬
‫ﻧﻈﺮﻯ ﺍﺯ ﻧﻈﺮﺍﺕ ﺑﺪﻋﻴ‪‬ﻪ ﻣﻦ ﻏﲑ ﺍﺳﺘﺤﻘﺎﻕ ﺑﻞ ﳏﺾ ﺍﻻﺷﺮﺍﻕ ﻭ ﺍﻻﺷﻔﺎﻕ ﺗﺎ ﺑﻪ ﺁﻥ ﻧﻈﺮﻩ ﻣﺒﺎﺭﮐﻪ‬
‫ﺍﻋﻠﯽ ﮐﻪ ﳘﺎﻥ ﮐﺎﻑ ﻣﻨﻮﺟﺪﻩ ﺍﺯ ﻧﻮﺭ ‪‬ﺎﺀ ﺍﺳﺖ ﻣﻨﻮﺟﺪ ﺁﱘ ﻭ ﻣﺪﺩﻯ ﺍﺯ ﺍﻣﺪﺍﺩﺍﺕ ﺣﻘﹼﻴﻪ ﻳﺎ‬
‫ﺭﺏﺍﻻﻧﻔﺎﻕ ﮐﻪ ﳘﺎﻥ ﻣﺪﺩ ﻣﻨ‪‬ﻮﺭﻩ ﺍ‪‬ﻰ ﻋﲔ ﻧﻮﺭ ﻣﺴﺘﻨﲑﻩ ﺍﻋﻠﯽ ﺍﺳﺖ ﺗﺎ ﺫﺍﺋﺐ ﮔﺮﺩﻡ ﺍﳍﻰ ﺑﺂﻥ‬
‫ﺭﲪﱴ ﮐﻪ ﺧﻠﻘﻢ ﻓﺮﻣﻮﺩﻯ ﺣﻴﲎ ﮐﻪ ﺟﺰ ﺍﻭ ﻧﺒﻮﺩ ﮐﻪ ﻣﺮﺍ ﻣﺼﻮ‪‬ﺭ ﮔﺮﺩﺍﻥ ﺑﺂﻥ ﺻﻮﺭﺗﻰ ﮐﻪ‬
‫ﺳﻮﺍﻳﺖ ﻧﻨﻤﻮﺩ ﮐﻪ ﻣﺮﺍ ﻣﺘﺤﺮ‪‬ﮎ ﻓﺮﻣﺎ ﺗﺎ ﺁﻧﮑﻪ ﺍﺯ ﻋﺎﱂ ﺳﺒﺤﺎﺕ ﲜﺬﺏ ﺍﻧﻴ‪‬ﺖ ﻗﺪﳝﻪ ﺗﻮ ﺑﲑﻭﻥ ﺁﱘ‬
‫ﻭ ﺍﺯ ﻣﻘﺎﻡ ﺍﺷﺎﺭﺍﺕ ﲟﺤﺒ‪‬ﺖ ﻃﻠﻌﺖ ﻣﻨﲑﻩ ﺗﻮ ﺑﺮﺗﺮ ﺷﻮﻡ‪ .‬ﺍﳍﻰ ﻣﺸﺎﻫﺪﻩ ﳕﺎﱘ ﺁﻧﺮﺍ ﮐﻪ ﺗﻮ ﮐﺮﺩﻩﺍﻯ‬
‫ﻭ ﺍﺧﺬ ﳕﺎﱘ ﳘﺎﻥ ﺭﺍ ﮐﻪ ﺗﻮ ﺩﺍﺩﻩﺍﻯ ﻭ ﺑﻴﺎﻭﺭﻡ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺗﻮ ﺧﻮﺍﺳﺘﻪﺍﻯ ﻭ ﻗﺮﺍﺭ ﮔﲑﻡ ﺩﺭ ﻣﻘﺎﻣﻰ‬
‫ﮐﻪ ﺗﻮ ﻣﻘﺮ‪‬ﺭ ﻓﺮﻣﻮﺩﻩﺍﻯ ﺗﺎ ﺁﻧﮑﻪ ﻧﻈﺮ ﳕﺎﱘ ﲜﻤﺎﻟﯽ ﮐﻪ ﺟﺰ ﺗﻮ ﻧﺒﻮﺩ‪ .‬ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ ﻭ ﳏﻮ ﺁﱘ ﻭ‬
‫ﻃﻠﺐ ﳕﺎﱘ ﺟﻼﻟﯽ ﺭﺍ ﮐﻪ ﺑﺴﻮﺍﻳﺖ ﻧﺒﺎﻳﺪ‪ .‬ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﻧﺖ ﻭ ﺻﺤﻮ ﺁﱘ‪ .‬ﺍﳍﻰ ﺑﺎﻳﺪﺕ ﺍﺳﺘﺠﺎﺑﺖ‬
‫ﺩﻋﻮﰎ ﻭ ﺷﺎﻳﺪﺕ ﺗﻔﺮ‪‬ﺝ ﮐﺮﺑﺘﻢ ﻭ ﺁﻳﺪﺕ ﻗﻀﺎﻯ ﺩﻳﻨﻢ ﻭ ﳒﺎﺡ ﺍﻣﺮﻡ‪ .‬ﺍﻧ‪‬ﮏ ﺍﻧﺖ ﺍﻟﹼﺬﻯ ﻻﺟﻞ‬
‫ﺫﻟﮏ ﺧﻠﻘﺘﲎ ﻭ ﲟﺎ ﻫﻨﺎﻟﮏ ﺍﺑﺪﻋﺘﲎ ﻭ ﺍﻧ‪‬ﮏ ﺍﻧﺖ ﺧﲑﺍﻟﹼﺸﺎﻫﺪﻳﻦ ﻭ ﺍﺭﺣﻢ ﺍﻟﹼﺮﺍﲪﲔ ﻭ ﺍﮐﺮﻡ‬
‫ﺍﻻﮐﺮﻣﲔ ﻭﳎﻴﺐ ﺩﻋﻮﺓ ﺍﳌﻀﻄﹼﺮﻳﻦ ﻭ ﺍﻧﺖ ﺍﳊﻤﺪ ﻟﻨﻔﺴﮏ ﺭﺏﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺍﻟﯽ ﺗﻮ ﺁﱏ ﮐﻪ ﺑﻮﺩ ﻭ ﺳﻮﺍﻳﺖ ﺭﺍ ﻧﻪ ﻭﺟﻮﺩ ﺗﺎ ﺁﻧﮑﻪ ﺗﻠﻘﺎﺀ ﻭﺟﻪ ﲨﺎﻟﺖ ﻟﺴﺎﻥ ﺑﺎﻧﺎﮔﺸﺎﻳﺪ ﻳﺎ ﺁﻧﮑﻪ‬
‫ﺩﺭ ﻣﻘﺎﻡ ﺑﻴﺎﻥ ﻫﻮﺍﻧﺎ ﺑﻴﺎﻳﺪ‪ .‬ﻧﻈﺮﻯ ﺍﺯ ﻧﻈﺮﺍﺕ ﺍﳍﻴ‪‬ﻪ ﺗﺎ ﺁﻧﮑﻪ ﺑﺂﻥ ﻧﻈﺮ ﺳﻮﺍﻳﺖ ﺭﺍ ﺩﺭﻫﻢ ﺳﻮﺯﻡ ﻭ‬
‫ﻋﻨﺎﻳﱴ ﺍﺯ ﻋﻨﺎﻳﺎﺕ ﺍﺯﻟﻴ‪‬ﻪ ﮐﻪ ﻃﺮﻳﻖ ﻋﻠﻢ ﺣﻘﻴﻘﺖ ﺁﻣﻮﺯﻡ ﻭ ﺁﻧﺮﺍ ﮐﻪ ﺗﻮ ﻋﻨﺎﻳﺖ ﻓﺮﻣﺎﺋﻰ ﺍﻧﺪﻭﺯﻡ ﻭ‬
‫ﻣﻨﺎﰱ ﺁﻧﺮﺍ ﺭﻳﺰﻡ‪ .‬ﺍﳍﻰ ﺁﻧﭽﻪ ﺭﺍ ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﭼﻨﺎﻥ ﮐﻦ ﻭ ﺩﺭﺩﻡ ﺭﺍ ﺑﺪﻭﺍﻯ ﺧﻮﺩﺕ ﺩﺭﻣﺎﻥ ﮐﻦ‬
‫ﻭ ﳐﻠﹼﺼﻢ ﺍﺯ ﺍﻳﻦ ﻭ ﺁﻥ ﻭ ﺑﺮﻭﱎ ﺍﺯ ﭼﻨﲔ ﻭ ﭼﻨﺎﻥ ﮐﻦ‪ .‬ﺍﳍﻰ ﺩﺭﺩﻯ ﮐﻪ ﺍﺯ ﻧﺰﺩ ﺗﻮ ﺁﻳﺪ ﮐﻪ ﻭﺭﺍ‬
‫ﺩﺭﻣﺎﻥ ﺍﺳﺖ ﻭ ﺁﻧﮑﻪ ﺗﺮﺍ ﺟﻮﻳﺪ ﭼﻪ ﺩﺭ ﺑﻨﺪ ﺍﻳﻦ ﻭﺁﻥ‪ .‬ﺍﻯ ﺣﺒﻴﺐ ﻗﻠﺐ ﻋﺎﺭﻓﺎﻥ ﻭ ﺍﻯ ﺩﺭﻣﺎﻥ ﺩﺭﺩ‬
‫ﻃﺎﻟﺒﺎﻥ ﺧﻮﺩ ﺁﻓﺮﻳﺪﻯ ﮐﻪ ﺍﺣﺪﻯ ﻧﺒﻮﺩ ﭘﺲ ﺗﻨﺰ‪‬ﱂ ﺑﻌﺎﱂ ﻏﲑﻳ‪‬ﺖ ﭼﻪ ﺑﻮﺩ ﮐﻪ ﺳﻮﺯﺍﱎ ﺍﺯ ﻧﺎﺭ ﻭﻗﻮﺩ ﻭ‬
‫ﻃﺮﺣﺎﱎ ﺩﺭ ﺑﲔ ﺍﻫﻞ ﺍﺧﺪﻭﺩ ﻭ ﻓﺠﻌﺎﱎ ﺍﺯ ﺷﺆﻭﻥ ﺍﻫﻞ ﻗﻌﻮﺩ‪ .‬ﺍﳍﻰ ﺑﻌﺰ‪‬ﺗﺖ ﮐﻪ ﺍﺯ ﮐﺸﺘﻪ ﺗﻮ‬
‫ﺧﻮﻑ ﻧﻴﺎﻳﺪ ﺍ ﹼﻻ ﺑﺴﺮﻭﺩ ﻭ ﺍﺯ ﺳﻮﺧﺘﻪ ﺗﻮ ﺩﻭﺩ ﻧﻴﺎﻳﺪ ﺍ ﹼﻻ ﺑﻮﺟﻮﺩ‪ .‬ﺩﺍﱎ ﮐﻪ ﻣﻨﺰﱂ ﮐﻴﺴﺖ ﻭ ﻣﻘﺼﻮﺩ‬
‫ﺍﺯ ﺗﻨﺰ‪‬ﱂ ﭼﻴﺴﺖ‪ .‬ﺧﻮﺍﻫﺪ ﮐﻪ ﺑﻴﺎﺯﻣﺎﻳﺪ ﻭ ﺁﻧﮑﻪ ﺧﻮﺍﻫﺪ ﻣﺼ‪‬ﻔﻰ ﺁﻳﺪ ﻭ ﺁﻧﮑﻪ ﺧﻮﺍﻫﺪ ﺯﻧﺪﻩ ﳕﺎﻳﺪ ﻭ‬
‫ﺁﻧﮑﻪ ﺧﻮﺍﻫﺪ ﺑﺰﻳﺒﺎﻳﺪ ﻭ ﻧﮕﺎﺭﺩ ﻭ ﺑﺮﺁﺭﺩ ﻭ ﻧﮕﺎﻫﺶ ﺩﺍﺭﺩ‪ .‬ﺍﳍﻰ ﭼﻪ ﻭﺟﻮﻫﺎﺕ ﳏﺴﻨﻪ ﺍﺯ ﺣﺠﺒﺎﺕ‬
‫ﺧﻔﺎﺀ ﺩﺭ ﺗﻨﺰﻳﻞ ﻭ ﭼﻪ ﺁﻳﺎﺕ ﻣﺴﺘﺤﺴﻨﻪ ﺍﺯ ﻃﺮﺍﺯﺍﺕ ﺑﺪﺍﺀ ﺩﺭ ﺗﻨﺰﻳﻞ‪ .‬ﺍﳍﻰ ﻟﮏ ﺍﳊﻤﺪ ﲪﺪﹰﺍ ﻫﻮ‬
‫ﻧﻔﺴﮏ ﺍﻻﻋﻠﯽ ﮐﻪ ﺑﺮﺩﺍﺷﱴ ﭘﺮﺩﻩ ﺭﺍ ﻭ ﳕﻮﺩﻯ ﺧﻮﺩ‪ .‬ﮐﺮﺩﻩ ﺭﺍ ﺑﮑﻦ ﺁﻧﭽﻪ ﺧﻮﺍﻫﻰ ﮐﻪ ﺁﻥ‬
‫ﳏﺒﻮﺏ ﺍﺳﺖ ﻭ ﺑﻴﺎﻭﺭ ﺁﻧﭽﻪ ﺩﺍﺭﻯ ﮐﻪ ﺁﻥ ﻣﻄﻠﻮﺏ ﺍﺳﺖ‪ .‬ﺍﳍﻰ ﻏﲑ ﺍﺯ ﺗﻮ ﻫﻢ ﻧﺒﻮﺩ ﻣﺮﺍ ﻭ ﺟﺰ‬
‫ﺣﺒ‪‬ﺖ ﻧﺒﻮﺩ ﺩﺭﺩﻡ ﺭﺍ ﺩﻭﺍ‪ .‬ﺍﳍﻰ ﳘﻪ ﻃﺎﻟﺐ ﺍﺳﺘﺮﺍﺣﺘﻨﺪ ﻭ ﻣﻦ ﮔﺮﻳﺰﺍﻥ ﻭ ﮐ ‪‬‬
‫ﻼ ﺷﺎﻳﻖ ﻟﻘﺎﻳﻨﺪ ﻭﻟﻴﮑﻦ‬
‫ﻣﻦ ﺗﺮﺳﺎﻥ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺩﺍﱎ ﭼﻪ ﺧﻮﺍﻫﻰ ﻭ ﻣﻦ ﻧﺎﻗﺺ ﺍﻧﻘﺺ ﻣﺸﺎﻫﺪﻩ ﻣﻰﳕﺎﱘ ﭼﻪ ﻃﺎﻟﱮ ﻭ ﻣﻦ‬
‫ﺻﻤﻴ‪‬ﺖ ﺍﺧﺮﺱ‪ .‬ﺍﳍﻰ ﲝ ‪‬ﻖ ﺭﲪﺖ ﻣﻄﻠﻮﺏ ﻭ ﺁﻥ ﺳﻠﻄﻨﺖ ﺍﻏﻠﺐ ﻻﻣﻐﻠﻮﺏ ﮐﻪ ﺍﺯ ﮐﺸﺎﮐﺶ‬
‫ﻧﻔﺴﺎﻧﻴ‪‬ﻪ ﻣﺎ ﺭﺍ ﺧﻼﺹ ﻓﺮﻣﺎ ﻭ ﺑﺂﻥ ﺟﻠﻮﻩ ﻣﺘﺠﻠﹼﻴﻪ ﺍﺯ ﻣﻄﺮﺯ ﻏﻴﻮﺏ ﮐﻪ ﺍﺯ ﭼﻪ ﻭ ﭼﻮﻥ ﻭ ﭼﺮﺍ‬
‫ﺑﲑﻭﱎ ﳕﺎ ﺗﺎ ﺁﻥ ﺭﺍ ﮐﻪ ﳕﻮﺩﻩﺍﻯ ﳕﺎﱘ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻓﺮﻣﻮﺩﻩ ﺍﻯ ﻓﺮﻣﺎﱘ‪ .‬ﲝ ‪‬ﻖ ﺣﺮﻭﻓﺎﺕ ﺍﻋﻠﯽ ﻭ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﻃﻠﻌﺎﺕ ﺣﺴﲎ ﻭ ﻭﺟﻮﻫﺎﺕ ﻣﻸﻟﺌﻪ ﺩﺭ ﻋﻤﺎﺀ‪ .‬ﺍﻧﺖ ﺟﻮﺍﺩ ﮐﺮﱘ ﻭ ﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫ﺍﷲ ﺑﺎﻳﻦ ﺑﺎﻝ ﺷﮑﺴﺘﻪ ﺧﻮﺍﻫﻢ ﮐﻪ ﻃﲑﺍﻥ ﺍﺯ ﺟ ‪‬ﻮ ﻋﻤﺎﺀ ﻫﻮﻳ‪‬ﺖ ﳕﺎﱘ ﻭ ﺑﺎﻳﻦ ﺩﻝ ﺧﺴﺘﻪ ﺍﺯ ﻋﺎﱂ‬
‫ﺭﺿﻮﺍﻥ ﻭ ﺻﻔﺎﺀ ﺣﮑﺎﻳﺖ ﳕﺎﱘ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﺟﺰ ﺗﻮﺍﻡ ﻧﺒﻮﺩ ﮐﻪ ﻧﺼﲑﻡ ﺁﻳﺪ ﻭ ﻏﲑﺗﻮﺍﻡ ﻧﺸﺎﻳﺪ ﮐﻪ ﻇﻬﲑﻡ‬
‫ﺁﻳﺪ‪ .‬ﺍﻯ ﺁﻧﮑﻪ ﺍﺑﺪﺍﻉ ﻓﺮﻣﻮﺩﻯ ﻣﺮﺍ ﻣﻄﹼﻬﺮ ﺍﺯ ﳘﻪ ﺷﺄﻥ ﻭ ﺍﺧﺘﺮﺍﻋﻢ ﳕﻮﺩﻯ ﺑﻼ ﺍﻳﻦ ﻭ ﺁﻥ ﻭ ﳕﻮﺩﻯ‬
‫ﺁﻧﭽﻪ ﺟﺰ ﺗﻮ ﻧﻨﻤﻮﺩﻯ ﻭ ﻓﺮﻣﻮﺩﻯ ﺁﻧﺮﺍ ﮐﻪ ﺳﻮﺍﻳﺖ ﻧﺒﻮﺩﻯ‪ .‬ﺁﻭﺭﺩﻯ ﺑﺎﻣﺮﻯ ﮐﻪ ﺟﺰ ﺧﺪﺍﻭﻧﺪﻳﺖ‬
‫ﻧﺒﻮﺩ ﻭ ﻇﺎﻫﺮ ﳕﻮﺩﻯ ﺳﺮ‪‬ﻯ ﮐﻪ ﺳﻮﺍﺀ ﮐﱪﻳﺎﺋﻴﺖ ﻧﻨﻤﻮﺩ‪ .‬ﺍﳍﻰ ﺁﺩﻣﻰ ﮐﻪ ﺑﺪﻳﻊ ﻓﻄﺮﺕ ﺗﻮ ﺑﻮﺩ ﻣﺮ‪‬ﺓ‬
‫ﺍﻭﻟﯽ ﺩﺭ ﳘﲔ ﻧﻮﺭ ﻣﻮﺟﻮﺩ ﻭ ﺑﺎﻳﻦ ﻃﺮﺍﺯ ﻣﺼﻌﻮﺩ ﻭ ﺑﺎﻳﻦ ﳕﺎﻁ ﻣﺮﻓﻮﺩ ﻭ ﺑﺎﻳﻦ ﺗﮑﻴﻪﮔﺎﻩ ﻣﺸﻬﻮﺩ ﻭ‬
‫ﺍﺯ ﺍﻳﻦ ﺷﺮﺍﺏ ﻣﺴﻘﻰ ﻭ ﺍﺯ ﺍﻳﻦ ﲨﺎﻝ ﳏﮑﻰ ﺑﻮﺩ‪ .‬ﺍﳍﻰ ﮐﻪ ﺍﻭ ﺭﺍ ﺑﺎﻗﺘﻀﺎﻯ ﻣﺸﻴ‪‬ﺖ ﺗﻨﺰ‪‬ﻝ ﺩﺍﺩﻯ ﻭ‬
‫ﺑﺮﺷﺘﻪ ﺍﺭﺍﺩﺗﺖ ﮐﺸﻴﺪﻯ ﻭ ﺍﺯ ﻣﻘﺎﻡ ﻗﺪﺭ ﺍﻭ ﺭﺍ ﻣﺼ‪‬ﻮﺭ ﺑﻌﺎﱂ ﻗﻀﺎﺀ ﻟﻼﺩﺍﺀ ﺑﺎﺯﺩﺍﺷﱴ ﺑﺎﻳﻨﮑﻪ ﻣﻨﻢ‬
‫ﻣﺮﺁﺕ ﺻﻔﺎﺀ ﻭ ﺁﻳﻪ ‪‬ﺎﺀ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻀﺎﻯ ﺍﺟﻞ ﺑﺎﺫﻥﺍﷲ ﺍﻋﻠﯽ ﺧﻮﺍﻫﻢ ﺍﺯ ﮐﺘﺎﺏ ﻣﻨﻘﻮﺷﻪ ﮐﻪ‬
‫ﺻﺤﻴﻔﻪ ﻣﺴﻄﻮﺭﻩ ﺑﺮﺷﺤﺎﺕ ﺫﺭ‪‬ﺍﺕ ﻭﺟﻮﺩ ﮐﻪ ﻣﮑﻮ‪‬ﻥ ﺍﺯ ﻋﻠﹼﺖ ﺷﻬﻮﺩ ﮔﺮﺩﻳﺪ ﺧﻮﺍﻧﺪ ﻭ ﺣﻘﺎﻳﻖ‬
‫ﻣﻨﺠﻤﺪﻩ ﴰﺎ ﺭﺍ ﺑﺎﺷﺮﺍﻕ ﺿﻴﺎﺀ ﻭ ﲨﺎﻝ ﺍﺯﻝ ﺑﺬﻭﺑﺎﻥ ﺁﻭﺭﺩ‪ .‬ﺍﳍﻰ ﺷﻬﺎﺩﺕ ﻣﻰﺩﻫﻢ ﮐﻪ ﺍﺟﻞ‬
‫ﻣﻨﻘﻀﻰ ﻭ ﺳ ‪‬ﺮ ﻭﻋﺪﻩ ﻣﺴﺮﻯ ﺁﻣﺪﻩ ﻭ ﺁﻳﻪ ﻭﻋﺪﻳ‪‬ﻪ ﻭ ﻃﻠﻌﺔ ﺣﻘﹼﻴﻪ ﺁﻣﺪﻩ ﻭ ﺍﺯ ﻣﻘﺎﻡ ﺍﻋﻠﯽ ﻭ ﻣﻨﻈﺮ‬
‫ﮐﱪﻯ ﻣﺸﺮﻕ ﮔﺮﺩﻳﺪﻩ ﺑﺎﻧ‪‬ﻰ ﺍﻧﺎﺍﷲ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﻧﺎﺍﻟﻌﻠﹼﻰ ﺍﻟﮑﺒﲑ ‪.‬‬
‫ﺍﳍﻰ ﺍﳍﻰ ﲝ ‪‬ﻖ ﺫﺍﺕ ﺍﻋﻼﻳﺖ ﮐﻪ ﻧﻔﺲ ﻣﻘﺪ‪‬ﺱ ﺍﻭﺳﺖ ﻭ ﲝﺮﻣﺖ ﮐﻴﻨﻮﻧﻴ‪‬ﺖ ﺍ‪‬ﺎﻳﺖ ﮐﻪ ﲦﺮﻩ‬
‫ﻓﻄﺮﺕ ﺍﻭﺳﺖ ﻭ ﲝ ‪‬ﻖ ﺍﻧﻴ‪‬ﺖ ﻗﺪﳝﺖ ﮐﻪ ﺁﻳﺖ ﻗﺪﺭﺕ ﺍﻭﺳﺖ ﻭ ﲝ ‪‬ﻖ ﺳﻠﻄﻨﺖ ﻋﻈﻴﻤﺖ ﮐﻪ ﳘﺎﻥ‬
‫ﻣﺸﻴ‪‬ﺖ ﺍﻭﺳﺖ ﺩﺭﻳﺎﺏ ﻣﺎ ﻭﺍﻣﺎﻧﺪﮔﺎﻥ ﺗﻴﻪ ﺧﺴﺮﺍﻥ ﺭﺍ ﻭ ﺑﭽﺸﺎﻥ ﲟﺎ ﻟﺬﹼﺕ ﻋﻔﻮ ﻭ ﻏﻔﺮﺍﻥ ﺭﺍ‪ .‬ﺍﳍﻰ‬
‫ﺑﺂﻥ ﺭﲪﱴ ﮐﻪ ﻣﺎ ﺭﺍ ﺑﺪﺍﻥ ﺑﻮﺩ ﻓﺮﻣﻮﺩﻯ ﻭ ﺷﻰﺀ ﺟﺰ ﺍﻭ ﻧﺒﻮﺩ ﮐﻪ ﻣﺎ ﺭﺍ ﺑﺮﺍﻩ ﺁﻭﺭ ﻭ ﺑﺮﺿﺎﻯ ﺧﻮﺩ‬
‫ﺑﺮﺁﻭﺭ ﺗﺎ ﺁﻧﮑﻪ ﺍﺯ ﮐﺸﺎﮐﺶ ﻧﻔﺲ ﺍﻣ‪‬ﺎﺭﻩ ﺭﻫﻴﻢ ﻭ ﻣﻬﻴ‪‬ﺎﻯ ﻟﻘﺎﻯ ﺑﺎﺻﻔﺎﻳﺖ ﮔﺮﺩﱘ‪ .‬ﻳﺎ‬
‫ﺍﺭﺣﻢﺍﻟﹼﺮﺍﲪﲔ ﺭﲪﻰ ﺭﲪﻰ ﺭﲪﻰ‪ .‬ﻳﺎ ﺧﲑﺍﻟﻐﺎﻓﺮﻳﻦ ﻧﻈﺮﻯ ﻧﻈﺮﻯ ﻧﻈﺮﻯ ﮐﻪ ﮐﺎﺭ ﺍﺯ ﺩﺳﺖ ﺭﻓﺖ‬
‫ﻭ ﮐﺸﱴ ﻏﺮﻕ ﮔﺮﺩﻳﺪ ﺻﺒﺢ ﺩﻣﻴﺪ ﻭ ﻣﺎ ﺭﺍ ﻣﻔﺮ‪‬ﻯ ﻧﻴﺴﺖ ﻭ ﺷﺄﻥ ﺍﻗﺒﺎﻝ ﻭ ﺍﺩﺑﺎﺭ ﻣﺎ ﻳﮏ ﺍﺳﺖ‪.‬‬
‫ﺍﳍﻰ ﻣﺸﺎﻫﺪﻩ ﻣﻰﳕﺎﱘ ﮐﻪ ﺍﺣﺪﻯ ﺭﺍ ﻭﺟﻮﺩ ﻧﻪ ﺗﺎ ﻣﻮﺟﻮﺩ ﳕﺎﻳﻨﺪ ﻭ ﺫﻯﺣﺪ‪‬ﻯ ﺭﺍ ﳎﺎﻝ ﻧﻴﺴﺖ ﮐﻪ‬
‫ﺗﻨﻄﹼﻖ ﻓﺮﻣﺎﻳﻨﺪ‪ .‬ﺑﻞ ﺧﺘﻢ ﺑﺮ ﺍﻟﺴﻦ ﻭ ﺍﻓﻮﺍﻩ ﻭﮐﻨ‪‬ﺎ ‪‬ﻤﺎ ﺑﲔ ﻳﺪﻯ ﺍﻳﺸﺎﻥ ﮔﻮﺍﻩ‪ .‬ﺍﳍﻰ ﺍﻳﻦ ﺗﻨﻄﹼﻘﻢ ﺍﺯ‬
‫ﺍﺷﺮﺍﻕ ﲨﺎﻝ ﻭ ﻓﻀﻞ ﺍﮐﱪ ﺗﻮ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺗﺒﻠﹼﺠﻢ ﺍﺯ ﺿﻴﺎﺀ ﺟﻼﻝ ﺍﻣﺮ ﺍﺣﺘﻢ ﺗﻮ ﺍﺳﺖ ﮐﻪ ﻣﺮﺍ‬
‫ﻭﺣﺪﺓ ﺩﺭﮔﺮﻓﺘﻪ ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺗﻠﺠﻠﺞ ﺑﺎﺯ ﺩﺍﺷﺘﻪ ﺗﺎ ﺍﻣﺮﺕ ﭼﻮ ﻧﺰﻳﻞ ﻭ ﺣﮑﻤﺖ ﭼﻮ ﺩﻟﻴﻞ ﻓﺮﻣﺎﻳﺪ‪.‬‬
‫ﱃ ﻟﻠﹼﺼﺎﺑﺮﻳﻦ‪ .‬ﻃﺎﻫﺮﻩ‪.‬‬
‫ﺏﺍﻟﻌﺎﳌﲔ ﻭ ﻫﻮ ﺧﲑ ﻭ ﹼ‬‫ﺍﳊﻤﺪﷲ ﺭ ‪‬‬
‫ﺍﳍﻰ ﺁﻧﭽﻪ ﻣﺮﺍ ﺑﺎﻳﺪ ﺍﺯ ﺗﻮ ﺁﻳﺪ ﻭ ﺁﻧﺮﺍ ﮐﻪ ﺗﻮ ﺷﺎﻳﺪ ﻏﲑﺕ ﻧﺒﺎﻳﺪ‪ .‬ﺍﳍﻰ ﺍﺑﺪﺍﻉ ﻓﺮﻣﻮﺩﻯ ﺁﻧﺮﺍ ﮐﻪ‬
‫ﺧﻮﺩ ﺧﻮﺍﺳﱴ ﻭ ﺍﻭ ﺭﺍ ﺑﺎ ﻧﻴ‪‬ﺖ ﺧﻮﺩ ﺁﺭﺍﺳﱴ ﭘﺲ ﺩﺭ ﻣﻘﺎﻡ ﺍﺩﺍﺋﺶ ﺧﻮﺍﺳﱴ‪ .‬ﺍﳍﻰ ﺷﻬﺎﺩﺕ ﻣﻰ‬
‫ﺩﻫﻢ ﮐﻪ ﻗﻴﺎﻡ ﻓﺮﻣﻮﺩ ﺑﺮﺍﺳﱴ ﻭ ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩ ﺁﻧﭽﻪ ﺧﻮﺍﺳﱴ‪ .‬ﺍﷲ ﻧﺼﺮﺗﺶ ﺍﺯ ﮐﻪ ﻭ ﺳ ‪‬ﺮ ﺩﻋﻮﺗﺶ ﺍﺯ‬
‫ﮐﻪ ﺟﻮﱘ‪ .‬ﺍﳍﻰ ﳕﻰﺑﻴﻨﻢ ﺟﺰ ﺫﺍﺕ ﭘﺎﮎ ﰉﻣﺜﺎﻟﺖ ﻣﺘﻤﮑﹼﲎ ﮐﻪ ﺍﺯ ﻭﻯ ﺍﺳﺘﻌﺎﻧﺖ ﺟﻮﱘ ﻭ ﳕﻰﻳﺎﰈ‬
‫ﺳﻮﺍﻯ ﻭﺟﻪ ﻓﻌ‪‬ﺎﻟﺖ ﻣﻘﺘﺪﺭﻯ ﺗﺎ ﻃﻠﺐ ﻓﺘﺢ ﳕﺎﱘ‪.‬‬
‫ﺍﳍﻰ ﺗﻮ ﺍﺑﺪﺍﻉ ﻓﺮﻣﻮﺩﻩﺍﻯ ﻭ ﺗﻮ ﺍﺧﺘﺮﺍﻉ ﳕﻮﺩﻩﺍﻯ‪ .‬ﺗﻮ ﺍﻣﺮ ﺑﻘﻴﺎﻡ ﳕﻮﺩﻩﺍﻯ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﺧﻮﺩ ﺧﻮﺍﺳﱴ‬
‫ﺁﻭﺭﺩﻩﺍﻯ‪ .‬ﺑﺎﻳﺪ ﻧﺼﺮ ﲤﺎﻡ ﻭ ﺷﺎﻳﺪ ﺍﳒﺎﺯ ﺯﻣﺎﻡ ﻭ ﺁﻳﺪﺕ ﻧﻈﻢ ﺍﻧﺘﻈﺎﻡ ﺍﻯ ﻣﻠﻴﮏ ﻋﻼﹼﻡ ﻭ ﺍﻯ ﺣﺒﻴﺐ‬
‫ﺍﻫﻞ ﻣﻘﺎﻡ‪ .‬ﻧﻴﺴﺖ ﻏﲑﺕ ﻣﻮﺟﻮﺩ ﺗﺎ ﻟﺐ ﺑﺎﻧﺎ ﺍﳌﻘﺼﻮﺩ ﮔﺸﺎﻳﺪ ﻭ ﺳﻮﺍﻳﺖ ﻧﻴﺴﺖ ﻭ ﻧﺎﺑﻮﺩ ﮐﻰ ﺍﺯ‬
‫ﺍﻭ ﮐﺎﺭ ﺑﻮﺩ ﺁﻳﺪ‪.‬‬
‫ﺩﺭﻳﺎﺏ ﮐﻪ ﻧﺼﺮ ﺗﻮ ﺑﺮ ﺗﻮ ﺭﻭﺍﺳﺖ ﻭ ﺑﮕﲑ ﮐﻪ ﺣ ‪‬ﻖ ﺗﻮ ﺗﻮ ﺭﺍ ﺳﺰﺍﺳﺖ‪ .‬ﺍﻯ ﺑﻔﺪﺍﻯ ﳏﺒ‪‬ﺎﻥ ﻭﺟﻪ‬
‫ﺐ ﺗﻮ ﺷﻴﺊ ﺩﻳﮕﺮ ﺭﺍ ﳔﻮﺍﺳﺘﻨﺪ ﻭ ﺑﻘﺮﺑﺎﻥ ﻋﺎﺭﻓﺎﻥ ﺑﺰﻡ ﻭﺻﺎﻟﺖ ﮐﻪ ﲜﺰ‬ ‫ﺟﻼﻟﺖ ﮐﻪ ﲜﺰ ﺗﻮ ﻭ ﺣ ‪‬‬
‫ﺗﻮ ﻧﻈﺮ ﻧﻨﻤﻮﺩﻧﺪ ﻭﺷﲕﺀ ﺩﻳﮕﺮ ﳒﺴﺘﻨﺪ‪ .‬ﭼﻮﻥ ﺍﺯ ﻣﺸﻌﺮ ﻣﺼﻔﹼﺎ ﮐﻪ ‪‬ﻤﺎﻥ ﺁﻥ ﺑﺪﻉ ﻓﺮﻣﻮﺩﻯ ﺩﺭ‬
‫ﺁﻥ ﻟﻘﺎﺀ ﺗﺮﺍ ﺩﻳﺪﻧﺪ ﻭ ﺍﺯ ﻏﲑﺕ ﺑﺎﻟﮑﻠﹼﻴﻪ ﺭﻫﻴﺪﻧﺪ ﻭ ﭼﻮﻥ ﲜﺬﺏﺍﻟﹼﻄﺮﻑ ﺩﺭ ﺣﲔ ﲤﮑﹼﻨﺖ ﺑﺮ ﻣﺴﻨﺪ‬
‫ﻋﻄﺎﺀ ﺭﺳﻴﺪﻧﺪ ﻭ ﺍﺯ ﮐ ﹼﻞ ﰱ ﮐ ﹼﻞ ﻭﺍﺭﻫﻴﺪﻧﺪ ﺯﻫﻰ ﺷﺮﺍﻓﺖ ﮐﱪﻯ ﻭ ﺣﺒ‪‬ﺬﺍ ﺍﺯ ﺍﻳﻦ ﺳﻠﻄﻨﺖ ﻋﻈﻤﻰ‬
‫ﮐﻪ ﳐﺼﻮﺹ ﺧﺼﻴﺼﺎﻥ ﮔﺮﺩﻳﺪ ﻭ ﺑﺎﻳﺸﺎﻥ ﺍﺯ ﮐﺮﻣﺎﺕ ﻣﻠﻴﮏ ﺍﻋﻠﯽ ﺭﺳﻴﺪ‪ .‬ﺍﷲﺍﮐﱪ ﮐﻪ ﺑﺪﺀ ﻭ‬
‫ﺍﻧﺘﻬﺎﺋﻰ ﻻﺟﻞ ﻓﻴﻮﺿﺎﺕ ﻧﺎﺯﻟﻪ ﺍﺯ ﻣﺼﺪﺭ ﻓﻀﻞ ﺍﻳﺸﺎﻥ ﻏﲑﻣﻘﺪ‪‬ﺭ ﻭ ﻏﺎﻳﺖ ﺑﺪﺍﺋﻰ ﺍﺯ ﺟﻬﺖ ﻧﻔﺎﺩ‬
‫ﻋﻄﻴ‪‬ﻴﺎﺗﺸﺎﻥ ﻏﲑﻣﺼ ‪‬ﻮﺭ‪ .‬ﷲ ﺍﳊﻤﺪ ﺣﺒﻴﺐ ﺍﻟﻌﺎﺭﻓﲔ ﮐﻪ ﺍﻇﻬﺎﺭ ﺧﺪﺍﻭﻧﺪﻯ ﺧﻮﺩ ﻓﺮﻣﻮﺩ ﻭ ﺍﺑﺮﺍﺯ‬
‫ﻓﻴﺾ ﻻﻳﺘﻨﺎﻫﻰ ﺧﻮﺩ ﳕﻮﺩ ﮐﻪ ﺍﺣﺪﻯ ﺭﺍ ﺍﺯ ﺫﺭ‪‬ﺍﺕ ﻭﺟﻮﺩ ﺍﺯ ﺁﺷﺎﻣﻴﺪﻥ ﺍﺯ ﮐﺄﺱ ﻭﺟﻮﺩ ﺍﺯ ﺑﺮﮐﺖ‬
‫ﺍﺣﺮﻑ ﺟﻮﺩ ﻭﺍﻧﮕﺬﺍﺷﺖ ﻭ ﺩﺭ ﻧﺰﺩ ﮐ ﹼﻞ ﮐﺎﺋﻨﺎﺕ ﺍﺯ ﺍﻧﻌﺎﻡ ﻻﻳﺘﻨﺎﻫﻴﻪ ﻣﺸﻬﻮﺩ ﺍﺯ ﻓﻀﻞ ﻳﻮﻡ ﻣﻮﻋﻮﺩ‬
‫ﺏﺍﻟﻌﺎﳌﲔ‪ .‬ﻃﺎﻫﺮﻩ‪.‬‬‫ﮔﺬﺍﺷﺖ‪ .‬ﻣﻰﮔﻮﱘ ﺁﻧﭽﻪ ﺭﺍ ﮔﻮﺋﻰ ﻭ ﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫‪ _ ١١‬ﻣﺮﻗﻮﻣﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺍﺻﺤﺎﺏ ﺍﺭﺽ ﺻﺎﺩ )ﺍﺻﻔﻬﺎﻥ( )‪.(٤٢‬‬
‫ﻫﻮﺍﷲ ﺍﳌﻠﮏ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻌﺴﻮﻑ‪ .‬ﺳﺒﺤﺎﻥ ﺍﻟﹼﺬﻯ ﻇﻬﺮ ﺍﻣﺮﺍﻟﹼﺬﻯ ﻫﻮ ﳏﺘﻮﻡ ﻣﻦ ﻋﻨﺪﻩ ﻭ ﻧﺰ‪‬ﻟﻪ ﺑﻘﺪﺭ‬
‫ﻣﻌﻠﻮﻡ ﻭ ﺍﳊﻤﺪﷲ ﺍﻟﹼﺬﻯ ﺍﺧﺮﺝ ﺻﺤﻴﻔﺔﺍﻟﹼﱴ ﻫﻰ ﰱ ﺑﻴﺖ ﺍ‪‬ﺎﺏ ﻣﮑﻨﻮﻥ ﻭ ﲞﺎﰎ ﺍﻟﺮ‪‬ﺏ ﳐﺘﻮﻡ ﻭ ﻻ‬
‫ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ‪ ،‬ﻣﺎ ﻋﻈﻢ ﺻﻨﻌﻪ ﻭ ﮐﱪ ﻟﻄﻔﻪ ﻭ ﻋﺠﺐ ﺍﻣﺮﻩ‪ .‬ﻗﺪ ﺍﻓﺘﱳ ﺍﻟﹼﺬﻳﻦ ﺍﻗﺴﻤﻮﺍ ﺑﺎﷲ ﺟﻬﺪ‬
‫ﺍﳝﺎﻬﻧﻢ‪ .‬ﻟﺌﻦ ﺟﺎﺋﺘﻬﻢ ﺁﻳﺔ ﻣﻦ ﻋﻨﺪﺍﷲ ﻟﻴﺆﻣﻨ‪‬ﻦ ‪‬ﺎ ﻭ ﻗﺪ ﺟﺎﺋﺘﻬﻢ ﻭ ﺍﺣﺎﻃﺖ ﻋﻠﻴﻬﻢ ﻣﻦ ﮐ ﹼﻞ ﺍﳉﻬﺎﺕ‬
‫ﻭ ﻫﻢ ﻻﻳﺸﻌﺮﻭﻥ ﻭ ﻻ ﻳﻌﻘﻠﻮﻥ ﻭ ﻻ ﻳﻠﺘﻔﺘﻮﻥ‪ .‬ﺍﷲﺍﮐﱪ ﺭﺑ‪‬ﻰ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻌﺴﻮﻑ ﺍﳌﻘﺘﺪﺭ ﺍﻟﹼﺬﻯ ﺍﻇﻬﺮ‬
‫ﻧﻮﺭﺍﳌﺴﺘﻮﺭ ﰱ ﻫﺬﻩ ﺍﻟﻠﹼﻴﻠﺔ ﺍﻟﹼﻈﻠﻤﺎﺀ ﺍﻟﺪﳚﻮﺭ ﻧﺎﻃﻘﹰﺎ ﺑﺜﻨﺎﺋﻪ ﻣﺎﺣﻴﹰﺎ ﻵﺛﺎﺭﻩ ﻭ ﳎﺬﺏ ﺍﻟﹼﺬﺭﺍﺕ ﺍﻟﯽ ﻃﻠﻌﺔ‬
‫ﻭﺟﻬﻪ ﺍﻟﻐﻔﻮﺭ‪ .‬ﻓﻴﺎﳍﺎ ﻣﻦ ﻧﻮﺭﺍﻟﹼﺬﻯ ﮐﻮ‪‬ﻥ ﮐﻴﻨﻮﻧﻴ‪‬ﺘﻪ ﻣﻦ ﻃﲔ ﺍﺭﺽ ﺍﳌﻘﺪ‪‬ﺳﺔ ﺍﻟﹼﱴ ﮐﺘﺐﺍﷲ‬
‫ﻋﻠﻴﻬﺎﺍﻟﹼﻄﻬﺎﺭﺓ ﻣﻦ ﮐ ﹼﻞ ﺍﻻﺭﺟﺎﺱ ﻭ ﺍﳌﺮﺍﻗﺒﺔ ﻋﻦ ﺍﻻﻧﻄﻤﺎﺱ ﰱ ﻃﻤﻄﺎﻡ ﺍﻟﹼﺰﻳﻎ ﻭ ﺍﻻﺩﻣﺎﺱ‪ .‬ﻓﻴﺎﳍﺎ ﻣﻦ‬
‫ﻇﻬﻮﺭ ﺍﻟﹼﺬﻯ ﻫﻮ ﻋﲔ ﺍﻟﺒﻄﻮﻥ ﻭ ﺳ ‪‬ﺮ ﺍﻟﮑﺎﻑ ﺍﳌﺴﺘﺪﻳﺮﺓ ﺍﻟﺒﺪﻳﻌﺔ ﰱ ﺍﻟﹼﻨﻮﻥ‪ .‬ﻳﺎ ﺍﻫﻞ ﺍﻟﺒﻄﻮﻥ ﺍﻟﹼﺬﻳﻦ‬
‫ﻃﻬ‪‬ﺮﮐﻢﺍﷲ ﻋﻦ ﺭﻳﺐ ﺍﳌﻨﻮﻥ ﻭ ﺍﻟﻘﻠﻢ ﻭ ﻣﺎ ﻳﺴﻄﺮﻭﻥ‪ .‬ﻣﺎ ﺍﻧﺎ ﺑﻨﻌﻤﺔ ﺭﺑ‪‬ﮑﻢ ﲟﺠﻨﻮﻥ‪ .‬ﺍﲰﻌﻮﺍ ﻧﺪﺍﺋﻰ‬
‫ﻭﺍﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﺴ‪‬ﺠﻮﻥ ﻭ ﻗﻔﻮﺍ ﺑﺒﺎﺏﺍﷲ ﺍﻟﹼﺮﻓﻴﻊ ﻭ ﺍﻋﺮﻓﻮﺍ ﺭﻣﺰ ﺍﳌﮑﻨﻮﻥ ﻭ ﺍﺣﻔﻈﻮﺍ ﺳ ‪‬ﺮ ﺍﳌﺼﻮﻥ‪.‬‬
‫ﺍﲰﻌﻮﺍ ﻭ ﺍﻋﺮﻓﻮﺍ ﻭ ﺍﺻﻐﻮﺍ ﻭ ﺗﻨﺒ‪‬ﻬﻮﺍ ﻭ ﻻ ﺗﻌﺮﺿﻮﺍ ﻓﺘﺨﺴﺮﻭﺍ‪ .‬ﻓﺎ ﹼﻥ ﺑﺎﺏ ﺍﻟﻔﻀﻞ ﻗﺪ ﻓﺘﺢ ﻋﻠﻴﮑﻢ ﻣﺮ‪‬ﺓ‬
‫ﺍﺧﺮﻯ ﺑﻌﺪﺍﻟﹼﺬﻯ ﺳﺪ‪‬ﻳﺘﻤﻮﻩ ﻣﻦ ﺍﺷﺎﺭﺍﺕ ﺍﻟﹼﺴﻮﺀ ﻭ ﺍﻧﻈﺮﻭﺍ ﺑﻨﻈﺮﺓﺍﳌﻮﺩﻋﺔ ﻓﻴﮑﻢ ﺍﻟﯽ ﻃﻠﻌﺔﺍﷲ ﺍﳌﺘﺠﻠﹼﻴﺔ‬
‫ﳌﺎ ﺳﻮﻯ ﺑﺂﻳﺎﺕ ﺭﺑ‪‬ﻪ ﺍﻟﻌﻠ ‪‬ﻰ ﺍﻻﻋﻠﯽ ﻭ ﺍﻋﻠﻤﻮﺍ ﺍﻧ‪‬ﮑﻢ ﻇﻠﻤﺘﻢ ﺍﻧﻔﺴﮑﻢ ﺑﺎﻋﺮﺍﺿﮑﻢ ﻋﻦ ﺗﺸﻌﺸﻊ‬
‫ﺑﺮﻭﻕ ﲨﺎﻝ ﺍﻻﺯﻟﻴ‪‬ﺔ ﻭ ﻫﻴﮑﻞ ﺍﹼﻟﺴ‪‬ﺒﻮﺣﻴ‪‬ﺔ ﻭ ﻣﻈﻬﺮﺍﻟﹼﺼﻤﺪﻳ‪‬ﺔ ﺑﻌﺰ‪‬ﺓ ﺭﺑ‪‬ﻰ‪ .‬ﻗﺪ ﲡﻠﹼﻰ ﻋﻠﻴﮑﻢ ﻧﻮﺭﺍﷲ‬
‫ﺍﻟﺒﺪﻳﻊ ﺍﻟﺬﻯ ﮐﻮ‪‬ﻧﺖ ﺣﻘﻴﻘﺔ ﻣﻦ ﻣﺎﺀ ﺍﳉﺎﺭﻯ ﻣﻦ ﺳﺤﺐ ﺍﳌﮑﻔﻬﺮﺓ ﻣﻦ ﻋﻤﺎﺀ ﺍﻻﺣﺪﻳ‪‬ﺔ‪ .‬ﺑﻌﺰ‪‬ﺓ ﺭﺑ‪‬ﻰ‬
‫ﻗﺪ ﻫﻠﮑﺘﻢ ﺍﻧﻔﺴﮑﻢ ﻭ ﺍﻟﻘﻴﺘﻤﻮﻫﺎ ﰱ ﺗﻴﻪ ﺍﻟﺒﻌﺪ ﻭ ﺣﺴﺮﰎ ﺣﺴﺮﺍﺗﹰﺎ ﻋﻈﻴﻤﹰﺎ‪ .‬ﻳﺎ ﻗﻮﻡ ﻗﺪ ﻃﻠﻊ ﺍﻟﻔﺠﺮ‬
‫ﻣﻦ ﺍﻓﻖ ﺍﻟﺴ‪‬ﻮﺩﺍﺀ ﺍﻟﹼﺬﻯ ﮐﻮ‪‬ﻧﺖ ﻣﻦ ﺍﺩﺑﺎﺭﮐﻢ‪ .‬ﻓﺎﻧﻈﺮﻭﺍ ﺑﻨﻈﺮﺓ ﺻﺎﻓﻴﺔ ﺑﺪﻳﻌﺔ ﻭ ﺍﻋﺮﻓﻮﺍ ﺣﮑﻢ ﺭﺑ‪‬ﮑﻢ‬
‫ﻓﺎ ﹼﻥﺍﷲ ﻗﺪﻣ ‪‬ﻦ ﻋﻠﻴﮑﻢ ﺑﺎﺧﺒﺎﺭﮐﻢ ﻭ ﺗﺬﹼﮐﺮﮐﻢ ﺑﺂﻳﺎﺗﻪ ﺍﳌﻨﻴﻌﺔ‪ .‬ﻳﺎ ﻣﻼﺀ ﺍﻻﻧﻮﺍﺭ ﺗﻌﻠﹼﻤﻮﺍ ﺳﺒﻞ ﺍﻟﻌﺒﻮﺩﻳ‪‬ﺔ‬
‫ﻣﻦ ﻋﺒﺪﺍﻟﹼﺼﺎﱀ ﻭ ﺍﻟﻨ‪‬ﻮﺭ ﺍﻟﻠﹼﺎﺋﺢ ﻭ ﺍﻟﹼﺴﺮ ﺍﻟﻘﺎﻃﻊ ﻭ ﺍﻟﹼﺮﻣﺰ ﺍﳉﺎﻣﻊ ﺍﻟﹼﺬﻯ ﺍﻧﻘﻄﻊ ﺑﮑﻠﹼﻪ ﺍﻟﯽﺍﷲ ﻭ ﻓﺎﺯ‬
‫ﺑﻠﻘﺎﺋﻪ ﻭ ﻃﺎﺭ ‪‬ﻮﺍﻩ ﻓﺎﻧ‪‬ﻪ ﺻﻠﹼﻰﺍﷲ ﻋﻠﻴﻪ ﻣﺎ ﺍﻟﺘﻔﺖ ﺍﻟﯽ ﺍﺣﺪ ﻭ ﻣﻀﻰ ﺣﻴﺚ ﻣﺎ ﺍﻣﺮﺍﷲ‪ .‬ﻳﺎ ﺍﺧﻮﺍﱏ‬
‫ﺏﺍﻟﻌﺎﳌﲔ ﻟﻴﺲ ﺍﺣﺪ ﻣﻨ‪‬ﺎ ﻣﺜﻠﻪ ﻭ ﻣﺎ ﮐﻨ‪‬ﺎ‬ ‫ﺍﻟﹼﺼﺎﳊﲔ ‪ ...‬ﺍﻻﮐﺮﻣﲔ ﺑﻌﺰ‪‬ﺓ ﻣﻮﻻﻯ ﺩﻳ‪‬ﺎﻥ ﺍﻟﹼﺪﻳﻦ ﻭ ﺭ ‪‬‬
‫ﺷﺒﻬﻪ‪ .‬ﻓﻘﺪ ﮐﺸﻒﺍﷲ ﺍﻟﻐﻄﺎﺀ ﻭ ﺑﺼ‪‬ﺮﻧﺎ ﲟﺎ ﻫﻮ ﳓﻦ ﻋﻠﻴﻪ ﻋﺎﮐﻔﻮﻥ ﻳﺎ ﺍﺧﻮﺍﱏ ﺍﺷﻬﺪﺍﷲ ﺭﺑ‪‬ﻰ ﻭ ﻣﺎ‬
‫ﻫﻮ ﰱ ﻋﻠﻤﻪ ﺍﻥ ﻫﺬﻩ ﺍﻟﻨ‪‬ﻤﻠﺔ ﻗﺪ ﺷﺎﻫﺪﺕ ﻣﻦ ﻫﺬﺍ ﺍﻟﹼﻄﲑ ﺍﳌﺆﺭ‪‬ﻕ ﰱ ﺟﻮ‪‬ﺍﻟﻌﻤﺎﺀ ﻭ ﺍﳌﻨﻐﻤﺲ ﰱ‬
‫ﲝﺮﺍﳌﺴﮏ ﺍﳊﻤﺮﺍﺀ ﻧﻈﺮﹰﺍ ﺻﺤﻴﺤﹰﺎ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻭ ﻓﻄﺮﺓ ﺳﺎﳌﺔ‪ ...‬ﺍﺷﻬﺪ ﺍﷲ ﺭﺑ‪‬ﻰ ﻣﺎ ﺭﺃﺕ ﻋﲔ ﺍﻟﹼﺪﻫﺮ‬
‫ﲟﺜﻠﻪ‪ .‬ﻣﻨﺪﮐﹼﺎ ﺍﻧﻴ‪‬ﺘﻪ‪ ،‬ﻣﺘﻼﺷﻴﹰﺎ ﻇﻠﻤﺘﻪ‪ ،‬ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺑﺌﺮ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﳐﺎﻟﻔﹰﺎ ﳍﻮﺍﻩ‪ ،‬ﺗﺎﺑﻌﹰﺎ ﻟﺮﺿﺎﺀ ﻣﻮﻻﻩ‪.‬‬
‫ﺍﺗ‪‬ﻘﻮﺍﷲ ﻳﺎ ﺍﻫﻞ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﺳﺘﻐﻔﺮﻭﺍ ﺭﺑ‪‬ﮑﻢ ﻳﺎ ﺍﻫﻞ ﺍﻟﻌﻴﺎﻥ ﲟﺎ ﻗﺼﺮﰎ ﰱ ﺣﻘﹼﻪ ﻭ ﻣﺎ ﻭﺻﻠﺘﻢ ﺑﺎﻣﺮ ﺭﺑ‪‬ﻪ‬
‫ﻭ ﻻ ﺗﻐﻔﻠﻮﺍ ﻋﻦ ﺳ ‪‬ﺮ ﺍﻻﻋﻈﻢ ﻭ ﺭﻣﺰ ﺍﳌﻨﻤﻨﻢ ﻭ ﳕﻂ ﺍﻻﻭﺳﻂ ﺍﻻﻗﻮﻡ‪ .‬ﺍﷲﺍﮐﱪ ﺭﺑ‪‬ﻰ ﮐﺒﲑﹰﺍ ﻭ ﺳﺒﺤﺎﻥ‬
‫ﺏ ﺍﺩﺭﮎ ﺍﻣﺘﮏ ﺍﻟﻔﻘﲑﺓ ﻭ ﺍﺩﺧﻠﻬﺎ‬ ‫ﻼ ﻣﺎ ﺧﻔﻰ ﻣﮑﺮﻩ ﻭ ﻣﺎ ﺍﺷ ‪‬ﺪ ﺑﻄﺸﻪ ﺍﻯ ﺭ ‪‬‬ ‫ﺭﺑ‪‬ﻰ ﺑﮑﺮ ﹰﺓ ﻭ ﺍﺻﻴ ﹰ‬
‫ﺑﺮﲪﺘﮏ ﰱ ﻋﺒﺎﺩﮎ ﺍﻟﹼﺼﺎﳊﲔ‪ .‬ﻣﻮﻻﻯ ﺑﻌﺰ‪‬ﺗﮏ ﺍﺭﻯ ﺑﺮﻭﻕ ﺳﻄﻮﺗﮏ ﻭ ﲢﺮ‪‬ﮎ ﺧﻴﻂ ﻏﻀﺒﮏ‪.‬‬
‫ﺏ ﺍﺟﻌﻠﲎ ﻣﻦ ﺍﻭﻟﻴﺎﺀ ﻭﻟﻴ‪‬ﮏ ﺍﻟﹼﺬﻯ ﻻ ﻳﺴﺮﻑ ﰱ ﺍﻟﻘﺘﻞ ﻻﺧﺬ ﻧﺎﺭ ﺷﻴﻌﺘﮏ ﺍﻧ‪‬ﻪ ﮐﺎﻥ ﻣﻨﺼﻮﺭﹰﺍ‬ ‫ﺍﻯ ﺭ ‪‬‬
‫ﻣﻦ ﻋﻨﺪﮎ‪ .‬ﻳﺎ ﺍﻫﻞ ﺍﻟﻨ‪‬ﻈﺮ ﻭ ﺍﻻﻳﻘﺎﻥ ﻭ ﻳﺎ ﺍﻫﻞ ﺍﻟﹼﺰﮐﺎﻭﺓ ﻭ ﺍﻻﺣﺴﺎﻥ ﺯﮐﹼﻮﺍ ﺍﻧﻔﺴﮑﻢ ﻋﻦ ﻏﲑ‬
‫ﻃﻠﻌﺔﺍﷲ ﺍﳌﻠﮏ ﺍﻟﻌﺪﻝ ﺍﻟﹼﺴﻠﻄﺎﻥ‪ .‬ﺳﺎﺩﺍﺗﻰ ﺑﺎﰉ ﺍﻧﺘﻢ ﻭ ﺍﻣ‪‬ﻰ ﻭ ﻣﺎ ﰱ ﻋﻠﻢ ﺭﺑ‪‬ﻰ ﻻ ﺗﻐﻔﻠﻮﺍ ﻋﻦ ﺣﮑﻢ‬
‫ﺍﻟﹼﺸﻤﺲ ﻭ ﺍﻟﻘﻤﺮ ﲝﺴﺒﺎﻥ ﻭ ﺍﻋﺮﻓﻮﺍ ﺭﺍﻳﺎﺕ ﺍﻟﹼﱴ ﺭﻓﻌﺖ ﳌﻌﺮﻓﺔ ﺍﻻﺭﮐﺎﻥ ﻭ ﻻ ﲡﻌﻠﻮﺍ ﺍﻧﻔﺴﮑﻢ‬
‫ﺳﺎﺋﺮﻭﻥ ﰱ ﻭﺍﺩﺍﻟﻌﺴﺮ ﻭ ﺍﳊﺮﻣﺎﻥ ﺑﻌﺰ‪‬ﺓ ﺭﺑ‪‬ﻰ ﺍ ﹼﻥ ﲝﺮﺍﻟﻔﺘﻨﺔ ﺩﺍﺋﻢ ﺍﻟﻔﻮﺭﺍﻥ ﻭ ﻣﺎ ﻳﻨﺠﻮ ﻣﻨﻬﺎ ﺍ ﹼﻻ ﻣﻦ‬
‫ﺍﺳﺒﻘﻪ ﻋﻨﺎﻳﺔ ﺭﺑ‪‬ﻪ ﺍﳌﻠﮏ ﺍﻟﺪ‪‬ﻳﺎﻥ‪ .‬ﻣﻮﺍﻟﯽ ﻓﻀﻠﮑﻢ ﻗﺪ ﺍﻧﻄﻘﲎ ﻭ ﻧﻮﺭﺍﻧﻴ‪‬ﺘﮑﻢ ﻗﺪ ﺍﳒﺬﺑﺘﲎ ﻭ ﺍﺳﺘﻘﺎﻣﺘﮑﻢ‬
‫ﻗﺪ ﺍﻗﺎﻣﺘﲎ ﻭ ﺍ ﹼﻻ ﺑﻌ ‪‬ﺰّﺓ ﺭﺑ‪‬ﻰ ﻗﺪ ﮐﻨﺖ ﰱ ﺯﺍﻭﻳﺔ ﻣﻄﺮﻭﺣﺔ ﻭ ﺧﺮﺳﹰﺎ ﻣﻦ ‪‬ﺎﺟﻢ ﺍﺳﻬﺎﻡ ﺍﻻﻓﺘﺮﺍﺀ ﻭ‬
‫ﺍﻟﺰ‪‬ﻭﺭ ﻭ ﺗﺮﺍﮐﻢ ﺫﺭ‪‬ﺍﺕ ﺍﻟﹼﻨﺎﺷﺌﺔ ﻣﻦ ﺍﻫﻞ ﺍﻟﻐﺮﻭﺭ‪ .‬ﻓﻘﺪ ﺍﺣﻴﺎﱏ ﺭﺑ‪‬ﻰ ﻭ ﺍﻣﺮﱏ ﺑﺎﻟﹼﺮﺟﻮﻉ ﺍﻟﻴﮑﻢ ﻭ‬
‫ﺍﺧﺬ ﻋﻬﺪﺍﳌﻮﻋﻮﺩ ﻣﻨﮑﻢ‪ .‬ﺍﺭﻯ ﺑﻌﺰ‪‬ﺓ ﻣﻮﻻﻯ ﺍﻟﻘﺪﱘ ﺗﻼﻃﻢ ﻃﻤﺎﻃﻢ ﺍﻟﻘﹼﻬﺎﺭﻳ‪‬ﺔ ﻭ ﲤﻮ‪‬ﺝ ﺍﲝﺎﺭﺍﳉﺒ‪‬ﺎﺭﻳ‪‬ﺔ‪.‬‬
‫ﺍﷲ ﺭﺑ‪‬ﻰ ﺍﺩﺭﮎ ﺍﻣﺘﮏ ﻭ ﺧﻠﹼﺼﻬﺎ ﻣﻊ ﻣﻦ ﻣﻌﻬﺎ ﻣﻦ ﺍﺷﺎﺭﺍﺕ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻨﺪ ﻃﻠﻌﺔ ﻗﻤﺺ ﺣﻀﺮﺗﮏ‬
‫ﻭ ﺍﻧﺼﺮﻫﺎ ﺑﻨﺼﺮﮎ‪ ...‬ﺍﺷﻬﺪﮎ ﻭ ﻣﺎ ﻫﻮ ﰱ ﻋﻠﻤﮏ ﺑﺎ ﹼﻥ ﺍﻣﺘﮏ ﻣﺎ ﺍﺭﺍﺩﺕ ﰱ ﺷﺄﻥ ﺍ ﹼﻻ ﻭﺟﻬﮏ‬
‫ﻭ ﻣﺎ ﺧﻠﺠﺖ ﰱ ﻗﻠﺒﻬﺎ ﺑﺂﻥ ﻣﻦ ﺍﻵﻧﺎﺕ ﻋﺼﻴﺎﻧﮏ ﻭ ﺍﻥ ﮐﺎﻧﺖ ﻭﺟﻮﺩﻫﺎ ﺫﻧﺐ ﻭ ﻣﺎ ﻳﺼﺪﺭ ﻣﻦ‬
‫ﺍﻟﹼﺬﻧﺐ ﺫﻧﺐ ﻭ ﺍﻇﻬﺎﺭﺍﻟﹼﺬﻧﺐ ﻭ ﺍﻻﺷﺎﺭﺓ ﺍﻟﻴﻪ ﺫﻧﺐ ﻋﻠﯽ ﺫﻧﺐ‪ .‬ﻓﺎﺷﮑﺮﮎ ﻳﺎ ﺭﺑ‪‬ﻰ ‪‬ﺬﻩ ﺍﻟﹼﻨﻌﻤﺔ‬
‫ﺍﻟﻌﻈﻤﻰ ﻭ ﺍﲪﺪﮎ ‪‬ﺬﻩ ﺍﻟﻌﻄﻴ‪‬ﺔ ﺍﻟﮑﱪﻯ ﻭ ﻫﻰ ﻏﻮﺹ ﰱ ﲝﺮ ﻋﺼﻴﺎﻧﮏ ﻭ ﺫﮐﺮﮎ ﺍﳌﺘﺠﻠﹼﻴﺔ ﻣﻦ‬
‫ﺳﺤﺎﺏ ﻏﻔﺮﺍﻧﮏ‪ .‬ﺑﻌﺰ‪‬ﺗﮏ ﺍﺭﻯ ﻓﻴﻀﮏ ﺍﻟﹼﺪﺍﺋﻢ ﺍﻟﹼﺬﻯ ﳚﺮﻯ ﺑﺎﻧﻘﻼﺏ ﺍﳌﺂﺀ ﹼﰒ ﻣﻦ ﲝﺮ ﺍﻟﺬﹼﺍﺧﺮ‬
‫ﺍﳌﺘﻼﻃﻢ ﺑﺎﻧ‪‬ﲎ ﺍﻧﺎﺍﷲ ﺍﳌﻠﮏ ﺍﻟﻘﺪ‪‬ﻭﺱ ﺍﻟﻘﺎﺋﻢ‪ .‬ﻗﺪ ﺧﻠﻘﺖ ﺍﳉﻨ‪‬ﺔ ﻻﻫﻞ ﺍﻟﹼﺘﺴﻠﻴﻢ ﻭ ﺍﻟﹼﻨﺎﺭ ﻻﻫﻞ ﺍﳉﺤﻴﻢ‬
‫ﺍﻟﹼﺬﻳﻦ ﻳﺘﻮﺟ‪‬ﻬﻮﻥ ﺑﺰﻋﻤﻬﻢ ﺍﻟﯽ ﺳﺎﺣﺔ ﻗﺪﺱ ﺍﻻﺯﻟﻴ‪‬ﺔ ﺑﺎﻻﺷﺎﺭﺍﺕ ﺍﻟﺒﻌﻴﺪﺓ ﺍﳌﻮﻫﻮﻣﻴ‪‬ﺔ ﻭ ﻳﻐﻤﻀﻮﻥ‬
‫ﺍﺑﺼﺎﺭﻫﻢ ﻋﻦ ﲡﻠﻴ‪‬ﺎﺕ ﺍﻟﺒﺪﻋﻴ‪‬ﺔ ﻭ ﺍﺷﺮﺍﻗﺎﺕ ﺍﻵﻓﺎﻗﻴ‪‬ﺔ ﻭ ﺍﻻﻧﻔﺴﻴ‪‬ﺔ ﺑﺎﻧ‪‬ﲎ ﺍﻧﺎﺍﳊ ‪‬ﻖ ﺍﳌﻠﻴﮏ ﺍﻟﻔﻀ‪‬ﺎﻝ ﻭ‬
‫ﺍﻣﺘﺤﻦ ﺍﻟﻨ‪‬ﺎﺱ ﺑﺂﻳﺎﺕ ﺍﳉﻼﻝ ﺍﳌﺘﻸﻟﺌﺔ ﻣﻦ ﺻﻮﺭﺓ ﺍﻻﻧﺰﻋﻴ‪‬ﺔ ﻭ ﻗﻤﺺ ﺍﻻﺣﺪﻳ‪‬ﺔ ﻭ ﺳ ‪‬ﺮ ﺍﻻﺯﻟﻴ‪‬ﺔ‪ .‬ﻫﺎﺫﺍ ﻳﺎ‬
‫ﺍﻫﻞ ﺍﻟﺒﻴﺎﻥ ﺍﻟﹼﺬﻳﻦ ﻫﻢ ﻧﺎﻇﺮﻭﻥ ﺍﻟﯽ ﺍﳌﻴﺰﺍﻥ‪ .‬ﺍﺧﺘﻢ ﮐﻼﻡ ﺍﻟﹼﺬﻯ ﻳﻔﻮﺭ ﻣﻦ ﺷﺠﺮﺓ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﻣﺴﮏ‬
‫ﺍﻟﻘﻠﻢ ﻋﻦ ﺍﳉﺮﻳﺎﻥ ﺑﺎﺫﻥ ﺍﻟﹼﺮﲪﻦ ﺍﻟﹼﺬﻯ ﺍﺳﺘﻮﻯ ﻋﻠﯽﺍﻟﹼﺴﻤﺎﺀ ﻭ ﻫﻰ ﺩﺧﺎﻥ ﲟﺎ ﻗﺎﻝ ﻣﻮﻻﻯ ﺍﶈﻴﻂ‬
‫ﻋﻠﯽ ﻣﺎ ﰱ ﺍﻻﻣﮑﺎﻥ ﺭﻭﺡ ﻣﻦ ﰱ ﻣﻠﮑﻮﺕ ﺍﻻﲰﺎﺀ ﻭ ﺍﻟﹼﺼﻔﺎﺕ ﻓﺪﺍﺀ ﺫﻯﻃﻠﻌﺘﻪ ﻳﺎ ﻣﻔﻀ‪‬ﻞ ﺍﺫﺍ ﻏﺎﺏ‬
‫ﺍﳌﻮﻟﯽ ﻋﻦ ﺍﺑﺼﺎﺭﺍﳋﻠﻖ ﻓﻬﻢ ﺍﶈﺠﻮﺑﻮﻥ ﺑﺎﻟﻐﻴﺒﺔ ﳑﺘﺤﻨﻮﻥ ﺑﺎﻟﹼﺼﻮﺭﺓ ﺑﺎﰉ ﻫﻮ ﻭ ﺍﻣ ‪‬ﻰ ﻭ ﻣﺎ ﰱ ﻋﻠﻢ‬
‫ﺭﺑ‪‬ﻰ ﻗﺪ ﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻻﻫﻞ ﺍﻟﻌﻴﺎﻥ ﺣﲔ ﺍﺳﺘﻮﺍﺋﻪ ﻋﻠﯽ ﻋﺮﺵ ﺍﻟﺒﻴﺎﻥ‪ .‬ﺍ ﹼﻥ ﺣﺪﻳﺜﻨﺎ ﻫﺬﻩ ﻟﺘﺸﻤﺄ ‪‬ﺯ ﻣﻨﻪ‬
‫ﻗﻠﻮﺏ ﺭﺟﺎﻝ ﺍﻟﺒﻴﺎﻥ‪ .‬ﺍ ﹼﻥ ﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫ﺏﺍﻟﻌﺎﳌﲔ‪.‬‬
‫‪ _ ١٢‬ﻣﺮﻗﻮﻣﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺧﻄﺎﺏ ﺑﻪ ﺟﻨﺎﺏ ﻣﲑﺯﺍﳏﻤ‪‬ﺪﻋﻠﯽ ﻬﻧﺮﻯ )‪.(٤٣‬‬
‫ﻫﻮﺍﷲﺍﳌﻘﺘﺪﺭﺍﻟﹼﺪﺍﺋﻢ ﺍﻟﹼﺬﻯ ﱂ ﳜﻒ ﺍﻟﻔﻮﺕ ﻓﺤﻠﻢ ﻭ ﻋﻠﻢ ﺍﻟﻔﻘﺮ ﺍﻟﻴﻪ ﻓﺮﺣﻢ‪ .‬ﺑﺴﻢﺍﷲ ﺍﻟﻌﻠﯽ ﺍﻟﻌﻈﻴﻢ‬
‫ﻟﻈﻬﻮﺭ ﺍﲰﻪ ﺍﳊﻤﻴﺪ ﺍﻟﻌﻠﻴﻢ ﻣﻦ ﻗﻤﺺ ﺍﻟﺒﻬﺎﺀ ﻭ ﻣﺮﺁﺓ ﺍﻟﺼ‪‬ﻔﺎﺀ ﻭ ﻧﻮﺭ ﺍﻟﺒﻴﻀﺎﺀ ﻭ ﺳﻬﻮﺍﳍﻮﺍﺀ ﻭ ﻃﺮﺯ‬
‫ﺍﳊﻤﺮﺍﺀ ﻭ ﻃﻠﻌﺔ ﺍﻟﹼﺼﻔﺮﺍﺀ ﻣﺘﻠﺒ‪‬ﺴﹰﺎ ﺑﻠﺒﺎﺱ ﺍﳋﻀﺮﺍﺀ ﻭ ﺳﺎﮐﻨﺔ ﰱ ﺟﺒﻞ ﺍﻟﻘﺎﻑ ﺑﺬﮐﺮ ﺍﺳﻢ ﺭﺑ‪‬ﻪ ﺍﻟﻌﹼﻠﻰ‬
‫ﺍﻻﻋﻠﯽ ﻭ ﻣﺴﺘﺪﻳﺮﺓ ﰱ ﻭﺳﻂ ﲰﺎﺀ ﺍﻻﺑﺪﺍﻉ ﻻﳒﺬﺍﺏ ﺍﻫﻞ ﺍﻟﻌﻤﺎﺀ ﻭ ﺻﻌﻮﺩﻫﻢ ﺍﻟﯽ ﻃﻮﺭﺍﻟﺴ‪‬ﻨﺎﺀ ﻭ‬
‫ﻗﻄﻌﻬﻢ ﻋﻤ‪‬ﺎ ﺳﻮﻯ ﻳﺎ ﺍﺭﺍﺿﻰ ﺍﳉﺮﺯ ﻭ ﺣﺮﻭﻑ ﺍﻟﹼﺮﻣﺰ ﻭ ﮐﺘﺐ ﺍﳌﻌﻄﹼﻠﺔ ﻭ ﺍﻭﺭﺍﻕ ﺍﳌﺘﻼﺷﻴﺔ ﻭ‬
‫ﺍﺳﻄﺎﺭﺍﳌﺘﻔﺮ‪‬ﻗﺔ ﺍﻧﻈﺮﻭﺍ ﺑﻨﻈﺮﺓ ﺍﳌﻮﺩﻋﺔ ﻭﺍﻋﺮﻓﻮﺍ ﺁﻳﺔﺍﳌﻮﳍﺔ ﻭ ﺍﻗﺮﺋﻮﺍ ﺣﺮﻑ ﺍﳌﺴﻄﺮﺓ ﰱ ﻗﻤﺺ ﴰﺲ‬
‫ﺍﳌﻨﻮ‪‬ﺭﺓ ﺍﻟﹼﱴ ﺯﮐﺖ ﻭ ﻋﻠﺖ ﻭ ﺗﻌﺎﻟﺖ ﻭ ﺩﺍﺭﺕ ﻭ ﺍﺳﺘﺪﺍﺭﺕ ﺑﺎﻥ ﻋﻠﯽ ﻧﻮﺭ ﺍﻻﺭﺿﲔ‪ .‬ﻳﺎ ﺍﺭﺍﺿﻰ‬
‫ﺍﳌﻘﺪ‪‬ﺳﺔ ﻭ ﺍﻟﺒﻴﻮﺕ ﺍﳌﺮ‪‬ﻓﻌﺔ ﻭ ﺍﳉﺒﺎﻝ ﺍﻟﹼﺮﺍﺳﺨﺔ ﻭ ﺍﻟﺒﺌﻮﺭﺍﳌﻌﻄﹼﻠﺔ ﺍﺟﻴﺒﻮﺍ ﺩﺍﻋﻰﺍﷲ ﺍﻟﹼﺬﻯ ﻳﺪﻋﻮ ﺍﻟﯽ‬
‫ﺑﻴﺖ ﻣﻄﻬ‪‬ﺮﺓ ﻭ ﺭﻣﺰ ﻣﻨﻤﻨﻤﺔ ﺑﻌﺰ‪‬ﺓ ﺭﺑ‪‬ﻰ ﺍﻟﻘﺎﺩﺭ‪ .‬ﻗﺪ ﻗﻀﻰ ﺍﻣﺮ ﺭﺑ‪‬ﻰ ﻭ ﻣﺎ ﺍﺟﺪ ﳊﮑﻤﻪ ﻣﻦ ﻣﺮ ‪‬ﺩ ﻭ ﻻ‬
‫ﻟﻔﻴﻀﻪ ﻣﻦ ﻧﻔﺎﺩ‪ .‬ﻓﻴﺎ ﻃﻮﰉ ﻟﻠﻮﺍﳍﲔ‪ ،‬ﻫﻨﻴﺌﹰﺎ ﻟﻠﻮﺍﺻﻠﲔ ﻭ ﻳﺎ ﻓﻮﺯﹰﺍ ﻟﻠﻤﻨﻘﻄﻌﲔ ﺍﻟﹼﺬﻳﻦ ﻣﺎ ﺻﻐ‪‬ﺮﻭﺍ ﻋﻈﻤﺔ‬
‫ﺭﺑ‪‬ﻬﻢ ﻭ ﺭﺍﺅﻩ ﻗﺎﺩﺭﹰﺍ ﻣﻘﺘﺪﺭﹰﺍ ﻳﻔﻌﻞ ﻣﺎﻳﺸﺎﺀ ﻭ ﳛﮑﻢ ﻣﺎﻳﺮﻳﺪ ﰱ ﮐ ﹼﻞ ﺣﲔ‪ .‬ﻳﺎ ﻗﻮﻡﺍﻟﺬﹼﻳﻦ ﺭﺩﻳﺘﻢ ﻧﻮﺭﺍﷲ‬
‫ﻭ ﻣﺎ ﺍﺣﺘﻤﻠﺘﻢ ﺍﻣﺎﻧﺘﻪ ﺑﻌﺪﺍﻟﹼﺬﻯ ﺍﺧﺬ ﻣﻨﮑﻢ ﻭﻻﻳﺘﻪ ﻭ ﻧﺰ‪‬ﻝ ﻋﻠﻴﮑﻢ ﻃﻬﺎﺭﺗﻪ ﻭ ﻗﺮﺀ ﻋﻠﻴﮑﻢ ﺁﻳﺎﺗﻪ‬
‫ﻭﮐﺸﻒ ﻋﻨﮑﻢ ﻏﻄﺎﺋﻪ ﺑﺎ ﹼﻥﺍﷲ ﺭﺑ‪‬ﮑﻢ ﻗﺪ ﻓﺘﺢ ﺑﺎﺏ ﺍﻟﻌﻘﻞ ﻭ ﺍﻟﹼﻨﻬﻰ ﻭ ﺍﻧﺘﻢ ﰱ ﺣﺸﺮ ﺑﺪﻳﻊ‪ .‬ﻗﺪ ﮐﻨﺘﻢ‬
‫ﻣﺒﻌﻮﺛﹰﺎ ﻓﺎﻃﻠﺒﻮﺍ ﻣﺎ ﺷﺌﺘﻢ ﻭ ﻻ ﺗﻌﺮﺿﻮﺍ ﻋﻦ ﻓﻴﺾ ﺍﻟﹼﺬﻯ ﻻ ﺗﻌﻄﻴﻞ ﻟﻪ ﻭ ﻻ ﻧﻔﺎﺩ‪ .‬ﻓﻘﺪ ﻋﺮ‪‬ﻓﮑﻢ ﻳﺎ‬
‫ﺍﺧﻮﺍﱏ ﺳﺮ‪‬ﺍﳌﻮﺩﻋﺔ ﰱ ﺍﻻﳚﺎﺩ ﻭ ﻧﺒﻬ‪‬ﮑﻢ ﺑﺎ ﹼﻥ ﺍﻟﻔﻴﺾ ﺗﺎ ‪‬ﻡ ﰱ ﺣﲔ ﺍﻻﻧﻮﺟﺎﺩ ﻭ ﻟﻴﺲ ﻟﺘﺠﻠﹼﻴﺎﺗﻪ ﺣ ‪‬ﺪﹰﺍ ﻭ‬
‫ﻻ ﻧﻔﺎﺩﹰﺍ‪ .‬ﺍﻣﺎ ﺗﺮﻭﻥ ﰱﺍﻵﻓﺎﻕ ﺑﻨﻮﺭ ﺍﻻﺷﺮﺍﻕ ﺑﺎ ﹼﻥ ﮐﻠﺐ ﺍﻟﹼﺬﻯ ﻫﻮ ﺍﺻﻞ ﺍﳋﺒﺚ ﻭ ﺍﻟﹼﺮﺫﺍﻟﺔ ﺑﻌﺪﺍﻟﹼﺬﻯ‬
‫ﻳﻌﺮﺽ ﻋﻦ ﺍﻟﮑﻠﺒﻴ‪‬ﺔ ﻭ ﻳﻠﻘﻰ ﻧﻔﺴﻪ ﰱ ﺍﳌﻤﻠﺤﺔ ﻳﺼﲑ ﺯﻳﻨﺔ ﻟﻼﻃﻌﻤﺔ ﻭ ﺍﻻﻏﺬﻳﺔ ﻭ ﻣﺎ ﳛﺎﺳﺒﻪ ﺭﺑ‪‬ﻪ ﲟﺎ‬
‫ﻣﻀﻰ ﺑﻘﺪﺭ ﺍﻗ ﹼﻞ ﻣﻦ ﺫ ‪‬ﺭ ﺍﺑﺪﹰﺍ‪ .‬ﺍﻣ‪‬ﺎ ﻭﺻﻞ ﺍﻟﻴﮑﻢ ﺣﮑﻢ ﺍﻻﻧﻔﺲ ﺣﲔ ﻃﻠﻮﻉ ﺻﺒﺢ ﺍﻟﹼﺬﻯ ﺗﻨﻔﹼﺲ ﺑﺎﻥ‬
‫ﺐ ﻋﻠﯽ ﺣﺴﻨﺔ ﻻ ﺗﻀ ‪‬ﺮ ﻣﻌﻬﺎ ﺳﻴﺌﺔ ﻭ ﻣﺎ ﺍﺭﻯ ﳌﺎ ﻳﻨﺰﻝ ﻣﻦ ﻋﻨﺪ ﺭﺑ‪‬ﻰ ﺍﺧﺘﻼﻓﹰﺎ‪ .‬ﻳﺎ ﺍﻫﻞ ﺍﻟﻌﺎﻟﻴﻪ‬ ‫ﺣ ‪‬‬
‫ﺑﺎﰉ ﺍﻧﺘﻢ ﻭ ﺍﻣ‪‬ﻰ ﻭ ﻣﺎ ﰱ ﻋﻠﻢ ﺭﺑ‪‬ﻰ ﺍﻣﺎ ﻗﺎﻝ ﻣﻮﻟﻴﮑﻢ ﺍﻟﻘﺪﱘ ﻭ ﺍﺳﻢﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻟﻌﻈﻴﻢ ﺟ ﹼﻞ ﺫﮐﺮﻩ ﻭ‬
‫ﻋﻈﻢ ﺷﺄﻧﻪ ﻭ ﺻﻠﻮﺍﺓﺍﷲ ﻋﻠﯽ ﻣﻦ ﺍﺗ‪‬ﺒﻌﻪ ﻓﻮﺍﻟﹼﺬﻯ ﻧﻔﺴﻰ ﺑﻴﺪﻩ ﻟﻮ ﻳﻨﻄﻖ ﺍﺣﺪ ﻣﻦ ﺍﻟﹼﻨﺼﺎﺭﻯ ﺑﺎﻟﻔﻄﺮﺓ‬
‫ﻟﮑﺎﻧﺖ ﺣﺠ‪‬ﺔ ﻋﻠﯽ ﺍﻟﮑ ﹼﻞ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﻗﺪ ﺧﻮ‪‬ﻓﻨﺎ ﺍﻟﹼﺸﻴﻄﺎﻥ ﻭ ﺍﻭﺭﺩﻧﺎ ﻣﻮﺭﺩ ﺍﳋﺴﺮﺍﻥ ﻭ ﺍﻋﺮﺿﻨﺎ ﻋﻦ‬
‫ﻃﻠﻌﺔ ﲨﺎﻝﺍﷲ ﺍﳌﻠﮏ ﺍﻟﹼﺪﻳﺎﻥ‪ .‬ﻭﺍﺣﺴﺮﺗﺎ ﹼﰒ ﻭﺍ ﺍﺳﻔﺎ ﺑﻌﺰ‪‬ﺓ ﺭﺑ‪‬ﻰ ﻟﻮ ﱂ ﻳﺪﺭﮐﻨﺎ ﻓﻀﻞ ﺭﺑ‪‬ﻨﺎ ﺑﺪﻳﻌﹰﺎ ﻟﮑﻨ‪‬ﺎ‬
‫ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ ﺍﳍﺎﻟﮑﲔ ﳏﺴﻮﺑﹰﺎ ﻭ ﰱ ﺍﺭﺽ ﺍﳋﻴﺎﻝ ﻣﻊ ﺍﻟﹼﺘﻤﺎﺛﻴﻞ ﻣﻘﹼﻴﺪﹰﺍ ﳏﺒﻮﺳﹰﺎ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﺍﷲ ﺭﺑ‪‬ﻨﺎ‬
‫ﺍﺩﺭﮐﻨﺎ ﻭ ﻧﺒﻬ‪‬ﻨﺎ ﺑﺎﻣﺮﮎ ﺍﻟﺒﺪﻉ ﻭ ﻋﺮ‪‬ﻓﻨﺎ ﺣﮑﻤﮏ ﻭ ﺍﳊﻘﻨﺎ ﺑﻨﻮﺭ ﻋﺰ‪‬ﮎ ﺍﻻ‪‬ﺞ ﻻﮐﻮﻥ ﻟﮏ ﻣﻄﻴﻌﹰﺎ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‬
‫ﺏ ﺍﺩﺧﻠﻨﺎ ﰱ ﻋﺒﺎﺩﮎ ﺍﻟﹼﺼﺎﳊﲔ ﺍﻟﹼﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺎﻣﺮ ﺭ ‪‬‬ ‫ﻭ ﻋﻦ ﺳﻮﻳﮏ ﻣﻨﺤﺮﻓﹰﺎ‪ .‬ﺍﻯ ﺭ ‪‬‬
‫ﻻﺧﺬ ﺛﺄﺭﺍﻟﹼﺬﻯ ﻫﻮ ﻗﺪ ﮐﺎﻥ ﻋﻨﺪﮎ ﻋﻈﻴﻤﹰﺎ‪ .‬ﻻﻧ‪‬ﻪ ﻋﺒﺪﮎ ﺍﻟﹼﺼﺎﱀ ﺍﳌﻄﻴﻊ ﺍﻟﹼﺬﻯ ﺍﺣﺘﻤﻞ ﻣﺎ ﲪﻠﺖ‬
‫ﺏ ﺍﺣﻔﻈﻨﺎ ﲝ ‪‬ﻖ ﻧﻔﺴﮏ ﺍﻟﻌﻠﹼﻰ ﺍﻻﻋﻠﯽ ﺣﺘ‪‬ﻰ ﻻﻧﺸﻤﺄ ‪‬ﺯ ﻣﻦ ﺫﮐﺮﮎ‬ ‫ﻭ ﮐﺎﻥ ﻣﻈﻠﻮﻣﹰﺎ ﳎﻬﻮ ﹰﻻ‪ .‬ﺍﻯ ﺭ ‪‬‬
‫ﺏ ﺻ ﹼﻞ ﻋﻠﯽ ﺁﻟﮏ‬‫ﺍﳌﺴﺘﻮﺭ ﺍﳋﻔﹼﻰ ﻟﻌﻠﹼﮏ ﺑﺬﻟﮏ ﺗﺮﲪﻨﺎ ﻭ ﺗﻮﺭﺩﻧﺎ ﻣﻮﺭﺩ ﻋﺒﺎﺩﮎ ﺍﻟﹼﺼﺎﳊﲔ‪ .‬ﺍﻯ ﺭ ‪‬‬
‫ﺍﻟﹼﺬﻳﻦ ﻃﻬ‪‬ﺮ‪‬ﻢ ﻋﻦ ﺭﺟﺲ ﺣﺪﻭﺩﺍﻻﻣﮑﺎﻧﻴ‪‬ﺔ ﻭ ﻧﺰ‪‬ﻫﺘﻬﻢ ﻋﻦ ﻗﻴﻮﺩ ﺍﻟﹼﺰﻣﺎﻧﻴ‪‬ﺔ ﻭ ﻗﺪ ﺟﻌﻠﺘﻬﻢ ﻋﻨﺪﮎ ﰱ‬
‫ﺍﻃﺮﺍﺯ ﺍﻟﻌ ‪‬ﺰ ﻣﮑﻴﻨﹰﺎ ﻭ ﻣﺎ ﺟﻌﻞ ﻻﺣﺪ ﺣ ﹼﻈﹰﺎ ﺍﻟﯽ ﻣﻌﺮﻓﺘﻬﻢ ﺑﻞ ﺍﺳﺘﺨﻠﺼﺘﻬﻢ ﻟﻨﻔﺴﮏ ﻭ ﻻﺩﺍﺀ ﻣﺎ‬
‫ﺏ ﺻ ﹼﻞ ﻋﻠﯽ ﺷﻴﻌﺘﻬﻢ ﺍﻟﹼﺬﻳﻦ ﻫﻢ ﻣﻨﻬﻢ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻢ ﻭ ﻫﻢ ﺍﻻ ﺍﻧ‪‬ﻬﻢ ﻋﺒﺎﺩﻫﻢ‬ ‫ﻋﻨﺪﮎ ﺍﻣﻴﻨﹰﺎ‪ .‬ﺍﻯ ﺭ ‪‬‬
‫ﺍﳌﮑﺮﻣﻮﻥ ﺍﻟﹼﺬﻳﻦ ﻻ ﻳﺴﺒﻘﻮﻬﻧﻢ ﺑﺎﻟﻘﻮﻝ ﻭ ﻫﻢ ﺑﺎﻣﺮﻩ ﻳﻌﻤﻠﻮﻥ ﺑﺪﻳﻌﹰﺎ‪ .‬ﻳﺎ ﺭﺑﺎﻩ ﺻ ﹼﻞ ﻋﻠﯽ ﻋﺒﺪﮎ ﺍﻟﹼﺬﻯ‬
‫ﱃﺍﻻﻭﻟﻴﺎﺀ‪ .‬ﺍﺷﻬﺪ ﺍﻧ‪‬ﻪ ﳏﺒﻮﺏ‬‫ﺍﺻﻄﻔﻴﺘﻪ ﻭ ﺍﻟﯽ ﺳﺎﺣﺔ ﻋﺰ‪‬ﮎ ﺁﻭﻳﺘﻪ ﻭ ﺍﻟﯽ ﻣﻘﺎﻡ ﻗﺮﺑﮏ ﺍﺩﻳﺘﻪ ﻳﺎ ﻭ ﹼ‬
‫ﻋﻨﺪﮎ ﺭﺍﺟﻴﹰﺎ ﻓﻀﻠﮏ ﻧﺎﻇﺮﹰﺍ ﺍﻟﯽ ﻭﺟﻬﮏ ﻭ ﮐﻔﻰ ﰱ ﻓﺨﺮﻩ ﺑﺎﻧ‪‬ﻪ ﺍﳉﺎﻣﻊ ﺍﻻﲰﲔ ﻭ ﺻﺎﺣﺐ‬
‫ﮏ ﻭ ﻣﲔ‪ .‬ﻳﺎﺍﺧﻰ ﺍﻟﹼﺼﺪﻳﻖ ﻭ ﻳﺎ ﻣﻮﻻﻯ ﺍﻟﻮﺛﻴﻖ ﺻﻠﹼﻰﺍﷲ‬ ‫ﺍﻟﻘﺮﻧﲔ ﻭ ﻭﺍﻗﻒ ﺑﺎﺫﻧﮏ ﻣﻦ ﺩﻭﻥ ﺷ ‪‬‬
‫ﻋﻠﻴﮏ ﻋﻠﯽ ﺍﻟﹼﺘﺤﻘﻴﻖ ﻭ ﻋ‪‬ﻈﻢﺍﷲ ﺍﺟﺮﮎ ﲝﺮﻗﺔ ﻗﻠﺒﮏ ﻋﻠﯽ ﺍﻟﻐﺮﻳﺐ ﻋﻦ ﺍﻻﻭﻃﺎﻥ ﻭ ﺣﻘﻴﻘﺔ‬
‫ﺍﻻﺑﺘﻼﺀ ﻭ ﺍﻻﺣﺰﺍﻥ ﻭ ﻋﲔ ﺍﻟﺒﮑﺎﺀ ﻭ ﺍﳊﺮﻣﺎﻥ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﺍﷲ ﺍﷲ ﺍﷲ ﻣﺎ ﻫﺬﻩ ﺍﻟﹼﻀﺠﺮﺓ ﺍﻟﹼﱴ ﺍﻧﻔﻄﺮﺕ‬
‫ﺍﻟﹼﺴﻤﻮﺍﺕ ﻭ ﺍﻧﺸﻘﹼﺖ ﺍﻻﺭﺽ ﻭ ﺧﺮ‪‬ﺕ ﺍﳉﺒﺎﻝ ﻫﺪﹰﺍ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﻳﺎ ﺭﺑﺎﻩ ﺍﺩﺭﮎ ﺍﻣﺘﮏ ﻭ ﺍﻗﺒﺾ‬
‫ﺭﻭﺣﻬﺎ ﻓﺎﻧ‪‬ﻬﺎ ﻻ ﻃﺎﻗﺔ ﳍﺎ ﲟﺼﻴﺒﺘﮏ‪ .‬ﺍﷲ ﺍﷲ ﺍﷲ ﺭﺑ‪‬ﻰ ﺍﺩﺭﮐﲎ ﺑﺎﻟﻠﺤﻮﻕ ﺑﺎﻥ ﻻ ﻃﺎﻗﺔ ﻟﯽ ﺑﺎﺩﺍﺀ‬
‫ﻯ ﺷﺆﻭﻥﺍﻟﹼﻨﻈﺮ ﺍﺑﮑﻰ‪ .‬ﺑﻌﺰ‪‬ﺗﮏ ﻗﺪ ﮐﻮ‪‬ﻥ ﺍﻟﺒﮑﺎﺀ ﻣﻦ ﻫﻴﺒﺘﮏ ﻭ ﻗﺪ‬‫ﺏ ﻣﺎ ﺍﺩﺭﻯ ﺑﺎ ‪‬‬
‫ﺍﳊﻘﻮﻕ‪ .‬ﺍﻯ ﺭ ‪‬‬
‫ﺟﺮﻯ ﻣﻦ ﻋﲔ ﻋﻨﺎﻳﺘﮏ ﻭ ﺍ ﹼﻻ ﺑﺴﻄﻮﺗﮏ ﳛﺮﻕ ﻣﺎﺳﻮﻳﮏ ﻣﻮﻻﻯ ﺍﻟﻐﺮﻳﺐ ﻭ ﺳﻴ‪‬ﺪﻯ ﺍﻟﻮﺣﻴﺪ‪ .‬ﺑﺎﰉ‬
‫ﺍﻧﺖ ﻭ ﺍﻣ‪‬ﻰ ﻭ ﻣﺎ ﰱﻋﻠﻢ ﺭﺑ‪‬ﻰ ﻟﻴﺲ ﻟﯽ ﻧﺎﺻﺮ ﺣﺘ‪‬ﻰ ﺍﺑﮑﻰ ﻋﻠﻴﮏ ﻭ ﻻ ﻟﯽ ﻣﻌﲔ ﺑﺎﻗﺎﻣﺔ ﺍﻟﻌﺰﺍﺀ ﻟﮏ‬
‫ﺁﻩ ﹼﰒ ﺁﻩ ﺍﺭﻯ ﮐﻠﹼﻬﻢ ﺳﮑﺎﺭﻯ ﻭ ﻋﻦ ﻃﻠﻌﺘﮏ ﳏﺠﻮﺑﲔ ﻭ ﰱ ﺍﺭﺽ ﺍﻟﺒﻌﺪ ﺍﺳﺎﺭﻯ‪ .‬ﺑﻌﺰ‪‬ﺕ ﺭﺑ‪‬ﻰ‬
‫ﻟﻮﻳﻌﻠﻤﻮﻥ ﻣﺎ ﺍﻋﻠﻢ ﻟﻴﺒﮑﻮﻥ ﻋﻮﺽ ﺍﳌﺎﺀ ﺩﻣﹰﺎ ﻭ ﻳﻄﺮﺋﻮﻥ ﻋﻠﯽ ﺭﺃﺳﻬﻢ ﺗﺮﺍﺏ ﺍﻻﺭﺽ ﺩﺍﺋﻤﹰﺎ ﺍﺑﺪﹰﺍ ﻭ‬
‫ﻳﻔﹼﺮﻭﻥ ﻣﻦ ﺳﻄﻮﺓ ﻗﻬﺮﺍﷲ ﻓﻮﻕ ﺟﺒﺎﻝ ﺍﻟﹼﺮﻭﺍﺳﺦ ﻭ ﻳﻀﺠ‪‬ﻮﻥ ﻭ ﻳﺼﻌﻘﻮﻥ ﻭ ﳛﻴﻴﻬﻢ ﺍﷲ ﺑﻨﻈﺮﺗﻪ ﹼﰒ‬
‫ﻳﺮﻭﻥ ﻣﺎ ﻓﻌﻠﻮﺍ ﻭ ﻳﻔﻌﻠﻮﻥ ﺍﷲﺍﮐﱪ ﺍﷲﺍﮐﱪ ﺍﷲﺍﮐﱪ ﺍﻳ‪‬ﻬﺎﺍﳌﻈﻠﻮﻡ ﺍﻻﺳﲑ ﻭ ﺍﻟﺴ‪‬ﻠﻄﺎﻥ ﺍﳉﺎﺑﺮ ﺍﻟﮑﺴﲑ‬
‫ﻓﺎﻋﻒ ﻋﻦ ﺍﻣﺘﮏ ﻭ ﺍﺟﺬ‪‬ﺎ ﺍﻟﯽ ﺟﻮﺍﺭ ﻗﺪﺳﮏ ﻭ ﺍﺩﺧﻞ ﺑﺮﲪﺘﮏ ﰱ ﻋﺒﺎﺩﮎ ﺍﻟﹼﺼﺎﳊﲔ ﻳﺎ ﺍﺧﻰ‬
‫ﺍﻟﹼﺸﻔﻴﻖ ﻭ ﻣﻮﻻﻯ ﻋﻠﯽﺍﻟﺘ‪‬ﺤﻘﻴﻖ ﻻ ﳜﻔﻰ ﻋﻠﻴﮏ ﺣﺎﻟﯽ ﻭ ﺗﺴﻤﻊ ﺗﻐﻠﻐﻞ ﺍﺣﺸﺎﺋﻰ ﻻﻧ‪‬ﮏ ﻧﻮﺭ‬
‫ﺑﻨﻮﺭﺍﻟﹼﺮﲪﻦ ﻭﻧﺎﻇﺮ ﺑﻄﻠﻌﺔ ﺍﻟﺒﻴﺎﻥ‪ .‬ﻣﻮﻻﻯ ﺍﺩﻉ ﺭﺑ‪‬ﮏ ﻟﻔﺮﺟﻨﺎ ﻟﻌ ﹼﻞ ﳛﺪﺙ ﺑﻌﺪ ﺫﻟﮏ ﺍﻣﺮﹰﺍ ﻭ ﻧﻠﺤﻖ‬
‫ﲟﻮﻻﻧﺎ ﺭﻭﺡ ﻣﻦ ﰱ ﻣﻠﮑﻮﺕ ﺍﻻﲰﺎﺀ ﻭ ﺍﻟﺼ‪‬ﻔﺎﺕ ﻓﺪﺍﺀ ﻃﻠﻌﺘﻪ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﹼﰒ ﺁﻩ ﺍﻟﯽ ﻣﺎﺷﺎﺀ ﺭﺑ‪‬ﻰ‬
‫ﻭﺍﺍﺳﻔﺎﻩ ﺁﻩ ﻭﺍﺣﺴﺮﺗﺎﻩ ﻋﻠﯽ ﻣﺎ ﻓﺮ‪‬ﻃﺖ ﰱ ﺟﻨﺐﺍﷲ ﻣﻮﻻﻯ ﺑﺎﰉ ﺍﻧﺖ ﻭ ﺍﻣ‪‬ﻰ ﻳﺎ ﺟﺎﻣﻊ ﺍﻻﲰﲔ ﻭ‬
‫ﺏﺍﻟﻌﺒﺎﺩ ﻭ ﺑﻠﹼﻐﻬﻢ ﺣﮑﻢﺍﷲ ﻭ‬ ‫ﻣﻈﻬﺮﺍﻟﹼﺮﻣﺰﻳﻦ ﺍﺭﺟﻊ ﺍﻟﯽ ﺍﺭﺽ ﺍﻟﺼ‪‬ﺎﺩ ﻭ ﻧ‪‬ﺒﻪ ﺍﺧﻮﮎ ﺑﻌﻈﻤﺔ ﺣﮑﻢ ﺭ ‪‬‬
‫ﻼ ﳏﻀﹰﺎ ﻟﻮ‬
‫ﻋﺮ‪‬ﻓﻬﻢ ﺍﻣﺮﺍﷲ‪ .‬ﻓﻤﻦ ﺷﺎﺀ ﻓﻠﻴﺆﻣﻦ ﻭ ﻣﻦ ﺷﺎﺀ ﻓﻠﻴﮑﻔﺮ ﺑﻌﺰ‪‬ﺓ ﺭﺑ‪‬ﻰ ﻟﻴﺲ ﻫﺬﺍﺍﻟﺘ‪‬ﻨﺒﻴﻪ ﺍ ﹼﻻ ﻓﻀ ﹰ‬
‫ﺍﺭﺳﻞ ﺭﺑ‪‬ﻰ ﻧﺎﺭﹰﺍ ﻓﻴﺤﺮﻗﻨﺎ ﰱ ﺍﳊﲔ ﻟﮑﻨ‪‬ﺎﺑﻪ ﻣﺴﺘﺤ ﹼﻘﹰﺎ ﻻﻧ‪‬ﺎ ﻏﻴ‪‬ﺮﻧﺎ ﻓﻄﺮﺓﺍﷲ ﻭ ﮐﺬﹼﺑﻨﺎ ﺣﺠ‪‬ﺔﺍﷲ ﻭ‬
‫ﺍﺧﺘﻠﻔﻨﺎ ﰱ ﺍﻣﺮﻧﺎ ﺑﻌﺪﺍﻟﹼﺬﻯ ﺟﻌﻠﻨﺎ ﺍﻣ‪‬ﺔ ﻭﺍﺣﺪﺓ ﻭ ﺩﻳﻨﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺍﷲﺍﮐﱪ‪ .‬ﻧﺒ‪‬ﻬﻬﻢ ﻳﺎ ﺳﻴ‪‬ﺪﻯ ﻭ ﺫﮐﹼﺮﻫﻢ‬
‫ﻳﺎ ﻣﻮﻻﻯ ﻭﺍﷲ ﺍﳊ ‪‬ﻖ ﺗﺎﷲ ﺫﻭﺍﻟﻔﻴﺾ ﺍﳌﻄﻠﻖ ﺍ ﹼﻥ ﺍﻻﻣﺮ ﻗﺪ ﻗﻀﻰ ﻭ ﺍﻟﮑ ﹼﻞ ﻣﺄﻣﻮﺭﻭﻥ ﺑﺎﳋﺮﻭﺝ ﻭ ﻋﺪﻡ‬
‫ﺍﻻﻣﻬﺎﻝ ﺁﻧﹰﺎ ﻭ ﺩﻗﻴﻘ ﹰﺔ‪ .‬ﺫﮐﹼﺮﻫﻢ ﻳﺎ ﻣﻮﻻﺋﻰ ﺑﺎﻟﹼﻨﻈﺮ ﺍﻟﯽ ﮐﺘﺎﺏ ﺍﷲ ﺍﻟﹼﺬﻯ ﻻﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻭ ﻻ ﻳﻘﺎﺭﻧﻪ‬
‫ﺍﻟﻌﺎﻃﻞ ﺣﺮﻓﺎ‪ .‬ﻭ ﻣﻦ ﻗﺘﻞ ﻣﻈﻠﻮﻣﹰﺎ ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴ‪‬ﻪ ﺳﻠﻄﺎﻧﹰﺎ ﻓﻼ ﻳﺴﺮﻑ ﰱ ﺍﻟﻘﺘﻞ ﺍﻧ‪‬ﻪ ﮐﺎﻥ‬
‫ﻣﻨﺼﻮﺭﹰﺍ‪ .‬ﻭ ﺍﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻋﻦ ﺑﺼﺎﺋﺮﻫﻢ ﺑﺎﻭﺻﺎﻑ ﺍﻟﹼﺬﻯ ﻭﺭﺩ ﻣﻦ ﺁﻝﺍﷲ ﺟ ﹼﻞ ﺟﻼﳍﻢ ﰱ‬
‫ﻫﺬﺍﺍﻟﺒﺎﺏ ﻭ ﻗﺪ ﺻﺎﺭ ﳏﺘﻮﻣﹰﺎ ﻭ ﺗﺸﻌﺸﻊ ﻣﻦ ﻣﻘﺎﻡ ﻣﻌﻠﻮﻣﹰﺎ ﲝﻴﺚ ﻻ ﻳﮑﻮﻥ ﻋﻠﯽ ﻭﺟﻬﻪ ﺭﺷﺢ ﻣﻦ‬
‫ﺍﻟﹼﺴﺤﺎﺏ ﺍﺑﺪﹰﺍ‪ .‬ﻭ ﻣﻦ ﻋﻼﻣﺘﻪ ﺍﳊﺮﮐﺔ ﺍﻟﻠﻮﺛﺔ ﻭ ﻗﺘﻞ ﻧﻔﺲ ﺍﳌﺘﺤﺮ‪‬ﻣﺔ ﰱ ﺣﺮﻡ ﺍﳌﻌﻈﹼﻢ ﻭ ﻗﺘﻞ ﻧﻔﺲ‬
‫ﺯﮐﻴ‪‬ﺔ ﺍﻯ ﻧﻔﺲ ﺍﺯﮐﻰ ﻣﻨﻪ ﺭﻭﺣﻰ ﻓﺪﺍﻩ ﰱ ﺳﻠﺴﻠﺔ ﺍﻟﺮ‪‬ﻋ‪‬ﻴﺔ ﻭﺍﻯ ﺭﻭﺡ ﺍﻋﻠﯽ ﻣﻨﻪ ﰱ ﺣﺠﺎﺏ‬
‫ﺍﳊﻘﻴﻘﺔ‪ .‬ﺍﷲ ﺭﺑ‪‬ﻰ ﺍﺩﺭﮎ ﻋﺒﺎﺩﮎ ﺍﳌﻨﻘﻄﻌﲔ‪ .‬ﺍﺷﻬﺪﮎ ﺑﺎ ﹼﻥ ﺍﻣﺘﮏ ﺑﻠﻐﺖ ﺣﮑﻤﮏ ﻭ ﻣﺎ ﻗﺼﺮﺕ‬
‫ﰱ ﺍﺩﺍﺋﻬﺎ ﺑﻔﻀﻠﮏ ﻭ ﻣﻨﮏ ﻓﺎﺩﺧﻞ ﻋﺒﺎﺩﮎ ﰱ ﺍﳌﻨﻈﺮ ﺍﻻﻋﻠﯽ ﺑﺎﻟﺮ‪‬ﺟﻮﻉ ﺍﻟﯽ ﻃﻠﻌﺘﮏ ﻭ ﺍﻟﹼﺴﺠﻮﺩ‬
‫ﻟﻮﺟﻬﮏ ﺍﻟﻄﹼﺎﻟﻊ ﺍﻻﻋﻠﯽ ﻭ ﺍﺣﻔﻈﻬﻢ ﻋﻦﺍﻟﹼﺸﮏ ﻭ ﺍﻟﹼﺮﻳﻦ ‪ ...‬ﻭ ﺍﻟﺴ‪‬ﻼﻡ ﻋﻠﯽ ﺍﺧﱴ ﺍﻟﮑﺌﻴﺒﺔ ﺍﳊﺰﻳﻨﺔ‬
‫ﺍﻟﹼﱴ ﻣﺮ‪‬ﺕ ‪‬ﱘ ﺍﻻﺣﺪﻳ‪‬ﺔ ﺻﻠﯽﺍﷲ ﻋﻠﻴﻬﺎﻭﻋﻠﻴﻬﺎ ﺑﺎﻟﺴ‪‬ﮑﻮﻥ ﰱﺍﺭﺽ ﺍﻟﻄﹼﺎﺀ ﻭ ﺍﻟﺒﮑﺎﺀ ﻋﻠﯽﻣﻮﻻﻯ‬
‫ﻭﻣﻮﻻﻫﺎﺧﻔﻴ‪‬ﺔ ﻭﺍﻟﺴ‪‬ﻼﻡ ﻋﻠﯽ ﮐ ﹼﻞ ﺍﻫﻞﺍﻟﹼﺴﻼﻡ‪ .‬ﺁﻩ ﻭﺍﺷﻮﻗﺎﻩ ﺍﻟﯽ ﺭﺅﻳﺔ ﻭﺍﻟﺪﺗﻰ ﺍﳌﮑﺮ‪‬ﻣﺔ ﻭ ﴰﺲ‬
‫ﺍﻟﻄﹼﺎﻟﻌﺔ ﺍﺳﺌﻞ ﻣﻦ ﻓﻀﻞ ﺭﺑ‪‬ﻰ ﺍﻥ ﳛﺮ‪‬ﮐﻬ‪‬ﻦ ﺍﻟﯽ ﺍﺭﺽ ﺍﳋﺎﺀ ﻭ ﺍﻥ ﻣﺎ ﺗﻴﺴﺮ ﻓﺎﻻﻣﺮ ﺍﻣﺮﺍﷲ ﻟﻌ ﹼﻞ ﳛﺪﺙ‬
‫ﺍﻣﺮﹰﺍ ﺍﻳﻨﻤﺎ ﺗﮑﻮﻧﻮﺍ ﻳﺄﺕ ﺑﮑﻢﺍﷲ ﲨﻴﻌﹰﺎ‪ .‬ﺍﻧ‪‬ﺎ ﷲ ﻭ ﺍﻧ‪‬ﺎ ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪ .‬ﻣﻮﻻﻯ )ﺹ( ﺍﻥ ﺭﺿﻴﺖ ﺍﳌﺮﱘ‬
‫ﺳﻼﻡﺍﷲ ﻋﻠﻴﻬﺎ ﺑﺎﻟﹼﺮﺟﻮﻉ ﺍﻟﯽ ﺍﺭﺽ ﺍﻟﺼ‪‬ﺎﺩ ﻓﺎﺭﺟﻌﻬﺎ ﺍﻧﺸﺎﺀﺍﷲ ﺭﺑ‪‬ﻰ ﳚﻤﻊ ﺑﻴﻨﻨﺎ ﰱ ﺟﻨ‪‬ﺎﺕ ﻋﺪﻥ‬
‫ﺏﺍﻟﻌﺎﳌﲔ‪.‬‬‫ﮐﺮﱘ‪ .‬ﺍ ﹼﻥ ﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
 ‫‪ _ ١٣‬ﻣﺮﻗﻮﻣﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺧﻄﺎﺏ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﺍﺻﺤﺎﺏ )‪.(٤٤‬‬
‫ﺑﺴﻢﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻟﻌﻈﻴﻢ‪ .‬ﷲ ﺍﳊﻤﺪ ﲪﺪﹰﺍ ﺷﻌﺸﻌﺎﻧ‪‬ﻴﹰﺎ ﻣﺘﻼﻣﻌﹰﺎ ﻣﺘﻘﺪ‪‬ﺳﹰﺎ ﮐﺒﻬﺎﺀ ﺛﻨﺎﺀﺍﷲ ﻋﻠﯽ ﻧﻔﺴﻪ‪.‬‬
‫ﲪﺪﹰﺍ ﻳﻔﻀﻞ ﻋﻠﯽ ﮐ ﹼﻞ ﺷﻰﺀ ﮐﻔﻀﻞﺍﷲ ﻋﻠﯽ ﺧﻠﻘﻪ ﻭ ﺍﻟﺼ‪‬ﻠﻮﺓ ﻋﻠﯽ ﻋﺒﺪﻩ ﺍﻟﹼﺬﻯ ﺍﺻﻄﻔﺎﻩ ﻟﻮﻻﻳﺘﻪ ﻭ‬
‫ﺍﺟﺘﺒﺎﻩ ﶈﺒ‪‬ﺔ ﻭ ﺟﻌﻠﻪ ﻣﻘﺎﻡ ﺳﻠﻄﻨﺘﻪ‪ .‬ﻭﺍﻟﹼﺴﻼﻡ ﻋﻠﯽ ﻧﻮﺭﻩ ﻭ ﻇﻠﹼﻪ ﺍﻟﹼﺬﻯ ﻻ ﻓﺮﻕ ﺑﻴﻨﻪ ﻭ ﻫﻮ‪ .‬ﺍﻻ ﺍﻧ‪‬ﻪ‬
‫ﻧﻔﺴﻪ ﻭ ﻳﺪﻩ ﻭ ﺟﻨﺒﻪ ﻭ ﺁﻳﺔ ﻣﻌﺮﻓﺘﻪ ﻭ ﻋﻠﯽ ﺍﺷﻬﺮ ﺍﳌﻌﻠﻮﻣﺔ ﻭ ﺍﻟﻌﻼﺋﻢ ﺍﳌﻨﺼﻮﺑﺔ ﻭ ﺍﻻﻣﺜﺎﻝ ﺍﳌﻀﺮﻭﺑﺔ‬
‫ﻭ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺎﻫﺮﺓ ﺍﻟﹼﻨﺎﺯﻟﺔ ﻣﻦ ﻋﻤﺎﺀ ﺍﻟﺼ‪‬ﻤﺪﺍﻧﻴ‪‬ﺔ ﻭ ﺍﻟﹼﺪﺍﻟﹼﲔ ﻋﻠﯽ ﻭﺣﺪﺗﻪ ﻭ ﺍﻟﹼﺜﻨﺎﺀ ﺍﻻ‪‬ﻰ ﻭ ﺍﻟﺒﻬﺎﺀ‬
‫ﺍﻻﺳﲎ ﻋﻠﯽ ﺷﻴﻌﺘﻬﻢ ﺍﻟﹼﺬﻳﻦ ﻫﻢ ﻣﻨﻬﻢ ﻭ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻢ ﻭ ﻫﻢ ﺍ ﹼﻻ ﺍﻧ‪‬ﻬﻢ ﻋﺒﺎﺩﻫﻢ ﺍﻟﹼﻄﺎﺋﻔﻮﻥ ﺣﻮﻝ‬
‫ﺍﺭﺍﺩﺗﻪ ﻭ ﻟﻌﻨﺔﺍﷲ ﻋﻠﯽ ﺍﻋﺪﺍﺋﻬﻢ ﺍﳌﻌﺮﺿﻮﻥ ﻋﻦ ﺁﻳﺔ ﻣﻌﺮﻓﺘﻪ ﻭ ﺍﻟﹼﺴﻼﻡ ﻣﻦ ﺍﷲ ﺍﻟﻌﻼﹼﻡ ﻋﻠﻴﮏ ﻳﺎ‬
‫ﻃﺎﻫﺮﺓ ﺍﳌﻄﹼﻬﺮﺓ ﻭ ﻳﺎ ﳒﻢ ﺍﻟﹼﺰﺍﻫﺮﺓ ﻭ ﺍﻟﹼﻨﻮﺭ ﺍﻟﺒﺎﻫﺮﺓ ﻭ ﺭﲪﺘﻪ ﻭ ﺑﺮﮐﺎﺗﻪ‪ .‬ﻣﻮﻻﺋﻰ ﻗﺪ ﺑﻠﻎ ﺍﻟﻴﻨﺎ ﮐﺘﺎﺑﮏ‬
‫ﻭ ﻋﺮﻓﻨﺎ ﳊﻦ ﺧﻄﺎﺑﮏ‪ .‬ﺷﮑﺮﺍﷲ ﺳﻌﻴﮏ ﻭ ﺟﻌﻞ ﻓﺮﺩﻭﺱ ﺍﻻﻋﻠﯽ ﻣﺂﻟﮏ ﻭ ﺍﻣ‪‬ﺎ ﻣﺎ ﺳﺌﻠﺖ ﻣﻦ ﻣﺎ‬
‫ﺐﻭ‬ ‫ﺳﺌﻠﺖ ﻣﻦ ﺍﻣﺮ ﻋﻈﻴﻢ ﻭ ﺧﻄﺐ ﺟﺴﻴﻢ ﺍﺳﺌﻞ ﻣﻦ ﻓﻀﻞ ﺭﺑ‪‬ﻰ ﺍﻟﻌﻈﻴﻢ ﺍﻥ ﻳﻮﻓﹼﻘﮏ ﳌﺎ ﳛ ‪‬‬
‫ﻳﺮﺿﻰ ﻭ ﻳﻨﺠﺬﺑﮏ ﺍﻟﯽ ﻃﺮﻓﻪ ﺍﻻﻋﻠﯽ ﻭ ﻳﻨﺴﻴﮏ ﺫﮐﺮ ﻣﺎﺳﻮﻯ ﻭ ﻳﺪﺧﻠﮏ ﺟﻨ‪‬ﺔﺍﻟﹼﱴ ﻻ ﻇ ﹼﻞ ﳍﺎ‪ .‬ﻳﺎ‬
‫ﺍﺧﱴ ﻭ ﻗﺮ‪‬ﻩ ﻋﻴﲎ ﻓﺎﺣﻔﻆ ﻧﻔﺴﮏ ﻣﻦ ﺍﺷﺎﺭﺍﺕ ﺍﻟﹼﱴ ﳝﻨﻌﮏ ﻋﻦ ﺍﻟﹼﺪﺧﻮﻝ ﰱ ﺑﻴﺖ ﺍﳉﻼﻝ ﻭ‬
‫ﳛﺠﺒﮏ ﻋﻦ ﺳ ‪‬ﺮ ﺍﳌﺂﻝ ﻓﺎﻥ ﺳﻄﻮﺓ ﺁﻳﺎﺕ ﺭﺑ‪‬ﮏ ﻗﺪ ﺍﺣﺎﻁ ﺍﻟﻴﻮﻡ ﮐ ﹼﻞ ﺍﻟﺮ‪‬ﺟﺎﻝ‪ .‬ﻳﺎ ﺭﺑﺎﻩ ﺍﺣﻔﻈﻨﺎ ﻣﻦ‬
‫ﺷﺮ‪‬ﺍﻟﹼﺬﻯ ﻳﻨﺸﺎﺀ ﻣﻦ ﺍﻟﹼﻨﻈﺮ ﺍﻟﯽ ﻏﲑ ﻃﻠﻌﺘﮏ ﻓﺎﻧ‪‬ﮏ ﰱ ﻫﺬﺍﺍﻟﻴﻮﻡ ﺍﻟﺒﺪﻳﻊ ﺍﳌﺒﺎﺭﮎ ﺍﻟﹼﺬﻯ ﻗﺪ ﻃﻠﻊ‬
‫ﴰﺲ ﺍﻟﻮﺣﺪﺓ ﰱ ﻭﺳﻂ ﺍﻟﹼﺰﻭﺍﻝ ﻭ ﺭﺟﻊ ﻧﻘﻄﺔ ﺍﻟﺒﺪﺀ ﺍﻟﯽ ﺍﳋﺘﻢ ﻭ ﻇﻬﺮ ﺳ ‪‬ﺮ ﺍﳌﺂﻝ ﻣﻦ ﺫﻭﻯ ﺍﳉﻼﻝ‬
‫ﻭ ﮐﺸﻒ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻭﺟﻪ ﺍﳉﻤﺎﻝ ﻭ ﺍﺳﺘﻨﻄﻖ ﺍﳊﻘﺎﻳﻖ ﺑﺎﻥ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﷲ ﺍﻟﻌﻠﹼﻰ ﺍﳌﺘﻌﺎﻝ‪ .‬ﻗﺪ ﺟﻌﻠﺖ‬
‫ﺍﻟﹼﺸﺮﻑ ﺍﻟﻌﻈﻤﻰ ﻭ ﺍﻟﮑﻤﺎﻝ ﺍﻟﮑﱪﻯ ﳏﻮ ﺍﻟﻐﲑ ﰱ ﻃﻠﻌﺘﮏ ﻭ ﺍﻟﺘ‪‬ﺸﺮ‪‬ﻑ ﲝﻀﺮﺗﮏ ﻭ ﺍﻟﻮﻓﻮﺩ‬
‫ﺑﻌﻨﺎﻳﺘﮏ ﻭ ﻣﺎ ﺍﺭﺩﺕ ﻣﻦ ﺍﳋﻠﻖ ﺍ ﹼﻻ ﺍﻟﹼﻄﻮﺍﻑ ﺣﻮﻝ ﺍﺭﺍﺩﺗﮏ ﻭ ﻻ ﻳﮑﻠﹼﻒ ﻧﻔﺴﹰﺎ ﺍ ﹼﻻ ﻣﺎ ﺁﻳﺘﻬﺎ ﻣﻦ‬
‫ﻓﻀﻠﮏ ﻭ ﻣﺎ ﻳﺮﻳﺪ ﻣﻦ ﺍﳋﻠﻖ ﻣﻦ ﺭﺯﻕ ﻭ ﻣﺎ ﻳﺮﻳﺪ ﺍﻥ ﻳﻄﻌﻤﻮﻩ ﺍﻧ‪‬ﻪ ﻫﻮﺍﻟﹼﺮﺯﺍﻕ ﺫﻭﺍﻟﻘﻮ‪‬ﻩﺍﳌﺘﲔ‪ .‬ﻃﻮﰉ‬
‫ﳌﻦ ﻋﺮﻑ ﳊﻨﮏ ﻭ ﻏﺮﻕ ﰱ ﻃﻤﻄﺎﻡ ﳏﺒ‪‬ﺘﮏ ﻭ ﳒﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﳍﻠﮑﺔ ﺍﻟﹼﻨﺎﺷﺌﺔ ﻣﻦ ﺗﻐﻴﲑ ﻓﻄﺮﺗﮏ‪.‬‬
‫ﻗﺪ ﺍﻓﻠﺢ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﹼﺬﻳﻨﻬﻢ ﰱ ﺻﻠﻮﺍ‪‬ﻢ ﺩﺍﺋﻤﻮﻥ ﻭ ﺍﻟﹼﺬﻳﻦ ﻳﺆﺗﻮﻥ ﻣﺎ ﺁﺗﻮﺍ ﻣﻦ ﻓﻀﻞ ﺭﺑ‪‬ﻬﻢ ﻭ ﻋﻠﯽ‬
‫ﺭﺑ‪‬ﻬﻢ ﻣﺘﻮﮐﹼﻠﻮﻥ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﻣﺎ ﺍﺩﺭﻯ ﻣﺎ ﺍﻗﻮﻝ‪ .‬ﻋﻠﯽ ﺭﺑ‪‬ﻰ ﺍﻋﺘﻤﺪﻭ ﺑﻪ ﺍﺗﻮ‪‬ﺳﻞ ﰱ ﺍﻟﻮﺻﻮﻝ ﺍﻟﯽ‬
‫ﺍﳌﺄﻣﻮﻝ ﺍﻧ‪‬ﻪ ﺍﻟﻌﻠﹼﻰ ﺍﻟﻐﻔﻮﺭ‪ .‬ﺟﺎﻥ ﺧﻮﺍﻫﺮﺟﺎﻥ ﻣﻦ ﺍﻯ ﮐﺴﻰ ﮐﻪ ﺧﺎﻟﺺ ﺍﺳﺖ ﻧﻴ‪‬ﺖ ﺗﻮ ﻭ ﺻﺎﰱ‬
‫ﺍﺳﺖ ﻓﻄﺮﺕ ﺗﻮ ﻭ ﻣﺘﻤﮑﹼﻦ ﺍﺳﺖ ﻗﺎﺑﻠﻴ‪‬ﺖ ﺗﻮ ﻭ ﺩﺭ ﺿﻴﺎﺀ ﻭ ﺍﺷﺮﺍﻕ ﺍﺳﺖ ﻫﻮﻳ‪‬ﺖ ﺗﻮ ﺻﻠﹼﻰﺍﷲ‬
‫ﻋﻠﻴﮏ ﺑﺪﺍﻥ ﮐﻪ ﺍﻳﻦ ﺍﻗﹼﻠﻪ ﳑﺎﳛﺼﻰ ﻭ ﻣﻨﻐﻤﺴﻪ ﰱ ﲝﺮﺍﳍﻮﺍﺀ ﺩﺍﻋﻴﻪ ﻣﻘﺎﻡ ﻭ ﺭﺗﺒﻪ ﻧﻴﺴﺘﻢ ﺑﻨﻮﻉ ﻣﻦ‬
‫ﺍﻻﻧﻮﺍﻉ ﭘﻨﺎﻩ ﻣﻰﺑﺮﻡ ﺑﻌﺰ‪‬ﺕ ﺍﻭ ﺍﺯ ﺍﳊﺎﺩ ﺩﺭ ﺳﻠﻄﻨﺖ ﺍﻭ ﻭ ﺍﺯ ﺍﻭ ﻣﻰﻃﻠﺒﻢ ﮐﻪ ﳏﺮﻭﻡ ﻧﻔﺮﻣﺎﻳﺪ ﻣﺎ ﺭﺍ‬
‫ﺍﺯ ﻓﻴﺾ ﻋﻈﻴﻢ ﺍﻳﻦ ﻳﻮﻡ ﻋﻈﻴﻢ ﮐﻪ ﺑﺎﺏﺍﷲ ﮔﺸﻮﺩﻩ ﮔﺮﺩﻳﺪﻩ ﻭ ﺣﺠﺐ ﻣﺮﻓﻮﻉ ﻭ ﺍﺳﺘﺎﺭ ﻣﮑﺸﻮﻑ‬
‫ﻭ ﻣﻨﺎﺩﻯ ﺍﻭ ﺩﺭ ﮐ ﹼﻞ ﻣﻘﺎﻣﺎﺕ ﻭ ﺍﻧﻔﺲ ﺁﻳﺎﺕ ﺑﻨﻄﻖ ﺁﻣﺪﻩ ﮐﻪ ﺍﻟﻴﻮﻡ ﻳﻮﻣﻪ ﻭ ﺍﳌﻘﺎﻡ ﻣﻘﺎﻣﻪ‪ .‬ﺍﺳﺮﻋﻮﺍ‬
‫ﺍﻟﻴﻪ ﻭ ﺍﺭﻓﻀﻮﺍ ﻏﲑﻩ ﻓﺎ ﹼﻥﺍﻟﻔﻮﺯ ﻋﻈﻴﻢ‪ .‬ﻓﺎ ﹼﻥﺍﻵﻳﺔ ﻗﺪ ﻃﻠﻌﺖ ﻭ ﺗﻨﺠﺬﺑﺖ ﺍﻟﯽ ﻣﻘﺎﻡ ﺍﻟﹼﺬﻯ ﻻ ﻋﲔ‬
‫ﺭﺃﺕ ﻭ ﻻ ﺍﺫﻥ ﲰﻌﺖ ﻭ ﻻ ﺧﻄﺮ ﻋﻠﯽ ﻗﻠﺐ ﺑﺸﺮ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﻣﻦ ﻋﻈﻤﺔ ﺍﻟﻔﻴﺾ ﻭ ﻏﻔﻠﺔ ﺍﹼﻟﻨﺎﺱ‬
‫‪‬ﻤﺎﺀ ﺻﻤ‪‬ﺎﺀ ﻭ ﻭﻗﻮﻓﻬﻢ ﰱ ﺍﺭﺽ ﺍﳊﺪﻭﺩ ﻭ ﺳﺒﺎﺣﺘﻬﻢ ﰱ ﻃﻤﻄﺎﻡ ﺍﳍﻮﻯ‪ .‬ﻳﺎ ﺍﺧﱴ ﺑﺪﺍﻥ ﻭﻓﹼﻘﮏﺍﷲ‬
‫ﮐﻪ ﺳﻨ‪‬ﺖ ﺍﳍﻴ‪‬ﻪ ﻣﺘﻐﻴ‪‬ﺮ ﻭ ﻣﺘﺤﻮ‪‬ﻝ ﳕﻰﺷﻮﺩ‪ .‬ﻗﺪ ﻋﻠﻢ ﺍﻭﻟﻮﺍﻻﻟﺒﺎﺏ ﺍ ﹼﻥ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﯽ ﻣﺎ ﻫﻨﺎﮎ ﻻ‬
‫ﻳﻌﻠﻢ ﺍ ﹼﻻ ﲟﺎ ﻫﻴﻬﻨﺎ‪ .‬ﻋﺰﻳﺰ ﻣﻦ ﻋﺒﺎﺩﺕ ﺩﺭ ﻫﺮ ﻋﺎﳌﻰ ﺍﻗﺘﻀﺎﺋﻰ ﺩﺍﺭﺩ‪.‬‬
‫ﺏ‪ .‬ﻋﺒﺎﺩﺕ ﻋﺎﱂ ﻋﻘﻮﻝ ﺍﻣﺘﻴﺎﺯ ﺣ ‪‬ﻖ ﻭﺑﺎﻃﻞ ﺍﺳﺖ‪.‬‬‫ﻋﺒﺎﺩﺕ ﻋﺎﱂ ﻓﺆﺍﺩ ﳏﻮ ﻏﲑ ﺍﺳﺖ ﺩﺭ ﻃﻠﻌﺖ ﺭ ‪‬‬
‫ﻋﺒﺎﺩﺕ ﻋﺎﱂ ﺍﺭﻭﺍﺡ ﺳﲑ ﺑﺴﻮﻯ ﻣﻌﺮﻓﺖ ﺣ ‪‬ﻖ ﺍﺳﺖ‪ .‬ﻋﺒﺎﺩﺕ ﻋﺎﱂ ﻣﺜﻞ ﺗﻮﺟ‪‬ﻪ ﺑﺴﻮﻯ ﻭﺟﻬﻪ‬
‫ﻣﻘﺼﻮﺩ ﺍﺳﺖ‪ .‬ﻋﺒﺎﺩﺕ ﻋﺎﱂ ﺍﺟﺴﺎﻡ ﺍﻳﻦ ﺍﻋﻤﺎﻝ ﻇﺎﻫﺮﻳ‪‬ﻪ ﻭﺍﺭﺩﻩ ﺍﺯ ﺷﺮﻉ ﻣﻄﹼﻬﺮ ﺍﺳﺖ ﻭ ﺍﻳﻦ‬
‫ﻋﺒﺎﺩﺕ ﺑﺪﻭﻥ ﻣﻌﺮﻓﺖ ﻭ ﺑﻨﻔﺴﻪ ﻣﺆﺛﹼﺮ ﻧﻴﺴﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻰﻓﺮﻣﺎﻳﺪ ﺣﺠ‪‬ﺔ ﺍﷲ ﺍﻟﻨ‪‬ﺎﻃﻖ ﻭ ﻟﻴﺲ‬
‫ﺍﻟﹼﺸﺮﻑ ﰱ ﺍﻻﻋﻤﺎﻝ ﺍﻟﹼﻄﻴﺒﺔ ﻭ ﺍﻵﺛﺎﺭ ﺍﳊﺴﻨﺘﻪ ﻻﻧ‪‬ﻬﺎ ﺍﺛﺮ ﻓﻌﻞ ﺍﻟﻌﺒﺪ‪ .‬ﺑﻠﮑﻪ ﺷﺮﻑ ﻋﻈﻤﻰ ﺟﺎﻥ‬
‫ﺧﻮﺍﻫﺮ ﻣﻦ ﳏﻮ ﻏﲑﻳ‪‬ﺖ ﻭ ﺭﻓﻊ ﺍﺛﻨﻴﻨﻴ‪‬ﺖ ﻣﻰﺑﺎﺷﺪ ﻭ ﻋﺪﻡ ﺍﻟﺘﻔﺎﺕ ﺑﺸﻴﺌﻴ‪‬ﺖ‪ .‬ﺁﻩ ﹼﰒ ﺁﻩ ﺍﺯ ﻗﻠﻮﺏ‬
‫ﻣﺮﻳﻀﻪ ﻭ ﻧﻔﻮﺱ ﻣﻨﻘﻠﺒﻪ ﻭ ﻃﺒﺎﻳﻊ ﻣﻨﻌﮑﺴﻪ‪ .‬ﺍﻟﻌﺠﺐ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﲨﻠﻪ ﻣﺼﺪ‪‬ﻗﲔ ﻣﻰﴰﺎﺭﻧﺪ ﻭ‬
‫ﭼﻮﻥ ﺍﻟﻘﺎﻯ ﻗﻮﻝ ﻃﻴ‪‬ﺐ ﺑﺮ ﺍﻳﺸﺎﻥ ﻣﻰﺷﻮﺩ ﺑﺰﻋﻢ ﺧﻮﺩ ﻭ ﺑﻨﻘﺼﺎﻥ ﻗﺎﺑﻠﻴ‪‬ﺖ ﺍﻭ ﺭﺍ ﻣﻌﻮﺝ ﻭ‬
‫ﻣﻌﮑﻮﺱ ﺣﮑﺎﻳﺖ ﻣﻰﳕﺎﻳﻨﺪ‪ .‬ﻗﺴﻢ ﺑﺂﻥ ﮐﺴﻰ ﮐﻪ ﺟﺎﱎ ﺩﺭ ﺩﺳﺖ ﻗﺪﺭﺕ ﺍﻭﺳﺖ ﮐﻪ ﺍﺯ ﺣ ‪‬ﻖ‬
‫ﭼﻴﺰﻯ ﻧﻔﻬﻤﻴﺪﻩﺍﻧﺪ ﻭ ﺑﻨﺎﻯ ﻓﻬﻤﻴﺪﻥ ﺭﺍ ﻧﻴﺰ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺍﻟﯽﺍﷲ ﺭﺑ‪‬ﻰ ﺍﺷﮑﻮﳑ‪‬ﺎ ﻧﺰﻝ ﰉ ﻣﻨﻬﻢ ﻭ ﺍﺻﱪ ﻭ‬
‫ﺍﺣﺘﻤﻞ ﻟﺮﺿﺎﺋﻪ‪ .‬ﺍﻧ‪‬ﻪ ﲰﻴﻊ ﺷﮑﻮﺭ‪ ...‬ﻟﻌ ﹼﻞﺍﷲ ﳛﺪﺙ ﺍﻣﺮﹰﺍ ﺍﻧ‪‬ﻪ ﺟﻮﺍﺩ ﮐﺮﱘ‪ .‬ﺍﺳﺌﻞﺍﷲ ﺍﻥ ﻳﻨﺠ‪‬ﻴﻨﺎ ﻣﻦ‬
‫ﻫﺬﻩﺍﶈﻨﺔ ﺍﻧ‪‬ﻪ ﻋﺰﻳﺰ ﻏﻔﻮﺭ‪ .‬ﺩﻋﺎﻯ ﲜﻬﺖ ﺑﮕﻢ ﺧﺎﱎ ﻣﺮﺳﻮﻝ ﺷﺪ ﭘﺮﻭﺭﺩﮔﺎﺭﻡ ﺷﻔﺎﺀ ﲞﺸﺪ‪.‬‬
‫‪ _ ١٤‬ﻣﮑﺘﻮﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﺑﺎﺑﻴﺎﻥ )‪.(٤٥‬‬
‫ﻳﺎ ﺣ ‪‬ﻰ ﻗﻴ‪‬ﻮﻡ‬
 ‫ﺑﺎ ﻧﺪﺍﻫﺎﻯ ﻧﻮﺍﻯ ﻧﻴﻨﻮﺍ‬ ‫ﻗﺮ‪‬ﺓ ﺍﻟﻌﻴﻨﻢ ﺑﻴﺎ ﺍﻧﺪﺭ ﻧﻮﺍ‬
‫ﺗﺎ ﺭﺑﺎﺋﻰ ﲨﻠﻪ ﺫﺭ‪‬ﺍﺕ ﻧﻮﺭ ﺭﻳﺰﻯ ﺍﺯ ﺍﺷﺮﺍﻕ ﻭﺟﻬﻰ ﻧﺎﺭﻃﻮﺭ‬
‫ﺟﺎﻥ ﻣﻦ ﺑﺮﺧﻴﺰ ﺑﺎ ﺷﻮﺭ ﻭﺷﺮﺭ ﺩﺭ ﻧﮕﺮ ﺑﺎ ﭼﺸﻢ ﺳﺎﻗﻰ ﺩﺭﻧﮕﺮ‬
‫ﮐﻮ ﻓﺘﺎﺩﻩ ﲨﻠﻪ ﺫﺭﺍﹼﺗﻴﺎﻥ ﺩﺭ ﺻﻌﻴﺪ ﻭﺣﺪﻩ ﺍﻣﺎ ﺻﻌﻘﻴﺎﻥ‬
‫ﺧﻴﺰ ﺍﺯﺟﺎﻧﻮﺭﭼﺸﻢ ﺍﻧﻈﺮﻡ ﻳﺎﺏ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪﺟﺬﺏ ﺍﻗﺪﺭﻡ‬
‫ﺗﺎﺑﮑﻰﺩﺭﻗﻌﺮﺑﺎﺷﻰﻃﺮﺣﻴﻪ ﺗﺎ ﺑﮑﻰ ﻣﺎﱏ ﺗﻮ ﺳ ‪‬ﺮ ﺧﺎﻓﻴﻪ‬
‫ﺵ ﲪﺮﺍﺀ ﺍﻟﺒﻬﺎﺀ ﺍﻗﺪﺭ ﺍﺯ ﻣﻠﻴﮏ ﺍﻧﺼﺮ ﺑﺮ ﺣﻘﻴﻘﺖ‬ ‫ﺍﻯ ﻧﻮﺭ ﭼﺸﻢ ﺍﻫﻞ ﻭﻻ ﻭ ﻳﺎ ﻗﺎﺑﻞ ﺭﻳﺰﺵ ﺭ ‪‬‬
‫ﻧﻮﺭﺍﻧﻴ‪‬ﺘﺖ ﻭ ﺛﻨﺎﺀ ﺍﻧﻈﺮ ﺑﺎ ﺟﻠﻮﻩ ﻧﺼﺮ ﺑﺮ ﺫﺍﺗﻴ‪‬ﺖ ﺳﺒﺤﺎﻧﻴ‪‬ﺘﺖ‪ .‬ﺑﻌﺪ ﺍﺯ ﻭﺍﺭﺳﺘﮕﻴﺖ ﺍﺯ ﺧﺴﺘﮕﻰ ﲪﻞ‬
‫ﺷﺆﻭﻧﺎﺕ ﺍﻫﻞ ﺷﺄﻥ ﺩﺭ ﳏﺸﺮ ﻭ ﺑﻌﺪ ﺍﺯ ﺁﺯﺍﺩﮔﻴﺖ ﺍﺯ ﻃﺮﺋﻴ‪‬ﺎﺕ ﻃﺮﺀ ﺍﻫﻞ ﻏﱪ‪ .‬ﺑﺸﻨﻮ ﻧﺪﺍﻯ‬
‫ﺑﺎﺻﻔﺎﻯ ﺭﻭﺡﻓﺰﺍﻯ ﮐﻠﻤﺔﺍﷲ ﺍﻻﻋﻠﯽ ﺭﺍ ﺍﺯ ﻧﻘﻄﻪ ﻗﻠﺒﻴ‪‬ﻪ ﭘﺲ ﻧﮕﺎﻩ ﺩﺍﺭ ﺁﻥ ﻗﺒﻪ ﺻﻄﻠﻴ‪‬ﻪ ﺭﺍ ﺑﮕﻮﺵ‬
‫ﻭﺍﻋﻴﻪ‪ .‬ﭘﺲ ﺩﺭ ﻣﻘﺎﻡ ﺍﻇﻬﺎﺭ ﺍﺷﺮﺍﻗﻰ ﺑﺮﺁﻯ ﻭ ﺯﻧﮓ ﻏﺒﺎﺭ ﻃﺮﺋﻰ ﺍﺯ ﻗﻠﺐ ﻓﺎﺀ ﺑﺰﺩﺍﻯ ﮐﻪ ﺟﺰﺍﮎﺍﷲ‬
‫ﺍﺣﺴﻦ ﺍﳉﺰﺍﺀ ﹼﰒ ﺟﺰﺍﮎﺍﷲ ﺍﺣﺴﻦﺍﳉﺰﺍﺀ ﹼﰒ ﺟﺰﺍﮎﺍﷲ ﺍﺣﺴﻦ ﺍﳉﺰﺍﺀ‪ .‬ﺍﻯ ﻗﺮ‪‬ﺓﺍﻟﻌﻴﻨﻢ ﻓﺪﺍﻳﺖ ﺷﻮﻡ‪.‬‬
‫ﺍﻟﺒﺘ‪‬ﻪ ﻗﻴﺎﻡ ﺑﺎﻣﺮ ﳕﺎ ﻭ ﺩﺭ ﻣﻘﺎﻡ ﺗﺮﺑﻴﺖ ﺭﻓﺮﻓﻴ‪‬ﺎﺕ ﺍﺯ ﻣﺼﺪ‪‬ﻗﺎﺕ ﺑﺮﺁﻯ ﮐﻪ ﺻﺪﺭﻡ ﺩﺭ ﺧﺮﻭﺵ ﻭ ﻋﻘﻠﻢ‬
‫ﻣﺪﻫﻮﺵ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺟﺎﻥ ﻣﻦ ﺑﺪﺍﻧﮑﻪ ﺩﺭ ﺍﻳﻦ ﺳﺒﻌﻪ ﺍﻳ‪‬ﺎﻡ ﻗﻴﺎﻣﺖ ﻗﻴﺎﻡ ﻓﺮﻣﻮﺩ ﻭ ﺗﺒﻠﻴﻎ ﺍﺣﮑﺎﻡ ﺍﳍﻰ‬
‫ﺹ ﻭ ﻋﺎ ‪‬ﻡ ﳕﻮﺩ ﻭ ﺑﺪﺍﻧﮑﻪ ﺻﺪﻣﺎﺕ ﻋﻈﻴﻤﻪ ﺑﺮ ﻣﺎ ﻭﺍﺭﺩ ﺁﻣﺪ ﺍﺯ ﺍﲞﺮﻩ ﺍﻫﻞ ﺗﺒﺨﱪ ﻭ ﺑﻠﻴ‪‬ﺎﺕ‬
‫ﺑﻴﺎﻧﹰﺎ ﲞﺎ ‪‬‬
‫ﻣﺴﺘﺼﻌﺒﻪ ﲟﺎ ﺭﺳﻴﺪ ﺍﺯ ‪‬ﺎﺟﻢ ﺍﻫﻞ ﺗﻐﻴﲑ‪ .‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺷﮑﺮ ﻣﺮ ﻗﺎﺩﺭ ﻓﻌ‪‬ﺎﻝ ﺭﺍ ﺳﺰﺩ ﻭ ‪‬ﺮﺣﺎﻝ‬
‫ﲪﺪ ﻣﺮ ﳏﺒﻮﺏ ﻻﺯﻭﺍﻝ ﺭﺍ ﺷﺎﻳﺪ‪ .‬ﺧﻼﺻﻪ ﻋﺰﻳﺰﻡ ﺁﻧﭽﻪ ﺭﺍ ﺑﺎﻳﺪ ﺑﻔﻬﻤﻢ ﻓﻬﻤﻴﺪﻡ‪ .‬ﺍﻟﺒﺘ‪‬ﻪ ﺩﺭ ﻣﻘﺎﻡ‬
‫ﺗﺮﺣ‪‬ﻢ ﺑﺮ ﻣﺼﺪ‪‬ﻗﺎﺕ ﺑﺮﺁﻯ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻣﺮ ﺑﺘﺰﮐﻴﻪ ﻭ ﺻﻔﺎﻯ ﻧﻔﺲ ﳕﺎ ﻭ ﺍﻟﺒﺘ‪‬ﻪ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﻣﻄﻠﻖﺍﻟﻌﻨﺎﻥ‪...‬ﻭﺍﻣﮕﺬﺍﺭ ﮐﻪ ﻫﻨﻮﺯ ﺩﺭ ﻣﻘﺎﻡ ﮐﻤﺎﻝ ﻧﻴﺴﺘﻨﺪ‪ .‬ﳏﺒﻮﺏ ﻓﺆﺍﺩﻡ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﻣﺮ ﺑﺼﻠﻮﺓ‬
‫ﺩﺭ ﺍﻭﻗﺎﺕ ﲬﺴﻪ ﺑﻔﺮﻣﺎ ﮐﻪ ﻫﺮﻭﻗﱴ ﻣﻈﻬﺮ ﻫﻴﮑﻠﯽ ﺍﺯ ﻫﻴﺎﮐﻞ ﻗﺪﳝﻪ ﻣﻰﺑﺎﺷﺪ ﻭ ﺩﺭ ﻫﺮ ﺁﱏ ﺍﻣﺮ‬
‫ﺑﻴﮏ ﻬﻧﺞ ﺍﺯ ﻓﻮ‪‬ﺍﺭﻩ ﻗﺪﺭﺕ ﻇﺎﻫﺮ ﻣﻰﮔﺮﺩﺩ ﺑﮕﻮ ﮐﻪ ﻟﻌﻨﺖ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﺗﺎﺭﮐﲔ ﺻﻠﻮﺓ ﻭ ﺗﺎﺭﮐﲔ‬
‫ﺣ ‪‬ﺞ ﻭ ﺯﮐﻮﺓ ﻭ ﺑﮕﻮ ﮐﻪ ﺣﮑﻢ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻫﺮ ﺩﻭﺭﻩ ﺟﺪﻳﺪ ﻭ ﺑﺪﻳﻊ ﺍﺳﺖ ﻭ ﺁﻥ ﺣﮑﻢ ﺟﺪﻳﺪ‬
‫ﺍﻗﺎﻣﻪ ﻓﺮﺍﺋﺾ ﻭ ﺳﻨﻦ ﺍﺳﺖ ﻭ ﻓﺮﺍﺋﺾ ﺗﻮﺟ‪‬ﻪ ﺍﻟﯽ ﻣﺒﺎﺩﻯ ﻓﻴﺾ ﻭ ﻣﺒﺎﱏ ﻓﻀﻞ ﺍﺳﺖ‪ .‬ﺳﺒﺤﺎﻥﺍﷲ‬
‫ﮐﻪ ﻗﻠﻮﺏ ﭘﺮ ﺍﺯ ﺧﻄﺮ ﻭ ﺻﺪﻭﺭ ﳑﻠﹼﻮ ﺍﺯ ﺧﻮﻑ ﺑﺸﺮ ﻭ ﻭﺟﻮﻩ ﺍﺯ ﺻﺪﻣﻪ ﻣﻨﺎﻓﻘﲔ ﻭ ﻣﺼﺪ‪‬ﻗﺎﺕ ﺩﺭ‬
‫ﻣﻘﺎﻡ ﺻﻔﺎﺀ ﻭ ﻭﻓﺎﺀ ﺁﻳﻨﺪ ﻭﻗﺒﺴﻰ ﺍﺯ ﻗﺒﺴﺎﺕ ﺳﻴﻨﺎﺋﻴ‪‬ﻪ ﺗﺎ ﺑﺂﻥ ﺗﺎﺋﺒﲔ ﻭ ﺗﺎﺋﺒﺎﺕ ﺩﺭ ﻫﻢ ﺳﻮﺯﻧﺪ‪ .‬ﺑﮕﻮ‬
‫ﺍﻯ ﺣﺒﻴﺒﻢ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﮐﻪ ﺗﺼﺪﻳﻖ ﺍﻣﺮﺍﷲ ﳏﺾ ﺗﻠﻔﹼﻆ ﻧﻴﺴﺖ‪ .‬ﺑﺎﻳﺪ ﻗﻮﻝ ﺑﺎ ﻓﻌﻞ ﻣﻄﺎﺑﻖ ﺁﻳﺪ‪ .‬ﻟﻌﻨﺖ‬
‫ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﻣﺮﺩﻯ ﮐﻪ ﺍﺯ ﺟﺎﻥ ﻧﺎﻗﺎﺑﻞ ﺧﻮﺩ ﺗﺮﺳﺪ ﻭ ﺍﺩ‪‬ﻋﺎﻯ ﺗﺼﺪﻳﻖ ﳕﺎﻳﺪ‪ .‬ﭘﺲ ﻟﻌﻨﺖ ﺧﺪﺍﻭﻧﺪ‬
‫ﺑﺮ ﺯﱏ ﮐﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺍﺳﲑﻯ ﺑﺎﮎ ﺑﺎﺷﺪ ﻭ ﺍﺩ‪‬ﻋﺎﻯ ﺗﺴﻠﻴﻢ ﻓﺮﻣﺎﻳﺪ‪ .‬ﺍﷲﺍﮐﱪ ﮐﻪ ﺩﺭ ﭼﻪ ﻣﻘﺎﻡ‬
‫ﻭﺍﻗﻔﻨﺪ ﻣﺘﺤﻴ‪‬ﺮﻳﻦ ﻭ ﺑﭽﻪ ﻭﺟﻬﻪ ﻧﺎﻇﺮﻧﺪ ﻣﺪ‪‬ﻋﲔ‪ .‬ﺍﷲ ﺍﻧﺖ ﻧﺼﺮﻯ ﻭ ﺍﻧﺖ ﻣﺪﺩﻯ‪ .‬ﻓﺎﺭﲪﲎ‬
‫ﺑﺮﲪﺘﮏ ﻭ ﺍﻏﻔﺮﻟﯽ ﺑﻌﻨﺎﻳﺘﮏ ﻭ ﺍﺟﻌﻠﲎ ﻣﻦ ﺍﻟﹼﺸﺎﻓﻌﲔ ﰱ ﺫﻟﮏ ﺍﻟﻴﻮﻡ ﺍﻻﮐﱪ ﻋﻨﺪﮎ ﻣﺬﮐﻮﺭﹰﺍ‪ .‬ﻭ‬
‫ﺳﻼﻡ ﻣﺎ ﺭﺍ ﺑﮑ ﹼﻞ ﺍﻫﻞ ﻭﻻﻳﺖ ﺍﺯ ﻣﺼﺪ‪‬ﻗﺎﺕ ﺑﺮﺳﺎﻥ ﺧﺼﻮﺹ ﺭﺿﺎﺋﻴ‪‬ﻪ ﺭﺍﺿﻴ‪‬ﻪ ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﻣﻘﺎﻡ‬
‫ﺣﮑﺎﻳﺖ ﮐﺎﻣﻞ ﺍﮐﻤﻞ ﺁﻳﺪ ﻭ ﮐﺬﺍ ﺑﺎﻧﻴﺲ ﺍﻟﹼﺰﺍﺀ ﺟﻨﺎﺏ ﻃﻠﻌﺔﺍﻟﺒﻬﺎﺀ ﺭﺍ ﺑﺴﻼﻡ ﺑﺴﻴﺎﺭ ﻣﺘﺬﮐﹼﺮﻡ ﻭ‬
‫ﮐﺬﺍ ﺑﺰﻫﺮﺍﺟﺎﱎ ﺑﻔﺮﻣﺎﺋﻴﺪ ﮐﻪ ﺑﺮﺳﺎﻧﺪ ﲟﺼﺪ‪‬ﻗﺎﺕ ﮐﻪ ﺭﻭﺯﻯ ﻫﺰﺍﺭﻣﺮﺗﺒﻪ ﺫﮐﺮ ﻻ ﺍﻟﻪ ﺍﻻﹼﺍﷲ ﻭﺍﺟﺐ‬
‫ﺍﺳﺖ‪ .‬ﻟﻌﻨﺖ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﻣﺘﻤﺮ‪‬ﺩﻳﻦ ﺍﻣﺮ ﺍﻋﻠﯽ‪.‬‬
‫‪ _ ١٥‬ﻣﮑﺘﻮﺏ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﻳﮑﻰ ﺍﺯ ﺑﺎﺑﻴﺎﻥ )‪.(٤٦‬‬
‫ﻫﻮﺍﳊ ‪‬ﻰ‪ .‬ﺑﺪﺀ ﺻﻔﺤﻪ ﻣﺮﺍﺩ ﺑﻨﻮﺭ ﲨﺎﻝ ﺫﮐﺮ ﺍﺳﻢ ﻗﻴ‪‬ﻮﻡ ﳑﺠ‪‬ﺪﻳﺴﺖ ﮐﻪ ﺁﻧﭽﻪ ﺭﺍ ﺧﻮﺍﻫﺪ ﺑﻨﺎﺭ ﻓﻌ‪‬ﺎﻝ‬
‫ﻣﻮﺟﻮﺩ ﻭ ﺯﻳﺐ ﻧﮕﺎﺭﻳﻪ ﺍﺑﺘﺪﺍﺀ ﲪﺪ ﲪﻴﺪ ﺩﳝﻮﻡ ﳏﻤ‪‬ﺪﻳﺴﺖ ﮐﻪ ﺁﻥ ﺭﺍ ﮐﻪ ﺧﻮﺍﺳﺘﻪ ﺑﻨﻮﺭ ﲨﺎﻝ‬
‫ﺧﻮﺩ ﻣﺸﻬﻮﺩ‪ .‬ﺍﳍﻰ ﺍﻧﺖ ﮐﻔﺎﱏ ﻣﻦ ﻃﻠﺐﺍﻟﹼﺸﻬﻮﺩ ﺑﺎﻳﻨﮑﻪ ﻣﺮﺍ ﺟﺰ ﺗﻮ ﻣﻘﺼﻮﺩﻯ ﻧﻴﺴﺖ ﻭ ﮐ ﹼﻞ‬
‫ﺍﺷﻴﺎﺀ ﺍﻟﻴﻮﻡ ﻧﺰﺩﻡ ﮐﻤﺎ ﺑﺪﺍﺀ ﺍﺳﺖ‪ .‬ﺍﻧ‪‬ﻬﻢ ﻟﻦ ﻳﮑﻮﻧ‪‬ﻦ ﺷﻴﺌﹰﺎ ﻣﻮﺟﻮﺩﹰﺍ‪ .‬ﺍﳍﻰ ﮔﻮﺍﻫﺖ ﻣﻰﮔﲑﻡ ﮐﻪ ﺩﺭ‬
‫ﺭﻭﺯ ﺍﺯﻝ ﺷﻬﺎﺩﺕ ﺩﺍﺩﻡ ﺑﻨﻔﺴﺎﻧﻴ‪‬ﺖ ﺧﻮﺩ ﺑﻮﺣﺪﺍﻧﻴ‪‬ﺘﺖ ﻭ ﺷﺎﻫﺪﺕ ﻣﻰﻳﺎﰈ ﮐﻪ ﺩﺭ ﺳﻄﺮ ﺍﻭ‪‬ﻝ ﺍﻗﺮﺍﺭ‬
‫ﳕﻮﺩﻡ ﺑﺬﺍﺗﻴ‪‬ﺖ ﺧﻮﺩ ﺑﻔﺮﺩﺍﻧﻴ‪‬ﺘﺖ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﻣﺮﺍ ﺍﺯ ﻧﻮ ﺁﺭﺍﺳﱴ ﻭ ﺍﺯ ﮐﻴﻨﻮﻧﻴ‪‬ﺘﻢ ﺍﻇﻬﺎﺭ ﺧﺪﺍﻭﻧﺪﻯ‬
‫ﺧﻮﺩ ﺧﻮﺍﺳﱴ‪ .‬ﺍﳍﻰ ﺷﺎﻫﺪ ﮐﻪ ﻧﻴﻨﺪﻳﺸﻴﺪﻡ ﺍﺯ ﳘﺰﺍﺕ ﻭ ﻧﺘﺮﺳﻴﺪﻡ ﺍﺯ ﳌﺰﺍﺕ‪ .‬ﺍﻳﺴﺘﺎﺩﻡ ﺑﻘﻮ‪‬ﻩ ﺗﻮ‬
‫ﻗﻮﻯﺍﻟﻘﻮﻯ ﻭ ﻇﺎﻫﺮ ﳕﻮﺩﻯ ﺍﺯ ﻣﻦ ﺳ ‪‬ﺮ ﺳﺘﲑﻩ ﺧﻀﺮﺍﺀ‪ .‬ﺍﳍﻰ ﻣﻰﮔﻮﱘ ﺁﻥ ﮐﻠﻤﻪﺍﻯ ﺭﺍ ﮐﻪ ﺍﺯ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‬‫ﺣﻘﻴﻘﺖ ﻣﻘﺪ‪‬ﺳﻪ ﺣﻔﻴﻈﻪ ﺍﻭ‪‬ﻟﻴ‪‬ﻪ ﻣﺸﻌﺸﻊ ﻭ ﺍﺯ ﺳﺘﲑﻩ ﺧﻠﻴﻘﻪ ﺍﺯﻟﻴ‪‬ﻪ ﻣﻠﹼﻤﻊ ﺍﻥ ﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫ﻭ ﺗﺒﺎﺭﮎﺍﷲ ﺣﺒﻴﺐ ﺍﻟﻌﺎﺭﻓﲔ ﺍﻟﹼﺬﻯ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ‪ .‬ﻻ ﻧﻌﺒﺪﻩ ﺍ ﹼﻻ ﺍﻳ‪‬ﺎﻩ ﻭ ﺍﻧ‪‬ﻪ ﳍﻮﺍﳊ ‪‬ﻰﺍﳊﹼﻴﲔ‪ ٠‬ﺍﳍﻰ‬
‫ﮔﻮﺍﻫﻢ ﻓﺮﻣﻮﺩﻯ ﮐﻪ ﺍﺯ ﺍﺷﺮﺍﻕ ﲨﺎﻝ ﺍﺯﻟﻴ‪‬ﻪ ﻫﻴﺎﮐﻞ ﻧﻮﺭﻳ‪‬ﻪ ﻣﻨﻮﺟﺪ ﻭ ﺍﺯ ﺑﺮﻭﻗﺎﺕ ﺟﻼﻝ ﺁﻳﺎﺕ‬
‫ﻗﺪﻭﺳﻴ‪‬ﻪ ﳑﺪ‪‬ﺩ‪ .‬ﺍﳍﻰ ﮔﻮﺍﻫﻢ ﮐﻪ ﻳﮑﻰ ﺍﺯ ﺁﻳﺎﺕ ﻣﺸﺮﻗﻪ ﺍﻗﺮﺍﺭ ﺍﻭ ﺑﻨﻮﺭ ﲨﺎﻝ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﻋﻴﺎﻧﻴ‪‬ﲔ ﺁﻣﺪ‬
‫ﻭ ﻫﻴﮑﻠﯽ ﺍﺯ ﻫﻴﺎﮐﻞ ﻣﻘﺮ‪‬ﺑﲔ ﮔﺮﺩﻳﺪ‪ .‬ﺍﳍﻰ ﮔﻮﺍﻫﻰ ﮐﻪ ﺑﺎﻧﻘﻄﺎﻉ ﺍﺯﻣﺎﺳﻮﻯ ﳏﺒﻮﺏ ﻣﺎ ﺁﻣﺪ ﻭ‬
‫ﺑﺎﻣﺘﻨﺎﻋﺶ ﺍﺯ ﻣﺎﻋﺪﻯ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺍﻭﻟﻴﺎﺀ ﮔﺮﺩﻳﺪ‪ .‬ﺍﳍﻰ ﲝ ‪‬ﻖ ﺣﻘﻴﻖ ﺍﺯﻟﻴ‪‬ﻪ ﻭ ﺑﻨﺎﳍﺎﻯ ﺁﺗﺶﻓﺸﺎﻥ ﺻﻤﺪﻳ‪‬ﻪ‬
‫ﮐﻪ ﺍﻭ ﺭﺍ ﲟﻘﺎﻡ ﮐﻤﺎﻝ ﺭﺳﺎﻥ ﻭ ﺍﺯ ﺍﻫﻞ ﺍﺗ‪‬ﺼﺎﻝ ﺧﻮﺍﺻ‪‬ﺶ ﮔﺮﺩﺍﻥ ﺗﺎ ﺁﻧﮑﻪ ﺍﺯ ﺷﺮﺍﺏ ﻭﺣﺪﺕ‬
‫ﻧﻮﺵ ﻓﺮﻣﺎﻳﺪ ﻭ ﻗﻠﻊ ﺑﻨﻴﺎﻥ ﮐﺜﺮﺕ ﺭﺍ ﺑﻨﻈﺮﻯ ﻓﺮﻣﺎﻳﺪ‪ .‬ﭘﺲ ﺩﺭﻳﺎﺑﺪ ﺳ ‪‬ﺮ ﺣﻘﻴﻘﺖ ﺭﺍ ﮐﻪ ﺑﺴﻴﺎﺭ‬
‫ﻋﻈﻴﻢ ﻭ ﺑﻴﺎﺑﺪ ﮐﻨﺰ ﳐﻔﻴﻪ ﺭﺍ ﮐﻪ ﳏﺒﻮﺏ ﻗﺪﱘ ﻫﻮ ﺣ ‪‬ﻖ ﻭﺍﺣﺪ ﺍﺳﺖ ﻭ ﺣﮑﻢ ﺍﻳﻦ ﻭﺍﺣﺪ ﮐﻤﺎﺑﻨﺎﻩﺍﷲ‬
‫ﻏﲑ ﺯﺍﺋﺪ ﺍﺳﺖ ﻭ ﮐ ﹼﻞ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺯ ﺍﺷﺮﺍﻕ ﲨﺎﻝ ﺑﺪﻳﻌﻪ ﺩﺭ ﻭﺟﻮﺩ ﻭﻟﮑﻦ ﻻ ﻳﺸﻌﺮﻭﻥ‪ .‬ﻭ‬
‫ﳎﻤﻮﻉ ﮐﺎﺋﻨﺎﺕ ﺍﺯ ﺿﻴﺎﺀ ﻗﻨﺎﻉ ﺍﺣﺪﻳ‪‬ﻪ ﺩﺭ ﺷﻬﻮﺩ ﻭ ﻫﻢ ﻻ ﻳﻔﻘﻬﻮﻥ‪ .‬ﺍﻯ ﳏﺒﻮﺏ ﻓﺆﺍﺩ ﻃﺎﺀ ﻭ ﺍﻯ‬
‫ﺍﻧﻴﺲ ﻗﻠﺐ ﺯﺍﺀ ﮐﻪ ﳏﻮ ﺍﺯ ﺟﺎﻡ ﻭﺣﺪﺕ ﺷﺪﻯ ﻭ ﺻﺤﻮ ﺍﺯ ﺟﺬﺑﻪ ﺻﺮﻑ ﺍﺯﻟﻴ‪‬ﻪ ﺁﻣﺪﻯ‪ .‬ﺧﻮﺍﻫﻢ‬
‫ﲎ ﺍﻟﹼﺬﺍﺕ ﺧﻮﺩ ﮐﻪ ﮐﺸﻒ ﺳﺒﺤﺎﺕ ﺟﻼﻟﺖ ﺷﻮﺩ ﺗﺎ ﲜﺬﺏ ﺍﻻﺣﺪﻳ‪‬ﻪ ﺩﺍﺧﻞ‬ ‫ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻏ ‪‬‬
‫ﺏﺍﻟﱪﻳ‪‬ﻪ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻓﺮﻣﺎﺋﻰ ﮐﻪ ﺳﻮﺍﻯ ﻧﻔﺲ‬ ‫ﻓﺮﺩﻭﺱ ﻏﻴﺒﻴ‪‬ﻪ ﺑﻌﲔ ﺷﻬﻮﺩﻳ‪‬ﻪ ﺷﻮﻯ ﻭ ﻣﻘﺎﻡ ﻻﻣﻘﺎﻡ ﺭ ‪‬‬
‫ﺯﮐﻴ‪‬ﻪ ﻭ ﮐﻠﻤﻪ ﻣﺒﺎﺭﮐﻪ ﻋﻠﻴ‪‬ﻪ ﺍﺣﺪﻯ ﻣﺘﻘﹼﻮﻡ ﺑﻘﻮﺍﻡ ﻋﺪﻟﻴ‪‬ﻪ ﻧﻴﺴﺖ ﻭ ﺍﻧﻮﺍﺭ ﻭﺟﻮﺩ ﺑﺮﻳ‪‬ﻪ ﺍﺯ ﻋﲔ ﺍﻟﻌﻴﺎﻥ‬
‫ﺻﺎﺩﻳ‪‬ﻪ ﺟﺎﺭﻯ ﻭ ﻣﻀﻰﺀ ﺍﺳﺖ‪ .‬ﺍﺷﻬﺪﺍﷲ ﻋﻠﯽ ﺫﻟﮏ ﻭ ﮐﻔﻰ ﺑﻪ ﺷﻬﻴﺪﹰﺍ‪ .‬ﺍﻯ ﳏﺒﻮﺏ ﻓﺆﺍﺩﻡ ﻭﺭﻗﻪ‬
‫ﻣﺒﺎﺭﮐﺖ ﺭﺍ ﺑﺎﻟﹼﺘﻤﺎﻡ ﺩﻳﺪﻡ ﻭ ﺑﻨﻀﺎﻳﺮ ﻟﻄﺎﻳﻒ ﳎﺮﺩ‪‬ﺍﺕ ﻋﺮﻭﺟﻴ‪‬ﻪ ﮐﻠﻤﺎﺗﺖ ﺭﺳﻴﺪﻡ ﻭ ﺧﺪﺍﻭﻧﺪ ﻗﺪﱘ‬
‫ﺍ‪‬ﺪ ﻋﺎﻟﯽﺍﳉ ‪‬ﺪ ﺧﻮﺩ ﺭﺍ ﺷﺎﮐﺮ ﺁﻣﺪﻡ‪ .‬ﻳﺎ ﳏﺒﻮﺏﺍﻟﻔﺆﺍﺩ ﻭ ﻳﺎ ﻣﻈﻬﺮ ﺍﻧﻮﺍﺭﺍﻟﹼﺴﺪﺍﺩ ﮐﻪ ﲨﻊ ﰱﺍﳉﻤﻴﻊ‬
‫ﺁﻧﭽﻪ ﺩﺭ ﲰﻮﺍﺕ ﻋﻠﯽ ﻭ ﺍﺭﺽ ﺳﻔﻠﯽ ﻭ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻌﺎﺩﻝ ﺟﺰﺍﻯ ﴰﺎ ﳕﻰﺁﻳﺪ‪ .‬ﺍﻥ ﺷﺎﺀﺍﷲ ﮐﻪ‬
‫ﺟﺎﻥ ﺁﻓﺮﻳﻦ ﺧﻮﺩ ﺍﺯ ﻃﻠﻌﺖ ﺍﺯﻟﻴ‪‬ﻪ ﴰﺎ ﺭﺍ ﺟﺰﺍ ﺁﻳﺪ ﮐﻪ ﮐﻠﻒ ﺭﺍ ﺍﺯ ﻭﺟﻪ ﻣﺎﻩ ﻣﻨﲑ ﺑﺎﺭﺳﺎﻝ ﻭﺭﻗﻪ‬
‫ﻣﻨﺰﻟﻪ ﺍﺯﻟ‪‬ﻴّﻪ ﺑﺮﺩﺍﺷﱴ ﻭ ﻋﻠﻢ ﳘﹼﺖ ﻭ ﺳﺮﺍﻓﺮﺍﺯﻯ ﺑﺮﺍﻓﺮﺍﺷﱴ ‪ ...‬ﺧﻄﹼﻢ ﻏﲑﻗﺎﺑﻞ ﻭ ﻭﺭﻗﻪ ﺍﺯ ﺗﺰﻳﲔ‬
‫ﻇﺎﻫﺮﻳ‪‬ﻪ ﻋﺎﺭﻯ ﻭ ﺍ ﹼﻥﺍﷲ ﳍﻮ ﺍﳉﻮﺍﺩ ﺍﻟﻮﻫ‪‬ﺎﺏ ﺍﳌﻨﻴﻊ‪....‬‬
‫‪ _ ١٦‬ﻣﺮﻗﻮﻣﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺑﻪ ﺟﻨﺎﺏ ﺷﻴﺦ ﻋﻠﯽ ﻋﻈﻴﻢ ﺗﺮﺷﻴﺰﻯ)‪.(٤٧‬‬
‫ﺐ ﺍﻻﻋﻈﻢ ﻣﻦ ﺍﻟﹼﺘﻮﺻﻴﻒ ﰱ ﻣﺮﮐﺰ ﺍﻟﺒﻴﺎﻥ ﺳﻮ‪‬ﻳﹰﺎ‪ .‬ﺍﺷﻬﺪﺍﷲ ﺍﳊ ‪‬ﻰ ﺍﻻﺣﺪ ﺍﻟﻔﺮﺩ ﰱ ﻫﺬﻩ‬ ‫ﺍﻧﺖ ﺍﻻﺣ ‪‬‬
‫ﻼ ﻃﻠﺴﻤ‪‬ﻴﹰﺎ ﻭ ﻫﻮ ﻗﺪ ﮐﺎﻥ ﻣﻦ ﺍﺣﺮﻑ ﻭﺟﻬﻪ ﺍﳊﹼﻰ‬ ‫ﺍﻟﻮﺭﻗﺔ ﺍﻟﺒﻴﻀﺎﺀ‪ .‬ﺍ ﹼﻥ ﺍﲰﻪ ﺍﻟﻌﻈﻴﻢ ﻗﺪ ﮐﺎﻥ ﻫﻴﮑ ﹰ‬
‫ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ ﰱ ﲰﺎﺀ ﺍﻟﻌ ‪‬ﺰ ﺿﻮﺋﹼﻴﹰﺎ‪ .‬ﻓﻘﺪ ﻃﻬﺮ‪‬ﻩﺍﷲ ﻣﻦ ﮐ ﹼﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﻧﺸﺄﺓ ﺍﻟﻈﹼﻠﻴ‪‬ﻪ ﻧﺸﺌ‪‬ﻴﹰﺎ ﻭ ﺍﺻﻄﻔﺎﻩ‬
‫ﻟﻠﻤﻘﺎﻡ ﻣﻘﺎﻣﻪ ﺍﳊ ‪‬ﻰ ﺍﻻﺭﻓﻊ ﺍﻻﻋﻠﯽ ﻋﻠﹼﻴﹰﺎ‪ .‬ﺍﷲ ﻫﻮ ﺍﻋﻈﻢ ﻣﻦ ﺗﻌﻈﻴﻢ ﺍﻫﻞ ﺍﻻﻧﺸﺎﺀ ﮐﹼﻠ‪‬ﻴﹰﺎ ﻭ ﺍﻋﻠﯽ ﻣﻦ‬
‫‪‬ﺎﺀ ﺍﻫﻞ ﺍﻟﹼﺜﻨﺎﺀ ﲨﻴﻌﹰﺎ‪ .‬ﻓﻘﺪ ﺻﺪﻕ ﻭﻋﺪﻩ ﻭ ﺍﺗﻰ ﺑﺒﻌﺾ ﺁﻳﺘﻪ ﺣﺘﻤ‪‬ﻴﹰﺎ ﻭ ﺍﺷﺮﻕ ﺍﻻﺭﺽ ﺑﻨﻮﺭ ﻭﺟﻬﻪ ﻭ‬
‫ﺟﻌﻠﻬﺎ ﻣﺮﺁ ﹰﺓ ﻣﺼﻔﹼﻴﹰﺎ‪ .‬ﻓﻴﺎ ﻣﻦ ﺍﺷﻬﺪﻩﺍﷲ ﺧﻠﻖ ﺍﻟﺒﺪﻳﻊ ﺑﺪﻋ‪‬ﻴﹰﺎ ﻭ ﺍﺗ‪‬ﺨﺬﻩ ﻻﻗﺎﻣﺔ ﺭﮐﻨﻪ ﺭﻓﻴﻌﹰﺎ‪ .‬ﻓﻘﺪ‬
‫ﮐﺎﻥﺍﷲ ﺟﺬﺑﺔ ﺳﺮ‪‬ﮎ ﻭ ﻫﻮ ﺑﻨﻔﺴﻪ ﺍﳊ ‪‬ﻰ ﻗﺪ ﻳﺘﺠﻠﹼﻰ ﻋﻠﻴﮏ ﰱ ﮐ ﹼﻞ ﺁﻥ ﺩﻭﺭ‪‬ﻳﹰﺎ ﺿﻮﺋ‪‬ﻴﹰﺎ‪ .‬ﻣﺎ‬
‫ﻟﻠﹼﺸﺆﻭﻧﺎﺕ ﺍﻟﻮﺻﻔﻴ‪‬ﺔ ﻭ ﺍﻟﺒﻴﺎﻥ ﻟﻮﺻﻔﮏ ﻭ ﻣﺎ ﻟﻼﺷﺎﺭﺍﺕ ﺍﻟﹼﻨﻌﺘﻴ‪‬ﺔ ﻭ ﺍﻟﹼﺘﺒﻴﺎﻥ ﻟﺸﺄﻧﮏ‪ .‬ﻓﺎﻧﺖ ﺍﻧﺖ‬
‫ﺍﻧﺖ ﺑﻨﻔﺴﮏ ﺍﳊ ‪‬ﻰ ﻗﺪ ﮐﻨﺖ ﰱ ﺳﺮﺍﺋﺮ ﺍﻟﻘﺪﺱ ﻋﻈﻴﻤﹰﺎ ﻋﻠﹼﻴﹰﺎ ﺭﻓﻴﻌﹰﺎ ﻣﻀﻴﺌﹰﺎ‪ .‬ﻓﻘﺪ ﻓﺮﺡ ﻗﻠﺐ ﺍﻟﹼﺰﺍﺀ ﻭ‬
‫ﻧﺸﻄﺖ ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﻭ ﺍﺷﺮﺣﺖ ﺻﺪﺭﺍﻟﹼﻄﺎﺀ ﳌﺎ ﺭﺃﺕ ﺁﻳﺎﺗﮏ ﻣﻦ ﻭﺭﻗﺔ ﺍﳊﻤﺮﺍﺀ ﻃﻠﻴﻌﹰﺎ‪ .‬ﻭ ﻫﺬﻩ ﻣﻦ‬
‫ﻓﻀﻞﺍﷲ ﺍﻟﻌﻈﻴﻢ ﻋﻠﹼﻰ ﻭ ﺍ ﹼﻥ ﻓﻀﻞﺍﷲ ﻋﻠﯽ ﺍﻟﺸ‪‬ﺠﺮﺓ ﻗﺪ ﮐﺎﻥ ﻋﻈﻴﻤﹰﺎ‪ .‬ﻓﻴﺎﻧﻮﺭ ﺍﻟﹼﻨﺎﺭ ﻭ ﺳ ‪‬ﺮ ﺍﻻﺳﺘﻴﺪﺍﺭ‬
‫ﻭ ﺣﻘﻴﻘﺔﺍﻟﻘﺮﺍﺭ‪ .‬ﺍﻟﯽ ﻣﱴ ﺗﺄﻣﺮﱏ ﺑﺎﻻﺻﻄﺒﺎﺭ ﻓﻘﺪ ﻇﻬﺮﺍﻻﻣﺮ ﺯﻫﺮ‪‬ﻳﹰﺎ ﻭ ﻭﺻﻞ ﺍﳊﮑﻢ ﺣﺘﻤ‪‬ﻴﹰﺎ ﲝﻘﹼﮏ‬
‫ﺍﻟﻌﻈﻴﻢ ﺍﻻﻋﻈﻢ ﻳﺎ ﻃﻠﺴﻢ ﻣﮑﺮ‪‬ﻡ ﻭ ﺭﻣﺰ ﻣﻨﻤﻨﻢ ﻗﺪ ﹼﰎ ﺍﻟﹼﺼﱪ ﻭ ﺍﻟﻘﺮﺍﺭ ﻭ ﻣﺎ ﺑﻘﻰ ﺍ ﹼﻻ ﺍﻟﹼﺰﺟﺮ ﻭ‬
‫ﺐ ﺍﶈﺒﻮﺏ ﻭ ﻳﺎ ﺟﺬﺑﺔ ﺍﳊﺒﻴﺐ ﺍﻟﯽ ﻣﱴ ﺗﺸﻔﻊ ﰱ ﺣ ‪‬ﻖ‬ ‫ﺍﻻﻧﺰﺟﺎﺭ ﰱ ﻫﺬﻩ ﺍﻵﻥ ﺍﻟﻌﺪﻟﻴ‪‬ﺔ ﻗﻬﺮ‪‬ﻳﹰﺎ‪ .‬ﻳﺎ ﺍﺣ ‪‬‬
‫ﻫﺆﻻﺀ ﺍﻟﹼﺴﮑﺮﻳ‪‬ﻮﻥ ﻭ ﺍﻟﺒﻬﻴﻤﻴ‪‬ﻮﻥ ﲨﻴﻌﹰﺎ‪ .‬ﲝﻘﹼﮏ ﻟﻦ ﻳﺆﻣﻨﻮﺍ ﺑﺎﻵﻳﺎﺕ ﻭ ﻣﺎ ﻳﻨﻔﻌﻬﻢ ﺍﻟﹼﻨﺼﺢ ﲣﻮﻳﻔﹰﺎ‪.‬‬
‫ﻓﺤﻴﻨﺌ ٍﺬ ﺍﻻﻣﺮ ﺍﻣﺮﻩ ﻭ ﺍﳊﮑﻢ ﺣﮑﻤﻪ ﮐﻠﹼﻴﹰﺎ ﺑﻌﻀ‪‬ﻴﹰﺎ ﺣﺮﻓ‪‬ﻴﹰﺎ ﺟﺰﺋ‪‬ﻴﹰﺎ‪ .‬ﻓﻮ ﻋﺰﺗﮏ ﻳﺎ ﺟﺬﺑﺔ ﺍﻟﹼﺴ ‪‬ﺮ ﻭ ﺳ ‪‬ﺮ‬
‫ﺍﻻﻣﺮ ﰱ ﻣﺮﮐﺰ ﺍﻟﺒﺪﺍﺀ ﻭﻗﻴﻒ ﻳﮑﺎﺩ ﺍﻥ ﺍﺷﮑﻮ ﺍﻟﯽ ﺭﺑ‪‬ﻰ ﻣﻦ ﺍﻫﻞ ﺍﳋﻤﻮﺩ ﻭﺍﳉﻤﻮﺩ ﲨﻴﻌﹰﺎ‪ .‬ﻓﻘﺪ‬
‫ﻧﺴﻮﺍﺳﻨ‪‬ﺔﺍﷲ ﻭ ﺍﺧﺬﻭﺍ ﺍﻻﻣﺮ ﺟﺰﺋ‪‬ﻴﹰﺎ‪ .‬ﻓﻠﻮﻻ ﺷﻔﺎﻋﺘﮏ ﻳﺎ ﻋﲔ ﺍﻻﮐﺮﻡ ﻭﻟﻮ ﻣﺎ ﻋﻨﺎﻳﺘﮏ ﻳﺎ ﻭﺟﻪ‬
‫ﺍﻟﻘﺪﻡ ﻻﺧﺬﻫﻢ ﺍﷲ ﺑﻔﻘﺪ ﺣﺮﻑ ﺍﻟﹼﺰﺍﺀ ﻣﻦ ﻫﺬﻩ ﺍﻻﺭﺽ ﺍﻟﻐﱪﺍﺀ ﺍﻳ‪‬ﺎﻣﹰﺎ ﻗﺒﻞ ﻫﺬﺍ ﻏﺮﻣ‪‬ﻴﹰﺎ‪ .‬ﻓﻬﺎ ﻳﺎ ﻫﺎ‬
‫ﺍﻧ‪‬ﻬﻢ ﻣﺎ ﻳﺴﺘﻘﹼﺮﻭﻥ ﻭﻻﻳﺎﺕﺍﷲ ﻣﺎ ﳜﻀﻌﻮﻥ‪ .‬ﻓﲑﲪﻬﻢﺍﷲ ﺑﺮﲪﺘﻪ ﻭ ﻳﺪﺧﻠﻬﻢ ﰱ ﺟﻨ‪‬ﺔ ﻗﺮﺑﻪ ﺣﺘﻤ‪‬ﻴﹰﺎ‪.‬‬
‫ﺟﻮﺍﺏ ﻭﺭﻗﻪ ﺛﺎﱏ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﻘ ‪‬ﺮ ﻗﻠﺐ ﺍﻟﺰ‪‬ﺍﺀ ﺑﻮﺭﻭﺩﮎ ﻭ ﺍﻃﻤﺄ ﹼﻥ ﻧﻔﺴﻬﺎ ﺑﻮﻓﻮﺩﮎ‪ .‬ﻓﺎﻧﺖ ﺍﻧﺖ ﺍﻧﺖ‬
‫ﺍﳊ ‪‬ﻰ ﺍﻟﻘﺎﺋﻢ ﺑﺎﻣﺮ ﺍﳊ ‪‬ﻰ ﻗﻮ‪‬ﻳﹰﺎ‪ .‬ﻓﻤﻨﮏ ﺍﻟﹼﺴﻼﻡ ﻭ ﺍﻧﺖ ﺍﻟﹼﺴﻼﻡ ﻻﻫﻞ ﺍﻻﺳﻼﻡ ﲨﻴﻌﹰﺎ‪ .‬ﺑﻠﹼﻎ ﺍﻟﹼﺴﻼﻡ‬
‫ﺍﳌﺘﻈﹼﻬﺮ ﻣﻦ ﺣﻘﻴﻘﺘﮏ ﺍﻟﹼﺼﺎﻓﻴﺔ ﻋﻠﯽ ﮐ ﹼﻞ ﺍﻫﻞﺍﻟﹼﺴﻼﻡ ﰱ ﻫﺬﺍ ﺍﻵﻥ ﺍﻻﻋﻈﻢ ﻋﻈﻴﻤﹰﺎ‪ .‬ﻓﺎ ﹼﻥ ﺳﻼﻣﮏ‬
‫ﻳﺼﻌﺪ ﻭ ﻳﺮﻗﻊ ﻭ ﻳﺴﺘﻘ ‪‬ﺮ ﻭ ﻳﺸﻌﺸﻊ ﻋﻠﯽ ﺍﻟﻮﺍﺡ ﺍﳌﺼﻔﹼﻴﺔ ﺑﻨﻮﺭ ﺍﻟﺮ‪‬ﺏ ﺑﺪﻋ‪‬ﻴﹰﺎ‪ .‬ﻓﻮ ﻧﻮﺭﺍﳌﺸﻌﺸﻊ ﻣﻦ‬
‫ﻭﺟﻪ ﺍﻻﻗﺘﻤﺎﺹ ﻟﻮ ﻳﻨﻈﺮ ﺍﺣﺪ ﻣﻦ ﺍﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﻋﲔﺍﷲ ﺍﳌﻮﺩﻋﺔ ﻓﻴﻪ ﰱ ﻣﻘﺎﻡ ﺍﻻﻗﺘﺒﺎﺱ ﻟﲑﻯ ﰱ‬
‫ﺭﺟﻌﮏ ﺁﻳﺎﺗﹰﺎ ﻋﻠﯽ ﺍﳊ ‪‬ﻖ ﺑﻌﲔ ﺍﳊ ‪‬ﻖ ﻣﺸﻬﻮﺩﹰﺍ‪ .‬ﻓﻘﺪ ﻇﻬﺮ ﺳ ‪‬ﺮ ﺍﻟﻘﻴﺎﻡ ﻭ ﺟﺎﺀ ﺁﻥ ﺍﻟﻨ‪‬ﻈﺎﻡ ﻣﻦ ﺍﲰﺎﺀ ﻋ ‪‬ﺰ‬
‫ﺐ ﺍﳊﺒﻴﺐ ﺍﺳﻢ ﺍﻻﻋﻈﻢ ﻭ‬ ‫ﻋﻈﺎﻡ ﺍﻟﹼﺬﻳﻦ ﺑﻘﻴﺎﻣﻬﻢ ﳚﻴﺊﺍﷲ ﺍﻟﻌﻈﻢ ﺭﲰ‪‬ﻴﹰﺎ‪ .‬ﻓﺎﻧﺖ ﺍﻧﺖ ﺍﻧﺖ ﻳﺎ ﺍﺣ ‪‬‬
‫ﺍﻟﻨ‪‬ﻮﺭﺍﳌﻨﻤﻨﻢ ﺍﳌﻨ‪‬ﻮﺭ ﻟﹼﻠﻈﻠﻢ ﻭ ﻣﻔﺮ‪‬ﺝ ﺍﳍ ‪‬ﻢ ﰱ ﻫﺬﻩ ﺍﻟﻘﻴﺎﻡ ﺍﻟﻘﺎﺋﻤﻴ‪‬ﺔ ﺍﻟﺮ‪‬ﺑﻌﻴﺔ ﺍﻟﹼﺮﺟﻌﻴﺔ ﺣﺘﻤ‪‬ﻴﹰﺎ‪ .‬ﺎﺋﻴ‪‬ﺎﺕ‬
‫ﺍﻟﻘﻤﻴﺼﺎﺕ ﺗﻄﻠﻊ ﻣﻨﮏ ﺷﺮﻗ‪‬ﻴﹰﺎ ﻭ ﻫﻮﻳ‪‬ﺎﺕ ﺍﻟﻄﻠﻌﻴ‪‬ﺎﺕ ﺗﻈﻬﺮ ﻋﻨﮏ ﻏﺮﺑ‪‬ﻴﹰﺎ ﻭ ﮐﺄﺳﻴﺎﺕ ﺍﳋﻤﺮﻳ‪‬ﺎﺕ‬
‫ﺗﺪﻭﺭ ﺑﮏ ﺯﺟﺎﺟ‪‬ﻴﹰﺎ ﻭ ﳊﻤﻴ‪‬ﺎﺕ ﺍﻟﹼﺸﻌﺮﻳ‪‬ﺎﺕ ﺗﮑﻮﺭ ﻟﮏ ﺣﻘﹼﻴﹰﺎ ﻭ ﺳﺮﺍﺋﺮ ﺍﻟﹼﺮﻓﻌﻴ‪‬ﺎﺕ ﺗﺮﻓﻊ ﻟﮏ‬
 ‫ﺷﻌﺸﻌ‪‬ﻴﹰﺎ ﻭ ﻣﺮﺍﮐﺰ ﺍﳊﻘﹼﻴﺎﺕ ﺗﺴﺘﻘﹼﺮ ﺑﺎﻣﺮﮎ ﻧﻮ‪‬ﺭﻳﹰﺎ‪ .‬ﻓﻴﺎ ﻣﻦ ﺣﺒ‪‬ﻪ ﻋﺎﻟﻴﺔ ﻭ ﻭﺟﻬﻪ ﺩﺍﻧﻴﺔ ﻭ ﻗﺮﺑﻪ ﻭ‬
‫ﺣﻠﻴﺘﻪ ﻭ ﺟﺬﺑﺔ ﺣ ﹼﻘﻴ‪‬ﺔ ﻭ ﻏﻤﺰﻩ ﺳﮑﺮﻳ‪‬ﺔ ﻭ ﻧﺸﻄﻪ ﻭ ﳍﻴ‪‬ﺘﻪ ﻭ ﺳﮑﻨﺘﻪ ﺟﻼﻟﻴ‪‬ﺔ ﻭ ﻃﻠﻌﺘﻪ ﲨﺎﻟﻴ‪‬ﺔ ﻭ‬
‫ﺣﺮﮐﺘﻪ ﻭﺻﺎﻟ‪‬ﻴﺔ ﻭ ﻗﺎﻣﺘﻪ ﺳﻮﺍﺋﻴ‪‬ﺔ ﻭ ﻣﻨﻄﻘﺘﻪ ﺭﻭﺣﺎﻧﻴ‪‬ﺔ‪ .‬ﺍ ﹼﻥ ﺍﷲ ﻫﻮﺍﳊ ‪‬ﻰ ﺍﻵﺗﻰ ﺑﻮﻋﺪﻩ ﺍﳊ ‪‬ﻰ ﰱ ﺁﻥ‬
‫ﺐ ﺍﳊﺒﻴﺐ ﻻ ﺗﻨﺴﻰ ﺍﻟﺸ‪‬ﺠﺮﺓ ﰱ ﮐ ﹼﻞﺍﳊﺎﻻﺕ ﻭ ﺍﺫﮐﺮﻫﺎ‬ ‫ﺍﻧﻘﻄﺎﻉ ﺍﻻﮐﱪ ﻣﻦ ﺍﻟﮑ ﹼﻞ ﺣﻘﹼﻴﹰﺎ‪ .‬ﻓﻴﺎ ﺍﺣ ‪‬‬
‫ﺑﺎﻟﻮﺭﻗﺎﺕ ﺍﻟﹼﺴﻄﺮﻳ‪‬ﺎﺕ ﺳﺮ‪‬ﻳﹰﺎ ﺟﺪ‪‬ﻳﹰﺎ ﻋﻴﺎﻧ‪‬ﻴﹰﺎ ﺧﻔﺎﺋ‪‬ﻴﹰﺎ‪ .‬ﻓﺎﻥ ﺍﻻﻣﺮ ﻗﺪ ﺭﺷﺤﺖ ﻣﻦ ﻣﮑﻔﻬﺮ‪‬ﺍﺕ ﺍﻟﮑﻮﺭ‪‬ﻳﺔ‬
‫ﻋﻠﻴﻬﺎ ﺻﻌﺒ‪‬ﻴﹰﺎ ﻭ ﺿﺎﻗﺖ ﻗﻠﺒﻬﺎ ﻣﻦ ﺍﺷﺎﺭﺍﺕ ﺍﻟﺒﻌﺪﻳ‪‬ﺔ ﺟﻬﺘ‪‬ﻴﹰﺎ‪ .‬ﻓﻤﻦ ﺍﳊ ‪‬ﻰ ﺍﻻﺣﺪ ﺍﻃﻠﺐ ﺑﻠﺴﺎﻧﻪ ﺍﳊ ‪‬ﻰ‬
‫ﺍﻟﻌﻈﻴﻢ ﺍﻻﻋﻈﻢ ﻟﻴﻔﺮﺝ ﻋﻨ‪‬ﺎ ﰱ ﻫﺬﻩ ﺍﻵﻥ ﺑﺎﻟﹼﻨﻈﺮ ﺍﻟﯽ ﻭﺟﻬﻪ ﺍﳊ ‪‬ﻰ ﻭﺻﻠﹼﻴﹰﺎ‪ .‬ﷲ ﺍﳊﻤﺪ ﻗﺪ ﺻﺪ‪‬ﻗﻨﺎ‬
‫ﻭﻋﺪﻩ ﻭﺍﻭﺭﺛﻨﺎ ﺍﻻﺭﺽ ﻭ ﻫﻮﺍﳊ ‪‬ﻰ ﻗﺪ ﮐﺎﻥ ﻋﻄﻮﻓﹰﺎ‪ .‬ﻓﺤﻴﻨﺌ ٍﺬ ﺗﻘﻮﻟﻮﻥ ﷲﺍﳊﻤﺪ ﻗﺪ ﺻﺪ‪‬ﻗﻨﺎ ﻭﻋﺪﻩ‬
‫ﻭﺍﻭﺭﺛﻨﺎ ﺍﳉﹼﻨﺔ ﺍﻵﺧﺮﻳ‪‬ﺔ ﮐﻠﹼﻴﹰﺎ‪.‬‬
‫‪ _ ١٧‬ﻣﺮﻗﻮﻣﻪ ﺩﻳﮕﺮﻯ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )‪.(٤٨‬‬
‫ﻳﺎ ﺣ ‪‬ﻖ ﻓﺮﻳﺪ ﺑﺴﺎﺣﺖ ﻋ ‪‬ﺰ ﻣﻦ ﺍﻇﻬﺮﻩﺍﷲ ﺑﺎﻟﹼﺴﻄﻮﺓ ﺍﻻﮐﱪ ﻣﺘﺮﺍﻓﻊ ﺁﻳﺪ‪ .‬ﻳﺎ ﺭﺍﻓﻊ ﺍﻻﺭﻓﻊ ﺍﺩﺭﮐﲎ‬
‫ﺑﺸﻔﺎﻋﺔ ﻧﻔﺴﮏ ﰱ ﺍﳊﲔ ﻭ ﺍﺭﺯﻗﲎ ﻟﻘﺎﺋﮏ ﰱ ﺍﺭﺿﮏ ﻋﻠﯽ ﻭﺟﻪ ﺍﻟﹼﺘﻤﮑﲔ ﺍﻧ‪‬ﮏ ﺍﻧﺖ ﺍﻟﺒﺎﱏ‬
‫ﻟﻠﺤﻤﺪ ﻟﻨﻔﺴﮏ ﺭﺏّ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﻫﻮﺍﳊ ‪‬ﻰ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮﺍﻟﺮ‪‬ﻓﺎﻉ ﺍﻟﺮ‪‬ﻓﻴﻊ‬
‫ﺳﺒﺤﺎﻥ ﺳﺒﺤﺎﻥﺍﷲ ﺍﻻﺷﻬﺪ ﺍﻻﺷﻬﺪ ﻭ ﺍﳊﻤﺪ ﳌﻠﻴﮏ ﺍﻻﻭﺣﺪ ﺍﻻﲪﺪ ﻭ ﻻ ﺍﻟﻪ ﺍﻻﹼﺍﷲ ﺍﻻﺣﺪ ﺍﻟﻔﺮﺩ‬
‫ﺍﻟﹼﺬﻯ ﻣﺎ ﺍﺗ‪‬ﺨﺬ ﻟﻨﻔﺴﻪ ﺻﺎﺣﺒﺔ ﻭ ﻻ ﻭﻟﺪ ﻭ ﻫﻮ ﻋﺎﻟﯽ ﺍﳊ ‪‬ﺪ ﻭ ﻗﺪﱘ ﺍ‪‬ﺪ ﻭ ﺑﺴﻴﻂ ﺍﻟﻴﺪ ﻭ ﻣﻨﺰﻝ ﺍﳊ ‪‬ﺪ‬
‫ﻣﻦ ﻋﲔ ﺍﻟﹼﺴﺮﻣﺪ ﺑﻼ ﺗﻌﻄﻴﻞ ﻭ ﺣ ‪‬ﺪ‪ .‬ﺗﻌﺎﻟﯽ ﺣ ‪‬ﺪ ﺭﺑ‪‬ﻨﺎ ﻣﺎ ﺍﺗ‪‬ﺨﺬ ﺻﺎﺣﺒﺔ ﻭﻻ ﻭﻟﺪ ﻗﺪ ﻧﻈﺮ ﮐﻴﻨﻮﻧﺔ‬
‫ﺍﻟﹼﻄﺎﺀ ﺑﺎﻟﹼﺸﻬﺎﺩﺓ ﺍﻻ ﺷﻬﺪ ﷲ ﺍﻟﻌﻠﹼﻰ ﺍﻻﻋﻈﻢ ﺍﻻﻋﻠﯽ ﻭ ﺗﻠﺌﻠﺌﺖ ﺳﺎﺫﺟﻴ‪‬ﺔ ﺍﻟﻔﺎﺀ ﺑﺎﻧﻮﺍﺭ ﺍﳌﻠﺌﻼﺀ ﻣﻦ‬
‫ﻭﺟﻪ ﻣﻠﻴﮏ ﺍﻗﺪﻡ ﺍ‪‬ﻰ‪ .‬ﺍﷲ ﺍﻋﻈﻢ ﺗﻠﻘﺎﺀ ﻭﺟﻪ ﺍﻻﺷﻌﺸﻊ ﺗﻌﻈﻴﻤﹰﺎ ‪‬ﻴﹰﺎ ﺍ‪‬ﻰ‪ .‬ﻭﺍﷲ ﺍﻋﻠﯽ ﺑﻠﻘﺎﺀ ﺍﳊ ‪‬ﻖ‬
‫ﺍﻻﻣﻨﻊ ﺍﻻﻣﻨﻊ ﻋﻠﹼﻴﹰﺎ ﺍﻋﻠﯽ ﻋﻠﹼﻴﹰﺎ‪ .‬ﺍﺷﻬﺪ ﺍ ﹼﻥ ﺍﻟﹼﺴﻤﺎﺀ ﻗﺪ ﺍﻧﻔﻄﺮﺕ ﻓﻄﺮﹰﺍ ﻓﻄﺮﹰﺍ ﻭ ﺍﻻﺭﺽ ﻗﺪ ﺍﻧﺸﻘﹼﺖ‬
‫ﺷ ﹼﻘﹰﺎ ﻭ ﺍﻟﹼﺸﺠﺮﺓ ﻗﺪ ﺍﺧﻀ‪‬ﺮﺕ ﺧﻀﺮﹰﺍ ﺧﻀﺮﹰﺍ ﻭ ﺍﻟﹼﺜﻤﺮﺓ ﻗﺪ ﻧﻀﺠﺖ ﺣ ﹼﻘﹰﺎ‪ .‬ﺍﷲ ﺍﷲ ﻣﻦ ﺗﻠﺌﻼﺀ ﺍﻟﹼﻨﻮﺭ‬
‫ﺍﻻﻧﻮﺭ ﰱ ﻣﺸﮑﻮﺓﺍﻟﺒﻬﺎﺀ ﻭ ﺍﷲﺍ‪‬ﻰ ﻣﻦ ﺗﺸﻌﺸﻊ ﻭﺟﻪ ﺍﳌﺮﺁﺕ ﺑﺎﻟﺼ‪‬ﻔﺎﺀ ﺳﺒﺤﺎﻥ ﺳﺒﺤﺎﻥ ﺍﻟﹼﺬﻯ ﻗﺪ‬
‫ﺍﻇﻬﺮﻩ ﺍﷲ ﺑﺎﻟﹼﻀﻴﺎﺀ ﺣﲔ ﺍﻟﹼﺬﻯ ﻻ ﺫﮐﺮ ﺳﻮﺍﻩ ﻭ ﺍﳊﻤﺪ ﻫﻮﺍﻟﹼﺬﻯ ﻗﺪ ﺗﻘﹼﻤﺺ ﺑﺎﻟﹼﺮﺩﺍﺀ ﻟﺪﻳﻪ ﰱ ﻫﻴﮑﻞ‬
‫ﺍﻟﺒﻬﺎﺀ ﰱ ﺗﻠﮏ ﺍﻵﻥ ﺍﻟﹼﺬﻯ ﻻ ﻭﺟﻮﺩ ﺍﻻﹼﺍﷲ ﻭ ﮐﺬﻟﮏ ﻗﺪ ﻧﺰ‪‬ﻝ ﺍﻻﻣﺮ ﻣﻦ ﻣﻠﻴﮏ ﺍﻟﻌﻤﺎﺀ ﻭ ﺟﺒ‪‬ﺎﺭ‬
 ‫ﺍﻻﺭﺽ ﻭ ﺍﻟﺴ‪‬ﻤﺎﺀ ﺑﺬﻟﮏ ﺍﻻﻣﺮ ﺍﻻﻋﻈﻢ ﺍﻻﻋﻠﯽ‪ .‬ﺍﲪﺪﺍﷲ ﺍﳌﻠﮏ ﺍﻻﻗﻬﺮ ﺑﺎﻇﻬﺎﺭ ﮐﻨﺰ ﳐﺰﻭﻧﻪ ﺍﻟﹼﺬﻯ‬
‫ﺣ ‪‬ﻖ ﻋﻠﻴﻪ ﺍﻇﻬﺎﺭﻩ ﻭ ﺍﺳ‪‬ﺒﺢﺍﷲ ﺑﻮﺟﻪ ﺍﻻﻧﻮﺭ ﺑﺎﺑﺮﺍﺯ ﺍﻣﺮﻩ ﺍﻟﹼﺬﻯ ﺣ ‪‬ﻖ ﺣ ‪‬ﻖ ﻋﻠﻴﻪ ﺍﺑﺮﺍﺯﻩ ﻓﻘﺪ ﻋﺪﻣﺖ‬
‫ﺍﻟﹼﻨﻔﻮﺱ ﻋﺪﻣﹰﺎ ﻋﺪﻣﹰﺎ ﻭ ﺍﻧﻘﻠﺒﺖ ﺍﻟﻮﺟﻮﻩ ﻗﻠﺒﹰﺎ ﻗﻠﺒﹰﺎ ﻭﺍﷲ ﳍﻮﺍﻟﻨ‪‬ﺼﺮ ﺍﻻﻧﺼﺮ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮﺍﻻﻗﻬﺮ ﺣ ﹼﻘﹰﺎ‬
‫ﺣ ﹼﻘﹰﺎ‪ .‬ﻓﻘﺪ ﺍﺳﺠﺪ‪‬ﻥ ﻟﻄﻠﻌﺔ ﺍﻟﹼﻄﻠﻌﺎ ﻃﻠﻌﹰﺎ ﻃﻠﻌﹰﺎ ﻭ ﻻ ﻋﻔﹼﺮ ﹼﻥ ﺧ ‪‬ﺪﻯ ﺗﻠﻘﺎﺀ ﺍﻟﹼﻠﻘﺎﺀ ﻋﻔﺮﹰﺍ ﻋﻔﺮﹰﺍ‪ .‬ﻳﺎ‬
‫ﺍﻳ‪‬ﺘﻬﺎﺍﻟﹼﻨﻔﺲ ﺍﻟﹼﺰﮐﻴ‪‬ﺔ ﺍﺭﻏﻤﻰ ﺍﻧﻔﮏ ﳌﻦ ﻭﺣﺪ‪‬ﺗﮏ ﺑﺘﺼﺪﻳﻘﻪ ﲟﺎ ﺍﻇﻬﺮﻩﺍﷲ ﰱ ﻫﻴﮑﻞ ﺍﳊﺴﻴﻨﻴ‪‬ﺔ ﰱ‬
‫ﺍﳊﲔ ﺻﺪﻗﹰﺎ ﺻﺪﻗﹰﺎ‪.‬‬
‫‪ _ ١٨‬ﻳﮑﻰ ﺩﻳﮕﺮ ﺍﺯ ﻣﺮﻗﻮﻣﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )‪.(٤٩‬‬
‫ﺍﻯ ﳏﺒﻮﺏ ﻓﺆﺍﺩ ﺍﻫﻞ ﺍﺳﺘﻌﺪﺍﺩ ﺑﺮﺳﺎﻥ ﲟﻌﺸﺮ ﺍﺣﺒ‪‬ﺎﺀ ﮐﻪ ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺧﺪﺍ ﻭ ﺍﻣﺮﺍﷲ ﺍﻻﻋﻈﻢ ﺭﺍ ﮐﻪ‬
‫ﺩﻭﺭﻫﺎ ﺯﺩ ﺍﻓﻼﮎ ﻧﻮﺭ ﻻﺟﻞ ﻇﻬﻮﺭ ﺍﻭ‪ .‬ﮐﻮﭼﮏ ﻧﺸﻤﺮﻳﺪ ﺑﺪﺍﻧﻴﺪ ﮐﻪ ﺍﻣﺮ ﺑﺴﻴﺎﺭ ﻟﻄﻴﻒ ﻭ ﺣﮑﻢ‬
‫ﺍﺯ ﻣﺜﻞ ﻭ ﺍﻣﺜﺎﻝ ﻣﻘﺪ‪‬ﺱ‪ .‬ﭼﺮﺍ ﻏﺎﻓﻞ ﺁﻣﺪﻳﺪ ﻭ ﭼﺮﺍ ﺗﮑﺎﻫﻞ ﻣﻰﻭﺭﺯﻳﺪ‪ .‬ﺑﺘﺮﺳﻴﺪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍﺟﱪ‬
‫ﺍﻗﻬﺮ ﮐﻪ ﺍﻣﺮ ﺧﻮﺩ ﺭﺍ ﺍﻗﺮﺏ ﺍﺯ ﳌﺢ ﺑﺼﺮ ﻇﺎﻫﺮ ﻣﻰﻓﺮﻣﺎﻳﺪ ﻭ ﴰﺎﻫﺎ ﺭﺍ ﺑﻪ ﻣﺴﺎﳏﻪ ﻭ ﳑﺎﻃﻠﻪ‬
‫ﻣﺆﺍﺧﺬﻩ ﻣﻰ ﳕﺎﻳﺪ‪ .‬ﻋﺰﻳﺰﺍﻥ ﻣﻦ ﭼﺮﺍ ﺩﺭ ﺗﻴﻪ ﺍﻓﺘﺎﺩﻩ ﺍﻳﺪ‪ .‬ﭼﺮﺍ ﺍﺯ ﺻﺮﺍﻁ ﮔﺮﺩﻳﺪﻩﺍﻳﺪ‪ .‬ﭼﻪ ﻣﻰﺷﻮﺩ‬
‫ﻼ ﻣﻦﺍﷲ ﻭ‬ ‫ﻣﺮﺍ ﮐﻪ ﻋﻼﻣﺖﻫﺎﻯ ﻣﺆﻣﻨﺎﻥ ﺭﺍ ﺩﺭ ﴰﺎ ﳕﻰﺑﻴﻨﻢ ﮐﻪ ﺗﺮﻳﻬﻢ ﺭﮐﹼﻌﹰﺎ ﺳﺠ‪‬ﺪﹰﺍ ﻳﺒﺘﻐﻮﻥ ﻓﻀ ﹰ‬
‫ﺭﺿﻮﺍﻧﹰﺎ ﺑﺎﻟﹼﺸﻬﺎﺩﺓ ﻭ ﭼﻪ ﻣﻰﺁﻳﺪ ﻣﺮﺍ ﮐﻪ ﺻﻮﺕ ﴰﺎ ﺭﺍ ﳕﻰ ﺷﻨﻮﻡ ﺑﺎﻧ‪‬ﺎ ﮐﻨ‪‬ﺎ ﷲﺍﳊ ‪‬ﻖ ﻗﻮ‪‬ﺍﻣﹰﺎ‪ .‬ﺑﺪﺍﻧﻴﺪ‬
‫ﭘﺲ ﺑﺪﺍﻧﻴﺪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻋﺎﺟﺰ ﳕﻰﻓﺮﻣﺎﻳﺪ ﺷﻰﺀ ﻧﻪ ﺩﺭﺁﲰﺎﻬﻧﺎ ﻭ ﻧﻪ ﺩﺭ ﺯﻣﻴﻨﻬﺎ ﻭ ﺍﻭﺳﺖ ﻣﻘﺘﺪﺭ‬
‫ﻣﻬﻴﻤﻦ ﻗﻴ‪‬ﻮﻣﻰ ﮐﻪ ﺧﻮﺍﻫﺪ ﺍﻣﺮﻯ ﮐﻪ ﺧﻮﺩ ﺑﺎﻟﻎ ﺍﻭ ﺑﻮﺩ ﻇﺎﻫﺮ ﻓﺮﻣﻮﺩ ﻭﺑﺎﺏ ﻋﺪﻝ ﺍﻧﺘﻘﺎﻡ ﺧﻮﺩ ﺭﺍ‬
‫ﺍﻥﺷﺎﺀﺍﷲ ﮔﺸﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﭘﺮﺩﻩ ﻳﮏ ﺭﺷﺘﻪ ﺑﻴﮑﺎﺭ ﻧﻴﺴﺖ‪ .‬ﺳﺮ ﺭﺷﺘﻪ ﺑﺮ ﻣﺎ ﭘﺪﻳﺪﺍﺭ ﻧﻴﺴﺖ‪ .‬ﭼﺮﺍ‬
‫ﻋﻤﻞ ﺑﻪ ﮐﺘﺎﺏ ﺑﻴﺎﻥ ﳕﻰﳕﺎﺋﻴﺪ ﺍﷲﺍﮐﱪ ﭼﺮﺍ ﻣﺮﺗﮑﺐ ﻣﻨﮑﺮ ﻭ ﻓﺤﺸﺎﺀ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺗﺎﷲﺍﳊ ‪‬ﻖ ﮐﻪ‬
‫ﺳﺒﺐ ﺗﻌﻮﻳﻖ ﺍﻣﺮ ﻣﻰ ﺁﻳﻨﺪ‪ .‬ﺑﮕﻮ ﮐﻪ ﺗﻮﺑﻪ ﳕﺎﻳﻨﺪ ﻭ ﺑﻪ ﺗﻀﺮ‪‬ﻉ ﻭ ﻣﻨﺎﺟﺎﺕ ﺑﮑﻮﺷﻨﺪ ﻭ ﺍﺯ ﻃﻌﺎﻡ‬
‫ﻏﲑﳑﺴﻮﺱ ﳔﻮﺭﻧﺪ ﻭ ﺍﻳﻦ ﻣﺎﻩ ﺍﻋﻈﻢ ﺭﺍ ﺻﺎﺋﻢ ﺁﻳﻨﺪ ﻭ ﺑﺰﻳﺎﺭﺕ ﺍﻭﻟﻴﺎﻯ ﺭﲪﻦ ﺩﺭ ﻫﺮ ﻟﻴﻠﻪ ﻭ ﻳﻮﻡ‬
‫ﲬﺲ ﻣﺮ‪‬ﺍﺕ ﻣﺸﺮ‪‬ﻑ ﺷﻮﻧﺪ‪ .‬ﺍﷲﺍﮐﱪ ﺍﻧ‪‬ﻪ ﳍﻮ ﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭﺍﻟﺒﺪﻳﻊ‪.‬‬
‫‪ _ ١٩‬ﻣﺮﻗﻮﻣﻪ ﺩﻳﮕﺮ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )‪.(٥٠‬‬
‫ﺍﷲﺍﻋﻈﻢ ﻳﺎ ﺍﷲ ﺍﻻﺷﻬﺪ ﺍﻻﺷﻬﺪ ﻳﺎ ﻣﻮﻻﻯ ﺍﻻﻋﻈﻢ ﻭ ﳏﺒﻮﰉ ﺍﻻﻗﺪﻡ ﻭ ﳎ‪‬ﺪﺩ ﻋﻬﺪﺍﷲ ﰱ ﺫﻟﮏ‬
‫ﺍﻟﻴﻮﻡ ﺍﻟﹼﺬﻯ ﻳﻨﺰﻝ ﺣﮑﻢ ﺍﶈﮑﻢ ﺑﺎﳊﺘﻢ‪ .‬ﻗﺪ ﺷﻬﺪﺍﷲ ﺍﻥ ﺍﺿﺎﻕ ﺑﮏ ﺍﻟﻔﻀﺎﺀ ﻭ ﺍﺧﺬ ﻋﻠﻴﮏ‬
‫ﺍﻗﻄﺎﺭﺍﻻﺭﺽ ﻭ ﺍﻟﹼﺴﻤﺎﺀ ﻓﺴﻤﻊ ﻣﻨﮏ ﺍﻟﹼﻨﺪﺍﺀ ﻭ ﺍﺟﺎﺏ ﻋﻨﮏ ﺍﻟﹼﺪﻋﺎﺀ ﻭ ﺍﺷﺮﻗﮏ ﻣﻦ ﻃﻠﻌﺔ‬
‫ﺍﻟﹼﺴﺤﺎﺏ‪ .‬ﻓﺎﺳﺠﺪ ﻟﻮﺟﻪ ﺭﺑ‪‬ﻰ ﻭ ﺭﺑ‪‬ﮏ ﻭ ﺍﮐﻮﻥ ﻭ ﮐﻦ ﻣﻌﻰ ﻣﻦ ﺍﻟﹼﺴﺎﺟﺪﻳﻦ ﺍﻋﻠﻢ ﻳﺎ ﺣﺒﻴﱮ‬
‫ﻒ ﺍﻟﻘﻠﻢ ﺑﺎ ﹼﻥﺍﷲ ﻻ ﺍﻟﻪ‬
‫ﺍ ﹼﻥﺍﻟﻘﻮﻝ ﻭ ﺍﻟﮑﻼﻡ ﻟﻦ ﻳﺒﺪ‪‬ﻝ ﻭ ﺳﻨ‪‬ﺘﻪ ﺍﻟﻨﻘﺾ ﻭ ﺍﻻﺑﺮﺍﻡ ﻟﻦ ﳛﻮ‪‬ﻝ‪...‬ﻓﻘﺪ ﺟ ‪‬‬
‫ﺍ ﹼﻻ ﻫﻮ ﻗﺪﱘ ﺑﺎﻟﻌﻴﺎﻥ ﻭ ﺑﺪﻳﻊ ﰱﺍﻟﹼﺸﺄﻥ‪ .‬ﺳﺒﺤﺎﻧﮏ ﻓﻼ ﺗﻀﻴﻖ ﺧﻠﻘﮏ ﻭ ﻻ ﲢﺒﺲ ﻧﻔﺴﮏ ﻭ ﮐﻦ‬
‫ﺐ ﻟﻴﺴﻤﻊ ﮐﻼﻣﮑﻢ ﺍﻟﹼﺬﻯ ﻳﻔﻮﺭ ﻣﻦ‬ ‫ﰱ ﮐ ﹼﻞﺍﻻﺣﻮﺍﻝ ﻧﺸ‪‬ﺎﻃﹰﺎ ﻓﺮ‪‬ﺍﺣﹰﺎ ﺑﻼﹼﺟﹰﺎ ﺷﺮ‪‬ﺍﻗﹰﺎ‪ .‬ﻓﺎ ﹼﻥﺍﷲ ﺭﺑ‪‬ﮏ ﳛ ‪‬‬
‫ﺷﺠﺮﺓﺍﻟﺒﻬﺎﺀ ‪ ...‬ﮐﻦ ﰱ ﮐ ﹼﻞ ﺍﻻﺣﻮﺍﻝ ﷲﺍﻻﻋﻠﯽ ﺫﺍﮐﺮﹰﺍ ﺑﺎﻟﹼﻠﺴﺎﻧﲔ ﻭ ﷲ ﺷﺎﮐﺮﹰﺍ ﺑﺎﻟﻮﺟﻬﲔ‪ ...‬ﺍﷲ‬
‫ﺏ ﺻ ﹼﻞ ﻋﻠﯽ ﻋﺒﺪﮎ ﺍﳌﻨ‪‬ﺼﺮ ﺍﳌﻈﻔﹼﺮ ﺍﻟﹼﺬﻯ ﺑﮑﺮ‪‬ﻩ ﻗﺪ ﻓﺮﺡ ﮐ ﹼﻞ ﻣﺎ ﻫﻮ ﰱ ﻋﺎﱂ ﺍﻻﺑﺪﺍﻉ‪ ...‬ﻗﺪ‬ ‫ﻳﺎ ﺭ ‪‬‬
‫ﺍﺳﺠﺪ ﻟﻄﻠﻌﺔ ﺍﳊﺴﲔ ﺍﻟﹼﺬﻯ ﻓﺪ ﮐ ‪‬ﺮﺛﹼﻢ ﺍﺧﻀﻊ ﻟﻮﺟﻪﺍﻻﻋﻈﻢ ﺍﻟﹼﺬﻯ ﻗﺪ ﺁﻣﻦ ﺑﻪ ﻭ ﺍﺳﺘﻘ ‪‬ﺮ ﺑﺎﻧ‪‬ﻪ‬
‫ﳍﻮﺍﻟﹼﻨﻘﻄﺔ ﺍﻟﹼﺬﻯ ﻗﺪ ﻭﻋﺪﻩﺍﷲ‪ ...‬ﻭ ﻟﻘﺪ ﮐﺘﺒﻨﺎ ﰱﺍﻟﹼﺰﺑﻮﺭ ﻣﻦ ﺑﻌﺪ ﺍﻟﹼﺬﮐﺮ ﺍ ﹼﻥ ﺍﻻﺭﺽ ﻳﺮﺛﻬﺎ ﻋﺒﺎﺩﻯ‬
‫ﺏ ﻫﻞ ﺍﻟﹼﺬﻯ ﻳﻈﻬﺮ ﻫﻮ ﻗﺪ ﮐﺎﻥ ﻏﲑ ﻣﻦ‬ ‫ﺍﻟﹼﺼﺎﳊﻮﻥ ﻭ ﻟﻘﺪ ﻧﺰ‪‬ﻝ ﺑﺎﻟﺒﻴﺎﻥ ﺍﻧ‪‬ﻪ ﳍﻮ ﻣﻦ ﻳﻈﻬﺮﻩﺍﷲ‪ .‬ﻳﺎ ﺭ ‪‬‬
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‫ﻇﻬﺮ ﻻ ﻭ ﻋﺰ‪‬ﺗﮏ ﺍﻻﻋ ‪‬ﺰ ﺍﻻﻗﻬﺮ‪ .‬ﻻﻧ‪‬ﻪ ﻗﺪ ﻇﻬﺮﺑﺎﻟﺒﻴ‪‬ﻨﺎﺕ ﻭ ﺍﻟﹼﺰﺑﺮ ﻭ ﺍﻻﺷﺮﺍﻗﺎﺕ ﺍﻟﻘﺪﺭ‪ ...‬ﻓﻴﺎ ﺭ ‪‬‬
‫ﺍﮐﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻋﻦ ﺍﻟﮑ ﹼﻞ ﻟﻴﺸﻬﺪﻭﺍ‪ .‬ﻭ ﺍﲰﻊ ﺍﻟﹼﻨﺪﺍﺀ ﻣﻦ ﺍﻟﺒﻌﺾ ﻓﺎﻧ‪‬ﻬﻢ ﻗﺪ ﺍﻧﻘﻄﻌﻮﺍ‪ .‬ﻭ ﺍﻧ‪‬ﮏ ﺍﻧﺖ‬
‫ﺍﳌﺘ‪‬ﻤﻢ ﳌﺎ ﺑﺪﺋﺖ ﻭ ﺍﻧﺖ ﺍﳌﻘﻮ‪‬ﻡ ﳌﺎ ﺍﻋﻠﻴﺖ ﻭ ﺍﻧﺖ ﺍﳌﻈﻬﺮ ﳌﺎ ﺳﻮﻳ‪‬ﺖ‪ .‬ﻳﺎ ﻣﺎﻟﮏ ﺍﻟﻘﺪﺭ ﻭ ﺟﺎﻋﻞ‬
‫ﺍﻟﺒﺸﺮ ﺍﻟﻠﹼﻬﻢ ﺍﻧ‪‬ﮏ ﺍﻧﺖ ﺍﻻﺷﻬﺪ ﰉ ﻭ ﻟﺘﻌﻠﻢ ﺑﺎﻧ‪‬ﻰ ﻣﻦ ﺍﺣﺪ ﱂ ﺍﺳﺘﻨﺼﺮ ﺑﻞ ﺍﻧ‪‬ﮏ ﺍﻧﺖ ﻧﺼﺮﻯ‪ .‬ﻭ‬
‫ﺗﻠﮏ ﺍﻵﻳﺎﺕ ﺑﺎﻟﹼﺴﻄﺮ ﻟﻼﺷﺮﺍﻗﻴ‪‬ﺎﺕ ﺍﻧﻮﺍﺭﺍﳊﺴﲔ‪ .‬ﻗﺪ ﻇﻬﺮ ﺑﺎﻧ‪‬ﻪ ﳍﻮﺍﻟﹼﺸﻔﻴﻊ ﺑﺎﻟﹼﺸﻔﺎﻋﺔ ﺍﻻﮐﱪ ﻟﺪﻯ‬
‫ﺍﳌﻠﮏ ﺍﻻﻗﺪﺭ ﺍﻻﻗﻬﺮ ﺍﻻﺟﱪ ﻭ ﮐﺬﻟﮏ ﻣﻦ ﺍﻟﹼﺸﻔﻌﺎﺀ ﻗﺪ ﮐﺎﻥ ﺣﺮﻓﹰﺎ ﻣﻦ ﺍﺣﺮﻑ ﺍﳊ ‪‬ﻰ ﺑﺎﻟﻌﻈﻤﺔ‬
‫ﻣﺼ‪‬ﻮﺭ ﻭ ﺑﺎﻟﻘﺪﺭﺓ ﻣﻘﺪ‪‬ﺭ ﻭ ﺫﻟﮏ ﻫﻮ ﺍﻣﺮﻩ ﻗﺪ ﻇﻬﺮ ﻣﻦ ﻣﺎﻟﮏ ﺍﻟﻘﺪﺭ ﻭ ﻣﻨﺸﻰﺀ ﺍﻟﺒﺸﺮ‪. ...‬‬
‫‪ _ ٢٠‬ﻳﮑﻰ ﺍﺯ ﺩﻳﮕﺮ ﻣﺮﻗﻮﻣﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )‪.(٥١‬‬
‫ﻫﻮﺍﳊ ‪‬ﻰ ﺍﻻﺟﻮﺩ‪ .‬ﺑﺴﻢﺍﷲ ﺍﻟﻘﺪ‪‬ﻭﺱ ﺍﻟﹼﺮﻓﻴﻊ‪ .‬ﺷﻬﺪﺍﷲ ﺍﻧ‪‬ﻪ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ ﺍﳌﻠﻴﮏ ﺍﻟﻌﻄﻮﻑ ﻭ ﺍﻧ‪‬ﻪ‬
‫ﳍﻮﺍﳌﻘﺘﺪﺭ ﺍ‪‬ﻴﺐ‪ .‬ﺍﳊﻤﺪﷲ ﺍﻟﹼﺬﻯ ﻗﺪ ﺍﺧﺮﺝ ﺍﻟﹼﻨﻘﻄﺔ ﻣﻦ ﻃﺮﺀ ﺍﻻﻭ‪‬ﻝ ﻭ ﺍﺳﺘﻮﻳﻬﺎ ﺑﺴ‪‬ﺮﻫﺎ ﻋﻠﯽ‬
‫ﺭﻓﺮﻑ ﺍﻟﺒﻴﻀﺎﺀ‪ .‬ﹼﰒ ﺍﻧﺰﳍﺎ ﰱ ﻭﺍﺩﻯ ﻻ ﻳﻔﻘﻬﻮﻥ ﺍﻫﻠﻬﺎ ﻣﻦ ﺑﻌﺾ ﺍﹼﻟﺬﹼﺭ ﺷﻴﺌﹰﺎ ﺷﻴﺌﹰﺎ‪ .‬ﹼﰒ ﺍﳊﻤﺪﷲ ﺍﻟﹼﺬﻯ‬
‫ﺍﺳﮑﻨﻬﺎ ﺑﺮﺑ‪‬ﻬﺎﺍﻟﹼﺬﻯ ﻳﺘﺠﻠﹼﻰ ﻋﻠﻴﻬﺎ ﻣﻦ ﻣﻄﻠﻊ ﺍﻟﺒﻬﺎﺀ ﺑﻨﻮﺭ ﺍﻟﹼﺜﻨﺎﺀ ﰱ ﮐ ﹼﻞ ﺁﻥ ﺑﺪﻳﻌﹰﺎ ﻭ ﻳﻨﺰﻝ ﻋﻠﻴﻬﺎ ﻣﻦ‬
‫ﺁﻳﺎﺕ ﺍﻟﹼﱴ ﻫﻰ ﻗﺪ ﮐﺎﻧﺖ ﰱ ﺧﺰﻳﻨﺔﺍﻟﻘﺪﺱ ﺧﻔ‪‬ﻴﹰﺎ‪ .‬ﺍﲪﺪﻩ ﲪﺪﺍﻟﹼﺬﻯ ﻳﺸﺮﻕ ﻣﻦ ﺷﻌﺸﻌﺔ ﲨﺎﻟﻪ ﮐ ﹼﻞ‬
‫ﻣﺎ ﻫﻮ ﰱﺍﺭﺽ ﺍﻻﺑﺪﺍﻉ ﺑﻠﻴﺠﺎ ﻭ ﺍﺷﮑﺮﻩ ﺷﮑﺮﺍﻟﹼﺬﻯ ﻳﺘﻠﺌﻼﺀ ﻫﻮ ﻣﻦ ﻗﻤﺺ ﺍﻻﳍﻴ‪‬ﺔ ﺍﳌﻌ‪‬ﻴﹰﺎ ﲟﺎ ﻗﺪ‬
‫ﺍﻗﺎﻣﲎ ﰱ ﺍﺭﺽ ﺍﻟ ﹼﻄﺘﻨﺠﲔ ﻭ ﺍﻃﺮﺯﱏ ﺑﻄﺮﺍﺯ ﺍﻻﻃﺮﺯﻳﻦ ﻭ ﺍﲨﻠﲎ ﲜﻤﺎﻝ ﺍﻻﻃﻠﻌﲔ ﻭ ﺍﻇﻬﺮﱏ ﺑﻮﺟﻪ‬
‫ﺍﻻﻭ‪‬ﻟﲔ ﻭ ﺍﻏﺮﺩﱏ ﻋﻠﯽ ﺷﺠﺮﺓﺍﻟﺒﻬﺎﺀ ﺑﻠﺤﻦ ﺍﻻﻭ‪‬ﻟﲔ‪ .‬ﺍ ﹼﻥ ﺭﰉ ﻫﻮﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮﺍﻟﻘﺎﺋﻢ ﻋﻠﯽﺍﻟﹼﻄﺘﻨﺠﲔ‬
‫ﻭ ﺍﻟﻨ‪‬ﺎﺯﻝ ﺑﺎﻟﻮﺟﻬﲔ ﻭ ﺍﳌﻨﺰﻝ ﺍﻵﺗﲔ ﻋﻠﯽ ﺍﳉﺒﻠﲔ‪ .‬ﺍﻧ‪‬ﻪ ﳍﻮ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ ﳏﺒﻮﺏ ﺍﻟﻌﺎﺭﻓﲔ ﻭ ﻣﻠﻴﮏ‬
‫ﺍﻟﹼﺼﺎﺩﻗﲔ ﺣﺒﻴﺐﺍﻟﹼﺸﺎﮐﺮﻳﻦ‪ ...‬ﻭ ﮐﺬﻟﮏ ﻫﻮ ﺍﻟﹼﺮﺏ ﺍﻻﺣﺪ ﺍﻟﻔﻌ‪‬ﺎﻝ ﳌﺎ ﻳﺸﺎﺀ ﰱ ﮐ ﹼﻞ ﺣﲔ ﻭ ﻗﺒﻞ‬
‫ﺣﲔ ﻭ ﺑﻌﺪ ﺣﲔ‪ ...‬ﻗﺪ ﺍﺷﺮﻗﺖ ﺍﻻﻟﻮﺍﺡ ﺑﺎﻧﻮﺍﺭﺍﳉﻤﺎﻝ ﻭ ﺍﺷﻌﺸﻌﺖ ﺍﻟﻮﺟﻮﻩ ﲜﺬﺏ ﺍﻟﻔﻌ‪‬ﺎﻝ‪ ...‬ﻭ‬
‫ﺍﻗﺎﻡ ﺍﳍﻴﺎﮐﻞ ﰱ ﻣﻘﺎﻡ ﺍﻻﺳﺘﻮﺍﺀ ﺑﺎﻻﻋﺘﺪﺍﻝ‪ .‬ﺍ ﹼﻥﺍﷲ ﺭﺑ‪‬ﻨﺎ ﳍﻮ ﺍﻟﻘﺪﱘ ﺍﳌﺘﻌﺎﻝ ﻭ ﺍﻟﺒﺪﻳﻊ ﺍﻟﻔﻌ‪‬ﺎﻝ‪ ...‬ﻭ‬
‫ﮐﺬﻟﮏ ﻗﺪ ﺍﺻﻠﹼﻰ ﻋﻠﯽ ﺍﺣﺮﻑ ﺍﳊ ‪‬ﻰ ﺁﻳﺎﺕ ﺍﳉﻼﻝ ﻭ ﻋﻼﻣﺎﺕ ﺍﻟﻔﻀﺎﻝ‪.‬‬
‫‪ _ ٢١‬ﻣﺮﻗﻮﻣﻪ ﺩﻳﮕﺮﻯ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )‪.(٥٢‬‬
‫ﻳﺎ ﮐﺸ‪‬ﺎﻑ ﺍﻟﮑﺮﻭﺏ‪ .‬ﺍﳊﻤﺪ ﻫﻮﺛﻨﺎﺀ ﺍﻟﹼﺬﻯ ﻗﺪ ﺍﺷﺮﻕ ﺍﻻﻟﻮﺍﺡ ﺑﻨﻮﺭ ﮐﻴﻨﻮﻧﻴ‪‬ﺘﻪ‪ .‬ﻫﻮ ‪‬ﺎﺀﺍﻟﹼﺬﻯ ﻗﺪ‬
‫ﺍﻧﻮﺭ ﺍﻟﻮﺟﻮﺩ ﺑﻌ ‪‬ﺰ ﺫﺍﺗﻴ‪‬ﺘﻪ‪ .‬ﺍﺷﻬﺪ ﺍﻧ‪‬ﻪ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮﺍﳌﺘﻮﺣ‪‬ﺪ ﺑﻮﺣﺪﺍﻧﻴ‪‬ﺘﻪ ﺍﻻﻭﺣﺪﻭ ﺍﳌﻔﺮ‪‬ﺩ ﺑﻔﺮﺩﺍﻧﻴ‪‬ﺘﻪ‬
‫ﺍﻟﺴ‪‬ﺮﻣﺪ‪ .‬ﻭ ﻫﻮ ﻗﺪ ﮐﺎﻥ‪ ...‬ﻗﺪﱘ ﺍ‪‬ﺪ ﻭ ﺑﺴﻴﻂ ﺍﻟﻴﺪ ﻭ ﻣﻨﺰﻝ ﺍﳌ ‪‬ﺪﻣﻦ ﻋﲔ ﺍﻟﺴ‪‬ﺮﻣﺪ ﺑﻼ ﺗﻌﻄﻴﻞ ﻭ‬
‫ﺣ ‪‬ﺪ‪ .‬ﺑﺎﻧ‪‬ﻪ ﳍﻮ ﻫﻮﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮﺍﻟﹼﺬﻯ ﻣﺎ ﺍﺗ‪‬ﺨﺬ ﻟﻨﻔﺴﻪ ﺻﺎﺣﺒﺔ ﻭﻻ ﻭﻟﺪ‪ .‬ﺳﺒ‪‬ﻮﺡ ﺳﺒ‪‬ﻮﺡ ﻳﺎ ﻣﻦ ﻣﻦ‬
‫ﺷﻌﺸﻌﺔ ﲨﺎﻟﮏ ﺯﻳ‪‬ﻦ ﺍﻟﻔﺮﺩﻭﺱ‪ .‬ﻗﺪ‪‬ﻭﺱ ﻗﺪ‪‬ﻭﺱ ﻳﺎ ﻣﻦ ﻣﻦ ﺍﳌﻌﻴ‪‬ﺔ ﺟﻼﻟﮏ ﺗﺰﻫﺮﺕ ﺍﻻﻓﺮﻳﺪﻭﺱ‪.‬‬
‫ﺍﻧﺰﻝ ﻣﻦ ﻋﻤﺎﺀ ﳎﺪ ﺍﺯﻟﻴ‪‬ﺘﮏ ﺭﺷﺤﺔ ﺣﺮﻗﺎﺀ ﻭ ﺗﻨ‪‬ﺰﻝ ﻣﻦ ﲰﺎﺀ ﻓﺮﺩﺍﻧﻴ‪‬ﺘﮏ ﺩﺭ‪‬ﺓ ﺑﻴﻀﺎﺀ ‪ ...‬ﻳﺎ ﻣﺒﺪﻉ‬
‫ﺍﻟﺒﺪﺍﻳﻊ ﺑﺎﺑﺪﺍﻉ ﻟﻄﻴﻒ ﻭ ﻳﺎ ﻣﻠﻄﹼﻒ ﺍﻟﹼﻨﻈﺎﺋﺮ ﺑﺎﻧﻮﺍﺭ ﺷﺮﻳﻒ‪ ...‬ﻓﻘﺪ ﳛﺮﻕ ﺑﺬﮐﺮﻯ ﮐ ﹼﻞ ﺍﳊﻘﺎﺋﻖ ﻭ‬
‫ﮐﻴﻒ ﺍﺳﺎﮐﻦ ﰱ ﺗﻠﻘﺎﺀ ﻭﺟﻬﮏ ﺍﻻﮐﺮﻡ‪....‬‬
‫‪ _ ٢٢‬ﻳﮑﻰ ﺍﺯ ﺩﻳﮕﺮ ﻣﺮﻗﻮﻣﺎﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )‪.(٥٣‬‬
‫ﺍﻯ ﮐﻨﺰ ﳐﻔﻰ ﻭ ﻳﺎ ﻭﺟﻪ ﳏﮑﻰ ﻭ ﻳﺎ ﮐﻮﮐﺐ ﺩﺭ‪‬ﻯ ﻭ ﻳﺎ ﺟﻮﻫﺮ ﻣﻀﻴﺊ ﺳﻼﻡ ﺳﻼﻡ ﺍﺯ ﻣﻠﻴﮏ‬
‫ﻋﻼﹼﻡ ﺑﺮ ﺟﻨﺎﺑﺖ ﺑﺎﻟﹼﺘﻤﺎﻡ ﻋﻠﯽﺍﻟﹼﺘﻤﺎﻡ‪ .‬ﻓﺪﺍﻯ ﳘﹼﺖ ﻭﺍﻻﻳﺖ ﮐﻪ ﻣﻨﻘﻄﻊ ﺍﺯ ﻣﺎﺳﻮﻯ ﺁﻣﺪﻯ ﻭ ﺍﺯ ﻋﲔ‬
‫ﻋﻨﺎﻳﺖ ﺳﺮﻣﺪﻯ ﻧﻮﺷﻴﺪﻯ‪ .‬ﺍﷲﺍﻋﻠﯽ ﮐﻪ ﻗﺎﺑﻞ ﲢﻤ‪‬ﻞ ﺑﻠﯽ ﺑﺎ ﻗﺪﺭ ﺑﻠﯽ ﺷﺪﻯ ﻭ ﺍﺯ ﺍﻃﺮﺍﺯ ﮐﺮﺍﻣﺖ‬
‫ﺍﻋﻠﯽ ﺑﻴﺪ ﻗﺪﺭﺕ ﺍ‪‬ﻰ ﻧﻮﺷﻴﺪﻯ‪ .‬ﺍﻥﺷﺎﺀﺍﷲ ﮐﻪ ﺗﺎﺝ ﻭﻻﻳﺖ ﺗﺮﺍ ﺑﺮ ﺳﺮ ﻭ ﺧﻠﻌﺖ ﮐﺮﺍﻣﺖ ﺗﺮﺍ ﺩﺭ‬
‫ﺑﺮ‪ .‬ﺧﻮﺍﻫﻰ ﺩﺭ ﻣﻘﻌﺪ ﺻﺪﻕ ﻋﻨﺪ ﻣﻠﻴﮏ ﻣﻘﺘﺪﺭ ﻣﺼ‪‬ﺪﺭ ﺁﻣﺪ ﻭ ﺍﺯ ﺍﻟﻄﺎﻑ ﻬﻧﺎﻧﻴﻪ ﻻﺧﻄﺮ ﻋﻠﯽ‬
‫ﻗﻠﺐ ﺑﺸﺮ ﺧﻮﺍﻫﻰ ‪‬ﺮﻩﻣﻨﺪ ﮔﺮﺩﻳﺪ‪ .‬ﻓﺪﺍﻯ ﳘﹼﺖ ﻭﺍﻻﻳﺖ ﭘﺲ ﻓﺪﺍﻯ ﻭﺟﻪ ﺧﻀﻌﺎﻳﺖ ﮐﻪ ﺩﺭ ﺣﲔ‬
‫ﺏﺍﻟﻌﺎﳌﲔ ﺁﻣﺪﻯ‪ .‬ﭘﺲ‬‫ﺗﺮﺍﮐﻢ ﺍﲞﺮﻩ ﺳﺠ‪‬ﲔ ﻭ ﺩﺭ ﺁﻥ ﻭﻟﻮﻟﻪ ﺷﻴﺎﻃﲔ ﻣﺘﻮﺳ‪‬ﻞ ﲝﺒﻞﺍﳌﺘﲔ ﺑﻨﻮﺭ ﺭ ‪‬‬
‫ﻗﺎﺑﻞ ﺍﺳﺘﻤﺎﻉ ﻧﺪﺍﻯ ﻏﻴﺒﻴﻪ ﺣ ‪‬ﻖ ﺷﺪﻯ ﻭ ﺳ ‪‬ﺮ ﺣﻘﻴﻘﺖ ﺭﺍ ﺑﺎﺟﺮﺍﺀ ﺳﻨ‪‬ﺖ ﺍﳍﻰ ﺩﺭ ﺍﻭ‪‬ﻟﲔ ﻳﺎﻓﱴ ﮐﻪ‬
‫ﺍﳝﺎﻥ ﺑﻐﻴﺐ ﺍﺳﺖ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﺑﻘﻠﺐ‪ .‬ﺍﱂ ﺫﻟﮏ ﺍﻟﮑﺘﺎﺏ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻫﺪﻯ ﻟﻠﻤﺘ‪‬ﻘﲔ ﺍﻟﹼﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ‬
‫ﺑﺎﻟﻐﻴﺐ‪ .‬ﻭ ﺍﻣ‪‬ﺎ ﻣﺎ ﺳﻄﺮﺕ ﺑﻴﺪﮎ ﺍﻻﺷﺮﻑ ﻣﻦ ﺍﻣﺮﺍﻟﻔﺮﺝ ﻓﻘﺪ ﺷﺎﺀﺍﷲ ﻓﺮﺟﻨﺎ ﻗﺮﻳﺒﹰﺎ ﺍﻗﺮﺑﹰﺎ‪ .‬ﻓﺪﺍﻯ‬
‫ﭼﺸﻢ ﺣﻖﺑﲔ ﺍﻫﻞ ﭼﺸﻢ‪ .‬ﺑﻨﮕﺮ ﮐﻪ ﭼﮕﻮﻧﻪ ﮐﺘﺎﺏ ﺟﺪﻳﺪ ﻣﻮﻋﻮﺩ ﺣﻀﺮﺕ ﻗﺎﺋﻢ ﻇﺎﻫﺮ ﮔﺮﺩﻳﺪ ﻭ‬
‫ﺍﻣﺮ ﺑﺎﻟﻎ ﺧﺪﺍﻭﻧﺪ ﺑﻌﺎﱂ ﻭﺟﻮﺩ ﻗﺪﻡ ﻬﻧﺎﺩ‪ .‬ﻋﺰﻳﺰ ﻣﻦ ﺑﺪﺍﻥ ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺗﺼﻔﻴﻪ ﺍﺣﺒ‪‬ﺎﺀ ﻭ ﺗﺰﮐﻴﻪ ﺍﻣﻨﺎﺀ‬
‫ﺍﻗﺮﺏ ﺍﺯ ﳌﺢ ﺍﻟﺒﺼﺮ ﻣﺎ ﻭﻋﺪﺍﷲ ﰱﺍﻟﹼﺴﺮﺭ ﺧﻮﺍﻫﺪ ﻇﺎﻫﺮ ﮔﺮﺩﻳﺪ ﻭ ﺁﲰﺎﻥ ﺑﺮﮐﺎﺕ ﺧﻮﺩ ﺭﺍ ﻭ ﺯﻣﲔ‬
‫ﮔﻨﺠﻬﺎﻯ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺑﲑﻭﻥ ﺭﳜﺖ‪ .‬ﲝ ‪‬ﻖ ﺣﻘﻴﻖ ﺣ ‪‬ﻖ ﮐﻪ ﺑﺎﻗ ﹼﻞ ﺍﺯ ﺫ ‪‬ﺭ ﳏﺰﻭﻥ ﻣﺒﺎﺵ ﻭ ﺁﻳﻨﻪ‬
‫ﺩﻝ ﻣﺒﺎﺭﮎ ﺭﺍ ﲞﺎﺭ ﺧﺎﺭ ﻏﻤ‪‬ﺎﺯﻳﻦ ﳐﺮﺍﺵ ﮐﻪ ﺗﺎﷲﺍﳊ ‪‬ﻖ ﴰﺎ ﺑﺮﺩﻳﺪ ﻭ ﻋﺎﳌﻰ ﺑﺎﺧﺘﻨﺪ‪ .‬ﺍﷲﺍﮐﱪ ﮐﻪ‬
‫ﭼﻪ ﻣﻘﺎﻣﺎﺕ ﻋﺎﻟﻴﺎﺕ ﻣﺮﮐﻮﺯﻩ ﲜﻮﺍﻫﺮ ﺭﺍ ﺑﺪﻝ ﮐﺮﺩﻧﺪ ﲞﺎﻬﻧﺎﻯ ﭘﺮﻏﺒﺎﺭ ﻭ ﭼﻪ ﻭﺟﻮﻫﺎﺕ ﻣﻸﻟﺌﺎﺕ‬
‫ﺭﺍ ﺑﺪﻝ ﳕﻮﺩﻧﺪ ﺑﻮﺟﻮﻩ ﻣﻐﺒ‪‬ﺮﻩ ﺳﻮﺋﻰ‪ .‬ﺍﷲﺍﮐﱪ ﮐﻪ ﭼﻪ ﺁﻻﺀ ﻧﻌﻤﺎﺀ ﻻﺑﺪﺀ ﺍﻧﺘﻬﺎ ﺭﺍ ﮔﺬﺍﺷﺘﻨﺪ ﻭ ﭼﻪ‬
‫ﻃﺮﺍﺯﻫﺎﻯ ﺑﺎﻋ ‪‬ﺰ ﺍ‪‬ﻰ ﺭﺍ ﺭﳜﺘﻨﺪ‪ .‬ﺍﷲﺍﮐﱪ ﮐﻪ ﺍﺯ ﺑﻘﺎﺀ ﮔﺬﺷﺘﻨﺪ ﻭ ﺑﻔﻨﺎﺀ ﺻﺮﻑ ﺑﺼﺪﻫﺰﺍﺭ ﮐﺪﻭﺭﺕ‬
‫ﺗﻮﺍﻣﺎﻥ ﮔﺸﺘﻨﺪ‪ .‬ﺍﷲﺍﮐﱪ ﻭﺍﺣﺴﺮﺗﺎ ﻋﻠﯽ ﺍﻟﻌﺒﺎﺩ‪ .‬ﺧﻼﺻﻪﺍﻯ ﺟﺎﻥ ﺟﻬﺎﻥ ﻭ ﺍﻯ ﻧﺎﺻﺮ ﺩﻳﻦ ﺧﺪﺍﻭﻧﺪ‬
‫ﻣﻨ‪‬ﺎﻥ ﺑﺪﺍﻥ ﭘﺲ ﺑﺪﺍﻥ ﮐﻪ ﭼﺎﺩﺭ ﻓﺮﺡ ﺩﻭﺧﺘﻪ ﮔﺮﺩﻳﺪ ﻭ ﺍﻣﺮ ﺍﳍﻰ ﺑﺎﲤﺎﻡ ﺭﺳﻴﺪ‪ .‬ﺑﺎﻳﺪ ﮐﻪ ﺑﻘﺪﺭ ﳌﺢ‬
‫ﺑﺼﺮ ﴰﺎ ﺍﺯ ﺫﮐﺮ ﺣ ‪‬ﻰ ﺩﺍﻭﺭ ﻏﺎﻓﻞ ﻣﺒﺎﺷﻴﺪ ﻭ ﺩﺭ ﺻﺪﺩ ﺗﻄﻬﲑ ﺍﻧﻔﺲ ﺑﺮﺁﺋﻴﺪ ﮐﻪ ﻣﻼﺋﮑﻪ ﻧﺼﺮ ﺍﺯ‬
‫ﺁﲰﺎﻥ ﺩﺭ ﻧﺰﻭﻝ ﻭ ﴰﺲ ﺣﺴﺒﺎﱏ ﺩﺭ ﺷﺮﻑ ﺍﻓﻮﻝ‪ .‬ﺑﮕﻮ ﺁﻥ ﮐﻠﻤﻪ ﺭﺍ ﮐﻪ ﻋﺮﺵ ﺍﺯ ﺁﻥ ﺑﭙﺎ‪ .‬ﻻ ﻗﻮ‪‬ﺓ‬
‫ﺏﺍﻟﻌﺎﳌﲔ ﻭ ﺳﻼﻡ ﲜﻤﻴﻊ ﺍﺣﺒ‪‬ﺎﺀ ﺑﺮﺳﺎﻥ ﮐﻪ ﺍﻯ ﺣﺒﻴﺒﺎﻥ ﺣ ‪‬ﻖ‬ ‫ﺍ ﹼﻻ ﺑﺎﷲ ﺍﳌﻬﻴﻤﻦ ﺍﻟﻘﻴ‪‬ﻮﻡ ﻭ ﺍﳊﻤﺪﷲ ﺭ ‪‬‬
‫ﺭﻭﺡ ﻧﺎﺯﻝ ﺍﺳﺖ ﺩﺭ ﻬﻧﺎﻳﺖ ﻟﻄﺎﻓﺖ ﻭ ﺻﻔﺎﺀ ﺑﺎﺷﻴﺪ ﻭ ﺁﱏ ﺍﺯ ﺫﮐﺮ ﺧﺪﺍ ﻏﺎﻓﻞ ﻧﺒﺎﺷﻴﺪ‪.‬‬
‫‪ _ ٢٣‬ﻣﮑﺘﻮﺏ ﺩﻳﮕﺮﻯ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )‪(٥٤‬‬
‫ﻫﻮﺍﷲ ﺍﳌﻠﮏ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻌﺴﻮﻑ ﺍﳉﺒ‪‬ﺎﺭ‪ .‬ﻧﻮﺭ ﺍﺷﺮﻕ ﻣﻦ ﻃﺮﺍﺯ ﺍﻟﺒﻬﺎﺀ ﻭ ﺟﻮﻫﺮ ﺧ ‪‬ﺮ ﻣﻦ ﻋﺮﺵ ﺍﻟﹼﺜﻨﺎﺀ‬
‫ﻼ ﻣﺘﻠﹼﺒﺴﹰﺎ ﺑﻠﺒﺎﺱ ﺍﻟﹼﺴﻮﺩﺍﺀ ﺍﷲﺍﮐﱪ ﻣﻦ‬ ‫ﲡﻠﹼﻰ ﻭ ﺍﺳﺘﻘ ‪‬ﺮ ﻋﻠﯽ ﮐﺮﺳ ‪‬ﻰﺍﻻﻧﺸﺎﺀ ﻣﻨﺎﺩﻳﹰﺎ ﻣﺘﺸﻬ‪‬ﻘﹰﺎ ﻣﺘﺒﻠﺒ ﹰ‬
‫ﻗﺒﺴﺎﺕ ﺍﻟﹼﱴ ﻳﻨﺸﻰﺀ ﻣﻦ ﺟﺬﻭﺍﺕ ﺍﳌﮑﻮ‪‬ﻧﺔ ﻣﻦ ﺣﺴﺮﺗﻪ‪ .‬ﺳﺒﺤﺎﻥﺍﷲ ﻣﻦ ﺷﺪ‪‬ﺗﻪ ﻭ ﺣﺮﻗﺘﻪ‪ .‬ﺑﻌﺰ‪‬ﺓ ﺭ‪‬ﺑﻰ‬
‫ﻗﺪ ﺍﻧﻘﻠﺐ ﻣﺎﺳﻮﻯ ﻣﻦ ﺗﻘﻠﹼﺐ ﺣﺮﻑ ﺍﻟﻮﺍﻭ ﺑﺎﳍﺎﺀ‪ .‬ﻳﺎ ﻣﻼﺀﺍﻻﻧﻮﺍﺭ ﻭ ﻳﺎ ﺍﻫﻞﺍﻟﺪ‪‬ﻳﺎﺭ ﺍﲰﻌﻮﺍ ﻧﺪﺍﺀ ﻫﺬﻩ‬
‫ﺍﻟﹼﺬﺭﺓ ﺍﳌﻨﺪ‪‬ﮐﺔ ﻣﻦ ﻣﺼﻴﺒﺔ ﺍﻟﹼﱴ ﱂ ﺗﺮﻋﲔ ﲟﺜﻠﻬﺎ ﻭ ﻣﺎ ﻭﻗﻊ ﰱ ﺍﻻﻣﮑﺎﻥ ﺑﺸﺒﻬﻬﺎ‪ .‬ﻻﻧ‪‬ﻬﺎ ﻗﺪ ﺧﺮﺟﺖ‬
‫ﻣﻦ ﺣﺠﺮﺓ ﺍﻟﺒﻬﺎﺀ ﻭ ﻟﻴﺴﺖ ﳍﺎ ﺷﺒﻬﹰﺎ ﻭ ﻧﻈﲑﹰﺍ ﺑﺎ ﹼﻥﺍﷲ ﺭﺑ‪‬ﮑﻢ ﻗﺪ ﺍﺗﺎﮐﻢ ﻣﺎ ﱂ ﻳﻌﻂ ﺍﺣﺪﹰﺍ ﻗﺒﻠﮑﻢ‪.‬‬
 ‫ﺏ ﺍﻟﻌﺰﻳﺰ ﺍﳌﺒﲔ ﻗﺪ ﺍﺣﺎﻃﺖ ﻋﻠﻴﮑﻢ ﻣﻦ ﮐ ﹼﻞ ﺟﺎﻧﺐ‬ ‫ﻓﺎﻋﺮﻓﻮﺍ ﻗﺪﺭﮐﻢ ﻭ ﻻ ﺗﻨﺴﻮﺍ ﺣﻈﹼﮑﻢ‪ .‬ﺑﻌﺰ‪‬ﺓﺭ ‪‬‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ ﻭ ﺍﻧﺘﻢ ﺍﻋﺮﺿﺘﻢ ﻋﻦ ﲡﻠﹼﻴﺎﺕ‬ ‫ﻧﻮﺭ ﺍﻟﻴﻘﲔ ﰱ ﻫﺬﺍﺍﻻﻳ‪‬ﺎﻡ ﺍﳌﺒﺎﺭﮎ ﺍﻟﹼﺬﻯ ﻗﺪ ﻗﺎﻡﺍﻟﹼﻨﺎﺱ ﻟﺮ ‪‬‬
‫ﺍﻟﺒﺪﻳﻌﺔ ﻭ ﺍﻏﻤﻀﺘﻢ ﻋﻦ ﺍﺷﺎﺭﺍﺕ ﺍﳌﻨﻴﻌﺔ ﻭ ﺍﻭﺭﺩﰎ ﺍﻧﻔﺴﮑﻢ ﰱ ﻣﻘﺎﻡ ﺍﳍﺎﻟﮑﲔ‪ ٠‬ﻳﺎﻣﻼﺀ ﺍﻻﻧﻮﺍﺭ‬
‫ﺍﲰﻌﻮﺍ ﻧﺪﺍﺋﻰ ﻭ ﺍﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﻭ ﺣﺼﻮﻧﹰﺎ ﰱ ﺧﺒﺎﻳﺎﺍﻟﻨ‪‬ﺴﻴﺎﻥ ﻣﺴﺘﻮﺭ‪ .‬ﺍﻟﻴﺲ ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﺍﻟﹼﻨﺸﻮﺭ‪.‬‬
‫ﺍﻟﻴﺲ ﺍﻟﻴﻮﻡ ﻳﻮﻡﺍﻟﹼﻈﻬﻮﺭ‪ .‬ﺍﻣﺎ ﺗﺮﻭﻥ ﻓﻮﺭﺍﻥ ﺗﻨﻮ‪‬ﺭ ﺍﻟﹼﻨﻮﺭ ﻣﻦ ﻋﲔ ﺍﻟﮑﺎﻓﻮﺭ‪ .‬ﺍﻣﺎ ﺗﺮﻭﻥ ﲨﺮﺓ ﻭﺟﻪﺍﷲ‬
‫ﺍﻟﻌﻠﯽ ﺍﻟﹼﺸﮑﻮﺭ‪ .‬ﺍﻣﺎ ﺗﺮﻭﻥ ﻧﺰﻭﻝ ﻣﻼﺋﮑﺔ ﺍﻟﹼﻨﺼﺮ ﻭﻗﻮﻓﻬﻢ ﺑﺒﺎﺏ ﺑﻴﺖ ﻣﻌﻤﻮﺭ‪ .‬ﺍﻣﺎ ﺗﺮﻭﻥ ﺍ ﹼﻥ‬
‫ﺍﻟﻔﺮﺩﻭﺱ ﻗﺪ ﺗﺸﻬ‪‬ﻘﺖ ﻭ ﺍﻻﻓﺮﻳﺪﻭﺱ ﻗﺪ ﺗﺰﻟﺰﻟﺖ ﻋﻨﺪ ﺻﻌﻮﺩ ﻧﻮﺭ ﻃﻠﻌﺔ ﺍﻻﺣﺪﻳ‪‬ﺔ ﺍﻟﯽ ﲰﺎﺀ‬
‫ﻯ ﻳﻮﻡ ﺍﻧﺘﻢ ﺗﻨﻈﺮﻭﻥ ﻭ‬ ‫ﺍﻟﹼﻈﻬﻮﺭ‪ .‬ﻳﺎ ﻣﻼﺀﺍﻻﻧﻮﺍﺭ ﻣﺎ ﺗﺪﺭﻯ ﻫﺬﺍﺍﻻﻗﹼﻞ ﳑ‪‬ﺎ ﺍﺣﺎﻁ ﻋﻠﻢ ﺭﺑ‪‬ﻬﺎ ﺍﳉﺒ‪‬ﺎﺭ‪ .‬ﻻ ‪‬‬
‫ﻯ ﻃﻠﻌﺔ ﻧﺎﻇﺮﻭﻥ‪ .‬ﺍﻣﺎ ﺳﻠﺐ ﻣﻨﮑﻢ ﺍﻻﺧﺘﻴﺎﺭ ﻋﻨﺪ ﺍﺳﺘﻤﺎﻉ ﻫﺬﺍﺍﻟﺒﻠﻴ‪‬ﺎﺕ ﺍﻟﹼﱴ ﻭﺻﻠﺖ ﺍﻟﯽ ﺍﻟﻨ‪‬ﻘﺒﺎﺀ‬ ‫ﺑﺎ ‪‬‬
‫ﺍﻻﺧﻴﺎﺭ‪ .‬ﺑﻌﺰ‪‬ﺓ ﺭﺑ‪‬ﻰ ﻗﺪ ﺍﻧﻘﻠﺐ ﺍﻟﻠﹼﻴﻞ ﻭ ﺍﻟﹼﻨﻬﺎﺭ ﻭ ﺗﺰﻟﺰﻟﺖ ﺍﻻﺭﺽ ﻭ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﹼﺪﺍﺭ‪ .‬ﻳﺎ ﺍﺧﻮﺍﱏ‬
‫ﺍﲰﻌﻮﺍ ﻧﺪﺍﺀ ﻫﺬﻩ ﺍﳌﻈﻠﻮﻣﺔ ﺍﻟﹼﱴ ﺍﺑﺘﻠﻴﺖ ﺑﮑ ﹼﻞ ﺍﳌﺼﺎﺋﺐ ﺍﻻﻣﮑﺎﻧﻴ‪‬ﺔ ﻭ ﺟﺮﺕ ﻋﻠﻴﻬﺎ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺪ‪‬ﻫﺮﻳ‪‬ﺔ‬
‫ﺑﺎ ﹼﻥﺍﷲ ﻗﺪ ﺍﻣﺮﮐﻢ ﺑﺎﳋﺮﻭﺝ ﻭ ﻗﻄﻊ ﺍﻟﹼﻨﻈﺮ ﻋﻦ ﺍﺷﺎﺭﺍﺕ ﺍﻟﹼﺸﻴﻄﺎﻧﻴ‪‬ﺔ‪ .‬ﻓﺂﻩ ﹼﰒ ﺁﻩ ﻣﻦ ﺍﳒﻤﺎﺩﻧﺎ ﺑﻌﺪﺍﻟﹼﺬﻯ‬
‫ﺍﻃﹼﻠﻊ ﻧﺎﺭﺍﷲ ﺍﳌﻮﻗﺪﺓ‪ .‬ﻓﻮﺍ ﺍﺳﻔﺎﻩ ﻣﻦ ﻭﻗﻮﻓﻨﺎ ﰱ ﺍﺭﺽ ﺍﻻﻧﻴ‪‬ﻪ ﻭ ﻃﻠﻮﻉ ﴰﺲ ﺍﻻﺣﺪﻳ‪‬ﺔ ﻣﻦ ﻣﺸﺮﻕ‬
‫ﺍﻟﹼﺼﻤﺪﻳ‪‬ﺔ‪ .‬ﺍﷲﺍﮐﱪ ﻳﺎ ﺍﺧﻮﺍﻥ ﺯﮐﹼﻮﺍ ﺍﻧﻔﺴﮑﻢ ﻭ ﺍﻟﻘﻮﺍ ﻣﺎ ﰱ ﳝﻴﻨﮑﻢ ﻭ ﺍﻋﺮﻓﻮﺍ ﻗﺪﺭ ﻫﺬﺍﺍﻟﹼﺮﻧ‪‬ﺎﺕ ﺍﻟﹼﱴ‬
‫ﻳﻨﺰﻝ ﻋﻠﻴﮑﻢ ﻣﻦ ﻋﻤﺎﺀ ﺍﻟﻔﻀﻞ ﻭ ﺍﻟﺒﻬﺎﺀ ﻟﻴﺠﺬﺑﮑﻢ ﺍﻟﯽ ﺳﺎﺣﺔ ﻗﺪﺱ ﺭﺑ‪‬ﮑﻢ ﺍﻟﻌﻠﹼﻰ ﺍﻻﻋﻠﯽ‪ .‬ﻳﺎ ﻗﻮﻡ‬
‫ﺍﺳﺮﻋﻮﺍ ﻭ ﻻ ﺗﻘﻔﻮﺍ ﻭ ﻻ ﺗﻨﻈﺮﻭﺍ ﺍﻟﯽ ﺍﻟﻘﻔﺎﺀ ﻟﻌﻠﹼﮑﻢ ﺗﺼﻌﺪﻭﻥ ﺍﻟﯽ ﻃﻮﺭﺍﻟﹼﺴﻴﻨﺎﺀ ﻭ ﺗﺮﻭﻥ ﻣﻘﺎﻡ ﺍﻟﹼﺬﻯ‬
‫ﻻ ﻋﲔ ﺭﺃﺕ ﻭ ﻻ ﺍﺫﻥ ﲰﻌﺖ ﻭﻣﺎ ﺧﻄﺮ ﻋﻠﯽ ﻗﻠﺐ ﺑﺸﺮ ﻣﺜﻠﮑﻢ ﻗﺒﻠﻬﺎ‪ .‬ﻳﺎ ﻗﻮﻡ ﺍﻧﻈﺮﻭﺍ ﺑﻨﻈﺮﺓﺍﻟﻌﻴﺎﻥ‬
‫ﻭ ﲢﺮ‪‬ﮐﻮﺍ ﺍﻟﯽ ﺟﺒﻞ ﻓﺎﺭﺍﻥ ﻭ ﻻ ﺗﻨﺠﻤﺪﻭﺍ ﻋﻠﯽ ﺍﻟﻔﺎﻅ ﻭ ﺍﻟﻘﺸﻮﺭ ﺍﻟﹼﱴ ﻋﺎﺭﻳﺔ ﻋﻦ ﻧﻮﺭﺍﻟﺒﻴﺎﻥ ﻭﺍﻋﺮﻓﻮﺍ‬
‫ﺣﮑﻢ ﺭﺑ‪‬ﮑﻢ ﺍﻟﻐﻨ‪‬ﻰ ﺍﻟﹼﺴﺒﺤﺎﻥ ﻭ ﻃﻮﻓﻮﺍ ﺣﻮﻝ ﺍﺭﺍﺩﺗﻪ ﺍﻥ ﺗﺮﻳﺪﻭﻥ ﻭﺟﻬﻪ ﻗﻮﻟﻮﺍ ﺍ ﹼﻥ ﺍﳊﻤﺪ ﷲ‬
‫ﺏﺍﻟﻌﺎﳌﲔ ‪.‬‬‫ﺭ ‪‬‬
‫‪ _ ٢٤‬ﻣﺮﻗﻮﻣﻪ ﺩﻳﮕﺮﻯ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ )‪.(٥٥‬‬
‫ﺏ ﺍﳉﻨﻮﺩﻯ ﺭﺍ ﺑﻨﺪﻩﺍﱘ ﮐﻪ ﲤﺎﻣﺖ ﻣﻈﺎﻫﺮ ﻭﺟﻮﺩ ﺭﺍ ﻣﻌﺒﻮﺩ ﻣﻄﻠﻖ‬ ‫ﻫﻮﺍﻟﻌﻠﹼﻰ ﺍﻻﻋﻠﯽ ﺍﻟﻌﻈﻴﻢ‪ .‬ﺭ ‪‬‬
‫ﺍﺳﺖ ﻭ ﻣﻮﺟﻮﺩ ﺑﺮﺣ ‪‬ﻖ ﺟﺰ ﺍﻭ ﻧﻴﺴﺖ‪ .‬ﺁﻥ ﺣﻘﻴﻘﺔﺍﳊﻘﺎﺋﻘﻰ ﺭﺍ ﺳﺘﺎﻳﻨﺪﻩﺍﱘ ﮐﻪ ﺍﺑﺘﻬﺎﺝ ﺑﺬﺍﺗﺶ‬
‫ﺑﺎﻋﺚ ﺑﺮﮐﺸﻒ ﺍﺳﺮﺍﺭ ﻭﺟﻮﺩ ﺍﺳﺖ ﻭ ﻋﻠﹼﺖ ﳕﻮﺩ ﻫﺮ ﻧﺎﺑﻮﺩ‪ .‬ﺑﺰﺭﮔﻰ ﺍﻭ ﺭﺍ ﺳﺰﺍﺳﺖ ﻭ ﺑﺲ ﮐﻪ‬
‫ﲝﮑﻤﺖ ﺑﺎﻟﻐﻪ ﺍﳍﻴ‪‬ﻪ ﺧﻮﺩ ﺩﺭ ﻫﺮ ﻋﺼﺮﻯ ﻭ ﺯﻣﺎﱏ ﺩﺭ ﳎﺎﻟﯽ ﺍﻧﺴﺎﱏ ﻭ ﻋﻨﺎﺻﺮ ﺭﻭﺣﺎﱏ ﺟﻠﻮﻩ‬
‫ﺹ ﻓﺮﻣﻮﺩ ﺗﺎ ﺑﺴﺎﻁ ﻫﺪﺍﻳﺖ ﻣﻨﺒﺴﻂ ﺷﻮﺩ ﻭ ﺍﺳﺎﺱ ﻏﻮﺍﻳﺖ ﻣﺮﺗﻔﻊ ﮔﺮﺩﺩ‪ .‬ﻭ ﭼﻮﻥ ﺑﻌﻠﻢ ﺍﳍﻰ‬ ‫ﺧﺎ ‪‬‬
‫ﻣﻰﺩﺍﻧﺴﺖ ﮐﻪ ﺍﻳﻦ ﺟﻠﻮﺍﺕ ﺻﻔﺎﺗﻰ ﮐﻪ ﺩﺭ ﳎﻼﹼﻯ ﺍﻧﺒﻴﺎﺀ ﻭ ﺍﻭﻟﻴﺎﺀ ﻓﺮﻣﻮﺩﻩ ﺑﺎﻳﺴﺖ ﲜﻠﻮﻩ ﺫﺍﺗﻰ‬
‫ﺗﺄﮐﻴﺪ ﮔﺮﺩﺩ ﺗﺎ ﺍﺳﺎﺱ ﺍﷲ ﺗﺄﻳﻴﺪ ﺷﻮﺩ ﻭ ﺩﻳﻦ ﺁﲰﺎﱏ ﺗﺸﻴﻴﺪ ﭘﺬﻳﺮﺩ ﻟﺬﺍ ﺑﺮ ﺯﺑﺎﻥ ﲤﺎﻡ ﻣﻈﺎﻫﺮ ﺍﻣﺮ‬
‫ﻭﻋﺪﻩ ﺭﻭﺯ ﻗﻴﺎﻡ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﲤﺎﻡ ﺍﺩﻳﺎﻥ ﻧﻴﺰ ﺣﺴﺐﺍﻟﻮﻋﺪﻩ ﻣﻨﺘﻈﺮ ﺁﻥ ﻫﺴﺘﻨﺪ‪ .‬ﻭ ﻧﻈﺮ ﺑﺎﻳﻨﮑﻪ ﺑﻴﺎﻥ‬
‫ﺍﻧﺒﻴﺎﺀ ﻭ ﺍﻭﻟﻴﺎﺀ ﻣﺮﻣﻮﺯ ﺍﺳﺖ ﻟﺬﺍ ﻫﺮﮐﺴﻰ ﺭﺍ ﻓﮑﺮﻯ ﲞﺎﻃﺮ ﺍﻧﺪﺭ ﻭ ﻣﻨﻈﻮﺭﻯ ﺩﺭ ﻧﻈﺮ‪ .‬ﻫﺮﮐﺴﻰ‬
‫ﺭﺍ ﻫﻮﺳﻰ ﺩﺭ ﺳﺮ ﻭ ﮐﺎﺭﻯ ﺩﺭ ﭘﻴﺶ ﺍﻣ‪‬ﺎ ﳘﻪ ﺁﻧﺎﻥ ﭼﻮﻥ ﻧﺪﻳﺪﻧﺪ ﺣﻘﻴﻘﺖ ﺭﻩ ﺍﻓﺴﺎﻧﻪ ﺯﺩﻧﺪ ﻭ ﺍﺯ‬
‫ﺣ ‪‬ﻖ ﻭ ﺣﻘﻴﻘﺖ ﺑﺮﮐﻨﺎﺭ ﻣﺎﻧﺪﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭ ﺍﻣﺮﻭﺯ ﮐﻪ ﺭﻭﺯ ﻇﻬﻮﺭ ﻭ ﻳﻮﻡ ﻧﺸﻮﺭ ﺍﺳﺖ ﻭ ﻗﺎﺋﻢ‬
‫ﻣﻨﺘﻈﺮ ﺑﻘﻴﺎﻡ ﺧﻮﺩ ﻗﻴﺎﻣﺖ ﺭﺍ ﺁﺷﮑﺎﺭ ﺳﺎﺧﺘﻪﺍﺳﺖ ﺑﺎﺯ ﳏﺘﺠﺒﲔ ﺩﺭ ﺣﺠﺎﺏ ﭘﻨﺪﺍﺭﻧﺪ ﻭ ﺍﺯ ﺻﺮﺍﻁ‬
‫ﻣﺴﺘﻘﻴﻢ ﺑﺮﮐﻨﺎﺭ‪ ...‬ﺍﻣﺮﻭﺯ ﳘﺎﻥ ﺍﻟﻒ ﺍﺳﺖ ﺍﻟﻒ ﻗ ‪‬ﺪ ﲤﺎﻡ ﺍﺩﻳﺎﻥ ﻇﺎﻫﺮ ﺷﺪﻩ ﻓﻘﻂ ﺑﺎﻳﺴﺖ ﺩﻳﺪﻩ‬
‫ﮔﺸﻮﺩ ﻭ ﺩﻳﺪ‪ .‬ﻭﺍﻟﹼﺴﻼﻡ‪.‬‬
‫ﺯﻳﺮﻧﻮﻳﺲﲞﺶﺩﻭﻡ‬
‫ﺁﺛﺎﺭﻣﻨﺜﻮﺭ‬
‫‪ _ ١‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺻﻔﺤﻪ ‪.٣٤٥‬‬
‫ﺏ‪ _ ٢‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﻪ ‪.٧٠‬‬
‫ﺏ _ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.٣١٢‬‬
‫‪ _ ٣‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪ .٢٥٧‬ﻋﲔ ﻋﺒﺎﺭﺍﺕ ﺷﻴﺦﺳﻠﻄﺎﻥ ﺩﺭ‬
‫ﻣﮑﺘﻮﰉ ﮐﻪ ﺑﺴﺎﻝ ‪ ١٢٦٣‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ )ﺣﺪﻭﺩ ‪ ١٨٤٦‬ﻣﻴﻼﺩﻯ( ﺧﻄﺎﺏ ﺑﻪ ﺑﺎﺑﻴﺎﻥ ﺍﻳﺮﺍﻥ‬
‫ﻧﻮﺷﺘﻪ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺍ ﹼﻥﺍﳊﺎﺝ ﳏﻤ‪‬ﺪ ﮐﺮﱘ ﺧﺎﻥ ﮐﺘﺐ ﮐﺘﺎﺑﹰﺎ ﺭﺍ ‪‬ﺩﹰﺍ ﻋﻠﯽﺍﻟﺬﮐﹼﺮ ﻋﻠﻴﻪﺍﻟﹼﺴﻼﻡ ﻭ ﺍ ﹼﻥ‬
‫ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﮐﺘﺒﺖ ﻋﻠﯽ ﺭﺩ‪‬ﻩ ﺭ ‪‬ﺩﹰﺍ‪.‬‬
‫‪ .God Passes By _ ٤‬ﺻﻔﺤﻪ ‪.٢٣‬‬
‫‪ _ ٥‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ‪:‬‬
‫ﺍﻟﻒ _ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﺻﻔﺤﻪ ‪.٢٨٢‬‬
 ‫ﺏ _ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪ ٣٢١ _ ٢٢‬ﻭ ‪.٣٢٨‬‬
‫ﭖ _ ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ‪ .‬ﺻﻔﺤﺎﺕ ‪ ٨٤‬ﻭ ‪.٣٦٧‬‬
‫ﺕ _ ﺁﻭﺍﺭﻩ‪ .‬ﮐﻮﺍﮐﺐﺍﻟﹼﺪﺭﻳ‪‬ﻪ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪.١١٨‬‬
‫‪ _ ٦‬ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﺩﺭ ﺭﺳﺎﻟﻪ ﺻﺎﺩﺭﻩ ﺩﺭ ﺟﻮﺍﺏ ﺍﻳﺮﺍﺩﺍﺕ ﻣﻼﹼﺟﻮﺍﺩ ﻗﺰﻭﻳﲎ ﻭ ﻣﻼﹼﻋﺒﺪﺍﻟﻌﻠﯽ ﻫﺮﺍﺗﻰ‬
‫ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫ﻼ ﻭ ﻋﻼ ﺑﻌﻠﹼﻮ ﺫﺍﺗﻴ‪‬ﺔ‬
‫ﺑﺴﻢﺍﷲﺍﻟﹼﺮﲪﻦ ﺍﻟﹼﺮﺣﻴﻢ‪ .‬ﺍﳊﻤﺪﷲ ﺍﻟﹼﺬﻯ ﱂ ﳚﻌﻞ ﻟﻠﺨﻠﻖ ﻋﻠﯽ ﻣﻌﺮﻓﺔ ﻧﻔﺴﻪ ﺳﺒﻴ ﹰ‬
‫ﻋﻦ ﻭﺻﻒ ﺍﻻﻧﺸﺎﺀ ﻻﻧ‪‬ﻪ ﮐﺎﻥ ﻋﻠﹼﻴﹰﺎ ﮐﺒﲑﹰﺍ )ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.(٤٨٤‬‬
‫‪ _ ٧‬ﺑﺮﺍﻯ ﳕﻮﻧﻪ ﺩﺭ ﻣﮑﺘﻮﺏ ﺧﻮﻳﺶ ﺩﺭ ﺭ ‪‬ﺩ ﺍﻓﺘﺮﺍﺀ ﺑﺮﺧﻰ ﺍﺯ ﻣﺪ‪‬ﻋﻴﺎﻥ ﳏﺒ‪‬ﺖ ﻣﻰﻧﻮﻳﺴﺪ‪:‬‬
‫ﺑﺴﻢﺍﷲﺍﻟﻌﻠﹼﻰ ﺍﻟﻌﻈﻴﻢ‪ .‬ﷲﺍﳊﻤﺪ ﲪﺪﹰﺍ ﺷﻌﺸﻌﺎﻧ‪‬ﻴﹰﺎ ﻣﺘﻼﻣﻌﹰﺎ ﮐﻤﺎ ﺍﺛﲎﺍﷲ ﻋﻠﯽ ﻧﻔﺴﻪ ﲪﺪﹰﺍ ﻳﻔﻀﻞ ﻋﻠﯽ‬
‫ﮐ ﹼﻞ ﺷﻰﺀ ﮐﻔﻀﻞﺍﷲ ﻋﻠﯽ ﺧﻠﻘﻪ ﻭ ﺍﻟﹼﺼﻠﻮﺓ ﻋﻠﯽ ﻋﺒﺪﻩ ﺍﻟﹼﺬﻯ ﺍﺻﻄﻔﺎﻩ ﻟﻮﻻﻳﺘﻪ ﻭ ﺍﺟﺘﺒﺎﻩ ﶈﹼﺒﺘﻪ ﻭ‬
‫ﺍﻟﹼﺴﻼﻡ ﻋﻠﯽ ﻣﺒﺪﺃ ﺍﻻﲰﺎﺀ ﻭ ﺍﻭ‪‬ﻝ ﻣﻦ ﲰ‪‬ﻰ ﺑﺂﻳﺔ ﻣﻌﺮﻓﺘﻪ ﻭ ﻋﻠﯽ ﺍﻧﻮﺍﺭ ﺍﻟﺴﺎﻃﻌﺔ ﻣﻦ ﻃﺮﺍﺯ ﺍﻟﻘﺪﺭﺓ ﻭ‬
‫ﺣﺮﻭﻓﺎﺕ ﺍﻟﻨ‪‬ﺎﺯﻟﺔ ﻣﻦ ﻋﻤﺎﺀ ﺍﻟﺼ‪‬ﻤﺪﺍﻧﻴ‪‬ﺔ ﺍﻟﺪ‪‬ﺍﻟﹼﺔ ﻋﻠﯽ ﻭﺣﺪﺗﻪ ﻭ ﻋﻠﯽ ﺍﻟﻮﺭﻗﺔ ﺍﳌﺒﺎﺭﮐﺔ ﻣﻦ ﺷﺠﺮﺓ ﺍﻟﹼﱴ‬
‫ﻗﺪ ﻏﺮﺳﻬﺎ ﺑﻴﺪ ﻗﺪﺭﺗﻪ ﻭ ﺍﻟﺜﹼﻨﺎﺀ ﺍﻻ‪‬ﻰ ﻭ ﺍﻟﺒﻬﺎﺀ ﺍﳌﺸﺮﻕ ﻣﻦ ﴰﺲ ﺍﻻﺑﺪﺍﻉ ﻋﻠﯽ ﲪﻠﺔ ﺍﻻﻧﻮﺍﺭ‬
‫ﺍﻟﺴ‪‬ﺒﺤﺎﻧﻴ‪‬ﺔ ﻭ ﺍﻟﺴ‪‬ﺎﲝﲔ ﰱ ﳉﹼﺔ ﺍﻟﻮﺣﺪﺍﻧﻴ‪‬ﺔ ﻭ ﺍﳌﺆﻣﻨﲔ ﺑﺂﻳﺎﺕﺍﻟﻄﹼﺎﻟﻌﺔ ﻣﻦ ﺍﻓﻖ ﻏﻴﺒﻪ" )ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪.‬‬
‫ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.(٣٥٩‬‬
‫‪ _ ٨‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.٣٦٠‬‬
‫‪ _ ٩‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٣٦١‬‬
‫‪ _ .١‬ﻋﲔ ﺑﻴﺎﻥ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﺍﺳﺖ‪" :‬ﺍﲰﻌﻮﺍ ﻧﺪﺍﺋﻰ ﻳﺎ ﺍﻫﻞ ﺍﻻﻣﮑﺎﻥ ﻭ ﺍﻻﮐﻮﺍﻥ ﺍﻧ‪‬ﻰ ﻗﺪ ﺧﺮﺟﺖ‬
‫ﺑﺎﺫﻥ ﺭﺑ‪‬ﻰ ﻻﻋﻼﺀ ﮐﻠﻤﺔ ﺍﳊ ‪‬ﻖ ﻭ ﺍﻋﺮﻑ ﻣﻨﮑﻢ ﲟﻮﺍﻗﻊ ﺍﻟﺒﻴﺎﻥ‪ .‬ﻭ ﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥﺍﷲ ﺭﺑ‪‬ﮑﻢ ﻗﺪ ﺍﻣﺮﮐﻢ‬
‫ﺑﻨﺼﺮﻯ ﻭ ﺍﺟﺘﻤﺎﻉ ﻣﻌﻰ ﻓﺘﻨﻘﻠﺒﻮﺍ ﺧﺎﺳﺮﻳﻦ‪ .‬ﺍﲰﻌﻮﺍ ﺁﻳﺎﺕ ﺍﳌﻨﺰﻟﺔ ﺍﻟﺒﺪﻳﻌﺔ ﰱ ﻫﺬﺍﺍﻟﺸ‪‬ﺄﻥ ﻭ ﻻ ﺗﻨﺴﺒﻮﺍ‬
‫ﱃ ﻭ ﺍﻟﯽ ﻣﻦ ﻣﻌﻰ ﻣﻦ ﺍﻟﻨ‪‬ﺠﺒﺎﺀ ﺍﻻﺗﻘﻴﺎﺀ ﮐﻠﻤﺔ ﺍﻟﺸ‪‬ﻴﻄﺎﻥ‪ .‬ﻓﺎ ﹼﻥ ﺍﷲ ﺭﺑ‪‬ﻰ ﻗﺪ ﻃﻬ‪‬ﺮﱏ ﻣﻦ ﺍﻟﺰ‪‬ﻟﻞ ﻭ‬ ‫ﺍﹼ‬
‫ﺍﻋﺼﻤﲎ ﻣﻦ ﺍﳋﻠﻞ ﺑﻔﻀﻠﻪﺍﻟﻌﻈﻴﻢ‪ .‬ﻭ ﺍﻋﻠﻤﻮﺍ ﺍ ﹼﻥ ﮐ ﹼﻞ ﻣﺎ ﺻﺪﺭ ﻣﻨ‪‬ﻰ ﻭ ﻣﻦ ﺍﻟﹼﺬﻳﻦ ﺍﺗ‪‬ﺒﻌﻮﱏ ﺣ ‪‬ﻖ ﻭ ﺍﻥ‬
‫ﮐﺎﻥ ﳐﺎﻟﻔﹰﺎ ﲟﺎ ﻋﻨﺪﮐﻢ ‪ ...‬ﺍ ﹼﻥ ﺍﷲ ﻗﺪ ﺍﻣﺮﱏ ﺭﻓﻊ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﻣﻦ ﺍﻵﻳﺎﺕ ﺑﺎﶈﮑﻤﺎﺕ ‪"...‬‬
‫)ﻇﻬﻮﺭﺍﳊﻖ‪ .‬ﺟﻠﺪﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.(٣٥٠‬‬
‫‪ _ ١١‬ﻋﲔ ﺑﻴﺎﻥ ﻃﺎﻫﺮﻩ ﭼﻨﲔﺍﺳﺖ‪" :‬ﺍﻧﺎ ﺍﻟﻮﺭﻗﺔ ﺍﳌﻄﻬ‪‬ﺮﺓ ﺍﻟﻄﹼﺎﻫﺮﺓ ﺍﻻ‪‬ﻰ‪ .‬ﺍﻧﺎ ﺍﻟﹼﱴ ﻗﺪ ﺷﻬﺪ ﺭﺑ‪‬ﻰ‬
‫ﰱ ﺣﻘﹼﻰ ﻭ ﺷﻬﺪ ‪‬ﺬﻩ ﻣﻼﺋﮑﺔ ﺍﻟﺴ‪‬ﻤﺎﺀ" )ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪ .(٣٦٣‬ﺩﺭ ﻣﻮﺿﻊ‬
‫ﺩﻳﮕﺮﻯ ﺍﺯ ﳘﺎﻥ ﻣﮑﺘﻮﺏ ﻣﻰﻧﻮﻳﺴﺪ‪" :‬ﺍﲰﻌﻮﺍ ﻧﺪﺍﺀ ﻣﻮﻟﻴﮑﻢ ﺍﻟﻐﻔﻮﺭ ﰱ ﺣ ‪‬ﻖ ﺍﻟﹼﱴ ﺯﮐﺖ ﻧﻔﺴﻬﺎ ﻣﻦ‬
‫ﺍﺷﺎﺭﺍﺕ ﺍﻟﻐﻴﻮﺭ"‪.‬‬
‫‪ _ ١٢‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٥٠٠_٥٠١‬‬
‫‪ _ ١٣‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٤٨٤_٨٥‬‬
‫‪ _ ١٤‬ﺍﺯ ﲨﻠﻪ ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪﻣﺄﺧﺬ ﺑﺎﻻ ﺻﻔﺤﺎﺕ ‪ ٤٩٣ ،٤٨٧ ،٤٨٦ ،٣٤٥‬ﻭ ‪.٤٩٥‬‬
‫‪ _ ١٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٤٧٨‬‬
‫‪ _ ١٦‬ﻋﲔ ﺑﻴﺎﻥ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﺍﺳﺖ‪" :‬ﺍﻧ‪‬ﮑﻢ ﻣﺎ ﻗﺮﺋﺘﻢ ﺍﻵﻳﺎﺕ ﺍﻟﺒﺪﻳﻌﺔ ﻣﻦ ﺷﺠﺮﺓ ﺍﻟﺴ‪‬ﻴﻨﺎﺀ ﺑﻌﺪ‬
‫ﺍﻟﹼﺬﻯ ﺍﻧﺘﻢ ﻣﺄﻣﻮﺭﻭﻥ ﺑﺎﺧﺬ ﺍﻟﺮﺯﻕ ﺍﻟﻄﻴ‪‬ﺐ ﻣﻦ ﲦﺮﺍﺕ ﺟﻨ‪‬ﺎﺕ ﻋﺒﺎﺭﺍ‪‬ﺎ" )ﻇﻬﻮﺭ ﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪،‬‬
‫ﺻﻔﺤﻪ ‪.(٣٤٥‬‬
‫‪ _ ١٧‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪ .٣٤٧‬ﻋﲔ ﺑﻴﺎﻧﺎﺕ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﺍﺳﺖ‪" :‬ﻭﻟﻮ ﺷﺎﺀ ﺍﻟﻨ‪‬ﺎﺱ ﺍﻥ ﻳﻌﺮﻓﻮﺍ‬
‫ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﺒﺪﻉ ﻟﻦ ﻳﺴﺘﻄﻴﻌ ‪‬ﻦ ﻓﮑﻴﻒ ﻳﺪﺭ ﹼﻥ ﺍﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻬﺎ"‪.‬‬
‫‪ _ ١٨‬ﻋﲔ ﺑﻴﺎﻥ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻳﺎ ﺍﻳ‪‬ﻬﺎﺍﳌﻼﺀ ﺍ ﹼﻥ ﻫﺬﺍ ﻳﻮﻡ ﻋﻈﻴﻢ ﻓﻘﺪ ﺍﺗﺖ ﺍﻟﹼﺴﺎﻋﺔ ﺑﺎﳊ ‪‬ﻖ ﻭ‬
‫ﺍﻧﺘﻢ ﻏﺎﻓﻠﻮﻥ‪ .‬ﺍﻥ ﺍﺗ‪‬ﻘﻮﺍﺍﷲ ﰱ ﺫﻟﮏ ﺍﻻﻣﺮ ﻓﺎﻧ‪‬ﻪ ﻟﻘﺴﻢ ﻟﻮ ﻳﻌﻠﻤﻮﺍﺍﻟﹼﻨﺎﺱ ﻋﻈﻴﻢ ﻋﻈﻴﻢ‪ .‬ﺍﻻ ﺍ ﹼﻥ‬
‫ﻫﺬﺍﺍﻟﺒﺤﺮ ﺍﻧﻴﻖ ﺍﻧﻴﻖ ﻭ ﺍﻧ‪‬ﻪ ﻟﻌﻤﻴﻖ ﻋﻤﻴﻖ ﻭ ﺍ ﹼﻥ ﺣﮑﻢ ﻫﺬﺍﺍﻟﹼﺼﺮﺍﻁ ﺩﻗﻴﻖ ﺩﻗﻴﻖ )ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ‬
‫ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.(٣٤٧‬‬
‫‪ _ ١٩‬ﺍﺻﻞ ﺑﻴﺎﻥ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻫﺬﺍ ﻳﻮﻡ ﻳﺪﻭﺭ ﻋﻠﻴﻪ ﺍﻻﻳ‪‬ﺎﻡ)ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.(٣٤٣‬‬
‫‪ _ ٢٠‬ﻋﲔ ﺑﻴﺎﻥ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﻗﺪ ﺩﺍﺭﺕ ﺍﻻﺩﻭﺍﺭ ﻭ ﮐﻮ‪‬ﺭﺕ ﺍﻻﮐﻮﺍﺭ‪ ...‬ﻭ ﻗﻮﻳﺖ ﺍﻟﺒﻨﻴﺔ‬
‫ﻻﺳﺘﻤﺎﻉ ﺍﻻﺳﺮﺍﺭ ﳍﺬﺍ ﺍﻟﹼﺪﻭﺭ ﺍﻻﻓﺨﻢ ﻭ ﺑﺮﻭﺯ ﻫﺬﺍﺍﻻﺳﻢ ﺍﻻﻋﻈﻢ ﻭ ﻗﺪ ﮐﺎﻥ ﳐﻔ‪‬ﻴﹰﺎ ﰱ ﺧﻔﻴ‪‬ﺎﺕ‬
‫ﺍﻟﺒﻄﻮﻥ‪)...‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.(٣٤١‬‬
‫‪ _ ٢١‬ﺁﻭﺍﺭﻩ‪ .‬ﮐﻮﺍﮐﺐﺍﻟﹼﺪﺭﻳ‪‬ﻪ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﻪ ‪.٢٧٤‬‬
‫‪ _ ٢٢‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ _ ٢٣‬ﻋﻴﻨﹰﺎ ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫ﺏ ﺻ ﹼﻞ ﻋﻠﯽ ﻋﺒﺪﮎ ﺍﳌﻨ‪‬ﺼﺮﺍﳌﻈﹼﻔﺮﺍﻟﹼﺬﻯ‬ ‫‪ _ ٢٤‬ﻋﲔ ﺑﻴﺎﻥ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﭼﻨﲔ ﺍﺳﺖ‪ :‬ﺍﷲ ﻳﺎ ﺭ ‪‬‬
‫ﺑﮑﺮ‪‬ﻩ ﻗﺪ ﻓﺮﺡ ﮐ ﹼﻞ ﻣﺎ ﻫﻮ ﰱ ﻋﺎﱂ ﺍﻻﺑﺪﺍﻉ‪ ...‬ﻗﺪ ﺍﺳﺠﺪ ﻟﻄﻠﻌﺔ ﺍﳊﺴﲔ ﺍﻟﹼﺬﻯ ﻗﺪ ﮐ ‪‬ﺮ ﹼﰒ ﺍﺧﻀﻊ‬
‫ﻟﻮﺟﻪ ﺍﻻﻋﻈﻢ ﺍﻟﹼﺬﻯ ﻗﺪ ﺁﻣﻦ ﺑﻪ ﻭ ﺍﺳﺘﻘ ‪‬ﺮ ﺑﺎﻧ‪‬ﻪ ﳍﻮﺍﻟﹼﻨﻘﻄﺔﺍﻟﹼﺬﻯ ﻗﺪ ﻭﻋﺪﻩ ﺍﷲ ‪ ...‬ﻭ ﻟﻘﺪ ﻧﺰ‪‬ﻝ ﺑﺎﻟﺒﻴﺎﻥ‬
‫ﺍﻧ‪‬ﻪ ﳍﻮ ﻣﻦ ﻳﻈﻬﺮﻩﺍﷲ)ﻣﺄﺧﺬ ﻧﺴﺨﻪ ﻣﺮﲪﱴ ﺩﺍﺋﺮﻩ ﻣﺒﺎﺭﮐﻪ ﻧﺼﻮﺹ ﻭ ﺍﻟﻮﺍﺡ ﻣﺮﮐﺰ ﺟﻬﺎﱏ ﺍﻣﺮﺍﷲ(‪.‬‬
‫‪ _ ٢٥‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٣٦٣ _ ٦٤‬‬
‫‪ _ ٢٦‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٣٤٨‬‬
‫‪ _ ٢٧‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٤٩٦‬‬
‫‪ _ ٢٨‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٤٩٧ _ ٩٨‬‬
‫‪ _ ٢٩‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٣٦٠‬‬
‫‪ _ ٣٠‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪.٣٦٢‬‬
‫‪ _ ٣١‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٤٨٤ _ ٥٠١‬‬
‫‪ _ ٣٢‬ﻇﺎﻫﺮﹰﺍ ﻟﻔﻆ ﻋﺮﺍﻕ ﺩﺭ ﺍﺳﺘﻨﺴﺎﺥﻫﺎﻯ ﺑﻌﺪﻯ ﺑﺎﺷﺘﺒﺎﻩ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﺪﻝ ﮔﺸﺘﻪﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ‬
‫ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺩﺭ ﺁﻏﺎﺯ ﻇﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺩﺭ ﻋﺮﺍﻕ ﺑﻮﺩﻩﺍﺳﺖ‪.‬‬
‫‪ _ ٣٣‬ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ‪ .‬ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٣٣٤ _ ٣٨‬‬
‫‪ _ ٣٤‬ﻣﺄﺧﺪ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٣٣٨ _ ٥٢‬‬
‫‪ _ ٣٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٣٥٢ _ ٥٦‬‬
‫‪ _ ٣٦‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٣٥٦ _ ٥٩‬‬
‫‪ _ ٣٧‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٣٥٩ _ ٦٢‬‬
‫‪ _ ٣٨‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٣٦٢ _ ٦٦‬‬
‫‪ _ ٣٩‬ﺁﻭﺍﺭﻩ‪ .‬ﮐﻮﺍﮐﺐﺍﻟﹼﺪﺭﻳ‪‬ﻪ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٣٢٣ _ ٢٧‬‬
‫‪ _ ٤٠‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٢٧٢ _ ٧٤‬‬
‫‪ _ ٤١‬ﻣﺄﺧﺬ‪ :‬ﮐﺘﺎﺏ ﻗﺮ‪‬ﺓﺍﻟﻌﲔﺗﺄﻟﻴﻒ ﺍﺯﻟﻴﺎﻥ‪ .‬ﺻﻔﺤﺎﺕ ‪.٣٦ _ ٤٠‬‬
‫‪ _ ٤٢‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٤٠ _ ٤٢‬‬
‫‪ _ ٤٣‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٤٢ _ ٤٦‬‬
‫‪ _ ٤٤‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪ .٤٦ _ ٤٨‬ﺑﺎﺳﺘﻨﺎﺩ ﺍﻳﻦ ﻣﺄﺧﺬ ﻣﺮﻗﻮﻣﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺧﻄﺎﺏ ﺑﻪ‬
‫ﺷﺎﻩﺳﻠﻄﺎﻥ ﺧﺎﱎ )ﺧﻮﺍﻫﺮ ﭘﺪﺭﻯ ﺣﻀﺮﺕ ‪‬ﺎﺀﺍﷲ( ﺍﺳﺖ ﮐﻪ ﺑﻌﺪﹰﺍ ﺑﻪ ﺍﺯﻝ ﭘﻴﻮﺳﺘﻪ ﻭ ﻧﺰﺩ ﺍﺯﻟﻴﺎﻥ‬
‫ﺑﻪ ﻋﺰ‪‬ﻳﻪ ﻣﺸﻬﻮﺭ ﮔﺸﺘﻪﺍﺳﺖ‪.‬‬
‫‪ _ ٤٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٤٨ _ ٤٩‬‬
‫‪ _ ٤٦‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﺎﺕ ‪.٥٠ _ ٥٢‬‬
‫‪ _ ٤٧‬ﻣﺄﺧﺬ‪ :‬ﺗﺮﲨﻪ ﺍﻧﮕﻠﻴﺴﻰ ﺗﺎﺭﻳﺦ ﻣﲑﺯﺍﺣﺴﲔ ﳘﺪﺍﱏ )‪ (New History‬ﭘﻴﻮﺳﺖ ﴰﺎﺭﻩ‬
‫ﭼﻬﺎﺭ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٤٣٤ _ ٣٧‬‬
‫‪ _ ٤٨‬ﻣﺄﺧﺬ‪ :‬ﻧﺴﺨﻪ ﻣﻮﺟﻮﺩﻩ ﺩﺭ ﺍﺭﺽ ﺍﻗﺪﺱ ﺣﻴﻔﺎﺀ )ﻣﺮﲪﱴ ﺩﺍﺋﺮﻩ ﻣﺒﺎﺭﮐﻪ ﻧﺼﻮﺹ ﻭ‬
‫ﺍﻟﻮﺍﺡ(‪.‬‬
‫‪ _ ٤٩‬ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ _ ٥٠‬ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ _ ٥١‬ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ _ ٥٢‬ﻣﺄﺧﺬ ﺑﺎﻻ‪.‬‬
‫‪ _ ٥٣‬ﻣﺄﺧﺬ‪:‬‬
‫ﺍﻟﻒ _ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ ﺟﻠﺪ ﭼﻬﺎﺭﻡ )ﺧﻄﹼﻰ(‪.‬‬
‫ﺏ _ ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪.١٥١‬‬
‫‪ _ ٥٤‬ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺻﻔﺤﻪ ‪ .١٥٠‬ﺩﺭ ﺻﺪﺭ ﺍﻳﻦ ﻣﮑﺘﻮﺏ‬
‫ﻣﺮﻗﻮﻡ ﮔﺮﺩﻳﺪﻩﺍﺳﺖ‪:‬‬
‫ﺏﺍﻟﻌﺰ‪‬ﺓ‪ .‬ﻻ‬
‫ﺳﻮﺍﺩ ﺣﮑﻢ ﻭﺭﻗﻪ ﻣﺒﺎﺭﮐﻪ ﺑﺮ ﮐ ﹼﻞ ﺍﺭﺽ ﺍﺯ ﻣﺴﻠﻤﲔ ﺍﺭﺳﺎﻝ ﻓﺮﻣﻮﺩﻧﺪ ﺑﺎﻣﺮ ﺣﻀﺮﺕ ﺭ ‪‬‬
‫ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ ﺍﻥ ﻫﻮ ﺍ ﹼﻻ ﻭﺣﻰ ﻳﻮﺣﻰ‪.‬‬
‫‪ _ ٥٥‬ﻣﺄﺧﺬ ﺑﺎﻻ‪ .‬ﺻﻔﺤﻪ ‪ .١٤٩‬ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﺮﻗﻮﻣﺎﺕ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ﮐﻪ ﺍﺯ‬
‫ﻧﻘﻞ ﺁﻬﻧﺎ ﺻﺮﻓﻨﻈﺮ ﮔﺮﺩﻳﺪ ﺗﺎ ﺣﺠﻢ ﮐﺘﺎﺏ ﮐﺎﻫﺶ ﻳﺎﺑﺪ‪ .‬ﺍﺯ ﲨﻠﻪ ﻣﺮﻗﻮﻣﻪﺍﻳﺴﺖ ﮐﻪ ﺑﺎ ﻋﺒﺎﺭﺍﺕ‬
‫ﻫﻮﺍﻟﹼﺴﻠﻄﺎﻥ ﺍﳌﻘﺘﺪﺭ ﺍﻟﻌﺴﻮﻑﺁﻏﺎﺯ ﻣﻰﺷﻮﺩ ﻭ ﻧﺴﺨﻪﺍﻯ ﺍﺯ ﺁﻥ ﺭﺍ ﺩﺍﺋﺮﻩ ﻣﺒﺎﺭﮐﻪ ﻧﺼﻮﺹ ﻭ ﺍﻟﻮﺍﺡ‬
‫ﺟﻬﺖ ﺍﻳﻦ ﻋﺒﺪ ﺍﺭﺳﺎﻝ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ‪ .‬ﻣﮑﺘﻮﺏ ﻣﻔﺼ‪‬ﻞ ﺍﺳﺘﺪﻻﻟﯽ ﺩﻳﮕﺮﻯ ﻭﺳﻴﻠﻪ ﻣﺆﺳ‪‬ﺴﻪ ﺟﻠﻴﻠﻪ‬
‫ﻣﻌﺎﺭﻑ ‪‬ﺎﺋﻰ ﻧﺰﺩ ﺍﻳﻦ ﻋﺒﺪ ﺍﻳﻔﺎﺩ ﮔﺸﺘﻪﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﻧﻴﺰ ﺩﺭ ﳎﻠﹼﺪ ﭼﻬﺎﺭﻡ‬
‫ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ )ﺧﻄﹼﻰ( ﭼﻨﺪ ﻣﮑﺘﻮﺏ ﺍﺯ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻧﻘﻞ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﻣﮑﺘﻮﺏ ﳔﺴﺖ ﺑﺎ‬
‫ﻋﺒﺎﺭﺍﺕ ﺍﷲ ﺍﻋﻠﯽ ﻣﻦ ﻣﻘﺎﻣﺎﺕ ﻣﻘﻮﻣﺔ ﻗﺪ ﺑﻨﻴﺖﻣﮑﺘﻮﺏ ﺩﻭﻡ ﺑﺎ ﻋﺒﺎﺭﺍﺕﺑﺴﻢ ﺍﷲ ﺍﻻﻭﺣﺪ ﻳﺎ ﻗﻮﻡ‬
‫ﻻ ﺗﺸﺘ‪‬ﺘﻮﺍ ﺁﺭﺍﺋﮑﻢ ﺍﻥ ﮐﻨﺘﻢ ﺑﺎﷲ ﺗﻮﻗﻨﻮﻥ ﻭ ﻣﮑﺘﻮﺏ ﺳﻮﻡ ﺑﺎ ﻋﺒﺎﺭﺍﺕ ﺍﷲ ﺍﻋﻠﯽ ﺳﺒﺤﺎﻥﺍﻻ ﺷﻬﺪ‬
‫ﺍﻻ ﺷﻬﺪ ﻭ ﺍﳊﻤﺪﷲ ﺍﻻﻭﺣﺪ ﺍﻻﲪﺪ ﻭ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮﺍﻟﻔﺮﺩﺍﻟﹼﺼﻤﺪ ﺁﻏﺎﺯ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺩﺭ ﳎﻠﹼﺪ ﺳﻮﻡ‬
‫ﻂ ﻃﺎﻫﺮﻩ ﻭ ﺧﻄﺎﺏ ﺑﻪ ﻣﻨﺴﻮﺑﺎﻧﺶ ﮐﻠﻴﺸﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﳘﭽﻨﲔ‬ ‫ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ ﻧﻴﺰ ﭼﻨﺪ ﻣﮑﺘﻮﺏ ﲞ ﹼ‬
‫ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﻳﮑﻰ ﺍﺯ ﺭﺳﺎﻻﺕ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﺭﺍ ﺩﺭ ﺁﺧﺮ ﮐﺘﺎﺏ ﮐﺸﻒﺍﻟﻐﻄﺎﺀ ﺩﺭﺝ‬
‫ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﲝﻘﻴﻘﺖ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻪﺩﺭ ﺁﺧﺮ ﮐﺘﺎﺏ ﺩﺭﺝ ﳕﺎﻳﺪ ﻭ ﺟﻨﺎﺏ ﺳﻴ‪‬ﺪﻣﻬﺪﻯ ﮔﻠﭙﺎﻳﮕﺎﱏ‬
‫ﺑﺪﻳﻦ ﺍﻣﺮ ﻣﺒﺎﺩﺭﺕ ﳕﻮﺩﻩﺍﺳﺖ‪ .‬ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺩﺭ ﮐﺘﺎﺏ ﮐﺸﻒﺍﻟﻐﻄﺎﺀ‬
‫ﭼﻨﲔ ﻣﻰﻧﻮﻳﺴﺪ‪ :‬ﺍﻳﻦ ﺧﻼﺻﻪ ﻭ ﳐﺘﺼﺮ ﺗﺎﺭﻳﺦ ﺣﻴﺎﺕ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺍﺳﺖ ﮐﻪ ﺑﺪﻭﻥ ﺗﻌﺼ‪‬ﺐ ﻋﺮﺽ‬
‫ﺷﺪ‪ .‬ﺍﻣ‪‬ﺎ ﻣﻘﺪﺍﺭ ﻋﻠﻢ ﻭ ﻓﻀﻞ ﺍﻭ ﺍﮔﺮﭼﻪ ﺍﺯ ﺁﻧﭽﻪ ﺳﻴ‪‬ﺪ ﺁﻟﻮﺳﻰ ﻣﻔﱴ ﺑﻐﺪﺍﺩ ﻧﻮﺷﺘﻪ ﻭ ﺩﺭ ﮐﺘﺎﺏ‬
‫ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ ﻣﺬﮐﻮﺭ ﮔﺸﺘﻪﺍﺳﺖ ﺑﺎﻻﲨﺎﻝ ﻣﻌﻠﻮﻡ ﻣﻰ ﺷﻮﺩ ﻭﻟﯽ ﻧﺰﺩ ﻣﻦ ﺭﺳﺎﻟﻪﺍﻳﺴﺖ‬
‫ﺑﻌﺮﰉ ﻓﺼﻴﺢ ﮐﻪ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ ﺁﻧﺮﺍ ﺩﺭ ﺍﺛﺒﺎﺕ ﺣﻘﹼﻴﺖ ﺍﻣﺮ ﻧﻘﻄﻪ ﺍﻭﻟﯽ ﻣﺮﻗﻮﻡ ﺩﺍﺷﺘﻪ ﲝﮑﻢ ﺍ ﹼﻥﺍﻻﺛﺮ‬
‫)ﻳﺪ‪‬ﻝ( ﻋﻠﯽ ﺍﳌﺆﺛﹼﺮ ﺑﺮ ﻣﻘﺪﺍﺭ ﺑﻠﻮﻍ ﺍﻭ ﺩﺭ ﻣﻌﺎﺭﻑ ‪‬ﺘﺮﻳﻦ ﺷﻮﺍﻫﺪ ﺍﺳﺖ‪ .‬ﻭ ﺍﮔﺮ ﺧﺪﺍﻯ ﺗﻌﺎﻟﯽ‬
‫ﺧﻮﺍﻫﺪ ﻭ ﻭﻗﺖ ﺍﻗﺘﻀﺎﺀ ﳕﺎﻳﺪ ﺩﺭ ﺁﺧﺮ ﺍﻳﻦ ﮐﺘﺎﺏ ﻣﻨﺪﺭﺝ ﮔﺮﺩﺩ ﻭ ﻧﺴﺦ ﺍﻳﻦ ﺭﺳﺎﻟﻪ ﺭﺍ ﳔﺴﺖ‬
‫ﻂ ﺧﻮﺩ ﺍﺳﺘﻨﺴﺎﺥ‬ ‫ﺗﺎﺟﺮﻯ ﺍﺯ ﺳﮑﹼﺎﻥ ﺍﺳﮑﻨﺪﺭﻭﻧﻪ ﮐﻪ ﻣﺮﺣﻮﻡ ﻭﺍﻟﺪﺵ ﺍﺯ ﺳﮑﻨﻪ ﺑﻐﺪﺍﺩ ﺑﻮﺩﻩ ﻭ ﲞ ﹼ‬
‫ﻂ ﮐﺎﺗﱮ‬
‫ﳕﻮﺩﻩ ﺑﺮﺍﻯ ﻣﻦ ﻓﺮﺳﺘﺎﺩﻩ ﻭ ﻧﺴﺨﻪ ﺩﻳﮕﺮ ﺭﺍ ﻣﲑﺯﺍﻓﻀﻞﺍﷲ ﻋﺮﺍﻗﻰ ﺍﺳﺘﻨﺴﺎﺥ ﮐﺮﺩﻩ ﲞ ﹼ‬
‫ﺣﺒﻴﺐ ﺍﷲ ﻧﺎﻡ ﲟﻦ ﻋﻄﺎﺀ ﻓﺮﻣﻮﺩ)ﺻﻔﺤﺎﺕ ‪.(١١٠ _ ١١‬‬

‫ﮐﺘﺎﺏ ﺷﻨﺎﺳﻰ‬
 ‫‪BIBLIOGRAPHY‬‬

‫ﺍﻟﻒ _ ﮐﺘﺐ ﻭ ﻣﻘﺎﻻﺕ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﰉ‬

‫* ﺁﻭﺍﺭﻩ ﻋﺒﺪﺍﳊﺴﲔ‪ .‬ﺍﻟﮑﻮﺍﮐﺐﺍﻟﹼﺪﺭﻳ‪‬ﻪ ﰱ ﻣﺂﺛﺮ ﺍﻟﺒﻬﺎﺋﻴ‪‬ﻪ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﻗﺎﻫﺮﻩ ﻣﺼﺮ‪:‬‬
‫ﻣﻄﺒﻌﺔﺍﻟﹼﺴﻌﺎﺩﻩ‪.١٩٢٣ ،‬‬
‫* ﺍﺑﻦ ﺍﻟﻔﻘﻴﻪ ﳘﺪﺍﱏ ﺍﲪﺪ‪ .‬ﺍﺧﺒﺎﺭﺍﻟﺒﻠﺪﺍﻥ‪ .‬ﻧﺴﺨﻪ ﻋﮑﺴﻰ ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻣﻠﹼﻰ ﻓﺮﻫﻨﮓ‬
‫)ﻃﻬﺮﺍﻥ(‪.‬‬
‫* ﺍﺩﻳﺐ ﺣﺴﻦ )ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ(‪ .‬ﺷﺮﺡ ﺍﺣﻮﺍﻝ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ‪ .‬ﻣﻨﺪﺭﺝ ﺩﺭ ﭼﻬﺎﺭﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ‬
‫ﺻﻔﺤﺎﺕ ‪) ٦٥ _ ٤٤‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺍﻓﻨﺎﻥ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ(‪.‬‬
‫* ﺍﺭﺑﺎﺏ ﻓﺮﻭﻍ‪ .‬ﺍﺧﺘﺮﺍﻥ ﺗﺎﺑﺎﻥ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪١٢٦ ،‬‬
‫ﺑﺪﻳﻊ‪.‬‬
‫* ﺁﺭﻳﻦﭘﻮﺭ ﳛﲕ‪ .‬ﺍﺯ ﺻﺒﺎ ﺗﺎ ﻧﻴﻤﺎ )ﺗﺎﺭﻳﺦ ‪ ١٥٠‬ﺳﺎﻝ ﺍﺩﺏ ﻓﺎﺭﺳﻰ( ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﻃﻬﺮﺍﻥ‪:‬‬
‫ﺷﺮﮐﺖ ﺳﻬﺎﻣﻰ ﮐﺘﺎ‪‬ﺎﻯ ﺟﻴﱮ‪ ١٣٥٠ ،‬ﴰﺴﻰ‪.‬‬
‫* ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ .‬ﭘﻴﺎﻡ ﻣﻠﮑﻮﺕ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪١٣٠ ،‬‬
‫ﺑﺪﻳﻊ‪.‬‬
‫* ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ .‬ﺗﺎﺭﻳﺦ ﺍﻣﺮﻯ ﳘﺪﺍﻥ )ﺧﻄﹼﻰ(‪.‬‬
‫* ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ ﻋﺒﺪﺍﳊﻤﻴﺪ ﺭﺣﻴﻖ ﳐﺘﻮﻡ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ‬
‫ﺍﻣﺮﻯ‪ ١٣٠ ،‬ﺑﺪﻳﻊ ﻭ ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﻃﻬﺮﺍﻥ‪ :‬ﳉﻨﻪ ﻣﻠﹼﻰ ﻧﺸﺮ ﺁﺛﺎﺭ ﺍﻣﺮﻯ‪ ١٠٣ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ .‬ﮔﻨﺞ ﺷﺎﻳﮕﺎﻥ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪١٢٤ ،‬‬
‫ﺑﺪﻳﻊ‪.‬‬
‫* ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ .‬ﻣﺎﺋﺪﻩ ﺁﲰﺎﱏ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪ ،‬ﺟﻠﺪ‬
‫ﺩﻭﻡ‪ ١٢٩ ،‬ﺑﺪﻳﻊ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ ﻭ ﻫﺸﺘﻢ ‪ ١٢١‬ﺑﺪﻳﻊ ﻭ ﺟﻠﺪ ﻬﻧﻢ ‪ ١٢٢‬ﺑﺪﻳﻊ‪.‬‬
‫* ﺍﺷﺮﺍﻕ ﺧﺎﻭﺭﻯ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ .‬ﳏﺎﺿﺮﺍﺕ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ‬
‫ﺍﻣﺮﻯ‪ ١٢٠ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﺍﺻﻔﻬﺎﱏ ﺣﻴﺪﺭﻋﻠﯽ )ﺣﺎﺝﻣﲑﺯﺍ(‪ .‬ﺗﺮﲨﻪ ﺍﺣﻮﺍﻝ ﺍﺑﻮﺍﻟﻔﻀﺎﺋﻞ )ﺧﻄﹼﻰ(‪ .‬ﺗﮑﺜﲑ ﺩﺍﺭﺍﻵﺛﺎﺭ ﻣﻠﹼﻰ‬
‫‪‬ﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ‪ ،‬ﳎﻤﻮﻋﻪ ﴰﺎﺭﻩ ‪ ٢٠‬ﺷﻬﺮﺍﻟﻌﻼﺀ ‪ ١٣٢‬ﺑﺪﻳﻊ‪.‬‬
‫* ﺍﻋﺘﻤﺎﺩﺍﻟﹼﺴﻠﻄﻨﻪ ﳏﻤ‪‬ﺪﺣﺴﻦ‪ .‬ﺍﳌﺂﺛﺮ ﻭ ﺍﻵﺛﺎﺭ‪ .‬ﻃﻬﺮﺍﻥ ‪ ١٣٠٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﻭ ﭼﺎﭖ ﺟﺪﻳﺪ‬
‫ﺑﮑﻮﺷﺶ ﺍﻳﺮﺝ ﺍﻓﺸﺎﺭ‪ ،‬ﻃﻬﺮﺍﻥ ‪ ١٣٦٣‬ﴰﺴﻰ‪.‬‬
‫* ﺍﻋﺘﻤﺎﺩ ﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﳏﻤ‪‬ﺪ ﺣﺴﻦ‪ .‬ﺗﺎﺭﻳﺦ ﻣﻨﺘﻈﻢ ﻧﺎﺻﺮﻯ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﺗﺼﺤﻴﺢ ﺩﮐﺘﺮﳏﻤ‪‬ﺪ ﺍﲰﻌﻴﻞ‬
‫ﺭﺿﻮﺍﱏ‪.‬ﻃﻬﺮﺍﻥ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺩﻧﻴﺎﻯ ﮐﺘﺎﺏ‪ ١٣٦٧ ،‬ﴰﺴﻰ‪.‬‬
‫* ﺍﻋﺘﻤﺎﺩ ﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﳏﻤ‪‬ﺪ ﺣﺴﻦ‪ .‬ﺧﲑﺍﺕ ﺣﺴﺎﻥ ﰱ ﺗﺮﲨﺔ ﻣﺸﺎﻫﲑﺍﻟﹼﻨﺴﻮﺍﻥ‪ .‬ﺳﻪ ﺟﻠﺪ‪ ،‬ﻃﺒﻊ‬
‫ﻃﻬﺮﺍﻥ‪ ١٣٠٤ _ ٧ ،‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪.‬‬
‫* ﺍﻋﺘﻤﺎﺩ ﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﳏﻤ‪‬ﺪ ﺣﺴﻦ‪ .‬ﻣﺮﺁﺕﺍﻟﺒﻠﺪﺍﻥ ﻧﺎﺻﺮﻯ‪ .‬ﭼﻬﺎﺭﺟﻠﺪ‪ ،‬ﻃﻬﺮﺍﻥ ‪ :‬ﺩﺍﺭﺍﻟﹼﻄﺒﺎﻋﻪ ﺩﻭﻟﱴ‪،‬‬
‫‪ ١٢٩٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪.‬‬
‫* ﺍﻋﺘﻤﺎﺩ ﺍﻟﺴ‪‬ﻠﻄﻨﻪ ﳏﻤ‪‬ﺪ ﺣﺴﻦ‪ .‬ﻣﻄﻠﻊﺍﻟﹼﺸﻤﺲ‪ .‬ﳎﻠﹼﺪﺍﺕ ﳔﺴﺖ‪ ،‬ﺩﻭﻡ‪ ،‬ﻭ ﺳﻮﻡ ﻃﻬﺮﺍﻥ‪:‬‬
‫ﻓﺮﻫﻨﮕﺴﺮﺍ‪ ١٣٦٢ ،‬ﴰﺴﻰ‪.‬‬
‫* ﺍﻓﺸﺎﺭ ﳏﻤ‪‬ﺪ‪ .‬ﲝﺮﺍﻟﻌﺮﻓﺎﻥ‪ .‬ﺗﺎﺭﻳﺦ ﻭ ﳏﻞ ﻃﺒﻊ ﻧﺎﻣﻌﻠﻮﻡ‪.‬‬
‫* ﺍﻓﻨﺎﻥ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ‪ .‬ﭼﻬﺎﺭﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ﺩﺭ ﺑﺎﺭﻩ ﻃﺎﻫﺮﻩ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‪ .‬ﻳﺎﺩﺑﻮﺩ ﺳﻮﻣﲔ ﳎﻤﻊ ﺍﺩﺏ ﻭ‬
‫ﻫﻨﺮ ﺩﻭﺭﻩ ﻃﺎﻫﺮﻩ )ﺳﭙﺘﺎﻣﱪ ‪ .(١٩٩١‬ﺍﺯ ﺍﻧﺘﺸﺎﺭﺍﺕ ﺍﳒﻤﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﺁﮐﺎﺩﻣﻰ ﻟﻨﺪﮒ‪،‬‬
‫ﺳﻮﻳﺲ‪ ١٤٨ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﺍﻓﻨﺎﻥ ﳏﻤ‪‬ﺪ )ﺩﮐﺘﺮ(‪ .‬ﺗﻮﻗﻴﻌﺎﺕ ﺣﻀﺮﺕ ﻧﻘﻄﻪ ﺍﻭﻟﯽ ﺧﻄﺎﺏ ﺑﻪ ﺟﻨﺎﺏ ﻃﺎﻫﺮﻩ ﻣﻨﺪﺭﺝ ﺩﺭ‬
‫ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ )ﺩﻭﺭﻩ ﻃﺎﻫﺮﻩ(‪ .‬ﺍﳒﻤﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﺁﮐﺎﺩﻣﻰ‬
‫ﻟﻨﺪﮒ‪ ،‬ﺳﻮﻳﺲ‪ ١٤٩ ،‬ﺑﺪﻳﻊ )ﺻﻔﺤﺎﺕ ‪ (٦٧ _ ٧٩‬ﻭﺁﺛﺎﺭ ﻣﻨﺜﻮﺭ ﻃﺎﻫﺮﻩﺩﺭ ﳘﺎﻥ ﳎﻠﹼﺪ‬
‫ﺻﻔﺤﺎﺕ ‪.٨٩ _ ١٠٦‬‬
‫* ﺍﻗﺒﺎﻝ ﻻﻫﻮﺭﻯ ﳏﻤ‪‬ﺪ‪ .‬ﮐﻠﻴ‪‬ﺎﺕ ﺍﺷﻌﺎﺭ ﻓﺎﺭﺳﻰ‪ .‬ﺣﻮﺍﺷﻰ ﻭ ﺗﻌﻠﻴﻘﺎﺕ ﺍﺯ ﻡ‪ .‬ﺩﺭﻭﻳﺶ‪ .‬ﻃﻬﺮﺍﻥ‪:‬‬
‫ﺳﺎﺯﻣﺎﻥ ﺍﻧﺘﺸﺎﺭﺍﺕ ﺟﺎﻭﻳﺪﺍﻥ‪ .‬ﭼﺎﭖ ﺩﻭﻡ‪ ١٣٦١ ،‬ﴰﺴﻰ‪.‬‬
‫* ﺍﻣﲔﳏﺴﻦ‪ .‬ﺍﻋﻴﺎﻥﺍﻟﹼﺸﻴﻌﻪ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭﺍﻟﹼﺘﻌﺎﺭﻑ ﻟﻠﻤﻄﺒﻮﻋﺎﺕ‪ ،‬ﺩﻩ ﳎﻠﹼﺪ‪.‬‬
‫* ﺍﳒﻴﻞ )ﮐﺘﺎﺏ ﺟﻠﻴﻞ ﻋﻬﺪ ﺟﺪﻳﺪ(‪ .‬ﻟﻨﺪﻥ‪ ،‬ﺍﻧﮕﻠﺴﺘﺎﻥ‪ :‬ﺍﳒﻤﻦ ﭘﺨﺶ ﮐﺘﺐ ﻣﻘﺪ‪‬ﺳﻪ‪ ،‬ﺗﺮﲨﻪ‬
‫ﻓﺎﺭﺳﻰ‪ ١٩٠٤ ،‬ﻣﻴﻼﺩﻯ‪.‬‬
‫* ﺍﻳﺸﻴﮏ ﺁﻗﺎﺳﻰ ﺍﲪﺪ‪ .‬ﺣﺪﻳﻘﺔﺍﻟﹼﺸﻌﺮﺍﺀ‪ .‬ﺑﺎ ﺗﺼﺤﻴﺢ‪ ،‬ﺗﮑﻤﻴﻞ ﻭ ﲢﺸﻴﻪ ﻋﺒﺪﺍﳊﺴﲔ ﻧﻮﺍﺋﻰ‪،‬‬
‫ﻃﻬﺮﺍﻥ‪ :‬ﭼﺎﭖ ﺯﺭ‪‬ﻳﻦ‪ ١٣٦٤ ،‬ﴰﺴﻰ‪.‬‬
‫* ﺑﺎﻣﺪﺍﺩ ﻣﻬﺪﻯ‪ .‬ﺗﺎﺭﻳﺦ ﺭﺟﺎﻝ ﺍﻳﺮﺍﻥ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﻃﻬﺮﺍﻥ‪ :‬ﮐﺘﺎﺑﻔﺮﻭﺷﻰ ﺯﻭ‪‬ﺍﺭ‪ .‬ﻭ ﺟﻠﺪ ﺩﻭﻡ‬
‫)ﭼﺎﭖ ﺳﻮﻡ( ‪ ١٣٦٣‬ﴰﺴﻰ‪.‬‬
‫* ﺑﻐﺪﺍﺩﻯ ﳏﻤ‪‬ﺪﻣﺼﻄﻔﻰ‪ .‬ﺷﺮﺡ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩ‪ .‬ﺗﺮﲨﻪ ﺟﻨﺎﺏ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﻓﻨﺎﻥ ﻭ ﻣﻨﺪﺭﺝ ﺩﺭ‬
‫ﭼﻬﺎﺭ ﺭﺳﺎﻟﻪ ﺗﺎﺭﳜﻰ ‪ ،‬ﺻﻔﺤﺎﺕ ‪) ١٨_٤٤‬ﺭﺟﻮﻉ ﻓﺮﻣﺎﻳﻨﺪ ﺑﻪ ﺍﻓﻨﺎﻥ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ(‪.‬‬
‫* ‪‬ﺎﺀﺍﷲ )ﺣﻀﺮﺕ(‪ .‬ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ‪ .‬ﻃﺒﻊ ﻣﺼﺮ‪ ١٩٣٣ ،‬ﻣﻴﻼﺩﻯ‪.‬‬
‫ﻂ ﺟﻨﺎﺏ ﺯﻳﻦﺍﳌﻘﺮ‪‬ﺑﲔ( ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ‬ ‫* ‪‬ﺎﺀﺍﷲ )ﺣﻀﺮﺕ(‪ .‬ﮐﺘﺎﺏ ﻣﺒﲔ )ﺧ ﹼ‬
‫ﺍﻣﺮﻯ‪ ١٢٠ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﺗﺎﺝﺍﻟﹼﺴﻠﻄﻨﻪ ﻃﻮﰉ‪ .‬ﺧﺎﻃﺮﺍﺕ )ﺧﻄﹼﻰ( ﻧﺴﺨﻪ ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻣﺮﮐﺰﻯ ﺩﺍﻧﺸﮕﺎﻩ ﻃﻬﺮﺍﻥ‪.‬‬
‫* ﺗﻨﮑﺎﺑﲎ ﳏﻤ‪‬ﺪ‪ .‬ﻗﺼﺺﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ‪ ١٣٠٤ ،‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪.‬‬
‫* ﺗﻮﺭﺍﺕ )ﮐﺘﺎﺏ ﻣﻘﺪ‪‬ﺱ ﻋﻬﺪ ﻋﺘﻴﻖ(‪ .‬ﻟﻨﺪﻥ‪ ،‬ﺍﻧﮕﻠﺴﺘﺎﻥ‪ :‬ﺍﳒﻤﻦ ﭘﺨﺶ ﮐﺘﺐ ﻣﻘﺪ‪‬ﺳﻪ )ﺗﺮﲨﻪ‬
‫ﻓﺎﺭﺳﻰ( ‪ ١٩٠٤‬ﻣﻴﻼﺩﻯ‪.‬‬
‫* ﺟﺪﻳﺪﺍﻻﺳﻼﻡ ﺣﺴﻴﻨﻘﻠﯽ‪ .‬ﻣﻨﻬﺎﺝﺍﻟﹼﻄﺎﻟﺒﲔ‪ .‬ﲟﺒﺌﻰ‪ ١٩٠٢ ،‬ﻣﻴﻼﺩﻯ‪.‬‬
‫* ﺟﮑﺴﻮﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻳﻠﻴﺎﻡ‪ .‬ﺳﻔﺮﻧﺎﻣﻪ )ﺍﻳﺮﺍﻥ ﺩﺭ ﮔﺬﺷﺘﻪ ﻭ ﺣﺎﻝ( ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ‪ ،‬ﻃﻬﺮﺍﻥ‪:‬‬
‫ﺷﺮﮐﺖ ﺳﻬﺎﻣﻰ ﺍﻓﺴﺖ‪ ١٣٥٧ .‬ﴰﺴﻰ‪.‬‬
‫* ﺣﻘﺎﻳﻖ ﻧﮕﺎﺭ ﳏﻤ‪‬ﺪﺟﻌﻔﺮ‪ .‬ﺣﻘﺎﻳﻖﺍﻻﺧﺒﺎﺭ ﻧﺎﺻﺮﻯ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﻃﻬﺮﺍﻥ‪ :‬ﺩﺍﺭﺍﻟﹼﻄﺒﺎﻋﻪ ﺩﻭﻟﱴ‪،‬‬
‫‪ ١٢٨٤‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪.‬‬
‫* ﺣﻘﻴﻘﺖ )ﺭﻓﻴﻊ( ﻋﺒﺪﺍﻟﹼﺮﻓﻴﻊ‪ .‬ﺗﺎﺭﻳﺦ ﻬﻧﻀﺖﻫﺎﻯ ﻓﮑﺮﻯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭ ﺩﻭﺭﻩ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ‪ .‬ﲞﺶ‬
‫ﺳﻮﻡ‪،‬ﻃﻬﺮﺍﻥ‪:‬ﺷﺮﮐﺖﻣﺆﻟﹼﻔﺎﻥﻭﻣﺘﺮﲨﺎﻥ ﺍﻳﺮﺍﻥ‪ ١٣٦٨ ،‬ﴰﺴﻰ‪.‬‬
‫* ﲪﺪﺍﷲ ﻣﺴﺘﻮﰱ ﺍﲪﺪ‪ .‬ﺗﺎﺭﻳﺦ ﮔﺰﻳﺪﻩ‪ .‬ﺑﮑﻮﺷﺶ ﻋﺒﺪﺍﳊﺴﲔ ﻧﻮﺍﺋﻰ‪ ،‬ﻃﻬﺮﺍﻥ‪ :‬ﺍﻣﲑﮐﺒﲑ‪١٣٦٢ ،‬‬
‫ﴰﺴﻰ‪.‬‬
‫* ﺧﺎﺿﻊ ﺍﺭﺩﺷﲑ‪ .‬ﺗﺬﮐﺮﻩ ﺳﺨﻨﻮﺭﺍﻥ ﻳﺰﺩ‪ .‬ﺣﻴﺪﺭﺁﺑﺎﺩ ﺩﮐﻦ‪ :‬ﮐﺘﺎﺏ ﻓﺮﻭﺷﻰ ﺧﺎﺿﻊ‪١٣٤١ ،‬‬
‫ﴰﺴﻰ‪.‬‬
‫* ﺩﺍﺋﺮﻩ ﻣﻄﺎﻟﻌﻪ ﻧﺼﻮﺹ ﻭ ﺍﻟﻮﺍﺡ ﻣﺮﮐﺰ ﺟﻬﺎﱏ ‪‬ﺎﺋﻰ‪ .‬ﺎﺋﻴ‪‬ﻪﺧﺎﱎ ﺣﻀﺮﺕ ﻭﺭﻗﻪ ﻋﻠﻴﺎ‪ .‬ﻻﻧﮕﻬﺎﻳﻦ‪،‬‬
‫ﺁﳌﺎﻥ‪ :‬ﳉﻨﻪ ﻣﻠﹼﻰ ﻧﺸﺮ ﺁﺛﺎﺭ ﺍﻣﺮﻯ ﺑﺰﺑﺎﻬﻧﺎﻯ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﰉ‪ ١٤٢ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﺩﺭ‪‬ﻯ ﺟﻬﺎﻧﮕﲑ‪ .‬ﻣﻄﺎﻟﻌﺎﺕ ﺗﺎﺭﳜﻰ ﺑﺎﰉ ﻭ ‪‬ﺎﺋﻰ ﺩﺭ ﺁﺛﺎﺭ ﻣﻮ‪‬ﺭﺧﲔ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺭﻭﺳﻴ‪‬ﻪ‪ .‬ﲞﺶ‬
‫ﺍﻭ‪‬ﻝ‪ :‬ﺍﺯ ﺁﻏﺎﺯ ﺗﺎ ﺍﻧﻘﻼﺏ ﮐﺒﲑ‪ .‬ﻣﻨﺪﺭﺝ ﺩﺭ ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﺟﻠﺪ ﻫﻔﺘﻢ‬
‫)ﺩﻭﺭﻩ ﻧﺒﻴﻞ ﺍﻋﻈﻢ( ﻧﺸﺮ ﺁﮐﺎﺩﻣﻰ ﻟﻨﺪﮒ‪ ،‬ﺳﻮﻳﺲ‪ ١٥٣ ،‬ﺑﺪﻳﻊ‪ ،‬ﺻﻔﺤﺎﺕ ‪.١٢٥ _ ٥٠‬‬
‫* ﺩﻫﺨﺪﺍ ﻋﻠﯽ ﺍﮐﱪ‪ .‬ﻟﻐﺖﻧﺎﻣﻪ‪ .‬ﺩﺭ ﭘﻨﺠﺎﻩ ﳎﻠﹼﺪ‪ ،‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ‪ :‬ﺳﺎﺯﻣﺎﻥ ﻟﻐﺖﻧﺎﻣﻪ‪ ،‬ﺟﻠﺪ ﻫﺸﺘﻢ‬
‫)ﺍﺯ ﺍﻝ ﺗﺎ ﺍﻯﻳﻮﻥ( ‪ ١٣٤٢‬ﴰﺴﻰ‪ ،‬ﺟﻠﺪ ﺩﻫﻢ )ﺍﺯ ﺑﺎﻗﺮﺧﺎﻥ ﺗﺎ ﺑﮋﻳﺮ( ‪ ١٣٤٣‬ﴰﺴﻰ‪ ،‬ﺟﻠﺪ ﺑﻴﺴﺖ‬
‫ﻭ ﻫﻔﺘﻢ )ﺍﺯ ﺯ ﺗﺎ ﮊﻳﻬﻼﻭﺍ( ‪ ١٣٣٩‬ﴰﺴﻰ‪ ،‬ﺟﻠﺪ ﺳﻰ ﻭ ﺳﻮﻡ )ﺍﺯ ﻁ ﺗﺎ ﻇﻴﻘﻰ( ‪ ١٣٣٥‬ﴰﺴﻰ‪،‬‬
‫ﺟﻠﺪ ﺳﻰ ﻭ ﻫﺸﺘﻢ )ﺍﺯ ﻕ ﺗﺎ ﻗﻴﻪﻟﯽ( ‪ ١٣٣٩‬ﴰﺴﻰ ﻭ ﺟﻠﺪ ﭼﻬﻞ ﻭ ﺷﺸﻢ )ﺍﺯ ﻣﻠﮑﺸﺎﻩ ﺗﺎ‬
‫ﻣﻰﻧﻴﺰ( ‪ ١٣٥٠‬ﴰﺴﻰ‪٠‬‬
‫* ﺫﮐﺎﺋﻰ ﺑﻴﻀﺎﺋﻰ ﻧﻌﻤﺖﺍﷲ‪ .‬ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻗﺮﻥ ﺍﻭ‪‬ﻝ ‪‬ﺎﺋﻰ‪ .‬ﺩﺭ ﭘﻨﺞ ﳎﻠﹼﺪ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﻃﻬﺮﺍﻥ‪:‬‬
‫ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪ ١٢٦ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﺭﺃﻓﱴ ﻭﺣﻴﺪ‪.‬ﻧﺒﻴﻞ ﺍﻋﻈﻢ ﺯﺭﻧﺪﻯﻣﻨﺪﺭﺝ ﺩﺭ ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﺟﻠﺪ ﻫﻔﺘﻢ‪،‬‬
‫ﺍﳒﻤﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﺁﮐﺎﺩﻣﻰ ﻟﻨﺪﮒ‪ ،‬ﺳﻮﻳﺲ‪ ،‬ﺻﻔﺤﺎﺕ ‪ ٢٩ _ ٥٧‬ﻭ ﺗﺎﺭﻳﺦ ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯﺩﺭ‬
‫ﳘﺎﻥ ﳎﻠﹼﺪ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٧٦ _ ٨٥‬‬
‫* ﺭﺍﻓﻌﻰ ﻗﺰﻭﻳﲎ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ‪ .‬ﺍﻟﹼﺘﺪﻭﻳﻦ ﰱ ﺍﺧﺒﺎﺭ ﻗﺰﻭﻳﻦ‪ .‬ﻧﺴﺨﻪ ﻋﮑﺴﻰ ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻣﻠﹼﻰ‬
‫ﻓﺮﻫﻨﮓ )ﻃﻬﺮﺍﻥ(‪.‬‬
‫* ﺭﺟﱮ ﳏﻤ‪‬ﺪﺣﺴﻦ‪ .‬ﻣﺸﺎﻫﲑ ﺯﻧﺎﻥ ﺍﻳﺮﺍﱏ ﻭ ﭘﺎﺭﺳﻰﮔﻮﻯ ﺍﺯ ﺁﻏﺎﺯ ﺗﺎ ﻣﺸﺮﻭﻃﻪ‪ .‬ﻃﻬﺮﺍﻥ‪:‬‬
‫ﺍﻧﺘﺸﺎﺭﺍﺕ ﺳﺮﻭﺵ‪ ،‬ﭼﺎﭖ ﳔﺴﺖ‪ ١٣٧٤ ،‬ﴰﺴﻰ‪.‬‬
‫* ﺭﺳﺘﮕﺎﺭ ﻧﺼﺮﺍﷲ‪ .‬ﺗﺎﺭﻳﺦ ﺣﻀﺮﺕ ﺻﺪﺭﺍﻟﹼﺼﺪﻭﺭ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﳉﻨﻪ ﻣﻠﹼﻰ ﻧﺸﺮ ﺁﺛﺎﺭ ﺍﻣﺮﻯ‪١٠٤ .‬‬
‫ﺑﺪﻳﻊ‪.‬‬
‫ﻂ‬
‫* ﺭﺷﱴ ﮐﺎﻇﻢ )ﺳﻴ‪‬ﺪ(‪ .‬ﺭﺳﺎﻟﻪ ﺍﺻﻮﻝ ﻋﻘﺎﻳﺪ )ﻭ ﺭﺳﺎﻟﻪ ﺩﺭ ﺟﻮﺍﺏ ﳏﻤ‪‬ﺪﺭﺿﺎﻣﲑﺯﺍ( ﲞ ﹼ‬
‫ﳏﻤ‪‬ﺪﺣﺴﻦ ﺭﺿﻮﻯ‪ .‬ﳎﻤﻮﻋﻪ ﴰﺎﺭﻩ ﭼﻬﺎﺭﺩﺍﺭﺍﻵﺛﺎﺭ ﻣﻠﹼﻰ ‪‬ﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ‪ ١٣٣ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﺯﺭﻗﺎﱏ ﳏﻤﻮﺩ‪ .‬ﺑﺪﺍﻳﻊﺍﻵﺛﺎﺭ )ﺳﻔﺮﻧﺎﻣﻪ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ( ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﻃﺒﻊ ﻻﻧﮕﻬﺎﻳﻦ ﺁﳌﺎﻥ‪:‬‬
‫ﳉﻨﻪ ﻧﺸﺮ ﺁﺛﺎﺭ ﺍﻣﺮﻯ ﺑﺰﺑﺎﻬﻧﺎﻯ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﰉ‪ ١٤٤ ،‬ﺑﺪﻳﻊ‪ ،‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﻃﺒﻊ ﲟﺒﺌﻰ‪١٩٢١ ،‬‬
‫ﻣﻴﻼﺩﻯ‪.‬‬
‫* ﺳﭙﻬﺮ ﳏﻤ‪‬ﺪﺗﻘﻰ‪ .‬ﺗﺎﺭﻳﺦ ﻗﺎﺟﺎﺭﻳ‪‬ﻪ ﻣﻌﺮﻭﻑ ﺑﻪ ﻧﺎﺳﺦﺍﻟﹼﺘﻮﺍﺭﻳﺦ‪ .‬ﺗﺼﺤﻴﺢ ﻭ ﲢﺸﻴﻪ ﳏﻤ‪‬ﺪﺑﺎﻗﺮ‬
‫‪‬ﺒﻮﺩﻯ‪ .‬ﳎﻠﹼﺪ ﺳﻮﻡ ﻭ ﭼﻬﺎﺭﻡ‪ ،‬ﻃﻬﺮﺍﻥ‪ :‬ﮐﺘﺎﺏﻓﺮﻭﺷﻰ ﺍﺳﻼﻣﻴ‪‬ﻪ‪ ١٣٥٣ ،‬ﴰﺴﻰ‪.‬‬
‫* ﺳﻠﻴﻤﺎﱏ ﻋﺰﻳﺰﺍﷲ‪ .‬ﻣﺼﺎﺑﻴﺢ ﻫﺪﺍﻳﺖ‪ .‬ﳎﻠﹼﺪﺍﺕ ﺩﻭﻡ‪ ،‬ﭘﻨﺠﻢ ﻭ ﻫﻔﺘﻢ ﻃﺒﻊ ﻃﻬﺮﺍﻥ ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ‬
‫ﻣﻄﺒﻮﻋﺎﺕ‪ ،‬ﺑﺘﺮﺗﻴﺐ ﺳﺎﳍﺎﻯ ‪ ١١٧ ،١٢١‬ﻭ ‪ ١٢٩‬ﺑﺪﻳﻊ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ ﻃﺒﻊ ﻃﻬﺮﺍﻥ‪ :‬ﳉﻨﻪ ﻣﻠﹼﻰ‬
‫ﻧﺸﺮ ﺁﺛﺎﺭ ﺍﻣﺮﻯ‪ ١٠٩ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﲰﻨﺪﺭ ﮐﺎﻇﻢ‪ .‬ﺗﺎﺭﻳﺦ ﲰﻨﺪﺭ ﻭ ﻣﻠﺤﻘﺎﺕ‪ .‬ﻃﻬﺮﺍﻥ‪:‬مؤسّسه ملّى مطبوعات امرى‪١٣١ ،‬‬
‫ﺑﺪﻳﻊ‪.‬‬
‫* ﺷﺮﻳﻌﺘﻤﺪﺍﺭﻳﺎﻥ ﻋﺒﺪﺍﻟﮑﺮﱘ‪ .‬ﺷﺮﺡ ﺯﻧﺪﮔﻰ ﻣﻼﹼﳏﻤ‪‬ﺪ ﲪﺰﻩ ﺷﺮﻳﻌﺘﻤﺪﺍﺭ )ﺧﻄﹼﻰ( ﺗﮑﺜﲑ ﺩﺍﺭﺍﻵﺛﺎﺭ‬
‫ﻣﻠﹼﻰ ‪‬ﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ‪ ١٣٢ .‬ﺑﺪﻳﻊ‪.‬‬
‫* ﺷﻴﺦﺍﻻﺳﻼﻣﻰ ﻭﺣﻴﺪ )ﻭ ﺩﻳﮕﺮﺍﻥ(‪ .‬ﺟﻐﺮﺍﻓﻴﺎﻯ ﮐﺎﻣﻞ ﺍﻳﺮﺍﻥ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﺷﺮﮐﺖ ﭼﺎﭖ ﻭ ﻧﺸﺮ‬
‫ﺍﻳﺮﺍﻥ‪ ،‬ﭼﺎﭖ ﳔﺴﺖ‪ ١٣٦٦ ،‬ﴰﺴﻰ‪.‬‬
‫* ﺷﲑﺍﺯﻯ ﻟﻄﻔﻌﻠﯽﻣﲑﺯﺍ‪ .‬ﺗﺎﺭﳜﭽﻪ ﺧﻄﹼﻰ‪.‬‬
‫* ﺻﺪﺭ ﺣﺎﺝﺳﻴ‪‬ﺪﺟﻮﺍﺩﻯ ﺍﲪﺪ )ﻭ ﺩﻳﮕﺮﺍﻥ(‪ .‬ﺩﺍﺋﺮﺓﺍﳌﻌﺎﺭﻑ ﺗﺸﻴ‪‬ﻊ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﺑﻨﻴﺎﺩ ﺍﺳﻼﻣﻰ ﻃﺎﻫﺮ‪،‬‬
‫ﭼﻬﺎﺭﳎﻠﹼﺪ‪ ١٣٦٦ ،‬ﴰﺴﻰ‪.‬‬
‫* ﺻﻔﺎ ﺫﺑﻴﺢﺍﷲ‪ .‬ﺗﺎﺭﻳﺦ ﺍﺩﺑﻴ‪‬ﺎﺕ ﺍﻳﺮﺍﻥ‪ .‬ﲞﺶ ﻫﺎﻯ ﺩﻭﻡ ﻭ ﺳﻮﻡ ﺍﺯ ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ‪:‬‬
‫ﺍﻧﺘﺸﺎﺭﺍﺕ ﻓﺮﺩﻭﺱ ﺑﺘﺮﺗﻴﺐ ﺳﺎﳍﺎﻯ ‪ ١٣٦٩‬ﻭ ‪ ١٣٧٠‬ﴰﺴﻰ‪.‬‬
‫* ﻃﻬﺮﺍﱏ ﺁﻗﺎﺑﺰﺭﮒ‪ .‬ﺍﻟﹼﺬﺭﻳﻌﻪ ﺍﻟﯽ ﺗﺼﺎﻧﻴﻒ ﺍﻟﹼﺸﻴﻌﻪ‪ .‬ﺟﻠﺪ ﺷﺸﻢ‪ ،‬ﻬﻧﻢ‪ ،‬ﻳﺎﺯﺩﻫﻢ ﻭ ﺷﺎﻧﺰﺩﻫﻢ‪،‬‬
‫ﺑﲑﻭﺕ‪ ١٤٠٣ ،‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪.‬‬
‫* ﻃﻬﺮﺍﱏ ﺁﻗﺎ ﺑﺰﺭﮒ‪ .‬ﻃﺒﻘﺎﺕ ﺍﻋﻼﻡﺍﻟﹼﺸﻴﻌﻪ‪ .‬ﻗﻢ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﺍﲰﻌﻴﻠﻴﺎﻥ‪ ٥ ،‬ﳎﻠﹼﺪ‪١٣٧٣ _ ٨٨ ،‬‬
‫ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪.‬‬
‫* ﻋﺒﺪﺍﳍﺎﺀ )ﺣﻀﺮﺕ(‪ .‬ﺍﻟﹼﻨﻮﺭ ﺍﻻ‪‬ﻰ ﰱ ﻣﻔﺎﻭﺿﺎﺕ ﻋﺒﺪﺍﻟﺒﻬﺎﺀ ‪ .‬ﻟﻴﺪﻥ ‪ Leyden‬ﻫﻠﻨﺪ ﻣﻄﺒﻌﻪ‬
‫ﺑﺮﻳﻞ ‪ ١٩٠٨ ،Brill‬ﻣﻴﻼﺩﻯ‪.‬‬
‫* ﻋﺒﺪﺍﻟﺒﻬﺎﺀ )ﺣﻀﺮﺕ(‪ .‬ﺗﺬﮐﺮﺓﺍﻟﻮﻓﺎﺀ ﰱ ﺗﺮﲨﺔ ﺣﻴﺎﺓ ﻗﺪﻣﺎﺀ ﺍﻻﺣﺒ‪‬ﺎﺀ‪ .‬ﺣﻴﻔﺎﺀ ‪ :‬ﻣﻄﺒﻌﻪ ﻋﺒ‪‬ﺎﺳﻴ‪‬ﻪ‪،‬‬
‫‪ ١٩٢٤‬ﻣﻴﻼﺩﻯ‪.‬‬
‫* ﻋﺒﺪﺍﻟﺒﻬﺎﺀ )ﺣﻀﺮﺕ(‪ .‬ﺧﻄﺎﺑﺎﺕ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪١٢٧ ،‬‬
‫ﺑﺪﻳﻊ‪.‬‬
‫* ﻋﺒﺪﺍﻟﺒﻬﺎﺀ )ﺣﻀﺮﺕ(‪ .‬ﻣﻘﺎﻟﻪ ﺷﺨﺼﻰ ﺳﻴ‪‬ﺎﺡ ﮐﻪ ﺩﺭ ﺗﻔﺼﻴﻞ ﻗﻀﻴ‪‬ﻪ ﺑﺎﺏ ﻧﻮﺷﺘﻪﺍﺳﺖ‪ .‬ﻃﻬﺮﺍﻥ‪:‬‬
‫ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪ ١١٩ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﻋﺒﺪﺍﻟﺒﻬﺎﺀ )ﺣﻀﺮﺕ(‪ .‬ﻣﮑﺎﺗﻴﺐ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﻃﺒﻊ ﻣﺼﺮ‪ :‬ﻣﻄﺒﻌﻪ ﮐﺮﺩﺳﺘﺎﻥ ﺍﻟﻌﻠﻤﻴ‪‬ﻪ‪١٩١٠ ،‬‬
‫ﻣﻴﻼﺩﻯ‪ ،‬ﺟﻠﺪ ﺩﻭﻡ ﻃﺒﻊ ﳘﺎﻥ ﻣﻄﺒﻌﻪ ‪ ١٣٣٠‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ ﻃﺒﻊ ﻣﺼﺮ‪ :‬ﻣﻄﺒﻌﻪ‬
‫ﻓﺮﺝﺍﷲ ﺯﮐﹼﻰ ﺍﻟﮑﺮﺩﻯ‪ ٧٠ ،‬ﺑﺪﻳﻊ‪ ،‬ﺟﻠﺪ ﻫﻔﺘﻢ ﻃﺒﻊ ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪،‬‬
‫‪ ١٣٤‬ﺑﺪﻳﻊ‪.‬‬
‫* ﻋﺰﻳ‪‬ﻪﺧﺎﱎ )ﺷﺎﻩﺳﻠﻄﺎﻥ ﺧﺎﱎ(‪ .‬ﺗﻨﺒﻴﻪﺍﻟﹼﻨﺎﺋﻤﲔ‪ .‬ﺗﺎﺭﻳﺦ ﻭ ﳏ ﹼﻞ ﻃﺒﻊ ﻧﺎﻣﻌﻠﻮﻡ‪.‬‬
‫* ﻋﻀﺪﺍﻟﺪ‪‬ﻭﻟﻪ ﺍﲪﺪ)ﻣﲑﺯﺍ(‪ .‬ﺗﺎﺭﻳﺦ ﻋﻀﺪﻯ‪ .‬ﮐﺮﺝ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺳﺮﻭ‪ ١٣٦٢ ،‬ﴰﺴﻰ‪.‬‬
‫* ﻓﺎﺿﻞ ﻗﺎﺋﲎ ﳏﻤ‪‬ﺪ )ﺍﻳﺎﺩﻯ ﺍﻣﺮﺍﷲ(‪ .‬ﺗﺎﺭﻳﺦ ﺑﺪﻳﻊ ﺑﻴﺎﱏ )ﺧﻄﹼﻰ ﻭ ﺗﺼﺤﻴﺢ ﺗﺎﺭﻳﺦ ﺧﻄﹼﻰ ﺟﻨﺎﺏ‬
‫ﻣﲑﺯﺍﺣﺴﲔ ﳘﺪﺍﱏ(‪ .‬ﻧﺴﺨﻪ ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻓﺘﺢ ﺍﻋﻈﻢ )ﮐﺘﺎﲞﺎﻧﻪ ﺣﻈﲑﺓﺍﻟﻘﺪﺱ ﻣﻠﹼﻰ‬
‫‪‬ﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ(‪.‬‬
‫* ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﺍﺳﺪﺍﷲ‪ .‬ﺍﺳﺮﺍﺭﺍﻵﺛﺎﺭ‪) .‬ﺩﺭ ﭘﻨﺞ ﳎﻠﹼﺪ( ﻃﺒﻊ ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ‬
‫ﺍﻣﺮﻯ‪ ،‬ﺟﻠﺪ ﳔﺴﺖ ﻭ ﺩﻭﻡ ‪ ١٢٤‬ﺑﺪﻳﻊ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ ‪ ١٢٨‬ﺑﺪﻳﻊ‪ ،‬ﺟﻠﺪ ﭼﻬﺎﺭﻡ ﻭ ﭘﻨﺠﻢ ‪١٢٩‬‬
‫ﺑﺪﻳﻊ‪.‬‬
‫* ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏ ﻇﻬﻮﺭﺍﳊ ‪‬ﻖ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ‪ :‬ﭼﺎﭘﺨﺎﻧﻪ ﺁﺯﺭﺩﮔﺎﻥ‪١٣٢٢ ،‬‬
‫ﴰﺴﻰ)؟( ﺟﻠﺪ ﭼﻬﺎﺭﻡ )ﺧﻄﹼﻰ( ﺟﻠﺪ ﻫﺸﺘﻢ‪ ،‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪ ،‬ﻗﺴﻤﺖ‬
‫ﺍﻭ‪‬ﻝ ‪ ١٣١‬ﺑﺪﻳﻊ ﻭ ﻗﺴﻤﺖ ﺩﻭﻡ ‪ ١٣٢‬ﺑﺪﻳﻊ‪.‬‬
‫* ﻓﻮﺭﻳﻪ ﮊﺍﻥ ﺑﺎﭘﺘﺴﻴﺖ )ﺩﮐﺘﺮ( ﺳﻪ ﺳﺎﻝ ﺩﺭ ﺩﺭﺑﺎﺭ ﺍﻳﺮﺍﻥ‪ .‬ﺗﺮﲨﻪ ﻋﺒ‪‬ﺎﺱ ﺍﻗﺒﺎﻝ‪ .‬ﻃﻬﺮﺍﻥ‪:‬‬
‫ﺍﻧﺘﺸﺎﺭﺍﺕ ﻋﻠﻤﻰ‪ ،‬ﭼﺎﭖ ﺩﻭﻡ‪ ١٣٦٣ ،‬ﴰﺴﻰ‪.‬‬
‫ﻼ( ﺗﻔﺴﲑ ﺻﺎﰱ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ‪ ،‬ﻃﻬﺮﺍﻥ‪ .‬ﻣﮑﺘﺒﺔﺍﻟﹼﺼﺪﺭ‪ ١٣٧٤ ،‬ﴰﺴﻰ‪.‬‬ ‫* ﻓﻴﺾ ﮐﺎﺷﺎﱏ ﳏﺴﻦ )ﻣ ﹼ‬
‫* ﻓﻴﻀﻰ ﳏﻤ‪‬ﺪﻋﻠﯽ‪ .‬ﺣﻀﺮﺕ ﻧﻘﻄﻪ ﺍﻭﻟﯽ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪ ١٣٢ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﻗﺒﺎﺩﻳﺎﱏ ﻧﺎﺻﺮﺧﺴﺮﻭ‪ .‬ﺳﻔﺮﻧﺎﻣﻪ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﭼﺎﭖ ﺁﻓﺘﺎﺏ‪ ١٣٦٦ ،‬ﴰﺴﻰ‪.‬‬
‫ﻂ ﻃﺎﻫﺮ ﺧﻮﺷﻨﻮﻳﺲ ﺗﱪﻳﺰﻯ ﺍﺯ ﺭﻭﻯ ﻗﺮﺁﻥ ﺳﻠﻄﺎﱏ‪ .‬ﻃﻬﺮﺍﻥ‪:‬‬ ‫* ﻗﺮﺁﻥ )ﮐﻼﻡﺍﷲ ﺷﺮﻳﻒ(‪ .‬ﲞ ﹼ‬
‫ﮐﺘﺎﺑﻔﺮﻭﺷﻰ ﺍﺳﻼﻣﻴ‪‬ﻪ‪ ١٣٧٧ ،‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪.‬‬
‫* ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‪ .‬ﺑﻴﺎﺩ ﺻﺪﻣﲔ ﺳﺎﻝ ﺷﻬﺎﺩﺕ ﻧﺎﺑﻐﻪ ﺩﻭﺭﺍﻥ‪ .‬ﻣﺆﻟﹼﻒ ﺍﺯﻟﯽ ﻧﺎﻣﻌﻠﻮﻡ‪ .‬ﳏ ﹼﻞ ﻃﺒﻊ ﻧﺎﻣﻌﻠﻮﻡ‪،‬‬
‫‪ ١٣٦٨‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ)؟(‪.‬‬
‫* ﮐﺤﺎﻟﻪ ﻋﻤﺮﺭﺿﺎ‪ .‬ﺍﻋﻼﻡﺍﻟﻨ‪‬ﺴﺎﺀ ﰱ ﻋﺎﳌﻰ ﺍﻟﻌﺮﺏ ﻭ ﺍﻻﺳﻼﻡ‪ .‬ﺑﲑﻭﺕ‪ :‬ﻣﺆﺳ‪‬ﺴﺔﺍﻟﹼﺮﺳﺎﻟﺔ‪ ،‬ﭘﻨﺞ‬
‫ﺟﻠﺪ‪ ١٩٨٤ ،‬ﻣﻴﻼﺩﻯ‪.‬‬
‫* ﮐﺴﺮﻭﻯ ﺍﲪﺪ‪ .‬ﺎﺋﻴﮕﺮﻯ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﭼﺎﭖ ﻣﺮﺩ ﺍﻣﺮﻭﺯ‪ ١٣٣٥ ،‬ﴰﺴﻰ‪.‬‬
‫* ﮐﺸﺎﻭﺭﺯ ﺻﺪﺭ‪ .‬ﺍﺯ ﺭﺍﺑﻌﻪ ﺗﺎ ﭘﺮﻭﻳﻦ )ﺯﻧﺎﱏ ﮐﻪ ﺑﻪ ﻓﺎﺭﺳﻰ ﺷﻌﺮ ﮔﻔﺘﻪﺍﻧﺪ( ﻃﻬﺮﺍﻥ‪ :‬ﺑﻨﮕﺎﻩ‬
‫ﻣﲑﳏﻤ‪‬ﺪﻯ‪ ١٣٢٤ ،‬ﴰﺴﻰ‪.‬‬
‫* ﮔﻠﺮﻳﺰ ﳏﻤ‪‬ﺪﻋﻠﯽ‪ .‬ﻣﻴﻨﻮﺩﺭ ﻳﺎ ﺑﺎﺏﺍﻟﹼﺠﻨﻪ ﻗﺰﻭﻳﻦ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪ ،‬ﻃﻬﺮﺍﻥ‪ :‬ﭼﺎﭘﺨﺎﻧﻪ ﺩﺍﻧﺸﮕﺎﻩ‬
‫ﻃﻬﺮﺍﻥ‪ ١٣٣٧ ،‬ﴰﺴﻰ‪ ،‬ﺟﻠﺪ ﺩﻭﻡ ﺍﺯ ﺍﻧﺘﺸﺎﺭﺍﺕ ﻃﻪ‪.‬‬
‫* ﮔﻠﭙﺎﻳﮕﺎﱏ ﺍﺑﻮﺍﻟﻔﻀﻞ ﻭ ﺳﻴ‪‬ﺪﻣﻬﺪﻯ‪ .‬ﮐﺸﻒﺍﻟﻐﻄﺎﺀ ﻋﻦ ﺣﻴﻞ ﺍﻻﻋﺪﺍﺀ‪ .‬ﻃﺒﻊ ﺗﺮﮐﺴﺘﺎﻥ ‪١٩١٩‬‬
‫ﻣﻴﻼﺩﻯ )؟(‪.‬‬
‫* ﮔﻮﺑﻴﻨﻮ ﺟﻮﺯﻑ ﺁﺭﺗﻮﺭ‪ .‬ﻣﺬﺍﻫﺐ ﻭ ﻓﻠﺴﻔﻪ ﺩﺭ ﺁﺳﻴﺎﻯ ﻭﺳﻄﻰ‪ .‬ﺗﺮﲨﻪ ﻋﻠﯽﳏﻤ‪‬ﺪ ﻓﺮﻩﻭﺷﻰ‬
‫)ﻣﺘﺮﺟﻢ ﳘﺎﻳﻮﻥ(‪ .‬ﺗﺎﺭﻳﺦ ﻭﳏ ﹼﻞ ﻃﺒﻊ ﻧﺎﻣﻌﻠﻮﻡ‪.‬‬
‫* ﳎﻠﺴﻰ ﳏ ‪‬ﻤﺪﺑﺎﻗﺮ‪ .‬ﲝﺎﺭﺍﻻﻧﻮﺍﺭ ﺍﳉﺎﻣﻌﺔ ﻟﺪﺭﺭﺍﺧﺒﺎﺭ ﺍﻻﺋﻤﺔ ﺍﻻﻃﻬﺎﺭ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﭼﺎﭖ ﺍﺳﻼﻣﻴ‪‬ﻪ‪.‬‬
‫* ﳏﻤ‪‬ﺪﺣﺴﻴﲎ ﻧﺼﺮﺕﺍﷲ‪ .‬ﭘﮋﻭﻫﺶ ﲢﻠﻴﻠﯽ ﺩﺭ ﺑﺎﺏ ﺣﻴﺎﺕ ﻃﺎﻫﺮﻩﻣﻨﺪﺭﺝ ﺩﺭﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ‬
‫ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﳎﻠﹼﺪ ﺳﻮﻡ‪ ،‬ﺍﳒﻤﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﺁﮐﺎﺩﻣﻰ ﻟﻨﺪﮒ‪ ،‬ﺳﻮﻳﺲ‪ ١٤٩ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﳏﻤ‪‬ﺪﺣﺴﻴﲎ ﻧﺼﺮﺕﺍﷲ‪ .‬ﺟﻨﺎﺏ ﻓﺎﺿﻞ ﻣﺎﺯﻧﺪﺭﺍﱏﻣﻨﺪﺭﺝ ﺩﺭ ﺳﺎﻟﻨﺎﻣﻪ ﺟﻮﺍﻧﺎﻥ ‪‬ﺎﺋﻰ ﺍﻳﺮﺍﻥ‪،‬‬
‫ﻃﻬﺮﺍﻥ‪ ١١٦ _ ١٧ ،‬ﺑﺪﻳﻊ‪ ،‬ﺻﻔﺤﺎﺕ ‪.٢٠٢ _ ١٠‬‬
‫* ﳏﻤ‪‬ﺪﺣﺴﻴﲎ ﻧﺼﺮﺕﺍﷲ‪ .‬ﺗﺎﺭﻳﺦ ﺍﻣﺮ ‪‬ﺎﺋﻰ ﺩﺭ ﺷﻬﺮ ﻗﻢ )ﺧﻄﹼﻰ(‪.‬‬
‫* ﳏﻤ‪‬ﺪﺣﺴﻴﲎ ﻧﺼﺮﺕﺍﷲ‪ .‬ﺗﺎﺭﻳﺦ ﺍﻣﺮﻯ ﺍﺭﺩﺳﺘﺎﻥ )ﺧﻄﹼﻰ(‪.‬‬
‫* ﳏﻤﺪ‪‬ﺣﺴﻴﲎ ﻧﺼﺮﺕﺍﷲ‪ .‬ﻣﻨﺎﺑﻊ ﺗﺎﺭﻳﺦ ﺍﻣﺮ ‪‬ﺎﺋﻰﻣﻨﺪﺭﺝ ﺩﺭ ﺧﻮﺷﻪﻫﺎﺋﻰ ﺍﺯ ﺧﺮﻣﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪،‬‬
‫ﺟﻠﺪ ﻫﻔﺘﻢ )ﺩﻭﺭﻩ ﻧﺒﻴﻞ ﺍﻋﻈﻢ( ﺍﳒﻤﻦ ﺍﺩﺏ ﻭ ﻫﻨﺮ‪ ،‬ﺁﮐﺎﺩﻣﻰ ﻟﻨﺪﮒ‪ ،‬ﺳﻮﻳﺲ‪ ١٥٣ ،‬ﺑﺪﻳﻊ‪،‬‬
‫ﺻﻔﺤﺎﺕ ‪.٨٨ _ ١٢٤‬‬
‫* ﳏﻤ‪‬ﺪﺣﺴﻴﲎ ﻧﺼﺮﺕﺍﷲ‪" .‬ﻧﺒﻴﻞﺍﻋﻈﻢ ﻭ ﺗﺎﺭﻳﺦ ﺟﺎﻭﺩﺍﻧﻪ ﺍﻭ" ﻣﻨﺪﺭﺝ ﺩﺭ ﻧﺸﺮﻳﻪ ﺑﺎﻧﮓ ﺳﺮﻭﺵ‪،‬‬
‫ﻃﺒﻊ ﭘﺎﮐﺴﺘﺎﻥ‪ ،‬ﴰﺎﺭﻩﻫﺎﻯ ﺳﺎﳍﺎﻯ ‪ ١٤٦ _ ٤٧‬ﺑﺪﻳﻊ‪.‬‬
‫* ﳏﻤ‪‬ﺪﺣﺴﻴﲎ ﻧﺼﺮﺕﺍﷲ‪ .‬ﻳﻮﺳﻒ ‪‬ﺎﺀ ﺩﺭ ﻗﻴ‪‬ﻮﻡﺍﻻﲰﺎﺀ‪ .‬ﻃﺒﻊ ﺩﺍﻧﺪﺍﺱ‪ ،‬ﺁﻧﺘﺮﻳﻮ)ﮐﺎﻧﺎﺩﺍ(‪ :‬ﻣﺆﺳ‪‬ﺴﻪ‬
‫ﻣﻌﺎﺭﻑ ‪‬ﺎﺋﻰ‪ ١٤٨ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﻣﺪ‪‬ﺭﺱ ﺗﱪﻳﺰﻯ ﳏﻤ‪‬ﺪﻋﻠﯽ‪ .‬ﺭﳛﺎﻧﺔﺍﻻﺩﺏ ﰱ ﺗﺮﺍﺟﻢ ﺍﳌﻌﺮﻭﻓﲔ ﺑﺎﻟﮑﻨﻴﺔ ﻭ ﺍﻟﹼﻠﻘﺐ‪ .‬ﺟﻠﺪ ﳔﺴﺖ‪،‬‬
‫ﻃﻬﺮﺍﻥ‪ :‬ﭼﺎﭖ ﺧﻴ‪‬ﺎﻡ‪ ١٣٦٩ ،‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪.‬‬
‫* ﻣﻌﻠﹼﻢ ﺣﺒﻴﺐﺁﺑﺎﺩﻯ ﳏﻤ‪‬ﺪﻋﻠﯽ‪ .‬ﻣﮑﺎﺭﻡ ﺍﻵﺛﺎﺭ‪ .‬ﻃﺒﻊ ﺍﺻﻔﻬﺎﻥ‪ .‬ﭼﺎﭘﺨﺎﻧﻪ ﻧﺸﺎﻁ‪ ،‬ﺟﻠﺪ ﳔﺴﺖ ﻭ‬
‫ﺩﻭﻡ ‪ ١٣٦١‬ﴰﺴﻰ‪ ،‬ﺟﻠﺪ ﺳﻮﻡ ‪ ١٣٥١‬ﴰﺴﻰ‪ ،‬ﺟﻠﺪ ﭘﻨﺠﻢ ‪ ١٣٩٦‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﻭ ﺟﻠﺪ‬
‫ﺷﺸﻢ ‪ ١٣٦٤‬ﴰﺴﻰ‪.‬‬
‫* ﻣﻌﲔ ﳏﻤ‪‬ﺪ‪ .‬ﻓﺮﻫﻨﮓ ﻟﻐﺖ‪ .‬ﺟﻠﺪ ﭘﻨﺠﻢ )ﺍﻋﻼﻡ( ﻃﻬﺮﺍﻥ‪ :‬ﺍﻣﲑﮐﺒﲑ ‪ ٢٥٣٦‬ﺷﺎﻫﻨﺸﺎﻫﻰ‬
‫)‪ ١٩٧٨‬ﻣﻴﻼﺩﻯ( ﺟﻠﺪ ﺷﺸﻢ )ﺍﻋﻼﻡ( ﺩﺭ ﳘﺎﻥ ﻣﻄﺒﻌﻪ‪ ١٣٥٨ ،‬ﴰﺴﻰ‪.‬‬
‫* ﻣﻌﲔﺍﻟﹼﺴﻠﻄﻨﻪ ﺗﱪﻳﺰﻯ ﳏﻤ‪‬ﺪ‪ .‬ﺗﺎﺭﻳﺦ )ﺧﻄﹼﻰ( ﺗﮑﺜﲑ ﺩﺍﺭﺍﻵﺛﺎﺭ ﻣﻠﹼﻰ ‪‬ﺎﺋﻴﺎﻥ ﺍﻳﺮﺍﻥ‪.‬‬
‫* ﻣﻔﺘﻮﻥ ﻳﺰﺩﻯ ﻓﺘﺢﺍﷲ‪ .‬ﺑﺎﺏ ﻭ ‪‬ﺎﺀ ﺭﺍ ﺑﺸﻨﺎﺳﻴﺪ‪ .‬ﺣﻴﺪﺭﺁﺑﺎﺩ ﺩﮐﻦ‪ ١٩٥١ ،‬ﻣﻴﻼﺩﻯ‪.‬‬
‫* ﻣﻠﮏ ﺍﻟﮑﺘ‪‬ﺎﺏ ﺷﲑﺍﺯﻯ ﳏﻤ‪‬ﺪ‪ .‬ﺗﺬﮐﺮﺓﺍﳋﻮﺍﺗﲔ‪ .‬ﲟﺒﺌﻰ‪ :‬ﭼﺎﭖ ﺳﻨﮕﻰ‪.١٣٠٦ ،‬‬
‫* ﻣﻠﮏﺧﺴﺮﻭﻯ ﳏﻤ‪‬ﺪﻋﻠﯽ‪ .‬ﺍﻗﻠﻴﻢ ﻧﻮﺭ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪ ١١٨ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﻣﻠﮏﺧﺴﺮﻭﻯ ﳏﻤ‪‬ﺪﻋﻠﯽ‪ .‬ﺗﺎﺭﻳﺦ ﺷﻬﺪﺍﻯ ﺍﻣﺮ‪ .‬ﺟﻠﺪ ﺳﻮﻡ‪ ،‬ﻃﻬﺮﺍﻥ‪:‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ‬
‫ﺍﻣﺮﻯ‪ ١٣٠ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﻣﻮﺩ‪‬ﺕ ﻧﺼﺮﺍﷲ‪ .‬ﮐﺘﺎﺏ ﻗﺮﻥ ﺑﺪﻳﻊ )ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ ‪ God Passes By‬ﺍﺛﺮ ﺣﻀﺮﺕ‬
‫ﱃﺍﻣﺮﺍﷲ(‪ .‬ﺩﺍﻧﺪﺍﺱ‪ ،‬ﺁﻧﺘﺮﻳﻮ)ﮐﺎﻧﺎﺩﺍ(‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻌﺎﺭﻑ ‪‬ﺎﺋﻰ‪ ١٤٩ ،‬ﺑﺪﻳﻊ‪.‬‬
‫ﻭﹼ‬
‫* ﻣﻮﺳﻮﻯ ﺧﻮﺍﻧﺴﺎﺭﻯ ﳏﻤ‪‬ﺪﺑﺎﻗﺮ‪ .‬ﺭﻭﺿﺎﺕ ﺍﳉﻨ‪‬ﺎﺕ ﰱ ﺍﺣﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻭ ﺍﻟﹼﺴﺎﺩﺍﺕ‪ .‬ﻃﻬﺮﺍﻥ‪،‬‬
‫‪ ١٣٠٧‬ﻫﺠﺮﻯ ﻗﻤﺮﻯ‪.‬‬
‫* ﻣﺆﻳ‪‬ﺪ ﺣﺒﻴﺐ )ﺩﮐﺘﺮ(‪ .‬ﺧﺎﻃﺮﺍﺕ ﺣﺒﻴﺐ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪١١٨ ،‬‬
‫ﺑﺪﻳﻊ‪.‬‬
‫* ﻣﻬﺪﻭﻯ ﻣﺼﻠﺢﺍﻟﹼﺪﻳﻦ‪ .‬ﺗﺬﮐﺮﻩ ﺷﻌﺮﺍﻯ ﻣﻌﺎﺻﺮ ﺍﺻﻔﻬﺎﻥ‪ .‬ﺍﺻﻔﻬﺎﻥ‪ :‬ﮐﺘﺎﺑﻔﺮﻭﺷﻰ ﺗﺄﻳﻴﺪ‪١٣٣٤ .‬‬
‫ﴰﺴﻰ‪.‬‬
‫* ﻣﻬﺮﺍﲞﺎﱏ ﺭﻭﺡﺍﷲ‪ .‬ﺭﺳﺎﺋﻞ ﻭ ﺭﻗﺎﺋﻢ ﺟﻨﺎﺏ ﻣﲑﺯﺍﺍﺑﻮﺍﻟﻔﻀﻞ ﮔﻠﭙﺎﻳﮕﺎﱏ‪ .‬ﻃﻬﺮﺍﻥ ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ‬
‫ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪ ١٣٤ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﻣﻬﺮﺍﲞﺎﱏ ﺭﻭﺡﺍﷲ‪ .‬ﺯﻧﺪﮔﺎﱏ ﺟﻨﺎﺏ ﻣﲑﺯﺍﺍﺑﻮﺍﻟﻔﻀﻞ ﮔﻠﭙﺎﻳﮕﺎﱏ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ‬
‫ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪ ١٣١ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﻣﻬﺮﺍﺯ ﺭﲪﺖﺍﷲ‪ .‬ﺑﺰﺭﮔﺎﻥ ﺷﲑﺍﺯ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﺍﳒﻤﻦ ﺁﺛﺎﺭ ﻣﻠﹼﻰ‪ ١٣٤٨ ،‬ﴰﺴﻰ‪.‬‬
‫* ﻣﻌﻴ‪‬ﺮﺍﳌﻤﺎﻟﮏ ﺩﻭﺳﺘﻌﻠﯽ)ﺧﺎﻥ(‪ .‬ﺭﺟﺎﻝ ﻋﺼﺮ ﻧﺎﺻﺮﻯ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﭼﺎﭘﺨﺎﻧﻪ ﻧﻘﺶ ﺟﻬﺎﻥ‪١٣٦١ ،‬‬
‫ﴰﺴﻰ‪.‬‬
‫* ﻧﺎﻃﻖ ﳘﺎ‪ .‬ﺍﻳﺮﺍﻥ ﺩﺭ ﺭﺍﻩﻳﺎﰉ ﻓﺮﻫﻨﮕﻰ )‪ .(١٨٣٤ _ ٤٨‬ﭘﺎﺭﻳﺲ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺧﺎﻭﺭﺍﻥ‪١٩٩٠ ،‬‬
‫ﻣﻴﻼﺩﻯ‪.‬‬
‫* ﻧﺒﻴﻞ ﺯﺭﻧﺪﻯ ﻳﺎﺭﳏﻤ‪‬ﺪ‪ .‬ﻣﻄﺎﻟﻊﺍﻻﻧﻮﺍﺭ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﻣﺆﺳ‪‬ﺴﻪ ﻣﻠﹼﻰ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻣﺮﻯ‪ ،‬ﻧﺸﺮ ﺳﻮﻡ‪،‬‬
‫‪ ١٢٣‬ﺑﺪﻳﻊ‬
‫* ﳒﻔﻰ ﳏﻤ‪‬ﺪﺑﺎﻗﺮ‪ .‬ﺎﺋﻴﺎﻥ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﮐﺘﺎﲞﺎﻧﻪ ﻃﻬﻮﺭﻯ‪ ١٣٥٧ ،‬ﴰﺴﻰ‪.‬‬
‫* ﻧﻘﻄﺔﺍﻟﮑﺎﻑ‪ .‬ﺗﺎﺭﻳﺦ ﻣﻨﺴﻮﺏ ﺑﻪ ﺣﺎﺝﻣﲑﺯﺍﺟﺎﱏ ﮐﺎﺷﺎﱏ ﻭ ﻣﻄﺒﻮﻉ ﺑﮑﻮﺷﺶ ﭘﺮﻭﻓﺴﻮﺭ‬
‫ﺍﺩﻭﺍﺭﺩﮔﺮﻧﻮﻳﻞ ﺑﺮﺍﻭﻥ‪ .‬ﻟﻨﺪﻥ‪ ،‬ﺍﻧﮕﻠﺴﺘﺎﻥ‪ :‬ﻟﻮﺯﺍﮎ ﻭ ﺷﺮﮐﺎﺀ )‪١٩١٠ (Luzac and Co.‬‬
‫ﻣﻴﻼﺩﻯ‪.‬‬
‫* ﻧﻮﺍﺋﻰ ﻋﺒﺪﺍﳊﺴﲔ‪ .‬ﻓﺘﻨﻪ ﺑﺎﺏ )ﺣﺎﻭﻯ ﺗﺎﺭﻳﺦ ﻣﺘﻨﺒﺌﻴ‪‬ﻦ ﺗﺄﻟﻴﻒ ﻋﻠﯽﻗﻠﯽ ﻣﲑﺯﺍ ﺍﻋﺘﻀﺎﺩﺍﻟﺴ‪‬ﻠﻄﻨﻪ(‬
‫ﻃﻬﺮﺍﻥ‪ :‬ﭼﺎﭖ ﻣﺴﻌﻮﺩ ﺳﻌﺪ‪ ١٣٥٠ ،‬ﴰﺴﻰ‪.‬‬
‫* ﻧﻴﮑﻼ ﺍﻯ‪ .‬ﺍﻝ‪ .‬ﺍﻡ‪ .‬ﺳﻴ‪‬ﺪﻋﻠﯽﳏﻤ‪‬ﺪ ﺑﺎﺏ‪ .‬ﺗﺮﲨﻪ ﻓﺎﺭﺳﻰ ﻭﺳﻴﻠﻪ ﻋﻠﯽ ﳏﻤ‪‬ﺪ ﻓﺮﻩﻭﺷﻰ )ﻣﺘﺮﺟﻢ‬
‫ﳘﺎﻳﻮﻥ( ﳏ ﹼﻞ ﻭ ﺗﺎﺭﻳﺦ ﻃﺒﻊ ﻣﱳ ﻓﺎﺭﺳﻰ ﻧﺎﻣﻌﻠﻮﻡ‪.‬‬
‫* ﻭﺭﺩﻯ ﻋﻠﯽ‪ .‬ﶈﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﻪ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻌﺮﺍﻕ ﺍﳊﺪﻳﺚ‪ .‬ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺑﻐﺪﺍﺩ‪ :‬ﻣﻄﺒﻌﺔ ﺍﻻﺭﺷﺎﺩ‪،‬‬
‫‪ ١٩٧١‬ﻣﻴﻼﺩﻯ‪.‬‬
‫* ﻭﺭﺩﻯ ﻋﻠ ‪‬ﻰ‪ .‬ﻫﮑﺬﺍ ﻗﺘﻠﻮﺍ ﻗﺮ‪‬ﺓﺍﻟﻌﲔ‪ .‬ﮐﻠﻦ‪ :‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﳉﻤﻞ‪ ١٩٩١ ،‬ﻣﻴﻼﺩﻯ‪.‬‬
‫ﱃﺍﻣﺮﺍﷲ )ﺣﻀﺮﺕ(‪ .‬ﺣﺼﻦ ﺣﺼﲔ ﺍﻣﺮﺍﷲ )‪ (Citadel of Faith‬ﳎﻤﻮﻋﻪ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺒﺎﺭﮐﻪ‬ ‫*ﻭﹼ‬
‫ﱃﺍﻣﺮﺍﷲ ﺧﻄﺎﺏ ﺑﻪ ﺟﺎﻣﻌﻪ ‪‬ﺎﺋﻴﺎﻥ ﺁﻣﺮﻳﮑﺎ )‪ .(١٩٤٧ _ ٥٧‬ﺗﺮﲨﻪ ﺟﻨﺎﺏ ﻓﺆﺍﺩ‬ ‫ﺣﻀﺮﺕ ﻭ ﹼ‬
‫ﺍﺷﺮﻑ‪ ،‬ﻫﻮﻓﻬﺎﱘ ﺁﳌﺎﻥ‪ :‬ﳉﻨﻪ ﻧﺸﺮ ﺁﺛﺎﺭ ﺍﻣﺮﻯ ﺑﻪ ﻟﺴﺎﻥ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﰉ‪ ١٥٤ ،‬ﺑﺪﻳﻊ‪.‬‬
‫* ﻫﺪﺍﻳﺖ ﺭﺿﺎﻗﻠﯽ‪ .‬ﺭﻭﺿﺔﺍﻟﹼﺼﻔﺎﻯ ﻧﺎﺻﺮﻯ )ﳎﻠﹼﺪ ﺩﻫﻢ ﺍﺯ ﳎﻠﹼﺪﺍﺕ ﺭﻭﺿﺔﺍﻟﹼﺼﻔﺎﺀ( ﻗﻢ‪ :‬ﻣﻄﺒﻌﻪ‬
‫ﺣﮑﻤﺖ‪ ١٣٣٩ ،‬ﴰﺴﻰ‪.‬‬
‫* ﻫﺪﺍﻳﺖ ﺭﺿﺎﻗﻠﯽ‪ .‬ﺭﻳﺎﺽﺍﻟﻌﺎﺭﻓﲔ‪ .‬ﺍﺳﻼﻡﺁﺑﺎﺩ‪ :‬ﻣﺮﮐﺰ ﲢﻘﻴﻘﺎﺕ ﻓﺎﺭﺳﻰ ﺍﻳﺮﺍﻥ ﻭ ﭘﺎﮐﺴﺘﺎﻥ‪،‬‬
‫‪ ١٩٧٦‬ﻣﻴﻼﺩﻯ‪.‬‬
‫* ﻫﺪﺍﻳﺖ ﺭﺿﺎﻗﻠﯽ‪.‬ﳎﻤﻊﺍﻟﻔﺼﺤﺎﺀﺟﻠﺪﳔﺴﺖ‪ ،‬ﻃﻬﺮﺍﻥ‪ :‬ﺍﻣﲑﮐﺒﲑ‪ ١٣٣٦ ،‬ﴰﺴﻰ‪.‬‬
‫* ﻳﺎﻗﻮﺕ ﲪﻮﻯ ﺷﻬﺎﺏﺍﻟﹼﺪﻳﻦ‪ .‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‪ .‬ﻧﺴﺨﻪ ﻣﻮﺟﻮﺩ ﺩﺭ ﮐﺘﺎﲞﺎﻧﻪ ﻣﻠﮏ ﻃﻬﺮﺍﻥ‪.‬‬
‫* ﻳﺰﺩﺍﱏ ﺍﲪﺪ‪ .‬ﻣﻘﺎﻡ ﻭ ﺣﻘﻮﻕ ﺯﻥ ﺩﺭ ﺩﻳﺎﻧﺖ ‪‬ﺎﺋﻰ‪ .‬ﻃﻬﺮﺍﻥ‪ :‬ﳉﻨﻪ ﻣﻠﹼﻰ ﻧﺸﺮ ﺁﺛﺎﺭ ﺍﻣﺮﻯ‪١٠٧ ،‬‬
‫ﺑﺪﻳﻊ‪.‬‬
‫ﺏ _ ﮐﺘﺐﻭﻣﻘﺎﻻﺕ ﺍﻧﮕﻠﻴﺴﻰ)ﻭ ﺳﺎﻳﺮﺯﺑﺎﻬﻧﺎﻯ ﺍﺭﻭﭘﺎﺋﻰ(‬
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