جغرافیای دل در آثار بهائی

12/15/2016

Pazhuheshnameh ﯽ ﺟﻐﺭﺍﻓﻳﺎﯼ ﺩﻝ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋ

 ﭼﻮﻥ ﺷﻬﺮ ﺩﻝ ﻧﻪ ﺷﻬﺮ ﺫﺍﺕ ﺧﺪﺍ ﺑﻠﮑﻪ ﺷﻬﺮ ﺟﻠﻮﮤ ﺗﺠﻠّﯽ ﺍﻟﻬﯽ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺗﺠﻠّﯽ ﺑﺮ ﻁﺒﻖ ﻣﻘﺘﻀﻴﺎﺕ ﺗﮑﺎﻣﻞ ﺧﻠﻖ ﻭ ﺗﮑﺎﻣﻞ ﺗﺎﺭﻳﺦ ﺍﻭّﻻً  ﺑﻪ ﺷﮑﻠﻬﺎﯼ ﺑﺪﻳﻊ ﻭ ﻧﻮﻳﻨﯽ ﺧـــــــﻮﺩ ﺭﺍ ﺁﺷﮑﺎﺭ ﻣﯽ ﻧﻤﺎﻳﺪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺷﻬﺮ ﺩﻝ ﻧﻴﺰ ﺩﺭ ﻫﺮ ﻋﻬﺪ ﻭ ﻋﺼﺮ ﺑﻨﺎﯼ ﺟﺪﻳﺪ ﻣﯽ ﻳﺎﺑﺪ ﻭ ﺗﺰﺋﻴﻦ ﺑﺪﻳﻊ ﻣﯽ ﻳﺎﺑﺪ ﻭ ﺷﻘﺎﻳﻖ ﻭ ﺭﻳﺎﺣﻴﻦ ﺷﮕﻔﺖ ﺍﻧﮕﻴﺰ ﺗﺎﺯﻩ ﺍﯼ ﺩﺭ ﺁﻥ ﻣﯽ ﺭﻭﻳﺪ. ﻋﻠّﺖ ﺍﻳﻦ ﺍﻣﺮ ﭘﺮﻭﺍﺿﺢ ﺍﺳﺖ. ﺩﻝ ﺁﺩﻣﯽ ﻣﺤﻞّ ﺟﻠﻮﮤ ﺗﺠﻠّﯽ ﻭ ﻓﻴﺾ ﺧﺪﺍﺳﺖ. ﺍﻣّﺎ ﺍﻳﻦ ﺟﻠﻮﻩ ﻭ ﻓﻴﺾ ﺍﻟﻬﯽ ﺩﺭ ﺑﺎﻻﺗﺮﻳﻦ ﺷﮑﻞ ﺧﻮﺩ ﭼﻴﺰﯼ ﻧﻴﺴﺖ ﺟﺰ ﺣﻘﻴﻘﺖ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﯽ ﻳﺎ ﺑﺎﺻﻄﻼﺡ ﺑﻬﺎﺋﯽ ﻣﻈﺎﻫﺮ ﻣﻘﺪّﺳﮥ ﺍﻟﻬﯽ. ﭼﻨﺎﻧﮑﻪ ﺩﻳﺪﻳﻢ ﺫﺍﺕ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺗﺮ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﺍﺭﺗﺒﺎﻁ ﻳﺎ ﺍﺩﺭﺍﮎ ﺁﺩﻣﯽ ﺍﺳﺖ. ﺁﺩﻣﯽ ﻣﯽ ﺗﻮﺍﻧﺪ ﺻﺮﻓﺎً ﺑﻪ ﺗﺠﻠّﯽ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺟﻬﺎﻥ ﭘﺪﻳﺪﺍﺭﻫﺎ ﺁﻧﻬﻢ ﺑﻪ ﺍﻗﺘﻀﺎﯼ ﺩﺭﺟﮥ ﺗﮑﺎﻣﻞ ﺍﻳﻦ ﭘﺪﻳﺪﺍﺭﻫﺎ ﺗﻮﺟّﻪ ﻧﻤﺎﻳﺪ. ﺍﻣّﺎ ﺍﻳﻦ ﺗﺠﻠّﯽ ﮐﻪ ﻫﻤﺎﻥ ﮐﻼﻡ ﺍﻟﻬﯽ ﻋﺮﺻﮥ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﯽ ﺍﺳﺖ ﭼﻴﺰﯼ ﻧﻴﺴﺖ ﺟﺰ ﺣﻘﻴﻘﺖ ﻣﺸﺘﺮﮎ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻟﻬﯽ ﮐﻪ ﺑﺎﻗﺘﻀﺎﯼ ﺩﺭﺟﮥ ﺗﮑﺎﻣﻞ ﺧﻠﻖ ﺩﺭ ﻫﺮ ﻋﻬﺪ ﻭ ﻋﺼﺮ ﺑﺸﮑﻞ ﺗﺎﺯﻩ ﺍﯼ ﺩﺭ ﺩﻧﻴﺎﯼ ﺑﺸﺮ ﻅﺎﻫﺮ ﻣﯽ ﮔﺮﺩﻧﺪ. ﺩﺭ ﻧﺘﻴﺠﻪ ﻏﺎﻳﺖ ﻋﺮﻓﺎﻥ ﻭ ﺣﻘﻴﻘﺖ ﺷﻬﺮﺑﻨﺪ ﺩﻝ ﭼﻴﺰﯼ ﻧﻴﺴﺖ ﺟﺰ ﻅﻬﻮﺭ ﺗﺎﺯﮤ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬﯽ ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﯽ. ﺩﻝ ﺁﺩﻣﯽ ﻧﺸﺎﻥ ﻭ ﺟﻠﻮﻩ ﻭ ﺁﻳﻨﻪ ﺍﯼ ﺍﺯ ﺣﻘﻴﻘﺖ ﭘﻴﺎﻣﺒﺮ ﺍﺳﺖ ﻭ ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺭﺳﻴﺪﻥ ﺑﻪ ﺧﻮﻳﺸﺘﻦ ﺧﻮﻳﺶ ﺷﻨﺎﺳﺎﺋﯽ ﻭ ﻋﺸﻖ ﺑﻪ ﻣﻈﻬﺮ ﺍﻣﺮ ﺍﻟﻬﯽ ﺩﺭ ﻭﺍﻗﻊ ﺣﻘﻴﻘﺘﯽ ﺍﺳﺖ ﻭﺍﺣﺪ. ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﭘﻴﻮﻧﺪ ﺑﻪ ﺧﻮﺩ ﺭﺍﺳﺘﻴﻦ ﻭ ﭘﻴﻮﻧﺪ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﻫﺮﺩﻭ ﭘﻴﻮﻧﺪ ﺑﻪ ﺷﻬﺮﺳﺘﺎﻥ ﺗﺎﺑﻨﺎﮎ ﺩﻝ ﺍﺳﺖ. ﭘﺲ ﻣﻔﻬﻮﻡ ﺩﻝ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﯽ ﺑﻪ ﻅﻬﻮﺭ ﺍﺳﻤﺎء ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﯽ ﺩﺭ ﺩﻧﻴﺎﯼ ﭘﺪﻳﺪﺍﺭﻫﺎ ﻣﻌﻄﻮﻑ ﻣﯽ ﮔﺮﺩﺩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻣﺮﯼ ﺗﺎﺭﻳﺨﯽ ﻣﯽ ﮔﺮﺩﺩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻋﺮﻓﺎﻥ ﻭ ﺷﺮﻳﻌﺖ ﻭﺣﺪﺕ ﻭ ﺁﺷﺘﯽ ﻣﯽ ﻳﺎﺑﻨﺪ. ﺍﻣّﺎ ﻋﻼﻭﻩ ﺑﺮ ﺗﻌﺒﻴﺮ ﺗﺎﺭﻳﺨﯽ ﺩﻝ ﺍﻣﺮ ﺑﻬﺎﺋﯽ ﺍﻳﻦ ﺟﻬﺖ ﻭﺣﺪﺕ ﺭﺍ ﺩﺭ ﺍﺻﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﯽ ﺟﻠﻮﻩ ﮔﺮ ﻣﯽ ﺑﻴﻨﺪ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻋﺮﻓﺎﻧﯽ ﮐﻪ ﺍﺯ ﺩﻝ ﺑﻪ ﻋﻨﻮﺍﻥ ﻋﺮﺵ ﺧﺪﺍ ﺳﺨﻦ ﻣﯽ ﮔﻮﻳﺪ ﺍﻣّﺎ ﻧﺎﺑﺮﺍﺑﺮﯼ ﺣﻘﻮﻕ ﺯﻥ ﻭ ﻣﺮﺩ ﺭﺍ ﻣﯽ ﭘﺬﻳﺮﺩ ﻭ ﺑﻪ ﻧﺠﺎﺳﺖ ﮔﺮﻭﻫﻬﺎﯼ ﮔﻮﻧﺎﮔﻮﻥ ﺁﺩﻣﻴﺎﻥ ﺑﻌﻠّﺖ ﺍﻋﺘﻘﺎﺩ ﺭﻭﺣﺎﻧﯽ ﻳﺎ ﻁﺒﻘﮥ ﺍﺟﺘﻤﺎﻋﯽ ﻳﺎ ﺭﻧﮓ ﭘﻮﺳﺖ ﺁﻧﻬﺎ ﻣﻌﺘﻘـــــــــــــــــﺪ ﻣﯽ ﺷﻮﺩﻭ ﺍﺯ ﺗﺒﻌﻴﺾ ﺣﻘﻮﻕ ﮔﺮﻭﻫﻬﺎﯼ ﮔﻮﻧﺎﮔﻮﻥ ﺩﻓﺎﻉ ﻣﯽ ﮐﻨﺪ ﻭ ﻓﺮﻫﻨﮓ ﺧﺸﻮﻧﺖ ﻧﮋﺍﺩﯼ٬ ﺟﻨﺴﯽ٬ ﻣﻠّﯽ ﻭ ﺩﻳﻨﯽ ﺭﺍ ﺗﺸﻮﻳﻖ ﻣﯽ ﮐﻨﺪ ﻭ ﺩﺭ ﺗﻨﮕﻨﺎﯼ ﺑﻴﮕﺎﻧﮕﯽ ﻓﺮﻫﻨﮕﯽ ﻭ ﮐﻴﻨﻪ ﻭ ﻧﻔﺮﺕ ﺑﻪ ﮔﺮﻭﻫﻬﺎﯼ ﮔﻮﻧﺎﮔﻮﻥ ﺍﻧﺴﺎﻧﯽ ﺍﺳﻴﺮ ﻣﯽ ﺷﻮﺩ ﻋﺮﻓﺎﻧﯽ ﺍﺳﺖ ﺷﻬﺮ ﺩﻝ ﺩﺭ ﻣﻌﻨﺎﯼ ﺭﺍﺳﺘﻴﻦ ﺧﻮﻳﺶ ﺩﺭ ﻫﻤﻪ ﭼﻴﺰ ﺟﻠﻮﻩ ﺭﺧﺴﺎﺭ ﻣﺤﺒﻮﺏ ﺭﺍ ﻣﯽ ﺑﻴﻨﺪ ﻭ ﺩﺭ ﺗﻮ ﺧﺎﻟﯽ ﻭ ﻣﺠﺎﺯﯼ. ﺍﺯ ﺍﻳﻦ ﺭﻭﺳﺖ ﮐﻪ  ﻧﺘﻴﺠﻪ ﻳﮕﺎﻧﮕﯽ ﻭ ﻭﺣﺪﺕ ﻭ ﻭﺩﺍﺩ ﻳﻌﻨﯽ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﯽ٬ ﺻﻠﺢ ﻋﻤﻮﻣﯽ٬ ﺣﻘﻮﻕ ﺍﻧﻔﮑﺎﮎ ﻧﺎﭘﺬﻳﺮ ﻫﻤﮥ ﺍﺩﻳﺎﻥ٬ ﻭ ﺗﻘﺪّﺱ ﻁﺒﻴﻌﺖ ﻭ ﺑﺪﻳﻦ ﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﻫﺴﺘﮥ ﻣﺮﮐﺰﯼ ﻫﻤﮥ ﺗﻌﺎﻟﻴﻢ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺍﺻﻞ ﻭﺣﺪﺕ ﻋﺎﻟﻢ ﺑﺸﺮ ﺭﺍ ﺑﺎ ﺗﻤﺎﻡ ﻭﺟﻮﺩ ﺗﺮﻭﻳﺞ ﻭ ﺗﻌﻤﻴﻢ ﻣﯽ ﺑﺨﺸﺪ.  ﺍﻧﺴﺎﻧﯽ ﺍﺳﺖ. ﻳﮑﯽ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﻣﻮﺭﺩ ﺷﻬﺮﺑﻨﺪ ﺩﻝ ﺑﻌﻨﻮﺍﻥ ﺧﺎﻧﮥ ﺧﺪﺍ ﻭ ﺟﻬﺖ ﻭﺣﺪﺕ ﺭﺍ ﻣﯽ ﺗﻮﺍﻧﺪﺭ ﻣﺜﻨﻮﯼ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﻣﺸﺎﻫﺪﻩ ﮐﺮﺩ. ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﻗﺴﻤﺘﯽ ﺍﺯ ﺍﻳﻦ ﺍﺛﺮ ﺯﻳﺒﺎ ﺍﺷﺎﺭﻩ ﻣﯽ ﺷﻮﺩ: ﺍﻳﻦ ﺩﻝ ﻋﺎﺷﻖ ﺑﻮﺩ ﻋــﺮﺵ ﺍﻟﻪ                                                 ﭼﻮﻧﮑﻪ ﭘﺎﮎ ﺁﻣﺪ ﺯ ﻗﻴﺪ ﻣﺎﺳـﻮﺍﻩ ﭼﻮﻥ ﺯﺣﺒّﺶ ﺑﻴﺖ ﺍﻭ ﻣﻌﻤﻮﺭﺷـﺪ                                                                                   ﺍﻭ ﺑﻪ ﺑﻴﺖ ﻭ ﺑـــﻴـﺖ ﺍﻭ ﻣﺴﺘــــﻮﺭﺷـﺪ ﺑﻴﺖ ﺍﻭ ﺍﺯ ﺳﻨﮓ ﻭ ﮔﻞ ﻧﺒﻮَﺩ ﺑــﺪﺍﻥ                                                 ﺑﻴﺖ ﺍﻭ ﺟﺰ ﺩﻝ ﻧﺒﺎﺷـــﺪ ﺍﯼ ﺟـﻮﺍﻥ ﭼﻮﻧﮑﻪ ﻗﻠﺒﺖ ﭘﺎﮎ ﺷﺪ ﺍﺯ ﻧـــﻮﺭ ﺍﻭ                                                 ﺷﺪ ﻣﻘﺎﻣﺶ ﭼﻮﻧﮑﻪ ﺁﻣﺪ ﻁــﻮﺭ ﺍﻭ ﭼﻮﻧﮑﻪ ﺑﻴﺖ ﷲ ﻋﺎﺷﻖ ﺷﺪ ﺗﻤـﺎﻡ                                                 ﺟﻠﻮﻩ ﻣﻌﺸﻮﻕ ﺁﻣﺪ ﺑــﺮ ﺩﻭﺍﻡ ﺭﺍﺯ ﻋﺸﻖ ﺁﻣﺪ ﺣﺠﺎﺏ ﻋﻘﻞ ﺳﻮﺧﺖ 

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