تفسير _بسم_الله_الرّحمن_الرّحيم

1/4/2017

Pazhuheshnameh   ﺗﻔﺳﻳﺭ ﺑﺳﻡﷲﺍﻟﺭّﺣﻣﻥﺍﻟﺭّﺣﻳﻡ

ﺣﻘﺎﺋﻖ ﺑﻪ ﻧﻘﻄﻪٴ ﺑﺎء ﺗﺤﻘّﻖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ. ﮐﻠّﺸﻰء ﺣﺎﺻﻞ ﻓﻴﺾ ﻭ ﺗﺠﻠّﻰ ﻭﺍﺣﺪ ﺑﻴﺎﻧﻰ ﺍﺳﺖ. ﻭﺍﺣﺪ ﺑﻴﺎﻧﻰ ﺣﺎﺻﻞ ﺗﺠﻠّﻰ ﻧﻘﻄﻪٴ ﺍﻭﻟﻰٰ ﻭ ﺷﺠﺮﻩٴ ﻣﺸﻴّﺖ ﺍﺳﺖ. ﻫﻤﺎﻧﻄﻮﺭ ﮐﻪ ﺣﺮﻭﻑ ﺍﺯ ﻧﻘﻄﻪ ﺑﻮﺟﻮﺩ ﻣﻰﺁﻳﻨﺪ ﻭ ﮐﻠﻤﺎﺕ ﺍﺯ ﺣﺮﻭﻑ٬ ﻣﺪﻧﻴّﺖ ﺑﺪﻳﻊ ﻧﻴﺰ ﻣﺤﺼﻮﻝ ﺗﺠﻠّﻰ ﻧﻘﻄﻪٴ ﻣﺸﻴّﺖ ﺣﻀﺮﺕ ﺭﺏّ ﺍﻋﻠﻰٰ ﻣﻴﺒﺎﺷﺪ. ﻣﻴﺒﺎﺷﺪ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺗﺤﻘّﻖ ۱۹  ﻳﺎ ۹  ﺗﻔﺴﻴﺮ ﺑﺴﻢﷲ ﺍﻟﺮّﺣﻤﻦ ﺍﻟﺮّﺣﻴﻢ ﺍﺯ ﻁﺮﻳﻖ ﻭﺍﺣﺪ ﺑﻴﺎﻧﻰ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺑﺸﺎﺭﺕ ﺑﻈﻬﻮﺭ ﺣﻀﺮﺕ ﻣﻦ ﻳﻈﻬﺮﻩﷲ ﻭ ﻅﻬﻮﺭ ﺑﻼﻓﺎﺻﻠﻪٴ ﺍﻳﺸﺎﻥ ﺩﺭ ﺳﺎﻝ  ﺍﺳﺖ. ﺍﻣّﺎ ﺑﺤﺚ ﺣﻀﺮﺕ ﺭﺏّ ﺍﻋﻠﻰٰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺩﺍﺭﺍﻯ ﻟﻄﻴﻔﻪٴ ﺩﻗﻴﻘﻰ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﺩﻗّﺖ ﺑﺴﻴﺎﺭ ۱۹  ﺑﺴﻢﷲ ﺍﻻﻣﻨﻊ ﺍﻻﻗﺪﺱ ﺩﺭ ﮐﻤﺎﻝ ﺧﻮﻳﺶ ﻣﺴﺘﻠﺰﻡ ﻅﻬﻮﺭ ﻣﻦﻳﻈﻬﺮﻩﷲ ﺩﺭ ﺳﺎﻝ ﮐﺮﺩ ﺗﺎ ﺁﻧﺮﺍ ﻣﺘﻮﺟّﻪ ﮔﺸﺖ. ﺗﻮﺿﻴﺢ ﺁﻧﮑﻪ ﻣﺨﺎﻟﻔﺎﻥ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﻰ ﺍﺯ ﺍﺯﻟﻴﻬﺎ ﮔﺮﻓﺘﻪ ﺗﺎ ﮔﺮﻭﻫﻬﺎﻯ ﺩﻳﮕﺮ ﺑﺮ ﺍﻳﻦ ﻧﮑﺘﻪ ﺗﺄﮐﻴﺪ ﻧﻤﻮﺩﻧﺪ ﮐﻪ ﻅﻬﻮﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻰٰ ﺩﻳﺎﻧﺖ ﻣﺴﺘﻘﻠّﻰ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ ﻫﺰﺍﺭ ﻳﺎ ﺩﻭﻫﺰﺍﺭﺳﺎﻝ ﻁﻮﻝ ﺑﮑﺸﺪ. ﺩﺭ ﻧﺘﻴﺠﻪٴ ﺍﺩّﻋﺎﻯ ﺍﻫﻞ ﺑﻬﺎء ﮐﻪ ﻗﺮﺍﺭ ﺑﻮﺩﻩﺍﺳﺖ ﻅﻬﻮﺭ ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ ﺑﻼﻓﺎﺻﻠﻪ ﭘﺲ ﺍﺯ ﻅﻬﻮﺭ ﺣﻀﺮﺕ ﺑﺎﺏ ﺑﺎﺷﺪ ﻣﻮﺭﺩ ﺍﻧﮑﺎﺭ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮﺩ. ﺍﻟﺒﺘّﻪ ﻣﻮﺿﻮﻉ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﭘﺎﺳﺦ ﺑﻪ ﺍﺷﺘﺒﺎﻫﺎﺗﻰ ﻧﻈﻴﺮ ﺍﻳﻦ ﺍﺩّﻋﺎ ﻧﻴﺴﺖ. ﻫﺮ ﮐﺲ ﮐﻪ ﺑﺎ ﺩﻳﺪﻩٴ ﺍﻧﺼﺎﻑ ﺑﻪ ﺁﺛﺎﺭ ﻣﺒﺎﺭﮎ ﺣﻀﺮﺕ ﻧﻘﻄﻪٴ ﺍﻭﻟﻰٰ ﻧﻈﺮ ﺍﻓﮑﻨﺪ ﻣﺘﻮﺟّﻪ ﻣﻴﮕﺮﺩﺩ ﮐﻪ ﺭﺍﺑﻄﻪٴ ﻅﻬﻮﺭ ﺍﻳﺸﺎﻥ ﺑﺎ ﻅﻬﻮﺭ ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ ﺁﻧﻘﺪﺭ ﻧﺰﺩﻳﮏ ﻭ ﻣﺘﺤّﺪﺍﺳﺖ ﮐﻪ ﻳﮑﻰ ﺭﺍ ﻧﻤﻴﺘﻮﺍﻥ ﺑﺪﻭﻥ ﺩﻳﮕﺮﻯ ﺗﺼﻮّﺭ ﻧﻤﻮﺩ. ﺑﻪ ﻫﻤﻴﻦﺟﻬﺖ ﺍﺳﺖ ﮐﻪ ﺻﺪﻫﺎ ﺩﻟﻴﻞ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﻧﻘﻄﻪٴ ﺍﻭﻟﻰٰ ﻣﻴﺘﻮﺍﻥ ﻳﺎﻓﺖ ﮐﻪ ﺑﺮ ﻗﺮﺏ ﻅﻬﻮﺭ ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ ﺗﺼﺮﻳﺢ ﻣﻴﮑﻨﺪ. ﻭﻟﯽ ﺑﻨﻈﺮ ﻧﮕﺎﺭﻧﺪﻩ ﺗﻤﺎﻣﻰ ﺑﺤﺚ ﺣﻀﺮﺕ ﺍﻋﻠﻰٰ ﺩﺭ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺩﺭ ﻣﻮﺭﺩ ﺗﻔﺴﻴﺮ ﺑﺴﻢﷲ ﻭ ﺗﺸﺮﻳﺢ ﻭﺍﺣﺪ ﺑﻴﺎﻥ ﻫﻢ ﺑﺎ ﺻﺮﺍﺣﺖ ﻭﻗﺎﻁﻌﻴّﺖ ﺑﻴﺎﻧﮕﺮ ﻫﻤﻴﻦ ﻣﻄﻠﺐ ﻣﻴﺒﺎﺷﺪ ﻭ ﺟﺎﻯ ﺗﻌﺠّﺐ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﻧﮑﺘﻪ ﻣﻮﺭﺩ ﻏﻔﻠﺖ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﺳﺖ. ﻭﺍﺣﺪ ﺑﻴﺎﻧﻰ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﻣﻈﺎﻫﺮ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﺩﺭ ﺩﻭﺭ ﺑﻴﺎﻥ. ﺩﺭ ﺩﻭﺭ ﺍﺳﻼﻡ ﺑﻪ ﺗﺼﺮﻳﺢ ﺣﻀﺮﺕ ﺍﻋﻠﻰٰ ﻭﺍﺣﺪ ﻓﺮﻗﺎﻥ ﻣﻈﺎﻫﺮ ﻋﺪﻝ ﺍﻟﻬﻰ ﻭ ﺣﺠّﺖ ﺣﻖّ ﺩﺭ ﻣﻴﺎﻥ ﺧﻠﻖ ﺩﺭ ﺩﻭﺭ  ﻣﻌﺼﻮﻡ ﮐﻪ ﻣﺒﻴّﻦ ﻭ ﻣﻔﺴّﺮ ﻭ ﺑﺎﺏ ﻋﻠﻢ ﺍﻟﻬﻰ ﺩﺭ ﺩﻭﺭ ﺍﺳﻼﻡ ﺑﻮﺩﻩﺍﻧﺪ. ۱٤  ﺍﺳﻼﻡ ﺑﻮﺩﻩﺍﻧﺪ. ﻭﺍﺣﺪ ﻗﺮﺁﻧﻰ ﻋﺒﺎﺭﺕ ﺑﻮﺩﻧﺪ ﺍﺯ ﻧﻘﻄﻪٴ ﻓﺮﻗﺎﻥ ﮐﻪ ﻣﺤﻞ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺑﻮﺩﻩﺍﺳﺖ ﻭ  ﻫﺠﺮﻯ ﻗﻤﺮﻯ ﻭﻓﺎﺕ ﻓﺮﻣﻮﺩ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺣﺠّﺖ ﺍﻟﻬﻰ ﺍﻣﺎﻡ ﻏﺎﺋﺐ ﻭ ﻭﺳﺎﺋﻂ ﺍﻭ ﺩﺭ ﻣﻴﺎﻥ ﺧﻠﻖ ﺑﻮﺩﻩﺍﻧﺪ. ﺍﻣّﺎ ﻭﻗﺘﻰ ﺑﻪ ﺩﻭﺭ ﺑﻴﺎﻥ ﻧﮕﺎﻩ ﻣﻴﮑﻨﻴﻢ ﻣﻰﺑﻴﻨﻴﻢ ﮐﻪ ۲٦۰  ﺍﻣﺎﻡ ﻳﺎﺯﺩﻫﻢ ﺩﺭ ﺳﺎﻝ ﺑﺨﻼﻑ ﻭﺍﺣﺪ ﻓﺮﻗﺎﻧﻰ ﻫﻤﻪٴ ﺁﺣﺎﺩ ﻭﺍﺣﺪ ﺑﻴﺎﻧﻰ ﻫﻤﺰﻣﺎﻥ ﻳﮑﺪﻳﮕﺮ ﻭ ﺩﺭ ﺳﺎﻝ ﺍﻭّﻝ ﻅﻬﻮﺭ ﺣﻀﺮﺕ ﻧﻘﻄﻪٴ ﺍﻭﻟﻰٰ ﻣﺘﺤﻘّﻖ ﻣﻴﮕﺮﺩﻧﺪ. ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺑﺨﻼﻑ ﺍﺳﻼﻡ ﮐﻪ ﻣﻈﺎﻫﺮ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﻭ ﺣﺠّﺖ ﺍﻟﻬﻰ ﻭ ﻣﻈﺎﻫﺮ ﻭﺻﺎﻳﺖ ﻭ ﺑﺎﺑﻴّﺖ ﻳﮑﻰ ﭘﺲ ﺍﺯ ﺩﻳﮕﺮﻯ ﻭ ﺩﺭ ﻁﻮﻝ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ﻅﺎﻫﺮ ﻣﻴﮕﺮﺩﻧﺪ ﺩﺭ ﺩﻭﺭ ﺑﻴﺎﻥ ﻭﺍﺣﺪ ﺍﻭﻟﻴّﻪ ﺩﺭ ﺁﻥﻭﺍﺣﺪ ﺩﺭ ﺳﺎﻝ ﺍﻭّﻝ ﻅﻬﻮﺭ ﺧﻠﻖ ﻭ ﻣﺘﺤﻘّﻖ ﻣﻴﮕﺮﺩﺩ ﻭ ﺍﺯ ﺁﻥ ﺑﻪ ﺑﻌﺪ ﭼﻴﺰﻯ ﺟﺰ ﻣﺆﻣﻨﺎﻥ ﻋﺎﺩﻯ ﮐﻪ ﺣﺎﺻﻞ ﺗﺠﻠّﻰ ﻭ ﻓﻴﺾ ﺍﻳﻦ ﻭﺍﺣﺪ ﺍﻭﻟﻴّﻪ ﺍﺳﺖ ﻣﺤﻘّﻖ ﻧﻤﻴﺒﺎﺷﺪ. ﺍﻳﻦ ﺍﻣﺮ ﺑﺮﺍﺳﺘﻰ ﺣﻴﺮﺕﺍﻧﮕﻴﺰﺍﺳﺖ. ﺩﺭ ﺩﻭﺭ ﺑﻴﺎﻥ ﺣﺠّﺖ ﺍﻟﻬﻰ ﻭ ﻣﻈﺎﻫﺮ ﻣﻴﺜﺎﻕ ﻭ ﻣﻈﺎﻫﺮ ﺣﮑﻢ ﺍﻟﻬﻰ ﻫﻤﮕﻰ ﺩﺭ ﺍﺑﺘﺪﺍﻯ ﻅﻬﻮﺭ ﻣﺤﻘّﻖ ﮔﺮﺩﻳﺪﻧﺪ ﻭ ﺑﺪﻳﻦﺗﺮﺗﻴﺐ ﺣﺠّﺖ ﺍﻟﻬﻰ ﻭ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﺩﺭ ﻫﻤﺎﻥ ﺳﺎﻟﻬﺎﻯ ﺍﻭّﻟﻴﻪ ﻅﻬﻮﺭ ﻣﺘﺤﻘّﻖ ﻭ ﮐﺎﻣﻞ ﮔﺮﺩﻳﺪ. ﺑﻰﺟﻬﺖ ﻧﻴﺴﺖ ﮐﻪ ﺩﺭ ﺑﻴﺎﻥ ﻓﺎﺭﺳﻰ ﺣﻀﺮﺕ ﺍﻋﻠﻰٰ ﺗﺄﮐﻴﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺩﺭ ﺩﻳﺎﻧﺖ ﺍﻳﺸﺎﻥ ﺫﮐﺮ ﻭﺻﺎﻳﺖ ﻧﻴﺴﺖ ﻭﺍﻳﻦ ﺍﻣﺮ ﺑﺴﻴﺎﺭ ﺑﺪﻳﻬﻰﺍﺳﺖ ﭼﻪ ﺍﮔﺮ ﻭﺻﺎﻳﺘﻰ ﺩﺭ ﮐﺎﺭ ﻣﻰﺑﻮﺩ ﻭ ﺣﺠّﺖ ﺍﻟﻬﻰ ﻭ ﻣﺮﮐﺰ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﻭ ﻣﻈﺎﻫﺮ ﺍﻣﺮ ﭘﺲ ﺍﺯ ﺣﻀﺮﺕ ﺍﻋﻠﻰٰ ﺩﺭ ﺩﻭﺭ ﺑﻴﺎﻥ ﺍﺩﺍﻣﻪ ﻣﻰﻳﺎﻓﺖ ﺩﺭ ﺁﻧﺼﻮﺭﺕ ﻭﺍﺣﺪ ﺑﻴﺎﻧﻰ ﻧﻤﻰﺗﻮﺍﻧﺴﺖ ﺍﺯ ﺍﻓﺮﺍﺩﻯﮐﻪ ﻫﻤﮕﻰ ﺩﺭ ﺯﻣﺎﻥ ﺣﻀﺮﺕ ﻧﻘﻄﻪٴ ﺍﻭﻟﻰٰ ﺯﻧﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﻣﺪّﺕ ﻣﺤﺪﻭﺩﻯ ﺍﺯ ﻋﻤﺮ ﺍﻳﺸﺎﻥ ﻧﻤﺎﻧﺪﻩ ﺑﻮﺩ ﺗﺸﮑﻴﻞ ﺑﺸﻮﺩ. ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺩﻭﺭ ﺍﺳﻼﻡ ﮐﻪ ﻗﺮﺍﺭ ﺑﻮﺩ ﻫﺰﺍﺭ ﺳﺎﻝﻭﺍﻧﺪﻯ  ﺑﻄﻮﻝ ﺍﻧﺠﺎﻣﺪ ﺑﺼﻮﺭﺗﻰ ﺗﻨﻈﻴﻢ ﮔﺮﺩﻳﺪ ﮐﻪ ﺑﺨﺎﻁﺮ ﻋﺪﻝ ﺍﻟﻬﻰ ﻫﻤﻮﺍﺭﻩ ﻣﻈﻬﺮﻯ ﺍﺯ ﻣﻈﺎﻫﺮ ﻭﺍﺣﺪ ﻗﺮﺁﻧﻰ ﻣﺤﻘّﻖ ﺑﺎﺷﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﺩﻭﺭ ﺑﻴﺎﻥ ﺗﻤﺎﻡ ﻭﺍﺣﺪ ﺑﻴﺎﻧﻰ ﺑﻪ ﻳﮏ ﻧﺴﻞ ﻣﺤﺪﻭﺩ ﻣﻴﮕﺮﺩﻧﺪ. ﺷﮏ ﻧﻴﺴﺖ ﮐﻪ ﺣﻀﺮﺕ ﺭﺏّ ﺍﻋﻠﻰٰ ﺑﺎ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﺑﺴﻢﷲ ﺑﺮ ﺍﻳﻦ ﻧﮑﺘﻪ ﺗﺄﮐﻴﺪ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﮐﻪ ﺑﻠﻮﻍ ﺷﺠﺮﻩٴ ﺑﻴﺎﻥ ﻫﻤﺎﻧﻨﺪ ﺑﻠﻮﻍ ﺷﺠﺮﻩٴ ﻗﺮﺁﻥ ﻧﺒﻮﺩﻩ ﺑﻠﮑﻪ ﺑﻪ ﺍﺭﺍﺩﻩٴ ﺍﻟﻬﻰ ﺍﻳﻦ ﺑﻠﻮﻍ ﺍﺳﺮﻉ ﺍﺯ ﺳﺮﻳﻊ ﻣﻴﺒﺎﺷﺪ. ﺑﺪﻳﻦﺗﺮﺗﻴﺐ ﺗﻔﺴﻴﺮ ﺑﺴﻢﷲ ﺍﻟﺮّﺣﻤﻦ ﺍﻟﺮّﺣﻴﻢ ﺑﺼﻮﺭﺗﻰ ﻟﻄﻴﻒ ﺍﺯ ﻗﺮﺏ ﻅﻬﻮﺭ ﻣﻮﻋﻮﺩ ﺑﻴﺎﻥ ﻭﺍﺳﻢ ﺍﻋﻈﻢ ﺩﺭ ﺳﻨﻪٴ ﺗﺴﻊ ﻳﺎ ﻧﻮﺯﺩﻩ ﺳﺨﻦ ﻣﻴﮕﻮﻳﺪ.  ﺷﺄﻥ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ )ﺁﻳﺎﺕ٬ ﻣﻨﺎﺟﺎﺕ٬ ﺧﻄﺐ ﻭ ﺗﻔﺎﺳﻴﺮ٬ ﺷﺌﻮﻥ ٤  ﻫﻤﻴﻦ ﻣﻄﻠﺐ ﺭﺍ ﺣﻀﺮﺕ ﺭﺏّ ﺍﻋﻠﻰٰ ﺑﺎ ﺯﺑﺎﻥ ﺳﺮّ ﺑﻪ ﺷﮑﻞ ﺩﻳﮕﺮ ﻫﻢ ﺑﻴﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ. ﺩﺭ ﺩﻭﺭ ﺍﺳﻼﻡ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﺑﻪ ﻋﻠﻤﻴّﻪ(. ﺍﻣّﺎ ﻫﺮ ﺷﺄﻧﻰ ﺑﺘﻮﺳّﻂ ﻳﮏ ﻓﻘﺮﻩ ﺍﺯ ﻣﻈﺎﻫﺮ ﻣﻴﺜﺎﻕ  ﻭ ﺣﺠّﺖ ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﮔﺮﺩﻳﺪ. ﻳﻌﻨﻰ ﻅﻬﻮﺭ ﺣﻘﺎﺋﻖ ﺭﻭﺣﺎﻧﻰ ﺑﺼﻮﺭﺗﻰ ﺗﺪﺭﻳﺠﻰ ﻣﺘﺤﻘّﻖ ﮔﺮﺩﻳﺪ. ﺑﻌﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺁﻳﺎﺕ ﻋﺒﺎﺭﺕ ﺍﺯ ﻗﺮﺁﻥ ﮐﺮﻳﻢ٬ ﻣﻨﺎﺟﺎﺕ ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﺩﻋﻴﻪٴ ﺣﻀﺮﺕ ﺭﺳﻮﻝ٬ ﺧﻄﺐ ﻭ ﺗﻔﺎﺳﻴﺮ ﻋﺒﺎﺭﺕ ﺍﺯ ﺗﺸﺮﻳﺤﺎﺕ ﻭ ﺧﻄﺐ ﺍﺋﻤﻪٴ ﺍﻁﻬﺎﺭ ﻭ ﺷﺌﻮﻥ ﻋﻠﻤﻴّﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﻣﺒﺎﺣﺚ ﺍﺑﻮﺍﺏ ﻣﻴﺒﺎﺷﺪ. ﺍﻣّﺎ ﺣﻀﺮﺕ ﺭﺏّ ﺍﻋﻠﻰٰ ﺍﺯ ﺍﺑﺘﺪﺍﻯ ﻅﻬﻮﺭ ﻣﺒﺎﺭﮐﺶ ﺑﻪ ﻫﻤﻪٴ ﺍﻳﻦ ﺷﺌﻮﻥ ﺍﻧﺰﺍﻝ ﺁﻳﺎﺕ ﺍﻟﻬﻰ ﻓﺮﻣﻮﺩﻧﺪ. ﻳﻌﻨﻰ ﻧﻘﺸﻰ ﮐﻪ ﻭﺍﺣﺪ ﻓﺮﻗﺎﻧﻰ ﺩﺭ ﻁﻮﻝ ﻗﺮﻧﻬﺎﻯ ﻣﺘﻤﺎﺩﻯ ﺑﺎﺯﻯ ﻧﻤﻮﺩ ﺍﺯ ﺍﺑﺘﺪﺍﻯ ﻅﻬﻮﺭ ﻣﺒﺎﺭﮎ ﺑﺘﻮﺳّﻂ ﺧﻮﺩ ﺣﻀﺮﺕ ﺍﻋﻠﻰٰ ﺍﻧﺠﺎﻡ ﮔﺮﺩﻳﺪ. ﺍﻳﻦ ﺍﻣﺮ ﺑﺪﺍﻥ ﻣﻌﻨﻰ ﺍﺳﺖ ﮐﻪ ﺣﺠّﺖ ﺍﻟﻬﻰ ﺑﺮ ﺧﻠﻖ ﺩﺭ ﻅﻬﻮﺭ ﻋﻨﺼﺮﻯ ﻣﺒﺎﺭﮐﺸﺎﻥ ﺍﮐﻤﺎﻝ ﮔﺮﺩﻳﺪﻩ ﻭ ﻣﻴﺜﺎﻕ ﺍﻟﻬﻰ ﭘﺲ ﺍﺯ ﻅﻬﻮﺭ ﻣﺒﺎﺭﮐﺶ ﻣﺴﺘﻘﻴﻤﺎً ﺑﻪ ﺍﻳﻤﺎﻥ ﻭ ﺍﻁﺎﻋﺖ ﻣﻦ ﻳﻈﻬﺮﻩﷲ ﻣﺮﺑﻮﻁ ﻣﻴﮕﺮﺩﺩ. ﺟﺎﻟﺐ ﺍﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺍﻋﻠﻰٰ ﻋﻼﻭﻩ ﺑﺮ ﻧﻔﻰ ﻫﺮﮔﻮﻧﻪ ﻣﻔﻬﻮﻡ ﻭﺻﺎﻳﺖ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﻧﻴﺰ ﺻﺮﻳﺤﺎً ﺑﻴﺎﻥ ﻓﺮﻣﻮﺩﻩﺍﻧﺪ. ﺑﻴﺎﻥ ﻣﺒﺎﺭﮎ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺳﺖ: "ﺟﺎﺋﺰ ﻧﻴﺴﺖ ﻋﻤﻞ ﺍﻻّ ﺑﺂﺛﺎﺭ ﻧﻘﻄﻪٴ ﺑﻴﺎﻥ. ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻅﻬﻮﺭ ﺍﺯ ﺑﺮﺍﻯ ﺣﺮﻭﻑ ﺣﻰ٬ ﺁﺛﺎﺭ ﺍﻳﺸﺎﻥ ﺍﺯ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﻅﺎﻫﺮ ﻣﻴﮕﺮﺩﺩ. ﺯﻳﺮﺍ ﮐﻪ ﺁﻳﺎﺕ ﻣﺨﺼﻮﺹ ﻧﻘﻄﻪﺍﺳﺖ ﻭﻣﻨﺎﺟﺎﺕ ﻣﺨﺼﻮﺹ ﺭﺳﻮﻝ ﷲ ﻭ ﺗﻔﺎﺳﻴﺮ ﻣﺨﺼﻮﺹ ﺍﺋﻤﻪٴ ﻫﺪﻯٰ ﻭ ﺻﻮﺭ ﻋﻠﻤﻴّﻪ ﻣﺨﺼﻮﺹ ﺑﺎﺑﻮﺍﺏ. ﻭﻟﯽ ﮐﻞّ ﺍﺯ ﺍﻳﻦ ﺑﺤﺮ ﻣﺸﺮﻕ ﻣﻴﮕﺮﺩﺩ ﺗﺎ ﺍﻳﻨﮑﻪ ﮐﻞّ ﺍﻳﻦ ﺁﺛﺎﺭ ﺭﺍ ﺩﺭ ﺣﻘﻴﻘﺖ

http://www.pazhuheshnameh.org/index2.php?option=com_content&task=view&id=240&pop=1&page=0&Itemid=139

10/21