جغرافیای دل در آثار بهائی

12/15/2016

Pazhuheshnameh ﯽ ﺟﻐﺭﺍﻓﻳﺎﯼ ﺩﻝ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋ

ﻁﻮﺑﯽ ﺍﺯ ﺑﺮﺍﯼ ﻧﻔﺴﯽ ﮐﻪ ﻗﻠﺐ ﻭ ﺑﺼﺮ ﻭ ﺳﻤﻊ ﺭﺍ ﺍﺯ ﺩﻧﻴﺎ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺁﻥ ﺍﺯ ﺁﺛﺎﺭ ﻭ ﺍﺛﻤﺎﺭ ﻭ ﻗﺼﺺ ﻭ ﺍﺧﺒﺎﺭ ﺍﺳﺖ ﻣﻘﺪّﺱ ﻧﻤﻮﺩ ﻭ ﺑﻪ .(3)  ﺑﺼﺮ ﻭ ﺳﻤﻊ ﺧﻮﺩ ﺩﺭ ﺁﻧﭽﻪ ﻅﺎﻫﺮ ﺷﺪﻩ ﺗﻔﮑّﺮ ﮐﺮﺩ.ﺍﻭ ﺍﺯ ﺍﻫﻞ ﺑﻬﺎء ﺍﺯ ﻗﻠﻢ ﺍﻋﻠﯽ ﺩﺭ ﺻﺤﻴﻔﮥ ﺣﻤﺮﺍء ﻣﺬﮐﻮﺭ ﻭ ﻣﺴﻄﻮﺭ ﺍﯼ ﺑﺮﺍﺩﺭ ﻣﻦ ﻗﻠﺐ ﻟﻄﻴﻒ ﺑﻤﻨﺰﻟﮥ ﺁﺋﻴﻨﻪ ﺍﺳﺖ. ﺁﻧﺮﺍ ﺑﺼﻴﻘﻞ ﺣﺐّ ﻭ ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻣﺎﺳﻮﯼ ﷲ ﭘﺎﮎ ﮐﻦ ﺗﺎ ﺁﻓﺘﺎﺏ ﺣﻘﻴﻘﯽ ﺩﺭ ﺁﻥ ﺟﻠﻮﻩ ﻧﻤﺎﻳﺪ ﻭ ﺻﺒﺢ ﺍﺯﻟﯽ ﻁﺎﻟﻊ ﺷﻮﺩ... ﻭ ﭼﻮﻥ ﺍﻧﻮﺍﺭ ﺗﺠﻠّﯽ ﺳﻠﻄﺎﻥ ﺍﺣﺪﻳّﻪ ﺑﺮ ﻋﺮﺵ ﻗﻠﺐ ﻭ ﺩﻝ ﺟﻠﻮﺱ ﻧﻤﻮﺩ ﻧﻮﺭ ﺍﻭ ﺩﺭ ﺟﻤﻴﻊ ﺍﻋﻀﺎء ﻭ ﺍﺭﮐﺎﻥ ﻅﺎﻫﺮ ﻣﯽ ﺷﻮﺩ... ﺯﻳﺮﺍ ﮐﻪ ﺻﺎﺣﺐ ﺑﻴﺖ ﺩﺭ ﺑﻴﺖ ﺧﻮﺩ ﺗﺠﻠّﯽ ﻧﻤﻮﺩﻩ ﻭ ﺍﺭﮐﺎﻥ ﺑﻴﺖ ﻫﻤﻪ ﺍﺯ ﻧﻮﺭ ﺍﻭ ﺭﻭﺷﻦ ﻭ ﻣﻨﻮّﺭ ﺷﺪﻩ ﻭ ﻓﻌﻞ ﻭ ﺍﺛﺮ ﻧﻮﺭ ﺍﺯ ﻣﻨﻴﺮ .(4)  ﺍﺳﺖ. ﺍﻳﻨﺴﺘﮑﻪ ﻫﻤﻪ ﺑﺎﻭ ﺣﺮﮐﺖ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﻪ ﺍﺭﺍﺩﮤ ﺍﻭ ﻗﻴﺎﻡ ﮐﻨﻨﺪ ﻭ ﺍﻳﻨﺴﺖ ﺁﻥ ﭼﺸﻤﻪ ﺍﯼ ﮐﻪ ﻣﻘﺮّﺑﻴﻦ ﺍﺯ ﺁﻥ ﻣﯽ ﻧﻮﺷﻨﺪ  – ﺩﻝ ﺑﻌﻨﻮﺍﻥ ﻁﺮﻳﻖ ﺳﻠﻮﮎ ﻭ ﺭﻭﺵ ﺷﻨﺎﺳﺎﺋﯽ ﺣﻘﻴﻘﺖ 1  ﻗﺒﻞ ﺍﺯ ﻫﺮﭼﻴﺰ ﺍﺻﻞ ﺩﻝ ﺍﺻﻞ ﺳﻠﻮﮎ ﺭﻭﺣﺎﻧﯽ ﺍﺳﺖ. ﻫﺪﻑ ﺍﺯ ﺳﻠﻮﮎ ﺭﻭﺣﺎﻧﯽ ﺭﺳﻴﺪﻥ ﺑﻪ ﺣﻘﻴﻘﺖ ﻫﺴﺘﯽ ﺍﺳﺖ. ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺻﻞ ﺩﻝ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﯽ ﻗﺒﻞ ﺍﺯ ﻫﻤﻪ ﺍﺻﻠﯽ ﺍﺳﺖ ﻣﻌﺮﻓﺖ ﺷﻨﺎﺳﺎﻧﻪ. ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻣﻔﻬﻮﻡ ﺩﻝ ﭘﻴﺶ ﺍﺯ ﻫﺮﭼﻴﺰ ﺑﺤﺜﯽ ﺍﺳﺖ ﺩﺭ ﺑﺎﺭﮤ ﺭﻭﺵ ﺩﺭﮎ ﺣﻘﻴﻘﺖ. ﻫﻤﭽﻨﺎﻧﮑﻪ ﺑﺎﺭﻫﺎ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﯽ ﺗﺄﮐﻴﺪ ﺷﺪﻩ ﺍﺳﺖ ﺍﻭّﻟﻴﻦ ﺗﻌﻠﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺍﺻﻞ ﺗﺮﮎ ﺗﻘﺎﻟﻴﺪ ﻭ ﺗﺤﺮّﯼ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺍﻭّﻟﻴﻦ ﻣﻔﻬﻮﻡ ﺩﻝ ﻫﻤﺎﻥ ﺍﺻﻞ ﺗﺤﺮّﯼ ﺣﻘﻴﻘﺖ ﺍﺳﺖ. ﺍﻟﺒﺘّﻪ ﺑﺤﺚ ﺟﺎﻣﻊ ﺩﺭ ﻣﻮﺭﺩ ﻧﻈﺮﻳّﻪ ﺣﻘﻴﻘﺖ ﻭ ﺭﻭﺵ ﻧﻴﻞ ﺑﻪ ﺣﻘﻴﻘﺖ ﺧﺎﺭﺝ ﺍﺯ ﺣﻮﺻﻠﮥ ﺍﻳﻦ ﻣﻘﺎﻟﮥ ﮐﻮﺗﺎﻩ ﺍﺳﺖ ﻭ ﻧﻴﺎﺯﻣﻨﺪ ﻣﻘﺎﻟﻪ ﻭ ﮐﺘﺎﺑﯽ ﺟﺪﺍﮔﺎﻧﻪ. ﺍﻣّﺎ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻫﺮ ﻗﺪﺭ ﻫﻢ ﺑﺎﺧﺘﺼﺎﺭ٬ ﻁﺮﺣﯽ ﮐﻠّﯽ ﺍﺯ ﻣﻔﻬﻮﻡ ﺣﻘﻴﻘﺖ ﻭ ﺳﻠﻮﮎ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﯽ ﺭﺍ ﺗﺼﻮﻳﺮ ﻧﻤﺎﺋﻴﻢ. ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﺍﺻﻞ ﺗﺮﮎ ﺗﻘﺎﻟﻴﺪ ﻭ ﺗﺤﺮّﯼ ﺣﻘﻴﻘﺖ ﺍﻭّﻟﻴﻦ ﺗﻌﻠﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺍﺳﺖ ﺑﻬﻤﻴﻦ ﺟﻬﺖ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺁﺛﺎﺭ ﺍﻳﺸﺎﻥ ﻣﺴﺘﻘﻴﻤﺎً ﺑﻪ ﺑﺤﺚ ﺩﺭ ﺑﺎﺭﮤ ﺭﻭﺵ ﺷﻨﺎﺳﺎﺋﯽ ﺣﻘﻴﻘﺖ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ. ﺍﻳﻦ ﺑﺤﺚ ﺑﺸﮑﻞ ﺗﺤﻘﻴﻖ ﺩﺭ ﺑﺎﺭﮤ ﺷﺮﺍﻳﻂ ﺳﻠﻮﮎ ﻭ ﻟﻮﺍﺯﻡ ﻭ ﺭﻭﺵ ﺷﻨﺎﺳﺎﺋﯽ ﻅﺎﻫﺮ ﻣﯽ ﮔﺮﺩﺩ. ﺩﺭ ﺁﻏﺎﺯ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺟﻤﻠﻪ ﺍﯼ ﺍﺯ ﻳﮑﯽ ﺍﺯ ﺁﺛﺎﺭ ﻋﺮﻓﺎﻧﯽ ﻭ ﺍﺧﻼﻗﯽ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ٬ ﻳﻌﻨﯽ ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ٬ ﻧﻘﻞ ﮔﺮﺩﻳﺪ. ﺟﺎﻟﺐ ﺍﺳﺖ ﮐﻪ ﻧﻪ ﺗﻨﻬﺎ ﺍﻳﻦ ﺑﻴﺎﻥ ﺍﻭّﻟﻴﻦ ﺑﻴﺎﻥ ﺍﺯ ﺳﻠﺴﻠﻪ ﺑﻴﺎﻧﻬﺎﯼ ﮐﻠﻤﺎﺕ ﻣﮑﻨﻮﻧﻪ ﺍﺳﺖ ﺑﻠﮑﻪ ﺑﻌﻼﻭﻩ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﻫﻤﺎﻥ ﺑﻴﺎﻥ ﺑﻪ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﭘﻴﺶ ﻓﺮﺽ ﻫﺮﮔﻮﻧﻪ ﺑﺤﺚ ﻭ ﺑﻴﺎﻥ ﺩﻳﮕﺮﯼ ﻧﻴﺰ ﻣﯽ ﺑﺎﺷﺪ ﺗﺄﮐﻴﺪ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ. ﺍﻳﻦ ﺑﻴﺎﻥ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺳﺖ: ﻳﺎ ﺍﺑﻦ ﺍﻟﺮّﻭﺡ ﻓﯽ ﺍﻭّﻝ ﺍﻟﻘﻮﻝ ﺍﻣﻠﮏ ﻗﻠﺒﺎً ﺟﻴّﺪﺍً ﺣﺴﻨﺎً ﻣﻨﻴﺮﺍً ﻟﺘﻤﻠﮏ ﻣﻠﮑﺎً ﺩﺍﺋﻤﺎً ﺑﺎﻗﻴﺎً ﺍﺯﻻً ﻗﺪﻳﻤﺎً. ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﺯﻳﺒﺎ ﻭ ﺷﮑﻮﻫﻤﻨﺪ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺍﻭّﻟﻴﻦ ﻗﻮﻝ٬ ﮔﻔﺘﺎﺭﯼ ﮐﻪ ﭘﻴﺶ ﻓﺮﺽ ﻫﺮﮔﻮﻧﻪ ﺑﺤﺚ ﻋﺮﻓﺎﻧﯽ ﻭ ﺍﺧﻼﻗﯽ ﺍﺳﺖ٬ ﺑﻪ ﺷﮑﻞ ﻟﺰﻭﻡ ﺩﺳﺘﻴﺎﺑﯽ ﺑﻪ ﺩﻝ ﭘﺎﮎ ﻣﻌﺮّﻓﯽ ﻣﯽ ﻓﺮﻣﺎﻳﻨﺪ. ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﻥ ﺗﺄﮐﻴﺪ ﻣﯽ ﺷﻮﺩ ﮐﻪ ﺍﮔﺮ ﺁﺩﻣﯽ ﺩﻝ ﺭﻭﺷﻦ ﻭ ﺗﺎﺑﻨﺎﮎ ﻳﺎﺑﺪ ﺩﺭ ﺁﻧﺼﻮﺭﺕ ﺑﻪ ﻫﻤﻪ ﭼﻴﺰ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﻳﺎ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺩﺳﺘﻴﺎﺑﯽ ﺑﻪ ﻗﻠﺐ ﭘﺎﮎ ﻭﺳﻴﻠﻪ ﻭ ﺗﻀﻤﻴﻦ ﺩﺳﺘﻴﺎﺑﯽ ﺑﻪ ﺳﻠﻄﻨﺖ ﺩﺍﺋﻤﯽ ﻭ ﭘﺎﻳﺪﺍﺭ ﺍﺳﺖ. ﻳﮑﯽ ﺍﺯ ﻣﻬﻤّﺘﺮﻳﻦ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎء ﷲ ﮐﺘﺎﺏ ﻣﺴﺘﻄﺎﺏ ﺍﻳﻘﺎﻥ ﺍﺳﺖ. ﺍﻳﻦ ﺍﺛﺮ ﮐﻪ ﺩﺭ ﺍﻭﺍﺧﺮ ﺍﻗﺎﻣﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﺑﻐﺪﺍﺩ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﺍﺯ ﺩﻭ ﺑﺨﺶ ﺗﺸﮑﻴﻞ ﻣﯽ ﻳﺎﺑﺪ. ﺑﺨﺶ ﺍﻭّﻝ ﺑﺤﺜﯽ ﺍﺳﺖ ﺩﺭ ﻣﻮﺭﺩ ﺭﺍﻩ ﺩﺭﺳﺖ ﺗﺤﻘﻴﻖ ﻭ ﺷﻨﺎﺳﺎﺋﯽ. ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺑﺨﺶ ﺍﻭّﻝ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﮔﻔﺘﺎﺭﯼ ﺍﺳﺖ ﺩﺭ ﺧﺼﻮﺹ ﻣﺴﺌﻠﮥ ﺭﻭﺷﻦ. ﺑﺨﺶ ﺩﻭﻡ ﺗﻮﺿﻴﺤﯽ ﺍﺳﺖ ﺩﺭ ﻣﻮﺭﺩ ﺍﺻﻞ ﻣﻈﻬﺮﻳّﺖ ﮐﻪ ﺍﺯ ﻁﺮﻳﻖ ﺁﻥ ﺑﻪ ﺍﻧﻮﺍﻉ ﭘﺮﺳﺸﻬﺎ ﺩﺭ ﺑﺎﺏ ﺍﻟﻬﻴﺎﺕ ﻭ ﺩﺷﻮﺍﺭﻳﻬﺎﯼ ﻣﺮﺑﻮﻁ ﺑﻪ ﺗﺮﮎ ﻣﻌﺎﻧﯽ ﮐﺘﺐ ﻣﻘﺪّﺳﻪ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﻣﯽ ﺷﻮﺩ. ﺍﻣّﺎ ﺍﺯ ﻧﻘﻄﻪ ﻧﻈﺮ ﺧﻮﺩ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺍﺻﻞ ﻣﻄﻠﺐ ﻫﻤﺎﻥ ﺑﺨﺶ ﺍﻭّﻝ ﺍﺳﺖ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﺑﺮﺍﯼ ﺭﺳﻴﺪﻥ ﺑﻪ ﺣﻘﻴﻘﺖ ﺭﻭﺣﺎﻧﯽ ﻭ ﺗﻮﻓﻴﻖ ﺩﺭ ﺳﻠﻮﮎ ﻋﺮﻓﺎﻧﯽ ﻫﻤﺎﻥ ﺑﺨﺶ ﺍﻭّﻝ ﮐﺎﻓﯽ ﺍﺳﺖ. ﺩﺭ ﺣﻘﻴﻘﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺑﺨﺎﻁﺮ ﺿﻌﻒ ﺗﮑﺎﻣﻞ ﺭﻭﺣﺎﻧﯽ ﻣﺮﺩﻡ ﺑﻮﺩ ﮐﻪ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺳﺆﺍﻻﺕ ﺳﻨّﺘﯽ ﺩﺭ ﻣﻮﺭﺩ ﺣﻘّﺎﻧﻴّﺖ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﯽ ﺭﺍ ﺩﺭ ﺑﺨﺶ ﺩﻭﻡ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﻣﯽ ﺩﻫﻨﺪ ﻭﺍﻻّ ﻣﻄﺎﻟﺒﯽ ﮐﻪ ﺩﺭ ﻫﻤﺎﻥ ﺑﺨﺶ ﺍﻭّﻝ ﻧﺎﺯﻝ ﺷﺪﻩ ﺍﺳﺖ ﺑﺮﺍﯼ ﺣﻞّ ﺩﺷﻮﺍﺭﻳﻬﺎﯼ ﺍﻟﻬﻴّﺎﺕ ﻭ ﺭﺳﻴﺪﻥ ﺑﻪ ﺣﻘﻴﻘﺖ ﮐﺎﻓﯽ ﺑﻮﺩﻩ ﺍﺳﺖ. ﺑﺮﺍﯼ ﺩﺭﮎ ﻣﻄﻠﺐ ﺑﺎﻻ ﻻﺯﻣﺴﺖ ﺑﻪ ﺍﻳﻦ ﻧﮑﺘﻪ ﺗﻮﺟّﻪ ﮐﻨﻴﻢ ﮐﻪ ﭼﻪ ﭘﺮﺳﺸﻬﺎ ﻭ ﻣﻘﻮﻻﺗﯽ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺷﻨﺎﺳﺎﺋﯽ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﯽ ﻣﻮﺟّﻪ ﻭ ﺩﺭﺳﺖ ﺍﺳﺖ ﻭ ﭼﻪ ﭘﺮﺳﺸﻬﺎ ﻭ ﻣﻘﻮﻻﺗﯽ ﻧﺎﻣﻮﺟّﻪ ﻭ ﻧﺎﺩﺭﺳﺖ. ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﺍﺯ ﺍﺑﺘﺪﺍ ﺧﻮﺍﻧﻨﺪﮤ ﺧﻮﻳﺶ ﺭﺍ ﻣﺘﻮﺟّﻪ ﺗﻨﺎﻗﻀﯽ ﻋﺠﻴﺐ ﻭ ﺳﻬﻤﻨﺎﮎ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﻣﯽ ﻧﻤﺎﻳﺪ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﺩﺭ ﻁﻮﻝ ﺗﺎﺭﻳﺦ ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ ﻫﻤﮕﯽ ﺑﺎ ﺷﻮﺭ ﻭ ﺍﺷﺘﻴﺎﻕ ﻣﻨﺘﻈﺮ ﻅﻬﻮﺭ ﻣﻮﻋﻮﺩ ﺧﻮﺩ ﺑﻮﺩﻩ ﻭ ﻫﻤﺮﺍﻩ ﺑﺎ ﺍﻟﺘﻤﺎﺱ ﻭ ﺷﻮﻕ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺗﻘﺎﺿﺎ ﻣﯽ ﮐﺮﺩﻧﺪ ﮐﻪ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ ﻣﻮﻋﻮﺩ ﺭﺍ ﻅﺎﻫﺮ ﻓﺮﻣﺎﻳﺪ ﺗﺎ ﺁﻧﮑﻪ ﺍﻳﺸﺎﻥ ﺑﻪ ﺭﺿﺎﯼ ﺍﻟﻬﯽ ﻧﺎﺋﻞ ﺷﺪﻩ ﻣﻮﻋﻮﺩ ﺧﻮﺩ ﺭﺍ ﺷﻨﺎﺧﺘﻪ٬ ﻭ ﺑﻪ ﺍﺭﺍﺩﮤ ﺍﻟﻬﯽ ﺗﻦ ﺩﺭ ﺩﻫﻨﺪ. ﺍﻣّﺎ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻫﺮ ﺯﻣﺎﻥ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ ﺩﻋﺎ ﺭﺍ ﺍﺟﺎﺑﺖ ﻓﺮﻣﻮﺩ ﻭ ﻣﻮﻋﻮﺩ ﺍﻟﻬﯽ ﺭﺍ ﻅﺎﻫﺮ ﻓﺮﻣﻮﺩ ﻫﻤﺎﻥ ﭘﻴﺮﻭﺍﻥ ﻣﺸﺘﺎﻕ ﮐﻪ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﻣﻮﻋﻮﺩ ﺩﺭ ﺷﻮﺭ ﻭ ﺍﻟﺘﻬﺎﺏ ﺑﻮﺩﻧﺪ ﺑﺮ ﺿﺪّ ﻣﻮﻋﻮﺩ ﺑﺮﺧﺎﺳﺘﻪ٬ ﺍﻭ ﺭﺍ ﻣﻮﺭﺩ ﻟﻌﻦ ﻭ ﻁﻌﻦ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻪ ﺩﺷﻨﺎﻡ ﻭ ﻧﻔﺮﻳﻦ ﻋﻠﻴﻪ ﻭﯼ ﻭ ﭘﻴﺮﻭﺍﻥ ﺁﺋﻴﻦ ﺟﺪﻳﺪ ﻣﺸﻐﻮﻝ ﺷﺪﻩ٬ ﺑﻪ ﺁﺯﺍﺭ ﻭ ﺍﺫﻳّﺖ ﺍﻳﺸﺎﻥ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺣﺘّﯽ ﺗﺎ ﺑﻪ ﺁﻧﺠﺎ ﭘﻴﺶ ﻣﯽ ﺭﻭﻧﺪ ﮐﻪ ﻗﺼﺪ ﻗﺘﻞ ﻣﻮﻋﻮﺩ ﺧﻮﺩ ﺭﺍ ﻣﯽ ﮐﻨﻨﺪ. ﺍﻳﻦ ﻣﻄﻠﺐ ﺩﺭ ﺗﺎﺭﻳﺦ ﻫﻤﮥ ﺍﺩﻳﺎﻥ ﺗﮑﺮﺍﺭ ﻣﯽ ﺷﻮﺩ ﻭ ﺑﺮﺍﺳﺘﯽ ﮐﻪ ﻋﺠﻴﺐ ﺗﺮﻳﻦ ﻭ ﻏﺮﻳﺐ ﺗﺮﻳﻦ ﻭﺍﻗﻌﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺩﻳﻨﯽ ﺍﺳﺖ. ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺢ ﺗﻮﺳّﻂ ﭘﻴﺮﻭﺍﻥ ﺣﻀﺮﺕ ﻣﻮﺳﯽ ﻣﻮﺭﺩ ﻁﺮﺩ ﻭ ﺍﻧﮑﺎﺭ ﻗﺮﺍﺭ ﻳﺎﻓﺖ ﻭ ﺣﻀﺮﺕ ﻣﺤﻤّﺪ ﺑﺘﻮﺳّﻂ ﻫﻢ ﻳﻬﻮﺩﻳﺎﻥ ﻭ ﻫﻢ ﻣﺴﻴﺤﻴﺎﻥ ﻣﻮﺭﺩ ﺗﮑﻔﻴﺮ ﻭ ﺗﮑﺬﻳﺐ ﻗﺮﺍﺭ

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