ابعاد اجتماعی و تاریخی مفهوم سلوک در فلسفه بهائی

12/16/2016

Pazhuheshnameh ﯽ ﺍﺑﻌﺎﺩ ﺍﺟﺗﻣﺎﻋﯽ ﻭ ﺗﺎﺭﻳﺧﯽ ﻣﻔﻬﻭﻡ ﺳﻠﻭﮎ ﺩﺭ ﻓﻠﺳﻔﻪ ﺑﻬﺎﺋ

ﻭ ﺍﺫﺍ ﻗﻄﻊ ﻫﺬﺍ ﺍﻟﺴﻔﺮ ﻭ ﺍﺳﺘﺮﻗﯽ ﻋﻦ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ﺍﻻﮐﺒﺮ ﻳﺪﺧﻞ ﻓﯽ ﻣﺪﻳﻨﺔ ﺍﻟﺘّﻮﺣﻴﺪ ﻭ ﺣﺪﻳﻘﺔ ﺍﻟﺘّﻔﺮﻳﺪ ﻭ ﺑﺴﺎﻁ ﺍﻟﺘّﺠﺮﻳﺪ ﻭ ... ﻭ ﺍﻧّﮏ ﺍﻧﺖ ﻟﻮ ﺗﮑﻮﻥ ﻣﻦ ﺍﻫﻞ ﻫﺬﻩ ﺍﻟﻤﺪﻳﻨﺔ ﻓﯽ ﻫﺬﻩ ﺍﻟﻠّﺠﺔ ﺍﻻﺣﺪﻳّﺔ ﻟﺘﺮﯼ ﮐﻞ ﺍﻟﻨّﺒﻴﻴﻦ ﻭ ﺍﻟﻤﺮﺳﻠﻴﻦ ﮐﻬﻴﮑﻞ ﻭﺍﺣﺪ ﻭ ﻧﻔﺲ ﻭﺍﺣﺪﻩ ﻭ ﻧﻮﺭ ﻭﺍﺣﺪ ﻭ ﺭﻭﺡ ﻭﺍﺣﺪﻩ ﺑﺤﻴﺚ ﻳﮑﻮﻥ ﺍﻭﻟّﻬﻢ ﺁﺧﺮﻫﻢ ﻭ ﺁﺧﺮﻫﻢ ﺍﻭّﻟﻬﻢ ﻭ ﮐﻠّﻬﻢ ﻗﺎﻣﻮﺍ ﻋﻠﯽ ﺍﻣﺮﷲ ﻭ ﺷﺮّﻋﻮﺍ ﺷﺮﺍﻳﻊ ﺣﮑﻤﺔ ﷲ ﻭ ﮐﺎﻧﻮﺍ ﻣﻈﺎﻫﺮ ﻧﻔﺲ ﷲ ﻭ ﻣﻌﺎﺩﻥ ﻗﺪﺭﺓ ﷲ ﻭ ﻣﺨﺎﺯﻥ ﻭﺣﯽ ﷲ ﻭ ﻣﺸﺎﺭﻕ ﺷﻤﺲ ﷲ ﻭ ﻣﻄﺎﻟﻊ ﻧﻮﺭ ﷲ ﻭ ﺑﻬﻢ ﻅﻬﺮﺕ ﺁﻳﺎﺕ ﺍﻟﺘﺠﺮﻳﺪ ﻓﯽ ﺣﻘﺎﺋﻖ ﺍﻟﻤﻤﮑﻨﺎﺕ ﻭ ﻋﻼﻣﺎﺕ ﺍﻟﺘﻔﺮﻳﺪ ﻓﯽ ﺟﻮﻫﺮﻳّﺎﺕ ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ... ﻓﺎﻋﻠﻢ ﺑﺎﻥ ﷲ ﺗﺒﺎﺭﮎ ﻭ ﺗﻌﺎﻟﯽ ﻟﻦ ﻳﻈﻬﺮ ﺑﮑﻴﻨﻮﻧﻴّﺘﻪ ﻭ ﻻ ﺑﺬﺍﺗﻴّﺘﻪ ﻟﻢ ﻳﺰﻝ ﮐﺎﻥ ﻣﮑﻨﻮﻧﺎً ﻓﯽ ﻗﺪﻡ ﺫﺍﺗﻪ ﻭ ﻣﺨﺰﻭﻧﺎً ﻓﯽ ﺳﺮ ﻣﺪﻳّﺔ ﮐﻴﻨﻮﻧﺔ ﻓﻠﻤّﺎ ﺍﺭﺍﺩ ﺍﻅﻬﺎﺭ ﺟﻤﺎﻟﻪ ﻓﯽ ﺟﺒﺮﻭﺕ ﺍﻻﺳﻤﺎء ﻭ ﺍﺑﺮﺍﺯ ﺟﻼﻟﻪ ﻓﯽ ﻣﻠﮑﻮﺕ ﺍﻟﺼﻔﺎﺕ ﺍﻅﻬﺮ ﺍﻻﻧﺒﻴﺎء ﻣﻦ ﺍﻟﻐﻴﺐ ﺍﻟﯽ ﺍﻟﺸﻬﻮﺩ ﻟﻴﻤﺘﺎﺯ ﺍﺳﻤﻪ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﺳﻤﻪ ﺍﻟﺒﺎﻁﻦ ... ﺍﺫﺍ ﺛﺒﺖ ﺑﺎﻥ ﮐﻞ ﺍﻻﺳﻤﺎء ﻭ ﺍﻟﺼﻔﺎﺕ ﺗﺮﺟﻊ ﺍﻟﯽ ﻫﺬﻩ ﺍﻻﻧﻮﺍﺭ (۴۱ ۳۵ ﺍﻟﻤﻘﺪّﺳﺔ ﺍﻟﻤﺘﻌﺎﻟﻴﻪ )ﺁﺛﺎﺭ ﻗﻠﻢ ﺍﻋﻠﯽ ﺟﻠﺪ ﺳﻮّﻡ ﺹ ﭼﻨﺎﻧﮑﻪ ﻣﻼﺣﻈﻪ ﻣﯽ ﺷﻮﺩ ﺟﻮﺍﻫﺮ ﺍﻻﺳﺮﺍﺭ ﻧﻘﻄﻪ ﺍﻧﺘﻘﺎﻟﯽ ﺍﺯ ﻫﻔﺖ ﻭﺍﺩﯼ ﺑﻪ ﺍﻳﻘﺎﻥ ﺍﺳﺖ. ﺍﻳﻘﺎﻥ ﻣﺒﺎﺭﮎ ﺑﺨﻼﻑ ﻫﻔﺖ ﻭﺍﺩﯼ ﺍﺳﺎﺳﺎً ﺑﻪ ﺗﺤﻠﻴﻞ ﻣﺴﺎﺋﻞ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﺎﻫﻴّﺖ ﺍﺩﻳﺎﻥ ﻭ ﻣﻈﺎﻫﺮ ﻣﻘﺪّﺳﻪ ﻭ ﻟﺰﻭﻡ ﺍﺳﺘﻤﺮﺍﺭ ﻓﻴﻮﺿﺎﺕ ﺍﻟﻬﻴّﻪ ﻭ ﺗﻔﺴﻴﺮ ﺗﺎﺭﻳﺨﯽ ﮐﺘﺐ ﻣﻘﺪّﺳﻪ ﺗﺄﮐﻴﺪ ﻣﯽ ﻧﻤﺎﻳﺪ. ﺩﺭ ﺍﻳﻦ ﭼﺎﺭﭼﻮﺏ ﺍﺳﺖ ﮐﻪ ﺭﺍﺑﻄﻪ ﺗﻮﺣﻴﺪ ﻭ ﺗﻔﺼﻴﻞ ﮐﻪ ﻗﺒﻼً ﺩﺭ ﺟﻮﺍﻫﺮ ﺍﻻﺳﺮﺍﺭ ﺑﻨﺤﻮ ﺍﺟﻤﺎﻝ ﻣﻄﺮﺡ ﺷﺪﻩ ﺑﻮﺩ ﻣﺤﻮﺭ ﻣﺒﺎﺣﺚ ﺍﻳﻘﺎﻥ ﺷﺮﻳﻒ ﻣﯽ ﮔﺮﺩﺩ. ﺑﺮ ﻁﺒﻖ ﻣﺘﺼﻮّﻓﻴﻦ ﻭ ﻧﻴﺰ ﺍﮐﺜﺮ ﻓﻼﺳﻔﻪ ﺍﺳﻼﻣﯽ ﺩﺭﮎ ﺣﻘﻴﻘﯽ ﻣﻔﻬﻮﻡ ﺗﻮﺣﻴﺪ ﻣﺴﺘﻠﺰﻡ ﺍﺳﺘﻌﻼء ﺍﺯ ﺷﺮﺍﻳﻊ ﺍﻟﻬﯽ ﻭ ﻧﺒﻮّﺕ ﺗﺎﺭﻳﺨﯽ ﺍﺳﺖ. ﺑﺮ ﻁﺒﻖ ﻧﻈﺮ ﺍﻳﺸﺎﻥ ﺗﻮﺣﻴﺪ ﮐﻪ ﺣﻘﻴﻘﺖ ﺭﺍﺳﺘﻴﻦ ﺍﺳﺖ ﺩﺭ ﺧﻮﺭ ﺩﺭﮎ ﻋﻘﻼء ﻭ ﻋﺮﻓﺎء ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻣﻘﺎﻡ ﺗﻔﺼﻴﻞ ﻭ ﮐﺜﺮﺕ ﻭ ﻧﺒﻮّﺕ ﺭﺍ ﮐﻨﺎﺭ ﮔﺬﺍﺭﺩﻩ ﻭ ﺑﻪ ﺁﻥ ﻧﻴﺎﺯﯼ ﻧﺪﺍﺭﻧﺪ. ﺑﺎﻟﻌﮑﺲ ﻋﺎﻣّﻪ ﻣﺮﺩﻡ ﻣﺤﺘﺎﺝ ﺑﻪ ﻧﺒﻮّﺕ ﺗﺎﺭﻳﺨﯽ ﻭ ﺷﺮﻳﻌﺖ ﻣﯽ ﺑﺎﺷﻨﺪ ﭼﺮﺍ ﮐﻪ ﺍﺯ ﺩﺭﮎ ﺗﻮﺣﻴﺪ ﻭﺍﻗﻌﯽ ﻋﺎﺟﺰﻧﺪ ﻭ ﺑﺪﺍﻥ ﺭﺍﻩ ﻧﺪﺍﺭﻧﺪ. ﺍﻣّﺎ ﺑﺎﻟﻌﮑﺲ ﺍﻣﺮ ﺑﻬﺎﺋﯽ ﺭﺍ ﻋﻘﻴﺪﻩ ﭼﻨﺎﻥ ﺍﺳﺖ ﮐﻪ ﻣﻘﺎﻡ ﺗﻔﺼﻴﻞ ﻳﻌﻨﯽ ﺗﮑﺎﻣﻞ ﺍﺩﻳﺎﻥ ﺑﺮ ﺣﺴﺐ ﺗﺤﻮّﻝ ﺗﺎﺭﻳﺨﯽ ﺗﻨﻬﺎ ﺭﺍﻩ ﺍﻓﺎﺿﻪ ﻭ ﺗﺠﻠّﯽ ﻣﻘﺎﻡ ﺗﻮﺣﻴﺪ ﺍﺳﺖ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺩﺭ ﻓﻠﺴﻔﻪ ﺑﻬﺎﺋﯽ ﺍﺻﻞ ﺗﻮﺣﻴﺪ ﻭ ﺍﺻﻞ ﺗﻔﺼﻴﻞ )ﺗﺎﺭﻳﺦ( ﺑﻪ ﻳﮑﺪﻳﮕﺮ ﭘﻴﻮﻧﺪ ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﻏﻴﺮ ﻗﺎﺑﻞ ﺍﻧﻔﮑﺎﮎ ﻣﯽ ﮔﺮﺩﻧﺪ. ﺍﮐﻨﻮﻥ ﻭﻗﺖ ﺁﻥ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺗﺤﻮّﻝ ﻗﺎﻁﻌﺎﻧﻪ ﻣﻔﻬﻮﻡ ﺳﻠﻮﮎ ﻭ ﺗﺒﺪﻳﻞ ﺁﻥ ﺑﻪ ﺍﺻﻞ ﺗﮑﺎﻣﻞ ﺗﺎﺭﻳﺦ ﺟﻮﺍﻣﻊ ﻭ ﺍﺩﻳﺎﻥ ﺩﺭ ﺍﻳﻘﺎﻥ ﻣﺒﺎﺭﮎ ﺍﺷﺎﺭﻩ ﻧﻤﺎﺋﻴﻢ. ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺍﻳﻘﺎﻥ ﺷﺮﻳﻒ ﺩﺭ ﺧﺼﻮﺹ ﺷﺮﺍﻳﻂ ﺳﺎﻟﮏ ﻭ ﺳﻠﻮﮎ ﺑﺤﺚ ﻓﺮﻣﻮﺩﻩ ﻭ ﺁﻧﮕﺎﻩ ﻣﺘﺬﮐّﺮ ﻣﯽ ﺷﻮﻧﺪ ﮐﻪ ﺍﮔﺮ ﺳﺎﻟﮏ ﺑﻪ ﺁﺩﺍﺏ ﻭ ﺍﺧﻼﻕ ﺍﻟﻬﯽ ﻣﺘﺨﻠّﻖ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﺳﻠﻮﮎ ﻣﻮﻓّﻖ ﮔﺸﺖ ﺑﻪ "ﻣﺪﻳﻨﻪ ﺍﻟﻬﯽ" ﻓﺎﺋﺰ ﺧﻮﺍﻫﺪ ﺷﺪ. ﺑﻪ ﻳﺎﺩ ﺑﻴﺎﻭﺭﻳﻢ ﮐﻪ ﻣﺮﺍﺣﻞ ﺳﻠﻮﮎ ﻫﻤﻮﺍﺭﻩ ﺑﺸﮑﻞ ﻫﻔﺖ ﻭﺍﺩﯼ ﻳﺎ ﻫﻔﺖ ﺷﻬﺮ )ﻣﺪﻳﻨﻪ( ﺫﮐﺮ ﺷﺪﻩ ﺍﺳﺖ. ﺩﺭ ﺍﻳﻘﺎﻥ ﻣﺒﺎﺭﮎ ﻟﻔﻆ ﻣﺪﻳﻨﻪ ﻣﺆﮐّﺪ ﻣﯽ ﮔﺮﺩﺩ. ﺣﺪّ ﺍﻋﻼﯼ ﺳﻠﻮﮎ ﻧﻴﻞ ﺑﻪ ﺁﺧﺮﻳﻦ ﻣﺮﺣﻠﻪ ﻳﻌﻨﯽ ﺷﻬﺮ ﺧﺪﺍﺳﺖ. ﺍﻳﻦ ﺷﻬﺮ ﺑﺮ ﺧﻼﻑ ﺗﺼﻮّﺭ ﺍﻧﻔﺮﺍﺩﯼ ﻭ ﺍﻳﺴﺘﺎﯼ ﺳﻠﻮﮎ٬ ﻳﮑﯽ ﺷﺪﻥ ﺑﺎ ﻏﻴﺐ ﻣﻨﻴﻊ ﻻﻳﺪﺭﮎ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻣﻘﺎﻡ ﻣﻈﻬﺮﻳّﺖ ﻭ ﺩﻳﺎﻧﺖ ﺟﺪﻳﺪ ﺍﺳﺖ. ﺑﮕﺬﺍﺭﻳﺪ ﺗﺎ ﺑﻪ ﺍﻳﻘﺎﻥ ﺭﺟﻮﻉ ﻧﻤﻮﺩﻩ ﻭ ﻅﻬﻮﺭ ﻓﻠﺴﻔﻪ ﻭ ﺍﻟﻬﻴّﺎﺕ ﺑﺪﻳﻌﯽ ﺩﺭ ﺣﻴﻄﻪ ﻋﺮﻓﺎﻥ ﺭﺍ ﻧﻈﺎﺭﻩ ﮐﻨﻴﻢ. ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﻣﯽ ﻓﺮﻣﺎﻳﻨﺪ: " ﻭ ﭼﻮﻥ ﺳﺮﺍﺝ ﻁﻠﺐ ﻭ ﻣﺠﺎﻫﺪﻩ ﻭ ﺫﻭﻕ ﻭ ﺷﻮﻕ ﻭ ﻋﺸﻖ ﻭ ﻭﻟﻪ ﻭ ﺟﺬﺏ ﻭ ﺣﺐّ ﺩﺭ ﻗﻠﺐ ﺭﻭﺷﻦ ﺷﺪ ﻭ ﻧﺴﻴﻢ ﻣﺤﺒّﺖ ﺍﺯ ﺷﻄﺮ ﺍﺣﺪﻳّﻪ ﻭﺯﻳﺪ ﻅﻠﻤﺖ ﺿﻼﻟﺖ ﺷﮏ ﻭ ﺭﻳﺐ ﺯﺍﻳﻞ ﺷﻮﺩ ﻭ ﺍﻧﻮﺍﺭ ﻋﻠﻢ ﻭ ﻳﻘﻴﻦ ﻫﻤﻪ ﺍﺭﮐﺎﻥ ﻭﺟﻮﺩ ﺭﺍ ﺍﺣﺎﻁﻪ ﻧﻤﺎﻳﺪ ﺩﺭ ﺁﻥ ﺣﻴﻦ ﺑﺸﻴﺮ ﻣﻌﻨﻮﯼ ﺑﺒﺸﺎﺭﺕ ﺭﻭﺣﺎﻧﯽ ﺍﺯ ﻣﺪﻳﻨﻪ ﺍﻟﻬﯽ ﭼﻮﻥ ﺻﺒﺢ ﺻﺎﺩﻕ ﻁﺎﻟﻊ ﺷﻮﺩ ﻭ ﻗﻠﺐ ﻭ ﻧﻔﺲ ﻭ ﺭﻭﺡ ﺭﺍ ﺑﻪ ﺻﻮﺭ ﻣﻌﺮﻓﺖ ﺍﺯ ﻧﻮﻡ ﻏﻔﻠﺖ ﺑﻴﺪﺍﺭ ﻧﻤﺎﻳﺪ ... ﻗﺴﻢ ﺑﺨﺪﺍ ﮐﻪ ﺍﮔﺮ ﺳﺎﻟﮏ ﺳﺒﻴﻞ ﻫﺪﯼ ﻭ ﻁﺎﻟﺐ ﻣﻌﺎﺭﺝ ﺗﻘﯽ ﺑﻪ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﻠﻨﺪ ﺍﻋﻠﯽ ﻭﺍﺻﻞ ﮔﺮﺩﺩ٬ ﺭﺍﺋﺤﻪ ﺣﻖ ﺭﺍ ﺍﺯ ﻓﺮﺳﻨﮕﻬﺎﯼ ﺑﻌﻴﺪﻩ ﺍﺳﺘﻨﺸﺎﻕ ﻧﻤﺎﻳﺪ ﻭ ﺻﺒﺢ ﻧﻮﺭﺍﻧﯽ ﻫﺪﺍﻳﺖ ﺭﺍ ﺍﺯ ﻣﺸﺮﻕ ﮐﻞ ﺷﯽء ﺍﺩﺭﺍﮎ ﮐﻨﺪ ... ﻭ ﺩﻣﺎﻍ ﺟﺎﻥ ﭼﻮﻥ ﺍﺯ ﺯﮐﺎﻡ ﮐﻮﻥ ﻭ ﺍﻣﮑﺎﻥ ﭘﺎﮎ ﺷﺪ ﺍﻟﺒﺘّﻪ ﺭﺍﺋﺤﻪ ﺟﺎﻧﺎﻥ ﺭﺍ ﺍﺯ ﻣﻨﺎﺯﻝ ﺑﻌﻴﺪﻩ ﺑﻴﺎﺑﺪ ﻭ ﺍﺯ ﺍﺛﺮ ﺁﻥ ﺭﺍﺋﺤﻪ ﺑﻪ ﻣﺼﺮ ﺍﻳﻘﺎﻥ ﺣﻀﺮﺕ ﻣﻨّﺎﻥ ﻭﺍﺭﺩ ﺷﻮﺩ ﻭ ﺑﺪﺍﻳﻊ ﺣﮑﻤﺖ ﺣﻀﺮﺕ ﺳﺒﺤﺎﻧﯽ ﺭﺍ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺭﻭﺣﺎﻧﯽ ﻣﺸﺎﻫﺪﻩ ﮐﻨﺪ ﻭ ﺟﻤﻴﻊ ﻋﻠﻮﻡ ﻣﮑﻨﻮﻧﻪ ﺭﺍ ﺍﺯ ﺍﻁﻮﺍﺭ ﻭﺭﻗﻪ ﺷﺠﺮﻩ ﺁﻥ ﻣﺪﻳﻨﻪ ﺍﺳﺘﻤﺎﻉ ﻧﻤﺎﻳﺪ ﻭ ﺍﺯ ﺗﺮﺍﺏ ﺁﻥ ﻣﺪﻳﻨﻪ ﺗﺴﺒﻴﺢ ﻭ ﺗﻘﺪﻳﺲ ﺭﺏ ﺍﻻﺭﺑﺎﺏ ﺑﮕﻮﺵ ﻅﺎﻫﺮ ﻭ ﺑﺎﻁﻦ ﺑﺸﻨﻮﺩ ﻭ ﺍﺳﺮﺍﺭ ﺭﺟﻮﻉ ﻭ ﺍﻳﺎﺏ ﺭﺍ ﺑﻪ ﭼﺸﻢ ﺳﺮ ﻣﻼﺣﻈﻪ ﻓﺮﻣﺎﻳﺪ ﭼﻪ ﺫﮐﺮ ﻧﻤﺎﻳﻢ ﺍﺯ ﺁﺛﺎﺭ ﻭ ﻋﻼﻣﺎﺕ ﻭ ﻅﻬﻮﺭﺍﺕ ﻭ ﺗﺠﻠﻴّﺎﺕ ﮐﻪ ﺑﺎﻣﺮ ﺳﻠﻄﺎﻥ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺩﺭ ﺁﻥ ﻣﺪﻳﻨﻪ ﻣﻘﺮّﺭ ﺷﺪﻩ ﺑﯽ ﺁﺏ ﺭﻓﻊ ﻋﻄﺶ ﻧﻤﺎﻳﺪ ﻭ ﺑﯽ ﻧﺎﺭ ﺣﺮﺍﺭﺕ ﻣﺤﺒّﺖ ﷲ ﺑﻴﻔﺰﺍﻳﺪ ... ﻭ ﻣﺠﺎﻫﺪﻳﻦ ﻓﯽ ﷲ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻣﺎ ﺳﻮﯼ  ﭼﻨﺎﻥ ﺑﻪ ﺁﻥ ﻣﺪﻳﻨﻪ ﺍﻧﺲ ﮔﻴﺮﻧﺪ ﮐﻪ ﺁﻧﯽ ﺍﺯ ﺁﻥ ﻣﻨﻔﮏ ﻧﺸﻮﻧﺪ ﺩﻻﺋﻞ ﻗﻄﻌﻴّﻪ ﺭﺍ ﺍﺯ ﺳﻨﺒﻞ ﺁﻥ ﻣﺤﻔﻞ ﺷﻨﻮﻧﺪ ﻭ ﺑﺮﺍﻫﻴﻦ ﻭﺍﺿﺤﻪ ﺭﺍ ﺍﺯ ﺟﻤﺎﻝ ﮔﻞ ﻭ ﻧﻮﺍﯼ ﺑﻠﺒﻞ ﺍﺧﺬ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﻳﻦ ﻣﺪﻳﻨﻪ ﺩﺭ ﺭﺃﺱ ﻫﺰﺍﺭ ﺳﻨﻪ ﺍﻭ ﺍﺯ ﻳﺪ ﺍﻭ ﺍﻗﻞّ ﺗﺠﺪﻳﺪ ﺷﻮﺩ ﻭ ﺗﺰﺋﻴﻦ ﻳﺎﺑﺪ ﭘﺲ ﺍﯼ ﺣﺒﻴﺐ ﻣﻦ ﺑﺎﻳﺪ ﺟﻬﺪﯼ ﻧﻤﻮﺩ ﺗﺎ ﺑﻪ ﺁﻥ ﻣﺪﻳﻨﻪ ﻭﺍﺻﻞ ﺷﻮﻳﻢ ﻭ ﺑﻪ ﻋﻨﺎﻳﺖ ﺍﻟﻬﻴّﻪ ﻭ ﺗﻔﻘّﺪﺍﺕ ﺭﺑّﺎﻧﻴﻪ ﮐﺸﻒ ﺳﺒﺤﺎﺕ ﺟﻼﻝ ﻧﻤﺎﺋﻴﻢ ﺗﺎ ﺑﻪ ﺍﺳﺘﻘﺎﻣﺖ ﺗﻤﺎﻡ ﺟﺎﻥ ﭘﮋﻣﺮﺩﻩ ﺭﺍ ﺩﺭ ﺭﻩ ﻣﺤﺒﻮﺏ ﺗﺎﺯﻩ ﻧﺜﺎﺭ ﻧﻤﺎﺋﻴﻢ ﻭ ﺻﺪ ﻫﺰﺍﺭ ﻋﺠﺰ ﻭ ﻧﻴﺎﺯ ﺁﺭﻳﻢ ﺗﺎ ﺑﺂﻥ ﻓﺎﺋﺰ ﺷﻮﻳﻢ ﻭ ﺁﻥ ﻣﺪﻳﻨﻪ ﮐﺘﺐ ﺍﻟﻬﻴّﻪ ﺍﺳﺖ ﺩﺭ ﻫﺮ ﻋﻬﺪﯼ ﻣﺜﻼً ﺩﺭ ﻋﻬﺪ ﻣﻮﺳﯽ ﺗﻮﺭﺍﺕ ﺑﻮﺩ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﻋﻴﺴﯽ ﺍﻧﺠﻴﻞ ﻭ ﺩﺭ ﻋﻬﺪ ﻣﺤﻤّﺪ ﺭﺳﻮﻝ ﷲ ﻓﺮﻗﺎﻥ ﻭ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺑﻴﺎﻥ ﻭ ﺩﺭ ﻋﻬﺪ ﻣﻦ ﻳﺒﻌﺜﻪ ﷲ ﮐﺘﺎﺏ ﺍﻭ ﮐﻪ ﺭﺟﻮﻉ ﮐﻞ ﮐﺘﺐ ﺑﻪ ﺁﻥ ۱۰۵ _۱۰۲ ﺍﺳﺖ ﻭ ﻣﻬﻴﻤﻦ ﺍﺳﺖ ﺑﺮ ﺟﻤﻴﻊ ﮐﺘﺐ" ﺍﻳﻘﺎﻥ  ﺹ ﺧﻮﺍﻧﻨﺪﻩ ﻋﺰﻳﺰ ﻻﺯﻡ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺯﻳﺒﺎﺋﯽ ﻭ ﻋﻈﻤﺖ ﺑﻴﺎﻧﺎﺕ ﻓﻮﻕ ﺗﻮﺟّﻪ ﻧﻤﺎﻳﺪ. ﺗﺄﮐﻴﺪ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺑﺮ ﺍﻳﻨﮑﻪ ﻏﺎﻳﺖ ﺳﻠﻮﮎ ﻣﺪﻳﻨﺔ ﷲ ﺑﻮﺩﻩ ﻭ ﺍﻳﻨﮑﻪ ﻣﺪﻳﻨﺔ ﷲ ﻅﻬﻮﺭ ﺟﺪﻳﺪ ﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻟﻬﯽ ﺍﺳﺖ ﺩﺭ ﺁﻥ ﻭﺍﺣﺪ ﺑﻪ ﺩﻭ ﺣﻘﻴﻘﺖ ﻟﻄﻴﻒ ﺩﻳﮕﺮ ﻫﻢ ﺍﺷﺎﺭﻩ ﻣﯽ ﻧﻤﺎﻳﺪ. ﺍﻭّﻝ ﺁﻧﮑﻪ ﻣﺪﻳﻨﺔ ﷲ ﻧﺎﻡ ﻭ ﻟﻘﺐ ﻗﺪﻳﻤﯽ ﺑﻐﺪﺍﺩ ﺍﺳﺖ ﮐﻪ ﺑﺪﺍﻥ ﺩﺍﺭﺍﻟﺴّﻼﻡ ﻭ ﻣﺪﻳﻨﺔ ﷲ ﺍﻁﻼﻕ ﺷﺪﻩ ﺍﺳﺖ. ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺩﺭ ﺣﻴﻦ ﻧﺰﻭﻝ ﺍﻳﻘﺎﻥ ﺧﻮﺩ ﺩﺭ

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