فردوسی نیز</ti= tle>  <link rel=3DdataStoreItem href=3D"M_Set04_files/item0001.xml" target=3D"M_Set04_files/props002.xml"> <link rel=3DthemeData href=3D"M_Set04_files/themedata.thmx"> <link rel=3DcolorSchemeMapping href=3D"M_Set04_files/colorschememapping.xml= ">  <style>  </style>  </head> <body lang=3DEN-US link=3Dblue vlink=3Dpurple style=3D'tab-interval:.5in'> <div class=3DWordSection1> <span style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>M_Set_04_<o:p></o:p> <span lang=3DFA dir=3DRTL style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> <span lang=3DFA style=3D'font-size:2= 8.0pt; line-height:150%;mso-ascii-font-family:"Times New Roman";mso-ascii-theme-fo= nt: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-language:FA'>مجموعه روح شناسی و روان شناسی<span dir=3DLTR style=3D'font-size:28.0pt;line-height:150%;mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p></o:p> <span style=3D'font-size:12.0pt;line-height:150%;font-family:"Times New Rom= an","serif"; mso-ascii-theme-font:major-bidi;mso-fareast-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-theme-font:major-bidi;mso-ansi-lan= guage: EN-US;mso-fareast-language:EN-US;mso-bidi-language:FA'> <div style=3D'mso-element:para-border-div;border:none;border-bottom:solid w= indowtext 1.0pt; mso-border-bottom-alt:solid windowtext .75pt;padding:0in 0in 1.0pt 0in'> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;line-height:150%; direction:rtl;unicode-bidi:embed;border:none;mso-border-bottom-alt:solid wi= ndowtext .75pt; padding:0in;mso-padding-alt:0in 0in 1.0pt 0in'><span style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-fareast-font-family:Calibri;mso-fareast-theme-font:minor-latin;mso-hans= i-font-family: "Times New Roman";mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Tim= es New Roman"; mso-bidi-theme-font:major-bidi'> مجمو&= #1593;ه روح شناسی و روان شناسی<o:p></o:p>= </div> <o:p></o:p> <a href=3D"#M012">م= 602;اله 12 = ; نفس و تزکیه های غیر الهی</a> <o:p></o:p> <a href=3D"#M068">م= 602;اله68 &= nbsp; ذ ات انسان یا ژنتیک روحی</a>= <o:p></o:p> <a href=3D"#M079">م= 602;اله 79 &nbs= p; روح چیست؟</a><o:p></o:p> <a href=3D"#M082">م= 602;اله 82 &nbs= p; زیگموند فروید</a> <o:p></o:p> <a href=3D"#M101">م= 602;اله 101 &= #1606;فس وروان و ناخو= 583; آگاه</a><o:p></o:p> <a href=3D"#M124">م= 602;اله 124 </s= pan>عشق مظلوم ترین مسأله</a> <o:p></o:p><= /span> <a href=3D"#M161">م= 602;اله 161 &= #1578;عبیر خواب</a> <o:p></o:p><= /span> <a href=3D"#M167">م= 602;اله 167 &= #1585;وح یا روان</a> <o:p></o:p><= /span> <a href=3D"#M199">م= 602;اله 199 </s= pan>ناخود آگاه</a><o:p></o:p> <a href=3D"#M209">م= 602;اله 209 &= #1575;یدآلیزم</a>= <o:p></o:p> <a href=3D"#M213">م= 602;اله 213 &= #1606;فس یا روح حیوان= 740;</a> <o:p></o:p> <a href=3D"#M229">م= 602;اله 229 &= #1585;وح</a> <o:p></o:p> <a href=3D"#M240">م= 602;اله 240 &= #1585; وح شناسی اله= 740; و روان شناسی طبّی</a><o:p></o:p> <a href=3D"#M247">م= 602;اله 247 علم روان شناسی و علم ر&#= 1608;ح الهی یافتن</a>= <o:p></o:p> <a href=3D"#M250">م= 602;اله 250 &= #1585;وح شناسی و علم روح الهی یافتن</a> <o:p></o:p><= /span> <o:p></o:p> <span lang=3DFA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times New = Roman","serif"; mso-ascii-theme-font:major-bidi;mso-fareast-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-theme-font:major-bidi;mso-ansi-lan= guage: EN-US;mso-fareast-language:EN-US;mso-bidi-language:FA'> <span lang=3DFA dir=3DRTL style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> </span= ><a name=3DM012>M012</a> ﻧﻔس ﻭﺗﺰﮐﻴﻪ ﻫﺎﻯ &= #65231;ﻴﺮ ﺍﻟﻬﻰ <![if !supportLineBreakNewLine]> <![endif]> ﺑﺴ= ﻴﺎﺭﻯ ﺍﺯ ﻃﺮﻳﻘﺘﻬﺎ &= #65261;ﺭﻭﺷﻬﺎﻯ ﻣﻮﺟﻮﺩ ﺑﺮﺍﻯ &= #65175;ﺰﮐیه ﻨﻔس (ﻣﻦ ﺩﺭ ﺁﻭ= ﺭﺩﻯ) ﻭ ﺑﺎﺯ ﺍﺯ ﻣﺤﻞ= ﺑﺎﺯﻯ ﻧﻔس ﺑﻮﺩﻩ،ﻭA= 183;ﺰ ﻣﺸﻐﻮﻟﻴّﺖ ﻭ= 5193;ﻭﺭ ﺧﻮﺩ ﮔﺸﺘﻦ ﺑﻴ&= #65208;ﺘﺮ ﻧﻔس ﻧﻴﺴﺖ. ﻭ᥽= 5;ﻮﻋﻰ ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﺍ&= #65203;ﺖ،ﮐﻪ ﺷﻴﻄﺎﻥ ﻧﻔس ﺑ&#= 65198;ﺍﻯ ﻣﻘﺎﻭﻣﺖ ﻧﺸﺎ&#= 65253; ﻣﻴﺪﻫﺪ ﻭﻫﺮﮔ&#= 65200; ﻧﻴﺰ ﺧﺴﺘﻪ ﻧﻤ&= #65268;ﺸﻮﺩ . ﻣﮕﺮ ﻃﺮﻳﻘﺘﻰ= ﻭﻭﺳﺎﺋﻄﻰ،ﮐ= 5258; ﺧﺪﺍﻭﻧﺪ ﻣﻌﺮ&#= 65235;ﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ.ﮐ&= #65258; ﺁﻧﻬم ﺘﻨﻬﺎ ﻃ&#= 65198;ﻳﻘﺘﻬﺎﻯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ&#= 65165;ﻭﻟﻴﺎﻯ ﺯﻧﺪﻩ می ﺒﺎﺷ= 5256;ﺪ.که ﺪﺭ ﺭﺃس ﻭﺁﺧﺮ&#= 65267;ﻦ ﻭﺑﺮﺗﺮﻳﻦ ﺁﻧ&#= 65260;ﺎ،ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺧﻮﺩم &= #65153;ﺯﻣﺎﻳﺶ ﮐﺮﺩه اﻡ،ﺭﻭʌ= 05; ﺷﻬﻮﺩﻯ ﻭﻟﺎﻳت ﻤﺤﻤﺪ= 740; و تصوّف ایرانی اﺳﺖ. ﻭ= ; ﺍلاّ ﺩﻳﮕﺮ ﺭﻭﺷﻬﺎ&#= 65263; ﺍﺳﻠﺎﻣﻰ ﺩﺳﺖ &= #64400;ﻤﻰ ﺍﺯ ﺭﻭﺷﻬﺎﻯ ﻣ&= #65254; ﺩﺭﺁﻭﺭﺩﻯ ﺩﻳ&#= 64405;ﺮان ﻧﺪﺍﺭﻧﺪ. ﻳﮑﻰ = ﺍﺯ ﺍﻳﻦ ﺭﻭﺷﻬﺎﻯ &= #65227;ﻠﻤﻰ ﻭﻣﺸﻬﻮﺩ ﺟﻬﺎ&#= 65253;،ﺭﻭﺵ ( ﺍﻭﺗﻮ ﮐﺎﻧﺪﻳ= ﺸﻨﻴﻨﮓ) ﻳﺎ(ﺧﻮﺩ ﺷﺮﻃﻰ = ﮐﺮﺩﻥ)ﺧﻮﻳﺸﺘ&#= 65254;،ﻭ ﺍﺯ ﻧﻮ ﺳﺎﻳﺒﺮ&= #65255;ﻴﺘﮑﻰ ﮐﺮﺩﻥ ﺧﻮﻳﺸﺘ&#= 65254; ﺍﺳﺖ. ﺍﻳﻦ ﺭﻭﺵ= ﻫﻤﺎﻥ (ﺧﻮﺩﺭﺍ ﺁﻣﻮﺯ&= #65205; ﺩﺍﺩﻥ ) ﺍﺳﺖ . ﺍʌ= 67;ﻦ ﺭﻭﺵ ﺧﻮﺩ ﺷﻨﺎ&= #65203;ﻰ ﻭﺧﻮﺩ ﺳﺎﺯﻯ ﻣ&= #65254; ﺩﺭ ﺁﻭﺭﺩﻯ ﺍﺳ&= #65174;. ﺯﻳﺮﺍ ﻣُﺮﺩه = 575;ﻯ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ&#= 1548;ﺧﻮﺩﺭﺍ ﺯﻧﺪﻩ ﮐﻨﺪ. ﻳﺎ= ﺷﺨﺺ ﺑﻴﻤﺎﺭﻯ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺧﻮ&#= 65267;ﺸﺘﻦ ﺭﺍ ﺷﻔﺎ ﺑﺪﻫﺪ.= ﻭ ﻳﺎ ﻃﻔﻞ ﻣﺤﺼﻠ&= #65264; ﺍﺳﺖ،ﮐﻪ ﻣﻴﺨ= 5262;ﺍﻫﺪ ﺧﻮﺩﺭﺍ ﺑﺎ ﺳﻮ&= #65165;ﺩ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﮐ&= #65256;ﺪ. ﺍﻟﺒﺘﻪ ﺭﻭﺷﻬ&#= 65166;ﻯ ﺩﻳﮕﺮ ﻋﻠﻤﻰ ﻭ&= #65251;ﻦ ﺩﺭﺁﻭﺭﺩﻯ،ﺑA= 198;ﺍﻯ ﺗﺰﮐﻴﻪ ﻧﻔس ﭘ&#= 65268;ﺸﻨﻬﺎﺩ ﺷﺪﻩ ﺍﺳﺖ.ﮐﻪ ﭼ= ﻨﺪﺍﻥ ﺗﻔﺎﻭﺗﻰ ﺑﺎ ﺍ&= #65267;ﻦ ﺭﻭﺵ ﺧﻮﺩ ﺁﻣﻮ&= #65199;ﻯ ﻧﺪﺍﺭﺩ. ﮔﺮﭼﻪ = ﺣﺘﻰ ﺍﮔﺮ ﺑﺠﺎﻯ ﺧﻮ&= #65193; ﺁﻣﻮﺯﻯ،ﺷﺨﺺ = 5193;ﻳﮕﺮﻯ ﻣﺎ ﺭﺍ ﺁﻣﻮﺯﺵ = ﺩﻫﺪ.ﻭ ﺑﺮﺍﻯ ﺗﻌﻠﻴﻢ &= #65193;ﺍﺩﻥ ﺧﻮﺩ،ﺻﻠﺎﺣﻴ= 17;ﺘﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;. ﺯﻳﺮﺍ ﺧﻮﺩ ﻣﻌ&= #65248;ﻢ ﻧﻴﺰ ﻫﻨﻮﺯ ﺑﻴ&= #65252;ﺎﺭ ﺍﺳﺖ ﻭ ﻧﻴﺎﺯ ﺑ= ﻤﻌﺎﻟﺠﻪ ﺩﺍﺭﺩ . ﺩﺭ= ﺑﺤث ﻣﺴﺎﺋﻞ ﺭﻭﺍﻥ &= #65169;ﺎﻳﺪ ﺗﻔﮑﻴﻚ ﻣﻨﻄﻘ&#= 65264; ﮐﺮﺩ. ﺑﺮﺧﻰ ﻣﺴ= ﺎﺋﻞ ﻭﻣﻌﺎﻳﺐ ﻭﻣﺸ&#= 64401;ﻠﺎﺕ،ﮐﻪ ﺑﺎﻳﺪ ﻣﻌﺎﻟﺠ&#= 65258; ﺷﻮﻧﺪ، ﮐﻪ ﻭﺍ&#= 65239;ﻌﺎ ﻣﺴﺄﻟﻪ ﻭ ﻋﻴﺐ = ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺑﺮﺧﻰ ﺩﻳ&= #64405;ﺮ ﺑﻐﻠﻂ ﻭ ﺑﻄﻮﺭ = ﺫﻫﻨﻰ،ﺑﻨﺎﻡ ﻣﺴﺄﻟﻪ ﻣﻄﺮﺡ &= #65207;ﺪه اﻧﺪ.ﻳﺎ ﺍﺻﻮﻟ&#= 65166; ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧ&#= 65194;،ﻭ ﻳﺎ ﺍﮔﺮ ﺑﺎﺷﻨ&= #65194; ﻣﺴﺄﻟﻪ ﻧﺒﺎﺷ&#= 65256;ﺪ.ﻭﺣﺘﻰ ﻣﻤﮑﻦ ﺍﺳﺖ،ﻋ= 5268;ﺐ ﻭ ﻏﻠﻂ ﻫﻢ ﻧﺒﺎ= ﺷﺪ. ﺫﻫﻦ ﻭ ﻓﮑﺮ ﺍﻧ= ﺴﺎﻥ ﺑﺎ ﻓﻌﺎﻟﻴّﺖ &#= 65261; ﺗﻔﮑّﺮ ﺍﮐﺘﻴ= 5262; ﻭ ﺍﺭﺍﺩﻯ ﺧﻮﺩ&= #1548;ﮐﻪ ﺗﻠﺎﺷﻰ ﺑﻴﻤﺎ&#= 65197;ﮔﻮﻧﻪ ﻫﺮ ﻣﺴﺘﺄﺻﻠﻰ &= #65169;ﻴﺸﺘﺮ ﻧﻴﺴﺖ.ﺍﺯ ﺍﻳﻨ&= #64405;ﻮﻧﻪ ﻣﺴﺎﺋﻞ ﻭﻣﺸﮑ&#= 65248;ﺎﺕ ﻭﻫﻤﻰ ﻭﻭﻫﻢ ﺳ&= #65166;ﺯﻯ ﺯﻳﺎﺩ ﺩﺍﺭﺩ.ﻭ&= #65251;ﺎﻧﻨﺪ ﺗﻠﺎﺵ ﺷﺨﺺ ﮔﺮ&= #65235;ﺘﺎﺭﻯ ﺩﺭ ﻣﺮﺩﺍﺏ ﺍﺳ&= #65174;.ﮐﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65261;ﻧﺎﺩﺭﺳﺖ تقلّا ﮐﻨﺪ،ﺯ= ﻭﺩﺗﺮﻓﺮﻭﺧﻮ= 5165;ﻫﺪ ﺭﻓﺖ. ﺯﻳﺮﺍ ﺻﻠ= ﺎﺣﻴّﺖ ﺍﻧﺘﺨﺎﺏ ﻭ ﺍﺟ&= #65198;ﺍﻯ ﻫﺮ ﺗﻠﺎﺵ ﻭﺭﺍ&= #65257; ﺣﻞ ﺭﺍ ﻧﺪﺍﺭﺩ.= ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻔﮑّﺮ ﺍﮐ&#= 65176;ﻴﻮ ﻭ ﺍﺭﺍﺩﻯ ﻭ ﻋﺎ= ﺩﻯ،ﻭ </spa= n>ﺑﺪﻭﻥ ﺻﻠﺎʋ= 87;ﻴّﺖ ﺩﺍﺷﺘﻦ،ﺧﻴﻠA= 264; ﻣﺴﺎﺋﻞ ﻭﻫﻤﻰ &= #65251;ﻴﺴﺎﺯﺩ.ﻭ ﻳﺎ ﺭﺍﻩ ﺣﻞ ﻫﺮ= ﻣﺸﮑﻠﻰ ﺭﺍ،ﺑﺒﺪﺗﺮ ﺷ= 5194;ﻥ ﻣﺸﮑﻞ ﻣﻰ ﮐﺸﺎ&= #65255;ﺪ. ﺍﻳﻦ ﺗﻔﮑّﺮ ﻋ&#= 65240;ﻞ ﺟﺰﺋﻰ ﻭ ﭘﺮﺍﮐ&= #65256;ﺪﻩ،ﻭ ﺑﺎﺯی ﻨﻔس ﻣﺪ= 5165;ﻡ ﺑﺴﻮﻯ ﻋﺎﺩﺕ ﻧ&= #65236;ﺮﺕ ﺟﺴﺘﻦ ﻣﻴﺮﻭﺩ&#= 1548;ﻭﺍﺯ ﻋﺸﻖ ﻭﺭﺯﻯ ﺩﻭ&= #65197;ﺗﺮ ﻣﻴﺸﻮﺩ. ﻭﻳﺎ ﭼ= ﺸﻢ ﻣﺎﺭﺍ ﻣﻨﺤﺼﺮ &= #65169;ﺪﻳﺪﻥ ﺁﻧﭽﻪ ﻫﺴﺖ،ﻭ &#= 65193;ﺭ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﻣﻴﻨﻤﺎﻳﺪ . ﻭ A= 169;ﺎ ﻫﺮ ﻧﻮﺁﻭﺭﻯ ﻭ = ﺗﻌﺎﻟﻰ ﻓﮑﺮ ﻭﺗﻔﮑّﺮ &#= 65261; ﺗﮑﺎﻣﻞ ﻋﻘﻠﻰ &= #65251;ﺨﺎﻟﻒ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻫﺮ= ﺟﺎﻫﻠﻰ ﺍﺯ ﻧﺪﺍﻧﺴته هاﻯ ﺧﻮﺩ ﻣﺘﻨ= 5236;ّﺮ ﻭ ﺗﺮﺳﺎﻥ ﺍﺳﺖ.= ﻭ ﻫﻴﭻ ﭘﺎﺋﻴﻦﺗ&#= 65198;ﻯ ﺩﺭ ﻋﻘﻞ، ﻇﺮﻓ&#= 65268;ّﺖ ﻗﺪﺭﺕ ﺩﻳﺪﻥ ﻭ = ﻓﻬﻤﻴﺪﻥ ﺍﻣﻮﺭ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺍ ﻧﺪﺍﺭﺩ. ﺗﻤ= ﺎﻡ ﺍﻧﺮﮊﻯ ﺟﺴﻢ ﻭ&= #65197;ﻭﺡ ﻭ ﻓﮑﺮ ﺩﺭ ﻫﻤﻴ= ﻦ ﺗﻔﮑّﺮ ﻋﻘﻞ ﺟ&#= 65200;ﺋﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65227;ﻤﻠﺎ ﺗﻠﻒ ﻣﻴﮕﺮﺩﺩ. = ﻭﻣﺪﺍﻡ ﺳﺮﮔﺮﻡ ﺳﺎﺧﺘ&#= 65256;ﻰ ﻧﺎ ﺩﺭﺳﺖ ﻭ ﻭﻫ= ﻢ ﺍﺳﺖ. ﻭ ﺳﺮﻣﺎﻳ= ﻪ ﮐﺎﺭﺍﻥ ﻧﻴﺰ ﻫ&= #65262;ﺍ ﻭ ﺧﻴﺎﻝ ﻭﺗﺼﻮ&= #65197;ﺍﺳﺖ.ﺩﻳﺪ ﻣﺎ ﻧﻴﺰ ﮐﻪ ﻣﺤ= ﺪﻭﺩ ﺷﺪ،ﻃﺒﻌﺎ ﺩﻧ= 5268;ﺎ ﻭﻭﺍﻗﻊ ﺭﺍ ﮐﻮ&= #64380;ﻚ ﺩﻳﺪﻩ،ﻭ ﺩﺭ ﻋ&#= 65166;ﻟﻢ ﺷﺨﺼﻰ ﻭ ﺫﻫﻨﻰ = ﻣﺤﺪﻭﺩ ﻣﻴﮕﺮﺩﺩ. ﻭﻫﻤ&= #65258; ﭼﻴﺰ ﺭﺍ ﻗﺎﻟﺒ&= #65264; ﻭ ﺑﺮﺣﺴﺐ ﻣﻌﻴ&= #65166;ﺭﻫﺎﻯ ﻣﺤﺪﻭﺩ ﻭﺣﻘﻴ&#= 65198;،ﻣﻴﺨﻮﺍﻫﺪ ﻫﻤﻪ ﺍﻣﻮﺭ ﺭﺍ = ﺑﺮﺭﺳﻰ ﻧﻤﺎﻳﺪ. ﺑ᥶= 4;ﺎﻯ ﺗﻤﺎس ﺑﺎ ﻭﺍﻗ&#= 65226; ﺯﻧﺪﮔﻰ،ﺑﺎ ﺳ= 5166;ﻳﻪ ﻭﺗﺼﻮﻳﺮ ﻧﺎﺭ&#= 65203;ﺎﻯ ﺯﻧﺪﮔﻰ ﺳﺮﮔﺮ&#= 65249; ﺍﺳﺖ. ﺣﺎﻝ ﻣﻠﺎ= ﺣﻈﻪ ﻣﻴﺸﻮﺩ،ﮐﻪ ﺑ= 5184;ﺎﻯ ﮐﺸﻒ ﻣﺸﮑﻠﺎﺕ &= #65261;ﺍﻗﻌﻰ،ﺧﻮﺩ ﻧﻔس ﻭ ﺫﻫﻦ ﺍﺳ&= #65174;،ﮐﻪ ﺑﺎﻳﺪ ﺷﻨﺎﺧﺘ&#= 65258; ﻭ ﮐﺸﻒ ﮔﺮﺩﺩ.ﮐ= ﻪ ﺧﻮﺩ ﻣﺸﮑﻞ ﺍﺻ&= #65248;ﻰ ﺍﺳﺖ.ﻭ ﺧﻮﺩ ﻣﺸ= ﮑﻞ ﺳﺎﺯ. ﭼﻪ ﺭﺳﺪ ﮐ= ;ﻪ ﺑﺎﻳﺪ ﺑﺨﻮﺍﻫ&#= 65194; ﻣﺸﮑﻠﻰ ﺭﺍ ﺩﺭ&= #65203;ﺖ ﺑﺸﻨﺎﺳﺪ. ﻳﺎﺩ&= #65197;ﺳﺖﺣﻞ ﮐﻨﺪ. ﻫﻮﻳّﺖ ﻓ&= #64401;ﺮﻯ ﻭ ﻋﻘﻞ ﻣﺎﺩﻯ ﻣ= ﺎ،ﺑﺠﺎﻯ ﺍﻳﻨﮑﻪ ﺭﺍﻩ ﺣ&= #65248;ّﻰ ﺑﺮﺍﻯ ﺩﻓﻊ ﺣﻘ&= #65166;ﺭﺕ ﺧﻮﺩﻣﺎﻥ ﭘﻴﺪ&#= 65165; ﺑﮑﻨﺪ،ﺧﻮﺩ ﺣ= 5240;ﺎﺭﺕ ﺳﺎﺯ ﻣﻴﺒﺎﺷﺪ. = ﺯﻳﺮﺍ ﺧﻮﺩ ﺣﻘﻴﺮ ﺍﺳ&= #65174;،ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺍﻧ&#= 65176;ﺨﺎﺏ ﺭﺍﻩ ﭼﺎﺭه اﻯ &#= 65259;ﻢ ﻧﺪﺍﺭﺩ. ﺑﺠﺎﻯ = ﭘﻴﺶ ﺑﺮﺩ ﻓﮑﺮ،ﺧﻮ= 5193; باعث ﻋﻘﺐ ﻣﺎʌ= 55;ﺪﮔﻰ ﺁﻥ ﻣﻴﺸﻮﺩ. ﻭﺣ= ﺘﻰ ﺍﻣﺘﻴﺎﺯﺍﺕ ﻭ &= #65259;ﻨﺮﻫﺎﺋﻰ ﮐﻪ ﺷﺨﺺ ﺩﺍﺷﺘ&= #65258; ﺑﺎﺷﺪ،ﺍﻳﻦ ﭼ= 5256;ﻴﻦ ﻧﻔﺴﻰ ﺑﺪﺑﻴﻦ &= #65261;ﮐﻮﺗﺎﻩ ﺑﻴﻦ ﺁﻧﻬﺎ ﺭﺍ = ﻧﻴﺰ ﺗﺒﺪﻳﻞ ﺑﻨﻮﻋ&#= 65264; ﺣﻘﺎﺭﺕ ﻭ ﺑﻰ ﻫ= ﻨﺮﻯ ﺩﺭ ﺧﻮﺩ ﻣﻴﮑﻨ&= #65194; . ﺯﻳﺮﺍ ﮐﺎﺭ ﻧﻔ= ;س ﻮﺫﻫﻦ ﺗﻨﻬﺎ ﭘ&= #65256;ﺪﺍﺭ ﻭﻭﻫﻢ ﻭﺍﻧﺘﺰ&#= 65165;ﻉ ﻭﺗﺨﺮﻳﺐ ﺍﺳﺖ. = ﺑﺠﺎﻯ ﺭﺳﻴﺪﮔﻰ ﺑﺮﺍ&#= 65169;ﻄﻪ ﻣﺎ ﺑﺎﺩﺷﻤﻨﺎ&#= 65253; ﻣﺎ،ﺩﺭﻓﮑﺮ ﺭ= 5165;ﺑﻄﻪ ﺧﻮﺩ ﺩﺷﻤﻨﺎﻥ &= #65169;ﺎﻫم اﺳﺖ . ﺑﺠﺎﻯ ﻃﺮ= ﺩ ﻧﻔس اﻧﺒﺎﺭﻋA= 166;ﺩﺍﺕ، ﺗﺒﺪﻳﻞ ﻋﺎﺩﺗ&#= 65264; ﺑﻌﺎﺩﺕ ﺟﺪﻳﺪ &= #65193;ﻳﮕﺮ ﻣﻰ ﭘﺮﺩﺍﺯﺩ.ﮐ&= #65258; </spa= n>ﺷﺎﻳﺪ ﻫﻢ ﺑA= 194;ﺗﺮ ﺑﺎﺷﺪ. ﻭ ﺍﻳﻦﻫ= ﻤﺎﻥ ﮐﺎﺭ ﺭﻭﺷﻬﺎﻯ &= #65191;ﻮﺩ ﻋﻠﺎﺟﻰ،ﻭﺗﺰ@= 400;ﻴﻪ ﺑﺮﺣﺴﺐ ﻣﻴﻞ ﺧ&= #65262;ﺩﻣﺎﻥ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﻃ= ﻔﻠﻰ ﺍﺳﺖ،ﮐﻪ ﺩﻭﺳ= 5174; ﺩﺍﺭﺩ ﺑﺮﻧﺎﻣ&#= 65258; ﺗﺮﺑﻴﺘﻰ ﺍﻭ،= 5169;ﻮﺳﻴﻠﻪ ﺧﻮﺩﺵ ﺑﻤﺎﺩﺭ &= #65267;ﺎ ﻣﻌﻠﻢ ﺩﻳﮑته کند.<o:p></o:p> = 5197;ﻭﺷﻬﺎﻯ ﻣﻦ ﺩﺭﺁﻭﺭﺩﻯ &= #65231;ﻴﺮ ﺍﻟﻬﻰ ﺗﺰﮐﻴﻪ &= #65255;ﻔس،ﭼﻮﻥ ﺭﻭﺍﻥ ﮐﺎﻭﻯ ﻳ&= #65166; ﺧﻮﺩ ﺷﺮﻃﻰ ﮐﺮ&= #65193;ﻥ ﻭ ﻏﻴﺮﻩ،ﻧﻤﻰ &#= 65191;ﻮﺍﻫﻨﺪ ﻋﻴﺒﻰ ﺭﺍ ﺍﺯ ﻣ= ﺎ ﺩﻭﺭ ﮐﻨﻨﺪ. ﺑﻠ= ﮑﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﭼ&#= 65268;ﺰﻯ ﺭﺍ ﺑﺠﺎﻯ ﺁﻥ ﺑ= ﮕﺬﺍﺭﻧﺪ. ﻭ ﺩﺭ ﺍﻳﻦ ﮐﺎﺭ= ﺣﺘﻰ ﺍﮔﺮ ﺩﺭﺳﺖ ﻋﻤ&= #65246; ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ&#= 1548;ﺍﺗﻠﺎﻑ ﻋﻤﺮ ﮐﺮﺩن اﺳ= 5174;.ﺯﻳﺮﺍ ﺍﻳﻦ ﻋﺎﺩﺕ ﺟﺪ&= #65267;ﺪ ﺍﻳﺪﺁﻝ ﻧﻴﺴﺖ&#= 1548;ﻭﺭﻭﺯﻯ ﺩﻳﮕﺮ ﺑﺎﻳﺪ ﺁ&= #65255;ﺮﺍ ﺑﺎ ﺩﻳﮕﺮﻯ،ﻭ &#= 65169;ﺎﺻﻄﻠﺎﺡ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﻋ= ﻮﺽ ﮐﻨﻴﻢ . ﺷﺎﻳﺪ ﻋ= ;ﻤﺮ ﻧﻮﺡ ﻧﻴﺰ ﺑﺮﺍ&= #65263; ﺍﻳﻦ ﺁﺯﻣﺎﻳﺸ&#= 65260;ﺎ ﮐﺎﻓﻰ ﻧﺒﺎﺷﺪ&#= 1548;ﺗﺎ ﺑﺤﻘﻴﻘﺖ ﻭ ﺍﻳ&= #65194;ﺁﻝ ﺑﺮﺳﻴﻢ . ﺍﻣﺎ ﺩ= ;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5165;ﺯ ﻫﻤﺎﻥ ﻗﺪﻡ ﺍﻭ&= #65245; ﻋﻴﺐ ﺭﺍ ﺍﺯ ﻧﻔ= س ﺑﺮ ﻧﻤﻴﺪﺍﺭﺩ&#= 1548;ﺑﻠﮑﻪ ﺧﻮﺩ ﻧﻔس ﺍﻭ ﺫ&= #65259;ﻦ ﺭﺍ ﻣﺘﻠﺎﺷﻰ ﻣ&= #65268;ﮑﻨﺪ.ﻭﺗﻤﺎﻡ ﻋﻴﻮﺑﺶ ﺭﺍ ﻳﮑ&= #65184;ﺎ ﺑﺮ ﻣﻰ ﺃﻧﺪﺍﺯ&= #65193;. ﻭ ﭼﻴﺰﻯ ﺭﺍ ﺑﺠ= ﺎﻯ ﻫﺮ ﻋﺎﺩﺕ ﺩﺭ ﻧ= ﻔس ﺟﺎﻯ ﮔﺰﻳﻦ ﻧﻤ&= #65264; ﮐﻨﺪ. ﺑﻠﮑﻪ ﺗﻨ= ﻬﺎ ﺗﺨﻠﻴﻪ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ،ﺗﺎ ﺧﺪﺍ ﭼﻪ ﻋﻘﻞ ﻭ= ﻧﻔﺴﻰ،ﮐﻪ ﺍﺯ ﺍﻳﻦ ﭘس ﺭﻭ&= #65185; الهی شده ﺑﻤﺎ= ﺑﺪﻫﺪ. ﻭ ﺍﻳﻦ ﻋﻘﻞ ﮐﻠ= ّﻰ ﻭ ﻟﺪﻧّﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﺷﺪﻩ،ﺗﺎ ﭼﻪ ﻋ&#= 65166;ﺩﺍﺗﻰ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ = ﺑﭙﺴﻨﺪﺩ.ﺗﺎﺑ&#= 65166;ﺻﻄﻠﺎﺡ ﺗﺸﺒّﻪ ﺑﺎﺧﻠ= 5166;ﻕ ﺍﻟﻬﻰ ﭘﻴﺪﺍ ﮐ&= #65256;ﺪ، ﻭ ﺑﻬﺘﺮﻳﻦ ﺭﺍ = ﭘﻴﺸﻪ ﺧﻮﺩ ﮐﻨﺪ. ﻭﺣﺘ= ﻰ ﺍﮔﺮ ﻫﺮ ﭼﻨﺪﻯ = ﺗﺒﺪﻳﻞ ﻋﺎﺩﺗﻰ ﻭ ﻓﮑﺮ = ﻭ ﺳﻠﻴقه اﻯ ﺭﺍ= 48;ﺑﺮﺍﻯ ﺧﻮﺩ ﻟﺎﺯﻡ ﺑﺪ&= #65165;ﻧﺪ، ﺩﺭﺳﺖ ﻭ ﺳﺮﻳﻊ = ﻭ ﻣﻌﻘﻮﻝ ﺍﻧﺠﺎ&#= 65249; ﻣﻴﺪﻫﺪ. ﺍﺳ= ﺎس ﮐﺎﺭ( ﺧﻮﺩ ﺷﺮﻃ= ﻰ ﮐﺮﺩﻥ ﻣﺠﺪﺩ) ﺑ= ﺮ ﺍﻳﻦ ﺍﺳﺎس ﺻﺤ&#= 65268;ﺢ ﺍﺳﺖ،ﮐﻪ ﺍﻧﺴ= 5166;ﻥ ﭼﻮﻥ ﺳﮓ ﭘﺎﻭﻟ&= #65262;ﻑ،ﺍﺯ ﮐﻮﺩﮐﻰ ﻋﺎﺩﺍ&#= 65173; ﻭ ﺍﻓﮑﺎﺭﻯ ﺑﻮ&= #65263; ﺗﺤﻤﻴﻞ ﺷﺪﻩ ﻭ = ﺷﮑﻞ ﺷﺮﻃﻰ ﺑﺨﻮﺩ ﮔ&= #65198;ﻓﺘﻪ ﺍﺳﺖ. ﻭ ﻭﺍﮐّﻨ&= #65206; ﻓﺮﺩ ﺩﺭ ﺑﺮﺍﺑ&= #65198; ﭘﺪﻳﺪه ﻫﺎ ﻭ ﺍ&= #65235;ﮑﺎﺭ،ﺑﻄﻮﺭ ﺍﺗﻮﻣﺎﺗﻴﻚ ﻭ &= #65169;ﺮﺣﺴﺐ ﺗﻌﻠﻴﻢ ﺩﺍﺩﻩ &= #65207;ﺪﻩ ﺩﺭ ﻣﻴﺂﻳﺪ. ﺩﺍ= ﻧﺸﻤﻨﺪﺍﻧﻰ ﮐﻪ ﺑﻔﮑﺮ ﺧﻮﺩ = ﺑﺎﺯﻯ ﻣﻦ ﺩﺭﺁﻭﺭﺩﻯ &= #65259;ﺴﺘﻨﺪ،ﻣﻴﮕʌ= 62;ﻳﻨﺪ ﺍﮔﺮ ﺩﻳﺪﻳﻢ ﮐ&= #65258; ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎﻯ ﺷﺮﻃﻰ ﺩﺭ ﻣﺎ ﻭ= ﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﺧﻮﺏ = ﻧﻴﺴﺘﻨﺪ،ﻭ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﺑ&= #65260;ﻢ ﺑﺮﻳﺰﻳﻢ،ﻭ ﺑ= 5198;ﻧﺎﻣﻪ ﺭﻳﺰﻯ ﺟﺪﻳﺪﻯ &= #65193;ﺭ ﺫﻫﻦ ﻭ ﻧﻔس ﺧﻮ&= #65193; ﭘﻴﺎﺩﻩ ﮐﻨﻴﻢ. = ﻫﺮﮔﺎﻩ ﺑﺨﻮﺍﻫﻴﻢ،ﻣA= 268;ﺘﻮﺍﻧﻴﻢ ﺑﺎ ﺧﻮﺩ ﺗﻠﻘﻴ&= #65256;ﻰ ﻣﺠﺪﺩ،ﺗﻠﻘﻴA= 254; ﻫﺎﻯ ﻗﺒﻠﻰ ﻣﺤ&= #65268;ﻂ ﻭ ﻋﻘﻞ ﺟﻤﻌﻰ ﺭ= ﺍ ﺍﺯ ﺧﻮﺩ ﻃﺮﺩ ﮐ= ﻨﻴﻢ. ﺗﺎ ﺍﻳﻨﺠﺎ ﺣﺮ&= #65233; ﻋﻠﻤﻰ ﺍﺳﺖ،ﻭ= 5247;ﻰ ﻋﻤﻠﻰ ﻧﻴﺴﺖ. ﺯ= ﻳﺮﺍ ﭼﻪ ﻣﻘﺎﻡ ﻭ ﺻﻠ= ﺎﺣﻴﺘﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ،= 4400;ﻪ ﺑﻔﻬﻤﻴﻢ ﻭﺍﻗ&#= 65228;ﺎ ﺍﻳﻦ ﻋﺎﺩﺕ ﻗﺒ&= #65248;ﻰ ﻏﻠﻂ ﺍﺳﺖ. ﺯﻳﺮ= ﺍ ﻫﻤﻪ ﺗﻌﻠﻴ= ;ﻤﺎﺕ ﺟﺎﻣﻌﻪ ﺑﺪ ﻧﺒ&= #65262;ﺩه اﻧﺪ. ﻣﺴﺄﻟﻪ ﺩ&= #65267;ﮕﺮ،ﺁﻳﻨﺪﻩ ﺑﻌﺪ ﺍﺯ ﺷﻨﺎﺧ&= #65174; ﻋﻴﺐ ﺩﺭ ﺧﻮﺩ ﮐ= ﺪﺍﻡ ﻓﮑﺮ ﻭ ﺻﻔﺖ ﻭ ﻋ= ;ﺎﺩﺕ ﺟﺪﻳﺪ ﺩﻳﮕﺮﻯ &= #65197;ﺍ ﺑﺎﻳﺪ ﺍﻧﺘﺨﺎ&#= 65167; ﮐﻨﻴﻢ؟ﻭ</spa= n> &#= 64380;ﻪ ﮐﺴﻰ ﺻﻠﺎﺣﻴّ= 5174; ﺍﻧﺘﺨﺎﺏ ﻭﺿﻊ &= #65183;ﺪﻳﺪ ﻭﺗﻐﻴﻴﺮ ﻟﺎﺯ&#= 65249; ﺭﺍ ﺩﺍﺭﺩ؟ ﻭ ﺑ&= #65166;ﻟﺄﺧﺮﻩ ﺍﮔﺮ ﻫﻢ ﺻﻔﺖ ﺟ= ﺪﻳﺪﻯ ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩ&= #65267;ﻢ،ﭼﮕﻮﻧﻪ ﺟﺎﻧﺸﻴﻦ ﮐﻨﻴ&#= 65250;؟ﮐﻪ ﺩﻭﭼﺎﺭ ﺑﺤﺮﺍ&#= 65255;ﻬﺎﻯ ﺭﻭﺣﻰ ﻧﺸﻮﻳﻢ. = ﻫﺮ ﺩﺍﺭﻭﺋﻰ ﺷﻔﺎ &= #65169;ﺨﺶ،ﺑﺎﺯ ﺁثاﺭ ﻣﻨﻔﻰ ﺩ= 5165;ﺭﺩ. ﺿﻤﻨﺎ ﺍﮔﺮ ﻫﻢ = ﻣﻮﻓﻖ ﺷﻮﻳﻢ،ﭼﻨﻴﻦ = 5175;ﺒﺪﻳﻠﻰ ﺩﺭ ﻋﺎﺩﺍﺕ ﻭ ﺍ= ﻓﮑﺎﺭ ﻧﻔس ﻭ ﺫﻫﻦ ﺧﻮ&= #65193; ﺑﮑﻨﻴﻢ،ﭼﻪ </spa= n>ﺗﻀﻤﻴﻨﻰ ﻫʌ= 04;ﺖ،ﮐﻪ ﺩﻳﮕﺮ ﻧﻴﺎﺯﻯ &= #65169;ﺘﺒﺪﻳﻞ ﻣﺠﺪﺩ ﻧﺒﺎﺷﺪ&#= 1567; ﻫﺮ ﺭﻭﺯ ﺫﻫﻦ ﻭ= ﻧﻔس ﺭﺍ ﮔﺮﻓﺘﺎﺭ ﻋ&= #65166;ﺩﺕ ﻭ ﺭﻭﺵ ﺟﺪﻳﺪﻯ = ﮐﺮﺩﻥ،باعث ﺍﺳﺘﻬﻠﺎﻙ ﻧﻔ&#= 1587; ﻣﻴﺸﻮﺩ. ﺑﺎﻳﺪ = ﺍﺯ ﺧﺪﺍﻯ ﻣﻄﻠﻖ ﮔ&= #65198;ﻓﺖ،ﺗﺎ ﺑﻘاء ﻫﻤﻴﺸﮕA= 264; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.<= /span> ﻣﻌ= ﻤﻮﻟﺎ ﻋﻠﻢ ﺭﻭﺍﻥ ﺷﻨ&= #65166;ﺳﻰ ﻭ ﭘﺰﺷﮑﻰ ﻭ ﻣﻨ= ﻄﻖ ﻭ ﻋﻘﻞ ﺍﻣﺮﻭﺯ = ﺑﺸﺮﻯ،ﺑﺠﺎﻯ ﺍﻳﻨﮑﻪ ﺍﻳﺪﺁ&#= 65245; ﻭ ﺑﺮﺗﺮﻳﻦ ﺭﺍ = ﺍﻧﺘﺨﺎﺏ ﮐﻨﺪ،ﮐﻪ ﻫﺮ ﺯ&#= 65267;ﺮﺩﺳﺘﻰ ﻭ ﺟﺎﻣﺎﻧﺪﻫﺎ&#= 65263;،ﺑﺎﻳﺪ ﺧﻮﺩﺭﺍ ﺑﻪ ﺁﻥ = ﺑﺮﺳﺎﻧﺪ.ﺍﻳﻨ&#= 65260;ﺎ ﺣﺪّ ﻣﺘﻮﺳﻂ ﻭ&#= 65261;ﺳﻂ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣ&= #65268;ﮑﻨﻨﺪ. ﻭ ﻣﻴﮕﻮﻳﻨﺪ ﻣ&= #65166;ﻧﻌﻰ ﻧﺪﺍﺭﺩ ﮐﺴﻰ ﺑ&= #65198;ﺗﺮ ﺍﺯ ﺣﺪّ ﻧﻮﺭﻣ&#= 65166;ﻝ ﺑﺎﺷﺪ.ﻭﻟﻰ ﻫم&#= 1607; ﻨﻮﺭﻣﺎﻟﻬﺎ ﺑ&#= 65166;ﻳﺪ ﺑﺤﺪّ ﻧﻮﺭﻣﺎ= 5245; ﺑﺮﺳﻨﺪ. ﺍﻟﺒﺘ&= #65258; ﺍﻳﻦ ﺣﺮﻑ ﺩﺭ ﺑ= ﻴﻤﺎﺭﺍﻥ ﺯﻧﺠﻴﺮﻯ ﻭ ﺭﻭ&= #65165;ﻧﻰ ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭﻟ&= #65264; ﻣﺎ ﮐﻪ ﻟﺰﻭﻡ ﺗ= ﮑﺎﻣﻞ ﻧﻔس ﻭﻗﺒﻮﻝ ﺩ&#= 65165;ﺭﻳم که ﻫﻤﻪ ﺍﻧﺴﺎ= 5255;ﻬﺎ، ﻧﺴﺒت ﺒﺒﺮﺗﺮ= 5259;ﺎﻯ ﺧﻮﺩ،ﻋﻘﺐ ﻣﺎ= 5255;ﺪﻩ ﻭ ﺑﻴﻤﺎﺭ ﻫﺴﺘ&= #65256;ﺪ. ﻣﻮﺿﻮﻉ ﺑﺤﺪّ &#= 65255;ﻮﺭﻣﺎﻝ ﺭﺳﺎﻧﺪﻥ ﻣﻄﺮ&#= 65185; ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5169;ﺤﺪّ ﻗﺼﻮﺍ،ﻭ ﺣﺪّ = 5155;ﮐثر ایدآل و ﻣﻤﮑﻦ= ; ﺭﺳﺎﻧﺪﻥ ﻣﻄﺮﺡ ﺍﺳﺖ. ﮐﻪ= ﺩﺭ ﺑﺸﺮ ﺷﻬﻮﺩ ﻗﺎ&= #65163;ﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174; . ﺫﻫﻦ ﺍﻧﺴﺎﻥﺑ= ﺎﻳﺪ ﺍﺻﻠﺎﺡ ﺷﻮﺩ.ﻭ&= #65247;ﻰ ﮔﺎﻫﻰ ﺑﺎ ﺍﻣﻮ&= #65197;ﻯ ﺳﺎﺯﺵ ﺩﺍﺭﺩ،= 5261; </spa= n>ﻣﺸﮑﻠﻰ ﺩﺭ @= 400;ﺎﺭﺵ ﻧﻴﺴﺖ.ﮐﻪ ﺍﻳن هماﻥ ﻓﮑﺮ ﮔﺬA= 197;ﺍﻥ ﭘﺎﺳﻴﻮ ﺍﻧﺴﺎ&#= 1606; اﺳﺖ، که اﻣﻮ᥷= 7; ﺭﺍ ﺁﻧﻄﻮﺭ که هستند ﻣﻴﭙﺬﻳ= ;ﺮﺩ، ﻭ ﺍﻣﻮﺭﺧﻮﺩﺭ&#= 65165; ﻣﻰ ﮔﺬﺭﺍﻧﻨﺪ. = ﺿﻤﻨﺎ ﺗﻔﮑّﺮ ﺍﮐﺘﻴ= 5262; ﻭ ﺍﺭﺍﺩﻯ ﺫﻫﻦ<= /span> </spa= n>ﺷﺨﺺ،ﺍﻣﻮﺭ= ;ﻯ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍ&= #65197;ﺩ، ﻭ ﺑﻔﮑﺮ ﺗﻐﻴﻴ&= #65198; ﻭ ﺍﺻﻠﺎﺡ ﻭ ﺩﮔ= ﺮﮔﻮﻧﻰ ﺁﻥ ﺍﺳﺖ. ﻫﻢ ﻣﻤ= ;ﮑﻦ ﺍﺳﺖ ﻧﻔس ﺑﻴﻤ&#= 65166;ﺭ ﺑﺎﺷﺪ،ﻭﺑﺨﻄA= 166; ﺗﺴﻠﻴﻢ ﺍﻣﻮﺭ &= #65261;ﺍﻗﻊ </spa= n>ﺷﺪﻩ ﺑﺎﺷﺪ. = 5261; ﺍﻓﮑﺎﺭ ﻭ ﻓﻌﺎﻟﻴﺘﻬﺎ&#= 65263; ﭘﺎﺳﻴﻮ ﻧﻴﺰ ﻧ&= #65166;ﺩﺭﺳﺖ ﺑﺎﺷﻨﺪ. ﻭﻫﻢ ﻣ= ﻤﮑﻦ ﺍﺳﺖ ﺍﻓﮑﺎﺭ ﻭ = ﺍﻓﻌﺎﻟﻰ ﺍﮐﺘﻴﻮ ﺍﻭ ﻧﻴ&= #65200; ﺑﺎﺯ ﻧﺎﺩﺭﺳﺖ &= #65169;ﺎﺷﻨﺪ،ﻭ ﮐﺎﺭی ﺒﺎﻃﻞ ﻭ&#= 65199;ﺍﺋﺪﻯ ﺷﺪﻩ ﺑﺎﺷﺪ. ﺍﻳ= ﻦ ﺩﺍﻳﺮﻩ ﺑﺴﺘﻪ &= #65259;ﺮﮔﺰ ﺣﻞ ﻧﻤﻴﺸﻮﺩ. ﻣ= ﮕﺮ ﮐﻞّ ﻧﻔس ﺭﺍ ﺑ&#= 64401;ﺸﻴﻢ ﻭ ﺩﮔﺮﮔﻮﻥ ﮐﻨ&= #65268;ﻢ.ﻧﻪ ﺍﻳﻨﮑﻪ ﺁﺵ ﺷﻠ&= #1617;ﻪ ﻗﻠﻢ ﮐﺎﺭ ﺭﺍ ﺑ= ﻴﺸﺘﺮ ﺑﻬﻢ ﺯﺩﻩ ﺑﺎﺷ&= #65268;ﻢ. ﻭﺍﮔﺮᥴ= 5;ﺻﻞ ﻟﺰﻭﻡ ﮐﺸﺘﻦ ﻭ&= #65255;ﺎﺑﻮﺩﻯ ﻧﻔس اﻣّﺎﺭه ʋ= 98;ﺍ ﺑﭙﺬﻳﺮﻳﻢ،ﻗA= 220;ﻌﺎ ﺗﻨﻬﺎ ﻳﻚ ﻧﻔﺮ = ﺻﻠﺎﺣﻴّﺖ ﺩﺍﺩﻥ ﻧﻔس ﺟﺪ&#= 65267;ﺪ ﻭ ﺑﺮﺗﺮﻯ ﺑﻤﺎ = ﺭﺍ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﺧﺪ= ﺍ ﺍﺳﺖ،ﻳﺎ ﻣﺮﺍ= 5175;ﺐ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﻣﺎ. ﭼﻮﻥ ﺭﺏّ ﺍ= ﻟﻨﻮﻉ ﺑﺸﺮﻯ ﮐﻪ ﺁﻥ ﻧ= ﻴﺰ ﺩﺭ ﻫﺮﻡ ﺗﮑﺎﻣ&= #65248;ﻰ،ﺑﺨﺪﺍﻯ ﺧﺎﻟﻖ ﻣﻄﻠﻖ ﻣ&= #65268;ﺮﺳﺪ. ﻭﺍلاّ ﻫﺮﮐﺴʌ= 64; ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺑﺎﭘ&#= 65268;ﺸﻨﻬﺎﺩ ﻧﻔس ﻮﺫﻫﻦ ﺩﻳ&#= 64405;ﺮﻯ ﮐﺎﺭی ﺒﮑﻨﺪ،A= 259;ﻢ ﺧﻮﺩﺵ ﺑﻴﻤﺎﺭ &= #65261; ﺑﺪ ﻧﻔس ﻭ ﺑﺪ ﺫ= ﻫﻦ ﺍﺳﺖ،ﻭ ﻫﻢ ﺑﺎ&#= 65247;ﺄﺧﺮﻩ ﺫﻫﻨﻰ ﺍﻳﺪﺁﻝ &= #65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﻧﺎﭼﺎﺭ= ﻣﻴﺸﻮﻳﻢ ﺑﺠﺎﻯ ﻣﺘﻠﺎﺷ&#= 65264; ﮐﺮﺩﻥ ﻧﻔس ﻭ ﺫ&= #65259;ﻦ،ﺑﺎﺻﻠﺎﺡ ﻭ ﺗﺮﻣﻴﻢ ﻭﻭﺻ&= #65248;ﻪ ﭘﻴﻨﻪ ﮐﺮﺩﻥ ﻧ&= #65236;س ﻭ ﺫﻫﻦ ﻭ ﻋﻘل ﻮ= (ﻣﻦ) ﺧﻮﺩ ﮔﺮﺩﻳﻢ.ﮐ&= #65258; ﮔﻔﺘﻴﻢ ﺑﺎﺯ ﺍ&= #65267;ﺪﺁﻝ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65261; ﻋﻤﺮ ﻧﻮﺡ ﻫﻢ ﮐ= ﺎﻓﻰ ﻧﻴﺴﺖ ﻣﺎﺭﺍ ﺑ&= #65252;ﺮﺣﻠﻪ </spa= n>ﻧﻬﺎﺋﻰ ﻭ ﻗ= 91;عی ﺴﻠﺎﻣتی ﺒﺮﺳA= 166;ﻧﺪ. ﺣﺘﻰ ﺍﮔﺮ ﻫﻢ ﮐ= ﺴﻰ ﺑﺨﻮﺍﻫﺪ ﺑﻤﺎ &= #64344;ﻴﺸﻨﻬﺎﺩ ﻭﺿﻊ ﺑﻬﺘﺮﻯ ﺭ&= #65165; ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ&#= 1548;ﺗﺎ ﺧﻮﺩﻣﺎﻥ ﻧﭙﺬ&#= 65267;ﺮﻳﻢ ﻭ ﻧﺨﻮﺍﻫﻴﻢ ﻫ&= #65252;ﮑﺎﺭﻯ ﮐﻨﻴﻢ،ﮐﺴﻰ ﻗ= 5166;ﺩﺭﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﺑﻤﺎ ﺗﻌﻠ&= #65268;ﻤﻰ ﺩﻫﺪ. ﻣﺎ ﻧﻴﺰ ﺍ= ;ﮔﺮ ﺑﭙﺬﻳﺮﻳﻢ ﻳﺎ &= #65197;ﺩ ﮐﻨﻴﻢ،ﺑﺎﺯ ﻫ= 5256;ﻮﺯ ﺑﺎﺯﻳﭽﻪ ﻧﻔس &#= 65236;ﺎﺳﺪ ﺧﻮﺩ ﺷﺪه اﻳﻢ.&#= 65255;ﻔس ﻳﺎ ﺫﻫﻦ ﺩﻭﺳﺖ = ﺩﺍﺭﺩ،ﻫﻤﻴﻦ ﺑﺎﺷﺪ ﮐﻪ ﻫﺴﺖ.= ﺩﺭﺳﺖ ﻣﺎﻧﻨﺪ ﻃﻔﻞ ﻭ = ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧﻰ،ﺑﻮﺩA= 253; ﺭﺍ ﺑﺠﺎﻯ ﺷﺪﻥ = ﺑﺮﺗﺮ ﺣﺘﻰ ﺑﺎ ﻫﺮ ﺷﺪ= ﻥ ﺩﻳﮕﺮﻯ ﻣﺨﺎﻟ&#= 65234; ﺍﺳﺖ، ﭼﻪ ﺭﺳﺪ &= #65169;ﺒﺮﺗﺮ ﻭ ﻫﻤﺮﺍﻩ ﺑﺎ ﺯ= ﺣﻤﺖ ﻭ ﺍﺣﺘﻤﺎﻟﺎ ﺗ&= #65188;ﻤّﻞ ﺭﻧﺞ ﻭ ﺳﺨﺘﻰ. ﺍ= ;ﻟﺒﺘﻪ ﻣﺎ ﮐﻪ ﻗﺎﻟﺒﻰ = ﻓﮑﺮ ﻣﻰ ﮐﻨﻴﻢ،ﺁﻳ= 5166; ﺧﻮﺩ ﺍﻳﻦ ﻗﺎﻟ&= #65168; ﺩﺭ ﺗﺸﺨﻴﺺ ﻣﻌ&= #65166;ﻳﺐ ﺧﻮﺩﺵ ﺑﻰ ﺃثر &#= 65255;ﻴﺴﺖ؟. ﺍﺯ ﮐﺠﺎ ﻣﻌﻠﻮ&= #65249; ﺍﺳﺖ،ﮐﻪ</spa= n> &#= 65165;ﻳﻦ ﺳﻴﺴﺘﻢ ﺳﺎﻳﺒ&#= 65198;ﻧﻴﺘﻴﮑﻰ ﻭ ﺍﻧﻌﮑﺎس &#= 65207;ﺮﻃﻰ ﻭ ﻗﺎﻟﺒﻰ،ﮐﻪ &#= 65191;ﻮﺏ ﻭ ﺑﺪ ﻭﺩﻳﮕﺮ ﺍ= ﺭﺯﺷﻬﺎ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺍﻧ= ﺘﺨﺎﺏ ﮐﺮﺩﻩ ﺩﺭﺳﺖ ﺑ&= #65166;ﺷﺪ، ﺧﻮﺩ ﺍﻳﻦ ﻧﻈﺮ = ﻧﻴﺰ ﻗﺎﻟﺒﻰ ﻧﺒﺎﺷ&#= 65194;. ﻣﺸﮑﻞ ﺍﻳﻦ ﺍﺳ&= #65174; ﮐﻪ ﺧﻮﺩ ﺗﻔﮑّ&#= 65198; ﻗﺎﻟﺒﻰ ﻭ ﺳﺎﻳ&= #65170;ﺮﻧﻴﺘﻴﮑﻰ ﺗﺤﻤﻴﻞ ﺷﺪﻩ ﺑ&= #65252;ﺎ،ﺑﺎﻳﺪ ﻣﺘﻠﺎﺷﻰ ﮔﺮﺩ&#= 65193;.ﻧﻪ که ﻘﺎﻟﺒﻬﺎﻯ = 5183;ﺪﻳﺪ ﺑﺠﺎﻯ ﻗﺒﻠﻰ ﭘ&= #65268;ﺸﻨﻬﺎﺩ ﮐﻨﻴﻢ. ﻳﺎ ﺍʋ= 97;ﺯﺷﻬﺎﻯ ﺟﺪﻳﺪﻯ ﺭﺍ ﺑﺠ&= #65166;ﻯ ﺍﺭﺯﺷﻴﺎﺑﻰ ﻗ&#= 65170;ﻠﻰ ﺁﻣﻮﺯﺵ ﺑﺪﻫﻴ&#= 65250;. ﻋﻤﻞ ﺗﺨﻠﻴﻪ ﻭ = ﺗﺰﮐﻴﻪ ﺳﺎﻟﻚ ﺍﻟﻬﻰ،= 5175;ﻨﻬﺎ ﺭﺍﻩ ﺗﻮﻓﻴﻖ ﺩ&= #65197; ﺍﻳﻦ ﮐﺎﺭ ﺍﺳﺖ&= #1548;ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ &= #65197;ﻭﺵ ﺍﻟﻬﻰ ﻭ ﺑﺎ ﮐﻤ= ﻚ ﺧﺪﺍﻭﻧﺪ ﻭﻭﺳ&#= 65166;ﺋﻂ ﺷﻬﻮﺩﻯ،ﻭ ﺣﺘ= 5264; ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪ&#= 65257; ﺍﻭ،ﮐﻪ ﭘﻴﺮﺍ= 5253; ﻃﺮﻳﻘﺖ ﻫﺴﺘﻨ&#= 65194;،ﺑﮑﻠّﻰ ﻧﻔس ﺭﺍ ﻣﺘﻠﺎ&#= 65207;ﻰ،ﺑﺎ ﺑﻬﺘﺮﺑﮕﻮﺋﻴ= 5250; ﻫﻤﻪ ﻣﺤﺘﻮﻳﺎ&#= 65173; </spa= n>ﻧﻔس ﻭ ﺫﻫﻦ A= 197;ﺍ ﻃﺮﺩ ﮐﺮﺩﻩ،ﻭ &#= 65191;ﺪﺍﻭﻧﺪ ﻭﺿﻊ ﺟﺪﻳﺪﻯ ﻭ = ﺳﻄﺢ ﻋﻘﻞ ﺟﺪﻳﺪﻯ ﻭ&= #65193;ﻧﻴﺎﻯ ﺟﺪﻳﺪﻯ ﺍﺯ ﺳﻠ&= #65268;ﻘﻪ، ﺑﺮﺍﻯ ﻭﺍﺻﻞ ﺍ&= #65197;ﺍﺋﻪ ﺩﻫﺪ.ﮐﻪ ﺑﻘﻴّ&#= 65258; ﻋﻤﺮ ﻭﺍﺻﻞ ﺑﺪ&= #65165;ﻥ ﻣﺸﻐﻮﻝ ﺑﺎﺷﺪ.&= #65261; ﻫﺮ ﺭﻭﺯ ﻧﻴﺰ ﺁ= ﻧﺮﺍ ﻋﻮﺽ ﻧﻤﻰ ﮐﻨﺪ&= #1548;ﻭ ﺍﻧﺘﺨﺎﺏ ﺑﺮﺗ&#= 65198; ﻫﻢ ﺑﺎﺧﺪﺍ ﻭ ﺑ= ﺮﺗﺮﺍﻥ ﺑﻮﺩﻩ،ﻧﻪ ﻧﻔ= 587; ﺧﻮﺩ ﺳﺎﻟﻚ. ﻭ ﺑ= ;ﻬﻤﻴﻦ ﺩﻟﻴﻞ ﺳﻴﺴﺘﻢ &= #65165;ﺯ ﻧﻮ ﺷﺮﻃﻰ ﮐﺮﺩ&= #65253; ﻧﻔس ﺑﺎﺯﻯ ﻧﻔ&#= 1587; ﻋﻠﻤﺎ ﺑﻴﺸﺘﺮ &= #65255;ﻴﺴﺖ. ﺍﮔﺮﻫﻢ ﮐﺴﻰ ﺻ&= #65248;ﺎﺣﻴّﺖ ﺍﻳﻦ ﺍﺯ ﻧﻮ ﺷﺮ= ﻃﻰ ﮐﺮﺩﻥ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ،ﺗﻨﻬﺎ = 4344;ﻴﺮﻭﺍﻥ ﻃﺮﻳﻘﺘﻬﺎﻯ ﺗ&#= 65212;ﻮﻑ ﻭ ﺍﻫﻞ ﺣﻖ ﻭ ﺳﻠ= ;ﻮﻙ ﺍﺳﺖ. ﮐﻪ ﺧﻮﺩﺷ= ﺎﻥ ﺭﻩ ﺭﻓﺘﻪ ﻭﺧﻮ&= #65193; ﺑﺨﺪﺍ ﻭ ﻧﺠﺎﺕ = ﻭﮐﻤﺎﻝ ﺭﺳﻴﺪه اﻧﺪ.ﻭ &#= 65169;ﺎﺯﻳﭽﻪ ﻧﻔس خوﻳﺶ ﻧﻴA= 204;ﺘﻨﺪ.ﭼﻪ ﺭﺳﺪ ﺑﺎﺯﻳﭽﻪ &= #65255;ﻔس ﺷﺎﮔﺮﺩﺍﻥ ﺧﻮ&#= 65193; ﮔﺮﺩﻧﺪ. ﺭﻭ= ﺵ ﺍﺯ= ﻧﻮ ﺷ᥷= 8;ﻃﻰ ﮐﺮﺩﻥ ﺧﻮﺩ،ﻋ= 5252;ﻠﺎ ﺁﺷﻔﺘﻪ ﮐﺮﺩﻥ &= #65169;ﻴﺸﺘﺮ ﻧﻔس ﺍﺳﺖ. ﺑﺨﺼ&= #65262;ﺹ ﺍﻳﻨﮑﻪ ﺍﺯ ﻣﺨ&= #65176;ﺼّﺎﺕ ﺫﻫﻦﻭﺣﺎﻓﻈﻪ &#= 65267;ﺎ ( ﻣﻦ)،ﺍﻳﻦ ﻧﻴﺴ= ﺖ ﮐﻪ ﭼﻴﺰﻯ ﺟﺪﻳ&= #65194; ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ&#= 1548;ﮐﻪ ﺟﺎﻯ ﻗﺪﻳﻢ ﺑﮕ&= #65196;ﺍﺭﺩ ﺑﻠﮑﻪ ﺟﺪﻳﺪ ﺭ&= #65165; ﻣﻴﮕﻴﺮﺩ،ﻭ ﮐ= 5256;ﺎﺭ ﻭ ﺩﺭ ﺟﻮﺍﺭ ﭼﻴ= ﺰ ﻗﺪﻳﻢ ﻣﻴﮕﺬﺍ&#= 65197;ﺩ. ﻣﺎ ﺍﮔﺮ ﻧﻈﺮﻳ&= #65258; ﺟﺪﻳﺪ ﻭ ﺩﺭﺳﺘ&= #65264; ﺩﺭ ﻋﻠﻢ ﺑﻴﺎﻣ&= #65262;ﺯﻳﻢ،ﮔﺮﭼﻪ ﻣﻤﮑﻦ ﺍﺳ= ;ﺖ ﻣﺘﻌﺎﻟﻰ ﺗﺮ ﺑﺎﺷﺪ،ﻭﻟ= 5264; ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ&#= 1548;ﻧﺎ ﺧﻮﺩﺁﮔﺎﻩ ﻧﻔ&#= 1587; ﮐﺠﺎ ﻭ ﭼﮕﻮﻧﻪ = ﻭﭼﻪ ﻭﻗﺖ ﺃثرﻯ ﺍﺯ &#= 65255;ﻈﺮﻳﺎﺕ ﻗﺪﻳﻢ ﺩﺭ ﻧﻈﺮ&= #65267;ﻪ ﺟﺪﻳﺪ ﻭﺩﺭﺳﺖ &= #65255;ﮕﺬﺍﺭﺩ. ﺩﺭ ﻳﻚ ﮐﺎﻣﭙﻴ&= #65262;ﺗﺮ ﻧﻴﺰ ﺍﮔﺮ ﺧﻄﺎ&= #65163;ﻰ ﺩﺭ ﺑﺮﻧﺎﻣﻪ ﺭ&= #65267;ﺰﻯ،ﻳﺎ ﺩﺭ ﺧﻮﺩ ﺩﺳﺘﮕ&= #65166;ﻩ ﻋﻴﺒﻰ ﻭﺟﻮﺩ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ،ﮔﺮﭼﻪ = 5255;ﺎﭼﻴﺰﺑﺎﺷﺪ،= ;ﻭﻟﻰ ﻫﻤﻴﺸﻪ ﺩﺭ ﺗﻤ&= #65166;ﻡ ﻣﺤﺼﻮﻝ ﮐﺎﺭ ﮐ&= #65166;ﻣﭙﻴﻮﺗﺮ </spa= n>ﻣﺎ ﺁﺳﻴﺐ ﺍA= 267;ﻦ ﺧﻄﺎ ﺭﺍ ﻣﻴﺘﻮ&= #65165;ﻧﻴﻢ ﻣﻠﺎﺣﻈﻪ ﮐﻨﻴ&#= 65250; . ﮐﺎﻣﭙﻴﻮﺗﺮ ﺑ= ﺎﻳﺪ ﻳﻚ ﺗﺨﻠﻴﻪ ﺍﻟ&= #64401;ﺘﺮﻳﮑﻰ ﮐﺎﻣﻞ ﻭ ﻣﻄﻠﻘ&= #65166; ﺧﺎﻟﻰ ﺷﻮﺩ،ﺗ= 5166; ﺑﺮﻧﺎﻣﻪ ﺟﺪﻳ&#= 65194;ﻯ ﺭﺍ ﺑﺘﻮﺍﻥ ﺑﻪ = ﺁﻥ ﺩﺍﺩ.ﻭ ﺍﻳﻦ ﻫﻤ= ﺎﻥ ﮐﺎﺭﻯ ﺍﺳﺖ،ﮐ= 5258; ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197;ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﮑﻨﺪ. = ﻃﺮﺩ ﺳﺮﺍﺳﺮ ﺫﻫﻦ ﺑ&= #65166; ﻣﺤﺘﻮﻳﺎﺕ ﺫﻫ&#= 65256;ﻰ،ﻭﺟﺎﻧﺸﻴ᥽= 6;ﻰ ﻭﺿﻊ ﺟﺪﻳﺪ،ﺁ= 5255;ﻬم اﺯ ﺑﺮﺗﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﻭ ﺳﺎﻟﻤﺎﻥ ﺫﻫ&= #65256;ﻰ،ﻧﻪ ﺍﺯ ﻃﺒﻴﻌﺖ ﺧﻮ&= #65193; ﺑﻴﻤﺎﺭ،ﻭﻧﺎA= 207;ﻰ ﻧﺪﺍﻧﻢ ﮐﺎﺭﻯ &= #64380;ﻪ ﺭﺳﺪ ﮐﻪ ﻣُﻐﺮ&#= 65213; ﻭ ﺍﺣﻤﻖ ﻫﻢ ﺑﺎ= ﺷﺪ. ﺯﻳﺮﺍ ﻋﻤﻠﺎ ﻣ&= #64401;ﺎﺗﺒﻰ ﻋﻠﻤﻰ ﻭﺭﻭﺍﻥ &= #65207;ﻨﺎﺳﻰ ﺩﺍﻧﺴﺘﻪ ﻭﻧﺪ&#= 65165;ﻧﺴﺘﻪ،ﺧﻮﺩ ﺗﺎﺑﻊ ﻣﮑﺎﺗﺐ &= #65261; ﺳﺎﺯﻣﺎﻧﻬﺎﻯ &#= 65193;ﻧﻴﻮﻯ ﻫﺴﺘﻨﺪ مثل ﺍA= 267;ﻦ ﺍﺳﺖ ﮐﻪ ﺩﺍﺭﻧ&= #65194; ﺑﻴﻤﺎﺭﺍﻥ ﺭﺍ &= #65169;ﺮﺍﻯ ﺣﺰﺏ ﻭﻣﮑﺘﺐ ﺧ&= #65262;ﺩ ﻣﻴﺴﺎﺯﻧﺪ. ﺗﻔ&= #65166;ﻭﺕ ﺭﻭﺍﻥ ﮐﺎﻭﻯ ﺑ&= #65248;ﻮﻙ ﺷﺮﻕ ﻭ ﺑﻠﻮﻙ ﻏ= ﺮﺏ،ﺑﺨﻮﺑﻰ ﺍﻳﻦ ﺭﺍ ﻧﺸﺎﻥ = ﻣﻴﺪﻫﺪ. ﺩﺭ کشورهای استبدادی ما= 06;ند ﺷﻮﺭﻭﻯ ﺷﻔﺎﻯ &= #65169;ﻴﻤﺎﺭ ﻭﻗﺘﻰ ﺍﺳﺖ،ﮐ= 5258; ﺑﻘﻮﺍﻧﻴﻦ ﻭ ﻧ&= #65224;ﺎﻡ ﮐﺸﻮﺭ ﺍﺣﺘﺮﺍ&#= 65249; ﺑﮕﺬﺍﺭﺩ،ﻳﻌA= 256;ﻰ ﻣﻄﻴﻊ ﺳﻴﺴﺘﻢ &= #65169;ﺎﺷﺪ.ﻭ ﺩﺭ ﺍﻣﺮﻳﮑﺎ ﺷ&= #65236;ﺎﻯﺑﻴﻤﺎﺭ ﻭﻗﺘﻰ ﺍﺳﺖ،ﮐ= 5258; ﻧﻈﺎﻡ ﺟﺎﻣﻌﻪ &= #65197;ﺍ ﺑﭙﺬﻳﺮﺩ،ﻳﻌA= 256;ﻰ ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻧﻮﺭﻣﺎﻝ ﻭﺩﻧ&#= 65170;ﺎﻝ ﭘﻮﻝ ﻭ ﻣﺼﺮﻑ ﻭ= ﺭﻓﺎﻩ ﻭ ﻏﻴﺮﻩ ﺑﺎﺷﺪ.= ﻭﻫﻴﭻ ﮐﺪﺍﻡ ﺍﺯ= ; ﺁﻧﻬﺎ ﺷﻔﺎﻯ ﺑﻴﻤﺎﺭ &= #65197;ﺍ ﺑﺮﺍﻯ ﺧﻂ ﻣﺴﺘ&= #65240;ﻴﻢ ﺩﺭ ﺣﻘﻴﻘﺖ ﻗﺮ&= #65165;ﺭ ﺩﺍﺩﻥ ﻧﻤﻰ ﺧﻮ&= #65165;ﻫﻨﺪ. ﺭﻭﺷﻬﺎﻯ ﺳﻠﻮ&#= 64400;ﻰ ﺍﻟﻬﻰ ﻫﻤﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﺭﺍ ﺑﻴﻤﺎﺭ ﻣﻴ&= #65194;ﺍﻧﺪ،ﻭﻫﻤﻪ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ &= #65193;ﺭ ﺧﻂ ﺍﻟﻬﻰ ﻗﺮﺍ&= #65197; ﺩﻫﺪ،ﮐﻪ ﺑﺸﻬ= 5262;ﺩ ﻭﮐﻤﺎﻝ ﻭﺍﺳﺘ&#= 65240;ﻠﺎﻝ ﺑﺮﺳﻨﺪ. ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺨ&#= 65262;ﺍﻫﺪ ﻫﻤﻪ ﺭﺍ ﺑﺸﻬﻮ&= #65193; ﻗﺎﺋﻢ،ﻭ ﺧﻠﺎ= 5211;ﻰ ﺍﺯ ﺑﻘﺎﻯ ﺩﺭ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺑﺪ= ;ﻫﺪ.ﻭ ﺷﺎﻳﺴﺘﻪ ﺭﺟﻌ&#= 65174; ﻭﺗﻮﻟﺪ ﻣﺠﺪﺩ &= #65169;ﻌﺪﻯ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ کند ،ﮐﻪ ﻫﻨﻮʋ= 99; ﻫﻢ ﺩﺭﺩﻧﻴﺎ ﭘﻴﺪ&#= 65165; ﻭ ﻇﻬﻮﺭ ﻧﮑﺮﺩ&= #1607; اﻧﺪ . <o:p></o:p> = 5193;ﺭ ﻣﮑﺎﺗﺐ ﺭﻭﺍﻥ &= #64400;ﺎﻭﻯ ﻭ ﺗﺤﻠﻴﻞ ﻭ ﺍﻧ= ﺎﻟﻴﺰ ﻧﻔس ﺑﺎ ﺍﻣﺘﻴ&#= 65166;ﺯﺍﺗﻰ ﮐﻪ ﺩﺍﺭﺩ،ﺑﺎ= 5199;ﻧﻈﻴﺮ ﺩﻳﮕﺮ ﺭﻭش هاA= 263; ﻣﻦ ﺩﺭﺁﻭﺭﺩﻯ &= #65165;ﺻﻠﺎﺡ ﻧﻔس ﺍﺳﺖ. ﺍﻟﺒ&= #65176;ﻪ ﻧﻔس ﻭ ﺫﻫﻦ ﺑﻴ&= #65252;ﺎﺭ ﺑﺮ ﺣﺴﺐ ﺗﻌﻠﻴ&= #65250; ﻳﺎ ﺗﺤﻘﻴﺮﻯ،= 4400;ﻪ ﺑﺮﻭﺡ ﻭﻯ ﻭﺍﺭ&= #65193; ﺷﺪﻩ،ﺑﺎ ﻫﺮ ﻣ&#= 65188;ﺮﻙ ﺧﺎﺭﺟﻰ ﻭ ﻳﺎ ﺣ= ﺘﻰ ﻣﺤﺮﻙ ﺫﻫﻨﻰ ﺧ&= #65262;ﺩﺵ،ﺑﺮﻓﺘﺎʋ= 97; ﻧﺎ ﻣﻄﻠﻮﺏ ﺩﺳ&= #65174; ﻣﻴﺰﻧﺪ ﮐﻪ ﺟﺎ&= #65251;ﻌﻪ ﺁﻧﺮﺍ ﻗﺒﻮﻝ ﻧ&= #65194;ﺍﺭﺩ. ﻭ ﺍﻟﺒﺘﻪ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﺑﻴﻤﺎﺭ،ﮐﻪ ﺯ= 5267;ﺮ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﻭ ﻓﺮﻫﻨﮓ ﻋﻤﻮ&= #65251;ﻰ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ&#= 1548; ﺑﺎﻳﺪ ﺑﺎ ﻣﻌﺎ&= #65247;ﺠﻪ ﺟﺴﻢ،ﻭ ﺣﺘﻰ ﻃ&#= 65198;ﺩ ﻳﮑﻰ ﺩﻭ ﺻﻔﺖ ﻭ= ﻋﺎﺩﺗﻰ،ﮐﻪ باعث ﺑﻴﻤﺎﺭ᥾= 3; ﺍﻭ ﺷﺪﻩ، ﻣﻴﺨﻮﺍ= 5259;ﺪﺑﺴﻄﺢ ﻋﻘل جمعی ﺑﺮ᥸= 3;ﺎﻧﺪ. ﻭﻟﻰ ﻧﻪ ﺍﻳﻨﮑ&= #65258; ﺑﻌﺪ ﺑﺎﺯ ﻣﺘﻮ&= #65239;ﻒ ﺷﻮﺩ.ﺑﻠﮑﻪ ﻣﺎ&= #65255;ﻨﺪ ﺩﻳﮕﺮ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻧﻮﺭﻣﺎﻝ، ﻫﻤ= 4405;ﻰ ﺑﺨﺪﻣﺖ ﭘﻴﺮﺍ&#= 65253; ﻃﺮﻳﻘﺘﻬﺎ ﻭ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﻭ ﺧﻠﻴ= 5236;ﮕﺎﻥ ﺧﺪﺍ ﺑﺮﻭﻧﺪ،= 5175;ﺎ ﺧﻮﺩﺭﺍ ﺑﺴﻄﺢ &= #65227;ﻘﻞ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﺪ&= #65153;ﻝ ﺑﺸﺮﻯ ﺩﺭ ﻗﺎﺋ&= #65250; ﺑﺮﺳﺎﻧﻨﺪ.ﻭ ﺗ&= #65208;ﺒّﻪﺑﺎﺧﻠﺎʌ= 37; ﺍﻟﻬی ﻨﻤﺎﻳﻨ= 5194;،ﻭﺑﺎ ﺩﻳﭙﻠﻢ ﺧﻠﺎﺻ&#= 65264;،ﻳﻌﻨﻰ </spa= n>ﺷﻬﻮﺩ ﻗﺎﺋʌ= 50; ﺑﮕﻴﺮﻧﺪ،ﻣﻴ= ﺘﻮﺍﻧﻨﺪ ﻭﺟﻮﺩ ﺳﺎﺯﻯ ﺧ&= #65262;ﺩﺭﺍ، ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘ&#= 65258; ﺗﻠﻘّﻰ ﮐﻨﻨﺪ &#= 64404;ﺮﭼﻪ ﻧﻴﺰ ﻫﻨﻮﺯ ﻭﻇ&= #65166;ﻳﻒ ﺟﺪﻳﺪﻯ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﺑﻘﻮﻝ ﺍﻣﺎ&= #65249; ﺻﺎﺩﻕ،ﭘﺎﺩﺷA= 166;ﻫﺎﻥ ﺭﺍ ﻋﺒﺎﺩﺕ ﺩﻳ&= #64405;ﺮﻯ ﺍﺳﺖ. ﭼﻪ ﻧﺠﺎﺕ= ﻳﺎﻓﺘﮕﺎﻥ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ&#= 65165;ﻗﻌﻰ ﻏﻴﺮ ﻗﺎﺑﻞ ﻋﺰ&= #65245; ﻫﺮﮐس ﻭﻧﺎﮐﺴ= 5264; ﻫﺴﺘﻨﺪ. ﺩﺭ= ﺭﻭﺍﻥ ﮐﺎﻭﻯ ﻣﺸﮑﻞ ﺍ&= #65267;ﻦ ﺍﺳﺖ،ﮐﻪ ﻧﻮﺭ= 5251;ﺎﻝ ﮐﻴﺴﺖ؟ﻭ ﺻﻔﺎ= 5173; ﻧﻮﺭﻣﺎﻝ ﮐﺪﺍ&#= 65249; ﺍﺳﺖ؟ ﻫﺮ ﺻﻔﺘ&#= 65264; ﺩﺭ ﻳﻚ ﺳﻄﺢ ﻋﻘ= ﻠﻰ،ﻭ ﻳﺎ ﺩﺭ ﻳﻚ ﻧﻮﻉ= ﻭﺟﻤﺎﻋﺘﻰ ﻧﻮﺭﻣﺎﻝ ﺍﺳﺖ&#= 1548;ﻭ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﻘﺒﻮﻝ ﻧﻴﺴﺖ.&= #65261; ﻳﺎ ﺩﺭ ﺯﻣﺎﻥ ﺩ= ﻳﮕﺮﻯ،ﻧﺰﺩ ﻫﻤﺎﻥ ﻫﺎ ﻣﻘﺒ&= #65262;ﻝ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﺭﻭﺍﻥ ﮐﺎﻭ ﻧﻴﺰ ﺍﮔﺮ = ﺧﻮﺩ ﺑﻴﻤﺎﺭ ﺭﻭﺣﻰ &= #65255;ﺒﺎﺷﺪ،ﺣﺪّ ﺃﻗﻞ ﻫﻤﺎن اﻧ= 5204;ﺎﻥ ﺍﻳﺪﺁﻝ ﻫﻢ ﻧﻴ&= #65204;ﺖ.ﮐﻪ ﺍﻓﮑﺎﺭﺵ ﻭ ﺭﻭ&= #65207;ﻬﺎﻳﺶ ﺍﻳﺪﺁﻝ &#= 65169;ﺎﺷﺪ. ﺍﻭ ﻧﻴﺰ ﺍﻧﺴﺎ&= #65255;ﻰ ﺍﺳﺖ ﺑﺎ ﻧﻔس ﺗ&= #65200;ﮐﻴﻪ ﻧﺸﺪﻩ،ﻭ ﺑﺠﺎ= 5263; ﺟﻨﻮﻥ ﺑﻴﻤﺎﺭ&#= 65205;،ﮐﻪ ﻧﻮﻋﻰ ﺁﻟﻮﺩﮔ&#= 65264; ﻧﻔس ﺩﺍﺭﺩ،ﺧA= 262;ﺩﺵ ﻫﻢ ﻧﻮﻋﻰ ﺟﻨﻮ&= #65253; ﺩﻳﮕﺮﻯ ﺑﻨﺎﻡ &= #65153;ﻟﻮﺩﮔﻰ ﻧﻔس ﻔﻠﺴﻔﻰ ﻭ&#= 65255;ﻈﺮﻳّﺎت اﺭﺯﺷﻰ،ﻭﺗﻔʌ= 04;ﻴﺮﻯ ﺿﺪ ﻭﻧﻘﻴض ﻮ ﺗ&= #65236;ﺴﻴﺮ ﺑﺮﺍﻯ ﺧﻮﺩﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭ ﺑﻘﻮﻟﻰ ﺍﻳﻦ = ﺭﻭﺍﻥ ﮐﺎﻭ،ﻣﻌﻤﻮﻟA= 166; ﺧﺎﻣﻮﺵ ﮐﺮﺩﻥ &= #65153;ﺗﺶ ﺭﺍ،ﺑﺎ ﺭﻳﺨﺘ= 5254; ﺑﻨﺰﻳﻦ ﻭ ﻧﻔﺖ = ﺭﻭﻯ </spa= n>ﺁﺗﺶ ﺍﻧﺠﺎʌ= 49; ﻣﻴﺪﻫﺪ. ﺑﺠﺎﻯ ﭼﻨﻴﻦ ﺭ&= #65261;ﺍﻥ ﮐﺎﻭﻯ ﺑﻘﻮﻝ ﻣ&= #65262;ﻟﺎﻧﺎ،عقلی ﺑﺎﻳﺪ ﮐﻪ ﺧﺎﺭ&= #65205; ﺑﺮﮐﻨﺪ. ﻭﺍلا= 617; ﺧﺮﻯ ﮐﻪ ﺧﺎﺭﻯ = ﺯﻳﺮ ﺩﻣﺶ ﺁﺳﻴﺐ ﺑﺮ&= #65203;ﺎﻧﺪ،ﺑﺎ ﺟﻬشهای ﺨﺮﺍ᥽= 5;ﻪ ﺧﺎﺭﺑﻴﺮﻭن ﻨ= 5252;ﻴﺂﻳﺪ، ﻭ ﺩﺭﺩ ﻣﺘﻮﻗف &= #65256;ﻤﻴﺸﻮﺩ.ﺑﻠﮑ= 5258; ﺍﻓﺰﻭﻥ ﻫﻢ ﻣﻴ&= #65208;ﻮﺩ. ﭼﻨﻴﻦ ﻋﺎﻗﻠﻰ &= #64400;ﻪ ﺭﻓﻊ ﻣﺸﮑﻞ ﺩﺭ = ﺭﻭﺡ ﻭ ﺟﺴﻢ ﺍﻧﺴﺎﻥ = ﻣﻴﮑﻨﺪ،ﻫﻤﺎA= 253; ﭘﻴﺮﺍﻥ ﻃﺮﻳﻘ&#= 65174; ﻭ ﺍﻭﻟﻴﺎﻯ = ﺧﺪﺍ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺩ= 5165;ﺭﺍﻯ ﺻﻮﺭﺗﻬﺎﻯ ﺷﻬ&#= 65262;ﺩﻯ ﻧﻴﺰ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﮐﻪ ﻧﮕﺎﻩ ﺑﺼﻮ&= #65197;ﺕ ﺁﻧﻬﺎ،ﻧﮕﺎﻩ = 5169;ﺼﻮﺭﺕ ﺧﺪﺍ ﺍﺳﺖ.ﻭﻫﻤ&= #65166;ﻥ ﮐﺴﻰ ﺍﺳﺖ،ﮐﻪ &#= 65191;ﺪﺍ ﺍﻭ ﺭﺍ ﺑﺼﻮﺭﺕ = ﺧﻮﺩ ﺁﻓﺮﻳﺪ.ﻭﻗﺘﻰ &= #65175;ﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺍﻭ&= #65197;ﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩ،= 5261;ﮔﺮﭼﻪ ﺧﺪﺍ ﻫﻢ ﻧﻴﺴﺖ.= ﻭﻟﻰ ﻭﺍﺳظه اﻯ ﺧﺪA= 165;ﺋﻰ ﻫﺴﺖ. ﻭ ﺑﻘﻮﻝ ﭘ= ;ﻴﺎﻣﺒﺮ،(ﻣﻦ ﺭﺁﻧﻰ ﻓﻘﺪ ﺭﺁ&= #65263; ﺍﻟﺤﻖ) . ﺭﻭﺵ ﺭ᥾= 1;ﺍﻥ ﮐﺎﻭ ﺑﻪ ﺗﻌﺒﻴ&= #65198; ﻭ ﺗﻔﺴﻴﺮ ﺣﺮﮐ&= #65166;ﺕ ﻭ ﺑﺮﺩﺍﺷﺖ ﺫﻫ&= #65256;ﻰ ﻭ ﺷﺨﺼﻰ ﻭ ﻣﺤﺪ= ﻭﺩ ﺧﻮﺩش ﻤﻴﮑﻨﺪ.&#= 65261;ﻟﻰ ﺭﻭﺵ ﭘﻴﺮ ﻃﺮﻳ&= #65240;ﺖ ﮐﻤﻚ ﺑﺘﺨﻠﻴﻪ &= #65169;ﺎ ﺗﺤﻠﻴﻪ،ﻭ ﺍﻧ= 5176;ﻈﺎﺭ ﻭﺗﻮﮐّﻞ ﺑﺪﺭ= 4404;ﺎﻩ ﺧﺪﺍ،ﺑﺮﺍﻯ ﻇ= 5260;ﻮﺭ ﻣﺮﺣﻠﻪ ﺗﺠﻠﻴ&#= 65258; ﭼﺸﻢ ﺩﻭﺧﺘﻪ، &#= 65175;ﺎ ﭼﻪ ﺗﻐﻴﻴﺮﻯ ﺩ&= #65197; ﺣﺎﻝ ﺳﺎﻟﻚ ﺷﺎ&= #64404;ﺮﺩ ﺑﮑﻨﺪ،ﻭ ﭼﻪ ﺟ&#= 65166;ﻧﺸﻴﻨﻰ ﺑﺮﺍﻯ ﻧﻔس اﻣ= 617;ﺎﺭﻩ ﻳﺎ ﻣﺤﺘﻮﻳﺎﺕ &= #65255;ﻔس ﺳﺎﻟﻚ ﺑﺪ= ;ﻫﺪ . ﺍﺻ= ﻮﻟﺎ ﺗﻔﮑّﺮ ﻫﻤﻪ ﺍ&#= 65255;ﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ،ﺍ= 5199; ﻧﻮﻉ ﺗﻔﮑّﺮ ﻓ&#= 65228;ّﺎﻝ ﻭ ﺍﮐﺘﻴﻮ ﻭ ﺍﺭ= ﺍﺩﻯ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ ﺷﺨﺺ ﺑﺮﺣﺴﺐ ﺑ&= #65198;ﺩﺍﺷﺘﻰ ﻭ ﺗﻌﺒﻴﺮﻯ ﻭ ﺗ= ﻔﺴﻴﺮ ﮐﻪ ﻣﻴﮑﻨﺪ،ﺩ= 5203;ﺖ ﺑﮑﺎﺭﻫﺎﺋﻰ ﺑ&#= 65198;ﺍﻯ ﺗﻐﻴﻴﺮ ﺍﻭﺿﺎ&#= 65225; ﺧﻮﺩ ﻣﻴﺰﻧﺪ. ﻣ= ﺴﺄﻟﻪ ﻭ ﻣﺸﮑﻞ ﻧﻔس ﺧ&= #65262;ﺩ ﺁﻧﻬﺎ و ﺩﻳﺪ ﻭ = ﺑﺮﺩﺍﺷﺖ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻣﻤ= ﮑﻦ ﺍﺳﺖ ﺩﺭ ﻭﺍﻗﻊ = ﻣﺸﮑﻠﻰ ﻫﻢ ﻧﺒﺎﺷﺪ.ﻭ ﺍ= ﮔﺮ ﻫﻢ ﺑﻮﺩ، ﭼﻮﻥ &= #65169;ﻠﺎﻳﺎﻯ ﺍﻟﻬﻰ،ﺍﻳﻦ ﻣ= 5208;ﮑﻞ ﺑﻤﺼﻠﺤﺖ ﻭ ﺁﻣ&= #65262;ﺯﻧﺪﮔﻰ،ﻭ ﺑﺎﺻﻄﻠﺎﺡ ﺁﺯ&#= 65251;ﺎﻳﺶ ﺳﺎﻟﻚ ﺑﺮﺍﻯ ﺻ&= #65194;ﺍﻗﺖ ﻭ ﺗﻤﺮﻳﻦ ﻭﺗﺠ&= #65198;به اﻯ ﺑﺮﺍﻯ ﺍﻭ ﺑ&= #65166;ﺷﺪ. ﻋﻴﺐ ﺭﻭﺍﻥ ﮐﺎ&= #65261;ﻯ ﻫﻨﻮﺯ ﺩﺭﺟﺎ ﺯ&= #65193;ﻥ،ﻭ ﺩﺭ ﻣﺮﺣﻠﻪ ﻋﻤ&= #65248;ﻰ ﻣﺎﻧﺪن اﺳﺖ. ﻳ&#= 65228;ﻨﻰ ﺩﺭﮔﺬﺷﺘﻪ ﻣﺎ&#= 65255;ﺪﻥ،ﻭﻟﻮ ﺑﻨﺎﻡ ﺣﺎﻝ ﺣﺎ&= #65215;ﺮ ﻭ ﻗﺒﻮﻝ ﺗﺪﺍﻭ&= #65249; ﻭﺿﻊ ﻓﻌﻠﻰ ﺍﺳ&= #65174;.ﻭ ﺗﻨﻬﺎ ﺩﺭ ﺻﺪﺩ = ﺍﺻﻠﺎﺡ ﻣﻴﺒﺎﺷﺪ ﻧﻪ ﺗ&= #65170;ﺪﻳﻞ ﺁﻥ.ﻭﺍﻳﻦ ﺧﻮﺩ = ﻳﻚ ﺣﺮﮐﺘﻰ ﻣﺪﺍﺭ&#= 65263; ﺍﺳﺖ.ﮐﻪ ﺑﺎﺯ ﺧ= ﻮﺍﺳﺘﻪ ﺫﻫﻦ ﻭﻧﻔس ﺍﺳ&#= 65174;،که ﺒﺮﺍﺳﺎس ﺟﺪﻳ= 5194;ﻯ ﺩﻭﺑﺎﺭﻩ ﮔﺬﺷ&#= 65176;ﻪ ﺭﺍ ﺑﺎﻣﺮﻭﺯ ﻣ&= #65264; ﮐﺸﺎﻧﺪ.ﻭﻭﺿﻊ &= #65235;ﻌﻠﻰ ﻧﻔس ﺭﺍ ﺩﺭ ﻟﺒ&= #65166;س ﺟﺪﻳﺪ،ﻇﺎﻫﺮA= 165; ﻣﻌﺎﻟﺠﻪ ﺷﺪﻩ&#= 1548;ﺑﺎﻣﺮﻭﺯ ﻭ ﻓﺮﺩﺍ ﻣﻴﺒﺮ&= #65193;. ﺍﻳﻦ ﺭﻭﺍﻥ ﮐﺎ&= #65261; ﺩﺭ ﻭﺍﻗﻊ ﻣﻴﺨ&= #65262;ﺍﻫﺪ،ﺭﻓﻊ ﺗﻀﺎﺩ ﺍﺯ</s= pan> &#= 65153;ﻧﭽﻪ ﻫﺴﺖ ﺭﺍ ﺑﮑﻨﺪ&= #1548;ﻧﻪ ﺍﻳﻨﮑﻪ ﺁﻧﭽﻪ &= #65259;ﺴﺖ ﺭﺍ ﺍﺯ ﺑﻴﺦ ﻭﺑ= ﻦ ﺑﺮﺩﺍﺭﺩ.ﻣﻴﺨ&#= 65262;ﺍﻫﺪ ﻫﺮ ﺑﻴﻤﺎﺭی ا= 5227;ﺘﺮﺍﻑ ﮐﻨﺪ،ﮐﻪ ﺑﻠﻪ &#= 65251;ﻦ ﺩﻳﻮﺍﻧﻪ ﺑﻮﺩ&#= 65249;،ﻭﺣﺮﻑ ﺭﻭﺍﻥ ﮐﺎﻭ ﻭﺩ&= #65267;ﮕﺮﺍﻥ ﺩﺭﺳﺖ ﺑﻮﺩ. ﺯﻳ= ﺮﺍ ﺍﻳﻦ ﺍﻋﺘﺮﺍﻑ &= #65169;ﺮﺍﻯ ﭘﺰﺷﮑﺎﻥ ﻋﻠﺎ&#= 65251;ﺖ ﺷﻔﺎﻯ ﺑﻴﻤﺎﺭ &= #65165;ﺳﺖ.ﻭ ﺧﻴﻠﻰ ﺑﻴﻤﺎﺭ&#= 65165;ﻥ ﻫﻢ ﺑﺎ ﺣﻔﻆ ﺑﻴ= ﻤﺎﺭﻯ ﺧﻮﺩ،ﭼﻨﻴﻦ ﺍ= 5227;ﺘﺮﺍﻓﺎﺗﻰ ﺭﺍ ﻫﻢ ﻣﻴﮑﻨﻨ&= #65194; </spa= n>ﭘس ﺧﻮﺩ ﻣﻠʋ= 66;ﻣﺖ ﮐﺮﺩﻥ،ﻭ ﺻﺤّA= 258; ﺭﻭﻯ ﺣﻘﺎﺭﺕ ﺧ&= #65262;ﺩ ﮔﺬﺍﺭﺩﻥ، باŸ= 3;ث ﻣﺸﮑﻞ ﺭﻭﺍﻧﻰ &= #65183;ﺪﻳﺪﻯ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺭ&= #65261;ﺍﻥ ﮐﺎﻭ ﺑﺮﺟﺎ ﻣﻰ&= #64404;ﺬﺍﺭﺩ ﻭﻣﻌﻠﻮﻡ ﻫﻢ ﻧ&= #65268;ﺴت ﺴﺎﻟﻬﺎﻯ ﺑﻌﺪ &= #64400;ﻪ ﺩﻳﮕﺮ ﺍﻳﻦ ﭘﺰ&= #65207;ﻚ ﻣﺴﺌﻮﻝ ﺍﻳﻦ ﺑ&= #65268;ﻤﺎﺭ ﻣﺤﺴﻮﺏ ﻧﻤﻴﺸ&#= 65262;ﺩ،ﺑﻴﻤﺎﺭ ﮔﺮﻓﺘﺎﺭ ﭼﻪ ﺁ&= #1579;اﺭ ﻧﺎﻣﻄﻠﻮﺑﻰ ﺟ&#= 65194;ﻳﺪ ﺑﺸﻮﺩ.ﮐﻪ ﻣﺴﺌ&= #65262;ﻟﺶ ﻧﻴﺰ ﮐﻮﺩﮐﻰ ﺷ&= #65192;ﺺ،ﻳﺎ ﺭﻓﺘﺎﺭ ﺗﺤﻤﻴ&#= 65248;ﻰ ﺟﺎﻣﻌﻪ ﻫﻢ ﻧﻴﺴﺖ= . ﺑﻠﮑﻪ ﻣﺴﺌﻮﻟﺶ ﭘﺰﺷ&#= 65242; ﺳﺎﺑﻖ ﺍﻭ ﺍﺳﺖ.= ﮐﺴﻰ ﮐﻪ ﺧﻮﺍﺳﺖ ﺍﻭ&= #65197;ﺍ ﺷﻔﺎ ﺩﻫﺪ،ﺑﻴ= 5208;ﺘﺮ ﻭ أﺑﺪﺍ ﺑﻴﻤﺎ&#= 65197; ﮐﺮﺩ. ﺍﻟﺒﺘﻪ ﺗ= ﮑﺮﺍﺭ ﻣﻴﮑﻨﻢ، ﮐﻪ ﻣ&#= 65228;ﺎﻟﺠﻪ ﻣﺸﮑﻞ ﺷﺪﻳﺪ ﺍ&= #65251;ﺮﻭﺯ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ ﮐﺎﺭ ﺧﻮﺑﻰ ﺍﺳ&= #65174;،ﻭﻟﻰ ﻋﻠﺎﺝ ﮐﺎﻣﻞ ﺍ&= #65261; ﻧﻴﺴﺖ.ﻭ ﺑﺪﺭﺩ = ﺗﺰﮐﻴﻪ ﻧﻔس انسان ظاهرا سالم ﻫ&#= 65250; ﻧﻤﻰ ﺧﻮﺭﺩ. ﻭ ﺍ= ;ﻧﺴﺎﻥ ﻋﺎﺩﻯ ﻧﻴﺰ ﻧﺒ&= #65166;ﻳﺪ ﺩﻝ ﺧﻮﺵ ﮐﻨﺪ،&#= 64400;ﻪ ﺁﻥ ﭼﻨﺎﻥ ﺑﻴﻤ&= #65166;ﺭ ﻧﻴﺴﺖ ﻭ ﻧﻴﺎﺯ&= #65263; ﺑﺮﻭﺍﻧﮑﺎﻭ ﺩ&#= 65165;ﺷته ﺒﺎﺷﺪ. ﺑﻠﮑﻪ ﺑ= ﺎﻳﺪ ﺑﭙﻴﺮ ﻃﺮﻳﻘﺘ&#= 65264; ﻣﺮﺍﺟﻌﻪ ﮐﻨﺪ&#= 1548;ﺗﺎ ﺑﺎ ﮐﻤﻚ ﺧﺪﺍ ﻭ= ﻗﺘﻰ ﺑﻤﻘﺎﻡ ﺟﺪﻳﺪ&#= 65263;،ﺩﺭ ﻋﻘﻞ ﻭ ﺩﻧﻴﺎﻯ = ﺟﺪﻳﺪﻯ ﺑﺮﺳﺪ،ﺁﻧﮕﺎA= 257; ﺧﻮﺍﻫﺪ ﻓﻬﻤﻴ&#= 65194;، ﮐﻪ چه ﺒﻴﻤﺎﺭ &#= 65169;ﺪﺑﺨﺘﻰ ﺑﻮﺩﻩ،ﮐﻪ ﺑﻘ= 5262;ﻝ ﺩﺭﻭﻳﺶ،ﻣﻦ ﺁ= 5253; ﻧﻴﺴﺘﻢ ﮐﻪ ﻣﻴ&= #65256;ﺎﻣﻰ ﻭ ﻧﺪﺍ ﻣﻴﮑﻨﻰ&= #1548;ﺍﻭ ﻣُﺮﺩ ﻭﺧﺪﺍ ﺍ&#= 65261;ﺭﺍ </spa= n>ﻧﻴﺎﻣﺮﺯﺩ،= ; ﻣﻦ ﮐس ﺩﻳﮕﺮﻯ ﻭ ﺑ&= #65166; ﻧﺎﻡ ﺩﻳﮕﺮﻯ ﻫ&= #65204;ﺘﻢ. ﺧﻠ= ﺎﺻﻪ ﺩﺭ ﻣﺴﺎﺋﻞ ﺭﻭ&= #65165;ﻧﻰ ﻭ ﻋﻠﺎﺝ ﻭﺗﻌﺎ&= #65247;ﻰ ﺩﺍﺩﻥ،ﻫﻴﭻ ﺭ= 5261;ﺷﻰ ﺗﺪﺭﻳﺠﻰ ﻭﻣﺮ&#= 65187;له اﻯ ﻧﺒﺎﻳﺪ &#= 65261;ﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548; ﺯﻳﺮﺍ ﺑﻰ ﻣﻌﻨ&= #65264; ﺍﺳﺖ.ﻭﺑﺎﺯ ﻓﺮ&= #65211;ﺖ ﻃﻠﺎﺋﻰ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﻧﻔس اﺳﺖ،ﮐﻪ A= 197;ﻧﮓ ﻋﻮﺽ ﮐﻨﺪ ﻭﻣﺎ&= #65259;ﻴّﺖ ﻗﺒﻠﻰ ﺧﻮﺩﺭﺍ &= #65187;ﻔﻆ ﮐﻨﺪ. ﺑﻠﮑﻪ ﺑﺎ= ﻳﺪ ﺍﻧﻘﻠﺎﺏ ﻭ ﻋﻘ&= #65168; ﮔﺮﺩ ﻭﺗﻮﺑﻪ ﻧ&= #65212;ﻮﺡ، ﻭ ﻳﻚ ﺑﺎﺭﻩ ﺗﺼ= ﻤﻴﻢ ﺑﮕﻴﺮﺩ.ﮐﻪ ﻣﺮ&= #64402; ﻳﻚ ﺑﺎﺭ ﻭ ﺷﻴﻮ= ﻥ ﻳﻚ ﺑﺎﺭ. ﺑﻘﻮﻝ= ﺣﻀﺮﺕ ﻋﻠﻰّ (ﻃﻮﻝ ﺃﻣ&= #65246;)،ﻳﮑﻰ ﺍﺯ ﺩﻭ ﺩﺷﻤﻦ ﺭ= ﺍﻩ ﺧﺪﺍ ﺍﺳﺖ. ﺑﻔﺮ= ﺩﺍ ﻣﻮﮐﻮﻝ ﮐﺮﺩﻥ &= #65267;ﺎ ﺩﺭ ﺳﻠﻮﻙ ﻗﺴﻤ&= #65176;ﻰ ﺍﺯ ﻋﻠﺎﺝ ﺭﺍ ﺑ= ﻔﺮﺩﺍ ﻣﻮﮐﻮل ﻨﻤﻮﺩ= 5253; ﻳﺎﻫﻤﺎﻥ ﺗﺪﺭ&#= 1617;ﺝ ﻭﻣﺮﺣله اﻯ ﺑA= 262;ﺩﻥ. ﺍﻟﺒﺘﻪ ﺩﺭ ﺑﻴ&= #65252;ﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺻﻠﺎﺡ &= #65169;ﺘﺪﺭﺝ ﻣﻨﺘﻔﻰ ﻧﻴﺴﺖ. = ﺍﻣﺎ ﻣﻄﻠﻘﺎ ﺩﺭ ﺍﻧ&= #65204;ﺎﻧﻬﺎﻯ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻢ&#= 1548; ﺑﺮﺍﻯ ﺍﺻﻠﺎﺡ &= #65191;ﻮﺩ،ﺑﺎﻳﺪ ﺍﻧﻘﻠﺎﺑﻰ ﻭ ﻳ&= #65242; ﺑﺎﺭﻩ ﻋﻤﻞ ﮐﻨ&= #65256;ﺪ. ﻫﻮﻳّﺖ ﻓﮑﺮﻯ &#= 65267;ﺎ ﻧﻔس ﻣﻴﺨﻮﺍﻫ= 5194; ﻭﺿﻊ ﻭ ﺣﺎﻝ ﺧﻮ= ﺩﺭﺍ ﺣﻔﻆ ﮐﻨﺪ. ﺑﺰﺣ= ﻤﺖ ﻣﻰ ﭘﺬﻳﺮﺩ،ﮐ= 5258; ﺣﺎﺿﺮ ﺍﺳﺖ ﺗﺎ = ﺍﺻﻠﺎﺡ ﺷﻮﺩ.ﻭﻟﻰ ﻗﻄﻌ&= #65166; ﻧﻤﻰ ﺧﻮﺍﻫﺪ،= 4400;ﻪ ﺫﺍﺗﺎ ﻋﻮﺽ ﺷﻮ&= #65193;. ﺩﺭ ﻋﻤﻞ ﺑﺎ ﻃﻮ= ﻝ ﺯﻣﺎﻥ،ﺭﻭﺍﻥ</sp= an> </spa= n>ﻓﺮﺻﺖ ﺩﺍﺭʋ= 93; ﺑﻨﻴﺮﻧﮕﻬﺎﺋ= ;ﻰ ﺩﺳﺖ ﺑﺰﻧﺪ. ﮐﻪ= ﻫﻤﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺭ ﻟﺒ&= #65166;س ﺍﺻﻠﺎﺡ ﺷﺪﻩ ﺟ&= #65194;ﻳﺪ ﺣﻔﻆ ﮐﺮﺩﻥ ﺍﺳ&= #65174;. ﺣﻔﻆ ﻣﻘﺎﻡ ﺫﺍ&= #65175;ﻰ،ﻭ ﻫﻤﺎﻥ ﺑﻮﺩﻥ ﺳ&= #65166;ﺑﻖ ﺩﺭ ﻧﻔس،ﻫﻤﺮA= 165;ﻩ ﺑﺎ ﺍﺻﻠﺎﺡ ﻭ ﺑ= ﻬﺒﻮﺩ ﺟﺴﺘﻦ ﻇﺎﻫﺮﻯ&#= 1548; ﺍﺻﻮﻟﺎ ﻋﻤﻠﻰ &= #65169;ﻰ ﻣﻌﻨﻰ ﻭ ﻋﺒث ﻭ = ﺧﻮﺩ ﻓﺮﻳﺒی اﺳﺖ، A= 261; ﺣﺘﻰ ﭘﺰﺷﻚ ﻭ ﺟ= ﺎﻣﻌﻪ ﺭﺍ ﻓﺮﻳﻔﺘﻦ ﺍ&= #65203;ﺖ. ﺑﺎﻳﺪ ﺍﺯ ﺑﻴﺦ = ﻭ ﺑﻦ ﺩﮔﺮﮔﻮﻧﻰ &= #65165;ﻳﺠﺎﺩ ﮐﺮﺩ.<o:p></o:p> = 5235;ﮑﺮ ﺑﻤﻌﻨﻰ ﺑﺮﺗﺮ&#= 1548;ﻏﻴﺮ ﺍﺯ ﻓﮑﺮ ﺑﻤﻌﻨ&= #65264; ﻓﻌﻠﻰ ﺍﺳﺖ.ﻭ ﺟ= ﻤﻊ ﻫﺮ ﺩﻭ ﺑﺎﻫﻢ ﻣ= ﺤﺎﻝ،ﻭ ﺍﮔﺮ ﺟﻤﻊ</s= pan> &#= 65207;ﺪﻧﺪ،ﺑﺎﺯ ﻫﺮ ﺩﻭ ﺩﻭﺑﺎﺭ&= #65257; ﻫﻤﺎﻥ ﻓﮑﺮ ﺣﻘ&= #65268;ﺮ ﺳﺎﺑﻖ ﻫﺴﺘﻨﺪ.&= #65261;لی ﺪﺭ ﺩﮔﺮﮔﻮﻥ ﮐ&= #65198;ﺩﻥ ﺷﺎﻧس اﺯﻧﻮﻉ = 5169;ﺮﺗﺮ ﺷﺪﻥ ﺭﺍ ﻫﻨﻮﺯ = ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﻓﮑﺮ ﺑﻤ= ﻌﻨﻰ ﺫﻫﻦ ﻓﻌﻠﻰ ﺭﺍ&= #1548;ﺑﺎ ﻋﻘل ﺠﺰﺋﻰ ﺻﻠ&#= 65166;ﺣﻴّﺖ ﺩﺧﺎﻟت ﺪﺭﺍﻣ= 5262;ﺭ ﻣﻌﻨﻮﻯ ﺑﺮﺗﺮ &= #65197;ﺍ ﻧﺪﺍﺭﺩ. ﺫﻫﻦ ﺁ= ﻟﻮﺩﻩ ﻫﻢ ﻧﻤﻴﺘﻮﺍﻧ&#= 65194;،ﺩﺭ ﻓﻄﺮﺕ ﺍﻭﻟﻴﻪ &= #65165;ﻧﺴﺎﻥ ﺩﺧﺎﻟﺖ ﮐﻨﺪ. ﻭ= ﺑﻪ ﺁﻥ ﺗﻮجّه ﻨﻤA= 166;ﻳﺪ.چه ﺮﺳﺪ ﺑﺎﻳﻨﮑﻪ &= #65169;ﺨﻮﺍﻫﺪ ﺩﺭ ﻓﮑﺮ ﻣﺮﺍﻗ&= #65170;ﻪ . ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻥ= ; ﻣُﺮﺩﻩ ﺍﺳﺖ،ﮐﻪ ﻣﻴﺨ= 5262;ﺍﻫﺪ ﺧﻮﺩﺭﺍ ﺯﻧﺪﻩ &= #64400;ﻨﺪ،ﻭ ﺍﻳﻦ ﻣﺤﺎﻝ ﺍﺳ&= #65174;. ﻫﻴﭻ ﮐس ﻧﻤﻰ ﺗ&= #65262;ﺍﻧﺪ،ﺧﻮﺩﺵ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ&= #65205; ﺭﺍﻩ ﺣﻞ ﭘﻴﺪﺍ = ﮐﻨﺪ،ﭼﻪ ﺭﺳﺪ ﮐﻪ ﻣﻘﺎﻡ = ﺑﺮﺗﺮ ﮐﺴﺐ ﮐﻨﺪ. ﻭ ﭘﺰ= ;ﺷﻚ ﻭ ﺟﺎﻣﻌﻪ</s= pan> &#= 65261; ﻣﻌﻠﻢ ﻭ ﻣﻠّﺎ،ﻫﺮﮐ= 87; ﮐﻪ ﺍﺧﺘﻴﺎﺭﻯ ﻭ ﻧ&= #65252;ﺎﻳﻨﺪﮔﻰ ﻭ ﺧﻠﺎﻓﺖ ﺍﺯ ﺧ= ﺪﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﻭ ﺻﻠﺎﺣﻴّﺖ ﺍﻟ= 5260;ﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﭼﻨﻴﻦ &= #64400;ﺎﺭﻯ ﺭﺍ ﻫﻢ ﺑﮑﻨﺪ.ﮐ= ﻪ ﻣُﺮﺩﮔﺎﻥ ﺍﮔ= 5198; ﻫﻤﻪ ﺑﺎﻫﻢ ﻣﺘ&= #65188;ﺪ ﺷﻮﻧﺪ،ﻧﻤﻰ ﺗ= 5262;ﺍﻧﻨﺪ ﮐﺴﻰ ﺭﺍ ﺯﻧﺪﻩ = ﮐﻨﻨﺪ. ﺍﻭﻝ ﺑﻬﺘﺮ ﺍﺳ&= #65174;، ﺑﺮﻭﻧﺪ ﭘﻴﺶ ﺧ&= #65194;ﺍ ﻭﺧﻮﺩﺭﺍ ﺯﻧﺪ&#= 65257; ﮐﻨﻨﺪ،ﺷﺎﻳﺪ = 5169;ﺘﻮﺍﻧﻨﺪ ﮐﻪ ﻣُﺮﺩﻩ ﺩﻳ&#= 64405;ﺮﻯ ﺭﺍ ﭼﻮﻥ ﺳﻌﻰ ﭘ= ﻴﺮﺍﻥ ﻃﺮﻳﻘﺖﻫﺎ ﻭﺍ&#= 65261;ﻟﻴﺎﻯ ﺧﺪﺍ ﺯﻧﺪﻩ ﮐﻨ&= #65256;ﺪ. ﻫﺮﮐس ﺍﻳﻦ ﺣﻘ&#= 65268;ﻘﺖ ﺭﺍ ﺩﺭﻙ ﻧﮑﻨﻨ&= #65194;،ﻭ ﻧﺘﻮﺍﻧﻨﺪ ﺗﺼ&#= 65262;ﺭ ﻧﻤﺎﻳﺪ،ﺑﺪﺍA= 255;ﻨﺪ ﮐﻪ ﻣُﺮﺩﻫﺎﻯ &#= 64344;ﻴﺶ ﻧﻴﺴﺖ. ﻭﺍﮔﺮ ﺗ= ﻮﺍﻧﺴﺖ ﺗﺼﻮﺭ ﮐﻨﺪ ﺑﻴ&= #65252;ﺎﺭﻯ ﺍﺳﺖ،ﮐﻪ ﺷﺎﻧ= 587; ﺷﻔﺎ ﻭ ﻧﺠﺎﺕ ﺩ= ﺍﺭﺩ.ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﻭﻣﺴ&#= 65176;ﻌﺪ ﺁﻥ ﺑﺎﺷﺪ. ﺑﺎﻳ= ﻦ ﺩﻟﻴﻞ ﮔﻔته اA= 255;ﺪ ﮐﻪ ﺍﺻﻠﺎﺡ ﺍﻣ&= #65262;ﺭ ﻧﻔس ﻧﺎﮔﻬﺎﻧ= 5264; ﺑﺎﻳﺪ ﺑﺎﺷﺪ، &#= 64380;ﻮﻥ ﻧﻔس ﻣﺤﺘﻮﺍﻯ &#= 64404;ﻮﻧﺎﮔﻮﻥ ﺩﺍﺭﺩ. ﺑﺮﺧﻰ ﺍ= ﺻﻮﻝ ﺑﺮﺗﺮ ﻭ ﺣﺎﮐﻢ = ﺑﺮ ﺩﻳﮕﺮ ﻣﺤﺘﻮﻳ&#= 65166;ﺕ ﻧﻔس ﻫﺴﺘﻨﺪ، = 5261; ﺑﺮﺧﻰ ﭼﻮﻥ ﻓﺮ&= #65261;ﻉ ﺟﻨﺒﻰ ﻭ ﺗﺎﺑﻊ = ﻫﺴﺘﻨﺪ. ﺣﺎﻝ ﻫﺮ ﺍﺻﻠﺎ&= #1581; ﻮﺗﻐﻴﻴﺮﻯ ﺩﺭ &= #65235;ﺮﻭﻉ،ﻫﻴﭻ ﺍﺭﺯﺵﻧﺨﻮﺍﻫ= 5194; ﺩﺍﺷﺖ. ﺑﺨﺼﻮﺹ = ﺍﻳﻨﮑﻪ ﻣﺤﺘﻮﻳﺎﺗﻰ ﮐ&#= 65258; ﻓﺮﻉ ﺩﻳﮕﺮﻯ، &#= 65235;ﻮﺭﺍ ﺟﺎﻯ ﻭﺷﮑﻞ ﺁﻧ&= #65198;ﺍ ﻣﻴﮕﻴﺮﻧﺪ. ﺩﮔ&= #65198;ﮔﻮﻥ </spa= n>ﺍﺻﻮل ﻨﻴﺰ ʃ= 80;ﻮﻥ ﺧﻮﺩ ﺁﻧﻬﺎ ﺑﺎ&= #65247;ﺄﺧﺮﻩ ﻳﻚ ﺍﺻﻞ ﺑﺮﺗﺮ = ﺣﺎﮐﻢ ﺑﺮﺁﻥ ﺍﺻﻮﻝ ﺩ&= #65197; ﺫﻫﻦ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﺩ،ﮐﻪ ﺍﺻﻠﺎﺡ ﻭﺍﻗﻌ&#= 65264; ﺁﻥ ﺧﺪﺍ ﻭﺍﮊﮔ&= #65262;ﻥ ﮐﺮﺩﻥ ﻫﻤﺎﻥ ﺍ&= #65211;ﻞ ﮐﻠّﻰ ﻧﻬﺎﺋﻰ &#= 65195;ﻫﻦ ﺷﺨﺺ ﺍﺳﺖ. ﮐﻪ ﺑ= ;ﺎﺯ ﺍﻳﻦ ﻫﻤﺎﻥ ﻧﻔ&= #65206; ﻭ ﺷﺄﻥ ﻣﻘﺎﻡ ﺗ= ﮑﺎﻣﻠﻰ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺷﺨﺺﺍﺳﺖ. ﮐﺸﺘ&= #65254; ﻧﻔس ﺧﻮﺩ ﺩﺭﺳ&#= 65248;ﻮﻙ،ﻳﻌﻨﻰ ﻭﺍﮊﮔﻮنی اﻳʌ= 54; ﺑﺮﺗﺮﻳﻦ ﺍﺻﻞ ﺣﺎﮐﻢ ﺑﺮ&= #65195;ﻫﻦ ﺷﺨﺺ ﺍﺳﺖ.ﻭ ﺩﺭ= ﻳﺎﻓﺖ ﺍﺻﻠﻰ ﮐﻠّﻰ ﻭ &= #65183;ﺪﻳﺪ ﺍﺯ ﺧﺪﺍ ﺍﺳﺖ.ﻭ= ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ ﻭﺑﺼ&= #65262;ﺭﺕ ﺍﻟﻬﺎﻡ. ﻳﻌﻨﻰ = ﺟﺴﺘﻦ ﻭﺍﻗﻌﻴّﺖ ﻭﺭ= 5261;ﺡ ﻭﻣﻘﺎﻡ ﺟﺪﻳﺪ&#= 65263; ﺩﺭ ﺳﺎﻟﻚ ﻭﺍﺻ&= #65246; ﺍﺳﺖ. ﭘس ﻧﺒﺎﻳ&= #65194; ﺑﻨﺎﻡ ﺗﺰﮐﻴﻪ&#= 1548;ﻋﻤﺮ ﺧﻮﺩﺭﺍ ﺩﺭ ﻓﺮ&= #65261;ﻉ ﺑﮕﺬﺭﺍﻧﻴﻢ ﻭ &= #65251;ﻌﺎﻟﺠﻪ ﺗﺪﺭﻳﺠﻰ ﺭﺍ ﭘ&= #65268;ﺸﻪ ﮔﻴﺮﻳﻢ ﻭﺍلا= 17; ﺑﺎﺯ ﺑﺎﺯﻳﭽﻪ ﻧﻔس &#= 65191;ﻮﺩ ﺷﺪﻩ، ﻭﺣﺘﻰ ﺑ&#= 65166;ﺯﻳچه ﻨﻔس ﺒﻴﻤﺎﺭﺁ= 5191;ﻮﻧﺪ ﺷﺪه اﻳﻢ.ﭼﻪ ﺑ&#= 65194; تر که ما ﺭﻭﺍ᥽= 3; ﮐﺎﻭ ﻭﻳﺎ ﻣﻌﻠﻢ ﺗﺮ&= #65169;ﻴت ﻄﻔﻞ ﺧﻮﺩ ﺑﺎﺷ&= #65250;. ﻣﺤﺘﻮﻳﺎﺕ ﻧﻔ&#= 1587; ﮐﻪ ﺁﻧﻬﺎﺭﺍ ﻓ&= #65198;ﻭﻉ ﺩﺍﻧﺴته اﻳﻢ. = 4380;ﻮﻥ ﺣﺴﺎﺩﺕ ﻭ ﺣﻘﺎ&= #65197;ﺕ،ﺍﻳﻨﻬﺎ ﺧﻮﺩ ﺗﻌﺒﻴﺮﺍ&#= 65173; ﻭ ﺗﻔﺴﻴﺮﺍﺕ ﻧ&= #65236;ﺴﺎﻧﻰ ﺍﺯ ﺍﺻﻮﻝ ﺣﺎﮐ&= #65250; ﻭ ﻧﻔس ﻫﺴﺘﻨﺪ. = ﻳﻌﻨﻰ ﺑﺮﺍﻯ ﺣﻖ ﺟﻠﻮ&= #65257; ﺩﺍﺩﻥ ﺍﺻﻮﻝ ﺧ&= #65262;ﺩ،ﺑﺘﻔﺴﻴﺮʋ= 65;ﺕ ﻭﺗﻮﺟﻴﻬﺎﺕ </spa= n>ﺯﻳﺎﺩﻯ ﺩﺳʋ= 74; ﻣﻴﺰﻧﻴﻢ.ﮐﻪ ﺿﻤﻦ ﺧﻮﺩﻓﺮﻳ&#= 65170;ﻰ،ﺑﺎﺭ ﻧﻔس ﺭﺍ ﺳﻨﮕﻴ&#= 65254; ﺗﺮ ﮐﺮﺩﻥ ﻫﻢ ﻫ= ﺴﺖ. ﻭﺗﺎ ﺯﻣﺎﻧﻰ ﮐ&= #65258; ﺍﺭﺯﺷﻬﺎ ﺩﺭ ﺫ&= #65259;ﻦ،ﻭ ﻋﺎﺩﺕ ﺍﺭﺯﺵ ﮔ&= #65196;ﺍﺭﻯ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺧ&= #65262;ﺩ ﺩﺍﺭﻳﻢ،ﻫﺮ ﺭ= 5261;ﺯ ﺻﻔﺘﻰ ﻓﺮﻋﻰ ﺟ&= #65194;ﻳﺪﻯ ﺑﺮ ﻧﻔس ﺧﻮﺩ ﻣ&= #65264; ﺍﻓﺰﺍﺋﻴﻢ.ﻭ ﺩ&= #65267;ﮕﺮ ﺣﺬﻑ ﻭ ﺍﺻﻠﺎﺡ = ﻫﺮ ﺍﻣﺮﻯ ﻓﺮﻋﻰ ﺩ&= #65197; ﻧﻔس ﻓﺎﻳﺪﻫﺎ= 5263; ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;. ﺍﻣﺎ ﺗﺮﻙ ﺍﻳﻦ = ﻋﺎﺩﺕ،ﺑﺎ ﺗﺮﻙ ﺗﻤﺎﻣﻰ<sp= an dir=3DLTR> </spa= n>ﺍﺻﻮﻝ ﺫﻫﻦ A= 191;ﻮﺩ،ﻣﺎﺭﺍ ﺍﺯ ﺍﻳﻦ ﺗﻮﺟﻴ&= #65260;ﺎﺕ ﺭﻭﺯ ﻣﺮّﻩ ﻫﻢ &= #65255;ﺠﺎﺕ ﻣﻴﺪﻫﺪ. ﺑﺸﺮ ﻫ= ﺮﮔﺰ ﺩﺭ ﻫﺮ ﻣﻘﺎﻣﻴ&= #64401;ﻪ ﺑﻮﺩﻩ،ﻧﺘﻮﺍA= 255;ﺴﺘﻨﺪ ﺍﺯ ( ﻣﻦ ) ﻓﻌﻠﻰ A= 191;ﻮﺩ،ﻭ ﺍﺭﺯﺵ ﮔﺬﺍﺭﻯ &= #65261; ﺗﻔﺴﻴﺮ ﺑﺮﺃﻯ &= #65191;ﻮﺩ ﺩﺳﺖ ﺑﺮﺩﺍﺭﺩ.&= #65251;ﮕﺮ ﺁﻧﻬﺎ که ﺴﻠﻮ= 705; اﻟﻬﻰ ﮐﺮﺩﻩ،A= 261; ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ &= #65169;ﺂﻧﻬﺎ ﮐﻤﻚ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﺯﻳﺮﺍ ﻋﺸﻖ ﺑﺨ&= #65262;ﺩ ﻭ ﺗﺮس ﺟﺎﻫﻞ ﺍ&= #65199; ﻫﺮ ﺃﻣﺮ &#= 65183;ﺪﻳﺪ ﻭﻧﺪﺍﻧﺴته ه= 5;ﻫﻤﻴﺸﻪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #65261; ﻫﺴﺖ ﻭ ﻟﺬﺍ ﺍﺭ= ﺍﺩﻩ ﻣﺮﺩﺍﻧﻪ ﻟﺎﺯ&#= 65249; ﺍﺳﺖ ﮐﻪ ﻳﻚ ﺑﺎ= ﺭﻩ ﻭ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟ= ﻬﻰ،ﺩﺳﺖ ﺑﮑﺎﺭ ﺷﺪ= ;. ﻧﻪ ﺗﻐﻴﻴﺮ ﻧﻮﻉ ﻫ&= #65262;ﻳّﺖ ﻓﮑﺮﻯ،ﻭ ﻳﺎ ﻧ&#= 65262;ﻉ ﻋﺎﺩﺕ ﻧﻔس ﺑﻠ&#= 64401;ﻪ ﺧﻮﺩ ﻓﮑﺮ ﻭﺧﻮ&= #65193; ﻧﻔس ﺭﺍ ﺑﺎﻳﺪ &= #65251;ﺘﻠﺎﺷﻰ ﮐﺮﺩ،ﺗﺎ ﺧﺪﺍ &#= 65197;ﻭﺡ ﺟﺪﻳﺪﻯ ﺟﺎﻧﺸ&#= 65268;ﻦ ﮐﻨﺪ . ﻭ ﺁﻧﻬﺎ ᤨ= 0;ﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺑﻌ&#= 65194; ﺍﺯ ﻣﺘﻠﺎﺷﻰ<sp= an dir=3DLTR> </spa= n>ﺷﺪﻥ ﻧﻔس ﻣʌ= 52;ﮑﻦ ﺍﺳﺖ ﺧﺪﺍ ﻣﻘﺎ&= #65249; ﻭﻧﻔس ﺟﺪﻳﺪﻯ &#= 65255;ﺪﻫﺪ،ﻫﻤﺎﻧ᥶= 4;ﺎﺋﻰ ﻣﺎﻧﺪه اﻧﺪ ﮐ= 5258; ﻣﻦ ﻓﻌﻠﻰ ﺧﻮﺩ&= #65197;ﺍ ﻣﻴﭙﺮﺳﺘﻨﺪ ﻭ &= #65165;ﺯ ﺟﺪﻳﺪ ﻧﺎﺷﻨﺎ&#= 65191;ﺘﻪ ﻣﻴﺘﺮﺳﻨﺪ. ﻭ ﺍ= لاّ ﺍﻧﺴﺎﻥ ﻫﺎ ﺩﺷ&= #65252;ﻦ ﻣﺠﻬﻮﻟﺎﺕ ﺧﻮ&#= 65193; ﻫﺴﺘﻨﺪ. ﻣﺎﺩﺍ&= #65249; ﮐﻪ ﺑﺼﻔﺎﺕ (ﻣﻦ= ) ﺗﻮﺟﻪ ﺩﺍﺭﻳﻢ، ﻧﻪ ﺑ&#= 65192;ﻮﺩ ﻣﻦ، ﻃﺮﻓﺪﺍﺭ &#= 65165;ﺻﻠﺎﺡ ﺗﺪﺭﻳﺠﻰ ﻫﺴﺘ&#= 65268;ﻢ.ﻭ ﺍﮔﺮ ﺑﺨﻮﺩ ﻭﻣ&= #65254; ﺍﺻﻠﻰ،ﻳﺎ ﮊﻧ= 5176;ﻴﻚ ﺭﻭﺣﻰ ﺗﻮﺟّﻪ &#= 64400;ﻨﻴﻢ ﻗﻄﻌﺎ ﺩﮔﺮﮔﻮ&#= 65255;ﻰ ﻧﺎﮔهاﻧﻰ ﻣﻴA= 192;ﻮﺍﻫﺪ،ﺗﺎ ﻓﺮﻳﺐ ﮐﺎﺭﻯ ﻧ&= #65208;ﻮﺩ.ﺁﻧﻮﻗﺖ ﺩﺭ ﺣﺎﻝ ﻓﻨﺎ، &= #65207;ﻬﻮﺩ ﻭﺭﻭﺡ ﺑﺎﻧﻔس &#= 65252;ﻄﻤﺌنّه ﭙﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #65169;ﺎﺧﺎﻣﻮشی اﺳﺖ ﮐﻪ ﺭﻭﺡ ﺑ&= #65268;ﺪﺍﺭ ﻭ ﻓﻌّﺎﻝ ﻭ ﺣﺎ&= #64400;ﻢ ﺑﺮ ﻭﺟﻮﺩ ﻣﺎﺷ&= #65194;ﻩ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﺍ&= #64404;ﺮ ﺭﻭﺡ ﻭ ﻧﻔس ﺟﺪ&= #65267;ﺪﻯ ﺑﭽﻨﻴﻦ ﺳﺎﻟﮑ&#= 65264; ﺩﺭﻓﻨﺎ ﺩﺍﺩﻩ &= #65255;ﺸﻮﺩ، </spa= n>ﺧﻮﺍﻫﺪ ﻣُ᥷= 8;ﺩ. ﻭﻟﻰ ﺍﻳﻦ ﻭﻋﺪ&= #65257; ﺧﺪﺍ ﺍﺳﺖ،ﮐﻪ &#= 65239;ﻮﻝ ﺩﺍﺩﻩ ﮐﻪ ﺣﻖ ﮐ= ﺴﻰ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻧ&= #64405;ﻴﺮﺩ. ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﻋ&= #65252;ﻠﺎ ﺩﺭ ﺳﺮﻧﻮﺷﺘﺶ &= #65227;ﻤﺮﺵ ﻫﻢ ﺑﭙﺎﻳﺎﻥ ﺭ&= #65203;ﻴﺪﻩ ﺑﺎﺷﺪ،ﻭ ﺑﮑﺎ= 5197;ﻣﺎﻯ ﺩﺭ ﻧﺴﺦ ﺟﺪﻳﺪ&= #65263; ﺑﻬﺘﺮﻯ ﻧﻴﺎﺯ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ،ﺗﺎ ﮐﺎ= 5197; ﺗﮑﺎﻣﻞ ﺭﺍ ﺩﻧ&= #65170;ﺎﻝ ﮐﻨﺪ. <o:p></o:p> = 5259;ﺮ ﮔﺎﻩ ﮐﻪ ﮐﺴﻰ ﺻ= ﺎﺩﻗﺎﻧﻪ ﺑﺨﻮﺍﻫﺪ ﺧﻮﺩ&#= 65197;ﺍ ﺍﺻﻠﺎﺡ،ﻭ ﻋﻴ= 5170;ﻰ ﺭﺍ ﺑﺮﻃﺮﻑ ﮐﻨ&= #65194;، ﺁﻧﮕﺎﻩ ﻣﺸﮑﻠ&#= 65264; ﺑﻨﺎﻡ ﺳﺨﺘﻰ<sp= an dir=3DLTR> </spa= n>ﻭﺟﻮﺩ ﻧﺪﺍʋ= 97;ﺩ، ﻭ ﻣﻴﺘﻮﺍﻥ ﺍﻭ&= #65197;ﺍ ﺷﻔﺎ ﻳﺎﻓﺘﻪ ﺑ&= #65194;ﺍﻧﻴﻢ. ﻟﺬﺍ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺑﺮﺍﻯ ﻏﻴﺮ ﻃﺎ&= #65247;ﺒﺎﻥ ﺩﺭ ﺣﮑﻢ ﻣﺤﺎﻝ = ﻭﻣُﺮﺩﻥ ﺍﺳﺖ،ﻭ ﺩﺭﺳﺖ &#= 65259;ﻢ ﻫﺴﺖ . ﻭﻟﻰ ﺑﺮﺍ= ;ﻯ ﻃﺎﻟﺐ ﺁﻥ،ﻋﺸ= 5238; ﺍﺳﺖ ﻭ ﮐﺸﺶ ﻭ ﺷ= ;ﻮﻕ،ﻭ ﺟﺎﺫﺑﻴّﺘﻰ ﺍ= 5199; ﻧﻮﻉ ﺣﺎﻝ، که = 5262;ﻗﺘﻰ ﺑﺸﻬﻮﺩ ﺭﺳﻴﺪ&#= 1548; ﺧﻮﺍﻫﺪ ﮔﻔﺖ،= 5251;ﻦ ﮐﻪ ﻫﻨﻮﺯ ﺳﺨﺘ&= #65264; ﺩﺭ ﮐﺎﺭ ﺧﻮﺩ ﻧ= ﺪﻳﺪه اﻡ.ﺩﺭ ﺣﺎﻟﻴﮑ&#= 65258; ﺳﺮﺍﺳﺮ ﮐﺎﺭ ﺍ&= #65261;ﺭﺍ ﺩﻳﮕﺮﺍﻥ ﺳﺨﺖ &= #65251;ﻴﺪﻳﺪه اﻧﺪ. ﻭ ﻟﺬﺍ ﻣﻮ= ﻟﺎﻧﺎ ﺩﻋﺎ ﻣﻴﮑﻨﺪ،= 4400;ﻪ ﺧﺪﺍﻳﺎ ﺁﺷﻔت= 607; اﻡ ﺁﺷﻔﺘﻪ ﺗﺮ &= #64400;ﻦ. ﮐﻪ ﺩﺭ ﺁﺷﻔﺘﮕ&= #65264; ﺷﻮﻕ ﺁﻣﻴﺰ،ﺳ= 5198;ﺍﺳﺮ ﻋﺸﻖ ﺍﺳت ﻮﻧﻪ &= #65203;ﺨﺘﻰ ﻭ ﺭﻧﺞ.ﺍﻣﺎ ﺍﮔ= ﺮ ﺁﺩﻣﻰ ﻋﺰﻳﺰ ﺩ&= #65197;ﺩﺍﻧﻪ ﻭ ﻟﻮس ﺑﺎﺷﻴﻢ&#= 1548;ﺍﻟﺒﺘﻪ ﻇلمی ﺩﺭ ﮐﺎﺭ = 5255;ﻴﺴﺖ.ﺍﮔﺮﮐﻪ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭ &= #65227;ﺸﻖ ﺑﻨﻔس ﻧﺒﺎﺷﺪ= 548; ﻭ ﭼﻨﻴﻦ ﮐﺎﺭﻫ&= #65166; ﺳﺨﺖ ﺍﺳﺖ،ﻭ ﺣ&#= 65176;ﻰ </spa= n>ﺩﻭ ﻗﺪﻡ ﺑﺮA= 165;ﻯ ﺭﻓﺘن ﺒﺴﺎﻳﻪ &#= 65259;ﻢ ﺑﺮﺍﻯ ﺩﺭﺩﺍﻧ&#= 65258; ﺳﺨﺖ ﻭ ﺭﻧﺞ ﺁﻭ= ﺭ ﺍﺳﺖ. ﭼﻄﻮﺭ ﻣﻴ= ﺸﻮﺩ ﻗﺒﻮﻝ ﮐﺮﺩ،ﮐ= 5258; ﺫﻫﻦ ﺧﻮﺩﺵ،ﻫ= 5198;ﭼﻪ ﺳﺎﺧﺘﻪ ﺧﻮﺩﺵ &= #65259;ﻢ ﺑﺨﻮﺍﻫﺪ ﺁﻧﺮ&#= 65165; ﺩﮔﺮﮔﻮﻥ ﮐﻨﺪ. = ﻧﻴﺎﺯ ﺑﮑﻤﻚ ﺍﻟﻬﻰ ﻭ = ﺍﺭﺍﺩﻩ ﻓﻮﻕ ﺍﺭﺍﺩه ا= 5263; ﻣﻌﻤﻮﻟﻰ ﻧﻔس &#= 65261; ﻫﻤّﺘﻰ ﻋﻈﻴﻢ &#= 65251;ﻴﺨﻮﺍﻫﺪ ﺗﺎ ﺑﺎ ﮐﻤﻚ ﭘﻴ= ﺮ ﻭ ﮐﻤﻚ ﺍﻟﻬﻰ ﺑ= ﺠﺎﺋﻰ ﺑﺮﺳﺪ. ﺍﻳﻦ ﭼﻨ= ﻴﻦ ﺍﻓﺮﺍﺩ ﺑﺎ ﻫﻤ&= #1617;ﺖ ﻫﻴﭻ ﮔﺎﻫﺎﺯ ﺳ&= #65192;ﺘﻰ ﺭﺍﻩ ﻭﮐﺎﺭ ﻧﻨ&= #65166;ﻟﻴﺪه اﻧﺪ.ﺣﺘﻰ ﺁﻧﺮ&#= 65165; ﻧﻴﺰ ﺭﻧج ﻨﻴﺎ&#= 65235;ته اﺎﻧﺪ.ﻭﺑﺮﺍﻯ &#= 65165;ﻳﻦ ﭼﻨﻴﻦ ﺍﻓﺮﺍﺩ&#= 65263; ﺍﺻﻠﺎﺡ ﺗﺪﺭﻳ&#= 65184;ﻰ ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ&#= 1548;ﻭ ﮐﺎﻣﻠﺎ ﺍﻧﻘﻠ&#= 65166;ﺑﻰ ﻭ ﻳﻚ ﺳﺮﻩ،ﮐﺎ&#= 65197; ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﻨﺪ،ﻭ ﻳﻚ ﺷﺒﻪ ﺭﻩ ﺻﺪ= ﺳﺎﻟﻪ ﻣﻴﺮﻭﻧﺪ. ﻣﻬﻢ = ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻓﺮﺩ ﺑ= ﻔﻬﻤﺪ ﻭ ﺑﺨﻮﺍﻫﺪ، ﮐ&#= 65258; ﺧﻮﺩ ﺭﺍ ﭘﺮ ﻋﻴ= ﺐ ﻭ ﻟﺎﺯﻡ ﺑﺎﺻﻠ&= #65166;ﺡ ﻭﺣﺘﻰ ﺩﮔﺮﮔﻮ&#= 65255;ﻰ ﺑﺪﺍﻧﺪ. ﻫﻢ ﺑﺎ= ﻳﺪ ﺑﻨﻔﺮﺕ ﺍﺯ ﻣﻘ&= #65166;ﻡ ﺧﻮﺩ،ﻭ ﻫﻢ ﺑﺎ&#= 65267;ﺪ ﻋﺸﻖ ﺑﻤﻘﺎﻡ ﺑ&= #65198;ﺗﺮ ﺍﺯ ﺧﻮﺩﻣﺎﻥ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻴﻢ.ﮐﻪ ﺑﺎ&= #65199; ﻫﺮ ﺩﻭ ﻳﻚ ﭼﻴﺰ= ﻫﺴﺘﻨﺪ ﻧﻪ ﻣﺘﻀﺎﺩ.ﻭﻧ&= #65252;ﻮﻧﻪ ﺁﻧﺮﺍ ﺩﺭ ﺭﻓﺘ&= #65166;ﺭ ﻋﺸﻖ ﻭﺭﺯﻯ ﻣﺮ&= #65267;ﺪ ﻭﻣﺮﺍﺩ ﺩﺭ ﭘﻴ&= #65198; ﻭ ﻣﻌﻠﻢ ﺧﻮﺩ ﺗ= ﻤﺮﻳﻦ ﻣﻴﮑﻨﻴﻢ . ﻫﻤﻪ= ﺍﻳﻦ ﭘﻴﺮﺍﻥ ﻭ ﺍﻭﻟ&= #65268;ﺎ ﺑﺎﺯ ﻳﮑﻰ ﻫﺴﺘ&= #65256;ﺪ،ﻭ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ= 5191;ﺪﺍ. که هرﭼﻪ ﺍﻳﻦ ﻋﺸ= 5238; ﺑﺒﺎﻟﺎ،ﻭ ﻧﻔ= 5198;ﺕ ﺍﺯ ﻣﻘﺎﻡ ﺧﻮﺩ&= #1548;ﺑﻴﺸﺘﺮ ﻭﻗﻮﻳﺘﺮﺑﺎﺷ= 5194;،ﮐﺎﺭ ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﻭ ﺳﺮﻳﻌﺘﺮ ﻭﺭ&= #65165;ﺣﺖ ﺗﺮ ﻭﺑﺸﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻴﻤﻴﺮﺳﺪ.= 5261;ﻧﻬﺎﻳﺖ ﻋﺸﻖ ﺩﺭ ﺍﻳﻦ ﺗ= ﺰﮐﻴﻪ ﻫﺎ ﺭﺳﻴﺪﻥ ﺑﺸ&= #65260;ﻮﺩ ﻗﺎﺋﻢ ﻭ ﺭﺏّ ﺍ&= #65247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭﻃﺮﻳﻘﺖ ﻭﻟ&#= 65264; ﺍﻟﻬی ﻤﻴﺴّﺮA= 165;ﺳﺖ. ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺩﺭ ﺍﻳﻨﮑﻪ ﺁﻟ&= #65262;ﺩﻩ ﻧﻔس ﻫﺴﺘﻨﺪ ﻳ&#= 64401;ﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ،ﻭﻟA= 264; ﻣﺤﺘﻮﺍﻯ ﺁﻟﻮ&#= 65193;ﮔﻰ ﺍﻓﺮﺍﺩ ﺑﺎﻫﻢ &= #65235;ﺮﻕ ﺩﺍﺭﺩ.ﻭ ﻟﺬﺍ ﻧ= ﻮﻉ ﺁﻟﻮﺩﮔﻰ ﻭ ﺩﺭ&= #65183;ﻪ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65255;ﻔس ﻮﺑﺴﺘﻪ ﺑﻨﻮﻉ &= #65261; ﻣﻘﺪﺍﺭ ﺁﻟﻮﺩ&#= 64404;ﻰ ﻣﺤﺘﻮﻳﺎﺕ ﻧﻔ&#= 1587; ﺍﺳﺖ . ﻫﺮﭼﻪ ﺳﺎ= ;ﻟﻚ ﺟﻮﺍﻧﺘﺮ ﻧﺠﺎ&#= 65173; ﺳﻠﻮکی ﻮ ﺗﺰﮐ= 5268;ﻪ ﺍﻭ ﺁﺳﺎﻥ ﺗﺮ ﻭ= ﺳﺮﻳﻌﺘﺮ ﻭ ﻋﻤﻴﻖ ﺗﺮ ﺍﺳ= ﺖ. ﻭ ﻫﺮﭼﻪ ﺍﻧﺴﺎ&= #65253; ﺩﻳﺮﺗﺮ ﺑﺎﻳﻦ &= #65235;ﮑﺮ ﺑﻴﻔﺘﺪ، ﺑﻘﻮ= 5245; ﭘﻴﺎﻣﺒﺮ،ﺩﻳ@= 405;ﺮ ﻧﺒﺎﻳﺪ ﺑﭽﻬﻞ &= #65203;ﺎﻟﻪ ﻫﺎ ﺍﻣﻴﺪﻭﺍﺭ &= #65169;ﻮﺩ. <o:p></o:p> = 5251;ﻬﻤﺘﺮﻳﻦ ﺍﻳﻦ ﺁﻟﻮﺩﮔﻴ&#= 65260;ﺎ ﺩﻭ ﻗﺴﻤﺖ ﻫﺴﺘ&= #65256;ﺪ.ﻳﮑﻰ ﺩﺍﻧﺴﺘﻪ ﻫﺎﻯ &= #65231;ﻠﻂ ﻭﻣﺰﺍﺣﻢ ﺷﻬﻮ&#= 65193;،ﮐﻪ ﻇﺎﻫﺮﺍ ﺍﻣﺮﻯ &= #65261;ﺟﻮﺩﻯ ﻫﺴﺘﻨﺪ.ﻭ ﺩﻭﻡ = ﺟﻬل ها ﻭﻧﺪﺍﻧﺴت = 7; ها ﮐﻪ ﺷﮑﻞ ﻋﺪ&#= 65251;ﻰ ﺩﺍﺭﻧﺪ. ﻓﻘﻂ ﺑ= ﺮﺧﻰ ﺍﺯ ﺩﺍﻧﺴﺘﻪ ﻫ&= #65166; ﻣﻔﻴﺪ ﺳﻠﻮﻙ ﺍ&= #65255;ﺴﺎﻥ،ﻭ ﺣﺘﻰ ﺑﺮﺧﻰ ﺟﻬ&= #65246; ﻫﺎ ﻣﻔﻴﺪ ﺳﻠﻮ&= #65241; ﻫﺴﺘﻨﺪ. ﺍﻣﺎ ﺁ= ﻥ ﻗﺴﻤﺖ ﺟﻬﻞ،ﮐ= 5258; ﺟﻬﻠﺸﺎﻥ</sp= an> &#= 65191;ﻴﻠﻰ ﺿﺮﺭ ﺩﺍﺭﺩ،ﻫ= 5252;ﺎﻥ ﺍﻣﻮﺭی هستند= ، ﮐﻪ ﻣﺮﺑﻮﻁ ﺑﻌ&= #65166;ﻟﻢ ﺭﻭﺍﻥ ﻭﻣﻘﺎﻡ &= #65255;ﻔس ﺧﻮﺩﻣﺎﻥ،ﻭ ﺍ= 5195;ﻋﺎﻥ ﺑﺂﻟﻮﺩﮔﻰ ﻧﺎ &= #65191;ﻮﺩﺁﮔﺎه ﺨﻮﺩ ﻣﺎ ﺍﺳﺖ. ﺟ= ;ﻬﻞ ﺍﺯ ﻫﺮﭼﻴﺰ ﺩﻳ&= #64405;ﺮ ﺑﻨﻔﻊ ﺳﻠﻮﻙ ﺍ&= #65203;ﺖ. ﺍﻣﺎ ﺟﻬﻞ ﺍﺯ ﻭ= ﺿﻊ ﻓﻌﻠﻰ ﺭﻭﺍﻥ ﻭ&= #65251;ﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ&#= 1548;ﻭ(ﺗﻔﺎﻭﺕ ﺩﺭ ﻋﻘﻞ)ﻭ ﻣﺸﺨ= ّﺼﺎﺕ ﺭﻭﺍﻧﻰ ﻣﺮﺍﺗ&#= 65168; ﺑﻌﺪﻯ ﺑﺎﻟﺎﺗ&#= 65198;،ﻗﺎﺗﻞ ﻭﺍﻗﻌﻰ ﺍﻧﺴﺎ&#= 65253; ﺍﺳﺖ. ﻭﻗﺘﻰ ﺍﻳ= ﻦ ﻣﺴﺄﻟﻪ ﺑﺪﺭﻙ &= #64400;ﺴﻰ ﺭﺳﻴﺪ،ﻭﺍﺯ ﻋ= 5268;ﺐ ﺧﻮﺩﺵ ﺩﺭﺩﻣﻨ&#= 65194; ﺷﺪ،ﺩﻳﮕﺮ ﻫﻤ= 5258; ﭼﻴﺰ ﺑﺮﺍﻯ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺍﻣﺎﺩﻩ &= #65165;ﺳﺖ،ﻭ ﺍﻣﻴﺪ ﺑﺨﺶ ﺑﺎ&= #65207;ﺪ. ﮐﺸﺘﻦ ﻧﻔﺶ ﺑﻴ&= #65242; ﺑﺎﺭﻩ،ﺍﻳﻦ ﺧ= 5194;ﻣﺖ ﻭﻣﻘﺼﺪ ﻭ ﺍﻧﮕ&= #65268;ﺰﻩ ﺭﺍ ﻧﻴﺰ ﺗﺄﻣﻴ&= #65254; ﻣﻴﮑﻨﺪ. ﺍﻣﺎ ﺍ= ﮔﺮ ﺍﻳﻦ ﺩﺭﻙ ﻧﺒﺎ&= #65207;ﺪ،ﻭﻟﻰ ﺑﺎﺯ ﺑﺮﺣﺴﺐ ﺗ&= #65228;ﺎﺭﻑ ﻭ ﺗﻈﺎﻫﺮ،ﻳﺎ &#= 65169;ﺎ ﺍﺭﺍﺩه اﻯ ﺿﻌ= 5268;ﻒ ﺑﺴﻠﻮﻙ ﺑﭙﺮﺩ&#= 65165;ﺯﻧﺪ،ﻫﻔﺘﺎ᥷= 3; ﺳﺎﻝ ﺳﻠﻮﻙ ﻫﻢ = ﻧﺘﻴجه اﻯ ﻧﺨﻮﺍﻫﺪ ﺩ&#= 65165;ﺷﺖ. ﺍﻣﺎ ﺩﺭﺩﻣﻨﺪ</= span> </spa= n>ﺍﺯ ﻣﻘﺎﻡ ﺭA= 261;ﺣﻰ ﺧﻮﺩ ﺷﺎﻳﺪ ﻣﺪ&= #1578; کوﺗﺎﻫﻰ ﻣﺸﻐA= 262;ﻝ ﺳﻠﻮﻙ ﺑﺎﺷﺪ. ﮐ= ﻪ ﻳﻮﺳﻒ ﺑﻌﻨﻮﺍ&#= 65253; ﺳﻤﺒﻮﻝ ﮐﻠّﻰ &#= 65203;ﺎﻟﻚ ﺑﺎ ﺷﺮﺍﻳﻂ ﺍﺳ&= #65174;، ﻫﻔﺖ ﺳﺎﻝ ﺳﻠﻮ&= #65241; ﻭ ﺻﺒﺮ ﺩﺍﺷﺖ ﻭ= ﭼﻪ ﺑﺴﺎ ﮐﺴﺎﻧﻰ ﮐ&= #65258; ﺑﺎ ﻧﮕﺎﻫﻰ ﮐﺎ&= #65197;ﺭﺍ ﺗﻤﺎﻡ ﮐﻨﻨﺪ،= 5165;ﮔﺮ ﺳﺨﺖ ﺗﺮ ﻋﺎﺷﻖ = ﺧﺪﺍ،ﻭ ﺳﺨﺖ ﺗﺮ ﻣﺘﻨﻔ&= #1617;ﺮ ﺍﺯ= ﻣﻘﺎﻡ= ; ﺧﻮﻳﺶ ﺑﻮﺩﻧﺪ. ﻭﻟﻰ ﻧ= ﻪ ﻧﻔﺮﺕ ﺑﻴﻤﺎﺭ&#= 64404;ﻮﻧﻪ ﺍﺯ ﺧﻮﺩ،ﺑﻠﮑ= 5258; ﻃﺎﻟﺐ ﺧﻮﻳﺸﺘ&#= 65254; ﺑﺮﺗﺮ ﺑﺎﺷﺪ .<= /p> ﺍﻳ= ﻦ ﮔﻮﻧﻪ ﻋﺎﺷﻘﺎ&#= 65253; ﺍﺯ ﻧﻔس ﺧﻮﺩ ﺑ&= #65256;ﺎﻡ ﺷﻴﻄﺎﻥ ﻭ ﺍﻫﺮ&= #65267;ﻤﻦ ﻭ ﭘﻠﻴﺪﻯ ﻧﺎﻡ = ﻣﻴﺒﺮﻧﺪ،ﻭﺁA= 197;ﺯﻭﻯ ﻣﺮﮒ ﻧﻔس ﺧﻮﺩ &= #65261; (لا) ﺷﺪﻥ ﻭﺑﻰ ﺧ= ﻮﻳﺸﻰ ﻭ ﻓﻨﺎ ﻫﺴﺘﻨﺪ.= ﻣﺒﺎﺭﺯﻩ ﺳﻠﻮﻙ ﺑﺎﻧﻔس &#= 65259;ﻤﻴﺸﻪ ﮐﺎﺭﻯ ﻓﺮﺩﻯ ﺍ&= #65203;ﺖ،ﻧﻪ ﺍﺻﻠﺎﺣﻰ ﺩﺳﺘ&#= 65258; ﺟﻤﻌﻰ . ﺍﺻﻠﺎﺡ= ﺟﺎﻣﻌﻪ،ﺑﻌﺪ ﺍﺯ ﺍﺻﻠﺎﺡ ﻳﮑ&= #65166;ﻳﻚ ﺍﻓﺮﺍﺩ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﺪ. ﺗﺎ ﻳﮑﺎﻳﻚ ﺍﻓ&= #65198;ﺍﺩ ﺟﺎﻣﻌﻪ ﻣثلا A= 169;ﺎ ﺳﻮﺍﺩ ﻧﺸﻮﻧﺪ&#= 1548;ﺍﻧﺘﻈﺎﺭ ﮐﻤﺎﻝ ﻭ ﻓﺮﻫﻨ&= #64405;ﻰ ﻋﺎﻟﻰ ﻭ ﺗﻤﺪﻧ&= #1617;ﻰ ﻭﺍﻗﻌﻰ ﺩﺭ ﺟﺎ&= #65251;ﻌﻪ ﻧﻴﺴﺖ. ﺍﻓﺮﺍﺩ = ﺑﺸﺮ ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ = ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻫﺴﺘﻨﺪ&#= 1548;ﻭ ﺑﻬﻢ ﻧﻴﺎﺯﻣﻨ&#= 65194; ﻭ ﻣﺮﺑﻮﻁ،ﺑﺎ= 5199; ﺑﺎﻳﺪ ﻳﮑﺎﻳﻚ &= #65169;ﺘﺰﮐﻴﻪ ﻧﻔس ﺑﭙﺮﺩﺍﺯ= 5255;ﺪ . ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺗ᥾= 2;ﻓﻴﻖ ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨ&= #65248;ﻖ،ﺍﻟﺒﺘﻪ ﺑﺪﻳﮕﺮﺍﻥ ﮐﻤ&#= 65242; ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ.&= #65261;ﻟﻰ ﺑﺎﺯ ﻳﮑﻰ ﻳﮑﻰ = ﻧﻪ ﮔﺮﻭﻫﻰ. ﻣﺠﺎﻟ&= #1587; ﺧﻄﺎﺑﻪ ﻭ ﺳﺨﻨ&= #65198;ﺍﻧﻰ ﻫﺎﻯ ﻋﺮﻓﺎﻧﻰ &= #65261;ﺩﻳﻨﻰ ﻧﻴﺰ ﺩﺭﮐﻠّﻴ= 5166;ﺕ، ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﺑ&= #65154;ﻥ ﻧﻴﺎﺯ ﺩﺍﺭﻧﺪ&#= 1548;ﻭﺍﮔﺮ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺑﺎﺷﺪ ﻣﻔﻴﺪ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﺍلاّ ﻫﺮ ﻓﺮ= 5193; ﺑﺎﻳﺪ ﻧﺰﺩ ﭘﻴ&= #65198; ﺧﻮﺩ،ﺷﺮﺍﻳﻂ = 5191;ﺎﺹ ﺧﻮﺩﺭﺍ ﻣﻄﺮﺡ &= #64400;ﻨﺪ. ﻭﻧﺴﺨﻪ ﺧﺎﺹ ﻭ = ﺷﻔﺎ ﺑﺨﺶ ﺩﺭﻳﺎﻓﺖ &= #65255;ﻤﺎﻳﺪ. ﻭ ﺣﺘﻰ ﺍﻋﻤﺎﻝ = ﻭ ﻋﺒﺎﺩﺍﺕ ﺧﺎﺹ&#= 1548;ﻭﻣﻨﺎﺳﺐ ﺣﺎﻝ ﺧﻮﺩ ﺍﺯ ﺍ= ﺳﺘﺎﺩ ﺑﻴﺎﻣﻮﺯﺩ.ﮐﻪ &= #64344;ﻴﺎﻣﺒﺮ ﮔﻔﺖ، ﻧﻤﺎﺯ ﺭ&#= 65165; ﺁﻧﻄﻮﺭ ﮐﻪ ﺑﺸ&= #65252;ﺎ ﻣﻰ ﺁﻣﻮﺯﻧﺪ ﺍ&= #65255;ﺠﺎﻡ ﺑﺪﻫﻴﺪ. ﺧﻮﺩﺁ&= #65251;ﻮﺯﻯ ﻭ ﺁﻣﻮﺯﺵ ﺩﺳﺘ&= #65258; ﺟﻤﻌﻰ ﻭ ﺁﻣﻮﺯ&= #65207;ﻬﺎی ﺘﺎﺭﻳﺨﻰ ﻃﺒﻖ &= #65165;ﺣﮑﺎﻡ ﻭ ﻗﻮﺍﺭﻩ ﻫﺎﻯ = ﮐﻠّﻰ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔ&= #65264; ﺩﺭ ﮐﺎﺭ ﻧﻔس ﻭ = ﻋﻠﺎﺝ ﺁﻥ= ﻣﻌﻨﻰ= ; ﻧﺪﺍﺭﺩ. ﺍﺻﻮﻟﺎ ﺑﻘﻮﻝ &= #65165;ﺑﻦ ﺳﻴﻨﺎ ﺩﺭﮔﺎﻩ &= #65191;ﺪﺍ ﺟﺎﻳﮕﺎﻫﻰ ﺍﺳ&#= 65174;،ﮐﻪ ﻳﮑﻰ ﻳﮑﻰ ﺑﺎﻳ&= #65194; ﺭﻓﺖ ﻭ ﻭﺍﺭﺩ ﺷ= ﺪ. ﺁﻧﻬﻢ ﺑﻌﺪ ﺍﺯ = ﮐﻤﺎﻝ ﻟﺎﺯﻡ،ﻭ ﺗﺮﺗ= 5268;ﺐ ﻭ ﻣﺮﺍﺣﻞ ﺁﻥ ﺷ= ﻔﺎﻋﺖ ﮔﺮﻭﻫﻰ ﻣﻌﻨﻰ &= #65255;ﺪﺍﺭﺩ.ﻣﮕﺮ ﻳﮑﺎﻳﻚ ﺍﻓﺮﺍ&#= 65193;،که ﺸﺨﺼﺎ ﺍﺯ ﺷﻔﻴ&= #65226; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ &= #65207;ﻔﺎﻋﺖ ﺟﻮﺋﻰ ﻭﻭﺍﺳﻄ&#= 64405;ﻰ ﻧﺠﺎﺕ ﺑﻴﺎﺑﺪ. = ﻫﺮ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻠ&#= 65264; ﮐﻪ ﺑﻴﺸﺘﺮ ﭼﻨ&= #65268;ﻦ ﮐﻨﺪ،ﻭﻭﺍﺳﻄ@= 405;ﻰ ﺷﻬﻮﺩﻯ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ،ﺷﻔﻴﻊ ﺗﺮ ﺍﺳﺖ.<o:p></o:p> = 5191;ﻮﺍﻧﺪﻥ ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﺑ&= #65198;ﺍﻯ ﺗﻮ،ﻫﺮﮔﺰ ﻧﺠ= 5166;ﺗﻰ ﻫﻤﺮﺍﻩ ﻧﺪﺍﺭ&#= 65193;.ﻭ ﻫﺪﻓﻬﻢ ﺗﻨﻬﺎ &= #65193;ﺍﺩﻥ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65261; ﻟﺰﻭﻡ ﺳﻠﻮﻙ ﺷ&= #65192;ﺼﻰ،ﻭ ﺑﺎ ﺭﻭﺵ ﺷﻬﻮﺩ&= #65263; ﻣﺤﻤﺪﻯ ﺍﺳﺖ.ﮐ&= #65258; ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺁ&= #65253; ﻧﺰﺩ ﺍﺳﺘﺎﺩ ﻣ&= #65198;ﺑﻮﻃﻪ،ﻭ ﭘﻴﺮ ﻣﻌﺮﻓﻰ ﺷ&= #65194;ﻩ ﺧﺪﺍ ﺭﻓﺖ.ﻭ ﺍﺳ= ﺘﺎﺩ ﻧﻴﺰ ﺧﻮﺩ ﺩﺳﺘ&= #65262;ﺭ ﺗﻌﻠﻴﻢ ﺳﺎﻟک &#= 65198;ﺍ ﺍﺯ ﺧﺪﺍ ﻣﻴﮕﻴ&= #65198;ﺩ. ﺑﺎﻳﺪ ﺍﺳﺘﺎﺩ &= #65261; ﭘﻴﺮ ﺧﻮﺩﺭﺍ ﻧ&= #65268;ﺰ،ﺗﻮ ﺍﺯ ﺧﺪﺍ ﺑﻄﻠﺒ&= #65264;،ﻧﻪ ﺧﻮﺩ ﻫﺮﮐسی ﺮ= 5165; ﮐﻪ ﺑﺨﻮﺍﻫﻰ ﺍ&= #65255;ﺘﺨﺎﺏ ﮐﻨﻰ،ﮐﻪ ﺑﺎﺯ &#= 65169;ﺎﺯﻯ ﻧﻔس ﺧﻮﺍﻫﺪ ﺑ&#= 65262;ﺩ. ﺗﺒﻠﻴﻐﺎﺕ ﺁﻧ&#= 64381;ﻪ ﺩﻧﻴﻮﻯ ﺑﺎﺷﺪ&#= 1548;ﭼﻮﻥ ﺗﺒﻠﻴﻐﺎﺕ ﺳﻴ&#= 65166;ﺳﻰ ﻭ ﺣﺰﺑﻰ،ﺳﺮﺍ= 5203;ﺮ ﮐﺎﺭﻣﺎﺳﺎﺯﺍ= 5203;ﺖ،ﻭ ﺍﻧﺤﺮﺍﻑ ﺑﻴﺸ&#= 65176;ﺮ ﻧﻔس ﺍﻣﺎ ﺍﮔﺮ &= #65175;ﺒﻠﻴﻐﺎﺕ ﻋﺮﻓﺎﻧﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﻭ ﺩﻳن سلوکی ᥴ= 9;ﺎﺷﺪ ﺗﺎ ﺣﺪﻭﺩ ﺩﺭﻙ = ﺩﺍﺩﻥ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺩﺭﺳﺖ ﺍ&= #65203;ﺖ. ﺑﻴﺶ ﺍﺯ ﺁﻥ ﺑﺎ= ﺯ ﺣﺠﺎﺏ ﺍﻋﻈﻢ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﻧﺒﺎﻳﺪ ﻓ= ﻴﻠﺴﻮﻓﻰ ﻋﺎﺭﻑ ﺷﺪ،ﻭﻟ= 5264; ﻣﻴﺘﻮﺍﻥ ﺑﻌﺪ&#= 65165; ﻋﺎﺭﻓﻰ ﻓﻴﻠﺴ&#= 65262;ﻑ ﮔﺮﺩﻳﺪ. ﺍﻭﻝ ﻋ= ﺎﺭﻑ ﺷﻮ ﻭ ﺷﺎﻫﺪ،ﺑ&#= 65228;ﺪ ﻓﻴﻠﺴﻮﻑ ﻫﻢ ﻫ&= #65204;ﺘﻰ . ﺍﺻﻞ ﺗﺒﻠﻴﻐﺎ= ﺕ ﺭﺍ ﻧﻤﻴﺘﻮﺍﻥ &= #65193;ﺭﺳﺖ ﻭ ﻏﻠﻂ ﺧﻮﺍﻧﺪ = . ﺍﻳﻦ ﻧﻔس ﻣﺎ ﺍﺳﺖ،= 4400;ﻪ ﭼﻪ ﺗﺒﻠﻴﻐﺎﺗ&#= 65264; ﺭﺍ ﺧﻮﺵ ﺩﺍﺭﺩ.= ﺑﺎﻳﺪ ﺁﻧﺮﺍ کشت ،ﺗʋ= 66; ﺍﺯ ﻫﺮﺯﻩ ﮔﻮﺋﻴﻬ&#= 65166; ﺷﻨﮕﻮﻝ ﻭﻣﺴﺖ &= #65261; ﻫﻴﺴﺘﺮﻳﻚ ﻧﺸ&#= 65194;. ﻧﺒﺎﻳﺪ ﺑﻬﺮ ﮐ&= #1587; ﻭﻧﺎﮐﺴﻰ ﺩﻟﺒ&#= 65166;ﺧﺖ ﻭﺗﺴﻠﻴﻢ ﺁﻧﻬ&#= 65166; ﺷﺪ. ﺑﺎﻳﺪ ﺍﺯ ﺯ= ;ﻣﻴﻨﻪ ﺗﮑﺎﻣﻞ ﺟﻮﺋﻰ &= #65235;ﮑﺮ ﮐﺮﺩ.ﻭﺣﺘﻤﺎ ﺑ&= #65166; ﭘﻴﺮ ﺭﻩ ﺭﻓﺘﻪ = ﻣﺸﻮﺭﺕ ﮐﺮﺩ. ﻧﻈﻢ ﺟﺎﻣ= ﻌﻪ ﻭ ﻣﻘﺮﺭﺍﺕ ﺁﻥ&= #1548;ﺍﻟﺒﺘﻪ ﺩﺭ ﺳﻄﺢ ﺯﻧﺪﮔ&= #65264; ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻣ&= #65236;ﻴﺪ ﻭﻟﺎﺯﻡ ﺍﺳﺖ،= 5261;ﻟﻰ ﺁﻧﻬﺎ ﻫﻤﻪ ﭼﻴ&= #65200; </spa= n>ﻧﻴﺴﺘﻨﺪ،ﮐ= ;ﻪ ﺑﺂﻥ ﺩﻝ ﺧﻮﺵ ﮐ= ﻨﻴﻢ،ﻭ ﺩﺭ ﻃﻠﺴﻢ ﺳﻄﺢ = ﻋﻘﻞ ﻭ ﻓﺮﻫﻨﮓ ﺟﻤﻌ&= #65264; ﺍﺳﻴﺮ ﺑﻤﺎﻧﻴ&#= 65250;. ﻭﺑﺎﺯﻳﭽﻪ ﺁﺧ&#= 65262;ﻧﺪﻫﺎﻳﺎ ﺳﻴﺎﺳﺘﻤﺪﺍﺭ= 5165;ﻥ ﺷﻮﻳﻢ. ﺑﺎﻳﺪ ﺍ= ﺣﺴﺎس ﻣﺴﺌﻮﻟﻴّﺖ ﺍ= 5199; ﻟﺤﺎﻅ ﺁﻳﻨﺪﻩ &= #65191;ﻮﺩ ﺩﺭ ﺑﺮﺍﺑﺮ ﺑﺮ&= #65175;ﺮﻫﺎ را ﺑﮑﻨﻴﻢ.ﻧﻪ &#= 64404;ﺮﻓﺘﺎﺭ ﺗﻌﻬّﺪﺍﺕ ﻣﺮ= 5169;ﻮﻃﻪ ﺑﮕﺬﺷﺘﻪ،ﻭﻳA= 166; ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﻢ = ﻃﺮﺍﺯﺍﻥ ﺧﻮﺩ ﺩﺭ ﺟﺎﻣﻌ&= #65258; ﺑﺎﺷﻴﻢ. ﻣﺴ= ﺌﻮﻟﻴّﺖ ﻫﺎﻯ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﻭ ﺣﺮﻓﻬﺎﻯ ﻭﮔ&= #65198;ﻭﻫﻰ،ﺩﺭ ﺣﺪﻭﺩ ﺍﺧﻠﺎﻕ &= #65183;ﻤﻌﻰ ﻭ ﺁﺭﺍﻣﺶ ﺯﻧﺪ&= #64404;ﻰﺑﺎ ﺁﻧﻬﺎ ﺷﺎﻳﺪ ﻣ&= #65228;ﻘﻮﻝ ﺑﺎﺷﺪ،ﺑﺸﺮﻁ = 5165;ﻳﻨﮑﻪ ﻧﻮﻉ ﺗﻌﻬّﺪ،A= 261; ﮔﺮﻭﻩ ﻣﻮﺭﺩ ﺗ&= #65228;ﻬّﺪ ﺧﻮﺩ، ﻳﺎﺭﻯ ﺩ&#= 65259;ﻨﺪﻩ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﻣﺎ ﺑﺎﺷﺪ.ﻧﻪ ﺗ= ﻌﻬﺪ ﺑﺨﻮﺩﺧﻮﺍﻫﺎ= 5255;ﻰ ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﻣﺎﺭﺍ ﺑﮕﺎﺭﻯ &= #65187;ﻤﻞ ﻭﻧﻘﻞ ﺧﻮﺩﺷﺎ&#= 65253; ﺑﺒﻨﺪﻧﺪ. ﻣﺴﺌ&= #65262;ﻟﻴّﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﺑﺎ&= #65247;ﺎﺗﺮﻫﺎ ﺗﺎ ﺧﺪﺍ،ﺍﺯ ﻟ&#= 65188;ﺎﻅ ﻣﻘﺎﻣﺎﺕ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺍﺳﺖ . ﭼﻪ ﺍﻳﻦ ᥽= 1;ﺮﺍﺗﺐ ﺑﺎ ﻧﺎﻡ ﺍﻧﺴﺎ&= #65255;ﻰ ﻭﺳﻠﻮﻙ ﻭﺗﮑﺎ&#= 65251;ﻠﻰ، ﻫﻤﻪ ﻳﻚ ﺣﻘﻴﻘ&= #65174; ﻫﺴﺘﻨﺪ،ﻳﺎ ﺍ= 5203;ﺎﻣﻰ ﻣﺨﺘﻠﻒ.ﻣﺴﺌﻮ&#= 65247;ﻴّﺖ ﻓﻄﺮﻯ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﺧﺪﺍ،ﻭ ﻋﺪﺍﻟ= 578; ﺪﺍﺭﻳﻢ، ﻭﻣﺴ= 5164;ﻮﻟﻴّﺖ ﺟﺰﺋﻰ ﻃﺒﻖ ﻧﻴ&= #65166;ﺯ ﺟﺎﻣﻌﻪ ﻭ ﻣﺤﻴ&= #65218;،ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻣﺴ&#= 65164;ﻮﻟﻴّﺘﻰ ﺳﻠﻮﮐﻰ ﺩﺍﺭﻳ&#= 65250; ﮐﻪ ﺗﺎ ﻭﻗﺘﻰ ﮐ= ﻪ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﻧﺮﺳﻴﺪه ایم ʋ= 93;ﺳﺖ ﺍﺯ ﺭﺍﻩ ﺳﻠﻮﻙ = ﻭ ﺍﻃﺎﻋﺖ ﺍﺯﻣﻌ&#= 65248;ّﻤﻴﻦ ﺧﻮﺩ ﺑﺮ ﻧﺪﺍﺭ&= #65267;ﻢ. ﻣﺴﺌﻮﻟﻴّﺖ ﺑ= 5166;ﻳﺪ ﺩﺍﻭﻃﻠﺒﺎﻧﻪ &#= 65261; ﻗﻠﺒﻰ،ﻭ ﺑﻌﺪ &#= 65165;ﺯ ﺍﺩﺭﺍﻙ ﻟﺎﺯﻡ &= #65169;ﺎﺷﺪ. ﻧﻪ ﻧﺘﻴﺠﻪ ﻓﺸ&= #65166;ﺭ ﻭﺗﺮس ﻭ ﻃﻤﻊ ﻭ = ﺧﻄﺮ،ﮐﻪ ﺑﻘﻮﻝ ﻋﻠﻰّ،A= 191;ﺪﺍﺭﺍ ﻧﻪ ﺍﺯ ﺗﺮس ﺟﻬ&= #65256;م ﻭ ﻧﻪ ﺑﻄﻤﻊ ﺑﻬ= ﺶت ﻣﻰ ﭘﺮﺳﺘﻢ. ﺑﻠ= ﮑﻪ نوﺭﺍ ﺷﺎﻳﺴﺘA= 258; ﺩﻳﺪﻡ،ﻭ ﻃﺎﻟ= 5168; ﺍﻭ. ﻋﻠﻰّ ﺧﺪﺍ = ﺭﺍ ﺑﺸﻬﻮﺩ &#= 65219;ﻠﺒﻴﺪ ﻭ ﻋﺒﺎﺩﺕ ﮐﺮﺩ.= ﮐﻪ ﺑﻘﻮﻝ ﺍﻭ،ﺍﮔ= 5198; ﺧﺪﺍ ﺭﺍ ﻧﻤﻴﺪ&= #65267;ﻢ ﺍﻭﺭﺍ ﭘﺮﺳﺘﺶ &= #65255;ﻤﻰ ﮐﺮﺩﻡ.ﻭﻟﻰ ﻧﻪ = ﺑﺎ ﭼﺸﻢ ﺟﺴﻢ،ﺑﻠ= 4401;ﻪ ﺑﺎ ﭼﺸﻢ ﺩﻝ.ﻭﻟ= ﻰ ﺑﺎﺯ ﻧﻪ ﺑﺎ ﭼﺸ= ﻢ ﺫﻫﻦ ﻭ ﻋﻘﻞ ﻭﻣ= ﻨﻄﻖ. ﻫﻤﻪ ﺑﺮ ﺍﻳﻦ ﺍ= ﺳﺎس ﺍﺳﺖ،ﮐﻪ ﺑﺎﻳ= 5194; ﺑﺎ ﺗﺰﮐﻴﻪ ﻭ ﻋ= ﺒﺎﺩﺕ ﺑﺸﻬﻮﺩ ﻗﺎﺋم الگوی کمال نوع بشر ﺭﺳﻴﺪ= ;، ﻭﻣﺮﺍﺣﻞ ﻗﺒﻠ&#= 65264; ﺭﺍ،ﺑﺎ ﺷﻬﻮﺩ &#= 65251;ﺮﺍﺗﺐ ﻭﺍﺳﻄﻪ،ﮐﻪ ﺍ= 5199; ﭘﻴﺮ ﺩﺭ &#= 65251;ﻘﺎﻡ ﺣﺴﻴﻨﻰ ﺩﺭ ﺭﻭ&= #65205; ﺷﻬﻮﺩﻣﺤﻤﺪﻯ &#= 65207;ﺮﻭع ﻤﻴﺸﻮﺩ،ﺑﻤﺮA= 165;ﺗب ﺒﻌﺪﻯ ﭘﻨﺞ ﺗﻦ = ﺁﻝ ﻋﺒﺎ ﺩﺭ ﺣﺪﻳث &= #64400;ﺴﺎ ﺑﺸﻬﻮﺩ ﺭﺏّ ﻣ&#= 65188;ﻤﺪ ﻭ ﺭﺏّ ﺍﻟﻨﻮﻉ &= #65169;ﺸﺮی ﻤﻴﺮﺳﻴﻢ. ﻭ ﺳﻠ= ﻮﻙ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺗﻤﺎﻡ ﺧﻮﺍﻫﺪ &= #65207;ﺪ، ﺗﺎ ﺩﺭ ﻣﺮﺍﺣﻞ = ﺑﻌﺪﻯ ﻓﻮﻕ ﺑﺸﺮﻯ،ﭼ= 5258; ﭼﻴﺰﻫﺎﺋﻰ ﻭﭼ&#= 65258; ﻭﻇﺎﻳﻔﻰ ﻭﭼﻪ &= #65251;ﺮﺍﺗﺐ ﻭﭼﻪ ﭘﺎﺩﺍﺷﻬ&#= 65166;ﺋﻰ ﺑﺎﺷﺪ.ﮐﻪ ﻋﻘﻞ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ </spa= n>ﺑﺮﺍﺑﺮ ﻋﻘʌ= 46; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻋﺰ= ﻳﺰﻡ ﺍﻳﻦ ﺗﻌﺎﺭﻑ ﻧ&= #65268;ﺴﺖ ﮐﻪ ﻣﻴﮑﻨﻢ،ﻭ &#= 65235;ﺮﻳﺒﺖ ﻫﻢ ﻧﻤﻴﺪﻫﻢ. ﺍ= ﻟﺒﺘﻪ ﺗﻮﺭﺍ ﻧﻴﺰ ﺻﺪ = ﺩﺭ ﺻﺪ ﺁﺯﺍﺩ ﻣﻰ ﮔ= ﺬﺍﺭﻡ. ﻭﻟﻰ ﺑﺪﺍﻥ،ﮐ= 5258; ﺟﺰ ﺭﺍﻩ ﺷﻬﻮﺩ&= #65263; ﻃﺮﻳﻘﺖ ﺍﻟﻬﻰ &= #65175;ﺎﺯﻩ ﺗﺮ ﻭ ﺑﺮﺗﺮ ﻭﻟ= ﺎﻳﺖ ﻣﺤﻤﺪﻯ، ﻫﻨﻮ= 5199; ﺭﺍﻩ ﻫﺎﻯ ﺑﺮﺗ&= #65198;ﻯ ﻭ ﻋﻤﻴﻖ ﺗﺮ ﻭ ﺁ= ;ﺳﺎﻥ ﺗﺮ ﻭ ﻋﺎﻗﻠﺎﻧ&= #65258; ﺗﺮﻯ ﻣﻨﻄﻘﻰ ﺗ&= #65198; ﺧﻠﻖ ﻧﮑﺮﺩﻩ ﺍ&= #65203;ﺖ. ﻳﻮﮔﺎ ﻭ ﻫﺮ ﻃﺮ= ﻳﻘﺘﻰ ﺩﻳﮕﺮ ﺩﺭ ﺣﻘﺎ&= #65255;ﻴّﺖ ﺧﻮﺩ ﺣﺪﻭﺩﻯ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﻓﺎﺻﻠﻪ ﺁﻥ ﺑﺎ = ﻣﺮﺯﻫﺎﻯ ﺷﻬﻮﺩ ﻣﺤﻤﺪﻯ&#= 1548;ﺍﺯ ﺯﻣﻴﻦ ﺗﺎ ﺁﺳﻤ&= #65166;ﻥ ﺍﺳﺖ. ﻣﻦ ﺗﺒﻠﻴ= ﻎ ﻧﻤﻰ ﮐﻨﻢ،ﻭﺍ= 4404;ﺮ ﻫﻢ ﻣﺴﻠﻤﺎن ﺴ&#= 65248;ﻮﮐﻰ ﻭﺣﺘﻰ ﺧﺪﺍ ﺷﻨ&= #65166;ﺵ ﻫﻢ ﻧﺒﺎﺷﻰ ﮐﺎ&= #65197;ﻯ ﻧﺪﺍﺭﻡ،ﺧﻮﺩ = 5251;ﺴﺌﻮﻝ ﺧﻮﺩ ﻫﺴﺘﻰ. ﺍﻣ= ﺎ ﻣﻦ ﺗﺒﻠﻴﻎ ﻭ ﺍ= ﺑﻠﺎﻍ ﺣﻘﻴﻘﺖ ﻣﻰ ﮐﻨ&= #65250; . ﺁﻧﻘﺪﺭ ﺧﻮﺍﺳ= ﺘﻢ ﺗﺎ= ﺧﺪﺍ ᥸= 3;ﺮ ﻧﺦ ﺭﺍ ﺑﻤﻦ ﺩﺍ= ﺩ، ﻭﺁﻧﻘﺪﺭ ﺻﻴﺮ &= #64400;ﺮﺩﻡ ﻭ ﮐﺸﻴﺪﻡ،ﻭ ﻫ&#= 65198;ﭼﻪ ﮐﻪ ﮐﺸﻴﺪﻡ،ﺗ= 5166; ﺑﻨﻬﺎﻳﺖ ﺍﻳﻦ &= #65255;ﺦ </spa= n>ﺭﺳﻴﺪﻡ. ﺷﻬA= 262;ﺩ ﻗﺎﺋﻢ ﻭ ﺭﺏّ ﺍ&= #65247;ﻨﻮﻉ ﺑﺸﺮﻯ،ﺑﺎ ﭼﻪ &#= 65165;ﺣﻮﺍﻟﻰ ﻭﭼﻪ ﺑﺸﺎﺭﺍﺗ&#= 65264; ﻭ ﭼﻪ ﺷﻬﻮﺩﻫﺎ&= #65163;ﻰ،ﻭﭼﻪ ﻣﺠﺎﻟﺴﻰ ﮐﻪ ﻭ&= #65165;ﻗﻌﺎ ﺍﻓﺴﺎنه اﻯ ﺍA= 203;ﺖ.ﻭ ﺑﺮﺍﻯ ﻏﻴﺮ ﺷﺎ&= #65259;ﺪﺍﻥ ﺁﻥ ﺍﻟﺒﺘﻪ ﺑﺎ&= #65261;ﺭ ﻧﺸﺪﻧﻰ ﺍﺳﺖ.ﺑ&= #65166;ﻳﺪ ﺩﻳﺪ ﻧﻪ ﮐﻪ ﻓﻘ= ﻂ ﺷﻨﻴﺪ، &#= 64400;ﻪ ﺷﻨﻴﺪﻥ ﮐﻰ ﺑﻮ&= #65193; ﻣﺎﻧﻨﺪ ﺩﻳﺪﻥ &= #1567; </spa= n><o:p></o:p> <o:p> </o:p> <o:p> </o:p> <o:p> </o:p> <o:p> </o:p> <span lang=3DFA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times New = Roman","serif"; mso-ascii-theme-font:major-bidi;mso-fareast-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-theme-font:major-bidi;mso-ansi-lan= guage: EN-US;mso-fareast-language:EN-US;mso-bidi-language:FA'> <span lang=3DFA dir=3DRTL style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> <o:p> </o:p></sp= an> <a name=3DM068>M068</a> </spa= n><o:p></o:p> = ژنتیک روحی یا ذات و فطرت <o:p></o:p> = 5259;ﻤﭽﻨﺎﻥ ﺍﻧﺴﺎﻥ ﺍﺯ ﺟﻤ&= #65248;ﻪ ﺣﻴﻮﺍﻧﺎﺕ ﺍﺳ&#= 65174;، ولی ﺑﺨﺎﻃﺮ ﻋA= 240;ﻞ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑ&= #65268;ﺸﺘﺮ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻋ&#= 65264; ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﺎﻧﻰ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264;،ﻗﺎﺩﺭ ﺑﺎﺳﺘﻔﺎﺩﻩ ﺍ&#= 65199; ﺃﺻﻞ ﺁﺯﺍﺩﻯ ﻋ&= #65252;ﻞ ﻭ ﺍﺧﺘﻴﺎﺭ ﺍﺳ&= #65174;. ﮐﻪ ﺧﻮﺩ ﻧﺎشی اﺯ ﮐﺮﺍﻣﺖ الهی ﺑﺎﻟﻔﻌ᥼= 6; </spa= n>ﻭ ﺑﺎﻟﻘﻮّ᥽= 7; ﻭﺑﻬﺸﺖ ﻣﻮﻋﻮﺩ الهی در ﺗﻮﻟﺪ ﭘﻴﺸ= 5268;ﻦ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﺯ&= #65267;ﺮﺍ باﻳﺪ ﻫﺰﺍﺭ ﺑ= 5166;ﺭ ﺗﻮﻟﺪ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﮑﺮﺭﻯ،ﺩﺭ ﻓ= 5212;ﻮﻝ ﻣﺘﻮﺍﻟﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ برای ﺭﻭﺡ ﺍﻧʌ= 04;ﺎﻥ ﺻﻮﺭﺕ ﮔﺮﻓته = 5170;ﺎﺷﺪ. ﻭ ﺍﻳﻦ ﮐﺮﺍﻣﺎ&= #65173; ﻋﻘﻠﻰ ﻭ ﺍﺧﺘﻴ&= #65166;ﺭ ﺁﺯﺍﺩ،ﻧﺘﻴﺠA= 258; ﺫﺧﻴﺮﻩ ﻫﺎﻯ ﺗ&= #64401;ﺎﻣﻠﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ن ﺸﺨص ﺒﻮﺩﻩ، ﮐ= 5258; ﺑﺎﻳﺪ ﺍﺯﮐﺮﺍ&#= 65251;ﺎت ﺒﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﺧﻮﺩ،ﺑﺮﺍﻯ ﺗ= 5188;ﻘّﻖ </spa= n>ﻭﺑﺎﻟﻔﻌﻞ ʄ= 00;ﺮﺩﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩ استفاده = ﻨﻤﺎﻳﺪ. ﺑﺎﺯ ﺗﻌﺎﻟﻰ ﺭ&= #65261;ﺣﻰبیشتر ﻧﻤﺎﻳﺪ،ﮔﺮﭼA= 258; ﻫﻴﭻ ﺩﻭ ﻧﻔﺮﻯ&= #1548;ﻳﮑﺴﺎﻥ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﻧیستند.ﺯﻳﺮﺍ= ; ﻧﻪ ﻓﻘﻂ ﺩﺭ ﻓﺼﻮﻝ = ﻣﺘﻔﺎﻭﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ،ﮐﻪ ﺣﺘﻰ ﻫﺮﻳﻚ تن= 607;ا ﻓﺮﺩ ﺩﺭﻧﻮﻉ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #65193;ﻭﻣﻰ ﻧﺪﺍﺭﻧﺪ.ﺍﻳﻦ &= #65207;ﺄﻥ ﻭ ﻣﻘﺎﻡ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ، ﺍﻧﺴﺎ= 5253; ﺍﺳﺖ ﮐﻪ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺍﻭ ﭼﻨﺎ&= #65253; ﻧﻈﺎﻣﻰ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻥ = ﺭﺷﺪ ﻧﻄﻔﻪ ﮐﺮﺩه است .ﻭﺩﺭﺑﺰﺭ@= 404;ﺴﺎﻟﻰ ﺩﺭ ﺗن و ﺬﻫﻦ ﺧ&= #65262;ﺩ ﺁﮔﺎﻩ ﻭ ﺭﻭﺍﻥ = ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻳﺎ ﻧﻔس اﻣّﺎﺭﻩ A= 267;ﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﺭُﺷﺪ ﻭ ثباﺕ ﻣﻮﻗّʋ= 74;،ﺩﺭﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﺍ ﺗﺄﻣﻴﻦ ﻣﻴ&= #64401;ﻨﺪ.ﺍﻟﺒﺘﻪ ﺩﺭ(ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﺎﻧﻰ) ﺗﻐﻴﻴﺮ زیادی= ; ﻧﻴﺴﺖ،ﮔﺮﭼﻪ ﭘﻴﺮ ﻭﺁﻟﻮﺩﻩ و ﻤﻌﺎﻟﺠﻪ ﻣﻴ&#= 65208;ﻮﺩ. ﻭﺟﻬﺸﻬﺎﻯ،ﮊA= 255;ﻬﺎﻯ </spa= n>ﺟﺴﻤﺎﻧﻰ ﻧʌ= 68;ﺰﺃثری ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﺩ&= #65197; ﺳﻠّﻮﻟﻬﺎﻯ ﺟ= 5256;ﺴﻰ ﻣﺮﺩ ﻳﺎ ﺯﻥ ﺍﺳ= ﺖ،ﮐﻪ ﺟﻬﺸﻬﺎ،ﺩﺭ ﻧ= 5204;ﻠﻬﺎی ﺑﻌﺪﻯ ﺁﻧﻬﺎ ﺃ&= #1579;رﻣثبت ﻭیا ﺍﮐثرﺍ أث= ;ر ﻣﻨﻔﻰ ﺩﺍﺭﺩ.ﺍ&= #65251;ﺎ ﺗﻐﻴﻴﺮﺍت ﺪﺭ (&= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ) ﺑﺴﻴﺎﺭ = ﺟﺎﻟب ﻮﻣﻬﻢ و حیاتی و أبدی ﺍﺳﺖ. ﮐA= 258; ﺍﺯ ﺑﺪﻭ ﺗﻮﻟﺪ&= #1548;ﻭﺣﺘﻰ ﻭﻗﺘﻰ ﺟﻨﻴﻨﻰ &= #65193;ﺭﺷﮑﻢ ﻣﺎﺩﺭ ﺍﺳﺖ،ﺗ= 5232;ﻴﻴﺮﺍﺕ ﻣثبت ﻴﺎ ﻣﻨف®= 0; ﺪﺭﺁﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻃ&= #65236;ﻞ ﭘس ﺍﺯ ﺭﺷﺪ ﺫﻫ&= #65256;ﻰ </spa= n>ﻭ ﺳﻠﻮﻙ ﻣﻌA= 256;ﻮﻯ،ﺑﺮﺣﺴﺐ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّه اﻯ ﮐﻪ ﺩﺭ ﮐﻮﺭ&= #65175;ﮑس ﭼﻬﺎﺭﺩﻩ ﻣﻠﻴ&#= 65166;ﺭﺩی ﺰﻳﺮ ﭘﻴﺸﺎﻧﻰ &= #65193;ﺍﺭﺩ، ﻭ ﺗﮑﻤﻴﻞ ﺳﻴﺴ&= #65176;ﻢ ﺍﻋﺼﺎب ﻤﻐﺰی که ﺩﺭ ﺳِﻦّ ﺑA= 268;ﺴﺖ ﻭ ﭘﻨﺞ ﺳﺎﻟﮕﻰ&= #1548;ﺁﺧﺮﻳﻦ ﺳﻠﻮﻝ ﻣﻐﺰﻯ ﺗ&= #64401;ﻤﻴﻞ ﻣﻴﺸﻮﺩ.ﻭﻳﺎ ﺑ&= #65176;ﻔﺎﻭﺕ ﺍﺷﺨﺎص که ﺘﻮA= 239;ّﻒ ﺭُﺷﺪ ﺑﻴﺸﺘﺮ &#= 65251;ﻴﻴﺎﺑﻨﺪ.ﺁﻧ@= 405;ﺎﻩ ﻣﻐﺰ ﺁﻧﺘﻦ ﺁﻣ&= #65166;ﺩﻩ ﺑﺮﺍﻯ ﺩﺭﻳﺎﻓ&#= 65176;ﻬﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ &= #65261;ﺳﺮﻳﻌﺘﺮﺑﺮA= 165;ﻯ ﺭﺷﺪ ﻣثبت ﮊﻧA= 176;ﻴﻚ ﺭﻭﺣﻰ ﺁﻣﺎﺩﻩ &= #65251;ﻴﺸﻮﺩ.ﺍﮔﺮ ﺳﺮﻧﻮﺷﺖ ﻭﺗﻮ&#= 65165;ﻧﻬﺎﻯ ﺑﺎﻟﻘﻮّﻩ ﺍﻭ= 548; ﻭﻧﻴﺰ ﺗﺮﺑﻴﺖ &= #65191;ﺎﻧﻮﺍﺩﮔﻰ ﻭﺗﻌﻠﻴﻤﺎﺕ ﻣ&#= 65194;ﺍﺭس ﻭ ﺍثرﺍت ﻤﺤﻴA= 218; ﺯﻧﺪگی ﺪﺭﺟﻮA= 165;ﻧﻰ ﻭ ﺑﺎ ﺟﻬﺎﻟﺖ ﻭ= ﺗﻐﻴﻴﺮﺍﺕ ﻣﻨﻔﻰ ﺁﻥ ﺑﻴﺸ&= #65176;ﺮ ﺑﺎﺷﺪ.<o:p></o:p> = 583;ر عرفان ﮊﻧﺘﻴﻚ= ; ﺭﻭﺣﻰ ﺍﻳﻨﻚ ﻧﺎﻡ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﺭﺍ ﺩ&#= 65165;ﺭﺩ، ﻳﺎ ﻫﻤﺎﻥ ﺭﻭﺍ&= #65253; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﮐﻪ ﺗﺄثیر ﺍﻧﺤﺮʋ= 65;ﻓﻰ ﻭﺧﻮﺩﺧﻮﺍﻧﻪ= 548;ﻭ </spa= n>ﻓﺴﺎﺩ ﻃﻠﺒʌ= 64; ﺭﺍ ﺩﺭ ﺟﻮﺍﻥ ﺑﻰ ﺧ= ﺒﺮ ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬ&= #65264; ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ.&= #65169;ﺨﺼﻮﺹ ﺍﮔﺮ ﮔﺮﻓﺘﺎﺭ &= #65165;ﻋﺘﻘﺎﺩﺍﺕ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #65207;ﻮﺩ، ﺁﻧﮕﺎﻩ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ،ﮔﻮﺋﻰ = 5203;ﺘﻮﻥ ﺟﻴﻮﻩ ﺣﺮﺍﺭﺕ &= #65203;ﻨﺞ ﻭﺗﺮﻣﻮﻣﺘﺮ،A= 251;ﺪﺍﻡ ﺑﺎﻟﺎ ﻭ ﭘﺎﺋﻴ&= #65254; ﻣﻴﺮﻭﺩ.ﻭﻫﻤﻴ&#= 65208;ﻪ ﻣﻌﺪﻝ ﺧﻮﺏ ﻭﺑ&= #65194;(ﺫﺍﺕ)ﻳﺎﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺭﺍ ﻧﺸﺎ&= #65253; ﻣﻴﺪﻫﺪ.ﻭﭼﻮﻥ &= #65207;ﺨﺺ ﺩﺭﻭﻟﺎﻳﺖ ﻗﺮ&#= 65165;ﺭ ﮔﺮﻓﺖ،ﻭ ﭘﻴﺮ</s= pan> </spa= n>ﺍﻟﻬﻰ ﺧﻮﺩʋ= 97;ﺍ ﺷﻨﺎﺧﺖ،ﻭﺗﺰ@= 400;ﻴﻪ ﻧﻔس ﻭﺗﻮﺳّﻠA= 166;ﺕ ﻋﺒﺎﺩﻯ ﺻﻮﺭﺕ &= #64404;ﺮﻓﺖ،ﺑﺘﺪﺭʌ= 67;ﺞ ﺁثاﺭ ﻣﻨﻔﻰ ﺭ= 5261;ﺍﻥ ﮐﻢ ﻣﻴﺸﻮﺩ.ﻭﺑ&= #65166; ﺗﺤﻠﻴﻪ ﺻﻔﺎﺕ &= #65165;ﻟﻬی ﻮ ﺗﻌﻠﻴﻤﺎﺕ ﭘ&= #65268;ﺮ، ﺁثاﺭ ﻣثبت ﮊ᥽= 5;ﺘﻴﻚ ﺭﻭﺣﻰ،ﻭ ﺿﻌﻒ &#= 65261;ﻧﺎﺗﻮﺍﻧﻰ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5169;ﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻣ&= #65198;ﺍﺣﻞ ﺷﻬﻮﺩ ﻫﺎﻯ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒ= ﺎ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ. = ﮐﻪ ﺩﺭ ﺷﻬﻮﺩ ﭘﻨﺠ&= #65250; ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮ&#= 65263;،ﻣﺮﺍﺳﻢ ﺃﻫﻞ ﺑﻴﺘﻰ،ﻭ &#= 65153;ﻣﺎﺩﮔﻰ ﺑﺮﺍﻯ ﻗﺒﻮﻝ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 65169;ﻨﻮﺭ ﻗﺎﺋﻢ ﺷﺸﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺍﺳﻢ ﺃ&#= 65227;ﻈﻢ ﻣﻴﺮﺳﺪ،ﻭ ﻧﺠ= 5166;ﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺮﺍﻯ ﺍﻭ ﺣﺘﻤﻰ ﺍﺳﺖ.= ﻭ ﺍﮔﺮ ﺑﺼﻠﺎﺡ ﺩ&= #65267;ﺪ ﺍﻟﻬﻰ،ﺑﺎﺯﮔA= 208;ﺖ ﺑﺨﻠﻖ ﺍﻳﻦ ﺷﺎ&= #65259;ﺪ ﻗﺎﺋﻢ ﻣﻔﻴﺪ ﺩ&= #65267;ﮕﺮﺍﻥ ﺑﺎﺷﺪ، ﺑﺎﺭﺩ= 5267;ﮕﺮ ﺯﻧﺪﻩ ﻣﻴﺸﻮﺩ.&= #65261;ﻣﺮﮒ ﺑﺤﺪﻭﺩ ﻧﻬﺎﺋ&#= 65264; ﻧﻤﻴﺮﺳﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺍﺯ ﺧﻮﺍﺏ ﻣﺮﮒ<= /span> </spa= n>ﺑﻴﺪﺍﺭ ﺷﺪʌ= 57; ﺗﻮﻟﺪ ﺩﻭﻡ ﻭﺍﻟﻬﻰ ﺍ&= #65267;ﻦ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺟ&#= 65194;ﻳﺪ ﺩﺳﺖ ﻣﻴﺪﻫﺪ ﮐ&= #65258; ﺟﺎﻯ ﺟﺸﻦ ﮔﺮﻓ&= #65176;ﻦ ﺩﺍﺭﺩ. ﻭﻋﻀﻮﻯ = ﺯﻧﺪﻩ ﺩﺭ ﻭﻟﺎﻳﺖ،ﻭ= 5165;ﺯ ﺣﺎﻓﻈﺎﻥ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ ﺭﻭﻯ ﺯﻣﻴﻦ ﻣﻴ&= #65208;ﻮﺩ.ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﻣﻘﺎ&#= 65249; ﺍﻟﻬﻰ ﺍﻳﻦ ﺍﻭ&= #65247;ﻴﺎﻯ ﻣﺤﻤﺪﻯ ﺑﺎﺯﮔ&#= 65208;ته ﺒﺨﻠﻖ ﺭﺍ ﻭﺗﺎ = ﺯﻧﺪهﻫﺴﺘﻨﺪ= 48;ﺩﺳت ﻮﺯﺑﺎﻧﺸﺎﻥ ﺍ&#= 65247;ﻬی ﻤﻴﺪﺍﻧﺪ،که کعبه ﻭﺍﻗﻌﻰ ʌ= 03;ﺎﻟﮑﺎﻥ ﻭ ﻣﻌﺼﻮﻡ ﻣﻴﺒ&= #65166;ﺷﻨﺪ. ﻭﺧﺪﻣﺎﺗﺸﺎﻥ &#= 65195;ﺧﻴﺮﻩ ﺁﺧﺮﺕ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺁﻧﻬﺎ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﮐﻪ ﺁﻧﮕﺎ= ﻩ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﺗﺎ ﺑﺎ ﻣﻬﺪﻯ ﻣ= ﻮﻋﻮﺩ ﺑﻨﻮﺭ ﺭبّ رﺣA= 252;ﺎﻥ ﻭ ﻋﺮﺵ ﺭﺏ ﺑﺮﺗ= ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﻨﺪ. ﺑﺪ ﻧﻴﺴﺖ ﺍﺿﺎ&= #65235;ﻪ ﮐﻨﻴﻢ،ﮐﻪ ﺭﻭ= 5199;ﺍﻧﻪ ﺩﻭﻳﺴﺖ ﻫﺰﺍﺭ &= #65203;ﻠﻮﻝ ﻋﺼﺒﻰ ﮐﻮﺭﺗﮑ&#= 1587; ﻣﻴﻤﻴﺮﺩ ﻭﺑﺼ&#= 65262;ﺭﺕ ﻧﺦ ﺍﺭﺗﺒﺎﻁ ﺩ&= #65197;ﻣﻴﺂﻳﺪ.ﻭﻫﺴ= 5176;ﻪ ﺳﻠﻮﻝ ﺑﮑﻨﺎﺭ &= #65251;ﻴرود ﻭ ﻧﻘﺶ ﺗﻔﮑﺮﻯ = ﻳﺎ ﺩﺭﺳﺖ ﺗﺮ ﻧﻘﺶ = ﺁﻧﺘﻦ ﺑﻮﺩﻥ ﺧﻮﺑﻰ،= 5169;ﺮﺍﻯ ﺍﺭﺗﺒﺎﻁ ﺍﻭﺑ&#= 65166; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261;ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﮐﻤﺘﺮ ﻣ&= #65268;ﺸﻮﺩ ﻭﻫﻴﭻ ﺳﻠﻮﻝ ﻋ&= #65212;ﺒﻰ ﺟﺎﻧﺸﻴﻨﻰ ﻧﺪ&#= 65165;ﺭﻧﺪ. ﻭﻟﻰ ﭼﻮﻥ ﺑﺴﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻭﺗﺰﮐﻴ&#= 65258; ﺑﭙﺮﺩﺍﺯﻧﺪ ﺗ&#= 65252;ﺎﻣﻰ ﻳﺎ ﺑﺴﻴﺎﺭﺍﺯ &= #65165;ﻳﻦ ﺳﻠﻮﻟﻬﺎﻯ ﻣُ= 5198;ﺩﻩ،ﺯﻧﺪﻩ ﻭ ﻓﻌّﺎﻝ ﻣﻴﮕ&#= 65198;ﺩﻧﺪ.ﻭﻟﺬﺍ ﺑﺎ ﺗﻔﺎﻭﺕ ﺁﻧ&= #65260;ﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﺑﻤﺮﺍﺗﺐ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺍﻟﻬﻰ،ﺍﻣﮑﺎA= 253; ﺍﺭﺗﺒﺎﻁ ﻭﺷﻬ&#= 65262;ﺩ ﻭﺍﻟﻬﺎﻡ ﺑﺎﻟ&#= 65166;ﺗﺮﮔﻴﺮﻯ ﺩﺍﺭﻧﺪ ﻭﺍﻳﻦ &= #65261;ﺿﻌﻴّﺖ ﮐﻮﺭﺗﮑس ﺯﻳﺮ &#= 64344;ﻴﺸﺎﻧﻰ ﺍﺳﺖ. ﮐﻪ ﮔﻔﺘﺎ= ﺭ ﻭ ﭘﻨﺪﺍﺭ ﻭ ﺭﻓ= ﺘﺎﺭ ﻭﮐﺮﺩﺍﺭ ﺍﻧﺴ&#= 65166;ﻥ ﺭﺍ ﺍﺩﺍﺭﻩ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﺗﺤﺖ = ﺗﺄثیر ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65267;ﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﺒﺎﺷﺪ.ﻭﺍﻳ= 5254; ﺯﻧﺪﻩ ﺷﺪﻥ ﺳﻠ&= #65262;ﻟﻬﺎﻯ ﻋﺼﺒﻰ ﮐﻮﺭﺗﮑ&#= 1587; ،ﻳﻚ ﺍﺳﺘثنا᥾= 3; ﻋﺠﻴﺒﻰ ﺩﺭ ﻫﺴﺘﻰﻭﻃﺒ&#= 65268;ﻌﺖ ﺍﺳﺖ.ﻭﻫﻤﺎﻥ ﻧ&= #65208;ﺎﻧﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65203;ﺎﻟﻚ، ﻭ ﺷﺎﻳﺴﺘﻪ ﺷﺪ&= #65253; برای ﻣﺮﺍﺗﺐ ʌ= 07;ﻬﻮﺩﻯ ﺍﺳﺖ. ﻭﻫﻤﺎﻥ ﺗ= ﻨﻬﺎ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ میباشد .ﮐﻪ ﻫ᥷= 8;ﮐس ﺑﺎﻳﺪ ﺑﺪﺍﻥ ﺑ&= #64345;ﺮﺩﺍﺯﺩ ﺍﮔﺮ ﺗﮑﻤﻴﻞ ﻧ&= #64401;ﺮﺩ،ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮ&#= 65263; ﺑﻌﺪﻯ ﻣﻴﮑﻨﺪ. = ﻭﺑﺎﺷﻬﻮﺩ ﻗﺎﺋﻢ ﻫﺮﮔﺰ ﮐ&= #65166;ﺭﻣﺎﺋﻰ ﺑﺠﻬﺎﻥ ﺟﻬﻨّ= 5252;ﻰ،ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ ﺣﻴ&#= 65262;ﺍﻧﻰ ﻭﺣﺘﻰ ﺑﺸﺮﻯ ﭘ&= #65198; ﺷﺮﺍﺭﺕ ﺭﺍ ﻧﺪ&= #65165;ﺭﻧﺪ ﺑﺎ ﻫﺮ ﺷﻬﻮﺩﻯ = ﺳﻄﺢ ﻋﻘﻠﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻭﻧﻴﺮﻭﻣﻨﺪﺗ= 5198;ﭙﻴﺪﺍ ﻣﻴﺸﻮﺩ. ﻭﺍﺣﻮ&= #65165;ﻝ ﻭ ﺍﻓﮑﺎﺭ ﻭ ﺭؤ&= #65267;ﺎﻫﺎ ﻭ ﺍﺧﻠﺎﻕ ﻭﺗﻤ&= #65194;ﻥ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65261;ﮐﺎﻣﻞ ﻧﻴﮑﻮ ﻣﻴﮕﺮﺩ&#= 65193; .ﺗﻮﻗّﻒ ﺭُﺷﺪ &#= 65165;ﻋﺼﺎﺏ ﭼﻮﻥ ﻋﻘﺐ ﻣﺎﻧ&= #65194;ﮔﺎﻥ ﻋﻘﻠﻰ،ﺑﺎﻣﺮ@= 402; ﺯﻭﺩﺭس ﻃﻔﻞ ﻧ&#= 65176;ﻴﺠﻪ ﺳﺮﻧﻮﺷﺖ ﺟﻨﻴ&#= 65254; ﻭﻃﻔﻞ ﺍﺳﺖ ﮐﻪ = ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺫﺧﻴﺮﻩ ﮐﺎﻓﻰ &= #65255;ﺪﺍﺷﺘﻪ ﺍﺳﺖ.ﻭﻟﻰ ﺭُﺷ&#= 65194; ﻋﻘﻠﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺯ ﻧﻮﻉ ﻣﺎﺩﻯ ﻭﺧ&= #65262;ﺩﺧﻮﺍﻫﺎﻧﻪ ﻣﻴﺒﺎﺷﺪ ﭘُﺮ &#= 65187;ﺮﺹ ﻭ ﭘُﺮ ﻧﻴﺮﻧﮓ.&= #65261;ﻟﻰ ﭼﻮﻥ ﮐﺸﺶ ﺍﻟﻬ&= #65264; ﺳﺎﻟﻚ ﺑﻮﻟﺎﻳ&#= 65174; ﻭﺁﻏﺎﺯ ﺳﻠﻮﻙ &= #65193;ﺳﺖ ﺑﺪﻫﺪ ﺁﻧﮕﺎﻩ (= ﻋﻘﻞ ﻟﻮﺍﻣﻪ) ﺍﻳﺪﺁ&= #65245; ﻃﻠﺒﻰ ﺑﺘﺪﺭﻳ&#= 65182; ﺟﺎﻯ(ﻋﻘﻞ ﻣﺎﺩ&= #65263;) ﺭﺍ ﻣﻴﮕﻴﺮﺩ ﻭ&= #65165;ﻳﻦ ﺗﻐﻴﻴﺮ ﺩﺭﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ،ﻭ= 5255;ﻪ ﺩﺭ ﻣﻐﺰ،ﮐﻪ ﺁ&#= 65255;ﺘﻨﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ. = ﻋﻘﻞ ﻟﻮّﺍﻣﻪ ﻣﻠﺎ= 5251;ﺖ ﮐﻨﻨﺪه ﺨﻮﻳﺸ= 5176;ﻦ ﺍﺳﺖ،که ﺴﺎﻟʌ= 42; (ﻣﺮﺍﻗﺒﻪ) ﺍﺯﺍ= ﻓﮑﺎﺭ ﻭﺍﻋﻤﺎﻝ ﻭﮔﻔ&#= 65176;ﺎﺭ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﻭﺑﻤﻮﺟﺐ ﻧﻈﺮﻳّﺎ&#= 65173; ﭘﻴﺮ،ﺍﺭﺯﻳﺎA= 169;ﻰ ﻭﻧﻘﺪ ﺧﻮﻳﺸﺘ&#= 65254; ﻣﻴﮑﻨﺪ ﮐﻪ ﺧﻮ&= #65193; ﺭﻭﺵ ﻧﻴﮑﻮﺋﻰ &= #65169;ﺮﺍﻯ ﺍﺻﻠﺎﺡ ﺧﻮﻳﺸ&#= 65176;ﻦ ﻣﻴﺒﺎﺷﺪ. ﻭﺑﺎ&= #65247;ﺄﺧﺮﻩ ﺳﺎﻟﻚ ﺑﺎ ﻫﺮ ﺷ= ﻬﻮﺩﻯ تازه ﻋﻘلی ﺍﻟ= ;ﻬﻰ برتری ﻣﻴﻴﺎﺑ= ;ﺪ،ﺑﺎ ﺷﻬﻮﺩ ﻧﻮﺭﻗﺎ&#= 65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65228;ﻘﻞ ﮐﻠّﻰ ﺭبّ اﻟʌ= 56;ﻮﻉ ﺧﻮﺩ ﻣﻴﺮﺳﺪ.ﻭ&= #65193;ﺭﺑﺎﺯﮔﺸﺖ ﺍﺯ ﻋﻘﻞ ﺑﺎﻟﺎ&= #65175;ﺮﻯ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍ&#= 65203;ﺖ،ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺍﺯ ﺭﺏّ ﺭﺣﻤﺎ&#= 65253; ﺩﺭﻳﺎﻓﺖ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ ﻧﻪ ﻓﻘﻂ ثرﻭﺕ &#= 65261;ﻣﻘﺎﻡ ﻭﺯﻳﺒﺎﺋﻰ ﻭﻗ&#= 65194;ﺭﺗﻬﺎﻯﻣﺨﺘʌ= 48;ﻒ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺴ&= #65176;ﻤﮑﺎﺭﻯ ﻭﮔﻨﺎﻩ ﻋﮑس ﺭ&#= 65165;ﻩ ﺧﺪﺍ ﻣﻴﺒﺮﺩ،= 4400;ﻪ ﺣﺘﻰ ﻋﻠﻮﻡ ﻭ ﻓ= ﻨﻮﻥ ﻭ ﻓﻠﺴﻔﻪ ﻫﺎ،&#= 65261; ﺣﺘﻰ ﻓﻌّﺎﻟﻴ= 617;ﺘﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻴ&#= 65200;ﺣﺠﺎﺏ ﺃﻋﻈﻢ ﺍﻧﺴﺎﻥ&#= 1548; ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻌﻘﻞ ﻟﻮﺍﻣﻪ ﻭﮐﺸﺶ &= #65169;ﺴﻮﻯ ﺧﺪﺍ ﻭ ﺁﻣﺎﺩﮔ&= #65264; ﺑﺮﺍﻯ ﺗﺮﻙ ﺗﻤ&= #65166;ﻡ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ، ﻭﺣﺘﻰ ﻗﺮﺑﺎﻧ&#= 65264; ﺟﺎﻥ ﺷﻴﺮﻳﻦ ﻣ&= #65268;ﺸﻮﺩ،ﮐﻪ ﺳﺎﻟﻚ ﺑﺠﺎﻧﺎ&#= 65253; ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﻫ&= #65198;ﮐس ﻄﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺎﺷﺪ،ﻭﺍﺯ ﺧ= 5194;ﺍﻭﻧﺪ ﺻﺎﺩﻗﺎﻧﻪ ﻭﺟ&#= 65194;ّﻯ ﺑﺨﻮﺍﻫﺪ، ﮐﻪ</s= pan> ﻭﻟﻰّ ﺍﻟ&= #65260;ﻰ ﺍﻭﺭﺍ ﺑﻮﻯ ﻣﻌ&= #65198;ﻓﻰ ﻧﻤﺎﻳﺪ،ﺧﺪﺍA= 261;ﻧﺪ ﻧﻴﺰ ﺩﺭﺭؤﻳﺎ &#= 65251;ﻌﺮﻓﻰ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺍﻭ = ﺩﺭ ﻫﺮﻣﺤﻴﻂ ﺩﻳﻨ&#= 65264; ﻭﻣﺬﻫﺒﻰ ﺑﺎﺷ&#= 65194; ﻣﻬﻢ ﻧﻴﺴﺖ.ﮐﻪ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻬﻴﭻ ﺩ&= #65267;ﻦ ﻭﻣﺬﻫﺐ ﺭﺳﻤﻰ&#= 65261;ﻗﺸﺮﻯ،ﺍﺭﺗ᥵= 0;ﺎﻁ ﻭﺗﻌﻠّﻖ ﻧﺪﺍ= 5197;ﻧﺪ.ﻭﺑﺎ ﻫﻤﻪ ﺍﻧﺒﻴﺎﻯ &= #65165;ﻭﻟﻰ ﺍﻟﻌﺰﻡ ﻫﻢ ﺷﻬ&= #65262;ﺩ ﻭﻫﻢ ﻣﻘﺎﻡﻣﻴ&#= 65170;ﺎﺷند.ﻏﻴﺮ ﺻﺎﺩﻗﺎﻧﻪ ﺑﺎ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻮﺩﻥ،= 5261;ﻳﺎ ﺑﺴﻠﻴﻘﻪ ﻭﻋﻘ&#= 65246; ﺧﻮﺩ ﺑﺮﮔﺰﻳﺪ&#= 65257; ﺑﺎﺷﺪ،ﺣﺘﻰ ﺍ= 4404;ﺮ ﺁﻥ ﺍﻭﻟﻴﺎ،ﺍ= 5199; ﻣﺮﺍﺗﺐ تجلّی= ;ات ﺍﻟﻬﻰ ﺑﺮﺧﻮﺭ &= #65193;ﺍﺭ ﺑﺎﺷﻨﺪ، ﻫﻴﭻ &#= 65255;ﺘﻴﺠﻪ ﺷﻬﻮﺩﻯ ﻧﺪﺍﺭ&#= 65193;.ﮐﻪ ﺣﺘﻰ ﻧﻮﻋﻰ ﺧﻮ&= #65193; ﻓﺮﻳﺒﻰ ﻭﻣﺮﺩ&#= 65249; ﻓﺮﻳﺒﻰ ﺍﺳﺖ.ﮐ&= #65258; ﺑﺎﻭ ﺍﻋﺘﻤﺎﺩ &= #65261; ﺍﻃﻤﻴﻨﺎﻥﺩﺍ= 5207;ﺘﻪ ﺑﺎﺷﻨﺪ،ﮐﻪ ﺧ= 5194;ﺍ ﻓﺮﻳﺒﻰ ﻧﻴﺰ ﻫ&= #65204;ﺖ.ﻗﺪﺭﺕ ﮐﻨﺘﺮﻝ ﻧﻔس ﻭ&#= 65191;ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ، ﻋﻤﻠﺎ &#= 65175;ﻨﻬﺎ ﮐﺎﺭ ﺍﺭﺍﺩﻯ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ.ﻳﻌﻨﻰ ﺳﺎ&= #65247;ﻚ ﺗﻨﻬﺎ ﮐﺎﺭﻯ ﻣ&= #65268;ﮑﻨﺪ، ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﻣﮕﺮ ﺍﺟ= ﺮﺍﻯ ﺩﺳﺘﻮﺭﺍﺕ ﻋﻤ&#= 65248;ﻰ ﭘﻴﺮ ﺍﻟﻬﻰ،ﻭ &#= 65175;ﻤﺎﻡ ﻭﻗﺖ،ﻳﺎ ﻫﺮﭼ= 5258; ﺑﻴﺸﺘﺮ ﺩﺭ ﺗﻮ&= #65203;ّﻞ ﻋﺒﺎﺩﻯ،ﺩﺭ ﺻ= 5262;ﺭﺕ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174;.ﺗﺎ ﻋﺒﺎﺩﺍﺗﺶ ﺑﻘ&#= 65262;ﻝ ﭘﻴﺎﻣﺒﺮ،ﺑﺨA= 194;ﺍ ﻭﺁﺳﻤﺎﻥ ﺑﺮﺳ&#= 65194;. ﻭ ﺍﻟّﺎ ﺑﺼﻮﺭ&#= 65173; ﺍﻭ ﮐﻮﺑﻴﺪﻩ ﻣ&= #65268;ﺸﻮﺩ، ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﻣ&= #65268;ﮕﻮﻳﺪ.ﻭﺗﻨﻬ= 5166; ﺍﻃﺎﻋﺖ ﻭ ﻋﺸﻖ = ﻭﺭﺯﻯ ﺩﺭ ﺗﻮﺳّﻞ ﻋﺒ&#= 65166;ﺩﻯ،ﻭ ﺣﺘﻰ ﺩﺭ ﻧﻮﻉ ﺯ= ﻧﺪﮔﻰ،ﻧﻈﺮ ﭘﻴﺮ ﺭﺍ ﻣﻴﺠﻮ&= #65267;ﺪ.ﻭﺑﺘﺪﺭﻳﺞ ﺑﺎ ﺗﺨﻠﻴﻪ ﻭﺗ&= #65188;ﻠﻴﻪ ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ &= #65165;ﻟﻬﻰ،ﻳﺎ ﻫﻔﺖ ﺷﺐ ﻗﺪﺭ ﺷ= ﻬﻮﺩﻯ ﺧﻮﺩ ﻣﻴﺮﺳﺪ. ﻭ= ﺳﺎﻟﮑﺎﻥ ﺣﺘﻰ ﺑﺎ ﮐﻤﺘﺮ = ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺍﺯ ﺗ= ;ﺰﮐﻴﻪ ﻧﻔس ﺑﻨﺠﺎﺕ ﻣ&#= 65268;ﺮﺳﻨﺪ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺑﺎ ﻫﺮ ﻗﺪﻡ ﺳﺎ= ﻟﻚ ،ﺧﺪﺍﻭﻧﺪ ﻧﻴ= 5200; ﺩﻩ ﻗﺪﻡ ﺟﻠﻮ ﻣ= ﻴﺂﻳﺪ،ﺗﺎ ﺯﻭﺩﺗﺮ ﺳﺎﻟﻚ &= #65169;ﻠﻘﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﻭ = ﺑﻘﻴﻪ ﺗﺰﮐﻴﻪ ﻫﺎ ﺩﺭ = ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﻭ ﻳﺎ ﺩ&#= 65197;ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﻋ= ﻈﻴﻢ ﭼﻨﺪ ﻫﺰﺍﺭ ﺑﺮ&= #65165;ﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;، ﺑﺮﺍﻯ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺑﻴﺸﺘﺮ ﺧﻮﺩ،= 5193;ﺭ ﻭﻟﺎﻳﺖ ﻣﻬﺪو= 5263; ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65194;.ﻭﭼﻮﻥ ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﻣﻄﻠﻘﺎ &= #64344;ﺎﻙ ﺍﺯ ﻫﺮ ﺷﺎﺋبه &#= 1575;ﻯ ﻣﻴﺒﺎﺷﺪ،ﻟﺬA= 165; ﺩﺭ ﺗﻤﺎﻡ ﺑﻰ ﻧ= ﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﻣﺮﺍﺗبی اﺯ ﺗﺰﮐیه ها ʌ= 61;ﺗﺮﻙ ﺻﻔﺎت ﻨﻮﻋی ﺭ= 5165;ﺩﺭﺧﻮﺩ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ. که ﺒﺎﺯ ﺑﺎﻟﺎ= 5175;ﺮ ﻣﻴﺮﻭﻧﺪ.ﻭ ﻟﺬ&= #65165; ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﻭ&= #65239;ﺘﻰ ﺑﮑﻤﺎﻝ ﺭبّ اA= 247;ﻨﻮﻉ ﺧﻮﺩ ﺭﺳﻴﺪ،ﺍ= 5199; ﻧﻮﻉ ﺧﻮﺩ ﺑﻴﺮ&= #65261;ﻥ ﻣﻴﺮﻭﺩ.ﻭ ﺩﺍﺧ&= #65246; ﻧﻮﻉ ﺑﺮﺗﺮﻯ ﻣ&= #65268;ﮕﺮﺩﺩ.ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ،ﺑﻮﺳﻴﻠ= ﻪ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﻧﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﮐ= 5208;ﻒ ﻣﻴﮕﺮﺩﺩ، ﮐﻪ &#= 65261;ﻯ ﺑﺎﻟﺎﻯ ﻋﺮﺵ رحمان ﻣﻴﺮﻭﺩ= ;.ﻭ ﺗﻤﺎﻣﻰ ﺍﺭﻭﺍ&#= 65185; ﺳﺎﻟﮑﺎﻥ = ﺍﻭ،ﮐﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﻨﺪ،ﻧﻴﺰ ﺑﻨﻮﺭﺭبّ ﺮﺣA= 252;ﺎﻥ ﻣﻴﺮﺳﻨﺪ.ﻭﭘس اﺯ ﭼﻬﺎﺭﺻﺪ ﻫ&#= 65200;ﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ،ﺑﺮﺍʌ= 63; ﻧﻮﻉ ﺑﺎﺯﺑﺎﻟ&#= 65166;ﺗﺮ،ﺭﺟﻌﺖ ﺑﺠﻬﺎﻥ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﭼﻪ ﺩﺭ ﮐﺮﻩ ﺯﻣ= ﻴﻦ ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕ&= #65198;.ﻭﺳﺎﻟﮑﺎﻥ ﺑﺮﺧﻠﺎﻑﺗﮑﺎ= 5251;ﻠﺎﺕ ﻃﺒﻴﻌﻰ ﮐﻪ ﻫﺮ = ﺷﺒﻰ ﺭﺍ ﻳﻚ ﺷﺐ ﻣﺴﺎ= ﻓﺖ ﺭﻫﺮﻭﻯ ﻣﻴﮑﻨ&#= 65256;ﺪ، ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﺑﺎﻫﺮ ﺷﺒﻰ ﺑﺮ&= #65165;ﺑﺮ ﺻﺪ ﺳﺎﻝ ﭘﻴﺸﺮ&= #65235;ﺖ ﺗﮑﺎﻣﻠﻰ ﺩﺍﺭ&#= 65255;ﺪ.ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﭼ= 5260;ﺎﺭ ﺑُﻌﺪﻯ ﺗﻦ ﻭﺫ&#= 65259;ﻦ ﻭﺭﻭﺍﻥ ﻭﺭﻭﺡ &= #65165;ﻟﻬﻰ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘل ﻨ&#= 65262;ع ﺒﺸﺮﻯ ﻭﻗﺪﺭت &#= 65236;ﮑﺮﻯ ﺩﺍﺭﻧﺪ. ﻭﺗﻤﺎ&= #65249; ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﺭﺍ ﺟﻮﻟﺎﻥ ﻣﻴ&= #65194;ﻫﻨﺪ.ﮐﻪ ﺷﺎﻳﺪ ﺧﻴﻠﻰ ﺍ&= #65199; ﻣﺸﺨّﺼﺎﺕ ﺣﻴ= 5262;ﺍﻧﻰ ﺗﻦ ﺍﻧﺴﺎﻥ ﺭﺍ = ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭﻟﻰ ﺑ&= #65198;ﺍﻳﻤﺎﻥ أکنون ﺍﻣﮑﺎﻥ= ; ﺗﺼﻮّﺭ ﺁﻧﺎﻥ ﻣﻴﺴّﺮ &#= 65255;ﻴﺴﺖ . ﻋﻘ= ﻞ ﺍﻧﺴﺎﻥ ﮐﻪ ﺩﺭ = ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ نی= 86; ﺍﻧﺪﮐﻰ ﻫﺴﺖ،ﻭﺑﺮﺣﺴA= 168; ﭘﻴﺸﺮﻓﺖ ﺭﻭﺡ &= #65193;ﺭ ﻳﻚ ﻧﻮﻉ ﻣﻴﺒﺎ&= #65207;ﺪ.ﺷﺎﻳﺪ ﮔﻴﺎﻫﺎﻥ ﻭ ﺣﺘ&= #65264; ﺃﺗﻢ ﻫﺎ،ﺑﻄﻮ= 5197;ﻳﮑﻪ ﻣﺎ ﺗﺸﺨﻴﺺ ﻣﻔ&= #65166;ﻫﻴﻢ ﭘﻴﺸﺮﻓﺖ ﻓﻄﺮ&#= 65263; ﺁﻧﻬﺎ را ﻧﺪﺍ= 5197;ﻳﻢ. که ﺒﻘﻮﻝ ﻗﺮﺁ= 5253;،ﻋﺒﺎﺩﺗﻰ ﺩﺍﺭﻧﺪ،ﮐﻪ ﻧ= 5252;ﻰ ﺗﻮﺍﻧﻴﻢ ﺁﻧﻬ&#= 65166; ﺭﺍ ﺑﺪﺍﻧﻴﻢ.ﻳ&= #65166; ﻫﻤﺎﻥ ﻗﺒﻮﻝ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻫﺮ ﻣﻮﺟ&= #65262;ﺩ ﺍﺳﺖ.ﮐﻪ ﻋﺒﺎﺩ&= #65175;ﻰ ﻃﺒﻴﻌﻰ ﺍﺳﺖ.ﻭ = ﻫﻤﺎﻥ ﺗﺤﻤّﻞ ﺯﻧﺪﮔ= 5264; ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ = ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﺯﻧﺪ&#= 64404;ﻰ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65169;ﻴﺪﺍﺭ ﮐﻨﻨﺪﻩ ﺍﺳﺘﻌ&#= 65194;ﺍﺩﻫﺎ،ﻭﺗﻮ᥼= 7;ﻴﺪ ﮐﻨﻨﺪﻩ ﺍﺳﺘﻌ&#= 65194;ﺍﺩﻫﺎﻯ ﺟﺪﻳﺪ،ﻣﻨﺎﺳA= 168; ﻧﻮﻉ ﺑﻌﺪﻯ ﺍﺳ&= #65174;.ﮐﻪ ﻣﺎ ﺁﻧﺮﺍ ﺗﺤﻘ&= #1617;ﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ، ﻧﺘﻴﺠﻪ ﮐﺎﺭﺑ&#= 65198;ﺩ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻣﻴﮕﻮﺋﻴﻢ. ﺩﺭ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻗﺪﺭﺕ<sp= an dir=3DLTR> </spa= n>ﻭ ﺍﺳﺘﻌﺪﺍʋ= 93; ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺳﻴﺴﺘﻢ ﮊﻧ&= #65176;ﻴﮑﻰ،ﺑﺮﺍﻯ ﺟﺴﻢ ﻭﺫﻫﻦ ﻭ ﺭ= ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻳﺎ ﻫﻤﺎﻥ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﺴﻴﺎﺭ ﻧﻴﺮﻭ&#= 65251;ﻨﺪﺗﺮ ﺍﺯ ﻧﻮع ﻤﻴﻤﻮ&#= 65253; ﺍﺳﺖ،ﻭلی ﺒﺎʋ= 99; ﻫﺰﺍﺭﺍﻥ ﺑﺎﺭ ﺿﻌﻴﻒ ﺗﺮ = ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﮊﻧﺘ&#= 65268;ﻚ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ.ﺩﺭﺟ&#= 65204;ﻢ ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ &= #65169;ﺸﺮﻯ، ﮐﻪ ﻧﻮﻉ ﺯﻧﺪﮔ&= #65264; ﺭﻓﺘﺎﺭﻯ ﻭ ﮔﻔ&= #65176;ﺎﺭﻯ ﻭ ﭘﻨﺪﺍﺭﻯ ﻭ ﮐ= ﺮﺩﺍﺭﻯ ﺍﻧﺴﺎﻥ &#= 65197;ﺍ، ﻫﻤﻴﻦ ﺭﺷﺪ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ،ﻭ A= 267;ﺎ ﺯﻭﺍﻝ ﻭ ﺍﺗﻠﺎ&= #65233; ﻭ ﺍﺳﺮﺍﻑ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺍﺳﺖ.&= #64400;ﻪ ﻫﺮﮔﻮﻧﻪ ﺯﻧﺪ&#= 64404;ﻰ ﺩﺭ ﺟﻬﺎﻥ،ﺗﻠ= 5234; ﮐﻨﻨﺪﻩ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺍﺳﺖ. = ﺣﺘﻰ ﻋﺒﺎﺩﺍﺕ ﻗﺸﺮ&#= 65263; ﻣﺬﻫﺒﻰ،ﺳﺮﻳA= 228;ﺘﺮ ﺍﺯﻓﺴﺎﺩﻫﺎﻯ &#= 65193;ﻳﮕﺮ ﻣﻴﺒﺎﺷﺪ.ﻳﻌﻨ&#= 65264; ﺑﻰ ﺩﻳﻨﻰ ﺧﻴﻠ&= #65264; ﺑﻬﺘﺮ ﺍﺯ ﺑﺪ ﺩ= ﻳﻨﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺳﺎﻟ&= #64401;ﺎﻥ(ﺑِﻬﺪﻳﻨA= 264;)ﻭ ﺗﮑﺎﻣﻞ ﻭ ﺗﺤﻘ&= #1617;ﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ، ﺑﺎ ﻣﺼﺮﻑ ﺣﺘﻰ = ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭﺻﺪ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻣﻴﻨ&#= 65252;ﺎﻳﻨﺪ.ﻭﺷﺎﻳA= 204;ﺘﻪ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ،= 5261; ﻳﺎ ﺣﺘﻰ ﺷﺎﻳﺴ&= #65176;ﻪﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﻣﻴﮕﺮﺩﻧﺪ.ﻭﺍ&#= 64404;ﺮ ﺑﻮﻟﺎﻳت ﻤﺤﻤ= 5194;ﻯ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭ= ﺣﻤﺎﻥ،ﺩﺭ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ &#= 65169;ﺨﻠﻖ ﺑﺮﺳﻨﺪ.ﻋﺮﻓﺎ &= #65165;ﻳﻦ ﻗﺪﺭﺕ ﻋﻘﻠﻰ ﺭ&= #65261;ﺯ ﺍﻓﺰﻭﻥ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺭﺍ= ﺩﺍﺩﻫ= ;ﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65194;. ﻭﺣﺘﻰ ﻧﺴخه هائی ﻮﻟﻮ ﻏﻴʋ= 98; ﻭﺍﺿﺢ،ﺍﺯ ﻧﻮﻉ ﻋﻘل کلّ®= 0; ﺭبّ اﻟﻨﻮﻉ ﺧﻮﺩ ﻣ&#= 65268;ﺪﺍﻧﺪ.ﻭ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ،ﻋﻘﻞ ﻣﺎﺩﻯ ﺣﻴﻮﺍﻧ&#= 65264; ﺩﺍﺭﺩ،ﮐﻪ ﻧﻴ= 5198;ﻭﻣﻨﺪﺗﺮ ﻧﻴﺰ ﻣﻴﺸﻮﺩ.ﻭ&= #65247;ﻰ ﺑﺎﻋث ﺩﻭﺭﺗﺮ &#= 65207;ﺪﻥ ﺭﻭﺡ ﺍﺯ ﻣﻘﺎﻣ&= #65166;ﺕ ﻧﻮﻋﻰ ﻭﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﻣ&= #65268;ﮕﺮﺩﺩ.ﻭ ﺍلاّ ﻋﻘﻞ ﻣﺬA= 259;ﺒﻰ ﻫﺎﻯ ﻗﺸﺮﻯ،ﻋ= 5240;ﻠﻰ ﻣﺎﺩﻯ ﻭ ﺁﻟﻮﺩ&= #65257; ﺷﺪﻩ،ﺑﺎﻧﺤﺮA= 165;ﻓﺎﺕ ﻭ ﻣﻔﺎﺳﺪ ﺍﺳﺖ.= ﮐﻪ ﻋﻠﻮﻡ ﻭ ﻓﻠﺴﻔ&= #65258;،ﭼﻨﺎﻥ ﻓﺴﺎﺩ ﻣﺬﻫﺒﻰ &= #65197;ﺍ ﺩﺭ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﺑﺸﺮﻯ ﺑﺎﻋث ﻧ&#= 65252;ﻴﮕﺮﺩﺩ.ﺍﮔﺮA= 261;ﺣﺪﺕ ﻭﺟﻮﺩ ﻋﻘﻠﻰ ﺟ&= #65260;ﺎﻥ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕ= ﻴﺮﻴﻢ، ﺗﻤﺎﻡ ﻋﻘﻠﻬﺎ &= #65165;ﺯ ﻣﻨﺒﻊ ﻋﻘﻞ ﺭﺏ&= #1617; ﺍﻟﻨﻮﻉ،ﻭ ﺩﺭ &#= 65261;ﺍﻗﻊ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺭ&= #65167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﺳ&#= 65174;. ﮐﻪ ﺍﺯ ﻧﻬﺎﻳﺖ = ﻣﻄﻠﻖ ﺃﺑﺪﻳّﺖ ﺳﺮﭼ= 5208;ﻤﻪ ﻣﻴﮕﻴﺮﺩ.ﻳﻌﻨ&#= 65264; ﺍﮔﺮ ﻓﮑﺮ ﻣﻰ ﮐ= ﻨﻴﻢ،ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺍﻳﻤ&#= 65166;ﻥ ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ&#= 1548;ﻭﻟﻰ ﻣﺎ ﻣﻌﻤﻮﻟﺎ ﻭ = ﺍﮐثرا ﭘُﺮ ﺍﺯ انحراف به ﺍﻳ&= #65254; ﺍﻟﻬﺎﻣﺎت اﻟA= 260;ﻰ ﻣﻰ ﺃﻓﺰﺍﺋﻴﻢ.&= #65261;ﮐﺎﻣﻠﺎﻥ ﮐﻤﻚ ﻭﮐﺎﺭﻯ ﺩ&= #65197;ﺫﺍت ﺨﻮﺩ ﻣﻴﮑﻨﻨﺪ&#= 1548;ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺭﺍ ﻧﺎﺏ ﺗﺮ ﺑﮕ= ﻴﺮﻧﺪ.ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺧ&= #65194;ﺍﻭﻧﺪ ﺑﺰﻧﺒﻮﺭ ﻭﺣﻰ &= #65251;ﻴﮑﻨﺪ،ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ &= #65191;ﻮﺩﺭﺍ ﺷﺶ ﺿﻠﻌﻰ ﺑﺴﺎ&= #65199;ﺩ. ﻳﻌﻨﻰ ﺗﻤﺎﻡ ﮐ&= #65198;ﺩﺍﺭﻫﺎ ﻭ ﭘﻨﺪﺍﺭﻫﺎ ﻭ = ﺭﻓﺘﺎﺭ ﻫﺎﻯ ﻫﻤﻪ ﻣﻮﺟ&= #65262;ﺩﺍﺕ،ﺑﺴﺘﻪ ﺑﺒﻨﺪ ﺍﻧﮕﺸﺘ&#= 65166;ﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﺳﺖ.ﮔﻮﺋﻰ ﻣﻮﺟﻮﺩ ﺑﺨﺼﻮ&#= 65209; ﺍﻧﺴﺎﻥ،ﭼﻮﻥ = 5227;ﺮﻭﺳﻚ ﺧﻴﻤﻪ ﺷﺐ ﺑﺎﺯ&= #65263;، ﺑﺎ ﺣﺮﮐﺖ ﺍﻧﮕ&= #65208;ﺘﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﺣﺮﮐﺖ ﺑﺪﻧﻰ ﻭ ﺫﻫﻨﻰ = ﻳﺎ ﺭﻭﺍﻧﻰ ﺳﻪ ﺑﻌ&= #65194;ﻯ ﻣﻴﺒﺎﺷﺪ.ﻭﺳﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ،ﺗﻨﻬﺎ = 4344;ﺎﮐﺴﺎﺯﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺳﺖ.ﮐﻪ ﺍﺯ ﺩﻭﺭﻩ ﮐﻮﺩ&= #64400;ﻰ ﻭ ﻓﺮﺍﻣﻮﺷﮑﺎ&#= 65197;ﻳﻬﺎ ﻭﺿﻌف عقل ﻭﺫʌ= 59;ﻦ ﺍﺯ ﮐﻤﺎﻟﺎت ﺮ&#= 65203;ﻴﺪه ﺍﺯﺗﻮﻟﺪﺍﺕ ﭘ&#= 65268;ﺸﻴﻦ ﺍﺳﺖ ﺑﻘﻮﻝ ﺍﻓ&= #65248;ﺎﻃﻮﻥ،ﺁﻧﻬʋ= 66; ﺭﺍ ﺍﺯﻧﻮ ﺑﻴﺎ&= #65193; ﻣﻴﺂﻭﺭﻳﻢ. ﮐﻪ = ﻣﻴﮕﻮﺋﻴﻢ ﻣﻰ ﻓﻬﻴﻢ ﻭ ﻣﻰ= ﺁﻣﻮﺯﻳﻢ. ﭘس ﺩﻳﻦ ﻭﺍﻗﻌ&#= 65264; ﻭ ﻫﺪﻑ ﺧﺪﺍﻭﻧ&= #65194;،ﺟﺰ ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197; ﻳﻚ ﺳﻴﺴﺘﻢ ﺍﺯ = ﺁﻟﻮﺩﮔﻰ ﻧﻔس،ﻭﺯﻧﺪﮔʌ= 64; ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧﻰ ﻧﻴﺴ&#= 65174;.ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﺩﻭﺭ&= #65257; ﺳﻠﻮﻙ ﻫﻔﺖ ﺳﺎ&= #65247;ﻪ ﻋﺰﻟﺘﮕﺎﻩ ﺳﻠ&#= 65262;ﮐﻰ،ﺑﺪﺍﻥ ﻋﺒﺎﺩﺕ ﻣﻴﮑﻨ&#= 65194;. ﻭﻫﺮ ﻋﻘﻴﺪﻩ ﻭ = ﻋﻘﺪﻩ،ﻭ ﻫﺮ ﻋﺎﺩﺕ ﺳﺎﻳ&= #65170;ﺮﻧﻴﺘﻴﻚ ﻭﻣﻠﮑﻪ ﺷﺪﻩ ﮔ&= #65196;ﺷﺘﻪ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﻭﺣﺘﻰﺍﻧﺴﺎ᥽= 5;ﻰ ﻭ ﻃﻔﻮﻟﻴّﺖ ﻭ &= #65175;ﻤﺎﻡ ﺩﻭﺭﻩ ﺣﻴﺎﺕ ﺧ&= #65262;ﺩﺭﺍ ﺗﺨﻠﻴﻪ ﻣﻴﮑﻨ&#= 65194;،ﻭﻟﻮ ﻣﻮﻗّﺘﺎ ﻓﺮﺍ= 5251;ﻮﺵ ﻣﻴﻨﻤﺎﻳﺪ.ﮔﻮ&#= 65163;ﻰ ﻭﺟﻮﺩ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩﺭﺍ ﺁﻣﺎﺩﻩ ﺩﺭﻳﺎ&#= 65235;ﺖ ﺩﺭﺳﺖ ﺍﺯ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﻭ ﺗﺄثّرﺍﺕ ﻭ = 5193;ﺧﺎﻟﺘﻬﺎﻯ </spa= n>ﻣﺮﺍﺗﺐ ﺍﻟʌ= 60;ﻰ،ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭحی = 5192;ﻮﻳش ﻤﻴﻨﻤﺎﻳﺪ. ﻭ ﺧ= ﻮﺩ ﺍﻧﺴﺎﻥ ﻣﻄﻠﻘ&#= 65166; ﺍﺯﻣﮑﺎﻧﻴﺰﻡ &#= 64400;ﺎﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﺩﺭ ﻭﺟﻮﺩ ﺍﻭ ﺭﺍ ﻧ= ﻤﻰ ﻓﻬﻤﺪ. ﻭﻟﻰ ﺩﻳ= ﮕﺮﺍﻥ ﻣﻰ ﻓﻬﻤﻨﺪ ﮐﻪ = ﺍﻳﻦ ﺷﺨﺺ ﺭﻓﺘﺎﺭﻫ&#= 65166;ﻯ ﺑﻬﺘﺮ،ﻭﮔﻔﺘA= 166;ﺭﻫﺎﻯ ﻧﻴﮑﻮﺗﺮ ﻭ ﻋﻘ&= #65166;ﻳﺪ ﺑﻬﺘﺮ ﻭﻭﺍﻗﻌ&#= 65264; ﺗﺮ ﺍﺭﺍﺋﻪ ﻣﻴ&= #65194;ﻫﺪ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺧﻮﺩ ﺷ= ﺨﺺ،ﻧﻴﺰ ﺍﺯ ﭘﻨﺪﺍﺭﻫﺎ&#= 65263; ﺩﺭﻭﻧﻰ ﺟﺪﻳﺪ</= span> </spa= n>ﺧﻮﺩ ﺩﺭ ﺗﻌA= 184;ّب ﺒﺎﺷﺪ. ﮐﻪ ﭼﮕﻮ= ﻧﻪ ﺑﺘﺄﻣّﻠﺎﺗﻰ = 5251;ﻴﺮﺳﺪ،ﮐﻪ ﺩﺭ ﻭﻯ ﺳﺎﺑﻘﻪ = ﻗﺒﻠﻰﻧﺪﺍﺷﺘ= 5258;ﺍﺳﺖ. ﻃﺒ= ﻘﻪ ﺑﻨﺪﻯ ﺭﻭﺡ ﺩﺭ = ﺍﻧﺴﺎﻥ،ﻣﺘﻔA= 166;ﻭﺕ ﮔﻔﺘﻪ ﺷﺪﻩ.ﺑﻴ&= #65254; ﻧﻔس ﻋﻨﺼﺮﻯ ﻭ &= #65255;ﻔس ﺃثیرﻯ ﻭﻧﻔس ʌ= 27;ﻘﻠﻰ ﻭ ﻧﻔس ﺭﻭﺣﻰ.ﻭ = ﻳﺎ ﺁﻧﺮﺍ ﺗﻘﺴﻴﻢ کلّی ﺑﻨﻔس ﺣ᥾= 8;ﻮﺍﻧﻰ ﻭ ﻧﻔس ﺍﻣّﺎﺭ= 5257; ﺑﺸﺮﻯ،ﻭﻧﻔس = 75;ﻟﻬﻰ ﺷﺪﻩ ﻳﺎ ﺭﻭﺡ ﺍ= ﻟهی ﺒﮑﻨﻴﻢ. ﻭﻳﺎ ﻋ= ﺮﻓﺎ </spa= n>ﺑﻨﻔس اﻣّﺎ= ره ﻮ ﻧﻔس ﻠﻮّﺍﻣ= 5258; ﻭﻧﻔس ﻤﻄﻤﺌن= 17;ه گفته اﻧﺪ. وﺑ᥺= 0;ﻮﺭ ﮐﻠّﻰ ﻧﻔس ﭼﻮ= 5253; ﺳﺘﻮﻥ ﺟﻴﻮﻩ ﺣ&= #65198;ﺍﺭﺕ ﺳﻨﺞ،ﻣﺪﺍﻡ ﺑ= 5170;ﺎﻟﺎ ﻳﺎ ﺑﻌﻘﻞ ﺩﺭ ﺗ= ﮑﺎﻣﻞ،ﻳﺎﺑﻘA= 260;ﻘﺮﺍ ﻣﻴﺮﻭﺩ، ﻣﺪﺍ= 5249; ﺑﺎﻟﺎ ﻭ ﭘﺎﺋﻴ&= #65254; ﻣﻴﺮﻭﺩ، ﻭ ﺩﺭ &= #65261;ﻗﺖ ﻣﺮﮒ ﻣﺘﻮﻗّﻒ &#= 65251;ﻴﺸﻮﺩ.ﮔﻮﺋﻰ ﻣﻌﺪﻝ ﻭ ﺍﺭﺯﺵ = ﻭﺟﻮﺩی اﻳﻦ ﺷﺨﺺ، ﺗﺎ &#= 64400;ﻨﻮﻥ ﺑﺮﺍﻯ ﻧﺴخه اA= 263; ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗ&= #65198; ﻧﻮﻋﻰ،ﻭﺣﺘﻰ = 5251;ﺴﺦ </spa= n>ﺣﻴﻮﺍنی ﭙﻴ= ;ﺪﺍ ﺍﺳﺖ.ﻭ ﻧﻴﺎﺯ ﺑ= ﻤﺤﺎﺳﺒﻪ ﻭ ﺩﺍﻭﺭﻯ،ﻳﺎ &#= 64380;ﻮﻥ ﻭﭼﺮﺍ ﻧﻴﺴﺖ. ﺭ= ﻭﺍﻗﻴّﻮﻥ ﺍﻭﺍﺋﻞ ﻭ ﻋﺮﻓ&= #65166;، ﺷﺎﻳﺪ ﺑﺘﻌﻠﻴ&#= 65250; ﻋﺮﻓﺎﻯ ﺷﺮﻗﻰ &= #65259;ﻨﺪ ﻭ ﺑﺎﺑﻞ ﻭﻣﺼﺮ&= #1548;ﻧﻔس ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺍ&= #65197;ﺍﻯ ﻣﺎﻫﻴّﺖ ﻣﺎﺩ= 5263; ﮔﻔاه اﻧﺪ.ﮐﻪ = 5259;ﻤﺎﻥ ﻣﺎﺩﻩ (ﺃثیرﻯ = 5251;ﻠﮑﻮﺗﻰ) ﻣﻰ ﮔﻮﺋﻴﻢ، &= #65261;ﻧﻪ ﻣﺎﻫﻴّﺖ(ﺃﺗﻤ= 5264; ﻧﺎﺳﻮﺗﻰ) ﺗﻦ.ﻭ= ﺍلاّ ﻓﺮﺽ ﺑﺪﻭﻥ ﻣﺎ&= #65259;ﻴّت ﺒﻮﺩﻥ ﻧﻔس ﻭﺭ&#= 65261;ﺡ، ﺑﺎﻋث ﺗﺮﺩﻳﺪ &#= 65193;ﺭ ﻭﺟﻮﺩ ﻣﺮﺍﺗﺐ &= #65255;ﺎﻣﺮﺋﻰ ﻭ ﺍﻟﻬﻰ،ﻭﺣﺘ= 5264; ﻗﺴﻤﺘﻬﺎﻯ ﻏﻴ&#= 65198; ﻣﺎﺩﻯ ﺗﻦ ﺍﻧﺴ&= #65166;ﻥ جوﻥ ﻓﮑﺮ ﻣﻴﺸ= 5262;ﺩ ﮐﻪ ﺣﺘﻰ ﺍﺯ ﻣﺮ= ﺍﺗﺐ ﺑﻰ ﻧﻬﺎﻳت ﺁﻳ&#= 65256;ﺪه ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ&#= 1548;ﮐﻪ ﻫﺮﻳﻚ ﻣﺎﻫﻴّ= 5174; (</spa= n>ﺗﺤت ﺃثیرﻯ)= ﺭﻗﻴﻘﺘﺮﺭﺍﺩ= 5165;ﺭﻧﺪ،ﺗﺎ ﺩﺭﻟﺎﻫﻮت عاʌ= 47;ﻢ ﻭﺟﻮﺩﻯ الله ʌ= 52;ﺎﺩﻩ (ﺷِبه عدﻡ)ﺑﮕ = 8;ﺌﻴﻢ. ﻭﺣﺘﻰ ﺩﺭ ﻫﺎﻫ&= #65262;ﺕ ﻋَﻤّاء ﺧﺪﺍ᥾= 1;ﻧﺪ ﻫﻮ،ﻣﺎﻫﻴّﺖ A= 227;ﺪﻡ </spa= n>ﻣﺎﺳﻮﺍﻩ ﻣʌ= 68;ﮕﻮﺋﻴﻢ.ﭼﻴﺰﻯ ﻫﺴﺖ ﮐﻪ ﺧﺪﺍﻭ&= #65255;ﺪ،(ﻫﻮ) ﺑﺎ ﺧﻮﺩﺵ ﻭﺍﺣ&= #65194; ﺍﺳﺖ.ﻭ ﺩﻳﮕﺮﺍ&= #65253; ﺁﻧﺮﺍ ﺍﺯ ﻧﻮﻉ = ﻋﺪﻡ ﻭﻧﻴﺴﺘﻰ ﻣﺎﻫ&#= 65262;ﻯﻣﻴﺪﺍﻧﻨﺪ.A= 261;ﺍﮔﺮ ﺩﻳﮕﺮﻯ ﺑﺨﻮﺍ&#= 65259;ﺪ ﻭﺍﺭﺩ ﻋﺎﻟﻢ(ﻫ&= #65262;) ﺷﻮﺩ ﮔﺮﭼﻪ ﺑﺪ&= #65197;ﺟﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻭ&= #64400;ﻤﺎﻝ ﻣﻄﻠﻖ ﻧﻮﺭ ﺍﻟ&= #65156;ﻧﻮﺍﺭ ﺍﻟﻠﻪ ﺭﺳﻴﺪﻩ &= #65169;ﺎﺷﺪ، ﺑﺎﻳﺪ ﺧﻮﺩ ﻣﻄ&= #65248;ﻘﺎ ﺑﻌﺪﻡ ﻭ ﻧﻴﺴﺘ&= #65264; ﺑﺮﺳﺪ، ﮐﻪ ﻓﺮ&#= 65215;ﺎ ﻭﺍﺭﺩ ﻫﺎﻫﻮﺕ</= span> </spa= n>ﺷﻮﺩ.ﺁﻧﮕﺎʌ= 57; ﻣﻌﺪﻭﻡ ﻧﻴﺰ ﻗﺪﺭت ﻮﺟ&#= 65262;ﺩ ﻭ ﻭﺭﻭﺩ،ﻭﻧﻪ &#= 65239;ﺪﺭﺕ ﺩﻳﺪﻥ ﻭﺩﺭﻙ<sp= an dir=3DLTR> نخوﺍﻫﺪ = 5193;ﺍﺷﺖ،ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺭ&= #65165;ﺑﺒﻴﻨﺪ.ﮐﻪ ﺑﺎﺯﻫﻢ ﺍﮔﺮ ﺑ&= #65170;ﻴﻨﺪ،ﺑﺎﺯﺍʌ= 07;ﺎﺭﻩ ﺑﻀﻤﻴﺮ ﻏﺎﻳﺐ &= #65251;ﻴﺸﻮﺩ.که ﻮ ﻭﻫﻮ یا ﺍﻭ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ،ﻳﻌﻨﻰ ﺩ= 5197; ﻫﺮﺣﺎﻝ ﻓﺮﺿﻰ &= #65261;ﺗﺼﻮﺭﻯ (ﻫﻮ)ﺍﻭﺭﺍ ﻧﻤﻰ= ﺑﻴﻨﺪ ﻭﻧﻤﻰ ﻓﻬﻤﻨﺪ.&= #65261;ﻟﻰ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﺩﺍﺧﻞ ﻫ&= #65204;ﺘﻰ ﺃﻫﻮ ﻳﺎ ﺃﻫﻮﺭ&= #65251;ﺰﺩﺍ،ﺍﻳﻦ ﻓﺮﺽ ﻣﺤﺎﻝ ﻫﺴ&= #65174;،ﮐﻪ ﺭﻭﺣﻰ ﻭ ﺣﺘﻰ ﺗ= ﻤﺎﻣﻰ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍت هستی ﻭﺍﺯ ﺃﺗʌ= 50; ﺣﻘﻴﺮﺗﺮ، ﺯﻣﺎﻧﻰ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺟ&= #65252;ﺎﺩﻯ ﻭﺟﻤﺎﺩﻯ ﻭ ﮔﻴ&= #65166;ﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑ= ﺸﺮﻯ ﻭ ﻓﻮﻕ ﺑﺸﺮﻯ ﻓ= ﺮﺍﻭﺍﻥ،ﺑﺎﻳA= 254; ﻫﻤﺎﻧﻰ ﺍﻟﻠﻪ &= #65169;ﺮﺳﺪ، ﮐﻪ ﻫﻤﺎﻥ ﻓﺮﻣ&= #65166;ﻥ ﺍﺯلی ﺃﺑﺪﻯ ﮐ= 606; ﻔﻴﮑﻮﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﻟﻰ ﺩﺭﻫﺮﻧﻮﻉ ﺑﻴ&#= 65242; ﺗﺠﻠّﻰ ﺍﻟﻠﻪ= 548;ﻭ ﺍﻳﻨﻚ ﺩﺭ= ; ﻧﻮﻉ ﺑﺸﺮﻯ در نهایت ﺑﻨﻮﺭ ᥵= 5;ﺠﻠّﻰ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭبّ اﻟﻨﻮﻉ ﺑA= 208;ﺮﻯ، ﻳﺎ ﺍﻟﮕﻮﻯ ﮐﻤ&= #65166;ﻝ ﻣﻴﺴّﺮ ﻧﻮع ﺒ= 5208;ﺮﻯ ﻣﻴﺮﺳﻨﺪ.ﻭﻫﺮ &= #65197;بّ اﻟﻨﻮﻋﻰ ﺑﻌﺪ= 5263; ﺑﺎﺯﺍﻟﮕﻮﻯ ﮐ&#= 65252;ﺎﻝ ﻧﻮﻉ ﺑﻌﺪﻯ ﺍﺳ&= #65174;.ﮐﻪ ﺭﻭﺣﻰ ﺑﺎﻳﺪ ﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﺍﻭﺭﺍ &= #65193;ﺭ ﮐﻤﺎﻝ ﺑﻴﺎﺑﺪ.&= #65261;ﻓﺮﺿﺎ به الله ﺪﺭ ﻣ᥺= 0;ﻠﻖ ﺍﺑﺪﻳّﺖ ﺑﺮﺳ= 5194;،ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺍ&= #65261;ﺭﺍ ﺑﻴﺎﺑﺪ.ﺩﺍﺳﺘ&#= 65166;ﻥ ﺳﻰ ﻋﺪﺩ ﻣﺮﻍ ﻣ= ﻮﻓﻖ ﺑﻤﻌﺮﺍﺟ&= #65260;ﺎ،ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﺧﺪﺍی خود ﺳﻴﻤﺮﻍ ﮐA= 258; ﻣﻴﺮﺳﻨﺪ، ﺑﺨ= 5262;ﺩ ﺩﺭ ﮐﻤﺎﻝ ﺍﻳﺪ&= #65153;ﻝ ﻣﻨﺘﻈﺮﺁﻧﻬﺎ &#= 65251;ﻴﺮﺳﻨﺪ. ﺩﺍﺳﺘﺎﻥ ﺳﻤﺒ&#= 65262;لیک (ﺧﻮﺩ ﺧﺪﺍﺋﻰ) ﺷ= ;ﺪﻥ ﺩﺭ ﻫﺮ ﻧﻮﻉ ﻣﻴ= ﺒﺎﺷﺪ. ﻋﺮ= ﻓﺎﻯ ﻗﺪﻳﻢ ﮔﻔته اA= 255;ﺪ،ﮐﻪ ﻧﻔس ﻣﺎﻧﻨﺪ ﺁ&#= 65175;ﺶ ﻭ ﻧَﻔﺨِﻪ ﻳﺎ &#= 65193;ﻣﻴﺪﻩ ﺁﺗﺸﻴﻦ ﺍﺳﺖ.ﮐ&= #65258; ﺍﻳﻦ ﻧﻔﺨﻪ ﻳﺎ = ﻧَﻔﺤِﻪ، ﺍﺻﻠﻰ ﺧﺪﺍﺋﻰ &= #65261; ﺁﮔﺎﻩ ﮐﻨﻨﺪﻩ &= #65193;ﺍﺭﺩ.ﺯﻳﺮﺍ ﻧﻔس ﻣﻠﮑﻮﺗﻰ</s= pan> </spa= n>ﺭﺍ ﺍﺯ ﻣﺎﺩA= 257; ﺃثیرﻯ ﮔﻔﺘﻴﻢ، ﮐﻪ ﻫ&#= 65252;ﺎﻥ ﮐﻮﺍﻧﺘﻮم هاʌ= 63; ﺍﻧﺮﮊﻯ ﻭ ﺣﺮﺍﺭﺕ ﺧﻮﺭ&= #65207;ﻴﺪ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺭ&= #65203;ﻴﺪﻩ ﺑﻤﺎ ﺩﺭ ﺍﻣﻮﺍ&= #65181; ﻧﻮﺭﻯ،ﻭ ﺍﺯ ﺗ&#= 65262;ﺩﻩ ﻫﺎﺋﻰ ﻧﻴﻤﻪ ﻣ&= #65166;ﺩﻯ ﺑﻨﺎﻡ ﻓﻮﺗﻮﻥ &= #65165;ﺳﺖ.ﮐﻪ ﻋﻠﻤﺎ ﻧﻴﺰ ﮔﻔ&= #1578;ه اﻧﺪ.ﺭﻭﺯﺍﻧﻪ &#= 1576;یش از 250= ﺗُﻦ ﺍ&#= 65199; ﻭﺯﻥ ﺧﻮﺭﺷﻴﺪ ﮐﻢ ﻣ&= #65268;ﺸﻮﺩ.ﻭ ﺍﻳﻦ ﺍﻧﺮﮊﻯ ﻫ&= #65166;ﻯ ﺁﺗﺸﻴﻦ ﻣﻠﮑﻮ&#= 65175;ﻰ،ﺍﺯ ﻣﺤﺘﻮﻳﺎﺕ ﮔﻮ&#= 65255;ﺎﮔﻮﻥ ﺩﺍﺧﻞ ﻫﺴﺘﻪ<sp= an dir=3DLTR> <= span lang=3DAR-SA>ﺃﺗﻢ ﻫﺎﺭﺍ A= 175;ﻐﻴﻴﺮ ﻣﻴﺪﻫﻨﺪ.ﻭﺁﻧ&#= 65260;ﺎ ﺭﺍ ﭘﺮﺑﺎﺭ ﺗﺮ = ﻭﮐﺎﻣﻞ ﺗﺮ ﻣﻴﮑﻨﺪ.ﮐﻪ = ﺃﺗﻤﻬﺎﻯ ﺳﺒﻚ ﻭﺳﻨﮕﻴﻦ &= #65175;ﺮ ﻣﻴﺸﻮﻧﺪ ﻭﻧﻴ&#= 65200; ﻗﺎﺑﻞ مو&= #65247;ﮑﻮﻝ ﺷﺪﻥ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﻭ ﻋﺎﻗﺒﺖ ﮊﻧﻬ&= #65166;ﻯ ﺯﻧﺪﻩ ﺍﺯ ﻣﻮﻟ&= #64401;ﻮﻟﻬﺎﻯ ﺁﻧﻬﺎ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﻧﺪ.ﻭ ﺍﻳﻦ ﺍﺳﺘثنا A= 193;ﺭ ﻃﺒﻴﻌﺖ،ﺗﻨﻬA= 166; ﺩﺭ ﭼﻬﺎﺭ ﺍﺳﻴ&= #65194; </spa= n>DNA ﺍﺳﺖ،@= 400;ﻪ ﺑﺤﻴﺎﺕ ﻭﺗﻮﻟ&#= 65268;ﺪ ﻣثل می ﭘﺮﺩﺍʋ= 99;ﻧﺪ. وﺍﮔﺮ ﺷﺮ= ;ﺍﻳﻂ ﺣﻴﺎﺗﻰ ﻭﻣﺤﻴ&#= 65220;ﻰ ﻟﺎﺯﻡ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ.ﻭﮐﺎﺭ ﺗﮑﺎﻣﻞ ﮊﻧﻬﺎ &= #65169;ﮑﺮﻣﻮﺳﻮﻣﻬA= 166; ﻭﻭﻳﺮﻭﺳﻬﺎ،A= 261; ﺳﭙس ﺑﻴﺎﺧﺘﻪ &#= 65259;ﺎ ﻭ ﺣﺘﻰ ﺍﻋﻀﺎﻯ = ﺗﻦ ﻳﻚ ﻣﻮﺟﻮﺩ ﺗﺎ = ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻣﻴﺮﺳ&#= 65194;. <o:p></o:p> = 5255;ﻤﻴﺪﺍﻧﻴﻢ ﮐﺎﺭ ﺗﮑﺎﻣﻞ ﮐ&= #65252;ّﻰ ﻭ ﮐﻴﻔﻰ ﺍﻳﻦ ﺗ= ﺮﮐﻴﺒﺎﺕ ﺣﻴﺎﺗﻰ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﭼﮕ&= #65262;ﻧﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﻗﻄﻌﺎ ﺯﻧﺪﮔﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﻧﺨﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ ﮔﻮ= ;ﺋﻰ ﻓﺮﺷﺘﮕﺎﻧﻰ ﭘ&#= 65198;ﻭﺍﺯ ﮐﻨﻨﺪﻩ ﺧﻴﺎﻟ&#= 65264; ﻭ ﺗﺨﻴّﻠﻰ ﻣﺎ &= #65169;ﺎﺷﻨﺪ. ﮐﻪ ﺳﺮﺍﺳﺮ ﮐﻬ&= #64401;ﺸﺎﻥ ﻳﺎ ﮐﻬﮑﺸﺎﻧﻬ&#= 65166; ﺭﺍ ﻃﻰ ﻣﻴﻨﻤﺎ&= #65267;ﻨﺪ.که ﻤﺎ ﺍﺯﭼﻬﺎﺭ ﺑ&= #1615;ﻌﺪﻯ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﺗﺎ ﺑﺎﺯ ﺩﺭﺍﻧﻮﺍ&#= 65225; ﺧﻴﻠﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻭ ﺑﺎﻟﺎﺗﺮ،ﺍ= 5169;ﻌﺎﺩ ﺟﺪﻳﺪ ﭘﻨﺠﻢ ﻭ = ﺩﻫﻢ ﻭ ﻫﺰﺍﺭﻡ ﺩﺭ ﻭ= ﺟﻮﺩﻫﺎ ﭘﻴﺪﺍ ﺷﻮﺩ.ﺁﻧ&= #65220;ﻮﺭ ﮐﻪ ﺍﮐﻨﻮﻥ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ( ﺑﻰ</= span> &#= 65255;ﻬﺎﻳﺖ ﺑُﻌﺪﻯ) ﺩﺭ ﻭﺟ&= #65262;ﺩ ﻫﺴﺘﻨﺪ.<o:p></o:p> = 5251;ﻴﮕﻮﻳﻨﺪ ﻧﻔس ﻮﺭﻭﺍﻥ ﺍ&#= 65255;ﺴﺎﻥ ﺩﺍﺭﺍﻯ ﻭﻇﻴف= 607; ﺍﺳﺖ،ﮐﻪ ﻫﻤﺎ= 5253; ﺗﻨﻈﻴﻢ ﻧﻈﺎﻡ &= #65261;ﺟﻮﺩﻯ ﺳﺎﻟﻢ ﺗﻦ ﺍﺳﺖ. ولی ﻣﺮﺍﺗﺐ ﻣA= 194;ﺑّﺮ ﺍﻟﻬﻰ ﮐﺎﺭ ﺧﻮ&= #65193;ﺭﺍ،ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻣ&#= 65268;ﻨﻤﺎﻳﻨﺪ.ﮐﻪ ﻫﺮﺍﺻﻠﺎﺡ ﻭﺗ&#= 65232;ﻴﻴﺮﺍﺕ، ﻭﺳﭙس ﻭﻣﻬﻤﺘ= 5198;،ﺗثبیت ﮐﻤﺎﻟﺎﺕ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻧﻈﺎﻡ ﻧﻮﻉ ﺯ&= #65255;ﺪﻩ ﺭﺍ ﺩﺭ ﺩﻭ= ;ﺭﻩ ﺣﻴﺎﺕ ﺑﺸﺮﻯ ﻓ&= #65228;ﻠﻰ ﺑﺮﻗﺮﺍﺭ میﻨA= 252;ﺎﻳﺪ ﺗﻌﻴﻴﻦ ﻭ ﺭﻓﺘ&= #65166;ﺭ ﻭﮔﻔﺘﺎﺭ ﻭ ﮐﺮ&= #65193;ﺍﺭ ﺍﻧﺴﺎﻥ ﻧﻴﮑﻮ &= #64404;ﺮﺩﺩ،ﮐﻪ ﻧﺘﻴﺠﻪ ﺣﺼﻮﻝ &= #65175;ﮑﺎﻣﻞ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ. ﮐﻪ ﺗﻦ ﺍﻳ= ;ﻦ ﻋﺒﺎﺭﺍﺕ ﺟﺪﻳ&#= 65194; ﺭﺍ ﻣﻴﻴﺎﺑﺪ.ﮔ&= #65262;ﺋﻰ ﻧﻔس ﺣﻴﻮﺍﻧﻰ= 548;ﻭﺍﺳﻄﻪ ﺑﻴﻦ ﺗﻦ ﻭ ﺫﻫﻦ= ،ﻳﺎ ﻋﻘﻞ ﺍﻟﻬﻰ ﻣﻴ&= #65170;ﺎﺷﺪ ﻭﺣﺘﻰ ﻣﻴﺘﻮﺍ&#= 65253; ﺍﺯ ﺩﻳﺪ ﻭﺣﺪﺕ = ﻭﺟﻮﺩﻯ،ﺗﻦ ﻭﺫﻫﻨﻰ ﻭﻧﻔس &#= 65261; ﺭﻭﺡ ﻭﺣﺘﻰ ﺍﺭ&= #65261;ﺍﺡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﻰ ﻧﻬﺎﻳﺖ ﺭﺍ&= #1548;ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﺑ&= #65166; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65166; ﮐﻤﻚ ﺑﮑﺎﺭ ﻣﺮ&= #65165;تب اﻟﻬﻰ ﮐﺮﺩه اA= 267;ﻢ.ﻭﺍلاّ ﻣﺠﺎﺯﺍﺕ ﮐﺎﺭ&#= 65251;ﺎﺋﻰ ﻭﻣﺠﺮﻡ ﺷﺪﻥ ﺑ&= #65184;ﻬﻨّﻢ، ﻳﺎ ﺟﻬﺎﻧﻮﻡ ﺟ&= #65260;ﺎﻥ ﺩﺭ ﻋﺬﺍﺏ ﺯﻧﺪ&= #64404;ﻰ ﻫﺎﻯ ﺳﺨﺖ ﺍﻧﻮ&= #65165;ﻉ ﺣﻴﻮﺍﻧﻰ ﻭ ﮔﻴ&= #65166;ﻫﻰ ﻭ ﺑﺪﺗﺮ ﻣﻴﺮﺳ&= #65194;.ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷاه ها ﺩﺭ A= 153;ﻳﻨﺪه ﻫﺎ، ﺗﺎ ﺑﺎﺯ ﺩ&= #65197;ﻧﻮﻉ ﺑﺸﺮی ﻤﺠﺪﺩ ﻫ&#= 65252;ﻴﻦ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65261; ﻃﺒﻴﻌﻰ ﻫﻤﻪ ﺍ&= #65197;ﻭﺍﺡ،ﻳﺎ ﺍﺻﻞ ﺍﻟﻬﻰ ﺧﻮ&= #65193;،ﻣﺪﺍﻡ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #64400;ﻤﺎﻝ ﺃﺭﺑﺎﺏ ﻧﻮﻉ ﺧ&= #65262;ﺩ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺩﺭ = ﻧﻮﻉ ﺑﺸﺮﻯ،ﺑﻨﻮﺭ = 5239;ﺎﺋم ﻮﺭﻭﺡ ﺍﻟﻬﻰ ﻣ&= #65268;ﺮﺳﻴﻢ.ﻭﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ برسیم . ﻭﻫﻤﭽʌ= 56;ﺎﻥ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺭ&= #65169;ﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ در پیش هست، ﺗ&= #65166; فرضا ﺑﻨﻮﺭ ﺍʌ= 47;ﺄﻧﻮﺍﺭ ﻭﺭﻭﺡ ﺍﻟﺄﺭﻭ&#= 65165;ﺡ ﺍﻟﻠﻪ ﺭبّ اﻟA= 156;ﺭﺑﺎب رسید،ﻭﺍﻳﻨﻬ= ﻤﺎﻧﻰ ﺻﻔﺎت الله ﺮᥴ= 5; ﻳﺎﻓﺖ.ﻭﺑﺘﺪﺭ= ;ﻳﺞ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﺑﻰ ﺍﻧﺘﻬﺎ،ﺍ= 5267;ﻦ ﺗﺸﺒّﻪ ﺗﺪﺭﻳ= 5184;ﻰ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺍﺩﺍ&#= 65251;ﻪ ﺩﺍﺭﺩ.ﻣﻴﮕﻮﻳ&#= 65256;ﺪ ﻧﻔس ﺑﺘﻦ ﺻﻮﺭ&#= 65173; ﻣﻴﺪﻫﺪ. ﮐﻪ ﺷﺎ= ﻳﺪ ﻣﻨﻈﻮﺭ ﮊﻧﺘﻴ&#= 65242; ﺟﺴﻤﺎﻧﻰ ﻧﻄﻔ&#= 65258; ﻫﺮ ﺳﻠﻮﻝ ﺍﺳﺖ.= ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65235;ﻌﻠﻰ، ﻫﺮ ﻳﻚ ﺗﻨﻈﻴﻢ = ﮐﻨﻨﺪﻩ ﮐﺎﺭ ﺍﻳﻦ ﮊﻧﺘ&= #65268;ﻚ ﺟﺴﻤﺎﻧﻰ ﺍﺳﺖ.&= #65267;ﻌﻨﻰ ﺭﻭﺡ ﺍﻟﻬﻰ ﺑﺨ&= #65212;ﻮﺹ ﺭﻭﺡ ﺳﺎﻟﻚ،ﮐ= 5258; ﮐﻤﺎﻟﺎﺗﻰ ﺍﻟ&#= 65260;ﻰ ﻳﺎﻓﺘﻪ ﺍﺳﺖ،= 5169;ﺘﺪﺭﻳﺞ ﺩﺭ ﺗﻨﻈﻴﻢ ﻧﻈ&= #65166;ﻡ ﺟﺴﻢ ﻭﺫﻫﻦ،ﺍ= 5255;ﺴﺎﻥ ﺭﺍ ﺁﻣﺎﺩه ﺘﺮ&#= 65251;ﻴﮑﻨﺪ.ﻭ ﺍلاّ ﻋﻠﻮﻡ ﻭ = 5235;ﻠﺴﻔﻪ،ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺎ = ﺗﻮﺭﻡ ﺍﻓﻘﻰﺧﻮﺩ،ﺍA= 199; ﺩﺍﻧﺴﺘﻨﻰ ﻫﺎ&#= 65263; ﺧﻮﺏ ﻭ ﺑﺪ ﻭﺍﻟ= ﻬﻰ ﻧﺎﺗﻮﺍﻥ ﻣﻴﮑ&#= 65256;ﺪ.ﺩﺭﺣﺮﮐﺖ ﺻﺪ ﮐﻴﻠﻮ ﻃﻠﺎ = ﺑﺎ ﺧﻮﺩ ﺑﺮﺩﻥ،ﻣ= 5256;ﺠﺮ ﺑﺤﺮﮐﺖ ﻗﺪﻣﻰ &= #65259;ﻢ ﻧﻤﻴﺸﻮﺩ.ﻭ ﺑﺎ&= #65247;ﺄﺧﺮﻩ ﭘس ﺍﺯ ﺗﻮﻟﺪ ﺍ&= #65203;ﺖ،ﮐﻪ ﺟﺴﻢ ﮐﻤﺎﻝ ﻣﻨ&= #65166;ﺳﺐ ﮊﻧﺘﻴﻚ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﻴﺎﺑﺪ. ﻭ ﻧﺎ= ﺧﻮﺩﺁﮔﺎﻩ ﻭﺧﻮﺩﺁﮔﺎﻩ ﺫ&#= 65259;ﻦ، ﮐﻤﺎﻝ ﺧﻮﺩﺭﺍ &= #65255;ﺘﻴﺠﻪ ﮐﻤﺎﻟﺎﺕ ﺭﻭﺍ&#= 65253; ﺣﻴﻮﺍﻧﻰ ﻧﺘﻴ&#= 65184;ﻪ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭ ﺑ= ﺎﻟﺄﺧﺮﻩ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ،ﺁﻧﻬﻢ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65247;ﺎﻳﺖ،ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﮐﻤﺎ&#= 65245; ﺷﻬﻮﺩﻯ ﻣﺮﺍﺗ&#= 65168; ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ ﺭﺍ ﻣﻴﻴﺎﺑﺪ.ﻭ&= #65193;ﺭ ﻧﻬﺎﻳت اﮔﺮ ﭼ= 5256;ﺎن ﭙﻴش ﺮﻓتی ﺴﻠA= 262;ﮐﻰ ﺑﻮﺩ، ﺩﺭﻭﻟﺎ= 5267;ت ﻤﺤﻤﺪ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢ،ﻭ ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ= ﺑﻌﺮش ﺮﺣﻤﺎﻥ ﻫﻢ ﻣﻴ&= #65198;ﺳﺪ. ﺗﮑﺎﻣﻞ ﺍﻓﻘﻰ &= #65261;ﮐﻤّﻰ ﻭﻧﻴﻤﻪ ﮐﻤّﻰ &#= 65251;ﻌﻨﻮﻯ، ﻣﻌﻴﺎﺭﺗﮑﺎﻣ= 5246; ﺭﻭﺣﻰ ﻭﻣﻌﻨﻮ&#= 65263; ﻭﻣﻴﻨﻮﻯ ﻭ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﺭﻭﺡ = ﺣﻴﻮﺍﻧﻴﺎﻧﺴ= 5166;ﻥ ﻋﺎﺩﻯ.ﺑﺎ ﺗﺤﺮ&= #65267;ﻚ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺧﻮﺩ، ﺍ&#= 65255;ﮕﻴﺰه ﺴﺎﺯ ﻧﻔس ﻭ ﺭﻭ&= #65165;ن ﺒﺮﺍﻯ ﺗﺄثیر A= 193;ﺭ ﺫﻫﻦ ﻭ ﺗﻦ ʋ= 65;ﻧﺴﺎﻧﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺳﺎ= ﻟﻚ ﺍﻧﮕﻴﺰﻩ ﻣﺎﺩ&#= 65263; ﻧﻔس ﺣﻴﻮﺍﻧﻰ= 548;ﻭ ﻋﺎﺩﺍﺕ ﻭ ﻋﻘﺪ&= #65257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎ ﻭﺳﺎﻳﺒﺮﻧﺘﻴ= 5242; ﻫﺎﻯ ﺭﻓﺘﺎﺭﻯ &= #65261;ﮔﻔﺘﺎﺭﻯ ﻭ ﮐﺮﺩﺍﺭی ﺨﻮ&#= 65193;ﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ،= 5175;ﺎ ﺑﺘﻘﻠﻴﺪ ﭘﻴﺮ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ &= #65191;ﺪﺍﻭﻧﺪ. ﺷﻬﻮﺩﺍﻟﻬﻰ ﮐ&#= 65166;ﻣﻠﺎﻥ ﻭ ﺗﺸﺒّﻪ ﺻﻔﺎ&#= 65175;ﻰ ﺑﺎ ﻣﺮﺍﺗب اﻟ= 5260;ﻰ ﺭﺍ ﺑﻴﺎﺑﺪ.ﺯﻳ&= #65198;ﺍ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65187;ﻴﻮﺍﻧﻰ،ﺍﺑʋ= 76;ﺪﺍ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65169;ﺸﺮﻯ،ﻭ ﺳﭙس ﺒﺎﻧﮕﻴﺰ= 5257; ﻫﺎﻯ ﺍﻟﻬﻰ،ﺍ= 5199; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺗﺒﺪﻳﻞ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﺍﻧﻌﮑﺎس ﺷﺮﻃﻰ،ﺭﺍﻩ ﺗ= 5228;ﻠﻴﻢ ﺧُﺮﺍﻓﺎت اﺳʋ= 74;.(ﺗﺠﺮبه ﻮﺧﻄﺎ و مجازات) ﮐﻪ ﭼ᥾= 2;ﻥ ﻳﻚ ﺑﺎﺭ ﺿﺮﺭﻯ = ﻭ ﺳﻮﺧﺘﻰ ﺍﺯ ﺁﺗ&= #65206; ﺭﺳﻴﺪ،ﻫﺮﮔﺰ = 5169;ﺪﺍﻥ ﺗکرار ﻧﻤﻴﺸ᥾= 2;ﺩ ﺍﻳﻦ ﺭﻭﺵ ﺗﻌﻠ&= #65268;ﻢ ﻃﺒﻴﻌﻰ حیوان= ;ات ﺩﺭ ﻃﻔﻞ ﺍﻧﺴﺎ&= #65253; ﻧﻴﺰ ﻫﺴﺖ.ﻳﺎ ﺍ= ﮔﺮ ﺭﻭﺷﻬﺎﻯ ﺗﻌﻠ&#= 65268;ﻢ ﺗﻠﻘﻴﻦ ﻣﺤﺼّ= 5248;ﻴﻦ ﺩﺳﺖ ﺑﺪﻫﺪ ﻭ ﺩ= ﺭ ﺯﻧﺪﮔﻰ ﺗﻌﻠﻴ&#= 65250; ﻳﺎ ﺗﺠﺮﺑﻪ ﺗﺄ&= #65251;ﻠﻰ ﺑﻴﺎﺑﺪ.ﻭ ﺩﺭ ﺳ= ﻠﻮﻙ ﺑﺎ ﻭﻟﺎﻳﺖ ﺭﻭ&= #65205; ﺗﻌﻠﻴﻢ (ﻧﻴﻤﻪ = ﺍﺭﺍﺩﻯ) ﮐﻨﺘﺮﻝ ﻧﻔس ﺮ&#= 65165; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﺷﺎﻳﺪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺍﺳﺖ ﮐﻪ ﺍﻧﻮﺍ&= #65225; ﺗﺠﺎﺭﺏ ﺗﻌﻠﻴ&#= 1605; اﺭﺍﺩﻯ ﻧﺎﻣﻔ= 5260;ﻮﻡ ﻣﺎ ﺻﻮﺭﺕ ﮔﻴﺮ&= #65193;.ﻭ ﻟﺬﺍ ﺳﺎﻟﻚ ﮐﺎ&= #65197;ﻯ ﻣﻴﮑﻨﺪ،ﮐﻪ ﮐ= 5166;ﺭﻯ ﻧﮑﺮﺩﻩ ﺑﺎﺷﺪ.&= #64344;ﺎﺳﺦ ﺍﻧﮕﻴﺰﻩ ﺍﺯ ﺗ&= #65254; ﻭﺫﻫﻦ،ﺑﺮﺍﻯ = 5191;ﻮﺍﺳﺘﻪ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ،ﮔﻨﺎﻫA= 264; ﺍﺯ ﻋﻀﻮ ﻧﻴﺴﺖ.= ﺑﺎ ﻋﻴﺐ ﻧﻔس ﻭﺭﻭ&#= 65165;ﻥ ﺍﺳﺖ، ﻭ ﻧﻪ ﭼﻮ&= #65167; ﺩﺳﺘﻰ ﮐﻪ ﮐﻒ ﺩ= ﺳﺖ ﻭﭘﺎﻯ ﻣﻰ ﺯﻧﻨ&= #65194;.ﻭﺍﮔﺮ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕ= ﻴﺮﻳﻢ،ﺑﺪﻝ ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ&= #1548;ﻭ ﺣﺘﻰ ﺭﻭﺡ ﺍﻟﻬ&= #65264; ﺷﺪﻩ ﺳﺎﻟﮑﺎﻥ &= #65261;ﮐﺎﻣﻠﺎﻥ،ﺩʋ= 97; ﻫﻢ ﺍﺩﻏﺎﻡ ﻭ ﺗ= ﻠﻮ ﺍﻟﺄﺧﺮﻯ ﻣﺘﺪ&#= 65165;ﺧﻞ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺩﺭ= ﺷﻬﻮﺩ ﺑﺎﻟﺎﺗﺮ ﺑﺎﻳ&#= 65194; ﻣﺤﮑﻤﺘﺮ ﺑﺎﺷ&#= 65256;ﺪ.ﭘس ﺑﺮﺍﻯ ﺭﻭﺡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺑﺎﻳﺪ ﮐﺴ= ﺐ ﻭ ﺍﻗﺪﺍﻣﻰ ﮐﻨ&= #65268;ﻢ.ﻭﻧﻪ ﺭﺳﻴﺪﻥ ﺑﺨﻮﺍ&#= 65203;ﺘﻪ ﻫﺎﻯ ﻓﻄﺮﻯ ﺭﺩ&= #65257; ﻫﺎﻯ ﭘﺎﺋﻴﻦ ﺗ&= #65198;،ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺤ&= #65240;ﺎﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﻭﺗﻮﺣّ= 5206; ﻭﺣﻴﻮﺍﻧﻴّﺖA= 169;ﻴﺸﺘﺮﻣﻴﺒﺮﺩ= ;. ﺍﻓ= ﻠﺎﻃﻮﻥ ﻧﻔس ﺭﺍ ﺩﺭ ﺳﻪ = ﺟزء ﺧﻮﺍﻧﺪ،ﻳﮑﻰ = 5239;ﺪﺭﺕ ﺷﻬﻮﻯ ﺍﻃﺮﺍﻑ &= #65207;ﮑﻢ،ﮐﻪ(ﺣﻔﻆ ﺍﻋﺘﺪﺍﻝ)ﺁﻥ ﻓ&= #65216;ﻴﻠﺖ </spa= n>ﻭﮐﻤﻚ ﺑﻄﺒʌ= 68;ﻌت اﺳﺖ.ﮔﺮﭼﻪ ﻣﺒ&#= 65166;ﻟﻐﻪ ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﮐﻨ= ﺘﺮﻝ ﻭﺣﺘﻰ ﺗﺮﻙ ﺁﻥ&= #1548;ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﻭ = ﺗﻌﻠﻴم ﻮﺗﮑﺎﻣﻞ ﺭﻭﺡ &= #65193;ﺭ ﺳﺎﻟﻚ،ﻭ ﺑﻬﺒ= 5262;ﺩ ﺫﻫﻦ ﺩﺭﻣﺤﺼّ= 5246; ﻫﺮ ﺭﺷﺘﻪ ﻋﻠم&#= 1740; ﻮﺭﻧﮓ ﺁﻥ ﻗﻮّ&#= 65257; ﻏﻀﺒﻰ ﻧﻔس،ﮐA= 258; ﺟﻨﺒﻪ ﻓﻀﻴﻠﺖ &= #65153;ﻥ ﺷﺠﺎﻋﺖ ﺍﺳﺖ.ﻳ&= #65228;ﻨﻰ ﺗﺤﻘّﻖ ﻫﺪفم = 6;د،ﻭﻧﻪ ﺗﺮک کنترل ﺪﺭ= ; ﺁﺯﺍﺩﻯ ﺁﻥ.ﻭ ﺍﻟّﺎ ﺗﺒ&= #65194;ﻳﻞ ﺑﺘﻮﺣّﺶ ﻭ ﻗﻬ&#= 65240;ﺮﺍ ﻣﻴﮕﺮﺩﺩ.ﻭ ﻫﺮ&= #64380;ﻪ ﻫﺪﻑ ﻣﻨﺪ ﺑﺎﺷ&= #65194;،ﻓﻀﻴﻠﺖ ﻭﺗﮑﺎﻣﻞ ﺍﺳﺖ. = ﺑویژه ﻫﺪﻑ ﻧﺠﺎﺕ ﺍﺯ = ﻣﻘﺎﻡ ﻧﻮﻉ ﺑﺸﺮﻯ، ﻭ&#= 65175;ﺮﻙ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺣ&= #65268;ﻮﺍﻧﻰ ﻭ ﺻﻔﺎﺕ ﺁﻥ،ﻭ &= #65255;ﻴﺰ ﺗﺮﻙ ﺻﻔﺎﺕ ﻧﻮ&= #65225; ﺑﺸﺮﻯ،ﮐﻪ ﺧﻮ= 5193; ﻫﻤﭽﻨﺎﻥ ﺣﻴﻮ&#= 65165;ﻧﻴّﺖ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﭘس ﺑﺎﻋث ﻗﻬﻘﺮﺍ= 5263; ﺭﻭﺡ ﭘس اﺯ ﻣﺮ&#= 64402; ﻣﻴﺸﻮﺩ،ﻭﻧﻪ = 5197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ.ﺩﺭ = ﺭﺳﻴﺪﻥ ﺑﻬﺪﻑ ﻧﻬﺎﺋﻰ &= #65219;ﺒﻴﻌﻰ ﻭ ﻓﻄﺮﻯ ﺭﻭﺡ<s= pan dir=3DLTR> </spa= n>ﺍﻧﺴﺎﻧﻰ،ﺩ= ;ﺭ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﺻﻔﺎﺕ ﻭ ﺍﺧﻠﺎ&= #65237; ﻭ ﻋﻘﻞ ﻭﻣﻘﺎﻡ = ﺍﻟﻬﻰ.ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺍ&= #65267;ﺪﺁﻝ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ، ﺩﺭﺭﺏ= 617; ﺍﻟﻨﻮﻉ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس .ﻭ ﺟزء ﺳﻮﻡ ﻧﻔ&= #1587; ﺭﺍ ﺍﻓﻠﺎﻃﻮﻥ &= #65255;ﻴﺮﻭی عاﻗﻠﻪ ﺧﻮﺍﻧA= 194;ﻩ.ﮐﻪ ﻓﮑﺮ ﺗﻨﻬﺎ ﻗﺴ&= #65252;ﺖ ﻓﻨﺎ ﻧﺎ ﭘﺬﻳﺮ = ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﻧﻴﺮﻭ ﭘس &= #65165;ﺯ ﮐﻨﺘﺮﻝ ﺷﻬﻮﺗ&#= 65260;ﺎﻯ ﻧﻔﺴﺎﻧﻰ،ﻭﮐA= 256;ﺘﺮﻝ ﻧﻴﺮﻭﻫﺎﻯ ﻏﻀ&#= 65170;ﻰ ﻭﻓﻌّﺎﻝ تن ﻮA= 195;ﻫن ﻤﻨﺠﺮ ﺑﺮﺳﻴﺪ&#= 65253; ﺑﻌﻘل اﻟﻬﻰ،ʋ= 93;ﺭ ﻣﺮﺣﻠﻪ ﻧﻬﺎﺋ&#= 65264; ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ،ﺑﺮﻭﺵ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﺍﺳﺖ.ﮐﻪ ﺑﻌﻘﻞ = ﮐﻞ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194; .ﮔﺮﭼﻪ ﻋﻘﻠﻬﺎ&= #65263; ﺑﺮﺗﺮ،ﺩﺭ ﻣﺮ= 5165;ﺗﺐ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ &#= 65169;ﺨﻠﻖ،ﻭﻳﺎ ﺩﺭ ﺭﺟﻌﺘﻬﺎﻯ &= #65235;ﺮﺍﻭﺍﻥ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ.ﺗﺎ ﻓﺮﺿﺎ = ﺑﻌﻘﻞ ﻣﻄﻠﻖ ﺍﻟﻬﻰ ﺭ&= #65167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺭﺳ&#= 65268;ﺪ.ﮐﻪ ﺩﺭ ﺍﺑﺪﻳّﺖ ﺑ&#= 65166;ﻳﺪ ﺭﺳﻴﺪ.ﺁﻧﮕﺎﻩ &= #64400;ﻪ ﻓﺮﻣﺎﻥ(ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ)ﺍﻟﻬﻰ ﺑﭙﺎﻳﺎﻥ ﺧﻮﺍ&#= 65203;ﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺭﺳﻴ&#= 65194;ه است. ﺁﻧﮕﺎﻩ ﭼ= 5262;ﻥ ﺭﻭﺣﻰ ﺭﺳﻴﺪﻩ &= #65169;ﺎﻟﻠﻪ،ﭼﻮﻥ ﺍﻟﻠﻪ ﻭﮐﻤﺎل اﻭ،ﺁﻏﺎﺯ ﺧﺪA= 165;ﺋﻰ ﮐﺮﺩﻥ ﺍﻭ ﺩﺭ ﻳ= ﻚ ﻋﺎﻟﻢ ﺩﻳﮕﺮی &#= 65262;ﻓﺮﻣﺎﻥ ﺟﺪﻳﺪ ﺧﺪﺍﻭﻧ&#= 65194;(ﻫﻮ)ﺩﺭﻋﻤّاœ= 9;،ﺑﻌﻨﻮﺍﻥ ﺻﺎﺩﺭﺍﻭﻝ ﺟﺪ&#= 65267;ﺪی ﻤﺎﻧﻨﺪ ﺍﻟﻠﻪ&#= 1548; ﺩﺭﻳﻚ ﻗﺴﻤﺖ ﺩ&= #65267;ﮕﺮﻯ،ﺑﻴﺮﻭʌ= 53; ﺍﺯ ﻫﺴﺘﻰ ﻣﺨﺘ&= #65248;ﻒ ﺗﺎﺑﻊ ﺍﻟﻠﻪ،= 5169;ﺨﺪﺍﺋﻰ ﻭ ﺍﻟﻮﻫﻴّﺖ ﺧ&#= 65262;ﺩ ﺑﭙﺮﺩﺍﺯﺩ.ﮔﺮ&#= 64380;ﻪ ﻓﻌﻠﺎ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﺩﺭ ﮐﻤﺎﻝ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ،ﺑﺮﺑﻮﺑ᥾= 8;ّﺖ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩ ﻭ ﺗﺎﺯﻧﺪﻩ ﻫﺴ&= #65176;ﻨﺪ ﻣﻴﭙﺮﺩﺍﺯﺩ. ﺍ&= #65247;ﺒﺘﻪ ﻓﻀﻴﻠﺖ ﻫﺎ،ﺑ= 5252;ﻔﻬﻮﻡ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65255;ﻴﺴﺖ.ﮐﻪ ﻳﺎ ﺻﺎﺩﻕ ﻧﺴﺒ&= #65264; ﺍﺳﺖ،ﻭﻳﺎ ﮐﺎ= 5195;ﺏ.ﺑﻠﮑﻪ ﻓﻀﻴﻠﺘﻰ ﺍﻟﻬ&#= 65264;،ﻳﻌﻨﻰ ﺭﺳﻴﺪﻥ ﺑﻤﻘﺎ&#= 65249; ﻧﻮﻋﻰ ﻭﺭﻭﺣﻰ&#= 65169;ﺮﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺩﺭ= ; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﺳﻴﺪﻥ ﺍﺳﺖ. ﺩ= ﺭﺍﻧﺒﻴﺎﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65193;ﻳﮕﺮی ﺒﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﺑﺎ ﺍﻭﻟﻴﺎﻯ = ﺍﻟﻬﻰ ﺁﻥ ﻭﻟﺎﻳﺘﻬﺎ. = ﺍﻟﺒﺘﻪ ﺗﻘﺮّﺏ ﺑﺨﺪﺍ &#= 65261; ﺑﻬﺒﻮﺩ ﻣﻘﺎﻡ &= #65227;ﻘﻞ ﻭﺭﻭﺍﻥ ﻭﻭﺟﻮ&#= 65193;،ﻭ ﺣﺘﻰ ﻓﺼﻞ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻋﺎﻗﻠﺎﻥ ﺁﻥ ﺑ&= #65260;ﺘﺮ ﻣﻴﺸﻮﺩ،ﻭﺑﺸA= 260;ﻮﺩﻫﺎی اﻟﻬﻰ ﻧﻮﺭ ﻓﺎ&#= 65219;ﻤﻰ ﻳﺎ ﻧﻮﺭ ﻣﺮﺗﻀ&= #65262;ﻯ ﻭ ﻳﺎ ﻧﻮﺭ ﻣﺼﻄ= ﻔﻮﻯ ﻣﻴﺮﺳﻨﺪ، ﻭﻟ= 5264; </spa= n>ﺑﻨﻮﺭ ﻗﺎﺋʌ= 50; ﻧﻤﻴﺮﺳﻨﺪ ﺍﺳﺎﻣﻰ ﺷﻬﻮﺩ &= #65251;ﻘﺪﻣﺎﺗﻰ ﺭﺍ ﺑﺮﺣﺴﺐ ﺗﺴ&= #65252;ﻴﻪ ﻣﺤﻤﺪﻯ،ﺩﺭ ﭘ= 5256;ﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﻣﻴ= ﮕﻮﺋﻴﻢ. ﻭ ﺍﻟّﺎ ﺩﺭ ﻫﺮ = ﻭﻟﺎﻳت الهی،ﻣﺮﺍﺗﺐ= ﺷﻬﻮﺩﻯ ﻣﻘﺪﻣﺎﺗﻰ ﻭﻧ&#= 65260;ﺎﺋﻰ ﺁﻧﻬﺎ، ﻭﺍﺳﺎ= 5251;ﻰ ﻣﺤﻞ ﺧﻮﺩ ﺭﺍ ﺩ= ﺍﺭﻧﺪ ﻣﺎﻧﻨﺪ ﺷﻴﻮﺍ&#= 65263; ﺑﻮﺩﺍ ﻭ ﺩﻏﺪﻭ&= #65263; ﺯﺭﺩﺷﺘﻰ ﻭﻣﺮ&#= 65267;ﻢ ﻣﺴﻴﺤﻰ ﻭﻓﺎﻃ&#= 65252;ﻪ ﻣﺤﻤﺪ،ﻭ ﺣﺘﻰ &#= 65199;ﻳﻨﺐ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ.که ﺪﺭ ﺍﺣﻮﺍﻝ ﺍﻳ&= #65254; ﻧﻮﻳﺴﻨﺪﻩ ﻣﻌ&#= 65198;ﻓﻰ ﺷﺪﻩ، ﻭﻭﻋﺪﻩ &#= 65175;ﻮﻟﺪ ﺭﺟﻌﺖ ﺑﻨﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253;، ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺑﻴﺸﺘﺮ ﺩﺍﺩﻩ &= #65165;ﺳﺖ.ﻭ ﺍﻳﻦ(ﺩﻭ ﻣﻬﺮﺑ&= #65166;ﻥ)ﻣﻴﺘﺮﺍﺋﻴ= 5204;ﻢ ﻧﻴﺰ،ﺗﺠﻠّﻰ A= 165;ﻳﻦ ﻣﺎﺩﺭﺍﻥ ﻧﻮﻋ&#= 65264; ﻭ ﺍﻟﻬﻰ ﺍﻧﺴﺎ&= #65253; ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻭ = ﺗﮑﺎﻣﻠﺎﺕ ﺳﻠﻮﮐﻰ،ﺑﺎ ﺍ= 5193;ﻳﺎﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65261;ﺩﺍﻧﺘﺎﻯ ﺁﺩﻡ ﻭﻣﻴﺘﺮﺍ&#= 65163;ﻴﺴﻢ ﻣﻴﺘﺮﺍ،ﻭﺑﻮA= 193;ﻳﺴﻢ ﺑﻮﺩﺍ،ﻭﺯﺭﺩA= 207;ﺘﻴﻢ ﺯﺭﺩﺷﺖ،ﻭﻣﺴA= 268;ﺤﻴّت عیسی ﻭﻣﺴﻠﻤᥴ= 6;نی درﺴﻠﻮﻙ ﻣﺤﻤA= 194;ﻯ ﺍﺳﺖ ﻭﻧﻪ ﻣﺴﻠ&= #65252;ﺎﻧﻰ ﺍﺳﻤﻰ ﻭ ﺭﺳﻤﻰ = ﻣﻌﺮﻭﻑ ﻗﺸﺮﻯ، ﭼﻪ ﺳﻨ&#= 1617;ﻰ ﺑﺎﺷﻨﺪ ﻳﺎ ﺷﻴ&= #65228;ﻰ ﻫﻤﺎﻥ (ﺍﺳﻠﺎﻣ&= #65264;) ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253;،ﺣﺘﻰ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻮ&#= 65203;ﻰ ﻭﻋﻴﺴﻰ ﻭ ﺗﻤﺎ&= #65249; ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ &= #65251;ﺤﻤﺪ ﻭ ﺑﻌﺪ ﺍﺯ ﻣﺤﻤ= ﺪ،ﻭ ﺣﺘﻰ ﻣﻬﺪﻯ ﻣﻮ&= #65227;ﻮﺩ(ﻣﺴﻠﻤﺎﻥ ﺩﺭ ﺗﺴﻠﻴﻢ)ﺳﻠ&= #65262;ﮐﻰ ﺑﻮﺩﻩ،ﮐﻪ ﺑﮑ= 5252;ﺎﻝ ﺷﻬﻮﺩی ﻤﻴﺮﺳ= 5256;ﺪ.ﺁﻧﮕﺎﻩ ﻣﺴﻠﻤﺎﻧﻰ ﻣؤ= 5251;ﻦ ﺷﺪﻩ،ﻭ(ﺍﻣّﻰ)= 5165;ﻭﻡ ﻭ ﻫﻮﻡ ﮐﺮﺩﻩ ﻣ= ﻴﺒﺎﺷﺪ.<o:p></o:p> = 5165;ﻓﻠﺎﻃﻮﻥ ﺍﺿﺎﻓﻪ ﻣﻴﮑﻨ&#= 65194;، ﺍﮔﺮ ﻫﺮﭼﻪ ﺍﻳ&= #65254; ﻧﻴﺮﻭﻫﺎﻯ ﺳﻪ &= #64404;ﺎﻧﻪ ﺻﻮﺭﺕ ﮔﻴﺮﻧﺪ&#= 1548;ﻳﻌﻨﻰ ﺩﺭ ﮐﻨﺘﺮﻝ ﻭ ﺍ= ﻋﺘﺪﺍﻝ ﻭ ﺷﺮﺍﻳﻂ ﻟﺎﺯ&= #65249; ﺭﻓﺘﺎﺭﻯ ﺩﺭ ﺳ&= #65248;ﻮﻙ ﮐﺴﺐ ﻭ ﺻﻮﺭﺕ ﮔ= ﻴﺮﺩ،ﻓﻀﻴﻠﺖ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻳﻌﻨﻰ ﻓﻀﺎﺋﻞ &= #65211;ﻔﺎﺗﻰ ﻭ ﺍﺧﻠﺎﻗﻰ ﻭ ﻋ= ﻘﻠﻰ ﻭﻣﻘﺎﻡ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺍﺣﻮﺍﻝ ﺭؤﻳ&#= 65166;ﺋﻰ ﻣﻠﮑﻮﺗﻰ ﺳﺮ ﻣ&= #65268;ﺮﺳﻨﺪ ﻭ ﻓﻀﻴﻠﺖ ﻭﺑﺮ&= #65175;ﺮﻯ ﻧﺴﺒﺖ ﺑﻔﺎﺿﻠ&#= 65166;ﻥ ﭘﻴﺸﻴﻦ،ﻭﻓﻀA= 166;ﻳﻞ ﻧﻴﮑﻮ ﻳﺎﻓﺘﻦ آنگاه (ﻋﺪﺍﻟ᥵= 4;) ﺩﺳﺖ ﺩﺍﺩﻩ ﺍﺳﺖ، ﭼ&#= 65258; ﻋﺪﺍﻟﺖ ﺩﺭ ﻣﻔ&= #65260;ﻮﻡ ﺍﺟﺘﻤﺎﻋﻰ،ﮐA= 258; ﺭﻫﺒﺮﺍﻥ ﻣﺮﺩ&#= 1605; هر ﺟﺎﻣﻌﻪ،ﺑʋ= 76;ﻮﺍﻧﺪ ﻋﻘﻞ ﺧﻮﺩﺭﺍ ﺑ&= #65166; ﮐﻨﺘﺮﻝ ﺷﻬﻮت= 607;ا ﻭ ﻏﻀﺒﻬﺎﺣﮑﻮ&#= 65251;ﺖ ﮐﻨﻨﺪ. ﺗﺎ ﺳﺘﻤ= ﻰ ﺑﻬﻢ ﻧﮑﻨﻨﺪ.ﺯ&= #65267;ﺮﺍ ﺳﺘﻢ ﺑﺪﻳﮕﺮﺍ&#= 65253; ﺩﻗﻴﻘﺎ &#= 65247;ﻔﻆ ﻣﻘﺎﺑﻞ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺡ ﺩﺭ ﻭﻟﺎﻳ&= #65176;ﻬﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﺑ= ﻘﻮﻝ ﺷﺎﻋﺮ ﻣﻰ ﺑﺨﻮ&= #65197; ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ &= #64404;ﻨﺎﻩ ﺍﺳﺖ،ﻭﻣﻨﺒﺮ = 5169;ﺴﻮﺯﺍﻥ، ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ &= #64404;ﻨﺎه اﺳﺖ،ﻭﻟﻰ ﻣﺮA= 193;ﻡ ﺁﺯﺍﺭﻯ ﻣﮑﻦ. ﮔ= ﻮﺋﻰ ﻫﻴﭻ ﮔﻨﺎﻫﻰ ﻧ&= #64401;ﺮﺩه اﺳﺖ. ﺯﻳﺮﺍ ﺍﻧ&= #65204;ﺎﻥ (ﺳﺎﻟﻢ ﺑﻰ ﺩﻳﻦ= ) ﻭﺿﻊ ﻧﻴﮑﻮﺋﻰ،ﻧﺴA= 170;ﺖ ﺑﺎﻧﺴﺎﻥ (ﻗﺸﺮ&= #65263; ﺑﺪ ﺩﻳﻦ) دارد = 4400;ﻪ ﻫﺰﺍﺭﺍﻥ ﺳﺘﻢ &= #65169;ﻨﺎﻡ ﺧﺪﺍﻭ ﺩﺳﺘﻮﺭ</= span> </spa= n>ﺧﺪﺍ ﺑﺮ ﻣﺮA= 193;ﻡ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮔ&= #65262;ﺋﻰ اینان ﻓﺮﺳﺘﺎ= ;ﺩﮔﺎﻥ ﺍﺑﻠﻴس ﺧﺪﺍﻭ= 5255;ﺪ ﻫﺴﺘﻨﺪ.ﮐﻪ ﭘﻴ&= #65166;ﻣﺒﺮ ﺁﻧﻬﺎ ﺭﺍ ﺍﺑﻠ&= #65268;س ﺩﺭﻟﺒﺎس کاﺫʋ= 67; ﺭﻭﺣﺎﻧﻴّﺖ،&= #65261; ﺗﻠﺒﻴس ﻓﺮﻳﺒ= 4401;ﺎﺭﻯ ﻭﺣﺘﻰ ﺍﻧﺒﻠﻴ&#= 65204;ﻰ ﺳﻴﺎﺳﺖ ﭘﻴﺸﻪ &= #65261;ﺟﺎﻩ ﻃﻠﺐ ﻫﺴﺘﻨﺪ.ﺩ&= #65197;ﻫﺮ ﺣﺎﻝ،ﻏﻴﺮ ﺍﺯ &#= 65165;ﻓﺮﺍﺩ ﺟﺎﻫﻞ ﺑﺮﺍﻯ ﻋ&= #65194;ﺍﻟﺖ، تنها ﺍﻳﻦ ﺳﺎʌ= 47;ﻚ ﺍﺳﺖ ﮐﻪ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﻭ ﺗﺤﻠﻴﻪ &= #65191;ﻮﻳﺸﺘﻦ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ&#= 1548;ﻭ ﺗﺤﻠﻴﻪ &#= 65169;ﺘﺠﻠّﻴﺎﺕ ﺷﻬﻮﺩﻯ،و ﺗﻌA= 194;ﻳﻞ ﺭﻭﺍﻥ ﻭ ﻫﺴﺘﻰ = صاحب ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﻣ&= #65268;ﮕﺮﺩﺩ.ﮐﻪ ﮔﻮﺋﻰ ﺗﻌﺪﻳﻞ &= #65251;ﻮﺟﻮﺩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺷﺪﻩ، ﺑﺠﺎﻯ ﮐ&#= 65166;ﺭﻣﺎﻫﺎﻯ ﻃﺒﻴﻌﻰ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺩﺭﮐﻤﺎ&#= 65245;،ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁﻧﻬﺎ&#= 65251;ﻴﺮﺳﺪ.ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻧﺴﺦ &= #65169;ﻬﺘﺮ ﺑﺸﺮﻯ، ﺑﺎ ﻭﻟ&#= 65166;ﻳﺖ ﻣﺤﻤﺪﻯ، ﻭﺣﺘ= 5264; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﻣﻴﺮﻭﺩ.<= o:p></o:p> = 5165;ﻓﻠﺎﻃﻮﻥ ﻋﺎﺭﻑ ﻭ ﺣﺘﻰ ﭘ= ﻴﺎﻣﺒﺮﻯ ﻣﻴﺘﺮﺍﺋﻰ ﻳﺎ &= #65199;ﺭﺩﺷﺘﻰ ﺑﻮﺩ،ﻭﺗﻔﺴﻴA= 198; ﻧﻈﺮﻳﺎﺕ ﻭﺣﮑ&#= 65252;ﺘﻬﺎﻯ ﭘﻴﺮ ﺧﻮﺩ ﺳﻘﺮ&= #65165;ﻁ ﺭﺍ ﻣﻴﮑﺮﺩ.ﻭﺁ&= #1579;اﺭﺳﻘﺮﺍﻁ ﻭﺗﻌﻠﻴم اﻓﻠA= 166;ﻃﻮﻥ ﺑﻤﺎ ﺭﺳﻴﺪﻩ ﺍ&= #65203;ﺖ.ﻭلی اﺭﺳﻄﻮ ﺷﺎﮔﺮ= 5193; ﭘﻴﻤﺎﻥ ﺷﮑﻦ ﺍ&= #65235;ﻠﺎﻃﻮﻥ ﺩﺭ ﺍﮐﺎﺩﻣﻰ ﺍ&= #65261;، ﻣﮑﺘﺐ ﻓﻠﺴﻔﻰ &= #65261;ﻣﺎﺩی ﺨﻮﺩﺭﺍ ﺑﺮﭘﺎ &= #64400;ﺮﺩ.ﮐﻪ ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ &= #65235;ﮑﺮﻯ ﻭ ﻣﻨﻄﻖ ﻭ ﺍﺧﻠ= ﺎﻕ ﺑﺸﺮﻯ ﻣﻠّﻰ ﺭ&#= 65165; ﺑﺮﺗﺮﻳﻦ</sp= an> &#= 65251;ﻴﺪﺍﻧﺴﺖ.ﻭ ﻣﺸﺎﻭﺭ ﺍﺳﮑﻨ&#= 65194;ﺭ ﻣﻘﺪﻭﻧﻰ ﺷﺪ،= 5261; ﺍﻃﺮﺍﻑ ﺟﻬﺎﻥ &= #64344;ﻴﺮﻭﺯﻣﻨﺪﺍA= 255;ﻪ ﺳﻔﺮ ﮐﺮﺩ،ﻭﻏ= 5166;ﺭﺕ ﮐﺘﺎﺑﺨﺎنه ه= 5; ﻧﻤﻮﺩ، ﺗﺎ ﺍﻧﺴﮑﻠﻮﭘ&#= 65268;ﺪﻯ ﺧﻮﺩ ﺭﺍ ﺑﻨﺎﻡ = ﻓﻴﺰﻳﻚ ﻭ ﻣﺘﺎﻓﻴﺰﻳﻚ &= #65169;ﻨﻮﻳﺴﺪ.ﮐﻪ ﺣﺘﻰ ﺍﮔﺮ ﺩﺭﺁ&= #65253; ﻣﺮﺣﻠﻪ ﮐﻤﺎل= 740; ﺪﺍﺷﺖ،ﮐﻤﺘﺮ = 5165;ﺯ ﮐﻤﺎﻝ ﻣﮑﺘب ا= 5235;ﻠﺎﻃﻮﻥ،ﭼﻪ ﺭﺳﺪ ﺑﮑﻤﺎﻟﺎ&#= 65173; ﻣﮑﺘﺐ ﻧﻮ ﺍﻓﻠ&= #65166;ﻃﻮﻧﻴﺎﻥ ﺑﻌﺪی ﺒﻮﺩ.ﮐﻪ &= #65267;ﻮﻧﺎﻧﻴﺎﻥ ﻣﺴﻴﺤﻰ &#= 65261; ﺳﭙس مکتب ﺍﺳﻠﺎﻣ᥾= 4; ﺍﻳﺮﺍﻧﻰ ﺭﺳﺪ،ﮐﻪ ﻣﺎ ﻣ&#= 65268;ﺸﻨﺎﺳﻴﻢ.ﻋﺮA= 235;ﺎﻥ ﺍﺳﻠﺎﻣﻰ ﻓﻌﻠ&#= 65264; ﺍﻳﺮﺍنی اﺳﺖ.@= 380;ﻮﻥ ﻣﺤﻤﺪ ﻧﻴﺰ ﺧﻮ&= #65193; ﻋﻀﻮﻯ ﺗﺮﺑﻴﺖ &= #65267;ﺎﻓﺘﻪ ﻣﮑﺘﺐ ﻋﺮﻓﺎﻥ &= #65165;ﺳﻠﺎﻣﻰ ﺯﺭﺩﺷﺘﻰ،ﻭ ﺑ= 5228;ﺪﺍ ﻣﺴﻴﺤﻴﺖ ﺑﻮﺩ.&= #65267;ﻬﻮﺩﻳّﺖ را ﺑﺎﻳﺪ ﺩﻧﺒ= 5166;ﻟﻪ روش ﺯﺭﺩﺷﺘﻰ A= 169;ﺪﺍﻧﻴﻢ .ﻭ ﺑﻨﻰ ﺍﺳﺮﺍﺋ= ﻴﻞ،ﺑﻌﻨﻮﺍﻥ ﺳﺎﻟﮑﺎنی که ʌ= 39;ﺼﺪ ﺍﺳﺮاء ﻭﻣﻌﺮA= 165;ﺝ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 1740; ﻤﻴﺮﻭﻧﺪ. ﮔﺮﭼ&= #65258; ﻓﺎﺻﻠﻪ بین ملل ﻳﻬﻮﺩی ﭘž= 7; ﺍﺯ ﺳﻘﻮﻁ ﺍﻭﺭﺷﻠ&#= 65268;ﻢ،ﻭ ﺁﺯﺍﺩﻯ ﺍﺯ ﺑﺎ&= #65169;ل ﻮﮐﺎﻣﻠﺎﻥ ﺑﻌ&#= 65194;ﻯ، ﺩﻧﺒﺎﻟﻪ ﺯﺭﺩ&#= 65207;ﺘﻴت ﻮﻣﺴحیّت ﺍﺯ ʋ= 53;ﻥ ﭘﻴﺪﺍ ﺷﺪ. که هممه ﺍﻧﺒﻴﺎ᥾= 3; ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺩﻧﺒﺎ&#= 65247;ﻪ ﻳﮑﺪﻳﮕﺮ، ﺩﺭ= 740;ک ﻣﮑﺘﺐ ﻋﺮﻓﺎﻧ&#= 65264; ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﻭ = ﺑﻘﻮﻝ ﻣﺤﻤﺪ،ﻣﻦ ﺑﮑ= 5252;ﻚ ﻋﻴﺴﻰ ﻣﺴﻴﺢ،= 5251;ﻮﻓﻖﺷﺪﻡ. ﺯﻳﺮﺍ ﺻﻮﺭﺕ ﻣ&= #65204;ﻴﺢ ﺭؤﻳﺎﺋﻰ ﺍﻭ،A= 207;ﻬﻮﺩ ﭼﻬﺎﺭﻡ ﻣﺴﻴﺢ</= span> </spa= n>را ﺪﺍﺷﺖ ﺑ᥽= 6;ﻮﺭﻣﺼﻄﻔﻮﻯ ﻭﺑﺮﺍﻯ نخستین ﺑﺎﺭ ﺭ= ;ﺳﻴﺪ. ﻫﻤﺎﻧﮕﻮنه ک = 7; ﻤﺤﻤﺪ ﺑﺎ ﺻﻮﺭﺕ ﻣﺮﺗ&= #65216;ﻮﻯ ﻣﺴﻴﺢ، ﺑﺠﺎﻯ &#= 65197;ﺳﻴﺪﻥ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263;، ﮐﻪ ﺍﻭﻟﻴ= ﺎﻯ ﻣﺴﻴﺤﻰ ﺁﻥ ﻋﺼ&= #65198; ﻣﻴﺮﺳﻴﺪﻧﺪ،A= 251;ﺤﻤﺪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ.&#= 64400;ﻪ ﻣﺴﻴﺢ ﺗﻨﻬﺎ ﺑ&= #65228;ﺮﺵ ﺁﻥ ﺭﺳﻴﺪﻩ ﺑﻮ&= #65193;،ﻭ ﺑﺒﺎﻟﺎﻯ ﺁﻥ ﻋ&= #65198;ﺵ ﻧﺮﻓﺖ ﺗﺎ ﻧﻮﺭ&= #65239;ﺎﺋﻢ ﺭﺍ ﺑﺒﻴﻨﺪ.ﻫﻤ&= #65166;ن گونه که ﻤﺤﻤﺪ= ; ﻧﻴﺰ </spa= n>ﻧﺘﻮﺍﻧﺴت ᥵= 0;ﺒﺎﻟﺎﻯ ﻋﺮش ﺮﺣﻤﺎﻥ ﺑ&#= 65198;ﻭﺩ، که ﺸﻬﻮﺩ ﻋﺮﺷ= 740; هفتم ﺍﻭ ﺑﺮﺍʌ= 63; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺍﻭ ﺑﻮﺩ.= ﻭﻟﻰ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ ﻳﺎﺁﺧﺮﻳﻦ ﻭﮐ&#= 65166;ﻣﻞ ﻣﺤﻤﺪﻯ ﺩﺭ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ،ﺑﺠﺎﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ،ﺑﻨﻮﺭ ﺷﻬﻮﺩی هفتم ᥷= 7;بّ ﺮﺣﻤﺎﻥ ﻣﻴﺮس= 583; ﻭﺧﻮﺩ ﺻﺎﺣﺐ ﺗ&= #65184;ﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﻗﺎﺋ&#= 65250; ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﮕ&= #65198;ﺩﺩ.ﻭﻟﺬﺍ ﻧﺎﻡ ﻗﺎﺋﻢ(ﺁﺧ&= #65198; ﺍﻟﺰﻣﺎﻥ)ﺭﺍ ﺩ&= #65165;ﺭﺩ،که ﺸﻬﻮﺩ ﺷﺸ= ﻢ ﺗﻤﺎﻡ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﺤﻤﺪﻯ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺍﺳﺖ.ﻭ ﻫﺮ ﺷﺎﻫ= ﺪ ﻗﺎﺋﻢ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ، ﺑﺮﺍﻯ &#= 64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ،ﻗ= 5166;ﺋم ﺯﻣﺎﻥ سالکان= ﺧﻮﺩ ﻫﺴﺖ ﻭﺗﺎ ﺯﻧﺪ&= #1607; ﺒﺎﺷﺪ.ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺑﺮﺍﻯﺳﻔﺮ ﺍﻟ&#= 65260;ﻰ ﻭﺳﻠﻮﻙ ﺧﻮﺩ،= 5169;ﺎﻳﺪ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ، ﻗﺎﺋﻢ ﺯﻣﺎﻥ ﺧ&= #65262;ﺩﺭﺍ ﺑﻴﺎﺑﻨﺪ،که ʌ= 62;ﺳﻴله ﺘﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﻭ ﮐﺴﺐ ﻫﺪﺍﻳﺖ = ﻭ ﻫُﺪﺍ ﻭﺷﻬﻮﺩ &#= 64400;ﻨﻨﺪ.ﻭﭘﻴﺮک= 5;مل ﻫﻤﺎن ﻘﺎﺋﻤﻰ است ﮐﻪ ﺍﻣﺎﻡ = 5193;ﻭﺍﺯﺩﻫﻢ ﺷﻴﻌﻴﺎﻥ ﺑﻨﺎ&#= 65249; ﺣُﺠّﺖ ﺑﻦ ﺍﻟ= 5188;ﺴﻦ ﻣﻴﺒﺎﺷﺪ.ﻭﺍل= 575;ّ حجّت بن الحس= 606; ﺩﺭ ﺍﺻﻞ ﺗﻮﻟﺪ&= #65263; ﺟﺴﻤﻰ ﺩﺭ ﺟﻬﺎ&= #65253; ﻧﺪﺍﺷﺖ،ﭼﻪ ﺭ= 5203;ﺪ ﮐﻪ در شش سالی= ﻏﻴﺒﺖ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴ&= #65174; ﺳﺎﻟﻪ ﮐﻨﺪ ﺯﻧ&= #65194;ﻩ ﺑﺎﺷﺪ،ﻭﺑﺎ ﺯ= 5253; ﻭﺑﭽﻪ، ﮐﻪ پد= 85; و شوهر ﻧﻤﻰ ﺑʌ= 68;ﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻫ&= #65198; ﺯﻣﺎﻥ، ﺍﻣﺎﻡ &#= 65199;ﻣﺎﻥ ﺧﻮﺩ ﺭﺍ،ﮐﻪ ﻳ&#= 64401;ﻰ ﺍﺯ ﺑﺎﻟﺎﺗﺮﻳ&#= 65254; دارنده ﻣﻘﺎﻡ= ﺍﻟﻬی زنده هر زمان &#= 65198;ﺍ ﺑﻴﻦ ﮐﺎﻣﻠﺎﻥ <= /span>۳۱۳ ﮔA= 166;ﻧﻪ میباشد،و ﺩﺭ &= #65207;ﻬﻮﺩ ﺩﻭﻡ حسنی ﺳﺎʌ= 47;ﻚ ﺑﺮؤﻳﺖ ﺍ&= #65261; ﻣﻴﺮﺳﺪ. ﻭ ﭼﻮﻥ= ﻫﺮﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ ﺣﺴﻴﻦ ﺯ&= #65251;ﺎﻥ ﺍﺳﺖ،ﻭﺗﻨﻬﺎ = 5169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;.ﻭﻟﻰ ﺍﻣﺎﻡ ﻫﺮ ﺯﻣﺎ&= #65253; ﺑﺎﻧﺘﺨﺎﺏ ﺧﺪ&#= 65165;ﻭﻧﺪ،ﭘﺮ ﺧﻴﺮﺗﺮﻳﻦ ﻭﺧ&#= 65262;ﺑﺘﺮﻳﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺯ&= #65255;ﺪﻩ،ﺑﺮﮔﺰﻳʋ= 94;ﻩ ﻣﻴﺸﻮﺩ. ﻭﺍﺯ ﺳ= ﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻏﺎﻳﺐ ﻣﻴ&= #64405;ﺮﺩﺩ.ﮐﻪ ﻏﻴﺒﺖ ﺻﻐﺮﺍ ﺍ&= #65203;ﺖ.ﻭﭼﻮﻥ ﺑﻤﻴﺮﺩ &#= 65231;ﻴﺒﺖ ﮐﺒﺮﺍﻯ ﺍﻭﺍﺳ&#= 65174;، ﻭ ﺁﻏﺎﺯ ﻏﻴﺒﺖ = ﺟﺎﻧﺸﻴﻦ ﻣﻨﺘﺨﺐ ﺟﺪﻳﺪ &= #65165;ﻟﻬﻰ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﺯ&= #65253; ﻭﻓﺮﺯﻧﺪ ﺩﺍﺭ&#= 65193;،ﻭﻣﻤﮑﻦ ﺍﺳﺖ،ﺯﻥ ﻭ ﻓﺮ&#= 65199;ﻧﺪﺍﻥ ﺣﺘﻰ ﻣﻌﺘﻘﺪ ﺑ&= #65192;ﺪﺍ ﻫﻢ ﻧﺒﺎﺷﻨﺪ. ﻭ= ﻟﻰ ﻣﻴﺪﺍﻧﻨﺪ ﭘﺪ&#= 65197;ﺷﺎﻥ ﺩﺭﻭﻳﺸﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺯﻧﺪﮔﻰ ﺧﺎﺹ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﺩ ﻭﻳﺎ ﺍﺧ&= #65248;ﺎﻕ بی ﺁﺯﺍﺭ ﺩﺍﺭ= 5193;.(ﺍﺧﺘﻴﺎﺭ)ﺍﻟ= 5260;ﻰ، ﭼﻮﻥ(ﺧﻴﺮ)ﺑﻴﺸ&= #65176;ﺮ ﺩﺍﺭﺩ.ﮐﻪ ﺁﻧﭽ&= #65258; ﻫﻤﻪ ﺧﻮﺑﺎﻥ ه&#= 1605;ه ﺩﺍﺭﻧﺪ ﺍﻭ ﺑﺘ&= #65256;ﻬﺎﺋﻰ ﺩﺍﺭﺩ ﻭﻟﺬﺍ(ﺍ&= #65255;ﺘﺨﺎﺏ) ﺍﺯ ﻟﻔﻆ(ﺧﻮﺏ) ﻓ= ;ﺎﺭﺳﻰ ﺩﺭﻯ ﻗﻮﻡ ﺯﺭﺩ&= #65207;ﺘﻰ ﺍﻟﺄﺻﻞ ﻗﺮﻳﺶ &= #65165;ﺳﺖ.ﻭ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﻭ&= #65165;ﮊﮔﺎﻥ ﺩﻳﻨﻰ ﺯﺭﺩﺷﺘ&#= 65264; ﺍﻭﺳﺘﺎﺋﻰ ﻭ ﺯ&= #65255;ﺪ ﺍﻭﺳﺘﺎ. ﮐﻪ ﻗﺮ= ﻳﺶ ﺯﻧﺪ ﺭﺍ( ﺯﺑﻮﺭ= ) ﻣﻴﮕﻔﺖ. ﻭﻧﻪ ﺯﺑﻮﺭﺗﻮ&#= 65197;ﺍﺕ،ﮐﻪ ﻣﺠﻤﻮﻋﻪ ﺩﻋﺎ&#= 65259;ﺎﻯ ﺩﺍﻭﺩ ﺧﻮﺵ ﺍﻟ&= #65188;ﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ.ﺍﻟ&= #65236;ﺎﻅ ﻋﺮﻓﺎﻧﻰ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ، ﻣﻌﺎ= 5255;ﻰ </spa= n>ﺧﺎﺹ ﺳﻠﻮﮐʌ= 64; ﺩﺍﺭﻧﺪ.ﻣﺎﻧ᥽= 6;ﺪ ﻣﺼﻄﻔﻰ که ﻤﻮ= 5197;ﺩ ﺍﺻﻄﻔﺎ ﻭﺑﺮﮔ&#= 65200;ﻳﺪﮔی ﺨﺪﺍ ﺑﺨﺎﻃﺮ<sp= an dir=3DLTR> ﺻَﻔﺎ ﻭ ﺻ= ُﻔﻪ ﻧﺸﻴﻨﻰ ﻭ ﺻﻮﻓ&= #65264; ﮔﺮﻯ ﻭ ﺻﻮف ﭙﻮ&= #1588;ی اﻭ ﺍﺳﺖ.ﺣﺴﻴﻦ &= #65267;ﻌﻨﻰ ﺣﺴﻨﻚ،ﻭ ﺣﺴﻦ &#= 65267;ﻌﻨﻰ ﮐﺎﻣﻞ ﺗﺤﺴﻴﻦ &= #65261; ﺑﻬﺒﻮﺩﻯ ﻳﺎﻓ&#= 65176;ﻪ،ﻭ ﻓﺎﻃﻤﻰ ﻳﻌﻨﻰ سالک (ﻓَﻄﻢ)ﻭ @= 344;ﺎﻳﺎﻥ ﺩﺍﺩﻩ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﮐﻪ ﺗﺮﻙ ﻋ= ;ﺰﻟﺘﮕﺎﻩ ﺧﻮﺩ ﻣﻴﮑﻨﺪ.ﻭ&= #65251;ﺮﺗﻀﻰ ﻳﻌﻨﻰ ﻣﻮﺭﺩ ﺍ&= #65197;ﺗﻀﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﺳﺖ. ﻫﻤﻴﺸﻪ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ۳۱۳ ﻭﻟ᥾= 4;ّ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺩ&= #65197; ﺟﻬﺎﻥ ﻫﺴتند. = 608;ﭼﻮﻥ ﺳﺘﺎﺭﮔﺎﻧﻰ ﮐ&#= 65258; ﺍﮔﺮﺑﻴﮑﻰ ﺍﺯ &= #65153;ﻧﻬﺎ ﺍِﻫﺘﺪﺍ ﺷﻮﺩ &#= 65169;ﻬُﺪﺍ ﻭ ﺷﻬﻮﺩ ﻭ ﺗﺠﻠ= ّﻰ ﻳَﻬﻮِﻩ ﻣﻴﺮA= 203;ﻨﺪ.ﻭﺗﻨﻬﺎ ﻳﻚ ﺍﻣﺎﻡ ﺯﻣﺎ&= #65253;.ﻭ(ﺁﻳت اﻟﻠﻪ) واقعی بوده و ﻫﺮ ﮐﺎʌ= 51;ﻠﻰ ﻭﺳﻴﻠﻪ ﺣﺞّ ﺃ&#= 64400;ﺒﺮ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ و (ﺣُﺠّﺖ) ﺧﺪﺍ &= #1574; اسلام تسلیم= 40; ﻫﺴﺘﻨﺪ.ﻭﻧﻪ ﻫﺮ ﺁﺧﻮﻧﺪﻯ ﮐ&= #65258; ﺑﺮ ﺳﺮﻭﮐﻠّﻪ= 5259;ﻢﻣﻴﺰﻧﻨﺪ،ﮐ= ;ﻪﺍﻳﻦﻋﻨﺎﻭﻳ&#= 65254;ﺭﺍﺑﻴﺎﺑﻨﺪ.<o:p= ></o:p> = 5197;ﻭﺍﻗﻴّﻮﻥ ﻭ ﻋﺮﻓﺎﻯ ﺑﻌﺪ&= #65263;، ﺗﻌﺪﻳﻠﺎﺗﻰ ﺩ&#= 65197; ﻧﻈﺮﻳّﻪ ﻧﻔس = 5267;ﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻧﺴﺎﻥ، ﺩﺭ ﻣﮑﺘﺐ ﺍﻓﻠ&= #65166;ﻃﻮﻥ ﻧﻤﻮﺩﻧﺪ.ﻭ ﺍل&#= 1575;ّ ﻣﺎﺩﻳﻮﻥ ﺑﻌﺪ &= #65165;ﺯ ﺍﺭﺳﻄﻮ، ﺣﺘﻰ &#= 65169;ﺎ ﺍﻋﺘﺮﺍﻑ ﺑﻮﺟ&#= 65262;ﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﻣﺨﺎﻟﻒ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺍﻣﮑﺎﻥ ﺩﻳﺪﺍﺭ ﻭﻟﻘﺎ&#= 65263; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261; ﺷﻬﻮﺩﻯ ﺑﻮﺩﻩ &= #65261;ﻫﺴﺘﻨﺪ،ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﻧﻴﺰ &= #65193;ﺭ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩ&#= 65263; ﻣﺎﺗﺮﻳﺎﻟﻴﺴ= 5174;، ﻭ ﻳﺎ ﺩﻳﺎﻟﮑﺘ&= #65268;ﻚ ﻣﺎﺗﺮﻳﺎﻟﻴﺴ= 5176;ﻰ میباشند.ﻭ ﻧﻴ= ﺰ ﺩﺭ ﻗﺸﺮﻳّﻮن = 5251;ﺬﻫﺒﻰ ﻫﻤﻪ ﺍﺩﻳﺎﻥ ﻭ = ﮐﻠﻴﺴﺎ ﻫﺎ،ﻭﺁﺧﻮﻧﺪA= 259;ﺎﻯ ﺳﻨّﻰ ﺑﺪﻭﻥ ﺳ&#= 65256;ّﺖ ﭘﻴﺎﻣﺒﺮ یعن®= 0; ﻫﻤﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺳِﻨت (ﺒﺪﻭﻥ ﺗﺸﺪﻳﺪ)= ﻭﻣﻘﺪّس ﺷﺪﻥ،ﻭ ﺷﻴﻌﻪ &#= 65227;ﻠﻰّ که ﺒﺪﻭﻥ ﺷﻌﺎ= 5225; ﺍﻧﻮﺍﺭ ﺷﻬﻮﺩ&#= 65263; ﺑﻨﺎﻡ ﭘﻨﺞ ﺗﻦ = ﺁﻟﻌﺒﺎ ﻫﺴﺘﻨﺪ.پس هم«= 1;ی ﺁﻧﺎﻥ، ﺑﻘﻮﻝ &#= 65165;ﻣﺎﻡ ﺭﺿﺎ ﻣُﺸﺮِﻙ = 5259;ﺴﺘﻨﺪ،ﮐﻪ ﺑﻨﺎﻡ ﺧﺪﺍ ﻭ ﺍ= ﻋﺘﻘﺎﺩ ﺑﻮﻯ،ﺑﺎﺯ ﺳﺘ= 5252;ﮑﺎﺭﻯ به ﺧﻠﻖ ﻣﻴﮑﻨ= 5256;ﺪ ﻭ ﺃﺻﻞ ﺣﻖ ﺍﺧﺘ= ﻴﺎﺭ ﺁﺯﺍﺩ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺭﺍ،ﺑﺮﺍﻯ ﺩﻳ= 5254; ﻭﺭﺯﻯ ﺑﺪﻭﻥ ﺍ&= #64400;ﺮﺍﻩ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻣ&= #65268;ﮕﻴﺮﻧﺪ.ﻭ ﺑﺎ ﺗﺎﺯﻳﺎﻧﻪ &= #65261; ﻣﺴﻠﺴﻞ،ﻭ ﺣﺘ= 5264; ﺑﻤﺐ ﺃﺗﻢ ﻭ تر&#= 1608;رهای ﻣﻴﮑﺮُﺑﻰ ﻭ ﺳ&#= 65252;ّﻰ، ﻣﻴﺨﻮﺍﻫﻨﺪ ﻣ&#= 65198;ﺩﻡ ﺧﻮﺩ ﻭﺟﻬﺎﻧﻴ&#= 65166;ﻥ ﺭﺍ ﺑﺰﻭﺭ،ﺑﺪ= 5267;ﻦ ﻭﻣﺬﻫﺐ ﺧﻮﺩ ﺩ&= #65197;ﺁﻭﺭﻧﺪ. ﮐﻪ ﻫﺮ ﺩﻭ ﻃﺮﻑ= ﺁﻧﺎن ﻨﻴﺰ ﺑﻮﺋﻰ ﺍﺯ(= ﺟﻨّت ﻴﺎ جِنان و ﮔِ= ;ﻨﺎﻥ)ﺑﻬﺸﺘﻰ ﻭ ﻋﻘﻠﻰ ﻧﺪﺍﺷ&= #65176;ﻪ ﻭ ﻧﺨﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺘﻪ، ﻣﮕﺮ ﺳﺎﻟﮑﺎﻥ &= #65261;ﻟﺎﻳت ﺒﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﻄﺎﻟﺐﻟﻘﺎﻯ= 5255;ﻮﺭﻗﺎﺋﻢﻭﻣ᥸= 4;ﺘﻌﺪﺳﻠﻮﻙﺍﻟ&= #65260;ﻰ. ﺍﻓ= ﻠﺎﻃﻮﻥ ﻧﻴﺰ ﺻﺤﺒﺖ ﺍﺯ = ﻫﺒﻮﻁ ﻧﻔس ﻭﺭﻭﺍﻥ ﺍ&#= 65199;ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﺰﻣﻴﻦ &= #1705;رد.ﮐﻪ ﺩﺭ ﻣﻨﻄﻖ ﻓﻴﺰ&= #65267;ﻚ ﺻﺤﻴﺢ ﻧﻴﺴﺖ.ﮐ&= #65258; ﮔﻮﺋﻰ ﺁﺩﻡ ﺃﺑ&= #65262; ﺍﻟﺒﺸﺮ،ﺍﺯ ﮐ= 5198;ﺍﺕ ﺩﻳﮕﺮ ﻳﺎ ﺍﺯ ﺑ= ﻬﺸﺖ ﺁﻣﺪﻩ،ﺁﻧﮕﺎA= 257; ﺍﻭﻟﺎﺩ ﻭ ﺍﺣﻔ&= #65166;ﺩﻯ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﮐﺮﺩ .ﺯﻳﺮﺍ ﺍﻧ= ﺴﺎﻧﻬﺎ ﺩﻧﺒﺎﻟﻪ ﺗﮑﺎ&#= 65251;ﻞ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ،ﻭ ﺣﺘﻰ ﺍﺯ ﺃﺻﻞ ﻧ= ﻮﻉ ﻣﻴﻤﻮﻧﻰ ﻫﺴﺘ&#= 65256;ﺪ.ﻳﻌﻨﻰ ﺟﺪّ ﻣﺸﺘﺮﻙ ﻣ&#= 65268;ﻤﻮﻥ ﻭ ﺍﻧﺴﺎﻥ. ﺯﻳﺮ= ﺍ ﻫﻤﻴﺸﻪ ﺑﺎ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ،ﺻﻮﺭA= 175;ﻬﺎﻯ ﻧﻮﻋﻰ، که ﺒﺪA= 197;ﺳﺘﻰ ﺩﺍﺭﻭﻳﻦ ﮔﻔﺘ&#= 65258;،ﻭﻫﻤﻴﺸﻪ ( ﺑﻬﺘﺮﺍﻥ ﺍﺯ ﺑ= ;ﻬﺘﺮﻳﻦ ) ﻭﺍﺣﺪﻯ ﺑﻮﺟﻮ= ﺩ ﻣﻴﺂﻳﺪ.ﺁﻧﮕﺎ&#= 65257; ﻫﺮ ﻭﺍﺣﺪ ﺑﻬﺘ&= #65198; ﺷﺪﻩ، ﻣﺎﻧﻨﺪ &#= 65191;ﻮﺩ ﺭﺍ ﺍﺯ ﻟﺤﺎﻅ ﮊ= ﻧﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ ﺑﻮﺟ&#= 65262;ﺩ ﻣﻴﺂﻭﺭﺩ.ﻭ ﺍﻟ&= #1617;ﺎ ﺍﺭﻭﺍﺡ ﻫﺮ ﻳﻚ = ﺑﺮﺍﻯ ﺧﻮﺩ،ﮊﻧﺘﻴﻚ = 5197;ﻭﺣﻰ ﺧﻮﻳﺶ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.ﻭﺑﺮﺣﺴب ﻨﻴﺎﺯ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣی ﺁﻧﻬﺎ،ﺑﺎ ﮊﻧ= 5176;ﻴﻚ ﺟﺴﻤﺎﻧﻰ ﻭﺍﻟ&#= 65194;ﻳﻦ ﺟﺴﻤﺎﻧﻰ ﺧﻮﺩ&#= 1548;ﺩﺭ ﻧﻄﻔﻪ ﻭ ﺍﺳﭙﺮ&= #65249; ﻣﻴﺘﻮﺍﻧﻨﺪ ﻗ&#= 65198;ﺍﺭ ﺑﮕﻴﺮﻧﺪ.ﻭ ﺍﻧ&= #65204;ﺎﻥ ﺗﺎﺣﺪﻭﺩﻯ ﺷﺒ&#= 65268;ﻪ ﺟﺴﻤﺎﻧﻰ ﻭﺍﻟ&#= 65194;ﻳﻦ ﻭﺧﻮﻳﺸﺎﻥ ﻣﻴ&#= 65208;ﻮﺩ.ﻭﻟﻰ ﺭﻭﺡ ﺑﺮﺍﺩﺭﺍ&#= 65253;،ﻫﺮﻳﻚ ﻓﻄﺮﺕ ﻭ ﭘﺮﻭﻧ&= #65194;ﻩ ﺃﺯَﻠﻰ ﺧﻮﺩﺭ= 5165; ﺩﺍﺭﻧﺪ. ﮐﺮﺍﻣ&= #65166;ﺕ ﻣﺘﻔﺎﻭﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ. ﻭ = ﻟﺬﺍ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65183;ﺪﺍ ﺍﺯ ﻭﺍﻟﺪﻳﻦ ﺍ&= #65247;ﻬﻰ ﺍﻫﻤﻴّﺖ ﺩﺍﺭ= 5193;. ﻫﺮﮐس ﭘﻴﺮ ﮐﺎ&#= 65251;ﻞ ﺣﺴﻴﻨﻰ،ﻭ ﻣﻘ= 5166;ﻡ ﺣﺴﻨﻰ ﺯﻣﺎﻥ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺷﺖ،ﻭﺍﻟﺪA= 267;ﻦ ﺍﻟﻬی ﺮﺍ ﺩﺍﺭ&#= 65193;. ﻭ ﻟﺬﺍ ﭘﻴﺎﻣﺒ&= #65198; ﻫﻤﻴﺸﻪ ﻣﻴﮕﻔ&#= 65174;، ﻣﻦ ﻭﻋﻠﻰّ ﻭﺍ&#= 65247;ﺪﻳﻦ ﺷﻤﺎ ﻫﺴﺘﻴﻢ.(ﺩ= ﻭ ﻭﺍﻟﺪ) ﻭﺩﻭ ﭘﺪ= ﺭ ﻭﻣﺮﺑّﻰ ﺍﻟﻬ= 5264;،ﻭﻧﻪ ﻳﮑﻰ ﻣﺮﺩ ﻭ ﻳﮑ= ﻰ ﺯﻥ. ﮐﻪ ﺗﻮﻟﺪﺍ= ﺕ ﺟﺴﻤﺎﻧﻰ ﺍﺯ (ﻭ= ﺍﻟﺪﻳﻦ ﺟﺴﻤﺎﻧﻰ) ﺍﺳﺖ.= ﻭﻟﻰ(ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ) ﺑﺎ= ﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺍﺯ (ﻭﺍﻟ= ﺪﻳﻦ ﺍﻟﻬﻰ یا ﺣَﺴ= 14;ﻨﻴﻦ) ﺭﺍ ﺩﺍﺭﻧﺪ.ﮔﺮ&= #64380;ﻪ (ﻭﺍﻟﺪﻳﻦ ﺷﻬﻮ&= #65193;ﻯ) ﺩﻭﻣﻘﺎﻡ ﻣﺮﺗ&#= 65216;ﻮﻯ ﻭﻣﺼﻄﻔﻮﻯ ﻫﺴ&#= 65176;ﻨﺪ،ﻭ ﻳﺎ ﻣﻘﺎﻡ ﻓﺎﻃ&= #65252;ﻰ ﻭ ﻣﺮﺗﻀﻮﻯ( ﻭﺍ= ﻟﺪﻳﻦ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;) ﻫﺴﺘﻨﺪ. ﺍﻣﺎ ﻧ= ﻈﺮ ﺍﻓﻠﺎﻃﻮﻥ ﺩﺭ &= #65259;ﺒﻮﻁ ﻭﻧﺰﻭﻝ ﺁﺩﻡ ﻣ&= #65166;ﻧﻨﺪﻯ ﺍﺯ ﮐﺎﻣﻠﺎﻥ،= 5261;ﺣﺘﻰ ﺭﻭﺡ ﺷﻬﻮﺩﻯ، &#= 64380;ﻮﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺟ&#= 65170;ﺮﺋﻴﻞ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﺤﻤﺪﻯ،ﮐﻪ ﺍ= 5199; ﺁﺳﻤﺎﻥ ﺁﻣﺪﻩ &= #65169;ﺎﺷﻨﺪ،ﻫﻤﺎʌ= 53; ﻧﺰﻭﻝ ﺷﻬﻮﺩﻫ&#= 65166;ی ﺳﻠﻮﮐﻰ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭﻟﺎﻳﺖ ﺩﺭ ﻫﺮ = ﺯﻣﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺑʌ= 40;ﻮﻝ ﻗﺮﺁﻥ،ﺩﺭ ﺑﺎ= 5197;ﻩ ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197;ﻗﺎﺋﻢ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﻣﺤﻤﺪﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ(ﺗﺘﻨﺰّﻝ ﺍﻟﻤﻠﺎﺋکة ﻭ = 5165;ﻟﺮﻭﺡ) ﺩﺭ ﺳﻮﺭﻩ ﻗﺪﺭ = ﻭ ﺷﺐ ﻗﺪﺭ ﺁﺧﺮ ﺳ= ﺎﻟﮑﺎﻥ ﻣﺤﻤﺪﻯ،ﺩﺭ ﺷ= 5260;ﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ ﻭﭘس ﺍﺯ ﻣﺮﮒ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﺍﻭ ﺍﺳ= ﺖ.ﮐﻪ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺩﺭ ﺭﺃس ﻭﺑﺮﺗﺮﻳ= 5254; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻓ&= #65198;ﺷﺘﮕﺎﻥ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻣﺨﺘﻠﻒ ﺍﺳﺖ. ﻓ= ﺮﺷﺘﮕﺎﻥ ﺷﻬﻮﺩﻯ ﭘﻨﺠﮕ&#= 65166;ﻧﻪ ﻗﺒﻠﻰ ﮐﻪ ﻫﺮﻳ&= #65242; ﺭبّ اﻟﻔﺼﻠﻰ A= 169;ﺸﺮﻯ ﻫﺴﺘﻨﺪ.ﻭﺳﺎﻟ&#= 64401;ﺎﻥ ﺩﺭ ﭘﻨﺞ ﺗﻮﻟﺪ = ﭘﻴﺸﻴﻦ،ﺑﺎ ﭘﻨﺞ ﺍﻭﻟﻰ ﺍﻟ&= #65228;ﺰﻡ ﺧﻮﺩ، ﻫﺮ ﺑﺎﺭ &= #65169;ﺘﺠﺪﻳﺪ ﺷﻬﻮﺩﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺑﻴﻚ ﺷﻬﻮﺩی ﻤ&#= 65268;ﺮﺳﻴﺪﻧﺪ.ﻭﻟA= 264; ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪ،ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ ﭘﻨ&= #65182; ﺷﻬﻮﺩ ﻗﺒﻠﻰ،= 4400;ﻪ ﻫﺮ ﺑﺎﺭ ﭘﻴﺎﻣ&= #65170;ﺮﻯ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺸ&= #65176;ﻪ ﺑﻮﺩه ،و ﺩﺭ ﺍ= 5267;ﻦ ﺗﻮﻟﺪ ﺩﺭﺑﻨﺪ&#= 64404;ﻰ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ ﻗﺮﺍﺭ &= #1605;یگیرند ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋ&= #65250; ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﺑﺮﺳﻨﺪ.ﻭﻫﺮﺷ&#= 65260;ﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﺣﺞ&#= 1617; ﻋُﻤﺮه اﻯ ﺍﺳA= 174;،ﮐﻪ ﻫﺮﻳﻚ ﺑﻌﻤﺮﻯ &= #65169;ﺸﺮﻯ ﺑﺮﺍﻯ ﺷﺎﻫﺪ ﺧ&= #65262;ﺩ ﺣﺎﺻﻞ ﺷﺪﻩ.ﻭ ﺷ= ﻬﻮﺩ ﻗﺎﺋﻢ ﺣﺞّ ﺃﮐ&#= 65170;ﺮﻯ ﺍﺳﺖ، ﮐﻪ ﻣﺤﻤ&#= 65194; ﭘس ﺍﺯ ﺗﻌﻠﻴﻢ &= #65251;ﺮﺍﺳﻢ ﺣﺞّ ﮐﻌﺒﻪ ﮔﻔ&#= 65174;،ﻭ(ﻋﻠﻴﮑﻢ ﺍﻟﺂﻥ ﺑﺎﻟﺤﺞ&#= 1617; ﺍﻟﺄﮐﺒﺮ) ﮐﻪ ﭘ= س ﺍﺯ ﭘﺎﻳﺎﻥ ﺍﻳ&= #65254; </spa= n>ﺣﺞّ سمبولیک ﮐﻌﺒ&= #65258; ﻧﻮﺑﺖ ﺁﻥ ﺭﺳﻴ&= #65194;ﻩ ﮐﻪ ﺑﺤﺞّ ﺃﮐﺒ&#= 65198; و مهم ﺑﺮﻭﻳﺪ. = 4400;ﻪ ﻗﻄﻌﺎ ﺍﻳﻦ ﺣﺞ&= #1617; ﺃﮐﺒﺮ تنها ﻣʌ= 62;ﺭﺩﻧﻈﺮﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒﺮ ﺑﻮ&= #65193;ﻩ ﻭﻫﺴﺖ.ﻭ ﺍﻳﻦ ﺣ= ﺞّ ﺃﮐﺒﺮ ﺗﻨﻬﺎ ﺑ&= #65166; ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑ&#= 65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﺑﺮA= 165;ﻯ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻤﮑﻦ ﺍﺳﺖ انجام گیرد . ﭘ= س ﺍﺯﺗﺨﻠﻴﻪ ﻫﺎ &= #65261; ﺗﺤﻠﻴﻪ ﻫﺎ ﻭ ﺗ= ﺠﻠیه ها ،ﺑﻨﻮﺭ ﻗﺎA= 163;ﻢ ﺍﺳﻢ ﺃﻋﻈﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻣﻴﺮﺳ= 5256;ﺪ.ﺑﺎﺯ ﺑﺨﺎﻃﺮ ﺻﻌﻮﺩ &= #65261; </spa= n>ﻋﺮﻭﺝ ﻭ ﺍﺳA= 198;اء ﺭﻭﺡ ﮐﺎﻣﻞ ﻣﺤ&= #65252;ﺪﻯ ﺍﺳﺖ،ﮐﻪ ﺑﻌﺮ= 5205; ﺭﺣﻤﺎﻥ ﻣﻴﺮﻭ&#= 65193;.ﻭﺧﻮﺩ ﻧﻴﺰ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻴﺎ ﻣﻘﺪّس ﻭﺍ= 5247;ﻬﻰ ﻣﻴﺸﻮﺩ ﮐﻪ ﺑﺎ&= #65199; ﻣﺤﻤﺪ ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﺤﻤﺪﻯ،ﻣﻌﺮA= 165;ﺝ ﺑﺮﺗﺮ ﺗﺎ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﺭﺍ ﮐﺮﺩه اﻧﺪ= 548;ﮐﻪ ﺩﺭ ﺭؤﻳﺎ ﺩﺳﺖ &= #65251;ﻴﺪﻫﺪ.ﻭﻟﻰ ﺟﺒﺮﺋﻴﻞ ﻫﻤﺮ&#= 65165;ﻫﻰ ﻣﺤﻤﺪ ﺩﺭ ﻣﻌﺮ&= #65165;ﺟﺶ،ﻭﻣﻌﺮﺍʋ= 81; ﻫﺮﮐﺎﻣﻞ ﻣﺤﻤ&#= 65194;ﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻧﮑﺮﺩ.ﮐﻪ ﻣﻘﺎ&= #65249; ﻣﺤﻤﺪ ﺑﺮﺗﺮ ﺍ&= #65199;ﻣﻘﺎﻡﺟﺒﺮﺋA= 268;ﻞ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ،ﺗﻤﺎA= 249; ﻓﺮﺷﺘﮕﺎﻥ ﺯﻳ&#= 65198; ﻋﺮﺵ،ﺣﺘﻰ ﺟﺒ= 5198;ﺋﻴﻞ ﻭ ﻣﻴﮑﺎﺋﻴﻞ ﺣ&= #65166;ﻣﻞ ﺭﻭﺡ سالک ﺩﺭ A= 251;ﻌﺮﺍﺝ ﻋﺮﺵ ﺭﺣﻤﺎﻥ،= 5193;ﺭ ﺧﺪﻣﺖ ﻭﻟﻰّ ﺍ&#= 65247;ﻬﻰ ﻭﻣؤﻣﻦ یا (ﺍﻣ= 617;ﺖ ﻣﺤﻤﺪﻯ) ﺍﺳﺖ. ﻭ= ;ﻟﻰ ﻧﻪ ﻣﺴﻠﻤﺎﻧﺎ&#= 65253; بمعنی ﺍﻣّﺖ ﺑ= ;ﺎﺷﻨﺪ.ﺑﻠﮑﻪ ﺳﺎﻟﮑﺎﻥ ﺍﻭﻡ &= #64400;ﻨﻨﺪﻩ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻣ&= #1617;ﻰ،ﭼﻮﻥ ﺧﻮﺩ ﻣﺤﻤﺪ ﺍﻣ&= #1617;ی ﻤﻮﺭﺩ ﺧﺪﻣﺖ ﻓ&= #65198;ﺷﺘﮕﺎﻥ ﺩﺭ= ﺍﻟﻬﺎ= ;ﻡ ﻭ ﺗﻌﻠﻴﻢ ﻭ ﮐﻤ= ﻚ ﺑﺎﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻫﺴﺘﻨﺪ. ﻭﺗﻨﻬ&= #65166; ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65169;ﺎﺯ ﺑﻴﺸﺘﺮ ﺧﻮﺩ ﮐ&= #65166;ﻣﻠﺎﻥ،ﻭﻳﺎ ﭼﻨﺪ ﺳﺎﻟﻚ ﺁﻧ&= #65166;ﻥ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺑﺮ= ﺧﻰ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ،ﺑﺮﺍﻯ ﺷﻔﺎ ﻳﺎ ﺭﻓﻊ ﻣ= ﺸﮑﻠﺎﺕ ﻣﺮﺩﻡ ﺩﻋﺎ ﻣﻴ&= #64401;ﻨﻨﺪ،ﺍﮔﺮ ﺷﺎﻳﺴﺘﻪ ﺗﺮﺣ&#= 1617;ﻢ ﺍﻟﻬﻰ ﺑﺎﺷﻨﺪ.&= #65267;ﻌﻨﻰ این شفا ﺻﻌﻮﺩ= ; ﺭﻭﺡ ﺳﺎﻟﻚ برای شهود ﻋﺮﺵ وﻫ᥽= 2;ﺎﻥ ﻧﺰﻭﻝ ﻋﺮﺵ ﺩﺭ = ﺩﻝ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65165;ﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;، ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻓﺮﺷﺘﮕﺎﻥ ﺣﺎ&#= 65235;ﻆ ﻋﺮﺵ ﺧﺪﺍ ﺭﻭﻯ = ﺯﻣﻴﻦ ﻫﺴﺘﻨﺪ. ﻳﻌﻨﻰ = ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ، ﻭ ﺗﻮ کامل الهی شد= 607; محافظ عرش میباشید. پس ﺧ&= #65262;ﺩ ﺣﺪﻳث ﻣﻔﺼّﻞ = 5169;ﺨﻮﺍﻥ ﺍﺯ ﺍﻳﻦ ﻣﺠﻤﻞ.= ﭼﮕﻮﻧﻪ ﺭﻭﺣﻰ ﺍﺯﺣﻴﻮ&#= 65165;ﻧﻴّﺖ ﺑﺸﺮﻯ ﺧﻮﺩ،ﺑ= 5166;ﻟﻮﻫﻴّﺖ ﺍﻟﻬﻰ ﺩﺭ ﺳﻄﺢ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨ&#= 65194; ﻭثوﺍﺏ ﺑﻴﺸﺘA= 198; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ،ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺁﻧﺎن ﺒ&#= 65198;ﺍی ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺍﻫﺪ ﺑﻮﺩ .ﮐ= ﻪ ﺍﺯ ﻓﺼﻞ ﻧﻮﻋﻰ = ﺑﺎﻟﺎﺗﺮ،ﻭﺩA= 165;ﺷﺘﻦ ﮐﺮﺍﻣﺎت ﺒﺎﻟ= 5236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺑﻴ&= #65208;ﺘﺮ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ&#= 1548; ﺗﺎ ﺷﺎﻳﺪ ﺑﺘﻮ&= #65165;ﻧﻨﺪ ﺑﻬﺪﺍﻳﺖ ﻭﻟﺎ&#= 65267;ﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ&#= 1548;ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﻭ ﻋﺮﺵ = ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﻧﻴﺰ ﺑﺮﺳﻨﺪ.ﻭ&= #65165;ﻟّﺎ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ &#= 65195;ﺧﻴﺮﻩ ﺁﺧﺮﺗﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ،ﻣﮕﺮ ﻣﻨﮑﺮﺍﻥ ﺧﺪﺍ&#= 1548;ﮐﻪ ﺩﺭﺣﻴﻮﺍﻧﻴّA= 174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ،ﮐﻪ ک= 75;ملان ولایتهای قب= 04; از محمد ﺗﻮﻟﺪ= ; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺧ&= #65262;ﺍﻫﻨﺪ ﻧﻤﻮﺩ.ﻭ ﺍلاّ = 5239;ﺸﺮﻳّﻮﻥ ﻣﺬﻫﺒﻰ ﻣﺸﺮﻙ &= #65153;ﺧﻮﻧﺪ ﭘﺮﺳﺖ،ﻭ ﻫﺮ ﻭ&#= 65247;ﺎﻳﺖ ﻓﻘﻴﻪ ﺳﻨّﻰ ﺑ&#= 65166;ﺷﺪ ﻳﺎ ﺷﻴﻌﻰ،ﺟﺰ &#= 65207;ﺮﻙ ﻧﮑﺮﺩﻩ،ﮐﻪ ﺷ= 5198;ﻳﻚ ﻭﻟﺎﻳﺖ ﺧﺪﺍ ﻗ&= #65166;ﺋﻞ ﺷﺪه اﻧﺪ ﻭﺭﻭ= 5185; ﻣﺤﻤﺪ ﻭﻋﻠﻰّ &#= 65261;ﺗﻤﺎﻣﻰﮐﺎﻣʌ= 48;ﺎﻥ ﻣﺤﻤﺪﻯ ﻃﻮﻝ ﺗ&= #65166;ﺭﻳﺦ،ﻧﺨﺴﺘʌ= 68;ﻦ ﺑﻨﺪﮔﺎﻥ ﺩﺭ ﺗ&= #65204;ﻠﻴﻢ ﺳﻠﻮﮐﻰ ﺑﺎ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #65191;ﻮﺍﻫﻨﺪ ﺑﻮﺩ، ﻳﺎ ﻭﻟﺎ&#= 65267;ﺖ ﺑﻌﺪ ﺍﺯ ﺍﻭ.ﮐﻪ= ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺁﺧﺮﻳ&#= 65254; ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ&#= 1548; ﻭﮐﺎﺷﻒ ﻧﻮﺭ ﺭ&= #65187;ﻤﺎﻥ، ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺠﻬﺎﻥ &= #65251;ﺒﻌﻮث ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺭﺍ ﻣﻴﻴﺎ&= #65169;ﺪ.ﻭﺧﻮﺩ ﻧﻴﺰ ﻧﺨﺴﺘﻴﻦ &= #65235;ﺮﺩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﮕﺮﺩﺩ. ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﻪ ﻫﺰﺍ&= #65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﻣﺎ ﻧﻤﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﺣﮑﻤﺘ᥾= 0;ﺎﻯ ﻋﻘﻠﻰ ﺁﻧﺎﻥ ﺭ&= #65165; ﺑﻔﻬﻤﻴﻢ.ﻫﻤﺎ&#= 65255;ﮕﻮنه که نوع ﺒﺸﺮﻯ ʌ= 59;ﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮﻋﻘﻞ ﻣ&#= 65268;ﻤﻮن ﺮﺍ ﺩﺍﺭﺩ. ﻭﺣﮑ= ﻤﺘﻬﺎﻯ ﺑﺸﺮﻯ ﺭﺍ ﻧﻤﻴ&= #65236;ﻬﻤﺪ،ﻣﺎ ﻧﻴﺰ ﺣﮑﻤﺘﻬﺎ&#= 65263; ﻧﻮع ﻔﻮﻕ ﺑﺸﺮ&#= 65263; ﺭﺍ ﻧﻤﻰ ﻓﻬﻤﻴ&= #65250;. ﻭ ﺍلاّ ﻣﺎ ﻣﻴ= 5176;ﻮﺍﻧﺴﺘﻴﻢ ﺣﮑﻤﺘﻬﺎﻯ ﺑﺮ&#= 65175;ﺮ ﺭﺍ ﺍﺟﺮﺍ ﮐﻨﻴ&= #65250;.ﺍﻧﺴﺎﻧﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮی ﺁﻳ&#= 65256;ﺪﻩ،ﭼﻬﺎﺭﺑُ= ;ﻌﺪﻯ ﻣﻮﺟﻮﺩﻳّﺖ ف= 85;شته گونه ﺩﺍﺭﻧﺪ.ʄ= 00;ﻪ ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎ&#= 65253; ﺭﺍﻩ ﺷﻴﺮﻯ= ; ﺭﺍ ﺟﻮﻟﺎﻥ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺩ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ&= #64400;ﻤﺎﻝ ﺧﻮﺩ، ﻧﻤﻴﺘﻮ= 5165;ﻧﺪ ﺑﻴﺮﻭﻥﺍﺯﻣﺤ= 5194;ﻭﺩﻩﺧﻮﺭﺷﻴ᥷= 4;ﺭﻓﺖﻭﺁﻣﺪﻧﻤ&= #65166;ﻳﺪ. ﻭ ﺑ= ;ﺎ ﺗﮑﺎﻣل علم ﻭʋ= 75;ﮑﻨﻮﻟﻮﮊﻯ،ﻭ&= #65175;ﮑﺎﻣﻞ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; نوع بشری ،ﻭﺗ&= #65262;ﺍﻧﻬﺎﻯ بشری ﻇﺮﻑ ۵۵ ﻗﺮﻥ A= 153;ﻳﻨﺪﻩ ﺑﻌﺼﺮ ﻣﻬﺪﻭﻯ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳیم ﭘس ﻫﻨﻮﺯ ﻫﺒﻮ&#= 65217; ﻭ ﺗﻨﺰﻳﻞ ﺍﻓﻠ&= #65166;ﻃﻮﻥ، ﻫﻤﺎﻥ ﻧﺰﻭﻝ ﺭ&= #65261;ﺡ <= span lang=3DAR-SA>ﺍﻟﻘﺪس ﺍﺳ᥵= 4;،ﮐﻪ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ&#= 65263; ﺑﺮﺍﻯ ﻋﺮﻭﺝ ﻭ = ﺻﻌﻮﺩ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺡ &= #65203;ﺎﻟﻚ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ ﺍﺳﺖ،= 5261;ﻧﻪ ﻭﻟﺎﻳﺘﻬﺎﻯ ﻓ&#= 65240;ﻴﻪ ﻓﺎﺳﺪ ﻗﺸﺮﻯ. ﻭ= ﺣﺘﻰ ﺩﺭ ﮐﺘﺐ ﻣﻘﺪّ&#= 1587; ﻭﺗﻨﺰﻳﻞ ﻣﻨﻄقی ﺘ&#= 65198; ﺑﺰﺑﺎﻥ ﻋﺮﻓﺎ&#= 65253;،ﻭ ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﺟﺪﻳﺪ، ﺑﺮﺍﻯ &#= 65227;ﺼﺮ ﺗﺎﺯﻩ ﺧﻮﺩ،ﻣ= 5268;ﺘﻮﺍﻧﺪ ﺗﻨﺰﻳﻞ ﻓﮑﺮ ﺑ&= #65166;ﻟﻔﺎﻅ ﻭﮐﻠﻤﺎﺗﻰ ﻧﻤ&#= 65166;ﻳﺪ،ﮐﻪ ﻫﺮ ﺯﻣﺎﻥ ﺍﺯ ﻓ= ﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ= ;،ﺩﺭجه اﻯ ﺍﺯﮐﻤﺎﻝ ﻃ&#= 65170;ﻴﻌﻰ ﺳﺎﺧﺘﻤﺎﻥ ﺑﺪ&#= 65255;ﻰ ﻭﻣﻐﺰی ﺪﺍﺭﻧ= 5194;،ﻣﻴﺘﻮﺍﻧﻨﺪ ﺣﮑﻤﺘﻬﺎﻯ ﻣﻨ&#= 65166;ﺳب ﺰﻣﺎﻥ ﺑﺮﺍﻯ ﺩ&= #65227;ﻮﺕ ﺑﺮﺍه ﺨﺪﺍ ﺩﺭ&#= 65203;ﻠﻮﻙ،ﻭﺗﮑﺎ᥽= 1;ﻞ ﻣﻮﺟﻮﺩﻳّﺖ ﺭ= 5261;ﺣﻰ ﺧﻮﻳﺶ ﺑﻨﻤﺎﻳ&#= 65194;.ﮐﻪ ﺍﻣﺮﻭﺯ ﺭﻳﺎﺿ&#= 65174; ﻫﻨﺪﻭﺍﻥ ﻭ ﻳﺎ = ﺧﺪﻣﺘﻬﺎﻯ ﺍﻧﺴﺎﻧﻰ ﺳﺎﻟ&#= 65242; ﻣﺴﻴﺤﻰ،ﻗﺎﺩA= 197;ﺑﺨﺪﻣﺖ ﺍﻧﺴﺎﻥ ﻗﺮﻥ ﺑ&= #65268;ﺴﺖ ﻳﮑﻢ ﻧﻴﺴﺖ.ﮐﻪ = ﺑﺨﻮﺍﻫﻨﺪ ﺗﺮﻙ ﻋﻈﻤﺖ ﻋﻠ&= #65252;ﻰ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻯ &= #65199;ﻣﺎﻥ ﺧﻮﺩ ﮐﻨﺪ.ﻭ ﺑﺎ= ﺍﻳﻦ ﭘﻴﺸﺮﻓﺖ ﺗﻔﺮ&#= 65267;ﺤﺎﺕ ﻭﻭﺳﺎﺋﻞ ﺭﻓﺎ&#= 65259;ﻰ ﻧﺎﻣﺤﺪﻭﺩ.ﻳﺎ&#= 65169;ﺨﻮﺍﻫﻨﺪ ﻭﺍﺭﺩ ﻋﺰﻟﺘﮕ&#= 65166;ﻩ ﺳﻠﻮﻙ ﻣﻌﺒﺪ ﺧ&= #65262;ﺩ ﺷﻮﻧﺪ، ﮐﻪ ﭼﻮ&#= 65253; ﮔﻮﺩﺍﻝ ﻗﺒﺮ، &#= 65169;ﺪﻭﻥ ﻫﺮ ﺍﻣﮑﺎﻧﺎﺗ&#= 65264; ﺑﺎﺷﺪ. ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;،ﻫﻤﻴﺸﻪ ﻭ ﺑﺮﺍﻯ ﻫﺮ ﺳﺎ= ﻟﻚ،ﺑﻴﻚ ﻧﺤﻮ ﺩﺭ ﺭؤﻳﺎ&#= 65263; ﺧﻮﺩ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﻣﻴﺮﺳﺪ. ﺯﻳﺮﺍ = ﺳﺎﻟﮑﺎﻥ ﻗﺒﻠﺎ ﺧﻮﺩ ﻣﺘ&= #65236;ﺎﻭﺕ ﺩﺭﮐﺮﺍﻣﺎﺕ ﺑ&#= 65166;ﻟﻔﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺑ= 5262;ﺩه اﻧﺪ.ﻭﺗﻔﺎﻭﺕ &#= 65169;ﻌﺪی ﺪﺭﺗﺰﮐﻴﻪ ﻧﻔ&#= 1587; ﻭ ﺗﺤﻠﻴﻪ ﺁﻥ ﺩ= ﺍﺭﻧﺪ. ﻟﺬﺍ ﺣﺘﻰ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﻫﺮﻳﻚ = 5251;ﻘﺎﻡ ﻭﮐﺮﺍﻣﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﺩ، ﮐﻪ کاA= 251;ﻞﺩﻳﮕﺮﻯ ﻧﺪﺍﺭﺩ.ﮔﺮﭼﻪ &= #65259;ﺮﭼﻪ ﺧﻮﺑﺎﻥ ﻫﻤﻪ ﺩ&= #65165;ﺭﻧﺪ ﺩﺭﺍﻣﺎم ﺰﻣﺎ= 5253; ﺳﻠﻮﮐﻰ است . ﻭ&#= 65247;ﻰ نه امام ﺴﻴﺎﺳ= ;ﻰ،ﮐﻪ ﺭﻫﺒﺮ ﻧﺎﺷﻨﺎ&#= 65191;ته ﻣﺮﺍﺗﺐ ﺍﺯ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺘﻨﻬﺎ&#= 65163;ﻰ ﺩﺍﺭﺩ. چه ﺪﺭﮔ&#= 65196;ﺷته اﻣﺎم ﺰﻣﺎن ﺁA= 207;ﮑﺎﺭ ﺑﻮﺩه اﻧﺪ ﻭ چ= 607; ﻔﺮﺯﻧﺪﻯ که ه= 85;ﮔﺰ ﺗﻮﻟﺪ ﺟﺴﻤﺎﻧ&#= 65264; ﻧﮑﺮﺩﻩ، ﺑﻨﺎ= 5249; ﺣﺠّﺖ ﺑﻦ ﺍﻟﺤ&#= 65204;ﻦ . ﺑﻠﮑﻪ ﻫﺮ ﮐﺎﻣ= ;ﻞ ﻭﻭﻟﻰّ ﺍﻟﻬﻰ &#= 64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺭﻫ&= #65170;ﺮی ﺴﻠﻮﮐﻰ ﺩﺍﺭﺩ.&= #65261;ﻧﻪ ﺳﻴﺎﺳﻰ ﻭﺍﺟﺘ&#= 65252;ﺎعی ﻮﻣﺬﻫﺒﻰ، ﮐﻪ &#= 65165;ﻭ ﺭﺍ ﺣﺠّت ﻮﻭﺳ= 5268;ﻠﻪ ﺗﻮﺳّﻞ ﺳﺎﻟﮑ= 5166;ﻥ،ﺑﺮﺍﻯ ﺣﺞّ ﺃﮐﺒﺮ= ; ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺍﺳﺖ.ﺣُ&#= 65184;ّت ﺴﻠﻮﮐﻰ،که ﻔʋ= 98;ﺯﻧﺪ ﺣﺴن ﻮﻫﺮ ﺍﻣﺎ&#= 65249; ﺯﻣﺎﻥ حسنی ﺧʌ= 62;ﺩ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5231;ﻴﺒﺖ ﺍﺯ ﺩﻳﺪ ﻫﻤﮕﺎ&= #65253; ﺩﺍﺭﺩ.ﻭﺗﻨﻬﺎ &= #65193;ﺭﺷﻬﻮﺩ ﺩﻭﻡ ﺣَﺴَﻨﻰ = 5169;ﺮؤﻳﺖ ﺳﺎﻟﻚ ﻣﺤ= ﻤﺪﻯ ﻣﻴﺮﺳﺪ.ﻭﭼﻮﻥ &= #65261;ﻓﺎﺕ ﺍﻳﻦ ﺍﻣﺎﻡ ﺯﻣ&= #65166;ﻥ ﺳﺎﻟﮑﺎن ﺼﻮﺭ= 5173; ﮔﻴﺮﺩ ﻏﻴﺒت کبرﺍﻯ ﺍﻭﺍﺳʋ= 74; ﻭ ﺁﻏﺎﺯ ﻏﻴﺒﺖ ﺻ&= #65232;ﺮﺍﻯ ﺟﺎﻧﺸﻴﻦ ﻭﻯ. ﮐ= ﻪ ﺍﺯ ﺍﻳﻦ ﭘس ﺣﺘ&= #65264; ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩ ﺟﺪﺍ ﻣﻴﺸﻮﺩ،= 5261;ﺗﻌﻠﻴﻢ ﺷﺨﺼﻰ ﺳﺎﻟﮑﻰ &= #65197;ﺍ بعهده ﻧﻤﻰ ﮔی= ;رﺩ.<o:p></o:p> = 5255;ﻔس ﻳﺎ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﺍﻧﺴﺎﻥ،ﺟﺎﻳ@= 405;ﺎﻩ ﺍﻧﺪﻭﺧته ها᥾= 3; ﮔﺬﺷﺘﻪ،ﻭﻧﺎ&= #65191;ﻮﺩ ﺁﮔﺎﻩ و ﺁﮔﺎﻫ&#= 65264; ﻫﺎﻯ ﻓﺮﺍﻣﻮﺵ &= #65207;ﺪﻩ ﺍﺳﺖ.ﻭﺣﺘﻰ ﺍﮔ&= #65198; ﺟﺎﻯ ﻋﻘﻞ ﻣﺎﺩ&= #65263; ﺑﺪﺍﻧﻴﻢ،ﺑﺎA= 199; ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺍﺳﺖ،ﮐﻪ ﺗﺤﮑ= 617;ﻢ ﺑﺮﺫﻫﻦ ﻣﺎ ﺩﺍ&= #65197;ﺩ.ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﻣﺎ = ﺍﺳﺖ،ﮐﻪ ﻣﺎ ﺭﺍ ﻭﺍﺩﺍﺭ = ﺑﺎﻋﻤﺎﻝ ﻭﺍﻓﮑﺎﺭ ﻭﺍﺣ&#= 65262;ﺍﻟﻰ </spa= n>ﻣﻴﻨﻤﺎﻳﺪ ʄ= 00;ﻪ ﺍﻟﻬﻰ ﻧﻴﺴﺘﻨ&#= 65194; ﻭ ﺑﺎﻋث ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﺷﺪﻥ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﭼﻮﻥ ﺳﺎﻟﮑﻰ ﺑ&= #65166;ﻋﻤﺎﻝ ﺍﻟﻬﻰ،ﭘس ﺍﺯ = 5175;ﺰﮐﻴﻪ ﺍﻳﻦ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﻭ ﺣﻴﻮﺍﻧﻰ ﺑﻮ&= #65247;ﻬﻮس ،ﺩﺭﺗﺰﮐیه ﺒʋ= 88;ﺪّ ﮐﻔﺎﻳت اﺯ ﻧﻈ= 5198;ﺍﻟﻬﻰ ﺭﺳﻴﺪ،ﮐﻪ ﺑﻤ= 5198;ﺍﺗﺐ ﺷﻬﻮﺩ ﻭﺑﺎﺯﮔ&#= 65208;ﺖ ﺑﺨﻠﻖ ﺭﺳﻴﺪ.ﺁ&= #65255;ﮕﺎﻩ ﺭﻭحی اﻟﻬﻰ ﺷA= 194;ﻩ، ﺑُﻌﺪ ﭼﻬﺎﺭﻡ &#= 65169;ﺮﺍﻯ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺩﺍﺭﺩ.ﻭﮔﺮﭼﻪ &= #65193;ﺭ ﺯﻣﺎﻥ ﺑﺎ= ;ﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺑﺨﻠﻖ،ﻫﻨﻮﺯ = 5175;ﻦ ﺑﺸﺮﻯ ﻭ ﻃﺒﻴﻌ&= #65174; ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺘ&#= 64401;ﺎﻣﻞ ﻭﺗﺰﮐﻴﻪ ﻋﻤﻴ&#= 65238; ﺗﺮ ﺧﻮﺩ ﺑﭙﺮﺩ&= #65165;ﺯﺩ،ﻭﺧﺪﻣﺎʋ= 73; ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﻧﻤﺎﻳﺪ،ﻭﺫﺧA= 268;ﺮﻩ ﺁﺧﺮﺕ ﺧﻮﺩﺭﺍ &= #65169;ﻴﺸﺘﺮ ﻧﻤﺎﻳﺪ،ﮔﻮﺋA= 264; ﻧﻔس ﺭﻭﺡ ﺷﺪﻩ&#= 1548; ﻃﺒﻴﻌﺖ ﺟﺪﻳﺪ &= #65165;ﻟﻬﻰ،ﺑﺮ ﻣﻮﺟﻮﺩﻳّﺖ ﮊ= 5255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳ&= #65174;.ﺗﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﭼﻪ ﺍﻣﺘ&= #65268;ﺎﺯﺍﺕ ﺑﺮﺗﺮ ﺍﺯ ﺭﻭﺡ&= #1548; ﺑﺮﺍﻯ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﮐﺎﻣﻠﺎﻥ ﺁﻥ ﻋ&= #65212;ﻮﺭ ﺍﻓﺰﻭﺩﻩ ﺷﻮﺩ. = ﻣﺎﻧﻨﺪ ﻃﺒﻘﺎﺕ ﺟﺪﻳﺪ&#= 65263;، ﮐﻪ ﺩﺭﺳﻴﺴﺘﻢ &= #65227;ﺼﺒﻰ ﻭﻣﻐﺰﻯ، ﺍﻳﻦ &#= 65165;ﺿﺎﻓﺎﺕ ﺭﺍ ﺩﺭ ﻓﺴﻴﻮﻟ&= #65262;ﮊﻯ ﺳﻠﺴﻠﻪ ﺗﮑﺎﻣ&#= 65246; ﺍﻧﻮﺍﻉ ﺗﺎ ﺍﻧ&= #65204;ﺎﻥ ﻣﻴﺒﻴﻨﻴﻢ.ﮔﻮ&#= 65163;ﻰ ﺩﺭﻫﺮ ﻧﻮﻉ ﺑﺮ&= #65175;ﺮ، ﻳﻚ ﻃﺒﻘﻪ ﻣﻐﺰ&= #65263; ﺟﺪﻳﺪﻯ ﺍﺿﺎﻓ&#= 65258; ﻣﻴﺸﻮﺩ،ﮐﻪ ﺑ= 5198;ﺗﺮ </spa= n>ﺍﺯ ﮐﻮﺭﺗﮑž= 7; ﺯﻳﺮﭘﻴﺸﺎﻧﻰ ﺑﺎﺷﺪ،ﮐﻪ ﺍﻧ= 5204;ﺎﻥ ﺳﺎﻟﻢ ﭼﻬﺎﺭﺩ&#= 65257; ﻣﻠﻴﺎﺭﺩ، ﻭ ﻣ&#= 65268;ﻤﻮﻧﻬﺎ ﻧُﻪ ﻣﻠﻴﺎﺭﺩ= 548;ﻭﻣﻮﺵ ﻳﻚ ﺳﻠّﻮﻝ ﺩﺍ&#= 65197;ﺩ ﻭﺗﻤﺎﻡ ﻗﺪﺭﺗ&#= 65260;ﺎﻯ ﻋﻘﻠﻰ ﻭﺁﮔﺎﻫ&#= 1740; اﻧﺴﺎﻥ ﺩﺭﺍﻳ= 5254; ﮐﻮﺭﺗکس اﺳﺖš= 8; که ﺁﻧﺘﻦ ﮊﻧﺘ= 5268;ﻚ ﺑﺎﺭﻭﺣﻰ ﺑﺎﻟ&#= 65166;ﺗﺮﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﻭﻗﻄ&= #65228;ﺎ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﺍﻳﻦ ﮐﻮﺭﺗکس ﺴﻠّʌ= 62;ل هاﻯ ﻋﺼﺒﻰ ﺑﻴ= 5208;ﺘﺮ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = <o:p></o:p> = 5261;ﻟﻰ ﺍﺭﺳﻄﻮ ﺩﺭ ﻓﻠ&= #65204;ﻔﻪ ﻣﺎﺩﻯ ﻭﻣﺤﺴﻮ&#= 1587; ﺧﻮﺩ،ﭼﻨﻴﻦ ﻧ= 5236;س ﻧﺪﻳﺪﻩ ﻭﺭﻭﺡ &= #65187;ﻴﻮﺍﻧﻰ، ﮐﻪ ﻣﺎﺩﻳّﻮﻥ &#= 65169;ﻌﺪﻯ ﺁﻧﺮﺍ ﻧﻴﺰ ﻗﺒ&= #65262;ﻝ ﮐﺮﺩﻧﺪ،ﻭﺍﮐA= 176;ﻔﺎ ﺑﺎﻳن کرﺩن ﻮ A= 235;ﮑﺮ ﺗﺮﺷّﺢ ﻣﻐﺰ ﭼ&#= 65262;ﻥ ﺗﺮﺷّﺢ ﺻﻔﺮﺍ &#= 65165;ﺯ ﺟﮕﺮ ﻣﻴﺒﺎﺷﺪ.&= #65255;ﺪﺍﻣﺖ ﺗﺤت ﺘﺄثیر ﻓʌ= 48;ﺴفه ﻤﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65259;ﺴﺘﻨﺪ،که ﺒﺮﻭﻯ ﺧﻮﺩ ﻧﻤ&= #65268;ﺁﻭﺭﻧﺪ،ﮐﻪ ﻓﺮﻭﻳﺪ ﺁﻧﺮﺍ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﭘﺮ ﻋﻘﺪﻩ ﺧﻮﺍ&= #65255;ﺪ. ﺍﺭﺳﻄﻮ &#= 65255;ﻔس ﺭﺍ ﭼﻨﻴﻦ ﺗﻘﺴ&= #65268;ﻢ ﮐﺮﺩ.ﻧﻔس ﻳﺎ ﻗ&= #65262;ّﻩ ﻧﺒﺎﺗﻰ ﮔﻴﺎﻫ&#= 65264;،ﻭﻧﻔس ﻳﺎ ﺑﺎ ﻗﻮّﻩ ﺣ&= #65268;ﻮﺍﻧﻰ،ﻭ ﻧﻔس ﻧﺎﻃﻘﻪ ﮔ&#= 65262;ﻳﺎﺋﻰ.ﻭﭼﻮﻥ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺩﺭ ﻣﻨﻄﻖ ﺍﺭﺳ&= #65220;ﻮ ﻧﻄﻖ ﻭﮐﻠﺎﻡ ﺩ&= #65165;ﺭﻧﺪ، ﮔﻮﺋﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺤﺪّ ﮐﻤﺎﻝ ﺧ&#= 65262;ﺩ ﺭﺳﻴﺪﻩ ﺍﺳﺖ. ﻭ= ﺍﺑﻦ ﺳﻴﻨﺎﻯ ﻣﺸّﺎ= 5163;ﻰ ﻧﻔس ﻣُﻠﻬَﻤʌ= 58; ﺭﺍ ﻧﻴﺰ ﺍﻓﺰﻭﺩ ﮐ&= #65258; ﺑﺎﺏ ﺟﺪﻳﺪ ﺍﺭ&= #65175;ﺒﺎﻁ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ᥳ= 3;ﻳﻨﺪه ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ&#= 1548;ﺑﺎﺯ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍ&= #1604;اّ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ﺍﻧﺴﺎﻥ ﺍﻣﺮﻭ&#= 65199; ﺩﺭﺗﺤﻘﻴﻘﺎت = 571;ﺧﻴﺮ ﺗﺎ ﻧﻮﺩ ﻭ ﭘﻨﺞ= ﺩﺭ ﺻﺪ ﺁﻥ ﺗﺮﮐﻴﺒ&= #65166;ﺕ ﮊﻧﺘﻴﻚ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﻧﺒﺎﺗﻰ ﻣﻴ&= #65194;ﺍﻧﻨﺪ ﮐﻪ ﺁثاﺭ ﻫﻤﺎ= 5253; ﺗﮑﺎﻣﻠﺎﺕ ﺃﺯ&#= 65247;ﻰ ﺑﺮﺍﻯ ﺣﻔﻆ ﺣﻴ&= #65166;ﺕ ﺍﺳﺖ.ﻭﺗﻨﻬﺎ ﭘ&= #65256;ﺞ ﺩﺭﺻﺪ ﺍﻳﻦ ﮊﻧ&= #65176;ﻴﻚ ﺟﺴﻤﺎﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺯ ﺍﻧﻮﺍﻉ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭ ﻓﺼﻮﻝ ﻓﺮﺍﻭ&= #65165;ﻥ ﻧﻮﻉ ﺑﺸﺮﻯ= ; ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﻤﻪ ﺣﻴﻮﺍ&= #65255;ﺎﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ،= 5165;ﻳﻦ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺍﺩﺍﻣﻪ &= #65193;ﺍﺭﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ،ﮊﻧﺘﻴ᥼= 2; ﺟﺴﻤﺎﻧﻰ ﺟﻨب= 607; ﻤﺤﺴﻮس ﮊﻧﺘﻴ= 5242; ﺭﻭﺣﻰ ﻣﻰ ﺑﺎﺷ&= #65194;.ﺍﻧﺴﺎﻥ ﮔﺮﭼﻪ ﻧﺎﻃﻖ ﺍ&= #65203;ﺖ،ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﭘ&= #1587; ﺍﺯ ﮐﻤﺎﻝ ﺳﻠﻮ&= #64400;ﻰ ﺑﺎ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﺑﮑﻤﻚ ﺧﺪﺍﻭﻧ&#= 65194;،ﻭ ﻫﻤّﺖ ﺳﺎﻟﻚ ﺩ&#= 65197; ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﺳﻠﻮﮐﻰ،ﺑﺘﺠA= 248;ﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﻣﻴ&= #65198;ﺳﺪ. ﮐﻪ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65153;ﻳﻨﺪﻩ ﻧﻴﺎﻣﺪﻩ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮی هستند. ᥳ= 3;ﻧﮕﺎﻩ ﻧﻔس ﻧﺎﻃﻘﻪ ﻭ &= #65175;ﮑﻤﻴﻞ ﺳﻠﻮﮐﻰ ﺧﻮﺩ،= 5165;ﺯ ﻣﺤﻞ ﻧﻔس ﻣﻄﻤ&#= 65164;ﻨّﻪ ﺍﻟﻬﻰ،ﻧﻄﻖ ﻭ= 4400;ﻠﺎﻡ ﺑﺎ ﺑﺎﺭ ﺳﻨﮕﻴ&= #65254; ﺣﮑﻤﺘﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺍ&= #65255;ﺴﺎﻥ ﻫﺮﮔﺰ ﺩﺭ ﻫﺮ ﮔ= ﻔته ﺨﻮﺩ ﺍﻃﻤﻴﻨﺎ&#= 65255;ﻰ ﻧﺪﺍﺭﺩ ﺣﺪّ ﺃ&#= 64400;ثر ﮔﻔﺘﺎﺭﻫﺎﻯ ﻋ&#= 65248;ﻤﻰ، ﻧﺴﺒﺘﺎ ﺩﺭﺳﺖ &= #65261;ﻟﻰ ﻣﺎﺩﻯ،ﮐﻪ ﺁﻧ= 5198;ﺍ(ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ) ﻣﻴﮕ&= #65262;ﺋﻴﻢ ،ﺑﺎﺯ ﺧﻮﺩ ﻋﻤ&#= 65248;ﺎ ﻫﻤﻴﺸﻪ ﻋﻠﻢ ﺟ&= #65194;ﻳﺪ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ &= #65191;ﻮﺩ، ﻧﻴﺎﺯ ﺑﮑﻤﺎﻟ&#= 65166;ﺕ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ &= #65261;ﺗﺠﺮﺑﻴّﺎﺕ ﻭ ﺍﺻﻠﺎﺣﺎﺕ ﺑ&= #65268;ﺸﺘﺮ ﺑﻌﺪﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﭘس ﻧﻄﻖ ﻭ ﮐﻠﺎﻡ ﻳ= ﻘﻴﻨﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﮐ&= #65258; ﺳﺎﻟﮑﺎﻥ ﻣﻤﮑ&#= 65254; ﺍﺳﺖ ﺍﺯ ﺃﻧﺒﻴ&= #65166; ﻭ ﻋﺮﻓﺎﻯ ﺩﻳﮕ&= #65198;،ﺩﺭ ﺑﺎﺭﻩ ﺭﺍﻩ ﺍﻟ&= #65260;ﻰ ﻭ ﺳﻠﻮﮐﻰ،ﻭ ﻟ&#= 65200;ﻭﻡ ﺣﻴﺎﺗﻰ ﺷﻬﻮﺩ &= #65255;ﻮﺭ ﻗﺎﺋﻢ،ﻳﻘﻴﻦ = 5227;ﻠﻤﻰ ﻳﺎ ﺁﮔﺎﻫﻰ ﻧﻈ&= #65198;ﻯ ﭘﻴﺪﺍ ﮐﻨﻨﺪ.ﻭ = ﺍﮔﺮ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺭﺳﻴﺪﻧﺪ،ﮐﻪ = 5169;ﺂﻧﻬﺎ ﻭﻋﺪﻩ ﺳﻠﻮﮐﻰ &= #65193;ﺍﺩﻩ ﺷﺪﻩ،ﺁﻧﮕﺎﻩ = 576;ه (ﻋﻴن اﻟﻴﻘﻴﻦ)&#= 65251;ﻴﺮﺳﻨﺪ،ﮐﻪ ﺑﭽﺸﻢ ﺩﻝ ﻭ ﻋﻘ= ﻞ ﻭ ﺭؤﻳﺎ ﻣﻰ ﺑﻴ&= #65256;ﻨﺪ.ﻭﭼﻮﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺸ&= #65176;ﻨﺪ ﻭ ﺍﻭﺝ ﮐﺮﺍﻣﺎ&= #65173; ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﺩﺭ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194; ﻭ ﺧﻮﺩ ﺭﺍ ﻋﻀﻮ= ﻭﻟﺎﻳﺖ ﻭ ﻳﮑﻰ ﺍﺯ</= span> &#= 65251;ﺮﺍﺗﺐ ﻣﺮﺑّﻴﺎﻥ ﺍﻟ= 5260;ﻰ ﻭ ﻋﻀﻮﻯ ﺩﺭ ﻭﻟ= ﺎﻳﺖ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭﻟ&= #65262; ﻣﻮﻗّﺖ ﮐﻪ ﺣﻴ&#= 65166;ﺕ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ. ﻭ ﺧﻮﺩﺭﺍ ﺩﺭ(ﺣ= قّ اﻟﻴﻘﻴﻦ)ﻣﻴﺸ= 5256;ﺎﺳﻨﺪ.ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﺣﻖ ﻭ= ﺣﺞ، ﺣﺎﺟّﻰ ﺣﺞّ ﺃ= 4400;ﺒﺮﺍﻟهی ﺮﺍ ﺩﺍﺭﻧﺪ.ﻭﺣ&= #65182;ّ ﮐﻌﺒﻪ ﺍﻭﻟﻴﻦ &= #65187;ﺞّ ﺃﺻﻐﺮ ﺳﺎﻟﮑﺎ&#= 65253;. ﻭﺣُجّت ﺨﺪﺍ ʋ= 65;ﺳﺖ. ﻭ ﺧﻮﺩ ﺍﺯ ﺣﻘﺎ= ﻳﻖ ﺍﻟﻬﻰ ﮔﺸﺘﻪ ﻭ = ﻭﺳﻴﻠﻪ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65251;ﻴﮕﺮﺩﺩ.ﻭﻧﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻓ&#= 65166;ﺳﺪ ﺳﻨّﻰ ﻳﺎ ﺷﻴﻌ&#= 65264;،که اﺯ ﺣُﺠّﺖ ﺍﻟA= 156;ﺳﻠﺎﻡ ﻭ ﺑﺪﺗﺮ ﮐﻪ ﺍﺩ= ﻋﺎﻯ ﺁﻳﺖ ﺍﻟﻠﻪ ﻣﻴ&= #64401;ﻨﺪ ﮔﻮﺋﻰ( ﺁﻳﺪ ﻭ ﺁ= ;ﻳﺖ)ﺍﻟﻬﻰ،ﺗﻨ&#= 65260;ﺎ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ی ﻮﺑﺮﺍﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻃﺎﻟب ﻠﻘﺎی اA= 247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻧﻔس اﻣّﺎﺭﻩ ﻭﻧﻔ= 87; ﻣﻄﻤﺌﻨّﻪ ﻭ ﻧﻔس ﻣﻠﻬﻤﻪ&#= 1548;ﺩﺭﺗﺴﻤﻴﻪﻫᥴ= 6;ﻯﺑﻌﺪﻯﻋﺮﻓﺎ&= #65263;ﺍﻳﺮﺍﻧﻰﻣﻴA= 170;ﺎﺷﺪ.<o:p></o:p> = 5165;ﻣﺎ ﺭﻭﺍﻗﻴّﻮﻥ ﻭ &#= 65227;ﺮﻓﺎﻯ </spa= n>ﻧﻮ ﺍﻓﻠﺎﻃʌ= 62;ﻥ،ﺗﻘﺴﻴﻢ ﻧﻔس ﻭ ﺭﻭﺍﻥ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﻳﺎ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﺍﻧﺴﺎﻥ ﺭﺍ،ﺗ= 5240;ﺴﻴﻢ ﺑﻨﺪﻯ ﺩﻳﮕﺮﻯ &= #64400;ﺮﺩه اﻧﺪ.ﻭ ﺑﺮﺍﺳﺎ&#= 1587; ﻧﻈﺎﻡ ﺗﻮﻟﻴﺪ&#= 65263;،ﻳﻌﻨﻰ ﻫﺮﻣﻘﺎﻡ ﺭﻭﺍ&#= 65255;ﻰ،ﭼﻪ ﺗﻮﻟﻴﺪ ﺟﺴﻤﺎ&#= 65255;ﻰ ﻳﺎ ﺫﻫﻨﻰ ﺩﺍﺭ&= #65193;.ﮔﻮﺋﻰ ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65183;ﺴﻤﻰ ﺍﺳﺖ،ﮐﻪ ﺗﺨﺼ= 5210; ﺩﺭ ﺗﻮﻟﻴﺪ ﺍﻋ&= #65216;ﺎ ﺩﺍﺭﺩ.ﻭ ﺑﻄﻮﺭ = ﻏﻴﺮ ﻣﺸﺨّﺺ ﺗﻘﺴﻴ= 5250; ﺭﻭﺍﻗﻰ،ﺑﺎ ﻫ= 5252;ﺪﺭﺩﻯ ﻭﻫﻢﺯﻳﺴﺘﻰ ﺍ&#= 65255;ﺴﺎﻧﻬﺎ،ﻭﻧ᥺= 4;ﺮﻳﻪ ﮐﺸﺶ ﻭ ﻗﺒﻮﻝ ﮐ= ثرﺕ،ﻭ ﺣﺘﻰ ﺍﺻﺎﻟﺖ ﺍ&= #65215;ﺪﺍﺩ ﮐﻪ ﻣﻨﺠﺮﺑﻮﺣ&#= 65194;ﺕ ﻭﺟﻮﺩ ﺩﺭ ﻧﻔس &= #65261;ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﻳ&= #65228;ﻨﻰ ﺍﻧﺴﺎﻥ ﺧﻮﺩﺵ &= #65197;ﺍ ﻫﻤﻴﺸﻪ ثاﺑﺖ = 5251;ﻴﺪﺍﻧﺪ.که ﻫﻮﻳّﺖ ﭘﻴﺸﻴ= 5254; ﻭﻣﻘﺎﻡ ﮐﻴﻔﻴ&#= 1617;ﺖ ﺗﮑﺎﻣﻠﻰ ﭘﻴﺸ&#= 65268;ﻦ ﺭﺍ ﻧﺪﺍﺭﺩ . ﺍﻳ= ;ﻨﮑﻪ ﻫﻤﻴﺸﻪ ﻋﻤﻠﺎ &= #65191;ﻮﺩﺭﺍ ثاﺑﺖ ﻣﻰ ﺑﻴﻨ= 5194;، ﺑﺨﺎﻃﺮ ﻓﺮﺍﻣ&#= 65262;ﺵ ﮔﺬﺷته ها ﺍﺳʋ= 74;.که ﺠﺎﻳﮕﺎﻩ ﺁﻧﺮ&#= 65165; ﺩﺭ ﻧﺎﺧﻮﺩﮔﺎ&#= 65257;، ﻳﺎ ﻧﻔس ﺣﻴﻮﺍ&#= 65255;ﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍ&#= 65255;ﻴﻢ.ﺍﮔﺮ ﺗﻌﻠﻴﻢ ﮐﻮﺩﻙ &= #65191;ﻮﺩﺭﺍ ﺑﺒﻴﻨﻢ،چه ﺮʌ= 03;ﺪ ﺑﺘﻌﻠﻴﻢ ﺩﻭﺭ&#= 1607; ﺤﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 1548;ﻫﺮﮔﺰ ﺣﺎﺿﺮ ﺑﺘﺼﺪﻳ&#= 65238; ﺁﻥ ﮐﻮﺩﮐﻰ ﻧﻴ&= #65204;ﺘﻴﻢ،ﻭﺣﺘﻰ ﻣﺘﻨﻔّﺮﺍﺯ ﺁ= 5253; ﻣﻴﺒﺎﺷﻴﻢ.ﻭ ﺍ&= #65255;ﺴﺎﻥ ﻫﺮﮔﺰ ﻧﻤﻴﺨﻮ&#= 65165;ﻫﺪ،ﺑﻴﺎﺩ ﺩﺭﻭﻩ ﻗﺒﻞ ﺍﺯ = ﺑﻠﻮﻍ ﺧﻮﺩ ﺑﺮﺳﺪ ﻭ ﻟ= ﺬﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﺣ&= #65204;ﺎس ﻭﺟﻮﺩ ﺧﻮﺩ،ﻧ= 5194;ﺍﻧﺴﺘﻪ ﺩﺭ ﻣﺠﺎﻝ ﻳﻚ ﻭ= ﺣﺪﺕ ﻭﺟﻮﺩ ﮔﺬﺷﺘﻪ &= #65261;ﺣﺎل اﺳﺖ. ﮐﻪ ﭼﻮﻥ ﺳ= ﻴّﺎله اﻯ ﺟﺮﻳﺎﻥ ﺩﺍ&#= 65163;ﻢ ﺩﺍﺭﺩ، ﺍﺟﺰﺍ= 5263; ﺁﻥ ﻗﺎﺑﻞ ﺩﻳﺪ&= #65253; ﻧﻴﺴﺖ.ﻣﺎﻧﻨﺪ &= #65187;ﺮﮐﺖ ﻋﮑﺴﻬﺎﻯ ﻓﻴﻠ&#= 65250; ﺳﻴﻨﻤﺎﺋﻰ ﮐﻪ &= #65259;ﺮﻳﻚ ﺣﺎﻟﺖ ﺧﺎﺹ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺩﺭ = ﺣﺮﮐﺖ ﺳﺮﻳﻊ ﻋﮑﺴﻬﺎ&#= 1548;ﺍﺣﺴﺎس ﺣﺮﮐﺖ ﺩﺭ ﻓﻴﻠ&= #65250; ﻣﻴﺸﻮﺩ. ﻭ ﻳﺎ ﻣ= ;ثاﻝ ﺳﺘﻮﻥ ﻓﻮّﺍﺭ= 5257; ﺭﺍ ﮐﻪ ﻫﻤﻴﺸﻪ = ﻣﻴﮕﻮﺋﻴﻢ،ﺳA= 176;ﻮﻧﻰ ﻫﺴﺖ ﻭﻟﻰ ﺳﺘﻮ&= #65255;ﻰ ﺩﺭ ﮐﺎﺭ ﻧﻴﺴﺖ = ﻣﮕﺮ ﺍﺟﺰﺍﻯ ﮔﺮﻳﺰ&#= 65165;ﻥ ﻭ ﺑﺪﻭﻥ ﺗﮑﺮﺍ&= #65197; ﺫﺭّﺍﺕ ﺁﺏ. ﻭﻧ&= #65176;ﻴﺠﻪ ﺿﻌﻒ ﺟﺴﻢ ﻭ ﺣﻮ= ﺍس ﻭ ﺫﻫﻦ انسان ʋ= 65;ﺳﺖ. ﻭ ﺍلاّ ﺍﮔﺮ ﻓ= 5268;ﻠﻢ ﺣﺮﮐت ﺴﺘﻮﻥ ﻓ&#= 65262;ﺍﺭﻩ ﺭﺍ ﺑﺴﻴﺎﺭ ﺁﻫ&= #65204;ﺘﻪ ﮔﺮﺩﺩ، ﺑﺎﻳﺪ &#= 65169;ﺘﻮﺍﻥ ﻗﻄﺮﺍﺕ ﻣﺴﺘﻘ&#= 65246; ﻓﻮّﺭﺍﻩ ﺭﺍ ﺑ&#= 65170;ﻴﻨﻴﻢ.ﮔﺮﭼﻪ ﻫﻨﻮﺯﺫﺭّﺍﺕ = 5153;ﺏ ﺭﺍ ﻧﻤﻰ ﺑﻴﻨﻢ.= ﮐﻪ ﻫﺴﺘﻰ ﭼﻨﻴﻦ ﺟ&= #65198;ﻳﺎﻥ ﺳﺮﻳﻊ ﻭ ﺩﺍﺋﻢ = ﺍﻟﺤﺮکه اﺳﺖ. که ﭽﻮﻥ ﺭ&#= 65261;ﺩﺧﺎنه اﻯ ﺳﻴّﺎﻝ ﺍﺳ= 5174;.ﻭﺍﺻﺎﻟت اﺿﺪﺍﺩ ﻋﻤﻠﺎ &#= 65219;ﺒﻴﻌت ﺁﻧﻬﺎ ﺍﺳﺖ. ﻣﺎ= ﻧﻨﺪ ﺻﺪ ﻭ ﭼﻨﺪ ﻣﺎﺩ= ﻩ أثیری ﺩﺭ ﻫﺴ᥵= 6;ﻪ ﺃﺗﻢ.ﮐﻪ ﺑﺎ ﺍﻳ= ﻨﮑﻪ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺑ&= #65220;ﻮﺭ ﺭﻳﺎﺿﻰ ﻣثبت A= 261;ﻣﻨﻔﻰ،ﻣﻴﺘﻮ= ﺍﻧﻨﺪ ﺧﻨثی ﻭ ﻧﻴﺴﺖ &#= 64400;ﻨﻨﺪ،ﺑﺎﺯ ﺑﺎﻫﻢ ﺳﺎﺯﺵ ﻃ&= #65170;ﻴﻌﻰ ﺩﺍﺭﻧﺪ.ﻭ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻧﻴﺰ ﺑﺎﺍﻓﺮﺍ&#= 65193; ﺩﻳﮕﺮ ﺳﺎﺯﺵ ﺩ&= #65165;ﺭﻧﺪ.ﻭﺩﺭﺻﻮ= 5197;ت ﺴﺎﺯﺵ ﺳﺎﻟﻚ ﺑ&= #65166; ﻧﻈﺮﻳّﺎﺕ ﺟﺪ= 5267;ﺪ ﭘﻴﺮﺍﻟﻬﻰ ﺧﻮ&#= 65193; ﺍﮔﺮ ﺃﻃﺎﻋﺖ ﻭ&= #65175;ﺴﻠﻴﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺍﻳﻦ &= #65259;ﻤﺎﻧﻰ ﭘﻴﺮ ﺭﺍ ﺑﻴﺎﺑ&= #65194;. ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﺗ&= #65262;ﺻﻴﻒ ﻧﻔس ﻳﺎ ﺭﻭﺡ ﺣ&= #65268;ﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ،ﺻﺤن = 7; اﺎﻯ ﺑﺮﺍﻯ ﻣﻄ&#= 65166;ﻟﻌﺎﺕ ﻭﺍﺩّﻋﺎﻫﺎﻯ = 5251;ﺬﻫﺒﻰ ﻭﺩﻳﻨﻰ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﻧﺰﺩ ﺭﻭﺍﻗﻴّ= 5262;ﻥ ﻭ ﻋﺮﻓﺎﻯ ﺑﻌﺪ&= #65263;،ﺑﻤﻄﺎﻟﻌﺎʋ= 73; ﻣﺬﻫﺒﻰ ﻭ ﻫﺮ ﺩ= ﻳن ﺮﺳﻤﻰ ﮐﺸﻴﺪﻩ</= span> </spa= n>ﻧﻤﻴﺸﻮﺩ.ﺯʌ= 67;ﺮﺍ ﺍﺻﻞ ﻋﻤل ﺪﻳن &#= 65262;ﺭﺯﻯ ﺳﻠﻮﮐﻰ ﺍﺳﺖ،= 5261;ﻧﻪ ﻧﻈﺮﻳﻪ ﭘﺮﺩﺍ&#= 65199;ﻯ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264;ﻭﻣﮑﺘﺒﻰ.ﻭ ﻧﻔس ﺭﻭﺍﻥ ﺑﺸ&#= 65198;ﻯ ﺩﺭ ﻫﺸﺖ ﻗﻮّﻩ &= #65261; ﺟزء ﺗﻘﺴﻴﻢ ﮐ= 5198;ﺩﻩ ﺍﻧﺪ،ﻭﻟﻰ ﺟﺰ &#= 65259;ﺪﺍﻳﺖ ﮐﻨﻨﺪﻩ ﻭ ﺭﺍﻫ&= #65256;ﻤﺎ، ﺩﺭ ﭘﻨﺞ ﺣسّ ﻭ &= #65255;ﻴﺰ ﻗﻮّﻩ ﺗﻮﻟﻴﺪ &#= 65261; ﻗﻮّﻩ ﮔﻔﺘﺎﺭ= 548; ﮐﻪ ﮐﻨﺘﺮﻝ ﺩﻳ&= #64405;ﺮ ﺍﺟﺰاء ﺭﺍ ﺑﻌ= 5260;ﺪﻩ ﺩﺍﺭﺩ،ﻭ ﺷﺮﻳ= 5236;ﺘﺮﻳﻦ ﺟزء ﻧﻔس ﺍﺳﺖ = 5261; ﻫﻤﻴﻦ ﺟزء ﻧﻔ= 587; ﺍﺳﺖ،ﮐﻪ ﺍﺣﺴ= 5166;ﺳﺎﺕ ﻭ ﺗﺼﻮﺭﺍﺕ ﻭ ﺷ= ﻬﻮﺍت ﻮﺍﺩﺭﺍﮐﺎﺕ ﻣ&#= 65166;ﺭﺍ ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;، ﻭ ﺁﻧﺮﺍ ﺑﻴﺎﻥ = ﻳﺎ ﮐﻠﺎﻡ ﻋﻘﻞ ﺧﻮ&= #65165;ﻧﺪه اﻧﺪ.ﺩﺭ ﻭﺍﻗﻊ &= #65251;ﺠﻤﻮﻋﻪ ﻋﻤﻠﻴّﺎﺕ ﻧﻔ= 587; ﻭﺭﻭﺍﻥ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ، ﻧﻴﺰ ﻣﮑﺎﻧﻴﺰ&#= 65249; ﻣﻠﮑﻮﺗﻰ ﻏﻴﺮ &= #65251;ﺎﺩی اﺳﺖ. ﻳﻚ ﻣﺠﻤﻮ&= #1593;ه اﺯ ﻋﻤﻠﻴّﺎﺕ = 5227;ﻘل ﺠﺰﺋﻰ، ﻭ ﻣﺠﻤ&#= 65262;ﻋﻪ ﻣﺸﺘﺮﻙ ﻧﻔس ﻭ&#= 65227;ﻘﻞ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ &#= 65169;ﺨﻠﻖ،ﮐﻪ ﻋﻘلی کاﻣﻞ ﺗʋ= 98; ﻭﺍﻟﻬﺎﻣﺎﺕ ﺟﺪﻳﺪ ﮐﻠّﻰ ﺗ&#= 65198; ﺩﺍﺭﻧﺪ. ﺗﻔﮑﻴ&= #65242; ﻋﻤﻠﻴّﺎﺕ ﻧﻔ= 587; ﺑﺮﺍﻯ ﺍﺩﺍﻣﻪ &= #65187;ﻴﺎﺕ،ﻭ ﻋﻤﻠﻴّﺎﺕ ﺩﺭ= 5267;ﺎﻓﺖ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ،ﻭﺗﻨﺰﻳﻞ ﺁﻥ ﺑﺼﻮﺭت کل= 75;ﻡ،ﻭﺗﻔﮑﻴﻚ ﺍﻋﻤﺎﻝ ﻋﻘﻠﻰ &= #65183;ﺪﺍ ﺍﺯ ﺍﻋﻤﺎﻝ ﺣﻴ&= #65166;ﺗﻰ ﺑﺴﻴﺎﺭ ﺳﺨﺖ ﺍ&= #65203;ﺖ، ﻭ ﺍﻣﮑﺎﻥ ﺁﺯﻣ&= #65166;ﻳﺶ ﻧﻴﺴﺖ. ﮔﺮﭼﻪ ﺳ= ﺎﻟﮑﺎﻥ ﺩﺭ ﺗﺠﺮبه ها®= 0; ﺷﺨﺼﻰ ﺧﻮﺩ،ﻣﻴﺘﻮﺍA= 255;ﺪ ﺑﺎﺣﻮﺍﻝ ﺧﻮﻳ&#= 65206; </spa= n>ﺗﻔﮑّﺮ ﻭﺗᥳ= 6;ﻣّﻞ ﮐﻨﻨﺪ. ﻭ ﺑﺮﺧﻰ= ﺩﻳﮕﺮ ﻧﻔس ﺭﺍ ﺗﺎ ﺩﺳ&= #65176;ﮕﺎﻩ ﺗﻨﺎﺳﻠﻰ ﮐﺸﺎ&#= 65255;ﺪﻧﺪ. ﻭ ﻣﻴﺘﻮﺍﻥ ﮔﻔ&= #65174; ﺳﻴﺴﺘﻢ ﺟﺴﻢ ﻭ&= #65255;ﻔس ﻭ ﻋﻘﻞ ﺩﺭ ﺫﻫﻦ= ، ﺑﺮﺍﻯ ﺣﻮﺍس ﻭ &= #65187;ﻮﺍس ﺑﺎﻃﻨﻰ ﮐﻪ ﺩﺭ = ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﻧﺪ،ﺑﺎﻫA= 250; ﻓﺮﻕ ﻣﻴﮑﻨﻨﺪ.&= #65251;ﺎﻧﻨﺪ ﻣﺠﻤﻮﻋﻪ ﺣﻮﺍ&#= 65205; ﺷﻬﻮﺍﻧﻰ،ﻳﺎ = 5251;ﺠﻤﻮﻋﻪ ﭼﺸﻤﻰ ﺣس ﺑﺎﺻ&#= 65198;ﻩ،ﮐﻪ ﻫﺮﻳﻚ ﺭﺍ ﺑﺮﺍ&= #65263; ﺧﻮﺩ ﺩﺳﺘﮕﺎﻫ&#= 65264; ﻣﺴﺘﻘﻞ ﻣﻠﺎﺣ&#= 65224;ﻪ ﻣﻴﮑﻨﻴﻢ.ﻭ ﺑﺎ&= #65247;ﺄﺧﺮﻩ ﺟزء ﻫﺸﺘﻢ ﻧﻔ= 587; ﻭﺭﻭﺍﻥ ﺭﺍ،ﺯ= 5255;ّﻮﻥ ﭘﻴﺎﻣﺒﺮ ﻭﻋﺎ&#= 65197;ﻑ،ﺻﺪﺍ ﻣﻴﺨﻮﺍﻧﺪ، ک= 07; ﺠﻨﺒﻪ ﻭ ﻗﺴﻤﺖ ﺣﺎل ﺪ&= #65197; ﺭﻭﺡ ﺍﺳﺖ.ﮐﻪ ﻣ= ﺤﺪﻭﺩﻩ ﺁﻥ ﺩﺭ ﺣﻨﺠﺮﻩ = ﻭ ﺣﻠﻖ ﻭﮔﻠﻮ ﻭﺯ&= #65169;ﺎﻥ ﻭ ﻟﺒﺎﻥ ﺍﺳﺖ. ﻣ= ;ﺠﻤﻮﻋﻪﺍﻯ ﻣﺮﮐّﺐ ﺍﺯ ﻋﻤ&#= 65248;ﻴﺎﺕ ﻧﻔﺴﺎﻧﻰ ﻭ ﺫﻫ&= #65256;ﻰ ﻭ ﺟﺴﻤﻰ ﺍﺳﺖ،&#= 64400;ﻪ ﺑﺼﻮﺭﺕ ﻣﻠﮑﻪ &= #65261; ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺩﺭ ﻃﻔﻞ ﺁﻏﺎﺯ = ﻣﻴﮕﺮﺩﺩ ﻭ ﻣﺪﺍﻡ ﺍﺻﻠﺎ&= #65185; ﻣﻴﺸﻮﺩ .ﺑﺨﺼﻮ&= #65209; ﻗﺴﻤﺖ ﺫﻫﻨﻰ ﻭ = ﺭﻭﺍﻧﻰ ﺁﻥ ﮐﻪ ﻣﺤﺘﻮﺍ&= #65263; ﮐﻤّﻰ ﻭﮐﻴﻔﻰ &#= 64400;ﻠﺎﻡ ﻭ ﺻﺤﺒﺖ ﺭﺍ ﺑﺎ= ﻟﺎﺗﺮﻣﻴﺒﺮﺩ.&#= 65239;ﺴﻤﺖ ﺍﺣﻮﺍﻟﻰ ﻧﻔس &#= 65193;ﺭ ﻣﺮﮐﺰ ﻣﻐﺰ ﺳﺮ = ﻣﻴﺪﺍﻧﻨﺪ. ﮔﺮﭼﻪ ﻏُﺪّﻩ = 5259;ﻴﭙﻮﻓﻴﺰ ﺭﺍ ﺍﺯﻣﺮﺍﮐﺰ &= #65165;ﺻﻠﻰ ﺗﻘﺴﻴﻢ ﺍﻋﻤﺎ&#= 65245; ﺗﻤﺎﻡ ﻏﺪﺩ ﺑﺴ&= #65176;ﻪ ﻭ ﺑﺎﺯ ﺑﺪﻥ ﻣﻴ= ﺪﺍﻧﻨﺪ،ﮐﻪ ﺗﺮﺷّﺤﺎﺕ ﻣﺘ= 5236;ﺎﻭﺕ ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﺑ&= #65194;ﻥ ﺩﺍﺭﺩ ﻭﻣﺎﻧﻨ&#= 65194; ﺩﻳﮕﺮ ﻗﺴﻤﺘﻬ&#= 65166;ﻯ ﺑﺪﻥ ﺍﻧﺴﺎﻥ،= 5261; ﺣﺘﻰ ﻫﻤﻪﻣﻮﺟ&#= 65262;ﺩﺍﺕ ﻭ ﻫﻤﻪ ﻃﺒﻴﻌﺖ = ﺳﺮﺍﺳﺮ ﺍﺳﺮﺍﺭ ﻭﺭﻣﺰ &= #65261; ﻋﺠﻴﺐ ﻣﻴﺒﺎﺷ&#= 65194;.که همه ﺁﻧﻬﺎ ﺍﺯ = 4394;ﻧﻬﺎﻯ ﺧﻮﺩ ﺗﺤﺮﻳﻚ ﻣ&= #65268;ﺸﻮﻧﺪ ﻭ ﮊﻧﻬﺎ ﺧﻮﺩ ﺗ= ﺤﺖ ﺗﺄثیر ﮊﻧﺘﻴʌ= 42; ﺭﻭﺣﻰ ﻭ ﻣﺮﺍﺗﺐ ﺍﻟﻬ&= #65264; ﻫﺴﺘﻨﺪ .ﺍﻳﻦ ﻣ= ﻨﻄﻘﻰ ﻧﻴﺴﺖ ﮐﻪ ﻗﺴﻤ&= #65176;ﻬﺎﻯ ﻧﺎﭼﻴﺰ ﺑﺨﻮﺍ&#= 65259;ﻨﺪ ﻗﺴﻤﺘﻬﺎﻯ ﺍﺻ&#= 65248;ﻰ ﻭﺟﻮﺩ ﺭﺍ ﺍﺩﺍ&= #65197;ﻩ ﮐﻨﻨﺪ.ﻣﮕﺮ ﮐﻪ<= /span> </spa= n>ﻭﺍﺳﻄﻪ ﺑﺎʌ= 07;ﻨﺪ ﮐﻪ ﺗﺤﺖ ﺗﺪﺑﻴ&= #65198; ﻧﻴﺮﻭﻫﺎﻯ ﺑﺴ&#= 65268;ﺎﺭ ﺑﺮﺗﺮ ﻭ ﺑﺰﺭﮔ&= #65176;ﺮ ﺍﺯﻗﺴﻤﺘﻬﺎﻯ &#= 65165;ﺻﻠﻰ ﺭﺍ ﺍﺩﺍﺭﻩ ﮐﻨ&= #65256;ﺪﻩ ﻭ ﻟﺬﺍ ﺭﻭﺡ ﻳﺎ= ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ،ﭼﻴﺰﻯ = 4400;ﻮچک ﺩﺍﺧﻞ ﺑﺪﻥ ﻧﻴ&= #65204;ﺖ.ﺑﻠﮑﻪ ﺑﺪﻥ ﺩﺭ ﺩﺭﻳﺎ&= #65163;ﻰ ﺍﺯ ﺁﻥ ﺭﻭﺡ ﻏﺮ= ﻕ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ،ﺭﻭﺡ ﻣؤﻣﻨﺎﻥ ﮐﺎﻣ= 5246;،ﮐﻪ ﻧﻮﺭ ﻭﺍﺭﺗﺒﺎ&#= 65217; ﺁﻧﻬﺎ ﺑﻌﺮﺵ ﺭ&= #65187;ﻤﺎﻥ ﮐﺸﻴﺪﻩ ﻣﻴﺸﻮ&#= 65193;.ﺩﺭﺣﺎﻟﻴﮑﻪ ﺗﻤﺎﻡ ﻫﺴتی اA= 255;ﺴﺎﻥ ﻭﺩﻧﻴﺎﻯ ﻧﺎﺳ&#= 65262;ﺗﻰ،ﻭﻓﻀﺎﻫᥴ= 6;ﺋﻰ ﮐﻪ ﻣﻰ ﺑﻴﻨﻴﻢ&= #1548;ﺧﻮﺩ ﺩﺍﺧﻞ ﺩﺭﻳﺎﻯ &= #65197;بّ اﻟﻨﻮﻉ ﺑﺸﺮﻯ &#= 65165;ﺳﺖ.ﮐﻪ ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮی ﻤﻴ&#= 65170;ﺎﺷﺪ.ﻭ ﺧﻮﺩ ﺳﺎیه اﻯ = 5165;ﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺗ&#= 65198; ﺭﺣﻤﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺍﺯ ﻫﺮ = ﺍﻣﺮﻯ ﺩﺭ ﻫﺴﺘﻰ،ﻧﻤ= 5268;ﺘﻮﺍﻧﺪ ﺑﻤﮑﺎﻧﻴﺰﻡ ﻭ &= #65207;ﺮﺍﻳﻂ ﻭ ﻋﻤﻞ ﭘﺪﻳﺪﻩ = ﻫﺎ ﺭﺍ ﺑﺪﺍﻧﺪ ﮐﻪ = ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺍﺯ</sp= an> </spa= n>ﺫﺍﺗﻴّﺎﺕ ᥴ= 5;ﺳﺖ،ﻭ ﻣﺨﺘص ﻤﺮﺍﺗﺐ &#= 65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻧ= ﺴﺎﻥ ﺑﺎ ﻋﻠﻢ ﻭﺷﻨﺎ&= #65191;ﺖ ﻋﻠﻞ ﻭﻣﻌﻠﻮﻝ &= #65259;ﺎ ﻣﮑﺎﻧﻴﺰﻡ ﻇﺎ&#= 65259;ﺮﻯ ﺍﻣﻮﺭ ﺭﺍ ﻣﻰ ﺑ= ﻴﻨﺪ.ﻭ ﺗﻨﻬﺎ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﺧﻮﺩﺭﺍ ﻗﺎﻧﻊ &= #64400;ﺮﺩﻩ ﺑﺎﺷﺪ ﮐﻪ ﺍﻳﻦ = ﺣﻘﻴﻘﺖ ﺑﻴﻨﻰ ﻧﻴﺴﺖ. ﺑ= ﺮﺍﻯ ﻣثاﻝ ﻣﮑﺎﻧﻴA= 200;ﻡ ﺣﺮﮐﺖ ﺍﺗﻮﻣﺒ&#= 65268;ﻞ ﺍﻧﻔﺠﺎﺭ ﺑﻨﺰ&#= 65267;ﻦ ﻭ ﺿﺮﺑﻪ ﺯﺩﻥ ﺑ= ﭙﻴﺴﺘﻮﻧﻬﺎ ﺍﺳﺖ، ﮐﻪ ﺑﺒﺎ&#= 65247;ﺎ ﺑﺮﻭﺩ،ﻭ</spa= n> &#= 65251;ﻴﻠﻪ ﮔﺮﺩﺍﻥ ﺍﺻﻠﻰ &= #65197;ﺍ ﺑﮕﺮﺩﺍﻧﺪ ﺍﻳ&#= 65254; ﺗﻮﺟﻴﻪ ﻋﻠﻤﻰ &= #65259;ﺴﺖ،ﻭﻟﻰ ﺷﻨﺎﺧﺖ ﻣﮑﺎﻧ&#= 65268;ﺰﻡ ﻧﻴﺴﺖ.ﮐﻪ ﺑﺮﺍ&= #65263; ﺑﺮﻕ ﻭ ﺑﻨﺰﻳﻦ = ﻭ ﺍﻋﻀﺎﻯ ﻣﺎﺷﻴ&#= 65254; ﻓﺮﺍﻭﺍﻥ ﺷﺮﻭ&#= 65219;ﻰ ﻫﺴﺖ،ﮐﻪ ﺩﺭﺍ= 5267;ﻦ ﺗﻮﺟﺒﻴﻪ ﻋﻠﻤ&#= 65264; ﻣﻄﺮﺡ ﻧﻤﻴﺸﻮ&#= 65193;.ﺗﺪﺍﻭﻡ ﻧﻔس ﻭﺭﻭﺍﻥ ﭼ&#= 64405;ﻮﻧﻪ ﺑﺎ ﺳﻴّﺎﻟﻪ ﺑ&#= 65262;ﺩﻥ ﺧﻮﺩ ﻭﺗﺮﺑﻴت &#= 65262;ﺗﻐﻴﻴﺮ ﺩﺍﺋﻢ ﺍﺷﻴاء = 705;ه ﺨﻮﺍب ﻮﺳﮑﻮﻥ &#= 65255;ﺪﺍﺭﺩ.ﮐﻪ ﺣﺘﻰ ﻫﻤﻪ ﺩﺭﺟ&= #65166;ﺕ ﺭﻭﺡ،ﭼﻪ ﻧﻔس = 5193;ﺭ ﺣﻴﻮﺍﻥ،ﻭ ﭼﻪ &#= 65197;ﻭﺡ ﺩﺭ ﺍﻧﺴﺎﻥ ﮐﺎ&= #65251;ﻞ، ﺣﺘﻰ ﭘس ﺍﺯ ﻣﺮ&= #64402;،ﻟﺤظه اﻯ ﻧﻪ ﻣﺮﮒ ﺩﺍ&= #65197;ﺩ ﻭﻧﻪ ﺁﺭﺍﻣﺶ.ﮔ&= #65262;ﺋﻰ ﺁﺗﺶ ﺍﺳﺖ،ﮐﻪ &#= 65251;ﺪﺍﻡ ﺷﻌله ﻮﺭ ﻣﻴﺒ= 5166;ﺷﺪ.ﻭ ﻣﺤﺮﻙ ﺍﻧﺴﺎﻥ &= #65169;ﺮﺍﻯ ﻫﺮ ﮐﺎﺭﻭ ﻓﮑﺮ = ﻭ ﺍﺣﻮﺍﻟﻰ ﺍﺳﺖ. = ﺳﺎﻟﮑﺎﻥ ﺍﻳﻦ ﺁﺗﺶ ﺭﺍ ﺧ= ﺎﻣﻮﺵ ﻧﻤﻴﮑﻨﻨﺪ. ﺑﻠ&= #64401;ﻪ ﺗﻮﺟﻴﻪ ﺑﻴﻚ ﻧ&= #65240;ﻄﻪ ﺗﮑﺎﻣﻠﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ،= 05;ه ﺘﻮﺟﻴﻪ ﺷﻌﺎﻉ &= #65247;ﻴﺰﺭﻯ ﻣﻴﺸﻮﺩ.ﺗﺎﺣﺪ&#= 1617; ﺃﮐثر ﺑﻬﺮه گیری ﮐﻨﺪ. ﻭ ﻟ= 5196;ﺍ ﺳﺎﻟﻚ ﺗﺸﺪﻳﺪ &= #65259;ﻴﺠﺎﻧﺎﺕ ﺍﻳﻦ ﺁﺗﺶ ﺭﺍ ﻣ= ﻴﮑﻨﺪ،ﻭ ﺗﻨﺶ ﻭﮐﺸﺶ ﻭﮐ&= #65256;ﺶ ﻣﻬﻢ ﺭﺍ ﺩﺭ ﺍﻧ= ﺴﺎﻥ ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;.ﺣﺘﻰ ﻓﻴﻠﺴﻮﻑ ﺩﻳﮕ&#= 65198;ﻯ، ﻧﻔس ﺭﺍ ﺑﺨﺎﺭ&#= 65165;ﺗﻰ ﮔﻔﺘﻪ ﺍﺳﺖ،ﮐ= 5258; ﺑﻤﺮﺍﺗﺐ ﺑﺪﻥ &= #65251;ﻴﺮﺳﺪ.ﻳﺎ ﻫﻤﺎﻥ ﻓﺮﻣﺎﻧ&#= 65260;ﺎﻯ ﻋﺼﺒﻰ ﻭ ﻫﻮﺭﻣ&= #65262;ﻧﻬﺎﺋﻰ ﮐﻪ ﺧﻮﺩ ﺩﺭ ﺍﺧﺘﻴﺎﺭ = ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ . ﻧﻔس ﺭﺍ ﻣﺎﻫﻴ= ّﺖ ﻭ ﻣﺎﺩﻩ ﺃثیرA= 263; ﻣﻠﮑﻮﺗﻰ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ ﻫﻤﺎﻥ ﻣﺎﺩه ا= 5263; ﮐﻪ ﺑﺼﻮﺭﺕ ﮐﻮ&= #65165;ﻧﺘﻮﻡ ﻭ ﺍﻧﺮﮊﻯ ﺩﺭ ﺍ= ﻣﻮﺍﺝ ﻧﻮﺭﻯ ﺧﻮﺭﺷﻴ&#= 65194; ﻭﺗﻤﺎﻡ ﺳﺘﺎﺭ&#= 64404;ﺎﻥ،ﻣﺪﺍم ﻨﻔﻮﺫ ﻭ ﺟﺰﺋﻰ = ﺍﺯ ﺃﺗﻢ ﻫﺎ ﻣﻴﮕﺮ&= #65193;ﺩ.ﻭﺑﻤﺒﺎﺭﺍ= 5253; ﺩﺍﺋﻢ ﻭﺗﻐﻴﻴ&#= 65198; ﻓﺮﺍﻭﺍﻥ ﺩﺭ ﮐ&= #65268;ﻔﻴّﺖ ﻣﻴﻨﻤﺎﻳﺪ ﺁﻧ&#= 64405;ﺎﻩ ﺳﺎﺧﺘﻤﺎﻥ ﺩﺍ&#= 65191;ﻞ ﺃﺗﻢ ﺗﻐﻴﻴﺮ ﻣ&= #65268;ﮑﻨﺪ،ﻭ ﺗﮑﺎﻣﻞ ﻋﻨﺼﺮ&#= 65263; ﺃﺗﻢ ﺩﺳت ﻤﻴﺪ&#= 65259;ﺪ.ﻭﺑﻤﻮﺍﺯﺍA= 173; ﺁﻥ،ﺍﻣﮑﺎﻧﺎ= 78; ﺠﺪﻳﺪﻯ ﺩﺭﻣﻮﻟﮑﻮﻟﻬ= 5166; ﺑﺮﺍﻯ ﺗﺮﮐﻴب &#= 65194;ﻳﮕﺮی ﻤﻴﺪﻫﺪ. ﻭﺍﻳﻦ = ﺫﺭّﺍﺕ ﺃثیرﻯ ﺧﻮﺩ ﮐA= 248;ّﻰ ﻫﺎﺋﻰ ﻫﺴﺘﻨﺪ&#= 1548;ﮐﻪ ﺫﺭﺍﺕ ﺭﻳﺰﺗﺮ &= #65175;ﺤﺖ ﺃثیرﻯ ﻭ ﺟﺒﺮA= 261;ﺗﻰ ﺍﺯ ﺭﺏّ ﺍﻟﻨﻮ&#= 65225; ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ &= #65227;ﻮﺍﻟﻢ ﺍﻟﻬﻰ،ﮐﻪ ﺣﺘ= 5264; ﻫﻨﻮﺯ ﺑﻨﻈﺮ ﻣ&= #65166;، ﺍﻓﺮﺍﺩ ﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ، ﻫ= 5252;ﭽﻨﺎﻥ ﻓﺮﺳﺘﺎﺩﻩ ﻫﺎ&#= 65163;ﻰ ﺍﺯ ﺍﻣﻮﺍﺝ ﺗﺤ&= #65174; ﺃثیرﻯ ﺑﺮﺍﻯ ﺃﺭﺑﺎ&#= 1576; ﻨﻮﻉ ﭘﺎﺋﻴن ﺘﺮ ﺩﺍ&#= 65197;ﻧﺪ.ﻭﻣﺎ ﺍﻳﻦ ﺗﻔﮑﻴﻜﻬ&#= 65166; ﺭﺍ،ﺑﺮﺍﻯ ﺍﻣ= 4401;ﺎﻥ ﺗﺼﻮﺭ ﻭﺍﻣﮑﺎ&#= 65253; ﺣﺎﻓﻈﻪ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ.ﻭ ﺍﻟّﺎ ﺩﺭ ﺟﻬﺎ&#= 65253; ﻭﺣﺪﺕ ﻭﺟﻮﺩ،= 5261; ﺳﻴّﺎﻟﻪ ﻫﺴﺘ= 5264; ﺩﺍﺋﻢ ﺩﺭ ﺣﺮﮐ&= #65174; ﺳﺮﻳﻊ ﻭﺑﺪﻭﻥ &= #65261;ﻗﻔﻪ،ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺍﻣﮑﺎ&#= 65253; ﺗﺼﻮﺭ ﻭ ﻓﻬﻢ ﺩ= ﺭ ﺳﻄﺢ ﻋﻘﻞ ﺍﻭ ﻧ= ﻤﻴﺪﻫﺪ. ﻭ ﻟﺬﺍ ﻋﺮﻓﺎﻯ = ﺍﻳﺮﺍﻧﻰ، ﺣﺘﻰ ﺑﺮﺍﻯ ﻣﺎ&= #65193;ﻩ ﺟﺒﺮﻭﺗﻰ ﻣؤث= 17;ر ﺩﺭ ﻣﺎﺩﻩ ﻣﻠﮑ&= #65262;ﺗﻰ ﻧﻔس ﻭ ﺳﭙس ﺩﺭ&#= 65169;ﺪﻥ ﺍﻧﺴﺎﻥ،ﺑﺮﺍA= 263; ﻫﺮ ﮐﺎﺭﺵ ﭼﻮﻥ = ﺣﻮﺍس ﻭ ﮐﻠﺎﻡ ﻭ ﻋﻤﻠ= ﻴّﺎﺕ ﺫﻫﻨﻰ ﻭ ﺣﺮﮐﺎ&= #65173; ﺁﻥ،ﺍﺯ (ﻣﺎﺩه عقل ) ﮔﻔته اﻧʋ= 94;.ﮔﺮﭼﻪ ﻋﻘﻞ ﺑﺮﺍﻯ ﻣﺎ = ﺍﺳﺘﻌﺪﺍﺩ ﻭﺗﻮﺍﻥ ﺍﺳﺖ،= 5261;ﻧﻪﻣﺎﻫﻴّﺘﻰ= ;ﻣﺎﺩﻯ. ﺩﺭ= ﻫﺮﺣﺎﻝ ﺍﻳﻦ ﺩﺭﺳﺖ ﺍﺳ&= #65174;، ﮐﻪ ﻋﻮﺍﻣﻞ ﺍﻟ&= #65260;ﻰ،ﺑﺮﺍﻯ ﻣﻮﺟﻮﺩ ﺑﺎﻟﻔ&#= 65228;ﻞ ﺑﻮﺩﻥ ﺧﻮﺩ، ﺑ&#= 65166;ﻳﺪ ﻣﺎﻫﻴّﺘﻰ ﻭﺣ= 5176;ﻰ ﺻﻮﺭﺗﻰ ﭼﻮﻥ ﻭ&= #65165;ﺣﺪ ﺃثیرﻯ ﻭ ﺗﺤﺖ = 5155;ثیرﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #64400;ﻪ ﮐﻮﺍﻧﺘﻮﻡ ﺭﺍ &= #65261;ﺍﺣﺪ ﺍﻧﺮﮊﻯ ﻳﺎ ﻭﺍ&= #65187;ﺪ ﺃثیرﻯ ﻣﻴﮕﻮʋ= 63;ﻴﻢ.که ﺒﺼﻮﺭﺕ ﻓﻮﺗﻮ&#= 65253; ﺧﻮﺭﺷﻴﺪ ﺑﻤﺎ &= #65251;ﻴﺮﺳﺪ.ﮐﻪ ﺧﻮﺩ ﺍﺯﺻﺪﻫﺎ &= #65165;ﻣﻮﺍﺝ ﻣﺨﺘﻠﻒ ﻭﻣﻮﺍ&#= 65193; ﻣﺘﻔﺎﻭت ﻤﺎﻫ= 5262;ﻯ ﺩﺭﻳﻚ ﻣﻮﺝ ﻫﺴ&= #65176;ﻨﺪ.ﻭﺣﺘﻰ ﻓﻮﺗﻮن ﻨﻮﺭ، = 5203;ﻨﮕﻴﻦ ﺗﺮﻳﻦ ﻭﺍﺣﺪ ﺍ&= #65267;ﻦ ﺍﻣﻮﺍﺝ &#= 65255;ﻮﺭﻯ ﺍﺳﺖ.ﮐﻪ ﺍﮔﺮ ﺳ= ﻨﮕﻴﻨﺘﺮﺍﺯ ﺍﻳﻦ ﺷﻮﺩ ﮐﻪ ﻫ= ﺴﺖ،ﺍﺯ ﻣﻮﺝ ﺳﻘﻮﻁ ﻣﻴ&= #64401;ﻨﺪ.ﻳﻌﻨﻰ ﺍﺯ ﻋﺎﻟﻢ ﻭﺟﻮ&= #65193;ﻯ ﻣﻠﮑﻮﺗﻰ ﺧﻮﺩ&#= 1548;ﻭﺍﺭﺩ ﻋﺎﻟﻢ ﻧﺎﺳﻮﺗ&#= 65264; ﺷﺪﻩ ﺍﺳﺖ. ﻭ ﺑﺎ= ;ﻟﺄﺧﺮﻩ ﺍﻳﻦ ﺭﺳﻴﺪه ﻫ&#= 65166; ﺭﺍ،ﻓﺮﻣﺎﻧﻬA= 166;ﻯ ﺍﻟﻬﻰ ﻳﺎ ﺗﺪﺑ&= #65268;ﺮﺍﺕ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﮕﻮﺋﻴﻢ.ﮔﺮ= 4380;ﻪ ﻓﺮﻣﺎﻧﻬﺎ ﺑﺎ&#= 65199;ﺩﺭﻭﺣﺪت ﻮﺟﻮﺩﻯ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ ﻭ ﻫﻤﻪ ﻣﺮﺍﺗﺐ = ﻓﺮﻣﺎﻧﻬﺎ،ﺑA= 240;ﺼﺪ ﺗﺤﻘﻖ ﻳﻚ= ; ﻓﺮﻣﺎﻥ ﺍﺻﻠﻰ ﺭﺍﻩ ﺍﻓ&= #65176;ﺎﺩه اﻧﺪ.ﮐﻪ ﺗﻨﻬﺎ &= #65191;ﺪﺍﻭﻧﺪ ﺩﺭ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ،ﻃﺒﻖ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ،ﻳﺎﻫﻤﺎʌ= 53; ﺷﺪﻥ ﻭﺻﻴﺮﻭﺭ&#= 65173; ﺗﮑﺎﻣلی ﺪﺭﺗA= 252;ﺎﻡ ﺍﻧﻮﺍﻉ ﺍﺳﺖ.ﻭ&= #65165;ﻳﻨﻚ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65208;ﺮﻯ ﻣﺎ، ﻭ ﻳﺎ ﺩﺭ ﺍ= ﻧﻮﺍﻉ ﺑﺮﺗﺮ ﺁﻳﻨﺪﻩ &= #65255;ﻴﺎﻣﺪﻩ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65187;ﺘﻰ ﺩﺭﻣﻮﺟﻮﺩﺍﺕ &#= 64344;ﺎﺋﻴﻦ ﺗﺮ ﺣﻴﻮﺍﻧﻰ ﻭ = ﮔﻴﺎﻫﻰ ﻭ ﺟﻤﺎﺩﻯ ﻭ &#= 65175;ﺤﺖ ﺟﻤﺎﺩﻯ ﺍﺟﺮﺍ &= #65251;ﻴﮕﺮﺩﺩ. ﮐﻪ ﻫﺮﻳﻚ ﻭﺍﺣ&= #65194; ﻣﺎﻫﻮی ﺪﺍﺷت= 07; ، ﻭﺗﻐﻴﻴﺮﺍﺕ ﺩ&#= 65165;ﺋﻢ ﺩﺍﺭﻧﺪ.ﺳﻨﮕﻴ&#= 65254; ﺩﺭ ﻣﺎﻫﻴّﺖ ﮐ&#= 65252;ّﻰ،ﻭ ﺳﺒﻚ ﺗﺮﻭﻟﻰ ﭘ&= #65268;ﭽﻴﺪﻩ ﺗﺮ ﺩﺭ ﮐﻴﻔﻴّ&#= 65174; ﻣﻴﮕﺮﺩﻧﺪ.ﻣﺎ &= #64400;ﻪ ﻏﺮﻕ ﻫﺴﺘﻰ ﻫﺴ&= #65176;ﻴﻢ،ﻗﺎﺩﺭ ﺑﺪﺭﻙ ﺁﻥ ﻧﻴﺴ&= #65176;ﻴﻢ.ﻣﮕﺮ ﻓﺮﺿﺎ ﺍﺯ ﻫﺴﺘ&= #65264; ﺧﺎﺭﺝ ﺷﻮﻳﻢ،= 4400;ﻪ ﺍﺯ ﺩﻭﺭ ﺁﻧﺮﺍ = ﺑﺒﻴﻨﻴﻢ.ﺑﻘﻮ&#= 65245; ﮐﺴﻰ ﮐﻪ ﻣﻴﮕﻮ&= #65267;ﺪ،ﻣﺎﻫﻰ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺁ&#= 65167; </spa= n>ﺭﺍ ﺗﺸﺨﻴﺺ A= 169;ﺪﻫﺪ،ﻣﮕﺮ ﻭﻗﺘﻰ ﺍﺯ ﺁﺏ ﺩ= ﺭﺁﻣﺪ. ﮐﻪ ﺁﻧﮕﺎﻩ ﺯﻧ&= #65194;ﻩ ﻧﻴﺴﺖ ﮐﻪ ﺩﺭﻙ = ﮐﻨﺪ.ﻭ ﻳﺎ ﺍﻧﺴﺎﻥ ﺩﺭ = ﺯﻧﺪﮔﻰ ﻏﺮﻕ ﺍﺳﺖ،ﮐﻪ &#= 65239;ﺪﺭ ﻭﺍﻫﻤﻴّﺖ ﺍﻳ= 5254; ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65255;ﻤﻴﺪﺍﻧﺪ.ﻣﮕ= 5198; ﺩﺭ ﺑﺪﻯ ﻭ ﻧﺎﺗ= ﻮﺍﻧﻰ، ﭼﻬﺮﺳﺪ ﺑﺮﺍﻯ &= #64344;س اﺯ ﻣﺮﮒ ﺍﮔﺮ ﺩ&= #65197;ﺳی اﺯ ﮔﺬﺷته گر᥻= 5;ﺘﻪ ﺑﺎﺷﺪ.ﻓﻌﻠﺎ ﺭ&= #65261;ﺡ ﺍﻧﺴﺎﻥ ﻣﺴﺦ ﮔ&= #65166;ﻭﻯ ﺷﻮﺩ ﮐﻪ ﺩﻳﮕﺮ = ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ ﻭ= ﺑﻴﺎﺩ ﺍﻧﺴﺎﻥ ﺑﻮﺩﻥ &= #65191;ﻮﺩ ﺑﻴﻔﺘﺪ. ﻭ ﺍﮔﺮ= ﺑﻴﺎﺩﺁﻭﺭﺩ، ﺁﻧﮕﺎﻩ ﺭﻧﺞ ﺷ&= #65194;ﻳﺪ ﻭ ﭘﺸﻴﻤﺎﻧﻰ ﺟ&= #65260;ﻨّﻤﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪﮐ&#= 65258; ﺍﻳﻨﻚ ﺍﻳﻦ ﺭﻧ&= #65182; ﺭﺍ ﮐﺴﻰ ﻧﺪﺍﺭ&= #65193; . ﻣﻄﺎﺑﻖ ﻧﻈﺮﻳ= ﻪ ﺭﻭﺍﻧﻰ ﻧﻔس ﻭ&#= 65195;ﺍﺕ،ﻭ ﺟﻮﻫﺮ ﺍﺻﻠﻰ ﻭ&= #65183;ﻮﺩ ﺍﻧﺴﺎﻥ،ﻫﻤﺎA= 253; ﻗﺴﻤﺖ ﻋﺎﻟﻰ ﻧ&= #65236;س ﺍﺳﺖ،ﮐﻪ ﺍﻃﺮ= 5165;ف ﺤﻮﺍس ﻗﺮﺍﺭ ﺩ&#= 65165;ﺭﻧﺪ ﮔﻮﺋﻰ ﻋﻘل هستی ﻤﺎ،ﻭ ﮊ᥽= 5;ﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺮ ﺑﺪﻥ&= #1548;ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻧﻔس ﺑﺮ &= #65175;ﻤﺎﻡ ﺑﺪﻥ،ﻭ ﻧﻴﺰ ﻣ&#= 65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭبّ اﻟﻨﻮﻉ ﺑA= 208;ﺮﻯ، ﺑﺮ ﻧﻔﻮس ﺗﻤﺎ&#= 65249; ﺍﻓﺮﺍﺩ ﻭﻫﻤﻪ &= #65219;ﺒﻘﺎت ﻤﺸﮑﻠّﻪ ﻫﺮﻧ= 5236;س ﻭﺭﻭﺍﻧﻰ ﺍﺳﺖ.&= #65261;ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺳ&= #65268;ّﺎﻝ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﻧ&= #65252;ﻴﺘﻮﺍﻥ ﺗﻔﮑﻴﻚ ﻓﺮﺿﻰ &= #65259;ﻢ،ﺍﺯ ﺍﺟﺰﺍﻯ ﺍﻳﻦ ﮐ&= #65246; ﻫﺴﺘﻰ ﻧﻤﻮﺩ.ﻭ = ﺍﮔﺮﺗﻮﺍﻧﺴﺘ= 5258; ﺑﺎﺷﻴﻢ ﻳﻚ ﺗﻮ&= #65183;ﻴﻪ ﻋﻠﻤﻰ، ﺑﺮﺣﺴ= 576; عقل ﻨﺎﻗﺺ ﺑﺸA= 198;ﻯ </spa= n>ﻭﺧﻮﺩ ﻓﺮﻳʋ= 70;ﻰ، ﺍﮐﺘﻔﺎ ﺑﻔﻬﻢ &= #65203;ﻄﺤﻰ ﺍﺯ ﺣﻘﻴﻘﺘﻬﺎ &= #64400;ﺮﺩه اﻳﻢ. ﮐﻪ ﺍﮔﺮ ﺩ= ﺭﺳﺖ ﻫﻢ ﺑﺎﺷﺪ، ﻭﺍ&#= 65239;ﻊ ﺷﻨﺎﺳﻰ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ، ﻭﻧﻪ ﺣﻘ&#= 65268;ﻘﺖ ﺷﻨﺎﺳﻰ. ﻭ ﺗﺎ ﺃ= ;ﺑﺪ ﺍﻣﮑﺎﻥ ﺷﻨﺎﺧ&#= 65174; ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ،ﻭﺁʌ= 67;ﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65169;ﺮﺍﻯ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻭﺗﮑﺎﻣﻞ،ﻭﺩA= 197; ﺗﺠﻠّﻴﺎﺕ ﺑﻰ &#= 65255;ﻬﺎﻳت اﻟﻬﻰ ﻭ ﻋﻘﻠﻬ&#= 65166;ﻯ ﻣﺮﺑﻮﻃﻪ ﺩﺭ ﺍ&= #65255;ﺘﻈﺎﺭ ﻳﻚ ﺭﻭﺣﻰ ﻣﻮﻓ&= #65238;،ﻭﭘﺎﻙ ﺗﺰﮐﻴﻪ ﺷﺪﻩ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﺑﺸﺮﻯ ﺍﺳﺖ. ﮐﺎ= ﺭﻯ ﮐﻪ ﺗﻨﻬﺎ ﺩﺭﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ،ﺑﮑﻤﻚ = 5165;ﻭﻟﻴﺎﻯ ﺍﺭﺳﺎﻟﻰ ﺍﻟﻬ&#= 65264; ﺑﺨﻠﻖ،ﻭ ﺗﺤﺖ &#= 65175;ﺪﺑﻴﺮ ﻣﻄﻠﻖ ﺧﺪﺍﻭﻧ&#= 65194; ﻭﻣﺮﺍتب &#= 1575;ﻭ ﺻﻮﺭت ﻤﻴﮕﻴﺮ= 5193;.ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨﻴﻢ ﮐﻪ ﮐﺎ&= #65197; ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ ﺭﺍ، ﻣﺎ&#= 65255;ﻨﺪ ﺍﻧﺴﺎﻧﻰ ﺑﺰﺭ&#= 64402; ﻧﺪﺍﻧﻴﻢ،ﮐﻪ = 5175;ﻤﺎﻡ ﻃﺒﻴﻌﺖ،ﺁﻧﻬA= 250; ﻧﻪ ﻃﺒﻴﻌﺖ ﺃﺗ&= #65252;ﻰ ﻣﺤﺴﻮس ﻣﺎ،ﺑA= 248;ﮑﻪ ﺑﻰ ﻧﻬﺎﻳﺖ ﻋﻮ&= #65165;ﻟﻢ ﻣﻠﮑﻮﺗﻰ ﻭﺟﺒ&#= 65198;ﻭﺗﻬﺎ ﺗﺎ ﻟﺎﻫﻮﺕ،ﮐ= 5258; ﻫﻤﻪ ﻧﺎﺩﻳﺪﻩ &= #65251;ﺎ ﺍﺳﺖ،ﺗﺼﻮﺭ ﮐ= 5256;ﻴﻢ. ﻭﺑﻬﺘﺮ ﺍﺳت ﻤ&#= 65198;ﺍﺗﺐ ﺍﻟﻬی ﺮﺍ ﻣﻨﺤ&#= 65212;ﺮﺍ ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5165;ﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺸﻨ&#= 65166;ﺳﻴﻢ.که ﭽﮕﻮﻧﻪ ﺧﻮﺩﺭ&#= 65165; ﺑﻬﺮ ﺳﺎﻟﮑﻰ ﻣ&= #65228;ﺮﻓﻰ ﻣﻴﮑﻨﺪ.ﻳﻌﻨﻰ &= #65169;ﺎ ﮐﺪﺍﻡ ﺷﻬﻮﺩ ﻫ&= #65236;ﺘﮕﺎﻧﻪ،ﻭ ﺩﺭ ﮐﺪﺍﻡ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﺟﺒﺮﻭﺗ&#= 65264;. ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺩﻳﺪﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; </spa= n>ﺑﮕﻮﺋﻴﻢ. ﻭ = 5193;ﻳﮕﺮﺍﻥ ﻧﻴﺰ ﻧﺒﺎﻳﺪ ﺍ&= #64400;ﺘﻔﺎ ﺑﺸﻨﻴﺪﻥ ﻭﺧﻮ&#= 65165;ﻧﺪﻥ ﻧﻤﺎﻳﻨﺪ. ﺑﻠﮑ&= #65258; ﺑﺎﻳﺪ ﺗﺠﺮﺑﻪ &= #65207;ﺨﺼﻰ ﮐﻨﻨﺪ،ﮐﻪ ﻟﺎ &#= 65183;ﺮﻡ ﻧﻔس ﻭﺗﺨلیه ʋ= 53;ﻥ ﺍﺯ ﻫﺮ ﺟُﺮﻡ ﻭ = ﮔﻨﺎﻩ ﻭﻓﺴﺎﺩﻯ ﭘﺎﻙ &= #65207;ﻮﺩ. ﻭ ﺗﺤﻠﻴﻪ ﺑﺼﻔ&= #65166;ت اﻟﻬﻰ، ﻭ ﺗﺸﺒ= 617;ﻪ ﺑﺎﺧﻠﺎﻕ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺑﻴﺎﺑﺪ،ﻭ= 5187;ﺘﻰ ﺧﻮﺩ ﺧﺪﺍﺋﻰ ﺷ&= #65262;ﺩ،ﺗﺎ ﻣﺮﺍﺗﺐ ﺧﺪﺍﺋ&#= 65264; ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺑﺒ= ﻴﻨﺪ. ﺳﻰ ﻣﺮﻏﻰ ﮐﻪ ﺩ= ﺭ </spa= n>ﻣﻌﺮﺍﺝ ﺧﻮʋ= 93;،ﺑﺨﺪﺍﻯ ﻣﺮﻏﺎﻥ ﺭﺳﻴﺪ&#= 65255;ﺪ،ﻭﻟﻰ ﺩﻧﺒﺎﻝ ﺧﺪﺍ ﻣ&= #65264; ﮐﺸﺘﻨﺪ.ﮐﻪ ﺑﺎ&= #65255;ﻬﺎ ﮔﻔﺘﻪ ﺷﺪ، ﺷﻤ&#= 65166; ﺧﻮﺩ، ﻫﻤﺎﻥ ﺳ&#= 65264; ﻣﺮﻍ ﻫﺴﺘﻴﺪ،= 4400;ﻪ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #65165;ﻟﻬﻰ ﻣﺮﺑﻮﻃﻪ ﺭﺳﻴ&#= 65194;ه اﻳﺪ.ﭘس ﺨﺪﺍﺭ= 5165; ﺩﺭ ﺩﺭﻭﻥ ﺩﻝ ﻭ= ﺭﻭﺍﻥ،ﻭ ﭘس ﺍﺯ ﺧﻮﺩﺷﻨ&#= 65166;ﺳﻰ ﻭﺍﺻﻠﺎﺡ ﺁﻥ ﺑ&= #65252;ﺮﺯ ﺧﺪﺍ ﺷﻨﺎﺳﻰ ﺩ&= #65197; ﺩﻝ ﻣﻴﺮﺳﻴﻢ.ﮔ&= #65198;ﭼﻪ ﻧﻤﻴﺘﻮﺍﻧﻴﻢ &#= 65175;ﻮﺟﻴﻬﺎﺕ ﻋﻠﻤﻰ ﻣﺤﺪﻭﺩ&#= 1548;ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻧ&= #65166; ﻣﺤﺪﻭﺩ ﺑﮑﻨﻴ&#= 65250; ﺗﺎ ﺁﻧﻬﺎ ﺭﺍ ﺍ= ﺯ ﻧﻮﻉ ﻳﻘﻴﻦ ﻋﻠ&= #65252;ﻰ ﺑﺴﺎﺯﻳﻢ. ﻧﻔس &= #65261;ﺭﻭﺍﻥ ﮐﻪ ﻧﻔﺨﻪ ﺁﺗﺸ&= #65268;ﻦ ﺍﻃﺮﺍﻑ ﺣﻮﺍس &#= 65251;ﻰ ﮔﻔﺘﻨﺪ، ﻫﻤﺎ= 5253; ﺍﻧﺮﮊﻯ ﺣﻴﺎﺗ&#= 65264; ﻭ ﻫﻤﺎﻥ ﻧﺘﻴﺠ&= #65258; ﺗﻠﺎﺵ ﻭ ﻓﻌﺎﻟ&= #65268;ﺘﻬﺎﻯﻣﺮﺍﺗ= 76; ﻮﺟﻮﺩ ﻣﺎﺩﻳی کلّ ﻫﺴﺘﻰ ﺍﺳA= 174;.که ﺒﺎﻋث اﺣﻮﺍﻝ = 5165;ﻟﻬﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺷﻬﻮ= ﺩﻯ ﻣﻴﺸﻮﺩ. ﻭﻟﺎﺯ&= #65251;ﻪ ﺗﻌﺎﻟﻰ ﺭﻭﺡ ﺑ&= #65208;ﺮﻯ،ﺑﺮﺍی ﺮﺳﻴﺪﻥ ﻧﻮﻉ<sp= an dir=3DLTR> </spa= n>ﻓﻮﻕ ﺑﺸﺮی = 5;ﺳﺖ.ﻭ ﺳﺮﭼﺸﻤﻪ ﺗﻤﺎ&#= 65249; ﺍﻳﻦ ﺁﺗﺸﻬﺎﻯ &= #65251;ﺤﺮﻙ ﻭ ﻫﺪﺍﻳﺖ ﮐﻨﻨ&= #65194;ﻩ ﻭﺟﺎﻥ ﺑﺨﺶ، ک= 607; اﻧﺮﮊﻯ ﺯﻧﺪﮔ= 5264; ﺭﺍ ﺑﺮﺍﻯ ﮐﺴﻰ = ﺗﺄﻣﻴﻦ ﻣﻴﮑﻨﺪ، ﺗﺎ ﺭ&#= 65261;ﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟ&#= 65248;ﻪ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ.&= #65165;ﻧﺴﺎﻥ ﺑﺮﺍﻯ ﺑﺎﻳﺪ ﻏ&= #65196;ﺍ ﺑﺨﻮﺭﺩ ﻳﺎ ﺧﻮ&= #65165;ﺏ ﮐﻨﺪ ﺗﺎ ﺍﺯ ﺳﺮ= ﭼﺸمه اﻟﻬﻰ ﮐﻤﻚ ﺑﮕ&#= 65268;ﺮﺩ. ﻭ ﺟﻠﻮﮔﻴﺮﻯ ﺍ&= #65199;ﺧﻮﺍب اﺑﺪﻯ ﺭﺯق ﺠﺪ= 5267;ﺪﻯ ﺑﺮﺍﻯ ﭼﻨﺪ ﺭﻭ&= #65199; ﻭ ﭼﻨﺪ ﺳﺎﻋﺖ ﺩ= ﻳﮕﺮ ﺍﻣﮑﺎﻥ ﺯﻧﺪﮔ&#= 65264; ﺑﮕﻴﺮﺩ ﮔﻮﺋﻰ &= #65165;ﺗﻮﻣﻴﻠﻰ ﺍﺳﺖ،که ﺪﺭﻫʋ= 98; ﻣﻨﺰﻟﻰ ﺑﺎﻳﺪ ﺳﻮﺧﺖ ﻭ = ﺑﻨﺰﻳﻦ ﮔﻴﺮﻯ ﻧﻤﺎﻳﺪ.&= #65261; ﮐﺴﻰ ﺳﻮﺧﺖ ﺗﻤ&= #65166;ﻡﺭﺍﻩﺭﺍﺑﺎA= 191;ﻮﺩﻧﺪﺍﺭﺩ. <o:p></o:p> = 5191;ﺮﻭﺳﻴﭙﻮس ﻳﻮﻧﺎﻧﻰ ﻧﻔس &#= 65261; ﺭﻭﺍﻥ ﺭﺍ،ﺑﺘ= 5228;ﺪﺍﺩ ﻣﻨﺎﻃﻖ ﻭ ﺍﺟﺰ&= #65165;ﻯ ﺁﻥ ﺗﻘﺴﻴﻢ ﮐﺮ&= #65193;. ﮐﻪ ﻣﺎ ﺍﻳﻦ ﺗﻔ= ﮑﻴﻚ ﻭﻇﺎﻳﻒ ﺭﺍ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺟﻬﺎﻧﻰ ﻣﻰ ﺑﻴ&= #65256;ﻴﻢ.ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻳﺎ ﻓﻌﻠﺎ ﻧﻔس ﺑﺸ&#= 65198;ﻯ ﺩﺭ ﺍﻧﺴﺎﻥ، ﭼ&#= 65256;ﻴﻦ ﺗﺨﺼﻴﺺ ﻭﻇﺎﻳ&#= 65234; ﺩﺍﺭﺩ. ﻭﻟﻰ ﻓﺮ= ﺍﻣﻮﺵ ﻧﮑﻨﻴﻢ ﺩﺭ ﻫﺮ = ﻋﻀﻮ ﺑﺪﻥ،ﻭ ﻫﺮ ﺳﻠ&#= 1617;ﻮﻝ ﺗﻦ،ﻭﺣﺘﻰ ﻫﺮ &#= 65155;ﺗﻢ ﻭﻣﻮﻟﮑﻮﻝ ﺑﺪ&#= 65253; ﺑﺮﺍﻯ ﺧﻮﺩ ﺭﻭ&= #65185; ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﻧﺪ ﮐﻪ ﻣﺸﻐﻮﻝ ﺗﮑ&= #65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﻭ ﻣﺴﺘ&= #65240;ﻞ ﺧﻮﺩﺭﺍ ﺍﺯ ﺗﻦ = ﻣﺎ ﺩﺍﺭﻧﺪ.ﮔﻮﺋﻰ &= #65267;ک اﻧﺴﺎﻥ ﺩﺭﺟﺎ= 605;عه ای ﺭﻭﺡ ﻭ ﺷﺨﺼ&#= 65268;ّﺖ ﻣﺴﺘﻘﻞ ﻭﻭﻇﺎ&#= 65267;ﻒ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ&= #1548; ﻭ ﺟﺎﻣﻌﻪ ﻧﻴﺰ = ﺩﺭ ﮐﻞّ ﺭﻭﺣﻰ ﺑﺮ&#= 65165;ﻯ ﺧﻮﺩﺗﮑﺎﻣﻠﻰ &#= 65251;ﻴﮑﻨﺪ،ﮐﻪ ﻭﻇﺎﻳﻒ ﻭ ﺗﮑﺎ&= #65251;ﻠﺎﺕ ﺟﻤﻌﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﻭﻟﺬﺍ ﺩﺭﺗﺨﺼﻴص ﻮﺗ= 5236;ﮑﻴﻚ ﻭﻇﺎﻳﻒ،ﻭ ﺗﺄ= 579;یر ﻭ ﺗﺄثّر ﺧﺎﺹ = 5191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﭼﻮﻥ ﺗ&= #65156;ثیر ﺭﻭﺡ ﻭ ﺭﻭﺍﻥ ﺩ= ﺭ ﺫﻫﻦ ﻭ ﺟﺴﻢ ﺍﻧ= ﺴﺎﻥ ﻭﻫﺮ ﻣﻮﺟﻮﺩﻯ&#= 1548;ﮐﻪ ﺗﺨﺼﺺ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﻭﻟﻰ ﻗﻄﻌﺎ ﻫﻤﻪ ﺍﻳ&= #65254; ﺍﺭﻭﺍﺡ ﺟﺰﺋﻰ&#= 1548;ﻭ ﻣﺮﺍﺗﺐ ﺗﻔﮑﻴ&#= 64401;ﻰ ﺩﺭ ﻫﺴﺘﻰ ﻭ ﺩﺭ= ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﻭﺣﺘﻰ &= #65193;ﺭ ﺭﻭﺍﻥ،ﻗﺎﺑﻞ = 5175;ﻔﮑﻴﻚ ﻧﻈﺮﻯ،ﻭﻗﺎﺑA= 246; ﺗﻐﻴﻴﺮ ﻭﺗﮑﺎ&#= 65251;ﻞ ﻋﻤﻠﻰ ﺑﺮﺍﻯ ﻣ&= #65166;ﻫﺴﺘﻨﺪ ﮐﻪ ﻫﺮ ﺑﺎﺭ ﻳﻚ= ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﻣﺠ&= #65252;ﻮﻉ ﺍﺟﺰاء ﺭﻳﺰ،ʋ= 93;ﺭ ﺭﻭﺡ ﻭ ﺗﻦ ﻭ ﺻﻮ= ;ﺭﺕ ﻣﺎﻫﻮﻯ ﺁﻧﻬﺎ&#= 65259;مه هستی ﺪﺍﺭﺩ. ﺑA= 198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺏ&= #1617; ﺍﻟﻨﻮﻉ ﻗﺎﺋﻢ &= #65197;ﺍ ﻣﻰ ﮔﻮﺋﻴﻢ ﮐﻪ = ﺭﻭﺡ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺩ= 5197; ﺗﮑﺎﻣﻞ ﻃﺒیع= 40; ﻮﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ ﺧﻮﺩ ﺑ&= #65166;ﻳﺪ ﺑﮑﻤﺎﻝ ﺍﻳﻦ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﻳﺎ ﺍﻟ&= #64405;ﻮﻯ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65165;ﺯ ﻗﺒﻞ ﺑﺮﺳﺪ.ﻭ(ﺍ= ﻳﻦ ﻫﻤﺎﻧﻰ)ﺁﻥ ﺍﻟ&= #64405;ﻮ ﺭﺍ ﺑﻴﺎﺑﺪ،ﻭ &#= 65191;ﻮﺩﺭﺍ ﺩﺭﺁن به (ﻭﺣﺪ= 5173; ﻭﺟﻮﺩ)ﺩﺭﺁﻭﺭ&#= 65193;،ﻭ ﺻَﻤَﺪﻳّﺖ،ﻳ= ;ﺎ ﻫﻤﺎﻥ ﺳﺎﻣﺎﺩ&#= 65263; ﻣﺎﺩﻯ ﻫﻨﺪﻭﺍ&#= 65253;،ﺭﺍ ﺑﻴﺎﺑﺪ. ﺁﻧﮕﺎ&= #1607; ﺪﺭ ﺗﻦ ﻭﺳﺎﻳﺮ = ﺍﻋﻀﺎ ﻣﺘﻔﺎﻭت ﻮﻣﺴ= 5176;ﻘﻞ ﺍﺯ ﻫﻤﭽﻮﻥ ﻗﻠ&= #65168; ﻭ ﮐﻠﻴﻪ ﻭﮐﺒﺪ = ﻭﻏﻴﺮﻩ،ﮐﻠّʌ= 68;ﺘﻰ </spa= n>ﺩﺭ ﺗﻦ ﺩﺍﺭA= 255;ﺪ.ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258;،ﻭ ﮐﻞّ ﻫﺴﺘﻰ ﺃﺯ&#= 65247;ﻰ ﺃﺑﺪﻯ،ﺍﻳﻦ ﺑ= 5198;ﺗﺮﻯ ﻭ ﺗﺤﮑﻢ ﺭﺍ ﺑﺮ= ﺍﺟﺰاء ﻫﺴﺘﻰ ﺩﺍﺭﺩ. که همگاﻥ ﺑﺎﻳ= ;ﺪ ﻫﺪﻑ ﺍﻭﺭﺍ ﺩﺭ = ﺃﺑﺪﻳّﺖ ﻫﺴﺘﻰ ﺗﺄﻣﻴﻦ &= #64400;ﻨﺪ ﻭ ﺑﭙﻴﺶ ﺑﺮﺩ. ﻭ= ;ﻫﺪﻓﻬﺎﻯ ﺟزﺌﻰ ﻭ ﺁﺭﺯﻭ&#= 65259;ﺎﻯ ﻓﺮﺩﻯ ﺍﺟﺰاء= 48;ﻟﺎﺟﺮم ﺪﺭﺧﺪﻣت ﺁن کلّ ﻣﻴﺒﺎﺷﺪ.@= 400;ﻪ ﺗﺮﻙ ﺁﺭﺯﻭﻯ ﺧ&= #65262;ﺩ ﮐﻨﺪ،ﻭ ﺑﺂﺭﺯ= 5261;ﻯ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﮑﻮﺷﺪ، ﺗﺎ ﺧ&#= 65262;ﺩ ﻧﻴﺰ ﺩﺭ ﻣﻘﺎﻡ = ﻭ ﺻﻔﺎﺕ ﻭ ﺍﻣﮑﺎ&= #65255;ﺎﺕ، ﺑﻬﻤﺎﻥ ﻣﻘﺎﻡ &= #65169;ﺎﻟﺎﺗﺮ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ.&= #65261; ﺩﻭﭼﺎﺭ ﻏﻀﺐ ﮐ&= #65246; ﻧﺸﻮﺩ. ﻭ ﺿﻌﻒ ﺍ= ;ﻣﮑﺎﻧﺎﺕ ﻫﺮ ﻋﻀﻮ ﻭﻓﺮﺩ&= #65263; ﺩﺭ ﻫﺴﺘﻰ ، ﺑﺎ&= #65227;ث ﮐﻨﺪﻯ ﻭ ﺗﺤﻘﻖ = ﻫﺪﻑ ﺑﺎﻟﺎﺗﺮ ﮐﻠّ= 5264; ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﭼﺎﺭﻩ ﮐﺎﺭ ﺩﺭﺍﻧﺴﺎ&#= 65253; ﺗﺰﮐﻴﻪ ﻧﻔس ،= 5261; ﺗﺮﻙ ﺩﻳﺮﻭﺯ ﻭ = ﺍﻣﺮﻭﺯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ &= #64400;ﻪ ﺑﻔﺮﺩﺍﻯ</sp= an> &#= 65169;ﻬﺘﺮ ﻭﺑﺎﻟﺎﺗﺮ ﻧﻮ&#= 65227;ﻰ،ﻭ ﺍﻟﻮﻫﻴّﺖ ﻧﺴ= 5170;ﻰ ﺩﺭ ﺻﻔﺎﺕ ﻭ ﻣﻘ= ﺎﻡ ﺍﻟﻬﻰ ﺭﺳﻴﺪ.ﻭ = ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ ﺩﺭﺳ&#= 65248;ﻮﻙ ﺑﺎ ﻭﻟﺎﻳﺖ،ﺑ= 5252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﻗﻮس ﺻﻌﻮﺩ ﻣﻴ&#= 65198;ﺳﻨﺪ،ﮐﻪ ﻫﺮﻳﻚ ﻣﺪ= ﺭﻙ ﺗﻮﻓﻴﻖ ﺩﺭ ﻳﻚ = ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭ ﺷﻬﻮﺩ ﺁﺧﺮ ﻧﻮ&= #65197; ﻗﺎﺋﻢ،ﭘﺎﻳﺎA= 253; ﻣﺄﻣﻮﺭﻳّﺖ ﻭ &#= 65261;ﻇﻴﻔﻪ ﺗﮑﺎﻣﻞ ﺍﻧﺴﺎ&#= 65253;،ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻧﻮ&= #65227;ﻰ ﺑﺸﺮﻯ ﺍﻭ ﺍﺳﺖ.= ﺗﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﭼﮕﻮﻧA= 258; ﻫﻤﻴﻦ ﻣﺮﺍﺗﺐ &= #65169;ﺎﻟﺎﺗﺮ ﻭ ﺍﺭﺑﺎﺏ ﻧﻮﻉ = ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﺩﺭ(ﺍﻳﻦ ﻫﻤ= ﺎﻧﻰ) ﻭﺻﻔﺎﺗﻰ ﻭ ﮐﺴ&= #65168; ﮐﻤﺎﻟﺎﺕ ﺁﻧﻬ&#= 65166; ﻣﻮﻓّﻖ ﺷﻮﺩ، = 5261; ﺧﻮﺩ ﺭﺍ ﺑﺒﺎﻟ&= #65166; ﺑﮑﺸﺪ.ﻭﻣﻌﺮﺍ&#= 65181; ﻭﺍﺳﺮاء ﺭﻭﺣA= 264; ﻭﻭﺟﻮﺩﻯ ﻭ ﻣﻘ&= #65166;ﻣﻰ ﻭ ﻧﻮﻋﻰ ﺧﻮﺩﺭ&= #65165; ﺑﻨﻤﺎﻳﺪ ﺍﻳﻨ&#= 64401;ﻪ ﺍﻧﺴﺎﻥ ﺟﺎﻫﻞ&#= 1548; ﮔﺎﻫﻰ ﻣﺮﮐﺰ ﻫ&= #65204;ﺘﻰ ﻭﺣﻴﺎﺕ &#= 65191;ﻮﺩﺭﺍ ﻗﻠﺐ ﺑﺪﺍﻧﺪ ﻭ = ﻳﺎ ﻣﻐﺰ ﻭ ﻳﺎ ﻏﺪﻩ= ﻫﻴﭙﻮﻓﻴﺰ ﻭﻳﺎ ﺭﻭﺍﻥ، ﺗ&#= 65256;ﻬﺎ ﺩﺭ ﺗﺠﺮﺑﻪ ﺳﻠ&= #65262;ﮐﻰ ﺷﺨﺺ ﺍﺳﺖ،ﮐﻪ &#= 65251;ﻴﺘﻮﺍﻧﺪ ﻧﻘﺶ ﻫﺮﻳﻚ ﺭﺍ = ﺑﺪﺍﻧﺪ،ﺗﺎ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺭﺍ ﮐﺸف کند . ک= 607; عاﻗﺒﺖ ﺩﺭﻧﻮ= 93; ﺒﺸﺮﻯ ﺑﺎﻳﺪ ﭼﻨﺎن ﺒ&#= 64401;ﻨﺪ،ﻭ ﺷﺨﺼﺎ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﺍ ﺩﺭ ﺩﻝ ﺑﻴﺎ= ﺑﺪ. ﻭﻗﺘﻰ ﺫﺍﺕ ﻭﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩﻣﺎ&#= 65253; ﺭﺍ ﭼﻮﻥ ﮐﻤﺎﻝ = ﺭﺏّ ﺍﻟﻨﻮﻉ،ﻭ ﺣﺘ= 5264; </spa= n>ﺧﻮﺩ ﺭﺏّ ﺍʌ= 47;ﻨﻮﻉ ﮐﺮﺩﻩ ﺑﺎﺷﺪ.ﺯ&= #65267;ﺮﺍ ﻭﺟﻮﺩ ﺍﻣﺮﻭﺯ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ،ﻭﺟﻮﺩA= 263; ﺍﻳﺪﺁﻝ ﻭﻣثاA= 247;ﻰ،ﻭﻧﻤﻮﻧﻪ ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ &= #65251;ﻴﺒﺎﺷﻨﺪ، ﻣﻮﺟﻮﺩﺍﺗﻰ ﻣ&#= 65188;ﺪﻭﺩ ﺑﺎ ﺟﺴﻢ ﻭ ﺻﻮﺭ= ﺕ ﻭ ﺍﺳﺘﻘﻠﺎﻝ ﻭ&= #65251;ﺤﺪﻭﺩﻳّﺖ.ﺑA= 166;ﺯ ﺑﺎﻳﺪ ﻣﻔﻬﻮﻡ &= #65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺭﺍ ﺩﺭ ﻧ= ﻈﺮ ﺑﮕﻴﺮﻳﻢ،ﺗﺎ = 5261;ﺍﻗﻌﻴّﺖ ﻓﻌﻠﻰ ﻭ ﺣﻘﻴﻘ&= #65176;ﻬﺎﻯ ﺑﻌﺪﻯ ﺧﻮﺩﻣﺎ&#= 65253; ﺭﺍ ﺩﺭﻳﺎﺑﻴﻢ .= ﺍﻓ= ﻠﺎﻃﻮﻥ ﻋﻤﻠﺎ ﻓﻠﺴﻔﻪ &= #65261;ﺍﻗﻊ ﮔﺮﺍﺋﻰ ﻭﻣﺎﺩ&#= 65263; ﺑﻮﺩﻥ ﺍﺟﺰﺍﻯ &= #65223;ﺎﻫﺮﺍ ﻣﺴﺘﻘﻞ ﻓﺮﺩی &#= 65198;ﺍ،ﺩﺭﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴ&#= 65176;ﻰ ﻭ ﺑﺨﺼﻮﺹ ﺗﻮﺟ&= #65268;ﻪ ﻋﻠﻤﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﻗﺒﻮﻝ ﺩﺍﺭﺩ. ﻭ= ﺍﻣﺮﻭﺯ ﺭﺍ ﺍﻓﻠﺎﻃﻮﻥ&#= 1548;ﺗﺤﺖ ﺗﻌﺒﻴﺮ ﻧﻔﺨﻪ &= #65165;ﻟﻬﻰ ﻣﻰ ﮔﻔﺖ، ﮐﻪ ﻧ&= #65262;ﺭﻯ ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﭼ&= #65208;ﻢ ﻣﻴﮕﻔﺖ، ﮐﻪ ﭼ&#= 65262;ن ﻤﺨﺮﻭﻃﻰ،که ʋ= 98;ﺃس ﺁﻥ ﺩﺭﻣﺮﺩﻣﻚ &= #64380;ﺸم اﺳﺖ،ﺑﻴﺮﻭﻥ A= 251;ﻰ ﺁﻳﺪ.ﺁﻧﮕﺎه ﻤ&#= 65166; ﺍﺷﻴاء ﺮﺍ ﻣﻴ= 5170;ﻴﻨﻴﻢ. ﮔﺮﭼﻪ(ﺍﻣﻮﺍﺝ &= #65255;ﻮﺭﻯ)ﺍﺯ ﺧﺎﺭﺝ ﺑﭽﺸﻢ ﻣ&= #65268;ﺮﺳﻨﺪ.ﻭﻟﻰ ﻇﺎﻫﺮﺍ(ﻧﻮﺭ ﻋ&= #65240;ﻠﻰ)ﻧﻴﺰ ﺍﺯ ﭼﺸﻢ ﺑﻴﺮﻭ&= #65253; ﻣﻴﺂﻳﺪ، ﮐﻪ ﺩ&#= 65197;ﻙ ﻭ ﺗﺄﻣّﻞ ﻭ ﺗﻤ&= #65198;ﮐﺰ ﻧﺎﻇﺮ ﺭﺍ ﺗﺄﻣ&= #65268;ﻦ ﻣﻴﮑﻨﺪ،ﺗﺎ ﺑ= 5236;ﻬﻤﺪ ﭼﻪ ﻣﻰ ﺑﻴﻨﺪ ﺍ= ﺷﻴاء ﺩﺭﻫﺴﺘﻰ ﺩﻳﺪ&#= 65257; ﺷﺪﻧﻰ ﻧﻴﺴﺘﻨ&#= 65194;،ﻭ ﻫﻤﻪ ﻫﺴﺘﻰ ﺩﺭ = ﺗﺎﺭﻳﮑﻰ ﻣﻄﻠق ﻤﻴﺒﺎﺷ= 5194;. ﻭﻟﻰ ﻭﻗﺘﻰ ﻧﻮ&= #65197;ﻯ ﺑﺮ ﺍﺷﻴاء ﺑﺘ= 5166;ﺑﺪ ﻭ ﺍﻧﻌﮑﺎس ﺑﭽ&#= 65208;ﻢ ﺍﻧﺴﺎﻥ ﮐﻨﺪ ﺁ&= #65255;ﮕﺎﻩ ﺍﺷﻴاء ﺩﻳﺪﻩ = 5251;ﻴﺸﻮﻧﺪ ﻭﻫﺮﻳﻚ ﺑﺮﻧﮓ &= #65191;ﻮﺩ.ﺁﻧﮕﺎﻩ ﺧﻮﺩ ﻧﻮﺭ ﻣنع= 705;س ﺷﺪﻩ ﻫﺰﺍﺭﺍﻥ &= #65175;ﻐﻴﻴﺮ ﻣﻴﻴﺎﺑﺪ ﺯﻳﺮ&#= 65165; ﺍﺷﻴاء ﺑﺮﺧﻰ = 5165;ﺯ ﺍﻧﻮﺍﺭ ﺭﺍ ﺟﺬ&= #65167; ﻣﻴﮑﻨﺪ،ﮐﻪ ﺍ= 5255;ﻌﮑﺎﺳﻰ ﻧﺪﺍﺭﻧﺪ ﺗﺎﺑ&#= 64381;ﺸﻢ ﻣﺎ ﺑﺮﺳﻨﺪ،ک= 07; همان را ﺳﻴﺎﻫ= ;ﻰ ﻣﻴﻨﺎﻣﻴﻢ، ﻳ= 5166; ﺑﻰ ﺭﻧﮕﻰ ﻭ ﺑﻰ= ﻧﻮﺭﻯ.ﺑﺨﺼﻮﺹ ﺭﻧﮕﻬﺎﻯ ﻣﺨﺘ&#= 65248;ﻒ ﻧﺘﻴﺠﻪ ﺭﺳﻴﺪ&#= 65253; ﺑﺎﻧﻮﺍﺭﺯﺍﺋ= 5194; ﮐﻪ ﺟﺬﺏ ﻧﺸﺪﻩ = ﺍﺷﻴاء ﺍﺳﺖ.ﻭ ﻳﺎ ﻧﻮﺭ= ﺑﺸﻴﺌﻰ ﺑﺮﺧﻮﺭﺩ ﮐﺮﺩ&#= 65257;،ﻭ ﻇﺎﻫﺮﺍ ﺭﻧﮓ ﻭ = ﺻﻔﺖ ﺁﻧﺮﺍ ﺑﺮﺍی ﻤ&#= 65166; ﻣﻰ ﻧﻤﺎﻳﺎﻧﺪ.&= #65261; ﻧﻴﺰ ﺗﻐﻴﻴﺮﺍ&#= 65175;ﻰ ﺗﺎ ﺑﭽﺸﻢ ﻣﺎ ﺑ= ﺮﺳﺪ،ﻣﻮﺝ ﻧﻮﺭﻯ ﻫﺰﺍﺭﺍ&#= 65253; ﻣﺎﻫﻴّﺖ ذاتی= ;ﻣﺨﺘﻠﻒ ﺩﺍﺭﺩ ﻭﻫﺮﮐﺪ&#= 65165;ﻡ ﺭﻧﮕﻰ ﺭﺍ ﺑﭽﺸ&= #65250; ﻣﺎ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ.ﻭﻟﻰ ﺣﻮﺍس ﺿﻌﻴﻒ ﻭ&#= 65251;ﺤﺪﻭﺩ ﭼﺸﻢ ﻣﺎ،ﺟﺰ ﻫ&#= 65252;ﺎﻥ ﻫﻔﺖ ﺭﻧﮓ ﻣﻌﺮ&= #65261;ﻑ ﻧﻮﺭ،ﺍﺯ</spa= n> &#= 65203;ﺮﺥ ﺗﺎ ﺑﻨﻔﺶ ﺭﺍ ﻣ= ﻴﺸﻨﺎﺳﺪ. ﻭﻧﻪ ﻣﺎﺩﻭﻥ ﻗ&= #65198;ﻣﺰ ﻭﻳﺎ ﻣﺎﻭﺭﺍﻯ &= #65169;ﻨﻔﺶ.ﮐﻪ ﻫﺮﮔﺰ ﻧﻮﺭ ﻣﺤ&= #65194;ﻭﺩ ﺑﺎﻳﻦ ﭼﻨﺪ ﺭﻧ&= #64403; ﻧﻴﺴﺖ.ﻭﺣﺘﻰ ﺍ&= #65251;ﻮﺍﺟﻰ ﮐﻪ ﺭﻧﮕﻰ ﺑﺮﺍ&= #65263; ﻣﺎ ﻧﺪﺍﺭﻧﺪ.ﭼ&= #65262;ﻥ ﺍﻣﻮﺍﺝ ﺭﺍﺩﻳ&#= 65262;ﺋﻰ ﺩﺭ ﻧﻮﺭ ﺧﻮﺭﺷ&= #65268;ﺪ. ﻭﻫﻨﻮﺯ ﺩﺭﻓﻴ&#= 65200;ﻳﻚ،ﻓﺮﺍﻭﺍ᥽= 3; ﻣﺮﺍﺗب ﺼﻔﺎت = 5252;ﻮﺟﻰ ﻣﻴﺸﻨﺎﺳﻨﺪ، = 5261;ﻳﺎ ﻫﻨﻮﺯ ﻧﺸﻨﺎﺧ&#= 1578;ه اﻧﺪ ﻫﺴﺖ. ﻣﻮﺝ = نوری ﺑﺎ ﺭﻧﮓ ﻣثلا = 5203;ﺒﺰ،ﺧﻮﺩ ﻧﻴﺰ ﻧﻤﻴﺪﺍﻧ&#= 65194; ﮐﻪ ﺳﺒﺰ ﺍﺳﺖ.ﺍ= ﻳﻦ ﺍﻋﺼﺎﺏ ﻣﺎ ﻭﻳ&= #65166; ﺍﻧﻮﺍﺭ ﮔﺮﺩﺍ&#= 65255;ﻴﺪن اﺯ ﺷﻴئ ﺳﺒﺰﺍ= 5203;ﺖ.ﻭﮐﺎﺭ ﭘﻴﭽﻴﺪﻩ ﻭﻧﺎ&#= 65251;ﻔﻬﻮﻡ ﻣﺎ،ﺍﺯ ﺣﻮﺍس = 5261;ﻋﻘﻞ ﻭﺭﻭﺍﻥ، ﭼﻪ ﺭ&#= 65203;ﺪ ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﻧ&= #65260;ﺎﻳﺖ ﮐﻤﺎﻝ ﻭﻣﻨﺒﻊ &= #65259;ﻤﻪ ﺍﻧﻮﺍﺭ،ﺍﻳﻦ = 5175;ﻔﮑﻴﻚ ﻭ ﺗﻮﺟﻴﻬﺎﺕ ﻭ&= #65169;ﺮﺩﺍﺷﺘﻬﺎﻯ ﻣﺨﺘﻠﻒ ﺩﺭ ﻫﺮ = ﻓﺮﺩ ﺭﺍ ﻣﻴﮑﻨﺪ.ﻭ ﻫ= ﻨﻮﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﺮ&= #65165;ﺗﺐ ﺑﺮﺗﺮ ﺩﺭ ﭘﻴﺶ = ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑﻬﻤﺎﻥ ﺍﻧﻮﺍ&#= 65225; ﺑﺎﻳﺪ ﻭ ﮐﻤﺎﻟ&= #65166;ﺕ ﺁﻥ ﺭﺳﻴﺪ، ﺗﺎ &= #65153;ﻧﻬﺎ ﺭﺍ ﺑﺸﻨﺎﺳﻴﻢ.&= #65261;ﻧﻪ ﺍﻣﺮﻭﺯ ﮐﻪ ﺟَ&#= 65256;ﻴن ﺪﺭ ﺭﺣﻢ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﻫﺴﺘﻴﻢ.ﻭﺑﺎﻳ&#= 65194; ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ = ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺑﻨﻤﺎﺋ&#= 65268;ﻢ.ﮐﻪ ﺑﺎﺯﺧﻮﺩ ﺭﺣﻤ&#= 65264; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﺳﺖ.ﻭﻟﺬﺍ ﺑﺮ&= #65193;ﺍﺷﺖ ﻋﻠﻤﻰ ﮔﺬﺷﺘﮕ&#= 65166;ﻥ ﺍﻳﻦ ﺑﻮﺩ،ﮐﻪ &#= 65165;ﺷﻴﺎﺋﻰ ﮐﻪ ﺍﻳﻦ ﻣﺨﺮﻭ&= #65217; ﻧﻮﺭﻯ ﺍﺯ ﭼﺸﻢ = ﺑﻴﺮﻭﻥ ﻣﻴﺂﻳﺪ ﺩﻳﺪﻩ</= span> </spa= n>ﻣﻴﺸﻮﺩ ﮔﻮʋ= 63;ﻰ ﻧﻮﺭ ﺍﻓﮑﻦ ﺩﺳ&= #65176;ﻰ ﺩﺭ ﺗﺎﺭﻳﮑﻰ ﺍ&= #65203;ﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻋﺼ&#= 65166;ﺏ ﭼﺸﻢ ﺍﻧﺴﺎﻥ،= 5169;ﺴﻴﺎﺭ ﻣﺤﺪﻭﺩ ﺑﺮﺍﻯ &= #64380;ﻨﺪ ﻓﺮﮐﺎﻧس ﻧﻮﺭ= 5263; ﺍﺳﺖ.ﻭ ﻗﺒﻞ ﻭ ﺑ= ;ﻌﺪ ﺍﺯ ﺍﻳﻦ ﻓﺮﮐﺎ&= #65255;ﺴﻬﺎ ﺭﺍ ﻓﻌﻠﺎ ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ ﺑﺒﻴﻨﺪ . ﺷﺎﻳﺪ= ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﻣﮑﺎﻧﺎﺕ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺑﻴﺎﺑﺪ.ﮔﺮﭼﻪ &= #65251;ﻴﮕﻮﻳﻨﺪ ﺣﻴﻮﺍﻧﺎﺕ ﺍﻋ&#= 65212;ﺎﺑﻰ ﺩﺍﺭﻧﺪ،ﻭﺍﻣA= 262;ﺭﻯ ﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ<= /span> </spa= n>ﮐﻪ ﺍﻧﺴﺎﻥ A= 255;ﻤﻰ ﺑﻴﻨﺪ.ﺣﺘﻰ ﻣﻴ&= #64405;ﻮﻳﻨﺪ،ﮐﻪ ﮔﺮﮒ ﻫﺎ ﺍﺭﻭﺍ&= #65185; ﺩﺭ ﻓﻀﺎ ﺭﺍ ﻣﻰ= ﺑﻴﻨﻨﺪ،ﮐﻪ گرگها ﻣﻴﺨﻮﺍ= ;ﻫﻨﺪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺪﺭ&= #65255;ﺪ،ﭼﻮﻥ ﻫﻤﻴﺸﻪ ﮔﺮﮔﻬ&#= 65166; ﺳﺮﺑﺂﺳﻤﺎﻥ ﺩ&#= 65165;ﺭﻧﺪ ﻭ ﺻﺪﺍ ﻣﻴﮑﻨﻨ&= #65194;.ﻭﺍﻟﺒﺘﻪ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ&#= 1548;ﺍﻳﻨﮕﻮﻧﻪ ﻧﻈﺮﻳّﺎﺕ ﭼﻘ= 5194;ﺭ ﻭﺍﻗﻌﻴّﺖ ﺩﺍ= 5207;ﺘﻪ ﺑﺎﺷﺪ .ﮐﻪ ﺑﺮﺣ= ﺴﺐ ﻣﻘﺎﻢ ﺗﮑﺎﻣﻠ&#= 65264; ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﻧ&= #65262;ﻋﻰ ﺍﻧﺴﺎﻥ باشد.<o:p>= </o:p> = 5255;ﻔﺨﻪ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ &= #65169;ﻤﺮﺍﺗﺐ ﭘﺎﺋﻴﻦ ﺗﺮ،ﮐ= 5258; ﺍﻧﺮﮊﻯ ﻣﺤﺮﻙ &= #65187;ﻴﺎﺗﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﻣﻮ&= #65183;ﻮﺩﺍت ﺒﺎﺷﺪ،ﻣﺎﻧﻨA= 194; ﻣﻮﺝ ﺩﺭ ﺳﻄﺢ ﺁ= ﺏ ﺍﺳﺖ.ﮐﻪ ﺳﻨﮕﻰ = ﺩﺭﺁﻥ ﺑﻴﻨﺪﺍﺯﻳﻢ ﻭ &= #65193;ﺍﻳﺮه های ﻣﺘّﺤﺪ ﺍʌ= 47;ﻤﺮﮐﺰ ﺍﻓﻘﻰ ﺑﻮﺟﻮﺩ &= #65251;ﻴﺂﻳﺪ. ﺷﺎﻳﺪ ﺍﻣﻮﺍج &#= 65212;ﺪﺍ ﻧﻴﺰ،ﺍﻣﻮﺍﺝ = 5191;ﻮﺩﺭﺍ ﮐﺮﻭﻯ ﻣﺘّﺤﺪ &#= 65165;ﻟﻤﺮﮐﺰ ﺑﺎﺷﺪ.ﭼﻮﻥ ﺍﺯ = ﻫﺮ ﻃﺮﻑ ﺑﺎﺷﻴﻢ ﻣ&= #65264; ﺷﻨﻮﻳﻢ ﺩﺭ ﺳﻄ&= #65186; ﺍﻓﻘﻰ ﻳﺎ ﺳﻄﻮ&= #65185; ﺑﺎﻟﺎﺗﺮﻭﭘﺎ= 5163;ﻴﻦ ﺗﺮ.ﻭﻟﻰ ﺑﺮﺍﻯ = ﺍﻣﻮﺍﺝ ﺭﺍﺩﻳﻮﺋﻰ،ﺟA= 200; ﻫﻤﺎﻥ ﺷﮑﻞ ﺗﻴ&= #65198; ﻭ ﺯﻳﮕﺰﺍﮒ ﻧﺪ&= #65165;ﺭﻳﻢ.ﮐﻪ ﺍﮔﺮﺭﺍﺩﻳﻮﺋ= 5264; ﺩﺭﻳﺎﻓﺖ ﮐﻨﻨ&#= 65194;ﻩ ﺑﺎﺷﺪ،ﺁﻧﮕﺎA= 257; ﻣﻮﺟﻰ ﻣﺴﺘﻘﻴ&#= 65250; ﺍﺯ ﻓﺮﺳﺘﻨﺪﻩ &= #65169;ﺴﻮﻯ ﺍﻳﻦ ﮔﻴﺮﻧﺪﻩ &= #65187;ﺮﮐﺖ ﻣﻴﮑﻨﺪ. ﺍﻳﻨﮑ&= #65258; ﻣﺪﺍﻡ ﺍﻣﻮﺍﺝ &= #65197;ﺍﺩﻳﻮﺋﻰ ﺩﺭ ﻓﻀﺎ ﺑﺎﺷﺪ&= #1548;ﺷﺎﻳﺪ ﺩﺭﺳﺖ ﻧﺒﺎﺷﺪ.&= #65261; ﺍﻳﻦ ﺍﻣﻮﺍﺝ ﺭ&= #65165;ﺩﻳﻮﺋﻰ ﺷﻠﻮﻍ ﺩﺭ ﻓﻀﺎ&= #1548;ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﻧﻴﺰ ﺧﻨثی &#= 65255;ﻤﻰ ﮐﻨﻨﺪ.ﺍﻣﺎ ﻧﻔ&= #65192;ﻪ ﻭﺭﺳﻴﺪﻩ ﻫﺎﻯ &= #65165;ﻟﻬﻰ،ﻭ ﺁﻳﺎﺕ ﻭﻋﻠﺎﺋ&#= 65250;،ﻳﺎﻫﻤﺎﻥ ﺁﻳﺪﻫﺎﻯ ﺍﻟﻬ&#= 65264;،ﮐﻪ ﮔﺎﻫﻰ ﻋﻠﺎﺋﻢ &= #65261; ﮔﺎﻫﻰ ﻣﻌﺠﺰﺍ&#= 65173; ﻳﺎ ﺷﻬﻮﺩﻫﺎﻯ &= #65197;ؤﻳﺎﺋﻰ ﺑﺘﻤﺎﻡ ﻣﻮﺟﻮ&#= 65193;ﺍت ﺨﻮﺍﻧﺪه ﻤﻴﺸ= 5262;ﺩ. ﮐﻪ ﻧﻈﺎﻡ ﺍﻳن اﻣﻮﺍج اﻟﻬﻰ A= 197;ﺍﻧﻤﻴﺪﺍﻧﻴﻢ= ;.ﭼﮕﻮﻧﻪ ﺑﺎﻳﺪ ﺗﺮﺳﻴﻢ &= #65169;ﻌﻠﺎﻣﺘﻰ ﮐﻨﻴﻢ، ﺗﺎ ﺩﺭ&#= 65187;ﺎﻓﻈﻪ ﺧﻮﺩ ﺷﮑﻠﻰ بآ= 606; ﺑﺪﻫﻴﻢ ﻭ ﻧﮕﺎ&= #65257; ﺩﺍﺭﻳﻢ. ﺗﺎ ﺑﺮ= ﺍﻯ ﺗﻔﮑّﺮ ﻭ ﺗﮑﻠ&#= 1617;ﻢ ﺑﺂﻧﻬﺎ ﻣﺮﺍﺟ&#= 65228;ﻪ ﮐﻨﻴﻢ ﻭ ﺗﺒﺪﻳ&= #65246; ﺑﺎﻟﻔﺎﻅ ﻭ ﮐﻠ&= #65252;ﺎﺕ ﻭﺗﻨﺰﻳﻞ ﻣﻨﻄ&#= 65240;ﻰ ﮐﻨﻴﻢ.ﻭ(ﺑﺎﺭ ﻣ= ﻌﻨﻮﻯ)ﺑﺎﻣﻮﺍ&#= 65181; ﺻﻮﺗﻰ ﺧﻮﺩ ﺑﺪ&= #65259;ﻴﻢ ﮔﺮﭼﻪ ﺩﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯ ﻣﻴ&= #65176;ﻮﺍﻧند ﺭﺳﻴﺪه ﺮﺍ ﺗﺒ&#= 65194;ﻳل ﺒﻌﻠﺎﺋم ﺬﻫﻨ= 5264;،ﻭﺳﭙس ﺒﮑُﺪﻫﺎﻯ ﺩﺭ= 5165;ﻣﻮﺍج ﺼﻮﺗﻰ ﺩﺭ ﺁﻭﺭ&= #65193;. که ﺒﮕﻮﺵ ﺩﻳﮕ= 5198;ﺍﻥ ﺷﻨﻴﺪﻩ ﺷﻮﺩ.ﻭ = ﭼﻪ ﻋﻤﻠﻴﺎﺗﻰ ﺑﺮ&#= 65165;ﻯ ﺗﻨﺰﻳﻞ ﺍﻣﻮﺍ&#= 65181; ﻣﻴﻨﻮﻯ ﺑﺎﻣﻮ&#= 65165;ﺝ ﻣﻌﻨﻮﻯ ﻭ ﺫﻫﻨ&= #65264; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;،ﮐﻪ ﺩﺭ ﺣﺎﻓﻈﻪ ﻣﻴ&= #65252;ﺎﻧﺪ ﺗﺎﺑﺎﻣﻮﺍﺝ ﮐ&#= 65248;ﺎﻣﻰ ﺩﺭﺁﻳﺪ.ﻭﺍلا= 17; ﺑﺮﺧﻮﺭﺩ ﺑﺪﺭ ﻭ ﺩﻳﻮﺍﺭ = ﮔﻮﺵ ﻭﻣﻐﺰ،ﺑﺎﺯ ﭘ= 5198;ﺍﮐﻨﺪﻩ ﻭﻣﻌﺪﻭﻡ ﻭ ﺑﻰ = ﺃثر ﻣﻴﺸﻮﺩ.<o:p></o:p> = 5197;ﻭﺍﻗﻴّﻮﻥ ﺑﺮﺍﻯ ﺍﻳﻦ ﺗﻤ&= #1579;یل ﻫﺎ ﺍﻫﻤﻴّﺖ ﺩ&#= 65165;ﺩﻩ،ﻭ ﻋﺮﻓﺎ ﻫﻤﭽﻨﺎ&#= 65253; ﺑﺮﺍﻯ ﺗﻔﻬﻴﻢ &= #65193;ﻳﮕﺮﺍن ﺴﻤﺒﻮﻟﻴک ﻤﻴ= 4405;ﻮﻳﻨﺪ. ﮔﺮﭼﻪ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ بوده ،ﻭ ﺣﺘﻰ ʌ= 55;ﻈﺎﻡ ﻭﻣﻨﻄﻖ ﻣﺎﺩﻯ &= #65255;ﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ، ﻭﻟﻰ ﺩ&#= 65197; ﺍﻧﺴﺎﻥ ﺳﺎﺩﻩ &= #65165;ﻳﻦ ﻧﻈﺎﻡ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ، ﻣﻌﻘﻮﻝ ﺗﺮ ﻭﺣ&= #65176;ﻰ ﻣؤثّرﺗﺮ،ﺍﺯ= ﻧﻈﺎﻣﻬﺎﻯ ﻣﻨﻄﻘﻰ ﻭ ﻋﻠﻤ&= #65264; ﻭﺭﻳﺎﺿﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ ﮔﻮﺋﻰ ﺍﻣﻮﺍﺝ &= #65255;ﻔﺨﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮ&= #65165;ﻯ ﻧﻔس ﻭ ﻣﻐﺰ ﻭ ﺯ= ﺑﺎﻥ،ﻣﺎﻫﻴّʋ= 76;ﻰ ﺣﻴﺎﺗﻰ ﻭﺯﻳﺴ&#= 65176;ﻰ ﺩﺍﺭﺩ ﻭ ﺣﺮﮐﺖ = ﻭ ﺃثر ﺗﮑﺎﻧﻠﻰ = 5191;ﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﻣﺎﻫﻴّﺖ </spa= n>ﺣﻴﺎﺗﻰ ﻭﺯʌ= 67;ﺴﺘﻰ،ﻫﻤﺮﺍﻩ ﺣﺮﮐﺖ ﻭ ﺟﺎﺑﺠ&= #65166;ﺋﻰ ﺷﺒﻴﻪ ﺍﻣﻮﺭ ﻣ&= #65166;ﺩﻯ ﻫﻤﺮﺍﻩ ﺁﻥ ﺧﺎ&= #65211;ﻴّﺖ ﺟﺎﻟﺒﺘﺮﻯ ﻫﺴ&#= 65174;، ﮐﻪ ﺁﻧﺮﺍ ﻋﻤﻞ = ﺷﻨﺎﺧﺘﻦ ﻣﻴﮕﻮﺋﻴﻢ.ﻳﻌ&#= 65256;ﻰ ﺗﻨﻬﺎ ﺑﺮﺧﻮﺭ&#= 65193; ﻣﻮﺝ ﺑﺎﻋﺼﺎﺏ &= #65255;ﻴﺴﺖ.ﺑﻠﮑﻪ ﺗﻐﻴﻴﺮ ﻣﺎﻫﻮ&#= 1740; که ﺍﻋﺼﺎب به ʋ= 98;ﺳﻴﺪهﻫﺎ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺍﻣ&= #65262;ﺭﻯ ﻧﺪﺍﻧﺴﺘﻪ ﺭﺍ &= #65169;ﻌﺪﺍ ﻣﻴﺪﺍﻧﺪ ﻭ ﻧﻔ&= #65260;ﻤﻴﺪﻩ ﻫﺎﻯ ﻗﺒﻠﻰ ﺭﺍ = ﺗﺄﻳﻴﺪ ﻣﻴﮑﻨﺪ.ﻧﻮﻋﻰ(&= #65187;ﻴﺎﺕ ﺍﺩﺭﺍﮐﻰ) ﺑﻤﻮ&= #65183;ﻮﺩ ﺑﻰ ﺧﺒﺮ ﻣﻴﺪﻫ&= #65194;.ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﻣﻠﮑﻮﺗﻰ ﺫﻫﻦ&#= 1548;ﻣﺎ ﺁﻧﺮﺍ (ﺗﮑﺎﻣﻞ = ﻣﻌﻨﻮﻯ) ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺍ= ﮔﺮ ﺍﻳﻦ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻣﻌﻨﻮﻯ ﺑﺤﺪّ &#= 64400;ﻔﺎﻳﺖ ﺍﺯ ﮐﻤﺎﻝ ﻭ ﻭﺿ= ﻮﺡ ﺭﺳﻴﺪ، (ﺗﮑﺎﻣ&#= 65248;ﺎت ﻤﻴﻨﻮﻯ)ﺟﺒﺮﻭ&#= 65175;ﻰ،ﻳﺎ ﺷﻬﻮﺩﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺭﺍ ﻣﻨﺠﺮ ﻣﻴﺸ&= #65262;ﺩ. ﻭﺭﻭﺡ ﻣﻮﺟﻮﺩ &= #65165;ﺯ ﻣﺤﻴﻂ ﺍﻧﺴﺎﻧ&#= 65264; ﻣﺎﺩﻯ،ﺑﻤﺤﻴA= 218; ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﻣ&= #65248;ﺎﺋﻚ ﻣﻠﮑﻮﺗﻰ ﻣﻴﺮ&#= 65203;ﺪ. ﻭ ﻋﺎﻗﺒﺖ ﺧﻮﺩ = ﺭﺍ ﺑﺎﻟﻮﻫﻴّﺖ ﺟ= 5170;ﺮﻭﺗﻰ ﻣﻴﺮﺳﺎﻧﺪ.ﮔﻮ&#= 65163;ﻰ ﮐُﺮﻩ ﺑﺮﻓﻰ ﺍ&#= 65203;ﺖ،ﮐﻪ ﻫﺮﭼﻪ ﺟﻠﻮﺗﺮ &= #65251;ﻴﺮﻭﺩ ﺑﺰﺭﮔﺘﺮ ﻣﻴﺸ&#= 65262;ﺩ.ﻧﻪ ﺩﺭﻣﺎﺩﻩ ﺍﻭل= 740;ه اﻳﻦ ﮔﻮﻟّﻪ ﺑ= 5198;ﻓﻰ،ﮐﻪ ﻗﻄﻌﻪ ﺳﻨﮓ ﺍﺳ&= #65174;.ﺑﻠﮑﻪ ﻃﺒﻘﺎﺗﻰ ﺍﺯ ﺑ&= #65198;ﻑ ﮐﻪ ﺩﺭﺳﻨﮓ ﻧﺒ&= #65262;ﺩﻩ،ﻭ ﺑﺰﺭگی ﺮﺍ ﻧﻪ &#= 65193;ﺭ ﻣﺎﺩﻩ،ﺑﻠﮑﻪ = 5193;ﺭ ﻣﻌﻨﻰ،ﻭ ﺩﺭ ﺟ&#= 65256;ﺒﻪ ﺭﻭﺣﻰ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣل ﺴﻠﻮﮐﻰ ﻭﻣﻴﻨ&#= 65262;ﻯ ﻭﻣﻘﺎﻣﻰ.ﮐﻪ ﻫ&= #65198;ﭼﻪ ﺑﺨﺪﺍ ﻧﺰﺩﻳﮑ&#= 65176;ﺮ ﺷﻮﻳﻢ،ﺑﺎﻳﺪ = 5153;ﻧﺮﺍ ﮐﻤﺘﺮ ﻣﺎﺩﻯ ﻭ = ﺑﻴﺸﺘﺮ ﻣﻌﻨﻮﻯ،ﻭ ﺣﺘ= 5264; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65251;ﻴﻨﻮﻯ ﮔﺮﺩﻳﻢ. ﻭﮔﺮﭼ&= #65258; ﺑﺮﺍﻯ ﻋﻮﺍﻟﻢ &= #65165;ﻟﻬﻰ ﻣﺎﺩﻩ ﺍثیرﻯ A= 261;ﺗﺤﺖ ﺍثیرﻯ،ﺗﺎ ﺷِ= ;ﺒﻪ ﻋَﺪَﻡ ﻟﺎﻫﻮA= 175;ﻰ،ﻭ ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ &= #65235;ﺮﺿﻰ ﻫﺎﻫﻮﺗﻰ ﻓﺮﺽ &= #64400;ﺮﺩﻩ ﺑﺎﺷﻴﻢ. ﻣﺮ= ﺍﺗﺐ ﺍﻟﻬﻰ(ﺍﻟﮕﻮ)ﻫ&= #65204;ﺘﻨﺪ،ﻭﻧﻪ ﻣﻮﺟﻮﺩﻯ ﻣﺎﺩ&#= 65263; ﻭ ﻟﺬﺍ ﻣﻴﺘﻮﺍ&= #65255;ﻴﻢ ﺑﮕﻮﺋﻴﻢ،ﮐﻪ = 5197;ﻭﺍﻥ ﺁﮔﺎﻩ ﻭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻣﺪﺍﻡ ﺩﺭ ﺣﺎﻝ = ﺗﻌﺎﻟﻰ ﻣﻘﺎﻣﻰ ﺍﺳﺖ ﻭ&= #65255;ﻪ ﺗﺮﺍﮐﻢ ﻭﺗﻮﺭ&#= 65249; ﻣﺎﺩﻯ ﺩﺭﻣﻐﺰ.&= #64404;ﺮﭼﻪ ﺍﻳﻦ ﺗﻌﺎﻟﻰ ﻣ&= #64401;ﺎﻧﻰ ﻧﻴﺴﺖ.ﻭ ﻣﺪﺍﻡ = ﺩﺍﻧﺴﺘﻦ ﺑﻴﺸﺘﺮ،ﻭ ﺩﺍ= 5255;ﺎﺋﻰ ﻭ ﺧﺮﺩﻣﻨﺪﻯ ﺑ&= #65268;ﺸﺘﺮ ﻣﻴﻴﺎﺑﺪ.ﺣﺪّ &#= 65155;ﻗﻞ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺗ&= #65236;ﺎﻭﺕ ﺩﺭ ﻭﺟﻮﺩ ﮐﺎﻣ&= #65248;ﺘﺮخویش ﺩﺭ ﻣﻴﺂﻳﺪ.ﮐﻪ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻧﻴﺰ، &#= 65267;ﻚ ﺗﺠﻠّﻰ ﺍﺯ &#= 65165;ﻳﻦ ﺍﺩﺭﺍﻙ ﺩﺭ ﺩﻝ = ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﺍﺳﺖ. ﮔﻮﺋﻰ ﺑﺠ= ﺎﻯ ﺍﻳﻨﮑﻪ ﺭﻭﺣﻰ &= #65169;ﻤﻘﺎﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺮﻭﺩ،ﻭ ﻣﻌﺮ= 5165;ﺝ ﻭ ﺍﺭﺟﻤﻨﺪﻯ ﺑ&= #65268;ﺎﺑﺪ،ﻋﻤﻠﺎ ﺑﺘﻌﺒﻴﺮ ﺩﻳﮕ&#= 65198;ﻯ، ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺩﺭ ﺩﻝ ﻭﺭﻭﺡ ﺷ= ﺨﺺ ﻧﺎﺯﻝ ﻣﻴﺸﻮﺩ. = ﻭ ﺗﻨﺰﻳﻠﻰ ﺍﺯ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺻﻮﺭﺕ ﮔ&= #65198;ﻓﺘﻪ ﺍﺳﺖ،ﮐﻪ ﺩﺭﺷ= 5170;ﻬﺎﻯ ﻗﺪﺭ ﺗﻨﺰﻳﻠﻰ &= #65165;ﺯ ﺭﻭﺡ ﻭﻣﻠﺎﺋﻚ &= #65165;ﺳﺖ. ﺑﺮﺍʌ= 63; ﻧﻔس ﻭﺭﻭﺍﻥ،ﺩﻭ ﻋ= 5252;ﻞ ﺍﺻﻠﻰ ﻭ ﺍﺳﺎﺳ&= #65264; ﮔﻔته اﻧﺪ ﻳﮑA= 264; ﺗﺼﻮﺭ ﻳﺎ ﺍﺯ ﻧ= ﻮ ﺩﺭﺧﻴﺎﻝ ﺧﻮﺩ&#= 1548;ﺍﺯ ﺣﺎﻓﻈﻪ ﻭﺗﺠﺮ&#= 65169;ﻪ ﺍﺣﺴﺎس ﻗﺒلی A= 194;ﺭﺁﻭﺭﺩن که ﺷﺨﺺ ﺣﺎﺿﺮ &#= 65251;ﻴﮑﻨﺪ،ﮐﻪ ﺑﮑﺎﺭﺗﻔﮑّﺮ = 5261;ﺑﺤث ﻭ ﺗﺤﻠﻴﻞ ﺍﺣﺴ&= #65166;ﺳﺎﺕ ﺟﺪﻳﺪ ﻭﺍﺭﺩ ﺷ&= #65194;ﻩ،ﺑﺮﺍﻯ ﻣﻘﺎﻳﺴﻪ ﻭﺁﺷ&#= 65256;ﺎ ﺷﺪﻥ ﺑﮑﺎﺭﮔﻴ&#= 65198;ﺩ. ﻫﻤﻴﺸﻪ ﺫﻫﻦ ﺩ&= #65197;ﻫﺮ ﻓﮑﺮﻯ ﻭﺷﻨﺎﺧ&#= 65176;ﻰ ﺍﺯ ﺻﻔﺮ ﺷﺮﻭﻉ = ﻧﻤﻰ ﮐﻨﺪ، ﻭ ﺍﺯ ﺁﻧ&= #65184;ﺎ ﮐﻪ ﺗﺠﺮﺑﻪ ﻭﺗ&= #65188;ﻠﻴﻠﺎﺕ ﻭﺷﻨﺎﺧﺘﻬﺎﻯ &#= 65239;ﺒﻠﻰ ﮐﺮﺩﻩ ﺷﺮﻭع ﻤ&#= 65268;ﻨﻤﺎﻳﺪ. ﮐﻪ ﺍﻃﻠﺎﻋﺎﺕ &= #65261;ﺗﺠﺮﺑﻪ ﻗﺒﻠﻰ ﺩﺭﺳﺖ ﺑ&= #65166; ﻧﺎﺩﺭﺳﺖ ﻣﺨﻠ&#= 65262;ﻁ ﻫﺴﺘﻨﺪ ﻭﺍﺳﺘ&#= 65256;ﺘﺎﺝ ﻫﺎ ﻧﻴﺰ ﺣﻘﻴﻘ&= #65264; ﻧﻴﺴﺘﻨﺪ.<o:p></o:p> = 5165;ﺣﺴﺎس ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﺎ&= #65197;ﺝ ﺑﺮﺍﻯ ﮐﺴﻰ ﺑﺮ&= #65165;ﻯ ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﻭ = ﻳﺎ ﺑﺮﺍﻯ ﺍﻧﺪﮐﻰ &= #65193;ﻓﻌﺎت که ﺑﺬﻫﻦ ﺍﻭ ﺭ&#= 65203;ﻴﺪﻩ ﺑﺎﺷﺪ.ﻳﺎ ﺑﺮﺩ&= #65165;ﺷﺖ ﮐﺴﻰ ﮐﻪ ﺑᥴ= 6;ﺭﻫﺎ ﻭ ﺑﺎﺭﻫﺎ ﺗﺠﺮ&= #65169;ﻪ ﻭ ﺗﺤﻠﻴﻞ ﻭ ﺁﺷ= ﻨﺎﺋﻰ ﺑﺎ ﺍﺣﺴﺎﺳﺎﺕ &= #65169;ﻴﺸﺘﺮﺍﺯ ﺁﻧﭽﻪ ﮐﻪ ﺟﺪﻳ&= #65194;ﺍ ﺭﺳﻴﺪه اﺳﺖ،ʋ= 69;ﺴﻴﺎﺭ ﻓﺮﻕ ﻣﻴﮑﻨﺪ.ﮔ&= #65198;ﭼﻪ ﺍﻳﻦ ﺗﺼﻮﺭ ﻭﺑ&= #65198;ﺩﺍﺷﺖ ﺍﺯ ﺍﺣﺴﺎﺳﺎﺕ &= #65183;ﺪﻳﺪ ﺭﺳﻴﺪﻩ،ﻭﻳﺎ = 5255;ﺘﻴﺠﻪ ﺁثاﺭ ﮊﻧﺘﻴﻚ = 5197;ﻭﺣﻰ ﺷﺨﺺ ﻭﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﺍﻭ، ﺩﺭﺗﻮﻟﺪ= 5165;ﺕ ﺑﺸﺮﻯ ﭘﻴﺸﻴﻦ&#= 1548;ﻭ ﻳﺎ ﺩﺭ ﺗﺠﺮﺑﻴ&= #65166;ﺕ ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ &= #65251;ﺮﺑﻮﻁ ﺍﺳﺖ. ﺗﻤﺮﻳﻦ ﮐ= ﺮﺩﻩ ﻫﺎ ﺗﻮﺍﻥ ﺑﻴﺸ&= #65176;ﺮ ﺍﺯ ﮐﻢ ﺗﻤﺮﻳﻦ = ﮐﺮﺩه ﻫﺎ ﺩﺍﺭﻧﺪ. ﻭﺳ= ﺎﻟﻚ ﻣﺪﺍﻡ ﺩﺭﺣﺎﻝ &= #65175;ﻤﺮﻳن اﺣﻮﺍﻝ ﻭ ﺍﻓﮑ&#= 65166;ﺭﺟﺪﻳﺪﻯ ﺩﺭ ﺧﻮﺩ ﻣﻴﺒﺎ&= #65207;ﺪ،ﺗﺎ ﻧﺘﻴجه ﺮﺍ ﺩﺭ &#= 65191;ﻮﺩ ﻣَﻠِﮑِﻪ ﻭ ﺳA= 166;ﻳﺒﺮﻧﻴﺘﻴﻚ ﻧﻤﺎﻳﺪ ﻫﻤﺎﻥ &= #64404;ﻮﻧﻬﮑﻪ ﮐﻪ ﺩﺭ ﺑﺮﻧﺎم&#= 1607; ﺮﻳﺰﻯ ﮐﺎﻣﭙﻴ&#= 65262;ﺗﺮﻯ ثاﺑت ﻤﻴﻤﺎﻧʋ= 94;.ﻋﻠّﺖ ﺗﺼﻮﺭ ﻭ ﺗﺠﺪﻳ&= #65194; ﺧﺎﻃﺮﺍﺕ،ﻧﺘA= 268;ﺠﻪ ﺑﺮﺧﻮﺭﺩ ﺷﺨﺺ &= #65169;ﺎ ﺍﺣﺴﺎﺳﺎﺕ ﺟﺪ&#= 65267;ﺪ ﺭﺳﻴﺪﻩ &#= 65165;ﺳﺖ ﻧﮕﺮﺵ ﺷﻨﻮﻧﺪ&#= 65257; ﻭ ﺍﺣﺴﺎس ﮐﻨﻨ&#= 65194;ﻩ ﺍﺯﺁﺭﺷﻴﻮ ﺫﻫ&#= 65254; ﺧﻮﺩ،ﺁﻥ ﻗﺴﻤ= 5176;ﻬﺎﺋﻰ ﺭﺍ ﺑﻴﺮﻭﻥ ﻣﻴ&= #65154;ﻭﺭﺩ،ﮐﻪ ﺭﺍﺑﻄﻪ ﺑﺎ ﺍﺣ&= #65204;ﺎس ﺟﺪﻳﺪ ﺭﺳﻴﺪﻩ &= #65193;ﺍﺭﺩ.ﮐﻪ ﺩﺭ ﺗﺠﺎﺭﺏ ﻭﺗ&= #65228;ﻠﻴﻤﺎﺕ ﻭﻫﺪﺍﻳﺘﻬﺎﻯ &#= 64344;ﻴﺸﻴﻦ ﺩﺍﺷﺘﻪ ﺍﺳﺖ . ﻭﻇﻴﻔ= 5258; ﺩﻳﮕﺮ ﻧﻔس وروان، ﮔ= ﺮﺍﻳﺶ ﻭﺗﻤﺎﻳﻞ ﻭ ﺳﻤ&= #64345;ﺎﺗﻰ ﻣثبت ﻳﺎ ﻣﻨﻔA= 264;، ﻧﺴﺒﺖ ﺑﺎﺣﺴﺎ&#= 65203;ﺎﺕ ﺭﺳﻴﺪه اﺯ ﺧﺎ= 5197;ج اﺳﺖ. ﮐﻪ ﺍﻳﻦ (ﺳ= ;ﻤﭙﺎﺗﻰ) ﭼﻮﻥ ﺑﺮﺧﻰ ﻋﻘ&= #65194;ﻩ ﻣﻨﻔﻰ ﺭﻭﺍﻥ،= 5261; ﻳﺎ ﺗﻌﻠﻴﻢ ﻣث&#= 1576;ت ﺩﺭ ﺭﻭﺍﻥ ﻣﻴﺒ&= #65166;ﺷﺪ.ﮐﻪ ﺍﻧﮕﻴﺰﻩ ﻃﻠﺐ &= #65153;ﻧﺮﺍ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻮ&= #65183;ﻮﺩ ﻣﻴﺂﻭﺭﺩ. ﻭﺍﺯ = ﺍﻣﻮﺭ ﻣﻮﺭﺩ ﺗﻨﻔّﺮ &#= 65193;ﻭﺭﻯ ﻣﻴﺨﻮﺍﻫﺪ،ک = 7; ﺤﺘﻰ ﺑﻴﺎﺩ ﺁﻥ ﻧﻴﺰ = ﻧﺒﺎﺷﺪ. ﺳﺎﻟﻚ ﺑﺎ ﺗﻤﺮ&= #64400;ﺰ ﻋﺒﺎﺩﻯ ﺩﺭ ﻭﺳ&= #65268;ﻠﻪ ﺍﻟﻬﻰ،ﺍﻳﻦ ﺗ= 5252;ﺮﻳﻦ ﻃﺮﺩ ﺍﻣﻮﺭ ﻣﻨ&= #65236;ﻰ،ﻭ ﺗﻘﻮﻳﺖ ﺍﻣﻮﺭ &= #65251;ثبت ﺳﻤﭙﺎﺗﻴﻚ ﺭﺍ &= #65193;ﺭ ﺫﻫﻦ ﻭ ﻓﮑﺮ ﻭﺭ= ﻭﺍﻥ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ &= #65191;ﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﻟ&= #65196;ﺍ ﻋﺸﻖ ﻭﮐﺸﺶ ﻭ ﻋ= ﺎﻃﻔﻪ ﺑﭙﻴﺮ ﺍﻟﻬﻰ،= 5175;ﻨﻬﺎ ﻭﺳﻴله ﻨﺨﺴﺘA= 268;ﻦ ﺳﺎﻟﻚ ﺩﺭﺍﺭﺗ&#= 65170;ﺎﻁ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ، ﮐﻪ ﺑﺎﻋث ﺗﻮﻓ&#= 65268;ﻖ ﻋﻤﻴﻖ ﺗﺮ ﺩﺭ ﺗ= ﺰﮐﻴﻪ ﻧﻔس،ﻭ ﺩﺭ ﮐﺴ= 5168; ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﻭ ﮐﺸﻒ ﺍﻧﻮﺍﺭ = ﺷﻬﻮﺩﻯ ﺍﺳﺖ .ﻭﭼﻮﻥ ﺳﺎ= ﻟﻚ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭﻗﺎﺋﻢ،ﺁﺧʋ= 98;ﻳﻦ ﺷﻬﻮﺩ ﻭﺍﺟب ا= 5247;ﻮﺻﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪ، ﻭ ﺍﺯﻣﺮﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ ﮔﺬﺷﺘﻪ، ﻭﺑﺎ &#= 65207;ﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮش ﺮﺣ&#= 65252;ﺎﻥ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸ&#= 65176;ﻨﮕﺎﻥ ﺑﺨﻠﻖ ﭘﻴﺎﻣﺒ&#= 65198;ﮔﻮﻧﻪ، ﻭ ﻋﻤﻠﺎ ﺩﺭ ﻓﮑ= ﺮ ﻭﺭﻭﺍﻥ ﻭﺭﻭﺡ &= #65169;جهان ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﭘﺎ ﮔﺬﺍﺭﺩﻩ ﺍ&= #65203;ﺖ. ﻭ ﺑﺼﻮﺭت ﺮﻗﻴ&#= 1602;ه هائی ﺳﺎﺩﻩ ﻭ A= 165;ﻭﻟﻴﻪ ﻭﺿﻌﻴﻒ ﺩﺍﺭﺩ. = ﮐﺴﺐ ﻟﺬّﺕ ﺑﺎ ﺩﻓﻊ &= #65255;ﻔﺮﺕ،ﺍﻧﻔﻌʋ= 66;ﻝ ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﺣقّ ﺤﻴﺎﺕ ﻓﺮ= 5193; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺒﺎﺷﺪ ﻭﻟﻰ ﺗﻠﻒ ﮐﻨﻨ&= #65194;ﻩ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ،ﻭ ﻣﺤﺮﻭﻡ ﺷﺪﻥ ﻫ&= #65198;ﭼﻪ ﺑﻴﺸﺘﺮ،ﺍﺯ ﺗ= 5188;ﻘّﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻋﻤﺮ ﺭﺍ ﺗﻠﻒ ﻣ= ﻴﮑﻨﺪ،ﻭ ﻗﻮﺍﻯ ﺑﺪﻧﻰ ﻭ = ﺫﻫﻨﻰ ﻭ ﺭﻭﺍﻧﻰ ﺭﺍ ﺍ= ﺳﺮﺍﻑ ﻣﻴﻨﻤﺎﻳﺪ.ﻣﮕ&#= 65198; ﺑﻌﺪ ﺍﺯ ﺭﺳﻴﺪ&= #65253; ﺑﮑﻤﺎﻝ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ،ﺁﻧﮕﺎه ﺘﻤﺎم کرﺍﻣﺎ= 8; ﺒﺎﻟﻔﻌﻞ ﺑﺎﻗی ﻤﺎﻧﺪﻩ &#= 65207;ﺨص اﻧﺴﺎﻧن کامل= ﻗﺎﺑﻞ ﻣﺼﺮﻑ ﺩﺭ ﻟﺬّ&#= 65173; ﻫﺴﺖ. ﮔﺮﭼﻪ ﺑﺎ= ﺯ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺁﻧﻬﺎ ﺭﺍ ﺻﺮﻑ = ﺗﺄﻣﻴﻦ ثوﺍﺏ و ﺫﺧﻴﺮA= 257; ﺁﺧﺮت هرچه ﺒ᥾= 8;ﺸﺘﺮ ﻣﻴﻨﻤﺎﻳﺪ.ﭼﻮ&#= 65253; ﺧﺪﻣﺎت اﻟﻬی A= 252;ﻴﮑﻨﻨﺪ،ﺗﺎ ﺩﺭﻧﻮﻉ ﻓﻮق ﺒ&#= 65208;ﺮﻯ ﺑﺎﻓﺼﻞ نوعی بالاتر ﺫﺧﻴﺮ= ه ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ،ﺑA= 166;ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎﺕ ﺑﻴ&#= 65208;ﺘﺮی ﺒﺎﺷﻨﺪ.که ﺸﺎ= 5267;ﺪ ﺁﻧﮕﺎﻩ ﺑﺘﻮﺍ&#= 65255;ﻨﺪ ﻭﻇﺎﻳﻒ ﺍﻟﻬﻰ &= #65193;ﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺑﻌﻬﺪﻩ ﺑﮕ&= #65268;ﺮﺩ،ﻭ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ،ﻭ ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ &= #65153;ﻥ ﻧﻮﻉ ﺑﺮﺳﻨﺪ.ک&#= 1607; ﺒﺎﺯ ﺑﺮﺍﻯ ﻧﻮ&= #65225; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧ&= #65262;ع ﻔﻮﻕ ﺑﺸﺮﻯ ﺷﺎ&= #65267;ﺴته ﺸﻮﻧﺪ. ﮐﻪ ﺗﺎ ﺃ= ;ﺑﺪ ﺑﻰ ﺍﻧﺘﻬﺎ،ﺍ= 5267;ﻦ ﺗﮑﺎﻣﻠﺎﺕ ﻭ ﺗ&= #65228;ﺎﻟﻰ ﻫﺎ،ﻭﮐﺴﺐ ﮐﺮ= 5165;ﻣﺎﺕ ﺟﺪﻳﺪ ﺑﺎﻟﻔﻌ&#= 65246;،ﻭ ﺻﺮﻑ ﺁﻧﻬﺎ ﺩﺭ = ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎت ﺒﺎﻟ= 5240;ﻮّﻩ ﺑﮑﺎﺭ ﺑﺮﺩ.ﻭﺩ&= #65197; ﻫﺮ ﻣﺮﺣﻠﻪ ﺧﺪ&= #65165;ﺋﻰ ﺗﺮ ﺩﺭﻭﺟﻮﺩ ﺧ&= #65262;ﻳﺶ ﮔﺮﺩﺩ.ﻭﻧﻪ ﺍﻳ&= #65256;ﮑﻪ ﺑﺨﻮﺍﻫﺪ،ﺩﺭ = 4400;ﻨﺎﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﻨﺸﻴﻨﺪ.ﺑﻠﮑ= 5258; ﺧﻮﺩ ﺍﺯ ﻫﻤﺎﻥ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺩﺭ ﺟﻬﺎ&= #65253;،ﻭﻳﺎ ﺩﺭ ﻋﻮﺍﻟﻢ ﺑﻬ&= #65208;ﺘﻰ ﺟﺒﺮﻭﺗﻰ ﻗﺮﺍ&#= 65197; ﮔﻴﺮﺩ. چون مرغان سیمرغ الهی شده خود میشوند،ﻭ ﻋﺎ&= #65239;ﺒﺖ ﺩﺭ ﺭﺟﻌت هاﻯA= 235;ﻮﻕﺑﺸﺮﻯﻋﺎﻟ= ;ﻰﺗﺮ. ﻧﻘ= ﺶ ﻋﻘﻞ ﺩﺭ ﮐﺎﺭ ﺭ= ﻭﺍﻥ ﻭﺫﻫﻦ،ﻭﻣﻮﺟA= 262;ﺩﻳّﺖ ﮐﻠّﻰ ﺍﻧﺴﺎﻥ= 548; ﮐﺎﺭﺵ ﺭﺍ ﺩﺭﺗ&= #65212;ﻮﺭﺍﺕ ﺻﺤﻴﺤﻰ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ.&= #65165;ﻟﺒﺘﻪ ﺍﻳﻦ ﻋﻤﻞ ﻣﺎﺩ&= #65263; ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭ ﻫﻤﻪ ﻫﺴﺖ.ﻫ= ﺮﭼﻪ ﻣﺤﺘﻮﺍﻯ ﺫﻫﻦ &= #65193;ﺭ ﻣﻄﺎﻟﻌﺎﺕ ﻭ ﺗ&= #65184;ﺮﺑﻴّﺎﺕ ﻭ ﺁﻣﻮﺯﺷﻬﺎﻯ &= #65251;ﺨﺘﻠﻒ،ﻣﻴﺘʌ= 62;ﺍﻧﺪ ﻭﺳﻌت اﻓﻘﻰ ﺑ= 5200;ﺭﮔﺘﺮ ﺑﻴﺎﺑﺪ. ﺍﻟﺒﺘ&= #65258; ﺗﺼﻮﺭﺍﺕ ﻭﺍﺿ&#= 65186; ﺗﺮﻯ ﺍﺳﺖ،ﻭﻟ= 5264; ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻋﻘ= ﻠﻰ ﻣﺎﺩﻯ ﻭﺑﻬﺮه= 5259;ﺎﻯ ﺁﻥ،ﺗﻨﻬﺎ ﻣﻔ= 5268;ﺪ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﮐﻨﻮﻧﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺧﻄﺮﺍﺕ ﺭﺍ ﺩﻭ&= #65197;ﺗﺮ ﻭﻣﻨﺎﻓﻊ ﺭﺍ ﺑ&= #65204;ﻮﻯ ﺧﻮﺩ ﻧﺰﺩﻳﮑﺘ&#= 65198; </spa= n>ﻧﻤﺎﻳﺪ.ﺩﺭʋ= 87;ﺎﻟﻴکه همه ﺁﻧﻬﺎ ﺩﺭA= 191;ﻄﺮﺍﺕ ﻃﺒﻴﻌت ﻮ ﺟﺎﻣ&#= 65228;ﻪ ﺑﺮﺍﻯ ﺍﻧﺴﺎن &#= 65170;ﺴﻴﺎﺭ ﮐﺎﺭﺳﺎﺯ ﻧﻴﺴ&#= 65174;. ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ &= #65193;ﺭ ﺧﻄﺮ ﺍﺳﺖ،ﮐﻪ &#= 65227;ﻤﻴﻘﺎ ﺗﻔﮑّﺮ ﻣﻴﮑﻨ= 5194;.ﻭ ﺩﺭ ﺭﻓﺎﻩ ﻭ ثر&#= 65261;ﺕ ﻭ ﻣﻘﺎﻣﺎت اﺟ= 5176;ﻤﺎﻋﻰ ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ،ﻭﻫﺮ ﺩﺭﺟﻪ ﺯﻭﺭﻣﻨ&#= 65194;ﻯ ﺍﻧﺴﺎﻥ ﺭﺍ ﺁﺳ&= #1740;ب ﺮﺳﺎﻥ ﻭ ﺣﺘﻰ ﻧ= ﺪﺍﻧﺴﺘﻪ ﺳﺘﻤﮑﺎﺭﻯ ﺑﺪ&#= 65267;ﮕﺮﺍﻥ ﻣﻴﺴﺎﺯﺩ.ﺗﺎ ﺳ&= #65260;ﻢ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﻧ&= #65228;ﻤﺎﺕ ﻃﺒﻴﻌﺖ ﻭ ﺟﺎﻣ&= #65228;ﻪ ﺑﺮﺧﻮﺭﺩﺍﺭ ﮔ&#= 65198;ﺩﻧﺪ.ﮐﻪ ﮔﺎﻫﻰ ﺍﻳﻦ ﺳﺘ&= #65252;ﮑﺎﺭﻯ ﺭﺍ ﻋﻤﺪﻯ ﻭ ﺑﺎ= ﻃﺮﺡ ﻗﺒﻠﻰ،ﻭ ﮐﺎﺭ &#= 65169;ﺮﺩ ﻣﻮﺫﻳﺎﻧﻪ ﻋﻘ&#= 65246; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﺧﻄﺮﺍﺕ ﺟﺪﻳ&= #65194;ﻯ ﺑﺮ ﺿﺪ ﺗﮑﺎﻣﻞ = ﻋﻘﻠﻰ ﻭﺫﻫﻨﻰ، ﺑﺨﺼ= 5262;ﺹ ﺩﺭ ﺩﮔﺮﮔﻮﻧﻰ &= #65259;ﺎﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ،ﮐﻪ ﺑﺮﺍﻯ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻫﺮ ﺷﻬﻮﺩﻯ ﺁﻣ&= #65166;ﺩﻩ ﺗﺮ ﻣﻴﺸﻮﺩ،ﻳ= 5166; ﻫﻤﺎﻥ ﺑﻠﺎﻳﺎ &= #65261; ﻓﺘنه ها ،ﻭﺍ᥽= 1;ﺘﺤﺎﻧﺎﺕ ﭘُﺮ ﻣِﺤﻨﺖ ﺍ= 5247;ﻬﻰ، ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭﭘﻴﻤﺎﻥ،ﻭA= 267;ﺎﺩﺭ ﻋﺰﻟﺘﮕﺎﻩ ﺳﻠ&#= 65262;ﮐﻰ ﺑﺴﺎﻟﻚ ﻫﻢ ﺁﺯ&= #65165;ﺭﻯ ﻧﻤﻴﺮﺳﺎﻧﺪ،A= 261;ﻫﻢ ﺁﺯﺍﺭ ﺩﻳﮕﺮﺍ&#= 65253; ﻓﺘنه ﺠﻮ ﻭﺟﺎ= 607; ﻄﻠﺐ ﺭﺍ ﺗﺤﻤّ&#= 65246; ﻣﻴﮑﻨﺪ ﻭ ﺍﻧﺘ&= #65240;ﺎﻣﻰ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﺭ&= #65235;ﺎﻩ ﻭﺍﻣﮑﺎﻧﺎﺕ ﻭ&#= 65251;ﻨﺎﻓﻊ ﺑﺤقّ ﻴﺎ ﻧﺎﺣ= 5238; ﺑﻴﺸﺘﺮ،ﺟﺴﺘA= 254; ﺭﻓﺎﻩ ﺍﻣﺮﻭﺯ&#= 1548;ﻭﺍلاّ ﻗﻬﻘﺮﺍﻯ ﺭﻭﺍ&#= 65253; ﻭﺁﻳﻨﺪﻩ ﺣﻘﻴ&#= 65198;ﺗﺮ ﻧﻮﻋﻰ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺭﺍ ﺑﺎﻋث ﻤﻴﮕ&#= 65198;ﺩﺩ.ﻟﺬﺍ ﺍﺭﺗﺒﺎﻁ ﺍﻧﺴ&#= 65166;ﻥ ﺩﺭﺟﺴﻢ ﻭﺫﻫﻦ &= #65251;ﺎ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺑﺮﺗﺮ ﻭ ﺁﻳﻨﺪ&= #65257; ﻫﺎﻯ ﻋﻈﻴﻢ ﺗﺮ&= #1548;ﮐﻪ ﺑﺸﮑﻞ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﻭﺭؤﻳﺎﻫﺎ ﻭ ﺷ&#= 65260;ﻮﺩ ﻭ ﺍﺣﻮﺍﻝ ﻣﺮﺑ&= #65262;ﻁ ﮐﻪ ﺑﺴﺎﻟﻚ ﻣﻴ&= #65198;ﺳﺪ.ﺍﺯ ﻃﺮﻳﻖ ﻋﻘﻞ ﺑﺬ&= #65259;ﻦ ﻭﺟﺴﻢ ﻣﻴﺮﺳﺪ&#= 1548;ﮐﻪ ﮔﻔﺘﺎﺭ ﻭﺍﻓﮑ&#= 65166;ﺭ ﻭ ﺭﻓﺘﺎﺭ ﺍﻧﺴ&= #65166;ﻥ ﻧﻴﮑﻮ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭﺩﻳﮕﺮﺍﻥ ﮐﻤﺎﻟﺎت ﺮﻭﺣ= 5264; ﮐﺴی ﺮﺍ ﺗﻨﻬﺎ &= #65193;ﺭﻫﻤین عقل ﻨﺎﻣﺮئی ا= ;ﺳﺖ، ﮐﻪ ﮐﺴﻰ ﺧﻮﺩﺭ&= #65165; ﺩﺭﺭﻓﺘﺎﺭ ﻭﮔ&#= 65236;ﺘﺎﺭ ﻭﮐﺮﺩﺍﺭ ﻧﻴک &#= 65256;ﺸﺎﻥ ﻣﻴﺪﻫﺪ.ﻭﺍلا= 17; ﺧﻮﺩ ﺷﺨص اﻳﻦ ﻋﻘﻞ &#= 65169;ﺮﺗﺮﺍﻟﻬﻰ ﺭﺍ،ﺍﺯ ﻣﺮﺍﺗ= 5168; ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﮔﺮﻓﺘﻪ،که ﺮ= 2;ﻳﺎﻫﺎﻯ عوﺍلم اﻟﻬﻰ ᥷= 7;ﺍ ﺩﺍﺭﺩ. ﻭ ﺧﻮﺩ ﻣ= ;ﻴﻴﺎﺑﺪ ﺗﺎ ﭼﻘﺪﺭ ﻓﺴﺎ&= #65193; ﺩﺭ ﺑﺪ ﺩﻳﻨﻰ ﻗ= ﺸﺮﻯ ﺧﻮﺩ ﮐﺮﺩﻩ،ﻭ= 5267;ﺎ ﺩﺭ ﺳﻠﻮﻙ ﺧﻮﺩ = ﮐﻮﺗﺎﻫی ﺪﺍﺭﺩ. ﺯﻳﺮﺍﻫ&= #65252;ﻴﺸﻪ ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒ&#= 65166;ﻁ </spa= n>ﺍﮔﺮ ﺳﺎﻟﻢ A= 261;ﻣﻨﺎﺳﺐ ﻧﺒﺎﺷﺪ، ﮐﺎﺭ &#= 65165;ﺭﺗﺒﺎﻁ ﺭﺍ ﺩﺭﺳﺖ ﺍﻧﺠ&= #65166;ﻡ ﻧﻤﻴﺪﻫﺪ.ﭼﻪ ﺩ&= #65197; ﺟﺎﻣﻌﻪ،ﻭ ﭼﻪ &#= 65193;ﺭ ﺗﻔﮑّﺮ ﺻﺤﻴﺢ= 548; ﻭﭼﻪ ﺩﺭ ﺍﺭﺗﺒ&= #65166;ﻁ ﻋﺒﺎﺩﻯ ﺑﺎ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﮐﻪ ﺗﻨﻬ&= #65166; ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺳﺖ، ﮐﻪ ﻭﺳﻴ&#= 65248;ﻪ ﺍﺭﺗﺒﺎﻁ ﻧﻴﮑ&#= 65262;ﺋﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺩﻋA= 166;ﺋﻰ ﺑﺪﻭﻥ ﻭﺳﻴﻠﻪ &= #65169;ﺨﺪﺍﻭﻧﺪ ﻭ ﺁﺳﻤﺎﻥ ﻧمی &#= 65198;ﺳﺪ، ﻭ ﺑﺼﻮﺭﺕ ﺩﻋﺎ = ﮐﻨﻨﺪﻩ ﮐﻮﺑﻴﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ.ﮐﻪ ﺩﺭﻭﺍﻗﻊ ﺑﺼﻮ&#= 65197;ﺕ ﻧﻮﻋﻰ ﮐﻨﻮﻧﻰ &= #65165;ﻭﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﺣﻘﻴﺮ&#= 65175;ﺮ،ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﺻﻮﺭﺕ ﺯﺷﺖ ﻭﺩﺭ ﺳﻴﺮ&= #65173; ﺣﻴﻮﺍﻧﻰ ﻣﺴﺦ &= #65169;ﺪﺗﺮﻯ ﻣﻴﺮﺳﺪ ﻭﺑﮑﺎ&#= 65197;ﻣﺎ ﻫﺎﻯ ﺟﻬﻨّﻤﻰ &#= 65183;ﻬﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ &= #64400;ﻪ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ ﺭﺍﻩ = ﺗﮑﺎﻣﻞ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺭ&= #65165; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ&#= 1548;ﺗﺎ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺑﻨﻤﺎﻳﺪ ﻭ&= #65169;ﻘﻮﻝ ﻗﺮﺁﻥ ﺁﻧﮕﺎﻩ &= #64400;ﻪ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ = ﺧﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺑﺨﺖ &= #65153;ﻧﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﻳﻦ ﺧﺎﺹ ﻗﺸﺮﻳﻬﺎ&#= 65263; ﻣﺬﻫﺒﻰ ﺳﻨّﻰ &#= 65267;ﺎ ﺷﻴﻌﻰ ﻭﺑﻬﺮﻧ&#= 65166;ﻡ ﺩﻳﮕﺮ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺁﺧﻮﻧﺪ ﭘﺮ&= #65203;ﺘﻰ ﻫﺮ ﻭﻟﺎﻳﺖ ﻓﻘ&= #65268;ﻪ ﻓﺎﺳﺪﻯ ﺭﺍ، ﺍ&#= 65219;ﺎﻋﺖ ﻭﻣﺤﺒّﺖ ﺩﺍﺷ= 5176;ﻨﺪ.ﺑﻘﻮل ﭙﻴﺎﻣﺒﺮ ﭘس ﺁ&#= 65255;ﻬﺎﺭﺍ ﭘﺮﺳﺘﻴﺪه اﻧA= 194;. ﻭﻫﺮچه ﺒﻴﺸﺘA= 198; ﻋﺒﺎﺩت ﻤﺸﺮﮐ= 5166;ﻧﻪ ﮐﻨﻨﺪ، ﻗﻬﻘﺮ= 5165;ﻯ ﺑﻴﺸﺘﺮ ﺩﺭ ﻧﺴ&= #65190; ﻭﻣﺴﺦ ﺑﺠﻬﺎﻥ &= #64344;س ﺍﺯ ﻣﺮﮒ ﺩﺍﺭﻧ&= #65194;.ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺁﻧﺮ&#= 65165; ﻗﻌﺮ ﺟﻬﻨّﻢ ﻣ&#= 65268;ﺨﻮﺍﻧﺪ. ﻭﺍلاّ ﺑﻰ ﺩﻳA= 256;ﺎﻥ ﻭﻣﺨﺎﻟﻔﺎﻥ ﺧ&#= 65194;ﺍ ﻧﻴﺰ، ﻫﻨﻮﺯ ﺩ&#= 65197; ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ.ﻭﺑﺎ ﻧﺴخه اﻯ ﺑﺸﺮA= 263; ﺑﻬﺘﺮﻯ ﻭﺑﺎ ﻋ&= #65240;ﻠﻬﺎﻯ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ= 5263; ﺑﺠﻬﺎﻥ ﺑﺎﺯ می گرﺩﻧﺪ،ﺗﺎ= ;ﺁﻧﮕﺎﻩ ﻣﺴﺌﻮﻟﻴّت اʌ= 47;ﻬﻰ ﺩﺍﺷته ﺒﺎﺷﻨA= 194;.ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧﺪﺍ ﻭ</= span> &#= 65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﮐﻪ ﺍﺭﺗ&= #65170;ﺎﻁ ﻃﺒﻴﻌﻰ ﺩﺭ ﺟﺴ&= #65250; ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ = ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ،ﺑﺎﺯ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﻗﺸﺮﻳّﻮ&#= 65253; ﻣﺬﻫﺒﻰ ﻣﺸﺮﻙ&#= 1548; ﮔﺮﺍﻳﺶ ﻭﮐﺸﺶ &= #65261; ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65197;ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65255;ﻔس ﺍﻣّﺎﺭﻩ ﻫﻮﺳ= 5198;ﺍﻥ ﺩﺍﺭﻧﺪ.که ﺨﻮ= 5165;ﻫﺎﻥ ﻟﺬت ﺒﺮﺩﻥ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﺩﺭﺟﻬﺎ&#= 65253; ﺩﺍﺭﻧﺪ.ﺣﻖّ ﺁ&#= 65255;ﻬﺎ ﻧﻴﺰﺑﻮﺩه ﻮﺑ= 5260;ﺸت چهارم ﻤﻮﻋﻮﺩ= ;ﺍﻟﻬﻰ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65153;ﻧﻬﺎ ﺑﻮﺩﻩ ﺍﺳﺖ.ﮐﻪ = ﺍﻳﻨﻚ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65260;ﺘﺮﻯ ﻳﺎﻓﺘﻨﺪ.ﻭﻟﻰ &= #65169;ﺠﺎﻯ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ، ﺑA= 166; ﻣﺼﺮﻑ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﺩﺭﺗ&#= 65254; ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ&#= 1548; ﺻﺮﻑ ﻟﺬﺕ ﺣﻴﻮ&= #65165;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺩ= 5197; ﺷﮑﻢ ﻭ ﺍﻃﺮﺍﻑ = ﺷﮑﻢ ﻣﻴﻨﻤﺎﻳﻨﺪ ﺁ&#= 65255;ﮕﺎﻩ ﭘس ﺍﺯ ﻣﺮﮒ، ﺃ&#= 65255;ﺪﮐﻰ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺑ= 5260;ﻤﺎﻥ ﺣﻴﻮﺍﻥ ﻣﻌﺎﺩ&#= 65245; ﺁﻥ ﮐﺮﺍﻣﺎﺕ ﻣ&= #65204;ﺦ ﻣﻴﮕﺮﺩﻧﺪ.ﻭﻟ&#= 65264; ﺑﺎ ﺗﺤﻘﻖ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻘﻮّﻩ، ﻧA= 200;ﺩ ﺳﺎﻟﮑﺎﻥ،ﮐﺮA= 165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺗﻮﻟ&#= 65194; ﺑﺸﺮﻯ ﺑﻬﺘﺮ،= 5261;ﻳﺎ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻓﺮﺷته گونه ﺪ= ;ﺍﺷته ﺒﺎﺷﻨﺪ.ﮐﻪ ﺑﻮ&= #65223;ﺎﻳﻒ ﻓِﻄﺮﻯ ﺁﻥ ﻧﻮ&#= 65225;،ﻭﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ ﺭبّ ﺮﺣ= 5252;ﺎﻥ ﺭﺍ ﺗﻮﺍﻧﺎﺋﻰ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﺗﺎ ﭼﻮ= ﻥ ﺍﻣﺮﻭﺯ ﻗﺸﺮﻯ &= #65259;ﺎ ﻭ ﺑﻰ ﺩﻳﻨﺎﻥ، &= #65251;ﺤﺮﻭﻡ ﺍﺯ ﺷﻬﻮﺩﻫﺎ ﻭ&= #65197;ﺣﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻧﺸﻮﻧﺪ. = ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑﻰ ﺁﺯﺍﺭ ﻏﻴﺮ = ﺳﺎﻟﻚ،ﻭ ﻏﻴﺮ ﻣﻘﻠّﺪ ﺁ&#= 65191;ﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ،ﺗﮑﺎﻣA= 246; ﻃﺒﻴﻌﻰ ﭼﻮﻥ ﺣ&= #65268;ﻮﺍﻧﺎﺕ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﺍﺻﻄﻠﺎﺣﺎ ﻫﺮﺷﺒﻰ ﺭﺍ ﺑﺎ&= #65255;ﺪﺍﺯﻩ ﻳﻚ ﺷﺐ ﺭﻫﺮﻭﻯ = ﺗﮑﺎﻣﻠﻰ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺳ= ﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎ ﺳﺮ&#= 65267;ﻌﺘﺮ،ﻭﺣﺘﻰ ﺗﺎ ﺷﺒﻰ ﺻﺪ ﺳﺎ= ﻟﻪ ﺭﻫﺮﻭﻯ ﻭﺗﮑﺎ&#= 65251;ﻞ ﻣﻴﻴﺎﺑﻨﺪ.ﻭﺗ&#= 65256;ﻬﺎ ﺑﺎ ﻭﺳﻴﻠﻪ ﺍﻟ&= #65260;ﻰ، ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65220;ﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ،= 5251;ﻌﺮﻓﻰ ﺩﺭ ﺭؤﻳﺎ ﻣﻴﮑ&#= 65256;ﺪ.ﻭﻧﺒﺎﻳﺪ ﺑﻬﺮﺁﺧﻮﻧﺪ ﻭ&#= 65203;ﻴّﺪ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﻭ&= #65251;ﻌﺮﻭﻑ ﺑﺰُﻫﺪ ﻣﺮﺍﺟ= 5228;ﻪ ﮐﺮﺩ.ﮐﻪ ﺍﻳﻨﺎ&= #65253; ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍ &= #65259;ﺴﺘﻨﺪ. ﻭﺣﺘﻰ ﺍﮔﺮ ﺍﺗ&= #65236;ﺎﻗﺎ ﺑﻴﻚ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ ﺍﺯ±= 9;۱۳ ﻭﻟﻰ ﺍﻟﻬﻰ ﻣﺮ&= #65165;ﺟﻌﻪ ﺷﺪﻩ ﺑﺎﺷﺪ، ﻣ&#= 65252;ﮑﻦ ﺍﺳﺖ ﻣﻨﺎﺳﺐ ﻋ&= #65240;ﻞ ﻭ ﺳﻠﻴﻘﻪ ﻭﻣﺸ&= #64401;ﻠﺎﺕ ﺭﻭﺍنی ﺸﺨﺺ ﻧ= 5170;ﺎﺷﺪ. ﭼﻮﻥ ﭘﺰﺷﮑﺎﻥ &= #65251;ﺘﺨﺼﺺ،ﮐﻪ ﻫﻤﻪ ʋ= 69;ﻴﻤﺎﺭﻳﻬﺎ ﺭﺍ ﻣﻌﺎﻟﺠﻪ ﻧ&= #65252;ﻴﮑﻨﻨﺪ.ﻭﺍﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺑﻴ&= #65254; ﺧﻮﺩ ﺗﻔﺎﻭﺗﻬ&#= 65166;ﻯ ﺩﺭ ﻧﻴﺮﻭﻫﺎﻯ &= #65175;ﺼﺮّﻑ ﻭ ﺍﻟﻬﺎﻣﺎت ا= 5247;ﻬﻰ ﺩﺍﺭﻧﺪ.ﻭﺑﺎ ﻭ&= #65247;ﻰّ ﺍﻟﻬی ﺰﺭﺩﺷﺘ= 5264; ﻭ ﺑﻨﻰ ﺍﺳﺮﺍﺋ&= #65268;ﻞ،ﺗﺎ ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ &= #65207;ﻬﻮﺩ ﭼﻬﺎﺭﻡ ﻭ ﻳﺎ ﮐ= ﺎﻣﻞ ﻣﺴﻴﺤﻰ ﺗﺎ ﻧﻮ&= #65197; ﻣﺼﻄﻔﻮﻯ، ﻭﺑ= 5166; ﻭﻟﻰّ ﺍﻟﻬﻰ ﻣ&#= 65188;ﻤﺪﻯ،ﺗﺎ ﻧﻮﺭ ﻗﺎﺋﻢ ﻭﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺭﺳﻴﺪ. ﺗﺎ ﻧʌ= 62;ﺑﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ ﺩﺭ²= 1;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺑﺮ&= #65203;ﺪ،ﮐﻪ ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﺭﺍ ﮐﺸﻒ ﻣﻴﮑﻨ&= #65194;. ﻭﮐﺎﻣﻠﺎﻥ ﭘﻴ&#= 65198;ﻭ ﺍﻭ ﻧﻴﺰ ﺑﻌﺮﺵ = ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ.&= #65261;ﺍﻳﻦ ﻣﻬﺪﻯ ﻫﺎﻯ ﻣﻮ&= #65227;ﻮﺩ ﻭﺗﺠﻠّﻴﺎﺕ ﻧ= 5262;ﺭﻯ ﺍﻟﻬﻰ،ﺗﺎ ﺃﺑ= 5194; ﺑﻰ ﻧﻬﺎﻳﺖ ﻫﺴ&= #65176;ﻨﺪ.ﺗﺎ ﻓﺮﺿﺎ ﺑﻨﻮﺭ ﺍ&= #65247;ﺄﻧﻮﺍﺭ ﺭﺏّ ﺍلأﺭﺑﺎ= 6; الله ﺭﺳﻴﺪ. ﻭ ﻓﺮﻣﺎ= ن اﺯلی ﺃﺑﺪﻯ (ﮐ= 5254; ﻓﻴﮑﻮﻥ) ﺑﺮﺍﻯ ﻳﻚ ﺭﻭﺡ ﺍﻧﺠﺎ&= #65249; ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ.&= #65261;ﺍلاّ ﮐﺎﺭﻫﺎﻯ ﺧﺪﺍ&#= 65261;ﻧﺪ، ﺑﺪﻭﻥ ﻫﺪﻑ ﻭ ﻏ= ﺎﻳﺘﻰ ﻧﻴﺴﺖ. ﻭ ﺣﺘﻤﺎ= ﺑﺎﻳﺪ ﺑﺂﻥ ﺭﺳﻴﺪ،ﻭ &#= 65207;ﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﻭﮐ&= #65268;ﻨﻮﻧﻴّﺖ ﻣﻄﻠﻮﺏ ﺍﻟﻬﻰ &= #65197;ﺍ ﺩﺭ ﻫﺮ ﻧﻮﻉ، ق&#= 1591;عا ﺑﺎﻳﺪ ﮐﺴﺐ ﮐﺮ&= #65193;.ﮐﻪ ﺩﺭ ﺑﺸﺮﻳّﺖ ﺭ&#= 65203;ﻴﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭﻫﺮﮔ= 5166;ﻩ ﺭﻭﺡ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﺻﻔﺎﺗﻰ ﻭﻣﻘﺎ&#= 65251;ﻰ ﻭﻋﻘﻠﻰ ﻭ ﮐﺮﺍ&= #65251;ﺎﺕ ﻭ ﺍﻣﮑﺎﻧﺎ&= #65173; ﺍﻟﻬﻰ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﻫ&= #65194; ﻳﺎﻓﺖ ﻭﻟﻰ ﻫﻮ&= #65203;ﻬﺎﻯ ﻧﻔس ﺍﻣّﺎﺭﻩ = 4344;ُﺮﻋﻘﺪﻩ،ﻭﻋ= ﻘﻴﺪﻫﺎﻯ ﺑﺎﻃﻞ،ﻭﮐﻤﺒA= 262;ﺩﻫﺎ ﺩﺭ ﻟﻮﺍﺯﻡ،ﻭ &#= 65165;ﻧﺤﺮﺍﻓﺎﺕ ﺯﺍﺋﺪ ﺑﺎﻋث ﻣ&#= 65268;ﻞ ﺍﻧﺴﺎﻥ ﺑﺼﻔﺎ&#= 65173; ﺣﻴﻮﺍﻧﻰ ﻣﻴﺸ&#= 65262;ﺩ،ﻭ ﺩﻭﺳﺘﺪﺍﺭ ﺯﻧ&#= 65194;ﮔﻰ ﺑﺸﺮﻯ.ﮐﻪ ﭼﺮﻳ&= #65194;ﻥ ﺩﺭﻋﻠﻔﺰﺍﺭ ﻭ&#= 65251;ﺮﺍﺗﻊ ﻭ ﺟﻨﮕﻞ ﻣﻮﻟﺎ = ﺩﺭ ﺟﻬﺎﻥ ﺭﺍ ﺩﻭﺳ&= #65174; ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺳ= ﺎﻟﮑﺎﻥ ﺷﺶ ﻭﻟﺎﻳت اﻟ= 5260;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ، ﻫ&#= 65252;ﻪ ﺍﻳﻦ ﮐﺮﺍﻣﺎﺕ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﺭﺍ&= #1548;ﺑﺎ ﺗﻤﺎﻡ ﻟﺬﺗﻬﺎ&#= 1740; ﺁﻥ،ﻭﺣﺘﻰ ﺟﺎ= 5253; ﺷﻴﺮﻳﻦ ﺧﻮﺩﺭ&#= 65165;،ﺩﺭ ﻳﻚ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﻗﺮﺑﺎﻧﻰ &= #65251;ﻴﮑﻨﻨﺪ.ﺗﺎ ﺑﺠﺎﻧﺎﻥ ﺍﻟﻬ&#= 65264; ﻧﻮﺭ ﻗﺎﺋﻢ ﻭ ﺷ= ﺎﻳﺴﺘﮕﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺮﺳﻨﺪ.ﻭﻓﻄﺮ&#= 65173; ﻭ ﻃﺒﻴﻌﺖ ﻧﻴﮑ&= #65262;ﺋﻰ ﺗﺮ ﻣﻴﻴﺎﺑﻨﺪ. = ﮐﻪ ﻋﺎﻗﻠﺘﺮ ﻭﺑﺎ &= #65165;ﺧﻠﺎﻕ ﻭﻗﺪﺭﺕ ﮔﺬﺷﺖ&#= 1548;ﻭﺻﺒﺮ ﻭ ﻋﺸﻖ ﻭﺭ= ;ﺯﻯ ﺑﻬﻤﻪ ﻫﺴﺘﻰ ﻣ&= #65268;ﺮﺳﻨﺪ.ﻭﻫﺮﮐ= 5166;ﺭﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺧﻮﺩﺭ&#= 65165; ﺍﻧﺤﺮﺍﻑ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ. ﺣﺘﻰ ﺍﮔﺮ ﻋﺒﺎ&= #65193;ﺍﺕ ﻣﺬﻫﺒﻰ ﻭ ﻗﺸﺮ&= #65263; ﺑﺎﺷﺪ. ﭼﻪ ﺳﻨّ&= #65264; ﺑﺎﺷﻨﺪ ﻳﺎ ﺷﻴ&= #65228;ﻰ،ﻭ ﻳﺎ ﺑﻬﺮﻧﺎﻡ ﺩ&= #65267;ﮕﺮ.ﮐﻪ ﻫﻤﻪ ﺍﺩﻳﺎﻥ ﺭ&= #65203;ﻤﻰ ﻭﺗﻤﺎﻡ ﻣﺬﺍﻫ&#= 1576; اﺳﻤﻰ ﻫﻤﮕﻰ ﻣ&#= 65208;ﺮﻙ،ﻭ ﺟﻬﻨﻤﻰ ﺗﺮ ﺍﺯ = ﺑﻰ ﺩﻳﻨﺎﻥ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﺯﻳﺮﺍ(ﺑﺪ ﺩﻳﻦ)= ﻫﺴﺘﻨﺪ.ﻭﻧﻪ ﭼﻮﻥ ﺳﺎﻟﮑﺎﻥ (= ﺑﻬﺪﻳﻦ) ﺑﻮﺩه ﺒﺎﺷﻨﺪ. &= #65261;ﻟﺬﺍ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ&#= 65255;ﻔس اﻣّﺎﺭﻩ ﺭﺍ ﮐ= 5256;ﺘﺮﻝ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ی ﻴﺎ ﺗﻘﻴّﻪ ﻭ ﺍ&= #65187;ﺘﻴﺎﻁ ﮐﺎﺭﻯ ﺩﺍﺭﻧﺪ&#= 1548; ﮐﺎﺭﻯ ﻣﻴﮑﻨﻨ&#= 65194; ﮐﻪ ﮐﺎﺭﻯ ﺧﻮﺩ&= #65203;ﺮﺍﻧﻪ ﻧﮑﺮﺩﻩ ﺑﺎﺷﻨ&#= 65194;. ﻭﺳﺎﻟﮑﺎﻥ ﺑﺎ &= #65261;ﻟﻰّ ﺍﻟﻬﻰ،ﭘس ﺍﺯ = 5175;ﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺩﺭ ﺗ&= #65200;ﮐﻴﻪ ﻫﺎﻯ ﺭﻭﺍﻥ،ﺣ= 5176;ﻰ ﺑﺎ ﮐﻤﺘﺮ ﺍﺯﺩ&= #65257; ﺩﺭﺻﺪ ﺍﺯ ﭘﺎﮐ&= #65204;ﺎﺯﻯ،ﺑﺤﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈ&= #65198; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65251;ﻴﺮﺳﻨﺪ. ﮐﺸﺸﻬﺎﻯ ﻧﻔس &#= 65187;ﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ، ﺑ&#= 65166; ﻧﻴﺮﻧﮕﻬﺎﻯ ﻓ&#= 65198;ﻳﺒﻨﺪﻩ ﻫﻮﺳﻬﺎ، ﺧﻮﺩ &#= 65197;ﺍ ﺑﺼﺎﺣﺐ ﺧﻮﻳﺶ &= #65215;ﺮﻭﺭﺕ ﻭ ﭘُﺮ ﻧﻴﺎﺯ ﻭ&= #65223;ﺎﻫﺮﺍ ﻋﻘﻠﺎﻧﻰ ﻭﻣﻨ&#= 65220;ﻘﻰ ﺑﺨﻮﺩ ﻣﻴﮕﻴﺮ&#= 65193;،ﻭﺑﮑﺎﺭﻫﺎᥴ= 3;ﻰ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ. و ﺩﺭ ﺣﮑﻤﺖ= ﺍﺷﺮﺍﻕ ﻭ ﺳﻠﻮﻙ ﻭ ﻋﺮﻓ= ﺎﻥ،ﺩﻟﺎﺋﻞ ﻓﺮﺍﻭﺍﻧﻰ ﻭﺟ&#= 65262;ﺩ ﺩﺍﺭﺩ،ﮐﻪ ﺍﻋ= 5252;ﺎﻝ ﺟﻬﻨّﻢ ﭘﺮﻭﺭ= 740; هستند.ﻭﺑﺎﺍﻋ= ;ﻤﺎﻝ (ﺑِﻪ ﺷﺪﻥ) ﻭﺑﻬ= ﺸﺘﻰ ﺷﺪﻥ ﮐﺪﺍﻣﻨﺪ. = ﺗﺎ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﭼ&= #65258; ﮐﺸﺶ ﻭﻧﻴﺮﻭﻯ &= #65175;ﺼﻮﺭ ﻭ ﺩﺭﻙ ﺍﻫﻤﻴﺖ = ﺣﻴﺎﺗﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65169;ﺮﺧﻰ ﻧﻴﺰ ﺩﺭ ﻧﻴﻤﻪ = ﺭﺍﻩ ﺳﻠﻮﻙ ﻧﻴﺰ،ﺗ= 5198;ﻙ ﭘﻴﻤﺎﻥ ﻭﺗﺮﻙ &= #65211;ﻠﺎﺕ ﻭﺍﺭﺗﺒﺎﻁ ﻭﺗ&#= 65262;ﺳّﻠﺎﺕ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5251;ﺠﺎﺯﺍﺕ ﺳﺨﺖ ﺗﺮﻯ ﺧﻮﺍ&= #65259;ﻨﺪ ﺩﺍﺷﺖ. ﺯﻳﺮﺍ ﭘ= ﻴﻤﺎﻥ ﺷﮑﻦ ﺍﻟﻬﻰ ﻣﻐ&= #65216;ﻮﺏ ﺗﺮ ﺍﺯ ﻗﺸﺮﻯ ﻣ= ﺬﻫﺒﻰ ﺍﺳﺖ. ﻧﻈ= ﺮﻳﻪ ﻧﻔس ﺩﺭ ﺭﻭﺍﻗ&#= 65268;ّﻮﻥ ﻭ ﻋﺮﻓﺎﻯ ﺑ= ﻌﺪﻯ ﺣﺘﻰ ﺑﺸﮑﻞ ﺍﻓ&= #65248;ﺎﻃﻮﻥ ﻭﻧﻮ ﺍﻓﻠﺎﻃﻮ&#= 65255;ﻴﺎﻥ،ﺑﺸﮑﻞ ﻧﻈﺮﻳﻪ ﻓﻠﺴﻔ&#= 65264; ﻣﺸﺨﺼﻰ ﮔﺮﺩﻳ&#= 65194;ه ﻭ ﺍﻧﺴﺎﻥ ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻣ&#= 65240;ﺎﻡ ﺗﮑﺎﻣلی اﻧﺴʋ= 66;ﻥ، ﻭﺣﺘﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺭﺍ ﺩﺭﻳ&= #65166;ﺑﺪ.ﻭﺧﺪﺍﻭﻧ= 5194; ﻭﻣﺮﺍﺗب اﻭ ﺁ= 4404;ﺎﻩ ﻫﺴﺘﻨﺪ.ﻭﻟﺬﺍ &= #65261;ﻟﻰّ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65259;ﺮﻃﺎﻟﺐ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264;،ﻭ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﻣ&= #65268;ﮑﻨﺪ.ﺍﻭﻟﻴﻦ ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒ&#= 65166;ﻁ ﺳﺎﻟﻚ ﺑﺎ ﺧﺪﺍ&= #65261;ﻧﺪ،ﭘﻴﺮ ﺻﺎﺣﺐ ﻣﻘﺎﻡ ﺣ&= #65204;ﻴﻨﻰ ﺩﺭ ﭘﻨﺞ ﺗﻦ،ﻭ &= #65211;ﺎﺣﺐ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩی ﺘﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﻣﻴﺒﺎﺷﺪ.ﻭﻣﺤ&#= 65252;ﺪﻯ ﺯﻧﺪﻩ،ﻭﺗﻨﻬA= 166; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ،ﻭﻧﻪ ﺑﺮ= 5165;ﻯ ﻋﻤﻮﻡ ﻣﺮﺩﻡ.ﭼ&= #65258; ﺭﺳﺪ ﺑﺮﺍﻯ ﺑﺮ&= #64344;ﺎﺋﻰ ﺣﮑﻮﻣﺖ ﻭ ﻣﮑﺘ&= #65168; ﻭ ﻣﺬﻫﺐ،ﻳﺎ ﻭ&#= 65247;ﺎﻳﺖ ﺳﻴﺎﺳﻰ ﭼﻮﻥ ﻓ&= #65240;ﻬﺎ ﻭ ﺧﻠﻔﺎﻯ ﺍﺳﻠ&= #65166;ﻣﻰ ﮔﺬﺷﺘﻪ. ﻭﻟﻰّ &= #65165;ﻟﻬﻰ ﺍﻣﺎﻡ ﺍﻣ= ;ّﻰ ﻭﺍﻭﻡ ﮐﺮﺩﻩ،= 5261; ﻫﻤﺎﻥ ﺣُﺠّﺖ = 5191;ﺪﺍ ﻭﺁﻳﺖ ﻭﺁﻳﺪﻯ &= #65165;ﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺴﺎ&#= 65247;ﻚ ﺍﺳﺖ.ﻭﻧﻪ ﺁﺧﻮ&= #65255;ﺪﻫﺎﻯ ﻓﺎﺳﺪ،ﮐﻪ ﺑﺮ= 5165;ﻯ ﺍﻳﻦ ﺍﻟﻘﺎب ﺒ&= #65198;ﺳﺮ ﻭﮐلّه هم ﻣﻴ᥸= 0;ﻧﻨﺪ،ﻭﺭﻗﻴﺒ&#= 65166;ﻥ ﺧﻮﺩﺭﺍ ﺑﺪﻧﺎ&#= 65249; ﻭﺍﻣﺮﻳﮑﺎﺋﻰ &#= 65251;ﻴﺨﻮﺍﻧﻨﺪ، ﻭلی ﺨﻮﺩ را ﺍA= 199; ﺩﻳﻦ ﻧﺎﺏ ﻣﺤﻤ&= #65194;ﻯ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ &= #65169;ﺪﺗﺮﻳﻦ ﺩﺷﻤﻦ ﻣﺤﻤﺪ ﻭ&= #65191;ﺪﺍ ﻭﻭﻟﺎﻳﺖ ﺧﺪﺍ &= #65193;ﺭ ﻫﺮﺯﻣﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﻨﺪ. <o:p></o:p> = 5165;ﺻﻄﻠﺎﺣﺎﺕ </spa= n>ﻋﺮﻓﺎﻧﻰ ﺭʋ= 65; ﻧﻴﺰ،ﻣﺬﻫﺒﻰ ﻫﺎﻯ ﻗﺸﺮﻯ ﺗﻔ&= #65248;ﺴُﻒ ﻧﻤﻮﺩﻩ،ﻭﺣﮑA= 252;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ &= #65197;ﺍ، ﺑﺼﻮﺭﺕ ﻣﻔﺎﻫ&#= 65268;ﻢ ﻓﻠﺴﻔﻰ ﺑﺰﺑﺎ&#= 1606; ﻤﺬﻫﺒﻰ ﺩﺭﺁﻭ&#= 65197;ﺩﻩ، ﻭﻟﻰ ﺧﻮﺩ ﻋﻤﻠ&= #65166; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65255;ﻤﻴﭙﺮﺩﺍﺯﻧA= 194;. ﺯﻳﺮﺍ (ﺣﮑﻤﺖ ﻧ= ﻈﺮﻯ) ﮐﺎﺭﺳﺎﺯ ﻧﺠﺎ&#= 65173; ﺭﻭﺡ ﺍﺯ ﮐﺎﺭﻣ&= #65166;ﻫﺎﻯ ﺟﻬﻨّﻤﻰ ﻧﻴﺴ= 5174;.ﻣﮕﺮ(ﺣﮑﻤﺖ ﻋﻤﻠﻰ)ﻳﺎ ﻫﻤﻴ&= #65254; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5153;ﻏﺎﺯ ﺩﺭ ﺗﺴﻠﻴﻢ ﺗﻌ&= #65248;ﻴﻤﻰ ﭘﻴﺮﮐﺎﻣﻞ ﺑﻤ&#= 65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ.ﻭﺍل= 575;ّ ﻫﻴﭻ ﺩﮐّﺎﻥ ﻭ&#= 65193;ﺳﺘﮕﺎﻫﻰ ﺩﺭ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﻧﻴﺴﺖ.ﻭ ﺗﻨﻬﺎ = ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166; ﻭﻟﺎﻳﺖ، ﺑﺮﺍ= 5263; ﻫﻤﮕﺎﻥ ﺩﺭﻫﺎ&#= 65263; ﺁﻥ ﺑﺎﺯ ﺍﺳﺖ.ﺍ= ﮔﺮ ﺻﺎﺩﻕ ﻭﻃﺎﻟﺐ &= #65261;ﻣﺴﺘﻌﺪ ﺑﺎﺷﻨﺪ.ﻭﻟﻮ ﺗ&= #65166;ﻫﺮ ﺩﺭﺟﻪ ﭘﻴﺸﺮﻓ&#= 1578; ﺸﻬﻮﺩﻯ ﺑﻮﺩﻩ &= #65169;ﺎﺷﻨﺪ.ﻭﺑﺪﻳ= 5254; ﻭﺳﻴله ﺴﺎﻟﻚ = 5165;ﺯ ﺣﻴﻮﺍﻧﻴّﺖ ﻓ= 5212;ﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65176;ﻮﺍﻧﺪ.ﺧﻮﺩﺭ= 5165; ﺑﺎﻟﻮﻫﻴّﺖ ﻧ= 5262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺎﻧﺪ. ﻭﺣﺘﻰ ﺩﺭ ﻓﺼﻮ&= #65245; ﺑﺎﻟﺎﺗﺮﻯ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺁﻏﺎﺯ ﻧﻤﺎﻳﺪ، ﮐﻪ ﺑ&#= 65256;ﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﻭ= 5227;ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﻭ ﭼﻬﺎ= ﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﻣ&#= 65248;ﺎﻥ ﻣﺤﻤﺪﻯ،ﻫﻔت هزﺍﺭ ﺳﺎﻝ ﺍﻧ= 5176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺩﺭﻋﺮ&#= 1588; ﺮﺣﻤﺎﻥ ﺩﺍﺭﻧ&#= 65194;. ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻗﺪﺭﺗﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎ&= #65247;ﻔﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﻭﺣﺘﻰ ﻓ&= #65166;ﺻﻠﻪ ﻋﻘﻠﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺎ ﻋﻘﻞ = ﻧﻮﻉ ﺑﺸﺮﻯ،ﺧﻴﻠﻰ = 5169;ﻴﺶ ﺍﺯ ﻓﺎﺻﻠﻪ ﻋﻘ&= #65248;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ = ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤﻮﻧﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺁﻧﺎﻥ ﺗﻨﻬ&= #65166; ﻫﻤﻴﻦ ﮐﺎﻣﻠﺎ&#= 65253; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ،ک= 07; ﺒﺘﺮﺗﻴﺐ ﺑﺎ ﻧﻮﺭ ﻗﺎﺋﻢ&= #1548; ﺁﻧﮕﺎﻩ ﻣﺘﻮﻟ&#= 65194;ﻳﻦ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ &= #64400;ﻪ ﺭﻭﺡ ﻣﺤﻤﺪ ﻭﻋ&= #65248;ﻰّ،ﻧﺨﺴﺘﻴ᥽= 4; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺑ&= #65256;ﺪﮔﻰ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65191;ﻮﺍﻫﻨﺪ ﺑﻮﺩ ﮐﻪ ﺷﺎﻳﺪ = ﺑﻨﻮﺭ ﺭبّ رﺣﻤﺎﻥ ﻧA= 268;ﺰ ﺑﺮﺳﻨﺪ.ﺍﮔﺮ ﺑ&= #65262;ﻇﺎﻳﻒ ﻓﻄﺮﻯ ﻭﺍﻟﻬﻰ &= #65191;ﻮﺩ،ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻭ&#= 65263; ﺑﭙﺮﺩﺍﺯﻧﺪ. ﻣ&= #65260;ﺪﻯ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ ﻭﺍﻭﻟﻴﻦ ﭘﻴﺎ&#= 65251;ﺒﺮ ﺍﻭﻟﻰﺍﻟﻌﺰﻡ &#= 65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ .ﺯﻳﺮﺍﺩﺭ<= /span>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮﮐﺎﺷﻒ نور ﺭﺏّ ﺭﺣﻤʋ= 66;ﻥ ﻣﻴﮕﺮﺩﺩ. <o:p> </o:p> <a name=3DM079>M079</a> </spa= n><o:p></o:p> روح چیست؟<o:p></o:p= > ﺩﺭ= ﻫﺴﺘﻰ ﭼﻴﺰ ﺑﻰ ﺟﺎﻥ ﻭ= ﺑﻰ ﺭﻭﺣﻰ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ.ﻣﻮﺟﻮﺩ= 5165;ﺕ ﺯﻧﺪه اﻯ ﮐﻪ ﻣ&#= 65268;ﺸﻨﺎﺳﻴﻢ، ﻣﺪﺍﻡ ﺗﻮﻟﻴﺪ &= #65251;ثل ﻣﻴﮑﻨﻨﺪ ﻭ ﺍﻋ&= #65252;ﺎﻝ ﻭﻋﻤﻠﻴّﺎﺗﻰ = 5187;ﻴﺎﺗﻰ ﺩﺍﺭﻧﺪ.ﻭ ﻧﻈﺎ&= #65249; صورت ﻧﻮﻋﻰ ﻣʋ= 98;ﺑﻮﻃﻪ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﻨﺪ،ﻭﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ. ﻋ= ;ﻠﻢ </spa= n>ﻣﻴﮕﻮﻳﺪ ﮐʌ= 58; ﺍﻳﻦ ﺣﻴﺎﺕ ﻭﺗﮑﺎﻣ&#= 65246; ﻭﺗﻮﻟﻴﺪ ﻣثل = 5261; ﻋﻤﻠﻴﺎﺕ ﺣﻴﺎ&#= 65175;ﻰ،ﻧﺘﻴﺠﻪ ﮐﺎﺭ ﮊﻧﺘﻴﻚ ﺟ&= #65204;ﻤﺎﻧﻰ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﮊ&= #65255;ﻬﺎﻯ ﺑﻰ ﺷﻤﺎﺭ و ﺍﺳ&= #65268;ﺪﻫﺎﻯ ﺑﻴﺸﻤﺎﺭﺗﺮ ﮔ&#= 65262;ﻧﺎﮔﻮﻥ ﺗﺮﺷّﺢ ﺩﺍﺭﻧ= 5194;. ﮐﻪ ﺩﺭ ﺧﻮﻥ ﺑﻨ= ﻘﺎﻃﻰ ﻣﻴﺮﺳﻨﺪ،ﮐﻪ = 5259;ﻤﺎﻥ ﺻﻔﺎﺕ ﺩﺭ ﻫﺮ ﻗ= ﺴﻤﺖ ﺗﻦ ﺭﺍ،ﺩﺭ ﻭﺿ&#= 65226; ﺧﻮﺩ ﺣﻔﻆ ﮐﻨﺪ.= ﻣثلا ﺭﻧﮓ ﻣﻮ ﻭﭼﺸﻢ = ﻫﻤﻴﺸﻪ ﺩﺭ ﺭﻧﮓ ﺧﻮﺩ ﺑ= ﺎﺷﻨﺪ.ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﮐﺎﺭ ﻳﻚ ﮊ= ﻥ ﻳﺎ ﻓﺮﺿﺎ ﭼﻨﺪ = ﮊﻥ،ﮐﻪ ﺭﻧﮓ ﭼﺸﻢ ﺭﺍ ﺩ= ﺭ ﺳﺮﺍﺳﺮ ﻋﻤﺮ ث&#= 1575;ﺑﺖ ﻧﮕﺎﻩ ﻣﻴﺪﺍﺭ&#= 65193; ﻫﺴﺖ. ﻧﻤﻴﺘﻮﺍ&= #65253; ﺭﻧﮓ ﭼﺸﻢﺭﺍﻋ&#= 65262;ﺽﮐﺮﺩ. ﻣﮕﺮ ﻓﺮﺿﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺩﻭﺭ،ﮐﻪ &#= 65251;ﻬﻨﺪﺳﻰ ﮊﻧﺘﻴﻚ ﺑﺘﻮﺍ&#= 65255;ﺪ ﮊﻧﻬﺎ ﺭﺍ ﺩﺳﺘ&= #64401;ﺎﺭﻯ ﻳﺎ ﺣﺬﻑ ﻧﻤﺎﻳ&= #65194;.ﮐﻪ ﻣثلا ﺭﻧﮓ ﭼﺸA= 250; ﻋﻮﺽ ﺷﻮﺩ،ﻳﺎ &#= 65165;ﺳﺘﻌﺪﺍﺩ ﺑﻴﻤﺎﺭﻯ ﺩﻳﺎ&#= 65169;ﺖ،ﮐﻪ ﻳﻚ ﻧﻘﺺ ﻳﺎ ﻋﻴ= ﺒﻰ ﺩﺭ ﮊﻥ ﻣﺮﺑﻮﻃ&= #65258; ﺍﺳﺖ،ﺑﮑﻠّﻰ A= 219;ﺮﺩ ﮔﺮﺩﺩ.ﻭﻟﻰ ﺍﻳ&= #65254; ﮊﻧﻬﺎ ﺁﻧﻘﺪﺭ &= #65199;ﻳﺎﺩ ﻫﺴﺘﻨﺪ، ﮐﻪ 23<= span lang=3DAR-SA style=3D'mso-bidi-language:FA'> ﺯﻭﺝ ﮐﺮﻭﻣﻮ᥸= 3;ﻮﻡ ﺍﻧﺴﺎﻥ،ﺁﻧﻘA= 194;ﺭ ﮊﻥ ﺩﺭ ﺁﻧﻬﺎ ﻫ= ﺴﺖ،ﮐﻪ ﭼﻮﻥ ﻓﻨﺮ ﺩﺭ ﻫ= ﻢ ﺗﺎﺑﻴﺪﻩ ﻫﺴﺘ&#= 65256;ﺪ.ﻭﺑﻘﻮﻟﻰ ﺍﮔﺮ ﺍﻳﻦ ﮐﺮﻭ&= #65203;ﻮﻣﻬﺎ ﺳﺮﻫﻢ ﺷﻮﻧﺪ ﻭ&= #64400;ﺸﻴﺪﻩ ﮔﺮﺩﻧﺪ،ﺩﻭﺭ = 4400;ﺮﻩ ﺯﻳﻦ ﺭﺍ ﻣﻰ ﺗﻮ= ﺍﻧﺪ ﮐﺸﻴﺪﻩ ﺷﻮﺩ.ﺁ&= #65255;ﻬﻢ ﮊﻧﻬﺎﻯ ﺩﺭ ﺃﻧ&= #65194;کی ﻣﻮﻟﮑﻮﻝ ﺍﺯ<sp= an dir=3DLTR> <= span lang=3DAR-SA>ﭼﻬﺎﺭ ﺍﺳﻴʋ= 94; </spa= n>هسته ای اﻳ= 5254; ﮊﻧﻬﺎ که ﺑﺎ ﻫﺮ ﺭﻭﺣ&#= 65264; ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨ= ﻮﻥ ﺑﺘﺪﺭﻳﺦ ﺑﺎﺗ&#= 64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻭﺑﻮﺳﻴ&#= 65248;ﻪ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ &= #64404;ﺮﻓﺘﻪ،ﻭﺑﺎʌ= 67;ﺪ ﺗﺎ ﺃﺑﺪ ﺍﻳﻦ ﺗ= ﮑﺎﻣﻠﺎﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺩﺍﻣﻪ ﻳﺎﺑﺪ.ﮐﻪ ﺍﺯ ﻟ= ﺤﺎﻅ ﻣﺎﺩﻯ،ﭼﻮﻥ ﺭ= 5261;ﺡ ﻭﻗﺴﻤﺖ ﺍﺻﻠﻰ &= #65261;ﻧﺎﭘﻴﺪﺍﻯ( ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ) ﻫﺴﺘﻨﺪ. ﺍﻳﻦ ﺗ= ﺮﺷّﺤﺎﺕ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ﺗﺤﺖ ﮐﻨﺘﺮﻝ (ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ) ﻧﺎﭘﻴﺪ&= #65165;ﻯ ﻣﺎ،ﮐﻪ ﺍﺻﻞ ﻭ&#= 65183;ﻮﺩ ﺍﻧﺴﺎﻥ ﻫﺴﺘﻨ&#= 65194;،ﺩﺭ ﻏﺪﺩ ﺑﺴﺘﻪ ﺑﺪ&= #65253; ﻭ ﻏﻴﺮﺑﺴﺘﻪ ﺍ&= #1579;ر ﺣﻴﺎﺗﻰ ﻣﻴﮕﺬ&#= 65165;ﺭﻧﺪ.ﻧﻮﺳﺎﺯA= 263; ﺳﻠّﻮﻟﻬﺎﻯ ﻣ= 5204;ﺘﻬﻠﻚ ﺷﺪﻩ،ﻭ ﺑﺨﺼﻮ= 5209; ﻭﻣﻬﻤﺘﺮ ﺣﻔﻆ (= ﻭﺣﺪﺕ ﻭﺟﻮﺩ) ﺍﻧﺴﺎﻥ&= #1548;ﭘس ﺍﺯ ﺗﻐﻴﺮ ﺩﺍﺋ&= #65250; ﻭﺗﻤﺎﻣﻰ ﻗﺴﻤ&#= 65176;ﻬﺎﻯ ﺑﺪﻥ،ﮐﻪ ﺷﺨﺺ &#= 65191;ﻮﺩﺵ ﺭﺍ ﻫﻤﺎﻥ ﺷﺨﺺ = ﻗﺒﻠﻰ ﻣﻴﺪﺍﻧﺪ.ﺩﺭﺣ&#= 65166;ﻟﻴﮑﻪ ﺑﻤﻮﺟﺐ ﺗﺤﻘﻴ&#= 65240;ﺎﺕ ﻋﻠﻤﻰ،ﺑﺪﻥ ﺍ= 5255;ﺴﺎﻥ ﺳﺮﺍﺳﺮ ﻇﺮﻑ ﺷ&= #65212;ﺖ ﺳﺎﻝ ﻋﻤﺮ،ﭘﻨ= 5184;ﺎﻩ ﺑﺎﺭ ﺗﻤﺎﻡ ﻧﻮ&= #65203;ﺎﺯﻯ ﺷﺪه اﻧﺪ.ﮔﺮﭼ= 5258; ﺑﺮﺧﻰ ﺍﻋﻀﺎ ﭼ&= #65262;ﻥ ﻣﻮ ﻭ ﺩﻳﻮﺍﺭﻩ = ﻣﻌﺪﻩ ﻭ ﮔﻠﺒﻮﻟﻬﺎﻯ &= #65251;ﺨﺘﻠﻒ،ﺑﺴﺮʌ= 27;ﺖ ﻧﻮﺳﺎﺯﻯ ﻣﻴﺸ&#= 65262;ﻧﺪ.ﻭﺑﻮﻳﮋﻩ ﺍﻳﻦ ﺗﺮﺷّﺤﺎ= 5173; ﻏﺪﺩ ﺑﺴﺘﻪ،ﻧ= 5176;ﻴﺠﻪ ﺗﺮﺷّﺤﺎﺕ ﮊﻧ= 5260;ﺎ که ﺘﺤﺖ ﮐﻨﺘﺮ= 5245; (ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ)= ﺑﻴﺮﻭﻥ ﺍﺯ ﻭﺟﻮﺩ ﻣﺎﺩ&= #65263; ﺍﻧﺴﺎﻥ،ﻧﻈﻢ = 5261;ﻫﻢ ﺁﻫﻨﮕﻰ ﻭ ﺍﺩﺍ&= #65251;ﻪ ﺣﻴﺎﺕ ﺭﺍ ﺑﻌﻬ&= #65194;ه ﺪﺍﺭﺩ.ﮐﻪ ﺟﺮﻳ&= #65166;ﻧﻰ ﺑﺴﻴﺎﺭ ﭘﻴﭽﻴ&#= 65194;ﻩ،ﻭﺍﺯ ﺃﻧﺒﻮهی اﺯ ﺍA= 227;ﻤﺎﻝ ﺣﻴﺎﺗﻰ ﺍﺳﺖ، &#= 1705;خ اﻧﺴﺎﻥ ﻗﺎﺩﺭ ﺑﺘ= ﻔﮑﻴﻚ ﺁﻧﻬﺎ ﻧﻴﺴﺖ ﮔ&= #65198;ﭼﻪ ﺗﻔﮑﻴﮑﻬﺎﻯ ﮐ&#= 65248;ّﻰ ﺑﻨﻤﺎﻳﺪ.ﭼﻮﻥ &= #65183;ﻬﺎﺯﻫﺎﻯ ﺑﺪﻥ ﻫﺎﺿﻤﻪ ﻭ&= #65227;ﺼﺒﻰ ﻭﻋﻀﻠﻰ ﻭ ﻏﻴﺮ&= #65257;.ﻣﺎﻧﻨﺪ ﺍﻧﺘﻘﺎﻝ ﺗﺄث= 740;رﺍﺕ ﻏُﺪﺩ ﺑﺴﺘﻪ،A= 169;ﺘﻤﺎﻡ ﺍﻋﻀﺎﻯ ﻣﺮﺑﻮ&#= 65219;ﻪ، ﺑﻮﺳﻴﻠﻪ ﺗﺤﺮ&#= 65267;ﮑﺎﺕ ﻋﺼﺒﻰ.ﮔﻮﺋﻰ ﺍ&= #65227;ﺼﺎﺏ ﮐﻨﺘﺮﻝ ﻧﻈﻢ ﺣ&= #65268;ﺎﺗﻰ ﺑﺪﻥ ﺭﺍ ﺩﺍﺭﻧ&= #65194;. ﻭﻟﻰ ﻣﻴﺪﺍﻧﻴ&#= 65250;،ﮐﻪ ﺍﻳﻦ ﮊﻧﻬﺎ ﺗﻮ&= #65247;ﻴﺪ ﻣثل ﺧﻮﺩ ﻣﻴﮑ= 5256;ﻨﺪ.ﺑﺨﺼﻮﺹ ﺩﺭ ﺳﻠّﻮﻟﻬﺎ= 5263; ﺟﻨﺴﻰ.ﭘس ﮊﻧﻬ&#= 65166;ﻯ ﺭﻫﺒﺮﻯ ﮐﻨﻨﺪ&#= 65257;،ﺧﻮﺩ ﻧﻴﺰ ﺭﻫﺒﺮﺍﻧ&#= 65264; ﺩﺍﺭند،ﮐﻪ ﺗʌ= 62;ﻟﻴﺪ ﻣثل ﻣﻴﮑﻨﺪ.ﻳ= 5228;ﻨﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #64394;ﻧﻬﺎ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨ= ﻮﻥ،ﺩﺭ ﭘﺮﻭﻧﺪﻩ ﺗﺎﺭ&#= 65267;ﺨﻰ ﻣﻮﺟﻮﺩ ثبت ﺁ= 79;اﺭﻯ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ = ﺩﺍﺭﺩ،ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﺑﺎ ﺷﺒ&= #65268;ﻪ ﺳﺎﺯﻯ ﮊﻧﻬﺎﻯ &= #65175;ﮑﺮﺍﺭﻯ ﺗﻬﻴﻪ ﮐﺮﺩ،ﻭ= 5165;ﻧﺴﺎﻧﻰ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ. = ﻭﻟﻰ ﺍﻳﻦ ﺍﻧﺴﺎﻥ( ﺷ= ﺒیه ﺠﺴﻤﻰ) ﺩﺍﺭﺩ،&#= 65261;ﻟﻰ ﺭﺑﻄﻰ ﺑﺮﻭﺡ ﺻ&= #65166;ﺣﺐ ﮊﻧﻬﺎﻯ ﻗﺒﻠﻰ &= #65255;ﺪﺍﺭﺩ ﻭ ﺍﻣﮑﺎﻥ ﺳﺎﺧ&= #65176;ﻦ ﺍﻧﺴﺎﻥ ﻳﺎ ﻫﺮ = ﻣﻮﺟﻮﺩﻯ ﻧﻴﺴﺖ.ﮐﻪ ﺑﺪﻭ&= #65253; ﺗﺠﺮﺑﻪ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﺃﺯﻟﻰ ﺗﺎ = ﮐﻨﻮﻥ،ﺩﺭ ﺳﻠﺴﻠﻪ ﺍﻧﻮﺍ&#= 65225; ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﺃ&= #1579;یرﻯ،ﻭ ﺳﻠﺴﻠﻪ ﺍﻧﻮﺍ&#= 65225; ﺃﺗﻤﻰ،ﻭ ﺳﻠﺴ= 5248;ﻪ </spa= n>ﺩﺭﺍﺯ ﮊﻧﻬʋ= 66; ﺩﺭ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ،ﻭ = 5235;ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺑﺘﻮﺍﻥ ﺁﻓﺮﻳ&#= 65256;ﺸﻰ ﮐﺮﺩ.ﮐﻪ ﺧﺪﺍﻭ&= #65255;ﺪ ﻧﻴﺰ ﭼﻨﻴﻦ ﻧﻤ&= #65264; ﮐﻨﺪ. ﻣﮕﺮ ﺭﻭﺣ= ﻰ ﺍﻭﻟﻴّﻪ ﺍﺯ ﻣ&#= 65170;ﺪﺃ ﺃﺯﻟﻰ ﺭﺍﻩ ﺑﻴ&= #65236;ﺘﺪ،ﻭ ﺍﺯﺍﻧﻮﺍﻉ ﺗﺤ&#= 65174; ﺟﻤﺎﺩﻯ ﻭﺟﻤﺎ&#= 65193;ﻯ ﻭﮔﻴﺎﻫﻰ ﻭﺣﻴ&#= 65262;ﺍﻧﻰ ﻭ ﺑﺸﺮﻯ،ﺑﺎﻣ= 5198;ﻭﺯ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ &= #65169;ﺮﺳﺪ. ﻭﺗﺎﺯﻩ ﺗﺎ ﺑﻰ = ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﻧﻴﺰ &#= 65267;ﻚ ﺭﻭﺡ ﻓﺮﺩﻯ ﻳﺎ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ،ﺑﺎﻳﺪ = 5219;ی عبوﺭ ﺗﮑﺎﻣﻠʌ= 64; ﺑﻨﻤﺎﻳﺪ. ﺁﻧﻬﻢ ﺑﺎ ﺗﺪﺑ&= #65268;ﺮﺍت ﻤﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ.ﻭﺍلاّ ﻧﻤﻴﺘﻮﺍﻥ ﺑﺎ&#= 65267;ﻦ ﻗﺎﻧﻊ ﺷﺪ،ﮐﻪ &#= 64394;ﻧﻬﺎ ﻧﻈﺎﻣﻰ و برنامه ﺩﻳﺠﻴ= ﺘﺎﻟﻰ ﺩﺍﺭﻧﺪ،ﻭﮐﺎA= 197;ﻫﺎ ﺧﻮﺩﮐﺎﺭ ﭘﻴﺶ &= #65251;ﻴﺮﻭﺩ.ﻭﻟﻰ ﻧﻈﻢ ﺍﻳﻦ ﺑﺮﻧ&= #65166;ﻣﻪ ﺭﻳﺰﻯ ﻫﺎﻯ ﮊﻧ&= #65260;ﺎ ﻭﮐﺮﻭﻣﻮﺳﻮﻣ= 5260;ﺎ ﻧﺎﻇﻤﻰ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ.ﺑﺨﺼﻮﺹ ﮐﻪ ﺩﺭ ﻫﺮ ﻣﺮﺣ= ﻠﻪ ﮐﻪ ﺑﻰ ﻧﻬﺎﻳﺖ = ﻣﺮﺍﺣل ﻨﻴﺰ ﻫﺴﺖ.ﻭﻫﺮ&= #65267;ﻚ ﻧﻈﻢ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ،ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻗﺒﻠﻰ = ﻧﻴﺴﺖ. ﻭﻧﻈﺮﻳّﺎﺕ ﻋ= 5248;ﻤﻰ ﻣﺒﻨﻰ ﺑﺮ ﺟﻬﺸ&= #65260;ﺎﻯ ﮊﻧﺘﻴﮑﻰ ﺍﺗﻔ&#= 65166;ﻗﻰ،ﮐﻪ ﺍﺯ ﻳﻚ ﻣﻴﻠﻴﻮ&= #65253; ﻣﻮﺗﺎﺳﻴﻮﻥ ﺗ&#= 65256;ﻬﺎ ﻳﮑﻰ ﺑﻨﻔﻊ ﻣﻮ&= #65183;ﻮﺩ ﺍﺳﺖ.ﻭ ﺑﻘﻴﻪ ﺑ= ﺎﻋث ﻫﻠﺎﻙ ﻣﻮﺟﻮﺩ &= #65261;ﻗﻄﻊ ﻧﺴﻠﻬﺎﻯ در ﺍ= 5267;ﻦ ﺗﻐﻴﻴﺮﻣﻴﮕﺮ= 5193;ﺩ. ﻭ ﻧﻤﻴﺘﻮﺍﻧﺪ &= #65165;ﻧﺴﺎﻥ ﺭﺍ ﻗﺎﻧﻊ ﻧﻤﺎ&= #65267;ﺪ،ﻭ ﺑﺨﻮﺑﻰ ﭘﻴﺪﺍ &= #65165;ﺳﺖ ﮐﻪ ﺗﮑﺎﻣﻠﺎﺕ &= #65187;ﻴﺎﺗﻰ،ﻭﺣﺘʌ= 64; ﻗﺒﻞ ﺣﻴﺎﺗﻰ ﺩ&= #65197; ﺃﺗﻤﻬﺎ،ﻣﺴﻴA= 198;ﻯ ﺗﮑﺎﻣﻠﻰ ﻳﺎﻓ&#= 65176;ﻪ ﻭ ﺍﺳﺘثناﻫﺎʌ= 63; ﭘﻴﺶ ﺁﻣﺪﻩ ﺑﺎﻋث ﻫ&#= 65248;ﺎﮐﺖ ﻣﻮﺟﻮﺩ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﻭﮐﻤﺘﺮ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263; ﻭﺑﻴﻤﺎﺭ ﺁﻥ ﻋ&= #65268;ﺐ ﺩﺍﺭﺩ. ﺑﺎﻳﺪ ﺍ= ﻓﺰﻭﺩ ﮐﻪ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺷﺮﺍﻳﻂ،ﺩﺭ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﻮ&= #65183;ﻮﺩﺍﺕ،ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺣ&= #65262;ﺍﻝ ﺟﺪﻳﺪ،ﮐﻪ ﺩﺭ &#= 65223;ﺎﻫﺮ ﺑﻰ ﻧﻈﻤﻰ ﻫﻢ ﺑ= ﻮﺟﻮﺩ ﻣﻴﺂﻭﺭﺩ. ﺑﻘﻮ&= #65245; ﺍﻧﺸﺘﻦ ﺩﺭ ﺑﻰ = ﻧﻈﻤﻰ ﻧﻴﺰ ﻧﻈﻤﻰ ﻫﺴ&= #65174;، ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﺍﻳﻦ ﻧﻈﻢ ﺭﺍ ﭘ= ﻴﺪﺍ ﮐﻨﻴﻢ.ﻭ ﮐﺎﺭ ﺧ= ﺪﺍ (ﺑﻰ ﻧﻬﺎﻳﺖ ﻋﻮ= ﺍﻣﻞ) و (ﺑﻰ ﻧﻬﺎﻳﺖ ﺩ= ﺭﻫﻢ) ﻭ(ﺑﻰ ﻧﻬﺎﻳﺖ ﺍ= ﺣﻮﺍﻝ) ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;،ﮐﻪ ﺟﺰ ﻋﻠﻢ ﻣﻄﻠﻖ = ﺍﻟﻬﻰ ﺍﻟﻠﻪ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﺪ ﺳﺮ ﺩﺭﺑﻴﺎﻭﺭ&#= 65193;.<o:p></o:p> = 5261; ﭘس ﺍﺯ ﻓﺮﻭﻳﺪ ﺩﺭ&= #65169;ﺎﺭﻩ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261; ﮐﻤﭙﻠﮑس ﻫﺎ،A= 261; ﺣﺘﻰ ﻫﺸﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﭘﻴﺶ،ﺑﻮ= 5203;ﻴﻠﻪ ﺃﻧﺒﻴﺎ ﻭﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ، ﺻﺤﺒﺖ &#= 65165;ﺯ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ&#= 1548;ﮐﻪ ﻧﺎﻡ ﺭﻭﺡ ﻳﺎ ﺟ= ﺎﻥ ﻭ ﻏﻴﺮﻩ ﺑﺮﺁﻥ = ﮔﺬﺍﺷﺘﻪ ﺍﻧﺪ.ﮔﺮﭼﻪ ﭘﻴ&= #65166;ﻣﺒﺮ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65165; ﺍﺻﻞ ﺭﻭﺡ ﺗﻤﺎ&= #65249; ﺍﻓﺮﺍﺩ ﻧﻮﻉ ق&#= 1576;لی ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ&#= 1548; ﮐﻪ ﺩﺭ ﺷﻬﻮﺩ ﺷ= ﺸﻢ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65220;ﺮﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﺁﺧﺮﻳﻦ ﺭﻭﺵ ﺳﻠﻮﮐﻰ ﻣ&= #65268;ﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﺯ ﻧﺎﻡ ﺭﻭﺡ = ﺩﺍﺭﺩ.ﮐﻪ ﺩﺭﻭﺍﻗﻊ ﻫﻤﺎ&#= 65253; ﺟﺎﻥ ﻭﻧﻔس ﻭﺭ&#= 65261;ﺍﻥ ﺣﻴﻮﺍﻧﻰ ﻭﺑﺸ&#= 65198;ﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﮐ&= #65258; ﭼﻮﻥ ﺑﮑﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺧ&#= 65262;ﺩ ﺭﺳﻴﺪ،ﻫﻤﺎﻥ = 5191;ﻮﺩﺵ ﺟﺎﻧﺎﻥ ﺍﻟﻬﻰ&#= 1548;ﻭ ﺭﻭﺡ ﻣﻘﺪّس ﻭ= 5207;ﺎﻳﺴﺘﻪ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴﮕﺮﺩ&#= 65193;.ﻫﻤﻴﻦ ﺭﻭﺡ ﻳﺎ ﺭﻭﺍﻥ&= #1548;ﻗﺴﻤﺖ ﻧﺎﺩﻳﺪﻩ ﺍﺻﻠ&#= 65264; ﺍﻧﺴﺎﻥ، ﺗﻤﺎ= 5249; ﺗﻦ ﺩﺭ ﺁﻥ ﻏﺮﻕ= ﺍﺳﺖ.ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ، ﺑﺮ= 5191;ﻰ ﺍﺯ ﺍﻳﻦ ﺍﺭﻭﺍ&= #65185; ﺍﻟﻬﻰ ﺷﺪﻩ،ﺗ= 5166; ﻋﺮﺵ ﻫﻔﺘﻢ ﻣﻴ&= #65198;ﺳﻨﺪ. ﻭﺭﻭﺡ ﻳﺎ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺩﺭ ﻫﻴﭻ ﻣﻮﺟﻮ&= #65193;ﻯ ﺩﺍﺧﻞ ﺗﻦ ﺍﻭ ﻧ= ﻴﺴﺖ . ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ= ﻰ ﻃﻮﻝ ﺗﺎﺭﻳﺦ،= 5165;ﺯ ﺁﺩﻡ ﻳﺎ ﮐﻴﻮﻣ&= #65198;ث ﻭﺩﻳﺎﻧﺖ ﻭﺩﺍ&#= 65255;ﺘﺎ، ﻳﺎ ﺩﻳﻦ ﻭﺩ ﻭﻣ= ﺤﺒّﺖ ﻭ ﻓﻠﺴﻔﻪ ﺍﻭﭘ&= #65166;ﻧﻴﺸﺎﺩ ﺍﻭ،ﮐﻪ ﺗﺎ ﭘﻨ&#= 65182; ﻫﺰﺍﺭ ﺳﺎﻝ ﺳﻴ&= #65256;ﻪ ﺑﺴﻴﻨﻪ ﻧﻘﻞ ﻣ&= #65268;ﺸﺪ، ﻭﺍﻳﻨﻚ &#= 65169;ﻔﺎﺭﺳﻰ ﮐﺘﺎﺏ ﺷﺪﻩ،ﮐ= 5258; ﻗﺒﻠﺎ ﺗﺎ ﭘﺎﻧ&= #65212;ﺪ ﺳﺎﻝ ﭘﻴﺶ ﺳﺮﻯ = ﺑﻮﺩ.ﻭ ﻳﺎ ﺩﻳﺎﻧﺖ ﻣﻴ&= #65176;ﺮﺍﺋﻴﺴﻢ ﮐﻪ ﺑﻮﺳﻴﻠﻪ ﻧ&= #65262;ﺡ ﻳﺎ ﻣﻴﺘﺮﺍ ﺑﺮ&= #64344;ﺎ ﺷﺪ،ﻭ ﺑﻮﺩﺍ ﺩ&#= 65255;ﺒﺎﻟﻪ ﮐﺎﺭ ﺍﺻﻠﺎﺡ ﺭ&= #65261;ﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺑﺸﺮ&#= 65263; ﺭﺍ ﺑﻌﻬﺪﻩ ﮔﺮ&= #65235;ﺖ.ﻭﺩﺭ ﻭﻟﺎﻳﺖ ﻭ ﻃﺮﻳ&= #65240;ﺖ ﺯﺭﺩﺷﺖ،ﻭ ﺳﭙ= 587; ﻣﺴﻴﺢ ﻭﻣﺤﻤﺪ &= #65169;ﺎﻭﺝ ﺧﻮﺩ ﺭﺳﻴﺪ. ﺗﺎ= ﻧﻮﺑﺖ ﺁﻏﺎﺯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ، ﻭ ﺑﻌث= 578; ﻣﻬﺪﻯ ﻣﻮ= ;ﻋﻮﺩ محمد و سوشیانس سوم زردشت ﺮﺳﺪ.ﻭ ʌ= 59;ﺮﻳﻚ ﺍﺯ ﺍﻳﻦ ﭘﻴﺎﻣ&= #65170;ﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ&#= 1548;ﺑﺘﺮﺗﻴﺐ ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪ ﺭﺳﻴﺪه اﻧﺪ، A= 261;ﭘس ﺍﺯ ﺗﮑﺮﺍﺭ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﭘﻴﺸﻴﻦ. ﻭ ﻟﺬﺍ= ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ ﺩﺭ ﭘﻨ&= #65182; ﺩﻳﺎﻧﺖ ﻗﺒﻠﻰ&#= 1548; ﭘﻴﺎﻣﺒﺮ ﺑﺨﻠ&#= 65238; ﺑﺎﺯﮔﺸﺘﻪ،ﮐA= 258; ﺍﻳﻨﻚ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ. ﺍﻳﻦ ﺭﻭﺡ ﻭﺭﻭ&= #65165;ﻥ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257;،ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﺍﺵ ﺻ= ﺤﺒﺖ ﻣﻴﮑﻨﻴﻢ،ﮔﻨA= 184;ﻴﻨﻪ </spa= n>ﻣﺨﻔﻰ ﺗﻤﺎʌ= 49; ﺻﻔﺎﺕ ﭘﻴﺸﻴﻦ ﻳﻚ ﻣﻮ&= #65183;ﻮﺩ ﺍﺳﺖ.ﺗﺎ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺑﻮﺩﻩ،ﻭﺳﺮﮐA= 208;ﻰ ﺍﺯ ﻣﻮﺟﻮﺩ ﺩﻳ&= #65194;ﻩ ﻧﻤﻴﺸﻮﺩ.ﻭﻟﻰ &= #65165;ﻧﺴﺎﻥ ﺑﺎ ﻋﻘﻞ ﻧﻴﺮﻭ&= #65251;ﻨﺪ ﻭ ﺍﺧﺘﻴﺎﺭﻯ ﮐ&= #65258; ﺧﺪﺍﻭﻧﺪ ﺑﻌﻘ&#= 65246; ﻭ ﻋﺎﻗﻞ ﺩﺍﺩﻩ&= #1548;ﻣﻴﺘﻮﺍﻧﺪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﺗﺴﺮﻳﻊ ﮐﻨﺪ.ﺗ&= #65166; ﺟﺎﺋﻰ ﮐﻪ ﻳﻚ ﺷ= ﺒﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺭﻩ &= #65211;ﺪ ﺳﺎﻟﻪ،ﺍﺯ ﺳﺮ= 5227;ﺖ ﭘﻴﺶ ﺑﺮﻭﺩ. ﻭﺍ= ﮔﺮ ﭼﻨﺎﻥ ﻧﮑﻨﺪ،= 5169;ﺴﺘﻪ ﺑﻤﻘﺪﺍﺭ ﺍﺗﻠ&#= 65166;ﻑ ﻭ ﺍﺳﺮﺍﻑ ﮐﺮﺍ&= #65251;ﺎﺕ ﻧﻮﻋﻰ ﺑﺎﻟﻔﻌ&#= 65246; ﺧﻮﺩ، ﭘس ﺍﺯ ﻣ&#= 65198;ﮒ ﺑﻘﻬﻘﺮﺍ ﻭﻣﺴ&#= 65190; ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ &= #65207;ﺎﻳﺴﺘﻪ ﺁﻥ ﻣﻴﺮﻭﺩ.ﺗﺎ = ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;، ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ ﻭﻫﻤﻴﻦ ﻭﻇﻴﻔ&#= 65258; ﺭﺳﻴﺪﻥ ﺍﺧﺘﻴ&#= 65166;ﺭﻯ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #1576;ّ اﻟﻨﻮﻉ ﺑﺮﺳﺎ= 5255;ﺪ ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺗ&= #65262;ﻟﺪﺍﺕ ﺩﺭ ﺭﺟﻌﺘﻬﺎﻯ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻓﺮﺍﻭﺍ&#= 65253; ﺑﻌﺪﻯ ﺷﻮﺩ. ﻭ ﻓﺮﻣﺎﻥ ᤨ= 0;ُﻦ ﻓﻴﮑﻮﻥ ﺍﻟﻬﻰ &= #65197;ﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ &= #65169;ﺎﺷﺪ . ﻏﻴﺮ ﺍﺯ ﻧﻈﺮﻳ= ;ﻪ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ، ﻋﻠﻢ ﺟﻨﻴﻦ ﺷﻨ&= #65166;ﺳﻰ ﺳﻴﺘﻮﻟﻮﮊﻯ،@= 400;ﻪ ﺑﺮﺭﺳﻰ ﺭﺷﺪ ﻧ&= #65220;ﻔﻪ ﻳﻚ ﺟﻨﻴﻦ ﺗﺎ ﺗ= ﻮﻟﺪ ﻭﮐﻤﺎﻝ ﺍﻭ ﺩﺭ = ﺭﺣﻢ ﺭﺍ ﺯﻳﺮ ﻧﻈﺮ ﺩ= ﺍﺭﻧﺪ،ﺩﺭﻳﺎA= 235;ﺘﻪ ﮐﻪ ﺟﻨﻴﻦ ﺗﻤﺎ&= #65249; ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴ&#= 65254; ﺃﺯﻟﻰ ﺧﻮﺩﺭﺍ &= #65175;ﮑﺮﺍﺭ ﻣﻴﻨﻤﺎﻳﺪ. ﻣث&#= 1604;ا ﺟﻨﻴﻦ ﺑﺸﺮﻯ ﺯ&= #65251;ﺎﻧﻰ ﻣﺎﻧﻨﺪ ﻣﺎﻫﻰ &= #65261; ﻳﺎ ﻗﻮﺭﺑﺎﻏﻪ &= #65261;ﻳﺎ ﻣﻴﻤﻮﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ ﻭﻟﻰ ﻋﺒﻮﺭ ﺗﮑ&= #65166;ﻣﻠﻰ ﺭﻭﺡ ﺟﻨﻴﻦ ﭼﻨ&= #65166;ﻥ ﺳﺮﻳﻊ ﺍﺳﺖ ﮐﻪ = ﺗﻨﻬﺎ ﺑﺮﺧﻰ ﺗﮑﺮﺍﺭ &= #65207;ﮑﻞ ﻧﻮﻋﻰ ﺭﺍ ﺩﺭ ﺟ= ﻨﻴﻦ ﻣﻴﺘﻮﺍﻥ ﺩﻳﺪ &= #65227;ﻠﻢ ﻫﻴپنوﺗﻴﺰﻡ ʌ= 61;ﺧﻮﺍﺏ ﻣﺼﻨﻮﻋﻰ ﻧﻴﺰ&#= 1548; ﺍﻣﺮﻭﺯ ﺑﺮﺍﺣ&#= 65176;ﻰ ﭼﻨﺪﻳﻦ ﺗﻮﻟﺪ &= #65169;ﺸﺮﻯ ﺷﺨﺺ ﺧﻮﺍﺏ ﺷﺪ&= #65257; ﺭﺍ ﺑﻴﺎﺩﺵ ﻣﻴ&= #65154;ﻭﺭﺩ.ﭘس ﺍﮔﺮ ﺗﻮﻟﺪﺍﺕ &= #64344;ﻴﺸﻴﻦ ﺑﻮﺩﻩ ﺑﺎﺷﺪ، &#= 65187;ﺘﻤﺎ ﺑﺎﻳﺪ ﺗﻮﻟﺪﺍ&#= 65173; ﺑﻌﺪﻯ ﻫﻢ ﺩﺭ ﮐ= ﺎﺭ ﺑﺎﺷﺪ.ﻳﺎ ﮐﺎﻣ&= #65248;ﺘﺮ ﺑﺎ ﺳﻠﻮک اﻟﻬ= 5264;، ﻭﻳﺎ ﺑﺪﺗﺮ ﺩﺭ = ﮐﺎﺭﻣﺎﻫﺎﻯ ﺟﻬﻨﻤﻰ ﺟﻬﺎﻥ&#= 1548;ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑﺴﻴﺎﺭ ﻃ&= #65262;ﻟﺎﻧﻰ. ﻋﺮﻓﺎﻥ ﻭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺑﺎﻭﻟﻰ&#= 1617; ﺍﻟﻬﻰ ﺑﭙﻴﺸﻨ&#= 65260;ﺎﺩ ﺧﺪﺍﻭﻧﺪ،ﻭ ﺗ= 5194;ﺑﻴﺮﺍﺕ ﺍﻭ ﺩﺭ ﺍﻧﺴﺎﻥ&= #1548;ﻭ ﮐﻤﻚ ﭘﻴﺮ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ،ﻭ ﺍﻟﺒﺘﻪ ﻫﻤّﺖ &#= 65261; ﺳﻌﻰ ﻭ ﺟﻬﺪ ﭼﻨ= ﺪ ﺳﺎﻝ ﺳﺎﻟﻚ ﭼﻮ&= #65253; ﻫﻔﺖ ﺳﺎﻝ ﺭﻭﺡ = ﺣﻴﻮﺍﻧﻴﺎﻭ ﻳﺎ ﺗﺰﮐﻴﻪ ﻭﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺩﺭ ﺗﺨﻠﻴﻪ ﻭﺗ&= #65188;ﻠﻴﻪ، ﮐﻪ ﺑﺴﻴﺎﺭ ﻣﻄ&= #65198;ﺡ ﮐﺮﺩﻫﺎﻡ ﺑﺎﺯ &= #65193;ﺍﺭﺩ، ﻭ ﺗﻤﺎﻡ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﻫﺮﻳﻚ ﺑ&= #65200;ﺑﺎﻧﻰ،ﺑﺮﺣʌ= 04;ﺐ ﻣﮑﺎﻥ ﻭﺯﻣﺎﻥ &= #65191;ﻮﺩ ﺑﻴﺎﻥ ﮐﺮﺩه ا= 5255;ﺪ. ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ، ﮐﻪ ﺗﻤﺎ&#= 65251;ﻰ ﺻﻔﺎﺕ ﺣﻴ= ;ﻮﺍﻧﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ،ﻭﺣﺘﻰ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﻇ&= #65166;ﻫﺮﺍ ﻧﻴﮑﻮﻯ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻩ&= #1548;ﻭ ﻳﺎ ﺑﮑﺎﺭ ﮔﺮﻓ&= #65176;ﻪ ﻧﻤﻴﺸﻮﻧﺪ،ﺗA= 166; ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻟ&= #65166;ﺯﻡ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺭﺍ ﺍﺯ ﭘ= ﻴﺮﺍﻟﻬﻰ ﻭﺗﺪﺑﻴﺮﺍﺕ ﻣ&#= 65194;ﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﮐﺴب ﻨﻤ&#= 65166;ﻳﻨﺪ.ﮐﻪ ﺩﺭ ﻫﻔﺖ ﻣﺮﺣﻠ&= #65258; ﺗﮑﺎﻣﻠﻰ،ﻭ ﺑ= 5166; ﻫﻔﺖ ﺷﻬﻮﺩ ﻣﺪ&= #65197;ﻙ ﻓﺎﺭﻍ ﺍﻟﺘﺤﺼ&#= 65268;ﻠﻰ ﺳﺎﻟﻚ،ﺁﻧﮕﺎA= 257; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65175;ﺒﺪﻳﻞ ﺑﺮﻭﺣﻰ ﺍﻟﻬﻰ&#= 1548;ﻭﺷﺎﻳﺴﺘﻪ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﻣﻴ&= #65208;ﻮﺩ.ﮐﻪ ﺩﺭﺁﻥ ﻧﻮﻉ ﻋﻘ&= #65246;، ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﺍﻣﺮﻭﺯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺍﺳﺖ.ﻫﻤ&= #65166;ﻥ ﮔﻮﻧﻪ ﮐﻪ ﻋﻘﻞ = ﺍﻧﺴﺎﻥ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺑ&= #65260;ﺘﺮ ﺍﺳﺖ ﺑﻘﻮﻝ ﭘﻴ&= #65166;ﻣﺒﺮ، ﻭﻣﻠّﺎﻯ ﺭﻭﻣ= 5264;،ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ، ﻓﺮﺷﺘﻪ ﻭ&#= 65251;ﻠﺎﺋﻚ ﺑﺨﻮﺍﻧﻴﻢ،ﮐA= 258; ﺳﺮﺍﺳﺮ ﮐﻬﮑﺸ&#= 65166;ﻥ ﺭﺍﻩ ﺷﻴﺮﻯ ﺭﺍ = ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍﺭﻧﺪ = ﻭﺳﺮﻳﻌﺘﺮ ﺍﺯ ﻧﻮﺭ ﻭ ﻓﮑﺮ= ﺣﺮﮐﺖ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ&= #65259;ﻨﻮﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﺑﺎﻟﺎﺗﺮ ﺗﺎ ﺩ&= #65267;ﺪﺍﺭ ﺍﻟﻠﻪ ﺩﺭ ﺍﺑﺪ&= #65267;ّﺖ ﻣﻄﻠﻖ ﺩﺭ ﭘﻴﺶ = ﻫﺴﺘﻨﺪ .<o:p></o:p> ﻭﻫﺮﻳﻚ ﻫ= ﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘل ﻨ&#= 65262;ﻉ ﻗﺒﻠﻰ ﺩﺍﺭﻧﺪ.&= #65207;ﺎﻳﺪ ﺑﺮﺍﺣﺘﻰ ﺍﻧﺴ&#= 65166;ن عاﻗﻞ ﺑﺘﻮﺍﻧA= 194;،ﺑﺎ ﺍﻳﻦ ﺗﻮﻟﺪﺍﺕ &= #65155;ﺑﺪﻯ، </spa= n>ﺧﻮﺩ ﺭﺍ ﺩﺭ = 5183;ﺮﻳﺎﻥ ﻃﺒﻴﻌﺖ ﻫﺴﺘﻰ&#= 1548;ﻭ ﻓﻄﺮﺕ ﺷﺨﺼﻰ ﺧ&= #65262;ﻳﺶ ﻗﺮﺍﺭ ﺑﺪﻫﺪ.ﻭ = ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺭﺍ، ﺑﺎ ﮐﺎﺭﺑﺮﺩ ﺍ&= #65255;ﺪﮐﻰ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺗﺤﻘﻖ ﺩ&= #65259;ﺪ.ﮐﻪ ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺭ&= #65261;ﺡ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻧﻮع ﺒﺸﺮﻯ، ﺑ= 5198;ﺍﻯ ﻧﻮﻉ ﺑﻌﺪﻯ ﻣﺼ&= #65198;ﻓﻰ ﻧﺪﺍﺭﻧﺪ. ﮔﺮﭼ&= #65258; ﺩﺭ ﺗﻮﻟﻴﺪ ﻣث&#= 1604;،ﺗﻘﺮﻳﺒﺎ ﻧﻘﺶ ﮊﻧﺘﻴک ﺠ&#= 65204;ﻤﻰ ﻣﻨﺘﻘﻞ ﺷﺪﻩ ﺑ&= #65166;ﺷﺪ،ﮐﻪ ﺍﺯ ﭘﺪﺭﺍﻥ ﻧﻴ&= #65200; ﺑﺎﻧﺴﺎﻥ ﺭﺳﻴ&#= 65194;ﻩ ﺍﺳﺖ. ﻭﻟﻰ ﻣﻰ ﺑ= ;ﻴﻨﻴﻢ،ﮐﻪ ﻓﺮﺯﻧﺪ ﻳﻚ ﻧﻔ&= #65198;،ﺩﺍﺭﺍﻯ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻋ&#= 65224;ﻴﻢ ﻋﻘﻠﻰ ﻭﺍﺧﻠﺎ&#= 65239;ﻰ ﻭ ﺻﻔﺎت اﻧﺴﺎ= 5255;ﻰ ﻭ ﺍﺣﻮﺍﻝ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ،ﺍﺯ ﻣﺎﺟﺮﺍﻯ ﮊﻧﺘ&#= 65268;ﻚ ﺟﺴﻤﺎﻧﻰ ﻧﻴﺴ&#= 65174;.ﺑﻠﮑﻪ ﻧﺘﻴﺠﻪ ﺁﻥ ﻋﻨ&= #65212;ﺮﻯ ﺍﺳﺖ،ﮐﻪ ﻣﺎ(ﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ)ﻣﻴﺪﺍﻧ&#= 65268;ﻢ.ﺑﺎﺯ ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﻳ&= #65166; ﺟﺎﻥ ﻳﺎ ﻧﻔس ﺣ&= #65268;ﻮﺍﻧﻰ،ﻭ ﻫﻤﺎﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻣﺎ ﺍﺳﺖ.ﮐﻪ ﻣﺪ= ﺍﻡ ﺗﺄثیرﺍﺕ ﺧﻮʋ= 93;ﺭﺍ ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﺎﻧﻰ، ﻭﺷﺎﻳﺪ ﺩﺭ ﺩﻳ&= #64405;ﺮ ﺍﻋﻀﺎ ﻣﻴﮕﺬﺍ&#= 65197;ﺩ. ﻭ ﺳﻴﺴﺘﻢ ﺫﻫﻨ&= #65264; ﺧﺎﺭﺝ ﺍﺯ ﺩﺍﻳ&= #65198;ﻩ ﺍﻋﻀﺎﻯ ﺟﺴﻤﻰ &= #65261;ﻣﺎﺩﻯ ﻫﺴﺘﻨﺪ.ﭼﻮﻥ ﺳ&= #65262;ﺍﺑﻖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﭼﻪ ﺑﻨﺎﻡ ﺻﻔﺎﺕ ﺗ&= #64401;ﺎﻣﻠﻰ ﮔﺬﺷﺘﻪ،ﻭ ﻳﺎ &#= 65251;ﻌﺎﻳﺐ ﻭﻋﻘﺪﻩ ﻫﺎﻯ ﺑ&= #65208;ﺮﻯ ﺯﻧﺪﮔﻰ ﻓﻌﻠﻰ.&= #65261;ﺣﺘﻰ </spa= n>ﺗﻤﺎﻡ ﺻﻔﺎʋ= 73; ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﻭﻓﺼ&#= 65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﮔﺪ&= #65207;ﺘﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﮐﺎﺭ ﮐﻨﺘﺮﻝ ﺟ&= #65204;ﻢ ﻭﺫﻫﻦ ﺭﺍ ﻣﻴﻨ&= #65252;ﺎﻳﺪ.ﻭﻫﺮﭼﻪ</s= pan> ﻣﻌﺎﻳﺐ ﻭ= ﻋﻘﺪﻩ ﻫﺎ ﺑﻴﺸﺘﺮ،ﺑ= 5264; ﻧﻈﻤﻰ ﺑﻴﺸﺘﺮ &= #65193;ﺭ ﮔﻔﺘﺎﺭ ﻭﭘﻨﺪ&#= 65165;ﺭ ﻭﮐﺮﺩﺍﺭ ﻭ ﺍﺧ&= #65248;ﺎﻕ ﺍﻧﺴﺎﻥ ﺑﻮﺟﻮ&#= 65193; ﻣﻴﺂﻭﺭﺩ.ﻭﻟﻰ &= #65169;ﺴﺎﻁ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ﺭﺍ ﻧﻴﺰ ﺑﻬﻢ ﻧ= ﻤﻴﺰﻧﺪ.ﻭﺍﻧﺴ&#= 65166;ﻥ ﺗﺎ ﺻﺪ ﺳﺎﻝ ﻭﺑ= ﻴﺸﺘﺮ،ﻣﻴﺘﻮA= 165;ﻧﺪ </spa= n>ﻧﻈﺎﻡ ﺣﻴﺎʋ= 75;ﻰ ﺧﻮﺩﺭﺍ ﺣﻔﻆ ﮐ&= #65256;ﺪ ﺩﺭ ﺭﻭﺍﻥ ﺩﺭﻣ&= #65166;ﻧﻰ،ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭﻯ ﺍﺯ ﺑﻴ&= #65252;ﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ،ﺑﺰﺣA= 252;ﺖ ﺑﺎ ﮐﻠﺎﻡ ﻃﺒﻴ&= #65168; ﻭ ﺃثر ﺩﺍﺭﻭﻫ= 5166;ﻯ ﻣﺨﺪّﺭ ﻓﻠﺞ ﮐ&#= 65256;ﻨﺪﻩ ﻗﺴﻤﺘﻬﺎﻯ ﻋﺼ&#= 65170;ﻰ،ﻳﮑﻰ ﺩﻭ ﺩﺭﺟﻪ ﺷﻔﺎ = ﻣﻴﺪﻫﺪ.ﻭﻟﻰ ﻫﺮﮔﺰ ﺗﻤﺎﻡ ﺑ&= #65268;ﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍنی ﺮﺍ ﭼﺎ= 5197;ﻩ ﻧﻴﺴﺘﻨﺪ.ﻭﻟﻰ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ یا ﻧﺎﺨﻮﺩﺁﮔA= 166;ﻩ ﺳﺎﻟﻚ ﺭﺍ، ﮐﻪ &= #64344;ُﺮ ﺍﺯ ﻣﻌﺎﻳﺐ ﺍﺳ&= #65174;،ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﺤﻠﻴﻪ ﺁﻥ ﺣﺘﻰ ﺍﺯ ﺻﻔ= ﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﺩ= ﺭﺣﺪﻭﺩ ﺷﺮﻁ ﮐﺎﻓﻰ،ﺍ= 5199; ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺭﻭﺍﻥ ﺳﺎﻟ&= #65242;،ﻣﺮﺣﻠﻪ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﻭﻧﻴﮑﻮ&#= 65163;ﻰ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﮔﻮﺋﻰ ﻣﺎﻫﻴّﺖ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﺩﮔﺮﮔﻮ&#= 65253; ﺷﺪﻩ،ﺁﻧﮕﺎﻩ = 5169;ﺘﺠﻠّﻴﺎت اﻟﻬﻰ، ﻳﻌﻨﻰ = 5207;ﺎﻳﺴﺘﮕﻰ ﺗﻮﻟﺪﺍﺕ ﺑﻬﺘ&#= 65198; را ﺍﺯ هم ﺍﮐﻨA= 262;ن ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺩﺭ ﺷ= ﻬﻮﺩ ﻧﻮﺭﻗﺎﺋﻢ ﻭ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ،ﻭ ﺷﻬ= 5262;ﺩ ﻫﺎﻯ ﻋﻘﻠﻰ ﺍﻟ&= #65260;ﺎﻣﻰ ﻭ ﻟﺪّﻧﻰ ﭘس ﺍ&#= 65199; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;، ﺑﺤﺪّ ﺃﮐثر ﺷA= 166;ﻳﺴﺘﮕﻰ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺩﺭ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺩﻳﮕﺮ ﻣﻴﺮﺳﻨ&#= 65194;.ﺗﺎ ﺩﻧﺒﺎﻟﻪ ﺗﺰﮐ&#= 65268;ﻪ ﻫﺎﻯ ﻋﻤﻴﻖ ﺗﺮ = ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻫ&= #65198; ﺷﻬﻮﺩﻯ ﻭ ﻫﺮ ﺩ= ﺭﺟﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﺑ&#= 65260;ﻤﺮﺍﻩ ﺁﻥ،ﺩﺭﺟﺎﺗﻰ = 5165;ﺯ ﻋﻘﻞ ﺑﺮﺗﺮ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩ= ﺭ ﻧﻬﺎﻳﺖ ﺑﻌﻘﻞ &= #64400;ﻠّﻰ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻴﺮﺳﻨ&#= 65194; ﮐﻪ ﺩﻧﺒﺎﻟﻪ ﺍ&= #65267;ﻦ ﻋﻘﻞ ﻫﺎ ﺍﺳﺖ. ﮐ= ;ﻪ ﺍﺧﻠﺎﻕ ﻭﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﻋﻘﻠﻰ،ﻭ ﺭﻓﺘ= 5166;ﺮﻫﺎﻯ ﺷﺨﺼﻰ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ ﻭ ﺍﺣﻮﺍﻟﻰ،ﭼ= 5262;ﻥ ﺻﺒﺮﻭ ﻋﺸﻖ ﻭ ﺍ= ﺭﺍﺩﻩ ﺁﻧﻬﺎ،ﺑﺤﺪ ﺍ= 5227;ﻠﺎﻯ ﻣﻴﺴّﺮ ﻣﻴﺮﺳ= 5194; ﻟﺬﺍ ﻧﺘﻴﺠﻪ ﻣ&= #65268;ﮕﻴﺮﻳﻢ،ﮐﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﭼﻮﻥ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ثاﺑﺖ ﻧﻴﺴﺖ.ﺑ= 5248;ﮑﻪ ﻗﺎﺑﻞ ﺍﺻﻠﺎﺡ &= #65261; ﺗﻐﻴﻴﺮ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﭼﻨ= ﻴﻦ ﺗﮑﺎﻣﻞ ﻭ ﺍﺻﻠ&= #65166;ﺡ ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65211;ﻮﺭﺕ ﻧﮕﻴﺮﺩ ﺣﺘﻤﺎ &= #65193;ﺭ ﺣﺎﻝ ﻓﺰﻭﻧﻰ ﻋ&= #65240;ﺪﻩ ﻫﺎ ﻭﻣﻌﺎﻳﺐ ﺭ&= #65261;ﺣﻰ ﻫﺴﺘﻨﺪ.ﮐﻪ ﮐﺎ&= #65197; ﺍﻧﺴﺎﻥ ﺭﺍ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﻭ ﺑﺎﺯﮔﺸ&= #65174; ﺑﺠﻬﺎﻥ،ﺩﺭ ﺍ= 5255;ﻮﺍﻉ ﺣﻘﻴﺮ ﺗﺮ ﻣﻴﮑ&= #65208;ﺎﻧﺪ.ﻭ ﭘس ﺍﺯ ﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﻣﺠﺪﺩ ﻭ ﻣﺮﮒ ﻭ= ﻣﻴﺮﻫﺎﻯ ﺑﺴﻴﺎﺭ ﺯﻳﺎﺩ&#= 1548;ﻇﺮﻑ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﺳﺎﻝ ﻭﺣﺘﻰ ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣ&= #65268;ﺮﺳﻨﺪ ﮐﻪ ﻫﻤﻴﻦ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ،ﻭ ﺭﺳﻴﺪ= 5253; ﺑﺤﺪّ ﺷﺎﻳﺴﺘ= 4405;ﻰ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ ﻓﺮﻣﺎ= ﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺍ&= #65247;ﻬﻰ،ﺩﺭ ﺣﮑﻢ ﮐﻦ ﻓﻴﮑﻮ&= #65253;،ﭼﻨﺎﻥ ﮐینوﻧﺖ ﻭ ﺻﻴA= 198;ﻭﺭﺕ ﻭ ﺷﺪﻧﻰ ﺑﺎﻳﺪ = ﺑﺮﺳﻨﺪ، ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺁ&= #65255;ﺮﺍ ﺷﺎﻳﺴﺘﻪ ﺭﺟﻌ&#= 65174; ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻤ&= #65166;ﻳﺪ ﺍﻟﺒﺘﻪ ﻣﺎ ﺍﺯ = ﻣﮑﺎﻧﻴﺰﻡ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﺍﻳﻦ ﻗﻀﺎﻭﺗﻬ&#= 65166;،ﻭ ﻣﮑﺎﻧﻴﺰﻡ ﺍﻓ&#= 65200;ﺍﻳﺶ ﻭ ﺁﻓﺮﻳﻨﺶ ﺩﺍ&= #65193;ه ها ﭼﻴﺰﻯ ﻧﻤﻴ= 5194;ﺍﻧﻴﻢ،ﭘس ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﺎﻳﺪ ﺗﮑﺎﻣﻞ ﻳﺎﺑﺪ.&= #65261; ﺍﻳﻦ ﻫﻤﺎﻥ ﻳﮕ&= #65166;ﻧﻪ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ ﺍ= ﺳﺖ.ﻭ ﻫﻤﺎﻥ ﻣﻘﺼﻮﺩ &= #64344;ﻴﺎﻣﺒﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #64400;ﺎﺷﻔﺎﻥ ﮐﻠﺎﺳﻬﺎﻯ ﺑﺮ&#= 65175;ﺮ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261;ﻋﻘﻠﻰ ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ = ﺭﺍﻩ ﭘﻴﺶ ﺭﻭﻯ ﺑﺴﻮ&= #65263; ﺧﺪﺍ، ﺑﺮﺍﻯ ﺗ&#= 64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻣﺎ ﺍﺳﺖ.= ﭘسﺑﺎﻳﺪ ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ،ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑ&#= 65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﭘ&= #65268;ﻤﺎﻥ ﻭﺗﺴﻠﻴﻢ ﻭﺍﻃ&#= 65166;ﻋﺖ،ﺍﺯ ﺩﺳﺘﻮﺭﺍﺕ ﻋﻤ&#= 65248;ﻰ ﺁﻧﻬﺎ،ﮐﻪ ﻧﺘ= 5268;ﺠﻪ ﺗﺠﺮﺑﻴّﺎﺕ ﺷ= 5192;ﺺ ﺁﻧﻬﺎ ﺍﺳﺖ.ﺧﻮ&= #65193;ﺭﺍ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺑﺨﺼﻮﺹ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺑﺮﺳﻴﻢ. ﮐﻪ ﺗﻨ= ﻬﺎ ﺩﺭ ﻃﺮﻳﻘﺖ ﻭﻟ&= #65166;ﻳﺖ ﻣﺤﻤﺪﻯ &#= 65251;ﻴﺴّﺮ ﺍﺳﺖ. ﮔﺮﭼﻪ ﻭﻟ= ﻰّ ﺍﻟﻬﻰ ﻣﻌﺮﻓﻰ &= #65207;ﺪﻩ ﻣﺎ،ﺧﻮﺩ ﺩﺭ ﻣ&#= 65188;ﻴﻄﻬﺎﻯ ﻏﻴﺮ ﻣﺴﻠﻤﺎﻥ &= #65199;ﻧﺪﮔﻰ ﮐﻨﺪ. ﮐﻪ ﺍﻳﻦ ﺍ= ;ﺩﻳﺎﻥ ﻭﻣﺬﻫﺐ ﺳﺮﺍﺳ&#= 65198; ﻗﺸﺮﻯ،ﻭ ﮐﺄﻥ &#= 65247;ﻢ ﻳﮑﻦ ﻭ ﻋﺪﻣﺸﺎ&= #65253; ﺑﻬﺘﺮ ﺍﺯ ﻭﺟﻮ&= #65193;ﺷﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﻫﺮ ﻭﻟﺎﻳﺖ ﻓﻘ&= #65268;ﻪ ﻓﺎﺳﺪﻯ ﺳﻨّﻰ &#= 65169;ﺎﺷﺪ ﻳﺎ ﺷﻴﻌﻰ،ﺟﺰ &#= 65169;ﺮﺩﻥ ﺍﺭﻭﺍﺡ ﭘﻴﺮﻭ&#= 65165;ﻥ ﺧﻮﺩ ﺑﻘﻬﻘﺮﺍ&#= 65263; ﺣﻘﺎﺭﺗﻬﺎﻯ ﻧ&#= 65262;ﻋﻰ ﺍﺯ ﺁﻧﻬﺎ ﮐﺎﺭ&= #65263; </spa= n>ﺳﺎﺧﺘﻪ ﻧﻴʌ= 04;ﺖ.ﺣﺘﻰ ﺍﮔﺮ ﺑﻘﻮﻝ ﭘﻴ&= #65166;ﻣﺒﺮ، ﺗﻤﺎﻡ ﻋُﻤﺮ ﺗ&#= 65228;ﺒّﺪ ﮐﻨﻨﺪ.ﻭ ﺭﻭﺯﻫ&= #65166; ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﻌﺒﺎﺩﺕ ﺑﺎﺷ&#= 65256;ﺪ.ﭼﻮﻥ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ &= #65169;ﺎ ﻭﻟﻰّ ﺍﻟﻬﻰ،A= 169;ﺮﺍﻯ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263;، ﻭﺍﺳﻄﻪ ﺍﺭﺗﺒ&#= 65166;ﻁ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﺎ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194;.ﮐﻪ دعا ﺑﺼﻮﺭﺕ ﺩA= 227;ﺎ ﮐﻨﻨﺪﻩ ﺑﺎﺯﮔ&#= 65208;ﺘﻪ ﻭ ﮐﻮﺑﻴﺪﻩ ﻣﻴ&= #65208;ﻮﺩ،ﮐﻪ ﺑﺼﻮﺭﺕ ﻧﻮﻋﻰ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻣﻴﺒﺮﺩ.ﺳﺎﻟﮑ&#= 65166;ﻧﻰ ﮐﻪ ﺑﮑﻤﺎﻝ ﺍﻟ&= #65260;ﻰ ﺭﺳﻴﺪﻩ ﻭ ﺑﺸﻬ&= #65262;ﺩ ﻧﻮﺭ ﻗﺎﺋﻢ،ﻳ= 5166; ﻫﻤﺎﻥ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻳﺎ ﺭﻭﺡ ﻣﻘﺪّ&#= 1587; ﺧﻮﺩ،ﺷﺎﻫﺪ ﻋ= 5268;ﻦ ﻣﺸﻬﻮﺩ ﺧﻮﺩ ﻣ&= #65268;ﺸﻮﺩ ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﺳ&= #65166;ﻟﻚ ﺟﺎﻯ ﻧﻔس ﺣﻴﻮ&#= 65165;ﻧﻰ ﺍﻭﺭﺍ ﻣﻴﮕﻴﺮ&#= 65193;،ﮐﻪ ﻫﻨﻮﺯ ﺯﻧﺪﻩ ﺍ&= #65203;ﺖ.ﮔﺮﭼﻪ ﺍﺯ ﭘﺮﺩﻩ ﻣﺮﮒ = ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﮔﺬﺷﺘ&= #65258;،ﺗﺎ ﺑﻘﻴﻪ ﻋﻤﺮ ﺍﻋ&= #65252;ﺎﻝ ﺣﻴﺎﺗﻰ ﺍﺩﺍﻣ&#= 65258; ﻳﺎﺑﺪ.ﻳﻌﻨﻰ ﺍ&= #65255;ﺴﻠﺎﻥ ﮐﺎﻣﻞ ﭼﻬﺎﺭ ﺑ&= #65228;ﺪﻯ ﻣﻴﺸﻮﺩ.ﺗﻦ ﻭﺫ&= #65259;ﻦ ﻭ ﺭﻭﺍﻥ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﺭﻭﺡ ﺍﻟﻬﻰ،&#= 64400;ﻪ ﺩﻳﮕﺮﺍﻥ ﺍﻳﻦ &= #65169;ُﻌﺪ ﭼﻬﺎﺭم ﺨﺒﺮﻯ &#= 65255;ﺪﺍﺭﻧﺪ .ﻭ ﻟﺬﺍ ﮐﺎﻣﻠﺎ= ﻥ ﭼﻬﺎﺭ ﺑﻌﺪﻯ،= 5251;ﻴﺘﻮﺍﻧﻨﺪ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻭ ﺯﻧﺪﮔﻰ ﺟﻨﻴ&= #65256;ﻰ ﻭ ﺑﺰﺭﮔﺴﺎﻟﻰ &= #65191;ﻮﺩﺭﺍ،ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎ ﺗﻔﺎﻭﺗﻬﺎ&#= 65163;ﻰ ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺁ&#= 65253; ﻧﻮﻉ ﺩﻧﺒﺎﻝ ﻧ&= #65252;ﺎﻳﻨﺪ.ﻭﻟﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548; ﻫﻤﭽﻨﺎﻥ</sp= an> &#= 65193;ﺭ ﺳﻪ ﺑُﻌﺪﻯ ﺧﻮ&#= 65193; ﻫﺴﺘﻨﺪ. ﺗﻦ ﻭﺧ= ﻮﺩﺁﮔﺎﻩ ﻭ ﻧﻔس اﻣّﺎﺭA= 257; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ.&#= 65169;ﺘﻌﺒﻴﺮ ﺩﻳﮕﺮﻯ ﮔﻴﺎﻫ&#= 65166;ﻥ ﻳﻚ ﺑُﻌﺪﻯ ﻫﺴ&#= 65176;ﻨﺪ ﮐﻪ ﺗﻨﻬﺎ ﺗﻮﻟ&= #65268;ﺪ ﻣثل ﻣﻴﮑﻨﻨﺪ= 48;ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﺩﻭ &= #65169;ُﻌﺪﻯ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺗ= 5262;ﻟﻴﺪ ﻣثل ﻭ ﺣﺮﮐﺖ ﺩ&#= 65165;ﺭﻧﺪ.ﻭ ﺍﻧﺴﺎﻥ ﺳﻪ ﺑُ&#= 65228;ﺪﻯ ﺍﺳﺖ ﮐﻪ ﺗﻮﻟﻴ&= #65194; ﻣثل ﻭ ﺣﺮﮐﺖ ﻭ &= #65195;ﻫﻦ ﻳﺎﻋﻘﻞ ﻣﺎﺩﻯ &= #65261; ﺟﺰﺋﻰ ﺩﺍﺭﺩ. ﻭ= ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻗﻄﻌﺎ</s= pan> &#= 65165;ﻧﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﻓﻮﻕ &= #65169;ﺸﺮﻯ،ﺍﺑﻌﺎʋ= 93; ﺑﻴﺸﺘﺮﻯ ﺑﻮﺟ&#= 65262;ﺩ ﻳﻚ ﻣﻮﺟﻮﺩ ﻣﻴ&= #65194;ﻫﺪ که ﭽﻪ ﺗﻔﺎﻭﺗ= 5260;ﺎ ﺩﺭ ﻭﺟﻮﺩ ﺑﻴﻦ = ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﻫﺴﺖ&= #1548;ﮐﻪ ﺑﻴﻦ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﺎ ﻓﻮﻕ ﺑﺸﺮﻯ&= #65191;ﻮﺍﻫﺪﺑﻮﺩ.<o:p></o:p>= = 5251;ﻴﺨﻮﺍﻫﻢ ﺍﺯ ﺭﻭﺡ ﺑﮕﻮﻳ&= #65250; ﮐﻪ ﻫﻤﺎﻥ ﺧﻮﺩ&= #65153;ﮔﺎﻩ ﺗﺰﮐﻴﻪ ﺷﺪﻩ ﻭ = ﭘﺎﻙ ﮔﺮﺩﻳﺪه ﺪﺭ ﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ،ﺑﺎ ﻭﻟ= 5264;ّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ.ﻭ ﺑﺎ = ﺗﻌﻠﻴﻢ ﭘﻴﺮ ﺍﻟﻬﻰ= ;،ﻭ ﮐﻤﮑﻬﺎﻯ ﻟﺤﻈ&#= 65258; ﺑﻠﺤﻈﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ. ﻭ ﺍﻳﻦ ﻫﺪﻑ ﻣﺎ= ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﺳﺖ.ﻭ = ﻫﺮ ﮐﺎﺭ ﺩﻳﮕﺮﻯ ﮔ&= #65198;ﭼﻪ ﺣﻴﺎﺗﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ ﻭﻣﻬﻢ،ﻣﺎﺩﺍA= 249; ﺩﺭ ﺳﻤﺖ ﺍﻳﻦ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺑﺎﺷﺪ،= 5165;ﻣﺮﻯ ﺣﻠﺎﻝ ﻭﻣﻨﻄﻘ&#= 65264; ﻭ ﺍﻟﻬﻰ ﺍﺳﺖ. ﭼ= ;ﻪ ﺧﻮﺭﺩﻥ ﻏﺬﺍ ﺑ&= #65166;ﺷﺪ،ﻳﺎ ﺧﻮﺍﺏ ﻭ ﺍﻋﻤﺎ&= #65245; ﺩﻳﮕﺮ ﺑﺸﺮﻯ.ﺍ&= #65251;ﺎ ﻫﺮ ﮐﺎﺭﻯ ﮐﻪ ﻣ= ﺨﺎﻟﻒ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65166;ﺷﺪ،ﺑﺨﺼﻮﺹ ﮐﻪ ﭘﻴﺮ &#= 65165;ﻟﻬﻰ،ﺗﺤﺮﻳ᥽= 0; ﻭ ﻣﻤﺘﻮﻉ ﮐﺮﺩ&= #65257; ﺑﺎﺷﺪ. ﺗﻨﻬﺎ ﺑ= ﺮﺍﻯ ﺳﺎﻟﻚ ﺍﺳﺖ، ﻟ&#= 65196;ﺍ ﺳﺎﻟﻚ ﺩﺭ ﺩﻭﺭ&= #65257; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65227;ﺰﻟﺖ ﺧﻮﻳﺶ ﺍﺣﺮﺍﻡ &= #65169;ﺮﺗﻦ ﺩﺍﺭﺩ.ﮐﻪ ﻫﺮﭼ&= #65268;ﺰﻯ ﺭﺍ ﺑﺮﺧﻮﺩ ﺣﺮ&= #65165;ﻡ ﻣﻴﮑﻨﺪ.ﻣﺎﺩﺍ&#= 65249; ﮐﻤﮑﻰ ﺩﺭ ﮐﺎﺭ = ﺳﻠﻮﻙ ﻧﻤﻰ ﮐﻨﺪ.ﺣﺘﻰ = ﮐﺎﺭﻫﺎﻯ ﺑﺪﻭﻥ ﺃثر ﻣﻨ= 5236;ﻰ،ﺩﺭ ﮐﺎﺭ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺡ. ﺣﺪّ ﺃﻗﻞ ﮐُﺸ= 5256;ﺪﻩ ﺯﻣﺎﻥ،ﻭ ﺗﻠﻒ &#= 64400;ﻨﻨﺪﻩ ﻋﻤﺮ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ. ﮐﻪ ﭘس ﺍﺯ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ،ﮐﻪ ﻣﻌ= 5252;ﻮﻟﺎ ﻫﻤﻪ ﺳﺎﻟﮑﺎﻥ &= #65255;ﺪﺍﺭﻧﺪ.ﺁﻧﮕ= 5166;ﻩ ﻣﻌﺼﻮﻡ ﺍﺯ ﻫﺮ&= #65251;ﻌﺼﻴﺖ ﻭ ﺳﺮﮐﺸﻰ ﻫﺴﺘ&= #65256;ﺪ.ﮐﻪ ﺩﻳﮕﺮ ﺣﺮﺍمی = 5198;ﺍ ﻧﺪﺍﺭﻧﺪ.ﻭﺣﺮ&#= 65165;ﻡ ﻣﺤﻤﺪ ﻫﻤﻴﻦ ﺣ&= #65198;ﺍﻣﻬﺎﻯ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺧ&= #65262;ﺩﺵ ﺑﻮﺩﻩ ﺍﺳﺖ، ﻭ&#= 65255;ﻪ ﺑﺮﺍﻯ ﻫﻤﻪ ﺯﻣ&= #65166;ﻧﻬﺎ.ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ ﺑﺨ&#= 65262;ﺍﻫﻨﺪ ﺣﺮﺍﻡ ﺭﺍ ﺣﻠﺎ&= #65245; ﮐﻨﻨﺪ ﻳﺎ ﺑﺎﻟ&= #65228;ﮑس.ﻭﻫﺮﭘﻴﺎA= 251;ﺒﺮ ﺭﻭحی ﺮﺍ ﮐﻪ ﺍ&#= 65199; ﻧﻮﻋﻰ ﺑﺨﻮﺍﻫ&#= 65194; ﺑﻨﻮﻉ ﺩﻳﮕﺮ ﺑ&= #65166;ﻟﺎﺗﺮ ﻳﺎ ﭘﺎﺋﻴن بب= 85;ﺩ،ﺍﺯ ﭘﺮﺩﻩ ﻣﺮﮒ ﻭﺗ&= #65198;ﻙ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺑ&= #65166;ﻳﺪ ﺑﮕﺬﺭﺩ.ﺗﺎ ﺩﺭ = جنین ﺷﺪﻥ ﻣﺠﺪﺩ ﺩﺭ = ﺭﺣﻢ ﻣﺎﺩﺭی اﺯ ﻧﻮ &#= 65211;ﻮﺭﺕ ﻧﻮﻋﻰ ﻭ ﺑﺪﻥ ﺟ= ﺪﻳﺪﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﺑﺴ&= #65166;ﺯﺩ.ﻭ ﺍﺯ ﻫﻤﺎﻥ ﻣﺎﺩ&= #65257; ﻫﺎﻯ ﺃﺗﻤﻰ ﻭﻣ&= #65262;ﻟﮑﻮﻟﻰ ﻭ ﻋﻀﻮﻯ ﺍﻭﺭﮔ&= #65166;ﻧﻴﻚ ﮐﻪ ﺧﻮﻙ ﻭ ﻣﻴﻤ= ﻮﻥ ﻭ ﻳﺎ ﺑﺸﺮ ﺩﺍﺭ= ﺩ،ﻭ ﺷﺎﻳﺪ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ </spa= n>ﺑﺸﺮﻯ،ﮐﻪ ᥷= 1;ﺒﺮ ﺍﺯ ﻭﺟﻮﺩ ﺁﻧﻬ&= #65166; ﻧﺪﺍﺭﻳﻢ ﻭ ﻟﺬ&= #65165; ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65251;ﻴﮕﻮﻳﺪ ﺍﺯ ﺟﻤﺎﺩﻯ ﻣُ&#= 65198;ﺩَﻡ ﻭﻧﺎمی ﻮﮔﻴﺎA= 259;ﻰ ﺷﺪﻡ،ﻭ ﺍﺯ ﻧﻤ&#= 65166; ﻣﺮﺩﻡ ﺯﺣﻴﻮﺍ&#= 65253; ﺳﺮ ﺯﺩﻡ. ﺯﺣﻴﻮ= ﺍﻥ ﻣُﺮﺩﻡ ﻭﺍﻧﺴ= 5166;ﻥ ﺷﺪﻡ. ﭘس ﻣﻦ ﮐﻰ= ﺯﻣُﺮﺩﻥ ﮐﻢ ﺷﺪﻡ؟ ﻭ ﻟﺬ&= #65165; ﺗﻨﻬﺎ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﻣﺮﮒ ﻃﺒ&= #65268;ﻌﻰ ﺧﻮﺩﺭﺍ ﺁﺭﺯﻭ &= #65251;ﻴﮑﻨﻨﺪ، ﻭ ﻫﻴﭻ ﻣﻮﺟﻮﺩ&= #65263; ﺩﻳﮕﺮ ﺍﺯ ﺟﻤل&#= 1607; غیر ﺳﺎﻟﮑﺎﻥ A= 187;ﺎﺿﺮ ﺑﻤُﺮﺩﻥ ﻧﻴﺴ= 5176;ﻨﺪ.ﻭﻣﻴﺨﻮﺍʌ= 59;ﻨﺪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻣ&= #65198;ﺗﻊ ﺟﻬﺎﻥ ﺑﭽﺮﻧﺪ &= #65261;ﻣﺴﺖ ﻭﺧﻮﺵ ﺑﺎﺷﻨﺪ &= #64400;ﻪ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﺑ&= #65208;ﺮﻯ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺁﻧﻬﺎ، ﻫﻤﺎﻥ &#= 65169;ﻬﺸﺖ ﻣﻮﻋﻮﺩ ﭼﻬﺎﺭ&#= 65249; ﺁﻧﻬﺎ از تکام= ;ل ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65153;ﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65169;ﻬﺸﺖ ﺧﻮﺩﺭﺍ ﺻﺮﻑ ﺗ&= #65188;ﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩ ﻧﻤﻰ ﮐﻨﻨ&= #65194; ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺻﺮ= ﻑ ﻟﺬﺕ ﺷﮑﻢ ﻭ ﺍﻃ= ﺮﺍﻑ ﺷﮑﻢ میکند.ﭘس= ; ﺍﺯ ﻣﺮﮒ ﺑﺮﺣﺴﺐ ﺑ&= #65240;ﺎﻳﺎﻯ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻗ&#= 65264; ﻣﺎﻧﺪﻩ، ﺭﻭﺡ &#= 65153;ﻧﻬﺎ ﺑﻴﻚ ﻧﻮﻉ ﺣﻴﻮ&= #65165;ﻥ ﻣﺴﺦ ﻣﻴﮕﺮﺩﻧ&#= 65194; . <o:p></o:p> = 5261; ﺣﺘﻰ ﺃﺗﻢ ﻫﺎ ﻭﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺗﺤﺖ ﺃﺗﻤﻰ ﭼﻮ&= #65253; ﺃثیرﻯ ﻭﻣﺎ ﺗA= 188;ﺖ ﺁﻧﻬﺎ،ﺳﺮﺍﺳA= 198; ﺭﻭﺣﻰ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﺩﺍﺭﻧﺪ ﺑﺎ ﺭﻓ&= #65226; ﻧﻮﺍﻗﺺ ﺧﻮﺩ،= 5193;ﺭ ﮐﺮﺍﻣﺎﺕ ﺍﺯ ﻧ&= #65198;ﺩﺑﺎﻥ ﺍﺯ ﺍﻧﻮﺍﻉ ﺗﺤ&= #65174; ﺟﻤﺎﺩﻯ ﻭ ﺟﻤﺎ&= #65193;ﻯ ﻭ ﻓﺮﺍﻭﺍﻥ ﻓﺼ&= #65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65251;ﺮﻭﺯ ﻣﻴﺮﺳﻨﺪ، ﮐﻪ &#= 65175;ﻮﺍﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﮐﺴﺐ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﻭﺗﺄﻣﻴﻦ ﺷﺮﺍ&#= 65267;ﻂ ﻟﺎﺯﻡ،ﺗﺎ ﺷﺮ= 5217; ﮐﺎﻓﻰ ﺭﺍ ﺑﻴﺎ&= #65169;ﻨﺪ. ﮐﻪ ﺑﻨﻮﻉ ﻭ ﺍﻧ= ﻮﺍﻉ ﻓﺮﺍﻭﺍﻥ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﻌﺪﻯ ﺑﺮﻭﻧﺪ.&= #65199;ﻳﺮﺍ ﺩﺍﺩﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ﻰ ﻧﻪ ﻣﺤﺪﻭﺩ ﺍﺳ&= #65174;،ﻭ ﻧﻪ ﺍﻧﺘﻬﺎﺋﻰ &= #65193;ﺍﺭﺩ ﺩﺭ ﻓﻴﺰﻳﻚ ﺃﺗ&= #65252;ﻰ ﺑﺨﻮﺑﻰ ﻣﺎﺟﺮ&#= 65165;ﻯ ﺗﮑﺎﻣﻞ ﻣﺤﺘﻮ&#= 65267;ﺎﺕ ﺻﺪﮔﺎﻧﻪ ﺗﺸﮑ&#= 65268;ﻞ ﺩﻫﻨﺪﻩ ﻫﺴﺘﻨ&#= 65194;.ﻫﺮ ﺃﺗﻢ ﮐﻪ ﺍﺯ ﺍﻧ= ﺮﮊﻳﻬﺎﻯ ﺧﻮﺭﺷﻴﺪ ﻭﮐﻬ&#= 64401;ﺸﺎﻥ،ﮐﻮﺍﻧ᥵= 6;ﻮﻡ ﻫﺎﻯ ﻟﺎﺯﻡ ﺭﺍ = ﻣﻴﮕﻴﺮﻧﺪ، ﮐﻪ ﭘس ﻫﺰﺍﺭﺍ&#= 65253; ﺳﺎﻝ ﻣﺤﺘﻮﻳﺎ&#= 65173; ﻫﺴﺘﻪ ﺃﺗﻢ ﺍﺷ&= #65170;ﺎﻉ ﺷﺪﻩ،ﻭ ﺍﻧﻘﻠ= 5166;ﺏ ﺩﺍﺧﻞ ﺃﺗﻢ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ، ﮐﻪ ﻗ&#= 65204;ﻤﺘﻰ ﺍﺯ ﺁﻥ ﺑﺒﻴﺮﻭ&= #65253; ﺍﺯ ﻫﺴﺘﻪ ﭘﺮﺗ&= #65166;ﺏ ﻣﻴﺸﻮﺩ،ﻭ ﺍﻟ= 4401;ﺘﺮﻭﻥ ﺟﺪﻳﺪﻯ ﺩﻭﺭ ﻣ&= #65194;ﺍﺭ ﺑﮕﺮﺩﺵ ﺩﺭ ﻣﻴ&= #65154;ﻳﺪ. ﻭ ﺁﻧﮕﺎﻩ ﻣثل= 575; ﺃﺗﻢ ﻫﻴﺪﺭﻭﮊ&#= 65253; ﺗﺒﺪﻳﻞ ﺑﺄﺗﻢ &= #65259;ﻴﻠﻴﻮم ﻤﻴﺸﻮﺩ. ﻭﻫﻤﭽ&= #65256;ﺎﻥ ﺃﺗﻤﻬﺎ ﺗﮑﺎﻣ&#= 65246; ﻣﻴﻴﺎﺑﺪ،ﮐﻪ = 5267;ﮑﺼﺪ ﻭ ﭼﻬاﺮﺩﻩ ﻋﻨ&#= 65212;ﺮ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﺸ&= #65256;ﺎﺳﻢ.ﺁﻧﮕﺎﻩ ﺟﻬﺎﻥ ﺗﺤﺖ ﺃث&#= 1740;رﻯ ﺑﺠﻬﺎﻥ ﺃثیرʌ= 63;،ﻭ ﺑﺠﻬﺎﻥ ﺃﺗﻤﻰ &= #65203;ﭙس ﺑﺠﻬﺎﻥ ﻣﻮﻟﮑ&#= 65262;ﻟﻰ ﻣﻴﺮﺳﻴﺪ. ﮐﻪ ﺩ= ﺍﺳﺘﺎﻥ ﺍﺳﻴﺪ دی إن ا</spa= n> </spa= n>ﻣﻄﺮﺡ ﻣﻴﺸʌ= 62;ﺩ.ﻭ ﭘس ﺍﺯ ﺁﻥ ﺟﻬﺎ&= #65253; ﮊﻧﺘﻴﮑﻰ ﺑﺠﻬ&#= 65166;ﻥ ﻭﻳﺮﻭﺳﻰ ﻣﻴﺮ&#= 65203;ﻴﺪ. که هنوﺯ ﭘﻮﺳت= ;ه ﺠﺎﻣﻊ ﻣﺤﺘﻮﻳ&#= 65166;ﺕ ﺭﺍ ﻧﺪﺍﺭﺩ.ﻭﻟ&= #65264; ﺗﻮﻟﻴﺪ ﻣثل ﮊ= 5255;ﺘﻴﮑﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭﻳﻚ ﻭﻳﺮﻭس ﺍ&#= 65199; ﻣﻠﻴﺎﺭﻫﺎ ﮊﻥ &= #65175;ﺸﮑﻴﻞ ﺷﺪﻩ،ﻭ ﻋﺎﻗﺒ= 5174; ﺑﺠﻬﺎﻥ تولید مثل نوعی ﻣﻴﺮ= ﺳﻴﻢ.ﮐﻪ ﮔﻴﺎﻫﺎﻥ ﺭﺍ ﺗ&= #65208;ﮑﻴﻞ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺩﻧ&= #65170;ﺎﻟﻪ ﺟﻬﺎﻥ ﮔﻴﺎﻫﻰ &= #65169;ﺠﻬﺎﻥ ﺣﻴﻮﺍﻥ ﻣﻴﺮﺳ&#= 65194;. ﺗﺎ ﺳﺮ ﺍﺯ ﻧﻮﻉ= ﺑﺸﺮ ﻭ ﺻﺪﻫﺎ ﻳﺎﻫﺰ&= #65165;ﺭ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺁ&= #65253; ﻣﻴﺮﺳﻴﻢ ﮐﻪ ﻫ&= #65204;ﺘﻴﻢ.ﺍﮔﺮ ﻗﺪﺭ ﺍﻳﻦ ﺭﺍﻩ = ﺩﺭﺍﺯ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺭﺍ ﺩﺭﻳﺎﻓﺘﻪ &= #65169;ﺎﺷﻴﻢ.ﺷﺎﻳﺴ= 5176;ﻪ ﻫﺴﺖ ﺑﻔﮑﺮ ﺗﮑ&= #65166;ﻣﻞ ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ &= #65193;ﺭ ﮐﻨﺘﺮﻝ ﻧﻔس ،= 5193;ﺭ ﺗﻐﻴﻴﺮ ﻭﺩﻭﺭ&#= 65263; ﺍﺯ ﻫﺮ ﮔﻨﺎﻩ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ،ﺑﺪﺳﺘA= 262;ﺭ ﭘﻴﺮ،ﻭ ﻧﻪ ﺣﺮ&#= 65165;ﻣﻬﺎﻯ ﺁﺧﻮﻧﺪﻫﺎ.ﻭﺣ&#= 65176;ﻰ ﻃﺮﺣﻬﺎﻯ ﭘﻴﺎ&#= 65251;ﺒﺮ،ﮐﻪ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻘﺮﺭ ﻣﻴ&= #64401;ﻨﺪ.ﻭ ﻫﺮ ﺳﺎﻟﻚ ﮐﻪ ﭘ= ﻴﺮ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺍ&= #65261;، ﻫﺮﭼﻪ ﺻﻠﺎﺡ ﺑ&= #65194;ﺍﻧﺪ ﺍﺟﺮﺍ ﻣﻴﮑﻨﺪ &= #65261; ﺑﺎﻟﺄﺧﺮﻩ ﺑﺎ &= #65207;ﻬﻮﺩ </spa= n>ﻧﻮﺭ ﻗﺎﺋﻢ A= 197;ﻭﺡ ﺍﻟﻘﺪس ﺍﺳﺖ،@= 400;ﻪ ﻣﺎﺭﺍ ﺑﺠﻬﺎﻥ &= #65169;ﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺮﺩ. ﮐﻪ ﻓﺮﺿﺎ ﺑﺨﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺭﻭﺡ ﺍﻟ&= #65156;ﺭﻭﺍﺡ ﻭ ﺭﺏّ ﺍﻟﺄﺭﺑ&#= 65166;ﺏ ﺑﺮﺳﻴﻢ.ﮐﻪ ﻣﻌ&= #65248;ﻮﻡ ﻧﻴﺴﺖ ﻭﻇﻴﻔﻪ &= #65197;ﻭﺡ ﻓﺮﺩﻯ ﺭﺳﻴﺪﻩ &= #65169;ﮑﻤﺎﻝ ﻣﻄﻠﻖ ﺍﻟﻠﻪ،= 5169;ﻔﺮﺽ ﺭﺳﻴﺪﻥ ﺑﻨﻬﺎ&#= 65267;ﺖ ﻣﻄﻠﻖ،ﺁﻧﮕﺎA= 257; ﻣﺄﻣﻮﺭﻳّﺖ ﺟ= 5194;ﻳﺪ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻣ&= #65220;ﺮﺡ ﻣﻴﺸﻮﺩ.ﻭﻣﻨﻄ&#= 65240;ﻰ ﻫﻢ ﻧﻴﺴﺖ،ﻭﺑ= 5240;ﻮﻝ ﻗﺮﺁﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﮐﺎﺭ ﻋﺒث ﻭ ﺑﺪ&= #65261;ﻥ ﻫﺪﻑ ﻭﻧﺘﻴجه = 5169;ﻨﻤﺎﻳﺪ.ﭘس ﺁﻧﮕﺎﻩ ﻧﻴﺰ ﺑ&= #65166;ﻳﺪ ﺍﻟﻮﻫﻴّﺖ ﮐﻨ= 5194;، ﻫﻤﺎﻥ ﮔﻮﻧﻪ که کاﻣﻠﺎﻥ ﺍʌ= 47;ﻬﻰ ﺑﺸﺮﻯ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ،ﺭﺑﻮﺑA= 268;ّﺖ ﻭ ﺗﺮﺑﻴﺖ ﺍﻟﻬ&= #65264; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮔ&#= 65262;ﺋﻰ ﻣﺮﺍﺗب ﺘﺠﻠّA= 264; ﺍﻟﻬﻰ ﺩﺭ ﺷﻬﻮ&= #65193;ﻫﺎ،ﻫﺮﻳﻚ ﻣﻨﺘﻈﺮ ﮐﺎﺷﻔ&#= 65166;ﻥ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﺗ= ﺎ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﺁﻧﻬﺎ ﺭﺍ= ; ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﮐ&= #65256;ﺪ . <o:p></o:p> = 5169;ﺮﺧﻰ ﻋﻠﻤﺎ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﻨﺪ،ﻣﻴﺘﻮʋ= 65;ﻧﻨﺪ ﺍﺯ ﻣﻮﺍﺩ ﺁﻟﻰ&= #1548;ﺗﺮﮐﻴﺒﺎﺕ ﺯﻧﺪﻩ ﻭﻟﻮ ﻭﻳ&= #65198;ﻭس ﺑﻮﺟﻮﺩ ﺁﻭﺭﻧ&#= 65194;، ﻭ ﻣﻌﻠﻮﻡ ﻧﻴﺴ&= #65174;،ﺍﮔﺮ ﺁن ﺘﻮﻟﻴﺪ ﻣث= 604; ﺍﮔﺮ ﻧﮑﻨﺪ،ﻋ= 5252;ﻠﺎ ﺗﺮﺍﮐﻤﻰ ﺃﺗم= 740; است ﻮﻧﻪ ﻣﻮﺟA= 262;ﺩﻯ ﺯﻧﺪﻩ.ﻭ ﺍﮔﺮ ﺑ= ﺨﻮﺍﻫﺪ ﺗﻮﻟﻴﺪ ﻣثل ﮐ= 5256;ﺪ،ﺑﺎﻳﺪ ﺗﺎﺭﻳﺨﭽﻪ ﺗﮑ&#= 65166;ﻣﻞ ﺭﻭﺣﻰ ﺍﺯ ﺃﺯﻝ = ﺭﺍ ﺍﻳﻦ ﻣﻮﺟﻮﺩ ﻣ&= #65212;ﻨﻮﻋﻰ ﺑﻮﺩه ﺒﺎﺷﺪ . ﻭ= ﭼﻮﻥ ﺍﻳﻦ ﺃﻣﺮ ﻣﺤﺎ&= #65245; ﺍﺳﺖ.ﭘس ﺷﺪﻧﻰ &= #65255;ﻴﺴﺖ. ﻭﻣﺎ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺃ&= #65199;ﻟﻰ ﻭﺍﻟﻬﻰ ﺭﺍ ﺩﺍ&= #65197;ﻳﻢ،ﮐﻪ ﻫﺮﮐﺪﺍﻡ از م= 75; ﻳﻚ ﺗﺠﻠّﻰ ﺻﻔﺎﺗ= 5264; ﻳﺎ ﺍﮐﻨﻮن ﻨﻮ&#= 65227;ﻰ ﺍﻟﻬﻰ ﻫﺴﺘﻴﻢ&#= 1548;ﻭﻟﻰ ﻗﺪﺭ ﺧﻮﺩﺭﺍ ﻧ&= #65252;ﻴﺪﺍﻧﻴﻢ.ﻭﻟ= 5196;ﺍ ﻣﺮﺩﻩ ﺭﺍ ﺯﻧﺪ&= #65257; ﮐﺮﺩﻥ،ﻣﺎﻧﻨA= 194; ﻋﺪﻡ ﺭﺍ ﻣﻮﺟﻮ&= #65193; ﮐﺮﺩﻥ،ﮐﺎﺭ ﺍ= 5255;ﺴﺎﻥ ﻧﻴﺴﺖ.ﺣﺘﻰ ﭘﺰ&= #65207;ﮑﺎﻥ ﮐﻪ ﺍﮔﺮ ﻣﺮﮒ ﮐ= ﺴﻰ ﺭﺍ ﺑﻌﻘﺐ ﺑﻴﻨ&= #65194;ﺍﺯﻧﺪ،ﻭﻟﻰ ﭼﻮﻥ ﻣُﺮﺩﻧﺪ &#= 65199;ﻧﺪﻩ ﺷﺪﻧﻰ ﻧﻴﺴﺘﻨ&#= 65194;.ﻭ ﺍﮔﺮ ﻣﻮﺟﻮﺩﻯ &= #65197;ﺍ ﻳﺦ ﺯﺩﻧﺪ ﮐﻪ ﺳ= ﺎﻟﻬﺎ ﺑﻌﺪ ﮔﺮﻡ ﻭﺯﻧ&= #65194;ﻩ ﮐﻨﻨﺪ، ﺩﺭ ﻭﺍ&#= 65239;ﻊ ﻧﻤﺮﺩﻩ ﺑﻮﺩﻩ &= #65165;ﺳﺖ.ﺑﻠﮑﻪ ﺯﻣﺎﻥ ﺑﺮﺍﻯ ﺍ&= #65187;ﺴﺎس ﻣﻮﺟﻮﺩ ﻳﺦ ﺯﺩ&= #65257; ﻣﺘﻮﻗﻒ ﺷﺪﻩ. ﻫ= ﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺩﺭ ﺧ= ﻮﺍﺏ ﻭ ﺩﺭ ﺑﻴﻬﻮﺷﻰ = ﺟﺮﺍﺣﻰ ﺯﻣﺎﻥ ﺭﺍ ﺍﺣﺴ&= #65166;س ﻧﻤﻰ ﮐﻨﻴﻢ.ﻭﻟ&= #65264; ﺑﺸﮑﻠﻰ ﺟﺎﺋﻰ &= #65259;ﻨﻮﺯ ﻧﻴﻤﻪ ﺯﻧ= ;ﺪﻩ ﻫﺴﺘﻨﺪ.ﺯﻳﺮﺍ &= #65199;ﻧﺪﮔﻰ ﺩﺭ ﺍﻧﺴﺎﻥ، ﻳ&#= 65228;ﻨﻰ ﺩﺍﺷﺘﻦ ﺍﻋﻤﺎ&#= 65245; ﺣﻴﺎﺗﻰ،ﭼﻮﻥ = 5165;ﺣﺴﺎﺵ ﻭ ﺣﺮﮐﺖ ﻭ ﺗﻔﮑ= ّﺮ ﺍﺣﺴﺎﺵ ﻧﺎﺳﻮ&#= 65175;ﻰ ﺩﺭ ﺟﺴﻢ،ﻭ ﺍﻋ&#= 65212;ﺎﺏ ﻭ ﺣﺮﮐﺖ ﻭ ﺍﺣﺴ= ﺎس ﻣﻌﻨﻮﻯ ﺩﺭ ﺫﻫ&= #65254; ﻭﻓﮑﺮ،ﭼﻪ ﺭﺳ= 5194; ﺑﺎﺣﺴﺎس ﻣﻴﻨ= 5262;ﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;.ﮐﻪ ﺣﺘﻰ ﺭؤﻳﺎﻫﺎ= 5263; ﻣﺎ ﺩﺭ ﻫﺮﮐس ﻧ&= #65262;ﻋﻰ ﺍﺣﺴﺎسهای ﻣ᥾= 8;ﻨﻮﻯ ﻣﻠﮑﻮﺗﻰ ﻫﺴﺘ&#= 65176;ﻨﺪ، ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﻣ&= #65188;ﻤﺪﻯ، ﺍﺣﺴﺎﺳﺎﺕ ﺭﺍ &= #65193;ﺭ ﺩﺭﻳﺎﻓﺘﻬﺎﻯ &#= 65183;ﺒﺮﻭﺗﻰ ﻧﻴﺰ ﺍﺯ ﺭﺏّ ﺭ&= #65187;ﻤﺎﻥ، ﺩﺭ ﻋﺮﺵ ﺟﺒﺮﻭ&= #65173; ﺩﻭﻡ ﺍﺯ ﺳﻤﺖ ﻣ= ﺎ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑ&#= 65256;ﻨﺪ. ﻭﻟﻰ ﻗﺎﺋﻢ ﺩﺭ = ﺟﺒﺮﻭﺕ ﻧﺨﺴﺘﻴﻦ ﺍﺳﺖ.&= #64400;ﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺗﺮ&#= 65169;ﻴﺖ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﺑ&= #64401;ﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﻣﻴﺪﻫ&#= 65194;. ﮐﺎﻣﻠﺎﻥ ﺍﺩﻳ&#= 65166;ﻥ ﺳﻠﻮﻙ ﺩﻳﮕﺮ،= 5267;ﺎ ﺃﻫﻞ ﮐﺘﺎﺏ ﻭ ﺳ= ﻠﻮﻙ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;،ﺧﻮﺩ ﻭﻣﺮﺍﺗﺐ ﻋﺮﺵ &= #65191;ﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﺗﺎ ﺩﺭ ﺗﻮﻟﺪﺍ&= #65173; ﻧﺴﺦ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮﻯ،ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻭ = ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺮﺳﺎﻧﻨﺪ. ﺃﺗﻤﻬﺎ ﻧﻴﺰ ﺣ&= #1587;ّ ﺩﺍﺭﻧﺪ،ﺍﺯ ﻧ= 5262;ﻉ ﻧﻴﺎﺯ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ.ﻭﺣﺘﻰ ﺣﺮﮐﺖ ﻭ ﻳﺎ ﺗﺒ= ﺪﻳﻞ ﺧﻮﺩﺍﺯ ﺃﺗﻤﻰ &= #65169;ﺎﺗﻢ ﺩﻳﮕﺮ،ﻭﻧﻪ ﺗ= 5262;ﻟﻴﺪ ﻣثل ﺃﺗﻤﻰ . ﺃﺗ&= #65250; ﺍﺣﺴﺎس ﺷﻴﻤﻴ= 5166;ﺋﻰ ﺩﺍﺭﺩ، ﻭﺍﺣﺴ= 5166;ﺳﺎﺕ ﻋﺼﺒﻰ ﺍﻧﺴﺎﻥ &= #65259;ﻢ، ﺷﻴﻤﻴﺎﺋﻰ ﻭ ﻳ&= #65166; ﺍﻟﮑﺘﺮﻳﮑﻰ ﺍ&#= 65203;ﺖ.ﻭﻟﻰ ﺍﺣﺴﺎس ﺫﻫﻨﻰ &#= 65261;ﺍﻟﻬﺎﻡ ﮐﻪ ﻫﻤﻪ ﺩﺍﺭﻧ&= #65194;،ﺍﺯ ﮔﻮﻧﻪ ﺍﻣﻮﺍﺝ &= #65251;ﺨﺼﻮﺹ ﺭﺳﻴﺪﻩ ﺍﺯ ﻣﻨ&= #65166;ﺑﻊ ﻋﻘﻞ ﻭﺯﻧﺪﮔﻰ &= #65193;ﺭﻫﺴﺘﻰ ﺍﺳﺖ.ﻣثلا ﺍﺯ = 5197;ﺏّ ﺍﻟﻨﻮﻉ ﺑﺮﺍﻯ &= #65259;ﺮ ﻓﺮﺩ ﻧﻮﻋﻰ ﺧﻮ&= #65193;.ﻭﻟﻰ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﻣﮑﺎﻥ ﻟﺎ ﻣ= ﮑﺎﻥ ﻫﺴﺘﻨﺪ ﭘس ﺗﺼ&#= 65262;ﺭ ﺍﻣﻮﺍﺝ ﻧﻴﻤﻪ &= #65251;ﺎﺩﻯ ﺭﺳﻴﺪﻩ،ﺍﺯ ﺳ= 5252;ﺖ ﻭﻣﻨﺒﻊ ﻣﻌﻴﻨ&#= 65264; ﻣﻨﻄﻘﻰ ﻧﻴﺴﺖ &= #65165;ﻣﺎ ﺁﻧﭽﻪ ﻣﺎ ﺍﺯ ﻣ= ﺎﺩﻩ ﺃﺗﻤﻰ ﻭﻣﻮﻟﮑ&#= 65262;ﻟﻰ ﻭﺗﺮﺍﮐﻢ ﺁﻧﻬ&#= 65166; ﻣﻰ ﺑﻴﻨﻴﻢ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ ﻧﻴﺴﺖ،= 705;ه ﺘﺮﺍﮐم هندﺳی اﺳﺖ.ﻣثلا ﺍﺯ A= 191;ﺎﻙ ﺷﮑﻞ ﻫﺮﻡ ﺳﺎﺧ&= #65176;ﻪ ﺷﻮﺩ، ﻭ ﻳﺎ ﺑﺎ = ﺁﺟﺮ ﺧﺎﻧﻬﺎﻯ ﺑﺴﺎ&#= 65199;ﻧﺪ.ﮐﻪ ﺍﻳﻨﻬﺎ ﺻﻮﺭﺗ&#= 65260;ﺎﻯ ﻧﻮﻋﻰ ﻧﻴﺴﺘﻨ&#= 65194;،ﺑﻠﮑﻪ ﺻﻮﺭﺗﻬﺎﻯ ﻫﻨ&#= 65194;ﺳﻰﺍﻧﺘﺰﺍﻋʌ= 64; ﺫﻫﻦ ﻣﺎ ﻣﻴﺒﺎ&= #65207;ﻨﺪ.ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﭼ&= #65262;ﻥ ﻣﺤﺘﻮﻳﺎﺕ ﺃﺗ&#= 65250; ﺑﺎﻫﻢ،ﻭﻳﺎ ﭘ= 5268;ﻮﺳﺘﻦ ﺃﺗﻤﻬﺎ ﺩﺭ &#= 65251;ﻮﻟﮑﻮﻟﻰ،ﻭ ﻳﺎ ﺍﺭﺗﺒﺎﻁ ﻣ&= #65262;ﻟﮑﻮﻟﻬﺎ ﺩﺭ ﺳﻠﻮﮐﻰ،ﻭ= 5165;ﺭﺗﺒﺎﻁ ﺳﻠّﻮﻟﻬﺎ ﺑﺎ= 5259;ﻢ ﺑﺮﺍﻯ ﺗﺸﮑﻴﻞ &= #65227;ﻀﻮ،ﻭ ﺳﭙس ﺍﺭﺗﺒﺎﻁ &#= 65261;ﻧﻈﺎﻡ ﻟﺎ ﻳﺘﻐﻴّﺮ ﺍ&#= 65227;ﻀﺎ،ﮐﻪ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﺭ&= #65165; ﺑﺮﺍﻯ ﻭﻇﺎﻳﻒ &= #65153;ﻥ ﺁﻣﺎﺩﻩ ﻧﮕﺎﻩ &= #65251;ﻴﺪﺍﺭﺩ.ﺩﺍﺭ= 5165;ﻯ ﻳﻚ ﻧﻴﺮﻭﻯ ﻣﺪ&= #65169;ّﺮﻯ ﻫﺴﺘﻨﺪ، ﮐﻪ ﺁ&#= 65255;ﺮﺍ ﻧﻴﺮﻭﻯ ﻗﻴّﻮ= 5251;ﻴّﺖ ﻣﻴﻨﺎﻣﻴﻢ.ﮐﻪ &= #65251;ﻴﮕﺬﺍﺭﺩ ﻫﺮ ﻗﺴﻤﺖ ﻭﺟﻮ&= #65193;ﻯ، ﺍﺭﺗﺒﺎﻁ ﺩﺍﺧ&#= 65248;ﻰ ﻭ ﺧﺎﺭﺟﻰ ﺁﻥ ﺑ= ﺮﻗﺮﺍﺭ ﺑﺎﺷﺪ.ﺑﺨﺼﻮﺹ &= #65193;ﺭ ﺟﻨﺒﻪ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ،ﻣﺎﻧﻨʋ= 94; ﺍﺭﺗﺒﺎﻃﻰ ﺍﺳ&#= 65174; ﺫﻫﻦ ﺩﺭ ﻓﮑﺮ، &= #65169;ﺎ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻣ&= #65188;ﺘﻮﻳﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65267;ﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﮐﻪ ﻫﺮﻳﻚ ﺩﺍﺭﺍﻯ &= #65239;ﻴّﻮﻣﻴّﺖ ﺧﻮﺩ میﺑﺎﺷﺪ. &#= 65259;ﻢ ﻧﮕﺎﻩ ﻣﻴﺪﺍﺭ&#= 65193;،ﻭ ﻫﻢ ﺗﺮﻣﻴﻢ ﻋﻀ&= #65262;ﻯ ﻳﺎ ﺗﺮﻣﻴﻢ ﻓﮑ&= #65198;ﻯ ﻭ ﻳﺎ ﺗﺮﻣﻴﻢ ﺭ= ﻭﺍﻧﻰ ﺻﻮﺭﺕ ﻣﻴﺪﻫﺪ. = ﮐﻪ ﺧﻮﺩ ﺍﻋﺠﺎﺯ<sp= an dir=3DLTR> </spa= n>ﺁﻥ ﺍﺯ ﺁﻓﺮA= 267;ﻨﺶ ﺍﻭﻟﻴّﻪ ﺧﻮﺩ &#= 65169;ﻴﺸﺘﺮ ﺍﺳﺖ. ﻭ ﺳﺎﻟﻚ ﺑ= ;ﺎ ﮐﻤﻚ ﻗﻴّﻮﻣﻴ= 617;ﺘﻬﺎﺗﻰ ﺍﻟﻬﻰ،ﻣﻴﺘﻮA= 165;ﻧﺪ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺭﺍ ﺍﺻﻠﺎﺡ ﻭ ﺷ= ﺎﻳﺴﺘﻪ ﮐﺴﺐ ﺭﻭﺡ ﻣﻘﺪ&= #1617;س ﺍﻟﻬﻰ ﺷﻮﺩ. ﻭﻫ= ﻤﭽﻨﺎﻥ ﺩﺭ ﺗﺪﺑﻴﺮ ﻭ ﻗ= ﻴّﻮﻣﻴّﺖ ﻭ ﮐﻨﺘﺮﻝ ﺍﻟﻬ&= #65264; ﺧﻮﺩ ﺑﺎﺷﺪ ﭼﻪ = ﻣﺪﺑّﺮﺍﻥ ﻓﺮﺩﻯ ﺑﮕﻮﺋﻴ&#= 65250;،ﮐﻪ ﻫﺮ ﺭﻭﺣﻰ ﻳﻚ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﮐﺎﺭ ﺗ&#= 65194;ﺑﻴﺮ ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﻳﺎ= ﻫﻤﻪ ﺍﺭﻭﺍﺡ ﻣﺪﺑّ= 5198; ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺧﻮﺩ،ﺟﻤﻌﺎ ﺩ= 5197; ﮐﻨﺘﺮﻝ ﻗﺎﺋﻢ &= #65197;ﺏّ ﺭﺣﻤﺎﻥ،ﺗﺎ ﺭ= 5167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﻣﻄﻠﻖ،ﻧﻬﺎﻳA= 174; ﺑﺮﺍﻯ ﺗﻦ ﻗﻴّ&#= 65262;ﻣﻴّﺖ ﺟﺴﻤﺎﻧﻰ،ﻭ ﺑ= 5198;ﺍﻯ ﺫﻫﻦ ﻗﻴّﻮﻣﻴ= 617;ﺖ ﻣﻌﻨﻮﻯ،ﻭ ﺑﺮ= 5165;ﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻗﻴّﻮﻣﻴّﺖ ﺣA= 268;ﺎﺗﻰ ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﻃ&= #65170;ﻌﺎ ﺗﺎ ﺃﺯﻝ ﺩﺭ ﺍﺑ= ﺘﺪﺍ،ﻫﻤﻴﺸﻪ ﺭﻭﺡ ﻓﺮﺩﻯ ﺩﺭ = ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ،ﻭ ﺣﺘﻰ &#= 65239;ﺒﻞ ﺍﺯ ﺗﻮﻟﺪ ﻧﻮﻋ&= #65264;،ﺩﺭ ﮐﻨﺘﺮﻝ ﻭ ﻗﻴّ&#= 65252;ﻮﻳّﺖ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻨﺪ ﮔﻮﺋﻰ ﻫﻤﻪ ﻫﺴ&= #65176;ﻰ،ﮐﻪ ﺟﺰ ﻣﺎﺩﻩ ﻭ ﺍﻧ= ﻮﺍﻉ ﻭ ﻓﮑّﺮ ﻭ ﺣﻴﺎ&= #65173; ﻧﻴﺴﺘﻨﺪ.ﺳﺮﺍ&#= 65203;ﺮ ﺩﺭ ﻗﻴّﻮﻣﻴّA= 174; ﺑﻮﺩﻩ،ﻭ ﭼﻴﺰ= 5263; ﺑﻴﺮﻭﻥ ﻧﻤﻰ ﻣ&= #65166;ﻧﺪ.ﮐﻪ ﺭﻭﺡ ﻭ ﺟﺎﻧﻰ ﺑ= ﻬﺮ ﺷﮑﻠﻰ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ ﻋﻤﻠﻴّ= 5166;ﺕ ﺣﻴﺎﺗﻰ ﭼﻮﻥ ﺭ&= #65207;ﺪ ﻭ ﻧﻤﻮ ﻭ ﺗﻐﺬﻳ= ﻪ ﻭﺗﺮﻣﻴﻢ ﻭ ﺗﻮ&= #65247;ﻴﺪ ﻣثل ﻫﺴﺘﻨﺪ.ﻭ &#= 65259;ﺮ ﻣﻮﺟﻮﺩﻯ ﻭﻗﺘ&#= 65264; </spa= n>ﺩﺭ ﺭﺷﺪ ﻭ ﺑ= 5248;ﻮﻍ ﺟﺴﻤﻰ،ﻭ ﺩﺭ ﺍ&#= 65255;ﺴﺎﻥ ﺑﻠﻮﻍ ﺫﻫﻨﻰ ﻭ = ﺑﻠﻮﻍ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ،ﺁﻧﮕﺎﻩ ﺑﺎﻳﺪ ﺑﮑﻤﺎﻝ &= #65165;ﻟﮕﻮﻯ ﺍﻳﺪﺁﻝ ﻳﺎ ﺭﺏ&= #1617; ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺑ&= #65198;ﺳﺪ ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ = ﺁﻧﺮﺍ ﺑﻴﺎﺑﺪ.ﮔﻮﺋﻰ &= #65165;ﻟﮕﻮﺋﻰ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺗﻮﻟﺪ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺷﺨﺺ ﺷﺎﻫﺪ ﺧﻮ&= #65193; ﻣﻴﻴﺎﺑﺪ. ﭘس ﻫ&= #1605;ه هستی ﻣﺤﺴﻮس ᥾= 1; ﻏﻴﺮ ﻣﺤﺴﻮس ﺁﺑﮋﮐ= 5176;ﻴﻮ ﻭ ﺳﺒﮋﮐﺘﻴﻮ ﺳ&= #65198;ﺍﺳﺮﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ.ﻭ ﻫﻤﻪ = ﺩﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65255;ﻮﻋﻰ ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﻟ&= #65248;ﻪ،ﺩﺭ ﻧﻬﺎﻳﺖ ﺩﺭ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﻟﺬﺍ ﺑﺮﺧﻰ ﺧ= ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺭﺍ ﺭﻭﺡ = ﻫﺴﺘﻰ ﺗﻮﺻﻴﻒ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﮐﻪ ﺍﻟﻠﻪ ﺑﻴﺶ ﺍﺯ = ﺍﻳﻦ ﻭﺻﻒ ﺍﺳﺖ.ﻧﻔس &= #65251;ﻮﺟﻮﺩﺍﺕ ﺟﻤﺎﺩﻯ ﺭﺍ ﻧﻤ&= #65264; ﺷﻨﺎﺳﻴﻢ،ﻭﻟA= 264; ﻧﻔس ﻭﺭﻭﺍﻥ ﮔ&#= 65268;ﺎﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑ= ﺸﺮﻯ ﺭﺍ ﺩﺭ ﺍﻋﻤﺎﻝ = ﺣﻴﺎﺗﻰ،ﺣﺮﮐA= 174; ﻭﺗﻮﻟﻴﺪ ﻣثل = 5261; </spa= n>ﺗﻔﮑّﺮ ﻭ ﺗʌ= 62;ﺍﺑﻊ ﺁﻥ،ﺩﺭ ﺯﺑﺎﻥ &#= 65261;ﺣﮑﻤﺘﻬﺎ ﻭ ﺭﻓﺘﺎﺭﻫﺎ ﻭ = ﮔﻔﺘﺎﺭﻫﺎ ﻣﻰ ﺑﻴﻨﻴﻢ.ﻭﻣ&= #65268;ﺪﺍﻧﻴﻢ ﮐﻪ ﭘﻨﺪﺍﺭﻯ ﺩ&= #65197; ﮐﺴﻰ ﻫﺴﺖ.ﻭ ﺣﺘ= ﻰ ﭼﻪ ﻣﻘﺎﻡ ﻓﺮﻫ&= #65256;ﮕﻰ ﺩﺍﺭﺩ.ﮔﺮﭼﻪ ﺍ&= #65199; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65261; ﺧﺒﺮ ﻧﺪﺍﺭﻳﻢ. = ﻭﻟﻰ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺷ&= #65166;ﻫﺪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺍﻟﻬﻰ،ﺧﺒﺮ &#= 65165;ﺯ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻓ&= #65228;ﻠﻰ ﺧﻮﺩ،ﻭﻭﻋﺪﻩ = 5259;ﺎﻯ ﺍﻟﻬﻰ ﺑﻬﺸﺘﻰ &= #65153;ﻳﻨﺪﻩ ﺧﻮﻳﺶ ﺩﺭ ﺭؤﻳ&#= 65166;ﻫﺎ ﺩﺍﺭﺩ.ﺑﺮﺍﻯ ﺟ&= #65166;ﻥ ﻧﻴﺰ نیروی ﻣ᥻= 2;ﻨﺎﻃﻴس ﮔﻔته اﻧﺪ.ﮔﻮA= 163;ﻰ ﺍﺭﻭﺍﺡ ﺑﺎ ﻫﻢ = ﺍﺭﺗﺒﺎﻁ ﻭﮐﺸﺶ ﻭ ﺍﺗّﺼ&#= 65166;ﻝ ﻏﻴﺮ ﺟﺴﻤﺎﻧﻰ &= #65193;ﺍﺭﻧﺪ.ﮐﻪ ﻧﻮﻋﻰ ﻫﻤﮑﺎﺭ&#= 65263; ﺑﻴﻦ ﻣﺪﺑّﺮﺍ= 5253; ﺩﻭ ﻣﻮﺟﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭﻟﻰ ﻫﻤﺎﻥ ﻋﺸﻖ ﺳﺎ&= #65247;ﻚ ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﻣ&= #65228;ﺮﻓﻰ ﺷﺪﻩ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺳﺖ.ﻭ ﻳﺎ ﻫﺮﮐس ﺑﺪﻳ&#= 64405;ﺮی ﻤﺤﺒّﺖ ﻭﻋﺸﻖ &#= 65169;ﻮﺭﺯﺩ.ﮔﻮﺋﻰ ﺑﻬﻢ ﻧﺰﺩﻳﻚ ﻭ&= #65251;ﺘﺼّﻞ ﻏﻴﺮ ﻣﻠﻤﻮس ﻣ&#= 65268;ﮕﺮﺩﻧﺪ.ﻭ ﻋﮑس ﺁﻥ ﻧﻔﺮﺕ &= #65165;ﺳﺖ،ﮐﻪ ﺩﻭ ﻣﻮﺟﻮﺩ ﺭﺍ = ﺍﺯ ﻫﻢ ﺩﻭﺭ ﻣﻴﮑﻨ&= #65194;.ﺍﻟﺒﺘﻪ ﻣﺮﺍﺗﺐ ﻋﻘﻠﻰ &= #65261; ﺣﻴﺎﺗﻰ ﺩﺭ ﻫﻤ&= #65258; ﻣﻮﺟﻮﺩﺍﺕ،ﺑA= 198;ﺣﺴﺐ ﻧﻴﺎﺯ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ ﺩﺭ ﺯﻧﺪﮔﻰ ﻫﺴ&= #65174;.ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﺑﻘﻮﻝ &= #65251;ﻠّﺎﻯ ﺭﻭﻣﻰ،ﺁﺩﻣﻰ = 5197;ﺍ ﺟﺎﻥ ﻭﻓﻬﻢ ﺩﻳ&= #64405;ﺮﻯ ﺍﺳﺖ ﻭﺍﻳﻦ ﺁﺩ&= #65249; ﺗﻨﻬﺎ ﮐﺎﻣﻞ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ،ﮐﻪ ﺭﻭﺡ &#= 65165;ﻟﻬﻰ ﺩﺍﺭﺩ.ﻭ ﻋﻘﻞ ﮐ= ﻠّﻰ ﻭ ﻣﺪﺑّﺮﺍﻥ ﺑ&#= 65166;ﻟﺎﺗﺮ،ﻭ </spa= n>ﻧﻴﺮﻭﻫﺎﻯ ʋ= 75;ﺼﺮّﻑ ﺑﻰ ﻧﻈﻴﺮ ﺩﺭ ﺩ= ﻳﮕﺮﺍﻥ، ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺍ&= #65197;ﺗﺒﺎﻁ ﺑﺎ ﻣﺮﺍﺗﺐ ﺑﺎ&= #65247;ﺎﺗﺮ،ﮐﻪ ﻗﺪﺭﺕ ﺗﻨﺒّو= 69; ﻭﭘﻴﺶ ﮔﻮﺋﻰ ﻭ ﺧﺒﺮ ﮔ= ﻴﺮﻯ ﻭ ﺍﻟﻬﺎﻣﻰ ﺍﺯ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ،ﺩ= 5197;ﺳﻄﺢ ﺷﻬﻮﺩﻯ ﺧﻮﻳﺶ &= #65193;ﺍﺭﺩ.ﮐﻪ ﺳﺎﻟﻚ ﺳﻌﻰ ﻣﻴ&= #64401;ﻨﺪ ﺧﻮﺩﺭﺍ ﺑﻬﻤﺎ&#= 65253; ﻓﺮﮐﺎﻧﺴﻬﺎﻯ &#= 65235;ﮑﺮﻯ ﻭ ﺍﺣﻮﺍﻝ ﭘﻴﺮ = ﺧﻮﺩ،ﺑﺎ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑﺮ&= #65203;ﺪ.ﮐﻪ ﺁﻧﮕﺎﻩ ﻧﺘﺎﻳ&#= 65182; ﺳﻠﻮﮐﻰ ﺧﻮﺩﺭ&#= 65165; ﻧﻴﺰ ﺍﺯ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﺍﺯ ﻃﺮﻳ&= #65238; ﭘﻴﺮ ﮐﺎﻣﻞ ﺧﻮ&= #65193; ﻣﻴﻴﺎﺑﺪ.ﺣﺘﻰ &= #65165;ﮔﺮ ﺧﻮﺩ ﺩﺭ ﺭؤﻳﺎ &= #65255;ﺪﻳﺪﻩ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﭘ= ﻴﺮ ﺣﺴﻴﻨﻰ ﻧﻴﺰ ﺍ&= #65199; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65199;ﻧﺪﻩ ﺍﺳﺖ،ﻭ ﺳﻤﺒﻮ= 5245; ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ &= #64344;ﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ،ﺩ&#= 65197; ﻃﺮﻳﻘﺖ ﺳﻠﻮﻙ &= #65251;ﺤﻤﺪﻯ ﺍﺳﺖ ﺫﻫﻦ ﺳﻮﺍ&= #65197; ﺗﻦ، ﻭﺭﻭﺍﻥ ﺣ&#= 65268;ﻮﺍﻧﻰ ﺳﻮﺍﺭ ﺫﻫﻦ،ﻭ= 5197;ﻭﺡ ﺍﻟﻬﻰ ﺳﻮﺍﺭ ﻫ&= #65252;ﻪ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ= ﻫﻤﮕﻰ ﺯﻣﻴﻦ ﻭﺯﻣﻴﻨ&#= 65260;ﺎﻯ ﺑﺮﺍﻯ ﺭﻭﺡ ﺍﻟ&= #65260;ﻰ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺁﺳ&= #65252;ﺎﻥ ﺍﻟﻬﻰ ﺷﺨﺺ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﻓﻬﻢ ﻭﺟﺎﻥ ﻳﺎ = ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻏﻴﺮ &= #65203;ﺎﻟﮑﺎﻥ ﺭﺍ،ﻫﻤﺎﻥ ﻓﻬ= 5250; ﮔﺎﻭ ﻭﺧﺮ ﻣﻴﮕ&= #65262;ﻳﻨﺪ، ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺍ&= #65199;ﻗﺸﺮﻳّﻮﻥ ﻣﺬﻫﺒﻰ ﺑﻬﺮ ﻧ&= #65166;ﻡ ﻭ ﺩﻳﻨﻰ ﮐﻪ ﺑﺎ= ﺷﻨﺪ،ﭘس اﺯ ﻣﺮﮒ ﻫﻤﺎﻥ &= #64404;ﺎﻭ ﻭﺧﺮﻫﺎﻯ ﻣﺘﻮ&#= 65247;ﺪ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﻨﺪ ﺑﻮﺩ. ﻫﺮ ﺳﻄﺢ ﺑ= ;ﺎﻟﺎﺗﺮ،ﺣﺎﮐ= 5250; ﺑﺮ ﺳﻄﻮﺡ ﭘﺎﺋ&= #65268;ﻦ ﺗﺮ ﺍﺳﺖ ﻭ ﺧﻮﺩ= ﺗﺎﺑﻊ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ.&= #65251;ﺎﻧﻨﺪ ﻏُﺪﺩ ﻋﺼﺒﻰ،A= 165;ﺯ ﺯﻳﺮ ﺳﺘﻮﻥ ﻓﻘ&= #65198;ﺍﺕ ﺗﺎ ﭘﻮﺳﺘﻪ ﻣﻐ&= #65200;ﻯ ﮐﻮﺭﺗﮑس ﻫﺮﻳ= 5242; ﺩﺭﻣﺮﺣﻠه و ﺯ= 5251;ﺎﻧﻰ ﺩﺭ ﻳﻚ ﺗﮑﺎﻣﻞ = ﻧﻮﻋﻰ ﭘﻴﺪﺍ ﺷﺪه اﻧ= 5194;.ﻭ ﺣﺎﮐﻢ ﺑﺮ ﺯﻳﺮ = ﺩﺳﺖ ﻫﺴﺘﻨﺪ، ﻭﻣﺮ= 5165;ﺗﺐ ﺯﻳﺮ ﺩﺳﺖ،ﺩﺭ &#= 65187;ﺪﻭﺩ ﺗﻮﺍﻥ ﻋﻀﻮ ﺧﻮ&= #65193;،ﺍﺟﺮﺍﻯ ﺍﻭﺍﻣﺮ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺭﺍ ﻣﻴﮑﻨﻨﺪ.ﻭ = ﺗﻌﺒﻴﺮﻯ ﻫﮕﻠﻰ،ﮐﻪ ﺟﺎ= 5253; ﺗﺰ ﻭ ﺑﺪﻥ ᥳ= 3;ﻧﺘﻰ ﺗﺰ ﻭﺯﻧﺪﮔﻰ ﺳ&= #65256;ﺘﺰ ﺍﺳﺖ.ﻭﻟﻰ ﺳﻨﺘ&= #65200; ﻭﺍﻗﻌﻰ ﺍﺯ ﺗﻦ = ﻭ ﺫﻫﻦ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ،ﺗﺒﺪﻳA= 246; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺭﻭﺍن ﺒﺮﻭﺡ ﺍ&#= 65247;ﻬﻰ،ﺑﺎ ﺣﻔﻆ ﺭﻭﺍﻥ ﺣﻴ&= #65262;ﺍﻧﻰ ﻧﺴﺒﺘﺎ ﺳﺎﻟﻢ.&= #65251;ﺎﻧﻨﺪ ﻫﺮ ﺍﻧﺴﺎﻥ ﺩﻳ&= #64405;ﺮ. ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﮐ&= #65258; ﺟﺎﻥ ﻋﻀﻮﻯ ﺟﺴ&= #65252;ﻰ ﻧﻴﺴﺖ،ﻭ ﺩﺍﺧ= 604; بدﻥ ﻧﻤﻰ ﺑﺎﺷ= 5194;. ﺑﻠﮑﻪ ﺁﺯﺍﺩ ﻭ = ﺗﻤﺎﻡ ﺑﺪﻥ ﺭﺍ ﺍﺣﺎﻃ&= #65258; ﻣﻴﮑﻨﺪ. که ﺒﻘ&#= 65262;ﻝ ﭘﻴﺎﻣﺒﺮ</sp= an> &#= 65197;ﻭﺡ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ،ﺗﺎ ﻋﺮ= 5205; ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65194;. ﭼﻮﻥ ﮐﺮﻫﺎﻯ ﻋ&= #65224;ﻴﻢ ﺍﺯ ﺍﻣﻮﺍﺝ ﻭ ﺍ= ﺭﺗﺒﺎﻃﺎﺕ ﻧﺎﻣﺮﺋﻰ،ﮐﻪ = 4400;ﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ &= #65193;ﺭ ﻫﺮ ﺯﻣﺎﻥ ﺑﺎ ﻣ= ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ ﺩﺍﺭﻧﺪ. ﻭ ﻫﻤﻪ= ﻣﺨﻠﻮﻗﺎﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﺍ&= #65267;ﻦ ﺍﺭﺗﺒﺎﻁ ﺭﺍ ﺩ&= #65165;ﺭﻧﺪ، ﻭﻟﻰ ﻫﺮﻳﻚ ﺗﺎ = ﺳﻄﺢ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ.ﺍﮔﺮ ﺑﺪﺍﻥ ﮐﻤﺎﻝ ﺭ&= #65203;ﻴﺪﻩ ﺑﺎﺷﻨﺪ ﻭ ﺑﻘﻮ&= #65245; ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65183;ﺎﻥ ﺍﺯﮐﻞّ ﻫﺴﺘﻰ &#= 65183;ﺪﺍ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺟ= ﺰﺋﻰ ﺍﺯ ﮐﻞ ﺭﻭﺡ ﺭﺏ= ّ ﺍﻟﻨﻮﻉ،ﻭﻫﻤA= 258; ﺟﺰﺋﻰ ﺩﺭ ﺭﻭﺡ = ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟﻠﻪ ﻫﺴﺘﻨﺪ. = ﻟﺬﺍ ﺩﺭ ﻫﺴﺘﻰ ﮐﺴﻰ = ﺟﺰ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴ&#= 65174;. ﻭﺣﺘﻰ ﭼﻴﺰﻯ ﻫ&= #65250; ﺩﺭ ﻫﺴﺘﻰ ﻧﻴﺴ&= #65174;.ﻭﻫﺴتی ﻨﻴﺰ ﺑﺪﻭﻥ ﺗﺠ&= #65248;ّﻴﺎت اﻟﻬﻰ ﺩﺭﺻﻔﺎ= 578; ﺪﺭﻣﻮﺟﻮﺩﺍﺕ= 548; ﻣﻮﺟﻮﺩﻳّت ﻨA= 194;ﺍﺭﺩ.ﺣﺘﻰ ﺩﺭﺑﺎﺭﻩ ﺃﺗﻢ &= #65259;ﺎ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻤ&#= 65260;ﺎ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ک&#= 1607; ﻇﻬﻮﺭ ﺍﺭﻭﺍﺡ &= #65153;ﻧﻬﺎ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺍﺳﺖ. ﺯﻧﺪﮔﻰ ﻋ= ﻤﻠﺎ ﺑﺎ ﺩﺍﺷﺘﻦ ﻧﻴ&= #65198;ﻭﻯ ﺣﻴﺎﺗﻰ ﺍﺳﺖ.ﻣ&= #65184;ﻤﻮعه ای ﺍﺯ ﺍﻣﮑﺎﻧ= 5166;ﺕ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ &= #65227;ﻀﻮﻯ ﻭ ﺟﺰﺋﻰ ﮔﻮﺋﻰ&= #1548;ﭘس ﺍﺯ ﺩﻭ ﺳﻮﻡ ﺯﻧ= ﺪﮔﻰ،ﻭ ﺑﻴﺪﺍﺭﻯ ﻭﮐﺎ&#= 65197; ﻳﻚ ﺳﻮﻡ ﻧﻴﺎﺯ = ﺑﺨﻮﺍﺏ ﺩﺍﺭﺩ،ﺗﺎ ﺗﺮ= 5251;ﻴﻢ ﻓﺮﺳﻮﺩﻩ ﻫﺎﻯ &= #65165;ﺟﺰﺍﻯ ﺑﺪﻥ ﺻﻮﺭﺕ ﮔﻴ&= #65198;ﺩ.ﻣﻮﺍﺩ ﻓﺎﺳﺪ ﺑﻴﺮﻭﻥ &= #65197;ﻭﺩ ﻭ ﺟﺎﻥ ﺗﺎﺯ= ه اﻯ،ﺑﺮﺍﻯ ﭘس A= 165;ﺯ ﺑﻴﺪﺍﺭﻯ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ.ﻧﻤﻴﺪﺍ&#= 65255;ﻴﻢ ﮐﺴﺎﻧﻰ ﮐﻪ ﻣﻴ&= #64405;ﻮﻳﻨﺪ ﺧﻮﺍﺏ ﻧﺪﺍﺭﻧ&#= 65194;،ﭼﮕﻮﻧﻪ ﺗﺮﻣﻴﻢ ﻭ ﺍﺳﺘ&= #65198;ﺍﺣﺖ ﺑﺪﻧﻰ ﺧﻮﺍﻫﻨ&#= 65194; ﺩﺍﺷﺖ.ﻭﻟﻰ ﺩﺭ = ﻫﺮ ﺣﺎﻝ ﺧﻮﺍﺏ ﺑﺮ&= #65165;ﻯ ﺍﻧﺴﺎﻥ ﻓﻌّﺎ= 5245; ﻭﻣﺘﻔﮑّﺮ ﻭﺟ= 5194;ﻯ ﺿﺮﻭﺭﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﺟﺴﻢ ﺑﭙﻴﺮﻯ ﻭﺗﺤﻠ&#= 65268;ﻞ ﻭ ﺿﻌﻒ ﻣﻴﺮﻭﺩ = ﺫﻫﻦ ﻧﻴﺰ ﭘس ﺍﺯ ﭼﻬ&= #65246; ﺳﺎﻟﮕﻰ ﻭﮔﺎﻫ&#= 65264; ﺩﻳﺮﺗﺮ ﻳﺎ ﺯﻭ&= #65193;ﺗﺮ ﺑﮑﺎﻫﺶ ﻣﻴﺮﻭ&#= 65193; ﮐﻪ ﻫﺮﭼﻪ ﻋﻤﺮ = ﺑﻴﺸﺘﺮ ﺷﻮﺩ، ﻫﻮﺵ ﻭﺫ&#= 65259;ﻦ ﮐﻤﺘﺮ ﻣﻴﮕﺮﺩ&#= 65193;.ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ ﺩﺭ ﺳ= ﺎﻟﻬﺎﻯ ﻫﻔﺘﺎﺩ ﺳﺎﻟﮕ&#= 65264;،ﺗﻔﮑّﺮ ﺍﻧﺴﺎﻥ ﺑﺮﺍﺑ&#= 65198; ﻫﻔﺖ ﺳﺎﻟﮕﻰ ﺍ&= #65261; ﻣﻴﮕﺮﺩﺩ ﻭ ﮔﺬ&= #65207;ﺘﻪ ﺭﺍ ﺑﺨﺎﻃﺮ ﺩﺍ&= #65197;ﺩ،ﻭﻟﻰ ﺩﻳﺮﻭﺯ ﺧﻮﺩﺭ&#= 65165; ﻓﺮﺍﻣﻮﺵ ﻣﻴﮑ&#= 65256;ﺪ.ﺁﻥ ﺧﺎﻃﺮﺍﺕ ﮔﺬﺷ&#= 65176;ﻪ ﻧﻴﺰ ﭼﻮﻥ ﻗﻮﻯ = ﺗﺮ ﺑﻮﺩه اﻧﺪ ﺩﺭ &#= 65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺑﺎﻗﻰ ﻣﺎﻧﺪه اﻧﺪ . ﻭﻟﻰ ﺳﺎﻟ= ﮑﺎﻥ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺧﺎﻃﺮﺍﺕ ﮔﺬﺷ&#= 65176;ﻪ ﺧﻮﺏ ﻭ ﺑﺪ،ﻭ ﻗ&= #65194;ﺭﺕ ﺫﻫﻨﻰ ﺁﻧﻬﺎ ﺗ&= #65166; ﭘس ﺍﺯ ﺻﺪﺳﺎﻝ &= #65255;ﻴﺰ ﻣﺤﻔﻮﻅ ﺍﺳﺖ.ﺑ&= #65192;ﺼﻮﺹ ﺣﮑﻤﺖ ﻋﻘﻠﻰ ﻭ = ﻳﻘﻴﻦ ﺍﻳﻤﺎﻧﻰ ﻭ ﺍﺧ&= #65248;ﺎﻕ ﻧﻴﮑﻮ ﻭ ﺁﺭﺍﻣ&= #65206; ﻋﺠﻴب ﺪﺭ ﻭﻗﺖ &= #65251;ﺮﮒ ﺩﺍﺭﻧﺪ.ﺯﻳﺮﺍ &= #65191;ﻮﺩ ﺑﺎﺳﺘﻘﺒﺎﻝ ﻣ&#= 65198;ﮒ ﻣﻴﺮﻭﻧﺪ.ﭼﻮﻥ &= #65251;ﻨﺘﻈﺮﺍﺳﺘﻘA= 170;ﺎﻝ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻨﺪ،ﻭﺍﺯ ﻧﻮﻉ بشری ﻓﻌʌ= 48;ﻰ ﺗﻨﻬﺎ ﻫﻤﺎﻥ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺭﻭﺡ ﺍ&= #65247;ﻬﻰ ﺍﻭ ﺍﺳﺖ، ﮐﻪ ﺑ&= #65256;ﻮع ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﻭﺩ.ﻭﺍﻟّﺎ ﺗﻤﺎﻡ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭﻣﺤﺘﻮﻳﺎﺕ ﺁ&#= 65253;،ﻭ ﺗﻤﺎﻡ ﺫﻫﻦ ﻭ ﺍ= ﻋﺼﺎﺏ ﻭ ﺧﻮﺩ ﺁﮔﺎﻫﻰ = ﻫﺎﻯ ﺁﻥ،ﭼﻮﻥ ﺗﻦ ﻭ &= #65169;ﺪﻥ ﻣﻴّﺖ،ﺳﺮﺍﺳʋ= 98; ﻣﺘﻠﺎﺷﻰ ﻣﻴﺸﻮﺩ. ﺍﻣﺎ ﺍ= ﻳﻨﮑﻪ ﺩﺭ ﻧﻮﻉ ﺑﺎﻟﺎ&= #65175;ﺮ ﺍﻭﻟﻴﺎ،ﻭﺩﺭ = 5255;ﻮﻉ ﺣﻘﻴﺮﺗﺮ ﮐﺎﺭ&#= 65251;ﺎ هاﻳﺸﺎﻥ ﭼﮕﻮA= 255;ﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺧﺎ&= #65219;ﺮﺍت اﺯ ﺗﻮﻟﺪﻗﺒﻠ= 5264; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﺗﺠﺮﺑﻪ ﻭ ﺧﺒﺮﻯ ﻧﺪﺍﺭ&= #65267;ﻢ ﻭﻟﻰ ﻣﺪﺑّﺮﺍ= 5253; ﺁﻧﻬﺎ،ﻫﺮ ﺍﻟ= 5260;ﺎﻡ ﻭ ﻓﮑﺮﻯ ﺭﺍﻣﻰ = ﺩﻫﻨﺪ.ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5191;ﺪﺍﻭﻧﺪ ﺑﺰﻧﺒﻮﺭ ﻋﺴﻞ &= #65261;ﺣﻰ ﻣﻴﮑﻨﺪ،ﮐﻪ ﭼ= 4405;ﻮﻧﻪ ﺧﺎﻧﻪ ﺧﻮﺩ ﺭﺍ = ﺷﺶ ﺿﻠﻌﻰ ﺑﺴﺎﺯﺩ.&= #65165;ﮔﺮ ﻣﻴﮕﻮﻳﻨﺪ،ﺗA= 262;ﻟﺪ ﺯﻧﺪﮔﻰ ﺍﺯ ﺯﻧ&= #65194;ﮔﻰ ﺟﻨﻴنی اﻧﺴﺎ = 6; ﺸﺮﻭع ﻤﻴﺸﻮﺩ.ﻫﻤﺎﻥ &= #64404;ﻮﻧﻪ ﮐﻪ ﻣﺮﺍﺗﺐ ﺭﻭ&= #65187;ﻰ ﻣﻮﺟﻮﺩﺍت ﺰﻧ= 5194;ﻩ ﻫﺴﺘﻨﺪ،که ﻨʌ= 62;ﻉ ﺑﻌﺪی ﺮﺍ ﺑﻴﺎ&#= 65169;ﻨﺪ. ﺍﮔﺮ ﺍﺯ ﮐﺮﻭﻣ&= #65262;ﺳﻮﻣﻬﺎﻯ ﻭﺍﻟﺪﻳﻦ ﺍﺳﺘ&#= 65236;ﺎﺩﻩ ﻣﻴﮑﻨﺪ، ﭼﻮﻥ &#= 65165;ﺳﭙﺮﻡ ﻭ ﺍﻭﻭﻝ،ﺩﺭ ﻭ&#= 65165;ﻗﻊ ﺣﻴﺎﺕ ﺩﻳﮕﺮ ﺑ&= #65194;ﻧﻰ ﺍﺳﺖ.ﮐﻪ ﻭﺳﻴﻠ&= #65258;( ﺣﻴﺎﺕ ﺭﻭﺣﻰ) ﻣ= ﻴﮕﺮﺩﻧﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﻣﺮﺍﺗﺐ ﻣﺘﻮﺳﻂ ﺣﺎﮐﻢ &= #65169;ﺮ ﻣﺮﺍﺗﺐ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ،ﺧﻮﺩ ﻣﺠﺮ= 5263; ﺍﻭﺍﻣﺮ ﻣﺮﺍﺗ&#= 65168; ﺑﺎﻟﺎﺗﺮ ﻫﺴﺘ&#= 65256;ﺪ. ﻭ ﻫﻤﻪ ﻫﺴﺘﻰ ﺑ= ﻘﻮﻝ </spa= n>ﺧﺪﺍﻭﻧﺪ،ﻭ= ;ﺳﻴﻠﻪ ﺍﺟﺮﺍﻯ ﺧﻮﺍﺳ&#= 65176;ﻪ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﻭﻳﺎ ﻣﻴﮕﻮﻳﺪ،ﺍﮔA= 198; ﻣﻦ ﻓﺮﺯﻧﺪﻯ ﻣ&= #65268;ﺨﻮﺍﺳﺘﻢ،ﮐʌ= 58; ﺑﺮﺍﻯ ﻣﺴﻴﺢ ﻣ&= #65268;ﮕﻮﻳﻨﺪ،ﺍﻭʌ= 47;ﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻦ ﮐﻪ ﻫ= ﺴﺘﻨﺪ.ﺯﻳﺮﺍ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻓﺮﺯﻧﺪﺍﻥ ﺍﻟ&#= 65260;ﻰ ﻭ ﻋﻴﺎﻝ ﺧﺪﺍﻭ&= #65255;ﺪ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺧﻮﺩ ﻧﻴﺰ ﺍﺯ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺣﺴﻴنی = 5268;ﺎ ﺣﺴنی می ﺒﺎﺷʌ= 56;ﺪ. ﺑﺮﺧﻰ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﻨﺪ،ﮐﻪ ﺟﻨﻴﻦ ﺩﺭ ﭼﻬﺎ&= #65197;ﻣﺎﻫﮕﻰ </spa= n>ﺭﻭﺡ ﭘﻴﺪﺍ A= 251;ﻴﮑﻨﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ هیچ A= 251;ﻮﺟﻮﺩﻯ ﺑﺪﻭﻥ ﺭﻭﺡ ﻧﻴ&= #65204;ﺖ.ﭼﻮﻥ ﻗﺒﻠﺎ ﺟﻨﻴﻦ ﺑ&= #65268;ﺸﺘﺮ ﺩﺭ ﭼﻬﺎﺭﻣﺎﻫ&#= 64405;ﻰ ﺳﻘﻂ ﻣﻴﺸﺪ،ﺁ= 5255;ﺮﺍ ﺑﺪﻭﻥ ﺭﻭﺡ ﻣی پندﺍﺷﺘﻨﺪ. ﺩA= 197; ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65183;ﺰﺋﻰ ﺍﺯ ﺳﺮﻧﻮﺷﺖ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺡ ﻓﺮﺩﻯ ﺍﺯ = ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺟﻨﻴﻦ ﺍ&= #65203;ﺖ.ﻭ ﺩﺭ ﻣﺎﻫﻬﺎﻯ ﺍ&= #65261;ﻝ،ﺟﻨﻴﻦ ﺳﺎﻗﻂ ﺷﺪﻩ ﺷﮑ&= #65246; ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺪ&= #65165;ﺭﺩ.ﻭﺣﺘﻰ ﻗﺒﻞ ﺍﺯ ﺗﺸﮑﻴ&= #65246; ﻧﻄﻔﻪ ﺭﻭﺡ ﻣﻮ&= #65183;ﻮﺩ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺑﻮﺩﻩ،ﻭ ﺭﺑﻄ= 5264; ﺑﮋﻧﺘﻴﻚ ﻭﺍﻟ&#= 65194;ﻳﻦ ﻧﺪﺍﺭﺩ.ﮔﺮﭼﻪ &= #65197;ﻭﺡ ﺩﺭ ﺁﻥ ﻣﺴﺘﻘﺮ = ﻣﻴﮕﺮﺩﺩ.ﻭ ﺭﻭﺡ ﻋﻤﻠﺎ ﺳﺎ&= #65199;ﻧﺪﻩ ﮊﻧﺘﻴﻚ ﺟﺴﻤﻰ &= #65219;ﻔﻞ،ﻭ ﮊﻧﺘﻴﻚ ﻫﻢ ﺑﺘ&= #65198;ﺗﻴﺐ ﻫﺮﻳﻚ ﺗﻨﻈﻴﻢ &= #64400;ﻨﻨﺪﻩ ﺁﻓﺮﻳﻨﺶ ﺍﻋﻀ&#= 65166;ﻯ ﺯﻳﺮ ﺩﺳﺖ ﻫﺴﺘ&= #65256;ﺪ.ﺍﮔﺮ ﻗﺮﺁﻥ ﻣﻴﮕﻮﻳ&#= 65194;،ﮐﻪ ﺷﻤﺎ ﺧﺒﺮﻯ ﺩﺭ = ﺑﺎﺭﻩ ﺭﻭﺡ ﻧﻤﻴﺪﺍﻧ&#= 65268;ﺪ،ﺯﻳﺮﺍ ﻋﻠﻢ ﮐﺎﻓﻰ ﻧﺪ&= #65165;ﺭﻳﺪ ﻣﻨﻈﻮﺭ ﺩﺍﻧﺶ &= #65227;ﻠﻤﻰ ﻳﺎ ﻓﻴﺰﻳﻚ ﻭﻣ&= #65176;ﺎﻓﻴﺰﻳﻚ ﻫﻢ ﻧﻴﺴﺖ.ﺑﻠﮑ&= #65258; ﺍﻳﻦ ﻋﻠﻢ ﮐﺎﻓ&= #65264; ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65153;ﮔﺎﻫﻰ ﻭ ﺷﻬﻮﺩﻯ ﻣﻘﺪ&= #65251;ﺎﺗﻰ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺧﺒ= ﺮﻯ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﻧﺪﺍﺭﻧﺪ،ﮐﻪ = 4400;ﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺑﺪﺍﻥ &= #65251;ﻴﺮﺳﻨﺪ.ﻭ ﺍلاّ ﺑﺤث ﺩﺭʋ= 69;ﺎﺭﻩ ﺭﻭﺡ ﺩﺭ ﻗﺸﺮﻳ&= #1617;ﻮﻥ ﺑﺎﻃﻞ ﺍﺳﺖ.ﻭ ﺩ= ﺭ ﺳﺎﻟﻚ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ،ﺯﻳﺮʋ= 65; ﺁﻧﺮﺍ ﺍﺯ ﺫﺍﺗ&= #65268;ّﺎﺕ ﻣﻴﺪﺍﻧﺪ.ﻭﻟﻰ &= #65197;ﻭﺡ ﻓﺮﺩﻯ ﻳﺎ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺍﻟﻬﻰ، ﻧﺒﺎﻳ= 5194; ﻣﺤﻔﻮﻅ ﺫﻫﻦ ﮔ&= #65198;ﺩﻧﺪ ﻭ ﺍﻳﻦ ﺭﻭﺡ ﺍﻟ= ﻬﻰ، ﻫﻤﺎﻥ ﻧﺰﻭﻝ ﺭ&= #65261;ﺡ ﺑﺎ ﻣﻠﺎﺋﻚ ﺩﺭ = ﺷﺐ ﻗﺪﺭ ﺁﺧﺮ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺑﺎ ﻣﻠﺎﺋﻚ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓ&#= 65238; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﻣﻴﺒﺎﺷﺪ.ﻳﺎ ﻫ&= #65252;ﺎﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺟ&#= 65170;ﺮﺋﻴﻞ،ﮐﻪ (ﺍﻳﻦ ﻫﻤﺎنی ) ﺑ= ﺎ ﺭﻭﺡ ﻓﺮﺩﻯ ﺳﺎ&= #65247;ﻚ ﺷﺎﻫﺪ ﺷﺪﻩ ﺍﺳ&= #65174;.ﻭ ﻟﺬﺍ ﺩﺭ ﺩﻝ ﺷﻬ= ﻮﺩ ﻗﺎﺋﻢ ﻣﻴﺸﻮﺩ.&= #65261;ﭼﻮﻥ ﺧﻮﺩ ﺩﻝ ﻭ ﻓﮑﺮ= ﻭ ﺭﻭﺍﻥ ﭘﺎﻙ ﺷﺪ&= #65257; ﺳﺎﻟﻚ ﺍﺳﺖ،ﺗ= 5170;ﺪﻳﻞ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65207;ﺪﻩ ﻳﺎ ﺭﻭﺣﻰ ﻣﻘﺪ&= #1617;س ﻭﭘس ﺍﺯ ﺍﻳﻦ ﺷ&= #65260;ﻮﺩ ﺍﺳﺖ،ﮐﻪ ﺑﻌﺮ= 5205; ﺭﺣﻤﺎﻥ ﺍﺳﺮا= 569; ﻭ ﻣﻌﺮﺍﺝ ﻣﻴﺮ&= #65261;ﻧﺪ.که ﺒﻘﻮﻝ ﻗﺮﺁﻥ، &#= 65207;ﺒﺎﻧﻪ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﻭ&= #65175;ﺎﺭﻳﮑﻰ ﻧﺰﻭﻝ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ،ﺍﺯ ﺑﻴﺖ ﺍﻟﻠﻪ ﺣﺮ&= #65165;ﻡ،ﻳﻌﻨﻰ ﻭﻟﺎﻳﺖ ﻭﻋﺰﻟ&#= 65176;ﮕﺎﻩ ﺳﻠﻮﮐﻰ،ﻭ ﻧﻪ &#= 65169;ﻴﺖ ﺍﻟﻠﻪ ﺍﻟﺤﺮﺍ&#= 65249;،ﮐﻪ ﺗﺎ ﻣﺴﺠﺪ ﺍﻟﺄ&= #65239;ﺼﺎ ﺭﻓﺖ.ﮐﻪ ﻫﻤﺎﻥ = ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻭﺍﻗﻌ&#= 65264; ﺩﺭ ﻧﻮﺭ ﻗﺎﺋﻢ = ﺍﺳﺖ.ﻭﻧﻪ ﺍﻭﺭﺷﻠﻴﻢ،ﮐA= 258; ﭘﺎﻳﮕﺎﻩ ﻣﻨﺤ&#= 65212;ﺮ ﺑﺮﺍﻯ ﻋﺮﻭﺝ ﻭ = ﺍﺳﺮاء ﺑﺎﺷﺪ.ﮐﻪ ﻳﻬﻮ&= #65193;ﻳﺎﻥ ﺍﺳﺮاء ﺧﻮﺩﺭA= 165;،ﭼﻮﻥ ﺯﺭﺩﺷﺘﻴﺎﻥ ﮐ&#= 65166;ﻣﻞ ﺑﺮﺏّ ﻣﺼﻄﻔﻮ= 5263;،ﺍﺯ ﺍﻭﺭﺷﻠیم ﻤﻘA= 194;ّس ﺷﺪﻩ ﻣﻴﮕﺮﺩﻧ&#= 65194; که اﺯ ﺟﺎﻳﮕﺎA= 257; ﻋﺮش ﺴﻠﻮﮐﻰ ﻭ&#= 65175;ﺰﮐیه کاﻓﻰ ﺧﻮﺩ ﻣﻴ= 5170;ﺎﺷﺪ.ﻫﺮﻣﺎﺩ = 7; ﺃﺗﻤﻰ یا ﺪﻳﮕ= 5198;ﺍﻥ،ﺑﺎﺯ ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ. ﻭﻟﻰ ﺗﻮﻟﻴﺪ ﻣ&= #1579;ل ﻭ ﻳﺎ ﻣﺘﺎﺑﻮﻟ&= #65268;ﺴﻢ ﺣﻴﺎﺗﻰ ﻧﺪﺍﺭ&#= 65193;.ﮐﻪ ﺍﻳﻦ ﮐﺎﺭ ﺍﺯ ﻣ= ﺮﺣﻠﻪ ﮊﻥ ﻫﺎ ﺷﺮﻭﻉ ﻣ= ﻴﺸﻮﺩ،ﺩﺭ ﺭﻭﺡ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﺩ.ﻭ ﻫﺮ ﺃﺗﻢ ﻭﺟﻮﺩ&= #65205;،ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﺗﻤﺎﻡ ﮔﻠﺒﻮﻟﻬﺎﻯ ﺳ&#= 65198;ﺥ ﺧﻮﻥ، ﺟﺎﻥ ﺩﺍ&#= 65197;ﻧﺪ ﻭ ﺯﻣﺎﻧﻰ ﻣﺘﻮ&= #65247;ﺪ ﻭ ﭼﻨﺪﻯ ﺑﻌﺪ ﻣ= ﺮﮒ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺗﻤ&= #65166;ﻡ ﺳﻠّﻮﻟﻬﺎ ﻧﻴ= 5200; ﻣﺮﮒ ﺩﺍﺭﻧﺪ.ﻳ&= #65242; ﻗﻠﺐ ﺑﺮﺍﻯ ﭘﻴ&= #65262;ﻧﺪ ﺑﺎﻧﺴﺎﻥ ﺩﻳﮕ&#= 65198; ﻫﻨﻮﺯ ﺯﻧﺪﻩ ﺍ&= #65203;ﺖ.ﭘس ﺭﻭﺡ ﺃﺗﻤﻰ ﻭ ﺭ= ﻭﺡ ﻣﻮﻟﮑﻮﻟﻰ ﻭﺭ&#= 65261;ﺡ ﻋﻨﺼﺮﻯ ﻭ ﺳﻠﻮ&= #64400;ﻰ ﺭﺍ ﻧﻴﺰ ﺑﺎﻳﺪ = ﭘﺬﻳﺮﻓﺖ.ﮔﺮﭼ&#= 65258; ﺍﺯ ﻭﺿﻊ ﺫﺍﺗﻴ&= #1617;ﺎﺕ ﻭ ﺍﻣﻮﺭ ﺍﻟﻬﻰ = ﺧﺒﺮﻯ ﻧﺪﺍﺭﻳﻢ. ﺩﺭ ﻣ= ﺮﮒ ﺍﻧﺴﺎﻥ ﺩﺭ ﮐﻞ&= #1617; ﺑﺘﺮﺗﻴﺐ ﺍﻋﻀ&#= 65166;ﻯ ﺿﻌﻴﻒ ﺗﺮ ﻣﻴﻤ&= #65268;ﺮﻧﺪ.ﻣﺎﻧﻨﺪ ﺍﻋﺼﺎﺏ،ﻭ ﺳﭙ= 587; ﺳﻠّﻮﻟﻬﺎﻯ ﻗ= 5248;ب ﻮ ﮐﻞّ ﻗﻠﺐ.ﻭﻟ&= #65196;ﺍ ﻗﻠﺐ ﺩﺭ ﭘﻴﻮﻧ&= #65194; ﺑﺎ ﺩﻳﮕﺮﻯ ﺯﻧ&= #65194;ﻩ ﺍﺳﺖ.ﻭ ﺣﺘﻰ ﺯﻣ= ﺎنی ﻮﻟﻮ ﮐﻮﺗﺎﻩ،= 4344;س ﺍﺯ ﻗﻄﻊ ﺍﺯ ﺻﺎ= ﺣﺒﺶ ﻫﻨﻮﺯ ﺯﻧﺪﻩ ﺍ&= #65203;ﺖ.ﺩﺭ ﺷﻮﺭﻭﻯ ﺳﺮ ﺑﺮ&= #65267;ﺪﻩ ﺳﮕﻰ ﺭﺍ ﺑﺎ ﭘﻤ= ﭗ ﻣﺼﻨﻮﻋﻰ،ﮐﻪ = 5191;ﻮﻥ ﺑﺴﺮﺵ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ ﻭﻣﺪﺗﻬﺎ ﺯﻧﺪ&#= 65257; ﺑﻮﺩ.ﺍﻧﺴﺎﻥ ﻣ&= #65232;ﺰ ﺳﺮﺵ ﺩﻩ ﺗﺎ ﭘﺎ= ﻧﺰﺩﻩ ﺩﻗﻴﻘﻪ ﮐﻪ ﺧﻮ&= #65253; ﺑﺂﻥ ﻧﺮﺳﺪ ﺑﺎ&= #65199; ﺯﻧﺪﻩ ﺍﺳﺖ.ﮔﺮ&= #64380;ﻪ ﺍﺣﺘﻤﺎﻟﺎ ﻗﺴ&#= 65252;ﺘﻬﺎﻯ ﻣﻐﺰ ﻧﺎﺗﻮﺍﻥ &= #64404;ﺮﺩﻧﺪ.ﺳﻠﺎﻣ= 5176;ﻰ ﻣﻐﺰ ﺑﺮﺍﻯ ﺍﻧ&= #65204;ﺎﻥ، ﻫﻤﺎﻥ ﻓﮑﺮ ﮐﺮ&= #65193;ﻥ ﺍﺳﺖ،ﮐﻪ ﺧﻮﺩ &#= 65197;ﺍ ﻣﻮﺟﻮﺩ ﺣس ﮐﻨ&#= 65194;. ﻭ ﻟﺬﺍ ﻗﺒﻞ ﺍﺯ= ﻣﺮﮒ ﺩﺭ ﺑﻴﻤﺎﺭﺍﻥ &= #65193;ﺭﺩﻣﻨﺪ ﺳﺮﻃﺎﻥ ﺑﻴﺴﺖ &= #65261; ﭼﻬﺎﺭﺳﺎﻋﺖ ﺍ&#= 65227;ﺼﺎﺏ ﺍﺯ ﮐﺎﺭ ﻣﻰ ﺍﻓ= ﺘﻨﺪ،ﻭ ﺑﻴﻤﺎﺭ ﺍﺣﺴﺎ&#= 1587; ﺩﺭﺩﻯ ﻧﻤﻴﮑﻨ&#= 65194;.ﮐﻪ ﭘﺰﺷﮑﺎﻥ ﺧﺒﺮ&#= 65251;ﺮﮒ ﻗﺮﻳﺐ ﺍﻟﻮﻗﻮ&#= 65225; ﺍﻭﺭﺍ ﺑﺨﻮﻳﺸ&#= 65166;ﻥ ﺑﻴﻤﺎﺭ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻟﺬﺍ ﺑﻴﻤﺎﺭ ﺩﺭﻣﺮ&#= 64402; ﺩﺭﺩﻯ ﻧﺪﺍﺭﺩ. = ﻭﻫﺮﭼﻪ ﺩﺭﺩ ﺑﺎﺷﺪ،ﺩ= 5197; ﺭﻭﺯﻫﺎﻯ ﻗﺒﻞ &= #65165;ﺯ ﻣﺮﮒ ﺍﺳﺖ.ﺩﺭ ﺗ= ﻦ ﻭ ﻳﺎ ﺩﺭﺩ ﻓﮑﺮ= ﻯ ﻭﺗﺮس ﺍﺯ ﺑﻌﺪ &= #65165;ﺯ ﻣﺮﮒ.ﮐﻪ ﺗﻨﻬﺎ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﭼﻨﻴﻦ ﺗ&= #65198;ﺳﻰ ﺭﺍ ﻧﺪﺍﺭﻧﺪ ﺳ&= #65166;ﻟﮑﺎﻥ ﻣﺤﻤﺪﻯ ﺩﺭ ﻣﺮ&= #64402; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 65169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ،ﺑﺎﺯ ﺑﻤﺸﻴّﺖ ﺍﻟﻬ= 5264;،ﻭ ﺣﺘﻰ ﺑﺎ ﻧﻬﻴﺐ = ﭘﻴﺮﺳﺎﻟﻚ ﺩﺭ ﺷﺮﻑ ﻣﺮﮒ ﺑ= ﻴﺪﺍﺭ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺗﻮ&= #65247;ﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺍﻭ = ﺍﺳﺖ.ﻭ ﺑﻌﺪﺍ ﺑﻌﺮﺵ ﺭ&= #65187;ﻤﺎﻥ ﺩﺭ ﺭؤﻳﺎ ﻣﻴﺮ&#= 65261;ﺩ،ﻭ ﭼﻮﻥ ﮐﺎﻣﻠﻰ ﺍ&= #65247;ﻬﻰ ﺑﺨﺪﻣﺎﺕ ﺧﻮﺩ &= #65165;ﺩﺍﻣﻪ ﻣﻴﺪﻫﺪ. ﺍﻳﻨﮑ&= #65258; ﺗﻨﻔّس ﻣﺼﻨﻮ= 5227;ﻰ ﻭ ﻳﺎ ﻣﺎﺳﺎﮊ ﻗ= ﻠﺐ،ﻭ ﺟﺮﻳﺎﻧﻬﺎﻯ ﻣ&#= 65166;ﺩﻯ ﻏﺬﺍﺋﻰ ﻭ ﺧﻮﻥ&= #1548;ﻭﻳﺎ ﺗﺤﺮﻳﮑﺎﺕ ﺍﻟ&#= 64401;ﺘﺮﻳﮑﻰ ﺑﺮﺍﻯ ﺍﻋﺎﺩﻩ &= #65183;ﺎﻥ ﺑﺘﻦ،ﺭﺑﻄﻰ ﺑ= 5252;ﺮﮒ ﻗﻄﻌﻰ ﻧﺪﺍﺭﺩ. = ﻫﻤﺎﻥ ﮐﻪ ﺩﺭ ﺳﻠﻮک ا&#= 64404;ﺮ ﻏﺬﺍ ﻧﺨﻮﺭﺩ ﻣ&= #65268;ﻤﻴﺮﺩ.ﺑﺪﻥ ﺑﻴﻤﺎﺭ ﻭ ﻗﻠﺐ = ﺍﻭ،ﺍﮔﺮ ﺍﻣﺪﺍﺩ ﺭﺳﺎﻧ&#= 65264; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194; ﻣﻴﻤﻴﺮﺩ. در ﺳ&#= 65198;ﻧﻮﺷﺖ ﻃﻮﻝ ﻋﻤﺮ ﻣﻄﺮ&= #65185; ﻧﻴﺴﺖ،ﮐﻪ ﺍﺯ &#= 65251;ﮑﺎﻧﻴﺰﻡ ﻫﺎﻯ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65175;ﻨﻬﺎ ﺷﺎﻫﺪﺍﻥ ﻣﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﺷﺸﮕﺎ&#= 65255;ﻪ ﻫﺴﺘﻨﺪ،ﮐﻪ ﻓ= 5198;ﺷﺘﻪ ﻣﺮﮒ ﺁﻧﻬﺎ،ﻫ= 5252;ﺎﻥ ﺷﻬﻮﺩ ﺁﺧﺮ ﺁﻧ&= #65260;ﺎ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﭼ&= #65262;ﻥ ﻫﺮ ﺭؤﻳﺎﻯ ﺷﺒ&#= 65166;ﻧﻪ،ﮔﺮﺩﺵ ﻣﻠﮑﻮﺗﻰ ﺑﺎ ﻧ&= #65262;ﺭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺩ&= #65165;ﺭﺩ ﮐﻪ ﺍﻳﻦ ﺑﺎﺭ ﻃ= ﻮﻟﺎﻧﻰ ﺗﺮ ﺍﺳﺖ ﮔﺮﭼﻪ = ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺩﺭ = ﻟﺤظه اﻯ ﻣﻴﮕﺬﺭﺩ. ﺯ&= #65267;ﺮﺍ ﺯﻣﺎﻥ ﻭﺩﻳﮕﺮ &= #65251;ﺸﺨّﺼﺎت ﺠﻬﺎﻥ ﻣﺎﺩﻯ،= 5193;ﺭﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻮﺟﻮﺩ &= #65255;ﻴﺴﺖ.ﮐﻪ ﺯﻣﺎﻥ ﺁﻧﻬﺎ ﺭ&= #65165; (ﻟﺎ ﺯﻣﺎﻥ)ﻭﻣﮑ= ﺎﻥ ﺁﻧﻬﺎ ﺭﺍ(ﻟﺎ ﻣ= ﮑﺎﻥ)ﻣﻴﮕﻮﻳﻨ&#= 65194;.ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻭﻗﺖ ﻣ= ﺮﮒ ﺍﺧﺘﻠﺎﻝ ﻭﻣﻨ&#= 65226; ﺭﺍﺑﻄﻪ ﺭﻭﺡ ﺣ&= #65268;ﻮﺍﻧﻰ ﺑﺎ ﺗﻦ ﺍﺳﺖ. ﻭ ᥴ= 5;ﺑﻦ ﺳﻴﻨﺎ ﺟﺎﻥ ﺭﺍ&= #1548;ﻧﻔس ﺣﻴﻮﺍﻧﻰ ﻳﺎ (ﺭ= ﻭﺡ ﺑﺨﺎﺭﻯ) ﻣﻴﺨﻮ&= #65165;ﻧﺪ.(ﺟﺴﻢ ﻋﻨﺼﺮﻯ ﺃﺗﻤﻰ) = ﻭ (ﺟﺴﻢ ﻣثاﻟﻰ ﺭ&#= 65261;ﺍﻥ)،ﻭ (ﺟﺴﻢ ﻧﻮﺭﻯ ﺷﻬ= ﻮﺩﻯ)،ﻭ (ﺟﺴﻢ ﻋﻘﻠﻰ مر&#= 1575;تب ﺍﻟﻬﻰ) ﺩﺭ ﺑﺎﺯ= ﺷﺘﮕﺎﻥ ﺑﺨﻠﻖ،ﺗﺴﻤﻴA= 258; ﻫﺎﻯ ﮔﺬﺷﺘﮕﺎ&#= 65253; ﺍﺳﺖ.ﮐﻪ ﺗﻔﮑﻴ&= #65242; ﻫﺎﻯ ﮐﻠّﻰ ﺍﺳ&#= 65174;.ﻭﺣﺘﻰ ﺩﺭ ﻣﺮﮒ ﮐﺎﻣﻠ&= #65166;ﻥ ﻣﺤﻤﺪﻯ،ﺭﻭﺡ = 5169;ﻴﻨﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ،ﺧA= 198;ﻭﺝ ﺭﻭﺍﻥ ﺍﺯ ﺗﻦ،&#= 65261; ﺳﭙس ﺧﺮﻭﺝ ﺭﻭ&#= 65185; ﺍﻟﻬﻰ ﺍﺯ ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﺩ&= #65267;ﺪه اﻧﺪ.ﻭﺟﺴﻢ ﻣثال= ی ﻴﺎ ﻫﻤﺎﻥ ﺭﻭﺡ = ﺣﻴﻮﺍﻧﻰ ﺗﺰﮐﻴﻪ ﺷﺪﻩ ﻗ&= #65170;ﻠﻰ، ﺯﻣﺎﻧﻰ ﺍﻃﺮﺍ&#= 65233; ﻗبر ﻣﻴّﺖ ﺍﺳA= 174;.ﮐﻪ ﺍﻳﻨﻬﺎ ﺿﻤﻦ ﺍ&= #65187;ﻮﺍﻝ ﺭﻭﺣﻰ ﺑﺮﺧﻰ ﻣ&= #65268;ﺪﻳﻮﻣﻬﺎ ﺍﺳﺖ.ﻭ ﺗﺤﻘﻖ ﻣ= ﺎﺩﻯ ﺑﺮﺍﻯ ﭼﺸﻢ ﻫﺎ = ﻧﺪﺍﺭﺩ. ﻭ ﺭﻭﺡ ﻗﺒﻞ ﺍﺯ= ﺩﻓﻦ ﺟﺴﻢ ﻣﻴّﺖ ﺑﭽ&#= 65256;ﺪﻳﻦ ﺳﺎﻋﺖ، یا ﺭﻭA= 199; ﺑﻤﻘﺎﻡ ﺧﻮﺩ ﺩ&= #65197; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65197;ﻓﺘﻪ ﺍﺳﺖ.ﮐﺎﻣﻠﺎﻥ &= #65169;ﻌﺮﺵ ﺭﺣﻤﺎﻥ،ﻭ ﺷﺎ= 5259;ﺪﺍﻥ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺧﻮﺩ،ﻭ ﻏﻴﺮ ﺳ&#= 65166;ﻟﮑﺎﻥ ﭘس ﺍﺯ ﻳﻚ ﺩﻭﺭ&= #65257; ﮐﻮﺗﺎﻩ ﺟﻬﻨّ= 5250; ﺳﻮﻡ ﻣﻠﮑﻮﺗﻰ&#= 1548;ﺭﻭﻯ ﻫﻤﻴﻦ ﺳﻄﺢ ﺯﻣ&= #65268;ﻦ ﻣﺎ ﺑﺮﺍﻯ ﻗﺒﻮ&= #65245; ﺳﺮﻧﻮﺷﺖ ﺟﺪﻳ&#= 65194; ﺟﻬﻨّﻢ ﭼﻬﺎﺭ= 5249; ﺧﻮﺩ،ﻳﻌﻨﻰ ﻣ= 5204;ﺦ ﺣﻴﻮﺍﻥ ﺍﺯ ﺷﺪ&= #65173; ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ&#= 1548;ﻭ ﻫﺮ ﻧﺎﺭ ﻭﻧﻮﺭ&= #65263; ﻣﻴﺴﻮﺯﻧﺪ.ﻟﺬ&#= 65165;ﺍﺣﻀﺎﺭ ﺍﺭﻭﺍﺡ ﺭﺍ ﺩﺭ = ﺗﺎﺭﻳﮑﻰ ﻣﻴﮑﻨﻨﺪ.ﻭﺑﺤ&#= 1579; ﺍﺳﭙﺮﻳﺖ ﻭﺍﻟ&#= 65268;ﺴﻢ ﭘﻴﭽﻴﺪﻩ ﺍﺳﺖ.&= #65261; ﺍﻳﻨک ﻨﻴﺰﺻﻮ= 5197;ﺕ ﻣﻴﮕﻴﺮﺩ.ﻭ ﺩﻭ = ﻗﺮﻥ ﭘﻴﺶ ﺑﺨﻮﺑﻰ ﺩ&= #65197; ﺍﺭﻭﭘﺎ ﻭﺣﺘﻰ &= #65193;ﺍﻧﺸﮕﺎﻩ ﻫﺎ ﻣﻄﺮﺡ ﺑﻮﺩ.= ﺯﻳﺮﺍ ﻫﻨﻮﺯ ﺁﻥ ﺭﻭﺍ&= #65253; ﻣﺎﺩﻯ ﻣﻔﺎﺳﺪ &= #65261; ﺷﻬﻮﺗﻬﺎ ﻭ ﭘﻮ&= #65247;کی ﭽﻮﻥ ﺍﻣﺮﻭﺯ ﻧ&= #65208;ﺪﻩ ﺑﻮﺩﻧﺪ.ﺩﻳﺪﺍ&#= 65197; ﻭﺟﻪ ﮐﺮﻳﻢ ﺭﺏ&= #1617;،ﻫﻤﺎﻥ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺍﺳﺖ.ﮔﺮﭼﻪ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩ ﻗﺒﻠﻰ ﻣ&= #65198;ﺍﺗﺐ ﺭبّ اﻟﻔﺼﻞ ﻧA= 262;ﻉ ﺑﺸﺮﻯ ﺑﻮﺩه ا= 5255;ﺪ، ﻭﻟﻰ ﻧﺠﺎﺕ ﺑﺎ = ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﺏّ ﻗﺎﺋ&#= 65250; ﻣﻴﺒﺎﺷﺪ ﻭﺑﻄ&#= 65198;ﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;. ﺩﺭ= ﺑﺎﺭﻩ ﻣﺎﻫﻴّﺖ ﻧﻔس = 5187;ﻴﻮﺍﻧﻰ ﺩﺭﻏﻴﺮ ﺳﺎﻟﮑ&#= 65166;ﻥ، ﺣﺘﻰ ﺍﮔﺮ ﻧﺎﻡ = ﺟﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺭ&= #65261;ﺡ ﺍﻟﻬﻰ ﻳﺎ ﺟﺎﻧ&= #65166;ﻥ ﺩﺍﺭﺩ. ﮔﺮﭼﻪ ﺟ= ﺎﻥ ﺭﺍ ﭼﻮﻥ ﻣﻠﺎﻁ = ﺑﻴﻦ ﺁﺟﺮﻫﺎ ﮔﻔﺘﻪ &= #65165;ﻧﺪ،ﮐﻪ ﺩﺭﺳﺖ ﻧﻴﺴﺖ.ﮐ&= #65258; ﻫﺮ ﺳﻠّﻮﻝ ﻳﺎ &= #65153;ﺟﺮ ﺑﺪﻥ ﺍﻧﺴﺎﻧﻰ&#= 1548;ﺧﻮﺩ ﻧﻴﺰ ﺭﻭﺡ ﻣﺴﻘ&= #65246; ﺩﺍﺭﺩ.ﻭ ﻫﺮ ﺃﺗ= ﻢ ﺍﻳﻦ ﺳﻠّﻮ= ﻝ ﻧﻴﺰ ﺭﻭﺡ ﺩﺭ ﺣ= ﺎﻝ ﺗﮑﺎﻣﻞ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ.چه ﺪﺭ ﺳ&#= 65248;ّﻮﻝ ﺯﻧﺪﻩ ای ﺑﺎﺷ= 5194; ﻳﺎ ﻣُﺮﺩﻩ.ﻭ ﺍ&= #64404;ﺮ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65197;ﺍ ﻣثالی گفتند &#= 64380;ﻮﻥ ﺩﺭ ﺟﺴﻢ ﻣثاﻟ= 5264; ﻭﻣﻠﮑﻮﺗﻰ ﺭﻭ&#= 65185; ﻣﻮﺟﻮﺩ ﺍﺳﺖ.ﮐ&= #65258; ﻣﺎﻫﻴّﺖ ﺃﺗﻤ= 5264; ﻭ ﻧﺎﺳﻮﺗﻰ ﻧﺪ&= #65165;ﺭﺩ.ﻣﮕﺮ ﻫﻤﺎﻥ ﻭﺍﺣﺪﻫ&#= 65166;ﻯ ﺳﺎﺯﻧﺪﻩ ﻣﻮﺟ&#= 65262;ﺩ ﻣﻠﮑﻮﺗﻰ ﮐﻪ ﺃ&= #1579;یرﻯ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﺭﻭ= ﺡ ﺍﻟﻬﻰ ﺷﺪﻩ ﺑﺎ&= #65207;ﺪ،ﻣﺎﻫﻴّﺖ ﻫﺮ ﻭﺍﺣﺪ ﺗﺸﮑ&= #65268;ﻞ ﺩﻫﻨﺪﻩ ﺭﻭﺡ ﺍ&= #65247;ﻬﻰ،ﺍﺯ ﺟﻨس ﻋﻘﻞ ﻭﻧﻮ&#= 65197; ﮔﻔته اﻧﺪ.ﺑﺎA= 199; ﺍﺯ ﻫﻤﺎﻥ ﻭﺍﺣ&= #65194;ﻫﺎﻯ ﺟﻬﺎﻥ ﺟﺒﺮﻭﺗ&#= 65264; ﺍﻭﻝ ﻣﻴﺒﺎﺷﺪ&#= 1548;ﮐﻪ ﻳﻚ ﻣﺎﺩﻩ ﺗﺤﺖ = ﺃثیرﻯ ﺍﺳﺖ.ﻭﻫﺮ ﻭﺍﺣ&= #65194;ﻯ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﻓﺮﺩﻯ ﺧﻮﺩ،ﻭ= 5183;ﻤﻌﺎ ﺩﺭ ﻳﻚ ﻣﻮﺟﻮﺩ&= #1548;ﭼﻪ ﺭﻭﺡ ﺑﺎﺷﺪ ﻳﺎ = ﻧﻔس ﺣﻴﻮﺍﻧﻰ،ﻭ ﻳ= 5166; ﺑﺪﻥ ﻣﺎﺩﻯ ﺩﺭ&= #65187;ﺎﻝ ﺗﮑﺎﻣﻞ ﻓﺮﺩﻯ &= #65261; ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﺟﻤﻌﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﻫﺮﻳﻚ ﺍﺯ ﺟﻬﺎ&= #65253; ﻣﻮﺟﻮﺩﺍﺕ ﺩﺭ &= #65259;ﺮ ﻋﺎﻟﻢ ﻭﺟﻮﺩﻯ &= #65255;ﺎﺳﻮﺗﻰ ﻭﻣﻠﮑﻮﺗﻰ ﻭ ﺟ&= #65170;ﺮﻭﺗﻬﺎ،ﺑﺎʋ= 99; ﺩﺭ ﺣﺎﻝ ﻭﺣﺪﺕ = ﻭﺟﻮﺩ ﺑﺎ ﻣﺮﺍﺗﺐ ﺑﺎ&= #65247;ﺎﺗﺮ ﻫﺴﺘﻨﺪ.ﻣﻤﮑﻦ &= #65165;ﺳﺖ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﺼ&= #65262;ﺭ ﻭ ﺑﻴﻨﺶ ﻣﺎﺩﻯ = ﻭ ﻣﺤﺪﻭﺩ ﺧﻮﺩ،= 5235;ﺮﺽ ﻭﺟﻮﺩ ﭼﻴﺰﻯ ﺭ&= #65165; ﺑﮑﻨﺪ.ﮐﻪ ﺍﺯ ﺟ= ﺰﺋﻴّﺎﺕ ﻫﺮﻳﻚ ﺯﻧﺪﻩ،= 5255;ﺘﻮﺍﻧﺪ ﺗﺼﻮﺭ ﮐﻨﺪ. ﻭ ﺍ= ;ﮔﺮﻣﻴﮕﻮﺋﻴﻢ ﺩﺭ ﻫﺴﺘﻰ</s= pan> &#= 65231;ﻴﺮ ﺍﺯ ﺧﺪﺍ ﺑﺎ ﻫﻤ= ﺎﻥ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﻭﻳﺎ ﻧﻮﺭ ﺍﻟﺄ&= #65255;ﻮﺍﺭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ، ﻳﺎ ﺭ&#= 65167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺑﺮ&#= 65165;ﻯ ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑ&= #65166;ﻣﻠﻰ،ﮐﺴﻰ ﺩﺭ ﻫﺴﺘﻰ ﻧﻴﺴ&= #65174;. ﺣﻘﻴﻘﺖ ﺩﺭ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩ همه ﻫﺴA= 176;ﻰ،ﺍﺯ ﮐلّ هاﻯ ﺩﺍﺭʋ= 65;ﻯ ﺍﺟﺰﺍء ﮐﻪ ﻫﺮ &= #65183;ﺰﺋﻰ ﺧﻮﺩ ﮐﻠّﻰ ﺍﺳ&#= 65174;،ﻭ ﻳﺎ ﻫﺮ ﮐﻠّﻰ ﮐ&= #65258; ﺑﺎﺯ ﺧﻮﺩ ﺟﺰﺋ&= #65264; ﺩﺭ ﻳﻚ ﮐﻠّﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺳﺖ.ﮔﻮﺋﻰ ﺗﻤ&= #65166;ﻡ ﻫﺴﺘﻰ ﭼﻮﻥ ﻃﺒ&= #65240;ﺎﺕ ﭘﻮﺵ ﭘﻴﺎﺯ ﺩﺭ = ﻳﻚ ﻭﺍﺣﺪ ﻫﺴﺘﻨﺪ. = ﻭﻟﻰ ﻫﺮ ﻃﺒﻘﻪ ﺟﺰﺋ&= #65264; ﻣﺴﺘﻘﻞ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﻫﻤﺎ&#= 65253; ﻃﻮﺭ ﮐﻪ ﻫﺮ ﻃﺒ= ﻘﻪ ﭘﻴﺎﺯ ﺟزء ﺩﺭ &#= 64400;ﻞ ﺍﺳﺖ.ﺑﺎﺯ ﺧﻮﺩ = ﮐﻠّﻰ ﺍﺯ ﺳﻠّﻮﻟﻬﺎ= 5263; ﺁﻥ ﺑﺎﺷﺪ.ﻭ ﻫﺮ= ﺳﻠﻮﻙ ﺍﺯ ﺗﺮﮐﻴﺒﺎﺕ &= #65193;ﺍﺧﻠﻰ،ﮐﻪ ﺳﺮﺍﺳﺮ ﻣﺴﺘﻘ&#= 65246; ﺩﺭ ﺗﮑﺎﻣﻞ ﺧﻮ&= #65193;،ﻭ ﺷﺮﻳﻚ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﮐﻞّ ﺧﻮﺩ. ﺯﻳﺮ&= #65165; ﺁﻥ ﮐﻞ ﺑﺎﻳﺪ ﺩ= ﺭ ﺟﺰﺋﻰ ﺑﺎﺷﺪ، &#= 64400;ﻪ ﮐﻞّ ﺑﺎﻟﺎﺗﺮ &#= 65197;ﺍ ﺑﮑﻤﺎﻝ ﺑﺮﺳﺎ&#= 65255;ﺪ.ﻭ ﻫﻨﻮﺯ ﻫﻢ ﮐﺎﻣ&= #1604; ﻨﺸﺪه اﺳﺖ. ﺑﺮ&#= 65165;ﻯ ﻫﻤﻴﻦ ﺍﺳﺖ ﮐﻪ = ﺗﺼﻮﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺑ&= #65200;ﺭﮒ ﺩﺭ ﮐﻞّ ﺍﻟﻠﻪ&#= 1548; ﮐﻪ ﺩﺭ ﻫﺴﺘﻰ ﻏ= ﻴﺮ ﺍﺯ ﺧﺪﺍ ﻧﺒﺎﺷ&= #65194;،ﺑﺴﻴﺎﺭ ﺳﺨت ﺒﺮﺍﻯ ﺍﻧ&#= 65204;ﺎﻥ ﺟﺪّﻯ ﺍﺳﺖ،ﮐA= 258; ﺗﻔﮑّﺮ ﻣﺘﺎﻓ= 5268;ﺰﻳکی ﻮ ﻋﺮﻓﺎﻥ ﺷﻬﻮ&= #65193;ﻯ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;.<o:p></o:p> = 5165;ﺣﺴﺎس ﻭﺟﻮﺩ ﺭﻭﺡ ﺳﺎ&= #65169;ﻘﻪ ﺍﻯ ﺑس ﺩﻭﺭ ﺩﺭ = ﺗﺎﺭﻳﺦ ﺩﺍﺭﺩ.ﮐﻪ ﺗﺼﻮ&= #65197;ﺍﺕ ﻭﻫﻤﻰ ﻭ ﺧﺮﺍﻓ&= #65264;،ﻭ ﺷﺎﻳﺪ ﺩﺭﺳﺖ ﻭ&= #65247;ﻰ ﺍﺑﺘﺪﺍﺋﻰ،ﺩA= 197; ﻣﺮﺩﻡ ﺑﺴﻴﺎﺭ &= #65203;ﺎﺩﻩ ﺑﺪﺍﺋﻰ،ﮐﻪ ﺩ= 5197; ﻓﺼﻮﻝ ﺍﻭﻟﻴﻪ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ&#= 1548; ﺩﺭﺳﺖ ﺑﻮﺩه ب= 575;ﺷﺪ.ﻭﺷﺎﻳﺪ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﺑ&= #65166;ﺯ ﺗﺼﻮﺭﻯ ﺑﺴﻴﺎ&#= 65197; ﻧﺎﺩﺭﺳت اﺯ ﻧ= 5224;ﺮﻣﺎ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ = ﮔﻔﺖ ﺑﺮﺍی ﺁﻥ ﻧﻮﻉ &= #65193;ﺭﺳﺖ ﺍﺳﺖ.ﻭ ﺑﺮﺍﻯ ﺍ= ﻧﻮﺍﻉ ﺑﺎلاﺘﺮ ﻫﺮﻳA= 242; ﺩﺭﻙ ﻫﺎﻯ ﺧﻮﺩ = ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭ ﺑﺸﺮ = ﻣﻌﻤﻮﻟﻰ،ﻗﺎA= 193;ﺭ ﺑﺪﺭﻙ(ﻭﺣﺪﺕ ﻭ&= #65183;ﻮﺩ)ﻫﺴﺖ.ﺩﺭ ﺑﺤث ﺷﻬﻮﺩ ﺗﺠ&#= 65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﮔﻔته ایم ،ﮐﻪ ﻫﺮ ﭘA= 268;ﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65169;ﺸﺮﻯ،ﮐﻪ ﮐﺸﻒ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪﻯ ﻣﻴﮑﻨﺪ،ﺧﻮﺩA= 205; ﺻﺎﺣﺐ ﺗﺠﺴّﻢ &#= 65165;ﻧﺴﺎنی ﺸﻬﻮﺩ ﻗﺒﻠﻰ ﺭ&= #65165; ﻣﻴﻴﺎﺑﺪ.ﮐﻪ ﻣ&= #65188;ﻤﺪ ﺧﻮﺩ ﻣﺼﻄﻔﻰ،= 5261;ﻣﺴﻴﺢ ﺧﻮﺩ ﻣﺮﺗﻀﻰ، &#= 65261; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65191;ﻮﺩ ﻗﺎﺋﻢ ﺧﻮﺍﻫﺪ &= #65207;ﺪ.ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺍ&= #65261; ﺭﺍ= ﻣﻴﻴﺎ= ;ﺑﺪ. ﻭ ﺍﮔﺮ ﺍﻳﻦ ﺗﺠ= ﻠّﻴﺎﺕ ﺭﺍ ﮐﻪ ﺍﻟﮕﻮ ﻫ= ﺴﺘﻨﺪ،ﻭ ﺍﺯ ﻣﺮﺍﺗﺐ ﻓﻌ&= #1617;ﺎﻝ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﻨﺪ،ﮔʌ= 62;ﺋﻰ ﺑﺎ ﮐﺎﺷﻔﺎﻥ ﺗ&= #65184;ﻠّﻴﺎﺕ ﺧﻮﺩ،ﺗﻮﻟﺪﻯ = 5193;ﺭ ﺟﻬﺎﻥ ﻣﻴﻴﺎﺑ&#= 65256;ﺪ. ﻭ ﻟﺬﺍ ﻣﻬﺪﻯ ﺭ= ﺍ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﮕﻮﻳﻨﺪ.ﻭ ﻣ&= #65188;ﻤﺪ ﺧﻮﺩ ﻧﻮﺭ ﻣﺼﻄ&= #65236;ﻮﻯ ﻣﺠﺴّﻢ ﺩﺭ ﺍﻭ &= #65251;ﻴﺸﻮﺩ.ﺍﻟﺒﺘ= 5258; ﺍﻟﮕﻮﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ،ﻭ ﺑﻴ= 5208;ﺘﺮین ﻤﻰ ﻳﺎﺑﻨﺪ.ﮐﻪ = ﭼﻮﻥ ﺟﺒﺮﺋﻴﻞ ﺑﻤﺤ&#= 65252;ﺪ ﻣﻴﮕﻮﻳﺪ، ﻣﻦ &#= 65175;ﻮﺍﻥ ﺍﺳﺮاء ﻭﻣﻌﺮA= 165;ﺝ ﺑﺎ ﺗﻮﺭﺍ ﺩﺭ ﻋ= ﺮﺵ ﺭﺣﻤﺎﻥ ﻧﺪﺍﺭ&#= 65249;،ﮐﻪ ﺑﺎﻟﻬﺎﻳﻢ ﻣﻴ&#= 65204;ﻮﺯﺩ.ﮐﻪ ﺣﺘﻰ ﻋﻘﻠﺶ ﻫﻢ = ﻣﻴﺴﻮﺯﺩ.ﻭﻟﻰ ﺑﻌﺪ ﺍﺯ ﺗﺠﺴّ&#= 65250; ﺍﻳﻦ ﺍﻟﮕﻮ ﺩﺭ = ﺟﻬﺎﻥ، ﺩﺭ ﻳﻚ ﺍﻭﻟﻰ ﺍ= ﻟﻌﺰﻡ، ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﻫﺴﺖ. ﮐﻪ ﮐﺎﻣﻠ= ﺎﻥ ﺁﻥ ﺍﻭﻟﻰ ﺍﻟﻌ&= #65200;ﻡ ﺑﺪﺍﻥ ﻣﻴﺮﺳﻨ&#= 65194;.ﻭ ﺗﺎ ﺃﺑﺪ ﺗﻤﺎﻡ = ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ = ﺟﻤﺎﺩﻯ ﻭ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴ= ﻮﺍﻧﻰ ﺑﺘﺮﺗﻴﺐ ﮐﻪ ﺍ&= #65199; ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺑﺎﻟﺎ ﺁﻣﺪﻧﺪ&#= 1548;ﺑﺎﻳﺪ ﺑﻬﻤﻴﻦ ﺍﻟﮕﻮ&#= 65263; ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﺸ&= #65198;ﻳّﺖ ﺧﻮﺩ ﺑﺮﺳﻨﺪ.<s= pan dir=3DLTR> ﮔﻮﺋﻰ ﻫﺮ= ﺗﺠﻠّﻰ ﺍﻟﻬﻰ،ﺩﺍﺭﺩ = 5165;ﻓﺮﺍﺩ ﺧﻮﺩﺭﺍ ﻣﺪﺍﻡ &= #65193;ﺭ ﺟﻬﺎﻦ ﺩﺭ ﺗﻮﻟ&= #65194; ﺩﻭﻡ ﺍﻟﻬﻰ،ﻭ= 5169;ﺮﺧﻰ ﺭﺍ ﺑﺪﻭﻥ ﺗﻮﻟ&= #65194; ﺩﻭﻡ ﺍﻟﻬﻰ ﺑﺠ&= #65260;ﺎﻥ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65251;ﻴﮑﻨﺪ ﮐﻪ ﺍﻧﺤﺼﺎﺭ ﺭ&= #65183;ﻌﺖ ﮐﺮﺩﻩ ﺩﺭﻋﺼﺮ&#= 65261;ﻟﺎﻳﺖ ﻣﻬﺪﻯ ﺗﺠﻠّی = 575;ﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺭﺣﻤ&#= 65166;ﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻠّ= 5264; که ﻘﺒﻠﺎ ﺑﻮﺩ= 5257;،ﻭﺍﺟﺰﺍﺋﻰ ﮐﻪ ﺑﻌﺪﺍ ﻣﻴﻴ&= #65166;ﺑﺪ.ﻭﻟﻰ ﮐﻠّﻴﺎﺕ ﺍﻭ ﻫ&#= 65252;ﭽﻨﺎﻥ ﻫﻤﺎﻥ ﺑﻮﺩﻩ ﮐ&= #65258; ﻫﺴﺖ.ﺑﻌﺪﻫﺎ ﺑ&= #65208;ﺮ ﺑﺎ ﮐﻤﻚ ﭘﻴﺸﺮ&= #65235;ﺖ ﻋﻘﻞ ﻓﺼﻞ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻭ ﻧﻈﺮﻳّﺎﺕ ﺃﻧ= 5170;ﻴﺎ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺯﻣﺎﻥ،ﺑﻴﺸﺘA= 198; ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺡ = ﻓﮑﺮ </spa= n>ﮐﺮﺩﻧﺪ.ﻭ ﺣA= 176;ﻰ ﺑﺎﺣﻀﺎﺭ ﺍﺭﻭ&#= 65165;ﺡ ﭘﺮﺩﺍﺧﺘﻨﺪ.ﮐ&#= 65258; ﻣﺪﺍﻡ ﺭﻭﺵ ﺍﺣ&= #65216;ﺎﺭ ﻋﻠﻤﻰ ﺗﺮ ﺷﺪ.ﮐ= ﻪ ﺩﺭﺩﻭ ﻗﺮﻥ ﮔﺬ&= #65207;ﺘﻪ،ﺩﺍﻧﺸﮕʋ= 66;ﻫﻬﺎﻯ ﺍﺭﻭﭘﺎ ﻭﺍﻣﺮ&#= 65267;ﮑﺎ،ﺑﻌﻠﻢ ﺍﺳﭙﺮﻳﺘﻮﺍﻟ= 5268;ﺴﻢ ﭘﺮﺩﺍﺧﺘﻨﺪ.ﻭ&#= 64404;ﺰﺍﺭﺷﺎﺕ ﻓﺮﺍﻭﺍن اﺯ ﺍ= 5197;ﻭﺍﺡ ﺳﺮﮔﺮﺩﺍﻥ ﺩﺭ&#= 65251;ﻠﮑﻮتها داده اند. ﺍﺭﻭ= ;ﺍﺣی که هنوﺯﭘﺬﻳﺮ= ;ﺵ ﺳﺮﻧﻮﺷﺖ ﺟﻬﻨ&#= 1617;ﻢ ﭼﻬﺎﺭﻡ ﺧﻮﺩﺭ&#= 65165; ﻧﮑﺮﺩه اﻧﺪ،ʄ= 00;ﻪ ﺑﻨﺴﺦ ﻭﻣﺴﺦ ﺣ&= #65268;ﻮﺍﻧﻰ ﺩﺭ ﺑﻴﺎﺑﻨﺪ. ﻭ= ﺯﻣﺎﻥ ﺩﺭﺍﺯﺗﺮﻯ ﺩﺭ &= #65183;ﻬﻨّﻢ ﺳﻮﻡ ﻣﻠﮑﻮﺗﻰ &= #65191;ﻮﺩ،ﺍﺯﻫﺮ ﻧﺎﺭ ﻭ ﻧﻮﺭﻯ،&#= 65197;ﻭﺯﻫﺎ ﻣﻴﺴﻮﺯﻧﺪ ﻭ ﺷ&= #65170;ﻬﺎ ﺩﺭ ﺗﺎﺭﻳﮑﻰ ﻣ&= #65268;ﺘﺮﺳﻴﺪ. ﻭ ﺣﺘﻰ ﮔﻔﺘﻪ ﺷ= ﺪﻩ ﮐﻪ ﮔﺮﮔﻬﺎ ﺍﺭ&= #65261;ﺍﺡ ﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ = ﻭﺑﺂﻧﻬﺎ ﺣﻤﻠﻪ ﻣﻴﮑﻨن= 583;.ﻭﻣﺎﺩﻩ ﻭﺟﻮﺩﻯ ﺍﻳﻦ ﺍ&= #65197;ﻭﺍﺡ، ﻫﻤﺎﻥ ﻣﺎﺩﻩ ﺍ&= #1579;یرﻯ ﻣﻠﮑﻮﺗﻰ ﺍﺳﺖ&#= 1548; ﮐﻪ ﺭﻗﻴﻖ ﺗﺮ ﺍ= ﺯ ﻣﺎﺩﻩ ﻧﺎﺳﻮﺗ&#= 65264; ﺃﺗمی می ﺒﺎﺷʋ= 94;.ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ ﺳﻨﮕ&#= 65268;ﻦ ﺗﺮ ﺍﺯ ﺭﻭﺡ ﺍﻟ= ﻬﻰ ﺷﺪﻩ ﺟﺒﺮﻭﺗﻰ &= #65165;ﺳﺖ.ﮐﻪ ﺁﻧﺮﺍ ﻋﻘﻠﻰ ﻭ&= #65255;ﻮﺭﻯ ﻣﻴﮕﻮﻳﻨﺪ.ﻭ ﺣ&= #65176;ﻰ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺷ&= #65260;ﻮﺩﻫﺎﻯ ﻣﻘﺪﻣﺎﺗﻰ ﭘﻨ&#= 65184;ﮕﺎﻧﻪ ﻧﺨﺴﺘﻴﻦ،ﻋﻮA= 165;ﻟﻢ ﺍﻟﻬﻰ ﻳﮑﻰ ﺑﻬ&= #65176;ﺮ ﺍﺯ ﺩﻳﮕﺮﻯ ﺭﺍ = ﺑﺎﺯ ﺩﺭ ﻣﻠﮑﻮﺕ ﻣﻰ = ﺑﻴﻨﻨﺪ .ﻭﻧﻮﺭ ﻗﺎﺋﻢ ﺩ= ﺭ ﺟﺒﺮﻭﺕ ﺍﻭﻝ ﺍ&= #65203;ﺖ،ﻭ ﻳﺎ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﺭﺍ ﻧﺰﺩﻳﻚ ﺑﺠ&= #65170;ﺮﻭﺕ ﺑﺪﺍﻧﻴﻢ. ﻭﻟﻰ<= /span> </spa= n>ﺩﺭ ﻫﺮ ﺣﺎﻝ= 48;ﺍﻳﻦ ﺗﺤﺪﻳﺪﻫﺎ ﮐﺎ&#= 65197; ﺫﻫﻦ ﺍﻧﺴﺎﻥ،= 5169;ﺮﺍﻯ ﺍﻣﮑﺎﻥ ﺗﺼﻮﺭ&#= 65261; ﻓﻬﻤﻴﺪﻥ ﺍﺳﺖ. = ﻭﺍلاّ ﺳﻴّﺎﻟﻪ ﻫﺴﺘ= 5264; ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭ= ﺟﻮﺩﻯ ﺍﺳﺖ.ﺗﺎ ﻫﺮ ﺭﻭ= ﺣﻰ ﺩﺭ ﮐﺠﺎﻯ ﺍﻳﻦ = ﺳﻴﻞ ﺩﺭ ﺟﺮﻳﺎﻥ ﻭﺳ&= #65268;ّﺎﻟﻪ باشد باز ﺩﺭ ﻭ= ;ﺣﺪﺕ ﻭﺟﻮﺩﻯ ﻗﺮﺍﺭ &= #65193;ﺍﺭﺩ.ﺑﺮﺧﻰ ﺟﻠﻮﺗﺮ ﻭ ﺑﺮﺧ&= #65264; ﻋﻘﺐ ﺗﺮ.ﻭ ﺣﺘﻰ= ﺍﮔﺮ ﻫﺮ ﻭﺍﺣﺪ،ﻣﻮ= 5183;ﻮﺩﻯ ﺗﺤﺖ ﺃثیرﻯ ﺑA= 262;ﺩﻩ ﺑﺎﺷﺪ،ﮐﻪ ﺁﻏ= 5166;ﺯ ﺑﺘﻌﺎﻟﻰ ﺗﺎﺯ&#= 65257;، ﺣﺘﻰ ﺭﺳﻴﺪﻥ ﺑ&= #65256;ﻈﺮ ﺩﺭﺳﺘﻰ ﺩﺭ ﺑﺎ&= #65197;ﻩ ﻫﺮ ﻭﺍﺣﺪ ﻭﺟﻮ&= #65193;ﻯ،ﭼﻪ ﻣﺎ ﺗﺤﺖ ﻧﻮﻉ ﺑ= ﺸﺮﻯ،ﻭﭼﻪ ﻣﺮﺍﺗﺐ ﺧﻮﺏ ﺑ&= #65208;ﺮﻯ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264;،ﺳﻮﺩﻯ ﺑﺮﺍﻯ ﻣﺎ ﻧﺪﺍ&= #65197;ﺩ،ﮐﻪ ﻣﺎﺭﺍ ﺗﮑﺎﻣﻞ &= #65169;ﺪﻫﺪ. ﺍﻳﻨﻬﻢ ﺑﺎﺯﻯ &= #65255;ﻔس ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐ&= #65258; ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻋ&= #65198;ﻓﺎﻧﻰ، ﺻﺎﺣﺐ ﺧﻮﺩﺭﺍ &= #65235;ﺮﻳﺒب ﺪﻫﺪ.ﮐﻪ ﻋﺒﺎﺩ&= #1575;ﺕ انجام ﺷﺪﻩ نو= عی ﺣﺎﻝ ﻭﻗﺖ ﻟﺬﺕ = ﺍﺯ ﺑﻘﻴّﻪ ﻋﻤﺮ </spa= n>ﻣﻴﺒﺎﺷﺪ.ﻭ A= 247;ﺬﺍ ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭ ﻋﻤﻞ ﺩﺭﻭﻟ&= #65166;ﻳﺖ ﻫﺴﺘﻨﺪ،ﮐﻪ ﭼ= 5262;ﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65197;ﺍ ﺑﺒﻴﻨﻨﺪ،ﺁﻧA= 260;ﻢ ﺣﺪّ ﺃﮐثر ﺩﺭ = 5227;ﺮﺵ ﺭﺣﻤﺎﻥ،ﺁﻧﮕA= 166;ﻩ ﺑﻘﻮﻝ ﺧﺪﺍﻭﻧ&#= 65194; ﺩﺭ ﻗﺮﺁﻥ، حق = 5261;ﺻﻒ ﺧﺪﺍ ﺭﺍ دارنž= 3;، ﮔﺮﭼﻪ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﺰﺍﺭ ﺗﻮﺻﻴﻒ &= #65191;ﻮﺩﺭﺍ ﺩﺭﻗﺮﺁﻥ ﮐﺮﺩ&#= 65257;،ﻭﻟﻰ میگوید ﺑﺮﻭﻳ= ﺪ ﻭﺑﺒﻴﻨﻴﺪ، ﺗ= 5166;ﺧﺪﺍﻭﻧﺪ ﺧﻮﺩﺭﺍ ﺑﺸﻤﺎ &= #64380;ﮕﻮﻧﻪ ﻧﺸﺎن ﻤﻴﺪﻫﺪ. &= #65153;ﻧﮕﺎﻩ ﺁﻧﺮﺍ ﺗﻮﺻﻴﻒ &= #64400;ﻨﻴﺪ. ﻳﻌﻨﻰ ﻫﺮﮐس ﻣ&#= 65268;ﺘﻮﺍﻧﺪ ﺁﺧﺮﻳﻦ ﺷﻬﻮﺩ &= #65175;ﺠﻠّﻰ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65175;ﻮﺻﻴﻒ ﮐﻨﺪ.ﺑﺎ ﺁﻧﭽﻪ = ﮐﻪ ﺩﺭ ﺻﺤﻨﻪ ﺷﻬﻮ&= #65193;ﻯ ﺁﻥ،ﺷﻬﻮﺩ ﺗﺠ= 5248;ّﻰ ﺍﻟﻬﻰ ﺩﻳﺪﻩ ﻳ&= #65166; ﻓﻬﻤﻴﺪﻩ ﺍﺳﺖ.&= #65261;ﺗﻮﺻﻴﻒ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65207;ﺎﻫﺪﺍﻥ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253;،ﺗﻨﻬﺎ ﺍﻳﻦ ﻓﺎﻳﺪﻩ ﺭ&= #65165; ﺩﺍﺭﺩ.ﮐﻪ ﺩﻳﮕ&= #65198;ﺍﻥ ﺭﺍ ﺗﺸﻮﻳﻖ ﺑﺪ&= #65267;ﺪﻥ ﻭ ﺑﺎ ﮐﻤﻚ ﺑﺪﺭ= ﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳ&#= 65194;.ﻭ ﺍﺣﻀﺎﺭﺍﺭﻭﺍ= 5185; ﻭ ﭘﺎﺳﺨﻬﺎﻯ ﺁ&= #65255;ﻬﺎ ﺑﺮﺍﻯ ﺍﺣﻀﺎﺭ &= #64400;ﻨﻨﺪﮔﺎﻥ، ﺑﺎﺯ ﻣﺮﺍﺗﺒﻰ &= #65231;ﻴﺮ ﺍﻟﻬﻰ ﺩﺭ ﻣﻠﮑ&= #65262;ﺕ ﺑﺎ ﻧﻔس ﺍﻣّﺎ= 5197;ﻩ ﺍﺣﻀﺎﺭ ﮐﻨﻨﺪ&#= 64404;ﺎﻥ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭ&#= 65193;.ﻋﻤﻠﺎ ﺁﺭﺯﻭﻫﺎﻯ ﻏﻴ&#= 65198; ﺍﻟﻬﻰ ﻫﺮ ﺩﻭ ﻃ= ﺮﻑ ﻣﻄﺮﺡ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭ ﺍﺣﻀﺎﺭ ﺍﺭﻭﺍ&#= 65185; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻤﮑﻦ ﻧﻴﺴﺖ.ﻣ&= #64405;ﺮ ﻓﺮﺿﺎ ﺍﺣﻀﺎﺭ &= #64400;ﻨﻨﺪﻩ،ﺧﻮﺩ ﺭﻭﺡ ﻭﺗﻌﺎﻟﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65261; ﻟﺬﺍ ﭘﻴﺎﻣﺒﺮ &= #65251;ﻴﮕﻮﻳﺪ،ﮐﻪ ﺷﻴﻄﺎﻥ ﻳﻌﻨﻰ</= span> ﻫﺮﻧﻔس ا&#= 65251;ّﺎﺭﻩ،ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗﻤثّ= 04; ﻭﺗﺠﺴّﻢ ﻭﺗﺨﻴّﻞ ﻭ ﻧﻘ&#= 1588; ﻤﺮﺍ ﺩﺭ ﺭؤﻳﺎ&#= 65259;ﺎﻯ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﺑﻨﻤﺎﻳﺪ. ﻭﻟﻰ = ﻭﻗﺘﻰ ﺭﻭﺣﻰ ﺑﮑﻤﺎﻝ &= #65251;ﻌﺎﺩﻝ ﮐﻤﺎﻝ ﻣﻘﺎﻡ ﻣ&= #65212;ﻄﻔﻮﻯ، ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ ﺭﺳﻴﺪ،= 5153;ﻧﮕﺎﻩ ﺣﻀﻮﺭ ﺻﻮﺭﺕ ﻣ&= #65212;ﻄﻔﻮﻯ ﻣﻴﺴّﺮ ﻣﻴﺸﻮ= 5193;.ﮔﻮﺋﻰ ﺳﺎﻟﻚ ﺍﺣﻀﺎﺭ &= #64400;ﺮﺩﻩ،ﻭﻳﺎ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮ&#= 65263; ﻧﺰﻭﻝ ﺷﺐ ﻗﺪﺭ&= #65263; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﮐ&= #65198;ﺩﻩ ﺍﺳﺖ.ﭼﻪ ﺭﻭﺡ ﺳ= ﺎﻟﻚ ﺑﻤﻌﺮﺍﺟﻰ ﺑﺎ&#= 65247;ﺎ ﻣﻴﺮﻭﺩ،ﻭ ﻳﺎ &#= 65267;ﻚ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻧ&= #65200;ﻭﻟﻰ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65207;ﺎﻳﺴﺘﻬﺎﻯ،ʋ= 93;ﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺗﺠ&= #65248;ّﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﻔ&= #65198;ﺽ ﺍﻣﮑﺎﻥ ﺍﺣﻀﺎ&#= 65197; ﺍﺭﻭﺍﺡ ﺍﻭﻟﻴ&#= 65166; گذﺷﺘﻪ، ﻧﺒﺎʌ= 67;ﺪ ﺗﺼﻮﺭ ﮐﺮﺩ،ﺯ= 5251;ﺎﻥ ﺑﺸﺮﻯ ﺳﺎﺑﻖ، &#= 65169;ﺎ ﻣﻌﻘﻮﻟﺎﺕ ﭘﻴ&#= 65208;ﻴﻦ ﺧﻮﺩ ﺻﺤﺒﺖ ﮐﻨ&= #65194; ﮐﻪ ﺍﮔﺮ ﺻﺤﺒﺘ&= #65264; ﺷﻨﻴﺪﻩ ﺷﻮﺩ ﻋ&= #65252;ﻠﺎ ﺍﻟﻬﺎﻣﻰ ﺍﻟﻬ&#= 65264;،ﺍﺯ ﻳﻚ ﻣﻘﺎﻡ ﺗﺠﻠ&= #1617;ﻰ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5165;ﺣﻀﺎﺭ ﮐﻨﻨﺪﻩ ﺷﺎﻳﺴ&#= 65176;ﻪ ﺭﻭﺣﻰ ﺍﺳﺖ ﺁﻧ&= #65260;ﻢ ﻃﺒﻖ ﻣﻌﻤﻮﻟﻰ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺰﺑﺎﻥ &= #65203;ﻤﺒﻮﻟﻴﻚ ﻭﻧﻤﺎﻳﺶ ﺩﺭ ﺻ&= #65188;ﻨﻪ ﺭؤﻳﺎ ﺣﺮﻑ ﺧﻮ&#= 65193; ﺭﺍ ﻣﻴﺰﻧﻨﺪ،= 5175;ﺎ ﺷﺎﻫﺪ ﻭﻣﺸﻬﻮ&#= 65193; ﺁﻧﻬﺎ،ﭼﻪ ﻓﻬ= 5250; ﻭ ﺑﺮﺩﺍﺷﺘﻰ ﮐ&= #65256;ﺪ . ﻣﻴ= ﺨﻮﺍﻧﺪﻡ ﮐﻪ ﺩﺭ ﺳﺎﻝ1867 ﺭﻳﺨﺘ&#= 65254; ﺑﺎﺥ ﺍﻃﺮﻳﺸﻰ،ﺍﺯ = 5165;ﻣﮑﺎﻥ ﺩﻳﺪﻥ ﺍA= 251;ﻮﺍﺝ ﺧﺎﺭﺝ ﺷﺪﻩ ﺍﺯ = ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﮐﺮ&= #65193;.ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﺯ ﺑ= ﺪﻥ ﻫﺮ ﻣﻮﺟﻮﺩ ﻭ ﺣ= ﺘﻰ ﻫﺮ ﺃﺗﻤﻰ ﺳﺎﻃ&= #65226; ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻣ&= #65166; ﺁﻧﺮﺍ (ﻓﺮﮐﺎﻧ&= #1587; ﻭﺟﻮﺩﻯ) ﺁﻥ ﻣﻮ= ﺟﻮﺩ می ﻨﺎﻣﻴﻢ، ﺍ@= 400;ﻨﻮﻥ ﺳﺘﺎﺭﻩ ﺷﻨﺎﺳ&#= 65166;ﻥ ﻧﻮﺭﺭﺳﻴﺪﻩ ﺍ&#= 65199; ﺳﺘﺎﺭﻫﺎﻯ ﺭﺍ&#= 1548;ﺩﺭ ﻣﻨﺸﻮﺭ ﺗﺤﻠﻴ&#= 65246; ﺭﻗﻴﻖ ﻣﻴﮑﻨﺪ.&= #65261;ﺧﻄﻰ ﺍﺯ ﺭﻧﮕﻬﺎﻯ ﮐ&= #65256;ﺎﺭ ﻫﻢ ﻣﻴﻴﺎﺑﻨﺪ&#= 1548; ﮐﻪ ﺩﺭ ﻓﺎﺻله هائی ﺗﺎﺭﻳﻚ ʋ= 65;ﺳﺖ.ﺁﻧﮕﺎﻩ ﺍﺯ ﺍﻳﻦ ﺭﻧﮕﻬ&= #65166;،ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﻓﻠﺎﻥ ﺳﺘﺎ&= #65197;ﻩ ﭼﻪ ﻭﺿﻌﻰ ﺩﺍﺭ&= #65193;. ﻭ ﻳﺎ ﺣﺘﻰ ﺩﺭ ﻋ= ;ﻠﻢ ﺷﻴﻤﻰ ، ﻫﺮ ﻋﻨ&= #65212;ﺮﻯ ﺭﺍ ﺍﮔﺮ ﺩﺍﻍ ﻭ= ﺁﺗﺸﻴﻦ ﮐﻨﻴﻢ،ﻧﻮﺭ ﺁ= 5253; ﺩﺭ ﺗﺤﻠﻴﻞ ﺩﺭ = ﻣﻨﺸﻮﺭﻫﺎﻯ ﻋﻠﻤﻰ،ﺭﻧﮓ ﺧ= 5166;ﺹ ﻭﻭﺿﻮﺡ ﻣﺨﺼﻮ&#= 65209; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﻭﻧﻈﺎﻡ ﺭﻧﮕﻬﺎﻯ ﻣﺨﺘ&#= 65248;ﻒ ﺍﺯ ﻫﺮ ﻋﻨﺼﺮ ﻳ= ﺎ ﻣﺮﮐﺒﺎﺕ ﺩﻳﺪ&#= 65257; ﻣﻴﺸﻮﺩ.ﻭ ﻗﺎﺑ&= #65246; ﻋﮑس ﺑﺮﺩﺍﺭﻯ &#= 65165;ﺳﺖ،ﮐﻪ ﻓﺮﮐﺎﻧﺴﻬﺎﺋ= 5264; ﺍﺯ ﺍﻣﻮﺍﺝ ﻧﻮ&= #65197;ﻯ ﻫﺴﺘﻨﺪ.ﻭﺣﺘﻰ &= #65193;ﻭ ﻣﻮﺟﻮﺩ ﻳﮑﺴﺎ&#= 65253; ﺩﺭ ﻋﻨﺼﺮ ﺑﺎ یک ﻣﺎﻫﻴّﺖ،ᥴ= 9;ﺎﺯ ﻓﺮﮐﺎﻧس ﻭ ﻧﻈ&#= 65166;ﻡ ﺭﻧﮕﻬﺎﻯ ﻣﻨﺸ&#= 65262;ﺭﻯ ﺗﻔﺎﻭﺗﻬﺎ ﺑﺎ&#= 65259;ﻢ ﺩﺍﺭﻧﺪ. ﺑﻌﺪﻫ&= #65166; ﮐﺎﺭﻝ ﺩﻭﭘﻞ ﺍ&= #65267;ﻦ ﺍﻣﻮﺍﺝ ﺭﺍ ﺗﺄ&= #65267;ﻴﺪ ﮐﺮﺩ،ﻭ ﺁﻧﺮﺍ ( = ﺍﻭﺩ) ﻧﺎﻣﻴﺪ.ﮐﻪ ﺩﺭ = ﺯﺑﺎﻥ ﺳﻨﺴﮑﺮﻳﺖ ﺑﻤ&#= 65228;ﻨﻰ (ﺁﺗﺶ ﺯﻧﺪﮔﻰ) ﺍ= ;ﺳﺖ.ﭘﻴﺎﻣﺒﺮ ﻧﻴﺰ ﺍﺯ( ﺁﺗﺶ ﻋ= ;ﻤﻮﺩ) ﭼﻮﺏ ﻳﺎ ﺟᥴ= 6;ﻥ ﻭ ﻋﺎﺩﺍﺕ،ﺗﺎ= 5183;ﻬﻞ ﺳﺎﻟﮑﻰ ﺍﺳﺘﻘ&#= 65166;ﻣﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺗ&= #65206; ﺑﺎ ﺗﻴﺮﮔﻰ ﺩﺍ&= #65197;ﺩ.ﻭ ﺣﺘﻰ ﺍﻭﺩ ﺭﺍ ﺭ= ﺑﻂ ﺩﻫﻨﺪﻩ ﺟﺴﻢ ﻭ&= #65197;ﻭﺡ ﮔﻔﺘﻨﺪ.ﻫﻤﺎﻥ &= #64400;ﻪ ﻋﺮﻓﺎ ﺁﻧﺮﺍ ﺭ&= #65165;ﺑﻂ ﺟﺴﻢ ﻧﺎﺳﻮﺗﻰ &= #65261;ﺟﺴﻢ ﻣثاﻝ ﻣﻴﮕﻮﻳA= 256;ﺪ،ﮐﻪ ﻧﺒﺎﻳﺪ ﺍﻟﺘﺼ&#= 65166;ﻕ ﺩﻭ ﺟﺴﻢ ﺩﺭﻫﻢ = ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻡ.ﮐ&= #65258; ﻳﮑﻰ ﺩﺭ ﻣﺮﮒ ﺯ= ﻳﺮ ﺧﺎﻙ ﻣﻴﺮﻭﺩ،= 5261; ﺩﻳﮕﺮﻯ ﺑﻌﻮﺍ&#= 65247;ﻢ ﺍﻟﻬﻰ.ﻭ ﻳﺎ ﺍﻳ= ﻦ ﺍﻭﺩ( ﺟﺴﻢ ﻗﺎﻟ= ﺒﻰ)،ﭼﻴﺰﻯ ﺑﻴﻦ ﺩﻭ ﺟﺴﻢ ﺑ= ﺎﺷﺪ ﮐﻪ ﺣﺘﻰ ﺑﺮﺧﻰ = ﺁﻧﺮﺍ ﺑﻤﺪﺕ ﻳﻚ ﻫﻔﺘ&= #65258; ﺩﻭﺭﺍﺩﻭﺭ ﻗﺒ&#= 65198; ﻣﺪﻓﻮﻥ ﻣﻴﮕﻮ&#= 65267;ﻨﺪ ﻳﺎ ﺩﻳﺪه اﻧﺪ &#= 1705;ه ﺒﻴﻨﻨﺪﻩ ﻫﺎ،= 5165;ﺣﻮﺍﻝ ﻧﻔﺴﺎﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﻋﻤﻠﺎ ﻣﻰ ﺑﻴﻨ&= #65256;ﺪ.ﺍﮔﺮ ﻣثلا ﺩﺭ ﻗﺒﺮA= 203;ﺘﺎﻥ ﺷﺒﻬﺎ ﺗﺮس ﻭ ﺗ&= #65212;ﻮﺭﺍﺕ ﻣﻨﺎﺳﺐ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﻧﻔﺴﺎﻧﻰ ﺧﻮﺩ &= #65193;ﻳﺪﻩ ﺑﺎﺷﺪ. ﺩﺭ ﺑﺎﺭ= ﻩ ﺍﺣﻮﺍﻝ ﺭﻭﺡ ﺩ&= #65197; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ&#= 1548; ﻫﻤﺎﻥ ﮔﻔﺘﻪ ﻗ&= #65198;ﺁﻥ ﺩﺭﺳت اﺳﺖ. ﮐﻪ &= #64380;ﻮﻥ ﻋﻠﻢ ﻳﺎ ﺁﮔﺎﻫ&= #65264; ﺷﻬﻮﺩﻯ ﻧﺪﺍﺭ&#= 65267;ﺪ،ﻳﺎ ﺃﻧﺪﻙ ﺩﺍﺭﻳﺪ&#= 1548;ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺡ ﻧﻤ&= #65264; ﺗﻮﺍﻧﺪ ﺻﺤﺒﺖ &= #64400;ﻨﻴﺪ.ﮔﺮﭼﻪ ﻗﺮﺁﻥ ﺍﺯ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺷﻬﻮﺩﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65169;ﻄﺮﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﻣﻴﺘﻮﺍﻧﺪ ﺑﺒﻴﻨﺪ، ﻭ ﺑﺎ&#= 65267;ﺪ ﺑﺒﻴﻨﺪ. ﺍﻣﺎ ﺑ= ﺎﻟﺎﺗﺮ ﻭ ﻳﺎ ﺟﺰﺋﻰ ﺗﺮ= ﺩﺭ ﺁﻥ ﺍﻣﻮﺭ، ﻫﺮ&#= 64404;ﺰ ﻋﻘﻞ ﺑﺸﺮﻯ ﻗﺎ&= #65193;ﺭ ﺑﺘﺼﻮﺭ ﭼﻪ ﺭﺳ&= #65194; ﺑﺪﻳﺪﻥ ﻭﻓﻬﻤ&#= 65268;ﺪﻥ ﻭﺍقعی ﻨﻴﺴﺖ. = 5207;ﺎﻳﺪ ﺩﺭ ﺭﺟﻌﺘﻬﺎﻯ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﻌﺪﻯ ﺩ&= #65197; ﻣﺮﺍﺗﺒﻰ ﺑﻴﺸ&#= 65176;ﺮ ﻭ ﺑﻬﺘﺮ ﺑﺒﻴﻨ&= #65256;ﺪ ﻭ ﺑﺪﺍﻧﻨﺪ.ﻭﻟ&= #65264; ﺑﺮﺍﻯ ﻣﺎ ﺩﺭ ﻧ= ﻮﻉ ﺑﺸﺮﻯ،ﺩﺭﺣﺪA= 261;ﺩ ﮐﻠّﻰ ﻗﺎﺑﻞ ﺗ&#= 65212;ﻮﺭ ﻭ ﻓﻬﻢ ﺍﻧﺴﺎﻥ&= #1548;ﺑﺨﺼﻮﺹ ﺍﻧﺴﺎﻥ ﺳﺎﺩﻩ &= #65261;ﺑﻰ ﺧﺒﺮ ﺻﺤﺒﺖ ﻣﻴ&= #65208;ﻮﺩ، ﮐﻪ ﺗﺸﻮﻳﻖ ﺑﻴ&= #65208;ﺘﺮ ﺷﺨﺺ ﺍﺯ ﺍﺣﻮﺍ&= #65245; ﺍﻟﻬﻰ ﮔﺮﺩﺩ.<o:p></o:= p> = 5239;ﻴّﻮﻣﻴّﺖ ﻭ ﺣﻔﻆ ﻫﺮ ﻭﺟﻮ= ﺩﻯ ﺩﺭ ﺻﻮﺭﺕ ﻧﻮﻋ&= #65264;، ﮐﺎﺭ ﺧﺪﺍﻭﻧﺪ &= #65239;ﻴّﻮﻡ ﺍﺳﺖ.ﻭ ﻳﺎ ﮐﺎﺭ= ﺭﺏّ ﺍﻟﻨﻮﻉ ﻣﺮﺑﻮ&#= 65219;ﻪ ﺍﺳﺖ.ﺩﺭ ﻫﺮ ﺣﺎ= ﻝ ﺍﮔﺮ ﺣﺎﻟﺖ ﺳﻴ&= #1617;ﺎﻟﻪ ﻭﺟﻮﺩ،ﻭﻭﺣﺪA= 173; ﻭﺟﻮﺩ ﻭ ﻳﮕﺎﻧ&= #65258; ﺑﻮﺩﻥ ﻫﺴﺘﻰ ﺭ&= #65165;،ﺩﺭ ﻳﻚ ﮐﻞّ ﻧﻬﺎﺋ&#= 65264; ﺩﺭ ﻧﻈﺮﺑﮕﻴﺮ&#= 65267;ﻢ،ﺑﺴﻴﺎﺭی اﺯ ﻣﺸﮑﻠﺎﺕ ﺫ&#= 65259;ﻨﻰ ﻣﺎ ﺣﻞ ﻣﻴﺸﻮﺩ.= ﻳﺎ ﻣﻮﻗﺘﺎ ﻣﺎﺭﺍ &= #65153;ﺭﺍﻡ ﻓﮑﺮﻯ ﻣﻴﮑﻨﺪ.&= #65261; ﺑﺨﺼﻮﺹ ﻣﺎﺭﺍ &= #65175;ﺸﻮﻳﻖ به (ﺤﺮﮐﺖ ﺟﻮﻫ&#= 65198;ﻯ) ﺭﻭﺍﻥ ﺧﻮﺩ ﺑﺴ&= #65262;ﻯ ﺧﺪﺍﻭﻧﺪ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﮔﻮﺋﻰ ﻳک ﻤﻮﺟﻮﺩ ﺩﺭ &= #65239;ﻴّﻮﻣﻴّﺖ ﻳﻚ ﻣﺪﺑّﺮﻯ ﺍ&#= 65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﭼﻮﻥ &= #65259;ﺮﻣﺮﺣﻠﻪ ﮐﻤﺎﻝ ﺭﺍ ﻃﻰ ﮐ= ﻨﺪ، ﻭﻣﺎﻫﻴّﺖ ﺑﺎ= 5247;ﺎﺗﺮﻯ ﺩﺭ ﺭﻭﺡ ﺑﺎﻳﺪ&= #1548;ﻗﻴّﻮﻣﻴّﺖ ﺍﻭ ﺑﻤﻘﺎﻡ ﺍﻟ&= #65260;ﻰ ﺑﺎﻟﺎﺗﺮﻯ ﻭﺍ&#= 64404;ﺬﺍﺭ ﻣﻴﺸﻮﺩ.ﻭ ﻟﺬﺍ = ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺍﻳﻦ ﺷ&#= 65166;ﻫﺪ ﺗﺠﻠّﻰ ﺟﺪﻳﺪ= 548;ﺍﺯ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ&#= 65263; ﺍﺳﺖ ﮐﻪ ﺣﻘﻴﻘ&= #65174; ﻧﺴﺒﻰ ﺁﻥ ﺑﻴﺸ&= #65176;ﺮ ﺍﺯﺣﻘﺎﻳﻖ ﺍﻟ&#= 65260;ﺎﻣﻰ ﻣﺮﺍﺗﺐ ﺭﻭﺣﻰ &= #64344;ﺎﺋﻴﻦ ﺗﺮ ﺩﺭ ﺳﺎﻟﮑﺎ&= #65253; ﻣﻴﺒﺎﺷﺪ. ﮐﺎﻣ&= #65248;ﺎﻥ ﻣﺴﻴﺤﻰ ﻳﺎ ﺍﺩ&= #65267;ﺎﻥ ﺩﻳﮕﺮ ﻗﺒﻞ ﺍﺯ&= #65251;ﺤﻤﺪ، ﻫﺮﮔﺰ ﺣﮑﻤﺘﻬ&#= 65166;ﻯ ﺩﺭ ﺳﻄﺢ ﺣﮑﻤﺖ = ﻣﺤﻤﺪﻯ ﻧﮕﻔﺘﻬﺎﻧﺪ.ﮐ&#= 65258; ﺩﺭ ﮐﺘﺐ ﻣﻘﺪس &= #65153;ﻧﻬﺎ ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮ&#= 65193;.ﻭ ﻗﺮﺁﻥ ﻧﻴﺰ ﺣﮑ&= #65252;ﺘﻬﺎﻯ ﻣﺤﻤﺪﻯ ﻧﻬﺎﺋ&#= 65264; ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺗ&= #65256;ﻬﺎ ﻣﻨﺎﺳﺐ &#= 65199;ﻣﺎﻥ ﻭﻣﮑﺎﻥ ﻭ ﺷﺮﺍ&= #65267;ﻂ ﻣﺤﻴﻄﻰ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭ ﻋ= ﺮﻓﺎﻯ ﺑﻌﺪﻯ،ﻣﻨﺎﺳA= 168; ﺯﻣﺎﻧﻬﺎﻯ ﭘﻴ&#= 64381;ﻴﺪﻩ ﺗﺮ،ﺩﺭ ﮐﻤﺎﻝ &#= 65227;ﻘﻠﻰ ﻭ ﺗﮑﺎﻣﻞ ﻃﺒﻴ&= #65228;ﻰ ﻣﻄﺎﻟﺐ ﺟﺪﻳﺪ&#= 65263; ﮔﻔته اﻧﺪ.ﻭ ﻟ= 5196;ﺍ ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65211;ﺤﺒﺖ ﺍﺯ ﺣﮑﻤﺘﻬﺎ ﻭ = ﺍﻟﻬﺎﻣﺎﺕ ﺗﺎﺯﻩ ﺑﺘﺎﺯﻩ &= #65255;ﻮ ﺑﻨﻮ کرده ﺍﺳʋ= 74;.ﺯﻳﺮﺍ ﺣﮑﻤﺘﻬﺎﻯ ﻋﻘ&#= 65246; ﺑﺸﺮﻯ ﺑﺎ ﻣﺤﻤ&= #65194; ﺩﺭ ﺍﻳﻦ ﺳﻄﺢ ﺁ= ﻏﺎﺯ ﺷﺪﻩ، ﻭﻟﻰ ﻫﻤ&#= 64381;ﻨﺎﻥ ﻋﻤﻴﻖ ﺗﺮ ﺍﺩﺍ&= #65251;ﻪ ﺩﺍﺭﺩ. ﻭﻫﺮﭼﻪ = ﻧﺰﺩﻳﮑﺘﺮ ﺑﺒﻌثت ﻣﻬﺪﻯ = 5251;ﻮﻋﻮﺩ ﻣﺤﻤﺪ ﻭ ﮐﺸﻒ ﻧ= ﻮﺭ ﺭﺣﻤﺎﻥ ﻭ ﭘﻴﺪ&= #65165;ﻳﺶ ﻧﻮﻉﻓﻮﻕﺑﺸﺮ= 5263;ﻧﺰﺩﻳﮑﺘﺮﺷ᥾= 2;ﻳﻢ،ﺣﮑﻤﺘﻬﺎ&#= 65227;ﻤﻴﻖﺗﺮﺍﺳﺖ.<o:p= ></o:p> = 4344;ﻴﺎﻣﺒﺮ ﺩﺭ ﺗﺠﺎﺭﺏ ﺷﺨ&= #65212;ﻰ ﺧﻮﺩ ﺩﺭ ﺍﻣﻮﺭ = ﻋﻤﻠﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166; ﺳﺎﻟﮑﺎﻥ ﺧﻮﻳ&#= 65206; ﺻﺤﺒﺖ ﮐﺮﺩﻩ،= 5261; ﻧﻘﺶ ﺍﺳﺘﺎﺩ ﻓ&= #65248;ﺴﻔﻪ ﻭ ﺩﺍﻧﺸﮕﺎﻩ ﺑ&= #65192;ﻮﺩ ﻧﮕﺮفته ﮐﻪ ﺑA= 198;ﺍﻯ ﻋﻤﻮﻡ ﻭ ﺑﺮﺍﻯ = ﺯﻣﺎﻧﻬﺎﻯ ﺩﺭﺍﺯ ﺁﻳﻨﺪﻩ &= #65251;ﻄﻠﺒﻰ ﺑﮕﻮﻳﺪ.ﺣﮑﻴﻤ&#= 65166;ﻧﻪ ﺗﺮﻳﻦ ﻣﻄﺎﻟﺐ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﺘﺨﺼﺼ&#= 65166;ﻥ ﻭ ﻓﻠﺎﺳﻔﻪ ﻭﺷ&= #65166;ﻳﺴﺘﮕﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ&#= 1548;ﺑﺎﺯ ﺩﺭ ﺯﻣﺎﻥ ﺑﻌﺪ&= #65263; ﺭﻧﮓ ﻣﻴﺒﺎﺯﻧ&#= 65194;.ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﺟﺪ&#= 65267;ﺪﻯ ﻣﻄﺮﺡ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺑﺰﺣﻤﺖ ﻣﺘﻌﺼ&#= 1617;ﺒﺎﻥ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻳ&#= 65166; ﺁﻥ ﻋﻠﻤﺎ،ﺣﺎ= 5215;ﺮﻧﺪ ﺑﭙﺬﻳﺮﻧﺪ.ﮐﻪ &= #65207;ﺨﺼﻰ ﺁﻧﻬﻢ ﺩﺭﻭﻳﺶ &= #65267;ﻚ ﻟﺎ ﻗﺒﺎ،ﭼﻮﻥ &#= 65169;ﺎﺑﺎﻃﺎﻫﺮ ﻋﺮﻳﺎﻥ،ﺳﺨﺖ = 5187;ﻘﺎﻳﻖ ﺭﺍ ﺑﮕﻮﻳﺪ.که نه ﻔﻘﻂ ﮔﺬﺷﺘ= 4405;ﺎﻥ ﻧﮕﻔﺘه بوﺩﻧʋ= 94;،ﻭ ﺣﺘﻰ ﺑﺮﺍﻳﺶ ﻣ&= #65268;ﻨﻮﺷﺘﻨﺪ.ﺍﮔ= 5198; ﺭﺍﺳﺖ ﺑﺎﺷﺪ ﮐ&= #65258; ﻧﻮﺷﺘﻦ ﻧﻤﻰ ﺩ&= #65165;ﻧﺴﺘﻪ.ﻭﻧﻮﺷ= 5176;ﻦ ﻧﻴﺰ ﺧﻮﺩ ﺷﺮﻁ = ﻣﻬﻤﻰ ﺑﺮﺍﻯ ﻳﻚ ﺩﺍﻧ&= #65204;ﺘﻪ ﻧﻴﺴﺖ.ﺳﻘﺮﺍﻁ &= #65259;ﻢ ﻧﻨﻮﺷﺖ،ﻭ ﺣﺘ= 5264; ﻣﺤﻤﺪ ﻫﻢ ﻧﻨﻮ&= #65207;ﺖ ﻭ ﺑﺮﺍﻳﺶ ﻣﻴﻨ&= #65262;ﺷﺘﻨﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺧﻮﺩ ﺍﻣﮑ&= #65166;ﻥ ﻧﻮﺷﺘﻦ ﻣﻴﺪﺍ&#= 65207;ﺘند.ﻭﺍﻳﻨﮑ᥽= 8; ﻣﺤﻤﺪ ﺍﻣّﻰ ﺍ&#= 65199; ﻣﺎﺩﺭ ﺑﻴﺴﻮﺍ&#= 65193; ﺑﺎﺷﺪ ﺩﺭﺳﺖ ﻧ&= #65268;ﺴﺖ.ﮐﻪ ﮐﺴﻰ ﺍﺯ ﻣﺎﺩﺭ = ﺑﺎ ﺳﻮﺍﺩ ﻧﻤﻰ ﺁﻳ&= #65194;.ﺍﮔﺮ ﻣﺤﻴﻂ ﺗﺤﺼﻴﻠ&#= 65264; ﻭ ﺗﻌﻠﻴﻤﻰ ﺑﺮ&= #65165;ﻯ ﻧﻮﺷﺘﻦ ﻭﺧﻮﺍ&#= 65255;ﺪﻥ ﻧﺒﺎﺷﺪ، ﺍﻟﺒ= 5176;ﻪ ﻧﺨﻮﺍﻫﻨﺪ ﺗﻮ&#= 65165;ﻧﺴﺖ ﺑﻨﻮﻳﺴﺪ.ﻭﻟﻰ &= #65169;ﺨﺼﻮﺹ ﻣﺤﻤﺪ،ﻣﻴﺘﻮA= 165;ﻧﺴﺖ ﺑﻴﺎﻣﻮﺯﺩ ﮐﻪ &= #65153;ﻣﻮﺧﺘﻪ ﺍﺳﺖ. ﻣﻨﺘﻬﺎ ﺍ= ﺣﻮﺍﻝ ﻭ ﺍﻓﮑﺎﺭ ﺍﻭ ﭼ= ﻨﺎﻥ ﺑﻮﺩ،ﮐﻪ ﻣﻄﻠ= 5170;ﻰ ﺭﺍ= ﺩﺭ ﻓᤨ= 1;ﺮ ﺑﭙﺮﻭﺭﺍﻧﺪ ﻭ&#= 65165;ﻟﻬﺎﻡ ﻭﻭﺣﻰ ﺑﮕﻴﺮﺩ&#= 1548;ﻭ ﺑﺮ ﺯﺑﺎﻥ ﺑﺮﺍ&= #65255;ﺪ.ﮔﺮﭼﻪ ﺑﺎﺭﻫﺎ ﺗﺼﺤﻴ&#= 65186; ﺍﻟﻔﺎﻅ ﻭﮐﻠﻤ&#= 65166;ﺕ ﺁﻥ ﮐﻨﺪ ﮐﻪ ﮐﺮ= ﺩﻩ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﺧ= ﻮﺩﺵ،ﺟﺒﺮﺋﻴA= 246; ﻫﻤﻪ ﺳﺎﻟﻪ ﺑﺮ&= #65165;ﻯ ﻣﺮﻭﺭ ﮐﺮﺩﻥ ﺁ&= #65267;ﺎﺕ ﻗﺮﺁﻧﻰ ﺑﺮﺍﻳ&#= 65206; ﻣﻴﺮﺳﻴﺪﻩ.ﻭﻟ&#= 65264; ﻧﻪ ﮐﺘﺎﺏ ﻗﺮﺁ&= #65253; ﻋثماﻧﻰ،ﮐﻪ ᥺= 7;ﻤﺮ ﻭ ﻋثماﻥ ﻧﻮﺷA= 176;ﻨﺪ، ﭼﻮﻥ ﺍﻧﺘﺨﺎﺏ &= #65169;ﺮﺣﺴﺐ ﺳﻠﻴﻘﻪ ﺧﻮﺩ ﮐ&= #65198;ﺩﻧﺪ.ﻭ </spa= n>ﺑﻌﺪ ﺑﺰﻭﺭ A= 207;ﻤﺸﻴﺮ ﺑﺮ ﺟﻬﺎﻥ ﺍﺳﻠ&= #65166;م ﻮﺗﺎ ﮐﻨﻮﻥ ﺗﺤ&= #65252;ﻴﻞ ﮐﺮﺩه اﻧﺪ.ﻭﻟ= 5264; ﻣﻮﻟﺎ ﻋﻠﻰّ ﻣ&#= 65268;ﮕﻮﻳﺪ،ﮐﻪ ﺩﺭ ﻧﻬﺼﺪ ﺟﺎﻯ = ﻗﺮﺁﻥ ﺗﺒﺪﻳﻞ ﻭ ﺗﻐﻴ&= #65268;ﺮ ﻭ ﺣﺬﻑ ﻭ ﺍﺿﺎﻓ= ﻪ ﮐﺮﺩه اﻧﺪ.ﺯﻳ= 5198;ﺍ ﺩﺭﻙ ﻋﺮﻓﺎﻥ ﻭ = ﺳﻠﻮﻙ ﺁﻧﺮﺍ ﻧﺪﺍﺷﺘ&#= 65256;ﺪ،ﮐﻪ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎ&#= 65267;ﻨﺪ،ﻭ ﺗﺼﺤﻴﺢ ﻫﻢ ﮐﺮ&= #65193;ه اﻧﺪ. <o:p></o:p> = 5169;ﺮﺳﺮ ﺍﻣﻮﺍﺝ نوری ʋ= 75;ﻦ ﺑﺎﺯ ﮔﺮﺩﻳﻢ،= 4400;ﻪ ﺣﺘﻰ ﮔﻔﺘﻨﺪ ﮐ&= #65258; ﺍﻣﻮﺍﺝ ﺍﻭﺩ ﺩ&= #65197; ﺳﻤﺖ ﺭﺍﺳﺖ ﺑﺮ&= #65255;ﮓ ﺁﺑﻰ،ﻭ ﺳﻤﺖ ﭼ&#= 64343; ﺑﺮﻧﮓ ﺳﺒﺰ ﺍﺳ&= #65174;.ﮐﻪ ﺩﺭ ﻣﻮﺭﺩ ﺍﻣﻮ&= #65165;ﺝ ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﻣ&= #65268;ﮕﻮﻳﻨﺪ.ﮔﺮﭼ= 5258; ﺭﻧﮓ ﺁﺑﻰ ﺳﻤﺒ&= #65262;ﻝ ﺁﺳﻤﺎﻥ ﻭ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﺍﺳﺖ،ﻭ &#= 65203;ﻤﺖ ﭼﭗ ﻣﺎﺩﻯ ﺑﺎ ﺣ= ﻴﺎﺕ، ﮐﻪ ﺩﺭ ﮔﻴﺎﻫﺎ&= #65253; ﻣﺤﺴﻮس ﺗﺮ ﺍﺳ&#= 65174;.ﮐﻪ ﺩﺭ ﻫﺮ ﭼﻴﺰﻯ ﺭ= ﻧﮓ ﺍﻳﻦ ﺍﻣﻮﺍﺞ ﻭ = ﻓﺮﮐﺎﻧﺴﻬﺎﻯ ﻭﺟﻮﺩﻯ ﮔﻮﺋﻰ &= #65207;ﻨﺎﺳﻨﺎﻣﻪ ﮊﻧﺘﻴﻚ ﻳﻚ ﻣﻮ&= #65183;ﻮﺩ ﺍﺳﺖ.ﺍﮔﺮ ﻧﮕﻮ&= #65163;ﻴﻢ ﺍﺯ ﺭﻭﺡ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻭ ﻋﮑﺴﺒﺮﺩﺍﺭﻯ &#= 65165;ﺯ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺑ&= #65166; ﺭﻧﮕﻬﺎﻯ ﺍﻣﻮ&#= 65165;ﺝ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ &= #65165;ﺳﺖ. ﺩﺍﻧﺸﻤﻨﺪﻯ ﻣ&#= 65188;ﻠﻮﻝ ﺩﻳﺴﻴﺎﻧﻴﻦ ﺭ&#= 65165; ﺩﺭ ﺍﻟﮑﻞ ﺩﺭﺳ&= #65174; ﮐﺮﺩ،ﻭﻧﻮﺭ ﺍ= 5261;ﺩ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﺭ&= #65165; ﺍﺯ ﭘﺸﺖ ﺁﻥ ﺩﻳ= ﺪ.ﻣﺎﺩﻩ ﺩﻳﺴﻴﺎﻧﻴﻦ ﻣ&#= 65204;ﺘﺨﺮﺝ ﺍﺯ ﻗﻄﺮﺍﻥ،ﭼ= 5208;ﻢ ﺍﻧﺴﺎﻥ ﺭﺍ ﻗﺎ&= #65193;ﺭ ﺑﺪﺭﻙ ﺭﻧﮓ ﻣﺎ&= #65261;ﺭﺍﻯ ﺑﻨﻔﺶ ﻣﻴﮑﻨﺪ. = ﻳﻌﻨﻰ ﻓﺮﮐﺎﻧس ﺍﻳﻦ &#= 65165;ﻣﻮﺍﺝ ﺭﺍ ﭘﺎﺋﻴﻦ ﻣﻴ&= #65154;ﻭﺭﺩ.ﮐﻪ ﺍﻋﺼﺎﺏ ﭼﺸﻢ ﺍ&= #65255;ﺴﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺑﺒﻴ&#= 65256;ﺪ.ﻭﺩﺭ ﻭﺍﻗﻊ ﺍﺻﻞ ﺭﻧ&= #64403; ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮ&#= 65193; ﻭ ﺷﺎﻳﺪ ﺩﺭ ﺣﻴ= ﻮﺍﻧﺎﺕ ﻭ ﻳﺎ ﺩﺭ ﺁﻳﻨﺪ= ﻩ ﻫﺎﻯ ﻓﻮﻕ ﺑﺸﺮ&= #65263;، ﺍﻋﺼﺎﺏ ﺩﻳﮕﺮ&#= 65263; ﺩﺭ ﭼﺸﻢ ﺍﻧﺴﺎ&= #65253; ﺑﺎﺷﺪ، ﮐﻪ ﺭﻧ&#= 64405;ﻬﺎ ﻭ ﺣﺘﻰ ﺩﻳﺪﻧﻰ = ﻫﺎﺋﻰ ﺭﺍ ﺑﺒﻴﻨﺪ، ﮐ&#= 65258; ﭼﺸﻢ ﺍﻧﺴﺎﻥ ﺑ&= #65208;ﺮﻯ ﻧﻤﻰ ﺑﻴﻨﺪ.ﺑﺎ&= #65199; ﺑﻴﺎﺩ ﻗﻄﺮﺍﻥ &= #65203;ﻮﺧﺖ ﺟﻬﻨّﻢ،ﺑﻨﻈʋ= 98; ﺑﺮﺧﻰ ﻣﻰ ﺍﻓﺘﻢ،ﮐﻪ &#= 65207;ﺎﻳﺪ ﺍﺭﻭﺍﺡ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻧﺠﺎت ﻨﺎ ﻳﺎﻓ&#= 65176;ﮕﺎﻥ ﺳﻠﻮﮐﻰ،ﭘس ﺍA= 199; ﻣﺮﮒ ﺩﺭ ﻓﻀﺎﻯ = ﻣﺤﻴﻂ ﻫﻤﻴﻦ ﺯﻣﻴﻦ ﺳ&= #65198;ﮔﺮﺩﺍﻥ ﻫﺴﺘﻨﺪ.ﻭ ﺟﻬﻨ&= #1617;ﻢ ﺳﻮﻡ ﺧﻮﺩﺭﺍ ﻣ&= #65264; ﺑﻴﻨﻨﺪ.ﺍﺯ ﺍﺷ&= #65228;ّﻪ ﺧﻮﺭﺷﻴﺪ ﻭ ﻫﺮ = ﺁﺗﺶ ﻭﻧﻮﺭﻯ ﺭﻧﺞ ﻣ&= #65268;ﺒﺮﻧﺪ.ﮔﻮﺋﻰ ﻗﻄﺮﺍﻥ ﺳﻮﺧﺖ &= #65153;ﻧﻬﺎ ﺑﺎﺷﺪ.ﻧﻪ ﺍﻳﻨ&= #64401;ﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺩﺭ &= #65211;ﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺑﺴﻮﺯﻧ&#= 65194;،ﮐﻪ ﻓﻮﺭﺍ ﮐﺒﺎﺏ ﻣ&= #65268;ﮕﺮﺩﻧﺪ.ﻭ ﺟﻬﻨّﻢ ﻫﻤﺎﻥ &#= 65183;ﻬﺎﻧﻮﻡ ﻳﻮﻧﺎﻧﻰ ﻭ ﺟﻬ&= #65166;ﻥ ﻓﺎﺭﺳﻰ ﺍﺳﺖ،= 5261; گوهانوم تورات وﺟﺤﻴﻢ= ﻗﺮﻳﺶ ﮐﻪ ﺯﻧﺪﮔﻰ ﭘﺮ = ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺩﺭ ﺻﺤﺮﺍﻫﺎ ﺯ&= #65267;ﺮﺁﻓﺘﺎﺏ ﺳﻮﺯﺍﻥ،ﻭﻣﺪA= 165;ﻡ ﺩﺭ ﺣﺎﻝ ﻓﺮﺍﺭ = ﺍﺯ ﻭﺣﺸﻰ ﺗﺮ ﺍﺯ ﺧ= ﻮﺩ ﺧﻮﺍﻫﺪ میشوند تا ﺩﺭ&= #65267;ﺪﻩ ﻭﻗﺼّﺎﺑﻰ ﺷﮑ= 5166;ﺭﭼﻴﺎﻥ ﻧﺸﻮﻧﺪ . ﺷﻨ= ﻴﺪه اﻡ ﮐﻪ ﺩﺭﭘﺰﺷ&#= 64401;ﻰ ﺍﻣﻮﺍﺝ ﺟﺰئی = 5176;ﺮﻯ ﺍﺯﻗﻠﺐ ﻭﻣﻐﺰ &= #65261;ﻏﻴﺮه ﺮﺍ ﮔﺮﻓﺘﻬﺎﻧ&#= 65194;،ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﺁث&#= 1575;ﺭ ﻣﻨﻌﮑس ﺩﺭ ﺩﺳ&#= 65176;ﮕﺎﻩ ﮐﺎﺭﺩﻳﻮﮔﺮﺍ= 5235;ﻰ ﺍﺳﺖ،ﮐﻪ ﻧﺘﻴ= 5184;ﻪ ﺣﺮﮐﺖ ﻗﻠﺐ ثب= 578; ﻣﻴﺸﻮﺩ.ﻭﻳﺎ ﻓ&= #65198;ﮐﺎﻧﺴﻬﺎﻯ ﺍﻟﮑﺘﺮﻳﮑﻰ ﺍ&#= 65199; ﻣﻐﺰ ﻭﻗﺖ ﺗﻔﮑ&= #1617;ﺮ ﺻﺎﺩﺭ ﻣﻴﮕﺮﺩ&#= 65193;.ﮐﻪ ﻫﺮ ﻧﻮﻉ ﺗﻔﮑّ&#= 65198; ﻓﺮﮐﺎﻧﺴﻬﺎﻯ &#= 65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺷﺎﻳﺪ = ﻫﺴﺘﻰ ﻏﺮﻕ ﻫﻤﻴﻦ ﺍﻣ&= #65262;ﺍﺝ ﻭ ﻓﺮﮐﺎﻧﺴﻬﺎ &= #65169;ﺎﺷﺪ. ﮐﻪ ﻫﺮ ﺃﺗﻤﻰ ﻭ= ﻫﺮ ﭼﻴﺰﻯ،ﻭ ﻫﺮ ﺟ&#= 65200;ﺋﻰ ﺍﺯ ﭼﻴﺰﻯ،ﺑﺮ= 5165;ﻯ ﺧﻮﺩ ﻓﺮﮐﺎﻧس &#= 65261;ﺍﻣﻮﺍﺝ ﻭ ﺁثاﺭﻯ ﻗﺎﺑ= 5246; ﺷﺒﺖ ﺩﺍﺭﺩ.ﻭﻟ&= #65264; ﻣﻬﻤﺘﺮ ﺍﻳﻨﮑ&#= 65258; ﻣﻌﻨﻰ ﻭ ﻋﻠّﺖ &= #65165;ﻳﻦ ﺁثاﺭ،ﺑﺎﻳﺪ ʋ= 93;ﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷ&= #65262;ﺩ. ﺁﻧﮕﺎﻩ ﺧﻮﺩ ﻋ&= #65248;ﻤﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺩ&= #64400;ﺘﺮ ﮔﺮﺍﻓﻮﺭﺩ ﺍﻧ&#= 64405;ﻠﻴﺴﻰ ﺭﺍ ﻧﻴﺰ ﮔﻔﺘﻪ = ﺍﻧﺪ، ﺩﺭﻫﻴﭙﻨﻮﺗﻴ= 5200;ﻡ ثبت ﺍﻣﻮﺍﺝ ﮐA= 198;ﺩﻩ ﺍﺳﺖ ﻭ ﻳﺎ ﺍﻳﻦ= ﻭﺍﻗﻌﻪ ﺭﻭﺣﻰ،ﮐﻪ ﺑﺴ= 5268;ﺎﺭ ﺗﮑﺮﺍﺭ ﺷﺪﻩ ﮐ&= #65258; ﺷﺨﺼﻰ ﺍﺯ ﻫﻤﺎ&= #65253; </spa= n>ﺷﺨﺺ ﺑﻴﺮﻭʌ= 53; ﻣﻴﺂﻳﺪ. ﮔﻮﺋﻰ ﺳﺎﻳﻪ ﺍ&= #65261;،ﮐﻪ ﺣﺘﻰ ﺣﺮﮐﺎﺕ ﻏ&= #65268;ﺮ ﺍﺯ ﺣﺮﮐﺎﺕ ﺻﺎ&= #65187;ﺐ ﺧﻮﺩ ﻣﻴﮑﻨﺪ. ﻭ= ﺑﺮﺧﻰ ﺁﻧﺮﺍ ﺭﻭﺍﻥ ﺁ&= #65253; ﺷﺨﺺ ﻣﻴﮕﻮﻳﻨ&#= 65194;.ﮐﻪ ﺭﻭﺍﻥ ﺻﻮﺭﺕ ﺟ&= #65204;ﻢ ﺭﺍ ﻧﺪﺍﺭﺩﻭ ﺍ&= #64404;ﺮ ﻫﻢ ﺑﺮﺍﻯ ﺧﻮﺩ = ﺻﻮﺭﺗﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65261;ﻟﻰ ﻧﻘﺶ ﺭﻭﺍﻥ ﻧﻬ&= #65166;ﺋﻰ ﺟﺎﻥ، ﭼﻨﻴﻦ ﭘ&#= 65194;ﻳﺪﻫﺎﻯ ﻧﻴﺰ ﻧﻘﺶ ﺭﻭﺍ&= #65255;ﺮﺍ ﺩﻳﺪﻧﺪ. ﻭ ﻣﻴﮕ= ﻮﻳﻨﺪ یک ﻫﻴﭙﻨﻮﺗﻴA= 204;ﺖ ﻧﺼﻒ ﺍﻧﺴﺎ= ;ﻥ ﺭﺍ ﺍﺯ ﺗﻨﺶ ﺑﻴ= ﺮﻭﻥ ﺁﻭﺭﺩ،ﮐﻪ ﺗﺮ= 5165;ﺯﻭ ﻧﺼﻒ ﻭﺯﻥ ﺍﺻﻠ&= #65264; ﺍﻧﺴﺎﻥ ﻧﺸﺎﻥ &= #65193;ﺍﺩﻩ ﺍﺳﺖ. ﺷﺎﻳﺪ ﺩﺍ= ﺳﺘﺎﻥ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65193;ﺭ ﺭﻭح ﺸﻨﺎﺳﺎﻥ &#= 65165;ﺳﭙﺮﻳت ﻮﺍﻟﻴﺴﻢ،ﻭﻳA= 166; (ﺟﺴﻢ ﻗﺎﻟﺒﻰ) ﻣ= ;ﺬﮐﻮﺭ ﻋﺮﻓﺎ ﺑﺎﺷﺪ.ﻭ&= #65247;ﻰ ﺩﺭﻫﺮ ﺣﺎﻝ ﻭﺯ&= #65253; ﻭ ﺳﻨﮕﻴﻨﻰ ﺍﺯ = ﺻﻔﺎﺕ ﺑﺪﻥ ﻧﺎﺳﻮﺗﻰ &= #65165;ﺳﺖ.ﻭﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﻓﮑﺮ ﺍ= ﻧﺴﺎﻥ ﻭﺯﻥ ﻧﺪﺍﺭﺩ،= 5261; ﺍﺣﺴﺎﺳﺎﺕ ﺍﻭ &= #65261;ﺯﻥ ﻧﻤﻴﺸﻮﺩ</sp= an>. ﻫ᥽= 2;ﺎﻥ ﮔﻮﻧﻪ ﺭﻭﺍﻥ ﻭ&= #65197;ﻭﺡ ﻭﺯﻥ ﻧﺪﺍﺭﺩ.ﮐ&= #65258; ﺩﺭﻋﻮﺍﻟﻢ ﺍﻟ&#= 65260;ﻰ،ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺻﻔﺎﺕ ﻣ= ﺎﺩﻩ ﺃﺗﻤﻰ ﻧﺎﺳﻮﺗ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﻣ= ﻔﻬﻮﻡ ﺑﺸﺮﻯ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ.ﺁﻧﭽﻪ ﺩﺭ ﺭؤﻳﺎﻫﺎ ﺩ&#= 65267;ﺪﻩ ﻣﻴﺸﻮﺩ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺩﺭ ﺭؤﻳﺎ ﻭﺗﻤ&#= 1579;یلی ﺍﺳﺖ، ﻧﻪ ﻭﺍﻗ&#= 65228;ﻰ ﺍﺯ ﺩﺭﺧﺖ ﻭ ﺳﺎ= ﺧﺘﻤﺎﻥ،ﮐﻪ ﺩﺭ ﺧﻮﺍﺏ ﻭ ﺭؤ&= #65267;ﺎ ﺩﻳﺪﻩ ﻣﻴﺸﻮﻧ&#= 65194;.ﺑﺪﻧﻴﺴﺖ ﺣﺎﻟﺎ ﮐﻪ ﺍﺯ(ﺍ= ﮐﺘﻮﭘﻠﺎﺳﻢ) ﻳﺎﺩ ﮐﺮﺩﻳﻢ،= 5165;ﺿﺎﻓﻪ ﮐﻨﻴﻢ،ﮐﻪ ﺍﺳ= 4345;ﺮﻳﺖ.ﻭﺍﻟﻴﺴʋ= 76;ﻬﺎ ﺍﻳﻦ ﻋﻮﺍﻣﻞ م&#= 1575;دی ﺭﺍ ﻧﺎﺑﻮﺩ ﮐﻨ&= #65256;ﺪﻩ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65251;ﻴﺪﺍﻧﻨﺪ. ﮔﻮﺋﻰ ﻣﺎﺩﻩ ﺟ&= #65204;ﻢ ﻣﺎﺩﻯ ﻋﻨﺼﺮﻯ &= #65169;ﺎ ﺟﺴﻢ ﻣثاﻟﻰ ﺭ= 5165; ﻣﺮﺗﺒﻂ ﻣﻴﮑﻨ&#= 65194;.ﻳﮑﻰ ﺍﺯ ﻧﻮﻉ ﺷﻬﻮﺕ = ﺭﺍﻧﻰ،ﻭ ﺍﻳﻦ ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﻟﺎﻳﺖ ﻣﻬﻢ ﺍ&= #65203;ﺖ، ﮐﻪ ﺩﻭﺭﻯ ﺍﺯ ﻫ= ﺮ ﻧﻮﻉ ﺷﻬﻮﺕ ﺭﺍ&= #65255;ﻰ ﺑﮑﻨﻨﺪ.ﮐﻪ ﺣﺘ&= #65264; ﺍﮔﺮ ﺩﺭ ﺧﻮﺍﺏ = ﺍﻳﻦ ﺍﺣﺴﺎس ﺩﺳﺖ ﺩ&#= 65165;ﺩ ﺿﺮبه هاﻯ ﺑﭙʌ= 68;ﺸﺮﻓﺖ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﻣﻄﺮﺡ ﻧ&= #65268;ﺴﺖ. ﻭﺣﺘﻰ ﺯﻭﺍﻝ ﺍ&= #65267;ﻦ ﭼﻨﻴﻦ ﻣﺎﺩه ا= 5263;،ﻣﺮﮒ ﺭﺍ ﻧﻴﺰ ﺁﺳﺎﻥ = ﻣﻴﮑﻨﺪ . ﺩﻳﮕﺮی ﺘﺮس ﺍ&= #65203;ﺖ، ﮐﻪ ﺑﺎﻋث ﻣﺘﻠ&#= 65166;ﺷﻰ ﺷﺪﻥ ﻗﻴّﻮﻣﻴ= 617;ﺖ ﻭﺟﻮﺩ ﺍﺳﺖ.ﮔﻮ&= #65163;ﻰ ﺍﺯ ﺗﺮس ﻣﻰ ﻟﺮ&= #65199;ﺩ ﮐﻪ ﺧﻮﺭﺩ ﮔﺮﺩ&= #65193;. ﭘﺮﺍﮐﻨﺪﮔﻰ ﺣ&#= 65262;ﺍس ﻭﻋﺪﻡ ﺗﻤﺮﮐﺰ&#= 1548;ﺑﺎﻋث ﺗﻀﻌﻴﻒ &#= 65207;ﺪﻳﺪ ﺗﻤﺮﮐﺰ ﺩﺭ ﺗﻮ&= #65203;ّﻞ ﻋﺒﺎﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ،ﻭﻗﺘﻰ ﺑﻬﺮ ﺳﻮﮊﻩ ﺩﻧ&= #65268;ﻮﻯ ﻋﻠﺎﻗﻤﻨﺪ ﺷﻮ&#= 65255;ﺪ. ﭼﻪ ﻣﺎﻝ ﻳﺎ ﻣﻘ= ﺎﻡ ﻭ ﺣﺘﻰ ﻫﻨﺮ ﻭﺯ= ﻳﺒﺎﺋﻰ. <o:p></o:p> = 608; ﭼﻬﺎﺭﻡ ﺩﺭ ﺣﺎﻟﺖ ﺗﺠﺮ&= #65267;ﺪ ﺭﻭﺍﻥ ﺩﺭ ﺳﺎﻟ&= #65242;،ﮔﻮﺋﻰ ﺁﻧﺮﺍ ﺍﺯ ﺗﻦ ﺧ= ﺎﺭﺝ ﮐﻨﻨﺪ.ﮐﻪ ﺧﻮﺩ = ﻣﺮﮒ ﻳﺎ ﺍﺣﻮﺍﻝ ﺷﺒ&= #65268;ﻪ ﻭﻧﺰﺩﻳﻚ ﻣﺮﮒ &= #65169;ﺎﺷﺪ. ﺑﺎﺯ ﻣﺴﻤﻮﻣﻴ&#= 1617;ﺘﻬﺎﻯ ﺣﺴّﻰ ﻭ ﻏﺬﺍﺋ&#= 65264; ﻭﺩﺍﺭﻭﺋﻰ،ﻣA= 166;ﻧﻨﺪ ﺍﻋﺘﻴﺎﺩ ﻣﻮﺍ&#= 65193; ﻣﺨﺪﺭ. ﻣﻴﮕﻮﻳ&= #65256;ﺪ ﻣﻴﺪﻳﻮﻡ ﻫﺎ ﺩ&= #65197; ﻫﻨﮕﺎﻡ ﺍﺣﻀﺎ&#= 65197; ﺍﺭﻭﺍﺡ، ﻳﺎ ﺍ&#= 65197;ﺗﺒﺎﻁ ﺑﺎ ﺁﻧﻬﺎ، ﻳﺎ &= #65165;ﺧﺮﺍﺝ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65165;ﺯ ﺗﻦ ﺧﻮﺩ ﺳﺒﻚ ﻣ= ﻴﺸﻮﻧﺪ.ﮔﻮﺋﻰ ﺧﺮﻭﺝ ﺍﮐﺘﻮﭘ&#= 65248;ﺎﺳﻢ ﻳﺎ ﺍﻣﻮﺍﺝ ﺷﺪ&= #65267;ﺪ،ﻭ ﻫﻴﺠﺎﻧﺎﺕ،ﻣA= 192;ﺎﻟﻒ ﺯﻧﺪﮔﻰ ﺩﻧﻴﻮ&#= 65263; ﺍﻧﺴﺎن ﺒﺎﺷﺪ. &= #64400;ﻪ ﻧﻮﻋﻰ ﺗﻀﻌﻴﻒ &= #65239;ﺪﺭﺕ ﺣﻴﺎﺕ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻟﻰ ﮐﺎﺭ ﺩﺍﺋ&= #65250; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65247;ﺬﺕ ﺑﺮﺩﻥ ﻭ ﺷﻬﻮﺕ = ﺭﺍﻧﻰ،ﻭ ﺍﺗﻠﺎﻑ ﮐﻨﻨﺪ&#= 1607; کرﺍﻣﺎﺕ ﺑﺎﻟA= 236;ﻌﻞ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #64404;ﻮﺋﻰ ﮐﻤﻴّﺖ ﺍﻳﻦ ﮐ&#= 65198;ﺍﻣﺎﺕ ﺩﺭﺍﻧﺴﺎﻥ ﮐﻢ &= #65251;ﻴﺸﻮﺩ.ﮔﺮﭼﻪ ﺍﻳﻦ ﻗﺪﺭﺗﻬﺎ&#= 65263; ﺣﻴﺎﺗﻰ ﺩﺭ ﻗﺴ&= #65252;ﺘﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭﺭﻭﺣ&#= 65264; ﻣﻴﺒﺎﺷﺪ، ﺗﺎ &#= 65193;ﺭ ﻗﺴﻤﺘﻬﺎﻯ ﻣﺎ&#= 65193;ﻯ ﺟﺴﻢ. ﺷﺸﻢ ﮔﻨﺎ= ﻩ ﻭ ﺍﻧﺤﺮﺍﻑ ﻭ ﻫ= ﻮﺳﺮﺍﻧﻰ ﺳﺒﻚ ﺷﺪﻥ ﻧﺘﻴ&= #65184;ﻪ ﺧﺮﻭﺝ ﺍﮐﺘﻮﭘ&#= 65248;ﺎﺳﻢ ﻣﻴﮕﻮﻳﺪ.ﻭ ﺭﻭ&= #65185; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺳﻨﮕﻴﻦ ﺍﺳﺖ،= 4400;ﻪ ﺑﻬﺮ ﻣﺤﺮﮐﻰ ﺑ&= #65260;ﻴﺠﺎﻥ ﺩﺭ ﻧﻤﻰ ﺁﻳﺪ. ﺻ= ;ﺒﻮﺭ ﻭ ﺳﺎﮐﺖ ﻭ ﺑﺨﺸ= ﻨﺪﻩ ﻭﺧﻮﺵ ﺑﻴﻦ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺑﺎﺯ ﻋﻮﺍﻣﻞ ﺗ&= #65262;ﻟﻴﺪ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65203;ﺒﻚ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253;،ﻳﻚ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻧ&= #65236;س ﺍﻣّﺎﺭﻩ ﻭ ﻫﻮ&#= 65203;ﻬﺎﻯ ﺁﻥ ﻭ ﺗﻘﻮﺍﻯ ﺍ= ﻟﻬﻰ.<o:p></o:p> = 662;نچم ﺁﺭﺍﻣﺶ ﻭ ﻋﺪﻡ = ﺍﻫﻤﻴّﺖ ﺑﺎﻣﻮﺭ ﺟﻬﺎﻧ&#= 65264; ﻭ ﺑﺸﺮﻯ،ﻭ ﺣﺘ&#= 65264; ﺗﺮﻙ ﺩﻧﻴﺎ ﻭﻟ&= #65196;ﺗﻬﺎ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺁ&= #65253;، ﻭﺗﻮﮐّﻞ ﻭ ﺗﺴ&#= 65248;ﻴﻢ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264;.و ششم ﺗﻤﺮﮐﺰ ﻋA= 240;ﻠﻰ ﺩﺭ ﺍﻣﻮﺭﺿﺮﻭ&#= 65197;ﻯ ﻭﻣﻨﻄﻘﻰ ﻭ ﺑﺤ&= #65238;، ﺑﺨﺼﻮﺹ ﺳﻮﮊﻩ &= #65259;ﺎﻯ ﺍﻟﻬی ﻮﺩﺭ ﺻﻮ&#= 65197;ﺕ ﺷﻬﻮﺩﻯ ﭘﻴﺮ،= 5267;ﺎ ﻣﻄﺎﻟﺐ ﻭﺩﺳﺘ&#= 65262;ﺭﺍﺕ ﺍﻭ. هفتم ﭘﻨﺎA= 257; ﺑﺮﺩﻥ ﺑﺎﻧﺴﺎ&#= 65253; ﮐﺎﻣﻞ ﻳﺎ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﻭ ﻋﺸﻖ ﻭ= ﺍﻣﻴﺪ ﺑﻮﻯ. هشتم ﺭﻭA= 199;ﻩ ﮔﻴﺮﻯ ﻳﺎ ﮐﻢ ﺧ= ﻮﺭﻯ ﻭ ﻋﺪﻡ ﺍﻋﺘﻴﺎ&= #65193;. نهم ثوﺍﺏ ﮐﺮ᥷= 3;ﻥ ﺩﺭ ﺧﺪﻣﺖ ﺑﺪﻳ&= #64405;ﺮﺍﻥ ﺑﺨﺎﻃﺮ ﺧﺪﺍ،= 5261; دهم ﺗﻮﺣﻴﺪ ﻭA= 259;ﻢ ﺭﻧﮕﻰ ﺑﺎ ﻫﺴﺘ&= #65264; ﻭ ﺳﺮﻧﻮﺷﺖ،ﻭ &#= 65169;ﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺑﺨﺼﻮﺹ ﺩﺭ ﺣﻠﻘﻪ ﻫﺎﻯ = ﻋﺮﻓﺎﻧﻰ ﻭ ﺭﻗﺺ ﻭﺳﻤﺎﻉ = . ﺍﻳﻨﻬﺎ ﻋﻮﺍﻣﻠﻰ ﻫﺴﺘ&#= 65256;ﺪ، ﮐﻪ ﺍﮐﺘﻮﭘﻠﺎ&#= 65203;ﻢ ﺳﺒﻚ ﺭﺍ ﺑﺮﺍﻯ = ﺳﺎﻟﮑﺎﻥ ﻣﻴﺮﺳﺎﻧﺪ.ﻳﺎ &= #65169;ﻤﻌﻨﻰ ﺩﻳﮕﺮ،ﺍﮐﺘﻮ@= 344;ﻠﺎﺳﻢ ﺳﻨﮕﻴﻦ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻭ ﺷﻬﻮﺍﻧﻰ ﺍﺯ = ﻧﻔس ﺍﻣّﺎﺭﻩ ﺑﻴﺮ= 5261;ﻥ ﻣﻴﺮﻭﺩ.ﮐﻪ ﺗﺨ&= #65248;ﻴﻪ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍ&= #64400;ﺘﻮﭘﻠﺎﺳﻢ ﺳﺒﻚ ﺩﺭ ﺗﺤﻠﻴ&= #65258; ﺻﻔﺎﺗﻰ ﻭ ﺍﺧﻠ&= #65166;ﻗﻰ ﺑﺪﺳﺖ ﻣﻴﺂﻭﺭ&#= 65193;.ﻭ ﻳﺎ ﻣﻴﮕﻮﻳﻨﺪ&#= 1548;ﺍﮐﺘﻮﭘﻠﺎﺳ᥽= 0; ﺳﻨﮕﻴﻦ ﺍﺯ ﺗﻦ = ﻣﻴﺪﻳﻮﻡ ﺑﻴﺮﻭﻥ ﻣﻴﺮﻭ&#= 65193;،ﻭ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65203;ﺒﻚ ﺍﻭ ﻣﻴﻤﺎﻧﺪ،= 4400;ﻪ ﺍﻣﮑﺎﻥ ﺍﺭﺗﺒ&#= 65166;ﻁ ﺑﺎ ﺍﺭﻭﺍﺡ ﻣﻴ&= #65268;ﺎﺑﺪ.ﻭ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑ&= #65198;ﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺎﺣﻮ&#= 65165;ﻝ ﺷﻬﻮﺩﻯ ﻭ ﺑﻴﺨ&= #65262;ﺩﻯ ﺩﺭ ﺗﻤﺮﮐﺰ ﻭ ﺭ= ﺳﻴﺪﻥ ﺑﺤﺎﻟﺖ ﺻﻤﺪﻳ&#= 1617;ﺖ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65169;ﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ ﮐﻪ ﺧﻮﺩ ﺭ= ﺍ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﺪ.ﻭ ﻫﺮﭼﻪ ﺍﮐﺘﻮﭘ&#= 65248;ﺎﺳﻢ ﺳﺒﻚ ﺗﺮ ﺑﺎﺷﺪ&= #1548;ﺍﻣﮑﺎﻥ ﻋﺮﻭﺝ ﺭﻭﺍﻥ ﭘ&= #65166;ﻙ ﺳﺎﻟﻚ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺑﻴﺸﺘ&#= 65198; ﻣﻴﮕﺮﺩﺩ.ﻭ ﻋﻤ&= #65248;ﻴّﺎﺕ ﺩﻭﺭﻩ ﺳﻠﻮﻙ،= 5175;ﻤﺎﻣﺎ ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺍﺳﺖ.ﭼﻪ ﺁﻧﺮﺍ ﺍﮐﺘﻮﭘ&#= 65248;ﺎﺳﻢ ﺑﺪﺍﻧﻴﻢ،ﻭ ﻳ= 5166; ﺑﻬﺮ ﻣﮑﺎﻧﻴﺰ&#= 65249; ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ&#= 1548;ﮐﻪ ﺍﻣﮑﺎﻥ ﺩﺭﻙ ﺁ&= #65255;ﺮﺍ ﻧﺪﺍﺭﻳﻢ،ﻭ ﺳ= 5262;ﺩﻯ ﻫﻢ ﻧﺪﺍﺭﺩ.ﮐﻪ = ﻧﻤﻴﺘﻮﺍﻥ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺗ&= #65240;ﻠّﺐ ﻭ ﻓﺮﻳﺐ ﮐﺎﺭﻯ = ﻭ ﺭﻳﺎﮐﺎﺭﻯ ﻭ ﻋ&= #65194;ﻡ ﻭﺍﻗﻌﻴّﺖ ﺩﺭ &#= 65211;ﺪﺍﻗﺖ ﻭ ﻋﺸﻖ ﻭﺟﺪﻳّ&#= 65176;ﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺑﻨﻤﺎ&#= 65163;ﻴﻢ. ﮐﻪ ﻧﺎﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﺧﻮﺩﺭﺍ ﺷﺎﻳﺴ&#= 65176;ﮕﻰ ﻧﺸﺎﻥ ﺩﺍﺩ. ﮐﺎ= ﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﺑﺎ ﻫﻤﺎﻥ ﺍﮐﺘﻮﭘ&#= 65248;ﺎﺳﻢ ﺳﺒﻚ ﺧﻮﺩ،ﺗﺎ &#= 65153;ﺧﺮ ﻋﻤﺮ ﺯﻧﺪﮔﻰ ﻣ&= #65268;ﮑﻨﻨﺪ.ﻟﺬﺍ ﺻﺒﻮﺭ ﺑﺪﻭﻥ ﻫ&= #65268;ﺠﺎﻥ،ﻭ ﻋﺎﻗﻞ ﺑﺎ ﺍﻧﺪ&= #65267;ﺸﻪ ﻭ ﻣﺼﻠﺤﺖ ﺷﻨﺎ&= #65203;ﻰ ﺧﻮﺩﻭﺩﻳﮕﺮﺍ= 5253;،ﻭ ﺑﻴﻤﻪ ﺷﺪﻩ ﺍﻟ&= #65260;ﻰ ﺑﺮﺍﻯ ﺭﺟﻌﺖ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﭘس اﺯﻣ= 5198;ﮒ ﻫﺴﺘﻨﺪ. ﭼﻮﭘﺎ&= #65255;ﺎﻥ ﮔﻮﺳﻔﻨﺪ ﻧﺠﺎ&#= 65173; ﻳﺎﻓته اﺯ چنگ= ; ﮔﺮﮒ ﺭﺍ ﺯﻭﺩﺗﺮ ﻣﻰ = ﮐﺸﻨﺪ.ﺯﻳﺮﺍ ﻧﺼﻒ ﺍﻟﻮﺯﻥ ﻣ&= #65268;ﺸﻮﻧﺪ.ﻭﭘﺮﻧ= 5194;ﮔﺎﻥ ﻧﺠﺎت ﻴﺎﻓﺘﻪ &#= 65165;ﺯ ﺩﻫﺎﻥ ﺣﻴﻮﺍﻧ&#= 65264;، ﭘس ﺍﺯ ﭼﻨﺪ ﺭﻭ&= #65199; ﻣﻴﻤﻴﺮﻧﺪ.ﭼﻪ &= #65175;ﺮس ﻳﺎ ﺯﺧﻢ ﺩﺭﻣﺎ&= #65253; ﻧﺸﺪﻩ ﺑﺎﺷﺪ.ﻣ&= #65268;ﮕﻮﻳﻨﺪ ﺩﺭ ﺗﺠﺮﺑﻪ ﺍﺣ&= #65216;ﺎﺭ ﺍﺭﻭﺍﺡ ﺍﮐﺘﻮ&#= 64344;ﻠﺎﺳﻢ ﺭﺍ ﻣﺎﺩﻫﺎﻯ ﻟ&= #65200;ﺝ ﻭ ﺳﺮﺩ ﻣﻴﻴﺎﺑ&= #65256;ﺪ.ﺍﻟﺒﺘﻪ ﺍﮔﺮ ﻟﻤس ﮐﻨﻨ&#= 65194;ﻩ ﺭﺍ ﺩﺭ ﺍﺣﻮﺍﻝ = ﺭﻭﺍﻧﻰ ﺑﺪﺍﻧﻴﻢ.ﻭ ﺍﻳ&= #65254; ﺗﺠﺎﺭﺏ ﻫﻤﻴﺸ&#= 65258; ﻳﮑﺴﺎﻥ ﻧﻴﺴﺘ&#= 65256;ﺪ.ﺍﮔﺮ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65197;ﺍﺑﻂ ﺟﺴﻢ ﻭﺭﻭﺡ ﺑﺎ&= #65207;ﺪ،ﺑﺎﺟﺴﻢ ﻗﺎﻟﺒﻰ ﺑﻴﻦ ﺟ&= #65204;م عنصرﻯ ﺃﺗﻤﻰ ʌ= 61; ﺟﺴﻢ ﺃثیرﻯ ﻣثاﻟﻰ= ; ﺍﺳﺖ. ﺁﻧﮕﺎ᥽= 7; ﺍﺧﺘﻠﺎﻝ ﺩﺭ ﺍﻳﻦ ﺭﺍﺑﻄ&= #65258; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﺑﺎﻋث ﺑﻴﻤﺎﺭ= 5263; ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺍ&= #65203;ﺖ ﻭﻟﻰ ﺭﻭﺍﻥ ﺩﺭ&= #65251;ﺎﻧﺎﻥ ﭘﺰﺷﻚ ﭼﻴﺰﻯ ﺑ&= #65198;ﺍﻯ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65255;ﻤﻰ ﮔﻮﻳﻨﺪ. ﺑﻠﮑﻪ = ﺍﻋﺼﺎﺏ ﻭ ﻓﮑﺮ ﺑﻴﻤﺎﺭ = ﺭﺍ ﺍﺯ ﮐﺎﺭ ﻣﻰ ﺍﻧ= ﺪﺍﺯﻧﺪ.ﻭ ﺣﺘﻰ ﺍﻟﮑﺘﺮﻭ&#= 65207;ﻮﻙ ﻣﻐﺰﻯ ﻣﻴﺪﻫﻨ&#= 65194;،ﺗﺎ ﺑﻴﻤﺎﺭ ﺍﺯ ﺗﺼ&= #65262;ﺭﺍﺕ ﻭﺫﻫﻦ ﻗﺒﻠﻰ ﺧ&= #65262;ﺩ ﺧﺎﺭﺝ ﺷﻮﺩ.ﮔﻮ&= #65163;ﻰ ﺗﺨﻠﻴﻪ ﻭﺗﺰﮐ&#= 65268;ﻪ </spa= n>ﺳﺮﻳﻊ ﻭ ﺷﺪA= 267;ﺪ،ﻭﻟﻰ ﺧﻄﺮﻧﺎﻙ ﺩﺭ ﺫ&= #65259;ﻦ ﻭﺧﻮﺩ ﺁﮔﺎﻩ ﻭ = ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺑﻴﻤﺎﺭ ﻣﻴﮑﻨ&#= 65194; ﻭﻟﻰ ﺩﺭﺳﺎﻟﮑ&#= 65166;ﻥ ﺑﺎ ﺗﻐﻴﻴﺮ ﺍﺻ&= #65262;ﻝ ﺍﻋﺘﻘﺎﺩﻯ ﺧﻮ&#= 65193;، ﺫﻫﻦ ﺧﻮﺩﺵ ﺭﺍ = ﺁﺭﺍﻡ ﺗﺨﻠﻴﻪ ﻣﻴﮑﻨ&#= 65194;،ﻭﺑﺎﮐﻤﻚ ﻭﭘﺬﻳﺮش ﺨﻮﺩ &#= 65203;ﺎﻟﻚ،ﻭﺑﺎ ﮐﻤﻚ ﺣﮑﻤﺘﻬﺎ&#= 65263; ﭘﻴﺮﺍﻟﻬﻰ، ﺗ= 5188;ﻠﻴﻪ ﻭ ﺗﻘﻮﻳﺖ ﻣﻴﻨ&= #65252;ﺎﻳﻨﺪ.ﺁﻧﮕﺎ= 5257; ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﻣﻴﺮﺳﻨﺪ. ﺗﺮس &= #65207;ﺪﻳﺪ ﺩﺭ ﺟﻨﮓ &#= 64404;ﺎﻫﻰ ﻋﺎﺭﺿﻪ ﻓﻠﺞ ﺩ&= #65197; ﺣﺮﮐﺖ،ﻭ ﺣﺘﻰ &#= 64400;ﻮﺭﻯ ﻳﺎ ﮐﺮﻯ ﻭ ﻟﺎﻟ= ﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺑ= ﺮﺧﻰ ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎ&#= 65255;ﻰ،ﺑﺎﻋث ﺳﺴﺘﻰ ﺭﺍﺑﻄﻪ &= #65183;ﺴﻢ ﺑﺎ ﺫﻫﻦ ﻭﺭﻭﺍ&= #65253;،ﻭ ﻳﺎ ﺩﺭ ﺭﺍﺑﻄﻪ = ﺟﺴﻢ ﻭﺭﻭﺡ ﻣﻴﺸﻮﺩ.&= #64380;ﻮﻥ ﮐﻢ ﮐﺮﺩﻥ ﺷﺪﻳ&= #65194; ﻭﺯﻥ،ﮐﻪ ﻫﺮﮔ= 5200; ﺁثاﺭ ﻣﻨﻔﻰ ﺁ= 5253; ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﻤ&= #65198; ﻣﺮﺗﻔﻊ ﻧﻤﻴﺸ&#= 65262;ﺩ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65207;ﻬﻮﺩﻯ ﺳﺎﻟﮑﺎﻥ،ﺍﮔA= 198; ﺗﺮس ﻭ ﺷﺎﻳﺪ ﻫ&= #65250; ﺍﺯ= ﺧﻮﺍﺏ= ; ﺟﻬﻴﺪﻩ، ﻭ ﺗﻤﺎﺷﺎﻯ ﺷﻬ&= #65262;ﺩ ﺗﮑﻤﻴﻞ ﻧﻤﻴﺸ&#= 65262;ﺩ.ﭼﻮﻥ ﺷﺎﻳﺴﺘﻪ ﺁن ﻨ&#= 65170;ﻮﺩه اﺳﺖ. ﺩﺭ ﺗﺠﺮﺑ&= #65258; ﻫﺎﻯ ﺷﺨﺼﻰ ﺍﻳ&= #65254; ﻧﻮﻳﺴﻨﺪﻩ،ﻫA= 268;ﭻ ﺁثاﺭ ﺗﺮس ﺩﺭ = 5197;ؤﻳﺎﻫﺎﻯ ﻫﻮﻟﻨﺎﻙ ﺧﻮﺩ &= #65255;ﻤﻰ ﻳﺎﻓﺘﻢ.ﻭﻟﻰ ﺑ&= #65228;ﺪﻫﺎ ﺁﻧﻬﺎ ﺭﺍ ﺗﺮﺳ&= #65256;ﺎﻙ ﻣﻴﺪﺍﻧﺴﺘﻢ.ﺑ&#= 65192;ﺼﻮﺹ ﺩﺭ ﻋﻤﻞ ﺟﺮﺍﺣ&= #65264; ﻣﻐﺰ ﻣﻦ ﺑﻮﺳﻴ&= #65248;ﻪ ﻣﻘﺎﻡ ﻣﺮﺗﻀﻮ&#= 65263; ﺩﺭﺣﺠﺎﺏ ﻧﻮﺭ &= #64400;ﻪ ﺑﺴﻴﺎﺭ ﺩﺭﺩﻧ&#= 65166;ﻙ ﺑﻮﺩ ﻭ ﻃﻮ᥼= 5; ﮐﺸﻴﺪ ﻭﻟﻰ ﺑﺎﺯ ﺍﺯ ﺭ= ؤﻳﺎ ﺑﻴﺪﺍﺭ ﻧﺸﺪﻡ.&= #65261;ﻳﺎ ﺑﺎ ﺗﻌﻠﻴﻤﺎﺕ &= #65251;ﻘﺎﻡﻣﺼﻄﻔﻮA= 263; ﻫﻔﺖ ﺑﺎﺭ ﻭ ﻳﻚ= ﺑﺎﺭ ﺩﻭﺑﺎﺭ، ﻓﺮﻣ= 5166;ﻥ ﻣﺮﮒ ﺭﺍ ﺍﺟﺮﺍ = ﻣﻴﮑﺮﺩﻡ،ﻭﮔA= 262;ﺋﻰ ﺑﺮﻕ ﻣﺮﺍ ﻣﻴﮕ&= #65198;ﻓﺖ.ﻭ ﭘﺎﻳﺎﻥ ﺍﻳﻦ ﺣ&= #65166;ﻝ ﺩﺳﺖ ﻣﻴﺪﺍﺩ، &#= 65169;ﺎﺯ ﺍﺯ ﺧﻮﺍﺏ ﺑﻴﺪ&= #65165;ﺭ ﻧﻤﻰ ﺷﺪﻡ. ﻗﻄﻌ= ﺎ ﺍﻳﻤﺎﻥ ﺷﺪﻳﺪ&#= 65175;ﺮ ﺑﻬﺪﻓﻬﺎﻯ ﺳﻠ&#= 65262;ﮐﻰ، ﻭ ﺑﺎﻭﺭﻯ ﺑﻮﻋ&= #65194;ه ﻫﺎﻯ ﺍﻟﻬﻰ ﭘﻴ&= #65198; ﻭﺗﻤﺮﻳﻨﺎﺕ ﺑ&#= 65198;ﺍﻯ ﺷﺎﻳﺴﺘﮕﻰ ﺷﺠ&#= 65166;ﻋﺖ ﻭﺧﻮﻥ ﺳﺮﺩﻯ ﻭ = ﺻﻠﺎﺡ ﺩﺍﻧﻰ ﺍﺯ ﻫﺮ ﭘ= ﻴﺶ ﺁﻣﺪﻯ ﺩﺭﺳﺎﻟ&#= 64401;ﺎﻥ ﺑﺴﻴﺎﺭ ﻣؤثّž= 5; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺴﻴﺎﺭﻯ ﺷﺎ&= #65259;ﺪﺍﻥ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺩﺭ ﺭؤﻳﺎ ﺍﺯﺧ&#= 65262;ﺍﺏ ﺑﻴﺪﺍﺭ ﻧﻤﻰ ﺷ&= #65262;ﻧﺪ.ﭼﻪ ﺩﺭ ﺷﻬﻮﺩ ﻧﻮﺭ = ﻗﺎﺋﻢ،ﻳﺎ ﺣﺘﻰ ﺷﻬﻮﺩ ﻗﺒ&= #65248;ﻰ.ﮐﻪ ﺷﺎﻳﺪ ﻋﺎﻣﻞ ﺗ&= #65198;س ﺒﺎﻋث ﻤﺮﮒ ﻗﻄ&#= 65228;ﻰ ﺁﻧﻬﺎ ﻣﻴﺸﻮﺩ.&= #64404;ﺮچه ﺒﺎﺯ ﺻﺎﺣﺐ ﻫﻤ&= #65166;ﻥ ﻣﻘﺎﻣﺎت اﻟﻬA= 264; ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﺍﮔﺮ ﺍﺳﺘﻌﺪﺍﺩ ﻗﺒ&#= 65248;ﻰ ﻭﺗﺄﻣﻴﻦ ﺷﺮﺍ&#= 65267;ﻂ ﻟﺎﺯﻡ ﺩﺭ ﺳﺎﻟ&= #65242; ﺷﺪﻩ ﺑﺎﺷﺪ.ﻭ ﻋ= ﺠﻠﻪ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻭ&= #65255;ﺠﺎﺕ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ.&= #65165;ﻣﮑﺎﻥ ﻇﺮﻓﻴّﺖ ﻭ ﺷﺠ&#= 65166;ﻋﺖ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ.ﺩﺭ ﺭؤ&#= 65267;ﺎﺋﻰ ﺩﺷﻤن ﻧﻴﺮﻭﻣ= 5256;ﺪﻯ ﺭﺍ ﺩﻳﺪﻡ،ﮐﻪ &#= 65239;ﺼﺪ ﻣﺮﺍ ﺩﺍﺷﺖ ﻭﭼ&= #65262;ﻥ ﺑﻨﺰﺩﻳﻚ ﻣﻦ ﺭ&= #65203;ﻴﺪ،ﺑﻠﺮﺯﻩ ﺍﻓﺘﺎﺩ ﻭ ﺑﺎﻟ&= #65166;ﻯ ﺳﺮﻡ ﺭﺍ ﻧﮕﺎﻩ = ﻣﻴﮑﺮﺩ.ﻣﻦ </spa= n>ﺗﻌﺠّﺐ ﮐﺮ᥷= 3;ﻡ ﮔﺮﭼﻪ ﻧﺘﺮﺳﻴ&#= 65194;ﻡ.ﻭﭼﻮﻥ ﺳﺮ ﺧﻮﺩﺭﺍ ﺑﺮ&= #64404;ﺮﺩﺍﻧﺪﻡ ﺷﻴﺮ ﻧﺮﻯ ﺭﺍ ﺑ= ﺮﻭﻯ ﺩﻭﭘﺎﻯ ﺧﻮﺩ ﺍ&= #65267;ﺴﺘﺎﺩﻩ ﻭﺩﺳﺘﺎﻥ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺭ ﺑﻐﻞ ﮔﺮﻓﺘ&= #65258; ﺑﻮﺩ ﻭﺳﻪ ﺑﺮﺍ&= #65169;ﺮ ﻃﻮﻝ ﻣﻦ ﺑﻮﺩ،&#= 64400;ﻪ ﺑﺎﻋث ﺗﺮس ﺩﺷ= 5252;ﻦ ﺷﺪﻩ ﺑﻮﺩ.ﻭﻟﻰ = ﻣﻦ ﺗﺮﺳﻰ ﺭﺍ ﺑﺨﺎ&= #65219;ﺮ ﻧﺪﺍﺭﻡ.ﻮﺣﺘﻰ &= #65259;ﻤﻴﺸﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﺣﻔ&= #65222; ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65250;،ﻭ ﺷﺎﻳﺪ ﺷﻴﺮ ﻧﺮ = ﺳﻤﺒﻮﻝ ﻧﻴﺮﻭﻣﻨﺪﻯ </spa= n>ﻣﻘﺎﻣﺎﺕ ﻣʋ= 88;ﺎﻓﻆ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ . ﺍﻧﺴﺎﻥ ﭼﺎﻕ ﺍ= ;ﮐﺘﻮﭘﻠﺎﺳﻢ ﺳﻨﮕﻴﻦ ﺑﻴﺸﺘ&#= 65198; ﺩﺍﺭﺩ.ﮐﻪ ﺣﺘﻰ = ﺧﻮﻥ ﺑﻤﻐﺰﺵ ﺑﺤﺪّ &#= 64400;ﺎﻓﻰ ﻧﻤﻴﺮﺳﺪ.<o:p></o:p> = 5193;ﺭ ﭘﺎﻳﺎﻥ ﺑﮕﻮﻳ&#= 65250;،ﮐﻪ ﺗﺎ ﭘﻨﺠﺎﻩ ﺳﺎ&= #65247;ﮕﻰ، ﭼﻨﺎﻥ ﻋﺎﺷﻖ ﻋ&= #65248;ﻢ ﻭﻓﻠﺴﻔﻪ ﺑﻮﺩ&#= 65249;،ﮐﻪ ﻓﺮﺻﺘﻰ ﺑﺮﺍﻯ &= #65175;ﻔﮑّﺮ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65261; ﻋﺮﻓﺎﻧﻰ ﺑﺨﻮ&#= 65193; ﻧﻤﻰ ﺩﺍﺩﻡ.ﻭﻟ&= #65264; ﺑﺨﻮﺑﻰ ﺧﻮﺩﺭ&#= 65165; ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺣ&= #65268;ﺮﺕ ﻭ ﺑﻰ ﺣﺎﺻﻠ= ﻰ ﻣﻴﺪﻳﺪﻡ.ﻭ ﺑﺮ&= #65165;ﻯ ﺗﻔﺮﻳﺢ ﺧﻮﺩ،= 4400;ﻪ ﺩﺭ ﺳﻔﺮ ﻳﻚ ﺳﺎ= ﻟﻪ ﺩﺭ ﺧﻂ ﺍﺳﺘﻮﺍ = ﺑﻮﺩﻡ،ﭼﻨﺪ ﮐﺘﺎﺏ ﺭﻭﺡ ﺷﻨ&= #65166;ﺳﻰ ﺭﺍ ﺩﺭ ﻗﺎﻫﺮﻩ = ﺧﺮﻳﺪﻡ،ﮐﻪ ﺗﺮﺟﻤﻪ ﻣﺤﻘﻘ&#= 65268;ﻦ ﺍﺭﻭﭘﺎﺋﻰ ﻭ ﺍ&= #65251;ﺮﻳﮑﺎﺋﻰ ﺑﻮﺩ. ﻭﮐﺎﻣﻠﺎ = ﻋﻠﻤﻰ ﺭﻓﺘﺎﺭ ﮐﺮﺩﻩ &= #65169;ﻮﺩﻧﺪ.ﺁﻧﮕﺎ= 5257; ﺑﺮﺍﻯ ﺍﻭﻟﻴﻦ &= #65169;ﺎﺭ ﻗﺪﻡ ﺑﺪﻧﻴﺎﻯ &= #65197;ﻭﺡ ﻭ ﻓﮑﺮ ﺍﺭﻭﺍﺡ = ﻭ ﺍﻫﻤﻴّﺖ ﺗﻔﮑ= 617;ﺮ ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﻭ<= /span> </spa= n>ﺃﻧﺒﻴﺎ ﻭ ﺍA= 261;ﻟﻴﺎ ﭘﻴﺪﺍ ﮐﺮﺩﻡ.ﻭ&= #65247;ﻰ ﺍﻳﻨﻚ ﻣﻦ ﺍﻳﻦ = ﺗﺠﺎﺭﺏ ﺭﺍ ﺑﺮﺍﻯ ﮐﺴﻰ = ﺗﻮﺻﻴﻪ ﻧﻤﻰ ﮐﻨﻢ.ﺑﻠﮑ&= #65258; ﺗﻨﻬﺎ ﻣﺮﺍﺟﻌ&#= 65258; ﺑﺨﺪﺍ،ﻭﺩﺭﺧA= 262;ﺍﺳﺖ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻣ&#= 65256;ﺎﺳﺐ ﺧﻮﺩ،ﻭﺑﺎ ﻣﻌ= 5198;ﻓﻰ ﺍﻭ ﺩﺭ ﺭؤﻳﺎﻯ &= #65165;ﻧﺴﺎﻥ، ﺗﻤﺎﻡ ﺭﺍﻫﻬﺎ&#= 65263; ﭘﺮ ﭘﻴﭻ ﻭ ﺧﻢ ﺭ= ;ﺴﻴﺪﻥ ﺑﺨﺪﺍ ﺭﺍ،ﮐﻪ &#= 65175;ﻘﺮﻳﺒﺎ ﻫﻤﮕﻰ ﻣﻨﺠﺮ ﺑ&= #65204;ﻘﻮﻁ ﺩﺭ ﺩﺭّﻩ ﻫﺎﻯ &= #65165;ﻧﺤﺮﺍﻑ ﻭﺣﺘﻰ ﺷﺮﻙ ﻣﻴ&= #65208;ﻮﺩ ﺩﺭ ﭼﻨﺪ ﮐﻠﻤﻪ = ﻫﺪﺍﻳﺖ ﭘﻴﺮ ﺍﻟﻬﻰ،ﺗ= 5252;ﺎﻡ ﺭﺍﻩ ﺩﺭﺩﻭ ﻗﺪ&= #65251;ﻰ ﺍﻧﺴﺎﻥ ﺧﻠﺎﺻ&#= 65258; ﻣﻴﺸﻮﺩ.ﺑﻘﻮﻝ &= #65165;ﻣﺎﻡ ﺭﺿﺎ،ﺭﺍﻩ ﺧﺪ= 5165; ﺩﻭ ﻗﺪﻡ ﺍﺳﺖ،&#= 64400;ﻪ ﻗﺪﻡ ﺩﻭﻡ ﺭﺍ ﻧ= ﮕﺬﺍﺷته ﺭﺳﻴﺪه اﻯ.ﺍﻳ= 5254; ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺳ&= #65260;ﻮﻟﺖ ﺭﺍﻩ ﺧﺪﺍ ﺍﺳﺖ.= ﮔﺮﭼﻪ ﺳﺨﺘﻰ ﺩﻭﺭﻩ ﺳ&= #65248;ﻮﻙ ﻭ ﺁﺯﻣﺎﻳﺸﺎﺕ &= #65165;ﻟﻬﻰ ﻫﺴﺖ.ﮐﻪ ﻣﻨﺎﺳ&= #65168; ﺳﺎﻟﻚ ﺑﻤﻘﺪﺍ&#= 65197; ﮐﻤّﻰ ﻭ ﮐﻴﻔﻰ &= #65227;ﻘﺪﻩ ﻫﺎ ﻭﻣﻌﺎﻳﺐ ﺩ&= #65197; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65203;ﺎﻟﻚ ﺍﺳﺖ.ﻫﺮﭼﻪ ﺯﻭ&= #65193;ﺗﺮ ﻭ ﺑﺎﺍﻳﻤﺎﻥ ﻭ = ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﻋﺸﻖ ﻭﺍﻓﺮ ﺑ= ﺤّﺪ ﻓﺪﺍﮐﺎﺭﻯ،ﻭ = 5175;ﺮﻙ ﺗﺮﺩﻳﺪ ﻭ ﻋﺪﻡ = ﻧﻴﺎﺯ ﺑﺎﺳﺘﺪﻟﺎﻝ،A= 203;ﺎﻟﻚ ﺭﺍ ﺯﻭﺩﺗﺮ ﺑﻮ&= #65203;ﻴﻠﻪ ﺁﻥ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺑﺨﺪﺍ ﻭﺣﻘﺎﻳ&#= 65238; ﺷﻬﻮﺩﻯ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺍﻳﻦ ﺍﻳﻦ = ﻭﻟﻰّ ﺍﻟﻬﻰ ﺩﺭﺟﺎﻣ&#= 65228;ﻪ ﻭﻣﺤﻴﻄﻰ ﺑﺎﺷ&#= 65194;،ﮐﻪ ﻣﻮﺭﺩ ﺍﻋﺘﻘﺎ&#= 65193; ﺳﺎﻟﻚ ﻧﺒﻮﺩﻩ &= #65169;ﺎﺷﺪ.ﻭﻟﻰ </spa= n>ﻭﻯ ﺃﻫﻞ ﺁﻥ = 5183;ﺎﻣﻌﻪ ﺑﻮﺩﻩ،ﻭﺑﺨﻠA= 238; ﺑﺎﺯﮔﺸﺘﻪ،ﻭ = 5153;ﻥ ﻗﻮﻡ ﺭﺍ ﺑﻬﺘﺮ = ﻣﻴﺸﻨﺎﺧﺘﻪ ﺗﺎ ﺁﻧﺎﻥ ﺭﺍ ﻫ= ﺪﺍﻳﺖ ﻧﻤﺎﻳﺪ.ﻭ ﻧﺒﺎ&= #65267;ﺪ ﺍﻳﻦ ﻭلیّ اﻟʌ= 60;ﻰ ﻣﻌﺮﻓﻰ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺭﺍ ﮐﻪ،ﺩﺭ ﺟﺎ&#= 65251;ﻌﻪ ﻳﻬﻮﺩﻯ ﻳﺎ ﺳﻨ&= #1617;ﻰ ﻭﻫﻨﺪﻯ ﺑﻮﺩ، &#= 65251;ﺘﻬﻢ ﻧﻤﻮﺩ،ﮐﻪ ﻭﻟ= 5264;ّ ﺍﻟﻬﻰ ﻧﻴﺴﺖ.ﺯ&= #65267;ﺮﺍ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺎ ﻫﻴﭻ ﺩﻳﻦ ﻭ= ﻣﺬﻫﺒﻰ ﺍﺳﻤﻰ ﻭﺭﺳﻤﻰ &= #65261; ﻗﺸﺮﻯ، ﺍﺭﺗﺒ= 5166;ﻁ ﻭ ﻋﻠﺎﻗﻪ ﻭ ﺍﻋ= ﺘﻘﺎﺩﻯ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﺑ&= #65166;ﺯ ﺩﺍﺭﺍﻯ ﺗﻤﺎﻡ &= #65207;ﻬﻮﺩﻫﺎﻯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍ&#= 65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﺗﻤﺎﻡ &= #65165;ﺩﻳﺎﻥ ﺭﺍ ﺩﺍﺭﺩ.ﺑﺨﺼ&= #65262;ﺹ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #64400;ﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﺍﻟﻬﻰ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍ ﺑﺮ&#= 65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺩﺍﺭﺩ.ﻭﻧﻪ ﺑﺮ&= #65165;ﻯ ﺩﻳﮕﺮﺍﻥ ﮐﻪ ﻣ&= #65184;ﺒﻮﺭ ﺑﺎﺷﻨﺪ ﺑﺎﻭﺭ&#= 65205; ﮐﻨﻨﺪ.ﻭﻳﺎ ﭘﻴ&= #65198;ﻭﻯ ﻋﺒﺎﺩﻯ ﺍﻭ ﮐﻨ&= #65256;ﺪ،ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺎﻳﺪ = ﺗﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﺑﺎ ﺻﻮ&= #65197;ﺕ ﺷﻬﻮﺩﻯ ﺍﻳﻦ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ ﺣﺴﻴﻨﻰ &= #65197;ﺍ ﺑﻨﻤﺎﻳﻨﺪ.ﻭﻟ&#= 65196;ﺍ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ &= #65191;ﻴﻠﻰ ﺯﻭﺩ،ﺷﺎﻳﺪ ﺭ= 5261;ﺯ ﺑﻌﺪ ﺍﺯ ﺍﻳﻤﺎ&= #65253; ﺳﺎﻟﻚ ﻭﭘﻴﻤﺎ&#= 65253; ﺑﺎ ﺍﻳﻦ ﭘﻴﺮ،&#= 65153;ثاﺭ ﺭﻭﺣﻰ ﺟﺎﻟﺐ ﻭ = ﺑﻰ ﺳﺎﺑقهاﻯﺑﻴᥴ= 6;ﺑﺪ،ﻭﺍﺣﻮﺍﻟ&#= 65264;ﮐﻪﻫﺮﮔﺰﻣﺨʋ= 66;ﻟﻒﺁﻧﺮﺍﺑﺎﻭ= ﺭﻧﺪﺍﺭﺩ.<o:p></o:p> </s= pan> <![if !supportLineBreakNewLine]> <![endif]> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM082>M082</a> </spa= n> </span= >زیگموند فروید و ناخودآگاه<o:p></o:p><= /span> = 4344;ﺰﺷﻚ ﺭﻭﺍﻥ ﺷﻨﺎﺵ ﺍ&= #65219;ﺮﻳﺸﻰ ﺍﻧﻘﻠﺎﺑﻰ،ﮐA= 258; ﺩﺭ ﺳال 1939 ﺩﺭ ﻟﻨﺪﻥ ﻭﻓ= ﺎﺕ ﻳﺎﻓﺖ. ﻭﻯ ﻧﻴﻢ= ﻗﺮﻥ ﺩﺭﺑﺎﺭﻩ ﺗﺰ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ،ﻭ ﻋﺎﻣﻞ &#= 65165;ﺻﻠﻰ ﻏﺮﻳﺰﻩ ﺟﻨﺴﻰ&#= 1548;ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻣﺨﺎﻟﻔﻴﻦ &= #65191;ﻮﺩ می ﮐﺮﺩ. ﻣﺨﺎﻟ&#= 65236;ﻴﻨﻰ ﮐﻪ ﺣﺎﺿﺮ ﻧﺒﻮ&= #65193;ﻩ ﻭﻧﻴﺴﺘﻨ&= #65194;،ﮐﻪ ﺍﺯ ﺣﺪﻭﺩ ﻭﺟﻮ&= #65193; ﻋﻨﺼﺮﻯ ﺗﻦ ﺍﻧ&= #65204;ﺎنی ﭙﺎ ﺑﻴﺮﻭﻥ ﺑﮕ&= #65196;ﺍﺭﻧﺪ. ﻓﮑﺮ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻗﺒﻞ ﺍﺯ ﻓﺮﻭﻳ&= #65194; ﺩﺭ ﻋﺮﻓﺎﻯ ﺍﻳ&= #65198;ﺍﻧﻰ،ﭼﻮﻥ ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65235;ﺮﺍﻭﺍﻥ،ﻭ ﺑﺨﻮﺑﻰ ﺗﻮﺻﻴ&#= 65234; ﻭ ﻣﻄﺮﺡ ﺷﺪﻩ ﺑ= ﻮﺩ. ﮐﻪ ﺁﻧﺮﺍ ﺭﻭﺍ&= #65253; ﻭﺟﺎﻥ ﻭﻧﻔس ﺣ&#= 65268;ﻮﺍﻧﻰ ﮔﻔته اﻧﺪ.ﻏﺮA= 267;ﺰﻩ ﺟﻨﺴﻰ ﻧﻴﺰ ﻃﺒ&= #65268;ﻌﻰ ﺗﺮﻳﻦ ﺻﻔﺖ ﺣﻴ&= #65166;ﺗﻰ ﺩﺭ ﺗﻤﺎﻡ ﺍﻧﻮ&= #65165;ﻉ ﺯﻧﺪﻩ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺗﻮﻟﻴﺪ ﻣث&#= 1604; ﺍﺯ ﺩﻭ ﺟﻨس ﻤﺨ&= #65166;ﻟﻒ ﻧﻤﻴﻤﺎﻳﻨﺪ. ﺟ&= #65166;ﻟﺐ ﺍﻳﻨﮑﻪ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﭼﻨﺪ ﺟﻨﺴﻰ،ﻭ= 5187;ﺘﻰ ﻣﻮﺟﻮﺩﻯ ﺭﺍ ﺩ&= #65261;ﺍﺯﺩﻩ ﺟﻨﺴﻰ ﻳﺎﻓته = 575;ﻧﺪ. ﻭ ﻋﻠّﺖ ﭘﻴﺪﺍ&#= 65267;ش ﮋﻧﻬﺎ ﺩﺭﺍﻧﻮ&#= 65165;ﻉ ﻭﺣﻔﻆ ﻭﺩﻭﺍم &#= 65252;ﻮﺟﻮﺩﺍﺕ ﮔﺮﺩﻳﺪ.ﻭ ﺷﺎﻧ&= #1587; ﺗﻐﻴﻴﺮﺍت ﺒﻴ= 5208;ﺘﺮ ﺍﺯ ﻧﻘﺶ ﺟﻬﺸﻬ&= #65166; ﻭﻣﻮﺗﺎﺳﻴﻮﻥ &#= 65259;ﺎ،ﺩﺭ ﺍﺯﺩﻭﺍﺝ ﺩﻭﺟ&#= 65256;ﺴﻰ ﻫﺴﺖ.ﻭﻟﺬﺍ ﻧﻴ&= #65198;ﻭﻣﻨﺪ ﺗﺮﻳﻦ ﻏﺮﻳﺰﻩ &= #65187;ﻴﺎﺗﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺑﻌﺪ ﺍﺯ ﭘﻴﺪﺍ&= #65267;ﺶ ﮊﻥ،ﺍﻳﻦ ﻏﺮﻳ= 5200;ﻩ ﻧﻘﺶ ﺍﺻﻠﻰ ﺣﻴ&= #65166;ﺗﻰ ﭘﻴﺪﺍ ﮐﺮﺩ،ﮐ= 5258; ﻧﻈﺮ ﻓﺮﻭﻳﺪ ﺍ&= #65267;ﻦ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺑﺎﺯ ﭘﻴﺪﺍﻳﺶ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺡ،ﻳﺎ ﭘﻴﺪ= 5165;ﻳﺶ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194; ﺩﺭ ﺍﻭﺍﺧﺮ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﻣﺎ ﺩﺭ ﺑﺤث ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣ&#= 65246; ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ &= #65261;ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ،ﺑﺎ ﺍﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻣﻄﺮﺡ ﻣ&= #65268;ﻨﻤﺎﺋﻴﻢ.ﻭﺍ= 5247;ّﺎ ﺑﺎﺯﮔﺸﺖ = ﺭﻭﺡ ﺑﺸﺮﻯ ﺑﮕﺬﺷت= 607; هاﻯ ﺣﻴﻮﺍﻧﻰ = 5191;ﻮﺍﻫﺪﺑﻮﺩ.ﺩʋ= 97; ﮐﺎﺭﻣﺎﻫﺎ ﺑﺮ&#= 65165;ﻯ ﺗﮑﺮﺍﺭ ﮐﺴﺐ ﮐ&= #65198;ﺍﻣﺎت ﺠﺪﻳﺪ ﻭﺻﻔﺎﺕ &= #65251;ﻮﺭﺩ ﻧﻴﺎﺯ ﻧﻮع ﺒﺸ&#= 65198;ﻯ، ﺗﺎ ﻓﺮﻣﺎﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ (ﮐن ﻔﻴﮑ&= #65262;ﻥ) ﺍﻟﻬﻰ ﺁﻓﺮﻳﻨ&#= 65256;ﺪﻩ ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﺍ&= #65183;ﺮﺍ ﮔﺮﺩﺩ.ﮐﻪ ﺭﻭﺡ = ﻫﺮ ﺃﺗﻢ ﻭﻣﺎﺩﻭﻥ &= #65155;ﺗﻢ،ﻧﻴﺰ ﺯﻣﺎﻧﻰ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ، ﺑ= 5236;ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;.ﺗﺎ ﺑﺮﺍﻯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺁﻳﻨﺪﻩ،ﺑﻠﻘA= 166;ﻯ ﺍﻟﻬﻰﺭﺏّﺍﻟA= 156;ﺭﺑﺎﺏﺍﻟﻠﻪﺃ= ;ﻫﻮﺑﺮﺳﻨﺪ. ﺳﺎ= ﻟﮑﺎﻥ ﺑﺎ ﮐﻨﺘﺮﻝ ﺧﻮ&= #65267;ﺸﺘﻦ،ﺑﺨﺼﻮʌ= 09; ﺷﻬﻮﺕ ﺭﺍﻧﻰ، &#= 65267;ﺎ ﻫﻤﺎﻥ ﺯﻧﺎ ﻭ ﺗ= ﻘﻴّﻪ ﺍﺯ ﻫﺮ ﺧﻄﺎﻯ ﻣ= ﺨﺎﻟﻒ، ﭘﻴﺸﺮﻓﺖ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺭﻭﺡ، ﭘس ﺍﺯ ﺗ&#= 65200;ﮐﻴﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭﺗﺤﻠﻴﻪ ﺳﺎﻟ&#= 65242;، ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻣﻴﺴّ= 5198; ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ. = ﻭ ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ ﺑﻬﻔﺖ &= #65207;ﻬﻮﺩ ﻣﻴﺮﺳﻨﺪ،ﮐﻪ = 5203;ﻤﺒﻮﻝ ﺁﻳﻨﺪﻩ ﻫﺎ ﺍﺳ&= #65174;.ﺑﺨﺼﻮﺹ ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس،ﮐﻪ ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ &= #65169;ﺂﻳﻨﺪه ﻫﺎ. ﻭﻧﻮﻉ ﻓﻮﻕ= ﺑﺸﺮی اﺳت که ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ; ﺑﺎ ﺑﻌثت ﻣﻬﺪﻯ ﻣ= 5262;ﻋﻮﺩ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;.ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻋ= 5240;ﻞ ﻭﮐﺮﺍﻣﺎت ﺤﻴﺎﺗﻰ ﺩﺍﺭʌ= 55;ﺪ. ﺍﻳﻨﻚ ﺑﺮﺍﻯ ﻣ&= #65166;،ﺍﮔﺮ ﻣﺤﻘّﻖ ﻋﻠﻤﻰ &#= 65169;ﺎﺷﻴﻢ،ﭘس اﺯ ﺑﺮﺭﺳﻰ ﮔﺬ&#= 65207;ته ها ،ﻭ ﺍﻭﺿﺎﻉ = 5187;ﺎﻝ ﮐﻨﻮﻧﻰ، ﺧﻮﺍ= 5257; ﻧﺎﺧﻮﺍﻩ ﻣﺎ ﺭ&= #65165; ﺑﻨﻈﺮﻳّﺎﺗﻰ = 5193;ﺭ ﺑﺎﺭﻩ ﺁﻳﻨﺪه &#= 65252;ﻴﺒﺮﺩ. ﮐﻪ ﻋﻘﻞ ﺑﺸﺮﻯ = ﻧﻤﻴﺘﻮﺍﻧﺪ ﭼﻨﺎﻥ ﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﺩﺍﺷته ﺒﺎﺷﺪ= 48;ﻣﮕﺮ ﺩﺭﺍﺳﺘﻔﺎﺩه = 575;ﺯ ﻣﺸﻬﻮﺩﺍﺕ ﺑﺎ&#= 65199;ﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺩﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺑﺨﺼﻮﺹ &= #65261;ﻟﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺑﻄA= 166;ﻟﺐ ﻟﻘﺎی اﻟﻬﻰ. ﺁ&#= 65255;ﻬﻢ ﺣﺪّ ﺃﮐثر ﻓﻌA= 248;ﺎ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺗﮑﺎﻣﻞ ﺟﻠﻮﺗ&#= 65198;،ﺗﺎ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ <= /span>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ،هفت هزار ﺳﺎﻝ ﺳﺒʌ= 40;ت ﺰﻣﺎﻧﻰ ﺑﺎ ﺍﻭ = ﺑﺘﻮﺍﻥ ﮔﺮﻓﺖ.ﻭﻣﻮﺿﻮ&#= 65225; ﺗﻨﻬﺎ ﻣﻮﺭﺩ ﻋ&= #65248;ﺎﻗﻪ ﻣﺤﻘّﻘﺎﻥ ﻭﻣ= 5204;ﺘﻌﺪﺍن ﺘﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺍﺯ ﺣﻴﻮﺍﻧ&= #65268;ّت ﻨﻮﻉ ﺑﺸﺮﻯ ﺑﻴ&= #65198;ﻭﻥ ﺁﻣﺪﻩ،ﺑﺘﻮﺍA= 255;ﻨﺪ ﺑﺎﻟﻮﻫﻴّﺖ ﻫ= 5236;ﺖ ﻫﺰﺍﺭ ﺳﺎA= 245; ﺁﻳﻨﺪﻩ ﺧﻮﺩﺑﺮﺩﻧﺪ.(ﺷ&= #65198;ﺍﻳﻂ ﻟﺎﺯﻡ)ﺑﺮﺍﻯ ﭘ&= #65268;ﺸﺮﻓﺖ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺡ &= #65235;ﺮﺍﻭﺍﻥ ﺍﺳﺖ.ﮐﻪ ﺳﺎﻟﻚ = ﺩﺭﺩﻭﺭﻩ ﺳﻠﻮﻙ، ﺑﻬﺪﺍ= 5267;ﺖ ﭘﻴﺮ ﺍﻟﻬﻰ، ﺑ&#= 65166;ﻳﺪ ﺁﻧﻬﺎﺭﺍ ﺗﺄﻣ&#= 65268;ﻦ ﻧﻤﺎﻳﺪ.ﺗﺎ(ﺷﺮ&= #65217; ﮐﺎﻓﻰ)ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ،ﺍﺯ ﮐﺎ= 5197; ﺳﺎﻟﻚ ﺩﺭ(ﺣﺘّ&#= 65264; ﺃﻋﻠﻢ) ﺍﻟﻬﻰ ﺑ= ﮕﻔﺘﻪ ﻗﺮﺁﻥ ﺩﺳﺖ ﺑﺪ&= #65259;ﺪ. ﻭ ﻣﺸﻴّﺖ ﻭ ﺑﺪ&= #65165;ﻯ ﺍﻟﻬﻰ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺩﺳ= ;ﺖ ﺑﺪﻫﺪ. ﺑﺨﺼﻮﺹ ﺑﺮﺍﻯ &= #65207;ﻬﻮﺩ ﺷﺸﻢ ﻗﺎﺋﻢ،ﻭ &#= 65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺑﺮﺧﻰ،= 5193;ﺭ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ . ﻳﻚ ﺭﻭ= ;ﺡ ﻣﺪﺍﻡ ﺩﺭ ﺻﻔﺎ&= #65173; ﻭ ﮐﺮﺍﻣﺎﺕ،ﭼ= 5262;ﻥ ﻋﻘﻞ ﻭ ﻋﺸﻖ ﻭ ﺍ= ;ﺭﺍﺩﻩ ﻭ ﺻﺒﺮ،ﺧﻮﺩ ﺭ&#= 65165; ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻣﻴﺮﺳﺎﻧﺪ.ﻭﺍ&#= 65267;ﻦ ﻫﻤﺎﻧﻰ ﺁﻥ ﻣﺮ&= #65165;ﺗﺐ ﺭﺍ،ﺩﺭ ﮊﻧﺘﻴ= 5242; ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴ&= #65268;ﺎﺑﺪ. ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ،ﮔﻮﺋﻰ ﺍﻟﮕﻮﻫﺎﺋﻰ ﻫ&#= 65204;ﺘﻨﺪ،ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ᥷= 3;ﺭ ﭘﺎﮐﻰ ﺭﻭﺍﻧﻰ &= #65169;ﺂﻧﻬﺎ ﺭﺳﻴﺪ،ﺑﺸﻬﻮA= 193;ﺷﺎﻥ ﻣﻴﺮﺳﺪ. ﺷﻬﻮﺕ = ﺭﺍﻧﻰ ﻋﮑس ﺗﮑﺎﻣﻞ ﺭ&#= 65261;ﺣﻰ،ﺩﺭ ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ&#= 1548;ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﺎﻧﻊ ﭘﻴﺸﺮﻓ&#= 65174; ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑ&= #65198;ﺍﻯ ﺗﮑﺎﻣﻞ ﺍﺳﺖ ﻭ&= #65187;ﺘﻰ ﻋﺎﻣﻞ ﻋﻘﺐ ﺭﻭ&= #65263; ﻧﻮﻋﻰ ﻧﻴﺰ ﻫﺴ&= #65174;.ﺍﻟﺒﺘﻪ ﺻﻔﺎﺕ ﺩﻳﮕﺮ ﻣ&= #65256;ﻔﻰ،ﭼﻮﻥ ﺩﺭﻭﻍ ﮔﻔﺘﻦ ﻭ = ﺣﺮﺹ ﻣﺎﻝ ﻭ ﻣﺮﺩﻡ ﺁ= ﺯﺍﺭﻯ ﻭ ﺳﺮﻗﺖ ﻭ ﺳﺘﻤ= ﮑﺎﺭﻯ ﻭ ﻟﺸﮑﺮﻯ ﺍﺯ ﺻ= ﻔﺎﺕ ﻣﻨفی دﻳﮕﺮ ﻭA= 183;ﻮﺩ ﺩﺍﺭﻧﺪ. ﮐﻪ ﻫﺮ= ﭼﻪ ﺑﻴﺸﺘﺮ ﺩﺭﻏﻴ&#= 65198;ﺳﺎﻟﻚ ﺑﺎﺷﺪ، ﻋﻤﻖ ﻗ&#= 65260;ﻘﺮﺍﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺍﻭ&#= 65197;ﺍ ﺑﻴﺸﺘﺮ، ﻭﺑﻤ= 5204;ﺨﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻭﺣﺘ&#= 65264; ﻓﺴﺨﻬﺎﻯ ﮔﻴﺎ&#= 65259;ﻰ ﻣﻴﺒﺮﺩ.ﮐﻪ ﺑﻘ&= #65262;ﻝ ﻗﺮﺁﻥ،ﻣﺴﺦ ﻣ= 5268;ﻤﻮﻥ ﻭ ﺧﻮﻙ ﺑﻬﺘﺮﻳ&= #65254; ﺷﺎﻧس ﺁﻧﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ. ﺑﺨﺼﻮﺹ ﺍ= ﻳﻨﮑﻪ ﮔﻨﺎﻫﺎﻥ ﻗﻬﻘ&#= 65198;ﺍﺋﻰ، ﭼﻮﻥ ﺷﻬﻮﺕ ﺭﺍ&= #65255;ﻰ ﺍﺷﺒﺎﻉ ﻧﺎﭘﺬ&#= 65267;ﺮ ﻫﺴﺘﻨﺪ.ﮐﻪ= ; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺑﻬﺮﻩ &= #64404;ﻴﺮﻯ ﺷﻮﺩ.ﺗﺸﻨﮕﻰ ﺑ&= #65268;ﺸﺘﺮ ﺭﺍ ﺑﺎﻋث ﻣﻴﺸ&#= 65262;ﺩ، ﺗﺎﺟﺎﺋﻰ ﮐﻪ ﺩ&= #65267;ﮕﺮ ﺍﻣﮑﺎﻥ ﮔﻨﺎﻩ &= #64400;ﺎﺭﻯ ﻧﻴﺰ ﻧﺒﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍ&= #65267;ﻦ ﻧﺘﻴﺠﻪ ﺭﺍ ﻣﻴ&= #65192;ﻮﺍﻫﻴﻢ ﺑﮕﻴﺮﻡ، ﮐﻪ ﺷ&#= 65260;ﻮﺕ ﻋﻘﺪﻩ ﺍﻭﺩﻳﺐ &= #65251;ﺎﻧﻨﺪﻯ ﮐﻪ ﻓﺮﻭﻳﺪ ﻣﻴ&= #64405;ﻮﻳﺪ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻏ&= #65198;ﻳﺰﻫﺎﻯ ﻃﺒﻴﻌﻰ ﻣﻨﻔﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺑﺎﻳﺪ ﺳﺮﮐﻮﺏ &= #65207;ﻮﺩ.ﺍﮔﺮ ﺩﺭ ﻣﺴﻴﺮ ﺗﻌﺎ&= #65247;ﻰ ﺭﻭﺣﻰ ﺑﻮﺩ. ﺍﻣ= ﺎ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺳﻮﭘﺮ ﺍﮔﻮﻯ ﻓ&= #65198;ﻭﻳﺪ ﻭﺍﻗﻌﺎ ﻣﺨﺰﻥ &= #65165;ﻧﺒﺎﺷﺘﻪ ﺷﺪﻥ ﻣﻌﺎﻳﺐ ﻭ&= #65227;ﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺍ&= #65203;ﺖ.ﭼﻪ ﺍﺯ ﺗﻮﻟﺪ ﻗﺒﻠ&= #65264; ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑ= ﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﻮﺩﻩ، ﻭﭼﻪ ﺩﺭ ﺩﻭﺭﻩ = ﺑﺸﺮﻯ ﻓﻌﻠﻰ،ﺑﺎ ﺩﺍ= 5207;ﺘﻦ ﻋﻘﻞ ﻓﻌّﺎﻝ ﻣ&#= 65166;ﺩﻯ ﻭﭘُﺮ ﺳﺘﻤﮑﺎ= 5197;،ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺷﺨﺺ = ﺑﻔﮑﺮ ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65193;ﺭ </spa= n>ﺑﻴﺎﻳﺪ ﺷﺎʄ= 04;ﺮﺩﺍﻥ ﻓﺮﻭﻳﺪ ﻧﻴﺰ ﺍ&= #65199; ﻋﻘﺪﻩ ﻫﺎﻯ ﻣﻬ&= #65250; ﺩﻳﮕﺮﻯ ﮔﻔته = 575;ﻧﺪ.ﺍﻣﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264;،ﻏﺮﺍﻳﺰ ﻣﻨﻔﻰ ﺣﺬﻑ ﺷﺪ&= #65257;،ﻭ ﻏﺮﺍﻳﺰ ﺟﺪﻳﺪ&#= 65263; ﻣثبت ﻮﻣﻔﻴﺪ A= 255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #65175;ﺎ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ، ﭼﮕﻮﻧﻪ ﮐﺪﺍﻡ &= #65231;ﺮﺍﻳﺰ ﻣﺸﺒﺖ فوق ﺑﺸA= 198;ﻯ ﺭﺍ،ﺗﺒﺪﻳﻞ ﺑ= 5232;ﺮﺍﻳﺰ ﻭ ﺻﻔﺎﺕ ﮊﻧﺘﻴ&= #64401;ﻰ ﺟﺪﻳﺪﻯ ﻣﻔﻴﺪ</= span> </spa= n>ﻧﻮﻋﻰ ﺑﺎﻟʋ= 66;ﺗﺮ ﺑﻨﻤﺎﻳﺪ. ﻭﻣﺪ&= #65165;ﻡ ﺑﺎﻳﺪ ﺑﺎﻳﺪ ﺻ&= #65236;ﺎت اﻟﻬﻰ ﭘﻴﺪﺍ ﮐ&#= 65198;ﺩ. ﻭﺩﺭﻧﻮﻉ ﺑﻌﺪ&#= 65263; ﺗﺒﺪﻳﻞ ﺻﻔﺎﺕ &= #65165;ﻟﻬﻰ ﺗﺮ ﻣﻴﮕﺮﺩﻧﺪ&#= 1548;ﻭ ﺗﻘﺮﺏ ﺻﻔﺎﺗﻰ &= #65261; ﺗﺸﺒّﻪ ﺑﺎﺧﻠ= 5166;ﻕ ﺍﻟﻬﻰ ﺑﮕﻔﺘﻪ &= #65227;ﺮﻓﺎ ﺩﺳﺖ ﺑﺪﻫﺪ.ﻭ ﺗ= ﻘﺮّﺏ ﻳﺎﻓﺘﮕﺎﻥ ﺭﺍ &= #64400;ﺮﻭﺑﻴﺎﻥ ﺍﻟﻬﻰ ﻧﻤﺎﻳﺪ.&= #65261; ﺑﺎ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﺍﻧﺴﺎﻥ،ﻧﺴﻠA= 260;ﺎﻯ ﺟﺪﻳﺪ ﻣﺎﻧﻨﺪ &= #65191;ﻮﺩ ﺑﺎ ﺗﻮﻟﺪ ﺍﻃﻔ&= #65166;ﻟﻰ ﺑﺎ ﺍﺳﺘﻌﺪﺍﺩ&#= 65259;ﺎﻯ ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍﻫﻨﺪ = ﺑﻮﺩ.ﮐﻪ ﻧﻄﻔﻪ ﺁﻧﻬﺎ ﻣ&= #65256;ﺎﺳﺐ ﺍﺭﻭﺍﺡ ﻣﻨﺘﻈ&#= 65198; ﺗﻮﻟﺪ ﺑﻬﺘﺮﻯ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﻫﻤﻴﺸﻪ= ﺍﺯ ﮐﻮﺯﻩ ﻫﻤﺎﻥ ﺗ&= #65198;ﺍﻭﺩ ﮐﻪ ﺩﺭ ﺍﻭﺳﺖ.ﻭ= ﻧﻪ ﺍﺯ ﻟﺤﺎﻅ ﺟﺴﻤ&= #65264;،ﺑﻠﮑﻪ ﺍﺯ ﻟﺤﺎﻅ ﺫﻫﻨ&= #65264; ﺧﻮﺩﺁﮔﺎﻩ،ﻭ = 5197;ﻭﺍﻧﻰ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ &= #65175;ﺎ ﺷﺎﻳﺪ ﺁﻥ ﺍﻃﻔ&= #65166;ﻝ ﻧﻴﺰ ﺧﻮﺩﺭﺍ ﺑ&= #65252;ﺮﺍﺗﺐ ﺭﻭﺣﻰ ﻭﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺯﭘﺪﺭﺍﻥ ﺧﻮ&#= 65193; ﺑﺮﺳﺎﻧﻨﺪ.ﻭﺣ&#= 65198;ﮐﺖ ﺗﮑﺎﻣﻞ ﺟﺴﻤﻰ &= #65169;ﻤﺮﺍﺗب ﺎﻧﻮﺍﻉ ﺩﺭ ﺣﺮ&= #64400;ﺖ ﺟﻮﻫﺮﻯ ﻭﻣﻌﻨ&#= 65262;ﻯ ﺫﻫﻨﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﮐﻤ&= #65166;ﻝ،ﺑﺎﻳﺪ ﺑﺤﺮﮐﺖ ﻣﻴﻨﻮ&#= 65263; ﻭﻣﻌﺮﺍﺟﻬﺎﻯ &#= 65251;ﺮﺍﺗﺐ ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ ﺭﻓﺖ. ﻭ ﻣﺪﺍﻡ ﺑ= ;ﻤﻨﺒﻊ ﻭﺳﺮﭼﺸﻤﻪ ﺍﺻ&#= 65248;ﻰ ﻣﻌﻘﻮﻟﺎﺕﺍﻟ= 5260;ﻰﺭﺳﻴﺪ. ﻓﺮ= ﻭﻳﺪ ﻫﻤﻴﺸﻪ ﺑﺎ ﻣﺒ&= #65166;ﺭﺯﻩ ﻭﻣﺨﺎﻟﻔﺖ ﺁﺧ&#= 65262;ﻧﺪﻫﺎﻯ ﻣﺴﻴﺤی ﻮﻳﺎ ﻫ&#= 65198;ﺩﻳﻨﻰ ﻣﻴﮑﺮﺩ.ﻭ ﻣﺮﺩ&= #65249; ﻗﺸﺮﻯ ﺗﺎ= ;ﺑﻊ ﺁﺧﻮﻧﺪﻫﺎ ﺩﺷ&#= 65252;ﻨﻰ ﻭﻣﺨﺎﻟﻔﺖ ﺑﺎ &= #65235;ﺮﻭﻳﺪ ﻣﻴﮑﺮﺩﻧﺪ،ﮐA= 258; ﺍﮐﺘﺸﺎﻑ ﺟﺪﻳ&#= 65194; ﻋﻠﻤﻰ ﮐﺮﺩه ا= 5203;ﺖ.چه ﺮﺳﺪ ﺑﻤﺨﺎﻟﻔ&#= 1578; ﺒﺎ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻭﻫﺪف اﺻﻠﻰ ﻣ= 5204;ﻴﺢ ﻭﻣﺤﻤﺪ.ﻭ ﺟﺎﻟ&= #65170;ﺘﺮ ﺍﺳﺘﺎﺩﺍن ﺨﻮ= 5193; ﻓﺮﻭﻳﺪ،ﻭﻓﻠA= 166;ﺳﻔﻪ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍ&#= 65253; ﺍﺯ ﺩﺭﻣﺨﺎﻟﻔ&#= 65174; ﺑﺎ ﻓﺮﻭﻳﺪ ﺩﺭ&= #65153;ﻣﺪﻧﺪ. ﺯﻳﺮﺍ ﻓﺮﻭﻳﺪ &= #65197;ﺍﻩ ﺑﺮﺍﻯ ﺍثباﺕ A= 197;ﻭﺡ،ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﺯ ﮐﺮ&= #65193;ﻩ ﺑﻮﺩ.ﻭ ﻋﻠﻤﺎ ﺗ= ﻨﻬﺎ ﺑﺎﻣﺮﻭﺯ ﮐﺎﺭ &= #65193;ﺍﺭﻧﺪ.ﻭﻓﻠﺎ= 5203;ﻔﻪ ﻧﻴﺰ ﺑﺮﺣﺴﺐ ﺳ&= #65220;ﺢ ﻓﻌﻠﻰ ﺧﻮﺩ ﻧﻈ&= #65198;ﻳّﺎﺗﻰ ﺩﺍﺭﻧﺪ. ﻭ ﺁﻧﻬ= ﺎﺋﻰ ﻫﻢ ﮐﻪ ﻣﻮﺍﻓﻖ = ﺑﻮﺩﻧﺪ،ﺍﻧﺘA= 240;ﺎﺩﺍﺕ ﺷﺪﻳﺪﻯ ﺩﺍﺷﺘ&#= 65256;ﺪ.ﻣﺎﻧﻨﺪ ﭼﻨﺪ ﺷﺎﮔﺮﺩ ﻣ&= #65262;ﺍﻓﻖ ﺍﻭ ﮐﻪ ﺑﻌﺪﻫﺎ = ﻫﺮﻳﻚ ﺻﺎﺣﺐ ﻣﮑﺎﺗﺐ &= #65197;ﻭﺍﻥ ﺷﻨﺎﺳﻰ ﻭﻳﮋﻩ &= #65191;ﻮﺩ ﺷﺪﻧﺪ.ﻭلی ﺘﻔ= 5166;ﻭﺗﻬﺎ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻧﺒﻮﺩ، ﺑﻠﮑﻪ &#= 65193;ﺭ ﻋﻠﻞ ﺍﺻﻠﻰ ﻋﻘ&= #65194;ﻩ ﻫﺎ ﺑﻮﺩ.ﺯﻳﺮﺍ = ﻏﺮﺍﻳﺰ ﺭﺍ ﭼﻮﻥ ﻋﻘﺪﻩ = ﺍﻭﺩﻳﺐ ﻓﺮﻭﻳﺪ ﺭﺍ ﻏﺮ&= #65267;ﺰﻩ ﻭ ﻃﺒﻴﻌﻰ ﻣﻴﺪ&= #65165;ﻧﺴﺘﻨﺪ،ﮐﻪ ﻋﻘﺪﻩ ﻭ ﺍﺿﺎﻓ&= #65260;ﺎﻯ ﻓﺎﺳﺪ ﻧﻴﺴﺖ.ﻭ = ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻭﺗﻌﻠ&#= 65268;ﻢ ﻭ ﺗﺤﻘﻴﻖ ﻋﻠﻤ&= #65264; ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ،ﺩﺭ ﺩ= 5261;ﺭﻩ ﮐﻮﺩﮐﻰ ﻭﺟﻮﺍ&#= 65255;ﻰ ﻭﺟﻬﺎﻟﺘﻬﺎ ﻧ&#= 65240;ﺶ ﺑﻴﺸﺘﺮﻯ ﻗﺎﺋ&#= 65246; ﺑﻮﺩﻧﺪ. ﺷﺎﻳﺪ = ﺗﻌﻠﻴﻢ ﻭﺗﺮﺑﻴﺖ ﮐﻤﮑ&#= 65264; ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓ&#= 65174; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65219;ﻔﻞ ﻭﺟﻮﺍﻥ ﺑﺎﺷﺪ. = ﻭﻟﻰ ﺍﻳﻦ ﺗﺮﺑﻴﺘﻬ&#= 65166;ﻯ ﺑﺮﺣﺴﺐ ﻋﺮﻑ ﺟ&= #65166;ﺭﻯ ﻭ ﺳﻄﺢ ﻋﻠﻤﻰ ﺟ= ﺎﻣﻌﻪ،ﭘﺎﮐﺴA= 166;ﺯﻯ ﻋﻘﺪﻩ ﻫﺎ ﺭﺍ ﻧ= ﻤﻴﻨﻤﺎﻳﺪ.ﭘس ﺍﻓﺰﻭﺩﻥ ﺁﺏ ﺳ&= #65166;ﻟﻢ ﺑﺎﺳﺘﺨﺮ ﭘﺮ ﺍ&= #65199; ﻟﺠﻦ، ﻧﻤﻴﺘﻮ= 5165;ﻧﺪ ﻣﺤﻴﻂ ﺳﺎﻟﻤﻰ &= #65169;ﻮﺟﻮﺩ ﺁﻭﺭﺩ.ﻭﻳﺎ ﺣﺪ&= #1617; ﺃﻗﻞ ﺑﮑﻤﺎﻝ ﻧ&= #65260;ﺎﺋﻰ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯﺑﺎﻟﻘّﻮﻩ ﻧﻤﻴﺮﺳﺪ. ﮐﻪ ﻣ= ﻨﺠﺮ ﺑﺸﺎﻳﺴﺘﮕﻰ ﻧ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮی ﺒﻴ&#= 65166;ﺑﺪ.ﻭ ﺗﻨﻬﺎ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺩﺭﻭﻟﺎﻳﺘﻬﺎ= 5263; ﺍﻟﻬﻰ، ﺑﻮﺳﻴ= 5248;ﻪ ﻫﺪﺍﻳﺘﻬﺎﻯ ﻧ&#= 65224;ﺮﻯ ﻭ ﻋﻤﻠﻰ، ﻭﺍﺧ&#= 65248;ﺎﻕ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ.ﮐﻪ ﺭﻭﺍﻧﮑﺎﻭﺍﻥ &#= 65261;ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﻭﺍ&#= 65239;ﻌﻰ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺍﻧ= ﺴﺎﻧﻬﺎﻯ ﻧﻮﺭﻣﺎﻝ ﺭﺍ ﺑ&= #65166;ﻧﺴﺎﻧﻬﺎﻯ ﺍﻳﺪﺁﻝ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ.ﻭ ﻣﺪﺍﺭﻙ ﻓﺎﺭﻍ &= #65165;ﻟﺘﺤﺼﻴﻠﻰ ﻫﺮ ﻫﻔﺖ ﻣﺮﺣﻠ&= #65258; ﺳﻠﻮﻙ ﺍﻟﻬﻰ، &#= 65193;ﺭ ﻭﻟﺎﻳﺖ ﺁﺧﺮ ﺍ&= #65247;ﻬﻰ </spa= n>ﻣﺤﻤﺪﻯ، ﻫ᥷= 8;ﻳﻚ ﺍﺯ ﻫﻔﺖ ﺷﻬﻮﺩ = ﻣﻴﺒﺎﺷﺪ. ﺁﻧﮕﺎﻩ ﺑﻤﻮﺍ&#= 65199;ﺍﺕ ﻫﺮ ﺷﻬﻮﺩﻯ ﻋﻘ&= #65248;ﻬﺎﻯ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺍﺣ= ﻮﺍﻝ ﻭ ﺭﻓﺘﺎﺭﻫﺎ ﻭ&= #65197;ؤﻳﺎﻫﺎ ﻭ ﻋﻘﺎﻳﺪ ﻭﻗﺪ&= #65197;ﺕ ﺩﻭﺭﺍﻧﺪﻳﺸﻰ &#= 65165;ﻧﺴﺎﻥ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻧﻴﺎﻣﺪﻩ ﺑﺠﻬ&#= 65166;ﻥ ﺭﺍ ﺑﺎﻟﺎ ﻣﻴﺒ&= #65198;ﺩ. ﻓﺮﻭﻳﺪ ﻣﻴﮕﻮ&#= 65267;ﺪ، (ﭘس ﺯﺩﻥ) ﻏﺮﻳﺰ= ﻩ ﺟﻨﺴﻰ، ﺑﺎﻋث = 4344;ﻴﺪﺍﻳﺶ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺍﺳﺖ.ﺷﺎﻳﺪ ﺑﺮ&= #65165;ﻯ ﺯﻣﺎﻥ ﮐﻮﺗﺎﻫ&#= 65264; ﭼﻨﻴﻦ ﺁﺭﺍﻣش &#= 65198;ﺍ ﺩﺭﺍﻧﺴﺎﻥ ﻧﺮ&#= 65203;ﻴﺪﻩ ﺑﺴﮑس ﺑﮕﻴﺮﺩ. &= #65261;ﻟﻰ ﻫﻤﻴشه ﺴﮑس ﻔA= 198;ﺍﻫم ﻨﻴﺴﺖ ﺣﺘﻰ ﺩﺭ = ﺍﺯﺩﻭﺍﺝ ﻗﺎﻧﻮﻯ ﻭﺷﺮﻋ&#= 65264;،ﻭﺣﺘﻰ ﺑﻴﻦ ﻋﺎﺷﻖ ﺩﻟ&= #65170;ﺎﺧته ﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﺍ= ﺧﺘﻠﺎﻑ ﺩﻭ ﺍﻧﺴﺎﻥ ﺍﻣ&= #65198;ﻯ ﻃﺒﻴﻌﻰ ﻭﺣﺘﻤ&#= 65264; ﺍﺳﺖ.ﺑﺨﺼﻮﺹ ﺑ&= #65166; ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﻭ = ﻃﻮﻝ ﻋﻤﺮ،ﻭ ﺗﻐﻴﻴ= 5198; ﺷﺮﺍﻳﻂ ﺭﻓﺎﻫ&#= 65264; ﺯﻧﺪﮔﻰ، ﻭﻣﺤ= 5268;ﻂ ﺁﺭﺍﻡ ﮐﻪ ﺩﺭ ﺟ= ﻬﺎﻥ ﮐﻤﺘﺮ ﺩﻭﺍﻣﻰ &= #65169;ﺮﺍﻯ ﺁﺭﺍﻣﺶ ﻫﺴﺖ،= 705;ه ﺁﻏﺎﺯ ﻣﺤﺮﻭﻣ&#= 65268;ّﺘﻬﺎﻯ ﺟﻨﺴﻰ، ﮐﺎﺭ ﺭ&#= 65165; ﺑﻌﻘﺪﻩ ﻫﺎ ﻣﻴ&= #64401;ﺸﺎﻧﺪ. ﻭ ﻓﺮﻭﻳﺪ ﻣﻴﮕ&= #65262;ﻳﺪ،ﻭﻟﻰ ﻣﻴﺪﺍﻧﻢ ﮐﻪ ﺳ&= #64401;س ﻫﻢ ﺷﺮﺍﻳﻂ ﭘﺮ = ﺯﺣﻤﺖ ﻗﺒﻠﻰ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ،ﻭﻫﻢ ﺁثاﺭ ﻭﻧﺘﺎﻳA= 182; ﭘُﺮﺩﺭﺩﺳﺮ ﺑ= 5228;ﺪﻯ ﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﻫ= ﺮﺩﻭ ﺑﺎﻋث ﭘﻴﺪﺍﻳ= 5206; ﻋﻘﺪﻩ ﻫﺎ ﻭ ﮐﻤ= ﭙﻠﮑس ﻫﺎ ﻣﻴﮕﺮﺩﻧﺪ.&= #65199;ﻳﺮﺍ ﻣﺪﺍﻡ ﻋﻘﻞ ﮐﻤ&= #65176;ﺮ ﻣﻴﺸﻮﺩ ﻭﻧﻪ ﻗ&= #65262;ﻯﺗﺮ.ﺑﺨﺼﻮﺹ ﮐﻪ ﺩﺭ ﺳﮑس ﻣﺼ&= #65198;ﻑ ﺍﻧﺮﮊﻯ ﺑﺪﻥ ﻭ = ﻋﻨﺎﺻﺮ ﮐﻢ ﻳﺎﺏ فسفر A= 169;ﺪﻥ ﺩﺭ ﺗﺤﻘﻖ ﺳﮑس &= #1548;ﺑﺨﺼﻮﺹ ﺩﺭ ﻣﺮﺩﻫﺎ،ﺳ= 5198;ﻣﺎﻳﻪ ﻣﻐﺰﻯ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﮐﻢ ﻣﻴﮑﻨﺪ. ﺧﻮ= ﻧﻰ ﮐﻪ ﺑﺎﻳﺪ ﺗﻐﺬ&= #65267;ﻪ ﻣﻐﺰ ﮐﻨﺪ،ﺗﺎ &#= 65251;ﻐﺰ ﺁﻧﺘﻨﻰ ﺑﻬﺘﺮ &= #65169;ﺮﺍﻯ ﺩﺭﻳﺎﻗﺘﻬﺎی = 575;ﻟﻬﺎﻣﺎت اﻟﻬﻰ ﺑﺎﻧﺴﺎ= 606; ﺒﺎﺷﺪ ﺩﺭ ﻣﺼﺮ&= #1601; ﺴﮑس کمتر ﻣﻴ᥸= 8;ﻮﺩ.ﺑﺨﺼﻮص زﻣﺎن ﺒﻌﺪﻯ ﮐ= 5258; ﺍﻣﮑﺎﻥ ﺗﺮﻣﻴ&#= 65250; </spa= n>ﺧﺴﺎﺭﺕ ﻧﺒʋ= 66;ﺷﺪ،ﻫﻤﭽﻨﺎﻥ ﻣﻐﺰ ﺭﺍ ﻣﺤﺮﻭ&= #65249; ﻣﻴﮑﻨﻨﺪ. ﻭ ﺣﺘ= ﻰ ﺧﻮﺩ ﻣﻐﺰ ﻭ ﺫﻫ= ﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ &= #65251;ﺴﻤﻮﻡ ﻣﻴﮑﻨﺪ. ﺯﻳﺮﺍ = ﻫﻤﻴﺸﻪ ﺩﺭ ﺧﺎﻃﺮﻩ ﻟﺬ&= #65173; ﺳﮑس ﺍﺳﺖ.ﭘس ﺟ&#= 65166;ﻯ ﺗﻤﺮﮐﺰﻣﻐﺰﻯ &#= 65261; ﻋﻠﻤﻰ ﻧﻤﻰ ﮔﺬ&= #65165;ﺭﺩ،ﻭ ﻳﺎ ﺑﺴﻴﺎﺭ ﺿﻌ&= #65268;ف ﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﻣ= ﻐﺰ ﺩﺭ ﺣﺪّ ﺃﮐثر = 5175;ﻐﺬﻳﻪ، ﺑﺎ ﻣﻮﺍﺩ ﻗﻨﺪ&= #65263; ﺑﺮﺍﻯ ﺳﻮﺧﺘﻦ &= #65261; ﺍﻭﮐﺴﻴﮋﻥ،ﻭ = 5227;ﻨﺎﺻﺮ ﮐﻢ ﻳﺎﺏ ﭼﻮﻥ ﻓ= ﺴﻔﺮ،ﻣﻴﺘﻮﺍA= 255;ﺪ ﺣﺪّ ﺃﮐثر ﺑﻬA= 198;ﻩ ﻣﻐﺰ ﺭﺍ ﺑﺪﻫﺪ.= ﭼﻪ ﺩﺭ ﮐﻤﻴّﺖ ﺯﻣ&#= 65166;ﻥ ﻭ ﻃﻮﻟﺎﻧﻰ ﺗﺮ&= #1548;ﻭﭼﻪ ﺩﺭ ﮐﻴﻔﻴّﺖ ﻭ&#= 65165;ﻋﻤﺎﻕ ﺣﮑﻤﺘﻬﺎ ﻭﻣﻌ&#= 65256;ﻮﻳّﺎﺕ.ﭼﻪ ﺭﺳﺪ ﺑﻤﺮﺍﺗﺐ &= #65251;ﻴﻨﻮﻯ ﻭ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬ= ﻰ، ﮐﻪ ﺑﺎﻋث ﺩﮔﺮ&#= 64404;ﻮﻧﻰ ﻣﺎﻫﻴّﺖ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65207;ﻮﺩ ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ.ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑ&= #65256;ﺴﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑ&= #65198;ﺍﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺍ&= #65203;ﺖ ﺗﺎ ﺑﺎ ﺗﻮﻟﺪﺍ&= #65173; ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺑﻴ&= #65208;ﺘﺮﻯ ﺩﻧﺒﺎﻝ ﻧﻤﺎﻳ&#= 65194; ﺗﺎ ﻓﺮﻣﺎﻥ ﺍﺯ&= #65247;ﻰ ﺍﺑﺪﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺩﺭ ﮐُﻦ ﻓﻴﮑﻮ&#= 65253; ﺭﺍ ﺗﺤﻘﻖ ﺑﺪﻫ&= #65194;. ﮐﻪ ﻫﻤﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﺣﺘﻤﺎ ﻧﻴﺰ ﺍﻧ&= #65184;ﺎﻡ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ&#= 1548; ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﺗ&= #64401;ﺮﺍﺭ ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﺑﺸﺮﻯ ﻭ ﺗﺤﺖ ﺑ= ﺸﺮﻯ ﺩﺭ ﺟﻬﺎﻥباشž= 3; ﻧﻪ ﻓﻘﻂ ﺧﻮﺩ ﺍﻧﺴ&= #65166;ﻥ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻭ&= #65223;ﻴﻔﻪ ﭘﻴﺪﺍ ﺷﺪﻩ، ﮐ&#= 65258; ﺣﺘﻰ ﺗﻤﺎﻡ ﻫﺴ&= #65176;ﻰ، ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻫ&= #65194;ﻑ ﺍﻟﻬﻰ ﺑﻮﺟﻮﺩ &= #65153;ﻣﺪه اﺳﺖ.ﺯﻳﺮﺍ ﺩﺭ&#= 65259;ﺴﺘﻰ ﻫﺮ ﭼﻴﺰی اﺯ ﻣ&#= 65262;ﺟﻮﺩﺍت هستی ﺃﺗﻤﻰ ﻭʋ= 75;ﺤت ﺃﺗﻤﻰ ﻭﻓﻮﻕ ﺃ&= #65175;ﻤﻰ ﺗﺎ ﮔﻴﺎﻩ ﻭﺣﻴ&= #65262;ﺍﻥ ﻭﺍﻧﺴﺎﻥ ﻭﺍﻧ&#= 65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻰ = ﭘﺎﻳﺎﻥ ﻫﻤﮕﻰ ﺩﺍﺭﺍﻯ &= #65197;ﻭﺡ ﻫﺴﺘﻨﺪ،ﻭ ﺻﻮ= 5197;ﺕ ﻧﻮﻋﻰ ﺁﻧﻬﺎ ﺍ&= #65255;ﺘﺰﺍﻉ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ.ﻭ ﻫﻴﻮﻟﺎﻫﺎﻯ ﺗ&#= 65254; ﻣﻮﺟﻮﺩﺍﺕ، ﺧ= 5262;ﺩ ﻣﻮﺟﻮﺩﺍﺗﻰ ﺑ&#= 65166; ﺭﻭﺡ ﻭﺩﺭ ﺣﺎﻝ = ﺗﮑﺎﻣﻞ خود ﻫﺴﺘﻨﺪ.ﻭ = 5165;ﻟّﺎ ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﺍ&= #65199; ﻣﻠﻴﺎﺭﺩﻫﺎ ﻭ&#= 65165;ﺣﺪﺯﻧﺪﻩ ﺳﻠّﻮﻟﻰ ﻭ ﻣﻮ&#= 65247;ﮑﻮﻟﻰ ﻭ ﺃﺗﻤﻰ ﻭ ﺗﺤﺖ= ﺃﺗﻤﻰ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﮐﻪ ﻫﺮﻳﻚ ﻣﺴﺘﻘّ= 604; ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎ&#= 65245; ﻣﻴﮑﻨﻨﺪ ﻭ ﺑﻘ&= #65262;ﻝ ﻋﺎﺭﻓﻰ، ﺷﺎﻳ= 5194; ﺭﻭﺯﻯ ﺟﻬﻨّﻢ &#= 65267;ﺎ ﻫﻤﺎﻥ ﺟﻬﺎﻧﻮ&#= 65249; ﺟﻬﺎﻥ، ﺧﺎﻟﻰ &#= 65165;ﺯ ﻣﻮﺟﻮﺩﺍﺕ ﮔﺮ&#= 65193;ﺩ.ﺯﻳﺮﺍ ﻫﻤﻪ به ﺧﺪﺍ ﺭ&#= 65203;ﻴﺪه اﻧﺪ،ﻭﭼﻴﺰﻯ A= 169;ﻨﺎﻡ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻭ = ﻏﻴﺮﻣﺎﺩﻯ ﺩﺭﺁﻥ ﻧﻤﻰ ﻣﺎ&= #65255;ﺪ.ﮔﺮﭼﻪ ﺧﺪﺍﻭﻧﺪ ﻫﺮﮔ&#= 65200; ﭘﺎﻳﺎﻧﻰ ﺩﺭ ﮐ&= #65166;ﺭﺁﻓﺮﻳﻨﺸﻬA= 166;ﻯﺟﺪﻳﺪﻧﺪﺍﺭ= ;ﺩ. ﺑﺎ= ﺯ ﻓﺮﻭﻳﺪ ﺍﺧﺘﻠ&#= 65166;ﻟﺎﺕ ﺭﻭﺍﻥ ﻭ ﺑﻴﻤﺎ&= #65197;ﻳﻬﺎﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﺍ،ﺍﺯ ﻣﻨﺸﺄ ﮐﻮﺩﮐﻰ &= #65251;ﻴﺪﺍﻧﺪ.ﻳﻌﻨ= 5264; ﺍﮔﺮﺍﻧﺴﺎﻥ ﺑ&#= 65166; ﻋﻘﻞ ﭘﻨﺠﺎﻩ ﺳ&= #65166;ﻟﮕﻰ ﺑﺪﻧﻴﺎ ﻣﻰ ﺁﻣ&= #65194;،ﺍﻳﻦ ﻫﻤﻪ ﻣﺸﮑﻠ= ;ﺎﺕ را ﻧمیدﺍﺷﺖ. ʌ= 61;ﻧﺎﺗﻮﺍﻧﻰ ﮐﻮﺩﻙ ﺩﺭﺗﻦ ﻭ&= #65195;ﻫﻦ، ﺑﺎﻋث ﭘﻴﺪﺍﻳ= 5206; ﻋﻘﺪﻩ ﻫﺎﻯ ﺟﺪ&= #65267;ﺪ ﻧﻤﻴﺸﺪ.ﻭﻟﻰ ﻣ&= #65260;ﻤﺘﺮ ﺍﻳﻨﮑﻪ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭﺟﺴﻤﻰ &= #65165;ﻧﺴﺎﻥ،ﺍﻣﺮʌ= 63; ﺍﺗﻔﺎﻗﻰ ﻭ ﺗﺼ&= #65166;ﺩﻓﻰ ﻧﻴﺴﺘﻨﺪ،ﮐﻪ = 5193;ﺍﺭﺍﻯ ﻋﻘﺪﻩ ﻭﻣﻌﺎﻳ&#= 65168; ﻭ ﻧﻮﺍﻗﺺ ﻗﺒﻠ&= #65264; ﺑﺎﺷﺪ.ﻭﻳﺎ ﺑﺮ&= #65191;ﻰ ﻧﻘﺺﮐﺮﺍﻣﺎﺕ &#= 65169;ﻴﺸﺘﺮﻯ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻧﻪ = ﺩﺭ ﻋﺪﺍﻟﺖ ﺍﻟﻬﻰ &= #65165;ﺳﺖ،ﻭ ﻧﻪ ﻋﻤﻠﺎ ﺑﺮﺍ&= #65263; </spa= n>ﻃﺒﻴﻌﺖ ﺯﻧʋ= 94;ﻩ.ﻭ ﻧﻤﻰ ﺗﻮﺍﻥ ﭘﺬ&= #65267;ﺮﻓﺖ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺗﻮﻟﺪﺍﺕ ﻗﺒﻞ &= #65165;ﺯ ﺗﻮﻟﺪ ﻓﻌﻠﻰ،= 4344;ﻴﺸﺮﻓﺘﻬﺎﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ&#= 65193;ﺍﺷته ﻮﺑﺎ ﺳﻠﻮﻙ ﺑﺎ = ﻭﻟﺎﻳﺘﻬﺎی اﻭﻟﻰ ﺍﻟﻌﺰﻣ= 5260;ﺎ ﺩﺍﺷﺘﻪ. ﻭﻳﺎﺑ&= #65240;ﻮل ﺎﻓﻠﺎﻃﻮﻥ، انسان ﺩﺭ ﺗﻌ᥼= 8;ﻴﻤﺎﺕ ﻭ ﺗﺮﺑﻴﺘﻬﺎﻯ &= #65193;ﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺩﺍﺷﺘﻪ ﮐﻪ ﺍﻣ&= #65198;ﻭﺯ ﺩﺭ ﺟﻬﺎﻥ ﺩﺍﺭ&= #65165;ﻯ ﺍﺳﺘﻌﺪﺍﺩ ﻫﺎ&#= 65163;ﻰ ﻫﺴﺖ،ﮐﻪ ﻣﻰ ﻓ&#= 65260;ﻤﺪ.ﻭﻟﻰ ﻃﺒﻴﻌﻰ ﺍﺳﺖ،= 4400;ﻪ ﻫﺮﻣﻮﺟﻮﺩ ﻫﺮ&#= 64380;ﻪ ﭘﻴﺸﺮﻓﺘﻪ ﺑﻮ&#= 65193;ﻩ،ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮔﺮﺩﻳﺪﻩ،ﺩﺍA= 197;ﺍﻯ ﻧﻮﺍﻗﺺ ﺩﺭ ﺷﺮ&= #65165;ﻳﻂ ﻟﺎﺯﻡ،ﺑﺮﺍﻯ = 5175;ﻌﺎﻟﻰ ﺩﺭ ﻓﺼﻮﻝ ﺑﺎﻟ&= #65166;ﺗﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65174;.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺟﺰ &= #65191;ﺪﺍﻭﻧﺪ، ﻫﻴﭻ ﻣﻮﺟﻮﺩﻯ &= #65255;ﻴﺴﺖ،ﮐﻪ ﻣﻄﻠﻖ ﺷﺮﺍﻳﻂ &= #65261; ﻋﻮﺍﻣﻞ ﮐﻤﺎﻝ &= #65197;ﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #64344;س ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺑﺨﺼﻮﺹ ﻧﺮﺩﺑ&#= 65166;ﻥ ﺣﻴﺎﺗﻰ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﺑﺮﺍﻯ = 5197;ﻓﻊ ﺗﺪﺭﻳﺠﻰ ﺍﻳﻦ &= #64400;ﻤﺒﻮﺩﻫﺎ، ﻭ ﺟﺒﺮﺍﻥ ﺧﻄﺎ&= #65259;ﺎ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ&#= 1548;ﺑﺎ ﺍﺻﻠﺎﺡ ﺧﻮﻳﺸ&#= 65176;ﻦ،ﻭ ﮐﺴﺐ ﻗﺪﺭﺗﻬﺎ&#= 65263; ﺟﺪﻳﺪ،ﺑﺮﺍﻯ = 5197;ﻓﺘﻦ ﺑﻔﺼﻞ ﻧﻮﻋﻰ ﺑ&= #65166;ﻟﺎﺗﺮ،ﻭ ﻳﺎ ﺑﻨﻮﻉ ﺑﺎﻟ&= #65166;ﺗﺮ ﻓﻮق ﺒﺸﺮﻯ ﺍﺳ&#= 65174;. که عقل ﻧﻮﻉ ﺑʌ= 08;ﺮﻯ ﻳﻚ ﻫﺰﺍﺭﻡ ﻋﻘ&= #65246; ﻧﻮﻉ ﻓﻮق ﺒﺸﺮ&#= 65263; ﻧﻴﺴﺖ.ﻟﺬﺍ ﺣﻮ&= #65165;ﺩث ﻭﺭﺧﺪﺍﺩﻫﺎﻯ &#= 65203;ﺎﺯﻧﺪﻩ ﻋُﻘﺪﻩ ﻫﺎ ﺩﺭ &= #65165;ﻃﻔﺎﻝ،ﻣﺰﻳʋ= 94; ﺑﺮ ﻋﻠّﺖ ﺍﺳﺖ.&= #65261; </spa= n>ﻳﺎ ﺟﻮﺍﻥ ﺑA= 228;ﻘﻞ ﺷﺎﻳﺴته اﻯ ﻧA= 198;ﺳﺪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65236;ﻬﻤﺪ،ﮐﻪ ﻋﻴﺐ ﻭﮐﻤﺒﻮﺩ&#= 65263; ﺩﺍﺭﺩ ﻭ ﻟﺬﺍ ﻓ= ﻘﻂ ﺍﺿﺎﻓﻪ ﻋﻘﺪﻩ &= #65193;ﺭ ﺭﻭﺍﻥ ﻣﻴﮑﻨﺪ.&= #65261;ﺣﺘﻰ ﺷﺪﺕ ﻭ ﮐثرﺕ ﺍ&#= 65267;ﻦ ﻋﻘﺪﻩ ﻫﺎ ﭼﺸﻢ = ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﻰ = ﺑﻨﺪﺩ،ﮐﻪ ﻧﺘﻮﺍﻧﺪ ﺑﻔﻬ&#= 65252;ﺪ ﮐﻪ ﻋﻴﺒﻰ ﺩﺍﺭ&= #65193;.ﻭ ﻳﺎ ﭼﻮﻥ ﻣﺘﮑﺒ&= #1617;ﺮﺍﻥ ﺗﺼﻮﺭ ﻣﻴﮑﻨﺪ&#= 1548; ﮐﻪ ﺩﺭ ﺑﻬﺘﺮﻳ&= #65254; ﺷﺮﺍﻳﻂ ﻫﺴﺘﻨ&#= 65194;،ﮐﻪ ﻧﻴﺎﺯﻯ ﻫﻢ ﺑﻤ&= #65228;ﻠﻢ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻧﺪﺍﺭﻧﺪ. ﺍﺭﺗ&= #65170;ﺎﻁ ﻃﻔﻮﻟﻴّﺖ ﺑﺎ &#= 65203;ﮑس ﺩﺭﺳﺖ ﻧﻴﺴﺖ.ﺯ&= #65267;ﺮﺍ ﺳﮑس ﻟﺬﺕ ﺍﺭﺍ&#= 65193;ﻯ،ﻭ ﺍﺯ ﭘﻴﺶ ﻃﺮﺡ ﺁ= ﻥ ﺩﺭ ﻓﮑﺮ ﺍﻧﺠﺎ&= #65249; ﮔﺮﻓﺘﻪ، ﻭﻟﻰ &#= 65219;ﻔﻞ ﻫﺮﮐﺎﺭﻯ ﻣﻴﮑ&#= 65256;ﺪ ﺭﺑﻄﻰ ﺑﺴﮑس ﻧ&#= 65194;ﺍﺭﺩ.ﮐﻪ ﻣثلا ﻣﮑﻴﺪﻥ A= 165;ﻧﮕﺸﺖ ﺭﺍ ﺷﺒﻴﻪ ﻋﻤﻞ = ﺳﮑس ﺑﺪﺍﻧﻴﻢ،ﻭ ﻳ= 5166; ﻋﻘﺪﻩ ﺍﻭﺩﻳﺐ &= #65251;ﻮﺭﺩ ﺗﻮﺟّﻪ ﻓﺮﻭﻳ= 5194;،ﺭﺳﻴﺪﻩ ﺍﺯ ﻓﻠﺎﺳﻔﻪ ﻳ&= #65262;ﻧﺎﻧﻰ ﻗﺒﻠﻰ ﻣﻄﺮﺡ ﻧ&= #65268;ﺴﺖ.ﮐﻪ ﻃﻔﻞ ﺑﺨﻮﺍﻫﺪ &= #65169;ﺮﺣﻢ ﻣﺎﺩﺭ ﺧﻮﺩ ﺑﺎ&= #65199; ﮔﺮﺩﺩ ﻭ ﻳﺎ ﺑﺎ= ﻣﺎﺩﺭ ﺧﻮﺩ ﺯﻧﺎ ﮐﻨﺪ&= #1548;ﭼﻮن ﺪﺭ ﺩﻭﺭﻩ ﺟﻨﻴ&= #65256;ﻰ ﭼﻨﺎﻥ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ . ﻓﺮﻭﻳﺪ ﺟﺎﻳﮕ= ﺎﻩ ﻋﻘﺪﻩ ﻫﺎ ﺭﺍ ﺩ= ﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﻴﺪﺍﻧﺪ،ﮐﻪ ﻫﻤﺎﻥ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﻣﺴﻠّﻂ ﺑﺮ ﮊﻧ&#= 65176;ﻴﻚ ﺟﺴﻤﺎﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺳﺖ.ﻭﻟﻰ ﺑﺎﺯ = ﺧﻮﺩ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ، ﺷﺎﻳﺴﺘﮕﻰ ﺍﺭ&#= 65165;ﺩﻩ ﻭﺍﻟﻮﻫﻴّﺖ ﺑ= 5198;ﺍﻯ ﺫﻫﻦ ﻭﺗﻦ ﻧﺪﺍ&= #65197;ﺩ. ﭼﻮﻥ ﺧﻮﺩ ﻣﻌﺎ&= #65267;ﺐ ﻭ ﻧﻮﺍﻗﺺ ﻭﺧﻄ&= #65166;ﻫﺎ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ &= #65227;ﻘﻴﺪﺗﻰ ﺧﻮﺩﺭﺍ ﺩﺭﺭﻭ&#= 65165;ﻥ ﺩﺍﺭﺩ.ﻣﮕﺮ ﺩﺭ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ،ﮐﻪ ﻧﺎ= 5191;ﻮﺩﺁﮔﺎﻩ ﺧﻮﺩﺭﺍ ﭘﺎﮐﺴ&#= 65166;ﺯﻯ ﻭﺗﺰﮐﻴﻪ ﻭ ﺗﺨ&= #65248;ﻴﻪ ﺍﺯ ﺧﻮﺏ ﻭ ﺑﺪ ﺻ= ;ﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ، ﻭﺣ= 5176;ﻰ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺷﺎﻳﺴﺘ&#= 65258; ﺗﺮ ﻣﻴﮑﻨﺪ.ﺗﺎ = ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﻳﺎ ﺟﺎﻧ&= #65166;ﻥ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﺑ&= #65198;ﺳﺪ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﻫ&#= 65252;ﻴﻦ ﺭﻭﺡ ﺍﻟﻬﻰ،ﺑ= 615;ﻌﺪ ﭼﻬﺎﺭﻡ ﻭﺟﻮﺩ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ .ﮐﻪ ﺷﺎﻳﺴ= ﺘﻪ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻣﻴﺸﻮﺩ. ﻫﻨﻮﺯ = ﺩﻩ ﺑﺮﺍﺑﺮ ﺁﻧﭽﻪ &= #65239;ﺒﻠﺎ ﺗﺰﮐﻴﻪ ﻣﻌﺎﻳ&#= 65168; ﺩﺭ ﭘﺎﮐﺴﺎﺯی &#= 65198;ﻭﺍن ﺼﻮﺭت گرﻓته ا= ;ﺳﺖ،ﻣﻌﺎﻳب ﺪﻳﮕﺮی ﺪﺭ ﺭﻭ&#= 65165;ن ﺪﺍﺭﺩ.ﻭﭼﻮﻥ ﺑ&= #65256;ﻮع ﻔﻮﻕ ﺑﺸﺮﻯ ﻓﺮ&= #65207;ﺘﻪ ﮔﻮﻧﻪ ﻧﻴﺰ ﺑﺮ&= #65203;ﺪ،ﺑﺎﺭ ﺳﻨﮕﻴﻦ ﺍﺯ ﺩﻭ&= #65197;ﻩ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;.ﮐﻪ ﺷﺎﻳﺪ ﺩﻭﺭﻩ ﻃ&= #65236;ﻮﻟﻴّﺖ ﺩﻭﺭﻩ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ،ﺑﺎﺯ ﻣﻌﺎﻳﺒﻰ ﺟﺪﻳ&#= 65194;ی ﺒﺴﺎﺯﺩ.ﮔﺮﭼﻪ &= #65259;ﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.ﮐﻪ ﺭﻭﺯ ﺳﻮﻡ ﺗﻮﻟ&= #65194; ﻣﻴﺘﻮﺍﻧﻨﺪ ﺻ&#= 65188;ﺒﺖ ﮐﻨﻨﺪ.ﻳﻌﻨﻰ ﻇ&= #65198;ﻑ ﺳﻪ ﺭﻭﺯ ﺁﻣﻮﺯ&= #65205; ﺯﺑﺎﻥ ﻭ ﺗﻔﺎﻫ&= #65250; ﺑﺎ ﻭﺍﻟﺪﻳﻦ ﻭ = ﺍﻃﺮﺍﻓﻴﺎﻥ ﺭﺍ ﻣﻰ ﺁﻣﻮﺯﺩ.= ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﮔﺎﻫﻰ ﺩﺭ ﺩﻭ ﺳﺎﻟﮕﻰ = ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﺩﺭ ﻫﺮ = ﺣﺎﻝ </spa= n>ﺩﺭ ﺗﻮﻟﺪ ﻓA= 262;ﻕ ﺑﺸﺮﻯ،ﺑﺎﺯﺗA= 200;کیه هائی ﻟﺎﺯﻡ ﺍʌ= 03;ﺖ.ﮐﻪ ﺑﻌﺪﺍ ﺑﺘﻮﺍﻧ&#= 65194; ﮐﺴﺐ ﺻﻔﺎﺕ ﺍﻟ&= #65260;ﻰ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ&#= 65197;ﺍ ﺑﻴﺎﺑﺪ.ﮐﻪ ﺑﺎ = ﻣﺮﺍﺗﺐ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﮐﻪ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ&#= 1548;ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺁﻏﺎﺯ ﻣﻴﻨﻤﺎﻳﺪ،ﺑA= 256;ﻮﺭ ﺭیّ ﺮﺣﻤﺎﻥ ﻭ &#= 65227;ﺮﺵ ﺭبّ ﺒﺮﺗﺮ ﺍﺯ= 5197;ﺣﻤﺎﻥ ﺩﺭﻣﻘﺎﻡ ﺭﻭﺣ&#= 65264; ﻭﻋﻘﻠﻰ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﻭﻣﻘﺎﻣﻰ ﺑﺮﺳ</= span>ﺪ.ﻭﺷﺎﻳﺴﺘʌ= 58; ﺭﺟﻌت ﺒﺠﻬﺎﻥ ﺩﺭﺗﻮ&#= 65247;ﺪ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻓﻮق ﺒﺸﺮﻯ &= #65169;ﺸﻮﺩ.ﺩﺍﺳﺘﺎ= 5255;ﻰ ﮐﻪ ﺗﺎ ﺃﺑﺪ ﺍﺩ= ﺍﻣﻪ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺧ&= #65194;ﺍﻭﻧﺪ ﻣﺤﺪﻭﺩ ﺑﻬﺮ ﺩ&= #65165;ﺩﻫﺎﻯ ﻧﻴﺴﺖ.ﭼﻪ ﺩﺭ ﮐ= ﻤﻴّﺖ ﻭﭼﻪ ﺩﺭ ﮐﻴﻔﻴ&= #1617;ﺖ.ﻭ ﭼﻪ ﺩﺭ ﺍﻋﻤﺎﻕ = ﺗﻔﺎﻭﺗﻬﺎﻯ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ. = ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻏﺮﺍﻳ&= #65200; ﻭ ﺳﭙس ﻋﻘﺪﻩ ﻫ&= #65166;، ﺑﺎﻋث ﺍﺧﺘﻠﺎ= 5247;ﺎﺕ ﺭﻭﺍﻧﻰ ﻭ ﻋﻘﺐ = ﻣﺎﻧﺪﮔﻰ ﺗﮑﺎﻣل ﺸﺪﻩ،A= 261; </spa= n>ﻣﺪﺍﻡ ﺳﻨﮕʌ= 68;ﻦ ﺗﺮ ﻭﺑﻴﺸﺘﺮ ﻣ&= #65268;ﮕﺮﺩﺩ.ﺍﺯ ﺟﻬﺎﻟﺖ ﻭ ﺧﻮﺩ&= #65203;ﺮﻯ ﻭ ﺑﻰ ﺗﺮﺑﻴﺘﻰ = ﻭ ﻋﺪﻡ ﺳﻠﻮﻙ ﺩﺭ = ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ ﺍﺩﺍمه = 5252;ﻴﻴﺎﺑﺪ.ﻭ ﻣﺪﺍﻡ ﺳﺮﻋﺖ ﻗ&= #65260;ﻘﺮﺍی ﻨﺴخ ﻮﻣﺴﺦ ﺁﻧ&#= 65260;ﺎ ﺍﺯ ﻫم اﮐﻨﻮﻥ &#= 65203;ﺮﻳﻌﺘﺮﻣﻴﺸʌ= 62;ﺩ.ﺍﻣﺎ ﺑﺎ ﭘﻴﻤﺎﻥ ﺳﻠ&= #65262;ﮐﻰ ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264;،ﻣﻨﺎﺳﺐ ﺍﻧﺴﺎﻥ ﻃﺎﻟﺐ &= #65247;ﻘﺎﻯ ﺍﻟﻬﻰ،ﺩﺭ ﻧﻮ= 5197; ﺭﺏّ ﻗﺎﺋﻢ ﺭﻭ&#= 65185; ﺍﻟﻘﺪس، ﭘﺎﮐA= 204;ﺎﺯﻯ ﻳﺎ ﮐﻨﺘﺮﻝ ﻭ ﺗ= ﺤﻘﻴﺮ ﺳﮑس ﻭﻣﺎﻫﻴّA= 174; ﺫﺍﺗﻰ ﺭﻭﺍﻥ ﺻ&= #65262;ﺭﺕ ﻣﻴﮕﻴﺮﺩ.ﻭ ﺳﺮ&= #65227;ﺖ ﺗﻌﺎﻟﻰ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺍﻥ ﭼﻨﺎﻥ ﺑ&= #65166;ﻟﺎ ﻣﻴﺮﻭﺩ،ﮐﻪ ﺍ= 5211;ﻄﻠﺎﺣﺎ ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺭﻩ= ﺻﺪ ﺳﺎﻟﻪ ﻣﻴﺮﻭﻧ&#= 65194;.ﻭ ﻫﺮ ﺻﺪ ﺳﺎﻝ ﻳﻚ= ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253;،ﻭ ﻓﺮﺍﻭﺍﻥ ﻣﺸﮑ&#= 65248;ﺎﺕ ﻭ ﺭﻧﺠﻬﺎﻯ ﺁﻥ = ﻣﻴﺒﺎﺷﺪ.ﻟﺬﺕ ﺳﮑس ﻭ ﺷﮑﻢ،ﻭ &#= 65169;ﻰ ﺧﺒﺮﻯ ﻗﺎﺑﻞ ﻗ&= #65268;ﺎس ﺑﺎ ﺭﻧﺠﻬﺎﻯ ﺍ&= #65255;ﺴﺎﻥ ﺩﺭ ﺟﻬﻨّﻢ ﺟﻬ&#= 65166;ﻥ،ﺩﺭ ﻣﺸﮑﻠﺎﺕ ﺁﻥ ﻧ&= #65268;ﺴﺖ.ﮐﻪ ﻫﻤﺎﻥ ﺟﻨﮕﻞ ﺗ&= #65262;ﺣّﺶ ﻣﻮﺟﻮﺩﺍﺕ ﺩﺭ&#= 65255;ﺪﻩ ﻳﮑﺪﻳﮕﺮ ﺍﺳﺖ.&= #65231;ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺭﻭﺡ &= #65165;ﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ،ﮐﻪ = 5169;ﺨﻮﺍﻫﻨﺪ ﺍﺯ ﭘﺎﮐﻰ ﻳﺎ ﻋ= ﻘﺪﻩ ﺩﺍﺭ ﺑﻮﺩﻥ ﺁﻥ = ﺑﮕﻮﺋﻴﻢ.ﻭﻟﻰ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻧﺴﺎﻥ، ﻃﺒﻴ= 5228;ﺘﺎ ﺳﺮﺷﺎﺭ ﺍﺯ ﻋﻘ&= #65194;ﻩ ﻫﺎ ﻭﻣﻌﺎﻳﺐ ﻫ&= #65204;ﺘﻨﺪ. ﻫﺮﭼﻪ ﺟﺎﻫﻠﺘ&#= 65198; ﺧﻮﺩﺭﺍ ﺑﺎﺯﻋ&#= 65166;ﻟﻤﺘﺮ ﻣﻴﺪﺍﻧﺪ ﻭﻫﺮ&#= 64380;ﻪ ﺿﻌﻴﻒ ﺗﺮ ﺧﻮﺩ&= #65197;ﺍ ﺗﻮﺍﻧﺎ ﺗﺮ ﻣﻴﭙﻨﺪﺍ&= #65197;ﺩ.ﻭ ﻫﺮﭼﻪ ﺣﻘﻴﺮ ﺗ&= #65198;،ﺧﻮﺩ ﺭﺍ ﮐﺒﻴﺮ ﻭ ﺑﺰ= ﺭﮔﺘﺮ ﻣﻴﮕﻤﺎﺭﺩﭘس = 5175;ﮑﺒّﺮ ﺩﺍﺭﺩ. ﺑﻴ= ﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻋﻤﻠﺎ &= #65255;ﺎﺑﺴﺎﻣﺎﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭ ﺑﻬﻢ ﺧﻮﺭﺩﻥ ﺭ&= #65165;ﺑﻄﻪ ﺍﻋﻀﺎﻯ ﺑﺪﻥ ﺑ&= #65166; ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ ﺍ= ﺳﺖ.ﮔﻮﺋﻰ ﺩﻭﺭﺗﺮ ﺷﺪﻥ ﺍ&= #65199; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ ﺑﺮﺗﺮ ﻣﻨﺘﻈﺮ &= #65165;ﻭ ﺍﺳﺖ.ﺑﻌﺪ ﺍﺯ ﻓ= ﺮﻭﻳﺪ ﺷﺎﮔﺮﺩﺍﻥ ﻣﺒ&#= 65176;ﮑﺮ ﺍﻭ،ﺭﺍﻩ ﺣﻠﻬ= 5166;ﺋﻰ ﺑﺮﺍﻯ ﻣﻌﺎﻟﺠ&#= 65258; ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65197;ﻭﺍﻧﻰ ﻣﻄﺮﺡ ﮐﺮﺩﻧﺪ.&= #65169;ﺮﺧﻰ ﺑﺮ ﺑﺎﻟﻴﻦ ﺑﻴ&= #65252;ﺎﺭ،ﻭ ﺑﺮﺧﻰ ﺩﺭ ﺗﮑﻠ&= #1617;ﻢ ﻭ ﺗﻔﻬﻴﻢ ﺑﻴﻤ&= #65166;ﺭ،ﻭﮔﺎﻫﻰ ﺩﺭ ﺗﺨﺪﻳﺮ ﻭ ﺑ= ﻰ ﺣس ﮐﺮﺩﻥ ﺑﻴﻤ&#= 65166;ﺭﻣﻴﺒﺎﺷﺪ.ﻭA= 259;ﺮﭼﻪ ﭘﻴﺸﺮﻓﺖ ﺳﻄﺢ &= #65227;ﻠﻢ ﻭ ﻋﻘﻞ ﺟﻤﻌﻰ ﺑ= ﺸﺮ ﺑﺎﻟﺎ ﺑﺮﻭﺩ،= 5165;ﻟﺒﺘﻪ ﺭﻭﺷﻬﺎﻯ ﺑﻬﺘ&#= 65198;ﻯ ﻧﻴﺰ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﻨﺪ ﻭﻟﻰ ﻫﻴﭻ ﮐﺪﺍ&= #65249; ﮐﺎﺭ ﺭﻭﺵ ﻭﻟﺎ&= #65267;ﺖ ﺩﺭ ﺳﻠﻮﻙ ﺭﺍ ﻧ= ﻤﻰ ﮐﻨﺪ.ﮐﻪ ﺣﺘﻰ ﺑ= ﻴﻤﺎﺭﺍﻥ ﺭﺍ ﺑﺎ ﺭﻗﺎﻳﻘ&= #65264; ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬ&= #65264; ﺷﻔﺎ ﻣﻴﺪﻫﺪ. ﺑ= ﺨﺼﻮﺹ ﺩﺭ ﺍﻧﺴﺎﻥ ﺳﺎ&= #65247;ﻢ ﻭﻧﻮﺭﻣﺎﻝ،ﮐA= 258; ﺧﺒﺮ ﺍﺯ ﺩﺭﺟﻪ = ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ &= #65255;ﺪﺍﺭﺩ. ﺣﺘﻰ ﺍﮔﺮ ﺧﻮﺩ = ﭘﺰﺷﻚ ﻣﻌﺎﻟﺞ ﺭﻭﺍﻥ &= #65169;ﺎﺷﺪ،ﺭﻭﺵ ﺑﻬﺘﺮ ﺍﺯ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﺩﺭﻭﻟﺎﻳ= 5174;،ﻫﻤﺮﺍﻩ ﺗﻔﻬﻴﻢ،ﻭ ﻧﻴ= 5198;ﻭﻯ ﻋﺸﻖ،ﻭ ﻃﺮﺩ ﻧ&#= 65268;ﺮﻭﻯ ﻧﻔﺮﺕ،ﻭ ﺍﻳﺠ= 5166;ﺩ ﻧﻴﺮﻭﻯ ﻋﻈﻴم اﻣﻴﺪ، ﻭﻧﻴﺮA= 261;ﻫﺎﻯ ﺩﻳﮕﺮ ﺳﺎﻟﻚ ﺳ&= #65166;ﻟﻢ ﻧﻮﺭﻣﺎﻝ ﺷﻔﺎ&#= 65263; ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﺪ،ﮐﻪ ﺑﺎﻳﺪﺁﻝ ﮐﻤﺎ&#= 65245; ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻗﺎﺋﻢ ﻣﻴﺮﺳﺪ.&= #65261; ﺍﻳﺪﺁﻝ ﺩﺭ ﮐﻤ&= #65166;ﻝ ﻣﻴﮕﺮﺩﺩ.ﮔﺮﭼ&#= 65258; ﺑﺎﺯ ﺩﻩ ﺩﺭ ﺻﺪ= ﻣﺸﮑﻠﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65187;ﻞ ﺷﺪﻩ،ﺗﺎ ﺑﻘﻴ= 5258; ﻣﻌﺎﻳﺐ ﺭﺍ ﺩﺭ = ﻣﺠﻤﻮﻋﻪ ﺍﻧﻮﺍﻉ ﻓﻮق ﺒ&#= 65208;ﺮﻯ ﺩﻧﺒﺎﻝ ﮐﻨﺪ،= 4380;ﻮﻥ ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ = ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﻭ </spa= n>ﻳﮑﻰ ﺍﺯ ﻋﻮA= 165;ﻣﻞ ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍ&#= 65253; ﺍﻟﺒﺘﻪ ﺍﻗﺘﺼ&#= 65166;ﺩ ﻫﺴﺖ.ﮐﻪ ﻣﺎﺭﮐ&= #1587; ﻭ ﺑﺴﻴﺎﺭﻯ ﻣﻴ&= #64405;ﻮﻳﻨﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65165;ﻭﻝ ﺑﺎﻳﺪ ﺑﺪﻥ ﺳﺎ&= #65247;ﻤﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺩﺭ ﺳﻠﺎﻣﺘﻰ ﻋ&= #65240;ﻞ ﻭ ﺫﻫﻦ ﺧﻮﺩ ﻓﮑ= ﺮﻯ ﮐﻨﺪ.ﭼﻪ ﺭﺳﺪ ﮐ= ﻪ ﺑﺨﻮﺍﻫﺪ ﺭﻭﺍ&#= 65253; ﺧﻮﺩﺭﺍ ﺷﻔﺎ ﺑ&= #65194;ﻫﺪ. ﻭﻟﻰ ﺗﻨﻬﺎ ﺍﻗ&= #65176;ﺼﺎﺩ ﻧﻴﺴﺖ.ﺟﻬﺎﻟﺖ &= #65261; ﻧﺎﺭﺳﺎﺋﻰ ﻫﺎ&#= 65263; ﻣﻐﺰﻯ،ﻧﺘﻴﺠA= 258; ﮐﻤﺒﻮﺩﻫﺎﻯﺗ= 4401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺩﺭ ﺗﻮﻟ&= #65194;ﺍﺕ ﭘﻴﺸﻴﻦ،ﻣﺪﺍA= 249; ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺨ&= #65220;ﺎﮐﺎﺭﻯ ﻭﺗﻮﺣّﺶ ﻭﺧﻮ= 5193;ﺳﺮﻯ،ﻭ ﺣﺘﻰ ﺧﻮﺩﮐﺸﻰ &= #65175;ﺪﺭﻳﺠﻰ ﻣﻴﺒﺮﺩ ﺯﻳﺮﺍ &= #65165;ﻧﺴﺎﻥ که ﺪﺭ ﺳﻦ ﺑﻠﻮ&#= 65229; عقل کاﻓﻰ ﺑﺮᥴ= 5;ﻯ ﺁﻳﻨﺪﻩ ﻧﮕﺮﻯ &= #65261; ﺧﺪﺍ ﺟﻮﺋﻰ ﻳﺎ&= #65235;ﺖ،ﻣﺨﺼﻮﺻﺎ ﻧﻘﺶ ﺍﻗﺘﺼﺎﺩ &= #65197;ﺍ ﺍﺯ ﺯﻧﺪﮔﻰ ﺧﻮ&= #65193; ﺣﺬﻑ ﻣﻴﮑﻨﺪ.ﺑ&= #65198;ﺧﻠﺎﻑ ﺳﺎﺑﻖ ﺑﺮﺍﻯ ﭘ&= #65198;ﺧﻮﺭﻯ ﺍﻗﺪﺍﻡ ﻧﻤﻰ ﮐ&= #65256;ﺪ،ﮐﻪ ﻣﺪﺍﻡ ﺑﻨﺤﻮﻯ &= #65197;ﻭﺯﻩ ﮐﻢ= ﺧﻮﺭﻯ= ; ﺩﺍﺭﺩ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺷﮑﻢ ﺭ= ﺍ ﻧﺎﺩﻳﺪﻩ ﻣﻴﮕ&#= 65268;ﺮﺩ.ﻭﻳﺎﺟﺎه ﻄﻠﺒﻰ ﻭ ﺗﺤﮑّ&#= 65250; ﺑﺮ ﺩﻳﮕﺮﻯ ﺭﺍ = ﺩﺭ ﺧﻮﺩ ﻣﻰ ﮐﺸﺪ، &= #65261;ﻋﺰﻟﺖ ﻭﮔﻤﻨﺎم ﺪﻧﺒ= 5166;ﻝ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺗﻤ&= #65166;ﻡ ﺁنچه ﺪﺭ ﺯﻧﺪ@= 404;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65174;،ﻗﻬﻘﺮﺍﺑﺮ ﻣﻰ ﺑﺎﺷﺪ.ﺣﺘﻰ = ﺍﮔﺮ ﺻﺪﻗﺎﺕ ﻭ ﺧﻴﺮ&= #65165;ﺕ ﺍﻧﺴﺎﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ ﺑﺎﺷﺪ.ﮐﻪ ﺟﻨﺒ&= #65258; ﻫﺎﻯ ﻣﻨﻔﻰ ﺁﻥ = ﺁﺳﻴﺐ ﺑﻴﺸﺘﺮ ﺍﺯ ﺑﻬ&= #65198;ﻩ ﻭ ثوﺍﺏ ﻣﻴﺮﺳ= 5166;ﻧﺪ.ﻳﻌﻨﻰ ﮔﻨﺎﻫﺎﻥ ﺁﻥ ﺑ&= #65268;ﺶ ﺍﺯ ثوﺍﺏ ﺁﻥ ﻣ&#= 65268;ﺒﺎﺷﺪ.ﻣﺎﻧﻨA= 194; ﺧﻴﺮﺍﺕ ﺑﻨﺎﻡ &= #65191;ﺪﺍ،ﺑﺮﺍﻯ ﺷﻬﺮﺕ ﻭ ﮐﺴﺐ ﺍ= ﻋﺘﻤﺎﺩ ﻣﺮﺩم ﻮﺑﺮﺍﻯ &#= 65231;ﺎﺭﺕ ﺑﻴﺸﺘﺮ ﺁﻧﻬﺎ&#= 1548;ﻭ ﺗﺤﮑّﻢ ﻭ ﺯﻭﺭ&#= 64404;ﻮﺋﻰ ﻏﻴﺮ ﻣﺤﺴﻮس ﺑ&#= 65198;ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﺑﺎﻟﺄﺧ&= #65198;ﻩ ﻋﻮﺍﻣﻞ ﻣﺘﻌﺪ&#= 65193;ﺑﺎﻋث ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍ&#= 65253; ﻭ ﺑﻴﻤﺎﺭﻯ ﺁﻥ = ﻣﻴﺸﻮﺩ.ﻭﭼﻮﻥ ﺻﻔﺎﺕ ﻣثبت ﺑA= 260;ﺘﺮ ﻭﻳﺎ ﻣﻨﻔﻰ ﺑﺪ&= #65175;ﺮ، ﻫﻤﻴﺸﻪ ﻣﺎﻧﻨ&#= 65194; ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﻫﺴﺘﻰ، ﮐثرﺗʌ= 64; ﺩﺭ ﻳﻚ ﺳﻄﺢ ﻧﺪﺍﺭ&= #65255;ﺪ ﮐﻪ ﻫﻤﻪ ﭘﺸﺖ ﮔ= ﺮﺩﻥ ﺩﺭﺗﺄثیر ﻭﺗʋ= 56;ثّر ﻫﺴﺘﻨﺪ. ﭘس ﻋﻮ&= #65165;ﻣﻞ ﻗﻬﻘﺮﺍ ﻧﻴﺰ ﻳ&= #64401;ﻰ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﺎ&= #65227;ث ﻤﻴﺸﻮﺩ.ﻭ ﻳﺎ ﻋ= ﺎﻣﻠﻰ ﺑﻮﺩﻩ ﮐﻪ ﺗﺸﺪ&= #65267;ﺪ ﻭﺯﻧﺪﻩ ﻣﻴﮑﻨ&#= 65194;.ﺑﻌﮑس ﺗﺰﮐﻴﻪ ﻧﻔس،@= 400;ﻪ ﺍﮔﺮ ﺑﺎ ﺻﻔﺖ ﻧ= ﻴﺮﻭﻣﻨﺪﺗﺮ ﻣﻨﻔﻰ ﺟﻨﮕﻴﺪ.&= #65175;ﻤﺎﻡ ﺻﻔﺎﺕ ﻣﻨﻔﻰ ﺯ&= #65267;ﺮﺩﺳﺖ ﺁﻥ ﻧﻴﺰ ﻣﺮﺗﻔ&= #65226; ﻣﻴﮕﺮﺩﺩ</sp= an>.ﻭ ᥾= 7;ﺎﻫﺮﭼﻪ ﺻﻔﺖ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﺗﺮ ﻧﻴﮑﻮنی ﺒﮑﺎA= 197; ﺍﻓﺘﺎﺩ،ﻣﺠﻤA= 262;عه ﺼﻔﺎت ﺒﻴﺸﺘﺮ= 5263; ﻧﻴﮑﻮ ﺯﻳﺮﺩﺳ&#= 65174; ﺁﻥ ﺻﻔﺖ ﻧﻴﮑﻮ&= #65175;ﺮ ﺑﺎﻟﺎﺗﺮ،ﻳﻚ = 5267;ﮑﺒﺎﺭﻩ ﺩﺭ ﺍﻧﺴﺎﻥ ﭘﻴ&= #65194;ﺍ ﻣﻴﺸﻮﻧﺪ.ﻣﻮﻟ&#= 65166;ﻋﻠﻰّ ﺻﺒﺮ ﺭﺍ ﺑﺮﺍﻯ = ﺭﻭﺡ،ﭼﻮﻥ ﺟﺎﻥ ﺑﺮﺍﻯ ﺗﻦ = ﻣﻴﺪﺍﻧﺪ.ﻭﺍﻟ&#= 65170;ﺘﻪ ﺑﺮﺧﻰ ﺁﮔﺎﻫﻰ &= #65261; ﻋﺮﻓﺎﻥ،ﻭﺗﻤA= 198;ﻳﻨﺎﺕ ﻓﻬﻤﻴﺪﻥ،ﻭﻳA= 166;ﺩﺭ ﺑﺮﺧﻰ ﺑﺎ ﺗﻘﻮ&= #65267;ﺖ ﻧﻴﺮﻭﻯ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ،ﺑﺎ ﻣﺨﻠﻮﻗﺎﺕ ﺧﺪ&#= 65165;،ﺑﺨﺼﻮﺹ ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ = ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻋﻤﻞ ﻣﻴﮑﻨﺪ ﻭ = ﺣﺘﻰ ﭘﻴﺎﻣﺒﺮ ﻧﻴﺮ&#= 65261;ﺋﻰ ﻗﻮﻯ ﺗﺮ ﺍﺯ ﻣﺤ= ﺒّﺖ ﻭ ﻋﺸﻖ ﺩﺭ ﮐﺎﺭ= ﺳﻠﻮﻙ ﻣﻄﺮﺡ ﻣﻴﮑﻨﺪ.&= #65261; ﺁﻥ ﻧﻔﺮﺕ ﻳﺎ ﺩ= ﻭﺭﻯ ﻭ ﺑﻰ ﺍﻋﺘﻨﺎﺋ&= #65264; ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﻭ&= #65247;ﺎﻳﺖ ﺍﻟﻬﻰ، ﺩﺭﻗﺸ= 5198;ﻳّﻮﻥ ﻣﺬﻫﺒﻰ،ﭼﻪ ﺳ= 5256;ّﻰ ﺑﺎﺷﺪ ﻳﺎ ﺷﻴﻌ&= #65264;،ﻭ ﻳﺎ ﺑﻬﺮﻧﺎﻡ ﻭ&= #65247;ﺎﻳﺖ ﻓﻘﻴﻪ ﺳﻔیه ﺪ= 5267;ﮕﺮﻯ ﺑﺎﺷﺪ.ﭘس ﺻﻔﺎ&#= 65173; ﻫﻢ ﺩﺭ ﻳﻚ ﻭﺣﺪ= ﺕ ﻭﺟﻮﺩﻯ ﻣﺘﺪﺍ&#= 65191;ﻞ ﻫﻢ ﻫﺴﺘﻨﺪ ﺑﺮ&= #65191;ﻰ ﻋﺪﻣﻰ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﻣﻮﺟﻮﺩ،ﮐﻪ ﺁ= 5255;ﻬﺎ ﺭﺍ ﮐﻤﺒﻮﺩ ﻳﺎ = ﻣﻨﻔﻰ ﻣﻮﺟﻮﺩ،ﮐﻪ ﺑ= 5166;ﻳﺪ ﮐﻮﺷﺶ ﺑﺮﺍﻯ ﻣ&= #65228;ﺪﻭﻡ ﮐﺮﺩﻥ ﺁﻧﻬﺎ ﻧ&= #65252;ﻮﺩ.ﻳﺎ ﻫﻤﺎﻥ ﺻﻔﺎﺕ ﺍ&= #65255;ﺴﺎﻧﻰ ﮐﻪ ﺑﺎ ﺗﺨﻠﻴﻪ = ﻭﺗﺤﻠﻴﻪ ﭘﺎﮐﺴﺎﺯﻯ ﻭﺗ&#= 65200;ﮐﻴﻪ ﻣﻴﺸﻮﻧﺪ.ﺩﺭﮐ&#= 65166;ﺭ ﺻﻔﺎﺕ ﺭﻭﺍﻥ ﻣ&= #65166;ﻧﻨﺪ ﻫﻤﻪ ﻋﻤﻠﻴّﺎ= 5173; ﺣﻴﺎﺗﻰ ﺍﻧﺴﺎ&#= 65253;،ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮ&#= 65165;ﺗب اﻟﻬﻰ ﺍﺳﺖ ﮐﻪ &= #65227;ﻤﻠﺎ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﻨﺪ.ﻭ ﺳﺎﻟﻚ ﮐﺎﺭﻯ ﻣ&= #65268;ﮑﻨﺪ ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮ&= #65193;ﻩ ﺑﺎﺷﺪ،ﺗﺎ ﻣﺮ= 5165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺘﻮﺍﻧ&#= 65256;ﺪ ﺑﮑﺎﺭ ﺧﻮﺩ ﺩﺭ = ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺑﭙﺮﺩﺍ&#= 65199;ﻧﺪ.ﻭﻫﺮﮐﺎﺭA= 263; ﮐﻪ ﻣﻴﮑﻨﻨﺪ،= 5169;ﺪﺳﺘﻮﺭ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174; ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎ&= #65253; ﺩﺭ ﮐﺎﺭ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺡ،ﺑﺮﺧﻠﺎA= 233; ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ،ﺗﮑﺎA= 251;ﻠﻰ </spa= n>ﻧﻴﻤﻪ ﺍﺭﺍʋ= 93;ﻯ ﺩﺍﺭﻧﺪ.ﮐﻪ ﮐﻨ&= #65176;ﺮﻝ ﺧﻮﻳﺸﺘﻦ ﻣﻴﮑ&#= 65256;ﻨﺪ . ﻳﺎ ﻫﻤﺎﻥ ﺻﺒﻮ= ;ﺭﻯ ﻭ ﮔﺬﺷﺖ ﻭ ﺗﺤﻤ= ّﻞ ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﻋ&= #65236;ﻮ ﻭ ﺑﺨﺸﺶ.ﺯﻳﺮﺍ = ﺑﺮﺍﻯ ﻭﺟﻮﺩ ﻭﻫﺴﺘﻰ &= #65169;ﭽﻨﺪﻳﻦ ﮔﻮﻧﻪ ﻣﻴﺘﻮﺍ&#= 65253; ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﮐ&= #65198;ﺩ. ﻭﺟﻮﺩ ﻣﺎﺩﻯ،= 5261;ﻭﺟﻮﺩ ﺯﻧﺪﻩ،ﻭﻭﺟﻮA= 193;ﺻﻔﺎﺗﻰ ﻭﻭﺟﻮﺩ ﻋﺪﻣﻰ &= #65261; ﻗﻬﻘﺮﺍﺋﻰ،ﻳA= 166; ﻭﺟﻮﺩﻫﺎﻯ ﺭﻭ&#= 65187;ﻰ ﻭ ﺍﻟﻬﻰ،ﻭ ﺩﻳ&#= 64405;ﺮ ﺍﻧﻮﺍﻉ ﺗﺼﻮﺭ&#= 1605; اﺍﺯ ﻭﺟﻮﺩ ﺩﺭ</= span> </spa= n>ﻫﺴﺘﻰ. ﺍﻣﺎ ﻧ&#= 65240;ﺶ ﺗﺮﺑﻴﺖ ﻭ ﺗﻌﻠ&= #65268;ﻢ ﺩﺭ ﺧﺎﻧﻪ ﻭﮐﻮ&= #65193;ﮐﺴﺘﺎﻥ ﻭﻣﺪﺍﺭس ﻭ ﺟﺎ&#= 65251;ﻌﻪ،ﺑﺨﺼﻮﺹ ﺩﺭﺧﺎﻧﻘﺎﻩ ﭘ&#= 65268;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ،ﻧ= 5258; ﻓﻘﻂ ﺍﮔﺮ ﺑﺪﺭ&= #65203;ﺘﻰ ﻃﺒﻖ ﻫﺪﻓﻬﺎﻯ &= #65165;ﻟﻬﻰ،ﻭ ﺑﺮﺍﻯ ﺩﻭﺭﺗﺮ &= #65261;ﺃﺑﺪﻳّﺖ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﺍ&= #65211;ﻠﺎﺡ ﻭﺗﺰﮐﻴﻪ ﺭﻭﺍ&#= 65253; ﺁﺳﺎﻥ ﭘﻴﺶ ﻣﻴ&= #65198;ﻭﺩ.ﻭﻧﻴﺮﻭﻯ ﻋﻘﻞ ﻣﺪﺍﻡ ﺳﻤ&= #65174; ﻋﻘﻞ ﻧﻘّﺎﺩ ﻟ&#= 65262;ﺍﻣﻪ ﺧﻮﺩ ﻣﻴﺮﻭﺩ،= 5175;ﺎ ﺩﺭ ﻧﻬﺎﻳﺖ &#= 65203;ﻠﻮﻙ ﺑﻌﻘﻞ ﮐﻠّﻰ ﺍ&#= 65247;ﻬﻰ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺭ&#= 65261;ﺡ ﺍﻟﻘﺪس ﺑﺮﺳﺪ.&#= 65261; ﻫﻨﻮﺯ ﺍﻟﺒﺘﻪ &= #65169;ﻰ ﻧﻬﺎﻳﺖ ﻋﻘﻠﻬ&#= 65166;ﻯ ﻋﻈﻴﻢ ﺗﺮ ﺩﺭ ﺍ= ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﭘﻴﺶ ﻫﺴﺖ.ﻭﻟﻰ ﺍﻟﻔ&= #65170;ﺎﻯ ﻭ ﺷﺮﻁ ﺍﻭﻝ ﺁﻥ= ،ﺩﺍﺷﺘﻦ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﻭ ﻋﻘﻞ ﮐﻠّﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﺩﺭ ﺷﻔﺎﻯ ﺑﻴﻤﺎﺭ&#= 65263; ﻫﺎﻯ ﺭﻭﺍﻧﻰ، &#= 64400;ﺎﺭ ﺗﻘﻮﻳﺖ ﻭ ﺑﻬﺒ&= #65262;ﺩﻯ ﺑﺴﺮﻋت ﭙﻴش ﻤ= 5268;ﺒﺮﺩ.ﺩﺭﺗﺠﺮʋ= 69;ﻪ </spa= n>ﺍﻳﻦ ﻧﻮﻳﺴʌ= 56;ﺪﻩ،ﺍﮔﺮ ﺑﻴﻦ ﺷﻬﻮﺩ ﺍﻭ&= #65245; ﻭﺩﻭﻡ ﻣﻦ ﺳﻪ ﺳ= ﺎﻝ، ﻭ ﺑﻴﻦ ﺷﻬﻮﺩ ﺳ= ﻮﻡ ﻭ ﭼﻬﺎﺭﻡ ﺩﻭﺳ&= #65166;ﻝ ﻳﺎ ﺑﻴﺸﺘﺮ ﻃﻮ&= #65245; ﮐﺸﻴﺪ، ﺑﺮﺍﻯ &#= 65207;ﻬﻮﺩ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ &= #65199;ﻭﺩﺗﺮ ﺍﺯ ﻳﮑﺴﺎﻝ،ﻭ &#= 65169;ﺮﺍﻯ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﭼﻬﻞ ﺭﻭﺯ،ﻭ ﺑ&#= 65198;ﺍﻯ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺳﻰ ﺭﻭﺯ ﺑﻮﺩ، &= #65261;ﺁﻧﻄﻮﺭﻳﮑﻪ ﺑﺨﺎﻃﺮ ﺩﺍﺭﻡ.&= #65261;ﻧﻤﻮﻧﻬﺎﻯ ﺍﺯ ﺳﺮﻋت ﺘﺼﺎ&#= 65227;ﺪﻯ ﻭ ثبات ﺁن ﺪﺭ A= 155;ﻣﺮ ﺣﺮﮐﺖ ﺟﻮﻫﺮﻯ</= span> ﻭﻣﻌﻨﻮﻯ = ﻭﻣﻴﻨﻮﻯ ﻭﺭﻭﺣﻰ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﺎﻓﻰ ﺍﺳﺖ ﺍﻧ&= #65204;ﺎﻥ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65247;ﻰّﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺑﭙﺮﺳ&#= 65194; ﻭ ﺑﺨﻮﺍﻫﺪ.ﻭﺣ&= #65268;ﺮﺕ ﺩﺭ ﺭؤﻳﺎ ﺭﺍ ﺷ&= #65256;ﺎﺧﺖ ﻭ ﭘﻴﺪﺍ ﮐﺮﺩ.ﻫ= ﻴﭻ ﺯﺣﻤﺘﻰ ﺑﺮﺍﻯ &= #65267;ﺎﻓﺘﻦ ﺭﻭﺷﻬﺎﻯ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺑﺨﻮﺩ ﺭﺍﻩ ﻧﻤ&= #65268;ﺪﻫﺪ.که ﭙﻴﺮ ﻫمه اﻣﻮA= 197; ﺭﺍ ﺭﻭﺷﻦ ﻣﻴﮑ&= #65256;ﺪ.ﺣﺘﻰ ﺧﻄﺎﻯ ﺍﺗﻔﺎﻗ&#= 65264; ﺍﻭ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ،ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ= ;ﻯ ﺍﻟﻬﻰ ﺍﺯ ﺍﻋﻤ&= #65166;ﻝ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﺑﺎﺯﺩﺭﺳت اﺳA= 174;.ﻭﻳﺎ ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺭ&= #65215;ﺎ،ﺭﺍﻩ ﺧﺪﺍ ﺩﻭ ﻗﺪﻡ ﺍ= ﺳﺖ،ﮐﻪ ﻗﺪﻡ ﺩﻭﻡ ﺭﺍ ﻧ= ﮕﺬﺍﺭﺩﻩ ﺭﺳﻴﺪه اﻳﻢ.ﺍ= 4404;ﺮ ﻋﻘﻞ ﻭ ﻋﺸﻖ ﻭ ﻋ= ;ﻤﻞ ﻭ ﺻﺪﺍﻗﺖ ﻭ ﺣُ&= #65204;ﻦ ﻧﻴّﺖ ﻭ ﺍﺭﺍﺩ&#= 65257; ﺁﻫﻨﻴﻦ ﻭ ﺻﺒﻮ&= #65197;ﻯ ﮐﺎﻣﻞ،ﻭ ﺍﻣﻴ= 5194;ﻭﺍﺭﻯ ﺑﻘﻮﻝ ﻭﻋﺪه ﻫ&#= 65166;ﻯ ﺧﺪﺍﻭﻧﺪ ﻭﻭﻟ&#= 65264;ّ ﺍﻟﻬﻰ ﺩﺍﺷﺖ. ﻭ= ﺍﻟّﺎ ﻫﺮﭼﻪ ﺑﻬﺪﻑ ﻭ&= #65239;ﺒﻠﻪ ﮐﻌبه ﻨﺰﺩﻳﻚ = 5207;ﻮﻳﻢ،ﻋﻤﻠﺎ ﺳﺮ ﺍﺯ ﺗﺮﮐﺴﺘ&= #65166;ﻥ ﻭﺩﻭﺭﺗﺮ ﺷﺪن از ﺧﺪﺍ ﺷﺪه اA= 255;ﺪ، ﻭﻧﺰﺩﻳﮑﺘﺮﺑ= 5166;ﺑﻠﻴس ﺃﻫﺮﻳﻤﻦ،ﻭﺁA= 191;ﻮﻧﺪﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻓﺎﺳﺪ &= #65261;ﻧﻔس اﻣّﺎﺭﻩ ﺍﺣﻤA= 238; ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﭘ&= #1587; ﺳﻮﺍﺑﻖ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﺯ ﺗﻮﻟ&= #65194;ﺍﺕ ﮔﺬﺷﺘﻪ،ﺍﺯ ﺧ= 5262;ﺏ ﻭ ﺑﺪ ﺁﻥ،ﻭ ﺷﺮ&= #65165;ﻳﻂ ﻣﺤﻴﻄﻰ ﮐﻮﺩﮐ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ،ﺩA= 197; ﺧﻮﺏ ﻭ ﺑﺪ ﺁﻥ،&= #65261;ﻫﻤّﺖ ﺳﺎﻟﻚ ﺍﮔﺮ ﺑﺎ = ﺧﺪﺍ ﭘﻴﻤﺎﻥ ﺩﺍﺷﺖ&#= 1548;ﺁﻧﮕﺎﻩ ﻣﺸﻴّﺖ ﻭ ﺍﺭﺍ&#= 65193;ﻩ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻧ&= #65184;ﺎﺕ ﻣﺮﺣﻠﻬﺎﻯ ﻭ ﻧ&= #65260;ﺎﺋﻰ ﺷﻬﻮﺩﻯ ﺑﺮﺍﻯ &= #65203;ﺎﻟﻚ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﮐ&= #65258; ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺳﺘﺎﻳﺶ ﮔﺮ ﺍﻭ = ﺧﻮﺍﻫﻨﺪ ﺷﺪ.ﻭﺣﺘﻰ ﺩﺭ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﻭ ﭼﻨﺪ &#= 65203;ﺎﻟﻚ ﺧﻮﺩ،ﺧﺪﺍﺋﻰ = 5261; ﺭﺑﻮﺑﻴّﺖ ﻣﻴ= 4401;ﻨﺪ.ﺍﮔﺮ ﺍﺯ ﺿﻤﻴﺮ ﻫﻢ ﺻ= ﺤﺒﺖ ﮐﻨﻨﺪ،ﻫﻤﺎﻥ = 5255;ﻘس ﺣﻴﻮﺍﻧﻰ ﺑﺸﺮ&#= 65263; ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﺍ&#= 65219;ﻔﺎﻝ ﺍﻧﻌﮑﺎس ﺗﻤﺎ= 5249; ﺳﻮﺍﺑﻖ ﺍﻭ،ﺍ= 5199; ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ن اﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ&#= 64380;ﻮﻥ ﺁﻟﻮﺩﻩ ﺗﺮﮔﺮ&#= 65193;ﺩ،ﺑﺨﺎﻃﺮ ﺟﻬﺎﻟﺖ ﺣﻴﻮﺍ&#= 65255;ﻰ،ﻭ ﺑﻰ ﺗﺠﺮﺑﮕﻰ ﮐ&= #65262;ﺩﮐﻰ ﻭﺟﻮﺍﻧﻰ ﺁﻧﮕ&#= 65166;ﻩ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5255;ﺎﻡ ﺷﺎﺳته اﻯ ﺧﻮA= 165;ﻫﺪﺑﻮﺩ.ﻭﺭﻭ᥸= 7;ﻦ ﻭﺗﺎﺭﻳﻚ ﺑﻮﺩ&#= 65253; ﺿﻤﻴﺮ ﻭﺭﻭﺍﻥ &= #65165;ﻧﺴﺎﻥ ﺩﺭ ﺣﺪﻭﺩ ﻣﻘﺪ&= #65165;ﺭ ﮐﻤّﻰ ﻭﮐﻴﻔﻰ &#= 64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺳﺖ،ﮐﻪ ﻣﻴﺘ= 5262;ﺍﻧﺪ ﺩﺭ ﺣﺪﻭﺩ ﺳﺮﻧ&= #65262;ﺷﺖ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;فعل ﺧﻮﺩ،ﺻﺮﻑ ﺗﺤ= 5240;ﻖ ﺗﮑﺎﻣﻞ ﻭ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺷﻮ= 5193;.ﮔﺮﭼﻪ ﺗﺎ ﻧﻬﺎﻳﺖ ﮐﻤ&= #65166;ﻝ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺑﺮﺳﺪ.ﻭﺗﺎﺭﻳ&#= 64401;ﻰ ﻫﺎ ﻫﻤﺎﻥ ﮐﻤﺒ&= #65262;ﺩﻫﺎ ﻭ ﭘﺮﺩﻩ ﻫﺎﻯ ﻣ= ﺎﻧﻊ ﻭﺭﺍﺩﻉ ﺗﻌﻘّ= 5246; ﻭ ﺗﺒﺼّﺮ ﺩﺭ ﺯ&= #65255;ﺪﮔﻰ ﺑﺰﺭﮔﺴﺎﻟﻰ ﺍ&#= 65203;ﺖ. ﮐﻪ ﻧﺘﻴﺠﻪ ﻫﻤ&= #65166;ﻥ ﺁﻟﻮﺩﮔﻰ ﻫﺎئ= 740; ﻤﺎﻧﻨﺪ ﮔﻨﺎﻩ &= #65261;ﻓﺴﺎﺩ ﻭﺟﻮﺩی ﺁﺑﮋﮐ= 5176;ﻴﻮ ﺩﺭ ﺭﻭﺍﻥ،ﻳﺎ &#= 65259;ﻤﺎﻥ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65153;ﻧﻬﺎ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﮐ&= #65252;ﺘﺮ ﺷﺪﻥ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﺍﺳﺖ،ﮐﻪ ﺧﻮﺩ &#= 65255;ﻴﺰ ﻭﺟﻮﺩﻯ ﺍﻟﻬﻰ &= #65261;ﻣﻠﮑﻮﺗﻰ ﺩﺍﺭﺩ.ﻭ ﻧﻪ ﺍﻳ= ﻨﮑﻪ ﻭﺟﻮﺩﻯ ﻣﻠﻤﻮ&#= 1587; ﺑﺎﺷﺪ.ﮐﻪ ﻣثل= 575; ﺑﺘﻮﺍﻥ ﺁﻧﺮﺍ &= #65197;ﺑﻮﺩ،ﻭ ﺁﻧﺮﺍ ﮐﻢ ﻭﺯﻳ&= #65166;ﺩ ﮐﺮﺩ.ﻣﮕﺮ ﺩﺭ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ ﻧﺒﺎﺷﺪ. = ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺭﺍ، &#= 65261;ﺍﻟﻔﺎﻅ ﻣﺤﺴﻮس ﻣﻴﮕﻮ= 5163;ﻴﻢ. ﻧﻪ ﺁﻧﭽﻪ ﻭﺍﻗ&= #65228;ﺎ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺩﺳﺖ ﺑﺪﻫﺪ ﺷﺨ&= #65212;ﻴّﺖ ﻫﺮﮐس،ﻧﺘﻴﺠʌ= 58; ﺁﺧﺮﻳﻦ ﻭﺿﻌﻴّﺖ ﻭ ﺩﺭ&#= 65183;ﻪ ﺁﻟﻮﺩﮔﻰ ﻳﺎ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺷﺪﻩ ﺭﻭﺍﻥ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺍﺳﺖ ﻣﻠﮑﺎﺕ ﻭ = ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎﻯ ﺭﻭﺍﻥ،ﺑﺎﺯ ﻫ= 5252;ﺎﻥ ﺿﻤﻴﺮ ﻭ ﺫﺍﺕ ﻭ= ﺷﺨﺼﻴّﺖ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ ﻭﭼﻮﻥ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺩﺭ ﺳﻠﻮﻙ ﮔﺮﺩ&= #65193;،ﻭﺟﺪﺍﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﻧﺘﻴﺠﻪ ﺣﺎﻟﺖ &= #65261;َﺟﺪ ﻭ ﻳﺎﻓﺖ،ﺍﺯ ﻣ&#= 65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺟﺪﻳﺪ ﻣﻴﺒﺎﺷ&#= 65194;.ﺁﻧﮕﺎﻩ ﻭﺟﺪﺍﻥ ﺑﻴﺪﺍ&#= 65197;،ﻗﻀﺎﻭﺕ ﻣﻌﻘﻮﻝ ﺩﺍﺭﺩ.&= #65199;ﻳﺮﺍ ﺑﺎ ﻋﻘﻠﻬﺎﻯ ﻧ&= #65268;ﺮﻭﻣﻨﺪﺗﺮ ﮐﺴﺐ ﺷﺪﻩ،ﻫﻤ= 5198;ﺍﻩ ﻫﺪﺍﻳﺘﻬﺎﻯ ﺷ&#= 65260;ﻮﺩﻯ ﻣﻴﺒﺎﺷﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﭼﻮﻥ ﺑﺴﻄﺢ ﮐﻤ&= #65166;ﻝ ﻋﺮش ﺮﺏّ ﺭﺣﻤ= 5166;ﻥ ﻭﺍﻭﻟﻴﺎﻯ ﻣﺤ&#= 65252;ﺪﻯ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﮐﺎﺭﺳﺎ&#= 65199; ﻣﻴﺒﺎﺷﺪ. ﻭ ﮐﺎ= ﻣﻠﺎﻥ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ&#= 1548;ﮐﻪ ﺑﺠﻬﺎﻥ ﺗﻮﻟﺪ&#= 65165;ﺕ ﺑﺸﺮﻯ ﻧﺴﺦ ﺑﻬ&= #65176;ﺮ ﺩﺍﺭﻧﺪ،ﺗﺎ ﺑ= 5166; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺑﻴ&= #65208;ﺘﺮ ،ﻭﺳﺮﻧﻮﺷﺖ ﺫ= 5165;ﺗﻰ ﺍﻧﺴﺎﻥ،ﺑﻨﻮA= 197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺳﺪ،ﮐﻪ ﺣﺘ= 5252;ﺎ ﺑﺎﻳﺪ ﺑﺮﺳﺪ.ﻭ = ﻫﻤﮕﺎﻥ ﺣتی ﺮﻭﺡ ﺃﺗﻤ= 5260;ﺎ ﻭﻭﻳﺮﻭﺳﻬﺎ ﺧ&#= 65262;ﺍﻫﻨﺪ ﺭﺳﻴﺪ ﮐﻪ ﺷﺎﻳ&= #65204;ﺘﻪ ﺗﻮﻟﺪﺍﺕ ﺍﻧﻮ&#= 65165;ﻉ ﻓﻮق ﺒﺸﺮﻯ ﮔﺮ&#= 65193;ﻧﺪ. ﻭ ﻓﺮﻣﺎﻥ ﮐُﻦ &= #65235;ﻴﮑﻮﻥ ﺍﻟﻬﻰ ﺭﺍ ﺍﺟﺮ&= #65165; ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ.&= #64400;ﻪ ﺣﺘﻤﺎ ﺧﻮﺍﻫﻨ&#= 65194; ﮐﺮﺩ.ﻭﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻫﻤﺎﻥ ﺭﺳﻴﺪﻥ &= #65169;ﻨﻮﺭ ﻗﺎﺋﻢ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺍﺳﺖ.ﮐﻪ ﺃ᥽= 1;ﺮﻯ ﻭﺍﺟﺐ ﺍﻟﻮﺻﻮ&#= 65245; ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﺷ&= #65260;ﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ،= 4344;ﻴﺸﺮﻓﺘﻰ ﺑﻴﺸﺘﺮ ﺭﻭﺣی &#= 65262;ﻣﻔﻴﺪ ﺗﻮﻟﺪ ﺑﺎ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﻴﺸﺘﺮ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺍﺳﺖ. <o:p></o:p></spa= n> = 5235;ﺮﻭﻳﺪ ﺭﻭﺍﻥ ﻭﻧﻔس ﺭ&#= 65165; ﻗﺴﻤﺖ ﺩﺭﻭﻧﻰ &= #65261; ﺗﺎﺭﻳﻚ ﻣﻴﺪﺍ&#= 65255;ﺪ.ﮐﻪ ﺧﻮﺩﺁﮔﺎه ﺬﻫ= 5254;، ﺭﻭﻳﻪ ﺭﻭﺷﻦ ﺍ&= #65203;ﺖ.ﻭ ﻟﺬﺍ ﺩﺭ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺒﺎﻳﺪ ﻋﻤ&#= 65268;ﻘﺘﺮ،ﺗﺨﻠﻴ᥽= 8; ﺍﺯ ﺁثاﺭ ﮔﺬﺷ= 5176;ﻪ ﺣﻴﻮﺍﻧﻰ ﻭﺗﻮ&#= 65187;ّﺶ ﻧﻤﻮﺩ،ﮐﻪ &#= 65193;ﻳﺮﺗﺮ ﭘﺎﮐﺴﺎﺯﻯ ﻣﻴ&#= 65208;ﻮﻧﺪ. ﻭ ﺣﺘﻰ ﺑﺎ ﺩﻩ ﺩ= ;ﺭ ﺻﺪ ﺗﺰﮐﻴﻪ ﺭﻭ&= #65165;ﻥ، ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨ&#= 65194;.ﺗﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺑﻘﻴﻪ = 5153;ثاﺭ ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴ&#= 65254;،ﻭ ﺣﺘﻰ ﺩﺭ ﺑﻘﻴّ&#= 65258; ﺣﻴﺎﺕ ﺑﺸﺮﻯ،= 4344;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺍﺩﺍﻣﻪ &= #65193;ﺍﺭﺩ.ﮐﻪ ﺑﻬﺘﺮ ﻭﻋﻤﻴﻖ &= #65175;ﺮ ﺗﺰﮐﻴﻪ ﻣﻴﮑﻨ&#= 65194;.ﭼﻮﻥ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﺗﺮ ﺍﺯ ﻋﻘﻞ ﺍﻧﺴﺎ&= #65253; ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ.&= #65261; ﺗﺎ ﺃﺑﺪ ﺍﻳﻦ<s= pan dir=3DLTR> </spa= n>ﺗﺰﮐﻴﻪ ﻫﺎʌ= 63; ﺑﻴﺸﺘﺮ ﻭ ﺑﺴﻴﺎﺭ ﻋﻤﻴ&= #65238; ﺗﺮ ﺍﺩﺍﻣﻪ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ.ﻗﺒﻞ ﺍﺯ = ﻓﺮﻭﻳﺪ ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍ&#= 65255;ﻰ ﺑﺎ ﺗﻤثیلاﺕ ʌ= 61;ﺑﻴﺎﻧﺎت ﺴﻤﺒﻮﻟﻴﻚ ﺩﻳ&#= 64405;ﺮﻯ،ﺍﺯ ﺩﻝ ﻭﺁﮔﺎﻫﻰ ﻭ = ﺍﺣﺴﺎس ﻏﻴﺒﻰ ﻭ ﺭﻭﺷﻦ = ﺑﻴﻨﻰ ﻭ ﺁﻳﻨﺪﻩ ﻧﮕﺮ&= #65263; ﮔﻔته اﻧﺪ.ﮔﻮA= 259;ﺮ ﺟﺎﻥ ﺑﺸﺮﻯ،ﻧ= 5204;ﺒﺖ ﺑﻤﺮﺍﺗﺐ ﻧﻮﻋ&#= 65264; ﺣﻴﻮﺍﻧﻰ ﮔﺮﺍ&#= 65253; ﺑﻬﺎ ﺍﺳﺖ.ﻭﻟﻰ = ﻧﺴﺒت ﺒﮕﻮﻫﺮ ﺟﺎﻧﺎ&#= 65253; ﺷﻬﻮﺩ ﻧﻮﺭﻗﺎ&#= 65163;ﻢ،ﻭ ﺟﺎﻥ ﺭﻭح ﺍﻟﻘ&#= 1583;س ﻭﻣﻘﺪّس ﺷﺪﻩ= 48;ﺟﻮﻥ ﺳﻨﮕﻰ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﺍﻟﻤﺎس ﺍﺳﺖ.ﺷ&#= 65228;ﻮﺭ ﺑﺎﻃﻦ ﻳﺎ ﺷﻌﻮ&= #65197; ﻭﺍﺩﺭﺍﻙ ﻟﺪﻧ&#= 1617;ﻰ،ﻧﺘﻴﺠﻪ ﻫﻤﻴﻦ ﺟﺎﻧﺎﻥ &= #65165;ﻟﻬﻰ ﺭﻭﺡ ﻣﻘﺪّس ﺷ= 5194;ﻩ،ﻭ ﺭﻭﺡ ﺍﻟﻘﺪس ﮔ&#= 65198;ﺩﻳﺪﻩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟ= ّﺎ ﺷﻌﻮﺭ ﻭﺍﺣﺴﺎ&#= 1587; ﻭ ﺍﺩﺭﺍﻙ ﺑﺸﺮ&= #65263;،ﭼﻪ ﺭﺳﺪ ﺑﺸﻌﻮﺭ ﻭ&= #65193;ﺭﻙ ﺣﻴﻮﺍﻧﻰ ﺑﺮﺍ&#= 65263; ﺣﻔﻆ ﺁﻥ ﻧﻴﺴﺖ&= #1548;ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺪﺍﻥ &= #65165;ﮐﺘﻔﺎ ﮐﻨﺪ.ﺍﮔﺮ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ.<o:p></o:p> = 5235;ﺮﻭﻳﺪ ﺍﺯ ﻋﻮﺍﻣﻞ ﻣﺘ&= #65216;ﺎﺩ ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﺑ&= #65166;ﺯ ﻫﺮ ﺩﻭ ﺗﻌﺒﻴﺮ&= #65263; ﺩﺭﺳﺖ ﻫﺴﺘﻨﺪ.&= #65251;ثبت ﻭﻣﻨﻔﻰ ﺩﺭ ﺻﻔ&= #65166;ﺕ ﮐﻨﻮﻧﻰ ﮐﻪ ﻳﻚ = ﺩﻳﮕﺮ ﺭﺍ ﺧﻨثی ﻣﻴﮑ= 5256;ﻨﺪ.ﻣﺎﺯﺍﺩ ﺍﺯ ﻫﺮ ﮐﺪﺍﻡ،&#= 65255;ﺘﻴﺠﻪ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺗ&= #65252;ﺎﻡ ﺻﻔﺎﺕ، ﻣﻴﺒﺎ= 5207;ﺪ. ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻫ&= #65166; ﮐﺎﺭ ﺫﻫﻦ ﺍﻧﺴ&= #65166;ﻥ ﺍﺳﺖ،ﮐﻪ ﺑﺘﻮ= 5165;ﻧﺪ ﺗﺼﻮﺭ ﻭﺩﺭ ﺣﺎ&= #65235;ﻈﻪ ﻧﮕﺎﻩ ﺩﺍﺭﺩ. ﻭ= ﺍﻟّﺎ ﻫﻤﻴﺸﻪ ﻭﺟﻮﺩ &= #65183;ﺴﻢ ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ&= #1548;ﻭ ﺣﺘﻰ ﺭﻭﺡ ﺍﻧﺴ&= #65166;ﻥ، ﻫﻤﻴﺸﻪ ﺩﺭ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩ ﻭﻳﮕﺎﻧ&#= 64405;ﻰ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ.&= #65175;ﺎ ﺍﻳﻦ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩ ﻫﺮﮐس ﺟﺰﺋﻰ ﺍ&#= 65199; ﮐﺪﺍﻡ ﮐﻞّ ﺑﺎ&#= 65247;ﺎﺗﺮﻯ ﺑﺎﺷﺪ. ﺍﻳﻨﻚ ﺩ= ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻮ&= #65193;ﻩ،ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﻭ ﻳﺎ ﺩﺭ ﺍﻧﻮﺍﻉ = ﺣﻘﻴﺮ،ﺑﺮﺍﻯ ﺗﮑﺮﺍﺭ ﺗﺎﺭﻳ&#= 65190; ﺗﮑﺎﻣل ﻄﺒﻴﻌ= 5264; ﺭﻭﺡ ﻓﺮﺩﻯ ﺍﺳ&= #65174;، ﺗﺎ= ﺟﺒﺮ ᥴ= 5;ﻟﻬﻰ ﻋﻠﻴﺮﻏﻢ ﺁﺯﺍ&#= 65193;ﻯ ﻋﻤﻞ ﺍﻧﺴﺎﻥ ﺑ&= #65264; ﺃثر ﮔﺮﺩﺩ.ﻧﻔ= 587; ﺣﻴﻮﺍﻧﻰ ﺍﻣّ= 5166;ﺭﻩ ﻫﻮﺳﺮﺍﻥ،ﭼﻮA= 253; ﺍﺯ ﻋﻘﻞ ﭘﻴﺮﻭ&= #65263; ﮐﻨﺪ، ﻧﻔس ﻟﻮ= 617;ﺍﻣﻪ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺧﻮ&= #65193;ﺭﺍ ﻣﻠﺎﻣﺖ ﻭ ﺍﻧﺘ&= #65240;ﺎﺩ ﻣﻴﮑﻨﺪ.ﻭ ﭼﻮﻥ = ﭘﺎﮐﺴﺎﺯﻯ ﺳﻠﻮﮐﻰ ﺍﻧﺠﺎ&#= 65249; ﮔﺮﻓﺖ،ﺭﻭﺣﻰ = 5165;ﻟﻬﻰ ﻣﻴﺸﻮﺩ.ﻭ ﺩﺭ ﺳ= ﻄﺢ ﺟﺒﺮﻭت اﻭﻝ ﻗ= 5166;ﺋﻢ،ﻭﺣﺘﻰ ﺩﺭ ﺳﻄﻮﺡ ﺑﺎﻟ&= #65166;ﺗﺮ ﺍﺯ ﺍﺭﻭﺍﺡ ﺩﺭ = ﭘﻴﺶ ﻫﺴﺖ.ﻭ ﻫﻤﻴﺸﻪ = ﻇﺎﻫﺮﺍ ﺍﻧﺴﺎﻥ ﻳﻚ ﺭﻭ&= #65185; ﺩﺍﺭﺩ،ﻭﺑﺎ ﺧ= 5262;ﺩش ﺮﺍ ﻫﻤﻴﺸﻪ ﻫﻤ&= #65166;ﻥ ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺑ&= #65262;ﺩﻩ ﺍﺳﺖ.ﻋﻤﻠﺎ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﺑ&= #65166; ﺧﻮﺩﺁﮔﺎﻫﻰ ﺯ&#= 65255;ﺪﮔﻰ ﻣﻴﮑﻨﺪ، ﻭﻟﻰ &#= 65169;ﺎ ﺗﺤﺮﻳﮑﺎﺕ ﻧﺎ&#= 64344;ﻴﺪﺍﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ.&#= 65261;ﻟﻰ ﺩﺭ ﺧﻮﺍﺏ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺗﻘﺮﻳﺒﺎ ﺻﺪﺩ&#= 65197;ﺻﺪ ﺯﻧﺪﮔﻰ ﺭؤﻳﺎ= 5163;ﻰ ﺩﺍﺭﺩ ﮐﻪ ﺑﻴﺸ&= #65176;ﺮ ﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ &= #65175;ﺤﻘﻖ ﻧﻴﺎﻓﺘﻪ ﺭﺍ ﻣ&= #65264; ﺑﻴﻨﺪ.ﻭﻟﻰ ﺍﺭ&= #65261;ﺍﺡ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﻣﺮﺑ&= #1617;ﻴﺎﻥ ﻭ ﻣﺪﺑّﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ ﺯﻧﺪﮔﻰ ﻣ&= #65268;ﻨﻤﺎﻳﺪ.ﮔﺮﭼ= 5258; ﻧﺎﭼﺎﺭ ﺑﺎﻧﺠ&#= 65166;ﻡ ﺑﺮﺧﻰ ﺍﻋﻤﺎﻝ &= #65169;ﺸﺮﻯ ﻣﻌﻤﻮلی ﺒﺎﺷA= 194;. ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﻫ&= #65250; ﺯﻳﺴﺘﻰ ﺑﺎ ﺩﻳ&= #64405;ﺮﺍﻥ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ.ﺷﺎﻳﺪ ﺑﺘﻔﺎﻫﻢ ﺑﺂﻧ&#= 65260;ﺎ ﺑﺮﺳﺪ،ﮐﻪ ﻫﺪ= 5165;ﻳﺘﻰ ﻳﺎﺑﻨﺪ.ﻭﭼﻮﻥ &= #65259;ﺮﻣﻮﺟﻮﺩﻯ ﺩﺭﻫﺴتی ﻮﺩﺭ = 5259;ﺮ ﻣﻘﺎﻡ،ﻣﺎﻫﻴ= 17;ﺘﻰ ﻳﺎ ﻣﺎﺩﻫﺎﻯ ﻭ&= #65183;ﻮﺩﻯ ﺩﺍﺭﺩ،ﮐﻪ ﺑﺘ= 5262;ﺍﻧﺪ ﺁﺑﮋﮐﺘﻴﻮ ﻭ ﻣ&= #65248;ﻤﻮس ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ.&= #64344;س ﺗﻦ ﺍﻧﺴﺎﻥ ﺃﺗ&= #65252;ﻰ ﻧﺎﺳﻮﺗﻰ،ﻭ ﺭ= 5261;ﺍﻥ ﺍﻧﺴﺎﻥ ﺃثیرʌ= 63; ﻣﻠﮑﻮﺗﻰ،ﻭ ﻋﻘﻞ ﻭﺭﻭﺡ ﺍﻟ&= #65260;ﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺟﺒﺮﻭﺗﻰ ﺍﺯ ﻣ&= #65166;ﺩﻩ ﻫﺎﻯ ﺗﺤﺖ ﺃثی= 585;ﻯ ﺩﺭ ﻭﺟﻮﺩ ﻭﻣﺎ&= #65259;ﻴّﺖ ﻣﻴﺒﺎﺷﻨﺪ.ﭼﻮ&#= 65253; ﻫﺴﺘﻨﺪ ﭘس ﻣﺎ&#= 65259;ﻴّﺘﻰ ﺩﺍﺭﻧﺪ.ﺟﺴﻢ ﻗ&= #65166;ﻟبی عنصرﻯ،ﻭ ﺟﺴﻢ= ; ﻗﺎﻟﺒﻰ ﺭﻭﺍﻧﻰ ﻣﻌﺎﺩ&#= 1604; ﺁﻥ،ﻭ ﺷﺎﻳﺪ ﺷ&#= 65170;ﻴﻪ ﺗﻦ ﺩﺭ ﺻﻮﺭﺕ ﺍ= ﺳﺖ.ﻭﺑﺎﻟﺄﺧﺮ&#= 65257; ﺟﺴﻢ ﻧﻮﺭﻯ ﻭﺷ&= #65260;ﻮﺩﻯ ﺩﺭ ﺟﺒﺮﻭﺕ ﺍﻭ&= #65245; ﻧﻮﺭ ﻗﺎﺋﻢ.ﻭ ﺍ= ﺟﺴﺎﻡ ﻋﻘﻠﻰ ﻓﺮﺍﻭﺍ&#= 65253; ﺑﺮﺗﺮ،ﺗﺎ ﻋﻘ= 5246; ﻣﻄﻠﻖ ﺍﻟﻠﻪ ﺩ&= #65197; ﺑﻰ ﻧﻬﺎﻳﺖ ﺟﺒ&= #65198;ﻭﺗﻬﺎ ﻭ ﺍﮔﺮ ﺍﺯ ﺁﻥ ﻋ= ;ﻮﺍﻟﻢ ﺍﻟﻬﻰ،ﻓﻌﻠﺎ = 5193;ﺭ ﮐﺴﻰﺑﺼﻮﺭﺕ ﻧ&#= 65220;ﻔﻪ ﺑﺎﺷﺪ،ﻣﻴﺘﻮA= 165;ﻥ ﺁﻥ ﻧﻄفه ﺮﺍ ﺗ&#= 65166;ﺷﻬﻮﺩ ﻗﺎﺋم ﺘﺤﻘّق A= 194;ﺍﺩ.ﮔﺮﭼﻪ ﺑﺎ ﻣﺮﺍﺗﺐ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻗﺒﻠﻰ ﻭ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭﮔﻴﺎﻫﻰ، ﻧﻄ= 5236;ﻪ ﻫﺎﻯ ﺑﺮﺍﻯ ﺁﻳ&= #65256;ﺪه ﻫﺎ ﺑﻮﺩﻩ.ﻭﻟﻰ = ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗ&#= 1576; ﺒﺎﻟﺎﺗﺮ ﺭﺍ ﻫ&= #65256;ﻮﺯ ﻧﺪﺍﺭﺩ.ﺍﮔﺮﻣ&#= 65166;ﺩﻩ ﻧﻔﺶ ﺭﺍ ﺍﮐﺘﻮ&= #64344;ﻠﺎﺳﻢ ﻫﻢ ﺑﺨﻮﺍﻧﻴﻢ&#= 1548;ﮐﻪ ﺍﺳﭙﺮﻳﺘﻮﺍﻟ= 5268;ﺴﺘﻬﺎ ﻣﻴﮕﻮﻳﻨﺪ،ﻫA= 252;ﺎﻥ ﺟﺴﻢ ﻗﺎﻟﺒﻰ ﻣ&= #1579;الی ﺍﺳﺖ،ﮐﻪ ﭘس ش= 88; ﺍﺯ ﻣﺮﮒ ﻫﻤﺮﺍﻩ ﺗ&= #65254; ﺍﺳﺖ،ﻭﺩﺭ ﮔﻮ= 5197; ﻣﺪﻓﻮﻥ ﻣﻴﺸﻮ&#= 65193;.ﻭﻫﺮﭼﻪ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻣﻴّﺖ ﺣﻘﻴﺮﺗ= 5198; ﺑﺎﺷﺪ،ﺍﻳﻦ ﺟ= 5204;ﻢ ﻗﺎﻟﺒﻰ ﻣثاﻟA= 264; ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 65261; ﺳﻨﮕﻴﻦ ﺗﺮﺍﺳ&#= 65174;.ﻭ ﺷﺎﻳﺪ ﺍﺣﺴﺎس &#= 65235;ﺸﺎﺭ ﻗﺒﺮ ﺩﺭ ﻣﻮﺭﺩ = ﺁﻥ ﺻﺎﺩﻕ ﺑﺎﺷﺪ،= 5261; ﻋﻤﺮ ﺁﻧﺮﺍ ﻳﻚ = ﻫﻔﺘﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺗﻦ = ﮔﻔته اﻧﺪ.ﻭﻟﻰ ﺭﻭﺡ &= #65165;ﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺷﺪﻩ،ﮐ= 5258; ﻣﻌﺮﺍﺝ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﺮﻭﺩ،ﮔﻮﺋA= 264; ﺑﺂﺳﻤﺎﻥ ﺑﺎﻟ&#= 65166; ﻣﻴﺮﻭﺩ،ﻭﺑﺴA= 220;ﻮﺡ ﻭﻓﺼﻮﻝ ﻧﻮﻋﻰ &= #65169;ﺎﻟﺎﺗﺮ ﻣﻴﺮﻭﺩ،ﭼﻮﻥ = 5203;ﺒﮑﺘﻨﺮ ﺍﺳﺖ. ﭘس ﺍﺣﺴﺎ&= #1587; ﺭﻧﺠﻬﺎﻯ ﺟﺴﻢ &= #65239;ﺎﻟﺒﻰ ﻣثاﻟﻰ ﺭﺍ ﻧﻴ= 5200; ﻧﺪﺍﺭﺩ،ﻭ ﻳﺎ &#= 65169;ﺴﻴﺎﺭ ﺿﻌﻴﻒ ﻣﻴﺒﺎﺷ&#= 65194;. ﻫﻤﻴﻦ ﺳﻨﮕﻴﻨ&#= 65264; ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65261; ﻧﻔس ﻭ ﺟﺴﻢ ﻗﺎ&= #65247;ﺒﻰ ﺃثیرﻯ ﺍﺳﺖ،ᤨ= 0;ﻪ ﺑﺎﻋث ﺍﺧﺘﻠﺎ= 5247;ﺎﺕ ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎ&#= 65253; ﻣﻴﺒﺎﺷﺪ.ﻭ ﻋﻠ&= #1617;ﺖ ﺍﻋﻤﺎﻝ ﺟﻨﻮﻧ&#= 65264; ﻭﺗﻮﺣّﺶ،ﻭ ﻧA= 224;ﺮ ﺑﺤﻘﻴﻘﺖ ﺍﻣﻮ&#= 65197; ﻧﺪﺍﺷﺘﻦ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﺑﺘﻌﺒﻴﺮA= 263; ﺩﻳﮕﺮ، ﮔﻮﺋﻰ &#= 64404;ﻨﺎﻫﺎﻥ ﺍﻧﺴﺎﻥ ﺩﺭ ﻗﺴ&= #65252;ﺖ ﺗﺎﺭﻳﻚ ﺟﺴﻢ ﻗ&= #65166;ﻟﺒﻰ ﻳﺎ ﻧﻔس ﺍﻣّﺎ= 5197;ﻩ </spa= n>ﻣﺘﺮﺍﮐﻢ ﻣʌ= 68;ﺸﻮﺩ.ﮐﻪ ﺗﻮﺣﺶ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ= 548;ﻭ ثوﺍﺑﻬﺎﻯ ﺍﻧA= 204;ﺎﻥ ﺍﮔﺮ ﺩﺭﺭﺍﻩ ﺧ&= #65194;ﺍ ﻭ ﺳﻠﻮﻙ ﻭﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺡ ﺧﻮﺩ ﻭﺩﻳ&= #64405;ﺮﺍﻥ ﺑﺎﺷﺪ، ﻭﺑﺎ ﺣ&#= 1615;ﺴﻦ ﻧﻴّﺖ ﻭ ﺑﺎ ﻓﺪ&= #65165;ﮐﺎﺭﻯ، ﺑﺎﺷﺪ،ﺁﻧﮕﺎA= 257; ﻗﺴﻤﺖ ﺭﻭﺷﻦ ﻧ&= #65236;س ﺍﻳﺪﺁﻝ ﻃﻠﺐ،= 5267;ﺎ ﻫﻤﺎﻥ ﻧﻔس ﻟﻮ&#= 65165;ﻣﻪ، ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ&#= 65165;ﻧﺴﺎﻥ ﺑﺎ ﻋﻘﻞ ﺍﻳﺪﺁ&= #65247;ﻴﺴﺘﻰ، ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻋ&= #65240;ﻞ ﻣﺎﺩﻯ ﻭﭘﺎﺋﻴ&#= 1606; ﺘﺮ ﺍﺯ ﻋﻘﻞ ﮐﻠ= ّﻰ ﺍﻟﻬﻰﺑﺴﺮﻋﺖ &#= 65169;ﻴﺸﺘﺮﻯ ﺑﺴﻮﻯ ﺗﮑﺎﻣﻞ &= #65165;ﺭﺍﺩﻯ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻴﺮﻭﺩ،که ﺒʌ= 52;ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65194;. ﺁﻧﮕﺎﻩ ﺩﺭ ﺷﻬ&= #65262;ﺩ ﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﺑﺪﺭ ﻣﻨﻴﺮ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻭﻇﻴﻔ= 5258; ﻓﻄﺮﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩﺭﺍ ﺭﺳﻴﺪ&#= 65257;،ﻭﺩﺭ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ، ﻣﻨﺎ= 5203;ﺐ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸ&#= 65174; ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﺑﺨﻠﻖ ﺩﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﻣﻴﺒﺎﺷﺪ،ﻭ ﺷ= 5166;ﻳﺴﺘﮕﻰ ﺭﺟﻌﺘﻬﺎﻯ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ. = ﻧﻔس ﻧﺎﻃﻘﻪ ﺑﺎﺯ ﻫ&= #65252;ﺎﻥ ﺭﻭﺍﻥ ﻫﺮ ﺍﻧﺴ&= #65166;ﻥ ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﻗﺪﺭﺕ ﮔﻔﺘﺎﺭ &= #65261; ﺑﻴﺎﻥ ﺍﻓﮑﺎﺭ &= #65197;ﺍ ﺩﺍﺭﺩ. ﻭﻟﻰ ﻧﻔ= س ﻣﻄﻤﺌﻨّﻪ ﺭﻭ= 5185; ﺍﻟﻬﻰ ﺷﺪﻩ ﺩﺭ = ﺑﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ، ﺩﺍﺭﺍ= 5263; ﻧﻔﺶ ﻣﻠﻬﻤﻪ ﺍ&= #65199; ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺭ&= #65261;ﺣﻰ ﭘﺎﻙ ﻭ ﺍﻟﻬی ﺸ&= #65194;ﻩ،ﻭﺩﺭ ﺣﺪّ ﮐﻔﺎﻳﺖ ﺩ&#= 65197; ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺳ&= #65198;ﭼﺸﻤﻪ ﻫﺎﻯ ﻋﻘﻠﻰ ﻫﺴ&= #65176;ﻰ ﻭ ﺧﺪﺍﻭﻧﺪ،ﻭ= 5169;ﺮﺣﺴﺐ ﺩﺭﺟﻪ ﭘﻴﺸﺮﻓ&#= 65174; ﺍﻳﻦ ﺭﻭﺡ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻭ ﺍﻟّﺎ ﺧﺪﺍﻭﻧ= 5194; ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺗﮑﻠّﻤﻰ ﺩﺍﺭ= 5193; ﮐﻪ ﺯﻧﺒﻮﺭ ﻋﺴ&= #65246; ﻭﺣﻰ ﺍﻟﻬﻰ ﺩﺍ&= #65197;ﺩ،ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺧﻮ= ﺩﺭﺍ ﺑﮕﻔﺘﻪ ﻗﺮﺁﻥ &= #65169;ﺴﺎﺯﺩ ﻭﻳﺎ ﺣﺪّ ﺃﻗﻞ &= #65227;ﺮﻓﺎﻥ ﻣﺤﻤﺪﻯ،ﺑﺮﺗA= 198;ﻳﻦ ﺗﮑﻠّﻢ ﻣﺮﺍﺗ= 5168; ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65193;.ﮐﻪ ﻫﺮ ﭘﻴﺎﻣﺒﺮ ﻭ&= #64400;ﺎﻣﻠﻰ ﺩﺍﺭﺩ ﻣﺎﻧﻨﺪ &= #65251;ﻮﺳﻰ ﮐﻪ ﮐﻠﻴﻢ ﺧﺪﺍ = ﺑﻮﺩ،ﻭ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ،ﺍﺯ ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253;، ﺗﮑﻠّﻢ ﺍﻟﻬﻰ &#= 65197;ﺍ ﺩﺍﺭﻧﺪ.ﭼﻪ ﺩﺭ = ﺭؤﻳﺎ ﻭﭼﻪ ﺩﺭ ﻫﻤﻴﻦ = ﺗﻔﮑّﺮ ﺩﺭﺑﻴﺪﺍﺭﻯ ﺍ&#= 65203;ﺖ ﺷﻴﺦ ﺍﺣﺴﺎﺋﻰ &= #65227;ﺎﺭﻑ ﻧﻔس ﻧﺎﻃﻘﻪ ﺭ&#= 65165; ﻫﻮﺭﻗﻠﻴﺎ ﻣﻴ&#= 65192;ﻮﺍﻧﺪ،ﻫﻤﺎ᥽= 5;ن هوﺭﻩ ﻭﺧﻮّﺭʌ= 57; ﻭﻗﺮّﻩ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ&= #65165;ﺻﻠﺎﻥ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ، ﻭﺷﻬﺮﻫﺎﻯ ﻣﻠ&#= 64401;ﻮﺗﻰ ﻭﺟﺒﺮﻭﺗﻰ. ﻗﻠ&= #65268;ﺎ ﺭﺍ ﻫﻤﺎﻥ ﺟﻨﺒ&= #65258; ﻧﻪ ﺍﺳﻴﺪ ﻭﻧﻪ = ﺑﺎﺯ ﺩﺭ ﻋﻠﻢ ﺷﻴﻤﻰ = ﺍﺳﺖ.ﮐﻪ ﺣﺎﺻﻞ ﮐﺎﺭ ﺑﺮ&= #65193; ﺟﺴﻢ ﻭ ﻧﻔس ﺣﻴ&= #65262;ﺍﻧﻰ،ﻭ ﺭﺳﻴﺪﻥ ﺑﻨﻔس &#= 65251;ﻄﻤﺌﻨّﻪ ﻭ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍ= ﻟﻘﺪس ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﮔﻔ= ته اﻧﺪ،ﮐﻪ ﺣﺸﺮ = 5261;ﻣﻌﺎﺩ ﺩﺭ ﺟﺴﻢ ﻣثاﻟ= 5264; ﻭ ﻧﻔس ﺍﺳﺖ،ﮐ= 5258; ﺩﺭﺳﺎﻟﻚ، ﻫﻢ &#= 65165;ﮐﻨﻮﻥ ﺍﻳﻦ ﻓﺸﺎﺭ ﻗﺒ&= #65198; ﺭﻭﺡ ﺧﻮﺩ ﺳﺎﻟ&= #65242; ﺩﺭ ﺗﻨﺶ ﺩﺍﺭﺩ.= ﮐﻪ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮ&#= 64400;ﻰ ﺭﺍﺗﺤﻤّﻞ ﻣﻴ= 4401;ﻨﺪ.ﻭ ﻳﺎ ﺍﮔﺮ ﺭﻭﺡ ﻧ= ﺠﺎﺕ ﻳﺎﻓﺖ،ﺣﺘﻰ ﺩ= 5197; ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ،ﮐﻪ ﺍﺯ ﺟﺒﺮﻭﺕ ﺍﻭ&= #65245; ﺑﺨﻮﺍﻫﺪ ﺑﻨﺎ&#= 65203;ﻮﺕ ﻭﺗﻮﻟﺪ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﻴﺎﻳﺪ،ﺍﺑﺘA= 194;ﺍ ﻧﺰﻭﻝ ﺭﻭﺡ ﺑﻤ&= #65248;ﮑﻮﺕ ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ &= #65197;ﻭﺍﻥ ﻧﻮﻉ ﻣﺮﺑﻮﻃﻪ&#= 1548;ﻭ ﺳﭙس ﺑﻨﺎﺳﻮﺕ &#= 65183;ﻬﺎﻥ ﻣﻴﺮﺳﺪ.ﺁﻧﮕﺎ&#= 65257; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﻄﺮﻳﻘﺖ ﻣﻬﺪ&#= 65263; ﻣﻮﻋﻮﺩ، ﻫﻤﻴ= 5254; ﻧﻔس ﻓﻮﻕ ﺑﺸﺮ&#= 65263; ﺧﻮﺩﺭﺍ،ﺑﺎﻳA= 194; ﺗﺒﺪﻳﻞ ﺑﺮﻭﺡ &= #65165;ﻟﻘﺪس ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ &#= 65251;ﻘﺪّس ﻭﭘﺎﻙ ﻧﻤﺎﻳﺪ. = ﮐﻪ ﺑﺘﻮﺍﻧﺪ</sp= an> &#= 65207;ﺎﻳﺴﺘﻪ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭب&#= 1617; ﺮﺣﻤﺎﻥ ﻭ ﻋﺮﺵ = ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﺪ. ﻟﺬﺍ ﻫﻤ= ﻴﺸﻪ ﺑﺮﺍی ﺯﻧﺪﮔﻰ &#= 65197;ﻭﺡ ﺗﺤﺖ ﺃثیرﻯ ﺩA= 197; ﺑﺪﻥ ﺃﺗﻤﻰ،ﻧ= 5268;ﺎﺯ ﺑﺠﺴﻢ ﻭﺍﺳﻄﻪ &= #65261; ﺑﺮﺯﺥ ﻣﻮﻗّﺖ &#= 65255;ﻔس ﺍثیرﻯ ﺩﺍﺭﺩ.A= 261;ﻣﻌﺎﺩ ﺩﺭ ﺻﺤﺮﺍﻯ ﻣﺤ&= #65208;ﺮ ﻗﻴﺎﻣﺖ،ﺩﺭ ﺁ= 5191;ﺮ ﻋﻤﺮ ﻫﺴﺘﻰ ﻧﻴ&= #65204;ﺖ ﺑﻠﮑﻪ ﻋﻮﺩ ﻭﺑ&= #65166;ﺯﮔﺸﺖ ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ&#= 1548;ﺩﺭﻳﻚ ﺻﻮﺭت ﻨﻮﻋﻰ ﺑ&#= 65198;ﺍﻯ ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣ&#= 1604; ﻤﻴﻨﻤﺎﻳﺪ. ﭼﻪ = ﮐﺎﻣﻠﺎﻥ ﺑﺸﺮﻯ ﺩﺭﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ،ﻭ ﻳﺎ ﻗ&#= 65260;ﻘﺮﺍﺋﻴﺎﻥ ﮐﺎﺭﻣﺎﺋﻰ ﺑﺸ&#= 65198;ﻯ،ﺩﺭﺻﻮﺭﺗ᥾= 0;ﺎﻯ ﺣﻘﻴﺮ ﺣﻴﻮﺍﻧ&#= 65264;،ﻣﻨﺎﺳﺐ ﻋﻘﺐ ﺭﻭﻫﺎﻯ ﺭ&= #65261;ﺣﻰ،ﮐﻪ ﺍﮐﻨﻮﻥ ﺁﻧﺮﺍ &= #65235;ﺮﺍﻫﻢ ﻣﻴﮑﻨﻨﺪ. ﻃﺮﺩ = ﻧﻔس ﺍﻣّﺎﺭﻩ ﻭ ﮐﺸ&#= 65176;ﻦ ﺁﻥ،ﻫﻤﺎﻥ ﺍﺯ= 5165;ﻟﻪ ﺗﻤﺎﻡ ﺟﺴﻢ ﺃث&#= 1740;رﻯ ﻧﻴﺴﺖ،ﮐﻪ ﺑﺪ= 5261;ﻥ ﺍﻳﻦ ﻧﻔس ﻧﻤﻴ&#= 65176;ﻮﺍﻥ ﺯﻧﺪﻩ ﺑﻮﺩ.ﭼﻪ = ﺭﺳﺪ ﺑﺎﺩﺍﻣﻪ ﺗﮑﺎ&#= 65251;ﻞ،ﻭ ﺍﺩﺍﻣﻪ ﭘﺎﮐﺴ&#= 65166;ﺯﻯ ﺁﻥ.ﺑﻠﮑﻪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﺗﺎ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ،ﻭ ﮐﻢ ﮐ&#= 65198;ﺩﻥ ﺻﻔﺎﺕ ﺯﺷﺖ ﻭﻣ&= #65256;ﻔﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭﺣ&#= 65176;ﻰ ﺑﺸﺮﻯ،ﮔﻮﺋﻰ = 5169;ﺪﻥ ﭼﺴﺒﻨﺪﻩ ﻭ ﻟﺰ&= #65181; ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65169;ﺮﺍﻯ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 64404;ﻔته اﻧﺪ.ﻭﺗﻤﺎﻡ ﺍ&#= 65251;ﻮﺭ ﻣﻌﻨﻮﻯ ﻭ ﺁثا= 5197; ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﮐ&= #65258; ﺳﻨﮕﻴﻦ ﻫﺴﺘﻨ&#= 65194;،ﻭ ﻗﺪﺭﺕ ﻋﺮﻭﺝ ﺑ&= #65252;ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﻧ&= #65194;ﺍﺭﻧﺪ،ﺩﺭ ﺍﻳﻦ ﭼﺴﺒﻨﺪﮔ&#= 65264; ﻫﺎ ﻣﻰ ﻣﺎﻧﺪ.ﻭ= ﻟﺬﺍ ﭘﺎﮐﺴﺎﺯﻯ ﻭﺗ&#= 65200;ﮐﻴﻪ ﺁﻥ ﻧﻴﺰ ﺳﺨﺖ ﺗ= ﺮ ﺍﺳﺖ.ﻫﻤﺎﻥ ﺍﮐ&= #65176;ﻮﭘﻠﺎﺳﻢ ﺩﺭ ﻣﺠﺎﻟس ﺍﺣ&#= 65216;ﺎﺭ ﺍﺭﻭﺍﺡ،ﺑﮕﻔA= 176;ﻪ ﺍﻳﺮﺍﻧﺸﻬﺮ ﺻ&#= 65262;ﻓﻰ،ﻫﻤﺎﻥ ﺟﺴﻢ ﻣثاﻟﻰ ﭼ= 5204;ﺒﻨﺪﻩ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5203;ﻨﮕﻴﻨﻰ ﻭﺳﺒﮑﻰ ﺁﻥ ﺩﺭ = ﻣﻴﺪﻳﻮﻣﻬﺎ، ﻳﺎ ﻭﺍﺳﻄﻪ ﻫﺎ&= #65263; ﺍﺣﻀﺎﺭ ﺍﺭﻭﺍ&#= 65185; ﻓﺮﻕ ﻣﻴﮑﻨﺪ. ﺍ= ﻟﺒﺘﻪ ﺩﺭ ﻭﻟﺎﻳﺖ ﻭ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ،ﮐﻪ ﺗﻮ= 5183;ّﻬﻰ ﺑﺎﻃﺮﺍﻑ ﻭ &#= 65227;ﻘﺐ ﺳﺮ ﻧﺸﻮﺩ ﻭﺣﺘ&= #65264; ﺑﻤﺸﮑﻠﺎﺕ ﺟﻠ&#= 65262; ﭘﺎﻯ ﺧﻮﺩ ﻧﮑﻨ&= #65194;،ﺑﺴﺮﻋﺘﻬﺎʌ= 63; ﺑﻴﺸﺘﺮﻯ ﺑﺴﻮ&#= 65263; ﻋﻘﻞ ﺍﻟﻬﻰ ﻭﺗ&= #65200;ﮐﻴﻪ ﻋﻤﻴﻖ ﺗﺮ ﺭﻭﺍ&= #65253;،ﻭ ﮐﺴﺐ ﺷﻬﻮﺩﻫﺎ&#= 65263; ﺑﺎﻟﺎﺗﺮ ﻣﻴﺴ&#= 1617;ﺮ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193; ﻣﻴﺮﺳﻨﺪ. ﻭﻟﺬ&= #65165; ﺩﺭ ﻣﺠﺎﻟس ﺍﺣ&#= 65216;ﺎﺭ ﺍﺭﻭﺍﺡ، ﺭﻭﺣﻰ ﭘﺎ= ﻙ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻪ&#= 1548;ﻭ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺧﻮﺩ،ﭘس ﺍﺯ ﻣ= 5198;ﮒ ﺍﺳﺮاء ﻭﻣﻌﺮA= 165;ﺝ ﻧﻤﻮﺩﻩ، ﻗﺎﺑ= 5246; ﺍﺣﻀﺎﺭ ﺁﻧﻬﺎ &= #65169;ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺴ&#= 65174;.ﻭﻫﻤﻴﺸﻪ ﺍﺭﻭﺍﺡ ﺿﻌﻴﻒ&#= 65175;ﺮ ﺍﺯ ﻣﻴﺪﻳﻮﻡ،= 4400;ﻪ ﺩﺭﻣﻠﮑﻮﺕ ﺳﺮ&#= 64404;ﺮﺩن هستند،ﻭﻣﻨﺘ&= #65224;ﺮ ﺗﻮﻟﺪﻯ ﺑﺠﻬﺎ&#= 65253; ﻣﻴﺒﺎﺷﻨﺪ،ﻗA= 166;ﺑﻞ ﺍﺣﻀﺎﺭ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ ﮐﻪ ﺧﺒﺮﻯ ﻫﻢ ﺍ= ﺯ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194;،ﺗﺎ ﺑﺮﺍﻯ ﻣﺎ ﺗﻌﺮ&= #65267;ﻒ ﮐﻨﺪ. ﮔﺮﭼﻪ ﮔﺎ= ﻫﻰ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ،ﺑﺮﺍﻯ ﺻﻠﺎﺡ ﺩﻳﺪﻯ، &#= 65197;ﻭﺣﻰ ﺑﺮﺗﺮ ﻭ ﻳﺎ ﺭﻭ= ﺡ ﺿﻌﻴﻒ ﺭﺍ،ﺑﺎ &#= 65165;ﻃﻠﺎﻋﺎﺗﻰ ﺩﺭﻫﻤﺎﻥ ﺳﻄﺢ &= #65251;ﻠﮑﻮﺕ، ﺑﺮﺍﻯ ﺣﻀّﺎﺭ &#= 65251;ﺠﻠسﺍﺣﻀﺎﺭ ﺭﻭﺡ ﻣﻴﮕﻮﻳﺪ &= #1548;ﮐﻪ ﻋﺒﺮﺕ ﺑﮕﻴﺮﻧ&#= 65194;.ﮐﻪ ﺍﻳﻦ ﻧﻴﺰ ﻳﻚ ﻧ= ﻮﻉ ﺗﺬﮐّﺮ ﺍﻟﻬﻰ &#= 65169;ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﺍﮔﺮ ﮐﻪ ﺍﻣﺎ= ﻣﺎﻥ ﮔﻔته اﻧﺪ،ﺍ᥷= 7;ﻭﺍﺡ ﺩﺭ ﺑﻬﺸﺖ ﺻﻮﺭ&= #65175;ﻬﺎﻯ ﺑﺪﻥ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺟﺴﺖ&#= 1548;ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﻫﻤ&#= 65194;ﻳﮕﺮ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ&#= 1548;ﺩﺭ ﻭﺍﻗﻊ ﺍﻳﻦ ﺩﺭ = ﺑﻬﺸﺖ ﻭﻟﺎﻳﺖ ﻭ</s= pan> &#= 65169;ﻬﺸﺖ ﺍﻭﻝ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﺭﻭﺯﺍﻧﻪ ﺍﺳﺖ &= #64400;ﻪ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ،ﺩﺭ ﻫﻤﺎﻥ ﺻﻮﺭﺕ ﺑ&= #65208;ﺮﻯ ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ،ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺗﺎ ﺑ&= #65166; ﺳﺎﻟﮑﺎﻥ، ﻫﻤ= 5194;ﻳﮕﺮ ﺭﺍ ﺁﺑﮋﮐﺘﻴﻮ &= #65261; ﻣﺤﺴﻮس ﺭﺍ ﺑﺸ&#= 65256;ﺎﺳﻨﺪ. ﻭﻟﺬا ﺭﻭﺡ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ، ﺩﺭ ﺑﺪ&#= 65253; ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﺧ&= #65262;ﺩ ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯﻣﺮﮒ، ﺑﺎﺭ= 5193;ﻳﮕﺮ ﻣﺪﻓﻮﻥ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﻭ ﺯﻳﺎﺭﺕ ﻣﺴﺘﻮ&#= 65183;ﺐ ﺑﻬﺸﺖ ﻗﺒﺮ ﺣﺴ&= #65268;نی ،ﻣﻨﻈﻮﺭ ﺩﻳﺪ= 5165;ﺭ ﺑﺘﻦ ﭘﻴﺮ ﮐﺎﻣ&= #65246; ﺣﺴﻴﻨﻰ،ﺑﺮﺍA= 263; ﺳﺎﻟﮑﻰ ﮐﻪ ﺧﺪ&= #65165;ﻭﻧﺪ،ﺍﻳﻦ ﻭﻟﻰّ ﺣﺴﻴنی که ﺤﺘﻰ ﻣﺤﻤﺪ &#= 65199;ﻧﺪه ای اﺳﺖ،ﺑﺴﺎ᥼= 7;ﻚ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ &= #65165;ﺳﺖ.ﻭﻟﻰ ﺩﺭ ﻗﺒﺮ ﻭ ﺁﺭﺍ= ﻣﮕﺎﻩ ﺍﻭﻟﻴﺎ،ﭼﻪ ﭘ= 5268;ﺎﻣﺒﺮ ﻭﻋﻠﻰّ ﻭﺣﺴﻴ= 5254; ﺑﺎﺷﺪ، ﻳﺎ ﻫﺮ &= #64400;ﺎﻣﻠﻰ ﺍﻟﻬﻰ.ﮐﻪ ﺗﻨﻬ&= #65166; ﺳﺎﻟﮑﺎﻥ ﺑﺎﻳ&#= 65194; ﺑﺎ ﮐﺎﻣﻠﻰ ﺍﻟ&= #65260;ﻰ ﺯﻧﺪﻩ ﺳﺮﻭﮐﺎ&#= 65197; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;، ﻭﻧﻪ ﺗﻘﻠﻴﺪ ﺣ&= #65198;ﺍﻡ ﺍﺯ ﻣﻴّﺖ.ﻫﺮ ﺩ&= #65267;ﺪﺍﺭﭘﻴﺮ ﻳﻚ ﺑﻬﺸت اﺳﺖ. &= #65169;ﺨﺼﻮﺹ ﭘس ﺍﺯ ﻫﺮ ﺷﻬﻮ&= #65193; ﺗﺎﺯه اﻯ ﺩﺭ ﺳ&#= 65166;ﻟﻚ، ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺭ&= #65203;ﻨﺪ ﮐﺮﺩﻥ ﭘﻴﺮ ﺧﻮ&= #65193;،ﺑﻨﺰﺩ ﺍﻭ ﻣﻴﺮﻭﺩ.ﺯﻳ&= #65166;ﺭﺕ ﺷﻬﺮ ﮐﺮﺑﻠﺎ ﻧ&= #65268;ﺰ ﻣﻄﺮﺡ ﻧﻴﺴﺖ،= 5169;ﻠﮑﻪ ﺯﻳﺎﺭﺕ ﭘﻴﺮ ﺑ&= #65166; ﻫﺮ ﮐﺮﺏ ﻭ ﻏﺼﻪ= ﻭ ﺑﻠﺎ ﻭ ﻣﺸﮑﻠﺎ&= #65173; ﺳﻠﻮکی اﺳﺖ،ᤨ= 0;ﻪ ﺑﻬﺸﺘﻰ ﻣﺮﺣل= 607; اﻯ ﻣﻴﺒﺎﺷﺪ.ﻭ&#= 65169;ﺮﺍﻯ ﺷﻨﺎﺧﺖ ﺍﻳﻦ ﭘ&= #65268;ﺮ ﺣﺴﻴﻨﻰ ﺍﺳﺖ، &#= 64400;ﻪ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺁﻧﻘﺪﺭ ﺑﺎﻳﺪ. = ﺑﺮﺳﺮﻭﺳﻴﻨﻪ ﺧﻮﺩ ﺑﺰﻧﺪ،ﺗ= 5166; ﺧﺪﺍﻭﻧﺪ ﺻﺪﺍ&#= 65239;ﺖ ﺩﺭﺧﻮﺍﺳﺖ ﺍﻭ&#= 65197;ﺍ ﺍﺯﻣﺎﻳﺶ ﮐﺮﺩ&#= 65257; ﺑﺎﺷﺪ،ﻭﺍﻟّʋ= 66; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻣﺮﺩ&#= 65253; ﺑﺪﻭﻥ ﺷﻨﺎﺧﺖ &= #65165;ﻣﺎﻡ، ﻫﻤﺎﻥ ﻣﺮﮒ ﺟﺎ&= #65259;ﻠﻴّﺖ ﻭ ﺷﺮﻙ ﺍﺳﺖ، ﮐ&= #65258; ﻗﺸﺮﻳّﻮ&#= 65253; ﺩﺍﺭﻧﺪ.ﺍﻟﺒﺘ&#= 65258; ﺻﻮﺭﺕ ﻣﻤﮑﻦ<sp= an dir=3DLTR> </spa= n>ﺍﺳﺖ،ﺑﺎ ﻣᥴ= 6;ﺳﻚ ﻳﺎ ﺟﺮﺍﺣﻰ ﺑﺎ&= #65199; ﺷﻨﺎﺧﺘﻪ ﻧﺸﻮ&#= 65193;. ﻭﻟﻰ ﺳﺎﻟﻚ ﺩﻳ&= #65194;ﺍﺭ ﭘﻴﺮ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﺭؤﻳﺎ ﺍﺯ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺍﮐ&= #65256;ﻮﻥ ﭘﻴﺮ ﺩﺍﺭﺩ، ﺑ&#= 65262;ﻯ ﻣﻌﺮﻓﻰ ﻣﻴﮑﻨ&#= 65194;.ﻧﻪ ﺟﻮﺍﻧی هاﻯ ﺍA= 261;.ﺗﺎ ﺳﺎﻟﻚ ﺑﺎ ﺍﻭﻟ&= #65268;ﻦ ﺩﻳﺪﺍﺭ ﭘﻴﺮ ﺩ&= #65197; ﺟﻬﺎﻥ ﺍﻭﺭﺍ ﻓ&= #65262;ﺭﺍ ﺑﺸﻨﺎﺳﺪ. ﺣﻘﻴ&= #65240;ﺖ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺑ&= #65194;ﻧﺶ ﻧﻴﺴﺖ. ﻭﺣﺘﻰ ﺑ= ﺬﻫﻦ ﻭ ﻣﺤﻔﻮﻇﺎﺕ ﻭ&= #65251;ﻌﻘﻮﻟﺎﺕ </spa= n>ﺍﻭ ﻧﻴﺴﺖ.ﺑA= 166; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺍﻭ،ﻭ &#= 65165;ﻟﻬﺎﻣﺎﺕ ﻧﺎﺏ ﻭﺗﺎﺯﻩ ﺍ&= #65267;ﻦ ﺍﻭﻟﻴﺎ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟ&= #65260;ﻰ،ﭼﻪ ﺭﺳﺪ ﺑﺴﺎﻟﮑﺎ&#= 65253; ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎ&= #65253;، ﻫﻴﭻ ﺩﻭﻧﻔﺮﻯ &= #64400;ﻤﺎﻝ ﻭﻣﻘﺎﻡ ﻭﻋﻘﻮ&#= 65247;ﺎﺕ ﺍﻟﻬﺎﻣﻰ ﻳﮑﺴ&#= 65166;ﻥ ﻧﺪﺍﺭﻧﺪ.ﻭ ﺑﻘ&= #65262;ﻝ ﭘﻴﺎﻣﺒﺮ، ﻫﺮ &#= 64400;س ﺩﺭ ﺑﻬﺸﺖ ﺧﻮﺩ = ﺧﻮﺍﻫﺪ ﺑﻮﺩ،ﻧﻪ ﺩﺭ ﻋ&#= 65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﮐﻪ ﺭﻭﺣ&= #65264; ﺗﻨﻬﺎ ﺩﺭ ﻓﻀﺎ&= #65163;ﻰ ﺧﺎﻟﻰ ﺍﺯ ﺩﻳﮕ&= #65198;ﺍﻥ، ﺯﻣﺎﻥ ﻫﺎﻯ ﺩﺭ&= #65165;ﺯﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﺑ&= #65248;ﮑﻪ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻧﻮ= ﻋﻰ ﻳﺎ ﻓﺼﻞ ﻧﻮﻋﻰ&= #1548;ﻭ ﻳﺎ ﺩﺭ ﺑﺎﺯﮔﺸ&= #1578; ﺒﺨﻠﻖ ﺑﺸﺮﻯ ﺑ&= #65166; ﻫﻤﺎﻥ ﻣﺸﺨّﺼ= 5166;ت ﻤﻨﺤﺼﺮ ﺧﻮﺩ،= 5261;ﻳﺎ ﺩﺭﺭﺟﻌﺖ ﻓﻮﻕ &= #65169;ﺸﺮﻯ.ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﮑﺎﻧﻰ &= #65255;ﻴﺴﺘﻨﺪ، ﺑﻠﮑﻪ (ﻟﺎﻣﮑﺎ&= #65255;ﻰ)،ﻭﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐﻪ ﺳﺎ&= #65191;ﺘﻤﺎﻧﻰ ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺩﺍﺭﺩ، ﺑﻌﻮﺍ= 5247;ﻢ ﺷﺎﻳﺴﺘﻪ ﻟﺎ ﻣ&= #64401;ﺎﻥ ﺧﻮﺩ ﻣﻴﺮﻭﺩ ﻭ&= #65165;ﻟّﺎ ﺗﻦ ﻭﺫﻫﻦ ﻭ ﺧﺎ= ﻃﺮﺍﺕ ﺍﻧﺴﺎﻥ ﺩﺭ ﮔﻮ&= #65197; ﺧﻮﺩ ﻣﺪﻓﻮﻥ ﻭ&= #65255;ﻴﺴﺖ ﻣﻴﺸﻮﻧﺪ.ﺑﻬﺸ&#= 65176;ﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭﮔﻮﻧﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;، ﺩﻭﺗﺎ ﻗﺒﻞ ﺍﺯ = ﻣﺮﮒ،ﻭ ﺩﻭﺗﺎ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ. ﺭﻭﺯﻫﺎ ﺩﺭ ﻣﻌ&= #65212;ﻮﻣﻴّﺖ ﻭﭘﺎﺩﺷﺎﻫﻰ ﺍ&#= 65247;ﻬﻰ ﻭﺁﺭﺍﻣﺶ ﺧﻴﺎ&#= 65245; ﺑﻬﺸﺖ ﺍﻭﻝ،ﻭ &#= 65207;ﺒﻬﺎ ﺑﻬﺸﺖ ﺩﻭﻡ ﮔﺮ&= #65193;ﺷﻬﺎﻯ ﻣﻠﮑﻮﺗﻰ ﭘﺮ ﺍ&= #65199; ﺣﮑﻤﺖ ﻣﻮﺭﺩ ﻧ&= #65268;ﺎﺯ،ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺷﻴ&= #65198;ﻳﻨﻰ ﭼﻮﻥ ﻫﺮ ﺭؤﻳﺎ&#= 65263; ﺷﺒﺎﻧﻪ،ﺑﺒﻬA= 208;ﺖ ﺳﻮﻡ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ ﺩﺭ ﺳﺎﻳﻪ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﻣﻴﺮﻭﺩ.ﻭ ﺑﻬﺸ&= #65174; ﭼﻬﺎﺭﻡ ﺭﺟﻌﺖ &= #65235;ﻮﻕ ﺑﺸﺮﻯﺑﺠﻬﺎﻥ &#= 65169;ﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﺩﺭ ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ = ﮐﺮﺍﺕ ﺩﻳﮕﺮ.ﺑﻬﺸﺘﻬ&#= 65166;ﻯ ﻣﮑﺎنی ﺒﻮﺳﺘA= 166;ﻧﻰ،ﻭ ﺑﻬﺸﺘﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﺍﻟﻬﺎﻣﻰ،ﻭ ﺑ= 5260;ﺸﺘﻬﺎﻯ ﻣﻘﺎﻣﻰ ﺷﻬﻮﺩ&#= 65263;،ﻭ </spa= n>ﺑﻬﺸﺘﻬﺎﻯ ʌ= 35;ﺼﻮﻝ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻣ&#= 65176;ﻔﺎﻭﺕ،ﮐﻪ ﺍﮐﻨﻮﻥ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺫﺧﻴﺮﻩ &= #65153;ﺧﺮﺕ ﺧﻮﺩ، ﻫﺮﭼﻪ ﺑ&#= 65268;ﺸﺘﺮ ﻓﺮﺍﻫﻢ ﮐﺮﺩﻩ &= #65169;ﺎﺷﻨﺪ.ﮐﻪ ﺧﺪﻣﺎﺕ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺩﺭ ﮐﻤﻴ&= #1617;ﺖ ﻭ ﮐﻴﻔﻴّﺖ ﻣﺘ&#= 65236;ﺎﻭﺕ ﻫﺴﺘﻨﺪ. ﻭ ﭘﺎﺩ= ﺍﺷﻬﺎﻯ ﺁﻧﻬﺎ ﻧﻴﺰ،ﺫ= 5191;ﻴﺮﻩ ﺁﺧﺮﺕ ﻣﺘﻔﺎﻭ&#= 65173; ﺍﺳﺖ ﻭﻟﺬﺍ ﺩﺭ = ﻓﺼﻮﻝ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮﻯ ﺭﺟﻌﺖ &= #65193;ﺍﺭﻧﺪ. ﮐﻪ ﺭﺍﺣﺖ ﺗﺮ ﻭ= ﺳﺮﻳﻌﺘﺮ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ، ﺧﻮﺩ= 5197;ﺍ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻣﻴﺮﺳﺎﻧﻨﺪ.ﻭ &= #65175;ﺎ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﻧﻴ&= #65200;، ﺑﺎﻟﺎ ﻭﻣﻌﺮﺍ&#= 65181; ﻣﻴﺮﻭﻧﺪ.ﺗﺎ ﺍ&= #65199; ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺖ ﺳﻮﻡ ﺧﻮﺩﺍﺳﺘ&#= 65236;ﺎﺩﻩﻧﻤﺎﻳﻨʋ= 94;،ﺗﺎﺑﺎﺯﺭجع= 578;ﻋﻈﻴﻤﺘﺮﻯﺑﺠ= ;ﻬﺎﻥﺑﻨﻤﺎﻳﻨ&#= 65194;.<o:p></o:p> = 5197;ﺍﺑﻄﻪ ﺭﻭﺍﻥ ﺑﺎ ﺗﻦ،&#= 65193;ﺭ ﻭﺍﺳﻄﻪ ﺑﻮﺩﻥ &= #65195;ﻫﻦ ﻭﺧﻮﺩﺁﮔﺎﻩ،A= 193;ﺭﻳﮑﺪﻳﮕﺮ ﺃثر ﻣﻴﮕﺬﺍﺭA= 255;ﺪ.ﻭﻟﻰ ﺑﻴﺸﺘﺮ ﻗﺪﺭﺕ &= #64400;ﺸﺶ ﻭﺗﺄثیر ﮔﺮﻓʋ= 76;ﻦ ﺩﺭ ﻗﺴﻤﺖ ﭘﺎﺋ&= #65268;ﻦ ﺗﺮ ﺍﺳﺖ.ﮐﻪ ﺳﻘ= ﻮﻁ ﻫﻤﻴﺸﻪ ﺁﺳﺎﻥ &= #65175;ﺮ ﺍﺯ ﺻﻌﻮﺩ ﻭ ﺑﺎ= ﻟﺎﺭﻓﺘﻦ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺍﻧ= ﺴﺎﻧﻬﺎ ﺑﺴﺮﻋﺖ ﻭ ﺷﺘﺎ&= #65167; ﺩﺭ ﻗﻬﻘﺮﺍﻫﺎ&#= 65263; ﺭﻭﺣﻰ ﭘﺎﺋﻴﻦ&#= 1548;ﺑﺤﻘﺎﺭﺕ ﻧﻮﻋﻰ می ﺮﻭﻧ= 5194;.ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﻭ&= #64380;ﺎﺭ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺣ&#= 65240;ﻴﺮ ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ = ﻭ ﻓﺴﺦ ﻭ ﺭﺳﺦ ﻭﻭ= ﺳﺦ می گرﺩﻧﺪ.ﺗﺎ A= 175;ﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭ ﺁﻳﻨﺪه ﻫﺎ &= #65169;ﻨﻤﺎﻳﻨﺪ. ﺗﺎ ﺑﺎﺯ ﺑﺎ ﺗﮑ= ﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺗﺎ ﻧﻮﺭﻗﺎﺋﻢ &= #65169;ﺮﺳﻨﺪ.ﻭ ﻟﺎﺟﺮﻡ ﻭ ﺑﺪﻭ&= #65253; ﺟﺮﻡ ﻭﮐﺎﺭﻣﺎ&#= 65207;ﺪﻧﻬﺎﻯ ﻣﺠﺪﺩ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢ ﻭﺍﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﺮﺳﻨﺪ.ﻭ ﻟﺬﺍ = ﺳﺎﻟﮑﺎﻥ ﺩﺭﺑﺎﺭﻩ ﻋﻘﻞ &= #65247;ﻮﺍﻣﻪ ﻭ ﺍﻳﺪﻫﺁﻝ ﻃﻠ&= #65168; ﺧﻮﺩ، ﮐﻪ ﻧﻴﺮ&#= 65261;ﻣﻨﺪﺗﺮ ﻭﮐﺎﻣﻠﺘﺮ ﺍﺯ &= #65227;ﻘﻞ ﻣﺎﺩﻯ،ﺩﺭ ﻫﻤ= 5258; ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻭﻟﻰ ﺍﻟﺒﺘﻪ ﺿﻌﻴﻒ &= #65175;ﺮ ﺍﺯ ﻋﻘﻞ ﮐﻠّﻰ &= #65165;ﻟﻬﻰ ﺷﺎﻫﺪﺍﻥ ﺭﻭﺡ &= #65165;ﻟﻘﺪس ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ.ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺭ&= #65255;ﺞ ﻭ ﺗﺤﻤّﻞ ﻭﺻﺒ&#= 65198; ﺑﻠﺎﻳﺎ ﻭ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﺧﻮﺩ،ﻣﻴﺘﻮﺍA= 255;ﻨﺪ ﺍﺯ ﻋﻘﻞ ﻟﻮّﺍ&#= 65251;ﻪ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨ&#= 65256;ﺪ،ﮐﻪ ﺑﻌﻘﻞ ﮐﻠّّی A= 165;ﻟﻬﻰ ﺑﺮﺳﻨﺪ.ﻭ ﺗﻨﻬ&= #65166; ﺑﺎ ﺗﺴﻠﻴﻢ ﻭ ﻣ= ﻘﺎﻭﻣﺖ ﺑﺮﺍﻯ ﺳﻘﻮﻁ ﻧ&= #64401;ﺮﺩﻥ ﺭﻭﺡ ﻟﻮّﺍﻣﻪ &#= 65191;ﻮﺩ،ﻭﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﮐﻨﺘﺮ&#= 65245; ﻭ ﺧﻮﻳﺸﺘﻦ ﺩﺍ&= #65197;ﻯ ﻧﻔس ﺍﻣّﺎﺭﻩ = 4400;ﻨﻨﺪ.ﺗﺎ ﺩﺭ ﻣﺮﺍﺣﻞ ﻫﻔ&= #65176;ﮕﺎﻧﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻭ&= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ،ﻭﻋﻘA= 246; ﻫﺎﻯ ﻣﺮﺑﻮﻃﻪ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺑ&= #65198;ﺳﻨﺪ.ﻭ ﺑﺘﺪﺭﻳﺞ ﺳﺮﻋ&#= 65174; ﻭ ﺷﺘﺎﺏ ﺗﻌﺎﻟ&= #65264; ﺑﺒﺎﻟﺎ ﭘﻴﺪﺍ &= #65251;ﻴﮑﻨﻨﺪ. ﮐﻪ= ﻗﺒﻠﺎ= ; ﺷﺘﺎﺑﻬﺎ ﺩﺭ ﺳﻘﻮﻁ ﺑﺤﻘ&= #65166;ﺭﺗﻬﺎ ﺑﻮﺩ ﻭ ﺩﺭ ﮐﺎﻣ= ﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺣﺘﻰ ﻫﻮﺳﻬﺎﻯ &= #65255;ﻔﺴﺎﻧﻰ ﻭ ﺳﻘﻮﻁ،ﺃﻧﺪ= 5241; ﺗﺄثیرﻯ ﺩﺭ ﺭA= 261;ﺡ ﺍﻟﻬﻰ ﻧﺪﺍﺭﺩ.&= #65261; ﻟﺬﺍ ﻣﻌﺼﻮﻡ ﺍ&= #65199; ﮔﻨﺎﻩ ﻭ ﺣﺘﻰ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺧﻄA= 166;ﻯ ﺍﺗّﻔﺎﻗﻰ ﺁﻧ= 5166;ﻥ ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺳ&= #65174;.ﻭﺷﺎﻳﺪ ﻫﻢ ﮔﻨﺎﻩ ﻫﺎﻯ = ﭘﻴﺸﻴﻦ، ﺍﻳﻨﻚ ثوﺍﺏ ﺧ= 5262;ﺍﻫﺪ ﺑﻮﺩ.ﭼﻮن ﺴﻴّ= 5164;ﺎﺕ ﺣَﺴِﻨﺎﺕ ﻣﻴA= 208;ﻮﻧﺪ. ﺍﻟﺒﺘﻪ ﺑﻴﻦ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺗﻔ&= #65166;ﻭﺗﻬﺎﻯ ﺩﺭ ﻋﻘﻞ ﻭ ﻧﻴﺮ= ﻭﻫﺎﻯ ﺩﻳﮕﺮ ﺣﻴﺎﺗﻰ &= #65261; ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﻰ = ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﻭ ﺗﻔﺎﻭ&= #65173; ﺩﺭ ﺫﺧﻴﺮﻩ ﺁﺧ&= #65198;ﺕ ﺩﺍﺭﻧﺪ. ﻫﻤﺎﻥ = ﮔﻮﻧﻪ ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺑﺸﺮﻯ،ﺍﻳﻨﻚ = 5169;ﺎﻫﻢ ﺗﻔﺎﻭﺗﻬﺎ ﺩﺍ&#= 65197;ﻧﺪ.ﺑﺮﺧﻰ ﺳﺒﻘﺖ ﮔﺮﻓﺘﻪ&#= 1548;ﺑﺮﺧﻰ ﻋﻘﺐ ﻣﺎﻧﺪﻩ،= 5261; ﺿﺎﻝّ ﺟﺎﻣﺎﻧ= 5194;ﻩ ﻭﮔﻤﺮﺍﻩ،ﮐﻪ = 5211;ﻔﺎﺕ ﺳوء ﻧﻴّﺖ ﻭﺟA= 260;ﺎﻟﺖ ﻭﺟﺎﻩ ﻃﻠﺒﻰ ﻭ = ﻓﺴﺎﺩ ﺷﻬﻮﺍﻧﻰ ﻭ ﺣﺮ&= #65209; ﻭﻣﺎﻝ ﺃﻧﺪﻭﺯ&#= 65263; ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﻧ&= #65204;ﺒﺖ ﺑﺪﻳﮕﺮﺍﻥ ﺩﺍ&#= 65197;ﻧﺪ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭ&#= 65247;ﻰ ﺳﺎﻟﮑﺎﻥ ﻫﻤﮑ&#= 65166;ﺭﻯ،ﻭﺍﻭﻟﻴᥴ= 6;ﻯ ﺍﻟﻬﻰ ﻓﺪﺍﮐﺎ&#= 65197;ﻯ ﺩﺍﺭﻧﺪ.ﻭﻋﮑس &#= 65175;ﻤﺎﻣﻰ ﺻﻔﺎﺕ ﻗﻬﻘﺮﺍ&#= 65163;ﻴﺎﻥ ﻗﺸﺮﻯ ﻭﻣﺸﺮﻙ &= #65261;ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍ،ﻭﻟﻰ ﺩﺭ &#= 65247;ﺒﺎس ﺁﺧﻮﻧﺪﻯ ﻭ ﺭﻭ&= #65187;ﺎﻧﻴّﺖ ﮐﺎﺫب اﻭﻟﻴﺎA= 263; ﺍﻟﻬﻰ ﺁﻧﻘﺪﺭ &= #64400;ﻨﺘﺮﻝ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65255;ﺪ، ﮐﻪ ﻧﻴﺎﺯﻯ ﺑﺘ&= #65262;ﻃﺌﻪ ﻭ ﺗﻘﻠّﺐ ﻭ ﺣﺮ&= #65209; ﻭﻣﺎﻝ ﻭ ﻣﻨﺎﻟ&= #65264; ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺧ= ﻮﺩ ﻫﻤﻴﻦ ﻣﻮﺟﺐ ثوﺍﺑﻬﺎﻯ ﺑﻴA= 208;ﺘﺮ،ﻭﺗﻤﺮﻳﻦ ﺗﮑﺎﻣﻞ ﻋﻤﻴﻖ &= #65175;ﺮ ﺍﺳﺖ. ﺍﻳﻦ ﻣﺸﺮ= ﮐﻴﻦ ﻗﺸﺮﻯ،ﻫﻤﺎﻥ = 5169;ﺪﺩﻳﻨﺎﻥ ﻧﺎﺑﺨﺸﻮﺩﻧﻰ &#= 65259;ﺴﺘﻨﺪ.ﻭﻟﻰ ﺑﻰ ﺩﻳﻨﺎﻥ،ﺑ= 5192;ﺎﻃﺮ ﺑﻰ ﺧﺒﺮﻯ ﻳﺎ ﻧ= ﺎﺗﻮﺍﻧﻰ ﺍﺩﺭﺍﻙ ﺍﻫﻤﻴ&#= 65174; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ، &#= 64400;ﻪ ﺑﺎ ﻧﺴﺦ ﺑﻬﺘﺮ<= /span> </spa= n>ﺑﺸﺮﻯ،ﻭ ﮐ᥷= 8;ﺍﻣﺎﺕ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﮐ&= #65256;ﻮﻥ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﮐﻪ ﭼﻮﻥ ﺑﻌﻘﻞ ﻭﺗ&= #65262;ﺍﻥ ﮐﺎﻓﻰ ﺩﺭ ﻋﺸﻖ = ﻭﻋﻮﺍﻃﻒ ﻭﺻﺒﺮ ﻭ ﺍﺭﺍﺩ&= #65257; ﻭ ﭘﺎﻳﺪﺍﺭﻯ ﺑ&= #65198;ﺳﻨﺪ، ﺁﻧﮕﺎﻩ ﻣﺴﺌﻮ&#= 65247;ﻴّﺖ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ.&= #65261;ﻗﺸﺮﻯ ﮔﺮﻯ ﺁﻧﻬﺎ ﺷﺮ&= #65241; ﻧﺎﺑﺨﺸﻮﺩﻧﻰ &#= 65251;ﻴﺸﻮﺩ.ﻭﺍلاّ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﮔﻨﺎﻫﺎﻥ ﺭﺳﻴﺪﻩ ﺑﻌﺮﺵ &= #65255;ﻴﺰ ﺍﺯ ﺯﻳﺎﺩﻯ،ﺑ= 5166; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65192;ﺸﻮﺩﻩ ﻣﻴﺸﻮﺩ. ﮔ᥷= 8;ﭼﻪ ﺗﺰﮐﻴﻪ ﺁﻧﻬﺎ &= #65193;ﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﻣ&= #65208;ﮑﻞ ﺗﺮ، ﻭ ﻳﺎ ﻟﺎﺯ&= #65249; ﺗﺮ ﻣﻴﺒﺎﺷﺪ.<o:p></o:= p> = 5183;ﻬﻨّﻢ ﻫﻤﺎﻥ ﺟﻬﺎﻧﻮ&#= 65249; ﻳﻮﻧﺎﻧﻰ،ﺑﻤA= 228;ﻨﻰ ﺟﻬﺎﻥ ﻓﺎﺭﺳﻰ &= #65165;ﺳﺖ. ﮐﻪ ﺩﺭ ﺗﺮﺟﻤﻪ = ﺍﻭﻝ ﺗﻮﺭﺍﺕ ﺑﺎﺑﻞ&#= 1548; ﺑﺰﺑﺎﻥ ﻟﺎﺗﻴ&#= 65254; ﺑﮑﺎﺭ ﺑﺮﺩه ﺸ&#= 65194; وماﻧﻨﺪ ﺍﻟﻔʋ= 66;ﻅ ﺩﻳﮕﺮﻯ ﭼﻮﻥ ﺻ&= #65198;ﺍﻁ ﻳﺎ ﻫﻤﺎﻥ ﺍﺳﺘ&= #65198;ﻳﺖ ﻭﺍﺳﺘﺮﺍﻳﺖ.ﮐ&#= 65258; ﭼﻮﻥ ﺑﻌﺪﺍ ﺗﻮ&= #65197;ﺍﺕ ﺑﻌﺒﺮﻯ ﺗﺮﺟﻤ&#= 65258; ﺷﺪ، ﺍﻳﻦ ᥴ= 5;ﻟﻔﺎﻅ ﻳﻮﻧﺎﻧﻰ ﻫﻤﭽ&#= 65256;ﺎﻥ ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﺷ&= #65194;ﻧﺪ.ﺯﻧﺪﮔﻰ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺩﺭ ﺟﻬﺎﻥ،ﮐﻪ &#= 65199;ﻳﺮ ﺁﻓﺘﺎﺏ ﺩﺍﻍ ﺑ&= #65198;ﺍﻯ ﺍﻋﺮﺍﺏ،ﻭ ﺯﻳ= 5198; ﭘﻮﺳﺖ ﭼﺮﻣﻴﻦ &= #64400;ﻠﻔﺖ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﺩ&= #65261;ﺍﺏ،ﻭ ﻣﺪﺍﻡ ﺩﺭ ﻓﺮﺍ&= #65197; ﺍﺯ ﭼﻨﮕﺎﻝ ﺩﺭ&= #65255;ﺪﮔﺎﻥ، ﻫﻤﻴﺸﻪ ﺧﺴﺘﻪ &= #65261;ﮔﺮﺳﻨﻪ،ﮐﻪ ﺟﺰ ﺁﺏ ﻣﺮﺩﺍﺑ&= #65260;ﺎﻯ ﺩﺍﻍ ﻭﻣﺘﻌﻔّ= 5254; ﻭ ﺗﻠﺦ ﺑﺮﺍﻯ ﻧ= ﻮﺷﻴﺪﻥ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺁ= ﻧﺠﺎ ﻧﻴﺰ ﮐﻤﻴﻦ ﮔﺎ&= #65257; ﺩﺭﻧﺪﮔﺎﻥ ﻭﺷ&#= 64401;ﺎﺭ ﭼﻴﺎﻥ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ، ﻟﺬﺍ ﺗﺸﻨﻪ ﺑﺎ&= #65199; ﻣﻴﮕﺮﺩﻧﺪ. ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﺴﺘﺄﺻل ﺮﺍ ﺩ&#= 65197;ﻋﺬﺍﺑﻬﺎﻯ ﺟﻬﻞ ﻭ ﮔﺮﻓﺘﺎ&= #65197;ﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻣﻰ ﺑﻴ&= #65256;ﻨﺪ.ﻭ ﺗﺎ ﺍﻣﮑﺎﻥ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ، ﺑﺮﺍﻯ &#= 65203;ﻠﺎﻣﺘﻰ ﺁﻧﺎﻥ ﺍﻗﺪﺍﻡ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ ﻭلی ﺪﺭ ﺳﺎﻟﮑ= 5166;ﻥ ﺍﻟﺒﺘﻪ ﺑﺎ ﺗﻤ&= #65166;ﻡ ﺟﻬﺪ ﻭﮐﻮﺷﺶ ﺑ&= #65198;ﺍﻯ ﻫﺪﺍﻳﺖ ﻭ ﺭﺳﺎ&= #65255;ﺪﻥ ﺁﻧﺎﻥ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻣﻴﺴّ= 5198; ﺁﻧﻬﺎ ﻣﻴﮑﻮﺷ&#= 65256;ﺪ. ﻭﻧﺠﺎﺕ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺭﺍ ﻧﺠﺎﺕ ﺑﻴﺸ&= #65176;ﺮ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;.ﺩﺭ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ،ﻣﻴﺘﻮﺍ᥽= 3; ﭼﻨﺪﻳﻦ ﭘﻠّﻪ &#= 65203;ﻘﻮﻁ ﻭﺍﻓﺖ ﻋﺼﺒﻰ ﺩ&= #65267;ﺪ. ﻭﻟﻰ ﺩﺭ ﺻﻮﺭﺕ = ﻣﻌﺎﻟﺠﻪ،ﺩﺭA= 169;ﻮﺩﻥ ﻃﺒﻴﺐ ﻭﻫﻤﮑﺎ&#= 65197;ﻯ ﺑﻴﻤﺎﺭ،ﺗﻨﻬA= 166; ﺩﻭ ﭘلّه شف= 5; ﺭﺍﺩﺍﺭﻧﺪ.ﻭ ﺑﻴﺸﺘﺮ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﻨﺪ ﺟﺒﺮﺍﻥ ﮐﻨﻨﺪ.&= #65261;ﻟﺬﺍ ﻋﻘب ﺮﻭﻯ ﻣﻘﺎ&#= 65249; </spa= n>ﺭﻭﺣﻰ ﺟﺒﺮʋ= 65;ﻥ ﻧﺎﭘﺬﻳﺮ ﺍﺳﺖ. = ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻧﻮﺭ&#= 65251;ﺎﻝ،ﺩﺭ ﺩﺍﺷﺘﻦ ﺍﺳﺘﻌ&#= 65194;ﺍﺩ ﻗﺒﻠﻰ ﺩﺭ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ، ﺗﺎ ﻫﻔﺖ ﻣﻘﺎﻡ = ﺍﻟﻬﻰ ﻭﻋﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264; ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65166;ﻟﺎ ﺑﺮﻭﻧﺪ ﺗﺎ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5240;ﻴﻪ ﺭﺍﻩ ﺭﺍ ﺍﺩﺍﻣ&= #65258; ﺑﺪﻫﻨﺪ.ﻭ ﺑﻨﻮ&= #65197; ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑ&#= 65198;ﺳﻨﺪ. ﺩﺍﺳﺘﺎﻥ ﺳﻠﺎ&#= 65251;ﺘﻰ ﺟﺴﻢ ﺩﺭ ﺳﻠﺎﻣ&= #65176;ﻰ ﻋﻘﻞ ﺍﺳﺖ. ﺩﺭ ﺍ= ;ﻧﺴﺎﻧﻬﺎﻯ ﺳﺎﻟﻢ ﻭ ﺻﺎﺩﻕ.= ﻭﻟﻰ ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﺑ&= #65268;ﻤﺎﺭﮔﻮﻧﻪ ﺑﻤﻮﺟﺐ ﺗﺤﻘﻴ&#= 65238; ﻋﻠﻤﻰ ﭘﺰﺷﮑﺎ&#= 65253;، ﺗﻤﺎﻣﻰ ﺑﻴﻤﺎ&#= 65197;ﻳﻬﺎ ﺍﺳﺘﻌﺪﺍﺩ ﻗﺒ&#= 65248;ﻰ ﺩﺍﺭﻧﺪ. ﭼﻪ ﺑﺼ= ﻮﺭﺕ ﻋﻴﺒﻰ ﮊﻧﺘﻴﮑ&#= 65264;،ﮐﻪ ﺧﻮﺩ ﺳﺎﻳﻪ ﻣﻌ&= #65166;ﻳﺐ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﭘس ﺍﺯﻣﻌﺎﻟﺠ= 5258; ﺗﻦ،ﻣﻨﺠﺮ ﺑﺸ= 5236;ﺎﻯ ﻋﻘﻞ ﻣﻴﺸﻮﺩ، &#= 65251;ﮕﺮ ﺑﺎﻟﻌﮑس ﻭﻋﻘ= 5246; ﻧﻴﺰﻋﻠﻢ ﻭﺩﺍ&#= 65255;ﺶ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5193;ﺭجه ﭙﺎﮐﻰ ﺭﻭﺍﻥ ﺍ&= #65199; ﻋﻘﺪهﻫﺎ ﻭﺣﻴ= 5262;ﺍﻧﻴّﺘﻬﺎ ﻭﻋﺎﺩﺍﺕ ﺣﻘﻴ&#= 65198; ﺍﺳﺖ.ﻭﻟﺬﺍ ﺑﺎ = ﺷﻬﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ،ﻣﺪʋ= 65;ﻡ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬ&#= 1740; ﺒﺎﻟﺎﺗﺮ ﻧﺼﻴ&#= 65168; ﺷﺎﻫﺪﺍﻥ ﺍﻳﻦ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻣﻴﺸﻮ&#= 65193;. ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﻭ= ﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻣﻬﺎ،ﺍA= 251;ﮑﺎﻥ ﺁﻥ ﻫﺴﺖ.ﺭﻧﺞ ﺩ= ﻭﺭﻩ ﺳﻠﻮﻙ، ﮔﻨﺞ ﮔ&#= 65198;ﺍﻥ ﻭﺷﺎﻳﮕﺎﻥ ﻭﺷ&#= 65166;ﻳﺎﻥ ﺑﺒﺎﺭ ﻣﻴﺂﻭﺭ&#= 65193;. ﻗﻮﺭه ها تُرش ئر ﺻﺒﺮ ﺣﻠﻮﺍ= 5263; ﺷﻴﺮﻳﻦ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭ ﺣﺘﻰ ﺳﻴﻠﻰ ﻧ= ﻘﺪ ﺭﺍ ﺟﺎﻫﻠﺎﻥ ﺑ&= #65198; ﺣﻠﻮﺍﻯ ﻧﺴﻴﻪ &= #65261; ﺁﻳﻨﺪﻩ ﻣﻮﻋﻮﺩ ﺗ= ﺮﺟﻴﺢ ﻣﻴﺪﻫﻨﺪ.ﻭﻟﻰ &= #65227;ﺎﻗﻠﺎﻥ ﻫﻢ ﺳﻴﻠﻰ ﺭﺍ ﻧ= ﻤﻰ ﺧﻮﺭﻧﺪ،ﻭﻫﻢ = 5169;ﺎ ﺻﺒﺮ ﺣﻠﻮﺍﻯ ﻣ&= #65262;ﻋﻮﺩ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﺧ&= #65262;ﺍﻫﻨﺪ ﻧﻤﻮﺩ . ﺗﺤﮑّﻢ = ﺩﺭ ﺧﻮﻳﺸﺘﻦ ﺑﺎ ﭘ&= #65256;ﺪﺍﺭ ﻧﻴﻚ ﻭ ﮔﻔﺘﺎﺭ = ﻧﻴﻚ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﮐﺮ= ﺩﺍﺭ ﻧﻴﻚ، ﺗﻤﺮﻳﻨ= 5166;ﺕ ﺿﺮﻭﺭﻯ ﺑﺮﺍﻯ &= #65175;ثبیت ﻋﺎﺩﺍﺕ ﺗﺎﺯﻩ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺳﺎﻟ&= #65242; ﻣﻴﺒﺎﺷﺪ . ﻣﻌﺎ= ﻟﺠﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺻ&= #65170;ﻮﺭﻯ ﺍﺳﺖ،ﻭ ﻋﺸﻖ ﻭ&#= 65165;ﻣﻴﺪ ﻭ ﺍﻃﺎﻋﺖ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﻟ&= #65264; ﻣﻌﺎﻟﺠﻪ ﺑﻴﻤ&#= 65166;ﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺑﺎ ﺗﺨ&= #65194;ﻳﺮ ﺍﻋﺼﺎﺏ ﻭﺍﻟﮑ&#= 65176;ﺮﻭﺷﻮﻙ،ﻭﻣ᥷= 4;ﺍم ﺼﺤﺒﺖ ﮐﺮﺩن ا= 5203;ﺖ. ﻫﻴﭽﮕﺎﻩ ﺳﻠﺎ&#= 65251;ﺘﻰ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ ﮐﺎﻣﻞ ﻭ ثاﺖ ﻧ&#= 65268;ﺴﺖ.ﺑﻴﻤﺎﺭﻳA= 260;ﺎﻯ ﮐﺸﻨﺪﻩ ﺍﻧﺴﺎ&#= 65253;،ﺗﻤﺎﻣﺎ ﺭﻭﺍﻧﻰ ﻭﻧﺘﻴ&#= 65184;ﻪ ﻣﻌﺎﻳﺐ ﮊﻧﺘﻴ&#= 65242; ﺟﺴﻤﺎﻧﻰ ﻭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣی هستند.ﮐ= ;ﻪ ﺣﺘﻰ ﺩﺭ ﺳﻠﺎﻣ&= #65176;ﻰ ﺗﻦ ﻭﺫﻫﻦ،ﺑﺎ= 5199; ﻣﺮﮔﻬﺎﻯ ﻧﺎﮔ&#= 65260;ﺎﻧﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ&= #65197;ﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﻫ&#= 65252;ﭽﻨﺎﻥ ﻣﻌﺎﻟﺠﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﺩ ﺗﺎ ﺩﺭ ﻫ= ﺮ ﻣﺮﺣﻠﻪ،ﺷﺎﻳA= 204;ﺘﻪ ﻳﺎﻓﺘﻦ ﺍﻳﻦ<sp= an dir=3DLTR> ﻫﻤﺎﻧﻰﺭ&= #1576;ّاﻟﻨﻮﻉﺧﻮﺩ= ;ﺭﺍﺑﻴﺎﺑﺪ. ﺍﻧ= ﻌﮑﺎس ﺸﺮﻃﻰ ﺩﺭ ﺣﻴﻮ&= #65165;ﻧﺎﺕ،ﻭ ﺍﻧﻌﮑﺎس ﺗﺠﺮ= 5169;ﻰ ﺩﺭ ﺍﻧﺴﺎﻥ،ﻭ &#= 65165;ﻧﻌﮑﺎس ﻋﻘﻠﻰ ﺩﺭﺳﺎﻟ&#= 64401;ﺎﻥ،ﻭ ﺍﻧﻌﮑﺎس ﺍﻟﻬ= 5264; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ،ﺩﺭﺟﺎA= 175;ﻰ ﺍﺯ ﻭﺳﺎﺋﻞ ﻃﺒ&= #65268;ﻌﻰ ﻭﺍﻟﻬﻰ ﺑﺮﺍﻯ &= #65175;ﮑﺎﻣﻞ،ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑ&= #65198;ﺍﻯ ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ &= #65193;ﺭ ﺟﻬﺎﻥ ﺩﺍﺭﺩ. ﺣ= ﻮﺍس ﭘﻨﺠﮕﺎﻧﻪ ﺑﺎ &= #65187;ﻮﺍس ﺑﺎﻟﺎﺗﺮ ﺭﻭﺣ&#= 65264;،ﭼﻮﻥ ﺣسّ ﻣﺸﺘﺮﻙ ﻭ &#= 65193;ﻳﮕﺮ ﺍﺣﺴﺎﺳﻬﺎﺋﻰ &#= 64400;ﻪ ﮔﻬﮕﺎﻩ ﺩﺭ ﺍﻧ&= #65204;ﺎﻥ ﺳﺎﻟﻢ ﺩﻳﺪﻩ ﻣ&= #65268;ﺸﻮﺩ، ﻫﻤﻪ ﺑﺮﺍﻯ ﮐﺎ&= #65197;ﺑﺮﺩ ﻭ ﺩﺭﻳﺎﻓﺖ ﻫﺮ&= #65227;ﮑس ﺍﻟﻌﻤﻞ ﻭ ﺍﻧﻌ&= #64401;ﺎﺳﻰ ﺩﺭﻣﺮﺍﺗﺐ ﺟﺴ&#= 65250; ﻭﺫﻫﻦ ﺍﺳﺖ.ﻭﻋ&= #65170;ﺮﺗﻰ ﻋﻘﻠﻰ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ، ﻭﺍﻟﻬﺎﻣﺎﺕ ﻟ&#= 65194;ﻧّﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﺩﺭ ﺗ&= #65252;ﺮﻳﻨﺎﺕ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺳﺎﺯﻯ ﺩﺭ ﺑﺪﻥ&= #1548;ﭼﻮﻥ ﺗﻤﺮﻳﻦ ﻭﺭﺯﺷ&#= 64401;ﺎﺭﺍﻥ،ﻭ ﻣﻠﮑﻪ ﺳﺎﺯﻯ ﺩ&= #65197; ﺫﻫﻦ ﭼﻮﻥ ﻗﺪﺭ&= #65175;ﻬﺎﻯ ﺑﻴﺎﻧﻰ ﻭﻫﻨﺮ&#= 65263; ﻭ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴ= ﻔﻰ،ﻭﻧﻴﺰ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺳﺎﺯﻯ ﺭﻭﺍﻧﻰ &= #65193;ﺭ ﻋﺎﺩﺍﺕ ﻧﻴﻚ ﻭ&= #64400;ﺴﺐ ﺻﻔﺎﺕ ﺟﺪﻳﺪ،= 4380;ﻮﻥ ﻋﻔﻮ ﻭﮔﺬﺷﺖ ﻭ = ﺗﺮﺣّﻢ ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ، &= #65259;ﻤﻪ ﺍﻳﻨﻬﺎ ﻧﻮﻋﻰ &= #65165;ﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺣﻮﺍس ﻭ ﺍﻧ&= #65228;ﮑﺎﺳﺎﺕ ﺧﺎﺭﺟﻰ ﺩﺭ ﻭﺟ&= #65262;ﺩ ﺍﻧﺴﺎﻥ، ﺑﺨﺼ= 5262;ﺹ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ.ﮐﻪ ﮐﻤﻚ ﺑ= ﺎﻧﺴﺎﻥ ﻣﻴﮑﻨﺪ،ﺗﺎ ﺑ= 5198;ﺍﻯ ﻫﺮ ﮐﺎﺭ ﻣﮑﺮﺭ&= #65263; ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﺍ&= #65255;ﺪﻳﺸﻪ ﻭ ﺭﺍﻩ ﺣﻞ ﺟﻮﺋ= ﻰ ﮐﻨﺪ.ﻭﺗﻤﺎﻡ ﻫ&= #65252;ّﺖ ﻭﺟﻬﺪ ﻭﮐﻮﺷﺶ &= #65191;ﻮﺩﺭﺍ ﺑﺮﺍﻯ ﻫﺪﻑ ﺑﺮ&= #65175;ﺮﻯ،ﮐﻪ ﻫﻨﻮﺯ ﺑﺪﺳﺖ ﻧ&= #65268;ﺎﻣﺪﻩ ﺑﮑﺎﺭ ﮔﻴﺮﺩ.ﻳ&= #65166; ﻫﻤﺎﻥ ﮐﺎﺭ ﺳﺎ&= #65247;ﻚ ﻭﻟﺎﻳﺖ ﺑﺮﺍﻯ &= #65197;ﺳﻴﺪﻥ ﺑﮑﻤﺎﻝ ﺍﻳﺪﺁ&#= 65245; ﺻﻔﺎﺕ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺩ= 5197; ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65197;ﻭﺡ ﺍﻟﻘﺪسﺭﺏّ ﺍA= 247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﻧﺠﺎﺕ ﺍﺯﻫﺮ ﻧ&= #65262;ﻉ، ﺑﺴﺘﻪ ﺑﮑﺴﺐ ﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ &= #65197;ﺏّﺍﻟﻨﻮﻉ ﻣﺮﺑﻮﻃﻪ ﺍﺳﺖ.&= #65261; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65198;ﺣﺴﺐ ﻧﻈﺮﻳّﺎﺕ ﻃﺒ= 5240;ﻪ ﺑﻨﺪﻯ ﮔﻴﺎﻩ ﺷ&= #65256;ﺎﺳﻰ ﻭﺣﻴﻮﺍﻥ ﺷﻨﺎ&#= 65203;ﻰ ﻧﻤﻰ ﮐﻨﻴﻢ.ﺁﻧ&= #65240;ﺪﺭ ﮐﻪ ﺑﺮﺣﺴﺐ ﻃﺒ&= #65240;ﻪ ﺑﻨﺪﻯ ﻫﺎﻯ ﺷﻬ&= #65262;ﺩﻯ ﻣﻴﻨﻤﺎﺋﻴﻢ. ﮔ&= #65262;ﺋﻰﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﻫﺮ ﮔﺮﻭ&= #65257; ﺷﺒﻴﻪ ﺑﻬﻢ ﺩﺭ = ﺗﮑﺎﻣﻞ،ﻳﻚ ﺭﺏّ ﺍﻟﻨﻮﻋﻰ &#= 65153;ﻣﺎﺩﻩ ﮐﺮﺩﻩ،ﻭ ﺍﻟﮕ= 5262; ﮐﻤﺎﻝ ﻗﺮﺍﺭ ﺩ&= #65165;ﺩﻩ،ﻭﻭﺍﺭﺩ ﻋﻤﻞ ﺗﺪﺑﻴﺮﺍ&#= 65247;ﻬﻰ ﻣﻴﺸﻮﺩ.ﺭﺏّ ﺍ&#= 65247;ﻔﺼﻞ ﻭ ﺭﺏّ ﺍﻟﻨﻮﻉ&#= 1548;ﮔﺮﭼﻪ ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﻪ = ﭘﺸﺖ ﮔﺮﺩﻥ ﺩﺭ ﺗﺮﺗ&= #65268;ﺐ ﻫﺴﺘﻨﺪ.ﻭﻫﺮﻳ&#= 65242; (ﺭﺏّ ﺍﻟﻔﺮﺩﻯ) = ﺩﺍﺭﺩ،ﻳﺎ ﭼﻮﻥ ﺳﺎﻟﻚ ﮐﻪ = ﺗﻨﻬﺎ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺭﺍ ﻭﺳﻴﻠﻪ ﺗﻌ&= #65166;ﻟﻰ ﺭﻭﺣﻰ ﻭ ﺗﻌﻠﻴ&= #65250; ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﺩﺍﺩﻩ . ﭘﻴﺪﺍﻳ= ﺶ ﻧﻔس ﻭﺭﻭﺍﻥ،A= 165;ﺑﺘﺪﺍ ﺑﺎ ﭘﻴﺪﺍﻳﺶ ﺗ&= #65254; ﺍﺳﺖ،ﮐﻪ ﺑﺘﻮ= 5165;ﻧﺪ ﺩﺭﺟﻬﺎﻥ ﻣﻮﺟ&#= 65262;ﺩ ﮔﺮﺩﺩ.ﮐﻪ ﻋﺎﻗ&= #65170;ﺖ ﻣﻨﺠﺮ ﻋﻘﻞ ﺭﺍ = ﺿﻌﻴﻒ ﻣﻴﮑﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ</s= pan> </spa= n>ﻗﺒﺮﺳﺘﺎﻥ ʌ= 27;ﺎﺩﺍﺕ ﻭﺻﻔﺎﺕ،ﻭ ﺧﺎ= 5219;ﺮﺍﺕ ﻣﻬﻢ ﺯﻧﺪﮔﻰ ﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻗﻮﻯ ﺗﺮ ﻣﻴﺸﻮ&= #65193;،ﻭ ﺍﺧﺘﻠﺎﻟﺎﺕ ﺭ&#= 65261;ﺍﻧﻰ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻧﻈﺎﻡ ﻏﺬﺍ&= #65163;ﻰ ﺑﺮﺍﻯ ﺑﻴﻤﺎﺭ &= #65255;ﮑﺮﺩﻥ ﺗﻦ،ﻋﻤﻠﺎ ﺭﻭ= 5199;ﻩ ﻭ( ﺩﺍﻳﺖ) ﻣﻴﮕﻴ= ;ﺮﻧﺪ. ﻧﻪ ﺍﻳﻨﮑﻪ ﺑﭙ&= #65166;ﻯ ﻣﺮﮒ ﺍﺯ ﻧﺨﻮﺭ&= #65193;ﻥ ﺑﺮﺳﻨﺪ.ﮐﻪ ﻋﻘ&= #65246; ﺗﻀﻌﻴﻒ ﻭﺭﻭﺍ&#= 65253; ﻧﻴﺰﭘﺮﻳﺸﺎﻥ &#= 65251;ﻴﮕﺮﺩﺩ ﺳﭙس ﺑﺎ ﺳﻠﺎﻣ&#= 65176;ﻰ ﺫﻫﻦ ﻭ ﺑﺎﺩﺍﺷ&= #65176;ﻦ ﺑﻬﺘﺮﻳﻦ ﻋﻘﺎ&#= 65267;ﺪ ﭘﻴﺶ ﻣﻴﺮﻭﺩ.ﻭ = ﺗﺠﺮﺑﻪ ﺯﻧﺪﮔﻰ ﭼﻬﻞ ﺳ&= #65166;ﻟﻬﺎﻧﺴﺎﻥ،ʋ= 69;ﺮﺍﻯ ﻫﻤﻴﻦ ﻳﺎﻓﺘﻦ &= #65169;ﻬﺘﺮﻳﻦ ﻫﺎ ﺍﺳﺖ.ﺭﻭﺷﻬ&= #65166; ﻣﺨﺘﻠﻔﻨﺪ. ﻭﻟ&= #65264; ﺑﻬﺘﺮ ﺍﻳﻨﮑﻪ &= #65251;ﺮﺍﺟﻌﻪ ﺑﺘﺠﺮﺑﻪ ﮐﻨﻨ&#= 65194;ﮔﺎﻥ،ﺑﺨﺼﻮ᥸= 9; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ، ﻭﻳﺎ ﺣﺪّ ﺃﻗﻞ &= #65169;ﺮﺭﺳﻰ ﻧﻘﺎﻁ ﺿﻌﻒ ﻫﺮ&= #65267;ﻚ ﺍﺯ ﻧﻈﺮﻳّﺎﺕ &#= 65175;ﮑﺎﻣﻞ ﺫﻫﻦ، ﻣﺎﻧﻨﺪ &#= 65165;ﺻﺎﻟﺖ ﻋﻘﻞ ﻳﺎ ﺍﺻﺎﻟ&= #65174; ﺍﻧﺴﺎﻧﻴّﺖ،ʌ= 61; ﻳﺎ ﺍﺻﺎﻟﺖ ﺳﻮﺩ ﻭ&= #65169;ﻬﺮﻩ ﺩﺭ ﭘﺮﺍﮔﻤﺎﺗ&#= 65268;ﺴﻢ،ﻭ ﻳﺎ ﺍﺻﺎﻟﺖ ﻣﺎ&= #65193;ﻩ ﮐﻪ ﻣﻨﺠﺮ ﺑﺎﺻ&= #65166;ﻟﺖ ﺗﻌﻠﻴﻢ ﻭﻫُﺮ= 5259;ُﺮﻯ ﺷﺪﻥ ﻭﭘﻮﭼﻰ ﻭ = ﺟﻨﻮﻥ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺑ&= #65194;ﺍﺋﻰ ﺍﺳﺖ . ﻳﮑﻰ ﺍﺯ ᥴ= 9;ﻬﺘﺮﻳﻦ ﭘﻴﺶ ﮔﻴﺮﻯ ﻫﺎ&= #65263; ﺭﻭﺍﻧﻰ،ﻗﻨﺎA= 227;ﺖ ﻭ ﺑﻰ ﻧﻴﺎﺯﻯ ﺍ= ﺳﺖ. ﮐﻪ ﺍﮔﺮ ﺩﻳﮕﺮ&= #65165;ﻥ ﻣﺎﻝ ﻭﻣﻘﺎﻡ ﻭ = ﻟﺬﺕ ﻭ ﺯﻳﺒﺎﺋﻰ ﻭ ﻗ= ﺪﺭﺕ ﺩﺍﺭﻧﺪ ﻭﻣﺎ ﻧ&= #65194;ﺍﺭﻳﻢ،ﺑﻄﻤʌ= 26; ﮐﺴﺐ ﺁﻧﻬﺎ ﻧﺮ&= #65261;ﻳﻢ.ﮐﻪ ﻫﻢ ﻧﻤﻰ ﺭﺳﻴﻢ = ﻭ ﺍﮔﺮ ﺑﺮﺳﻴﻢ، &#= 65227;ُﻤﺮ ﺧﻮﺩﺭﺍ ﺗﻠﻒ ﮐ&= #65198;ﺩه اﻳﻢ.ﻭ ﺣﺘﻰ ﺯﻣ&= #65166;ﻥ ﺑﺴﻴﺎﺭﮐﻮﺗﺎ= 5259;ﻰ ﺑﻬﺮﻩ ﺍﺯ ﺁﻧﭽ&= #65258; ﺑﺰﺣﻤﺖ ﺑﺪﺳﺖ &= #65153;ﻭﺭﺩه اﻳﻢ ﻧﺨﻮﺍﻫﻴ= 5250; ﺩﺍﺷﺖ. ﻣﺎﻝ ﺑﺮ= ﺍﻯ ﺍﻭﻟﺎﺩ،ﻭﻣﻘA= 166;ﻡ ﺭﺍ ﺑﺮﺍﻯ ﺭﻗﻴ&= #65170;ﺎﻥ ﻭﺟﻮﺍﻥ ﺗﺮﻫﺎ&#= 1548;ﻭ ﺯﻳﺒﺎﺋﻰ ﺭﺍ ﺑ&= #65198;ﺍﻯ ﭘﻴﺮﻯ، ﻭ ﻗﺪﺭ&#= 65173; ﺭﺍ ﺑﺮﺍﻯ ﺿﻌﻴ&= #65234; ﺷﺪﻥ ﻣﻴﮕﺬﺍﺭ&#= 65267;ﻢ. ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﺍﻧﺴﺎﻥ ﺑﻴﺸﺘ&#= 65198; ﺑﺨﺎﻃﺮ ﺧﻮﺍﺳ&#= 65176;ﻦ ﮐﺮﺍﻣﺎﺕ ﻣﻴﺴ&#= 1617;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;،ﮐﻪ ﺑﻴش اﺯﺁﻥ ﺳﺮ= 5255;ﻮﺷﺖ ﺧﻮﺩ ﺩﺭ ﺗن ﻮ ﺫ= ﻫﻦ، ﻭ ﻣﺤﻴﻂ ﺗﻮﻟﺪ = ﻭﭘﺮﻭﺭﺵ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻧ&= #65194;ﺍﺭﻳﻢ. ﺩﺭﻭﻳﺶ ﺩﺭ ﻫﺮ = ﺣﺎل ﺴﭙﺎس کننده ﺨ= ;ﺪﺍ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺭﺍ&= #65257; ﻣﻴﺮﻭﺩ ﻭﺩﻳﮕ&#= 65198;ﻯ ﻓﻠﺞ ﺍﺳﺖ.ﻭ ﻣﻰ= ﺑﻴﻨﺪ ﻭﺩﻳﮕﺮﻯ ﻧﺎ ﺑ&= #65268;ﻨﺎ ﺍﺳﺖ. ﺧﻠﺎﺻﻪ ﺑ= ﺠﻨﺒﻪ ﻫﺎﻯ ﻣثبت ﺳﺮA= 255;ﻮﺷﺖ ﺧﻮﺩ ﺍﻧﺪﻳﺸﻪ &= #65251;ﻴﮑﻨﺪ،ﻧﻪ ﺑﺠﻨﺒﻪ ﻫﺎﻯ ﻣ&= #65188;ﺮﻭﻣﻴّﺖ،ﻭ ﻳﺎﺟﻨبه های ᥽= 1;ﻨﻔﻰ. ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65227;ﻠﺎﺝ ﺑﻬﺮ ﻧﺤﻮﻯ ﻣﻴ&= #64401;ﻨﺪ.ﭼﻪ ﻋﻠﺎﺝ ﺗﻦ ﻳﺎ ﻋ= ﻠﺎﺝ ﺁﻣﻮﺯﺵ ﺫﻫﻨﻰ&#= 1548;ﻭ ﺑﺎ ﻋﺒﻠﺎﺝ ﺳﻠ&= #65262;ﮐﻰ ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65197;ﻭﺍﻧﻰ ﺑﺎﺯ ﺩﺭ ﻫﺴﺘﻰ = ﻋﻮﺍﻣﻠﻰ ﺁﺯﺍﺭ ﺩﻫﻨﺪﻩ &= #65165;ﻧﺴﺎﻥ ﻫﺴﺖ.ﻣﺎﻧﻨﺪ ﺗ&= #65198;س ﻭ ﺧﻄﺮﻫﺎﻯ ﮔﻮ&= #65255;ﺎﮔﻮﻥ،ﮐﻪ ﭼﺎﺭﻩ ﺁﻥ ﺩﻭﺭ&= #65263; ﺍﺯ ﺁﻥ ﻣﻮﺿﻮﻋ&= #65166;ت اﺳﺖ.ﻭﺳﺎﻟﻚ ﺩﺭʌ= 27;ﺰﻟﺘﮕﺎﻩ ﺧﻮﺩ ﺩﺭﺗﻨﻬﺎ&#= 65163;ﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻳﺎ &= #65153;ﻧﺮﺍ ﺍﺯ ﺑﻠﺎﻳﺎی ﻠ&#= 65166;ﺯﻡ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﻭ&= #65165;ﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ&#= 1548;که ﺒﺎﻳﺪ ﺍﺯﻓﺘن= 607; ها ﺑﻬﺮه ﺒﮕﻴA= 198;ﺩ.ﻋﺒﺮت عقلی ﻭﺻﺒﺮ ﺭʌ= 61;ﺍﻧﻰ ﻭ ﺳﻠﻮکی اﮔﺮ = 5251;ﺤﺒّﺖ ﻧﻤﻰ ﺑﻴﻨﻨﺪ،= 5169;ﺎ ﻣﺤﺒّﺖ ﮐﺮﺩﻥ &#= 65193;ﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻤﺤﺒّﺖ ﺑ&#= 65192;ﻮﺩ ﮐﺸﻴﺪﻩ ﺍﺳﺖ.ﺯ&= #65267;ﺮﺍ ﻣﺤﺒّﺖ ﺍﺯ ﻧﻮ&#= 65225; ﺧﻮﺩ ﮔﺬﺷﺘﮕﻰ &= #65261; ﺩﻫﺶ ﺍﺳﺖ.ﻭ ﻣﺤ= ﺒّﺖ ﮔﻮﺋﻰ ﺍﺯ ﻧﻮﻉ = ﺩﺭﻳﺎﻓﺖ ﻧﻴﺴﺖ. ﻭ ﮐﺴﻰ ﺍ= ;ﮔﺮ ﻋﺎﻗﻞ ﻭ ﺻﻠﺎﺡ = ﺩﺍﻥ ﻧﺒﺎﺷﺪ ﭼﻴﺰﻯ &= #65255;ﻤﻴﺪﻫﺪ.ﻭ ﺩﺍﺩﻥ ﺑﺰﻭﺭ ﺧ&= #65220;ﺮ ﭘس ﮔﺮﻓﺘﻦ ﻳﺎ &= #65197;ﺑﻮﺩﻥ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩ&= #65165;ﺭﺩ.ﺍﮔﺮ ﺳﺎﻟﻚ ﻣﺮﺍﻗﺒ&#= 65258; ﺩﺍﺋﻢ ﺍﻋﻤﺎﻟ&#= 65264; ﻭﺍﻓﮑﺎﺭ ﻭﮔﻔ&#= 1578;ه هاﻯ ﺧﻮﺩﺭﺍ ﺩ= 5165;ﺭﺩ،ﺗﺎ ﺁﻧﭽﻪ ﺗﺄثیر A= 169;ﺪ ﺩﺍﺷﺖ،ﻭ ﻳﺎ ﺣ&#= 65176;ﻰ ﺃثر ﻣثبت کمی = ﺪﺍﺷﺖ، ﺗﺒﺪﻳﻞ ﺑﺮﻭﺷ&#= 65260;ﺎﻯ ﺑﻬﺘﺮ ﮐﻨﺪ.ﭼﻪ = ﻳﺎ ﻋﻘﻞ ﺧﻮﺩ،ﻭ ﺻ&#= 65170;ﺮ ﺑﺎ ﻫﺪﺍﻳﺖ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺑﺎ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﻭ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎه که ﻫﺮﭼﻪ ﺑﻴﺸ= 5176;ﺮ ﺑﺎﺷﺪ.ﺃثر ﺗﺤ= 5198;ﻳﮑﺎﺕ ﺧﺎﺭﺟﻰ ﮐﻤﺘﺮ &= #65165;ﺳﺖ،ﮐﻪ ﺣﺘﻰ ﺍﺑﻠﻴس ﺍ&#= 65259;ﺮﻳمن ﻮﺁﺧﻮﻧﺪ ﻗﺸﺮ&#= 65263; ﺧﺮﺍﻓﺎﺗﻰ،ﻭ = 5165;ﺑﻠﻴس ﻣﺎﺩﻳﻮﻥ ﻓﻠﺴ&#= 65236;ﻰ ﺩﺭ ﺳﺎﻟﻚ ﻣؤث= 617;ر ﻧﻴﺴﺖ. ﻳﺎ ﻫﻤﺎ= ﻥ ﺳﻨﮕﺴﺎﺭ ﺷﻴﻄ&#= 65166;ﻥ ﭘﺶ ﺍﺯ ﭘﺎﻳﺎﻥ = ﺣﺞ ﺃﮐﺒﺮ ﺳﻠﻮﮐﻰ&#= 1548;ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺍﺳﺖ.ﻳﺎ ﺑﻰ ﺍﻋ= ﺘﻨﺎﺋﻰ </spa= n>ﻣﻄﻠﻖ ﺑﻤﮑʋ= 76;ﺐ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﻏﻴﺮ ﺳﻠﻮﮐﻰ.ﻭ = ﺍﻟّﺎ ﻣﮑﺎﺗﺐ ﻋﻠﻤﻰ &= #65261; ﻓﻠﺴﻔﻰ ﺑﺎﺯ ﻗ&= #65166;ﺑﻞ ﺍﺳﺘﻔﺎﺩﻩ ﻫﺴ&#= 65176;ﻨﺪ.ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺁ&= #65203;ﻴﺒﻰ ﺩﺭ ﮐﺎﻣﻞ ﺍﻟﻬ&= #1740; ﻨﺪﺍﺭﻧﺪ . ﮐﻪ ﺷ= ;ﺎﻳﺪ ﺗﮑﺎﻣﻞ ﺍﻓﻘﻰ &= #65191;ﻮﺩ،ﻭﻫﺪﺍﻳʋ= 74; ﺷﻬﻮﺩﻯ ﺁﻧﺎﻥ &= #65261; ﭘﻴﺮﻭﺁﺳﺎﻥ ﺭ&#= 65165; ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﮐﺴﺐ ﮐﻨﺪ.ﻃﺒﻴ&= #65228;ﻰ ﺍﺳﺖ ﻏﻀﺐ ﻭﺧﺸ&= #65250; ﻭ ﻧﻔﺮﺕ ﻭﺍﻧﺘ&= #65240;ﺎﻡ،ﻭﺩﻩ ﻫﺎ ﻋﺎﺩﺕ ﻭﺻﻔ&= #65174; ﻣﻨﻔﻰ ﺣﻴﻮﺍﻧ&#= 65264;،ﮐﻪ ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺻ&= #65166;ﺩﻕ،ﻟﺸﮑﺮﻳʋ= 66;ﻥ ﺍﺑﻠﻴس ﺍﻫﺮﻳ= 5252;ﻦ ﻧﻔس اﻣّﺎﺭﻩ A= 169;ﺎ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻫ&= #65204;ﺘﻨﺪ. ﺳﺮﻋﺖ ﺳﻘﻮﻁ ﻣ&= #65240;ﺎﻡ ﺭﻭﺣﻰ ﺭﺍ ﺑﻴﺸ&= #65176;ﺮ ﻣﻴﮑﻨﺪ ﻭ ﺑﺎﻟ&= #65228;ﮑس ﺻﻔﺎﺕ ﻣثبت ﺑA= 166; ﻟﺸﮑﺮﻳﺎﻥ خی= 85; ﺍﻟﻬﻰ، ﭼﻮﻥ ﮔﺬﺷﺖ ﻭ ﻋ= ﻔﻮ ﻭ ﺑﺨﺸﺶ ﻭﮐﻤﻚ = ﻭﻣﺤﺒّﺖ ﻭﻧﻮﺍﺯﺵ ﻭﻫﻤ&#= 64401;ﺎﺭﻯ،ﭼﻪ ﺭﺳﺪ ﺑﻔﺪﺍﮐﺎ&#= 65197;ﻯ،ﺁﻧﮕﺎﻩ ﺳﺮﻋﺖ ﺗﻌﺎﻟﻰ &= #65175;ﮑﺎﻣﻞ،ﺭﻭﺡ ﺭﺍ ﺑﻴﺸﺘﺮ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﺯﻳﺮﺍ ﺍﻳﻨﻬﺎ ﺁثاﺭ = 5169;ﻌﺪﻯ ﺗﺰﮐﻴﻪ ﻧﻔس هستند.ﻭﻟﺬﺍ ᥴ= 9;ﺮﺍﻯ ﺍﺳﺮاء ﻭﻣﻌﺮA= 165;ﺟﻬﺎی ﺮﻭﺣﻰ ﺑﻤﺮﺍﺗ&#= 65168; ﺑﺮﺗﺮﺍﻟﻬﻰ ﺗ&#= 65188;ﻤّﻞ ﺳﺨﺖ ﻧﻴﺴﺖ ﭼﻪ = ﺑﻬﺘﺮ ﮐﻪ ﻣﻌﺮﺍﺝ ﺑﻌ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺩﺭ ﻭﻟ&= #65166;ﻳﺖ ﻣﺤﻤﺪﻯ ﺑﺸﻮﺩ &= #64400;ﻪ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺿﺮﻭﺭﻯ &= #65165;ﺳﺖ. ﮔﺮﭼﻪ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﻋﻘﻠﻰ ﻧﺎ ﻣﺤﺪ&= #65261;ﺩ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺍﺯ = ﻣﻘﺪﻣﺎﺕ ﺗﮑﺎﻣﻞ،ﺑﺮﺍA= 263; ﺁﻳﻨﺪﻩ ﺩﺭ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ .ﻭﺍﻟّﺎ ﺗ&= #65166; ﺃﺑﺪﻳّﺖ ﺑﻰ ﻧ&#= 65260;ﺎﻳﺖ،ﻣﺮﺍﺗᥴ= 8; ﺗﻌﺎﻟﻰ ﻫﺎﻯ ﺷ&= #65260;ﻮﺩﻯ ﻭ ﻋﺮﺷﻰ،ﻭﻧﻴ= 5198;ﻭﻣﻨﺪﻯ ﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍ= ﺧﻠﺎﻗﻰ ﻭﺗﻮﺍﻧﻬﺎ ﻭﻧ&#= 65268;ﺮﻭﻫﺎﻯ ﺍﻟﻬﻰ ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﻭﺩﺭ ﭘﻴﺶ ﻫﺴﺖ.= ﻭ ﻟﺬﺍ ﺯﻧﺪﮔﻰ ﺳ&= #65248;ﻮﮐﻰ ﺍﻧﺴﺎﻥ ﻭﺍﻧﺠ&#= 65166;ﻡ ﺳﻠﻮﻙ ﻭﻫﺮﻣﺒ&#= 65166;ﺭﺯﻩ ﺍﺧﻠﺎﻗﻰ ﻭ ﺳﻠ&= #65262;ﮐﻰ،ﻭﺣﺘﻰ ﻋﻠﻤﻰ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ،ﺩﺍﺭﺍﻯ ﻫﺪﻓﻰ ﺑﺎﻟاﺘ= 5198; ﺍﺯ ﺁﻧﭽﻪ ﺍﻧﺴ&= #65166;ﻥ ﻣﻴﺘﻮﺍﻧﺪ ﻓﮑ&#= 65198; ﻭﺗﺼﻮﺭ ﮐﻨﺪ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﻭﺍﻟّﺎ ﺑ&#= 65198;ﺍﻯ ﭼﻪ ﮐﺴﻰ ﺭﻧﺞ ﺑ= ﺒﺮﺩ ﮐﻪ ﺩﻳﮕﺮﻯ ﻟﺬ&= #65173; ﺑﺒﺮﺩ،ﻭ ﻋﻤﺮ &#= 65191;ﻮﺩﺭﺍ ﺗﻠﻒ ﮐﻨﺪ،ﻭ ﭘ&#= 1587; ﺍﺯ ﻣﺮﮒ ﻫﻢ ﺑﻌ= ﺪﻡ ﻭ ﻓﺮﺍﻣﻮﺵ ﻣﻄ&= #65248;ﻖ ﺩﺭ ﻫﺴﺘی ﺒﺮﻭ&#= 65193;. ﻭﻟﻰ ﺗﮑﺎﻣﻞ ﻣ&= #65166;ﻧﻊ ﺍﻳﻦ ﻓﮑﺮ ﻧﻬﻴ&= #65248;ﻴﺴﺘﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍ&= #65255;ﺴﺎﻥ ﺭﺍ ﺑﻤﺮﺍﺗﺐ ﺑ&= #65166;ﻟﺎﺗﺮ ﻣﻴﺒﺮﺩ.ﻭ ﺍﺳﺘ&= #65232;ﻠﺎﻝ ﮔﺮ ﻭ ﺍﺳﺘثماA= 197;ﮔﺮ ﺩﻳﮕﺮﺍﻥ، ﺍﻣ= 5198;ﻭﺯ ﻟﺬﺕ ﻭﺳﻴﺮﻯ ﺩ&= #65165;ﺭﻧﺪ ﻭﻟﻰ ﺑﻌﺪﺍ ﺩﻭ&= #65197;ﻩ ﺭﻧﺞ ﮐﺎﺭﻣﺎﻫ&#= 65166; ﻭ ﮔﺮﺳنگی ها ʋ= 93;ﺍﺭﻧﺪ. ﮐﻪ ﺑﺎ ﺗﺮس ﺩﺭ&= #65267;ﺪﻩ ﺷﺪﻥ ﺗﻨﻬﺎ ﻣﺸ&= #64401;ﻞ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #65183;ﻬﺎﻥ ﺍﺳﺖ.ﮐﺎﻣﻠﺎﻥ &= #64400;ﻪ ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗ&#= 65198; ﻭﺗﻔﺎﻫﻢ ﺑﻴﺸ&#= 65176;ﺮ ﺑﻴﺸﺘﺮ ﺑﺎﻫﻢ &= #65193;ﺍﺭﻧﺪ ﻭ ﺑﻨﺤﻮﻯ ﺍﺗﺤ&= #65166;ﺩ ﻓﮑﺮﻯ ﻭﻫﺪﻑ ﻣ&= #65208;ﺘﺮﻙ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ &= #65259;ﻤﺎﻥ ﮔﻮنه غیرﺳﺎﻟ= ;ﮑﺎن ﺮﻭﺍﻧﻬﺎی ﻤﻤ= 5248;ﻮ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎﻯ = ﻧﻔﺴﺎﻧﻰ ﻭﺣﻘﺎﺭﺗﻬﺎﻯ &#= 65251;ﻘﺎﻣﻰ ﻭﻋﻘﻠﻰ ﻗﻬﻘﺮ&#= 65165; ﻃﻠﺐ ﻫﺴﺘﻨﺪ. ﺁ= ﻧﮕﺎﻩ ﺑﺎﻫﻢ ﺗﻔﺎﻫﻢ &= #65169;ﻴﺸﺘﺮ ﺩﺍﺭﻧﺪ.ﮔﻮﺋﻰ &= #65165;ﺗّﺤﺎﺩ ﻣﻘﺪّس ﺍﻭﻟﻴA= 166;،ﻭ ﺍﺗﺤﺎﺩ ﻧﺎﻣﻘ&#= 65194;ّس ﻋﻘﺪﻩ ﺩﺍﺭﺍﻥ &= #65251;ﻄﺮﺡ ﻣﻴﺸﻮﺩ.ﻭﭼﻮﻥ &= #65165;ﮐثرﻳﺖ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ &= #65187;ﻴﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺣﻘ&= #65268;ﺮ ﻫﺴﺘﻨﺪ،ﭘس ﺑA= 268;ﻤﺎﺭﻯ ﻫﻴﺴﺘﺮﻯ ﺟﻤﻌ&#= 65264; ﻭ ﺟﻨﻮﻥ ﺁﻧﻬﺎ = ﺍﺟﺘﻤﺎﻋﻰ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﺗﺮ ﻭ ﺧﺸﻚ ﺭﺍ ﻣ= ;ﻴﺴﻮﺯﺍﻧﺪ.ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺧﻮ&= #65193;ﺷﺎﻥ ﺭﺍ ﻧﻴﺰ ﺳﻮﺯﺍ&= #65255;ﺪه اﻧﺪ .ﻭﭼﻮﻥ ﻫﻤ&= #65194;ﻳﮕﺮ ﺭﺍ ﻣﻴﺪﺭﻧﺪ،= 5175;ﻨﻬﺎ ﻭﺣﺸﻰ ﺗﺮ ﻭ ﺳﺘ= ﻤﮑﺎﺭﺗﺮ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﺗ&= #65198; ﺁﻳﻨﺪﻩ، ﺑﺘﺮ= 5175;ﻴﺐ ﺍﻣثاﻝ ﺧﻮﺩﺭA= 165; ﭼﻮﻥ ﮐﺮﻣﻬﺎ ﻣ&= #65268;ﺨﻮﺭﻧﺪ،ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺧﻮﺩ&= #65207;ﺎﻥ ﻧﻴﺰ ﺑﺎ ﺩﺷﻤﻨ&= #65166;ﻥ ﺑﺪﺗﺮ ﺍﺯ ﺧﻮﺩ&= #1548;ﻭ ﻳﺎ ﻣﺮﮒ ﺩﺭ ﮔﻮ= ﺭ ﻭﺩﺭ ﮐﺎﺭﻣﺎﻫ&#= 65166;، ﺑﻮﺳﻴﻠﻪ ﺩﺭﻧ&#= 65194;ﮔﺎﻥ ﺩﺭﻳﺪﻩ ﻭﻳﺎ ﺑ&= #65262;ﺳﻴﻠﻪ ﺷﮑﺎﺭﭼﻴﺎﻥ ﻗ&#= 65212;ّﺎﺑﻰ ﻣﻴﮕﺮﺩﻧﺪ ﺍﺗ&#= 65188;ﺎﺩ ﻣﻘﺪّس ﺍﻭﻟﻴA= 166;،ﻫﻤﻴﻦ ﺑس ﮐﻪ ﺍﺯ ﻟﺤﻈ&= #65166;ﺕ ﺍﻭﻟﻴﻪ ﺑﻬﻢ ﻟ&= #65170;ﺨﻨﺪ ﻭﺑﻮﺳﻪ ﻭ ﺗﻮﺍ&= #65215;ﻊ ﻭ ﺗﻔﺎﻫﻢ ﻭﺍﺣ&= #65176;ﺮﺍﻡ ﺩﺍﺭﻧﺪ،ﻭﺟﺰ = 5169;ﺮﺍﻯ ﭘﺮﺑﺎﺭﺗﺮﮐﺮ= 5193;ﻥ ﺧﻮﺩﺩﺭﺳﮑﻮت = 5256;ﻴﺴﺘﻨﺪ.ﮔﺮﭼʌ= 58; ﺧﻮﺩ ﭘﺮﺑﺎﺭ ﻣ&= #65268;ﺒﺎﺷﻨﺪ. ﻭﺍﮔﺮﻏﻴﺮ ﺳﺎ&#= 65247;ﮑﺎﻥ ﻫﻤگی ﺪﺷﻤنی ʌ= 52;ﻴﻮﺭﺯﻧﺪ. ﻭﻟﻰ ﺩﺭﻣﺤﻴﻂ &= #65191;ﺎﻧﻘﺎهﻮﻣﺠʋ= 66;ﻟس ﺼﻮﻓﻴّﻪ ﻭﺍﻭ= 5247;ﻴﺎ،ﻧﺴﻴﻢ ﺧﺪﺍﺋﻰ ﻣﻴﻮﺯ&#= 65193;،ﻭﺍﺣﺴﺎس ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﭼ&= #65240;ﺪﺭ ﻣﺤﻴﻂ ﺧﻨﻚ ﻭﻟ&= #65196;ﺕ ﺑﺨﺶ ﺍﺳﺖ.ﮐﻪ ﺍ= ﻳﻦ ﺍﺯ ﺧﻮﺍﺹ ﺑﻬﺸ&= #65176;ﻬﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﻫ= ﻢ ﺑﺨﺎﻃﺮ ﺍﻳﻨﮑ&#= 65258; ﺁﻧﺎﻥ ﻫﻨﻮﺯ، &#= 65165;ﻣﻮﺭ ﺍﻟﻬﻰ ﻭﺧﻴﺮ ﻭ&= #65175;ﮑﺎﻣﻞ ﻭ ﻋﺸﻖ ﻭﺧﺪﺍ ﺟ= ﻮﺋﻰ ﺭﺍ ﻧﺪﻳﺪﻫﺎﻧ&#= 65194;.ﺟﺎﻟﺐ ﺩﺭ ﮔﻔﺘﻪ ﻓﺮﻭ&= #65267;ﺪ،ﮐﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺍﻧ&= #65204;ﺎﻧﻰ ﺑﺎﻋث ﺟﻨﻮﻥ ﺁ&#= 65255;ﻰ،ﻭﺧﺮﻭﺝ ﺍﺯﮐﻨﺘﺮﻝ ﻋﻘ&#= 65248;ﻰ ﺁﻧﻬﺎ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﻋﮑس ﺍﻟﻌﻤﻠﻬ= 5166;ﻯ ﺷﺪﻳﺪ ﺍﺑﺮﺍﺯ &= #65251;ﻴﮑﻨﻨﺪ.ﭘس ﻧﺒﺎﻳﺪ ﺁﻧﺎﻥ &= #65197;ﺍ ﺗﺤﺮﻳﻚ ﻧﻤﻮﺩ.&= #65261; ﭼﻴﺰﻯ ﮔﻔﺖ ﻭﻳ&= #65166;ﭼﻨﺎﻥ ﮐﺮﺩ.ﺣﺘﻰ ﺍﮔﺮ = ﻇﺎﻫﺮﺍ ﺑﺤﻖ ﺑﺎﺷﺪ.ﮐﻪ = ﻓﺮﻣﺎﻥ ﺭﺍ ﺑﺠﻨﻮﻥ ﺁﻧ&= #65264; ﺑﮑﺸﺎﻧﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﮐﻨﺘﺮﻝ ﻭﻫﺪﺍ&#= 65267;ﺖ ﺁﻧﻬﺎ ﻣﺸﮑﻞ ﻳ&= #65166; ﻣﺤﺎﻝ ﻣﻴﮕﺮﺩ&#= 65193;.ﺍﮔﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻗﺼﺪ ﻫﺪﺍﻳﺖ ﻭ = ﺻﻠﺎﺡ ﻭ ﻧﺠﺎﺕ ﺩﻳﮕﺮ&= #65165;ﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﭘس ﭼﺮﺍ ﺗﺤﺮﻳﻚ ﻋ&= #65240;ﺪﻫﻬﺎﻯ ﺩﻳﮕﺮﺍﻥ ﺑﻨﻤ&#= 65166;ﻳﺪ؟ﻭ ﻟﮕﺪ ﻣﺎﻝ ﮐﺮﺩ&= #65253; ﺳﺨﺖ ﺩﻳﮕﺮﺍﻥ&#= 1548;ﻫﺮﭼﻪ ﮐﻪ ﺣﻘﻴﺮ ﻫﻢ ﺑ= ﺎﺷﺪ، ﺁﻧﺎﻥ ﺭﺍ ﺩﻭﺭ&= #65175;ﺮ ﺍﺯ ﻫﺪف اﻣﮑﺎ= 5253; ﻧﺠﺎﺗﺸﺎﻥ ﺑﻮ&#= 65203;ﻴﻠﻪ ﺍﻭﻟﻴﺎ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﭼﺮﺍ ﻋﺎﻗﻞ ﺣﻤﺎﻳﺖ &= #64400;ﻨﻨﺪﮔﺎﻥ ﺑﺒﻬﺎﻧﻪ ﭘﺸﺘ&#= 65268;ﻤﺎﻧﻰ ﺭﺍﺳﻞ ﮐﻪ ﺟﻨﮕ&= #65260;ﺎ ﺭﺍ ﻧﺘﻴﺠﻪ ﺟﺎ&= #65257; ﻃﻠﺒﻰ ﺭﻫﺒﺮﺍ&#= 65253; ، ﻭﻫﻴﺴﺘﺮﻯ ﺟ&#= 65252;ﻌﻰ ﻣﺮﺩﻣﺎﻥ ﻣﻴﺪ&#= 65165;ﻧﺪ.ﮐﻪ </spa= n>ﺍﮔﺮ ﻣﺮﺩﻡ A= 169;ﺠﻨﻮﻥ ﺁﻧﻰ ﺩﺭ ﻧﻴﺎﻳ&= #65256;ﺪ،ﺟﺎﻩ ﻃﻠﺒﻰ ﺭﻫﺒﺮﺍ&#= 65253; ﻧﻴﺰ ﺩﺭ ﻧﻄﻔﻪ = ﻣﻴﻤﻴﺮﺩ.ﻭ ﺍﮔﺮ ﭘﻴﺮﻭﺍﻥ &= #65251;ﺬﻫﺒﻰ ﻧﺒﺎﺷﻨﺪ، ﺁﺧ= 5262;ﻧﺪﻯ ﺧﻮﺩﺭﺍ ﻣﺠﺘﻬ&#= 65194; ﻧﻤﻰ ﺑﻴﻨﺪ، ﻭ&#= 65247;ﻰ ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭ&#= 65263; ﻭﺍﻟﻮﻫﻴّﺖ ﺩ= 5197; ﺧﻮﺩ ﻧﻤﻴﺒﻴﻨ&#= 65256;ﺪ.ﻭﺍﺳﺎس ﻫﺮ ﺩﻭﻯ ﺁﻧﻬﺎ = ﻋﻘﺪه ﻫﺎ ﻭﭼﺎﺭﻩ ﮐﺎ&= #65197; ﻟﺰﻭﻡ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺍﺳﺖ ﺑﺮﺍﻯ ﻧﺠ&= #65166;ﺕ ﺧﻮﺩ،ﻭﺩﻭﺭﻯ = 5165;ﺯ ﻫﻴﺴﺘﺮﻯ ﻭﺟﻨ&#= 65262;ﻥ </spa= n>ﺟﻤﻌﻰ،ﻭﮐﻤ= ;ﻚ ﺑﺠﺎمعه ﺨﻮﻳž= 8; ﺨﻴﺎﻧﺖ ﺣﺎﻓﻈﻪ ﺩﺭ ﻓﺮ&= #65165;ﻣﻮﺵ ﮐﺮﺩﻥ،ﻋﺎﻣﻞ = 5169;ﺰﺭﮒ ﺩﺭ ﻣﻨﻊ ﺍﻧﺴﺎ&= #65253; ﺍﺯ ﺍﺳﺘﻔﺎﺩﻩ &= #65165;ﺯ ﺗﺠﺎﺭﺏ ﺗﻠﺦ،= 5261; ﻋﻠّﺖ ﻧﺎﮐﺎﻣ= 5264; ﻫﺎ ﺍﺳﺖ.ﻭ ﺍﻳن = ﺒﻔﺮﺍﻣﻮﺵ ﺭﻓﺘﻦ ﺧﺎﻃﺮﺍ&#= 65173; ﺍﺯ ﺧﻮﺩﺁﮔﺎﻫ&#= 65264; ﺑﻨﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺭﻭﺍﻥ ﺍﺳﺖ.ﻳﻌ&= #65256;ﻰ ﺭﻓﺘﻦ ﺑﮋﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭﺍﻧﺒﻮ&#= 65257; ﺷﺪﻥ ﻣﻌﺎﻳﺐ ﻭ = ﻋﻘﺪﻩ ﻫﺎ،ﻭ ﻣﺤﺪﻭﺩ= 5267;ّﺘﻬﺎ ﻭﮐﻤﺒﻮﺩﻫﺎ ﻭ&#= 65251;ﻌﺎﻳﺐ ﺍﺧﻠﺎﻗی ﻮﻏﻴ= 5198;ﻩ ﺍﺳﺖ ﻫﺮﭼﻪ ﺑﻴ&= #65208;ﺘﺮ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺁﻟﻮﺩﻩ ﻣﻴﮕﺮ&#= 65193;ﺩ،ﺑﻴﺸﺘﺮ ﻓﺮﺍﻣﻮﺵ ﺩﺳﺖ &= #65251;ﻴﺪﻫﺪ.ﮔﻮﺋﻰ ﺑﻴﻤﺎﺭﻯ ﺍﮔﺰ&#= 65251;ﺎﻳﻨﺮ ﻓﺮﺍﻣﻮﺷﻰ ﻧﺘ&#= 65268;ﺠﻪ ﻫﻤﻴﻦ ﺳﺘﻤﮑﺎ&#= 65197;ﻯ ﺍﺳﺖ.ﻭﺗﺎﺯﻩ ﺍ&= #65267;ﻦ ﺧﻮﺩ ﺭﺣﻤﺘﻰ ﺍ&= #65247;ﻬﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﺑﺪ&= #64400;ﺎﺭﺍﻥ ﺍﺳﺖ،ﮐﻬﮑﻤﺘA= 198; ﺑﻔﺴﺎﺩ ﻭﺭﻭﺍ&#= 65253; ﺑﭙﺮﺩﺍﺯﻧﺪ.ﺯ&#= 65267;ﺮﺍ ﺑﺤﺪّ ﮐﻔﺎﻳﺖ &#= 65203;ﻴﺴﺘﻢ ﺑﺨﻮﺩ ﺩﻳﮕﺮﺍ&#= 65253; ﮐﺮﺩﻫﺎﻧﺪ. ﺩﺭ = ﺧﻮﺍﺏ ﻗﺴﻤﺘﻬﺎﻯ ﺯﻳ&#= 65166;ﺩﻯ ﺍﺯ ﻓﺮﺍﻣﻮﺵ ﺷ&= #65194;ه ﻫﺎ، ﺑﺼﻮﺭﺕ ﻧ&#= 65268;ﺎﺯ ﺑﻨﻈﺮ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺮﺳﺪ.ﮐﻪ ﺧﻮﺩ ﺗﺬﮐّﺮﻯ &#= 65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ،ﺗﺎ ﻓﮑﺮ ﭼﺎﺭﻩ ﺑﺎ&= #65207;ﻨﺪ ﻭ ﺍﻟّﺎ ﻓﺎﺳﺪ&#= 65165;ﻥ ﺭﻭﺍﻥ ﮐﻤﺘﺮ ﺧ&= #65262;ﺍﺏ ﺩﺍﺭﻧﺪ،ﻭ ﻳﺎ &#= 65175;ﻨﻬﺎ ﮐﺎﺑﻮس ﺗﺮﺳﻨ= 5166;ﻙ ﺩﺍﺭﻧﺪ ﮐﻪ ﻫﺮ&= #1670;ه ﺠﻬﻨّﻢ ﺍﮐﻨﻮ= 606; ﺸﺎﻳﺴﺘﮕﻰ ﺧﻮ&#= 65193;ﺭﺍ ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ،ﺟﻬﻨّʌ= 50; ﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺁﻧﻬﺎ &= #65255;ﻴﮑﻮﺗﺮﺧﻮﺍA= 259;ﺪ ﺑﻮﺩ.ﻭﻟﺬﺍ ﺍﻳ&= #65254; ﻓﺎﺳﺪﺍﻥ ﺭﻭﺍ&#= 65253;،ﺍﮔﺮﮐﺎﺑﻮس ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﻳﺎ ﺍﻣﻮﺍﻟﺸﺎﻥ ﺳ&#= 65198;ﻗﺖ ﺷﻮﺩ،ﻭ ﻳﺎﺩﺭ &#= 65175;ﻦ ﻋﻠﻴﻞ ﮔﺮﺩﻧﺪ&#= 1548;ﻭﻳﺎ ﺩﺭ ﺯﻧﺪﺍﻥ ﺑﻴ&= #65236;ﺘﻨﺪ ﻭﺣﺘﻰ ﺑﻤﻴﺮﻧ&#= 65194;،ﺑﻨﻔﻊ ﺁﻧﻬﺎ ﺍﺳﺖ. که &= #65184;ﻬﻨّﻤﻬﺎﻯ ﺍﻭﻝ ﻭﺳﻮﻡ ﻭﭼ&= #65260;ﺎﺭﻡ ﮐﻤﺘﺮ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭ ﺑﺨﺼﻮﺹ ﺟﻬﻨّ= 5250; ﭼﻬﺎﺭﻡ ﺗﻮﻟﺪ &= #65169;ﺠﻬﺎﻥ،ﺩﺭ ﻣﺴﺦ ﺑﺪﺗﺮ ﺑﺸ&= #65198;ﻯ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﻓ&= #65248;ﺞ ﻭﻧﺎﺑﻴﻨﺎ ﻭ ﻏ&= #65268;ﺮﻩ،ﻭﻳﺎ ﺑﺪﺗﺮ ﺍﺯ ﺁن ﺪ&= #65197;ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ،ﮐﻪ = 5169;ﻘﻮﻝ ﻗﺮﺁﻥ، ﻣﺴﺦﻣ= 5268;ﻤﻮﻥﻭﺧﻮﻙﺑ᥾= 0;ﺘﺮﻳﻦﺷﺎﻧس-آ&#= 65255;ﺎنﺨﻮﺍﻫﺪﺑ᥾= 2;ﺩ. <o:p></o:p> = 5191;ﺪﺍﻭﻧﺪ ﻣﺪﺍﻡ ﻫﺮﻣﻮﺟ&#= 65262;ﺩﻯ ﺭﺍ ﺗﺬﮐّﺮ ﻣﻴ&#= 65194;ﻫﺪ، که به ﻔﻄﺮت ﺨʌ= 62;ﺩ ﺑﺎﺯﮔﺮﺩﺩ.ﻳﺎ&#= 65169;ﺎﻧﺴﺎﻧﻬﺎ ﮐﻪ ﻋﻬﺪﺍﻟﺴﺖ &= #65191;ﻮﺩﺭﺍ ﺑﺎ ﺧﺪﺍ ﺑﻴﺎﺩ = ﺑﻴﺎﻭﺭﻧﺪ،ﮐA= 258; ﺩﺭ ﺗﻮﻟﺪ ﭘﻴﺸ&= #65268;ﻦ ﺩﺭ ﺷﻬﻮﺩ ﺁﺧﺮ = ﺧﻮﺩ ﺑﺎ ﺍﻭﻟﻴﺎ ﻭ ﺷ= ﻬﻮﺩﻫﺎی ﭙﻴﺶ ﺩﺍﺷته اA= 255;ﺪ. ﻓﮑﺮ ﺍʌ= 55;ﺴﺎﻥ ﻭﺭؤﻳﺎﻫﺎﻳﺶ= 48;ﻭﺣﺘﻰ ﺳﻘﻮﻁ ﻫﺮ ﺑﺮﮒ = ﺧﺸﮑﻰ ﺍﺯ ﺩﺭﺧﺖ،ﺧﻮ= 5193; ﺗﺬﮐﺮ ﻳﺒﺮﺍﻯ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ.ﺑﺨﺼﻮﺹ ﻭ&= #65239;ﺘﻰ ﮐﺴﻰ ﺭﺍ ﺑﺒﻴﻨ&= #65256;ﺪ ﮐﻪ ﻣﻴﻤﻴﺮﺩ.ﻭ = ﻳﺎ ﻋﺰﻳﺰﻯ ﺭﺍ ﺍﺯ = ﺩﺳﺖ ﻣﻴﺪﻫﺪ،ﺁﻧﮕA= 166;ﻩ ﻋﻤﻴﻖ ﺩﺭ ﺑﺎﺭ&= #65257; ﻣﺮﮒ ﺧﻮﺩ، ﻭﺳ&#= 65198;ﻧﻮﺷﺖ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﺧ= ﻮﺩ ﻓﮑﺮ ﻣﻴﮑﻨﺪ.ﻭ = ﻧﻤﻴﺪﺍﻧﺪ ﮐﺪﺍﻡ ﻳﻚ ﺍﺯ ﻧ= ﻈﺮﻳّﺎﺕ ﺩﺭ ﺑﺎﺭﻩ ﭘس ﺍ&= #65199;ﻣﺮﮒ ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭ ᥴ= 9;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﻫﺮ@= 400;س ﺑﻌﺪﺍ ﺍﺯ ﺧﺪﺍ = ﻫﻤﺎﻥ ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ، &= #64400;ﻪ ﺗﻮﻗّﻊ ﻭﺍﻧﺘ= 5224;ﺎﺭ ﺁﻧﺮﺍﺩﺍﺭﺩ.ﮐ&#= 65204;ﻰ ﺧﺪﺍ ﺭﺍ ﺟﺴﻤﺎ&= #65255;ﻰ ﻣﻴﺸﻨﺎﺳﺪ،ﻭ = 5267;ﮑی ﺒﺎ ﮔﻮﺩﺍﻝ ﺑﺰ&= #65197;ﮒ ﭘس اﺯ ﺟﻬﻨﻢ ﺁ&#= 65175;ﺶ،ﻭﺩﻳﮕﺮی همه ﻣﺮﺍﺗﺐ ﺷA= 260;ﻮﺩﻯ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﺪ،ﮐﻪ ﻫﻤﻴﺸﻪ ﺍﺯ ﺁﻧ&= #65260;ﺎ ﻣﺤﺒّﺖ ﺩﻳﺪﻩ &#= 65165;ﺳﺖ.ﻭ ﻟﺬﺍ ﻓﺮﺷﺘﻪ ﻣ&= #65198;ﮒ ﻫﺮﺳﺎﻟﻚ،ﺁﺧA= 198;ﻳﻦ ﺷﻬﻮﺩﻯ ﺍﻭ ﺍﺳ&= #65174;.ﻣﺎﻧﻨﺪ ﻫﺮ ﺭؤﻳﺎﻯ ﺷﺒ&#= 65166;ﻧﻪ ﮐﻪ ﺑﺎ ﻣﻌﺒﻮﺩ = ﺍﻟﻬﻰ ﺧﻮﺩ ﮔﺮﺩﺵ ﻣﻴ&= #64401;ﺮﺩﻩ ﺍﺳﺖ ﻭﻟﻰ ﺍﻳﻦ = ﺑﺎﺭ ﺍﻳﻦ ﺍﻳﻦ ﺭؤﻳ&#= 65166;ﻯ ﺷﻴﺮﻳﻦ ﻫﻔﺖ ﻫ&= #65200;ﺍﺭ ﺳﺎﻝ ﻃﻮﻝ ﻣﻴﮑ&= #65208;ﺪ.ﻭﻗﺘﻰ ﺑﻴﺪﺍﺭ ﻣﻴﺸﻮ&#= 65193;،ﮐﻪ ﺩﺭﻓﻬم اﻧﺴﺎA= 253; ﻓﻮﻕ ﺑﺸﺮﻯ ﻟﺒ&= #65192;ﻨﺪ ﻣﺎﻣﺎی ﺨﻮﺩ ﺭ&#= 65165; ﻣﻴﺒﻴﻨﺪ ﻭﻟﻰ &= #65235;ﺮﺷﺘﻪ ﻣﺮﮒ ﻏﻴﺮ ﺳﺎﻟ&= #64401;ﺎﻥ ﺑﺎ ﺭﻭﺍﻥ ﻓﺎﺳ&= #65194; ﻗﻬﻘﺮﺍﺋﻰ ﻫﻤ&#= 65166;ﻥ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺣ&#= 65268;ﻮﺍﻥ ﺧﻮﺩ ﺭﺍ ﻣﻰ ﺑﻴ= ﻨﺪ،ﮐﻪ ﭼﻮﺏ ﻭﭼﻤﺎﻕ ﺑ&= #65194;ﺳﺖ،ﺍﺯ ﻧﻮ ﻣﻴﺨﻮﺍﻫﺪ &= #65175;ﺮﺑﻴﺖ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ &= #65193;ﺭ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65175;ﺎﺯﻩ ﺍﻭ ﺑﺪﻫﺪ. ﺷﺎﻳ= ﺪ ﻫﻤﺎﻥ ﭼﻮﭘﺎﻥ &= #65261;ﺻﺎﺣﺐ ﺩﻭﺍﺏ ﺑﺎﺷﺪ ﮐ&= #65258; ﺑﺮﺍﻯ ﻋﻠﺎﻣﺖ &= #64404;ﺬﺍﺭﻯ ﺗﻦ ﺣﻴﻮﺍﻧﻰ ﺭ&= #65165; ﺩﺍﻍ ﻣﻴﻨﻤﺎﻳ&#= 65194; ﻭﻟﺬﺍ ﺳﺎﻟﮑﺎ&#= 65253; ﺭﺍ ﺩﺭ ﻣﺮﻯ ﻗﺒ= ﻞ ﺍﺯ ﻣﺮﮒ ﺑﺮﺍﻯ = ﺭﺳﻴﺪﻥ ﻓﻮﺭﻯ ﻭ ﺣﺘمی &#= 65170;ﻨﻮﺭ ﻗﺎﺋﻢ . ﺍﺳﺮﺍﻓ= ﻴﻞ ﻓﺮﺷﺘﻪ ﻣﺮﮒ ،&#= 65191;ﻮﺩ ﺍﺳﺮاءﻮﻣﻌﺮʋ= 65;ﺝ ﺭﻭﺡ ﺳﺎﻟﻚ= ; ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍﺭﺩ. = ﻭ ﻣﻌﺮﺍﺝ ﻫﻤﺎﻥ &= #65247;ﻔﻆ ﻓﺎﺭﺳﻰ ﺍﺭﺟﻤ&#= 65256;ﺪ ﻭﻣﻘﺎﻣﻰ ﺑﺮﺗ&#= 65198; ﺍﺳﺖ.ﻭ ﺍﺳﺮاء &#= 65247;ﻔﻆ ﻋﺒﺮﻯ ﺑﺮﺍﻯ ﺭ&= #65235;ﺘﻦ ﺑﺂﺳﻤﺎﻥ ﻫﺎﻯ &= #65165;ﻟﻬﻰ و سفر شبانه بعربی ﺍﺳﺖ. ﻭʌ= 47;ﻰ ﻓﺮﺷﺘﻪ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺭﺍ ﺍﻣﺎﻡ ﺻﺎﺩ&= #65237; ﺑﺮﺍﻯ ﺗﺤﻘﻴﺮ&#= 65165;ﺳﺮﺍﺋﻴل عزﺭﺍﺋﻴﻞ ﻣﻴ@= 405;ﻮﻳﺪ ﻭﺑﺮﺍی غیر ﺳʋ= 66;ﻟﮑﺎﻥ.ﻳﺎﻫﺮﺗ= ;ﻮﺻﻴﻔﻰ ﮐﻪ ﻫﺮکس اﺯ ﺍ= 5267;ﻦ ﻓﺮﺷته ﻤﺮﮒ ﺩ= 5165;ﺷته ﺒﺎﺷﺪ ﻣﻴﺒﻴﻨ&#= 65194;. ﺣﺎﻓظه اﻧﺴﺎʌ= 55;ﻰ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺧ&= #65166;ﻃﺮﺍﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺍﺳﺖ.ﻭﻧﻴﺰ ﺗﻤ&= #65166;ﻡ ﺣﻮﺍﺩث ﻣؤثّر= ; ﺩﺭ ﺍﻧﺴﺎﻥ،ﭼﻪ ﻣ= 579;بت ﻟﺬت ﺒﺨﺶ،ﻭﻳA= 166; ﺩﺭﺩﻧﺎﻙ ﻣﻨف= 740; ﺒﺎﺷﺪ. ﮐﻪ ﻧﻴﺮ= ﻭﻣﻨﺪﺗﺮ ﺍﺯ ﺧﺎﻃﺮﺍﺕ ﺃ&= #65199;لی ﻮﻋﻤﻴﻘﺘﺮ ﺩﺭ&#= 65197;ﻭﺡ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﮔ&= #65198;ﭼﻪ ﻋﻠﻮﻡ ﻭﻓﻨﻮﻥ &= #65193;ﺭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺷﺪﻥ،ﮔﻮﺋﻰ ﺍ= 5199; ﺣﺎﻓﻈﻪ ﺑﻴﺮﻭ&#= 65253; ﻣﻴﺰﻧﺪ. ﻭﻟﻰ ﺑ= ﺎﺯﻫﻢ ﺑﺎﻋﺪﻡ ﮐﺎﺭﺑ&#= 65198;ﺩ </spa= n>ﻭﺗﺤﻘﻴﻘﺎت= ; ﺒﻴﺸﺘﺮ،ﭼﻨﺪ&#= 65263; ﺑﻌﺪ ﺟﺰ ﻧﺎﻡ ﻭ= ﺧﺎﻃﺮﻩ ﺗﺎﺭﻳﺨﻰ ﺑﺮﺍ&#= 65263; ﺁﻧﻬﺎ ﻧﻤﻰ ﻣﺎ&= #65255;ﺪ.ﮐﻪ ﺩﻳﮕﺮ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﺪ ﺷﺎﻫﮑﺎﺭﻫﺎ ﻭ&#= 65251;ﻌﺠﺰﺍﺕ ﺑﻰ ﺭﻗﻴﺐ ﺑﻴﺸ&= #65176;ﺮﻯ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ.&= #65191;ﺎﻃﺮﺍت ﺃﺯﻟﻰ ﺗﻮﻟﺪﺍ&#= 65173; ﺑﻴﺸﺘﺮ،ﺑﺎﻟA= 220;ﺒﻊ ﺩﺭ ﻓﻄﺮﺕ ﻭ ﻃﺒ= ﻴﻌﺖ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻫ&= #65204;ﺖ.ﻭﺧﺎﻃﺮﺍﺕ ﺗﻮﻟﺪﺍﺕ ﻓﻌﻠ&#= 65264; ﻧﻴﺰ، ﺑﺎﻟﻔﻌ= 5246; ﻧﺘﻴﺠﻪ ﻋﻤﻞ ﺧ&= #65262;ﺩﻣﺎﻥ ﻳﺎ ﺩﻳﮕﺮﺍﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺧﺎﻃﺮﺍﺕ ﺳﺎﻟ&#= 64401;ﺎﻥ ﭘﺶ ﺍﺯ ﺑﺎﺯﮔﺸ&= #65174; ﺑﺨﻠﻖ ﻧﻴﺰ ﻫﺴ&= #65174;،ﻭﻟﻰ ﻫﺮﮔﺰ ﺩﺭﺩ ﻭ ﺃ= ثر ﻣﻨﻔﻰ ﻧﺪﺍﺭﻧ&#= 65194;.ﺯﻳﺮﺍ ﻧﺘﻴﺠﻪ ﻣﻨﻔﻰ &= #65153;ﻧﻬﺎ ﺭﺍ ﺩﺭ ﺭؤﻳﺎﻫ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﺩ&= #65267;ﺪه اﻧﺪ.ﺩﺭﻫﻴﭙﻨ= 5262;ﺗﻴﺴﻢ ﭼﻮﻥ ﺭؤﻳﺎ،ﺍA= 267;ﻦ ﺧﺎﻃﺮﺍﺕ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺷﺪﻩ ﺩﺭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ،ﺑﺎﺯ ﺑﺤﺎﻓﻈﻪ ﻭ ﻓﮑ&= #65198; ﻭﺯﺑﺎﻥ ﺷﻬﺨﺺ &= #65169;ﺎﺯ ﻣﻴﮕﺮﺩﺩ. ﮔﻮﺋ&= #65264; ﺧﻮﺩ ﻫﻢ ﻧﻤﻴﺪ&= #65165;ﻧﺪ ﮐﻪ ﭼﻪ ﺣﺎلی ا= 5251;ﺮﻭﺯ </spa= n>ﺩﺍﺭﺩ.ﻭﺧﻮʋ= 93;ﺭﺍ ﺩﺭﻫﻤﺎﻥ ﺍﻣﻮ&#= 65165;ﻝ ﮔﺬﺷﺘﻪ ﻭﺣﺘﻰ &= #65175;ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﻗﺒﻠﻰ &= #65251;ﻴﺪﺍﻧﺪ.ﺩﺭ ﺧﻮﺍﺏ ﺧﻮﺩ ﺳﺎ&= #65255;ﺴﻮﺭﻯ ﻭﻣﻠﺎﺣﻈﻪ ﮐﺎ&#= 65197;ﻯ ﻭﺍﺯ ﺗﺮس ﺧﻄﺮ&#= 65259;ﺎ ﻭ ﺍﺭﺍﺩﻩ ﺁﺯﺍ&= #65193;، ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﻭ = ﻓﺮﻳﺒﮑﺎﺭﻯ ﺩﻳﮕﺮﺍﻥ، ﻭ ﻣ&#= 65192;ﻔﻰ ﮐﺎﺭﻯ ﻣﻌﺎﻳﺐ &= #65191;ﻮﺩ ﻧﺪﺍﺭﺩ. ﻭﺣﺘﻰ = ﺑﻴﺎﻥ ﺑﺴﻄﺢ ﻋﻘﻞ ﻓﻌ&= #65248;ﻰ ﻣﻄﺮﺡ ﻧﻤﻴﺒﺎ&#= 65207;ﺪ. ﺯﻳﺮﺍ ﺣﻘﻴﻘﺖ &= #65197;ﻭﺍﻥ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ.&= #64400;ﺎﺭﻯ ﺑﻮﺍﻗﻌﻴّﺘﻬA= 166;ﻯ ﺧﺎﺭﺝ ﻧﺪﺍﺭﺩ.&= #65261; ﻣﻠﺎﺣﻈﻬﺎﻯ ﻧ&#= 65252;ﻰ ﮐﻨﺪ.ﮔﻮﺋﻰ ﻓﺮ&= #65207;ﺘﻪ ﻣﺪﺑّﺮ ﻳﻚ ﺭﻭ&#= 65185;،ﺩﺍﺭﺩ ﻗﺴﻤت ﻴﺎﺯ ﺫﺧ&#= 65268;ﺮه ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺭﺍ،ﭼﻪ ﺧﻮﺏ ﻳ&#= 65166; ﺑﺪ، ﺑﻨﻈﺮ ﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺷﺨﺺ ﻣﻴﺮﺳﺎﻧ&#= 65194;. ﻭ ﻳﻚ ﺑﺎﺭ ﺩﻳﮕ= ﺮ ﺑﻴﺎﺩ ﻣﻴﺂﻳﻨﺪ = ﮐﻪ ﺗﺎﮐﻨﻮﻥ ﻓﺮﺍ&#= 65251;ﻮﺵ ﺷﺪه اﻧﺪ.ﺍﻳﻦ &#= 64404;ﻮﻧﻪ ﺧﻮﺍﺑﻬﺎ،ﺗﺬ@= 400;ّﺮﻯ ﺍﻟﻬﻰ ﻭﺩﺭس ﻋ&#= 65170;ﺮﺗﻰ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65169;ﺎ ﻫﺮ ﺳﻄﺢ ﻋﻘﻞ ﻣ= ﻴﺒﺎﺷﺪ.ﻭ ﺍﮔﺮ ﺑﺼﻮﺭﺕ ﮐ&= #65166;ﺑﻮس ﺑﺎﺷﺪ،ﻧﻮﻋﻰ = 5251;ﺠﺎﺯﺍﺕ ﻭﺟﻬﻨّﻢ ﺩﻭﻡ &#= 65207;ﺒﺎﻧﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65153;ﻟﻮﺩﻩ ﻧﻔس ﻤﻴﺒﺎﺷﺪ.&#= 1705;ه اﮔﺮ ﺑﺒﻴﻨﻨﺪ &#= 65169;ﻨﻔﻊ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ= ﺻﺤﻨﻪ ﺁﻟﻮﺩﮔﻴﻬﺎﻯ &#= 65197;ﻭﺯ ﺍﻓﺰﻭﻥ ﺭﻭﺍﻥ &= #65207;ﺎﻧﺴﻰ ﺑﺮﺍﻯ ﺳﺒﻚ ﮐﺮ&= #65193;ﻥ ﺁﻧﻬﺎ ﻧﺪﺍﺭﻧ&#= 65194;.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺨﺼ&#= 65262;ﺹ ﺩﺭ ﺍﺳﺘﻀﻌﺎﻑ &= #65255;ﻔسﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;،ﺧﻮﺍﺑﻬﺎﻯ ﺁﻧﻬﺎ ﺑﻴﺸﺘﺮ &= #65261;ﺭؤﻳﺖ ﺭؤﻳﺎﻫﺎﻯ ﺍﺣ= 5262;ﺍﻝ ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ،ﺑﻌﻨﻮʋ= 65;ﻥ ﺭﺯﻕ ﺭﻭﺯﻣﺮﻩ &= #65153;ﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ ﺑﺎ ﮐﻤ= ﻚ ﻭﻧﻘﺸﻪ ﭘﻴﺮ ﺍ&= #65247;ﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺩﺭس ﻟﺎﺯﻡ ﺭﺍ ﻣﻴﮕ&= #65268;ﺮﺩ.ﺻﻔﺎﺕ ﻧﻴﮑﻮ ﺭﺍ ﺩﻧﺒ&= #65166;ﻝ ﻭ ﺗﻘﻮﻳﺖ ﻣﻴﮑ&= #65256;ﺪ.ﭼﻮﻥ ﺩﺭ ﺟﻬﺖ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺡ،ﺑﺮﺣﺴﺐ = 5255;ﻈﺮ ﭘﻴﺮ ﻣﻴﺒﺎﺷﺪ. = ﻭﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺁﻧ&= #65198;ﺍ ﺳﺎﻟﻚ،ﻣﺘﻨﻔ= 17;ﺮ ﺍﺯ ﺧﻮﺩ ﻣﻴﮕﺮ&= #65193;ﺩ.ﻭ ﻃﺒﻴﻌﺖ ﺍﻧﺴﺎ&#= 65253; ﺍﺯ ﻫﺮ ﭼﻴﺰﻯ ﮐ= ﻪ ﺳﺨﺖ ﺗﺮ ﻣﺘﻨﻔ&= #65198; ﮔﺮﺩﺩ،ﺳﺮﻳﻌA= 176;ﺮ ﻭﻋﻤﻴﻖ ﺗﺮ ﻭﺯ&= #65261;ﺩﺗﺮ،ﺩﺭﺗﺮʌ= 41; ﻭﺣﺬﻑ ﺁثاﺭ ﺁ= 5253; ﻣﻴﭙﺮﺩﺍﺯﺩ.ﻭ &= #65169;ﻠﺎﻳﺎﻯ ﺳﻠﻮﻙ ﺳﺎﻟﻚ، &#= 65169;ﺮ ﺣﺴﺐ ﻫﻤﻴﻦ ﻣﻌ&= #65166;ﻳﺐ ﺍﻣﺮﻭﺯ ﺭﻭﺍن &#= 65188;ﻴﻮﺍﻧﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﻟﺬﺍ ﺳﺎﻟﻚ ﻋﺎﻗﻞ ﺳ&= #64345;ﺎﺳﮕﺬﺍﺭﺗﺮ ﺧﺪﺍ ﺑﺮﺍﻯ ﺑﻠ&= #65166;ﻳﺎﻯ ﺳﺨﺖ ﻣﻴﺸﻮﺩ.ﻭ&= #65153;ﻧﺮﺍ ﺭﺣﻤﺘﻰ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻴﺪﺍﻧﺪ.ﻭ ﻟﺬ&= #65165; ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﺘ&= #65254; ﭘﺮﻭﺭﻯ ﻭ ﺑﻘﻬ&= #65240;ﺮﺍﻯ ﺧﻮﺩ ﻣﻴﭙﺮﺩﺍ&#= 65199;ﻧﺪ،ﮐﻤﺘﺮ ﺧﻮﺍﺏ ﻭﺭؤﻳﺎ &#= 65193;ﺍﺭﻧﺪ. ﻭ ﻳﺎ ﺍﺯ ﻧﻮﻉ ﮐ= ;ﺎﺑﻮس ﻣﻴﺒﺎﺷﺪ. ﺍﻣﺎ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﻧﻪ ﻓﻘ= 5218; ﺑﺎ ﺭؤﻳﺎﻫﺎﻯ &#= 65203;ﻠﻮﮐﻰ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺧ&= #65262;ﺩ،ﺯﻧﺪﮔﻰ ﻟﺬﺕ ﺑﺨﺶ ﺩﺍﺭ&= #65193;.ﮐﻪ ﻣﻮﺿﻮﻉ ﺗﻤﺎﻡ &= #65197;ؤﻳﺎﻫﺎﻯ ﺧﻮﺩ ﺣﺪّ ﺃﻗﻞ &= #65169;ﺪﻭﻥ ﺗﺮس ﻭﺩﺭﺩ ﻭﺩ&#= 65247;ﻬﺮه اﺳﺖ.ﻭﺍﻏﻠب ﺪ= 5197; ﭘﺮﻭﺍﺯ ﻭ ﺩﺭ ﻗ= ﻠّﻪ کوﻫﻬﺎ، ﻭ ﺑﺨA= 208;ﻨﺪﮔﻰ ﺍﺳﺖ.ﻭﺣﺘﻰ ﺩﺭ = ﻫﻤﺎﻥ ﺭؤﻳﺎ ﻧﻈﺮﻳﺎ= 5173; ﻓﻠﺴﻔﻰ ﻭ ﺣﮑﻤ&= #65176;ﻬﺎ ﻣﻴﮕﻮﻳﺪ،ﮐﻪ = 5169;ﺮﺍﻯ ﺍﻭ ﻧﻴﺰ ﺗﺎﺯﻩ = ﺍﺳﺖ.ﺁﻧﮕﺎﻩ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ ﺍﮔﺮ ﮐﺴﻰ ﺑﻴﺸ&= #65176;ﺮ ﻭﻣﮑﺮﺭﺍ ﺍﺯ ﺁ&= #65191;ﺮﻳﻦ ﺭؤﻳﺎﻯ ﺧﻮﺩ ﺩ&#= 65239;ّﺖ ﮐﺮﺩ، ﻭﺣﺘﻰ ﺗ&#= 65252;ﺎﻡ ﺯﻭﺍﻳﺎﻯ ﻧﻴﻤ&#= 65258; ﺗﺎﺭﻳﻚ ﺭؤﻳﺎ= 5263; ﺧﻮﺩ،ﺭﺳﻴﺪﮔA= 264; ﮐﺮﺩﻥ ﺑﻬﺮﻩ ﮔ&= #65268;ﺮﻯ ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ.ﻭﺣﺘﻰ ﻧ&= #65252;ﺎﻳﺶ ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎ&= #65263; ﻧﻴﺎﻣﺪﻩ ﺧﻮﺩ &= #65169;ﻴﺎﺑﺪ،ﮐﻪ ﺳﻤﺒﻮﻟﻴﻚ ﻭﺗ&#= 65252;ثییلی ﺍﺳﺖ.ﮔﻮﺋﻰ ﺧﺪ&= #65165;ﻭﻧﺪ ﺑﺰﺑﺎﻥ ﻧﻤﺎﻳ&#= 65206; ﻭ ﺻﺤﻨﻪ ﺭؤﻳﺎ&#= 1548;ﺑﺎ ﮐﺴﻰ ﺣﺮﻑ ﻣﻴﺰ&= #65255;ﺪ. ﺯﻳﺮﺍ ﮐﻠﺎﻡ ﺧ&= #65194;ﺍ ﻫﻤﻴﺸﻪ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﮐ&= #65248;ﺎﻡ ﻣﺎﺩﺭ ﺑﻄﻔﻞ ﺩ&= #65261;ﺳﺎﻟﻪ ﺧﻮﺩ،ﮐﻪ ﻫﻤﻴ= 5208;ﻪ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﺗ&= #65252;ثیلی ﻭ ﭼﻨﺪ ﭘﻬﻠﻮ ﻣ= ﻴﺒﺎﺷﺪ. ﮐﻪ ﻇﺎﻫﺮﺍ ﺣﻘ&= #65268;ﻘﻰ ﻧﻴﺴﺖ، &#= 65261;ﻟﻰ ﺑﺮﺍﻯ ﻃﻔﻞ ﺣﻘ&= #65268;ﻘﻰ ﻭﻣﻔﻴﺪ ﻫﺴﺖ. ﺣ= ﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮﺯ&= #65251;ﺎﻥ،ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩﻯ ﻭﮐﻠّ= 5268;ّﺖ ﺩﺍﺭﻧﺪ،ﮔﻮﺋA= 264; ﻫﺰﺍﺭﺍﻥ ﺑﺤث &#= 65261; ﺻﻔﺎﺕ ﻭ ﻣﻌﺮﻓ&= #65174;،ﺑﺸﮑﻞ ﻳﻚ ﮐﺮه اﻯ ﺩﺭ&#= 65153;ﻣﺪﻩ،ﮐﻪ ﺩﺭ ﺣﺎﻝ ﻏﻠﻄﻴ&= #65194;ﻥ ﻭ ﭘﻴﺸﺮﻭﻯ ﺍﺳ&= #65174;.ﮔﺮﭼﻪ ﻫﻤﺎﻥ ﺍﺣﻮﺍﻝ &= #65239;ﻬﻘﺮﺍﺋﻴﺎﻥ ﭼﻮﻥ ﮐﺮه ﺍﺯ ﻣ&= #65228;ﺎﻳﺐ ﻭ ﺻﻔﺎﺕ ﺣﻴﻮﺍ&= #65255;ﻰ،ﺑﺴﻮﻯ ﻗﻬﻘﺮﺍ ﺩﺭ ﺣﺎ&= #65245; </spa= n>ﺳﻘﻮﻁ ﻋﻤﻴʌ= 38; ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﻫ= ﺮﻣﺒﺤثی ﮐﻪ ﺷﺮﻭﻉ ﻣﻴﮑ&= #65256;ﻴﻢ،ﺑﺎ ﺻﺪﻫﺎ ﺑﺤث ﻓﻠ&#= 65204;ﻔﻰ ﻭ ﻋﺮﻓﺎﻥ ﺭﻭﺑ&= #65198;ﻭ ﺷﺪﻩ،ﻭﻫﺮﻳﻚ = 5203;ﻬﻢ ﻣﻬﻢ ﻭ ﻣﻔﻴﺪ ﺑ= ﺮﺍﻯ ﻣﻄﺮﺡ ﮐﺮﺩﻥ ﺩ&= #65165;ﺭﻧﺪ. ﮐﻪ ﻫﺮﭼﻪ ﺑﺨﻮ&= #65165;ﻫﻴﻢ، ﺍﻳﻦ ﮐﻞ ﺍﺣﻮﺍ&= #65245;، ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ&#= 65263; ﺁﻧﺮﺍ ﺗﻔﮑﻴﻚ &= #64400;ﻨﻴﻢ،ﺍﮔﺮ ﺑﺘﻮﺍﻧﻴﻢ ﻣﺘ&#= 65262;ﻗﻒ ﺍﺯ ﺣﺮﮐﺖ ﮐﻨﻴ&= #65250;،ﺁﻧﮕﺎﻩ ﺑﺎﺯ ﺑﺎ ﻣﺠﻤﻮ&= #65227;ﻪ ﺟﺪﻳﺪﻯ ﺍﺯ ﺍﺟ&= #65200;اء ﺁﻥ ﺑﺤث ﺭﻭﺑﺮ&#= 65261;ﻣﻴﺸﻮﻳﻢ، ﮐﻪ ﺑﺎﺯﺁﻧﻬﺎ &= #65197;ﺍﺩﺭ ﺣﺎﻝ ﺣﺮﮐﺖ ﻣﻰ = ﺑﻴﻨﻴﻢ،ﻳﺎﺑA= 204;ﻮﻯ ﺑﺎﻟﺎﺗﺮ ﻭﻧﻮ&#= 65225; ﺑﻬﺘﺮ ﺷﺪﻥ،ﻭ &#= 65267;ﺎ ﺑﺼﻮﺭﺕ ﻗﻬﻘﺮ&#= 65165; ﻭ ﺑﺎﻭﮔﺸﺖ ﺑﺤ&= #65268;ﻮﺍﻧﻴّﺖ ﮔﺬﺷﺘﻪ ﺭﻭﺡ ﺧ&= #65262;ﺩ ﻭ ﻟﺬﺍ ﻗﺪﺭﺕ ﺍ= ﻧﺴﺎﻥ ﻣﺘﻔﮑّﺮ ﻭ ﻳﺎ &= #65191;ﻮﺍﻧﻨﺪﻩ ﻭ ﺷﻨﻮﻧﺪﻩ، ﻫ&#= 65198;ﭼﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﭘﺬ&= #65267;ﺮﺵ ﻣﻄﺎﻟﺐ ﮐﻠّﻰ &#= 65175;ﺮ ﺑﺎﺷﺪ،ﻭ ﻫﻤﺮ= 5165;ﻩ ﺑﺎ ﻋﻠﻢ ﺍﻟﻴﻘ&= #65268;ﻦ ﺑﺪﻭﻥ ﺗﺮﺩﻳﺪ &= #65261; ﺷﻚ ﻭ ﺗﻐﻴﻴﺮ ﻋ= ﻘﻴﺪﻩ،ﻭﻋﺪﻡ ﻓﺮﺍﻣﻮﺷﻰ ﺁﻧ&#= 64381;ﻪ ﻗﺒﻠﺎ ﭘﺬﻳﺮﻓ&#= 1578;ه اﻳﻢ.ﺁﻧﮕﺎﻩ ﺑ&#= 65204;ﺮﻋﺖ ﺩﺭﻙ ﺑﺤث ﮐﻠّ= 5264; ﻭ ﻋﺮﻓﺎﻥ ﻭﺳﻤ&= #65170;ﻮﻟﻴﻚ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻢ.&= #65261;ﺍﻟّﺎ ﺑﺎ ﺗﺮﺩﻳﺪ ﻭﺑ&= #65194; ﺩﻟﻰ ﻭ ﺷﻚ، ﻭﻣ&= #65194;ﺍﻡ ﺍﺣﺘﻤﺎﻝ ﻣﻨﻔ&#= 65264; ﺑﺮﺍﻯ ﮔﻮﻳﻨﺪ&#= 65257;،ﻭﻳﺎ ﺻﺎﺣﺐ ﻧﻈﺮیّ= 07; های ﺩﺍﺷﺘﻪ ﺑA= 166;ﺷﻴﻢ،ﺩﻳﺮﺗﺮ ﻣﻰ ﻓﻬﻤﻴﻢ،ﮐ= 5258; ﭼﻪ ﻣﻴﮕﻮﻳﺪ.ﻭ = ﺷﺎﻳﺪ ﻫﻢ ﻧﻔﻬﻤﻴﻢ.ﻭ&= #65165;ﮔﺮ ﻓﻬﻤﻴﺪﻳﻢ ﺑﺴ&#= 65268;ﺎﺭ ﺿﻌﻴﻒ ،ﮐﻪ ﺑﺮ &= #65193;ﻝ ﻭﺣﺎﻓﻈﻪ ﻧﻤﻰ &= #65255;ﺸﻴﻨﺪ.ﻭ ﻫﻤﺮﺍﻩ ﺗﺮﺩﻳ&#= 65194; ﺑﻨﺎﺧﻮﺩﺁﮔﺎ= 607; ﻤﻴﺮﻭﺩ.ﮐﻪ ﺣﻘ&= #65166;ﻳﻖ ﺑﺎ ﺗﺮﺩﻳﺪ، ﭼ&#= 65268;ﺰﻯ ﺷﺒﻴﻪ ﺍﺑﺎﻃﻴ&#= 65246; ﻭﺑﺎ ﻣﻄﺎﻟﺐ ﭼ&= #65198;ﻧﺪ ﻭﭘﺮﻧﺪ ﻓﺮﻗﻰ &= #65255;ﺪﺍﺭﺩ.ﻭ ﺍﻟّﺎ ﻗﺸﺮﻳّA= 262;ﻥ ﺧﻴﻠﻰ ﻣﻄﺎﻟﺐ&#= 65165;ﻓﺴﺎنه اﻯ ﺧﻮﺩﺭﺍ ﺣﻘ&#= 65268;ﻘﻰ ﻣﻴﺪﺍﻧﻨﺪ.ﻭﻟ&#= 65264; ﻫﻨﻮﺯ ﺩﺭﮔﻴﺮ &= #65165;ﺻﺮﺍﺭﻭﺗﻌﺼ= 17;ﺐ ﻣﺬﻫﺒﻰ ﻭ ﺧﺮﺍ&= #65235;ﺎﺕ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﮔ&= #65166;ﻫﻰ ﺩﺭ= ﺩﻳﻦ ᥾= 1;ﻣﺬﻫﺐ ﺗﺎﺯه اﻯ ﮐﻪ ﻣ&#= 65268;ﺴﺎﺯﻧﺪ.ﺑﻘﻮA= 245; ﭘﻴﺎﻣﺒﺮ،ﻫﻤ@= 381;ﻨﺎﻥ ﺍﺯ ﺍﺩﻳﺎﻥ ﻭﻣ&= #65196;ﺍﻫﺐ ﭘﻴﺸﻴﻦ، ﻧﻤﺎ= 5267;ﻨﺪﮔﻰ ﻓﮑﺮﻯ ﻭﺭﻭﺣﻰ &= #65193;ﺍﺭﻧﺪ.ﻳﻌﻨﻰ ﻧﺴﺒﺖ ﺑﺪﻳﻦ ﺑ&= #65198;ﺗﺮ ﺧﻮﺩ ﺷﺮﻙ ﻣﻴﻮ&= #65197;ﺯﻧﺪ.ﻭﻋﻤﻠﺎ ﺗﮑﺬﻳﺐ ﻭﺩﻫﺎ&#= 65253; ﮐﺠﻰ ﺑﺎ ﭘﻴﺎﻣ&= #65170;ﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﺩ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﻣ= ﺪﻋﻰ ﻫﺴﺘﻨﺪ ﺑﻮﻯ ﺍ&= #65267;ﻤﺎﻥ ﺩﺍﺭﻧﺪ.ﻣﺎﻧﻨ&#= 65194; ﺳﺎﻟﻚ ﺩﺭ ﭘﻴﻤ&= #65166;ﻥ ﻭﻓﺎﺩﺍﺭﻯ ﭘﻴ&#= 65166;ﻣﺒﺮ </spa= n>ﺍﻟﻬﻰ ﺧﻮﺩ A= 169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﻭﻟA= 264; ﻫﻨﻮﺯ ﺩﺭ ﺍﺣﮑ&= #65166;ﻡ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﻗﺸﺮﻯ،ﻭﺣﺘﻰ = 5203;ﻠﻮﻙ ﺍﺩﻳﺎﻥ ﭘﻴﺸﻴ&#= 65254; ﺧﻮﺩﺩﺭﮔﻴﺮ ﺍ&#= 65203;ﺖ.ﭘس ﻧﻤﻴﺘﻮﺍﻧﺪ ﺩ&#= 65197;ﺳﻠﻮﻙ ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﺧ&= #65262;ﺩ ﭘﻴﺸﺮﻓﺘﻰ ﮐﻨ&#= 65194;.ﻭ ﻟﺬﺍ ﺑﺨﺪﺍﻭﻧ&#= 65194; ﻭﻭﻟﺎﻳت اﻟﻬA= 264; ﺧﻴﺎﻧﺖ ﮐﺮﺩﻩ&#= 1548;ﻭ ﺑﺪﺗﺮﻳﻦ ﻣﺠﺎ&#= 65199;ﺍﺕ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ،ﮐﻪ ﺣﺘﻰ ﻗﺸﺮﻳّﻮ= 5253; ﻣﺬﻫبی ﺪﺷﻤن A= 262;ﻟﺎﻳت ﻨﺪﺍﺭﻧﺪ.ﭼﻪ ﺭ&= #65203;ﺪ ﺑﻤﻨﮑﺮﺍﻥ &#= 65191;ﺪﺍ،ﮐﻪ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ،که ﺤʋ= 76;ﻰ ﻣﺠﺎﺯﺍﺗﻰ ﺍﻟ&#= 65260;ﻰ ﻧﺪﺍﺭﻧﺪ.ﺯﻳﺮ&#= 65165; ﻋﻘﻞ ﻭ ﺍﻣﮑﺎﻧ&= #65166;ﺕ ﻟﺎﺯﻡ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺑﻰ = ﺧﺒﺮﺍن ﻮﺍﺗﻤﺎﻡ ﺣﺠّ= 5174; ﻧﺸﺪﻩ ﻭ ﺟﺎﻫﻠ&= #65166;ﻥ ﻧﺎ ﺗﻮﺍﻥ ﻋﻘﻠ&= #65264;،ﻭ ﺑﺪﻭﻥ ﺩﺍﺷﺘﻦ &= #64400;ﺮﺍﻣﺎﺕ ﻓﻬﻢ ﻟﺎﺯﻡ، ﮔ&#= 65256;ﺎﻫﻰ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﻧ&= #65252;ﻰ ﻧﻮﻳﺴﺪ.ﻭ (ﮔﻨﺎ= ﻩ)ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ&#= 1548;ﺗﻨﻬﺎ ﻫﻤﺎن اﻣﻮﺭی = 75;ﺳﺖ که ﭙﻴﺮ ﺑﺮﺍﻯ &#= 64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻌ&= #65268;ّﻦ ﮐﺮﺩﻩ ﺍﺳﺖ.ﻧﻪ = ﺣﺘﻰ ﺁﻧﭽﻪ ﭘﻴﺎﻣﺒ&#= 65198; ﮔﻔﺘﻪ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍ&#= 65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﮕﻔﺘﻪ، ﻭ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺯﻣﺎﻥ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ،ﺗ= 5236;ﻮﻳﺾ ﺍﻟﻬﻰ ﻭ ﺍﺧﺘﻴ&= #65166;ﺭ ﮐﺎﻣﻞ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﻫﺮ ﮔﻮﻧﻪ ﺻﻠﺎ&= #65185; ﺑﺪﺍﻧﻨﺪ ﺗﻌﻠ&#= 65268;ﻢ ﺑﺪﻫﻨﺪ. که ﺒﻘ&#= 65262;ل ﭙﻴﺎﻣﺒﺮ،ﺣت®= 0; اﮔﺮ ﺍﺗّﻔﺎﻗA= 166; ﺧﻄﺎ ﮔﻔته ﺒﺎ= 5207;ﺪ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; </spa= n>ﺍﻟﻬﻰ ﺑﺮﺍʌ= 63; ﺳﺎﻟﻚ، ﻣﺠﺮﻯ ﺩﺳﺘﻮﺭ &= #65231;ﻠﻂ،ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﺍﺻﻞ ﺍﻃﺎﻋﺖ ﺍ&= #65199; ﺩﺳﺘﻮﺭ ﺍﻟﻬﻰ &= #65261;ﻭﻟﻰّ ﺍﻟﻬﻰ مهم اﺳʋ= 74;، ﻭنه ﻤﻮﺿﻮﻉ ﺩ= 5203;ﺘﻮﺭ. ﻳﻌﻨﻰ ﺍﮔﺮ ﭘﻴ&= #65198; ﺩﺳﺘﻮﺭ ﻫﻴﺰﻡ &= #65183;ﻤﻊ ﮐﺮﺩﻥ ﺑﺪﻫﺪ،= 5261; ﺑﺪﻳﮕﺮﻯ ﺩﺳﺘ&#= 65262;ﺭ ﻳﻚ ﻣﺎﻩ ﻋﺒﺎﺩ&= #65173; ﺑﺪﻫﺪ. ﮐﺎﺭ ﺁﻥ= ﺳﺎﻟﻚ ﺟﻤﻊ ﮐﻨﻨﺪﻩ ﻫ&= #65268;ﺰﻡ ﺍﻟﻬﻰ ﺗﺮ= ; ﺍﺳﺖ.ﺯﻳﺮﺍ ﺍﻃﺎﻋﺖ ﮐﺮﺩﻩ&#= 1548;ﻭ ﭘﺎ ﺭﻭﻯ ﺗﮑﺒّ&#= 65198; ﺧﻮﺩ ﮔﺬﺍﺭﺩﻩ&#= 1548; ﻭﺣُﺴﻦ ﻧﻴّﺖ = 5261; ﺩﺳﺘﻮﺭ ﭘﻴﺮ ﺭ&= #65165; ﺑﺼﻠﺎﺡ ﺗﺰﮐﻴ&#= 65258; ﺭﻭﺍﻥ ﺧﻮﺩ ﺩﺍ&= #65255;ﺴﺘﻪ ﺍﺳﺖ.ﻭﻟﻰ ﺁﻥ ﻋ= ﺎﺑﺪ ﻣﻐﺮﻭﺭﺗﺮ ﺑﻌ&#= 65170;ﺎﺩﺍﺕ ﺑﻴﺸﺘﺮ، ﻭﺧﻮ= 5193;ﺭﺍ ﺑﺮﺗﺮ ﺍﺯ ﺁﻥ ﺳ= ﺎﻟﻚ ﺟﻤﻊ ﮐﻨﻨﺪﻩ ﻫ&= #65268;ﺰﻡ ﻣﻴﺪﺍﻧﺪ.ﮔﻮﺋ&#= 65264; ﻣﻨﺘﻈﺮ ﺍﺳﺖ، &#= 65191;ﺪﺍﻭﻧﺪ ﺍﺯ ﺍﻭﺳﭙﺎس ﺑ&#= 65268;ﺸﺘﺮ ﺑﮕﻮﻳﺪ.ﮐﻪ ﻫﻤ&= #65258; ﺍﻳﻨﻬﺎ ﻋﻘﺐ ﺑ&= #65198;ﻧﺪﻩ </spa= n>ﮐﻤﺎﻝ ﺭﻭﺡ A= 203;ﺎﻟﻚ ﻣﺠﺮﻯ ﺩﺳﺘﻮﺭ &= #65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ ﻭﻟﺬ&#= 65165; ﺑﺮﺍﻯ ﺧﺪﺍ،ﻭ &#= 65197;ﺳﻴﺪﻥ ﺑﺨﺪﺍ ﮐﺎﺭی ک= 585;ﺩﻥ ﻟﺎﺯﻡ ﺍﺳﺖ،ﻭ= 5255;ﻪ ﺑﺮﺍﻯ ﺍﺯﺩﻳﺎ&#= 65193; ﻣﻘﺎﻡ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺧﻮﺩ، ﻭﻟﻮ ﺑﺮ&#= 65165;ﻯ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ ﭘس ﺑﺤص &#= 65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﻣﺒﺎﺣث &#= 65193;ﺭ ﻳﻚ ﮐﻠّﻰ ﺳﻤﺒ&#= 65262;ﻟﻴﻚ،ﻣﺎﺭﺍ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ &= #65193;ﺭﮔﻴﺮ ﺳﻠﺴﻠﻪ ﭘﺎﻳﺎ&#= 65253; ﻧﺎﭘﺬﻳﺮ ﻣﻄﺎ&#= 65247;ب ﻤﺘﺪﺍﺧﻞ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.که ﻴﺎ ﺑﺎﻳﺪ ﮐﻤﻰ = ﻣﻮﺿﻮﻉ ﺑﺤث ﺮﺍ ﻋﻮﺽ ﮐ&= #65198;ﺩ،ﻭﻣﻄﺎﻟﺐ ﺩﻳﮕﺮ ﺭﺍ ﺑﺰﻣ&= #65166;ﻥ ﺩﻳﮕﺮﻯ ﻭﺍﮔﺬ&#= 65165;ﺭ ﮐﺮﺩ.ﻭﻳﺎ ﺗﺤﺖ = ﻋﻨﻮﺍﻥ ﺟﺪﻳﺪﻯ ﺑﺎﺷﺪ&#= 1548; که ﺨﻮﺍﻧﻨﺪﻩ = 5261;ﺷﻨﻮﻧﺪﻩ ﺧﺴﺘﮕﻰ ﺑﻴﺶ ﺍ&= #65199; ﺍﻳﻦ ﻧﺪﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ.ﻭﺧﻮﺩ ﻃﺎﻟب اﺩﺍﻣﻪ = 5169;ﺤث ﮔﺮﺩﺩ.ﺑﻌﺪ ﺍﺯ = ﺁﻧﮑﻪ ﺗﻨﻔّﺴﻰ ﮐﺮﺩ &#= 65261;ﺍﺳﺘﺮﺍﺣت ﻨﻤﻮﺩ. ﻧﻮﻳﺴﻨ&= #65194;ﻩ ﻧﻴﺰ ﺩﺭ ﺧﺴﺘﮕ&= #65264;،ﺍﺯ ﭘﺮﺍﮐﻨﺪﻩ ﮔﻮ&#= 65163;ﻰ ﺑﻴﺸﺘﺮﻯ ﺭﻫﺎ&#= 65163;ﻰ ﻳﺎﺑﺪ ، ﺗﺎ ﺧﺪ&= #65165;ﻭﻧﺪ ﭼﻘﺪﺭ ﺑﻨﻮﻳﺴ&#= 65256;ﺪﻩ ﻭﮔﻮﻳﻨﺪﻩ ﻭ ﺷ&= #65256;ﻮﻧﺪﻩ ﻭﺧﻮﺍﻧﻨﺪﻩ،A= 165;ﺯ ﺣﮑﻤﻬﺎﻯ ﺍﻟﻬ&#= 1740; کمک ﮐﻨﺪ. ﻭﭼﻘ= 5194;ﺭ ﻫﻤﻪ ﺭﺍ ﮐﻤﻚ ﻧ= ﻤﺎﻳﺪ.ﮔﻮﺋﻰ ﺩﺭ ﻫﻮﺵ ﻭ ﺭﻗﺎ= ﺑﺖ ﺩﺭ ﻋﻠﻮﻡ ﻭ ﺍﻣ= ﻮﺭ ﺍﻟﻬﻰ ﻣﺴﺎﺑق= 607; ﻮ ﺟﻬﺪ ﺑﻴﺸﺘﺮ&= #65169;ﺮﺍﻯ ﺑﻴﻨﺸﻬﺎﻯ ﺩﻳ&#= 64405;ﺮﻯ ﺁﻣﺎﺩﻩ ﺍﺳﺖ. ﺗ= ﺎ ﺧﺪﺍﻭﻧﺪ ﭼﻪ ﺧ&= #65262;ﺍﻫﺪ . <o:p></o:p> <o:p> </o:p> <o:p> </o:p> <a name=3DM101>M101</a></span= > رو= ;ح وروان و ناخوآگاه ون= 01;س <o:p></o:p> = 5197;ﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺟﻨﺒﻪ &= #65231;ﻴﺮ ﻣﺎﺩﻯ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﻃﺮ= ;ﻳﻖ ﻣﻐﺰ ﻭﻓﮑﺮ ﺧﻮ&= #65193;ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﮔﺮﭼﻪ ﺭﻭﺍﻥ ﺍﺯ ﻃﺮﻳ&= #65238; ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ﻋﻤﻞ ﻣﻴﮑﻨﺪ، &#= 65193;ﺭﺣﺎﻟﻴﮑﻪ ﻫﻤﻴﻦ ﺭﻭﺍﻥ ﻳ&= #65166; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ&#= 1548; ﻭﺳﻴﻠﻪ ﺍﻧﺘﻘ&#= 65166;ﻝ ﺗﺪﺑﻴﺮ ﻭﺍﺩﺍ&#= 65197;ﻩ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ، &= #65165;ﺯﻣﺪﺑﺮ ﺗﻦ ﻭ ﺫﻫﻦ ﻭﺭﻭ= ﺍن اﻧﺴﺎﻥ ﺍﺳﺖ. ﮔ&= #65262;ﺋﻰ ﺍﻧﺴﺎﻥ ﺳﻪ ﺟﺴ&= #65250; ﺗﻮ ﺩﺭ ﺗﻮ ﺩﺍﺭ= ﺩ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﮐ&#= 65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﺩﺍﺭﺍA= 263; ﺟﺴﻢ ﻇﺮﻳﻔﺖ ﺗ&= #65198; ﺭﻭﺡ ﺍﻟﻬی هستند،ﮐﻪ (ﺍﻳ= ;ﻦ ﻫﻤﺎﻧﻰ) ﮐﻤﺎﻝ = ﻣﺪﺑّﺮ ﺑﺮﺗﺮ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺳﻠﻮﻙ ﻳﺎﻓﺘﻪ &= #65165;ﺳﺖ . ﻧﻔس ﺍﻣّﺎﺭﻩ &= #65165;ﺻﻄﻠﺎﺡ ﻋﺮﻓﺎﻧﻰ،ﻣﺤA= 198;ﻙ ﺍﺻﻠﻰ ﺍﻧﺴﺎﻥ &= #65193;ﺭﻫﺮ ﮐﺎﺭﻯ ﺍﺳﺖ.ﻭ ﻟ= ﺬﺍ ﺃﻣﺮ ﺩﻫﻨﺪﻩ ﮔ&= #65236;ﺘﻪ ﻣﻴﺸﻮﺩ. ﻭﻫﻤﺎ&= #65253;ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ.&= #65199;ﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﮑ&= #65166;ﻣﻞ ﺍﻧﻮﺍﻉ ﺩﻧﺒﺎ&#= 65247;ﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻗﺒ&#= 65248;ﻰ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻧﻮ&= #65225; ﺍﺟﺪﺍﺩﻯ ﻣﻴﻤ&#= 65262;ﻥ ﻭ ﺍﻧﺴﺎﻥ ﻳﮑﻰ = ﺑﻮﺩﻩ ﺍﺳﺖ. ﻣﺎ ﺩﺭﻧﻮ= ﺷته هاﻯ ﺧﻮﺩ ﺍﺯ(ﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ) ﻣﻴﮕﻮﺋ&= #65268;ﻢ.که ﺒﺎ (ﮊﻧﺘﻴﻚ ﺟﺴ= ﻤﺎﻧﻰ) ﻓﺮﻕ ﻣﻴﮑﻨﺪ. ﮊ= ﻧﻬﺎﻯ ﺑﺪﻥ ثاﺑﺖ ﻫﺴ= 5176;ﻨﺪ،ﮔﺮﭼﻪ ﭘﻴﺮ ﻣﻴﺸﻮﻧﺪ&#= 1548;ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﺩﺍ&#= 65191;ﻞ ﮊﻧﻬﺎﻯ ﺟﺴﻤﻰ&#= 1548; ﺩﺭﻣﻮﺗﺎﺳﻴﻮ= 5255;ﻬﺎ ﻭﺟﻬﺸﻬﺎ ﻣﻨﺠ&#= 65198;ﺑﺘﻐﻴﻴﺮﺍﺗʌ= 64; ﻣﻴﺸﻮﻧﺪ،ﻭل®= 0; ﻟﻴﻤﻨﺘﻘﻞ ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﻧﻤﻴﺸﻮﻧﺪ.ﻣﮕ&#= 65198;ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﻨ&= #1587;ی ﺩﺭ ﮐﺮﻭﻣﻮﺳﻮ&#= 65251;ﻬﺎﻯ ﻣﺮﺩ ﻭﺯﻥ، ﺍﺳ&#= 64345;ﺮﻡ ﻭ ﺍﻭﻭﻝ باشد. = 5261; ﺍﻳﻦ ﺗﻐﻴﻴﺮﺍ&#= 65173; ﺩﺭ ﮊﻧﻬﺎﻯ ﺟﻨ&= #65204;ﻰ ﺩﺭ ﻭﺟﻮﺩ ﻭﺍﻟ&= #65194;ﻳﻦ ﺃثرﻯ ﻧﺪﺍﺭﻧA= 194;،ﻭﻟﻰ ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﻣﻴﺮﺳﻨﺪ. ﮊﻧﻬ&= #65166;ﻯ ﺟﺴﻤﻰ ﺗﺄ= ;ثیرﺯﻳﺎﺩﻯ ﺩﺭﻭﺟﻮﺩﺁن د= 85; اﻧﺴﺎﻥ ندﺍﺭʋ= 94; ﻭﻟﻰ ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌ&#= 65194;ی ﻨﻤﻴﺮﺳﺪ.<o:p></o:p> = 5197;ﻭﺍﻥ ﻭﺟﺎﻥ،ﺍﺻﻄﻠA= 166;ﺡ ﺍﻳﺮﺍﻧﻰ ﺑﺮﺍ&#= 65263; ﻧﻔس ﻭﺭﻭﺡ ﺍﺳ&#= 65174;.ﺭﻭﺡ ﺭﺍ ﻫﻤﺎﻥ ﺭﻭﺍ&= #65253; ﺑﺪﺍﻧﻴﻢ، ﮐﻪ= 5259;ﻨﻮﺯ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﻭﻣﻘﺪّس ﺭﺍ ﺩ= 5197; ﭘﺎﻳﺎﻥ ﮐﺎﺭ ﺳ&= #65166;ﻟﮑﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺑﺮﻭﺡ= ﺍﻟﻘﺪس ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ،ﻭ ﺍﻳﺪﺁﻝ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ </spa= n>ﺑﺮﺍﻯ ﻧﻮﻉ A= 169;ﺸﺮی ﺮﺳﻴﺪه ﺒﺎﺷﺪ.&#= 65261;ﻫﻤﺎن ﺸﻬﻮﺩ ﺷﺸﻢ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﻟﺎﻳﺖ ﻭﻟﺎﻳ&#= 65174; ﻣﺤﻤﺪﻯ ﺍﺳﺖ.ﻣ&= #65204;ﻴح ﺒﻌﺮﺵ ﺍﻭﺭﺳﻴ&#= 65194;،ﻭﻣﺤﻤﺪ ﺑﻨﻮﺭﺁﻥ. ﻭﻣﻬ&= #65194;ﻯﻣﻮﻋﻮﺩ ﺑﺘﺠﺴّﻢ ﺍﻧﺴ= 5166;ﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ&#= 65169;ﻮﺩ.ﮐﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺁﻏﺎﺯ ﻣﻴﮑ&= #65256;ﺪ.ﺟﻮﻫﺮﻭﺟﻮ= 5193; ﺍﻧﺴﺎﻥ،ﺟﺎﻥ = 5261;ﺭﻭﺍﻥ ﺍﻭ ﺍﺳﺖ. ﮐﻪ ﮊﻧ= ;ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﻭﻣﺪﺍﻡ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﻭﮐﻤﺎﻝ ﺍﺳﺖ.ﻭ = ﻳﺎ ﺑﺎﻟﻌﮑس ﺑﻘﻬ= 5240;ﺮﺍ ﻭﻓﻘﺪﺍﻥ ﮐﻤﺎ&#= 65245; ﻣﻴﺮﻭﺩ.ﮔﻮﺋﻰ&#= 65203;ﻴّﺎﻟﻪ ﺭﻭﺍﻧﻰ ﺍﺳﺖ،= 4400;ﻪ ﻧﺎﻡ ﺭﻭﺍﻥ ﺩﺍ&= #65197;ﺩ ﻭﺟﺎﻥ ﻧﻴﺰ ﭼﻮ&= #65253; ﺟﻨﻴﻦ ﻭﺟﻨﺎﻥ &= #65261; ﮊﻥ،ﺣﺮﮐﺖ ﻣث= 76;ت ﻭ ﺑﺠﻠﻮ ﺩﺭﻧﻔ&= #1587; ﻭﺭﻭﺍﻥ ﺍﺳﺖ.ﻭ = ﻟﺬﺍ ﺟﻮﻫﺮ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ ﻭ ﻋﻠﻢ ﺭﻭ= ﺍﻧﺸﻨﺎﺳﻰ ﺁﻏﺎﺯ ﺍﺯ ﺯﻳﮕ&= #65252;ﻮﻧﺪ ﻓﺮﻭﻳﺪ،ﻧﺎﻡ = 5255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ ﺑﺮﺍﻯ ﺁن ﺒ&= #64401;ﺎﺭﺑﺮﺩﻩ ﺍﺳﺖ. ﻋﻠﻤﺎی ﻔ&= #65268;ﺰﻳﮑﻰ ﺑﻴن ﻤﻔﻬﻮﻡ ﻧ&#= 65236;س ﻮ ﺭﻭﺍﻥ ﺑﺎ ﺫﻫ= ﻦ ﻭﻋﻘﻞ ﻣﺨﻠﻮﻁ &= #65251;ﻴﮑﻨﻨﺪ.ﺩﺭﺣ= 5166;ﻟﻴﮑﻪ ﺫﻫﻦ ﺗﺤت ﺘﺄث= 740;ر ﻧﺎ ﺧﻮﺩﺁﮔﺎﻩ &= #65261;ﺧﻮﺩ ﺁﮔﺎه اﺳﺖ.ﻭ ﺑ&#= 65212;ﻮﺭﺕ ﺭﻓﺘﺎﺭ ﻭﮔﻔﺘ&#= 65166;ﺭ ﻭﮐﺮﺩﺍﺭ ﺍﺳت که ﻣﺤﺴﻮس ﻣﻴ@= 405;ﺮﺩﺩ.<o:p></o:p> = 4394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﭼﻪ ﺩﺭ ﺁ= ﻏﺎﺯ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65169;ﻮﺩﻩ،ﻭ ﻳﺎ ﺑﻌﺪﺍ ﺑﮑﻤ&= #65166;ﻝ ﻭﺭﻭح اﻟﻘﺪس A= 267;ﺎ ﻣﻘﺪّس ﺩﺭ ﺷﻬ= 5262;ﺩ ﻗﺎﺋﻢ ﺭﺳﻴﺪﻩ &= #65169;ﺎﺷﺪ،ﺍﺻﻠﻰ</spa= n> </spa= n>ﺍﻟﻬﻰ ﺩﺍﺭʋ= 93;.ﮔﻮﺋﻰ ﺷﺒﻨﻤﻰ ﺍﺯ ﺍﻗ&= #65268;ﺎﻧﻮس ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺍﺳﺖ، ﺍﺯﻣﻘﺎ= 5249; ﺍﺻﻠﻰ ﺧﻮﺩ ﺑﻘ&= #65212;ﺪ ﺗﺠﺮﺑﻪ ﮔﺮﻓﺘ&#= 65254; ﻭﺗﮑﺎﻣﻞ ﺑﺮﺗ&#= 65198; ﻭﺭﺑﻮﺑﻴّت ﻴA= 166;ﻓﺘﻦ،ﺑﻮﺍﻗﻌ= ﻴّت ﻮﺟﻮﺩ ﻧﻮﻋﻰ ﺭ&= #65235;ﺘﻪ،ﺗﺎ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﺑ&= #65166;ﻧﻮﺍﻉ ﺟﻤﺎﺩﻯ ﻭﮔﻴﺎ&#= 65259;ﻰ ﻭﺣﻴﻮﺍﻧﻰ،ﺧA= 262;ﺩﺭﺍ ﻓﻌﻠﺎ ﺑﻨﻮﻉ ﺑ&= #65208;ﺮﻯ ﺭﺳﺎﻧﺪﻩ ﺍﺳﺖ. = ﻭ ﻫﻨﻮﺯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ.ﺗ= ﺎ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﺎ&= #65247;ﻠﻪ ﺑﺮﺳﺪ.ﻭﺑﺄﺻﻞ &= #65191;ﻮﺩ ﺑﺎﺯ ﮔﺮﺩﺩ.ﻭﻟ&= #65264; ﭼﻨﺎﻥ ﺷﺒﻨﻤﻰ &= #65259;ﻴﻮﻟﺎﺋﻰ،ﺷʋ= 70;یه ﺒﻌﻈﻤﺖ ﺍﻟﻠﻪ &= #65251;ﻴﺮﺳﺪ.ﻭﻟﻰ ﺩﺭﺍﻧﻮﺍﻉ ﻭﻫ&#= 65198;ﻣﺮﺣﻠﻪ، ﺑﻌﻈﻤﺖ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﺧﻮﺩ ﻣﻴﺮﺳﺪ.ﮐ&= #65258; ﻳﻚ ﺗﺠﻠّﻰ ﺍﻟ&#= 65260;ﻰ ﺍﺯ ﺍﻟﻠﻪ ﺍﺳﺖ.= ﺍﻳﻦ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65169;ﻬﻤﺮﺍﻩ ﺧﻮﺩ،ﺻﻔﺎﺕ ﺍ= 5255;ﻮﺍﻉ ﻗﺒﻠﻰ ﺭﺍ ﮐﻪ ﺩ= ﺭ ﺧﻮﺩ ﺩﺍﺭﺩ ﮐﻨ&= #65166;ﺭ ﻣﻴﮕﺬﺍﺭﺩ،ﻭ = 5211;ﻔﺎﺕ ﻧﻮﻉ ﻓﻌﻠﻰ ﺑﺮ&= #65165;ﻯ ﺭﺳﻴﺪﻥ ﺑﺼﻔﺎ&#= 65173; ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﻌ&= #65194;ی ﺒﺎﻳﺪ ﻣﺼﺮف ﺸ&#= 65262;ﺩ.که ﻤﻴﮕﻮﻳﻨﺪ ﺍﻧ&#= 65204;ﺎﻥ ﺩﺭ ﺍﻳﻦ ﻧﻮﻉ ﺧ= ﻮﺩ، ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻧﻮﻋﻰ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭ&= #65165;ﻧﺶ،ﭼﻪ ﺍﻣﮑﺎﻧﺎﺗﻰ ﺩ&#= 65165;ﺷﺘﻪ ﺑﺎﺷﻨﺪ.ﮐﻪ ﻧﺘ&= #65268;ﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﻗﺒﻠﻰ ﻳﻚ ﺭﻭﺡ = ﻣﻴﺒﺎﺷﻨﺪ.ﻭﺑ&#= 65166;ﻳﺪ ﺍﻳﻦ ﺍﻣﮑﺎﻧﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﺭﺍ ﺻ&= #65198;ﻑ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﻧﻤ= 5262;ﺩ، ﮐﻪ ﺑﺼﻮﺭﺕ ﻧﻄ&= #65236;ﻪ ﻣﻴﺒﺎﺷﻨﺪ.ﻭﭼ&#= 65262;ﻥ ﺻﻔﺎﺕ ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻘﻮّﻩ ﺗﺤ= 5240;ﻖ ﻳﺎﻓﺖ ﺷﺎﻳﺴﺘ&#= 65258; ﻧﻮﻉ ﺑﺮﺗﺮ ﺑﻌ&= #65194;ﻯ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺑﺮ&= #65165;ﻯ ﺍﻧﺴﺎﻥ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﺍ ﻣﻴﮕ&= #65262;ﺋﻴﻢ ﮐﻪ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ = ﺟﻬﺎﻥ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭﻟﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺩﺭﺗﻦ،ﺑﺘﺪﺭA= 267;ﺞ ﺩﺭﺣﺎﻝ ﺭﺳﻴﺪ&#= 65253; ﺑﻨﻴﺎﺯﻫﺎﻯ ﺟ&#= 65204;ﻤﻰ ﻭﺫﻫﻨﻰ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭ ﺍ= ;ﮔﺮ ﺍﻳﻦ ﺗﺤﻘ= ﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺻﻮﺭﺕ ﻧﮕﻴﺮﺩ &= #65267;ﻌﻨﻰ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺻﺮﻑ ﻟﺬت ﻮ ﺑﻨ&= #65166; ﺣﻖ ﺍﺗﻠﺎﻑ ﻭﺍ&= #65203;ﺮﺍﻑ ﺭﻓﺎﻫﻰ ﺯﻧﺪﮔ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺸ&= #65262;ﺩ،ﺍﺯ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65251;ﻮﻋﻮﺩ ﺭﻭح ﻤﺤﺮﻭم ﻤ= 5268;ﺸﻮﺩ ﻭﻧﺘﻴجه ﺘﮑﺎA= 251;ﻠﺎﺕ ﺗﻮﻟﺪﺍت گذشته ها اﺳﺖ. که اﻧﺴﺎﻧﻬﺎʌ= 63; ﺍﻣﺮﻭﺯ ﺑﺎﻫﻢ ﺷﺒﺎﻫﺖ &= #65255;ﺪﺍﺭﺩ.ﭼﻪ ﺩﺭ ﺟﺴﻢ ﻳﺎ ﺩﺭ= ﺫﻫﻦ،ﻭﻳﺎ ﺩﺭ ﺭﻭﺍﻥ ﻭﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ. ﻫﺮﮐس ﺳ&= #65166;ﺑﻘﻪ ﺃﺯﻟﻰ ﺧﺎﺹ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ. ﭘس ﺍﺯ ﺗ= ﻮﻟﺪ ﺁﻏﺎﺯ ﺑﺘﻐﻴﻴ&#= 65198;ﺍﺕ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﻴﺸﻮﺩ، ﻭﺍﮔ= 5198; ﭘﻴﺸﺮﻓﺖ ﺗﮑﺎ&#= 65251;لی ﺪﺍﺷﺖ،ﺑﻤﻮﺍA= 199;ﺍﺕ ﺁﻥ ﺁثاﺭ ﺩﺭ ﺫ&#= 65259;ﻦ ﻭﺟﺴﻢ ﻧﻴﺰ ﭘﻴ&= #65194;ﺍ ﻣﻴﺸﻮﺩ.ﭼﻮﻥ ﻋ&= #65240;ﻞ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺳﻠ= ﺎﻣﺘﻰ.ﻭﺍﮔﺮ ﭘس ﺭﻭﻯ ﻭ ﻓﺴﻖ = ﻭ ﭘﺴﻚ ﺭﻭﻯ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺩﺍﺷﺖ،ﮔﺮﭼﻪ = 5211;ﻮﺭﺕ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺗ&= #65166; ﺁﺧﺮ ﻋﻤﺮﻣﺤﻔ&#= 65262;ﻅ ﺍﺳﺖ ﻭﻟﻰ ﺍﺧﻠ&= #65166;ﻕ ﻭﻋﻘﻞ ﻭ ﺍﺣﻮﺍ&= #65245; ﺍﻧﺴﺎﻥ ﺩﺭﺭﻓ&#= 65176;ﺎﺭﻫﺎﻳﺶ ﺣﻴﻮﺍﻧﻰ ﺗﺮ ﻣ&= #65268;ﺸﻮﺩ.ﮔﻮﺋﻰ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺷﺎﻳﺴﺘﻪ ﻳﻚ ﺻﻮﺭﺕ ﺣﻴﻮ&= #65165;ﻧﻰ ﺩﻳﮕﺮﻯ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﮐﻪ ﻫﻤﻴﻦ ﺻﻔﺎﺕ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﺭﺍ ﺩﺍﺭﺩ ﭼﻮﻥ = ﮐﻢ ﻋﻘﻠﻰ ﻭ ﺑﺪ ﺍﺧ= ﻠﺎﻗﻰ ﻳﺎ ﺗﻮﺣّﺶ.ﭘس &#= 65251;ﺎ ﺍﻣﺮﻭﺯ ﻫﺮﮐس &#= 65197;ﺍ ﺩﺭ ﻳﻚ ﺷﺄﻥ ﻭﻣ= ﻘﺎﻣﻰ ﻣﻴﻴﺎﺑﻴﻢ.ﮔﺮ&#= 64380;ﻪ ﻫﻤﻪ ﻣﻘﺎﻣﺎﺕ &= #65251;ﻮﺟﻮﺩﺍﺕ،ﻫʋ= 98;ﻳﻚ ﺗﺠﻠّﻰ ﺻﻔﺎﺗ= 5264; ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ ﮐﻪ ﺍﺯ ﻧﺮﺩﺑﺎ&= #65253; ﺻﻔﺎﺕ ﺑﺴﻮﻯ ﺧ&= #65194;ﺍ ﺑﺎﻟﺎ ﻣﻴﺮﻭﻧ&#= 65194;.ﻭﻫﺮﮐس ﺩﺭ ﻣﻘﺎﻡ ﺍﻠﻬ&= #65264; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ &= #64400;ﻪ ﻗﺪﺭ ﺧﻮﺩﺭﺍ ﻧ&= #65252;ﻴﺪﺍﻧﺪ.ﻣﺎﻧ= 5256;ﺪ ﻭﻟﻴﻌﻬﺪ ﭘﺎﺩ&#= 65207;ﺎﻫﻰ،ﮐﻪ ﻃﻔﻞ ﺩﻭﺳﺎﻟﻪ &= #65165;ﺳﺖ،ﮐﻪ ﻗﺪﺭ ﻣﻘﺎﻡ ﺧﻮ&= #65193;ﺭﺍ ﻧﻤﻴﺪﺍﻧﺪ.ﻣﮕ&#= 65198; ﺑﻴﺪﺍﺭ ﻭﻫﺸﻴ&#= 65166;ﺭ ﮔﺮﺩﺩ.ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻧﻴﺰ ﻫﻤﮕﻰ ﺩﺭ = ﺯﻣﺎﻧﻰ ﺑﻴﺪﺍﺭﻣﻴﺸﻮ= 5255;ﺪ،ﻭﺩﺭ ﭼﻨﺪﻳﻦ ﻣﺮﺣﻠ&#= 65258; .ﺑﺨﺼﻮﺹ ﻭﻗﺘﻰ = ﮐﻪ ﺑﺪﺍﻧﺪ،ﺑﺠﺎA= 263; ﮐﺎﺭﻣﺎﻫﺎﻯ ﭘ&#= 65198; ﻋﺬﺍﺏ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ،ﻣﻴﺘﻮﺍﻧʋ= 94; ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﺗﮑﺎﻣﻞ ﺍﺭﺍ&= #65193;ﻯ،ﺩﺭﮐﻨﺘﺮʌ= 45; ﻧﻔس ﻭﺗﺮﺑﻴت = 5262;ﺭﻳﺎﺿﺖ ﺩﺍﺩﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩ،ﺩﺭﺩﻭﺭA= 257; ﻋﺰﻟﺖﺳﻠﻮﻙ ﺑ&#= 65184;ﺎﻯ ﮐﺎﺭﻣﺎﻫﺎ ﺑﺒ&#= 65260;ﺸﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;،ﺩﺭﺍﻧﻮﺍﻉ ﻭﺟﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺑﺮﻭﺩ.ﮐﻪ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻋﻘﻞ ﻭﺻﻔﺎﺕ ﻭ&= #65165;ﺧﻠﺎﻕ ﻭﮐﺮﺍﻣﺎﺕ ﻭﺍ&#= 65251;ﮑﺎﻧﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﺩﺍﺭﺩ. ﺑﻴﺪﺍﺭ&= #65263;ﺫﻫﻨﻰ ﺩﺭﺍﻃﻔﺎﻝ ﭘﻴ&#= 65194;ﺍ ﻣﻴﺸﻮﺩ،ﮔﻮﺋA= 264; ﺑﻨﺒﻮﻏﻰ ﺭﺳﻴ&#= 65194;ﻩ،ﮐﻪ ﻗﺒﻠﺎ ﭼﻨﺎﻥ ﻧ&= #65170;ﻮﺩﻩ ﺍﺳﺖ.ﻭﻟﻰ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭﺟﻮﺍﻧﻰ ﻭﺗ&#= 65166; ﭼﻬﻞ ﺳﺎﻟﮕﻰ،= 5169;ﺒﻴﺪﺍﺭﻯ ﻋﻤﻴﻖ ﺗﺮﻯ ﻣﻴ&= #65198;ﺳﺪ، ﮐﻪ ﺍﺣﺴﺎس ﻣﻴ&#= 64401;ﻨﺪ، ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65165;ﺯ ﻧﻈﺮ ﺧﻮﺍﺳت ﺧ&#= 65194;ﺍﻭﻧﺪ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﺩﺍﺭﺩ.ﻭﭘس ﺍﺯ &= #65251;ﺮﮒ ﺑﺎﺯﻫﻢ ﺯﻧﺪﮔ&#= 65264;ﻫﺎﺋﻰ ﺩﺍﺭﺩ.ﻭﻟﻰ ﻣﺎ&= #65255;ﻨﺪ ﺑﺸﺮﻳّﺖ ﺍﻣﺮ= 5261;ﺯ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﮐ&= #65166;ﺭﻣﺎﻫﺎ ﻭ ﻗﻬﻘﺮﺍﻫﺎﻯ &= #65255;ﻮﻋی ﻤﻴﺒﺎﺷﺪ.که ﭽ= 5256;ﺪ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﻭ ﺷﺎﻳﺪ ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺳﺎﻝ ﻟﺎﺯﻡ ﺍﺳ&= #65174;،ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ،ﺑﻨ= 5262;ﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65261;ﻇﻴﻔﻪ ﺗﺮﺑﻴﺖ ﻭﺭﻳﺎ&#= 65215;ﺖ ﺭﻭﺍنی ﺒﺎﻳﺪ = 5169;ﺮﺳﺪ، ﮐﻪ ﺗﺮﻙ ﺻﻔﺎﺕ = ﺣﻴﻮﺍﻧﻰ ﻭﺣﺘﻰ ﺻﻔﺎﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ</s= pan> &#= 65169;ﻨﻤﺎﻳﺪ،ﺗﺎ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ ﻣﻌﺮﻓﻰ &= #65207;ﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺑﻮﻯ &= #65197;ﺍ ﮐﺴﺐ ﮐﻨﺪ،ﻭ ﭘ&#= 1587; ﺍﺯ ﭘﻴﻤﺎﻥ ﻭ ﺳ= ﻠﻮﻙ ﻭ ﺻﺒﺮ ﻭ ﻋﺸﻖ ﻭ= ; ﭘﻴﮕﻴﺮﻯ، ﭼﻮﻥ ﺭﺳﺘﻢ ﻫﺎ&= #65263; ﺯﻣﺎﻥ،ﭘسﺍﺯ A= 175;ﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺑﺘﺠ&= #65248;ﻴﻪ ﻫﺎ ﺑﺮﺳﺪ. ﮐﻪ ﻫ= ;ﻔﺖ ﻣﺮﺣﻠﻪ ﺷﻬﻮﺩ&#= 65263; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺭﺍ ﺩﺍﺭﺩ.ﮔﻮﺋ&= #65264; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺧ&= #65262;ﺩﺭﺍ ﺑﻄﻮﺭ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﺑﺴﻮﻯ ﺧﻮﺩ ﮐﺸ&= #65268;ﺪﻩ ﺍﺳﺖ.ﻭ ﺑﺎ ﺍﻳﻨ= ﮑﻪ ﺧﻮﺩﺭﺍ ﺗﻮﺍﻧ&#= 65204;ﺘﻪ ﺑﺎﺳﺮاء ﻭﻣﻌA= 198;ﺍﺝ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65153;ﻳﻨﺪﻩ ﻭﻧﻴﺎﻣﺪﻩ ﺑﺮ&#= 65203;ﺎﻧﺪ.ﮐﻪ ﺭﻭﺡ ﮐﺎﻣﻞ ﺷﺎ&= #65259;ﺪﻋﺮﺵ ﺭﺣﻤﺎﻥ،ﻫﻔﺖ = 5259;ﺰﺍﺭ ﺳﺎﻝ ﺩﻳﮕﺮ،ﺭ= 5183;ﻌﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺩﺭ ﺟﻬﺎﻥ ﺧ= ﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﮔﺮﭼﻪ ﺍ= ﻳﻦ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245;،ﭼﻮﻥ ﻟﺤظ] اﻯ ﺑﮕﺬﺭ&#= 65193;.ﻣﺎﻧﻨﺪ ﮐﺴﻰ ﮐﻪ ﺧﻮﺍﺏ = ﺍﺳﺖ ﻭﻣﺮﻭﺭﺯﻣﺎﻥ &#= 65197;ﺍ ﺍﺣﺴﺎس ﻧﺪﺍﺭ= 5193; .<o:p></o:p> = 5193;ﺭ ﻣﻄﺎﻟﻌﺎﺕ ﺧﻮ&#= 65193; ﺍﺯﺁثاﺭ ﻓﻠﺎA= 203;فه ﻮﻧﻴﺰ ﺩﺭ ﺗﺮﺟ&= #65252;ﻪ ﻫﺎﻯ ﻏﻴﺮ ﻣﺘﺨ&= #65212;ّﺼﻴﻦ ﺍﺯ ﺁثاﺭ ﺃﻧﺒ= 5268;ﺎ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ،ﺩﺭ ﺑﺎﺭﻩ ﻫﺪﻑ ﺍﻟ&= #65260;ﻰ ﻭﺭﺍﻩ ﺭﺳﻴﺪﻥ &= #65169;ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺭﺍ ﺑﻨ&= #65166;ﺩﺭﺳﺘﻰ ﺗﺮﺟﻤﻪ ﻣﻴﮑﻨ&#= 65256;ﺪ ﻭﺯﻣﺎﻧﻬﺎﻯ ﺩ&#= 65197;ﺍﺯ ﻭﻧﺴﻠﻬﺎﻟﻰ ﻓ&#= 65198;ﺍﻭﺍﻥ ﺭﺍ ﮔﻤﺮﺍه ﻤﻴ&#= 65256;ﻤﺎﻳﻨﺪ.ﻭ ﺍﻳﻨﺎﻥ ﺧﻠﻂ ﻋ&= #65184;ﻴﺒﻰ ﺑﻴﻦ ﮐﺎﺭﻫﺎﻯ &= #65197;ﻭﺍﻥ ﻭﺟﺎﻥ،ﻭ ﻧﻔس = 5261;ﺭﻭﺡ،ﻳﺎ ﻣﻔﻬﻮﻡ ﺫﻫﻦ ﻭ = ﻋﻘﻞ ﺑﮑﺎﺭ ﻣﻴﺒﺮﻧ&#= 65194;.ﻭﮐﺎﺭﺑﺮﺩ ﺧﻮﺩﺭﺍ ﺁﻧﮕﺎ&#= 1607; ﺬﻫﻦ ﻳﺎ ﺩﺭ ﻧﺎ= ﺧﻮﺩﺁﮔﺎه ﺮﻭﺍﻥ،ﺑﻬﻤﻪ = 5251;ﺮﺍﺣﻞ ﺁﻥ ﺑﺮﺍﻯ ﻣﺎ ﺩ= ﺭ ﺗﺤﻘﻴﻖ ﺧﻮﺩ ﺍ&= #65199; ﻣﮑﺎﻧﻴﺰﻡ ﻓﮑ&#= 65198; ﻭﺭﺃﻯ ﻭﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺧﻮﺩ، ﺑﺎﻳﺪ ﺩ&#= 65197; ﻧﻈﺮ ﺟﺪّﻯ ﺑﮕ&#= 65268;ﺮﻳﻢ.ﺭﺳﻴﺪﻥ ﺑﮑﻤﺎﻝ ﺭﻭﺣﻰ&#= 1548;ﻣﺎﻧﻨﺪ ﺭﺳﻴﺪﻥ ﻧﺎﺑﻴ&#= 65256;ﺎﺋﻰ ﺑﭽﺸﻤﻰ ﺑﻴﻨﺎ &= #65251;ﻴﺒﺎﺷﺪ. ﻧﻈﺮﻳّﺎﺕ ﻧﻔ= 587; ﻧﺰﺩ ﻓﻠﺎﺳﻔﻪ&#= 1548;ﮐﻪ ﺳﺮﺍﺳﺮ ﻣﺎﺩﻯ&#= 1548;ﻭ ﻏﻴﺮ ﺍﺯ ﺁﻥ ﺍﺳ= ﺖ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺍﺯ ﻧﻔس ﻗﺎﺑﻞ &= #65175;ﺒﺪﻳﻞ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65251;ﻴﮕﻮﻳﻨﺪ.ﻭﻣA= 166; ﺑﺮﺳﺒﻴﻞ ﺷﻨﺎ&#= 65191;ﺖ ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ،ﺍﺯ ﻓﻠﺴﻔﻪ ﻓﻴﺰﻳ&#= 65242; ﻳﺎﺩ ﻣﻴﮑﻨﻴﻢ.&= #65175;ﺎ ﺗﺎﺭﻳﮑﻰ ﺭﺍ ﻧ&= #65208;ﻨﺎﺳﻴﻢ،ﻣﻌʌ= 56;ﻰ ﺭﻭﺷﻨﺎﺋﻰ ﺭﺍ &= #65255;ﻤﻴﺪﺍﻧﻴﻢ.ﻳ= 5166; ﺑﺎﻟﻌﮑس ﺍﻧﺴ= 5166;ﻧﻬﺎ ﺍﺯ ﻃﻔﻮﻟﻴّﺖ &#= 65169;ﺎ ﻋﻘﺎﻳﺪ ﻭﺍﻟﺪ&#= 65267;ﻦ ﮐﻪ ﻧﺴﻞ ﻗﺪﻳﻢ = ﺗﺮﻯ ﺍﺯ ﺗﮑﺎﻣﻞ ﻓﮑ&= #65198;ﻯ ﻫﺴﺘﻨﺪ، ﻭ ﺩﺭ &= #65183;ﺎﻣﻌﻪ ﻧﻴﺰ ﮐﻪ ﺍﮐثر= 5267;ّﺖ ﺁﻧﻬﺎ ﻋﻘﺐ ﻣﺎ&= #65255;ﺪﻩ، ﺩﺭ ﺳﻠﺴﻠﻪ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺭﻭﺣﻰ ﻭ ﻋﻘﻠﻰ&= #1548; ﻭ ﺣﺘﻰ ﺩﺭ ﺫﻫﻦ= ﻣﻴﺒﺎﺷﻨﺪ ﻟﺎ ﺟﺮﻡ ﺩﺭ ﺟﻮ= ﺍﻧﻰ ﭘﻴﺮﻭ ﺍﻓﮑﺎﺭ &= #65235;ﻴﺰﻳﮑﻰ ﺷﺎﻳﺴﺘﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻫﺴﺘﻨﺪ.ﻭ ﺩﻋﻮ&= #65173; ﺁﻧﻬﺎ ﺑﺎﻓﮑﺎ&#= 65197; ﻣﺘﺎﻓﻴﺰﻳﻚ ﺷ&#= 65166;ﻳﺴﺘﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﺭﻭﺡ ﺧ&= #65262;ﺩ،ﺑﺎ ﻣﺨﺎﻟﻔﺖ ﻭ ﺣﻴ&= #65198;ﺕ ﻭ ﺗﻌﺠّﺐ ﺭﻭﺑ&#= 65198;ﻭ ﻣﻴﺸﻮﺩ. ﻭ ﺍﮔﺮ= ﭘﺬﻳﺮﺵ ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻨﺪ،ﺳﺨﺘﻰ ﻃﻰ ﻃﺮﻳﻖ ﻭﺳﻔ&= #65198;ﻫﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ،A= 169;ﺴﻮی ﺨﺪﺍ ﻭﺩﺭ ﺧﺪﺍ = ﻭﺑﺮﺍﻯ ﺧﺪﺍ ﻭ ﺍﺯ ﺧﺪﺍ= ﺑﺨﻠﻖ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ.ﮐﻪ ﻳﺎ ﺗﻦ ﺑﺴﻠﻮﻙ = ﺍﻟﻬﻰ ﻧﻤﻴﺪﻫﻨﺪ، ﻭ &#= 65267;ﺎ ﺳﻠﻮﻙ ﺗﺰﮐﻴﻪ &= #65255;ﻤﻴﮑﻨﻨﺪ، ﻭ ﻳﺎ ﺑﺎ ﮐﻢ ﮐﺎ= ;ﺭﻯ ﻭﮐﻨﺪﻯ ﭘﻴﺶ ﻣ&= #65268;ﺮﻭﻧﺪ،ﮐﻪ ﻋﻤﺮ ﺁﻧﻬﺎ ﺗﻤ&= #65166;ﻡ </spa= n>ﻣﻴﺸﻮﺩ،ﻭﻟ= ;ﻰ ﻫﻨﻮﺯ ﺑﺸﻬﻮﺩ &= #65255;ﻬﺎئی ﻨﺮﺳﻴﺪه اﻧﺪ. که اﻳﻨﺎن ﭙس = 5;ﺯ ﻣﺮﮒ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﻧﺪﺍﺭﻧﺪ،ﻭﻟA= 264; ﺩﺭﻓﺼﻞ ﻭﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺑﻬﺘﺮﻯ ﺩﺭﺻﻔ&#= 65166;ﺕ،ﻣﺠﺪﺩﺍ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﻧﺪ،ﺗﺎ ﺑﻘﻴّﻪ ﺭﺍﻩ ﺭ&#= 65165; ﺩﻧﺒﺎﻝ ﮐﻨﻨﺪ.&= #65193;ﺭﺁﻥ ﺻﻮﺭﺕ ﻫﻨﻮﺯ ﻋ&= #65196;ﺍﺏ ﺯﻧﺪﮔﻰ ﻫﺴﺖ.ﮐ&= #65258; ﻣﺎﻫﻢ ﺁﻧﺮﺍ ﺩ&= #65197;ﻙ ﻣﻴﮑﻨﻢ.ﻭﻧﻴﺰ &= #65191;ﻄﺮﺑﺰﺭﮒ ﺍﺟﺘﻨﺎب اﺯﺳA= 248;ﻮﻙ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ.ﺁﻧﮕﺎﻩ ﻫﺮﭼﻪ ﺩﺭ ﭼﻨﺪ&= #65267;ﻦ ﺗﻮﻟﺪ ﺳﺎﺧته = 575;ﻧﺪ ﺧﻨثی ﻭﺑﺎﻃﻞ = 5261;ﻣﻌﺪﻭﻡ ﻣﻴﮕﺮﺩﺩ.ﺯﻳﺮ&#= 65165; ﺑﻘﻬﻘﺮﺍﻯ ﻧﻮ&#= 65227;ﻰ ﻣﺠﺪﺩ ﻣﻴﺮﻭﻧ&#= 65194;،ﺗﺎﺩﺭ ﺑﺸﺮﻳّﺖ ﻣﺠﺪ= 5193;ﻯ،ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65197;ﺍ ﺑﺎ ﺳﺨﺘﻰ ﺁﻥ ﻃ= ﻰ ﮐﻨﻨﺪ.ﮐﻪ ﺣﺘﻤ&= #65166; ﺧﻮﺍﻫﺪ ﮐﺮﺩ.ﮔ&= #65198;ﭼﻪ ﺻﺪﻫﺎ ﺑﺎﺭ ﮐﺎ&= #65197;ﻣﺎﻫﺎﻯ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺷﻮﻧﺪ.ﮐﻪ ﺑﺎﻳﺪ ﻓﺮﻣﺎﻥ &= #65155;ﺯﻟﻰ ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧ&#= 65194;،ﺩﺭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺭﺍ ﺍﮐﻨﻮﻥ ﺩﺭ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴﺰ ﺍﺟ&= #65198;ﺍ ﮐﻨﻨﺪ. ﻭ ﺑﺎﻳﻦ= ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩ،ﺩﺭ ﻗﺎﺋ= 5250; ﺭﻭﺡ ﺍﻟﻘﺪس ﻳ&#= 65166; ﺭﻭﺡ ﺍﻟﺄﻣﻴﻦ &= #65267;ﺎ ﺟﺒﺮﺋﻴﻞ ﺑﺮﺳ&#= 65256;ﺪ،ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;.ﻭﻫﻨﻮﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺷﻬ&= #65262;ﺩﻫﺎ ﻭﺗﺠﻠّﻴﺎﺕ ﻭ &#= 65165;ﺭﺑﺎب نوﻉ ﺑﺎﻟﺎﺗﺮ = 4380;ﻮﻥ ﺭﺣﻤﺎن ﺪﺭﭘﻴ= 5208;ﺮﻭﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻫ&= #65204;ﺖ.ﺗﺎ ﻓﺮﺿﺎ ﺑﺎﻳﺪﺁ&#= 65245; ﮐﻤﺎﻝ ﻣﻄﻠﻖ ﺭ&= #65167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ </spa= n>ﺭﺳﻴﺪ.ﮐﻪ ﺗA= 166;ﺯﻩ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻟ&= #65260;ﻰ ﺍﻟﻠﻪ،ﻏﻴﺮ ﺍ= 5199; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻫ&= #65262;،ﺩﺭ ﻋﻤّاء ﻭ ﺑﻴﺮA= 261;ﻥ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﻫ&= #65204;ﺘﻰ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﺍﻟﻠﻪ ﺧﻮﺩ ﺻﺎ&= #65193;ﺭ ﺍﻭﻝ ﺧﺪﺍﻭﻧﺪ &= #65259;ﻮ ﺩﺭ ﻫﺎﻫﻮﺕ،ﺩ= 5197; ﻋﺎﻟﻢ ﻭﺟﻮﺩﻯ &= #65227;ﺪﻡ ﻣﺎ ﺳﻮﺍﻩ ﺩﺭ ﺍ= ﺳﻢ ﺍﻟﺒﺎﻃﻦ ﻭ ﺍﻟ&= #65192;ﺎﺭﺝ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗ= ﻮﺻﻴﻒ ﻟﺎ ﺑﺸﺮﻁ ﺩﺍﺭ&= #65193;.ﻭﻟﻰ ﺍﻟﻠﻪ ﺗﻮﺻﻴﻒ &= #65165;ﻟﺪﺍﺧﻞ ﻫﺴﺘﻰ ﻭ ﺍﻟﻈﺎ&= #65259;ﺮ ﻭﺗﻮﺻﻴﻒ ﺑﺸﺮ&#= 65217; ﻟﺎ ﻣﻴﺸﻮﺩ.ﻭﻣ&= #65166;ﻫﻴّﺖ ﻭﺟﻮﺩﻯ ﺷﺒﻪ ﻋ&= #65194;ﻡ ﺩﺭ ﻟﺎﻫﻮﺕ ﺩﺍ&= #65197;ﺩ. <o:p></o:p> = 5255;ﻈﺮﻳّﺎﺕ ﻓﻠﺎﺳﻔﻪ ﺩﺭ ﺑ&= #65166;ﺭﻩ ﻧﻔس ﮐﻪ ﺑﻴﺸﺘ&#= 65198; ﺑﺎ ﺫﻫﻦ ﻭ ﻋﻘﻞ= ﻣﺨﻠﻮﻁ ﻣﻴﮑﻨﻨﺪ، ﺩﻭ &#= 64404;ﺮﻭﻩ ﻋﻤﺪﻩ ﺍﺳﺖ . ﮔﺮ= ;ﻭﻩ ﺍﺻﻠﻰ وﻣﺮﮐﺰ= 5263; ﻫﻴﻮﻡ ﻭﮔﺮﻭﻩ &= #65247;ﺎ ﻣﺮﮐﺰﻯ ﻳﺎ ﻓﺮ&= #65227;ﻰ ﺩﺍﺗﺴﻮﻥ. ﻧﻈﺮ&= #65267;ﻪ ﻫﻴﻮﻡ ﻣﻴﮕﻮﻳ&#= 65194;، ﮐﻪ ﻧﻔس ﻭﺭﻭﺍ&#= 65253;،ﺍﻟﺒﺘﻪ ﺷﺎﻣﻞ ﺫﻫﻦ ﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻭﺭﻭﺍﻥ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﺗﻨﻬ&#= 65166; ﺍﺯ ﻣﺠﻤﻮعه هائی ﺍﺯ ﺍﺩﺭʋ= 65;ﮐﺎﺕ ﺣﺴّﻰ ﺍﺳﺖ.ﻳﺎ &= #65251;ﻴﺨﻮﺍﻫﺪ ﺑﮕﻮﻳﺪ،ﺍﺯ ﺗ= 5262;ﺩه اﻯ ﺍﺯ ﺗﺮﺍﮐﻤ&#= 65166;ﺕ ﻭﺳﻮﺍﺑﻖ ﺣﺴّ= 5264; ﻗﺒﻠﻰ،ﺑﺎ ﺍﺳ= 5176;ﻔﺎﺩﻩ ﺍﺯ ﻣﺤﺴﻮﺳﺎﺕ &= #65235;ﻌلی اﺳﺖ. ﻫﻴﻮﻡ ﺍﻳ&= #65194;ﻩ ﻋﻘﻞ ﺭﺍ ﺑﮑﺎﺭ = ﻣﻴﺒﺮﺩ،ﮔﺮﭼA= 258; ﻣﻨﮑﺮ ﻭﺟﻮﺩﺵ &= #65255;ﻴﺰ ﻫﺴﺖ.ﺩﺭ ﻭﺍﻗﻊ = ﻋﻘﻞ ﻏﻴﺮ ﺍﺯ ﻋﻠﻢ ﻭ= ﻣﺤﺴﻮﺳﺎﺕ ﺍﺳﺖ.ﻋﻘﻞ ﻗﺪﺭ&= #65173; ﺍﺩﺭﺍﻙ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﮊﻧﺘﻴﻚ &#= 65197;ﻭﺣﻰ ﺍﻭ ﺍﺳﺖ ﮐﻪ ﭼﻪ= ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻭﻧﻮ&#= 65227;ﻰ ﺩﺍﺭﻧﺪ. ﺍﻧﺴﺎ&= #65255;ﻬﺎ ﻫﺰﺍﺭﺍﻥ ﻓﺼﻞ &= #65255;ﻮﻋﻰ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻫﻴ&= #64379; ﺩﻭ ﻧﻔﺮﻯ ﻣﺎﻧ&= #65256;ﺪﻫﻢ ﻧﻴﺴﺘﻨﺪ.ﮔﺮﭼ&#= 65258; ﻧﺰﺩﻳﻚ ﺑﻬﻢ ﺑ&= #65166;ﺷﻨﺪ.ﻭﻟﻰ ﻓﻮﺭﺍ ﺍﺯ ﻫﻢ ﺟ= ﺪﺍ ﺷﺪن هستند.ﻋﻘ= ;ﻞ ﺭﺍ ﺑﺎﻳﺪ ﻫﻤﺎ&= #65253; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻧﺴﺎن ﺪﺍﻧﺴ= 5174;،ﮐﻪ ﻫﻢ ﺑﻨﺤﻮﻯ ﺩﺍ&= #65197;ﻧﺪ،ﮐﻪ ﺳﻮﺍﺑﻖ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﺗﺤﺖ ﺟﻤﺎ&= #65193;ﻯ ﻭ ﺟﻤﺎﺩﻯ ﻭﮔﻴ&= #65166;ﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ= 5251;ﺮﺍﺗﺐ ﭘﻴﺸﻴﻦ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮی ﺮﺍ ﺩﺍﺭ&#= 65193;. ﻭ ﭼﻮﻥ ﺑﻤﻮﺟﺐ = ﻧﻈﺮﻳﻪ ﻋﺮﻓﺎﻧﻰ ﻭﺍﻟ&#= 65260;ﻰ ﺍﻧﺒﻴﺎ ﻭ ﺍﻭﻟ&= #65268;ﺎ،ﺍﮔﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﺷ&#= 65194;ﻩ ﺑﺎﺷﺪ،ﻭ ﻋﻤﻠ= 5268;ﺎﺕ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﺻﻔﺎﺕ ﺩﺳﺖ ﺩﺍ&= #65193;ﻩ ﺑﺎﺷﺪ، ﺑﻤﺮﺍ= 5175;ﺒﻰ ﺍﺯ ﺗﻌﺎﻟﻰ ﻣﻘ&= #65166;ﻡ ﺭﻭﺣﻰ ﺍﺯ ﻧﻈﺮ = ﺍﻟﻬﻰ،ﺩﺭ ﻣﺎﻭﺭﺍﻯ ﺩﺭﻙ &= #65251;ﺎ،ﻭﺣﺘﻰ ﻭﺟﻮﺩ ﺟﺴﻤﻰ ﻭ&= #65195;ﻫﻨﻰ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﻣﺎ ﻗﺮﺍﺭﺩﺍﺭ&#= 65193;.ﺁﻧﮕﺎﻩ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﻯ ﺗﺮﻯ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﺪ.ﻭﺍﮔﺮ ﮐﺴﻰ ﺑﭽﻨﺎﻥ ﺗ&= #65200;ﮐﻴﻪ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ ﺑﺎ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﻙ = ﻧﭙﺮﺩﺍﺯﺩ، ﻫﻤﺎﻥ ﻋﻘﻞ ﺟﺰ&= #65163;ﻰ ﻭ ﺿﻌﻴﻒ ﻣﻨﺎﺳ&= #65168; ﻣﻘﺎﻡ ﻓﺼﻞ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ نیز ﺍﺯﺩﺳت ﻤʌ= 68;ﺪﻫﺪ. ﮐﻪ ﺷﺄﻥ ﻭﻣﻘﺎ&= #65249; ﻫﺮﮐس هماﻥ ﻭʌ= 15;ﻌﻴّﺖ ﮊﻧﺘﻴﻚ ﻭﺟﻮﺩ &= #65227;ﻘﻞ ﻣﺮﺑﻮﻃﻪ ﺑﺎﺷ&#= 65194;.ﺁﻧﮕﺎﻩ ﻋﻘﻞ ﺗﺄثیرﺍʋ= 73; ﺧﻮﺩﺭﺍ ﺩﺭ ﺫﻫﻦ ﻭﺟﺴﻢ = ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﮐﻪ ﭼﻪ = ﺭﻓﺘﺎﺭﻭ ﮔﻔﺘﺎﺭ ﻭ ﭘﻨﺪ&= #65165;ﺭ ﻭﮐﺮﺩﺍﺭﻯ ﺻﻮ&#= 65197;ﺕ ﻣﻴﮕﻴﺮﺩ. ﻫﻴﻮ&= #65249; ﺑﺪﺭﺳﺘﻰ ﺍﺯ ﺍ&= #65267;ﻦ ﻋﻘﻞ ﻣﻴﮕﻮﻳﺪ&#= 1548;ﮐﻪ ﺗﺮﺍﮐم اﺩﺭﺍ@= 400;ﺎت ﻘﺒﻠﻰ ﺍﺳﺖ،ک= 07; ﻤﺎ ﺍﺯﻧﺘﺎﻳﺞ ﺗﮑ&#= 65166;ﻣﻠﺎت ﺮﻭﺣﻰ ﺗﻮﻟﺪﺍ&#= 1578; ﭙﻴﺸﻴﻦ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ. ﻭﺩﺭﺗﻮﻟﺪ ﻓﻌ&#= 65248;ﻰ ﻳﺎﻓﺘﻪ ﺍﺳﺖ.ﺍ&= #65251;ﺎ ﺍﻳﻨﮑﻪ ﻣﻨﮑﺮ &= #65227;ﻘل اﺳﺖ،ﺩﺭﻭﺍﻗʌ= 26; ﻣﺎﺩﻯ ﻓﮑﺮ ﻣﻴﮑﻨﺪ ﻭ&= #65165;ﺯﻋﻘﻞ ﻟﻮّﺍﻣﻪ،ﭼﻪ A= 197;ﺳﺪ ﺍﺯ ﻋﻘﻞ ﮐﻠّﻰ &= #65165;ﻟﻬﻰ،ﮐﻪ ﮐﺴﻰ ﺁﻧﺮﺍ ﻧﺪ&= #65165;ﺭﺩ،ﻣﮕﺮ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭﺳﻠﻮﻙ ﺍﻟﻬﻰ &= #65193;ﺭ ﺷﺶ ﻣﮑﺘﺐ ﻭﻟﺎ&= #65267;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;. ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ ﺑﻌﻘﻞ &= #64400;ﻞ ﺁﻧﻬﻢ،ﺩﺭ ﺳﻄ= 5186; ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﺳﻴﺪه اﻧﺪ،ʄ= 00;ﻪ ﺍﺻﻄﻠﺎﺣﺎﺕ ﺍ&#= 65247;ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭﺍﻟﻬ= 5264; ﺩﺍﺭﻧﺪ.ﻭﺍﺑﺪ&#= 65165;ﻋﺎت عقلی ﻭﻓﮑﺮی ا= ;ﺭﺍئه ﻤﻴﺪﻫﺪ. ﮔ᥷= 8;ﭼﻪ ﺍﺑﺪﺍﻋﺎﺕ ﺗﮑ&#= 65256;ﻴﺒکی ﻧﺪﺍﻧﺴته ﻤﺘA= 192;ﺼﺼﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺍﻟ&= #65260;ﻰ ﺩﺍﺭﻧﺪ .و ﻫﻴﻮ&= #65249; ﺍﺯ ﻓﮑﺮ ﮐﻠّﻰ &= #65261; ﺷﺄﻥ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻠﻰ ﻫﺮﮐس ﻣﻴﮕﻮﻳ= 5194;.ﻭﻧﻈﺮﻳﻪ ﺍﻭ ﻗﺎﻧﻊ ﮐﻨﻨ&= #65194;ﻩ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺯ ﺍﮐﺘﺴﺎﺑﺎ&#= 65173; ﻣﺎﺩﻯ ﻭﺫﻫﻨﻰ&#= 1548;ﺍﮐﺘﺴﺎﺑﺎﺕ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﻧﻴﺰ ﻫﺴﺖ.ﮐﻪ ﻫﺮﮐﺴ&= #65264; ﻧﺪﺍﺭﺩ.ﻣﮕﺮ ﺩ&= #65261;ﺭه ﻫﺎﻯ ﺗﻘﻮﻳﺖ ﮐ&= #65256;ﻨﺪﻩ ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﺧ&= #65262;ﺩﺭﺍ،ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺎﻟﺎﺗﺮ،ﺑﻤA= 262;ﺟﺐ ﻧﻈﺮﻳﻪ ﺍﻳﻦ ﻧ&= #65262;ﻳﺴﻨﺪﻩ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ &= #65169;ﺎﺷﺪ. ﻓﮑﺮ ﮐﻠّﻰ ﻫﻴ&#= 65262;ﻡ ﺑﺎﺯ ﻫﻤﺎﻥ ﻓﮑ&= #65198; ﺟﺰﺋﻰ ﺑﺎ ﻋﻘﻞ = ﺟﺰﺋﻰ ﺍﺳﺖ.ﮐﻪ ﺧﻠﺎص&#= 1607; اﻯ ﺍﺯ ﻫﻤﺎﻥ ﺗ&= #65198;ﺍﮐﻤﺎﺕ ﺑﺎﺷﺪ ﻭ ﺑﺎ ﭼﻨ= ﻴﻦ ﻧﻈﺮیه اﻯ،ﺍ᥽= 1;ﮑﺎﻥ ﺍﺳﺘﺪﻟﺎﻝ ﺭﺍ &= #65251;ﺤﺎﻝ ﻣﻴﮑﻨﺪ ﻭ ﺍﺯ ﺍ= ﺳﺘﺪﻟﺎﻝ ﻣﻨﻄﻘﻰ ﻭ ﺑﻴﺎ&= #65255;ﻰ ﺻﺤﺒﺖ ﻧﻤﻰ ﮐﻨ&= #65250;.ﺑﻠﮑﻪ ﺍﺯ ﺩﻟﺎﻟﺖ ﻭﻫ&= #65194;ﺍﻳﺖ ﻭ ﺁﺷﻨﺎ ﺷﺪﻥ ﺑ= ﺎﻣﻮﺭ ﻏﻴﺒﻰ ﻧﺪﺍﻧﺴ&#= 65176;ﻪ ﻭﺷﺨﺼﺎ ﻣﻴﮕﻮ&#= 65267;ﻢ.ﻳﻌﻨﻰ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﻭ = ﻫﻤﻪ ﻧﻈﺮﻳّﺎﺕ ﻣﺎ= 5193;ﻯ،ﮔﺮﭼﻪ ﺣﺘﻰ ﻣﻔﻬﻮﻡ ﺑ&= #65204;ﻴﺎﺭ ﺑﺎﺷﺪ،ﻭﻣﻔﻴA= 194; ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻫﻢ ﺑﺎﺷ&= #65194; ﻭ ﺑﺎ ﺭﻭﺍﻧﮑﺎ&= #65261;ﺍﻥ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65268;ﻤﺎﺭﺍﻥ ﻋﻘﻠﻰ ﻭ ﻓﮑﺮﻯ = ﺭﺍ ﺗﺎ ﺣﺪﻭﺩﻯ ﺷﻔ&= #65166; ﺑﺪﻫﻨﺪ،ﻭﻟﻰ = 5259;ﺮﮔﺰ ﻣﺎﺭﺍ ﺩﻟﺎﻟﺖ &= #65169;ﺎﻣﻮﺭ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ&#= 65169;ﺮﺗﺮﻮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻤ&= #65264; ﮐﻨﺪ.ﺍﻟﺒﺘﻪ ﮐ&= #65204;ﻰ ﮐﻪ ﺧﺒﺮ ﺍﺯ ﻣﺮ= ﺍﺣﻞ ﻭﺟﻮﺩﻯ ﺩﻳﮕﺮ &= #65169;ﺮﺗﺮﻯ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;، ﺣﻖ ﺩﺍﺭﺩ ﮐﻪ ﻣ= ﻨﮑﺮ ﺷﻮﺩ.ﻭﺍﮔﺮ ﺭﻓ&= #65174; ﻭ ﺁﻥ ﻋﻮﺍﻡ ﺭﺍ= ﺷﻨﺎﺧﺖ ﻭﺗﻘﻮﻳﺖ ﻣﻘﺎ&#= 65249; ﻋﻘﻠﻰ ﻭﺭﻭﺣﻰ &= #65191;ﻮﺩ ﮐﺮﺩ،ﺁﻧﮕﺎﻩ = 5169;ﺎﻓﮑﺎﺭ ﭘﻴﺸﻴﻦ ﺧﻮﺩﺵ &= #65207;ﺮﻣﻨﺪﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﻧﺴﺎﻧﻬﺎ ﻣﺪﺍﻡ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﻗﺪﺭﺗﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﺑﺎ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﺑﺎﻟﺎ ﻣﻴﺮﻭﻧ&#= 65194;.ﻭ </spa= n>ﻫﺮ ﻟﺤﻈﻪ ﺷA= 198;ﻣﻨﺪﻩ ﻟﺤﻈﺎﺕ ﻗﺒﻠﻰ &= #65191;ﻮﺩ ﻣﻴﮕﺮﺩﻧﺪ.ﻭﺍ&#= 65267;ﻦ ﻋﻴﺐ ﻧﻴﺴﺖ، ﮐ&#= 65258; ﺍﻧﺴﺎﻧﻬﺎﻯ ﺧ&#= 65262;ﺩﺧﻮﺍﻩ ﻭﺧﻮﺩﭘﺴﻨﺪ،A= 255;ﻤﻰ ﺧﻮﺍﻫﺪ ﺷﺮﻣﻨ&#= 65194;ﻩ ﮔﺬﺷﺘﻪ ﺟﻬﺎﻟ&#= 65174; ﻭ ﮐﻮﺩﮐﻰ،ﻭ ﺣ&#= 65176;ﻰ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﺷﻮ&= #65255;ﺪ .<o:p></o:p> = 4344;س ﺑﺎ ﻫﻴﻮﻡ ﻧﻤﻰ = ﺗﻮﺍﻥ ﻧﻮﺁﻭﺭﻯ ﺩﺍﺷ&#= 65174;.ﺑﺮﺧﻰ ﺗﺼﻮﺭ ﻣﻰ ﮐﻨﻨ&= #65194;،ﮐﻪ ﻣﻘﺪﻣﺎﺕ ﻳﻚ ﭼ&= #65256;ﻴﻦ ﻧﻈﺮﻯ ﺿﻤﻦ ﺧﻮ&= #65193;،ﻧﺘﺎﻳﺞ ﺟﺪﻳﺪ ﺍﺑﺪﺍﻋ&#= 65264; ﺭﺍ ﺑﻬﻤﺮﺍﻩ ﺩ&= #65165;ﺭﺩ.ﺍﮔﺮ ﭼﻨﻴﻦ ﺑﻮﺩ ﻫﺮ&= #64400;س ﻣﻴﺘﻮﺍﻧﺴﺖ ﭼ&#= 65256;ﺎﻥ ﮐﻨﺪ.ﻭﻟﻰ ﺗﻨﻬ&= #65166; ﺑﺮﺧﻰ ﭼﻨﻴﻦ ﺍ&= #65169;ﺪﺍﻋﺎﺕ ﻭﻧﺘﺎﻳﺞ ﺟﺪﻳ&#= 65194; ﻭﻧﻮﺁﻭﺭﻯ ﺭﺍ&#= 65193;ﺍﺭﻧﺪ.ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺳﺎ&= #65191;ﺘﻤﺎﻥ ﺭﻭﺣﻰ ﺧﻮﺩ ﻭﺑ&= #65198;ﺣﺴﺐ ﺩﺭﺟﻪ ﭘﺎﮐﻰ ﺭ&= #65261;ﺍﻥ ﺍﺯ ﻋﻘﺪه ﻫﺎ ﻭ&= #64400;ﻤﺒﻮﺩﻫﺎ ﻭﻣﻔﺎﺳﺪ ﻭﻣﻌ&#= 65166;ﻳﺐ،ﮐﻪ ﺍﮐثرﻳّﺖ ﺃﻧʋ= 70;ﻮﻩ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻧﺴﺎﻧﻬﺎ ﻗﺮﻳﺐ ﺑﺎﺗﻔﺎ&#= 65237; ﺩﺭ ﺳﻄﻮﺡ ﺣﻘﻴ&= #65198; ﻫﺴﺘﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﺑﺎ ﭘﺎﮐﺴﺎﺯﻯ &= #65197;ﻭﺍﻥ ﺩﺭ ﺳﻠﻮﻙ ﻭﺗﺨ&= #65248;ﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺳﻠﻮ&#= 64400;ﻰ ﺑﺮﻫﺒﺮﻯ ﭘﻴﺮ &= #64400;ﺎﻣﻠﻰ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548;ﮐﻪ ﭘس ﺍﺯ ﺗﺮﻙ ﮔﺬ&= #65207;ﺘﻪ ﻫﺎ ﻭﺣﺘﻰ ﻧﺎﺩ&= #65267;ﺪﻩ ﮔﺮﻓﺘﻦ ﺍﻣﺮﻭ&#= 65199; ﺑﺸﺮﻯ ﺧﻮﺩ،ﻣ= 5268;ﺘﻮﺍﻧﻨﺪ ﺍﺯ ﻃﺮﻳﻖ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﺍﺑﺪﺍ= 5227;ﺎﺕ ﺟﺪﻳﺪﻯ ﺍﺯ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﮐﻪ ﺩﺍﺭﻧﺪ ﺑﮕ&= #65268;ﺮﻧﺪ.ﮐﻪ ﺩﻳﮕﺮﻯ ﺑﺎ ﻫﻤ&= #65166;ﻥ ﻣﻘﺪﻣﺎﺕ ﻭﺑﺎ &= #65259;ﺮ ﻧﻈﻢ ﺗﺎﺯه اﻯ &#= 65165;ﺯ ﻣﻘﺪﻣﺎﺕ ﺑﺎﺯ &= #65169;ﻨﺘﺎﻳﺞ ﻋﺎﻟﻰ ﻧﻤﻴﺮﺳ&#= 65256;ﺪ ﻭ ﺍﮔﺮ ﺑﺮﺳﻨﺪ = ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺳﻄﻮﺡ ﭘﺎﺋ&= #65268;ﻦ ﻭ ﻏﻴﺮ ﺍﺑﺪﺍﻋ&= #65264; ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #65193;ﻳﮕﺮﺍﻥ ﻧﻴﺰ ﻫﻤﻴﻦ ﻧﺘ&= #65166;ﻳﺞ ﻏﻴﺮ ﺍﺑﺪﺍﻋﻰ &= #65197;ﺍ ﮔﺮﻓته اﻧﺪ. ﭘ= 587; ﺧﻴﻠﻰ ﺯﻭﺩ ﺍﻋ&= #65176;ﺒﺎﺭ ﺧﻮﺩﺭﺍ ﺩﺭﺳﻄ&#= 65186; ﻋﻘﻞ ﺟﻤﻌﻰ ﻣﻨ&= #65166;ﺳﺐ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65261; ﻭﺟﺎﻣﻌﻪ ﻣﺘﻔ&#= 64401;ّﺮ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65194;. ﺷﺎﻳﺪ ʋ= 65;ﻳﺪﻩ ﮐﻠّﻰ ﻫﻴﻮﻡ ﺣ&#= 65194;ّ ﺃﮐثر ﻧﻤﺎﻳﺶ = 5165;ﺯ ﺣﺪّ ﺃﮐثر ﺟﺰA= 163;ﻴّﺎﺕ ﺗﺮﺍﮐﻤﺎﺕ ﺑﺎ&#= 65207;ﺪ. ﻭﻟﻰ ﻧﻪ ﺑﻴﺎﻥ = ﻫﻤﻪ ﺁﻧﻬﺎ ﺍﺳﺖ ﻭﻧ&= #65258; ﺍﻣﺮ ﺟﺪﻳﺪﻯ ﺣ&= #65166;ﺻﻞ ﻣﻴﮕﺮﺩﺩ.ﻣﮕﺮ &= #65165;ﻳﻨﮑﻪ ﭼﻨﺎﻥ ﻣﺠﻤﻮع= 607; هاﻯ ﺟﺰﺋﻰ، ﻭ = 5255;ﺤﻮﻩ ﻧﻈﺎﻡ ﺗﺮﺗﻴﺐ &= #65165;ﻳﻦ ﻣﻘﺪﻣﺎﺕ،ﻭﺳA= 268;ﻠﻪ ﻣﻨﺎﺳﺒﻰ ﺑﺮﺍ&#= 65263; ﺍﻟﻬﺎم ها ﺑﺎA= 207;ﺪ.ﻳﻌﻨﻰﻫﻤﺎ᥽= 3; ﺣﻘﺎﻳﻖ ﻭﺍﻓﮑ&#= 65166;ﺭ ﻋﺎﻟﻴﻪ ﮐﻪ ﻫﻨ&= #65262;ﺯ ﺩﺭ ﺳﻄﺢ &#= 65169;ﺸﺮﻯ ﺩﻳﺪﻩ ﻧﺸﺪﻩ ﺍ&= #65203;ﺖ. ﮔﺮﭼﻪ ﺍﻳﻦ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺑﺎﺯ ﺑﺎﻫﻢ ﺷﺒ&= #65166;ﻫﺖ ﻭﺍﻗﻌﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﺯﻳﺮﺍ ﺣﺘﻰ ﭘﺎﻙ ﺭﻭﺍ&= #65255;ﺎﻥ ﺳﻠﻮﮐﻰ،ﻭ ﺍﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﻳﮑﺴﺎA= 253; ﻓﮑﺮﻧﻤﻰ ﮐﻨﻨ&#= 65194;،ﭼﻮﻥ ﻳﮑﺴﺎﻥ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﺍﻟﻬﻰ ﻭﻟﺪﻧّ= 5264; ﻧﺪﺍﺭﻧﺪ ﮐﻪ ﻫ&= #65198;ﮐس ﻫم ﭽﻨﺎﻥ ﺩﺭ ﻓ&= #65212;ﻞ ﻧﻮﻋﻰ ﻣﻨﺎﺳب &#= 65236;ﻮق ﺒﺸﺮی ﺨﻮﺩ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﮐﻪ۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; <= span lang=3DAR-SA>ﻣﻴﺸﻮﻧﺪ. ﻭA= 175;ﻨﻬﺎ ﺭﻭﺡ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﺍﻣﺮﻭﺯ ﺷﺎﻫﺪ &= #65255;ﻮﺭ ﻗﺎﺋﻢ، ﻣﺒﻌﻮ= 579;اﻥ ﻭﺭﺟﻌﺖ ﮐﻨﻨﺪ&#= 64404;ﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.&= #65261; ﺑﺎﻳﺪ ﺍﻳﻦ ﺑﺎ&= #65261;ﺭ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻴﻢ،ﺍﮔﺮ ﺑﺮﺍﻯ ﺑﺎﻟﺎﺭ&#= 65235;ﺘﻦ ﺍﺯ ﻧﺮﺩﺑﺎن ﻮ&#= 65219;ﻰ ﻃﺮﻳﻖ ﺗﻌﺎﻟﻰ &= #65165;ﺯ ﭘﻠّﻪ ﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺭﺍ ﺩﺍﺷﺖ،ﺷﺎ= 5267;ﺪ ﺑﺘﻮﺍﻥ ﺩﻭﭘﻠ&#= 1617;ﻪ ﺭﺍ ﺑﺎﻫﻢ ﺑﺎﻟ&= #65166; ﺭﻓﺖ ﻭﻟﻰ ﻧﻤﻴ&= #65176;ﻮﺍﻥ ﭘﻠّﻪ ﻫﺎﻯ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺭﺍ ﻋﺒﻮﺭ ﺑﺪﻭ&= #65253; ﺗﺠﺮﺑﻪ ﮐﺮﺩ ﻭ&= #65169;ﺒﺎﻟﺎﻯ ﻧﺮﺩﺑﺎﻥ ﺭﺳﻴ&#= 65194;.<o:p></o:p> = 5193;ﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ = ﺭﻭﺍﻥ،ﻭ ﺣﺘﻰ ﺗﮑﺎﻣﻞ ﻧ&= #65262;ﻉ ﺣﻴﻮﺍﻧﻰ ﻭ ﺍﻧ&= #65204;ﺎﻧﻰ ﻭﻓﻮﻕ ﺑﺸﺮﻯ،= 5165;ﻳﻦ ﻧﺮﺩﺑﺎﻥ ﻫﺴﺖ &= #64400;ﻪ ﺑﺎﻳﺪ ﻳﮑﺎﻳﻚ &= #64344;ﻠّﻪ ﻫﺎ ﺭﺍ،ﺑﺪﻗّA= 174; ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻭ = ﺣﻔﺎﻇﺖ ﺑﺎﻟﺎ ﺭﻓﺖ.ﻭ ﭼ= ﻮﻥ ﭘﻠّﻪ ﻫﺎ ﺑﺴﻴ&#= 65166;ﺭ ﻭ ﻗﺎﺑﻞ ﺣسّﻭ &#= 65247;ﻤس ﺍﻧﺴﺎﻥ ﻧﻴﺴﺘ&#= 65256;ﺪ،ﻟﺬﺍ ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﺑﻬﺸﺘﻬᥴ= 6;ﻯ ﺍﻟﺒﺘﻪ ﻋﻘﻠﻰ &= #65261;ﻧﻮﻋﻰ ﻭ ﮐﻤﺎﻟﺎﺕ ﺍﻟ&= #65260;ﻰ ﺁﻧﻘﺪﺭ ﻓﺮﺍو= 5165;ﻥ ﻭﺩﻭﺭ ﺍﺯ ﻫﻢ ﻫ= ﺴﺘﻨﺪ،که ﺒﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺒﻬﺸﺖ ﺑﺮﺗﺮﻯ،ﭘﺎﻧA= 212;ﺪ ﺳﺎﻝ ﺭﺍه ﺒﺮﺍ&#= 65263; یک ﺳﻮﺍﺭﮐﺎﺭA= 248;ﺎﺯﻡ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻳ&= #1606; ﺒﺮﺍﻯ ﺑﻴﺎن ا= 5259;ﻤﻴّﺖ ﺗﻔﺎﻭﺕ ﻋﻈﻴﻢ &= #65259;ﺮﻣﻘﺎﻡ ﺑﻌﺪﻯ ﻧﺴﺒﺖ ﺑ&= #65252;ﻘﺎﻡ ﻗﺒﻠﻰ ﺍﺳﺖ.ﻭ ﻧ= ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﻨﺪ ﺩﺍﺷﺖ.ﻫﻤﺎﻥ ﮔ&= #65262;ﻧﻪ ﮐﻪ ﺗﻔﺎﻭﺕ ﻋﻘ&= #65246; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ = ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﻫ&= #65200;ﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻳﮑﻰ ﺩﺭ ﺻﺪ ﻣﺘ= ﺮﻯ ﺟﻨﮕﻞﺧﻮﺩ،ﻭA= 193;ﻳﮕﺮﻯ ﺩﺭﻓﻀﺎﻯ ﮐﺮﻩ &= #65199;ﻣﻴﻦ.ﮔﺮﭼﻪ ﻣﻨﻄﻘﺎ ﺍﻧﻮﺍ&#= 65225; ﻋﻈﻴﻢ ﺗﺮ ﺩﺭﭘ&= #65268;ﺶ ﻫﺴﺘﻨﺪ، ﻭ ﺑﻰ &= #65255;ﻬﺎﻳﺖ ﻣﻴﺒﺎﺷﻨﺪ،ﮐA= 258; ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎ&#= 65253; ﺭﺍ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﮔﺮﺩﺵ ﮐﻨﻨﺪ.ﻭ&= #65187;ﺘﻰ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﻭ ﺭﺣﻤﺘﻬﺎ ﻭ ﺩ= ﻫﺸﻬﺎﻯ ﺍﻭ ﭼﻨﺎﻥ ﻫﺴﺖ = ﮐﻪ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮒ &= #65197;ﺍ ﺧﻮﺍﻫﻨﺪ ﺁﻓﺮ&#= 65267;ﺪ.ﻭﻟﻰ ﺍﺯ ﺍﺭﻭﺍﺣﻰ ﮐ&= #65258; ﻗﺒﻠﺎ، ﺍﻧﻮﺍ= 5225; ﻗﺒﻠﻰ ﺭﺍ ﺩﺭﺣ&= #65194;ّ ﺍﻳﺪﺁﻝ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﺩﺭﻧﻮﻉ ﺧﻮﺩ ﺭ&= #65203;ﻴﺪﻩ ﺑﺎﺷﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﺍﺯ ﺧﻮﺷﻪﻫﺎﻯ &= #64400;ﻬﮑﺸﺎﻧﻰ ﻧﻴﺰ ﺗﻮﺍﻥ ﺭﻓ&= #65174; ﻭ ﺁﻣﺪ ﺩﺍﺷﺘﻪ = ﺑﺎﺷﻨﺪ.ﻭﭼﻨﺎ&#= 65253; ﺑﺎﺷﺪ ﮐﻪ ﺗﻮﺻ&= #65268;ﻒ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺑﮕﻔﺘﻪ ﭘﻴﺎﻣ&#= 65170;ﺮﺩﺍﺭﻧﺪ. ﻭﻳﺎ ﺁﻧﭽﻪ ﺩﺭ = ﻭﻫﻢ ﻧﻴﺰ ﻧﻴﺎﻳﺪ ﺧ&= #65262;ﺍﻫﻨﺪ ﺩﺍﺷﺖ،ﮐﻪ ﻣﻠ= 617;ﺎﻯ ﺭﻭﻣﻰ ﻣﻴﮕﻮﻳ&#= 65194;.ﭘس ﭘﻠّﻪ ﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﺭﺍ ﺑﺎﻳﺪ ﻫﻢ ﺍ= ﮐﻨﻮﻥ ﻃﻰ ﮐﺮﺩ.ﮐﻪ ﺗﻨ= ﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﻃﻰ ﮐ= ﺮﺩ ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸ= ﺮﻯ،ﻫﻔﺖ ﭘﻠّﻪ ﺷﻬﻮﺩﻯ &#= 65259;ﺴﺖ،ﮐﻪ ﺭﻭﺡ ﺳﺎﻟﻚ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺭؤﻳﺎ ﻣﻌﺮ&#= 65165;ﺟﻬﺎ ﻭ ﺩﻳﺪﺍﺭﻫﺎﻯ &= #65165;ﺯ ﺁﻳﻨﺪه ﻫﺎﻯ ﺧ&#= 65262;ﺩ ﺩﺍﺭﻧﺪ.ﮐﻪ ﭘس &= #65165;ﺯ ﺍﻳﻦ ﻫﻔﺖ ﭘﻠّ&#= 65258;، ﺗﺎﺯﻩ ﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺑﺮﺍﻯ = 5267;ﻚ ﺭﻭﺡ ﺍﻣﺮﻭﺯ ﺑ&= #65208;ﺮﻯ، ﻭﻟﻰ ﻣﻮﻓﻖ ﺩﺭ = ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﭘس ﺍﺯ ﺗ&= #65192;ﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻭ ﺗﺠ= ﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﻣﻴﺴّﺮ ﺧﻮﺍﻫ= 5194; ﺑﻮﺩ. ﺗﮑﺎﻣﻞ ﭼ= ﻮﻥ ﺧُﻢ ﺭﻧﮕﺮﺯﻯ &#= 65255;ﻴﺴﺖ،ﮐﻪ ﺩﺭ ﺁﻥ ﻏﻮﻃﻪ ﺧ= ﻮﺭﺩ ﻭ ﺭﻧﮓ ﺁﻧﺮﺍ ﻳ= ﺎﻓﺖ. ﺑﺎﻳﺪ (ﺭﻧﮓ ﻭ ﺑ= ;ﻘﻮﻝ ﻗﺮﺁﻥ،ﺻﺒﻐﻪ) &#= 65165;ﻟﻬﻰ ﺩﺭﻭﻥ ﻭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ &= #64344;ﺎﮐﺴﺎﺯﻯ ﮐﺮﺩ. ﺗﺎ ﺭﻧﮓﺍ= ﻟﻬﻰ ﭘﻴﺪﺍ ﮐﺮﺩ.ﮔﻮ&= #65163;ﻰ ﻣﺤﺼّﻞ ﮐﻮﺩﮐ= 5204;ﺘﺎﻥ، ﺍﺯ ﺩﺍﻧﺸﮕﺎﻩ &= #65261;ﭘﺰﺷﮑﻰ ﻭ ﺗﺨﺼﺼﻰ ﺳﺮ ﺩ= ﺭ ﻣﻴﺂﻭﺭﺩ. ﻣﮕﺮ = ﺗﻤﺎﻡ ﮐﻠﺎﺳﻬﺎﻯ ﻗﺒ&#= 65248;ﻰ ﻭ ﺭﻳﺎﺿﺘﻬﺎ ﻭ&= #65175;ﻤﺮﻳﻨﺎﺕ ﻭ ﺩﺍﻧﺴﺘﻨﻰ ﻫ&= #65166;ﻯ ﻟﺎﺯﻡ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﺩﺍﺩﻩ ﺑﺎﺷﺪ،= 5251;ﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺑﺎ ﻗﺒﻮﻝ = ﻧﻈﺮﻳﻪ ﻫﻴﻮﻡ،ﺩﻳﮕﺮ</sp= an> </spa= n>ﻫﻮﻳّﺘﻰ ﺑ᥷= 8;ﺍﻯ ﺷﺨﺺ ﻧﻤﻰ ﻣﺎﻧ&= #65194;.ﻳﺎ ﺍﮔﺮ ﻫﻮﻳّﺘﻰ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ،ﻫﻤﺎﻥ = 5251;ﺎﻫﻴّﺖ ﺁﻟﻮﺩﮔﻴﻬﺎﻯ &#= 65197;ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻭ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺍﺯ = ﻃﺮﻳﻖ ﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺯ&= #65169;ﺎﻥ ﺑﺎﺯﻯ،ﺭﻭﺗﻮA= 205; ﺁﻥ ﺁﻟﻮﺩﮔﻰ ﻫ&= #65166; ﮐﺮﺩ،ﻭ ﺑﻤﻌﺮ= 5213; ﺩﻳﺪ ﺩﻳﮕﺮﺍﻥ &= #65239;ﺮﺍﺭ ﺩﺍﺩ.ﮐﻪ ﺑﺴﻴﺎ&= #65197; ﻋﺎﻟﻢ ﺑﻰ ﻋﻠﻢ&= #1548;ﻭ ﺩﺍﻧﺎﻫﺎﻯ ﺟﺎ&#= 65259;ﻞ ﻭ ﻃﺎﻟﺢ ﻓﺎﺳﺪ = ﺭﻭﺍﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﺍﮔﺮ ﺩﺭﺧﻮﺩﻣ&#= 65166;ﻥ ﻧﻈﺮ ﮐﻨﻴﻢ،ﻭ &#= 65169;ﮕﺬﺷﺘﻪ ﺧﻮﺩﻣﺎﻥ ﺑﭙﺮ&#= 65193;ﺍﺯﻳﻢ، ﺍﻳﻦﺟﻌﻠﻰ ﺑﻮ&#= 65193;ﻥ ﻧﻤﺎﻳﺸﺎﺕ ﻇﺎ&#= 65259;ﺮﻯ ﻭ ﺭﻳﺎﮐﺎﺭﻯ ﺧ&= #65262;ﺩﺭﺍ ﺑﺎﻭﺭ ﻣﻴﮑﻨﻴ&#= 65250; ﻭ ﺑﻘﻮﻝ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﺩﺭ ﻧﻬﺎ&= #65267;ﺖ ﮐﻤﺎﻝ ﺧﻮﺩ،ﻭ &#= 65169;ﺎ ﺩﺍﻧﺴﺘﻦ ﺁﻥ ﻫ&= #65252;ﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺩﺭﺳﺖ، ﺑﺎﺯ &= #65191;ﻮﺩﺭﺍ ﻧﺎﺩﺍﻥ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ.ﻭ ﺑﻘﻮﻝ ﻣﻮﺳﺎﻯ &= #64344;ﻴﺎﻣﺒﺮ ﺩﺭ ﻗﺮﺁﻥ، ﻫﻤ&#= 64381;ﻨﺎﻥ ﻓﻘﻴﺮ ﺑﺪﺍﺩﻩ &= #65259;ﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﻣﺤﻤﺪ ﻭﻫﺮ&= #64400;ﺎﻣﻞ ﻤﺤﻤﺪﻯ ﻭ ﺳﺎﻟ&= #1705;ی ﻤﻴﮕﻮﻳﺪ.ﻭ ﺭﻭ&= #65199; ﺑﺮﻭﺯ ﺳﺨﺖ ﺗﺮ = ﺑﺎﻳﻦ ﻧﺎﺩﺍﻧﻰ ﺧﻮﺩ &= #65165;ﻋﺘﻘﺎﺩ ﻣﻴﺮﺳﺪ.ﮔﺮﭼﻪ &= #65169;ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﻧﻴﮑﻮ ﻭﺗﺎﺯﻩ &= #65165;ﺭﺍئه ﻤﻴﺪﻫﺪ.<o:p></o:p> = 5197;ﻭﺵ ﺩﻳﮕﺮ ﺩﺍﺗﺴﻮ&#= 65253; ﺻﺤﺒﺖ ﺍﺯ ﻣﺠﻤ&= #65262;ﻋﻪ ﻭ ﺑﺮﺁﻳﻨﺪ ﺧﺎ&= #65219;ﺮﺍﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺳﺖ.ﻭﻧﺘﺎﻳﺞ ﻓﮑﺮﻯ ﺳﺮﺍﺳﺮ &= #65165;ﺗﻔﺎﻗﻰ،ﻭ ﺑﺮﺣﺴﺐ ﻧﻴﺮﻭ&#= 65263; ﻳﻚ ﺍﺣﺴﺎس ﻣﺘ&#= 65198;ﺍﮐﻢ ﺷﺪﻩ، ﺩﺭﻧﺎﺧ= 5262;ﺩﺁﮔﺎه ﻤﻴﺒﺎﺷﺪ.ﮐﻪ ﺭ&= #65261;ﺍﻥ ﮐﺎﻣﻠﺎﻥ ﺁﻧﻬ&#= 65166; ﺭﺍ ﺗﺤﺼﻴﻞ ﻣﻴ&= #64401;ﻨﻨﺪ،ﮐﻪ ﺩﺭ ﻣﻌﺎﻟﺠﻪ ﮐ&= #65166;ﺭﺷﺎﻥ ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65197;ﺍ ﺑﺎﻳﺪﺁﻝ ﮐﻤﺎ&#= 65245; ﻧﻤﻰ ﺭﺳﺎﻧﺪ. ﮐ= ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳ&#= 65166;ﻟﻢ ﻭ ﻋﺎﻗﻞ،ﻭﻧﺴ= 5170;ﺘﺎ ﻋﺎﻟﻢ ﺭﺍ ﺑﺎﻳ&= #65194;ﺁﻝ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﺎﻧﻨﺪ، ﮐﻪ ﺑﻤﺮﺯ ﺷﺎﻳ&= #65204;ﺘﮕﻰ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﻫﻢﺍﮐ&#= 65256;ﻮﻥ ﻣﻴﺮﺳﻨﺪ. ( ﺍﺳﺘ= ;ﺒﻄﺎﻥ) ﻭﻣﺮﺍﺟﻌﻪ ﺑﺒ&#= 65220;ﻦ ﻭﺩﺭﻭﻥ ﺧﻮﺩ ﺩ&= #65197; ﺗﻔﮑﺮ،ﻭ ﺍﻳﻨ= 4401;ﻪ ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﺑ&= #65166;ﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺑﺮﺍﻯ &#= 65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻟﻰ ﺑﺮﺍﻯ ﻏﻴ&= #65198;ﺳﺎﻟﮑﺎﻥ،ﺑʋ= 66;ﺯ ﻫﻤﺎﻥ ﺑﺎﺯﻯ ﻧ&= #65236;س ﺍﻣّﺎﺭﻩ ﺍﺳﺖ= 548;ﮐﻪ ﺍﻓﮑﺎﺭﻯ ﺑﺬﻫ&#= 65254; ﻣﻴﺮﺳﺎﻧﺪ.ﻓﻠ&#= 65204;ﻔﻪ ﻣﺎﺩﻯ ﻗﺒﻮﻝ ﻧ&= #65194;ﺍﺭﺩ، </spa= n>ﮐﻪ ﺍﻟﻬﺎﻣʋ= 66;ﺕ ﺩﺭﻭﻧﻰ ﺑﺮﺍﻯ &= #64400;ﺸﻒ ﻭﺟﻮﺩ ﺭﻭﺍﻥ ﻭ = ﺍﺣﻮﺍﻟﺶ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﻣ&= #65236;ﻴﺪ ﺑﺎﺷﺪ.ﮐﻪ ﺍﻟﺒ&= #1578;ه ﺪﺭ ﻣﻮﺭﺩ ﻏﻴﺮ = ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭﺳﺖ ﻣ&= #65268;ﮕﻮﻳﺪ. ﻭ ﻧﻤﻰ ﺗﻮﺍﻧﺪ = ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻗﺎﺑ&#= 65246; ﻗﺒﻮﻝ ﺑﺎﺷﺪ. ﻟ= ﺬﺍ ﺁﻧﺎﻥ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ،ﺩﺭ ﺟﺪﺍﻝ ﻣﻨﻄﻘﻰ &= #65169;ﺤث، ﻣﻴﺘﻮﺍﻥ ﺑﮑﺸ&#= 65234; ﺍﺣﻮﺍﻝ ﻧﻔس ﺭ&#= 65203;ﻴﺪ. ﻳﻌﻨﻰ ﺩﺍﻧﺴﺖ &= #64400;ﻪ ﻫﺮﮐس ﺩﺭﻧﻈﺮ= 5267;ّﺎﺕ ﻭﺩﻓﺎﻋﻴّﺎﺕ = 5191;ﻮﺩﻭﺩﺭﺟﺪﺍ᥼= 5; ﻣﻨﻄﻘﻰ ﭼﻪ ﻗﺪ&= #65197;ﺑﺎﺭ ﺩﺭﺳﺘﻰ ﺍﺯ ﺍﻧ&= #65194;ﻳﺸﻪ ﻫﺎﻯ ﺩﺭﻭﻧﻰ ﺧ&= #65262;ﺩ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﺑﻮﺩﻥ = ﻣﺸﻴّﺖ ﻭ ﺍﻟﻬﺎﻡ ﺭﺳﺎ&= #65255;ﻰ ﺑﻮﻟﻰّ ﺍﻟﻬﻰ &#= 65165;ﻳﻦ ﺍﺳﺘﺒﻄﺎﻥ ﻭﺩ&#= 65197;ﻭﻧﮕﺮﺍﻧﻰ ﻭﻣﺘﻤﺮﮐﺰ ﺷﺪ&#= 65253; ﺻﺎﺩﻕ ﺍﺳﺖ.ﮐﻪ = ﺑﺎﺯﺍﻟﻬﺎﻣﺎ= 5173; ﺍﺯ ﺳﻄﻮﺡ ﻋﻘﻠ&= #65264; ﺑﺎﻟﺎ،ﻭ ﺑﺎ ﺍ&#= 65211;ﻮﻝ ﻋﻘﻠﻰ ﻏﻴﺮ ﻣﻌ&= #65252;ﻮﻟﻰ ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺍﺭﻧﺪ.ﻭ ﻗﺎﺑ&= #65246; ﺍﻧﺘﻘﺎﻝ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ ﻧﻴﺴﺖ.ﻣﮕﺮ ﺗﻨ&= #65200;ﻳﻞ ﻣﻨﻄﻘﻰ ﺍﺯ ﺍﻓ&= #64401;ﺎﺭ ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨ&#= 65194;.ﺩﺭ ﺟﺪﺍﻝ ﻣﻨﻄﻘﻰ &= #65251;ﻌﻤﻮﻟﺎ ﺳﻤﭙﺎﺗﻰ ﺭﻭﺍ&#= 65253; ﻭﻧﻔس ﺁﻟﻮﺩﻩ &#= 65259;ﺮﮐس ،ﻣﻨﺠﺮ ﺑﻘﺒﻮ= 5245; ﻳﻚ ﻧﻈﺮ ﻳﺎ ﺍﻧ= ﮑﺎﺭ ﺁﻥ ﻣﻴﺸﻮﺩ.ﮐﻪ = ﻣﺠﺎﺩﻟﻪ ﮐﻨﻨﺪﮔﺎﻥ ﺑﺤ&#= 65240;ﻴﻘﺘﻰ ﻧﻤﻴﺮﺳﻨﺪ. ﮔﺮ&= #64380;ﻪ ﻳﮑﻄﺮﻑ ﺗﻮﺍﻥ &= #65193;ﻓﺎﻉ ﺍﺯ ﻧﻈﺮ ﻣثبت = 5261; ﻳﺎ ﻣﻨﻔﻰ ﺧﻮﺩ = ﻧﺪﺍﺭﺩ،ﻭﺳﮑA= 262;ﺕ ﻣﻴﮑﻨﺪ. ﺁ᥽= 5;ﮕﺎﻩ ﺑﺮﺍﻯ ﻧﺎﻇﺮﺍ&#= 65253; ﺍﻳﻦ ﻣﺠﺎﺩﻟﻪ&#= 1548;ﺗﺼﻮﺭ ﭘﻴﺮﻭﺯﻯ ﻃﺮﻑ &= #65193;ﻳﮕﺮ ﺟﺪﺍﻝ ﻣﻴﮑﻨﻨ&#= 65194;. ﮐﺴﺐ ﻣﻌﺮﻓﺖ ﻋ&= #65240;ﻠﻰ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ &= #65169;ﺘﺤﺮﻳﻚ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺗﻌﺎﻟﻰ ﺭﻭﺣ&= #65264; ﺁﻧﻬﺎ ﻧﻤﻴﺸﻮ&#= 65193;.ﺳﺮﭼﺸﻤﻪ ﻣﻌﺮﻓﺖ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ،ﻫﻤﺎʌ= 53; ﻓﻠﺴفه ها ﻭﻣʋ= 84;ﺎﺩﻟﻪ ﻫﺎﻯ ﺑﺮﺣﺴﺐ ﺃ&= #65255;ﮕﻴﺰﻩ ﻫﺎﻯ ﺭﻭﺍﻥ ﺁﻟ&= #65262;ﺩﻩ،ﻭ ﺍﻣّﺎﺭﻩ ﻧﺎﺧ= 5262;ﺩﺁﮔﺎﻩ ﺁﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ = ﮐﺸﺶ ﻭﺳﻤﭙﺎﺗﻰ ﺩﺍ&#= 65197;ﺩ ﻳﺎ ﻧﻔﺮﺕ.ﻭ ﺗﻨ= ﻬﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺗﻤﺮﮐﺰ ﺩﺭﻭﻧ&#= 65264; ﻭﺗﺄﻣّﻞ ﻣﻴﻨ= 5252;ﺎﻳﻨﺪ،ﺗﺎ ﻣﺸﻴّﺖ ﺍﻟﻬﻰ &#= 65261;ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ= 548;ﭼﻪ ﺍﻟﻬﺎﻣﻰ ﻟﺪﻧ&#= 1617;ﻰ ﺑﮑﺎﻣﻞ ﺍﻟﻬﻰ &= #65169;ﺪﻫﺪ.ﮐﻪ ﺁﻧﻬﻢ ﻣﻌﻤﻮﻟ&#= 65166; ﻣﺮﺑﻮﻁ ﺑﻤﺸﮑ&#= 65248;ﺎﺕ ﺧﻮﺩ ﮐﺎﻣﻞ،ﻳ= 5166; ﭼﻨﺪ ﺳﺎﻟﻚ ﺍﻭ = ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺮﺍﻯ ﺭﺳﺎﻧ&= #65194;ﻥ ﺑﺪﻳﮕﺮﺍﻥ ﻧﻴ&#= 65204;ﺖ .ﮔﺮﭼﻪ ﺩﺭ ﺗﻨﺰ= ﻳﻞ ﻣﻨﻄﻘﻰ ﺍﻟﻬﺎ&#= 1605; ها ﺑﺎﻟﻔﺎﻅ </spa= n>ﻭﮐﻠﻤﺎﺕ ﻭʌ= 51;ﻔﺎهیم ﻣﺎﺩﻯ ﺷﺪﻩ،ﻭ= 5251;ﻔﻬﻮﻡ ماﺩی ،ﻣﻄﺎﻟ᥵= 0;ﻰ ﺭﺍ ﺍﺯ ﺍﻟﻬﺎﻣ&= #65166;ﺕ ﺧﻮﺩ ﺑﺪﻳﮕﺮﺍ&#= 65253; ﻣﻨﺘﻘﻞ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻭﻳﺎ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎ&= #65263; ﺧﻮﺩ ﺑﮑﺎﺭ ﻣﻴ&= #65170;ﺮﻧﺪ ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ = ﻋﻠﻰّ ﺭﻭﺯﺍﻧﻪ ﺁﻧﻘ&#= 65194;ﺭ ﻓﺮﺷﺘﻪ ﺑﻮﻟﻰ&#= 1617; ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﻣ&= #65268;ﺸﻮﺩ، ﮐﻪ ﺗﻨﻬﺎ ﻫﻔﺘ&= #65166;ﺩ ﻫﺰﺍﺭ ﺁﻥ، ﺑﺮ&#= 65261;ﻯ ﻗﺮﻃﺎس ثبت ﻤʌ= 68;ﺸﻮﺩ، ﻭﺑﻘﻴﻪ ﺑﺂﺳﻤ&#= 65166;ﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194; ﮐﻪ ﺭﻭﺯ ﺩﻳﮕﺮ = ﺑﺎﺯ ﻧﺎﺯﻝ ﮔﺮﺩﻧﺪ.&= #65267;ﺎ ﻫﻤﺎﻥ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﻟﺪﻧﻰ ﻭﺫﻫﻨﻰ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ،ﮐﻪ ﺑﺎ &#= 65259;ﺮ ﺳﺮﻋﺖ ثبت ﻭ ﻧ= 5262;ﺷﺘﻦ ﻭ ﻳﺎ ﮔﻔﺘﻦ،ﭼ&#= 65256;ﺪﻳﻦ ﺑﺮﺍﺑﺮ ﺁﻥ ﻓﺮ&= #65211;ﺖ ثبت ﻭﺣﺘﻰ ﺗﻮA= 183;ّﻪ ﺑﺂﻧﻬﺎ ﻧﻤﻴﺸ&#= 65262;ﺩ.<o:p></o:p> = 5165;ﮔﺮ ﻣﻨﺼﻔﺎﻧﻪ ﺗﻮ&#= 65183;ّﻪ ﺷﻮﺩ،ﺗﻤﺎﻡ ﻣ= 5228;ﺮﻓﺘﻬﺎﻯ ﻧﻈﺮﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭ ﭘﻴﺸﺮﻓﺖ ﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﻋﻘﻠﻰ ﺁﻥ،ﺍﺯ &#= 65203;ﺮﻣﺎﻳﻪ ﺍﻭﻟﻴﻪ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ<sp= an dir=3DLTR> </spa= n>ﻫﺮ ﺯﻣﺎﻥ ﺑA= 262;ﺩﻩ ﺍﺳﺖ.ﻳﻌﻨﻰ ﺣﮑ&= #65252;ﺘﻬﺎﻯ ﻣﮑﺎﺗﺐ ﺷﺸﮕﺎ&#= 65255;ﻪ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎﻯ ﮐﺎﺷﻔﺎﻥ ﻣﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ،ﻭ ﺃﻧ= 5170;ﻮﻫﻰ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﭘ&= #65268;ﺮﻭ ﺁﻧﺎﻥ، ﮐﻪ ﻋﻨ&#= 65262;ﺍﻥ ﻧﺒﻰ ﻭ ﭘﻴﺎﻣﺒ&= #65198; ﺩﺍﺭﻧﺪ،ﻭﺍﻳA= 254; ﻫﻤﺎﻧﻰ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﺩ،ﮐﻪ ﺭﺳﺎﻟﺖ ﺁﻧﻬﺎ &= #65197;ﺳﺎﻧﺪﻥ ﭼﻨﺪ ﺳﺎﻟﻚ ﺩﻳ&= #64405;ﺮ ﺑﻬﻤﺎﻥ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﻳﺶ ﻣﻴﺒﺎﺷﺪ</sp= an>.ﺁﺩ= ;ﻡ ﻳﺎ ﮐﻴﻮﻣﺮث ﻭ ﻧﻮ&#= 65185; ﻳﺎ ﻣﻴﺘﺮﺍ ﻭ ﺑ= ﻮﺩﺍ ﻭﺯﺭﺩﺷﺖ ﻭﻣﺴ&#= 65268;ﺢ ﻭﻣﺤﻤﺪ.ﮔﺮچه = 5170;ﺮﺧﻰ ﺃﻧﺒﻴﺎ ﻇﺎﻫﺮ&#= 65165; ﭘﻴﺮﻭﺍن ﻤﺒﺎ= 5247;ﻐﻪ ﮐﻨﻨﺪﻩ ﺁﻧﻬﺎ که ﺨﻮﺩ ﻏﻴﺮ ﺳ&#= 65166;ﻟک اﻟﻬی هستند. ﻋ= ;ﻨﺎﻭﻳﻨﻰ ﭼﻮﻥ ﺍﻭﻟﻰ ﺍﻟ&= #65228;ﺰﻡ ﺑﺎﻧﺒﻴﺎﻯ ﺧﻮ&#= 65193; ﻣﻴﺪﻫﻨﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻣ&#= 65262;ﺳﻰ. ﻭ ﺍﻟّﺎﺍﺑﺮﺍ= 5259;ﻴﻢ ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ &= #65199;ﺭﺩﺷﺖ ﺁﺯﺭ ﺑﮕﻔﺘﻪ ﻗ&= #65198;ﺁﻥ ﻣﻴﺒﺎﺷﺪ ﻭﻣﻮ&#= 65203;ﻰ ﻧﻴز ﮐﺎﻣﻞ ﭘﻴ&#= 65198;ﻭﺷﻌﻴﺐ ﻭﻳﻮﺳﻒ ﻭ ﻳﻌﻘ&= #65262;ﺏ ﻭﺍﺑﺮﺍﻫﻴﻢ ﺑ&#= 65166;ﺯ ﭘﻴﺮﻭ ﺯﺭﺩﺷﺖ &= #65193;ﺭﻣﺮﺍتب ﺸﻬﻮﺩﻯ ﺑﻮﺩﻧ&#= 65194;. ﮐﻪ ﭼﻮﻥ ﺯﺭﺩﺷ&= #65174; ﺗﺎ ﻣﺴﻴﺢ، ﻫﻤ&#= 64405;ﻰ ﺃﻧﺒﻴﺎﻯ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺑﺎ ﺷﻬﻮﺩ ﭘﻨﺠ&= #65250; ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ &= #65261; ﻋﺮﺵ ﻣﺼﻄﻔﻮﻯ&#= 1548;ﺩﺭ ﺗﺴﻤﻴﻪ ﻃﺮﻳﻘ&#= 65174; ﻣﺤﻤﺪﻯ،ﻣﻴﺮA= 203;ﻴﺪﻩ ﻭﻣﻴﺮﺳﻨﺪ.ﻭ ﺍ&= #65247;ّﺎ ﺑﺸﺮ ﮐﺎﻣﻞ ﻧﺸ&= #65194;ﻩ ﺍﻟﻬﻰ، ﻧﻤﻴﺘ= 5262;ﺍﻧﺪ ﻧﻮﺁﻭﺭﻯ ﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﺑﺮﺗﺮ ﮐﻨﺪ.ﭼﻮ&= #65253; ﻫﻴﭻ ﻣُﺮﺩه اA= 263; ﺗﻮﺍﻥ ﺯﻧﺪﻩ ﮐ&= #65198;ﺩﻥ ﻣﺮﺩه اﻯ ﺭﺍ ﻧ&#= 65194;ﺍﺭﺩ،ﻭ ﻳﺎ ﻧﺎﺑﻴﻨﺎﺋ&#= 65264; ﺗﻮﺍﻥ ﺑﻴﻨﺎ ﮐ&= #65198;ﺩﻥ ﻧﺎﺑﻴﻨﺎﺋﻰ ﺭ&#= 65165; ﻧﺪﺍﺭﺩ. <o:p></o:p> = 4400;ﺎﺭ ﻋﻘﻞ ﭼﻮﻥ ﭼﺸﻢ = ﺩﻳﮕﺮﻯ ﺩﺭﻭﻧﻰ ﺍﺳﺖ،= 4400;ﻪ ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ &= #65261; ﺣﻘﺎﻳﻖ ﻋﻘﻠﻰ &= #65169;ﺮﺗﺮ،ﻭﺣﮑﻤʋ= 76;ﻬﺎﻯ ﻧﻴﺎﻣﺪﻩ ﺑﺼﺤ&#= 65256;ﻪ ﻫﺴﺘﻰ ﺭﺍ ﻣﻰ ﺑ= ﻴﻨﺪ.ﻭ ﻳﺎ ﺗﻨﺰﻳﻞ ﻣﻨ&= #65220;قی ﺮﺍ،ﺁﻧﻬﻢ ﺳﻤ= 5170;ﻮﻟﻴﻚ ﺑﺪﻳﮕﺮﺍﻥ ﻣﻴ&#= 65198;ﺳﺎﻧﺪ. ﻭﻓﻠﺎﺳﻔﻪ ﻏﻴ&#= 65198; </spa= n>ﺍﻟﻬﻰ،ﺍﺯ ᥶= 7;ﮑﻤﺘﻬﺎﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﮐﻢ ﻭ ﺑﻴﺶ ﺍﺳﺘﻔﺎ&= #65193;ﻩ ﻣﻴﮑﻨﻨﺪ.ﻭﺑﻘ&#= 65262;ﻝ ﻫﻴﻮﻡ، ﺑﻌﻨﻮ= 5165;ﻥ ﻣﻘﺪﻣﺎﺕ ﻭ ﺳﻮ&= #65165;ﺑﻖ ﺫﻫﻨﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ.ﻭ ﺍﻳﻦ ﻗﺪﺭﺕ ﻋﻘ&= #65248;ﻰ ﻭﻟﻮ ﺿﻌﻴﻒ،ﺩ= 5197; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻫﺴﺖ.ﺑﺨﺼﻮﺹ ﺩ&= #65197; ﮐﺴﺎﻧﻰ ﮐﻪ ﻓﺼ&= #65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﮐﻪ ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﺫ&= #65259;ﻨﻰ ﺩﺍﺭﻧﺪ.ﺁﻧﻘﺪ&#= 65197; ﺑﺎ ﺭﻭﺍﺑﻂ ﻭ<s= pan dir=3DLTR> </spa= n>ﺳﻮﺍﺑﻖ ﻣﺮʋ= 69;ﻮﻁ ﺑﺤﻘﺎﻳﻖ ﻋﻘﻠ&#= 65264;،ﺗﮑﺎﻣﻞ ﻭﺩﺭﻭﻥ ﮔﺮﺍﺋ&#= 65264; ﻭ ﺍﺳﺘﺒﻄﺎﻥ ﻭ = ﺍﻳﻨﺘﻮﻳﺸﻦ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5169;ﺪﻭﻥ ﻧﺘﻴﺠﻪ ﻧﻴﺴﺘ&#= 65256;ﺪ.ﻭﻟﻰ ﺑﺎﺯ ﺍﻳﻦ ﺗﻮﻓ&= #65268;ﻖ ﺃﻧﺪﻙ ﻭ ﺍﺗﻔﺎ&= #65239;ﻰ ﮐﻤﺘﺮ ﺗﮑﺎﻣل= 740; ﺮﻭﺡ ﺁﻧﻬﺎﺭﺍ&#= 65251;ﻴﮑﻨﺪ، ﻳﺎ ﺗﮑﺎﻣﻠﻰ ﺍ&= #65235;ﻘﻰ ﺍﺳﺖ ﻭﻧﻪ ﻋﻤﻮ&= #65193;ﻯ.ﭼﻪ ﺭﺳﺪ. ﮐﻪ ﺑﺨﻮﺍ= ﻫﺪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺗ&= #64401;ﺎﻣﻞ ﻋﻘﻠﻰﻭﺭﻭﺣﻰ &#= 65169;ﺪﻫﺪ ﺯﻳﺮﺍ ﻫﻤﭽﻨﺎ&#= 65253; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64404;ﻮﻳﻨﺪﻩ ﻭ ﺷﻨﻮﻧﺪﻩ،ﻟ= 5170;ﺮﻳﺰ ﺍﺯﻋﻘﺪﻩ ﻫﺎﻯ &= #65197;ﻭﺍﻧﻰ ﻭﻣﻔﺎﺳﺪ ﺍﺧﻠ&#= 65166;ﻗﻰ ﻭﻧﻮﻋﻰ،ﭼﻮﻥ = 5175;ﻮﺣّﺶ ﻭﺧﻮﺩ ﺧﻮﺍﻫﻰ &= #65261;ﺧﻮﺩ ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭ&#= 1740; ﻤﻴﺒﺎﺷﺪ.ﺑﻌﻠ&#= 1617;ﺖ ﺳﺨﺘﻰ ﺑﻬﺮﻩ ﮔ&= #65268;ﺮﻯ ﺩﻳﮕﺮﺍﻥ،ﺩﺭ = 5175;ﺪﺍﻋﻰ ﻫﺎﻯ ﻓﮑﺮﻯ ﺧﻮ&= #65193;،ﻭ ﭘﻴﮕﻴﺮﻯ ﻭﺗﺴ&#= 65248;ﺴﻞ ﻫﺎﻯ ﺗﻔﮑﺮﺍﺕ &= #65191;ﻮﺩ،ﮐﻪ ﺑﻴﺸﺘﺮ ﺍﻋﺘﺒ&#= 65166;ﻃﻰ ﻭﻫﺮﻃﻮﺭ ﮐﻪ ﺷ&= #65194;ﻩ ﻣﻴﺒﺎﺷﺪ، ﺗﺪ= 5165;ﻋﻴﻬﺎﻯ ﺁﻧﻬﺎ ﺑﻨﺘﻴﺠ&#= 65258; ﻣﻘﺒﻮﻝ ﺍﻟﻬی &#= 65256;ﻤﻴﺮﺳﺪ.که ﺸﺎﻳﺪ ﺁﻧﺎﻧﺮ&#= 65165; ﺑﻔﮑﺮ ﺗﺰﮐیه = 5256;ﻔس ﻮﺳﻠﻮﻙ ﺍﻟﻬی &#= 65170;ﭙﺮﺩﺍﺯﻧﺪ. ﻭﻟﺬﺍ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ &= #65203;ﻤﺒﻮﻟﻴﻚ ﻭ ﺑﺮﻳﺪﻩ ﻭﮐﻮ&= #65175;ﺎﻩ ﻣﻴﮕﻮﻳﻨﺪ،ﺗA= 166;ﻣﺴﺘﻌﺪﺍﻥ ﺩﻳﮕﺮ،ﺑﻬﺮﻩ = 5165;ﺣﺘﻤﺎﻟﻰ ﺑﮕﻴﺮﻧﺪ.ﻭﻣﺨ&#= 65166;ﻟﻔﺎﻥ ﻗﺪﺭﺕ ﻣﺨﺎﻟﻔ&#= 65174; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ.ﮔﺮﭼﻪ ﺍﺯ ﺁﻧﻬﺎ ﺑﻨﻔ&= #65226; ﻋﻘﺎﻳﺪ ﻗﺸﺮﻯ &= #65261; ﻓﺎﺳﺪ ﺧﻮﺩ ﺍﺳ&= #65176;ﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ.ﻭ ﻟﺬ&= #65165; ﺩﺭ ﻋﺮﻓﺎﻯ &#= 65239;ﺪﻳﻢ ﭼﻴﻦ ﻭﺗﺎ ﮐﻨﻮ&= #65253; ﺁﻧﺎﻥ ﺑﺼﻮﺭﺕ &= #65267;ﻚ ﺟﻤﻠﻪ ﮔﻔﺘﻪ ﻭ میگذرند . ﭼﻮﻥ= ; ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ ﻭﻫﺮﮔ&#= 65200; ﺑﺘﻔﺼﻴﻞ ﻭﺗﺸ&#= 65198;ﻳﺢ ﻧﻈﺮﻳّﺎﺕ ﻧﻤ= 5264;ﭘﺮﺩﺍزند.ﮐﻪ ﻫﻢ ﺑﺴﻴﺎﺭ ﺯﻳ&= #65166;ﺩ ﻏﻴﺮﻗﺎﺑﻞ ﺩﺭ &= #65223;ﺮﻓﻴّت هم اﻧﺴﺎﻧﻬﺎʌ= 63; ﻏﻴﺮﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﻫﻢ ﺑﻴﺸ&= #65176;ﺮ ﺳوء ﺍﺳﺘﻔﺎﺩA= 257; ﺩﺭ ﺩﺷﻤﻨﻰ ﺑﺎ = ﻭﻟﺎﻳﺖ ﺻﺎﺣﺐ ﺣﮑﻤﺖ ﻣ&= #65268;ﮑﻨﻨﺪ.ﺁﻧﮕﺎ= 5257; ﻣﺴﺘﻌﺪﺍﻥ ﺍﺯ &= #64400;ﻠﻤﺎﺕ ﻗﺼﺎﺭ،ﺗﺪﺍﻋA= 264; ﻫﺎﻯ ﻣثبت ﺍﺣA= 176;ﻤﺎلی ﻤﻴﻨﻤﺎﻳﺪ.ﮐﻪ &= #64380;ﻮﻥ ﻧﺘﻴﺠﻪ ﺳﺎﺧﺘ&#= 65258; ﻓﮑﺮﺧﻮﺩ ﺗﺪﺍ&#= 65227;ﻰ ﮐﻨﻨﺪﻩ ﺍﺳﺖ،= 5169;ﺪﺍﻥ ﺍﻋﺘﻘﺎﺩ ﻭ ﺑﺎ&= #65261;ﺭﻯ ﺩﺍﺭﺩ.ﻭ ﺗثبی= 78; ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺩﻝ ﺁﻧﻬﺎ ﻫ= ﺴﺖ.ﮐﻪ ﻣﻨﺠﺮ ﺑﺘﻔﮑّ= 5198; ﺳﻠﻮﮐﻰ ﻭﺍﻟﻬ&#= 65264; ﻣﻴﺸﻮﻧﺪ. ﺳﻤﺒ&= #65262;ﻟﻴﺴﻢ ﺭﺍﻩ ﺑﻬﺘﺮ ﺗﻌ&= #65248;ﻴﻢ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ.&= #65261;ﻟﻰ ﺑﺮﺍﻯ تنها ﭼʌ= 56;ﺪ ﺳﺎﻟﻚ ﭘﻴﺮﻭ.ﻭ = ﻳﻚ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺗ&#= 65236;ﺼﻴﻞ ﻭﺗﺸﺮﻳﺢ ﺑﺮﺣ&#= 65204;ﺐ ﻧﻴﺎﺯ ﻫﺮﺳﺎﻟ&#= 65242; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193; . ﺩﺭ= ﻣﺴﺄﻟﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍ&#= 65199; ﺁﻟﻮﺩﮔﻴﻬﺎ، = 5169;ﺮﺧﻰ ﺗﺠﺮﺑﻪ ﺧﺎﺭﺟ&#= 65264; ﺩﺭ ﺯﻧﺪﮔﻰ ﺭﺍ = ﻣﻔﻴﺪ ﻣﻴﺪﺍﻧﻨﺪ.ﮔﻮ&#= 65163;ﻰ ﺍﺯ ﺑﻰ ﺍﺩﺑﺎﻥ = ﻣﻴﺨﻮﺍﻫﺪ ﺃﺩﺏ ﺑﻴﺎﻣﻮﺯ&#= 65255;ﺪ.ﻭ ﻳﺎ ﺍﺯ ﺑﻠﺎﻳﺎ&= #65263; ﺩﻳﮕﺮﺍﻥ ﻋﺒﺮ&#= 65173; ﺑﮕﻴﺮﻧﺪ.ﮔﺮﭼ&#= 65258; ﺑﻰ ﻓﺎﻳﺪﻩ ﻧﻴ&= #65204;ﺖ.ﻭﻟﻰ ﺷﺮﺍﻳﻂ ﺍﻓﺮﺍ&#= 65193; ﻭ ﺭﻭﺷﻬﺎﻯ ﺁﻧ&= #65260;ﺎ ﻭﺗﺼﻤﻴﻤﺎﺗﻰ &#= 64400;ﻪ ﻣﻴﮕﻮﻳﻨﺪ،ﺁA= 255;ﻘﺪﺭ ﻣﺘﻔﺎﻭﺕ</sp= an> &#= 65165;ﺳﺖ،ﮐﻪ ﻧﺘﺎﻳﺞ ﻣثبت A= 267;ﺎ ﻣﻨﻔﻰ ﺁﻧﻬﺎ،= 5169;ﺮﺍﻯ ﻧﺎﻇﺮ ﺍﺣﻮﺍﻝ &= #65153;ﻧﻬﺎ ﮐﺎﻓﻰ ﻧﻴﺴﺖ. ﺗ= ﺤﻘﻴﻖ ﺩﺭﺍﻣﻮﺭﺧﺎﺭ= 5183;ﻰ،ﻣﺎﻧﻨﺪ ﻧﻈﺮﮐﺮﺩﻥ ﺑﺮ&#= 65261;ﻳﻪ ﭘﻴﺎﺯ ﺍﺳﺖ.ﮐﻪ = ﺧﺒﺮ ﺍﺯﻃﺒﻘﺎﺕ ﺯﻳ&#= 65198;ﻳﻦ ﺁﻥ ﻧﻤﻴﺪﻫﺪ. ﻟ= ﺬﺍ ﺗﻨﻬﺎ ﺍﻳﻨﮕﻮ&#= 65255;ﻪ ﻣﻄﺎﻟﻌﺎﺕ ﻣﻔ&#= 65268;ﺪ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﮐﻨﻮﻧﻰ ﺍﻓﺮﺍ&#= 65193; ﻏﻴﺮ ﺳﺎﻟﻚ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺁﻧﻬﻢ ﺍﮔﺮ ﺑﺎ = ﺷﺮﺍﻳﻂ ﺩﺭﻭﻧﻰ ﻭﻓﮑﺮ&#= 65263; ﻧﺎﻇﺮﺍﻥ ﻣﻄﺎ&#= 65169;ﻘﺖ ﻳﺎ ﺷﺒﺎﻫﺖ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ. ﻣﻄﺎﻟﻌ&= #65258; ﺧﺎﺭﺟﻰ ﺑﺮﺍﻯ &= #65251;ﺘﺨﺼﺺ ﺭﻭﺍﻧﮑﺎﻭ،ﻭ = 5207;ﺎﻳﺪ ﺗﺎ ﺣﺪﻭﺩﻯ ﻣﻔ&= #65268;ﺪ ﺷﻨﺎﺧﺖ ﺑﺎﻃﻦ &= #65197;ﻭﺍﻥ ﺩﻳﮕﺮﻯ ﺑﺎﺷﺪ&#= 1548;ﻭﻟﻰ ﺳﻮﺩﻯ ﺑﺮﺍﻯ ﺷ&= #65256;ﺎﺧﺖ ﺭﻭﺍﻥ ﺧﻮﺩ ﻣﺎ = ﻧﺪﺍﺭﺩ،ﺍﮔﺮ ﻧﺎﻇﺮ ﺍﺯ ﺍﻣﻮ&= #65197; ﺧﺎﺭﺟﻰ ﺑﻮﺩﻩ &= #65169;ﺎﺷﻴﻢ .<o:p></o:p> = 5165;ﻳﻨﮑﻪ ﻫﻴﻮﻡ ﺭﺍ ﻣثا= 604;ی ﺍﺯ ﻧﻈﺮﻳّﺎﺕ &#= 65251;ﺮﮐﺰﻯ ﺩﺭ ﺷﻨﺎﺧﺖ ﺭﻭ&= #65165;ﻥ ﻣﻴﮕﻮﻳﻢ، ﭼﻪ &#= 65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﮐﺴﻰ ﻭ ﻳﺎ ﺫﻫﻨ= ﻴّﺎﺕ ﺍﻭ،ﺩﻭ ﮔﻮﻧﻪ &#= 65165;ﺳﺖ.ﻳﮑﻰ ﻭﻗﺘﻰ ﻣﺮﮐﺰ ﺭ&= #65165; ﻫﻤﺎﻥ ﻧﻔس ﻭﻣ&#= 65256;ﻈﻮﺭﺷﺎﻥ ﺫﻫن ﻤﻴﺒﺎﺷﺪ. که ﻤﺴﺌﻮﻝ ﻋﻤ= 5246; ﺗﻮﺣﻴﺪ،ﻭ ﻳﮕ= 5166;ﻧﻪ ﮐﺮﺩﻥ ﻣﺠﻤﻮع= 607; هاﻯ ﺍﺯ ﺧﺎﻃﺮ= 5165;ﺕ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻣ&= #65176;ﺮﺍﮐﻢ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺁ&= #64404;ﺎﻩ ﺍﺳﺖ.ﻭ ﺍﻧﺴﺎﻥ = ﻧﻤﻴﺘﻮﺍﻧﺪ ﺩﺭ ﺗﻔﮑّﺮ ﺧﺎ&#= 65219;ﺮﺍﺕ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ&#= 1548;ﻭﻣﺤﻔﻮﻅ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺧﻮﺩ ﺭﺍ ﺑﮑﺎﺭ = ﺑﮕﻴﺮﺩ.ﺗﺎ </spa= n>ﺗﻮﺣﻴﺪ ﻭ ﺍA= 203;ﺘﻨﺘﺎﺝ ﺍﺑﺪﺍﻋﻰ ﺩﺭﺳ&#= 65176;ﻰ ﺑﮕﻴﺮﺩ. ﺍﻟﺒﺘ&= #65258; ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﺩﺭ ﻋﻤﻞ ﺗﻮﺣﻴﺪ ﻓ&= #64401;ﺮﻯ ﺧﻮﺩ،ﺍﺯ ﺍﻟﻬ= 5166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﻣﺎیه = 75;ﺻلی ﺮﺍﻣﻴﮕﻴﺮﻧﺪ.&#= 65261; ﺫﻫﻦ ﺧﻮﺩﺭﺍ ﺑ&= #65268;ﺸﺘﺮ ﺑﺮﺍﻯ ﺗﻨﺰﻳل &#= 65252;ﻨﻄﻘﻰ ﺩﺭﻳﺎﻓته های اﻟﻬﻰ ﺑﮑﺎﺭ ﻣ&#= 65268;ﮕﻴﺮﻧﺪ.ﮐﻪ ﺑﺪﻳﮕﺮﺍﻥ ﻣﻨ&#= 65176;ﻘﻞ ﮐﻨﻨﺪ.ﻭﻟﻰ ﺳﺎ&= #65247;ﮑﺎﻥ ﺗﻮﺣﻴﺪ ﻋﻘﻠﻰ &= #65255;ﺪﺍﺭﻧﺪ.ﺑﻠﮑ= 5258;ﺗﻮﺣﻴﺪ ﻭﺗﻤﺮﮐﺰ ﺩﺭ ﻗ&= #65194;ﺭﺗﻬﺎﻯ ﺫﻫﻨﻰ ﻭﻋﺼﺒﻰ &= #65191;ﻮﺩ ﻣﻴﮑﻨﺪ.ﻭﺯﻣﺎ&#= 65253; ﺩﺭﺍﺯﻯ ﺍﺯ ﺗﻤ&= #65198;ﮐﺰ ﻭ ﺗﻮﺳّﻠﺎﺖ ﻋ&#= 65170;ﺎﺩﻯ ﺩﺭ ﺻﻮﺭﺕ ﭘﻴﺮ = ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﻭ ﻳ= 5166; ﺗﻤﺮﮐﺰ ﺩﺭ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩی ﻠﺎﺯم = 575;ﺳﺖ. ﮐﻪ ﺑﺘﻮﺣﻴﺪ ﻭ = ﻳﮕﺎنه ﺮﺳﻴﺪ. ﮐﻪ ﺁﻧﮕ= ﺎﻩ (ﻳﮕﻴﻦ و یکین ) &#= 65267;ﮕﺎﻧﻪ ﻭﻳﻘﻴﻦ ﺩﺭ ﺗﻮ&= #65187;ﻴﺪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﻭ ﺩﺍﺩﻫﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺩﺭﻭﻥ ﺧﻮﺩ = ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﻫﺮﮔﺰ ﺗﺮﺩﻳﺪ &= #65255;ﻤﻰ ﮐﻨﻨﺪ.ﺣتی اﮔA= 198; ﻧﺘﻮﺍﻧﺪ ﺑﺮﺍ&#= 65263; ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﺩ&= #65247;ﻴﻞ ﺑﮕﻮﻳﻨﺪ،ﺍﮔA= 198;ﺑﺎ ﺗﻨﺰﻳﻞ ﭼﻨﺪ ﻣ&= #65198;ﺣله اﻯ ﺳﺨﺖ.ﮐﻪ ﺁﻧ&= #64405;ﺎﻩ ﺷﻨﻮﻧﺪﻩ ﺗﻨﺰ&#= 65267;ﻞ،ﻗﺪﺭﺕ ﺗﻌﺎﻟﻰ ﺑﺄﺻﻞ&#= 65165;ﻟﻬﺎﻡ ﻭلیّ اﻟﻬﻰ ﺭʋ= 65; ﻧﺪﺍﺭﺩ. ﺍﻣﺎ ﺗﻮﺣﻴﺪ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ،ﺟﺰ = 5255;ﺸﺨﻮﺍﺭ ﺃﺑﺎﻃﻴﻞ ﺧﻮﺩ &= #65261;ﺩﻳﮕﺮﺍﻥ،ﭼʌ= 62;ﻥﺁﺧﻮﻧﺪﻫﺎﻯ ﻓﺎﺳﺪ ﻗﺸﺮﻯ،= 5261; ﻳﺎ ﻓﻠﺎﺳﻔﻪ ﻣ&= #65166;ﺩﻩ ﮔﺮﺍﻯ ﻣﺨﺎﻟﻒ &= #65165;ﻣﻮﺭ ﻣﺘﺎﻓﻴﺰﻳﻚ </spa= n>ﻧﺪﺍﺭﻧﺪ.ﻭʌ= 47;ﺬﺍ ﮐﺎﺭﻣﺎ ﺳﺎﺯﻯ &= #65169;ﻴﺸﺘﺮﻯ ﺑﺮﺍﻯ ﻣﻘﺎﻡ ﻧ&= #65262;ﻋﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻴﮑﻨﻨﺪ. ﭼﻮﻥ = ﺩﻭﭼﺎﺭ ﺳﻘﻮﻁ ﺑﻴﺸﺘﺮ &= #65251;ﻴﮕﺮﺩﻧﺪ.ﮐﻪ ﺍﺯ ﭼﺎله ﺑﭽﺎ= 5257; ﻣﻰﺍﻓﺘﻨﺪ.ﺣﺘ&#= 65264;ﺍﮔﺮ ﺗﻮﺣﻴﺪ ﺑﺎﺻﻄ&#= 65248;ﺎﺡ ﻋﻠﻤﻰ ﺑﺸﻮﺩ،= 5261;ﻟﻰ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨ&#= 65268;ﻢ،ﮐﻪ ﺗﻮﺣﻴﺪ ﻳﻚ ﺗﮑ&= #65256;ﻴﺴﻴﻦ ﻭﺗﮑﻨﻮﮐﺮﺍﺕ= 548;ﺩﺭ ﻣﺤﺪﻭﺩﻩ ﻫﻤﺎ&#= 65253; ﻭﺳﻴﻠﻪ ﻣﻮﺭﺩ &= #65175;ﺠﺮبه او ﻣﻴﺒﺎﺷﺪ. ﮐ&#= 65258; ﺍثرﻯ ﺩﺭ= ; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ ﺍﺧﻠﺎﻕ = ﻣﺤﻘﻖ ﺗﮑﻨﻴﮑﻰ ﻧﺪﺍ&#= 65197;ﺩ.ﮔﺮﭼﻪ ﺍﮔﺮﺑثرﻭﺕ ﻭ = 5207;ﻬﺮﺕ ﻭﻣﻌﺮﻓﺖ ﺑﻬﺘ&#= 65198;ﻯ ﺭﺳﻴﺪﻧﺪ،ﻧﺪA= 165;ﻧﺴته ﺒﺮﺍﻯ ﺳﺘﻤﮑﺎ&#= 65197;ﻯ ﻭ ﺍﺳﺘثماﺭ ﺩA= 267;ﮕﺮﺍﻥ ﺧﻮﺍﻫﺪ ﮐﻮﺷﻴ&#= 65194;.ﮐﻪ ﺧﻮﺩ ﺑﺎﺯ ﺑﺎﻋ&= #1579; ﻗﻬﻘﺮﺍﻯ ﻣﻘﺎ&#= 65249; ﻧﻮﻋﻰ ﻭ ﺍﻟﻬﻰ = ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺧﻮیش ﻣ= 5268;ﺸﻮﺩ ﺯﻳﺮﺍ ﺗﻮﺍﻧﺎ&#= 65263; ﺳﺘﻤﮑﺎﺭﻯ ﺑﻴ&#= 65208;ﺘﺮﻯ،ﺑﺎ ثرﻭﺕ ﻣﻮﻗﻌﻴ= 17;ﺖ ﻭ ﺷﻬﺮﺕ ﭘﻴﺪﺍ = ﻣﻴﮑﻨﻨﺪ </spa= n>.<o:p></o:p></sp= an> = 5193;ﺭ ﺭﻭﺵ ﺩﻭﻡ ﺍﻳﻨ&= #64401;ﻪ ﻣﺮﮐﺰ ﺍﻧﺴﺎﻥ&#= 1548;ﻗﺴﻤﺖ ﻣﻌﻴﻨﻰ ﺍﺯ ﻣﺤ&= #65176;ﻮﻳﺎﺕ ﺗﺠﺮﺑﻪ ﺧﻮﺩ ﺷ&= #65192;ﺺ ﺑﺎﺷﺪ، ﺍﻳﻦ ﺭ&#= 65261;ﺵ ﺑﺮﺍﻯ ﺗﻤﺮﮐﺰ &= #65169;ﺤث ﺩﺭ ﻫﻤﻪ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﺩﺭ&= #65203;ﺖ ﺍﺳﺖ.ﻭﻟﻰ ﺑﺤﻖ = ﻧﻤﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﻣﺮﮐﺰ ﺍﻟ&= #65260;ﻰ ﺭﻭﺍﻥ ﻭﺭﻭﺡ ﻭ&= #65165;ﺻﻠﺎﻥ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻣ&= #65268;ﮕﻴﺮﺩ.ﮔﺮﭼﻪ ﻣﻨﮑﺮﻫﺴﺘﻨﺪ= 548;ﻭﻟﻰ ﺣﺪّ ﺃﻗﻞ ﺑﺎﻳ&#= 65194; ﺁﻧﺮﺍ ﻓﺮض ﻮﻃ&#= 65198;ﺡ ﻣﻴﮑﺮﺩﻧﺪ.که = 5252;ﺮﮐﺰ ﻳک ﺮﻭﺡ ﺍﻟﻬﻰ &= #65169;ﺎﺷﺪ. ﻭﻧﻪ ﺍﺯ ﻧﻔس ﺍ&= #65251;ّﺎﺭﻩ ﻭﺭﻭﺍﻥ ﺁﻟﻮﺩ&#= 65257; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﮐﻪ ﻫﺮﮐس ﺩﺍﺭﺩ.ﻭ&#= 64380;ﻨﻴﻦ ﻓﺮﺿﻰ ﮐﻤﻚ ﺳﺎ&= #65247;ﮑﺎﻥ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺧ&= #65262;ﺩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺩ&= #65197; ﺣﻘﻴﻘﺖ ﻧﻤﻴﺘ&#= 65262;ﺍﻥ ﺧﻂ ﻓﺎﺻﻠﻰ ﺑﻴ&= #65254; ﺁﻥ ﻗﺴﻤﺖ ﺍﺯ ﺗ= ﺠﺮﺑﻪ ﺷﺨﺺ،ﻭﺍﻳﻦ ﻧ= 5224;ﺮﻳﻪ ﮐﻪ ﺁﻧﺮﺍ ﻣﺮﮐ&= #65200; ﻣﻴﺨﻮﺍﻧﺪ،ﺑA= 166; ﺟﻮﺍﻧﺐ ﺟﻨﺒﻰ &= #65165;ﻳﻦ ﻣﺮﮐﺰ ﮐﺸﻴﺪ.ﻟ&= #65196;ﺍ ﺍﻳﻦ ﻃﺮﺯ ﻓﮑﺮ = ﺩﺭﻣﺮﮐﺰ </spa= n>ﺩﻭﻡ،ﻧﻤﻴﺘ= ;ﻮﺍﻧﺪ ﺍﺯﺗﺼﻮﺭﺍﺕ ﺑ&#= 65198;ﺍﻯ ﺻﺪﻭﺭ ﺍﺣﮑﺎﻡ &= #65227;ﻘﻠﻰ ﻭ ﺍﻧﺠﺎﻡ ﺍﺳﺘ&= #65194;ﻟﺎﻝ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﺩ&= #65197; ﺍﻳﻦ ﺗﻔﺴﻴﺮ،= 5165;ﺑﺪﺍﻉ ﺟﺪﻳﺪﻯ ﻳﺎﻓﺖ &= #1606;می ﺸﻮﺩ. ﺩﺭﺭﻭﺵ ﺍ= ﻭﻝ،ﮐﻪ ﻧﻔس ﻭﺭﻭﺍﻥ ﺭ&#= 65165; ﻣﺮﮐﺰ ﻗﺮﺍﺭ ﺩ&= #65165;ﺩﻩ ﺑﻮﺩ،ﮐﻪ ﺍﻳﻦ &#= 65255;ﻔسﻫﻢ ﺭﻭﺡ ﺍﻟﻬﻰ ﺍﻭ&= #65247;ﻴﺎ ﻧﻤﻴﺪﺍﻧﺪ.ﺩﻭ&#= 64404;ﻮﻧﻪ ﺍﻳﻦ ﻧﻔس ﻭﺭﻭ&#= 65165;ﻥ ﻣﺮﮐﺰ ﺍﺳﺖ.ﻳﮑ&= #65264; ﺍﻳﻨﮑﻪ ﻧﻔس ﻣ&#= 65262;ﺟﻮﺩﻯ ﺑﺴﻴﻂ ﻭﻣﺴﺘﻘ&#= 65246; </spa= n>ﻭ ﺟﺪﺍ ﺍﺯ ﺟ= 5204;ﻢ ﺑﺎﺷﺪ،ﮐﻪ ﺩﺭ &#= 65227;ﺮﻓﺎﻥ ﺍﻭﻟﻴﺎ ﺻﺎﺩﻕ &= #65165;ﺳت ﻮﺍﻣﺮﻯ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﻧﻪ ﺷﺨصی .ﻣﺎ&#= 65255;ﻨﺪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65255;ﻔس ﺍﻣّﺎﺭﻩ.ﻭﺩﻳ= 4405;ﺮ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﻧ&= #65236;س ﻣﺒﺪﺃ ﻭﺣﺪﺕ ﻭ&= #65175;ﻮﺣﻴﺪ ﺑﺎﺷﺪ،ﮐﻪ ﺩﺭ &#= 65203;ﺎﻟﮑﺎﻥ ﻣﻄﺮﺡ ﺍﺳﺖ.ﺩﺭ = ﺍﻳﻦ ﺣﺎﻟﺖ ﮐﻪ ﻧﻔس &= #65251;ﺒﺪﺃ ﺗﻮﺣﻴﺪ ﻭﻳﮕﺎ&#= 1606;ه ﺴﺎﺯﻯ ﻓﮑﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺷﺎﻣﻞ ﺗﻮﺟّﻪ &#= 65207;ﺨﺺ ﻧﻴﺰ ﻫﺴﺖ.ﺯﻳﺮ&= #65165; ﻣﺤﺎﻝ ﺍﺳﺖ ﮐﻪ<= /span> </spa= n>ﻣﻮﺿﻮﻋﻰ ﺑʋ= 98;ﺍﻯ ﺗﻮﺣﻴﺪ ﺑﺎﺷﺪ&#= 1548;ﻭ ﺍﻧﺘﺒﺎﻩ ﻭﺗﻨ&#= 65170;ّﻪ ﺩﺳﺖ ﻧﺪﻫﺪ. ﺍﻳ= ﻦ ﺩﻭﮔﺎﻧﮕﻰ ﺩﺭ &= #65175;ﻮﺟّﻪ ﻳﮑﻰ ﺑﺴﻤﺖ ﭘﺎ&= #65163;ﻴﻦ ﺍﺳﺖ،ﮐﻪ ﺫﻫﻦ &#= 65175;ﻮﺟّﻪ ﺑﺪﻧﻴﺎ ﻭﻣﺎﺩ&#= 65267;ّﺎﺕ ﻭ ﺍﻧﮕﻴﺰﻩ ﻫﺎ&= #65263; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65193;ﺍﺭﺩ. ﮐﻪ ﺑﺎﺯ ﺍﻳﻦ ﺗ= ﻮﺟّﻪ ﻭﺩﺭﻳﺎﻓﺘﻦ،A= 169;ﻴﺶ ﺍﺯ ﻃﺎﻗﺖ ﻣﻘﺎ&= #65249; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﻗﺪﺭﺕ ﺍﺩﺭﺍﻙ&#= 1548;ﺑﺮﺍﻯ ﮐﺸف ﺠﺪﻳﺪ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺑﺎ ﻣﻌﺮﻓﺖ ﺟﺪ&= #65267;ﺪ ﺗﺎﺯه اﻯ ﺑﺪﻫ= 5194;.ﺯﻳﺮﺍ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﻭ&= #65165;ﻥ ﻭﺫﻫﻦ ﻭﺟﺴﻢ،= 5169;ﺨﺼﻮﺹ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﺤﺪﻭﺩ ﺍﺳﺖ.ﺩ&= #65267;ﮕﺮﻳﺎﻧﺘﺒﺎA= 257; ﻭﺗﻮﺟّﻪ ﻭ ﺍﺩ&#= 65197;ﺍﻙ ﺟﺪﻳﺪ ﺑﺴﻤﺖ ﺑ&= #65166;ﻟﺎ،ﺩﺭ ﻭﺳﺎﺋﻂ ﻭﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﺷﺎﻫﺪﺍﻥ ﻫﺮ ﻣﻘﺎﻡ ﺷﻬﻮ&= #65193;ﻯ،ﻇﺮﻓﻴّﺖ ﺑﻴﺸﺘﺮ ﻭﻟﻰ ﺑ&= #65166;ﺯ ﻣﺤﺪﻭﺩ ﺩﺍﺭﺩ &= #65261;ﮐﺎﻣﻠﺎﻥ ﭘس ﺍﺯ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨ&#= 65248;ﻖ،ﺍﺯ ﻣﻌﺮﻓﺖ ﺷﺨﺼﻰ &= #65193;ﻡ </spa= n>ﻣﻴﺰﻧﺪ ﮐﻪ A= 153;ﻧﻬﺎ ﺭﺍ ﺍﻟﻬﺎﻣﺎﺕ &= #65165;ﻟﻬﻰ ﻣﻴﺪﺍﻧﺪ. ﮐﻪﻭ&= #65223;ﻴفه اﺵ ﺗﻨﺰﻳﻞ ﺑﺠ&#= 65200;ﺋﻴّﺎﺕ،ﺑﺮﺍ= ;ﻯ ﻓﻬﻢ ﺩﻳﮕﺮﺍﻥ &= #65193;ﺭ ﻣﻨﻄﻖ ﻭ ﺍﻟﻔﺎ&= #65221; ﻭﺗﻔﮑﻴﻚ ﻣﻔﺎ&#= 65259;ﻴﻢ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ &= #65165;ﻳﻦ ﺗﻨﺰﻳﻞ ﺍﻭﻟﻴ&#= 65166;،ﻣﻨﻮﻁ ﺑﻤﻌﻨﻰ ﻋﻠﻤﻰ &= #65261; ﻣﺎﺩﻯ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻣﺎﻧﻨﺪ ﺯﺑﺎﻥ ﺧﻮﺏ ﺩﺍ&= #65255;ﺴﺘﻦ،ﻭ ﺍﺻﻮﻝ ﻋﻘﻠﻰ ﻋ&= #65262;ﺍﻡ ﺭﺍ ﺩﺍﻧﺴﺘﻦ، &#= 65261;ﻣﻄﺎﻟﻌﺎﺕ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔ&= #65264; ﻋﻮﺍﻡ ﺭﺍ ﺩﺍﺷ&= #65176;ﻦ، ﮐﻪ ﺑﺰﺑﺎﻥ ﻭ ﻓ= ﻬﻢ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﺁ&= #65255;ﻬﺎ،ﺗﻨﺰﻳﻞ ﺻﻮﺭﺕ ﮔﻴﺮﺩ.ﺑ&= #65204;ﻴﺎﺭﻳﺎﺯ ﺍﻭﻟﻴﺎ ﻳﺎﻓﺮ&#= 65211;ﺖ ﺗﻨﺰﻳﻞ ﺭﺍ ﻧﺪ&= #65165;ﺭﻧﺪ،ﻳﺎﺷﺮʋ= 65;ﻳﻂ ﻣﺤﻴﻄﻰ ﺍﺟﺎﺯ&#= 65257; ﺻﺤﺒت ﻮﺗﻨﺰﻳ= 604; او ﻧﻤﻴﺪﻫﺪ. ﻭ&#= 65187;ﺘﻰ ﺑﺴﻴﺎﺭ ﺍﺯ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺍﻭﻟﻴﻪ ﺍﻣﮑﺎ&#= 65253; ﺗﻨﺰﻳﻞ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ،ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎ ﻫﺮ ﺭﻭ&= #65199; ﺁﻧﻘﺪﺭ ﻓﺮﺷﺘ&#= 65258; ﻧﺎﺯﻝ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﻣﻨﻈﻮﺭ ﺍﻳﺪﻩ &= #65259;ﺎ </spa= n>ﻭ ﺍﻟﻬﺎﻣﺎʋ= 73; ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭﻟﻰ ﺗﻨﻬ= ﺎ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ &= #65153;ﻥ ﻗﺎﺑﻞ ثبت ﺩﺭ = 5239;ﺮﻃﺎس ﻭﮐﺎﻏﺬ ﺍﺳﺖ.ﻭ = ﺑﻘﻴﻪ ﺑﺂﺳﻤﺎﻥ ﺑﺎﺯ&#= 65251;ﻴﮕﺮﺩﻧﺪ،ﮐ᥽= 8; ﺭﻭﺯﺩﻳﮕﺮ ﺑﺎ&#= 65199;ﮔﺮﺩﺩ.ﻭ ﺑﻘﻮﻝ ﺑﺎﺑﺎ ﻃ&= #65166;ﻫﺮ ﻋﺮﻳﺎﻥ،ﺍﻳﻨA= 260;ﺎ (ﻭﻗﺖ)ﻫﺴﺘﻨﺪ ﮐ= ﻪ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65239;ﺮﺍﺭ ﺑﮕﻴﺮﻧﺪ. ﺩﺭ ﻭ= ﻗﺖ ﺩﻳﮕﺮﻯ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﻧﺪ،ﻭﻟʌ= 64; ﺑﺎﺯ ﻭﻗﺖ ﺟﺪﻳ&= #65194; ﻫﻤﺎﻥ ﻭﻗﺖ ﺩﻳ&= #65198;ﻭﺯ ﻧﻴﺴﺖ.ﮐﻪ ﭘﺨﺘ&= #65258; ﺗﺮ ﺍﺳﺖ. ﺯﻳﺮﺍ= ﻭﻟﻰّ ﺍﻟﻬﻰ ﺗﺠﺮﺑﻪ &= #65235;ﺮﻫﻨﮕﻰ ﺑﻴﺸﺘﺮﻯ ﻳﺎﻓ&#= 65176;ﻪ،ﻭﺗﻨﺰﻳﻞ ﺁﻥ ﺍﻟﻬﺎﻡ ﺭﺍ&= #1548;ﻏﻴﺮ ﺍﺯ ﺗﻨﺰﻳﻞ ﺩﻳ&= #65198;ﻭﺯ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺍ&#= 65211;ﻮﻟﺎ ﺍﮔﺮ ﭼﻨﺪ ﺑﺎﺭ = ﺗﻨﺰﻳﻞ ﺍﻟﻬﺎﻡ ﺩﺳﺖ ﺑ&= #65194;ﻫﺪ،ﻫﺮ ﺑﺎﺭ ﺑﻴﻚ ﺟﻨﺒ&= #65258; ﺍﻟﻬﺎﻡ ﻣﻴﺮﺳ&#= 65194;.ﮔﻮﺋﻰ ﺍﻟﻬﺎﻡ ﻓﺮﻣﻮ&#= 65247;ﻬﺎﺋﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﻫ= 5198; ﺑﺎﺭ ﺑﻴﻚ ﻧﺤﻮ = ﻭﺩﺭﺳﺖ،ﻗﺎﺑA= 246; ﺗﻔﮑﻴﻚ ﻭ ﺗﻨﺰ&= #65267;ﻞ ﻣﻴﺒﺎﺷﻨﺪ. ﻗﺎ&= #65169;ﻞ ﺗﻮﺟّﻪﺍﻳﻨﮑA= 258; ﻭﺿﻊ ﺩﺭﺳﺖ ﺗﻦ&= #1548;ﺑﺮﺍﻯ ﺟﻠﺐ ﺗﻮﺟّﻪ،A= 193;ﺭ ﻋﻤﻞ ﺍﻧﺠﺎﻡ ﺍ&= #65255;ﺘﺒﺎﻩ ﻭﺗﻤﺮﮐﺰ،ﺑﺴA= 268;ﺎﺭ ﻣﻬﻢ ﺍﺳﺖ. ﮔﺮﭼ= ﻪ ﺧﻮﺩ ﺳﺒﺐ ﺗﻮﺟ&= #1617;ﻪ ﻭ ﻧﺘﻴﺠﻪ ﮔﻴﺮ&= #65263; ﺑﺪﻧﺒﺎﻝ ﻧﺪﺍ&#= 65197;ﺩ.ﻟﺬﺍ ﺳﺎﻟﻚ ﺑﺎ ﭼﻨﺎ&= #65253; ﻭﺿﻌﻴّﺖ ﺟﺴﻤ= 5166;ﻧﻰ ﺩﺭ ﻧﺸﺴﺘﻦ ﻭ ﺍ= ﻳﺴﺘﺎﺩﻥ ﺑﺨﻮﺩﻣﻴﮕﻴﺮ= 5193;،ﻭﻫﻤﻴﺸﻪ ﺑﺪﺍﻥ ﺣﺎﻝ ﺍﻧ&= #65184;ﺎﻡ ﻣﻴﺪﻫﺪ،ﮐﻪ ﺑ= 5198;ﺍﻯ ﻣثاﻝ ﺩﺭ ﻧﻤﺎ= 5199;ﻫﺎ،ﻭﻳﺎ ﺩﺭ ﻳﻮﮔﺎ ﮔﺮﻓ&= #65176;ﻦ،ﺗﻮﺟّﻪ ﻭ ﺩﺳﺘﻮﺭ ﭘﻴﺮ = ﻣﻴﺮﺳﺪ. ﻭﻟﻰ ﺩﺭ ﻫﺮ ﺣﺎ= ﻝ،ﺗﮑﺮﺍﺭ ﻫﻤﺎﻥ ﻭﺿﻊ ﺟﺴ&= #65252;ﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ،= 5261; ﺣﺘﻰ ﻏﻴﺮﺳﺎﻟ&#= 65242; ﻣﻬﻢ ﺍﺳﺖ. ﻧﻮﻳ= ﺴﻨﺪﻩ ﻭ ﺷﺎﻋﺮ ﻭ ﺳﺨﻨ= ﺮﺍﻥ، ﺗﺎ ﭼﻨﺎﻥ ﻧﺸﺘ&= #65254; ﻭﻳﺎ ﺣﺎﻟﺘﻰ ﺭ&= #65165; ﺑﺨﻮﺩ ﻧﮕﻴﺮﺩ&#= 1548;ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗﻤﺮﮐ&#= 65200; ﺑﻨﻤﺎﻳﺪ ﻳﺎ ﺍ&= #65169;ﺪﺍﻋﺎﺕ ﺟﺪﻳﺪﻯ ﺑﻴﺎﺑ&#= 65194;.ﮐﻪ ﺍﻟﺒﺘﻪ ﺩﺭ ﺑﺎ&= #65197;ﻩ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﻧﻔس ﺁﻟﻮﺩﻩ، = 5259;ﺮ ﺑﺎﺭ ﺑﻴﻚ</s= pan> &#= 65255;ﺤﻮ ﻧﻈﺮ ﻣﻴﺪﻫﺪ.ﮔ&= #65262;ﺋﻰ ﺁﺵ ﺷﻠّﻪ ﻗﻠﻤ&#= 64401;ﺎﺭ ﺍﺳﺖ.ﻫﺮ ﺑﺎﺭ ﻧ= ﻈﺎﻣﻰ ﺩﺍﺭﺩ.ﻭﻟﻰ ﻧﻈ&= #65166;ﻡ ﺍﺳﺎﺳﻰ ﻭ ﺍﺻﻠ&= #65264; ﻧﺪﺍﺭﺩ.ﻣﻴﺘﻮ&#= 65165;ﻥ ﮔﻔﺖ ﮐﻪ ﺗﻮﺟّ&#= 65258; ﺗﺄثیرﻯ ﺍﺯ ﻭA= 215;ﻊ ﺟﺴﻢ ﺩﺍﺭﺩ.ﮐﻪ = ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﻭﺣﺘ&#= 65264; ﺩﺭ ﺧﻮﺍﺏ،ﻧﻔ= 587; ﺧﻮﺩﺭﺍ ﺍﻳﻔﺎ &= #65251;ﻴﮑﻨﺪ.ﺗﻮﺟّA= 258; ﺑﻌﻨﻮﺍﻥ ﻳﻚ ﻓ&= #65228;ﻞ ﻭ ﻋﻤﻞ ﻭ ﺷﻐﻞ،&= #65259;ﻤﻴﺸﻪ ﻳﮑﻰ ﺍﺳﺖ.ﻭ ﺗﻐ= ﻴﻴﺮﺍﺕ ﺩﺭ ﻣﻮﺿﻮﻉ ﻣﻮ&= #65197;ﺩ ﺗﻮﺟّﻪ ﺍﺳﺖ. ﺍ&= #64404;ﺮ ﺑﺮﺭﺳﻰ ﻭ ﺗﻔﮑ&= #1617;ﺮ ﻋﺎﻟﻢ ﺗﮑﻨﻴﻚ&#= 1548;ﻳﺎ ﻓﻴﻠﺴﻮﻑ ﺻﺎﺣ&#= 65168; ﻧﻈﺮﻳﻪ ﺑﺎﺷﺪ.&= #65261;ﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺗﻔﺎﻭﺕ ﻣﻮﺿﻮ&#= 65225; ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65153;ﻧﻬﺎ،ﻭﺩﺭ ﻣﺮﺍتب ﺸﻬﻮﺩA= 263; ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65191;ﻮﺩ ﻓﺮﻕ ﻣﻴﮑﻨﺪ. ﻭ= ﻟﻰ ﺑﺎﺯ ﺣﺘﻰ ﺗﻤﺮ&= #64400;ﺰ ﺩﺭ ﺷﻬﻮﺩ ﺍﻭﻝ = ﺣﺴﻴﻨﻰ،ﺻﻮﺭA= 173; ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ، ﺍﺭ= 5175;ﺒﺎﻁ ﺑﺎ ﻣﺮﺍﺗﺐ ﺑﺎ&= #65247;ﺎﺗﺮ ﺑﺮﻗﺮﺍﺭﻣﻴﮑ= 5256;ﺪ. ﺯﻳﺮﺍ ﭘﻴﺮ &#= 65211;ﺎﺣﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﻟﺎﺗﺮ ﻫﺴﺖ.<= o:p></o:p> ﺍﻟﺒﺘﻪ ﺗ= ﻮﺟّﻪ ﺩﺭ ﺧﻮﺍﺏ ﻣﺘﻔ&= #64401;ّﺮ،ﻳﻚ ﺗﻨﺎﻗﺾ ﺍﺳﺖ.ﮐ&= #65258; ﺧﻮﺍﺏ ﺍﺳﺘﺮﺍ&#= 65187;ﺖ ﻣﻐﺰ ﻭﺗﻦ، ﻭﻧ&#= 65194;ﺍﺷﺘﻦ ﻫﺮﮔﻮﻧﻪ ﺍﻣﮑ&#= 65166;ﻥ ﺗﻮﺟّﻪ ﺍﺳﺖ.ﻭ&#= 65247;ﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65235;ﺮﺻﺖ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﻋ&= #65198;ﺿﻪ ﺧﻮﺩ ﺩﺭﺭؤﻳﺎ= 5263; ﺷﺨص ﭙﻴﺪﺍ ﻣﻴ&#= 64401;ﻨﻨﺪ.ﮐﻪ ﺑﻴﺎﺩ ﺷﺨﺺ ﺩﺭ&= #65169;ﻴﺪﺍﺭﻯ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65261;ﻟﻰ ﺳﺮﺍﺳﺮ ﺗﻮﺟّ= 5258; ﺑﭙﺎﺋﻴﻦ ﻭﻣﺎ&#= 65193;ﻳّﺎﺕ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﻧ= ﻪ ﺗﻮﺟّﻪ ﺑﻤﺮﺍ= 5175;ﺐ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 65264; ﻭ ﺣﻘﺎﻳﻖ ﻧﻴﺎ&= #65251;ﺪﻩ ﺑﺠﻬﺎﻥ.ﺯﻳﺮﺍ &= #65165;ﻳﻦ ﮐﺎﺭ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻭ ﺳﺎﻟﮑﺎﻥ ﺩﺭ = ﻣﺮﺍﺣﻞ ﻧﻬﺎﺋﻰ ﺁﻧﻬﺎ &= #65165;ﺳﺖ.ﻭ ﺍﻟّﺎ ﺍﻟﻬﺎﻣ= 5166;ﺕ ﺍﻟﻬﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﺩﺭ ﺧﻮﺍب اﺳﺖ. &= #65199;ﻳﺮﺍ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5215;ﻌﻴﻒ ﻭﻣُﺮﺩﻩ ﺍﺳﺖ . = ﮔﺮﭼﻪ ﺭﮔﻪ ﻫﺎﺋﻰ ﺩﺭ = ﮐﺎﺭ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ &= #65165;ﻳﺠﺎﺩ ﻣﻴﮑﻨﺪ،ﮐﻪ ﺑ= 5268;ﻦ ﺍﻭﻟﻴﺎ ﺗﻔﺎﻭ&#= 65173; ﻓﻬﻢ ﻭﺑﺮﺩﺍﺷ&#= 65174; ﻭﺗﻨﺰﻳﻞ ﺍﺯ ﺍ&= #65247;ﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﻧﺪ.ﻭﻟﻰ ﻫﻤﺎﻥ ﻓﮑﺮ ﻭﺗ&= #65156;ﻣّﻞ ﻭﺩﻗّﺖ ﺍﻧﺴﺎ= 5253; ﮐﺎﻣﻞ ﺩﺭ ﺍﻣﻮ&= #65197; ﻣﺎﺩﻯ ﺑﺮﺩﺍﺷ&#= 65174;،ﺣﻘﺎﻳﻖ ﺑﻴﺸﺘﺮﻯ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ ﻭﺣﺘﻰ ﺗﻔﮑّﺮ &#= 65193;ﺭﺍﻣﻮﺭﻣﺘﺎʌ= 35;ﻴﺰﻳﻚ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ، ﻫﻤﺎﻥ &#= 65235;ﮑﺮﻯ ﮐﻪ ﺑﻨﻈﺮﺷﺎﻥ &= #65251;ﻴﺮﺳﺪ،ﮐﻪ ﻫﻤﺎﻥ ﻭﺣﻰ ﻭ ﺍ= ﻟﻬﺎﻡ ﻟﺪﻧّﻰ ﻣﻴﺒﺎ= 5207;ﺪ. ﮔﺮﭼﻪ ﺑﺎﺯ ﺑﻴ&= #65254; ﺍﻭﻟﻴﺎ ﺑﺪﺭﺟ&#= 65166;ﺗﻰ ﺩﺭ ﺗﻘﺮﺏ ﺑﺤﻘ&= #65268;ﻘﺖ ﻭﮐﻴﻔﻴّت ﺘﻔA= 166;ﻭت ﻤﻴﺒﺎﺷﺪ.ﻳﻌﻨ&#= 65264; ﭼﮕﻮنه ﺒﺪﻥ ﻭ= 5165;ﺣﻮﺍﻝ ﺩﺭﻭن ﻔﮑﺮ ﻣﺘ&#= 65236;ﮑّﺮﺍﻟﻬﻰ ﺑﻮﺩه ﺎﺷﺪ، ﻭ= 5267;ﺎ ﭼﻘﺪﺭ ﺑﺮﺍﻳﺶ &= #65165;ﻫﻤﻴّﺖ ﺣﻴﺎﺗﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ، ﮐﻪ ﻧﻴ&#= 65198;ﻭﻯ ﺧﻮﺍﺳﺘﻦ ﺍﻭ ﻧ&= #65268;ﺰﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻣﺎ ﺩﺭ ﺑﻴﺎﻥ ﺍﺣﻮ&= #65165;ﻝ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﺮ&= #65187;ﻠﻪ ﺗﻮﺟّﻪ ﻭﺗﻤﺮ= 4400;ﺰ،ﻭﺷﺎﻳﺴﻨﺘ= ;ﮕﻰ ﻭﺗﻮﺍﻧﻬﺎ ﻭ ﺩ&= #65197;ﻳﺎﻓﺘﻬﺎ ﻭﺗﻨﺰﻳﻞ ﻭ ﺗﻔ&= #65204;ﻴﺮ ﻭ ﺗﻔﮑﻴﻚ ﺁﻧﻬ&= #65166;،ﺑﺎﻳﺪ ﺑﻴﻦ ﻣﺘﻔﮑّﺮ &#= 65165;ﻟﻬﻰ ﺑﺎﺭﻭﺍﻥ ﭘﺎﻙ&#= 1548; ﺑﺎ ﻣﺘﻔﮑّﺮﻏ= 5268;ﺮﺍﻟﻬﻰ ﺑﺎ ﺗﻔﮑّﺮ ﺑﺎ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﺁﻟﻮ= 5193;ﻩ ﻓﺮﻕ ﮔﺬﺍﺭﺩ.ﭼ&= #65258; ﻓﻴﻠﺴﻮﻑ ﺑﺎﺷ&#= 65194; ﻳﺎ ﺍﻧﺴﺎﻥ ﻋﺎ&= #65193;ﻯ.ﮐﻪ ﺍﻳﻦ ﻫﺮ ﺩﻭنش= 582;وﺍﺭﻯ ﺍﺯ ﻋﻠﻔﺰﺍﺭﻫ&#= 65166; ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺩ= ﺭﻣﺎﻫﻴّﺖ ﻋﻠﻒ ﺗﻔﺎﻭﺕ ﻫ&= #65204;ﺖ.ﻳﮑﻰ ﻧﺸﺨﻮﺍﺭ ﻋﻠﻒ &= #65251;ﻌﻄّﺮ ﻭ ﺩﻳﮕﺮﻯ</s= pan> &#= 65227;ﻠﻒ ﺗﻠﺦ ﻭ ﺯﻫﺮﺁﮔ&= #65268;ﻦ. <o:p></o:p> = 5261;ﻟﻰ ﺑﺤثهاﻯ ﺍﭘﻴʌ= 04;ﺘﻤﻮﻟﻮﮊﻳﻚ ﻭﻋﻠﻢ ﺍﻟﻤﻌﺮ&#= 65235;ﻪ،ﺗﻘﺮﻳﺒﺎ ﺩﺭ ﻫﺮ ﺩﻭ ﻃﺒﻘ= ﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺭ&#= 65261;ﺣﺎﻧﻰ ﻭ ﺷﻴﻄﺎﻧﻰ ﻭ ﺷ= ﻄﺤﺎﺗﻰ، ﺷﺒﻴﻪ ﺑﻬﻢ ﺑﺮ&= #65165;ﻯ ﻣﻄﺎﻟﻌﻪ ﻓﻠﺴ&#= 65236;ﻰ ﻣﺎ ﻫﺴﺘﻨﺪ.ﮐﻪ = ﺑﺎﻳﺪ ﻣﺪﺍﻡ ﺩﺭ ﺩﻭ ﻗ= ﺴﻤﺖ ﺍﻟﻬﻰ ﻭﻏﻴﺮ ﺍ&= #65247;ﻬﻰ،ﺗﻄﺒﻴﻖ ﻗﻮﺍﻋﺪ ﻭﺍﺻﻮ&#= 65245; ﻧﻤﻮﺩ.ﮐﻪ ﻧﺘﺎ&= #65267;ﺞ ﮐﺎﻣﻠﺎ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺩﺍﺭﻧﺪ.ﻓﻠﺎﺳ&#= 65236;ﻪ ﻣﺎﺩﻯ ﺗﻤﺎﻡ ﻭ&= #65239;ﺎﻳﻊ ﺭﻭﺍﻥ ﻭ ﺳﺎﻳﮑ&= #65262;ﻟﻮﮊﻳﻚ ﺭﺍ،ﺑﻤﻘﻮﻟﻪ = 5261;ﺍﺣﺪﻯ ﺑﻨﺎﻡ ﻓﻌﻞ ﻓﮑ&= #65198; ﻣﻴﻨﻤﺎﻳﺪ.ﻭﭼ&#= 65262;ﻥ ﺍﻓﻌﺎﻝ ﻫﻤﻴﺸ&#= 65258; ﻣﺘﻐﻴّﺮ ﻫﺴﺘ= 5256;ﺪ،ﭘس ﻧﺘﺎﻳﺞ ﺭﻭﺍﻧ&#= 65264; ﻧﻴﺰ ﻓﺮﻕ ﺩﺍﺭ&= #65255;ﺪ.ﻭﻟﻰ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﻟ&= #65166;ﻳﺖ،ﺩﺭ ﺗﺄﻣّﻠﺎﺕ ﺍﻟ= 5260;ﻰ ﺧﻮﺩ ﺑﺪﻭﻥ ﻣﻮ&= #65215;ﻮﻉ،ﺷﺮﻭﻉ ﺑﺘﻤﺮﮐﺰ ﺩﺭ ﻭ&= #65203;ﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ،ﺑﻤʋ= 98;ﺍﺗﺐ ﺍﻟﻬﻰ ﻧﻤﻰ ﮔﻮ&= #65267;ﻨﺪ، </spa= n>ﺩﺭﺑﺎﺭﻩ ﭼʌ= 58; ﻣﻮﺿﻮﻋﻰ ﺑﺮﺍﻯ ﻣﻦ ﺍﻟﻬ&= #65166;ﻡ ﺑﺪﻫﺪ.ﮔﺮﭼﻪ ﺩ&= #65197; ﺩﻝ ﻭ ﺩﻋﺎ، ﭘﻮ&= #65199;ﺵ ﺧﻮﺍﺳته هاﺋ᥾= 4; ﺩﺍﺭﺩ.ﻭﻟﻰ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ،ﺑﺮﺣﺴﺐ ﻣﺼﻠﺤﺖ ﺑﻴﻨﻰ &= #65165;ﻟﻬﻰ،ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺁﻧﻬﻢ ﺩﺭ ﺑﺎﺭﻩ ﻭﻇﺎ&= #65267;ف کاﻣل اﻟﻬﻰ ﻭʋ= 69;ﺮﺍﻯ ﺍﺣﻮﺍﻝ ﻣﻮﺭﺩ &= #65255;ﻴﺎﺯ ﺳﺎﻟﮑﺎن اﻳﻦ = 5165;ﻭﻟﻴﺎ ﺍﻟﻬﺎﻡ ﻣﻴﺮﺳ&#= 65194;.ﻭ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65261;ﺣﮑﻮﻣﺖ ﺩﺍﺭﻯ ﻭ ﺣﺰﺏ ﺑ= ﺎﺯﻯ ﻭﻣﺬﻫﺐ ﺗﺮﺍﺵ &= #65255;ﻴﺴﺖ. ﻣﮕﺮ ﻓﻄﺮﺗﺎ ﺍ&= #65199;ﺁﻧﻬﺎ ﺑﺎﺷﺪ،ﮐﻪ ﺍﻟ= 5260;ﺎﻣﺎﺕ ﻫﺸﺪﺍﺭی ﻤﻴﺪ= 5259;ﻨﺪ،ﻳﺎ ﺩﺳﺘﻮﺭ ﺩﻭﺭﻯ &= #65261; ﺍﺣﺘﻴﺎﻁ ﻣﻴﺪ&#= 65259;ﻨﺪ. ﺩﺭﺑﺎﺭﻩ ﺗﻮﺟ&#= 1617;ﻪ ﻓﮑﺮﻯ،ﮐﻪ ﻣﺘ= 5236;ﺎﻭﺕ ﺩﺭ ﺩﻗّﺖ ﻭﺑﺮ&#= 65193;ﺍﺷﺖ ﻫﺴﺖ، ﻭ ﮔﺎﻫﻰ &= #65169;ﺎﺯﻯ ﺫﻫﻦ ﺍﺳﺖ،ﻭﺣ= 5268;ﺮﺕ ﻧﻔس ﺑﺎﻃﻞ،ﮐA= 258; ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺮﺩ ﻭﺧﻮﺩ ﻣﻴﺪﻭﺯ&#= 65193;.ﻭ ﻫﺮﭼﻪ ﻧﻔس ﺍﻣ&#= 1617;ﺎﺭﻩ ﺍﻭ ﻣﻴﺨﻮﺍﻫﺪ&#= 1548; ﺁﻧﺮﺍ ﻣﻄﺮﺡ ﻣ&= #65268;ﮑﻨﺪ.ﮔﻮﺋﻰ ﺩﺭ ﺧﻴﺎﻝ ﺧﻮﺩ&= #1548;ﺗﺨﺘﻪ ﻧﺮﺩﺑﺎﺯﻯ ﻣﻴ&#= 64401;ﻨﺪ.ﻭﻣﺪﺍﻡ ﻃﺎس هاﻯ ﻣﻮﺭA= 193; ﻧﻴﺎﺯ ﺧﻮﺩ ﺭﺍ = ﻣﻴﺂﻭﺭﺩ.ﻭﻫﻴ&#= 64379; ﻃﺎس ﻣﻀﺮ ﻧﺪﺍ&#= 65197;ﺩ.<o:p></o:p> = 5203;ﺎﺧﺘﻤﺎﻥ ﺭﻭﺡ ﻭ ﺭﻭﺍﻥ ﺍ= ﻧﺴﺎﻥ، ﻫﻴﭻ ﻟﺤظه ای A= 169;ﺪﻭﻥ ﺗﻮﺟّﻪ ﻧﻴﺴﺖ.&#= 65187;ﺘﻰ ﺩﺭ ﺧﻮﺍﺏ ﮔﻬﮕ&= #65166;ﻩ ﺗﻮﺟّﻪ ﺩﺭ ﺭؤ= 5267;ﺎﻫﺎ ﺩﺍﺭﺩ.ﭘس ﺍﻧﺘ&#= 65170;ﺎﻩ ﻭﺗﻮﺟّﻪ ﺑﭽﻴ= 5200;ﻯ ﻫﻤﻴﺸﻪ ﻫﺴﺖ.ﺗ&= #65166; ﺁﻥ ﭼﻴﺰ ﭼﻪ ﺍﺭ= ﺯﺵ ﺗﻤﺮﮐﺰ ﻭﺗﻮﺳ&#= 1617;ﻞ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺯﻳﺮﺍ ﺭﻭﺍﻥ ﻳﺎ ﻫﻤﺎ&= #65253; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﮐﻪ ﺍﺻﻠﻰ ﺍﻟﻬﻰ ﺩ&= #65165;ﺭﺩ،ﻭ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨ= ﻮﻥﺑﺎﻋث ﻭﺟﻮﺩ ﺟﺴﻤﺎﻧ&#= 65264; ﻭﻧﻮﻋﻰ ﻳﻚ ﻣﻮ&= #1580;وﺩ ﺍﺳﺖ،ﻫﻴﭻ ﮔﺎ= 5257; ﺧﻮﺍﺏ ﻧﺪﺍﺭﺩ&#= 1548;ﻭﻫﻴﭻ ﮔﺎﻩ ﻣﺮﮒ ﻫﻢ ﻧ= ﺪﺍﺭﺩ.ﻭ ﻫﺮﮔﺰ ﺩﺭﻫﺴﺘ&#= 65264; ﺑﻌﺒث ﻭﺑﺎﻃﻞ &#= 65227;ﻤﺮ ﻧﻤﻰ ﮔﺬﺍﺭﻧﺪ.&= #65165;ﻣﺎ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﻴﺪﺍﺭﻯ ﻭﻫﺸ&#= 65268;ﺎﺭﻯ ﺭﻭﺍﻥ ﻭ ﺭﻭﺡ ﺍ= ﻟﻬﻰ ﺷﺪﻩ ﺧﻮﺩﺭﺍ،= 5193;ﺭﺳﻤﺖ ﻭﺳﻴله اﻟﻬﻰ A= 191;ﻮﻳﺶ ﻭﺑﺎ ﮐﻠﺎﻡ ﻭﺩ&= #65203;ﺘﻮﺭ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺧ&#= 65262;ﺩ ﻣﺤﺪﻭﺩ ﻣﻴﮑﻨ&#= 65194;.ﻭﺣﺘﻰ ﺍﮔﺮ ﺍﻟﻬﺎﻣﻰ &= #65255;ﮕﻴﺮﺩ،ﻭ ﻓﮑﺮ ﺟﺪﻳﺪی ﺒ&#= 65198;ﺍﻳﺶ ﻧﺮﺳﺪ،ﺑﮑﺎﺭ = 5175;ﻤﺮﮐﺰ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣ&= #65268;ﺪﻫﺪ.ﺍﻳﻨﮑﻪ ﺑﺮﺧﻰ ﺗﻮﺟّﻪ &#= 65197;ﺍ ﺑﺪﻭ ﮔﻮﻧﻪ ﺗﻮ&= #65183;ّﻪ ﺍﺭﺍﺩﻯ ﻭ ﻏﻴﺮ = ﺍﺭﺍﺩﻯ ﺗﻘﺴﻴﻢ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﺍﻟﺒﺘﻪ ﺩﺭ ﺻﻨ&= #65228;ﺘﮕﺮﻯ ﻭ ﺗﻮﺟّﻪ ﺗﮑﻨ&#= 65268;ﮑﻰ، ﺗﻮﺟّﻪ ﻣﺸﺨﺺ &#= 65261;ﻣﺤﺪﻭﺩ ﺍﺭﺍﺩﻯ ﺑﭽﻨﺪ &= #65207;ﮑﻞ ﻓﻨّﻰ ﺻﺎﺩﻕ ﺍ&#= 65203;ﺖ. ﻭﻟﻰ ﺩﺭﺍﻣﻮﺭ&#= 65251;ﺎﺩﻯ ﺩﻳﮕﺮ ﻭﺭﺍﻳﺞ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﻫﻤﺎﻥ = 5183;ﻮﻟﺎﻥ ﻓﮑﺮ ﺩﺭ ﻣﺮﺗﻊ = ﻭ ﻋﻠﻔﺰﺍﺭ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺑﺮﺍﻯ ﻧﺸﺨﻮﺍ&#= 65197; ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﻣﻴﮑﻨﺪ.ﻭﺩﺭ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﻄﻮﺭﺍ&#= 65197;ﺍﺩﻯ ﭼﻨﺎﻥ ﻣﺪﺍﻡ ﺩ&= #65197; ﺗﻤﺮﮐﺰ ﻭﺳﺎﺋ&#= 65218; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ،ﮐﻪ ﺗثبیت ﺍﺣﻮﺍ᥼= 5; ﻭﻣﻠﮑﻪ ﺷﺪﻥ ﻭﺳﺎﻳﺒﺮ&#= 65255;ﻴﺘﻴﻚ ﮔﺮﺩﻳﺪﻥ ﻗﺮﺍ&#= 65175;ﺮ ﻣﻴﮕﻴﺮﻧﺪ.ﮐﻪ &= #65175;ﻘﺮﻳﺒﺎ ﻫﻴﭻ ﮔﺎﻩ ﺧﺎﺭ&= #65181; ﺍﺯ ﻣﺤﺪﻭﺩ ﻋﺮ&= #65235;ﺎﻧﻰ ﺧﻮﺩ ﻧﻤﻰ ﺷﻮﻧ&= #65194;.ﻭﺩﺭ ﺧﻮﺍﺏ ﻧﻴﺰ ﻫﻤ&= #65166;ﻥ ﺣﺎﻝ ﺭﺍ ﺩᥴ= 5;ﺭﻧﺪ. ﻭ ﻟﺬﺍ ﺑﺎ ﺑﺤﺮ= ﺍﻧﻬﺎﻯ ﺯﻧﺪﮔﻰ ﻭﺣﺘﻰ &= #65169;ﺤﺮﺍﻥ ﻣﺮﮒ ﻗﺮﻳﺐ ﺍﻟ&= #65262;ﻗﻮﻉ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﭘﺮﻳﺸﺎﻧﻰ ﻧﺪ&#= 65165;ﺭﻧﺪ.ﻭ ﺑﺎ ﺣﺼﻮﻝ ﻣﺮﮒ = ﺑﮕﻔﺘﻪ ﺁﺧﻮﻧﺪﻫﺎ، ﺩ= 5197; ﻗﺒﺮ ﻫﻢ ﻣﻴﺪﺍ&= #65255;ﻨﺪ ﺟﻮﺍﺏ ﻧﮑﻴﺮ ﻭ&= #65251;ﻨﮑﺮ ﭼﻴﺴﺖ.ﻭﻟﻰ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥﭼﻴﺰ= 5263; ﻧﺪﺍﺭﻧﺪ، ﮐﻪ &#= 64344;س ﺍﺯ ﻣﺮﮒ ﻭﺣﺘﻰ = ﺩﺭ ﺣﻴﺎﺕ ﺧﻮﺩ، ﺳ&#= 65198;ﻣﺎیه اﻯ ﺩﺭﺩﺳﺖ ﺁﻧ&#= 65260;ﺎ ﺑﺎﺷﺪ.ﻭ ﺳﺎﻟﻚ = ﺩﺭ ﺩﻭﺭﻩ ﺳﻠ= ;ﻮﻙ ﺍﺳﺖ،ﮐﻪ ﺟﻮﺍ= 5167; ﻓﺮﺷﺘﮕﺎﻥ ﻧﮑ&#= 65268;ﺮ ﻭﻣﻨﮑﺮ ﺭﺍ ﻣﻴ&= #65194;ﻫﺪ. ﻳﻌﻨﻰ منکر ﺁʌ= 55;ﭽﻪ ﺯﺷﺖ ﻭﮔﻨﺎﻩ و شایسته فرار = 5165;ﺳﺖ،ﻭ ﺁﻧﭽﻪ ﮐﻪ ﻣﻮﺭ&= #65193; ﺍﻧﮑﺎﺭ ﻭﺗﮑﺬ&#= 65267;ﺐ ﻣﺎ ﻗﺮﺍﺭ ﮔﺮﻓ&= #65176;ﻪ ﺍﺳﺖ، ﺑﺨﺼﻮﺹ &#= 65193;ﺭ ﺑﺎﺭﻩ ﺩﺳﺘﻮﺭ&#= 65165;ﺕ ﭘﻴﺮ ﻭﺍﻋﻤﺎﻝ &= #65165;ﻭ ﻭﭼﻮﻥ ﺍﺣﻮﺍﻝ &= #65165;ﻟﻬﻰ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺷﻮﺩ،ﺩﺭ ﻫﺮ ﺣ&#= 65166;ﻝ ﻭﺣﺘﻰ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ،ﻫﻤﺎﻥ ﺍﺣﻮﺍﻝ ﺭﺍ ﺩﺍ&= #65197;ﺩ ﻭ ﺑﻘﻮﻝ ﺍﻓﻠﺎ&= #65219;ﻮﻥ، ﺩﺭ ﺗﻮﻟﺪ</s= pan> &#= 65169;ﻌﺪﻯ ﻫﻤﻪ ﺁﻧﻬﺎ ﺭﺍ = ﺑﻴﺎﺩ ﻣﻴﺂﻭﺭﺩ.ﭼﻮﻥ &= #65169;ﺨﻮﺍﻫﻨﺪ ﺑﻮﻯ ﺩﺭس ﺑﺪﻫ&#= 65256;ﺪ.ﺯﻳﺮﺍ ﺳﺎﺑﻘﻪ ﺁﻧﻬﺎ &= #65197;ﺍ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ،ﺑﻬﺮ ﺷﮑ= 5248;ﻰ ﮐﻪ ﻓﺮﺽ ﮐﻨﻴﻢ = ﺩﺍﺭﻧﺪ.ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺗ&#= 65212;ﺪﻳﻖ ﻳﺎ ﺗﺼﻮﺭ ﺁﻥ ﺭ= ﺍ ﺑﮑﻨﻨﺪ.ﺍﻣﺎ ﻃ&= #65170;ﻘﻪ ﺑﻨﺪﻯ ﺗﻮﺟّﻪ &#= 65169;ﺎﺭﺍﺩﻯ ﻭﻣﻘﺼﻮﺩ،ﻭ ﻏ= 5268;ﺮ ﺍﺭﺍﺩﻯ ﻭﺍﺗّ= 5236;ﺎﻗﻰ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ.&= #64380;ﻮﻥ ﺍﺭﺍﺩﻩ ﺑﺮ ﺗﻮ&= #65183;ّﻪ ﻣﻘﺪﻡ ﺍﺳﺖ.ﻭ ᥺= 7;ﮑس ﺁﻥ ﻧﻴﺰ ﺻﻮﺭﺕ = ﻣﻴﮕﻴﺮﺩ ﮐﻪ ﺗﻮﺟّﻪ ﺩﺳ&#= 65174; ﻣﻴﺪﻫﺪ،ﻭﺍﺭA= 165;ﺩﻩ ﺑﻌﺪﺍ ﻣﻄﺮﺡ ﻣ&= #65268;ﮕﺮﺩﺩ. ﺍﺻﻮﻟﺎ ﻫﻴﭻ ﻟ&= #65188;ظه اﻯ ﺑﺪﻭﻥ ﺗﻮﺟ&#= 1617;ﻪ ﺩﺭ ﺍﻧﺴﺎﻥﻧﻴ&#= 65204;ﺖ.ﺣﺘﻰ ﻭﻗﺘﻰ ﮐﻮﺩﻙ ﻳ&= #65166; ﺩﻳﻮﺍﻧﻪ ﻭ ﺍﻧ&= #65204;ﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ،ﺑ= 5166;ﻣﻮﺭ ﺣﻘﻴﻘﻰ ﺩﻗّﺖ &#= 65251;ﻴﮑﻨﺪ. ﺩﺭ ﺍﻣﺮﻳﮑﺎ ﻣ&= #1579;لی ﺷﻨﻴﺪﻡ ﮐﻪ ﻣﻴ&= #64405;ﻮﻳﺪ،ﻭﻗﺘﻰ ﮐﺴﻰ ﺑﺪﻧﺒﺎﻝ &= #65203;ﮑّﻪ ﺩﻩ ﺳﻨﺘﻰ ﻣﻴﮕ&= #65198;ﺩﺩ، ﺑﺴﻴﺎﺭ ﺳکه های ﺒﻴﺸﺘﺮﻯ A= 193;ﺭﺑﺮﺍﺑﺮ ﺍﻭ ﺑﻘﺮﺍﺭ ﻣﻴ&= #64405;ﻴﺮﻧﺪ،ﻭﻟﻰ ﺷﺨﺺ ﺗﻮﺟّﻪ ﻧ&#= 65194;ﺍﺭﺩ.ﻭ ﻓﻘﻂ ﺩﻩ ﺳﻨﺘﻰ = ﺭﺍ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺒ&#= 65268;ﻨﻨﺪ.ﻭ ﺍﻳﻦ ﻧﻔس ﺍﺭﺍ&#= 65193;ﻩ،ﺑﺪﺭﺟﺎﺕ ﺣﻘﻴﺮ ﻣﻴﺮﺳﺪ&#= 1548; ﮐﻪ ﻫﻤﻪ ﺩﺍﺭﻧ&= #65194; .<o:p></o:p> = 5187;ﺘﻰ ﻣﻴﮕﻮﻳﻢ،ﮐﻪ = 5165;ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺧﺎﺹ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺴﺖ،= 4400;ﻪ ﺩﺭ ﺗﻤﺮﮐﺰ ﻭﺗ&= #65262;ﺟّﻪ ﺑﺒﺎﻟﺎ ﻫﺴﺘﻨ&#= 65194;.ﺗﻤﺎﻡ ﺍﻧﺴﺎﻧﻬﺎ ﻭ ﺣ&= #65176;ﻰ ﺣﻴﻮﺍﻧﺎﺕ ﺍﻟ&#= 65260;ﺎﻣﺎﺕ </spa= n>ﺍﻟﻬﻰ ﺭﺍ ﻣA= 256;ﺎﺳﺐ ﻧﻴﺎﺯ ﻭ ﻓﻬﻢ ﻭ= ﺩﺭﻳﺎﻓﺖ ﺧﻮﺩ ﺩﺍﺭﻧﺪ ﮐ&= #65258; ﺍﺳﺎﻣﻰ ﻏﺮﻳﺰ&#= 65257; ﻭ ﻓﻄﺮﺕ ﻭ ﻏﻴﺮ= ﻩ ﺑﺮ ﺁﻥ ﻣﻴﮕﺬﺍ&= #65197;ﻧﺪ. ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺧ&= #65194;ﺍﻭﻧﺪ ﺑﺰﻧﺒﻮﺭ ﻋﺴﻞ &= #65261;ﺣﻰ ﻣﻴﺪﻫﺪ، ﮐﻪ ﭼ&#= 64405;ﻮﻧﻪ ﺧﺎﻧﻪ ﺧﻮﺩﺭﺍ &= #65169;ﺴﺎﺯﺩ.ﻭﺍﻧﺴ= 5166;ﻧﻬﺎ ﻧﻴﺰ ﻣﺮﺍﺗل ا= 5247;ﻬﻰ ﻣﺮﺑﻮﻁ، ﺑﺂﻧ= 5260;ﺎﻭ ﺑﺮﺍﻳﺸﺎﻥ ﻓﮑ&#= 65198; ﻣﻴﮑﻨﻨﺪ،ﻳﺎ = 5235;ﮑﺮﻯ ﺭﺍ ﺩﺭ ﺫﻫﻦ ﺁﻧ= ﻬﺎ،ﻭﺣﺘﻰ ﮐلامی ﺮﺍ ﺑﺮʋ= 99;ﺑﺎﻥ </spa= n>ﺁﻧﻬﺎﻣﻴﮕ᥷= 6;ﺍﺭﻧﺪ.ﺧﺪﺍﻭﻧ= ﺪ ﺣﻘﺎﻳق ﺮﺍ ﺍﺯ &= #65155;ﺯﻝ ﺗﺎﺃﺑﺪ ﺑﺮﺍﻯ &= #65259;ﻤﻪ ﺩﺍﺭﺩ.ﮔﻴﺮﻧﺪ&#= 65257; ﻫﺎﻯ ﺍﻓﺮﺍﺩ ﻣ&= #65176;ﻔﺎﻭﺕ ﺩﺭ ﻇﺮﻓﻴّﺖ ﮔ&#= 65268;ﺮﻧﺪﮔﻰ ﺍﺳﺖ.ﺯﻳﺮﺍﺩﺭ&#= 65183;ﺎﺕ ﺗﻮﺟّﻪ ﻓﺮﻕ ﻣ&#= 65268;ﮑﻨﺪ.ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﺎﻣﻮﺭ ﺣﻘ&= #65268;ﺮﻯ ﻣﺪﺍﻡ ﻓﮑﺮ ﻭﺗ&= #65262;ﺟّﻪ ﺩﺍﺭﻧﺪ،ﺣﺘﻰ = 5165;ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﺁ= ﻥ ﺳﻤﺖ ﺑﺮﺩﺍﺷت &#= 65252;ﻴﮑﻨﻨﺪ.ﮔﻮﺋA= 264; ﻓﺎﻝ ﻣﻴﮕﻴﺮﻧ&#= 65194;،ﻭﺧﺪﺍﻭﻧﺪ ﺑﺂﻧﻬﺎ ﺍﻟﻬﺎ&#= 65249; ﺑﺪﻫﺪ ﺳﺮﻧﻮﺷ&#= 65174; ﺍﻓﺮﺍﺩ ﻣﺤﺪﻭ&#= 65193; ﮐﻨﻨﺪﻩ ﺍﻳﻦ ﺍ&= #65187;ﻮﺍﻝ ﺩﺭ ﺗﻮﺟّﻪ ﻭﺗ&#= 65252;ﺮﮐﺰ ﻣﻴﺒﺎﺷﺪ. ﺍﻭﻟ&= #65268;ﻦﺍﺧﺘﻴﺎﺭ ﺑﻰ ﺍﺧﺘﻴﺎﺭﻯ&#= 1548;ﻭﻏﻴﺮﺳﺎﻟﮑᥴ= 6;ﻥ ﺍﺧﺘﻴﺎﺭﺷﺎﻥ &#= 65251;ﻄﻠﻮﺏ ﻋﻘﺪﻩ ﻫﺎﻯ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﻟ= ﺬﺍ ﻫﺮﮐس ﺍﻣﺮﻭﺯ &#= 65203;ﺮﻧﻮﺷﺖ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻳ&= #65166; ﺑﺪﺗﺮ ﺑﻌﺪﻯ ﺧ&= #65262;ﺩﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65194;.<o:p></o:p> = 5259;ﻤﺎن گونه که ﺳﺮﻧﻮ= ;ﺷت ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ&#= 64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّه ﻨﻮﻉ ﺑﺸﺮﻯ ﻓﻌ&= #65248;ﻰ ﺁﻧﻬﺎ ﻧﺘﻴﺠﻪ &= #65175;ﮑﺎﻣﻠﺎﺕ ﺁﻧﻬﺎ،ﺩﺭ ﺗﻮ= 5247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺑﻮﺩﻩ &= #65165;ﺳﺖ.ﻭﺧﺪﺍﻭﻧ= 5194; ﺳﺘﻢ ﻧﻤﻰ ﮐﻨﺪ&= #1548;ﮐﻪ ﮐﺴﻰ ﺭﺍ ﻧﺎﺑﻴ&= #65256;ﺎ ﻳﺎ ﮐﻢ ﻋﻘﻞ ﺁﻓ= ﺮﻳﺪﻩ.ﺯﻳﺮﺍ دﺭﮔﺬﺷﺘﻪ ﺷﺮ= 5165;ﻳﻂ ﻟﺎﺯﻡ ﺭﺍ ﺑﺮﺍ&= #65263; ﻭﺿﻊ ﺑﻬﺘﺮ ﺍﻣ&= #65198;ﻭﺯ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻫ&= #65250; ﻧﮑﺮﺩه اﻧﺪ.ﻭ= 5251;ﺎ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ = ﺳﺮﻧﻮﺷﺘﻰ ﺩﺍﺭﻳﻢ،ﮐﻪ ﺑ= 5166;ﻳﺪ ﺍﺟﺮﺍ ﮔﺮﺩﺩ. ﻣ= ﮕﺮ ﺳﺎﻟﮑﺎﻥ</sp= an> &#= 65165;ﻟﻬﻰ ﺩﺭ ﭘﻴﻤﺎﻥ ﺑﺎ = ﻭﻟﺎﻳﺖ،ﻭ ﻋﺎﻣﻞ ﻭ ﺻﺎﺩﻕ = ﻭ ﻋﺎﺷﻖ ﻭﻟﻰّ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ.ﺁﻧﮕﺎﻩ ﮐ&= #65252;ﺒﻮﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺭﺍ ﺗﺄﻣ&= #65268;ﻦ،ﻭ ﺍﺿﺎﻓﺎﺗﻰ ﺑﺮ&#= 65165;ﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺧ&= #65262;ﺩ ﻓﺮﺍﻫﻢ ﻣﻰ ﮐﻨ&= #65256;ﺪ.ﻳﻌﻨﻰ ﺗﺨﻠﻴﻪ ﮔﺬﺷﺘ&#= 65258; ﻭﺗﺤﻠﻴﻪ ﺑﺼﻔ&#= 65166;ﺕ ﺍﻟﻬﻰ،ﻭ ﺭﺳﻴ= 5194;ﻥ ﺑﺘﺠﻠیه هاﻯ ʌ= 59;ﻔﺘﮕﺎﻧﻪ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ= 5169;ﺸﺮﻯ. ﻟﺬﺍ ﺍﮔﺮﺑﺮﺍ&#= 65263; ﮐﺴﻰ ﺩﺭﺁﻳﻨﺪ&#= 1607; ﻫﺎ ﺳﺮﻧﻮﺷﺘﻰ &= #65251;ﻘﺮﺭﺷﻮﺩ، ﺩﺭ ﻣﻮﺭﺩ ﺧﻮﺩ = ﺍﻧﺴﺎﻥ ﺑﺴﺘﻪ ﺑﻬﻤّﺖ &#= 65203;ﻠﻮﻙ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ&= #65247;ﻰ ﺧﺪﺍﻭﻧﺪ ﺭﺍﺑ&#= 65220;ﻪ ﺳﺮﻧﻮﺷﺖ ﮐﺴﻰ &= #65197;ﺍ ﺑﺎ ﺩﻳﮕﺮﺍﻥ، &#= 64380;ﻪﺍﮐﻨﻮﻥ ﻭ ﻳﺎ ﺩﺭ ﺗﻮﻟﺪ= ﺍﺕ ﺁﻳﻨﺪﻩ ﺩﺭ ﻧﻈ&= #65198; ﺩﺍﺭﺩ.ﻣثلا ﻃA= 262;ﺭﻯ ﺳﺮﻧﻮﺷﺖ ﺷﺨﺺ &= #65165;ﺳﺖ،ﮐﻪ ﺍﻭﻟﺎﺩﺵ ﺍﺯ ﻧ&= #65224;ﺮ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺑ&= #65252;ﻘﺎﻣﺎﺗﻰ ﺑﺮﺳﻨﺪ.ﻭﻟﻰ ﺍ&= #65267;ﻦ ﻣﻘﺎﻣﺎﺕ ﺑﺮﺍ&#= 65263; ﭘﺪﺭ ﻧﻴﺴﺖ. ﭘﺪ= ﺭ ﻏﻴﺮﺍﻟﻬﻰ ﻣﺤ&#= 65252;ﺪ ﺳﺮﻧﻮﺷتی ﺒﺮA= 165;ﻯ ﭘﻴﺪﺍﻳﺶ ﻣﺤﻤ&#= 65194; ﻭ ﺗﮑﺎﻣﻞ ﺍﻭ ﺑ= ﻮﺩه است ﻭﻟﻰ ﺧﻮﺩA= 205; ﺍﺯ ﮐﻤﺎﻟﺎﺕ ﻓ&= #65198;ﺯﻧﺪ ﭼﻴﺰﻯ ﺑﻬﺮﻩ ﻧ&= #65194;ﺍﺭﺩ.ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺍﮐﻨﻮﻥ ﭘﺪﺭﻡ &= #65193;ﺭ ﺟﻬﻨّﻢ ﺍﺳﺖ.ﻳ&#= 65228;ﻨﻰ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ&#= 65263; ﺗﻮﻟﺪﺍﺕ ﺧﻮﺩ. = ﺯﻳﺮﺍ ﻣﺎﻧﻨﺪ ﭘﺴﺮﺵ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻧﮑﺮﺩﻩ&#= 1548;ﻭ ﻳﺎ ﺩﺭ ﺳﻄﻮﺡ ﭘ= ﺎﺋﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65262;ﺩﻩ ﺍﺳﺖ.ﮐﻪ ﺍﮐثر &#= 65203;ﺎﻟﮑﺎﻥ ﮐﻢ ﮐﺎﺭ ﭼﻨﻴﻦ = ﻫﺴﺘﻨﺪ.ﻭﻟﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺪﻭ&#= 65253; ﺗﺄﻣﻴﻦ ﺷﺮﻭﻁ &= #65247;ﺎﺯﻡ ﺗﺎ ﺷﺮﻁ ﮐﺎﻓﻰ = ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳﺖ ﺩ&#= 65197; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ&#= 1548; ﺍﺯﺍﺣﻮﺍﻟﻰ ﮐ&#= 65258; ﺑﻘﻮﻝ ﻗﺮﺁﻥ، (&= #65187;ﺘﻰ ﺃﻋﻠﻢ) ﺍﻟﻬﻰ ﺩ= ﺳﺖ ﻧﺪﻫﺪ ﭘﺎﺩﺍﺵ &= #65255;ﻤﻴﺪﻫﺪ،ﻭﺣʋ= 76;ﻰ ﻣﺠﺎﺯﺍﺕ ﺻﻮﺭ&#= 65173; ﻧﻤﻰ ﮔﻴﺮﺩ.ﮔﻮ&= #65163;ﻰ ﺧﺪﺍﻭﻧﺪ ﻧﻤﻴ&#= 65194;ﺍﻧﺪ،ﻭ ﻧﺸﺴﺘﻪ ﮐﻪ ﻫﺮ = ﮔﺎﻩ ﺩﺍﻧﺴﺖ،ﺁﻧﮕA= 166;ﻩ ﺑﺮﺍﻯﺳﺎﻟﻚ ﭘ&#= 65166;ﺩﺍﺵ ﺷﻬﻮﺩﻯ ﻳﺎ ﻣﺠ&= #65166;ﺯﺍﺕ ﻗﻬﻘﺮﺍﺋﻰ ﮐﺎ&#= 65197;ﻣﺎﺋﻰ ﺑﺪﻫﺪ. ﮔﺮﭼﻪ ﺧ= ﺪﺍﻭﻧﺪ ﺑﻤﻮﺟﺐ ﻓﺮﻣﺎ&#= 65253; ﮐﻦ ﻓﻴﮑﻮﻥ،ﻭ &#= 65175;ﮑﺮﺍﺭ ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎ&#= 65259;ﺎ ﻋﻤﻠﺎ ﺁﮔﺎه ا= 5203;ﺖ، که همه موﺟﻮﺩ= ﺍت ﺤﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃ= ﺗﻤﻰ، ﺯﻣﺎﻧﻰ ﺩﺭ ﺗﮑ&= #65166;ﻣﻞ ﺑﺒﺎﻟﺎﺗﺮﻳﻦ &#= 65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺭﺳﻴﺪ،ﮐﻪ ﺑﺎ= 5267;ﺪ ﺑﺮﺳﻨﺪ ﻭﻟﻮ ﺑ&= #65240;ﻴﻤت عذﺍﺏ،ﮐﻪ ﺩﺭʋ= 99;ﻧﺪﮔﻴﻬﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻭﺣ&#= 65268;ﻮﺍﻧﻰ ﺩﺍﺭﻧﺪ.ﻭﺧﺪﺍ&#= 65261;ﻧﺪ ﻓﻬﻢ ﻭﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﻭ ﭘﺎﺩﺍﺷﻬﺎﻯ &= #65169;ﺪﻭﻥ ﺩﺍﻭﻃﻠﺐ ﺑﻮﺩ&#= 65253;،ﻭ ﺗثبیت ﺻﻔﺎﺕ ʄ= 00;ﻤﺎﻟﺎﺕ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65185; ﻫﺮﻣﻮﺟﻮﺩﻯ ﮐ&#= 65204;ﻰ ﺭﺍ ﺑﺒﺎﻟﺎﺗﺮ &= #65165;ﺯ ﺁﻧﭽﻪ ﻫﺴﺖ ﻧﻤ&= #65264; ﺑﺮﺩ.ﮔﺮﭼﻪ ﺍﮔ&= #65198; ﺑﺎﻟﺎ ﻧﺮﻭﻧﺪ &= #65235;ﺮﺍﻭﺍﻥ ﺩﺭﺟﺎﺕ ﻭ ﺩﺭﮐ&= #65166;ﺕ،ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﻧﻮﻉ ﺣﻴ&= #65262;ﺍﻧﻰ،ﻭ ﺣﺘﻰ ﺑﻔﺴﺨﻬﺎ&#= 65263; ﮔﻴﺎﻫﻰ ﻭﮔﻨﺪ&#= 65267;ﺪﮔﻰ،ﻭ ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﭼ&= #65262;ﻥ ﺳﻨﮓ ﺷﺪﻥ ﻧﻴﺰ = ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﺮﻭﻧﺪ.ﭘ&= #1587; ﺩﺭﻳﺎﻓﺖ ﺍﻟﻬ&#= 65166;ﻡ ﺍﻟﻬﻰ ﺩﻟﻴﻞ ﺣ&= #65240;ّﺎﻧﻴّﺖ ﮐﺴﻰ ﻧﻴﺴﺖ ﮐﻪ = ﻫﻤﻪ </spa= n>ﺩﺍﺭﻧﺪ.ﻭﻟʌ= 64; ﺑﻴﺎﻥ ﮐﻨﻨﺪﻩ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﺷﺨﺺ ﻫﺴﺖ . ﻭﺍﮔ= ;ﺮ سالک ﺑﺘﻮﺍﻧ᥷= 4; ﺑﺎ ﻣﺮﺍﻗﺒﻪ ﺧﻮﻳ&#= 65208;ﺘﻦ، ﺩﺭﻙ ﻣﻮﻗﻌﻴّ= 5174; ﺭﻭﺣﻰ ﺧﻮﺩ ﮐﻨ&= #65194;.ﻭ ﺍﻓﺮﺍﺩ ﺣﻘﻴﺮ &= #65193;ﺭﻣﻘﺎﻡ ﺭﻭﺣﻰ،ﺍﮔﺮ ﺍ= 5175;ﻔﺎﻗﺎ ﺑﻴﺎﻧﻰ ﺑﺤﻖ ﮐ&= #65256;ﻨﺪ،ﻋﻤﻠﺎ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ. = ﺯﻳﺮﺍ ﺩﺭ ﻣﺮﺣﻠﻪ ﺑﻌ&= #65194;ﻯ،ﺿﺪ ﺣﻘﺎﻳﻖ ﮔﻔﺘﻪ &= #65191;ﻮﺩ ﻣﻴﮕﻮﻳﻨﺪ ﻭ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺑﺎﻃﻞ ﻣﻴﮑ&= #65256;ﻨﺪ .<o:p></o:p> = 5165;ﻳﻦ </spa= n>ﺣﮑﻤت اﻟﻬﻰ= ; ﺭﺍﺑﺎﻳﺪ ﺗﮑﺮﺍﺭ ﮐﺮﺩ،= 4400;ﻪ ﻧﻔﻊ ﺃﺑﺪﻯ ﻫﺮ&= #64400;س ﺩﺭﺁﻥ ﻫﺴﺖ، ﺗ&#= 65166; ﺗﻮﺟﻪ ﺧﻮﺩﺭﺍ &= #65169;ﺎﻣﻮﺭﻣﺘﻔﺮ= 02;ه ﻨﮑﻨﺪ،ﻭﻣﺤﺪA= 261;ﺩ ﺩﺭ ﺳﻮﮊه اﻟﻬ= 5264; ﻭﺗﻮﺳّﻠﻰ ﻋﺒ= 5166;ﺩﻯ ﻧﻤﺎﻳﺪ.ﻭﺗﻤﺮ&#= 64400;ﺰ ﻧﻤﺎﻳﺪ ﺗﺎ ﺑﺘ&= #65184;ﻠﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮ&= #65203;ﺪ.ﻭﻭﺳﻴله اﻟﻬﻰ ﭘﻴﺮ ﮐﺎ&#= 65251;ﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ.ﺁﻧﮕﺎﻩ ﺩﻭﭼﺎﺭﭘﺮﻳﺸ= 5166;ﻧﻰ ﺩﺭﺯﻧﺪﮔﻰ ﻭ ﺣ&= #65268;ﺮﺕ ﻭ ﻧﻬﻠﻴﺴﻢ ﻭﭼ&= #65198;ﻧﺪ ﮔﻮﺋﻰ ﻧﻤﻰ &#= 64404;ﺮﺩﺩ.ﻭ ﮐﺎﺭﺳﺎﻟﮑﺎن = 5194;ﺭ ﺳﺮﺍﺳﺮ ﺩﻭﺭﻩ &= #65203;ﻠﻮﻙ،ﺗﻨﻬﺎ ﻫﻤﻴﻦ ﺗﻤﺮﮐﺰ &= #65193;ﺭ ﺳﻮﮊﻩ ﺍﻟﻬﻰ ﺧ&= #65262;ﻳﺶ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﻟ&= #1617;ﺎ ﺗﻤﺮﮐﺰ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺭ ﺍﻣﻮﺭ ﺣﻘﻴ&= #65198;، ﻫﺮﭼﻪ ﺁﻧﺮﺍ ﻣ&= #65260;ﻤﺘﺮﻭﻧﻴﮑﻮ ﺑﺪﺍﻧﺪ،ﺑﺎﺯA= 267;ﭽﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻣﻨ&= #65184;ﺮ ﺑﺤﻘﺎﺭﺗﻬﺎﻯ &#= 65169;ﻴﺸﺘﺮ ﻧﻮﻋﻰ،ﺩﺭ ﻧﺴ= 5190; ﻭﻣﺴﺦ ﭘس اﺯ ﻣ&#= 65198;ﮒ ﻣﻴﺸﻮﺩ. ﺗﺎ ﭼﻘ= ﺪﺭﺍﻧﺤﺮﺍﻑ ﻭﮔﻨﺎﻩ ﻭ ﻓﺴﺎ&= #65193; ﺑﻴﺸﺘﺮ ﺩﺭ ﻧﺎ&= #65191;ﻮﺩ ﺁﮔﺎه ﺪﺍﺷﺘﻪ &#= 65169;ﺎﺷﺪ. ﻭﻟﺬﺕ ﺟﻮﺋﻰ ﻭ = ﺣﺮﺹ ﻭ ﺗﻦ ﭘﺮﻭﺭﻯ ﻭ= ﻣﻔﺎﺳﺪ ﺍﺧﻠﺎﻗﻰ ﺳﺘﻤ&#= 64401;ﺎﺭﺍنه ﺪﺍﺭﺩ.ﮐﻪ ﻧﻪ ﺳ= ﻴﺮﺍبی ﺪﺍﺭﺩ ﻭﻧﻪ ﺣﺪ&= #1617; ﻳﻘﻔﻰ.ﺯﻳﺮﺍ<sp= an dir=3DLTR> ﺑﺎ ﺣﻘﺎﺭ= ت ﺮﻭﺍﻥ ﺍﻧﺴﺎن &#= 65216;ﻌﻴﻔﺘﺮ ﻣﻴﺸﻮﺩ.ﭘس ﺍﻣ&#= 64401;ﺎﻥ ﺑﻴﺪﺍﺭﻯ ﻭﺟﺪ&#= 65165;ﻥ ﻣﻤﮑﻦ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ.<o:p></o:p> = 5203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺍﻧﺘﺨﺎ&#= 65167; ﺩﺭﺳﺖ ﻭ ﻣﻔﻴﺪ = ﺃﺑﺪﻯ،ﻭﻫﺮﭼA= 258; ﻣﺮﺑﻮﻁ ﺑﺂﻳﻨ&#= 65194;ه ﻫﺎﻯ ﺑﻬﺘﺮ &#= 65251;ﻴﺒﺎﺷﺪ.ﻭﺷﺠA= 166;ﻋﺖ ﺍﻋﺘﺮﺍﻑ ﺑﺨﻄ&#= 65166;ی ﺨﻮﺩ، ﭘس ﺍﺯ ﻳ&#= 65166;ﻓﺘﻦ ﺩﺭﺳﺖ ﻫﺮﮐﺎﺭ&#= 65263; ﺩﺍﺭﺩ.ﻭﺗﻨﻬﺎ &= #65165;ﺯ ﺧﺪﺍ ﻭﺣﻘﻴﻘﺖ &= #65261; ﺁﻳﻨﺪﻩ ﺑﺮﺗﺮ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺑﺎﻳﺪ ﺧﺠﺎﻟﺖ ﮐﺸﻴﺪ &= #65267;ﺎ ﺗﺮس ﺩﺍﺷﺖ.ﮐﻪ &= #65259;ﻤﺎﻥ ﺗﻘﻴّﻪ ﻭﺗﻘﻮ= 5165; ﻣﻴﺒﺎﺷﺪ. ﻣﻌﻨ&= #65264; ﺗﻨﮓ ﻭ ﮐﻮﭼﻚ ﻭ= ﺣﻘﻴﺮ،ﺑﺎ ﻣﻌﻨﻰ ﻭﺳﻴﻊ ﭼ&= #65256;ﻴﻦ ﻧﻔﻌﻰ ﺍﻧﺪﻳﺸ&#= 65258; ﮐﺮﺩ.ﻭﻧﻪ ﻧﻔﻊ = ﻓﻮﺭﻯ ﺑﺸﺮﻯ ﻭ ﺷﺨﺼﻰ = ﻭ ﻣﺮﺣله اﻯ.ﺑﻠ@= 401;ﻪ ﻧﻔﻊ ﻏﺎﺋﻰ ﻭ ﺍ= ﻟﻬﻰ ﻭ ﺃﺑﺪﻯ ﺑﺨﺼﻮ&= #65209; ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻮﺟﻮﺩ ﺷﺎﻳﺴﺘﻪ ﺑﺮﺗ&#= 65198; ﺧﻮﺩ ﻓﻌﺎﻟﻴّ= 5174; ﻣﻮﺟﻮﺩ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﻋﻤﻞ ﺑﻨﺤﻮ&= #65263; ﺗﻮﺣﻴﺪ ﻭﺗﻤﺮ&#= 64400;ﺰ ﮐﺮﺩﻥ ﺍﺳﺖ،ک= 07; اﺣﺴﺎﺳﺎﺕ ﻣﺘ= 5228;ﺪﺩ ﻭ ﻣﺘﻔﺎﻭﺕ ﺭﺍ = ﺗﻮﺣﻴﺪ ﮐﻨﺪ. ﭼﻪ ﺩﺭﻓﻠ= ﺎﺳﻔﻪ،ﮐﻪ( ﺗﻮﺣﻴﺪ ﺍﺣﺴﺎ&#= 65203;ﺎت) ﻮﺳﻮﺍﺑﻖ ﺫﻫﻨ&#= 65264; ﺩﺍﺭﻧﺪ،ﻭلی ʌ= 56;ﺘﺎﻳﺞ ﺑﺎﻃﻞ ﻣﻴﮕﻴﺮ&#= 65255;ﺪ.ﻭﭼﻪ ﺩﺭﺳﺎﻟﮑﺎﻥ ﻭ&#= 65165;ﻭﻟﻴﺎی اﻟﻬﻰ،ﮐﻪ (ﺗﻮ= 5187;ﻴﺪ ﺳﻠﻮﮐﻰ) ﺑﺮﺍﻯ = ﺭﺳﻴﺪﻥ ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ &= #65195;ﺍﺕ ﺧﻮﺩ ﺑﺎ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ،ﻣﻮﺭﺩ = 5175;ﻤﺮﮐﺰ.ﮐﻪ ﻫﺮﭼﻪ ﺍﻳﻦ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺎﺷﺪ، ﺑﻬﺘﺮ &#= 65165;ﺳﺖ. ﺯﻳﺮﺍ ﺩﺭ ﺍﻳﻦ = ﺣﺎﻝ ﺍﺳﺖ،که ﻤﺘﻤʋ= 98;ﮐﺰ ﺩﺭ ﺳﻮﮊه ﻫﺎ ﻭ&= #65259;ﺪﻓﻬﺎﻯ ﺍﻟﻬﻰ،ﺍﻳﻦ ﻫ= 5252;ﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺁ&= #65253; ﺳﻮﮊﻩ ﻫﺎ ﺭﺍ ﺍ= ﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ.<o:p></o:p> = 5235;ﻠﺎﺳﻔﻪ ﻭﺣﺪﺕ ﻭﺟﻮﺩ،= 5251;ﻮﺿﻮﻉ ﺭﺍ ﻣﻮﺭﺩ ﺗﻮﺟ&= #1617;ﻪ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻨ&#= 65194;.ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻭﺣﺪﺕ ﻭ&= #65183;ﻮﺩ ﺫﺍﺕ ﻭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺧﻮﺩ ﺩﺭ ﻧﻈﺮ ﺩ= ﺍﺭﻧﺪ،ﻭﺑﺎ ﺁﻥ ﺯﻧﺪﮔﻰ ﻣﻴ&= #64401;ﻨﻨﺪ ﻭﺑﺎﻳﺪ ﺩﺍﻧﺴ&#= 65174;،ﮐﻪ ﺻﻔﺎﺕ ﺩﺭﻭﻥ ﻧ&= #65236;س ﮐﻪ ﻓﺮﺍﻭﺍﻥ ﺍ&= #65203;ﺖ،ﺑﺸﮑﻞ ﮐثرﺕ ﻭﮐﻤﻴّʋ= 74; ﺯﻳﺎﺩﻯ ﮐﻪ ﻣﻰ ﻓﻬﻤﻴﻢ = ﻧﻴﺴﺖ. ﻭ ﻫﻤﻴﺸﻪ ﺑﺼﻮ&= #65197;ﺕ ﻳﻚ ﻭﺍﺣﺪ ﻋﻤﻞ&= #65251;ﻴﮑﻨﻨﺪ،ﺑﺼʌ= 62;ﺭﺕ ﺑﺮﺁﻳﻨﺪ،ﻫﻤA= 258; ﻣﺤﺘﻮﻳﺎﺕ ﺟﺰ&#= 65163;ﻰ ﺭﺍ،ﮐﻪ ﺩﺭ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﻭﻧﻪﺑﺼﻮﺭﺕ ﺗ&#= 65262;ﺩﻫﺎﻯ ﻣﻮﺟﻮﺩ ﺩﺭﺟﺎ&#= 65163;ﻰ ﺩﺭﺗﻦ ﺍﻧﺴﺎن &#= 65170;ﺎ ﺩﺭ ﻇﺮﻑ ﻧﺎ ﺧﻮ= ﺩﺁﮔﺎﻩ ﻳﺎ ﺩﺭ ﻇﺮﻑ ﺫﻫ= ﻦ ﺧﻮﺩ ﺁﮔﺎﻩ. ﻭ ﻣ= ;ﻴﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﭼﻨﻴﻦ = ﻭﺣﺪﺕ ﮐﻤﻴّﺖ ﺯﻳﺎﺩ= 548;ﺑﺼﻮﺭﺕ ﻳﻚ ﮐﻠّﻰ ﻭﻭﺍ&#= 65187;ﺪﻯ ﺫﻭﺏ ﺷﺪﻩ ﻧﻴﺴ&= #65174; ﮐﻪ ﻧﺘﻮﺍﻧﺪ ﺑ&= #65156;ﺻﻞ ﺍﻭﻟﻴﻪ ﺧﻮﺩ ﺑ&= #65166;ﺯ ﮔﺮﺩﺩ.ﻣﺎﻧﻨﺪ &= #65195;ﺍﺕ ﺃﺗﻤﻰ ﺍﮐﺴﻴﮋ&#= 65253; ﻭﻫﻴﺪﺭﻭﮊﻥ،@= 400;ﻪ ﻫﺮﻳﻚ ﺻﻔﺎﺕ ﺧ&= #65166;ﺹﺧﻮﺩﺭﺍ ﻫﻤﻴﺸﻪ ﺣﻔﻆ ﻣ&= #65268;ﮑﻨﻨﺪ.ﻭﭼﻮﻥ ﺑﺼﻮﺭﺕ ﺁﺏ ﺩﺭ&= #65153;ﻳﻨﺪ ﺻﻔﺎﺕ ﺟﺪﻳﺪﻯ &= #65169;ﻨﺎﻡ ﺁﺏ ﭘﻴﺪﺍ ﻣﻴﺸ&= #65262;ﺩ،که ﺮﺑﻄﻰ ﻫﻢ ﺑﺼﻔ&= #65166;ﺕ ﺃﺗﻤﻬﺎﻯ ﻣﺨﺘ&#= 65248;ﻔﺁﺏ ﻧﺪﺍﺭﺩ.ﺯﻳﺮﺍ &= #65165;ﮔﺮﻣﻮﻟﮑﻮل ﺁﺏ ﺭﺍ ﺗﺠﺰﻳﻪ = ﮐﻨﻴﻢ،ﻭ ﺍﻟﮑﺘﺮﻭﻟﻴﺰ &#= 65255;ﻤﺎﺋﻴﻢ، ﺩﻭﺑﺎﺭﻩ ﺃﺗﻢ &= #65259;ﺎﻯ ﺍﮐﺴﻴﮋﻥ ﻭ ﻫﻴ&= #65194;ﺭﻭﮊﻥ ﺁﺯﺍﺩ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ ﻭﺧﺒﺮﻯ ﻫﻢ ﻧﺪ&= #65165;ﺷﺘﻨﺪ،ﮐﻪ ﺁب ﺒﻮﺩه اﻧﺪ</sp= an>.ﻭ ﺻﻔﺎﺕ ﻣﺎﻳﻊ ﺑ&= #65262;ﺩﻥ ﻭﺟﻮﺷﻴﺪﻥ ﻭ ﺑ&= #65192;ﺎﺭﺷﺪﻥ ﻭﻳﺦ ﺷﺪﻥ ﻭﻫﺰ&= #65165;ﺭﺍﻥ ﺧﺪﻣﺘﻰ که ﺁب = 5170;ﺮﺍﻯ ﺣﻴﺎﺕ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﺩﻳﮕﺮ ﺩﺍﺷته = 5192;ﺒﺮ ﻧﺪﺍﺭﻧﺪ. ﻟﺬﺍ = ﻣثاﻝ ﺁﺏ،ﻭ ﻫﻤﭽﻨﻴ= 5254; ﻣﺤﺘﻮﻳﺎﺕ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﻭﺍﺣﺪﻯ &= #65165;ﺳﺖ. ﻣﺎﻧﻨﺪ ﺁﺏ ﺩﺭ&= #64400;ﻴﻔﻴّﺖ ﻭﻫﻤﭽﻨﺎﻥ ﺩﺭ &= #64400;ﻤﻴّﺖ ﻗﺒﻞ ﺍﺯ ﺁﺏ ﺷﺪ= ﻥ،ﻣﺤﻔﻮﻅ ﺃﺗﻢ ﻫﺎ ﻫﺴﺖ.ﻭ= ﺍﺻﻄﻠﺎﺣﺎ(ﻭﺣ&#= 65194;ﺕ ﺩﺭ ﮐﻴﻔﻴّﺖ) ﺩ&= #65197; ﺫﻫﻦ ﻭﺩﺭ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻭﺩﺭ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻣﺤﻔﻮﻅ ﺍﺳﺖ.ﮐ&= #65258; ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺩﻭﺑﺎﺭﻩ ﻳﮑﺎ&#= 65267;ﻚ ﻳﺎ ﺩﺳﺘﻪ ﺟﻤﻌ&= #65264;،ﺑﺮﺍﻯ ﭘﺎﮐﺴﺎﺯﻯ ﭘﻴ&#= 65194;ﺍ ﻣﻴﺸﻮﻧﺪ.ﻋﻤﻠ&#= 65166; ﻭﺣﺪﺗﻰ ﺍﺯ ﺣﺎ&= #65245; ﻭ ﮔﺬﺷته ﺒﻮﺩ= 5257;، ﻭﻣﻘﺪمه ﺴﺎﺯ = 5153;ﻳﻨﺪﻩ ﺍﺳﺖ. ﻭ ﺣﺎﻓﻈﻪ= ﺍﻧﺴﺎﻥ ﻫﻤﺎﻥ ﻗﺪﺭﺕ ﺑ&= #65166;ﺯﮔﺸﺖ ﺑﺠﺰﺋﻴّﺎﺕ ﮔ= 5196;ﺷﺘﻪ ﺩﺭ ﺍﻳﻦ ﻭﺣﺪﺕ = ﮐﻠّﻰ ﺍﺳﺖ.ﮔﻮﺋﻰ ﺍﻟ&= #64401;ﺘﺮﻭﻟﻴﺰ ﻣﻮﻟﮑﻮﻝ ﺁﺏ،= 5193;ﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻫ&#= 65204;ﺖ.ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﺣﺎ&= #65245;ﻣﻌﺮﻭﻑ ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174;،ﮐﻪ ﻫﻢ ﮐﻞ ﮐﻨﻮﻧﻰ = ﺭﻭﺍﻥ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ، ﻭﻫﻢ ﻳﮑﺎﻳﻚ ﺍ&= #65183;ﺰﺍﻯ ﮔﺬﺷﺘﻪ ﺭﺍ ﺗﺸ&= #64401;ﻴﻞ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺩﺭ&= #65175;ﺰﮐﻴﻪ ﻧﻔس ﻳﮑﺎﻳﻚ ﭘ&#= 65268;ﺪﺍ ﻣﻴﺸﻮﻧﺪ.ﮔﺮﭼ&#= 65258; ﻫﺮ ﺟﺰﺋﻰ ﺧﻮﺩ = ﮐﻠّﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ ﮐﻪﺍﺟﺰﺍﺋﻰ ﺩ&#= 65165;ﺭﺩ.ﻭﻧﻴﺰ ﺗﺸﮑﻴﻞ ﺩﻫﻨﺪ&#= 65257; ﻣﻘﺎﻡ ﺣﺎﻝ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺣﺎﻟﻰ ﮐﻪ</s= pan> &#= 65239;ﺎﺑﻞ ﺷﻨﺎﺧﺖ ﺟﺰﺋﻴ&#= 1617;ﺎت علل ﺍﻳﻦﺣﺎل ʌ= 52;ﻤﮑﻦ ﻧﻴﺴﺖ،ﻣﮕﺮ ﺩ= 5197;ﺳﻠﻮﻙ.ﺑﻠﮑﻪ ﻳﻚ ﮐﻠّﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺩﻭﺑﺎﺭﻩ ﺍﺯﺑ&#= 65268;ﻦ ﺭﻓﺘﻨﻰ ﺍﺳﺖ.ﻣ&= #65166;ﻧﻨﺪ ﺁﺑﻰ ﮐﻪ ﺑﺨﺎﺭ = ﺷﻮﺩ ﻧﻴﺴﺖ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭﺗﻨﻬﺎ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺑ&= #65192;ﺼﻮﺹ ﺩﺭﻙ ﮐﺎﻣﻠﺘﺮ&#= 65165;ﻥ ﻋﻘﻠﻰ ﺍﺳﺖ،ﮐ= 5258; ﺍﺯ ﺷﮑﻞ ﮐﻠّﻰ &= #65187;ﺎﻝ،ﺩﺭﻙ ﺟﺰﺋﻴّﺎﺕ ﻭ ﺳ&#= 65262;ﺍﺑﻖ ﺩﺭﻭﻧﻰ ﺫﻫﻦ ﻭ&= #65255;ﻔس ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ &= #64380;ﻮﻥ </spa= n>ﺑﺨﻮﺍﻫﻨﺪ ʃ= 44;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺳﺎﻟﻚ ﺍ&= #65199; ﻣﻌﺎﻳﺐ ﻭﺍﻧﺤ&#= 65198;ﺍﻓﺎﺕ ﻭ ﻣﻔﺎﺳﺪ ﺁﻥ ﮐ= ﻨﻨﺪ ﺍﻳﻨﺠﺎ ﺍﺳﺖ،= 4400;ﻪ ﺳﺎﻟﻚ ﻫﺮﭼﻪ ﺑ&= #65154;ﻳﻨﺪﻩ ﺩﻭﺭ ﺍﻟﻬﻰ ﻧﮕ&= #65166;ﻩ ﮐﻨﺪ ﻭﺑﺎﻟﺎ ﺭ&= #65261;ﺩ ﻭ ﻗﺼﺪ ﻧﺠﺎﺕ ﺍ= ﺯ(ﺣﺎﻝ)ﮐﻨﻮﻧﻰ ﺭﻭﺍﻥ ﺩﺍﺭﺩ.(ﺣ= ﺎﻝ)ﺑﻤﻌﻨﻰ ﺯﻣﺎﻥ ﻓﻌﻠﻰ ﺧ&= #65262;ﺩ،ﺧﻠﺎﺻﻰ ﺑﺎﻳﺪ ﻳﺎﻓﺖ.ﺣ&= #65176;ﻰ ﺍﺯ ﺣﺎﻝ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﻭ ﺻﻔﺎﺕ ﻭﺍﺣﻮ&= #65165;ﻝ ﺑﺸﺮﻯ،ﻫﻨﮕﺎA= 251;ﻰ ﮐﻪﺭﻭﺡ ﻭﺍﺭﺩ</= span> </spa= n>ﻣﺮﺍﺗﺐ ﺍﻟʌ= 60;ﻰ ﻭﺁﻳﻨﺪﻩ ﻫﺎﻯ &= #65255;ﻴﺎﻣﺪﻩ ﻣﻴﺸﻮﺩ.ﺗﺎﺟﺎ&#= 65163;ﻰ ﮐﻪ ﮔﺬﺷﺘﻪ ﻫﺎ = ﻭﺣﺘﻰ ﺣﺎﻝ ﺣﺎﺿﺮ ﺍﻭ = ﻓﺮﺍﻣﻮﺵ ﻣﻴﮕﺮﺩﺩ.ﮔﺮﭼ&#= 65258; ﺍﻳﻦ ﻭﺿﻌﻴّﺖ &#= 65193;ﺭ ﺳﺎﻟﮑﺎﻥ،ﻭﺣA= 176;ﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻧﺴﺒﻰ ﻭ&= #65251;ﻮﻗّﺖ ﻭﮐﻮﺗﺎﻩ ﻣﺪﺕ &= #65165;ﺳﺖ.ﻭﮐﻤﺘﺮ ﺳﻮﺍﺑﻖ ﺭﻭﺍﻥ&#= 1548;ﺗﺄﺷﻴﺮﻳﺪﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺁﻧ&= #65260;ﺎ ﻣﻴﮕﺬﺍﺭﺩ.چه = 5198;ﺳﺪ ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮ= ﻕ ﺑﺸﺮی اﻳﻦ ﮐﺎ= 5251;ﻠﺎﻥ،ﮐﻤﺘﺮ ﺗﺄثیرﻯ ﻧﺸﺎʌ= 53; ﻣﻴﺪﻫﻨﺪ. ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65165;ﻣﺮﻭﺯ،ﮐﻪ ﺭﻭﺯﻯ ﺣﻴﻮﺍﻥ &= #65193;ﺭﻧﺪﻫﺎﻯ ﭼﻮﻥ ﭘﻠﻨﮓ ﺑﻮ&= #65193;، ﺻﻔﺖ ﭘﻠﻨﮕﻰ ﺍ&= #65261; ﺑﺼﻮﺭﺕ ﮊﻧﻬﺎ&#= 65263; ﻧﻮﻉ ﭘﻠﻨﮕﻰ ﺩ&= #65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﻫﺴﺖ،ﻭﮐﻤﺘﺮ = 5169;ﺮﻭﺯ ﻣﻴﮑﻨﺪ. ﻣﮕﺮ ﺷ= ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺁﻥ ﭘﻴﺪ&= #65165; ﺷﻮﺩ.ﻭﺷﺎﻳﺪ ﻫ&= #65250; ﻫﺮﮔﺰ ﺑﺮﻭﺯ ﺑ&= #64401;ﻨﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65169;ﺎﻋﻘﻞ ﺧﻮﺩ ﺑﺮﺍﻯ ﮐﻨ&= #65176;ﺮﻝ ﺧﻮﺩﺵ ﺍﺯ ﺻﻔﺎ&= #65173; ﺧﻄﺮﻧﺎﻙ ﺣﻴﻮ&#= 65165;ﻧﻰ،ﻭ ﻫﺰﺍﺭﺍﻥ ﺻﻔﺖ &= #65165;ﻧﻮﺍﻉ ﺣﻘﻴﺮﺗﺮ ﭘﻴﺸ&#= 65268;ﻦ ﺍﺯﻗﺪﺭﺕ ﺍﺭﺍ&#= 65193;ﻩ ﻭ ﻋﻘﻞ ﻭ ﺍﺭﺯﻳ= ﺎﺑﻰ ﺍﻳﻦ ﺻﻔﺎﺕ،ﻭ &#= 65239;ﺪﺭﺕ ﺻﺒﺮ ﺩﺭ ﺑﺮﺍﺑ&= #65198; ﺣﻮﺍﺩﺷﻰ ﮐﻪ ﺩ&= #65197;ﻧﺪﮔﻰ ﺭﺍ ﺩﺭ ﺍﻧﺴﺎﻥ = ﻟﺎﺯﻡ ﻣﻴﮑﻨﻨﺪ،ﺭﺍA= 187;ﺖ ﺗﺮ ﺧﻮﺩﺭﺍ ﮐﻨ&= #65176;ﺮﻝ ﻣﻴﮑﻨﺪ.ﻭﺍﻳﻦ &= #65197;ﻭﺡ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65207;ﺪﻩ ﺍﻣﺮﻭﺯ،ﺩﺭ ﻧ= 5262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺧﻮﺩ،ﮐﻪ ﺩﺭ ﺟ&#= 65260;ﺎﻥ ﺭﺟﻌﺖ ﻭﺗﻮﻟﺪ &= #65251;ﻴﻴﺎﺑﺪ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮﻋﻘﻞ ﻧﻴﺮﻭﻣﻨﺪ ﻧﺴ&#= 65170;ت ﺒﻌﻘﻞ ﻧﻮع ﺒﺸ&#= 65198;ﻯ ﻗﺒﻠﻰ،ﺍﺳﺖ،ʌ= 61;ﺑﻤﻮﺍﺯﺍت ﺁن اﺧﻠﺎﻕ ﻭ ﺻ&#= 65170;ﺮ ﻭ ﻋﺸﻖ ﻭ ﺷﺨﺼﻴ= ّﺖ ﻭﮐﻤﺎﻟﺎﺕ ﻭ ﺍ&= #65247;ﻮﻫﻴّﺖ ﺩﺍﺭﺩ.ﻭﺭﺍﺣﺖ &= #65175;ﺮ ﻣﺎﻧﻊ ﺑﺮﻭﺯ ﺻ&= #65236;ﺎﺕ ﺗﻮﺣّﺶ ﺍﻧﻮﺍ= 5225; ﻗﺒﻠﻰ ﻣﻴﺸﻮﺩ. = ﻭ ﺣﺘی ﻤﺎﻧﻊ ﺍﺯ &= #65211;ﻔﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻗﺒ&= #65248;ﻰ ﻣﻴﺸﻮﺩ.ﻣﺎﻧﻨ&#= 65194; ﺻﻔﺎﺕ ﺑﺸﺮﻯ ﻃ&= #65252;ﻊ ﻭ ﺍﻧﺘﻘﺎﻡ ﻭﺣ&= #65198;ﺹ ﻭ ﻏﻀﺐ ﻭ ﻏﻴﺮﻩ= .ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴﻢ ﻭﻗ&#= 65176;ﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﻟﺤ&= #65224;ﻪ ﺷﻬﻮﺕ ﻭ ﻃﻐﻴﺎ&= #65253; ﻏﻀﺐ،ﻭ ﺍﺯ ﺧﻮ&#= 65193; ﺑﻰ ﺧﻮﺩ ﺷﺪﻥ،&#= 65239;ﻬﻘﺮﺍﺋﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #65261;ﺍﻳﻦ ﻫﻤﺎﻥ ﺑﺮﻭﺯ ﻣ&= #65262;ﻗّﺖ ﺻﻔﺎﺕ ﺍﻧﻮﺍﻉ &= #65187;ﻴﻮﺍﻧﻰ ﻗﺒﻠﻰ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﺍﺳﺖ.ﻭﺣﺘﻰ ﺟﻨ&= #65268;ﻦ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ = ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺟﺴﻤﻰ &= #65191;ﻮﺩ،ﺗﻤﺎﻣﻰ ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴ&#= 65254; ﺧﻮﺩﺭﺍ ﻭﻟﻮ ﺑ&= #65198;ﺍﻯ ﻟﺤظه اﻯ ﺗﮑﺮA= 165;ﺭ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺩ&#= 65197; ﺁﺧﺮﻳﻦ ﺍﻳﺴﺘ&#= 64405;ﺎﻩ ﻧﻮﻋﻰ ﺧﻮﺩ،ﮐ= 5258; ﺍﻧﺴﺎﻥ ﭘﺎﻳﺎ&#= 65253; ﻣﻴﻴﺎﺑﺪ.ﻭ ﺗﮑ&= #65166;ﻣﻞ ﺍﻓﻘﻰ ﺁﺧﺮﻳﻦ &= #65255;ﻮﻉ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺧ&= #65262;ﺩ ﺍﺩﺍﻣﻪ ﻣﻴﻴﺎ&#= 65169;ﺪ.ﮔﻮﺋی ﺠﻨﻴﻦ ﺍﺯﺻﻔﺮ&#= 65207;ﺮﻭﻉ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺑﻬ= ﻤﻴﻦ ﺩﻟﻴﻞ ﺳﺎﻟﻚ ﻭ&= #65247;ﺎﻳﺖ ﺍﻟﻬﻰ، ﻫﺮﭼﻪ &#= 65169;ﻴﺸﺘﺮ ﻭﻋﻤﻴﻖ ﺗﺮ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﺩﺭﺗﺨﻠﻴ= 5258; ﺻﻔﺎﺕ ﺧﻮﺩ ﺑﻨ&= #65252;ﺎﻳﺪ ﺑﺮ ﺻﻔﺎﺕ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﭼﻮﻥ ﺣﺮﺹ ﻭ ﻏﻠﺒﻪ ﺟ= ﻮﺋﻰ ﻭ ﺳﺘﻤﮕﺮﻯ ﻭﺣ&= #65176;ﻰ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻗﺒﻞ ﺑﺸﺮﻯ ﺗﺨ&= #65248;ﻴﻪ ﺷﺪﻩ،ﻭﻳﺎ ﺗﺤ= 5248;ﻴﻪ ﺑﺼﻔﺎﺕ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ،ﺍﻧﺴﺎنی کاﻣﻞ ﺍﻟﻬﻰ ﻣ= 5268;ﺸﻮﺩ. ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ &= #65251;ﻌﺼﻮﻡ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﻓﺮﺍﻭA= 165;ﻥ ﻣﻌﺎﻳب ﺮﻭﺍﻥ &#= 65191;ﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ.ﭼﻮ&#= 65253; ﺗﺰﮐیه ها ﺑﺎ @= 400;ﻤﺘﺮﺍﺯ ﺩه ﺭﺻﺪ ﺑﻮﺩه که ﺒﻨﺠﺎت ﺮﺳA= 268;ﺪﻧﺪ. ﻭﻟﺬﺍ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻧﻴﺰ ﺍﺩ&= #65165;ﻣﻪ ﺗﺰﮐﻴﻪ ﺧﻮﺩ ﻣ&= #65268;ﺪﻫﻨﺪ. ﻭ ﺫﺧﻴﺮﻩ ﺁﺧﺮ&= #65173; ﻧﻮﻉ ﺑﻬﺘﺮﺑﻌ&#= 65194;ی ﺒﺮﺍﻯ ﺧﻮﺩ ﺭﺍ = ﺁﻣﺎﺩه ﻤﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 65165;ﺯ ﭘﻴش ﺒﺂﻳﻨﺪﻩ &#= 65251;ﻴﻔﺮﺳﺘﺪ ﻭﻧﺎﻣﺤﺪﻭﺩ ﺍ&#= 65203;ﺖ.ﮔﺮچه اﻳﻦ ﻟﺤﻈﺎﺕ ﺷ&#= 65260;ﻮﺕ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65199; ﮐﺎﻣﻠﺎﻥ ﺧﻮﺍ&#= 65259;ﺪ ﺑﺨﺸﻴﺪ. ﺍﮔﺮ ﻧ= ﺘﻮﺍﻥ ﺗﺰﮐﻴﻪ ﺁﻥﮐﺮ&#= 65193;.ﻟﺬﺍ ﺗﻤﺮﮐﺰﺍﺕ ﻭﺗ&#= 65262;ﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﮐﺎﻣﻠﺎﻥ ﻧﻴﺰ &= #65165;ﺩﺍﻣﻪ ﻣﻴﺪﻫﻨﺪ.ﮔﺮﭼ&#= 65258; ﺍﻳﻦ ﻟﺤﻈﺎﺕ ﺷ&= #65260;ﻮﺕ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺧ&= #65262;ﺍﻫﺪ ﺑﺨﺸﻴﺪ.ﺯﻳﺮﺍ &= #65165;ﻳﻦ ﺟﺒﺮ ﺫﺍﺗﻰ ﻭ ﻧ= ﻔس ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﺭ= ﮔﻪ ﻫﺎﻯ ﻋﻘﺐ ﻣﺎﻧ&= #65194;ﮔﻰ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﺷﺨﺺ ﺍﺳﺖ.ﻭﺳﺎ&= #65247;ﻚ ﭘسﺍﺯ ﺗﺰﮐﻴﻪ &#= 65259;ﺎﻯ ﮐﻤّﻰ ﺩﺭ ﻋﺒﺎ&#= 65193;ﺍﺕ ﺳﻠﻮﮐﻰ،ﻭﺗﺰ@= 400;ﻴﻪ ﻫﺎﻯ ﮐﻴﻔﻰ ﺩﺭ = ﺗﻘﻮﻳﺖ ﻋﺸﻖ ﺧﻮﺩ ﺑﻮﺍ&= #65203;طه هاﻯ ﺍﻟﻬﻰ ﺧﻮ= 5267;ﺶ، ﮐﻤﺘﺮ ﺩﻭﭼﺎﺭ &= #65259;ﻴﺠﺎﻧﺎﺕ ﺑﺎ ﺻﻔﺎﺕ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭﺑﺸﺮﻯ ﺧﻮﺩ ﻣ&= #65268;ﺸﻮﺩ.ﻭ ﺣﺘﻤﺎ ﺭﻭﺡ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﺑﺎﻳﺪ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺍﺯ ﺧ= ﻮﺩ ﺩﻭﺭ ﮐﻨﺪ.ﺗﺎ ﺻ= ﻔﺎﺕ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ &= #65165;ﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﻴﺎﺑﺪ. ﮐﻪ ﺑﺨ= ﺪﺍﻭﻧﺪ ﻧﺰﺩﻳﮑﺘﺮ ﺩﺭ &= #65211;ﻔﺎﺕ ﻭ ﺷﻬﻮﺩ ﺗﺠﻠّ&#= 65268;ﺎﺕ،ﻭ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﺸﻬﻮﺩ ﺧﻮﺩ ﮔﺮﺩﺩ.ﺻﻔ&= #65166;ﺕ ﻧﻴﮑﻮﻯ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ،ﺑﺎ ﺭﻗ= 5166;ﻳﻘﻰ ﺍﺯ ﺍﺧﻠﺎﻕ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺩﺭ ﺭﺟ= 5228;ﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺑﺎﺯ ﺑﺎﻳﺪ ﺭﻫﺎ ﺷﻮ&= #65193;. ﺯﻳﺮﺍ ﺑﺎﺯ ﺟﻨ&= #65170;ﻪ ﻫﺎﻯ ﺭﻳﺎﮐﺎﺭ&#= 65263; ﻭ ﺧﻮﺩ ﺑﺰﺭﮒ ﭘ= ﻨﺪﺍﺭﻯ،ﻫﻤﭽA= 256;ﺎﻥ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ&#= 1548;ﭼﻮﻥ ﻫﻨﻮﺯ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ . ﺍﻟﺒﺘ= ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ،ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﭘﻴﺎﻣﺒﺮ&#= 64404;ﻮﻧﻪ ﮐﻪ ﻣﻌﺼﻮم اﺯ= 5259;ﺮﮔﻨﺎﻩ، ﻭﺩﺍﺭﺍی ﺘﻔﻮ= 5267;ﺾ ﻭﺍﺧﺘﻴﺎﺭﺍﻟ= 5260;ﻰ،ﺑﺮﺍﻯ ﭼﻨﺪﺳﺎﻟﻚ ﺩﺭ&#= 64344;ﻴﻤﺎن ﺒﺎ ﺧﻮﺩ ﻫﺴﺘﻨ&= #65194;. ﻭ ﮔﺮچه ﺒﺮﺍﻯ &#= 65193;ﻳﮕﺮﺍﻥ ﻧﺼﺎﻳﺤﻰ ﺩﺍﺭ&#= 65193;،ﮐﻪ ﻫﺮ ﻣﺘﻔﮑّﺮﻯ &#= 65193;ﺍﺭﺩ.ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺭ ﺗﻦ ﺑﺸﺮﻯﻭ&= #65247;ﻰ ﺭﻭﺡ ﻭﻓﮑﺮ ﻭﺫ&= #65165;ﺗﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﺗ= ﻤﺎﻡ ﺧﺎﻃﺮﺍﺕ ﮔﺬﺷ&#= 65176;ﻪ ﺑﻮﻯ ﺑﺎﺯ ﻣﻴﮕ&= #65198;ﺩﺩ. ﮔﻮﺋﻰ ﭼﻮﻥ ﺁﻥ = ﻣﻮﻟﮑﻮﻝ ﺁﺏ ﻗﺎﺑﻞ ﺍﻧﺎ&= #65247;ﻴﺰ،ﻭﺑﺎﺯﮔʌ= 08;ت ﺒﺼﻔﺎﺕ ﺍﻭﻟی= 607; ﺃﺗﻤﻰ. ﺩﺭﺑﺎﺯ&= #64404;ﺸت ﺒﺨﻠﻖ ﺗﻤﺎﻡ ﺻ&= #65236;ﺎت ﻮﺧﺎﻃﺮﺍﺕ ﺩﺭ&#= 64400;ﺎﻣﻠﺎﻥ ﻧﻴﺰ ﺯﻧﺪﻩ ﻣﻴ&= #65208;ﻮﻧﺪ.ﻳﻌﻨﻰ ﻣﺤﺘﻮﻳﺎﺕ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ،ﻭﭘﺮﻭA= 255;ﺪﻩ ﻣﺤﺘﻮﻳﺎت اﺯ = 5155;ﺯﻝ ﺗﺎ ﮐﻨﻮﻥ ﺍﻧﺴ&= #65166;ﻥ،ﺩﺭ ﺍﺧﺘﻴﺎﺭﺷﺎﻥ &#= 65169;ﺎﺯ ﻣﻴﺸﻮﺩ.ﺗﺎﻫﺮ&#= 64380;ﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺑﮑ&#= 65166;ﺭ ﮔﻴﺮﻧﺪ.ﺯﻳﺮﺍ &= #65175;ﻨﻬﺎ ﺑﺎ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩ ﻣﻴﺨﻮﺍﻫﻨﺪ ﻫ&#= 65250; ﺯﻳﺴﺘﻰ ﻭﻫﻢ ﻓ&= #64401;ﺮﻯ ﻭ ﻫﻢ ﺣﺎﻟﻰ ﺩﺍ= ﺷﺘﻪ ﺑﺎﺷﻨﺪ،ﺗﺎ ﺑ= 5176;ﻮﺍﻧﻨﺪ ﺩﺳﺖ ﺳﺎﻟﮑﺎﻥ &= #65197;ﺍ ﺑﮕﻴﺮﻧﺪ ﻭﺑﺎ&#= 65247;ﺎ ﺑﮑﺸﻨﺪ. ﻭﺍﻟّ&#= 65166; ﺩﺭ ﻋﺪﻡ ﺗﻔﺎﻫ&= #65250;، ﺍﻣﮑﺎﻥ ﺗﻔﻬﻴ&#= 65250; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65165;ﻟﺒﺘﻪ ﻣﺤﺘﻮﻳﺎﺕ ﺭﻭ&#= 65165;ﻥ ﺷﺎﻣﻞ ﮔﺬﺷﺘﻪ &= #65259;ﺎ ﻭﺣﺎﻝ ﺍﺳﺖ.ﻭﺯ&= #65251;ﻴﻨﻪ ﺳﺎﺯ ﺁﻳﻨﺪه ﻫ&#= 65166;ﻯ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗ&= #65198;ﻭﻟﻰ ﺩﺭﮐﺎﻣﻠﺎﻥ ﺍ&#= 65247;ﻬﻰ ﺩﺭﻳﺎﻓت های ʌ= 07;ﻬﻮﺩﻯ ﻭﺍﺣﻮﺍﻝ ﻭ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ، ﮐﻪ ﺗ= 5166; ﺣﺪﻭﺩ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺁﻳﻨﺪﻩ،= 5169;ﻄﻮﺭ ﺳﻤﺒﻮﻟﻴﻚ ﺩﺭ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ،ﺑﺎﺯ ﺑﺮﺍﻳﺶ ﻗﺎﺑﻞ &= #65175;ﺠﺪﻳﺪ ﺧﺎﻃﺮﻩ ﻭ ﺣﻀﻮ&= #65197; ﺩﺭ ﺫﻫﻦ ﻫﺴﺖ.ﺗ= ﺎ ﭼّﻘﺪﺭ ﺍﻳﻦ ﺫ&#= 65259;ﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻗ&= #65194;ﺭﺕ ﺑﺮﺩﺍﺷﺖ ﺍﺯ ﺍ&= #65255;ﺪﻭﺧﺘﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ &= #65261;ﻟﺎﻳت ﺪﺭ ﺗﻤﺎﻡ ﺩﻭﺭ&= #1607; ﺴﻠﻮﻙ ﺑﺎﺗﻮﺳ&#= 1617;ﻞ ﻋﺒﺎﺩﻯ ﺧﻮﺩ،= 5169;ﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﻳﺶ،ﺁﻏﺎﺯ = 5165;ﺯ ﺣﻀﻮﺭ ﺫﻫﻨﻰ ﺩ&= #65165;ﺋﻢ ﺻﻮﺭﺕ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺍﻟﻬﻰ ﺧﻮﺩ،ﻣ= 5194;ﺍﻡ ﻗﺪﺭﺕ ﺫﻫﻦ ﺭﺍ = ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ.ﮐﻪ ﺑﻤ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﻣﻴﺮﺳﺪ.ﻭﺩﺭ ﻫ&= #65198; ﻣﺮﺣﻠﻪ ﺷﻬﻮﺩ&#= 65263; ﺫﻫﻦ ﻗﺪﺭﺕ ﻧﺴ&= #65170;ﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﻟﺬﺍ ﻣﻰ ﮔﻮﺋﻴ&= #65250;،ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 65193;ﺍﺭﺩ.ﻭ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﺗﺮ،ﺩﻟﻴﻞ ﺍﺧﻠﺎﻕ ﺑﺎﺯ ﺑ&= #65260;ﺘﺮ ﻭﻋﺸﻖ ﻭﺭﺯﻯ ﺑ&= #65176;ﻤﺎﻡ ﻫﺴﺘﻰ ﻭﻣﻮﺟﻮ&#= 65193;ﺍﺕﺭﺍ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ.&= #65261; ﺻﺒﻮﺭﻯ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺩﺭ ﻣﺤﻴﻂ ﺯﻧﺪ&= #64404;ﻰ ﺧﻮﺩﻣﻴﮑﻨﺪ.ﮐ&#= 65258; ﺟﻬﺎﻥ ﻭﺍﻗﻌﺎ</= span> </spa= n>ﺟﻬﻨّﻤﻰ ﺍ᥷= 9; ﺩﺭﺩ ﻭ ﺭﻧﺞ ﻭ ﺧﻄﺮ ﻭ= ; ﺁﺯﺍﺭ ﺩﻳﮕﺮﺍﻥ ﻧﺎﺑ&#= 65166;ﻟﻎ ﻭ ﻧﺎﮐﺎﻣﻞ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﻴﺸﺘﺮ ﻣﻮﺭﺩ &= #65187;ﺴﺎﺩﺕ ﺩﻳﮕﺮﺍﻥ ﻫﺴﺘ&#= 65256;ﺪ،ﻭ ﺩﺭ ﻣﻌﺮﺽ ﺧﻄﺮ = ﻧﺎﺑﻮﺩﻯ ﺩﺍﺋﻢ،ﺑﻮﺳﻴA= 248;ﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ ﺗﻤﺎﻡ ﻣﺬﺍﻫﺐ &= #65193;ﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65165;ﺳﻤﻰ ﻫﺴﺘﻨﺪ.ﻭﻟﺬﺍ &= #65183;ﻬﻨّﻢ ﺩﺷﻤﻨﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎی ﺒﻬﺸت ﺁﻧﺎن اA= 203;ﺖ.ﻭﻧﻔﺮﺕ،ﮐﻪ ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﻭ&= #65247;ﺎﻳﺖ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺑﻬﺘﺮ ﺍﺯ ﻋﺸﻖ = ﺑﻮﻟﺎﻳﺖ ﺍﺳﺖ.ﻋﺸق ﺘﻨﻬ&#= 65166; ﻣﻌﻴﺎﺭ ﺍﺭﺯﻳ&#= 65166;ﺑﻰ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5197;ﺳﺎﻧﺪﻥ ﺳﺎﻟﻚ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭ ﻧﺠﺎ&= #65173; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺳﺖ.ﻭ ﻫﻤﻴﻦ ﺗﺤﻤّﻞ &#= 65199;ﻧﺪﮔﻰ ﺟﻬﻨّﻤﻰ ﺧﻨﻚ &#= 65165;ﻭﻟﻴﺎ،ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺑﻬﺸ&= #65174; ﺍﻭﻝ ﻭﻟﻰ ﮔﺮﻡ = ﻭ ﺩﺍﻍ ﺁﻧﺎﻥ ﺍﺳ&= #65174;.ﺳﺮﻧﻮﺷﺖ ﺳﺎﺯ ﺑﻬﺘﺮ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳ&= #65174;،ﮐﻪ ﺩﺭ ﻓﺼﻮﻝ ﺑﺎﻟ&= #65166;ﺗﺮﻯ،ﻭ ﺑﺎ= ﮐﺮﺍﻣ= ;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﻣﺘﻮ&#= 65247;ﺪ ﮔﺮﺩﺩ، ﮐﻪ ﺷﺎ&#= 65267;ﺪ ﺑﻬﺘﺮ ﻭ ﺳﺮﻳﻌ&= #65176;ﺮ ﻭ ﺭﺍﺣﺖ ﺗﺮ ﺑﻮ= ﻇﺎﻳﻒ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺑﭙﺮﺩﺍﺯﺩ.ﮐﻪ &= #65169;ﺎ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺩﺭ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ،ﻭ ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﻬﺪﻭﻯ،ﮐﻪ ﻭ= 5247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪﻯ &= #64380;ﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ،ﺑﻨﻮﺭ ﺭ= 5167;ّ ﺭﺣﻤﺎﻥ ʌ= 61;ﺣﺘﻰ ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﻨﺪ. ﮐﻪ ﻧﺎﻣﻰ ﺍﺯ ﺍ= ﻭ ﻧﻤﻴﺪﺍﻧﻴﻢ.ﭼ&#= 65258; ﺭﺳﺪ ﺑﺼﻔﺎﺕ ﺍ&= #65261;، ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﺧﻮﺍﻫﺪ ﮔﻔﺖ.ﺯ&= #65267;ﺮﺍ ﺑﻌﺮﺵ ﺍﻭ ﺭﺳﻴ&= #65194;ﻩ ﻭ ﺁﻳﻨﺪﻩ ﻧﮕﺮ&= #65263; ﺧﻮﺍﻫﺪ ﮐﺮﺩ.<o:p></o:= p> = 5193;ﺭ ﺑﺤث (ﺗﻮﺟّﻪ و تمرکر ﻓﮑﺮﻯ)،= ;ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﻓﺮﺩ ﺍﻧﺴ&= #65166;ﻧﻰ،ﺑﻌﻨﻮﺍʌ= 53; ﻳﻚ ﮐﻞّ ﻋﻤﻞ ﻣ&= #65268;ﮑﻨﺪ.ﻭﺑﻴﻦ ﺗﻮﺟّﻪ ﻭﻣﻮﺿ= 5262;ﻉ ﺗﻮﺟّﻪ،ﻧﻤﻴʋ= 76;ﻮﺍﻥ ﺧﻂ ﻓﺎﺻﻠﻰ ﮐﺸ&= #65268;ﺪ.ﻭ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﮐﺮ= ﺩ ﻣﺎﻧﻨﺪ ﺭﺍﺑﻄ&#= 65258; ﻋﻤﻞ ﺩﺭ ﺣﺎﻝ ﺍ= ﻧﺠﺎﻡ ﻭ ﺍﺩﺍ ﮐﺮﺩﻥ،&#= 65261; ﻫﻤﺎﻥ ﻋﻤﻞ ﭘس &= #65165;ﺯ ﭘﺎﻳﺎن ﻮﺍﻧﺠ= 5166;ﻡ ﺁﻥ،ﻗﺎﺑﻞ ﺗﺸ= 5192;ﻴﺺ ﻧﻴﺴﺘﻨﺪ. ﮔﺬﺷ&= #65176;ﻪ ﺩﺭ ﺣﺎﻝ ﻳﮑﻰ ﺷ= ﺪﻩ ﺍﺳﺖ.ﻭﺣﺪﺕ ﻋﻠ&= #65250; ﻭ ﻋﺎﻟﻢ ﻭﻣﻌﻠ&= #65262;ﻡ،ﺍﺯ ﻣﺸﺨّﺼﺎﺕ ﻭ ﻋ&#= 65248;ﺎﺋﻢ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻧ&= #65236;س ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎ&#= 65253; ﺍﺳﺖ.ﺷﺎﻳﺪ ﻫﻢ = ﻋﻤﻞ ﻓﺮﺩ ﺩﺭﮐﻞّ ﺟ&#= 65166;ﻣﻌﻪ، ﻫﻤﻴﻦ ﻏﻴﺮ ﻣﺸ&= #65192;ّﺺ ﺑﻮﺩﻥ،ﺑﺮﺍﻯ = 5175;ﻔﮑﻴﻚ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ = ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﻋﺎﻟﻢ &= #65211;ﻐﻴﺮ ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﺴ&= #65176;ﻰ ﻋﺎﻟﻢ ﮐﺒﻴﺮ ﮔ&= #65236;ته اﻧﺪ.ﺫﻫﻦ ﺍﻧﺴ&#= 65166;ﻥ ﺩﺭ ﻣﻮﺿﻮﻉ ﺍﻧ&= #65176;ﺒﺎﻩ ﻭﺗﻮﺟّﻪ،ﺑﺎ A= 197;ﻭﺵ ﺍﻧﺘﺒﺎﻩ ﻭ ﭼﮕ&= #65262;ﻧﮕﻰ ﺗﻮﺟّﻪ ﺑﺎ ﻓﻌ&#= 65246; ﺗﻮﺟّﻪ ﮐﺮﺩﻥ &#= 1608;ﻭﺣﺪﺕ ﻫﺴﺘﻨﺪ،ﻭ ﮐﻠ= 617;ﻰ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﻨﺪ.ﻭ ﭼﻮﻥ ﻣﻮﺿﻮﻋﺎ&#= 65173; ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65251;ﺘﻌﺪﺩ ﻭ ﻧﺎﻣﺤﺪﻭﺩ ﺍ&= #65203;ﺖ،ﻣﻴﺘﻮﺍﻥ ﺗﺼﻮﺭ ﮐﺮﺩﮐﻪ &= #65165;ﺑﻬﺎﻡ ﻭ ﺧﻠﻂ ﻣﺒﺤث ﺩ&= #65197; ﮐﺎﺭ ﺗﻮﺟّﻪ ﻓ&#= 64401;ﺮ ﻭﺫﻫﻦ ﺍﻧﺴﺎﻥ&#= 1548;ﻣﺤﺪﻭﺩ ﻭ ﺿﻌﻴﻒ ﺩﺭﻗﺪ&= #65197;ﺕ ﺗﻮﺟّﻪ ﻭ ﺑﺮﺩ&#= 65165;ﺷﺖ ﺍﺯ ﺗﻮجّه اﺳʋ= 74;.که ﺨﻠﻂ ﻭ ﺍﺑﻬﺎﻡ = ﻋﺠﻴﺒﻰ ﺭﺍ ﺑﻮﺟﻮﺩ ﻣﻴ&= #65154;ﻭﺭﺩ.ﻭﺣﻘﻴﻘ= 5174; ﻭﺩﺭﺳﺘﻰ ﻭ ﺍﺻ&= #65166;ﻟﺖ ﻭ ﺣﻘّﺎﻧﻴّﺖ = 5261; ﺷﺎﻳﺴﺘﮕﻰ ﻭ ﻗ&= #65166;ﺑﻠﻴّﺖ ﻫﺮ ﺗﻮﺟّﻪ ﮐﺎ&#= 65251;ﻠﺎ ﮔﻢ ﻣﻴﮕﺮﺩﺩ.ﻭ = ﻟﺬﺍ ﺑﺮﺍﻯ ﺧﻠﺎﺻﻰ &= #65165;ﺯ ﺍﻳﻦ ﺣﻴﺮﺕ ﻭ ﮔ= ﻴﺠﻰ ﻭﻧﺸﺨﻮﺍﺭ ﺍﻓ&#= 64401;ﺎﺭ ﻭ ﺩﻭﺭ ﺧﻮﺩ ﮔﺸ= ﺘﻦ ﭼﻮﻥ ﺧﺮﻣﺪﺍﺭ&#= 1548;ﻭﺑﺪﺗﺮ ﺍﻳﻨﮑﻪ ﭼﻪ ﻣﻘ&= #65194;ﺍﺭ ﮐﻤّﻰ ﻭﮐﻴﻔﻰ &#= 65165;ﺯ ﻗﻬﻘﺮﺍ ﻭ ﻋﻘﺐ = ﺭﻭﻯ ﺩﺭ ﻣﺴﻴﺮ ﺗﮑﺎ&= #65251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺳﺖ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺑﺠ&= #65166;ﻯ ﺗﮑﺎﻣﻞ ﻗﻬﻘﺮ&#= 65165;ﻫﺎﺋﻰ ﺣﺎﺻﻞ ﻣﻴﮕﺮﺩ&#= 65193;. ﮐﻪ ﺳﺒﺐ ﺗﻮﻟﺪ&= #65165;ﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65239;ﻬﻘﺮﺍﺋی ﻤﻴﺸﻮﺩ،که ﺒʋ= 66;ﻳﺪ ﺩﻭﭼﺎﺭ ﻧﺴﺦ ﺑ&= #65194;ﺗﺮ ﺑﺸﺮی ﻮﻳﺎ ﻣﺴ&#= 65190; ﺣﻴﻮﺍﻧﻰ ﻭﺣﺘ&#= 65264; ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ&= #65197;ﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ &= #65175;ﺤﺖ ﺟﻤﺎﺩﻯ ﻧﻴﺰ ﭘ&= #65268;ﺶ ﺑﺮﻭﺩ. ﺗﺎ ﺗﮑﺮ= ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ&= #65153;ﻳﻨﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﺪ.ﻭ&= #65211;ﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭ ﺣ= ﺘﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﺩﻭﺑﺎﺭﻩ ﺍﻳﻦ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ،ﺍﺳﻴﺮ ﻃﻠﺴﻢ ﻫﺎﻯ ﻧﻮ&= #65227;ﻰ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ، ﺭﺍ&#= 65257; ﺭﺳﻴﺪﻥ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﻫﻤﻴﻦ ﺑﺤﺮﺍﻧ&#= 65260;ﺎ ﻭ ﻟﺰﻭﻡ ﻳﺎﻓﺘ&= #65254; ﺭﺍﻩ ﭼﺎﺭﻩ ﺩﻭ&= #64380;ﺎﺭﻣﻴﮕﺮﺩﺩ. ﻣﮕﺮ ﺍﮐﺴﻴﺮ ﮐ&= #65252;ﺎﻝ ﺍﻳﺪﺁﻝ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺩﺭ ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65197;ﻭﺡ ﺍﻟﻘﺪس ﮐﻪ ﺭﺏ&#= 1617; ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ &= #65251;ﻴﮕﻮﺋﻴﻢ، ﻧﺠﺎﺕ ﺍﺯ ﻗﻬﻘ&= #65198;ﺍﻫﺎﻯ ﻣﺠﺪﺩ ﻣﻴﺪﻫﺪ. = ﻭ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ،ﻭ ﺗﺎ ﺃﺑﺪﻳّﺖ ﺑ&#= 65264; ﭘﺎﻳﺎﻥ ﭘﻴﺶ ﺑ&= #65198;ﻭﺩ. ﻭ ﻓﺮﻣﺎﻥ ﺃﺯﻟ&= #65264; ﺃﺑﺪﻯ ﺍﻟﻬﻰ ﮐ&= #65254; ﻓﻴﮑﻮﻥ ﺭﺍ ﺍﻧ&= #65184;ﺎﻡ ﺩﺍﺩﻩ ﺑﺎﺷﺪ،= 4400;ﻪ ﺣﺘﻤﺎ ﺍﻧﺠﺎﻡ &= #65191;ﻮﺍﻫﺪ ﺩﺍﺩ.ﻭ ﻟﻮ ﺑﻘﻴ= ﻤﺖ ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﺣﻘﻴﺮ ﻧﻮ&= #65227;ﻰ ﺩﺭﺟﻬﻨﻢ ﺟﻬﺎ&#= 65253;،ﻳﺎ ﻫﻤﺎﻥ ﺟﻬﺎﻧﻮ&#= 65249; ﻳﻮﻧﺎﻧﻰ، ﺩﺭ= 5175;ﺮﺟﻤﻪ ﺗﻮﺭﺍﺕ ﺟﺪﻳﺪ &= #65153;ﻣﺪﻩ ﮐﻪ ﺩﺭ ﺑﺎﺑﻞ ﺑ= ﺪﺳﺘﻮﺭ ﻭﻣﻮﺍﻓﻘﺖ ﮐﻮ&#= 65197;ﺵ ﺗﻨﻈﻴﻢ ﮔﺮﺩﻳ&#= 65194;.ﺍﻳﻨﺠﺎ ﺍﺳﺖ،ﮐﻪ ﺑﺮﺍ= 5263; ﺧﻠﺎﺻﻰ ﺍﺯ ﻣﺸ&= #64401;ﻞ ﺑﺤﺮﺍﻧﻬﺎ ﻭ ﺧ&= #65248;ﻂ ﻭ ﺣﻴﺮﺗﻬﺎﻯ ﺗ&= #65262;ﺟّﻪ ﺍﻧﺴﺎﻥ،ﺑﺎﻳA= 194; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #64344;ﺮﺩﺍﺧﺖ.ﻫﺪﻑ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ</s= pan> </spa= n>ﺭﺳﻴﺪﻥ ﺑﮑʌ= 52;ﺎﻟﺎﺕ ﻭ ﺷﻬﻮﺩ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ،ﺩﺭ ﺷﺶ &#= 65261;ﻟﺎﻳﺖ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭ ﺗﻨﻬﺎ ﮐﺎﺭ ﺳﺎ&= #65247;ﻚ ﺗﻤﺮﮐﺰ ﻭﺗﻮﺟ&#= 1617;ﻪ ﻓﮑﺮﻯ ﺑﻴﻚ ﻧﻘ&= #65220;ﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65153;ﻏﺎﺯ ﺍﺯ ﺻﻮﺭﺕ ﭘﻴﺮ = ﮐﺎﻣﻞ،ﻭ ﺳﭙس ﺑﻤﺮﺍﺗﺐ &#= 65207;ﻬﻮﺩﻯ ﺑﻌﺪﻯ ﺗﺎ ﻗﺎﺋ&= #65250; ﺭﻭﺡ ﺍﻟﻘﺪس ﭼ&#= 65258; ﺑﻬﺘﺮ ﮐﻪ ﺑﻌﺮ&= #65205; ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺭ&= #65203;ﻴﺪ.ﺁﻧﮕﺎﻩ ﮔﺬﺷﺘﻪ ﻫﺎ ﻭ ﮐ= ثرﺕ ﻣﻮﺿﻮﻋﺎﺕ ﻭﺿ&#= 65228;ﻒ ﻗﺪﺭﺕ ﺫﻫﻦ ﻭﺗ&= #65262;ﺟّﻬﺎﺕ ﭘﺮ ﻋﻘﺪﻩ،ﺑﺘ= 5156;ثیر ﮐﻤﭙﻠﮑس هاﻯ A= 197;ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65187;ﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺑ= 5166; ﺗﻤﺎﻡ ﺳﻮﺍﺑﻖ &= #65187;ﻴﻮﺍﻥ ﺧﻮﺩ،ﮐﻪ ﺍﻧﺴ= 5166;ﻥ ﻫﻤﭽﻨﺎﻥ ﺣﻴﻮ&#= 65165;ﻥ ﺍﺳﺖ.ﻣﮕﺮ ﺑﻨﺠ&= #65166;ﺕ ﺷﻬﻮﺩﻯ ﺑﺮﺳﺪ&#= 1548;ﮐﻪ ﻋﻘﻞ ﮐﻠّﻰ ﺍﻟ&#= 65260;ﻰ،ﻭﺑﻬﺪﺍﻳ᥵= 6;ﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﺮ&= #65203;ﺪ .<o:p></o:p> = 5193;ﺭ ﺑﺤث ﺭﻭﺷﻬﺎﻯ &#= 64404;ﻮﻧﺎﮔﻮﻥ ﻣﺴﺄﻟﻪ ﺗﻮﺟّ= 5258;، ﺑﺎﻳﺪ ﺍﻓﺰﻭﺩ &= #64400;ﻪ ﺭﻭﺷﻬﺎ ﺑﺘﻌﺪ&#= 65165;ﺩﺍﻓﺮﺍﺩ ﮔﻮﻧﺎﮔﻮﻥ،ﺑA= 166;ﺯ ﻧﺘﺎﻳﺞ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ.&= #64400;ﻪ ﺃﮐثرﺍ ﻏﻠﻂ،ʌ= 61;ﺩﺭﺳﺖ ﺁﻥ ﻧﻴﺰ ﻧﺴﺒﻰ = ﻭﻣﻮﻗﺖ ﻭﮐﻢ ﺍﺭﺯﺵ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺍﮔﺮ ﻧﺴﺒﺖ ﺑﺂ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻭ ﻋﻘﻞ ﮐ= ﻠّﻰ ﻣﻄﻤﻊ ﻧﻈﺮ ﻣﺎ&= #65169;ﻮﺩه ﺒﺎﺷﺪ. ﺗﻨﻬﺎ ﺳ= ﺎﻟﻚ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭ ﺗﻤﺮﮐﺰﺍﺕ &= #65261;ﺗﻮﺳﻠﺎﺕ ﺧﻮﺩ،ﺑﻨﺘﺎﻳA= 182; ﺩﺭﺳﺘﻰ ﻭﻟﻮ ﺑ&= #65166;ﺯ ﻧﺴﺒﻰ ﻣﻴﺮﺳﺪ.&= #64404;ﺮﭼﻪ ﺭﻭﺵ ﻭﺍﺣﺪ ﺗﻮ&= #65203;ّﻞ ﻋﺒﺎﺩﻯ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ. ﺑﺎﺯ ﺑﺨﺎﻃﺮ ﺗ&= #65236;ﺎﻭﺗﻬﺎﻯ ﺳﺮﻧﻮﺷﺘﻰ ﺧﻮ&#= 65193;،ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ، = 5255;ﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ، ﺑﻤﺮ= 5165;ﺗﺐ ﻧﺴﺒی اﺯ ﺣﻘﺎ= 5267;ﻖ ﺍﻟﻬﻰ،ﻳﺎ ﻫﻤ= 5166;ﻥ ﺣﻘﺎﻳﻖ ﺩﺭﺳﺖ &= #65169;ﺮﺗﺮ، ﻣﻨﺘﻈﺮ ﺩﺭﻳﺎ&#= 65235;ﺖ ﻣﺎ ﻣﻴﺮﺳﻨﺪ.ﻭ = ﻟﺬﺍ ﻫﻤﻪ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺘﻤﺎﻡ ﻣﺮﺍﺗﺐ شهوﺩʌ= 63; ﻧﻤﻴﺮﺳﻨﺪ. ﻭﺍﮔﺮ ﺑﺨﻠﻖ ﻫ&= #1605; ﺒﺎﺯﮔﺸﺘﻨﺪ.ﺑ&#= 65166;ﺯﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﺑﺎ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﺍﻟﻬﻰ ﻣﺘﻔﺎﻭ&#= 65173; ﺩﺍﺭﻧﺪ.ﻭ ﻳﺎ ﺍ= ﺯ ﺗﻔﺎﻭﺗﻬﺎ ﺗﻮ&#= 65183;ﻪ ﻭ ﺑﺮﺩﺍﺷﺖ ﻭ ﻓ= ﻬﻢ ﺍﺯ ﺣﻘﺎﻳﻖ ﺍﻟ&= #65260;ﺎﻣﻰ، ﺑﺎﺯ ﻧﺘﺎﻳﺞ ﻣ&= #65176;ﻔﺎﻭﺕ ﻣﻴﮕﻴﺮﻧﺪ.ﻭ ﻟ&= #65196;ﺍ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﮐﻪ ﻫﻤﻴﺸﻪ ۳۱۳ ﻭﻟﻰّ ﺍﻟ&= #65260;ﻰ ﺯﻧﺪﻩ ﺩﺭ ﺟﻬﺎ&= #65253; ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ&#= 1548; ﮐﻪ ﻳﮑﻰ ﺍﺯ ﺁﻧ= ﻬﺎ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﮐﺎﻓﻰ ﺑﺮ&= #65165;ﻯ ﺗﻮﺳّﻞ ﺍﺳﺖ.ﮐ&#= 65258; <= span lang=3DAR-SA>ﺳﺎﻟﮑﺎﻥ ﺭʋ= 65; ﺑﻬُﺪﺍ ﻭ ﻫﺪﺍﻳﺖ ﻭ ﺧﺪ= ﺍ ﺩﺭ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻭ ﺑﺮﺳﻨﺪ.ﮐﻪ ﮔﺎ&= #65259;ﻰ ﭼﻮﻥ ﺑﻬﻠﻮﻝ ﻫ&= #65166;ﻯ ﺍﻟﻬﻰ ﺷﺪﻩ، ﻣ&#= 65220;ﻠﺒﻰ ﮔﻔﺘنی ﻨﺪﺍﺭA= 193;.ﻭ ﺩﻳﮕﺮ ﺍﻭﻟﻴﺎ &= #64400;ﻪ ﻣﺘﻔﺎﻭﺕ ﮔﻔﺘ&#= 65256;ﻰ ﻫﺎ ﺩﺍﺭﻧﺪ،ﺟ= 5260;ﺖ ﺁﻧﻬﺎ ﻳﮑﻰ ﺍﺳ&= #65174;.ﻭﻟﻰ ﻫﺮ ﻳﻚ ﺑﻤﺮﺍﺗ&= #65170;ﻰ ﻭ ﺗﻘﺮﺑﻰ ﺑﺎﺣ&= #65262;ﺍﻝ ﻣﻨﺎﺳﺐ ﺳﻄﺢ ﻋ&= #65240;ﻞ ﺟﻤﻌﻰ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻫﺮ ﻋﺼﺮ ﻣﻴﮕﻮ&= #65267;ﻨﺪ.ﮐﻪ ﺁﻳﻨﺪﮔﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺗﻮﺿﻴﺢ ﺩﻫﻨﺪ&#= 64404;ﺎﻥ ﮔﻔﺘﻪ ﻫﺎﻯ ﺍﻭ&= #65247;ﻴﺎﻯ ﺩﺭﮔﺬﺷﺘﻪ ﻫﺴ&#= 65176;ﻨﺪ.ﮐﻪ ﺗﻮﺍﻧﺴﺘﻨﺪ ﻣ&#= 65188;ﻴﻂ ﻭ ﺷﺮﺍﻳﻂ ﻣﻨﺎ&= #65203;ﺐ ﺑﻴﺎﺑﻨﺪ،ﮐﻪ = 5211;ﺮﻳﺢ ﺗﺮ ﺑﮕﻮﻳﻨﺪ.ﻭ = ﺍﮐﺘﻔﺎ ﺑﺴمبوﻟﻴﺴﻢ ʌ= 61; ﺷﻌﺮ ﻭ ﮐﻠﻤﺎﺕ ﻗﺼﺎ&= #65197; ﻧﻤﻮﺩﻧﺪ ﻭ ﻳﺎ = ﺑﮑُﻨﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺧﻮﺩ ﺭﺳﻴﺪﻧﺪ.&= #64380;ﻮﻥ ﺑﺎ ﻫﻢ ﺗﻔﺎﻭﺕ = ﺩﺍﺭﻧﺪ.ﻭ ﻣﻘﺎﻡ ﺣﺴﻨﻰ ﺍ&= #65251;ﺎﻡ ﺯﻣﺎﻥ ﺍﺯ ﭘﻨﺞ = ﺗﻦ ﺁﻝ ﻋﺒﺎ ﮐﻪ ﻣﺮ= ﺍﺗﺐ ﺷﻬﻮﺩﻫﺎﻯ &#= 65165;ﻟﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ، ﻧﻘﺶ ﺑﺮﺗﺮ ﻭ ﺭ= ﻫﺒﺮﻯ ﺩﻳﮕﺮ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺭ&= #65165; ﺩﺍﺭﺩ. ﮐﻪ ﺍﻣﺎ= ﻡ ﺯﻣﺎﻥ ﺧﻮﺩ،ﻭ &#= 65169;ﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﻋﺼﺮ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ.ﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺍﻳﻨﺎﻥ ﺍﺯ ﺑﻴ&= #65254; ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎ&#= 65253; ﺩﻳﮕﺮ ﺑﺮﮔﺰﻳ&#= 65194;ﻩ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩ&#= 65257; ﮐﻪ ﺁﻏﺎﺯ ﻏﻴﺒ&= #65174; ﺻﻐﺮﺍﻯ ﺧﻮﺩ ﻣ&= #65268;ﮑﻨﺪ،ﻭ ﺍﺯ ﭼﺸﻢ ﺳﺎﻟﮑ&= #65166;ﻥ ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﻧ&= #65268;ﺰ ﺩﺭ ﺍﻣﺎﻣﺖ ﻣﺨ&= #65236;ﻰ ﻣﻴﻤﺎﻧﺪ. ﻭﺑﺎ = ﻣﺮﮒ ﺧﻮﺩ ﻏﻴﺒﺖ ﮐﺒ&= #65198;ﺍﻯ ﺍﻭ ﺍﺳﺖ،ﻭ ﺁﻏ&#= 65166;ﺯ ﻏﻴﺒﺖ ﺻﻐﺮﺍﻯ &= #65183;ﺎﻧﺸﻴﻦ ﺧﻮﺩ.ﻭ ﻟﺬﺍ ﺍﻣ= ﺎﻡ ﺯﻣﺎﻥ ﻫﻤﻴﺸﻪ &= #65267;ﻚ ﻧﻔﺮ ﺍﺳﺖ،ﮐﻪ &#= 65199;ﻥ ﻭ ﻓﺮﺯﻧﺪ ﻭ ﺯﻧ= ﺪﮔﻰ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ،ﻭﻟﻰ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ ﻣﻌﺮفی ﻨﻤﻴﺸA= 262;ﺩ. ﭼﻪ ﺭﺳﺪ ﺑﺮﻫﺒ&= #65198;ﻯ ﺳﻴﺎﺳﻰ ﻭ ﺣﮑﻮ&= #65251;ﺘﻰ،ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ ﻣﻴ&#= 64405;ﻮﻳﻨﺪ.ﻭﻟﺬﺍ ﺍﻣﺎﻡ ﻫﺮ ﺯﻣﺎ&= #65253; ﺭﺍ ﺁﻥ ﮐﺴﻰ ﻣﻴ= ﺪﺍﻧﻨﺪ،ﮐﻪ ﻫﺮﭼﻪ ﺧﻮﺑﺎﻥ &= #65165;ﻟﻬﻰ ﻫﻤﻪ ﺩﺍﺭﻧﺪ ﺍ&= #65261; ﺑﺘﻨﻬﺎﺋﻰ ﺩﺍ&#= 65197;ﺩ.ﻭ ﻣﻔﻬﻮﻡ ﻗﺎﺋﻢ&#= 1548;ﻫﻤﻴﺸﻪ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺍﺳﺖ. ﻭ&= #64380;ﻮﻥﮐﺎﻣلی ﺮﻭح اﻟﻬی ﺒﺮA= 203;ﺪ،ﻭﺧﻮﺩ ﻧﻴﺰ ﺭﻭح اﻟﻬ= 5264; ﺷﻮﺩ،ﺁﻧﮕﺎه A= 262;ی ﻨﻴﺰ ﻗﺎﺋﻢ ﺯﻣ&= #65166;ﻥ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;ﻣﻴﺒﺎﺷﺪ.ﻭ ﻧﻪ ﺑﺮﺍﻯ ﻫﻤﻪ = ﻣﺮﺩﻡ.ﻭ ﭼﻮﻥ ﺑﺎﻣﺎﻣﺖ &= #65199;ﻣﺎﻥ ﺧﻮﺩ ﺑﺮﮔﺰﻳﺪ&#= 65257; ﺧﺪﺍﻭﻧﺪ ﺷﺪ، &#= 64400;ﻪ ﺭﻫﺒﺮﻯ ۳۱۳ = 5261;ﻟﻰّ ﺍﻟﻬﻰ ﺩﻳﮕﺮ ﺭ&= #65165; ﺑﻌﻬﺪﻩ ﮔﺮﻓﺖ.&= #65239;ﺎﺋﻢ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺧ&= #65262;ﺩ ﻫﺴﺖ.ﻭﻟﻰ ﺑﺎﺯ = ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ&#= 1548;ﮐﻪ ﺑﮑﺸﻒ ﻧﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺩﺭ ۵۵ &#= 65239;ﺮﻥ ﺩﻳﮕﺮ ﺧﻮﺍﻫﺪ &= #65197;ﺳﻴﺪ،ﻭ ﺁﻏﺎﺯﮔﺮﻧﻮﻉ &#= 65235;ﻮﻕ ﺑﺸﺮﻯ،ﺁﻧﮕﺎA= 257; ﻭﻯ ﺭﺍ(ﻗﺎﺋﻢ ﺁ= ﺧﺮ ﺍﻟﺰﻣﺎﻥ ) ﻣﻴﮕ= ﻮﻳﻨﺪ.ﻭﻧﻪ ﮐﺴﻰ ﮐﻪ ﺩﺭ ﺳﺮ= ﺩﺍﺑﻰ ﻣﺨﻔﻰ ﺍﺳﺖ.ﻭ ﺑ= ﺎﺩﺍﺷﺘﻦ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪ ﺩ= ﻭﺍﺯﺩﻩ ﻗﺮﻥ ﺍﺳﺖ</s= pan> ʄ= 00;ﻪ ﻏﻴﺒﺖ ﮐﺒﺮﺍ ﺩﺍﺭﺩ.ﺗ&= #65166; ﮐﺴﺎﻧﻰ ﻭ ﻫﺮ ﺁ= ﺧﻮﻧﺪﻯ،ﻋﻨﻮA= 165;ﻥ ﻭﮐﺎﻟﺖ ﻭﻧﻤﺎ&#= 65267;ﻨﺪﮔﻰ ﻭ ﺍﺭﺗﺒﺎﻁ ﻣﻠ&= #64401;ﻮﺗﻰ ﺑﺎ ﺍﻭ ﺑﮕﻴﺮﺩ.= ﺑﺮﺍﻯ(ﻗﺎﺋﻢ)ﭼ&= #65260;ﺎﺭ ﻣﻔﻬﻮﻡ ﻣﺘﻔﺎ&#= 65261;ﺕ ﻫﺴﺖ ﮐﻪ ﮔﻔته اﻡ ﻭﺗﻨﻬﺎ ﻣﻔ&#= 65260;ﻮﻡ ﻗﺎﺋﻢ ﺍﻣﺎﻡ ﺯ&= #65251;ﺎﻥ ﻏﺎﻳﺐ ﺩﻭﺍﺯﺩ&#= 65257; ﻗﺮﻥ،ﮐﻪ ﺗﻮﻟ= 5194; ﺑﺸﺮﻯ ﻧﻴﺰ ﺍﺯ = ﺭﺣﻢ ﻣﺎﺩﺭﻯ ﻧﻴﺎﻓ&#= 65176;ﻪ ﺍﺳﺖ.ﻭﺍﺯ ﺷﮑﻢ = ﻣﺎﺩﺭﻯ،ﺑﻘﻮA= 245; ﺧﻮﺍﻫﺮ ﺍﻣﺎﻡ &= #65227;ﺴﮑﺮﻯ،ﮐﻪ ﺩﺭ ﺃﺻﻞ ﺯﮒ ﻭﻯ= ﺁﺑﺴﺘن ﻨﺒﻮﺩه اﺳﺖ. ﻭ&#= 65247;ﺬﺍ ﻗﺎﺋﻤﻰ ﺑﺪﻧﻴ&#= 65166; ﻧﻴﺎﻣﺪﻩ،ﻭ ﻣ= 5166;ﺩﺭﺵ ﻧﻴﺰ ﻧﺘﻮﺍﻧﺴ&#= 65176;ﻪ ﻓﺮﺯﻧﺪ ﺧﻮﺩﺭ&#= 65165; ﺑﺒﻴﻨﺪ ﻭﺑﻮﻯ &= #64404;ﻔﺘﻪ ﺷﺪ ﻫﻤﺎﻥﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﻭﺭﺍ ﺷ&= #65268;ﺮ ﻣﻴﺪﻫﻨﺪ،ﮐﻪ = 5251;ﻮﺳﻰ ﺭﺍ ﺷﻴﺮ ﺩﺍﺩه اﻧﺪ ﺩﺭ ﺣﺎﻟﻴ&#= 64401;ﻪ ﻣﻮﺳﻰ ﻋﻀﻮ ﻭﻟ&= #65166;ﻳﺖ ﺑﺎﻃﻞ ﻗﺸﺮﻯ ﻓ&= #65198;ﻋﻮﻥ ﺑﻮﺩﻩ،ﮐﻪ ﺷﻴ= 5198; ﻣﻴﺨﻮﺭﺩﻩ ﻭﺗ&#= 65228;ﻠﻴﻢ ﻣﻴﻴﺎﻓﺘﻪ.ﻭ ﺍ&= #65267;ﻦ ﻣﻬﺪﻯ ﻏﺎﻳﺐ ﺭ&= #65165;،ﻭﻟﺎﻳﺖ ﻫﺮ ﻓﻘﻴﻪ ﺳﻔﻴ&= #65258; ﻣﺬﻫﺒﻰ ﺷﻴﺮ ﺩ&= #65165;ﺩﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺍﺿ= ﺎﻓﻪ ﮐﻨﻢ،ﮐﻪ ﻫﺮﭘ= 5256;ﺠﺎﻩ ﻫﺰﺍﺭ ﻭﺍﮊﻩ ﺯ&= #65169;ﺎﻥ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﺑ&= #65264;، ﻭ ﺣﺘﻰ ﺯﺑﺎﻧﻬ&= #65166;ﻯ ﺩﻳﮕﺮ،ﻧﻴﺎﺯ = 5169;ﻠﻐﺖ ﻧﺎﻣﻪ ﻭﻓﺮﻫﻨ&#= 64403; ﺟﺪﻳﺪﻯ،ﺑﺮﺣA= 204;ب ﻤﻌﺎﻧﻰ ﻭﻣﻔﺎ&#= 65259;ﻴﻢ ﺳﻠﻮﮐﻰ ﻭﻋﺮﻓ&#= 65166;ﻧﻰ ﺩﺍﺭﺩ ﺗﺎﺗﻨﻈ&#= 65268;ﻢ ﺷﻮﺩ.ﮐﻪ ﺩﺭ ﻫﺮ= ﺯﻣﺎﻥ ﺍﻟﻔﺎﻅ ﻭ ﮐﻠﻤ&= #65166;ﺕ ﺭﺳﻴﺪﻩ ﺍﺯ ﺯﻣ&= #65166;ﻧﻬﺎﻯ ﺩﻭﺭ ﺭﺍﺑﺨﻮﺍ&#= 65259;ﻴﻢ،ﺑﻐﻠﻂ ﺑﻤﻌﺎﻧﻰ ﺍﻣﺮ&#= 65261;ﺯ ﺑﺮ ﺁﻧﻬﺎ ﺑﮕﺬ&= #65165;ﺭﻳﻢ.که ﺘﻐﻴﻴﺮ ﺍﻟﻔﺎ&#= 65221;،ﻭﺑﺨﺼﻮﺹ ﻣﻔﺎﻫﻴﻢ ﺫﻫﻨ&#= 65264; ﺁﻧﻬﺎ، ﺩﺭ ﻫﺮ &= #65199;ﻣﺎﻥ ﻭﻫﻤﻪ ﺯﺑﺎﻧﻬ&#= 65166;، ﻣﺪﺍﻡ ﺩﺭ ﺗﻐﻴ&= #65268;ﺮ ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﺟ&= #65200; ﻓﮑﺮ ﺍﺭﺗﺠﺎﻋ&#= 65264; ﻧﺨﻮﺍﻫﻨﺪ ﺩﺍ&#= 65207;ﺖ.ﮐﻪ ﺍﻣﺮﻭﺯ ﺩﺭ ﻫﺮ = ﻣﺴﻠﻤﺎﻥ ﻭﻣﺴﻴﺤﻰ ﻭﺯﺭ&#= 65193;ﺷﺘﻰ ﻗﺸﺮﻯ ﻭ ﻏﻴﺮﻩ&= #1548;ﺩﺭ ﺑﻴﻦ ﻣﻠﺘﻬﺎﻯ &= #65231;ﻴﺮ ﺳﺎﻟﻚ ﺁﻧﻬﺎ ﺟ&= #65166;ﺭﻯ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺟ&= #65260;ﻨّﻢ ﺳﺎﺯ ﻭ ﻣﺸ= ;ﺮﻙ ﻭ ﻗﻬﻘﺮﺍﻯ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﭘس اﺯ ﻣ&#= 65198;ﮒ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 4380;ﻨﺎﻥ ﻣﺴﺦ ﺧﻮﺍﻫﻨﺪ &= #65207;ﺪ، ﮐﻪ ﻣﺴﺦ ﻣﻴﻤﻮ&= #65253; ﻭ ﺧﻮﻙ ﺑﻬﺘﺮﻳ&= #65254; ﺷﺎﻧﺶ ﺁﻧﺎﻥ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﻣﺎﺭ ﻭ= ﻣﻮﺭ ﻧﻴﺰ ﻣﻴﺸﻮﻧﺪ&#= 1548;ﺍﮔﺮ ﺑﻔﺴﺦ ﮔﻴﺎﻫﻰ &= #65261; ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻧ&= #65198;ﻭﻧﺪ .<o:p></o:p> = 5193;ﺭ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ &= #65251;ﺴﺄﻟﻪ ﺍﻧﺘﺒﺎﻩ ﻭﺗﻮ&#= 65183;ّﻪ ﻭﺩﻗّﺖ،ﻭﮐﺴʋ= 68; ﻧﺘﺎﻳﺞ ﻧﺴﺒﺘﺎ ﺩﺭﺳت &#= 65176;ﺮﻭ ﺑﻴﺸﺘﺮ،ﺑﺎ ﻫ= 5250; ﺗﻔﺎﻭﺕ ﺯﻳﺎﺩ &= #65193;ﺍﺭﻧﺪ.ﺯﻳﺮﺍ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ،ﺑﺨﺼﻮﺹ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺁﻧﻬﺎ ﮐﻪ ﺩﺭ ﻧ= ﻄﻔﻪ ﻫﺴﺘﻨﺪ ﻓﺮﻕ ﻣ&= #65268;ﮑﻨﺪ.ﻭﻫﺮﮐس ﺑﻄﻮﺭ ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺗ&#= 65228;ﺎﻟﻰ ﻭ ﺗﮑﺎﻣﻞ ﻭ ﭘﻴ= ﺸﺮﻓﺖ ﻭ ﻓﺰﻭﻧﻰ ﺑﻴﺎ&= #65169;ﺪ.ﮔﺮﭼﻪ ﺑﻄﻮﺭ ﻧﺎ ﻣﺤﺪ&= #65261;ﺩ ﻭ ﻗﺎﺑﻞ ﻓﻘﺪﺍ&= #65253; ﻭ ﻗﻬﻘﺮﺍ ﻭﻋﻘ&= #65168; ﺭﻭﻯ ﻭ ﺳﻘﻮﻁ ﻋ= ﻘﻠﻰ ﻭﺭﻭﺍﻧﻰ ﻭﻧﻮ&#= 65227;ﻰ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65166;ﺷﻨﺪ. ﭼﻮﻥ ﺩﺭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺩﺭﺟﻪ ﺍﻳﻤﺎﻥ &= #65261;ﺑﺎﻭﺭﻯ ﺩﺭ ﺍﻋﺘﻘﺎﺩ ﺑ&= #64345;ﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ،ﻭ= 5197;ﺍﻩ ﺍﻟﻬﻰ ﺧﻮﻳﺶ،= 5261;ﻧﻴﺰ ﺩﺭ ﺍﻳﻤﺎﻥ ﻋﻤ&= #65248;ﻰ ﻭ ﺍﻧﺠﺎﻡ ﻭﻇﺎ&= #65267;ﻒ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ،ﻭﺗﻤﺮﮐﺰʋ= 65;ﺕ ﻭﺗﻮﺳّﻠﺎﺕ ﻋ= 5170;ﺎﺩﻯ ﻳﮑﺴﺎﻥ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﭘس ﺶ ﺷﻮﻕ ﻭ ﻃﻠ= ﺐ ﻭ ﭘﺎﻳﺪﺍﺭﻯ ﺩ&= #65197; ﺍﻋﻤﺎﻝ ﺩﻭﺭﻩ &= #65203;ﻠﻮﻙ ﺧﻮﺩ ﻣﺘﻔﺎﻭت هستند. ﺻﺒﻮﺭ᥾= 3; ﺁﻧﻬﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺑﻠ&= #65166;ﻳﺎﻯ ﺳﻠﻮﮐﻰ &#= 65261; ﻓﺘﻨﻪ ﻫﺎﻯ ﻣﺤﻴﻄﻰ ﻭ&= #65165;ﺟﺘﻤﺎﻋﻰ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ &= #64344;ﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ، &#= 64400;ﺴﺎﻥ ﺗﺎﺏ ﺗﺤﻤّﻞ ﺭ&#= 65165; ﻧﺪﺍﺭﻧﺪ ﻳﺎ ﺗ&= #65198;ﻙ ﺳﻠﻮﻙ ﻭ ﺻﻠﺎﺕ = ﻭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻭ&= #65247;ﺎﻳﺖ ﻭ ﺳﻮﮊﻩ ﻫﺎﻯ ﺗ= ﻮﺳّﻞ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﻨﺪ، ﻭ ﻳﺎ ﺑﺎ ﺧﺴﺘﮕ= ﻰ ﻭ ﺩﻟﺰﺩﮔﻰ ﻭ ﻳ= ﺎ ﮐﻢ ﮐﺎﺭﻯ ﺩﻭﭼ&= #65166;ﺭ ﻣﻴﺸﻮﻧﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﮐﻪ ﺩﺭ ﻫﺮ ﻣﺮﺣ= ﻠﻪ ﭘﻴﺸﺮﻓﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻧﺘﺎﻳﺞ ﻭﮐﺮﺍ&#= 65251;ﺎﺕ </spa= n>ﺟﺪﻳﺪ ﻣﻴﺮʌ= 03;ﻨﺪ،ﮐﻪ ﻣﺴﺖ ﮐﻨﻨﺪﻩ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ.ﻭ ﻏﺎﻓﻞ ﺍ= ﺯ ﮐﺮﺍﻣﺎﺕ ﻋﻈﻴ&#= 65250; ﺗﺮﺑﻌﺪﻯ.ﺁﻧﮕ&#= 65166;ﻩ ﻣﺸﻐﻮﻝ ﺑﺎﺯﻯ &= #65193;ﺭ ﻧﻤﺎﻳﺶ ﻣﻌﺠﺰ&#= 65257; ﮔﺮﻯ ﻣﻴﮕﺮﺩﻧ&#= 65194;.ﺷﻔﺎ ﻣﻴﺪﻫﻨﺪ ﻭﺣﮑ&#= 65252;ﺖ ﻣﻰﮔﻮﻳﻨﺪ،ﻭ = 5187;ﺘﻰ ﻣﮑﺘﺐ ﺳﻠﻮﮐﻰ &= #65193;ﺍﻳﺮ ﻣﻴﮑﻨﻨﺪ، ﺑﺪ= 5261;ﻥ ﺍﻳﻨﮑﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺁﻧﻬﺎ ﺭﺍ ﻣﺒﻌ&= #65262;ث ﺑﺮﺳﺎﻟﺖ ﻭ ﻣﺄ&= #65251;ﻮﺭﻳّﺖ ﺍﻟﻬﻰ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﺪ،ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﻧﻔﺮ ﺳﺎﻟﻚ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ. که ﺁﺧﻮ&#= 65255;ﺪﻫﺎ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﺩ&= #65227;ﻮﺕ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﺍ&#= 64404;ﺮ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻣ&= #65256;ﺤﺼﺮ ﮐﺮﺩﻥ ﺗﻮﺟّﻪ &#= 65191;ﻮﺩ ﺑﻴﻚ ﺳﻮﮊﻩ ﺍﻟ&= #65260;ﻰ ﺧﻮﻳﺶ،ﻏﻴﺮ ﺳ= 5166;ﻟﮑﺎﻥ ﻣﺪﺍﻡ ﺩﻭﭼﺎﺭ &= #64344;ﺮﻳﺸﺎﻧﻰ ﺗﻌﺪﺩ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65239;ﺮﺍﺭ ﻣﻴﮕﻴﺮﻧﺪ،ﮐA= 258; ﺣﺘﻰ ﺍﻧﺘﺨﺎﺏ &= #65169;ﻴﻦ ﺳﻮﮊﻩ ﻫﺎﻯ ﻧﻮ&= #65227;ﻰ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﻣ&= #65188;ﺎﻝ ﺍﺳﺖ. ﺁﻳﺎ ﺑﻔﮑ= ﺮ ﺳﻠﺎﻣﺘﻰ ﺑﺎﺷ&#= 65256;ﺪ ﻳﺎ ﺯﻳﺒﺎﺋﻰ،= 5261; ﻳﺎ ﺑﻴﻚ ثرﻭﺕ &#= 65261; ﻳﺎ ﺑﻔﮑﺮ ﻟﺬﺕ = ﺷﻬﻮﺕ ﻭ ﺷﻬﺮﺕ ﻭ ﺗﺤﮑ= ّﻢ ﻭﺧﻮﺩ ﺑﺰﺭﮒ ﭘ&= #65256;ﺪﺍﺭﻯ ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﮐﻪ ﻧﺎﻡ ﺁﻳﺖ ﺍ= ﻟﻠﻪ ﺑﺮﺧﻮﺩ ﻣﻴﮕﺬ&#= 65165;ﺭﻧﺪ،ﺣﺘﻰ ﺍﮔﺮ ﻧﺎﻡ ﮔﺪﺍ = ﻋﻠﻰّ ﺑﺮﺧﻮﺩ ﺑﮕﺬﺍ&#= 65197;ﻧﺪ.ﺷﺎﻳﺴﺘﻪ ﺍﻳﻦ ﻧﺨﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ. ﻭﻣﺠﺎﺯﺍ&= #65173; ﻭ ﻏﻀﺐ ﺷﺪﻳﺪ ﺗ= ﺮ ﺍﻟﻬﻰ ﺭﺍ ﺑﺪﻧ&= #65170;ﺎﻝ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ&= #65247;ﻰ ﻏﺎﻓﻞ ﺍﺯ ﺁﻥ ﺳ= ﺮﻧﻮﺷﺖ ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﻨﺪ ﺑﺨﺎﻃﺮ ﻫﻤﻴﻦ &= #65187;ﻴﺮﺕ ﺟﺎﻫﻠﺎﻧﻪ،ﻭ = 5267;ﺎ ﺣﺪّ ﺃﻗﻞ ﺍﻣﻮ&#= 65197;ﻋﻠﻤﻰ ﻭﻟﻰ ﻏﻴﺮ ﻣؤث= 617;ر ﺩﺭ ﺗﺮﺑﻴﺖ ﺭﻭ&= #65165;ﻥ ﮐﻪ ﻓﻴﻠﺴﻮﻓﺎ&#= 65253; ﺑﺰﺭﮒ ﺭﺍ ﺩﻭﭼ&= #65166;ﺭ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65197;ﻭﺍﻥ ﻭﺣﻴﺮﺕ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.ﮐﻪ ﺭﺍﺳﻞ ﺑﻰ ﺧﺒﺮ = ﺍﺯ ﻭﺍﻗﻌﻴّﺖ ﻋﺮ= 5235;ﺎﻥ ﺟﻬﺎﻥ ﻏﺮﺏ ﻭ ﺍ= ﻣﺮﻳﮑﺎ ﺭﺍ ﺑﻤﺤﺎﮐﻤﻪ &= #65203;ﻴﺎﺳﻰ ﻣﻰ ﮐﺸﺪ، ﮐﻪ ﭼ&= #65198;ﺍ ﭼﻨﻴﻦ ﻭﭼﻨﺎﻥ &= #65251;ﻴﮑﻨﻴﺪ.ﮐﻪ ﺷﻌﺎﺭ ﻓﺮﻳﺒﻨ&#= 65194;ﻩ ﺍﺣﺰﺍﺏ ﭼﭗ ﺑﻮ&= #65193;ﻩ ﺍﺳﺖ.ﻭﻟﻰ ﭼﭙﻰ = ﻫﺎ ﺭﺍ ﻣﺤﺎﮐﻤﻪ ﻧ&= #65252;ﻰ ﮐﻨﺪ،ﭼﻮﻥ ﺧﻮ= 5193; ﻭﭘﻴﺮﻭﺍﻧﺶ ﭼ&#= 64345;ﻰ ﺑﻮﺩه اﻧﺪ.ﻭﺭ= 5165;ﺳﻞ ﺳﺎﻟﻬﺎ ﮔﺮﻓﺘ&#= 65166;ﺭﺍﻳﻦ پیرﻭﻯ ﺑﻮﺩﻩš= 8; ﮔﺮچه همیشه علامت = 5262;ﭼﺮﺍﻍ ﺭﺍﺳﺖ ﺭﻭﻯ ﻣﻴ&= #65194;ﺍﺩﻩ.ﭼﻮﻥ ﺧﻮﺩ ﻟﻮﺭﺩ ثر= 5261;ﺗﻤﻨﺪ،ﻭ ﺍﺳﺘﺎﺩ ﻓﻴﻠﺴ&#= 65262;ﻑ ﺩﺍﻧﺸﮕﺎه ﻫﺎ &#= 65261; ﺗﻨﻬﺎ ﻭﺍﺭث ﻣ&#= 64401;ﺘﺐ ﭘﻮﺯﻳﺘﻴﻮﻳﺴ= 5250; ﻣﻨﻄﻖ ﺭﻳﺎﺿی &#= 65170;ﻮﺩﻩ ﮐﻪ ﺧﻮﺩﺭﺍ ﺍﺻ&= #65268;ﻞ ﺗﺮﻳﻦ ﻓﻠﺴﻔﻪ &= #65251;ﻌﺎﺻﺮ ﻣﻴﺪﺍﻧﺴﺖ ﻓﻠ&#= 65204;ﻔﻬﺎﻯ ﭼﻮﻥ ﻫﺰﺍﺭﺍﻥ &= #65235;ﻠﺴﻔﻪ ﺁﺑﺮﻭﻣﻨﺪﻯ ﭼ&#= 65262;ﻥ ﺍﺻﺎﻟﺖ ﻋﻘﻞ ﻭ = ﺍﺻﺎﻟﺖ ﺍﻧﺴﺎﻥ ﻭﻭﺟﻮ&#= 65193; ﻭ ﻫﻴﻮﻣﺎﻧﻴﺴ&#= 65250; ﺑﻔﺮﺍﻣﻮﺷﻰ ﮔ&#= 65198;ﺍﺋﻴﺪﻧﺪ.ﻳﺎ ﺍﻳﻦ ﻓﻴﻠﺴﻮﻑ &= #65219;ﺮﻓﺪﺍﺭ ﺍﺻﺎﻟﺖ ﺟﻨﮓ ﻭ = ﺗﺼﻔﻴﻪ ﻫﺎﻯ ﻓﻴﺰﻳﮑﻰ &= #65183;ﻬﺎﻧﻴﺎﻥ،ﮐʌ= 58; ﺑﻴﺴﺖ ﻭ ﺃﻧﺪﻯ = ﺳﺎﻝ ﺩﺭ ﻗﻴﺪ ﺯﻧﺠﻴ&= #65198; ﺩﺭ ﺗﻴﻤﺎﺭﺳﺘ&#= 65166;ﻥ ﺑﻮﺩ ﻭﻟﻰ ﻓﻴﻠ&= #65204;ﻮﻑ ﻋﺮﻓﺎﻧﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﺭﺍ= ﻣﻰ ﺑ᥾= 8;ﻨﻴﻢ ﮐﻪ ﻋﻤﺮﻫﺎﻯ ﺩ&= #65197;ﺍﺯ ﺑﻴﺶ ﺍﺯ ﺻﺪ ﺳﺎ= ﻝ ﺩﺍﺭﻧﺪ ﻭ ﺩﺭ ﭘ= ﻴﺮﻯ ﭼﻮﻥ ﺟﻮﺍﻧﻬﺎ &= #65165;ﺣﺴﺎس ﻭﺗﻔﮑّﺮ ﺩﺍﺭ= 5255;ﺪ ﻭﺣﺘﻰ ﺩﺭ ﻟﺤﻈ&= #65166;ﺕ ﻣﺮﮒ ﺟﺰ ﺣﮑﻤﺖ&= #65187;ﺮﻓﻰ ﻧﺪﺍﺭﻧﺪ.ﻭﺑﺠ&#= 65166;ﻯ ﺗﺮس ﺍﺯ ﻣﺮﮒ ﺍ&= #65203;ﺘﻘﺒﺎﻝ ﺍﺯ ﺁﻥ ﻣﻴﻨﻤﺎ&= #65267;ﻨﺪ ﺗﺎ ﺑﻮﻋﺪﻩ ﻫﺎ&= #65263; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ = ﺑﻬﺸت هاﻯ ﺳﻮﻡ ﻫﻔﺖ &#= 65259;ﺰﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65193;ﺭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻭ = ﻧﻴﺰ ﺭﺟﻌﺖ ﺩﺭ ﻧﻮﻉ = ﻓﻮق ﺒﺸﺮی ﺒﺠﻬﺎﻥ &#= 65169;ﻨﻤﺎﻳﻨﺪ،ﺗᥴ= 6;ﺷﺎﻳﺪ ﺑﺎﻣﻬﺪی ﻤﻮﻋ= 5262;ﺩ ﺧﻮﺩ،ﺑﺘﻮﺍﻧA= 256;ﺪ ﺑﻨﻮﺭ ﺭبّ ﺮﺣ= 5252;ﺎن ﺒﺮﺳﻨﺪ. ﮐﻪ ﻣﺤ= ﻤﺪ ﻭﻋﻠﻰّ ﺑﺎﺭﻫ= 5166; ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ &= #65165;ﻳﻦ ﻗﺎﺋﻢ ﺁﺧﺮ ﺍﻟ&= #65200;ﻣﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺷ&= #65242; ﻣﻰ ﺭﻳﺨﺘﻨﺪ ﮔ&= #65198;ﭼﻪ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﺍ ﻓﻌﻠﺎ ﺩﺍﺷ&= #1578;ه اﻧﺪ ﺍﮔﺮ ﺍﻭﻟ&#= 65268;ﺎ ﺑﺠﻠﻮ،ﻭﺩﺷﻤA= 256;ﺎﻥ ﺣﻘﺎﻳﻖ ﺗﺠﻠّ= 5268;ﺎت اﻟﻬﻰ ﺑﻌﻘب ﻤ= 5268;ﺮﻭﻧﺪ.ﺩﺭ ﻋﻮض عوﺍم ﻤﺮʋ= 93;ﻡﺳﺎﺩﻩ ﻟﻮﺡ، ﺩﺭ ﻓﺼﻮ&#= 65245; ﻣﻘﺪﻣﺎﺗﻰ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻭﺩﺭ ﺣﻴ&= #65262;ﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65267;ﺶ ﻫﺴﺘﻨﺪ.ﮐﻪ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺑﺎ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﻴﺸﺘﺮﻯ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ، = 5261; ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﻬﺘﺮﻯ ﺑﺠﻬﺎ&#= 65253; ﺗﻮﻟﺪ ﻣﺠﺪﺩ ﺩ&= #65165;ﺭﻧﺪ،ﺗﺎ ﺁﻧﮕﺎﻩ ﺑﺎ ﻣﺴ&= #65164;ﻮﻟﻴﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﺑ&= #65198;ﺳﻨﺪ. ﭼﻮﻥ ﻗﺪﺭﺕ ﺩﺭ&= #65241; ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ.ﻟﺬﺍ ﻣ&= #65268;ﮕﻮﻳﻢ ﮐﻪ ﺑﻰ ﺩﻳﻨﻰ ﺧ= ﻴﻠﻰ ﺑﺮ ﺑﺪ ﺩﻳﻨﻰ ﺷ= ﺮﺍﻓﺖ ﺩﺍﺭﺩ.ﻭﻟﻰ ﻫﺪ&= #65233; ﺧﺪﺍﻭﻧﺪ ﺑﻬﺪ&#= 65267;ﻨﻰ ﻭ ﺑﻬﺒﻮﺩ ﻭ ﺑﻪ= ﺷﺪﻥ ﺑﻴﺸﺘﺮ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭﻧﻮﻋﻰ ﺩﺭ ﻫﺮ = ﻣﻮﺟﻮﺩ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻫﻤ&= #65166;ﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﻧﻪ ﺭﻓﺘﻦ ﺑﺒﺎ&= #65231;ﻬﺎﻯ ﺑﻮﺳﺘﺎﻧﻰ ﺑﻬ&#= 65208;ﺘﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﻭ ﺩ= ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261; ﺁﺳﻤﺎﻧﻬﺎ.ﮐﻪ &= #65193;ﺭ ﻋﺎﻟﻢ ﺭﻭﺡ ﻫﻴ&= #64379; ﻳﻚ ﺍﺯ ﺻﻔﺎﺕ ﻣ= ﺎﺩﻯ ﺟﻬﺎﻥ، &#= 64380;ﻮﻥ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65261; ﺗﻦ ﻭ ﺷﻬﻮﺕ ﻭ ﺍ= ;ﺣﺴﺎس ﻭ ﻏﻴﺮﻩ ﺭﺍ ﻧﺪ= ﺍﺭﻧﺪ.ﻭ ﻧﻴﺎﺯﻯ ﻫﻢ ﺑﺤ&= #65262;ﺭﻳّﻪ ﻫﺎﻯ ﻓﺮﺍﻭﺍﻥ&#= 1548;ﺑﺮﺍﻯ ﺷﻬﻮﺕ ﺭﺍﻧﻰ ﺑ&= #65194;ﻭﻥ ﺍﺷﺒﺎﻉ ﻭ ﺳﻴﺮ&= #65263; ﺑﺮﺳﻨﺪ.ﺑﻠﮑﻪ &= #65187;ﻮﺭﻳﻪ ﻫﺎ،ﻫﻤﺎﻥ ﺣﻮ= 5197; ﻭﻫﻮﺭ ﻭ ﺧﻮﺭ ﻭ= ﻗﺮّﻩ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ = ﺍﻟﻬﺎﻣﺎت عقلی اﻟﻬﻰ، ﺩ= ;ﺭﺷﻬﻮﺩﻫﺎﻯ ﻓﺮﺍﻭﺍﻥ ﻋﻘﻠ&#= 65264; ﺩﺭﺑﺎﺯﮔﺸﺖ ﺑ&#= 65192;ﻠق اﺳﺖ. ﮐﻪ ﻫﻢ ﺍﮐ= ﻨﻮﻥ ﺍﻳﻦ ﺣﻮﺭﻳّﻪ</s= pan> </spa= n>ﻫﺎ ﺭﺍ ﺩﺭ ﺟ= 5260;ﺎﻥ ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻭﻟﺎﻳﺘ&#= 65260;ﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻣﻴﺮﺳﺪ.چه ﺮﺳ= 5194; ﮐﻪ ﺷﻬﻮﺩﻫﺎی &#= 1593;قلی ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65259;ﺰاﺭﺍﻥ ﺑﺮﺍﺑﺮﻣﻬﻢ ﺗ&#= 65198;.<o:p></o:p> = 5261; ﺑﺎﻟﺄﺧﺮﻩ ﺑﺎﻳﺪ ﮔﻔﺖ،ﻋ= 5252;ﻞ ﺗﻮﺟّﻪ ﺍﻧﺴﺎ= 5253; ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #65165;ﻋﻤﺎﻝ ﺣﻴﺎﺗﻰ ﺍﻭ،ﭼ= 5262;ﻥ ﺩﻳﺪﻥ ﻭ ﺷﻨﻴﺪ&= #65253; ﻭ ﮔﻔﺘﻦ ﻭ ﺣﺮﮐ= ﺖ ﻧﻤﻮﺩﻥ ﻭ ﻏﻴﺮ&= #65257;،ﺩﺭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﻫﺴﺘﻰ ﻋﻤﻠﺎ ﺩ&= #65197; ﺩﺳﺖ ﺧﺪﺍﻭﻧﺪ &= #65261;ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ، ﻭ ﺍﺯ ﻃ&= #65198;ﻳﻖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261;ﺭﻭﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺧ&= #65194;ﺍﻭﻧﺪ ﺭﺍ ﻧﺒﺎﻳﺪ ﭼﻮ&= #65253; ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﻗ&= #65198;ﺍﺭ ﮔﺮﻓﺘﻪ ﺩﺭ ﮐﻨ&= #65166;ﺭ ﻫﺴﺘﻰ ﺑﺪﺍﻧﻴ&#= 65250;.ﮐﻪ ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﻭ = ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧ&#= 65194;ﻩ ﻭ ﻳﺎ ﻇﺎﻫﺮﺍ ﻏ= ﻴﺮ ﺯﻧﺪﻩ،ﭼﻮﻥ ﺃ= 5175;ﻤﻬﺎ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﺗ&= #65188;ﺖ ﺃﺗﻤﻰ ﮐﻪ ﺃثی= 585;ﻯ ﻣﻴﮕﻮﺋﻴﻢ،ﻭA= 187;ﺘﻰ ﻣﻮﺟﻮﺩﺍﺕ ﻣﺘ&#= 65262;ﺍﻟﻰ ﻓﺮﺍﻭﺍﻥ ﺗﺤﺖ &= #65155;ثیرﻯ ﺳﺮﺍﺳﺮ ﺩﺭ ﺣﺎ&= #65245; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻫﺴﺘﻨﺪ.ﻭ ﺍﻧﻮ&= #65165;ﻉ ﻭ ﺍﺟﺴﺎﻡ ﻣﺤﺴ&= #65262;س ﻭ ﺁﺑﮋﮐﺘﻴﻮ ﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺯﺍئیدﻩ ﺗﺪﺑʌ= 68;ﺮ ﻣﺮﺍﺗﺐ ﺭﻭﺣﻰ &= #65153;ﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ ﺍﺭﻭﺍ&= #65185; ﺧﻮﺩ ﺍﺯ ﺃﺻﻞ ﺍ= ﻗﻴﺎﻧﻮس ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﻫﺴﺘﻨﺪ ﻭ ﺑﻘﻮ&= #65245; ﻋﺮﻓﺎ ﺩﺭ ﻫﺴﺘ&= #65264; ﻏﻴﺮ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﮐﺴﻰ ﻧﻴﺴﺖ.ﻭ ﻫ= ﻤﻪ ﭼﻴﺰ ﺩﺭ ﻭﺣﺪﺕ = ﻭﺟﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺷ&= #65166;ﻣﻞ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65261; ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎ&#= 65197; ﻫﺮ ﮐﺎﺭﻯ،ﮐﻪ &#= 65165;ﺧﺘﻴﺎﺭﺵ ﻋﻤﻠﺎ ﺩﺭ ﺍﺧﺘ&= #65268;ﺎﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ.ﻭ ﻣﺎ ﺑﺎﻳﺪ ﺗﻨﻬ&= #65166; ﺑﻔﮑﺮ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻋﻰ ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ &= #65197;ﻭﺡ ﺧﻮﺩ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺑﺎﺷﻴﻢ.ﻭ ﺍﻟّ&#= 65166; ﺩﺭ ﻗﻬﻘﺮﺍﻫﺎ&#= 65263; ﻧﻮﻋﻰ ﺧﻮﺍﻫﻴ&#= 65250; ﺑﻮﺩ.ﮐﻪ ﺑﺎﺯ ﺩ= ﺭ ﺳﻠﻄﻪ ﻭ ﻃﻠﺴﻢ = ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﭘﺎﺋﻴﻦ &= #65175;ﺮﻯ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ. = ﻭﻧﻤﻮﻧﻪ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺩﺭ ﺧﻮﺩﺵ،ﮐﻪ &#= 65259;ﺮ ﮔﻠﺒﻮﻝ ﻭ ﺳﻠّ&#= 65262;ﻝ ﻭ ﺃﺗﻤﻬﺎﻯ ﺗﻦ = ﺍﻧﺴﺎﻥ،ﻫﺮﻳA= 242; ﻭﺟﻮﺩﻯ ﻣﺴﺘﻘ&#= 65246; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;،ﮐﻪ ﺯﻣﺎﻧﻰ ﻣﺘﻮﻟ&#= 65194; ﻭﺯﻣﺎﻧﻰ ﻣﻴﻤ&#= 65268;ﺮﻧﺪ.ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ ﻣﺎ ﺧ&= #65262;ﺩﻣﺎﻥ ﺭﺍﺑﺮﻗﺮﺍﺭ ﻭ&#= 65261;ﺍﺣﺪ ﺍﺣﺴﺎس ﻣﻴﮑﻨ= 5268;ﻢ.ﻭ ﺗﻤﺎﻡ ﺫﺭّﺍﺕ &#= 65261;ﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺩﺭ ﻳﻚ = ﺁﺯﻣﺎﻳﺶ ﺭﺍﺩﻳﻮﺍﮐﺘﻴ= 5262;،ﻇﺮﻑ ﺷﺼﺖ ﺳﺎﻝ ﭘﻨﺠ&= #65166;ﻩ ﺑﺎﺭ ﺗﻐﻴﻴﺮ ﻣ&= #65268;ﮑﻨﺪ.ﻭ ﺁﻧﭽﻪ ﻣﺎﻧﺪن= 740; اﺳﺖ،ﻫﻤﺎﻥ ﮊA= 255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﺎ ﺍﺳﺖ&= #1548;ﮐﻪ ﻣﺎﺩﻯ ﺃﺗﻤﻰ ﻧ&= #65252;ﻴﺒﺎﺷﺪ. ﻭﻓﮑﺮ ﻭﺗﻮﺟّ= 5258; ﻭ ﺍﺣﺴﺎس ﺣﻴﺎ&#= 65173; ﻭﺍﻧﺴﺎﻧﻴّﺖ = 5251;ﺎ،ﻧﺘﻴﺠﻪ ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﺳﺖ.ﮐﻪ ﺍﺯ ﺍﺻ= ﻞ ﺍﻟﻬﻰ،ﻭﺧﻮﺩ = 5169;ﻴﺮﻭﻥ ﺍﺯ ﺗﻦ ﻣﺎ ﺩﺭ ﻋ= ;ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻟﺬ&= #65165; ﻣﻴﮕﻮﻳﻢ،ﻫﺮA= 267;ﻚ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ &= #65191;ﻮﺩ ﻳﻚ ﺗﺠﻠّﻰ ﺻﻔ&#= 65166;ﺗﻰ ﺍﺯ ﺻﻔﺎﺕ ﺧﺪﺍ&= #65261;ﻧﺪ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻟ&= #65264; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺑﺎ ﺗﻤﺎﻡ ﻋﻘﻠ&= #65264; ﮐﻪ ﺩﺍﺭﻧﺪ،ﻗ= 5194;ﺭ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭﻙ ﻧﻤﻰ ﮐﻨﻴ&= #65250;.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺩﺭﻙ ﻟ= ﺰﻭﻡ ﻭ ﻓﺎﻳﺪﻩ ﺍﻟﻬ&= #65264; ﺗﺮ ﮐﺮﺩﻥ ﻣﻘﺎ&= #65249; ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ ﺑﻨﻤﺎﺋﻴﻢ ﺍﮔ&#= 65198; ﺑﺘﻮﺍﻧﻴﻢ ﺑﺎ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺸﻬﻮﺩ &= #65251;ﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﻫﻔ= 5176;ﮕﺎﻧﻪ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻴﻢ .<o:p></o:p> = 5251;ﺴﺄﻟﻪ ﺍﻧﺘﺨﺎﺏ ﻭ ﺑﺮ&= #64404;ﺰﻳﺪﻥ ﻣﺎ،ﺩﺭ ﻏﺎﻳﺖ &#= 65261; ﻧﻬﺎﻳﺖ ﺩﺭ ﺳﻤ&= #65174; ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65169;ﺎﻳﺪ ﺑﺎﺷﺪ. ﻭﻧﻪ ﺑﺎ= ﻟﻌﮑس ﺑﺴﻮﻯ ﻗﻬﻘﺮﺍ&#= 1548;ﮐﻪ ﺑﺎﻳﺪ ﻓﺮﻣﺎﻥ &= #65155;ﺯﻟﻰ ﺃﺑﺪﻯ ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ ﺭﺍ ﺩﻧﺒﺎﻝ ﮐﻨ&= #65268;ﻢ. ﻳﻌﻨﻰ ﺷﺪﻥ ﻭ ﺻ= ﻴﺮﻭﺭﺗﻰ ﮐﻪ ﻣﻮﺭﺩ ﻧﻈﺮ = ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻧﻪ &= #65259;ﻮﺳﻬﺎﻯ ﺟﺎﻫﻠﺎﻧﻪ ﻧﻔ&#= 1587; ﺁﻟﻮﺩﻩ ﻣﺎ، ﮐ&#= 65258; ﺑﮑﺎﺭﻣﺎﻫﺎﻯ &#= 65187;ﻘﻴﺮ ﻭﺗﮑﺮﺍﺭ ﻣﺠﺪ&#= 65193; ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻨﺠﺮ ﻣﻴﮕ&= #65198;ﺩﺩ.ﻭ ﻫﺮ ﺭﻭﺣﻰ ﺩﺭ ﺗ= ﮑﺎﻣﻞ ﺑﺎﻳﺪ،ﺍﺯ ﻧﺮ= 5193;ﺑﺎﻥ ﺻﻔﺎﺕ ﻭ ﺍﻧﻮﺍ&= #65225; ﻭ ﻣﺮﺍﺗﺐ ﺷﻬﻮ&= #65193;ﻯ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍ&#= 65247;ﻬﻰ،ﻭ ﮐﺴﺐ ﻋﻘﻠﻬﺎ ﻭ = ﺍﺧﻠﺎﻕ ﻣﺮﺑﻮﻃﻪ ﺧﻮﺩ&#= 65197;ﺍ،ﻭ ﺗﺎ ﺃﺑﺪ ﺑﻰ ﺍﻧ= ﺘﻬﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺩﺭ ﺍﺑﺪ&= #65267;ّﺖ ﻣﻄﻠﻖ، ﻓﺮﺿﺎ &#= 65191;ﻮﺩﺭﺍ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮ&#= 65165;ﺭﻭﺗﺠﻠّﻰ ﻧﻮﺭ ﺍﻟﻠﻪ ﺃﻫ&= #65262;ﺭﻣﺰﺩﺍ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺑﺮﺳﺎﻧﺪ</sp= an>. ﻭ ʋ= 65;ﻳﻦ ﻏﺎﻳﺖ ﻭ ﻧﻬﺎﻳ&= #65174; ﻣﺎ ﻳﻚ ﺿﺮﻭﺭﺗ&= #65264; ﻓﻄﺮﻯ ﻭ ﻃﺒﻴﻌ&= #65264; ﺫﺍﺕ ﺭﻭﺣﻰ ﻣﺎ = ﻣﻴﺒﺎﺷﺪ.ﻭﺭﺍ&#= 65257; ﮔﺮﻳﺰﻯ ﺍﺯ ﺁﻥ = ﻧﻴﺴﺖ ﺣﺘﻰ ﺍﮔﺮ ﺑﺎﺭ&= #65259;ﺎ ﺗﮑﺮﺍﺭ ﮐﺎﺭﻣ&#= 65166;ﻫﺎ ﺻﻮﺭﺕ ﮔﻴﺮﺩ ﮐ&= #65258; ﺑﺎﺯ ﺑﻬﻤﻴﻦ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺎﻳﺪ &= #65169;ﺮﺳﻴﻢ، ﺗﺎ ﺩﺭ ﺍﺑﺪﻳّ&#= 65174; ﻋﺎﻗﺒﺖ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺍﻟﻠﻪ ﺑﺎﺯﮔﺮ&#= 65193;ﻳﻢ.ﮐﻪ ﺣﺘﻤﺎ ﺑﺎﺯﮔﺸ&#= 1575; ﺮﻭﺡ ﮐﺎﻣﻞ ﺷﺪ&= #65257; ﺍﺳﺖ، ﻭﻧﻪ ﺗﻦ &= #65169;ﺸﺮﻯ ﻭﺣﻴﻮﺍﻧﻰ ﻣﺎ&#= 1548;ﮐﻪ ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭ&= #65165;ﻥ ﭘﺮ ﺁﺷﻮﺏ ﻭﺁﺷ&= #65236;ﺘﻪ ﻭ ﻋﻴﺐ ﻭﺑﺎ ﺑﻴ= ﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭﺩﺭﺟ&#= 65166;ﺗﻰ ﺍﺯ ﺟﻨﻮﻥ ﻭﺣﻘ&= #65166;ﺭﺕ، ﮐﻪ ﻫﻤﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﻧﺴﺒﺖ ﺑﺎﻧﻮﺍ&#= 65225; ﺑﻌﺪﻯ ﺧﻮﺩ ﺩﺍ&= #65197;ﻧﺪ ﻭ ﻓﻌﻠﺎ ﺩﺭ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﺍﻳﻦ ﻏﺎ&= #65267;ﺖﺳﺮﻧﻮﺷﺘﻰ ﻣﺎ،ﺑﺎ ﺍﻧﺘﺨ= 5166;ﺏ ﺩﺭﺳﺖ ﻳﺎ ﻏﻠﻂ&= #1548;ﺯﻭﺩﺗﺮ ﻳﺎ ﺩﻳﺮﺗﺮ ﺻﻮ&= #65197;ﺕ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ.&= #65261; ﺩﺭﺑﺸﺮﻳّﺖ </spa= n>ﮐﻨﻮﻧﻰ،ﻧﻬ= ;ﺎﻳﺖ ﺭﺳﻴﺪﻥ ﻭﺍﺟﺐ &= #65261; ﻟﺎﺯﻡ ﺍﻟﺎﺟﺮ&#= 65165; ﺭﺳﻴﺪﻥ ﺳﻠﻮﮐ&#= 65264; ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65255;ﻮﺭ ﻗﺎﺋﻢ، ﺍﻳﺪﺁ= 5245; ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺑﻌﺮ&= #65205; ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺍ&= #65203;ﺮاء ﻭﻣﻌﺮﺍﺝ ﮐﺮﺩ.&= #65261; ﺍﺭﺟﻤﻨﺪﻯ ﺍﻟ&#= 65260;ﻰ ﻳﺎﻓﺖ ﮐﻪ ﻓﻌﻠ&= #65166; ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟ&#= 65260;ﻰ ﺭﺍ ﺑﺮ ﺩﻝ ﭼﻨﺪ= ﺳﺎﻟﻚ ﺧﻮﺩﺩﺍﺷﺖ. ﺗﺎ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﭼﻪ = ﻧﻮﻉ ﻫﺴﺘﻰ ﻫﺎ ﻭ ﭘﺎ= ﺩﺷﺎﻫﻰ ﻫﺎﻯ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ.ﺭﺍﻩ ﺭ&= #65203;ﻴﺪﻥ ﺯﻭﺩﺗﺮ ﻭﺭﺍﺣ&#= 65174; ﺗﺮ ﺑﺪﻭﻥ ﻫﺮ ﻗ= ﻬﻘﺮﺍﺋﻰ،ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺭﺧ&#= 65262;ﺍﺳﺖ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﻭﻣﺮﺑّﻰ ﺭﻩ ﺭ&#= 65235;ﺘﻪ ﺧﻮﺩ ﺭﺍ ﺑﮑﻨی&#= 1605; ﻭ ﺍﻭﺭﺍ ﺩﺭ ﺭؤ&= #65267;ﺎ ﺑﺸﻨﺎﺳﻴﻢ.ﻭ ﺧ&= #65194;ﺍﻭﻧﺪ ﺣﺘﻤﺎ ﺑﺮﺍﻯ ﻫ&= #65198; ﻃﺎﻟﺐ ﺻﺎﺩﻕ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ، ﭼﻨﻴﻦ &#= 65251;ﺮﺑّﻰ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65165;ﻭﺭﺍ ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﻣ&= #65268;ﻨﻤﺎﻳﺪ.ﮐﻪ ﺑﺨﺼﻮﺹ ﺩﺭﺷﺸ&#= 65252;ﻴﻦ ﻭﻟﺎﻳﺖ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭﻭﻟﺎﻳﺖ ﺳﻠ&#= 65262;ﮐﻰ ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ&#= 1548;ﭘس ﺍﺯ ﻃﻰ ﭘﻨﺞ ﻭﻟ= ﺎﻳﺖ ﭘﻴﺸﻴﻦ ﻭ ﮐﺴﺐ = ﺷﻬﻮﺩﻫﺎﻯ ﻧﻬﺎﺋﻰ ﺁﻧﻬﺎ.&= #65193;ﺭ ﭼﻨﺪﻳﻦ ﺗﻮﻟﺪ &= #65169;ﺸﺮﻯ، ﺍﻳﻨﻚ ﭘس ﺍﺯ ﺗ&= #65184;ﺪﻳﺪ ﺷﻬﻮﺩﻫﺎﻯ ﭘﻨ&#= 65184;ﮕﺎﻧﻪ ﻣﻘﺪﻣﺎﺗﻰ،ﺧA= 262;ﺍﻫﺪ ﺗﻮﺍﻧﺴﺖ ﺑﻨﻮ&#= 65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺏّ ﺍﻟﻨﻮﻉﺑ= 5208;ﺮﻯ ﺑﺮﺳﺪ.ﻭ ﺍﮔﺮ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻧﻴﺰ ﺑﻤ&= #65208;ﻴّﺖ ﺍﻟﻬﻰ ﺩﺍﺷﺖ، &#= 65169;ﺎ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﻣ&= #65268;ﺮﺳﺪ.ﻭ ﺑﺮﺍﻯ ﻃﺎﻟﺐ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ،ﮐﻪ ﻭﻟ= 5264;ّ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65165;ﻭ ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﺷ&= #65262;ﺩ.ﺣﺘﻰ ﺍﮔﺮ ﻇﺎﻫﺮ ﺁﺧ&= #65262;ﻧﺪ ﻭﻣﺘﺪﻳّﻦ ﻧﺪ= 5165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﻭﻳﺎ ﺩﺭ= ﻳﻚ ﺟﺎمعه هاﻯ ﻏ᥾= 8;ﺮﺍﺯ ﺩﻳﻦ ﻭﻣﺬﻫﺒﻰ &= #65239;ﺸﺮﻯ ﮐﻪ ﺷﺨﺺ ﻗﺒﻠﺎ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﻣثلا ﺑA= 198;ﺍﻯ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﺴﻠﻤﺎﻥ ﮐﻪ ﭘ&= #65268;ﺮ ﺧﻮﺩﺭﺍ ﻳﮑﻰ ﺍ&= #65199; ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌ&#= 65258; ﻳﻬﻮﺩﻯ،ﻭ ﺣﺘ= 5264; ﺑﻰ ﺩﻳﻨﻰ ﺑﻴﺎ&= #65169;ﺪ.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﻫﻤﻪ ﺍﺩ&= #65267;ﺎﻥ ﺷﻬﻮﺩ ﺁﻧﻬﺎ ﺭ&= #65165; ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺑ&= #65260;ﻴﭻ ﮐﺪﺍﻡ ﺍﺯ ﺁﻥ ﺍ= ﺩﻳﺎﻥ ﺭﺳﻤﻰ ﻭ ﺍﺳﻤﻰ = ﮐﻪ ﺍﺣﺰﺍﺑﻰ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﻫﺴﺘﻨﺪ،ﺗﻌﻠ= 17;ﻖ ﻧﺪﺍﺭﺩ.ﺣﺘﻰ ﺍ&= #64404;ﺮ ﺑﻴﻦ ﺁﻧﻬﺎ ﻭ ﻇ= ﺎﻫﺮﺍ ﺭﻓﺘﺎﺭﻫﺎﻯ ﺁ&#= 65255;ﺎﻥ ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺍﮔ= ﺮ ﮐﻪ ﮐﺴﻰ ﺭﺍﻫﻨ&= #65252;ﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65191;ﻮﺩﺳﺮﺍﻧﻪ ﺍﻧﺘﺨﺎﺏ ﮐﻨﺪ.&= #64380;ﻮﻥ ﻇﺎﻫﺮ ﺍﻟﺼﻠﺎ&#= 65185; ﻭ ﻣؤﻣﻦ ﺍﺳﺖ ﺣ&= #65176;ﻰ ﺍﮔﺮ ﺍﺗﻔﺎﻗﺎ &= #65261;ﻟﻰ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ،ﺑﺎﺯ ﻋﻤﻠﺎ ﺷﺮﻙ ﺷﺪ&= #65257;،ﻭ ﺑﺪﺗﺮﻳﻦ ﻣﺠﺎ&#= 65199;ﺍﺕ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65193;.ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺣﺘﻰ &= #65165;ﮔﺮ ﺳﺮﺍﺳﺮ ﻋﻤﺮ ﺭ&= #65261;ﺯﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﭼ&= #65256;ﻴﻦ ﺍﻧﺘﺨﺎﺑﻰ ﻫﻮ&#= 1587; ﻧﻔس ﺁﻟﻮﺩﻩ ﻣ&#= 65166; ﺍﺳﺖ،ﻭ ﺁﻧﺎﻥ &#= 65191;ﻮﺵ ﻇﺎﻫﺮ ﻧﻴﺰ ﺟﺎ&= #65257; ﻃﻠﺐ ﻭ ﺷﻬﻮﺕ ﺭ= ﺍﻥ ﻭ ﺯﺭﺃﻧﺪﻭﺯ ﻭ = ﺟﻠّﺎﺩﻯ ﺳﺘﻤﮑﺎﺭ ﺑﻨﺎ&#= 65249; ﺁﺧﻮﻧﺪ ﻣﺬﻫﺒ&#= 65264; ﻣﻴﺒﺎﺷﻨﺪ .<o:p></o:p></span= > = 5175;ﺼﻮﺭ ﺭﺍﺑﻄﻪ ﺟﺴﻢ ﺑ&= #65166; ﺫﻫﻦ،ﻣﺸﮑﻞ ﺭ= 5165;ﺑﻄﻪ ﻋﻘﻞ ﻭ ﺟﺴﻢ ﺭﺍ= ﺣﻞ ﻧﻤﻰ ﮐﻨﺪ.ﻣﺎﺩ&= #65165;ﻡ ﮐﻪ ﺫﻫﻦ ﻫﻤﺎﻥ = ﻋﻘﻞ ﻧﻴﺴﺖ،ﻭﺟﺰﺋA= 264; ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ &= #65165;ﺯ ﮐﺎﺭ ﻧﻔسﺍﻣّA= 166;ﺭﻩ ﻭ ﺭﻭﺍﻥ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻭ ﭘُﺮﻋﻘﺪﻩ ﻭ&#= 65227;ﻘﻴﺪﻩ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﻋ&= #65240;ﻞ ﺳﻄﺢ ﺗﮑﺎﻣﻠﻰ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﭘﺎﺋﻴﻦ &= #65193;ﺍﺭﺩ.ﺯﻳﺮﺍ ﺗﻦ ﺍﻧﺴﺎﻥ ﺩﺭ = ﺍﺧﺘﻴﺎﺭ ﺫﻫﻦ ﻭﺍﻋﺼﺎﺏ&#= 1548;ﻭ ﻫﺮﺩﻭ ﺩﺭ ﺍﺧﺘ&= #65268;ﺎﺭ ﻭﮐﻨﺘﺮﻝ ﺭﻭﺍ&#= 65253; ﻧﻮﻋﻰ،ﻭ ﻫﺮﺳ= 5258; ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣ&= #65194;ﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﭼﻮﻥ ﺭﻭﺡ ﺑﺸﺮﻯ ﺑﮑ&= #65252;ﺎﻝ ﺍﻟﻬﻰ ﻭﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ &= #65197;ﺳﻴﺪ،ﺭﻫﺒﺮʌ= 63; ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65165;ﺭﺩ.ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﻣﻘﺪ&= #1617;س ﺷﺪﻩ ﺍﺳﺖ.ﻭﺟﺰ&= #65163;ﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻭ ﻟﺬﺍ ﻣﻌﺼﻮﻡ = ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺩﺭ ﺭﺟﻌﺖ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ، ﭼﻪ ﻣﺮ&#= 65165;ﺣﻞ ﻭﺍﺟﺒﻰ ﺭﺍ ﺑﺎ&= #65267;ﺪ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #65193;ﻧﺒﺎﻝ ﻧﻤﺎﻳﺪ. ﻭﺣﺪﺕ = ﺟﺴﻢ ﺑﺎ ﺫﻫﻦ،ﻭ ﻫﺮ&#= 65193;ﻭ ﺑﺎ ﺭﻭﺍﻥ ﺣﻴﻮ&= #65165;ﻧﻰ،ﻧﻤﻴﺘﻮʋ= 65;ﻧﺪ ﺑﺨﻮﺩﺁﮔﺎﻫﻰ &#= 65203;ﻄﺢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ ﺑﺮﺳﺎﻧﺪ.ﻣﮕﺮ &= #64344;س ﺍﺯ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺣﻴﻮﺍﻧﻰ،ﻭﮐA= 204;ﺐ ﺻﻔﺎﺕ ﺍﻟﻬﻰ،= 5175;ﺎ ﺑﺪﺭﺟﺎﺕ ﻫﻔﺘ&#= 64405;ﺎﻧﻪ ﺷﻬﻮﺩﻯ ﻣﻴﺴّ= 5198; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪ. ﻋﻘﺪه ﻫﺎ ﻭ ﻋﻘ&= #65268;ﺪﻩ ﻫﺎ ﭘﺎﻙ ﺷﺪﻩ،&#= 65261; ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65255;ﺎﻣﺮﺋﻰ ﺭﻭﺍﻧﻰ ﮐﻪ ﺩﺭ = ﺫﺍت همه ﺑﺪﺭﺟﺎﺗʌ= 64; ﻫﺴﺖ ﺷﻔﺎ ﻳﺎﺑﺪ.ﮐﻪ = ﻣﻨﺠﺮ ﺑﺸﻔﺎﻯ ﺫﻫﻦ ﻭ&= #65175;ﻦ ﻧﻴﺰ ﻣﻴﮕﺮﺩﺩ.&= #65261;ﺣﺘﻰ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧ&= #65268;ﺰ ﺷﻔﺎ ﻣﻴﺪﻫﺪ.<o:p></o:= p> = 5251;ﻌﻴﺎﺭﻫﺎﻯ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65260;ﺘﺮ ﺩﺍﺩﻥ ﺑﺮﻭﺡ،= 5259;ﻤﺎﻥ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻭﺍﻧﺠﺎﻡ ﺩﻗﻴ&#= 65238; ﻭﻇﺎﻳﻒ ﻋﻤﻠﻰ &= #65203;ﻠﻮﮐﻰ،ﻭﮐﺴʋ= 68; ﺷﺎﻳﺴﺘﮕﻰ ﺣﺼ&#= 65262;ﻝ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ = ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65204;ّﺮ ﺍﺳﺖ.ﺁﻧﮕﺎﻩ ﺭ&= #65261;ﺡ ﻫﺮﺑﺎﺭ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﺟﺪﻳﺪﻯ ﻳﻚ ﺩﺭ&= #65183;ﻪ ﻭ ﺳﻄﺤﻰ ﻣﻌﺮﺍ&= #65181; ﻭ ﺍﺳﺮﺍٴ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ،ﻭ ﺗﻘﺮﺏ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﻣﻴﻴﺎﺑﺪ . ﻭﺗﻨ= ﻬﺎ ﺩﺍﺷﺘﻦ ﭘﻴﻤﺎ&#= 65253; ﺑﺎﻭﻟﻰّ ﺍﻟﻬ= 5264;،ﻭ ﻋﺸﻖ ﺻﺎﺩﻗﺎﻧ&#= 65258; ﻭ ﺍﺭﺍﺩﻩ ﺟﺪّ&#= 65263; ﺩﺭ ﺍﻋﻤﺎﻝ ﺳﻠ&= #65262;ﮐﻰ،ﻭ ﺍﺑﺮﺍﺯ ﺻﺒﻮﺭ&#= 65263; ﮐﺎﻣﻞ ﺩﺭ ﻫﻔﺖ = ﺳﺮﻧﻮﺷﺖ ﺳﻠﻮکی اﺳﺖ. ﮐ= 5258; ﺧﺎﺹ ﺳﺎﻟﻚ ﺗﻨ&= #65224;ﻴﻢ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻧ&= #65166;ﻡ ﺑﻠﺎﻳﺎ ﻭ ﻓﺘﻨ&= #65258; ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ &= #64344;ﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ.ﺁﻧﮕﺎ= 5257; ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺣ&= #65194;ّ ﮐﻔﺎﻳﺖ،ﭘﺶ ﺍ= 5199; ﺗﺄﻣﻴﻦ ﺷﺮﻭﻁ &= #65247;ﺎﺯﻡ ﻭ ﺣﺼﻮﻝ ﺣﺘﻰ ﺃ= ﻋﻠﻢ ﺍﻟﻬﻰ،ﺁﻧﮕﺎA= 257; ﺳﺎﻟﻚ ﺑﻨﻬﺎﻳ&#= 65176;ﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺮﺳﺪ. ﻭﺧﻮﺩ ﻧﻴﺰ ﺍﺯ = ﻣﻘﺎﻣﺎﺕ ﺍﻟﻬﻰ ﻣﻴﮕﺮﺩ&#= 65193;.ﮔﺮﭼﻪ ﻣﻮﻗﺘﺎ ﺩﺭ ﺗﻦ = ﺑﺸﺮﻯ ﺑﺎﺷﺪ.ﮐﻪ ﺑﺮﺍ&= #65263; ﺗﻌﻠﻴﻢ ﺷﺎﻳﺴ&#= 65176;ﮕﺎﻥ ﺩﻳﮕﺮ،ﭼﻨﻴﻦ = 5175;ﻦ ﺑﺸﺮﻯ ﻭ ﻣﻨﻄﻖ = ﻭﺯﺑﺎﻥ ﻭﺍﺧﻠﺎﻕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻟﺎﺯﻡ ﺍﺳﺖ،ﺗ= 5166; ﺗﻔﺎﻫﻢ ﺻﻮﺭﺕ &= #64404;ﻴﺮﺩ . ﻭ ﺗﮑﺎﻣﻞ ﺭA= 261;ﺡ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻧﻴﺰ ﻫﻴﭻ ﺷﺒﺎ&= #65259;ﺘﻰ ﺑﺎ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﮐﻠّﺎ ﻣﻴﺘﻮﺍ= 5255;ﻴﻢ ﺑﮕﻮﺋﻴﻢ،ﻧﺠA= 166;ﺕ ﺭﻭح اﺯﻫﺮ ﻧﻮ= 593; ﻮﻗﺘﻰ ﻫﺴﺖ،ک= 07; ﺒﺎﻳﺪ ﺍﺯﮐﻤﺎﻝﺍﻳﺪ= 5153;ﻝ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠ&#= 65264; ﮐﻨﺪ،ﮐﻪ ﻣﻌﺮ= 5165;ﺝ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #65197;ﺍ ﺷﺎﻳﺴﺘﻪ ﮔﺮﺩ&#= 65193; .<o:p></o:p> = 5251;ﻴﮕﻮﻳﻨﺪ ﺗﺼﻮﺭ ﺟﺴﻢ ﺩﺭ = ﺫﻫﻦ،ﻣﺸﮑﻞ ﺭﺍﺑﻄﻪ ﻋﻘﻞ ﻭ&= #65183;ﺴﻢ ﺭﺍﺣﻞ ﻣﻴﮑﻨﺪ.&= #65165;ﻟﺒﺘﻪ ﺍﻳﻦ ﻋﻘﻞ ﻧﻴﺴ&= #65174; ﺑﻠﮑﻪ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺍﺳﺖ،ﮐﻪ ﺍﺯ ﻃ&#= 65198;ﻳﻖ ﺫﻫﻦ ﺑﺪﻥ ﺍﻧﺴ&= #65166;ﻥ ﺭﺍ ﺍﺩﺍﺭﻩ ﻣﻴ&= #64401;ﻨﺪ. ﺣﺎﻝ ﺍﻳﻦ ﺗﺼﻮ&= #65197; ﻧﻴﺰ ﺩﺭ ﺗﺤﮑّ&#= 65250; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺳﺖ.ﻭﻟﻰ ﻋﻘﻞ ﺃﻣﺮﻯ ﺍﺯ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﺍﮔ&= #65198; ﺑﻤﻌﻨﻰ ﻋﻘﻞ ﮐ&= #65248;ّﻰ ﻭ ﺍﻟﻬﻰ ﺑﺎﺷﺪ&= #1548;ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺭﺳﻴﺪ&#= 65257; ﺩﺍﺭﻧﺪ. ﻭﺍﻳﻦ = ﺗﺼﻮﺭ ﮐﺎﺭ ﺫﻫﻦ،ﺳﺮ= 5251;ﺎﻳﻪ ﮐﺎﺭ ﺁﻥ ﻣﺤﺘﻮ&= #65267;ﺎﺕ ﺫﻫﻦ ﺍﺳﺖ.ﭘس ﺑ&= #65198;ﺍﻯ ﺷﻨﺎﺧﺖ ﺭﺍﺑﻄ&#= 65258; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65153;ﻟﻮﺩ ﺑﺎ ﺗﻦ ﺍﻧﺴﺎﻥ&= #1548;ﻳﻚ ﺭﺍﻩ ﺣﻞ ﺩﺭﻙ ﻭ= ﺿﻊ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﻴﺒﺎﺷﺪ.ﻭﺍﻳA= 254; ﺗﺼﻮﺭ ﺫﻫﻨﻰ،= 5165;ﻟﺒﺘﻪ ﺗﺼﻮﺭﻯ ﻣﺎﺩﻯ &= #65261;ﻧﺴﺒی ﻮ ﺩﺭﺷﺄﻥ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﻏﻴﺮ ﺳﻠﻮﮐی ﻤ&#= 65268;ﺒﺎﺷﺪ.ﺑﺮﺍﻯ ﭘﺰﺷﻚ ﻣﻌﺎﻟﺞ &= #65197;ﻭﺍﻧﮑﺎﻭ ﺧﻮﺏ ﺭﺍﻫﻨﻤﺎ &= #65251;ﻴﺒﺎﺷﺪ، ﮐﻪ ﺍﺯ ﻭﺿﻊ ﺟﺴ= ﻢ ﺑﻮﺿﻊ ﺫﻫﻦ،ﻭ &#= 65203;ﭙس ﺑﻮﺿﻊ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺑﺮﺳﺪ. ﻭﻟﻰ ﻧﻤ= ﻴﺘﻮﺍﻧﺪ ﻣﻌﻴﺎﺭ ﺩﺭﺳﺘ&#= 65264; ﺍﺯ ﺭﺍﺑﻄﻪ ﺻﺤ&= #65268;ﺢ ﻭﺗﮑﺎﻣﻞ ﻭﻣﻌ&#= 65268;ﺎﺭ ﻭﺣﺪﺕ ﺟﺴﻢ ﻭﺭ&= #65261;ﺡ ﺻﺤﺒﺖ ﮐﺮﺩ. ﺍﻣ= ﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻣ&= #65262;ﻓﻖ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺷﻬﻮﺩﻣﺮﺍﺗﺐ &#= 65165;ﻟﻬﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺭ&= #65203;ﻴﺪﻩ ﻭﺭﻭﺡ ﻣﻘﺪّس = 5207;ﺪﻩ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ&#= 1548;ﺍﻧﻌﮑﺎس ﺁﻧﻬﺎ ﺩﺭﺫﻫﻦ &= #65261; ﺳﭙس ﺩﺭ ﺗﻦ ﺩﺭ&= #65203;ﺖ ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﺁ= ﻧﮕﺎﻩ ﺗﺼﻮﺭﺍﺕ ﺍﻳﻦ &= #64400;ﺎﻣﻞ ﺑﺎ ﻣﻌﻴﺎﺭﻫﺎ&#= 65263; ﺍﻟﻬﺎﻣﻰ ﻭ ﻋﻘ&= #65246; ﮐﻠّﻰ ﺍﻟﻬﻰ،A= 193;ﺭ ﺳﻄﺢ ﺍﻳﺪﺁﻝ ﮐ&= #65252;ﺎﻝ ﺭﺏ ﺍﻟﻨﻮﻉ ﻗﺎ&= #65163;ﻢ ﻧﻮﻉ ﺑﺸﺮ ﺩﺭ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﺟﺒﺮﺋ= 5268;ﻞ ﭘس ﺍﺯ ﺗﻨﺰﻳﻞ &= #65251;ﻨﻄﻘﻰ ﻭ ﺗﺒﺪﻳﻞ ﺗﺼﻮ&= #65197; ﺑﺎﻟﻔﺎﻅ ﻭﮐﻠ&#= 65252;ﺎﺕ ﻣﻌﻴﺎﺭ ﺩﺭﺳﺘ&#= 65264; ﻫﺴﺖ ﮔﺮﭼﻪ ﺗﺼ&= #65262;ﺭﺍﺕ </spa= n>ﮐﺎﻣﻠﺎﻥ ﺍʌ= 47;ﻬﻰ،ﻣﻄﻠﻖ ﺗﺼﻮﺭﺍﺕ ﺣﻘﻴ&#= 65240;ﻰ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﭼﻪ ﺭﺳﺪ ﺑﻔﺮﺍ&= #65261;ﺍﻥ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ ﻧﻤﻰ ﺑﺎﺷﺪ .<o:p></o:p></spa= n> = 5191;ﺼﺎﻳﺺ ﺍﻧﺴﺎﻥ،ﮐﻪ ﺍ= 5261;ﺭﺍ ﻣﻮﺟﻮﺩﻯ ﻋﺎﻗ&#= 65246; ﻣﻴﻨﻤﺎﻳﺎﻧﺪ= 548;ﻗﺎﺑﻞ ﺗﻔﺴﻴﺮ ﺑﺎ ﺗﻮ&= #65183;ّﻪ ﻭﺍﻧﺘﺒﺎﻩ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﺗﻮﺟّﻪ ﻓﻌﻠﻰ ﺍﻧﺴﺎﻥ &= #65169;ﺮﺍﻯ ﺷﻨﺎﺧﺖ،ﻣﻴﺘA= 262;ﺍﻧﺪ ﺳﻤﺒﻮﻝ ﺷﺄﻥ ﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﺑﺎ&= #65207;ﺪ.ﻭ ﺍﻳﻦ ﻋﻘﻞ ﭼﻪ ﺩ= ﺭﺗﻮﺟّﻪ ﻭ ﺩﻗّﺖ ﺑﺮﺍﻯ &= #65207;ﻨﺎﺧﺖ،ﻭﭼﻪ ﺑﺮﺍﻯ ﺗﻨﺰﻳﻞ &= #65175;ﺼﻮﺭﺍت ﺨﻮﺩ ﺩﺭﮐﻠﻤﺎ&#= 1578; ﻮﺍﻟﻔﺎﻅ ﺑﺎﺷ&#= 65194; ﻭﻳﺎﺩﺭﺩﻳﮕﺮ &#= 65211;ﻔﺎت ﺮﻭﺍﻧﻰ ﻭﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ، ﻧﺸﺎﻥ &#= 65251;ﻴﺪﻫﺪ ﮐﻪ ﭼﻪ ﺍﻧﻔﻌﺎ&= #65247;ﺎﺕ ﻭﺍﺧﻠﺎﻕ ﻭﮔﻔ&#= 65176;ﺎﺭ، ﻭﭼﻪ ﺗﻔﺎﻭﺗﻬ&#= 65166;ﻯ ﻭﺗﮑﺎﻣﻠﻰ ﻭﻭ&#= 65183;ﻮﺩﻯ ﻣﻘﺎﻡ ﺑﺸﺮﻯ ﺩ&= #65197;ﺍﻧﺴﺎت هست . ﻭﻟﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺎﻟﻘﻮّﻩ ﻣﻴ= 5176;ﻮﺍﻧﺪ ﺻﻔﺎﺕ ﻭ ﮐﺮﺍﻣ&= #65166;ﺕ ﻭﺍﻣﮑﺎﻧﺎﺕ ﺑ&#= 65268;ﺸﺘﺮی ﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #1705;ه ﺪﺭ ﺃﻣﺮ ﺗﻮﺟّ&#= 65258; ﻭ ﺗﺼﻮﺭ ﻭﺗﺒﺪ&= #65267;ل ﻮﺗﻨﺰﻳﻞ ﻣﻨﻄ&#= 1602;ی ﺁن ﺒﻮﺩﻩ ﺑﺎﺷ&#= 65194;.ﻭﻧﻴﺎﺯ ﺑﺘﻮﺟﻬﺎﺕ ﺑﻴ&#= 65208;ﺘﺮ ﺍﺳﺖ،که اﮐﻨ᥾= 2;ﻥ ﺩﺭﺗﻮﺍﻥ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﻧﻴ&= #65204;ﺖ.ﻳﻌﻨﻰﻭﺳﻴ= 5248;ﻪ ﺑﻬﺘﺮﻯ ﻳﺎ ﺁﻧ&= #65176;ﻦ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ= 5263; ﻧﺪﺍﺭﺩ،ﮐﻪ ﺍ= 5199; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261;ﻋﻮﺍﻟﻢ ﻧﻴﺎﻣﺪﻩ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﺠﻬﺎﻥ، ﮐﻪ ﻃ&#= 65170;ﻌﺎ ﺩﺍﺭﺍﻯ ﮐﺮﺍﻣ&#= 65166;ﺕ ﻋﻈﻴﻢ ﺗﺮﻫﺴﺘ&#= 65256;ﺪ.ﻭﺣﻰ ﻳﺎﻓﺖ ﮐﻨﺪ.ﻭﻟ&= #65264; ﺧﺪﺍﻭﻧﺪ ﻓﺮﺻ&#= 65174; ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺍﺭﺍﺩﻯ،ﻳﺎ &#= 65255;ﻴﻤﻪ ﺍﺭﺍﺩﻯ ﮐﻨﻮﻧ&#= 65264; ﻧﻔس ﭘﻴﺶ ﭘﺎﻯ &= #65165;ﻧﺴﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ.ﻭ ﺳﺎﻟﻚ ﺑﺎ ﺗﻤﺮ&= #65267;ﻦ ﺗﺬﮐّﺮ ﻭﺗﻮﺳ= 617;ﻠﺎﺕ ﻋﺒﺎﺩﻯ،ﺩﺭ ﺍ= 5197;ﺗﺒﺎﻁ ﻭ ﺻﻠﺎﺕ ﻳﺎ ﺻﻠ= ﻪ ﻫﺎﻯ،ﺑﺎ ﻣﺮﺍ= 5175;ﺐ ﺑﺎﻟﺎﺗﺮ،ﻣﻴA= 176;ﻮﺍﻧﺪ ﺍﻳﻦ ﻗﺪﺭﺕ ﺗﻮ&= #65183;ّﻪ ﻭ ﺩﺭﻳﺎﻓﺖ ﺍﻟ&= #65260;ﺎﻡ ﺑﻬﺘﺮ ﺭﺍ ﭘﻴﺪ&= #65165; ﮐﻨﺪ.ﺁﻧﮕﺎﻩ ﺗ&= #65212;ﻮﺭﺍﺕ ﺍﻭ ﺩﺭ ﺫﻫﻦ ﺑﻬ= ﺘﺮ ﻭﻧﻪ ﻓﻘﻂ ﺑﻴﺎ&= #65255;ﺎﺕ ﭘﺮ ﺣﮑﻤﺖ ﺩﺍﺭ&= #65193;، ﮐﻪ ﺍﺧﻠﺎﻕ ﻭ ﺭ= ﻓﺘﺎﺭ ﻭ ﮐﺮﺩﺍﺭ ﺍﻭ ﻧ= ﻴﺰ ﺑﻬﺘﺮ ﺍﺳﺖ.ﻭﻟ&= #65196;ﺍ ﺍﻧﺪﻳشه ﻮﭘﻨA= 194;ﺍﺭﻫﺎی اﻭ،ﺍﺯ ﺳﻄﺢ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ،ﻭ ﻳﺎ ﺣ&#= 65194;ّ ﺃﻗﻞ ﺍﺯ ﻣﻘﺎﻡ = ﻋﻘﻠﻰ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﮐﻨﻮﻧﻰ ﺍﻧﺴﺎ&#= 65253; ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭﺩﺭﻳﺎﻓﺖ ﻣﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺩﺭﺳﻠ&#= 65262;ﻙ ﺍﻟﻬی ﻤﺪﺭﻙ ﻓ&#= 65166;ﺭﻍ ﺍﻟﺘﺤﺼﻴﻠﻰ ﻫ&#= 65198;ﻳﻚ ﺍﺯ ﻣﺮﺍﺣﻞ ﻫﻔ&= #65176;ﮕﺎﻧﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺳ&= #65166;ﻟﻚ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﺍﮔﺮ ﺑﻄﺮﻳﻘﺖ ﻭﻟﺎ&#= 65267;ت ﻤﺤﻤﺪﻯ ﻭﻭﻟی= 617; اﻟﻬﻰ ﻣﺤﻤﺪﻯ &#= 65175;ﻮﺳّﻞ ﻭﺗﻌﻠﻴﻢ ﮔﺮﻓ&#= 1578;ه ﺒﺎﺷﺪ. ﺍﻟﺒﺘﻪ = ﻟﺰﻭﻣﻰ ﻧﺪﺍﺭﺩ،ﮐﻪ ﻭ= 5247;ﻰ ﺍﻟﻬﻰ ﻣﺤﻤﺪﻯ &= #65193;ﺭ ﺟﺎﻣﻌﻪ ﺍﺳﻠﺎ&#= 65251;ﻰ ﺑﺎﺷﺪ.ﻭﺷﺎﻳﺪ &= #65187;ﺘﻰ ﺩﺭ ﺟﺎﻣﻪ ﺑﻰ ﺩ= ﻳﻦ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﺘﻌﻠﻖ &= #65169;ﻬﻤﻪ ﺍﻧﺒﻴﺎﻯ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﻫﺴﺘﻨ&#= 65194;.ﻭﻟﻰ ﺗﺎﺑﻊ ﻫﻴﭻ ﻳﻚ = ﺍﺯ ﺍﺩﻳﺎﻥ ﺭﺳﻤﻰ &= #65261;ﻣﺬﺍﻫﺐ ﺍﺳﻤﻰ ﻭ ﻗﺸﺮﻯ = ﺁﻥ ﺃﻧﺒﻴﺎ ﻧﻤﻴﺒ&#= 65166;ﺷﻨﺪ. ﮔﺮﭼﻪ ﺍﻳﻦ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ،ﻗﺒﻞ ﺍ= 5199; ﺳﻠﻮﻙ ﻋﻀﻮ ﻳﮑ&= #65264; ﺍﺯ ﺟﺎﻣﻌﻪ ﻫﺎ&= #65263; ﺩﻳﻨﻰ ﻗﺸﺮﻯ ﻭ&= #65251;ﺬﺍﻫﺐ ﺁﻥ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;.ﮐﻪ ﺗﻮﺑﻪ ﺳﺎﻟﻚ ﻋ&= #65252;ﻠﺎ ﺗﺮﻙ ﺍﻳﻦ ﺩﻳﺎ&= #65255;ﺘﻬﺎﻯ ﺍﺳﻤﻰﻭﻣﺬﺍﻫ= 5168; ﻗﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﺑﻠﮑﻪ ﺗﺎﺑﻊ ﻳﮑﻰ ﺍﺯ = ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺍﻭﻟ&#= 65264;ﺍﻟﻌﺰﻣﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ ﺁﺩﻡ ﻳﺎ ﮐﻴﻮﻣ&= #65198;ث ﻭ ﻧﻮﺡ ﻳﺎ ﻣﻴﺘ= ﺮﺍ،ﻭ ﺑﻮﺩﺍ ﻭﺯﺭﺩﺷ&#= 65174; ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤ&#= 65194;،ﮐﻪ ﻫﺮﻳﻚ ﺑﺘﺮﺗﻴ&#= 65168; ﺑﻴﻚ ﺷﻬﻮﺩ ﺑﺎ&= #65247;ﺎﺗﺮ ﻭ ﺗﺠﻠّﻰ ﺍﻟﻬ&#= 1740; ﺘﺮ ﺭﺳﻴﺪه اﻧ= 5194; ﻭﺳﺎﻟﮑﺎﻥ ﻃﺮ&#= 65267;ﻘﺘﻬﺎﻯ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﭘ&= #65260;ﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﺮﺳﺎﻧﻨﺪ.ﻭ &= #65165;ﻭﻟﻴﺎﻯ ﻣﺤﻤﺪﻯ،ﺑﺨﺼA= 262;ﺹ ﺩﺭ ﻋﺎﺭﻓﺎﻥ ﺍ&= #65267;ﺮﺍﻧﻰ،ﺳﺎﻟʄ= 01;ﺎﻥ ﺧﻮﺩﺭﺍ ﺑﺸﻬﻮ&#= 65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65268;ﺰ ﻣﻴﺮﺳﺎﻧﻨﺪ ﺍ&#= 64404;ﺮ ﺳﺎﻟﻚ ﻣﺴﺘﻌﺪ &= #65261; ﻋﺎﻣﻞ ﻭﮐﺴﺐ ﺭ&= #65215;ﺎﻳﺖ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﺣ= ﺪّ ﮐﻔﺎﻳﺖ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﭘﺶ ﺑﺎ ﺗ= ;ﺰﮐﻴﻪ ﻧﻔس ﻭﻧﺎﺧﻮﺩ= 5153;ﮔﺎﻩ ﻭ ﺁﻟﻮﺩﻩ ﺑﺸﺮ&= #65263;، ﻭ ﻳﺎ ﺗﺨﻠﻴﻪ ﺻ= ﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ ،ﻭﺣ= 5176;ﻰ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻇﺎﻫﺮﺍ ﻧﻴﮑﻮ&#= 65263; ﺧﻮﺩ،ﻣﻮﻓﻖ ﺑ= 5176;ﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺟﺪﻳﺪ &= #65261;ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺑﺘﻌﻠﻴ&#= 65250; ﭘﻴﺮ ﻳﺎ ﺍﻟﻬﺎ&= #65251;ﺎت اﻟﻬﻰ ﻣﻴﺮﺳﺪ.&#= 65153;ﻧﮕﺎﻩ ﺗﺠﻠّﻴﺎﺕ ﺷﻬ= 5262;ﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺑﺘ&#= 65198;ﺗﻴﺐ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ.&= #65261; ﺷﺎﻳﺪ ﺩﺭ ﻫﻔﺖ = ﺳﺎﻝ ﻳﺎ ﮐﻤﺘﺮ ﻭﺑﻴ&= #65208;ﺘﺮ ﻃﻮﻝ ﺑﮑﺸﺪ.ﻭﺳ&= #65166;ﻟﻚ ﺗﻨﻬﺎ ﺩﻩ ﺩﺭ ﺻ= ﺪ ﻋﻤﺮ ﺑﺸﺮﻯ،ﻭ= 4400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺮﺍﻯ ﺗﮑﻤﻴﻞ &= #65175;ﺤﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻣﻔﻴﺪ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺭﺍ ﻣﺼﺮﻑ ﻣﻴﮑ&= #65256;ﺪ ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ ﺳﺎﻟﻚ ﺑﺎﻫﺮ ﻣ&= #65240;ﺎﻡ ﭘﻴﺸﺮﻓﺖ ﺧﻮﺩ &= #65169;ﺴﻮﻯ ﺧﺪﺍ،ﺧﺪﺍﻭﻧA= 194; ﻧﻴﺰ ﺩﻩ ﻗﺪﻡ ﺟ= ﻠﻮ ﻣﻴﺂﻳﺪ.ﻭ ﻟﺬﺍ = ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;،ﺑﻘﻴّﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩﺭﺍ ﻣﻌﺼﻮ&#= 65251;ﺎﻧﻪ ﻫﺮﻃﻮﺭ ﮐﻪ ﺑﺨ&= #65262;ﺍﻫﺪ ﺑﺪﻭﻥ ﺣﺴﺎﺏ ﻭ&= #65251;ﺤﺎﺳﺒﻪ ﺑﻌﺪﻯ ﺍﻟﻬﻰ ﻣ&= #65212;ﺮﻑ ﻣﻴﻨﻤﺎﻳﺪ.ﮔﺮ&#= 64380;ﻪ ﻫﺮﮐس ﻗﺒﻞ ﺍﺯ &= #65175;ﻮﺑﻪ ﺳﻠﻮکی ﻮﺗﻮﻓA= 268;ﻖﻧﺠﺎﺕ ﻗﺴﻤتی اﺯ ﮐﺮA= 165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 65197;ﺍ ﺍﺗﻠﺎﻑ ﻭ ﺍﺳﺮ&= #65165;ﻑ ﮐﺮﺩﻩ ﺍﺳ= ;ﺖ.ﻭﻟﺬﺍ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺍ&= #65261; ﻧﻴﺰ ﺩﺭﺍﺯﺗﺮ &= #65261; ﺳﺨت ﺘﺮﺧﻮﺍﻫ= 5194; ﺑﻮﺩ ﻭﺗﻨﻬﺎ ﺑ&= #65166; ﺻﺒﺮ ﺩﺭ ﺑﻠﺎﻳ&= #65166;ﻯ ﺳﻠﻮﮐﻰ ﻭ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﭘﺮﻣﺤﻨﺖ ﺍﻟﻬ&#= 65264; ﺧﺎﺹ ﺳﺎﻟﻚ،ﻣ= 5268;ﺘﻮﺍﻧﺪ ﺟﺒﺮﺍﻥ ﺍﺳﺮﺍ&#= 65233; ﮐﺎﺭﻯ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﮔﺬﺷ&#= 1578;ه ﺨﻮﺩﺭﺍ ﺑﻨﻤﺎ&#= 65267;ﺪ.ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰﻭﺣﺘﻰ ﺳﺎﻟﮑﺎﻥ ﺁﻧﻬ&#= 65166;،ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﺷﻬ&= #65262;ﺩﻯ ﺑﻴﻚ ﺳﻄﺢ ﺑﺎﻟ&= #65166;ﺗﺮ ﻭ ﺣﻘﻴﻘﻰ ﺗﺮ ﺍ= ﺯ </spa= n>ﺗﺼﻮﺭﺍت ﺬ᥽= 9;نی ﻣﻴﺮﺳﻨﺪ. ﻭﺍﺻ&= #65262;ﻝ ﻓﮑﺮﻯ ﻭ ﻧﻴﮑﻮ = ﻭ ﺟﺎﻟﺐ ﺗﺮ ﺩﺍﺭ&= #65193;.ﻭﺩﺭ ﻧﺘﻴﺠﻪ ﺩﺭﻳﺎ&#= 65235;ﺘﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﻭ ﻓﮑ&= #65198;ﻯ ﺧﻮﺩﺭﺍ،ﮐﻪ ﻭ= 5187;ﻰ ﺍﻟﻬﻰ ﻭ ﺣﺘﻰ ﺑ= ﺮﺍﻯ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻫﺴﺖ،ﺍﺯﺳﻄﺢ = 5169;ﺎﻟﺎﺗﺮﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261;ﻧﻴﺰﺍﺧﻠﺎﻕ ﻭﺭﻓﺘﺎﺭ ﻭ ﮔﻔ&= #65176;ﺎﺭ ﻭﮐﺮﺩﺍﺭ ﺍﻧﺴ&#= 65166;ﻧﻰ ﺑﺮﺗﺮ ﺍﺯ ﺍﺧﻠ&= #65166;ﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺷﺖ.ﻭﺑﺎ ﺍﻳﻦ ﺭﻓﺘﺎﺭﻫ&#= 65166; ﻭﮔﻔﺘﺎﺭﻫﺎ ﺍ&#= 65203;ﺖ،ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﺧ&= #65170;ﺮ ﺍﺯ ﻋﻘﻞ ﺑﺮﺗﺮ = ﺁﻧﻬﺎ ﺷﺪ. ﻭﺍﻟّﺎ ﻋﻘ&= #65246; ﻏﻴﺮ ﺍﺯ ﻋﻠﻢ ﻭ= ﺩﺍﻧﺶ ﻭ ﺁﮔﺎﻫﻰ ﻫﺎﻯ = ﻣﺎﺩﻯ ﺑﺸﺮﻯﺍﺳﺖ.ﻭ ﻋ&= #65240;ﻞ ﻗﺪﺭﺗﻰ ﺑﺮﺍﻯ &= #65193;ﺭﻳﺎﻓﺖ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺟ= ﺎﻳﮕﺎﻩ ﺁﻥ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺍﺳﺖ.ﻭ ﻳﺎ ﺩﺭ ﻏ= ;ﻴﺮ ﺳﺎﻟﮑﺎن ﺪﺭ ﻧ&#= 65166;ﺧﻮﺩﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ ﺁﻧﻬﺎ &= #65165;ﺳﺖ.ﻭ ﻟﺬﺍ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺁﻧﻬﺎ،ﮐﻪ ﺍﺻ= 5166;ﻟﺖ ﺩﺍﺭﻧﺪ ﺑﺨﺎﻃ&#= 65198; ﺁﻟﻮﺩﮔی هاﻯ A= 197;ﻭﺍﻧﻰ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ= ﻋﻘﻴﺪه ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫ&#= 65166; ﻭ ﻋﺎﺩﺍﺕ ﻓﺎﺳ&= #65194;،ﺗﻮﺍﻥ ﺗﺼﻮﺭﻭﺩﺭﻳﺎ= 5235;ﺘﻬﺎﻯ ﺩﺭﺳتی ﺮﺍ ﻧﺪ= 5165;ﺭﺩ.ﭘس ﺑﻴﺎﻧﺎﺕ ﻭ ﺗﻨ&= #65200;ﻳﻞ ﺯﺑﺎﻧﻰ ﻭ ﻋﻤﻠ&= #65264; ﻭﺭﻓﺘﺎﺭﻳﺁﻧ= 5166;ن ﻨﻴﺰ ﻧﺎﺭﺳﺎ ﭘ&= #65198; ﺧﻄﺎ ﻭ ﺍﺷﺘﺒﺎ&= #65257; ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺩ&= #65197; ﺍﻭﺝ ﻓﺴﺎﺩ ﺭﻭ&= #65165;ﻥ،ﺗﻤﺎﻡ ﺑﻴﺎﻧﺎﺕ ﺑﺎﻃ&#= 65246;،ﻭﺗﻤﺎﻡ ﺭﻓﺘﺎﺭﻫﺎ ﻭﺣ&#= 65208;ﻴﺎﻧﻪ ﺍﺳﺖ. ﻭﻟﻮ ﺑﻨﺎ= ﻡ ﺧﺪﺍ ﻭﺩﻳﻦ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﻫ= ﻤﻪ ﺍﺩﻳﺎﻥ ﺍﺳﻤﻰ &= #65261; ﺭﺳﻤﻰ ﻭ ﻣﺬﺍﻫ&= #65168; ﻗﺸﺮﻯ ﺍﻳﻦ ﺟﻨ&= #65262;ﻥ ﻭﻭﺳﻮﺍس ﻭﺗﻮ= 5187;ّﺶ ﺩﻳﻨﻰ ﺑﻨﺎﻡ ﺧ&= #65194;ﺍ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ.= <o:p></o:p> = 5227;ﻤﻠﻴﺎﺕ ﺫﻫﻨﻰ ﻣﻨﺎﺳﺐ &= #65235;ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺮ&= #64400;س ﺍﮔﺮ ﺩﺭ ﺣﺪّ ﻋ&= #65240;ﻞ ﻧﻮﺭﻣﺎﻝ ﺑﺪﺍ&#= 65255;ﻴﻢ. ﻣﺎﻧﻨﺪ ﺗﺠﺮﻳ&#= 65194; ﺍﺯ ﻣﺎﺩﻩ ﺩﺭ ﻣ= ﻌﻨﻮﻳﺎﺕ،ﭼﻪ ﺭﺳﺪ ﺑﺘﺠﺮﻳﺪ &= #65165;ﺯ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻭ ﺗﺰﮐﻴﻪ ﺳﺎﻟ&= #64401;ﺎﻥ، ﻭﺻﺪﻭﺭ ﺍﺣﮑﺎ&#= 65249; ﺫﻫﻨﻰ ﻭﺗﺼﻤﻴ&#= 65250; ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﻣ&= #65256;ﻄﻘﻰ ﻭ ﻧﻈﺎﻳﺮ ﺁﻥ،&#= 65165;ﺳﺎﺳﺎ ﺑﺮ ﺩﺭﺟﻪ ﺗﻮﺟ&= #1617;ﻪ ﻭﺗﻤﺮﮐﺰ ﻭ ﺩﻗ&= #1617;ﺖ ﺑﺴﺘﮕﻰ ﺩﺍﺭﺩ.&= #65169;ﺨﺼﻮﺹ ﻭﻗﺘﻰ ﻫﺪﻓﻰ ﺩ&= #65197; ﮐﺎﺭ ﺑﺎﺷﺪ.ﭼﻪ = ﻫﺪﻑ ﺍﮐﺘﺸﺎﻓﻰ ﻭ ﺍ&= #65191;ﺘﺮﺍﻋﻰ،ﻭ ﻳﺎ ﻫﺪﻑ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺣﻰ،ﻭﮐﺴﺐ = 5153;ﻳﻨﺪﻩ ﻫﺎﻯ ﺑﻬﺘﺮ ﺍﺯ = ﻧﻮﻉ ﺑﺸﺮﻯ. ﻟﺬﺍ ﻣﺴ= ﺄﻟﻪ ﻭﺣﺪﺕ ﺫﺍﺕ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ، ﻭ ﻓﻄﺮ&#= 65173; ﺻﻴﺮﻭﺭﺕ ﻭ ﺷﺪ&= #65253; ﺑﻬﺘﺮ،ﺩﺭ ﺍﻳ= 5254; ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264; ﺁﺷﮑﺎﺭ ﻣﻴﺸﻮ&#= 65193;.ﮐﻪ ﭼﻪ ﻗﺪﺭ ﺩﺭﺳﺖ = ﻋﻤﻞ ﻣﻴﺸﻮﺩ،ﻭ ﻳﺎ &#= 64380;ﻘﺪﺭ ﭘﻴﺸﺮﻓﺖ ﺑﻬﻤ&#= 65198;ﺍﻩ ﺩﺍﺭﺩ.ﻭ ﻣﺤﺼﻮ&= #65245; ﺟﺪﻳﺪ ﭼﻨﻴﻦ ﺷ&= #65194;ﻧﻰ ﺩﺭ ﺗﻔﺴﻴﺮ ﺍﺣ&= #65262;ﺍﻝ ﻭﻭﺿﻌﻴّﺖ ﺫﻫ= 5256;ﻰ ﻭﺭﻭﺍﻧﻰ ﺷﺨﺼ&#= 65264; ﭼﻴﺴﺖ. ﻣﻴﺘﻮﺍ&= #65253; ﮔﻔﺖ ﺗﻤﺎﻡ ﻋﻤ&= #65248;ﻴﺎﺕ ﺫﻫﻨﻰ،ﺍﺯ ﻣﺒ= 5194;ﺃ ﺗﻮﺟّﻪ ﻭ ﺍﻧﺘ&#= 65170;ﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﮐ&= #65166;ﺭﻯ ﻋﻘﻠﻰ ﮐﺎﻣﻠﺎ&#= 65253;،ﻭﻳﺎ ﮐﺎﺭ ﺭﻭﺍﻥ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ.ﺭﺍﻩ ﺭﺳﻴ&= #65194;ن ﻤﺒﺪﺃ ﻭﻣﺒﻨﺎ&#= 65263; ﮐﺎﺭ ﺗﻮﺟّﻪ ﻭ&#= 65175;ﻤﺮﮐﺰ ﺍﻧﺴﺎﻥ،ﻭﺩﺭ = 5203;ﺮﺍﺳﺮ ﺩﻭﺭﻩ ﺳﻠﻮﻙ،= 5175;ﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﻭﺍﺳﻄ&#= 65258; ﺍﻟﻬﻰ ﺧﻮﺩ،ﭘ= 5268;ﺮ ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓ&#= 65264; ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﻳ= ﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65165;ﻟﻬﻰ ﺑﻌﺪﻯ.ﻭﻓﻠﺎﺳ&#= 1601;ه ﺮﻭﺍﻧﺸﻨﺎﺳﻰ= 5251;ﺎﺩه گرﺍ ﺑﺮﺍی ﺪﺭA= 241; ﺟﺒﺮﺫﺍﺗﻰ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ،ﺑﺨﺼA= 262;ص ﺒﻴﻤﺎﺭﺍن ﺮﻭ= 5165;ﻧﻰ ﺧﻮﺩ،ﺑﺴاه ﺒʋ= 66;ﻳﻨﮑﻪ ﺑﺮﺭﺳﻰ ﮐﻨﻨﺪ&#= 65257;،ﺑﺮﺍﻯ ﻧﻔس ﻭﺭﻭﺍﻥ،@= 380;ﻪ ﺭﻭﺷﻰ ﺭﺍ ﺩﻧﺒ&= #65166;ﻝ ﻣﻴﮑﻨﺪ. ﻭ ﺭﻭﺷ= ﻬﺎﻯ ﻋﻠﻤﻰ ﻳﺎ ﺭﻭﺵ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ.ﮐﻪ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﭘﺰ&= #65207;ﻚ ﺭﻭﺍﻧﻰ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﮐ&= #65258; ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺳ= ﻄﺢ ﻧﻮﺭﻣﺎﻝ ﻭ ﺳﺎ&= #65247;ﻢ ﻭ ﻋﺎﻗﻞ،ﺑﺴﻄ= 5186; ﺍﻳﺪﺁﻝ ﺍﻟﻬﻰ &= #65251;ﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198; ﺩﺭ ﺷﻬﻮﺩ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﻣﻴﺒﺮﻧﺪ.ﮐﻪ ﺑ&= #65228;ﻘﻞ ﮐﻠّﻰ ﺍﻟﻬﻰ ﻭ &= #65165;ﻟﻬﺎﻣﺎﺕ ﻧﺎﺏ ﺍﻟﻬﻰ ﻣﻴ&= #65198;ﺳﻨﺪ.ﻭﻟﻰ ﭘﺰﺷﮑﺎﻥ ﺭﻭﺍ&#= 65253; ﺩﺭﻣﺎﻥ،ﺭﻭﺷA= 260;ﺎﻯ ﻣﺘﻔﺎﻭﺕ ﺩﺍﺭ&#= 65255;ﺪ.ﺑﺮﺧﻰ ﺭﻭﺷﻬﺎ ﻣﺎﺩﻯ &= #65193;ﺍﺭﻧﺪ، ﻭﺑﺮﺧﻰ ﺭﻭﺷﻬ&#= 65166;ﻯ ﺩﻳﮕﺮ.ﻭﻟﻰ ﭘﺰ&= #65207;ﮑﺎﻥ ﺑﺒﺮﺧﻰ ﻋﻠﻞ ﺑ&= #65268;ﻤﺎﺭﻯ ﻣﺤﺪﻭﺩﻯ، ﺍﺣ= 5176;ﻤﺎﻟﺎ ﻣﻮﻓﻖ ﻣﻴﺸﻮﻧ&#= 65194;. ﮐﻪ ﺑﺎﺯﻫﻢ ﺿﻌ&= #65268;ﻒ ﻭﻣﻮﻗّﺖ ﺍﺳﺖ.&#= 65261; ﺑﻴﻤﺎﺭ ﮐﻤﻰ ﺩ&= #65197; ﺻﻔﺎﺕ ﻭﺣﺮﮐﺎ&#= 65173; ﻧﺎ ﻣﻄﻠﻮﺏ ﺧﻮ&= #65193;،ﺑﺎ ﮐﻤﻚ ﺩﺍﺭﻭﻫﺎ&#= 65263; ﻣﺨﺪﺭ،ﻭ ﺻﺤﺒ= 5176;ﻬﺎﻯ ﻣﻨﺎﺳب ﭙﺰﺷﻚ &#= 65153;ﺭﺍﻡ ﻣﻴﺸﻮﺩ، ﻭﻟﻰ &#= 65251;ﺪﺍﻡ ﺑﺎﻳﺪ ﺯﻳﺮ ﻧﻈ&= #65198; ﭘﺰﺷﻚ ﺑﺎﺷﺪ. ﻭ= ﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺗﺎ ﺷ&= #65260;ﻮﺩ ﻧﻬﺎﺋﻰ ﺯﻳﺮ ﻧ&= #65224;ﺮ ﭘﻴﺮ ﺍﻟﻬﻰ ﻫﺴ&= #65176;ﻨﺪ.ﻭﻟﻰ ﻋﺸﻖ ﻭﻫﻤّﺖ ﻭ &= #64344;ﻴﮕﻴﺮﻯ ﺳﺎﻟﻚ،ﮐﻤﻚ ﺑ= 5200;ﺭﮔﻴﺒﺮﺍﻯ ﻧﺠﺎﺕ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﭘﻴﺮ ﺗﻨﻬﺎ ﺗ= ﺠﺎﺭﺏ ﺷﺨﺼﻰ ﺧﻮﺩ ﺭﺍ = ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣﻄﺮﺡ ﻣ&= #65268;ﮑﻨﺪ.ﻭﻫﻤﭽﻨ= 5166;ﻥ ﺑﺎﺿﺮﻭﺭت اﻃA= 166;ﻋت ﺴﺎﻟﻚ،ﺑﺎﺯ ﺳ= 5166;ﻟک اﺧﺘﻴﺎﺭ ﺁﺯﺍ= 5193; ﺩﺍﺭﺩ، که ﭽﻪ = 5193;ﺭﺟﻪ ﺍﻃﺎﻋﺖ ﺑﺎﺷﺪ &= #65261;ﺑﺎﻭﺭ ﮐﻨﺪ ﻭ ﺻﺒﻮﺭﻯ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﻭ ﺍﻟّﺎ &= #64344;ﻴﺮﻣﻌﺠﺰﻩ ﺁﺳﺎ ﺳﺎﻟﻚ ﺭﺍ = ﻧﺠﺎت ﻨﻤﻴﺪﻫﺪ.ﻟﺬﺍ&#= 65203;ﺎﻟﻚ ﺑﺒﺮﺧﻰ ﺍﺯ ﺩﺭ&= #65183;ﺎت ﻨﺠﺎﺕ ﻣﻴﺮﺳﻨ&#= 65194; ﭘﺰﺷﮑﺎﻥ ﺳﻌﻰ &= #65191;ﻮﺩ ﺭﺍ ﻣﻴﮑﻨﻨﺪ،= 5165;ﮔﺮ ﺑﻴﻤﺎﺭ ﻧﻴﺰ ﻫ&= #65252;ﮑﺎﺭﻯ ﺑﺎ ﻃﺒﻴﺐ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ ﻭﻟﻰ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻋﻠﺎﻭﻩ &= #65169;ﺮ ﺗﺠﺮﺑﻪ ﻭﻣﺮﺍ&#= 65239;ﺒﻪ ﺧﻮﺩ ﺍﺯ ﺍﺣﻮﺍ&= #65245; </spa= n>ﺳﺎﻟﻚ،ﺑﺨﺼ= ;ﻮﺹ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﺑﻴﺸﺘﺮ ﺍ&= #65203;ﺘﻔﺎﺩﻩ ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ &= #65169;ﺎﺯﻫﻢ ﺍﮔﺮ ﻫﻤﮑﺎﺭﻯ &= #65261; ﺍﻃﺎﻋﺖ ﻭ ﻋﺸﻖ = ﺳﺎﻟﻚ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #65165;ﺳﺖ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺍﺯ ﻫﺮ ﭼﻬﺎﺭ ﺻ= ﺪ ﻫﺰﺍﺭ ﺳﺎﻟﻚ،= 5169;ﺎ ﺗﻤﺎﻡ ﺩﻗّﺖ ﺩ&#= 65203;ﺘﻮﺭﺍﺕ ﻭﻟﺎﻳﺖ ﺧﻮﺩﺭ&#= 65165; ﺍﺟﺮﺍ ﮐﻨﻨﺪ،= 5267;ﮑی ﺒﻨﻬﺎﻳﺖ ﻣﻴﺮ&#= 65203;ﺪ. ﮔﺮﭼﻪ ﺑﻘﻴّﻪ &#= 65169;ﻤﺮﺍﺗﺒﻰ ﺍﺯ ﻧﺠﺎﺕ،ﻭﺷ= 5166;ﻳﺪ ﻫﻢ ﺑﺮﺧﻰ ﺑﺘﺮ&= #65241; ﺻﻠﺎﺕ ﻭ ﺍﺭﺗﺒ&= #65166;ﻁ ﻭ ﺣﺘﻰ ﻧﻔﺎﻕ ﻭ= ﭘﻴﻤﺎﻥ ﺷﮑﻨﻰ ﻣﻴﺮﺳﻨ&#= 65194; .<o:p></o:p> = 5227;ﻘﻴﺪﻩ ﻓﻠﺴﻔﻰ ﭘﺰﺷﻚ &= #65193;ﺭ ﺑﺎﺭﻩ ﺭﻭﺍﻥ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺡ ﺑﺴﻴﺎﺭ ﻣ&= #1572;ثّز ﺩﺭ ﮔﻔﺘﺎﺭﻫﺎ &= #65261; ﭘﻴﺸﻨﻬﺎﺩﺍﺕ &#= 65227;ﻠﺎﺟﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﭘﺰﺷﮑﺎﻥ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺭﺍ ﺩﻳﺪه اﻡ،@= 400;ﻪ ﺣﺘﻰ ﺑﻨﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺑﺎ ﻧﻔس ﺣﻴﻮﺍ&#= 65255;ﻰ ﺍﻧﺴﺎﻥ،ﮐﻪ ﻓ= 5198;ﻭﻳﺪ ﺩﺭ ﻏﺮﺏ ﮐﺎﺷﻒ = ﺁﻥ ﺑﻮﺩ،ﺍﻋﺘﻤﺎA= 193; ﻧﺪﺍﺭﻧﺪ.ﻭﮐﺎ&#= 65251;ﻠﺎ ﺗﻦ ﻭﺫﻫﻦ ﻭ ﺍﺣ= ﻮﺍﻝ ﺑﻴﻤﺎﺭ ﺭﺍ ﻣﺎ&= #65193;ﻯ ﻣﻴﺪﺍﻧﻨﺪ ﻫﻨ&#= 65262;ﺯ ﭘﺰﺷﮑﺎنی هستند ﮐﻪ ﺗﺼ᥾= 2;ﺭ ﺩﺍﺭﻧﺪ،ﻓﮑﺮ = 5165;ﻧﺴﺎﻥ ﺗﺮﺷّﺢ ﻣﺎﺩﻩ &#= 65193;ﺭ ﻣﻐﺰ ﺍﺳﺖ ﻫﻤﺎ&= #65253; ﮔﻮﻧﻪ ﮐﻪ ﻣﺎﺭ&= #64400;ﺴﻴﺴﺘﻬﺎ ﺁﻧﺮﺍ ﭼﻮﻥ ﺗﺮ&= #65207;ّﺢ ﺻﻔﺮﺍ ﺍﺯ ﮐﺒﺪ = ﻣﻴﺪﺍﻧﻨﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﺮﺷ&#= 1617;ﺢ ﻧﻴﺎﺯ ﺑﻮﺳﺎﺋ&#= 65246; ﺗﺮﺷّﺢ ﻭﻟﻮﻟ= 5258; ﻫﺎﻯ ﺗﺨﻠﻴﻪ ﺗ&= #65198;ﺷّﺢ،ﻭ ﻋﻀﻮﻯ ﻣﺸّﺨﺺ &#= 65193;ﺭ ﻣﻐﺰ ﺑﺎﻳﺪ ﺑﺎ&= #65207;ﺪ ﮐﻪ ﭼﻨﻴﻦ ﻧﻴﺴ&= #65174;.ﺣﺘﻰ ﺑﺮﺭﺳﻰ ﻣﻐﺰ ﺍ&= #65255;ﺸﺘﻦ ﭘس ﺍﺯ ﻣﺮﮔﺶ،= 4380;ﻴﺰ ﺑﺨﺼﻮﺻﻰ ﺩﺭ ﻣ&= #65232;ﺰ ﺍﻭﻧﺸﺎن ندﺍʋ= 93;.ﻭﺍﮐﻨﻮﻥ ﺍﻳﻦ ﻣﻐﺰ ﺩﺭ ﻇ= ﺮﻑ ﺍﻟﮑﻞ ﺩﺭ ﺩﺍﻧ&= #65208;ﮕﺎﻫﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ،= 4400;ﻪ ﺩﺧﺘﺮﺵ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ ﺑﭙﻨﺠﺎﻩ ﻣﻴﻠ&#= 65268;ﻮﻥ ﺩﻭﻟﺎﺭ ﺑﻔﺮﻭ&#= 65207;ﺪ.<o:p></o:p> = 5165;ﺩﻋﺎﻯ ﺑﺮﺧﻰ ﻓﻠﺎﺳﻔ&#= 65258; ﻭ ﭘﺰﺷﮑﺎﻥ، ﺑ&#= 65198; ﺍﻳﻨﮑﻪ ﭼﻴﺰﻯ &= #65169;ﻨﺎﻡ ﺟﺒﺮ ﺫﺍﺗﻰ ﻭ ﺩ= ﺭﻭﻧﻰ ﻣﻴﮕﻮﻳﻨﺪ،ﮐA= 258; </spa= n>ﻣﺤﺮﻙ ﺍﻓﻌʋ= 66;ﻝ ﺍﻧﺴﺎﻧﻰ ﺑﺎﺷ&#= 65194;،ﺍﺭﺯﺵ ﭼﻨﺪﺍنی ﻨﺪﺍA= 197;ﺩ.ﺯﻳﺮﺍ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻫﻢ ﺟﺴﻤﻰ ﻧﻴﺴ&= #65174; ﮐﻪ ﻣﺎﻫﻴّﺘﻰ &#= 65251;ﺎﺩﻯ ﻭ ﺩﺍﺧﻞ ﺟﺴﻢ ﺑ= ﺎﺷﺪ. ﺑﻠﮑﻪ ﻣﺎﻫﻴّ= 5174; ﻭﻭﺟﻮﺩﻯ ﻣﺘﺎ&#= 65235;ﻴﺰﻳﻚ ﺃثیرﻯ ﺍﺯﻣﺎʌ= 59;ﻴّﺖ ﺗﺤﺖ ﺃﺗﻤﻰ ﻣﻴ&= #65170;ﺎﺷﺪ.که ﺪﺭ ﻭﺍﻗﻊ ﺗﻦ ﺍ= ﻧﺴﺎﻥ ﻏﺮﻕ ﺩﺭ ﺍﻳﻦ ﻣ= ﺤﻴﻂ ﺃثیرﻯ ﺍﺳﺖ.ﻭ = 5169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺭﻭA= 185; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65175;ﺎ ﻋﺮﺵ ﺭﺣﻤﺎن ﻤ&#= 65268;ﺮﺳﺪ.ﻭ ﻭﺳﻌﺖ ﺩﺍﺭﺩ.ﺍ&= #65247;ﺒﺘﻪ ﺍﻣﻮﺭ ﺭﻭﺣﻰ ﻭ = ﺍﻟﻬﻰ ﻭ ﻏﻴﺒﻰ، ﻫﻴﭻ &= #65267;ﻚ ﺍﺯ ﺻﻔﺎﺕ ﻣﺎﺩ&= #65263; ﺭﺍ ﻧﺪﺍﺭﻧﺪ.ﭼ&= #65262;ﻥ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65261; ﺻﻮﺭﺕ ﻭ ﺩﻳﮕﺮ = ﺻﻔﺎﺕ ﻣﺎﺩﻯ.ﭘس ﺑﺰﺭ&#= 1711;ی ﺮﻭﺡ ﻣﺎﺩﻯ ﻧﻴ&= #65204;ﺖ،ﺑﻠﮑﻪ ﻣﻌﻨﻮﻯ ﻭ ﺣﺘﻰ = ﻣﻴﻨﻮﻯ ﺍﺳﺖ.ﮐﻪ ﺷﺎﻫﺪ&= #65165;ﻥ ﻋﺮش رﺣﻤﺎﻥ ﺑ= 5194;ﺍﻥ ﺭﺳﻴﺪه اﻧﺪ.ﻭ= 5175;ﻦ ﻭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ= ﺁﻧﻬﺎ ﺩﺭ ﭼﻨﺎﻥ ﻣﺤﻴ&= #65218; ﻋﻈﻴﻢ ﺍثیری ʋ= 97;ﻭﺡ ﺍﻟﻘﺪس ﻗﺮﺍﺭ &#= 65193;ﺍﺭﻧﺪ.ﺍﻣﺎ ﺍﻋﺘﻘﺎﺩ ﭘﺰﺷ&#= 65242;.ﺑﺮﻭﺡ ﺍﻳﻦ ﻓﺎﻳﺪﻩ ﺭ= ﺍ ﺩﺍﺭﺩ،ﮐﻪ ﺑﻔ= 4401;ﺮ ﺩﮔﺮﮔﻮﻧﻰ ﺍﻳ&#= 65254; ﺫﺍت ﺒﺎﺷﺪ، ﺗ= 5166;ﺍﻧﺴﺎﻥ ﺍﺯ ﺟﺒﺮ ﻣﺎﺩﻯ = ﻭ ﺣﻴﻮﺍﻧﻰ ﻓﻄﺮ&#= 65173; ﺧﻮﺩ، ﺑﺠﺒﺮ ﺍ&#= 65247;ﻬﻰ ﺗﻦ ﺑﺪﻫﺪ ﻭﺧﻮ&= #65193;ﺭﺍ ﺍﻟﻬﻰ ﻧﻤﺎﻳﺪ.&= #65261;ﺍﻟّﺎ ﺧﻮﺩﺭﺍ ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴ&= #65262;ﺍﻧﻰ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263; ﻣﻴﮑﻨﺪ. ﺍﮐثر &#= 65197;ﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﺍﺯ &= #65255;ﻔس ﻭﺭﻭﺍﻥ ﺩﺭﻣﻔ&#= 65260;ﻮﻡ ﻋﻘﻞ ﻭﺗﺠﺮ= ;ﺑﻪ ﺷﺨﺺ ﻫﺮﮐس ﻳﮑ&#= 65264; ﻣﻴﺪﺍﻧﻨﺪ ﻭﻣ&#= 65228;ﺘﻘﺪﻧﺪ ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﻧ= ﻔس ﻭﺭﻭﺍﻥ ﺣﺮﻑ ﺁ&= #65191;ﺮ ﺭﺍ ﮐﺴﻰ ﻧﮕﻔﺘ&= #65258; ﺍﺳﺖ.ﻭ ﺗﺎ ﺃﺑﺪ= ﺣﺘﻰ ﺑﺮﺍﻯ ﻋﻘﻠﻰ ﻭ = ﻋﻠمی ﻤﺮﺍﺗﺐ ﻧﻔس ﺑ&#= 65208;ﺮﻯ ﻧﻴﺰ ﻧﺎﺷﻨﺎﺧ&#= 65176;ﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ&= #65165;ﺻﻮﻟﺎ در امور ﺫﺍﺗی= ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﻧﺒA= 166;ﻳﺪ ﻓﮑﺮ ﮐﺮﺩ.ﻳﻌﻨ&= #65264; ﺩﺭ ﻣﮑﺎﻧﻴﺰم &#= 65262;ﻃﺮزعمل ﺭﻭﺡ ﻧﺒﺎﻳﺪ ﺻ&= #65188;ﺒﺖ ﮐﺮﺩ.ﻭ ﺑﻘﻮﻝ ﻗ= ﺮﺁﻥ،ﻫﻨﻮﺯ </spa= n>ﺁﻥ ﻋﻠﻤﻰ ﺭA= 165; ﻧﺪﺍﺭﻳﺪ ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﺭ= ﻭﺡ ﭼﻴﺰﻯ ﺑﮕﻮﺋﻴ&#= 65194;. ﻭﻟﻰ ﻧﺰﺩ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﻋﻠﻢ ﻭ ﺁ= ﮔﺎﻫﻰ،ﻳﻌﻨﻰ ﺗﺠﺮﺑﻪﺷﺨﺺ ﻭ &= #65207;ﻬﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548; ﻭ ﺍﺑﻬﺎﻣﺎﺕ ﻣ&= #65194;ﺍﻡ ﺍﺯ ﻋﻮﺍﻟﻢ ﺭﻭ&= #65187;ﻰ ﻭ ﻣﺪﺑّﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ ﻣﻴﺸﻨﺎﺳ&#= 65256;ﺪ، ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﭼ&= #65268;ﺰﻯ ﺑﮕﻮﻳﻨﺪ.ﻭ ﺑﻘ&= #65262;ﻝ ﻗﺮﺁﻥ،ﺩﺭ ﺑﺎ= 5197;ﻩ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﻫ&= #65252;ﺎﻥ ﻣﺮﺍﺗب ﺮﻭﺣﻰ &#= 65261;ﺍﻟﻬﻰ </spa= n>ﺑﺎﻳﺪ ﺗﻮﺻʌ= 68;ف کرﺩ.ﮔﺮﭼﻪ ﻗﺮ= 5153;ﻥ ﺧﻮﺩ ﻫﺰﺍﺭ ﺻﻔ&= #65174; ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺑﺮﺷﻤﺮﺩﻩ ﺍﺳ&#= 65174;،ﻣﻴﮕﻮﻳﺪ ﺑﺮﻭﻳﺪ ﻭ ﺑﺒﻴ&= #65256;ﻴﺪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺧ&= #65262;ﺩﺭﺍ ﺑﺸﻤﺎ ﭼﮕﻮﻧﻪ &= #65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ،ﺁﻧﮕA= 166;ﻩ ﺗﻮﺻﻴﻒ ﺩﻳﺪﻧ&#= 65264; ﺧﻮﺩ ﮐﻨﻴﺪ. ﺍﻟ= ﺒﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺗ&= #65184;ﻠّﻴﺎﺕ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ &= #65261; ﺗﺠﻠّﻴﺎﺕ ﺑﺮ= 5175;ﺮ ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺩﺍﺭﻧﺪ.ﻭ ﻫﺮﮐ&= #1587; ﺍﺯ ﺁﺧﺮﻳﻦ ﺷﻬ&= #65262;ﺩ ﺧﻮﺩ ﻣﻴﺘﻮﺍﻧ&#= 65194;،ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﻳﺶ &= #65197;ﺍ ﺑﮕﻮﻳﺪ ﮐﻪ ﺑﻬ&= #65176;ﺮ ﺍﺳﺖ.ﭘس ﺍﺯ ﺷﻬ&= #65262;ﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ&#= 1548; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﭼﻴﺰﻯ ﺑﮕﻮﻳﻨ&#= 65194;.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺍﮔﺮﺍﺗﻔﺎﻗﺎ &#= 65191;ﻄﺎ ﮐﻨﺪ ﻭ ﺑﮕﻮﻳﺪ = ﺑﺎﺯ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺩﺭﺳﺖ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺩﺳ&= #65174; ﻭﺯﺑﺎﻥ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ&#= 1548;ﻭﻧﻪ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ ﻭ ﺁﻳﻨﺪﻩ</s= pan> &#= 65259;ﺎﻯ ﺩﻭﺭﺗﺮ.<o:p></o:p> = 5227;ﻘﻞ ﺑﺮﺍﻯ ﮐﺎﺭﺑﺮ&#= 65193; ﺩﺭ ﺷﻨﺎﺧﺖ ﺭﻭ&= #65165;ﻥ ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ.&= #65169;ﻠﮑﻪ ﺫﻫﻦ ﻭ ﺍﻣﮑﺎﻥ = ﺗﺼﻮﺭﺍﺕ ﺧﻮﺩ،ﺷﺎﻳﺪ ﺑ= 5252;ﻌﺎﻳﺐ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎه کمک کند.ﮔﺮﭼﻪ= ; ﺁﻧﺮﺍ ﻧﻴﺰ ﻋﻘﻞ ﺟﺰﺋ&= #65264; ﻭﻣﺎﺩﻯ ﻭ ﺑﺸﺮ&= #65263; ﻣﻴﺘﻮﺍﻥ ﻧﺎﻣ&#= 65268;ﺪ. ﺯﻳﺮﺍ ﮐﺮﺍﻣﺖ &= #65169;ﺎﻟﻔﻌﻞ ﺍﻟﻬﻰ ﻫﺮﮐس ﺩ&#= 65197; ﺗﻮﻟﺪ ﻧﻮﻋﻰ ﻓ&= #65228;ﻠﻰ ﺍﻭ ﺍﺳﺖ.ﻭ ﺍﻟّ&= #65166; ﻋﻘﻞ ﮐﻠّﻰ ﻭﺍ&#= 65247;ﻬﻰ ﮐﺎﻣﻠﺎﻥ</sp= an> &#= 65261; ﺑﺎﺯﮔﺸﺘﮕﺎ= 06; ﺒﺨﻠﻖ،ﺁﻧﻬﻢ = 5193;ﺭ ﻗﺪﺭﺕ ﺗﺼﻮﺭﺍ&#= 65173; ﻭ ﺍﺻﻮﻝ ﺍﻋﺘﻘ&= #65166;ﺩﻯ ﺍﻟﻬﻰ ﺧﻮﺩ،ﺑ= 5166; ﮐﻤﻚ ﻟﺤﻈﻪ ﺑﻠ&= #65188;ﻈﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ،ﺟﺎﻯ ﻧﺎﻡ ﻋﻘل اﻟﻬ= 5264; ﻳﺎ ﮐﻠی ﺮﺍ ﻣﻴ&= #64405;ﻴﺮﺩ.ﻭﻟﻰ ﺭﻓﺘﺎﺭ ﺫﻫﻨﻰ &= #65259;ﺮﮐس عاﺩﻯ،ﻭﺑﺮﺍ᥾= 3; ﻣﺘﺨﺼص ﻤﻌﺎﻟﺞ ﺃﻧﺪﻙ&#= 1548; ﻭ ﺑﺮﺍﻯ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﻋﻤﻴﻖ ﺗ&= #65198;،ﻣﺒﻴّﻦ ﺷﺄﻥ ﻭ ﻣﻘﺎﻡ ﻓ= ﻌﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮﮐس ﻣﻴﺒﺎﺷﺪ. ﻭ ﻧﻤ= ﻴﺘﻮﺍﻥ ﻋﻘﻞ ﺭﺍ ﺗﻘﻮﻳ&= #65174; ﮐﺮﺩ،ﮐﻪ ﻋﻠﻢ &#= 65251;ﻘﻴّﺪ ﻋﻘﻞ ﻧﻴﺴﺖ. ﮐﻪ= ﻋﻘﻞ ﺗﻨﻬﺎ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﻭ ﺗﻨﻬﺎ ﺩﺭ ﺳﻠ= ﻮﻙ ﺍﻟﻬﻰ ﺍﻣﮑﺎﻥ &= #65175;ﻘﻮﻳﺖ ﻋﻘﻞ ﻫﺴت ﭽﻮﻥ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺡ ﺗﻨﻬﺎ ﺩﺭ&= #65175;ﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺑﺘﺠ&= #65248;یه هاﻯ ﻫﺮﭼﻪ ﺑﻴ= 5208;ﺘﺮ ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍ&#= 1606; ﺮﺳﻴﺪ.ﻭ ﺷﺎﻳﺪ = ﻣﻘﺎﻡ ﺑﺸﺮﻯ ﻓﻌﻠﻰ که ﺒﻴﺸﺘﺮ ﺣﻴ= 5262;ﺍﻧﻰ ﺍﺳﺖ، ﺑﮑﻤﺎل = 575;ﻟﻬﻰ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺷﻬﻮ&= #65193; ﻗﺎﺋﻢ ﺍﺟ= ;ﺒﺎﺭﻯ، ﻭﺑﺮﺍﻯ ﺷﻬﻮﺩ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﺍﺿﺎف= 607; اﻯ ﺍﺯ ﺗﮑﺎﻣﻠ&#= 65166;ت اﺯﮔﻮﻧﻪ ﻧﻮﻉ &#= 65235;ﻮق ﺒﺸﺮﻯ ﺍﺳﺖ،ﻣ= 5268;ﺮﺳﺎﻧﺪ. ﻭ ﺧِﺒﺮﻩ ﺑﻮﺩ&#= 65253; ﻭ ﺗﺠﺮﺑﻪ ﺩﺍﺷ&= #65176;ﻦ ﺍﻧﺴﺎﻥ ﺩﺭ ﺯﻧ&= #65194;ﮔﻰ ﺑﺸﺮﻯ ﻗﺒﻞ ﺍﺯ = ﺳﻠﻮﻙ،ﺑﺎﺯ ﻫﻤﺎﻥ ﻋﻘﻞ ﺟﺰ&= #65163;ﻰ ﻭ ﺷﺄﻥ ﻣﻘﺎﻡ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ.ﺫﺍ&= #65173; ﺍﻧﺴﺎﻥ ﺩﺭﻭﻥ &= #65165;ﻧﺴﺎﻥ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5169;ﻴﺮﻭﻥ ﻭ ﺩﺭﻭﻥ ﺍﺯ ﺃﻧ= ﺪﺭﻭﻥ ﺍﻭ ﺍﺳﺖ.ﻳﻌﻨﻰ = ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻠﮑﻮﺗﻰ ﻭﺷﻬﻮﺩﻯ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﮐﻪ ﺑﺮﺍﻯ ﻣﺎﺩ&= #65257; ﭘﺮﺳﺘﺎﻥ ﮐﻪ ﺑ&= #65194;ﺍﻥ ﺑﺎﻭﺭﻯ ﻧﺪﺍﺭ&#= 65255;ﺪ،چه ﺮﺳﺪ ﮐﻪ ﺑﺪﺍن &= #65255;ﺨﻮﺍﻫﻨﺪ ﺑﺮﺳﻨﺪ. ﭼﻮﻥ ﺁ= ﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ&#= 1548;ﺧﻮﺩ ﻓﺎﺳﺪ ﻭ ﻏﻴﺮ ﺍ= ﻟﻬﻰ ﻭﻣﺸﺮﻙ،که ﻤʌ= 68;ﺨﻮﺍﻫﻨﺪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺍ&= #65247;ﻬﻰ ﮐﻨﻨﺪ.ﻭﻳﺎ ﭘﺰ&= #65207;ﮑﺎﻥ ﺭﻭﺍﻥ ﺩﺭﻣﺎﻥ&#= 1548;ﺧﻮﺩ ﺩﻭﭼﺎﺭ ﻋﻘﺪﻩ &= #65259;ﺎ ﻭ ﺑﺪﺭﺟﺎﺗﻰ ﺑ&= #65268;ﻤﺎﺭ ﺭﻭﺍنی هستند&= #1548; ﮐﻪ ﻫﻤﻪ ﺍﻧﺴﺎ&= #65255;ﻬﺎ ﻫﺴﺘﻨﺪ،ﻭ ﻣﻴ= 5192;ﻮﺍﻫﻨﺪ ﺑﻴﻤﺎﺭﺍﻥ ﺭﺍ &= #65207;ﻔﺎ ﺑﺪﻫﻨﺪ.ﭼﻮﻥ ﻧ&= #65166;ﺑﻴﻨﺎﺋﻰ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65255;ﺎﺑﻴﻨﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﻴ&= #65256;ﺎ ﻧﻤﺎﻳﺪ ﻭ ﮐﺎﺭ = ﺍﻳﻦ ﭘﺰﺷﮑﺎﻥ ﻋﮑس &#= 64400;ﺎﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺎ ﭼﻨﺪ ﺳﺎﻟﻚ = ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻗﺒ&= #65248;ﺎ ﺳﺎﻟﻢ ﻭﻧﻮﺭﻣ&#= 65166;ﻝ ﺑﻮﺩﻩ ﻭ ﻋﺎﻗﻞ = ﺩﺭ ﺣﺪّ ﻋﻘﻞ ﻟﻮّ= 5165;ﻣﻪ،ﻭﻗﺪﺭﺕ ﻣﻠﺎﻣت ﻮﻧﻘﺪ &#= 65261;ﻋﻴﺒﺠﻮﺋﻰ </spa= n>ﺍﺯ ﺧﻮﻳﺸﺘʌ= 54; ﻣﻴﺒﺎﺷﺪ. ﻣﺤﻘﻖ ﺩﻳﮕﺮﻯ &= #65193;ﺭ ﺑﺎﺭﻩ ﺫﻫﻦ ﮐﻪ = ﺁﻧﺮﺍ ﭼﻮﻥ ﻧﻔس ﻭﺭﻭ&#= 65165;ﻥ ﻣﻴﺨﻮﺍﻧﺪ،ﺩA= 261; ﻧﻈﺮﻳﻪ ﺩﺍﺭﺩ &= #65251;ﺮﮐﺰﻯ ﻭﺩﻳﮕﺮﻯ ﻟﺎﻣ&#= 65198;ﮐﺰﻯ.ﺩﺭﻧﻈﺮA= 267;ﻪ ﻣﺮﮐﺰﻯ ﺑﺮﺍﻯ &= #65195;ﻫﻦ ﻭﺣﺪﺗﻰ ﻗﺎﺋﻞ &= #65165;ﺳﺖ،ﮐﻪ ﻳﻚ ﭼﻴﺰ ﺑﻴﺸﺘ&= #65198; ﻧﻴﺴﺖ.ﻭﭼﻮﻥ ﺟ&= #65200;ئی ﻤﺴﺘﻘﻞ ﺍﺯ ﺑﺪ&= #65253; ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍ&#= 65255;ﺪ. ﻭﻟﻰ ﺩﺍﺭﺍﻯ ﺍ&= #65183;ﺰﺍﺋﻰ ﺍﺳﺖ،ﮐﻪ ﺷﺒﺎ= 5259;ﺖ ﺑﻬﻢ ﻧﺪﺍﺭﻧﺪ&#= 1548;ﻭﻟﻰ ﻣﺸﺘﺮﮐﺎ ﻋﻤﻞ &= #65251;ﻴﮑﻨﻨﺪ.ﻭ ﺁﻧﺮﺍ ﺣﻮﺍﺩث &#= 65195;ﻫﻦ ﻣﻴﺨﻮﺍﻧ&= #65194;.ﺍﻳﻦ ﻣﺤﻘق ﺤﻮﺍﺩث = 5195;ﻫﻨﻰ ﺭﺍ ﺑﺠﺎﻯ ﺍﺣﻮ&= #65165;ﻝ ﺍﻧﺴﺎﻧﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ.ﮐﻪ ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65259;ﺮ ﻓﮑﺮﻯ ﻭ ﻋﻘﻴﺪ&= #1607; ﻫﺎﻯ ﮐﻪ ﺑﺬﻫﻦ = ﻣﻴﺮﺳﺪ، ﻫﺮﮔﺎﻩ ﺑﻨﺤﻮ&#= 1740; ﻤﻴﺒﺎﺷﺪ.ﺗﺎ ﺷ&= #65198;ﺍﻳﻂ ﺣﺴﻰ ﻭﺧﺎﺭﺟﻰ چه ﺃثرﻯ ﮔﺬﺍʋ= 97;ﺩﻩ ﺑﺎﺷﻨﺪ.ﻭﻟﻰ ﺍ&= #65187;ﻮﺍﻝ ﻣﺮﺑﻮﻁ ﺑﺮﻭﺍ&#= 1606; ﻨﺎﺧﻮﺩﺁﮔﺎه = 575;ﺳﺖ. ﺍﻣﺎ ﺍﻳﻨﮑﻪ ﻫ&= #1605;ه اﻳﻦ ﺫﻫﻦ ﻳﺎ ﺭ&= #65261;ﺍﻥ ﭼﻮﻥ ﻳﻚ ﻭﺍﺣﺪ = ﻋﻤﻞ ﻣﻴﮑﻨﺪ.ﻭ ﻫﺮﮔ&= #65166;ﻩ ﺑﻨﺤﻮﻯ،ﺣﺎل®= 0; ﺒﺎﻧﺴﺎﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻫ= ﻤﺎﻥ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻣ&= #65188;ﺘﻮﻳﺎﺕ ﻳﺎ ﺻﻔﺎﺕ ﺭﻭﺍ&= #65253; ﺍﺳﺖ.ﻭﺗﻤﺎﻡ ﺑ&= #65194;ﻥ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻭ&= #65187;ﺪﺕ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻫ= ﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﻫﺴﺘ&= #65264; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ. ﻫﻤﻪ ﻋﻮﺍﻣﻞ ﻭ = ﺷﺮﺍﻳﻂ ﺁﻥ، ﻧﻘس ﺧﻮﺩ= 5197;ﺍ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺍﺭﺍﺋﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻭ ﺍﻳﻨﮑﻪ ﺍﻳﻦ<sp= an dir=3DLTR> </spa= n>ﺻﻔﺎﺕ ﺩﺭ ﭼA= 258; ﻋﻤﻘﻰ ﺭﻳﺸﻪ ﺩﺍﺭﻧﺪ &= #65261;ﻗﻮﻯ ﺗﺮﻫﺴﺘﻨﺪ.ﮔﺮ&#= 64380;ﻪ ﺍﻳﻦ ﺣﻮﺍﺩث ﺫ&#= 65259;ﻨی ﻮﺑﻬﺘﺮ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ ﺍﺣﻮﺍﻝ ﺭﻭﺍﻥ&#= 1548;ﺷﺒﺎﻫﺖ ﻭ ﺳﻨﺨﻴّﺖ ﺩﺭ &= #65251;ﺎﻫﻴّﺖ ﻧﺪﺍﺭﺩ.ﮐثرﺗA= 264; ﺍﻓﻘﻰ ﻧﻴﺴﺘﻨ&#= 65194;،ﮐﻪ ﻫﻤﻪ ﺩﺭ ﻳﻚ ﺳﻄ= ﺢ ﺫﺧﻴﺮﻩ ﺷﺪﻩ ﺭ&= #65261;ﺍﻥ ﺑﺎﺷﻨﺪ. ﺑﻠﮑﻪ = ﺭﺍﺑﻄﻪ ﺗﺪﺍﺧﻠﻰ ﺩﺍﺭ&#= 65255;ﺪ، ﮐﻪ ﻣثاﻝ ﻃﺒﻘ= 5166;ﺕ ﭘﻮﺳﺘﻪ ﻫﺎﻯ ﭘ&= #65268;ﺎﺯ ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺍ= ﻳﻦ ﺭﻭﺍﺑﻂ ﺩﺍﺧﻠ&#= 65264; ﺫﻫﻦ،ﺣﺎﻟﺎﺕ = 5195;ﻫﻦ ﺍﺳﺖ.ﺍﻳﻦ ﻣﺮﮐ&= #65200; ﻣﺴﺘﻘﻞ ﻭﻭﺍﺣ&#= 65194; ﻧﻔس ﻳﺎ ﮔﺎﻫﻰ &= #65227;ﻘﻞ ﻭ ﮔﺎﻫﻰ ﺭﻭﺍﻥ = ﻣﻴﮕﻮﻳﻨﺪ،ﻫA= 252;ﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺳﺖ،ﮐﻪ ﻣﺎ ﻣﻴﺨﻮﺍﻧﻴ&#= 65250;.ﻭ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﮔﺎﻫﻰ ﻣﻌﻨﻰ ﺭ&= #65261;ﺡ ﺣﻴﻮﺍﻧﻰ ﻳﺎ ﺟ&= #65166;ﻥ ﻭ ﺭﻭﺍﻥ ﻭ ﻧﺎﺧ= ﻮﺩﺁﮔﺎﻩ ﻣﻴﺪﻫﺪ.ﻭﻳﺎ ﺭ&= #65261;ﺡ ﺍﻟﻬﻰ ﺷﺪﻩ،ﮐ= 5258; ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65197;ﺳﻴﺪﻩ ﺑﺎﺷﺪ.ﻭ ﻟﺬﺍ ﺍ= ﻳﻦ ﻭﺍﺣﺪ ﺭﻭﺣﻰ، &#= 65251;ﺪﺍﻡ ﮐﻴﻔﻴّﺖ ﺁﻥ ﻋ&#= 65262;ﺽ ﻣﻴﺸﻮﺩ.ﻳﺎ ﺑﻬ&= #65176;ﺮ ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ = ﺻﺎﺣﺐ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮﻯ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﺗﺎ ﺑﺠﺎﺋﻰ که ﺸﺒ= 740;ه ﻤﺎﻫﻴّﺖ ﺭﻭﺍ= 5253; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺸﻮﺩ.ﻭ ﺍﻳﻦ = ﺗﻨﻬﺎ ﻗﺴﻤﺖ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ،ﮐﻪ ﭘس ﺍ= 5199; ﻣﺮﮒ ﺑﺎﻗﻰ ﻭﺯ&= #65255;ﺪﻩ ﺍﺳﺖ.ﻭ ﻣﺠﻤﻮع&#= 1607; اﻯ ﺍﺯﮐﺮﺍﻣﺎ= 5173; ﺑﺎﻟﻘﻮّﻩ ﮐﻪ &#= 65169;ﺎﻟﻔﻌﻞ ﺷﺪﻩ،ﻭ ﺭﻭﺡ ﺗ&#= 65262;ﻟﺪ ﺑﻌﺪﻯ ﺑﻬﺘﺮﻯ &= #65197;ﺍ ﺗﻘﺮﻳﺒﺎ</sp= an> &#= 65235;ﻮﺭﻯ ﻣﻴﺴﺎﺯﺩ. ﺯﻳﺮ&= #65165; ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺍﺳﺖ،ﮐﻪ ﻫﻤﻴ= 588;ه ﺪﻝ ﻳﺎ ﺫﻫﻦ ﺍﻧ= ﺴﺎﻥ ﺭﺍ ﻣﻴﺴﺎﺯﺩ. ﮐ= ﻪﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ،ﺃثر ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ = ﻣﻴﺪﻫﺪ.ﻟﺬﺍ ﮊﻧﻬﺎﻯ ﺑﺪﻥ ﺑ&= #65192;ﻮﺩﻯ ﺧﻮﺩ ﮐﺎﺭ ﺳﺎﺯ&= #65255;ﺪﮔﻰ ﺗﻦ ﻭ ﺣﻔﻆ ﺗﻦ ﺭ= ;ﺍ ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﻤ&= #65198; ﺑﻌﻬﺪﻩ ﺩﺍﺭﻧ&#= 65194;.ﻭﺍﻟّﺎ ﮊﻧﻬﺎﻯ ﺑﺪﻥ ﭼ&= #65256;ﺪ ﺫﺭﺍﺕ ﻣﻨﻈّﻢ &#= 65165;ﺯ ﻣﻮﻟﮑﻮﻟﻬﺎﻯ &#= 65165;ﺳﻴﺪﻫﺎﻯDNA بیشتر <= span lang=3DAR-SA>ﻧﻴﺴﺘﻨﺪ. ﻭ = 5175;ﻐﻴﻴﺮﺍت اﻳﻦ ﮊﻧﺘﻴﻚ ﻭ&#= 65251;ﻮﺗﺎﺳﻴﻮﻧﻬʋ= 66;،ﺑﻌﻠﺖ ﺃثر ﮊﻧﺘﻴﻚ ﺭ= 5261;ﺣﻴﺎﺳﺖ،ﮐﻬﺨ= ;ﻮﺩ ﻧﻴﺰ ﺩﺭﺗﺪﺑﻴ&#= 65198; ﻣﺮﺍﺗب اﻟﻬﻰ = 5259;ﺴﺘﻨﺪ. ﻭﺃﻣﺮﻯ ﺍﺗّﻔ= 5166;ﻗﻰ ﻭﺗﺼﺎﺩﻓﻰ ﻭ ﺣ&= #65262;ﺍﺩث ﮐﻮﺭ ﻧﻤﻰ ﺑﺎﺷ&= #65194;.ﻭﻟﺬﺍ ﻣﺎ ﺁﻥ ﺣﻮﺍﺩث &= #65195;ﻫﻨﻰ ﻭﺗﺼﻮﺭﺍﺕ ﻣﺨ&#= 65176;ﻠﻒ،ﻭ ﺍﻓﮑﺎﺭ ﮔﺎﻫﻰ &= #65251;ﺘﻀﺎﺩ ﺭﺍ،ﻧﺘﻴﺠﻪ ﻣ= 5166;ﻫﻮﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﺗﺤﺖ ﺗﺪﺑﻴﺮﻣﺮﺍﺗ= 5168; ﺍﻟﻬﻰ ﺷﺨﺺ ﻣﻴ&= #65194;ﺍﻧﻴﻢ.ﮐﻪ ﺍﺯ ﻃﺮﻳﻖ ﮊﻧﺘ&= #65268;ﻚ ﺟﺴﻤﻰ،ﻭ ﺭﺳﻴ= 5194;ﻥ ﺑﺴﺎﺧﺘﻤﺎﻥ ﻣ&#= 65232;ﺰﻯ ﺑﻨﺎﻡ ﺫﻫﻦ ﺑﺮ&= #65165;ی ﻤﺎ ﻇﻬﻮﺭ ﻣﻴﻴ&= #65166;ﺑﻨﺪ. ﮐﻪ ﻋﻘﻞ ﻣﻴﺨﻮ&= #65165;ﻧﻴﻢ.ﮐﻪ ﺑﺎﺯ ﻧﺎﭘﻴﺪﺍ &= #65261; ﻣﺒﻬﻢ ﺍﺳﺖ.<o:p></o:p></span= > = 5261;ﻟﻰ ﮔﻔﺘﺎﺭﻫﺎ ﻭ ﺭ&= #65235;ﺘﺎﺭﻫﺎ ﻭ ﺣﺪﻳث ﻧﻔس ﺑ&#= 65166;ﺧﻮﻳﺸﺘﻦ،ﻭ ﺩﻳﮕﺮ ﮐﺮﺩﺍﺭ&#= 65259;ﺎ ﻣﻈﻬﺮ ﭼﻨﻴﻦ ﻋ&= #65240;ﻞ ﻭ ﺗﺼﻮﺭﺍﺕ ﺫﻫ&= #65256;ﻰ،ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﻭ ﻣ= ﺮﮐﺰﻳّﺖ ﺍﻳﻦ ﻧﻔس ﻫﻤﺎ&#= 65253; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻓ&= #65198;ﺩﻯ ﺷﺨص ﻤﻴﺒﺎﺷﺪ. &= #64400;ﻪ ﻗﻴّﻮﻣﻴّﺖ ﻭ = 5239;ﻮﺍﻡ ﻭ ﺳﺮﭘﺎ ﻧﮕﺎﻩ = ﺩﺍﺷﺘﻦ،ﻭﺯﻧA= 194;ﻩ ﺑﺎﻗﻰ ﮔﺬﺍﺭﺩ&#= 65253;،ﻭ ﺗﺮﻣﻴﻤﺎﺕ ﺗﻠ&#= 65234; ﺷﺪﻩ ﺗﻦ ﺭﺍ ﺑﻌ= ﻬﺪﻩ ﺩﺍﺭﺩ.ﺍﻳﻨﺠﺎ &= #65165;ﺳﺖ ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﻭ= ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ،ﭼﻮﻥ = 5169;ﺨﻮﺍﻫﺪ ﺍﺯ ﻃﻠﺴﻢ ﺑﺸﺮ&= #65267;ّﺖ ﺑﺎ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ،ﻭﻣﻘﺎﻡ ﻓﻌﻠﻰ ﺧﻮﺩ ﺧﺎ&= #65197;ﺝ ﺷﻮﺩ،که ﺒﻤﺎʌ= 59;ﻴّﺖ ﺑﺎﻟﺎﺗﺮ ﻓﺼﻞ &= #65255;ﻮﻉ ﺑﺸﺮی ﻮﺑﺎﻟﺎ= 5175;ﺮﺣﺘﻰ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺍﺯﻫﻢ ﺍﮐﻨﻮﻥ&#= 1548;ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺟﻠ&= #65262; ﺗﺮ،ﺷﺎﻳﺴﺘﻪ = 4404;ﺮﻭه ﺁﻧﻬﺎ ﮔﺮﺩﺩ.ﺑ&= #65166;ﻳﺪ ﺍﻳﻦ ﻭﺣﺪت ﺮﻭ&#= 65165;ﻧﻰ ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ،ﻭ ﻳﺎ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﺧﻮﺩﺭﺍ ﺩﮔﺮﮔ&#= 65262;ﻥ ﮐﻨﺪ.ﻗﺴﻤﺘﻰ ﺭ&= #65165; ﺣﺬﻑ ﻭﻗﺴﻤﺘﻰ &= #65197;ﺍﺍﺻﻠﺎﺡ ﻭ ﻳﺎ ﺑﻬﺮ ﻣﮑﺎ= ﻧﻴﺰﻣﻰ ﮐﻪ ﺍﺯ ﺁﻥ ﺧﺒﺮ= ﻧﺪﺍﺭﻳﻢ،ﺭﻭ= 5165;ﻥ ﺗﺒﺪﻳﻞ ﺑﺮﻭﺡ &= #65165;ﻟﻬﻰ ﺷﻮﺩ .ﻭﺍﺯ ﻣﻘﺎ= مﺒﺸﺮﻳّت ﺒﻤﻘﺎﻡ &#= 65255;ﻮﻉ ﻓﻮق ﺒﺸﺮی ﺪﺭ= 5251;ﻴﺂﻳﻴم گوﺋﻰ ﭘﻮﺳته ʋ= 84;ﺪﻳﺪﻯ ﺑﺮ ﺁن ﺿﺎﻓﻪ ﺷ&= #65262;ﺩ.ﻭﺍﮔﺮ ﮐﺴﻰ ﺑﺴﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻧﭙﺮﺩﺍﺯﺩ، ﻫ= 5252;ﻪ ﻋﻤﺮ ﮔﺮﻓﺘﺎﺭ &= #65219;ﻠﺴﻢ ﮊﻧﺘﻴﻚ ﺭﻭﺡ ﺣ&= #65268;ﻮﺍﻧﻰ ﺧﻮﺩ ﻫﺴﺖ.ﻭ ﺣﻴ= ﻮﺍنی ﺘﺮﻫﻢ ﻣﻴﺸﻮﺩ&#= 1548;ﭼﻮﻥ ﻋﻘﺪﻩ ﻫﺎ ﻭﻣﻌ&= #65166;ﻳﺐ ﻭﻣﻔﺎﺳﺪ ﺍﻳﻦ &= #65197;ﻭﺡ ﺣﻴﻮﺍﻧﻰ ﺑﻴﺸ&#= 65176;ﺮ ﻣﻴﮕﺮﺩﺩ.ﭼﻮﻥ &= #64404;ﻨﺎﻫﮑﺎﺭﻯ ﻭ ﺧﻄﺎ ﮐﺎﺭﻯﺑ&= #65268;ﺸﺘﺮ ﻣﻴﻴﺎﺑﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﭘس ﺍﺯ ﻣﺮﮒ،ﻣ= 5228;ﺎﺩﻝ ﺭﻭﺡ ﻳﻚ ﻧﻮﻉ ﺩ= ﻳﮕﺮﻯ،ﺗﻮﻟﺪ ﻣﺴﺦ ﺁﻣﻴﺰ ﺑﺠ&= #65260;ﺎﻥ ﺩﺍﺭﺩ. ﻭ ﺩﻭﺑﺎ= ﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257; ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ،ﻣﻴﺨﻮﺍʌ= 59;ﺪ ﺧﻮﺩﺭﺍ ﺑﮋﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺑﺸﺮﻯ ﺩ&= #65197;ﻃﻮل ﺰﻣﺎﻧﻬﺎ ﺑﺮﺳ&#= 65166;ﻧﺪ. ﺁﻧﮕﺎﻩ ﺗﻮﺍﻧ&#= 65260;ﺎﻯ ﻋﻘﻠﻰ ﻭ ﻋﺸﻘﻰ = ﻭ ﺍﺭﺍﺩﻯ ﻭ ﺩﻳﮕ&= #65198; ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65169;ﺮﺍﻯ ﺳﻠﻮﻛﻮﺭﺳﻴﺪ= 5253; ﺑﭙﺎک ﺴﺎﺯﻯ ﺭ&#= 65261;ﺍﻥ،ﻭﺭﺳﻴﺪ᥽= 3; ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ی ﻔﺮﺍﻫم کند . ﺗ= 5166; ﺑﺎﻟﺄﺧﺮﻩ ﺑﺮ&#= 65261;ﺡ ﺍﻟﻘﺪس ﺷﻬﻮﺩ &#= 64344;ﻨﺠﻢ ﻭﻟﺎﻳت ﻤﺤﻤﺪ= 5263; ﻗﺎﺋﻢ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺪ.ﺁ&= #65255;ﮕﺎﻩ ﺍﮔﺮ ﺑﺨﻠﻖ ﺑﺎ&= #65199;ﮔﺸﺖ، ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﺩﺍ&= #65197;ﺩ.ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﻃﺒ&= #65268;ﻌﻰ،ﺍﻳﻦ ﮐﺎﻣﻞ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﺩﺭ ﺑﻬ= 5208;ﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ &= #65259;ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺩ&= #65197; ﮐﻨﺎﺭ ﻋﺮش ﺮب= 617; اﻟﻨﻮع آﻳﻨﺪʌ= 57; ﻓﻮق ﺒﺸﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65252;ﺎﻧﺪ، ﮐﻪ ﺭﺟﻌﺖ ﺑﺠﻬ&= #65166;ﻥ ﻧﻤﺎﻳﺪ.ﺗﺎ ﺷﺎ&= #65267;ﺪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻭ ﻋﺮﺵ ﺭﺏّ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﺪ. ﻭﺷﺎﻳﺪ ﺍﻳﻦ ﻫ&= #65236;ﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ،ﺧ= 5262;ﺩ ﻟﺤظه اﻯ ﺑﻴﺸA= 176;ﺮﻃﻮﻝ ﻧﮑﺸﺪ. ﺁﻧﮕﺎﻩ = ﺩﺭ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65193;. ﻭﺩﺭ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻭﻫﺰﺍﺭﺍﻥ ﺑﺮ&#= 65165;ﺑﺮ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﻣﺨﺘﻠﻒ،ﺗﺎ ﺑ= 5166;ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﮐﻪ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺍﺯ = 5165;ﻣﺮﻭﺯ ﺑﺠﻬﺎﻥ ﻣﺒﻌﻮ&#= 1579; گرﺩﺩ.که ﻮﻯ ﺁA= 191;ﺮﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65261;ﻟﻰ ﺍﻭﻟﻴﻦ ﻓﺮﺩ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5166; ﮐﺸﻒ ﻧﻮﺭ ﺭﺑﺮ&= #65187;ﻤﺎﻥ ﺑﺠﺎﻯ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ،ﺧﻮﺩ ﺗﺠﺴّﻢ ﻭﺗﻮﻟ= 5194; ﺍﻧﺴﺎﻧﻰ ﻗﺎﺋ&#= 65250; ﺭﻭﺡ ﺍﻟﻘﺪس ﺪ&#= 65197; ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﮐﻪ ﻧﺎﻡ ﻗﺎﺋﻢ = ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻭﻭﻟﺎﻳﺘﻬﺎﻯ &#= 65169;ﺸﺮﻯ ﺩﺍﺭﺩ.ﻭﻣﺤﻤﺪ&#= 65263; ﺑﺮﺗﺮ،ﻳﺎ ﻭﺳ= 5268;ﻠﻪ ﺣﻤﺪ ﻭﺗﻮﺳّﻞ= 548;ﻭﻣﻬﺪﻯ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﺑﻬﺪﺍ ﻭﺷﻬﻮﺩ &= #65197;بّ رﺣﻤﺎﻥ ﺍﺳﺖ،@= 400;ﻬﺮﻭﺡ ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺗ&= #65166;ﺭﻳﺨﻰ،ﻭ ﺗﻤﺎﻣﻰ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻫﻤﻪ ﺯﻣﺎﻧﻬﺎ&#= 1548;ﺗﻨﻬﺎ ﻣﺘﻮﻟﺪﺍﻥ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻳﻬﺴ&#= 65176;ﻨﺪ. ﺍﻣﺎ ﻏﻴﺮﺳﺎﻟ&#= 64401;ﺎﻥ ﻭﻏﻴﺮﺷﺎﻫﺪﺍ= 5253; ﺑﺸﺮﻯ ﺩﻳﮕﺮ،= 5193;ﻭﭼﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻗ&= #65260;ﻘﺮﺍﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﺑ= ﺪﺗﺮ ﻫﺴﺘﻨﺪ.ﺗﺎ ﺑﺎ&= #65199; ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﻨﺪ،ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194; ﻭﻓﺮﻣﺎﻥ ﮐﻦ ﻓ&= #65268;ﮑﻮﻥ ﺃﺯلی ﺃﺑﺪﻯ ﺍ= 5247;ﻬﻰ ﺧﻮﺩﺭﺍ ﺣﺘﻤﺎ &= #65165;ﺟﺮﺍ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ.&= #1705;ه ﺒﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﻧﻴﺰ ﺑﺮﻭﻧﺪ. ﻭ= ﺭﻭﺡ ﻣﻮﺟﻮﺩﺍﺕ ﺃﺗ&#= 65252;ﻰ ﻭﺗﺤﺖ ﺍﺗﻤﻰ،= 5261;ﻳﺎ ﻣﻮﺟﻮﺩﺍﺕ ﮔﻴ&#= 65166;ﻫﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺑ&= #65208;ﺮﻯ ﺍﺯ ﺍﻳﻦ ﻣﺮﺣﻠ&= #65258; ﺗﮑﺎﻣﻠﻰﺑﺎﻳ= 5194; ﺑﮕﺬﺭﻧﺪ.<o:p></o:p> = 5261;ﺣﺪﺕ ﻭﺟﻮﺩ ﻫﺮ ﺃﻣﺮ&= #65263; ﺑﺎﻳﻦ ﺩﻟﻴﻞ ﺍ&= #65203;ﺖ،ﮐﻪ ﺑﺮﺍﻯ ﻣﺮﺍﺗﺐ &= #65169;ﺎﻟﺎﺗﺮ ﻳﻚ ﺳﻮﮊﻩ ﺟﺰﺋ&= #65264;،ﻗﺎﺑﻞ ﺗﺪﺑﻴﺮ ﺑﺎﺷﺪ. = ﻭﻟﻰ ﻫﻤﺎﻥ ﺟزء ﺑﺮ= 5165;ﻯ ﻣﺮﺍﺗﺐ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﺧﻮﺩ،ﺩﺍﺭ= 5165;ﻯ ﺍﺟﺰﺍء ﺍﺳﺖ. ﮐ&= #65258; ﺑﺎﺯ ﻫﺮ ﺟﺰﺋﻰ&= #1548;ﺧﻮﺩ ﻳﻚ ﮐﻠّﻰ ﮐﻮﭼ&#= 64401;ﺘﺮ ﺍﺳﺖ.ﻭﺩﺍﺭﺍﻯ &= #65165;ﺟﺰﺍﻯ ﮐﻮﭼﮑﺘﺮ. ﻫﻤﺎ&= #65253; ﻃﻮﺭ ﮐﻪ ﻫﺮ ﮐﻠ= ّﻰ ﻳﻚ ﺟزء ﺑﺮﺍﻯ &#= 64400;ﻞ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ.&= #65261; ﻟﺬﺍ ﻫﻤﻪ ﻫﺴﺘ&= #65264; ﻣﺘﺪﺍﺧﻠﺎ ﻭﺣ&#= 65194;ﺕ ﻫﺎﻯ ﻭﺟﻮﺩﻯ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﻫﺮﻳﻚ</= span> </spa= n>ﮐﻠّﻰ ﻫﺴﺘ᥽= 6;ﺪ،ﮐﻪ ﺍﺟﺰﺍﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﻳﻚ ﮐﻞ ﺩﺭﻣ= ﻴﺂﻭﺭﺩ. ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﻟ&= #65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ،@= 400;ﻞ ﺍﺟﺰاء ﺧﻮﺩ، A= 267;ﻌﻨﻰ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻳ&= #65166; ﺗﺠﻠّﻴﺎﺕ ﻫﺴ= 5176;ﻨﺪ،که هر ﺗﺠﻠّﻰ ﻳﻚ = 5169;ﺎﺯ ﺍﺟﺰاء ﻭﺍﻓﺮA= 165;ﺩ ﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ&#= 65193;ﺍﺭﺩ. ﻭﻫﺮ ﻓﺮﺩﻯ ﺑﺮ&= #65165;ﻯ ﺍﺟﺰﺍﻯ ﺧﻮﺩ ﮐ&= #65246; ﻣﻴﺒﺎﺷﺪ،ﻣﺎA= 255;ﻨﺪ ﺭﻭﺍﻥ ﻭ ﺫﻫﻦ ﻭ= ﺗﻦ ﭘﺮ ﺍﺯ ﺍﻋﻀﺎ.ﮐ= ﻪ ﻫﺮﻳﻚ ﮐﻠّی ﻮ &#= 65193;ﺍﺭﺍﻯ ﺍﺟﺰﺍﻣﻴﺒﺎﺷ= 5194;. ﻭﺗﻤﺎﻡ ﻫﺴﺘﻰ &= #65169;ﻬﻤﻴﻦ ﻧﺤﻮ،ﺍﺟﺰﺍﺋ= 40; ﺪﺭ ﮐﻞ ﺑﺮﺗﺮ ﻫﺴﺘ&= #65256;ﺪ.ﻭ ﺑﻄﻮﺭ ﻗﻄﻌﻰ ﻧ&= #65170;ﺎﻳﺪ ﺭﻭﺍن ﻮﻫﺮ ﺃﻣ&#= 65198;ی ﺮﺍ ﺗﻨﻬﺎ ﮐﻞ ﺑ= ﺪﺍﻧﻴﻢ،ﻭﻳ ﺎﻓﻘﻄ ﺠﺰﺋﻰ ﺑ&= #65194;ﺍﻧﻴﻢ.ﮐﻪ ﻫﺴﺘﻰ ﭼﻮﻥ ﺳﻴ&= #1617;ﺎﻟﻪ ﻭﺟﻮﺩ ﻭﺟﺮﻳﺎ&#= 65253; ﺁﺏ،ﺩﺭ ﺣﺎﻝ ﺟ&#= 65198;ﻳﺎﻥ ﻭ ﺳﻴﻞ ﻭﺭﻭﺍﻥ = ﻣﻴﺒﺎﺷﺪ.ﻭ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65255;ﻴﺰ ﭼﻮﻥ ﺁﺏ ﺭﻭﺍن اﺳﺖ.ﻫﻢ ﻫﺴﺖ ﻭ = ﻫﻢ ﻣﺸﺨّﺺ ﻧﻴﺴﺖ.&#= 65261; ﻫﻢ ﺧﻮﺩ ﺟﺰﺋﻰ = ﺍﺳﺖ،ﻭﻫﻢ ﮐﻠّﻰ ﺩﺭ ﻭﺟﻮ&#= 65193;، ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩﺭﺍ ﺩﮔﺮﮔﻮﻥ ﻣﻴﮑ&#= 65256;ﺪ،ﺗﺎ ﻣﻌﺎﺩﻝ ﻳﻚ ﮐﻞ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻳﺸﻮ&#= 65193;، ﺁﻧﮕﺎﻩ ﻣﺪﺍﺭ&#= 65241; ﺷﻬﻮﺩاﻟﻬﻰ ﺭ= 5165; ﺑﻌﻨﻮﺍﻥ ﻣﺪﺭ&#= 65241; ﻣﻮﻓﻘﻴّت ﺪﺍA= 197;ﺩ.ﻭﺍﻟّﺎ ﺷﻬﻮﺩﻫﺎ ﻭ ﺗﺠ&= #65248;ّﻴﺒﺎﺕ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺁ&#= 65267;ﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ،ﺑ= 5198;ﺍﻯ ﻫﺮﻣﻮﺟﻮﺩﻯ ﺗ&#= 64401;ﺎﻣﻞ ﻳﺎﻓته ﻮﺷﺎﻫA= 194; ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65166;ﻟﺄﺧﺮﻩ ﻫﺮ ﻣﻮﺟﻮﺩی ﻴ&#= 65242; ﺗﺠﻠّﻰ ﺻﻔﺎﺗ= 5264; ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﻗﺪﺭ ﺧﻮﺩﺭﺍﻧ&#= 65252;ﻴﺸﻨﺎﺳﻨﺪ ﺣﺘﻰ ﺍﮔﺮ ﭘﺸﻪ = ﻭ ﺃﺗﻢ ﺑﺎﺷﺪ. ﭼﻪ= ﺭﺳﺪ ﺑﺎﻧﺴﺎﻥ ﺑﺎ ﺍ&= #65267;ﻦ ﻫﻤﻪ ﮐﺮﺍﻣﺎﺕ &= #65255;ﻮﻋﻰ. ﻧﻈ= ﺮﻳّﺎﺕ ﻟﺎﻣﺮﮐﺰﻯ ﻧﻔ&#= 1587; ﺭﺍ،ﺑﺨﺎﻃﺮ ﺣ= 5262;ﺍﺩث ﺫﻫﻨﻰ ﻣﺘﻔﺎﻭ&#= 65173;، ﻣﺘﻐﻴّﺮ ﻣﻴﺪ= 5165;ﻧﺪ ﺗﺼﻮﺭ ﻟﺎ ﻣﺮﮐ&= #65200;ﻯ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ،&#= 64400;ﻪ ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65261; ﺍﺟﺰﺍﻯ ﺩﺍﺧﻠ&#= 65264; ﺭﻭﺍﻥ،ﺩﺭ ﻳﻚ &#= 65203;ﻄﺢ ﮐﻨﺎﺭ ﻫﻢ ﻫﺴﺘ&= #65256;ﺪ ﻭ ﻫﺮﻳﻚ ﺩﺭ ﺷﺮ= ﺍﻳﻄی ﺃثر ﺧﻮﺩﺭﺍ ﻇ= 5166;ﻫﺮ ﻣﻴﮑﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﺍﻣﮑﺎﻥ ﺗﺪﺑﻴ&#= 65198; ﺍﻟﻬﻰ ﻭ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﻣﻤﮑﻦ ﻧﻴﺴﺖ.ﻭ&= #65187;ﺘﻰ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺑ&= #65198;ﺍﻯ ﺍﻧﺘﺨﺎﺏ ﻫﺮﻳ&#= 65242; ﺍﺯ ﺁﻥ ﺍﺟﺰﺍٴ&#= 1548; ﻧﺨﻮﺍﻫﺪ ﺗﻮﺍ&#= 65255;ﺴت کاﺭﻯ ﺍﻧﺠﺎﻡ = 5169;ﺪﻫﺪ.ﮐﻪ ﺑﺎ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺍﺟﺰﺍ ﻧﻤﻴﺘﻮﺍﻥ ﺭﻓ&#= 65176;ﺎﺭﻯ ﮐﺮﺩ. ﻣﮕﺮﺩﺭ ﻣ= ﺮﮐﺰﻳّﺖ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ&#= 1548;ﺍﻳﻦ ﺍﺟﺰﺍ ﻋﻤﻞ ﮐﻨ&= #65256;ﺪ. ﻣﺎﻧﻨﺪ ﺭﻫﺒﺮﻯ ﮐﻪ ﺩﺳ&= #65176;ﻮﺭ ﮐﻠّﻰ ﻭﺑﺮﺍﻯ &#= 65199;ﻣﺎﻥ ﺩﺭﺍﺯ ﺧﻮﺩﺭﺍ &= #65169;ﻴﻚ ﻭﺯﺍﺭﺗﺨﺎﻧﻪ &#= 65267;ﺎ ﻓﺮﻣﺎﻧﺪﻩ ﻣﻴ&#= 65194;ﻫﺪ،ﮐﻪ ﻳﻚ ﮐﻠّﻰ ﺍﺯ ﺍ&= #65183;ﺰﺍ ﻣﻴﺒﺎﺷﺪ.ﻭﺑﺎ &= #65267;ﮑﺎﻳﻚ ﺍﺟﺰﺍ. ﻣﻤﮑﻦ ﻧ= ﻴﺴﺖ ﺍﺭﺗﺒﺎﻁ ﻣﺴﺘ&#= 65240;ﻴﻢ ﺑﺮﻗﺮﺍﺭ ﮐﺮﺩ.&= #65261; ﻫﺮ ﺭﺋﻴس ﺩﺭﺣ&#= 64401;ﻢ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺳﺖ.ﻭ ﺍﺟﺰﺍﺋ&= #65264; ﺯﻳﺮ ﻧﻈﺮ ﺩﺍﺭ&= #65193;. ﺩﺭ ﻧﻈﺮﻳّﻪ ﻟ&#= 65166; ﻣﺮﮐﺰﻯ ﮐﻪ ﻣﻨ&= #64401;ﺮ ﻭﺟﻮﺩ ﻣﺮﮐﺰ ﻣ&= #65228;ﻴﻨﻰ ﻫﺴﺘﻨﺪ،ﻭﺣﺪA= 173; ﺫﻫﻨﻰ ﺭﺍ ﺟﺪﺍ = ﺍﺯ ﻫﻢ ﻣﻴﺪﺍﻧﻨﺪ &= #65261;ﻟﻰ ﺑﻴﻦ ﺧﻮﺩ ﺭﻭﺍ&= #65169;ﻂ ﻣﺴﺘﻘﻴﻢ،ﻭ ﺑ= 5208;ﮑﻞ ﺧﺎﺹ ﺑﺎﻫﻢ ﺩﺍ&= #65197;ﻧﺪ.ﻳﻌﻨﻰ ﺭﺍﺑﻄﻪ ﺍﻓﻘﻰ &= #65169;ﺎﻫﻢ ﺩﺍﺭﻧﺪ،ﭼﻮن A= 252;ﺮﮐﺰﻯ ﻧﺪﺍﺭﻧﺪ که ﻤ= 5176;ﺪﺍﺧﻞ ﻭﻋﻤﻮﺩی ﻮ ﺍﺭ&#= 65175;ﺒﺎﻃ ﺒﺎﺷﺪ.ﻧﺒﻮﺩﻥ &= #65251;ﺮﮐﺰﻳﺖ ﺩﺭ ﻓﺮﺩ ﻫﺴﺖ،&#= 1705;ه ﻔﺮﺩ ﻣﺴﺘﻘل ﺒ&#= 65256;ﻈﺮ ﻣﻴﺮﺳﺪ. ﻭلی ا= 5267;ﻦ ﻧﻈﺮ ﻏﻴﺮ ﺳﺎﻟ&= #64401;ﺎن اﺳﺖ، ﻭﺗﻤﺮﮐA= 200; ﺩﺭ ﻣﺮﺍﺗﺐ ﮐﻠ&= #1617;ﻰ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 65264; ﺩﺭ ﻧﻮﻉ ﻣﻴﺒﺎ&= #65207;ﻨﺪ.ﮔﺬﺷﺘﻪ ﻓﺮﺩ ﻣﺴﺘﻘﻞ ﺍ&= #65199; ﮐﻞ ﺧﻮﺩ،ﺭبّ = 75;ﻟﻨﻮﻉ ﻣﻴﺒﺎﺷﺪ.ﻭﺣﺘ&#= 65264; ﺩﺭ ﺟﺎﻣﻌﻪ ﺗﺄ&= #1579;یر ﻣﺴﺘﻘﻞ ﻓﺮﺩ ﭼ&= #65268;ﺰﻯ ﻋﺒث ﻭﺧﻨثی ﺍA= 203;ﺖ. ﮐﻪﺟﺎﻣﻌﻪ ﮐﻞ &= #65197;ﺍﻩ ﺧﻮﺩﺭﺍ ﻣﻴﺮﻭ&#= 65193;.ﺍﮔﺮ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺷ&= #65192;ﺺ ﻣﻄﺮﺡ ﺑﺎﺷﺪ، &#= 65169;ﺎﻳﺪ ﺭﻭﺡ ﺑﮑﻞ ﺧﻮﺩ = ﺑﺮﺳﺪ ﻭ ﺍﺳﺘﻘﻠﺎﻟﺶ &= #65169;ﻀﺮﺭﺵ ﻣﻴﺒﺎﺷﺪ. ﻳﺎ ﻫ= ﻤﺎﻥ ﺍﺧﺘﻴﺎﺭ ﻣﺨﺎ&#= 65247;ﻒ </spa= n>ﺍﺧﺘﻴﺎﺭ ﻣʋ= 98;ﺍﺗﺐ ﺑﺮﺗﺮ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﭘس ﺩﻭﭼﺎﺭ ﻗﻬ&#= 65240;ﺮﺍ ﻣﻴﮕﺮﺩﺩ.ﺩﺭ ﺍ&= #65267;ﻦ ﺻﻮﺭﺕ ﻧﻈﺮﻳﻪ &= #65261;ﺣﺪﺕ ﻣﺮﮐﺰﻯ ﻣﺮﺍﺗ&#= 65168; ﺫﻫﻦ،ﭼﻪ ﺭﺳﺪ &#= 65169;ﺮﻭﺍﻥ، ﻧﻘﺶ ﺗﮑﺎﻣﻠﻰ &= #65197;ﺍ ﺑﻌﻬﺪﻩ ﺩﺍﺭﺩ. = ﺩﺭ ﻧﻈﺮﻳﻪ ﻟﺎ ﻣﺮ&= #64400;ﺰﻯ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺣ&= #65262;ﺍﺩث ﮔﺬﺷﺘﻪ،ﭼﻪ ﺭ= 5203;ﺪ ﺑﺎﻣﮑﺎﻥ ﺣﻮﺍ&#= 65193;ث ﺁﻳﻨﺪﻩ،ﺑﻰ ﺍ= 5197;ﺗﺒﺎﻁ ﻣﻴﻤﺎﻧﺪ.ﺍﻳﻦ &= #65235;ﻠﺎﺳﻔﻪ ﻣﺎﺩﻯ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ،ﮐﻪ ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65261;ﻧﻔﺴﺎﻧﻰ ﻋﻤﻮﻣﻴّﺖ ﻭ ﺷ&#= 65252;ﻮﻟﻴّت ﺒﻴﺸﺘﺮ ﺍﺯ ﺣﻮ&= #65165;ﺩث ﻋﻘﻠﻰ ﻳﺎ ﻫﻮﺵ = ﺩﺍﺭﻧﺪ.ﺯﻳﺮﺍ ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65169;ﺎ ﺑﺎﺯﻯ ﻧﻔﺶ ﺩﺭ = ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ &= #65259;ﺮ ﻣﻘﺎﻣﻰ ﻫﺴﺖ.ﻫ&= #65198;ﭼﻪ ﻣﻘﺎﻡ ﻭ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺑﺎﺷﺪ،ﺟﻨﺠﺎA= 245; ﺍﻳﻦ ﺣﻮﺍﺩث ﺑ&#= 65268;ﺸﺘﺮ ﺍﺳﺖ.ﭼﻪ ﺩﺭ ﮐﻤ= ﻴّﺖ ﻭﭼﻪ ﺩﺭ ﺑﻰ ﻣﻌ= ﻨﻰ ﺑﻮﺩﻥ.<o:p></o:p> = 5261;ﻫﺮﭼﻪ ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻧﺴﺎﻥ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ </spa= n>ﺑﻴﺸﺘﺮ ﺩﺍʋ= 97;ﺩ،ﮐﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﻳﺎﻓﺘﻪ ﺍﻣﺮﻭ&#= 65199; ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65261;ﺣﺪﻳث ﻧﻔس ﮐﻤﺘﺮ ﺩﺍ&#= 65197;ﺩ. ﺯﻳﺮﺍ ﺑﻴﺸﺘﺮ &= #65169;ﻔﮑﺮ ﺣﻘﺎﻳﻖ ﺍﺳﺖ،= 5261; ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﺑ= ﻬﺘﺮﻯ ﺃﻧﺪﻳﺸﻪ ﺩﺍﺭ&#= 65255;ﺪ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻓﺼﻮﻝ ﺑﺮﺗﺮ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﺎﺩﺍﺷ&#= 65176;ﻦ ﺗﻌﺎﻟﻰ ﻭﺗﮑﺎ&#= 65251;ﻞ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ، ﻭﻳﺎ ﺍﮐﻨﻮﻥ ﺩ&= #65197; ﺳﻠﻮﻙ ﻭﺗﺮﺑﻴ&#= 1578; ﺤﻴﺎت کنوﻧﻰ،= ; ﺍﮔﺮﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺠﺎﺋﻰ</= span> </spa= n>ﻣﻴﺮﺳﺪ،که عفل ﺍﺯ ﮐﺎﺭﻫA= 166;ﻯ ﺧﻮﺩﺵ ﺧﻮﺭﺩﻩ &= #64404;ﻴﺮﻯ ﻣﻴﮑﻨﺪ.ﻭﺍﻧﺘ&#= 65240;ﺎﺩ ﺍﺯ ﺧﻮﻳﺸﺘﻦ ﺩ&= #65197; ﻣﺮﺍﻗﺒﻪ ﺩﺍﺋ&#= 65250;،ﻳﺎ ﻣﺮﺍﻗﺒﻪ ﮔﻬﮕ&#= 65166;ﻩ ﻣﻴﻨﻤﺎﻳﺪ.ﺁﻧ&#= 64405;ﺎﻩ ﺧﻮﺩ ﺗﺮﺗﻴﺐ ﻳ&= #65166; ﺗﻌﻴﻴﺮ ﺧﻴﻠﻰ &= #65227;ﺎﺩﺍﺕ ﺧﻮﺩﺭﺍ ﻣﻴﺪﻫ&#= 65194;.ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺯﻳﺮ = ﻧﻈﺮ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷ&#= 65194;.ﻭ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #65197;ﺍ،ﺑﺎ ﻣﺮﺍﻗﺒﻪ ﺩﺍﺋ&#= 65250; ﻭﺗﻮﺳّﻠﺎﺕ ﻋ= 5170;ﺎﺩﻯ ﺑﻴﺸﺘﺮ ﺩﺍﺷت= 607; ﺒﺎﺷﺪ.ﻣﻌﻘﻮﻟ&#= 65166;ﺕ ﺍﻧﺴﺎﻧﻰ ﺑﺮﺍ&#= 65263; ﺣﻮﺍﺩث ﺫﻫﻨﻰ= 548;ﺑﻐﻠﻂ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ. ﻭﻳﺎ ﻧﺘﻴﺠﻪ ﺗ&= #65262;ﺟّﻪ ﻭ ﺗﻤﺮﮐﺰ ﺳﻠﻮ&= #64400;ﻰ،ﻭﺩﺍﺩﻩ ﻫﺎﻯ ﻟﺪﻧّﻰ ﺍ&#= 65247;ﻬﻰ ﮔﻔﺘﻪ ﺷﻮﺩ. ﭼﻮ= ﻥ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻳﺎﻓﺖ، ﮐﻪ ﺩﺭ &= #65165;ﻟﻔﺎﻅ ﻭﮐﻠﻤﺎﺕ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ ﺭﺳﻴﺪ،ﻭ ﺣﮑﻤ= 5174; ﺍﻟﻬﻰ ﻧﺎﻡ ﻣﻴ&= #64405;ﻴﺮﺩ.ﻭﺍﺯ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻭ&= #65175;ﻔﮑﻴﻚ،ﻣﻴﺘʌ= 62;ﺍﻧﻢ ﺍﻳﻦ ﮔﻮﻧﻪ ﺑﮕ&= #65262;ﻳﻢ،ﮐﻪ ﻣﻌﻘﻮﻟﺎﺕ &#= 65195;ﻫﻨﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻋ&#= 65166;ﺩﻯ،ﺍﺯ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ.ﮐﻪ ﺟﺎﻳﮕ&= #65166;ﻩ ﺍﻳﻦ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﻭ ﺟﺎﻥ ﺭﺍ ﺩﺭ ﻣ= ;ﻠﮑﻮﺕ ﻣﻴﮕﻮﺋﻴﻢ.ﻳﻌ&#= 65256;ﻰﻋﺎﻟﻢ ﻭﺟﻮﺩﻯ ﺭﻗﻴﻖ &= #65175;ﺮ ﺍﺯ ﻧﺎﺳﻮت ﻤﺎ&#= 65193;ﻯ ﻣﺎ،ﮐﻪ ﺟﺎﻳﮕ= 5166;ه اﺭﻭﺍﺡ ﻣﻨﺘﻈ= 5198; ﺗﻮﻟﺪ ﻧﻴﺰ ﻫﺴ&= #65174;.ﻭذﻫﻦ ﻭ ﺭﻭﺍﻥ ﻧﻤﻮﻧ&= #65258; ﻫﺎﺋﻰ ﺍﺯ ﺟﻬﺎ&= #65253; ﻣﻠﮑﻮﺕ ﺑﺮﺍﻯ &= #65251;ﺎﻣﻴﺒﺎﺷﻨﺪ.= 5261;ﻟﻰ ﻣﻌﻘﻮﻟﺎﺕ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﻋﺎﻟ&= #65250; ﺍﻟﻬﻰ ﺑﺎ= ;ﺯ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65183;ﺒﺮﻭﺕ ﺍﻭﻝ ﻣﻴﮕﻮﺋﻴ&#= 65250;.ﺯﻳﺮﺍ ﺟﺒﺮﻭﺗﻬﺎ ﺟﺎ&#= 65267;ﮕﺎﻩ ﻟﺎ ﻣﮑﺎﻥ ﺍﺭﺑ&= #65166;ﺏ ﻧﻮﻉ ﻓﺮﺍﻭﺍﻥ &= #65259;ﺴﺘﻨﺪ.ﻭ ﺟﺒﺮﻭﺕ ﺍﻭﻝ ﺟ&= #65166;ﻳﮕﺎﻩ ﻟﺎ ﻣﮑﺎﻥ ﻗﺎﺋ&= #65250; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺭﺏّ ﺍ= 5247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ.ﻟﺬ&= #65165; ﮐﻤﺘﺮ ﺍﻓﺮﺍﺩ &= #65165;ﻟﻬﺎﻡ ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﺍ&= #65261;ﻝ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻭﻟﺎﻳﺘ&#= 65260;ﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻗﺒ&#= 65246; ﺍﺯ ﻣﺤﻤﺪ ﺩﺍﺭ&= #65255;ﺪ ﻭ ﺍﻟّﺎ ﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﺤﻤﺪﻯ ﺷﺎﻫﺪ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ،ﻣﻌﻘA= 262;ﻟﺎﺕ ﺑﺎﻟﺎﺗﺮی اﺯ = 5183;ﺒﺮﻭﺕ ﺩﻭﻡ ﺍﺯ ﺳﻤﺖ ﻣ= ﺎ، ﺟﺎﻳﮕﺎﻩ ﺭﺏّ &#= 65197;ﺣﻤﺎﻥ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﺑﺎﺯ ﺍﺯ ﻃﺮﻳﻖ ﻣﻠﮑ&= #65262;ﺕ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑ= ﺴﺎﻟﻚ ﻣﻴﺮﺳﺪ.ﻭﻣﺪﺍ&#= 65249; ﺗﻨﺰﻳﻞ ﺑﻴﺸﺘ&#= 65198; ﻣﻴﻴﺎﺑﺪ،ﮐﻪ = 5251;ﻔﻬﻮﻡ ﺳﺎﻟﻚ ﻏﻴﺮ ﺷﺎ&= #65259;ﺪ ﻗﺎﺋﻢ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﻣﺴﻴﺢ ﻧﻴﺰ ﮐﺎ&= #65251;لی ﺒﻮﺩ،که ﺒﻨﻮʋ= 97; ﻣﺼﻄﻔﻮﻯ ﭘﻨﺠﻢ ﺭﺳﻴﺪ.ﻭ&= #1604;ی ﺒﺎﻟﺎﻯ ﻋﺮﺵ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻨ&#= 65198;ﻓﺖ. ﻭ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﻧﺪ&#= 65267;ﺪ ﮐﻪ ﻣﺤﻤﺪ ﮐﺎﺷ&= #65234; ﺁﻥ ﺑﻮﺩ.ﻭ ﻣﺤﻤ= ﺪ ﺑﺰﻳﺮ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺭﺳﻴﺪ. ﻭﻟﻰ ﻧﻮ= ﺭ ﺭﺣﻤﺎﻥ ﺑﺎﻟﺎ&#= 65263; ﻋﺮﺵ ﺭﺍ ﻧﺪﻳﺪ.= ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺧﻮﺍﻫﺪ &= #65193;ﻳﺪ.ﻭﻯ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ.ﻭ ﺁﻏﺎﺯ ﮔﺮ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭ ﺑﺎ ﻋﺮ&#= 65205; ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ،ﺩﺭ ﺟﺒﺮﻭﺕ ﺳﻮﻡ ﺍ&= #65199; ﺳﻤﺖ ﻣﺎ ﻣﻌﺮﺍ&= #65181; ﻭ ﺍﺳﺮاء ﺑﺒﺎ= 5247;ﺎ ﻣﻴﺮﻭﺩ.ﭘس ﺣﻮ&#= 65165;ﺩث ﺬﻫﻨﻰ ﺍﻭ ﻣﻌﻘ&= #65262;ﻟﺎﺕ ﻣﺎﺩﻯ ﻭﻓﻠﺴف= 740; اﺳﺖ، ﻭﻣﻌﻘﻮA= 247;ﺎﺕ ﺟﺒﺮﻭﺗﻰ ﺍﻟﻬ&#= 65264; ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﻫﻨﻮﺯ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ ﺑﻰﻧﻬﺎﻳﺖ ﺍﺭ&#= 65169;ﺎﺏ ﻧﻮﻉ ﻭ ﺑﺎﻟﺎﺗ&= #65198; ﺩﺭ ﺣﻘﺎﻳﻖ ﻫﺴ&= #65176;ﻨﺪ.ﮐﻪ ﻣﺪﺍﻡ ﺩﺭ ﺍﺭﺑ&= #65166;ﺏ ﻧﻮﻉ ﭘﺎﺋﻴﻦ ﺗ&= #65198; ﺗﻨﺰﻳﻞ ﻭﻣﺎﺩ&#= 1740; ﺘﺮﻣﻴﺸﻮﺩ.ﮐﻪ &= #65251;ﻔﻬﻮﻡ ﺍﻓﺮﺍﺩ ﺧﻮﺩ ﮔ&= #65198;ﺩﺩ ﺍﻳﻦ ﻓﻠﺎﺳﻔﻪ &= #65251;ﺎﺩﻯ ﮔﺮﺍ،ﮐﻪ ﺩﺭﺑ= 5166;ﺭﻩ ﺫﻫﻦ ﮔﺎﻫﻰ ﺑﻨ&= #65166;ﻡ ﻧﻔس ﻮﺭﻭﺍن ﻤ= 5268;ﮕﻮﻳﻨﺪ، ﻣﻌﻘﻮﻟﺎت ﺨﻮ= 5193;ﺭﺍ ﻋﻤﻠﻴﺎت عقلهای علیا= 40; ﻤﻨﻄق ﻤﻴﺪﺍﻧﻨﺪ.ﻣﺎ&#= 65255;ﻨﺪ ﺗﺼﻮﺭ ﻭ ﺣﮑﻢ ﻭ= ﻗﻀﺎﻳﺎ ﻭ ﺍﺳﺘﺪﻟﺎﻟﺎ&#= 65173; ﺁﻧﻬﺎ ﮐﻪ ﺩﺭ ﻫ= ﺮ ﺣﺎﻝ ﻋﻤﻠﻴﺎﺕ &= #65227;ﻘﻠﻰ ﺑﺪﺍﺋﻰ ﺩﺭ ﺑﻴ&= #65254; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65259;ﺴﺖ. ﮐﻪ ﻫﻤﮕﻰ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺍﺯ ﻣﺤﻞ ﺭﻭﺍﻥ = ﺁﻟﻮﺩﻩﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ ﮔﺮﭼﻪ &= #65165;ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ،ﻭﻟﻰ ﺩﺳﺘﮑﺎﺭﻯ ﺷﺪ&#= 65257;،ﻭﺣﺘﻰ ﮔﺎﻫﻰ ﻣﻌﮑﻮس &#= 65193;ﺭﺁﻣﺪﻩ ﺑﻴﺎﻥ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭ ﻟﺬﺍ ﺑﺎﺭ ﻣﻨﻔ&= #65264; ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ &= #64404;ﺮﺍﻥ ﺗﺮ ﻭﺳﻨﮕﻴﻦ ﺗ&= #65198; ﻣﻴﻨﻤﺎﻳﻨﺪ.ﺳ&#= 65166;ﻟﮑﺎﻥ ﺩﺭﻫﻨﮕﺎﻡ ﺗﻤ&#= 65198;ﮐﺰﺍﺕ ﻭﺗﻮﺳّﻠﺎﺕ ﻭ &#= 65175;ﺄﻣّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺧﻮﺩ،= 4400;ﻪ ﺩﺭ ﻭﺳﺎﺋﻂ ﺍﻟ&= #65260;ﻰ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ&#= 1548;ﺍﻟﻬﺎﻣﺎﺗﻰ ﺩﺍﺭﻧﺪ. که اﻟ= 5170;ﺘﻪ ﺍﺟﺎﺯﻩ ﻭ ﻭﻗﺖ = ﺑﻴﺎﻥ ﺁﻧﺮﺍ ﻧﺪﺍﺭﻧ&#= 65194;،ﮐﻪ ﻭﻇﻴﻔﻪ ﺁﻧﻬﺎ &= #65175;ﻌﺎﻟﻰ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65165;ﺳﺖ.ﻭﻧﻪ ﺳﺮﻣﺴﺖ ﺩﺍﺩﻩ &= #65259;ﺎﻯ ﻋﻘﻠﻰ ﻫﺮﻣﺮﺣ&#= 65248;ﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﺍﻳ= ﻦ ﺣﺠﺎﺏ ﺑﺰﺭﮒ ﺑ&= #65198;ﺍﻯ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198;،ﺗﺎ ﺷﻬﻮﺩ ﺁﺧﺮ ﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ ﺑﺮﺍﻯ &= #65153;ﻧﻬﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻫ= ﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﻧﻴﺮ&= #65261;ﻯ ﺷﻔﺎ ﺑﺨﺶ ﻭ ﻣﻌ= ﺠﺰﻩ ﮔﺮﻯ ﻭ ﻓﺎﻝ ﮔﻴ= ﺮﻯ، ﺳﺎﻟﻚ ﺭﺍ= ; ﻣﻴﺎﻥ ﺭﺍﻩ ﻧﮕﺎﻩ ﻣﻴ&= #65194;ﺍﺭﺩ. ﮔﻮﺋﻰ ﺩﺭ ﺭﺍﻩ = ﺍﻟﻬﻰ،ﺑﺎ ﺍﻧﺒﺎﺭﻫﺎﻯ ﻃ&#= 65248;ﺎ ﺭﻭﺑﺮﻭ ﻣﻴﺸﻮ&#= 65255;ﺪ.ﮐﻪ ﺍﮔﺮ ﻫﺮ ﻗﺪﺭﻃ&= #65248;ﺎ ﺑﺮﺣﺴﺐ ﻃﻤﻊ ﻭ&= #65187;ﺮص ﺨﻮﺩ ﺑﺮﺩﺍﺭﻧ&#= 65194;، ﭼﻨﺎﻥ ﺳﻨﮕﻴن &#= 65252;ﻴﺸﻮﻧﺪ،ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻗ&#= 65194;ﻣﻰ ﺩﻳﮕﺮ ﺑﺮﺩﺍﺭ&#= 65255;ﺪ.ﻭﻫﻤﺎﻥ ﺟﺎ ﺩﺭ ﺍﻧﺒﺎﺭ = ثرﻭﺕ ﻭ ﻃﻠﺎ ﻭ ﻋﻠﻢ ﻭ= ; ﻣﻌﺠﺰﺍﺕ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65256;ﺪ.ﻭﺳﺎﻟﮑﺎﻥ ﺩﻳﮕﺮ ﺑﺮ ﺣﺴﺐ = ﭘﻴﻤﺎﻥ ﺧﻮﺩ ﭘﻴﺶ ﺭﻓت&#= 1607; اﻧﺪ.ﻭﺑﻤﺮﺍﺗ= 5168; ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺳﻴﺪه اﻧﺪ. ﻫ&#= 65198;ﭼﻪ ﺣﻀﻮﺭ ﺷﻬﻮﺩﻯ &= #65261;ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﺳﺎﻟﻚ ﻭ&= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ &= #65251;ﻴﮕﺮﺩﺩ ﺗﻨﺰﻳﻞ ﺣﻘﺎﻳ&#= 65238; ﺩﺭﻳﺎﻓﺘﻰ ﻭ ﺍ&= #65247;ﻬﺎﻣﻰ ﺧﻮﺩ ﺭﺍ،ﺑﺎﻳ= 5194; ﺩﺭ ﭼﻨﺪﻳﻦ ﻣﺮ&= #65187;ﻠﻪ ﺗﻨﺰﻳﻞ ﮐﻨﻨﺪ&#= 65257;،ﺗﺎ ﺩﻳﮕﺮﺍﻥ ﺷﺎﻳ&#= 65194; ﺑﻔﻬﻤﻨﺪ،ﻭ ﺗ= 5236;ﻬﻴﻢ ﺑﺴﺨﺘﻰ ﺷﻮﻧﺪ. = ﺑﺴﻴﺎﺭﻯ ﻋﻮﺍﻣﻞ ﺷﻌﻮﺭ&#= 65263; ﻭ ﺍﺣﺴﺎﺳﻰ ﻭ ﺗ= ﺄثیرﺍﺕ ﺧﺎﺭﺟﻰ ﻧﻴﺰ ﻭ&= #65183;ﻮﺩﺩﺍﺭﻧﺪ،ª= 5;ه ﺒﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 1606;ی ﺒﻴﺸﺘﺮ ﺿﺮﺭ ﺭ&= #65203;ﺎن هستند.ﮐﻪ ﻣﺎ᥽= 5;ﻊ ﺗﻤﺮﮐﺰ ﻭ ﺳﻠﻮ&= #65241; ﺁﻧﻬﺎ ﻣﻴﺸﻮﺩ.&= #65261;ﻟﻰ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺗﺄثیرﻯ ﻧﺪﺍʋ= 97;ﺩ. ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺗﻮﺣﻴﺪ ﺣﻮﺍﺩ&#= 1579; ﺧﺎﺭﺟﻰ ﺭﺍ ﺑﻨ&= #65252;ﺎﻳﻨﺪ،ﻭ ﺗﺤﺖ ﺗﺄثیر ﻗA= 198;ﺍﺭﻧﮕﻴﺮﻧﺪ ﺑﻠﮑﻪ ﺣﺘﻰ ﺗﺄ&= #1579;یر ﻣثبای ﻧﻴﺰ ﺩʋ= 97; ﺣﻮﺍﺩﺵ ﺧﺎﺭﺟﻰ ﺑﮕﺬﺍ&#= 65197;ﻧﺪ.ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻣ&#= 65176;ﺄثّر ﺑﺤﻮﺍدث ﺭﺍ ﻫ= 5194;ﺍﻳﺖ ﮐﻨﻨﺪ.<o:p></o:p> = 5197;ﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﺣﺪ&#= 65267;ث ﻧﻔس ﻳﺎ ﻫﻤﺎﻥ &= #65169;ﺤﺮﺍﻧﻬﺎﻯ ﺭﻭﺍﻧﻰ ﺭﺍ،ﻋ= 5252;ﻮﺩی ﺘﺮ ﻭﺑﺎﻟﺎﺗﺮ &= #65165;ﺯ ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264;،ﻭ ﻋﻤﻠﻴﺎﺕ ﻋﻘﻠ&#= 65264; ﻣﻴﺪﺍﻧﻨﺪ.ﺍﻟ&#= 65170;ﺘﻪ ﻋﻤﻮﺩﻯ ﺷﺎﻳﺪ &= #65169;ﻤﻌﻨﻰ ﻣﺴﻠﻂ ﺑﻮﺩﻥ ﻭ = ﺍﺣﺎﻃﻪ ﺍﺯ ﺑﺎﻟﺎﺗﺮ ﺑ&= #65198;ﺫﻫﻦ ﻭ ﻋﻘﻞ ﺍﺳﺖ.ﭼﻮ= ﻥ ﺑﻴﻤﺎﺭﺍﻥ ﺣﻴ&#= 65166;ﺕ ﺫﻫﻨﻰ ﻭ ﺣﺘﻰ ﺣ= ﻴﺎﺕ ﻋﻘﻠﻰ ﻧﺪﺍﺭﻧ&#= 65194; ﮐﻪ ﺑﺤﺮﺍﻧﻬﺎ&#= 65263; ﺭﻭﺍﻧﻰ ﺑﺮﺁﻧ&#= 65260;ﺎ ﺣﺎﮐم ﻤﻴﺸﻮﺩ.&#= 65251;ﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺁﻟﻮﺩﮔﻰ &= #65261; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65185; ﺣﻴﻮﺍﻧﻰ،ﺑﺎ = 5197;ﻭﺍﻥ ﻭﺟﺎﻥ ﻭ ﻧﻔس ﺍ&= #65251;ّﺎﺭﻩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ،ﻫﻤﻪ ﻭﺟﻮﺩ ﺫﻫﻨﻰ ﻭ = ﻋﻘﻠﻰ ﺑﻬﺮﺩﺭجه اﻯ A= 197;ﺍ ﺩﺭﺧﻮﺩ ﻓﺮﻭ ﺑ&= #65198;ﺩﻩ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺩﺭ= ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩﻭﻥ ﻧﻮﺭﻣﺎﻝ &= #65165;ﺳﺖ.ﻭﺍﻟّﺎ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻇﺎﻫﺮﺍ &= #65203;ﺎﻟﻢ،ﮐﻪ ﻫﻨﻮﺯ ﺑﺤﺮﺍﻧ&#= 65260;ﺎﻯ ﺭﻭﺍﻧﻰ ﺁﻧﻬﺎ &= #65207;ﺪﺕ ﻧﮕﺮﻓﺘﻪ، ﺗﻮ= 5165;ﻥ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﻧﺪ.ﻭﻣﻴﺘ&#= 65262;ﺍﻧﻨﺪ ﺑﺎﻧﺘﺨﺎﺏ ﺧﻮ&#= 65193; ﺯﻧﺪﮔﻰ ﮐﻨﻨﺪ.&= #65165;ﻳﻨﺎﻥ ﺑﺤﺮﺍﻧﻬﺎﻯ ﺭ&#= 65261;ﺍﻧﻰ ﺿﻌﻴﻒ ﻭﮔﻬﮕﺎ&#= 65257; ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﻣ&= #65228;ﻘﻮﻟﺎﺕ ﺫﻫﻨﻰ که ﺒﻨﺎ= 5249; ﻣﻌﻘﻮﻟﺎﺕ ﻋﻘ&#= 65248;ﻰ ﺁﻧﻬﺎ ﺳﺘﻮﺩﻩ &= #65207;ﻮﺩ ﻧﺪﺍﺭﻧﺪ.ﺍﻣﺎ &= #65203;ﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺖ ﺑﺎ ﺳﻠ&= #65166;ﻣﺘﻰ ﺧﻮﺩ،ﺗﺮﻙ ﻣﻌ= 5240;ﻮﻟﺎﺕ ﺫﻫﻨﻰ ﻭ ﻋﻘﻞ ﻣ= ﺎﺩﻯ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ.&= #64400;ﻪ ﻋﻘﻞ ﻟﻮّﺍﻣﻪ &#= 65255;ﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65255;ﺪ.ﺗﺎ ﺑﻌﺪﺍ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65260;ﺎﻯ ﻣﺮﺑﻮﻃﻪ ﺑﺮﺳ&#= 65256;ﺪ ﻭﻫﺮﮔﺰ ﺁثاﺭA= 263; ﺍﺯ ﻣﻌﻘﻮﻟﺎﺕ &= #65195;ﻫﻨﻰ ﻭ ﻋﻘﻠﻰ ﻣﺎﺩﻯ&= #1548;ﭼﻪ ﺭﺳﺪ ﺑﺒﺤﺮﺍﻧ&#= 65260;ﺎﻯ ﺭﻭﺍﻧﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﮔﺮﭼﻪ ﺑﺮﺍﻯ ﺗﻨﺰﻳﻞ &= #65165;ﻟﻬﺎﻣﺎﺕ ﺧﻮﺩ ﻣﻌﻘﻮﻟﺎ&#= 65173; ﻣﺎﺩﻯ ﻭ ﺫﻫﻨﻰ = ﺭﺍ، ﺗﺠﺮﺑﻪ ﻭ ﺗﻤﺮ&= #65267;ﻦ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﺑﺘﻮﺍﻧﻨﺪ ﺗﻔ&#= 65260;ﻴﻢ ﮐﻨﻨﺪ. ﻭ ﺟﺎﻟﺐ= ﺍﻳﻨﮑﻪ ﺩﺭ ﺗﻤﺮﮐﺰﺍﺕ &= #65165;ﻭﻟﻴﺎ، ﺧﺴﺘﮕﻰ ﺟﺴﻤﻰ &= #65193;ﺭﭼﺸﻢ ﻭﻣﻐﺰ ﺩﺳت ﻤﻴ&#= 65194;ﻫﺪ.ﺯﻳﺮﺍ ﺑﺎﻟﺎﺗﺮﺭﺍ ﻫ&#= 65256;ﻮﺯ ﻓﺮﺻت ﺪﺍﺭﻧﺪ.&#= 65153;ﻧﮕﺎﻩ ﺣﺎﻟﺖ ﺑﻰ ﺧﺒﺮ&= #65263; ﺍﺯﻣﺮﺍﺗﺐ ﺑﺎ&#= 65247;ﺎﺗﺮ،ﺍﻣﻴﺪ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﺑ&= #65252;ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮﺭﺍ ﺑ&#= 65268;ﺸﺘﺮ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪ ﻫﻨﮕﺎﻡ ﺭﻓﻊ ﺧ&= #65204;ﺘﮕﻰ ﺗﻦ،ﮐﻮﺷﺶ ﺑﻴ= 5208;ﺘﺮ ﺑﺮﺍﻯ ﺁﺭﺯﻭﻯ &= #65169;ﺎﻟﺎﺗﺮﮐﻪ ﻣﻄﻤﺌﻦ ﺩﺭﻭﺟ&#= 65262;ﺩﺷﺎﻥ ﻫﺴﺘﻨﺪ.ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ.ﺩﺭ ﺭﻭﺍ&= #65253; </spa= n>ﺩﺭﻣﺎﻧﻰ ﻋʌ= 52;ﻠﻴﺎﺕ ﺫﻫﻨﻰ ﻭﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ&#= 1548;ﺑﺨﺼﻮﺹ ﺑﺤﺮﺍﻧﻬﺎﻯ ﺭ&#= 65261;ﺍﻧﻰ ﮐﻪ ﻇﺎﻫﺮﺍ ﺩﺭ = ﺍﺧﺘﻴﺎﺭ ﺑﻴﻤﺎﺭ ﻧﻴﺰ ﻧ&= #65268;ﺴﺖ، ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65169;ﻴﻤﺎﺭﻯ ﻭ ﺷﺎﻳﺪ ﻣﻌﺎﻟ&= #65184;ﻪ ﺁﻥ،ﻗﺎﺑﻞ ﻣﻄ= 5166;ﻟﻌﻪ ﻭ ﺍﺭﺯﺵ ﻫﺴﺖ.ﻭ= ﻟﻰ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺳﺎﻟﻢ ﻧﻮﺭﻣﺎ&#= 65245; ﻣﻄﺮﺡ ﻧﻴﺴﺘﻨ&#= 65194;.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﭼﻨﺎﻥ ﻣﻄﺎلع= 07; اﻯ ﺭﺍ ﺩﺭ ﻣﻌﻘ&= #65262;ﻟﺎﺕ ﺳﺎﻟﻚ ﻣﻴﮑﻨﻨ&#= 65194;،ﮐﻪ ﺑﻌﻘﻞﻧﻴﺮﻭﻣ= 5256;ﺪﺗﺮ ﻧﻔس ﻟﻮّﺍﻣﻪ = 5255;ﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ ﺭﺳﻴ&#= 65194;ه تﻧﺪ ﺗﺎ ﺷﺎﻳﺪ &= #65155;ﻧﺪﻙ ﻣﺸﮑﻠﺎﺕ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﺭ&= #65165; ﺑﺸﻨﺎﺳﻨﺪ ﻭ ﭼ&= #65166;ﺭﻩ ﺍﻧﺪﻳﺸﻰ ﮐﻨﺪ &= #65153;ﻧﮕﺎﻩ ﺩﺍﺭﻭﻯ ﮐﺎﺭ ﺷ&= #65236;ﺎ ﺑﺨﺸﻰ ﺁﻥ ﺑﺎ ﺧ= ﺪﺍﻭﻧﺪ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ، ﻭﻟﻰ ﺑﺪ&#= 65203;ﺖ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﻚ ﻭﺩﻳﮕﺮﺍﻥ ﻇﻬ&#= 65262;ﺭ ﻣﻴﮑﻨﺪ.ﭼﻮﻥ ﺩ&= #65203;ﺖ ﻭﺯﺑﺎﻥ ﻭ ﺻﻮﺭ&= #65173; ﻭ ﺳﻴﺮﺕ ﺁﻧ= ﻬﺎ،ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺳﺖ &= #65261;ﺯﺑﺎﻥ ﻭ ﺻﻮﺭﺕ ﻭ ﺳﻴﺮ= ﺕ ﺧﺪﺍﻭﻧﺪ ﺭﺣﻤ&#= 65166;ﻥ ﺍﺳﺖ.ﺍﮔﺮ ﮐﺎﻣ&= #65246; ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪﻯ ﺑﺎﺷﺪ.ﭘس ﻣﺎ ﺑ&= #65166; ﻣﺮﺍﺣﻞ ﻭﻃﺒﻘ&#= 65166;ﺕ ﻣﺘﻌﺪﺩ ﺫﻫﻨﻰ &= #65261; ﺍﺩﺭﺍﮐﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﻭ ﺭﻭﺍﻧﻰ ﺭﻭﺑ&= #65198;ﻭ ﻫﺴﺘﻴﻢ،ﮐﻪ ﻫ= 5250; ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﻫﺴﺘﻨﺪ،ﻭﻫﻢ = 5239;ﺎﺑﻞ ﺗﻔﮑﻴﻚ ﺑﺮﺍﻯ &= #65251;ﻌﺎﻟﺠﻪ،ﻭ ﻳﺎ ﺑﮑﻠّﻰﺣﺬ= 5233; ﺷﺪﻧﻰ ﻫﺴﺘﻨﺪ.&= #65169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻭ ﻋﻘﻠﻬﺎﻯ ﺍﻧ&= #65204;ﺎﻧﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﭼﻨﻴﻦ ﺗﻔﮑﻴﻚ &= #65261; ﺍﺻﻠﺎﺡ ﻭﺣﺬﻑ &= #65169;ﺮﺧﻰ ﻟﺎﺯﻡ ﺍﺳﺖ.<o:p></o:p></span= > = 5193;ﺭ ﻣﺘﻔﮑّﺮﻳﻦ ﻣ= 5166;ﺩﻯ ﮐﻪ ﺑﺨﻮﺍﻫﻨﺪ &= #65169;ﻴﻦ ﻣﺮﮐﺰﻳّﺖ ﺭﻭ= 5165;ﻥ،ﺑﻌﻨﻮﺍﻥ ﻭﺍﺣﺪ ﻣﺘﺤﺪ ﺷ&= #65194;ﻩ، ﻭﺑﺎ ﻟﺎ ﻣﺮﮐﺰ&= #65267;ّﺖ ﺩﺭ ﭘﺮﺍﮐﻨﺪﮔ&#= 65264; ﻣﺤﺘﻮﻳﺎﺕ ﺫﻫ&#= 65254; ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257;،ﺗﻠﻔﻴﻖ ﻭ ﺭﺍﻩ ﺳﻮﻣﻰ ﺑ= ﺠﻮﻳﻨﺪ،ﮐﻪ ﻗﺪﻣﻰ ﻧﺪ= ;ﺍﻧﺴﺘﻪ ﺑﺴﻮﻯ ﺷﻨﺎﺧﺖ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺡ ﺑﺮﺩﺍﺷت= 607; اﻧﺪ.ﻫﻴﻮﻡ ﻭﻭ&#= 65165;ﺗﺴﻮﻥ ﺩﺭ ﻟﺎ ﻣﺮﮐﺰﻳ&= #1617;ﺖ،ﺍﺳﺘﺒﻄﺎ᥽= 3; ﻭ ﺗﺄﻣّﻞ ﺑﺎﻃ&#= 65256;ﻰ ﺭﺍ ﺭﻭﺵ ﻭﻣﻨﻬ&= #65182; ﺑﺮﺭﺳﻰ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﻣ&#= 65256;ﻬﺞ ﻭﺭﻭﺵ ﻣﻠﺎﺣﻈ&#= 65258; ﺧﺎﺭﺟﻰ ﻭﺭﻓﺘ&#= 65166;ﺭ ﺷﻨﺎﺳﻰ ﺭﺍ ﺩﻗ&= #1617;ﺖ ﻣﻴﮑﻨﻨﺪ، ﮐﻪ &#= 65197;ﻭﺍﻥ ﮐﺎﻭﺍﻥ ﻣﻴﮑﻨ&#= 65194;.ﻣﺴﺄﻟﻪ ﺑﺎﺯﮔﺸﺖ ﺧﺎﻃ&#= 65198;ﺍﺕ ﺑﺤﺎﻓﻈﻪ،ﻭ ﺃ= 579;ر ﺗﮑﺮﺍﺭﻯ ﺍﻋﻤ&#= 65166;ﻝ ﻭﺃثرﺍﺕ ﺧﺎﺭA= 183;ﻰ ﺭﺍ ﺣﻞ ﻧﻤﻰ ﮐﻨ= ﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﺑﻨﺘ&#= 65268;ﺠﻪ ﻗﻄﻌﻰ ﻭﺩﺭﺳﺘ&#= 65264; ﺩﺭ ﺷﻨﺎﺧﺖ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﻧﻤﻴﺮﺳ&#= 65256;ﺪ.ﮐﻪ ﺭﺍﻩ ﻧﻔﻮﺫ ﻣﺪ&= #65169;ّﺮﺍن اﻟﻬﻰ ﺭﺍ ﺩﺭ ﺍ&= #65255;ﺴﺎﻥ ﺧﻮﺍﻫﺪ ﮔﺸﻮﺩ.&= #65259;ﻴﻮﻡ ﺍﺩﺭﺍﮐﺎﺕ ﻋﻘ&#= 65248;ﻰ ﺭﺍ ﺑﺪﻭﻧﻮﻉ ﺗ&= #65240;ﺴﻴﻢ ﻃﺒﻴﻌﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻳﮑﻰ ﺍﻃﻠﺎﻋﺎﺕ ﻗﺎ&#= 65169;ﻞ ﻗﺒﻮﻝ ﺷﺨﺺ،ﮐ= 5258; ﺍﺯ ﻣﺤﻞ ثبات A= 227;ﻘﻴﺪﻩ ﺷﺨﺼﻰ ﺍﺳﺖ.ﻭ ﺩ= ﻳﮕﺮﻯ ﺍﻓﮑﺎﺭ ﻳﺎ ﻫﻤ&= #65166;ﻥ </spa= n>ﺑﺎﺯﻯ ﺫﻫﻦ A= 153;ﻟﻮﺩﻩ،ﻭﺗﻔﺎ= ﻭﺕ ﺁﻧﻬﺎ ﭼﻮﻥ ﺑﻴ&= #65254; ﻋﺎﺩﺕ ﻭ ﺍﻋﺘﻘ&= #65166;ﺩ،ﺑﺎ ﺍﻣﻮﺭ ﺟﺪﻳﺪ ﺭ&= #65203;ﻴﺪﻩ ﺍﺯ ﺧﺎﺭﺝ ﻭﺟﺪ&= #65267;ﺪ، ﺩﺭﺩﺭﺟﻪ ثباʋ= 73; ﻭﺣﻴﻮﻳّﺖ ﻣﻴﺪﺍﻧﺪ ﻳﺎ ﻫ&= #65252;ﺎﻥ ﺩﺭﺟﻪ ﺳﻤﭙﺎﺗ&#= 65264; ﻭﮐﺸﺶ ﺍﻧﺴﺎﻥ &= #65169;ﮕﺮﻭﻫﻰ ﻋﻘﺎﻳﺪ ﻭﺍﻓﮑ&#= 65166;ﺭ ﺍﺳﺖ.ﭼﻪ ﺍﺯ ﻧﺎ= ﺧﺪﺍﺁﮔﺎﻩ ﺑﺎﺷﺪ ﻳﺎ ﺭﺳﻴ&= #65194;ﻩ ﺍﺯ ﺧﺎﺭﺝ ﺑﺸﮑ&= #65246; ﻣﺤﺴﻮﺳﺎﺕ ﺟﺪ&#= 65267;ﺪ.ﺁﻧﮕﺎﻩ ﭘﺬﻳﺮﺵ ﺍﻓﺮﺍ&#= 65193; ﻭﺗﺼﺪﻳﻖ ﺁﻧﻬ&#= 65166;،ﺩﺭﺟﻪ ﺣﻴﻮﻳّﺖ ﻭ ﺃث= 585; ﺣﻴﺎﺗﺒﺨﺶ ﺑﺮ&#= 65165;ﻯ ﺷﺨص ﺮﺍ ﺩﺍﺭﺩ.&= #65251;ﻴﺘﻮﺍﻥ ﮔﻔﺖ ﻋﻘﻞ ﺟﺰﺋ&= #65264; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548; ﺷﺎﻣﻞ ﺳﺎﻳﺒﺮ&#= 65255;ﻴﺘﻴﮑﻬﺎﻯ ﺟﺴﻤﺎﻧﻰ ﻭ ﻧﻔ&= #65204;ﺎﻧﻰ ﻭﻋﻘﻠﺎﻧﻰ ﺍﺳ&#= 65174;. ﻳﻌﻨﻰ ﺑﻤﺮﻭﺭ &= #65261; ﺗﮑﺮﺍﺭ،ﭼﻨﺎA= 253; ثباﺕ ﺍﻋﺘﻘﺎʋ= 93; ﻭ ﻋﺎﺩﺕ ﺑﻴﻚ ﻋﻘ&= #65268;ﺪﻩ ﻭﻓﮑﺮ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﭼﻨ= ﻴﻦ ﻋﻘﻠﻰ، ﻫﻤﺎﻥ &#= 65255;ﻔس أﻣّﺎﺭﻩ ﺁﻟﻮA= 193;ﻩ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65169;ﺼﻮﺭت ﻤﻠﮑﺎﺕ ﻭﺍﺣﻮ&#= 65165;ﻝ ثاﺑت اﻋﺘﻘﺎ᥷= 3;ﻯ ﺍﻓﺮﺍﺩ ﺩﺭﺁﻣ&#= 65194;ﻩ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺁ&= #65255;ﭽﻪ ﭘﻴﺮﻭﺍﻥ ﻳﻚ ﺍ&= #65267;ﺪﺋﻮﻟﻮﮊﻯ ﮔﺮﻓﺘﺎﺭ ﻃﻠﺴ&#= 65250; ﺫﻫﻨﻰ ﻭ ﻋﻘﻠﻰ = ﻫﺴﺘﻨﺪ.ﮐﻪ ﺑﺨﻮﺩ ﻓﺮﺻﺖ ﺭ&= #65203;ﻴﺪﮔﻰ ﺑﺎﻣﻮﺭ ﻋﻘﻠﻰ &= #65261; ﺍﻳﺪﺋﻮﻟﻮﮊﻳ= 5260;ﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﻧﻤ&= #65268;ﺪﻫﻨﺪ.ﻭﭼﻮﻥ ﻣﺬﻫﺒﻰ ﻫﺎﻯ ﻗ&= #65208;ﺮﻯ، ﭼﻨﺎﻥ ﺳﺎﻳﺒﺮ&#= 65255;ﻴﺘﻴﻚ ﺭﻭﺍﻥ میﺸﻮﺩ= 48; ﮐﻪ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ &= #65197;ﺍﻩ ﺗﻌﺎﻟﻰ ﺑﺎﻣﻮ&#= 65197; ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻭ = ﺭﻭﺣﻰ،ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﻣﻴﺴّﺮ &#= 65255;ﻴﺴﺖ.ﻭ ﺑﻴﺎﻥ ﺍﻳﻦ ﻣﻌ&= #65240;ﻮﻟﺎﺕ،ﻫﻤﻴʌ= 08;ﻪ ﺑﺎ ﺭﻋﺎﻳﺖ ﺣﻔ&= #65166;ﻇﺖ ﻭ ﺧﻄﺮ،ﺍﺯ ﺑﺮ&#= 65191;ﻮﺭﺩ ﺑﺎ ﻋﻘﺎﻳﺪ ﺩﻳ&= #64405;ﺮﺍﻥ،ﺑﺎﺯ ﻣﺒﻬﻢ ﻭ ﭼﻨﺪ ﭘ= ﻬﻠﻮ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ &= #65169;ﺎ ﺳﻤﺒﻮﻟﻴﺴﻢ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺴﻴﺎﺭ &= #65175;ﻔﺎﻭﺕ ﺩﺍﺭﺩ.ﮐﻪ ﻗﺎﺑ&= #65246; ﺗﻔﮑﻴﻚ ﺩﺭ ﻧﺎ&= #65249; ﻫﺴﺖ.ﻭﻟﻰ ﻋﻘﺎ&= #65267;ﺪ ﺩﻳﮕﺮﺍﻥ ﻫﻤﻴ&#= 1588;ه ﻤﺒﻬﻢ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ.ﻭﺑﺮﺍﻯ ﺍﻧﮑﺎﺭ ﻭ ﺗﮑﺬ&= #65267;ﺐ </spa= n>ﺧﻮﺩ ﻧﻴﺰ ﺁA= 251;ﺎﺩﻩ ﻫﺴﺘﻨﺪ.ﻭ ﻫﺮ ﺩ= ﻡ ﺩﺭ ﺑﺎﺭﻩ ﻳﻚ ﻣ= ﻮﺿﻮﻋﻰ ﻋﻘﻴﺪﻩ ﺧﻮﺩﺭ&#= 65165; ﺗﻐﻴﻴﺮ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻟﺬﺍ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65187;ﺘﻰ ﻓﻠﺎﺳﻔﻪ،ﻣﺪA= 165;ﻡ ﻋﻘﺎﻳﺪ ﺧﻮﺩﺭ&#= 65165; ﺑﺮﻧﮓ ﺩﻳﮕﺮﻯ &= #65251;ﻄﺮﺡ ﻣﻴﮑﻨﻨﺪ،که ʌ= 52;ﻠﺎﺣﻈﻪ ﺩﻳﮕﺮﺍﻥ ﮐﺮﺩ&#= 65257; ﺑﺎﺷﻨﺪ. ﻭﻟﻰ ﺳ= ﻤﺒﻮﻟﻴﺴﻢ ﻭﺗﻨﺰﻳﻠﺎﺕ ﺍ&#= 65261;ﻟﻴﺎ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﺎﻣﻰ ﺍﻟﻬﻰ ﺧﻮﺩ،ﻣ= 5248;ﺎﺣﻈﻪ ﺧﻄﺮ ﻭﺗﺮﺩﻳﺪ &= #65193;ﺭ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ. = ﻭﻣﻴﺘﻮﺍﻧﻨﺪ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﺟ&= #65194;ﻳﺪﻯ ﺩﺭ ﺗﻤثیلاﺕ ʌ= 61; ﺗﺸﺒﻴﻬﺎﺕ ﺑﮑﺎﺭ ﺑﺒﺮﻧﺪ.&= #64400;ﻪ ﺷﺎﻳﺪ ﻳﮑﻰ ﺍﺯ = ﺁﻧﻬﺎ ﺑﺪﻝ ﺷﻨﻮﻧﺪﻩ &= #65169;ﻨﺸﻴﻨﺪ.ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺻﺮﺍﺭﻯ ﻧﺪﺍ&#= 65197;ﻧﺪ، ﮐﻪ ﻣﺎﻧﻨﺪ ﺑﺨ&= #65208;ﻨﺎمه اﻯ ﺑﺮﺍﻯ ﻫﻤﮕ&#= 65166;ﻥ ﺑﺨﻮﺍﻫﺪ ﺍﺳﺘ&#= 65194;ﻟﺎﻝ ﮐﻨﻨﺪ.ﮐﻪ ﻓﺮﺍ&= #65261;ﺍﻥ ﺗﻔﺎﻭﺕ ﺩﺭ ﺳﻄ&= #65262;ﺡ ﻋﻘﻠﻰ ﺩﻳﮕﺮﺍ&#= 65253; ﻫﺴﺖ.<o:p></o:p> = 5165;ﻧﻄﺒﺎﻉ ﮐﻪ ﺩﺭ ﺣﮑﻢ ﻃﺒ= ﻊ ﻭﭼﺎﭖ ﺷﺪ= ;ﻥ ﺩﺭ ﺩﻝ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174;، ﻭ ﻣﺎ ﺍﺯ ﺳﺎﻳﺒ= ﺮﻧﻴﺘﻴﻚ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ،ﺍﺯ ﺁثاﺭ ﻣثبت ﻳᥴ= 6; ﻣﻨﻔﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﺍﺩ&= #65197;ﺍﮐﺎﺕ ﻭ ﺁﻟﻮﺩﮔﻰ ﻫﺎ&= #65263; ﺧﺎﺭﺟﻰ ﻧﻴﺮﻭ&#= 65251;ﻨﺪﻯ ﻫﺴﺘﻨﺪ ، ﭼﻮﻥ &= #65227;ﻮﺍﻃﻒ ﺗﺪﺑﻴﺮ ﻭ ﺍﻧﻔ&= #65228;ﺎﻝ ﺩﻫﻨﺪﻩ، ﻭ ﺑﺮ&#= 65165;ﻯ ﺑﺎﺭ ﺍﻭﻝ ﺑﺎﻧ&= #65204;ﺎﻥ ﻣﻴﺮﺳﺪ. ﻭ ﻳﺎ ﺍ= ;ﻳﻦ ﺩﻓﻌﻪ ﻧﻴﺮﻭﻣ&#= 65256;ﺪﺗﺮ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ &= #64400;ﻪ ﻣﻨﺠﺮ ﺑﺘﺄﻣّ= 5246; ﻭ ﺗﻐﻴﻴﺮ ﻧﻈﺮ&= #65165;ﺕ </spa= n>ﻗﺒﻠﻰ ﺑﺸﻮʋ= 93;.ﺍﻣﺎ ﺍﻓﮑﺎﺭﻳﮑﻪ ﻧ&#= 65262;ﻉ ﺩﻭﻡ ﺍﺯ ﺍﺩﺭﺍ&= #64400;ﺎﺕ ﻋﻘﻠﻰ ﺍﻧﺴﺎﻥ&#= 1548;ﺑﻨﻈﺮ ﻫﻴﻮﻡ ﻣﻴﺒﺎﺷ&#= 65194;.ﺣﺎﺻﻞ ﺗﻔﮑّﺮﺍﺕ ﺷﺨ= 589; ﺍﺳﺘﺪﻟﺎﻟﺎﺕ &#= 65227;ﻘﻠﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍ&#= 65255;ﺪ.ﮐﻪ ﻧﺘﻴﺠﻪ ﺍﺣﺴﺎ&#= 65203;ﺎﺕ ﻭ ﻋﻮﺍﻃﻒ ﻭ ﺍﻧ= ﻔﻌﺎﻟﺎﺕ ﺧﺎﺭﺟﻰ ﻧﻴﺮﻭ&#= 65251;ﻨﺪ ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ. = ﺍﻧﻔﻌﺎﻝ ﻗﻮﻯ ﻭﺑﺎﺭ ﺍﻭ&= #65245; ﺭﺍ، ﺍﻧﻄﺒﺎﻉ &#= 65261; ﺑﻄﺒﻴﻌﺖ ﺩﺭﺁ&#= 65251;ﺪﻥ ﺭﻭﺍﻥ،ﺗﺎ ﺍﻧ= 5228;ﮑﺎس ﻋﻘﻠﻰ ﻭﻓﮑﺮﻯ</= span> </spa= n>ﻭﺟﻮﺩ ﮐﻠّ᥾= 4;، ﻫﻤﺎﻥ ﺍﻧﻄﺒﺎ&#= 65227;ﺎﺕ ﻭ ﺍﻓﮑﺎﺭ ﺍﺳﺖ.= ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻣﻮ= ﻗﺘﻰ ﺟﺪﻳﺪ ﺍﺳﺖ. ﺑﻠ= ﮑﻪ ﻧﻮﻋﻰ ﻣﻘﺪﻣﻪ &= #65165;ﺯ ﺣﺼﻮﻝ ﺣﻴﺮﺕ ﻭ&= #65193;ﻭﺭﺗﺮ ﺷﺪﻥ ﺍﺯ ﺣﻘﻴﻘ&= #65174; ﺍﺳﺖ.ﺍﻣﺎ ﺩﺭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ،ﺍﻳﻦ ﮐ= 5248;ّﻰ ﺳﺎﺯﻯ ﺫﻫﻨﻰ،= 5169;ﻨﺎﻡ ﺍﻓﮑﺎﺭ، ﺩﺭ ﺗ&#= 65256;ﺰﻳﻞ ﺳﻄﺢ ﻣﻨﻄﻘﻰ ﺻ&= #65262;ﺭﺕ ﻣﻴﮕﻴﺮﺩ.ﺍﻓﮑ&#= 65166;ﺭ ﻧﺘﻴﺠﻪ ﺍﻧﻌﮑ&#= 65166;س ﺍﻧﻄﺒﺎﻉ ﻭ ﻋﮑ&= #1587; ﺍﻟﻌﻤﻠﻰ،ﮐﻪ = 5169;ﺮﺩﺍﺷﺖ ﻋﻘﻠﻰ ﺍﺳﺖ. ﻭﻫ= ﺮﺍﻧﻄﺒﺎﻉ ﺑﺴﻴﻂ،ﻳﻚ ﻓﮑ= 5198; ﺑﺴﻴﻂ ﺩﺭﻣﻘﺎ&#= 65169;ﻞ ﺩﺍﺭﺩ.ﭘس ﺩﻳﮕ&#= 65198; ﮐﻠّﻰ ﺳﺎﺯﻯ ﻣ&#= 65220;ﺮﺡ ﻧﻴﺴﺖ.ﻣﺠﻤﻮع= 607; اﻯ ﺍﺯ ﺍﻧﻄﺒﺎ&#= 65227;ﺎﺕ ﻣﺴﺘﻘﻞ ﺩﺭ ﺁﻳ&= #65256;ﻪ ﻋﻘﻞ،ﻣﺠﻤﻮع = 7; اﻯ ﻣﺴﺘﻘﻞ ﺍﺯ &= #65165;ﻓﮑﺎﺭﻫﺴﺘﻨA= 194;. ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻭ= ﺣﺪﺗﻰ ﺩﺭ ﺭﻭﺍﻥ ﻧﻔس &= #65255;ﻴﺴﺖ.ﻭ ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑ&#= 65258; ﺍﺳﺘﻨﺒﺎﻁ ﻣﻌ&#= 65198;ﻓﺖ ﺟﺪﻳﺪ ﺑﺎ ﺗﺮﺗ&= #65268;ﺐ ﻣﻘﺪﻣﺎﺕ ﻣﻄﺮ&#= 65185; ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65261; ﺍﻧﺴﺎﻥ ﻣﺪﺍﻡ &= #65255;ﺸﺨﻮﺍﺭ ﺑﻮﺍﻟﻬﻮﺳﺎﻧ= 5258; ﺍﺯ ﻋﮑس ﺍﻟﻌﻤ&#= 65248;ﻬﺎﻯ ﺧﺎﺭﺟﻰ ﺩﺍﺭﺩ.&= #64380;ﻪ ﺍﻧﻄﺒﺎﻉ ﺑﺎﺷ&#= 65194;، ﻭﭼﻪ ﻓﮑﺮ ﻭ ﺍﻳ= ﺪﻩ.ﻋﻘﻞ ﺟﺰﺋﻰ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﻣﺠﻤﻮﻋﻬﺎﻯ ﺍ&#= 65199; ﺻﻮﺭﺗﻬﺎﻯ ﺫﻫ&#= 65256;ﻰ ﻭ ﻓﮑﺮﻯ،ﻧﺎﺷ= 5264; ﺍﺯ ﺍﻧﻔﻌﺎﻟﺎ&#= 65173; ﺧﺎﺭﺟﻰ ﺑﺎﺷﺪ.&= #65261; ﺍﻳﻦ ﺩﺭ ﻏﻴﺮ ﺳ= ﺎﻟﮑﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺻﺎ&#= 65193;ﻕ ﺑﺎﺷﺪ. ﻧﻪ ﺩﺭ ﻭ= ;ﺍﺻﻠﺎﻥ ﮐﻪ ﺍﻟﻬﺎﻡ ﺟﺪ&= #65267;ﺪ ﻧﻴﺰ ﺩﺍﺭﻧﺪ.ﻭ = ﻗﺎﺑﻞ ﺗﻨﺰﻳﻞ ﻋﻘﻠﻰ &= #65169;ﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﮐﻪ = ﺑﺎﻳﺪ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﻳ&= #65254; ﻣﺠﻤﻮﻋﻪ ﺑﺪﺍ&#= 65255;ﻨﺪ. ﭼﻮﻥ ﺃﻫﻞ ﮐﻠﺎ&= #65249; ﻭ ﻣﻠّﺎﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ. ﻭ ﻟﺬﺍ ﺗﻔﺎﻭﺕ = ﺩﺭ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65255;ﺪﺍﺭﻧﺪ ﺑﻠﮑﻪ ﮐﺎﺭﻣﺎ&#= 65203;ﺎﺯﻯ ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺷﺖ. ﮐﻪ ﺩﺭ ﺻ= ;ﻮﺭﺕ ﺳﻠﻮﻙ ﺍﺣﺘﻤﺎ&#= 65247;ﻰ،ﺗﺰﮐﻴﻪ ﺳﺨت ﻮﻃﻮﻟﺎﻧ= 5264; ﺗﺮ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﻭ ﻧﺴﺒﺖ ﺑﺪﺳﺘﻮ&#= 65197;ﺍﺕ ﭘﻴﺮ ﺗﺮﺩﻳﺪ ﺯ&= #65267;ﺎﺩﺗﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174; .<o:p></o:p> = 5259;ﻴﻮﻡ ﺑﺎﺭﺗﺒﺎﻁ ﻣﺪ&#= 65165;ﻭﻡ ﺑﻴﻦ ﺍﺩﺭﺍﮐﺎ&#= 65173; ﻣﺘﺸﺎﺑﻪ،ﻭ ﻧ= 5268;ﺰ ﺍﺭﺗﺒﺎﻁ ﻋﻤﻴ&#= 65238; ﺍﻧﻄﺒﺎﻋﺎﺕ ﻭ &= #65203;ﺎﻳﺒﺮﻧﻴﺘﻴA= 242; ﺷﺪﻥ ﺍﻓﮑﺎﺭ ﻭ&= #65227;ﻘﺎﻳﺪ ﻭﻋﺎﺩﺍﺕ ﻣﻴﭙ&#= 65198;ﺩﺍﺯﺩ.ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﻫﻮﺳﻬﺎﻯ ﻧﻔﺴ&#= 65166;ﻧﻰ،ﺑﺼﻮﺭﺕ ﺍﺳﺘﺪﻟﺎﻝ ﻋﻘ&#= 65248;ﺎﻧﻰ ﺟﺎﺭﻯ ﺩﺭ ﺟﺎﻣ&= #65228;ﻪ،ﺑﺎﺷﺒﺎﻉ ﺧﻮﺩ ﻣﻰ ﭘﺮﺩﺍ&= #65199;ﺩ.ﻭ ﻧﻔس ﻭﻋﻘﻞ ﻳﮑ&#= 65264; ﻣﻴﺸﻮﻧﺪ.ﻣﮕﺮ &= #65193;ﺭ ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ᤨ= 0;ﻠّﻰ ﺍﻟﻬﻰ،ﮐﻪ ﻋﻘ= 5246; ﺷﻬﻮﺩ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻧﻔس ﻳﺎ ﺭﻭ&= #65165;ﻥ ﻭ ﻋﻘﻞ ﺟﺰﺋﻰ ﻋ= ﺎﺩﻯ ﺍﺳﺖ.ﻭ ﻋﻘﻞ ﺑﺪ= ﻭﻥ ﺩﻟﻴﻞ ﻫﻮﺵ ﻧﺪ&= #65165;ﺭﺩ . گرچه ﻴﻚ ﻫﺴﺘ= 5258; ﻭﻓﻄﺮﺕ ﺩﻭﻡ ﺭ&= #65165; ﺷﮑﻞ ﻣﻴﺪﻫﺪ. ﻳ= ﻌﻨﻰ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺩﺭ ﮐﻨﺎﺭ ﺭﻭﺡ = ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﻧﻴﺴﺖ.ﺑ&= #65248;ﮑﻪ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ &= #65261; ﺷﻬﻮﺩ، ﺭﻭﺡ ﺍ&#= 65247;ﻘﺪس ﻣﻴﺸﻮﺩ.ﻭﺍﻳﻦ &= #65259;ﻤﺎﻧﻰ ﺷﻬﻮﺩ ﺁﺧﺮ ﮐﺎ&= #65251;ﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺩﺭ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻗﺎﺋﻢ &#= 65255;ﻮﻉ ﺑﺸﺮ،ﻳﺎ ﻗﺎﺋ= 5250; ﺁﻝ ﻣﺤﻤﺪ ﮐﻪ ﮐ= ﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﻫﺴﺘﻨ&#= 65194;،ﺍﻧﻔﻌﺎﻝ ﺧﺎﺭﺟﻰ ﻧﻴﺰ ﺻ&= #65228;ﻮﺩ ﺫﻫﻨﻰ ﻣﻴﺴﺎﺯ&#= 65255;ﺪ.ﻭﻫﻤﺎﻥ ﺗﺼﻮﺭﺍﺕ ﻫﻤﺎ&#= 65253; ﺍﻧﻔﻌﺎﻝ ﺭﺍ ﺗ&= #65184;ﺪﻳﺪ ﻣﻴﮑﻨﺪ.ﻭﺩﺭ ﺷ&= #65198;ﺍﻳﻂ ﻣﻨﺎﺳﺐ ﺑﻌﻨﻮ&#= 65165;ﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261;ﺍﺭﺩ، ﻋﻤﻞﻭ ﺧﻠﻂ ﻣﺒ&= #65188;ث ﻭ ﺁﻟﻮﺩﮔﻰ ﻭﺑ&= #65198;ﺩﺍﺷﺘﻬﺎﻯ ﺟﺪﻳﺪ ﺑﻌﺪﻯ ﻣ&= #65268;ﺸﻮﺩ.ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ &= #65259;ﻤﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎﻳ&= #65194; ﺑﺪﻭﻥ ﺗﻔﮑﻴﻚ &= #65175;ﺨﻠﻴﻪ ﻣﻴﮑﻨﻨﺪ. ﭼﻮﻥ = ﺍﻳﻦ ﭼﻨﻴﻦ ﺭﻭﺍﺑﻂ &= #65251;ﺴﺘﻤﺮ ﻧﻴﺰ ﺍﺗﻔﺎﻗﻰ &= #64344;ﻴﺪﺍ ﻧﻤﻴﺸﻮﺩ.ﺑﻠﮑ&#= 65258; ﻫﺮ ﻳﻚ ﺑﺪﻳﮕﺮ&= #65263; ﺍﻋﺘﻤﺎﺩ ﺩﺍﺭ&#= 65193; ﻭ ﺑﺮﺣﺴﺐ ﻗﻮﺍ&= #65255;ﻴﻦ ﺧﺎﺹ ﺫﻫﻨﻰ ﻭﻧ&= #65236;ﺴﺎﻧﻰ ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ.&= #64400;ﻪ ﺧﺎﺹ ﺷﺄﻥ ﻣﻘﺎ&= #65249; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮﮐس ﻣﻴﺒﺎﺷﺪ.ﭼﻪ ﺍ&= #65267;ﻨﮑﻪ ﻗﺎﻧﻮﻥ ﻋﺎﻡ ﺑ&= #65198;ﺍﻯ ﻫﻤﻪ ﺁﻧﻬﺎ ﺑﺎ&= #65207;ﺪ،ﻭ ﺑﺪﻭﻥ ﺗﺪﺑﻴﺮ &= #65261; ﺑﺎﺧﻮﺩ ﺳﺮﻯ ﺑ&= #65166;ﺷﺪ.ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ ﺑﺮ&= #65187;ﺴﺐ ﻗﺎﻧﻮﻥ ﺧﺎﺹ ﺧ&= #65262;ﺩ،ﮐﻪ ﻫﻤﺮﺍﻩ ﺗﺪﺑﻴ&#= 65198;.ﮐﻪ ﺍﻟﺒﺘﻪ ﻗﺎﻧﻮ&#= 65253; ﺧﺎﺹ ﻫﺮ ﻣﻮﺭﺩ = ﺩﺭﺳﺖ ﺍﺳﺖ.ﺑﺨﺼﻮﺹ ﺩ&= #65197; ﺟﻬﺎﻥ ﺭﻭﺡ ﻭ ﻓ= ﮑﺮ ﺍﻧﺴﺎﻥ.ﻓﺮﺽ ﻗ&= #65166;ﻧﻮﻥ ﻋﺎﻡ ﺩﺭ ﻣﻄﺎﻟ&= #65228;ﺎﺕ ﻋﻠﻤﻰ ﻣﻮﻗﺘﺎ &= #65239;ﺎﺑﻞ ﻗﺒﻮﻝ ﻭﮐﺎﺭﻣ&#= 65166;ﺳﺎﺯ ﻫﺴﺖ.ﻭ ﺍﮔﺮ ﺑﺨ= ﻮﺍﻫﻴﻢ ﺑﺪﺍﻧﻴﻢ،ﮐﻪ = 5259;ﺮﺍﻧﻄﺒﺎﻋﻰ ﻭﺗثبیتی ﻳﮑﻬ= ;ﺰﺍﺭ ﻭﺍﺑﺴﺘﻪ ﺩﺍﺭ&#= 65193;.ﻭﺳﻴﺴﺘﻤﻰ ﮐﻪ ﺑﺎﺭ ﺍﻭﻝ ﺍ= ﻧﻄﺒﺎﻉ ﺩﺭ ﺁﻥ ﭘﻴﺪﺍ ﺷ= ﺪﻩ ﺗﻮﺟّﻪ ﮐﻨﻴﻢ= 548;ﺑﺎ ﺗﺠﺮﺑﻪ ﻭ ﺗﺄﻣ&= #65246; ﻣﻴﻴﺎﺑﻴﻢ ﮐﻪ &= #65165;ﻧﻄﺒﺎﻕ ﺑﺴﻴﻂ،ﺗﻘﺪﻡ = 5169;ﺮ ﺍﻧﮑﺎﺭ ﺣﻘﺎﻳ&#= 65238; ﺁﻥ ﺭﺍ ﺩﺍﺭﺩ.ﻭ= ﻫﺮﮔﺰ ﺩﺭ ﻳﻚ ﻧﻈﺎﻡ ﻣ= ﺨﺎﻟﻒ ﻇﺎﻫﺮ ﻧﻤﻴﮕﺮ&#= 65193;ﺩ ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻋ= ﻠّﺖ ﺳﻤﭙﺎﺗﻰ ﺷﺨﺺ &= #65165;ﺳﺖ. ﮐﻪ ﺍﻧﮑﺎﺭ ﻣﻮ&= #65165;ﻓﻖ ﺭﻭﺍﻥ ﻭ ﺍﻧﮕﻴ&= #65200;ﻩ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻣ&= #65268;ﭙﺬﻳﺮﺩ ﻭ ﻟﺬﺍ ﮐﺎﺭ ﻧﻔ= س ﺍﻣّﺎﺭﻩ ﺭﺍ ﻣ&#= 65204;ﺘﺪﻝ ﻭ ﻋﻘﻠﻰ ﻣﻴﺪﺍ&= #65255;ﻨﺪ.ﮐﻪ ﮐﺎﺭ ﺩﺍﺋﻢ ﺗﻔ&= #64401;ّﺮ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65165;ﺳﺖ.ﻭﻧﻪ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264;،که ﺘﺰﮐﻴﻪ ﻧﻔس ا= 5251;ّﺎﺭﻩ ﮐﺮﺩﻩ،ﻭﺍﻃﺎA= 227;ﺖ ﻭﺗﺴﻠﻴﻢ ﻧﻈﺮ&#= 65267;ﺎﺕ ﻭ ﺩﺳﺘﻮﺭ ﭘﻴﺮ = ﻫﺴﺘﻨﺪ .ﺑﺮﺣﺴﺐ ﮐﺸﺶ ﻭ= ﺍﻧﮕﻴﺰﻩ ﺧﻮﺩ ﻧﻤﻴﺪﺍﻧ&#= 65194;. ﺍﺭﺗﺒﺎﻁ ﺩﺍﺋ&#= 65250; ﺑﻴﻦ ﺍﺩﺭﺍﮐﺎ&#= 65173; ﻣﺎ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ ﮐﻪ ﻫﺮﻳﻚ ﻋﻠّ&#= 65174; ﺍﺩﺭﺍﻙ ﺩﻳﮕﺮ&#= 65263; ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻋﻤ= ﻞ ﺗﺪﺍﻋﻰ ﻓﮑﺮ،= 5165;ﻳﻦ </spa= n>ﺭﺍﺑطه اﺩﺭ= ﺍﮐﺎﺕ ﻭﺗﺼﻮﺭﺍﺕ ﻭ ﺍ&= #65255;ﻄﺒﺎﻋﺎﺕ ﺩﺭ ﺭﻭﺍﻥ ﺍﺣﺴ&= #65166;س ﻣﻴﺸﻮﺩ.ﻭ ﺗﻘﺪ&= #65249; ﺍﻧﻄﺒﺎﻋﺎﺕ ﺩ&#= 65197; ﺭﻭﺍﻥ ﺑﺼﻮﺭﺕ &= #65203;ﺎﻳﺒﺮﻧﻴﺘﻴA= 242; ﺷﺪﻩ،ﺩﻟﻴﻞ ﺧ= 5262;ﺑﻰ ﺍﺳﺖ،ﮐﻪ ﺍﻧﻄ= 5170;ﺎﻋﺎﺕ ﺭﻭﺍﻥ ﻣﺎ،ﻋﺎ= 5251;ل ﻮﻋﻠّﺖ ﺍﻓﮑﺎ= 5197; ﻣﺎ ﻣﻴﺒﺎﺷﺪ ﻧ&= #65258; ﺍﻳﻨﮑﻪ ﺍﻓﮑﺎ&#= 65197; ﻣﺎ،ﻋﻠّﺖ ﺍﻧA= 220;ﺒﺎﻉ ﻭ ﺳﻤﭙﺎﺗﻰ ﺑﻮ&= #65193;ﻩ ﺍﺳﺖ. ﻭﺗﻨﻬﺎ ﺩ= ﺭﺑﺎﺯﮔﺸﺘﮕﺎ= 606; کتمل الهی اﻧ&#= 65220;ﺒﺎﻉ ﻧﻔﺴﺎنی ﺁﻧﻬA= 166;،ﺍﺯﻧﻔس ﻣﻄﻴﻊ ﻭ ﺍﺻﻄﻠ&= #65166;ﺣﺎ ﺍﺯﻧﻔس ﻣﺴﻠﻤ= 5166;ﻥ ﺷﺪﻩ،ﻭﺭﻭﺡ ﺗ= 5200;ﮐﻴﻪ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ.<= o:p></o:p> = 5203;ﻴﺴﺘﻢ ﺣﻔﻆ ﻭﺣﺎﻓﻈﻪ&#= 1548; ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65165;ﺯ ﺍﻣﻮﺭ ﮐﺴﺒﻰ،= 5187;ﺘﻰ ﺍﮔﺮ ﺍﺗﻔﺎﻗﺎ &= #65193;ﺭﺳﺖ ﺑﺎﺷﺪ،ﺑﺎﺯ ﻧ= 5166; ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﻟﻌﮑ&#= 1587; ﺳﻴﺴﺘﻢ ﻧﻬﺎﻧ&#= 65264; ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍ= ﺭﻧﺪ.ﮐﻪ ﻣﻄﺎﺑﻖ ﺑﺎ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻋﻘﻞ ﮐﻠّﻰ ﺁﻧ&#= 65260;ﺎ ﺍﺳﺖ.ﻭﻯ ﺣﺎﻓﻆ = ﺧﻮﺩﺭﺍ ﺩﺭ ﻃﺮﺣﻬﺎی ا= 5251;ﻮﺭ ﺧﺎﺭﺝ ﺍﺯ ﻫﺪﻑ = ﻧﻬﺎﺋﻰ ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ &= #65259;ﺪﻑ ﻧﻬﺎﺋﻰ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻣﺴﺄﻟﻪ &= #65203;ﻠﻮﻙ ﻭ ﻟﺰﻭﻡ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺡ ﻭ ﻧﺰﮐﻴﻪ = ﺭﻭﺍن ﻮﺭﺳﻴﺪﻥ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;،ﺑﺮﺍﻯ ﺧﻮﺩ ﻭ ﻳﺎ ﺑﺮﺍ= ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;. ﻭ ﻫﺮ ﺑﺮﺩﺍﺷﺖ = ﻣﺎﺩﻯ ﻭ ﺑﺸﺮﻯ ﻭﺟﻬﺎ&= #65255;ﻰ ﺭﺍ ﺗﻮﺟّﻪ ﻧﺪ&#= 65165;ﺭﻧﺪ . ﻭ ﺍﻳﻦ ﻃﺮﺯ ﺍ᥽= 5;ﻄﺒﺎﻋﺎﺕ ﺭﻭﺍﻥ ﭼﻪ ﺩﺭ<s= pan dir=3DLTR> </spa= n>ﺗﺰﮐﻴﻪ ﮐﻠ¡= 7;ﻰ ﻭ ﻋﻤﻠﻰ ﺩﺭﺳﻠ&= #65262;ﻙ،ﻭ ﭼﻪ ﺣﺘﻰ ﺩﺭ ﻋﺪ= ﻡﮐﺎﺭ ﺑﺮﺩ ﺁﻧﻬﺎ،ﻃ= 608;ﻝ ﺳﺎﻟﻴﺎﻥ ﺣﺬﻑ &= #65207;ﺪﻧﻰ ﻫﺴﺘﻨﺪ.ﺯﻳﺮﺍ &= #65261;ﺍﺻﻠﺎﻥ ﻫﺮﭼﻴﺰ ﺑﻰ ﺃث&#= 1585; ﺩﺭ ﺣﺎﻓﻈﻪ ﻧﮕ&= #65166;ﻩ ﻧﻤﻴﺪﺍﺭﻧﺪ ﻣ&#= 64405;ﺮ ﺁﻧﭽﻪ ﺻﺤﻴﺢ ﻭ&= #65251;ثبت ﻭﻣﻔﻴﺪ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺧﻮﺩ،ﻭ &#= 65203;ﺎﻟﮑﺎﻥ ﺧﻮﺩ ﺑﺎﺷﺪ.ﺯﻳ&= #65198;ﺍ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻫﺮﭼﻪ ﺩ&= #65197; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65193;ﺍﺭﻧﺪ،ﻭ ﺫﻫﻦ ﻭ ﻓﮑﺮ ﺁﻧ= ﻬﺎ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﺪ، ﺳﺮﺍﺳﺮ ﺍﺯ ﺧﺎ&= #65197;ﺝ ﺭﺳﻴﺪﻩ،ﻭ ﺍﻟ= 5260;ﺎﻣﻰ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194;.ﮔﺮﭼﻪ ﺍﻟﻬﺎﻣﺎت ﺁﻧ= 5260;ﺎ ﺍﺯ ﻣﺤﺘﻮﻳﺎﺕ &= #65259;ﻤﺎﻥ ﺍﻧﻄﺒﺎﻋﺎﺕ ﺃ&#= 65255;ﺪﻭﺧته ﻨﻔس ﺍﻣّﺎﺭﻩ = 5251;ﻴﺒﺎﺷﺪ.ﻭ ﺯﺑﺎﻥ ﻫﻤﺎﻥ ﺍ&= #65255;ﻄﺒﺎﻋﺎت ﻮﺍﻟﻬﺎﻣﺎﺕ ﻧ&#= 65262;ﻋﻰ ﺧﻮﺩﺭﺍ ﺗﺮﺟﻤ&#= 65258; ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﻓﮑﺎﺭ &= #65165;ﻟﻬﺎﻣﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﮔﺮﭼﻪ ﺑﺰﺑﺎﻥ ﺍﻧﻄﺒ&#= 65166;ﻋﺎﺕ ﺳﺎﻟﮑﺎﻥ</sp= an> &#= 65191;ﻮﺩ، ﺗﻨﺰﻳﻞ ﻭ ﺗﺸﺮ&= #65267;ﺢ ﻣﻴﮑﻨﻨﺪ،ﺗﺎ = 5203;ﺎﻟﻚ ﺑﻔﻬﻤﺪ.ﻟﺬﺍ ﺍ&= #65255;ﻄﺒﺎﻉ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548;ﻭ ﻃﺒﻴﻌﺖ ﻭ ﻓﻄﺮ&= #65173; ﻧﺎﺧﻮﺩﺁﮔﺎه = 5153;ﻧﻬﺎﺑﻌﺪ ﺍﺯ ﺍﻧﻔﻌﺎﻟﺎ&#= 65173; ﻭﻣﺤﺴﻮﺳﺎﺕ ﺧ&#= 65166;ﺭﺟﻰ ﺍﺳﺖ.ﻭ ﺑﻌﺪ ﺍﺯ= ﺍﻓﮑﺎﺭ ﻭﺗﺼﻮﺭﺍﺕ ﻭ ﺑ&= #65198;ﺩﺍﺷت اﺯ ﻏﻴﺮ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺍﺳﺖ.<o:p></o:p> = 5251;ﻌﺒﺎﺭ ﻫﻴﻮﻡ ﺑﺮﺍﻯ ﺻ&= #65262;ﺍﺏ ﻭ ﺩﺭﺳﺘﻰ ﺃﺑﺪ&= #65263;،ﺍﻣﮑﺎﻥ ﺗﻌﻘﻴﺐ ﺁﻥ ﺍﻳ&= #65194;ﻩ، ﺗﺎ ﺣﺪّ ﺍﻧﻄﺒ&#= 65166;ﻉ ﺁﻥ ﺩﺭﻧﺎﺧﻮﺩ &= #65153;ﮔﺎه ﻤﻴﻴﺎﺑﻨﺪ.ﮐﻪ &= #65251;ﻨﺸﺄ ﺍﻳﻦ ﺍﻳﺪﻩ ﺷﺪ&= #1607; اﺳﺖ.ﻭ ﺑﺎ ﺍﻳﻦ = ﺭﻭﺵ ﻭ ﻣﻌﻴﺎﺭ ﺍﻧﻄ&= #65170;ﺎﻉ ﺟﻮﺋﻰ ﺁﻧﮕﺎﻩ &= #65261;ﺣﺪﺕ ﻧﻔس ﻣﻄﺮﺡ ﻧﺨ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ.ﭼﻮﻥ ﻫﻤﻴ&= #65254; ﮐﻪ ﻓﮑﺮ ﺍﺯ ﮐﺪ= ﺍﻡ ﺍﻧﻄﺒﺎﻉ ﻭ ﻋﻘ&= #65194;ﻩ ثاﺑﺖ ﻗﺒﻠﻰ ﺑ= 5262;ﺩﻩ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﻭﺣ= ﺪﺕ ﺩﺭ ﺭﻭﺍﻥ ﺭﺍ ﺑ= ﺪﺍﻧﻴﻢ، ﻫﻤﻪ ﺍﻓﮑﺎﺭ ﺍ&= #65199; ﺍﻧﻄﺒﺎﻉ ﻭﺍﺣ&#= 65194;ﻯ ﺑﺪﺳﺖ ﺁﻣﺪﻩ،= 5261; ﺑﺎﻳﺪ ﻫﻤﻪ ﻋﻤ&= #65198; ﺑﻬﻤﺎﻥ &#= 65165;ﻧﻄﺒﺎﻉ ﺑﺎﻗﻰ ﺑﻤﺎﻧﺪ.&= #65261;ﻟﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ، ﻫﻤﻴﻦ ﺍﻳﺪﻩ ﺍ&= #65199; ﺭﻭﺍن ﻮ ﺍﺯ ﺍﻟ&= #65260;ﺎﻡ ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺩ= ﺭ ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﻭﻳﺎ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ،ﮐﻪ ﺁﻧﺎﻥ ﻧﻴﺰ ﺍﻟ&= #65260;ﺎﻡ ﺩﺍﺷﺘﻨﺪ.ﻭﻟﻰ &= #65175;ﻐﻴﻴﺮ ﺍﻟﻬﺎﻡ ﻣﺎﻫﻴ&#= 1617;ﺖ ﺍﺯ ﺍﺻﺎﻟﺖ ﺧﻮ&= #65193; ﻳﺎﻓﺘﻪ ﺍﺳﺖ.ﻭ = ﻓﻄﺮﺗﺎ ﻭﺣﺪﺕ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻋﻤﻞ ﻭ ﺑﺸﮑﻞ ﺑ= ﺪﻳﻬﻰ ﻣﻴﻴﺎﺑﻨﺪ.ﻭ ﺍ&= #64404;ﺮ ﺑﺮﺍﻯ ﻫﺮ ﻓﮑﺮ&= #65263; ﻳﻚ= ﺍﻧﻄﺒ= ;ﺎﻕ ﻭﺳﺎﺑﻘﻪ ﻣﺸﺨ&#= 1617;ﺺ ﻗﺒﻠﻰ ﺑﺪﺍﻧﻴ&#= 65250;،ﺁﻧﮕﺎﻩ ﭼﻪ ﻭﻗﺖ ﻣﻌﺮﻓ&= #65174; ﺟﺪﻳﺪ،ﻭ ﺁﻳﻨ= 5194;ﻩ ﺟﺪﻳﺪﻯ ﺩﺭ ﺑﺸ&= #65198; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺣﺘﻰ ﺩﺭ ﺣﻴﻮﺍ&= #65255;ﺎﺕ ﭘﺎﺋﻴﻦ،ﺭﻭﺵ = 5175;ﺠﺮﺑﻪ ﻭ ﺧﻄﺎ ﺭﺍ ﻧﺘﻴ= ﺠﻪ ﺑﺨﺶ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﭼﻨﻴﻦ ثوﺍﺏ ﺩ= 5197;ﺳﺘﻰ ﺩﺭ ﺟﺴﺘﻦ ﺍﺻﻞ = ﻣﺎﺩﻯ ﻳﻚ ﻓﮑﺮ ﻭ ﺍﻳﺪ= ﻩ ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﺑ= ﺎﺷﺪ ﺍﺻﻞ ﺣﻘﻴﻘﺖﻧ&#= 65194;ﺍﺭﺩ ﻭ ﻫﻤﻴﺸﻪ ﺩﺭ ﺍ= ﺭﺯﻳﺎﺑﻰ ﻧﻔس ﻳﺎ ﻋﻘﻞ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ،ﺑﺎA= 199; ﮐﺎﺭ ﻫﻤﺎﻥ ﻧﻔ&= #1587; ﺍﺳﺖ،ﮐﻪ ﺑﺮﺣ= 5204;ﺐ ﺍﻧﮕﻴﺰﻩ ﻫﺎ ﻭ&= #65251;ﻨﺎﻓﻊ ﻭﺧﻮﺷﺁﻳﻨﺪ، = 5153;ﻥ ﻣﻴﺒﺎﺷﺪ،ﻭﺍ@= 404;ﺮ ﺩﺭﺳﺘﻰ ﺩﺭ ﺁﻥ = ﺑﺎﺷﺪ،ﺑﺮﺣﺴA= 168; ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264;ﺭﻭﺍﻥ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺍ= ﺳﺖ،ﮐﻪ ﻧﺴﺒﻰ ﻭﻓﺮﺩﻯ &= #65251;ﻴﺒﺎﺷﺪ.ﻭﻧﻪ ثوﺍﺏ ﺣﻘﻴﻘﻰ = 5165;ﻟﻬﻰ ﺍﺑﺪﻯ، ﻳﺎ ﺁﻧ&#= 64381;ﻪ ﺍﺯ ﺫﺍﺕ ﻭ ﺣﻘﻴ= ﻘﺖ ﺑﺎﺷﺪ، ﮐﻪ ﻧﺰ&#= 65193; ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ.ﮐﺎﻣﻠﺎ ﭘﻴﺪﺍ ﺍﺳﺖ، ﮐ&#= 65258; ﻫﻴﻮﻡ ﺑﮑثرﺕ = 5193;ﺭ ﺳﻄﺢ ﻭﺍﺣﺪ ﺩﺭ = ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﻌﺘﻘﺪ ﺍﺳﺖ.ﻭﺍﺯ ﺗﺮﺍ&= #64400;ﻢ ﺧﺎﻃﺮﺍﺕ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﻭنه ﺘﻮﺣﻴﺪ ﻭﻭﺣﺪ&#= 65173; ﻭﺟﻮﺩﻯ ﺭﻭﺍﻥ.&= #64404;ﺮﭼﻪ ﻗﺎﺑﻞ ﺗﻔﮑﻴﻚ &= #65251;ﺠﺪﺩ ﻫﻢ ﺑﺎﺷﺪ.ﻭ ﺍﻳ= ﻦ ﺍﺯ ﺍﺳﺮﺍﺭ ﺭﻭ&= #65165;ﻥ ﻭﺍﻣﻮﺭ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﺿﻤﻦ ﻭﺣﺪﺕ ﮐثرﺗﻰ = 5259;ﻢ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻴ&#= 65166;ﺑﺪ. ﻭﭼﻮﻥ ﺧﺎﻃﺮﺍ&#= 65173; ﺑﺮﺧﻰ،ﻧﺎ ﺩﺭ= 5203;ﺖ ﺍﺯ ﺣﻘﻴﻘﺖ &#= 65259;ﺴﺘﻨﺪ،ﭘس ﭼﮕﻮﻧﻪ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺗﻔﮑﻴﻚ ﺩﺭ ﻧﻔ&= #1587; ﻭ ﻋﻘﻞ ﻧﻤﻮﺩ؟ &= #65199;ﻳﺮﺍ ﺟﻨﮕﻞ ﻳﮑﻨﻮﺍ&#= 65191;ت ﺨﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﻳن اﺭﺯﻳﺎبی اﺭ᥷= 9;ش ﻨﺪﺍﺭﺩ. ﻫﻴﭻ ﺍ= ﻧﻄﺒﺎﻉ ثاﺑﺘﻰ ﻧﻤﻰ ﻳ= 5166;ﺑﻴﻢ،که عاﺩﺕ ﻭ ﺑﺪﻭﻥ &#= 65175;ﻐﻴﻴﺮ ﺑﺎﺷﺪ ﺍﺯ ﻃﺮﻓ&= #65264; ﺃﻟﻢ ﻭﻟﺬﺕ، ﻭ&#= 65267;ﺎ ﻋﻮﺍﻃﻒ ﻭﺍﺣﺴ&#= 65166;ﺳﺎﺕ، ﻫﻤﻪ ﺩﻧﺒﺎﻝ ﻫ&= #65250; ﺃثر ﺗثبیتی ﺩ= ﺍﺭﻧﺪ. ﻭ ﻫﺮﮔﺰﺁﻧﻬﺎ &= #65193;ﺭ ﻳﻚ ﻟﺤﻈﻪ</s= pan> &#= 65183;ﻤﻊ ﺷﺪﻧﻰ ﻧﻴﺴﺘﻨ&#= 65194;.ﻟﺬﺍ ﻧﺒﺎﻳﺪ ﺍﻳﺪﻩ &= #65261;ﺣﺪﺕ ﻧﻔس ﺭﺍ،ﺍﺯ ﺍ= 5267;ﻦ ﺍﻧﻄﺒﺎﻋﺎﺕ ﺍ&#= 65203;ﺘﺪﻟﺎﻝ ﮐﺮﺩ ﭼﻮﻥ ﻭﺟﻮ&= #65193;ﻯ ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﺁ&= #65255;ﻬﻢ ﻭﺟﻮﺩﻯ ﻣﺎﺩﻯ&#= 1548;ﺩﺭ ﻣﺤﻔﻈﻪ ﺭﻭﺣﻰ &= #65231;ﻴﺮ ﻣﺎﺩﻯ،ﮐﻪ ﺿﻤ= 5254; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻴﺸﻨﺎﺳﻴﻢ. ﻭ ﻫﻴﭻ ﺻﻔﺖ ﻋﺎ= ﻟﻢ ﻣﺎﺩی ﻤﺎ ﺭﺍ ﻧ&= #65194;ﺍﺭﺩ. ﻳﻌﻨﻰ ﮐﻤﻴّت = 5256;ﺪﺍﺭﺩ.ﺳﺮﺍﺳʋ= 98; ﮐﻴﻔﻴّت اﺳﺖ. = 5261; ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ &= #64400;ﻪ ﻫﻴﻮﻡ ﺑﺪﻳﻬﻰ &= #65261;ﺩﺭ </spa= n>ﻧﻔسﻭﺟﻮﺩ ᥷= 1;ﻮﺩ ﺍﻋﺘﻘﺎﺩﻯ ﻧﺪ&#= 65165;ﺭﺩ.ﻭﭼﺮﺍ ﺑﺎﻳﺪ ﺧﻮﺍﻧﻨ&#= 65194;ﮔﺎﻥ ﺍﻭ ﺑﻌﻘﺎﻳﺪﻯ &= #65169;ﺮﺳﻨﺪ، ﮐﻪ ﺯﺍﺋﻴﺪﻩ ﺍ&= #65255;ﻄﺒﺎﻋﺎﺕ ﻭ ﻫﻮﺳﻬﺎﻯ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺍﻭ ﺑﺎﺷﺪ.ﺟز ﺣ&= #65240;ﻴﻘﺘﻰ ﺩﺭ ﺍﻓﮑﺎﺭ ﻏﻴ&= #65198;ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ.ﺳﺮﺍﺳﺮ ﺗﺎﺑﻊ ﻧﻔس ﺒﻮ&#= 65165;ﻟﻬﻮس ﻫﺴﺘﻨﺪ ﻭ ﻳﺎ ﺣ= ﺪّ ﺃﮐثر ﺻﻮﺍﺏ ﻭ &#= 65193;ﺭﺳﺘﻰ،ﺩﺭ ﺳﻄﺢ ﻓﺼﻞ ﻧﻮﻋ&= #65264; ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭﻧﺒﺎﻳ= 5194; ﻣﻨﻄﻘﺎ ﺍﺳﻴﺮ &= #65203;ﻄﺢ ﻓﮑﺮ ﻭﺭﻭﺍﻥ ﺣ&= #65268;ﻮﺍنی ﺨﻮﺩ ﺑﻮﺩ.ﮐﻪ ﺑ= ﺎﻳﺪ ﺣﺘﻤﺎ ﺑﺪﺭﺳﺘ&#= 65264; ﻫﺎﻯ ﺩﺭ ﺳﻄﺢ ﺭ= ﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺩﺭﺁﻣ= 5194;.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﮐﺎﻣ&#= 65246; ﺑﻌﺪی ﺪﺭﻭﻟﺎ= 5267;ﺖ ﺷﺸﻢ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺩﺍﺭﻧﺪ.ﺁﻧﮕﺎ&#= 65257; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺍﺳﺖ،ﮐﻪ ﺣﺘﻰ &#= 65259;ﻮس ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺳﺖ،ﮔ= 5198;ﭼﻪ ﺧﻄﺎﻫﺎ ﺑﺎﺷﺪ.&= #65261;ﻟﻰ ﻧﻪ ﺩﺭﺳﺘﻰ &#= 65251;ﻄﻠﻖ،ﺑﻠﮑﻪ ﺑﺮﺣﺴﺐ ﻧﻬﺎﻳ&#= 65174; ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ.ﭘس ﺭﻭﺵ ﺍﺳﺘﺒﻄﺎ&#= 65253; ﻭ ﺗﻤﺮﮐﺰ ﻓﮑﺮ&= #65263; ﺩﺭﻭﻧﻰ،ﻭ ﺍﺯ &#= 65255;ﻔس ﺍﻣّﺎﺭﻩ ﻧﺸﺎ= 5253; ﻣﻴﺪﻫﺪ ﮐﻪ ﻫﻴ&= #65262;ﻡ ﺑﺪﺭﻙ ﻭﺣﺪﺕ ﻧ&= #65236;س ﻭ ﺭﻭﺍﻥ ﺧﻮﺩﺭ&= #65203;ﻴﺪﻩ،ﻭ ﺍﮔﺮ ﻣﻴﺸﺪ ﺑﻌ&= #65166;ﻟﻢ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﺍﻭ ﻭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ = ﻣﻴﺮﺳﺪ.که ﺒﻴﺮﻭﻥ ﺍﺯ ﻭﺟ&= #65262;ﺩ ﻣﺎﺩﻯ ﻭﻣﺎﻫﻴ&#= 1617;ﺘﻰ ﻣﺎﺩﻯ ﻣﻴﺮﺳﻨ&#= 65194;.ﻭ ﺍﻭ ﻫﻤﻪ ﺍﻣﻮﺭ = ﺭﺍ ﺍﺩﺭﺍﮐﺎﺕ &#= 65183;ﺰﺋﻰ ﻣﺘﺮﺍﮐﻢ ﻣﻴﺪ&#= 65165;ﻧﺪ،ﻭﻣﻔﻴﺪ ﺗﺤﻘﻴﻖ ﻣﺎ،ﺍ= 5199; ﻣﻨﺸﺄ ﺍﻓﮑﺎﺭ &= #65165;ﻧﺴﺎﻥ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﻭ ﺧﻮﺩ ﺍﻭ ﻣﻴﮕﻮ&= #65267;ﺪ، ﻭﻗﺘﻰ ﺑﺪﺭﻭﻥ &= #65191;ﻮﺩﻣﻴﺮﻭﻡ ﻫﻤﻪ ﺍﺩﺭﺍﮐﺎ&#= 65173; ﺟﺰﺋﻰ ﻣﻴﻴﺎﺑ&#= 65268;ﻢ. ﭘس ﻭﻯ ﺍﺳﻴﺮ ﻣ&= #65188;ﺘﻮﻳﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭﺣﺘﻰ ﺃﺳﻴﺮ ﺣﺎﻓظه = 5192;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺣﺎ= ﻓﻈﻪ ﻧﻴﺰ ﻫﻤﻴﺸﻪ ﺧ&= #65268;ﺎﻧﺖ ﻣﻴﮑﻨﺪ ﻭ ﻓﺮﺍ&= #65251;ﻮﺷﻰ ﺩﺍﺭﺩ.ﻭﻳﺎ ﺑﺨ&= #65220;ﺎ ﺗﺼﻮﺭﺍﺗﻰ ﺭﺍ &= #65169;ﺮﺍﻯ ﺷﺨﺺ ﭘﻴﺶ ﻣﻴﺂ&= #65261;ﺭﺩ. ﺩﺭ ﻭﻗﺘﻴﮑﻪ ﺍ&= #65187;ﺴﺎﺵ ﺧﺎﺭﺟﻰ ﺑﺮﺳﺪ&#= 1548;ﻳﺎ ﺑﺨﻮﺍﻫﺪ ﺑﺪﻧ&#= 65170;ﺎﻝ ﺭﻳﺸﻪ ﻳﻚ ﻓﮑﺮ&= #65263; ﺑﺎﻟﺎ ﺑﺮﻭﺩ،= 4400;ﻪﺭﻓﺘﻨﻰ ﻫﻢ ﻧﻴﺴﺖ.ﻭ ﻣﻴ= ﮕﻮﻳﺪ ﻫﻴﭻ ﻭﻗﺖ ﻧﺘﻮ&= #65165;ﻧﺴﺘﻪ ﻧﻔس ﻭﺭﻭﺍﻥ ﺧ&#= 65262;ﺩﺭﺍ ﻳﮑﺠﺎ ﺑﺒﻴﻨﻢ. = ﭼﻮﻥ ﻭﺍﺣﺪﻫﺎﻯ ﺭﻭ&#= 65187;ﻰ ﻣﺎﺩﻯ ﻭ ﺩﻳﺪﻧ&= #65264; ﻧﻴﺴﺘﻨﺪ.ﮐﻪ ﺣ&= #65194;ﻭﺩ ﻭﻣﺮﺍﺗﺐ ﺑﺎﺷ&#= 65256;ﺪ.ﻭﺩﺍﺭﺍﻯ ﺍﺑﻌﺎﺩ ﺳﻪ ﮔﺎ&= #65255;ﻪ.ﭼﻪ ﺭﺳﺪ ﺑﺪﻳﺪﻥ ﺭ&= #65261;ﺡ ﺍﻟﻬﻰ ﺷﺪﻩ ﮐﺎ&= #65251;ﻠﺎﻥ،ﮐﻪ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 65259;ﺴﺘﻨﺪ.ﻭ ﻋﻤﻞ ﻭﺣﻘﻴﻘﺖ &= #65169;ُﻌﺪ ﭼﻬﺎﺭﻡ،ﺩﺭ ﮐ= 5256;ﺎﺭ ﻃﻮﻝ ﻭ ﻋﺮﺽ ﻭ ﺍ= ;ﺭﺗﻔﺎﻉ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﻫ&= #65268;ﻮﻡ ﻭ ﻫﻤﻪ ﻓﻴﻠﺴﻮ&= #65235;ﺎﻥ ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎ&= #65253; ﻣﺪﻋﻰ ﻫﺴﺘﻨﺪ&#= 1548;ﻫﻤﻪ ﭼﻴﺮ ﺩﺍﻧﻰ ﻭﻟ&= #65264; ﻫﻴﭻ ﻧﺪﺍﻧﻰ،= 4380;ﻮﻥ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ،ﻭ ﺍﻫﻞ ﮐﻠﺎﻡ ﻭ ﺣ= ﺘﻰ ﺃﻫﻞ ﺣﮑﻤﺖ ﻧﻈ&= #65198;ﻯ ﻋﺮﻓﺎﻧﻰ ﮐﻪ ﺣ&= #64401;ﻤﺖ ﻋﻤﻠﻰ ﻭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ. ﺷﻬﻮ&= #65193; ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ ﺭﺍ،ﺧﺎﺭﺝ ﺍﺯ &#= 65197;ﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ &= #65255;ﺪﺍﺭﻧﺪ.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65166;ﻟﺎﺗﺮ ﺍﺯ ﺭﻭﺍﻥ ﺣﻴﻮ&= #65165;ﻧﻰ ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻣ= ﻨﺘﻬﺎﻯ ﺍﺳﺘﻔﺎﺩﻩ ﻋﻘ&#= 65248;ﻰ ﺁﻧﻬﺎ، ﻫﻤﻴﻦ &#= 65155;ﻧﺪﻭﺧﺘﻪ ﻫﺎﻯ ﺭﻳﺸﻪ ﺩﺍ&= #65197;،ﻣﺨﻠﻮﻃﻰ ﺩﺭ ﺩﺭﺳﺖ ﻭﻧﺎ&= #65193;ﺭﺳﺖ،ﻳﺎ ﺻﺎﺩﻕ ﻭﮐﺎﺫﺏ &= #65251;ﻴﺒﺎﺷﺪ.که ﺮﻭﺍﻥ ﺳﺎﻟﮑﺎ&#= 65253; ﺗﺰﮐﻴﻪ ﻧﺸﺪﻩ</= span> </spa= n>ﭼﻨﻴﻦ ﺍﺳﺖ A= 261;ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ ﻳﮑﺎﻳﻚ ﺻ&= #65236;ﺎﺕ ﻭﻣﺤﺘﻮﻳﺎﺕ ﺭ&#= 65261;ﺍﻥ ﺧﻮﺩﺭﺍ،ﺑﻌﻠA= 174; ﮐثرﺕ ﮐﻤّﻰ ﻭ@= 400;ﻴﻔﻰ ﻗﺎﺑﻞ ﺗﺰﮐﻴﻪ &= #65255;ﻴﺴﺖ.ﻭ ﻟﺬﺍ ﺭﻭﺵ ﻃﺮﺩ = ﺗﻤﺎﻣﻰ ﻣﺤﺘﻮﻳﺎﺕ ﻭ ﻋ&= #65240;ﺎﻳﺪ ﻭ ﻋﺎﺩﺍﺕ ﻭ ﻋﻘ= ﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻥ ﻭ ﻧ= ﻔس ﺍﻣﺎﺭﻩ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.که ﺪﺭ ﺳﺎﻟﻴﺎﻥ ﺗ&= #65252;ﺮﮐﺰ ﻭﺗﻮﺟّﻪ ﺩﺭ ﻳ&#= 65242; ﻧﻘﻄﻪ ﺍﻟﻬﻰ ﻭ = ﺍﺻﻄﻠﺎﺣﺎ ﺧﺎﻝ ﺻﻮﺭﺕ ﭘﻴ&= #65198; ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ</sp= an> &#= 65251;ﻴﭙﺮﺩﺍﺯﻧﺪ ﺗﺎ ﺁﻧﺠﺎ ﮐﻪ ﻧ= ﻔس ﺧﻮﺩ ﺭﺍﻣﺴﺘﻀ&#= 65228;ف ﻮﻧﺎﺗﻮﺍﻥ ﻣﻴ&#= 64401;ﻨﻨﺪ.که ﺒﻤﺮﺯﻫﺎﻯ ﻣﺮ&#= 64402; ﻗﺒل اﺯﻣﺮﮒ ﻭ= 5169;ﺒﻴﺨﻮﺩﻯ ﻣﻴﺮﺳﻨﺪ.ﻭﺍﻳ&#= 65256;ﮑﻪ ﺩﺭﻟﺤﻈﺎﺗﻰ ﺳ&#= 65166;ﻟﻚ ﺣﺘﻰ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﻣﻴﺎﻥ ﻧﻤﻰ ﺑﻴ&= #65256;ﺪ.ﻭﻫﺮﭼﻪ ﻣﻰ ﺑﻴﻨﺪ،ﺩﺭ &#= 65251;ﻌﺒﻮﺩ ﺧﻮﺩ ﻣﻰ ﺑﻴﻨﻨ&= #65194;.ﭼﻪ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭ ﺷ= ﻬﻮﺩ ﺍﻭﻝ ﺣﺴﻴﻨﻰ ﭘ&= #65256;ﺞ ﺗﻦ،ﺗﺎ ﺑﻘﻴّA= 258; ﺷﻬﻮﺩ ﭘﺒﺢ ﺷﻬ&= #65262;ﺩ.ﺗﺎ ﺑﺎ ﻣﺮﮒ ﻗﺒل ا&#= 65199;ﻣﺮﮒ </spa= n>ﺍﺭﺍﺩی اﮔﺮ= ; ﺧﺪﺍﻭﻧﺪ ﺑﭙﺬﻳﺮﺩ،ﻭﻣA= 240;ﺎﻡ ﺷﻬﻮﺩ ﻣﺼﻄﻔﻮ&#= 1740; ﻮ ﮐﺎﻧﺪﻳﺪﺗﻮ&#= 65197;ﻯ ﻳﺎﺗﺰﮐﻴﻪ ﺭﻭ&#= 65185; ﺳﺎﻟﻚ ﺭﺍ،ﺑﻤ= 5240;ﺎﻡ ﺑﺎﻟﺎﺗﺮ ﻭ ﻫﻔ&= #65176;ﻢ ﺭﺣﻤﺎﻥ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ ﮐﻪ ﺭﻭﺡ ﺳﺎﻟک أکنون ﺒﻨﻮﺭﻗ= ;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&#= 65260;ﻮﺩ ﺷﺸﻢ ﺑﺮﺳﺪ .<o:p></o:p></spa= n> = 5175;ﺬﮐّﺮ ﻭ ﭘﻴﺎﻣﻬﺎﻯ ﺩ&= #65197;ﻭﻧﻰ ﺩﺭ ﺗﺄﻣّﻞ ﺑﺎ&#= 65219;ﻨﻰ ﺍﺯ ﺣﺎﻓﻈﻪ ﺍﺳ&= #65174;.ﮐﻪ ﺑﺮﺣﺴﺐ ﺗﺪﺍﻋ&#= 65264; ﻫﺎﻯ ﻧﻔس ﻭ ﺫﻫ&= #65254; ﺍﺯ ﻫﻤﺎﻥ ﻣﻮﺟ&= #65262;ﺩﻳّﺖ ﻗﺒﻠﻰ،ﺩﺭ ﻧﺎ= 5191;ﻮﺩﺁﮔﺎﻩ ﺑﺬﻫﻦ ﺧﻮﺩ ﺁﮔ&= #65166;ﻩ ﻣﻴﺮﺳﺪ. ﭼﻮﻥ ﻫ= ﻤﻴﺸﻪ ﺣﺎﻓﻈﻪ ﺑﺎ ﺟﺰ&= #65163;ﻴّﺎﺕ ﻣﺤﺘﻮﻳﺎﺕ ﮐﺎ&#= 65197; ﺩﺍﺭﺩ،ﻭﻧﻪ ﺑ= 5166; ﮐﻞّ ﻧﻔس،ﮐﻪ A= 193;ﺭﻭﺣﺪﺕ ﻣﺤﺘﻮﻳﺎﺕ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻭ ﺣﺘﻰ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 1548;ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﺭؤ= 5267;ﺎﺋﻰ ﺁﻧﻬﺎ ﺩﺭﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ،ﭼﻮﻥ ﻳ= 5242; ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﺎ&= #65197;ﺝ،ﻣﺎﻧﻨﺪ ﻫﺮ ﺍﺣﺴﺎﺳﻰ ﺿ&= #65170;ﻂ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺣﺎ&= #65235;ﻈﻪ ﮔﺎﻫﻰ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ </spa= n>ﺁﻧﻬﺎﺭﺍ ﺍʋ= 87;ﻀﺎﺭ ﻧﻤﺎﻳﺪ،ﻭﺑﻴA= 166;ﺩ ﺧﻮﺩ ﺑﻴﺎﻭﺭﺩ.&= #65261; ﻟﺬﺍ ﻧﻔس ﺣﻴﻮ&#= 65165;ﻧﻰ ﺍﻧﺴﺎﻥ ﺟﺰئی = 5170;ﻴﻨﻰ ﺍﺳﺖ،ﻭ ﺭﻭﺡ ﺍ&#= 65247;ﻬﻰ ﺷﺪﻩ،ﻭ ﺗﺰﮐﻴ= 5258; ﻧﻔس ﻳﺎﻓﺘﻪ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﮐﻠّﻰ A= 169;ﻴﻨﻰ ﻭﮐﻠی گوئی اﺯ= ; ﺩﻳﺪ ﻋﻘﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻣﻰ ﺑﻴﻨﺪ.ﮐﻪ ﻧ= ﻤﻴﺪﺍﻧﻴﻢ ﭼﮕﻮﻧﻪ ﺁﻧﺎﻥ &= #65251;ﻴﺒﻴﻨﻨﺪ.ﻣﺎ= 5255;ﻨﺪ ﺗﻔﺎﻭﺕ ﺟﺰﺋﻰ &= #65169;ﻴﻨی ﻄﻔﻞ،ﻭﮐﻠّﻰ A= 169;ﻴﻨﻰ ﭘﺪﺭ ﻳﺎ ﭘﺪﺭ ﺑ= ﺰﺭﮒ ﻃﻔﻞ.ﮐﻪ ﺁﻧﺮﺍ = ﻣﺼﻠﺤﺖ ﺑﻴﻨﻰ ﺑﺎﻳﺪ ﮔ&= #65236;ﺖ. ﻭﻟﺬﺍ ﺩﺭﻫﺮ ﺣ&= #65166;ﻝ ﺍﻭﻟﻴﺎ ﭼﻮﻥ ﻣ&= #65198;ﺍتب ﺍﻟﻬﻰ،ﻣﺼﻠﺤA= 174; ﺑﻴﻨﻰ ﺩﺍﺭﻧﺪ &= #65261; ﻧﻪ ﺟﺰﺋﻰ ﺑﻴﻨ&= #65264;.ﺗﻤﺎﻡ ﺗﮑﺎﻣﻠﺎﺕ ﺑﺸ&#= 65198;ﻯ ﻋﻴﻨﺎ ﺑﻨﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻧﻤﻴﺮﻭ&#= 65193;. ﮔﻮﺋﻰ ﻧﺘﻴﺠﻪ &= #64400;ﻠّﻰ ﺁﻥ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65185; ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ &= #65197;ﺍ ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫ&#= 65194;.ﮔﺮﭼﻪ ﺑﺎ ﮐﻠّﻰ ﺑﻴﻨ&#= 65264; ﺁﻳﻨﺪﻩ، ﺩﺭ ﻧ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5166;ﺯ ﻧﺎﭼﻴﺰ ﻭﺿﻌﻴ&#= 65234; ﻭﺳﻤﺒﻮﻟﻴﻚ ﺍ&#= 65203;ﺖ.ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻳﺎ ﺷﻬﻮ&= #65193;ﻫﺎﻯ ﻋﻘﻠﻰ ﺩﺭﺑﺎﺯ&#= 64404;ﺸﺖ ﺑﺨﻠﻖ،ﮐﻪ ﺑﺮ= 5165;ﻯ ﺧﺪﻣﺎﺕ ﺧﻮﺩ ﺍ&= #65247;ﻬﺎﻡ ﻣﻴﮕﻴﺮﻧﺪ ﺑﺮ&#= 65165;ﻯ ﺁﻧﻬﺎ ثوﺍﺏ ﺫ= 5191;ﻴﺮه ﺁﺧﺮت ﻤﻴﺴﺎﺯ= 5193;.ﻳﻌﻨی ﺒﺮﺍﻯ ﻧﻮع ﻔﻮ&#= 1602; ﺒﺸﺮﻯ که ﺒﺠﻬ= 5166;ن ﺘﻮﻟﺪﺧﻮﺍﻫﻨ= 5194; ﻳﺎﻓﺖ،ﻣﻴﺘﻮA= 165;ﻧﻨﺪ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65268;ﺸﺘﺮﻭﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ ﺑﺮ&#= 65193;ﻩ ﺑﺎﺷﺪ.ﻭﻫﻤﻴﻦ &= #65183;ﺰﺋﻰ ﻳﻌﻨﻰ ﻧﻔس ﺍﻣ&#= 1617;ﺎﺭﻩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ،ﮐﻪ ﻧﻤﻴ= 5176;ﻮﺍﻧﻨﺪ ﻣﺮﺍﺗب عقلی ᥴ= 9;ﺎﻟﺎﺗﺮ ﺭﺍ ﺑﻴﺎﺑﻨﺪ.ﻭ&= #65267;ﺎ ﺑﺨﻮﺍﻫﺪ ﺑﺴﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ ﺑﭙﺮﺩﺍ&#= 65199;ﺩ.ﺷﺎﻳﺪ ﻣﻘﺎﻡ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩﺭﺍ ﺑﺎ ﺗﺰﮐﻴﻪ ﺑﻬ&= #65176;ﺮ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﻭ&= #65187;ﺘﻰ ﺳﻠﻮﻙ ﻋﻘﻠﻰ ﮐ&= #65258; ﻓﻠﺎﺳﻔﻪ ﻭ ﺃﺻ&= #65246; ﮐﻠﺎﻡ ﺑﺪﺍﻥ ﺩ&= #65247;ﺨﻮﺵ ﻫﺴﺘﻨﺪ،ﺑﺼﻮA= 197;ﺕ ﺗﺪﺍﻋﻰ ﺩﺍﺋﻢ &= #65255;ﻴﺴﺖ.ﻧﺪﺍﻧﺴ= 5176;ﻪ ﺑﺤﺪّ ﺷﺎﻳﺴﺘ= 5258; ﮐﻤﺎﻝ ﻓﮑﺮ که &#= 65198;ﺳﻴﺪﻧﺪ،ﺣﺮᤨ= 0;ت ﻤﺪﺍﺭﻯ ﺩﻭﺭ ﺧ&= #65262;ﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ = ﻳﺎ ﺑﺤﻴﺮﺕ ﻭﺧﺴﺘ&#= 64405;ﻰ ﻋﻘﻠﻰ ﻣﻴﺮﺳﻨ&#= 65194;،ﻭﻧﺎ ﺍﻣﻴﺪﻳﻬﺎ ﻭﺍ&#= 65193;ﺍﻣﻪ ﻗﻬﻘﺮﺍﻫﺎﻯ ﺁ&#= 65267;ﻨﺪﻩ ﭘس ﺍﺯﻣﺮﮒ ﺭﺍ &= #65165;ﺣﺴﺎس ﻣﻴﮑﻨﻨد.ﻭﺯﻧ= 5194;ﮔﻰ ﺭﺍ ﭘﺮﻋﺬﺍﺏ ﻭ = ﺑﻰ ﻓﺎﻳﺪﻩ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ.ﮐﻪ ﻧﺠﺎﺕ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻣﺮﮒ ﺑﺒﻴﻨﻨﺪ.&= #65261; ﻳﺎ ﻣﺮﺍﺣﻠﻰ ﺍ&= #65199; ﺟﻨﻮﻥ ﻣﻴﺮﺳﻨ&#= 65194;.ﻭﻟﻰ ﺳﺎﻟﻚ ﺩﺭ ﺯﻣﺎ&= #65253; ﮐﻮﺗﺎﻫﻰ، ﺁﻏ= 5166;ﺯ ﺩﺭﻳﺎﻓﺖ ﺁثاA= 197; ﺗﺰﮐﻴﻪ &#= 65255;ﻔس ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ&#= 1548; ﻭ ﺍﻣﻴﺪ ﺻﺪ ﭼﻨ= ﺪﺍﻥ ﺑﺮﺍﻩ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﻭ ﺍﻃﺎﻋﺖ ﻭ ﻋﺸﻖ = ﻭ ﺻﺒﻮﺭﻯ ﺷﺪﻳﺪ&#= 65175;ﺮﻯ ﺭﺍ ﺑﺎ ﭘﻴﺮ ﻭ ﺭ= ;ﺍﻩ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣ&= #65268;ﺪﻫﺪ.ﮐﻪ ﺣﺘﻰ ﺍﺣﺴﺎس ﺑ&#= 65248;ﺎﻳﺎﻯ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺭ&= #65165; ﻧﻤﻰ ﻧﻤﺎﻳﺪ. ﻭ= ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﭘﺎﺳﺦ ﻣﻴﺪﻫﻨ&#= 65194;،ﮐﻪ ﻣﺎ یک ﺮﻭﺯ ﻳﺎ &= #65153;ﻧﺪﮐﻰ ﺍﺯ ﻳﮑﺮﻭﺯ ﺩﺭ = ﺟﻬﺎﻥ،ﻳﺎ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;،ﻭ </spa= n>ﻳﺎ ﺩﺭ ﻋﺬﺍA= 167; ﺑﻠﺎﻳﺎ ﻭ ﻓﺘﻨﻪ ﻫﺎ،ﻭ &= #65165;ﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264;،ﺑﺮﺍی ﺘﺤﻘﻖ ﮐﻤﺎﻝ ﺳ&= #65166;ﻟﻚ، ﺍﺣﺴﺎس ﻧﺎﺭﺍ= 5187;ﺘﻰ ﻧﮑﺮﺩﻳﻢ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﻫﻤﻪ ﻧﺎﻇﺮﺍﻥ &= #65165;ﺯ ﻧﺤﻮﻩ ﺯﻧﺪﮔﻰ &= #65203;ﺎﻟﮑﺎﻥ ﺩﺭ ﺗﻌﺠّﺐ ﻫﺴ&#= 65176;ﻨﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺩﻳ= ﻮﺍﻧﻪ ﺗﺼﻮﺭ ﻣﻴﮑﻨﻨ&#= 65194; ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺧﻮ= ﺩ ﻧﻴﺰ ﭼﻨﺎﻥ ﮐﻨ&= #65256;ﺪ. ﻭ ﻫﻴﻮﻡ ﺩﺭ ﺍﻳ= ﻦ ﻣﺮﺍﺟﻌﻪ ﺑﻨﻔ&#= 1587; ﺧﻮﺩ ﻗﻄﻌﺎ ﻫﻴ&= #64379; ﺍﻟﻬﺎﻣﻰ ﺩﺭ ﺧ&= #65262;ﺩ ﺳﺮﺍﻍ ﻧﺪﺍﺭﺩ. = ﺁﻧﭽﻪ ﻣﻴﺒﻴﻨﺪ ﺍﺩﺭ&#= 65165;ﮐﺎﺕ ﺟﺰﺋﻰ ﻭﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﺩﺭ ﺳﻄﺢ ﺍﻧﺴﺎ&= #1606; ﻮﺩﺭ ﻓﺼﻮﻝ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﻧﻴﺴﺖ. ﻭ ﻫﻤﺎﻥ= ﺍﺣﺴﺎﺳﻬﺎﻯ ﺧﺎﺭﺟﻰ ﺭﺳﻴﺪ&#= 65257; ﻭ ﺗﻠﻨﺒﺎﺭ ﺷﺪ&= #65257; ﺍﺳﺖ.<o:p></o:p> = 5165;ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ &= #65169;ﺎﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﺑﺎﺯ ﮐ= 5248;ّﻰ ﻭ ﺳﻤﺒﻮﻟﻴﻚ ﺍ&= #65203;ﺖ. ﮐﻪ ﭼﻮﻥ ﺗﻨﺰﻳ&= #65246; ﻣﻨﻄﻘﻰ ﻭ ﺗﻤث&#= 1740;لی ﭘﻴﺪﺍ ﺑﮑﻨﺪ،= 5153;ﻧﮕﺎﻩ ﺣﺎﻓﻈﻪ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺁﻧﻬﺎﺭﺍ ﺑﺎﺯ &= #65267;ﺎﺑﺪ. ﻭﺗﮑﺮﺍﺭ ﻳﺎﺩ&#= 65153;ﻭﺭﻯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;،ﻧﺘﻴﺠﻪ ﺗﻨﺰﻳﻞ ﻳﺎﻓﺘ&#= 65254; ﺍﻟﻬﺎﻡ ﮐﻠّﻰ= 548;ﭼﻮﻥ ﺍﺩﺭﺍﮐﺎﺕ ﺟﺰ&#= 65163;ﻰ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﻫ&= #65198; ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﺎ&= #65197;ﺝ ﺩﺭ ﺣﻮﺍس .ﻭﻟﻰ = ﺍﻟﻬﺎﻡ ﺍﺯ ﺩﺭﻭﻥ ﺃﻧﺪ&= #65197;ﻭﻥ ﺧﻮﺩ، ﺑﻌﻨﻮﺍ= 5253; ﺧﺎﺭﺝ،ﺍﺯ ﺳﻤ= 5174; ﺩﺍﺧﻞ ﺩﺭﻳﺎﻓ&#= 65174; ﺍﺳﺖ.ﻭ ﻏﻴﺮ ﺳﺎ= ﻟﮑﺎﻥ ﻫﻴﭻ ﺩﺭﻯ ﺑﻴﺮ&= #65261;ﻥ ﺃﻧﺪﺭﻭﻥ ﺍﺯ ﺩ&= #65165;ﺧﻞ ﺑﺎﺯ ﻧﻴﺴﺖ &#= 65169;ﻠﮑﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65193;ﺭﻫﺎﻯ ﺩﺭﻳﺎﻓﺖ ﺣﻮﺍ&#= 1587; ﺍﺯ ﺑﻴﺮﻭﻥ ﺩﺭ&= #65261;ﻥ ﺍﺯ ﺧﺎﺭﺝ،ﭼﻮ= 5253; ﭼﺸﻢ ﻭﮔﻮﺵ ﻭ ﺍ= ﻧﮕﻴﺰﻩ ﻫﺎﻯ ﺩﺍﺧﻞ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﺁﻟﻮ= 5193;ﻩ ﺑﺎﺯ ﺩﺍﺭﻧﺪ.ﻭ = ﺳﺎﻟک ﺍﻳﻦ ﺩﺭﻳﭽﻪ ﻫ&= #65166;ﻯ ﺍﻧﺪﺭﻭﻥ ﺧﻮﺩ &= #65197;ﺍ ﺑﺎﺯﺗﺮ ﻣﻴﮑﻨ&#= 65194;،ﻭﺩﺭﻫﺎﻯ ﮔﺸﺎﺩ ﻭ ﺧﺎﺭﺟ&= #65264; ﺑﺴﻮﻯ ﺟﻬﺎﻥ ﻣ&= #65166;ﺩﻯ ﻭﺑﺸﺮﻯ ﺭﺍ ﻫﺮ&= #1670;ه ﺒﻴﺸﺘﺮ ﻣﻴﺒﻨ&#= 65194;ﻧﺪ.ﻭﺍﮔﺮ ﺍﻟﻬﺎﻣﻰ ﻧﻴﺰ &= #65169;ﺬﻫﻦ ﻫﻴﻮﻡ ﻭ ﻫﺮ ﻏﻴ= ﺮ ﺳﺎﻟﻚ ﻭ ﻣﺘﻔﮑ&= #1617;ﺮ ﻣﺎﺩﻯ ﺑﺮﺳﺪ ﮔ&= #65198;ﭼﻪ ﻣﻴﺪﺍﻧﺪ،ﺍﺯ = 5165;ﺩﺭﺍﮐﺎﺕ ﺟﺰﺋﻰ ﺍﻭ ﻧﻴﺴ&= #65174; ﺯﻳﺮﺍ ﺳﺎﺑقه = 575;ﻯ ﺩﺭﺣﺎﻓﻈﻪ ﺫﻫ&#= 65256;ی ﺨﻮﺩ ﺍﺯ ﺁﻥ ﻧﻤ= ﻴﻴﺎﺑﺪ،ﻭنه ﻔﻘﻂ ﺁﻧﺮﺍ ﺍﻟ&= #65260;ﺎﻡ ﻧﻤﻴﺒﻴﻨﺪ،ﮐA= 258; ﺁﻧﺮﺍ ﭘس اﺯﺍ= 5187;ﺴﺎس ﻣﻴﺪﺍﻧﺪ،ﻭﺗA= 262;ﺟﻪ ﺑﺪﺍﻥ ﻧﻤﻰ ﮐﻨ&= #65194;.ﺯﻳﺮﺍ ﺗﻤﺎﻡ ﺍﮐﺘﺸﺎ&#= 65235;ﺎﺕ ﻭﻣﺨﺘﺮﻋﺎﺕ،A= 261;ﺣﺘﻰ ﻫﺮ ﺍﻧﺴﺎﻥ ﻭ ﻫ= ﺮ ﺣﻴﻮﺍﻥ،ﺑﻘﻮ= 04;ی اﻟﻬﺎﻣﺎﺕ ﺍﻟ= 5260;ﻰ ﺭﺍ ﺩﺍﺭﻧﺪ،ﭼ= 5262;ﻥ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﻫ&= #65204;ﺘﻨﺪ.ﻭﻟﻰ ﺗﻨﻬﺎ ﻣﻔﻴﺪ ﺯ&= #65255;ﺪﮔﻰ ﺑﺸﺮﻯ ﺍﻧﺴﺎﻥ &= #65261;ﻳﺎ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65251;ﺎﺩﻯ ﺟﺎﻣﻌﻪ ﺍﺳﺖ .<o:p></o= :p> = 5169;ﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻧﺰﺩ ﻫ&= #65268;ﻮﻡ،ﭼﻴﺰﻯ ﺟﺰ ﺍﻧﻄﺒﺎﻉ ﺩ&= #65197; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭ ﺍﻓﮑﺎﺭ ﻣﺮﺗﺒ&#= 65218; ﺑﻬﻢ ﻭ ﺑﺸﮑﻞ ﺧ= ﺎﺹ ﺍﻓﻘﻰ ﻧﻴﺴﺖ.ﮐ&= #65258; ﺑﺮﺣﺴب ﺒﺮﻧﺎ= 605;ه ای اﻳﻦ ﺧﺎﻃﺮA= 165;ﺕ ﺣﺎﺿﺮ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ، ﻭﺗﺪﺍﻋﻰﻣﻴﺸ= 5262;ﻧﺪ.ﺍﻟﺒﺘﻪ ﺩﺭ ﻣﻮﺭﺩ ﺳﺎﻟ&= #64401;ﺎﻥ،ﺑﺮﺣﺴﺐ ﺳﻴﺴﺘﻤﻰ ﮐﻪ ﻧ&= #65236;س ﻭﺭﻭﺍﻥ ﭘﺎﻙ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ،ﺩﺭ ﺣﺎ= 5235;ﻈﻪ ﻧﮕﻬﺪﺍﺷﺘﻪ ﻣ&#= 65268;ﺸﻮﺩ. ﻭﻟﻰ ﻭی عفل ﭽA= 262;ﻥ ﺩﺳته ای اﺯ ﺍʋ= 93;ﺭﺍﮐﺎت ﺒﺪﻭی ﻣﻴﺪﺍﻧ= 5194;.ﮐﻪ ﺑﺪﻧﺒﺎﻝ ﻫﻢ ﺑ&= #65204;ﺮﻋﺖ ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﺼ&= #65262;ﺭ ﺣﺎﺿﺮﻣﻴﮕﺮﺩ= 5255;ﺪ.ﻭﻣﺪﺍﻡ ﺩﺭ ﺣﺮﮐﺖ ﻭﺗﻮ&= #65239;ﻒ ﻫﺴﺘﻨﺪ.ﭘس ﭼﻴ&#= 65200;ﻯ ﺑﻨﺎﻡ ﺣﻘﻴﻘﺖ &= #65261;ﺫﺍﺕ ﻭﺍﻟﺎ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ ﭼﻪ ﺭﺳﺪ ﺑﻤﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﻭﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﺩ= 5197; ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴ&#= 65166;ﻥ ﻣﻰ ﺑﻴﻨﺪ،ﮐﻪ &#= 65183;ﻬﺎﻥ ﻭﺑﺸﺮﻳّﺖ، ﭼ@= 405;ﻮﻧﻪ ﻫﺮ ﭼﻨﺪ ﺳﺎﻝ ﭼ= ﻪ ﺟﻬﺸﻬﺎﻯ ﺗﮑﺎ&#= 65251;ﻠﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #64344;س ﭼﺮﺍ ﺩﺭ ﺁﻳﻨﺪ&= #65257; ﻫﺎ ﭼﻨﻴﻦ ﻧﺒﻮ&= #65193;ﻩ ﺑﺎﺷﺪ.ﻭﻣﻌﻠﻮ&#= 65249; ﻧﻴﺴﺖ ﻭﺍﻗﻌﻴ&#= 1617;ﺖ ﺧﺎﺭﺟﻰ ﻭﻣﺎﺩ&#= 65263; ﻭﺍﺻﺎﻟﺖ ﺍﺯ ﮐ&= #65184;ﺎ ﺁﻣﺪه اﻧﺪ ﮐﻪ &#= 65169;ﺎﻣﺮﻭﺯ ﺭﺳﻴﺪه اﻧﺪ.ﻭ= 4380;ﻪ ﺣﻘّﺎﻧﻴّﺘﻰ A= 251;ﻴﺘﻮﺍﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﺍﻳﻦ ﻋﻘﻞ ﺟﺰﺋﻰ ﮔﺮ&= #64380;ﻪ ﺩﺭ= ﮊﻧﺘﻴ= ;ﻚ ﺭﻭﺣﻰ ﻭﺣﺪﺕ ﺩ&= #65165;ﺭﺩ ﻭﻟﻰ ﭼﻮﻥ ﻗﺎﺑ&= #65246; ﺗﻔﮑﻴﻚ ﻣﺠﺪﺩ &= #65251;ﻴﺒﺎﺷﺪ، ﮐﻪ ﺍﮔﺮ ﺑﺎﺯ ﮔ= ﺮﺩﺩ، ﻋﻴﻨﺎ ﻫﻤﺎﻥ ﻧ&= #65192;ﺴﺘﻴﻦ ﻧﻴﺴﺖ ﻭﻟﻰ ﺳﺮ&= #65165;ﺳﺮ ﻣﺎﺩﻯ ﻭ ﺑﺪﻭﻥ = ﺍﻟﻬﺎﻡ ﻭﻧﻮﺁﻭﺭﻯ،ﺑA= 166; ﺳﻴﺴﺘﻤﻰ ﮐﻪ ﻫ&= #65194;ﻑ ﺩﺍﺭﺑﺤﻖ ﻭﺍﻟ&#= 65260;ﻰ ﻧﻤﻴﺒﺎﺷﺪ.ﺑﻠ&#= 64401;ﻪ ﺳﻴﺴﺘﻢ ﺧﻮﺵ ﺁ&= #65267;ﻨﺪﻩ ﻧﻔس ﺁﻟﻮﺩﻩ ﺍ&#= 65203;ﺖ.ﻭ ﺑﻌﮑس ﺁﻥ ﺩﺭﻭ&#= 65165;ﺻﻠﺎﻥ،ﮐﻪ ﺩﺍﺭﺍﻯ ﺳﻴﺴﺘ&#= 65252;ﻰ ﺍﻟﻬﻰ ﺩﺭ ﺣﺎﻓ&= #1592;ه هستند. ﻭ ﻟﺬﺍ A= 259;ﻤﻪ ﻋﺮﻓﺎ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﻨﺪ ، ﻭﻏﻴﺮﺳﺎﻟﮑ= 5166;ﻥ ﻫﺮﮐس ﺑﻴﻚ ﻧﺤ&#= 65262;.ﺯﻳﺮﺍ ﺟﺰﺋﻴّﺎﺕ ﺫﻫ= 5254; ﻭﺍﺻﻠﺎﻥ ﺩﺭ ﺣ&= #65194;ﻭﺩ ﻧﻴﺎﺯ ﻭﻇﻴﻔﻪ &= #65191;ﻮﺩ،ﻭﺗﺮﺑﻴʋ= 74; ﺳﺎﻟﮑﺎﻥ ﺧﻮﻳ&#= 1588; ﺪﺭﺗﻨﺰﻳﻞ ﺍﻟ&#= 65260;ﺎﻡ،ﻭﻣﻘﺎﻭ᥽= 1;ﺖ ﻫﺮﺳﻄﺢ ﻋﻘﻠﻰ &= #65259;ﺮﻣﺨﺎﻃﺐ ﺑﮑﺎﺭ ﻣﻴﮕﻴﺮ&#= 65193; ﻭ ﺑﻘﻴﻪ ﺭﺍ ﻓﺮ= ﺍﻣﻮﺵ ﻣﻴﮑﻨﺪ.ﻭﻳﺎ ﮐ&= #65252;ﺘﺮ ﺑﺮﺣﺴﺐ ﻣﺼﻠﺤ&#= 65174; ﻫﻢ ﮐﻪ ﺷﺪﻩ ﺑﮑ= ﺎﺭ ﻣﻴﮕﻴﺮﺩ.ﻭﭼﻮ&#= 65253; ﺳﻴﻞ ﺑﻰ ﺍﻣﺎﻥ&= #1548;ﺍﺩﺭﺍﮐﺎﺕ ﺩﺭ ﻏﻴﺮ ﮐﺎﻣﻠ&= #65166;ﻥ،ﭼﻮﻥ ﺣﺮﮐﺖ ﻳﻮﻧﻬﺎ &= #65193;ﺭ ﻓﻀﺎ ﺍﺳﺖ.ﻭﭼﻮ&= #65253; ﺍﻳﻦ ﺫﺍﺕ ﭼﻮﻥ = ﭘﺮﺍﮐﻨﺪه ای که دﺭﺳﺘﻮ᥽= 3; ﻧﻮﺭ ﺩﺭﺍﻃﺎﻕ ﺗﺎﺭ&#= 65267;ﻚ ﻣﻴﺒﻴﻨﻴﻢ .ﺑﺪ&= #65261;ﻥ هدﻑ ﻭ ﻗﺒﻠﻪ ﻭ &= #65231;ﺎﻳﺘﻰ،ﺁﺭﺍʌ= 51;ﺶ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﺍﻃ= ﻤﻴﻨﺎﻥ ﻧﺪﺍﺭﻧﺪ.ﻭﻟﻰ &= #64400;ﺎﻣﻠﺎﻥ ﻭﺍﺻﻞ ﺷﺎﻫﺪ، &#= 65259;ﻤﻴﺸﻪ ﺣﺮﮐﺖ ﻭ ﺑﺎﻳﮕ&= #65166;ﻧﻰ ﺍﺩﺭﺍﮐﺎت ﺁﻧ= 5260;ﺎ ﺩﺭ ﺫﻫﻦ ﺑﻤﻮﺟ&= #65168; ﻫﺪﻑ ﺩﺭ ﺳﻴﺴﺘ&= #65252;ﻰ ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ.&= #65261; ﻫﻤﻴﺸﻪ ﺑﺮ ﻳﻚ = ﻋﻘﻴﺪﻩ ﻭﺑﺎ ﻳﻚ ﺑﻴﻨﺶ = ﻣﻴﻤﻴﺮﻧﺪ.ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65255;ﻴﺰ ﺩﺭﺣﻴﺎﺕ ﺧﻮﺩ&#= 1548;ﺑﺨﺼﻮﺹ ﺩﺭ ﻧﺰﺩﻳﮑﻰ ﻣ&= #65198;ﮒ،ﺩﻭﭼﺎﺭ ﭘﺮﻳﺸﺎﻧﻰ ﻭﺗ&#= 65198;س ﻫﺴﺘﻨﺪ، ﺣﺘﻰ &#= 65165;ﺯﺍﺣﺘﻤﺎﻟﺎʋ= 75;ﻰ ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻣ&= #65268;ﮕﻮﻳﻨﺪ،ﻋﺬʋ= 65;ب ﻘﺒﻞ ﺍﺯ ﻣﺮﮒ ﻭ= ﺑﻌﺪﺍﺯﻣﺮﮒ ﺩﺭﮐﺎﺭﻣﺎ ﺩﺍ&#= 65197;ﻧﺪ.<o:p></o:p> = 5227;ﻘﻞ ﺑﺮﺍﻯ ﻫﻴﻮﻡ،= 4380;ﻮﻥ ﺻﺤﻨﻪ ﻧﻤﺎﻳﺶ &= #65169;ﺮﺍﻯ ﺍﻳﻔﺎﻯ ﻧﻘﺶ ﺍ&= #65193;ﺭﺍﮐﺎﺕ ﺟﺰﺋﻰ ﻣﺘﻌﺎﻗ&#= 65168; ﻣﻴﺒﺎﺷﺪ.ﻭﻯ ﻋ&= #65240;ﻞ ﺭﺍ ﭼﻮﻥ ﻣﮑﺎﻧ&= #65264; ﺩﺭ ﺑﺪﻥ ﺍﻧﺴﺎ&= #65253;،ﻭ ﻳﺎ ﺩﺭ ﻣﻐﺰ ﺳﺮ= ﺩﺭﻧﻈﺮﮔﺮﻓﺘ&#= 65258;،ﻭ ﺩﺭ ﺗﺮﺍﮐﻢ ﺍﻓ&= #65240;ﻰ ﺍﺩﺭﺍﮐﺎﺕ. ﺑﺎ&= #65199; ﻣﻔﻬﻮﻡ ﻣﮑﺎﻥ &= #65169;ﻌﻘﻞ ﻭﻧﻔس ﻣﻴﺪﻫﺪ.&#= 65261;ﺑﺎﻟﺄﺧﺮﻩ ﺗﺮﮐﻴﺐ،ﺩﺭ ﺫ= 5259;ﻦ ﻣﻌﻨﻰ ﺣﺎﻓﻈﻪ &= #65255;ﻴﺴﺖ. ﻭ ﺍﻳﻨﮑﻪ ﺍﻳﻦ = ﺍﺩﺭﺍﮐﺎﺕ ﺩﺭ ﺻﺤﻨﻪ ﻋﻘﻞ = ﻣﺪﺍﻡ ﺗﺮﮐﻴﺒﺎﺕ ﺑﻰ &= #65255;ﻬﺎﻳﺖ ﻭ ﻏﻴﺮ ﻗﺎﺑﻞ ﻃ= ﺒﻘﻪ </spa= n>ﺑﻨﺪﻯ ﻣﻴﺴʋ= 66;ﺯﺩ.ﮐﻪ ﮔﻮﺋﻰ ﺑﺮﺣﺴﺐ &= #65175;ﺼﺎﺩﻓﺎﺕ ﺑﺎﻫﻢ ﺗﻠﻔﻴﻖ &= #65251;ﻴﮕﺮﺩﻧﺪ. ﻭ ﺣﻘﻴﻘﺘﻰ ﮐﻪ = ﺑﺎﻳﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻣ&= #65220;ﺮﺡ ﻧﻴﺴﺖ. ﭘس ﺍﺯﺩ&= #65267;ﺎﺩ ﺩﺭﺳﺖ ﻭﻏﻠﻂ ﺍ&= #65267;ﻦ ﻓﻴﻠﺴﻮﻓﺎﻥ ﭼ&#= 65198;ﺍ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;،ﻣﺎﺩﺍﻡ ﺣﻘﻴﻘﻰ ﻧﻴﺴﺖ&#= 1567;ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺗﺮﮐﻴﺐ ﺍ&= #65267;ﻦ ﺟﺰﺋﻴّﺎﺕ ﺫﻫ= 5254;،ﻭﻳﺎ ﻧﺎﺧﻮﺩﺁﮔﺎه که ﺁﻧﺮﺍ ﻋﻘﻞ= 548;ﻣﻴﺪﺍﻧﻨﺪ، ﺗﺮﮐﻴﺒﻰ ﺍﺯﻧ&#= 65262;ﻉ ﺑﺮﺁﻳﻨﺪ ﺍﺳﺖ</= span>.ﮐﻪ ﺑﺎ ﻣﻔﻬﻮﻡ ﺗﺮ&= #65175;ﻴﺐ ﻣﺘﻮﺍﻟﻰ ﺍﺩﺭ&#= 65165;ﮐﺎﺕ ﺩﺭ ﻋﻘﻞ،ﮐﻪ ﻫ&#= 65268;ﻮم ﻤﻴﮕﻮﻳﺪ، ﮔﻮ= 606;ه اﻯ ﺗﻨﺎﻗﺾ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭﻟﺬﺍ ﻫﻴﻮﻡ ﻧ&= #65176;ﻴﺠﻪ ﻣﻴﮕﻴﺮﺩ،ﮐﻪ = 5255;ﻔس ﺩﺭ ﻃﻮﻝ ﻋﻤﺮ ﻫ= ﺮﮔﺰﻧﻤﻴﺘﻮﺍ= 5255;ﻴﻢ ﺁﻧﺮﺍ ﻭﺍﺣﺪﻯ &= #65169;ﺴﻴﻂ ﺑﻴﺎﺑﻴﻢ.ﻳﻌﻨ&#= 65264; ﺩﺭ ﻭﺣﺪت ﻮﺟﻮ&#= 65193;، ﺑﺎ ﻣﺤﺘﻮﻳﺎﺕ &= #65191;ﻮﺩ ﺑﺎﺷﺪ. ﺷﺎﻳﺪ ﺩ= ﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65239;ﻬﻘﺮﺍﺋﻰ ﺷﺪﻩ،ﻣﻘﺎﻡ ﮊ= 5255;ﺘﻴﻚ ﺭﻭﺣﻰ،ﻭ ﻳﺎ ﺩ&#= 65197; ﺣﻴﺮﺕ ﺯﺩ= ;ﮔﺎﻥ ﭼﻨﻴﻦ ﺑﺎﺷﺪ. ﮐ= ﻪ ﻫﻴﭽﮕﺎﻩ ﻭﺣﺪ&#= 65173; ﻭ ﻳﮕﺎﻧﻪ ﺑﻮﺩ&= #65253; ﻧﻔس ﻭ ﺭﻭﺍﻥ ﺭ&= #65165; ﻧﻤﻰ ﺑﻴﻨﻨﺪ.ﺯ&= #65267;ﺮﺍ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 64401;ﺮﺩﻩ،ﮐﻪ ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ &= #65191;ﻮﺩ،ﺍﻋﻢ ﺍﺯ ﺫﻫﻦ ﻭﺭﻭﺍ&= #65253; ﻧﺎﺧﻮﺩﺁﮔﺎه = 5170;ﺎ ﺭﻭح اﻟﻘﺪس ﻳA= 166; ﻫﺮ ﺷﻬﻮﺩ ﺍﻟﻬ&= #65264; ﺑﺮﺳﺪ.ﮐﻪ ﭼﻨﻴ&= #65254; ﻧﻔﺴﻰ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﺁﻥ ﻣﻘﺎﻡ ﺟﺪﻳ&= #65194; ﺗﺠﻠّﻰ ﺍﻭﺭﺍ &#= 64400;ﺮﺩﻩ ﺑﺎﺷﺪ.ﻭﺍﺯ ﻃﺒ&= #65240;ﻪ ﻭﺟﻮﺩﻯ ﺧﻮﺩ،= 5193;ﺭ ﻓﻌﻞ ﻧﻮﻉ</s= pan> &#= 65169;ﺸﺮﻯ ﺑﺎﻟﺎﺗﺮ ﺭﻓﺘ&#= 65258; ﺑﺎﺷﺪ.ﻭ ﻋﻘﻠﻰ = ﺍﻟﻬﻰ ﺗﺮ ﻭﻭﺍﻟﺎﺗﺮ &= #65169;ﻴﺎﺑﺪ.ﺍﻳﻦ ﻭﺍﺻﻠﺎﻥ ﺷﺎﻫ&#= 65194; ﻣﺮﺍﺗﺐ ﺗﺠﻠّ= 5264; ﺍﻟﻬﻰ،ﺑﺨﺼﻮA= 209; ﺩﺭ ﺷﺎﻫﺪﺍﻥ ﺗ&= #65184;ﻠّﻰ ﻧﻮﺭﻗﺎﺋﻢ ﺭﻭ&#= 65185; ﺍﻟﻘﺪس،ﺩﺭﻫʋ= 98; ﻫﺪﻑ ﺑﻨﺪﻯ ﺷﻬﻮﺩﻯ &= #65191;ﻮﺩ،ﺧﻮﻳﺸﺘʌ= 54; ﺭﺍ ﻳﻚ ﻣﻘﺎﻡ ﺍ= ﻟﻬﻰ ﻭﺑﺨﺼﻮﺹ ﺩﺭﮐ&#= 65166;ﻣﻠﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺩﺭﺭﺏّ ﺍﻟﻨﻮ= 5225; ﺭﻭﺡ ﺍﻟﻘﺪس متحد ﻭ ﺩﺭ ﻭﺣA= 194;ﺕ ﻭﺟﻮﺩ ﺑﺒﻴﻨﻨ&#= 65194;.ﺯﻳﺮﺍ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁ&= #65253; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭ&= #65165;،ﺑﺎ ﺗﻤﺎﻡ ﺻﻔﺎت ا= 5267;ﺪﺁﻝ ﻧﻮﻉ ﺑﺸﺮﻯ، ﭼ&#= 65262;ﻥ ﻋﻘﻞ ﻭ ﺍﺧﻠﺎﻕ = ﻭﮐﺮﺍﻣﺎﺕ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﺩﻳﮕﺮ ﺩﺍﺭﺍ ﺧ&= #65262;ﺍﻫﻨﺪ ﺑﻮﺩ ﻭ ﻟﺬﺍ ﺍﻭ= ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺍﻯ &= #64380;ﻨﺪ ﺳﺎﻟﻚ،ﺧﻮﺩ ﻗ= 5166;ﺋﻢ ﺯﻣﺎﻥ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ.ﻭﺣﺘﻰ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺩﺭ= ﺳﻄﺢ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻗﺒ&= #65248;ﺎ ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ &= #65191;ﺎﻃﺮﺍﺕ ﻭﺟﺰﺋﻴّﺎﺕ ﺭ= 5165; ﺍﺯ ﺫﻫﻦ ﺧﻮﺩ ﻃ= ﺮﺩ ﮐﺮﺩه ﻴﺎ ﺿﻌﻴ&#= 1601; کرﺩه اﻧﺪ،ﮐﻪ= ; ﻧﻔس ﺩﺭ ﻓﮑﺮ ﻭﺗﺼﻮ&= #65197; ﺳﺎﻟﻚ ﺃثر ﻧﺪ= 5165;ﺭﺩ. ﮔﺮﭼﻪ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺑﺮﺧﻰ ﺍ&= #65199; ﺍﻳﻦ ﺧﺎﻃﺮﺍﺕ &= #65203;ﺎﺑﻖ ﮐﻪ ﺟﻨﺒﻪ ﻣﻨﻔ&= #65264; ﻫﻢ ﺩﺍﺷته ﺒﺎ= 5207;ﺪ، ﺑﻴﺎﺩ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﻣﻴﺂﻳﻨ&#= 65194;.ﻭﺑﺎﻋث ﺍﻓﺴﺮﺩﮔﻰ ﺁﻧ&#= 65198;ﺍ ﻣﻴﺸﻮﺩ ﮐﻪ ﭼﺮ&= #65165; ﻧﺪﺍﻧﺴته ﻮ ﺑ= 5194;ﻭﻥ ﻓﻬﻢ ﻭ ﻋﻘﻞ ﭼﻨ= ﺎﻥ ﻣﻴﮑﺮﺩه اﻧﺪ.= 4400;ﻪ ﺍﻳﻨﻚ ﺗﺎ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﭘ&= #65262;ﺯﺵ ﻣﻴﺨﻮﺍﻫﺪ . ﮔﺮ= ﭼﻪ ﺑﺨﺸﻮﺩﻩ ﺷﺪﻩ &= #65261;ﻣﻌﺼﻮﻡ ﻧﻴﺰ ﮔﺮﺩﻳﺪه اﻧﺪ. ﻫﻴﻮﻡ ﺣﺘ&= #65264; ﻫﻮﻳّﺖ ﻧﻔس ﺭ= 5165; ﻫﻤﺎﻥ ﺍﺩﺭﺍﮐ&#= 65166;ﺕ ﺟﺰﺋﻰ ﻣﻴﺪﺍﻧ&#= 65194;،ﮐﻪ ﺳﺮﺍﺳﺮ ﺯﻧﺪﻩ &= #65165;ﺯ ﺧﺎﺭﺝ ﻣﺎﺩﻯ ﺑ&= #65262;ﺩه اﻧﺪ.ﺑﺨﺼﻮﺹ ﺩ&#= 65197; ﺩﻭﺭﻩ ﮐﻮﺩﮐی &#= 65262;ﮐﻢ ﻋﻘﻠﻰ ﻭﻧﺎﺗﻮ&#= 65165;ﻥ ﺑﺮﺍﻯ ﺍﻧﺘﺨﺎ&#= 65167; ﺩﺭﺳﺖ ﻭ ﺍﺭﺯﻳ&= #65166;ﺑﻰ.ﻭ ﻟﺬﺍ ﻫﻴﻮﻡ ﻣﻴ&= #64405;ﻮﻳﺪ،ﺍﮔﺮ ﻋﻘﻞ ﺭﺍ ﺻ᥶= 8;نه ﻨﻤﺎﻳش اﺩﺭﺍ@= 400;ﺎﺕ ﺑﺪﺍﻧﻴﻢ، ﺑﻠ= 4401;ﻪ ﺑﺎﻳﺪ ﻋﻘﻞ ﺭﺍ = ﻫﻤﺎﻥ ﺍﺩﺭﺍﮐﺎﺕ ﺩﺍ&#= 65255;ﺴﺖ،ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺩ&= #65197;ﺍﮐﺎﺕ ﺣﻘﻴﺮ ﻭﮐﻮﺩﮐ&#= 65166;ﻧﻪ ﻭ ﺟﺎﻫﻠﺎﻧﻪ ﺍ&= #65255;ﺴﺎﻥ ﻋﺎﺩﻯ،ﺧﻮﺩ ﻋ= 5240;ﻞ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﺑﻬﺘﺮ ﺍﺳﺖ ﻫﻤﺎﻥ ﻋﻘ&= #65246; ﻣﺎﺩﻯ ﺑﻴﮕﻮﺋ&#= 65268;ﻢ. ﮐﻪ ﻳﻚ ﮐﺮﺍﻣﺘ&= #65264; ﺑﺎﻟﻔﻌﻞ ﺁﻥ ﮐ&= #65258; ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ &= #65175;ﻮﻟﺪﺍت ﭙﻴﺸﻴﻦ ﺑﻮﺩﻩ &= #1705;ه اﻣﺮﻭﺯ ﺩﺭ ﺍﺧ&#= 65176;ﻴﺎﺭ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺎ&= #65267;ﺪ ﺗﺼﻔﻴﻪ ﻭﭘﺎﮐ&#= 65204;ﺎﺯﻯ ﺷﻮﺩ.ﻭ ﺁﻧﺮﺍ ﺑ= ﺎ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﺗﺒﺪﻳل ﺒﺮﻭﺡ &#= 65165;ﻟﻘﺪس ﻧﻤﻮﺩ. ﮐﻪ ﻋﻘﻞ= ﺍﻟﻬﻰ ﺑﺎﺷﺪ.ﻭ ﺗﻤﺎﻡ = ﻭﺟﻮﺩ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺩﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭ ﺭﻭ= ﺍﻥ،ﻭ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘ&= #65166;ﺭ ﻭ ﮐﺮﺩﺍﺭ،ﭼﻮ= 5253; ﻋﻘﻠﻰ ﮐﻪ ﺻﺤﻨ&= #65258; ﻧﻤﺎﻳﺶ ﺍﻳﻦ ﺻ&= #65236;ﺎﺕ ﺍﻟﻬﻰ ﺷﺪﻩ ﺍﺳ&= #65174;.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍﺯ &= #65165;ﻓﮑﺎﺭ ﮐﻪ ﺑﭙﺬﻳﺮﻳﻢ &= #65183;ﺎﻳﮕﺎﻩ ﺑﺤث ﻧﺒﻮﺩﻩ ﺑ&#= 65166;ﺷﺪ. ﮐﻪ ﭼﻨﻴﻦ ﺍﺳﺖ.= ﻭ ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65194;ﻭﻥ ﻭﺟﻮﺩ ﻣﺎﺩﻯ،= 5261; ﺣﺘﻰ ﻫﻤﻴﺸﻪ ﺩ&= #65197;ﻋﺎلم اﻟﻬﻰ ﻣﻠﮑﻮت = 5194;ﺭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ.ﭘس ﻫﻤﺎ&#= 65253; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﻧﺎﻡ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺗﺎﺯﻩ ﻳﺎﻓﺘﻪ &= #65193;ﺭ ﻣﻠﮑﻮﺕ ﺍﻟﻬﻰ &= #65165;ﺳﺖ.ﮐﻪ ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺭﻭﺣﺸﺎﻥ ﺩﺭﺷ&#= 65260;ﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ،ﺑ= 5192;ﻠﻖ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺭﻭﺣش ﺪﺭﺗﻮﻟ= 5194; ﺩﻭﻡ ﺷﺎﻫﺪ ﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ، ﺗﺎ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺭﻭ&= #65185; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #64400;ﺎﺷﻒ ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﻭﻋﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﻭﺩ&= #65267;ﮕﺮ ﻣﻬﺪﻭﻳﺎﻥ ﮐﺎ&#= 65251;ﻞ ﺍﻭ ﺩﺭﺟﺒﺮﻭﺕ &= #65203;ﻮﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎ ﺑ&= #65198;ﻭﻧﺪ ﻭ ﺍﻳﻦ ﺟﺒﺮﻭﺗ&= #65260;ﺎ ﺩﺭ ﺗﻌﺪﺍﺩ ﻭﻣ&= #65198;ﺍﺗﺐ ﮐﻤﺎﻝ ﻭ ﮐﻴﻔﻴ&= #1617;ﺖ ﺗﺎ ﺍﻟﻠﻪ ﺭﺏّ &= #65165;ﻟﺄﺭﺑﺎﺏ ﻧﻬﺎﻳﺖ ﻧﺪﺍﺭ&#= 65193;.ﺗﺎ ﺑﻠﺎﻫﻮﺕ الل = 7; رسید.ﻭ ﻫﻨﻮﺯ A= 191;ﺪﺍﻭﻧﺪ <= span lang=3DAR-SA>ﻫﻮ،ﺻﺎﺩﺭ ᤨ= 0;ﻨﻨﺪﻩ ﻭﺧﺎﻟﻖ ﺍﻟﻠﻪ &= #65155;ﻫﻮﺭﻣﺰﺩﺍ،ʋ= 93;ﺭ ﻋﺎﻟﻢ ﻫﺎﻫﻮﺕ &= #65227;ﻤّﺎء ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴ&= #65176;ﻰ ﻫﺎ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﻟﻔﻆ ﺍﻟﻠﻪ ﻋﺮﺑﻰ ﺷ&= #65194;ﻩ ﺃﻫﻮ ﺩﺭ ﺁﻫﻮﺭ&= #65251;ﺰﺩﺍ ﺍﺳﺖ.ﻳﻌﻨﻰ ﺍﻳ&= #65254; ﺧﺪﺍﻯ ﺑﺰﺭﮒ ﻭ = ﺩﺍﻧﺎ،ﻫﻨﻮﺯ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻧ&= #65252;ﻰ ﺑﺎﺷﺪ، ﮐﻪ ﺩﺭ &= #65227;ﺎﻟﻢ ﻭﺟﻮﺩﻯ ﻋﺪﻡ ﻣ&= #65166; ﺳﻮﺍﻩ،ﺩﺭ ﺍﺳ= 5250; ﺍﻟﺒﺎﻃﻦ ﻭ ﺍﻟ&= #65192;ﺎﺭﺝ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺗﻮ&= #65211;ﻴﻒ(ﻟﺎ ﺑﺸﺮﻁ)ﺩﺍﺭﺩ.ﻭ&= #1604;ی اﻟﻠﻪ ﺗﻮﺻﻴﻒ(&#= 65169;ﺸﺮﻁ ﻟﺎ)ﺩﺍﺭﺩ.ﺩﺭﺍ&= #65203;ﻢ ﺍﻟﻄﺎﻫﺮ ﻭ ﺍﻟ&= #65194;ﺍﺧﻞ ﻫﺴﺘﻰ،ﺩﺭ ﻋﺎ= 5247;ﻢ ﻭﺟﻮﺩﻯ ﺷﺒﻪ ﻋ&= #65194;ﻡ،ﺍﺯ ﻟﺤﺎﻅ ﻣﺎﻫﻮﻯ &= #65235;ﺮﺿﻰ .<o:p></o:p> = 5165;ﻳﻦ ﺍﻧﻔﻌﺎﻟﺎﺕ ﺍ&#= 65199; ﻫﻴﻮﻡ ﺍﺳﺖ ﮐﻪ = ﺍﻳﺪﻩ ﻋﻘﻞ ﺭﺍ ﻃﻮﺭﻯ = ﺑﮑﺎﺭ ﮔﺮﻓﺘﻪ،ﮐﻪ ﻭ= 5183;ﻮﺩﻯ ﻣﺴﺘﻘﻞ ﺩﺭ ﺗﻦ = ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍﻧﺪ.ﻭ ﻫﻤ&= #65268;ﻦ ﮔﻔﺘﻪ ﺍﻭ،ﻣﺘ= 5256;ﺎﻗﺾ ﺑﺎ ﺩﻳﮕﺮ ﮔﻔت&#= 1607; هاﻳﺶ ﺩﺭﺑﺎﺭA= 257; ﮐثرﺕ ﻭ ﻟﺎ ﻣﺮ&#= 64400;ﺰﻳّﺖ ﺑﻴﻨﻰ ﻧﻔس ﻭﺭ&#= 65261;ﺍﻥ ﺍﻭ ﺍﺳﺖ.ﺗﻨﻬﺎ = ﻫﻴﻮﻡ ﻧﻴﺴﺖ،ﮐﻪ ﺑﺴ= 5268;ﺎﺭی اﺯ ﻓﻠﺴﻔﻪ ﻣﺂ&#= 65169;ﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ،ﻭ= 5231;ﻴﺮ ﻣﻌﺘﻘﺪ ﺑﮋﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﻣﺪﺑّﺮ ﺍﻟﻬﻰ= 548; ﻭﻗﺘﻰ ﺩﺭ ﺑﺎﺭ&= #65257; ﻧﻔس ﻭﺭﻭﺍﻥ ﻭ&#= 65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺻﺤﺒﺖ ﻣﻴﮑﻨﻨ&#= 65194;، ﻧﺎﭼﺎﺭﻧﺪ ﭼﻨ&#= 65268;ﻦ ﻓﺮﺿﻴّﺎﺗﻰ ﺑ= 4401;ﻨﻨﺪ.ﮐﻪ ﻋﻘﻞ ﻭ ﻓﮑﺮ ﺩﺭ= ﻣﻐﺰ ﺍﺳﺖ.ﭼﻨﻴﻦ ﻓﺮ&= #65215;ﻴّﺎﺗﻰ ﻫم ﻔﺮض ﺁﻧﻬﺎ &#= 65197;ﺍباﻃل ﻤﻴﮑﻨﺪ.ﻭ ﻫﻢﺻ&= #65248;ﺎﺣﻴّﺖ ﻓﺮﺽ ﺭﺍ ﺑﺎﻃل &= #65194;ﺭﺗﻔﮑّﺮﺍت ﺁﻧﺎﻥ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.ﻫﻴﻮﻡ ﮔﻔته اﺳﺖ،که اﻧﻄﺒﺎﻋﺎت ﻴA= 166; ﺍﻧﻄﺒﺎع ﻋﻘﺪ= 607;ﻫﺎی ﻨﺎﺧﻮﺩﺁﮔﺎه = 5262;ﺍﻓﮑﺎﺭﻯ که اﺯ ﻋﻘﻞ ﺍﻧ= 5204;ﺎﻥ ﻣﻴﺮﺳﺪ.ﺩﺭﻋﻘ&#= 65246; ﻣﻘﻄّﻊ ﻣﻴﺸﻮ= 5193;. ﺁﻧﮕﺎﻩ ﺑﺮﺍﻯ &= #65223;ﻬﻮﺭ به آﮔﺎﻫﻰ ﻣﺎ = 5251;ﻴﺮﺳﺪ.ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ ﮐﻪ ﭼﻨ&= #65268;ﻦ ﻋﻘﻞ ﻓﺮﺿﻰ،ﺑ= 5228;ﻨﻮﺍﻥ ﻭﺍﺣﺪ ﻣﺴﺘﻘﻞ &= #65193;ﺭ ﺍﻧﺴﺎﻥ،ﺩﺭ ﺍ= 5169;ﺘﺪﺍ ﺻﻔﺤﻪ ﺳﻔﻴﺪﻯ &= #65169;ﻮﺩﻩ،ﮐﻪ ﺑﻴﻦ ﺫﺍﺕ ﻳﺎ ﺭ= ﻭﺍﻥ ﺑﺎ ﻣﺤﺘﻮﻳﺎﺕ &= #65197;ﻭﺍﻥ ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﺩ&= #65197; ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65211;ﻔﺤﻪ ﺳﻔﻴﺪ ﻳﻚ ﻓﺮض &= #65252;ﺠﺮّﺩ ﺩﺭﺳﺖ ﻧﻴﺴﺖ.ﺩ&= #65197;ﺣﺎﻟﻴﮑﻪ ﻃﻔﻞ ﻣﺘﻮﻟﺪ ﺷ&= #65194;ﻩ،ﺑﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﺤﺘﻮﻯ ﻣﺸﮑﻠﺎﺕ ﺍﻧﻮ&#= 65165;ﻉ ﻭﺗﻮﻟﺪﺍﺕ ﺑﺸ&#= 65198;ﻯ ﻗﺒﻠﻰ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﻣﺎ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺷﺨص ﻤﻴﮕﻴﻮﺋ= 5268;ﻢ.ﻳﻌﻨﻰ ﻫﻤﻪ ﺍﻃﻔﺎﻝ ﺩ&= #65165;ﺭﺍﻯ ﻣﺠﻤﻮﻋﻪ ﮐﺮﺍ&#= 65251;ﺎﺕ ﻳﮑﺴﺎﻥ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﻭﺗﻔﺎﻭﺕ ﺁﻧﻬ&#= 65166; ﺭﺍ ﺩﺭ ﺟﺴﻢ ﻭ ﺫ= ;ﻫﻦ ﻭ ﺭﻭﺍﻥ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻣﻠﺎﺣﻈﻪ ﺩﺍﺭ&#= 65267;ﻢ.ﺍﮔﺮ ﺍﻳﻦ ﺫﺍﺕ ﮐﻪ ﻫ= ﻴﻮﻡ ﺍﻭ ﻣﻴﮕﻮﻳﺪ، &#= 65259;ﻤﺎﻥ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺎﺷﺪ.ﻭ&= #64380;ﻮﻥ ﺟﺪﺍ ﺍﺯ ﺭﻭﺍﻥ = ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺑﺎﻟﺎﺗ&#= 65198; ﻳﺎﺷﺪ. ﭘس اﻣﺮ &= #65197;ﻭﺡ ﺍﻟﻬﻰ ﻭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ. ﮐﻪ ﺳﺎﺑﻘﻪ ﺷﺨ&= #65210; ﺍﺯ ﻗﺒﻞ ﺍﺯ ﺗﻮ= ﻟﺪ، </spa= n>ﺩﺭﺗﻮﻟﺪﺍ᥵= 3; ﭘﻴﺸﻴﻦ ﻭﺗﮑﺎﻣﻠﺎﺕ ﻧ&#= 65262;ﻋﻰ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻋﺎ= ﻗﺒﺖ ﺑﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﻭﺧﺪﺍﻭﻧﺪ ﻣﻴ&#= 65198;ﺳﺎﻧﺪ ﺯﻳﺮﺍ ﺍﮔﺮ ﺷﻌ&= #65262;ﺭ ﻭﺩﺭﻙ ﺁﮔﺎﻫﺎ&#= 65255;ﻪ ﺣﻴﺎﺕ ﭘﻴﺪﺍ ﮐ&= #65256;ﺪ،ﺩﻳﮕﺮﺳﻔʌ= 68;ﺪﻯ ﺩﺭ ﺻﻔﺤﻪ ﻋﻘﻞ = ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﻭﺩﺭ ﺩﻭﺭﻩ ﺳﻠ&= #65262;ﻙ ﻭ ﺑﻰ ﺧﺒﺮﻯ،ﻟ&#= 65170;ﺮﻳﺰ ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﺭ&= #65261;ﺍﻧﻰ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﺩﺭ= ﺻﻔﺤﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64344;ﻴﺪﺍ ﻣﻴﺸﻮﺩ.ﺁﻧﮕﺎ&#= 65257; ﻋﻘﻞ ﻣﺎﺩﻯ ﻃﻔ&= #65246; ﺍﺯ ﻃﺮﻳﻖ ﻫﺴﺘ&= #65264; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65153;ﻟﻮﺩﻩ ﺣﻴﺎﺕ ﭘﻴﺪﺍ ﻣ&= #65268;ﮑﻨﺪ،ﮐﻪ ﺑﺼﻮﺭﺕ ﮔﻔﺘﺎ&#= 65197; ﻭﺭﻓﺘﺎﺭ،ﺑﺨA= 212;ﻮﺹ ﺑﺼﻮﺭﺕ ﺍﻧﺪﻳ&#= 65208;ﻪ ﻭ ﻓﮑﺮ ﻃﻔﻞ ﺁ&= #65231;ﺎﺯ ﻣﻴﮕﺮﺩﺩ ﻭ ﻟﺬ&= #65165; ﺍﻧﺴﺎﻥ ﻧﻪ ﻓﻘ&= #65218; ﺍﺯ ﻗﺒﻞ ﺍﺯ ﺗﻮ= ﻟﺪ،ﻣﺸﮑﻠﺎﺕ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻭ ﺑﻮﺩﻩ.ﮐﻪ ﺩ= ﺭ ﺩﻭﺭﻩ ﻃﻔﻮﻟﻴ&#= 1617;ﺖ ﻧﻴﺰ ﮐﻤﭙﻠﮑس &#= 65259;ﺎﻯ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﻧ&= #65166;ﺧﻮﺩ ﺁﮔﺎﻩ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﻭ ﻫﻤﻴﺸﻪ ﺍﮔﺮ ﻋ&= #65240;ﻠﻰ ﻫﻢ ﺑﺎﺷﺪ ﺁﻟﻮ&= #65193;ﻩ ﺑﻨﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﺑﻘ= ﻮﻝ ﻫﻴﻮﻡ ﻋﻘﻞ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﺯ ﻧﻔس ﻣﻴﺒﺎ&#= 65207;ﺪ ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻗﺒﻞ ﺍﺯ = ﺗﻮﻟﺪ ﺍﺳﺖ. ﭘس ﺍﻧﺴﺎ&= #65253; ﺑﺎﻳﺪ ﻫﺮﭼﻪ ﺯ&= #65261;ﺩﺗﺮ ﺑﺘﺰﮐﻴﻪ ﻧﻔس &#= 65197;ﻭﺍﻥ ﻧﺎﺧﻮﺩ ﺁﮔﺎه &#= 65170;ﭙﺮﺩﺍﺯﺩ، ﺗﺎ ﺷﺎﻳﺪ ﺑﻌﻘ&= #65246; ﻟﻮّﺍﻣﻪ ﻭ ﺍﻧ&#= 65176;ﻘﺎﺩﮔﺮ ﺍﺯ ﺧﻮﺩ ﺑﺮﺳﺪ.= ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﺑﺎ ﺗ&= #65192;ﻠﻴﻪ ﺭﻭﺍﻥ ﺑﺘﺤﻠﻴ&#= 65258; ﺑﺼﻔﺎﺕ ﺑﺮﺗﺮ &= #65169;ﺮﺳﺪ.ﻭ ﺷﺎﻳﺪ ﮐﻪ ﻫﺮﭼ&= #65258; ﺯﻭﺩﺗﺮ ﺑﺘﺠﻠ&#= 65268;ﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺷﻬ&= #65262;ﺩی ﻤﻮﻓﻖ ﻣﻴﺸﻮﺩ.&= #65165;ﮔﺮ ﺩﺭ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﭘﻴﻤﺎﻥ ﺳﻠﻮﻙ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺧﺪﺍ&= #65261;ﻧﺪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ ﻭ ﺍﺳﺮاء ﻭﻣﻌ= 5198;ﺍﺝ،ﭘﻴﺮ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65165;ﻭﺭﺍ ﺑﻮﻯ ﺩﺭ ﺭؤﻳﺎ &= #65251;ﻌﺮﻓﻰ ﮐﻨﺪ. <sp= an lang=3DAR-SA>ﺗﺎ ﺷﺎﻳﺪ ﺑA= 228;ﻘﻞ ﺍﻟﻬﻰ ﺩﺭﺷﻬﻮ&#= 65193; ﺭﻭﺡ ﺍﻟﻘﺪس ﻧ&#= 65268;ﺰ ﺑﺮﺳﺪ. ﻭ ﺍﮔﺮ ﺩ= ;ﺭ ﻧﻴﻤﻪ ﺭﺍﻩ ﺳﻠ&= #65262;ﻙ ﻧﻴﺰ ﻋﻤﺮﺵ ﮐﻔ&= #65166;ﻑ ﻧﺪﺍﺩ، ﺩﺭ ﺗﻮ&#= 65247;ﺪ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮﻯ ﺑﺎ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ،ﻭ ﺑ= 5166; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﮐﻤﺘﺮﻯ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ. ﻭ ﺍﮔﺮ ﺁﻧﮕﺎﻩ = ﻧﻴﺰ ﺑﺨﻮﺍﻫﺪ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﮐﻨﺪ ﺑﺸ&= #65260;ﻮﺩ ﻧﻬﺎﺋﻰ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس،A= 261; ﻧﺠﺎﺕ ﻧﻬﺎﺋﻰ &= #65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻮ&= #65235;ﻖ ﮔﺮﺩﺩ. که هفت هزﺍﺭ ﺳﺎﻝ ﺑﻌ= 5194; ﺭﺟﻌﺖ ﻭﺗﻮﻟﺪ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65255;ﻤﺎﻳﺪ .<o:p></o:p> = 5169;ﺎﺯ ﻣﻴﺘﻮﺍﻥ ﺑﺮ ﺧ&= #65248;ﺎﻑ ﻧﻈﺮﻳﻪ ﻫﻴﻮﻡ &= #65261;ﻣﻮﺟﻮﺩﻳّﺖ ﻣﺎﺩﻯ ﻋﻘﻞ،ﺍ= 4404;ﺮ ﻃﻔﻞ ﻭﺩﺭ ﺑﺰﺭ&= #64404;ﺴﺎﻟﻰ ﻓﺮﺿﻰ ﺫﺍﺕ ﻳﺎ = ﺳﺮﻣﺎیه اﻯ ﺩﺭ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﺍﺣﺴﺎس ﺍﺯ ﺣﻮﺍس ﻣﻴﮑ&#= 65256;ﺪ،ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭﻙ = ﻧﻤﺎﻳﺪ.ﺩﺭﺣﺎ&#= 65247;ﻴﮑﻪ ﺣﺘﻰ ﺩﺭﺣﻴﻮﺍ&#= 65255;ﺎﺕ،ﺑﺨﺎﻃﺮ ﻫﻤﻴﻦ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺣﻴﻮﺍﻥ ﻧﺘﻴﺠ&#= 65258; ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ، ﺩﺍﺭ= 5165;ﻯ ﺳﺮﻣﺎﻳﻬﺎﻯ ﺑ&#= 65198;ﺍﻯ ﺩﺭﻙ ﺍﺣﺴﺎس ﻣ&#= 65268;ﺒﺎﺷﺪ.که اﺯ ﺍﺣﺴﺎس ﺑﻔ= 4401;ﺮ ﺑﻴﻔﺘﺪ.ﻭ ﺭﺍﻩ = ﻧﺠﺎت اﺯﺳﺮﻧﻮﺷت ﻔA= 228;ﻠﻰ ﺧﻮﺩ ﺑﻴﺎﺑﺪ. ﻭ= ﺍﻟّﺎ ﻣﺠﺴﻤﻪ ﺳﻨﮕﻰ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻧﺪﺍﺭﺩ.&= #65261; ﺫﺍﺗﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ،ﮐﺎﻣﻠʋ= 66; ﺳﻔﻴﺪ ﺍﺳﺖ.ﭘس &= #65255;ﻤﻴﺘﻮﺍﻧﺪ ﺟﺪﻝ ﺭﺍ ﺍﺣﺴﺎ&= #1587; ﮐﻨﺪ،ﻭ ﺍﺯ ﺁﻥ &= #65235;ﻬﻤﻰ ﭘﻴﺪﺍ ﻧﻤﺎﻳﺪ.&= #64400;ﻪ ﺭﺍﻩ ﺯﻧﺪﮔﻰ ﻭ = ﺣﻴﺎﺕ ﻭﺗﮑﺎﻣﻞ ﺑﻴﺸ&#= 65176;ﺮ ﺭﺍ ﺑﻴﺎﺑﺪ.ﮐﻪ = ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﺩﺍﺭﻧﺪ.ﻭ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭﻃﻔﻮﻟﻴّﺖ = 4380;ﻮﻥ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺍﺳﺖ.ﻭ&= #64380;ﻮﻥ ﺑﻌﻘﻞ ﻭ ﺩﺭﻙ ﺍ= ﺯ ﻣﺤﺴﻮﺳﺎﺕ ﺧﻮ&#= 65193;ﺭﺳﻴﺪ،ﺁﻧﮕᥴ= 6;ﻩ ﺗﮑﺎﻣﻞ ﺍﻭ ﺍﺭ&= #65165;ﺩﻯ ﺍﺳﺖ.ﮐﻪ ﺳﺎﻟﮑ&= #65166;ﻥ ﻭﻟﺎﻳﺖ،ﻋﻤﻠA= 166; ﺗﮑﺎﻣﻞ ﻧﻴﻤﻪ &= #65165;ﺭﺍﺩﻯ ﺩﺍﺭﻧﺪ.ﺯﻳﺮﺍ &= #65175;ﻨﻬﺎ ﮐﺎﺭی که ﻤﻴﮑA= 256;ﺪ ﺍﻳﻨﮑﻪ ﮐﺎﺭﻯ &= #65255;ﮑﺮﺩه ﺒﺎﺷﻨﺪ.ﻳﻌﻨﻰ &= #65175;ﻨﻬﺎ ﺑﺨﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ ﻭﮐﻨﺘﺮﻝ ﻧﻔس &#= 65165;ﺯ ﻫﺮ ﺧﻄﺎ ﺑﭙﺮﺩ&= #65165;ﺯﻧﺪ.ﺁﻧﮕﺎﻩ ﭘس اﺯ ﮐﻤﺎﻝ ﻧ&#= 65260;ﺎﺋﻰ،ﺑﺨﺼﻮ᥸= 9; ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﺁﻧﻬﺎ ﺗﮑﺎﻣﻞ &= #65165;ﺭﺍﺩﻯ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭﻧ&= #65258; ﭼﻮﻥ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﺗﮑﺎﻣﻞ ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ &= #65169;ﺎ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263; ﮐﻪ ﻣﺎ ﺗﺼﻮﺭﻯ = ﺍﺯ ﺁﻥ ﺗﮑﺎﻣﻞ ﺍﺭ&= #65165;ﺩﻯ ﺁﻳﻨﺪﻩ ﻧﺪﺍﺭ&#= 65267;ﻢ. ﻭﺍﻟّﺎ ﻣﺎﻧﻴ= 5200; ﺍﻧﺠﺎﻡ ﻣﻴﺪﺍ&#= 65193;ﻳﻢ.ﺍﻟﺒﺘﻪ ﺗﮑﺎﻣل ﺪﺭ ﮐﺴ&#= 1576; علوﻡ ﻭﻓﻨﻮﻥ A= 255;ﻴﺴﺖ.ﺑﻠﮑﻪ ﺩﺭﺍﻣﻮﺭ ﺭﻭﺣ&#= 65264; ﻭﺍﻟﻬﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﮐﻪ ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ&#= 1548;ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎﻥ ﺷش ﻮ&#= 65247;ﺎﻳت اﻟﻬی ﺮﺍ ﺩﻧﺒ= 5166;ﻝ ﻣﻴﮑﻨﻨﺪ.ﻭﻧﻪ &= #65231;ﻴﺮﺳﺎﻟﮑﺎﻥ= 48;ﮐﻪ ﺣﺘﻰ ﻗﺸﺮﻳّﻮ= 5253; ﻣﺬﻫﺒﻰ ﺣﺮﮐﺖ</= span> </spa= n>ﻣﻌﮑﻮس ﻗﻬ᥼= 0;ﺮﺍﺋﻰ ﺩﺍﺭﻧﺪ.ﺑﻬﺮﻧ&#= 65166;ﻡ ﺩﻳﻦ ﻭﻣﺬﻫﺒﻰ &= #64400;ﻪ ﺑﺎﺷﻨﺪ.ﮐﻪ ﺑﻮ&= #65247;ﺎﻳت اﻟﻬﻰ ﻭﺳﻠﻮﻙ &#= 65165;ﻋﺘﺒﺎﺭﻯ ﻧﻤﻴﺪﻫﻨﺪ. ﻭ ﺷ= ﺮﻙ ﺑﺨﺪﺍ ﻭﻭﻟﺎﻳ&#= 65174; ﺧﺪﺍ ﻣﻴﮑﻨﺪ.ﭘ&= #1587; ﮐﺎﺭﻣﺎﻫﺎﻯ ﻗ&#= 65260;ﻘﺮﺍﺋﻰ ﺩﺍﺭﻧﺪ. ﺗﺎ ﺍﺯ= ﻧﻮ ﺩﻭﺑﺎﺭﻩ ﺑﺎ ﺗ&= #64401;ﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ،ﺧﻮﺩA= 197;ﺍ ﺑﻬﻤﻴﻦ ﻓﺼﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺍﻣﺮﻭﺯ &= #65169;ﺮﺳﺎﻧﺪ، ﺑﻠﮑﻪ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺩﺭﺗﺨﻠﻴﻪ ﻭ ﺗ&= #65188;ﻠﻴﻪ ﺑﺎ ﺷﻬﻮﺩﻫﺎ ﺭ&= #65165; ﺑﺎ ﺧﻮﻳﺸﺘﻦ ﺩ&= #65165;ﺭﻯ ﺑﻨﻤﺎﻳﻨﺪ.ﻋﮑ&#= 1587; ﺁﻥ ﻧﻴﺰ ﺻﺤﻴﺢ = ﺍﺳﺖ،ﮐﻪ ﺫﺍﺕ ﺁﮔﺎﻩ ﺑﺪ&= #65261;ﻥ ﺗﺠﺮﻳﺪ ﻭ ﺗﺠﺮ&= #65169;ﻪ ﺷﺨﺺ ﻣﻤﮑﻦ ﻧﻴ&= #65204;ﺖ.ﻭ ﺍﮔﺮ ﺍﺯ ﻋﻘﻞ ﻭ= ﺫﻫﻦ ﺻﺤنه ای ﺘﻌﺒʌ= 68;ﺮ ﺷﻮﺩ،ﺑﺎﺯ ﻣﮑ= 5166;نی ﻤﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;،که ﺪﺭﮊﻧﺘﻴﻚ ﺭﻭ&#= 1581;ی اﺳﺖ.ﻭ ﺣﺘﻰ ﺗﻐ&= #65268;ﻴﺮ ﺭﻭﺍﻥ ﻭﻧﺎﺧﻮ&#= 65193; ﺁﮔﺎﻩ ﻭﺫﻫﻦ ﻭ = ﻋﻘﻞ،ﺩﺭﻣﮑﺎA= 255;ﻰ ﻧﺎﺳﻮﺗﻰ ﻧﻴﺴ&#= 65174;.ﮔﺮﭼﻪ ﻣﻐﺰ ﻣﮑﺎﻥ ﻭﻣ&= #65166;ﺩﻯ ﺍﺳﺖ، ﺗﻨﻬﺎﻳ= 5242; ﺁﻧﺘﻦ ﺍﺳﺖ.ﻭﺩ&= #65197;ﻭﻥ ﺁﻥ، ﻋﻤﻠﻴﺎﺗ= 5264; ﻓﮑﺮﻯ ﻧﻴﺴﺖ. ﻭ= ﻧﻪ ﺗﺄثیرﻯ ﻣﺎﺩʌ= 63;.ﺯﻳﺮﺍ ﻣﻐﺰ ﺁﮔﺎﻩ ﻭﻧ&= #65166;ﺁﮔﺎﻩ ﻳﮑﺴﺎﻥ ﺍﺳﺖ.ﮔ&= #65198;ﭼﻪ ﺳﻠﻮﻟﻬﺎﻯ ﻣﻐ&#= 65200;ﻯ ﻧﻴﺰ ﺍﺯ ﮐﺎﺭ ﺑ= ﻴﻔﺘﺪ،ﻭ ﺳﻠّﻮﻟﻬﺎﻯ ﺧ= 5208;ﻚ ﺩﻭﺭ ﺷﻮﻧﺪ،ﺑ= 5166;ﺯ ﻣﻐﺰ ﺁﻧﺘﻦ ﻭﻯ = ﺿﻌﻴﻒ ﺍﺳﺖ.ﻭ ﺩﺭ ﺗﻤﺎ= ﻡ ﻋﻮﺍﻟﻢ ﻏﻴﺒﻰ &= #65261; ﺭﻭﺣﻰ ﻭﻧﻴﺎﻣ&#= 65194;ﻩ،ﻭ ﺣﺘﻰ ﻧﺎﺩﻳﺪﻩ &= #65261; ﺍﻟﻬﻰ،ﭼﻴﺰﻯ = 5169;ﻨﺎﻡ ﻣﮑﺎﻥ ﻭﻣﻮﺟﻮ&#= 65193;ﻳّﺖ ﺃﺗﻤﻰ ﻧﻴﺴﺖ. ﮔ= ﺮﭼﻪ ﻣﺎﻫﻴّﺘﻰ ﺃث= 40;رﻯ ﺗﺤﺖ ﺃثیرﻯ ﺩA= 165;ﺷﺘﻪ ﺑﺎﺷﺪ.ﮐﻪ ﻣﻮﺟ&= #65262;ﺩﻳّﺖ ﺑﺎﻟﻔﻌﻞ ﺁﻧﻬ&#= 65166; ﺭﺍ ﻧﺸﺎﻥ ﺑﺪﻫ&= #65194;. ﻭ ﻟﺬﺍ ﮐﺎﺭﺑﺮ&= #65193; ﺻﺤﻨﻪ ﻭﻣﮑﺎﻥ &= #65169;ﺮﺍﻯ ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﻭ&= #65195;ﻫﻦ ﮔﻤﺮﺍﻩ ﮐﻨﻨﺪ&#= 65257; ﻣﻴﺒﺎﺷﺪ.ﭼﻪ ﺭ&= #65203;ﺪ ﮐﻪ ﻣﻔﻴﺪ ﺑﺎﺷ&= #65194; ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﻫﺮ ﻣﻮﺟﻮﺩﻯ، &#= 65165;ﺯ ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤ&#= 65174; ﺃﺗﻤﻰ ﻭ ﺃﺗﻤﻰ&= #1548;ﻭﻣﻮﺟﻮﺩﻳّ᥵= 4; ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﻭ ﺑﺸﺮﻯ ﭼﻴﺰﻯ = ﺟﺰ ﻣﺎﻫﻴّﺘﻰ ﺃﺗ= 5252;ﻰ ﻧﻴﺴﺖ. ﻭﻟﺬﺍ ﭘ= س ﺍﺯ ﻣﺮﮒ ﭼﻴﺰﻯ = ﺍﺯ ﺑﺪﻥ ﺑﺎ ﺭﻭﺡ ﺑ= ﻴﺮﻭﻥ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ &= #65261; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65255;ﻤﻴﺮﻭد. ﺑﻠﮑﻪ ﺑﺮﺍﻯ ﺗ&= #65262;ﻟﺪ ﺟﺪﻳﺪﻯ،ﺗﺤﺖ = 5175;ﺪﺑﻴﺮ ﻭ ﺁﻓﺮﻳﻨﺶ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺮﻭﺩ. = ﮐﻪ ﺭﻓﺘﻨﻰ ﻣﺎﺩﻯ &= #65169;ﺸﻨﺎﺳﻴﻢ ﺑﺎﺯ ﻣﻄﺮﺡ ﻧﻴ&= #65204;ﺖ. ﺯﻳﺮﺍ ﻫﺴﺘﻰ ﺩ&= #65197; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺑ&= #65166; ﻣﺮﺍﺗﺐ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻋﻬﺎ،ﻭﺑᥴ= 6;ﻟﺄﺧﺮﻩ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193;ﻯ ﺧﺪﺍﻭﻧﺪ ﺭﺏّ &#= 65165;ﻟﺄﺭﺑﺎﺏ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺩﺭ= ﻫﺴﺘﻰ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﮐﺴﻰ ﻧﻴﺴﺖ.ﻭﺗ&= #65252;ﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻘ&#= 65262;ﻝ ﻗﺪﻣﺎ ﺍﺯ ﺻﻮﺭ&= #65173; ﻭ ﻫﻴﻮﻟﺎ ﻳﺎ ﻣ= ﺎﺩﻩ ﺗﺸﮑﻴﻞﺷﺪﻩ.ﮐ&#= 65258; ﻫﻴﻮﻟﺎﻫﺎ، ﺧ= 5262;ﺩ ﺩﺭ ﺳﻄح ﺨﻮﺩ ﺑ&= #65166;ﺯ ﺍﺯ ﺻﻮﺭﺕ ﻭ ﻫﻴ= ﻮﻟﺎ ﺍﺳﺖ. ﻭ ﺑﺎﻟﺄﺧ= ﺮﻩ ﻫﺴﺘﻰ ﺳﺮﺍﺳﺮ &= #65211;ﻮﺭﺕ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺩﺭ = ﺃﺯﻝ ﻣﺎﺩﻩ ﺷﺒﻪ ﻋﺪ&= #65249; ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﻭ ﺻﻮﺭﺕ ﻧﻴﺰﻳ&= #65242; ﺃﻣﺮ ﺍﻧﺘﺰﺍﻋ&#= 65264; ﺫﻫﻦ ﻭ ﺍﺣﺴﺎس &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ،ﮐﻪ ﻭﺍﻗ= 5228;ﻴّﺖ ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ، ﺣﻘﻴﻘﺘﻰ ﻧﺪﺍ&#= 65197;ﺩ.ﻣﮕﺮﺍﻳﻦ ﺻﻮﺭت ﻗﺎﻟﺒﻰ &#= 65169;ﺮﺍﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻮﺟﻮﺩ ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﻣ&= #65166;ﻫﻴّﺘﻰ ﻭ ﺃﺻﻠﻰ ﺍﻟﻬﻰ = ﺩﺍﺭﺩ. ﻭ ﺩﺭﺳﻄﺢ ﺭبّ اﻟﻨﻮﻉ ﺑﺸﺮﻯ= 548;ﻳﺎﻫﺮ ﺭبّ اﻟﻨﻮﻋﻰ A= 193;ﺍﺭﺩ.ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ ﺍﻳ&#= 65254; ﮊﻧﺘﻴﮑﻬﺎﻯ ﺭ&#= 65261;ﺣﻰ ﻣﺎﻫﻴﺘﻰ</sp= an> &#= 65165;ﻟﻬﻰ ﻭ ﻏﻴﺮ ﻣﺎﺩﻯ،&#= 65261; ﻟﺎ ﻣﮑﺎﻥ ﻭ ﻟﺎ= ﺯﻣﺎﻥ،ﻭﺣﺘﻰ ﺑﺪﻭﻥ ﻫﺮﻳﻚ ﺍ&= #65199; ﻫﺰﺍﺭﺍﻥ ﺻﻔﺖ &= #65251;ﺎﺩﻩ ﺭﺍﻫﺴﺘﻨﺪ. ﻭ ﺭ= ﻭﺡ ﻣﺪﺍﻡ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﺗﻐﻴﻴﺮ ﻗﺎﻟﺐ &= #65255;ﻮعی ﻤﻴﺪﻫﺪ. ﻭ ﮊﻧﺘ= ﻴﻚ ﺟﺴﻢ ﻣﻮﻟﻮﺩ ﺭ&= #65165; ﻣﻴﺴﺎﺯﺩ.ﻭ ﺑﺎ = ﻣﺮﮒ ﻭ ﺗﺮﻙ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺍﺯ ﺗﻦ،ﺑﺎﺭ ﺩ&#= 65267;ﮕﺮ ﺗﻤﺎﻡ ﻣﺎﺩﻩ ﺑ&= #65194;ﻥ ﺗﺠﺰﻳﻪ ﺷﺪﻩ،= 5193;ﻭﺭﻩ ﺳﻴﺮﮐﻮﻟﺎﺳﻴ= 5262;ﻥ ﺃﺗﻤﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻴﻴﺎﺑﻨﺪ.ﮐﻪ ﻫﺮ ﺃﺗﻤﻰ ﺑﺮﺍ&= #65263; ﺧﻮﺩ ﺩﻭ ﺍﺻﻞ ﺯ= ﻧﺪﻩ ﻣﺴﺘﻘﻞ ﺑﻮﺩﻩ&#= 1548;ﻭﺯﻣﺎﻥ ﮐﻪ ﺩﺭ ﺗﻦ ﻣﻮﺟ= ﻮﺩﺍت ﺒﺎﺷﺪ، ﺑﺎﺯ ﻣ&#= 65204;ﺘﻘﻞ ﻭﺯﻧﺪﮔﻰ ﺗﮑﺎ&#= 65251;ﻞ ﺃﺗﻢ،ﺧﻮﺩﺭﺍ = 5193;ﺍﺭﻧﺪ.ﻭﭼﻮن ﻤﺮﮒ ﻣﻮﺟﻮﺩ ﺩ&= #65203;ت ﺪﻫﺪ،ﺑﺮﺍﻯ ﺃ= 5175;ﻢ ﺗﺄثیری ﻨﺪﺍ᥷= 7;ﺩ.ﮔﺮﭼﻪ ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﻇ&= #65198;ﻑ ﺷﺼﺖ ﺳﺎﻝ،ﭘﻨ= 5184;ﺎﻩ ﺑﺎﺭ ﺗﻤﺎﻣﻰ ﻣ&= #65166;ﺩﻩ ﺑﺪﻥ ﺗﻐﻴﻴﺮ ﻣ&= #65268;ﮑﻨﺪ.ﻳﻌﻨﻰ ﻣﺎﺩﻥ ﺑﺪﻥ،ﻣ= 5198;ﮒ ﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ،ﻭ ﺑﻌﺎﻟﻢ ﺃﺗﻤﻰ &= #65191;ﻮﺩ ﻣﻴﺮﻭﺩ.ﮐﻪ ﺷﺎ&= #65267;ﺪ ﻫﺮﺃﺗم نیز ﭼʌ= 68;ﺰﻯ ﺍﺯ ﻣﺎ،ﺑﺮﺍﻯ &#= 65175;ﺮﮐﻴﺐ ﺧﻮﺩش ﻴﺎ ﻣﻮﺟ&#= 65262;ﺩﻯ ﺩﻳﮕﺮ ﻧﺪﺍﺭﺩ. = ﻭﻫﺮ ﺗﺮﮐﻴﺒﻰ ﺑﺮﺍ&#= 65263; ﺧﻮﺩ ﻣﻮﻗﺘﻰ ﻭ&= #65211;ﻮﺭﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺟ= ﺰ ﺻﻮﺭت ﻭ ﻫﻴﻮﻟ&#= 65166; ﻧﻴﺴﺖ.ﻭ ﻫﻴﻮﻟ&= #65166; ﻧﻴﺰ ﺟﺰ ﺻﻮﺭﺕ = ﻧﻴﺴﺖ،ﻭ ﺻﻮﺭﺕ ﻣﺤﺴﻮس &#= 65255;ﻴﺰ،ﺟﺰ ﺍﻗﺪﺍﻡ ﺫﻫﻨﻰ &= #65251;ﺎ ﻧﻴﺴﺖ.ﻭ ﺍﻟّﺎ &= #65259;ﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﮊﻧﺘﻴ&= #64401;ﻰ ﺭﻭﺣﻰ ﺳﺎﺯﻧﺪ&#= 65257; </spa= n>ﺻﻮﺭﺕ ﻭ ﻫﻴA= 262;ﻟﺎﻯ ﺗﻦ ﻳﻚ ﻣﻮﺟﻮﺩ = ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍﺯ ﻋﻮﺍﻟﻢ ﻣﻠ&= #64401;ﻮﺗﻰ ﺍﺳﺖ.ﺣﺘﻰ ﺫﻫﻦ = ﻭ ﺍﻓﮑﺎﺭ ﺍﻧﺴﺎ&#= 65253;،ﻣﻮﺟﻮﺩﻳت ﻤﺎﺩﻯ ﻧﺪﺍﺭﻧ&#= 65194; ﮐﻪ ﻣﻠﮑﻮﺕ ﻫﺴ&= #65176;ﻨﺪ. ﮔﺮﭼﻪ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺟﻨس ﻋﻮﺍﻟ&#= 65250; ﺟﺒﺮﻭﺗﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﮐﻪ ﺑﺎﻟﺎﺗﺮ ﺍ&= #65199; ﻣﻠﮑﻮﺕ ﻭ ﺻﻔﺎ&= #65173; ﺗﮑﺎﻣﻠﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ ﻭ ﻟﺬﺍ ﺍﻧﻮﺍﻉ = ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺭﺍ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺴﺎﺯﻧﺪ.ﻭ ﻣﺎ<= /span> </spa= n>ﺍﻣﺮﻭﺯ ﺗﻨʌ= 60;ﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺗ&#= 65200;ﮐﻴﻪ ﻧﻔس ﻭ ﺭﻭﺍﻥ ﺣ&= #65268;ﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺑﻨﻤﺎﺋﻴﻢ.ﮐﻪ &= #65165;ﮔﺮ ﺑﺸﻬﻮﺩ ﺁﺧﺮ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺏّ ﺍ= 5247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺭﺳﻴﺪﻳ&#= 65250;،ﻣﺎﻫﻴّﺖ ﺭﻭﺡ ﻣﻘﺪّس ﺷ= 5194;ه و ﺍﻟﻬﻰ ﺗﺮ ﺷﺪ&= #65257;،ﻭﺟﺒﺮﻭﺗﻰ ﻭ ﺷﺎﻳﺴﺘﻪ ﺭﺟ&= #65228;ﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺍﺳﺖ ﭘس ﻣﺎ ﺧﻮ&= #65193; ﺳﺎﺯﻧﺪﻩ ﺳﺮﻧ&#= 65262;ﺷﺖ ﺧﻮﺏ ﻳﺎ ﺑﺪ ﺑﺸ= ﺮﻯ ﺍﻣﺮﻭﺯ ﺧﻮﺩ ﺑ&= #65262;ﺩه اﻳﻢ.ﻭ ﻳﺎ</s= pan> &#= 65169;ﺪﺗﺮ ﮐﺮﺩﻩ،ﺳﺮﻧﻮA= 207;ت کاﺭﻣﺎﻫﺎ ﻭﻣA= 204;ﺨﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻭ ﻓﺴ&= #65192;ﻬﺎﻯ ﮔﻴﺎﻫﻰ ﻣﺠﺪﺩ&#= 65165; ﻣﻴﻴﺎﺑﻴﻢ.ﮐﻪ &= #65169;ﺎﺯ ﺑﻨﻮﻉ ﺑﺸﺮﻯ،= 5261;ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺗﺎ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﺮﺍ ﺑﺮﺳﻴﻢ.ﺭﻭ&= #65185; ﻫﺮ ﺃﺗﻢ ﻭﺗﺤﺖ = ﺃﺗﻤﻰ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﻋﺎﻗﺒﺖ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﺑﺒﻬﻰ ﻧﻬﺎﻳﺖ &= #65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65267;ﺪ ﺑﺮﺳﺪ، ﮐﻪ ﻓﺮ&#= 65251;ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ &#= 65165;ﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ.ﮐﻪ ﺣﺘ&= #65252;ﺎ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺩ.ﻭ ﺷﺪﻥ ﻭ ﺻ= ;ﻴﺮﻭﺕ ﻣﻮﺭﺩ ﭘﺬﻳﺮﺵ &= #65165;ﻟﻬﻰ ﺭﺍ ﺩﺭ ﻫﺮ ﻧﻮﻉ= ﺑﺎﻳﺪ ﮐﺴﺐ ﮐﺮﺩ،ﺗﺎ &#= 65169;ﻤﺮﺍﺣﻞ ﺍﻧﻮﺍﻉ ﺑﺮﺗﺮ &= #65193;ﻳﮕﺮ ﺭﻓﺖ ﺑﺎ= ﺍﻳﻦ ﻧﻘﺪ،ﺍﺯ ﻫﻴﻮ= 5249; ﮐﻪ ﺍﻧﻄﺒﺎﻋﺎ&#= 65173; ﻧﻔس ﻭ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ،ﻭﻧﻴﺰ ﺍﻓﮑﺎﺭ ﺭﺳﻴﺪ&#= 65257; ﺍﺯﺁﻥ،ﻧﻤﻴﺘA= 262;ﺍﻧﺪ ﻫﻤﻪ ﭼﻴﺰ ﺑﺎﺷ&= #65194;،ﻳﺎ ﺣﻘﻴﻘﺘﻰ ﺑﻬﻤ&#= 65198;ﺍﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65169;ﺮﺍﻯ ﻣثاﻝ ﻣﺠﻤﻮع = 7; اﻯ( ﮔﻮی) ﺩﺭﻧﻈ&= #65166;ﻣﻰ ﻧﻤﻰ ﺑﻴﻨﻴﻢ. ﻭ= ﺍﻧﻄﺒﺎﻋﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64380;ﻮﻥ ﺍﻳﻦ ﮔﻮﻯ ﻫﺎ ﭼ= ﻴﺪﻩ ﺷﺪﻩ ﺩﺭ ﻧﻈﺎﻣ&= #65264; ﺑﺎﺷﺪ ﻣثلا ﺷ@= 401;ﻞ ﻣثلّث ﺑﺴﺎﺯ᥾= 7;ﻢ. ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮ&#= 65165;ﻧﻴﻢ ﺑﮕﻮﺋﻴﻢ،ﮐﻪ = 5165;ﻳﻦ ﻧﻈﺎﻡ ﭼﻴﺰﻯ ﺟ&= #65194;ﺍ ﺍﺯ ﮔﻮﻯ ﻫﺎ ﻣﻴ= ﺒﺎﺷﺪ. ﻳﻌﻨﻰ ﺍﻓﮑﺎﺭ &= #65197;ﺳﻴﺪﻩ،ﮐﻪ ﻧﻈﺎمی اﺯ ﺍﻧA= 220;ﺒﺎﻋﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎه = 575;ﺳﺖ،ﻭﻟی هماﻥ ﺧﻮﺩ ﺁﻧA= 260;ﺎ ﻧﻴﺴﺖ.ﻭﺍﻓﮑ= ;ﺎﺭ ﭼﻴﺰی اﺯ ﺫﺍﺕ &#= 65255;ﻈﺎﻡ ﻧﻴﺴﺘﻨﺪ.ﻭﺍﮔ&#= 65198; ﮔﻔﺘﻪ ﺷﻮﺩ،ﮐ= 5258; ﺍﻳﻦ ﺩﺍﺩﻩ ﻓﮑ&= #65198;ﻯ ﺟﺰﺋﻰ ﺍﺯ ﻧﻈﺎ&= #65249; ﺑﺎﺷﺪ،ﺷﺎﻳﺪ = 5193;ﺭﺳﺖ ﺑﺎﺷﺪ ﻭﻟﻰ ﺍﻳ&= #65256;ﮑﻪ ﺩﺍﺩﻩ ﺣﺴّﻰ،A= 191;ﻮﺩ ﻧﻴﺰ ﺭﻧﮕﻰ ﺍﺯ = ﻧﻈﺎﻡ ﺩﺍﺧﻠﻰ ﺁﻥ ﺷﻴ&= #65164;ﻰ ﺩﺭﻙ ﺷﻮﺩ،ﺟﺪ= 5165; ﺍﺯ ﺷﻴﺌﻰ ﺍﺳﺖ = ﮐﻪ ﺟﺴﻤﻰ ﺣسّ ﻣﻴ= 4401;ﻨﻢ،ﻭ ﺩﺍﺩﻫﺎﻯ ﺩﺭﻳ&#= 65166;ﻓﺖ ﺑﮑﻨﻴﻢ ﻭﻟﻰ ﭼ&= #65268;ﺰﻯ ﺍﺯ ﺷﻴﺌﻰ ﻣﺤﺴ&= #65262;ﺏ ﺑﻤﺎ ﺭﺳﻴﺪﻩ ﺍ&= #65203;ﺖ.ﻭ ﻳﺎ ﻣﺎ ﺑﺎ ﺻﻮﺭ= ﺕ ﺳﺮﻭﮐﺎﺭ ﺩﺍﺭ&#= 65267;ﻢ ﻭﻧﻪ ﻣﺎﻫﻴّﺖ &#= 65261;ﻫﻴﻮﻟﺎﻯ ﺷﻴﺌﻰ.ﻭ ﻣﻴﺘﻮ&= #65165;ﻥ ﮔﻔﺖ،ﮐﻪ ﺿﺮﻭ= 5197;ﺕ ﻧﺪﺍﺭﺩ ﮐﻪ ﻫﺮ = ﺷﺨﺺ ﺍﺯ ﭼﻨﻴﻦ ﻧﻈﺎ&= #65251;ﻰ ﺣﺴﻰ ﺩﺍﺭﺩ.ﺩﺭ&= #65267;ﺎﻓﺘﻰ ﺍﺯ ﻧﻈﺎﻡ ﺁﻥ ﺑ= ﮑﻨﺪ ﺯﻳﺮﺍ ﻧﻴﺎﺯ ﺑ&= #64401;ﺎﺭ ﺫﻫﻦ ﻭ ﻋﻤﻠﻴﺎ&= #65174; ﺫﻫﻨﻰ ﺩﺭ ﻣﻘﺎ&= #65197;ﻧﻪ ﺍﻳﻦ ﮔﻮﻯ ﻫﺎ ﺑ= ﺎ ﺁﻧﭽﻪ ﻗﺒﻠﺎ ﺩ&= #65197;ﻙ ﺁﻥ ﺩﺍﺷﺖ ﺑﻨﻤ&= #65166;ﻳﺪ ﻳﻌﻨﻰ ﻣﻘﺎﺭﻧ&#= 65258; ﺑﻘﺼﺪ ﺷﻨﺎﺳﺎ&#= 65163;ﻰ ﭼﻴﺰﻯ،ﮐﻪ ﻗﺒ= 5248;ﺎ ﻫﻢ ﺩﻳﺪﻩ ﺷﺪﻩ = ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﻣﻘﺎﺭ&= #65255;ﻪ ﻧﻴﺎﺯ ﺑﺎﻟﮕﻮ&#= 65263; ﺑﺮﺗﺮﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﺍﻳﻦ ﺩﺭ ﺑﺎﺭ= ﻩ ﺍﺭﺯﻳﺎﺑﻰ ﭘس= 5165;ﺯ ﺷﻨﺎﺧﺖ ﺍﺳﺖ ﮐ&= #65258; ﺑﺎﻳﺪ ﻧﻈﺎﻡ ﺳ&= #65268;ﺴﺘﻢ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺎ &= #65165;ﺭﺯﺵ ﺗﺮﺑﺎﺷﺪ.ﮐﻪ ﻣ&= #65240;ﺎﺭﻧﻪﺍﺭﺯﺵ ﻏﻴﺮ ﺍﺯ ﺷﻨﺎﺧ&= #65174; ﺷﻴﺌﻰ ﺻﻮﺭﺕ ﮔ&= #65268;ﺮﺩ ﺩﺭ ﻣثاﻝ ﺑﺎﻟ= 5166;،ﺍﮔﺮ ﻧﻈﺎﻡ ﮔﻮﻯ ﻫﺎ = ﺭﺍ ﻣثلّث ﺷﻨﺎﺧ᥵= 6;ﻴﻢ ﻣﺎ ﺗﺼﻮﺭ ﺟﺪﻳ&= #65194;ﻯ ﺍﺯ ﻣثلّث ﻧﺪʋ= 65;ﺭﻳﻢ ﮐﻪ ﻗﺒﻠﺎ ﺩﺭ ﺫ= ﻫﻦ ﺩﺍﺷته اﻳﻢ . ﺑ&#= 65248;ﮑﻪ ﻣﺎ ﻳﻚ ﺣﮑﻢ ﺻﺎ= ﺩﺭ ﮐﺮﺩﺍﻳﻢ ﮐﻪ ﺧ&= #65262;ﺩ ﻓﻌﻞ ﻣﻴﺒﺎﺷﺪ &= #65261; ﻓﺎﻋﻞ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ. ﻭ ﺍﻳﻦ ﮐﺎﺭ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺗﻔﻬﻴﻢ ﮐﻨﻨﺪ&#= 65257; ﺍﻧﺴﺎﻥ ﺩﺭ ﭘﺪ&= #65197;ﺍﻥ ﺍﻟﻬﻰ ﺍﻭ ﺍﺳﺖ = ﭼﻮﻥ ﻣﻌﺘﻘﺪﻡ ﮐﻪ ﺩ&= #65267;ﺪﻥ ﻭ ﺷﻨﻴﺪﻥ ﻭ ﺗﻤ= ﺎﻡ ﺣﻮﺍس ﻭ ﺍﻋﻤﺎ&#= 65245; ﺣﻴﺎﺗﻰ ﺗﻦ ﻭ ﺫ= ﻫﻦ ﻭﺭﻭﺍﻥ ﻣﺎ ﻋﻤ&= #65248;ﺎ ﺑﻮﺳﻴﻠﻪ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺻﻮ= ;ﺭﺕ ﻣﻴﮕﻴﺮﺩ ﻳﻌﻨ&#= 65264; ﺑﺮﺍﻯ ﻣﺎ ﻣﻰ ﺑ= ﻴﻨﻨﺪ ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﻭ = ﺷﻨﺎﺧت ﻤﻴﺪﻫﻨﺪ.<o:p></o:p> = 5227;ﻤﻠﺎ ﻣﺎ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺧﻮﺩ ﺷﮑﻞ ﻣثلّث ﺪʋ= 97; ﺑﺎﻳﮕﺎﻧﻰ ﺁﻥ ﻧﺪﺍﺭﻳﻢ.ﺑ&= #65248;ﮑﻪ ﻓﻘﻂ ﺣﮑﻤﻰ ﺻﺎ&= #65193;ﺭﺷﺪﻩ ﮐﻪ ﺍﻳﻦ ﻣثلّ= 79; ﺍﺳﺖ ﺯﻳﺮﺍ ﺩﺭ ﺭﻭﺡ = ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﺎ،ﻭ ﺑﺮﺍﻯ ﻭ ﺫﻫﻦ ﻭ= ﺧﻮﺩ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65153;ﻟﻮﺩﻩ ﺍﻧﺴﺎﻥ ﻫﻴﭻ ﻳ&= #65242; ﺍﺯ ﺻﻔﺎﺕ ﻣﺎﺩ&= #65267;ﺎﺕ،ﭼﻮﻥ ﺷﮑﻞ ﻣثلّ&#= 1579; ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧﺪ ﺗﻨﻬ&#= 65166; ﻣثلّث (ﺷﮑﻞ ﻣ@= 401;ﺎﻧﻰ) ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻋﻘ= ﻞ ﻧﻴﺴﺖ.ﻭ ﺍﮔﺮ ﺑ= ﺎﺷﺪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ ﮐﻪ ﻋﻘﻞ ﺍ= ﺯ ﺻﻔﺎﺕ ﺁﻥ ﺍﺳﺖ = ﻭ ﻓﻬﻢ ﻭ ﻋﻘﻞ ﺍﻧ= ﺴﺎﻥ،ﺑﺎ ﮐﻤﻚ ﻭ ﺻﺪﻭﺭ ﺍ= ﺣﮑﺎﻡ ﺍﺯ ﻣﺪﺑّﺮﺍﻥ &#= 65165;ﻟﻬﻰ ﺷﺨﺺ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺍﮔﺮ ﺑﺮﺍﻯ ﻋﻘ&= #65246; ﻣﮑﺎﻧﻰ ﻫﻢ ﺗﺼ&= #65262;ﺭ ﺷﻮﺩ،(ﻣﮑﺎﻥ ﻟ&#= 65166; ﻣﮑﺎﻥ) ﻭﺩﺭ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ ﮐﻪ = ﻋﻤﻠﺎ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻭ&= #65193;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65197;ﺏّ ﺍﻟﻨﻮﻉ ﻳﺎ ﺩﻳ&= #64405;ﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺎ = ﺟﺪﺍ ﺍﺯ ﺭﺏّ ﺍﻟﻨﻮ&#= 65225; ﺧﻮﺩ،ﻭ ﻳﺎﻣﺴ= 5176;ﻘل اﺯ ﻣﺪﺑّﺮ ﺷﺨ= 5210; ﻭ ﻳﺎ ﻫﺮ ﻳﻚ ﺍﺯ= ; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺣﺘﻰ از &#= 65191;ﺪﺍﻭﻧﺪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﻧﻴﺴﺘﻢ ﮐﻪ ﺩﺭ&= #65261;ﺣﺪﺕ ﻭﺟﻮﺩﻯ ﺑﺎ ﺁﻧ&= #65260;ﺎ ﻫﺴﺘﻴﻢ،ﺭﺍﻩ = 5193;ﺭﻙ ﺁﻥ ﻧﻤﻰ ﮐﻨﻴﻢ.= ﻣﮕﺮ ﺩﺭﻧﻬﺎﻳﺖ ﺳﻠ&#= 65262;ﻙ ﻣﺎ ﻧﻴﺰ ﺣﺘﻰ ﺍ= ﺯ ﺟﺰﺋﻴّﺎﺕ ﺑﺪ= 5253; ﺧﻮﺩ، ﭼﻪ ﺭﺳﺪ &= #65169;ﺠﺰﺋﻴّﺎﺕ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﻭ = ﻳﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻧﺪﺍﺭﻳﻢ ﻓﻘﻂ &= #65251;ﻴﺪﺍﻧﻢ ﮐﻪ ﻫﻤﻪ ﮐﺎﺭﺷ&= #65166;ﻥ ﺭﺍ ﻣﻴﮑﻨﻨﺪ. ﻭ= ﻣﺎ ﻧﻴﺰ ﻧﻘﺸﻰ ﻧﺪ&= #65165;ﺭﻳﻢ. ﮐﻪ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺟ&= #65200;ﺋﻴّﺎﺕ ﺑﺪﻥ ﻣﺎﺭﺍ ﺍﺩ&= #65165;ﺭه ﻤﻴﮑﻨﻨﺪ.ﮐﻪ ﺗ&= #65252;ﺎﻡ ﺧﻮﺩﮐﺎﺭﻯ ﻭ ﻳ&= #65166; ﺩﺳﺘﻮﺭﻯ ﮊﻧﺘ&#= 65268;ﻚ ﺟﺴﻤﺎﻧﻰ ﻣﻴﺪ&#= 65165;ﻧﻴﻢ.ﺟﻨﺒﻪ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﻧ&= #65220;ﺒﺎﻋﺎﺕ ﻫﻴﻮﻡ ﮐﻪ ﺩﺭ ﺫ= ﻫﻦ ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻭ ﻳﺎ ﺑﻘﻮﻝ ﺍﻭ= ﺩﺭ ﻋﻘﻞ ﺑﺎﺷﺪ،ﻭ= 5165;ﮔﺮ که ﺒﺼﻮﺭت اﻓʄ= 01;ﺎﺭ ﺳﭙﺸس ﺰﺑﺎﻥ ﻭ &= #65235;ﻌﻞ ﺩﺭ ﻣﻴﺂﻳﺪ ﮐﻪ = ﺑﻨﻈﺮ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﺑﺮﺳﺪ ﻭ ﺍﻧﻄﺒ&= #65166;ﻋﺎﺕ ﺍﻭﺭﺍ ﺩﺭ ﻗﻀﺎ&= #65267;ﺎﻯ ﻣﻨﻄﻘﻰ ﻭﺍﺭﺩ &= #65169;ﺪﺍﻧﻴﻢ ﻭﻳﺎ ﺑﺪﻳﻦ ﻃﺮ&= #65267;ﻖ ﻗﻀﻴﻪ ﻭ ﺣﮑﻤﻰ = ﺻﺎﺩﺭ ﻣﻴﮑﻨﻴﻢ،ﺑﺪA= 261;ﻥ ﺍﻳﻨﮑﻪ ﺻﺎﺩﺭ &= #64400;ﻨﻨﺪﻩ ﺑﺨﻮﺍﻫﺪ ﻓﻌﻞ &= #65165;ثباﺕ ﻳﺎ ﻧﻔﻰ ﺁﻧﺮﺍ = ﺑﭙﺮﺩﺍﺯﺩ.ﺍﮔﺮ ﭼﻨﻴﻦ ﻧﻔﻰ ﻭ ﺍ= ثباﺕ ﻗﻀﻴﻪ ﻭ ﮐﻠﻤﻪ = ﺧﻮﺩﺭﺍ ﺑﺮﺭﺳﻰ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ. ﭘس ﮐﺴﻰ ﻭ ﻓﺎﻋ&= #65248;ﻰ ﺑﺮﺗﺮ ﺍﺯ ﻣﺎ ﻟ= ﺎﺯﻡ ﺩﺍﺭﺩ ﮐﻪ ﻗﻀﻴ&= #65258; ﺭﺍ ﻗﺒﻞ ﺍﺯ ﮔﻔ= ﺘﻦ ﺍﺭﺯﻳﺎﺑﻰ، ﺩ= 5247;ﺎﻳﻞ ﺍثباﺕ ﻳﺎ ﻧﻔA= 264; ﺍﻓﮑﺎﺭ ﺁﻧﺮﺍ &= #65165;ﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺑﺎﺷﺪ. ﭘ= س ﺭﻭﺡ ﻭ ﻣﺪﺑّﺮ&#= 65165;ﻥ ﺍﻟﻬﻰ،ﺑﺎﻟﺎA= 175;ﺮ ﺍﺯ ﻫﻮﺵ ﺫﻫﻨﻰ = ﻭﺭﻭﺍنی ﻤﺎ ﺍﺳﺖ.ﮐﻪ ﭼﻨ= ﻴﻦ ﺣﮑﻤﻰ ﻭ ﺍﺩﻋﺎ&= #65163;ﻰ ﻭﻧﻈﺮیه اﻯ ﺑA= 268;ﺎﻥ ﮐﻨﺪ.ﺍﻣﺎ ﺍﮔﺮ = ﭼﻨﻴﻦ ﺍﺳﺘﺪﻟﺎﻝ ﺩﺭ &= #65191;ﻮﺩ ﺭﺍ ﻗﺒﻠﺎ ﻧﺪﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ ﻳﻌﻨﻰ ﻭ&= #65183;ﻮﺩ ﻣﺪﺑّﺮ ﺭﻭﺣﻰ &#= 65169;ﺮﺗﺮ ﺍﺯ ﺭﻭﺍﻥ ﺧﻮﺩ = ﻗﺎﺋﻞ ﻣﻴﺒﺎﺷﺪ.ﺑﺎﻳ&#= 65194; ﻣﻨﻄﻘﺎ ﺍﻳﻦ ﻓ&= #65198;ﺽ ﺭﺍ ﺑﮑﻨﺪ.که کساﻧﻰ ﻣﻤﮑن = 5;ﺳﺖ،ﺩﻟﻴﻞ ﺑﺮ ﺍثبات اﻳ᥽= 4; ﻗﻀﻴﻪ،ﻭﻳﺎ ﺑﺮ ﻧﻔﻰ ﺁﻥ ﺍﺭ= ﺍﺋﻪ ﺑﺪﻫﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﻗﻀﻴﻪ ﻧﻪ ﻓﻘﻂ = ﺍﺭﺯﺵ ﺁﻥ ﻧﺰﺩ ﻣﺎ ﻧﺪ= ﺍﺭﺩ.ﺑﻠﮑﻪ </spa= n>ﺣﺘﻰ ﺧﻮﺩﻣʋ= 66;ﻥ ﻧﻴﺰ ﺗﺮﻙ ﻋﻘﻴ&= #65194;ﻩ ﺑﺂﻥ ﺣﮑﻢ ﻭ ﻗﻀ= یه ﻤﻴﻨﻤﺎﺋﻴﻢ ﻳ&#= 65228;ﻨﻰ ﮐﺎﺭﻯ ﺭﺍ ﮐﻪ ﻣ= ﺪﺑّﺮﺍﻥ ﺭﻭﺍﻧﻰ ، ﺑﺮﺍ&#= 65263; ﻫﺮ ﺣﮑﻢ ﻭﻫﻮﺵ = ﺻﺪﻭﺭ ﺣﮑﻢ ﻭﻗﻀﻴّﻬ= 5166;ﻯ ﺍﺯﻧﻔس اﻣّﺎʋ= 97;ه ﺮﺍ ﺑﺎﻳﺪ ﻧﻤﺎ&= #65267;ﺪ ﻧﮑﻨﺪ،ﭘس ﺩﻳ@= 405;ﺮﺍﻥ ﭼﻨﻴﻦ ﺧﻮﺍﻫﻨ&#= 65194; ﮐﺮﺩ.ﻭ ﻏﺎﻓﻞ ﮐ= ﺴﻰ ﺍﺳﺖ،ﮐﻪ ﺧﻮﺩ &#= 64380;ﻨﻴﻦ ﺑﺮﺭﺳﻰ ﻫﺎﻯ ﻗ&= #65170;ﻞ ﺍﺯ ﻫﺮ ﺍﺩﻋﺎﺋ&= #65264; ﺭﺍ ﺑﻨﻤﺎﻳﺪ.ﻳ&= #65228;ﻨﻰ ﺑﺎﻳﺪ ﺗﺤت اﺧ= 5176;ﻴﺎﺭ ﻭﺗﺴﻠﻴﻢ ﻣﺪﺑ&#= 1617;ﺮﺍﻥ ﺍﻟﻬﻰ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﺍﺻﻄﻠﺎﺣﺎ ﻋﺎﻗﻠﺘﺮ ﺑﻨﻈ&#= 65198; ﺑﺮﺳﺪ.ﻭ ﺻﺎﺣﺐ = ﺍﺧﻠﺎﻕ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﻋﻘ= ﺎﻳﺪ ﺩﺭﺳﺘﻰ ﺩﺭ ﻧﻈ&= #65198;ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﺍ= ﻧﺴﺎﻧﻬﺎ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ&#= 1548;ﺧﻮﺩﺭﺍ ﺑﺨﻮﺩﺷﺎﻥ ﻧﺸ&#= 65166;ﻥ ﺑﺪﻫﻨﺪ،ﺑﻠک = 7; ﻤﻴﺨﻮﺍﻫﺪ ﺑﺪﻳﮕﺮﺍﻥ ﻣﺤ&#= 65204;ﻮس ﻮﻣﻮﺟﻮﺩ ﺍﻧﺴ&#= 65166;ﻧﻰ ﻧﺸﺎﻥ ﺑﺪﻫﻨﺪ. = ﻳﺎ ﻫﻤﺎﻥ ﺭﻳﺎﮐﺎ&#= 65197;ﻯ ﻭﺧﻮﺩ ﻧﻤﺎﺋﻰ &= #65261; ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭ&#= 65263; ﻭ ﺗﺤﮑّﻢ ﻋﻘﻠ&#= 65264; ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﺍ&= #65203;ﺖ.ﻭﻳﺎ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺧ&#= 65262;ﺩﺭﺍ ﺑﺨﺪﺍ ﻭﻣﺮﺍﺗ&#= 65168; ﻋﻘﻠﻰ ﻧﺸﺎﻥ ﺑ&= #65194;ﻫﻨﻨﺪ.که ﺴﺎﻟﮑﺎﻥ ﭼﻨﻴ&#= 65254; ﻣﻴﮑﻨﻨﺪ.که ﺒ= 5170;ﻴﻨﻨﺪ ﭼﻪ ﻭﻗﺖ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﺯ ﺁﻧﻬﺎ ﺭﺿﺎ&= #65267;ﺖ ﺩﺍﺭﺩ.ﮐﻪ ﺷﻬﻮ&= #65193; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65197;ﺍ ﺑﺂﻧﻬﺎ ﺑﺪﻫﺪ. = ﻳﻌﻨﻰ ﺷﺨﺺ ﺍﺯ ﮐﻠﺎس &= #65165;ﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺣﻴﻮﺍﻧ&#= 65264; ﺩﺭﻓﺼﻮﻝ ﭘﺎﺋ&#= 65268;ﻦ،ﺑﺎﻧﺴﺎن اﻟﻬﻰ ﺷﺪه ﺪﺭ</s= pan> </spa= n>ﻓﺼﻮﻝ ﺑﺎﻟʋ= 66;ﺗﺮ ﺑﺸﺮﻯ،ﭼﻪ ﺭﺳ= 5194; ﺷﺎﻳﺴﺘﮕﻰ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺷﺎﻳﺴﺘﻪ ﮔﺮﺩﺩ.ﮐﻪ ﺍﻳﻦ = ﻃﻤﻊ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻌﻘﻮﻝ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ ﻭﺣﺘﻰ ﻓﻄﺮﺕ ﺫ&= #65165;ﺗﻰ،ﻭ ﮊﻧﺘﻴﮑﻰ ﺟﺴﻤ&#= 65166;ﻧﻰ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﻣﺎ ﺍﺳﺖ ﺑﺨﺼﻮ&= #65209; ﺍﻳﻨﮑﻪ ﺍﮔﺮ ﭼ&= #65256;ﺎﻥ ﻃﻤﻌﻰ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧ&= #65194; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65268;ﻢ،ﺧﻄﺮ ﻗﻬﻘﺮﺍﻫﺎﻯ ﮐ&#= 65166;ﺭﻣﺎﺋﻰ ﺩﺭﺗﻮﻟﺪﺍﺕ ﺑ&#= 65228;ﺪﻯ ﺩﺍﺭﻳﻢ. ﮐﻪ ﺍﻳ= ﻦ ﺍﺣﺘﻤﺎﻝ ﻧﻴﺰ &= #65169;ﺮﺍﻯ ﺧﻮﺩ ﻣﺪﻋﻴﺎﻥ &= #65193;ﻟﺎﺋﻞ ﻫﺴﺖ. ﻭ ﺍﻧﺴﺎﻥ= ﻋﺎﻗﻞ ﻧﺒﺎﻳﺪ ﻫﻴﭻ ﺍ&= #65187;ﺘﻤﺎﻟﻰ ﻣﻤﮑﻦ ﺭﺍ ﻧﻔﻰ = ﮐﻨﺪ.ﻣﮕﺮ ﻗﻤﺎﺭ ﺑﺎ ﺯﻧﺪ&= #64404;ﻰ ﺧﻮﺩ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻳﺎ ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﻭ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﺩﺍﺭ= 5255;ﺪ،ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺭﻭﺡ &= #65165;ﻟﻬﻰ ﺷﺪﻩ،ﭘس ﺍﺯ ﺗ= 5200;ﮐﻴﻪ ﻫﺎ ﻭ ﺷﻬﻮﺩﻫﺎ = ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﻟﺬﺍ</= span> </spa= n>ﺭﻭﺡ ﻣﺪﺑّ᥷= 8; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭﻭﺡ ﻣﺪﺑّ&#= 65198; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺍﺭﻧﺪ.ﮔﻮﺋﻰ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65166;ﻟﺎﺗﺮﻯ ﺩﺍﺭﻧﺪ.ﻭﻏﻴﺮ&#= 65203;ﺎﻟﮑﺎﻥ ﺭبّ اﻟﻨﻮﻋﻬʋ= 66;ﻯ ﻣﻌﺎﺩﻝ ﻳﻚ ﺭب&#= 1617; اﻟﻨﻮﻉ ﻳﻚ ﺣﻴ&#= 65262;ﺍنی ﺮﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﮔﺎﻫﻰ ﺍﺯ ﻏﻴﺮﺳﺎﻟﮑ&#= 65166;ﻥ، ﺁﻧﻘﺪﺭ ﺣﻘﺎﺭ&#= 65175;ﻬﺎﻯ ﺭﻭﺣﻰ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﻣﺪﺑّﺮﺍﻥ ﺁﻧ= 5260;ﺎ ﺭﺍ ﻣﻴﺘﻮﺍﻧﻴ&#= 65250; ﻓﺮﺷﺘﻪ ﺷﻴﻄﺎ&#= 65255;ﻰ ﺑﺪﺍﻧﻴﻢ.ﻳﺎ ﻣ&= #1579;لا ﻫﻤﺎﻥ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ </spa= n>ﺩﺭﻧﺪه ﺒﺎ᥸= 7;ﺪ. ﺍﻣﺮﻭﺯ ﺭﻭﺍﻥ &= #65153;ﻟﻮﺩﻩ ﺍﻧﺴﺎﻥ ﺁﻟﻮﺩ&#= 65257; ﺭﻭﺍﻥ ﺭﺍ ﺗﺪﺑ&= #65268;ﺮ ﻭ ﺍﺩﺍﺭﻩ ﻭ ﭘﻴ= ﮕﻴﺮﻯ ﻣﻴﮑﻨﺪ.ﮔﻮﺋﻰ &= #65187;ﻴﻮﺍﻥ ﺩﺭﻧﺪﻩ ﺩﺭ ﺟﺴ&= #65250; ﺑﺸﺮﻯ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﺩ.ﻭ ﻣﺎ ﺑﺎﻳﺪ ﺍﺯ ﺭ= ﻭﺡ ﺍﻭ ﺑﺘﺮﺳﻴﻢ،= 4400;ﻪ ﺩﺭﻧﺪﻩ ﺍﺳﺖ،= 5261;ﻧﻪ ﺍﺯﺻﻮﺭت ﻮﺟﺴ= 5250; ﺍﻭ،که ﻤﺎﻧﻨʋ= 94; ﺧﻮﺩﻣﺎن ﻤﻴﺒﺎﺷﺪ،ﻭﺟA= 166;ﻯ ﺗﺮس ﻧﺪﺍﺭﺩ ﺑ&#= 65256;ﺎ ﺑﺮﺍﻳﻦ ﺭﻭﺷﻦ &= #65165;ﺳﺖ،ﮐﻪ ﻗﻀﺎﻳﺎ ﻭ ﺍﺣﮑ&= #65166;ﻡ ﻭ ﻧﻈﺮﻳّﺎﺕ ﻭ &= #65193;ﺳﺘﻮﺭﺍﺕ ﻭﻧﺼﺎﻳﺢ ﺍﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﮐﺎﻣﻞ،ﻳﺎ ﺍﻧ= 5204;ﺎﻧﻬﺎﻯ ﻏﻴﺮ ﮐﺎﻣﻞ،ﺑ= 5192;ﺼﻮﺹ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻗ&#= 65260;ﻘﺮﺍﺋﻰ ﻭﮐﺎﺭﻣﺎﺋﻴﺎ= 5253; ﻗﻄﻌﻰ ﺁﻳﻨﺪﻩ&#= 1548; ﭼﻮﻥ ﺁﺧﻮﻧﺪﻫ&#= 65166;ﻯﻗﺸﺮﻯ ﻣﺸﺮﻙ ﺑﻬﺮ ﺩﻳ&= #65256;ﻰ ﻭ ﻫﺮ ﻣﺬﻫﺒﻰ، &= #64400;ﻪ ﺗﻤﺎﻡ ﻣﺮﺩﻡ ﺗ&= #65240;ﺮﻳﺒﺎ ﺑﺎﺗﻔﺎﻕ ﺟﻬﺎ&#= 65255;ﻴﺎﻥ ﺭﺍ ﺃﺳﻴﺮ ﺍﺑﺎ&= #65219;ﻴﻞ ﻭ ﺧﺮﺍﻓﺎﺕ ﻭ ﻧ= ﻈﺮﻳّﺎﺕ ﺧﻮﺩ ﮐﺮﺩه اﻧ= 5194;.ﻭ ﻇﺎﻫﺮﺍ ﻣﻔﻴﺪ &= #64400;ﻪ ﺍﺯ ﻓﻠﺎﺳﻔﻪ ﺩ&= #65165;ﺭﻧﺪ،ﻭ ﻳﺎ ﻇﺎﻫﺮﺍ ﻣﻔ&= #65268;ﺪ،ﮐﻪ ﻋﻠﻤﺎﻯ ﻋﻠﻮﻡ &= #65193;ﺍﺭﻧﺪ.ﻭﻟﻰ ﻫﻴﻮﻡ ﺍﺣﺘﻴﺎ&#= 65219;ﺎ ﺍﺯ ﺗﺮس ﺍﻧﺘﻘ&#= 65166;ﺩ ﻧﻈﺮﻳﻪ ﺧﻮﺩ،= 4380;ﻨﻴﺒﻦ ﻧﻤﻰ ﮔﻮﻳﺪ،ﮐ= 5258; ﺣﮑﻢ ﻭ ﻗﻀﻴّﻪ &= #65191;ﻮﺩ ﻧﻮﻋﻰ ﺍﺩﺭﺍﻙ &= #65165;ﺳﺖ. ﻭﻟﻰ ﺟﺎﻯ ﺗﺮﺩ&= #65267;ﺪ ﻧﻴﺴﺖ.ﮐﻪ ﺳﻤﭙ&= #65166;ﺗﻰ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ&#= 1548;ﻧﺴﺒﺖ ﺑﻴﻚ ﻗﻀﻴﻪ ﻭﺣ&= #64401;ﻤﻰ،ﻣﺎﻧﻨﺪ ﻫﺮ ﭼﻴﺰ ﺩﻳﮕﺮ&= #65263; ﺩﺭ ﺟﻬﺎﻥ،ﻋﻠ= 5174; ﺻﺪﻭﺭ ﺍﻳﻦ ﺣﮑ&= #65250; ﺍﺳﺖ.ﻭ ﻫﻴﻮﻡ ﺁ= ﻧﺮﺍ ﺍﺩﺭﺍﻙ ﻣﻴﺨﻮ&#= 65165;ﻧﺪ،ﮐﻪ ﻓﺎﻋﻞ ﺑﺮﺗﺮ ﻟ&= #65166;ﺯﻡ ﻧﺪﺍﺭﺩ.ﻧﻪ ﻣﺪ&= #65169;ّﺮﺍﻥ ﺍﻟﻬﻰ ﻭﺟﻮﺩﻧ&#= 65194;ﺍﺭﻧﺪ،ﻭﻧﻪ ﻣﺮﺩﻡ ﺣﮑﻢ ﺭﺍ = ﺑﺎﻳﺪ ﻧﻘﺪ ﮐﻨﻨﺪ. ﺯﻳ= ﺮﺍ ﺍﻳﻦ ﻧﻈﺮ ﻫﻴﻮ&= #65249; ﻭ ﻫﺮ ﻓﻴﻠﺴﻮﻑ = ﻭ ﻫﺮ ﺍﻧﺴﺎﻥ،ﺗ= 5256;ﻬﺎ ﻳﻚ ﺍﺩﺭﺍﻙ ﺍﺳ&= #65174;. ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65251;ﺴﺌﻮﻝ ﮔﻔته هاﻯ ﺧﻮʋ= 93; ﻧﻴﺴﺖ.ﻏﺎﻓﻞ ﺍﺯ ﺩﻳﺪﺍﺭ ﻭﮐ&= #65256;ﺘﺮل ﻤﺮﺍتب اﻟﻬﻰ A= 165;ﮔﺮ ﻣﺠﺎﺯﺍت ﻨﮑﻨ= 5194; ﻭ ﻳﺎ ﺯﻣﺎﻧﻰ ﺍ= ﻧﺴﺎﻥ ﺩﻳﮕﺮﻯ ﭘﻴﺪﺍ &= #65255;ﺸﻮﺩ ﮐﻪ ﻧﻘﺪ ﮐﻨﺪ،&#= 65261; ﻟﻌﻨﺖ ﺑﺮﺍﻯ ﻣ&= #65194;ﻋﻰ ﻓﺮﻳﺒﮑﺎﺭﺩﻳ= 4405;ﺮﺍﻥ ﺑﻨﻤﺎﻳﺪ.ﺣﺪّ &#= 65155;ﻗﻞ ﺑﺎﻳﺪ ﺑﺪﺍﻧﻴ&#= 65250; ﮐﻪ ﺧﺪﺍ ﺩﺭ ﺧﻮ= ﺩﻣﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺍﮔﺮ &#= 65169;ﺎﺷﺪ، ﻣﻬﻤﺘﺮ ﺍﺯ ﻧﻈ&= #65198; ﻭﻧﻘﺪ ﺩﻳﮕﺮﺍ&#= 65253; ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺪ&= #65227;ﻰ ﻣﻤﮑﻦ ﺍﺳﺖ ﻣﺮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﺗﺮس ﺍﺯ = ﻧﻘﺪ ﮐﺴﻰ ﻧﺪﺍﺭﺩ.ﻭ = ﻟﻌﻨﺘﻰ ﻫﻢ ﺑﻮﻯ ﻧﻤﻴﺮ&= #65203;ﺪ. ﮐﻪ ﺭﻭﺣﻰ ﻫﻢ ﭘ= س ﺍﺯ ﻣﺮﮒ ﻧﺪﺍﺭ&= #65193;،ﮐﻪ ﺩﻭﭼﺎﺭ ﻟﻌﻨﺖ &= #65169;ﺎﺷﺪ.ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ &= #65169;ﺪﺍﻧﺪ،ﮐﻪ ﻫﺮ ﻋﻤﻠﻰ ﺭﺍ ﻋ= ﮑس ﺍﻟﻌﻤﻠﻰ ﺍﺳﺖ.&= #65261;ﻧﻴﺰ ﺩﺭ ﺫﻫﻦ ﻭﺭﻭﺍ&= #65253;،ﺍﮔﺮﻓﺮﺿﺎ ﺭﻭﺣی اﻟﻬﻰ ﻧ= 5170;ﻮﺩﻩ ﺑﺎﺷﺪ،ﻳﻌﻨﻰ = 5251;ﺎ </spa= n>ﺣﺘﻰ ﺍﮔﺮ ﻓ@= 401;ﺮ ﮔﻨﺎﻩ ﮐﻨﻴﻢ،= 5261;ﻫﻴﭻ ﮔﺎﻩ ﺁﻧﺮﺍ ﺍﻧ&= #65184;ﺎﻡ ﻧﺪﻫﻴﻢ،ﺩﺭﻧA= 166;ﺧﻮﺩﺁﮔﺎﻩ ﻣﺎ ﺍﻧﻄﺒﺎﻉ ﻭ = ﺃثرﻯ ثاﺑﺖ ﻭثبت ﺷ᥷= 4;ﻩ، ﺩﺭ ﺭﻭﺍﻥﻣﻴﻴ&#= 65166;ﺑﻴﻢ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺪ= ﺍﻥ ﮔﻨﺎﻩ ﻭ ﺧﻄﺎ ﻭ= ﺍﺩﻋﺎﻯ ﺑﺎﻃﻞ ﻫﻢ ﻋﻤﻞ = ﮐﻨﻴﻢ.ﮐﻪ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﺭﻭﺍﻥ ﺑﺴﻴﺎﺭ &= #65169;ﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ.ﺑﻄﻮ&#= 65197;ﻳﮑﻪ ﻗﺒﺢ ﮔﻨﺎﻩ ﻧﻴ&= #65200; ﺯﺍﻳﻞ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭﻣﺎﻧﻨﺪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ، ﺑﺮﺍﺣﺘﻰ ﻓﺘﻮ&#= 65165;ﻯ ﻣﺮﮒ ﺩﻳﮕﺮﺍﻥ &= #65197;ﺍ ﻣﻴﺪﻫﻨﺪ.ﺯﻳﺮ&#= 65165; ﺑﺮ ﺧﻠﺎﻑ ﺍﻋﺘ&= #65240;ﺎﺩﺍﺕ ﺩﺭﺳﺖ ﻳﺎ ﻏﻠﻂ = ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭﭼﻨﺎﻥ ﻋ&= #65166;ﺩت ﻤﻴﮑﻨﻨﺪ ﻭﻋﺎ&#= 65193;ﻯ ﻣﻴﺸﻮﺩ،ﮐﻪ ﺧ= 5268;ﺎﻝ ﻣﻴﮑﻨﻨﺪ ﻭﺍﮔ&#= 65198; ﻓﺘﻮﺍﻯ ﻣﺮﮒ ﺟ&= #65194;ﻳﺪﻯ ﻧﺪﻫﻨﺪ،ﺧﻮﺩ = 4404;ﻨﺎﻩ ﮐﺮﺩﻩ ﺍﻧﺪ.ﺍﻳ&= #65256;ﺠﺎ ﺍﺳﺖ ﮐﻪ ﺷﺎﻧس &= #65175;ﻮﺑﻪ ﺳﻠﻮﮐﻰ،ﻭﺍﻣ@= 401;ﺎﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 65197;ﺳﻴﺪﻥ ﺑﻨﺠﺎﺕ ﺍﺯ ﺍﻳ&= #65254; ﺳﺎﺑﻘﻪ ﻫﺎ، ﺑ&#= 65204;ﻴﺎﺭ ﺿﻌﻴﻒ ﺍﺳﺖ.ﻭ ﺍ= ﮔﺮ ﻫﻢ ﺑﺎﺷﺪ، ﺑﺎ &= #65169;ﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ ﻭ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺷﺪﻳ&= #65194;ﺗﺮ ﺧﺪﺍﻭﻧﺪ ﺭﻭﺑ&#= 65198;ﻭ ﻣﻴﺸﻮﻧﺪ،ﮐﻪ = 5169;ﺎ ﺗﺮﻙ ﺳﻠﻮﻙ ﻣﻴ&= #64401;ﻨﻨﺪ،ﻭﻳﺎﺩʋ= 97; ﻫﻤﺎﻥ ﻣﺮﺣﻠﻪ &= #65153;ﻏﺎﺯﻳﻦ ﭘﺎ ﺩﺭ ﮔِﻞ ﮔﺮ&= #65235;ﺘﺎﺭ ﻣﻴﻤﺎﻧﻨﺪ.<o:p></o:p>= = 5165;ﮔﺮ ﻫﻴﻮﻡ ﺍﻳﻦ ﻓﻬ&= #65250; ﺭﺍ ﺗﻨﻬﺎ ﻳﻚ ﺍ= ﺩﺭﺍﻙ ﮔﻔته ﺒﺎﺷﺪ، @= 400;ﻪ ﻫﻢ ﺧﻮﺩ ﻓﺎﻋﻞ = ﻧﺒﺎﺷﺪ ﻭﻟﻰ ﮔﻨﺎﻩ،ﻭ &#= 65259;ﻢ ﻗﺎﺑﻞ ﺑﺤث ﺑﺎ&#= 65207;ﺪ </spa= n>ﻭﻣﺠﺎﺯﺍﺕ ʋ= 69;ﺎﻳﺪ ﺍﺿﺎﻓﻪ ﮐﺮﺩ، &#= 64400;ﻪ ﺣﮑﻢ ﺍﻳﺠﺎﺑﻰ &= #65261;ﻣثبت ﻭ ﻭﺍﺟﺐ ﺍﻟﻘﺒ&= #65262;ﻝ،ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﻳﻦ ﺍﺳﺖ ﮐ= ﻪ ﺣﮑﻢ ﻧﺰﺩﻳﻚ ﺑ&= #65268;ﻚ ﺍﻧﻄﺒﺎﻉ ﻣﺴﺘ&#= 65240;ﻴﻢ ﺑﺎﺷﺪ.ﻭﺗﺼﻮﺭ&#= 65263; ﻗﻮﻯ ﻭ ﺳﺮﻳﻊ،&#= 65165;ﺯ ﻳﻚ ﺍﻳﺪﻩ ﻭﻓﮑ&= #65198;، ﮐﻪ ﺗﻤﺎﻡ ﺣﮑﻢ = ﻭ ﻗﻀﻴّﻪ ﺑﺮ ﺁﻧ&#= 65260;ﺎ ﮔﺬﺭﺍﻧﺪﻩ ﺍﺳ&#= 65174;.ﻭﻟﻰ ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ &= #65255;ﺎﻡ ﺣﮑﻢ ﺑﺼﻮﺭﺕ ﻓ&= #65198;ﻣﺎﻧﻰ ﺍﺯ ﻓﮑﺮ،ﻧﻤﻴ= 5176;ﻮﺍﻧﺪ ﺣﻴﻮﻳّﺘﻰ ﺑﺮ= 5165;ﻯ ﻓﮑﺮ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ،ﮐﻪ ﺍﺻﺎﻟﺖ ﺁﻧﺮﺍ &= #65169;ﺮﺳﺎﻧﺪ.ﺯﻳﺮ= 5165; ﺍﻳﻦ ﻓﮑﺮ ﻭﺯﺑ&= #65166;ﻧﺶ ﺩﺭﺑﻴﺎﻥ،ﺑﺼA= 262;ﺭﺕ ﻗﻀﻴّﻪ ﻭﺣﮑﻢ= 548; ﻫﻤﺎﻥ ﺣﻮﺍﺩﺵ &= #65255;ﻔﺴﺎﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺳﺖ،ﮐﻪ ﻣﻤﻠﻮ ﺍﺯ ﺁﻟﻮ&= #65193;ﮔﻰ ﻭ ﻋﻴﺐ ﻭ ﺧﻄﺎ ﻭ= ;ﺍﻧﺤﺮﺍﻑ ﻭ ﺣﻴﻮﺍﻧﻴّﺖ &#= 65261;ﻣﻌﺎﻳﺐ ﺍﻧﺴﺎﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﻓﮑﺮ ﻳﻚ ﻣﻀﻤﻮ&= #65253; ﻓﮑﺮی ﻨﻴﺴﺖ، = 5193;ﺭ ﺣﺎﻟﻴکه ﺪﺭﺣ@= 401;ﻢ ﻳﻚ ﻋﻤﻞ ﻭ ﺗﺼﻤ= ﻴﻢ ﺍﺟﺮﺍﺋﻰ ﻓﻌﻠ&#= 65264; ﺍﺳﺖ ﮐﻪ ﺍث= ;اﺭﻯ ﺑﻔﮑﺮ ﺩﺭ ﭘﺸﺖ = ﺍﻳﻦ ﻓﻌﻞ ﺩﺍرﺩ. ﻣﻴ&= #65176;ﻮﺍﻧﻢ ﺑﻬﺘﺮ ﺑﮕﻮﺋﻴ&#= 65250; ﮐﻪ ﺣﮑﻢ ﻳﻚ ﮔﻮ= ﻧﻪ ﻭﺟﻮﺩﻯ ﺍﺳﺖ، &#= 64400;ﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺡ ﻭ&= #65193;ﺭ ﻋﺎﻟﻢ ﻣﺘﺎﻓﻴ&#= 65200;ﻳﻚ ﺩﺍﺭﺩ. ﻓﻌﻞ ﻧﻴ= ﺰ ﺃثرﺵ ﺩﺭ ﺭﻭﺡ &#= 65235;ﻌّﺎﻝ ﻧﻴﺴﺖ، ﺑﻠﮑﻪ &#= 65261;ﺟﻮﺩﻯ ﺩﺭ ﻟﺎﻣﮑﺎﻥ ﺑ&= #65166;ﺷﺪ.ﮐﻪ ﻫﺮ ﻧﻴﺮﻭ ﻭﺣﮑ&= #65250;،ﺃﻣﺮﻯ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65251;ﻴﺒﺎﺷﺪ.ﭼﻮﻥ ﺍﮔﺮ ﻫﺮ ﻋﺒﺎﺭ&= #65173; ﺑﻴﺎﻧﻰ ﻳﺎ ﺣﮑ&= #65250;،ﺩﺭ ﺑﺎﺭﻩ ﻫﺮ ﺍﻳﺪ&= #65257; ﻭ ﻓﮑﺮﻯ،ﺑﺮﺍ= 5267;ﻤﺎﻥ ﻫﻤﺎﻥ ﺍﻳﺪﻩ ﺑ&= #65166;ﺷﺪ، ﮐﻪ ﻧﻴّﺖ ﺑﺎﻫ&#= 65198; ﺣﻴﻮﻳّﺖ ﻭ ﺣﻘ&#= 1617;ﺎﻧﻴّﺘﻰ ﮐﻪ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ.ﺁﻧﮕﺎﻩ ﻧﺨﻮﺍﻫﻴﻢ ﺗﻮ&#= 65165;ﻧﺴﺖ، ﭼﻮﻥ ﺗثبیت ﻭ A= 175;ﺼﺪﻳﻖ،ﻭ ﻳﺎ ﻧﻔﻰ ﻭﺍﻧﮑ&= #65166;ﺭ ﻧﻤﺎﺋﻴﻢ.ﺣﮑﻢ &= #65251;ﺎ ﻗﻄﻌﺎ ﻫﻮس ﻧﻔ&#= 1587;ﺍﻣّﺎﺭﻩ ﻭﺳﻤﭙﺎﺗﻰ ﻭﮐ&#= 65208;ش ﺪﻝ ﺑﺨﻮﺍﻩ ﺁﻥ = ﺍﺳﺖ،ﮐﻪ ﺩﻟﻴﻞ ﻭﻟﺰﻭﻡ &= #65175;ﺼﺪﻳﻖ ﺑﺎﺷﺪ.ﻭﻟﻰ ﻭﺍ&= #65211;ﻠﺎﻥ ﺗﺼﺪﻳﻖ ﺁﻧﻬﺎ&#= 1548;ﺩﺭ ﻣﻘﺎﻳﺴﻪ ﺣﮑﻢ &= #65169;ﺎ ﺍﺻﻮﻝ ﺍﻟﻬﻰ ﺑ&= #65198;ﺗﺮ، ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﺑﺮﺍﻯ ﺗﺼﺪﻳﻖ ﺧﻮﺩ ﻓ&= #64401;ﺮ ﻭ ﺍﻳﺪﻩ،ﻳﺎ ﻓ&#= 65228;ﻞ ﺑﻴﺎﻥ ﺁﻥ ﺑﺮﺍ&= #65263; ﺫﻫﻦ ﻓﺮﺽ ﻧﺪﺍ&= #65197;ﺩ.ﻭ ﺍﮔﺮ ﺣﮑﻤﻰ ﻧﺘ&= #65262;ﺍﻧﺪ ﺑﺪﻭﻥ ﻓﺎﻋﻞ ﺑ&= #65166;ﺷﺪ،ﻣﻌﺮﻓﺖ ﻭ ﺷﻨﺎﺧﺘﻦ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﻭ ﻣﺎ ﺭﺍ ﺑ= ;ﻤﻌﺮﻓﺖ ﺑﺮﺗﺮ ﺩﺭ ﭘﺸﺖ = ﺁﻥ ﻧﻤﻴﺮﺳﺎﻧﺪ. ﺯ&= #65267;ﺮﺍ ﻗﻀﺎﻳﺎ ﻭ ﺍﺣﮑ&= #65166;ﻡ ﺧﻮﺩ ﺑﺨﻮﺩ ﻣﻌ&= #65198;ﻓﺖ ﻭ ﺷﻨﺎﺧﺘﻦ ﻧﻴ&= #65204;ﺘﻨﺪ.ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﺑﻌﺪ ﺍ&= #65199; ﺍثباﺕ ﻭ ﺍﺳﺘA= 194;ﻟﺎﻝ ﺁﻥ،ﻭ ﻳﺎ ﺑﻌﺪ &= #65165;ﺯ ﻧﻔﻰ ﻭ ﺍﺳﺘﺪﻟ&= #65166;ﻝ ﺑﻄﻠﺎﻥ ﺁﻥ ﺑﺎ&= #65207;ﺪ. ﮐﻪ ﻣﻌﺮﻓﺘﻰ ﻣ&= #1579;بت ﻳﺎ ﻣﻨﻔﻰ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ.ﻳﻌﻨﻰ ﺑﺘ&= #65262;ﺍﻧﻢ ﺑﺮ ﭼﻨﺎﻥ ﺍﻣﮑ&= #65166;نی ﺒﺎﺯ ﺍﺣﮑﺎﻡ ﺩ&= #65267;ﮕﺮﻯ ﺻﺎﺩﺭ ﮐﻨﻴﻢ. ﻭ= ﻣﺎﺭﺍ ﺑﻤﺮﺍﺗﺐ ﺩﻳﮕ&#= 65198; ﻣﻌﺮﻓت برﺳﺎʌ= 55;ﺪ. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺩ= ﺭ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ &= #65261;ﺣﻘﻴﻘﻰ ﺗﺮ ﺑﺎﺷﺪ. ﺩﺭ<= span dir=3DLTR> </spa= n>ﻭﺍﻗﻊ ﭼﻨﻴʌ= 54; ﺣﮑﻤﻰ ﺑﺪﻭﻥ ﻣﻌﺮﻓﺖ &= #65169;ﺮﺍﻯ ﻣﺎ،ﺗﻨﻬﺎ ﻳﻚ &#= 65165;ﻧﺘﺨﺎﺑﻰ ﺑﺮﺍﻯ ﮔﻮﻳﻨﺪ&#= 65257; ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ. = ﻭ ﺑﻘﻮﻝ ﻣﻌﺮﻭﻑ &= #65165;ﺯ ﻣﺤﻞ ﻋﻘﻞ ﺧﻮﺩ = ﮔﻔﺘﻪ، ﮐﻪ ﺑﺮﺣﺴﺐ ﺷﺄ&= #65253; ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﺍﺳﺖ.ﮐﻪ ﺗﺎ ﮐﻨ= ﻮﻥ ﺑﭽﻪ ﺩﺭﺟﻪ ﺗﮑ&= #65166;ﻣﻞ ﻭﺻﻌﻮﺩ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺳﻴﺪﻩ ﺍﺳﺖ.ﻭ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺑﺮ&= #65187;ﺴﺐ ﺳﻄﺢ ﻋﻘﻞ ﺍﻟﻬ&= #65264; ﺑﻴﺸﺘﺮﺍﺯ ﻧﻮ&#= 1593; ﺒﺸﺮﻯ،ﻭﻣﻌﺎA= 193;ﻝ ﺷﻬﻮﺩﻫﺎﻯ ﺧﻮ&#= 65193;،ﮐﻪ ﺩﻳﭙﻠﻢ ﮐﻠﺎﺳ&#= 65260;ﺎﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65208;ﺮﻯﺁﻧﻬﺎ ﺍﺳﺖ،ﺍﻧﺘﺨﺎA= 167; ﻣﻴﮑﻨﻨﺪ.ﻳﻌﻨ&#= 65264; ﺗﻨﺰﻳﻞ ﺧﻮﺩﺭ&#= 65165; ﺍﺯ ﺍﻳﺪﻩ ﻭ ﺍﻟ= ﻬﺎﻡ ﺑﮑﻠﺎﻡ ﻣﺎﺩﻯ &= #65193;ﺭﻣﻴﺂﻭﺭﻧﺪ.= 4400;ﻪ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺳ&= #65220;ﺢ ﻋﻘﻞ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ. ﻭﺗﻨﺰﻳﻞ ﻣﻨﺎ&#= 65203;ﺐ ﺧﻮﺩﺭﺍ ﻣﻰ ﻓﻬ&= #65252;ﺪ .<o:p></o:p> = 5255;ﻘﺪ ﺩﻳﮕﺮﻯ ﺑﺮ ﻫﻴ&= #65262;ﻡ،ﻭ ﺍﻳﻨﮑﻪ ﺍﻧﻄﺒ&#= 65166;ﻋﺎﺕ ﺭﻳﺸﻪ ﺩﺍﺭ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ،ﻭ ﺑﻘﻮﻝ ﺍﻭ ﺩﺭﻋ&= #65240;ﻞ ﻣﺎﺩﻯ ﺍﻭ ﺍﻳﻦ = ﺍﺳﺖ که ﭽﮕﻮﻧﻪ ﻣﻴ= 5208;ﻮﺩ، ﺍﺣﺴﺎسهاﻯ ﻣʋ= 92;ﺘﻠﻒ ﺭﺍ ﻫﻢ ﺷﻨﺎﺧﺖ.= ﻣﺎﻧﻨﺪ ﺗﻤﺎﺷﺎﻯ ﻣﻨﻈ&#= 65198;ﻩ ﻭ ﺷﻨﻴﺪﻥ ﻳﻚ ﺁ= ﻫﻨﮓ ﻣﻮﺳﻴﻘﻰ.ﺍﮔﺮ &= #65251;ﻴﮕﻮﻳﺪ ﮐﻪ ﺁﮔﺎﻫﻰ ﻭ ﺷ= ﻨﺎﺧﺖ ﻭﺑﺮﺩﺍﺷﺖ ﺍﺯ &= #65259;ﺮ ﺩﻭ ﺍﺣﺴﺎس ﺭﺍ &= #65193;ﺍﺭﺩ.ﭘس ﺑﺎﻳﺪ ﻋﺎﻗﻞ ﺳ&= #65262;ﻣﻰ ﺑﺎﺷﺪ،ﮐﻪ ﻣی= 05;ند. ﺍﻳﻦ ﺩﻭ ﺍﺣﺴﺎ&= #1587; ﺭﺍ ﺑﺮﺍﻳﻤﺎﻥ</= span> </spa= n>ﻣﻴﺴّﺮ ﻣﻴᤨ= 1;ﻨﺪ.ﮐﻪ ﺍﻟﺒﺘﻪ ﭼﻨﻴﻦ &= #65227;ﺎﻣﻞ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻳﺎ ﺧﻮﺩ&= #65153;ﮔﺎﻩ ﻫﻤﺎﻥ ﺗﺄثیرʌ= 61; ﺗﻔﻬﻴﻢ ﻫﻤﺎﻥ ﻣﺪﺑّﺮ= 5165;ﻥ ﺍﻟﻬﻰ ﺷﺨﺺ ﺍﺳ&= #65174;.ﭼﻪ ﻫﺮ ﻓﺮﺩﻯ ﺭﺍ ﻳ= ﻚ ﻓﺮﺷﺘﻪ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺑﺪﺍﻧﻴ&#= 65250;،ﻭ ﻳﺎ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﻫﻤﻪ ﻓﺮﺷﺘﮕﺎ&#= 65253; ﺍﻟﻬﻰ،ﮐﻪ ﻫﻤ= 5258; ﺑﺎ ﻫﻢ ﺩﺭ ﺗﺪﺑ= ﻴﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65267;ﻚ ﺷﺨﺺ ﺩﺧﺎﻟﺖ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﺑﺮﺍﻯ ﺃﺑﺪﻳّ= 5174; ﺗﺮﺑﻴﺖ ﭼﻨﺎﻥ &= #65197;ﻭﺣﻰ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨ&#= 65194;. ﺣﺘﻰ ﺍﮔﺮ ﺍﻳﻦ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻓﺎﺳﺪ، &#= 65235;ﻌﻠﺎ ﻗﻬﻘﺮﺍﺋﻰ ﻭﮐ&#= 65166;ﺭﻣﺎﺋﻰ ﺑﺎﺷﺪ، ﮐﻪ ﺑﺎ&#= 65199; ﻣﺪﺑﺮﺍﻥ ﻣﺮﺑ&#= 65262;ﻁ، ﺑﻬﻤﺎن ﻔﻮﺭﻣ= 5262;ﻟﻬﺎی ﺤﻴﻮﺍنی اﺩﺍʋ= 97;ﻩ ﺟﺴﻢ ﻭﺫﻫﻦ ﻭﺭ&= #65261;ﺍﻥ ﺷﺨﺺ ﺭﺍ ﺍﺩﺍﺭ&= #65257; ﻣﻴﮑﻨﺪ ﻣﻌﻤﻮ&#= 65247;ﺎ ﺍﻧﺴﺎﻧﻬﺎ ﺍﻧ&#= 65220;ﺒﺎﻋﺎﺕ ﻭﺳﻮﺍﺑﻖ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻳﺎ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺧﻮﺩ، ﺗﻮﺟّﻪ = 5255;ﺪﺍﺭﻳﻢ ﻟﺬﺍ ﺑﺮﺧﻰ ﺍﻧ&= #65220;ﺒﺎﻋﺎﺕ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻭ&= #65259;ﻮﺳﻬﺎ ﺭﺍ ﺍﻧﺘﺨﺎب ﻤ&#= 65268;ﮑﻨﻴﻢ، ﮐﻪ ﺑﻔﮑﺮ ﻭﻋﻤ&= #65246; ﺩﺭ ﻣﻴﺂﻭﺭﻳﻢ.&= #64400;ﻪ ﺯﻧﺪﮔﻰ ﻓﻌﻠﻰ &= #65261; ﻋﻤﻠﻰ ﻣﺎﺭﺍ ﺷ&= #64401;ﻞ ﻣﻴﺪﻫﺪ. ﻭ ﮐﺎﺭ= ﻯ ﺑﻀﺮﻭﺭﺕ ﺍﻧﺘ&#= 65192;ﺎﺏ ﺩﺭﺳﺖ ﻧﺪﺍﺭﻳ&#= 65250;.ﻭ ﻫﺪﻑ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺡ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65155;ﺑﺪﻳّﺖ ﻭﺧﻮﺍﺳﺘﻪ ﺧﺪ&#= 65165;ﻭﻧﺪ ﻧﺪﺍﺭﻳﻢ.ﮐﻪ ﺳ&= #65166;ﻟﻚ ﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ &= #65193;ﺍﺭﺩ.نه ﺘﻨﻬﺎ ﺍﻣﺮﻭﺯ &= #65169;ﻀﺮﺭ ﺧﻮﺩ ﻭﺑﻀﺮﺭ ﻭ&= #64400;ﺎﺭﻃﺒﻴﻌﺖ </spa= n>ﻭﺍﻧﺴﺎﻧﻬᥴ= 6;،ﻭﺣﺘﻰ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263; ﻣﺎ ﻭﺁﻳﻨﺪﻩ ﻫ&= #65166;ﻯ ﺧﻮﺩ ﻣﺎ ﺑﻮﺩﻩ = ﺑﺎﺷﺪ.ﻭﺍﮔﺮﻧ&#= 65224;ﺮ ﻧﮕﻴﺮﻳﻢ ، که = 5166;ﻧﺘﺨﺎﺏ ﻧﺎﺩﺭﺳﺖ،ﻭ ﻧ= 5236;ﻊ ﺯﻭﺩﮔﺬﺭ ﺍﺯ ﺳ&= #65262;ﺍﺑﻖ ﺫﻫﻨﻰ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﻢ. ﺑﺴﻴﺎﺭﺍﺯﺍﺣ= 5262;ﺍﻝ ﺧﻮﺩ،ﻭ ﺷﺮﺍﻳ= 5218; ﻣﺤﻴﻄﻰ ﺧﻮﺩﺭ&#= 65165;،ﺩﺭ ﻧﻈﺮ ﻧﻤﻰ ﮔﻴﺮ&= #65267;ﻢ ﻣﮕﺮ ﻭﻗﺘﻰ ﮐﻪ = ﻧﻴﺎﺯ ﻭ ﺩﺭﺗﻨﮕﻨﺎﺋ&#= 65264; ﻗﺮﺍﺭ ﺑﮕﻴﺮﻳ&#= 65250; ﭼﻮﻥ ﺍﻫﻤﻴﺖ ﻗ&= #65204;ﻤﺘﻬﺎﻯ ﺳﺮﺍﺳﺮ ﻭﺟﻮﺩ</= span> </spa= n>ﻭ ﺃﻧﺪﺭﻭﻥ A= 191;ﻮﺩ، ﺍﺯ ﻗﻠﺐ ﻭ ﺧﻮﻥ= ﻣﺎ،ﮐﻪ ﮔﻮﺋﻰ ﺑﻤﺎ ﻣﺮ&= #65169;ﻮﻁ ﻧﻴﺴﺘﻨﺪ.ﻳﺎ ﻫ&= #65262;ﺍﺋﻰ ﮐﻪ ﺗﻨﻔّسﻣﻴ@= 401;ﻨﻢ،ﮔﻮﺋﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65261;ﻟﻰ ﭼﻮﻥ ﺍﺣﺴﺎس ﺧ&#= 65204;ﺘﮕﻰ ﻣﻴﮑﻨﻴﻢ،ﺑﻴA= 166;ﺩ ﻫﻮﺍ ﻣﻰ ﺍﻓﺘﻴ&= #65250;. ﻭ ﻳﺎ ﻣثلا ﺗِ= 05; ﺘِﻚ ﺳﺎﻋﺖ ﺑﺎ ﺻﺪﺍ&= #65263; ﺑﻠﻨﺪ ﺁﻥ ﮐﻪ ﻣ= ﺪﺍم ﺒﻤﺎ ﻫﺸﺪﺍﺭ ﮔ&= #65196;ﺭﺯﻣﺎﻥ ﻣﻴﺪﻫﺪ.ﻭﻟﻰ ﻣ&= #65166; ﻣﺸﻐﻮﻝ ﮐﺎﺭﻯ &= #64400;ﻪ ﻫﻮس ﺩﺍﺭﻳﻢ ﻫ&#= 65204;ﺘﻴﻢ. ﻣﮕﺮ ﻭﻗﺘﻰ ﮐﻪ = ﺧﺴﺘﻪ ﺷﺪﻩ،ﺑﻔﮑﺮﻭA= 195;ﮐﺮ ﺁﻥ ﺷﻐﻞ ﻧﺒﺎﺷ&= #65268;ﻢ ﮐﻪ ﺑﺴﺎﻋﺖ ﻧﮕ&= #65166;ﻩ ﻣﻴﮑﻨﻴﻢ.ﭘﺮﺳ&#= 65206; ﺍﻳﻨﺠﺎ ﺍﺳﺖ،= 4400;ﻪ ﭼﻪ ﻋﺎﻣﻠﻰ ﺩﺭ = ﻭﺟﻮﺩ ﻣﺎ،ﺍﻳﻦ ﺩﺍﺩ= 5257; ﻫﺎﻯ ﺣﺴّﻰ ﺭﺍ &= #65165;ﻧﺘﺨﺎب ﻤﻴﮑﻨﺪ.ﻭﻟﻰ ﺑ&= #65240;ﻴّﻪ ﺭﺍ ﺩﺭ ﻧﺎﺧﻮﺩ&= #65153;ﮔﺎﻩ ﺁﻧﮕﺎه که ﺑﺪA= 261;ﻥ ﺍﻋﺘﻨﺎ ﻫﺴﺘﻴ&#= 65250;. ﻣﮕﺮ ﺭﻭﺡ ﻭ ﻓﺮ= ﺷﺘﻪ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ &#= 65267;ﻚ ﺍﻧﺴﺎﻥ،ﺩﺭ ﮊ= 5255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﺳﭙس ﺗ&= #65252;ﺎﻡ ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264; </spa= n>ﻭﺟﺴﻤی ﻤﺎ ʋ= 97;ﺍ ﺗﺪﺑﻴﺮ ﻭ ﭘﻴﮕ&= #65268;ﺮﻯ ﻭ ﺍﺩﺍﺭﻩ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. ﭼﻪ ﺑﺮﺍﻯ ﮐﺎﻣ&= #65248;ﺘﺮ ﺷﺪﻥ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ،ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺷﺪﻥ ﺁﻥ ﺭﻭﺡ ﺣ= ﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ.ﺍﻟﺒﺘ&#= 65258; ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺍﻧﺘﺨﺎﺏ ﺑﻬﺘ&#= 65198;ﻯ ﺭﺍ،ﻓﺮﺷﺘﻪ ﺑ= 5194;ﻝ ﺷﺨﺺ ﻣﻴﮕﺬﺍﺭ&#= 65193;.ﻭﺑﺮﺍﻯ ﻗﻬﻘﺮﺍ ﺭﻓﺘﻦ&#= 1548; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺍﻳﻦ ﺧﻮﺩ ﻫﻮس &= #65197;ﻭﺍﻥ ﻭﻧﻔس ﺍﻣّﺎﺭA= 257; ﺍﺳﺖ،ﮐﻪ ﺍﻧﺘ= 5192;ﺎﺏ ﻣﻴﮑﻨﺪ.ﻭ ᥻= 5;ﻄﺮﺗﺎ ﻭﮔﺎﻫﻰ ﺑﺎ ﺩﺍ&= #65255;ﺎﺋﻰ.ﺍﻟﻬﺎﻡ ﻭ ﺃﻧﺪﺭﺯ ﻓﺮﺷ&= #65176;ﻪ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65255;ﺎﺩﻳﺪﻩ ﻣﻴﮕﻴﺮﺩ.ﻭ ﺑﻘ&= #65262;ﻝ ﻣﺤﻤﺪ ﻳﺎ ﺁﮔﺎ&= #65259;ﻰ ﻋﻤﻞ ﻧﺎ ﺩﺭﺳﺖ = ﻣﻴﮑﻨﺪ.ﭼﻮﻥ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65165;ﻧﺴﺎﻥ،ﺗﻮﻟ᥷= 4; ﻓﻌﻠﻰ ﺍﻭ ﺑﻬﺸ&= #65174; ﭼﻬﺎﺭﻡ ﻣﻮﻋﻮ&#= 65193; ﺷﺨﺺ،ﺩﺭ ﺗﻮﻟ= 5194; ﭘﻴﺸﻴﻦ ﺍﻭ ﺑﻮ&= #65193;ﻩ ﺍﺳﺖ.ﻣﻴﺘﻮﺍﻧ&#= 65194; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65198;ﺗﺮ ﻭﺟﺪﻳﺪ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ&= #1548;ﺩﺭ </spa= n>ﺭﺍﻩ ﺧﺪﺍ ﻳA= 228;ﻨﻰ ﺩﺭ ﺭﺍﻩ ﺗﮑﺎﻣ&= #65246; ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺭ&= #65261;ﺡ ﺧﻮﺩ ﻭﺩﺭﺗﺤﻘ&#= 65238; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّه ﻤﺼﺮﻑ ﻧﻤﺎﻳﺪ.&= #65261;ﻳﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺑﺸﺮﻯ ﺧﻮﺩ ﺭﺍ = ﺻﺮﻑ ﻟﺬﺕ ﺷﻬﻮﺕ ﻭﺭ&= #65165;ﺣﺘﻰ ﻭﻫﻮﺳﺮﺍﻧﻰ ﻭ &= #65175;ﺤﮑﻢ ﺑﺮﻃﺒﻴﻌﺖ ﻭﺩ&#= 65267;ﮕﺮﺍﻥ ﺑﻨﻤﺎﻳﺪ.ﺯﻳﺮ&#= 65165; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻣﺘﺤﻘﻖ،ﻫﻤﺎA= 253; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻳ= ﻌﻨﻰ ﺳﺮﻧﻮﺷﺖ ﺁﻳﻨ&#= 65194;ﻩ </spa= n>ﺑﻬﺘﺮ ﺧﻮﺩ A= 197;ﺍ ﺷﺨﺼﺎ ﺑﺮﮔﺰﻳ&#= 65194;ﻩ ﺍﺳﺖ ﻭ ﺍﻟّﺎ ﺑ&= #65166; ﻣﺮﮒ ﻭﺑﺪﻭﻥ ﺗ&= #65188;ﻘﻖ ﮐﺮﺍﻣﺎت ﺒﺎﻟ= 5240;ﻮّه ﻤﺮﺑﻮﻃﻪ،ﺑﻨA= 262;ﻉ ﺑﻌﺪﻯ ﻭﺯﻧﺪﮔ&#= 65264; ﺑﻬﺸﺘﻰ ﺑﻬﺘﺮ &= #65169;ﻌﺪﻯ،ﭼﻮﻥ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻧ&= #65220;ﻔﻪ ﻣﺎﻧﺪه ﺒﺎﺷﻨ= 5194;،ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﻃﺒﻴ&#= 65228;ﺘﺎ ﺗﻮﺍﻥ ﺗﻮﻟﺪ ﻧ&= #65262;ﻉ ﺑﻬﺘﺮ ﺩﺍﺷته = 5170;ﺎﺷﺪ. ﻭﺍﮔﺮ ﺑﻬﺮ ﺩﻟ&= #65268;ﻞ ﻭﺣﮑﻤﺘﻰ،ﭼﻨA= 166;ﻥ ﺗﻮﻟﺪﻯ ﺑﺮﺗﺮ &= #65193;ﺳﺖ ﺩﺍﺩ ﺑﺎ ﻫﺰﺍﺭ&= #65165;ﻥ ﻋﻴﺐ ﻭ ﺿﻌﻒ ﺩﺭ= ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺗﻮﻟ&#= 65194; ﺑﻌﺪﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ ﻣﺎﻧﻨﺪ ﮐﻢ ﻋﻘ&= #65248;ﻰ ﻭ ﻧﺎﺑﻴﻨﺎﺋﻰ &= #65261; ﻓﻠﺞ ﺑﻮﺩﻥ،ﻭ &#= 65259;ﺰﺍﺭ ﻋﻴﺒﻰ ﮐﻪ ﺍﻣﺮ&= #65261;ﺯ ﺩﺭ ﺧﻴﻠﻰ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻣﻰ ﺑﻴﻨﻴﻢ.ﮐﻪ = ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ، ﻣﺘﻮﻟ= 5194; ﻧﻤﻰ ﺷﺪﻧﺪ،ﺑ= 5256;ﻔﻊ ﺁﻧﺎﻥ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ. ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕ&#= 65198;،ﺍﺯ ﺍﻧﻄﺒﺎﻋﺎﺕ ﻧ&#= 65166;ﺧﻮﺩﺁﮔﺎﻩ ﻭﺍﻓﮑﺎﺭ ﺻﺎﺩ&#= 65197;ﻩ ﺁﻥ ﺑﺬﻫﻦ ﻭ ﺳﭙ= س ﺑﺰﺑﺎﻥ ﻭﺩﺭ ﻋ&= #65252;ﻞ ﻭ ﺍﺟﺮﺍ ﺩﺭ ﺗﻦ= ﮐﻪ ﻫﻴﻮﻡ ﻣﻴﮕﻮﻳ&#= 65194; ﻣﻄﺮﺡ ﺑﺎﺷﺪ. ﻭ= ﻣﻌنی ﺪﻳﮕﺮی ﺪﺭ ﮐﺎ&#= 65197; ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﻳﺎ ﻣﻌﺮﻓﺖ ﺟﺪﻳﺪ &= #65199;ﻳﺮﺍ ﺍﻳﻦ ﺍﻓﮑﺎﺭ ﻭ&= #65165;ﻧﻄﺒﺎﻋﺎﺕ ﻭ ﺍﺣﮑﺎﻡ ﺁﻥ، &= #65183;ﺰ ﺭﻣﺰ ﻭ ﺳﻤﺒﻮﻝ = ﻧﺨﻮﺍﻫﻨﺪ ﺑﻮﺩ.ﮐﻪ ﺭﻣﺰ ﺑ= ﺎ ﻣﻀﻤﻮﻥ ﻭﻣﻔﻬ&#= 65262;ﻡ ﻭﻣﺤﺘﻮﺍﻯ ﻣﻌ&#= 65198;ﻓﺘﻰ ﺁﻥ ﻓﺮﻕ ﺩﺍﺭﺩ.= ﻳﻌﻨﻰ ﻭﻗﺘﻰ که اﻳﺪA= 259;ﺎﻯ ﺍﺯ ﻓﮑﺮ ﺩﺍﺭﻳ&= #65250;،ﺑﺎﻳﺪ ﺩﺭﻙ ﮐﻨﻴﻢ،ﮐ= 5258; ﺁﻥ= ﺍﻳﺪﻩ= ; ﭼﻴﺴﺖ.ﻭ ﺍﻳﻨﮑﻪ ﭼﻪ ﻣﻌ&= #65256;ﻰ ﻭ ﻣﻔﻬﻮﻡ ﻭ ﻣﻌ= ﺮﻓﺖ ﻭﺑﺮﺩﺍﺷﺘﻰ ﺟ&#= 65194;ﻳﺪ ﺑﺮﺍﻯ ﻣﺎ ﺩﺍﺭ&= #65193;.ﺗﺮﺩﻳﺪﻯ ﻧﻴﺴﺖ،ﮐﻪ ﻣﻌ= 5256;ﻰ ﻭﻣﻔﻬﻮﻡ ﻳﻚ ﻓ&= #64401;ﺮ،ﺟﺪﺍ ﺍﺯ ﻫﻢ ﻣﻴﺒﺎﺷ&= #65194; ﻭ ﺗﻔﮑﻴﻚ ﺁﻧﻬ&= #65166; ﮐﺎﺭ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻣﺎ ﺍﺳﺖ.ﻋﻠﺎﺋ&= #65252;ﻰ ﻭ ﺭﻣﻮﺯﻯ ﺭﺍ ﻣ= ﻴﻨﺎﻣﻴﻢ،ﮐﻪ ﺗﺎ ﮐﻨﻮﻥ ﺑﺪﻭ&= #65253; ﻣﻌﻨﻰ ﺑﻮﺩه ا= 5255;ﺪ.ﻭﭼﻮﻥ ﮐﺴﻰ ﺭﻣﺰ ﻭﺳﻤ&= #65170;ﻮﻝ ﺭﺍ ﺑﮑﺎﺭ ﺑﺒﺮ&= #65193;،ﺁﻧﮕﺎﻩ ﺩﺭﺳﺎﺑﻘﻪ ﺧﻮ&#= 65193; ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ &= #65251;ﻌﻨﻰ ﻭﻣﻘﺼﻮﺩ ﻭﻣﻔ&#= 65260;ﻮﻡ ﺁﻥ ﭼﻴﺴﺖ.ﮐﻪ ﺍ= ﻳﻦ ﺧﻮﺩ ﻣﻌﺮﻓﺘﻰ &= #65183;ﺪﻳﺪ ﺍﺳﺖ.ﭼﻪ ﻣﻄﻠﺒ&= #65264; ﺟﺪﻳﺪ ﺑﺮﺗﺮ، &#= 65261;ﭼﻪ ﺗﮑﺮﺍﺭﻯ ﺑﻰ ﺃ&= #1579;ر،ﻭ ﻳﺎ ﺣﺘﻰ ﻣﻨﻬﺪ&= #65249; ﮐﻨﻨﺪﻩ ﻣﻔﺎﻫ&#= 65268;ﻢ ﻗﺒﻠﻰ ﺫﻫﻦ ﻭﺭ&= #65261;ﺍﻥ ﻣﺎ ﺑﺎﺷﺪ. ﮐﻪ ﺁ= ;ﻧﺮﺍ ﺍﻧﺤﺮﺍﻑ ﻭ ﻓﺴ&= #65166;ﺩ،ﻳﺎ ﻓﺴﻖ ﻳﺎﻫﻤﺎﻥ &= #64344;ﺴﻚ ﺭﻭﻯ ﻣﻘﺎﻡ ﺍﻟ&= #65260;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻴﺪﺍﻧﻴﻢ.ﮐﻪ &= #65251;ﺎﺭﺍ ﺍﺯ= ﺭﺍﻩ ᥷= 3;ﺭ ﻣﻴﺒﺮﺩ.ﻭﺍﮔﺮ &= #65197;ﺍﻩ ﺩﺭﺳﺘﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷیم.ﻭﺍﻟّʋ= 66; ﺩﺭﺭﺍﻩ ﻏﻠﻂ ﻫﺮ ﺍﻧﺤﺮ&= #65165;ﻑ ﺟﺪﻳﺪ ﻫﻤﭽﻨﺎ&#= 65253; ﺍﻧﺤﺮﺍﻑ ﻭ ﺷﺎ&= #65267;ﺪ ﺷﺪﻳﺪﺗﺮ ﺑﺎﺷ&#= 65194;.ﺗﻨﻬﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺴﺘﻨﺪ،ﮐﻪ ﻓ= 4401;ﺮ ﮐﺴﻰ ﺭﺍ ﻣﻨﺤﺮ&= #1601; ﻨﻤﻴﮑﻨﻨﺪ،ﮐA= 258; ﻧﺰﺩﻳﮑﺘﺮ ﺑﺮ&#= 65165;ﻩ ﺣﻘﻴﻘﻰ ﻭ ﻓﻄﺮ&= #65263; ﻭﻃﺒﻴﻌﻰ ﻭ ﺍﻟ&= #65260;ی ﺒﺪﻳﮕﺮی ﻨﺸﺎ= 606; ﻤﻴﺪﻫﻨﺪ.ﻟﺬﺍ &= #65259;ﻤﻪ ﻳﮑﺴﺎﻥ ﻫﺪﺍﻳ&#= 65174; ﻧﻤﻴﺸﻮﻧﺪ.ﻭﻟ&#= 65264; ﻧﺴﺒﺘﺎ ﺑﺮﺍﻩ &= #65251;ﺴﺘﻘﻴﻢ ﻗﺎﺋﻢ ﺭﺳﺎﻥ ﺷ&= #65260;ﻮﺩﻯ ﻧﺰﺩﻳﻚ ﻣﻴﺸﻮ&#= 65255;ﺪ.ﻭ ﺍﮔﺮ ﺩﻗﻴﻘﺎ ﺩ&= #65197; ﺭﺍﻩ ﺍﻟﻬﻰ ﻗﺮ&= #65165;ﺭ ﺑﮕﻴﺮﻧﺪ،ﺁﻧ@= 405;ﺎﻩ ﺑﺸﻬﻮﺩ ﻗﺎﺋﻢ &= #65197;ﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻣﻴﺮﺳ= 5256;ﺪ.ﻭ ﻣﻨﻄﻘﺎ ﺑﺮﺍﻯ &= #65187;ﻘﻴﻘﺖ ﻳﺎﺑﻰ،ﻭﻧﻪ ﺣ= 5176;ﻰ ﻭﺍﻗﻌﻴّﺖ ﻧﺴ= 5170;ﻰ،ﺁﻧﻬﻢ ﻫﺮﮐس ﺑﺮﺣﺴﺐ &#= 65169;ﺮﺩﺍﺷﺖ ﻭﺗﺼﻮﺭﺍﺕ ﺧﻮ&#= 65193; ﮐﻪ ﺑﺪﺍﻥ ﻗﺎﻧ&= #65226; ﻫﺴﺘﻨﺪ.ﺍﻧﻄﺒ&#= 65166;ﻉ ﻭ ﺍﺣﺴﺎس،ﺫﺍA= 175;ﺎ ﺑﺎ ﻓﮑﺮ ﻭ</= span> &#= 65165;ﻳﺪﻩ، ﺑﺘﻨﻬﺎﺋﻰ ﻧﻤ&#= 65264; ﺗﻮﺍﻧﺪ ﺑﻤﺎ ﻧ&= #65208;ﺎﻥ ﺑﺪﻫﻨﺪ،ﮐﻪ ﺁ= 5255;ﻬﺎ ﻧﻤﺎﻳﻨﺪﻩ ﻭﻣ&#= 65228;ﺎﺩﻝ ﭼﻪ ﭼﻴﺰﻯ ﺩﺭ ﺩ= ﻧﻴﺎﻯ ﺧﺎﺭﺝ ﻫﺴﺘﻨﺪ.&= #65261; ﺁﻧﭽﻪ ﺗﺼﻮﺭ ﻣ&= #65268;ﮑﻨﻴﻢ،ﺍﻧﺘʌ= 00;ﺍﻉ ﺫﻫﻦ ﺁﻟﻮﺩﻩ ﻣ&= #65166; ﺍﺳﺖ.ﮐﻪ ﺍﻭﻫﺎ&= #65249; ﻭ ﺗﺨﻴّﻞ ﺍﺯ ﻭ&= #65165;ﻗﻌﻴّﺖ، ﭼﻪ ﺭﺳﺪ ﺑﺤﻘﻴ&= #65240;ﺖ ﻫﺎﻯ ﺃﺑﺪﻯ ﺩﺭ = ﺍﺧﺘﻴﺎﺭﻧﺪﺍ= 5197;ﻧﺪ.ﻳﻌﻨﻰ ﺁﻧﻬﺎ ﺑﺘﻨﻬﺎ&#= 65163;ﻰ ﻣﻌﻨﻰ ﻧﺪﺍﺭﻧ&#= 65194;.ﻣﮕﺮ ﮐﻪ ﺭﻣﺰ ﻭﺍﺷﺎ&= #65197;ﻩ ﻭ ﺳﻤﺒﻮﻝ ﻭ ﺗﻤ= ثیلی ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑ= 5166;ﻳﺪ ﻓﺎﻋﻠﻰ ﻫﻢ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ.ﮐﻪ ﻫﻤﺎ&= #65253; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻟﻮﺩﻩ ﺍﺳﺖ.ﻭﻧﻪ ﺣﺘﻰ = ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ،ﮐﻪ ﭼﻪ ﻫﺴﺘﻨﺪ ﻭ ﭼ= ﻪ ﺭﺍﻫﻰ ﺭﺍ ﺑﺮﺍ&= #65263; ﺃﺑﺪﻳّﺖ ﻃﺒﻖ &#= 65235;ﺮﻣﺎﻥ ﻃﺒﻴﻌﺖ ﻭ ﺧﺪﺍ&= #65261;ﻧﺪ،ﺩﺭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﺎ= ﻳﺪ ﺣﺘﻤﺎ ﺍﺯ ﺍﻳﻦ = ﺭﻣﻮﺯ ﻭ ﻋﻠﺎﺋﻢ ﮔﺬﺷ&= #65174;،ﻭﺑﺤﻘﺎﻳﻖ ﻣﻌﺮﻓﺘﻰ ﺑﺮﺗ&#= 65198; ﺭﺳﻴﺪ.ﭼﻪ ﻣﻌﻨ&= #65264; ﻭﺍﻗﻌﻰ،ﻫﻤﺎA= 253; ﺣﻘﺎﻳﻖ ﻣﻴﻨﻮ&#= 65263;، ﮐﻪ ﻋﺮﺑﻰ ﺷﺪﻩ = ﺁﻥ ﻣﻌﻨﻮﻯ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺭﻣ&#= 65262;ﺯ ﺭﺍ ﺑﺮﺍﻯ ﻣﺎ ﺗ= ﻔﺴﻴﺮ ﺣﻘﻴﻘﻰ ﻧﻤﺎﻳ&#= 65194;.ﻭﻧﻪ ﺍﺯ ﻓﺮﻳﺒﻰ ﺑﻔ&= #65198;ﻳﺐ ﺩﻳﮕﺮ ﺑﺮﺳﻴﻢ. = ﻭﺍﺯ ﭼﺎله اﻯ ﺑﭽﺎA= 257; ﺑﻴﻔﺘﻴﻢ.ﻃﺒﻴ&#= 65228;ﻰ ﺍﺳﺖ،ﺍﮐﺘﻔﺎ = 5169;ﻔﺎﻋﻞ ﺗﻌﻴﻴﻦ ﮐﻨﻨﺪ&#= 65257;،ﻳﺎ ﻧﻔسﺍﻣّﺎﺭﻩ A= 153;ﻟﻮﺩﻩ ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ= 5187;ﺘﻰ ﻭﺣﺸﻰ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﺸﺮﻯ،ﻧﺒﺎﻳA= 194; </spa= n>ﺗﻮﻗﻒ ﻧﻤﻮʋ= 93;.ﮐﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﻭﺩ&= #65197; ﻓﻄﺮﺕ ﻭﺟﻮﺩ ﻣ&= #65166;،ﺍﮔﺮ ﺗﮑﺎﻣﻞ ﻭﺗﻌﺎ&#= 65247;ﻰ ﻧﺒﺎﺷﻨﺪ، ﺣﺘ= 5252;ﺎ ﺳﻘﻮﻁ ﻭ ﻗﻬﻘﺮ&= #65165; ﻭﮐﺎﺭﻣﺎﻫﺎﻯ &#= 65169;ﺎﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﻧ&= #65204;ﺦ ﻭ ﻣﺴﺦ ﻭ ﻓﺴﺦ ﻭ= ; ﺭﺳﺦ ﻭﻭﺳﺦ ﺑﺪﻧﺒﺎ&#= 65245; ﺩﺍﺭﻧﺪ.ﻭﺍﺯ ﺍ&= #65255;ﻄﺒﺎﻉ ﻭ ﺍﺣﺴﺎس ﻭ ﺍﻓ&= #64401;ﺎﺭ ﻣﺮﺑﻮﻃﻪ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ ﻭ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘ= ﻠﻬﺎﻯ ﻣﺮﺑﻮﻃﻪ ﺭﺳﻴ&#= 65194;ﻩ، که ﺒﺎﺧﻠﺎﻕ ﻭ &#= 65175;ﺮﺑﻴﺖ ﻭ ﮔﻔﺘﺎﺭ ﻭﺭﻓ&= #65176;ﺎﺭ ﻭ ﮐﺮﺩﺍﺭ ﻭ ﭘﻨ= ﺪﺍﺭﻫﺎﻯ ﻧﻮﻉ ﺁﻳﻨﺪﻩ ﻧ&= #65268;ﺎﻣﺪﻩ ﻧﻮع ﻔﻮﻕ ﺑﺸﺮ&#= 65263; ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ &= #65197;ﺳﻴﺪ.ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻧﻮﻉ ﺑﺸﺮی عق= 04; ﺩﺍﺭﻧﺪ.ﻭﺩﺭ᥽= 1;ﻮﺟﻮﺩﻳت ﭽﻬﺎﺭﺑُﻌﺪﻯ = 5259;ﺴﺘﻨﺪ. که ﺒﺸﺮ سه ﺒُʌ= 28;ﺪﻯ ﻭﺣﻴﻮﺍﻧﺎت ﺪ= 5261; ﺑُﻌﺪﻯ ﻭ ﮔﻴﺎ&#= 65259;ﺎﻥ ﻳﻚ ﺑﻌﺪﻯ ﻭﺟﻤ&= #65166;ﺩﺍت ﺒﺪﻭﻥ ﻫﺮﺑُﻌ= 5194;ﻯ ﺣﻴﺎﺗﻰ از نظž= 5; ما ﻫﺴﺘﻨﺪ. ﮔﺮ&#= 1670;ه ﺒﺎﻳﺪ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮی ﺮﻓ&#= 65174;.ﻭ </spa= n>ﺣﺘﻰ ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ; ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﻧﺪ،ﮐﻪ ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎ&#= 65253; ﺭﺍ ﺟﻮﻟﺎﻥ ﺧﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ.ﻭ ﺗﻤﺎﻡ = ﻣﻮﺟﻮﺩﺍﺕ ﺑﺸﺮﻯ ﺭﺍ ﺑﮑﻨ&= #65166;ﺭﻯ ﺩﺭ ﺟﻨﮕﻞ ﻭ ﺻﺤ= ﺮﺍﻫﺎ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻨ&#= 65194;. ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺸ&= #65198;ﻯ ﻣﻴﻤﻮن ها ﺭﺍ = 5169;ﺠﻨﮕﻞ ﻣﻨﺤﺼﺮ ﮐﺮﺩ.ﮔ&= #65198;ﭼﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65200;،ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮﻋﻘﻞ ﻧ&#= 65262;ﻉ ﻣﻴﻤﻮﻥ ﺩﺍﺭﺩ.&= #65261; ﺑﺮﺗﺮ ﺍﺯ ﻓﻮﻕ = ﺑﺸﺮﻯ، ﻫﺰﺍﺭﺍﻥ ﺍﻧﻮ</= span>ﺍﻉ ﻋﻈﻴﻢ ﺗA= 198; ﺗﺎ ﺃﺑﺪﻳّﺖ ﻣﻄﻠ= 5238; ﺩﺭ ﭘﻴﺶ ﻫﺴﺘﻨ&= #65194;.ﻭ ﻫﺮﻳﻚ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #65175;ﻤﺪﻥ ﻭﻣﻮﺟﻮﺩﻳّﺖ = 5193;ﺭ ﺍﺑﻌﺎﺩ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﮔﻮﺋﻰ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺩﺭ ﺯﻣﻴﻦ ﻭﺯﻣ&= #65166;ﻥ ﻭ ﻓﻀﺎ ﻭﮐﻬﮑﺸ&= #65166;ﻧﻬﺎ،ﭘﺮﻭﺍʋ= 99; ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ.&= #65207;ﺎﻳﺪ ﮔﻔﺘﻨﻰ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺣﺘﻰ ﺍﺣﺴﺎﺳﺎ&#= 65173; ﻭﻣﻌﻨﻰ ﻫﺎ ﺷﺒ&= #65268;ﻪ ﺑﻬﻢ ﺑﺎﺷﻨﺪ،= 5169;ﺎﺯ ﻫﻤﻪ ﺑﺎﻫﻢ &#= 65193;ﺭ ﻧﻘﻄطه اﻯ،ﺩ᥷= 7; ﻣﻘﺎﺑﻞ ﻫﻢ ﻗﺮﺍﺭ ﻣﻴﮕ&= #65268;ﺮﻧﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺩﺭ ﻓﻬﻢ ﺩﺭ ﺍﺣ= ﺴﺎس ﺩﻳﺪﻥ ﻭ ﺷﻨﻴﺪ&= #65253; ﻋﺪﺩ ﺩﻭ ﺑﺎ ﻋﺪ= ﺩ ﺳﻪ،ﭼﻘﺪﺭ ﻣﺮ= 5165;ﺗﺐ ﻣﺘﻔﺎﻭﺕ ﺑﺎﻫ&#= 65250; ﺩﺍﺭﻧﺪ. ﺍﮔﺮ ﻣ= ﻌﻨﻴﻬﺎ ﺑﺮﺗﺮ ﺍﺯ ﺍﺣﺴ&= #65166;س ﺧﺎﺭﺟﻰ ﺑﺎﺷﺪ&#= 1548;ﻗﻄﻌﺎ ﻣﻴﻨﻮﻯ ﻫﺎﻯ ﻣ&= #65248;ﮑﻮﺗﻰ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﻭ&= #65227;ﻘﻠﻬﺎﻯ ﻣﻮﺍﺯﻯ ﻣﺮﺑﻮ&#= 65219;ﻪ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﺴﺘﻨﺪ که ﺒﺎ= 5267;ﺪ ﺑﺪﺍﻧﻬﺎ ﺭﺳﻴ&#= 65194;.ﻭﺍﮔﺮ ﻧﺮﺳﻴﻢ ﭘس ﺍﺯ &= #64400;ﺎﺭﻣﺎﻫﺎﻯ ﻣﮑﺮﺭ ﻭﺗﻮﻟﺪ&#= 65165;ﺕ ﺣﻴﻮﺍﻧﻰ،ﺑﻬA= 252;ﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺣ&= #65176;ﻰ ﻭﻇﻴﻔﻪ ﺭﺳﻴﺪ&#= 65253; ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻣﺬﻫﺒﻰ ﺭﺳﻴﺪ.&= #65165;ﮔﺮ ﺍﻣﺮﻭﺯ ﺑﺎ ﺃﻧ&= #65194;ﻙ ﮐﻮﺷﺶ ﺳﻠﻮﮐﻰ&#= 1548;ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺍﻳﺪﺁ= 5245; ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺳﻴﺪ .<o:p></o:p> = 5259;ﻴﻮﻡ ﺩﺭ ﺗﻔﺴﻴﺮ ﺧﻮ&= #65193; ﺍﺯ ﺍﻳﺪﻩ ﮐﻠّ&#= 65264;،ﻣﺎﻧﻨﺪ ﺑﺎﺭﮐﻠﻰ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﺗﻤﺎﻡ ﺍﻓﮑﺎﺭ ﮐﻠّﻰ &#= 64380;ﻴﺰﻯ ﺟﺰ ﻫﻤﺎﻥ ﺍﻓﮑ&= #65166;ﺭ ﺟﺰﺋﻰ ﻧﻴﺴﺖ.ﺯ&= #65267;ﺮﺍ ﺍﻳﻨﺎﻥ ﺑﺮﺍﻯ &= #65251;ﺤﺘﻮﻳﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261;ﺣﺪﺗﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺘﻨ&#= 65194;.ﻭ ﻟﺎﻣﺮﮐﺰﻳّﺖ = 5195;ﻫﻦ ﺭﺍ ﻣﻌﺘﻘﺪﻧﺪ.&= #65261;ﺍﺭﺗﺒﺎﻁ ﺟﺰﺋﻴّﺎﺕ ﺑﺎ &#= 65165;ﻳﻦ ﻧﺎﻡ ﮐﻠّﻰ،ﻣA= 228;ﻨﻰ ﻭﺳﻴﻊ ﺗﺮ ﺩﺍﺭ&= #65193;.ﻭ ﺷﺎﻣﻞ ﺍﻓﺮﺍﺩ &= #65193;ﻳﮕﺮﻫﻢ ﻣﻴﺸﻮﺩ ﻫﻢ ﺍﺳ&= #65250; ﺟﺪﻳﺪ ﻭﻫﻢ ﺩﻟ&= #65166;ﻟﺖ ﻭﺳﻴﻊ ﺗﺮ ﺍﺳﺖ.= ﭘﺶ ﻧﻤﻰ ﺗﻮﺍﻧﺪ،= 4400;ﻞ ﮐﻨﺎﺭ ﻫﻤﺎﻥ ﺍ&= #65183;ﺰﺍ </spa= n>ﻗﺮﺍﺭ ﮔﻴﺮʌ= 55;ﺪ. ﺍﮔﺮ ﻧﻔس ﻭﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ ﺩﺭ ﺍﻧ&= #65176;ﺨﺎﺏ ﻳﻚ ﻧﻤﻮﻧﻪ ﺟﺰ&= #65163;ﻰ ﺑﻨﺎﻡ ﮐﻠّﻰ ﻣ&#= 65268;ﺂﻭﺭﺩ،ﺑﺮﺣ᥸= 4;ﺐ ﻫﻮس ﻭﻧﻔﻊ ﺁن= 740; ﻭ ﺳﻄﺢ ﻋﻘﻞ ﻧﺴ= ﺒﻰ ﺷﺨﺺ ﺍﺳﺖ.ﭘس ﺍ&= #65267;ﻦ ﮐﻠّﻰ ﺑﻤﻌﻨﻰ &#= 65261;ﺍﻗﻌﻰ ﺩﺭ ﺳﻄﺢ ﻭﺟﻮﺩ&= #65263;ﺑﺮﺗﺮﻯ،ﺍﺯ ﺍﺟﺰﺍﻯ ﺁﻥ ﻧﻴ&= #65204;ﺖ،ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﻣﻌﻨ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺍ&= #65183;ﺰﺍ ﺑﺪﻫﺪ. ﺷﺎﻳﺪ ﮔ= ﻔﺘﻪ ﻫﻴﻮﻡ ﺑﺮﺍﻯ ﺍ&= #65235;ﺮﺍﺩ ﻏﻴﺮ ﺳﺎﻟﻚ ﺻﺎ&= #65193;ﻕ ﺑﺎﺷﺪ.ﻭﻟﻰ ﻋﻤ&= #65248;ﺎ ﮐﺎﺭ ﺳﺎﺯ ﻣﻌﺮ&= #65235;ت ﺮﺳﺎﻧﻰ ﻧﻴﺴﺖ. = ﭼﻪ ﺭﺳﺪ ﺑﺘﮑﺎﻣﻞ &= #65197;ﻭﺍﻥ ﺁﻟﻮﺩه ﺨﻮﺩ ﺣ&#= 65176;ﻰ ﺍﮔﺮ ﻳﻚ ﮐﻠّﻰ &= #65203;ﻄﺢ ﺑﺮﺗﺮ ﺍﺯ ﺍﺟﺰ&= #65165;ﻯ ﺁﻥ ﺑﺎﺷﺪ، ﺑﺎ&#= 65199; ﺍﺯﺧﻂ ﺣﻘﻴﻘت اﻟﻬﻰ ﺧﺎﺭﺝ ﺍ&#= 65203;ﺖ.ﻳﻌﻨﻰ ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺭﺍ ﺑﺎﻟﺎ ﻧﻤﻴ&= #65170;ﺮﺩ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﻧﺠ= ﺎﺕ ﺷﻬﻮﺩﻯ ﻭﺍﺯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﺪﻫﺪ،= 4400;ﻪ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65259;ﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﮐ&= #65258; ﺳﺎﻟﻚ ﻭﻟﺎﻳﺖ &= #65169;ﺎ ﺗﺨﻠﻴﻪ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺧﻮﺩ،ﻭﺗﺰﮐﻴA= 258; ﻧﻔس ﺣﻴﻮﺍﻥ،A= 261;ﺣﺘﻰ ﺑﺸﺮﻯ ﮐﻨﻮنی = 5192;ﻮیش ﺮﺍﻩ ﺭﺍ ﺑﺮﺍﻯ = ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65259;ﻤﻮﺍﺭ ﻣﻴﮑﻨﺪ،ﺗﺎ ﺑ= 5166; ﻣﺸﻴّﺖ ﺍﻟﻬﻰ &#= 65261; ﺩﺭﻫﺮ ﻣﺮﺣﻠﻪ &= #65193;ﺭﺣﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﺗﺰ&= #64400;ﻴﻪ،ﺑﻴﻚ ﺷﻬﻮﺩ ﺑﺮﺗﺮ ﺑ&= #65198;ﺳﺪ. ﮐﻪ ﺑﺎ ﺷﻬﻮﺩ ﺷ= ﺸﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻧﺠﺎﺕ &#= 65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺩﺳﺖ ﻣﻴﺪﻫﺪ<sp= an dir=3DLTR>.ﻭﻧﻪ ﺑﻬﺮ ﺷﮑﻞ ﻣﺤﺘ&= #65262;ﻳﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﺍ ﺗﺮﮐﻴﺐ ﮐﻨﻴﻢ&#= 1548;ﻭ ﻧﺎﻡ ﮐﻠّﻰ ﺑﺂ&#= 65253; ﺑﺪﻫﻴﻢ. ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﺑﺄﺻﻞ ﻣﺮﮐﺰﻳ&#= 1617;ﺖ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65195;ﻫﻦ ﻭ ﺭﻭﺍﻥ ﻳﺎ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻌﺘﻘﺪ &= #65169;ﺎﺷﻴﻢ، ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﮐﻪ ﺑﺮﺍﻯ ﻫﻤﻪ = ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴﺖ،ﺩﺭ ﺳﺎﻟ= 5242; ﺗﺰﮐﻴﻪ ﮐﺮﺩﻩ&#= 1548;ﺑﻬﺮ ﻧﺴﺒﺘﻰ ﻣﻌﺮﻓ&#= 65174; ﺟﺪﻳﺪ، ﺑﺮﺍﻯ &#= 65211;ﺎﺣﺐ ﭼﻨﺎﻥ ﺭﻭﺍﻥ ﺗ&= #65200;ﮐﻴﻪ ﺷﺪﻩ ﻧﺴﺒﻰ ﺍﺳ&= #65174;.ﺁﻧﮕﺎﻩ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺍ&= #65199; ﺟﺰﺋﻴﺎﺕ ﻭ ﺍﻧ&= #65220;ﺒﺎﻋﺎﺕ ﺟﺪﻳﺪﻯ ﺍﻟﻬﻰ &= #65207;ﺪﻩ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﮐ&= #65258; ﻫﻢ ﻭﺣﺪﺕ ﮐﻠّ&#= 65264; ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ،ﻭﻫﻢ ﻣ= 5228;ﺮﻓﺖ ﺟﺪﻳﺪ ﻭ ﺑﺮﺗﺮ = ﺑﺎﻧﺴﺎﻥ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺍﺻ&= #65246; ﻣﻌﺮﻓﺘﻬﺎ ﺍﺯ &= #65251;ﺮﺍﺗﺐ ﺑﺮﺗﺮ ﻣﺪﺑّﺮ &#= 65165;ﻧﺴﺎﻥ ﺍﺳﺖ.ﻭنه اﺯ ﺗ= 5198;ﮐﻴب ﺠﺰﺋﻴّﺎت ﺒﺸA= 198;ﻯ ﻭﺣﻴﻮﺍنی ﻮ ﻣ= 5166;ﺩﻯ ﺫﻫﻦ ﻫﺮﺍﻧﺴﺎ&#= 1606; ﺒﺸﺮی کلّی ﺠ᥾= 2;ﺋﻰ،ﺍﺯﺟﺰﺋﻴ&#= 1617;ﺎﺕ ﺑﻴﺸﺘﺮ ﮐﻪ &#= 64400;ﺸﺶ ﻧﻔس ﺍﺳﺖ ﮐﻪ ﺩ&= #65261;ﺳﺖ ﺩﺍﺷﺖ. ﻭﻣﻌﻴﺎ&= #65197; ﺷﻨﺎﺳﺎﺋﻰ ﺭﺳ&#= 65268;ﺪﻩ ﻫﺎﻯ ﺟﺪﻳﺪﻯ ﺑ&= #65198;ﺍﻯ ﺍﻭ ﻧﻤﻴﺒﺎﺷﺪ.&= #65261;ﭼﻮﻥ ﻫﻴﭻ ﭼﻴﺰﻯ ﺩﺭ = ﻃﺒﻴﻌﺖ ﺗﮑﺮﺍﺭﻯ ﻧﻴﺴ&#= 65174;،ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﭼﻨﻴ&#= 65254; ﻧﻴﺎﻓﺮﻳﺪﻩ،A= 261;ﺍﺯ ﺧﻮﺩ ﻧﻴﺰ ﺗﻘﻠ&= #65268;ﺪ ﻧﻤﻰ ﮐﻨﺪ، ﭘس &#= 65267;ﻚ ﺟزء ﻧﻤﻴﺘﻮﺍA= 255;ﺪ ﺑﻌﻨﻮﺍﻥ ﮐﻞ ﺍ&= #65255;ﺘﺨﺎب ﺸﻮﺩ.ﻭﻫﺮﮐﻠّ= 5264; ﮐﻪ ﺍﻧﺘﺨﺎﺏ ﺷ&= #65262;ﺩ،ﺑﺎﺯ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺍ&= #65235;ﺮﺍﺩ ﺟﺰﺋﻰ ﺫﻫ= ;ﻦ ﻭﺭﻭﺍﻥ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65166;ﺷﺪ.ﻭﺍﮔﺮ ﮐﻠّﻰ ﺭﺍﺳﺘﻴ= 5254; ﺑﺎﺷﺪ،ﺩﺭ ﮊﻧ= 5176;ﻴﻚ ﺭﻭﺣﻰ ﻭﺯﻳﺮ ﻧ&= #65224;ﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺍﻟﻬﺎﻡ ﺩﻫﻨﺪ&#= 65257; ﺍﺳﺖ.ﮐﻪ ﻓﻬﻢ ﻭ= ﺩﺭﺳﺖ ﻫﺮ ﺍﺣﺴﺎس ﺟﺪ&#= 65267;ﺪ ﺍﺯ ﺧﺎﺭﺝ ﺭﺍ، &= #65169;ﺮﺍﻯ ﺷﺨﺺ ﻣﻔﻬﻮﻡ ﻭ = ﺁﺷﻨﺎ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﻧ&= #65236;س ﺁﻟﻮﺩﻩ ﺑﺮﺣﺴ&#= 65168; ﻫﻮس ﺧﻮﺩ ﻭ ﻋﻘ&= #65194;ه اﻯ ﮐﻪ ﺩﺍﺭﺩ، &#= 65261;ﻧﻔﻊ ﺧﻮﺩ ﻣﻴﮕﻤﺎﺭ&#= 65193; ﭼﻴﺰﻯ ﺁﺷﻨﺎ ﺑ&= #65170;ﻴﻨﺪ.که این ﻨﻤﻰ ﺗﻮﺍA= 255;ﺪ ﻭﺍﻗﻌﺎ ﺭﺳﻴﺪ&#= 65257; ﺟﺪﻳﺪ ﺍﺯ ﺧﺎﺭ&= #65181; ﻭﺁﺷﻨﺎ ﺑﺎﺷﺪ &= #65267;ﺎ ﻧﻴﻤﻪ ﺁﺷﻨﺎ.چ&#= 1607; ﺮﺳﺪ ﺑﻨﺎ ﺁﺷﻨ&= #65166;، که ﻨﻤﻴﺘﻮﺍﻧA= 194; ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65235;ﻬﻢ ﺩﺭﺳﺖ ﺍﺯﺍﻳﻦ &= #65197;ﺳﻴﺪﻩ ﺧﺎﺭﺟﻰ ﺑﺴﺎﺯ&#= 65193; ﻭ ﻟﺬﺍ ﭼﻨﺎﻥ ﺿ= ﻌﻴﻒ ﺩﺭ ﺫﻫﻦ ﺍﺳﺖ،&#= 64400;ﻪ ﺑﺎ ﺗﻮﺟّﻪ ﺻﻮ&#= 65197;ﺕ ﻧﮕﺮﻓﺘﻪ، ﺑﺎ &#= 65165;ﻳﻨﮑﻪ ﺍﺣﺴﺎس ﺁﻥ ﺷﺪ&#= 65257;، ﺑﺴﺮﻋﺖ ﺑﻔﺮﺍ&#= 65251;ﻮﺷﻰ ﺩﺍﺋﻢ ﻣﻴﺮﻭﺩ.&= #65199;ﻳﺮﺍ ﻫﻴﭻ ﺍﻧﻄﺒﺎﻉ &= #65261; ﺗثبیتی ﺩﺭ ﻧᥴ= 6;ﺧﻮﺩﺁﮔﺎﻩ ﻧﺸﺪﻩ ﺍﺳﺖ.ﺑﺮ&= #65165;ﻯ ﻣثاﻝ ﺗﺼﻮﺭ ﻣ= 5166; ﺍﺯ ﻳﻚ ﮐﻠّﻰ ﺍ&= #65255;ﺴﺎﻥ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺷ&#= 65166;ﻣﻞ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﺑ&= #65248;ﻨﺪ ﻭﮐﻮﺗﺎﻩ،ﻳﺎ = 5203;ﻔﻴﺪ ﻭ ﺳﻴﺎﻩ ﻭ ﻋﺎﻟ= ﻢ ﺁﮔﺎﻩ ﻭ ﺟﺎﻫﻞ،ﻭ &= #65267;ﺎ ﺧﻨﺪﺍﻥ ﻭﮔﺮﻳ&#= 65166;ﻥ ﺑﺎﺷﺪ .<o:p></o:p> = 5165;ﻧﺘﻘﺎﺩ ﺍﻳﻦ ﺍﺳﺖ، ﮐﻪ &= #65165;ﻳﻦ ﮐﻠّﻰ ﻫﻴﻮﻡ ﮐ&#= 65258; ﻳﻚ ﺟزء ﺭﺍ ﻧﻤ&#= 65262;ﻧﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ،= 5165;ﺯ ﮐﺠﺎ ﭘﻴﺪﺍ ﺷﺪ&= #65257;. ﻭﺍﺯ ﮐﺪﺍﻡ ﺍﺣ&= #65204;ﺎس </spa= n>ﺭﺳﻴﺪﻩ ﺍﺯ A= 191;ﺎﺭﺝ ﺑﻮﺩﻩ،ﮐﻪ ﺩﺭ &#= 65191;ﻮﺩ ﺍﺣﺴﺎس ﺍﻳﻦ ﮐ&#= 65248;ﻴّت ﻨﺒﻮﺩه اﺳﺖ.ﺍ= 5267;ﻨﺠﺎ ﺍﺳت که ﮐﻠّﻰ A= 203;ﺎﺯی ﮋﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65267;ﻚ ﻭضع ﻤﻠﮑﻮﺗی A= 194;ﺍﺭﺩ ﻭنه کلّی ﻣﺎﺩ= ;ﻯ.ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ، ﻫﻤﺮﺍﻩ ﻗﺪﺭﺗ&#= 65260;ﺎﻯ ﻋﻘﻠﻰ ﻭﮐﻠّﻰ &#= 65203;ﺎﺯﻯ ﻫﺎﻯ ﻭﺍﻗﻌﻰ ﺗ&= #65198;، ﺍﺯ ﻣﺠﻤﻮﻋﻪ ﻫ&= #65166;ﻯ ﺍﺣﺴﺎس ﺭﺳﻴﺪ= 5257; ﺍﺯ ﺧﺎﺭﺝ ﺍﺳﺖ.= ﻭﻣﺎﻧﻤﻴﺘﻮﺍ= 5255;ﻴﻢ ﻣﻮﺿﻮﻋﺎﺕ ﻣﻌ&#= 65268;ّﻨﻰ ﺭﺍ ﺑﺎ ﮐﻤﻚ ﺍﻳ= ﻦ ﺳﻤﺒﻮﻝ ﮐﻠّﻰ &#= 65259;ﻴﻮﻡ ﺗﺸﺨﻴﺺ ﺑﺪﻫﻴ&#= 65250;.ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﺭﺳﻴﺪ&#= 65257; ﻫﺎﻯ ﺟﺪﻳﺪ ﺭﺍ = ﺑﺎ ﺳﻮﺍﺑﻖ ﺫﻫﻨﻰ &= #65251;ﻘﺎﻳﺴﻪ ﮐﻨﻴﻢ.ﭘس ﺫﻫﻦ &= #65175;ﺒﺪﻳﻞ ﺑﻤﺠﻤﻮﻋﻪ ﻟﺎ &= #65251;ﺮﮐﺰﻯ ﺍﺯ ﺳﺎﺑقه ها A= 165;ﺳﺖ. ﻭﮐﻠّﻴﺘﻰ ﻣﻄ= 5198;ﺡ ﻧﻴﺴﺖ.ﻭ ﻳﺎ ﺁﻥ= ﮐﻠّﻴﺘﻰ ﻣﻄﺮﺡ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺳﺎﻟﻚ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﻧﻪ ﮐﻠّﻰ ﺩﺭ ﺍﺳﻢ&#= 1548;ﮐﻪ ﺧﻮﺩ ﻳﻚ &#= 65183;ﺰﺋﻰ ﺭﺍ ﻧﺎﻡ ﮐﻠّﻰ &= #65193;ﺍﺩﻩ ﺑﺎﺷﺪ. ﻭ ﺑﺮﺍﻯ= ﺍﻳﻦ ﻣﻘﺎﺭﻧﻪ،ﺍﺣA= 204;ﺎس ﺟﺪﻳﺪ ﻣﺎ ﺭﺍ ﺑ= ﺎ ﻳﻚ ﮐﻠّﻰ،ﻳﺎ = 5261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺭﻭﺡ ﺳﺎ&= #65247;ﻚ،ﺑﺎ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﻣﻰ ﮐﺸﺎ&= #65255;ﺪ،ﮐﻪ ﺃﻣﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺍﺳﺖ.ﭼﻪ ﺭﺳﺪ ﺑ= ﺬﻫﻦ ﻭﺟﺴﻢ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ.ﻭ ﺍﻳﻦ ﺑﺎﻟﺎﺗﺮ &= #65193;ﺭ ﻋﻮﺍﻟﻢ ﻧﺎﺩﻳ&#= 65194;ﻩ ﺍﻟﻬﻰ ﻓﻮﻕ ﻧﺎ&= #65203;ﻮﺗﻰ ﺍﺳﺖ.ﺩﺭ ﻭﺍﻗﻊ = ﻣﺎ ﺑﻬﺮ ﺷﮑﻞ ﺑﺨﻮ&= #65165;ﻫﻴﻢ ﺩﺭ ﺑﺎﺭﻩ ﻣﮑﺎ&= #65255;ﻴﺰﻡ ﻓﮑﺮ ﻭ ﻣﮑﺎﻧﻴ&= #65204;ﻢ ﺻﻔﺎﺕ ﻭ ﺗﻐﻴﻴ&= #65198;ﺍﺕ ﻫﺴﺘﻰ،ﻭﺩﺭ ﻭ= 5183;ﻮﺩ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﺑ&= #65198;ﺭﺳﻰ ﮐﻨﻴﻢ،ﻧﺎﭼﺎA= 197; ﺑﺠﻬﺎﻥ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯﺟﻬﺎﻥ ﻣﺎﺩ&#= 65263; ﮐﺸﻴﺪﻩ ﻣﻴﺸﻮ&#= 65267;ﻢ،ﮐﻪ ﺍﺯ ﻫﺮﺭﺍﻫﻰ ﺑ&= #65198;ﻭﻳﻢ ﺑﺮُﻡ ﺧﺘﻢ ﺧﻮ&#= 65165;ﻫﺪ ﺷﺪ.ﻳﺎ ﺑﺘﻌﺒﻴ&= #65198;ﻋﺮﻓﺎﻧﻰ ﻋﺎﻗﺒﺖ ﻫﻤﻪ ﺑ&= #65166;ﻳﺪ ﺑﻪ ﺍﻭﻡ ﻭ ﻗُﻢ = ﻭ ﺧُﻢ ﻳﺎ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ،ﻭ ﺻﻔﺖ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩ ﺑﺎ= ﻣﺮﺍﺗ= ;ﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺎﻳﺪ ﺭﺳﻴﺪ.ﺩ&= #65197; ﺍﻭﻡ،ﺍﺻﻄﻠﺎA= 185; ﻗﺪﻳﻢ ﻫﻨﺪﻯ ﺑ&= #65198;ﺍﻯ ﺳﻠﻮک اﻟﻬﻰ، @= 400;ﻪ ﺩﺭ ﺩﻋﺎﺋﻰ ﮔﻔ&= #65176;ﻪ ﻣﻴﺸﻮﺩ.ﻭﻳﺎ ﻫ&= #65252;ﺎﻥ ﺍﻳﻤﺎﻥ ﻋﻤﻠﻰ &= #65169;ﻌﺪ ﺍﺯ ﺍﻳﻤﺎﻥ ﻧﻈ&= #65198;ﻯ ﺑﻮﻟﻰّ ﺍﻟﻬﻰ &#= 65193;ﺭ ﺳﻠﻮﻙ ﺍﺳﺖ.ﻭﻫ&= #65252;ﺎﻥ ﻗﻢ ﻧﻪ ﺷﻬﺮﻯ ﺩ= ﺭ ﺍﻳﺮﺍﻥ،ﮐﻪ ﺍ= 5251;ﺎﻡ ﺻﺎﺩﻕ ﮔﻔﺘﻪ، &#= 65169;ﻠﮑﻪ ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﻭ ﻗﻴﺎ= 5249; ﺑﻮﻇﺎﻳﻒ ﺳﻠﻮ&#= 64400;ﻰ،ﻭ ﻗﻴﺎﻡ ﻭﺧﺮﻭﺝ</= span> </spa= n>ﺟﺎﻥ ﺑﺸﺮﻯ A= 203;ﺎﻟﻚ ﺩﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺩﺭ ﻧﻬﺎﻳ&= #65174; ﺳﻠﻮﻙ،ﺑﺮﺍﻯ = 5197;ﺳﻴﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ.ﻭ = ﻫﻤﺎﻥ ﻗﻴﺎﻡ ﻗﻴﺎﻣﺖ &= #64404;ﻮﻧﻪ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ،ﺑﺮﺍﻯ ﺳﺎﻟﻚ &#= 65261;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ.ﮐﻪ ﻫﻢ = ﺍﮐﻨﻮﻥ ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻭﺍﺯﻫﺮ&#= 64404;ﻮﻧﻪ ﻗﻬﺮﺍﻯ ﮐﺎﺭﻣ&#= 65166;ﺋﻰ ﺭﻫﺎﺋﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﻭﺍﻟّﺎ &= #65169;ﺪﻭﻥ ﻣﺮﮒ ﻗﺒل اﺯ ﻣ&#= 65198;ﮒ، ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺷﺎ= ﻳﺴﺘﮕﻰ،ﺩﺭ ﻭﻗﺖ ﻣﺮﮒ ᥹= 9;ﺒﻴﻌﻰ ﺑﺪﺍﻥ ﺧﻮﺍﻫﺪ &= #65197;ﺳﻴﺪ.ﮔﺮﭼﻪ ﺑﺨﻠﻖ ﻫﻢ ﭘﻴﺎ&= #65251;ﺒﺮ ﮔﻮﻧﻪ ﺑﺎﺯ ﻧﻤ&= #65268;ﮕﺮﺩﺩ. ﻭ ﺍﮔﺮ ﺑﺎﺯﮔﺸ&= #65174; ﺩﺍﺷﺖ،ﻗﻴﺎﻡ = 5165;ﺯ ﺧﻮﺍﺏ ﻣﺮﮒ ﻣﻴ&= #65256;ﻤﺎﻳﺪ،ﮐﻪ ﺗﻮﻟّﺪ ﺩﻭﻡ ﻭ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﺪ.ﻭ ﺧﻮﺩ ﮐﺎﻣﻠﻰ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ،ﺍﻳﻦ ﻫ= 5252;ﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍ ﻳﺎ&#= 65235;ﺘﻪ ﺍﺳﺖ.ﻭﺗﻨﻬﺎ ﺑ&= #65198;ﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭ ﺻﻮﺭ&= #65173; ﻭ ﺳﻴﺮﺕ ﺍﻟﻬﻰ = ﺭﺍﺩﺍﺭﺩ،ﻭﻧA= 258; ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ،ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺍﻣﺎ&#= 65251;ﺖ ﻭ ﭘﻴﺎﻣﺒﺮﻯ ﻗ&= #65208;ﺮﻯ ﻭﻳﺎ ﭘﺎﺩﺷﺎﻫ&#= 65264; ﺩﻳﻨﻰ ﻧﻤﺎﻳﺪ&#= 1548;ﻭﺭﻫﺒﺮﻯ ﺣﺰﺑﻰ ﻭ ﺳﻴﺎﺳ&= #65264; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﮐﻪ ﺁﺧﻮﻧﺪ ﻫﺎﻯ ﻗ&= #65208;ﺮﻯ ﺗﺼﻮﺭ ﮐﺮﺩه ا= 5255;ﺪ.ﻭ ﭼﻮﻥ ﺍﻳﻦ ﻗﺎﺋ&= #65250; ﻏﺎﻳﺖ،ﻓﻌﻠﺎ = 5165;ﻣﺎﻡ ﺯﻣﺎﻥ ﺣَﺴَﻨA= 264; ﻏﺎﻳﺐ ﺍﺳﺖ،ﭘ= 587; ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺣﺴﻴﻨﻰ ﺑﺮﺍﻯ &= #65203;ﺎﻟﮑﺎﻥ ﺧﻮﺩ،ﻫﻤﭽﻨﺎ= 06; ﻤﻘﺎﻡ ﺣﺴﻨی ﺘﺎ ﻣﻘﺎ&#= 1605; ﻘﺎﺋﻢ ﺭﻭح اﻟ= 5240;ﺪس ﺭﺍ ﺩﺍﺭﺩ. ﭼﻮن = ﺸﻬﻮﺩ ﺗﺠﻠّﻴﺎت ﺁﻧA= 260;ﺎ ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺍﻳ= ﻦ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ، ﻋﺎﻟﻢ ﻫﺴﺘﻨﺪ &= #65261;ﺩﺍﻧﺎﻯ ﻣﻌﻨﻰ ﻗﺮﺁﻥ.ﻭ&= #65187;ﺘﻰ ﺧﻮﺩ ﻗﺮﺁﻥ ﻧﺎ&= #65219;ﻖ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194; . ﻭﻣﻨﻈﻮﺭ ﺍﺯ ﻋ= ;ﺎﻟِﻢ ﮐﺘﺎﺏ ﺧﻮﺍﻧﺪ&#= 65257; ﻧﻤﻴﺒﺎﺷﺪ ﮐﻪ &= #65203;ﺮﺍﺳﺮ ﺍﻓﺴﺎﻧﻪ ﻫﺎﻯ &= #65191;ﺮﺍﻓﻰ ﺍﺳﺖ ﺣﺘﻰ ﺍﮔﺮ = ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﻭ ﺍﻣ&= #65166;ﻣﺎﻥ ﻭﺍﻭﻟﻴﺎﻯ ﭘﻴ&#= 65208;ﻴﻦ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ &= #65199;ﻳﺭﺍ ﻣﻨﺎﺳﺐ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65259;ﺎﻯ ﺗﺎﺯﻩ ﺍﻣﺮﻭﺯ&#= 65263; ﻧﻴﺴﺘﻨﺪ.<o:p></o:p> = 5261; ﺣﺘﻰ ﺍﮔﺮ ﻓﮑﺮ ﮐﻠّ&#= 65264; ﻣﻮﺭﺩ ﺍﺧﺘﻴﺎ&#= 65197; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻧﻤﻮنه اﻯ ﺑﺮﺍﻯ ﺩﻳﮕ&#= 65198; ﺍﺟﺰﺍ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ، ﮐﻪ ﺣﺘﻰ ﺧﻮﺩ ﮐ= ﻠّﻰ ﻧﻴﺰ ﻳﻚ ﺟﺰﺋﻰ = ﺍﺳﺖ،ﮐﻪ ﻧﺎﻡ ﮐﻠّﻰ ﺗﺎ&#= 65199;ه اﻯ ﻳﺎﻓﺘﻪ ﺍﺳ&#= 65174;. ﭘﺮﺳﺶ ﺍﻳﻦ ﺍﺳ&= #65174;،ﭼﻪ ﻣﻘﺎﻣﻰ ﺁﻧﺮﺍ &= #64400;ﻠّﻰ </spa= n>ﺍﻧﺘﺨﺎﺏ ﮐʋ= 98;ﺩﻩ.ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻳﺎ ﺭﻭ&= #65165;ﻥ ﺁﻟﻮﺩﻩ ﻭﺗﺰﮐ&#= 1740;ه ﻨﺸﺪﻩ، که ﻨﻤA= 268;ﺘﻮﺍﻧﺪ ﭼﻨﻴﻦ ﺍﺯ ﻫﺮ ﺟ= ﺰﺋﻰ ﺑﮑﻞ ﺧﻮﺩﺑﺮﺳ&#= 65194;.که کوﺭ ﺧﻮﺩ ﺭﺍ ﻧ&#= 65252;ﻴﺘﻮﺍﻧﺪ ﺑﻴﻨﺎ ﮐﻨﺪ.ﺑﻠ&= #64401;ﻪ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ = ﻣﺪﺑّﺮ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻭﻳﺎ ﻣﮑﺎﻧﻴﺰ&#= 65251;ﻰ ﮐﻪ ﻫﺮﮔﺰ ﻗﺎﺑ&= #65246; ﻓﻬﻢ ﻣﺎ ﻧﻤﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺎﺷﺪ ﺍﻧﺠﺎﻡ &= #65251;ﻴﮕﻴﺮﺩ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍﮔ&#= 65198; ﻧﻈﺮ ﻫﻴﻮﻡ ﺩﺭ = ﺍﻳﻦ ﻟﺎ ﻣﺮﮐﺰﻳّﺖ= 548;ﻳﻚ ﺟزء ﮐﻞ ﺍﻧﺘﺨ= 5166;ﺏ ﺷﻮﺩ، ﺁﻧﮕﺎﻩ &#= 65165;ﺳﺘﺪﻟﺎﻝ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺤﻘﺎﻳﻖ ﺑﺮﺗﺮ ﻭﺭﺳﻴﺪ&#= 65253; ﺑﻤﻌﺮﻓﺖ ﺟﺪﻳ&#= 65194; ﺑﺮﺗﺮ ﻣﺤﺎﻝ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﺯﻳﺮﺍ ﻫﺮ= ﺍﺳﺘﺪﻟﺎﻝ ﺩﻭ ﺃﺻﻞ ﻋﻤﺪﻩ = ﺩﺍﺭﺩ.ﻳﮑﻰ ﺩﺭ ﻋﻤﻞ ﻭ ﭘﺮﻭ= ﺳﻪ ﻭ ﺟﺮﻳﺎﻥ ﺗﺤﻮ&= #65245; ﺩﺭ ﻓﮑﺮ،ﻭ ﺩﻳ&#= 64405;ﺮﻯ ﻧﺘﻴﺠﻪ ﺣﺎﺻﻞ &= #65165;ﺯ ﺍﻳﻦ ﭘﺮﻭﺳﻪ،= 5261; ﺟﺮﻳﺎﻥ ﻋﻤﻠﻰ &= #65235;ﮑﺮ ﺍﺳﺖ.ﻭﻣﺎ ﺩﺭ ﻋ= ﻤﻞ ﺗﻔﮑﺮ ﺧﻮﺩ،ﺗ= 5198;ﮐﻴﺐ ﻣﻌﻴّﻨﻰ ﺍﺯ ﺩ&#= 65165;ﺩﻩ ﻫﺎﻯ ﺧﺎﺭﺟﻰ ﺭ&= #65203;ﻴﺪﻩ ﺗﺎﺯﻩ ﻣﻴﻨﻤﺎ&#= 65163;ﻴﻢ.ﻭ ﻋﻤﻞ ﺳﺎﺧﺘﻤﺎ&#= 65253; ﻭ ﭘﻴﺸﺮﻓﺖ ﻭ ﺗ= ﺪﺍﻋﻰ ﻓﮑﺮﻯ ﺍﺯ ﺁﻧﻬ&= #65166; ﻣﻴﺴﺎﺯﻳﻢ.ﻭ ﺍ&= #65251;ﺎ ﻧﺘﻴﺠﻪ ﺣﺎﺻﻞ&#= 1548;ﺩﺭﻙ ﺭﺍﺑﻄﻪ ﺟﺪﻳﺪ&#= 65263; ﺑﺎﺷﺪ، ﮐﻪ ﺩﺍ&#= 65191;ﻞ ﺍﻳﻦ ﻭﺣﺪﺕ ﺗﺮ&= #64400;ﻴﺒﻰ،ﺫﻫﻦ ﻣﺎ ﭘﻴﺪﺍ ﻣﻴﮑ&= #65256;ﺪ.ﺍﻳﻦ ﺗﺮﮐﻴﺐ ﺑﺪﻭﻥ &= #65193;ﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﻣ&= #64401;ﺎﻧﻴﺰﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻭ ﺗﺄثیر ﺍﻟﻬﺎʌ= 51;ﻰ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺩﺭ ﻣﺎ ﻣﻴﺒﺎﺷ&= #65194;. ﺯﻳﺮﺍ ﻣﻌﺘﻘﺪ&#= 65249; ﮐﻪ ﺗﻤﺎﻡ ﺣﺮﮐ&= #65166;ﺕ ﻭﺗﻐﻴﻴﺮﺍﺕ ﺩ&#= 65197; ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﻭ&= #65193;ﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭ ﺭﻭ= ﺍﻥ ﻣﺎ ﻋﻤﻠﺎ ﺑﻮﺳ&= #65268;ﻠﻪ ﺍﺭﻭﺍﺡ ﻭﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﺍﺳﺘﺪﻟﺎﻝ ﻣﺎﺩﻯ ﺍﻳﻦ ﺃﻣ&= #65198; ﻫﺴﺖ.ﻭ ﺳﺨﺖ ﺍﺳ= ﺖ ﺑﺎﻭﺭ ﮐﺮﺩن ﻨ&#= 65236;س ﺁﻟﻮﺩﻩ ﻭﺧﻮﺩ&#= 65203;ﺮ ﻭﺧﻮﺩ ﺑﺰﺭﮒ ﺑ&= #65268;ﻨﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺮ= ﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻋ&= #65252;ﻞ ﺑﺮﺍﺣﺘﻰ ﺑﺎﻳ&#= 65254; ﻋﺎﻣﻞ ﺍﻟﻬﻰ،= 5193;ﺭ ﺗﺪﺑﻴﺮ ﻫﻤﻪ ﺍ&= #65251;ﻮﺭ ﻫﺴﺘﻴﻮﺩﺭ ﺭؤ= 5267;ﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺷﻬﻮ&= #65193;ﻫﺎﻯ ﻋﻘﻠﻰ ﺍﻟﻬﺎﻣ&#= 65264;، ﺑﺨﻮﺑﻰ ﻭﺭﺍﺣ&#= 65176;ﻰ ﺳﺎﻟﻚ ﺷﺎﻫﺪ ﺭ&= #65165; ﺑﺎﻭﺭ ﻣﻴﺪﻫﺪ.&= #64400;ﻪ ﻫﻤﻪ ﺑﺎﻭﺭﻫﺎ &= #65255;ﺘﻴﺠﻪ ﮔﻔت ﻮﺷﻨﻮﺩ ﻧ&#= 65268;ﺴﺖ،ﺑﻠکه ﺪﺭ ﺩﻳﺪن ﻮﺷﻬ&#= 65262;ﺩ ﺍﺳﺖ،ﮐﻪ ﺑﺎﻭ= 5197;ﻯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﭼ&= #65262;ﻥ ﺗﺠﺮﺑﻪ ﻣﺎﺩﻯ &= #65261; ﺭؤﻳﺎﻯ ﺷﻬﻮﺩ= 5263;،ﻳﻌﻨﻰﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ ﺩﺭﻫ&#= 65198;ﮐﺎﺭﻯﺑﺨﺼﻮʌ= 09; ﺩﺭﺳﻠﻮﻙ ﻭ ﺩﺭ = ﻋﻘﺎﻳﺪ ﺍﻟﻬﻰ ﮐﺎﻓﻰ ﻧ&= #65268;ﺴﺖ.ﺑﻠﮑﻪ ﺩﺭ ﻋﻴﻦ ﺍﻟﻴﻘ&= #65268;ﻦ،ﺑﭽﺸﻢ ﺩﻝ ﺩﺭ ﺳﻠﻮﻙ ﻭ= ﺩﻳﺪﻥ،ﺍﻳﻤﺎ= 5253; ﻭ ﻳﻘﻴﻦ ﭘﻴﺪﺍ = ﻣﻴﺸﻮﺩ.ﻭ ﻳﻘﻴﻦ،ﻫﻤﺎﻥ = 5267;ﮕﻴﻦ ﻓﺎﺭﺳﻰ ﺩﺭﻯ ﻗ&= #65262;ﻡ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ ﻭﻓﺮﻫﻨگی ﻘﺮA= 267;ﺶ ﻭ ﻣﺤﻤﺪ ﻭﻗﺮﺁ&= #65253; ﺍﺳﺖ،ﮐﻪ ﻳﮕﺎ= 5255;ﻪ ﺷﺪﻥ ﺑﺎ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺷ&= #65260;ﻮﺩﻯ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﻳﮕﺎﻧﻪ ﺷﺪﻥ ﺑ&= #65166; ﺁﻧﻬﺎ،ﻳﻘﻴﻨA= 264; ﺗﺮﻳﻦ ﺑﺮﺍﻯ ﺍ&= #65251;ﻮﺭ ﻣﺮﺍﺗﺐ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﻣﻴﮕﺮﺩﺩ.ﮔ&= #65198;ﭼﻪ ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﮐ&= #65258; ﻧﻬﺎﻳﺖ ﺍﻳﻤﺎ&#= 65253; ﻭ ﺑﺎﻭﺭﻯ ﻭ ﻳﻘ= ﻴﻦ ﺍﺳﺖ.ﻳﮕﺎﻧﻪ ﺷ&= #65194;ﻥ ﻭﮐﺴﺐ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺁ&= #65191;ﺮﻳﻦ ﺷﻬﻮﺩ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺩﺭﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﺑﺎﻳﻘﻴﻦ ﺑﺪﻭ&#= 65253; ﺗﺮﺩﻳﺪ ﺍﺯ ﺍﺣ&= #65262;ﺍﻝ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ&= #65175;ﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﻣﻴ&= #65170;ﺎﺷﺪ ﮐﻪ ﮐﺎﻣﻞ ﻭﻟﺎ&= #65267;ﺖ ﻣﺴﻴﺢ ﺑﺎ ﻧﻮﺭ = ﻣﺼﻄﻔﻮﻯ،ﻭ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65169;ﺎ ﻧﻮﺭ ﻗﺎﺋﻢ ﺗﺎ = ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺮﺳﺪ، &#= 64400;ﻪ ﺑﺎ ﻧﻮﺭ ﺭﺏّ ﺭ&= #65187;ﻤﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻳ&= #65240;ﻴﻨﻰ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ&#= 1548;ﺩﺭﺟﻪ ﻋﻘﻞ ﻭﺍﻳﻤﺎﻥ &= #65165;ﺣﻮﺍﻝ ﻭ ﺗﻤﺪﻥ ﺁﻧﻬﺎ = ﺭﺍﺗﺼﻮﺭ ﮐﻨﻴﻢ.<o:p></o:p> ﺑﺮﺍﻯ &#= 65175;ﺮﮐﻴﺐ ﺩﺭ ﻣﻘﺪﻣﺎﺕ ﺑ&= #65166;ﻳﺪ ﺑﻴﻦ ﺁﻧﻬﺎ ﺑﺮ&= #65191;ﻮﺭﺩ ﻭﺍﺗﺼﺎﻝ = ﺑﺎﺷﺪ.ﻭ ﺍﻃﺮﺍﻑ ﺍﻳﻦ ﺗ&= #65198;ﻣﻴﻨﺎﻝ ﺍﺯ ﻣﻘﺪﻣﺎﺕ ﻧ&= #65240;ﻄﻪ ﻣﺸﺘﺮﮐﻰ ﺑﻴﺎ&#= 65169;ﻴﻢ.ﺍﮔﺮ ﻣﻘﺪﻣﺎﺕ ﺭﺍ ﺑ&= #65268;ﻚ ﻭﺍﺣﺪ ﺩﺭﺁﻭﺭ&#= 65267;ﻢ، ﻣﻴﺘﻮﺍﻥ ﺑﺎﻳ&#= 65254; ﻧﺘﻴﺠﻪ ﺭﺳﻴﺪ.&= #65261;ﺑﺎ ﺍﻭﻟﻴﻦ ﺁﺯﻣﺎ&#= 65267;ﺶ،ﻣﻘﺪﻣﺎﺕ ﺩﺭ ﺁﻏﺎﺯ ﺗﺮﮐ&= #65268;ﺐ ﻭﺳﺎﺧﺘﻤﺎﻥ ﻣ&#= 65268;ﺸﻮﺩ. ﺳﭙس ﺍﺯ ﻃﺮﻳﻖ &= #65153;ﺯﻣﺎﻳﺶ ﮐﺸﻒ ﺭﺍﺑﻄﻪ ﺟ&= #65194;ﻳﺪ ﻣﻴﮑﻨﻴﻢ ﻭﺍﻳ&#= 65254; ﺣﺪس ﺧﻮﺩ ﻧﺘﻴ&#= 1580;ه اﻯ ﺍﺳﺖ.ﺍﻣﺎ ﺩ&= #65197; ﻣﻮﺭﺩ ﺳﺎﻟﮑﺎ&#= 65253; ﻭ ﮐﺎﻣﻠﺎﻥ،ﻭ= 5187;ﺘﻰ ﻧﺪﺍﻧﺴﺘﻪ ﺩﺭ &= #65165;ﻓﺮﺍﺩ ﻏﻴﺮ ﺳﺎﻟﻚ،ﺍ= 5267;ﻦ ﻧﺘﻴﺠﻪ ﮔﻴﺮﻯ &= #65251;ﻨﻄﺒﻖ ﺑﺎ ﺍﻟﻬﺎﻡ ﺭﺳ&= #65268;ﺪﻩ ﺍﺳﺖ،ﺍﮔﺮ ﮐﻪ &#= 65155;ﻣﺮ ﺟﺪﻳﺪﻯ ﺑﺎﺷﺪ.&= #65261;ﮐﺴﺎﻧﻰ ﮐﻪ ﺗﻨﻬﺎ ﺑﻤﻘ&= #65194;ﻣﺎﺕ ﺫﻫﻨﻰ ﻭﻣﺎﺩﻯ &= #65191;ﻮﺩ ﺗﻄﺒﻴﻖ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﺃﻣﺮ ﺟﺪﻳﺪﻯ ﺩﺭ ﺑﺮ = ﻧﺪﺍﺭﺩ.ﻣﺎﻧﻨ&#= 65194; ﺁﺯﻣﺎﻳﺶ سه ﺘ= 5166;ﺭ،ﮐﻪ ﻳﻚ ﻧﻔﺨﻪ ﺑﺰﻧ&= #65256;ﺪ. ﮐﻪ ﺍﻭﻝ ﺑﺎ ﺩﻭ= ﻡ،ﻭ ﺍﻭﻝ ﺗﺎ ﺳﻮﻡ،&#= 65259;ﻤﻴﺸﻪ ﻳﮑﺴﺎﻥ ﻣﻰ ﺑﻴ&= #65256;ﻴﻢ. ﺑﻨﻈﺮﻫﻴﻮﻡ ﻭ &= #65169;ﺮﺍﺩﻟﻰ ﺗﻤﺎﻡ ﺍﻧﻮﺍﻉ &= #65165;ﺳﺘﺪﻟﺎﻟﻬﺎA= 263; ﻋﻘﻠﻰ ﺑﺮﻣﻘﺎ&#= 65267;ﺴﻪ ﻭﻣﻘﺎﺭﻧﻪ ﺍﻋ&#= 65176;ﻤﺎﺩ ﻧﺪﺍﺭﻧﺪ،ﺗﺎ = 5203;ﭙس ﮐﺸﻒ ﺭﺍﺑﻄﻪ ﺑ&= #65208;ﻮﺩ.ﺍﮔﺮﭼﻨﻴ= 5254; ﻣﻘﺎﺭﻧﻬﺎﻯ ﺑ&#= 65208;ﻮﺩ،ﻣﻌﺮﻓﺖ ﺟﺪﻳﺪﻯ ﺑﻬﻤﺮ&#= 65165;ﻩ ﻧﺪﺍﺭﺩ.ﻭ ﺍﻳﻦ = ﺳﻤﭙﺎﺗﻰ ﺍﺳﺖ ﮐﻪ ﻫﻢ ﮔﻮ= ﻳﻨﺪﻩ ﺩﻟﻴﻞ،ﻭ ﻫﻢ ﺷ&#= 65256;ﻮﻧﺪﻩ ﺁﻥ،ﺑﺎ ﺁﻥ ﻣﻘ&#= 65166;ﻳﺴﻪ ﻣﻴﮑﻨﺪ.ﻭﻣﺎ ﺍ&= #65199; ﻋﻤﻠﻴّﺎﺕ ﻭﻣ= 4401;ﺎﻧﻴﺰﻡ ﺫﻫﻦ، ﭼﻪ ﺭﺳﺪ &= #65169;ﻤﮑﺎﻧﻴﺰﻡ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺧﺒﺮﻯ ﻧﺪﺍﺭﻳ&#= 65250;.ﺣﺘﻰ ﺍﮔﺮ ﻓﺮﺿﺎ ﻣﻘ&= #65166;ﺭﻧﻪ ﺑﺎﺷﺪ،ﮐﻪ ﺍﻧ= 5176;ﺨﺎﺑﻰ ﺷﺪﻩ ﺍﺳﺖ.ﻭﻟﻰ = ﺍﺷﻴاء ﺑﺮﻣﺎ ﺭﻭﺍﺑﻂ &= #65153;ﻧﻬﺎ،ﺩﺭ ﺑﺮﺍﺑﺮ ﺣﻮﺍس &#= 65197;ﺍ ﺍﺩﺭﺍﻙ ﻣﻴﺪﺍ&#= 65255;ﻴﻢ ﻭ ﻧﻪ ﺍﺳﺘﺪﻟﺎ&= #65245; ﻋﻘﻠﻰ. ﺑﻠﮑﻪ ﺍ= ﺳﺘﺪﻟﺎﻝ ﺑﺎ ﻋﻘﻞ ﺟﺰﺋﻰ&= #1548;ﻳﺎ ﻫﻤﺎﻥ ﮐﺸﺶ ﺭﻭ&= #65165;ﻧﻰ ﻭ ﺳﻤﭙﺎﺗﻰ ﺍﺳ&= #65174;.ﻭ ﺍﮔﺮ ﻫﺮ ﺍﺳﺘﺪ&= #65247;ﺎﻝ ﺑﺮﺍﺳﺎس ﺣﺪس = 5165;ﺯ ﺭﻭﺍﺑﻂ &#= 65183;ﺪﻳﺪ ﺑﻴﻦ ﺍﺷﻴاء ﺍ= 5227;ﺘﻤﺎﺩ ﮐﻨﻴﻢ،ﺍﮔﺮ ﮐ= 5258; ﻗﺒﻠﺎ ﺁﻧﻬﺎ ﺭ&= #65165; ﻧﺸﻨﺎﺧﺘﻪ ﺑﺎ&#= 65207;ﻴﻢ،ﻭ ﺣﻮﺍس ﺑﺎ ﺁﻥ ﺭ&= #65261;ﺍﺑﻂ ﺁﺷﻨﺎ ﻧﺒﺎﺷﺪ&#= 1548; ﻭﺟﺰﺋﻰ ﺍﺯ ﺍﺣ&= #65204;ﺎس ﻣﺎ ﻧﺒﻮﺩﻩ ﺑﺎ&= #65207;ﺪ،ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﭼﻨﻴﻦ ﺍﺳ&= #65176;ﺪﻟﺎلی ﺒﺎﺷﺪ،ﻣﺤﺎﻝ = 5165;ﺳﺖ ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ = ﺍﺣﺴﺎﺳﻬﺎ ﻭﺍﻓﮑﺎﺭ، ﮐﻪ &#= 65153;ثاﺭی اﻧﻌﮑﺎﺳﻰ ﺍﺯ &#= 65165;ﺣﺴﺎس ﺑﺎﺷﺪ،ﻣﺤﺪﻭA= 193; ﻣﻴﮑﻨﻴﻢ .<o:p></o:p> = 5259;ﺮ ﻧﻈﺮیه اﻯ ﺩﺭ = 5169;ﺎﺭﻩ ﻋﻘﻞ ﮐﺎﻓﻰ ﺍﺳ&= #65174;،ﻳﻘﻴﻦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴ&#= 65250; ﻣﮕﺮ ﺑﺮﺧﻠﺎﻑ &= #65267;ﻘﻴﻦ ﻣﺎ، ﺗﻔﺴﻴﺮ ﻭ &= #65165;ﺳﺘﺪﻟﺎﻝ ﻗﺎﻧﻊ ﮐﻨﻨﺪه اﻯ،ﺍﺯ ﻭﺣﺪﺕ = 5165;ﻳﻦ ﻋﻘﻞ ﺗﻤﺎﺳﻬﺎ&#= 65263; ﺁﻥ ﭘﻴﺪﺍ ﮐﻨﻴ&= #65250; . ﻭﺣﺘﻰ ﺍﮔﺮ ﺑﺎ= ;ﻳﻦ ﻭﺣﺪﺕ ﻋﻘﻞ ﻧﻴ&= #65200; ﻧﺘﻮﺍﻧﻴﻢ ﺑﺮ&#= 65203;ﻴﻢ، ﻳﻌﻨﻰ ﺍﺭﺗﺒﺎ&#= 65217; ﺍﻓﻘﻰ ﻭ ﻋﻤﻮﺩ&= #65263; ﻋﺎﻟﻰ ﺗﺮ،ﻋﻘ= 5246; ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﺗ&= #65262;ﺟّﻪ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﺭ= ﻭﺍﺑﻂ ﺍﻓﻘﻰ ﻧﺘﻴﺠﻪ &= #65175;ﻌﺎﻟﻰ ﻭ ﺷﻨﺎﺧﺖ ﺑﻬﺘ&= #65198; ﻭﻭﺍﻟﺎﺗﺮ ﻧﻴ&#= 65204;ﺖ.ﮐﻪ ﺩﺭ ﺭﻭﺍﺑﻂ ﻋﻤ&= #65262;ﺩﻯ،ﺑﺮﺣﺴﺐ ﻫﺪﻓﻬﺎﻯ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺑﺨﺼﻮﺹ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺩﺍﺭﻳﻢ.&= #65261; ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ &= #64400;ﻪ ﺩﺭ ﻋﺎﻟﻢ ﻓﮑﺮ&= #1548;ﻭﺟﻮﺩ ﻣﺸﺎﺑﻪ ﻭ ﺍﻓﻘ&= #65264; ﮐﻨﺎﺭ ﻫﻢ ﻧﻴﺴ&= #65176;ﻨﺪ. ﺑﻠﮑﻪ ﭘﺸت گرA= 193;ﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﻳﻌ&#= 65256;ﻰ ﺩﺭﻫﺴﺘﻰ ﺩﻭﭼ&#= 65268;ﺰ ﻣثل هم ﻧﻴﺴﺘʌ= 56;ﺪ،ﮐﻪ ﻫﺮ ﺩﻭ ﺩﺭﻳﻚ ﺳ= ﻄﺢ ﺑﺎﺷﻨﺪ.ﭼﻪ ﺩﺭ = ﻋﻮﺍﻟﻢ ﻣﺎﺩﻯ،ﻭﭼﻪ ﺩ= 5197;ﻋﻮﺍﻟﻢ ﻓﮑﺮﻯ ﻭ ᥷= 7;ﻭﺍﻧﻰ ﻭﻏﻴﺒﻰ ﻧﻴﺎﻣ&#= 65194;ﻩ ﻭﻟﻰﻣﻮﺟﻮﺩﺍ= 5173; ﻣﻨﺘﻈﺮ ﺗﮑﺎﻣ&#= 65246; ﻋﻤﻮﺩﻯ ﻫﻤﻪ ﭘ&= #65208;ﺘﮕﺮﺩﻥ ﻫﺴﺘﻨﺪ.ﺍﻳﻨﮑ&#= 65258; ﻣﺎ ﻣﺠﻤﻮعه اA= 263; ﺭﺍ ﺍﺯ ﻳﻚ ﻧﻮﻉ= ،ﻭﻳﺎ ﻳﻚ ﻓﺼﻞ ﻧﻮﻋﻰ = ﻣﻴﺪﺍﻧﻴﻢ،ﺗA= 256;ﻬﺎ ﺑﺮﺍﻯ ﺍﻣﮑﺎﻥ &= #65175;ﺼﻮﺭ ﺫﻫﻦ ﺍﺳﺖ.ﻭﺍﻟ&= #1617;ﺎ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﭘ&= #65208;ﺖ ﮔﺮﺩﻥ، ﺍﺯ ﻟﺤ&#= 65166;ﻅ ﺭﻭﺣﻰ ﻭ ﻳﺎﺑﺤ&= #65238; ﺍﺯ ﻟﺤﺎﻅ ﻣﻔﺎ&= #65259;ﻴﻢ ﺍﻟﻬﻰ،ﺗﺠﺴّʌ= 50; ﺻﻔﺎﺕ،ﺗﺤﻘﻴ= ﻘﺎﺕ ﺑﺮﺗﺮﻯ ﻫﺴﺘﻨ&#= 65194;.ﻫﻤﻪ ﺑﺎﻳﺪ ﻳﮑﺎﻳﻚ &= #64344;ﻠّﻪ ﻫﺎﻯ ﻧﺮﺩﺑﺎﻥ &= #65175;ﮑﺎﻣﻞ ﺭﺍ ﺍﺯ ﺃﺯﻝ ﺗﺎ= ﺃﺑﺪ ﻃﻰ ﮐﻨﻨﺪ. ﮔﺮﭼ= ﻪ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﻭﻟﺎﻳﺘﻬﺎʌ= 63; ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ، ﺑﺎ ﺑﻮﺩﻥ ﻣﺮﺑ&= #1617;ﻰ ﺍﻟﻬﻰ ﺭﻩ ﺭﻓﺘ&= #65258;،ﻭ ﺁﺷﻨﺎ ﺑﭙﻠّﻪ &#= 65259;ﺎ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺷﺮ= ﺍﻳﻂ ﻭﻟﻮﺍﺯم هر ﭘA= 248;ّﻪ،ﻭﻧﻴﺰ ﺩﺭ ﺑﻮﺩﻥ ﻋﺸﻖ = ﺩﺭﺧﻮﺍﺳﺖ ﺻﺒﻮﺭﺍﻧﻪ ﻭ ﺍ&= #65211;ﺮﺍﺭ ﺁﻣﻴﺰ ﺳﺎﻟﻚ،= 5169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻠﻘﺎ&#= 65263; ﺍﻟﻬﻰ ﻳﺎ ﺗﺠﻠ&= #1617;ﻰ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻭ ﺑﺎ ﺑﻮﺩﻥ ﻣﺸ= ﻴّﺖ ﻭﺭﺿﺎﻳﺖ ﻭﮐﻤ&#= 64401;ﻬﺎﻯ ﺍﻟﻬﻰ ﻭﻣﺪﺑّ= 5198;ﺍن اﻟﻬﻰ.ﺁﻧﮕﺎه = 5204;ﺎﻟﻚ ﺩﻭﺳﻪ ﭘﻠّﻪ ﺭ&#= 65165; ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺑﺎﻫﻢ ﻗﺪﻡ ﺑﺮ&= #65193;ﺍﺭﺩ،ﻭ ﺑﺎﻟﺎ ﺑﺮﻭﺩ ﮐ&= #65258; ﺑﻬﺘﺮﺍﺳﺖ ﺑﮕ&#= 65262;ﺋﻴﻢ،ﺗﻮﻗﻒ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻥ&= #1548;ﺑﺮﺍﻯ ﻫﺮ ﭘﻠّﻪ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺩﺭ ﺳﺎﻟﻚ،ﺳﺮ= 5267;ﻌﺘﺮ ﺍﻧﺠﺎﻡ ﻣﻴﮕﻴ&#= 65198;ﺩ.ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻮ&= #65247;ﺪ ﻓﻌﻠﻰ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ </spa= n>ﺳﻮﺍﺑﻖ ﺗﮑʋ= 66;ﻣﻠﻰ ﻣﻘﺪﻣﺎﺗﻰ ﺭﺍ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ،ﺁﻧﮕﺎA= 257; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺍ&#= 65263; ﺭﺍ ﺩﺍﺭﺩ،ﮐﻪ &#= 65251;ﻴﺘﻮﺍﻧﺪ ﺳﺮﻋﺖ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ. ﮔﺮﭼﻪ ﺑﺎﺯ ﻣﺤ&= #65194;ﻭﺩ ﺍﺳﺖ ﻣثلا ﺳﺎA= 247;ﻚ ﻭﻟﺎﻳﺖ ﺷﺸﻢ ﻣ&= #65188;ﻤﺪﻯ،ﺍﮔﺮ ﺗﻮﻟﺪﺍﺕ ﺑﻴﺸ&#= 65176;ﺮﺧﻮﺩ،ﺑﺎ ﭘﻨﺞ ﺍﻭﻟﻰ ﺍﻟ&= #65228;ﺰﻡ ﻭ ﻭﻟﺎﻳﺘﻬﺎﻯ &= #65153;ﻧﻬﺎ،ﺑﻨﻬﺎʌ= 67;ﺖ ﮐﻤﺎﻟﺎﺕ ﺷﻬﻮ&#= 65193;ﻯ ﻣﺮﺑﻮﻃﻪ ﺭﺳﻴ&#= 65194;ﻩ ﺑﺎﺷﺪ،ﺩﺭ ﮊﻧ= 5176;ﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺍﻳ&= #65256;ﻚ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ = ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ ﻭ ﺁﻣﺎ&= #65193;ﻩ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺑﺎ&= #65199; ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;،ﺑﺎﻳﺪ ﺁﻥ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﺭﺍ ﺗﺰﮐﻴﻪ ﻭ ﮔ= ﺮﺩﮔﻴﺮﻯ ﻧﻤﺎﻳﺪ.ﻭﻳﮑﺎ&#= 65267;ﻚ ﻋﺒﻮﺭ ﺑﺮﺍﻯ ﺑ&= #65166;ﺭ ﺩﻭﻡ ﻣﻴﻨﻤﺎﻳ&#= 65194; ﺁﻧﮕﺎﻩ ﺑﺮﺍﻯ &= #65267;ﻚ ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺗﺮﻗﻰ ﮐﻨﺪ. ﻳﻌ= ﻨﻰ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ&#= 1548;ﺩﺭ ﭘﻨﺞ ﺗﻮﻟﺪ ﻗﺒ&= #65248;ﻰ ﻣﻘﺎﻡ ﭘﻴﺎﻣﺒ&#= 65198;ﻯ </spa= n>ﺁﻥ ﻭﻟﺎﻳﺘʌ= 60;ﺎﻯ ﭘﻴﺸﻴﻦ ﺭﺍ ﺩﺍ&= #65207;ﺘﻪ،ﮐﻪ ﭘﺶ ﺍﺯ ﺗﺨﻠﻴﻪ = ﻭﺗﺰﮐﻴﻪ ﻣﺸﮑﻠﺎﺗﻰ ﮐﻪ &= #65193;ﺭ ﺩﻭﺭﻩ ﻃﻔﻮﻟﻴ&#= 1617;ﺖ ﻭﺣﻴﻮﺍﻧﻰ ﭘﻴ&#= 65194;ﺍ ﮐﺮﺩﻩ،ﺁﻧﻬﺎ = 5197;ﺍ ﺳﺮﻳﻌﺘﺮ ﺗﺰﮐ&#= 65268;ﻪ ﻣﻴﮑﻨﺪ.ﻭﺑﺮﺍ&#= 65263; ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻭﺑﺎ ﻣﺮﮒ ﻗﺒﻞ = ﺍﺯ ﻣﺮﮒ،ﻭ ﭘس ﺍﺯ &#= 65175;ﺄﻣﻴﻦ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ&#= 1548;ﻣﺮﺣﻠﻪ ﺟﺪﻳﺪ ﺗﺎ ﺣﺪّ &= #64400;ﻔﺎﻳت اﺯ ﺗﺰﮐﻴﻪ،ﺑA= 198;ﺣﺴﺐ ﻧﻈﺮ ﻭﺩﺍﻭﺭﻯ &= #65165;ﻟﻬﻰ، ﺁﻧﮕﺎه ﺮﻭح اA= 247;ﻘﺪس ﻗﺎﺋﻢ ﻗﻴﺎﻣﺖ &= #64404;ﻮﻧﻪ ﻣﻴﺮﺳﺪ.ﻭﻟﻰ ﺍ&= #64404;ﺮ ﭘس ﺍﺯ ﺍﻳﻦ ﺗﻮ&= #65247;ﺪ ﺩﻭﻡ،ﮐﻪ ﺑﻌث= 78; ﻭ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﭼﻨﻴﻦ ﮐﺎﻣﻠﻰ &= #65169;ﺎﺷﺪ، ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺁﻧﮕﺎﻩ ﺷﻬﻮﺩ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﻫﻔﺘﻢ &= #65197;ﺍ ﺩﺍﺭﺩ.ﮐﻪ ﻭﻇﻴ&= #65236;ﻪ ﺍﻟﻬﻰ ﺍﻓﺮﺍﺩ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻧﻴﺴﺖ.ﻭ&= #65247;ﻰ ﺷﺎﻳﺴﺘﮕﺎﻥ ﺑ&#= 65198;ﺍﻯ ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮ&#= 65165;ﻥ،ﻭﺣﺘﻰ ﺑﺮﺍﻯ ﮐﺴﺐ ﻓﺼ&= #65246; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; </spa= n>ﺑﺎﻟﺎﺗﺮﻯ،= ;ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ،= 5153;ﻧﮕﺎﻩ ﺷﻬﻮﺩ ﻋﺮﺵ ﻭﺗ&= #65262;ﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺍﺭﺩ.ﮐﻪ ﺍﮔﺮ ﻫﺮﮔﻮﻧﻪ &= #65191;ﺪﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ&#= 1548;ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺁﺯﺍ&#= 65193; ﺑﻮﺩﻩ، ﺑﮑﻨﺪ &#= 65267;ﺎ ﭼﮕﻮﻧﻪ ﺍﻧﺠﺎ&#= 65249; ﺑﺪﻫﺪ،ﮐﻪ ﺗﻔ= 5262;ﻳﺾ ﺍﻟﻬﻰ ﻭﺩﺳﺖ ﻭ&= #65199;ﺑﺎﻥ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺭ&#= 65165; ﺩﺍﺭﺩ، ﺁﻧﮕﺎ= 5257; ﭘﺎﺩﺍﺵ ﺍﺿﺎﻓ&#= 65264; ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65191;ﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻭﻧﻪ ﺷﻬ&= #65262;ﺩ ﺑﺎﻟﺎﺗﺮ ﮔﺮﺩ&#= 65193;. ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65153;ﺧﺮﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65193;ﺭ۵۵ ﻗﺮ= 606; ﺪﻳﮕﺮ، ﮐﻪ ﺑﺠﺎﻯ ﺷﻬﻮ&= #65193; ﻧﻮﺭ ﻗﺎﺋﻢ،ﺑ= 5166; ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺧﻮﺩ،ﺑﻨﻮﺭ ﺭ= 5167;ّ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65194;. ﻭ ﺧﻮﺩ ﺩﺭ ﺑﺎﺯ= ﮔﺸﺖ ﺑﺨﻠﻖ،ﺗﺠﺴّʌ= 50; ﺍﻧﺴﺎﻥ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﻟﺬ= ﺍ ﻣﻬﺪﻯ ﺭﺍ ﻗﺎﺋ&= #65250; ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65251;ﻴﮕﻮﻳﻨﺪ.ﮐﻪ ﺩﻧﻴﺎی ﺪﺭﻭن= 40; ﻮﺭﻭﺣﻰ ﺳﺎﻟﮑﺎﻥ</sp= an> ʋ= 91;ﻮﺩﺭﺍ ﻧﻮﺳﺎﺯﻯ ﭘس ا= 5199; ﺧﺮﺍﺑﻰ ﻣﻴﮑﻨ&#= 65194;.ﻭﻧﻪ ﺟﻬﺎﻥ ﻣﺎﺩی ﻮ&#= 65183;ﺎﻣﻌﻪ ﺭﺍ.ﮔﺮﭼﻪ ﻫﺮ ﮐ= ﺎﻣﻞ ﻣﺤﻤﺪﻯ ﺍﻣﺮﻭ&#= 65199;ﻩ ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯ&= #65251;ﻴﮕﺮﺩﺩ،ﺑﺮʋ= 65;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;، ﻣﻘﺎﻡ ﻗﺎﺋﻢ ﺭ&= #65165; ﺩﺍﺭﺩ.ﮐﻪ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭبّ اʌ= 47;ﻨﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65193; ﮐﻪ ﺿﻤﻨﺎ ﻣﻘﺎ&= #65249; ﺣﺴﻴﻨﻰ ﺍﺯ ﭘﻨ&= #65182; ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺍ= ﺩﺍﺭﺩ.ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ۳۱۳ ﻭﻟی اﻟﻬﻰ ﻫ᥽= 2;ﻴﺸﻪ ﺯﻧﺪﻩ ﺩﺭﺟﻬﺎ&#= 65253; ﻫﺴﺘﻨﺪ.ﻭﻟﻰ ﺗ&= #65256;ﻬﺎ ﻫﻤﻴﺸﻪ ﻳﮑﻰ ﺍ&= #65199; ﺁﻧﻬﺎ ﺑﺮﮔﺰﻳ&#= 65194;ﻩ ﺧﺪﺍﻭﻧﺪ،ﺑﺮA= 165;ﻯ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﻋ&= #65212;ﺮ ﺧﻮﺩ،ﺑﺮﺍﻯ ﺗ= 5252;ﺎﻡ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261;ﻧﻪ ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﺧ&= #65248;ﻖ،ﮐﻪ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺣ&= #65204;ﻨﻰ ﻧﻴﺰ ﻣﺮﮒ ﻭﻏﻴ&= #65170;ﺖ ﮐﺒﺮﺍ ﺩﺍﺭﺩ.ﻭ&= #65183;ﺎﻧﺸﻴﻦ ﺍﻭ ﻏﻴﺒﺖ ﺻﻐﺮ&= #65165; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261; ﺍﻳﻦ ﻏﻴﺒﺖ ﻧﺎ&= #64344;ﻴﺪﺍﺋﻰ ﺳﺤﺮﺁﻣﻴﺰ ﺑﺮ&#= 65165;ﻯ ﻣﺮﺩﻡ ﻧﻴﺴﺖ ﮔ&= #65262;ﺋﻰ ﻭﺟﻮﺩﻯ ﻧﺎﭘﻴ&#= 65194;ﺍ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﮑﺎﻥ ﺷﺎﻫ&#= 65194; ﺷﻬﻮﺩ ﺩﻭﻡ ﺣﺴ&= #65256;ﻰ ﺩﺭ ﺭؤﻳﺎ ﻣﺸﻬ&#= 65262;ﺩ ﺍﺳﺖ.ﮐﻪ ﺑﺎﺯ ﺑ= ﺎ ﺗﻮﺳّﻞ ﺍﻭ ﺷﻬ&#= 65262;ﺩ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﺩ&= #65197; ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ &#= 65211;ﺎﺣﺐ ﺭﺣﻢ ﻭﻟﺎﻳﺘﻬ&#= 65166;ی ﺒﺸﺮﻯ، ﮐﻪ ﺩﺭ &= #65251;ﺴﻴﺤﻴّﺖ ﺷﻬﻮد ﺳﻮﻡ ﻣﺮ&#= 65267;ﻢ ﻭ ﻳﺎ ﻧﺰﺩ ﺯﺭﺩ= ﺷﺖ ﺩﻏﺪﻭ،ﻭﻧﺰﺩ = 5169;ﻮﺩﺍ ﻧﺎﻡ ﺷﻴﻮﺍ ﺩﺍ&= #65197;ﺩ.ﮐﻪ ﺗﻨﻬﺎ ﺷﻬﻮﺩ<sp= an dir=3DLTR> </spa= n>ﺯﻧﺎﻧﻪ ﺳﺎʌ= 47;ﮑﺎﻥ ﻫﻤﻪ ﻭﻟﺎﻳﺘﻬ&#= 65166;ﻯ ﺷﺸﮕﺎﻧﻪ ﺑﺸﺮ&#= 65263; ﻣﻴﺒﺎﺷﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺳﺎﻟﻚ ﺑﺸﻬﻮﺩ &= #64380;ﻬﺎﺭﻡ ﻣﺮﺗﻀﻮﻯ ﻣﻴﺮ&#= 65203;ﺪ.ﮐﻪ ﻣﻮﺭﺩ ﺍﺭﺗﻀﺎ&#= 65263; ﻭ ﭘﺬﻳﺮﺵ ﺍﻟﻬ&= #65264; ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭ ﺷﺎﻫﺪ ﻣﺮﺗﻀﻮ&#= 65263; ﺑﻄﺮﻳﻘﺖ ﻣﺤﻤ&#= 65194;ﻯ، ﺍﻭﻟﻴﻦ ﻋﻠﺎﻣ&#= 65174; ﻧﺠﺎﺕ ﺭﻭﺡ ﺳﺎ&= #65247;ﻚ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﺁﺧﺮ ﻋﻤﺮ ﺧ= ﻮﺩ. ﮐﻪ ﻣﺪﺍﻡ ﺑﺎﻳ&= #65194;ﺗﺰﮐﻴﻪ ﻧﻔس ﻭﺗﻮﺳّﻠA= 166;ﺕ ﻋﺒﺎﺩﻯ ﺑﻨﻤﺎ&#= 65267;ﺪ.ﻭﻟﻰ ﺍﮔﺮ ﺳﺎﻟﻚ ﺍﺯ = ﻧﻈﺮ ﺍﻟﻬﻰ ﺷﺎﻳﺴﺘ&#= 65258; ﺭﺳﻴﺪﻥ ﻫﻢ ﺍﮐ&= #65256;ﻮﻧﻰ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65166;ﺷﺪ،ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ،ﺍﺑﺘﺪﺍ ﺑﺸﻬﻮﺩ ﭘﻨﺠم &#= 65252;ﺼﻄﻔﻮﻯ ﻣﻴﺮﺳﺪ. ﮐﻪ ﺗﺪ= ﺑﻴﺮﺍﺕ ﺍﻳﻦ ﻣﻘﺎﻡ ﭘﻨ&= #65184;ﻢ ﺍﻟﻬﻰ،ﺗﻌﻠﻴA= 250; ﻣﺮﺍﺣﻞ ﻣﺮﮒ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ.ﻭ= ﺍﻳﻨﮑﻪ ﺑﻘﻴّﻪ ﻟﻮﺍﺯ= 5249; ﺗﺰﮐﻴﻪ ﺗﺎ ﺣﺪ&= #1617; ﮐﻔﺎﻳﺖ ﺭﺍ ﺳﺎ&= #65247;ﻚ ﺑﻴﺎﺑﺪ.ﺁﻧﮕﺎ&#= 65257; ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮ&#= 65263;،ﺭﻭﺡ ﺳﺎﻟﻚ ﺭﺍ ﮐﺎﻧ&= #65194;ﻳﺪﺍﻯ ﻧﺠﺎﺕ ﻳﺎ ﻫﻤﺎ&= #65253; ﺗﺰﮐﻴﻪ ﺑﻤﻌﻨ&#= 65264; ﺗﺬﮐﻴﻪ ﻳﺎ ﺍﻋ&= #65248;ﺎﻡ ﺷﺎﻳﺴﺘﮕﻰ ﻭ ﺗ&= #64401;ﻤﻴﻞ ﻟﻮﺍﺯﻡ ﺑﺮﺏّ &#= 65197;ﺣﻤﺎﻥ ﻣﻴﮑﻨﺪ،ﮐﻪ ﺭ= 5261;ﺡ ﺳﺎﻟﻚ ﻫﻢ ﺍﮐﻨ&= #65262;ﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ،ﻭ ﻟﻮ ﺑﺨﻠﻖ ﺑﺎﺯ = ﻧﮕﺮﺩﺩ.ﻭﻟﻰ ﺍﮔﺮ ﺑﺨﻠﻖ ﺑﺎ&= #65199;ﮔﺸﺖ،ﺑﺎ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺍﺳﺖ.ﻭ = ﺧﺪﻣﺎﺕ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﮐﺸﻒ ﺫﺧﻴﺮﻩ ﺁ&= #65191;ﺮﺕ ﺑﻴﺸﺘﺮ،ﺍﺯ ﮐ= 5204;ﺐ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺑﻴﺸﺘﺮ ﺑﺮﺍﻯ &= #65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﻭﻣﺪﺍﻡ ﺍﻳﻦ ﺑﺎﺯﮔﺸﺘ&#= 64405;ﺎﻥ ﺑﺨﻠﻖ ﺩﺍﺭﺍﻯ &= #65207;ﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻓﺮﺍﻭﺍ&#= 65253; ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ &= #65255;ﺎﺏ ﺑﺸﮑﻞ ﻭﺣﻰ ﮐﻪ = ﺑﭙﻴﺎﻣﺒﺮ ﻧﻴﺰ ﺍﺯ ﺭﺍه ﻤ&= #65268;ﺮﺳﻨﺪ.ﮐﻪ ﺍﮔﺮ ﻣﺼﻠﺤﺖ ﺍ&= #65247;ﻬﻰ ﺑﺎﺷﺪ،ﺑﺮﺍﻯ = 5191;ﻮﺩ ﮐﺎﻣﻞ ﻭﻣﺸﮑﻠ&#= 65166;ت ﭽﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;، ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺍﺳ= ﺮﺍﺭ ﻫﺴﺘﻰ ﻭ ﺻﻨﺎﻳ&= #65226; ﻭ ﺍﺧﺘﺮﺍﻋ&= #65166;ﺕ ﻭ ﻋﻠﻢ ﮐﻪ ﺗﺼﻮ= ﺭ ﮐﻨﻨﺪ ﭘﻴﺎﻣﺒ&#= 65198;ﻯ ﻫﻤﻪ ﻫﻨﺮﻫﺎ ﻭ&= #65259;مه ﺰﺑﺎﻧﻬﺎ ﻭﻫﺮ &= #65197;ﺍﻫﻰ ﺭﺍ ﺑﺪﺍﻧﺪ. ﻣﮕ= ﺮ ﺁﻧﭽﻪ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﺼﻠﺤﺖ ﺑﺪﺍﻧ&#= 65194;،ﮐﻪ ﻣﻔﻴﺪ ﺗﮑﺎﻣﻞ &= #65183;ﺎﻣﻌﻪ ﻭ ﻧﺴﻠﻬﺎﻯ ﺁﻳ&= #65256;ﺪﻩ ﺳﺎﻟﮑﺎﻥ ﺑﺎﺷ&#= 65194; ﻫﻴ= ﻮﻡ ﮐﻪ ﻧﻔس ﻭﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﻟﺎ ﻣﺮﮐﺰﻯ ﮔﻔ&= #65176;ﻪ ﺍﺳﺖ،ﺩﺭﺑﺎﺭA= 257; ﻫﻮﻳّﺖ ﺷﺨﺼﻰ &#= 65261; ﺍﺳﺘﺪﻟﺎﻝ ﻓﺮ&#= 65193;ﻯ ﺍﻧﺴﺎﻥ ﻣﻴﮕﻮ&#= 65267;ﺪ، ﮐﻪ ﺍﻧﻄﺒﺎﻉ ﻭ = ﺍﺣﺴﺎس ﻧﻘﺶ ﻭﺍﺣﺪﻯ ﻧ&= #65194;ﺍﺭﻧﺪ .ﺑﻠﮑﻪ ﺍﺯ ﺍﻳﺪ= ﻩ ﻭ ﻓﮑﺮ، ﻫﻮﻳّ= 5174; ﺑﺴﻴﻂ ﻣﺘﺤﺪ ﺑ&= #65166; ﺧﻮﺩﺵ ﺭﺍ ﻣﻴﮕ&= #65262;ﻳﺪ. ﻳﻌﻨﻰ ﻧﻘﺶ ﻣﺮ&= #64400;ﺰﻳّﺖ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎ ﺻ= ﻔﺎﺗﺶ ﻣﺘّﺤﺪ ﺍﺳﺖ.ﻳ&#= 65166; ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﺳﺖ،ﻭ ﻫﺮ ﻭﺣ&#= 65194;ﺕ ﻭﺟﻮﺩﻯ،ﭼﻨﻴA= 254; ﺻﻔﺎﺕ ﻣﺘﻌﺪﺩ &= #65165;ﻭ،ﺩﺭ ﺫﺍﺕ ﺍﻭ ﻣﺘّﺤ&#= 65194; ﺍﺳﺖ.ﮐﻪ ﺑﺮﺍﻯ = ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﻭ ﺣﺘﻰ ﺧ= ﺪﺍﻭﻧﺪ ﻫﻮ ﮔﻔﺘﻪ ﻣﻴﺸ&= #65262;ﺩ.ﮐﻪ ﭼﻮﻥ ﺻﻔﺎﺗﻰ ﺩ&= #65165;ﺭﺩ،ﭘس ﺟﺪﺍ ﺍﺯ ﺧﻮﺩﺵ = ﻧﻴﺴﺖ.ﮐﻪ ﺑﺎ ﺍﻭ ﻣﺘﺤﺪ ﻭ= ﻳﮑﻰ ﺍﺳﺖ.ﻭ ﺍﺻﻮﻟﺎ = ﺑﺮﺁﻳﻨﺪ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ&#= 1548;ﻳﻌﻨﻰ ﻳﮑﺎﻳﻚ ﺻﻔﺎﺕ&#= 1548; ﻣﺸﺨّﺺ ﺩﺭ ﻧﻔ&#= 1587; ﻭ ﺭﻭﺍﻥ ﻧﻴﺴﺘ&= #65256;ﺪ.ﻭﻟﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﻰ = ﺑﻴﻨﻴﻢ،ﮐﻪ ﺑﺎﺭﺩﻳﮕﺮ ﺍﺟ&#= 65200;ﺍﻯ ﺭﻭﺍﻥ ﮔﻬﮕﺎﻩ &= #65223;ﻬﻮﺭ ﻣﻴﮑﻨﻨﺪ.ﺯﻳﺮ&#= 65165; ﺗﺰﮐﻴﻪ ﻧﻔس ﻣ&#= 65220;ﻠﻖ ﻧﺸﺪﻩ،ﻭﺷﺪﻧA= 264; ﻫﻢ ﻧﻴﺴﺖ. ﻭﻣﺮ= ﺍﺗﺐ ﺍﻟﻬﻰ،ﺍﺿﺎﻓA= 166;ﺕ ﺭﻭﺣﻰ ﮐﻪ ﻣﺎ ﺁ= ﻧﻬﺎ ﺭﺍ ﺁﻟﻮﺩﮔﻰ ﻭ&= #64400;ﻤﺒﻮﺩ ﻳﺎ ﻋﻘﺪﻩ ﻭ ﻏﻴ= ﺮﻩ ﻣﻴﮕﻮﺋﻴﻢ ﻧﺪ&#= 65165;ﺭﻧﺪ.ﮐﻪ ﮔﺎﻫﻰ ﺻﻔﺎﺕ ﺧ&= #65262;ﺩ ﺑﺘﻨﻬﺎﺋﻰ ﻧﺸ&#= 65166;ﻥ ﺑﺪﻫﻨﺪ،ﮐﻪ ﺍ= 5255;ﺴﺎﻥ ﻭﺣﺘﻰ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ ﺩﺍﺩﻩ.ﺯ&= #65267;ﺮﺍ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65255;ﻴﺰ ﺻﺪ ﺩﺭ ﺻﺪ ﺗﺰﮐ= ﻴﻪ ﻧﻔس ﻧﮑﺮﺩﻩ،@= 400;ﻪ ﺑﺎ ﮐﻤﺘﺮﺍﺯ ﺩ&= #1607; ﺪﺭ ﺻﺪ ﻧﺠﺎﺗﻤ&= #65240;ﺎﻡ ﺭﻭﺣی ﺪﺍﺷﺘﻪ &#= 65165;ﺳﺖ. ﻭﻟﺬﺍ ﺑﺎﻳﺪ ﺩ&= #65197; ﺁﻳﻨﺪه ﻫﺎ ﺗﻮ&#= 65247;ﺪﺍﺕ ﺩﻳﮕﺮﻯ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548; ﮐﻪ ﺑﻴﺸﺘﺮ ﻭ ﻋ= ﻤﻴﻖ ﺗﺮ ﺗﺰﮐﻴﻪ ﺷﻮ&= #65193;.ﻭﭼﻮﻥ ﻓﺮﺿﺎ ﭘس ﺍﺯ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺗﻮﻟﺪ&#= 65165;ﺕ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65175;ﺰﮐﻴﻪ ﺻﺪ ﺩﺭ ﺻﺪ ﺭﺳﻴ= ﺪ، ﺁﻧﮕﺎﻩ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺍﻟﻠﻪ ﻣﻴﺮﺳﺪ &= #64400;ﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ &= #65169;ﺴﻮﻯ ﺧﺪﺍ ﺍﺳﺖ.ﮐﻪﺗ&= #65252;ﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ،ﺣA= 176;ﻰ ﺍﺭﻭﺍﺡ ﺗﺤﺖ ﺃ&= #65175;ﻤﻰ ﺩﺭ ﺗﻌﺎﻟﻰ ﺍﺯ = ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭ ﺑﺸﺮﻯ ﻭﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺨﺪﺍﻭﻧﺪ ﺑﺎ&#= 65199; ﻣﻴﮕﺮﺩﻧﺪ.<o:p></o:p>= = 5169;ﺴﻴﻂ ﻳﻌﻨﻰ ﺳﺎﺩﻩ،= 5261;ﻣﻨﺒﺴﻂ ﭘﻬﻦ ﺷﺪﻩ ﻭﮔﺴ&= #65176;ﺮﺩﻩ،ﺩﺭ ﺑﺮﺍﺑﺮ ﭼﺸﻢ.ﮐ&= #65258; ﻫﻤﻪ ﺁﻧﺮﺍ ﻳﮑ&= #65184;ﺎ ﺑﺘﻮﺍﻥ ﺩﻳﺪ ﻭ&= #65247;ﻰ ﺑﺴﻴﻂ ﺑﻤﻌﻨﻰ &= #65251;ﺘّﺤﺪ ﺍﻟﺄﺟﺰﺍ،ﺩﺭ = 5261;ﺣﺪﺕ ﻭﺟﻮﺩ ﮐﻠّﻰ،A= 193;ﻳﺪﻥ ﻭ ﻳﮑﺠﺎ ﺩﻳﺪﻥ = ﮐﻠّﻰ ﺍﺳﺖ ﻭﻧﻪ ﺍﺟﺰ&= #65165;ﻯ ﺁﻥ.ﻭ ﺩﻳﺪﻥ ﻣﺮ= ﺣﻠﻪ ﻧﻬﺎﺋﻰ ﮐﻤﺎﻝ &= #65153;ﻥ،ﮐﻪ ﺑﮑﺠﺎ ﻭ ﮐﺪﺍﻡ = ﺳﻄﺢ ﺍﺯ ﮐﻤﺎﻝ ﺭﺳﻴ&= #65194;ﻩ ﺍﺳﺖ.ﮔﻮﺋﻰ ﭘﻮ&= #65203;ﺖ ﺭﻭﺋﻰ ﭘﻴﺎﺯ ﺭ&= #65165; ﺑﺒﻴﻨﻴﻢ.ﮐلّ = 4345;ﻴﺎﺯ ﺭﺍ ﺩﻳﺪه اﻳﻢ &#= 64400;ﻪ ﺳﻮﺍﺑﻖ ﻭﻣﻘﺪ&#= 65251;ﺎﺕ ﺩﻳﺪﻥ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ.ﻳﺎ ﻫﻤﺎ&= #65253; ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65203;ﺎﻟﻚ ﮐﺎﻣﻞ ﺷﺪﻩ، ﮐ&#= 65258; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ ﻣﻴﺴّ= 5198; ﺁﻥ ﺷﻬﻮﺩ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ،ﺑﻄﺮA= 267;ﻘﺖ ﻭﻟﺎﻳﺖ ﻭ ﺳﻠﻮ&= #65241; ﻣﺤﻤﺪﻯ ﺍﺳﺖ.ﻭ&= #65255;ﻪ ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ&#= 1548;ﮐﻪ ﺗﺎ ﺃﺑﺪﻳّﺖ ﺑ&#= 65264; ﺍﻧﺘﻬﺎ، ﻫﻨﻮ= 5199; ﻓﺮﺍﻭﺍﻥ ﺍﻧﻮ&#= 65165;ﻉ ﻭﺗﺠﻠّﻴﺎت اʌ= 47;ﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻗ&= #65166;ﺋﻢ ﻭ ﺭﺣﻤﺎﻥ ﺩﺭ ﭘ= ﻴﺶ ﻫﺴﺖ.ﮐﻪ ﻓﺮﺿﺎ = ﺩﺭ ﭘﺎﻳﺎﻥ ﺃﺑﺪﻳ&#= 1617;ﺖ،ﺑﺮﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻳ&#= 65166; ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍ&#= 65197;،ﻭ ﺣﻀﻮﺭ ﻧﻮﺭ ﻭﻋ&= #65240;ﻞ، ﻭﻭﺟﻮﺩ ﺑﺘﻤﺎ&#= 65249; ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ &= #64344;ﺎﺋﻴﻦ ﺗﺮ ﺗﺎ ﺍﻣﺮﻭﺯ = ﻣﺎ،ﺩﺭ ﻋﻘﻞ ﻭ ﺷﻬﻮﺩ،&#= 65261; ﺗﺎ ﺃﺯﻝ ﭘﻴﺸﻴ&= #65254;،ﮐﻪ ﺭﻭﺡ ﻓﺮﺩﻯ ﻫﺮ = ﻣﻮﺟﻮﺩ،ﺣﺘﻰ ﻣﻮﺟﻮﺩﺍﺕ ﻓﺮ&#= 65165;ﻭﺍﻥ ﺗﺤﺖ ﺃثیرﻯ ﻭ = 5175;ﺤﺖ ﺃﺗﻤﻰ ﻭﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﺩﺭ = ﺩﺭﻭﻥ ﻭ ﺳﺎﺑﻘﻪ ﻭﻣﻘ&= #65194;ﻣﻪ ﺭﻭﻳﻪ ﮐﻠّﻰ ﻓ&#= 65228;ﻠﻰ ﻣﻮﺟﻮﺩﻳّﺖ ﻣ= 5166;ﺭﺍ ﺷﮑﻞ ﻣﻴﺪﻫﺪ.ﻭ&= #65187;ﺪت ﻮﺟﻮﺩ ﺍﻣﺮﻭﺯ &= #65251;ﺎ،ﺷﺎﻣﻞ ﺗﻤﺎم ﻤﻮﺟﻮﺩ= 5267;ّﺘﻬﺎﻯ ﮔﺬﺷته اﺳﺖ. ﻭ &#= 65247;ﺬﺍ ﻣﺎ که ﺘﺠﻠّﻰ = 5169;ﺮﺟﺴﺘﻪ ﺍﻟﻬﻰ ﻫﺴﺘﻴﻢ&#= 1548;ﮐﻪ ﺗﺎ ﺃﺑﺪﻳّﺖ ﺑ&#= 65166;ﺯﻫﻢ ﺗﺠﻠّﻴﺎﺕ ﺑﺎ= 5247;ﺎﺗﺮ،ﻭ ﺍﻣﮑﺎﻥ ﮐﺴﺐ ﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﺁﻥ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ،ﺩﺭ ﻋﻘ= 5246; ﻭﮐﻤﺎﻝ ﻭ ﺻﻔﺎ&= #65173; ﻭ ﺍﻟﻮﻫﻴّﺖ ﻭ &= #65197;ﺑﻮﺑﻴّﺖ ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﻳ&= #65250;.ﺍﮔﺮ ﺍﻣﺮﻭﺯ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65267;ﺰﺍﻯ ﻭﺭﻭﺩ ﺑﺎﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﻫﻔﺖ ﺳ= ﺎﻝ ﺍﺯ ﻋﻤﺮ ﻫﻔﺘﺎ&= #65193; ﺳﺎﻟﻪ ﻣﺎ،ﮐﻪ &#= 65259;ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻰ = ﻧﻴﺎﺯﻯ ﺑﺘﻮﻟﺪﺍﺕ ﻧﻮ&#= 65227;ﻰ ﺩﺭ ﺟﻬﻨﻢ ﻳﺎ ﺟ= ﻬﺎﻧﻮﻡ ﺟﻬﺎﻥ ﺭﺍ ﮐﺴﺐ = ﻣﻴﮑﻨﻴﻢ.ﺗﺎ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﻋﺼﺮ ﻣﻬﺪﻯ = ﻣﻮﻋﻮﺩ،ﻭﮐﺴA= 168; ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﺭﺍ ﺑﻴﺎﺑﻴﻢ.ﻭ = ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺭﻭ&= #65185; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﺎ&= #1548;ﺑﻰ ﻧﻴﺎﺯ ﺍﺯ ﺗﻮﻟ&= #65194;ﺍﺕ ﺩﺭ ﺟﻬﻨﻢ ﺟﻬﺎ&= #65253; ﺑﺎﺷﺪ.ﮐﻪ ﻋﺬﺍ&= #65167; ﺯﻧﺪﮔﻰ ﻫﺎ ﺗﻨ&= #65260;ﺎ ﻓﺮﺻﺖ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﺍﺳﺖ ﻭﻧﻪ ﺗﺮﺑ&= #65268;ﺘﻬﺎﻯ ﻣﮑﺘﺒﻰ،ﻭ ﮐﺘ= 5166;ﺏ ﺧﻮﺍﻧﺪﻥ ﻫﺎ. ﻣ= ﺮﮒ ﮐﺴﻰ ﺍﻣﺮﻭﺯ که ﻄﺎﻟﺐ ﻟﻘﺎ= 5263; ﺍﻟﻬی ﻮﻧﻮﺭ ﻗ&#= 65166;ﺋم ﺮﻭح اﻟﻘﺪس ﮔA= 170;ﺮﻳﺎﻝ ﺭﺍ ﺧﻮﺍﺳﺘﻪ ﺑ&= #65166;ﺷﺪ،ﺗﻨﻬﺎ ﻭﺗﻨﻬﺎ ﺭﺍﻩ ﺁ&= #65253; ﺩﺭﺧﻮﺍﺳﺖ ﻣﺮ&#= 65169;ّﻰ ﺍﻟﻬﻰ ﺯﻧﺪﻩ،= 5261;ﻣﻨﺎﺳﺐ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﮐ&= #65258; ﺧﺪﺍﻭﻧﺪ ﺩﺭﺭ&#= 1572;ﻳﺎ ﺑﻮﻯ ﻧﺸﺎﻥ ﻣﻴ&= #65194;ﻫﺪ ﻭﻣﻌﺮﻓﻰ ﻣﻴﮑ&#= 65256;ﺪ.ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﻣ&= #65204;ﺘﻌﺪ ﻗﺒﻠﻰ ﻭﭘﺮ ﻫﻤ&= #1617;ﺖ ﻭ ﻋﺸﻖ ﺑﺨﺪﺍ ﻭ= ﭘﻴﮕﻴﺮﻯ ﮐﺎﻓﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ، ﺗﺎ ﺑﺎ ﮐﻤﻚ ﻭﻣ= ﺸﻴّﺖ ﺍﻟﻬﻰ ﺑﺘﺮﺗﻴ&#= 65168; ﻫﻔﺖ ﺷﻬﻮﺩ ﺗﺠ&= #65248;ّﻴﺎﺕ ﻣﺘﻮﺍﻟﻰ ﺍﻟﻬ&#= 65264; ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮ ﺭﺍ ﺑﻮﻯ ﻧ= ﺸﺎﻥ ﻣﻴﺪﻫﺪ.ﺭﺍﻫﻰ &= #65165;ﺳﺖ ﮐﻪ ﺑﺮﺍﻯ ﻋﺎﺷ&= #65238; ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺭ&= #65215;ﺎ،ﺩﻭ ﻗﺪﻣﻰ ﺍﺳﺖ،ﮐ= 5258; ﻗﺪﻡ ﺩﻭﻡ ﺭﺍ ﺑ= ﺮﻧﺪﺍﺷﺘﻬﺎﻯ ﺭﺳﻴﺪﻫﺎﻯ.ﻭ ﺑ&= #65240;ﻮﻝ ﻗﺮﺁﻥ ﭘﺎﺳﺦ ﺧ&= #65194;ﺍﻭﻧﺪ،ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﻳﮑﺮ&#= 65261;ﺯ ﻳﺎ ﺃﻧﺪﮐﻰ ﺍﺯ = ﻳﻚ ﺭﻭﺯ ﺑﻴﺸﺘﺮ ﻃ&= #65262;ﻝ ﻧﮑﺸﻴﺪﻩ.ﮐﻪ ﻋ&= #65166;ﺷﻖ ﻫﺮﮔﺰ ﺯﻣﺎﻥ ﺭ&= #65165; ﺍﺣﺴﺎس ﻧﻤﻴﮑ= 5256;ﺪ.ﻭ ﺣﺘﻰ ﺍﺯ ﺭ᥽= 5;ﺞ ﻭﺻﻮﻝ، ﺳﭙﺎس گذﺍﺭ ﺗﺮ ﺍﺯ ﺧ&#= 65194;ﺍﻭﻧﺪ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻋﻤ&= #65268;ﻘﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65203;ﺮﻳﻌﺎ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ،ﻭﺑﺎﻟﺎﺗ᥷= 8; ﺩﺭ ﻣﻘﺎﻡ ﻋﻘﻠ&= #65264; ﺍﻟﻬﺎﻣﻰ ﭘﻴﺶ &= #65251;ﻴﺮﻭﺩ.ﮐﻪ ﺣﺘﻰ ﺧﻮﺩ ﻭﺍﺻ&= #65246; ﺍﻟﻬﻰ،ﺑﺎ ﻫﺰ= 5165;ﺭ ﺩﻟﻴﻞ ﻭ ﻣﺪﺭﻙ = ﻧﺠﺎﺕ،ﺑﺎﺯ ﺑﺎﻭﺭ ﻧﺪﺍﺭﺩ&#= 1548;ﮐﻪ ﺑﺘﻮﺍﻥ ﺑﭽﻨﻴ&#= 65254; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺗ&= #65184;ﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺭﺳﻴﺪ.ﻭ = ﻳﺎ ﺑﻘﻮﻝ ﻋﺎﺭﻓﻰ&#= 1548;ﺍﺯ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ،ﺑﺎﻟﻮA= 259;ﻴّﺖ ﻭ ﺭﺑﻮﺑﻴّﺖ ﺳ&#= 65166;ﻟﮑﺎﻥ ﺩﻳﮕﺮﻯ ﺭﺳﻴﺪ&#= 65257; ﺍﺳﺖ .<o:p></o:p> = 5193;ﺭ ﺑﺎﺭﻩ ﻳﻘﻴﻦ ﺍ&= #65199; ﻫﻮﻳّﺖ ﺑﺴﻴﻂ &#= 65191;ﻮﺩ،ﺗﻨﻬﺎ ﺁﻥ ﻧﻴﺴﺖ،ﮐﻪ &#= 65251;ﺎ ﻓﻘﻂ ﺩﺭﻙ ﺟﺰﺋ&= #65264; ﺑﮑﻨﻴﻢ.ﺑﻠﮑﻪ &= #65261;ﻗﺘﻰ ﻗﺪﺭﺕ ﺩﺭﻙ ﮐﻠ&= #1617;ﻰ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ&#= 65263; ﺧﻮﺩ ﻭﻫﺴﺘﻰ ﻭ&= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺭﺍ ﺑﻨﻤ&= #65166;ﺋﻴﻢ.ﻳﻌﻨﻰ ﻣﻦ ﻭﺍﻗﻌﻰ ﻭ ﺫ= ﺍﺕ ﺭﻭﺣﻰ ﮐﻨﻮﻧﻰ&#= 1548;ﻭ ﻧﻔس ﺑﺸﺮﻯ ﺭﻭ&#= 65185; ﺍﻟﻬﻰ ﺷﺪﻩ ﺭﺍ = ﺑﻴﺎﺑﻴﻢ،ﺁﻧ@= 405;ﺎﻩ ﺷﺨﺼﻴّﺖ ﻭ ﺧﻮ&#= 65193;ﺷﻨﺎﺗﺴﻰ ﺭﺍ ﮐﺮﺩه اﻳﻢ.&#= 64400;ﻪ ﺧﻮﺩ ﺩﺭﺟﻬﺎﻯ &= #65165;ﺯ ﺧﺪﺍ ﺷﻨﺎﺳﻰ ﺩ&= #65197; ﻭﺟﻮﺩ ﺧﻮﺩ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ ﮐﻪ ﮔﻔﺘﻬ&= #65166;ﻧﺪ ﺧﻮﺩﺷﻨﺎﺳﻰ ﺧ&#= 65194;ﺍ ﺷﻨﺎﺳﻰ ﺍﺳﺖ(ﺍ&= #65227;ﺮﻑ ﻧﻔﺴﻚ ﺗﻌﺮﻑ ﺭ&= #65169;ّﻚ)ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺍﺯ ﻣ&= #65188;ﻤﻮﻋﻪ ﺍﺩﺭﺍﮐﺎﺕ ﺧﺎ&#= 65197;ﺟﻰ ﺧﻮﺩ ﺩﺭﮐﻰ ﺍﺯ = ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺑ= ﺪﻭﻥ ﺩﺭﻙ ﺧﺎﺭﺟﻰ ﻭ = ﺗﻨﻬﺎ ﺑﺎ ﺩﺭﻙ ﺩﺍﺧﻠ&= #65264;.ﻳﻌﻨﻰ ﺑﻴﺮﻭﻥ ﺍﺯ ﺟﻬ&= #65174; ﺃﻧﺪﺭﻭﻥ ﺧﻮﺩ&#= 1548; ﺩﺭﻋﻮﺍﻟﻢ ﻣﻠ&#= 64401;ﻮﺗﻰ ﻭ ﺟﺒﺮﻭﺗﻰ ﺍﻟ&= #65260;ﻰ ﻣﻴﺘﻮﺍﻥ ﺩﺭ ﺳ&= #65248;ﻮﻙ ﺫﺍﺕ ﺧﻮﺩ ﺭﺍ ﺩ= ﻳﺪ. ﻫﻢ ﺫﺍﺕ ﻗﺒﻠﻰ = ﺩﺭ ﺁﻏﺎﺯ ﺳﻠﻮﻙ،= 5261; ﻫﻢ ﺫﺍﺕ ﻧﻬﺎﺋ&= #65264; ﺩﺭ ﺷﻬﻮﺩ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨ&= #65248;ﻖ.ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﺧﻠﻮ&= #65173; ﺩﻝ ﻭ ﻋﺰﻟﺖ ﺳﻠ= ﻮﮐﻰ ﻭ ﻃﺮﺩ ﮔﺬﺷﺘﻪ = ﻭ ﺣﺎﻝ ﺣﻴﻮﺍﻧﻰ &= #65261; ﺑﺸﺮﻯ ﺧﻮﺩ،ﺑ= 5194;ﺭﻙ ﺍﻣﺮﻭﺯ ﺍﻟﻮﻫ&#= 65268;ّﺖ ﺭﻭﺡ ﺧﻮﺩ ﺑﺮﺳ&= #65268;ﻢ ﮐﻪ ﻫﺮﮐس ﺑﺎﻳ&#= 65194; ﺑﺮﺳﺪ.ﻭﻫمه ﺨ= 5262;ﺍﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ،ﻭﻟA= 262; ﭘس ﺍﺯ ﮔﺬﺷﺖ ﺩ&= #65261;ﺭﻩ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﻭ = ﺗﺄﻣﻴﻦ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65175;ﺎ ﺷﺮﻁ ﮐﺎﻓﻰ. ﻭ ﻧ= ;ﺒﺎﻳﺪ ﺑﺎﻳﻦ ﺍﮐﺘﻔﺎ &= #64400;ﺮﺩ،ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﺎ ﻳﺎ&= #65193;ﺁﻭﺭﻯ ﺧﺎﻃﺮﻩ ﻫﺎﻯ ﺧ&= #65262;ﺩ،ﻭ ﻳﺎ ﻫﺮ ﻓﮑﺮ ﻭ ﺑ= ;ﺎﺯﺗﺎﺏ ﺍﺣﺴﺎﺳﻬﺎﻯ ﻗ&#= 65170;ﻠﻰ ﺧﻮﺩ،ﮐﻪ ﻫمه هوﻳّت ﻤﺎ ﺍﺳʋ= 74;. ﮔﺮچه همه ﺁﻧ᥾= 0;ﺎ ﺿﻤﻦ ﻭﺣﺪت ﻮﺟ&#= 65262;ﺩ </spa= n>ﻣﺎ ﻫﺴﺖ. ﺷﺮ= 5165;ﻳﻂ ﺍﻓﻘﻰ ﻭ ﻋﻤﻮﺩ&= #65263; ﻋﻘﻞ،ﻳﻌﻨﻰ ﺭ= 5203;ﻴﺪﻥ ﺑﺸﻬﻮﺩ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ،ﮐﻪ ﻋﻘ= 5246; ﻭﺍﻟﺎﺗﺮ ﻫﻤﺮ&#= 65165;ﻩ ﻫﺮ ﺷﻬﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ ﺗﻨﻬﺎ ﺿﺎﻣﻦ ﺷ&= #65256;ﺎﺧﺖ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩ،ﺑﺎ ﻭﺣﺪﺕ ﺭﺏ ﺍﻟﻨ&= #65262;ﻉ ﺧﻮﺩ، ﮐﻪ ﺿﻤﻨ&#= 65166; ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﮐﻞ ﻫﺴﺘﻰ ﺩﺭ ﺍ= ﻟﻠﻪ ﺃﻫﻮﻣﺮﻣﺰﺩﺍ &#= 65165;ﺳﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻮﻳ&#= 1617;ﺖ ﻳﻚ ﺷﺨﺺ ﺩﺭ ﺳﺮ= ﺍﺳﺮ ﻋﻤﺮ ﻫﻤﻴﺸﻪ ﺷ&= #65166;ﺑﺖ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ.&= #65169;ﺎ ﺍﻳﻨﮑﻪ ﻣﺪﺍﻡ &= #65175;ﻐﻴﻴﺮﺍﺕ ﺟﺰﺋﻰ ﻭ ﺣﺘﻰ ﺗ= ﻐﻴﻴﺮﺍﺕ ﮐﻠّﻰ ﻳﺎﻓﺘﻪ= 548;ﻭ ﻫﺮﺑﺎﺭ ﺑﺎ ﻫﺮ = ﺷﻬﻮﺩﻯ،ﮐﻞ ﺟﺪﻳﺪﻯ ﺑﺮﺗﺮ &= #65251;ﻴﻴﺎﺑﺪ.<o:p></o:p> = 5261;ﺍﺣﺪﻳّﺖ ﺧﻮﺩﺭﺍ ﺩﺭ ﻫﺮ = ﻟﺤﻈﻪ،ﺗﻨﻬﺎ ﺩﺭ ﺷﺮﺍﻳﻂ ﻋﻘ&= #65248;ﻰ ﻭ ﺳﻄﺢ ﺁﮔﺎﻫﻰ = ﻣﻴﺪﺍﻧﻴﻢ.ﮔﺮ&#= 64380;ﻪ ﺍﮔﺮ ﺑﺎﺯ ﺑﺨﻮ&= #65193; ﺍﻣﺮﻭﺯ ﺑﺮﮔﺮ&#= 65193;ﻳﻢ، ﻫﻨﻮﺯ ﻇﺎﻫﺮﺍ &= #65193;ﺭ ﺗﻦ ﻭﺯﻣﺎﻥ،ﻭ= 5193;ﺭ ﻣﺤﻴﻂ ﺟﻬﺎﻥ ﺑ&= #65166; ﺩﻳﮕﺮﺍﻥ ﻫﻤﭽ&#= 65256;ﺎﻥ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻴﻢ.ﮔﺮﭼﻪ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﺍﻳﻦ ﺗ= ﺠﺮﺑﻪ ﺩﺭﮐﺎﻣﻠﺎﻥ ﺍ&#= 65247;ﻬﻰ ﻣﻴﺴّﺮ ﺍﺳﺖ.ﭼ&#= 65262;ﻥ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﻧﺪ ﻋﻘﻞ ﺩﺭ ﻫﺮ ﺳﻄ= ﺤﻰ ﺟﻮﺍﻧﺐ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺩﺍﺭﺩ.ﻭ ﺣﺘﻰ ﻃ= ﺒﻘﺎﺕ ﻓﺮﺍﻭﺍﻥ ﻋﻤﻮ&#= 65193;ﻯ ﻭ ﺍﻓﻘﻰ ﺩﺍﺭﺩ.= ﺍﻣﺮﻭﺯ ﺍﺯ ﺣﻴﻮﺍﻧﻴّ= 5174; ﺍﻓﻘﻰ،ﻭ ﮔﻬﮕ= 5166;ﻩ ﺍﺯ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻋﻤﻮﺩﻯ ﺍﺣﺴﺎ&#= 65205; ﻣﻴﮑﻨﻢ.ﮐﻪ ﺑﺎ&= #65199;ﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺗﻨﻬﺎ ﺍ&= #65187;ﺴﺎﺵ ﺣﻴﻮﺍﻧﻴّﺖ ﻋ= 5252;ﻮﺩﻯ ﻋﻘﻞ ﻭﻭﺟﻮﺩ،= 5261; ﺩﺭﺟﻪ ﺍﻟﻮﻫﻴ&#= 1617;ﺖ ﻭ ﭘﺎﻙ ﺭﻭﺍﻧﻰ = ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﺑﺘﻌﺒ&#= 65268;ﺮ ﻋﺮﻓﺎ،ﻣﺎ ﺧﻮ= 5193;ﺭﺍ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻥ = ﻭﺗﺴﻠﺴﻞ ﺁﻥ، ﺍﺯ ﺷﺮﺍﻳ&#= 65218; ﺍﻓﻘﻰ ﻣﻴﺒﺎﺷ&#= 65268;ﻢ،ﮐﻪ ﻭﺍﺣﺪﻳّﺖ ﺧﻮ= 5193;ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ ﻭ ﭼ= ﻮﻥ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻭﺣﺪﺕ ﻭﺟﻮﺩﺭ&#= 65203;ﻴﺪﻳﻢ. ﺁﻧﮕﺎﻩ ﺩﺭ ﺃﺣ&= #65194;ﻳّﺖ ﺧﻮﺩ،ﻳﺎ ﺭﺏّ = 5165;ﻟﻨﻮﻉ ﺧﻮﺩ ﻫﺴﺘﻴﻢ<sp= an dir=3DLTR>. ﺩﺭ ﻫﺮ ﺩﻭ ﺣﺎﻝ ﻫﻤ= ﭽﻨﺎﻥ ﺧﻮﺩﺭﺍ ﻣﻰ ﺑﻴ&= #65256;ﻴﻢ.ﮐﻪ ﺍﮔﺮ ﻣﻴﮕﻮﺋﻴ&#= 65250;،ﻋﺎﺷﻖ ﺟﺰ ﻣﻌﺸﻮﻕ ﻧﻤ&= #65264; ﺑﻴﻨﻨﺪ،ﻳﻌﻨA= 264; ﺧﻮﺩﺵ ﻫﻢ ﻋﺎﺷ&= #65238; ﺍﺳﺖ.ﻭ ﻫﻢ ﻣﻌﺸ= ﻮﻕ.ﻭﻟﻰ ﻣﻌﺸﻮﻕ ﺑﺪﻭﻥ &= #65165;ﻳﻨﮑﻪ ﺩﺭ ﺩﺭﻭﻥ ﺩﻝ ﻋ= ﺎﺷﻖ ﻧﺸﺴﺘﻪ ﻭ ﻋﺎﺷ&= #65238; ﺩﻳﮕﺮ ﻧﮕﺎﻫﻰ &= #65169;ﻴﺮﻭﻥ ﺟﻬﺎﻥ ﺧﻮﺩ ﻧﺪ&= #65165;ﺭﺩ.ﻭﺗﻨﻬﺎ ﺑﺪﺭﻭﻥ ﺃﻧﺪﺭ&#= 65261;ﻥ ﺧﻮﺩ،ﺧﺎﺭﺝ ﺍ= 5199; ﺳﻤﺖ ﺩﺍﺧﻞ،ﺑ= 5166; ﻣﻌﺸﻮﻕ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﻫﺮﻳﻚ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻣﻌ&= #65208;ﻮﻕ ﻫﻢ ﺧﻮﺩ ﺭﺍ ﺩﺭ= ﻋﺎﺷﻖ ﻣﻰ ﺑﻴﻨﻨﺪ،ﻭ &#= 65227;ﺎﺷﻖ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻌ&= #65208;ﻮﻕ.ﻭ ﻟﺬﺍ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻣ&= #65240;ﺎﻡ ﺍﻟﻬﻰ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﻣ&= #65268;ﺘﻮﺍﻥ گفت ﻋﺎﺷﻖ ﻭﻣA= 228;ﺸﻮﻕ،ﻋﻠﻰ ﺭﻏﻢ ﻋﻮﺍﻟﻢ ﻭ&= #65183;ﻮﺩﻯ،ﺩﺭ ﺷﺨﺺ ﺍﺯ ﺳﻮﺍﺑ&= #65238; ﻧﻮﻋﻰ،ﻭ ﺍﺯﻗ= 5204;ﻤﺘﻬﺎﻯ ﻭﺟﻮﺩ ﺑﺪﻥ،ﻭ= 5191;ﺎﻃﺮﺍت ﺬﻫﻨﻰ ﮐﻪ ﺩﺳﺖ = ﺩﺍﺩﻩ ﺍﺳﺖ.ﻭ ﺍﻳﻨﮑﻪ = ﺯﻣﺎﻧﻬﺎﻯ ﮔﺬﺷﺘﻪ ﻓﺮﺍﻭ&#= 65165;ﻥ،ﻫﻤﭽﻨﺎﻥ ﺩﺭﺧﺎﻃﺮه ﻫﺴ= 5174;.که ﺮﻧﺞ ﺣﻘﺎﺭﺗﻬ&#= 65166;ی ﻤﺮﺍﺣﻞ &#= 64404;ﺬﺷﺘﻬﺎﺳﺖ.ﻫA= 198;چه ﺨﻮﺩ ﻧﻴﮑﻮ ﻧﻴ&= #65200; ﺑﻮﺩﻩ ﺍﺳﺖ،ﺩ= 5197; ﺣﺎﻝ ﻭﺣﺪﺕ ﻭﮐ&= #65252;ﺎﻝ،ﺑﺎﻋث ﺷﺮﻣﻨﺪﮔﻰ ﮐﺎ&#= 65251;ﻠﺎن اﻟﻬﻰ ﺍﺳﺖ.ﻭﮔ&#= 65198;ﭼﻪ ﺑﺨﺸﻮﺩﻩ ﺍﻟﻬ&#= 1740; هستند.ﻭ ﺍﮔﺮ ʌ= 51;ﻌﺎﻳﺐ ﻭﻣﺼﺎﻳﺐ ﻭﻣﻔ&#= 65166;ﺳﺪ ﺩﺭ ﺭﻭﺍﻥ ﭘﺎﻙ = ﺷﺪﻩ،ﺑﺎﺯ ﺧﺎﻃﺮﺍﺕ ﻧﻨﮕ&#= 65268;ﻦ ﺯﻣﺎﻧﻬﺎﻯ ﮔﺬ&#= 65207;ﺘﻪ ﺑﺎﻗﻰ ﺍﺳﺖ.ﮐﻪ = ﮔﺎﻫﻰ ﺷﺮﻣﻨﺪﮔﻰ ﻭﮔ&#= 65166;ﻫﻰ ﺑﺎﻋث ﺳﭙﺎﺳﮕ= 5196;ﺍﺭﻯ ﻣﺠﺪﺩ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺳﺖ.ﮐﻪ ﭼﻪ ﺑﻮ= ﺩﻡ ﻭﭼﻪ ﺷﺪﻡ ﺿﻤﻨ&= #65166; ﺍﻳﻦ ﻭﺣﺪﺕ ﻋﻠ&= #65264; ﺭﻏﻢ ﻭﺟﻮﺩ ﻧﻔ&= #65262;س ﻭ ﺍﺭﻭﺍﺡ ﻧﻮﻋ&= #65264;،ﻭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺍﻧﺴﺎﻥ ﻫﺴﺖ.ﮔ&= #65262;ﺋﻰ ثبت ﺍﺣﻮﺍﻝ ﮔA= 196;ﺷﺘﻪ ﻫﺎﻯ ﻧﻮﻋﻰ، ﺻ&#= 65236;ﺤﺎﺕ ﺍﻭﻟﻴﻪ ﭘﺮﻭﻧ&#= 65194;ﻩ ﻭﺟﻮﺩ ﺍﻣﺮﻭﺯ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ = ﻭﺭﻕ ﺧﻮﺭﺩﻩ ﺍﺳﺖ.ﻓ&= #65198;ﺍﻣﻮﺵ ﻧﮑﻨﻴﻢ ﺍﺯ ﻣﻌ&= #65184;ﺰﺍﺕ ﻣﻬﻢ ﺗﺮ ﺍﺯ ﻣﻌ= ﺠﺰﻩ ﺁﻓﺮﻳﻨﺶ ﺍﻧﺴ&#= 65166;ﻥ،ﺣﺼﻮﻝ ﺗﻐﻴﻴﺮﺍﺕ ﺗﮑ&#= 65166;ﻣﻠﻰ ﻣﺪﺍﻭم اﻧﺴﺎA= 253; ﺍﺯ ﺁﻏﺎﺯ ﺗﺎﮐ&= #65256;ﻮﻥ ﻭﺟﻮﺩ ﻣﺎ ﺍﺳﺖ.= ﮐﻪ ﻧﻈﻢ ﻭ ﻫﻮﻳّﺖ &= #65207;ﺨﺼﻰ ﻭﺧﻮﺩ ﺷﻨﺎسی = 5252;ﺎ ﺑﻬﻢ ﻧﺨﻮﺭﺩﻩ &= #65165;ﺳﺖ.ﻭﺑﺎﺯ ﺑﻬﺘﺮ ﺍﺯ ﺁﻓﺮ&= #65267;ﻨﺸﻬﺎﻯ ﺍﻭﻟﻴﻪ ﻭﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺍﻣﺮﻭﺯ ﺍﺳﺖ، &#= 65261; ﻋﻠﻰ ﺭﻏﻢ ﺗﮑﺎ&= #65251;ﻞ ﻭﺗﻐﻴﻴﺮﺍﺕ ﺟ&#= 65200;ﺋﻰ،ﺑﺪﻭﻥ ﺑﻬﻢ ﺧﻮﺭﺩﻥ ﺷ&= #65192;ﺼﻴّﺖ ﻣﺎ،ﺣﻔﻆ ﻣﻮﻗ= 617;ﺖ ﻫﺮ ﻣﺮﺣﻠﻪ ﺟﺪ&= #65267;ﺪ ﺗﮑﺎﻣﻠﻰ ﻭﺗﻐ&#= 65268;ﻴﺮﺍت ﻤﺠﺪﺩ،ﻭ ﭘس ﺍ= 5199; ﺯﻣﺎﻧﻰ ﺩﺭ ﺣﺎ&= #65245; ﺁﻣﺎﺩﮔﻰ،ﺑﺮA= 165;ﻯ </spa= n>ﺟﻬﺶ ﺑﻤﺮﺣʌ= 48;ﻪ ﮐﻤﺎﻝ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺳﺖ.ﮐﻪ ﺑﺎﺯ ﻫ= ﻮﻳّﺖ ﻭ ﺷﺨﺼﻴّﺖ ﺧﻮ&#= 65193; ﺭﺍ ﻫﻤﺎﻥ ﻣﻴﺪ&= #65165;ﻧﻴﻢ ﮐﻪ ﺑﻮﺩﻳﻢ. ﻭ ﺍ= ;ﻳﻨﻚ ﭼﻨﻴﻦ ﺷﺪﻳﻢ، &#= 65261; ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﻣﻌﺠﺰ&#= 65165;ﺕ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ ﻣ= ﻌﺠﺰﺍﺕ،ﻭ ﻓﺮﺍﻭﺍﻥ ﻣﻌﺠ&#= 65200;ﺍﺕ ﺩﺭ ﻫﺮ ﻟﺤﻈﻪ ﻋ= ﻤﺮ ﮐﻨﻮﻥ ﻣﺎ،ﻭ ﺑ&#= 65264; ﻧﻬﺎﻳﺖ ﻣﻌﺠﺰ&#= 65165;ﺕ ﺍﻟﻬﻰ ﻣﻨﺘﻈﺮ &= #65153;ﻳﻨﺪﻩ ﻣﺎ ﺍﺳﺖ. ﻭﻟﻰ ﺗ= ;ﻨﻬﺎ ﺗﺄﻣﻴﻦ ﺷﺮﺍﻳ&#= 65218; ﻟﺎﺯﻡ ﻭﮐﺎﻓﻰ &= #65165;ﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﺩﺭ = ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣ&#= 65246; ﻭ ﻫﺮ ﻟﺤﻈﻪ ﻋﻤ= ﺮ ﺑﺸﺮﻯ ﺑﺎﻣﺎ ﺍ&= #65203;ﺖ.ﻭﻋﻈﻴﻤﺘﺮ= 5165;ﺯﺁﻳﻨﺪه هاﻯ ﭘﻴﺸﻴﻦ ﺗ= 5262;ﻟﺪﺍت ﻔﻮق ﺒﺸﺮی اﺳA= 174;.ﺍﻣﺮﻭﺯ ﺗﻨﻬﺎﺳﻠﻮﻙ ﺍ&#= 65247;ﻬﻰ ﻣﺎ ﺑﺎ ﻭﻟﻰّ ﺍ&= #65247;ﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﻭ ﺍﻧﺠﺎﻡ ﻭﻇﺎﻳ&#= 65234; ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﺗﺎ ﻫﻔﺖ ﺗﺠﻠّ&#= 65268;ﻪ ﺍﻟﻬﻰ ﺍﺳﺖ.ﺍﻳ&= #65256;ﻚ ﮐﻪ ﻋﻠﻰ ﺭﻏﻢ ﺍ= ﺣﺴﺎس ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩ،ﻧﮑﺎﺗﻰ ﺭﺍ ﺩﺭ ﺑﺎﻟﺎ ﮔ= ﻔﺘﻢ،ﺑﺎﺯ ﻣﻴﮕﻮﻳﻢ،ﮐﻪ = 5165;ﻳﻦ ﻭﺣﺪﺕ،ﻋﻠﻰ ﺭ= 5231;ﻢ ﺗﻮﺻﻴﻔﺎﺕ ﻣﺨ&#= 65176;ﻠﻒ ﻭﺍﺣﻮﺍﻝ ﮔﻮﻧ&#= 65166;ﮔﻮﻥ ﺫﻫﻨﻰ ﺍﺳﺖ.ﮐﻪ = ﻧﻪ ﻓﻘﻂ ﻣﺎﻧﻊ ﻧﺠ&= #65166;ت ﻤﺎ ﻧﺸﺪه اﻧﺪ= 548;ﺑﻠﮑﻪ ﭘس ﺍﺯ ﻧﺠﺎﺕ ﻭ&= #64400;ﻤﺎﻝ ﻫﻤﭽﻨﺎﻥ ﮐﺎﺭ &= #65191;ﻮﺩ ﺭﺍ ﻣﻴﮑﻨﺪ.ﻳﻌ&= #65256;ﻰ ﻣﻌﻘﻮﻟﺎﺕ ﺍﻟ&#= 65260;ﺎﻣﻰ ﻭ ﺗﻨﺰﻳل های A= 251;ﻨﻄﻘﻰ،ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65195;ﺧﻴﺮﻩ ﺣﺎﻓﻈﻪ،ﺑﺮﺣA= 204;ﺐ ﺷﺮﺍﻳﻂ ﺯﻣﺎﻥ &= #65261;ﮐﺎﻓﻰ،ﻭﺑﺨʌ= 12;ﻮﺹ ﺑﺮﺣﺴﺐ ﺷﺮﺍﻳ&#= 65218; </spa= n>ﺍﺣﻮﺍﻝ ﻭ ﺳA= 248;ﻴﻘﻪ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺩ&= #65197;ﻳﺎﻓﺖ ﺳﺎﻟﮑﺎﻥ ﻣﺘﻔ&#= 65166;ﻭﺕ،ﺍﻳﻦ ﺗﮑﺎﻣﻞ ﺍﻟﻬﻰ &= #65259;ﻤﭽﻨﺎﻥ ﻭﺣﺪﺕ ﻭﻟﻰّ ﺍ&#= 65247;ﻬﻰ ﻣﺤﻔﻮﻅ،ﻭﮐﻤA= 242; ﺑﺮﺳﺎﻧﺪﻥ ﺳﺎ&#= 65247;ﻚ ﺧﻮﺩ ﺑﺎﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﻭﺣﺪت ﻮﺟﻮﺩﻯ= 548;ﮐﻪ ﺧﻮﺩ ﮐﺎﻣﻞ ﻣﺮ&= #65169;ّﻰ ﺩﺍﺭﺩ ﻭ ﻧ= ;ﻴﺰ ﻫﻤﭽﻨﺎﻥ ﺗﻦ ﻣ&= #65166;،ﺍﺣﺴﺎﺳﺎﺕ ﺧﺎﺭﺟﻰ ﺧﻮﺩﺭ&#= 65165; ﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺖ = ﺩﺭﻳﺎﻓت ﻤﻴﮑﻨﺪ. ﻭﻋﮑس &= #65165;ﻟﻌﻤﻞ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.&= #65261; ﻋﺒﺮﺕ ﮔﻴﺮﻯ ﺭ&= #65261;ﺍﻧﻰ ﻭ ﺫﺧﻴﺮﻩ ﺳﺎﺯ&= #65263; ﺧﻮﺏ ﻭ ﺑﺪ ﺭﺍ ﺩ= ;ﺭ ﺫﻫﻦ ﺩﺍﺭﺩ.ﺑﺎ = ﺗﻤﺎﻡ ﺍﻳﻦ ﺗﻐﻴﻴﺮﺍ&#= 65173; ﻣﺘﻮﺍﻟﻰ ﻭﻣﺪ&#= 65165;ﻭﻡ، ﻫﻤﭽﻨﺎﻥ ﻭﺣﺪ&#= 65173; ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65251;ﺤﻔﻮﻅ ﻣﻴﻴﺎﺑﻴﻢ.ﻭ ﺑ&= #65166;ﻟﺄﺧﺮﻩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ&#= 1548;ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﻭﻣ&= #65240;ﺎﻡ ﺍﻟﻬﻰ،ﺭﻭﺍﻥ = 5191;ﻮﺩﺭﺍ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﺃ&= #65203;ﻰ ﻭ ﻋﻤﻮﺩﻯ ﺩﺍﺭ&= #65267;ﻢ، ﮐﻪ ﺩﺭ ﺷﻬﻮﺩﻫ&= #65166;ﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻭﺭ&#= 1572;ﻳﺎﻫﺎﻯ ﻓﻴﻤﺎ ﺑﻴﻦ ﺁﻧ&= #65260;ﺎ ﺑﻨﻈﺮ ﺳﺎﻟﻚ ﻣ&= #65268;ﺮﺳﺪ.ﻭﻟﻰ ﺗﻐﻴﻴﺮﺍﺕ ﺯﻣ&#= 65166;ﻧﻰ ﺫﻫﻨﻴّﺎﺕ ﻭ ﺣ&#= 65176;ﻰ ﺗﻦ ﻣﺎ ﺍﺯ ﺗﮑﺎ= ﻣﻞ ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﺍ&= #65235;ﻘﻰ ﻣﻴﺒﺎﺷﺪ. ﺑﺮﺍ&= #65263; ﻫﺮ ﺟﻬﺶ ﺑﻬﺮ ﻣ= ﺮﺣﻠﻪ ﺟﺪﻳﺪ ﺑﺎﻟﺎﺗ&#= 65198;،ﮐﻪ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65251;ﻴﺨﻮﺍﻫﺪ. ﻭ ﺳﺎﻟﻚ ﺩﺭ ﻫﻔ= ﺖ ﺳﺮﻧﻮﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺧﻮﺩ ﺩﺭ ﻋﺰﻟﺖ = ﺳﻠﻮﮐﻰ ﺧﻮﻳﺶ،ﺁﻧﻬﺎ = 5197;ﺍ ﻣﻴﮕﺬﺭﺍﻧﺪ.ﺗ&#= 65256;ﻬﺎ ﺩﺭ ﺷﺮﻁ ﮐﺎﻓﻰ = ﻣﻨﺎﺳﺐ ﻫﺮ ﻣﺮﺣﻠﻪ ﺍﺯ = ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺟﻬﺶ ﺑﻬﺮ ﻣﺮﺣ&= #65248;ﻪ ﺑﻌﺪﻯ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ ﻭ ﭘﻴﺮ ﮐﺎﻣﻞ ﺣ= ﺴﻴﻨﻰ ﻭﺍﻟﻬﻰ ﺑﻤﻌﺮ&#= 65235;ﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺗﻨﻬﺎ ﺳﻮﮊﻩ ﺗ&= #65262;ﺳّﻞ ﻭ ﺗﻘﻠﻴﺪ ﻭ ﺍﻃ= ﺎﻋﺖ ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ ﺳ= ﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺧ&= #65262;ﺩ ﻧﻴﺰ ﺣﺴﻴﻦ ﺷﻬ&= #65268;ﺪ ﻭ ﺷﺎﻫﺪ ﺷﺪﻩ ﻭ= ﺣﺴﻴﻨﻰ ﺯﻧﺪﻩ ﺑﺨﻠﻖ ﺑ&= #65166;ﺯ ﮔﺮﺩﺩ. ﮐﻪ ﺭﻭﺡ= ﺍﻟﻬﻰ ﺍﻭ ﺩﺭ ﺑﺎﺯﮔﺸ&= #65174; ﺩﺭ ﺗﻦ ﺑﺸﺮﻯ<s= pan dir=3DLTR> </spa= n>ﻗﺒﻠﻰ ﺍﻭ ﻣA= 194;ﻓﻮﻥ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺯﻳ&= #65166;ﺭﺕ ﺍﻳﻦ ﺍﻣﺎﻡ ﺣﺴ&= #65268;ﻦ ﺩﺭ ﻗﺒﺮﺵ،ﺑﺮ= 5165;ﻯ ﺳﺎﻟﻚ ﺗﻦ ﭘﻴﺮ = ﻣﻴﺒﺎﺷﺪ.ﻭ ﻫﺮ ﺑﺎﺭ ﻫﻔﺘﮕ&= #65166;ﻧﻪ ﺧﻮﺩ ﺑﻬﺸﺘﻰ ﺍ&= #65199; ﺑﻬﺸﺘﻬﺎﻯ ﻫﻔ&#= 65176;ﮕﺎﻧﻪ ﺷﻬﻮﺩﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﺯﻳﺮﺍ ﺳﺎﻟﻚ ﺗﻨﻬﺎ ﺑ&= #65166; ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﺧ&= #65262;ﺩ ﺍﺯ ﭘﻴﺮﺩﻳﺪﻥ &= #65251;ﻴﮑﻨﺪ،ﺗﺎ ﺗﻔﺴﻴﺮ ﻭﺗﺄﻳ&#= 65268;ﺪ ﺍﺣﻮﺍﻝ ﺷﻬﻮﺩ&#= 65263; ﺍﻭﺭﺍ ﺑﻨﻤﺎﻳ&#= 65194;،ﻭﻧﻪ ﺯﻳﺎﺭﺕ ﻗﺒﺮ ﺍ&= #65251;ﺎﻡﺣﺴﻴﻦ ﺗﺎﺭﻳﺨﻰ</sp= an> &#= 65193;ﺭ ﺷﻬﺮ ﮐﺮﺑﻠﺎ،= 4400;ﻪ ﺳﺮ ﺍﻣﺎﻡ ﺣﺴﻴ&= #65254; ﻧﻴﺰ ﺩﺭ ﻗﺎﻫﺮ&= #65257; ﻣﺪﻓﻮﻥ ﺍﺳﺖ.ﮐ&= #65258; ﺳﺮﺵ ﺑدون ﺗﻨA= 206; ﺩﺭ ﮐﺮﺑﻠﺎ،ﺗ= 5198;ﺟﻴﺢ ﺑﺮﺍﻯ ﺯﻳﺎﺭﺕ &= #65193;ﺍﺭﺩ.ﻭ ﻟﺬﺍ ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﻚ ﻫﻤﻪ ﺟﺎ ﮐﺮﺑﻠ&= #65166; ﺍﺳﺖ.ﻭ ﭘﺮ ﺍﺯ ﮐ= ;ﺮﺏ ﻏﺼّﻪ ﻭ ﺑﻠﺎ ﻭ = ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﻭﻳﮋﻩ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭ ﭘﻴﻤﺎﻥ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﻫﻤﻪ ﺭﻭﺯﻫﺎ = ﻋﺎﺷﻮﺭﺍ ﺍﺳﺖ،ﮐﻪ ﺳﺎﻟ= 5242; ﻣﻴﺘﻮﺍﻧﺪ ﻫﺮ &= #65197;ﻭﺯ ﺷﻬﺎﺩﺕ ﺧﻮﺩ ﺩ&= #65197; ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺧﻮﻳﺶ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ.ﮐﻪ ﺑﻨﻮ&= #65197;ﻗﺎﺋﻢﺭﻭح اﻟﻘﺪس ﺭﻭﺯ ﻗ= 5268;ﺎمت اﺯ ﺁﻓﺮﻳﻨﺶ ﺑ&#= 65208;ﺮﻯ ﺑﺠﺒﺮﻭﺕ ﺍﻭﻝ &= #65165;ﻟﻬﻰ ﺑﺮﺳﺪ ﻭﻣﻌﺮﺍ&#= 65181; ﮐﻨﺪ. ﻭ ﺑﺮﻭﺡﺍ= ﻟﻘﺪس که ﺭﺳﻴﺪ.ﺧﻮﺩ &#= 65255;ﻴﺰ ﺭﻭح اﻟﻘﺪﺵ ﺷ= 5262;ﺩ. ﻫﻤﺎﻥ ﻣﻌﺮﺍﺟ&#= 65264; ﮐﻪ ﻣﺤﻤﺪ ﺍﺯ ﻣ= ﺴﺠﺪ ﺍﻟﺄﻗﺼﻰ ﻳﻌﻨ&#= 65264; ﺑﻌﺪ ﺍﺯ ﻣﺮﺣﻠ&= #65258; ﺳﺠﻮﺩ ﻭ ﺳﻠﻮﻙ&= #1548;ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ،ﺑﺸﻬ᥾= 2;ﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65197;ﻭﺣﺶ ﭘﺮﻭﺍﺯ ﻣﻴﮑﻨ&#= 65194;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻨﺶ &= #65259;ﻤﭽﻨﺎﻥ ﭼﻮﻥ ﻣﺮﺩﻫﺎﻯ &= #65193;ﺭ ﺭﺧﺖ ﺧﻮﺍﺑﺶ،= 5267;ﺎ ﺩﺭ ﮔﻮﺩﺍﻝ ﻋﺰ&= #65247;ﺘﮕﺎﻩ ﺍﻭ،ﭼﻮﻥ ﺣﻔﺮ= 5257; ﻗﺒﺮ ﺍﻓﺘﺎﺩﻩ &= #65165;ﺳﺖ.ﻭ ﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﺩﺍﺷﺖ،ﺍﺯ ﺍﻳ= 5254; ﺧﻮﺍﺏ ﻣﺮﮒ ﺑﻴ&= #65194;ﺍﺭ ﻣﻴﮕﺮﺩﺩ ﺑﺎ ﭘ&= #65262;ﺯﺵ ﺍﺯ ﺧﻮﺍﻧﻨﺪﻩ &= #64400;ﻪ ﭘس ﺍﺯﻣﻄﺎﻟﺐ &#= 65235;ﻠﺴﻔﻰ ﻭﻋﺮﻓﺎﻧﻰ ﺑﺼ&#= 65188;ﺮﺍﻯ ﮐﺮﺑﻠﺎ ﻣﻴﺰﻧ&#= 65268;ﻢ ﻭﺍﺯ ﮐﺸﺘﻪ ﺷﺪ&= #65253; ﺣﺴﻴﻦ ﺳﺎﻟﻚ ﺯ&= #65255;ﺪﻩ ﺍﻣﺮﻭﺯ ﻣﻴﮕﻮ&#= 65267;ﻢ،ﮐﻪ ﺫﮐﺮ ﻫﻤﻪ ﺳﻮﺍ&= #65169;ﻖ ﻭ ﻟﻮﺍﺣﻖ،ﻭﺗ= 5256;ﻮﻋﺎﺕ ﺑﻴﺎﻧﻰ ﻭ ﻋﺮﻓ&= #65166;ﻧﻰ ﻭﻣﮑﺘﺒﻰ، ﺭﺳ= 5166;ﻧﺪﻥ ﺧﻮﺍﻧﻨﺪﻩ ﺑﺎ&#= 65259;ﻤﻴّﺖ ﻟﺰﻭﻡ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ .<o:p></o:p> = 5255;ﻈﺮﻳﻪ ﻫﻴﻮﻡ ﺩﺭ ﺑﺎﺭ&= #65257; ﻫﻮﻳّﺖ ﺷﺨﺺ،A= 251;ﺒﻨﻰ ﺑﺮ ﺍﻳﻨﮑﻪ ﺍﻧ&= #65204;ﺎﻥ ﻣﺠﻤﻮعه اﻯ ﺍA= 199;ﺍﺩﺭﺍﮐﺎﺕ ﺣﺴّﻰ ﺍﺳﺖ،ﮐA= 258; ﺣﺮﮐﺖ ﻣﺪﺍﻭﻡ &= #65261;ﻣﺘﻌﺎﻗﺐ ﺩﺍﺭﺩ.ﻭﻣﺎﺭﺍ &= #65169;ﺨﻄﺎ ﻭ ﺍﻣﻴﺪﻭﺍﺭ ، &= #64400;ﻪ ﺩﺭ ﻣﻴﻴﺎﺑﻴﻢ&#= 1548;ﺗﻌﺎﻗﺐ ﻣﺮﺑﻮﻁ ﺑﻬﻤﻪ&#= 1548; ﻫﻤﺎﻥ ﺫﺍﺕ ﻣﺘ&= #65188;ﺪ ﺩﺭ ﻫﻮﻳّﺘﻰ ﺭ&#= 65165; ﺑﺎ ﺧﻮﺩﺵ ﻣﻴﻴ&= #65166;ﺑﻴﻢ.ﺑﻬﺘﺮ ﺍﺳﺖ ﭼﻨﻴﻦ ﺗﻮ&= #65215;ﻴﺢ ﺑﺪﻫﻢ ﮐﻪ ﺍﻳﻦ = ﻫﻮﻳّﺖ ﺷﺨﺺ ﺳﻴّﺎله = 75;ﻯ ﺍﺳﺖ،ﭘﺮ ﺍﺯ ﺟ&#= 65200;ﺋﻴّﺎﺕ.ﭼﻮﻥ ﺫﺭّﺍﺕ ﺁﺏ ﺩﺭ &= #65267;ﻚ ﺟﺮﻳﺎﻥ ﺁﺏ،ﮐ= 5258; ﺁﻧﺮﺍ ﻳﻚ ﻭﺍﺣ&= #65194; ﻣﻴﺪﺍﻧﻴﻢ.ﺍﻟ&#= 65170;ﺘﻪ ﻣثاﻝ ﻫﻴﻮﻡ ﺩ= 5197;ﺳﺖ ﺍﺳﺖ ﺑﺎﺯ ﺑﺎﻳ&= #65194; ﮔﻔﺖ ﮐﻪ ﺍﻳﻦ ﻫ= ﻤﺎﻥ ﻭﺣﺪﺕ ﺫﺍﺕ ﺍﺳ&= #65174; ﮐﻪ ﺁﻧﺮﺍ ﺭﻭﺡ = ﻣﻴﮕﻮﺋﻴﻢ،ﮐA= 258; ﭘﺎﺩﺍﺵ ﺗﮑﺎﻣ&#= 65246; ﺩﺭ ﺗﻐﻴﻴﺮ ﻣث&#= 1576;ت ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎﺯ = ﺍﻳﻦ ﻭﺣﺪت ﺒﺎﺧﻮﺩ &#= 65261;ﺍﺩﺭﺍﻙ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﻮ&= #65193;ﺵ،ﻣﻌﺎﺩﻝ ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺩﺭﻋﻮﺍﻟﻢ ﺍﻟ&#= 65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﻫﺮﻣﻰ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65259;ﺮﻣﺠﻤﻮعه ﻳﻚ ﺳﻄﺢ ﮐﻠّﻰ&#= 1548;ﭼﻮﻥ ﻳﻚ ﻭﺍﺣﺪﻯ ﺟﺰ&= #65163;ﻰ،ﺑﺮﺍﻯ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ &= #65165;ﺳﺖ.ﮐﻪ ﺩﺭ ﻫﺮ ﻧﻮﻉ ﺑﻴ= ﻚ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻭ &= #65193;ﺭ ﻧﻬﺎﻳﺖ ﺑﺮﺏّ &#= 65165;ﻟﺄﺭﺑﺎﺏ ﻧﻘﻄﻪ ﺑﺎﻟﺎﻯ &= #65259;ﺮﻡ ﻭﻣﺨﺮﻭﻁ ﻣﻴﺮ&#= 65203;ﻴﻢ.ﻭﻟﻰ ﻫﻴﻮﻡ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ،ﺍﺯ ﺍﻳﻦ ﺫﺍﺕ ﮐﻠّ&#= 65264;،ﺍﺯ ﺍﺩﺭﺍﮐﺎﺕ ﺟﺰ&#= 65163;ﻰ ﮐﻪ ﻣﻄﺮﺡ ﻣﻴﮑ&= #65256;ﺪ،ﻭ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻴ&= #65200; ﻫﺴﺖ،ﺧﻮﺩﺭﺍ = 5165;ﺯ ﻭﺟﻮﺩ ﺭﻭﺡ ﻭﻧ&= #65236;س ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ، ﺑﺎﻟﺄﺧﺮﻩ ﺍﻟ&#= 65260;ﻰ ﺷﺪﻩ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﮐﺎﻣﻠﺎﻥ ﻗﺮﺍ&#= 65197; ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ.&= #65261; ﻟﺬﺍ ﻭﻯ ﺭﻭﺡ ﻭ= ﻧﻔس ﺭﺍ ﺧﻴﺎﻝ ﻣﻴﺪ&= #65165;ﻧﺪ.ﻳﻌﻨﻰ ﻳﻚ ﻭﻫﻢ ﺍﻧﺘﺰ&= #65165;ﻋﻰ ﺫﻫﻦ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﻭﻫﻢ ﻭ ﺧﻴﺎﻝ ﺭ= ﺍ ﺑﺎﺯ گونه ای ᥾= 1;ﺟﻮﺩ ﻣﻴﺪﺍﻧﺪ.که ﺃ= 5175;ﻤﻰ ﻧﺎﺳﻮﺗﻰ ﻭﻣﺤ&#= 65204;ﻮس ﻤﺎ ﻧﻴﺴﺖ،ﻭﻟ= 5264; ﻣﺎﻫﻴّﺖ ﺧﺎﺹ &#= 65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﺫ= ﻫﻦ ﻭﺭﻭﺍﻥ،ﻭﻟﻮ = 5169;ﻨﺎﻡ ﺧﻴﺎﻝ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ.ﮔﺮﭼﻪ ﻭﺟﻮﺩﻯ ﻋﺪﻣﻰ &= #65165;ﺯ ﻟﺤﺎﻅ ﺃﺗﻤﻰ ﺍ&= #65203;ﺖ.ﻭﻣﻴﺪﺍﻧﻴ= 5250; ﮐﻪ ﻣﺪﺍﻡ ﺍﻳﻦ = ﺧﻴﺎﻟﻬﺎﻯ ﻭﻫﻤﻰ، ﺧﻮﺩﺭ= 5165; ﺑﻤﺮﺍﺗﺐ ﺩﻳﮕ&#= 65198;ﻯ ﮔﺬﺍﺭ ﻣﻴﮑﻨﺪ.&= #64400;ﻪ ﻫﻨﻮﺯ ﻭﺿﻊ ﺟﺪ&= #65267;ﺪ ﺧﻴﺎﻝ ﻭﻭﻫﻤﻰ&#= 1548;ﻭ ﺑﺘﻌﺒﻴﺮ ﺩﻳﮕ&#= 65198; ﻧﻮﻋﻰ ﻭﺍﻗﻌﻰ &= #65165;ﺳﺖ.ﮔﺮﭼﻪ ﺣﻘﻴﻘﻰ ﻧﻤﻴﺒ&#= 65166;ﺷﺪ. ﻳﻌﻨﻰ ﻣﺮﺍﺗﺐ &= #65165;ﻧﺘﺰﺍﻋﻰ ﺑﺎﻟﺎﺗﺮ ﻧﻴﺰ &= #65261;ﺟﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ ﺣﻘﻴ&= #65240;ﻰ ﺗﺮ ﺍﺯ ﻭﺍﻗﻌﻴ&= #1617;ت اﻧﺘﺰﺍﻋﻰ ﺑﺸ= 5198;ﻯ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺣﻘ= ﻴﻘﺖ ﺑﺎﺯ ﺑﺮﺗﺮ ﻧﻴ&= #65204;ﺖ. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺒﺎﻟﺎ&#= 65175;ﺮﻳﻦ ﻭﺍﻗﻌﻴّﺖ ﺣﻘ= 5268;ﻘﻰ،ﺩﺭ ﺭﺳﻴﺪﻥ ﺑﻌﺮﺵ &= #65197;ﺣﻤﺎن ﺮﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﺑﺎﺯ ﻫﻨﻮﺯ ﺣﻘﻴﻘﺘ&#= 65260;ﺎﻯ ﺑﺮﺗﺮ ﺩﺭ ﺍﻧﺘ&= #65200;ﺍﻉ ﺫﻫﻦ ﻣﺮﺍﺗﺐ ﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺎ&= #65251;ﺤﺪﻭﺩ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﻣﻨﻄﻘﺎ ﺣﻘﻴﻘ&#= 65174; ﻣﻄﻠﻖ ﻧﺰﺩ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺍﺳﺖ.ﻭ ﮔﺮﭼﻪ ﺑ= ﺎﺯ ﺣﻘﻴﻘﺖ ﻣﻄﻠﻖ &= #65227;لی اﻟﺄﻃﻠﺎق ﺮﺍ = 5193;ﻭ ﻋﺎﻟم ﻮﺟﻮﺩﻯ &#= 65227;ﺪﻡ ﻣﺎﺳﻮﺍﻯ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﻮ ﺩﺭ ﺑﻴ= ;ﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻴﻬﺎﻯ &= #65251;ﻮﺭﺩ ﺗﺼﻮﺭ ﺩﺭ ﻋﻤّ&#= 1575;ء ﻫﺎﻫﻮت ﺒﺎﻳﺪ &#= 65193;ﺍﻧﺴﺖ. ﮐﻪ ﺩﺭ ﺍﺳﻢ ﺍﻟ= ﺨﺎﺭﺝ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻭ= ﺩﺭ ﺑﺎﻃﻦ،ﻏﻴﺮ ﻇ= 5166;ﻫﺮ ﺑﺮﺍﻯ ﻏﻴﺮ ﺧﻮ&= #65193;ﺵ ﻣﻴﺒﺎﺷﺪ.ﺩﺭﻋ&#= 65166;ﻟﻢ ﻭﺟﻮﺩﻯ ﺑﺎ ﻣﺎ&= #65259;ﻴّﺖ ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ&#= 1548; ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﮕ&= #65198;ﺍﻥ،ﻭﺭﻭﺩ ﺑﻬﺎﻫﻮﺕ ﺑﺸﺮ&#= 65217; ﻋﺪﻡ ﺭﺳﻴﺪﻥ ﺍ&= #65203;ﺖ ﮐﻪ ﻣﻌﺪﻭﻡ ﻧﻴ&= #65200; ﺩﻳﺪﻥ ﻭ ﻓﻬﻤﻴ&= #65194;ﻥ ﻧﺪﺍﺭﺩ.ﻭ ﺍﻟﻠ&= #65258; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167;،ﺧﻮﺩ ﺻﺎﺩﺭ ﺍﻭﻝ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ ﻣﻴﺒﺎﺷﺪ. ﺍ= ﻟﻠﻪ ﻋﺮﺑﻰ ﺷﺪﻩ،ﺃ= 5259;ﻮ ﻣﺬﮐﻮﺭ ﺩﺭ ﺃﻫ&= #65262;ﺭﻣﺰﺩﺍ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻗﺮ&= #65267;ﺶ ﻭ ﻣﺤﻤﺪ ﺍﺯ ﺯﺭ= ﺩﺷﺘﻴﺎﻥ ﻣﻬﺎﺟﺮ ﺑﻴﻤﻦ &= #65261;ﺳﭙس ﺑﻤﮑّﻪ ﺑﻮﺩه = 575;ﻧﺪ.ﮐﻪ ﺭﻭﺵ ﺳﻠﻮﻙ ﻋﻤ&= #65248;ﻰ ﺯﺭﺩﺷﺖ،ﻭ ﺍﺑ= 5198;ﺍﻫﻴﻢ ﺑﺮﻫﻤﻦ ﺯﺭﺩﺷ&#= 65176;ﻰ ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ &= #65153;ﺯﺭ،ﺑﮕﻔﺘﻪ ﻗﺮﺁﻥ ﻣﻴﭙﺮﺩ&#= 65165;ﺧﺘﻨﺪ. ﻭ ﺍﺯ ﺳﺎﺳﺎﻧﻴ&= #65166;ﻥ ﻗﺸﺮﻯ ﺁﺧﻮﻧﺪ &= #65211;ﻔﺖ ﻓﺮﺍﺭ ﮐﺮﺩﻩ ﺑ&= #65262;ﺩﻧﺪ ﮐﻪ ﻫﺮ ﻏﻴﺮ ﻣﺬ= ﻫﺐ ﺧﻮﺩﺭﺍ ﺑﻨﺎﻡ &= #65251;ﺰﺩﮐﻰ ﻭ ﻓﺎﺳﻖ ﻣﻨﺎﻓ&= #65238; ﻣﻴﮑﺸﺘﻨﺪ،ﮐA= 258; ﺍﻣﺮﻭﺯ ﺁﺧﻮﻧ&#= 65194;ﻫﺎﻯ ﺷﻴﻌﻪ،ﻧﻴﺰ ﺑ= 5256;ﺎﻡ ﻣﻨﺎﻓﻖ ﻫﺮ ﻣﺨ&= #65166;ﻟﻒ ﺭﺍ ﻣﻰ ﮐﺸﻨﺪ . ᥷= 9;ﻳﺮﺍ ﺁﻧﭽﻪ ﮐﻪ ﻧﺪﺍ&= #65197;ﻧﺪ،ﺧﺪﺍ ﺟﻮﺋﻰ ﻭ ﺧﺪﺍ ﺷ= ﻨﺎﺳﻰ ﻭ ﺧﺪﺍ ﭘﺮﺳﺘﻰ = ﻣﻴﺒﺎﺷﺪ .<o:p></o:p> = 5169;ﺮﺍﻯ ﻋﻠّﺖ ﺣﻔﻆ ﻫﻮ&#= 65267;ّﺖ ﺧﻮﺩ،ﺑﺎﺯ ﻣﻴ= 5176;ﻮﺍﻧﻴﻢ ﺑﮕﻮﺋﻴﻢ، ﮐﻪ &#= 65187;ﺎﻓﻈﻪ ﺑﺎﻋث ﺩﺭﻙ &#= 65187;ﺎﻝ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷ&= #65192;ﺼﻴّﺖ ﮔﺬﺷته ﻮﺍﮐﻨA= 262;ﻥ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65187;ﺎﻓﻈﻪ ﺑﺴﻴﺎﺭ ﺃﻧﺪﻙ &= #65165;ﺯﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺍﺭﺩ.ﻭ= ﺍﮐثرﺍ ﭼﻨﺎﻥ ﺿﻌﻴﻒ ﻭ&= #65175;ﺰﮐﻴﻪ ﺷﺪﻩ ﻃﺒﻴﻌﻰ،= 5193;ﺭ ﻧﺘﻴﺠﻪ ﻋﺒﺮﺗ&#= 65260;ﺎﻯ ﻧﺪﺍﻧﺴﺘﻪ ﺍﺯ &= #65193;ﻭﺭﻩ ﺯﻧﺪﮔﻰ ﺍﺳﺖ.ﮐ&= #65258; ﻇﻬﻮﺭﻯ ﺩﺭﺣﺎ&#= 65235;ﻈﻪ ﻧﺪﺍﺭﻧﺪ.ﻭ ﺍﮔ&= #65198; ﮐﺴﻰ ﺭﺍ ﻧﺎﮔﻬ&= #65166;ﻧﻰ ﺑﻔﻴﻠﻢ ﺯﻧﺪﮔ&#= 65264; ﮐﻮﺩﮐﻰ ﺍﻭ ﻣﺮ&= #65165;ﺟﻌﻪ ﺩﻫﻴﻢ، ﻭ ﻳﺎ ﺩ&= #65197; ﻫﻴﭙﻨﻮﺗﻴﺰﻡ &#= 65251;ﻤﮑﻦ ﺍﺳﺖ.ﻭ ﻳﺎ ﺍﮔﺮ= ﺁﺳﻴﺐ ﻣﻐﺰﻯ ﺩﺳﺖ ﺑﺪ&= #65259;ﺪ،ﮐﻪ ﻧﺘﻮﺍﻧﺪ ﺫﻫﻦ &= #65153;ﻧﺘﻨﻰ ﻭﻭﺳﻴﻠﻪ ﺍﺭﺗ&#= 65170;ﺎﻃﻰ ﺑﺎ ﺭﻭﺍﻥ ﻭ ﮊﻧ= ﺘﻴﻚ ﺭﻭحی اﻣﺮﻭﺯ A= 169;ﺸﺮﻯ ﺧﻮﺩﺩﺍﺷﺘﻪ ﺑ&#= 65166;ﺷﺪ،ﺑﺎﻋث ﻓﺮﺍﻣﻮﺷﻰ ﻫﻮ&#= 65267;ّﺖ ﺍﻧﺴﺎﻧﻰ ﺍﻣﺮ&#= 65261;ﺯ ﺍﺯ ﻣﻴﺸﻮﺩ. ﻣﺎ= ﻧﻨﺪ ﺁﻧﭽﻬﮑﻪ ﮐﺴﻰ &= #65165;ﻣﺮﻭﺯ ﻫﻮﻳّﺖ ﻧﻮﻉ ﻣ&#= 65268;ﻤﻮﻧﻰ ﺧﻮﺩﺭﺍ ﻧﺘﻮﺍ&#= 65255;ﺪ ﺑﺪﺍﻧﺪ.ﺷﺎﻳﺪ &= #64400;ﻪ ﺧﻴﺎﻧﺖ ﺣﺎﻓﻈ&#= 65258; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻭ ﻧﻪ ﺫﻫﻦ ﻭﻣﻐﺰ = ﺍﻧﺴﺎﻥ،ﻫﻤﭽA= 256;ﺎﻥ ﺷﺨﺺ ﺭﺍ ﺍﺣﺴﺎ&= #1587; ﻭﺟﻮﺩ ﻣﺴﺘﻘﻞ &= #65191;ﻮﺩ ﻣﻴﺪﻫﺪ.ﮔﻮﺋﻰ &= #65153;ﺧﺮﻳﻦ ﻭﺟﻮﺩ ﺷﺨﺺ ﺑﻄ&= #65262;ﺭ ﻣﺴﺘﻘﻞ،ﺑﺪﻭA= 253; ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻭ&= #65183;ﻮﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺷﺨﺺ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻳﺎ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻣﺴﺘﻘﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﮐﻪ ﻫﻢ ﻣﺮﺍﺣﻞ ﻗﺒ&= #65248;ﻰ ﺭﺍ ﻧﻤﻴﺪﺍﻧﺪ.&= #65261; ﻫﻢ ﻣﺮﺣﻠﻪ ﺟﺪ&= #65267;ﺪﻯ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ = ﻧﻤﻴﺪﺍﻧﺪ.ﮔﻮ&#= 65163;ﻰ ﻋﮑس ﺑﻰ ﺣﺮﮐﺖ &= #65165;ﺯ ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65251;ﻰ ﺑﻴﻨﺪ.ﮐﻪ ﺍﮔﺮ = ﺯﻣﺎﻥ ﺩﺭﺍﺯﻯ ﺩﺭ ﻳﻚ = ﻋﮑس ﻣﻌﻤﻮﻟﻰ ﺑﻰ ﺣ&= #65198;ﮐﺖ ﻧﻈﺮ ﺷﻮﺩ، ﺣﺎ&#= 65247;ﺖ ﺗﻮﻗﻒ ﺣﺎﻝ ﻭﺯ&= #65251;ﺎﻥ ﻭ ﻫﻮﻳّﺖ،ﺩﺭ = 4380;ﻨﻴﻦ ﻧﺎﻇﺮﻯ ﭘﻴﺪﺍ &= #65251;ﻴﺸﻮﺩ. ﻭﭼﻮﻥ ﺍﺯ ﻧﻈﺮ = ﺃﻧﺪﻭﺧﺘﻦ ﺩﺭ ﻋﮑس ﺑﻰ ﺣﺮ&= #64400;ﺖ ﺧﺎﺭﺝ ﺷﻮﺩ،ﺑ= 5166;ﺯ ﺟﺮﻳﺎﻥ ﺳﻴّﺎ= 5247;ﻪ ﻭﺟﻮﺩ ﺩﺭ ﺧﻮﺩ&= #65197;ﺍ ﺍﺣﺴﺎس ﻣﻴﮑﻨ= 5194;. ﺳﻴّﺎﻟﻪ ﻭﺟﻮ= 5193; ﭼﻮﻥ ﻓﻮّﺍﺭﻩ &#= 65261; ﺳﺘﻮﻥ ﺁﺏ،ﭼﻴ= 5200;ﻯ ﻫﺴﺖ ﻗﺎﺑﻞ ﺩﺭ&= #65241;، ﻭﻟﻰ ﺑﺎﺯ ﭼﻴﺰ&= #65263; ﻧﻴﺴﺖ،ﻭ ﺍﻧﺘ= 5200;ﺍﻋﻰ ﻧﺎﺷﻰ ﺍﺯ ﻋﺪﻡ = ﻗﺪﺭﺕ ﺷﺨﺺ ﺍﻧﺴﺎﻥ،= 5165;ﺯ ﺫﺭﺍﺕ ﺁﺏ ﮐﻪ ﻣ= ﻴﺮﻭﻧﺪ،ﻭ ﺑﺎﺯﮔﺸﺘﻰ ﻧﺪ&#= 65165;ﺭﻧﺪ.ﮐﻪ ﺍﮔﺮ ﺣﺮﮐﺖ ﺍﻳ&= #65254; ﺫﺭﺍﺕ ﺁﺏ ﺑﺴﻴ&= #65166;ﺭ ﺁﻫﺴﺘﻪ ﺷﻮﺩ ،&#= 1570;ﻧﮕﺎﻩ ﺳﺘﻮﻧﻰ ﺩﻳﺪﻩ &= #65255;ﻤﻴﺸﻮﺩ.ﺩﺭﺳ= 5174; ﻣﺎﻧﻨﺪ ﺫﺭﺍﺕ &= #65235;ﻮﺗﻮﻥ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ&#= 1548; ﮐﻪ ﭼﻮﻥ ﻣﺘﻮﻗ&= #1617;ﻒ ﮔﺮﺩﺩ،ﮔﻠﻮﻟA= 260;ﺎﻯ ﺍﺯ ﻣﺎﺩﻩ ﻧﻮﺭ = ﺑﻨﺎﻡ </spa= n>ﻓﻮﺗﻮﻥ ﻭ ﺗA= 198;ﮐﻴﺒﺎﺕ ﺗﺤﺖ ﺃثیرﻯ ﺧA= 262;ﺩﻣﻴﺒﺎﺷﺪ.ﻭᤦ= 0;ﻮﻥ ﺑﺴﺮﻋﺖ ﺣﺮﮐﺖ &= #64400;ﻨﺪ،ﺑﺼﻮﺭﺕ ﻣﻮﺝ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ.ﺑﺎ ﺍﻳﻦ ﻋﻠﻢ ﮐﻪ ﻣ= ﻮﺝ ﻧﻮﺭ ﺑﻴش اﺯﺻ= 5194;ﻫﺎ ﻣﺎﺩه ﺘﺤت ﺃث= 40;رﻯ ﻣﺨﺘﻠف ﺘﺸﮑﻴ= 5246; ﺷﺪﻩ، که ﻔﻮﺗA= 262;ﻥ ﻳﺎﮐﻮﺍﻧﺘﻮﻡ &#= 65261;ﺍﺣﺪ ﺍﻧﺮﮊﻯ ، ﺳﻨﮕ&#= 65268;ﻦ ﺗﺮﻳﻦ ﻭﺍﺣﺪ ﺩ&= #65197; ﺍﻳﻦ ﻣﻮﺝ ﻧﻮﺭ = ﺍﺳﺖ.ﮐﻪ ﺍﮔﺮ ﻓﻮﺗﻮﻥ ﺳ&= #65256;ﮕﻴﻦ ﺗﺮ ﺍﺯ ﺍﻳﻦ ﺷﻮ= ﺩ، ﺍﺯﻣﻮﺝ ﺳﻘﻮﻁ &= #65251;ﻴﮑﻨﺪ.ﮔﻮﺋﻰ ﻳﻚ ﭼﻴﺰﻯ ﺳﻨﮕ&= #65268;ﻦ،ﮐﻪ ﺿﻤﻦ ﺳﻴّﺎﻟﻪ &#= 65235;ﻮﺍﺭﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ&#= 1548; ﺑﻌﻠّﺖ ﺳﻨﮕﻴ= 5254; ﺧﻮﺩ،ﺍﺯ ﺳﺘﻮ= 5253; ﻓﻮﺍﺭﻩ ﺑﮑﻨﺎ&#= 65197;ﻯ ﺳﻘﻮﻁ ﻣﻴﮑﻨﺪ &= #65169;ﺎﺯ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ&#= 65263; ﻣﻴﮑﻨﻢ ﮐﻪ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ،ﻳﺎ ﻫﻤ= 5166;ن اﺻﻞ ﻭﺟﻮﺩ ﺍﻧ&#= 65204;ﺎﻥ،که ﻘﺒﻠﺎ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﻮﺩه ﻮﺩﺭ ﮐﺎ&#= 65251;ﻠﺎﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&= #65194;ﻩ ﺍﺳﺖ،ﺩﺭﻏﻴﺮA= 203;ﺎﻟﮑﺎﻥ ﻗﺸﺮﻯ،ﻣﺨﺎﻟA= 234; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5261;ﻟﻰ ﻓﻬﻤﻴﺪﻩ ﺍﺯ ﭘ&= #65268;ﺎﻡ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5259;ﻢ ﺍﮐﻨﻮﻥ ﺭﻭﺡ ﺣ&= #65268;ﻮﺍﻧﻰ ﺍﻭ،ﺩﺭ ﻧﺮﺩﺑ= 5166;ﻥ ﺭﻭﺣی ﺪﺭﺣﺮﮐ= 578; ﺤﻘﻴﺮﺗﺮ ﺳﻘﻮ&#= 65217; ﻣﻴﮑﻨﺪ. ﻭﻟﺬﺍ = ﭘسﺍﺯ ﻣﺮﮒ، ﻭﺷﺎﻳﺪ &#= 65259;ﻢ ﺍﮐﻨﻮن ﺴﺮﻳﻌ= 5176;ﺮ ﺑﻤﺮﺯ ﻣﺮﮒ ﻣﻴ&= #65198;ﺳﺪ. ﭼﻨﻴﻦ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺣﻴﻮﺍﻧﻰﺗﺮ ﺷ&#= 65194;ﻩ ﺁﻧﺎﻥﮐﺎﺭﻣﺎ= 5163;ﻰ ﻭ ﻗﻬﻘﺮﺍﺋﻰ،= 5261;ﺍﺭﺩ ﻧﻄﻔﻪ ﻣﺎﺩﺭ ﺣ&= #65268;ﻮﺍﻧﻰ ﻣﻨﺎﺳﺐ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ &= #65191;ﻮﺩ ﻣﻴﺸﻮﺩ.ﮐﻪ &#= 65169;ﻘﻮﻝ ﻗﺮﺁﻥ ﻣﺴﺦ ﻣﻴ&= #65252;ﻮﻥ ﻭ ﺧﻮﻙ ﺑﻬﺘﺮﻳ&= #65254; ﺷﺎﻧس ﺁﻧﻬﺎ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ.ﻭ ﺍﻟّﺎ ﻣ&= #65204;ﺦ ﻣﺎﺭ ﻭﻣﻮﺭ ﻭﺣ&= #65176;ﻰ ﺑﻔﺴﺨﻬﺎﻯ ﮔﻴ&#= 65166;ﻫﻰ ﻭﺭﺳﺨﻬﺎﻯ ﺟﻤ&#= 65166;ﺩﻯ ﻭ ﺭﺳﺨﻬﺎﻯ ﺗﺤ&= #65174; ﺟﻤﺎﺩﻯ،ﻧﻴﺰ = 5165;ﻣﮑﺎﻥ ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﻧ&= #65262;عی هست . ﻭﻟﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﻤﻪ ﻣﺨﻠﻮﻗﺎ&#= 65173; ﺳﺮﮐﺶ ﺧﻮﺩﺭﺍ&#= 1548;ﺍﺟﺎﺯﻩ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65199;ﻳﺎﺩ ﻧﻤﻴﺪﻫﺪ،ﮐﻪ = 5207;ﺎﻳﺴﺘﻪ ﺳﻘﻮﻁ ﺑﻴﺸﺘﺮ &= #64404;ﺮﺩﺩ.ﺯﻳﺮﺍ ﻧﻈﺎﻡ ﻗﻴ= ;ّﻮﻣﻴّﺖ ﻭ ﺳﺮﭘﺎ ﺑﻮﺩﻥ = ﺍﻋﻀﺎﻯ ﺑﺪﻥ،ﻭ ﺍﺭﺗﺒ= 5166;ﻃﺎﺕ ﺍﻋﻀﺎ ﺑﺎﻫﻢ ﭼ&= #65256;ﺎﻥ ﻧﻴﺴﺖ ،ﮐﻪ ﺑﻴ&#= 65206; ﺍﺯ ﺣﺪّﻯ ﺑﺎﻫ&#= 65250; ﻣﺮﺗﺒﻂ ﻭ ﺍﺩﺍ&= #65251;ﻪ ﺣﻴﺎﺕ ﺑﺪﻫﻨﺪ.&= #65169;ﺎﺯﻫﻢ ﺩﺭ ﺑﺮﺧﻰ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﻓﺎﺳﺪ ﻣﺬﻫﺒﻰ &= #65239;ﺸﺮﻯ ﮐﻪ ﻧﻘﺶ ﺷﻴﻄﺎ&= #65255;ﻰ ﻗﻬﻘﺮﺍ ﺑﺮ،ﺑ= 5198;ﺍﻯ ﻣﺮﺩﻡ ﻗﻬﻘﺮﺍ &= #65219;ﻠﺐ ﺩﺭ ﺟﻬﺎﻥ،ﺑﺎ &#= 64404;ﻨﺎﻫﮑﺎﺭﻯ ﻧﺎﻣﺤﺪﻭﺩ ﺩﺍ&#= 65197;ﻧﺪ ﻧﮕﺎﻩ ﻣﻴﺪﺍﺭ&#= 65193;.ﮐﻪ ﺍﻳﻦ ﺷﻴﻄﺎﻧﻬ&#= 65166;ﻯ ﺑﺰﺭﮒ ﻭﺑﻘﻮﻝ &= #64344;ﻴﺎﻣﺒﺮ،ﺍﺑʌ= 48;ﻴس ﺩﺭ ﻟﺒﺎس ﺭﻳﺎ&#= 64400;ﺎﺭﻯ ﺭﻭﺣﺎﻧﻴّﺖ ﮐ= 5166;ﺫﺏ،ﻭ ﺗﻠﺒﻴس ﻭ ﻃﻠﺎ &= #65255;ﻤﺎﻯ ﻣِس ﻓﺮﻭﺵ،ﻃʌ= 62;ﻝ ﻋﻤﺮ ﻫﻤﺮﺍﻩ ﻓ&= #65204;ﺎﺩ ﻗﻬﻘﺮﺍﺋﻰ ﻋﻤ&#= 65268;ﻖ ﺗﺮ ﺭﻭﺍﻥ،ﻃﻮ= 5245; ﻋﻤﺮ ﻣﻴﻴﺎﺑﻨ&#= 65194;،ﮐﻪ ﺟﻬﻨﻢ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﻍ ﺗﺮ ﻭ ﮔﻮﺩ= ﺗﺮ ﻭ ﺗﺎﺭﻳﮑﺘﺮ،= 5193;ﺭ ﻋﻘﻞ ﺩﺭ ﻣﺴﺨﻬ&= #65166; ﻭ ﻓﺴﺨﻬﺎﻯ ﻧﻤ&= #65166;ﻳﻨﺪ.ﮐﺴﺎﻧﻰ ﮐﻪ ﻳﻚ ﺷﺒﻪ ﻫﺰ= ﺍﺭﺍﻥ ﺑﻰ ﮔﻨﺎﻩ ﻳﺎ ﮐ= ﻢ ﮔﻨﺎﻩ،ﻭﺣﺘﻰ = 5193;ﺍﺭﺍﻯ ﺣﻖ ﮔﻨﺎﻫﮑﺎﺭ&#= 65263; ﺭﺍ ﮐﺸﺘﺎﺭ ﻣﻴ&= #64401;ﻨﻨﺪ.ﻭ ﺩﺭ ﻗﺒﺮﻫﺎﻯ ﺩ&= #65203;ﺘﻪ ﺟﻤﻌﻰ،ﺩﻭﺭ ﺍ= 5199; ﻧﺎﻟﻪ ﻋﻠﺎﻗﻤ&#= 65256;ﺪﺍﻥ ﺁﻧﻬﺎ ﺩﻓﻦ می &#= 65256;ﻤﺎﻳﺪ.ﻭ ﺍﻳﻦ ﻗﺸﺮﻳّﻮ= 5253; ﻣﺬﻫﺒﻰ ﻋﻘﺐ ﺍ&= #65235;ﺘﺎﺩﻩ ﻋﻘﻠﻰ،ﻭ ﻋﻘﺐ &#= 65197;ﻓﺘﻪ ﺭﻭﺣﻰ، ﺧﻴﺎﻝ &#= 65251;ﻴﮑﻨﺪ ﮐﻪ ﺍﻳﻦ ﮐﺎﺭﺷ&= #65166;ﻥ ثوﺍب اﻟﻬﻰ ﺍʌ= 03;ﺖ.ﻭﺍﮔﺮ ﭼﻨﻴﻦ نکنند ᥷= 1;ﻮﺩ ﮔﻨﺎه کرده اﻧ= ;ﺪ ﭘس ﺍﻧﺴﺎﻥ ﻋﺎ&#= 65239;ﻞ ﺑﺎﻳﺪ ﺑﺪﺍﻧﺪ&#= 1548; ﮐﻪ ﺍﺣﺴﺎس ﻫﻮ&#= 65267;ّﺖ ﻣﺴﺘﻘﻞ ﺧﻮﺩ ﺿ&= #65252;ﻦ ﻭﺍﻗﻌﻴّﺖ ﺁﻥ= 548;ﻳﻚ ﻓﺮﻳﺐ ﺑﺰﺭﮒ ﻭ = ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﻏﺮﻭﺭ &= #65153;ﻓﺮﻳﻦ،ﻭ ﺧﻮﺩ ﺑﺰﺭﮒ ﭘﻨ&= #65194;ﺍﺭﻯ ﻣﻴﺒﺎﺷﺪ. ﺩﺭﺣ&= #65166;ﻟﻴﮑﻪ ﻋﻠﻰ ﺭﻏﻢ ﺑﺰﺭ&= #64404;ﻰ ﺁﻥ،ﻧﺴﺒﺖ ﺑﺤ= 5240;ﻴﺮﺗﺮﻫﺎ،ﻧﺴ= ;ﺒﺖ ﺑﺒﺮﺗﺮﺍﻥ ﻫﻤ&#= 64381;ﻨﺎﻥ ﺣﻘﻴﺮ ﺍﺳﺖ. ﻭ ﻟ= ;ﺬﺍ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﻓﺘﺨﺎﺭ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﺣﺘﻰ ﺑﺎﻋث ﺳﺘ&#= 65166;ﻳﺶ ﺧﺪﺍﻭﻧﺪ،ﻭ ﺍ= 5235;ﺘﺨﺎﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﺑﺮﺍﺑﺮ ﻓﺮﺷﺘ&#= 64405;ﺎﻥ ﻭﺩﻳﮕﺮ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺍﻳﻦ ﺗﻌﺒﻴ&= #65198;ﻯ ﺑﻴﺎﻧﻰ ﺍﺳﺖ ،&#= 65261;ﻟﻰ ﻫﻨﻮﺯ ﺧﻮﺩﺭﺍ &= #65255;ﺎﭼﻴﺰ ﻭ ﺣﻘﻴﺮ ﻣﻴﺪﺍ&= #65255;ﻨﺪ ﻭ ﻓﻘﻴﺮ . ﻭ ﻫﻮ᥾= 7;ّﺖ ﻣﺴﺘﻘﻞ ﮐﻨﻮﻧ&#= 65264;،ﺷﺄﻥ ﻣﻘﺎﻡ ﻭ ﻣﻘﺎﻡ = ﺭﻭﺡ ﻳﺎ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ.ﮐﻪ ﻧﺒﺎﻳ&= #65194; ﺩﺭ ﺁﻥ ﺳﻄﺢ ﻣﺘ= ﻮﻗﻒ ﺑﻮﺩ.ﻣﺎﻧﻨﺪ ﺑ&= #65268;ﺴﻮﺍﺩﻯ ﮐﻪ ﺑﺎﺳﻮﺍﺩ ﺷ&= #65262;ﺩ.ﻭ ﺩﻳﮕﺮ ﻧﺨﻮﺍﻫ&#= 65194; ﺗﻮﺍﻧﺴﺖ که ب= 07; ﺒﻴﺴﻮﺍﺩﻯ ﺧﻮﺩ ﺑﺎﺯﮔﺮﺩ&#= 65193;.ﻳﺎ ﺩﻳﭙﻠﻤﻬﺎﻯ ﮐ&#= 65258; ﻟﻴﺴﺎﻧس ﺷﺪﻩ= 548;ﺗﻮﺍﻥ ﺑﺎﺯﮔﺸﺖ ﺑﻬﻤ&#= 65166;ﻥ ﻃﺮﺯ ﻓﮑﺮ ﺩﻭﺭ&= #65257; ﺩﻳﭙﻠﻤﻪ ﺑﻮﺩ&#= 65253;،ﺑﺮﺍﻳﺶ ﻣﻴﺴّﺮ ﻧﻴﺴﺖ &#= 65261;ﻟﻰ ﺁﺷﻨﺎ ﺑﻄﺮﺯ ﺗ&= #65236;ﮑّﺮ ﺩﻳﮕﺮ ﺩﻳﭙﻠﻤ&#= 65258; ﻫﺎ ﻫﺴﺖ. ﻭ ﺑﺎﻟ= ;ﺄﺧﺮﻩ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺗ&= #65232;ﻴﻴﺮ ﮐﺮﺩﻩ ﺩﺭ ﺣﮑﻢ = ﺧﻴﺎﻝ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ .= <o:p></o:p> = 5259;ﻴﻮﻡ ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #65255;ﻈﺮﻳّﺎﺕ ﻟﺎ= ﻣﺮﮐﺰ= ;ﻯ ﺧﻮﺩ ﺍﺯ ﻋﻘﻞ،&#= 65267;ﺎ ﻣﻨﻈﻮﺭ ﺍﺯ ﺭﻭ&= #65165;ﻥ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ، ﺁﻧﺮﺍ ﻭﺣﺪﺕ ﻧ&= #65204;ﻖ ﻭﻧﻈﺎﻡ ﺍﻧﺘﺰ&#= 65165;ﻋﻰ ﻣﻴﺪﺍﻧﺪ.ﻭﻧﻪ &= #65261;ﺍﺣﺪ ﻫﺴنه اﻯ ﻭﻭﺟA= 262;ﺩﻯ ﻣﺎﺩﻯ.ﺯﻳﺮﺍ ﻋ&= #65240;ﻞ ﺭﺍ ﻣﺠﻤﻮﻋﻬﺎ&#= 65263; ﺍﺯ ﺭﻭﺍﺑﻂ ﻣﻴ&= #65208;ﻨﺎﺳﺪ،ﮐﻪ ﺑﺎ ﺧﺼﺎﻳﺺ ﻣﻌ&= #65268;ّﻨﻰ ﻭ ﻗﻮﺍﻧﻴﻦ ﺧﺎ&= #65209; ﺧﻮﺩ،ﺣﻮﺍﺩث A= 195;ﻫﻦ ﺭﺍ ﻣﻴﺴﺎﺯﺩ ﻣ&= #65256;ﻈﻮﺭﺵ ﺍﺣﻮﺍﻝ ﺫﻫﻦ ﺍ&= #65203;ﺖ،ﮐﻪ ﻫﻤﺎﻥ ﺍﺣﻮﺍﻝ &= #65197;ﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻋ&= #65252;ﻠﺎ ﮐﺎﺭ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺍﻧﺴﺎن اﺳﺖ. ﮐ&#= 65258; ﺩﺭﻏﻴﺮﺳﺎﻟﮑ= 5166;ﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261;ﻧﻔس ﺣﻴﻮﺍﻧﻰ ﻭ ﺭﻭ&= #65165;ﻧﻰ ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ &= #65165;ﻳﻦ ﺍﺣﻮﺍﻝ ﺭﺍ ﺑﺮ&= #65207;ﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺗﺎﺭﻳﺦ &= #65165;ﻧﺴﺎﻥ ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﺍ&= #65247;ﺒﺘﻪ ﺩﺭ ﺣﺎﻓﻈﻪ ﺍﻳ&= #1606; ﺘﺎﺭﻳﺦ ﻭ ﺗﺮﺗ&= #65268;ﺐ ﺯﻣﺎﻧﻰ ﻫﺴﺖ.ﻭ = ﺁﻧﻬﺎ ﺭﺍ ﻭﺣﺪﺕ ﻋَﺮ&#= 65215;ﻰ ﻳﺎ ﺍﻓﻘﻰ ﻣﻴﺪ&= #65165;ﻧﺪ.ﻭﻧﻪ ﻭﺣﺪﺕ ﻃﻮﻟﻰ ﻧ&= #65236;س ﻭﺫﺍﺕ.ﺍﻟﺒﺘﻪ &= #65197;ﻭﺍﺑﻂ </spa= n>ﻭﺍﺣﺪﻫﺎﻯ ʌ= 61;ﻗﺎﻳﻊ ﮐﻪ ﺭﻭﺍﺑﻂ ﺍﻓ&= #65240;ﻰ ﺑﺎﻫﻢ ﺩﺍﺭﻧﺪ.&= #65197;ﻭﺍﺑﻂ ﺯﻣﺎﻧﻰ ﺑﺎ ﺗﻮ&= #65165;ﻟﻰ ﭘﺸت ﺴﺮ ﻳﮑﺪﻳ&#= 64405;ﺮﻣﻴﮕﻮﻳﺪ.ﻭ= 04;ی اﻳﻦ ﺭﻭﺍﺑﻂ ﮐ&#= 65258; ﺍﺯ ﺭﺳﻴﺪه ﻫﺎ &= #65261; ﺍﻳﺪﻩ ﻫﺎﺋﻰ و آیدهای ﻣﻠﮑﻮ= ﺗﻰ ﻫﺴﺘﻨﺪ،ﻭﻟﻰ = 5165;ﺯ ﺭﺳﻴﺪه ﻫﺎی ﺟ= 5170;ﺮﻭﺗﻰ ﻣﻴﺒﺎﺷﺪ.ﻳﻌﻨ&#= 65264; ﺍﻭﻝ ﺍﺯ ﻧﻔس ﻭ&= #65197;ﻭﺣﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ،ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺭﺳﻴ&#= 65194;ﻩ ﺑﻨﻮﺭ ﻗﺎﺋﻢ،= 5165;ﻳﺪﻩ ﻫﺎ ﻳﺎ ﻫﻤﺎﻥﻋ&= #65240;ﻴﺪﻩ ﻫﺎ ﺍﺯ ﻧﻔس ﻫﺴ&= #65176;ﻨﺪ،ﮐﻪ ﻣﺎﻫﻴّﺖ ﻣﻠﮑ= 5262;ﺗﻰ ﺃثیرﻯ،ﻭﺩﻭﻣ= ;ﻰ ﺟﺒﺮﻭﺗﻰ ﻋﻘﻠ&#= 65264; ﻭﻋﻤﻮﺩﻯ ﺩﺭ ﮐ&= #65166;ﻣﻠﺎﻥ ﺻﺎﺩق ﻤﻴﺒﺎﺷ= 5194;.ﻭ ﺍﻳﻦ ﻭﺣﺪﺕ ﺷﺨ&= #65212;ﻴّﺖ ﻧﻔﺴﺎﻧﻰ ﺷﺨﺺ &= #65197;ﺍ ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫ&#= 65194;. ﻳﺎ ﻫﻤﺎﻥ ﺳﻴّ&#= 65166;ﻟﻪ ﺣﺎﻓظه ﺒﺎ ﺧﻴ= 5166;ﻝ ﻫﻴﻮﻡ،ﻭﮐﺸﻒ = 5197;ﻭﺍﺑﻂ ﻭﺍﺣﺴﺎس ﺷﺨﺼ= 5268;ّﺖ، ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65235;ﺮﺩﻯ ﺭﺍ،ﺑﺮﺣﺴﺐ ﻣ= 5240;ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﭘﺎﺋ&#= 65268;ﻦ ﻭﻫﻮﺵ ﺗﻌﻴﻴﻦ &= #65251;ﻴﮑﻨﺪ.ﻟﺬﺍ ﻫﻤﻪ ﺍﻳﻦ ﺭﻭﺍ&= #65253; ﻭ ﺍﻳﺪه ﻫﺎ ﺍﺯ = ﺣﺎﻓﻈﻪ ﻫﺎ،ﻧﻴﺎﺯ ﺑﺘ= 5200;ﮐﻴﻪ ﻭ ﺗﺨﻠﻴﻪ ﺩﺍﺭ&= #65255;ﺪ، ﮐﻪ ﺗﻨﻬﺎ ﺩﺭﺑ&= #65166;ﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺍﻳﻦ ﺳﻴ&= #65204;ﺘﻢ ﻫﺴﺖ.ﻭ ﻳﺎ ﺩﺭ ﺳ= ;ﺎﻟﻚ ﺩﺭ ﺳﻔﺮ ﺑﺴﻮﻯ = ﺧﺪﺍ ﻭ ﻫﺮ ﺳﻴﺴﺘﻢ ﺩ= ﻳﮕﺮی ﺪﺭ ﻣﮑﺎﻧﻴﺰﻡ &= #65235;ﮑﺮ ﻭﺭﻭﺍﻥ ﺑﺎﻳﺪ &= #65219;ﺮﺩ ﮔﺮﺩﻧﺪ.ﻭ ﺍﻳﻦ = ﺷﺨﺼﻴّﺖ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65207;ﺎﻫﺪ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺷﻬﻮﺩ &#= 65207;ﺸﻢ ﻣﻴﺒﺎﺷﺪ.ﺩﺭ ﺍ&= #65255;ﻮﺍﻉ ﻭﺣﺪﺕ ﻭ ﻳﮕﺎﻧ&= #65258; ﺑﻮﺩﻥ ﻋﻘﻞ ﻳﺎ = ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261;ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺡ &= #65165;ﻧﺴﺎﻥ،ﻳﻚ ﻭﺣﺪت ﻮﺟﻮﺩﻯ &#= 65261;ﻫﺴته اﻯ ﺫﻭب ﺸﺪﻩ ﺩ&#= 65197;ﻫﺴﺘﻰ،ﻣﺎﻧ᥽= 6;ﺪ ﻭﺣﺪﺕ ﺩﺭﻳﺎﭼ&#= 65260;ﺎﻯ،ﺑﺮﺍﻯ ﺁﺑﻬﺎﻯ ﺭﺳﻴﺪ&#= 65257;،ﮐﻪ ﺷﺨﺼﻴﺒّﺖ ﻣﺴ= 5176;ﻘﻞ ﻓﺮﺩﻯ ﺑﺮﺍﻯ ﻭ&= #65165;ﺣﺪ ﺑﺎﻗﻰ ﻧﻤﻰ ﮔﺬ&= #65165;ﺭﺩ، ﮐﻪ ﺩﺭ ﻣﻮﺭﺩ ﻋ= ﻘﻞ ﻣﻄﺮﺡ ﻧﻴﺴﺖ.ﻭ&= #65165;ﻟّﺎ ﺑﺎﺯﮔﺸت اﺯ ﺣ= 5166;ﻓﻆ ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ.&= #65169;ﻠﮑﻪ ﻭﺣﺪﺕ ﻧﺴﻖ ﻭﻧ&= #65224;ﺮ ﻭ ﺳﻴﺴﺘﻢ،ﻣﺎ= 5255;ﻨﺪ ﻭﺣﺪﺕ ﻧﻈﺮ ﮔﺮ&= #65261;ﻫﻰ ﺩﺭ ﺟﺎﻣﻌﻪ،ﻭ= 5267;ﺎ ﻭﺣﺪﺕ ﺳﻴﺴﺘﻢ &= #65261;ﻧﺴﻖ ﭼﻮﻥ ﭘﻴﻮﺳﺘﻦ &= #65267;ﻚ ﻗﻄﻌﻪ ﺳﻨﮓ ﻓﻀ&= #65166;ﺋﻰ ﺩﺭ ﻳﻚ ﻧﻈﺎﻡ ﮐ= ﻬﮑﺸﺎﻧﻰ ﻳﺎ ﺧﻮﺭﺷﻴﺪﻯ.&= #65169;ﻠﮑﻪ ﻭﺣﺪﺕ ﺗﺪﺍﺧﻠ&#= 65264; ﮐﻪ ﻣﺎ ﺭﺍ ﺑﻬﺴ= ته اﻯ ﻣﻴﺒﺮﺩ ﺑﺎ &= #65187;ﻔﻆ ﻧﻔس ﻭﻣﺮﺍﺗب = 5262;ﺳﻂ، ﺑﺎﺯ ﻭﺣﺪﺕ ﺗﺮ&= #65165;ﮐﻤﻰ ﻭﺍﻧﺘﺰﺍﻉ ﻭﺣ&#= 65194;ت کلّی نیاﺯ ﺁﻧ= ﻬﺎ،ﻣﺎﻧﻨﺪ ﻣﺠﻤﻮﻋﻪ ﻣﮑﻌ&#= 1617;ﺒﻬﺎﻯ ﮐﻨﺎﺭ ﻫﻢ، ﻭﻧ&#= 65268;ﺰ ﻭﺣﺪﺕ ﺳﻴ= ;ّﺎﻟﻬﺎﻯ،ﻣﺎA= 255;ﻨﺪ ﻣﺠﻤﻮعه هاﻯ ʋ= 65;ﺯ ﺳﺎﭼمه ها، ﻭ ʌ= 55;ﻴﺰ ﻭﺣﺪﺗﻬﺎﻯ ﺩﻳ&#= 64405;ﺮ ﻣﺎﻧﻨﺪ ﻭﺣﺪﺕ &= #65261;ﺟﻮﺩ ﺩﺭ ﺳﻄﺢ ﻭ ﻋﺎﻟ= ﻢ ﻭﺟﻮﺩﻯ ﻣﺮﺑﻮ&#= 65219;ﻪ،ﺩﺭ ﺭﺏّ ﺍﻟﻔﺼﻞ ﭼ&#= 65262;ﻥ ﻭﺣﺪﺕ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻧﻮﻋﻰ،ﻭﻫﺮﻣA= 198;ﺣﻠﻪ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ.&= #65261; ﺑﺎﻟﺄﺧﺮﻩ ﻭﺣ&#= 65194;ﺕ ﺳﻴﺴﺘﻤﺎﺗﻴﻚ &#= 65193;ﺭ ﺣﺎﻓﻈﻪ. ﻭ ﺍﮔﺮ= ﺑﺮﺵ ﻋﺮﺿﻰ ﺍﺯ ﺟﺮﻳ&= #65166;ﻥ ﻣﺘﺤﺮﻙ ﺣﻮﺍﺩ&#= 1579; ﺫﻫﻨﻰ ﺑﮕ= ;ﻴﺮﻳﻢ،ﺣﻮﺍﺩ= 579; ﻣﺨﺘﻠﻒ ﺭﺍ ﻫﻤ&= #64405;ﻰ ﺩﺭ ﺁﻥ ﻟﺤﻈﻪ ﻫ= ﺴﺘﻨﺪ.ﻳﻌﻨﻰ ﺗﺮﺍﮐﻢ ﺑﺼﻮﺭ&#= 65173; ﺑﺴﺘﻬﺎﻯ،ﺍﺯ = 5247;ﻮﻟﻪ ﻫﺎ ﺑﺪﺍﻧﻴﻢ.ﮐ&= #65258; ﺗﻤﺎﻡ ﻃﻮﻝ ﺳﻴ&= #1617;ﺎله ﻤﻮﺟﻮﺩ ﺑﺎﺷﻨ&#= 65194; ﭼﻮﻥ ﺳﺘﻮﻥ ﺍﻣ&= #65262;ﺍﺝ ﻣﻮﺍﺯﻯ ﻧﻮﺭ ﺧ&= #65262;ﺭﺷﻴﺪﻯ.ﺍﻳﻦ ﺣﻮﺍﺩث ﺩﺭﺍﻳ= 5254; ﺑﺮﺵ،ﺑﺎﻫﻢ ﺍ= 5197;ﺗﺒﺎﻁ ﺧﺎﺹ ﺩﺍﺭﻧﺪ،= 4400;ﻪ ﻭﺍﺣﺪﻯ ﺭﺍ ﺗﺸ&= #64401;ﻴﻞ ﻣﻴﺪﻫﻨﺪ.ﻭﻟﻰ &= #65169;ﺎ ﺣﻔﻆ ﺻﻔﺎﺕ ﻣﻌ&= #65268;ّﻨﻰ ﻭﻣﺸﺨﺺ.ﻫﺮ= ; ﮐﺪﺍﻣﺸﺎﻥ. ﻭ ﺍﮔﺮ ﺗﻤﺎﻡ ﺗ= ﺴﻠﺴﻠﺎﺕ ﺍﻳﻦ ﻣﻘﺎﻃﻊ ﻋ&= #65198;ﺿﻰ ﺭﺍ ﺑﺎﺯﺭﺳﻰ ﮐ&= #65256;ﻴﻢ،ﺗﺎﺭﻳﺦ ﮔﺬﺷﺘﻪ ﺷﺨﺼﻰ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﮐﻪ ﺑﺎﻫﻢ= ﺑﻨﺤﻮﻯ ﺍﺭﺗﺒﺎﻁ ﻣﺸﺎ&#= 65169;ﻪ ﺩﺍﺭﻧﺪ.ﻭ ﺩﺭ ﻧ= ﺴﻖ ﻭ ﻧﻈﻢ ﻓﺮﻳﺪﻯ = ﺑﺮﺍﻯ ﻓﺮﺩ ﺍﺳﺖ.ﻭﻣﺎ = ﻣﻌﻤﻮﻟﺎ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﻣﮑ= ﺎﻧﻴﺰﻣﻬﺎﻯ ﺣﻮﺍﺩث ﻃﺒﻴﻌ= 5174;، ﭼﻪ ﺭﺳﺪ ﺑﻔﻌﺎ&= #65247;ﻴّﺖ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257;،ﻭ ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ،ﭼﻪ ﺭﺳﺪ ﺑﺮﻭﺡ &#= 65261; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ،ﻣﺴﺘﻘA= 198; ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﻧﻤﻴﺪﺍﻧﻴ&#= 65250;.ﮐﻪ ﺗﻠﺎﺵ ﻣﺎ ﻧﻴﺰ = ﺑﺠﺎﺋﻰ ﻧﻤﻴﺮﺳﺪ. ﻣﮕﺮ = ﺍﻓﮑﺎﺭ ﻧﺎﺣﻖ ﺑﺪﻫﻴﻢ.&= #65193;ﺭﺍﻳﻦ ﺗﺸﺒﻴﻪ ﺑﺴﺘﻬ&#= 65166;ﻯ ﺍﺯ ﻟﻮﻟﻪ ﻫﺎ،&#= 65153;ﻧﮕﺎﻩ ﺗﻔﺎﻭﺕ ﺗﮑﺎﻣ&#= 65246; ﻋﻤﻮﻣﻰ ﺣﺎﺻﻞ &= #65165;ﺯ ﻃﻮﻝ ﻋﻤﺮ ﻧﺎﺩ&= #65267;ﺪﻩ ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮ&#= 65193;. ﺩﻭﺭﻩ ﮐﻮﺩﻙ ﻭ&= #65255;ﻮ ﺟﻮﺍﻧﻰ ﻭ ﺩﺍﻧ&= #65208;ﺠﻮﺋﻰ ﻭ ﺍﺳﺘﺎﺩﻯ ﺷﺨ&= #65210; ﺩﺭ ﺍﻳﻦ ﻟﻮﻟﻪ = ﻫﺎ ﻳﮑﺴﺎﻥ ﻧﺒﺎﻳ&#= 65194; ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﮔﺮﭼﻪ ﺑﺮﺧﻰ ﺣﻮﺍﺩث &#= 65193;ﺭ ﻧﻴﻤﻪ ﺭﺍﻩ ﺭﺳ&= #65268;ﺪﻩ ﺑﺎﺷﻨﺪ.ﺳﻴﺴﺘ&#= 65250; ﺣﻔﻆ ﻭ ﺑﺎﻳﮕﺎ&= #65255;ﻰ ﺩﺭﺣﺎﻓﻈﻪ، ﺑ= 5198;ﺣﺴﺐ ﺷﺄﻥ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻠﻰ ﺭﻭﺣﻰ،ﻭ ﺩﺍﺩ= 5257; ﻫﺎﻯ ﺧﺎﺭﺟﻰ،= 5165;ﺯ ﺑﻴﺮﻭﻥ ﺗﻦ ﻭ ﺑ= ﻴﺮﻭﻥ ﺍﺯ ﺩﺭﻭﻥ ﺃﻧﺪ&= #65197;ﻭﻥ ﺫﺍﺕ،ﺍﺯ ﺍﻟﻬ= 5166;ﻣﺎﺕ ﻭ ﺩﺍﺩﻩ ﻫﺎﻯ ﺍ= ﻟﻬﻰ،ﺷﺨﺼﻴّʋ= 74; ﻭﻭﺣﺪﺕ ﺁﻥ ﺭﺍ = ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫﻨﺪ.ﻭﻧﻴ&#= 65200; ﻋﻠّﺖ ﺟﺴﺘﻦ ﺭ&#= 65261;ﺍﺑﻂ ﺍﺳﺖ .<o:p></o:p> = 5165;ﮔﺮ ﺗﻔﺴﻴﺮ ﻫﻴﻮﻡ &= #65193;ﺭﺳﺖ ﺑﺎﺷﺪ،ﺩﺭ ﺑﺎ= 5197;ﻩ ﺟﺰﺋﻴّﺎﺕ ﺫﻫ= 5254;،ﭘس ﺿﻤﻴﺮ ﺷﺨﺺ، ﺗ&#= 65256;ﻬﺎ ﺍﺷﺎﺭﻩ ﺑﮕﺮﻭ&#= 65259;ﻰ ﺭﻭﺍﺑﻂ ﺑﻴﻦ ﺍ&= #65183;ﺰﺍ ﺍﺳﺖ،ﻭﻧﻪ ﺑﻬ= 5194;ﺍﻳﺖ ﺫﺍﺗﻰ،ﮐﻪ ﺩﺭ &#= 65175;ﻐﻴﻴﺮﺍﺕ ﺍﻓﻘﻰ ﺩﺭ ﺭﻭﺍ&= #65253; ﺍﻧﺴﺎﻥ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﺪ. ﻭﻧﻪ ﺗﻐﻴﻴﺮﺍ&#= 1578; عموﺩﻯ ﻭﺗﮑﺎʌ= 51;ﻞ ﻣﻘﺎﻡ ﺭﻭح اﺯ &#= 65255;ﻮﻉ،ﻭﻋﺎﻟﻤ᥾= 4; ﻭﺟﻮﺩﻯ ﺑﻴﻚ ﻧ&= #65262;ﻉ،ﻭ ﻋﺎﻟﻢ ﻭﺟﻮﺩﻯ &= #65169;ﺮﺗﺮ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺿﻤﺎ&#= 65267;ﺮ ﺍﺷﺨﺎﺹ ﺩﺭ ﻫﺮ = ﻟﺤﻈﻪ، ﻣﺎﻧﻨﺪ ﻣﻦ ﻭﺗ&= #65262;،ﻣﻌﻨﻰ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﻣﻴﺪﻫﻨﺪ. ﮔﺮﭼ&= #65258; ﻭﺍﻗﻌﺎ ﻭﺟﻮﺩ &= #65215;ﻤﺎﻳﺮ ﺷﺨﺺ،ﻧﻤﻴﺘﻮA= 165;ﻧﺪ ﺑﺮﻫﺎﻧﻰ ﻗﺎﻃ&#= 65226; ﺩﺭ ﺍثباﺕ ﻭﺟA= 262;ﺩ ﻭﻣﺮﮐﺰ ﻫﺪﺍﻳ&#= 65174; ﺫﺍﺗﻰ ﺍﻓﺮﺍﺩ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ،ﺩﺭ ﺗﺎ= 5197;ﻳﺦ ﻣﻌﺮﻓﺖ ﺑﺸﺮ،= 5191;ﻴﻠﻰ ﻣﻔﺎﻫﻴﻢ ﺑﻐﻠ&#= 65218; ﻗﺮﻧﻬﺎ ﺩﻧﺒﺎ&#= 65245; ﺷﺪه اﻧﺪ.ﻭ ﺍﮔ&#= 65198; ﻫﻴﻮﻡ ﺩﺭﺳﺖ ﺑ&= #64405;ﻮﻳﺪ، ﺍﺷﮑﺎل ﻤﻴﮕﺮ= 5193;ﺩ.ﮐﻪ ﻗﻮﺍﻋﺪ ﺻﺮﻑ ﻭ&= #65255;ﺤﻮ،ﻣﺎﻧﻨﺪ ﺧﻴﻠﻰ ﺍﺯ ﻋﻠﻮ&= #65249; ﺭﺍ ﺗﻐﻴﻴﺮ ﺑﺘ&= #65262;ﺍﻥ ﺩﺍﺩ.ﻭﻟﻰ ﺿﻤﺎ&= #65267;ﺮ ﮐﺎﺭ ﺑﺮﺩ ﺭﻭﺯ = ﻣﺮبﻩ ﺩﺍﺭﻧﺪ.ﻭ ﻫﻨﻮ&= #65199; ﺑﺮﺟﺎ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑ&#= 65258; ﻫﻨﻮﺯﻣﻴﮕﻮﺋ= 5268;ﻢ ﺧﻮﺭﺷﻴﺪ ﻏﺮﻭ&#= 65167; ﮐﺮﺩ ﻭ ﺳﺘﺎﺭﮔ&= #65166;ﻥ ﺟﺎﺑﺠﺎ ﺷﺪﻧﺪ &= #65215;ﻤﻴﺮ ﻣﻴﺘﻮﺍﻧﺪ ﻫﻤ&#= 65166;ﻥ ﺷﺨﺼﻴّﺖ ﻭ ﻧﻔ&#= 65192;ﻪ ﻭ ﺳﻴﺴﺘﻢ ﺣﺎﻓ&= #65224;ﻪ،ﻭ ﺳﻴّﺎﻟﻪ ﺧﻴﺎ= 5245; ﺣﻮﺍﺩث ﻫﻴﻮﻡ &#= 65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﻓﺮﺩﻯ ﻭ = ﻏﻴﺮﻩ ﺑﺎﺷﺪ ﺿﻤ= ;ﻴﺮ ﻭﺣﺪت ﻨﺒﺎﻳﺪ &#= 65251;ﮑﺎﻥ ﻭﺟﺰﺋﻴّت ﺪﺍA= 207;ﺘﻪ ﺑﺎﺷﺪ.ﺑﻠﮑﻪ ﻣ&= #65248;ﮑﻮﺗﻰ ﻭﺭﻭﺣﻰ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣی اﺳﺖ.که A= 236;ﻬﻢ ﺍﻳﻦ ﻭﺣﺪﺕ ﺿﻤ&= #65268;ﺮ ﭼﻮﻥ ﻓﻬﻢ ﻭﺣﺪ&= #1578; ﻮﺟﻮﺩ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻭﺭﺏّ ﺍﻟﻨﻮع = 5192;ﻮﺩ، ﻭﺣﺘﻰ ﻭﺣﺪﺕ ﻭ&= #65183;ﻮﺩ ﻫﺴﺘﻰ ﺩﺭ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺳﺖ.ﮐﻪ ﺑﺪﺍﻧ&= #65184;ﺎ ﻣﻴﺮﺳﺪ،ﮐﻪ ﺩ= 5197; ﻫﺴﺘﻰ ﻏﻴﺮ ﺍﺯ&= #65191;ﺪﺍ ﮐسی ﻨﻴﺴﺖ.ﻭﺣ= 5176;ﻰ ﻫﺴﺘﻰ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ،ﻫﻤﺎʌ= 53; ﺧﺪﺍ ﺍﺳﺖ.ﻣﻴﺘ&= #65262;ﺍﻥ ﺍﻳن اﻋﺘﺮﺍﺽ = 5197;ﺍ ﺑﺮ ﻫﻴﻮﻡ ﻭﺍﺭ&= #65193; ﮐﺮﺩ.که هنوﺯ ʋ= 65;ﺯ ﻣﺮﺍﮐﺰ ﺑﺮﺗﺮ &= #65261;ﺣﺪﺕ ﻭﺟﻮﺩﻫﺎﻯ ﺫﻫ&#= 65256;ﻰ ﻭ ﻫﺴﺘﻰ ﺧﺒﺮ ﻧ= ﺪﺍﺷﺖ.<o:p></o:p> = 5165;ﻧﺴﺎﻥ ﻋﺎﻟﻢ ﺻﻐﻴﺮ ﺩ&= #65197; ﺑﺮﺍﺑﺮ ﻋﺎﻟﻢ &= #64400;ﺒﻴﺮ ﺍﺳﺖ.ﺑﺪﺍﻫﺘﺎ &= #65165;ﻧﺴﺎﻥ ﺑﺪﺍﺋﻰ ﺩﺭﻙ ﻭ&= #65187;ﺪﺕ ﻧﻔس ﺧﻮﺩﺭﺍ ﻧ&#= 65194;ﺍﺭﺩ. ﭼﻪ ﻭﺣﺪﺕ ﻣﺴﺘ&= #65240;ﻞ،ﻭﻳﺎ ﻭﺣﺪﺕ ﺳﻴّﺎﻟ= 5258; ﺧﻴﺎﻝ ﻫﻴﻮﻡ،= 5261; ﭼﻪ ﻭﻗﺘﻰ ﺁﺧﺮ&= #65267;ﻦ ﻟﺤﻈﻪ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65268;ﻮﻡ ﻣﻴﮕﻮﻳﺪ،ﺍﻭA= 245; ﺍﺣﺴﺎس ﻭ ﻓﮑﺮ &= #65183;ﺰﺋﻰ ﺩﺍﺭﻳﻢ، ﺑﻌﺪ &#= 65255;ﺎﻣﻰ ﮐﻠّﻰ ﺭﻭﻯ ﺁﻥ &= #65251;ﻴﮕﺬﺍﺭﻳﻢ.ﻳ= 5166; ﺍﻟﮕﻮﻯ ﺍﺯ ﻳﻚ = ﺟﺰﺋﻰ،ﮐﻪ ﻧﺎﻡ ﮐﻠّﻰ ﻣﻴ&#= 65194;ﻫﻴﻢ. ﻭ ﺍﻳﻦ ﺍﺣﺴﺎس &= #65191;ﺎﺭﺟﻰ ﻭ ﺣﺴّﻰ ﺍﺳﺖ،= 5261;ﻧﻪ ﺍﺣﺴﺎس ﺫﻫﻨﻰ .&= #64400;ﻪ ﺑﺎﺯ ﺍﺯ ﻫﻤﺎﻥ = ﺍﺣﺴﺎﺳﺎﺕ ﺧﺎﺭﺟﻰ ﻗﺒﻠﻰ &= #65193;ﺭﺳﺖ ﺷﺪه اﻧﺪ.ﻭﻧﻪ &#= 65165;ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ،ﮐﻪ ﺩﺭ &#= 65203;ﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﻭﻟ&#= 65166;ﻳﺖ ﻫﺴﺖ.ﮐﻪ &#= 65165;ﻭﻟﻴﻦ ﺩﺭﻳﺎﻓﺖ ﻭ ﺷﻬ&= #65262;ﺩ ﻧﻮﺭﻯ ﻳﺎ ﺷﻬﻮ&= #65193; ﻋﻘﻠﻰ،ﺑﺎﺯ ﺍ= 5247;ﮕﻮﻯ ﺩﺍﺋﻢ ﺩﺭ ﺣﺎﻓ&= #65224;ﻪ ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺍ&= #65267;ﻨﺠﺎ ﺍﻳﺮﺍﺩ ﺑﺮﻫﻴ&#= 65262;ﻡ ﻧﻴﺴﺖ،ﮐﻪ ﺍﺣ= 5204;ﺎس ﺟﺰﺋﻰ ﮐﻠّﻰ ﻣ&#= 65268;ﺸﻮﺩ.ﻭﺣﺪﺕ ﻧﻔس ﮐﺸﻒ ﻋﻠﻤ&#= 65264; ﺷﺪﻩ،ﻭﻟﻰ ﻧﺸ= 5166;ﻥ ﺑﺪﺍﺋﻰ ﺩﺭﻙ ﺣ&= #65166;ﻝ ﺧﻮﺩ ﺭﺍ ﺩﺍﺷﺘ&= #65258; ﺍﺳﺖ . ﺍﻳﻨﺎﻥ ﺍ= ;ﻭﻝ ﺍﺳﻢ ﺭ، ﺑﺮﺍﻯ &= #65175;ﺴﻬﻴﻞ ﺗﻤﺎس ﺑﺎ ﻣﺮﺩ&#= 65249;،ﻗﺮﺍﺭ ﺩﺍﺩه اﻧﺪ.ﻭﺳ= 4345;س ﺩﻧﺒﺎﻝ ﻣﺴﻤّ= 5166;ﺋﻰ ﺍﻳﻦ ﺍﺳﻢ ﺭﻓﺘ&= #65256;ﺪ.ﭘس ﺍﻳﻦ ﻳﻚ ﺍﺳﻢ ﺑ= ﺪﻭﻥ ﻣﺴﻤّﺎﺋﻰ ﺑﻴ= 5208;ﺘﺮ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺑﺮ= ﺍﻯ ﺗﺴﻬﻴﻞ ﻭﺿﻊ ﺷ&= #65194;ﻩ. ﺿﺮﻭﺭﺗﻰ ﻧﺪﺍ&#= 65207;ﺘﻪ.ﭼﻮﻥ ﺩﺭ ﻫﺮ ﻓﺮﺿیّ= 607; ها، ﺍﻭﻝ ﺍﺳﻢ = 5261; ﻋﻨﻮﺍﻥ،ﺑﻌﺪ = 5207;ﻨﺎﺧﺖ ﻣﺎﻫﻴّﺖ ﺁﻥ ﻣ&#= 65268;ﮑﻨﻨﺪ.ﻣﺎﻧﻨA= 194; ﺳﺎﻟﮑﺎﻥ ﺍﻭﻝ &= #65207;ﻬﻮﺩﻫﺎﻯ ﺳﻤﺒﻮﻟﻴﻚ، ﻭ= 5255;ﺎﻡ ﺁﻧﻬﺎ ﻗﺒﻠﺎ ﺁ&= #65251;ﺎﺩﻩ ﺑﻮﺩﻩ،ﻭﻣﺴﻤ= 17;ﻰ ﻗﺒﻞ ﺍﺯ ﺍﺳم ﺒ&= #65262;ﺩه اﺳﺖ.ﺩﺭﺍﻣﻮﺭ &#= 65251;ﺘﺎﻓﻴﺰﻳﮑﻰ ﻣﺤﺎﻝ ﺍﺳﺖ،ﺍ= 5261;ﻝ ﺗﺠﺮﺑﻪ ﮐﻨﻴﻢ &= #65169;ﻌﺪ ﻧﺎﻣﻰ ﺭﻭﻯ ﺁﻥ = ﺑﮕﺬﺍﺭﻳﻢ.ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻋﻠ&= #1617;ﺖ ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﻭ = ﺁﻏﺎﺯ ﻓﺮﻳﺒﮑﺎﺭﻯﮔ= 5198;ﻭﻫﻰ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺧﻮ&= #65193; ﻋﻘب گرﺩﻯ ﺩﺭ = 5175;ﮑﺎﻣﻞ ﺭﻭﺡ ﻭ ﻧﻮﻉ ﺷﺨ= ﺼﻴّﺖ ﺍﺳﺖ.ﻭ ﻧﺎﭼﺎﺭ&= #65263; ﻣﺎ ﺑﺮﺍﻯ ﺗﻌﻴ&= #65268;ﻦ ﺍﺳﻢ ﺿﻤﺎﺋﺮ ﻣ&= #65254; ﻭ ﺗﻮ ﻭ ﻏﻴﺮﻩ،&= #65193;ﻟﻴﻞ ﮐﻪ ﺫﺍﺕ ﺩﺍﺭﺍ&= #65263; ﻫﻮﻳّت اﺳﺖ.ﻭ = 5169;ﻨﺤﻮﻯ ﻫﻮﻳّﺘﻰ ﺩﺍﺭ= 5193;.ﻭ ﻧﻔﺨﻬﺎﻯ ﻭ ﻳﻚ = ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺍﺳﺖ.ﺷﺨ&= #65212;ﻴّﺖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺭ ﻫﺮ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﻫﻮﻳّﺖ ﻓﺮﺩ ﺍ&#= 65203;ﺖ.ﻳﻌﻨﻰ ﻫﻮ ﻭﮐﺴﻰ ﺑﻮﺩ&= #65253; ﺍﻭﺭﺍ ﻧﺸﺎﻥ ﻣ&= #65268;ﺪﻫﺪ. ﺩﺭ ﺑﺎﺭﻩ ﺷﺨﺼ&= #65268;ّﺖ ﻭﻫﻮﻳّﺖ، ﺑﺎA= 267;ﺪ ﮔﻔﺖ ﻧﻔﺨﻪ ﻫﺎ = ﻳﺎ ﺩﻣﻴﺪﻩ ﻫﺎﻯ ﺍ&= #65247;ﻬﺎﻣﻰ ﻭ ﺍﺣﻮﺍﻟﻰ،ﻭ &#= 65165;ﺯ ﻣﺎﻫﻴّﺘﻬﺎﻯ = 5227;ﻮﺍﻟﻢ ﺗﺤﺖ ﺃثیرﻯ ﺍA= 247;ﻬﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ،= 5261;ﻣﺮﺍﺗﺐ ﻣﺪﺑّﺮ ﻫﺮ &#= 65251;ﺮﺣﻠﻪ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺮ&#= 65203;ﺪ.ﮐﻪ ﭘﻮﮐﻰ ﻳﺎ ﭘﻠﺎ&= #65203;ﻴﺪﮔﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭ ﻫ= ﺮ ﻣﺨﻠﻮﻕ ﺑﺎﺷﺪ&#= 1548;ﺑﺎﻋث ﺗﻮﺭﻡ ﻭ ﺗﮑﻤﻴ&= #65246; ﻧﺴﺒﻰ ﺁﻥ ﻣﺮﺣ&= #65248;ﻪ ﻭﺟﻮﺩﻯ ﺍﻧﺴﺎ&#= 65253; ﻣﻴﺸﻮﺩ.ﻭ ﺍﻟﺒ&= #65176;ﻪ ﺍﻳﻦ ﺗﺼﻮﺭ ﻣﮑ&= #65166;ﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍ&= #65199; ﺟﺎﺋﻰ ﺑﺠﺎﻯ ﺩ&= #65267;ﮕﺮ ﻣﻴﺮﺳﺪ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﻋﻤﻠﺎ ﺩﺭ ﻋﺎﻟ&= #65250; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﻳﺎ ﻫمه هستی ᥴ= 5;ﻳﻦ ﭼﻨﻴﻦ ﺟﺎﺑﺠﺎ&#= 65163;ﻰ ﻣﮑﺎﻧﻰ ﻧﻴﺴﺖ.&= #65193;ﺭ ﻫﺮ ﺗﻮﻟﺪ، ﮔﻮ&#= 65163;ﻰ ﻳﻚ ﻧﻔﺨﻪ ﻳﺎ ﺭ= ﻭﺡ ﺷﺨﺺﻫﺴﺖ،ﮐﻪ = 5193;ﺭ ﺁﻥ ﺗﻮﻟﺪ ﻧﻮﻋ&= #65264; ﺑﺠﻬﺎﻥ،ﺑﺎﻳA= 194; ﻣﺘﻮﺭﻡ ﻳﺎ ﺭﺷ&= #65194; ﻭ ﺗﮑﻤﻴﻞ ﺑﻴﺎ&= #65169;ﺪ.ﻭ ﺣﺼﻮﻝ ﺻﻔﺎﺕ ﺟ&= #65194;ﻳﺪ ﮐﻨﺪ.ﮐﻪ ﭘس ﺍﺯ = ﻧﻄﻔﻪ ﻭﺟﺴﻢ ﺷﺪﻥ،ﺍ= 5255;ﺴﺎن ﺒﻤﺮﺣﻠﻪ ﺁﺧﺮ &= #65255;ﻔﺨﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺍﺣ&= #65262;ﺍﻟﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺷﻬﻮ= ﺩﻯ ﺑﺎﻳﺪ ﺑﺮﺳﺪ. ﺩ= ﺭ ﺗﻮﻟﺪ ﻳﻚ ﻧﻔﺨ&= #65258; ﻣﻴﺮﺳﺪ،ﻭ ﺩﺭ &#= 65255;ﻬﺎﻳﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻳ&= #65242; </spa= n>ﻧﻔﺨﻪ ﺩﻳﮕʋ= 98;ﻯ ﺩﺭ ﻧﻔس ﮐﻞ ﻧﻮ&= #65227;ﻰ ﻣﻴﺮﺳﺪ.ﮐﻪ ﺳﺎ&= #65247;ﻚ ﮐﺎﻣﻞ ﺷﺪﻩ،ﺍ= 5199; ﺧﻮﺍﺏ ﻣﺮﮒ ﺑﻴ&= #65194;ﺍﺭ ﻣﻴﮕﺮﺩﺩ.ﮔﻮﺋ&#= 65264; (ﻧﻔﺨﻪ )ﻣﻌﻄّﺮ = ﻭ( ﻧﻔحه) اﻯ،ﭼﻮʌ= 53; ﻫﺮ ﻧﺴﻴﻢ ﻣﻌﻄّﺮ &#= 65193;ﺭﺑﻮﺳﺘﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺷﺨ= ﺼﻴّﺖ ﻫﺮ ﻟﺤﻈﻪ ﺍﻧﺴ&= #65166;ﻥ ﺣﺎﺻﻞ ﻫﻤﺎﻥ ﻧ&= #65236;ﺨﻪ ﻫﺎ ﻭ ﻧﻔﺤﻪ ﻫﺎ= ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍﻳﻨﻬﺎ ﺗﻌﺒﻴ&#= 65198;ﺍﺗﻰ ﻋﺮﻓﺎﻧﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﮔﺬﺷﺘﮕﺎﻥ ﮔﻔ&#= 1578;ه اﻧﺪ .<o:p></o:p> = 5193;ﺭ ﻳﻚ ﺗﺠﺮﺑﻪ ﻋﻠ&= #65252;ﻰ ﺍﺯ ﺍﺳﺘﺒﻄﺎﻥ &= #65261;ﺩﺭﻭﻥ ﮔﺮﺍﺋﻰ،ﻭﻳﺎ = 5193;ﺭ ﺗﺠﺮﺑﻪ ﺷﺪﮔﺎ&#= 65253; ﻣﻮﻓﻖ ﺩﺭ ﺩﺭﻭ&= #65253; ﮔﺮﺍﺋﻰ،ﺑﻬﺮ = 5207;ﮑﻠﻰ ﮐﻪ ﺑﻴﺎﻥ ﺍﺯ ﺩ= ﺭﻙ ﺫﺍﺕ ﻳﺎ ﻧﻔس ﻭ&= #65183;ﺎﻥ ﻭﺭﻭﺍﻥ ﺑﮑﻨﻨ&#= 65194;،ﮐﻪ ﻗﺎﺑﻞ ﺗﺤﻘﻴﻖ &= #65169;ﺎﺷﺪ ﺑﺪﺳﺖ ﻧﺪﺍﺩﻩ &= #65165;ﻧﺪ.ﮐﻪ ﺫﺍﺕ ﺃﻣﺮﻯ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ.ﻭﺍﺯ ﻋﻮﺍ&= #65247;ﻢ ﻏﻴﺮ ﻧﺎﺳﻮﺗﻰ &= #65203;ﺎﻟﮑﺎن کاﻣﻞ ﺷﺪﻩ،ﻧʌ= 68;ﺰ ﺩﻳﺪﻧﻰ ﻫﺎﻯ ﺯ&= #65267;ﺎﺩ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺧ&= #65262;ﺩ ﺭﻭﺍﻥ ﺭﺍ</s= pan> &#= 65255;ﻤﻰ ﺑﻴﻨﻨﺪ.ﮔﺮﭼﻪ &= #65153;ثاﺭ ﺯﻳﺎﺩﻯ ﺍﺯ ﺁﻥ = ﻣﻰ ﺑﻴﻨﻨﺪ. ﻳﻌﻨﻰ = ﺍﻳﻨﺎﻥ ﺩﺭ ﺗﺠﺎﺭﺏ ﺧﻮ&= #65193;، ﻫﻴﭻ ﻳﻚ ﺑﻤﺮﮐ&= #65200;ﻳّﺖ ﺷﺨﺼﻴّﺖ ﺧﻮﺩ &#= 65255;ﺮﺳﻴﺪه اﻧﺪ.ﮔﻮﺋﻰ ﺑﺠ&#= 65200;ﺋﻴّﺎﺕ ﭘﻴﺮﺍﻣﻮﻥ ﻣﺮ&#= 64400;ﺰ ﺫﺍﺕ ﺭﺳﻴﺪه ا= 5255;ﺪ.ﮐﻪ ﻫﻤﺎﻥ ﺍﺣﻮﺍﻝ &= #65207;ﻬﻮﺩﻯ ﻭﺣﺘﻰ ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﻋﻘﻠﻰ ﺍﺳﺖ.ﮐﻪ = ﺍﺯ ﻧﺘﺎﻳﺞ ﻧﻔس ﻭ&#= 65197;ﻭﺍﻥ ﺍﺳﺖ،ﻭﻧﻪ ﺧﻮ= 5193; ﺭﻭﺍﻥ.ﻭ ﺍﻳﻦ ﺍ= ﺣﻮﺍﻝ ﺗﺎﺯﻩ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﺑﺰﺑﺎﻥ ﻧﺴﺒﺘ&#= 65166; ﻣﺎﺩﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭ ﺣﺘﻰ ﻗﺪﺭﺕ ﺍﺩ&= #65197;ﺍﮐﻰ ﻭ ﺩﺭﺟﻪ ﭘﺎﮐﻰ = ﺭﻭﺍﻥ ﺩﺭﻭﻥ ﮔﺮﺍ ﮐﺮ&= #65193;ﻩ ﻣﻴﺒﺎﺷﺪ. ﭘس ﻫ&= #65198; ﻳﻚ ﺍﺯ ﺗﺠﺮﺑﻪ = ﮐﻨﻨﺪﮔﺎﻥ، ﻭ ﺣﺘﻰ ﻫﺮ ﻟﺤﻈ= ﻪ ﺍﺯ ﺗﺠﺎﺭﺏ ﺧﻮ&= #65193;،ﺑﻴﻚ ﻧﺤﻮ ﺑﻴﺎﻥ ﻣﻴ&= #64401;ﻨﻨﺪ ﭼﻮﻥ ﺩﺭ ﻫﺴﺘﻰ = ﺩﻭﭼﻴﺰ ﻭﺩﻭﺣﺎﻝ ﮐﺎﻣ&#= 65248;ﺎ ﻳﮑﺴﺎﻥ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﺩ.ﻭﻫﻤﻪ ﭘﺸﺖ ﮔﺮﺩﻥ ﺩﺭ&= #65193;ﺭﺟﻪ ﺗﮑﺎﻣﻠﻰ ﻫﺴﺘ&#= 65256;ﺪ. ﭘس ﺍﻳﻦ ﺗﺠﺮﺑ&#= 65258; </spa= n>ﮐﻨﻨﺪﮔﺎﻥ ʋ= 69;ﻤﺮﮐﺰﻳﺖ ﻧﻔس ﻭﺭﻭﺍﻥ ﻧ&#= 65198;ﺳﻴﺪﻩ،ﻳﺎ ﺍﺯ ﻣﻴﺎﻥ ﺁﻥ ﮔ= ﺬﺷﺘﻪ ﻭﻟﻰ ﺩﺭﻙ ﺁﻥ ﻧ= ﮑﺮﺩﻧﺪ.ﻭﻗﺘﻰ ﮐﻪ ﺑﺮﻭﺡ ﺍﻟﻬ&= #65264; ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﻣﻴﺮﺳﻨﺪ.ﻭﻟﻰ &= #65153;ثاﺭﻯ ﮐﻪ ﺍﺯ ﺭﻭﺍﻥ ﺧ= ﻮﺩ ﻣﻴﻴﺎﺑﻨﺪ،ﻣA= 176;ﻨﺎﺳﺐ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548;ﻭ ﻳﺎ ﺑﺮﺣﺴﺐ ﻋﻘ&= #65194;ﻩ ﻫﺎﻯ ﻧﺴﺒﻰ ﺑﺎ&= #65239;ﻰ ﻣﺎﻧﺪﻩ ﻋﺎﺭﻓ&#= 65166;ﻥ،ﺍﺯ ﻋﻮﺍﻟﻢ ﺣﺘﻰ ﻣ&= #65166;ﻭﺭﺍﻯ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5251;ﻴﺮﺳﻨﺪ.ﻭﻋﻘʋ= 94;ﻩ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻧ&= #65268;ﺰ ﺩﺭﻙ ﻣﻌﻨﻮﻯ ﻭ&= #65193;ﺭﻙ ﻣﻴﻨﻮﻯ ﮐﺮﺩه اﻧﺪ.ﻭﺍﻟّﺎ ﻋ= 5240;ﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻥ ﻣﺎ&= #65259;ﻴّﺖ ﺃﺗﻤﻰ ﻧﺪﺍﺭﺩ&#= 1548; ﮐﻪ ﺩﺭﻙ ﻣﺎﺩﻯ = ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﺷﻮﺩ.ﻭﻫ&= #65198; ﺗﺠﺮﺑﻪ ﮐﻨﻨﺪ&#= 65257; ﺑﺸﺨﺼﻴﺖ ﻭﻣﻘ&#= 65166;ﻡ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ &= #65251;ﻴﺮﺳﻨﺪ، ﻭﻧﻪ ﺑﺄﺻﻞ ﺭﻭ&= #65165;ﻥ ﻭﺭﻭﺡ ﺧﻮﺩ،ﮐ= 5258; ﻣﺎﻫﻴّﺘﻰ ﺃث= 40;رﻯ ﺩﺭﺳﺎﻟﮑﺎﻥ ﻭ &= #65175;ﺤﺖ ﺃثیرﻯ ﺩﺭﮐﺎʌ= 51;ﻠﺎن اﻟﻬی ﺪﺍﺭﺩ. ﻭ&#= 65247;ﺬﺍ ﺗﻨﻬﺎ ﺩﺭﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﺍﻣﮑﺎﻥ ﺭﺳﻴﺪ&#= 65253; ﺑﻬﺘﺮﻯ ﺑﺮﻭﺍ&#= 65253; ﻭﻧﻔس ﻭ ﺷﺨﺼﻴ&#= 65174; ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘ&#= 65258; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﭼﻮﻥ ﺁثاﺭ ﺟﻨﺒﻰ ﺑ= 5260;ﺘﺮ ﻭﺟﺪﻳﺪﻯ،ﭼﻮA= 253; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65261; ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘ&#= 65248;ﻰ ﺭﺳﻴﺪه اﻧﺪ ﻓ= 5198;ﻕ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺎ = ﺭﻭﺍﻥ ﺗﺰﮐﻴﻪ ﺷﺪﻩ ﺳ&= #65166;ﻟﮑﺎﻥ ﺷﺎﻫﺪ ﻳﺎ ﮐﺎﻣ&= #65248;ﺎﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ،ﻋﻤﻠﺎ ﺩﺭ ﺗﺰﮐﻴﻪ ﻭﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺑﺮﻭﺡ ﺍ&= #65247;ﻬﻰ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺍ&= #65203;ﺖ. ﺁﻧﻬﻢ ﺗﺎ ﺳﻄﺢ = ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5255;ﻪ ﻣﺮﺍﺗﺐ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻧﺪﻩ. = ﺁﻧﮑﻪ ﻣﻴگوﺋﻴﻢ،ﺁ᥽= 5;ﭽﻪ ﻣﻰ ﺑﻴﻨﻴﻢ ﻭﻣ&= #65268;ﺸﻨﻮﻳﻢ ﻭ ﺣسّ ﻣﻴﮑﻨﻴ= 5250; ﻭ ﻓﮑﺮ ﻣﻰ ﻧﻤﺎ= ﺋﻴﻢ،ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺍﺣﻮ&= #65165;ﻝ ﺧﻮﺩ ﺩﺭ ﻋﻤﻠﻴ&= #65166;ﺕ ﺩﺭﻭﻥ ﮔﺮﺍﺋﻰ &= #65251;ﻴﮕﻮﺋﻴﻢ،ﻋʌ= 52;ﻠﺎ ﮐﺎﺭﻯ ﺍﺳﺖ،ﮐ= 5258; ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻣ&= #65166; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻭ ﺍﻧﺴﺎﻥ ﻋﻤﻠﺎ &= #65153;ﻟﺖ ﺩﺳﺖ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺣﺘ&= #65264; ﺍﺧﺘﻴﺎﺭﻯ ﺭﺍ &= #64400;ﻪ ﺩﺍﺭﻳﻢ،ﮐﺎﺭ = 5255;ﻔس ﺍﻣّﺎﺭﻩ ﺗﺰﮐ= 5268;ﻪ ﻧﺸﺪﻩ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ.ﮐﻪ ﺑﺎﺯ ﺑﻮﺳﻴﻠﻪ &= #65251;ﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﭘﺎﺋﻴﻦ &= #65175;ﺮ،ﺍﻧﺴﺎﻥ ﻗﻬﻘﺮﺍﺋﻰ ﺷﺪ&#= 65257; ﺩﺭ ﺭﻭﺍﻥ ﻣﻴﺒ&= #65166;ﺷﺪ.ﺯﻳﺮﺍ ﻫﺴﺘﻰ ﺩﺭﻭﺣﺪ&#= 65173; ﻭﺟﻮﺩ ﺍﺳﺖ. ﻧﻬ= ﺎﻳﺖ ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ . ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﻟ= ;ﺎﻳﺖ </spa= n>ﺩﺭ ﺧﻠﺎﻝ ﺩA= 261;ﺭﻩ ﺳﻠﻮﻙ،ﺍﺯ ﻋﻠ= 5250; ﺍﻟﻴﻘﻴﻨﻰ ﮐﻪ &= #65169;ﺎﻭﺭ ﺩﺍﺭﻧﺪ، ﺑﻌﻴ= 5254; ﺍﻟﻴﻘﻴﻦ ﺷﻬﻮ&#= 65193;ﻯ ﺑﭽﺸﻢ ﺩﻝ ﻣﻴﺮ&= #65203;ﻨﺪ،ﮐﻪ ﺩﺭ ﺭؤﻳﺎ ﻫﺎ ﻭ&= #65207;ﻬﻮﺩ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﺗ&= #65166; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﻧﻴﺰ ﺑﺤﻖ ﺍﻟﻴ&= #65240;ﻴﻦ ﺑﺮﺳﻨﺪ، ﮐﻪ ﺧ&#= 65262;ﺩ ﺟﺰﺋﻰ ﺍﺯ ﺣﻘﻴ&= #65240;ﺖ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻴﺮﺳﻨﺪ.ﻭﺳﺎ&#= 65247;ﻚ ﺩﺭﺭؤﻳﺎﻫﺎﻯ = 5191;ﻮﺩ،ﺑﺎ ﺣﺎﻟﺖ ﺑﻰ ﺧﻮﺩ&= #65263; ﻭﺗﺮﻙ ﻣﺎﺩﻳﺎ&#= 65173; ﻭ ﺻﻔﺎﺕ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ،ﺑﺪﺍﻥ = 5259;ﻮﻳّﺖ ﺟﺪﻳﺪ ﻭﺷﺨﺼﻴ&#= 1617;ﺖ ﻭﺍﻟﺎﺗﺮﻯ ﻣﻴ&#= 65198;ﺳﻨﺪ.ﻭﺗﻮﺻﻴA= 234; ﺁﻧﻬﺎ ﺍﺯ ﺗﺠﺎ&= #65197;ﺏ ﺧﻮﺩ ﺧﺎﺹ ﺧﻮﺩ&= #65207;ﺎﻥ ﺍﺳﺖ.ﻭﺷﻨﻮﻧﺪ&#= 64404;ﺎﻥ ﺑﺎﻳﺪ ﺧﻮﺩ ﻧﻴ&= #65200; ﺩﺭﻋﻤﻞ،ﺑﺎﻳA= 194; ﺑﺎﻳﻦ ﺍﺣﻮﺍﻝ &= #65169;ﺮﺳﻨﺪ،ﻭﺩﺭ ﺳﻄﺢ ﻣﻨﺎﺳﺐ ﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺡ &= #65191;ﻮﺩ ﺑﺮﻭﻧﺪ. <o:p></o:p> = 5203;ﻮﮊﻩ ﻫﺎﻯ ﺍﻳﻦ ﺗﺠﺎ&= #65197;ﺏ ﻭ ﺁﺯﻣﺎﻳﺸﺎﺕ &= #65193;ﺭﻭﻥ ﮔﺮﺍﺋﻰ ﻭ ﺍﻳﻨ&= #65176;ﻮﻳﺸﻦ ﻭ ﺍﻧﻄﻮﺍٴ ﻳﺎ &= #65219;ﻰّ ﺩﺭﻭﻥ ﺧﻮﺩ ﻭ (ﺗ= ;ﻮﻯ) ﺧﻮﺩ فرو ﺭﻓﺘA= 254;،ﺍﺯ ﻣﻨﻴّﺖ ﻭﺧﻮﺩ &#= 65169;ﻮﺩﻥ،ﻭﺣﻔﻆ ﻫﻮﻳﺖ ﺷﺨﺼﻰ ﻭ = ﺑﺸﺮﻯ ﮔﺬﺷته اﻧﺪ، ʄ= 00;ﻪ ﺑﻨﺘﺎﻳﺞ ﺩﺭﻭ&#= 65253; ﮔﺮﺍﺋﻰ ﺭﺳﻴﺪ&#= 1607; اﻧﺪ.ﻭﺍﻟّﺎ ﻏ= 5268;ﺮﺳﺎﻟﮑﺎﻥ ﺑﺎﺯ ﻧﺸﺨﻮﺍﺭ&#= 65165;ﻓﮑﺎﺭ ﻭ ﺣﺪﻳث ﻧﻔس،A= 267;ﺎ ﺩﻭﺭ ﺧﻮﺩ ﮔﺸﺘ&= #65254; ﺩﺍﺭﻧﺪ. ﻭ ﺍﻳﻦ= ﻧﻴﺰ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﮐﻪ ﮐﺎﺭﺑﺮﺩ ﺿﻤﺎ&#= 65267;ﺮ ﺷﺨﺼﻰ، ﻣﺎﻧﻨ= 5194; ﻣﻦ ﻭ ﺗﻮ ﻭ ﺁﻧﻬ= ;ﺎ،ﺑﻬﺮ ﺷﮑﻠﻰ ﺟﺰ= ; ﺍﻟﻔﺎﻇﻰ ﺑﺮﺍﻯ ﺳﻬﻮﻟﺖ &= #65165;ﺭﺗﺒﺎﻁ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻴ&#= 65204;ﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺣﻘﻴ&#= 65240;ﺖ ﻭﺟﻮﺩ ﺍﻳﻦ ﺿﻤ&= #65166;ﻳﺮ ﺩﺭ ﺫﺍﺕ ﻭﻧﻔس اﺳﺖ، ﮐﻪ ﺩﺳﺘ= 5198;ﺳﻰ ﺑﺪﺍﻥ ﻧﻴﺴﺖ.ﻭ&= #65247;ﻰ ﺑﺎﺯ ﮐﺎﺭ ﺑﺮﺩ = ﺍﻳﻦ ﺍﻟﻔﺎﻅ ﺿﻤﻴﺮ&#= 65263; ﺩﻟﻴﻞ ﺍﻋﺘﺮﺍ&#= 65233; ﻫﻤﮕﺎﻥ ﺑﻮﺟﻮ&#= 65193; ﺫﺍﺕ ﻭ ﺟﺎﻧﻮ ﺃ= ﺻﻞ ﻧﺎﭘﻴﺪﺍ ﻭ ﻏﻴ&= #65198; ﻣﺸﺨّﺼﺬﺍﺕ ﻣ= 5268;ﺒﺎﺷﺪ ﻳﺎ ﻫﻤﺎﻥ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﮐﻪ ﺃﺻﻠ&= #65264; ﺍﻟﻬﻰ ﺩﺍﺭﺩ،= 5261;ﺩﺭ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173;.ﻭﻟﻰ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65247;ﺎﺗﺮ،ﺗﻘﺮﺑʌ= 64; ﺑﻴﺸﺘﺮ ﺑﺨﺪﺍ&#= 1548;ﻭ ﺑﻴﺸﺘﺮ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬی ﺮﺏّ ﺍﻟ= 5256;ﻮﻉ ﺧﻮﺩﺩﺭ ﺗﺸﺒّ= 5258; ﻳﺎﻓته اﺳﺖ.ﮐA= 258; ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194; ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ &= #65193;ﺭ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #65251;ﻴﺒﺎﺷﺪ ﻭﺩﺭ ﺍﻧﺴﺎﻥ ﺷ&= #65260;ﻮﺩ ﺷﺸﻢ ﻧﻮﺭﻗﺎﺋ&#= 65250; ﻭﻳﺰﺍﻯ ﺗﻮﻟﺪ &= #65169;ﻌﺪﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﺩﺭ ﻧﻮﻉ = ﻔﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65165;ﺳﺖ.ﺗﺎ ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺭﻭﺣﻰ ﺗﺎ ﺷﻬﻮ&= #65193; ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﺭﺍ ﺑﻴﺎﺑﺪ. ﭼﻪ= ﺩﺭﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍ&= #65173; ﺩﻳﮕﺮ.<o:p></o:p> = 5193;ﺍﺳﺘﺎﻥ ﺩﺭﻙ ﺭﻭﺍﻥ ﺧﻮ&= #65193;،ﺩﻟﻴﻞ ﺧﻮﺑﻰ ﺍﺳﺖ،ﮐ= 5258; ﺍﻧﺴﺎﻧﻬﺎ ﭼﻴ&#= 65200;ﻫﺎﺋﻰ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺑ= 5154;ﻥ ﺗﻮﺟّﻪ ﻧﺪﺍﺭ= 5255;ﺪ. ﻭ ﺩﺭﻏﻔﻠﺖ ﻋﻤ&= #65268;ﻖ ﻫﺴﺘﻨﺪ.ﻭﺧﺒﺮ &= #65165;ﺯ ﮔﺬﺷﺘﻪ ﻭﺣﺎﻝ &= #65261;ﺁﻳﻨﺪﻩ ﻣﻮﺟﻮﺩﻳّﺖ ﺧ= 5262;ﺩ ﺩﺭﺟﻬﺎﻥ ﻧﺪﺍ&#= 65197;ﻧﺪ.ﻭﺍﻳﻦ ﻧﻮﻋﻰ ﺣﻴﻮﺍﻧ&#= 65268;ّﺖ ﺍﺳﺖ،ﻭﻟﻮ ﺩﺭ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺎ= ;ﺷﺪ. ﻭ ﺍﮔﺮﺍﻧﺴﺎﻧ&#= 65264; ﻧﻴﺰ ﺑﺎﺧﺒﺮ ﺍ&= #65199; ﺍﻳﻦ ﺭﻭﺍﻥ،ﻭ &#= 65247;ﺰﻭﻡ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺩﺭ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ، ﻭﺩﻭﺭ ﺍﺯ ﻣﺬﺍ&= #65259;ﺐ ﻭﺍﺩﻳﺎﻥ ﻗﺸﺮ&#= 65263; ﻣﺸﺮﻙ ﺷﺪ،ﺁﻧ= 4405;ﺎﻩ ﻣﻮﻓﻖ ﺑﮑﺸﻒ ﺧ&= #65268;ﻠﻰ ﺣﻘﺎﻳﻖ ﻫﺴﺘﻰ&#= 1548; ﻭﺑﺎﻋﻘﻠﻰ ﺩﺭ &= #65187;ﺪّ ﻋﻘﻞ ﮐﻠّﻰ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﺭبّ اﻟA= 256;ﻮﻉ ﻗﺎﺋﻢ ﺷﻨﺎﺧﺖ &= #64344;ﻴﺪﺍ ﻣﻰ ﮐﻨﺪ.ﻭ ﻧﻪ ﻓ= ;ﻘﻂ ﻣﺮﺍﺣﻞ ﻧﻮﻋﻰ &= #64404;ﺬﺷﺘﻪ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺩ&= #65197;ﻣﻴﻴﺎﺑﺪ.ﻭ ﺍﻳﻨﮑﻪ ﻗﺒﻠﺎ &= #65191;ﻮﺩ،ﭼﻪ ﺳﺮﻧﻮﺷﺘﻰ ﺑﺮ&#= 65165;ﻯ ﺍﻣﺮﻭﺯ ﺧﻮﺩ ﺩ&= #65197;ﺟﻬﺎﻥ ﻓﺮﺍﻫﻢ ﮐﺮﺩﻩ&#= 1548;ﻭ ﭼﻘﺪﺭ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻫﺎﻯ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻓ&= #65228;ﻠﻰ ﺑﻨﺎﻡ ﺳﺮﻧﻮﺷ&#= 65174; ﺩﺍﺭﺩ.ﻭ ﭼﮕﻮﻧ&= #65258; ﻣﻴﺘﻮﺍﻧﺪ ﺟﺒ&#= 65198;ﺍﻥ ﮐﻤﺒﻮﺩﻫﺎ ﻭ ﻣ&= #65228;ﺎﻳﺐ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺧ&= #65262;ﺩﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﻭﻗﺘ&= #65264; ﺗﺨﻠﻴﻪ ﻭﺗﺰﮐ&#= 65268;ﻪ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺗ= ﻤﺎﻡ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264;،ﻭﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65252;ﻪ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﺁﻧ= 4405;ﺎﻩ ﭘس ﺍﺯ ﺗﺤﻠﻴﻪ &= #65169;ﺼﻔﺎﺕ ﺍﻟﻬﻰ ﻭﻧﻴﮑﻮ&#= 65263; ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ،ﺑﻤﺮﺣ= 04;ه اﻯ ﺍﺯ ﺣﺪّ ﮐﻔ&#= 65166;ﻳﺖ ﺩﺭﻫﻔﺖ ﻣﺮﺣﻠ&#= 65258;،ﻭﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ،ﺑﺘﺠﻠّﻴﺎ= ;ﺕ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻣﻴﺮﺳﺪ. ﻭﺍﮔﺮ&= #65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺩﺍﺷﺖ،= 5169;ﻘﻴﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩﺭﺍ ﻫﺮﮔﻮ&#= 65255;ﻪ ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﻣ&= #65228;ﺼﻮﻣﺎﻧﻪ ﺑﺪﻭﻥ ﺧﻄﺮ ﻗﻬ&= #65240;ﺮﺍ ﻭﻣﺠﺎﺯﺍﺕ ﻓﻄ&#= 65198;ﻯ ﻣﺼﺮﻑ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.ﻭﻳﺎ ﺑﺎﺯ ﺑﺨﺪﻣﺎت اﻟﻬﻰ ﺑﺪﻳﮕﺮ= 5165;ﻥ، ﻭ ﺍﺩﺍﻣﻪ ﺗﺰﮐ&= #65268;ﻪ ﻫﺮﭼﻪ ﻋﻤﻴﻖ ﺗ&= #65198; ﺭﻭﺍﻥ ﺧﻮﺩ ﻣﻴ&= #64345;ﺮﺩﺍﺯﺩ.ﺗﺎ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65169;ﻴﺸﺘﺮﻯ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺩ&= #65197; ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮﻯ،ﻭ = 5169;ﺎ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﻋ&= #65240;ﻞ ﻭ ﺩﻳﮕﺮ ﺻﻔﺎﺕ = ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺁﻥ ﻧﻮﻉ = ﺑﺮﺗﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺗﺎ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ&#= 1548;ﺧﻮﺩﺭﺍ ﺑﺘﻮﺍﻧﺪ ﺑﺸﻬ&#= 65262;ﺩ ﻫﺸﺘﻢ ﻧﻮﺭ ﺭب&#= 1617; ﺮﺣﻤﺎﻥ ﻧﻴﺰ ﺑ&= #65198;ﺳﺎﻧﺪ.ﻭ ﺑﺮﺍﻯ ﭼﻬﺎﺭﺻ&#= 65194; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194;،ﺁﻣﺎﺩﻩ ﺗﻮﻟﺪ ﺑﺎﺯ ﺩﺭ = ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺑﺎﺷﺪ.ﻭﺗﺎ ﺍﻟ&= #65248;ﻪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﻭ ﺃﺑﺪﻳّﺖ ﻣﻄ&#= 65248;ﻖ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺯ = ﺍﻳﻦ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺮﺗﺮ ﺍﺯ ﻳﮑﺪ&= #65267;ﮕﺮ،ﻭ </spa= n>ﺗﺠﻠّﻴﺎﺕ ᥴ= 5;ﻟﻬﻰ ﻋﻈﻴﻢ ﺗﺮ ﺍﺯ ﻳ= ﮑﺪﻳﮕﺮ،ﻭ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65227;ﺮﺷﻰ ﺑﺎﻟﺎﺗﺮﻫﺴﺖ. &= #64400;ﻪ ﺩﺭ ﻋﻘﻞ ﻭ ﺩﻳﮕ= ﺮ ﺻﻔﺎﺕ ﻣﺮﺑﻮﻃ&#= 65258;، ﭼﻮﻥ ﺗﻤﺪﻥ ﻭ ﻋ= ﺸﻖ ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺍﺭ= ﺍﺩﻩ ﻭ ﻫﺰﺍﺭﺍﻥ ﻫﺰ&= #65165;ﺭ ﺻﻔﺎﺗﻰ ﮐﻪ ﻧﺎ&= #65249; ﻭ ﺗﺼﻮﺭﻯ ﻫﻢ ﺍ= ﺯ ﺁﻧﻬﺎ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺪ&= #65165;ﺭﻳﻢ.ﻭﻟﻰ ﻭﻳﺰﺍﻯ ﻫﻤﻪ ﺁ&= #65255;ﻬﺎ ﺍﻣﺮﻭﺯ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ،ﺭﺳﻴﺪA= 253; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺍ&= #65203;ﺖ.ﻭ </spa= n>ﭘس ﺍﺯ ﭘﻨﺞ A= 169;ﺎﺭ ﭘﻴﺎﻣﺒﺮ ﺷﺪﻥ &= #65193;ﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ = ﻭﺗﻨﻬﺎ ﺑﺎ ﻃﺮﻳﻘﺖ ﻭﻣ&= #64401;ﺘﺐ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263;،ﺁﻧﻬﻢ ﺍﺯ ﻳﻚ ﻣﺤﻤﺪ ﺯ= ﻧﺪﻩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ، ﺑﺮ= 5165;ﻯ ﻫﺮ ﻃﺎﻟﺐ ﻟﻘﺎ&= #65263; ﺍﻟﻬﻰ،ﻣﻴﺘﻮA= 165;ﻥ ﻫﻔﺖ ﺳﺎﻟﻰ ﺭﺍ = ﺳﻠﻮﻙ ﮐﺮﺩ،ﻭﻫﻔﺘﺎA= 193; ﺳﺎﻝ ﺑﺸﺮﻯ ﻭ ﭼ= ﻬﺎﺭﺻﺪ ﻫﺰﺍﺭﺳﺎﻝ ﺍﻧ&#= 65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﻧﻮﻉ ﻓ&= #65262;ق ﺒﺸﺮﻯ،ﻭﺣﺘﻰ = 5251;ﻴﻠﻴﻮﻧﻬﺎ </spa= n>ﻭﻣﻴﻠﻴﻮﻧ᥾= 0;ﺎ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ&#= 65169;ﻬﺸﺘﻰ ﻭﺑﻰ ﻧﻴﺎﺯﻯ ﺑ&= #65176;ﻮﻟﺪﺍت ﻨﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺩﺭﺟﻬﺎﻥ ﺩﺍﺷ&#= 65174;.ﮔﺮﭼﻪ ﻧﻤﻴﺪﺍﻧﻴﻢ ﺯ&#= 65255;ﺪﮔﻰ ﺭﻭح ﻔﺮﺩﻯ ﺩﺭ&#= 65227;ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﭼﮕﻮﻧﻪ &= #65165;ﺳﺖ.ﮐﻪ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺻﻔ= ﺎﺕ ﻣﺎﺩﻯ ﻭﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﮐﻪ ﻣﻴﺸﻨﺎﺳﻴ&#= 65250;، ﺩﺭﺯﻧﺪﮔﻰ ﺍﺭ&#= 65261;ﺍﺡ ﺁﺯﺍﺩ، ﻣﻨﺘﻈ= 5198; ﺩﺭ ﺑﻬﺸﺘﻬﺎﻯ &= #65203;ﻮﻡ ﺧﻮﺩ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﺩ.ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺳﻪ ﺑُﻌ&#= 65194;ﻯ ﻭﺍﻧﺴﺎﻥ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ= 548;ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65166;ﻟﺎﺗﺮ ﻭﺑﺎﻟﺎﺗﺮ،ﭘA= 256;ﺞ ﺑُﻌﺪﻯ ﻭﺩﻩ ﺑ&#= 1615;ﻌﺪﻯ ﻭ ﺻﺪ ﺑُﻌﺪﻯ ﻭ = ﻫﺰﺍﺭ ﺑُﻌﺪﻯ ﺧﻮﺍﻫ= 5256;ﺪ ﺩﺍﺷﺖ.ﮔﻮﺋﻰ ﺧ&= #65262;ﺩ ﻧﻴﺰ ﺍﺯ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻣﻨ= ﮑﺮﺍﻥ ﺫﺍﺕ ﻭﺭﻭﺡ ﻓﺮ&= #65193;ﻯ ﺩﺭﺍﻧﺴﺎﻥ،ﻋA= 252;ﻠﺎ ﻋﻘﻞ ﺣﻴﻮﺍﻧﻰ &= #65261;ﭘﺮ ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﻭ&= #64400;ﻤﭙﻠﮑس ﺩﺍﺭﻧﺪ. ﻭﺍﻟّ&#= 65166; ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺑﻘﻮﻝ ﺯﻳﮕﻤﻮ&#= 65255;ﺪ ﻓﺮﻭﻳﺪ، ﻭ ﻳﺎ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﺑﮕﻔ= 5176;ﻪ ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍ&#= 65255;ﻰ، ﻳﺎ ﻫﻤﺎﻥ ﺫﻫﻦ = ﺧﻮﺩﺁﮔﺎﻩ ﻣﺎﺩﻩ ﮔﺮﺍﻳﺎ&#= 65253; ﻓﻴﻠﺴﻮﻑ ﻣﺂﺏ &= #65165;ﺳﺖ،ﮐﻪ ﺑﺎ ﻧﺎﻡ (ﺫﺍﺕ )ᥴ= 5;ﮐﺘﻔﺎ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 4404;ﺮﻓﺘﺎﺭ ﺟﻨﺒﻪ ﻫﺎﻯ ﻧﺎ&= #64344;ﻴﺪﺍﻯ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﻧ&= #65208;ﻮﻧﺪ. ﺁﻧﻬﻢ ﺫﺍﺗﻰ ﮐ&= #65258; ﺑﺎﺯ ﺩﺭﻙ ﻭﺍﺣ&= #65204;ﺎس ﻮ ﻟﻤس ﺁﺑژﮐﺘ= 5268;ﻮ ﺁﻥ ﻧﮑﺮﺩﻩ ﻭﻧ&= #65252;ﻰ ﮐﻨﻨﺪ.ﻭ ﺗﺎﺯﻩ = ﺧﻮﺩﺭﺍ ﺻﺎﺣﺐ ﺗﻔﮑّﺮ &#= 65227;ﻠﻤﻰ ﻫﻢ ﻣﻴﺪﺍﻧﻨﺪ &= #64400;ﻪ ﺍﺳﭙﺮﻳﺘﻮﺍﻟ= 5268;ﺴﻢ ﻭ ﻋﻠﻢ ﺳﻴﺘﻮﻟ&= #65262;ﮊﻯ ﺟﻨﻴﻦ ﺷﻨﺎﺳﻰ&#= 1548; ﻭ ﻋﻠﻢ ﭘﺎﺭﺍ ﺳ= ﺎﻳﮑﻮﻟﻮﮊﻯ ﻭﻋﻠﻢ ﺭﻭﺍن ﺪ&#= 65197;ﻣﺎﻧﻰ ﺳﺎﻳﮑﻮﺗﺮﺍﭘ= 5264; ﻭﺑﺴﻴﺎﺭی اﺯ = 5251;ﺒﺎﺣث ﻓﻠﺴﻔﻰ ﻭﻣﻨﻄ&#= 65240;ﻰ ﺩﻳﮕﺮ، ﻫﻤﻪ ﺻ&#= 65188;ﺒﺖ ﺍﺯ ﺍﺻﻠﻴّﺖ ﺭ&#= 65261;ﺍﻥ ﺩﺭﺍﻧﺴﺎﻥ ﺍﺳ&#= 65174;،ﻭﻧﻪ ﺗﻦ ﻭ ﻣﻐﺰ ﻭ ﺍﻋ= ;ﺼﺎﺏ ﻭﺣﺘﻰ ﮊﻧﺘﻴﻚ &= #65183;ﺴﻤﺎﻧﻰ ﺍﻭ.ﻭﺑﺨﺼﻮﺹ ﻟ&= #65200;ﻭﻡ ﭘﺎﮐﺴﺎﺯﻯ ﺍﻳ&#= 65254; ﺭﻭﺍﻥ،ﮐﻪ ﻋﻤ= 5248;ﺎ ﻧﻮﻋﻰ ﺑﻴﻤﺎﺭ&#= 65263; ﺭﻭﺍﻧﻰ ﺩﺍﺷﺘ&#= 65254; ﺍﺳﺖ.ﮔﺮﭼﻪ ﻧﻮ&= #65197;ﻣﺎﻝ ﻫﻢ ﺑﻨﻈﺮ ﺑﺮﺳ&= #65256;ﺪ. ﻭﺍﻳﻨﮑﻪ ﺑﺎﻳ&#= 65194; ﺭﻭﺍﻥ ﺭﺍ ﻧﻴﺰ = ﺁﻣﻮﺯﺵ ﻭﻭﺭﺯﺵ ﻭ ﺗﻌﺎ&= #65247;ﻰ ﺑﺪﻫﻴﻢ، ﮐﻪ ﺷ&#= 65166;ﻳﺴﺘﻪ ﺗﻮﻟﺪﺍﺕ ﺑﺮﺗ&#= 65198; ﻓﻮﻕ ﺑﺸﺮﻯ،ﻳ= 5166; ﺣﺪّ ﺃﻗﻞ ﺗﻮﻟ&#= 65194;ﺍﺕ ﻧﺴﺦ ﺑﻬﺘﺮ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #64404;ﺮﺩﻳﻢ.ﻭ ﺩﺭﻳﺎﺑﻴﻢ ﮐﻪ &= #65251;ﺎ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨ= ﻮﻥ ﺭﺍﻩ ﺁﻣﺪه اﻳ= 5250;، ﻭﺑﺎﻳﺪ ﺗﺎ ﺃﺑ&= #65194; ﺑﻰ ﺍﻧﺘﻬﺎ ﺑﺴ&= #65262;ﻯ ﮐﻤﺎﻝ ﻭ ﺗﺸﺒّ&#= 65258; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65175;ﺎ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﻳﺎ ﺃﻫﻮ&= #65197;ﻣﺰﺩﺍ ﺑﺮﺳﻴﻢ.ﺁﻧﮕﺎ&#= 65257; ﺍﺭﺯﺵ ﻭﻗﺪﺭ ﺧ&= #65262;ﺩﺭﺍ ﺍﻣﺮﻭﺯ ﺩﺍﻧﺴ&#= 65176;ﻪ،ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﻋﻈ&#= 65268;ﻤﺘﺮﻯ ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﻳ&= #65250;.ﭘﺶ ﺯﻧﺪﮔﻰ ﺍﺧﻠﺎ&#= 65239;ﻰ ﻭﺯﻧﺪﮔﻰ ﺗﺮﺑ&#= 65268;ﺘﻰ ﻭ ﺳﻠﻮﮐﻰ،ﻭ ﺗ&#= 65240;ﺪّس ﻳﺎﻓﺘﻦ ﻣﺪﺍﻭ&#= 65249; ﻭ ﺩﻭﺭﻯ ﺩﺍﺋﻢ = ﺍﺯ ﺍﺧﻠﺎﻕ ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﺣﻴﻮﺍﻧﻰ ﻭﺗﻮ&#= 65187;ّﺶ، ﺩﺍﺭﺍﻯ ﻫﺪﻓﻰ &= #65169;ﻰ ﭘﺎﻳﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﺁﻧﮕﺎﻩ ﻋﻤﺮ = ﺧﻮﺩﺭﺍ ﺣﺘﻰ ﺩﺭ ﻟﺤظه اﻯ ﺍﺯ ﺁﻧﺮﺍ،= 5169;ﻌﺒث ﻭﺑﺎﻃﻞ ﻭ ﺑﻰﻫ&= #65262;ﺩﮔﻰ ﻧﻤﻰ ﮔﺬﺭﺍﻧﻴ&#= 65250; ﻣﺎ ﺗﺎ ﺧﻮﺩﺭﺍ = ﻧﺸﻨﺎﺳﻴﻢ، ﭼﮕﻮﻧﻪ ﺍﻧﺘﻈ&#= 65166;ﺭ ﺷﻨﺎﺧﺖ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻳﺎ ﻃﺒﻴﻌﺖ ﺭﺍ = ﻣﻴﺘﻮﺍﻧﻴﻢ ﺗﻮﻗّﻊ ﺩﺍﺷﺘ= 5258; ﺑﺎﺷﻴﻢ . ﭘﺶ ﺩﺭ= ;ﻙ ﻭﺟﻮﺩ ﺫﺍﺕ ﺧﻮ&= #65193;،ﻳﺎ ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﻭ&= #65197;ﻭﺡ ﺣﻴﻮﺍﻧﻰ،ﻳﻚ = 5155;ﻣﺮﻯ ﻃﺒﻴﻌﻰ ﺍﺳﺖ<sp= an dir=3DLTR>. ﮐﻪ ﺩﺭﻙ ﺭﻭﺡ ﺍﻟﻬ&= #65264; ﺗﻨﻬﺎ ﭘس ﺍﺯ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺩﺭﻫﻔﺖ &= #65251;ﺮﺣﻠﻪ ﺷﻬﻮﺩﻯ،ﺑﺮﺍA= 263; ﺍﻧﺴﺎﻥ ﺩﺭ ﺭؤ&#= 65267;ﺎ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﺍﻣثاﻝ ﻫﻴﻮﻡ ﻫﻤﺎﻥ ﺿ&= #65252;ﺎﻳﺮ ﺷﺨﺼﻰ ﺭﺍ،ﺣﻮ= 5165;ﺩث ﺫﻫﻨﻰ ﻣﻴﺨﻮﺍ&#= 65255;ﻨﺪ، ﮐﻪ(ﻣﻦ) ﻣﻴﮕﻮﻳ= ﺪ. ﭘس ﺫﺍﺕ ﺧﻮﺩ ﺭ&= #65165; ﺷﻨﺎﺧﺘﻪ ﺍﺳﺖ.&= #64404;ﻮﺋﻰ ﺍﮔﺮ ﺣﻮﺍﺩث ﺫ&#= 65259;ﻨﻰ ﻭﻣﺤﺴﻮﺳﺎﺕ ﺧ&#= 65166;ﺭﺟﻰ ﺭﺳﻴﺪﻩ ﺑﺬﻫﻦ &= #65255;ﺒﻮﺩ،ﻭﻳﺎ ﺍﮔﺮ ﺑﻨﺤﻮﻯ<sp= an dir=3DLTR> </spa= n>ﺑﺘﻮﺍﻥ ﺁﻧʌ= 60;ﺎ ﺭﺍ ﺍﺯ ﺻﺤﻨﻪ ﺩ= ﻝ ﭘﺎﻙ ﮐﺮﺩ،ﺁﻧ= 4405;ﺎﻩ ﺭﻭﺍﻥ ﻭﺯﻧﺪﻩ &= #65169;ﻮﺩﻥ ﺍﻧﺴﺎﻥ ﻭﺣﺘﻰ &= #65175;ﻦ ﻭﻣﻨﻴّﺖ ﻭﺟﻮ= 5193; ﺍﻭ ﻧﻴﺰ،ﻧﺒﺎ= 5267;ﺪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ.ﺩﺭﺣﺎﻟ= 5268;ﮑﻪ ﻣﺮﺍﺗﺐ ﺍﺣﻮﺍ&#= 65245; ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭﻟﺎﻳﺖ، ﺑوی¨= 8;ه دﺭ ﻃﺮﻳﻘﺖ ﻭﻟ&#= 65166;ﻳﺖ ﻣﺤﻤﺪﻯ،ﮐﻪ ﺁ= 5191;ﺮﻳﻦ ﮐﻠﺎس ﺗﮑﺎﻣﻞ &#= 65203;ﻠﻮﮐﻰ ﺭﻭﺍﻥ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻣﻴﺴّﺮ ﻣﻴﺒﺎ= 5207;ﺪ.ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮﺍﻥ ﺑﺎﻳ&#= 65254; ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65187;ﺘﻰ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺯ&#= 65259;ﺎﻯ ﻣﻘﺎﻡ ﺭبّ ﺮﺣ= 5252;ﺎن ﺮﺳﻴﺪ. ﭼﻮﻥ ﺑﻌ= ﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻌﺮﺍ&#= 65181; ﻭ ﺍﺳﺮاء ﺑﺎﺷ= 5194;. ﮐﻪ ﭘﺮﺩﻩ ﭘﺎﻳ&= #65166;ﻥ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﺩﺭﺑﺎﺯﮔﺸ= 5174; ﺑﺨﻠﻖ،ﺫﺧﻴﺮ= 07; ﻫﺎﻯ ﻧﺎﻣﺤﺪﻭﺩ ﻭﺷ&#= 65260;ﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﻣﻨﺎﺳﻴﺐ ﺯﻣﺎ&#= 65253;،ﻭﻧﻴﺎﺯ ﺧﻮﺩ ﻭﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﺩﺍﺭﺩ.ﺁﻧ&= #64405;ﺎه ﻤﻮﺟﻮﺩﻳﺖ ﺭﻭ&#= 65187;ﻰ </spa= n>ﺍﻳﻦ ﮐﺎﻣﻞ A= 193;ﺭﺣﻘﻴﻘت اﻟﻬﻰ ﺍﺳﺖ ﻭﻟ&#= 65264; ﺩﺭ ﺗﻦ ﺑﺸﺮﻯ.ﻭ= ﺍﺯ ﺭﺳﻴﺪﻩ ﻫﺎ ﻭ ﺍ= ﺣﺴﺎﺳﺎﺕ ﻣﺎﺩﻯ ﺧﺎﺭﺟﻰ &= #64380;ﻮﻥ ﺩﻳﮕﺮﺍﻥ،ﻭ ﺍ= 5199;ﺭﺳﻴﺪﻩ ﻫﺎﻯ ﺩﺭﻭﻥ ﺃﻧ&= #65194;ﺭﻭﻥ ﺧﻮﺩ،ﺑﺼﻮﺭﺕ = 5165;ﻟﻬﺎﻡ ﻭﻭﺣﻰ ﺍﺯ ﻣﺮﺍ&= #1578;ب اﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&#= 65197;ﺩ. ﻭﻏﻴﺮ ﺍﺯ ﻣﻌﻘ&= #65262;ﻟﺎﺕ،ﺿﻤﻨﺎ ﺍﺣﻮﺍﻟﻰ ﺩﺍﺭ&#= 65193;،ﮐﻪ ﻗﺎﺑﻞ ﺗﻮﺻﻴﻒ &= #65255;ﻴﺴﺖ.ﮐﻪ ﺁﻧﺮﺍ ﻧﻬﺮﺷﺮ&#= 65165;ﺏ ﻳﺎ ﻧﻬﺮ ﭼﻬﺎﺭ&= #65249; ﺑﻬﺸت گفته اند.ﻭﻣﺮﺍتب ا= ;ﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﻧﻴﺰ = ﻋﻤﻠﺎ ﻗﺎﺑﻞ ﺩﻳﺪﻥ ﺑ&= #65166;ﻋﻘﻞ ﺑﺸﺮﻯ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﺪ ﺑﺎﺷﺪ. ﻣﮕﺮ ﺗﺼ= ﻮﺭﻯ ﺳﻤﺒﻮﻟﻴﻚ ﺩﺭ &= #65197;ؤﻳﺎ ﻭﺩﺭ ﺣﺎﻟﺖ ﺗﺠ&= #65198;ﻳﺪ ﺍﺯ ﻣﺎﺩﻳّﺎﺕ. &= #65261;ﻟﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;، ﻫﻤﺎﻥ ﻫﺴﺘﻨﺪ &= #64400;ﻪ ﻫﺴﺘﻨﺪ.ﻭﻫﻴﭻ &= #65267;ﻚ ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬ&= #65264; ﻭﺭﻭﺣﻰ ﻭ ﺍﻣﻮ&= #65197; ﻏﻴﺒﻰ ﻳﺎ ﻧﻴﺎ&= #65251;ﺪﻩ ﻭﻧﺎﺩﻳﺪﻩ ﻭﺭ&#= 65261;ﺍﻧﻰ، ﻫﻴﭻ ﮔﺎﻩ ﻗﺎﺑ&= #65246; ﺩﻳﺪﻥ ﻧﺨﻮﺍﻫ&#= 65256;ﺪ ﺑﻮﺩ ﺣﺘﻰ ﺩﺭﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﻋ= ﻘﻠﻬﺎﻯ ﻋﻈﻴﻢ ﺗﺮ ﺁﻧﻬ&= #65166;.ﻭ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﺮ&= #65165;ﻗﺒﻪ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ ﻭ ﺩﺭﻭﻥ ﮔﺮﺍﺋ&= #65264;،ﺩﺭ ﺩﻭﺭﻩ ﻋﺰﻟﺖ ﺳ&= #65248;ﻮﮐﻰ ﺑﺠﺰﺋﻴّﺎﺕ ﺩ= 5165;ﺧﻞ ﺫﺍﺕ ﻭﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﺁﺷﻨﺎﺋﻰ ﻣﻌﻨ&#= 65262;ﻯ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #65261;ﻣﺤﺘﻮﻳﺎﺕ ﺭﻭﺍﻥ ﻭ ﺭﻭﺡ،&#= 65267;ﺎ ﻣﻌﺎﻳﺐ ﻭ ﺻﻔﺎ&= #65173; ﺣﻴﻮﺍﻧﻰ ﻭﮐﻤ&#= 64345;ﻠﮑس ﻫﺎ ﻣﻴﺸﻨﺎﺳﺪ.&= #65261; ﻳﺎ ﺑﺎﻟﻌﮑس ﻣ&#= 65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﻭ ﺍﺣﻮﺍﻝ ﺭؤﻳ&#= 65166;ﺋﻰ ﻭﻋﻘﻠﻰ ﺑﻤﻮﺍ&#= 65199;ﺍت اﻳﻦ ﻣﺮﺍﺗب ﺸ= 5260;ﻮﺩﻯ ﺩﺍﺭﻧﺪ. ﻳﻌﻨی &= #65268;ﺎ ﻧﻘﺎﻁ ﺳﻴﺎﻩ ﻭ&= #65175;ﺎﺭﻳﻚ ﺍﺳﺖ، ﻭﻳﺎ ﺳﺮ&#= 65165;ﺳﺮ ﻭﺍﮐثرﺍ ﺳﻔﻴA= 194; ﻭﻧﻮﺭﺍﻧﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻭﺍﮐثرᥴ= 5; ﺩﺭﮔﺬﺷته اﻟʌ= 60;ﻰ ﺷﺪﮔﺎﻥ ﻣﺴﺘﻘ&#= 65268;ﻢ ﻳﺎ ﻏﻴﺮﻣﺴﺘﻘ&#= 65268;ﻢ ﮔﺰﺍﺭﺷﺎﺗﻰ ﺍ&#= 65199; ﮐﺎﺭﻫﺎ ﻭﺍﺣﻮ&#= 65165;ﻝ ﻭ ﻣﺸﻬﻮﺩﺍﺕ ﺧ&= #65262;ﺩ ﺑﻴﺎﻥ ﮐﺮﺩﻩ ﺍ&= #65255;ﺪ.ﺗﺎ ﺷﺎﻳﺪ ﺩﻳﮕﺮﺍ&#= 65253; ﻧﻴﺰ ﻋﻠﺎﻗﻤﻨ&#= 65194; ﻟﻘﺎﻯ ﺍﻟﻬﻰ<sp= an dir=3DLTR> </spa= n>ﺑﺎﺷﻨﺪ.ﻭﺍʌ= 47;ّﺎ ﺩﻭﭼﺎﺭ ﻗﻬﻘﺮ&#= 65165;ﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻧ= ﺴﺦ ﻧﻮﻋﻰ،ﻭﺗﮑﺮA= 165;ﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺧﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ.ﻭﺑﺎﻳﺪ &= #65193;ﺭ ﻣﺮﺗﻊ ﺩﻧﻴﺎ ﻋ&= #65248;ﻒ ﭼﺮﺍﻧﻰ ﮐﻨﻨﺪ&#= 1548; ﺗﺎ ﺗﺎ ﭘس ﺍﺯ ﺻ= ﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭﺑ&= #65268;ﺸﺘﺮ،ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65261;ﻇﻴﻔﻪ ﻓﻄﺮﻯ ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ،ﻭ&#= 65197;ﺳﻴﺪﻥ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #65211;ﻔﺎﺗﻰ ﻭ ﺗﮑﺎﻣﻞ ﺭبّ اﻟﻨﻮﻉ ﺑﺸﺮﻯ &#= 65197;ﻭﺡ </spa= n>ﺍﻟﻘﺪس ﺑﺮ᥸= 3;ﻨﺪ، ﮐﻪ ﺣﺘﻤﺎ ﺧﻮﺍ&= #65259;ﻨﺪ ﺭﺳﻴﺪ.ﮐﻪ ﺭﻭﺡ = ﻫﺮ ﺃﺗﻢ ﻭﻭﻳﺮﻭﺳ&#= 65264; ﺯﻣﺎﻧﻰ ﺑﻬﻤﻴ&#= 65254; ﻭﻇﻴﻔﻪ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺭﺳﻴﺪ، ﻭﻟﻮ ﺻ&#= 65194;ﻫﺎ ﺑﺎﺭ ﺍﻳﻦ ﮐﺎﺭ&= #65251;ﺎﻫﺎ ﺗﮑﺮﺍﺭ ﮔﺮﺩﺩ.&= #65261;ﻋﺬﺍﺏ ﺯﻧﺪﮔﻴﻬﺎﻯ ﺣ&#= 65268;ﻮﺍﻧﻰ،ﮐﻪ ﻣﺎ ﻧﻴﺰ ﺑﭽﺸﻢ = ﻧﻴﺰ ﻣﻰ ﺑﻴﻨﻴﻢ، ﺗ&#= 65256;ﻬﺎ ﺭﺍﻩ ﮐﺴﺐ ﮐﺮﺍ&= #65251;ﺎﺕ ﻭ ﺷﺮﺍﻳﻂ ﻟﺎﺯ&= #65249;،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ ﺍﺳﺖ.ﺗﺎ &#= 65207;ﺎﻳﺪ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻭ ﺷﻔﺎﻳﺎﺑﻰ ﺭ&= #65261;ﺍﻧﻰ،ﺍﺯ ﺳﻄﺢ ﻧﻮﺭﻣﺎﻝ &= #65259;ﻤﮕﺎﻥ، ﺑﺴﻄﺢ ﺍﻳﺪﺁﻝ &= #64400;ﻤﺎﻝ ﺭﻭﺣﻰ ﺑﺮﺳﻨﺪ.&= #65261;ﺑﺎﺯﮔﺸﺖ ﻫﻤﮕﺎﻥ ﺑﺨﺪﺍ&#= 1548;ﻳﻌﻨﻰ ﻋﺒﻮﺭﻫﺎﻯ ﺗﮑ&#= 65166;ﻣﻠﻰ ﻭﺗﺠﻠّﻴﺎﺕ ﺍ= 5247;ﻬﻰ ﺗﺎ ﺃﺑﺪ ﺑﻴﭙﺎ&= #65267;ﺎﻥ.ﺁﻧﮕﺎﻩ ﺩﺭ ﺷﻬﻮﺩ ﻧﻮﺭ = ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﮐﺴﺐ ﻣﻴﺸﻮﺩ.ﮐ&= #65258; ﮐﺴﺐ ﮐﻤﺎﻝ ﻭﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﺻﻔﺎﺗ&#= 65264; ﺍلله ﺨﻮﺍﻫﻨʋ= 94; ﺷﺪ.که ﺁﻧﮕﺎه ﻘﻄﻌﺎ &#= 65153;ﻏﺎﺯ ﻳﻚ ﻭﻇﻴﻔﻪ ﺟﺪ&= #65267;ﺪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻫ&= #65262;،ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﺑ= ﺮﺍﻯ ﺍﻳﻦ ﺍﻟﻠﻪ ﺷﺪ&= #64404;ﺎﻥ ﺗﺎﺯﻩ ﺍﺳﺖ.که &#= 65194;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65191;ﺎﺹ ﺧﻮﺩ ﻭﻇﺎﻳﻔﻴ&#= 65166;ﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ.ﮐﻪ ﺑﻴ&= #65198;ﻭﻥ ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65248;ﻪ ﻣﺎ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺍﮐﻨﻮﻥ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺣﺴﻴﻨﻰ ﺑﺎﺯﮔ&#= 65208;ﺘﻪ ﺑﺨﻠﻖ،ﺑﺮﺍﻯ = 4380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺧﺪ&= #65165;ﺋﻰ ﻣﻴﻨﻤﺎﻳﺪ ﭼﻮ&#= 65253;ﺗﮑﺎﻣﻠﺎﺕ ﺑﺎﻳﺪ ﻧﺘﺎﻳﺞ &= #65175;ﺮﺑﻴﺖ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩ&= #65197; ﺑﺮ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ.<o:p></o:p> = 5175;ﺎﺯﻩ ﺍﺳﺘﺒﻄﺎﻥ ﺩﺭ&#= 65261;ﻥ ﮔﺮﺍﺋﻰ ﺩﺭ ﺗﻔ&= #64401;ّﺮ ﺷﺨﺼﻰ ﺭﻭﺵ ﺩﺭ&= #65203;ﺘﻰ ﻧﻴﺴﺖ.ﻣﮕﺮ ﭘس &= #65165;ﺯ ﭘﺎک ﺴﺎﺯﮒ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﮐﺮﺩ.ﻭﮐﺸ&= #65234; ﺫﺍﺕ ﻭﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﻧﻤﻮﺩ. ﮐﻪ ﺍﻳﻦ= ﻳﻚ ﺗﺄﻣﻞ ﺩﺍﺧﻠﻰ &= #65165;ﺳﺖ،ﮐﻪ ﻋﻤﻠﺎ ﺭﺳﻴﺪﻩ &= #65191;ﺎﺭجی ﻤﺎﺩﻯ ﺍﺳﺖ.که &#= 65268;ﻚ ﺗﻮسعه اﻓﻘﻰ ʌ= 51;ﻴﺒﺎﺷﺪ.ﻭﻧﻪ ﺗﮑﺎﻣﻠﻰ ﻋﻤﻮ&#= 65193;ﻯ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ.ﺑﻠﮑﻪ ﺗﻮﺭﻣﻰ ﺫﻫﻨﻰ &= #65165;ﺳﺖ،ﮐﻪ ثبات ﺩﺍﺋﻢ ﻧʌ= 68;ﺰ ﻧﺪﺍﺭﺩ.ﻭﺣﺘﻰ &= #65207;ﻨﺎﺧﺖ ﺍﻣﻮﺭ ﺧﺎﺭﺟﻰ &= #65261; ﺍﺣﺴﺎس ﺧﻮﺩﺭ= 5165; ﺑﺪﺭﺳﺘﻰ ﺩﺭﻧ&#= 65268;ﺎﻓته اﻧﺪ.ﻭﺗﻨﻬﺎ ﺍ&#= 65203;ﺘﺒﻄﺎﻥ ﻭﺩﺭﻭﻥ ﮔﺮﺍﺋ&#= 65264;،ﺩﺭ ﺗﻤﺮﮐﺰﺍﺕ ﺳﺎ&#= 65247;ﮑﺎﻥ ﻭﻟﺎﻳﺖ، ﺩﺍﺭ= 5165;ﻯ ﻣﻌﻨﻰ ﻭﺍﻗﻌﻰ &= #65165;ﺳﺖ.ﻭ ﻋﻤﻠﺎ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺎ ﺗﻤﺮﮐﺰﺍﺕ &= #65261;ﺗﺰﮐیه هاﻯ ﺭﻭﺍﻧﻰ ﺧ= 5262;ﺩ،ﮐﺎﺭﻯ ﺳﺎﺯﻧﺪﻩ ﻧﻤﻰ &= #64400;ﻨﻨﺪ.ﺑﻠﮑﻪ ﺭﺍﻩ ﺭﺍ ﺑﺎﺯ ﻣ= ﻴﮕﺬﺍﺭﻧﺪ،ﻭA= 251;ﻮﺍﻧﻌﻰ ﺑﺮﺍﻯ ﻣﺪﺑّﺮ= 5165;ﻥ ﺍﻟﻬﻰ ﺑﻮﺟﻮﺩ &= #65255;ﻤﻰ ﺁﻭﺭﻧﺪ. ﺯﻳﺮﺍ = ﺗﻐﻴﻴﺮﺍﺕ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺍﻧﻰ ﺑﺎ ﻣﺮ&= #65165;تب اﻟﻬﻰ ﺍﺳﺖ.ﻭﻟ&#= 65264; ﺗﻐﻴﻴﺮﺍﺕ ﻗﻬ&#= 65240;ﺮﺍﺋﻰ ﻭﺧﻮﺩﺳﺮﺍﻧﻪ &#= 65165;ﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ، ﺑ&#= 65192;ﺼﻮﺹ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﺑﺪﺳﺖ ﺧﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﺻﻮﺭﺕ ﮔﺮﻓته = 5262;ﻣﻴﮕﻴﺮﺩ. ﻭﺩﺭ ﺩﺭﻭﻥ ﮔﺮ&= #65165;ﺋﻰ ﻧﻴﺰ،ﻫﻤﻴﺸﻪ = 5165;ﻧﺴﺎﻥ ﺗﻨﻬﺎ ﺍﺣﻮﺍﻝ &= #65261;ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻣﻘﺎ&#= 65249; ﺍﮐﻨﻮﻥ ﺧﻮﺩ ﺭ&= #65165; ﻣﻰ ﺑﻴﻨﺪ.ﻭﻟﺬ&= #65165; ﻫﺮ ﺷﻬﻮﺩ ﺑﺮﺗ&= #65198;ﻯ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻣ&= #65240;ﺎﻡ ﻭﺍﺣﻮﺍﻝ ﺟﺪﻳ&#= 65194; ﻭﺑﺮﺗﺮ ﺳﺎﻟﻚ &= #65165;ﺳﺖ.<o:p></o:p> = 5193;ﺭ ﺍﺳﺘﺒﻄﺎﻥ ﺑﻴ&#= 65252;ﺎﺭ ﺩﺭ ﺭﻭﺍﻥ ﺩﺭﻣ&= #65166;ﻧﻰ،ﻭ ﻳﺎ ﺗﻔﮑّﺮ ﻭﺗ&#= 65156;ﻣﻞ ﻫﺮﮐﺶ ﺑﺎ ﻫﺮ ﮐ= ﻮﺷﺶ، ﺣﺘﻰ ﺭﺳﻴﺪﻥ ﺍ&= #65187;ﺘﻤﺎﻟی ﺒﺒﻰ ﺧﻮﺩﻯ ﭼﻮ&= #65253; ﺩﺭ ﺧﻮﺍﺏ ﻭﺭؤ&#= 65267;ﺎ،ﮐﻪ ﺍﺭﺍﺩﻩ ﺷﺨﺺ ﺩ&= #65191;ﺎﻟﺘﻰ ﻧﺪﺍﺭﺩ.ﺁﻧﮕﺎ&#= 65257; ﺑﻬﺮﭼﻪ ﺑﺮﺳﺪ&#= 1548; ﻋﻤﻠﺎ ﺑﺴﻄﺢ ﺗ&= #64401;ﺎﻣﻠﻰ ﻓﻌﻠﻰ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﺪ، ﮐﻪ ﺩﺭﺟﺎﺗﻰ ﺍ&= #65199; ﻗﻬﻘﺮﺍﻯ ﺑﻴﻤ&#= 65166;ﺭ ﻳﺎ ﻫﺮ ﺷﺨﺺ ﻏﻴ= ﺮ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭﺁﻧﭽﻪ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺗ&= #65236;ﮑّﺮ ﺑﺬﻫﻦ ﻣﻴﺮﺳﺪ&#= 1548;ﺟﺰ ﻫﻤﺎﻥ ﭼﻴﺰﻯ ﺟ&= #65200; ﻫﻤﺎﻥ ﺣﺎﻟﺎﺕ &= #65261; ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65255;ﻴﺴﺖ.ﻭ ﺍﻳﻦ ﺗﻤﺎﻡ ﮐﺸ&= #65236;ﻴّﺎﺕ ﺫﻫﻨﻰ ﺍﺳﺖ،ﻭ= 5255;ﻪ ﺷﻨﺎﺧﺖ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺧﻮﺩ.ﭼﻪ ﺭﺳﺪ ﮐ= ﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ. ﻏﻴ&= #65198; ﺍﺯﺗﺄﻣّﻞ ﻭﺗ= 5236;ﮑّﺮﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭ ﻫﻴﭙﻨﻮﺗﻴﺰﻡ &#= 65153;ﻧﻬﺎ ﺍﺳﺖ،ﮐﻪ ﭼﻮﻥ &#= 65169;ﺨﻮﺍﺏ ﺭﻓﺘﻨﺪ، ﺍﺭﺍ= 5193;ﻫﺎﻯ ﺍﺯ ﺧﻮﺩ ﻧﺪﺍﺭ&= #65255;ﺪ ﻭ ﺍﻧﺘﺨﺎﺏ ﻭ ﺟ= ﻌﻞ ﻣﻄﻠﺐ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﻨﺪ ﺑﮑﻨﻨﺪ.ﻭﺍﺣﻮ&#= 65165;ﻝ ﺫﻫﻨﻰﻭﺍﻭﻫﺎ= 5249; ﺑﺮﺯﺑﺎﻥ ﺑﻴﻤ&#= 65166;ﺭ ﺭﺍﻧﺪﻩ ﻣﻴﺸﻮ&#= 65193;. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﺳ&= #65248;ﻮﮐﻰ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﺍ&= #65187;ﻮﺍﻝ ﺭﻭﺍﻧﻰ ﺩﺍﺭﻧ&#= 65194;.ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺩﺭ ﺭ= ؤﻳﺎﻫﺎ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻣﻴ&#= 65198;ﺳﺪ. ﮐﻪ ﺩﻳﭙﻠﻢ ﻓﺎ&= #65197;ﻍ ﺍﻟﺘﺤﺼﻴﻞ ﻣﺮ&#= 65187;له اﻯ ﺭﺳﻴﺪﻩ ﺍﺯ &= #65191;ﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65262;ﻓﻖ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ = ﻫﻔﺘﮕﺎﻧﻪ ﺍﺳﺖ. ﻭ ﭼﻨﻴﻦ ﮐ= ;ﺎﻣﻠﻰ ﺷﺎﻫﺪ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﺧﻮﺩ، ﺑﻌﻨﻮﺍ= 5253; ﭘﻴﺎﻣﺒﺮﻯ ﺑﺮ&#= 65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ، ﻭﻧ= 5258; ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ. ﻭﺩﺍﺭﺍﻯ ﺍﻟﻬ&#= 65166;ﻣﺎﺕ ﻭﺣﮑﻤﺘﻬﺎﻯ ﺟ&#= 65194;ﻳﺪ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65261; ﺍﻓﺮﺍﺩ ﻣﻮﺭﺩ &= #65175;ﺮﺑﻴﺖ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺴﺘﻨﺪ. ﮐﻪ ﺗﻨ= ﺰﻳﻞ ﻣﻨﻄﻘﻰ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻰ ﺧﻮﺩ ﺑ&#= 65198;ﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻣﻴﻨ&#= 65252;ﺎﻳﻨﺪ.ﮐﻪ ﺍﻃﻠﺎﻉ ﻧﻈﺮﻯ &= #65165;ﺯﺍﻳﻦ ﺣﮑﻤﺘﻬﺎ ﺑﺮﺍ&#= 65263; ﺷﻨﻮﻧﺪﮔﺎﻥ ﻭ&#= 65187;ﺘﻰ ﺑﺎﻭﺭﮐﻨﻨﺪﮔ= 5166;ﻥ،ﻧﺘﺎﻳﺞ ﺗﮑﺎﻣﻠﻰ ﻭ ﺷﻬ&= #65262;ﺩﻯ ﻧﺪﺍﺭﺩ.ﻣﮕﺮ ﺧ&= #65262;ﺩ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65247;ﻰ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65191;ﻮﺩﺭﺍ ﺑﺨﻮﺍﻫﺪ، ﻭ ﺑ&#= 65268;ﺎﺑﺪ ﻭ ﭘﻴﻤﺎﻥ ﺑﺒﻨ&= #65194;ﺩ،ﻭﻣﻄﻴﻊ ﺩﺳﺘﻮﺭﺍﺕ ﻋﻤ&#= 65248;ﻰ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﮔﺮﺩﻧﺪ،ﺗﺎ ﺑ= 5166;ﻋﺸﻖ ﻭﺻﺒﺮ ﻭﺍﺭﺍﺩ&#= 65257; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65259;ﻤّﺖ ﻭﺟﺪﻳّﺖ ﻧﺸﺎ= 5253; ﺑﺪﻫﺪ. ﻭ ﺑﺎ ﺍﻳ= ;ﻦ ﺷﻬﻮﺩﻫﺎ،ﻋﻤA= 248;ﺎ ﺗﻐﻴﻴﺮﺍﺕ ﻣﺎ&#= 65259;ﻮﻯ ﻭﺻﻔﺎت اﺻﻠﻰ = 5261; ﺧﻮﺍﺹ ﻣﺮﺑﻮﻃ&#= 65258; ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﻧﻴﺰ ﻧﺪﺍﺭ&= #65255;ﺪ.ﻣﮕﺮ ﺑﻌﺪ ﺍﺯ ﺗﻮﻟﺪ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﻭ&#= 65193;ﺍﺷﺘﻦ ﮐﺮﺍﻣﺎت ﺒﺎﻟ= 5236;ﻌﻞ ﻭﺑﺎﻟﻘﻮّه ﻠA= 166;ﺯﻡ،ﺩﺭ ﺗﻔﻮﻕ ﺑﺸﺮﻯ ﻭ&= #65195;ﻫﻦ ﻭﺭﻭﺍﻥ،ﻭ ﺣﺘ= 5264; ﺩﺭ(ﺑُﻌﺪ) ﭼﻬﺎ&= #65197;ﻡ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65165;ﺷﺘﻦ،ﮐﻪ ﺗﻮﺍﻥ ﺗﺼﻮﺭ ﻭ&= #65183;ﻮﺩ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 65153;ﻧﺎﻥ ﺭﺍ ﺍﮐﻨﻮن ﻨﺪ&#= 65165;ﺭﻳﻢ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65203;ﻪ ﺑﻌﺪﻯ ﺍﺳﺖ،ﺩ= 5197; ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭ&= #65165;ﻥ،ﻭﻟﻰ ﺣﻴﻮﺍﻧﺎت ﺪﻭ &#= 65169;ُﻌﺪﻯ ﺩﺭﺭﻭﺍﻥ. ﻭﻟﻰ = ﻣﻮﺟﻮﺩﺍﺕ ﮔﻴﺎﻫﻰ ﻳﻚ ﺑُ&#= 65228;ﺪﻯ، ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﺃ&= #65175;ﻤﻰ ﺑُﻌﺪ ﺣﻴﺎﺗﻰ &#= 65251;ﻮﺭﺩ ﻓﻬﻢ ﻣﺎﺭﺍ ﻧﺪ&= #65165;ﺭﻧﺪ ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺩ = ﺟﻬﺎﻥ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﻧﺪ.ﻳﺎ ﻫﻤﺎﻥ ﺟﻬﺎﻥ ﺑ&= #65264; ﺑﻌﺪﻯ.ﻭﺩﺭﺍﻧ&#= 65262;ﺍﻉ ﺑﺎﻟﺎﺗﺮ ﻓﻮﻕ</= span> </spa= n>ﺑﺸﺮﻯ، ﺍﺑ᥺= 8;ﺎﺩ ﻭﺟﻮﺩﻯ ﭘﻨﺠﻢ &= #65261; ﺩﻫﻢ ﻭ ﺻﺪﻡ ﻭﺑ= ﺎﻟﺎﺗﺮ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ. ﮔﻮﺋﻰ ﺍﺯ ﻓﺮﺷ&= #65176;ﮕﺎﻥ ﺍﻟﻬﻰ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ.ﺗﺎ ﻓﺮﺿﺎ = ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣﻄﻠ= 5238; ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻧ&#= 65268;ﺰ ﺑﺮﺳﻨﺪ.ﺑﺘﻌﺒ&#= 65268;ﺮ ﺩﻳﮕﺮﻯ،ﺑﺎﻳA= 194; ﺍﺯ ﺧﻮﺩ ﺧﺎﺭﺝ = ﺷﻮﻳﻢ،ﻭﺍﺯﻣA= 198;ﮒ ﻧﻮﻋﻰ ﺧﻮﺩ ﺑﮕ&= #65196;ﺭﻳﻢ.ﻭ ﺍﻳﻦ ﺗﺠﺮﻳﺪ ﻧ&= #65236;س ﺍﺯ ﻣﺎﺩﻳّﺎﺕ &#= 65193;ﺭ ﺳﻠﻮﻙ،ﻭ ﺗﺠﺮ= 5267;ﺪ ﺗﻦ ﺍﺯ ﻧﻔس ﺩﺭ&= #65251;ﺮﮒ، ﮐﻪ ﺑﺘﻮﺍﻥ ﺻﻌ&= #65262;ﺩ ﻭﻣﻌﺮﺍﺝ ﺷﻬﻮ&#= 65193;ﻯ ﻧﻤﻮﺩ.ﺑﺨﺼﻮﺹ &= #65193;ﺭ ﺷﻬﻮﺩ ﺁﺧﺮ ﻭﺍ&= #65183;ﺐ ﺍﻟﺸﻬﻮﺩ ﻭﻭﺻ&#= 65262;ﻝ،ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65165;ﻳﺪﺁﻝ ﺷﻬﻮﺩﻯ ﻣﻴﺴّ= 5198; ﻧﻮﻉ ﺑﺸﺮﻯ.ﻭ ﺍ= ﻟّﺎ ﺗﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﻣﻴﺘﻮﺍﻥ ﻋﺮﻭ&#= 65181; ﮐﺮﺩ.ﻧﺒﺎﻳﺪ ﺍ&= #65255;ﺘﻈﺎﺭ ﺩﺍﺷﺖ ﮐﻪ ﺩﺍﺧ&= #65246; ﮐﺮﻩ ﺯﻣﻴﻦ ﺑﺎ&= #65207;ﻴﻢ ﻭ ﺑﺘﻮﺍﻧﻴﻢ ﭼ&= #65208;ﻢ ﺍﻧﺪﺍﺯ ﮐﺎﻣﻞ &= #64400;ﺮﻩ ﺯﻣﻴن ﺮﺍﺩﺍﻧ= 5204;ته ﺒﺎﺷﻴﻢ. ﻣﺎﻧﻨ&= #65194; ﺍﻳﻨﮑﻪ ﻓﻀﺎ ﻧ&= #65262;ﺭﺩﻯ ﺍﺯ ﮐﺮﻩ ﺯﻣﻴﻦ = ﺑﻴﺮﻭﻥ ﺭﻓﺘﻪ،ﺁﻧﮕﺎA= 257; ﻣﻴﺘﻮﺍﻦ ﺟﺰﺋ&#= 65264; ﺑﻮﺩ. ﮐﻪ ﮐﻞّ ﺧ= ﻮﺩﺭﺍ ﺑﺘﻮﺍﻧﻴﻢ ﺑﺒ&#= 65268;ﻨﻴﻢ.ﻭ ﻫﻴﭻ ﺟﺰﺋﻰ ﻧﻤ&= #65268;ﺘﻮﺍﻧﺪ ﮐﻞ ﺧﻮﺩﺭﺍ ﺑﺒ&= #65268;ﻨﺪ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﮐﻞّ ﻣ&= #65220;ﻠﻖ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑ&= #65192;ﻮﺍﻫﺪ ﺑﺒﻴﻨﺪ.ﻭﻫﺮ ﺭ&= #65261;ﺣﻰ ﺩﺭﻫﺮ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻋﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65267;ﺪﺁﻝ ﮐﻤﺎﻝ ﻭ ᥴ= 5;ﻟﮕﻮﻯ ﮐﻤﺎﻝ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ،ﮐﻪ ﺭبّ اﻟﻨﻮﻉ ﻣA= 268;ﻨﺎﻣﻴﻢ ﺑﺮﺳﺪ.ﻭ ﺍﻳﻦ ﻫ= ﻤﺎﻧﻰ ﮐﻤﺎﻟﺎﺕ ﺍﻭﺭ&#= 65165; ﺑﻴﺎﺑﺪ،ﮐﻪ ﻗ= 5166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺎ&= #1548;ﺑﺮﺗﺮﻳﻦ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ= 548;ﺁﻧﻬﻢ ﺩﺭﺳﻠﻮﻙ ﺑﻄﺮ&#= 65267;ﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﻣﻴﺘﻮﺍﻥ ﺑﺪﺍﻥ ﺭﺳﻴﺪ.ﭘ&= #1587; ﻫﻤﻴﺸﻪ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺑﺨﺪﺍﻭﻧﺪ ﻫﺮ&#= 64380;ﻪ ﺑﻴﺸﺘﺮ ﺗﻘﺮّ= 5167; ﮐﺮﺩ،ﻭﻫﺮﭼﻪ = 5169;ﻴﺸﺘﺮ ﺩﺭ ﺻﻔﺎﺕ ﻧﻴﮑ&= #65262; ﺷﺪ،ﻭ ﺩﺭ ﻣﻘﺎ&#= 65249; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65211;ﻔﺎﺕ ﺑﺮﺗﺮ ﺁﻧﺮﺍ ﺗ&= #1579;بیت ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘ&#= 65268;ﻚ ﻭﻣﻠﮑﻪ ﻧﻤﻮﺩ.<= o:p></o:p> = 5259;ﻴﻮﻡ ﮔﻔﺘﻪ ﺑﻮﺩ.ﻫﺮ&= #64404;ﺎﻩ ﺷﺨﺺ ﺍﺳﺘﺒﻄﺎ&#= 65253; ﻭﺩﺭﻭﻧﮕﺮﺍﺋ= 5264; ﻓﮑﺮﻯ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﺪ،ﻓﮑﺮ ﺩﺭﻭﻥ ﺧﻮﺩ،ﺟ= 5200; ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﭘس ﺍﻳﻦ ﺣ&= #65262;ﺍﺩث هماﻥ ﻧﻔس ﻭﺭʌ= 61;ﺍﻥ ﺑﺎﻳﺪ ﺑﺎﺷﺪ. ﻳ= ﻌﻨﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎﺯ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257; ﺭﺍ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺗﺪﺍﻋﻰ ﻓﮑﺮﻯ &= #64400;ﻨﻨﺪ.ﻭﺭﻭﺍﻧ= 4401;ﺎﻭﺍﻥ ﺑﺮﺧﻰ ﻧﺘﺎﻳﺞ &= #65165;ﺯ ﺩﺭﻭﻥ ﺭﻭﺍﻥ ﺑ&= #65268;ﻤﺎﺭ ﺭﺍ ﻣﻴﻔﻬﻤﻨﺪ.&= #64400;ﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﺮ ﺯﺑﺎﻥ ﻣﻴﺂﻭﺭ&#= 65255;ﺪ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭ ﺭؤﻳﺎ ﺭﻭﺍﻥ ﺧ&#= 65262;ﺩ،ﻭﺷﺎﻫﺪﺍ᥽= 3; ﺩﺭ ﺭؤﻳﺎ ﻭﻧﻴ&#= 65200; ﺩﺭ ﺑﻰ ﺧﻮﺩﻯ ﺍ= ﺣﻮﺍﻝ ﺗمرﮐﺰ ﻭﺗﻮﺳ= 17;ﻞ ﻋﺒﺎﺩﻯ ﺑﻤﺮﺯ&#= 65259;ﺎﻯ ﺷﻬﻮﺩ ﺟﺪﻳﺪی &#= 65252;ﻴﺮﺳﻨﺪ.ﭘس ﺑﺮﺗﺮ ﺍﺯ ﺫﻫﻦ = ﻭﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548; ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﻳﺎ ﻫﻤﺎﻥ</s= pan> &#= 64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺮﺳﻨ&#= 65194;.ﮔﺮﭼﻪ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65175;ﺰﮐﻴﻪ،ﻭ ﺳﭙس ﺭﻭﺣﻰ ﺍﻟ&#= 65260;ﻰ ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﺩﺭ= ﺳﺖ ﺗﺮ ﺍﻳﻨﮑﻪ،ﻃ= 5170;ﻘﻪ ﺟﺪﻳﺪﻯ ﺍﺯ ﻋﺎ&= #65247;ﻢ ﺍﻟﻬﻰ ﺟﺒﺮﻭﺗ&#= 65264;، ﺑﺮﺗﺮ ﺍﺯ ﻋﺎﻟ&= #65250; ﻣﻠﮑﻮﺗﻰ ﺭﻭﺍ&#= 65253; ﺭﺍ ﻳﺎﻓته اﻧA= 194;.ﻭ ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴ&#= 65250; ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺧﻮﺩ ﭼﻬﺎﺭ ﺑُ&#= 65228;ﺪﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.&= #65175;ﻦ ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ &= #65261;ﺭﻭﺡ،ﮐﻪ ﺗﺼﻮﺭ ﭼﻨﻴﻦ ﻣ&= #65262;ﺟﻮﺩﻳّﺖ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 65197;ﺍ ﻧﺪﺍﺭﻳﻢ.ﮔﺮﭼ&#= 65258; ﺑﺎﺯ ﻫﻤﻪ ﺍﻳﻨ&= #65260;ﺎ ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭ= ﺟﻮﺩﻯ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﭼ= ﻮﻥ ﻃﺒﻘﺎﺕ ﭘﻮﺳﺘ&#= 65258; ﭘﻴﺎﺯ،ﮐﻪ ﻫﺮ= 5267;ﻚ ﻣﺤﻔﻰ ﮐﻨﻨﺪﻩ &= #65251;ﺮﺍﺗﺐ ﺩﺭﻭﻧﻰ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﻧﻘﺶ ﺣﻴﺎ&= #65175;ﻰ ﻭ ﺃثر ﺧﻮﺩﺭﺍ= 548;ﺩﺭ ﺃﻧﺪﻳﺸﻪ ﻭ ﻋﻘ&= #65166;ﻳﺪ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔ= ﺘﺎﺭ ﻭﮐﺮﺩﺍﺭﺍﻧﺴ= 5166;ﻥ ﻣﻴﮕﺬﺍﺭﺩ. ﻇﺎ&= #65259;ﺮﺍ ﻃﺒﻘﺎﺕ ﺩﺭﻭﻧ&#= 65264; ﺍﻧﺴﺎﻥ،ﺫﻫﻦ = 5261;ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﺍﻧﺘﺰﺍﻋﻰ ﻭﺟﻮﺩﺷﺎﻥ ﮔﻔ&#= 65176;ﻪ ﻣﻴﺸﻮﺩ. ﻫﺮﻳﻚ = ﻓﺮﺽ ﻭﻫﻤﻰ ﻧﻴﺴﺖ.ﻫ&= #65252;ﺎﻥ ﻃﻮﺭ ﮐﻪ ﻫﺮ ﻃﻔ= ﻞ ﻧﻴﺰ ﺩﺭﻙ ﺫﺍﺕ = ﻧﺎﺩﻳﺪﻧﻰ ﺧﻮﺩﺭﺍ ﺗﺼﺪﻳ&#= 65238; ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5255;ﺎﭘﻴﺪﺍ ﻭﻣﺎﻧﻨﺪ ﺗﻦ ﻧ&= #65268;ﺴﺖ. ﻭ ﺗﻨﻬﺎ ﺯﺑﺎﻥ&= #1548;ﻭﺟﻮﺩ ﺫﻫﻦ ﻭ ﻓﮑﺮ ﺧﻮ= ﺩ ﺁﮔﺎﻩ ﺭﺍ ﻧﺸﺎ&= #65253; ﻣﻴﺪﻫﺪ. ﻫﻤﺎﻥ = ﻃﻮﺭ ﮐﻪ ﺑﻴﻤﺎﺭﻯ ﺭ&= #65261;ﺍنی ﻴﻮﺟﻮﺩ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺭﺍ ﺩﺭ ﺭﻓﺘﺎﺭ&= #65263; ﻏﻴﺮﻧﻮﺭﻣﺎل = 5256;ﺸﺎﻥ ﻣﻴﺪﻫﺪ.ﻭﺭﻭح &#= 65262;ﻣﻘﺎﻡ ﺍﻟﻬﻰ،ﺩﺭ ﺷﻬ= 5262;ﺩﻫﺎﻯ ﺭؤﻳﺎﺋﻰ،ﺧﻮʋ= 93;ﺭﺍ ﺑﺸﺎﻫﺪﻯ ﻧﺸﺎ&#= 65253; ﺩﺍﺩﻩ ﻭ ﺳﭙس ا&#= 65199; ﻣﺤﻞ ﺧﺎﻃﺮﻩ،= 5193;ﺭﺣﺎﻓﻈﻪ که ﻨﺴخه اﻯ ثب= ;ت ﺸﺪﻩ ﺑﻴﺎﺩ ﺳﺎ&= #65247;ﻚ ﻫﺴﺖ.ﻭ ﻧﻴﺎﺯ ﺑ= ﺘﮑﺮﺍﺭﻧﻔﻮﺫ ﻭ ﻏﻮﺹ ﺩﺭ ﺩﺭﻭ= ﻥ ﺟﺒﺮﻭﺗﻰ ﺧﻮﺩ&#= 1548;ﻣﺎ ﻭﺭﺍﻯ ﻋﺎﻟﻢ ﻣ&= #65248;ﮑﻮﺗﻰ ﺭﻭﺍﻥ ﺧﻮﺩ،ﺭ= 5165; ﻣﻴﺒﺎﺷﺪ. ﮐﻪﺟ&= #65204;ﻢ ﺩﺭ ﻧﺎﺳﻮﺕ،ﻭ &#= 65197;ﻭﺍﻥ ﻭﻣﻠﮑﻮﺕ،ﻭ ﺷ= 5260;ﻮﺩ ﻗﺎﺋﻢ ﺩﺭ ﺟﺒﺮ&= #65261;ﺕ ﺍﻭﻝ،ﺍﺯ ﺳﻤﺖ &#= 65251;ﺎ ﺑﺴﻮﻯﻋﻮﺍﻟﻢ &#= 65165;ﻟﻬﻰ ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ &= #65261;ﺣﺘﻰ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺑ&= #65198;ﺍی ﻤﻬﺪﻭﻳﺎﻥ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ ﺩﺭ ﺟﺒﺮ&= #65261;ﺕ ﺑﺮﺗﺮ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺣﺘﻰ ﺑﻌﺮﺵ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻦ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﺟ&= #65170;ﺮﻭﺕ ﺳﻮﻡ ﺍﺯ ﺳﻤﺖ ﻣ= ﺎ ﺍﺳﺖ.ﻭ ﺗﺎ ﺧﺪﺍ= ﻭﻧﺪ ﺍﻟﻠﻪ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺟﺒﺮﻭﺕ ﻫﺴﺖ.ﮐ&= #65258; ﺍﻟﻠﻪ ﺩﺭ ﻟﺎﻫ&= #65262;ﺕ ﻣﺎﻭﺭﺍﻯ ﺑﻰ ﻧ&= #65260;ﺎﻳﺖ ﺟﺒﺮﻭﺕ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺧﺎﻟﻖ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻟﻠﻪ ﺻﺎﺩﺭﺍ&#= 65261;ﻝ، ﮐﻪ ﺩﺭ ﻫﺎﻫﻮﺕ = ﻋﻤّاء ﻣﻴﺒﺎﺷﺪ.ﻭ ﻫﺮ = ﺟﺒﺮﻭﺗﻰ ﻭ ﻫﺮ ﺗﻮﻟﺪ ﻓﻮ= ﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ، ﻫﺮﻳﻚ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮﻋﻘﻞ ﻭ&#= 64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺩﺍﺭﺩ.ﮔﻮﺋﻰ ﮐ&= #65258; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻧﻰ ﺭﺍ ﺩ&= #65165;ﺭﺩ.ﻧﺘﻴﺠﻪ ﮔﻴﺮﻯ ﻫﻴﻮﻡ ﻫ&= #65198;ﭼﻪ ﺑﺎﺷﺪ، ﻗﺎﺑﻞ &#= 65175;ﺠﺮﺑﻪ ﭼﻮﻥ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﻧﻴﺴﺖ.ﻭﻟﺬﺍ ﺍ&= #65267;ﻦ </spa= n>ﻧﻈﺮﻳﻪ ﻋﻠʌ= 52;ﻰ ﻧﻤﻴﺒﺎﺷﺪ.ﻳﻌ&#= 65256;ﻰ ﻗﺎﺑﻞ ﺩﻳﺪﻥ ﻭ = ﺗﮑﺮﺍﺭ ﺩﻳﺪﻥ،ﻭﻧﺰﺩ = 5259;ﺮﮐس ﻫﻤﺎﻥ ﻧﻔس ﺩﻳ&#= 65194;ن ﻴﺸﻮﺩ ﻧﻴﺴﺖ.ﮐ&= #65258; ﺩﺭ ﭘﺮﺍﮔﻤﺎﺗ&#= 65268;ﺴﻢ،ﺿﻤﻦ ﭼﻨﺪﻳﻦ ﺷﺮﻁ ﻋ&= #65248;ﻤﻰ ﺑﻮﺩﻥ،ﮐﻪ ﻧﻈ= 5198;ﻳﻬﺎﻯ ﺗﺠﺮﺑﻪ ﻭ ﺗﮑﺮ&= #65165;ﺭ ﺁﻥ، ﻧﺰﺩ ﻫﻤﻪ &= #64400;ﻪ ﺗﺠﺮﺑﻪ ﺩﺍﺭﻧ&#= 65194; ﻫﺴﺖ. ﻭﺍﻳﻦ ﻧﻈ= ﺮﻳﻪ ﺷﻬﻮﺩﻯ ﻣﺎ ﺍﺳ&= #65174; ﮐﻪ ﺗﺠﺮﺑﻪ ﺷﺪ&= #65255;ﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﺯ ﺭﻭﺍﻥ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻭﺫﻫﻦ ﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻣﻴﺒﺎﺷﺪ .<o:p></o:p> = 5165;ﺯﻃﺮﻓﻰ ﺑﺎ ﺍﺳﺘﺒﻄﺎﻥ &= #65261;ﺩﺭﻭﻥ ﮔﺮﺍﺋﻰ،ﻭ ﺍﺳ= 5176;ﻨﺒﺎﻃ ﻔﺮﺿﻰ ﺧﻮﺩ،ﺍ= 5267;ﻦ ﻋﻴﺐ ﺭﺍ ﺩﺍﺭﺩ = ﮐﻪ ﻣﻌﻠﻮﻡ ﻣﻴﮑﻨ&#= 65194;، ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺩ&= #65197;ﻭﻥ ﮔﺮﺍﺋﻰ ﺍﺯ ﺫﻫ&= #65254; ﺧﻮﺩﺁﮔﺎﻩ،ﻳA= 166; ﺩﺭ ﺭﻭﺍﻥ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﻮ&= #65165;ﺏ، ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻭ ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮑ&= #65262;ﺕ،ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻓﻌﻠ&#= 65264; ﺍﻭ ﺍﺳﺖ.ﻭﻟﻰ ﺳ= ﺎﻟﮑﺎﻥ ﺩﺭ ﺑﻰ ﺧﻮﺩﻯ ﺷ= ﺪﻥ، ﻫﻨﮕﺎﻡ ﺗﻤﺮﮐ&#= 65200; ﺳﻠﻮﮐﻰ،ﻭ ﻧﻴ= 5200; ﺩﺭ ﺧﻮﺍﺏ ﺭؤﻳ&#= 65166;ﻫﺎ ﻭﺭؤﻳﺖ ﻭ ﺩﻳﺪ&#= 65253; ﺑﭽﺸﻢ ﺩﻝ، ﺍﺯ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺩﺍﺧﻞ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻘﺪّس = 5261; ﺍﻟﻬﻰ ﺷﺪﻩ ﺭﺍ = ﻣﺒﻴﻨﻨﺪ.ﭼﻮﻥ ﻫﻢ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻭﻫﻢ ﺫﻫﻦ ﻭﻫﻢ = ﺗﻦ ﺍﻭ ﺑﻴﺨﻮﺩ ﺷﺪ&= #65257;،ﺃثرﻯ ﭼﻨﺪﺍﻥ ﺩﺭ ﺭؤ&#= 65267;ﺎ ﻧﻤﻰ ﮔﺬﺍﺭﻧﺪ.&= #64404;ﺮﭼﻪ ﺑﺎﺯ ﺷﺎﻫﺪﺍﻥ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ، ﺻﺤﻨﻪ &#= 65197;ؤﻳﺎﻫﺎﻯ ﺁﻧﻬﺎ، ﺗﻔﺎﻭ= 5173; ﺩﺭ ﻧﻤﺎﻳﺶ ﺳﻤ&= #65170;ﻮﻟﻴﺴﻢ ﺭؤﻳﺎﻫﺎﻯ ﺑﻴ= 5254; ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ&= #65187;ﺘﻰ ﺑﻴﺎﻥ ﺯﺑﺎﻥ ﺍ&= #65199; ﺳﻤﺒﻮﻟﻬﺎﻯ ﺧ&#= 65262;ﺩ ﺩﺭ ﺗﻨﺰﻳﻞ،ﺑ= 5166;ﺯ ﺑﺎﻫﻢ ﻣﺘﻔﺎﻭ&#= 65173; ﻫﺴﺘﻨﺪ.ﻭﻟﻰ ﻫ&= #64381;ﻨﺎﻥ ﺍﺯ ﻧﻮﻉ ﺍﺻﻴﻞ = ﻣﻴﺒﺎﺷﺪ.ﻭ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻫ&= #65204;ﺘﻰ، ﻫﻴﭻ ﭼﻴﺰﻯ ﻭ ﻳ= ﺎ ﺩﻭﻓﮑﺮﻯ ﻭ ﺩﻭ&= #65197;ﻭﺡ ﻭ ﺭﻭﺍﻥ ﺭﺍ ﻣﺎ= ﻧﻨﺪ ﻫﻢ ﻧﻴﺎﻓﺮﻳﺪ&#= 65257; ﺍﺳﺖ.ﻭ ﭘﺮﺳﺶ ﺍ= ﺯ ﻧﻈﺮﻳﻪ ﻫﻴﻮﻡ &= #65165;ﻳﻦ ﺍﺳﺖ،ﮐﻪ ﺁﻳﺎ &#= 65165;ﺯ ﺭﻭﺵ ﺟﺪﻳﺪ ﻣﻨ&= #65220;ﻘﻰ ﻭ ﺍﺳﺘﻨﺘﺎﺝ ﻫ&= #65166;ﻯ ﻋﻘﻠﻰ ﻣﻌﻤﻮﻝ&#= 1548;ﻧﻤﻰ ﺗﻮﺍﻥ ﺑﺎﺯﺭس= 740; ﺮﺍ ﻣﻮﻗﻌﻰ ﺷﺮ&= #65261;ﻉ ﮐﺮﺩ،ﮐﻪ ﺑﺠﺎ= 5163;ﻰ ﺑﺮﺳﻴﻢ.ﺑﺒﻴﻨ&#= 65268;ﻢ ﺗﻨﺎﻗﺾ ﺩﺭ ﻣﻀ&= #65252;ﻮﻥ ﺍﻳﻦ ﺍﺳﺘﻨﺒﺎ&#= 65217; ﭘﻴﺪﺍ ﺷﺪﻧﻰ ﻧ&= #65268;ﺴﺖ ﻳﺎ ﻫﺴﺖ.ﻭ ﻟﺬﺍ= ﻧﻈﺮﻳﻪ ﺩﺭﺳﺘﻰ ﻧﻴﺴﺖ. = ﻳﻌﻨﻰ ﺩﺭ ﺟﺪﻝ ﻣﺬﮐﻮ&= #65197;،ﺑﺎﻳﺪ ﺑﺎﺯﺩﻳﺪ ﺳﺎﻳ&#= 64401;ﻮﻟﻮﺟﻴﻚ ﮐﻨﻴﻢ.ﺑﺒﻴﻨﻴ&#= 65250; ﺁﻳﺎ ﺩﺭ ﻭﺟﻮﺩ = ﺫﻫﻦ ﺧﻮﺩ ﺗﻨﺎﻗﺾ ﻣ&= #65268;ﻴﺎﺑﻴﻢ.ﺍﻳﻦ ﺟﺪﺍﻝ ﻣﻨ= ;ﻄﻘﻰ ﻫﺮﮔﺰ ﺩﺭﺳﺖ ﺑ&= #65166;ﺯ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺍ&#= 65255;ﺴﺎﻥ ﺭﺍ ﺑﺬﻫﻨﻰ ﺑﺮ&= #65203;ﺎﻧﺪ،ﮐﻪ ﻫﻤﺎﻥ ﻧﻔس ﻳﺎ &= #65197;ﻭﺍﻥ ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﻫ&= #65252;ﻴّﺖ ﺻﺤﺒﺖ ﺍﺯ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ، ﺑﺎﻟﺎ= 5175;ﺮ ﺍﺯ ﺭﻭﺍن اﺳﺖ. &= #64400;ﻪ ﺩﺭ ﻫﻴﭻ ﻣﻮﺟﻮ&= #65193;ﻯ ﺭﻭﺡ ﻧﻴﺴﺖ،ﻣ= 4405;ﺮ ﺩﺭﮐﺎﻣﻠﺎﻥ ﻭ&#= 65247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ.ﺁﺧﺮﻳ&#= 65254; ﻣﻘﺎﻡ ﺳﻠﻮﮐﻰ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻪ = ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ= 607; ﺒﺎﺷﻨﺪ. ﻭﺑﺎ ﺷ= ﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯﮔﺸته ﺒﺎA= 207;ﻨﺪ.که ﺒﺘﻮﺍﻧﻨﺪ ﮔﻔ&#= 65174;،ﺍﺯ ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺻﺤﺒﺖ ﻣﻴﮑﻨﻨ&#= 65194; ﭼﻪ ﺩﻳﺪه اﻧﺪ= 5261; ﺍﺯ ﺁثاﺭ ﺣﮑﻤ= 578; هاﻯ ﺍﻟﻬﻴﻮ ﻟ= 5194;ﻧّﻰ ﺟﺪﻳﺪﻯ ﺻﺤﺒﺖ &= #64400;ﻨﻨﺪ.ﮐﻪ ﻋﺎﻣﻞ ﭘﻴﺸﺮﻓ&#= 65174; ﻣﻌﺮﻓﺖ ﻭ ﻓﺮﻫ&= #65256;ﮓ ﻭ ﺩﺍﻧﺶ ﻧﻈﺮﻯ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻤﻴﺸﻪ &= #65261;ﺗﻨﻬﺎ ﺍﺯ ﺍﻳﻦ ﮔﺮﻭﻩ = ﮐﺎﻣﻠﺎﻥ ﺯﻣﺎﻥ ﺍﺳﺖ. ﺩﺭ= ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻃﺮ&= #65267;ﻘﺖ ﺁﺩﻡ ﻭ ﻣﻴﺘﺮﺍ = ﻳﺎ ﻫﻤﺎﻥ ﻧﻮﺡ ﻭ ﺑ= ﻮﺩﺍ ﻭﺯﺭﺩﺷﺖ ﻭﻣﺴ&#= 65268;ﺢ ﻭﻣﺤﻤﺪ ﺗﺎ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ،ﮐﻪﺁﺧﺮ= ﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65169;ﺠﺎﻯ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ،ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺭ&#= 65165; ﻣﻰ ﺑﻴﻨﺪ.ﻭ ﺧﻮ= ﺩ ﺗﺠﺴّﻢ ﻣﻘﺎﻡ &#= 65165;ﻟﻬﻰ ﻗﺎﺋﻢ ﺩﺭ ﺟﻬﺎ&= #65253; ﻣﻴﺸﻮﺩ.ﮐﻪ ﻫﻤ&= #65258; ﺭﺟﻌﺖ ﮐﻨﻨﺪﮔ&#= 65166;ﻥ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﺁﻏﺎﺯ ﺍﺯ ﻫﻤﺎﻥ ﻣﻬﺪ&= #65263; ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #64400;ﻪ ﺍﻭﺭﺍ ﻗﺎﺋﻢ<sp= an dir=3DLTR> <= span lang=3DAR-SA>ﺁﻝ ﻣﺤﻤﺪ ﻭA= 259;ﻤﺎﻥ ﺍﻣﺎﻡ ﺁﺧﺮﺍﻟ&#= 65200;ﻣﺎﻥ ﻣﻴﺨﻮﺍﻧﻨﺪ.ﮐ&#= 65258; ﻫﻤﮕﻰ ﻋﻤﻠﺎ ﻭ = ﺑﺎﻟﻔﻌﻞ ﺑُﻌﺪ ﭼﻬﺎﺭﻡ &#= 65197;ﻭح اﻟﻘﺪس ﺭﺍ ﺩﺭ &#= 65261;ﺟﻮﺩ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻋ&= #65248;ﺎﻭﻩ ﺑﺮﺗﻦ ﻭ ﺫﻫﻦ ﻭ= ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭ ﺑﺮﺍﻯ ﺑﺎﻟﻔﻌ&#= 65246; ﮐﺮﺩﻥ ﺑﺎﻟﻘﻮ&#= 1617;ه ﻫﺎﻯ ﺧﻮﺩ، ﭼﻮ&#= 65253; ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺭﺳ&= #65268;ﺪﻧﺪ،ﻭ ﺑﺨﻠﻖ ﺯﻧﺪﻩ ﺩ&= #65197; ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ،ﺑﺎﺯﮔﺸA= 176;ﻨﺪ ﺁﻧﮕﺎﻩ ﺩﺍﺭﺍ&#= 65263; ﺑُﻌﺪ ﭘﻨﺠﻢ،A= 251;ﺎﻭﺭﺍﻯ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65165;ﺭﻧﺪ.ﮐﻪ ﭼﻬﺎﺭ ﺻﺪ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺑﻌﺪ ﻣﻘﺎ&= #65249; ﺑﺮﺗﺮ ﺍﺯ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎﻥ ﭘﻨﺞ = ﺑُﻌﺪﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;.ﮐﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻋﻈﻴﻢ ﺁﻳﻨﺪﻩ&#= 1548;ﭼﻪ ﺭﺳﺪ ﺑﻨﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻧﻬﺎ &= #65187;ﻴﻮﺍﻧﻰ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﺑﻴﺸﺘﺮ ﻧﻴﺴﺘ&#= 65256;ﺪ ﻭ ﺑﺎ ﺍﻳﻦ ﻓﺮض که ﺘﮑﺎﻣﻞ ﺍﺭ= 5165;ﺩﻯ ﻭﺳﻠﻮﻙ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﺍ،ﭼﻮ= 5253; </spa= n>ﺗﮑﺎﻣﻞ ﺳﻠʌ= 62;ﻙ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺪ&= #65165;ﻧﻴﻢ . ﮐﻪ ﻗﻄﻌﺎ ﭼﻨﺎ= ;ﻥ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #64400;ﻪ ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺷﺒﺎﻫﺘﻰ ﺑﺘﮑ&#= 65166;ﻣﻞ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﻧ&= #65194;ﺍﺭﺩ. ﮔﺮﭼﻪ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺣ&= #65252;ﺎﻥ،ﺧﻮﺩ ﺑﻄﺮﻳﻘﺖ ﺑﺸﺮ&#= 65263; ﻣﺤﻤﺪﻯ ﻋﻤﻞ ﮐ&= #65198;ﺩﻩ،ﻭﻟﻰ ﺗﺠﺎﺭﺏ ﺑﺮﺗﺮ &= #65165;ﻭ،ﻭ ﻫﺪﺍﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻭ ﺍﻟﻬﺎﻣﻰ ﻭﻭ&= #65187;ﻰ ﻫﺎﻯ ﺍﻭ،ﻃﺮﻳ= 5240;ﺖ ﺟﺪﻳﺪ ﻭﺑﺮﺗﺮ &= #65203;ﻠﻮﮐﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; </spa= n>ﺧﻮﺩ،ﺩﺭ ﻧ᥾= 2;ﻉ ﻓﻮﻕ ﻳﺸﺮﻯ ﺍﻋ&= #65252;ﺎﻝ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ. = ﺍﻟﺒﺘﻪ ﺑﺮﺍﻯ ﻣﺎ ﺍﺯ ﻟ= ﺤﺎﻅ ﻣﻘﺎﻣﻰ ﺟﻬﺶ ﻧ&= #65262;ﻋﻰ ﺍﺳﺖ،ﻭﻟﻰ ﺍﺯ &#= 65247;ﺤﺎﻅ ﻭﺍﻗﻌﻰ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺗﺪﺭﻳﺠﻰ ﺍﺳﺖ.&= #65261;ﻧﺎﻡ ﻧﻮﻉ ﺟﺪﻳﺪ،ﻭ &#= 65187;ﺘﻰ ﻣﻘﺎﻡ ﺟﺪﻳﺪ ﺭ&= #65261;ﺣﻰ،ﺩﺭ ﭘﻴﺪﺍﻳﺶ ﻳﻚ ﺷ&= #65260;ﻮﺩ ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ &= #65165;ﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺭﺍﻩ ﺧﺪ&= #65165; ﻣﻴﺒﺎﺷﺪ. ﻫﻤﻴ&= #65254; ﻣثاﻝ ﻭ ﺩﻟﻴﻠ= 5264; ﻧﺎﺩﺭﺳﺖ ﻫﻴﻮ&#= 65249; ﺭﺍ ﻣﻄﺮﺡ ﮐﻨﻴ&= #65250;،ﮐﻪ ﻣﻴﮕﻮﻳﺪ، ﺩﺭ &#= 65165;ﻳﻦ ﻭﺿﻊ ﻭ ﺣﺎﻟﻰ،&#= 64400;ﻪ ﺩﺭ ﺩﺭﻭﻥ ﮔﺮﺍ&= #65163;ﻰ ﺧﻮﺩ،ﺑﺠﺎﻯ ﻧ= 5236;س ﻳﺎ ﺭﻭﺍﻥ ﺗﻨﻬ&= #65166; ﺑﺤﻮﺍﺩث ﺫﻫﻨ= 5264; ﺭﺳﻴﺪه اﻳﻢ،ʌ= 61;ﻣﻦ ﻳﻌﻨﻰ ﻫﻴﻮﻡ ﻣ&= #65268;ﮕﻮﻳﺪ،ﺁﻧﮕʋ= 66;ﻩ ﻧﻤﻰ ﺗﻮﺍﻧﻢ ﺑ&= #64405;ﻮﻳﻢ،ﮐﻪ ﺑﺨﻮﺩﻡ ﺭﺳﻴﺪ&#= 65249;.ﺍﮔﺮ ﻫﻴﻮﻡ ﺧﻮﺩﺵ ﺭ&= #65165; ﻫﻤﺎﻥ ﻧﻔس ﻳﺎ &= #65197;ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﺪﺍﻧﺪ،ﻭ ﻣﻴﮕﻮﻳﺪ ﺗﻨﻬ&#= 65166; ﻣﻴﺘﻮﺍﻧﻢ ﺑﮕ&#= 65262;ﻳﻢ،ﺑﺎﺩﺭﺍᤨ= 0;ﻬﺎﻯ ﻧﻔس ﺧﻮﺩ ﺭﺳﻴ&#= 65194;ه اﻡ،ﺩﺭ ﻭﺍﻗﻊ = 5259;ﺮﭼﻪ ﺭﺳﻴﺪﻩ ﺩﺭﺗﺪ&#= 65165;ﻋﻰ ﻫﺎﻯ ﻓﮑﺮﻯ، ﻫ&#= 65252;ﭽﻨﺎﻥ ﺩﺭ ﺫﻫﻦ ﺍﺳﺖ،&#= 65261;ﻳﺎ ﺩﺭ ﺧﻮﺍﺏ ﺭﻭﺍ&= #65253; ﻣﻄﺮﺡ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺟﺎﻯ ﺗﺤﻘﻴﻖ ﻭ&= #65169;ﺮﺭﺳﻰ ﺷﺨﺼﻰ،ﺑﺪﻭﻥ = 5165;ﺭﺍﺩﻩ ﺍﺯ ﺧﻮﺩ ﻧﻴﺴﺖ.= ﻭﻟﻰ ﺑﻴﻤﺎﺭ ﺭﻭﺍﻥ &= #64404;ﻬﮕﺎﻩ ﺣﻮﺍﺩثی ﺍﺯ ﻧ= 5166;ﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ&#= 1548; ﮐﻪ ﺟﺎﻯ ﺑﺮﺭﺳ&= #65264; ﭘﺰﺷﻚ ﺍﻭ ﻫﺴﺖ = ﻭﻧﻪ ﺧﻮﺩ ﺑﻴﻤﺎﺭ،= 5261; ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﭘ&= #1587; ﺍﺯ= ﺗﺨﻠﻴ= ;ﻪ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257;،ﻭ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ،ﻭ ﻗﺒﻮﻝ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﺑﺮﺍﻯ = ﺩﻳﺪﺍﺭ ﺑﺎﺭ ﺍﻭﻝ ﺷﻬﻮ&= #65193; ﻧﻬﺎﺋﻰ ﺧﻮﺩ،= 5227;ﻤﻠﺎ ﺧﻮﺩﺵ ﺭﺍ ﺩﻳﺪ&= #65257;،ﻭ ﻧﻪ ﺧﺎﻃﺮﺍﺕ ﺫ&= #65259;ﻨﻰ. ﺑﻠﮑﻪ ﺩﺍﺩه ﻫ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻧﻮﺭﻯ ﺯ&= #65267;ﺮﺍ ﻫﺮﮐس ﭼﻪ ﺩﺭ ﺭ&= #1572;ﻳﺎ ﺑﺒﻴﻨﻨﺪ ﺧﻮﺩ&#= 65205; ﻣﻴﺒﺎﺷﺪ،ﻳﮑA= 264; ﺣﻴﻮﺍﻥ ﺩﺭﻧﺪ&#= 65257; ﻭ ﻳﮑﻰ ﻣﺮﺍﺗﺐ = ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟﻬﻰ.ﻳﺎ ﻫﻤﺎ&= #65253; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; </spa= n>ﻭ ﻋﻮﺍﻟﻢ ﺍA= 247;ﻬﻰ ﻭﻫﺮﻳﻚ ﺍﺯ ﺷﻬ&= #65262;ﺩﻫﺎ ﭘﺮﺳﺶ ﺍﻳﻦ ﺍﺳ&= #65174;،ﮐﻪ ﺍﻳﻦ ﺗﻮﻏّﻞ ﻭ&#= 65255;ﻔﻮﺫ ﺑﺎﻋﻤﺎﻕ ﻭ ﻏﻮ&= #65197;ﻫﺎﻯ ﺍﺣﻮﺍﻝ ﺩﺭﻭﻧ&#= 65264; ﺧﻮﺩ،ﮐﻪ ﺣﺎﻟ= 5174; ﻧﻔﺴﺎﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻰ ﺑﻴﻨﺪ،ﻭﻧ= 5258; ﺧﻮﺩ ﻧﻔس ﺭﺍ،= 5169;ﺎﻳﺪ ﺩﻳﺪ ﮐﻴﺴﺖ، ﮐ&#= 65258; ﺍﻳﻦ ﺣﺎﻟﺖ ﻭ ﺣ= ﻮﺍﺩث ﻧﻔﺴﺎﻧﻰ ﺭﺍ ﻣ&= #65264; ﺑﻴﻨﻨﺪ ﮐﻪ ﺗﺼ&= #65262;ﺭ ﻫﻢ ﻣﻴﮑﻨﺪ،ﺧ= 5262;ﺩﺵ ﺭﺍ ﺑﺼﻮﺭﺕ ﺧﺎ&= #65219;ﺮﺍﺕ ﺍﻳﻦ ﻧﻔس ﺩﻳﺪ&#= 65257; ﺍﺳﺖ.ﺑﻠﮑﻪ ﺑﺎ&= #65267;ﺪ ﻧﻔس ﺑﺎﺷﺪ،ﮐA= 258; ﺍﻳﻦ ﺣﺎﻟﺖ ﺭﺍ = ﺩﺭﻙ ﮐﻨﺪ.ﻫﻤﺎﻥ ﮔﻮ&= #65255;ﻪ ﮐﻪ ﻫﻤﻪ ﻣﺎ ﺩﺭ= ﻫﺮ ﺯﻣﺎﻥ،ﻫﺮﭼﻪ = 5165;ﺣﻮﺍﻝ ﻭ ﺍﺩﺭﺍﻙ ﺩﺍﺭ&= #65267;ﻢ،ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257; ﺑﺴﻴﺎﺭ ﮐﻢ ﻣﺎ&= #65267;ﻪ،ﻭﻧﻴﺰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﺴﻴﺎﺭ ﭘﺮ ﺁﻟﻮﺩﮔﻰ.ﺗ&= #65256;ﻬﺎ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65185; ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ &= #1548;ﮐﻪ ﻫﻤﺎﻥ ﻧﻔس ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻳﺎ ﺍﻭﺍﺧﺮ ﺗﻮ&= #65165;ﻥ ﺍﺩﺭﺍﻙ ﺩﺭ ﻧﻔ&= #1587;،ﻣﺎﻧﻨﺪ ﺍﻭﺍﺧﺮ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ، ﮐﻪ ﺑﺮ&#= 65167;ّ ﺍﻟﻨﻮﻉ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺭﺳﻴﺪ.ﮐﻪ ﺍﻳﻦ = ﺍﺩﺭﺍﻙ ﺷﺪﻩ ﻫﻴﻮﻡ،ﻧ= 5252;ﻰ ﺗﻮﺍﻧﺪ ﺟﺴﻢ ﻭ = ﺫﻫﻦ ﺍﻭ ﺑﺎﺷﺪ،ﮐﻪ &#= 65251;ﻘﺎﻡ ﭘﺎﺋﻴﻨﺘﺮ ﺍﺯ &= #65255;ﻔس ﺩﺍﺭﺩ.ﻭ ﺍﮔﺮ ﺫ= ﻫﻦ ﺩﺭﺣﺎﻓﻈﻪ ﭼﻴ&#= 65200;ﻯ ﺍﺭﺍﺋﻪ ﻣﻴﺪﻫ&#= 65194;، ﭘس ﺍﺯ ﺭﺳﻴﺪﻥ &= #65165;ﺩﺭﺍﻙ ﻭﺩﻳﺪﻥ ﻭﻋﻘﻴ&#= 65194;ﻩ ﻭ ﺗﺼﺪﻳﻖ ﺍﺯ ﺭ= ﻭﺍﻥ ﺑﺬﻫﻦ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺫﻫﻦ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻣﺘﻔﺎﻭﺕ ﺑﺎﻫ&#= 65250;،ﮔﻮﺋﻰ ﺩﺭ ﺩﺭﺟﻪ ﺁﻟﻮ&= #65193;ﮔﻰ ﻳﺎ ﭘﺎﮐﻰ ﻓﺮﺍ&= #65261;ﺍﻥ،ﺿﻌﻴﻒ ﺍﺳﺖ ﮐﻪ ﺳﺎﻟﻚ = ﺍﺯ ﺁﻧﻬﺎ ﺑﺎﻟﺎ ﻣ&= #65268;ﺮﻭﺩ.ﻭﭼﻮﻥ ﺑﺎﻭﺍﺧﺮ ﮐﻤﺎ&#= 65245; ﻃﺒﻘﺎﺕ ﻧﻔس ﺧ&#= 65262;ﺩ ﺭﺳﻴﺪ،ﻣﺎﻧﻨA= 194; ﺍﻳﻨﮑﻪ ﺑﺂﺧﺮ&#= 65267;ﻦ ﻓﺼﻮﻝ ﻧﻮع ﺒﺸ&#= 65198;ﻯ ﺭﺳﻴﺪﻩ،ﺁﻧﮕA= 166;ﻩ ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ.ﮐﻪ ﺑ= ﺎﺯﻫﻢ ﺍﻳﻦ ﺩﺭﻙ ﺟﺪﻳ&= #65194; ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﻣ&= #65268;ﺪﻫﺪ. ﻭﺍﻟّﺎ ﺩﻳﺪﻥ &#= 65175;ﻨﻬﺎ ﺩﻟﻴﻞ ﺧﻮﺩ ﺑﻮ&= #65193;ﻥ ﻧﻴﺴﺖ.ﻭ ﻟﺬﺍ ﺍ= ﻧﺴﺎﻥ ﻭﻫﺮ ﻣﻮﺟﻮﺩﻯ&#= 1548;ﻫﺮ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65191;ﻮﺩﺭﺍ ﺟﺪﻳﺪﺍ ﺑﺒﻴﻨ&#= 65256;ﺪ، ﻋﻤﻠﺎ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #65193;ﻳﺪﻩ ﻭ ﺧﺪﺍﻯ ﻧﺎﺩﻳ&= #65194;ﻩ ﺧﻮﺩﺭﺍ ﺩﻳﺪﻩ&#= 1548;ﺁﻧﮕﺎﻩ ﺗﺎﺯﻩ ﻣﻴﻴﺎﺑ&#= 65194;،ﮐﻪ ﺧﻮﺩ ﮐﻪ ﻓﺪﺍﺋ&= #65264; ﺷﺪﻩ ﺧﺪﺍﺋﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﻧﺎﺩﻳﺪه اﺳﺖ. &#= 64400;ﻪ ﺑﺎﺯ ﺳﺎﻟﮑﺎﻥ &= #65207;ﺎﻫﺪ ﻣﺮﺍﺗﺐ ﻣﻘﺪﻣ&#= 65166;ﺗﻰ ﺷﻬﻮﺩﻯ ﺑﺘﻠﺎ&#= 65205; ﺗﺰﮐﻴﻪ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺑ&= #65194;ﻫﻨﺪ،ﮐﻪ ﺑﻤﻘﺎﻡ ﺁﺧﺮ ﺑ&= #65198;ﺳﻨﺪ.ﻭﻳﺎ ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎ&#= 65267;ت ﻤﺤﻤﺪﻯ ﺩﺭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﻣﻨﺘﻈﺮ &= #65251;ﺮﮒ ﻃﺒﻴﻌﻰ ﺧﻮﺩ،= 5261; ﺩﻳﺪﻥ ﺍﺣﺘﻤﺎ&#= 65247;ﻰ ﺧﺪﺍﻯ ﻧﺎﺩﻳﺪ&#= 65257; ﺭﺣﻤﺎن ﺮﺍ ﮐﻪ &= #65227;ﺮﺶ ﺭﺍ ﺩﻳﺪﻩ ﺑﻮﺩ&= #65255;ﺪ. ﺑﻄﺮﻳﻘﺖ ﻣﻬﺪ&#= 65263; ﻣﻮﻋﻮﺩ ﮐﺎﺷﻒ &= #65255;ﻮﺭ ﺭﺣﻤﺎﻥ،ﺷﺎﻳA= 194; ﺑﺎ ﺍﺩﺍﻣﻪ ﺗﺰ&= #64400;ﻴﻪ ﻫﺎ ﻭ ﺁﻧﭽﻪ ﺭﻭ= ﺍﻥ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #65197;ﻭﺵ ﺳﻠﻮﮐﻰ ﻭﻋﺒﺎ&#= 65193;ﺕ،ﻭﺍﻧﺠﺎﻡ ﻭﻇﻴفه های اﻟ= ;ﻬﻰ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ،ﺑﻨﻮﺭ ﺭ= 5187;ﻤﺎﻥ ﻧﻴﺰ ﺑﺮﺳﺪ. ﮐﻪ= ﻣﻴﺘﻮﺍﻧﺪ ﺑﻤﻘﺎم ﺒﺮﺗﺮ &#= 65165;ﺯ ﺭﺣﻤﺎﻥ،ﺑﺮﺳA= 194;،چه ﺮﺳﺪ ﻭﻗﺘﻰ ﺑﻌ&= #65198;ش ﺮﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎن ﻤﻴﺮﺳﺪ. ﮐﻪ ﻣﻬ= ﺪﻯ ﻣﻮﻋﻮﺩ،ﺍﻭﻟA= 268;ﻦ ﻭﺍﺻﻞ ﻋﺮﺵ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ = ﺑﻔﺮﺽ ﺍﻳﻨﮑﻪ ﺭﻭﺵ ﺗ&= #64401;ﺎﻣﻞ ﻭ ﺳﻠﻮﻙ ﻣﻬﺪﻯ = ﻭ ﻣﻬﺪﻭﻳﺎﻥ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ، ﭼ&#= 65268;ﺰﻯ ﺷﺒﻴﻪ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺎﺷﺪ،= 4400;ﻪ ﻗﻄﻌﺎ ﭼﻴﺰﻯ ﻧ&= #65268;ﺴﺖ .<o:p></o:p> = 5227;ﻤﻠﺎ ﺳﺎﻟﻚ ﻭﺍﺻﻞ ﺑ&= #65208;ﻬﻮﺩ ﺑﺮﺗﺮ،ﺩﺭﻙ ﺍ= 5199; ﻣﺤﻞ ﻣﻘﺎﻡ ﻗﺒ&= #65248;ﻰ ﺧﻮﺩ،ﺍﺯ ﻣﻘﺎ= 5249; ﺟﺪﻳﺪ ﺧﻮﻳﺶ ﻣ&= #65268;ﻨﻤﺎﻳﺪ ﮐﻪ ﮔﻔﺘﻴﻢ ﻣﺮ&= #65165;ﺗب اﻟﻬﻰ ﺍﻳﻦ ﺍﺩ&#= 65197;ﺍک ﺮﺍ ﻣﻴﺪﻫﻨﺪ،= 4400;ﻪ ﺑﻬﻤﻪ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﺩﺭﻙ ﺍﺣﺴﺎس ﻭ ﺣﻴﺎ&#= 65173; ﻭ ﻗﻴّﻮﻣﻴّﺖ = 5261;ﺟﻮﺩﻯ ﺗﻦ ﻭ ﺫﻫﻦ ﻭﺭﻭ= ﺍﻥ ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﺭ&= #65165; ﻣﻴﺪﻫﻨﺪ.ﭼﻮﻥ &= #65231;ﻴﺮ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197; ﻫﺴﺘﻰ ﮐﺴﻰ ﻧﻴ&= #65204;ﺖ.ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩ&= #65197; </spa= n>ﻭﺣﺪﺕ ﻭﺟﻮʋ= 93; ﻫﺴﺘﻰ ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﻭ&= #64380;ﻮﻥ ﻣﺎﻫﻰ ﺩﺭ ﺩﺭﻳ&= #65166;،ﮐﻪ ﻫﺮ ﻋﻤﻘﻰ ﻣﻘﺎ&= #65251;ﻰ ﺍﺳﺖ.ﻭ ﺧﻮﺩ ﺩﺭ= ﻫﺮ ﻋﻤﻘﻰ ﺑﺎﺷﺪ، &#= 65259;ﻤﺎﻥ ﻣﻘﺎﻡ ﺭﺍ ﺩﺍﺭ&= #65193;.ﻭ ﺳﺎﻟﻚ ﺷﺎﻫﺪ ﺷ&= #65260;ﻮﺩ ﺟﺪﻳﺪ،ﻋﻤﻠﺎ = 5165;ﻳﻦ ﻫﻤﺎﻧﻰ ﺳﺎﻟﻚ &= #65197;ﺍ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263; ﻣﻰ ﺑﻴﻨﺪ.ﻭ ﺍﻳ= ﻨﮑﻪ ﻣﻰ ﺑﻴﻨﻨﺪ،ﻭ= 5259;ﻤﺎﻥ ﺭﻭﺍﻥ ﭘﺎﻙ ﺷﺪ&= #65257; ﺑﺸﺮﻯ ﺍﻭ ﺍﺳﺖ.= ﻭ ﻟﺬﺍ ﺁﻧﺮﺍ ﻭﻋ&= #65194;ﻩ ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕ&#= 65262;ﻳﻨﺪ.ﻭﻫﻤﺎﻥ ﻭﻋﺪه اﻯ،ﮐﻪ A= 169;ﻘﻮﻝﻋﺮﻓﺎ ﺧﺪﺍﻭﻧﺪ ﻫﺮﮔ&#= 65200; ﺑﺨﻮﺩ ﺍﺟﺎﺯﻩ &= #65255;ﻤﻴﺪﻫﺪ، ﮐﻪ ﺑﻮﻋﺪﻩ ﺧﻮ&= #65193; ﻭﻓﺎ ﻧﮑﻨﺪ.ﮐﻪ = ﺣﺘﻰ ﺑﻘﻬﻘﺮﺍﺋﻴﺎ= 5253; ﻭﻋﺪﻩ ﻳﺎ ﻫﻤﺎ&= #65253; ﻭﻋﻴﺪ ﺭﺍ ﻣﻰ ﺩ= ﻫﺪ،ﮐﻪ ﺗﮑﺮﺍﺭ ﻣﺠﺪﺩ &= #65199;ﻧﺪﮔﻰ ﻫﺎﻯ ﺩﺭ ﻧﺴﺦ ﻭ= ﻣﺴﺦ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65259;ﻴﭻ ﻣﻮﺟﻮﺩﻯ ﺑﺎ ﻣ&= #65198;ﮒ ﻭ ﻧﻴﺴﺘﻰ ﻧﻮﻋ&= #65264; ﺧﻮﺩ، ﺑﻌﺪﻡ ﻭ &= #65255;ﻴﺴﺘﻰ ﻣﻄﻠﻖ ﻧﻤﻴﺮﻭ&#= 65193;.ﺗﺎ ﺍﺯ ﻧﻮ ﺧﻮﺩﺭﺍ = ﺑﻨﻮﻉ </spa= n>ﺑﺸﺮﻯ،ﻭ ﺩ᥾= 7;ﺪﺍﺭ ﺍﺣﺘﻤﺎﻟﻰ ﺷﻬ&#= 65262;ﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺳﺎﻧﺪ،ﮐﻪ = 5191;ﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ ﻭ ﺑﺎﻳﺪ = ﺭﺳﻴﺪ.ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﻧ&= #65268;ﺰ ﻣﻴﺘﻮﺍﻥ ﭼﻨﻴ&#= 65254; ﺗﻌﺒﻴﺮ ﮐﺮﺩ،= 4400;ﻪ ﺳﺎﻟﻚ ﺑﺎ ﻣﺮﮒ = ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺧﻮﺩ،&#= 65227;ﻤﻠﺎ ﺍﺯ ﻭﺟﻮﺩ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺧﻮیش ﻮ ﺍﺯ ﺭﻭ&#= 65165;ﻥ ﺑﺸﺮﻯ ﺧﻮﺩ ﺧﺎ&= #65197;ﺝ ﺷﺪﻩ ﮐﻪ ﺩﺭ ﻋﺎ= ﻟﻢ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺟﺒﺮﻭﺕ ﺍﻭﻝ ﺍ&= #65187;ﺴﺎس ﻭﺟﻮﺩ ﻣﻴﮑﻨﺪ.&= #65261;ﻟﺬﺍ ﻳﻘﻴﻦ ﻋﻴﻨﻰ ﺍ&= #65199; ﻭﻋﺪﻩ ﻫﺎﻯ ﻗﺒ&= #65248;ﻰ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5203;ﺎﻟﮑﺎﻥ ﺩﺍﺭﺩ.ﻭ ﺍﮔﺮ ﺑ= ﺨﻠﻖ ﺑﺎﺯﮔﺸﺖ ﻭﺗﻮ&#= 65247;ﺪ ﺩﻭﻡ ﻳﺎﻓﺖ، ﮐ&#= 65258; ﺷﺎﻳﺪ ﻳﻚ ﺩﺭ ﺻ= ﺪ ﺍﺯ ﺷﺎﻫﺪﺍﻥ ﻗ&= #65166;ﺋﻢ،ﺗﻮﻟﺪ ﺩﻭﻡ ﺭﺍ ﺩﺍﺷﺘ&= #65258; ﺑﺎﺷﻨﺪ.ﺍﻳﻨﺎ&#= 65253; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65193;ﺭ ﺗﻦ ﻫﺴﺘﻨﺪ،ﻭ= 5247;ﻰ ﺭﻗﻴﻘﻬﺎﻯ ﺭﻭ&#= 65185; ﺍﻟﻬﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺮ&= #65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﻣﻘﺎﻡ ﻗﺎﺋﻢ ﺩﺭ= ; ﺭﺑﻮﺑﻴّﺖ ﺩﺍﺭﺩ ﺑﺨﺼﻮﺹ &= #65197;ﺏّ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺍ&= #65199; ﻃﺮﻳﻖ ﺭﺏّ ﻗﺎ&#= 65163;ﻢ ﺟﺒﺮﺋﻴﻞ،ﭘﻴA= 166;ﻡ ﺭﺏّ ﺭﺣﻤﺎﻧﻰ &#= 65197;ﺍ ﺑﮑﺎﻣﻞ ﻣﺤﻤﺪ&#= 65263; ﻣﻴﺮﺳﺎﻧﺪ. ﻭﻟ&= #65264; ﮐﺎﻣﻠﺎﻥ ﭘﻨﺞ &= #65261;ﻟﺎﻳﺖ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ&= #1548;ﻫﺮﻳﻚ ﺩﺭ ﺳﻠﻮﻙ ﺑﻴﻚ = ﺷﻬﻮﺩ ﺟﺪﻳﺪﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ،ﮐﻪ ﺷﻬﻮﺩ ﺑﻌﺪﻯ ﺑ&= #65198;ﺗﺮ ﺭﺍ،ﺗﻨﻬﺎ ﭘﺶ &#= 65165;ﺯ ﻣﺮﮒ ﻃﺒﻴﻌﻰ،= 5261;ﺗﻮﻟﺪﺍﺕ ﻣﺠﺪﺩ ﺩﺭ ﻧﺴﺨ&= #65260;ﺎﻯ ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻋﺎﻗﺒﺖ ﺑﺎﻳﺪ ﺑﺎ ﻃﺮﻳ&= #65240;ﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﺧﻮﺩﺭﺍ ﺑﻘﺎﺋﻢ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﺑﺮﺳﺎﻧﻨﺪ . ﻟﺰ= ﻭﻣﻰ ﻫﻢ ﺪﺍﺭﺩ،ﻣﺤ= 5252;ﺪ ﺭﺍ ﺁﺧﻮﻧﺪﻯ ﺩ&= #65267;ﻨﻰ ﺑﺨﻮﺍﻧﻴﻢ،ﮐA= 258; ﭼﻨﻴﻦ ﻧﻴﺴﺖ.ﮐ&= #65258; ﻫﻤﻪ ﺁﺧﻮﻧﺪﻫ&#= 65166; ﻣﻴﮕﻮﻳﻨﺪ.<o:p></o:p>= ﺣﺘﻰ ﺍﮔﺮ= ﻫﺮﮐﺎﺭﻯ ﻫﻢ ﺩﺭ ﺩﻧﻴﺎ ﮐ= ﺮﺩﻩ ﺑﺎﺷﺪ، ﮐﻪ ﺟﺎ&#= 65263; ﺍﻳﺮﺍﺩ ﻣﺎ ﺑﺎ&= #65207;ﺪ.ﺯﻳﺮﺍ ﺁﻧﮕﺎﻩ ﻣﺎﻧﻨ&#= 65194; ﻫﺮ ﺑﺸﺮ ﺩﺭ ﺗﻦ= ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ.ﻭﻟﻰ &= #65251;ﺤﻤﺪ ﻳﻚ ﺁﺭﻳﺎﺋﻰ ﻧ&= #64395;ﺍﺩ،ﭼﻮﻥ ﻗﻮﻡ ﻗﺮﻳﺶ ﺩﺭ&= #65197;ﻭﺵ ﻋﺒﺎﺩﻯ، ﭘﻴﺮ= 5261; ﺯﺭﺩﺷت بوﺩه = 5;ﺳﺖ. ﮐﻪ ﺁﺭﻳﺎﺋﻰ ﺗ&= #65198; ﺷﺪ ﻭﻫﻤﺎﻥ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﺩﻭﻡ ﻭ&= #65203;ﻮﺷﻴﺎﻧس ﺰﺭﺩﺷت اﺳﺖ ﮐ= 5258; ﻣﻬﺪﻯ ﺍﻭﻝ ﻣﺴ&= #65268;ﺢ ﺑﻮﺩ،ﻭﺳﻮﺷﻴA= 166;ﻧس ﺳﻮﻡ ﺯﺭﺩﺷﺖ،= 5259;ﻤﺎﻥ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐ&= #65258; ﭘﺎﻳﺎﻥ ﺷﺮﺍﻓ&#= 65174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﻧﻪ ﭘﺎﻳﺎﻥ ﻫﺴﺘﻰ &= #65183;ﻬﺎﻥ ﻭ ﺍﻧﻮﺍﻉ.ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﭘﺎﻳﺎﻧﻰ ﺑﺮﺍ&#= 65263; ﻫﺮ ﮐﺎﺭﺵ ﻭ ﺃﻣ= ﺮﻯ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳ&#= 65194; ﻧﻴﺴﺖ.ﻣثاﻟﻰ = 4400;ﻪ ﻣﻴﺘﻮﺍﻧﻢ ﺩﺭ &= #65169;ﺎﺭﻩ ﺩﻳﺪﻥ ﺟﺪﻳﺪ ﺧ&= #65262;ﺩ،ﺩﺭ ﺗﺎﮐﺎﻣﻞ ﺑﮕﻮ&#= 65267;ﻢ، ﻫﻤﺎﻥ ﺩﻳﺪﻥ ﺍ&= #65255;ﺴﺎﻥ ﺑﺎ ﺳﻮﺍﺩ ﺍﺯ ﺧ= ﻮﺩﺵ،ﻭﻗﺘﻰ ﮐﻪ ﺑﻴﺴﻮﺍﺩ ﺑ&= #65262;ﺩ.ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65170;ﻴﺴﻮﺍﺩﻯ ﻗﺒﻠﻰ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ. ﻣﮕﺮ ﺩﺭ ﺣﺎﻓﻈ&= #65258; ﻭ ﺧﺎﻃﺮﺍﺕ ﮔﺬ&= #65207;ﺘﻪ ﺧﻮﺩ.ﻭ ﻳﺎ ﻃﻔﻠ= ﻰ ﮐﻪ ﺗﺼﻮﺭ ﮐﻮﺩ&= #65241; ﺧﻮﺩﺭﺍ ﺩﺭﺑﺰ&#= 65197;ﮔﺴﺎﻟﻰ ﺩﺍﺭﺩ.ﻭ ﻳﺎ ﻓﻴ= ﻠﻢ ﮐﻮﺩﻙ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺑﺰﺭﮔﺴﺎﻟﻰ ﺑ&#= 65170;ﻴﻨﺪ.ﻭ ﺑﺪﺍﻧﺪ ﮐﻪ ﺧﻮ&= #65193; ﺍﻭ ﺍﺳﺖ.ﻭﻟﻰ ﺩ= ﺭ ﻫﻴﭻ ﻣﻮﺭﺩ ﺗﻦ = ﻃﻔﻞ،ﺍﻳﻨﻚ ﺩﺭ ﺗﻦ ﺑﺰﺭﮔﺴ&= #65166;ﻝ ﻧﻴﺴﺖ.ﭼﻪ ﺭﺳﺪ = ﺑﺎﺩﺭﺍﮐﺎﺕ ﻭﻣﺤﺴﻮﺳﺎﺕ ﻭ &= #65251;ﻌﻘﻮﻟﺎﺕ ﻭ ﺭﻓﺘﺎﺭ ﻭﺑﻴ&= #65166;ﻧﺎﺕ ﻃﻔﻞ،ﮐﻪ ﺑﺎﻋ= 579; ﺧﻨﺪﻩ ﺍﻭ ﻧﻴﺰ = ﻣﻴﺸﻮﺩ. ﮐﻪ ﺑﺰﺭﮔﺴﺎﻝ &= #65255;ﺎﻇﺮ ﮐﻮﺩﮐﻰ ﺧﻮﺩ ﺑ&= #65166;ﺷﺪ.<o:p></o:p> = 5259;ﻴﻮﻡ ﺫﻫﻦ ﻳﺎ Mind<= /span>ﻭ ﻋﻘﻞ ﺭﺍ،ʃ= 80;ﻴﺰﻯ ﺟﺪﺍ ﺍﺯ ﺗﻮﺟّ&#= 65258; ﻭﻣﻮﺿﻮﻉ ﺗﻮﺟ&#= 1617;ﻪ ﻧﻤﻴﺪﺍﻧﺪ. &#= 65175;ﻮﺟّﻪ بنفس ﻭ ﺧﻮﺩ ﻧA= 236;س ﺩﺭ ﺗﺠﺮﻳﺪ ﺳﻠ&= #65262;ﮐﻰ، ﺟﺪﺍ ﺍﺯ ﻫﻢ ﻫﺴ= ﺘﻨﺪ.ﻳﻌﻨﻰ ﺫﻫﻦ ﺍﺯ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﺟﺪﺍ ﺍﺳﺖ.ﻧﻈﺮ&= #65267;ﻪ ﺍﻭﺭﺍ ﻫﺮﺟﻮﺭ &= #65251;ﻌﻨﻰ ﮐﻨﻴﻢ.ﺑﺎﺯ ﺗﻮ&= #65183;ّﻪ ﺭﺍ ﻭﻇﻴﻔﻪ ﺍﻳ&= #65254; ﺫﻫﻦ،ﻭ ﺟﺪﺍ ﺍ&#= 65199; ﻧﻔس ﻣﻴﻴﺎﺑﻴ= 5250;.ﻭﻧﻪ ﺍﺯ ﻋﻘﻞ.ﮐﻪ ﻗﺪ= ﺭﺕ ﺍﺩﺭﺍﮐﻰ ﺍﺳﺖ.&= #64380;ﻪ ﺩﺭ ﺫﻫﻦ ﻳﺎ ﻧﺎ= ﺧﻮﺩﺁﮔﺎﻩ ﺭﻭﺍﻥ،ﻭ ﻳﺎ ﺩ&#= 65197; ﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪ&= #65257; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﺟﺪﺍ ﺍﺯ ﻫﻢ ﺩﺭﻙ ﮐﻨ= ﻴﻢ . ﻳﻌﻨﻰ ﻫﺮﮔﺎﻩ= ﻫﻴﻮﻡ ﺍﺳﺘﺒﻄﺎﻥ ﻭ ﺑ&= #65170;ﻄﻦ ﺧﻮﺩ،ﺗﻨﻬﺎ ﺗ= 5262;ﺟّﻪ ﻧﻤﺎﻳﻨﺪ،ﻭ ﻭ= 5183;ﻮﺩ ﺫﻫﻦ ﺭﺍ ﺍﺯﭘﻴ&= #65206; ﻓﺮﺽ ﮐﺮﺩه ﺒﺎ&#= 65207;ﺪ. ﺭﻭﺵ ﺟَﺪَﻝ ﺑ= 5184;ﺎﻯ ﺍﺳﺘﺒﻄﺎﻥ ﻫﻴ&#= 65262;ﻡ،ﻣﺨﺎﻟﻔﻴ᥽= 4; ﺍﻭ ﭘﻴﺶ ﮐﺸﻴﺪ&= #65255;ﺪ،ﺗﺎ ﺫﻫﻦ ﻧﺎ ﺧﻮﺩﺁ&= #64404;ﺎﻩ ﻧﻔس،ﻳﺎ ﺭﻭﺍA= 253; ﺭﺍ ﺑﺒﻴﻨﻨﺪ.ﺩ&= #64400;ﺎﺭﺕ ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﺑ&= #65262;ﺩ،ﺗﺎ ﺍﺯ ﻃﺮﻳﻖ ﺗﻔﮑ&= #1617;ﺮ ﺩﺭﺧﻮﺩ ﺁﮔﺎﻩ &= #65195;ﻫﻨﻰ ، ﺑﻮﺟﻮﺩ ﺧﻮﺩ &= #65169;ﺮﺳﺪ.ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﻓﮑﺮ &= #65251;ﻴﮑﻨم ﭙس ﻫﺴﺘﻢ.ﺍﻟﺒ&#= 65176;ﻪ ﻣﻌﻨﻰ ﻫﺴﺘﻰ ﺍ&= #65255;ﺴﺎﻥ ﻧﺴﺒﻰ ﺍﺳﺖ.ﻭﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺍﻭ ﻣ&= #65208;ﺨّﺺ ﻧﻤﻰ ﺑﺎﺷﺪ.ﮐﻪ = ﻫﺮ ﺣﻴﻮﺍﻧﻰ ﻧﻴﺰ &= #65259;ﺴﺖ،ﭼﻪ ﻓﮑﺮ ﮐﻨﺪ ﻳﺎ ﻧ= ﮑﻨﺪ ﺍﻣﺎ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﻭﺍﺯ ﻃﺮﻳﻖ ﺗﺨ&= #65248;ﻴﻪ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257;،ﻭ ﻧﻔس ﻧﺎﺧﻮﺩﺁ= 4404;ﺎﻩ ﺑﺸﻬﻮﺩ &#= 65251;ﺮﺍﺗﺐ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65169;ﺮﺗﺮ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ.&= #65261; ﺍﻳﻦ ﺭﻭﺵ ﺩﺭﺳ&= #65174; ﺗﺮ ﺍﺳﺖ،ﮐﻪ ﺁ&#= 65255;ﮕﺎﻩ ﺫﻫﻦ ﻭﻧﻔس ﻭﺭ&#= 65261;ﺡ ﺍﻟﻘﺪس ﺷﺪﻩ،A= 207;ﻬﻮﺩﻯ ﺧﻮﺩﺭﺍ ﺟﺪﺍ ﺍ&= #65199; ﺫﻫﻦ ﻣﻰ ﺑﻴﻨﺪ.= ﺩﮐﺎﺭﺕ ﻧﮕﻔﺘﻪ ﺑﻮﺩ،= 4400;ﻪ ﺫﻫﻦ ﺧﻮﺩﺭﺍ ﺑ&= #65166; ﺍﺳﺘﺒﻄﺎﻥ ﺩﻳ&#= 65194;ﻩ،ﻳﻌﻨﻰ ﻧﻔس ﻭ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﺭﺍ ﻧﺪﻳﺪﻩ. ﺑﻠ= ﮑﻪ ﻣﻴﮕﻮﻳﺪ،ﻫﺮ@= 404;ﺎﻩ ﮐﻪ ﺑﻮﺿﻌﻴّﺖ &#= 65261;ﺣﺎﻝ ﻭﻣﻮﻗﻔﻰ ﺗﻮﺟ&#= 1617;ﻪ ﮐﺮﺩﻩ ﺑﺎﺷﻢ. ﮐ= ﻪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ &= #65195;ﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ &= #65169;ﺒﻴﻨﺪ،ﻣﺎﻧʌ= 56;ﺪ ﻫﻴﻮﻡ ﮐﻪ ﻓﮑﺮ = ﻣﻴﮑﺮﺩ ﺭﻭﺍﻥ ﺭﺍ ﺩﻳﺪ&= #65257; ﺍﺳﺖ. ﻭ ﺑﺎﺯ ﺫﻫ= ;ﻦ ﺧﻮﺩﺭﺍ ﺩﻳﺪﻩ&#= 1548;ﻭﻧﻪ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ. = ﻭ ﺑﺮﺍﻯ ﻫﻴﻮﻡ ﻧ&= #65236;س ﻭﺫﻫﻦ ﻳﮑﻰ ﺍﺳ&= #65174;.ﺩﺭ ﻋﻤﻞ ﺍﺳﺘﺒﻄﺎ&#= 65253;،ﺁﮔﺎﻫﻰ ﻣﺴﺘﻘﻴﻢ،ﺑﺎA= 267;ﺪ ﺍﺯ ﺣﺎﻟﺖ ﻧﻔس &= #65251;ﻴﺨﻮﺍﻫﻴﻢ ﺑﻴﺎﺑﻴﻢ، ﮐﻪ &#= 65169;ﺮﺭﺳﻰ ﺁﻥ ﻧﻤﺎﺋﻴﻢ.ﻭ = ﺑﺎ ﺍﺩﺭﺍﻙ ﭘﻴﺸﻨ&#= 65260;ﺎﺩ ﺟﺪﻝ، ﻭﺟﻮﺩ ﺁ&#= 65255;ﺮﺍ </spa= n>ﺍﺳﺘﻨﺘﺎﺝ ʄ= 00;ﻨﻴﻢ.ﺑﺎﻳﺪ ﮔﻔﺖ ﻭﺟﻮﺩ ﻧﻔ&= #1587; ،ﺗﻨﻬﺎ ﺑﺎﻳﻦ &#= 65193;ﻟﻴﻞ ﺍﺳﺖ،ﮐﻪ ﺍﮔﺮ &#= 65251;ﻨﮑﺮ ﺷﻮﻳﻢ،ﺩﺭ ﺗﻨ= 5166;ﻗﺾ ﻫﺴﺘﻴﻢ. ﭼﻮﻥ ﺁ= ﻧﺮﺍ ﺩﺭﻙ ﻣﻴﮑﻨﻴﻢ.&= #65261;ﮐﺴﻰ ﮐﻪ ﺍﻧﮑﺎﺭ ﻣﻴ&= #64401;ﻨﺪ،ﺑﺎﺯ ﺧﻮﺩ ﻧﻔس ﺍﺳﺖ &= #65261; ﺍﻓﮑﺎﺭ ﺑﺎﺯ ﺍ&= #65199;ﺧﻮﺩ ﻧﻔس اﺳﺖ.ﻟﺬﺍ &#= 65255;ﻤﻴﺘﻮﺍﻥ ﺑﺎ ﻫﻴﻮﻡ ﻫﻢ ﻋ= ﻘﻴﺪﻩ ﺷﺪ،ﮐﻪ ﺫﺍﺕ ﻳ&#= 65166; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺭﻣﻘﺎﻡ ﻧﻔس ﻭ ﺭﻭﺍﻥ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﻭﺟﻮﺩ ﻧﺪ= ;ﺍﺭﺩ ﻭ ﺍﻳﻨﮑﻪ ﺍﺳﺘ&= #65170;ﻄﺎﻥ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺫ&#= 65165;ﺕ ﺭﺍ ﻧﺸﺎﻥ ﺑﺪﻫ&= #65194;. ﭼﻮﻥ ﺫﺍﺕ ﺍﺯ ﺧ= ﻠﺎﻝ ﺍﺣﻮﺍﻝ ﺁﻥ ﺩﺭ&= #65241; ﻣﻴﺸﻮﺩ ﻧﻪ ﺍﻳ&= #65256;ﮑﻪ ﺫﺍﺕ ﺧﻮﺩ ﺣﺎﻟ&= #65176;ﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺑﺎ&= #65207;ﺪ.ﻋﺎﻣﻞ ﭘﻴﺪﺍﻳﺶ ﺍﺣﻮ&#= 65165;ﻝ ﺍﺳﺖ.ﻭ ﻧﻤﻴﺘﻮ&= #65165;ﻥ ﺍﺯ ﺗﻮﺟّﻪ ﺩﻭ&#= 65197; ﺷﺪ،ﺗﺎ ﺍﺩﺭﺍ= 5241; ﺍﺳﺘﺒﻄﺎﻥ ﮐﺮ&#= 65193;.ﻭ ﺍﮔﺮ ﻣﻴﺸﺪ، ﻳ&#= 65228;ﻨﻰ ﺗﻮﺟّﻪ ﺭﺍ ﺑﺎ &= #65175;ﻮﺟّﻪ ﺣﺬﻑ ﮐﺮﺩه اﻳ= 5250;.ﻭ ﺩﺭ ﺧﺎﺗﻤﻪ ﻣﻴ&= #64405;ﻮﺋﻴﻢ،ﮐﻪ ﺑﺤث ﻫﻴﻮﻡ ﺩﺭ &= #65169;ﺎﺭﻩ ﻧﻔس ،ﮐﻪ ﺫﻫﻦ &#= 65207;ﺎﻣﻞ ﺣﻮﺍﺩث ﺟﺰﺋﻰ &#= 65165;ﺯ ﺍﺣﺴﺎﺳﺎﺕ ﻭ ﺍ&= #65235;ﮑﺎﺭ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻋﻤ&= #65248;ﺎ ﺫﻫﻦ ﻫﻤﺎﻥ ﻧﻔ&= #1587; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﻴﺒﺎﺷﺪ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﺯ ﺭﻭ= ﺡ ﺣﻴﻮﺍﻧﻰ ﻧﻔس &#= 65165;ﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ،ﺑ= 5198;ﻭﺡ ﺍﻟﻘﺪس ﺍﻭﻟﻴ= 5166;ﻯ ﺍﻟﻬﻰ ﺑﺮﺳﺪ. ﮐ= ﻪ ﭼﻬﺎﺭﻣﻴﻦ ﺑُ= 5228;ﺪ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﻣﻴﺒﺎﺷﺪ.ﻭﻫﺮ&#= 64400;س ﺒﺮﺍﻯ ﻟﺤﻈﺎﺗ&#= 65264; ﺷﻬﻮﺩ ﺩﺍﺭﺩ.ﻭ = ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ، ﻫﺮ ﭼﻬﺎﺭ ﺑُﻌ&#= 65194; ﻣﻮﺟﻮﺩ ﻭ ﻣﺤﺴ&= #65262;س ﺍﻧﺴﺎﻥ ﻓوﻕ ﺑ&#= 65208;ﺮﻯ ﺍﺳﺖ.ﮐﻪ ﺑﺎﻳﺪ = ﺧﻮﺩﺭﺍ ﺑﺒُﻌﺪ ﭘﻨﺠﻢ &#= 65169;ﺮﺳﺎﻧﺪ ﮐﻪ ﮊﻧﺘﻴﻚ ﻧﻮ&= #65225; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭ&= #65261;ﺡ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﺳﺖ.ﻭ ﺩﺭﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ،ﺑﺎﺯ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺁ&= #64404;ﺎﻩ ﺯﻧﺪﮔﻰ ﺭﺍ ﺍﺩ&= #65165;مه ﻤﻴﺪﻫﺪ. ﻭﻟﻰ ﺍ= ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺭﺣﻤﺎﻧ&#= 65264;،ﺑﻮﺳﻴﻠﻪ ﺭﻭﺡ ﺍﻟﻘﺪس ﺟ&#= 65170;ﺮﺋﻴﻞ ﺭبّ اﻟﻨﻮﻉ ﺑA= 208;ﺮﻯ ﺍﺯ ﻃﺮﻳﻖ ﺭﻭﺍ&= #65253; ﺑﺸﺮﻯ ﺍﻭ،ﺑﺬ= 5259;ﻦ ﻭ ﺁﮔﺎﻫﻰ ﻭﻯ ﻣ= ﻴﺮﺳﺪ.ﮐﻪ ﺁﻧﮕﺎﻩ ﺑﺘﻔﮑ&#= 1617;ﺮ ﻭﺗﻨﺰﻳﻞ ﻣﻨﻄ&#= 65240;ﻰﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ،ﺍﺯ ﻣﺎﻫﻴّﺖ ﻣﺎﺩ= 5263; ﺷﺪﻩ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺧﻮﺩ ﻣﻴﺸﻮﺩ.ﻳ&= #65166; ﻫﻤﺎﻥ ﺣﮑﻤﺘﻬ&#= 65166;ﻯ ﻧﻈﺮﻯ ﻭ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﻋﻤﻠﻰ ﺧﺎﺹ ﺗﻌ&= #65248;ﻴﻢ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193;،ﻭﮐﺴﺐ ﺫﺧﻴﺮﻩ ﻫﺎﻯ ﺟ&= #65194;ﻳﺪ ﺁﺧﺮﺕ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﮐﺎﻣﻞ ﮐﻪ ﺑﺮﺍ&= #65263; ﻧﻮﻉ ﺑﻌﺪﻯ ﺍﻭ = ﺧﻮﺍﻫﺪ ﺑﻮﺩ . ﻣﮑﺘﺐ ﺳﻠ= ;ﻮﮐﻰ ﺭﻓﺘﺎﺭﻯ،ﺩﺭ = 5251;ﺮﮐﺰی ﻨﺒﻮﺩﻥ ﻧﻔس،@= 400;ﻪ ﻗﺒﻠﺎ ﺍﺯ ﻣﺮﮐ&= #65200;ﻳّﺖ ﻧﻔس ﻭ ﺫﻫﻦ ﻫﻴ&= #65262;ﻡ ﻣﻴﮕﻔﺘﻴﻢ،ﺍA= 267;ﻦ ﻣﮑﺘﺐ ﺭﻓﺘﺎﺭ&#= 65263; ﻭ ﺳﻠﻮﮐﻰ ﺍﻧﺴ&= #65166;ﻥ،ﻧﻤﻂ ﻫﺎ ﻭﮔﻮﻧﻪ ﻫﺎ&= #65263; ﺭﻓﺘﺎﺭﻯ ﺍﻧﺴ&#= 65166;ﻥ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻴ&= #64401;ﻨﺪ.ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺭﻭﺵ ﻭﻧﻈ&= #65198;ﻳّﻪ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 64344;ﺰﺷﮑﺎﻥ ﺭﻭﺍﻧﮑﺎﻭ ﺍﺯ&#= 65169;ﻴﻤﺎﺭﺍﻥ ﺁﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ= ; ﺭﻓﺘﺎﺭ ﺑﻴﻤﺎﺭ ﻋﻠّﺘ= 5264; ﺩﺍﺭﺩ.ﻭ ﭘﺰﺷﻚ = ﺑﺪﻧﺒﺎﻝ ﻋﻠت ﻤﻴﮕﺮﺩﺩ. &= #65175;ﺎ ﺗﻐﻴﻴﺮﻯ ﺩﺭ ﺃ&= #65255;ﮕﻴﺰهﻫﺎ ﻭ ﻋﻠّﺘﻬﺎ ﺑﺪ&#= 65259;ﺪ. ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ &= #65207;ﺎﻳﺪ ﻫﻤﻴﻦ ﺑﻬﺮﻩ ﺭ&= #65165; ﺑﺒﺮﺩ. ﻭﻟﻰ ﺳﺎ= ﻟﮑﺎﻥ ﺍﻟﻬﻰ،ﺑﺎ ﺗﻮ= 5239;ّﻒ ﻫﺮﮔﻮﻧﻪ ﺭﻓﺘ&#= 65166;ﺭﻯ ﺩﺭ ﻋﺰﻟﺖ ﺳﻠﻮ&= #64400;ﻰ،ﻧﻤﻴﺘﻮﺍʌ= 55;ﺪ ﻣﺒﻴّﻦ ﺍﺣﻮﺍ= 5245; ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ،ﻭ ﺣﺘﻰ ﻧﻮﻉ ﻓﮑﺮ = ﮐﻨﻮﻧﻰ ﺍﻭ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;.ﭼﻮﻥ ﺍﻳﻦ ﺭﻓﺘﺎ= ;ﺭﻫﺎ ﻣﺸﺎﻫﺪﻩ ﺧﺎﺭ&#= 65183;ﻰ ﺑﺮﺭﺳﻰ ﮐﻨﻨﺪ&#= 65257; ﺍﺳﺖ ﻭﻧﻪ ﺩﺭﻙ = ﺩﺭﻭﻥ ﺑﻴﻤﺎﺭ.ﻧﻔﻮﺫ &= #64400;ﺮﺩﻥ ﺍﮔﺮ ﮐﻪ ﻣﻤﮑﻦ = ﺑﺎﺷﺪ،ﺍﻧﺴﺎA= 253; ﺑﻴﻤﺎﺭ ﻧﻤﻴﺘ&#= 65262;ﺍﻥ ﺑﮑﻨﺪ، ﺗﺎ ﻧﺘ&#= 65268;ﺠﻪ ﺩﺭﺳﺘﻰ ﺑﺪﺳﺖ &= #65153;ﻳﺪ . ﻣﺎ ﺧﻮﺩﻣﺎن ا&= #65199; ﺧﻮﺩﻣﺎﻥ ﺍﺳﺘ&#= 65170;ﻄﺎﻥ،ﻭﺩﺭﺩ᥷= 7;ﻭﻥ ﺧﻮﺩ ﻓﺮﻭﺭﻓﺘ&#= 65254;،ﻭ ﺩﺭ(ﺟَﻴﺐ) ﺧﻮﻳ&= #65206; ﻏﻮﺹﮐﺮﺩﻥ ﻣﻴ&#= 64401;ﻨﻴﻢ.ﻭﻟﻰ ﻣﺎ ﺍﺯ ﺩﻳﮕﺮﻯ = ﺟﺰ ﺭﻓﺘﺎﺭ ﺧﺎﺭﺟ&#= 65264; ﺍﻭﺭﺍ ﻧﻤﻰ ﺑﻴ&= #65256;ﻴﻢ. ﻭ ﮔﻔﺘﻴﻢ ﺭﻭﺵ = ﺭﻓﺘﺎﺭﻯ ﮐﺎﺭ ﭘﺰﺷﻚ ﺭﻭ&= #65165;ﻧﻰ ﺍﺳﺖ،ﻭ ﺭﻭﺵ ﺍ&#= 65203;ﺘﺒﻄﺎﻥ ﻭﺩﺭﻭﻥ ﮔﺮﺍﺋ&#= 65264;،ﮐﺎﺭ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍ&= #65199;ﺧﻮﺩﺵ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65268;ﻤﺎﺭ ﻫﻢ ﻧﻤﻴﺘﻮﺍﻧ&#= 65194; ﺑﮑﻨﺪ.ﻭﻟﻰ ﺳﺎ&= #65247;ﻚ ﺑﺎ ﻋﺰﻟﺖ ﺳﻠﻮ&= #64400;ﻰ ﻭ ﻣﻨﺤﺼﺮ ﮐﺮﺩ&= #65253; ﺗﻮﺟّﻬﺎﺕ ﺧﻮ= 5193; ﺑﻴﻚ ﻧﻘﻄﻪ،ﻃ= 5262;ﻝ ﭼﻨﺪ ﺳﺎﻝ ﮐﻪ ﻫ= ﻤﺎﻥ ﺳﻮﮊﻩ ﺗﻤﺮﮐﺰ &= #65261; ﺗﻮﺳّﻞ ﺍﻟﻬﻰ &#= 65261; ﻋﺒﺎﺩﻯ ﺳﺎﻟﻚ &= #65251;ﻴﺒﺎﺷﺪ،ﺑﻤʋ= 98;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻣﻴﺮﺳ&#= 65194;. ﮐﻪ ﺩﺭ ﺿﻤﻦ ﺭﺍ= ﻩ ﻧﻴﺰ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﺧﻮﺩﺭﺍ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺩﺭ ﺭؤﻳﺎ ﻣﻰ ﺑ&= #65268;ﻨﺪ ﮔﺮﭼﻪ ﺍﻧﺴﺎﻥ &= #65227;ﺎﺩﻯ ﻧﻴﺰ ﺩﺭ ﺭؤﻳﺎ&#= 65259;ﺎﻯ ﮐﺎﺑﻮﺳﻰ ﺧﻮﺩ&#= 1548; ﺭﻭﺍﻥ ﺧﻮﻳﺶ ﺭ&= #65165; ﻣﻰ ﺑﻴﻨﺪ.ﻳﻌﻨ&= #65264; ﺧﻮﺩ ﮐﻨﻮﻧﻰ ﺧ&= #65262;ﻳﺶ ﺭﺍ ﺩﺭ ﮔﺬﺷته هاﻯ ﺣﻴﻮﺍﻧﻰ= 48;ﻭ ﻳﺎ ﻧﻤﻮﻧﻪ ﺍﺯ = ﻭﺟﻮﺩ ﺧﻮﻳش ﺮﺍ ﺩﺭ ﺁ&= #65267;ﻨﺪه ﻫﺎﻯ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺸ&= #65198;ﻯ ﻣﻰ ﺑﻴﻨﺪ.ﺍﮔﺮ = ﺑﺘﻮﺍﻧﺪ ﺑﺎﻭﺭ ﮐﻨﺪ،ک= 07; ﻤﻮﺿﻮﻋﺎﺕ ﺭؤﻳﺎ ﻭﮐﺎﺑﻮ= 5203;ﻬﺎ،ﻫﻤﺎﻥ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺑ&= #65198;ﺍﻯ ﺁﻳﻨﺪه ﻫﺎﻯ ﺑ&#= 65194;ﺗﺮ ﻭﻳﺎ ﺑﻬﺘﺮﺍﺳ&#= 65174;. ﻳﻌﻨﻰ ﮔﺮﮔﻰ ﮐ&= #65258; ﺩﺭﺧﻮﺍب کاﺑʌ= 62;ﺳﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ&#= 1548;ﺧﻮﺩ ﺍﻭ ﺩﺭ ﻫﻤﻴﻦ ﻟ= ﺤﻈﻪ ﻣﻌﺎﺩﻝ ﮔﺮﮒ ﺍ&= #65203;ﺖ.ﮔﺮﭼﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺯﻣﺎﻧﻰ ﻧﻴﺰ ﮔ&= #65198;ﮒ ﺑﻮﺩﻩ ﮐﻪ ﺁثا= 5197;ﺵ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ&#= 1548;ﻭ ﺗﺰﮐﻴﻪ ﺳﻠﻮﮐ&#= 65264; </spa= n>ﻧﺸﺪﻩ.ﻭ ﻳﺎ = 4344;س ﺍﺯ ﻣﺮﮒ ﺑﻘﻬﻘ&= #65198;ﺍ ﻭﮐﺎﺭﻣﺎﻯ ﻧﻮ&#= 65225; ﮔﺮﮒ ﺧﻮﺍﻫﺪ ﺭ&= #65235;ﺖ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﭘس ﺍ&#= 65199; ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264;،ﺧﻮﺩﺭﺍ ﺍﺯ ﺍﻧﻮﺍﻉ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﮔ&= #65198;ﮒ،ﺧﻮﺩ ﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮ&= #65263; ﺣﻴﻮﺍﻧﻰ،ﭼﻮA= 253; ﺍﻣﺮﻭﺯ ﺧﻮﻳﺶ &= #65169;ﺮﺳﺎﻧﺪ. ﺗﺎ ﺁﻧﮕﺎﻩ ﻓﺮ&= #65251;ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﻃﺒ&= #65268;ﻌﻰ ﻭ ﺍﻟﻬﻰ ﺭﺍ ﺣﺘ= ﻤﺎ ﺍﺟﺮﺍ ﮐﻨﺪ. ﻭﭘ= س ﺍﺯ ﺷﻬﻮﺩﻫﺎﻯ &= #65251;ﻘﺪﻣﺎﺗﻰ،ﺧʌ= 62;ﺩ </spa= n>ﺭﺍ ﺑﺸﻬﻮﺩ A= 255;ﻬﺎﺋﻰ ﺷﺎﻳﺴﺘﻪ ﺧﻮﻳ&#= 65206;،ﺳﻤﺒﻮﻝ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65260;ﺘﺮ ﻧﻴﺎﻣﺪﻩ ﺑﺸﺮ&#= 65263; ﺑﺮﺳﺸﺎﻧﺪ.ﻭﺍ&#= 64404;ﺮ ﮐﻪ ﺑﺸﻬﻮﺩ ﺷﺸ&= #65250; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺟﺒﺮﺋ= 5268;ﻞ ﺭﺳﻴﺪ، ﻭ ﺍﺯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﻴ&= #65198;ﻭﻥ ﺭﻓﺖ،ﺁﻧﮕﺎﻩ = 5165;ﮔﺮ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174;،ﺑﺎ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﻭﺍﻧﺠ&#= 65166;ﻡ ﻣﻌﺮﺍﺝ ﻭ ﺍﺳﺮ&= #1575;ء ﺧﻮﺩ،ﺗﻮﻟﺪ ﺩ= 5261;ﻡ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭ= ﺍ، ﺩﺭ ﻧﻔﺨﻪ ﺩﻭﻡ = ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﺭﺍ ﺑﻴﺎ&= #65169;ﺪ.ﮐﻪ ﻧﻔﺨﻪ ﻳﻚ ﺩﻣﻴ&= #65194;ﻥ ﺭﻭﺡ ﺩﺭ ﺟﺴﻢ ﺍ= ﺳﺖ.ﺁﻧﮕﺎﻩ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65169;ﺎ ﻧﻔﺨﻪ ﺩﻭﻡ ﺑﺎ = ﺟﺴﻢ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5247;ﻰ ﺑﺎ ﺭﻭﺣﻰ ﺍﻟﻬ&= #65264; ﻭ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧ= ﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ ﺭﻓﺘﺎﺭ&= #65263; ﺍﻟﻬﻰ ﺩﺭﺳﻄﺢ &= #65197;ﺏّ ﺭﺣﻤﺎﻥ ﺩﺍﺭﺩ.&= #65261; ﻋﻘﻞ ﻭ ﻋﻮﺍﻃﻒ = ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺗﻤﺪ&= #65253; ﺭﻓﺘﺎﺭﻯ ﺟﺪﻳ&#= 65194; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ&#= 1548;ﮐﻪ ﺣﺎﺻﻞ ﺑُﻌﺪ ﭼ&#= 65260;ﺎﺭﻡ ﺭﻭﺡ ﺍﻟﻘﺪس ﻳ&#= 65166;ﻓﺘﻦ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺷﺎ= ﻫﺪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﻳﻦ ﻫﻤﺍﻨﻰ ﺷﻬﻮﺩ &= #65191;ﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ . ﮔﻮﺋ= ﻰ ﭘﺰﺷﻚ ﻣﺮﺍﻗﺐ &= #65169;ﻴﻤﺎﺭ ﺑﺮ ﺑﺎﻟﻴﻦ ﺍﻭ&= #1548;ﻣﻨﮑﺮ ﻓﺎﻳﺪﻩ ﺭﻭﺵ ﺍ&= #65203;ﺘﺒﻄﺎﻥ ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ= ﺑﻴﻤﺎﺭ ﺧﻮﺩ ﭼﻨﻴﻦ ﮐﻨ&= #65194;.ﻭﻟﻰ ﺑﻴﻤﺎﺭ ﭘﺮﻳﺸ&#= 65166;ﻧﻰ ﺩﺍﺭﺩ ﻭﻧﺘﻴﺠ&#= 65258; ﻣﻔﻴﺪ ﺑﭙﺰﺷﻚ &= #65255;ﻤﻴﺪﻫﺪ. ﻭﻟﻰ ﺳﺎﻟﻚ ﮐﻪ = ﺭؤﻳﺎﻯ ﺧﻮﺩﺭﺍ ﺑﭙﻴﺮ &= #65191;ﻮﺩ ﮔﺰﺍﺭﺵ ﺻﺎﺩﻗ&#= 65166;ﻧﻪ </spa= n>ﻣﻴﺪﻫﺪ. ﻋﻤA= 248;ﺎ ﺍﺳﺘﺒﻄﺎﻥ ﺭؤ= 5267;ﺎﺋﻰ ﺧﻮﺩﺭﺍ،ﻣﻴﺘA= 262;ﺍﻧﺪ ﻣﻔﻴﺪ ﮔﺰﺍﺭﺵ &= #65169;ﭙﻴﺮ ﺑﺪﻫﺪ. ﮐﺎﺭﻧﻈ&= #65166;ﺭﺕ ﺩﻳﮕﺮﻯ ﺩﺭﻣﮑ&#= 65176;ﺐ ﺭﻓﺘﺎﺭﻯ،ﺍﻋA= 176;ﻤﺎﺩ ﺑﺘﺠﺎﺭﺏ ﭘﺎﻭ&#= 65247;ﻮ </spa= n>ﺭﻭﺳﻰ ﺩﺭ ﻓA= 228;ﻞ ﺍﻧﻌﮑﺎس ﺷﺮﻃ= 5264; ﺍﺳﺖ.ﺩﺭ ﺍﻳﻦ ﻧ= ﻈﺎﺭﺕ ﻭﻣﺮﺍﻗﺒﻪ ﺩﻳ&#= 64405;ﺮﻯ،ﺍﺷﺎﺭﻩ ﺑﭽﻴﺰﻯ ﺑﻨﺎﻡ &= #65153;ﮔﺎﻫﻰ ﺫﻫﻨﻰ ﻭ ﺷﻌﻮﺭ = ﺍﺩﺭﺍﮐﻰ ﺭﻭﺍﻧﻰ ﻧﻤﻴﺸ&#= 65262;ﺩ.ﺩﺭ ﺍﻳﻦ ﺍﻧﻌﮑﺎس &#= 65207;ﺮﻃﻰ،ﻧﺘﻴﺠ᥽= 8; ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺑﻮﺩﻥ ﺍﺣﻮﺍﻝ &= #65183;ﺴﻢ ﺗﻦ ﻭ ﺍﺣﻮﺍﻝ ﻓ= ﮑﺮﻯ ﻭ ﺫﻫﻨﻰ، ﻭ ﺍﺣ&= #65262;ﺍﻝ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65187;ﻴﻮﺍﻧﻰ ﻧﻔس ﻣﻴﺒﺎﺷﺪ. &= #65259;ﻤﺎﻥ ﻭﺿﻌﻴّﺖ ﺗﺮﺑ= 5268;ﺖ ﺗثبیت ﺷﺪﻩ ﺍʌ= 55;ﺴﺎﻥ،ﺩﺭ ﺟﺴﻢ ﻭ ﺫﻫﻦ ﻭﺭ= ﻭﺍﻥ ﺍﺳﺖ، ﮐﻪ ﺑﻄﻮ&#= 65197; ﺍﻧﻌﮑﺎس ﺷﺮﻃ= 5264; ﻇﻬﻮﺭ ﻣﻴﮑﻨﺪ.&= #64400;ﻪ ﻟﺤﻈﻪ ﺁﮔﺎﻫﻰ &= #65165;ﺯ ﻳﻚ ﻓﮑﺮ ﻭﺭﺧﺪ&= #65165;ﺩ،ﻣﺘﻮﺍﻟﻴʋ= 66; ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ &= #65207;ﺨﺺ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;.که ﻤﻔﻴﺪ ﭘﺰﺷﮑﺎ&#= 65253; ﻣﻌﺎﻟﺞ ﺭﻭﺍﻥ &= #65169;ﻴﻤﺎﺭﺍﻥ ﺍﺳﺖ.ﻭ ﺳﺎﻟﮑﺎ&= #65253; ﺩﺭ ﺧﻮﺍﺏ ﺍﻳﻦ = ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎ ﺭﺍ ﺣﺬﻑ ﺩﺭ ﺗﺰ= ﮐﻴﻪ ﻭ ﺗﺨﻠﻴﻪ،ﻭ ﺗ&#= 65216;ﻌﻴﻒ ﺑﺴﺮﺣﺪّ ﻧﺰﺩ= 5267;ﻚ ﻣﺮﮒ ﺍﺣﺴﺎﺳﻰ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ.ﮐ= 5258; ﻫﻤﺎﻥ ﺍﺳﺘﺒﻄ&#= 65166;ﻥ ﺍﺭﺍﺩﻯ ﺳﺎﻟﻚ &= #65165;ﺳﺖ.ﺗﺎ ﺑﺤﺎﻟﺖ ﺑﻰ ﺧﻮ&= #65193;ﻯ ﻭﺭﺳﻴﺪﻥ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺮﺳﺪ.&= #65261;ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ،ﺳﺎﻳﺒA= 198;ﻧﻴﺘﻴﮑﻬﺎﻯ ﺟﺪﻳﺪﻯ ﺩﺍﺭﻧ&#= 65194;.ﺣﺘﻰ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎﻯ ﻗﺪﻳﻤﻰ ﺑﺎﻗﻰ &= #65251;ﺎﻧﺪﻩ ﻧﻴﺰ،ﺑﺎ ﻣﻌﺼ= 5262;ﻣﻴّﺖ ﻗﺎﺑﻞ ﺗﮑﺮﺍﺭ &= #65197;ﻓﺘﺎﺭﻯ ﻫﺴﺘﻨﺪ.ﻭﺍﻳﻦ &= #65203;ﺎﻳﺒﺮﻧﻴﺘﻴ@= 401;ﻬﺎﻯ ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ &= #65197;ﺍ،ﺟﺒﺮﻧﻔﺴʋ= 66;ﻧﻰ ﻭ ﺍﺧﺘﻴﺎﺭ ﺑﻰ = ﺍﺧﺘﻴﺎﺭﻯ ﻣﻴﺪﺍﻧﻴﻢ.ﻭ ﻟ&= #65196;ﺍ ﺍﻧﻌﮑﺎس ﺷﺮﻃ= 5264;، ﺷﻌﻮﺭ ﺁﮔﺎﻫﺎ&#= 65255;ﻪ ﺫﻫﻨﻰ ﻫﻢ ﻧﻴﺴ&= #65174;.ﺑﻠﮑﻪ ﻋﺎﺩﺍﺕ ﻭ ﻣﻠﮑ&= #65258; ﻫﺎ ﻭ ﺳﺎﻳﺒﺮﻧ&= #65268;ﺘﻴﮑﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ . ﭘﻴﺮﻭﺍﻥ ﻣﮑﺘ= ﺐ ﺭﻓﺘﺎﺭی ﻴﻌﻨ= 5264; ﺳﻠﻮﻙ ﻃﺒّﻰ،A= 165;ﻟﺒﺘﻪ ﻧﻪ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﻋﻠﻮﻡ ﻃﺒﻴ&= #65228;ﻰ،ﻗﺎﺩﺭﻧﺪ ﺗﻤﺎﻡ ﻭﻗﺎﻳﻊ &= #65197;ﻓﺘﺎﺭﻯ ﺭﺍ ﻣﻠﺎﺣﻈﻪ ﮐ&= #65256;ﻨﺪ.ﻭﺩﻟﻴﻠﻰ ﻧﻴﺴﺖ،ﮐﻪ ﻧﺘ= 5262;ﺍﻥ ﺑﺮﺭﺳﻰ ﺭﻓﺘﺎ&#= 65197; ﺩﺍﺧﻠﻰ ﮐﺴﻰ ﺭ&= #65165; ﻗﺎﺑﻞ ﺑﺮﺭﺳﻰ &= #65255;ﺪﺍﻧﺴﺖ.ﺍﻟﺒ= 578;ه اﻧﺴﺎﻥ ﺑﻴﻤﺎ= 5197; ﺭﻓﺘﺎﺭ ﺩﺭﺳﺖ &= #65255;ﺪﺍﺭﺩ،ﻭﺩﻭʌ= 53; ﻧﻮﺭﻣﺎﻝ ﻣﻴﺒ&#= 65166;ﺷﺪ ﻭﻟﻰ ﻧﻪ ﺍﻧﺴﺎ&= #65253; ﺳﺎﻟﻚ ﻧﻮﺭﻣﺎ&#= 65245;،ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺭﻓ&#= 65176;ﺎﺭﻯ ﻏﻴﺮ ﺍﺯ ﺍﺧﺘﻴ&= #65166;ﺭ ﻭ ﺍﻓﮑﺎﺭ ﺧﻮﺩ = ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ.ﮐﻪ ﮔﻮﺋ&= #65264; ﻧﻤﺎﻳﺶ ﻭﺗﻈﺎ&#= 65259;ﺮ ﻣﻴﮑﻨﺪ.ﻭ ﻳﺎ ﺍ= ﻓﮑﺎﺭﺧﻮﺩ ﺭﺍ ﺳﺎﻧﺴﻮﺭ ﻣ&= #65268;ﮑﻨﺪ ﻭ ﻣﻴﮕﻮﻳﺪ ﮐﻪ = ﺍﻳﻦ ﺫﻫﻦ ﻧﺎﻇﺮ ﺭﻓ&= #65176;ﺎﺭﻫﺎﻯ ﺧﺎﺭﺟﻰ ﺩﻳﮕﺮ&#= 1740; اﺳﺖ،ﮐﻪ ﻧﻤﻴA= 192;ﻮﺍﻫﺪ ﻋﻠّﺖ ﺭﺍ ﻣﺸﺎ&#= 65259;ﺪﻩ ﮐﻨﺪ،ﻳﻌﻨﻰ ﺍ= 5267;ﻨﺎﻥ ﺭﻓﺘﺎﺭ ﺭﺍ ﻣﻰ = ﺑﻴﻨﻨﺪ،ﻭﻟﻰ ﻋﺎﻣﻞ ﺭﻓﺘﺎﺭ &= #65197;ﺍ ﻧﻤﻰ ﺑﻴﻨﻨﺪ ﻭ<= /span> </spa= n>ﻳﺎ ﻧﻤﻰ ﺧﻮA= 165;ﻫﻨﺪ ﺑﺒﻴﻨﻨﺪ.ﺍﻟﺒ&#= 65176;ﻪ ﺩﺭ ﻣﺮﺣﻠﻪ ﻧﺨ&= #65204;ﺖ ﻗﺼﺪ ﻋﻠﺎﺝ ﺑﻴ&= #65252;ﺎﺭ ﺩﺭ ﺭﻓﺘﺎﺭﻫﺎ&#= 65267;ﺶ ﺑﺎﺷﺪ ﺻﺤﻴﺢ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﭘﻴﺮ ﻃﺮﻳﻘﺖ ﻧ&= #65166;ﻇﺮ ﺭﻓﺘﺎﺭﻭﮔﻔﺘ= 5166;ﺭ ﺳﺎﻟﻚ ﺩﺭ ﺗﺴﻠ&= #65268;ﻢ ﻋﺎﺷﻘﺎﻧﻪ ﻭ ﺻ&= #65166;ﺩﻗﺎﻧﻪ ﺧﻮﺩ ﺑﭙﻴﺮ،ﺭ= 5235;ﺘﺎﺭ ﺳﺎﻟﻚ ﺭﺍ ﻣﻰ ﺑ= ﻴﻨﺪ،ﻭﻧﻴﺰ ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﺭ&= #65235;ﺘﺎﺭ ﺳﺎﻟﻚ ﺭﺍ ﻣﻰ ﺷ= ﻨﺎﺳﺪ. ﮐﻪ ﭼﻪ ﻣﻌﺎﻳﺒ&= #65264; ﻫﻨﻮﺯ ﺩﺭ ﺭﻭﺍ&= #65253; ﺳﺎﻟﻚ ﻫﺴﺖ.ﻭﻗ&= #65176;ﻰ ﺍﺯ ﺟﻨﺒﻬﻬﺎﻯ &= #65251;ﻨﻔﻰ ﺭؤﻳﺎﻯ ﺳﺎﻟﻚ &#= 65197;ﺍ ﻣﻴﺸﻨﻮﺩ.ﻭﻫﻢ &= #65165;ﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻗﺒﻠﻰ ﻭ ﺍﺣﻮﺍ&= #65245; ﭘﻴﺸﻴﻦ ﺳﺎﻟﻚ&#= 1548;ﺩﺭ ﺻﻮﺭﺕ ﭘﻴﺸﺮﻓ&#= 65174; ﻭ ﺩﺭﺟﻪ ﺷﻔﺎﻳ&= #65166;ﺑﻰ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ &= #65203;ﺎﻟﻚ ﺭﺍ ﺩﺭ ﻣﻴﻴﺎﺑ&= #65194;.ﻭ ﺑﻤﻮﺟﺐ ﺁﻥ ﻭﻋ&= #65194;ﻩ ﻫﺎﺋﻰ ﺑﺴﺎﻟﻚ &= #65251;ﻴﺪﻫﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ ﻭﻋﺪﻩ ﭘﻴﺮ ﻭﻋ&= #65194;ﻩ ﺧﺪﺍﻭﻧﺪ ﺑﺴﺎ&#= 65247;ﻚ ﺍﺳﺖ.ﺯﻳﺮﺍ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺑﻤ= ;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﻣ= ﻮﺭﺩ ﭘﺰﺷﻚ ﺍﺧﺘﻴﺎ&#= 65197; ﺁﺯﺍﺩ ﺑﻴﻤﺎﺭ &= #65251;ﻄﺮﺡ ﻧﻴﺴﺖ.ﻭ ﺍﺭﺍﺩ&= #65259;ﺎﻯ ﻫﻢ ﻧﺪﺍﺭﺩ.ﻭﻟ&= #65264; ﺳﺎﻟﻚ ﻋﺎﺷﻘﺎ&#= 65255;ﻪ ﭘﺎﺳﺦ ﻫﺮ ﭘﺮﺳ&= #65206; ﭘﻴﺮ ﺭﺍ ﻣﻴﺪﻫ&= #65194;،ﻭ ﺑﺎ ﺍﺧﺘﻴﺎﺭ ﺁ&= #65199;ﺍﺩ ﺧﻮﺩﺵ،ﮐﻪ ﺗﺤ= 5252;ﻴﻠﻰ ﺑﺮﺍﻭ ﻧﻴﺴﺖ.ﻭ&= #65191;ﻮﺩﺳﺎﻧﺴﻮﺭA= 263; ﻧﺪﺍﺭﺩ.ﺍﻟﺒﺘ&#= 65258; ﺳﺎﻟﻚ ﺑﻤﺮﻭﺭ &= #65203;ﺎﻳﺒﺮﻧﻴﺘﮑA= 260;ﺎﻯ ﺟﺪﻳﺪ،ﻭﻋﻘﻞ = 5261;ﻋﺸﻖ ﻭﺍﺧﺘﻴﺎﺭ ﻭﺍ&#= 65197;ﺍﺩﻩ ﻫﺎﻯ ﺟﺪﻳﺪﻯ،= 5169;ﺎ ﻫﺮ ﺷﻬﻮﺩ ﺗﺎﺯ&= #65257; ﺗﺮ ﻣﻴﻴﺎﺑﺪ.<o:p></o:= p> = 5197;ﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﺑﺎﻟ&#= 65268;ﻨﻰ ﺩﺭ ﺭﻭﺵ ﻧﻈﺎﺭ&= #65173; ﺑﺮ ﺭﻓﺘﺎﺭ ﺑﻴ&= #65252;ﺎﺭ،ﺑﺮﺣﺴﺐ ﺑﺮﻧﺎﻣﻪ ﺫﻫﻨ&#= 65264; ﭘﺰﺷﻚ ﺗﺤﻠﻴل هائی ﻣﻴﮑﻨﻨ᥷= 4;، که ﻤﺪﺍﻡ ﺑﺮﻧ= 5166;ﻣﻪ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﺗ= ﻐﻴﻴﺮ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺁﺯ&= #65251;ﺎﻳﺶ ﭘﺰﺷﻚ ﺑﺮ ﺗﺤﺮ&= #65267;ﻚ،ﻭ ﭘﺎﺳﺦ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﺗﺤﺮﻳﻚ ﺍﺳﺖ.ﮔ&= #65262;ﺋﻰ ﺑﺎ ﺣﻴﻮﺍﻥ ﺭﻓ&= #65176;ﺎﺭ ﻣﻴﺸﻮﺩ. ﭼﻪ ﺗﺄ= ثیر ﻭ ﻣﺤﺮﻙ ﻭ ﺍﻧﮕ= ﻴﺰهﻫﺎ،ﻭﭼﻪ ﭘﺎﺳﺦ ﻭ ﺍﺳﺘﺠ&= #65166;ﺑﺖ ﺍﺯ ﺑﻴﻤﺎﺭ ﺭﺍ = ﻣﺮﺍﻗﺒﺖ ﻣﻴﮑﻨﻨﺪ. ﻭﺗﻮ&= #65183;ّﻪ ﺑﮕﻔﺘﻨﻰ ﻫﺎﻯ &= #64344;ﺮﻳﺸﺎﻥ ﺑﻴﻤﺎﺭ ﻧﻤﻴﺸ&#= 65262;ﺩ.ﻣﮕﺮ ﺑﻌﻨﻮﺍﻥ ﭘﺎﺳ&#= 65190; ﻳﻚ ﺗﺤﺮﻳﻚ. ﻭ ﺍ= ;ﻳﻦ ﺭﻭﺵ ﺍﮔﺮ ﺑﺮﺍ&= #1740; ﺸﻔﺎﻯ ﺑﻴﻤﺎﺭ &= #65251;ﻔﻴﺪ ﺑﺎﺷﺪ،ﺩﺭ ﺑﺎ= 5197;ﻩ ﭘﻴﺮﻭ ﺳﺎﻟﻚ ﺻ&= #65166;ﺩﻕ ﻧﻴﺴﺖ. ﺑﻴﻤﺎﺭ = ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﻧﻘﺶ ﺍﺿﺎ&= #65235;ﻰ </spa= n>ﺩﺭ ﻫﺮ ﺗﺤﺮA= 267;ﻚ ﻣﻔﻴﺪﻯ ﺩﺭ ﺧﻮ&= #65193; ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﺑ= ﺮ ﺍﻭ ﻭﺍﺭﺩ ﻧﻤﺎ&= #65267;ﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﻚ ﺑﺎ ﺍﺧﺘ&= #65268;ﺎﺭ ﻭ ﻋﺎﻗﻞ ﻭ ﻋﺎﺷ= ﻖ ﻭ ﻋﺎﻣﻞ، ﺧﻮﺩ &= #65255;ﻴﺰ ﮐﻤﻚ ﺑﻴﺸﺘﺮﻯ &= #65169;ﭙﻴﺮ ﻣﻴﮑﻨﺪ، ﮐﻪ ﺗ&#= 65156;ثیر ﻭ ﺗﺤﺮﻳﻚ ﺭﺍ ﺩ= ﺭ ﺧﻮﺩ ﻧﻴﺰ ﻭﺍﺭ&= #65193; ﻣﻴﮑﻨﺪ.ﻭ ﭘﺎﺳ&= #65190; ﺑﺘﺤﺮﻳﻚ ﻋﺎﻃ&#= 65236;ﻰ ﺧﻮﺩﺵ ﻣﻴﺪﻫﺪ. = ﻭ ﻟﺬﺍ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺧﻮﺩﺭﺍ ﮐﻨﺘﺮ&#= 65245; ﻭﻣﺮﺍﻗﺒﻪ ﻧﻤ&#= 65166;ﻳﺪ.ﮔﻮﺋﻰ ﺳﺎﻟﻚ ﮐﺎﺭ ﭘﻴ&= #65198; ﺭﺍ ﺍﺩﺍﻣﻪ ﻣﻴ&= #65194;ﻫﺪ. ﻭ ﻳﺎ ﺍﻭﺭﺍ ﻫﻤ= ﻴﺸﻪ ﺣﺎﺿﺮ ﺩﺭ ﺫﻫﻦ = ﻭ ﻧﻈﺮ ﺧﻮﺩ ﺩﺍﺭ&= #65193;.ﻭ ﺍﮔﺮﺗﺤﺮﻳﮑﻰ &#= 65169;ﺮ ﺳﺎﻟﻚ ﻭﺍﺭﺩ ﺷ&= #65194;،ﭘﺎﺳﺦ ﺍﻭ ﻫﻤﺎﻥ ﺍﺳﺖ&= #1548;ﮐﻪ ﭘﻴﺮ ﻭ ﺧﺪﺍﻭﻧ&= #65194; ﺭﺍ ﺭﺍﺿﻰ ﺑﺪﺍ&= #65253; ﺑﻨﻤﺎﻳﺪ.ﭘس ﮔ&#= 65262;ﺋﻰ ﭘﻴﺮﻭ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺩﺭ ﺩﻝ ﻭ ﻓﮑﺮ ﺳ= ;ﺎﻟﻚ،ﮐﻪ ﭘﻴﺸﺮﻓﺘﻪ ﻭ ﻋ&= #65166;ﺷﻖ ﻭﻫﺮﭼﻪ ﻋﺎﺷﻖ &= #65175;ﺮ ﺟﺎﻯ ﺩﺍﺭﺩ.ﻭ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ&#= 65261;ﻧﺪ </spa= n>ﻣﻴﮕﻮﻳﺪ،ﺗ= ;ﻤﺎﻡ ﻫﺴﺘﻰ ﺑﺮﺍﻯ ﻣ&= #65254; ﺟﺎﻯ ﺗﻨﮕﻰ ﺍﺳ&= #65174;،ﻭﻟﻰ ﺩﻝ ﻣؤﻣﻦ ﻣﻦ ﭼ&= #65256;ﺎﻥ ﻭﺳیع اﺳﺖ،ﮐ᥽= 8; ﻣﻦ ﺩﺭ ﮔﻮشه اﻯ ﺍ= 5199; ﺩﻝ ﺍﻭ ﻗﺮﺍﺭ ﻣ= ﻴﮕﻴﺮﻡ.ﺯﻳﺮﺍ ﻫﻤﻴﺸﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻭ ﺑﺘﺮﺗﻴﺐ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ،ﺁﻏﺎA= 199; ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺑﻤﻌﺮﻓﻰﺧﺪﺍ= 5261;ﻧﺪ،ﺩﺭ ﺩﻝ ﺳﺎﻟﻚ ﻣﺴﺘ&= #65240;ﺮ ﻫﺴﺖ.ﻭ ﻟﺬﺍ ﻫﺮ= ﻋﺒﺎﺩﺕ ﻭ ﺩﻋﺎﻯ ﺳﺎﻟﻚ&= #1548; ﺧﻄﺎﺏ ﺑﭙﻴﺮ ﻭ&= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ ﭼﻮﻥ ﺑﻘﻮﻝ ﭘﻴ&= #65166;ﻣﺒﺮ،ﺩﻋﺎ ﻭ ﻋﺒﺎﺩﺗﻰ،ﻳ= 5228;ﻨﻰ ﺻﻠﺎﺕ ﻧﻤﺎﺯ، &#= 65267;ﺎ ﺻﻠﻪ ﻫﺎ ﻭ ﺍﺭﺗ= ﺒﺎﻃ ﺍﻭ ﺑﺎ ﺧﺪﺍﻭﻧ&= #65194; ﻳﺎﻭﺳﻴله اﻟʌ= 60;ﻰ، ﭼﻨﻴﻦ ﺩﻋﺎﺋﻰ &= #65259;ﺮﮔﺰ ﺑﺨﺪﺍﻭﻧﺪ ﻭﺁ&#= 65203;ﻤﺎن ﻨﻤﻴﺮﺳﺪ.که ﺒ= 5194;ﻋﺎ ﮐﻨﻨﺪه ﺒﺎﺯ ﻣ&#= 65268;ﮕﺮﺩﺩ،ﻭﺑﺼ᥾= 2;ﺭت اﻭ ﮐﻮﺑﻴﺪﻩ ﻣ&#= 65268;ﺸﻮﺩ.ﻳﻌﻨﻰ ﺷﺮﻙ ﮐﺮﺩﻩ ﻭﻧ&= #65258; ﻋﺒﺎﺩﺕ.ﭘس ﻗﻬ&#= 65240;ﺮﺍﻯ ﻣﺴﺦ ﻧﻮﻋﻰ ﻭﺣ&= #65268;ﻮﺍﻧﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺍ&= #65197;ﺩ <o:p></o:p> = 5251;ﺸﮑﻞ ﮐﺎﺭ ﭘﺰﺷﻚ ﺑﺎ = ﺑﻴﻤﺎﺭ ﺩﺭ ﻣﻄﺎﻟﻌﻪ ﺭ&= #65235;ﺘﺎﺭ ﺑﻴﻤﺎﺭ ﺍﻳﻦ ﺍ&= #65203;ﺖ،ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻪ &= #65235;ﻘﻂ ﺑﺎﻫﻢ ﭘﺎﺳﺦ ﻭ = ﻋﮑس ﺍﻟﻌﻤﻞ ﻣﺨﺘﻠ&#= 65234; ﺩﺍﺭﻧﺪ،ﮐﻪ ﺷ= 5192;ﺺ ﻭﺍﺣﺪﻯ ﺩﺭ ﻫﺮ = ﻟﺤﻈﻪ،ﻳﻚ ﮔﻮﻧﻪ ﭘﺎﺳﺦ ﺑ&= #65260;ﻤﺎﻥ ﻣﺤﺮﻙ ﻣﻴﺪﻫﺪ.&= #64380;ﻪ ﺭﺳﺪ ﮐﻪ ﺑﻴﻤﺎ&= #65197; ﭘﺮﻳﺸﺎﻧﻰ ﺣﻮ&#= 65165;س ﻧﻴﺰ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ.ﺩﺭﻣﺸﺎﻫ= 5194;ﻩ ﻣﻨﻈﺮه ای، ﻳʄ= 01;ﻰ ﺟﻨﮕﻞ ﻣﻰ ﺑﻴﻨ&= #65194;، ﻭﻳﮑﻰ ﺩﺭﻳﺎ ﺭ&= #65165; ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﺩ.= ﻭ ﻳﮑﻰ ﺑﻔﮑﺮ ﻣﺎ&= #65259;ﻰ ﻫﺎ ﺍﺳﺖ،ﮐﻪ ﭘ&#= 65268;ﺪﺍ ﻫﻢ ﻧﻴﺴﺘﻨﺪ،= 5261; ﺩﻳﮕﺮﻯ ﺑﻔﻀﺎ&#= 65263; ﺑﺎﻟﺎﻯ ﺟﻨﮕﻞ &= #65175;ﻮﺟّﻪ ﺩﺍﺭﺩ،ﻭ ﺑﺎﻣ= 5262;ﺭ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻓ&= #65216;ﺎ ﻓﮑﺮ ﻣﻴﮑﻨﺪ.ﻭ = ﭘﺎﺳﺦ ﺩﺭ ﺑﺮﺍﺑﺮ ﻳﻚ = ﻣﻨﻈﺮﻩ ﻣﻴﺪﻫﺪ.ﭘﺰﺷﻚ &= #65169;ﺮﺍﻯ ﺷﻨﺎﺧﺖ ﻋﻠّﺖ &#= 65227;ﮑس ﺍﻟﻌﻤﻞ،ﻣﻴﺪA= 165;ﻧﺪ ﮐﻪ ﺍﺯ ﻋﻠﻞ ﺧﺎ= ﺭﺟﻰ ﺍﺳﺖ.ﻭﻟﻰ ﻋﻠﻞ = ﺧﺎﺭﺟﻰ ﺗﻐﻴﻴﺮ ﭘﺬﻳﺮ &= #65261;ﻣﺘﻨﻮﻉ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻋﻠﻞ ﺩﺍﺧﻠﻰ ﺩﺭ ﺩﺭ&= #65261;ﻥ ﺭﻭﺍﻥ ﻭ ﺫﻫﻦ،&#= 65261; ﺣﺘﻰ ﺟﺴﻢ ﺑﻴﻤ&= #65166;ﺭ ﺍﺳﺖ،که ﺸﻨﺎʋ= 91;ﺖ ﺁن ﻤﺸﮑﻞ ﺍﺳﺖ.&= #65261; ﺣﺘﻰ ﻣﺤﺎﻝ ﻣﮕ&= #65198; ﺑﺎ ﮐﺎﺭﺑﺮﺩ ﻣ&= #65262;ﺍﺩ ﻣﺨﺪﺭ ﺷﺪﻳﺪ،= 4400;ﻪ ﺑﺒﻴﻤﺎﺭ ﻣﻴﺪ&#= 65259;ﻨﺪ ﮐﻪ ﺩﺭﻭﻥ ﺫﻫﻨ&= #65264; ﻭ ﺭﻭﺣﻰ ﺑﻴﻤﺎ&= #65197; ﺭﺍ ﺑﻬﻢ ﺑﺮﻳﺰ&= #65193;.ﻭﻟﻰ ﭘﻴﺮ ﺩﺭﺫﻫﻦ ﺳ&= #65166;ﻟﻚ ﻫﺪﺍﻳﺖ ﻋﻘﻞ، &#= 65261;ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮﺍﺗﺐ ﻣﺪﺑ&#= 1617;ﺮ ﺍﻟﻬﻰ ﺩﺭ ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺳﺎﻟﻚ،ﮐﺎﺭ ﺧ= 5262;ﺩﺭﺍ ﻣﻴﮑﻨﻨﺪ،ﻧﻪ = 5165;ﺭﺍﺩﻩ ﭘﻴﺮ،ﻭﻧﻪ ﻫﻤ= 617;ﺖ ﺳﺎﻟﻚ.ﻭ ﺳﺎﻟﻚ = ﺗﮑﺎﻣﻞ ﺟﻮ ﻫﻤﻴﺸﻪ ﺑﺮ&= #65187;ﺴﺐ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺧ&= #65262;ﺩ،ﭘﺎﺳﺦ ﻭ ﻋﮑس ﺍﻟﻌﻤﻞ &= #65259;ﺮ ﺗﺄﺷﻴﺮ ﺧﺎﺭﺟ&#= 65264; ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ.ﮐﻪ ﻫﺮﭼﻪ ﺷﻬﻮﺩ ﺑ&= #65166;ﻟﺎﺗﺮ،ﮐﻪ ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ = ﻭﻋﺸﻖﻭﺻﺒﺮ ﺑﻴﺸﺘﺮ ﺩﺭ ﺧﻮ&= #65193; ﻣﻴﻴﺎﺑﺪ.ﺩﺭ ﺍ&= #65255;ﺘﺨﺎﺏ ﺧﻮﺩ ﺍﺯ ﻫﺮ ﻋﮑ= س ﺍﻟﻌﻤﻞ،ﻣﺴﺌA= 262;ﻟﻴّﺖ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65165;ﺯ ﻟﺤﺎﻅ ﺭﻭﺍﻧﻰ &= #65191;ﻮﻳﺶ ﻭ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑ= ﺎ ﻣﺴﺌﻮﻟﻴّﺖ ﺍ= 5183;ﺘﻤﺎﻋﻰ ﺧﻮﺩ،ﻋﮑس ﺍﻟA= 228;ﻤﻞ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.&= #65199;ﻳﺮﺍ ﺑﻴﻦ ﻣﺮﺩﻡ ﺑﻮ&= #65193;ﻥ،ﻧﻴﺎﺯ ﺑﻬﻢ ﺭﻧﮕﻰ ﻗﺎ&= #65255;ﻮﻧﻰ ﻭ ﻋﺮﻓﻰ ﻭ ﺍﺧﻠ= ﺎﻗﻰ ﻭ ﻋﺎﺩﺍﺕ ﺟﻤﻌ&= #65264; ﺍﺳﺖ.ﮔﺮﭼﻪ ﻋﺰ&= #65247;ﺖ ﺳﻠﻮﮐﻰ ﺳﺎﻟﻚ &= #64400;ﻪ ﻣﻌﺎﻑ ﺍﺯ ﻫﺮ ﻧ= ﻴﺎﺯ ﻣﻮﻗّﺖ ﺑﺎﻳﻦ &#= 65259;ﻢ ﺭﻧﮕﻰ ﺍﺳﺖ.ﮔﺮ&= #64380;ﻪ ﺩﺭ ﺫﺍﺕ ﺍﻭ ﺗﺄ= ثیرﻯ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﺑ&= #65166;ﺯ ﻣﺰﺍﺣﻢ ﺗﻮﺳّ= 5248;ﺎﺕ ﺩﺍﺋﻢ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﺟﺮﻗّﻪ ﺍﻧﻔﺠ= 5166;ﺭﻯ ﭼﺎﺷﻨﻰ ﻣﺤﺮﻙ &= #65227;ﮑس اﻟﻌﻤﻞ ﺩﻳﻨﺎ= 5251;ﻴﺖ ﺍﺳﺖ.ﻭ ﺩﺭ ﺳﺎﻟ= ﻚ ﺩﺭ ﮐﻨﺘﺮﻝ ﺧﻮ&= #65267;ﺶ ﻭﺣﺘﻰ ﮐﻨﺘﺮﻝ &= #65191;ﺪﺍﻭﻧﺪ،ﺍﺯ ﻋﻘﻞ ﻭﺍﺭﺍﺩﻩ &= #65203;ﺎﻟﻚ ﺻﺎﺩﻕ،ﺑﺎ ﺍﻧ= 5236;ﺠﺎﺭﻯ ﺭﻭﺑﺮﻭ ﻧﻤﻴﺸ&#= 65262;ﺩ. ﮐﺴﻰ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﺍﺯ ﻋﻠﻞ ﻭ ﻋﻮﺍ= ﻣﻞ ﻣﺤﺮﻙ ﺧﺎﺭﺟﻰ &= #65193;ﺭ ﺃﻣﺎﻥ ﺑﺎﺷﺪ،= 4380;ﻮﻥ ﺟﻬﺎﻥ ﺟﻬﻨّﻤ= 5264; ﻟﺒﺮﻳﺰ ﺍﺯ &#= 65165;ﻳﻦ ﻣﺤﺮﮐﻬﺎﻯ ﻣﻨ&#= 65236;ﺠﺮ ﮐﻨﻨﺪﻩ ﺍﺳﺖ. <o:p></o= :p> = 5183;ﻤس ﻭﺍﺭﺩ ﺍﺳﺘﺎﺩ &= #65235;ﻠﺴﻔﻪ ﻭﻣﻨﻄﻖ ﮐﻤﺒﺮ&#= 65267;ﺞ ﻣﻴﮕﻔﺖ،ﮐﻪ ﻓ= 5228;ﻞ ﺍﺳﺎس ﺫﺍﺕ،ﺗA= 262;ﺟّﻪ ﺍﺳﺖ.ﻳﻌﻨﻰ ﭘس &= #65165;ﺯ ﺗﻮﺟّﻪ،ﺫﺍﺕ A= 267;ﺎ ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ،ʋ= 69;ﺎ ﻣﺤﺘﻮﻳﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻧ&#= 65262;ﻋﻰ ﻭﻓﺮﺩﻯ،ﻣﻨﺠA= 198; ﺑﻔﻌﻠﻰ ﻣﻴﺸﻮ&#= 65193; ﻏﺮﻭﺏ ﺧﻮﺭﺷﻴ&#= 65194; ﻣﺮﻍ ﺭﺍ ﺑﻠﺎﻧ&= #65258; ﻣﻴﺒﺮﺩ،ﻭ ﺷﻐ= 5166;ﻝ ﺭﺍ ﺍﺯ ﻟﺎﻧﻪ ﺑ= ﻴﺮﻭﻥ ﻣﻴﺂﻭﺭﺩ.ﻳﺎ ﺻ&= #65194;ﺍﻯ ﺷﻴﺮ ﺭﻭﺑﺎﻫﺎ&#= 65253; ﺭﺍ ﺑﺪﻭﺭ ﺧﻮﺩ = ﺟﻤﻊ ﻣﻴﮑﻨﺪ، ﻭﻟﻰ &#= 64404;ﻮﺳﻔﻨﺪﺍﻥ ﺭﺍ ﭘﺮﺍﮐﻨﺪﻩ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﻭ ﻫﺮﻳﻚ ﻋﮑس ﺍﻟ&#= 65228;ﻤﻞ ﻣﺨﺘﻠﻒ ﺑﺮﺣﺴ&#= 65168; ﺫﺍﺕ ﺭﻭﺣﻰ ﻭﺭ&= #65261;ﺍﻧﻰ ﺩﺍﺭﺩ.ﭘﺶ ﺳﺎﻟ&= #65242; ﺑﺮﻭﺍﻥ ﺧﻮﺩ ﻣ&= #65264; ﺃﻧﺪﻳﺸﺪ،ﻭ ﺍ= 5211;ﻠﺎﺡ ﻣﻴﮑﻨﺪ ﻭﻋﮑس &#= 65165;ﻟﻌﻤﻞ ﻫﺎﻯ ﺟﺪﻳﺪﻯ ﺩ&= #65165;ﺭﺩ،ﮐﻪ ﻗﺒﻠﺎ ﺑﻌﻘﻠﺶ &= #65259;ﻢ ﻧﻤﻴﺮﺳﻴﺪ.ﻳﻌ&#= 65256;ﻰ ﻓﺮﻣﻮﻝ ﻳﻚ ﻣﺤ&= #65198;ﻙ،ﻭ ﮐﻴﻔﻴّﺖ ﺁﻥ،A= 261; ﻋﮑﺶ ﺍﻟﻌﻤﻞ ﻣ&= #65198;ﺑﻮﻃﻪ ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﺗ&= #65236;ﺴﻴﺮ.ﻧﻴﺰﺑﺎ= 5267;ﺪﮐﻪ ﺳﺎﺧﺘﻤﺎﻥ ﺯﻧ&#= 65194;ﻩ ﻓﺎﻋﻞ ﺭﺍ ﺑﺎﻳ&= #65194; ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ.= ﺍﻧﺴﺎﻥ ﺑﻴﻤﺎﺭ ﺍﺧﺘﻴ&#= 65166;ﺭﻯ ﻧﺪﺍﺭﺩ،ﮐﻪ ﺟ= 5200; ﻫﻴﺠﺎﻧﺎﺕ ﺩﺭ&#= 65261;ﻥ ﺧﻮﺩ ﻋﮑس ﺍﻟﻌ&#= 65252;ﻞ ﻧﺸﺎﻥ ﺩﻫﺪ.ﻭﻟ&= #65264; ﺳﺎﻟﻚ ﺍﻟﻬﻰ،= 5227;ﻠﻰ ﺭﻏﻢ ﺍﻧﮑﺎﺭ،= 5251;ﻴﺪﺍﻧﺪ ﻣﻌﻤﻮﻟﺎ ﭼﻨﻴ&#= 65254; ﻋﮑس ﺍﻟﻌﻤﻠﻬ= 5166;ﺋﻰ ﺩﺍﺷﺘﻪ ﻭﺩﺍﺭ&#= 65193;.ﺑﺎﺯ ﺧﻮﺩﺭﺍ ﺑﺎ ﺍﺭ&= #65165;ﺩﻩ ﻭﺍﺧﺘﻴﺎﺭ ﮐﻨ&#= 65176;ﺮﻝ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻫ&#= 65252;ﻴﻦ ﺑﺎﻋث ﺗﺰﮐﻴﻪ &#= 65227;ﻤﻴﻖ ﺗﺮﻧﻔس ﻭﭘﺎﮐ= 5204;ﺎﺯﻯ ﺭﻭﺍﻥ ﺍﻭ ﻣﻴﮕ&= #65198;ﺩﺩ ﭘس ﺧﻮﺩ ﺍﻧﺴﺎ&#= 65253; ﺍﻟﺒﺘﻪ ﺑﺎ ﮐﻤ&= #65242; ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺳﺮﻧﻮﺷﺖ ﺗﻮﻟ&#= 65194; ﻓﻌﻠﻰ ﻭ ﺑﺎ ﭘﻴ= ﺸﺮﻓﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ،ﺳﺎﻟA= 242; ﺧﻮﺩ ﺳﺮﻧﻮﺷﺖ &= #65165;ﻣﺮﻭﺯ ﻭ ﺣﺘﻰ ﺳﺮﻧﻮﺷ&= #65174; ﺗﻮﻟﺪ ﺁﻳﻨﺪﻩ &= #65191;ﻮﺩﺭﺍ ﻣﻴﺴﺎﺯﺩ.ﻭ ﺍﻳ&= #65254; ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴ&#= 65174; ﮐﻪ ﻣﺴﺌﻮﻝ ﻫﺮ = ﺯﺣﻤﺖ ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮ&#= 65193;.ﻭﻳﺎ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263; ﻧﺎﺑﻴﻨﺎ ﻭﻓﻠ&#= 65182; ﻭﻳﺎ کمﻋﻘﻞ ﺑ= 5262;ﺩه ﺒﺎﺷﺪ.ﺍﻣﺮﻭﺯ&#= 1607; ﺑﺎ ﻫرﻗﺪﺭﺗﻰ &#= 64400;ﻪ ﺍﻧﺴﺎﻥ ﺩﺍﺭﺩ. = ﺑﺎﻳﺪ ﺑﺪﺍﻧﺪ، ﮐﻪ ﺳ&#= 65198;ﻧﻮﺷﺖ ﻧﺴﺒﺘﺎ ﺿﻌﻴﻒ &= #65261;ﺣﻘﻴﺮﻯ ﺩﺍﺭﺩ.ﮐﻪ ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ ﺑﻴﺸﺘﺮ ﻭ ﺑﻬﺘ&= #65198; ﺗﮑﺎﻣﻞ ﮐﻨﺪ.ﺯ&= #65267;ﺮﺍ ﺩﺭ ﺗﻮﻟﺪ پیش= 40;ن ﺑﺸﺮﻯ ﺧﻮﺩ،ﺳ= 5198;ﻧﻮﺷﺖ ﺍﻣﺮﻭﺯ ﺧﻮﺩﺭ&#= 65165; ﺿﻌﻴﻒ ﻓﺮﺍﻫﻢ &= #64400;ﺮﺩﻩ ﺑﻮﺩ.ﺑﻴﻤﺎﺭ ﺍ&= #65197;ﺍﺩه اﺵ ﺻﻔﺮ ﺍﺳﺖ.ﻭ&= #65247;ﻰ ﺳﺎﻟﻚ ﺻﺎﺩﻕ ﺧ&= #65262;ﺩ ﺍﺭﺍﺩﻩ ﺧﻮﻳﺶ &= #65197;ﺍ ﺩﺭ ﻣﺮﺯ ﺻﻔﺮ ﻧ= ﮕﺎﻩ ﻣﻴﺪﺍﺭﺩ.ﺗﺎ ﺍ&= #65197;ﺍﺩﻩ ﭘﻴﺮ ﻭ ﺧﺪﺍ ﺭﺍ= ﺍﺟﺮﺍ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﻭ = ﺟﺎﻯ ﺍﺭﺍﺩﻩ ﻭ ﺍﺧﺘ&= #65268;ﺎﺭﺍﻭ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﺳﺎﻟﻚ ﻣﻨﺘﻈﺮ ﺭﺳﻴﺪ&#= 65253; ﻳﺘﻴﻤﻰ ﻧﻴﺴﺖ&#= 1548;ﮐﻪ ﺑﻮﻯ ﮐﻤﻚ ﮐﻨﺪ.= ﺑﻠﮑﻪ ﺑﺪﻧﺒﺎﻝ ﻳﺘﻴ&#= 65250; ﻣﻰ ﮔﺮﺩﺩ،ﮐﻪ &#= 65207;ﺎﻳﺪ ﺑﻴﺎﺑﺪ ﻭﮐﻤﻚ &= #64400;ﻨﺪ.ﺗﻤﺮﻳﻨﺎ= 5173; </spa= n>ﺩﺭﻋﮑس ﺍﻟ᥺= 8;ﻤﻞ ﺳﺎﻟﮑﺎﻥ، ﺑﺘ= 5194;ﺭﻳﺞ ﺩﺭﺳﻤﺖ ﺗﻘﻮﻳ&#= 65174; ﺍﺭﺍﺩﻩ ﻭ ﻫﺮ ﻧ= ﻴﮑﻮﮐﺎﺭﻯ ﻭﻓﺪﺍﮐﺎﺭﻯ ﺍ&#= 65203;ﺖ ﻭﻟﻰ ﺑﻴﻤﺎﺭ ﻭ&= #65187;ﺘﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳ&#= 65166;ﻟﻚ،که اﺯ ﺑﻴﻤﺎﺭﻯ ﻧ&#= 65204;ﺒﻰ ﺭﻭﺍن ﺁﻟﻮﺩه = 5256;ﺎﺧﻮﺩﺁﮔﺎه ﺨﻮﺩ ﺧﺒﺮﻯ ﻧﺪ&= #65165;ﺭﻧﺪ.ﮐﺴﺎﻧﻴ= 705;ه ﺨﻮﺩ ﭘﺴﻨﺪﻯ ﺩ&= #65165;ﺭﻧﺪ،ﻣﺪﺍﻡ ﺩﺭ ﺣﺎﻝ ﺗﻀﻌﻴ&= #65234; ﺍﺭﺍﺩﻩ ﻧﺴﺒﻰ &= #65191;ﻮیش هستند. ﻳﻌﻨﻰ ʌ= 39;ﻬﻘﺮﺍﻯ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻭ&= #65197;ﻭﺣﻰ ﺧﻮﺩﺭﺍ،ﺍﺯ ﻫ= 5250; ﺍﮐﻨﻮﻥ ﺍﺩﺍﻣ&#= 65258; ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﺍ&= #65191;ﻠﺎﻕ ﻳﻚ ﺍﻧﺴﺎﻥ ﻭﺣ&= #65208;ﻰ،ﻭ ﻳﺎ ﺣﺘﻰ ﻳﻚ ﺣﻴ= ﻮﺍﻥ ﺩﺭﻧﺪﻩ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ . ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ ᤨ= 0;ﺎﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻫﻴﭻ ﻣؤثّر ﻭʌ= 51;ﺤﺮّﻙ ﻭﺍﻧﮕﻴﺰه اﻯ= 48;ﺍﻭﺭﺍ ﺑﻌﮑسﺍﻟﻌﻤﻞ = 5259;ﺎﻯ ﻣﻌﻤﻮﻟﻰ ﻭﺍﺩ&#= 65165;ﺭ ﻧﻤﻰ ﮐﻨﺪ.ﮐﻪ ﺣ= ﺘﻰ ﻣﺰﺍﺣﻢ ﻭ ﺁﺳﻴ&= #65168; ﺭﺳﺎﻥ ﺧﻮﺩﺭﺍ &= #65267;ﺎﺭﻯ ﻣﻴﮑﻨﺪ.ﻭ ﺑﻘﻮ&= #65245; ﻣﺴﻴﺢ،ﺻﻮﺭﺕ = 5191;ﻮﺩﺭﺍ ﺑﺮﺍﻯ ﺿﺮﺑﺖ ﺩ&= #65267;ﮕﺮ ﻣﻬﺎﺟﻢ ﺟﻠﻮ ﻣ&= #65268;ﺒﺮﺩ. ﺑﺎﻣﻴﺪ ﺍﻳﻨﮑ&#= 65258; ﻣﻬﺎﺟﻢ ﺁﺭﺍﻡ &= #64404;ﺮﺩﺩ،ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺷﺮﻣ&= #65256;ﺪﻩ ﮔﺮﺩﺩ ﻭﺳﺨﺖ ﻣ&= #65256;ﮑﺮ ﻧﻴﮑﻰ ﮐﺮﺩﻥ ﺑ&= #65268;ﻔﺘﺪ.ﮐﻪ ﺧﻮﺩ ﺍﻭﻟﻴﻦ ﻣ&= #65240;ﺎﻡ ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓ&#= 65174; ﺗﮑﺎﻣﻠﻰ ﺭﻭﺍ&#= 65253; ﻭ ﺫﻫﻦ ﻭ ﺣﺘﻰ ﺟ= ;ﺴﻢ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺩﺭ ﻧﻬ= ﺎﻳﺖ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65165;ﻟﻬﻰ ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺳ&= #65194;. ﻭﻟﻮﺑﺎﺭﻫﺎ ﻭ&#= 65169;ﺎﺭﻫﺎ ﺗﻮﻟﺪﺍﺕ ﻧﺴﺦ &= #65169;ﺪﺗﺮ ﺑﺸﺮﻯ ﮐﻨﺪ،ﮐ= 5258; ﺑﺎﻣﺮﻭﺯ ﺑﺸﺮ&#= 65263; ﺧﻮﺩ ﺑﺮﺳﺪ ﻭﻓ&= #65198;ﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ الهی ﺭʋ= 65; ﺍﺟﺮﺍ ﮐﻨﺪ ﮐﻪ ﭘﺎک ﺴ&= #65166;ﺯﻯ ﺭﻭﺍﻥ ﺑﺮﺍﻯ ﺭ&= #65235;ﺘﻦ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺁﻣﺎﺩﻩ ﻧﻤﺎﻳ&#= 65194; ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ = ﺑﻔﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮﻯ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﮔ&= #65198;ﺩﺩ ﮐﻪ ﺑﺎ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ، ﺩﺭ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ= ;ﺭﻭﺍﻥ ﺑﺎﺷﺪ. ﺷﺎﻳﺪ ﺁ= ﻧﮕﺎﻩ ﺧﻮﺩﺭﺍ ﺑﺨﻂ ﭘ&= #65166;ﻳﺎﻧﻰ ﻣﺴﺎﺑﻘﻪ ﺗﮑﺎ&#= 65251;ﻠﻰ،ﺩﺭ ﻧﻬﺎﻳﺖ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﺷﻬﻮﺩ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&#= 65260;ﻮﺩ ﺷﺸﻢ ﻃﺮﻳﻘﺖ ﻣ&= #65188;ﻤﺪﻯ،ﻭﺳﻮﺷʌ= 68;ﺎﻧس ﺳﻮﻡ ﻃﺮﻳﻘﺖ ﺯ&= #65197;ﺩﺷﺖ ﺑﺮﺳﺎﻧﺪ .<o:p></o:p> = 5251;ﻴﺘﻮﺍﻥ ﮔﻔﺖ،ﺍﻣﻮﺭ ﺧ= 5166;ﺭﺟﻰ ﻣﺒﺪﺃ ﺭﻓﺘﺎﺭ &= #65251;ﺎ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺗ&= #65256;ﻬﺎ ﺭﻭﺵ ﺗﻌﺒﻴﺮ ﺑ&= #65268;ﺎنی ﻣﺎﺭﺍ ﻣﺸﺨّﺺ &#= 65251;ﻴﮑﻨﺪ.ﻭﺑﺎ ﺗﺮﻣﻴﻨﺎﻝ ﻭ ﻣ&= #65184;ﺮﺍﻫﺎﺋﻰ ﺑﺮﺍﻯ ﺭﻓﺘﺎﺭ &= #65175;ﻠﻘﺎﺋﻰ ﺧﻮﺩﺑﺨﻮﺩ،ﻭA= 203;ﺎﻳﺒﺮﻧﻴﺘﻴﮑ= ;ﻰ ﺧﻮﺩﺑﺨﻮﺩ، ﺑ= 5198;ﺍﻯ ﺑﺮﻭﺯ ﺩﺭﻭﻥ ﻓ&= #64401;ﺮ ﻭﺭﻭﺍﻥ ﺭﺍ ﺁﻣ&= #65166;ﺩﻩ ﻣﻴﮑﻨﺪ.ﭘﻴﺮﻭ&#= 65165;ﻥ ﺭﻭﺵ ﺑﺮﺭﺳﻰ ﺭ&= #65235;ﺘﺎﺭﻫﺎ،ﺍﺯ ﻋﻠﻮﻡ ﺗﺠﺮﺑﻰ &= #65261; ﻗﺮﺍﺭ ﺩﺍﺩﻯ ﺍ&= #65203;ﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ،ﻭﺧA= 262;ﺩﺭﺍ ﻣﻨﺤﺼﺮ ﺩﺭﻣﻠ&#= 65166;ﺣﻈﻪ ﻭﻣﺸﺎﻫﺪﻩ ﻣﻴ&#= 65256;ﻤﺎﻳﻨﺪ.ﻭﻟﻰ ﮐﺎﺭﻯ ﺍﺳﺘﺒﻄ&#= 65166;ﻥ ﻭﺩﺭﻭﻥ ﮔﺮﺍﺋ&#= 65264;،ﭼﻪ ﺭﺳﺪ ﺑﺮﻓﺘﺎﺭ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ،ﺑﻘﺼﺪ = 5175;ﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺑﺮﺍ&#= 65263; ﺭﺳﻴﺪﻥ ﺑﺘﺠﻠ&#= 65268;ﻪ ﻫﺎﻯ ﺷﻬﻮﺩﻯ،= 5261; ﺩﺭﻳﺎﻓﺘﻬﺎﻯ &#= 65165;ﻟﻬﺎﻣﻰ ﻧﺪﺍﺭﻧﺪ.ﻭﺍﮔ&#= 65198; ﻧﻔس ﻭﺫﺍﺕ ﺑﮕ&#= 65262;ﻳﻨﺪ،ﮐﻪ ﻭﺣﺪﺕ ﻭﻣﺮﮐﺰ&#= 65267;ّﺖ ﺑﺮﻓﺘﺎﺭﻫﺎ ﺑ&#= 65194;ﻫﺪ،ﮐﻪ ﺍﻳﻦ ﻫﻮﻳّﺖ ﻭ &= #65251;ﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺷﺨﺺ &= #65169;ﺎﺷﺪ،ﺑﺪﻳﮕʋ= 98;ﺍﻥ ﺭﻭﺵ ﻟﺎ ﻣﺮﮐﺰ&= #65263; ﺭﻓﺘﺎﺭﻯ ﻣﺨﺎ&#= 65247;ﻔﺖ ﻣﻰ ﮐﻨﻨﺪ.ﭼﻮﻥ = ﻣﻌﺘﻘﺪﻧﺪ ﮐﻪ ﭼﻨﻴﻦ ﻧﻔس &= #65261; ﺫﺍﺕ ﻳﺎ ﺭﻭﺍﻥ = ﻗﺎﺑﻞ ﻣﻠﺎﺣﻈﻪ ﻧﻴﺴ&#= 65174;. ﻭ ﻧﺸﺎﻥ ﻣﻴﺪﻫ&= #65194;، که هر ﺩﻭ</span= > &#= 64404;ﺮﻭه ﻤﺮﮐﺰﻯ ﻭﻟﺎ ﻣ&= #65198;ﮐﺰﻯ ﺫﺍﺕ ﻭﻧﻔس ﺣﺘ&#= 65264; ﺍﮔﺮ ﺩﺭ ﻣﻌﺎﻟ&= #65184;ﻪ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ ﻣﻔﻴﺪ ﺑﺎﺷﻨﺪ &= #65197;ﺍﻩ ﮔﺸﺎ ﺑﺮﺍﻯ ﺷﻨ&= #65166;ﺧﺖ ﺭﻭﺍﻥ، ﭼﻪ ﺭﺳ&#= 65194; ﺑﺘﺰﮐﻴﻪ ﺍﺳﺎ&#= 65203;ﻰ ﺁﻥ ﺩﺭﺍﻧﺴﺎﻥ &= #65223;ﺎﻫﺮﺍ ﺳﺎﻟﻢ ﻧﻴﺴﺖ. ﻣ= ﮕﺮ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﺭؤﻳ&#= 65166;ﻫﺎ ﺣﺘﻰ ﺭﻭﺍﻥ ﺧﻮ&= #65193; ﺭﺍ ﻗﺒﻞ ﺍﺯ ﺗﺰ= ﮐﻴﻪ،ﻭﺩﺭ ﺧﻠﺎﻝ ﺗﺰﮐﻴﻪ&#= 1548;ﻭ ﺩﺭ ﭘﺎﻳﺎﻥ ﭘﺎ&= #64400;ﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻭ ﻧﻔس ﺍ&= #65251;ّﺎﺭﻩ ﻭﺳﭙس ﺪﺭ ﺭﻭﺡ &= #65165;ﻟﻬﻰ ﺷﺪه ﺮﻭﺍﻥ ﺧﻮ&#= 65193;ﺭﺍ ﺑﭽﺸﻢ ﺩﻝ ﻣﻰ ﺑ= ﻴﻨﻨﺪ.ﺯﻳﺮﺍ ﻫﻤﺎﻥ ﺍﻳﺮﺍﺩ&#= 65259;ﺎ ﺑﺮﺭﻭﺵ ﻣﺮﮐﺰ&#= 65263; ﺍﺳﺘﺒﻄﺎﻥ،ﺑA= 198; ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﺷ&= #65256;ﺎﺳﺎﻥ ﺟﺎﺭﻯ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﻫﺮ ﺩﻭ ﺩﺭ ﺻﺪﺩ= ﺍثباﺕ ﻋﺪﻡ ﻭﺟﻮﺩ ﻧﻔ&= #1587; ﺑﺎ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﻣﻴﺒﺎﺷﻨﺪ.ﭼﻪ &= #65197;ﺳﺪ ﮐﻪ ﺭﻭﺡ ﺍﻟﻬﻰ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺭﺍﺑﭙﺬ&#= 65267;ﺮﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴ&#= 65166;ﻥ ﺑﻄﻮﺭ ﺑﺪﻳﻬﻰ&#= 1548;ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ ﻗﺒﻮﻝ &= #65193;ﺍﺭﺩ.ﻭ ﺍﺻﻮﻟﺎ ﺭﻭﺍﻥ &= #65207;ﻨﺎﺳﻰ ﭼﻪ ﺭﺳﺪ،ﺑﻬﻴ= 4345;ﻨﻮﺗﻴﺴﻢ ﻭ ﺩﻳﮕﺮ ﻋﻠﻮﻡ = ﻭﺗﺤﻘﻴﻘﺎﺕ ﻋﻠﻤﻰ ﺭﻭﺍﻥ،= 5261;ﺟﻮﺩ ﻧﻔس ﺭﺍ ﻧﺸاﻦ &#= 65251;ﻴﺪﻫﺪ.ﻭﺍﻳﻨ@= 401;ﻪ ﺍﻧﺴﺎﻥ ﺩﺭﻳﻚ &= #65261;ﺣﺪت ﻮﺟﻮﺩ ﺧﻮﺩ ﻫﺴ&= #65174;.ﻭﻟﻰ ﺑﺎﺯ ﻗﺎﺑﻞ ﺗﻔ&= #64401;ﻴﻚ ﺑﺮﺧﻰ ﺧﺎﻃﺮﺍ&#= 65173; ﻭ ﻋﻮﺍﻣﻞ ﺳﺎﻳ&= #65170;ﺮﻧﻴﺘﻴﻚ ﺷﺪﻩ ﺩﺭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65259;ﺴﺖ.ﺍﺯ ﻃﺮﻓﻰ ﺍﺯ ﻧﻈﺮ = ﻣﻌﺮﻓﺖ،ﻳﺎ ﻫﻤﺎﻥ ﮐﻪ ﻋﻘﻞ = ﻗﺪﺭﺕ ﺍﺩﺭﺍﻙ ﺭﻭﺍﻥ &= #65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ، ﺍﺯ ﻣ&#= 65256;ﺒﻊ ﻭﺍﺣﺪﻯ ﺑﻴﺮﻭ&#= 65253; ﻣﻴﺂﻳﺪ.ﭼﻪ ﻣﻌ&= #65198;ﻓﺖ ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ &= #65193;ﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ؤثّر ﺩﺭ ﺧﻮﺩﺁﮔﺎﻩ&#= 1548;ﻭﭼﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍ&= #65247;ﻬﻰ ﮐﻪ ﺩﺭ ﺭﺏّ ﻣﺮ&= #65169;ّﻰ ﺧﻮﺩ ﻣﻨﺒﻊ ﺩﺍ&= #65197;ﻧﺪ،ﮐﻪ ﺑﺎﻧﺴﺎﻥ ﻣﻴﻔ&#= 65260;ﻤﺎﻧﻨﺪ. ﻭﻣﻌﺮﻓﺖ ﻳﺎ ﺷ&= #65256;ﺎﺧﺖ ﻭ ﻓﻬﻢ ﻣﻴﺪﻫﺪ.= ﻭﭼﻪ ﺍﻳﻨﮑﻪ ﻫﻤﻪ ﻣ&= #65198;ﺍﺗﺐ ﻣؤثّر ﺩﺭ ﻣﺒʋ= 94;ﺃ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷ&#= 65194;. ﺯﻳﺮﺍ ﺩﺭ ﺑﺮﺩ = ﺩﻭﺭ،ﺟﺰ ﺧﺪﺍﻭﻧﺪ ﮐﺴﻰ &= #65255;ﻴﺴﺖ.ﻭ ﺍﮔﺮ ﺑﺎﺷﺪ، ﺟ&#= 65200; ﻭﺳﻴﻠﻪ ﻭﮐﺎﻧ&#= 65166;لی ﺪﺭ ﻳﻚ ﻣﻮﺟﻮﺩ = ﺍﻧﺴﺎﻧﻰ ﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﻣ= ﺮﺍﺗﺐ ﺑﺮﺍﻯ ﺳﻬﻮﻟﺖ &= #65175;ﺼﻮﺭ،ﺁﻧﻬﺎ ﻫﻤﺎﻥ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺍﺭﺑﺎﺏ ﻧﻮع ﻤ&#= 65268;ﮕﻮﺋﻴﻢ که ﻴﻚ ﻃﺒقه ﺒA= 256;ﺪﻯ ﻋﻘﻞ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭ ﺍﻟّﺎ ﻫﻤﻪ ﻫﺴ&#= 65176;ﻰ ﻣﻮﺟﻮﺩﺍت ﺁﻥ &#= 64344;ﺸﺖ ﮔﺮﺩﻥ،ﺩﺭ ﺩﺭ= 5183;ﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65259;ﺴﺘﻨﺪ.ﮐﻪ ﺩﺭ= ﺍﻧﻮﺍ= ;ﻉ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ ﻭﻓﻮﻕ ﺑﺸﺮﻯ، &#= 65175;ﺠﺴّﻢ ﻭﺗﻮﻟﺪ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﻣﺎﺩﻯ ﺭﺍ ﻣﻴﻴ&= #65166;ﺑﻨﺪ.ﮐﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65194;ﻭﻥ ﺗﺠﺴّﻢ ﻣﺎﺩﻯ &#= 65251;ﻤﮑﻦ ﻧﻴﺴﺖ.ﻭ ﺍﻟّﺎ &= #65193;ﺭ ﺃﺻﻞ ﺧﺪﺍﻭﻧﺪ &= #65261;ﺟﻮﺩ ﻣﺎﺩﻯ ﻫﺴﺘﻰ ﺭ&= #65165; ﻧﻤﻰ ﺁﻓﺮﻳﺪ. ﻭ= ﻟﻰ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑ&= #65268;ﺖ ﻭﮐﺴﺐ ﻓﻬﻢ ﻭ ﮐ= ﻤﺎﻟﺎﺕ ﺻﻔﺎﺗﻰ ﻭ ﺍﺧﻠ&= #65166;ﻗﻰ،ﺗﻨﻬﺎ ﺩﺭ ﺟﻬﻨﻢ ﺟﻬﺎ&= #65253; ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻧ&= #65262;ﻋﻰ ﻣﺠﺴّﻢ ﺷﺪﻩ </spa= n>ﻣﻴﺴّﺮ ﺍﺳ᥵= 4;.که ﺮﻭﺡ ﺻﺎﺣﺐ ﺗﻦ&= #1548;ﻋﺒﺮﺕ ﻭ ﺗﺠﺮﺑﻪ ﻭ ﺗﺮ= ﺑﻴﺖ ﻭ ﻓﻬﻢ ﺭﺍ ﺍﺯ ﻣ= ;ﺸﮑﻠﺎﺕ ﺯﻧﺪﮔﻰ ﺩﺭ ﺩﻧ&= #65268;ﺎ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #65261; ﺍﻳﻨﮑﻪ ﻭﺣﺪﺕ &= #65255;ﻔس ﺑﺎﺷﺪ، ﺩﺭﻃﺒ= 5268;ﻌﺖ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻭﻣﻮﺿﻮﻋﺎﺕ،A= 193;ﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﻨﺪ،ﻳﺎ ﻫ= 5252;ﺎﻥ ﻧﻔس ﻭﺭﻭﺍنی A= 262;ﻫﺪﻑ ﺫﺍﺕ ﻳﺎ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﮐﻪ ﻣﻴﮕ&= #65262;ﺋﻴﻢ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5169;ﺎﻟﺎﺗﺮﻳﻦ ﻣﻘﺎﻡ ﻭﺟﻮﺩﻯ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ.ﺗﻦ ﻭﺫﻫﻦ = ﺗﺎ ﺭﻭﺍﻥ ﺑﺮﺗﺮ،= 4404;ﺮﭼﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑ&= #65166; ﺗﺰﮐﻴﻪ،ﺗﺒﺪA= 267;ل ﺒﺮﻭﺍﻥ ﺭﻭﺡ ﺑ&= #65166; ﺭﻭﺡ ﺍﻟﻘﺪس ﻤ&#= 65268;ﺸﻮﺩ. ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﻋﺎﺩﻯ ﺃثرﻯ ﺍ= 5199; ﺭﻭﺡ ﺍﻟﻘﺪس ﻧ&#= 65194;ﺍﺭﻧﺪ.ﺯﻳﺮﺍ ﻫﻨﻮﺯ ﻣﻘﺪّس = 5261; ﭘﺎﻙ ﻭ ﺍﻟﻬﻰ ﻧ= ﺸﺪه اﻧﺪ.ﮐﻪ ﺩﺭ ﮐﺎ&= #65251;ﻠﺎﻥ ﺭﻭﺵ ﺳﻠﻮﮐﻰ ﻣ&= #65188;ﻤﺪﻯ، ﺑﺮﺗﺮﻳﻦ ﺗﺰﮐ&#= 65268;ﻪ ﺭﺍ ﺩﺍﺭﻧﺪ.ﺗﺎ = ﻧﻮﺑﺖ ﺭﻭش ﺴﻠﻮﻙ ﻣﻬ&#= 65194;ﻯ ﻣﻮﻋﻮﺩ ﺩﺭ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺍﺯ ﺭﺍﻩ = ﺑﺮﺳﺪ. ﮐﻪ ﺑﺮﺗﺮﻳﻦ ﺩ&= #65197;ﺟﺎﺕ ﺗﺰﮐﻴﻪ ﻭﻣﻘﺎ&#= 65249; ﺭﻭﺡ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺍﺭﻧﺪ.ﻭ ﺣﺘﻰ ﺧﻮﺩ ﺑﺪﺭ&= #65183;ﻪ ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ،ﺑﺮﻭﺡ ﺑﺎﻟﺎﺗﺮ ﺭﺣﻤ&#= 65166;ﻥ،ﻭ ﺳﭙس ﺑﻌﺮﺵ ﺭﺏ&#= 1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ن ﻤﻴﺮﺳﻨﺪ. ﮐﻪ ﺭ= ﻭﺡ ﺩﺭ ﺑُﻌﺪ ﭘﻨﺠ&#= 65250; ﺭﺍ،ﺩﺭ ﮐﺎﻣﻠ= 5166;ﻧﺸﺎﻥ ﺗﺎﺯﻧﺪﻩ ﻫﺴﺘ&#= 65256;ﺪ ﺑﺪﺳت ﻤﻴﻴﺎﻭ= 5197;ﻧﺪ.ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﭼﻬ&= #65166;ﺭ ﺑُﻌﺪﻯ ﻫﺴﺘﻨ= 5194;،ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺳﻪ ﺑﻌﺪ&= #65263;،ﻣﮕﺮ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻪ = ﺁﻏﺎﺯ ﺑُﻌﺪ ﭼﻬﺎﺭﻡ &#= 65197;ﻭﺡ ﺍﻟﻬﻰ ﻣﻘﺪّس = 5207;ﺪﻩ ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﺑ&= #65198;ﺍﻯ ﭼﻨﺪ ﺳﺎﻝ.ﺑﻘی&#= 1607; ﺤﻴﺎت ﺒﺸﺮﻯ ﺧ&#= 65262;ﺩﺭﺍ ﺩﺭ ﺟﺴﻢ ﺑﺸﺮﻯ&= #1548;ﻭﻟﻰ ﺩﺭ ﺭﻭﺡ ﻭ ﻋﻘﻞ= ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍ&= #65199; ﻧﻮﻉ فوق ﺑﺸﺮA= 263; ﻫﺴﺘﻨﺪ.ﻭ ﺍﻳﻨ&= #65166;ﻥ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺍﺭﺍﺩﻯ،= 5169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺷﻬﻮﺩ ﺷﺸﻢ،ﺗ= 5198;ﻙ ﻗﻄﻌﻰ ﻧﻮ= ;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﮐﺮﺩﻩ،ﻭ ﺷ&#= 65166;ﻳﺪ ﻳﻚ ﺩﺭ ﺻﺪ ﺷﺎﻫ= ﺪﺍﻥ،ﻫﻢ ﺍﮐﻨﻮﻧﻰ ﻧﻮﺭ &= #65239;ﺎﺋﻢ،ﺑﻤﺸﻴ¡= 7;ﺖ ﺍﻟﻬﻰ،ﺍﮔﺮ ﻣ= 5236;ﻴﺪ ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺑﺎﺷﻨﺪ.ﻭ ﻳﺎ ﺑ= ﺴﻄﺢ ﺑﻴﺶ ﺍﺯ ﻧﻴﺎﺯ = ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺗ&= #65200;ﮐﻴﻪ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ.&= #65267;ﺎ ﺍﺳﺘﻌﺪﺍﺩ ﻭﮐ&#= 65198;ﺍﻣﺎﺕ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺍ&= #65247;ﻬﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;آنگاه ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ.ﺍﻟﺒﺘﻪ ﺍﻧﺴﺎﻥ ﺑﻴﻤﺎ&#= 65197; ﺭﻭﺍﻧﻰ ﺍﺧﺘﻴ&#= 65166;ﺭﻯ ﻧﻪ ﺧﻮﺩ ﺩﺍﺭﺩ&= #1548; ﻭ ﻧﻪ ﻧﻈﺎﻣﻰ ﺩ= ﺭ ﺫﻫﻦ، ﻭﻧﻪ ﺗﺄ&#= 1579;یر ﻣﻌﻘﻮﻟﻰ ﺍﺯ ﺭ&= #65261;ﺍﻥ ﺩﺍﺭﻧﺪ.ﺑﻠﮑﻪ &= #65197;ﻭﺍﻥ ﻭ ﺫﺍﺕ ﻭﻧﻔس ﺁ&= #65255;ﻬﺎ،ﺳﺮﺍﺳﺮʌ= 27;ﮑس ﺍﻟﻌﻤﻞ ﻧﺸﺎﻥ &= #65193;ﺍﺩﻥ ﺍﺳﺖ.ﻭﻟﻰ ﺭﻭﺵ = ﭘﺰﺷﮑﺎﻥ ﺑﺮﻭﺵ ﺭﻓﺘﺎﺭ&#= 65263; ﻭﺳﻠﻮﻙ ﺷﺨﺼﻰ&#= 1548;ﺩﺭﻣﻌﺎﻟﺠﻪ ﺑﻴﻤﺎﺭ ﺧﻮﺩ،= 5259;ﺮ ﮐﺎﺭﻯ ﻭ ﻫﺮ ﺭﻭ= ﺷﻰ ﺭﺍ ﻣﻨﺎﺳﺐ ﺑﺪ&= #65165;ﻧﻨﺪ، ﻭﻳﺎ ﺩﺭ ﺗﺠﺮﺑ&= #65258; ﺧﻮﺩ ﺁﻧﭽﻪ= ; ﻣﻔﻴﺪ ﺑﺎﺷﺪ، ﺑﮑﺎﺭ &#= 65251;ﻴﮕﻴﺮﻧﺪ.ﻭﻟA= 264; ﺩﺭ ﺍﻧﺴﺎﻥ ﻋﺎ&= #65193;ﻯ ﻧﻔس ﻭﺭﻭﺍﻥ ﺗ&#= 65200;ﮐﻴﻪ ﻧﺸﺪﻩ ﺁﻧﻬﺎ،= 4400;ﻪ ﻫﻨﻮﺯ ﻧﻮﺭﻣﺎ&#= 65245; ﻫﺴﺘﻨﺪ،ﻧﻪ ﺩ= 5267;ﻮﺍﻧﻪ ﻭﻧﻪ ﺑﻴﻤﺎﺭ. ﺯ= ﻳﺮﺍ ﻫﻨﻮﺯ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﻭﭼﻴﺰﻯ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻘﻮّﻩ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﮐﺴ= ﺐ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ،ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﺍﺳﺖ،= 5175;ﺤﻘﻖ ﻧﺪﺍﺩه اﻧﺪ. ﻭ&#= 65247;ﺬﺍ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﮑ&= #65166;ﺭﻣﺎﻫﺎ ﻣﻴﺮﻭﻧﺪ.ﺍﻧﺴ&#= 65166;ﻥ ﻋﺎﺩﻯ ﺍﺧﺘﻴﺎ&#= 65197; ﻧﻔس ﺭﺍ ﺩﺭ ﺩﺳ&= #65174; ﻧﺪﺍﺭﺩ، ﮐﻪ ﺧ&#= 65262;ﺩ ﺩﺭ ﺩﺳﺖ ﺍﺧﺘﻴ&= #65166;ﺭ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ &= #65191;ﻮﻳﺶ ﻫﺴﺘﻨﺪ.ﻭ ﻟﺬﺍ = ﻣﺪﺍﻡ ﮐﺎﺭﻣﺎ ﺳﺎﺯﻯ &= #65169;ﻴﺸﺘﺮ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻭﺫﺍﺕ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﻨﺪ.ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺗﺰﮐﻴﻪ ﻧﻔس ﮐ&#= 65198;ﺩﻩ،ﻭﺑﺮﻭﺡ ﺍﻟﻬﻰ ﻣﻘﺪّس = 5207;ﺪﻩ ﺭﺳﻴﺪﻩ،ﮐﻪ ﺍ= 5247;ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺍﻟﻬﻰ &#= 65197;ﺍ ﺩﺍﺭﻧﺪ، ﻭ ﺑﺎ&#= 65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﮐﺮﺩه ا= 5255;ﺪ، ﺍﺧﺘﻴﺎﺭ ﺗﻦ ﻭ&= #65195;ﻫﻦ ﻭﺭﻭﺍﻥ ﺁﻧﻬﺎ&#= 1548;ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺭﻭﺡ &= #65165;ﻟﻬﻰ ﺁﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ = ﺍﺭﺗﺒﺎﻁ ﻣﺴﺘﻘﻴﻢ ﺑﺎ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ &#= 65191;ﻮﺩ ﺩﺍﺭﻧﺪ.ﻭﻫﺮﮐ&#= 65166;ﺭ ﺁﻧﻬﺎ ﺻﺤﻴح ا= 5203;ت ﻮ ﺑﺤﻖ ﻭﻟﻮ ﻗﺒ= ﻠﺎ ﺁﻧﻬﺎ ﮐﺎﺭﻫﺎ &= #65193;ﺭﺩﻭﺭﻩ ﺳﻠﻮﻙ،ﮔﻨﺎﻩ = 5169;ﻮﺩه اﺳﺖ. ﺯﻳﺮﺍ ﺑﻘ&= #65262;ﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺳﺖ &= #65261;ﺯﺑﺎﻥ ﺧﺪﺍ ﻫﺴﺘﻨﺪ ﻳ&= #65166;ﺣﺪّ ﺃﮐثر ﺩﺳﺖ ﻭﺯ= 5169;ﺎﻥ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻣ&#= 65268;ﺒﺎﺷﺪ.ﻭﺣﺪّ ﺃﻗﻞ ﺩﺳﺖ ﻭﺯﺑ&= #65166;ﻥ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس هست . ﻭ ﻟﺬﺍ ﻣﻌ&= #65212;ﻮﻡ ﻭ ﻣﺴﺌﻮﻟﻴّﺘ= 5264; ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﮔ= ﻨﺎﻩ ﺁﻧﻬﺎ ﺍﺯ ﻧﻈﺮ = ﺍﻟﻬﻰ ثوﺍﺏ ﺍﺳﺖ.ﻭﻟ= 5264; ﮔﻨﺎﻩ ﺁﻥ ﻧﻴﺴ&= #65174;،ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ ﻣﻴ&#= 64405;ﻮﻳﻨﺪ. ﻭﻳﺎ ﺁﻧﮑﻪ ﭘﻴ&= #65166;ﻣﺒﺮ ﻭﺍﻣﺎﻣﺎﻥ ﻭﺍ&#= 65261;ﻟﻴﺎ ﮔﻔﺘﻪ ﺑﺎﺷﻨﺪ.&= #64400;ﻪ ﺁﻧﺎﻥ ﺗﻨﻬﺎ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65251;ﻨﺎﺳﺐ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ= 548; ﮐﻪ ﺩﺳﺘﻮﺭ ﺣﻠ&= #65166;ﻝ ﻭﺣﺮﺍﻡ ﺑﺎ ﮔﻨ&= #65166;ﻩ ﻭث وﺍﺏ ﻣﻴﮕﻔ= 5176;ﻨﺪ.ﻭﮔﻨﺎﻩ ﺍﺯ ﻧﻈﺮﺍﻟﻬﻰ&#= 1548;ﺗﻨﻬﺎ ﺩﺭﺳﺎﻟﮑﺎﻥ ﻣ&#= 65220;ﺮﺡ ﺍﺳﺖ.ﺍﮔﺮ ﻫﺮ ﮐ= ﺎﺭ ﻣﺨﺎﻟﻒ ﺩﺳﺘﻮ&#= 65197; </spa= n>ﭘﻴﺮ ﺍﻟﻬﻰ A= 191;ﻮﺩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194; ﻭﺍﻟّﺎ ﻏﻴﺮ ﺳ&#= 65166;ﻟﮑﺎﻥ ﻫﺮﭼﻪ ﺑﮑﻨﻨﺪ&#= 1548;ﺣﺘﻰ ﻋﺒﺎﺩﺍﺕ ﻗﺸﺮ&#= 65263; ﮔﻨﺎﻩ ﺍﺳﺖ.ﻭﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺣﺘA= 264; ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻤ&= #65198; ﺭﻭﺯﻫﺎ ﺻﺎﺋﻢ &= #65261;ﺷﺒﻬﺎ ﻗﺎﺋﻢ ﺑﻌﺒﺎﺩ&#= 1578; ﺒﺎﺷﻨﺪ.ﺍﻣﺎ ﺑ&= #65264; ﺧﺒﺮﺍﻥ ﺟﺎﻫﻞ &= #65251;ﺴﺌﻮﻟﻴّﺘی ﻧﺪﺍﺭﻧﺪ.ﭼﻮﻥ&#= 65193;ﺭ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮی هستند .ᤨ= 0;ﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﮐﺎ&= #65197;ﻣﺎﺋﻰ ﻧﺪﺍﺭﻧﺪ،ﻭ ﺑ= 5166; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺑﺠﻬﺎﻥ ﻣﺘﻮﻟ&#= 65194; ﻓﻮﺭﻯ ﻣﻴﺸﻮﻧ&#= 65194;. ﺗﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65268;ﺸﺘﺮ ﺩﺭ ﺟﺴﻢ ﻭﺫﻫﻦ = ﻭﺭﻭﺍن ﻮﻗﺪﺭﺕ ﺩﺭﻙ ﺍ&= #65251;ﻮﺭ،ﻭ ﺑﺨﺼﻮﺹ ﺍﻫﻤﻴ&#= 1617;ﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺁﻧﮕﺎﻩ ﺍﮔﺮ ﺳﻠﻮﻙ ﻧﮑ&= #65256;ﻨﺪ،ﻗﻬﻘﺮﺍʌ= 59;ﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺭﺍ &= #65193;ﺍﺭﻧﺪ.ﻭﺍﮔﺮ ﺩﺭ ﺳﻠﻮﻙ ﺑﻬﺮ = ﺩﺭﺟﻪ ﺷﻬﻮﺩﻯ ﺭﺳﻴﺪ&#= 65255;ﺪ،ﺗﻮﻟﺪ ﺩﺭ ﻧﺴﺦ ﺑﺎﻟﺎ&= #65175;ﺮﻯ ﺑﺸﺮﻯ ﻣﺘﻮﻟﺪ &= #65251;ﻴﺸﻮﻧﺪ. ﮐﻪ ﺷﺎﻳﺪ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢ ﺑﺮﺳﻨﺪ ﻭﻭﻇﻴ&#= 65236;ﻪ ﮐﻦ ﻓﻴﮑﻮﻥ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65165;ﻧﺠﺎم ﺪﺍﺩﻩ ﺑﺎﺷﻨﺪ.&= #64400;ﻪ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﺮﻭﻧﺪ.ﺍﻣﺎ ﺑ&= #65268;ﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ،ﭼﻪ ﮐ= 5250; ﻋﻘﻞ ﻣﺘﻮﻟﺪ ﺷ&= #65262;ﻧﺪ،ﻭﭼﻪ ﻫﺮﻋﺎﻣﻠﻰ ﺍﻧ&#= 65166;ﻥ ﺭﺍ ﺩﻳﻮﺍﻧﻪ ﮐ&= #65198;ﺩﻩ ﺑﺎﺷﺪ، ﺿﻤﻦ ﺳ&#= 65198;ﻧﻮﺷﺖ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﻫ= ﻨﻮﺯ ﺩﺭﺣﻴﻮﺍﻧﻴّA= 174; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ.ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ،ﺗ= 5262;ﻟﺪ ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ = ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ.ﻭﻟﻰﻧ&#= 65258; ﺩﺭ ﮐﻤﺎﻝ ﻭ ﻣﺮ= ﺯﻫﺎﻯ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﻟﺎ ﮐﻪ ﺍﻧﺴ&= #65166;ﻥ ﭘس ﺍﺯ ﺧﺮﻭﺝ ﺍ&= #65199; ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﺍﺻﻄﻠﺎﺣﺎ ﻣﻴﻤﻮﻧﻰ ﺧﻮﺩ&#= 1548;ﺑﻘﻮﻝ ﺣﮑﻤﺎﻯ ﻗﺪﻳﻢ &= #65259;ﻨﺪﻯ،ﻫﺰﺍﺭ ﻭ ﻳﻚ ﺑﺎﺭ ﺗﻮﻟ= ﺪ ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ.&= #65261;ﻫﺮ ﺑﺎﺭ ﺑﺎ ﻧﺴﺦ ﺑ= ﻬﺘﺮ ﻭﮐﺮﺍﻣﺎﺕ ﺑﻴ&#= 65208;ﺘﺮ.ﻭﻟﻰ ﺗﻨﻬﺎ ﺩﺭ ﻓﺼﻮ&= #65245; ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺍﺳﺖ، ﮐﻪ ﻣﺴﺌ&#= 65262;ﻟﻴّﺖ ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.ﺍﮔﺮ ﺍﺗﻤﺎﻡ ﺣﺠّﺖ &#= 65261;ﺗﻔﻬﻴﻢ ﺑﺸﻮﻧﺪ ﻭﻟﻰ ﺧ&= #65262;ﺩ ﻧﺨﻮﺍﻫﻨﺪ ﺑﺪ&#= 65165;ﻥ ﺑﭙﺮﺩﺍﺯﻧﺪ.ﮐ&#= 65258; ﻗﻬﻘﺮﺍﻫﺎﻯ ﻣ&#= 65204;ﺦ ﺣﻴﻮﺍﻧﻰ ﻣﺠﺪ&#= 65193; ﺩﺍﺭﻧﺪ.ﮐﻪ ﺷﺎ&= #65267;ﺪ،ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻃﻮ&= #65245; ﻣﻴﮑﺸﺪ ﺗﺎ ﺩﻭ&= #65169;ﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﺑﻔﺼﻮﻝ ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﺮﺳﻨﺪ.ﮐﻪ ﻫﻤ&= #65268;ﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﮑﻨﻨﺪ.ﮐﻪ ﺣﺎ&= #65247;ﺎ ﻣﻴﻔﻬﻤﻨﺪ ﻭﻧ&#= 65252;ﻰ ﮐﻨﻨﺪ.ﺁﻧﮕﺎﻩ &= #65247;ﺎﺟﺮﻡ ﻭ ﺑﺪﻭﻥ ﺟﺮﻡ ﻭ= ﮔﺎﺭﻣﻪ ﻭﮐﺎﺭﻣﺎ،ﻣﺠA= 194;ﺩﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐ&= #65258; ﺭﺳﻴﺪﻧﺪ،ﻫﻤA= 268;ﻦ ﺗﺰﮐﻴﻪ ﺗﺎﺷﻬ&#= 65262;ﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺍ = ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;.ﮐﻪ ﻗﻄﻌﺎ ﻧﻴﺰ ﺍﻧ&= #65184;ﺎﻡ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ. = ﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ= ﻣﺎﺩﻭﻥ ﺃﺗﻢ، ﺑﺎﻳﺪ ﺍ&#= 65199; ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﻭﺑﺸﺮﻯ، ﺑﺎﻧ= 5262;ﺍﻉ ﺑﻰ ﭘﺎﻳﺎﻥ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺗﺎ ﺃﺑﺪ = ﺑﺴﻮﻯ ﺧﺪﺍﻭﻧﺪ،ﻭﺗA= 208;ﺒّﻪ ﺍﺧﻠﺎﻗﻰ ﻭﺗﻘ&#= 65198;ّﺏ ﺻﻔﺎﺗﻰ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65207;ﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺑﺎﻟﺎﺗﺮ ﺑﺮﻭ&#= 65185; ﺍﻟﺎﺭﻭﺍﺡ ﻭﺭ&#= 65167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑ&#= 65166;ﺯﮔﺸﺖ ﻫﻤﮕﺎﻧﻰ ﺩﺍﺭ&#= 65255;ﺪ.ﻭﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﺑﺎﻳﺪ ﺩﺭﺷﺶ ﻭﻟﺎﻳﺖ &= #65165;ﻟﻬﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎﻯ ﺁﺩﻡ ﻳﺎ ﮐﻴﻮﻣ&= #65198;ث ﻭ ﻧﻮﺡ ﻳﺎ ﻣﻴﺘ= ﺮﺍ،ﻭ ﺑﻮﺩﺍ ﻭ ﺯﺭﺩﺷ&= #65174; ﻭﻣﺴﻴﺢ ﻭ ﻣﺤﻤ&= #65194;،ﺑﺘﺮﺗﻴﺐ ﺩﺭ ﻫﺮ ﺗﻮﻟﺪ ﭘ= س ﺍﺯ ﺗﺠﺪﻳﺪ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺑﻴﻚ ﺷﻬ&= #65262;ﺩ ﺑﺮﺗﺮ ﻭﺟﺪﻳﺪ &= #65191;ﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ،ﻭﺷﺶ ﺑ= 5166;ﺭ ﻣﻘﺎﻡ ﭘﻴﺎﻣﺒ&#= 65198;ﻯ ﺍﻟﻬی ﺮﺍ ﺧﻮﺍ&#= 65259;ﻨﺪ ﻳﺎﻓﺖ.ﺳﺎﻟﮑﺎ&#= 65255;ﻰ ﮐﻪ ﺑﺒﺮﺧﻰ ﺍﺯ = ﺷﻬﻮﺩﻫﺎ ﺑﺮﺳﻨﺪ،ﻭ ﺁﻧ= 5260;ﺎ ﺭﺍ ﺧﺎﺗﻤﻪ ﻧﺪ&= #65259;ﻨﺪ.ﺑﺎ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﻧﺪ.ﮐﻪ ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ &= #65207;ﻬﻮﺩﻫﺎ، ﺑﻴﻚ ﺷﻬﻮﺩ ﺑﺮ&= #65175;ﺮ ﺑﻌﺪﻯ ﻧﻴﺰ ﺑﺮ&= #65203;ﻨﺪ. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺑ= ﻨﻮﺭ ﻗﺎﺋﻢ ﺑﺮﺳﻨﺪ.&= #65261; ﺑﮑﻠّﻰ ﺍﺯ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻧﺠﺎﺕ ﺩ&= #65165;ﺭﻧﺪ.ﻭﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﺭﺟﻌﺖ ﺑﺠﻬﺎﻥ ﺑﺎ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘل ﻮ &= #65211;ﻔﺎت ﻔﻮق اﻧﺴﺎﻧﻰ= 48; ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﻣﺤﻤﺪ،ﮐﻪ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺑﺠﻬﺎﻥ ﻣﺒﻌﻮ&#= 1579; ﻣﻴﮕﺮﺩﺩ.ﻭﺧﻮ&#= 65193; ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ ﺍﺳﺖ،ﻭ ﺗﺠﺴّA= 250; ﺭﻭﺡ ﺍﻟﻘ= ﺪس ﻗﺎﺋﻢ ﻭﺑﻨﺎﻡ &= #65165;ﻣﺎﻡ ﺁﺧﺮﺍﻟﺰﻣﺎﻥ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ، ﻭﻧﻪ ﭘ&#= 65166;ﻳﺎﻥ ﻋﻤﺮ ﺟﻬﺎﻥ،ﮐ= 5258; ﭘﺎﻳﺎﻧﻰ ﻫﻢ ﻧ&= #65194;ﺍﺭﺩ.ﻭﺣﺪّ ﺃﻗﻞ ﺳﺎﻟﻚ ﺑﺎ = ﺷﻬﻮﺩ ﭼﻬﺎﺭﻡ ﺻﻮﺭﺕ &= #65251;ﺮﺗﻀﻮﻯ،ﭘﺶ ﺍﺯ ﻣﺮﮒ ﻃﺒﻴﻌ&= #65264;، ﺑﺸﻬﻮﺩ ﻣﺼﻄﻔ&#= 65262;ﻯ ﻭﻗﺎﺋﻢ ﻣﻴﺮﺳ&#= 65194;. ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ.&= #65261;ﻟﻰ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ،ﺑﺎ ﻫﻔﺖ ﺷﻬﻮﺩ ﻧﻮ&= #65225; ﺑﺸﺮﻯ،ﺑﻨﺎﻡ = 4344;ﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﻭﻧ= ﻮﺭ ﻗﺎﺋﻢ ﻭﻋﺮﺵ ﺭ&= #65187;ﻤﺎﻥ،ﺩﺭ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﺷﻬﻮﺩﻫﺎﻯ ﺑﺮ&#= 65175;ﺮ ﻧﺪﺍﺭﻧﺪ.ﻭﻟﻰ &= #65207;ﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﻣﻨﺎﺳ= 5168; ﺯﻣﺎﻥ ﻭﻧﻴﺎﺯ &= #65191;ﻮﺩ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺎ&= #65227;ث ثوﺍﺑﻬﺎﻯ ﺫﺧA= 268;ﺮﻩ ﺁﺧﺮﺕ،ﺑﺮﺍﻯ = 5255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺎ ﻓﺼﻞ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺭﺟﻌﺖ ﮐﻨﻨﺪ. ﺗ= ﺎ ﺷﺎﻳﺪ ﺯﻭﺩﺗﺮ &= #65169;ﻨﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﺑ= 5166; ﻭﻟﺎﻳﺖ ﻣﻬﺪﻭ&#= 65263; ﺑﺮﺳﻨﺪ.ﻭ ﭘس ﺍ&= #65199; ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ،ﺍﻧﺘﻈﺎA= 197; ﺑﻬﺸﺘﻰ ﺩﺭ ﻋﺮ&= #65205; ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﺗﺎ ﺑﺎﺯ ﺩﺭﻧﻮﻉ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺭﺣﻤﺎﻧﻰ،ﺑﺠA= 260;ﺎﻥ ﺭﺟﻌﺖ ﮐﻨﻨﺪ. ﺍ= ﻧﺴﺎﻧﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5166;ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ،ﺩﺭ ﻳﻚ &#= 65251;ﻮﺟﻮﺩﻳّﺖ ﭼﻬﺎﺭﺑُﻌﺪﻯ= 48;ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﺭﺍ ﺟﻮﻟﺎﻥ &#= 65251;ﻴﺪﻫﻨﺪ.ﻭﺷﺎA= 267;ﺪ ﭘﺎﻧﺼﺪ ﺳﺎﻝ ﺩ&= #65197;ﺍﺯﻯ ﻋﻤﺮ ﺩﺍﺭﻧﺪ.ﻭ = ﺟﻬﺎﻧﻰ ﺩﺍﻧﺶ ﻃﺒﻰ ﻭﺗ&= #64401;ﻨﻴﮑﻰ ﻭ ﻋﻘﻠﻰ ﺩﺍﺭﻧ&= #65194;.ﻭ ﭘﻴﺎﻣﺒﺮ ﺁﻧﺎ&#= 65253; ﺭﺍ ﻓﺮﺷﺘﮕﺎﻥ &= #65261;ﻣﻠﺎﺋﻚ ﻣﻴﺨﻮﺍﻧﺪ ﻭ ﺭ&= #65261;ﺡ ﻣﺤﻤﺪ ﻭ ﻋﻠﻰّ &= #65175;ﺎﺭﻳﺨﻰ،ﺍﻭʌ= 47;ﻴﻦ ﺭﺟﻌﺖ ﮐﻨﻨﺪﮔ&#= 65166;ﻥ ﻋﺼﺮ ﻣﻬﺪﻯ ﻫﺴ&= #65176;ﻨﺪ.ﻭﺩﺭ ﺑﻨﺪﮔﻰ ﺳﻠﻮﮐ&#= 65264; ﺍﻭ.ﺗﺎ ﺷﺎﻳﺪ ﺁ= ﻧﺎﻥ ﻧﻴﺰ ﺑﻨﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﺑﺮﺳﻨﺪ.ﻭ ﺗﻨﻬ&= #65166; ﮐﺎﻣﻠﺎﻥ ﺑﺸﺮ&#= 65263; </spa= n>ﺷﺎﻫﺪ ﻧﻮﺭ A= 239;ﺎﺋﻢ،ﺑﻄﺮﻳﻘ= ﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﻳﮕﺎﻧﻪ ﺭﺟﻌﺖ ﮐﻨﻨﺪﮔ&#= 65166;ﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ. ﻭﺑﻘ&= #65268;ﻪ ﺩﺭ ﻧﺴﺨﻬﺎﻯ ﺑ&= #65260;ﺘﺮ ﻳﺎ ﺑﺪﺗﺮ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻭ ﺣﺘﻰ ﻗﺸﺮﻳّﻮ= 5253; ﻣﺬﻫﺒﻰ،ﺑﻬﺮ = 5255;ﺎﻡ ﻣﺴﻠﻤﺎﻧﻰ ﻭ ﻣ&= #65204;ﻴﺤﻰ،ﻭﺗﻤﺎʌ= 51;ﻰ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ&#= 1548;ﮐﻪ ﻣﺸﺮﻙ ﻭﻣﻨﺤﺮ&#= 65235;ﺎﻧﻪ ﻋﺒﺎﺩﺍﺕ ﺑﺎﻃ&#= 65246; ﺁﺧﻮﻧﺪﻫﺎﻯ ﺍ&#= 65169;ﻠﻴﺴﻰ ﺭﺍ ﺩﺍﺭﻧﺪ.ﺩﺭ = ﻣﺴﺨﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻭﻳﺎ</= span> </spa= n>ﻓﺴﺨﻬﺎﻯ ﮔʌ= 68;ﺎﻫﻰ ﻭﺣﺘﻰ ﺭﺳﺨﻬﺎ&#= 65263; ﺟﻤﺎﺩﻯ ﻭﻭﺳﺨ&#= 65260;ﺎﻯ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﺗ&= #64401;ﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺧ&= #65262;ﺩ ﻣﻴﮑﻨﻨﺪ.ﺗﺎ ﺩ&= #65261;ﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ،ﺷﺎﻳﺪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﻨﺪ،ﮐﻪ ﺣﺘﻤﺎ ﻫﻤﻪ ﺧﻮ&= #65165;ﻫﻨﺪ ﺭﺳﻴﺪ.ﻭ ﺑﻘﻮﻝ = ﻋﺎﺭﻓﻰ،ﺯﻣﺎA= 255;ﻰ ﻣﻴﺮﺳﺪ، ﮐﻪ ﺟ&#= 65260;ﻨّﻢ ﺍﺯ ﺟﻬﻨّﻤﻴﺎ= 5253; ﺧﺎﻟﻰ ﻣﻴﮕﺮﺩ&#= 65193; ﻭ ﺍﮔﺮ ﻓﺮﺽ ﮐﻨ= ﻴﻢ، ﮐﻪ ﻣﻮﺟﻮﺩﺍﺕ &= #65183;ﺪﻳﺪﻯ ﺗﺤﺖ ﺃثیرﻯ ﺁA= 235;ﺮﻳﺪﻩ ﺍﻟﻬﻰ،ﻭﺭﻭﺣA= 264; ﺍﺯ ﺭﻭﺡ ﺍﻟﺄﺭ&= #65261;ﺍﺡ ﺍﻟﻠﻪ ﺑﺠﻬﺎﻥ &= #65255;ﺮﺳﻨﺪ.ﮐﻪ ﺍﻳﻦ ﭼﻨﻴﻦ ﻣﺤ&= #65194;ﻭﺩﻳّﺘﻰ ﻧﻴﺰ ﺩﺭ ﺧﺪﺍﻭ&= #65255;ﺪ ﻧﻴﺴﺖ.<o:p></o:p> = 5165;ﻟﺒﺘﻪ ﻋﻘﻞ ﻭ ﺫﻫﻦ ﻭ ﻧ= ;ﻔس ﻗﺎﺑﻞ ﺗﺠﺮﺑﻪ &= #65227;ﻴﻨﻰ ﻭﻣﺎﺩﻯ ﻭﻣﻮﺿ&#= 65262;ﻋﻰ،ﭼﻮﻥ ﻫﺮ ﺷﻴﺌﻰ ﺩﻳﮕ&= #65198; ﻧﻴﺴﺖ.ﻭﻟﻰ ﻗﺎ&= #65169;ﻞ ﺩﺭﻙ ﻫﺴﺖ.ﻭ ﻏﻴ= ﺮ ﻣﺴﺘﻘﻴﻢ ﺩﺭﻙ &= #65251;ﻴﮕﺮﺩﺩ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺭ&= #1572;ﻳﺎﻫﺎﻯ ﺧﻮﺩ ﺑﭽﺸﻢ ﺩﻝ = ﻣﻰ ﺑﻴﻨﻨﺪ،ﻭ ﮐﺎ= 5252;ﻠﺎﻥ ﺍﻟﻬﻰ ﺗﻤﺎﻡ ﻭ&= #65183;ﻮﺩﺷﺎﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍ&#= 65203;ﺖ.ﻭﻟﻰ ﺧﻮﺩﺷﺎﻥ ﻫﻤﺎ&#= 65253; ﻟﺤﻈﻪ ﮐﻮﺗﺎﻩ &= #65207;ﻬﻮﺩ ﻋﺮﺷﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺧﺎﻃﺮﻩ ﺩﺍﺭﻧ&#= 65194;.ﮐﻪ ﻣﺪﺍﻡ ﺗﺠﺪﻳﺪ &= #65153;ﻥ ﺧﺎﻃﺮﻩ ﻣﻴﮑﻨ&#= 65194; ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺑ&= #65166;ﻳﺪ ﮔﻔﺖ،ﮐﻪ ﺭﻭﺵ &#= 65169;ﺮﺭﺳﻰ ﺭﻓﺘﺎﺭﻯ ﻭ ﺑﺎ&= #65247;ﻴﻨﻰ ﺩﺭ ﻋﻠﺎﺝ ﺑﻴﻤ&= #65166;ﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺧﻮﺏ ﺍ&= #65203;ﺖ،ﻭﻟﻰ ﻳﮑﻰ ﺍﺯ ﻧﻤﻂ ﻫ= ﺎ ﻭ ﺭﻭﺷﻬﺎ ﻭﮔﻮ&= #65255;ﻪ ﻫﺎﻯ ﺑﺮﺭﺳﻰ ﺭ&= #65261;ﺍﻧﻰ ﺑﻴﻤﺎﺭ،ﺍﺯ ﻃ= 5198;ﻳﻖ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘ&= #65166;ﺭ ﺑﻴﻤﺎﺭ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺍﺻﻮﻟﺎ ﻓﮑﺮ ﺟ&= #65194;ﺍ ﮐﺮﺩﻥ ﻧﻔس ﻭﺭ&#= 65261;ﺍﻥ ﺍﺯ ﺗﻦ،ﺑﺮﺍﻯ &#= 65207;ﻨﺎﺧﺖ ﻭﺟﻮﺩﺵ،ﻭ ﻳﺎ &#= 65251;ﻌﺎﻟﺠﻪ ﺍﺵ ﻣﺤﺎﻝ ﺍﺳﺖ.= ﻭ ﺍﮔﺮ ﭼﻨﺎﻥ ﺷﻮ&= #65193;،ﮔﻮﺋﻰ ﺍﻭﻝ ﺑﻴﻤﺎﺭ ﺭ&= #65165; ﻣﻰ ﮐﺸﻨﺪ، ﺑﻌ&#= 65194; ﻣﻴﺨﻮﺍﻫﻨﺪ ﺍ&#= 65261;ﺭﺍ ﻣﻌﺎﻳﻨﻪ ﻭﻣﻌ&#= 65166;ﻟﺠﻪ ﻧﻤﺎﻳﻨﺪ.ﺍﺯ ﻃ&= #65198;ﻑ ﺩﻳﮕﺮ ﺗﻔﮑﻴﻚ &= #65165;ﻳﻦ ﻧﻔس ﻭﻧﺎﺧﻮﺩ= 5153;ﮔﺎﻩ ﺍﺯ ﻭﺿﻌﺶ،ﮐﻪ &#= 65259;ﻤﻪ ﺭﺍ ﺍﺯ ﺧﺎﺭﺝ ﺩ= ﺍﻧﺴته اﻧﺪ که اﻧﺒﺎʋ= 97; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻭ ﺷﺪﻩ ﮐﺎﺭ ﭘ= ﻴﭽﻴﺪﻩ،ﻭﺯﻣA= 166;ﻧﻬﺎﻯ ﺑﺴﻴﺎﺭ ﺩﺭﺍﺯ&#= 65263; ﻟﺎﺯﻡ ﺍﺳﺖ،ﺗ= 5166; ﻫﻤﻪ ﻣﺸﮑﻠﺎﺕ &= #65255;ﻔس ﺭﺍ ﻳﮑﺎﻳﻚ ﺷﻨ&= #65166;ﺧﺖ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺪﺳﺘﻮﺭ ﭘﻴﺮ ﺍﻟﻬﻰ، ﻫ&#= 65252;ﻪ ﺍﻳﻦ ﺧﺎﻃﺮﺍﺕ &= #65197;ﺍ ﺍﺯ ﺧﻮﺏ ﻭ ﺑﺪ ﻭ= ;ﻗﺪﻳﻢ ﻭ ﺟﺪﻳﺪ ﺑﺪﻭﺭ = ﻣﻴﺮﻳﺰﻧﺪ.ﭼﻮ&#= 65253; ﭼﻨﺪ ﺳﺎﻟﻰ ﺩﺭ = ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ ﺗﻤﺮﮐ&#= 65200; ﺩﺭ ﻧﻘﻄﻪ ﺍﻟﻬ&= #65264; ﺧﻮﺩ، ﺍﺻﻄﻠﺎ= 5187;ﺎ ﺭﻭﻯ ﭘﻴﺮ ﺍﻟﻬ&= #65264; ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ &= #65191;ﺪﺍﻭﻧﺪ،ﮔﺬʌ= 07;ﺘﻪ ﻭ ﺍﮐﻨﻮﻥ ﺧﻮﺩ&= #65197;ﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻴﮑ&#= 65256;ﻨﺪ ﻳﺎﻧﺎﺩﻳﺪﻩ ﻣ&#= 65268;ﮕﻴﺮﺩ.ﻳﺎ ﻫﻤﺎﻥ ﺍﺳﺘﻀﻌ&#= 65166;ﻑ ﺍﺭﺍﺩﻯ ﻭ ﺳﻠﻮ&= #64400;ﻰ،ﺗﺎ ﺑﺤﺪّﻯ ﮐﻪ ﺳﺎ&#= 65247;ﻚ ﺑﭙﺎﻯ ﻣﺮﮒ ﻧﻴ&= #65200; ﻣﻴﺮﺳﺪ،ﮐﻪ ﺧ= 5262;ﺩﺭﺍ ﻧﻴﺰ ﺩﺭ ﻣﻴﺎﻥ = ﻧﻤﻰ ﺑﻴﻨﺪ.ﻭ ﻓﺮﺍﻣ&= #65262;ﺷﻰ ﺳﺎﻟﻚ ﺍﺯ ﻧﻮﻉ = ﺑﻴﻤﺎﺭﻯ ﻓﺮﺍﻣﻮﺷﻰ ﻧﻴ&#= 65204;ﺖ.ﮐﻪ ﻗﺎﺑﻞ ﺗﺬﮐّﺮ &#= 65261; ﺑﻴﺎﺩﺁﻣﺪﻥ ﻫ&#= 65204;ﺘﻨﺪ ﻭﭼﻮﻥ ﺑﺨﻠﻖ ﺑ&= #65166;ﺯ ﮔﺮﺩﻧﺪ، ﻫﻤﻪ &#= 65153;ﻧﻬﺎ ﺭﺍ ﺑﺎﺯ ﺑﺨﺎﻃ&= #65198; ﺩﺍﺭﻧﺪ.ﺑﺨﺼﻮ&#= 65209; ﻳﺎﺩﺁﻭﺭﻯ ﺑﺪ&#= 65263; ﻫﺎﻯ ﭘﻴﺸﻴﻦ ﺧ&= #65262;ﺩ،ﮐﻪ ﺑﺎﻋث ﺷﺮﻣﻨﺪ= 4404;ﻰ ﮐﺎﻣﻞ ﺍﻟﻬﻰ،= 5165;ﺯ ﺧﺪﺍﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;، ﺭﻭﺯﻯ ﺻﺪ ﺑﺎﺭ = ﺍﺳﺘﻐﻔﺎﺭ ﺩﺍﺭﻡ.ﮐﻪ ﻳﮑﺼ&= #65194; ﮐﺎﺭ ﺑﺪ ﮔﺬﺷﺘ&= #65258; ﺧﻮﺩﺭﺍ ﺑﻴﺎﺩ &= #65251;ﻴﺂﻭﺭﺩ.ﻭ ﺍﺣﺴﺎس ﺷﺮﻣﻨ= 5194;ﮔﻰ ﺍﺯ ﺧﻮﺩ ﻭ ﺧﺪﺍ= ﻯ ﺧﻮﺩ ﻣﻴﮑﻨﺪ.ﮔ&= #65198;ﭼﻪ ﺑﺨﺸﻮﺩﻩ ﺍﻟﻬ&#= 65264; ﻫﺴﺖ.ﺑﺨﺼﻮﺹ ﺍ&= #65267;ﻨﮑﻪ ﺳﺎﻟﻚ ﺗﻨﻬﺎ ﮐ&= #65252;ﺘﺮﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺗﺰﮐ= ﻴﻪ ﻧﻔس ﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ،ﮐﻪ ﺑﻨﺠﺎﺕ ﻣﻴﺮﺳ&#= 65194;. ﻭﻫﻤﺎﻥ ﺣﺪّ ﮐ&#= 65236;ﺎﻳﺖ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5255;ﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻫﺴﺖ.ﻭ ﺑﻘﻴﻪ ﺗﺰﮐﻴﻪ &= #65259;ﺎ ﺩﺭ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺍﻧﻮﺍﻉ ﻓﻮق ﺒﺸﺮﻯ ﺍﺩ&#= 65165;مه ﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261; ﻫﺮﺑﺎﺭ ﺑﺎ ﻋﻘ&= #65248;ﻬﺎﻯ ﺑﻬﺘﺮ.ﺯﻳﺮﺍ ﺍ&= #65255;ﺴﺎﻧﻰ ﻋﺎﻗﻠﺘﺮ ﺗﻮﺍ&#= 65253; ﺗﺼﻮﺭ ﻋﻴﺐ ﻭﻣ&= #65228;ﺎﻳﺐ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﺑﺎ ﻗﺪﺭﺕ ﺗﺤﻤ&= #1617;ﻞ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #65261; ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘ&#= 1615;ﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﺭ&= #65165; ﺩﺍﺭﺩ.ﮐﻪ ﺑﺘﻮ&= #65165;ﻧﺪ ﮐﻤﻰ ﺑﻴﺸﺘﺮ ﺗ&= #65200;ﮐﻴﻪ ﮐﻨﺪ.ﻭ ﺍﻟّﺎ ﺭ&= #65261;ﺍﻥ ﻭ ﺭﻭﺡ ﭘﺎﻙ ﻣﻄ= ﻠﻖ ﺻﺪ ﺩﺭ ﺻﺪ ﺩﺭ ﻫ= ;ﺴﺘﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #64400;ﻪ ﻏﻴﺮﺍﺯ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﻭ ﺭﺏّ ﺍﻟﺄﺭﺑ&#= 65166;ﺏ،ﮐس ﺩﻳﮕﺮﻯ ﭘﺎﮐﻰ &= #65251;ﻄﻠﻖ ﺭﺍ ﻧﺪﺍﺭﺩ.ﻭ ﻟ= ﺬﺍ ﺭﻭﺡ ﺍﻟﻠﻪ، ﺗ&#= 65262;ﻟﺪﻯ ﺑﺠﻬﺎﻥ ﻭ ﺗﺠﺴ&= #1617;ﻢ ﺩﺭ ﻳﻚ ﻧﻮﻉ ﺑﺎ= ﻟﺎﺗﺮﻯ ﻧﺪﺍﺭﺩ. ﻭ ﻋﻠّ&= #65174; ﺗﻮﻟﺪﺍﺕ ﺩﺭ ﺍ&= #65255;ﻮﺍﻉ ﺑﺠﻬﻨّﻢ ﺟﻬﺎ= 5253;،ﻫﻤﺎﻥ ﻣﻌﺎﻳﺐ ﻧﺎ ﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻳﺎ ﻧﻔس ﻭ ﺭﻭﺍ&= #65253; ﻭ ﺫﺍﺕ ﺍﺳﺖ. ﻭ ᥴ= 9;ﻬﺸﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻧﺎ ﻣﺤﺪ&= #65261;ﺩ،ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺗﻮﻟﺪﺍﺕ ﺩﺭ = ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ.&= #64404;ﺮﭼﻪ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #64400;ﺎﻣﻠﺎﻥ ﺑﺎﺯ ﺭﺟﻌﺖ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﻬﻤﻴﻦ &= #65183;ﻬﺎن اﺳﺖ. ﭼﻪ ﺩﺭﮐُ&#= 65198;ﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍ&= #65173; ﺩﻳﮕﺮ. ﺳﻪ ﺑﻬﺸ= ﺖ ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﺤﻤﺪﻯ،ﺭﻭﺯA= 259;ﺎ ﺩﺭﻣﻌﺼﻮﻣﻴّA= 174; ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧﻰ ﺍﻟﻬﻰ،ﻭ ﺷﺒﻬ= 5166; ﺩﺭ ﺭؤﻳﺎﻫﺎ ﻭ &= #64404;ﺮﺩﺷﻬﺎﻯ ﻣﻠﮑﻮﺗﻰ ﭘﺮ ﺣ&= #64401;ﻤﺖ،ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺴ&= #65268;ﺎﺭ ﺷﻴﺮﻳﻦ،ﭼﻮﻥ = 5259;ﺮ ﺧﻮﺍﺏ ﻭ ﺭؤﻳﺎ&#= 65263; ﺷﺒﺎﻧﻪ،ﺑﻬﺸA= 174; ﺳﻮﻡ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺩ= 5197; ﮐﻨﺎﺭ ﻋﺮﺵ ﻭ ﺍ= ﻧﺘﻈﺎﺭ ﭘﻴﺪﺍﻳﺶ ﺗﻦ ﻫ&= #65166;ﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭ ﺟﻬﺎن ﺪﺍﺭ&#= 65255;ﺪ. ﮐﻪ ﻣﺴﻴﺮ ﺗﮑﺎ&= #65251;ﻞ ﺑﺪﻥ ﻫﺎ ﻭ ﺍﻧﻮ= ﺍﻉ، ﺑﮕﻔﺘﻪ ﺩﺍﺭﻭ&#= 65267;ﻦ ﺑﺘﺪﺭﻳﺞ ﭘﻴﺪ&#= 65165; ﻣﻴﺸﻮﺩ.ﻭ ﻫﺮ ﺭ= ﻭﺣﻰ ﺗﻦ ﻭ ﮊﻧﺘﻴﻚ ﺟ= ﺴﻤﺎﻧﻰ ﻧﻮﻋﻰ ﻣﻨﺎﺳﺐ &= #65191;ﻮﺩ ﺭﺍ ﺑﺎﻳﺪ ﭘﻴﺪ&= #65165; ﮐﻨﺪ، ﮐﻪ ﺑﺠﻬ&#= 65166;ﻥ ﻣﺘﻮﻟﺪ ﮔﺮﺩﺩ.&= #65153;ﻧﻬﻢ ﺩﺭ ﻳﻚ ﻣﺴﺎﺑﻘ&= #65258; ﺳﺨﺖ،ﺑﻴﻦ ﭘﺎ= 5255;ﺼﺪ ﻣﻴﻠﻴﻮﻥ ﺍﺳﭙ&#= 65198;ﻡ،ﮐﻪ ﺗﻨﻬﺎ ﻳﮑﻰ ﺍﺯ = ﺁﻧﻬﺎ ﻣﻮﻓﻖ ﺑﺪﺧﻮﻝ &= #65193;ﺭ ﺍﻭﻭﻝ ﻣﺎﺩﺭ ﻣ&= #65268;ﺸﻮﺩ،ﻭ ﻧﻄﻔﻪ ﺗﻮﻟﺪﺟ&#= 65204;ﻤﻰ ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﺪ = .<o:p></o:p> = 5175;ﺎﺯﻩ ﺗﻔﮑﻴﻚ ﻣﺤﺘﻮ&#= 65267;ﺎﺕ ﺫﻫﻨﻰ ﺑﻴﻤﺎﺭ&#= 1548;ﻋﻤﻠﺎ ﺍﻧﻮﺍﻉ ﺍﻧﺘﺰ&#= 65165;ﻋﻰ ﺫﻫﻦ ﺧﻮﺩ ﭘﺰﺷ&= #65242; ﺍﺳﺖ،ﮐﻪ ﻳﻚ ﺻ&#= 65236;ﺖ ﻳﺎ ﻋﺎﺩﺕ ﻳﺎ ﻋ= ﻴﺒﻰ،ﮐﻪ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193;ش ﺪﺭ ﺑﻴﻤﺎﺭ ﺍﺳ&= #65174;،ﺟﺪﺍ </spa= n>ﺍﺯ ﺩﻳﮕﺮ ﺻA= 236;ﺎت ﺑﺮﺭﺳﻰ ﻣﻴﮑﻨ&#= 65194;. ﻭﭼﺎﺭﻩ ﺳﺎﺯﻯ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﺁﻧ= 5260;ﻢ ﺑﺰﻭﺭ ﻣﻮﺍﺩ ﻣ&= #65192;ﺪﺭ ﺷﺪﻳﺪ،ﻭ ﺗﻠﻘ= 5268;ﻨﺎت ﻴﺎ ﻣﺤﺒّﺖ ﻓﺮ&#= 65165;ﻭﺍﻥ.ﻭ ﺑﺮﺍﻯ ﻳﻚ ﻣﻌﺎ&= #65247;ﺠﻪ ﻣﻮﻗّﺖ،ﺑﺮﺍʌ= 63; ﻳﻚ ﻋﻴب ﺮﻭﺍﻥ ﺑﻴ&#= 65252;ﺎﺭ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65200;ﺍﺭﺍﻥ ﺻﻔﺖ ﻋﻴﺐ ﻭﮐﻢ = ﻋﻴﺐ ﺩﺭ ﺫﺍﺕ ﺍﻧﺴﺎ&= #65253; ﻫﺴﺖ.ﻭ ﭘﺰﺷﻚ ﺍ= ﻧﺘﺨﺎﺏ ﻳﻚ ﺻﻔﺖ ﺭﺍ ﺍﮔ= ﺮ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﮐ&= #65166;ﺭﺵ ﺑﺎﺷﺪ ﭘﻴﺪﺍ ﻣ&= #65268;ﮑﻨﺪ.ﻭﻟﺬﺍ ﮐﺎﺭ ﺗﺰﮐﻴﻪ ﺩ&= #65197; ﺳﺮﺍﺳﺮ ﻣﻌﺎﻟ&#= 65184;ﺎﺕ ﺧﻮﺩ، ﺗﻮﺟّﻪ = 4400;ﺮﺩﻥ ﻭ ﻧﻈﺎﺭﺕ ﺧﺎﺭ&= #65183;ﻰ ﺍﺯ ﺑﻴﻤﺎﺭ ﻭﮐ&= #65166;ﺭ ﺑﺮﺩ ﻧﻈﺮﻳّﺎ= 5173; ﻭ ﻃﺮﺣﻬﺎﻯ ﻟﺎ&= #65199;ﻡ ﺍﺯ ﻧﻈﺮ ﭘﺰﺷﻚ = ﻣﻴﺒﺎﺷﺪ. ﺗﺎﺟﺎﺋﻰ ﮐﻪ ﮔ&= #65166;ﻫﻰ ﺑﻴﻤﺎﺭﻯ ﻣﺮﻳ&#= 65214; ﺩﺭ ﺧﻮﺩ ﭘﺰﺷﻚ = ﻫﻢ ﺃثر ﻣﻨﻔﻰ ﻣﻴ= 4405;ﺬﺍﺭﺩ.ﮔﻮﺋﻰ ﺧﻮﺩ ﭘﺰﺷﻚ ﻫﻤ&= #64381;ﻨﺎﻥ ﻭﺍﮔﻴﺮﻯ ﺑﻴﻤ&#= 65166;ﺭﻯ ﻣﺮﻳﺾ ﺧﻮﺩﺭﺍ&#= 65251;ﻴﻴﺎﺑﺪ. ﮐﻪ ﺗﻨﻬﺎ ﻫﻤﺴ&= #65198; ﭘﺰﺷﻚ ﺍﺣﺴﺎس &#= 65165;ﻳﻦ ﺗﻐﻴﻴﺮ ﺩﺭ ﺷﻮ&= #65259;ﺮ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﮐﻪ ﻣﻨﻄﻘ&= #65166; ﻧﻪ ﻣﻴﺘﻮﺍﻥ ﻣ&= #65256;ﮑﺮ ﻭﺟﻮﺩ ﻧﻔس ﻭﺭ&#= 65261;ﺍﻥ ﺷﺪ،ﮐﻪ ﺍﻣثاʌ= 45; ﻫﻴﻮﻡ ﻟﺎ ﻣﺮﮐﺰﻯ ﻣﻴ&= #64405;ﻮﻳﻨﺪ،ﻭﻧﻪ ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﺷ&= #65256;ﺎﺧﺖ ﮐﺎﻣﻞ ﺫﻫﻦ ﺻﺤ&= #65170;ﺖ ﮐﺮﺩ،ﮐﻪ ﻣﺮﮐ= 5200;ﻯ ﻫﺎ ﻣﻴﮕﻮﻳﻨﺪ. = ﭼﻮﻥ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﺍ&= #65203;ﺖ ﻭﻟﻰ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ،ﺳﺎﻟﻚ ﺍﺑﺘﺪﺍ ﺑﺎ ﻋﻠ&= #65250; ﺍﻟﻴﻘﻴﻦ ﻭ ﻃﺒ&= #65238; ﻧﻈﺮﻳّﺎﺕ ﻭ ﮔ&#= 65236;ﺘﻪ ﻫﺎﻯ ﭘﻴﺮ،ﺑﻮ= 5183;ﻮﺩ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5191;ﻮﺩ ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ،ﻣﻌﺘﻘﺪ = 5251;ﻴﺒﺎﺷﺪ، ﮐﻪ ﻫﺴﺖ.ﺳﭙس ﺩ&= #65197; ﺭؤﻳﺎﻫﺎ ﺑﭽﺸ= 5250; ﺩﻝ،ﺭﻭﺍﻥ ﺧﻮ= 5193;ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ.ﻭ ﺣﺘ= ﻰ ﭘس ﺍﺯ ﭘﻴﺸﺮﻓ&#= 65176;ﻬﺎﻯ ﺷﻬﻮﺩﻯ،ﮐﻪ ﻫ= 5252;ﺎﻥ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ &= #65169;ﭽﺸﻢ ﺩﻝ ﺍﺳﺖ.ﭼﻪ ﺭﺳ= ﺪ ﮐﻪ ﭼﻮﻥ ﺳﺎﻟﻚ = ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷﺪﻩ ﺑﺨ&= #65248;ﻖ ﺑﺎﺯﮔﺸﺖ ﺧﻮﺩ &= #65187;ﻖ ﺍﻟﻴﻘﻴﻦ ﺍﺳﺖ.&= #65261; ﺧﻮﺩﺵ ﻧﻴﺰ ﻣﺠ&= #65204;ّﻤﻪ ﺍﻧﺴﺎﻧﻰ ﺍﺯ<sp= an dir=3DLTR> ﺣﻖ ﺍﻟﻴﻘ= ﻴﻦ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺩﺭ ﺳﻄﺢ ﻣﻨﺘﻈ&= #65198;ﺍﻥ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﮐﻪ ﻫﻔ= 5174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﻧﺪ.ﺗﺎﻫﻢ &= #65169;ﺪﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻨﺎﺳﺐ ﺩﺭﺟﻪ &= #64400;ﻤﺎﻝ ﺭﻭﺡ ﺩﺭ ﺟﻬﺎﻥ = ﺁﻣﺎﺩﻩ ﮔﺮﺩﺩ، ﻭ ﻫﻢ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺍﻭ ﺩﺭ ﺟ= ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻭ ﺑﺨﻠ&= #65238; ﺑﺎ ﺷﻬﻮﺩ ﻧﻮﺭ = ﺭﺣﻤﺎﻥ ﺑﺎﺯ ﮔﺮﺩﺩ.ﮐﻪ = ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺍﻭﻟﻴ&#= 65254; ﺁﻧﺎﻥ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﮐﻪ ﻧﺎﻡ ﻗﺎﺋﻢ ﺁﺧ&= #65198; ﺍﻟﺰﻣﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﺍﻭﻝ ﺍﻟﺰﻣﺎﻥ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﮔﻮﺋﻰ ﺍ&= #65199; ﺃﺯﻝ، ﺳﺮﻧﻮﺷ= 5174; ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﻫ&= #65198; ﺭﻭﺡ ﺍﺯ ﻗﺒﻞ ﺁ= ﻣﺎﺩﻩ ﺍﺳﺖ.ﻭ ﻫﺮ ﺑﺎﺭ= ﻣﺮﺑّﻰ ﺍﻟﻬﻰ ﻳﻚ ﺭﻭﺡ = ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺍ= 5199; ﻗﺒﻞ ﻣﻘﺮﺭ ﺍﺳ&= #65174;. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻭﺍﻟﺪﻳﻦ ﺟﺴﻤ&#= 65166;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻳﻚ = ﺭﻭﺡ ﻣﻘﺮﺭ ﺑﻮ= ;ﺩﻩ ﺍﺳﺖ.ﻭ ﺑﺎﻟﺄﺧ&= #65198;ﻩ ﻋﻠّﺖ ﺗﻨﺎﻗﺾ &#= 65255;ﻔﻰ ﻭ ﺍثباﺕ ﻭﺟﻮA= 193; ﻧﻔس ﻭﺭﻭﺍﻥ ﻳ&#= 65166; ﺭﻭﺡ،ﺑﻴﻦ ﻓﻴ= 5248;ﺴﻮﻓﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺍﻳ&= #65254; ﺍﺳﺖ،ﮐﻪ ﻓﻴﻠ= 5250; ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎ&#= 65253; ﻧﺘﻴﺠﻪ ﮐﺎﺭ ﺫ&= #65259;ﻨﻰ ﻭ ﺃﻫﺮﻳﻤﻨﻰ ﺗ&= #65156;ثیرﺍﺕ ﻧﺎﺧﻮﺩﺁﮔﺎه = 5256;ﺪﻳﺪه اﻧﺪ. ﭘس ﻫﻤﻪ ﺍ&= #65235;ﻌﺎﻝ ﺍﻧﺴﺎﻥ ﻋﮑس ﺍ&#= 65247;ﻌﻤﻞ ﺗﺄثیرﺍﺕ ﻫﻢ A= 165;ﮐﻨﻮﻧﻰ ﻧﻴﺴﺖ. ﮔﻮﺋﻰ ﺗ= ﺄثیرﺍﺕ ﺍﺯ ﮐﻮﺩﮐﻰ ﻧﻴ&= #65200; ﺟﺎﺋﻰ ﻣﺤﻔﻮﻅ</= span> </spa= n>ﺑﻮﺩﻩ ﺍﺳﺖš= 8;ﻭ ﺍﻳﻨﻚ ﺍﻧﺴﺎﻥ &= #65255;ﻴﺰ ﺍﺧﺘﻴﺎﺭﻯ ﺍﺯ &= #65191;ﻮﺩ ﺩﺍﺭﺩ،ﮐﻪ ﺍﺧ= 5176;ﻴﺎﺭﻯ ﺍﺯ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻭ ﺷﺪﻥ ﻣﻘﺎﻡ ﺗ= ﮑﺎﻣﻠﻰ ﺭﻭح ﺪﺍﺷته ﺒA= 166;ﺷﺪ.ﻭ ﻫﻢ ﻋﮑس ﺍﻟﻌﻤ&#= 65248;ﻰ ﺍﺯ ﺗﺄثیرﺍﺕ A= 191;ﺎﺭﺟﻰ ﻭ ﻣﺤﺮّﮐﻬﺎ ﻭ&#= 65251;ﻮﺗﻴﻮ ﻫﺎﻯ ﻫﻢ ﺍﮐﻨﻮ&= #65255;ﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺍﻧﺴ&= #65166;ﻥ ﮐﺎﻣﻞ ﺍﺧﺘﻴﺎ&#= 65197;ﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺩ، &#= 65261; ﻋﮑس ﺍﻟﻌﻤﻠﻬ= 5166;ﻯ ﻣﻨﺎﺳﺐ ﻭﻣﻘﺒ&#= 65262;ﻝ،ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﺄثی= 85;ﺍﺕ ﻣﺤﺮﮐﻬﺎﻯ ﺧﺎ&#= 65197;ﺟﻰ ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﻴ&= #65170;ﺎﺷﺪ.<o:p></o:p> = 5175;ﺎ ﺍﻳﻨﺠﺎ ﺑﺤث ﻣ&#= 65166; ﺩﺭﺑﺎﺭﻩ ﺩﻭ ﻧ&= #65224;ﺮﻳّﻪ ﺩﺭ ﺑﺎﺭﻩ ﻧﻔس &= #65261;ﺭﻭﺍﻥ ﺑﻮﺩ.ﺁﻧﭽﻪ ﻫﻴ&= #65262;ﻡ ﻟﺎ ﻣﺮﮐﺰﻯ ﻣﻴ&= #64405;ﻮﻳﺪ، ﮐﻪ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193;ﻯ ﺩﺭ ﺭﻭﺍﻥ ﻭﺟﻮ&= #65193; ﻧﺪﺍﺭﺩ.ﮔﻮﺋﻰ &= #65191;ﺎﻃﺮﺍﺕ ﮔﺬﺷﺘﻪ ﺩﺭ ﻃﺒ&= #65240;ﺎﺕ ﻳﻚ ﺃﻧﺒﺎﺭ ﺍﻧ&= #65170;ﺎﺷﺘﻪ ﺷﺪه اﻧﺪ.ﻭﻧﻪ &#= 64380;ﻴﺰﻯ ﭼﻮﻥ ﻃﺒﻘﺎﺕ ﭘ&= #65268;ﺎﺯ،ﮐﻪ ﻫﺮ ﺭﻭﻳﻪ ﺟﺎﻣ&= #65226; ﺗﻤﮑﺎﻡ ﺭﻭیه = 575;ﻯ ﺯﻳﺮﻳﻦ ﺑﺎﺷﺪ. = ﻭ ﺑﺎ ﻣثاﻝ ﺑﻬﺘ= 5198;ﻯ،ﭼﻮﻥ ﺑﺎﺩﮐﻨﻚ ﻭ ﺑﺎ&= #65247;ﻮﻥ،ﮐﻪ ﻣﺪﺍﻡ ﺑﺎﺩ ﺑﻴ&= #65208;ﺘﺮ ﺷﻮﺩ. ﻫﻤﭽﻨﺎﻥ = ﻫﻤﺎﻥ ﺑﺎﻟﻮﻥ ﻭﺍﺣﺪ&#= 65263; ﺍﺳﺖ.ﺍﻣﺎ ﻧﻈﺮ&= #65267;ّﻪ ﭘﻴﺮﻭﺍﻥ ﻣﺮﮐ&#= 65200;ﻳّﺖ ﻧﻔس ﺍﺳﺖ،ﮐﻪ = 4404;ﻮﺋﻰ ﻗﻄﺮﺍﺕ ﺁﺏ ﺩﺭ = ﺩﺭﻳﺎ ﺑﺎﺷﺪ.ﮐﻪ ﺑﺎﺯ = ﺗﻔﮑﻴﻚ ﻣﺤﺘﻮﻳﺎﺕ ﺩﺭ &= #65267;ﻚﺍﻧﺘﺨﺎﺏ ﺫﻫﻨﻰ ﭘﺰﺷﻚ ﻣ&= #65228;ﺎﻟﺞ ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧ&#= 65264; ﻣﻤﮑﻦ ﺍﺳﺖ.ﮐﻪ = ﻋﺎﺩﺕ ﺟﺪﻳﺪ ﻳﺎ ﻃﺮﺯ = ﻓﮑﺮ ﺗﺎﺯه اﻯ ﺭﺍ ﺑ&#= 65184;ﺎﻯ ﻋﺎﺩﺕ ﻗﺒﻠﻰ ﺑ&= #64405;ﺬﺍﺭﺩ ﻭﻟﻰ ﻫﻤﻴﻦ ﻣﻌ&= #65166;ﻟﺠﺎﺕ ﺭﻭﺍﻧﻰ،ﺑﺎﺯ = 5191;ﻮﺩ ﺩﻭ ﻗﺴﻤﺖ ﺗﻘﺴ&= #65268;ﻢ ﻣﻴﺸﻮﻧﺪ.ﻳﻚ ﻧ&= #65224;ﺮﻳّﻪ ﮐﻪ ﻧﻔس ﻭ ﺭﻭﺍ&= #65253; ﺭﺍ ﻣﻮﺟﻮﺩﻯ ﺟ&= #65200;ﺋﻰ ﻣﻴﺪﺍﻧﺪ ﻭﺑﺸ&#= 64401;ﻞ ﻣﻮﻧﺎﺩ ﻣﻴﮕﻮ&#= 65267;ﻨﺪ، ﮐﻪ ﻳﻚ ﻣﻦ ﺧﺎﻟ= ﺺ ﻭ ﺑﺴﻴﻄﻰ ﺑﺎﺷ&= #65194;، ﮐﻪ ﻣﺮﮐﺰ ﺍﻳﻦ = ﻭﺍﺣﺪ ﻧﻔس ﺭﺍ ﺗﺸﮑﻴ&#= 65246; ﻣﻴﺪﻫﺪ.ﻳﺎ ﻫﻤ&= #65166;ﻥ ﮐﻪ ﻣﺎ ﺭﻭﺡ ﻓﺮ= ﺩﻯ ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ= ; ﺍﺯ ﺃﺯﻝ ﺍﺯ ﺭﻭﺡ ﺍ= ﻟﺄﺭﻭﺍﺡ ﺍﻟﻠﻪ ﺟﺪﺍ ﺷﺪ&= #65257;،ﺗﺎ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﻓﺮﺍﻭﺍﻥ ﺗﺤﺖ &= #65183;ﻤﺎﺩﻯ ﻭ ﺟﻤﺎﺩﻯ ﻭ ﺍﻧ= ﻮﺍﻉ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ،ﻭ ﻓﺮﺍﻭﺍﻥ ﻓﺼﻮ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪﻩ، ﮐﻪ ﺧﻮﺩ ﻫﺰﺍﺭ = ﺑﺎﺭ ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮ&#= 65263; ﺑﺎ ﺗﮑﺎﻣﻞ ﻭ ﺷ= ﺪﻥ،ﺑﺮﺍﻯ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺑﻌ&= #65194;ﻯ ﺁﻣﺎﺩﻩ ﮔﺮﺩﺩ. = ﻭﻫﺮ ﺑﺎﺭ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﻧﻮﻋﻰ ﺧﻮﺩ ﺭﺍ&= #1548;ﺻﺮﻑ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5267;ش ﻤﻴﮑﻨﺪ،ﮐﻪ ﺑ= 5198;ﺍﻯ ﻧﻮﻉ ﺑﻌﺪﻯ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺎﺷ&#= 65194;. ﮐﻪ ﺁﻧﮕﺎﻩ ﺭﻭ&= #65185; ﻧﻴﺰ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻘﻮّﻩ ﺟﺪﻳﺪﻯ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ،ﮐﻪ ﻣﻨ= 5166;ﺳﺐ ﺑﺎﺯ ﻧﻮﻉ ﺑﺎﻟ&= #65166;ﺗﺮ ﺑﺎﺷﺪ.ﻭﺍﮔﺮ ﻣ&= #65176;ﺤﻘﻖ ﻭ ﺑﺎﻟﻔﻌﻞ ﮔﺮ&= #65193;ﺩ.ﻭﻣﺎ ﺍﻳﻦ ﺭﻭﺡ ﻓﺮﺩ&= #65263; ﺭﺍ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﻴﮕﻮﺋﻴﻢ.ﭼﻪ &= #65261;ﻗﺘﻰ ﮊﻧﺘﻴﻚ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;، ﻭﭼﻪ ﻭﻗﺘﻰ ﺑﮑ&= #65252;ﺎﻝ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺮﺳﺪ. ﺑﺎﺯ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ،ﮐ= 5258; ﺭﺑﻄﻰ ﺑﮋﻧﺘﻴ&#= 65242; ﺟﺴﻤﺎﻧﻰ ﺧﻮﺩ &= #65267;ﺎ ﻭﺍﻟﺪﻳﻦ ﺧﻮﺩ &= #65255;ﺪﺍﺭﺩ.ﻭ ﺑﺘﻌﺒﻴﺮ ﺩﻳﮕ&#= 65198;ﻯ،ﻧﻈﺮﻳﻪ ﺍﻳﻦ ﻣﻌﺘﻘﺪﺍ&#= 65253; ﻣﻮﻧﺎﺩ ﺭﺍ ﻣﻴ&= #65176;ﻮﺍﻧﻴﻢ،ﻫﻤʋ= 66;ﻥ ﺭﻭﺡ ﻣﺪﺑّﺮ ﺍ&#= 65247;ﻬﻰ ﺍﻧﺴﺎﻥ ﺑﺪﺍﻧ&#= 65268;ﻢ،ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ = ﻧﻔس ﻭﺫﻫﻦ ﻭ ﺗﻦ ﻣﻮ= ﺟﻮﺩ ﺭﺍ ﺗﺤﺖ ﮐﻨﺘﺮ&= #65245; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ. ﻭﺗﻨﻬﺎ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺍﺧﺘﻴﺎ&#= 65197;ﺁﺯﺍﺩ ﺍﻧﺴﺎﻥ ﺩﺭ ﺫﻫ&= #65254; ﻭ ﺟﺴﻢ،ﻣﻴﺘﻮ= 5165;ﻧﺪ ﺑﺎ ﺗﺴﺮﻳﻊ، ﺗ&#= 65200;ﮐﻴﻪ ﻧﻔس ﻭ ﺗﮑﺎﻣﻞ &= #64400;ﻨﺪ،ﮐﻪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺁﻳﻨﺪﻩ ﺑﺮﺍﻯ &= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺭﻭﺡ ﺧ&= #65262;ﺩ ﺭﺍ،ﻇﺮﻑ ﻫﻔﺖ &#= 65203;ﺎﻝ ﺧﺎﺗﻤﻪ ﺑﺪﻫﺪ. = ﻭ ﻳﺎ ﺩﻟﺒﺴﺘﮕﻰ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻭﮐﺎﺭﻣﺎﺋﻰ ﺩ&#= 65165;ﺭﺩ،ﮐﻪ ﺑﺮﺣﺴﺐ ﻣﻘﺪﺍ&#= 65197; ﮐﻤّﻰ ﻭﮐﻴﻔﻰ &#= 64404;ﻨﺎﻫﺎﻥ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ &= #65261; ﺧﻄﺎﻫﺎ،ﺳﻘﻮA= 217; ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻧ&= #65198;ﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﮑﻨﺪ &= #64400;ﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺩ&= #65197; ﺑﺎﺭﻩ ﻗﺸﺮﻳّ= 5262;ﻥ ﻣﺬﻫﺒﻰ ﻗﺸﺮﻯ&#= 1548;ﺑﻬﺮ ﺩﻳﻦ ﻭﻣﺬﻫﺒﻰ &= #65169;ﺨﺼﻮﺹ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺁ&#= 65255;ﻬﺎ،ﭼﻨﺎﻥ ﻣﺴﺦ ﻭ ﻣﺴﺨﺮﻩ = ﻣﻴﺸﻮﻧﺪ،ﮐﻪ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ = ﺧﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺧﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ ﺯﻳﺮﺍ ﻣﻤ&= #64401;ﻦ ﺍﺳﺖ، ﻣﺎﺭ ﻭﻣ&#= 65262;ﺭ ﻧﻴﺰ ﺑﺸﻮﻧﺪ.ﺍ&= #64404;ﺮ ﮐﻪ ﺑﻔﺴﺦ ﮔﻴﺎ&= #65259;ﻰ ﻭ ﺭﺳﺦ ﺟﻤﺎﺩﻯ = ﻭﻭﺳﺦ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻫ&= #65250; </spa= n>ﻧﺰﺩﻧﺪ .ﺁﻧ@= 405;ﺎﻩ ﺑﺠﺎﻯ ﭼﻨﺪ ﺻﺪ = ﻫﺰﺍﺭ ﺳﺎﻝ،ﭼﻨﺪﻳﻦ = 5251;ﻴﻠﻴﻮﻥ ﺳﺎﻝ ﻟﺎﺯﻡ ﺍﺳ&= #65174;، ﺗﺎ ﺑﺎﺯ ﺍﺯ ﻧﺮ= ﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﻨﺎﭼ&#= 65166;ﺭﻯ ﺑﺮﺣﺴﺐ ﻓﻄﺮﺕ&#= 1548;ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ = ﺍﻭﺍﺧﺮ ﻓﺼﻮﻝ ﺁﻥ ﺑﺮﺳ&= #65166;ﻧﺪ، ﻭﻫﻤﻴﻦ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺗﺎ ﺷﻬﻮﺩ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺭﺍ ﺑﻨﻤﺎﻳﺪ ﮐ&= #65258; ﻫﻤﮕﻰ ﺍﺭﻭﺍﺡ &= #65187;ﺘﻰ ﺭﻭح هر ﻭﻳﺮﻭ= 87; ﻭﺃﺗﻢ،ﺯﻣﺎﻧ= ﻰ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ &#= 65261; ﺣﺘﻰ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﺩﺭ ﻟﺎﻫﻮﺕﺑﻨ&#= 65200;ﺩ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺑﺎﺯﮔﺸﺖ ﻧﻤﺎ&#= 65267;ﻨﺪ،ﮐﻪ ﺣﺘﻤﺎ ﺑﺴﻮﻯ ﺍ&= #65261; ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;.ﻧﻪ ﺩﺭ ﻣﺮﮔﻬﺎ ﺑﻠ&= #64401;ﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺷﻬﻮﺩﻯ .<o:p></o:p> = 5165;ﮔﺮ ﺍﻳﻦ ﻣﻮﻧﺎﺩﻫ&#= 65166; ﺭﺍ ﺑﭙﺬﻳﺮﻳﻢ&#= 1548;ﺑﺎﻳﺪ ﮔﻔﺖ ﺑﺎﺯ ﺗﮑﺎ&= #65251;ﻞ ﻗﺒﻠﻰ ﺩﺍﺷﺘﻪ&#= 1548; ﮐﻪ ﺑﺎﻣﺮﻭﺯ ﺭ&= #65203;ﻴﺪﻩ. ﻭ ﺩﺭ ﻫﺮ ﺗﻮﻟﺪ= ﺑﻌﺪﻯ،ﺗﻤﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﺼﻮﺭﺕ </spa= n>ﻳﻚ ﻣﻮﻧﺎﺩš= 8; ﻓﺮﺩ ﻭﺗﻨﻬﺎ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﺍﻣﺎ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩ ﺭﻭﺍﻧﻰ &= #65165;ﺯ ﻧﻈﺮ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ، ﮐﻪ ﻟﺎﺯﻣﻪ ﮐﻴ&= #65236;ﻴّﺖ، ﻭﺍﺯ ﻣﮑﺎﻧﻴﺰ&#= 65249; ﺁﻥ ﺧﺒﺮﻯ ﻧﺪﺍ&= #65197;ﻳﻢ.ﻭﺣﺘﻰ ﺗﻐﻴﻴﺮﺍﺕ ﻭ ﺍ&= #65211;ﻠﺎﺣﺎﺕ ﺁﻥ،ﻧﻪ ﺑﻬﻤّA= 174; ﻭ ﺳﻌﻰ ﺳﺎﻟﻚ ﺍ= ﺳﺖ،ﮔﺮﭼﻪ ﺍﻳﻦ ﻫﻤّﺖ ﺷﺮ&#= 65217; ﻟﺎﺯﻡ ﻫﺴﺖ.ﻭ ﻧ= ﻪ ﺑﺎ ﻣﻌﺠﺰﻩ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548; ﮐﻪ ﺍﻳﻦ ﻧﻴﺰ ﺷ= ﺮﻁ ﻟﺎﺯﻣﻰ &#= 65251;ﻴﺒﺎﺷﺪ.ﺑﻠک = 7; ﺪﺭﺷﺮﻁ ﮐﺎﻓﻰ&#= 65193;ﺭﻣﺸﻴت اﻟﻬﻰ ﺩﺭ ﺳﺮﻧ&#= 65262;ﺷﺖ ﻓﻌﻠﻰ،ﻭ ﺩﺭ ﺩ&#= 65165;ﻭﺭﻯ ﺍﻟﻬﻰ ﺩﺭ ﻫﻔﺖ = ﻣﺮﺣﻠﻪ،ﻭ ﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ &= #65203;ﻠﻮﮐﻰ ﻭﺑﺎﻟﺄﺧﺮﻩ ﻣ&#= 65208;ﻴّﺖ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5255;ﺠﺎﺕ ﻭ ﻳﺎ ﺑﺎﺯﮔﺸﺖ = ﺑﺨﻠﻖ.ﻭﻟﻰ ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ﻰ ﭼﻨﺎﻥ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭ ﺷﺮﻁ ﺍﻭﻝ ﻟ= ﺎﺯﻡ،ﻣﻨﺠﺮ ﺑﺸﺮﻁ ﮐﺎﻓﻰ ﺩ&= #65197; ﺣﺼﻮﻝ ﺣﺘّﻰ ﺃ&#= 65227;ﻠﻢ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; . ﺍﻣﺎ ﮔﺮﻭﻩ ﺩﻭ= ;ﻡ ﺍﺯ ﻣﻌﺘﻘﺪﺍﻥ &= #65251;ﺮﮐﺰﻳّﺖ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65255;ﻔس وﺭﻭﺡ ﺩﺭ ﺑﻴﻤ&#= 65166;ﺭﺍﻥ ﻭﺑﻴﺸﺘﺮ ﻣﻨﻈ&#= 65262;ﺭ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺁ&= #64404;ﺎﻩ ﺭﻭﺍﻧﻬﺎﻯ ﺳﺎ&#= 65247;ﻢ،ﻣﻮﺭﺩ ﻧﻈﺮ ﭘﺰﺷﮑﺎﻥ &= #65261; ﻓﻴﻠﺴﻮﻓﺎﻥ ﺭ&#= 65261;ﺍﻥ ﺷﻨﺎس ﻣﻴﺒﺎﺷ= 5194; ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺩ&= #65261;ﻡ ﺍﺯ ﻣﻌﺘﻘﺪﺍﻥ &= #65169;ﻮﺣﺪﺕ ﻧﻔس ﻣﻴﮕﻮﻳﺪ= 548;ﭼﻴﺰﻯ ﺑﻨﺎﻡ ﻣﺮﮐﺰ ﻭ&= #65251;ﻮﻧﺎﺩ ﻧﻴﺴﺖ،ﻭ ﺭﻭﺍ= 5253; ﺭﺍ ﺧﻮﺩﺁﮔﺎﻩ &= #65165;ﻧﺴﺎﻥ،ﺗﻨﻬʋ= 66; ﻣﺤﺘﻮﻳﺎﺕ ﺗﺠ&#= 65198;ﺑﻰ </spa= n>ﺷﺨﺺ ﺍﻧﺴﺎʌ= 53; ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻗﺒﻞ &= #65165;ﺯ ﺁﻏﺎﺯ ﺫﺧﻴﺮﻩ &= #65207;ﺪﻥ ﺗﺠﺮﺑﻴّﺎﺕ ﺷ= 5192;ﺺ،ﺳﺮﻧﻮﺷﺖ ﻓﻌﻠﻰ ﺗﺠﻠّﻰ &#= 65197;ﻭﺍﻧﺎﻳﻦ ﺗﻮﻟﺪ ﮐﻪ ﻣﺤﺼ&= #65262;ﻝ ﺗﻮﻟﺪﺍت ﭙﻴﺸ= 5268;ن ﺮﻭﺡ،ﺑﺨﺼﻮص A= 194;ﺭﺗﻮﻟﺪ ﺑﺸﺮﻯ ﭘﻴﺸﻴن اﺳﺖ. ﺍﻧﺪﻭﺧت= 607; اﻯ ﺍﺯ ﻣﺸﮑﻠﺎ&#= 65173; ﺭﻭﺍﻧﻰ ﺑﺎﻗﻰ &= #65251;ﺎﻧﺪﻩ ﻫﺴﺖ. ﻭﺗﺠﺎﺭﺏ = ﺷﺨﺼﺎﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺍﺳﺖ.ﮐﻪ ﺍﻓﻠﺎ&= #65219;ﻮﻥ ﺍﺯ ﺁﻥ ﺑﺨﻮﺑﻰ = ﻳﺎﺩ ﻣﻴﮑﻨﺪ.ﻭ ﺁﻧﺮ&= #65165; ﺩﻟﻴﻞ ﻓﻬﻤﻴﺪ&#= 65253; ﺍﻧﺴﺎﻥ ﺍﺯ ﻫﺮ = ﻣﻮﺿﻮﻉ ﺟﺪﻳﺪ ﺩﺭ ﺗﻌﻠ&= #65268;ﻢ ﻣﻴﺪﺍﻧﺪ.ﭼﻮﻥ &= #65239;ﺒﻠﺎ ﺁﻧﻬﺎﺭﺍ ﺗﺠﺮ&#= 65169;ﻪ ﺷﺨﺼﻰ ﮐﺮﺩﻩ ﺑ&= #65262;ﺩﻩ. ﻭﻟﻰﺳﺎﻟﮑﺎﻥ &#= 65193;ﺭ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ&#= 1548;ﻫﻢ ﺁثاﺭ ﺳﺮﻧﻮﺷA= 174; ﺧﻮﺩ،ﻭﻫﻢ ﺗﻤ= 5166;ﻡ ﺁثاﺭ ﻣﻨﻔﻰ ﻭ= 5251;ثبت ﭼﻨﺪ ﺳﺎﻝ ﺃﺧﻴ&= #65198; ﺯﻧﺪﮔﻰ ﻓﻌﻠﻰ &= #65197;ﺍ ﻳﻚ ﺑﺎﺭﻩ ﺑﺨﺎ&= #65219;ﺮ ﺗﻮﺟّﻪ ﻭ ﺗﻤﺮ&#= 64400;ﺰ ﭼﻨﺪﻳﻦ ﺳﺎﻟﻪ &= #65191;ﻮﺩ ﺑﻴﻚ ﺳﻮﮊﻩ ﺍﻟ&= #65260;ﻰ، ﻫﻤﻪ ﺭﺍ ﻓﺮﺍﻣ&= #65262;ﺵ ﻣﻴﮑﻨﺪ.ﻳﺎ ﻣﻮ&= #65239;ﺘﺎ ﮐﻨﺎﺭ ﻣﻴﺰﻧﺪ.&= #65261;ﻟﻰ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﺸ&= #65170;ﺖ ﺁﻥ ﻣﺤﻔﻮﻅ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﺭﻭﺍﻧﻰ ﻫﺴ&= #65174;.ﻭ ﭼﺸﻤﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻣﻮﺭﺩ ﺗﺰﮐﻴﻪ&#= 1548;ﺑﻮﺳﻴﻠﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65211;ﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ.ﺍﻳﻦ &= #65255;ﻈﺮﻳﻪ ﺭﺍ ﮐﻪ ﺍﺯ ﻫﺮ ﺟ= ;ﺎﻯ ﺍﻳﻦ ﺭﻭﺍﻥ ﺑﮕ&= #65268;ﺮﻳﻢ،ﻫﺮ ﺟﺎﻳﺶ ﺩﺭ ﺣﮑﻢ = ﻣﺮﮐﺰ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻣﻮ&= #65255;ﺎﺩﻫﺎ ﺑﺘﻌﺪﺍﺩ ﺗﺠﺮ&#= 65169;ﻪ ﻫﺎﻯ ﺷﺨﺺ</s= pan> &#= 65259;ﺴﺘﻨﺪ.ﮔﻮﺋﻰ ﺗﺠﺮﺑﻪ ﻫﺎﻯ ﺷ&= #65192;ﺺ ثاﺑﺖ ﻣﻴﻤﺎﻧA= 256;ﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻐﻴ&#= 65268;ﺮ ﻭ ﺗﻄﻮّﺭ ﺩﺍﺭ&#= 65255;ﺪ.ﻭ ﺗﺠﺎﺭﺕ ﺷﺨﺺ ﻣ&= #64401;ﺮﺭ ﺗﻐﻴﻴﺮ ﺩﺭ ﺁث&#= 1575;ﺭ ﺗﺠﺮﺑﻪ ﻫﺎﻯ ﻗ&= #65170;ﻠﻰ ﻣﻴﮕﻴﺮﺩ.ﻭ ﺑﺠ&= #65166;ﻯ ﺃﻧﺒﺎﺭﻯ،ﺁﻧA= 260;ﻢ ﻧﺎ ﻣﺤﺪﻭﺩ ﻭﮐ&= #65252;ّﻰ ﻳﺎ ﮐﻴﻔﻰ ﺩﺭ ﻧ= ﻔﺶ ﺗﺼﻮﺭ ﮐﻨﻴﻢ، &#= 64400;ﻪ ﻣﺨﺎﻟﻒ ﻣﺎﻫﻴ&#= 1617;ﺖ ﺍﻟﻬﻰ ﺭﻭﺍﻥ ﺍ&= #65203;ﺖ ﻭ ﺃﺗﻤﻰ ﻧﻤﻰ ﺑ= ﺎﺷﺪ.ﻭﻟﻰ ﺑﻨﻈﺮ ﺍﻳﻦ ﻧﻮ&= #65267;ﺴﻨﺪﻩ،ﺑﻬﺘʋ= 98; ﺍﺳﺖ ﻣﺮﮐﺰ ﺳﻴ&= #1617;ﺎله اﻯ ﺭﺍ ﻣﻴﺸﻮﺩ &= #64404;ﻔﺖ،ﻣﺮﮐﺰﻯ ﮐﻪ ﻣﺪﺍﻡ ﺩﺭ ﺣ= ﺎﻝ ﺟﺮﻳﺎﻥ ﻭ ﺗﻐﻴ&= #65268;ﺮ ﺍﺳﺖ. ﻭﻫﻤﻪ ﺟﺎ= ﻯ ﺁﻥ ﻧﻴﺰ ﻣﺮﮐﺰ = ﺑﺎﺷﺪ.ﻭﻟﻰ ﻧﻪ ﺳﻴّﺎﻟﻪ،@= 380;ﻮﻥ ﺟﺮﻳﺎﻥ ﺁﺏ،ﺑ= 5248;ﮑﻪ ﺟﺮﻳﺎﻥ ﺯﻣﺎﻥ &= #65261;ﺍﺣﻮﺍﻝ. ﮐﻪ ﻣﻮﺟﻮﺩﺍﺕ &= #65197;ﻭﺣﻰ ﻭ ﺍﻟﻬﻰ ﭼﻨﻴﻦ = ﻫﺴﺘﻨﺪ.ﻭ ﻫﺮ ﭼﻴﺰﻯ ﺩﺭ ﻫ= ﺴﺘﻰ ﺭﻭﺡ ﻭ ﺻﻮﺭﺕ ﺩ= ﺍﺭﺩ. ﻳﺎ ﺑﻘﻮﻝ ﻗﺪﻣ&= #65166;،( ﺻﻮﺭﺕ ﻭ ﻫﻴﻮﻟ&= #65166;ﺋﻰ) ﺩﺍﺭﺩ.ﮐﻪ ﻫﻴﻮ&= #65247;ﺎ ﺧﻮﺩ ﻧﻴﺰ ﺻﻮﺭ&= #65173; ﻭ ﻫﻴﻮﻟﺎﺋﻰ ﺭ&= #65267;ﺰﺗﺮ ﺩﺍﺭﺩ.ﻭﺑﺎﺯﻫ&#= 65268;ﻮﻟﺎﻫﺎﻯ ﺭﻳﺰﺗﺮ ﺗﺎ ﺃﺑ&= #65194;،ﮐﻪ ﺩﺍﺭﺍﻯ ﺻﻮﺭﺕ &= #65259;ﺴﺘﻨﺪ.ﻭ ﻋﺎﻗﺒﺖ ﮔﻮﺋﻰ &= #65175;ﻤﺎﻡ ﻫﺴﺘﻰ ﺻﻮﺭت ا= 5203;ﺖ،ﻭﺻﻮﺭﺗﻨﻴ= ;ﺰ ﺍﻣﺮﻭﺯ ﺑﺮﺍﻯ &= #65251;ﺎ،ﻳﻚ ﺃﻣﺮ ﺍﻧﺘﺰﺍﻋ&#= 65264; ﺫﻫنی اﺳﺖ.ﻭ ﻧ= 5258; ﻭﺟﻮﺩﻯ ﺁﺑﮋﮐ&#= 65176;ﻴﻮ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﺑ&= #65248;ﮑﻪ ﺳﺒﮋﮐﺘﻴﻮ ﻏﻴ&#= 65198;ﻣﺎﺩﻯ.ﭘس ﺑﺎ ﺍﻳﻦ ﺳﻴّﺎ&#= 65247;ﻪ ﻭﺟﻮﺩ ﺭﻭﺍﻥ ﺍ&= #65255;ﺴﺎﻥ،ﮐﻪ </spa= n>ﻧﻔس ﻣﺸﺨّﺺ= ; ﺁﺑﮋﮐﺘﻴﻮ ﻭ ﻣﻠﻤﻮس ﻭ ﻗﺎ&= #65169;ﻞ ﺭؤﻳﺖ ﻫﺴﺖ ﻭﻧ&#= 65258; ﻟﺎ ﻣﺮﮐﺰﻳّﺖ &#= 65259;ﻴﻮﻡ،ﻭ ﻳﺎ ﻣﺮﮐﺰﻳّﺖ &#= 64344;ﻴﺮﻭﺍﻥ ﻓﻠﺴﻔﻪ ﺭﻓﺘﺎ&#= 65197;ﻯ .<o:p></o:p> = 5255;ﻈﺮﻳﻪ ﻣﺮﮐﺰﻳّﺖ ﻧﻔ= 587; ﻭ ﺫﺍﺕ،ﺩﺭ ﺑﻬ&#= 65176;ﺮﻳﻦ ﺷﺮﺍﻳﻂ ﺁﻥ ﺑﺮ = ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ ﻧﻔس = 5165;ﺯ ﻳﻚ ﻣﺤﻮﺭ ﺩﺍﺧ&= #65248;ﻰ ﺗﺸﮑﻴﻞ ﺷﺪﻩ.ﺍ&= #65199; ﺷﻌﻮﺭ ﻭ ﺩﺭﻙ ﻭ= ﺁﮔﺎﻫﻰ،ﮐﻪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺑ&= #65198; ﺃﺻﻞ،ﺑﻨﺎﻡ ﺣ= 5204;ّﺎﺳﻴّﺖ ﺩﺭﻭﻧﻰ ﺍﻋﺘﻤ&#= 65166;ﺩ ﺩﺍﺭﺩ.ﺑﺎ ﻣﺠﻤ&= #65262;عه اﻯ ﻣﺒﻬﻢ ﺍﺯ ﺗ&= #65252;ﺎﻡ ﺟﺴﻢ.ﻭ ﻣﻴﮕﻮﻳ&= #65256;ﺪ ﮐﻪ ﺍﻳﻦ ﻣﺤﻮﺭ = ﻳﺎ ﺗﻮﺩﻩ ﻣﺮﮐﺰﻯ &= #65165;ﺯ ﺷﻌﻮﺭ ﻭ ﺍﺣﺴﺎ&= #1587; ،ﻫﻤﻴﺸﻪ ﺑﺪﻭ= 5253; ﺗﻐﻴﻴﺮ ﻭﺣﺘﻰ &= #65169;ﺎ ﺗﻐﻴﻴﺮﺧﻴﻠﻰ &#= 65251;ﺤﻮﺭﻯ ﺿﻌﻴﻔﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ ﺍﻟﺒﺘﻪ ﺩﺭ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﺳﺎﻟ&#= 65250; ﻭﻧﻪ ﺑﻴﻤﺎﺭ ﺭ&= #65261;ﺍﻧﻰ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺻ&= #65194;ﺩ ﺍﺳﺘﻀﻌﺎﻑ ﺍﺭ&#= 65165;ﺩﻩ ﺗﻤﺎﻡ ﺍﻳﻦ ﻧﺎ&= #65191;ﻮﺩ ﺁﮔﺎﻩ،ﺑﺎ ﻣﺤ= 5262;ﺭ ﻭﻣﺤﺘﻮﻳﺎﺕ ﻣ&#= 65208;ﮑّﻠﻪ ﺁﻥ ﻣﻴﺒﺎﺷﻨﺪ.&= #65261;ﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻭ ﺑﺎﺯﮔﺸﺘﻪ ﺑ&= #65192;ﻠﻖ،ﺫﺍﺗﻰ ثاﺑت ﻮﺍﻟﻬﻰ A= 193;ﺍﺭﻧﺪ. ﺗﻐﻴﻴﺮ ﺩﺍﺋﻢ &= #65251;ثبت ﻮﭘﻴﺸﺮﻓﺖ،ﺑA= 268;ﺸﺘﺮ ﺩﺭﻃﺒﻘﺎت اﻟA= 260;ﻰ ﻭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸ= ﺮی اﺳﺖ،ﻭ ﺑﻴﺸﺘA= 198; ﺩﺭ ﺷﻬﻮﺩ ﻋﻘﻠ&= #65264; ﻭﺧﺪﻣﺎت اﻟﻬA= 264;،ﻭ ﺗﺠﺮﺑﻴّﺎﺕ ﺗ= 5166;ﺯﻩ. ﻭ ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ= ﺑﺸﺮﻯ ﺧﻮﺩ ﺍﺩﺍﻣﻪﺩ&#= 65165;ﺭﺩ.ﻭ ﺍﮔﺮ ﻣﺤﻮﺭﻯ ﺭ&= #65165; ﻗﺎﺋﻞ ﺑﺎﺷﻴﻢ&#= 1548;ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺍﻟ= ;ﻬﻰ ﺟﺪﻳﺪ ﺍﻭ ﺩﺭ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﺷﺪﻥ ﺳ&#= 65166;ﻟﻚ ﭼﻮﻥ ﺑﻄﺮﻳﻘﺖ &= #65261;ﻟﺎﻳﺖ ﺷﺸﻢ ﻣﺤﻤﺪﻯ ﺑ&= #65256;ﻮﺭ ﻗﺎﺋﻢ ﻣﻴﺮﺳﺪ.&= #64394;ﻧﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ ﺍﻧﺴ&#= 65166;ﻧﻰ ﻭﻫﺮ ﻣﻮﺟﻮﺩﻯ&#= 1548;ﺗﻐﻴﻴﺮﺍﺗﻰ ﻣﺤﻠی ﺪﺍﺭﺩ، = 5261;ﻣﻨﺘﻘﻞ ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌ&#= 65194;ی ﻨﻤﻴﺸﻮﺩ. ﻣﮕﺮ = ﺗﻐﻴﻴﺮﺍﺕ ﻭﺟﻬﺶ ﺍﺣﺘﻤﺎ&#= 65247;ﺎ ﻣثبت ،ﻭﺍﺯ ﻫʋ= 98; ﻳﻚ ﻣﻴﻠﻴﻮﻥ ﺟﻬﺶ &= #65261; ﺗﻐﻴﻴﺮ ﺩﺭ ﻗﺮ&= #65255;ﻬﺎ،ﺗﻨﻬﺎ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ = ﺑﻨﻔﻊ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ &= #65165;ﺳﺖ.ﺑﻘﻴّﻪ ﮐﺸﺘﻪ،ﻳﺎ ﺑﺘ= 5228;ﻮﻳﻖ ﺍﻧﺪﺍﺧﺘﻦ ﺗﮑ&#= 65166;ﻣﻞ ﻭ ﺭﺷﺪ ﺑﻴﺸﺘﺮ = ﺟﺴﻢ ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ &= #65165;ﻧﺴﺎن اﺳﺖ.ﻭلی اﻳﻦ @= 394;ﻧﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ،ﺗﻘA= 198;ﻳﺒﺎ ثاﺑﺖ ﺩﺭ ﻃﻮﻝ &#= 65227;ﻤﺮ،ﺑﺎﺯ ﭘﻴﺮﻯ ﺩﺍﺭﺩ ﮐ&= #65258; ﮊﻧﻬﺎ ﻧﻘﺶ ﺧﻮ&= #65193;ﺭﺍ ﻣﺎﻧﻨﺪ ﺟﻮﺍﻧ&#= 65264; ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65165;ﺟﺮﺍ ﮐﻨﻨﺪ. ﺯﻳﺮﺍ ﮊ= ﻧﻬﺎ ﺗﺮﺷّﺤﺎﺕ ﺍﺳ= 5268;ﺪﻯ،ﻫﺮﻳﻚ ﻭﻳﮋﻩ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﮐﻪ ﺑﻮﺳﻴﻠﻪ ﺟﺮﻳ&#= 65166;ﻥ </spa= n>ﺧﻮﻥ ﺑﻐﺪﺩ A= 169;ﺴﺘﻪ ﻭ ﺩﻳﮕﺮ ﺍﻋ= ﻀﺎﻯ ﺑﺪﻥ،ﻭ ﺣﺘﻰ ﻳ&#= 64401;ﺎﻳﻚ ﺳﻠّﻮﻟﻬﺎ ﻣﻴ= 5198;ﺳﺪ. ﮐﻪ ﭼﻮﻥ ﭘﻴﺮ ﺷ= ﻮﻧﺪ،ﺍﻳﻦ ﺗﺮﺷّﺤﺎﺕ ﻣﺘ= 5262;ﻗّﻒ ﻳﺎ ﺃﻧﺪﻙ ﻭ ﻳﺎ= ﺧﻨثی ﺷﺪﻩ ﺩﺭ ﺧﻮﻥ ﻣ= ﻴﮕﺮﺩﻧﺪ.ﺯﻳﺮ&#= 65165; ﺍﺣﻮﺍﻝ ﻋﺼﺒﻰ &= #65165;ﻧﺴﺎﻥ ﻭ ﺣﺘﻰ ﻧﻮﻉ ﺗﻔ= ﮑّﺮ ﺍﻧﺴﺎﻧﻰ ﻣﻨﺠ&#= 65198; ﺑﺘﺮﺷّﺤﺎﺗﻰ = 5251;ﻴﺸﻮﺩ، ﮐﻪ ﺍﻳﻦ ﺗﺮﺷّ&#= 65188;ﺎﺕ ﮊﻧﺘﻴﻚ ﺭﺍ ﺧﻨ&= #1579;ی ﻣﻴﮑﻨﺪ ﻣﺎﻧﻨ&#= 65194; ﻭﻗﺘﻰ ﻣﻌﺎﻳﺐ &= #65165;ﻧﺴﺎﻥ، ﭼﻨﻴﻦ ﺗﺮﺷّﺤ= 5166;ﺕ ﻧﺎﺑﺴﺎﻣﺎﻥ ﮐ&#= 65256;ﻨﺪﻩ ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭ&= #65165;ن ﺪﺍﺋﻤﻰ ﮔﺮﺩﺩ&#= 1548;ﻭ ﺳﭙس ﺩﺭ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ثاﺑﺖ ﺷ= 5262;ﻧﺪ. ﻭﻟﻰ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣی اﻧﺴﺎﻥ، ﭼﻪ ﺁ= 5253; ﻭﻗﺘﻰ ﮐﻪ ﻧﺎﻡ = ﻧﻈﺮﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65193;ﺍﺭﺩ، ﻭ ﻳﺎ ﺑﻨﺎﻡ ﺭﻭ= ﺡ ﺍﻟﻘﺪس ﻣﺪﺍﻡ &#= 65251;ﺘﻐﻴّﺮ ﻫﺴﺖ. ﮐﻪ ﺑﺎ ﺍﻋ= ;ﻤﺎﻝ ﺳﻠﻮﮐﻰ ﭼﻮﻥ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﻭ ﻋﺸﻖ ﻭﺭ&= #65199;ﻯ ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺻﻔ= ﺎﺕ ﺍﻟﻬﻰ ﺩﻳﮕﺮ، &#= 64380;ﻮﻥ ﺳﺘﻮﻥ ﺟﻴﻮﻩ ﺣ&= #65198;ﺍﺭﺕ ﺳﻨﺞ ﺗﺮﻣﻮﻣﺘ&#= 65198;، ﺑﺎﻟﺎ ﻭﭘﺎﺋﻴ&#= 65254; ﻣﻴﺮﻭﺩ. ﮐﻪ ﭘس = ﺍﺯ ﻣﺮﮒ،ﺍﻳﻦ ﻣﻘ= 5166;ﻡ ﺗﮑﺎﻣﻞ،ﻣﻨﺠA= 198; ﺑﮑﺴﺐ ﻓﺼﻞ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮﻯ، ﻭ ﻳﺎ ﮐﺮﺍﻣﺎﺕ = ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻧ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮﻯ ﻣﻴﮕﺮﺩﺩ.ﻭﻟﻰ &= #65193;ﺭ ﺳﺎﻟﮑﺎﻥ ﻣﺪﺍ&#= 65249; ﺑﺎﻟﺎ ﻭ ﭘﺎﺋﻴ&= #65254; ﻣﻴﺮﻭﺩ.ﺍﮔﺮ ﺳ&= #65166;ﻟﻚ ﺧﻄﺎ ﻭ ﺗﺨﻠّﻒ &= #65261;ﮔﻨﺎﻩ ﺳﻠﻮﮐﻰ &#= 64400;ﻨﺪ،ﮐﻪ ﻫﺮ ﺑﺎﺭ ﻧﻴﺰ ﺗ= ﻮبه اﻯ ﺩﺍﺭﺩ،ﻭﺟA= 170;ﺮﺍﻥ ﻓﺮﻭﺩ ﺳﻄﺢ ﺍﻳ&= #65254; ﺳﺘﻮﻥ ﺗﺮﻣﻮﻣ&#= 65176;ﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﺸﺮﻯ ﺍﻭ، ﺳﺨﺖ ﺗﺮ ﻳ&= #65166; ﻃﻮﻟﺎﻧﻰ ﺗﺮ ﺑ&= #65198;ﺍﻯ ﻧﺠﺎﺕ ﻣﻴﺸﻮﺩ. = ﻭﻟﻰ ﭼﻮﻥ ﺍﻳﻦ ﺗﻌﺎ&= #65247;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65203;ﺎﻟﻚ ﺑﺤﺪّ ﮐﻔﺎﻳﺖ &#= 65193;ﺭ ﺷﺮﻁ ﮐﺎﻓﻰ،ﺍ= 5199; ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ، ﻭ ﭘس ﺍﺯ ﺍﻧﺠﺎ&= #65249; ﺷﺮﻭﻁ ﻟﺎﺯﻡ ﺭ&= #65203;ﻴﺪ،ﮐﻪ ﻗﺮﺁﻥ ﺁﻧﺮﺍ(ﺣ&= #65176;ّﻰ ﺃﻋﻠﻢ)ﺧﺪﺍﻭﻧ&#= 65194; ﻣﻴﮕﻮﻳﺪ.ﮔﻮﺋ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﻧﻤﻴ&#= 65194;ﺍﻧﺪ ﮐﻪ ﺷﺨﺼﻰ ﺍﺭﺍ&= #65193;ﻩ ﺁﺯﺍﺩ ﺳﻠﻮﻙ ﻭ = ﺻﺒﺮ ﻟﺎﺯﻡ ﻭ ﺷﺮﺍﻳ&= #65218; ﺩﻳﮕﺮ ﺭﺍ ﺩﺍﺭ&= #65193; ﻳﺎ ﻧﻪ.ﻭﭼﻮﻥ ﺑ= ﺤﺪّ ﮐﻔﺎﻳﺖ ﺩﺭﺷﺮ&#= 65217; ﮐﺎﻓﻰ،ﻳﺎ ﻣﺮ= 5199; ﮐﻮﻓﻪ ﻭﻟﺎﻳﺖ &= #65251;ﺮﺗﻀﻮﻯ ﺩﺭﻭﻳﺸﺎﻥ ﺭﺳ&#= 65268;ﺪ، ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﺭﺣﻤﺎﻥ،ﺑﺎ ﺁ= 5199;ﻣﺎﻳﺶ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ،ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺮﺳﺪ.ﻭ ﺍﮔﺮ ﮐﻪ ﺑﺨﻠﻖ = ﺑﺎﺯﮔﺸﺖ،ﺩﺭ ﺣﻔﻆ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ.ﮐﻪ ﺍﻳﻦ ﺳ= ﺘﻮﻥ ﺗﺮﻣﻮﻣﺘﺮ ﺗﮑ&#= 65166;ﻣﻠﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ،= 5169;ﺎﺯﺑﺎﻟﺎﺗﺮ ﺩﺭﺗﻐﻴﻴﺮ ﻣﻴ&#= 65198;ﻭﺩ.ﻭﻟﻰ ﺳﻘﻮﻁ ﻭﻓﺮﻭﺩ&#= 65263; ﻧﺪﺍﺭﺩ.ﺯﻳﺮﺍ &= #65251;ﻌﺼﻮﻡ ﻭﺩﺭ ﻭﻋﺪﻩ ﺧﺪ&= #65165;ﻭﻧﺪﻭﻣﺤﻔﻮA= 221; ﺍﺳﺖ ﭘس ﺗﻐﻴﻴ&#= 65198;ﺍﺕ ﺷﻬﻮﺩﻯ ﺩﺭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ،ﻣﺘﻮﻗ= 17;ﻒ ﭼﻮﻥ ﺑﻌﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺭﺳﻴﺪﻩ،ﮐﻪ ﮐ= 5262;ﻩ ﻗﺎﻑ ﻭﺣﺪّ ﻳﻘ&#= 65234; ﭘﻴﺸﺮﻓﺖ ﺷﻬﻮ&#= 65193;ﻯ ﺳﺎﻟﻚ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ، ﻫﻤﭽﻨﺎﻥ ﺷﻬﻮ&#= 65193; ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﻭ ﺍﺣﻮ&#= 65165;ﻝ ﺍﻟﻬﻰ ﺍﻭ ﺍﺩﺍ&= #65251;ﻪ ﺩﺍﺭﻧﺪ.ﻭﺗﻐﻴ&#= 65268;ﺮﺍﺕ ﻣﺸﺒﺖ ﺑﻴﺸﺘﺮ &= #65193;ﺭ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﻣﻴﮑﻨﺪ،ﮐﻪ ﻣﻨﺠﺮ ﺑﮑﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺟﺪﻳﺪ،ﻭ ﺗﻐﻴ= 5268;ﺮﻯ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺳﺎﻟﻚ ﻭ&= #64400;ﺎﻣﻠﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.<= o:p></o:p> = 5227;ﻴﺐ </spa= n>ﻧﻈﺮﻳّﻪ ﻣ᥶= 8;ﻮﺭﻯ ﻧﻔس ﺩﺭ ﭘﻴﺮﻭ&#= 65165;ﻥ ﻓﻠﺴﻔﻪ ﻣﺮﮐﺰ&#= 65267;ّﺖ ﻧﻔس ﺍﻳﻦ ﺍﺳﺖ &= #64400;ﻪ ﺍﻳﻦ ﻣﺤﻮﺭ ﺭﺍ&= #1548; ﺑﻌﻨﻮﺍﻥ ﺳﻨﮓ &= #65165;ﻭﻝ ﺑﻨﺎ، ﻫﻤﻴﺸﻪ &#= 65193;ﺭﻃﻮﻝ ﻋﻤﺮ ثاﺑﺖ ﺑﺪ= 5261;ﻥ ﻗﻬﻘﺮﺍ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ. ﻭﻟﻰ ﻋﻮﺍﻣﻞ ﺍ&= #65219;ﺮﺍﻑ ﺁﻥ ﺍﺯ ﺷﻌﻮﺭﻫ&= #65166; ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻭ = ﺁﮔﺎﻫﻰ ﻫﺎ ﻣﺘﻐﻴّﺮ ﻣ&#= 65268;ﺒﺎﺷﻨﺪ. ﭼﻪ ﺑﻬﺘﺮ ﺍﻓﻘ&= #65264; ﻳﺎ ﻳﺪﺗﺮ ﻣﻨﻔ&= #65264; ﻗﻬﻘﺮﺍﺋﻰ ﺑﺎ&#= 65207;ﺪ.ﻭلی هرﮔﺰ ﺗﻌﺎﻟی عموﺩﻯ ﺩﺭ &#= 65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺁﻧﻬﻢ ﺑ&= #65198;ﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻤﺎ&#= 65249; ﺫﺭﺍﺕ ﻭﺟﻮﺩﻯ &= #65261; ﺃﺻﻞ ﺭﻭﺡ ﺍﻧﺴ&= #65166;ﻥ،ﻭﻫﺮ ﻣﻮﺟﻮﺩﻯ،ﮐﻪ = 5255;ﻔخه ﻮﺩﻣﻴﺪﻩ ﻭ ﻧﻔ&= #65188;ﻪ ﻣﻌﻄّﺮ ﺍﻟﻬﻰ= 548;ﺍﺯ ﺍﻗﻴﺎﻧﻮس ﺑﻰ &#= 64400;ﺮﺍﻥ ﺍﻟﻠﻪ ﻣﻴﺒﺎﺷ&#= 65194;، ﺑﺎﺯ ثباﺗﻰ ﻧA= 194;ﺍﺭﺩ.ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﺃﺑﺪ&#= 65263; ﺑﺨﺪﺍﻭﻧﺪ،ﺩA= 197; ﭼﻨﻴﻦ ﻣﺮﮐﺰ ث&#= 1575;ﺑﺘﻰ ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ.&= #65169;ﻠﮑﻪ ﺍﻳﻦ ﻣﺤﻮﺭ ﻣﺮ&= #64400;ﺰﻯ </spa= n>ﺩﺭ ﮊﻧﺘﻴﻚ A= 197;ﻭﺣﻰ ﺩﺭ ﺍﺳﺎس ،ﺧﻮ= 5193; ﻣﺪﺍﻡ ﺩﺭﺗﻮﻟ&#= 65194;ﺍﺕ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺃ&= #1579;یرﻯ ﻭ ﺍﻧﻮﺍﻉ ﺃثی= 585;ﻯ،ﻭ ﺍﻧﻮﺍﻉ ﺃﺗﻤﻰ &= #65261; ﺍﻧﻮﺍﻉ ﺩﻳﮕﺮ&#= 65263;،ﺑﺎﻧﻮﺍﻉ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭ ﺑﺸﺮﻯ ﮐﻪ ﺑﺎ= ﻟﺎ ﻣﻴﺂﻳﺪ،ﻣﺪﺍA= 249; ﺍﻳﻦ ﻣﺤﻮﺭ ﻣﺮ&= #64400;ﺰﻯ ﺗﻐﻴﻴﺮ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﻣﻴﻴﺎﺑﺪ.ﮐﻪ ﺗ&= #64401;ﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻫﻤﻪ ﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺯﻧ&= #65194;ﮔﻰ ﻫﺎﻯ ﺟﻬﻨّﻤﻰ &#= 65183;ﻬﺎﻥ ﻭ ﺑﺪﻭن اﺭﺍﺩ= 5257;،ﻭﺣﺘﻰ ﺑﺪﻭﻥ ﻓﻬﻢ ﻣﻮ&= #65183;ﻮﺩ ﺗﻐﻴﻴﺮ ﺗﮑﺎﻣ&#= 1604;ی ﺪﺍﺭﺩ.ﻭﭼﻴﺰ ﺩ&= #65267;ﮕﺮﻯ ﻣﻴﺸﻮﺩ،که ﺪʋ= 97;ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﭼﻨﺪ ﺻ= ﺪ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﻫ&= #65198;ﻳﻚ ﺑﻬﺘﺮ ﺍﺯ ﺩﻳﮕ&= #65198;ﻯ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺗ&= #64401;ﺎﻣﻠﻰ ﻃﺒﻴﻌﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﺭﻭح اﻧﺴﺎﻥ ﺍ= 5203;ﺖ.ﻋﺎﻗﺒﺖ ﺩﺭ ﻓﺼﻮﻝ ﺁﺧﺮ = ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻪ ﻋﻘﻞ = ﻭ ﻋﺸﻖ ﻭ ﺻﺒﺮ ﻭﺍ= ﺭﺍﺩﻩ ﻭ ﺩﻳﮕﺮ ﺷﺮﺍﻳ&= #65218; ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﻳ&= #65242; ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﺁﻣﺎﺩﻩ ﻣﻴﮕﺮ&#= 65193;ﺩ،ﺁﻧﮕﺎﻩ ﻣﺸﻤﻮﻝ ﻭﻇﻴﻔ&#= 65258; ﺍﻟﻬﻰ ﺳﻠﻮﻙ،= 5261; ﺗﮑﺎﻣﻞ ﻧﻴﻤﻪ &= #65165;ﺭﺍﺩﻯ،ﻳﻌﻨʌ= 64; ﻫﻤﺎﻥ ﮐﻨﺘﺮﻝ &= #65255;ﻔس ﻭ ﺧﻮﻳﺸﺘﻦ ﺩﺍ&= #65197;ﻯ، ﮐﻪ ﮐﺎﺭﻯ ﻣﻴﮑ&= #65256;ﺪ ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﺩﺭ ﺷﺶ ﺗﻮﻟﺪ ﺑﺸﺮ&= #65263; ﺩﺭ ﻋﺼﺮ ﺷﺶ ﻭﻟ= ﺎﻳﺖ ﺍﻟﻬﻰ ﺁﺩﻡ ﻭ ﻣ= ﻴﺘﺮﺍ ﻭ ﺑﻮﺩﺍ ﻭﺯﺭﺩ&= #65207;ﺖ ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤ&#= 65194;،ﮐﻪ ﻫﺮ ﻳﻚ ﮐﺎﺷﻒ ﻳ= ﻚ ﺷﻬﻮﺩ ﻭﺗﺠﻠّ= 5264; ﺑﺮﺗﺮ ﻭ ﺟﺪﻳﺪ = ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﺳﺎﻟ&#= 65242; ﻧﻴﺰ ﺑﻨﻮﺭ ﻗﺎ&= #65163;ﻢ ﻣﻴﺮﺳﺪ،ﻭ ﭘس = 5165;ﺯ ﻣﺮﮒ. ﻭﭼﻪ ﺑﻬﺘ= ﺮ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ،ﻧﺠﺎﺕ ﺍ= 5199; ﺗﻮﻟﺪﺍﺕ ﻣﺠﺪ&#= 65193; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺟﻬﻨّﻤﻰ ﺩﺍﺭ= 5193;. ﮐﻪ ﭘس ﺍﺯ ﻫﻔﺖ = ﻫﺰﺍﺭ ﺳﺎﻝ،ﺗﻮﻟّﺪ A= 169;ﺮﺗﺮ ﻭﺭﺟﻌﺖ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻣﻴﻨﻤﺎﻳﺪ،ﺗA= 166; ﺩﻭﺑﺎﺭﻩ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺎ ﺷﺮﺍﻳﻂ ﻟﺎ&= #65199;ﻡ ﺁﻥ ﻋﺼﺮ، ﻭ ﻃﺮ&= #65267;ﻘﺖ ﺳﻠﻮﻙ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﻣﺤﻤﺪ،ﺁﺧﺮﻳA= 254; ﮐﺎﻣﻞ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ،ﮐﻪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻣﻴﺮﺳﺪ، ﻭ ﺑﺨ&#= 65248;ﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ&#= 1548;ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻏ&= #65166;ﺯ ﻣﻴﮕﺮﺩﺩ. ﻭﻟﻰ = ﻗﺒﻞ ﺍﺯ ﻣﻬﺪﻯ،ﺗﻤ= 5166;ﻣﻰ ﺷﺎﻫﺪﺍﻥ ﻧﻮﺭ &= #65239;ﺎﺋﻢ،ﺍﮔﺮ ﻣﻮﺭﺩ ﺍﺧﺘﻴﺎ&#= 65197; ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﮔ&= #65268;ﺮﻧﺪ،ﻭﻣﻔﻴʋ= 94; ﻫﺪﺍﻳﺖ ﻭﮐﻤﻚ &= #65169;ﺪﻳﮕﺮﺍﻥ ﻣﺴﺘﻌﺪ ﺑﺮﺍﻯ &= #65207;ﻬﻮﺩ ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ&#= 1548;ﺁﻧﮕﺎﻩ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﺩﺍ&= #65197;ﺩﮐﻪ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ی ﭙﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ.<= o:p></o:p> = 4344;ﻴﺮﻭﺍﻥ ﺍﻳﻦ ﻣﮑﺘﺐ ﻣﺤ&= #65262;ﺭﻯ ﻧﻔس ﻣﻴﮕﻮﻳﻨ= 5194;،ﺍﮔﺮ ﺑﺮﺷﻰ ﺍﺯ ﻫﺮ ﻧ= ﻘﻄﻪ ﻧﻔس ﺑﺮﺩﺍﺷﺖ &#= 64400;ﻨﻴﻢ،ﮐﻪ ﭼﮕﻮﻧﻪ ﺟﺴﻤﻰ &= #65165;ﺳﺖ.ﻣﻴﮕﻮﻳﻨ= 5194; ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ&#= 1548;ﻣﺤﻮﺭ ﺭﺍ ﺍﺯ ﺗﻮﻟﺪﻫ&= #65166;ﺋﻰ ﺩﺭ ﮐﻨﺎﺭ ﻫﻢ،&#= 65165;ﺯ ﺷﻌﻮﺭ ﻭ ﺣﺴّﺎ&#= 65203;ﻴّﺖ ﺩﺭﻭﻧﻰ ﻣﻴﻴﺎ&#= 65169;ﻴﻢ،ﮐﻪ ﻫﺮﻳﻚ ﺑﺒﺮﺧﻰ &= #65187;ﻮﺍﺩث ﺫﻫﻨﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﺍﺳﺖ.ﻳﻌﻨﻰ ﺗﻤ&= #65166;ﻡ ﻗﺴﻤﺘﻬﺎﻯ ﻧﻔ&#= 1587; ،ﺭﺳﻴﺪﻩ ﺍﺯ ﺣ&#= 65262;ﺍﺩث ﺧﺎﺭﺟﻰ ﺍﺳﺖ.ﮔ&= #65262;ﺋﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﻭﻗ&= #65174; ﺗﻮﻟﺪ،ﺑﺎﺧﻮA= 193; ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﻳﺶ،ﻣﻤﻠﻮ = 5165;ﺯ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﭘﻴﺸﻴﻦ ﻭ ﮐﺮﺍ&= #65251;ﺎﺕ ﻟﺎﺯﻡ ﺑﺎﻟﻔﻌ&#= 65246; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﻧﺪﺍﺭﺩ.ﮐﻪ = ﺑﺎﻳﺪ ﮐﺴﺐ ﮐﻨﺪ.ﻭﺍﮔ&= #65198; ﺁﻧﻬﺎ ﺭﺍ ﻣﺠﻤ&= #65262;ﻋﻬﺎﻯ ﺍﺯ ﻟﻮﻟﻪ، ﻭﻣ&#= 65166;ﻧﻨﺪ ﺳﻴﻤﻬﺎﻯ ﺑﺮﻕ&#= 1548; ﻣﻔﺘﻮﻝ ﻫﻢ ﺷﺪ&= #65257; ﺑﺪﺍﻧﻴﻢ ، ﭘس &#= 65227;ﻤﻠﺎ ﻳﻚ ﻟﻮﻟﻪ ﺍﺻﻠ&= #65264; ﺭﺍ ﻣﺤﻮﺭ ﺑﻨﺎ&= #65251;ﻴﻢ. ﻭﻟﻰ ﻧﻄﻔﻪ ﺭﻭ&= #65185; ﺍﻟﻬﻰ ﺗﮑﺎﻣﻞ &= #65267;ﺎﻓﺘﻪ ﺑﺸﺮﻯ ﺍﺳﺖ، ک= 607; ﻮﺣﺪﺕ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ،ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﻣث= 576;ت ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﻘﺪﺵ ﺷﺪﻩ ﮐﺎ&= #65251;ﻠﺎﻥ،ﻭ ﻳﺎ ﺗﻐﻴﻴﺮﺍﺕ &= #65251;ﻨﻔﻰ ﺩﺭ ﻗﻬﻘﺮﺍﺋﻴ&#= 65166;ﻥ ﻏﻴﺮ ﺳﺎﻟﻚ،ﻋ= 5252;ﻠﺎ ﺩﺭ ﺗﻮﻟﺪ ﻭﺯﻧ&= #65194;ﮔﻰ ﻭ ﺳﺮﻧﻮﺷﺖ ﺗﻮ&= #65247;ﺪ ﻧﻮﻋﻰ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﺧﻮﺩ، ﻫﻤﻴﺸﻪ &#= 65169;ﺎﺯ ﻭﺍﺣﺪ ﻣﻴﻤﺎﻧ&#= 65194;. ﻭﻟﻰ ﻧﻪ ﻭﺍﺣﺪ = ﻋﺪﺩﻯ، ﻳﺎ ﻭﺍﺣﺪ ﮐﻤّ&#= 65264;،ﺑﻠﮑﻪ ﻭﺍﺣﺪﻯ ﮐﻴﻔﻰ&#= 1548;ﺩﺭ ﻭﺣﺪﺕ ﺧﻮﺩ ﺑﺎ = ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ.ﺯﻳﺮﺍ ﻧ&= #65258; ﻓﻘﻂ ﺍﻧﺴﺎﻥ،= 5169;ﻠﮑﻪ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻫﺴﺘﻰ،ﺭﻭﺡ ﺧ= 5166;ﺹ ﻭﻓﺮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﻧﺪ. ﻭ ﻫﻤﭽ= ﻨﺎﻥ ﺩﺭ ﻣﺤﻴﻂ ﺍﻟﻬ&= #65264; ﺍﺭﻭﺍﺡ ﻫﺴﺘﻨ&#= 65194;.ﮔﺮﭼﻪ ﺍﺣﺴﺎس ﺷﺨﺼﻴ= 617;ﺖ ﻭ ﻓﺮﺩﻳّﺖ ﺧﻮ&#= 65193;ﺭﺍﻣﻴﮑﻨﻨﺪ.@= 400;ﻪ ﺗﺼﻮﺭﻯ ﺍﻧﺘﺰ&#= 65165;ﻋﻰ ﻭ ﻣﻮﻗّﺖ ﺍﺳﺖ.&= #64400;ﻪ ﭘس ﺍﺯ ﻣﺮﮒ،ﺩ= 5267;ﮕﺮ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻭﺍﺣﺪ، ﺍﺳﺘﻘ= 5248;ﺎﻟﻰ ﻧﺪﺍﺭﺩ،ﮐﻪ ﺑ= 5240;ﻄﺮﻫﺎﻯ ﺩﺭ ﺩﺭﻳﺎﻯ ﺭب&#= 1617; النوﻉ ﻳﺎ ﺭﺏ¡= 7; ﺍﻟﻔﺼﻞ ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻴ&= #64405;ﻴﺮﺩ. ﭼﻮﻥ ﻗﻄﺮﻫﺎﻯ &= #65193;ﺭ ﺩﺭﻳﺎ،ﮐﻪ ﻫﻢ &#= 65259;ﺴﺖ ﻭ ﻫﻢ ﻣﺴﺘﻘﻞ ﻧ= ﻴﺴﺖ.ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ &#= 65251;ﻐﺎﻳﺮ ﺑﺎ ﺍﺻﻞ ﺗﮑﺎﻣ&= #65246; ﺃﺻﻞ ﻭﺟﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﻃﻮﻝ ﺯﻧﺪﮔ&= #65264; ﺍﺳﺖ.ﺯﻳﺮﺍ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺩﺭ ﻋﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;،ﻭﺗﻮﻟﺪﺍﺕ ﻣﺠﺪﺩ. ﭘس ﭼﻴﺰ&= #65263; ﺑﻨﺎﻡ ﺭﻭﺡ ﻧﻴ&= #65200; ﻣﺎﻧﻨﺪ ﺑﺪﻥ ﺑ&= #65166;ﻗﻰ ﻧﻤﻰ ﻣﺎﻧﺪ.ﻭﺍ&= #64404;ﺮ ﭼﻨﺎﻥ ﺣﻴﺎﺕ ﺑ&= #65228;ﺪﻯ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗ&= #65198;،ﺁﻧﻬﻢ ﺩﺭ ﻫﻤﻴﻦ ﺟﻬﺎ&= #65253; ﺟﻬﻨّﻤﻰ ﺑﻮﺩ= 5257; ﺑﺎﺷﺪ،ﺁﻧﮕﺎA= 257; ﺑﺎﻳﺪ ﺍﺯ ﻳﻚ ﻭ= ﺍﺣﺪ ﺭﻭﺣﻰ،ﺍﺯ ﺷﺨ= 5210; ﻣﻴّﺖ ﻗﺒﻮﻝ ﮐ&#= 65256;ﻴﻢ،ﮐﻪ ﺑﺂﻳﻨﺪﻩ ﻣﻴﺮ&#= 65261;ﺩ، ﻭﺗﮑﺎﻣﻞ ﻣﻄﺮ&#= 65185; ﻣﻴﮕﺮﺩﺩ. ﻭﻟﻰ = ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﺑﻘﮑ= 5198; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻧ&= #65268;ﺴﺖ.ﺗﻨﻬﺎ ﻣﻴﺨﻮﺍﻫﺪ ﺫﻫ&#= 65254; ﺭﺍ ﺗﻘﻮﻳﺖ،ﺑ= 5198;ﺣﺴﺐ ﻋﻘﻞ ﻭﻣﺤﻴﻂ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﻨﻤﺎﻳ&#= 65194;.ﻭﻳﺎ ﺣﺪّ ﺃﮐثر،ﺑ᥷= 8;ﺧﻰ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ&#= 1548;ﻧﺒﺎﻳﺪ ﺭﻭﺍﻧﻰ ﺗﻐﻴﻴ&#= 65198; ﻋﺎﺩﺕ ﻭ ﻋﻘﻴﺪ&= #65257; ﻭ ﺳﺎﻳﺒﺮﻧﻴﻴ&#= 65176;ﻴﻚ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65255;ﻤﺎﻳﺪ.ﻭﺣﺘﻰ ﻓﺮﺽ ﻭﺟﻮﺩ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺑﻘﻮﻝ ﻓﺮﻭﻳﺪ&#= 1548; ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺍﻭ= ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ ﻓﺮﺍ&#= 65261;ﺍﻥ </spa= n>ﮔﻔﺘﻪ ﺑﻮﺩʌ= 55;ﺪ،ﺁﻧﮕﺎﻩ ﺍﺻﻞ ﻭﺟﻮﺩ ﺍﻭ&= #65247;ﻴﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﻭ&= #65185; ﺑﺎﻳﺪ ﭘﺬﻳﺮﻓ&#= 65176;ﻪ ﻣﻴﺸﻮﺩ.ﺑﺨﺼﻮ&#= 65209; ﺍﻳﻨﮑﻪ ﺍﺯ ﺑﺮ&= #65205; ﻣﻘﻄﻊ ﻋﺮﺿﻰ ﺍ&= #65267;ﻦ ﺗﻮﺩﻩ ﻧﻔس ﻭﻣ&#= 65188;ﺴﻮس ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺫﻫﻦ ﺭﺍ،ﺑﮕﻔ= 5176;ﻪ ﺍﻳﻦ ﻓﻠﺎﺳﻔﻪ &= #65169;ﺮﺩﺍﺭﻳﻢ.ﺁﻧ= 4405;ﺎﻩ ﻫﺮ ﻃﺒﻘﻪ ﺑﻴﺮ&= #65261;ﻧﻰ ﺟﺪﻳﺪ،ﻏﻴﺮ ﺍ= 5199; ﻣﺎﻫﻴّﺖ ﻃﺒﻘ= 5166;ﺕ ﺩﺭﻭﻧﻰ ﻭ ﺍﺻﻠ&= #65264; ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻳ&= #65228;ﻨﻰ ﻣﺤﻮﺭ ﺑﺪﻭﻥ ﻣ&= #65188;ﻮﺭ ﻣﻴﺸﻮﺩ.ﺍﻣﺎ ﺑ&= #65198;ﺵ ﻃﻮﻟﻰ ﺍﻳﻦ ﺫﻫ&= #65254; ﻣﻄﺮﺡ ﻧﻴﺴﺖ.ﮐ&= #65258; ﻣﺎﻧﻨﺪ ﻣﻘﻄﻊ &= #65227;ﺮﺿﻰ ﺑﺪﻭﻥ ﻣﻌﻨﻰ ﻭ = ﻓﺎﻳﺪﻩ ﻣﻴﺒﺎﺷﺪ.ﻭﺗﺼ&#= 65262;ﺭﻯ ﻋﻠﻤﻰ ﻏﻴﺮ ﺣﻘ&= #65268;ﻘﻰ ﺍﺯﻋﻠﻤﺎﻯ ﻣﺬ&#= 64400;ﻮﺭ ﻣﻴﺒﺎﺷﺪ. ﺍﻳﻦ = ﻧﻈﺮﻳﻪ ﻣﺤﻮﺭﻯ ﻭﻣﺮﮐ&#= 65200;ﻳّﺖ ﻧﻔس ﺩﺭ ﻧﻴﻤﻪ &= #65197;ﺍﻩ ﻧﻈﺮﻳﺎﺗﻰ ﺍﺳ&#= 65174;، ﮐﻪ ﻧﻔس ﺭﺍ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﺗﺠﺮﻳﺪ ﺷﺨ&= #65210; ﻣﻴﺪﺍﻧﺪ. ﻳﻌﻨ&= #65264; ﻧﻈﺮﻳّﻪ ﺑﻬﺘ= 5198; ﺍﺯ ﻣﺤﻮﺭﻳّﺖ &#= 65255;ﻔس ﻧﻈﺮﻳﺎﺕ ﺍﻧﺪ&#= 65261;ﺧﺘﻪ ﻫﺎﻯ ﺗﺠﺮﺑﻰ ﺷ&= #65192;ﺺ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺍﺯ = ﻃﺮﻑ ﺩﻳﮕﺮ ﻧﻈﺮﻳﺎ&#= 65173; ﻣﻨﮑﺮﺍﻥ ﺍﺻﻞ &= #65251;ﺮﮐﺰﻳّﺖ ﻧﻔس ﻗﺮﺍﺭ ﺩﺍ&#= 65197;ﻧﺪ. ﻭ ﺗﺠﺮﺑﻪ ﺷﺨﺼ&= #65264; ﺩﺭ ﺭﻭﺍﻥ ﺍﻧﺴ&= #65166;ﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺨ&= #65212;ﻮﺹ ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧ&#= 65264;، ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌ&#= 65258; ﭘﺰﺷﻚ ﻫﺴﺖ.ﻭﻟ&= #65264; ﺍﻧﺴﺎﻥ ﺳﺎﻟﻢ &= #65227;ﺎﺩﻯ،ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺑﺎ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﺍﺯﺁثاﺭ @= 344;ﻴﺸﻴﻦ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺧﻮﺩ ﮐﻨﺪ،ﻭ ﺗ&#= 65184;ﺮﺑﻴّﺎﺕ ﺷﺨﺺ ﻭ ﮐﺎﺭﺑﺮ&= #65193; ﻭ ﺍﺧﺘﻴﺎﺭ ﺁﺯ&= #65165;ﺩ، ﻭﺣﺘﻰ ﭘس ﺍﺯ ﺗ&= #65204;ﻠﻴﻢ ﺑﻮﻟﻰّ ﺍﻟﻬﻰ &#= 65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﺍﺧA= 176;ﻴﺎﺭ ﺑﻰ ﺍﺧﺘﻴﺎﺭﻯ &= #65197;ﺍ ﺍﺧﺘﻴﺎﺭ ﮐﻨﺪ&#= 1548;ﺁﻧﮕﺎﻩ ﻧﻔس ﺍﻳﻦ ﻧﻔس &#= 65255;ﺎﺧﻮﺩﺁﮔﺎه ﺒﺘﺪﺭﻳج ﺪﺭ ﺗ&#= 65232;ﻴﻴﺮ ﺗﮑﺎﻣﻠﻰ،ﺗﺒA= 194;ﻳﻞ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65251;ﻰ ﮔﺮﺩﺩ.ﮐﻪ ﺑﻨﺠ&= #65166;ﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺮﺳﺪ. ﻋﻴﺐ ﺍﻳﻦ ﻣﺠﻤ&= #65262;ﻋﻪ ﻧﻈﺮﻳّﺎﺕ ﻣﺮ= 4400;ﺰﻳّﺖ ﻧﻔس ﻭﺭﻭﺍﻥ ﺍ&#= 65267;ﻦ ﺍﺳﺖ،ﮐﻪ ﻫﻢ ﻧ&#= 65236;ﺶ ﻭﺭﻭﺍﻧﻰ ﺭﺍ ﻣ&= #65262;ﺟﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ ﻭﻫ&#= 65250; ﻣﻨﮑﺮ ﻭﺟﻮﺩ ﺁ&= #65253; ﻫﺴﺘﻨﺪ.ﻳﻌﻨﻰ &= #65165;ﮔﺮ ﺫﻫﻦ ﻭ ﻳﺎ ﺣﺪّ = ﺃﮐثر ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﺍ ﻣﻮﺟﻮﺩ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ،ﻭﻟﻰﺣﺎ᥹= 5;ﺮ ﺑﻘﺒﻮﻝ ﺍﺻﻞ ﻭ&= #65183;ﻮﺩ ﻧﻔس ﺑﻌﻨﻮﺍﻥ &#= 65197;ﻭﺡ ﺣﻴﻮﺍﻧﻰ،ﭼﻪ = 5197;ﺳﺪ ﺑﻌﺪﻫﺎ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﮐﺎﻣﻠﺎﻥ،ﻧﻤA= 264; ﺑﺎﺷﻨﺪ.ﻟﺬﺍ ﺗ&= #64401;ﺎﻣﻞ ﻧﻮﻋﻰ ﺩﺭ ﺭﻭﺍ&= #65253; ﻧﺪﺍﺭﻧﺪ،ﻣﮕA= 198; ﺗﮑﺎﻣﻞ &#= 65165;ﻓﻘﻰ ﻭ ﺑﺸﺮﻯ ﺩﺭ ﺫﻫ= ﻦ،ﻭ ﻳﺎ ﺩﺭ ﺑﺮﺧﻰ ﺑ= ﻴﻤﺎﺭﻳﻬﺎﻯ ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧ&#= 65264;. ﻳﻌﻨﻰ ﺍﻳﻨﺎﻥ &= #65197;ﻭﺍﻥ ﻭ ﻧﻔس ﺭﺍ،ﮐﻪ &#= 65251;ﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65207;ﺨﺺ ﺍﻧﺴﺎﻧﻰ ﻣﻴﻨ&#= 65166;ﻣﻴﻢ، ﻫﻢ ﻫﺴﺖ ﻭﻣﺮﮐ&= #65200;ﻳّﺖ ﺩﺍﺭﺩ،ﻭﻟﻰ ﭼ= 5268;ﺰﻯ ﺟﺰ ﻣﺤﺘﻮﻳﺎﺕ &= #65207;ﻌﻮﺭﻯ ﻭ ﺍﺣﺴﺎﺳﻰ ﻧﻴ&= #65204;ﺖ.ﻳﻌﻨﻰ ﺩﺭ ﺧﻮﺍﺏ ﻫﻤﭽ&= #65256;ﺎﻥ ﺩﺭ ﺑﺪﻥ ﺑﺎﺷﻨ&= #65194;.ﻗﻄﻌﺎ ﺑﺎ ﻣﺮﮒ ﺑﺎ ﺧﻮ= ﺩ ﺗﻦ ﺑﺰﻳﺮ ﺧﺎﻙ = ﻣﻴﺮﻭﺩ.ﻭ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻌ&= #65194;ﻡ ﺭﻓﺘﻪ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﻭ ﻟﺬﺍ ﺍﻳﻨﺎﻥ ﺗ&= #64401;ﺎﻣﻞ ﺭﺍ ﺗﻨﻬﺎ ﺩﺭ ﺍ= ﻧﻮﺍﻉ ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﺩﺍﺭﻭﻳﻦ ﻣﻴﮕ&#= 65262;ﻳﺪ.ﻭﻟﻰ ﺑﻤﻮﺍﺯﺍﺕ ﺁﻥ &= #65175;ﮑﺎﻣﻞ ﺍﺭﻭﺍﺡ ﻭﺟﻮﺩ &= #65255;ﻴﺰ ﺩﺍﺭﺩ.ﺣﺘﻰ ﺩﺭ = ﻫﺮ ﺃﺗم ﻣﺸﮑّﻠﻪ = 5175;ﻦ. ﻭﻟﻰ ﺭﻭﺡ ﻓﺮﺩ&= #65263; ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﻣﺪﺍﻡ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﺑﺎﻟﺎﺗﺮ ﻣﺘﻮ&#= 65247;ﺪ ﻣﻴﺸﻮﺩ.ﻗﻬﻘﺮ&#= 65165;ﺋﻴﺎﻥ ﮐﺎﺭﻣﺎﺋﻰ،ﮐA= 258; ﺗﮑﺮﺍﺭ ﺍﺳﺘﻔ&#= 65166;ﺩﻩ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺩ&= #65197; ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺗ&= #65166; ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﺑﺎ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ ﺩﺭ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺑﺮﺳﺎﻧ&#= 65256;ﺪ.ﻭﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ،ﺑ= 5228;ﺪ ﺍﺯ ﺷﻬﻮﺩ ﻧﻮﺭ = ﺭبّ رﺣﻤﺎﻥ ﺑﻨﻮﻋ= 5264; ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ &= #65169;ﺮﻭﻧﺪ ﻭﻫﻤﭽﻨﺎﻥ ﺗﺎ &= #65191;ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ،ﺗﻘﺮﺏ = 5211;ﻔﺎﺗﻰ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍ&#= 65247;ﻬﻰ،ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻣﺎﺕ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; </spa= n>ﻣﻴﻴﺎﺑﻨﺪ.ʌ= 61;ﺧﻮﺩ ﻧﻴﺰ ﻋﺎﻗﺒﺖ ﺍ&= #65247;ﻠﻪ ﻣﻴﺸﻮﻧﺪ.ﮔﻮﺋ&#= 65264; ﻣﺮﻏﺎﻥ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺑﺴﻮﻯ ﺧﺪﺍﻯ ﺧ&= #65262;ﺩ ﭘﺮﻭﺍﺯ ﺑﺂﺳﻤ&#= 65166;ﻥ ﮐﺮﺩﻧﺪ،ﻭﺗﻨA= 260;ﺎ ﺳﻰ ﻋﺪﺩ ﻣﺮﻍ ﺗ= ﻮﺍﻧﺴﺖ،ﺑﺨﺪA= 165;ﻯ ﻣﺮﻏﺎﻥ ﺳﻴﻤﺮ&#= 65229; ﺑﺮﺳﻨﺪ.ﻗﺒﻠﺎ &= #65183;ﺰ ﻫﻤﺎﻥ ﺳﻰ ﻋﺪﺩ = ﻣﺮﻍ ﺑﻮﺩﻧﺪ. ﮔﺮﭼﻪ = ﻫﻢ ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﺍ&= #65255;ﺴﺎﻥ ﺧﻮﺩ،ﻳﻚ ﺗﺠﻠ= 617;ﻰ ﺻﻔﺎﺗﻰ ﺍﻟﻬﻰ &= #65165;ﺳﺖ،ﮐﻪ ﻗﺪﺭ ﺧﻮﺩﺭﺍ ﻧ&= #65252;ﻴﺪﺍﻧﺪ. ﮐﻪ ﺗﺎ ﮐﻨﻮﻥ<s= pan dir=3DLTR> </spa= n>ﭼﻪ ﻣﻮﺟﻮﺩʌ= 67;ّﺘﻬﺎﻯ ﻧﻮﻋﻰ ﺟﺎﻟﺒﻰ &= #65267;ﺎﻓته اﺳﺖ.ﻭﭼﻪ ﺍﻧﻮ&#= 65165;ﻉ ﻋﻈﻴﻢ ﺗﺮﻯ ﺑﻌ&= #65194;ﻯ،ﻭ ﭼﻪ ﮐﻤﺎﻟﺎﺕ ﻭ = ﺗﺠﻠّﻴﺎﺕ ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺎﻟﺎﺗﺮﻯ ﺩﺭ &= #64344;ﻴﺶ ﺩﺍﺭﺩ. ﻭ ﻟﺬﺍ ﺩ= ;ﺭ ﻫﺴﺘﻰ ﻧﻴﺰ ﻏﻴ&= #65198; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﮐ&= #65204;ﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65259;ﺮﭼﻪ ﻫﺴﺖ ﺗﺠﻠّﻴﺎ= 5173; ﺻﻔﺎﺗﻰ ﻭ ﻣﻘﺎ&= #65251;ﺎﺕ ﻭ ﺍﺣﻮﺍﻝ ﻧﻮﻋ&= #65264; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.<o:p></o:p> = 5255;ﻘﺪ ﺩﻳﮕﺮ ﺑﻰ ﺟﻮﺍ&= #65167; ﺑﺎﻳﻦ ﻧﻈﺮﻳﻪ &= #65165;ﺳﺖ،ﮐﻪ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ&#= 1548;ﺧﻂ ﻓﺎﺻﻞ ﺑﻴﻦ ﻣﺤ&= #65262;ﺭ ﻣﺮﮐﺰﻯ،ﻭ ﺷﻌ= 5262;ﺭﻫﺎ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺍ&= #65219;ﺮﺍﻑ ﺁﻥ ﮐﺸﻴﺪ ﮔﺮﭼ&= #65258; ﻧﻔﻮﺫﻯ ﻫﻢ ﺩﺭ = ﻧﻔس ﻧﻴﺴﺖ. ﻭﻟﻰ ﭘﺰ= ﺷﮑﺎﻥ ﺑﺮﺣﺴﺐ ﺳﻠﻴﻘ&#= 65258; ﻭ ﺗﺠﺮﺑﻪ ﺧﻮﺩ = ﺍﺯ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ ﻗﺒﻠﻰ،ﺑﺮﺧﻰ = 5169;ﺮﺵ، ﻳﻌﻨﻰ ﺻﻔﺘﻰ ﻭ = ﻋﺎﺩﺗﻰ ﺭﺍ ﺍﺯ ﺑﻴﻤﺎﺭ = ﻣﻮﺭﺩ ﺗﻮﺟّﻪ ﻗﺮﺍﺭ &#= 65251;ﻴﺪﻫﻨﺪ.ﮔﻮﺋA= 264; ﺑﺮﺵ ﺑﺮﺩﺍﺷﺘ&#= 65258; ﻭ ﺑﻴﺮﻭﻥ ﮐﺸﻴ&= #65194;ﻩ، ﺁﻧﮕﺎﻩ ﺗﻨﻬﺎ &= #65197;ﻭﻯ ﺍﻳﻦ ﺻﻔت ﻮﻋﺎ&#= 65193;ﺕ ﺑﻴﻤﺎﺭ ﮐﺎﺭ ﮐ&= #65256;ﻨﺪ،ﮐﻪ ﺗﻐﻴﻴﺮ ﺑﺪﻫﻨ&#= 65194;،ﻭ ﻋﺎﺩﺕ ﺟﺪﻳﺪﻯ &= #65183;ﺎﻯ ﮔﺰﻳﻦ ﻧﻤﺎﻳﻨ&#= 65194;.ﮐﻪ ﺁﻧﻬﻢ ﺑﺴﻴﺎﺭ &= #65251;ﻮﻗﺘﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺁ&= #65255;ﻬﻢ ﺑﺸﺮﻁ ﻫﻤﮑﺎﺭ&#= 65263; ﺑﻴﻤﺎﺭ.ﻳﻌﻨﻰ &= #65197;ﺳﻴﺪﻥ ﺑﺪﺭجه اﻯ ﺍﺯ = 5207;ﻔﺎ،ﮐﻪ ﺑﻴﻤﺎﺭ ﺑﺨﻮﺍ&#= 65259;ﺪ ﻫﻤﮑﺎﺭﻯ ﺑﺎ ﭘ&= #65200;ﺷﻚ ﺧﻮﺩ ﺑﮑﻨﺪ.ﻭ ﺣ= ﺘﻰ ﺑﻴﻤﺎﺭﺍﻥ ﺑﻨ&#= 65166;ﭼﺎﺭ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺍ&= #65199; ﻣﺼﺮﻑ ﻣﻮ= ;ﺍﺩ ﻣﺨﺪﺭ، ﻭ ﺷﺎﻳ&#= 65194; ﺍﻟﮑﺘﺮﻭ ﺷﻮﻙ &= #65251;ﻐﺰﻯ،ﺑﺎﻳﻦ ﺗﺮﺗﻴﺐ ﻣﺘﻮﺳ&#= 1617;ﻞ ﻣﻴﺸﻮﻧﺪ،ﮐﻪ = 5191;ﻮﺩ ﺭﺍ ﻫﻤﮑﺎﺭ ﭘﺰ&= #65207;ﻚ ﻧﺸﺎﻥ ﺑﺪﻫﻨﺪ.&= #65261; ﺑﺪﺭﺟﻪ ﺷﻔﺎﺋ&#= 65264; ﺭﺳﻴﺪﻩ،ﻭ ﭘﺰ= 5207;ﻚ ﺧﺴﺘﻪ ﺍﺯ ﮐﺎﺭ = ﺑﺎ ﺍﻳﻦ ﺑﻴﻤﺎﺭ،= 4400;ﻪ ﻣﻌﻤﻮﻟﺎ ﻃﻮﻟ&#= 65166;ﻧﻰ ﺍﺳﺖ،ﺑﺮﺍﺣﺘA= 264; ﻓﺮﻳﺐ ﺧﻮﺭﺩﻩ&#= 1548;ﻳﺎ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﻓ= ﺮﻳب ﻤﻴﺪﻫﺪ،ﻭ ﺍﻋ= 5248;ﺎﻡ ﺷﻔﺎﻯ ﻧﺴﺒﻰ ﺑ&= #65268;ﻤﺎﺭ ﺭﺍ ﻣﻴﮑﻨﺪ.ﻭ ﻫ= ﺪﻑ ﺑﻴﻤﺎﺭ ﻓﺮﺍﺭ &= #65165;ﺯ ﭼﻨﮓ ﭘﺰﺷﻚ ﻭ ﺑ= ﻴﻤﺎﺭﺳﺘﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﻌ&= #65194;ﻫﺎ ﺑﻴﻤﺎﺭ ﺍﺯ ﺗﺮ&= #1587; ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔ&#= 65264; ﺗﻴﻤﺎﺭﺳﺘﺎﻧ= 5264; ﺁﺭﺍﻣﺶ ﻧﺴﺒﻰ &= #65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ.ﻭ ﻳﺎ ﺑ= ﺎ ﺗﻬﺪﻳﺪ ﺍﻃﺮﺍ&#= 65235;ﻴﺎﻥ،ﮐﻪ ﺑﭙﺰﺷﻚ ﺑﺮﺩﻩ &= #65251;ﻴﺸﻮﺩ،ﺁﺭﺍʌ= 49; ﻣﻴﮕﻴﺮﺩ.ﺑﺎﺯ&#= 65191;ﻮﺩﺭﺍ ﻓﺮﻳﺐ ﻣﻴﺪﻫﻨ&#= 65194;. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﺍﺭﺍﺩﻩ ﻭ ﻓﻬﻢ = ﻭ ﻋﻤﻖ،ﺧﻮﺩ ﺭﺍ &#= 65259;ﻤﻴﺸﻪ ﮔﻨﺎﻩ ﮐﺎﺭ ﻭ ﻋ= ﻘﺐ ﻣﺎﻧﺪﻩ ﻭﻣﺴﺘ&#= 65240;ﻞ ﻣﻴﺪﺍﻧﻨﺪ.ﮔﺮ&#= 64380;ﻪ ﮐﻮﺷﺶ ﻓﺮﺍﻭﺍ&#= 65253; ﻧﻴﺰ ﺩﺍﺭﻧﺪ.ﻣ&= #64405;ﺮ ﻭﻗﺘﻰ ﮐﻪ ﺑﺸﻬ&= #65262;ﺩ ﻧﻬﺎﺋﻰ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨ&= #65248;ﻖ ﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ، ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻃ&= #65198;ﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺑﺮﺳﻨﺪ.ﻭﻣﻨﻈ&#= 65262;ﺭ ﺍﺯ ﻃﺮﻳﻘﺖ ﻣﺤ&= #65252;ﺪﻯ ﻧﻴﺰ،ﺩﻳﻦ ﺭﺳ= 5252;ﻰ ﻭ ﺍﺳﻤﻰ ﻭﻭﻫﻤ&= #65264; ﺍﺳﻠﺎﻡ ﻧﻴﺴﺖ.&= #65261; ﻧﻴﺰ ﺗﻤﺎﻡ ﻣﺬ&= #65165;ﻫﺐ ﻗﺸﺮﻯ ﻭ ﺑﺎﻃﻞ = ﺁﻥ ﮐﻪ ﻣﺤﻤﺪﻯ ﺯﻧ&= #65194;ﻩ ﻳﺎ ﻫﻤﺎﻥ ﭘﻴﺮ = ﮐﺎﻣﻞ ﺣﺴﻴﻨﻰ ﺑﻤﻌﺮ&#= 65235;ﻰ ﺧﺪﺍﻭﻧﺪ،ﺑﺮA= 165;ﻯ ﺳﺎﻟﻚ ﻃﺎﻟﺐ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ،ﮐﻪ ﺩﻳ= 606; ﻮﺭﻭﺷﻰ ﺳﻠﻮﮐ&#= 65264; ﻭﺗﻘﺮّﺏ ﺻﻔﺎ= 5175;ﻰ ﻭ ﺗﺠﻠّﻴﺎﺗﻰ &#= 65169;ﺴﻮﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭﺗﻨﻬﺎ ﺷﺶ ﻭﻟﺎﻳت اﻟ= 5260;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻧ&= #65258; ﺍﺩﻳﺎﻥ ﺭﺳﻤﻰ &= #65203;ﺎﺧﺘﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ ﻏﻴﺮ ﺳﻠﻮﮐﻰ، &#= 65261; ﺟﺎﻩ ﻃﻠﺐ ﻭﻣﻐ&= #65198;ﻭﺭ.ﮐﻪ ﺟﺰ ﻣﻄﺎﻣﻊ ﺩﺭ = ﺗﺤﮑّﻢ ﺑﺮ ﻣﺮﺩﻡ ﻭ ﺍﺳ= ﺘثماﺭ ﺁﻧﻬﺎ ﻫﺪﻓﻰ ﻧ&= #65194;ﺍﺭﺩ.ﻭ ﻋﻘﻴﺪﻩ ﺑﺨﺪﺍ&#= 65255;ﻴﺰ ﻧﺪﺍﺭﻧﺪ چه ﺮ= 5203;ﺪ ﺑﺒﻬﺸﺖ ﻭﺟﻬﻨ&#= 1617;ﻢ.ﺑﺎﺯ ﻧﻘﺪ ﺩﻳﮕﺮ ﮐﻪ = ﺍﻳﻦ ﻫﻤﻪ ﺭﺳﻴﺪﻩ ﺍ&= #65193;ﺭﺍﮐﺎﺕ ﻭﺍﺣﺴﺎﺳﺎﺕ ﺧ&#= 65166;ﺭﺟﻰ،ﺑﺎﻳﻦ ﻣﺮﮐﺰ ﻭ ﻣﺤﻮﺭ = ﻧﻔس ،ﭼﮕﻮﻧﻪ ﺍﺳﺖ.&#= 64400;ﻪ ﺗﺄثیرﻯ ﻣﺎﻫʌ= 62;ﻯ ﺩﺭ ﺍﻳﻦ ﻣﺤﻮﺭ = ﻧﻤﻴﮕﺬﺍﺭﺩ. ﻳﻌﻨﻰ ﺗﻐﻴﻴﺮ&#= 65263; ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﺎﻧﻰ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﻭ&= #65187;ﺪﺕ ﻭﺟﻮﺩ ﺭﻭﺣﻰ ﭼ&= #65258; ﺩﺭ ﻧﻔس ﺣﻴﻮﺍ&#= 65255;ﻰ ﻳﺎ ﺭﻭﺡ &#= 65165;ﻟﻘﺪس ﺷﺪﻩ، ﻫﻤﭽﻨﺎ= 5253; ﻗﺪﻳﻢ ﻭﺣﺎﻝ ﺟ&= #65194;ﻳﺪ ﺭﺳﻴﺪﻩ ﻭﻫﻤﭽ&#= 65256;ﺎﻥ ﻳﮑﻰ ﺍﺳﺖ.ﻳﺎ ﻫ= ﻤﺎﻥ ﻧﻄﻔﻪ ﺭﻭﺣﻰ ﺍ&= #65261;ﻟﻴﻪ ﺑﺸﺮﻯ،ﮐﻪ ﺗﺒ= 5194;ﻳﻞ ﻭ ﺍﺻﻠﺎﺡ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺷﺪﻩ ﻭﺑﺰﺭﮒ ﮐ&= #65268;ﻔﻰ ﻭﻧﻮﻋﻰ ﻳﺎﻓﺘ&#= 65258;.ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﭘس &#= 65165;ﺯ ﻣﺮﮒ ﺗﻮﻟﺪ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﻴﺎﺑﺪ. = ﺍﻟﺒﺘﻪ ﺩﺭ(ﮊﻧﺘﻴﻚ ﻧﻮ&= #65227;ﻰ ﺟﺴﻢ) ﺗﻐﻴﻴﺮﻯ = ﻧﻴﺴﺖ،که ﺑﻀﺮﺭ ﺟﺴﻢ ﺍﻧ&= #65204;ﺎﻥ ﺍﺳﺖ.ﻭ ﺩﺭ</= span> &#= 65165;ﺳﭙﺮﻡ ﻭ ﺍﻭﻭﻝ ﺳﻠّﻮ&#= 65247;ﻬﺎﻯ ﺟﻨﺴﻰ ﺑﺎﻋث ﺑ&#= 65198;ﺧﻰ ﺍﻧﺘﻘﺎﻝ ﺑﻨﺴ&#= 65248;ﻬﺎﻯ ﺑﻌﺪﻯ ﺍﺳﺖ.ﻭﻟ&= #65264; ﻣﺎ ﺻﺤﺒﺖ ﺍﺯ(ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ)ﻣﻴﮑﻨﻴ&#= 65250;.ﻭ ﺁﻧﺎﻥ ﺻﺤﺒﺖ ﺍ&= #65199; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﺮﮐﺰﻯ ﺍﺯ ﺍﺣﺴﺎﺳﺎت &#= 65252;ﻴﮕﻔﺘﻨﺪ. ﻭﻧﻪ ﺍﻳﻨﮑﻪ ﮊ&= #65255;ﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ ﺃثرA= 263; ﺍﺯ ﺩﺍﺩﻩ ﻫﺎﻯ = ﺧﺎﺭﺟﻰ ﺍﺣﺴﺎس ﺑﻮﺩﻩ &#= 65169;ﺎﺷﺪ.ﮐﻪ ﺫﻫﻦ ﻭﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺭﺍ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺟﺴﻤﺎﻧﻰ ﻧﻤﻴﺪﺍﻧﻨﺪ،A= 169;ﻠﮑﻪ ﺩﺭ ﺳﻠّﻮﻟﻬﺎ &#= 65251;ﻐﺰ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ &= #65235;ﮑﺮ ﺭﺍ ﺗﺮﺷّﺤﻰ ﺍ&#= 65199; ﺳﻠّﻮﻟﻬﺎﻯ ﻣ= 5232;ﺰﻯ ﻣﻴﺪﺍﻧﻨﺪ.ﭼﻮ&#= 65253; ﺗﺮﺷّﺢ ﺻﻔﺮﺍ &#= 65165;ﺯ ﮐﺒﺪ.ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻣﺤﻴﻂ ﻭﻳﺎ ﺷﺮ&= #65165;ﻳﻂ ﺑﺸﺮﻯ. ﺩﺭ ﻫﺮ ﺣ= ;ﺎﻝ ﺟﺰ ﻗﻬﻘﺮﺍ ﻧﻤ&= #65268;ﻴﺎﺑﻨﺪ.ﻣﺎﻧ= 5256;ﺪ ثرﻭﺕ ﻭ ﺷﻬﺮﺕ &#= 65261; ﻏﻴﺮﻩ.ﻭﻟﻰ ﻣﺤ&= #65268;ﻂ ﺳﻠﻮﻙ ﺩﺭ ﻋﺰﻟ&= #65174; ﺳﻠﻮﮐﻰ ﺳﺮﺍﺳ&#= 65198; ﺗﺰﮐﻴﻪ ﻧﻔس ﺍ&#= 65203;ﺖ.ﻫﻤﺮﺍﻩ ﻣﺤﺮﻭﻣﻴّﺖ ﺍ= 5199; ﻫﻤﻪ ﺍﻣﮑﺎﻧﺎ&#= 65173; ﺑﺸﺮﻯ ﻭﻣﺎﺩﻯ.&= #65251;ﮕﺮ ﺍﻧﺪﮐﻰ ﻏﺬﺍ ﻭ = ﺁﺑﮑﻪ ﺳﺎﻟﻚ ﺯﻧﺪﻩ ﺑ&= #65166;ﺷﺪ.ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻴ&#= 65218; ﺍﻟﻬﻰ ﻭ ﻋﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﺭﺍ ﺩﺍﺭﻧﺪ،ﮐ= 5258; ﺗﺄثیر ﻣثبت ﻭ= ; ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ &= #65169;ﺮﺍﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺍﺭﻧﺪ.<o:p></o:p> = 5261; ﺍﻳﻨﮑﻪ ﻣﻴﮕﻮﻳﻨﺪ،ﻣA= 166;ﻫﻴّﺖ ﺫﺍﺕ ﻳﺎ ﺭﻭﺡ،&#= 65261;ﺣﺘﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻏﻴﺮﻗﺎﺑﻞ ﺗﻐﻴﻴﺮﺍﺳﺖ ﺩ&#= 65197;ﺳﺖ ﻧﻴﺴﺖ. ﺯﻳ= ;ﺮﺍ ﺁﻧﻬﺎ ﻣﻨﻈﻮﺭ&#= 65207;ﺎﻥ از ﺧﺎﻃﺮﺍﺕ ﺍ= 5255;ﺴﺎﻥ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ه اﺳﺖ. ﮐﻪ ﻇᥴ= 6;ﻫﺮﺍ ﻫﻤﻴﺸﻪ ﺑﺎﻗﻰ &= #65165;ﺳﺖ.ﺍﮔﺮ ﮐﻪ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65252;ﻴﭙﺮﺩﺍﺯﻧﺪš= 8;ﻭ ﺑﻨﺪﺭﺕ ﺍﻧﺴﺎ&#= 65253; ﻣﺘﻮﺟﻪ ﻣﻌﺎﻳ&#= 65168; ﻭ ﺧﻄﺎﻫﺎﻯ ﺧﻮ&= #65193; ﻣﻴﺸﻮﺩ ﮐﻪ ﻋﻘ&= #65166;ﻳﺪ ﺧﻮﺩﺭﺍ ﻧﺘﻴﺠ&#= 65258; ﻋﻘﺪﻩ ﻫﺎﻯ ﺧﻮ&= #65193; ﺑﺪﺍﻧﺪ.ﺁﻧﮕﺎ&#= 65257; ﺗﻐﻴﻴﺮ ﺃﻧﺪﻙ &= #65203;ﻄﺤﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﻟﻰ ﺁﻧﺎﻥ ﺍﺯ ﻣﺮﮐ&= #65200; ﻧﻔس ﻭﺭﻭﺍﻥ ﺻ&#= 65188;ﺒﺖ ﻣﻴﮑﻨﻨﺪ، ﺩﺭ= 5187;ﺎﻟﻴﮑﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗ&= #65200;ﮐﻴﻪ ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺑﺤﺪّ ﮐ&#= 65236;ﺎﻳﺖ ﮐﻪ ﺑﺮﺳﻨﺪ.ﻣﻘ&= #65166;ﻡ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻧﺴﺎﻥ،ﺭﻭﺣʌ= 64; ﺍﻟﻬﻰ ﻣﻴﮕﺮﺩ&#= 65193;.ﺑﺨﺼﻮﺹ ﻭﻗﺘﻴکه ﺒﺨﻠA= 238; ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;.ﮔﺮچه ﺒﺎﺯ ﺧﺎﻃﺮﺍﺕ &= #65251;ﻌﺎﻳﺐ ﻭﺧﻄﺎﻫﺎﻯ ﮔﺬ&#= 65207;ﺘﻪ،ﺑﻴﺎﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣ&= #65268;ﺎﻓﺘﺪ. ﻭﻟﻰ ﭼﻮﻥ ﺑﺎ ﻋ= ﻘﻞ ﺍﻟﻬﻰ ﻭﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻰ،ﮐﻪ ﻣA= 194;ﺍﻡ ﺩﺭﺫﻫﻦ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ،ﺍﻳﻦ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻧ&#= 65264; ﺭﺍ ﺗﻌﻘﻴﺐ ﻧﻤ&= #65268;ﮑﻨﻨﺪ. ﻭﺣﺘﻰ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ،ﺭﻭﺯʌ= 63; ﺻﺪ ﺑﺎﺭ ﺍﺳﺘﻐ&= #65236;ﺎﺭ ﻭ ﻃﻠﺐ ﻋﻔﻮ ﺩﺍ= ﺭﻧﺪ.ﻭﺍﻳﻦ ﺍﺯ ﺍﻣﺘﻴﺎﺯﺍ&#= 65173; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ،ﮐﻪ ﻫﺮﭼ= 5258; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﺑﻴﺸﺘﺮ ﺑﻴﺎﺩ ﺧﻄﺎﻫﺎ&#= 65263; ﺧﻮﺩ ﻣﻴﺎﻓﺘﻨ&#= 65194;.ﺑﺨﺼﻮﺹ ﻭﻗﺘﻰ ﮐﻪ ﺧﻄﺎ&= #65263; ﺳﺎﻟﮑﺎﻥ ﻭﺣﺘ&#= 65264; ﻣﺮﺩﻡ ﻋﺎﺩﻯ ﺭ&= #65165; ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑ&#= 65256;ﻨﺪ، ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﻧ&= #65268;ﺰ ﻗﺒﻞ ﺍﺯ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ ﺩﺍﺩه اﻧﺪ.<o:p></o:p> = 5261; ﺑﺎﻟﺄﺧﺮﻩ ﻫﺮﭼﻪ ﺍﻧﺴﺎﻥ &= #65193;ﻧﻴﺎ ﺩﻭﺳﺖ ﺑﺎﺷﺪ،= 5219;ﺒﻴﻌﺘﺎ ﻓﺮﺻﺖ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﻭ ﻳﺎ ﺗﺮﻙ ﻋﺎﺩ= ﺍﺕ ﻭ ﻋﻘﺪه ﻫﺎﻯ ﺧ&= #65262;ﺩ ﺭﺍ ﻧﺨﻮﺍﻫﺪ ﺩ&= #65165;ﺷﺖ.ﮐﻪ ﺳﺮﻋﺖ ﻗﻬﻘﺮﺍ&#= 65263; ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍ&#= 65253; ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺑﻴﺸﺘﺮ ﻫﻢ ﻣﻴ&= #65208;ﻮﺩ ﮐﻪ ﺗﻐﻴﻴﺮﻯ ﻣ&= #65256;ﻔﻰ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﮐﺎ= ﺭﻣﺎﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ، ﺑﺮ= 5187;ﺴﺐ ﺷﺪﺕ ﮐﻤّﻰ ﻭ ﮐ&= #65268;ﻔﻰ ﮔﻨﺎﻫﺎﻥ ﻭ ﺳﺘ&= #65252;ﮕﺮﻯ ﻫﺎ ﻭ ﺧﻄﺎﻫﺎﻯ = ﺧﻮﺩ،ﺑﻤﺴﺨﻬA= 166;ﻯ ﻋﻤﻴﻘﺘﺮ ﻣﻴﺮ&#= 65261;ﻧﺪ.ﻭﺑﻘﻮﻝ ﻗﺮﺁﻥ، ﻣﺴﺦ ﻣ&#= 65268;ﻤﻮﻥ ﻭﺧﻮﻙ ﺑﻬﺘﺮﻳ&#= 65254; ﺷﺎﻧس ﺁﻧﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ.ﻭ ﺍﻟّﺎ ﻣ&= #65166;ﺭ ﻭﻣﻮﺭ،ﻭ ﺣﺘﻰ &#= 65193;ﻭﭼﺎﺭ ﻓﺴﺨﻬﺎﻯ ﮔﻴﺎ&#= 65259;ﻰ ﻭ ﺭﺳﺨﻬﺎﻯ ﺟﻤ&= #65166;ﺩﻯ ﻭﻭﺳﺨﻬﺎﻯ ﺗﺤ&#= 65174; ﺟﻤﺎﺩﻯ ﻧﻴﺰ ﻣ&= #65268;ﺸﻮﻧﺪ.که ﺪﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ ﺭﺍﻩ<= /span> </spa= n>ﮔﺬﺷﺘﻪ ﺭﺍ A= 193;ﺭ ﺁﻳﻨﺪهﻫﺎ ﺗﮑ= 5198;ﺍﺭ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺑ&= #65166;ﻳﺪ ﺑﺘﺮﺗﻴﺐ ﺗﮑﺎ&#= 65251;ﻞ ﺍﺯ ﺍﻧﻮﺍﻉ ﺧﻮ&= #65193;،ﻋﺎﻗﺒﺖ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس،ﺗﺎ ﺣﺼﻮA= 245; ﺷﻬﻮﺩ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺑﺸﺮﻯ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍ ﺑﻴ&#= 65166;ﺑﺪ.ﻳﻌﻨﻰ ﭘﺎﮐﻰ ﻭ ﺍﻳﻦ ﻫ= ﻤﺎﻧﻰ ﺩﺭ ﻣﻘﺎﻡ ﺍﻟﻬ&= #65264; ﺭبّ اﻟﻨﻮﻉ ﺧA= 262;ﺩ ﺑﻴﺎﺑﻨﺪ.ﭼﻪ ﺭ&= #65203;ﺪ ﮐﻪ ﺑﻴﺸﺘﺮ ﻧﻴ&= #65200; ﻗﺎﺑﻞ ﻣﻘﺪّس = 5175;ﺮ ﺷﺪن هستند ﻭﻗ= ;ﺘﻰ ﮐﻪ ﺑﻌﺮﺵ ﺭﺣﻤ&= #65166;ﻥ ﻣﻴﺮﺳﻨﺪ ﻭ ﻳﺎ = ﺩﺭﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻄ&= #65198;ﻳﻘﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ&#= 1548;ﻫﺮﮐس ﮐﻪ ﺁﺧﺮﻳن ﻤﺮ&#= 65165;ﺗﺐ ﺗﮑﺎﻣﻞ ﻃﺮﻳﻘ&#= 65174; ﻣﻬﺪﻯ ﺑﺎﺷﺪ ﺑ&= #65256;ﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﻣ= 5268;ﺮﺳﺪ. ﭘس ﺘﻐﻴﻴﺮ ﻫﻤ&#= 65268;ﺸﻪ ﻫﺴﺖ ﻭ ﺗﻔﺎﻭﺕ = ﺩﺭ ﻋﻤﻖ ﺗﺰکیه اʌ= 03;ﺖ. ﻭﻳﺎ ﻓﺰﻭﻧﻰ ﻋ&= #65240;ﺪﻩ ﻫﺎﻯ ﺟﺪﻳﺪ ﻧﺒ&= #65166;ﺷﺪ.ﻭ ﺍﻳﻦ ﻗﺎﺑﻞ ﻗﺒ&= #65262;ﻝ ﻧﻴﺴﺖ ﮐﻪ ﺟﻨﺎ&= #65267;ﮑﺎﺭ ﺳﺨﺖ ﻭﻳﺎ ﺩﻳﻮ&= #65165;ﻧﻪ، ﻫﻤﭽﻨﺎﻥ</sp= an> &#= 65195;ﺍﺕ ﺍﻭ ﺑﺪﻭﻥ ﺗﻐﻴ&= #65268;ﺮ ﺑﺎﺷﺪ ﮐﻪ ﺍﮔﺮ = ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺑﺎﺷﺪ،= 5169;ﺎﺯ ﻣﺎﻧﻨﺪ ﺍﻣﺮﻭ&#= 65199; ﺩﺭﻧﻮع ﺒﺸﺮﻯ &#= 65191;ﻮﺩﺑﺎﺷﺪ.ﻭﻟ= 40; ﺁﻧﺎﻥ ﻋﻘﻴﺪﻩ &= #65175;ﻮﻟﺪ ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ &= #65255;ﺪﺍﺭﻧﺪ. ﭘس چه ﺴﻮد بحث= ; ﺩﺭﺑﺎﺭﻩ ثباﺕ ﺩﺍﺋﻢ ﺫA= 165;ﺕ ﺑﺎﺷﺪ. ﻭﻳﺎ ﺗﻐ= ﻴﻴﺮﻯ ﺩﺭ ﺣﺪّ ﺯﻧﺪﮔ&#= 65264; ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ.&= #64400;ﻪ ﭘس ﺍﺯ ﻣﺮﮒ، ﻫ&#= 65252;ﻪ ﭼﻴﺰ ﺍﺯ ﺗﻦ ﻭ ﺫ= ;ﻫﻦ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺑﺰﻳﺮ ﺧﺎﻙ ﻣﻌ&= #65194;ﻭﻡ ﮔﺮﺩﺩ.ﮔﺮﭼﻪ ﻧ&= #65224;ﺮﻳّﺎﺕ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ،ﻫﻤﻪ ﺍﺩﻳﺎﻥ ﻗﺸﺮﻯ &= #65261; ﺍﺳﻤﻰ،ﺩﺭ ﺑﺎ= 5197;ﻩ ﺭﻭﺡ ﺩﺭ ﻗﺒﺮ ﻭ= ﺻﺤﺮﺍﻯ ﻣﺤﺸﺮ،ﭘس ﺍﺯ = 4344;ﺎﻳﺎﻥ ﻋﻤﺮ ﻫﺴﺘﻰ،ﮐ= 5166;ﻣﻠﺎ ﺧﺮﺍﻓﺎﺗﻰ ﺍﺳ&#= 65174;.ﮐﻪ ﺭﻭﺡ ﻣﺮﮒ ﻧﺪﺍ&= #65197;ﺩ،ﻭ ﺑﻴﮑﺎﺭ ﻭﻋﺒث &#= 65193;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺗﻮﻟّ&#= 65194; ﻓﻮﺭﻯ ﺩﺍﺭﺩ ﮔ&= #65198;ﭼﻪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻬﺸﺖ ﺳﻮﻡ ﮐﺎ&= #65251;ﻠﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺩﺭ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﺑﺮﺍﻯ ﺧﻮﺩ ﺭﻭ&= #65185;،ﻟﺤظه اﻯ ﺑﻴﺸﺘﺮ ﻧﻴ&#= 65204;ﺖ.ﮐﻪ ﺭﻭﺡ ﻓﻬﻢ ﻭ ﺩﻳ= ﺪﻥ </spa= n>ﻧﺪﺍﺭﺩ،ﮐﻪ= ; ﺃﻣﺮﻯ ﻣﺎﺩﻯ ﺑﺸﺮی است.ﺑﻠﮑﻪ ﺩﺭ = 5175;ﻮﻟﺪ ﻓﻮﻕ ﺑﺸﺮی اﺳ= 5174;.ﺑﻔﺮض اﮔﺮ ﺑﺎ ﻫﻴﭙﻨ&#= 65262;ﺗﻴﺴﻢ ﻭﻏﻴﺮه ﭙﺮﺳﻴ= 5194;ه ﺸﻮﺩ، که ﭽﻘﺪA= 197; ﺩﺭﻋﻮﺍﻟم اﻟA= 260;ی ﺒﻮﺩه اﻧﺪ. ﻳﻌ&#= 65256;ﻰ ﮐﻪ ﭼﻪ ﻭﻗﺖ ﻣﺮ= ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺩ= ﺍﺷته است. ﺧﻮﺍﻫﻨﺪ = 4404;ﻔﺖ ﻓﺎﺻله اﻯ ﻧﻤA= 264; ﺑﻴﻨﻴﻢ. ﻭ ﻳﺎ ﺑ= ;ﻘﻮﻝ ﻗﺮﺁﻥ ﻳﻚ ﺭﻭﺯ = ﻳﺎ ﺃﻧﺪکی اﺎﺯ ﻳA= 242; ﺭﻭﺯ.ﻣﺎﻧﻨﺪ ﮐ&= #65204;ﻰ ﮐﻪ ﺳﺎﻋﺘﻰ ﺑﺨ&= #65262;ﺍﺏ </spa= n>ﺭﻓﺘﻪ ﺑﺎﺷʋ= 94; ﻭ ﻓﺎﺻﻠﻪ ﺯﻣﺎﻧ&#= 65264; ﺗﺎ ﻗﺒﻞ ﺍﺯ ﺧﻮ= ﺍﺏ ﺭﺍ ﺩﺭﻙ ﻧﮑﻨﺪ.= ﺗﻔﺴﻴﺮﺍﺕ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻣﺎ،ﺍﺯ ﺁﻏﺎﺯ &#= 65175;ﻮﻟﺪ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺑﺎ ﺳﺮﻧﻮﺷﺘﻰ &= #65165;ﺯ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ،@= 380;ﻮﻥ ﻣﺸﺨّﺼﺎﺕ ﺗن = 575;ﺳﺖ. ﻭﺷﻬﻮﺩ ﻭﻭﻫﻢ &= #65261;ﻭﺿﻊ ﺭﻭﺍﻧﻰ ﺍﻭ،ﻧ= 5176;ﻴجه ﺁﺧﺮﻳﻦ ﺗﮑﺎﻣ&#= 65248;ﺎت ﺘﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65165;ﻭ ﺑﻮﺩﻩ ﺍﺳﺖ،ﮐ= 5258; ﺍﻳﻨﻚ ﺑﻬﺘﺮ ﻳ&= #65166; ﺑﺪﺗﺮ ﺩﺭ ﻧﻮﻉ<= /span> </spa= n>ﺑﺸﺮی ﺒﺠﻬᥴ= 6;ﻥ ﺁﻣﺪﻩ ﻭ ﺍﻣﺮﻭ&= #65199; ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ = ﻫﺮﮐس ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ &= #65193;ﺭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩ.ﺟﻪ ﺑﻬﺸت &= #65252;ﻮﻋﻮﺩ ﺍﻟﻬﻰ ﭘﻴﺸﻴﻦ &= #65165;ﻭ ﺑﻮﺩﻩ، ﻫﺮﭼﻪ &#= 65169;ﻴﺸﺘﺮ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩﺭﺍ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﻭ ﻳﺎ ﮐ&#= 65252;ﻰ ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﺧ&= #65248;ﺎﻗﻰ ﺩﺭ ﺟﺎﻣﻌﻪ،ﻭ= 606;ه ﺪﺭﺯﻧﺪﮔﻰ ﻣﺬ&#= 65259;ﺒﻰ ﻭ ﺑﻬﺮ ﺩﻳﻨﻰ،&#= 65153;ﻧﮕﺎﻩ ﻭﻗﺖ ﻣﺮﮒ ﺗﻮﻟ&= #65194; ﻣﺠﺪﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺳﺮﻧﻮﺷﺖ ﺁﻥ ﺗ&= #65262;ﻟﺪ، ﻫﻤﺎﻥ ﻧﺘﻴﺠﻪ &= #65175;ﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﻳﺎ ﺳﻠ&= #65262;ﮐﻰ ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﺑﺮﺧﻰ ﺑﺎ = ﺳﺮﻧﻮﺷﺖ ﺑﻬﺘﺮ ﺩﺭ ﮐﺮﺍ&= #65251;ﺎﺕ ﻣﺨﺘﻠﻒ،ﻭ ﺑﺮ= 582;ی کمی ﺑﺪﺗﺮ ﻣﺎA= 255;ﻨﺪ ﻧﺎﺑﻴﻨﺎﺋﻰ ﻭ &= #65235;ﻠﺞ ﺑﻮﺩﻥ. ﭘس ﺳﺮﻧ&= #65262;ﺷﺖ ﻣﺎ ﺑﺪﺳﺖ ﺧﻮﺩ = ﻣﺎ ﺍﺳﺖ.ﻭ ﺳﺎﻟﻚ ﻣ= ﻮﻓﻖ ﺑﺎ ﻫﻤّﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺧﻮﺩ،ﺳﺮﻧﻮﺷA= 174; ﻧﻴﮑﻮﻯ ﺭﺟﻌﺖ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻫ&#= 65250; ﻣﻴﮑﻨﺪ.ﻭ ﺧﺪﺍ&= #65261;ﻧﺪ ﺳﺘﻢ ﺑﮑﺴﻰ ﻧﻤ&= #65264; ﮐﻨﺪ.ﮐﻪ ﺑﻬﺸﺘ&= #65260;ﺎﻯ ﺗﻮﻟﺪﺍﺕ ﺑﻬﺘ&#= 65198;،ﻭ ﻳﺎ ﺟﻬﻨّﻢ ﻗﻬ&#= 65240;ﺮﺍﺋﻰ ﻧﺴﺦ ﻭﻣﺴﺦ ﺩﺭ = ﻫﻤﻴﻦ ﺟﻬﻨّﻢ ﻳﺎ ﺟﻬ&#= 65166;ﻧﻮﻡ ﻳﻮﻧﺎﻧﻰ ﻭﺟﻬ&#= 65166;ﻥ ﻓﺎﺭﺳﻰ ﻭ ﮔﻮﻫ&= #65166;ﻧﻮﻡ ﻋﺒﺮﻯ،ﻭ ﻳﺎ ﻫ&#= 65268;ﻞ ﻓﺮﻧﮕﻰ ﻭﻫﻤﺎ&#= 65253; ﭼﺎﻩ ﻭﻳﻞ ﻭﻭﺍ&= #65261;ﻳﻠﺎ ﻭﭘﺮ ﻣﺼﻴﺒﺖ،= 5235;ﻮﺭﺍ ﺗﻮﻟﺪ ﻣﺠﺪﺩ ﺩ&= #65165;ﺭﺩ. ﭘس ﻧﻤﻴﺘﻮﺍﻧ= 5194; ﺷﺨﺺ ﺩﺭ ﭘﻴﺮﻯ&= #1548;ﻭ ﮔﻢ ﮔﺸﺘﮕﻰ ﺫﻫ&= #65256;ﻰ ﻭﺭﻭﺍﻧﻰ،ﻭ ﻓ= 5240;ﺪﺍﻥ ﺣﺎﻓﻈﻪ ﻭ ﺗﻐﻴ&= #65268;ﺮ ﻣﺰﺍﺝ ﺷﺨﺺ،ﺍ= 5199; ﻟﺤﺎﻅ ﻣﺎﺩﻯ ﻭ&= #65251;ﻌﻨﻮﻯ ﻭ ﻧﻔﺴﺎﻧﻰ، ﺍ&#= 65199; ﻫﻮﻳّﺖ ﺫﺍﺕ ﻳ&#= 65166; ﻧﻔس ﺍﻧﺴﺎن ﻮ &#= 65261; ﺑﺄﻫﻤﻴّﺖ ﺁﻥ &#= 65193;ﺭ ﺍﻧﺴﺎﻥ ﻋﺎﺩی &#= 65262;ﺍﺯ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65211;ﺤﺒﺖ ﮐﻨﻴﻢ. ﺑﺎ ﺍﻳﻨ= ﮑﻪ ﺩﺭ ﻳﻚ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺍﺳﺖ،ﻭ ﺩﺭ ﺳﻄ&#= 65186; ﻧﻮﻉ ﺑﺸﺮﻯ ﻳﺎ = ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ. ﺍﻣ= ﺎ ﺭﻭﺡ ﺍﻟﻬﻰ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑُﻌﺪ ﭼ&#= 65260;ﺎﺭﻡ </spa= n>ﺑﻮﺩ. ﮐﻪ ﺑﺎ= 5199; ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ،ﮐﻪ ﻧﺘﻴ= 5184;ﻪ ﺍﺳﺘﻀﻌﺎﻑ ﻭ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 65169;ﺮﻭﺣﻰ ﺗﺒﺪﻳﻞ ﺷﺪﻩ.ﮔ&= #65198;ﭼﻪ ﻫﻨﻮﺯ ﻣﻌﺎﻳﺐ &= #65193;ﻳﮕﺮﻯ ﺩﺭ ﺍﻳﻦﺭﻭﺡ ﺍ&= #65247;ﻬﻰ ﺍﺯ ﻗﺒﻞ ﻣﺎﻧﺪ&= #65257; ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﺳ= ﺎﻟﮑﺎﻥ ﺩﺭ ﻧﺠﺎﺕ ﺑﺎ ﮐ= ﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭﺻﺪ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﺻﻮﺭﺕ ﻣﻴ&#= 64405;ﻴﺮﺩ.ﻭ ﻋﻘﻞ ﻭ ﺻﺒﺮ ﻭ ﻋ= ;ﺸﻖ ﻭ ﻋﻮﺍﻣﻞ ﻋﻘﻠ&= #65264; ﺁﺯﻣﺎﻳﺸﺎﺕ ﻭ &= #65165;ﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264;،ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻫ&= #65236;ﺖ ﻣﺮﺣﻠﻪ،ﭼﻨﺎA= 253; ﻧﻴﺴﺖ ﮐﻪ ﻫﻤﻪ = ﺑﻨﺠﺎﺕ ﺑﺎ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﺑﺮﺳﻨﺪ. ﻭﻟﻰ ﺩ= ﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65208;ﺮﻯ ﺑﻌﺪﻯ، ﺗﺎ ﭼﻘ&#= 65194;ﺭ ﻗﺒﻠﺎ ﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﺷﻬﻮﺩﻯ ﻭ ﺳﻠﻮ&= #64400;ﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﺩﺭﺟﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ که ﻤﻴﺘﻮﺍﻧﻨA= 194; ﺑﻨﻮﺭﻗﺎﺋﻢ ﺑ&#= 65198;ﺳﻨﺪ.ﮐﻪ ﻋﻘﻞ ﺑﻴﺸﺘﺮﻯ &= #65261; ﻗﺪﺭﺕ ﻭ ﻇﺮﻓﻴ&= #1617;ﺖ ﻭﮐﺮﺍﻣﺎﺕ ﺷﻬ&#= 65262;ﺩ،ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭند.ﻭﻧﻴﺰ = 5193;ﺭ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﺑﺮﺗﺮ ﺍﺯ = ﻋﻘﻞ ﺑﺸﺮﻯ،ﻋﻤﻴﻖ = 5175;ﺮﺗﺰﮐﻴﻪ ﻧﻔس ﻭﺗﻐﻴﻴﺮ &#= 65251;ﺎﻫﻴّت ﺨﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﻭ ﺗﺎ ﺃﺑﺪ ﺍﻳﻦ ﺗ= ﺰﮐﻴﻪ ﻫﺎﻯ ﻋﻤﻴﻖ ﺗﺮ = ﺩﺭﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺩ&= #65165;ﻣﻪ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺗ&= #65256;ﻬﺎ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺃﻫﻮﺭﻣﺰﺩﺍ ﺍ&#= 65203;ﺖ، ﮐﻪ ﻣﺰﺩﺍ ﭘﺎﻙ = ﻭﺩﺍﻧﺎ ﻣﻴﺒﺎﺷﺪ.ﭘس ﻧ&#= 65268;ﺎﺯﻯ ﻫﻢ= ﺑﺘﻮﻟ= ;ﺪﺍﺕ ﺩﺭ ﺟﻬﺎﻥ ﻧﺪﺍ&= #65197;ﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻤﺎ&#= 65249; ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺁ&= #65267;ﻨﺪﻩ،ﺑﺘﺮﺗʌ= 68;ﺐ ﺗﻮﻟﺪ ﺩﺭ ﺟﻬﺎ&= #65253; ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﻣﺎﻧﻨﺪ ﺗﻮﻟّ= 5194; ﺯﺭﺩﺷﺖ،ﭼﻮﻥ = 576;نوﺭ ﻣﺮﺗﻀﻮﻯ ﺭﺳﻴ&#= 65194;.ﻭ ﻳﺎ ﻣﺴﻴﺢ ﮐﻪ ﮐ= ﺸﻒ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ &= #65197;ﺍ ﮐﺮﺩ.ﻭﺧﻮﺩ ﺻﺎ&= #65187;ﺐ ﺗﺠﺴّﻢ ﻣﻘﺎﻡ &#= 65251;ﺮﺗﻀﻮﻯ ﮔﺮﺩﻳﺪ.ﮐﻪ ﭘﻴ&= #65166;ﻣﺒﺮ ﻫﻤﻴﺸﻪ ﺑﻴﻦ ﻣ&= #65204;ﻴﺢ ﻭﻋﻠﻰّ ﺷﺒﺎﻫ= 5174; ﻣﻰﺩﻳﺪ. ﻭ ﭘﻴﺎ= ﻣﺒﺮ ﻳﻚ= ﺑﺎﺭ ᤨ= 4;ﻔﺖ،ﮐﻪ ﻋﻠﻰّ ﺩﺭﺳﺖ ﻣ&#= 65166;ﻧﻨﺪ ﻣﺴﻴﺢ ﺭﺍﻩ ﻣﻴ&= #65198;ﻭﺩ.ﮔﺮﭼﻪ ﻣﺤﻤﺪ ﺭﺍﻩ ﺭﻓ&= #65176;ﻦ ﻣﺴﻴﺢ ﺭﺍ ﻧﺪﻳ&= #65194;ﻩ ﺑﻮﺩﻩ.ﻭﻟﻰ ﻣﻴ&= #65192;ﻮﺍﻫﺪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺭ&= #65261;ﺡ ﻣﺴﻴﺢ ﺑﺼﻠﻴﺐ &= #64400;ﺸﻴﺪﻩ ﺷﺪﻩ،ﻭ ﻋﻠﻰّ = 5197;ﺍ ﺑﮕﻮﻳﺪ.ﻭ ﻣﺤﻤ&= #65194; ﻧﻴﺰ ﺑﻨﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65203;ﻴﺪ،ﻭﺧﻮﺩ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﻣﻘ&= #65166;ﻡ ﻣﺼﻄﻔﻮﻯ ﺩﺭ ﺟ&= #65260;ﺎﻥ ﺷﺪ.ﺯﻳﺮﺍ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﺁﻥ ﻣﻘﺎﻡ</s= pan> &#= 65165;ﻟﻬﻰ ﺭﺍ ﻳﺎﻓﺘﻪ ﺍﺳ&= #65174;.ﻭ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﺠﺎﻯ ﻧﻮﺭ ﻗﺎﺋﻢ،ﺑ= 5228;ﻨﻮﺍﻥ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ،ﺑﻨﻮʋ= 97; ﺭﺣﻤﺎﻥ ﺧﻮﺍﻫ&#= 65194; ﺭﺳﻴﺪ.ﻭ ﺧﻮﺩ ﺗ= ﺠﺴّﻢ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻗ&= #65166;ﺋﻢ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﮔﺮﭼﻪ ﻫﻨ= ﻮﺯ ﺍﻟﮕﻮﻯ ﻗﺎﺋﻢ &= #65169;ﺮﺍﻯ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263;،ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65259;ﺴﺖ.ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ ﮐﻪ ﺧﻮ&= #65193; ﺻﺎﺣﺐ ﻣﻘﺎﻡ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺩﺭ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﻣﺘﻮﻟﺪ &= #65207;ﺪﻩ،ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﺘﻮﻟﺪ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﮔﻮﺋﻰ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﻗﺎﺋﻢ ﺩﺭ ﺭﺟﻌ&= #1578; ﻤﻬﺪﻭﻯ ﺗﻮﻟﺪ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253; ﻳﺎﻓته اﺳﺖ.<o:p></o:p><= /span> = 5235;ﺮﺍﻣﻮﺵ ﻧﮑﻨﻴﻢ ﮐﻪ ﺣﺎ&= #65235;ﻈﻪ ﺧﻮﺩﺁﮔﺎﻩ،ﺍA= 199; ﺍﻣﻮﺭ ﺧﺎﺭﺟﻰ &= #65261;ﻣﺎﺩﻯ ﺍﺳﺖ.ﻭ ﺷﻨﺎﺧﺖ = ﺍﻓﺮﺍﺩ ﻭ ﺍﺷﻴاء ﺑﺨﺎ= 5219;ﺮ ﺩﺍﺷﺘﻦ ﺳﺎﺑق= 607; اﻯ ﺍﺯ ﺁﻥ ﺷﺨﺺ = ﻳﺎ ﺷﻴﺌﻰ ﺩﺭ ﺫﻫﻦ&= #1548;ﻭﻳﺎ ﺩﺭﻧﺎﺧﻮﺩﺁﮔ= 5166;ﻩ،ﮐﻪ ﺗﺄﺧﻴﺮﻯ ﺩﺭ ﺷ&= #65256;ﺎﺧﺖ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ&= #65247;ﻰ ﻣﻌﺮﻓﺖ ﻭ ﺷﻨﺎ&= #65191;ﺖ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ = ﺷﻬﻮﺩﻯ،ﻣﺎﻧA= 256;ﺪ ﺷﻨﺎﺧﺖ ﺍﻣﻮﺭ&#= 65263; ﮐﻪ ﺩﺭ ﺭؤﻳﺎ ﻫ&= #65166; ﺭؤﻳﺖ ﺑﭽﺸﻢ ﺩ&#= 65245; ﺩﺍﺭﻳﻢ،ﺑﺎﺯ = 5255;ﺴﺨﻬﺎﻯ ﺩﺭ ﺣﺎﻓﻈﻪ ﺩﺍ&= #65197;ﺩ. ﮔﻮﺋﻰ ﺭﺳﻴﺪﻩ &= #65165;ﺯ ﺧﺎﺭﺝ ﺭﻭﺍﻥ ﺍ&= #65203;ﺖ،ﻭﻟﻰ ﺍﻟﺒﺘﻪ ﺍﺯ ﺩﺭ&= #65261;ﻥ ﺃﻧﺪﺭﻭﻥ ﺭﻭﺍ&#= 65253;، ﻭنه ﺒﻴﺮﻭﻥ ﺗ= 5254; ﺑﺮﺍﻯ ﺭﻭﺍﻥ.ﻭ&= #65187;ﺘﻰ ﺷناﺧﺖ ﺟﺪﻳﺪ = 5261; ﺍﻣﺮﻭﺯ ﻣﺎ ﺍﺯ = ﮐﺴﻰ ﻳﺎ ﭼﻴﺰﻯ،ﺟﺎ= 5263; ﺷﻨﺎﺧﺖ ﻗﺪﻳﻢ &= #65175;ﺮ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﮔﻮﺋﻰ ﻓﺮﺍﻣﻮﺵ ﻣﻴﺸ&#= 65262;ﺩ.ﻣﺎﻧﻨﺪ ﻃﻔﻠﻴﮑﻪ ﺑﺰﺭ&#= 64402; ﺷﺪﻩ،ﻭ ﻳﺎ ﭘس اﺯ ﺳﺎﻟﻴﺎﻧﻰ &#= 65165;ﻭﺭﺍ ﺑﺒﻴﻨﻴﻢ.که اA= 199; ﻧﻮ ﺗﺼﻮﺭﮐﻠّ= 5264; ﺟﺪﻳﺪ ﺍﻭﺭﺍ ﺩ&= #65197;ﺫﻫن ﺨﻮﺩ ﻣﻴﺴﺎﺯﻳ&#= 65250;.ﻭ ﺍﻟﮕﻮ ﻭ ﺗﺼﻮﺭ = ﺫﻫﻨﻰ ﻗﺒﻠﻰ ﻓﺮﺍﻣﻮ&#= 65205; ﻣﻴﺸﻮﺩ.ﮔﺮﭼﻪ &= #65215;ﻌﻴﻒ ﻭ ﻗﺎﺑﻞ ﺑﻴﺎﺩ = ﺁﻭﺭﺩﻥ ﻫﺴﺖ. ﮔﻮﺋﻰ ﺩﺭ= ﻭﻗﺖ ﻣﺮﮒ ﺁﺧﺮﻳﻦ ﺁ&= #1579;اﺭ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻭ ﻳﺎ ﺭﻭﺡ ﺍ= ;ﻟﻬی ﺸﺪﻩ، ﺑﺘﻮﻟﺪ &#= 65169;ﻌﺪﻯ ﻣﻴﺮﻭﺩ،ﻭﻧﻪ = 5191;ﻮﺩ ﺧﺎﻃﺮﺍﺕ.ﻭﺩﺭ &= #65259;ﻴﭙﻨﻮﺗﻴﺰﻡ ﺑﻴﺎﺩ ﺁﻭﺭﺩﻥ &= #65175;ﻮﻟﺪ ﭘﻴﺸﻴﻦ ﺑﺴﻴﺎ&#= 65197; ﺳﺨﺖ ﻭﺿﻌﻴﻒ ا&#= 1587;ت. ﮔﺮﭼﻪ ﺑﺎﺯ ﺑﺮ&= #65191;ﻰ ﺍﻃﻔﺎﻝ ﺧﺎﻃﺮ&#= 65257; ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺧ&= #65262;ﺩﺭﺍ ﺑﻴﺎﺩ ﻣﻴﺂﻭﺭ&#= 65255;ﺪ. ﺑﻄﻮﺭﻳﮑﻪ ﻭﺍ&#= 65247;ﺪﻳﻦ ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻨﮑﺮ ﺑﻮﺩﻩ.ﻭ ﺑﺪﻧﺒ&= #65166;ﻝ ﻭﺍﻟﺪﻳﻦ ﻗﺒﻠ&#= 65264; ﻣﻴﮕﺮﺩﻧﺪ ﻭﺣ&#= 65176;ﻰ ﺟﺎ ﻭﻣﮑﺎﻥ ﺗﻮ&= #65247;ﺪ ﭘﻴﺸﻴﻦ &#= 65191;ﻮﺩﺭﺍ ﻣﻴﺠﻮﻳﺪ،ﮐﻪ = 5193;ﺭ ﺑﺮﺧﻰ ﻣﻮﺍﺭﺩ&#= 1548;ﺍﮔﺮ ﻃﻔﻞ ﻓﺮﺻﺖ ﺗﺤ&= #65240;ﻴﻖ ﺑﻴﺎﺑﺪ، ﻣﮑﺎ= 5253; ﻭﺍﻟﺪﻳﻦ ﻗﺒﻠ&#= 65264; ﺧﻮﺩﺭﺍ ﭘﻴﺪﺍ &= #65251;ﻴﮑﻨﺪ.ﮐﻪ ﺁﻧﻬﺎ ﻃﻔﻞ ﺭﺍ = ﻧﻤﻰ ﺷﻨﺎﺳﺪ، ﻭﻟﻰ &#= 65169;ﺎ ﺫﮐﺮ ﻋﻠﺎﺋﻤﻰ &= #65219;ﻔﻞ ﺭﺍ ﺑﺎﻭﺭ ﻣﻴﮑ&= #65256;ﻨﺪ،ﮐﻪ ﻓﺮﺯﻧﺪ ﺁﻧﻬﺎ &= #65193;ﺭ ﺗﻮﻟﺪ ﺟﺪﻳﺪﻯ &= #65165;ﺳﺖ. ﺑﻄﻮﺭ ﮐﻠّﻰ ﺣ&#= 65166;ﻓﻈﻪ ﺭﺍ ﺑﺎﻳﺪ ﺧﻴﺎ&= #65255;ﺖ ﮐﺎﺭ ﺩﺍﻧﺴﺖ،= 4400;ﻪ ﻓﺮﺍﻣﻮﺷﻰ ﺯﻳ&#= 65166;ﺩ ﺩﺍﺭﺩ ﻭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻧﻴﺰ ﺗﻨﻬﺎ ﺩﺭ = ﺧﻮﺍﺏ ﻭﺭؤﻳﺎﻫﺎ، ﻗA= 220;ﻌﺎﺗﻰ ﺍﺯ ﮔﺬﺷﺘﻪ ﺭﺍ = ﺑﻨﻈﺮ ﺻﺎﺣﺐ ﺣﺎﻓﻈﻪ &= #65191;ﻮﺩ ﺑﺎﺯﻣﻴﮕﺮﺩﺍ= 5255;ﺪ.ﮔﺮﭼﻪ ﺑﺎﺯ ﺭؤﻳﺎ ﻫﺎ &= #65169;ﺼﻮﺭﺕ ﮐﺎﺑﻮس ﻫﺎ،ﺣA= 176;ﻰ ﺁﻳﻨﺪﻩ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺧﻮﺩﺭﺍ ﻣﻴﺒﻴ&#= 65256;ﺪ. ﮐﻪ ﺷﺄﻥ ﻣﻘﺎﻡ = ﻓﻌﻠﻰ ﺭﻭﺡ ﻧﻴﺰ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺁﻳﻨﺪﻩ &= #65259;ﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﺑ&= #65198;ﺣﺴﺐ ﻋﻘﻞ ﻓﻌﻠﻰ ﺑﺸ&= #65198;ﻯ ﻣﻰ ﺑﻴﻨﺪ. ﺟﺎﻟ= ﺐ ﺍﺳﺖ، ﮐﻪ ﻧﻘﺪ &= #65227;ﻠﻴﻪ ﻫﻴﻮﻡ،ﺩﺭ ﻓﻠ= 5204;ﻔﻪ ﻟﺎﻣﺮﮐﺰﻯ ﻧﻔ&#= 1587; ،ﺑﺮ ﻧﻈﺮﻳﻪ ﻣ&#= 65198;ﮐﺰﻯﻧﻴﺰ ﻭﺍﺭﺩ ﺍﺳﺖ ﮐﻪ = ﻋﻴﺐ ﻧﻈﺮ ﻫﻴﻮﻡ ﺩﻳ&= #65194; ﮐﻠّﻰ ﻧﻔس ﺍﺳ= 5174; ﻧﻪ ﺟﺰﺋﻴّﺎﺕ= 548; ﮐﻪ ﻓﻠﺴﻔﻪ ﻣﺮ&= #64400;ﺰﻯ ﻣﻴﮕﻮﻳﺪ. ﻭﻟﻰ = ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ، ﺿﻤﻦ &#= 65261;ﺣﺪﺕ ﺧﻮﺩ ﺍﮔﺮ ﺭﻭ ﺑ= ﺴﻮﻯ ﺗﮑﺎﻣﻞ ﻭﺧﺪﺍ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ ﭼﻨﻴﻦ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﭼﻮﻥ ﻧﻈﺮ ﺑﺰﻧ&= #65194;ﮔﻰ ﺑﺸﺮﻯ ﻭﻣﺎﺩﻯ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ،ﮔﻮﺋﻰ = 5255;ﻔس ﻭﺣﺪﺗﻰ ﻧﺪﺍﺭ&#= 65193;،ﻭﻟﺎ ﻣﺮﮐﺰﻯ ﺍﺳﺖ.ﺯ&= #65267;ﺮﺍ ﺟﺰﺋﻴّﺎﺕ ﺧﺎ= 5219;ﺮﻩ ﻫﺎ ﻗﺎﺑﻞ ﺗﻔﮑ&= #65268;ﻚ ﺍﺯ ﮐﻞ ﻧﻔس هستند. ﺍﻟﺒﺘ᥽= 8; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﻤﻴ&#= 65208;ﻪ ﻧﻈﺮ ﺑﺪﻧﻴﺎ ﻭ = ﭘﺎﺋﻴﻦ ﺩﺍﺭﻧﺪ.ﻭ ﺑﺎ ﺟ= ﺰﺋﻴّﺎﺕ ﺭﻭﺍﻥ ﻭﺣﺎﻓﻈ&#= 65258; ﺧﻮﺩ ﺳﺮﻭﮐﺎﺭ &= #65193;ﺍﺭﻧﺪ.ﻭﻟﻰ ﺳﺎﻟﻚ ﺳﻌﻰ ﻣﻴ&= #64401;ﻨﺪ،ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﺗﻤ&= #65198;ﮐﺰ ﻭ ﺗﻮﺳّﻞ ﻋﺒﺎ&#= 65193;ﻯ ﺑﺎﺷﺪ،ﺁﻧﮕﺎA= 257; ﻭﺩﺭ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩ ﺫﻫﻦ ﻭﺭﻭﺍﻥ،= 5193;ﺭ ﻣﻌﺒﻮﺩ ﺍﻟﻬی &#= 65252;ﻴﺒﺎﺷﺪ. که هیوﻡ ﺍﻳﻦ ʋ= 75;ﺎﺭﻳخ ﺮﺍ ﻧﺪﺍﺷﺖ.که اﺯ ﮐﺪﺍم اﻧﻄA= 170;ﺎﻉ،ﻭﺍﺯ ﮐﺪﺍﻡ ﺭﺳﻴﺪه اﺣﺴﺎس ﺨﺎﺭﺟA= 264;،ﺍﻳﻦ ﮐﻞّ ﻧﻔس ﺭﺍ ﻳ&#= 65166;ﻓﺘﻪ،ﻭﻟﻰ ﻣﺨﺎﻟﻒ ﺍﻭ ﻧﻴ&= #65200; ﭘﺎﺳﺦ ﻧﺪﺍﺭﻧ&#= 65194;،ﮐﻪ ﮐﺪﺍﻡ ﺍﻧﻄﺒﺎ&#= 65225; ﻳﺎ ﺍﺣﺴﺎس ﺑﻮ&#= 65193;ﻩ ﺍﺳﺖ. ﮐﻪ ﺍﻳﻦ ﺗ= ;ﻮﺩﻩ ﻭﻣﺤﻮﺭ ﻣﺮﮐﺰ&#= 65263; ﺭﻭﺍﻧﻰ ﺍﺳﺖ،= 5261; ﺭﻭﺍﻥ ﻣﻨﻈﻮﺭ&#= 65207;ﺎﻥ ﺫﻫﻦ ﺍﺳﺖ.ﻭ ﺑﺎ= ﻟﺄﺧﺮﻩ ﺑﻨﺎﺧﻮﺩﺁﮔﺎ= 5257; ﻧﻴﺰ ﺗﺴﻠﻴﻢ ﺷ&= #65194;ه ﺎﻧﺪ. ﺯﻳﺮﺍ ﻣﺎ= ﺟﺮﺍﻯ ﺭﻭﺍﻥ،ﻭﺣﺘﻰ = 5195;ﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺗ&= #65252;ﺎﻡ ﺣﺮﮐﺎﺕ ﺩﺭﻭﻧ&#= 65264; ﺗﻦ ﺍﻧﺴﺎﻥ،ﺳ= 5198;ﺍﺳﺮ ﺩﺭ ﺩﺳﺖ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﻭﻣﺎ ﺳﺮ ﺍﺯﻣﮑ&= #65166;ﻧﻴﺰﻡ ﺍﻣﻮﺭ ﺍﻟﻬﻰ،= 5261; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﺑﺎﻣﻮﺭ ﺫﺍﺗﻴّﺎت ﺮﺍA= 259;ﻰ ﻧﺪﺍﺭﻳﻢ.ﺩﻟﻴ&#= 65246; ﻋﻠﻴﻪ ﻫﻴﻮﻡ ﺍ&= #65267;ﻦ ﺑﻮﺩﻩ، ﮐﻪ ﺍﮔ&#= 65198; ﺍﻧﻄﺒﺎﻉ ﺧﺎﺭ&#= 65183;ﻰ ﺭﺳﻴﺪﻩ ﺑﻨﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ،ﭼﻪ ﺭﺳﺪ ﺑﺬﻫﻦ،ﺍ= 4404;ﺮ ﻫﻤﻪ ﻋﻤﺮ ﺗﻐﻴ&= #65268;ﺮ ﻧﮑﻨﺪ،ﮐﻪ ﻣﺮ= 4400;ﺰ ﺑﺎﺷﺪ.ﻭﻳﺎ ﺣﺘ&= #65264; ﻣﺤﻮﺭ ﻣﺮﮐﺰﻯ&#= 1548;ﺩﺭ ﻧﻈﺮﻳﻪ ﺩﻭﻡ ﺑ&= #65166;ﺷﺪ،ﺑﺎﺯ ﺑﺎﻳﺪﺍﻳﻦ ﺍث= 585; ﺍﻧﻄﺒﺎﻉ ﻭ ﻃﺒ&= #65226; ﺷﺪﻩ،ﺩﺭ ﻧﺎﺧ= 5262;ﺩﺁﮔﺎﻩ،ﺑﺎﻳ= ;ﺪ ثاﺑﺖ ﺑﻤﺎﻧﺪ = 5261;ﻟﻰ ﻗﺎﺑﻞ ﺗﻀﻌﻴﻒ &= #65203;ﻠﻮﮐﻰ ﻫﺴﺖ.ﻭﺍﺯ ﻃﺮف &= #65194;ﻳﮕﺮ ﺍﮔﺮ ﺭﻭﺍﻥ ﻟﺎ&= #65251;ﺮﮐﺰﻯ ﻫﻴﻮﻡ ﺑﺎﺷﺪ،= 4380;ﮕﻮنه اﺳﺖ ﺑﺎ ﺍﻳﻦ ﻫ&= #65252;ﻪ ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭ &= #65219;ﻮﻝ ﺯﻧﺪﮔﻰ ﺍﻳﻨﺎ&#= 65253;،ﺩﺭ ﺗﻦ ﻭ ﺫﻫﻦ ﻭﺭﻭ= ﺍﻥ،ﻫﻤﻴﺸﻪ ﺧﻮﺩﺭﺍ ﻳﮑی ﻤ&#= 65268;ﺪﺍﻧﻨﺪ.ﭘس ﻧﻪ ﻣﺮﮐﺰ ثاﺑ= 5176;ﻰ ﻫﺴﺖ،ﻭﻧﻪ ﻟﺎ &#= 65251;ﺮﮐّﺰﻳّﺖ ﺁﻥ،ﺑﻠکه ﺃﻣʋ= 98;ی ﺒﻴﻦ ﺭﻭﺣﻰ ﻭ ﺍ= ﻟﻬﻰ ﺍﺳﺖ.ﮔﻮﺋﻰ ﺍﺯ = ﻣﺎﺩﻩ ﺃثیرﻯ ﺭﻗﻴﻖ A= 175;ﺮ، ﺍﺯ ﺃﺗﻢ ﻣﻠﮑﻮ&= #65175;ﻰ ﻳﺎ ﻣﻌﻨﻮﻯ ﺩﺭ = ﻣﺮﺩﻡ ﻋﺎﺩﻯ،ﻭﺣﺘﻰ = 5193;ﺭﮐﺎﻣﻠﺎﻥ ﺍﺯ ﻣﺎﻫﻴّﺖ ﺗ&#= 65188;ﺖ ﺃثیرﻯ ﺟﺒﺮﻭʋ= 75;ﻰ،ﮐﻪ ﻣﺎﺩﻩ ﺭﻗﻴﻖ ﺗ&= #65198; </spa= n>ﺍﺯ ﺃثیر ﺩﺍ= ;ﺭﺩ. ﻭﺃثیر ﻫﻤﺎﻥ A= 251;ﺎﺩﻩ ﻣﺸﮑّﻠﻪ ﺩﺍﺧ= 5246; ﺃﺗﻢ ﺍﺳﺖ،ﻭ ﺗ&#= 65188;ﺖ ﺃثیر ﺗﺮﮐﻴﺒʋ= 66;ﺕ ﻫﺮ ﻭﺍﺣﺪ ﺟﺰﺋ&= #65264; ﺩﺍﺧﻞ ﻫﺴﺘﻪ ﺃ&= #65175;ﻢ. ﻟﺬﺍ ﻋﻤﻠﺎ ﻣﺎ = ﻫﻴﭻ ﺍﻧﻄﺒﺎﻉ ﺷخص= 40; ﺍﺯ ﺍﺣﺴﺎﺳﺎﺕ ﺩﺭ &= #65195;ﻫﻦ ﻧﺪﺍﺭﻳﻢ.ﮔﺮﭼ&#= 65258; ﮐﻢ ﻭ ﺑﻴﺶ ﻗﺎﺑ= ﻞ ﻳﺎﺩﺁﻭﺭﻯ ﺣﺎ&#= 65235;ﻈﻪ ﻫﺴﺖ.ﻭ ﺑﺎ ﮐﻤﻚ= ﻣﺮﺍﺗﺐ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65207;ﺨﺺ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺻﺤ= ﺒﺖ ﺍﺯ ﻟﺎ ﻣﺮﮐﺰﻳ&= #1617;ﺖ ﻧﻔس ﻮ ﺭﻭ= ;ﺍﻥ ﮐﻨﻴﻢ.ﮐﻪ ﮔﻮﺋ&= #65264; ﺗﻮﺩه اﻯ ﻣﺘﺮ= 5165;ﮐﻢ ﺍﺯﺁثاﺭ ﻭ ﺑﻬ= 5198;ﻩ ﻫﺎﻯ ﺧﺎﺭﺟﻰ ﺍ&= #65203;ﺖ .<o:p></o:p> = 5255;ﻈﺮﻳﻪ ﻣﺤﻮﺭ ﺩﺍﺧﻠﻰ&#= 1548;ﺍﺯ ﻣﺠﻤﻮعه ﻣﺮﺍA= 175;ﺐ ﺩﺭﻙ ﻭ ﺷﻌﻮﺭ ﻭ= ﺍﺣﺴﺎﺳﺎﺕ ﺑﺎﻃﻨﻰ ﻭﻣﺘﺮ&#= 65165;ﮐﻢ ﺷﺪﻩ،ﻧﻤﻰ ﺗﻮ= 5165;ﻧﺪ ﺗﻔﺴﻴﺮﻯ ﺑﺮﺍ&#= 65263; ﺍﺻﻞ ﺗﻄﻮﺭ ﻭ ﺗ= ﮑﺎﻣﻞ، ﻭ ﻳﺎ ﺟﺮﻳﺎﻥ ﺻ= ﺪﻭﺭﺍﺣﮑﺎﻡ ﻭ ﻗﻀﺎﻳﺎ ﻭ ﺍﺳ= ﺘﺪﻟﺎﻟﺎﺕ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﭼ&= #65262;ﻥ ﺗﮑﺎﻣﻞ ﺩﺭ ﺗﻤ&= #65166;ﻡ ﻣﮑﺎﺗﺐ ﻓﻠﺴﻔ&#= 65264; ﻭ ﻓﮑﺮﻯ ﻫﺴﺖ.ﭼ= ﻪ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺗﻦ،ﻭ ﺑﺎ ﺗﮑﺎ&#= 65251;ﻞ ﺗﺮﺑﻴﺘﻰ ﺫﻫﻦ&#= 1548;ﻭﻳﺎ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺭ&= #65261;ﺍﻥ.ﺍﻣﺎ ﺍﺯ ﻧﻈﺮ ﻣﻨﻄﻖ = ﻣﺎﺩﻯ ﻭ ﺍﺳﺘﺪﻟﺎﻝ،= 5183;ﻨﺠﺎﻝ ﺧﺎﻃﺮﺍﺕ ﻭ ﺩﻟ&= #65166;ﺋﻞ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺁ&= #64404;ﺎﻩ ﻫﺴﺘﻨﺪ، ﮐﻪ ﺑ&#= 65198;ﺍﻯ ﺍﺳﺘﺪﻟﺎﻝ ﺑﮑ&#= 65166;ﺭ ﻣﻴﺒﺮﻳﻢ.ﺩﺭ ﺍ&= #65203;ﺘﺪﻟﺎﻝ ﻣﻨﻄﻖ ﻇﺎﻫﺮﺍ &= #65187;ﺎﻟﺘﻰ ﺍﺯ ﺭﻭﺍﻥ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ<sp= an dir=3DLTR> </spa= n>ﺍﺯ ﻣﺤﻔﻮﻇʋ= 66;ﺕ ﺣﺎﻓﻈﻪ ﺍﺳﺘﻔ&#= 65166;ﺩﻩ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﻧ= ﺎﺧﻮﺩﺁﮔﺎﻩ ﺍثر ﺧﻮﺩﺭﺍ ﺩ= 5197; ﺁﮔﺎﻩ ﻣﻴﮕﺬﺍ&#= 65197;ﺩ.ﻣﺎﻧﻨﺪ ﺗﻌﺼﺒّﺎﺕ ﻭ ﻳ&#= 65166; ﺩﻓﻊ ﺧﻄﺮ ﻭ ﺟﻠ= ﺐﻣﺘﻌﺼّﺒﺎﺕ.= 5251;ثلا ﺍﮔﺮ ﺗﺼﻮﺭ ﮐﻠ&= #1617;ﻰ ﺑﺎ ﺍﻟﮕﻮﻯ ﻧﻬ&= #65166;ﺋﻰ ﺍﺯ ﻳﻚ ﺷﻴﺌﻰ ﺩ= ﺭ ﺫﻫﻦ ﺑﺎﺷﺪ، ﺍ&#= 64404;ﺮ ﺑﺪﻭﻥ ﺍﻓﺮﺍﺩ &= #65183;ﺰﺋﻰ ﺑﺎﺷﺪ.ﭘس ﺍﻳﻦ &= #65175;ﺼﻮﺭ ﮐﻠّﻰ ﻭ ﺍﻭﻟﻴ&#= 1617;ﻪ ﺍﺯ ﮐﺠﺎ ﺁﻣﺪﻩ = ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﺗﺼﻮﺭ ﮐﻠ&= #1617;ﻰ ﺑﻮﺩﻩ،ﭼﮕﻮﻧA= 258; ﺑﻴﻦ ﻓﺮﺍﻭﺍﻥ &= #65255;ﺴﺨﻪ ﻫﺎﺋﻰ ﺍﺯ ﺳﺎﺑ&= #65240;ﻪ ﺗﺼﻮﺭﺍﺕ ثاﻧA= 262;ﻳﻪ،ﻭ ﻳﺎﺍﺣﮑﺎﻡ ﻭ ﺍ&= #65211;ﻮﻝ ﻋﻘﻴﺪﺗﻰ،ﺩﻟA= 166;ﺋﻞ ﺭﺍ ﺍﺯ ﻭﻫﻢ ﺟﺪ= ﺍ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻣ&= #65262;ﺭﺩ ﺍﻧﺘﺨﺎﺏ ﮔﻮﻳ&#= 65256;ﺪﻩ ﺍﺳﺘﺪﻟﺎﻝ ﺑﺎ&#= 65207;ﺪ.ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ ﺧﺎﻃﺮﺍﺕ ﻣ&= #65176;ﻮﺍﻟﻰ ﺍﺯ ﻳﻚ ﺷﻴﺌﻰ ﺩ= ﺭ ﺩﺍﺧﻞ،ﻭﻳﺎ ﻣ= 5170;ﺎﺣث ﺩﻟﺎﺋﻞ ﻳﻚ ﻋﻘ&= #65268;ﺪﻩ ﺩﺭ ﺫﻫﻦ،ﺩﺍﺭ= 5165;ﻯ ﮐﻴﻔﻴّﺖ ﻭﺧﺼ= 5166;ﻳﺺ ﻣﺨﺘﻠﻒ ﻫﺴﺘﻨ&#= 65194;. ﻣﺸﮑﻞ ﺍﻧﺘﺨﺎﺏ ﺭﺍ ﺑ&= #65268;ﺸﺘﺮ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺍ&= #65267;ﻦ ﺭﻭﺡ ﻣﺪﺑّﺮ ﻫ&#= 65198; ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﺍﻣﻮﺭ ﺭﻭﺍﻥ ﻭ = ﺩﺭ ﺍﻳﻦﻣﻮﺭﺩ ﺩﺭ&#= 65187;ﺎﻓﻈﻪ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﺪ. ﮐﻪ ﺣﺘﻰ ﺗﻤﺎﻡ = ﺣﺮﮐﺎﺕ ﺟﺰﺋﻰ ﺗﻦ ﻣﺎ،&#= 65193;ﺭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﺗﺤﺖ ﺗ&= #65194;ﺑﻴﺮ،ﻳﻌﻨﻰ ﻣﺪﻳﺮﻳّﺖ ﻭ ﻧ&#= 65268;ﺰ ﭘﻴﮕﻴﺮی اﺳﺖ.= 5251;ﺎﻧﻨﺪ ﺍﻳﻨﮑﻪ ﺍﻓﺴﺎ&#= 65197;ﻋﻀﻮﻯ ﻳﺎ ﺫﻫﻨﻰ ﺩﺭﺩ&= #65203;ت ﻤﺮﺍﺗب اﻟﻬﻰ = 5261;ﻣﻘﺎﻡ </spa= n>ﺍﻟﻬﻰ ﺭﻭﺡ A= 207;ﺨﺺ ﺑﺎﺷﺪ.ﮔﺮﭼﻪ ﺣ&= #65268;ﻮﺍﻧﺎﺕ ﮐﻪ ﺗﺪﺑﻴﺮ ﻣﺪ&= #65169;ّﺮﺍﻥ ﺍﻟﻬﻰ ﻭ ﺭﺏّ ﺍ&= #65247;ﻨﻮﻉ ﻳﺎ ﺭﺏّ ﺍﻟﻔﺼ&#= 65246;.ﻭﺣﺘﻰ ﺭﺏّ ﺍﻟﻔﺮﺩ ﻳ&#= 65242; ﻣﻮﺟﻮﺩ ﺭﺍ ﺩﺍ&= #65197;ﺩ.ﻭﺍﻳﻦ ﻫﻤﺎﻥ ﻫﻤﺰﺍﺩ &= #65197;ﻭﺡ ﺍﺳﺖ، ﮐﻪ ﮐﺎﻣ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ ﺩﺭﻣﺮﺍ&#= 65175;ب ﺸﻬﻮﺩﻯ ﺁﻧﻬﺎ&#= 1548;ﺩﺭ ﻫﺮﻣﺮﺣﻠﻪ ﺍﻳ&#= 65254; ﻫﻤﺎﻧﻰ ﺭﻭﺡ ﻭ&= #65187;ﺘﻰ ﺧﻮﺩ ﺭﻭﺡ ﺍﻧﺴ&= #65166;ﻥ ﮐﺎﻣﻞ ﺍﺳﺖ.ﮔﺮ&= #64380;ﻪ ﮔﺎﻫﻰ ﺩﺭ ﺭؤﻳ&#= 65166; ﺑﺼﻮﺭﺕ ﻣﺎﺩﻯ &= #65239;ﺎﺑﻞ </spa= n>ﻓﻬﻢ ﺍﻧﺴﺎʌ= 53; ﺑﺎﺷﺪ.ﮐﻪ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﭘﻴﮕﻴﺮ &= #64400;ﺎﺭ ﺭﻭﺡ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ ﻭ ﺩﺭ ﺗﺠﺮﺑﻪ ﺷ= ﺨﺼﻰ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;،ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺧﻮﺩ،ﺷﺨ= 5212;ﻰ ﻧﺼﻒ ﻃﻮﻝ ﻣﻦ،&#= 65193;ﺳﺘﻢ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻮ&= #65193; ﻭ ﭘﻴﺶ ﻣﻴﺒﺮﺩ.= ﮐﻪ ﻣﻦ ﺭﻭﻯ ﺯﻣﻴﻦ = ﻋﻤﻮﺩﻯ ﺭﺍه ﻤﻴﺮﻓﺘﻢ= 548; ﻭﺍﻭ ﺍﻓﻘﻰ ﺭﺍ&= #65257; ﻣﻴﺮﻓﺖ.ﮔﻮﺋﻰ &= #65219;ﻔﻠﻰ ﺑﻮﺩ،ﮐﻪ ﺑﺮﺍ= 5267;ﺶ ﺻﺤﺒﺖ ﻣﻴﮑﺮﺩ&#= 65249;.ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﺯ ﺁﻥ = ﺭﻭﺯﻧﻪ ﮐﻮﭼﻚ،ﺑﺎﻧﺪA= 165;ﺯﻩ ﻟﺎﻧﻪ ﮔﻨﺠﺸﻚ &= #65169;ﻴﺮﻭﻥ ﺁﻣﺪه اﻡ.ﻭ ﺁﻥ &= #65197;ﻭﺯﻧﻪ ﺩﺭ ﮔﻮﺷﻪ ﺑﺎﻟ&= #65166;ﻯ ﺳﺎﺧﺘﻤﺎﻥ ﻋﻈ&#= 65268;ﻢ ﺳﻨﮕﻰ،ﭼﻮﻥ ﻣ= 5228;ﺎﺑﺪ ﻳﻮناﻧﻰ ﻭ ﺭُA= 249; ﺑﻮﺩ.ﮐﻪ ﻇﺎﻫﺮ&= #65165; ﺣﮑﻢ ﻣﻘﺒﺮﻩ ﻣ&= #65254; ﺭﺍ ﺩﺍﺷﺖ. ﻭﻳﺎ= ﻣﻦ ﺩﺭ ﺣﮑﻢ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ، ﻭ ﻧﻤﻮ&#= 65255;ﻪ ﺳﺎﺧﺘﻤﺎﻧﻬﺎ= 5263; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭﺗﻮﻟﺪ ﺁﻳﻨ&#= 65194;ﻩ ﻣﻦ ﺑﻮﺩﻩ ﺍﺳﺖ.= ﺯﻳﺮﺍ ﺩﺭ ﺭؤﻳﺎﻫﺎ ﺍ&#= 65199; </spa= n>ﻳﻚ ﺳﻮ ﺭﺍﻩ = 5165;ﻟﻬﻰ ﺩﺭﻫﺮﮐس ﺑﻴﻚ &#= 65255;ﺤﻮ ﺍﺳﺖ،ﻭ ﻗﺎﺑﻞ &#= 65175;ﮑﺮﺍﺭ ﻧﻴﺴﺘﻨﺪ.ﮐﻪ ﺧ&= #65194;ﺍﻭﻧﺪ ﺩﺭ ﻫﻴﭻ ﮐﺎﺭﺵ = ﺗﮑﺮﺍﺭ ﻧﺪﺍﺭﺩ.ﻭ ﺍﺯ ﺍ= ﺑﺪﺍﻋﺎﺕ ﻗﺒﻠﻰ ﺧﻮﺩ ﺗﻘ&= #65248;ﻴﺪ ﻧﻤﻰ ﮐﻨﺪ.ﻭ ﺍﺑ= ﺪﺍﻋﺎﺕ ﺟﺪﻳﺪی ﺪﺍﺭﺩ . = ﺍﻳﻨﮑﻪ ﻳﻚ ﻋﺎﻣﻞ،ﻳﺎ &#= 65165;ﺻﻄﻠﺎﺣﺎ ﮐﺴﻰ ﺩﺍﺧﻞ ﺭﻭ&= #65165;ﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﺍﻧﺘﺨﺎﺏ ﺍﻓﺮ&#= 65165;ﺩ ﺟﺰﺋﻰ ﺍﺯ ﻭﺍﺣ&= #65194;ﺭﺍ ﻣﻤﮑﻦ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ،ﻭﻳﺎ ﺭﻗﻴقه هاﻯ ﻣʌ= 56;ﺎﺳﺐ،ﺍﺯ ﺧﺎﻃﺮﺍﺕ ﺭﺍ ﺑ&= #65268;ﺎﺩ ﺍﻧﺴﺎﻥ ﻣﻴﺂﻭ&#= 65197;ﺩ،ﻭﻳﺎ ﺳﻨﮕﻴﻦ ﻭ ﺳﺒﻚ = ﮐﺮﺩﻥ ﺩﻟﺎﺋﻞ ﻭ ﺍﺻﻮ&= #65245; ﻋﻘﻠﻰ ﺭﺍ،ﺑﺮ= 5165;ﻯ ﻳﻚ ﺍﺳﺘﺪﻟﺎﻝ &= #65251;ﻨﻄﻘﻰ ﻭﺟﺪﺍل اﺳﺘﺨA= 198;ﺍج ﻤﻴﻨﻤﺎﻳﺪ. که &#= 65170;ﺬﻫﻦ ﻭ ﺯﺑﺎﻥ ﺍﻭ ﻣﻴ= ﮕﺬﺍﺭﺩ.ﻭﻳﺎچ= 607; کسی ﺭﺫﻫﻦ ﻭﺭA= 261;ﺍﻥ ﺷﻨﻮﻧﺪﻩ، ﻋﻤ= 5248;ﻴﺎﺗﻰ ﻣﻴﮑﻨﺪ،ﮐﻪ ﻭ= 5263; ﺑﻔﻬﻤﺪ ﻭ ﻃﺒﻘ&= #65258; ﺑﻨﺪﻯ ﻧﻤﺎﻳﺪ.&= #65261;ﺩﺭ ﺑﺎﻳﮕﺎﻧﻰ ﺫﻫ&#= 65254; ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺍﻭ ﺑﺼﻮﺭﺕ ﺟﺰ&= #65163;ﻰ،ﻭﻳﺎ ﺟﺰﺋﻰ ﺍﺯ ﻳﻚ ﮐ= ﻠّﻰ ﻗﺮﺍﺭ ﺑﺪﻫﺪ. ﭘ= ﺎﺳﺦ ﺗﻨﻬﺎ ﺭﻭﺡ ﻣﺪ&= #65169;ّﺮﺍن اﻧﺴﺎﻧﻬﺎ ﺍﺳ= 5174;.ﮐﻪ ﻋﺎﻣﻠﻰ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﻫﺮ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174;.ﻭﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﺘﻮﺍﻟﻰ ﻣﻘﺎﻡ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﻫﺮ ﻣﻘﺎﻡ ﭘﺎﺋ&= #65268;ﻦ ﺗﺮ ﺑﺮﺣﺴﺐ ﻃﺮ&= #65187;ﻬﺎﻯ ﻗﺒﻠﻰ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﺭ&= #65261;ﺍﻥ ﺷﺨﺺ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﺪ.ﮐﻪ ﻫﻤﺎﻥ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺍﺳﺖ. ﻭﻟﻰﮐﺴﺎ&= #65255;ﻰ ﮐﻪ ﻣﻨﮑﺮ ﺳﻠﻮ&= #65241; ﻭﺗﮑﺎﺗﻤﻞ ﻫﺴ&#= 65176;ﻨﺪ، ﻃﺒﻌﺎ ﺭﻭﺡ ﻣﺪ&= #65169;ّﺮ،ﺑﺮﺣﺴﺐ ﻫﻮﺵ ﺷﺨﺺ ﻋﻤﻞ = ﻣﻴﮑﻨﺪ.ﻭ ﻟﺬﺍ ﻋﻤﻠﺎ ﻗﻬ&= #65240;ﺮﺍ ﺳﺎﺯﻯ ﻣﻴﮑﻨﺪ.&= #64404;ﻮﺋﻰ ﺭﻭﺡ ﻣﺪﺑّﺮ ﺣ&#= 65240;ﻴﺮﺗﺮﻯ،ﺟﺎ᥾= 3; ﻣﺪﺑّﺮ ﻗﺒﻠﻰ &#= 65197;ﺍ ﻣﻴﮕﺮﺩﺩ.ﻣثل= 75; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻣﺪﺑ&#= 1617;ﺮ،ﮐﻪ ﺣﺎﮐﻢ ﺑﺮ ﻋﻤﻠ&= #65268;ﺎﺕ ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧ&#= 65264;،ﻭﺣﺘﻰ ﺩﺍﺧﻞ ﺑﺪﻥ ﺷﺨ&= #1589; ﺃثر ﻣﻴﮕﺬﺍﺭA= 193;،ﮐﻪ ﺷﺨﺺ ﺍﺯ ﻫ᥽= 0; ﺍﮐﻨﻮﻥ ﺍﻓﮑﺎﺭ ﻭﺭﻓﺘ&#= 65166;ﺭ ﻭﮔﻔﺘﺎﺭ ﺍﻭ ﮔ&= #65198;ﮒ ﺻﻔﺎﺕ ﻣﻴﺒﺎﺷ&#= 65194;. ﻳﺎ ﻫﻤﺎﻥ ﻣﺴﺄ&= #65247;ﻪ ﺗﺪﺍﻋﻰ ﻓﮑﺮﻯ&#= 1548;ﮐﻪ ﺩﺭ ﻫﻤﻪ ﻫﺴﺖ. ﮔ= ;ﺎﻫﻰ ﻓﺮﺍﻣﻮﺷﻰ ﻭ ﮔ&= #65166;ﻫﻰ ﺍﻧﺤﺮﺍﻑ ﻭﮔﺎ&#= 65259;ﻰ ﺑﺮﺧﻠﺎﻑ ﺑﺎﻭ&#= 65197;ﻯ ﻗﺒﻠﻰ ﺑﺬﻫﻦ ﺍ&= #65255;ﺴﺎﻥ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ.&= #65267;ﺎ ﺷﻨﻮﻧﺪﻩ ﻣﻴﺮ&#= 65203;ﺪ. ﭘس ﺟﺪﺍﻝ ﻣﻨﻄ&#= 65240;ﻰ،ﺗﻨﻬﺎ ﺑﺮﺣﺴﺐ ﻧﻴﺮﻭ&#= 65263; ﺣﺎﻓﻈﻪ ﺩﺭ ﺷﺨ&= #65210; ﺍﺳﺖ. ﻭ ﻧﻪ ﺩﻟﻴ= ;ل ﺤﻘّﺎﻧﻴّﺖ ﻳ@= 401;ﻰ </spa= n>ﺍﺯ ﺁﻧﻬﺎ ﮐA= 258; ﻫﺮ ﺩﻭ ﻧﺎﺣﻖ ﻫﺴﺘ&= #65256;ﺪ.ﻭﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺑﺤث ﺑﻴﻦ ﺧ&= #65262;ﺩ،ﻳﻚ ﻧﻴﺮﻭﻯ ﻣﺪﺑّ= 5198; ﻭ ﺣﺎﻓﻈﻪ ﻭﻧﻈ&= #65166;ﻣﻬﺎﻯ ﻓﮑﺮﻯ ﻣﺘﻔﺎﻭ&#= 65173; ﺩﺍﺭﻧﺪ.ﻭ ﻟﺬﺍ = ﺍﻳﻨﺎﻥ ﻋﺎﺩﺕ ﺑﺎﺳﺘﻤ&#= 65166;ﻉ ﮔﻮﻳﻨﺪﻩ،ﺑﺎ = 5251;ﻘﺎﻡ ﺍﻟﻬﻰ ﺷﻬﻮﺩﻯ&#= 1548;ﻭ ﻳﺎ ﺑﺎ ﺩﻟﺎﺋﻞ = ﺟﺪﻳﺪ ﻭ ﺑﺮﺗﺮ ﺻﺤﺒﺖ = ﻣﻴﮑﻨﺪ.ﻭ ﺩﺭ ﻣﺠﻠس ﻋﺮﻓ&#= 65166; ﻭ ﺧﺎﻧﻘﺎهﻫﺎ= 548;ﺗﻨﻬﺎ ﻳﻚ ﻧﻔﺮ ﺻﺤﺒﺖ = ﻣﻴﮑﻨﺪ.ﻭﻧﻪ<sp= an dir=3DLTR> </spa= n>ﻫﻤﻪ ﺣﺎﺿﺮʋ= 65;ﻥ ﺑﻨﺎﻡ ﺩﻣﮑﺮﺍ&#= 65203;ﻰ ﻭﺣﻖ ﮐﻠﺎﻡ ﻭﺭ&= #65155;ﻯ .<o:p></o:p> = 5187;ﺘﻰ ﺑﺮﺧﻰ ﭼﻨﻴﻦ ﮔ&= #65236;ته اﻧﺪ،ﮐﻪ ﺩﺭ ﻧ= 5236;س ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﻳﻚ ﮐﻠّﻰ ﻫﺴﺖ&#= 1548;ﮐﻪ ﻗﺒﻠﺎ ﺟﺰﺋﻰ ﻫ&= #65250; ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ.&= #65261; ﻳﻚ ﮐﻠّﻰ ﺩﻳﮕ&#= 65198;ﻯ ﻫﺴﺖ،ﮐﻪ ﺍﺯ ﺟ&#= 65200;ﺋﻴّﺎﺕ ﺁثاﺭ ﺣﺴّﻰ ﻭ = 5207;ﻬﻮﺩﻯ ﻭ ﺍﺩﺭﺍﻙ ﺗﺸﮑ&= #65268;ﻞ ﺷﺪﻩ ﺍﺳﺖ. ﺍﮔﺮ= ﺍﻳﻦ ﮐﻞ ﻗﺒﻠﻰ ﺭﺍ ﻫ= ﻤﺎﻥ ﺍﺩﺭﺍﮐﻰ ﺩﻫﻨ&#= 65194;ﻩ ﻭﺗﻔﻬﻴﻢ ﮐﻨﻨ&#= 65194;ه ﺮﻭﺡ ﻣﺪﺑّﺮ ﺑ&#= 65198;ﺍﻯ ﺷﺨﺺ ﺑﺎﺷﺪ، ﻣ&#= 65268;ﺘﻮﺍﻥ ﮔﻔﺖ ﺻﺤﺒﺖ ﺍﺯ = ﺭﻭﺡ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ &#= 65261; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﻳ&= #65166; ﻫﻤﺎﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ.ﻭﻟﻰ ﻫﻨﻮﺯ ﺍﻳﻦ ﻣﺸ&= #64401;ﻞ ﻧﺰﺩ ﻓﻠﺎﺳﻔﻪ &= #65197;ﻭﺡ ﺷﻨﺎس ﺣﻞ ﻧﺸﺪ&#= 65257;،ﮐﻪ ﭼﻪ ﻣﻘﺎﻣﻰ ﻧﻤ&= #65262;ﻧﻪ ﻭ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ= ﺩﻳﮕﺮ ﻋﻤﻠﻴﺎﺕ ﭘﻴﭽ&#= 65268;ﺪﻩ ﺫﻫﻨﻰ،ﭼﻪ ﺭﺳ= 5194; ﺩﺭ ﺭﻭﺍﻥ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﺪ. ﮐﻪ ﻣﻴﮕﻮﻳﺪ،= 4400;ﻪ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺑ&= #65198;ﺗﺮ ﺍﻟﻬﻰ ﺭﻭﺡ ﻣﺪ&= #65169;ّﺮ ﺷﺨﺺ ﺍﺳﺖ.ﮐﻪ ﺳ= ﺎﻟﮑﺎﻥ ﺑﺎ ﻣﺮﺍﺗﺐ ﺭﻭ&= #65187;ﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ،ﻭ ﮐ= 5166;ﻣﻠﺎﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ، ﻭ ﺧﻴﻠﻰ ﺑﻴﻦ ﺧ= ﻮﺩ ﮐﺎﻣﻠﺎﻥ ﺑﻮﺳ&#= 65268;ﻠﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺮﺗﺮ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺑﻘ= ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﻣﺮA= 165;ﺗﺐ ﺍﻟﻬﻰ ﻭ ﻓﺮﺷﺘ&= #64405;ﺎﻥ ﺯﻳﺮ ﻋﺮﺵ ﺭﺣﻤ&= #65166;ﻥ، ﺷﺎﻣﻞ ﺟﺒﺮﺋﻴ&#= 65246; ﻭﻣﻴﮑﺎﺋﻴﻞ ﺑ&#= 65198;ﺗﺮ ﺍﺯ ﺟﺒﺮﺋﻴﻞ،</s= pan> </spa= n>ﮐﻪ ﺭﻭﺡ ﮐﺎA= 251;ﻞ ﻣﺤﻤﺪﻯ ﺭﺍ ﺑﻌ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺍﺳﺮا= 569; ﻭﻣﻌﺮﺍﺝ ﻣﻴﺒ&#= 65198;ﺩ،ﻫﻤﮕﻰ ﺩﺭ ﺧﺪﻣﺖ ﻣؤﻣ&#= 65254; ﺍﻟﻬﻰ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺗﻔ= ﺎﻭﺕ ﮐﺎﻣﻠﺎﻥ ﻧﻴﺰ &= #65193;ﺭ ﺗﺪﺑﻴﺮ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﺎﻣﻰ ﺁﻧﻬ&#= 65166;، ﺩﺭ ﺭﻭﺍﻥ ﻧﺎﺧ&= #65262;ﺩ ﺁﮔﺎﻩ،ﻭﻧﻴﺰ = 5193;ﺭ ﺫﻫﻦ ﺧﻮﺩ ﻣﺪﺑ&= #1617;ﺮﺍﻥ،ﺩﺭ ﻣﺮﺍﺗﺐ ﻣﺨﺘﻠ&#= 65234; ﺩﺍﺭﻧﺪ ﮐﻪ ﺍﻣ&= #65166;ﻡ ﻫﺮ ﺯﻣﺎﻥ،ﻭﺗ= 5256;ﻬﺎ ﺷﺨﺺ ﺑﺎ ﺍﻳﻦ ﻣ= ﻘﺎﻡ ﺩﺭﻫﺮﺯﻣﺎﻥ ﺍ&#= 65203;ﺖ.ﻭﻣﻨﺘﺨﺐ ﺍﺯ ﺑﻴﻦ ﺩﻳﮕﺮ&= #65165;ﻥ ﮐﺎﻣﻞ ۳۱۳ ﻣﻴﺒﺎﺷﺪ که ﭙﻴﺎﻣﺒﺮ ﻣ= 5268;ﮕﻮﻳﺪ، ﺑﺮﮔﺰﻳﺪﻩ ﺧﺪ&#= 65165;ﻭﻧﺪ ﻣﻴﺸﻮﺩ ﮐﻪ ﮐﺎ&= #65251;ﻠﺎﻥ ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ &= #64344;ﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﻭﺗ= ﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻭﺗﺎ ﺯﻧﺪ&= #1607; ﺒﺎﺷﻨﺪ.ﻭﻟﻰ ﺍ&= #65267;ﻦ ﺑﺮﮔﺰﻳﺪه ﺎﻟ= 5260;ﻰ،که هرچه ﺨﻮﺑﺎﻥ ʌ= 59;ﻤﻪ ﺩﺍﺭﻧﺪ،ﻭﻯ ﺗ= 5252;ﺎﻡ ﺁﻥ ﺧﻮﺑﻰ ﻫﺎ ﺭ= ﺍ ﺑﺘﻨﻬﺎﺋﻰ ﺩﺍ&#= 65197;ﺩ ﺩﺭ ﺣﮑﻢ ﺍﻣﺎم &= #65200;ﻣﺎﻥ ﺧﻮﺩﺵ،ﻭ ﺑﺮﺍ= 5263; ﺗﻤﺎﻡ ﺳﺎ= ﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺩﻳ&#= 64405;ﺮ،ﻭﺗﺎ ﻭﻗﺘﻰ ﺯﻧﺪﻩ ﺑ&= #65166;ﺷﺪ،ﺑﺮﺗﺮﻳʌ= 54; ﻋﻀﻮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺯﻣﺎﻥ ﺍﺳﺖ.ﺗﺎ = ﭘﺎﻳﺎﻥ ﻏﻴﺒت کبرﺍی اوبا ﻣﺮﮒ، ﮐ᥽= 8; ﻏﻴﺒت ﺼﻐﺮﺍﻯ ﺟﺎﻧﺸ&#= 65268;ﻦ اﻭ ﺍﺳت ﻮﺑﺎﻧ= 5176;ﺨﺎب اﻟﻬﻰ، ﻭﻧﻪ ﺍ= 5251;ﺎﻡ ﺯﻣﺎﻥ ﺩﻭﺍﺯﺩ &= #65239;ﺮﻧﻰ ﺯﻧﺪه ﺪﺭﭼﺎه = 5184;ﻤﺎﺭﺍﻥ ﻳﺎﺳﺎﻣﺮه ﺒﺎ= 5199;ن ﻮﺑﭽّﻪ. ﻭﺍﻟّ= 5166; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﭘ&#= 65256;ﺠﮕﺎﻧﻪ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ = ﻣﺮﺍﺗﺐ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭﻟﻰ ﻓﺮﺷﺘﮕﺎ&#= 65253; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﻧﺪﺍﺭﻧﺪ. ﻣثل= 575; ﮐﺎﻣﻠﺎﻥ مسیž= 1; ﻓﺮﺷﺘﮕﺎﻥ ﺯﻳﺮ ﻋﺮﺵ ﻗﺎﺋ&= #65250;، ﻭ ﺯﺭﺩﺷﺖ ﮐﺎﻣ&= #65246; ﻓﺮﺷﺘﮕﺎﻧﻰ ﺗ&#= 65166; ﺯﻳﺮ ﻋﺮﺵ ﻣﺼﻄ&= #65236;ﻮﻯ ﺭﺍ ﺩﺭ ﺧﺪﻣﺖ ﺧ= ﻮﺩ ﺩﺍﺭﻧﺪ.ﭘس ﺍﺯ &= #65203;ﻄﻮﺡ ﻋﻘﻠﻰ ﻭﻋﺮﻓﺎ&#= 65255;ﻰ ﭘﺎﺋﻴﻦ ﺗﺮ،ﻭ &#= 65165;ﻣﮑﺎﻧﺎﺕ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﺎﺗﺘﺮ ﮐﻤﺘﺮﻯ ﻧﺴﺒﺖ &= #65169;ﻬﻢ ﺩﺍﺭﻧﺪ.ﮔﺎﻫﻰ &= #65165;ﻳﻦ ﻣﺪﺑّﺮﺍﻥ ﺭﺍ &#= 65239;ﺮﻳﻦ ﻭﻳﺎ ﻫﻢ ﺯﺍﺩ ﻧ= ﻴﺰ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ &= #65261;ﻟﻰ ﻣﻴﮕﻮﻳﻢ،ﻫﻤA= 166;ﻥ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ،ﺩﺭ ﻣﻘﺎﻡ ﺟﺪﻳﺪ.ﻭ = ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ ﺑﺸﺮﻯ &= #65165;ﻣﺮﻭﺯ ﺭﻭﺡ ﻣﺪﺑّﺮ،A= 183;ﺪﺍ ﺍﺯ ﺧﻮﺩ ﺍﻧﺴﺎ&= #65253; ﺩﺭ ﺭؤﻳﺎ ﺩﻳﺪ&#= 65257; ﻣﻴﺸﻮﺩ. ﻭﺍﻟّ&#= 65166; ﻫﺮﺩﻭ ﺩﺭ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩﻯ ﻫﺴﺘﻨ&#= 65194;.ﮐﻪ ﺭﻭﺣﻰ ﺣﻴﻮﺍﻧ&#= 65264; ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ،ﻭ ﺍﻳﻦ ﻭﺿﻊ ﺭﻭﺡ = ﻓﺮﺩﻯ ﺍﺳﺖ، ﮐﻪ ﺑﺘﻌ&#= 65194;ﺍﺩ ﺷﻬﻮﺩ ﺑﻬﺘﺮ<sp= an dir=3DLTR> </spa= n>ﻭ ﻳﺎ ﺭﺟﻌﺖ = 5235;ﻮﻕ ﺑﺸﺮﻯ ﺑﻌﺪﻯ ﮐ&= #65258; ﺩﺍﺭﺩ ﻧﻄفه اA= 261; ﻣﻴﺸﻮﺩ،ﮐﻪ ﻣ= 5166; ﺁﻧﺮﺍ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻣﻴﮕﻮئیم .<o:p></o:p></= p> = 4344;ﺮﺳش اﻳﻦ ﺍﺳﺖ، ﮐﻪ &#= 65187;ﮑﻢ ﻭ ﺗﺼﻤﻴﻢ ﻭ ﺍﻧ= ﺘﺨﺎﺏ ﺍﻧﺴﺎﻥ ﺩﺭ ﺫﻫ&= #65254; ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺧﻮﺩ ﺑﺎ ﮐﻴﺴﺖ = ﺁﻳﺎ ﺧﻮﺩ ﻣﺤﻮﺭ ﺍﺳ&= #65174;،ﮐﻪ ﺍثباﺕ ﻳﺎ ﻧﻔA= 264; ﻣﻴﮑﻨﺪ،ﻭ ﻗﻀ= 5166;ﻳﺎﺋﻰ ﺭﺍ ﺗﺼﺪﻳﻖ ﻳﺎ = ﻣﻌﻠّﻖ ﻣﻴﻨﻤﺎﻳﺪ؟ﻭ = 5251;ﻴﮕﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺗﻮﺩﻩ<= /span> </spa= n>ﺍﺣﺴﺎﺳﺎﺕ،= ;ﻣﻴﺘﻮﺍﻧﺪ ﺭﻭﺍﺑﻂ ﺟﺪﻳﺪ&#= 65263; ﺑﻴﻦ ﻋﻨﺎﺻﺮ ﺗ&= #65184;ﺮﺑﻪ ﺷﺨﺺ ﻭ ﺧﺒﺮﻩ ﺩ= ﺭ ﺑﺮﺩﺍﺷﺖ، ﻭ ﻓ&#= 65260;ﻢ ﺭﺍ ﺩﺭﻙ ﻧﻤﺎﻳ&= #65194; ؟ ﺍﺑﺪﺍﻉ ﻭﺍﻟ&#= 65260;ﺎﻡ ﺷﺨص ﺒﺪﻭﻥ ﺳﺎ&#= 65169;قه ﻴﺎ ﮐﻢ ﺳﺎﻳﻘﻪ = ﺍﺯ ﮐﺠﺎ ﺍﺳﺖ،ﮐﻪ &#= 65175;ﻤﺎﻣﺎ ﺍﺯ ﻳﻚ ﻣﻮﺟﻮﺩ&= #65263; ﻋﺎﻗﻠﺘﺮ ﮐﻪ ﺗ&= #65212;ﻤﻴﻢ ﺍﻭ ﺑﻤﻮﺭﺩ ﺍﺟ&= #65198;ﺍ ﺩﺭ ﺩﻝ ﺷﺨﺺ ﺍﻳ= ﺠﺎﺩ ﻣﻴﮑﻨﺪ. ﺗﻨﻬﺎ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ، ﺣ&#= 65176;ﻰ ﺍﮔﺮ ﺁﻧﺮﺍ ﺳﻮ&= #64344;ﺮ ﺍﮔﻮ ﺑﻨﺎﻣﻴﻢ.&= #65261; ﻫﻤﺎﻥ ﻓﺮﺷﺘﻪ &= #65165;ﻟﻬﻰ،ﻳﺎ ﻣﻮﺟﻮﺩﻳّﺖ ﺣ= 5240;ﻴﻘﻰ ﺗﺮ ﺍﺯﻭﺍﻗﻌﻴ&#= 1617;ت هاﻯ ﻣﺎﺩﻯ، ﮐA= 258; ﮔﻮﺋﻰ ﻣﺎ ﺭﺍ ﺍ= ﮐﻨﻮﻥ ﻭ ﺣﺘﻰ ﺍﺯ ﺃﺯﻝ= ، ﺩﺭ ﺩﺳﺖ ﺗﺪﺑﻴ&= #65198;ﻭﻣﺪﻳﺮﻳّﺖ ﺧﻮﺩ ﺩﺍﺭﺩ. ﻫﻤ= ﺎﻥ ﻗﺮﻳﻦ ﻭ ﻗﺮﻳﻨ&= #65258;،ﻭﻫﻢ ﺯﺍﺩ ﻭﺭﻭﺡ ﻣﺪ&= #65169;ّﺮ ﺷﺨﺼﮑﻪ ﻳﻚ ﻋﺎ&= #65251;ﻞ ﺍﻟﻬﻰ،ﻭﺧﻮﺩ = 5165;ﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻫﻴﭻ ﮐس ﺍﻳﻦ ﻣ&= #65194;ﺑّﺮ ﺧﻮﺩﺭﺍ ﻧﻤﻴﺸ&#= 65256;ﺎﺳﺪ ﻭ ﻧﺪﻳﺪﻩ،ﻭﻟ= 5264; ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ،ﭼﻮﻥ ﺑﺸﻬﻮﺩ ﺍﻟﻬﻰ &= #64344;س ﺍﺯ ﺗﺰﮐﻴﻪ ﺭﻭ&= #65165;ﻥ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ&= #65263; ﺣﻴﻮﺍﻧﻰ،ﻭﻫA= 252;ﺎﮐﻨﻮﻥ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺸﻬﻮﺩ ﺟﺪﻳﺪﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ،ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺧﻮﺩ ﺷ&= #65166;ﻫﺪﺍﺳﺖ. ﮐﻪ ﮔﻔﺘﻬﺎﻧﺪ &= #65207;ﻬﻮﺩ ﻭﺷﺎﻫﺪ ﻭﻣﺸﻬ&#= 65262;ﺩﻳﮑﻰ ﺍﺳﺖ.ﻭ ﺷﺎﻫﺪ ﻧ= ﻴﺰ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﻧﻤﻰ ﺑﻴﻨﻨﺪ. ﮔ= ﻮﺋﻰ ﺍﺯ ﺑﺸﺮﻳّﺖ ﻣ&#= 1615;ﺮﺩﻩ،ﻭ ﺩﺭ ﺍﻟﻮﻫﻴّﺖ</s= pan> </spa= n>ﺑﻌﺪﻯ ﺳﺮ ﺩA= 197;ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﺍﻳﻦ ﺷﻬﻮ&= #65193; ﺗﺠﻠّﻰﺟﺪﻳﺪ = 5165;ﻟﻬﻰ ﻫﻤﺎﻥ ﻗﺮﻳﻦ ﻭ = ﻫﻤﺎﻥ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺻ&= #65166;ﺣﺐ ﻗﺮﺍﻥ ﺍﺳﺖ ﮔﻮ&= #65163;ﻰ ﻗﺮﻳﻦ ﺍﻧﺴﺎﻥ &= #65267;ﺎﻗﺮّﻩ ﺷﻬﻮﺩﻯ ﺍﻭ، ﻫ&#= 65252;ﻴﺸﻪ ﻳﻚ ﻗﺪﻡ ﺟﻠﻮﺗ&= #65198; ﺭﺍﻩ ﻣﻴﺮﻭﺩ ﮐ&= #65258; ﻫﺪﺍﻳﺖ ﺑﺂﻳﻨ&#= 65194;ﻩ ﻫﺎﻯ ﺑﻬﺘﺮ ﻣﻴ&= #64401;ﻨﺪ.ﻭ ﺷﺨﺺ ﺑﺪﻧﺒﺎﻝ &= #65165;ﻭ ﺭﺍﻩ ﻣﻰ ﺍﻓﺘﺪ.= ﺩﺭ ﺁﻏﺎﺯ ﺍﺯ ﭘﻴﺮ = ﺍﻟﻬﻰ ﺣﺴﻴﻨﻰ ﺑﻤﻌﺮ&#= 65235;ﻰ ﺧﺪﺍﻭﻧﺪ،که ʋ= 98;ﺍﻫﻨﻤﺎﻯ ﺳﺎﻟﻚ ﺑﺮﺍﻯ ﺩ&= #65255;ﻴﺎﻫﺎﻯ ﻧﺎﺩﻳﺪه ﻣﻴﺒ= 5166;ﺷﺪ.ﻭﻟﻰ ﺧﻮﺩ ﭘﻴﺮ ﻗﺒﻠ&= #65166; ﺑﺎ ﺭﺍﻫﻨﻤﺎﻯ &= #65191;ﻮﺩ ﺭﻓﺘﻨﺪ ﻭ ﺟﻨﮕ&= #65246; ﻣﻮﻟﺎ ﻭ ﺧﺪﺍ ﺭ= ﺍ ﺁﺷﻨﺎ ﺷﺪﻩ،ﮐ= 5258; ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ = ﺃﻧﺒﻮﻩ ﺷﻠﻮﻍ ﺍﺯ ﻫﺴﺘ&= #65264; ﻭ ﻫﺴﺘﻰ ﻫﺎ،ﺧ&#= 65262;ﺩﺭﺍ ﺑﺴﺎﺣﻞ ﻧﺠﺎﺕ &= #65197;ﺳﺎﻧﺪﻩ،ﻭ ﺑﺤﺎﺭ ﺑﺤﺮﺍﻧ&#= 65264; ﺳﻠﻮﻙ ﺭﺍ ﮔﺬﺷ&= #65176;ﻪ، ﻭ ﻋﻠﺎﻣﺖ ﮔﺬﺍ&= #65197;ﻯ ﻫﺎﻯ ﺩﺭ ﺭﺍﻩ ﺧ= ﻮﺩ ﮐﺮﺩه اﺳﺖ. ﺑﺎ &= #65227;ﻠﺎﺋﻢ ﻭﺣﮑﻤﺘﻬﺎ ﻭﺍ&#= 65211;ﻮﻝ ﻭﻣﻌﻘﻮﻟﺎﺕ ﻭ&#= 65255;ﻈﺮﻳﺎﺕ ﻭ ﻗﻀﺎﻳﺎ ﻭ ﺍﺣ= ﮑﺎﻡ ﻋﻘﻠﻰ ﺧﻮﻳﺶ،= 5175;ﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺭﺍ = ﺑﺠﻬﺎﻥ ﮐﺮﺩه اﺳﺖ. ﺗﺎ &= #65227;ﺰﻳﺰﺍﻥ ﺧﻮﺩﺭﺍ ﮐﻪ ﺟﺎ&= #65251;ﺎﻧﺪﻩ ﺑﻮﺩﻧﺪ،ﺷﺎﻳA= 194; ﺁﻧﻬﺎ ﺭﺍ ﻧﺠﺎ&= #65173; ﺑﺪﻫﺪ. ﻭﻟﻰ ﺑﺎ= ﺻﺪ ﺍﻓﺴﻮس ،ﮐﻪ ﺁ= 5255;ﻬﺎ ﺭﺍ ﻫﻤﭽﻨﺎﻥ ﺧ&= #65262;ﺍﺏ ﻳﺎ ﺩﺭ ﻣﺮﺗﻊ ﺩ= ﻧﻴﺎ ﺑﻌﻠﻒ ﭼﺮﺍﻧﻰ&#= 1548;ﻭ ﭘﺮﻭﺍﺭ ﺷﺪﻥ ﺗ&= #65254; ﻭ ﺫﻫﻦ ﺧﻮﺩ ﻣﺸ= ﻐﻮﻟﻨﺪ. ﮐﻪ ﺟﺰ A= 169;ﺘﺪﺭﻳﺞ ﭘﺮ ﮔﻨﺎﻫﻰ ﻭ ﺳ= ﻴﺎﻫﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩ ﻧﻤﻰ ﭘﺮﺩﺍﺯﻧ&#= 65194; ﺁﻧﮕﺎﻩ ﺍﻧﮕﺸ&#= 65174; ﺷﻤﺎﺭﻯ ﺍﻧﺴﺎ&#= 65253; ﻣﺴﺘﻌﺪ ﻣﻴﭙﺬ&#= 65267;ﺮﻧﺪ ﮐﻪ ﺍﺯ ﻓﺮﺯﻧﺪ&= #65165;ﻥ ﺍﻭ ﻧﻴﺴﺘﻨﺪ.ﻭ&= #65247;ﻰ ﺍﻭﺭﺍ ﺑﭙﺪﺭﻯ &= #65267;ﺎ ﻣﺎﺩﺭﻯ ﺍﻟﻬﻰ &= #65251;ﻰ ﭘﺬﻳﺮﻧﺪ.ﭘس ﺍ&#= 65255;ﺴﺎﻥ ﺭﺍ ﺑﺎﺭ ﺩﻳﮕﺮ = ﺩﺭ ﺍﻳﻦ ﺟﻨﮕﻞ،ﻭ &#= 65169;ﺎ ﻫﻤﺎﻥ ﻋﻠﺎﺋﻢ &= #65239;ﺒﻠﻰ،ﺁﻧﺎﻥ ﺭﺍ ﺑﺴﺎﺣﻞ ﻧﺠ&= #65166;ﺕ ﻭ ﺷﻬﻮﺩ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﻭﺗﺤﻠﻴ&#= 65258; ﭘس اﺯ ﺗﺨﻠﻴﻪ= 548;ﺑﺘﺠﻠیه ها ﻣﻴﺮﺳﺎﻧﻨA= 194;.ﺑﺎﺯﻫﻢ ﺍﮔﺮ ﻋﻤﺮﻯ ﺑﻮ&= #65193; ﺑﺨﻠﻖﺑﺎﺯ ﻣﻴ&#= 64405;ﺮﺩﺍﻧﺪ.ﺗﺎﺑA= 166;ﺯﺗﻌﺪﺍﺩ ﺩﻳﮕﺮی ﺮﺍ ﻧﺠ&#= 65166;ﺕ ﺑﺪﻫﻨﺪ،ﮐﻪ ﻣ= 5240;ﺎﻡ ﻧﺒﻮت ﺪﺍﺭﻧﺪ.&#= 65261;ﻟﻰ ﮐﺴﻰ ﺭﺍ ﻃﺎﻟﺐ = ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻧﻤﻰ ﺑﻴ&= #65256;ﺪ.ﻭ ﺍﮔﺮ ﻳﺎﻓﺖ،ﺗ= 5262;ﺍﻥ ﻋﺒﻮﺭ ﺍﺯ ﭘﻞ ﺻ= ﺮﺍﻁ ﻳﺎ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;،ﻭ ﺟﻨﮕﻞ ﭘﺮ ﻣﺸﮑ&= #65248;ﺎﺕ ﺟﻬﺎﻥ ﻧﻮﻉ ﺑﺸ&= #65198;ﻳﺮﺍ ﻧﺪﺍﺭﻧﺪ.ﻭ ﻧﻴ&= #65252;ﻪ ﺭﺍﻩ ﻟﻨﮓ</s= pan> &#= 65251;ﻴﮕﺮﺩﻧﺪ.ﻭ ﺑﻘﻮﻝ ﺍﺑﺮﺍﻫ&#= 65268;ﻢ ﻭ ﻟﻮﻁ ﺩﺭ ﭘﻴﺮ= ﻯ ﻭﻭﻗﺖ ﻣﺮﮒ ﻓﺮ&= #65199;ﻧﺪﻯ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194; ﮐﻪ ﺭﺍﻩ ﻭﻫﺪف &= #65153;ﻧﻬﺎ ﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻤ&= #65166;ﻳﻨﺪ.ﮔﺮﭼﻪ ﺩﺭ ﭘﻴﺮﻯ ﺍﺑﺮ&= #65165;ﻫﻴﻢ ﺩﻭ ﻓﺮﺯﻧﺪ ﺍﻟ&= #65260;ﻰ ﻭﮐﺎﻣﻞ ﻳﺎﻓﺖ&#= 1548;ﻭﻟﻰ ﻟﻮﻁﮐﺴﻰ ﺭﺍ ﻫ&= #65250; ﻧﻴﺎﻓﺖ.ﺳﺎﻟﮑ&#= 65166;ﻥ ﮐﺎﻣﻞ ﺷﺪﻩ ﻭﻟ&= #65264;ّ ﺍﻟﻬﻰ،ﻓﺮﺯﻧA= 194;ﺍﻥ ﺍﻟﻬﻰ ﺍﻭ ﻫﺴﺘ&= #65256;ﺪ.ﭘﺴﺮ ﻳﺎ ﺩﺧﺘﺮ ﺍﻟﻬ&= #65264;. ﮔﺮﭼﻪ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭ ﺣﮑﻢ &#= 65199;ﻥ ﺩﺭ ﺍﻃﺎﻋﺖ،ﺑ= 5198;ﺣﺴﺐ ﻋﺮﻑ ﻫﻤﻴﺸﮕﻰ &= #65165;ﻧﺴﺎﻧﻬﺎ ﻣﺤﺴﻮب ﻤﻴﺸﻮ= 5255;ﺪ.ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﺩ ﺑﺎﺷ&= #65256;ﺪ.ﻭ ﭘﻴﺮ ﻣﺮﺩﻯ ﺑﺎ = ﺍﺭﺍﺩﻩ ﺍﺳﺖ،ﺣﺘﻰ ﺍﮔ= 5198; ﺯﻥ ﺑﺎﺷﺪ. ﻭ ﺍﻣ= ;ّﻰ ﻣﺮﺩ،ﻳﺎ ﺍُﻡ= 17; ﺍﻟﻤؤﻣﻨﻴﻦ ﺯﻥ ﺧﻮﺍﻧﺪﻩ ﻣ&= #65268;ﺸﻮﻧﺪ. ﺍﮔﺮ ﻗﺮﻳﻦ ﺍﻟ&= #65260;ﻴّﻮﻥ ﻳﻚ ﻗﺪﻡ ﺟﻠﻮﺗ&= #65198; ﺭﺍﻩ ﻣﻴﺮﻭﺩ، &#= 65261;ﻟﻰ ﻓﺮﺷﺘﻪ ﻭ ﻗﺮﻳ&= #65254; ﻣﺪﺑّﺮ ﺍﻧﺴﺎ= 606; هاﻯ ﻗﻬﻘﺮﺍﺋA= 264;،ﻳﻚ ﻗﺪﻡ ﻋﻘﺐ ﺗﺮﺻ&= #65166;ﺣب ﻮﻣﺼﺎﺣﺐ ﺧﻮﺩ&#= 65197;ﺍﻩ ﻣﻴﺮﻭﺩ.ﻭ ﻟﺬﺍ = ﺩﺭ ﺍﻳﻦ ﺟﻨﮕﻞ ﺳﺮ = ﺍﺯ ﻧﺴﺦ ﻭﻣﺴﺨﻬﺎ&#= 65263; ﺣﻴﻮﺍﻧﻰ ﻭﺣﻰ &= #65235;ﺴﺦ ﮔﻴﺎﻫﻰ ﭘس ﺍﺯ &= #65251;ﺮﮒ ﺩﺭ ﻣﻴﺂﻭﺭﻧﺪ.&= #65199;ﻳﺮﺍ ﺩﺭ ﺍﻳﻦ ﺟﻨﮕﻞ = ﻫﺴﺘﻰ ﺑﻠﻌﻴﺪﻩ ﻳﻚ ﻧ&= #65262;ﻉ ﺣﻴﻮﺍﻧﻰ ﻳﺎ ﮔ&= #65268;ﺎﻫﻰ ﻭ ﻳﺎ ﺟﻤﺎﺩﻯ ﺍ= ﻳﻦ ﺟﻨﮕﻞ ﺩﺭﻣﻴﺂ&#= 65267;ﺪ.ﻭﮐﺴﻰ ﺟﺰ ﺑﺎ ﻫﺪﺍﻳت اﻭﻟﻴﺎﻯ ﺧﺪﺍ= 548; ﺑﺘﻨﻬﺎﺋﻰ ﻗﺎ&#= 65193;ﺭ ﺑﺨﺮﻭﺝ ﺍﺯ ﺍﻳ&= #65254; ﺟﻨﮕﻞ ﻧﺎﻣﺤﺪ&#= 65261;ﺩ،ﻭﺍﺯ ﻫمه ﻄﺮف ﭙﺮﺧA= 220;ﺮﻧﻴﺴﺖ.ﺣتی اﮔﺮ ﻳﮑﻰﺍﺯ ﻣ&#= 65268;ﻠﻴﻮﻧﻬﺎ ﺭﻩ ﮔﺬﺍﺭﺍﻥ ﺍ&= #65267;ﻦ ﺟﻨﮕﻞ،ﺑﻤﺸﻴ= 17;ﺖ ﻭ ﻫﺪﺍﻳﺖ ﺍﻟﻬ&= #65264; ﻭ ﺍﻭﻟﻴﺎﻯ ﻧﺎ&= #65207;ﻨﺎﺧﺘﻪ ﺷﺨﺺ،ﺑﺴﺎﺣﻞ = 5255;ﺠﺎﺕ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﺟﻨ= ﮕﻞ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ &= #65169;ﺸﺮﻯ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺍﻟ&= #65170;ﺘﻪ ﺑﻨﺪﺭﺕ ﻋﺎﻗﻠ&#= 65264; ﭘس ﺍﺯ ﺗﺠﺮﺑﻪ &= #65199;ﻧﺪﮔﻰ،ﻭﻭﺣʌ= 08;ﺖ ﺟﻨﮕﻞ ﻫﺴﺘﻰ ﺑ&= #65236;ﮑﺮ ﺗﻮﺑﻪ ﻭ ﺍﻟﺘﺠ&= #65166; ﺑﺨﺪﺍﻭﻧﺪ ﺑﺮ&#= 65165;ﻯ ﻣﻌﺮﻓﻰ ﻳﻚ ﺭﺍ&= #65259;ﻨﻤﺎ ﺑﺮﺍﻯ ﺧﻮ= ;ﺩ ﺑﺎﺷﺪ، ﻭﺍﮔﺮ ﺻﺎﺩﻕ ﺑ&= #65166;ﺷﺪ. ﺿﻤﻨﺎ ﺩﺭ ﺭؤﻳ&#= 65166; ﭼﻨﻴﻦ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65194; ﺷﻨﺎﺧﺖ.ﻭﺑﺎ ﻫ&= #65198;ﻣﺮﺣله ﻴﺸﺮﻓﺘﻰ،ﮔﻮA= 163;ﻰ ﺭﺍﻫﻨﻤﺎﻯ ﺩﻳ&#= 64405;ﺮﻯ ﭘﻴﺪﺍﻣﻴﺸﻮﺩ. &= #64400;ﻪ ﺍﺯ ﺭﺍﻫﻨﻤﺎﻯ &= #65239;ﺒﻠﻰ،ﺭﻭﺡ ﺷﺨﺺ ﺭﺍ ﺗﺤﻮﻳ&= #65246; ﻣﻴﮕﻴﺮﺩ.ﻳﺎ ﻫ&= #65252;ﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻋﻠﺎﺋﻢ ﺍﻟﻬﻰ &= #65193;ﺭ ﺟﻨﮕﻞ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺟﻬﺎﻥ،ﮐﻪ &#= 64380;ﻮﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻣﻮﻋﻮ= 5193; </spa= n>ﺯﺭﺩﺷﺖ ﻭﻣʌ= 04;ﻴﺢ ﻭﻣﺤﻤﺪ ﺭﺳﻴﺪ&#= 1606; ،ﺑﺠﻬﺎﻥ ﻧﻮﻉ &#= 65235;ﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺑﻌﺪ ﻭﺍﺭ&= #65193; ﺟﻬﺎﻥ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ. ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﮐ&= #65258; ﻫﺮ ﻧﻈﺮﻳﻬﺎﻯ &= #65169;ﺘﻮﺍﻧﺪ، ﻧﻘﺶ ﻗﺎﻧﻊ ﮐﻨ&= #65256;ﺪﻫﺎﻯ ﺑﺮﺍﻯ ﺍﻳﻦ ﭘﺮ&= #65203;ﺸﻬﺎ ﺩﺭ ﺑﺎﺭﻩ ﺫﻫﻦ = ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺭﺍ ﺑﺪﻫﺪ. ﻭ ﻗﺎ= ;ﻧﻊ ﮐﻨﺪ،ﻭﻳﺎ ﺩﺭ &#= 65165;ﺻﻞ ﺑﺎﻃﻞ ﺍﺳﺖ، ﻳ&#= 65166;ﻣﻨﺤﺮف اﺯﻳﻚ ﺣﻘﻴﻘﺖ &#= 65239;ﺒﻠﻰ ﺑﺎﺷﺪ. ﭼﻮﻥ ﻗﺸ= ﺮﻳّﻮﻥ </spa= n>ﻣﺬﻫﺒﻰ ﻫﻤʌ= 58; ﺍﺩﻳﺎﻥ.ﺍﻭﻟ᥾= 8;ﺎﻯ ﺍﻟﻬﻰ ﻣﺪﺍم ﻨ&#= 65224;ﺮﻳّﺎت ﺠﺪﻳﺪ ﺍﻟﻬﺎﻣ&#= 65264; ﻭ ﻟﺪﻧّﻰ ﺩﺍﺭ&#= 65255;ﺪ، که ﻤﮑﻤّﻞ ﻧﻈA= 198;ﻳّﺎت اﻭﻟﻴﺎی قبلی= ﺍﺳﺖ. ﻭﻧﻪ ﺑﺎﻃﻞ ﮐﻨ&= #65256;ﺪﻩ ﺁﻧﻬﺎ ﺯﻳﺮﺍ ﻣ&= #65194;ﺍﻡ ﺧﻮﺩ ﺍﻧﺴﺎﻥ،= 5261; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭ&= #65261;ﺣﺶ،ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﻓﺼﻮ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5187;ﺘﻰ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺑﺎﻟﺎ ﻣﻴﺮﻭﺩ.&= #65261; ﻫﺮ ﺑﺎﺭ ﺑﺎ ﺟﻬ= ﺎﻧﻰ ﺗﺎﺯﻩ ﺍﺯ ﺣﻘﺎ&= #65267;ﻖ ﻭ ﺩﻟﺎﺋﻞ ﻭ ﻋﻠ= ﺎﺋﻢ ﻣﻴﺮﺳﺪ.ﮐﻪ ﺗﻮ&= #65235;ﻴﻖ ﺩﺭ ﻓﻬﻢ، ﺁﻧﮕ&#= 65166;ﻩ ﻣﻨﻮﻁ ﺑﻔﻬﻢ ﻋ&= #65248;ﺎﺋﻢ ﻗﺒﻠﻰ ﻭ ﻧﻈﺮﻳ&= #1617;ﺎﺕ ﺍﻟﻬﻰ ﭘﻴﺸﻴﻦ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﺧﺪﺍﻭﻧﺪ ﺭﺍ &= #65255;ﻬﺎﻳﺖ ﻭ ﺣﺪﻭﺩﻯ ﺑﺮﺍ&= #65263; ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺗ&= #65184;ﻠّﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺳﻄﻮ= ﺡ ﺑﺮﺗﺮ ﻧﻈﺮﻳّ= 5166;ﺕ ﻭ ﺣﮑﻤﺘﻬﺎ ﻧﻴ&= #65204;ﺖ.ﮐﻪ ﺍﮔﺮ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65239;ﺎﺑل ﻘﻴﺎس عقلی ﻧ᥾= 8;ﺴﺖ،ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺣ&= #65268;ﻮﺍﻧﻴّﺖ ﻭ ﺟﻨﮕﻠﻰ ﺧﻮﺩ = ﻣﻴﺒﺎﺷﺪ ﭘس ﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺁﻳﻨﺪﻩ ﺑﺎ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﺑ&= #65208;ﺮﻯ،ﺑﺎ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻤ&= #65166;ﻥ ﺭﻓﺘﺎﺭ ﺭﺍ ﻣﻴ&= #64401;ﻨﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺎ = ﻣﻴﻤﻮﻥ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺁ&= #65255;ﺎﻥ ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎ&#= 65253; ﺭﺍﻩ ﺷﻴﺮﻯ ﺭﺍ = ﻃﻰ ﻣﻴﮑﻨﺪ ﮐﻪ ﺍﺯ = ﺳﺮﻋﺖ ﻧﻮﺭ ﻭ ﻓﮑﺮ ﻧﻴ= ﺰ ﺳﺮﻳﻌﺘﺮ ﺣﺮﮐ&#= 65174; ﺩﺍﺭﻧﺪ.ﻭﺩﺭ ﻣ&= #65262;ﺟﻮﺩﻳّﺖ ﭼﻬﺎﺭ ﺑﻌﺪﻯ ﻭ = ﭼﻨﺪ ﺻﺪ ﺳﺎﻝ ﻋﻤﺮ ﭼ= ﻪ ﺑﻬشت ﻨﻮﻋﻰ ﻋ= 5224;ﻴمی ﺮﺍ که ﻨﺨﻮﺍﻫ= 5194; ﺩﺍﺷﺖ.ﺩﺭﺣﺎﻟ&#= 65268;ﮑﻪ ﻫﻨﻮﺯ ﺑﻬﺸﺘﻬ&#= 65166;ﻯ ﺑﺰﺭﮔﺘﺮ ﻭ ﺑﺎ&= #65247;ﺎﺗﺮ،ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺩﺭ = ﭘﻴﺶ ﺩﺍﺭﺩ. ﻭﻳﺰﺍﻯ = ﻭﺭﻭﺩ ﺑﻌﻮﺍﻟﻢ ﺑﻌﺪ&#= 1740; ﻮﺍﻟﻬﻰ ﺑﺎﻟﺎ&#= 65175;ﺮ،ﺍﻣﺮﻭﺯ ﺑﺎﻳﺪ ﮐﺴﺐ ﺷﻬ&= #65262;ﺩ ﻧﻮﺭﻗﺎﺋﻢ ﺍﺯ&#= 65203;ﻔﺎﺭﺕ ﺧﺎنه ﺨﺪﺍﻭﻧA= 194;،ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺷﺸﮕﺎﻧﻪ،ﺑﺨA= 212;ﻮﺹ ﭘس اﺯ ﮐﺴﺐ ﺗﺄ&#= 65267;ﻴﺪ ﺳﻔﺎﺭﺕ ﻃﺮﻳﻘ&#= 65174; ﻭﻟﺎﻳت ﺴﻠﻮﻙ &#= 65251;ﺤﻤﺪﻯ، ﻭ ﺍﻧﺠﺎﻡ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺍﺳﺖ.ﭘس &= #65255;ﻈﺮﻳّﺎﺕ ﻣﺘﻔﮑّﺮﻳﻦ ﺑ= 5208;ﺮﻯ ﺑﺪﻭﻥ ﺳﻠﻮک ا= 5247;ﻬﻰ ﺩﺭﺑﻬﺘﺮﻳﻦ ﺷ&#= 65198;ﺍﻳﻂ ﻭ ﺩﺭﺳت ﺘﺮﻳﻦ &= #65187;ﻘﺎﻳﻖ ﺧﻮﺩ، ﺑﺎﺯ ﻧﺴ&#= 65170;ﻰ ﺑﻮﺩﻩ ﻭ ﻫﻨﻮﺯ = ﺣﻘﺎﻳﻖ ﻭﺍﻗﻌﻴﺘﺮ ﺩﺭ&#= 64344;ﻴش هستند. ﺍﻭﻟﻴᥴ= 6;ﻯ ﻣﮑﻤّل ﻧﻈﺮﻳ= 17;ﺎﺕ ﻫﻢ. ﻭﻟﻰ ﻓﻠﺎﺳ= ﻔﻪ ﻣﺎﺩﻯﻫﺮﻳﻚ ﻟ&#= 65228;ﻨﺖ ﮐﻨﻨﺪﻩ ﺩﻳﮕﺮ&#= 65263; ﺍﺳﺖ. ﻧﻔﻰ ﻭ ﺗﮑ= ;ﺬﻳﺐ ﻫﻤﺪﻳﮕﺮ ﺩﺍﺭ&#= 65255;ﺪ.ﻭﺧﻮﺩ ﻧﻴﺰ ﺗﺎ ﺯﻧﺪﻩ = ﻫﺴﺘﻨﺪ،ﺍﻧﮑA= 166;ﺭ ﻭﺗﮑﺬﻳﺐ ﻫﺎ ﻭ = ﻟﻌﻨﺖ ﻫﺎﻯ ﺑﻴﺸﻤﺎﺭ&#= 65263; ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑ&#= 65256;ﻨﺪ . <o:p></o:p> = 5191;ﻠﺎﺻﻪ ﺍﻳﻨﮑﻪ ﻧﻈﺮﻳ&#= 1617;ﺎﺕ ﻟﺎﻣﺮﮐﺰﻯ ﺩﺭ &= #65169;ﺎﺭﻩ ﻣﺎﻫﻴّﺖ ﻭ ﻣﮑ&#= 65166;ﻧﻴﺰﻡ ﻧﻔس ﭼﻮﻥ ﻫﻴﻮ&#= 65249;،ﺗﻨﻬﺎ ﺍﺯ ﻣﺠﻤﻮﻋﻬﺎ&#= 65263; ﺣﺎﻟﺎﺕ ﻭ ﺁثا= 5197; ﺩﺭﻳﺎﻓﺘﻰ ﺩﺭ &= #65165;ﺣﺴﺎس ها ﻣﻴﺪﺍﻧﻴﺪ= 48;ﻭﻟﻰ ﺍﺯ ﺭﻭﺍن ﻔﻴﻤ&#= 65166; ﺑﻴﻦ ﺍﻳن اﺣﻮ= 5165;ﻝ ﻣﺨﺘﻠﻒ،ﻭﺫﺧA= 268;ﺮهﻫﺎﻯ ﺃﺭﺷﻴﻮ ﺫﻫﻦ ﻭ&= #65255;ﺎﺧﻮﺩﺁﮔﺎه ﺘﻮجّه ﻨﻤﻴﮑʌ= 56;ﻨﺪ. ﻭﻧﻈﺮﻳّﺎﺕ ﻣ= 5198;ﮐﺰﻳّﺖ ﺷﺎﻳﺴﺘﻪ ﺗﺮ ﻧ&= #65236;س ﺮﺍ ﺗﻮﺍﻥ ﺷﻌﻮ&= #65197; ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﺩﻭﺭ ﻣﺤﻮﺭ ﺧﻮ&= #65193; ﺩﺭﺣﺎﻟﺖ ﺍﻧﻔ&#= 65198;ﺍﺩﻯ،ﻭﺩﺭ ﺣﺎﻟﺖ ﺍﺩﻏﺎﻡ &= #65207;ﺪﻥ ﺩﺭ ﻭﺣﺪﺗﻰ ﺑﺎ&= #65191;ﻮﺩ ﻫﺴﺘﻨﺪ.ﺑﺎﻳﺪ &= #64400;ﻪ ﻧﻈﺮﻳﻪ ﺳﻮﻣﻰ &= #65183;ﺴﺖ،ﮐﻪ ﻫﻢ ﻣﺮﮐﺰﻳّﺖ &#= 65255;ﻔس ،ﻭﻫﻢ ﻟﺎ ﻣﺮﮐ&#= 65200;ﻳّﺖ ﺁﻥ ﺭﺍ ﺗﻮﺟﻴﻪ = ﮐﻨﺪ.ﮐﻪ ﻫﻢ ﻧﺘیجه ﺘﺠA= 198;به های ﺸﺨﺼﻰ،ﻭ᥽= 9;ﻢ ﺩﻟﻴﻠﻰ ﺑﺮﺍﻯ &= #65165;ﺑﺪﺍﻋﺎﺕ ﺟﺪﻳﺪ ﺫﻫﻦ ﻭﺭ&= #65261;ﺍﻥ ﺷﺨص ﺒﺎﺷﺪ.که = 575;ﺑﺪﺍﻉ ﺍﺯ ﺗﺠﺮﺑﻪ ﻗﺒ&= #65248;ﻰ ﻧﻴﺴﺖ.ﻭﻳﺎﻫﻤ&#= 65166;ﻥ ﻧﻈﺮﻳﻪ.ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﻧﻔس ﺭﻭﺍﻥ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﻭﺫﻫﻦ ﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺍﺳﺖ.ﮐﻪ ﭼﻮﻥ ﺷ= ﺨص ﻤﺎﻧﻨﺪ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻧﻈﺮ ﻭﻫﺪﻑ ﺑﺒ&= #65166;ﻟﺎ ﻭ ﺁﻳﻨﺪه ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548; ﻣﺪﺍﻡ ﺭﻭﺍﻥ ﺁ&= #65255;ﻬﺎ ﺩﺭ ﻭﺣﺪﺕ ﺗﮑﺎ&= #65251;لی اﺳﺖ.ﮐﻪ ﺳﺎﻟﻚ &= #65191;ﻮﺩ ﺭﺍ ﻧﻴﺰ ﺩﺭﻣﻴ&= #65166;ﻥ ﻧﻤﻰ ﺑﻴﻨﺪ.ﻭﭼ&= #65262;ﻥ ﻧﻈﺮ ﺑﺪﻧﻴﺎ ﻭ&= #65255;ﻮﻉ ﺑﺸﺮﻯ ﮐﻨﺪ،ﻭ= 5267;ﺎ ﻧﻈﺮ ﺑﺴﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺃﻫﺮﻳﻤﻨﻰ،ﭼA= 262;ﻥ ثرﻭﺕ ﻭ ﺷﻬﻮﺕ &#= 65261; ﺷﻬﺮﺕ ﻭ ﻟﺬﺕ ﻭ= ﺭﻳﺎﺳﺖ ﻭ ﺳﺘﻤﮕﺮﻯ ﺑﭙ&= #65198;ﺩﺍﺯﺩ،ﺟﺰ ﺧﺎﻃﺮﺍﺕ ﺷﺨﺺ &= #65193;ﺭ ﺭﻭﺍﻥ ﺧﻮﺩ ﻧﻤ&= #65264; ﺑﻴﻨﺪ.ﺁﻧﻬﻢ ﺗ&= #65256;ﻬﺎ ﺩﺭ ﺳﻄﺢ ﺫﻫﻦ ﺧ= ﻮﺩﺁﮔﺎﻩ،ﻭ ﺍﺯ ﺁﺧﺮﻳﻦ ﺧﺎ&= #65219;ﺮﺍﺕ ﮐﻪ ﺑﺎﻭﻯ ﺍﺯ ﻟ= ﺬﺗﻬﺎ ﻣﺎﻧﺪﻩ.ﻭﻳﺎ ﻓ&= #65198;ﺍﻭﺍﻥ ﺭﻧﺞ ﻭ ﺯﺣﻤﺖ ﻗ= ﺒﻞ ﺍﺯ ﻟﺬﺕ، ﻭﺣﺘ&#= 65264; ﺑﻌﺪ ﺍﺯ ﻫﺮ ﻟﺬ= ﺗﻰ ﮐﻪ ﺩﺭ ﺧﺎﻃﺮ ﺩ= ﺍﺭﺩ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﻧﻈﺮﻳّﺎﺕ ﻣﺮ= 4400;ﺰﻯ ﺭﺍ،ﮐﻪ ﺳﺮﺍﺳ= 5198; ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ &= #65193;ﺭﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﻭﺟﻬﺎﻟ&#= 1578; ﻮﺣﻴﻮﺍﻧﻴّت را ﺗﺸﺒﻴﻪ ﺑﻘ= 5248;ﻮﻩ ﺳﻨﮕﻰ ﻣﻴﮑﻨﺪ&#= 1548;ﮐﻪ ﻣﺮﮐﺰ ﮔﻠﻮله = 5170;ﺮﻓﻰ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﺪ.ﻭ ﺍﺯ ﻗلّه کوﻩ ʋ= 69;ﺪﺭّﻩ ﻗﻬﻘﺮﺍ ﺳﺮﺍﺯ&#= 65267;ﺮﻣﻴﺸﻮﺩ،ﻭ ﻫﺮﺩﻡ ﺑﺰﺭﮔﺘ&#= 65198;ﻣﻴﮕﺮﺩﺩ. ﮔﻮﺋﻰ ﺧﺪﺍ &#= 65251;ﺮﮐﺰ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ،ﻭ ﺍﮔﺮ ﺳﺎﻟﻚ ﺑﻤ&= #65198;ﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﮐﻮﻩ &= #65255;ﻮﺭﺩﻯ ﺳﺨﺖ ﻧﻤﺎﻳﺪ، &#= 65251;ﺪﺍﻡ ﺍﻳﻦ ﻣﺮﮐﺰ ﻧﻔ&= #65204;ﺎﻧﻰ ﺑﺸﺮﻯ ﺫﻭﺏ ﺷﺪ&= #65259;ﻮ ﭘﺎﻙ ﻣﻴﺸﻮﺩ ﻭ = ﺳﺒﻚ ﺗﺮ ﻣیگرﺩد ﮐʌ= 58; ﺑﻘﻠّﻪ ﮐﻮﻩ ﻗﺎﻑ،ﻭ ﺍ&#= 65247;ﺒﺮﺯ ﻭﺟﻮﺩ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﺪ.ﮐﻪ ﺍﺯ ﻫﻔﺘﺨﻮﺍﻥ &= #65197;ﺳﺘﻢ ﮔﻮﺋﻰ ﺑﺎﻟﺎ ﻣ&= #65268;ﺮﻭﺩ.ﺗﺎ ﺩﻳﻮ ﺳﻔﻴﺪ ﻳﺎ = ﺳﻴﺎﻩ ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩﺭﺍ ﺑﮑﺸﺪ، ﻭﺗﺎﺝ &#= 65261;ﻓﺮ ﺷﺎﻫﻰ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﺮﺳﺮ ﺑﮕﺬﺍﺭ&#= 65193;.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺩﺭ ﭘﻴﻤﺎﻥ ﺳﻠ&= #65262;ﮐﻰ ﺑﺎ ﺧﻮﺩ ﭘﺎﺩﺷ&= #65166;ﻫﻰ ﻭ ﺧﺪﺍﺋﻰ ﻣﻴﮑ&= #65256;ﻨﺪ.ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻫﺴﺘﻰ ﺗﻦ ﻭ= ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﻣﺎ ﻫﺴ&= #65174;.ﮐﻪ ﺧﺪﺍ ﺩﺍﺧﻞ ﻫﺴ&= #65176;ﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﻭﭼ&= #65262;ﻥ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65165;ﺯ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑ&= #65198;ﻭﺩ،ﺑﺨﺪﺍی ﺨﺎﺭﺝ ﻣﻴﺮﺳﺪ.&= #65267;ﺎ ﺍﮐﻨﻮﻥ ﺍﺯ ﺭﺏ&= #1617; ﻭ ﺧﺪﺍﻯ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﻣ&= #65268;ﺮﻭﺩ،ﺑﻤﺮﺯ ﻭﻋﺮﺵ ﺧﺪﺍﻯ ﺑ&= #65198;ﺗﺮ،ﻭ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65175;ﺮ ﺧﻮﺩ ﻣﻴﺮﺳﺪ. ﻭ= ﺑﺎﻳﺪ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺯ = ﺍﻳﻦ ﻋﺮﺷﻬﺎﻯ ﺍﺭﺑ&#= 65166;ﺏ ﻧﻮﻉ،ﻳﮑﻰ ﺑﺮ= 5175;ﺮ ﺍﺯ ﺩﻳﮕﺮﻯ ﺑﺎ&= #65247;ﺎﺭﻓﺖ،ﮐﻪ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ ﺭﺳﻴﺪ.ﻭ ﻫﺮﺑﺎ&= #65197;ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65261;ﺻﻮﻟﻰ ﻭ ﺷﻬﻮﺩ ﺗﺠﻠّ&#= 65264; ﺧﻮﺩﺭﺍ ﻳﺎﻓﺖ. = ﮔﺮﭼﻪ ﺩﺭ ﻣﻄﻠﻖ ﻧﻬﺎ&= #65267;ﺖ ﺭﺳﻴﺪﻥ ﺑﻪ ﺍﻟ&= #65248;ﻪ،ﻳﺎ ﮐﺴﻰ ﮐﻪ ﻫﻨﻮﺯ(= ﻫﻮ ﻭ ﺍﻭ)ﺧﺪﺍﻭﻧﺪ = ﺩﺭ ﻋﻤّاء ﺪﺭﻫﺎʌ= 59;ﻮﺕ ﻧﺮﺳﻴﺪﻩ ﺍﺳﺖ.&= #64400;ﻪ ﺩﺭﺟﻬﺎﻥ(ﻋﺪﻡ &= #65251;ﺎﺳﻮﺍﻩ)ﻣﻴﺒ= 5166;ﺷﺪ.ﺍﻟﻠﻪ ﻋﺮﺑﻰ ﺷﺪﻩ ﺃﻫ&= #65262; ﺩﺭ ﺃﻫﻮﺭﻣﺰﺩ&#= 65165; ﺍﺳﺖ.ﻳﻌﻨﻰ ﺍﻳ&= #65254; ﻫﻨﻮﺯ(ﺁﻥ ﻭ ﺍﻭ= )ﻧﻴﺴﺖ.<o:p></o:p> = 5255;ﻈﺮﻳﻪ ﺳﻮﻡ ﺭﻭﺡ ﻭﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ، ﻫﻤﺎﻥ &#= 65183;ﺮﻳﺎﻥ ﺳﻴّﺎﻟﻪ ﻭﺟﻮ= 5193;ﻯ ﺃﺻﻞ ﻭﺟﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ،ﮐﻪ ﻣﺪﺍ= 5249; ﺑﺎﻟﺎﺗﺮ ﻭ ﺍﻟ&= #65260;ﻰ ﺗﺮ،ﻭﻳﺎ ﭘﺎﺋ= 5268;ﻦ ﺗﺮ ﻭ ﺃﻫﺮﻳﻤﻨ&= #65264; ﺗﺮ ﻣﻴﮕﺮﺩﺩ. ﺑ= ﺮﺧﻰ ﺍﺯ ﺭﺍﻩ ﺣﻞ ﺟﻮ= ﻳﺎﻥ، ﺑﻴﻦ ﺩﻭ ﮔﺮﻭﻩ = ﻣﺮﮐﺰﻯ ﻭ ﻟﺎﻣﺮﮐﺰی ﺒ&#= 65262;ﺩﻥ ﻧﻔس ﻭﺭﻭﺍﻥ، = 4400;ﻪ ﺍﻟﺒﺘﻪ ﻣﻨﻈﻮ&#= 65197;ﺷﺎﻥ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257;،ﻭﺩﺭﻧﻬﺎﻳ᥵= 4; ﺑﻨﺎﺧﻮﺩﺁﮔﺎ= 607; اﻧﺴﺎﻥ ﻣﻨﺘﻬ= 5264; ﻣﻴﺸﻮﺩ،ﺻﺤﺒ= 78; اﺯ ﻣﺮﮐﺰﻯ ﺩﺭ&#= 65197;ﻭﺍن ﻤﻴﮑﻨﻨﺪ، ﮐﻪ &#= 65169;ﺪﻭ ﺷﮑﻞ ﺗﺼﻮﺭ ﺷﺪ&= #65257; ﺍﺳﺖ ﻣثلا ﺑﺎA= 267;ﺪ ﺭﺍﻩ ﺣﻞ ﺭﺍ ﺩﺭ= ﮊﻧﺘﻴﻚ ﻣﻘﺎﻣﻰ ﺍﻟﻬﻰ &= #65261;ﺑﺮﺗﺮ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨ&= #65262;ﻧﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻴ&#= 65250;. ﺁﻧﮕﺎﻩ ﻫﻢ ﺧﺪ&= #65165;ﻭﻧﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺣ&= #65166;ﻝ ﺑﺒﻴﻨﻴﻢ ﺭﺍﻩ &= #65187;ﻞ ﺩﻳﮕﺮﺍﻥ ﭼﻴﺴ&#= 65174;. ﻳﻚ ﺗﺼﻮﺭ ﺍﺯ ﭼ= ﻨﺎﻥ ﻣﺮﮐﺰﻯ ﺑﻨﺎﻡ &= #65255;ﻔس ﺑﺎ ﺫﺍﺕ ﻳﺎ ﻧﺎ= ﺧﻮﺩﺁﮔﺎﻩ ﻭﺫﻫﻦ ﺍﻳﻦ ﺍﺳ&= #65174;،ﮐﻪ ﻣﻮﺟﻮﺩﻯ ﺑﺴﻴ&#= 65218; ﻏﻴﺮ ﻣﺎﺩﻯ، ﻳ&#= 65166; ﮐﺎﺋﻦ ﻭﻣﻮﺟﻮ&#= 65193;ﻯ(ﻟﺎ ﺯﻣﺎﻧﻰ)ﺍﺳﺖ.ﻳ&= #65166;ﺍﻳﻨﮑﻪ ﺩﺭﺟﺴﻢ ﻫﺴﺖ، &#= 65261;ﻟﻰ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺑ&= #65166; ﺟﺴﻢ. ﻣﺎﻧﻨﺪ ﺍ= ﺳﺐ ﻳﻚ ﮔﺎﺭﻯ ﺍﺳﺖ&= #1548; ﮐﻪ ﺍﻓﻠﺎﻃﻮﻥ &= #65255;ﻴﺰ ﮔﻔﺘﻪ ﺑﻮﺩ. ﻳﻌ= نی اﺯ ﺟﺴﻢ ﻭﻇﺎﻫ&#= 65198; ﺁﻥ، ﻧﺎﺧﻮﺍﺳ= 578;ه اﻳﻨﺎﻥ ﺑﺮﻭﺡ &#= 65165;ﻟﻬﻰ ﺭﺳﻴﺪه اﻧﺪ، @= 400;ﻪ ﻟﺎﺯم آﻥ ﻣﻴﮕ= 5262;ﻳﺪ. ﭼﻮﻥ ﻫﺮ ﻣﻮﺟﻮ&= #65193;ﻯ ﺍﻟﻬﻰ ﻏﻴﺒﻰ ﺍ&= #65203;ﺖ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻟ&= #65166;ﻣﮑﺎﻧﻰ ﻫم اﺯ ﺻﻔﺎت عوالم اﻟﻬی ﻤ= ﻴﺒﺎﺷﺪ.ﭘس ﺒﻮﺩﻥ ﭼﻨﻴﻦ ﻣ&= #65198;ﮐﺰ ﺑﺴﻴﻂ،ﮔﻮﺋﻰ = 5231;ﻴﺮ ﺃﺗﻤﻰ ﻭﻏﻴﺮ ﻣ&= #65166;ﺩﻯ ﺩﺭ ﺟﺴﻢ ﻣﻌﻨﻰ = ﻧﺪﺍﺭﺩ.ﻭ ﺍﮔﺮ ﺑﺎﺷﺪ،ﺍ= 5211;ﻞ ﺭﻭﺡ ﺍﻟﻬﻰ ﺗﺄ&= #65267;ﻴﺪ ﺷﺪه اﺳﺖ.ﻭﻫﻤ= 5166;ﻥ ﻧﻔخه ﻮﺩﻣﻴﺪA= 257; ﺍﻟﻬﻰ،ﮐﻪ ﻣﺒ= 5194;ﺃ ﺭﻭﺡ ﺃﺯﻟﻰ ﺃﺑ&= #65194;ﻯ ﻫﺮﻣﻮﺟﻮﺩ ﺗﮑ&#= 65166;ﻣﻠﻰ ﺍﺳﺖ ﺣﺘﻰ ﺍﮔﺮ = ﻣﻮﺟﻮﺩﻯ ﺗﺤﺖ ﺃﺗﻤﻰ ﺑﺎ&= #65207;ﺪ.ﻭﺩﺭ ﻫﺮ ﺗﻮﻟﺪی ﺮﻭ&#= 65185; ﭘس ﺍﺯ ﮐﺴﺐ ﮐﻤ&= #65166;ﻟﺎﺕ ﺍﺯ ﺍﻧﻮﺍﻉ ﭘﻴ&= #65208;ﻴﻦ ﺍﻳﻨﻚ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﺗﻮﻟﺪ</sp= an> </spa= n>ﻫﻤﺎﻥ ﮊﻧﺘʌ= 68;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ،ﮐ= 5258; ﻣﻴﺨﻮﺍﻫﺪ ﺭﺍ&#= 65257; ﺃﺑﺪﻯ ﺧﻮﺩ، ﺗ&#= 65166; ﺧﺪﺍﻭﻧﺪ ﭘﻴﺸ&#= 65170;ﺒﺮﺩ. ﻭ ﺯﻣﺎﻥ ﺃﺯﻟﻰ = ﺃﺑﺪﻯ ﮐﻦ ﻓﻴﮑﻮﻥ ﺭﺍ&= #1548;ﻟﺎﺟﺮﻡ ﻭ ﺑﺪﻭﻥ ﺟﺮﻡ ﻭ= ﮐﺎﺭﻣﺎ ﺍﺩﺍﻣﻪ ﺑﺪﻫﺪ.&= #64400;ﺎﺭﻯ ﮐﻪ ﺭﻭﺡ ﻫﺮ ﻣﻮ= ﺟﻮﺩﻯ ﺗﺤﺖ ﺃﺗﻤﻰ ﻧﻴ&= #65200;،ﺯﻣﺎﻧﻰ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﻭﻧﺪ ﺷﺎﻳﺪ ﺑﻬﺘﺮ ﺑ&= #65166;ﺷﺪ ﺑﮕﻮﺋﻴﻢ،ﺭﻭA= 185; ﺑﺮﺍﻯ ﺟﺴﻢ ﻳﻚ = ﺍﺳﺐ ﮐﺸﺎﻧﺪﻩ ﻧﻴﺴ&#= 65174;.ﺯﻳﺮﺍ ﺍﻳﻦ ﺍﺳﺐ ﺑﺎﺯ = ﺭﺍﻧﻨﺪﻩ ﺍﺳﺐ ﻣﻴﺨﻮﺍﻫ&#= 65194; که ﺘﻦ ﻧﻤﻴﺘﻮ= 5165;ﻧﺪ ﺑﺎﺷﺪ.ﮐﻪ ﺗﻦ ﻣ= ﺎﺩﻯ ﻭ ﻏﻴﺮﺑﺴﻴﻂ ﺍ&= #65203;ﺖ،ﻭﺷﺎﻳﺴﺘʌ= 58; ﻫﺪﺍﻳﺖ ﻧﻴﺴﺖ.&= #65175;ﻌﻠﻴﻢ ﻭﻫﺪﺍﻳﺖ ﺭﻭﺡ &= #65197;ﺍ ﺑﻌﻨﻮﺍن اﺳﺐ= 48;ﺑﺎﻳﺪ ﻣﻮﺟﻮﺩﻯ ﻋﺎﻗ&#= 65248;ﺘﺮ ﺑﺎﺷﺪ ﮐﻪ ﺑﻌﻬ&= #65194;ﻩ ﻣﻴﮕﻴﺮﺩ.ﻭ ﺍﻟ&= #1617;ﺎ ﭼﻨﺎﻥ ﺟﺴﻤﻰ ﻋ&= #65166;ﻗﻞ ﺗﺮ ﻧﻴﺎﺯ ﺑﺎﺳ&= #65168; ﻫﻢ ﻧﺪﺍﺷﺘﻪ ﺍ&= #65203;ﺖ.ﻭﺍﮔﺮ ﺭﺍﻧﻨﺪﻩ ﺍﺳﺐ &= #65197;ﺍ،ﻏﻴﺮ ﺍﺯ= ﺟﺴم ا= ﻧﺴﺎﻥ ﺑﺪﺍﻧﻴﻢ، ﻳﻌ= 5256;ﻰ ﻫﻤﺎﻥ ﺩﺍﺷﺘﻦ &= #65197;ﻭح اﻟﻬﻰ،ﻭﻣﺪﺑ¡= 7;ﺮﺍﻥ ﺍﻟﻬی اﺳﺖ. ﻭﺗ&#= 65204;ﻠﻴﻢ ﻧﺎﭼﺎﺭﻯ ﺑﺄﺻ&#= 65246; ﻭﺟﻮﺩ ﻋﻮﺍﻟﻢ &= #65165;ﻟﻬﻰ ﻭ ﺧﺪﺍﻭﻧﺪ ﻭﻫ&= #65194;ﻓﻬﺎﻯ ﻃﺒﻴﻌﻰ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ. ﺁﻧﮕﺎﻩ ﻧﻪ ﺍﺳ&= #65168; ﻭﻧﻪ ﺟﺴﻢ ﺍﻧﺴ&= #65166;ﻥ ﻭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ&= #1548;ﺟﺰ ﺗﺎﺑﻊ ﻭﻣﻄﻴﻊ &= #65219;ﺒﻴﻌﻰ ﻭ ﻓﻄﺮﻯ ﻧﻴﺴﺖ.= ﭘس ﺍﻧﺴﺎﻥ ﻫﻢ ﺑﺎ&= #65267;ﺪ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ &= #65193;ﺭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺭﺍ ﺍﺟﺮﺍ ﻧﻤﺎ&= #65267;ﺪ ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ،&#= 65267;ﻌﻨﻰ ﺑﺸﻮ،ﻳﺎ ﻫﻤﺎ= 5253; ﺷﺪﻥ ﺗﮑﺎﻣﻠﻰ &= #65197;ﻭﺡ،ﺗﺎ ﻫﻤﺎن عبوﺭﺗᤨ= 1;ﺎﻣلی اﺯﺍﻧﻮﺍع ﻮﺍ@= 400;ﻨﻮن اﺯ ﻧﻮﻉ ﺑﺸﺮﻯ&#= 1548; ﺑﺮﺍی رﺳﻴﺪﻥ = 5169;ﻨﻮع ﻔﻮق ﺒﺸﺮﻯ.ﻫﻤ&#= 65166;ﻥ ﮔﻮﻧﻪ ﮐﻪ ﻗﺒﻠ&= #65166; ﺍﺯ ﺍﻧﻮﺍﻉ ﮔﻴ&= #65166;ﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ، ﺭ&#= 65261;ﺡ ﺧﻮﺩﺭﺍ ﺑﻤﺮﺍ&#= 65175;ﺐ ﻫﺰﺍﺭﮔﺎﻧﻪ ﻳ&#= 65166; ﺑﻴﺸﺘﺮ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺳﺎﻧﺪ&#= 65257; ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﻓﺮ= ;ﻣﺎﻥ ﺷﺪﻥ،ﺗﻨﻬﺎ ﺑ= 5166; </spa= n>ﮐﻤﻚ ﻓﺮﺳﺘʋ= 66;ﺩﮔﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ.ﭼﻪ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻃﺮﻳﻘﺘ&#= 65260;ﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺸﮕﺎ&#= 65255;ﻪ ﻫﺮ ﺯﻣﺎﻥ،ﻭﭼ= 5258; ﻣﺮﺍﺘﺐ ﻣﺪﺑّ= 5198; ﻭ ﺗﺠﻠﻴّﺎﺕ ﺷ&#= 65260;ﻮﺩﻯ، ﮐﻪ ﺑﺪﻝ ﺳﺎﻟﮑ&= #65166;ﻥ ﻣﻴﺮﺳﺪ.ﻭ ﺩﺷﻤ&= #65256;ﺎﻥ ﺍﻳﻦ ﻓﺮﻣﺎﻥ،= 5175;ﻨﻬﺎ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﻗﺸﺮﻯ ﺩﺭﺗﻤﺎ&#= 65251;ﻰ ﺍﺩﻳﺎن اﺳﻤﻰ = 5261;ﺭﺳﻤﻰ ﻫﺴﺘﻨﺪ، ﮐﻪ ﻣ&#= 65240;ﺼﻮﺩ ﺍﻧﺒﻴﺎﻯ ﺍﻭل= 740; اﻟﻌﺰﻡ ﻭ ﻏﻴﺮ &= #65165;ﻭﻟی اﻟﻌﺰﻡ ﺧﻮﺩ ﺭ&#= 65165; ﻧﻤﻴﻔﻬﻤﻨﺪ </spa= n>ﻳﺎ ﻧﻤﻰ ﺧﻮA= 165;ﻫﻨﺪ ﺑﻔﻬﻤﻨﺪ.ﻭﻋﺒ&#= 65166;ﺩﺍﺕ ﻣﻦ ﺩﺭﺁﻭﺭﺩﻯ &= #65193;ﺍﺭﻧﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺗﻘﻠ&= #65268;ﺪ ﻋﺒﺎﺩﺍﺕ ﺑﺪﺳ&#= 65176;ﻮﺭ ﺃﻧﺒﻴﺎ ﺭﺍ ﺑﻨ&= #65252;ﺎﻳﻨﺪ،ﮐﻪ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﻚ ﺧﻮﺩ ﺑﻮﺩه اﺳ= 5174;.ﻭﻧﺎﻗﻠﺎﻥ ﺍﺣﺎﺩﻳث ﺟﺎﻫ= 5246; ﻭ ﻏﻴﺮ ﺍﻟﻬﻰ، &= #65261; ﺑﻰ ﺧﺒﺮ ﺍﺯ ﻣﻘ= ﺼﻮﺩ ﺁﻥ ﺃﻧﺒﻴﺎ ﺑﻮ&= #65193;ه ﻮ ﺑﻤﺎ ﺭﺳﺎﻧﺪ&= #1607; اﻧﺪ.ﮐﻪ ﺑﺴﻴﺎ&#= 65197; ﺣﺬﻑ ﻭﺩﺳﺘﮑﺎ&#= 65197;ﻯ،ﻭ ﮐﺞ ﺳﻠﻴﻘﮕﻰ ﻭ&= #65191;ﻮﺩ ﺩﺭﺳﺖ ﭘﻨﺪﺍﺭ&#= 65263; ﺩﺍﺷته اﻧﺪ.ﻭ = 5165;ﻟّﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﻫﺮ ﺯﻣﺎ&= #65253;،ﻧﻴﺎﺯ ﺑﺘﮑﺮﺍﺭ ﺩﺳﺘ&#= 65262;ﺭﺍﺕ ﺍﻧﺒﻴﺎﻯ ﮔﺬﺷ&#= 65176;ﻪ ﻧﺪﺍﺭﻧﺪ. ﻭ ﺩﺳ= ﺘﻮﺭﺍﺕ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65261;ﻣﮑﺎﻥ،ﻭ ﺳﻄﺢ ﻋﻘﻞ ﺯﻣﺎ&= #65253; ﺧﻮﺩ ﺑﻮﺩﻩ ﻣﻴ&= #65194;ﻫﻨﺪ.ﻭﻫﺮ ﻭﻟﻰّ ﺍﻟﻬﻰ،A= 193;ﺍﺭﺍﻯ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﺪ، ﻭ ﺗ&#= 65236;ﻮﻳﺾ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﻭ&= #65187;ﺘﻰ ﺩﺳﺖ ﻭ ﺯﺑﺎﻥ ﺧ= ﺪﺍﻭﻧﺪﺍﺳﺖ، ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺑ&= #65198;ﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺩﺭ = ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ ﺑﺎ ﺧﻮ&= #65193; ﻭﻧﻪ ﺑﺮﺍﻯ ﺟﺎ&= #65251;ﻌﻪ ﻫﺎ،ﻭ ﺑﺮﺍﻯ ﻫ&#= 65252;ﻪ ﺯﻣﺎﻨﻬﺎ ﮐﻪ ﺟ&= #65166;معه ها، ﺑﺮﺣﺴﺐ ﻧA= 224;ﺮ ﺍﮐثرﻳّﺖ ﮐﻪ A= 231;ﻴﺮ ﺳﺎﻟﻚ ﻫﻢ ﻫﺴﺘ&= #65256;ﺪ، ﻫﺮﺟﻮﺭ ﮐﻪ ﺩﻭ&= #65203;ت ﺪﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;، ﻣﻴﺘﻮﺍﻧﺪ ﻣﻘ&#= 65198;ﺭﺍﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺍ&#= 65207;ته ﺒﺎﺷﻨﺪ.ﻭﻟﻰ ﻧ&= #65258; ﻫﺮﺟﻮﺭ ﻋﺒﺎﺩ&#= 65165;ت ﺪﻳﻨﻰ،ﺁﻧﻬﻢ = 705;ه خداﻭﻧﺪ ﺁﻧﺮʋ= 65; ﺷﺮﻙ ﻣﻴﺪﺍﻧﻨﺪ.ﻭﺑ&#= 65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺍﮔA= 198; ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭ&= #65199;ﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ،ﺑﺎﺯ = 5193;ﺭ ﻗﻌﺮ ﺟﻬﻨﻢ ﻳﺎ = ﻫﻤﺎﻥ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺟ&#= 65260;ﻨّﻤﻰ ﺟﻬﺎﻧﻮﻡ ﺟﻬﺎ&#= 65253;،ﺩﺭ ﻧﺴﺦ ﺑﺸﺮﻯ ﺑﺪ&= #65175;ﺮ،ﻳﺎ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ&#= 1548; ﻭ ﺣﺘﻰ ﻓﺴﺦ ﮔﻴ= ﺎﻫﻰ ﻭ ﺭﺳﺨﻬﺎﻯ ﺟﻤ&= #65166;ﺩﻯ ﻭﻭﺳﺨﻬﺎﻯ ﺗﺤ&#= 65174; ﺟﻤﺎﺩﻯ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. <o:p></o:p> = 5175;ﺼﻮﺭ ﺩﻭﻡ ﺍﺯ ﺭﺍﻩ ﺣ= ﻞ ﻭﺳﻂ ﭘﻴﺸﻨﻬﺎ&#= 65193;ﻯ ﻓﻠﺎﺳﻔﻪ،ﺫﻫA= 254; ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺩﺭ ﺑﻬﺘﺮﻳﻦ ﺍ&= #65187;ﻮﺍﻝ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65255;ﻔس ﺍﺯ ﻣﺒﺪﺃ ﻭﺣﺪ&= #65175;ﻰ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65193;ﺭ ﭘﺸﺖ ﺗﺠﺮﺑﻴّ= 5166;ﺕ ﺷﺨﺺ ﻗﺮﺍﺭ ﺩﺍ&= #65197;ﺩ.ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﻗﻠﻮﻩ ﺳ&= #65256;ﮓ ﻭﺳﻂ ﮔﻠﻮﻟﻪ ﺑ&= #65198;ﻓﻰ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻭﺣ&= #65194;ﺕ ﺩﻭ ﻣﻮﺟﻮﺩ ﻣﺎ&= #65193;ﻯ ﻭﻏﻴﺮ ﻣﺎﺩﻯ ﻣ&= #65188;ﺎﻝ ﺍﺳﺖ.ﻳﺎ ﻫﻤﺎﻥ = ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ ﺍﻟﻬﻰ &= #65197;ﻭﺡ.ﮐﻪ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ،&#= 65183;ﺴﻢ ﻭ ﺣﺘﻰ ﺫﻫﻦ ﺗﻨ= ﻬﺎ ﺗﺠﺮﺑﻴﺎﺕ ﺯﻧ&#= 65194;ﮔﻰ ﻧﻔس ﻧﻴﺴﺖ. ﺩﺭ&= #65175;ﮑﺎﻣﻞ ﻭﻣﻮﺟﻮﺩﻳّﺖ= 48;ﻭ ﺑﺎ ﻫﻤّﺖ ﺍﻳﻦ &= #65255;ﻔس ﺑﺴﻴﻂ ﻧﻴﺴﺖ، &#= 64400;ﻪ ﻣﻌﻠﻮﻡ ﻫﻢ ﻧﻴ&= #65204;ﺖ.ﺍﻳﻦ ﻣﺒﺪﺃ ﺍﻭﻟﻴﻪ&#= 1548;ﺍﺯ ﮐﺠﺎ ﺁﻣﺪﻩ،ﮐ= 5258; ﺩﺭ ﺗﻮﻟﺪ ﻃﻔﻞ = ﻣﻮﺟﻮﺩﺩﺭ ﺭﻭﺡ ﺑﻮﺩﻩ،ﺁ= 5255;ﮕﺎﻩ ﺍﺯ ﺗﺠﺮﺑﻴّﺎ= 5173; ﺯﻧﺪﮔﻰ، ﺃﺻﻞ &#= 65191;ﻮﺩﺭﺍ ﺣﻔﻆ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﻭﻟﻰ ﺑﻨﻈﺮیه عرﻓﺎﻧﻰ ﺳﻠﻮ@= 400;ﻰ، ﺍﻳﻦ ﻭﺍﺣﺪ ﺍﺻ&= #65248;ﻰ ﺭﻭﺡ، ﻧﺘﻴﺠﻪ &#= 65175;ﮑﺎﻣﻠﺎﺕ ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴ&#= 65254; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264;،ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺭﺍ ﺷﮑﻞ = ﻣﻴﺪﻫﺪ ﻭﻣﺪﺍﻡ ﺗﻐﻴﻴ&#= 65198; ﻣﻴﮑﻨﺪ. ﭼﻮﻥ ﺳ= ﺘﻮﻥ ﺟﻴﻮﻩ ﺗﺮﻣﻮﻣ&#= 65176;ﺮ،ﮐﻪ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎﻟﺎ ﻣﻴﺮﻭﺩ&#= 1548;ﻭ ﺑﺎﺯﻧﺪﮔﻰ ﻗﺸ&#= 65198;ﻯ ﻭ ﻏﻴﺮ ﺍﻟﻬﻰ، &= #64344;ﺎﺋﻴﻦ ﺗﺮ ﻭﺣﻴﻮﺍﻧﻰ &= #65175;ﺮ ﻣﻴﺸﻮﺩ.ﮐﻪ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺑﻤﺴﺨﻬﺎ&#= 65263; ﺣﻴﻮﺍﻧﻰ ﮔﺬﺷ&#= 65176;ﻪ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ.&= #65175;ﺎ ﺍﺯ ﻧﻮ ﺩﻭﺑﺎﺭ&= #65257; ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐ&= #65256;ﻮﻧﻰ ﺑﺮﺳﺎﻧﺪ،ﻭ ﻫ= 5252;ﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺍ = ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ،ﮐﻪ ﺑﺎ= 5255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﺩ.ﻭ ﺍﻟّﺎ ﺑﺎﺯ ﻗﻬ&#= 65240;ﺮﺍﻫﺎ ﻭ ﮐﺎﺭﻣﺎﻫﺎ ﺩ&= #65165;ﺭﺩ، ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷ&#= 65176;ﻪ ﻫﺎ ﺩﺭﺁﻳﻨﺪه= 5259;ﺎﻯ ﭘﺮﻋﺬﺍب ﺰﻧﺪ= 4404;ﻰ ﺟﻬﻨم ﺠﻬﺎﻥ ﺑ&#= 65166;ﮐﻤﺒﻮﺩﻫﺎﺯʌ= 55;ﺪﮔﻰ ﺭﺍﺣﺖ ﭼﻮﻥ ﻋﻘ&= #65246; ﻭﮐﺮﺍﻣﺎﺕ .<o:p></o:p></span= > = 5165;ﻳﻨﺎﻥ ﺍﻳﻦ ﻣﺮﮐﺰ ﻣﺒ&= #65194;ﺃ ﺩﺭ ﻣﺸﺎﺭﮐﺖ ﺩ&= #65197; ﺗﺠﺎﺭﺏ ﺷﺨﺺ ﺩ&= #65261;ﺭﻩ ﺯﻧﺪﮔﻰ ﺭﺍ،ﺃ= 5251;ﺮﻯ ﺑﺮﺗﺮ ﻭ ﻣﻬﻤﺘ&= #65198;،ﻭﺣﺘﻰ ﺣﺎﮐﻨﻢ ﺑﺮ ﻭﺟ&= #65262;ﺩ ﺗﺠﺮﺑﻴّﺎﺕ ﺷ= 5192;ﺺ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭ ﺗﺼﻤﻴﻤﺎﺕ ﺫﻫ&#= 65254; ﻭ ﺟﺴﻢ ﻣﻴﺪﺍﻧ&= #65256;ﺪ ﻭﻟﻰ ﻧﻘﺶ ﺧﺪﺍ = ﻭ ﺧﺪﺍﺋﻰ ﻧﺪﺍﺭ&#= 65193;.ﺁﻧﮕﺎﻩ ﺍﺿﺎﻓﻪ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﮐﻪ ﺍﻳﻦ ﻣﺒﺪﺃ ﻭﺗ&= #65184;ﺮﺑﻴّﺎﺕ،ﺑ᥷= 8;ﺣﺴﺐ ﻗﺎﻧﻮﻥ ﺧﺎﺹ ﺧ&= #65262;ﺩ، ﺩﺭ ﻣﻮﺟﻮﺩ ﺍﻧ&= #65204;ﺎﻧﻰ ﺍﺳﺖ. ﺍﻗﺪﺍﻡ ﺑ= ﺘﻨﻈﻴﻢ ﺳﻴﺴﺘﻤﻰ ﺍﺯ ﺍ&= #65193;ﺭﺍﻙ ﻭ ﺗﻔﮑّﺮ ﻭﺍﻓ&#= 65228;ﺎﻝ ﻧﻴمه ﺪﺭﺍﺯﻯ = 5197;ﺍ ﺩﺍﺭﺩ.ﻳﻌﻨﻰ ﮐ&= #65262;ﺭﻯ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65191;ﻮﺩﺭﺍ ﻣﺒﺪﺃ ﻧﻤﺎﻳﺪ&#= 1548;ﻳﺎ ﺑﻴﺴﻮﺍﺩ ﺟﺎﻫ&#= 65248;ﻰ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65191;ﻮﺩ ﺭﺍ ﺗﻌﻠﻴﻢ ﺑﺪ&= #65259;ﺪ،ﻭ ﺑﺎ ﺳﻮﺍﺩ ﮐﻨﺪ&= #1548;ﻭﺑﻴﻨﺎ ﻭﺯﻧﺪه ﻨﻤﺎﻳ= 5194;.ﺍﻳﻦ ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﻓ&= #64401;ﺮﻯ ﻫﺮ ﺍﻧﺴﺎﻥ،ﺷ= 5166;ﻳﺪ ﺩﺭ ﺣﻴﻮﺍﻧﺎت نیزﺑﺎﺷﺪ. ﮐﻪ = 5193;ﺭ ﺍﻃﻔﺎﻝ ﻫﺴﺖ.ﻭ&= #65259;ﻤﺎﻥ ﻧﺮﺩﺑﺎﻥ ﺍﺳﺘ&#= 65240;ﻠﺎﻝ ﻣﺘﮑﺒﺮﺍﻧﻪ ﺍ&#= 65255;ﺴﺎﻥ ﻣﺎﺩﻯ ﺍﺳﺖ،ﮐ= 5258; ﺗﺪﺍﻋﻰ ﻣﻌﺎﻧ&#= 65264; ﻣﻮﺟﻮﺩ ﺫﻫﻨﻰ &= #65191;ﻮﺩﺁﮔﺎﻩ،ﻭʋ= 75;ﺄثیر ﻧﺎﻣﻌﻠﻮﻡ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺭﺍ ﺑﺤﻘﻴﻘﺖ ﺑ&= #65198;ﺳﺎﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻴﺪ&#= 65165;ﻧﻴﻢ، ﻫﺮ ﺑﺎﺭ ﺗﮑﺮﺍ&= #65197; ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﺫ&= #65259;ﻨﻰ ﺍﺯ ﻣﺴﺄﻟﻬﺎﻯ&#= 1548; ﺑﻴﻚ ﻧﺤﻮ ﻧﺘﻴ&= #65184;ﻪ ﻣﻴﺪﻫﺪ.ﻭﻟﻰ ﺍ&= #65255;ﺴﺎﻥ ﺑﺮﺍﻯ ﺍثباﺕ A= 227;ﻘﻞ ﻭ ﻓﮑﺮ ﺧﻮﺩ،ﺑ&#= 65166;ﺯ ﻫﻤﺎﻥ ﻧﺘﺎﻳﺞ &= #65197;ﺍ ﺑﺼﻮﺭﺕ ﻳﻚ ﻧﺘ&= #65268;ﺠﻪ ثاﺑﺖ ﺍﻋﻠﺎﻡ = 5251;ﻴﮑﻨﺪ.ﮐﻪ ﻫﺮ ﻧﻈﺮﻳّﻪ ﻓ&#= 65248;ﺴﻔﻰ ﭼﻨﻴﻦ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻭﻧﻤﻴﺘﻮﺍﻧﺪ &#= 65165;ﺑﻬﺎﻡ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺩﻭ= ﺭ ﮐﻨﺪ.ﮐﻪ ﺍﮔﺮ ﻣ= ﻨﺼﻒ ﻭ ﻋﺎﻗﻞ ﺑﺎﺷﺪ&= #1548;ﺑﺠﻨﻮﻥ ﻋﻘﻠﻰ ﻣﻴﺮﺳﻨ&#= 65194; ﻭ ﺍﻟّﺎ ﺩﻳﻮﺍ&#= 1606;ه ﻮﺍﺭ،ﻭﺑﺠﻨﻮA= 253; ﺧﻮﻧﻴﻦ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺧﻮﺍﻫﻨﺪ ﭘﺮﺩ&#= 65165;ﺧﺖ.ﻳﻌﻨﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﺟﻬﻨّﻤﻰ ﺗﺮ ﻣ&#= 65268;ﮑﻨﻨﺪ،ﻭ ﺷﺎﻳﺴﺘﻪ ﺍﻧﻮ&#= 65165;ﻉ ﺣﻘﻴﺮﺗﺮ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 65165;ﺯ ﻫﻢ ﺍﮐﻨﻮﻥ &#= 65255;ﻴﺰﺑﺎ ﺻﻔﺎت هماﻥ ﺣʌ= 68;ﻮﺍﻧﻴﮑﻪ ﺷﺒیه ﮋﻧﺘﻴﻚ = 5197;ﻭﺣی ﻮﻗﻬﻘﺮﺍﺋﻰ ﺁ&#= 65253; ﺩﺍﺭﺩ. ﭘس ﭼﻨﻴ&= #65254; ﺳﻴﺴﺘﻤﻬﺎﻯ ﺧ&#= 65262;ﺩ ﺳﺎﺧﺘﻪ ﺫﻫﻨﻰ &= #65261; ﺍﻋﺘﻘﺎﺩی ﻮﺑ= 5166; ﻋﻘﻞ ﺷﺨﺼﻰ،ﮐ= 5258; ﺍﻧﻔﻌﺎﻟﺎﺕ ﻭ &= #65227;ﮑس ﺍﻟﻌﻤﻠﻬﺎﻯ ﮔ&#= 65236;ﺘﺎﺭﻯ ﻭ ﺭﻓﺘﺎﺭﻯ ﻭ ﮐ= ﺮﺩﺍﺭﻯ ﺁﻧﻬﺎ ﻣﺪﺍﻡ ﺗ&= #65232;ﻴﻴﺮ ﻣﻴﮑﻨﺪ،ﭼﮕﻮA= 255;ﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺳﻴ&#= 65204;ﺘﻢ ثاﺑﺘﻰ ﺭﺍ ﺑﺴ= 5166;ﺯﺩ.ﻭﭼﮕﻮﻧﻪ ﻣﻴﺘﻮﺍﻥ ﺳﻴﺴ&#= 65176;ﻤﻬﺎﻯ ﻣﺨﺘﻠﻒ ﺍﻳﻦ<sp= an dir=3DLTR> </spa= n>ﺍﻓﺮﺍﺩ ﻓﺮʋ= 65;ﻭﺍﻥ ﺭﺍ ﻳﮕﺎﻧﻪ ﮐﺮ&= #65193;.ﮐﻪ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﺣﺎﻓظه ای ﺭﺍ A= 175;ﺸﮑﻴﻞ ﻣﻴﺪﻫﺪ. ﻭﺍﻟّ&#= 65166; ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺧ&= #65262;ﺍﻫﻨﺪ ﺧﻮﺭﺩ.ﻣﮕﺮ ﻗﺒ&= #65262;ﻝ ﮐﻨﻴﻢ،ﮐﻪ ﺭﻭ= 5185; ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65193;ﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65187;ﺎﮐﻢ ﺍﺳﺖ.ﺍﮔﺮ ﺷﺨﺺ = ﺑﺴﻮﻯ ﺧﺪﺍ ﻭﺗﮑﺎﻣﻞ &= #64344;ﻴﺶ ﻧﺮﻭﺩ، ﻗﻬﻘﺮ= 5165;ﺋﻰ ﺗﺮ ﻣﻴﺸﻮﺩ ﺍﮔ&= #65198; ﻗﺸﺮﻯ ﮔﺮﻯ ﻭ ﻋ= ﺎﺩﺍﺕ ﺟﺎﻫﻠﺎﻧﻪ ﻭﺣ&#= 65176;ﻰ ﻓﺎﺳﺪ ﺭﻭﺍﻥ ﺁ&= #65191;ﻮﻧﺪﻫﺎ ﺑﻬﺮ ﻣﺬﻫﺒﻰ ﺭ&= #65165; ﺑﻨﻤﺎﻳﺪ ﻭﺍﻟ&#= 1617;ﺎ ﻣﻨﮑﺮﺍﻥ ﺧﺪﺍ &= #65261; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮔ&= #65256;ﺎﻫﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ، &#= 65261; ﻫﻨﻮﺯ ﺩﺭ ﺣﻴﻮ&= #65165;ﻧﻴّﺖ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﮐ&= #65258; ﭘس ﺍﺯ ﭼﻨﺪﻳﻦ &= #65175;ﻮﻟﺪ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﺑ&= #65184;ﻬﺎﻥ، ﺁﻧﮕﺎﻩ ﺑﮑﻤﺎ&#= 65247;ﺎﺕ ﻟﺎﺯﻡ ﻭ ﻋﻘﻞ ﻣ= ﺴﺌﻮﻝ ﺩﺭ ﻗﺪﺭﺗﻬﺎﻯ &= #65251;ﻮﺭﺩ ﻧﻴﺎﺯ ﺗﺤﻤّﻞ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ،ﺩﺭ ﺻﺒ= 5198; ﻭ ﻋﺸﻖ ﻭ ﺍﺭﺍﺩ= ﻩ ﺑﺪﺳت ﻤﻴﺁﻭﺭ= 5255;ﺪ. ﻭﺳﺎﻟﮑﺎﻥ ﻣﺪﺍﻡ ﺗﻐﻴﻴﺮ &= #65251;ثبت ،ﻭ ﻗﺸﺮﻳّﻮﻥ = 5251;ﺪﺍﻡ ﺗﻐﻴﻴﺮ ﻣﻨﻔﻰ &= #65193;ﺍﺭﻧﺪ .<o:p></o:p> = 5165;ﺭﺯﺵ ﺍﻳﻦ ﺭﺍ ﺩﺍﺭﺩ&= #1548;ﮐﻪ ﺑﺮﺍﻯ ﻓﻬﻢ ﻭ ﺭ= ﺳﻴﺪﻥ ﺑﺤﻘﻴﻘﺖ ﺭﻭﺡ &= #65191;ﻮﺩ،ﺍﺯ ﺑﻴﻦ ﻧﻈﺮﻳّﺎ= 5173; ﻇﺎﻫﺮﺍ ﻋﻠﻤﻰ &= #65261;ﻭﺍﻗﻌﻰ که ﻓﻠﺴفه ها ا= ;ﺯ ﻋﻘﺪهﻫﺎﻭﻋﻘA= 268;ﺪهﻫﺎ ﺳﺎﺧته اﻧﺪ،ᥴ= 9;ﺎﺯ ﮐﻤﻰﺑﻴﺸﺘﺮ ﺑ&#= 65188;ث ﺍﺯ ﺩﻭ ﺗﺼﻮﺭ ﺭ= ﺍﻩ ﺣﻞ ﻭﺳﻂ ﺟﻮﻳﺎ&= #65253; ﺑﻨﻤﺎﺋﻴﻢ.ﮐﻪ &= #65247;ﺎﺟﺮﻡ ﻭﻣﻨﻄﻘﺎ ﺑﺎﻳ&#= 65194; ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﻭ = ﺷﻨﺎﺨﺖ ﺧﺪﺍ ﻭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ ﺑﺮﺳﻴﻢ.ﺗﺎ ﺑﺂ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﺑﻬﺘﺮ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺮﺳﻴﻢ.&= #65261;ﻧﻪ ﺑﮑﺎﺭﻣﺎﻫﺎﻯ &#= 65239;ﻬﻘﺮﺍﺋﻰ ﺟﻬﻨّﻢ ﺟﻬﺎﻥ= 548;ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻧﺴﺦ &= #65261;ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ ﻣﺠﺪ&#= 65193; ﭘﺸﺎﺯ ﻣﺮﮒ،ﻭ= 5175;ﮑﺮﺍﺭ ﮔﺬﺷته ها ﺩﺭ A= 153;ﻳﻨﺪهﻫﺎ ﺍﻳﻨﻚ ﺗﺴﻠﻴﻢ &= #65183;ﺒﺮ ﺍﻟﻬﻰ ﺑﺎﺷﻴﻢ&#= 1548;ﻭ ﻧﻪ ﺑﺠﺒﺮ ﺫﺍﺗ&= #65264; ﻧﻔس ﺍﻣّﺎﺭﻩ = 5191;ﻮﺩ.ﻭ ﺍﻟّﺎ ﺟﺒﺮ ﻃﺒ&#= 65268;ﻌﻰ.که ﻄﺒﻴﻌﺖ ﻣﺠﺮﻯ &= #65235;ﺮﻣﺎﻥ ﺍﻟﻬﻰ ﻭ ﺟﺒﺮﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﮔﺮﭼ&#= 65258; ﻓﻄﺮت ﻴﺎ ﻃﺒﻴ&#= 65228;ت ﺸﺨص اﻧﺴﺎﻧﻰ = 5187;ﺎﮐﻢ ﺩﺭﺳﺮﻧﻮﺷﺖ ﻭ&#= 64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭﻣﻴﺒ&#= 65166;ﺷﺪ . <o:p></o:p> = 5175;ﺼﻮﺭ ﺍﻭﻝ ﺍﺯ ﻣﺮﮐﺰ = ﺑﺴﻴﻂ، ﮐﻪ ﺑﻬﺘﺮ ﺑﻮﺩ = ﻣﻴﮕﻔﺘﻨﺪ،ﻣA= 170;ﺪﺃ ﺭﻭﺡ ﺍﻟﻬﻰ،ﻳ= 5166; ﻧﻔﺨﻪ ﺍﻟﻬﻰ ﻭ&= #65193;ﻣﻴﺪﻩ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5175;ﻮﻟﺪ ﺑﺸﺮﻯ ﻓﻌﻠﻰ ﻭ = ﺷﺒﻴﻪ ﺁﻧﭽﻪ ﺳﻨﮓ ﻣﺮ&= #64400;ﺰ ﮔﻠﻮﻟﻪ ﺑﺮﻓﻰ &= #65203;ﺮﺍﺯﻳﺮ ﺷﺪﻩ ﺍﺯ ﻗﻠّﻪ &= #64400;ﻮﻩ ﺑﺎﺷﺪ ﺩﺍﺭﺍﻯ &= #65239;ﺪﺭﺕ ﺣﻞ ﻣﺸﮑﻞ ﻫﻮﻳ&= #1617;ﺖ ﻓﺮﺩﻯ ﻫﺴﺖ.ﺗﺎ = ﺍﻧﺴﺎﻥ ﺑﺪﺍﻧﺪ.ﮐﻪ ﻫﺴ&= #65174; ﻭ ﻫﻤﻴﺸﻪ ﻫﻤﺎ&= #65253; ﺍﺳﺖ ﮐﻪ ﺑﻮﺩﻩ.= ﺑﺎ ﺗﻤﺎﻡ ﺗﻐﻴﻴﺮ&#= 65165;ﺕ ﺩﺭ ﺟﺴﻢ ﻭ ﺫﻫﻦ= ﻭﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩ.ﻭﻟﻰ ﺣﻞّ ﻣﺸﮑﻞ ﺁﻳ&#= 65256;ﺪﻩ ﻫﺎﻯ ﺑﻬﺘﺮ ﮐﻤ&= #65166;ﻝ،ﻳﺎ ﺑﺪﺗﺮ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺭﺍ ﻧﻤﻰ ﻧﻤﺎﻳ&= #65194;.ﻭﻫﻤﭽﻨﺎن اﻳﻦ ﻣﺸﮑﻠﺎﺕ &#= 65197;ﺍ ﮔﺮﻓﺘﺎﺭ ﻣﻴﺒ&#= 65166;ﺷﺪ،ﮐﻪ ﭘﺎﺳﺦ ﺁﻥ ﺭﺍ ﻧ= ﺪﺍﺭﺩ.ﺍﺯ ﺟﻤﻠﻪ ﻣﺸﮑﻠﺎ&#= 1578; اﻳﻦ ﺍﺳﺖ، که A= 240;ﺎﺩﺭ ﺑﺘﻔﺴﻴﺮ ﺭﺍﺑ&#= 1591;ه ﻨﻔس ﻮﺟﺴﻢ ﻧﻴ&#= 65204;ﺘﻴﻢ.ﺯﻳﺮﺍ ﺩﻭ ﻃﺒﻴﻌﺖ ﻭ ﻣ= ﺎﻫﻴّﺖ ﻣﺨﺘﻠﻒ ﻏﻴﺮ ﻗ&= #65166;ﺑﻞ ﺟﻤﻊ ﺑﺎﻫﻢ ﻫﺴ&= #65176;ﻨﺪ.ﻣﮕﺮ ﺍﺻﻞ ﺗﺪﺑﻴﺮ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺩﺭﻧﻈﺮ ﺑﮕ&= #65268;ﺮﻳﻢ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﻣﺎﺩﻩ ﻭ ﺿﺪ ﻣﺎﺩﻩ ﺩﺍ= ﺧﻞ ﻫﺴته ﺃﺗﻢ ﺑﺎ= 5259;ﻢ ﻫﺴﺘﻨﺪﻭ ﻣﮑﻤ&#= 1617;ﻞ ﻫﻢ، ﻭﻧﻪ ﺍﻳﻨ&#= 64401;ﻪ،ﻣﻨﻄﻘﺎ ﺑﺎﻳﺪ ﻳﮑﺪﻳﮕ&#= 65198; ﺭﺍ ﺧﻨثی ﻧﻤﺎ= 5267;ﻨﺪ. ﻫﻤﻪ ﺍﻣﻮﺭ ﻣﺎ&= #65193;ﻯ ﭼﻮﻥ ﺟﺴﻢ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭﻧﺎﺳﻮﺕ،ﺍA= 199; ﺃﺗﻤﻬﺎﻯ ﺟﻬﺎ&#= 65253; ﻣﺤﺴﻮس ﺁﺑﮋﮐ= 5176;ﻴﻮ ﻣﺎ ﺍﺳﺖ.ﺩﺭﺣﺎ&= #65247;ﻴﮑﻪ ﻓﮑﺮ ﻭ ﻧﻔس ﻭﺭ&= #65261;ﺍﻥ ﭼﻪ ﺭﺳﺪ ﺑﺮﻭﺡ = ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﺩﺭ ﻣﻠﮑﻮﺕ ﻭ ﺟ= ﺒﺮﻭﺕ ﻳﺎ ﻣﺘﺎﻓﻴﺰﻳ&#= 65242;.ﻭ ﻧﻴﺰ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨ&#= 65268;ﻢ ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺑ&= #65192;ﺼﻮﺹ ﻣﺎﺗﺮﻳﺎﻟﻴﺴ= 5176;ﻬﺎ ﺩﺭ ﺳﺎﻟﻬﺎﻯ<sp= an dir=3DLTR> </spa= n>ﺍﺧﻴﺮ،ﺑﺮﺍ= ;ﻯ ﻣﺨﻔﻰ ﺷﺪﻥ ﺩﺭ = ﭘﺸﺖ ﺷﻌﺎﺭﻫﺎﻯ ﻋﺮ&#= 65235;ﺎنی ﻘﺮﺍﺭ ﮔﺮﻓته = 575;ﺯﻭ ﺍﺩﻳﺎﻥ ﺭﺳﻤﻰ &= #65261; ﻋﻘﺎﻳﺪ ﺩﻳﻨﻰ &= #65239;ﺸﺮﻯ ﻭﺍﻗﻌﺎ ﻗﺸﺮﻯ &= #65197;ﺍ،ﻣﺪﺍﻡ ﻧﺎﻡ ﻣﺘﺎﻓﻴﺰ&#= 65267;ﻚ ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﺣ&= #65198;ﻑ ﺁﺧﻮﻧﺪﻫﺎ ﻣﺘ&#= 65166;ﻓﻴﺰﻳﻚ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻓ&= #65268;ﺰﻳﮑﻰ ﻣﻨﺤﺮﻑ ﺩﺭ ﺍﻟ&= #65236;ﺎﻅ ﺩﻳﻨﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺣﻖ ﺗﻘﺮّﺑ&#= 65264; ﺑﺎﻟﻔﺎﻅ ﻋﺮﻓ&#= 65166;ﻧﻰ ﻭ ﻣﺘﺎﻓﻴﺰﻳﻚ &= #65261; ﻋﻮﺍﻟﻢ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ.ﺑﺮﺍﻯ ﺗﻮﺟﻴﻪ ﻧﻔﺨﻪ &= #65165;ﻟﻬﻰ ﻳﺎ ﻫﻤﺎﻥ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ،ﮐﻪ ﺣﺘ= 5264; ﺻﺤﺒﺖ ﺍﺯ ﻣﺒﺪ&= #65155; ﺑﺴﻴﻂ ﻏﻴﺮ ﻣﺎ&= #65193;ﻯ ﮔﻔته اﻧﺪ،ﺧ᥾= 2;ﺩ ﺩﻟﻴﻞ ﻭ ﻋﺎﻣﻞ = ﺍﺣﺴﺎس ﻓﺮﺩ ﺍﺯ ﺷﺨﺼﻴ&= #1617;ﺖ ﻭﻭﺟﻮﺩﺵ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ.ﻭ ﺟﺎﻟﺐ ﺍﺯ ﮐﺎﺭ = ﺍﻟﻬﻰ،ﺩﺭ ﺁﻓﺮﻳﻨﺶ.ﮐﻪ ﺷ&= #65166;ﻳﺪ ﺩﺭ ﺣﮑﻢ ﺁﻓﺮﻳ&= #65256;ﺶ ﻣﺒﺪﺋﻰ ﺑﺎﺷﺪ &= #65165;ﻳﻦ ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ ﺍ= ﻧﺴﺎﻥ ﺍﺣﺴﺎس ﻭ ﺷﺨﺼ&#= 65268;ّت ﺨﻮﺩﺭﺍ ﻣﺪﺍﻡ</= span> </spa= n>ثاﺑﺖ،ﻭﺩﺍ&= #65197;ﺍﻯ ﻗﻴّﻮﻣﻴّﺖ ﻭ = 5239;ﻮﺍم ﻤﻴﺪﺍﻧﺪ. ﺩﺭﺣ&= #65166;ﻟﻴﮑﻪ ﻗﻮﺍﻡ ﺳﻴّﺎﻟ= 5258; ﻭﺟﻮﺩﻯ ﺩﺍﺭﺩ. = ﮐﻪ ﺗﻦ ﻇﺮﻑ ﺷﺼﺖ ﺳ= ﺎﻝ،ﺗﻤﺎﻡ ﺫﺭﺍﺕ ﺃﺗﻤﻰ ﺑ&= #65194;ﻥ ﺍﻧﺴﺎﻥ،ﭘﻨﺠA= 166;ﻩ ﺑﺎﺭ ﻧﻮﺳﺎﺯﻯ &= #65251;ﻴﺸﻮﺩ.ﺑﺎﺯ ﺷﺨﺼﻴّت همچنان هنوز = 5251;ﺤﻔﻮﻅ ﺍﺳﺖ.ﻳﻌﻨﻰ ﺧﺪ&= #65165;ﻭﻧﺪ ﺩﺭ ﻫﺮ ﻟﺤﻈﻪ،&#= 65193;ﺭ ﻭﺟﻮﺩ ﺟﺴﻤﻰ ﻭ&= #65195;ﻫﻨﻰ ﻭ ﺭﻭﺍﻧﻰ ﺍﻧﺴ&= #65166;ﻥ ﻭﻫﺮ ﻣﻮﺟﻮﺩﻯ&#= 1548; ﻫﻤﺎﻥ ﺁﻓﺮﻳﻨ&#= 65206; ﺍﻭﻟﻴﻪ ﺃﺯﻟﻰ &= #65197;ﺍ ﮔﻮﺋﻰ ﺗﮑﺮﺍﺭ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﮐﻪ ﺁﻧﺮﺍ ﺧﻮﺑﺘﺮ &= #65261; ﺑﻬﺘﺮ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.<o:p></o:p> = 5261;ﻗﺘﻰ ﺧﻄﺮ ﻣﺮﮒ ﻭ ﻧﻴ= ﺴﺘﻰ ﻫﺮ ﻟﺤﻈﻪ ﺩﺭ ﺩ= ﮔﺮﮔﻮﻧﻴﻬﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﺑ&= #65166;ﺯ ﻗﻴّﻮﻣﻴّت ﺸʋ= 92;ﺼﻴّﺖ ﻓﺮﺩﻯ ﻣﺤﻔﻮﻅ &= #65165;ﺳﺖ.ﮔﻮئی ﻤﻮﺟﻮﺩﻯ ﺩﻭﺑ&#= 65166;ﺭه هرﻟﺤظه ﺰﻧﺪ᥽= 7; ﻣﻴﺸﻮﺩ.ﮔﺮچه ﻮﺟﻮﺩﻣﺎﻫﻮی = 575;ﺻلی اﻧﺴﺎﻥ ﺩﺭ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ،ﺩﺭ ﻟﺤ= 5224;ﻪ ﺟﺪﻳﺪ ﺍﻧﺴﺎﻥ &= #65267;ﻚ ﻣﻮﺟﻮﺩ ﺩﻳﮕﺮ&#= 65263; ﻣﻴﺒﺎﺷﺪ.ﻳﻌﻨ&#= 65264; ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘ&#= 65258; ﻭ ﻳﺎ ﮐﺎﺭﻣﺎﺋ&= #65264;، ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﺷ&= #65194;ﻩ ﻭ ﻋﻘﺐ ﺭﻭﻯ ﻣﻘ= ﺎﻡ ﺭﻭﺣﻰ ﺧﻮﺩ ﮐﺮ&= #65193;ﻩ،ﺗﺎ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ ﺑﮑﻨﺪ . ﺍﺷﮑﺎﻝ= ﺩﻳﮕﺮ ﺑﺮﺍﻯ ﺍﻳﻦ ﻧﻔ&= #1587; ﺑﺴﻴﻂ ﺍﻳﻦ ﺍﺳ&= #65174;،ﮐﻪ ﻧﻴﺎﺯﻯ ﻫﻢ ﺑﻔ&= #65198;ﺽ ﻭﺟﻮﺩ ﻧﻔس ﻭ ﺫ&= #65165;ﺕ ﺩﺭ ﻓﻠﺴﻔﻪ ﻫﺎ&= #65263; ﻧﻈﺮﻯ ﻭﻣﺎﺩﻯ &= #65255;ﻴﺴﺖ.ﭼﻪ ﻣﺮﮐﺰی ﺒﺎﺷﺪ &#= 65267;ﺎ ﻏﻴﺮ ﻣﺮﮐﺰﻯ.ﻭ<= /span> </spa= n>ﻳﺎ ﺣﺪّ ﻗﻞ A= 165;ﻳﻦ ﻓﺮﺽ ﻫﻢ ﻣﻔﻴﺪ = ﻓﺎﻳﺪﻩ ﻧﻴﺴﺖ،ﮐﻪ ﺍﮔ= 5198; ﻓﺮﺽ ﻭﺟﻮﺩ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣی ﻮﻣﺪﺑّA= 198;ﺍﻥ اﻟﻬﻰ ﺑﺎﺷﺪ ﻓ&#= 65166;ﻳﺪﻩ ﺭﺳﻴﺪﻥ ﺑﺘﮑﺎ&#= 65251;ﻞ ﺷﻬﻮﺩﻯ ﻫﺴﺖ،= 4400;ﻪ ﺍﮔﺮ ﺩﺭ ﻋﻤﻞ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ،ﭘﻴﺮﻭA= 165;ﻥ ﻧﻴﺰ ﺷﺨﺼﺎ ﺑﺪ&= #65165;ﻥ ﺑﺮﺳﻨﺪ.ﻭﺍﮔﺮ &= #65169;ﺨﻮﺍﻫﻨﺪ ﻓﺮﺽ ﮐﻨﻨﺪ،ﻃ= 5170;ﻴﻌﺖ ﻭﺧﺪﺍﻭﻧﺪ ﻭﻓ&#= 65220;ﺮﺕ ﺧﻮﺩ ﺍﻧﺴﺎﻥ،= 4344;س اﺯ ﻣﺮﮒ ﺩﺭ ﻗﻬ&= #65240;ﺮﺍ ﺑﺮﺩﻥ ﺑﻤﺴﺦ ﺣ&= #65268;ﻮﺍﻧﻰ ﻓﺮﺽ ﺧﻮﺩ ﺭﺍ ﺑ= ﺮ ﺍﻧﺴﺎﻥ ﻣﻔﺮﻭ&#= 65213; ﻭﻗﻄﻌﻰ ﻭﺣﮑﻤ&#= 65264; ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺑ= ﺎﻟﺄﺧﺮﻩ ﺩﺭ ﻓﺮﺽ ﻧﻔس ﻭ&= #65197;ﻭﺍﻥ ﺑﺎﻳﺪ ﺑﺎﻳﻦ ﻧ&= #65176;ﻴﺠﻪ ﺭﺳﻴﺪ، ﮐﻪ ﻧﻔ&#= 1587; ﺣﻴﻮﺍﻧﻰ ﺗﻨﻬ&#= 65166; ﻭﺍﺳﻄﻬﺎﻯ ﺑﻴ&#= 65254; ﺟﺴﻢ ﻣﺎ،ﻭ ﺣﺘ&#= 65264; ﺫﻫﻦ ﻣﺎ،ﺑﺎ ﻣ&#= 65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ &#= 65165;ﺳﺖ.ﮐﻪ ﺑﺎﻳﺪ ﺑﺎ ﺗﺨﻠ&= #65268;ﻪ ﻭ ﺗﺤﻠﻴﻪ ﺑﺘﺠ&= #65248;یه هاﻯ ﺍﻟﻬﻰ ﺩﺭ &#= 64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ، ﻭ ﻧﺠﺎ&#= 65173; ﻳﺎﻓﺘﻪ ﺑﺎ &#= 65215;ﺮﻭﺭﺕ ﺗﻮﻟّﺪﺍﺕ ﻧﻮ= 5225; ﺑﺸﺮﻯ ﺑﺮﺳﺪ، &#= 65261; ﺷﺎﻳﺴﺘﻪ ﺭﺟﻌ&#= 65176;ﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﮔﺮﺩﺩ. ﻭ ﺍﮔﺮ ﺍ= ;ﻳﻦ ﻭﺣﺪت ﻤﺮﮐﺰﻯ &#= 65255;ﻔس ﻓﺮﺽ ﺷﺪﻩ ﻓﻠﺎ&= #65203;ﻔﻪ،ﺑﺨﻮﺍﻫʋ= 94; ﭼﻴﺰﻯ ﻣﺘﺤﺮﻙ &= #65261;ﻣﻮﺍﺯﻯ ﺟﺎﻥ ﺍﻧﺴﺎﻥ ﺑ&= #65166;ﺷﺪ،ﮐﻪ ﻫﻢ ﺣﺮﮐﺖ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ،ﻭﺗﻐﻴA= 268;ﺮﺍﺗﻰ ﺑﻴﺎﺑﺪ،ﻭﻟﻰ = 4380;ﺮﺍ ﺍﻧﺴﺎﻥ ﺍﺣﺴﺎ&#= 1587; ثاﺑﺖ ﺑﻮﺩﻥ ﺷ= 5192;ﺼﻴّتی ﺪﺍﺭﺩ؟ ﺑﺎﻳﺪ &#= 65169;ﺂﻧﻬﺎ ﮔﻔﺖ،ﮐﻪ ﺭﻭﺡ</s= pan> </spa= n>ﻳﺎ ﮊﻧﺘﻴﻚ A= 197;ﻭﺣﻰ،ﻭﻟﻮ ﺑﻨﺎﻡ ﻧﻔس ﺣﻴ&#= 65262;ﺍﻧﻰ،ﮐﻪ ﺑﺮﺍﻯ ﺁﻥ ﻧﻴﺰ = ﻣﺎﻫﻴّﺖ ثاﺑﺘﻰ ﻗﺎﺋﻞ = 5207;ﺪه اﻧﺪ ﭘﻴﻮﺳﺘﮕ= 5264; ﺁﻥ ﺑﺘﻦ،ﺗﻨﻬ= 5166; ﮐﺎﺭ ﻣﺮﺍﺗب ا= 5247;ﻬی ﻤﻴﺒﺎﺷﺪ.ﻭﺑﺼ&#= 65262;ﺭت ﺘﺠﻠی ﺪﺭﺗﻐﻴ= 5268;ﺮﺍت ﺘﮑﺎﻣﻠﻰ ﻳﺎﺗ&#= 65232;ﻴﺮﺍت ﻘﻬﻘﺮﺍﺋﻰ ﻧﻔ&#= 1587; ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺑﺮﺍﻯ ﻣﺎ، ﮐﻪ &= #65259;ﻤﺎﻥ ﺗﻮﻟﺪ ﺭﻭﺡ ﺩﺭ = ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭﺩﻟﻴﻞ ﺗﻔﺎﻭﺕ ﮐﺮﺍﻣ&#= 65166;ﺕ ﻭﺟﻮﺩﻯ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺩﺭ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ= ;ﺭﻭﺍﻥ، ﻫﻤﻴﻦ ﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﻃﺒﻴﻌﻰ ﻳﺎ ﺍﺭ&= #1575;ﺩﻯ ﺭﻭﺡ،ﻳﺎ ﻫﻤﺎ= 5253; ﻣﺒﺪﺃ ﺍﻭﻟﻴّ= 5258; ﺍﻳﻨﺎﻥ ﺩﺭ ﺗﻮ&= #65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺍﺳﺖ.ﮐ&= #65258; ﮐﺎﺭﻯ ﻣثبت ﮐA= 198;ﺩه اﻧﺪ. که اﻣﺮﻭA= 199; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺑ= 5268;ﺸﺘﺮﻯ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺑ&= #65198;ﺧﻰ ﻧﺪﺍﺭﻧﺪ،ﭼﻮA= 253; ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65255;ﻮﻋﻰ ﺍﻓﺮﺍﺩ ﺩﺭ ﺗﻮ&= #65247;ﺪ ﻓﻌﻠﻰ ﺁﻧﻬﺎ،= 5175;ﻔﺎﻭﺗﻬﺎ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ&= #1548;ﮐﻪ ﺳﺘﻢ ﺧﺪﺍﻭﻧﺪ &= #65169;ﺂﻧﻬﺎ ﻧﻴﺴﺖ.ﮐﻪ ﺳﺘﻢ = ﻗﺒﻠﻰ ﺧﻮﺩﺷﺎﻥ ﺑﺨﻮ&#= 65193; ﺑﻮﺩﻩ.ﻭ ﺍﻣﺮﻭ&= #65199; ﻫﻢ ﺩﺍﺭﻧﺪ،ﺳ= 5176;ﻢ ﺑﺨﻮﺩ ﺑﺮﺍﻯ ﺁ&= #65267;ﻨﺪﻩ ﺑﺪﺗﺮ ﻣﻴﮑﻨﻨ&#= 65194;.ﺍﮔﺮ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺭﺍ ﺻﺮﻑ ﺗ= ﺤﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩ ﻧﮑﻨﻨﺪ،= 4400;ﻪ ﺑﻔﺼل ﻨﻮﻉ ﺑﺸ&#= 65198;ﻯ ﺑﻬﺘﺮ،ﻭ ﺷﺎﻳ= 5194; ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﻌﺪﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺑﺮ&= #65261;ﻧﺪ.ثاﺑﺖ ﺑﻮﺩﻥ ﻣﺎﻫﻴّ= 5174; ﺭﻭﺡ ﻣﻄﺮﺡ ﻧﻴ&= #65204;ﺖ،ﮐﻪ ﺗﻐﻴﻴﺮﺍﺕ ﺑﻌ&#= 65194;ﻯ ﺗﻨﺎﻗﺾ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﺍﻳﻦ ثباA= 173; ﺷﺨﺼﻴّﺖ ﺍﻧﺴ= 5166;ﻥ ﺩﺭﻃﻮﻝ ﺣﻴﺎﺕ &= #65235;ﻌﻠﻰ،ﻧﺘﻴﺠʌ= 58; ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ رﻭﺣﻰ، ﭼﻮﻥ ﺳ= 5268;ّﺎله ای که ﺑﺠﻠﻮ ﻭ = 5175;ﮑﺎﻣﻞ ﺗﺪﺭﻳﺠﻰ ﻣﻴﺮ&#= 65261;ﺩ.ﻭ ﻳﺎ ﺃﻧﺪﻙ ﺃﻧﺪ&= #65241; ﺑﻘﻬﻘﺮﺍﻯ ﻣﻘ&#= 65166;ﻡ ﻣﻴﺮﻭﺩ.ﮐﻪ ﻫﻢ = ﺍﮐﻨﻮﻥ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﺁﻳﻨﺪﻩ ﻣﻮﺭﺩ &= #65175;ﻮﻟﺪ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;.ﭼﺮﺍ ﺑﺎﻫﻤﻴّﺖ ﺳﻠ= 5262;ﻙ </spa= n>ﺍﻟﻬﻰ،ﻭ ﺷ᥾= 0;ﻮﺩ ﻣﺮﺍﺗﺐ ﺭﻭﺣﻰ &= #65191;ﻮﺩ،ﺑﺮﺍﻯ ﺁﻳﻨﺪه ﻫﺎﻯ ﺑ&#= 65204;ﻴﺎﺭ ﻋﻈﻴﻤﺘﺮﺷﻬﻮ= 5193; ﺑﭽﺸﻢ ﺩﻝ،ﻭ ﺗ&#= 65232;ﻴﻴﺮﺍﺕ ﻭ ﺑﻬﺒﻮﺩﻯ ﮔﻔ&= #65176;ﺎﺭ ﻭ ﺭﻟﻔﺘﺎﺭ ﻭ ﻋ= ﻘﻞ ﺧﻮﺩ،ﺩﺭ ﺍﺣﻮ= 5165;ﻝ ﺁﺭﺍﻡ ﻭﺷﻴﺮﻳ&#= 65254; ﻣﻴﺮﺳﻴﻢ،ﺑﺎA= 199; ﺧﻮﺩﺭﺍ ﺑﮑﻮﭼ&#= 65258; ﻋﻠﻰّ ﭼﭗ ﺑﻴﻨ&#= 65194;ﺍﺯﻳﻢ، ﻭﭼﺐ ﺭﻭﻯ ﺍﺯ ﺭ= ﺍﻩ ﻣﺴﺘﻘﻴﻢ ﺩﺭﺳ&#= 65174; ﺑﻨﻤﺎﺋﻴﻢ، ﮐ= 5258; ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻓ&#= 65198;ﺽ ﺑﺎﻃﻞ ﭼﻨﻴﻦ ﻧ&= #65236;س ثاﺑﺖ،ﻋﻠﻰ ﺭʌ= 31;ﻢ ﺗﻐﻴﻴﺮﺍت ﻮﺑ= 5194;ﻭﻥ ﻓﺎﻳﺪه ﺒﻮﺩﻥ &#= 65169;ﺮﺍﻯ ﺍﻓﮑﺎﺭ ﻭﺃﻧﺪ&#= 65267;ﺸﻪ، ﺷﺒﻴه هماﻥ ﺳʋ= 76;ﺎﺭه اﻯ ﺍﺳﺖ، ﺩﺭﺁ= 5203;ﻤﺎﻥ ﺍﺳﺖ. که ﻤﻴﮕﻮ&#= 65267;ﻨﺪ،ﻫﺮﮐس ﺴﺘﺎﺭﻫﺎﻯ ﺩﺭ&#= 65153;ﺳﻤﺎﻥ ﺩﺍﺭﺩ ﮐﻪ ﺳﺎﻟ&= #65242; ﭘﻴﺮوﮐﺎﻣل ﻮA= 203;ﺘﺎﺭﻫﺎﻯ ﺭﺍﻫﻨﻤﺎ ﺩﺍﺭ&#= 65193;.ﻭﻟﻰ ﭼﻪ ﺳﻮﺩ ﺍﺯ ﺍﻳ= ﻦ ﻓﺮﺽ ؟ ﻭﻟﻰ ﺳﺘ&= #65166;ﺭﻩ ﺷﻬﻮﺩﻯ ﺍﻧﺴﺎ&#= 65253; ﺷﺨﺼﺎ ﺩﺭﺳﺎﻟ&#= 64401;ﺎﻥﻭ ﮐﺎﻣﻠﺎن ﺪﺭ ﺭ&#= 1572;ﻳﺎﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻣﻠﺎﺣ&#= 65224;ﻪ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 4344;ﻴﺮ ﺣﺴﻴﻨﻰ ﻧﺨﺴﺘ&#= 65268;ﻦ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭﺩ&= #65197; ﻭﺍﻗﻊ ﺳﺎﻟﻚ ﻧ&= #65262;ﺭ ﺧﻮﺩ ﻭﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺁﻳ&= #65256;ﺪﻩ ﻫﺎ ﻣﻰ ﺑﻴﻨﺪ. ﮐ= ;ﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﺍﺳﺖ،ﻭ= 5255;ﻪ ﺩﺭ ﺁﺳﻤﺎﻥ ﺍﻃ&= #65198;ﺍﻑ ﮐﺮﻩ ﺯﻣﻴﻦ،ﮐ= 5258; ﺟﺰ ﺳﻨﮓ ﻭ ﺧﺎﻙ= ﻧﻴﺴﺖ .<o:p></o:p> = 5251;ﺸﮑﻞ ﻫﻴﻮﻡ ﺍﻳﻦ ﺍﺳ&= #65174; ﮐﻪ ﺍﮔﺮ ﻧﻴﺎﺯ = ﺑﺘﺠﺮﺑﻪ ﺷﺨﺺ ﻭ ﺩﺭﻳﺎﻓ&= #65176;ﻬﺎﻯ ﺧﺎﺭﺟﻰ ﺑﺮﺍﻯ &= #65195;ﻫﻦ ﺑﺎﺷﻴﻢ ﭼﻪ ﻟﺰ&= #65261;ﻣﻰ ﺩﺍﺭﺩ ﮐﻪ= ; ﺍﺯ ﻭﺣﺪﺕ ﻭ ثباﺕ = 5255;ﻔس ﻓﺮﺿﻰ ﺑﮕﻮﺋﻴ&#= 65250;.ﮐﻪ ﻣﻘﺎﻡ ﻣﺒﺪﺃ ﺍ&= #65261;ﻟﻴّﻪ ﺑﺴﻴﻂ ﻏﻴﺮ ﻣﺎ&= #65193;ﻯ ﻓﺮﺽ ﮐﺮﺩﻫﺎﻧ&#= 65194;.ﻭ ﺍﻳﻦ ﺧﻮﺩ ﻳﻚ ﺍ= ﺣﺮﺍﺝ ﻣﻨﻄﻘﻰ ﺍﺳﺖ. ﻭ= ﺑﻰ ﺟﻮﺍﺏ.ﻭ ﺍﮔﺮ ﻣ= ﻮﻧﺎﺩ ﻧﻔس ﺍﻭﻟﻴّﻪ = 5197;ﺍ ﺑﭙﺬﻳﺮﻳﻢ،ﺩA= 261;ﭼﺎﺭ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﻣ&= #65268;ﺸﻮﻳﻢ. ﮐﻪ ﺗﻨﻮﻉ ﺍﻓﺮ&= #65165;ﺩ، ﻭ ﺑﺴﻴﻂ ﻭ ﻧﺴﺒ= ﻰ ﻣﻮﻧﺎﺩ ﺍﺯ ﭼﻴ&= #65204;ﺖ ؟ ﻳﺎ ﻣﻮﻧﺎﺩ ﻭ = ثاﺑﺖ ﻭﺩﺭ ﻫﻤﻪ ﺍﻓﺮ&= #65165;ﺩ ﻳﮑﺴﺎﻥ، ﻭ ﻳﺎ &= #65239;ﺒﻮﻝ ﺭﻭﺍﻥ ﻣﺘﻐﻴّ= 5198; ﺩﺭ ﻧﻈﺮﻳﻪ ﻋﺮ&= #65235;ﺎﻧﻰ ﺑﺴﻮﻯ ﺧﺪﺍ،ﻳ= 5166; ﺑﺴﻮﻯ ﺃﻫﺮﻳﻤ&#= 65254; ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻳﺎ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65166;ﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﻭﮔﻴ&#= 65166;ﻫﻰ ﻗﺒﻠﻰ. ﮔﺮﭼﻪ ﻫ= ﻢ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺩ&= #65197; ﺗﺪﺑﻴﺮ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﻳﺎ ﺭﺏّ ﺍﻟﻔﺼ&#= 65246; ﻭ ﺣﺘﻰ ﺭﺏّ ﺍﻟ&= #65236;ﺮﺩ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ.&= #65261; ﻳﺎ ﺩﺭ ﻋﺪﻡ ﺳﻠ= ﻮﻙ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﺷ&= #65194;ﻥ ﺗﺤﺖ ﺗﺪﺑﻴﺮ<sp= an dir=3DLTR> </spa= n>ﺭﺏّ ﺍﻟﻨﻮ᥺= 5; ﻳﺎ ﺭﺏّ ﺍﻟﻔﺼﻞ ﻭ &= #65197;ﺏّ ﺍﻟﻔﺼﻞ ﺣﻘﻴﺮ&#= 65175;ﺮ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ &= #65235;ﺮﺽ ﻣﻮﻧﺎﺩ ﻭ ﻗﺒﻮ&= #65245; ﺗﻐﻴﻴﺮ ﻫﻤﺨﻮ&#= 65165;ﻧﻰ ﻧﺪﺍﺭﺩ. ﻭ ﺍﮔﺮ= ﻣﻮﻧﺎﺩ ﺭﺍ ﻣﻨﻌﺰﻝ ﻭ ﺟ= ﺪﺍ ﺍﺯ ﺍﺩﺭﺍﮐﺎﺕ &= #65261; ﺍﺣﺴﺎﺳﻬﺎﻯ ﺧ&#= 65166;ﺭﺟﻰ ﺑﺎﺷﺪ،ﺁﻧﮕﺎA= 257; ﻓﺮﺽ ﺍﻳﻦ ﻣﻮﻧ&= #65166;ﺩ ﻭ ﻧﻔس ﺑﺴﻴﻂ ث&#= 1575;ﺑﺖ ﭼﻪ ﻓﺎﻳﺪه اﻯ &#= 65193;ﺍﺭﺩ ﻭ ﺍﮔﺮ ﺗﻐﻴﻴﺮ = ﻭﻣﺘﺄثّر ﺑﺎﺷﺪ ﮐﻪ ﻫﺴﺖ&= #1548;ﺩﻳﮕﺮ ﭼﺮﺍ ﺍﺯ ثباﺕ = 5153;ﻥ ﺑﮕﻮﺋﻴﻢ ﺑﻠﮑ&#= 65258; ﺳﻴّﺎله اﻯ ﺍʌ= 03;ﺖ ﮐﻪ ﻫﻢ ﻫﺴﺖ،ﻭ&#= 65259;ﻢ ﺟﺮﻳﺎﻧﻰ ﺑﻴﺸ&#= 65176;ﺮ ﻧﻴﺴﺖ ﺍﮔﺮ ﺟﺮ&= #65267;ﺎﻥ ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭ &= #65197;ﻭﺍﻥ ﻭﺭﻭﺡ ﺭﺍ ﺗﺸﺒ&= #65268;ﻪ ﺑﺠﺮﻳﺎﻥ ﺁﺏ ﺭ&= #65261;ﺩﺧﺎﻧﻪ ﮐﻨﻴﻢ. ﻓﺮﺽ ﻣﻮ= ﻧﺎﺩ ﺍﻳﻦ ﺣﺴﻦ ﺭﺍ ﺩ= ﺍﺭﺩ ﮐﻪ ﺯﻣﻴﻨﻪ ﻗﺒ&= #65262;ﻝ ﺫﻫﻦ ﻣﻨﮑﺮ ﺧﺪ&= #65165; ﺭﺍ ﺑﺮﺍﻯ ﺭﻭﺡ = ﻭﺧﺎﻟﻖ ﺭﻭﺡ ﺁﻣﺎﺩﻩ ﺑ&= #65256;ﻤﺎﻳﺪ. ﻭﺣﺪﺗﻰ ﮐﻪ ﺩﺭ = ﺑﺎﺭﻩ ﻧﻔس ﻭﺭﻭﺍﻥ ﮔ&#= 65236;ﺘﻪ ﻣﻴﺸﻮﺩ، ﺩﺭ ﻭ&#= 65165;ﻗﻊ ﺧﻮﺩ ﻭﺣﺪﺕ ﺳﻴ&= #1617;ﺎﻟﻬﺎﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﺩﺭﺑﺎﺭ&#= 65257; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻧﺴﺎﻥ ﻳﺎﻧﻔس ﺍﻣّﺎA= 197;ﻩ ﻳﺎ ﺟﻮﻫﺮ ﻓﺮﺩ = ﺍﺳﺖ.ﮐﻪ ﮔﻮﻫﺮ ﺍﺻﻠﻰ ﻫ&= #65198;ﮐس ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﻮﻧﺎﺩ ﻣﻴﮕﻮﻳﻨﺪ.ﺑﺮ&#= 65165;ﺩﻟﻰ ﮐﻠﻤﻪ ﻳﻮﻧﺎﻧ&#= 65264;،ﮐﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﻟﻴ&= #64345;ﻨﻴﺰ، ﻣﻮﻧﺎﺩ ﺑﮑﺎﺭ &= #65197;ﻓﺘﻪ ﺑﻤﻌﻰ ﻭﺣﺪﺕ ﺍ&= #65203;ﺖ.ﺑﺮﺍﺩﻟﻰ ﺿﻤﻦ ﻧﻘﺪ ﺟﻮﻫ&= #65198; ﻓﺮﺩ ﺩﺭ ﻧﻔس ﻳ&= #65166; ﺭﻭﺡ،ﮐﻪ ﺑﺮﺍ= 5193;ﻟﻰ ﺁﻧﺮﺍ ﺟﻮﻫﺮ ﻭ&= #64400;ﻴﺎﻥ ﻭ ﻋﻀﻮ ﻗﺎﺋﻢ ﻭ= ﺟﻮﺩ ﺑﺬﺍﺕ ﺩﺭ ﺑﺪﻥ = ﻣﻰ ﺩﺍﻧﺴﺖ، ﻭ ﭼﻴ&#= 65200;ﻯ ﻣﺨﺎﻟﻒ ﺍﻳﻦ ﺑ&= #65194;ﻥ ﺍﺳﺖ ﺁﻧﺮﺍ ﻧﻈ&= #65198;ﻳﻬﺎﻯ ﺷﺒﻴﻪ ﺑﺮﺩﺍﺷ&#= 65174; ﻋﺎﻣﻴﺎﻧﻪ ﮐﺮ&#= 65193;ﻩ ﺍﺳﺖ،که ﺪﺭﺑʋ= 66;ﺭه ﺮﻭﺡ ﻣﻴﮕﻮﻳﻨ&#= 65194;،ﻭﺑﺸﮑﻞ ﺭﺍﺑﻄﻬﺎﻳﻦ ﻋ&#= 65256;ﺼﺮ ﺟﻮﻫﺮﻯ ﺑﺎ ﻣﺘ&= #65256;ﻮﻋﺎت ﺤﻴﺎت ﺒﺸﺮﻯ.ﺗ&#= 65252;ﺎﻡ ﺍﻣﻮﺭﺍﻟﻬﻰ ﻭ&#= 65197;ﻭﺣﻰ ﺭﺍ ﻫﺮﮐس ﻭﺟﻮ&#= 65193;ﻯ ﺑﺨﻮﺍﻫﺪ ﺑﮕﻮ&#= 65267;ﻨﺪ.ﺗﺒﺪﻳﻞ ﻭﺗﻨﺰﻳﻞ ﺑﺎﻣ&#= 65262;ﺭﻯ ﺑﺰﺑﺎﻥ ﻋﺎﻣﻴ&#= 65166;نه کرﺩه اﺳﺖ.ﻭﺯʋ= 69;ﺎﻥ ﻓﻠﺴﻔﻪ ﻭ ﻋﻠﻮ&= #65249;،ﺭﺑﻄﻰ ﺑﺎﻣﻮﺭ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﻭ ﺍﻟﻬﻰ ﻧﺪﺍﺭ&= #65193; ﭘس ﭼﺮﺍ ﻧﻘﺪ ﺍ&= #65267;ﻦ ﺑﻴﺎﻥ ﻣﻴﮑﻨﻨ&#= 65194;.ﺯﻳﺮﺍ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺳﻤ= ﺒﻮﻟﻴﻢ ﻭﺗﻨﺰﻳﻞ ﺷﺪﻩ&#= 1548;ﺯﺑﺎﻥ ﺍﻟﻬﻰ ﺑﺰﺑﺎﻥ &= #65169;ﺸﺮﻯ ﺍﺳت ﺒﺮﺍﻯ ﺍﻧ&#= 65204;ﺎﻧﻬﺎ. <o:p></o:p> = 5193;ﺭﺑﻴﻦ ﻧﻈﺮﻳّﺎﺕ ﻣﺮ= 4400;ﺰﻳّﺖ ﻧﻔس ﻳﺎ ﻫﻤﺎﻥ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺩﺭ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ </spa= n>ﺍﻧﺴﺎﻥ، ﻧ᥺= 4;ﺮﻳﻪ ﺩﻳﮕﺮ ﻫﺴﺖ،ﮐ= 5258; ﻧﻔس ﺭﺍ ﻣتوﺣ= 17;ﺪ،ﻭﻟﻰ ﻏﻴﺮ ﺑﺴﻴﻂ ﻭﻣ&= #65204;ﺘﻘل ﻤﻴﺪﺍﻧﺪ.ﻳﻌﻨ&#= 65264; ﻫﻢ ﻧﻔس ﺳﺎﺯﻧ&#= 65194;ﻩ ﺩﺭ ﻭﺍﺣﺪ ﮐﺮﺩ&= #65253; ﺟﺰﺋﻴّﺎﺕ ﺭﺳ= 5268;ﺪﻩ ﺑﺬﻫﻦ ﺩﺭ ﻧﺎﺧ&= #65262;ﺩ ﺁﮔﺎﻩ ﺍﺳﺖ،ﻭ= 5259;ﻢ ﻏﻴﺮ ﺑﺴﻴﻂ ﻳﻌ&= #65256;ﻰ ﺑﺎﺯ ﻣﺎﺩﻯ ﻭﻟ&= #65264; ﻣﺴﺘﻘﻞ ﺩﺭﻋﻤ&#= 65246;. ﺍﮔﺮ ﺍﻳﻦ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺑﺎﺷﺪ،= 5251;ﻮﺣّﺪ ﻫﺴﺖ.ﻭﻟﻰ ﺑﺎﺯ = ﺑﺴﻴﻂ ﻏﻴﺮ ﻣﺎﺩﻯ ﺍﺳ&= #65174;. ﻭ ﺍﺳﺘﻘﻠﺎﻝ ﺍ&= #65261; </spa= n>ﺍﺯ ﺟﺴﻢ ﺍﺳA= 174;،ﻭﻧﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺑﺮ&= #65175;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ.ﺯﻳ&= #65198;ﺍ ﻫﻤﻪ ﻫﺴﺘﻰ ﺩﺭ = ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧﺪﺍﻭﻧ&#= 65194; الله ﻤﻴﺒﺎﺷ᥽= 6;ﺪ.ﻳﺎ ﺣﺪ ﺃﻗﻞ ﺩﺭﻫﺮ&= #64400;س ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭ،ﺗﺤﺖ ﺗﺪﺑﻴﺮﻣﺪﺑّA= 198; ﻗﺮﻳﻦ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ. ﺩﺭﺍ&= #65267;ﻦ ﻧﻈﺮﻳﻪ ﻫﺴﺘﻪ &= #65251;ﺮﮐﺰﻯ،ﻣﻴﮕʌ= 62;ﻳﻨﺪ ﮐﻪ ﺑﻤﺮﻭﺭ ﺷﮑ&= #65246; ﺟﺪﻳﺪﻯ ﻣﻴﮕﻴ&#= 65198;ﺩ.ﮔﻮﺋﻰ ﻗﻠﻮﻩ ﺳﻨﮓ ﻣﺮ&= #64400;ﺰ ﮔﻠﻮﻟﻪ ﺑﺮﻑ، &#= 65169;ﺎﺯ ﺧﻮﺩ ﺍﺯ ﺟﻨﺶ ﺑ= ﺮﻑ ﻣﻴﺒﺎﺷﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺍﻳﻦ ﺗﻮﺩﻩ ﻣﺮ&= #64400;ﺰﻯ ﺍﻧﺘﺨﺎﺏ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﺗﻮ&= #65187;ﻴﺪ ﮐﻨﻨﺪﮔﻰ ﻧﻔس &#= 1548;ﺑﺎﺯ ﻣﺒﺪﺃ ﻗﺒﻠﻰ ﻗ&= #65194;ﺭﺕ ﺍﻧﺠﺎﻡ ﺍﻳﻦ ﮐ&= #65166;ﺭ ﺭﺍ ﻟﺎﺯﻡ ﻣﻴﮑ&= #65256;ﺪ.ﮐﻪ ﺑﺎﺯ ﺍﺯ ﻣﺮﺯﻫ&= #65166;ﻯ ﻣﺤﺴﻮس ﻭ ﻏﻴﺮ &= #65251;ﺤﺴﻮس ﺑﻴﺮﻭﻥ ﻣﻴﺮﻭ&#= 65193;.ﺍﻧﺘﺨﺎﺏ ﺍﻳﻦ ﻧﻔس ،ﻳﻌ= 5256;ﻰ ﻫﺮﭼﻪ ﺑﻨﻔﻊ ﻭ&= #65183;ﻮﺩ ﺧﻮﺩﺵ ﻣﻴﺪﺍﻧ&#= 65194; ﺟﻤﻊ ﺁﻭﺭﻯ ﻣﻴ&= #64401;ﻨﺪ.ﻣﻄﺎﻟﺒﻰ ﮐﻠّﻰ ﻭﻣﻬﻢ ﺍ&#= 65203;ﺖ. ﺍﻧﺘﺨᥴ= 6;ﺏ ﺷﺨﺺ ﺩﺭ حاﻓﻈ= 5258; ﮐﺎﺭﺧﻮﺩ ﺁﮔﺎ&#= 65257; ﺍﺳﺖ.ﻭ ﺍﻣﻮﺭ ﻏ= ﻴﺮ ﺍﻧﺘﺨﺎﺑﻰ ﮐﺎ&#= 65197;ﻧﺎﺧﻮﺩﺁﮔﺎʌ= 57; ﻣﻴﺪﺍﻧﻨﺪ.ﺩﺭ &= #65165;ﻳﻦ ﻓﺮﺽ ﺍﻧﺴﺎﻥ ﺧ&= #65262;ﺩﺵ ﺣﺎﻓﻆ ﻭﺟﻮﺩ ﺧ&= #65262;ﻳﺶ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺑ&= #65188;ث ﺗﮑﺎﻣﻞ ﻭ ﻣﻌﺮ&= #65235;ﺘﻬﺎﻯ ﺟﺪﻳﺪ ﺍﺯ ﮐﺠﺎ = ﺁﻣﺪﻩ ﺍﺳﺖ؟ﮔﻮﺋﻰ ﺍ= 5267;ﻦ ﻧﻈﺮﻳﻪ ﺗﺮﺷﺢ &= #65235;ﮑﺮ ﺍﺯ ﻣﻐﺰ ﺷﺒﻴﻪ = ﺗﺮﺷّﺢ ﺻﻔﺮﺍ ﺍﺯ ﮐﺒﺪ = ﺑﺎﺷﺪ ﮐﻪ ﻏﻴﺮ ﺑﺴﻴﻂ = ﻣﺎﺩﻯ ﻭﮔﻮﺋﻰ ﻇﺮﻑ ﺟ&= #65252;ﻊ ﮐﻨﻨﺪﻩ ﺍﺳﺖ،= 5261;ﻧﻪ ﻣﺴﺄﻟﻪ ﺍﻧﺘﺨ&#= 65166;ﺏ ﻭ ﻋﻤﻠﻴّﺎﺕ ﻣ&#= 65192;ﺼﻮﺹ ﺍﻧﺘﺨﺎﺏ،ﻭﻳA= 166; ﺗﺼﻮﺭ ﻭﺗﺼﺪﻳ&#= 65238; ﻭ ﺍﻳﻦ ﺟﻤﻊ ﺁﻭ= ﺭﻯ ﻣﺒﺪﺃ ﻭ ﻋﺎﻣﻞ = ﺗﻮﺣﻴﺪ ﮐﻨﻨﺪﻩ ﻣﺤﺘﻮ&#= 65267;ﺎﺕ ﺗﺠﺮﺑﻪ ﺷﺨﺺ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﻫﺮ ﻟﺤﻈﻪ ﻋ= ﻠﻰ ﺭﻏﻢ ﻳﺎﻓﺘﻦ ﻣ&= #65188;ﺘﻮﻳﺎت ﺠﺪﻳﺪ ﻭﺍﺣﺪ ﻣ&= #65166;ﻧﺪﻩ ﺍﺳﺖ.ﻭ ﻣﻴﮕﻮﻳ&= #65194;، ﺑﺪﻭﻥ ﺍﻳﻦ ﺗﻮ&= #65187;ﻴﺪ ﮐﻨﻨﺪﮔﻰ، ﮐﺸ= 5206; ﻭﻧﻔﺮﺕ،ﻳﺎ ﺍ= 5255;ﺘﺨﺎﺏ ﻳﺎ ﻋﺪﻡ ﺍﻧﺘﺨ&= #65166;ﺏ ﺩﺭ ﭘﺬﻳﺮﺵ،ﻳ= 5166; ﺍﻧﮑﺎﺭ ﺍﻣﻮﺭ&#= 65263; ﻣﺤﺎﻝ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﻭﺍﺯ ﻃﺮﻓﻰ ﺑﺪﻭﻥ ﻓ&= #65198;ﺽ ﻓﺮﺩ ﻭﺍﺣﺪ، ﻧ&#= 65252;ﻴﺘﻮﺍﻥ ﺁﮔﺎﻫﻰ ﻭ ﺍﺩﺭ&= #65165;ﻙ ﻭ ﺗﻔﮑّﺮ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﻨﺪ.ﻭ ﺍﻳﻦ = ﻋﻤﻞ ﻣﻮﺣّﺪ،ﻫﻤﺎʌ= 53; ﻓﻌﻞ ﻣﺘﻀﻤّﻦ ﻋﻤﻞ &#= 65175;ﻮﺟّﻪ ﻭ ﺍﻧﺘﺒﺎﻩ ﻭ ﺩ= ﻗّﺖ ﺍﺳﺖ.ﮐﻪ ﮐﺎﺭﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣی اﻧﺴﺎﻥ = 5169;ﺘﺪﺑﻴﺮ ﻣﺪﺑّﺮﺍن اﻟʌ= 60;ی ﺒﺮﺗﺮ ﻭﻋﺎﻗﻠ&#= 65176;ﺮ ﻣﻴﺒﺎﺷﺪ. ﺍﻳﻦ = ﻓﺮﺩﻳّﺖ ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﮐ&= #65246; ﻣﺘّﺤﺪ ﻭﻭﺣﺪ= 5173; ﻭﺟﻮﺩ ﺷﺨﺺ ﺍﺳ&= #65174;،ﮐﻪ ﻋﻮﺍﻣﻞ ﻣﺘﺤﺪ&#= 1548; ﻫﻤﮕﻰ ﺑﻴﻚ ﻋﻤ&= #65246; ﺍﺻﻠﻰ ﺧﻮﺩ ﻣﻰ = ﭘﺮﺩﺍﺯﻧﺪ،ﻭ ﺩﺭ ﻭﻗﺖ ﻣﻌﻴّ&#= 65254;.ﮔﻮﺋﻰ ﺗﻔﮑّﺮ ﺍﻧﺴﺎ= 5253; ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﻰ ﺍﺳﺖ،ﮐﻪ ﻫﺮ ﮊ&#= 65255;ﻰ ﻭﻇﻴﻔﻪ ﺧﻮﺩ ﺭ&= #65165; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;.ﻭﻟﻰ ﺩﺭ ﺫﻫﻦ ﺧﺎﻃﺮ&= #65165;ﺕ ﭼﻪ ﻭﻇﻴفه اﻯ = 5193;ﺍﺭﻧﺪ؟ﻣﮕﺮ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65267;ﻚ ﺷﻴﺌﻰ ﺟﺪﻳﺪ،= 5261; ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65175;ﺼﻮﺭﺍت اﻭﻟﻴﻪ، ﮐﻠّʌ= 64; ﻳﺎ ﺟﺰﺋﻰ ﺩﺭ ﺣﺎﻓ&= #65224;ﻪ،ﻭﻧﻪ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻭ ﺭﻭﺍﻥ، ﮐﻪ ﺩ&= #65197;ﻳﺎﺋﻰ ﺍﺳﺖ، ﺍﺯﻗﻄﺮ= 5165;ﺕ.ﺩﺭ ﻭﺍﻗﻊ ﮐﻞ ﻣﺘّ&#= 65188;ﺪ،ﻳﻚ ﮐﻞ ﻣﻮﺿﻮﻋﻰ ﺁ&= #65169;ﮋﮐﺘﻴﻮ ﻭﻣﺎﺩﻯ ﻧﻴﺴﺖ.&= #65169;ﻠﮑﻪ ﺗﺼﻮﺭ ﻳﻚ ﮐﻞّ &= #65227;ﻀﻮﻯ ﺍﻭﺭﮔﺎﻧﻴﻚ ﺍ&#= 65203;ﺖ،ﮐﻪ ﺃثرش ﺍﻋﺘﻤﺎʋ= 93; ﺑﺮ ﻫﻤﺰﻣﺎﻧﻰ ﺩﻳ&#= 64405;ﺮ ﺍﻓﻌﺎﻝ ﺩﺍﺭﺩ. = ﻳﻌﻨﻰ ﺍﺟﺰاء ﺍﻳﻦ ﮐ= 5246;ّ،ﻣﻨﺠﺮ ﺑﺘﺮﮐﻴﺰ ﻭﺗﻤ&#= 65198;ﮐﺰ ﺩﺭ ﻋﻤﻞ ﺭﺋﻴﺴ&= #65264; ﻭﺍﺣﺪ ﻭﺩﺭ ﻭﻗ&= #65174; ﻣﻌﻴّن ﻤﻴﺸﻮA= 193;. ﻭ ﺍﮔﺮ ﻓﺮﺩ ﻭﺍ= ﺣﺪ، ﻭﻣﺘّﺤﺪ ﺩﺭﺍ= 5235;ﻌﺎﻝ ﺭﺍ، ﺗﺤﻠﻴﻞ ﻭ &= #65175;ﺠﺰﻳﻪ ﮐﻨﻴﻢ،ﺁﻧﮕﺎA= 257; ﻣﻄﺎلعه ﻮﺁﺑʃ= 95;ﮐﺘﻴﻮ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65169;ﻠﮑﻪ ﻳﻚ ﻋﻤﻞ ﺫﻫﻨﻰ = ﺍﻧﺘﺰﺍﻋﻰ ﻭ ﺳﺒﮋﮐﺘﻴﻮ. ﺁ= ﻧﮕﺎﻩ ﺍﺯ ﺣﺪﻭﺩ ﻣﻄﺎ&= #65247;ﻌﻪ ﻋﻠﻤﻰ ﺑﻴﺮﻭﻥ &= #65197;ﻓته اﻳﻢ. ﺍﻳﻦ ﺗﺠﺰ&= #65267;ﻪ ﻳﺎﻓﺘﻦ ﻳﻚ ﺣﺎ&= #65245; ﻭﻭﺿﻌﻴّﺘﻰ ﺍ= 5203;ﺖ، ﮐﻪ ﻧﻤﻴﺘﻮﺍﻥ &= #65251;ﻄﺎلعه ﺫﺍﺕ ﻣﺸﺨﺺ ﻣﻮ&= #65215;ﻮﻋﻰ ﺑﺎﺷﺪ. ﻫﺮ ﻣﮑﺎ= ﻧﻴﺰﻣﻰ ﺟﺪﺍ ﺍﺯ ﮐﻞّ ﺫ&= #65165;ﺕ.ﻭ ﻫﺮﺩﻭ ﻣﮑﺎﻧﻴ&#= 65200;ﻡ ﻭ ﺫﺍﺕ،ﺟﺪﺍ ﺍ&#= 65199; ﻇﺎﻫﺮ ﮐﻞ ّﺍﻓ&#= 65228;ﺎﻝ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺩ&= #65267;ﺪﻥ ﻣﻨﻈﺮﻫﺎﻯ ﮐﻪ &= #65255;ﺎﻇﺮ ﺗﻮﺟّﻰ ﺑﭽﺸﻢ &#= 65191;ﻮﺩ،ﮐﻪ ﻧﮕﺎﻩ ﻣﻴﮑﻨﺪ &= #65255;ﺪﺍﺭﺩ.ﻭ ﻧﺴﺒﺖ ﺑﮑﻞ ﺳﺎ&= #65191;ﺘﻤﺎن ﺘﻮﺟّﻪ ﻧﺪﺍﺭ= 5267;ﻢ. ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ ﻣ= ﺎ ﻓﻘﻂ ﻳﻚ ﺭؤﻳﺖ &= #65259;ﺴﺘﻴﻢ.ﻭﻣﺎﺩ= 5197; ﻣﻘﺎﺑﻞ ﻧﺎﻇﺮ &= #65191;ﺎﺭﺟﻰ،ﺟﺴﻤʌ= 64; ﺑﻴﺸﺘﺮ ﻧﻴﺴﺘ&#= 65268;ﻢ ﻭﻟﻰ ﺧﻮﺩﻣﺎﻥ &= #65193;ﺭﺣﺎﻝ ﻧﻈﺮ ﻳﻚ ﻓﻌﻞ ﻣ= ﻴﺒﺎﺷﻴﻢ. ﺩﺭهرﺣﺎل ﺪﺭ A= 175;ﻮﺟّﻪ ﻓﺮﻕ ﺩﺍﺭﺩ، ﺑ&#= 65268;ﻦ ﻭﺍقعی که ﻣﻠᥴ= 6;ﺣﻈﻪ ﻣﻮﺿﻮﻋﻰ ﺁﺑﮋ&#= 64400;ﺘﻴﻮ ﻣﻴﺸﻮﺩ، ﻭﻭﺍ= 5239;ﻌﻬﺎﻯ ﮐﻪ ﻓﺎﻋﻞ ﺍﺯ ﺁ= ﻥ ﺧﺒﺮ ﻣﻴﺪﻫﺪ. ﻭ= ﺍﻗﻌﻪ ﺑﺼﻮﺭﺕ ﺧﺒﺮ،= 5239;ﺎﺑﻞ ﻭﺻﻒ ﻧﻴﺴﺖ.ﺁﻧ&= #65260;ﻢ ﺑﺎ ﮐﻠﻤﺎﺕ ﻭ ﺍ= ﻟﻔﺎﻅ ﻣﮕﺮ ﻭﺻﻒ ﺍﺯ ﻭ= ﺍﻗﻌﻬﺎﻯ ﻗﺎﺑﻞ ﻣﻠﺎﺣﻈ&#= 65258; ﻭ ﻗﺎﺑﻞ ﺗﺤﻠﻴ&= #65246; ﻣﻮﺿﻮﻋﻰ ﻭﻋﻠ&#= 65252;ﻰ </spa= n>ﺑﺎﺷﺪ.ﮐﻪ ﺗA= 262;ﺻﻴﻒ ﺷﻮﺩ.ﻭﻟﻰ ﺩﺭ ﻋ= ﻤﻞ،ﺗﻮﺟّﻪ ﻭﺍﻧﺘﺒﺎﻩ،ﺑA= 194;ﻭﻥ ﻣﻮﺿﻮﻉ ﻗﺎﺑﻞ &= #65175;ﺼﻮﺭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #64380;ﻪ ﻣﻮﺿﻮﻋﻰ ﺩﺍﺧ&#= 65248;ﻰ ﺑﺎﺷﺪ ﻳﺎ ﺧﺎﺭ&= #65183;ﻰ.ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ &= #65259;ﻨﮕﺎﻡ ﺗﻮﺟّﻪ ﻭﺗﻤﺮ= 4400;ﺰ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﺧﻮﺩ، ﺑﻘﺼﺪ ﺍ&#= 65197;ﺗﺒﺎﻁ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ،ﻭ ﺑﺨﺎﻃﺮ ﺍﻣﮑﺎ&#= 65253; ﺍﻧﺠﺎﻡ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺳﺎﻟﻚ. ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ،ﺗﻮﺟّʌ= 58; ﺑﻴﮕﺎنه ﻮﻫﺪﻑ ﺁﺭﻣﺎﻧ&#= 65264; </spa= n>ﺧﻮﺩ ﺩﺍﺭﺩ. = 5261; ﺑﻌﮑس ﺳﺎﻟﮑﺎﻥ،ﺩﺭ = 5231;ﻴﺮﺳﺎﻟﮑﺎﻥ ﮐﻪ ﻫﻤﻴﺸﻪ ﺗﻮ&= #65183;ّﻪ ﺑﻘﻮﻯ ﺗﺮﻳﻦ ﺣ&= #65262;ﺍﺩث ﻧﻔﺴﺎﻧﻰ ﻭ ﺍﺣ&= #65262;ﺍﻟﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻭ= ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ ﺗﻮجّه A= 204;ﺎﻟﻚ ﮔﺮﭼﻪ ﺩﺭﺗﺨﻴ&#= 1617;ﻞ ﻭ ﺗﺼﻮﺭ ﺳﺎﻟﻚ&= #1548;ﺍﺯ ﺻﻮﺭت ﭙﻴﺮ ﻳﺎ &= #65259;ﺮﺳﻮﮊﻩ ﺷﻬﻮﺩﻯ ﺩﺍﺭﺩ&#= 1548; ﻋﻤﻠﻰ ﺫﻫﻨﻰ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﺑﺎﺯ ﻳﻚ ﻣﻮﺿﻮ&= #65225; ﺧﺎﺭﺟﻰ ﺑﺮﺍﻯ &= #65203;ﺎﻟﻚ ﺍﺳﺖ.ﮐﻪ ﺧﺎﺭﺝ = ﻭﺑﻴﺮﻭﻥ ﺍﺯ ﺃﻧﺪﺭﻭﻥ ﺍ&= #65261; ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺗﺼ= ﻮﺭ ﺳﺎﻟﻚ ﺍﺯ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩ ﺷﺨﺺ. ﺑﻮ= ﺣﺪﺕ ﻭﺟﻮﺩ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺭﻓﺘﻪ ﺍﺳ&= #65174;. ﻭﺧﻮﺩﺭﺍ ﺩﺭ ﻣ&= #65268;ﺎﻥ ﻧﻤﻰ ﺑﻴﻨﺪ.ﻭﻫ&= #65252;ﻪ ﺿﻤﺎﻳﺮ ﺭﺍ،ﺩ= 5197; ﺿﻤﻴﺮ ﺗﻮ ﻳﮑﻰ&= #64400;ﺮﺩﻩ ﺍﺳﺖ.ﺩﺭ ﺗﻮﺟّ&#= 65258; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548; ﺗﻨﻬﺎ ﺟﺎﻧﺐ ﺁ&= #65169;ﮋﮐﺘﻴﻮ ﻣﺎﺩﻯ ﺁﻥ ﻣﻮﺭ&= #65193; ﺗﻮﺟّﻪ ﺍﺳﺖ.ﻭ &= #65255;ﻔس ﻭﺣﺪﺕ ﺍﻳﻦ ﺫﺍ&= #65173; ﻭﻣﻮﺿﻮﻉ ﺍﺳﺖ.&= #65261; ﻳﺎ ﺩﻭ ﮔﺎﻧﮕﻰ = ﺻﻮﺭﺕ </spa= n>ﻭﻣﺎﺩﻩ ﺭﺍ A= 261;ﺣﺪﺕ ﻣﻴﺪﻫﺪ.ﻳﻌﻨﻰ &= #65211;ﻮﺭﺕ ﻣﺎﺩﻩ ﺭﺍ ﺩﺭ ﺫ= ﻫﻦ ﺩﺍﺭﻳﻢ.ﭘس ﺻﻮ&#= 65197;ﺕ ﻓﻌﻞ ﺗﻮﺟّﻪ، = 5261;ﻣﺎﺩﻩ ﻣﻮﺿﻮﻉ ﺗﻮﺟّ= 5258; ﺍﺳﺖ.ﻭ ﻫﺮ ﺩﻭ ﻗ= ;ﺎﺑﻞ ﺗﻤﻴﻴﺰ ﺍﺯ ﻫﻢ.= ﻭﻟﻰ ﻏﻴﺮ ﻗﺎﺑﻞ ﺟﺪ&= #65165; ﺷﺪﻥ ﻫﺴﺘﻨﺪ. ﮐ= ﻪ ﺩﺭ ﺫﻫﻦ ﺍﻳﻦ ﺗ= ﻤﻴﻴﺰ ﻭﺩﻭﮔﺎﻧﮕﻰ ﺩ&#= 65267;ﺪﻥ ﺻﻮﺭﺕ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭ ﻫﺮ ﺩﻭﻯ ﺍﻳﻦ ﺻ= ﻮﺭت ﻮﻣﺎﺩﻩ، ﻟﺎﺯ= 5249; ﺑﺮﺍﻯ ﮐﺴﺐ ﺗﺠ&= #65198;ﺑﻪ ﺷﺨﺺ ﻫﺴﺘﻨﺪ<sp= an dir=3DLTR>. ﮐﻪ ﺗﺠʋ= 98;ﺑﻪ ﺷﺨﺺ ﺑﺎ ﺍﻳﻦ ﺩ= ﻭ ﻋﺎﻣﻞ ﺷﺮﻭﻉ ﻣ&= #65268;ﺸﻮﺩ،ﻭ ﺑﺎ ﺁﻥ ﺍﺩﺍﻣﻪ = ﻣﻴﻴﺎﺑﺪ.ﻭ ﻫﻴﭻ ﻳﻚ ﻗﺎﺑﻞ = ﺟﺪﺍ ﺷﺪﻥ ﻧﻴﺴﺘﻨﺪ.&= #65207;ﺨﺺ ﻣﺘﻮﺟّﻪ،ﺑﺪʌ= 61;ﻥ ﻣﻮﺿﻮﻉ ﺗﻮﺟّ= 5258;،ﻭ ﻳﺎ ﺑﺪﻭﻥ ﺷﺨﺺ = ﻣﺘﻮﺟّﻪ ﻧﻴﺴﺖ ﻭ ﺻﻔﺤﻪ = ﺳﻔﻴﺪﻯ ﮐﻪ ﻫﺮﮐس گفت = 7; ﻫﻴﭽﮕﺎﻩ ﺳﻔﻴﺪ ﻧﺒﻮﺩﻩ&#= 1548;ﻭ ﺣﺘﻰ ﺻﻔﺤﻪ ﺳﻔ&= #65268;ﺪﻯ ﻫم ﻨﻴﺴﺖ، که A= 170;ﺨﻮﺍﻫﺪ ﭘﺬﻳﺮﺍ ﻭ ﭘﺎﺳ&= #65268;ﻮ ﺑﺎﺷﺪ. ﺑﻠﮑﻪ ﻫ= ﻤﻴﺸﻪ ﺩﺭ= ﻓﻌﻞ ᥵= 5;ﻮﺟّﻪ ﺑﻮﺩﻩ ﺍﺳﺖ .<o:p></o:p></spa= n> = 4394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﮐﺘﺎﺑﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺩﺭ ﻟﺤﻈﻪ ﺗﻮﻟ&= #65194; ﻓﻌﻠﻰ، ﺻﻔﺤﻪ &#= 65153;ﺧﺮ ﺁﻥ ﺳﻔﻴﺪ ﺍﺳﺖ.= ﻭﻟﻰ ﺻﻔﺤﺎﺕ ﻗﺒﻠﻰ&#= 1548; ﻫﻤﭽﻨﺎﻥ ﭘﺮ ﺍ&= #65199; ﺧﺎﻃﺮﺍﺕ ﺭﻭﺣ&#= 65264; ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ،ﺑﺮﺣﺴﺐ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻓﺼﻞ ﻧﻮﻋﻰ ﻭﺑ&= #65208;ﺮﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #64400;ﻪ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ&= #1548;ﺑﺎﻳﺪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65153;ثاﺭ ﮔﺬﺷﺘﻪ ﻭ ﺻﻔﺎ&= #65173; ﻭ ﻋﺎﺩﺍﺕ ﺗﻮﻟ&= #65194;ﺍﺕ ﭘﻴﺸﻴﻦ ﺭﺍ ﭘﺎ&= #65241; ﮐﻨﺪ.ﻭﺻﻔﺎت ا= 5247;ﻬی ﺮﺍ ﺩﺭ ﺻﻔﺤﻪ ﺁ= ﺧﺮ ﮐﺘﺎﺏ ﭘُﺮ ﮐﺮ&#= 65193;. ﻭﻟﻰ ﺑﺨﺎﻃﺮ ﻃ&= #65236;ﻮﻟﻴّﺖ ﻭﺟﻮﺍﻧﻰ ﻭ ﺻﻔ&= #65166;ﺕ ﺑﺸﺮﻯ ﻓﺼﻞ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩ ﺳﺎﺯ،ﻓﺮﻭﺍن آثاﺭ ﻣﻨفی اﺯ= ; ﺻﻔﺎﺕ،ﺩﺭ ﺍﻳﻦ ﺻﻔحه ﺁﺧ= 5198; ﻧﻴﺰ ثبت ﻣﻴﮕA= 198;ﺩﺩ.ﻭ ﭼﻮﻥ ﺗﺎﺯﻩ ﺍﺳ&= #65174;،ﺯﻭﺩﺗﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍ&#= 65187;ﺘﻤﺎﻝ ﺍﺯ ﺁﻧﻬﺎ ﺻﻮﺭ&= #65173; ﻣﻴﮕﻴﺮﺩ. ﻭ ﺳﺎ= ﻟﻚ ﭘس ﺩﺭ ﭘﻴﻤﺎﻥ &= #65203;ﻠﻮﻙ،ﺑﻘﺼﺪ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺩ&= #65197; ﺷﻬﻮﺩ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ،ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑﻴﻚ &= #65175;ﺠﻠّﻰ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺷ= 5198;ﻭﻉ ﺑﺘﺨﻠﻴﻪ ﻭﺗﺤ&#= 65248;ﻴﻪ ﺻﻔﺎﺕ ﻭ ﻋﺎﺩﺍ&= #65173; ﻭ ﻋﻘﺎﻳﺪ ﺧﻮﺩ = ﻣﻴﮑﻨﺪ.ﮐﻪ ﺑﺎﻋﺸﻖ ﻭﻫﻤت &#= 65204;ﺎﻟﻚ،ﻭﺑﻮﺩ᥽= 3; ﭘﻴﺮﺍﻟﻬﻰ ﺑﻤ&#= 65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﺑﺎ@= 400;ﻤﮑﻬﺎﻯ ﻭﻣﺸﻴّﺘﻬﺎﻯ = 5165;ﻟﻬﻰ ﺑﻌﺪﻯ،ﺗﻨﻬﺎ با ﮐﻤﺘﺮ ﺍﺯ ﺩ&#= 65257; ﺩﺭ ﺻﺪ ﺍﺯ ﻣﻌﺎ= ﻳﺐ ﻭﻧﻮﺍﻗﺺ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻓﻌﻠﻰ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺩﺭ= ﺣﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈ&= #65198; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ&#= 1548; ﺑﺸﻬﻮﺩ ﺁﺧﺮ ﺧ&= #65262;ﺩ ﻣﻴﺮﺳﺪ. ﺑﺨﺼﻮ&= #65209; ﺩﺭ ﺭﻭﺵ ﻭﻟﺎﻳ&= #65174; ششم ﻣﺤﻤﺪﻯ ﺭA= 261;ﺡ ﺍﻟﻘﺪس به ﺷﻬA= 262;ﺩ ﺷﺸﻢ ﻭﺍﺟﺐ ال= 607;ی هر انسانی ﻣﻴ&= #65198;ﺳﺪ.ﻭﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ ﭘﻴﺎ&#= 65251;ﺒﺮ ﮔﻮﻧﻪﺑﺨﻠﻖ ﺩ&#= 65165;ﺷﺖ،ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ نیز ﻣﻴﺮﺳﺪ.ﺗA= 166; در ﻫﻔﺖ ﻫﺰﺍﺭ &#= 65203;ﺎﻝ ﺩﻳﮕﺮ،ﺑﺮﻭﺵ = 5251;ﻬﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #1705;ه کاشف ﺸﻬﻮﺩ ﻫʌ= 36;ﺘﻢ ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﺑﺮﺳﺪ. ﺑﺎﺯ ﺍﻳ= ﻦ ﺗﮑﺎﻣﻞ ﻧﻴمه = 575;ﺭﺍﺩﻯﭘﻴش ﻣﻴﺮﻭﺩ.ﮐﻪ ﺳﺎ&= #65247;ﻚ ﺑﺸﺮﻯ ﺗﻨﻬﺎ ﮐ&= #65166;ﺭﻯ ﮐﻪ ﺍﺯ ﭘﻴﺶ ﺧﻮ= ﺩ ﻣﻴﮑﻨﻨﺪ.ﺍﻳﻨ&#= 64401;ﻪ ﻫﻴﭻ ﮐﺎﺭﻯ ﺟﺰ = ﺩﺳﺘﻮﺭ ﭘﻴﺮ ﺍﻧﺠﺎﻡ ﻧ&= #65194;ﻫﺪ. ﻭﺩﺭ ﻫﺮ ﺗﻮﻟﺪ = ﺻﻔﺤﻪ ﺳﻔﻴﺪ ﺟﺪﻳﺪﻯ &= #65261;ﺭﻕ ﻣﻴﺨﻮﺭﺩ.ﺗﺎ ﺩ&= #65197; ﻧﻬﺎﻳﺖ ﺃﺑﺪﻯ &= #65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﻫ&#= 65252;ﭽﻨﺎﻥ ﺑﺘﺠﻠّﻴﺎﺕ ﺍ= 5247;ﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻧﺎ ﻨ&= #65262;ﺭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﺑﺮﺳﺪ.ﻭ = ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺻﻔﺎﺕ &= #65207;ﻬﻮﺩ ﻫﺎﻯ ﺑﺮﺗﺮ ﺧﻮ&= #65193; ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﺪ.= ﺑﺪﻭن اﻳﻦ ﺗﺰﮐیه کافی ،ﺗﮑﺮﺍﺭ= ; ﮐﺎﺭﻣﺎﻫﺎ ﺍﺯ ﻗﻬﻘﺮﺍﻫﺎ&#= 65263; ﻧﻮعی ﺨﻮﺍﻫﺪ = 5169;ﻮﺩ. ﮐﻪ ﺑﺎﺯ ﺑﻨﻮﻉ = ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﺑﺮﺳﺪ، &#= 65261;ﻫﻤﻴﻦ ﻓﺮﻣﺎﻥ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ ﻭ ﺍﻟﻬﻰ ﮐﻦ ﻓﻴ= ﮑﻮﻥ ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭ= ﺭﺕ ﺭﺍ،ﺑﺎ ﺳﻠﻮﻙ &#= 65165;ﻟﻬی ﺒﻨﻤﺎﻳﺪ.که ه= 85;ﺑﺎﺭ ﺑﺎ ﺷﻬﻮﺩ ﺭبّ النوﻋی یا ﺭب&= #1617; اﻟﻔﺼﻞ،ﻭﺣﺘʌ= 64; ﺑﺎ ﺭﺏّ ﺍﻟﻔﺮﺩ ﺧ&#= 65262;ﺩ ﺑﺮﺳﺪ،ﻭ ﺗﻘﺮ= 617;ﺏ ﻋﺮﻓﺎﻧﻰ ﻭﺍﺧ&#= 65248;ﺎﻗﻰ ﻭﮐﻤﺎﻝو شهودی ﺑﺨﺪﺍﻭ= ;ﻧﺪ ﺍﻟﻠﻪ ﺑﻴﺎﺑﺪ .= <o:p></o:p> = 5193;ﺭ ﻟﺤﻈﻪ ﺗﻮﺟّﻪ &#= 65169;ﻴﻚ ﺳﻮﮊﻩ،سالکا&= #1606; درﺟﺴﻢ ﻭﺗﻦ ﺣ= 5166;ﻟﺖ ﺧﺎﺹ ﺑﺨﻮﺩ ﻣﻴ&= #64405;ﻴﺮﻧﺪ.ﺗﺎ ﻧﺴﺒﺖ ﺑﻤﻮﺿﻮ&#= 65225; ﻣﻮﺭﺩ ﺗﻮﺟّﻪ= 548;ﺍﺣﺎﻃﻪ ﺑﻴﺸﺘﺮﻯ ﺑﺸﻮ&#= 65193;.ﻭﻟﻰ ﺍﻳﻦ ﺣﺮﮐﺎﺕ ﺗ&= #65254; ﻋﻠّﺖ ﻭﻧﺘﻴﺠ= 5258; ﺗﻮﺟّﻪ ﻧﻴﺰ ﮐ&#= 65252;ﻚ ﺑﮑﺎﺭ ﺗﻮ= ;ﺟّﻪ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﺩ&#= 65197;ﺳﺎﻟﻚ ﻧﻴﺰ ﻫﺮ ﭼﻴﺰﻯ = ﮐﻪ ﭘﻴﺮ ﺑﻔﺮﻣﺎﻳ&#= 65194;،ﻳﺎ ﺳﺎﻟﻚ ﺑﺮﮔﺰﻳ&#= 65256;ﺪ،ﻫﻤﻴﺸﻪ ﻫﻤﺎﻥ ﺣﺎﻟﺖ ﻫ&= #65166; ﺭﺍ ﻫﻨﮕﺎﻡ ﺗﻮ&= #65183;ّﻪ ﻭﺗﻤﺮﮐﺰ ﺩﺭ ﺳ&= #65262;ﮊﻩ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ.ﻣﺎﻧﻨﺪ ﺣﺎﻟﺎﺕ ﺗﻦ ﺩﺭ = ﻧﻤﺎﺯ،ﻳﺎﺩﺭ ﻫﺮ ﺗﻮﺟّﻪ ﻭﺗ&#= 65262;ﺳّﻞ ﻋﺒﺎﺩﻯ ﺳﺎﻟﻚ&#= 1548;ﮐﻪ ﺭﻋﺎﻳﺖ ﺍﺣﺘﺮ&#= 65165;ﻡ ﺑﻤﻘﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﻣﻮﺭﺩ ﺗﺨﻴّﻞ &#= 65191;ﻮﺩ ﺷﺪﻩ ﺑﺎﺷﺪ. ﻭ ﺍ= ;ﻳﻦ ﺣﺎﻟﺎﺕ ﺗﻦ &#= 65193;ﺭ ﻫﺮﮐس ﺑﻨﺤﻮﻯ &#= 65259;ﻤﺎﻥ ﺣﺎﻝ ﺑﮋﻧﺘﻴﻚ &= #65175;ﻦ ﻭ ﺻﻮﺭﺕ ﻭ ﺫﻫﻦ میدهد ﮐﻪ ﺑﻨᥴ= 6;ﺧﻮﺩﺁﮔﺎﻩ ﻧﻴﺰ ﮐﺸﻴﺪﻩ ﻣ&= #65268;ﺸﻮﺩ.ﺩﺭ ﮐﺎﺭ ﺭﻭﺡ ﻭﺭﻭ&= #65165;ﻥ ﻭﺫﻫﻦ،ﻫﻨﮕﺎA= 249; ﺗﻔﮑّﺮ ﻭﺗﻌﻘ= 617;ﻞ،ﻧﻔس ﺣﻴﻮﺍﻧﻰ ﻧﻴﺰ &= #65187;ﺎﻟﺘﻰ ﺑﺨﻮﺩ ﻣﻴﮕﻴﺮ&#= 65193;،ﻭ ﺧﺸﻚ ﻭ ﺑﻰ ﺣﺮﮐ= ﺖ ﻣﻴﺸﻮﺩ.ﻭﺗﻦ ﺗ&= #65268;ﺰ ﺑﺪﻧﺒﺎﻝ ﺁﻥ ﺧ&= #65208;ﻚ ﻭﺑﻰ ﺣﺎﻟﺖ ﻣﻴ&= #65208;ﻮﺩ.ﺍﻳﻦ ﺗﻌﻘّﻞ ﺳﺎﻟﻚ &#= 65261;ﺣتی کاﻣﻞ ﺍﻟﻬﻰ ﻫ= 5256;ﮕﺎﻡ ﺍﺑﺮﺍﺯ ﻋﺸق ع= 575;ﻃﻔﻰ ﺧﻮﺩ،ﺑﺮﺍﻯ ﺗ= 5262;جّه ﺒﻤﺮﺍﺗب اﻟﻬA= 264; ﺑﺎﻟﺎ،ﻭﻳﺎ ﺑ= 5198;ﺍﻯ ﺗﻌﻠﻴﻢ ﺳﺎﻟﻚ &= #65193;ﺭﺳﻄﺢ ﭘﺎﺋﻴﻦ، ﺧﺸﻚ &#= 65169;ﻰ ﺣﺮﮐﺖ ﻣﻴﺸﻮﺩ.&= #65261; ﻫﺮﺣﺮﮐﺖ ﺍﺣﺘ&#= 65252;ﺎﻟﻰ،ﻧﻘﺼﻰ ﺩﺭ ﮐﺎﺭ ﺗﻮﺳّ&#= 65246; ﻋﺒﺎﺩﻯ،ﻭﻳﺎ = 5175;ﻌﻠﻴﻢ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ.&= #65169;ﻄﻮﺭﻳﮑﻪ ﺩﺭ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﺳﺎﻟﻚ ﮐﺎﻣﻞ ﺷ&= #65194;ﻩ ﺗﻤﺎﻡ ﻭﺟﻮﺩ ﺟ&= #65204;ﻢ ﻭﺫﻫﻦ ﻭﺣﺘﻰ ﻫ&= #65198;ﮔﻮﻧﻪ ﻋﻮﺍﻃﻒ ﺑﺸﺮﻯ &= #65235;ﺮﺍﻣﻮﺵ ﻣﻴﺸﻮﻧﺪ.ﮐﻪ ﮔ&= #65262;ﺋﻰ ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻣﻴﺎﻥ ﻧﻤﻴﺒﻴ&#= 65256;ﺪ. ﻭﻟﻰ ﺟﺴﻢ ﺑﺮﺍ&= #65263; ﺍﺩﺍﻣﻪ ﺣﻴﺎﺕ &= #65191;ﻮﺩ،ﺑﺘﺪﺑﻴʋ= 98; ﻣﺪﺑّﺮ ﺳﺎﻟﻚ &#= 65169;ﮑﺎﺭ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣ&= #65268;ﺪﻫﺪ. ﻣﮕﺮﻣﺮﮒ ﻗﻄﻌ&#= 65264; ﺩﺳﺖ ﺩﺍﺩﻩ ﺑﺎ&= #65207;ﺪ. ﻭ ﺑﻰ ﺣﺮﮐﺘﻰ ﺩ= ﺭ ﺗﻦ ﻭ ﺫﻫﻦ، ﺑﺮ&= #65165;ﻯ ﺗﻮﻓﻴﻖ ﺳﺎﻟﻚ &= #65193;ﺭﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻭ ﻫﺮ ﺷ= ﻬﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﺧﻮ&#= 65193;،ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﺍﺳﺖ. ﺩﺭ ﺍ= ;ﻳﻨﺠﺎ ﺑﺎﻳﺪ ﮔﻔﺖ،ﻏ= 5268;ﺮ ﺳﺎﻟﮑﺎﻥ ﻧﻔس &#= 65165;ﻣّﺎﺭﻩ ﺁﻧﻬﺎ، ﺑﻔﮑﺮ &#= 65247;ﺬﺕ ﻭ ﻧﻔﻊ ﺍﺳﺖ.ﻭﺗ= ﻮﻗﻒ ﺣﺮﮐﺎﺕ ﺗﻦ ﻭﺫ&= #65259;ﻦ،ﭼﻪ ﺭﺳﺪ ﺑﻨﻔس و روان ﻣﻄﺮﺡ ﻧʌ= 68;ﺴﺖ. ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ،ﺣﺘﻰ ﺩﺭ ﻋﺪﻡ ﺣﺮﮐﺎ&= #65173; ﻫﻨﮕﺎﻡ ﻭ ﻋﺒﺎ&= #65193;ﺍت ﻘﺸﺮﻯ ﺧﻮﺩ،ﻭ= 604;ی ﺒﺪﻭﻥ ﻭﺳﻴله = 575;ﻯ ﺍﻟﻬﻰ ﺟﺰﺗثب= 40;ت ﺒﻴﺸﺘﺮ ﺻﻔﺎت &#= 65170;ﺸﺮﻯ ﻭﺣﻴﻮﺍنی ﺤﺎA= 211;ﻠﻰ ﻧﺪﺍﺭﻧﺪ.ﺯﻳﺮ&#= 65165; ﺷﺮﻙ ﻣﻴﮑﻨﺪ.ﻭ&= #65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﻫﺮ = 5193;ﻋﺎﺋﻰ ﺍﺯ ﺁﻧﻬﺎ ﺑﺨﻮ&= #65193;ﺷﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮ= ;ﺩﺩ،ﻭ ﺑﺼﻮﺭﺗﺸﺎﻥ ﮐ&#= 65262;ﺑﻴﺪﻩ ﻣﻴﺸﻮﺩ.ﻳﻌﻨﻰ &= #65227;ﺒﺎﺩﺕ ﺁﻧﻬﺎ ﺑﮑﻤﺮﺷ&#= 65166;ﻥ ﺯﺩﻩ ﻣﻴﺸﻮﺩ.ﮐ&= #65258; ﺑﺎﻋث ﻗﻬﻘﺮﺍ= 5263; ﺭﻭﺣﻰ ﺑﻴﺸﺘﺮ&#= 65263; ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻣﻴﺸﻮﺩ. ﻭ ﺻﻮﺭﺕ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ.ﺗﺎ ﺗﮑ&= #65198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ می &#= 65256;ﻤﺎﻳﺪ.ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﻣﮑﺎﻧ&#= 65264;،ﻭﻟﻰ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5199;ﻣﺎﻧﻰ ﺍﺳﺖ.ﻭ ﺑﺮﺍﻯ ﻋ= ﻘﻞ ﻳﺎ ﺭﻭﺡ ﺍﻟﻬﻰ = ﺷﺪﻩ،ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ ﺩﺭ ﺷﻬ&= #65262;ﺩﻫﺎ ﻣﻄﺮﺡ ﻧﻴﺴﺖ. ﮔ= ﺮﭼﻪ ﺳﻤﺒﻮﻟﻴﻚ ﻫﺴ&#= 65174; ﻭ ﺑﻘﻮﻝ ﺍﻧﺸﺘ&= #65254; ﺍﻧﺴﺎﻥ ﺩﺭ( ﺯﻣ= ﮑﺎﻥ) ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﮐ&= #65258; ﻧﻮﻉ ﻭﻳﮋﻫﺎﻯ&#= 65165;ﺯ ﺗﻮﺻﻴف اﺳﺖ.ﮐ= 5258; ﺁﻧﺮﺍ ﺍﺯ ﺍﻣﻮ&= #65197;ﺍﻟﻬﻰ ﺳﻤﺒﻮﻟﻴﻚ ﻣﻰ &= #65255;ﻤﺎﺋﻴﻢ. ﻭ ﻫﺮﭼﻪ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺎﺷﺪ ﺩﺭ ﺗﻮﻟ&= #65194;ﺍت به (ﺯﻣﮑﺎﻥ ﻫﺎ&#= 65263;)ﺟﺪﻳﺪﻯ ﻣﻴﺮﺳﻨﺪ.ﺗﺎﺩ&#= 65197; ﻟﺎﻫﻮﺕ ﻭ ﺭﺳﻴ&= #65194;ﻥ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮ&#= 65165;ﺭ ﺍﻟﻠﻪ، ﭼﻨﺎﻥ &#= 65261;ﺟﻮﺩﻯ ﻣﻴﻴﺎﺑﻨﺪ،ﮐA= 258; ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ&#= 1548;ﻭﻫﺮﮔﻮﻧﻪ ﺻﻔﺎﺕ ﻣﺎﺩﻯ ﺍ&= #65199; ﺑﻴﻦ ﻣﻴﺮﻭﺩ.ﮐ&= #65258; ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺃ&= #65199;ﻟﻰ ﺗﺎ ﺃﺑﺪ ﻓﺮﺻت&#= 1740; ﺪﺭﻟﺤﻈﻪ ﮔﻔت= 607; اﻧﺪ.ﻋﺪﻡ ﺣﺮﮐ&#= 65166;ﺕ ﺟﺴﻢ ﻭ ﻓﮑﺮ ﺩﺭ= ﺗﻮﺟّﻪ و تمرکز ،ﮐﻤﻚ= ﺑﻌﻤﻞ ﺗﻮﺟّﻪ ﻭ ﺩﻗّ= 5174; ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺃ&= #1579;ر ﻣﺤﻴﻂ ﻭﻣﮑﺎﻥ &= #65261;ﺷﺮﺍﻳﻂ ﺩﻳﮕﺮ،ﺑﻰ ﺃث= 85; ﺩﺭ ﮐﺎﺭ ﺗﻮﺟّﻪ ﻭ&#= 65175;ﻤﺮﮐﺰ ﻣﻴﺒﺎﺷﺪ. ﺑﻰ ﺗ= ﻮﺟّﻪ ﮐﺮﺩﻥ ﻣﺘﻔﺎﻭ&#= 65173; ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺳ&= #65174;.ﮐﻪ ﻧﻈﻢ ﺗﻦ ﺩﺭ ﺑﻰ= ﺣﺮﮐﺘﻰ ﻭ ﻓﮑﺮ ﺑﺨﺪﻣﺖ = ﻧﻔس ﻧﮑﺮﺩﻥ،ﻭ ﻧﺸ= 5192;ﻮﺍﺭ ﺍﻓﮑﺎﺭ ﻏﻴﺮ ﺍ&= #65247;ﻬﻰ ﮐﺮﺩﻥ، ﺗﻮﺟّA= 258; ﻣثبتی ﺍﺳﺖ ﻭ A= 227;ﮑس ﺁﻥ ﻣﻨﻔﻰ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺑﻰ ﺣﺮﮐﺘﻰ ﺑﺸ&= #65256;ﺎﺧﺖ ﻣﺎﺩﻯ ﻭ ﻳﺎ ﺍﻧ= ﺘﺨﺎﺏ ﻓﮑﺮﻯ،ﻭ ﺣﺼﻮ= 5245; ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻭﻗﺖ = ﺩﺭﻳﺎﻓﺖ ﺍﻟﻬﺎﻡ ﻭﺗﺄﻣ&#= 1617;ﻠﺎﺕ ﻓﮑﺮﻯ ﺧﻮﺩ،ﺑ= 5264; ﺣﺮﮐﺘﻰ ﻭ ﺩﻗّ&#= 65174; ﺑﺒﺎﻟﺎﺗﺮ ﺭﺍ &= #65193;ﺍﺭﺩ ﺗﺎ ﻓﻬﻢ ﺑﻴﺸﺘ&= #65198; ﻭ ﺑﺮﺩﺍﺷﺖ ﺻﺤ&= #65268;ﺢ ﺗﺮ ﺑﻨﻤﺎﻳﻨﺪ. = ﺩﺭ ﺗﻮﺟّﻪ ﺑﺮﺍﻯ &#= 65193;ﻳﺪﻥ،ﻋﻤﻞ ﺷﻨﻴﺪﻥ ﻣﺘﻮﻗ&#= 65234; ﻣﻴﺸﻮﺩ ﻳﺎ ﺿﻌ&= #65268;ﻒ ﺗﺮ ﻣﻴﮕﺮﺩﺩ.ﻭ = ﺩﺭ ﻋﻤﻞ ﺷﻨﻴﺪﻥ ﻧ&= #65268;ﺰ ﮐﺎﺭ ﭼﺸﻢ ﻣﺘﻮ&= #65239;ّﻒ ﻣﻴﺸﻮﺩ،ﮔﺮﭼA= 258; ﻣﻰ ﺑﻴﻨﺪ، ﻭﻟ&#= 65264; ﻓﺮﺻﺖ ﺩﻳﺪﻥ ﻧ&= #65194;ﺍﺭﺩ.ﻭ ﺳﺎﻟﻚ ﺩﺭ ﺗﻤﺮ&= #64400;ﺰ ﻭﺗﻮﺳّﻞ ﺩﺭ ﻧ&#= 65240;ﻄﻪ ﻭ ﺻﻮﺭﺕ ﺳﻮﮊﻩ = ﺍﻟﻬﻰ ﺧﻮﺩ،ﭼﺸﻢ ﻭﮔ= 5262;ش ﻮﺩﻳﮕﺮ ﺣﻮﺍس اﻭ ﮔﻮﺋﻰ ﺍﺯ ﮐ&= #65166;ﺭ ﻣﻰ ﺍﻓﺘﻨﺪ.ﻭﺍ&= #65267;ﻦ ﺣﺎﻟﺖ ﺩﺭ ﺃﺷﺪ&= #1617; ﺣﺎﻟﺎﺕ ﺧﻮﺩ،= 5197;ﺳﻴﺪﻥ ﺳﺎﻟﻚ ﺑﺘﺠﺮﻳ&#= 65194; ﺭﻭﺍﻥ ﺍﺯ ﺗﻦ ﻭ= ﺣﺎﻟﺖ ﻓﻨﺎ ﻭ ﺑﻰ ﺧﻮﺩ= ﻯ ﺍﺳﺖ. ﺗﻮ= ﺟّﻪ ﻳﻌﻨﻰ ﻭﺟﻪ ﻭﺻ&= #65262;ﺭﺕ ﺧﻮﺩﺭﺍ ﺑﻴﻚ ﺳ&= #65252;ت ﻮ ﻗﺒﻠﻪ ﺗﻤﺮﮐ&= #65200; ﮐﺮﺩ.که ﺴﺎﻟﻚ &#= 65169;ﻮﺟﻪ ﻭﺻﻮﺭﺕ ﺍﻟﻬﻰ &= #64344;ﻴﺮ،ﻳﺎ ﻫﺮﻳﻚ ﺍﺯ ﻣﻮﺍ&= #65197;ﺩ ﺷﻬﻮﺩﻯ ﺧﻮﺩﻣ&#= 65268;ﻨﻤﺎﻳﺪ.ﺗﻮﺟ= 17;ﻪ ﻧﻴﺎﺯ ﺑﺘﻤﺮﻳ&#= 65254; ﺩﺍﺭﺩ، ﮐﻪ ﺗﻤ&#= 65198;ﮐﺰ ﺩﺭ ﻳﻚ ﻧﻘﻄﻪ ﻧ= ﻮﺭﺍﻧﻰ ﭼﻮﻥ ﺷﻌﻠﻪ ﺷﻤ&= #65226; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﺗﺎ ﺗﻮﺟّﻪ ﺣﺎ&#= 65247;ﺎﺕ ﺁﻥ ﺳﺎﻳﺒﺮﻧﻴ&#= 65176;ﻴﻚ ﺳﺎﻟﻚ،ﺩﺭ ﺟﺴ= 5250; ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ = ﺍﻭ ﮔﺮﺩﺩ. ﻃﻔﻞ ﻭ ﺣ= ;ﻴﻮﺍﻥ ﺗﻮﺟّﻪ ﺩﺍﺭﻧ= 5194;، ﻭﻟﻰ ﺩﺭ ﺣﺪﻭﺩ = ﺣﻔﻆ ﺧﻮﺩ ﺍﺯ ﺧﻄﺮ.ﭼ= ﻮﻥ ﺧﻄﺮ ﻭﺗﺮس ﻤﺮ&#= 65175;ﻔﻊ ﮔﺮﺩﺩ. ﺗﻮﺟّﻬ&#= 65264; ﻧﻤﻴﺒﺎﺷﺪ،ﻭ@= 380;ﺸﻤﺎﻥ ﺩﺭﺍﻣﻨﻴّت ﻤA= 268;ﺸﻮﺩ. ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻧﺴﺎﻥ ﻭ ﺳﺎﻟ&= #65242;،ﺑﺴﺘﻪ ﺑﻘﺪﺭﺕ ﺗﻮﺟّ= 5258; ﺍﺳﺖ.ﻭﻟﻰ ﺗﻮﺟ&= #1617;ﻪ ﺑﺴﻮﮊﻩ،ﻳﺎ ﺍ= 5251;ﻮﺭ ﻭ ﻋﻮﺍﻟﻢ ﺑﺎﻟ&= #65166;ﺗﺮ ﻭ ﮐﺎﻣﻠﺘﺮ،ﻭ= 5255;ﻪ ﺗﻮﺟّﻪ ﺑﺎﻣﻮ= 5197; ﺣﻘﻴﺮ ﺗﺮ.ﺍﻧﺴ&= #65166;ﻥ ﻓﻄﺮﺗﺎ ﺩﺭ ﻫﺮ = ﻟﺤﻈﻬﺎﻯ،ﺣﺘA= 264; ﺩﺭ ﺧﻮﺍﺏ ﺩﺭج&#= 1607; اﻯ ﺍﺯ ﺗﻮﺟّﻪ &#= 65197;ﺍﺩﺍﺭﺩ. ﮐﻪ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺑﻰ ﺗﻮﺟّﻬﻰ ﻏ&#= 65166;ﻓﻠﺎﻥ ﺭﺍ= ﺩﺍﺭﻧ= ;ﺪ.که گوﺋﻰ ﺍﺣﺴﺎس A= 191;ﻄﺮﻯ ﻧﻤﻰ ﮐﻨﻨﺪ.ﻭﺑ&= #65264; ﺗﻮﺟّﻪ ﻗﺸﺮﻳ= 617;ﻮﻥ ﻣﺬﻫﺒﻰ،ﻫﻤﺎA= 253; ﺷﺮﻙ ﻭ ﺁﻟﻮﺩﻩ = ﺗﺮ ﮐﺮﺩﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻭ ﻧﻔس ﺣﻴﻮﺍن= 740; است که ﺩﺭ ﺧﻮʋ= 93; ﻓﺮﻳبی بی اﺣﺴﺎس در خطر اﻣﻨﻴت ﺪᥴ= 5;ﺭﺩ.ﺳﺎﻟﮑﺎﻥ ﻫﺮﻟﺤﻈﻬﺎﻯ ﻧ&#= 65170;ﺎﻳﺪ ﺍﺯﺗﻮﺟّﻪ ﻭﺗ= 5252;ﺮﮐﺰ ﻭ ﺗﻮﺳّﻞ ﻏﺎﻓ&#= 65246; ﺑﺎﺷﻨﺪ.ﻭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺣﺘﻰ ﺩﺭ = ﺧﻮﺍﺏ ﻧﻴﺰ ﻏﻔﻠﺖ ﻧﺪ&= #65165;ﺭﻧﺪ،ﮐﻪ ﺩﺭﻫﺮ ﺣﺎﻝ ﺑﺮ&= #65187;ﺴﺐ </spa= n>ﺗﺪﺑﻴﺮ ﺭﻭʋ= 85; ﻣﺪﺑّﺮ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;.ﮐﻪ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﺤﻤﺪﻯ ﺭﺏّ ﺭ&#= 65187;ﻤﺎﻥ،ﻣﺪﺑّﺮ ﻧﺎﻣﺮﺋﻰ ﺁﻧﻬ&#= 65166; ﺍﺳﺖ. ﻋﻤﻠﺎ ﺍﻧ= ﺴﺎﻥ ﺑﻰ ﺗﻮﺟّﻪ ﻣﺮ&#= 65193;ه اﻯ ﺑﻴﺸﺘﺮ ﻧﻴ&#= 65204;ﺖ. <o:p></o:p> = 5251;ﻴﺘﻮﺍﻥ ﺗﻮﺟّﻪ ﺭﺍ ﻫﻤ&#= 65268;ﺸﻪ ﺑﺪﻭﮔﻮﻧﻪ ﺗﻘ&#= 65204;ﻴﻢ ﮐﺮﺩ.ﺗﻮﺟّﻪ ﺑ&#= 65170;ﺎﻟﺎﺗﺮ ﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﻭ= ﺍﺭﺯﺵ ﻭﺗﻮﺟّﻪ ﺑﭙﺎ= 5163;ﻴﻦ ﺗﺮ ﻗﻬﻘﺮﺍﺋﻰ&#= 1548;ﻭ ﺑﺮﺣﺴﺐ ﺍﺣﻮﺍ&#= 65245; ﻓﻌﻠﻰ ﺭﻭﺍﻥ ﺍ&= #65255;ﺴﺎﻥ ﺗﻮﺟّﻪ ﻫﺎ ﺻﻮ&#= 65197;ﺕ ﻣﻴﮕﻴﺮﺩ.ﺑﻘﻮ&#= 65245; ﺍﻣﺮﻳﮑﺎﺋﻰ،A= 261;ﻗﺘﻰ ﺑﺪﻧﺒﺎﻝ ﺳﮑّ= 5258; ﮐﻮﺍﺭﺗﺮ ﻣﻴﮕ&#= 65198;ﺩﻯ ﺩﺭ ﺭﺍﻩ ﺧﻮﺩ ﺳ= که هاﻯ ﺑﺰﺭﮔﺘﺮ = 5197;ﺍ ﻧﻤﻰ ﺑﻴﻨﻰ ﮐﻪ = ﺑﺮﺩﺍﺭﻯ ﻣﮕﺮ ﺁﻧچه ﺮﺍ &#= 1705;ه هوس ﻭ ﺁﺭﺯﻭ ﺑ= 5166;ﺷﺪ، ﺩﻗّﺖ ﺧﺎﺹ ﺁﻧ&#= 65198;ﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭﭼﻮن هوس ﺩﺭ ﺑﻴﺪﺍA= 197;ﻯ ﺗﺤﻘﻖ ﭘﻴﺪﺍ ﻧ&= #64401;ﻨﺪ،ﺩﺭ ﺧﻮﺍﺏ ﻣﺘﺤﻘﻖ &= #65251;ﻴﺸﻮﺩ. ﻭﺳﺎﻟﻚ ﺁﻧچه = 5198;ﺍ که اﺯ ﺍﺣﻮﺍﻝ = 5261;ﺷﻬﻮﺩﺍﻟﻬﻰ رورانه ﻣﻴﺠﻮ= ﻳﺪ ﺩﺭ ﺭؤﻳﺎ ﭘﻴﺪ&#= 65165; ﻣﻴﮑﻨﺪ. ﮔﺎﻫﻰ = ﻧﻴﺰ ﺳﺎﻟﮑﺎﻥ،ﺭؤʌ= 67;ﺎﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻧﻤﻰ ﻓ&= #65260;ﻤﻨﺪ،ﻭﻟﻰ ﭘﻴﺮ ﺍﻟﻬﻰ ﺗﻔ&= #65204;ﻴﺮ ﺍﺣﻮﺍﻝ ﺁﻥ ﺭؤ&#= 65267;ﺎ ﺭﺍ ﻣﻴﮑﻨﺪ.ﺗﺎ = ﺑﺠﺎﺋﻰ ﺩﺭ ﺷﻬﻮﺩﻫﺎی &#= 65176;ﺠﻠّﻴﺎت اﻟﻬﻰ ﺁﺧﺮ،ﮐA= 258; ﻧﻴﺎﺯﻯ ﺑﺘﻔﺴ&#= 65268;ﺮ ﺩﺭ ﺳﺎﻟﻚ ﻧﺪﺍ&= #65197;ﺩ. ﻭﻟﻰ ﻧﻴﺎﺯ ﺑﺘ&= #65156;ﻳﻴﺪ ﭘﻴﺮ ﻫﺴﺖ.ﻣﺎﺩ&= #65197;ﻯ ﮐﻪ ﺑﺎ ﻫﺮ ﺟﻨﺠ= ﺎﻟﻰ ﺩﺭ ﺧﻮﺍﺏ ﺍﺳﺖ&= #1548;ﺑﺎ ﮐﻤﺘﺮﻳﻦ ﻧﺎﻟ&#= 65258; ﻃﻔﻞ ﺧﻮﺩ ﺑﻴﺪ&= #65165;ﺭ ﻣﻴﮕﺮﺩﺩ.ﻭ ﻳﺎ = ﻧﺎم کسی ﺑﺮﺩﻩ ﺷﻮA= 193; ﺑﻴﺪﺍﺭ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﭼﻮﻥ ﻣﺎﺩﺭ ﺩﺭ ﺑﻴﺪ&= #65165;ﺭﻯ،ﻣﺪﺍﻡ ﺩﺭ ﻓﮑﺮ ﻃﻔﻞ ﺧ= ﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﻟ&= #1617;ﺎ ﻣﺎﺩﺭ ﺑﻰ ﺍﻋﺘ&= #65256;ﺎ ﺑﻄﻔﻞ،ﭼﻮﻥ ﻃ= 5236;ﻞ ﮐﻪ ﻣﺮﺑّﻴﺎﻧ= 5264; ﺩﺍﺭﺩ، ﺑﻴﺪﺍ= 5197;ی اﺯ ﺻﺪﺍﻯ ﻃﻔﻞ &= #65255;ﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻭ ﻃﺒﻴﻌ&= #65264; ﺍﺳﺖ ﮐﻪ ﺑﻬﺘﺮ&= #65267;ﻦ ﻣﻮﺿﻮﻉ ﺗﻮﺟّ= 5258;،ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮﺍﺗﺐ ﺗﺠﻠ&#= 1617;ﻰ ﺷﺪﻩ ﺍﻟﻬﻰ ﺍﺳ&= #65174;. ﺁﻏﺎﺯ ﺍﺯ ﭘﻴﺮ = ﺣﺴﻴﻨﻰ ﭘﻨﺢ ﺗﻦ ﻭﻟﺎﻳ&= #65174; ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263;،ﺗﺎ ﺷﻬﻮﺩﻫﺎﻯ ﺑﻌ&#= 65194;ﻯ ﺣﺴﻨﻰ ﻭ ﻓﺎﻃﻤ&= #65264; ﻭ ﻣﺮﺗﻀﻮﻯ ﻭﻣ&= #65212;ﻄﻔﻮﻯ ﻭﻧﻮﺭﻗﺎﺋﻢ ﻭ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ .<o:p></o:p> = 5193;ﺭ ﻋﻤﻞ ﺗﻔﮑّﺮ ﺍ&#= 65255;ﺴﺎﻥ ﻋﺎﺩﻯ،ﮐﺎﺭ ﺍ= 5255;ﺘﺨﺎﺏ ﺑﺮﺍﻯ ﺗﺼﻤﻴﻢ &= #65261;ﺗﺼﺪﻳﻖ ﻫﺮ ﺃﻣﺮ ﺿﺮﻭﺭ&= #65263;، ﻭ ﺑﺮﺣﺴﺐ ﺣﺴّ&#= 65166;ﺳﻴّﺖ ﻭ ﻧﻘﺎﻁ ﺿﻌﻒ ﺍ= ﻧﺴﺎﻥ ﺑﺒﺮﺧﻰ ﺍﻣﻮﺭ&#= 1548;ﻣﺎﻧﻊ ﺍﺯ ﺗﻮﺟّﻪ ﺩﺭ &= #65261;ﻗﺖ ﺩﺭﺳﺖ ﻣﻴﺸﻮﺩ که ﻨﺎﻇﺮ ﻣﻨﺎ= 5235;ﻊ ﺑﻴﺸﺘﺮﻯ ﺭﺍ ﺍ&= #65199; ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﺑﻴﺸﺘﺮ ﺍﻣﻮﺭ ﻣﻮﺭﺩ ﺣ&= #65204;ّﺎﺳﻴّﺖ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭ= ﻭﺍﻧﻰ ﺷﺨﺺ ﺣﺎﮐﻢ ﺑﺮ = ﺍﻧﺘﺨﺎﺏ ﺍﻭ ﺩﺭ ﺗﻔﮑّﺮ &= #65251;ﻴﺸﻮﺩ. ﻭﺁﻧﺮﺍ ﺩﺭﺳت &#= 65262;ﻣﻨﻄﻘﻰ ﻭﻟﺎﺯم ﻤﻔﻴﺪ &#= 65191;ﻮﺩ ﻣﻴﺪﺍﻧﺪ. ﺩﺭﺣ&= #65166;ﻟﻴکه ﺒﺴﻴﺎﺭﻯ ﻣﻨﺎ&#= 65235;ﻊ ﺩﺭ ﺑﺮﺩ ﺩﻭﺭﺗ&= #65198;ﻯ ﺑﻀﺮﺭ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ.ﭼﻮﻥ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺩ&#= 65197;ﺍﮐﺎﺕ </spa= n>ﻭ ﺑﺮﺩﺍﺷﺖ A= 251;ﺘﻔﺎﻭﺕ،ﺩﺭ ﺗﻮﺟّﻪ ﺑﭽﺸﻢ &#= 65261;ﻳﺎ ﺗﻔﮑّﺮ ﺑﺬﻫن = 5194;ﺍﺭﻧﺪ.ﮐﻪ ﺍﻣﻮﺭﻯ ﺭﺍ،ﺍ= 5193;ﺭﺍﮐﺎﺕ ﮐﻮﭼﻚ ﻭﻧﺎﭼﻴ&#= 65200; ﻣﻴﺪﺍﻧﻨﺪ، ﮐ= 5258; ﺑﺂﻧﻬﺎ ﺗﻮﺟّ= 5258; ﻧﻤﻴﺸﻮﺩ.ﮔﺮﭼ&#= 65258; ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #65261; ﺍﻫﻤﻴّﺖ ﺳﻮﮊ= 5257; ﻫﺎﻯ ﻣﻮﺭﺩ ﺗﻮ&= #65183;ّﻪ،ﺑﺴﺘﻪ ﺑﻌﻘﺪﻩ ﻫﺎﻭ ﻋ&= #65240;ﻴﺪﻩ ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫ&#= 65166; ﻭ ﺍﻧﮕﻴﺰﻩ ﻫﺎ&= #65263; ﻟﺬﺕ ﻭﻧﻔﻊ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮔﺎﻫﻰ ﺍﺩﺭﺍﮐﺎﺕ ﮐﻠ&#= 1617;ﻰ ﻭﻋﻤﻮﻣﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻣﻬﻢ ﻫﺴﺘﻨﺪ.ﻭ = ﺍﺩﺭﺍﮐﺎﺕ ﺟﺰﺋﻰ ﺑﺴﺘﻪ ﺑ&= #65176;ﻮﺟّﻪ ﻭﺩﻗّﺖ ﻭﺗﻤﺮ= 4400;ﺰ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺟﺰ ﺧﺪﺍ = ﻭ ﺭﺿﺎﻯ ﺧﺪﺍ ﻫﻴ&= #64379; ﺃﻣﺮﻯ ﺍﺭﺯﺵ ﻧ&= #65194;ﺍﺭﺩ.ﻣﮕﺮ ﺁﻧﭽﻪ ﮐﻤﻚ ﺭﺳ&= #65268;ﺪﻥ ﺑﺪﻗّﺖ ﺑﻴﺸﺘ= 5198; ﻭ ﻋﻤﻴﻖ ﺗﺮ ﺍﺯ= ﺍﺣﻮﺍﻝ ﺍﻟﻬﻰ ﻭ ﺑﺎﺷﺪ.= ﻭ ﺷﻨﻴﺪﻥ ﺻﺪﺍﻯ &= #65165;ﺭﮐﺴﺖ ﻣﻮﺳﻴﻘﻰ،ﻳﻚ = 5207;ﻨﻴﺪﻥ ﮐﻠّﻰ ﻭ ﻟﺬﺕ ﺟ&= #65262;ﺋﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺩﻗّ&#= 65174; ﺩﺭ ﺻﺪﺍﻯ</s= pan> &#= 65267;ﻚ ﺳﺎﺯ ﺩﺭﺗﺮﻙ ﺩ&= #65239;ّﺖ ﺩﺭﺍﺟﺰاء ﻭﺍA= 193;ﺭﺍﻙ ﺻﺪﺍﻫﺎﻯ ﺩﻳﮕ&#= 65198; ﺍﺳﺖ.ﻋﺎﺩﺕ ﺍﻧ&= #65204;ﺎﻥ ﺑﺒﺮﺧﻰ ﺻﺪﺍﻫ&#= 65166; ﻭ ﺷﻨﻴﺪﻥ ﻫﺎ،&#= 65261; ﻳﺎ ﻣﻨﺎﻇﺮ ﻭ ﺩ= ﻳﺪﻥ ﻫﺎ،ﺩﺭ ﮐﺎﺭ ﺩ&#= 65239;ّﺖ ﻭﺗﻮﺟّﻪ ﺯﻳﺎ= 5193; ﺍﺳﺖ ﭘس ﺗﻮﺟّ= 5258;ﻋﻤﻠﻰ ﺩﺍﺋﻢ ﻭ ﻣﺘّﺼ&#= 65246; ﺍﺳﺖ.ﻭ ﻧﻴﺰ ﺩﺍ= ﺋم که ﺑﺴﻮﻯ ﺑﺎﻟ= 5166; ﻳﺎ ﭘﺎﺋﻴﻦ ﻣﻴ&= #65170;ﺎﺷﺪ ﻭﻣﻨﺎﺳﺐ ﻣﻘﺎ&#= 65249; ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﺍﺳ&= #65174;.ﻭ ﺑﺎ ﻣﻘﺪﺍﺭ &#= 64400;ﻤّﻰ ﻭﮐﻴﻔﻰ ﻋﻘﺪﻩ &= #65259;ﺎ ﻭ ﻋﻘﻴﺪهﻫﺎ ﺩ&#= 65197; ﺭﻭﺍﻥ ﺷﺨﺺ.ﺗﻮ&= #65183;ّﻪ ﺑﭙﺎﺋﻴﻦ ﺗﺮ ﮐ&= #65166;ﺭﻣﺎﺋﻰ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﺍ&= #65203;ﺖ.ﻭﺗﻮﺟّﻪ ﺑﺒﺎﻟﺎﺗﺮ ﺗﮑ&#= 65166;ﻣﻞ ﻭ ﺗﻌﺎﻟﻰ ﻣﻘﺎ&= #65249; ﺗﻘﺮّب ﺮﻭﺡ ﺑ= 5252;ﺮﺍﺗﺐ ﺍﻟﻬﻰاست. ﺍﮔA= 198; ﺑﺮﺵ ﻋﺮﺿﻰ ﺍﺯ = ﻳﻚ ﺗﻮﺟّﻪ ﺭﺍ ﺑﺨ&#= 65262;ﺍﻫﻴﻢ ﺑﺮﻓﺮﺽ ﻣﻄﺎل= 593;ه کنیم ،ﻣﺎﻫﻴّ= ت ﮋﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261;ﺭﻭﺍﻧﻰ ﺷﺨص ﻤﺸﺨص ﻨﻤ= 5268;ﮕﺮﺩﺩ.ﻭﻫﺮﺧʌ= 62;ﺍﺏ ﻭﺭؤﻳﺎﺋﻰ،ﺑʋ= 92;ﺼﻮﺹ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻋ&= #65252;ﻠﺎ ﺍﻳﻦ ﺑﺮﺵ ﻣﻘﺎ&= #65249; ﻭ ﺳﻄﺢ ﻣﻘﺎﻡ ﺍ= ﻟﻬﻰ ﺍﻭﺭﺍ ﻣﺸﺨّﺺ &#= 65251;ﻴﮑﻨﺪ.که ﺪﺭﻧﻬﺎﻳت ﻤﻴ= 5204;ّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺷ= 5260;ﻮﺩ ﻋﺮش ﺮﺣﻤﺎﻥ ﺍ&#= 65203;ﺖ. ﺗﺎ ﺩﺭﺁﻳﻨﺪه= 5259;ﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺪ.<o:p></o:p> = 5165;ﺯ ﻧﻈﺮ ﻓﻠﺎﺳﻔﻪ&#= 1548;ﺗﻮﺟّﻪ ﻭ ﺗﻨﺒّﻪ ﻭ ﺩﻗ&= #1617;ﺖ ﺍﺯ ﺍﻧﺴﺎﻥ،ﻳ= 5242; ﻋﻤﻞ ﺳﺎﻳﮑﻮﻓ&#= 65268;ﺰﻳﮑﻰ ﺍﺳﺖ.ﻳﻌﻨﻰ ﮐﺎ&= #65197; ﺭﻭﺍﻥ ﻭﮐﺎﺭ ﺗ&= #65254; ﻭﭼﺸﻢ ﺍﺳت ﺒﺎ &= #65165;ﺧﺘﻠﺎﻑ ﮐﻤّﻰ ﻭﮐﻴﻔﻰ &#= 65165;ﻳﻦ ﻓﻌﻞ ﻣﺸﺘﺮﻙ ﻓ&= #65268;ﺰﻳﻚ ﻭﻣﺘﺎﻓﻴﺰﻳﻚ= 548;ﺩﺭﺳﻄﺢ ﺭﻭﺍﻥ ﻭﻧﻴﺰ ﺃ&= #65255;ﮕﻴﺰﻩ ﺍﻧﺴﺎﻥ ﻧﺎﻇﺮ &= #65169;ﻬﺮ ﭘﺪﻳﺪﻩ ﻭﺳﻮﮊ&#= 65257; ﻣﺮﺑﻮﻃﻪ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻳﻌﻨﻰ ﺩﻳﺪﻥ ﻳ&= #64401;ﻰ ﺍﺳﺖ،ﻭ ﻣﻮﺿﻮ= 5227;ﺎﺕ ﺩﻳﺪﻧﻰ ﻓﺮﺍﻭ&#= 65165;ﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﻫﺮ = ﺭؤﻳﺖ ﻭ ﺩﻳﺪﻥ، ﻭﻳﺎ &= #65197;ؤﻳﺎﻫﺎﻯ ﺩﺭ ﺧﻮﺍﺏ،ﮐﻪ &#= 65169;ﻴﻚ ﻣﻮﺿﻮﻉ ﭼﻮﻥ ﻓ&= #65228;ﻞ ﺩﻳﺪﻥ، ﻫﻤﻴﺸ= 5258; ﻳﮑﺴﺎﻥ ﺍﺳﺖ.ﭘ&= #1587; ﺑﻨﺎﻡ ﻣﻮﺿﻮﻉ &= #65251;ﻮﺭﺩ ﺩﻳﺪﻥ،ﺑﺎﻳﺪ = 5153;ﻥ ﻧﺎﻡ ﺭﺍ ﺑﺮﺁﻥ = ﺗﻮﺟّﻪ ﻧﺎﻣﻴﺪ. ﻣﺎﻧﻨ&= #65194; ﺩﻳﺪﻥ ﺍﻳﻦ ﻳﺎ = ﺩﻳﺪﻥ ﺁﻥ، ﮐﻪ ﻫﺮﻳﻚ &= #65193;ﺭ ﻓﻌﻞ ﻋﻤﻠﺎ ﻳﮑ&= #65264; ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺩ= ﺭﺳﻮﮊﻩ ﻣﺘﻔﺎﻭﺕ. ﭘس ﺗ&= #65236;ﺎﻭﺕ ﻣﻘﺎﻡ ﻋﻠﺎﻗﻪ&#= 1548;ﻭ ﺗﮑﺎﻣﻞ ﻓﮑﺮ ﻭ&= #65197;ﻭﺍﻥ ﻭﺭﻭﺡ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﻣﻴﺮﺳﺎﻧﺪ. ﻟﺬ&= #65165; ﺗﻮﺟّﻪ ﻳﻚ ﻋﻤ&#= 65246; ﻣﺪﺍﻭﻡ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮔﺮﭼﻪ ﻗﺒﻠﺎ ﻣ&= #65262;ﺿﻮﻋﻰ ﺑﺮﺍﻯ ﺗﻮﺟّﻪ &#= 65255;ﺒﻮﺩﻩ ﺑﺎﺷﺪ.ﻣﺎﻧﻨﺪ &= #65175;ﻮﺟّﻪ ﺑﺮﺍﻯ ﺧﻄﺮﺍﺕ &= #65165;ﺣﺘﻤﺎﻟﻰ ﮐﻪ ﻓﻌﻠﺎ ﻭﺟﻮ&= #65193; ﻧﺪﺍﺭﺩ ﻭ ﻟﺬﺍ = ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻣﺪﺍﻭﻣﺖ ﺩ&= #65197; ﺗﻮﺟّﻪ ﻭﺗﻤﺮ= 4400;ﺰ ﺩﺭ ﺗﻮﺳّﻠﺎﺕ &#= 64344;ﻴﮕﻴﺮ ﻋﺒﺎﺩﻯ، ﺳﻮﮊ= 5257; ﺗﻮﺟّﻪ ﺩﺭ ﺗﺨ&#= 65268;ّﻞ ﺧﻮﺩ،ﺍﺯ ﻭﺳﻴ= 5248;ﻪ ﺍﻟﻬﻰ ﺣﻀﻮﺭ ﺫ&= #65259;ﻨﻰ ﺧﻮﺩ ﻣﻴﮑﻨﺪ، &#= 65175;ﺎ ﺗﻮﺍﻥ ﻃﺒﻴﻌﻰ &= #65261; ﺩﺍﺋﻢ ﺗﻮﺟّﻪ &#= 65197;ﺍ ﻫﺮﭼﻪ ﻧﻴﺮﻭﻣ&#= 65256;ﺪﺗﺮ ﺩﺭ ﻳﻚ ﺳﻮﮊﻩ ﻫ= ﺮﭼﻪ ﻭﺍﻟﺎﺗﺮ ﺍﺩﺍ&#= 65251;ﻪ </spa= n>ﺑﺪﻫﺪ.ﻭ ﺍﻳA= 254; ﻫﻤﺎن گفته ﺣﻀﺮﺕ ﻋʌ= 48;ﻰّ ﺍﺳﺖ،ﮐﻪ ﺍﮔﺮ &#= 65255;ﻤﺎﺯ ﺍﻣﺮﻭﺯ ﻣﺎﻧﻨ&#= 65194; ﺩﻳﺮﻭﺯ ﺑﺎﺷﺪ&#= 1548;ﻧﻤﺎﺯ ﺩﻳﺮﻭﺯ ﭘﺬﻳﺮ&#= 65235;ﺘﻪ،ﻭﻟﻰ ﻧﻤﺎﺯ ﺍﻣﺮﻭﺯ &= #64344;ﺬﻳﺮﻓﺘﻪ ﺷﺪﻧﻰ ﻧﻴﺴﺖ.ﺯ&= #65267;ﺮﺍ ﺗﻮﺟّﻪ ﺍﻣﺮﻭ= 5199; ﺳﺎﻟک ﺒﺼﻮﺭﺕ &#= 65165;ﻟﻬﻰ ﻭﻭﺳﻴﻠﻪ ﺗﻮﺳ&#= 1617;ﻞ ﺧﻮﺩ،ﺑﺎ ﻫﻤﺎ= 5253; ﺩﺭﺟﻪ ﺗﻮجّه = 08;ﺗﺨﻴّﻞ دیرﻭﺯ ﺍﻭ ﺍﺳA= 174;.ﭘس ﮐﺎﺭ ﺟﺪﻳﺪﻯ ﻧ&= #65208;ﺪﻩ ﻭﺗﮑﺮﺍﺭﻯ ﺑﻰ &= #65191;ﺎﺻﻴّﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ<sp= an dir=3DLTR>.ﻭ ﺑﻘﻮﻝ ﺣﺎﻓﻆ ﭼ&= #65256;ﺎﻥ ﮐﻮﺷﺶ ﺑﻴﺸﺘﺮ &= #65261; ﺑﻬﺘﺮ ﺩﺭ ﺻﻮﺭ&= #65173; ﻣﺤﺒﻮﺏ ﺩﺭﺧﻴ&#= 65166;ﻝ ﺧﻮﺩ ﻧﻤﺎﻳﻢ، &#= 64400;ﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65169;ﺤﻘﻴﻘت ﺸﺒیه ﺸﻮﺩ. ﻭ ﺗ&= #65252;ﺎﻡ ﺍﺷﻌﺎﺭ ﺣﺎﻓﻆ &= #65207;ﻴﺮﺍﺯی ﺑﻴﺎﻥ ﻫﻤﻴﻦ ﺍ&= #65187;ﻮﺍﻝ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗ&= #65192;ﻴّﻞ ﻋﺎﺷﻘﺎﻧﻪ ﺧﻮ&#= 65193; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﮔ= ﺎﻫﻰ ﺍﺯ ﺣﻀﻮﺭﻣﺤﺒ&#= 65262;ﺏ ﻣﻴﮕﻮﻳﺪ،که ʋ= 70;ﺘﻦ ﺑﻨﺰﺩ ﺍﻭﺑﻴﺎ&#= 65169;ﺪ،که ﭽﻮﻥ ﺩﺭ ﺫﻫﻦ ﺩ= ﺭﺗﺨﻴّل ﺨﻮﺩ ﺩﺍﺭﺩ. ﻭﭼ= ﻮﻥ </spa= n>ﺗﮑﻤﻴﻞ ﺗﺨʌ= 68;ّﻞ ﺩﺳت ﺩﺍﺩ،ﺁﻧ@= 405;ﺎﻩ سالک ﺷﺎﻳﺴﺘ᥽= 8; ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﺑﺮﺗﺮﻯ &= #65251;ﻴگردد. ﺗﺎ ﺁﻥ ﺗﺨﻴّﻞ &= #65183;ﺪﻳﺪ ﭼﮕﻮﻧﻪ ﺻﻮﺭﺕ &= #64404;ﻴﺮﺩ،ﮐﻪ ﺍﻣﺮﻭﺯ ﭼﻮﻥ ﺩ&= #65267;ﺮﻭﺯ ﻧﺒﺎﺷﺪ. ﺩﺭ ﻏﻴ= ﺮ ﺳﺎﻟﮑﺎﻥ ﻫﺮ ﻟ&= #65188;ﻈﻪ ﭼﺸﻢ ﺍﻧﺴﺎﻥ ﺑ&= #65170;ﺴﻴﺎﺭﻯ ﺳﻮﮊﻩ ﻫﺎ ﻣﻴﺮ&= #65203;ﺪ، ﮐﻪ ﻫمه ﭽﻴﺰﺩ= 5165;ﻧﻰﻫﻴﭻ ﻧﺪﺍﻧﻰ ﻣﻴﮕﺮ&#= 65193;ﺩ.<o:p></o:p> = 5193;ﺭ ﻣﻮﺿﻮﻉ ﺗﻮﺟّ= 5258; ﺳﺎﻟﻚ ﺑﺴﻮﮊﻩ &= #65169;ﺮﺗﺮ ﺗﺨﻴّﻞ،ﻭ ﻳﺎ = 5187;ﻀﻮﺭﻯ ﻭﺍﻟﺎﺗﺮ ﻭﺩﺭ &= #65251;ﺤﻴﻂ ﺳﺎﮐﺖ ﻭ ﺁﺭﺍﻡ = ﻭﺗﺎﺭﻳﮑﻰ ﻧﺴﺒﻰ،ﺑﺪﻭﻥ = 5259;ﺮ ﺳﻮﮊﻩ ﻣﺘﺤﺮﻙ &= #65251;ﻨﺤﺮﻑ ﮐﻨﻨﺪﻩ ﻧﻈﺮ،= 5261;ﻧﻴﺰ ﺩﺭﺩﺭﺟﻪ ﺍﻳﻤ&#= 65166;ﻥ ﻭ ﺑﺎﻭﺭﻯ ﺍﺯ ﺳ= ﻮﮊﻩ،ﻭ ﺍﺭﺯﺵ ﻳﺎ ﻣﻘﺎ&= #65249; ﺁﻥ،ﭼﻮﻥ ﺗﺨﻴ= 617;ﻞ ﺻﻮﺭﺕ ﺍﻟﻬﻰ ﭘ&= #65268;ﺮ ﮐﻪ ﺻﻮﺭﺕ ﺍﻭﺭ&= #65165; ﺻﻮﺭﺕ ﺧﺪﺍ ﻣﻴ&= #65194;ﺍﻧﺪ، ﻫﻤﺎﻥ ﮔﻮﻧﻪ که ﺩﺳﺖ ﻭﺯﺑﺎ= 5253; ﺍﻭﺭﺍ ﺍﻟﻬﻰ ﻣ&= #65268;ﺪﺍﻧﺪ. ﻭﺣﺘﻰ ﺧﻄﺎﻯ ﺍ&= #65175;ّﻔﺎﻗﻰ ﺍﻭﺭﺍ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ ﺩﺭﺳﺖ ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65194;.ﮔﺮﭼﻪ ﺩﺭ ﻧﻈﺮ ﺩﻳﮕﺮ&= #65165;ﻥ ﻧﺎﺩﺭﺳت ﺒﺎﺷ= 5194;. ﺗﻤﺎﻡ ﻭﻗﺖ ﻋﻤ&= #65246; ﮐﺮﺩن ﻮﺩﺭ ﺯﻣ&#= 65166;ﻧﻬﺎﻯ ﻃﻮﻟﺎﻧﻰ، ﺳﺎ= 5247;ﻚ ﺩﺭ ﺷُﺮُف ﺸﻬA= 262;ﺩ ﺩﺭ ﮔﻮﺩﺍﻝ ﭼﻮ&= #65253; ﻗﺒﺮ ﺑﺮﺍﻯ ﺍﻳ&= #65254; ﺍﺳﺖ،ﮐﻪ ﻧﻪ ﻓ&#= 65240;ﻂ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻓ&= #65198;ﺍﻣﻮﺵ ﮐﻨﻨﺪ،ﺑﻠﮑﻪ = 5169;ﺎﺍﻳﻦ ﻋﻘﻴﺪﻩ ﻭﺍﻳﻤ&#= 65166;ﻥ ﮐﻪ ﻣﺮﮒ ﺁﺧﺮ ﻋ= ﻤﺮ ﺑﺸﺮﻯ ﺳﺮ ﺑﺮﺳ&= #65194;ﻭﺧﻮﺩ ﻣﻮﻓﻖ ﺑﻨﺠﺎﺕ &= #65207;ﻬﻮﺩﻯ ﻗﺎﺋﻢ ﺷﺪه ﺒﺎ&#= 65207;ﺪ،ﻣﮕﺮﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮگ ﻮﺍبلّ ﻫﻤﺎﻧʋ= 84;ﺎ ﻧﻴﺰ ﻣﺮﮒ ﻃﺒﻴ&= #65228;ﻰ ﻭﻧﻬﺎﺋﻰ = ﺧﻮﺩﺭﺍﻣﻴﻨﻤ= 5166;ﻳﺪ،ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺯﻧﺪ&#= 65257; ﺑﻮﺩﻥ ﻧﻴﺴﺖ.ﻭ = ﺗﺎ ﺩﻧﺒﺎﻟﻪ ﺭﺍﻩ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﭘس ﺍﺯ &= #65251;ﺮﮒ ﺩﺭ ﺗﻮﻟﺪ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮﻯ ﺩﻧﺒﺎ&#= 65245; ﻧﻤﺎﻳﺪ.ﺻﺒﺮ ﺑ&= #65268;ﺸﺘﺮ ﺳﺎﻟﻚ ﺍﺯ ﻣﺸﮑ&= #65248;ﺎﺕ ﻣﺤﻴﻄﻰ،ﻭ ﺑﺎ &#= 65175;ﺄﺧﻴﺮ ﻧﺠﺎﺕ ﻭ ﺑﺎ ﺷﻬ= ﻮﺩ ﺑﺮﺗﺮ ﺟﺪ= ;ﻳﺪ،ﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺻ&= #65194;ﺍﻗﺖ ﺑﻴﺸﺘﺮ ﺧﻮﺩ ﺑ&= #65192;ﺪﺍﻭﻧﺪ ﻭ ﺻﻮﺭﺕ ﭘﻴﺮ ﻣ= ﻮﺭﺩ ﺗﺨﻴّﻞ ﺩﺍﺋﻢ &#= 65191;ﻮﺩ،ﻭﭘﺸﺖ ﮐﺎﺭی ﺪﺭ ﺗﻮﺳ&#= 1617;ﻞ ﺩﺍﺋﻢ، ﻫﺮﭼﻪ &#= 65169;ﻴﺸﺘﺮ ﺍﻫﻤﻴّﺖ ﺩﺍﺩ= 5253; ﺑﻨﻈﺮﻳّﺎﺕ ﭘ= 5268;ﺮ ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﺑ&= #65268;ﺸﺘﺮ ﺩﺳﺘﻮﺭﺍﺕ ﻭ ﺗ&= #65228;ﻠﻴﻤﺎﺕ ﺍﻭ، ﻭ ﻫﺪﻓﮕﻴ&#= 65198;ﻯ ﻭثبات ﺪﺍﺋﻢ ʋ= 93;ﺭ ﺗﻦ ﻭ ﭼﺸﻢ ثاﺑ&#= 65174;، ﮐﻪ ﺣﺘﻰ ﭘﻠﻚ ﭼ= ﺸﻤﺎﻥ ﺑﻬﻢ ﻧﻤﻰ ﺯﻧﺪ&= #1548;ﺗﺎ ﻣﺒﺎﺩﺍ &#= 65175;ﺼﻮﺭ ﻣﺤﺒﻮﺏ ﺩﺭ ﺫﻫ&= #65254;،که ﺒﺴﺨﺘﻰ ﺗﺮﺳﻴ&#= 65250; ﺷﺪﻩ،ﺍﺯ ﺩﺳﺖ &#= 65261;ﭼﺸﻢ ﺍﻭ ﺑﺮﻭﺩ ﮐﻪ ﺗ= ﺠﺪﻳﺪ ﻭﺿﻮ ﻟﺎﺯﻡ گر= 583;د. ﻳﻌﻨﻰ ﻭﻯ ﺳﻮ ﻭ= ﺳﻤﺖ ﻭ ﻗﺒﻠﻪ ﻭﻧﻮﺭ = ﺍﻟﻬﻰ ﺻﻮﺭﺕ ﭘﻴﺮ ﺩﺭ&= #65175;ﺨﻴّل ﺨﻮﺩ که ﻬﻴﭻ ﺣ&#= 65166;ﺩثه اﻯ ﻧﺒﺎﻳﺪﺑﺎ= 5227;ث ﺒﻬﻢ ﺧﻮﺭﺩن ا= 5267;ﻦ ﻭﺿﻮ ﻳﺎ ﺳﻤت ا&#= 65247;ﻬﻰ ﺳﺎﻟﻚ ﺷﻮﺩ. ﮔﻮ= ﺋﻰ (ﺣﺪثی) ﺩﺭ ﻧﻤﺎ&= #65199; ﺑﺎﺷﺪ، ﮐﻪ ﺗﺮ&#= 65241; ﺻﻠﺎﺕ ﻣﻴﺸﻮﺩ.&= #65261; ﺻﻠﺎﺕ،ﻧﻤﺎﺯ = 5259;ﻤﺎﻥ ﺍﺭﺗﺒﺎﻁ ﻭ ﺻﻠ&= #65258; ﻫﺎﻯ ﺳﺎﻟﻚ ﺑﺎ = ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.<o:p></o:p> = 4400;ﺸﺘﻦ ﻫﻮﺳﻬﺎ ﻭ ﺑﻰ ﺍ= ﻋﺘﻨﺎﺋﻰﻫﺎ به ﺧﺴﺘﮕﻴﻬﺎ = 5261; ﺩﻝ ﺯﺩﮔﻰ ﻫﺎ،&#= 65193;ﺭ ﺳﺎﻟﻚ ﮐﻤﻚ ﺑﻌ&= #65252;ﻞ ﺗﻮﺟّﻪ ﻭ ﺩﻗّ= 5174; ﺍﻭ ﻣﻴﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﻣﻮ&= #65197;ﺩ ﺩﻗّﺖ ﺍﻧﺴﺎﻧ= 5260;ﺎﻯ ﻋﺒﺎﺩﻯ ﻣﻄﺮﺡ &= #65255;ﻴﺴﺖ.ﺍﮔﺮ ﻣﻴﮕﻮﻳﻨﺪ،ﺍA= 191;ﺘﻠﺎﻑ ﻃﺮﺯ ﺗﻮﺟّﻪ ﺩ&#= 65197;ﺍﻧﺴﺎﻧﻬﺎ،᥽= 1;ﺮﺑﻮﻁ ﺑﺸﺮﺍﻳﻂ ﺧﺎﺭ&#= 1580;ی اﺳﺖ، ﮐﻪ ﻫﺴﺖ.&#= 65261;ﻳﺎ ﺑﻌﻠت ﺘﻔﺎﻭت = 5194;ﺭﻣﻘﺎﻡ ﻭ ﺭﻭﺍن اﺳﺖ، که ﺪﺭ ﺭﻭﺍﻧﺸ= 5256;ﺎﺳﺎﻥ ﻣﺨﺘﻠف اﺳﺖ ک= 07; هست. و ﻧﺘﻴﺠﻪ = 5153;ﻥ نیز ﺩﺭﺳﺖ ﻧﻴA= 204;ﺖ، ﻫﻤﻴﺸﻪ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﻳﮑﺴﺎﻥ ﺗﻮﺟّ= 5258; ﺩﺍﺭﻧﺪ.ﮔﺎﻫﻰ &= #65193;ﺭﺍﻧﺴﺎﻧﻬﺎ ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264; ﺗﺤﮑّﻢ ﺩﺭ ﻓﻬ&#= 65250; ﻭ ﺑﺮﺩﺍﺷﺖ ﻭ ﺍ= ﻋﺘﻘﺎﺩﺍت اﻓﺮﺍﺩ ﻣﻴﺒﺎ= 5207;ﺪ .ﻭﮔﺎﻫﻰ ﻋﻘﺪﻩ = ﻫﺎﻯ ﺭﻭﺍﻧﻰ،ﮐﻪ ﺧ= 5262;ﺩ ﺳﺎﺯﻧﺪﻩ ﺷﺮﺍ&#= 65267;ﻂ ﺧﺎﺭﺟﻰ ﻏﻴﺮ ﻃ&= #65170;ﻴﻌﻰ ﻣﻴﺸﻮﺩ.ﻭﻟﻰ ﺩ&= #65197; ﺳﺎﻟﮑﺎﻥ،ﻧﻪ = 5235;ﻘﻂ ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264;،ﮐﻪ ﺑﺎ ﻋﺰﻟﺖ ﺳﻠﻮ&= #64400;ﻰ ﻭ ﺗﺤﺮﻳﻢ ﺍﺭﺍ&= #65193;ﻯ ﺧﻮﺩ ﺍﺯ ﻣﺤﻴﻂ = ﺧﺎﺭﺟﻰ،بی ﺃثر ﺷﺪﻩ،ﺣﺘʌ= 64; ﺳﺎﻟﮑﺎﻥ ﺭﻭﺍﻥ ﻭﻧﻔس ﺍ&#= 65251;ّﺎﺭﻩ ﺧﻮﺩﺭﺍ ﻧﻴﺰ، &#= 64380;ﻨﺎﻥ ﺑﺎﺳﺘﻀﻌﺎف ﻤ= 5268;ﮑﺸﺎﻧﺪ، که ﺒﻤﺮﺯﻫﺎﻯ = 5251;ﺮﮒ ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ.&= #65153;ﻧﮕﺎﻩ ﺗﺴﻠﻴﻢ ﺳﺎﻟﻚ &= #65169;ﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺻﺎﺩﻗﺎ&#= 65255;ﻪ ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﺩ&= #65203;ﺖ ﺩﺍﺩﻩ،ﺗﻮﺟّʌ= 58; ﺻﺪ ﺩﺭ ﺻﺪ ﻣﺎﻧﻨﺪ&= #65263;،ﺑﺴﻮﮊﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺩﺍﺭﺩ.ﮐﻪ ﺁﻏﺎ&= #65199; ﺍﺯ ﺻﻮﺭﺕ ﭘﻴﺮ = ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺗﺎ ﻣﺮﺍﺗﺐ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺷﻬﻮﺩ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ،ﻭ ﻫﻔﺖ &#= 65207;ﻬﻮﺩ ﻗﻮس ﻧﺰﻭﻝ ﮐﺎ&#= 65251;ﻠﺎﻥ ﻭﻟﺎﻳﺖ،ﺩﺭ ﻃ= 5198;ﻳﻘﺖ ﻣﺤﻤﺪﻯ ﺍﺳﺖ. ﺍ= ﻳﻦ ﺍﻧﺘﺨﺎﺏ ﺷﺨﺺ&#= 1548;ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺡ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﭼﻘﺪﺭ ﺷﺮﺍ&= #65267;ﻂ ﻣﺤﻴﻂ ﺭﺍ</s= pan> &#= 65191;ﻨثی ،ﻭ ﻳﺎ ﺣﺘﻰ ﺗﺒ&= #65194;ﻳﻞ ﺑﺸﺮﺍﻳﻂ ﻣثب= 75;ی،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻬﺪﻑ &= #65203;ﻠﻮﮐﻰ ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ.&= #65261; ﺣﺘﻰ ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﮑﺎﻥ ﺧﻮﺩ ﺷﺮﺍﻳﻂ ﻓ&= #65198;ﺍﻫﻢ ﻣﻴﮑﻨﺪ.<o:p></o:p> = 5165;ﻳﻦ ﻓﻠﺎﺳﻔﻪ ﻣﻌﺘ&#= 65240;ﺪﻧﺪ،ﮐﻪ ﻧﻔس ﻳﺎ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﮐﻪ ﮔﺎﻫﻰ ﺫﺍﺕ = ﻳﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65255;ﻴﺰ ﻣﻴﮕﻮﻳﻨﺪ، ﺳ= 5166;ﺧﺘﻤﺎﻥ ﺍﻳﻦ ﻧﻔس ﻭ ﺫﺍ&= #65173;،ﺍﺯ ﻫﻤﺎﻥ ﻣﻮﺿﻮﻋ&#= 65166;ﺗﻰ ﺗﺸﮑﻴﻞ ﺷﺪﻩ،= 4400;ﻪ ﺷﺨﺺ ﺧﻮﺩ ﺍﻧﺘ&= #65192;ﺎﺏ ﮐﺮﺩﻩ ﺍﺳﺖ.ﮐﻪ = ﺍﺯ ﺑﻴﻦ ﺷﺮﺍﻳﻂ ﺧ&= #65166;ﺭﺟﻰ،ﺑﺮﺧﻰ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻩ &= #65165;ﺳﺖ.ﻭﻧﻪ ﺍﻳﻨﮑﻪ ﻣﺠﻤﻮ&#= 65227;ﻪ ﻭ ﮐﻞ ﻋﻨﺎﺻﺮ ﺧ= ﺎﺭﺟﻰ،ﺫﺍﺕ ﺣﻘﻴﻘﻰ ﺭﺍ ﺗﺸ&= #64401;ﻴﻞ ﻣﻴﺪﻫﻨﺪ.ﺍﮔﺮ &= #65207;ﺮﺍﻳﻂ ﺩﺭﻭﻥ ﺭﻭﺍﻥ ﺍ&= #65235;ﺮﺍﺩ ﻣﻄﺮﺡ ﻧﺒﻮﺩ ﮐ&= #65258; ﻫﺴﺖ. ﺁﻧﮕﺎﻩ ﺑ= ﺎﻳﺪ ﺗﺼﻮﺭ ﮐﺮﺩ، ﮐ&#= 65258; ﻫﻤﻪ ﺫﺍﺗﻬﺎ ﺑ&= #65166;ﻳﺪ ﺫﺍﺗﻰ ﻳﮑﺴﺎﻥ &= #65169;ﻮﺩﻩ ﺑﺎﺷﻨﺪ ﮐﻪ ﻧﻴ&= #65204;ﺖ.ﺯﻳﺮﺍ ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264; ﺑﺮﺍﻯ ﻫﻤﻪ ﻳﮑ&= #65204;ﺎﻥ ﺍﺳﺖ.ﻭﻟﻰ ﺷﺮﺍ&= #65267;ﻂ ﺧﺎﺭﺟﻰ،ﭼﻮﻥ = 5195;ﺭﺍﺕ ﺁﺏ ﻧﻴﺴتند ﮐA= 258; ﺗﻤﺎﻡ ﻣﺤﻴﻂ ﻳ&= #65242; ﺩﺭﻳﺎ ﺭﺍ، ﻣﺎ&#= 65255;ﻨﺪ ﻫﻢ ﻣﻴﮑﻨﺪ. ﺑﻠ= ﮑﻪ ﻫﺮﮔﻮﺷﻪ ﺟﻬﺎ&#= 65253; ﻭ ﻫﺮ ﻣﺤﻴﻂ ﺯﻧ= ﺪﮔﻰ ﺍﻓﺮﺍﺩ،ﻭﺣﺘA= 264; ﺍﻗﻮﺍﻡ ﻭﻣﻠﻞ &= #65255;ﻴﺰﺷﺮﺍﻳﻂ ﺧﺎص ﺨﻮﺩﺭﺍ ﺩ&#= 65165;ﺭﻧﺪ. ﻫﺮﺧﺎﻧﻮﺍﺩﻩ &#= 65169;ﻴﻚ ﻧﺤﻮ،ﻭ ﻫﺮ ﺳﻄ&#= 65186; ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍ&= #65239;ﺘﺼﺎﺩﻯ ﺑﻴﻚ ﻧﺤﻮ. ﻭ ﻫﺮ= ;ﮔﻮﻧﻪ ﺟﺎﻣﻌﻪ ﺍﻧﺴﺎ&#= 65255;ﻰ ﻭ ﻳﺎ ﮐلّ ﺠ&= #65166;ﻣﻌﻪ ﺑﺸﺮﻯ ﺑﻴﻚ ﺷﮑ&= #65246; ﻧﻤﻴﺒﺎﺷﻨﺪ.ﻭ&#= 65247;ﻰ ﺷﺮﺍﻳﻂ ﺩﺭﻭﻧ&#= 65264; ﻣﻬﻢ ﺍﺳﺖ،ﮐﻪ &#= 65227;ﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65165;ﺳﺖ.ﮐﻪ ﺍﺯ ﺷﺮﺍﻳﻂ ﺧﺎ&= #65197;ﺟﻰ ﻗﺴﻤﺘﻰ ﺭﺍ ﻣﻰ = ﭘﺴﻨﺪﻧﺪ ﻭ ﺍﻧﺘﺨﺎﺏ ﻭ ﺗ= ﮑﺮﺍﺭ ﺁﻥ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194;.ﻣثلا ﺩﺭﺷﻠﻮﻏﻰ ﺑﺎ&#= 65207;ﻨﺪ، ﻳﺎ ﺩﺭ ﺍﻧﺰﻭﺍ&= #65263; ﺷﺨﺼﻰ ﻭ ﻳﺎ ﺍﻧ= ﺘﺨﺎﺏ ﺑﺮﻭﻥ ﮔﺮﺍﺋﻰ &= #65169;ﺮﺍﻯ ﮐﺴﺐ ﺳﻮﺩ ﺑﻴﺸ&= #65176;ﺮﻭﻳﺎ ﺩﻓﻊ ﺧﻄﺮ، &#= 65261;ﺑﺎ ﺍﻧﺘﺨﺎﺏ ﺩﺭﻭ&#= 65253; ﮔﺮﺍﺋﻰ ﺑﮑﻨﻨ&#= 65194;،ﮐﻪ ﺍﮐثر ﺍﻧﺴﺎﻧA= 260;ﺎ،ﭘس ﺍﺯ ﺷﮑﺴﺖ ﺩﺭ ﺑ= ﺮﺍﺑﺮ ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264;،ﺑﺪﺭﻭﻥ ﮔﺮﺍﺋﻰ ﻣﻴﺮﻭ&#= 65255;ﺪ.ﺑﺨﺼﻮﺹ ﺩﺭ ﭘﻴﺮﻯ ﻭ ﺿﻌ= ﻒ ﺗﻦ،ﻭ ﺩﺭ ﻭﺭﺷ&#= 64401;ﺴﺘﮕﻰ ﻫﺎﻯ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﻭ ﺍﻗﺘﺼﺎﺩﻯ.ﺍ&= #65251;ﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻣ&= #65262;ﺿﻮﻉ ﮐﺎﻣﻠﺎ ﺑﻌﮑس &#= 65165;ﺳﺖ،ﮐﻪ ﻧﻪ ﻓﻘﻂ ﻧﻘﺶ ﺷ= ﺮﺍﻳﻂ ﺩﺭﻭنی عقدﻩ ᥽= 9;ﺎ ﺭﺍ ﺩﺭﻳﺎﻓته = 575;ﻧﺪ،ﺑﻠﮑﻪ ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ<s= pan dir=3DLTR> </spa= n>ﺗﺰﮐﻴﻪ ﺭﻭʋ= 65;ﻥ ﺧﻮﺩ ﺍﺯ ﺗﻤﺎﻡ = ﻋﺎﺩﺍﺕ ﻭ ﻋﻘﺎﻳﺪ ﻭﻣﻌ&= #65166;ﻳﺐ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ.&#= 65261;ﻧﻪ ﺑﺎ ﺍﻧﺘﺨﺎﺏ ﭼ&= #65256;ﺪ ﻋﻴﺐ ﺧﻮﺩ، ﺑﻠ&#= 64401;ﻪ ﮐﻞّ ﺭﻭﺍﻥ ﻭ ﻧ&= #65236;س ﺣﻴﻮﺍﻧﻰ ﻭ ﺍﻣ&= #1617;ﺎﺭﻩ ﺧﻮﺩ.ﭼﻮﻥ ﺳﺎﻟ&= #65242; ﺯﻣﺎﻥ ﺩﺭﺍﺯﻯ &= #65193;ﺭ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ&#= 1548; ﻭﺗﻮﺟّﻪ ﻭﺗﻮ= 5203;ّﻞ ﻋﺒﺎﺩﻯ ﺧﻮﺩ،= 5165;ﮐثر ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264;،ﻭ ﺍﮐثر ﺷﺮﺍﻳﻂ = 5193;ﺭﻭﻧﻰ ﺧﻮﺩ ﺭﺍ ﻧﺎﺩﻳ&= #65194;ﻩ ﻣﻴﮕﻴﺮﻧﺪ.ﺗﺎ&#= 65227;ﻮﺍﻣﻞ ﺍﻟﻬﻰﻓﺮﺻﺖ ﺍ&#= 65267;ﻦ ﺭﺍ ﺧﻮﺍﻫند ﺩ= 5165;ﺷﺖ،ﮐﻪ ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﺳﺎﻟﻚ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﺑﺪﻫﻨﺪ.ﻭﺗﺎ ﺑ&= #65188;ﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈ&= #65198; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65169;ﺮﺳﻨﺪ،ﮐﻪ ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ&#= 1548;ﻳﻌﻨﻰ ﺁﻣﺎﺩﮔﻰ ﺑﺮﺍ&#= 65263; ﺗﻮﻟﺪ ﺩﺭ ﻧﺴﺦ = ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑﻌﺪﻯ ﻣ&= #65262;ﻓق گرﺩﻧﺪ. ﺑﺨﺼﻮ= 5209; ﺩﺭﮐﺎﻣﻠﺎﻥ ﻭ&#= 65247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ،ﮐﻪ ﺑ= 5166; ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194; ﺩﺭﻧﻮﻉ &#= 65227;ﻈﻴﻢ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺁﻧﻬﻢ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ.ﻟﺬﺍ ﺍﻳﻨﺎﻥ ﻧﻔس ﺭ&#= 65165; ﺑﺘﻠﺎﺵ ﺧﻮﺩ ﺳ&= #65166;ﺧﺘﻪ اند.ﻭ ﺍﺯ ﺍﻣﻮ= 5197; ﺧﺎﺭﺟﻰ ﺍﮔﺮ ﮐ&= #65258; ﺷﺨﺺ ﻧﺨﻮﺍﻫﺪ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﮐﻨﺪ . ﻭﺍﻟ= ّﺎ ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264;، ﺣﺘﻰ ﺁﻧﭽﻪ ﻇﺎ&= #65259;ﺮﺍ ﻣﻔﻴﺪ ﭼﻮﻥ ثر= 608;ت ﻮ ﻣﻘﺎﻡ ﻭ ﻋﻠﻢ= ﻭ ﻏﻴﺮﻩ ﺍﺳﺖ،ﺩ= 5197; ﺑُﺮﺩ ﺩﻭﺭﺗﺮ &#= 65169;ﺮﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ، ﺑ&#= 65166;ﻋث ﺁﺳﻴﺐ ﻭ ﺿﺮﺭ ﺑ= ﻴﺸﺘﺮ ﺍﺯ ﺁﻥ ﻣﻨﺎﻓﻊ = ﺍﺳﺖ.ﺯﻳﺮﺍ ﻓﺮﺻﺖ ﺳﺘﻤﮕﺮ&#= 65263; ﻭ ﻓﺴﺎﺩ ﻭ ﻗﻬﻘ= ﺮﺍ ﻣﻴﺪﻫﻨﺪ.ﻭﻟﻰ &= #65203;ﺎﻟﮑﺎﻥ ﺗﻮﻗﻒ ﺗﺤﺖ ﺗﺄ&= #1579;یر ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264; ﻣﻴﮑﻨﻨﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﺣﺬﻑ ﻓﺸﺎﺭ ﺷﺮ&= #65165;ﻳﻂ ﺩﺭﻭﻧﻰ ﻧﻔس ﺍ&#= 65251;ّﺎﺭﻩ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﻳﺎﺻﻄﻠﺎﺡ ﺗﻮ&#= 65183;ّﻪ چون ﻓﻌﻠﻰ ﺍﺳA= 174;،ﮐﻪ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺣﻴ= ﺎﺕ ﺗﻤﺎﻣﻰ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﻗﺮﺍﺭﺩﺍﺭﺩ. ﻭ = ﺑﺮﺣﺴﺐ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺳﺖ.ﺯﻳﺮﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻴﺰ &= #65169;ﺮﺣﺴﺐ ﻧﻔس ﺍﺳﺖ،ﮐﻪ = 5251;ﻮﺭﺩ ﺗﻮﺟّﻪ ﻗﺮﺍﺭ &#= 65169;ﮕﻴﺮﺩ ﻳﺎ ﻧﮕﻴﺮﺩ.ﻭﻟ&= #65264; ﺳﺎﻟﮑﺎﻥ ﺟﺰ ﻫ&= #65194;ﻑ ﺍﻟﻬی ﻮﻟﻘﺎﻯ= 5207;ﻬﻮﺩﻯ ﺍﻧﺘﺨﺎﺑﻰ ﻧﺪ&#= 65165;ﺭﺩ.ﻭﺍﻧﺘﺨﺎA= 169;ﻰ ﺩﻳﮕﺮﻯ ﻧﻤﻴﮑ&#= 65256;ﻨﺪ. ﻭﺣﺘﻰ ﻫﻴﭽﮑﺎ&#= 65197;ﻯ ﺟﺰ ﮐﺎﺭﻯ ﻧﮑﺮ&= #65193;ﻥ ﻧﺪﺍﺭﺩ. ﺍﻟﺒﺘ&= #65258; ﺍﮔﺮ ﺳﺎﻟﻚ ﺻﺎ&= #65193;ﻕ ﻭ ﺷﺎﻳﺴﺘﻪ ﺑﺎ&= #65207;ﺪ.ﺍﻣﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺍﻧﺘﺨﺎﺑﻰ ﺟﺰ</= span> </spa= n>ﺭﺳﺎﻧﺪﻥ ﺳʋ= 66;ﻟﮑﺎﻥ ﺧﻮﺩ ﺑﻠﻘﺎی ا= 5247;ﻬﻰ،ﺣﺪّ ﺃﮐثر ﺍﻧﺘﺨﺎ= 76; ﻮﻏﺎﻳت اﻟﻬی ﻨﺪﺍﺭﻧA= 194;. ﻭ ﻟﺬﺍ ﺑﺨﻮﺩ ﻫ= ﻢ ﺭﻧﺞ ﻭ ﺯﺣﻤﺖ ﺍ= ﺧﺘﻴﺎﺭ ﺩﻳﮕﺮی ﻨﻤﻴﺪ= 5259;ﻨﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺍﺧﺘﻴﺎﺭ &= #65255;ﺎ ﺩﺭﺳﺖ ﮐﺮﺩﻧﺪ. = ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺍﺯ = 5255;ﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ&#= 1548;ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭ&= #65211;ﻮﺭﺕ ﻭﺳﻴﺮﺕ ﺧﺪﺍﻭ&#= 65255;ﺪﻫﺴﺘﻨﺪ.ﺍﻟA= 176;به ﺘﻨﻬﺎ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ،ﻭ= 5255;ﻪ ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﻣ&= #65198;ﺩﻡ، ﮐﻪ ﺧﻴﺎﻝ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194;،ﻭ ﻧﻤﻴﺘﻮﺍﻧﻨﺪ &#= 65267;ﺎ ﻣﻰ ﻓﻬﻤﻨﺪ ﻭﻟ&= #65264; ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺍﻧﺘ&= #65192;ﺎﺏ ﮐﻨﻨﺪ ﭘس ﻫﻤﭽ&#= 65256;ﺎﻥ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ . ﺍﻟﺒﺘ= ﻪ ﻓﻠﺎﺳﻔﻪ ﺑﺮﺍ&#= 65263; ﺣﺮﮐﺖ ﻧﻔس ﺩﺭ &= #64400;ﺎﺭ ﺗﻮﺟّﻪ ﻭ ﺗﻔﮑ&#= 1617;ﺮﻣﻴﮕﻮﻳﻨﺪ.ʄ= 00;ﻪ ﺷﺎﻳﺪ ﮐﻤﻴّﺖ &#= 65227;ﺒﺎﺩﺍﺕ ﻗﺸﺮﻯ ﺩﺭ ﻧﻈﺮ = ﺑﺎﺷﺪ. ﻭ ﺍﻟّﺎ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺭ ﺗﻔﮑّﺮ ﻭﺗ&#= 65262;ﺟّﻪ ﺣﺮﮐﺘﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ،ﻭ ﺑﺎﻟﻌﮑس ﺗﻮﻗ= 617;ﻒ ﻫﺮ ﺣﺮﮐﺘﻰ ﺩﺭ = ﺗﻦ ﻭ ﭼﺸﻢ ﻭ ﺻﻮﺭﺕ= ﻗﺮﺍﺭﮔﺎﻩ ﭼﺸﻤﺎن ﺪﺍﺭﻧ= 5194;.<o:p></o:p> = 5251;ﺴﺄﻟﻪ ﺟﻬﺪ ﻭﮐﻮﺷﺶ ﺗ&= #65256;ﻬﺎ ﺩﺭﺟﻬﺎﺩ ﺳﺎﻟ&#= 64401;ﺎﻥ ﻭﻟﺎﻳﺘﻬﺎ ﻣﻄ&#= 65198;ﺡ ﺍﺳﺖ.ﻭنه ﺤﺘﻰ &#= 65199;ﺣﻤت ﻤﻄﺎﻟﻌﻪﺑﻴﺸ= 5176;ﺮ،ﻭ ﺟﻬﺪ ﺩﺭ ﺗﻔﮑّ&#= 65198; ﺑﻴﺸﺘﺮﻭﻋﻤﻴ= 5238; ﺗﺮ،ﺑﺸﺮﻁ ﺩﺍ= 5207;ﺘﻦ ﺍﺳﺘﻌﺪﺍﺩ ﻭﺷ&#= 65166;ﻳﺴﺘﮕﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺍ&= #65203;ﺖ. ﺁﺩﻡ ﺑﻴﺴﻮﺍﺩ&#= 1548;ﮐﻪ ﺑﺎ ﻫﺮ ﺟﻬﺪی ﺒ&= #65166; ﺳﻮﺍﺩ ﻭ ﻋﺎﻟﻢ = ﻧﻤﻴﺸﻮﺩ. ﭼﻪ ﺭﺳﺪ ﻣﺎﻧﻨ&= #65194; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺟ&= #65260;ﺪ ﻭﮐﻮﺷش ﺒﺎﺷﻨ= 5194;. ﮔﺮﭼﻪ جهاﺩ ﺟA= 256;ﮕﻰ ﺩﺭ ﺯﻣﺎﻥ ﭘﻴﺎ&= #65251;ﺒﺮ،ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺧ&= #65262;ﺩ ﭘﻴﺎﻣﺒﺮ ﺑﻮﺩ&#= 65255;ﺪ.که ﻘﺒﻠﺎ ﺩﺭﺍﺩﻳ&#= 65166;ن ﺴﻠﻮﮐﻰ ﮐﺎﺭ ﻣ&= #65268;ﮑﺮﺩﻧﺪ.ﻭﭼﻮ= 5253; ﺳﺮﻳﻌﺎ ﺑﺸﻬﻮ&#= 65193; ﻣﺼﻄﻔﻮﻯ ﺧﻮﺩ &= #65251;ﻴﺮﺳﻴﺪﻧﺪ، ﺁﺯﻣﺎﻳﺶ ﺍﻟﻬ&#= 65264; ﺁﺧﺮ ﺁﻧﻬﺎ، ﺟ&#= 65260;ﺎﺩ ﺟﻨﮕﻰ ﺑﻮﺩ. ﮐ᥽= 8; ﺣﺘﻤﺎ ﺩﺭ ﺟﺒﻬﻪ ﺟﻨﮓ = ﮐﺸﺘﻪ ﺷﻮﻧﺪ ﻭﻓﺪﺍﺋ&#= 65264; ﮔﺮﺩﻧﺪ.ﮐﻪ ﻳﻚ = ﻧﻮﻉ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺍﺭﺍﺩﻯ ﺁﻧﺎﻥ &= #65165;ﺳﺖ. ﺗﺎ ﺑﻨﻮﺭ ﻗﺎﺋ&= #65250; ﺑﺮﺳﻨﺪ ﻭ ﻫﺮﮔ&= #65200; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻧﺪﺍﺷﺘﻪ، وی= 5; ﺩﺭﺟﺒﻬﻪ ﺟﻨﮓﻣﮑﺮﺭ،ﻧA= 176;ﻮﺍﻧﺴته ﺒﺎﺷند ﺷﺮﺑﺖ = 5207;ﻬﺎﺩﺕ ﺑﻨﻮﺷﻨﺪ.که ﺸ= 5260;ﻴﺪ ﻭﺷﺎﻫﺪ ﻗﺎﺋﻢ &= #65197;ﻭﺡ ﺍﻟﻘﺪس گرﺩﻧʋ= 94;. ﻭ ﻟﺬﺍ ﺍﻳﻨﺎﻥ = ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺯﻧﺪ&#= 65257; ﺍﺯ ﺟﺒﻬﻪ، &#= 65165;ﺷﻚ ﻣﻰ ﺭﻳﺨﺘﻨﺪ،= 5261; ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺩ&= #65227;ﺎﺋﻰ ﻣﻴﺨﻮﺍﺳﺘﻪ ﮐ&#= 65258; ﺧﺪﺍﻭﻧﺪ ﺁﻧﺎ&#= 65253; ﺷﻬﻴﺪ ﻧﻤﺎﻳﺪ .= ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻧ&= #65204;ﺎﻥ ﮔﺎﻫﻰ ﺣﺎﻟﺖ ﺑ&= #65264; ﺗﻮﺟﻬی ﺪﺍﺭﺩ. &= #64404;ﻮﺋﻰ ﺑﺎ ﭼﺸﻢ ﺑﺎﺯ ﭼ= ﻴﺰﻯ ﺭﺍ ﻧﻤﻰ ﺑﻴﻨﺪ.= ﮐﻪ ﺍﻟﺒﺘﻪ ﺩﺭﺳﺖ &= #65255;ﻴﺴﺖ.ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑﺴﻮﮊ&#= 65257; ﻫﺎﻯ ﺧﺎﺭﺝ ﺍﺯ = ﺧﻮﺩ ﺗ&#= 65262;ﺟّﻪ ﻧﻤﻰ ﮐﻨﺪ،ﻭﻟ= 5264; ﺩﺭ ﺑﺎﻃﻦ ﻭ ﺗﻔ= ﮑّﺮ ﺧﻮﺩ،ﻣﺴﺌﻮﻝ = 5175;ﻮﺟّﻪ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺣ&= #65194;ﻳث ﻧﻔس ﻳﮑﻰﺍﺯ ﺍ&#= 65267;ﻦ ﻣﻮﺍﺭﺩ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﺩﺭ ﻫﻴﭙﻨﻮﺗﻴﺰﻡ &#= 65255;ﻴﺰ،ﺷﺨص ﺒﭽﻴﺰﻯ ﺟﺰ ﺑﺘ&= #65248;ﻘﻴﻦ ﺧﻮﺍب ﺑﮑﻨﻨﺪ= 607; ﺘﻮﺟّﻪ ﻧﺪﺍﺭ= 5193;. ﻭﺍﻧﺴﺎﻥ ﺩﺭ ﺧ&= #65262;ﺍﺏ،ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261;ﻧﻔس ﻭﻳﺎﺩﺭ ﺣﺎﻓﻈ&#= 65258; ﺧﻮﺩﺁﮔﺎﻩ،ﺩA= 197; ﺣﺎﻝ ﺗﻮﺟّﻪ ﺑ&#= 65156;ﻣﺮﻯ ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺳﺎﻟﮑﺎﻥ ﺗﻮﺟ&#= 1617;ﻪ ﺩﺭﺻﻮﺭﺕ ﭘﻴﺮ &= #65193;ﺍﺭﻧﺪ،ﻭﺩﺭ ﺭؤﻳﺎ ﺑﺮﺣﺴﺐ &#= 65175;ﻐﻴﻴﺮﺍﺕ ﺩﺭ ﺍﺣﻮﺍﻝ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﺧﻮﺩ= 548;ﺗﻮﺟﻬﺎﺗﻰ ﺑﺼﺤﻨﻪ ﻫﺎﺋﻰ &= #65251;ﻴﮑﻨﺪ،ﮐﻪ ﮔﻮﺋﻰ ﻣﺤﺘﻮﻳ&#= 65166;ﺕ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻧﻔس ﺮﺍ ﻧﻤﺎﻳ&#= 1588; ﻤﻴﺪﻫﺪ.ﻭﺑﺎﻟ&#= 65156;ﺧﺮﻩ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺗﻮﺟّﻪ ﺩﺭ ﺑﻴ&#= 65194;ﺍﺭﻯ ﺩﺭﺗﻔﮑّﺮ،ﻭʌ= 67;ﺎ ﺩﺭﺍﻣﻮﺭ ﺧﺎﺭ&#= 65183;ﻰ ﺑﺨﺼﻮص ﺴﺎﻟﮑ= 5166;ﻥ ﺩﺍﺭﻧﺪ.ﻭﻳﺎ ﺩ&= #65197;ﺗﻔﮑّﺮ ﻣﻌﻨﻮی ﺒﺮﺍﻯ= 5197;ﻓﻊ ﻣﺸﮑﻠﺎﺕ ﮐﺎﺭ &= #65259;ﺪﺍﻳﺖ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ&#= 1548;ﮐﻪ ﻣﻨﺠﺮ ﺑﺎﻟﻬﺎ&#= 65251;ﺎت ﻠﺪﻧّﻰ ﻣﻴﮕﺮ= 5193;ﺩ.ﮐﻪ ﻫﻤﻴﺸﻪ ﺑﺮﺍﻳ&#= 65208;ﺎن ﺁﻣﺎﺩﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺑﺨﺼﻮﺹ ﺩﺭ ﺗﺄ&= #65251;ّﻞ ﻭﺗﻤﺮﮐﺰ ﺩﺭ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65191;ﻮﺩ . ﺩﺭ ﺧﻮﺍﺏ ﻧﻴﺰ= ; ﻣﺎﻧﻨﺪ ﺑﻴﺪﺍﺭﻯ ﺩﻳﺪ&#= 65255;ﻰ ﻫﺎ ﺩﺍﺭﺩ.ﮐﻪ ﺑ= ﻴﺸﺘﺮ ﮔﺮﺩﺷﻬﺎﻯ ﻣﻠ&#= 64401;ﻮﺗﻰ ﺍﺳﺖ. ﻭﻣﺤﺘﻮﻯ = ﭘﺎﺳﺨﻬﺎﻯ ﺭﺏّ ﻧﺎﺩﻳﺪه = 5170;ﺮﺍﻯ ﮐﻪ ﻣﺸﮑﻠﺎﺕ ﻓ&= #64401;ﺮﻯ ﻭ ﻋﻤﻠﻰ ﻭﻟﻰّ &= #65165;ﻟﻬﻰ ﺭﺍ ﺣﻞّ ﻣﻴﮑﻨ&#= 65194;. ﺍﻟﺒﺘﻪ ﺗﻮﺟّ= 5258; ﺩﺭﻫﻤﻪ ﻭﺣﺘﻰ &= #65193;ﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﺩ&= #65197;ﺟﻪ ﻭﺷﺪﺕ ﺍﻳﻦ ﺗﻮ&= #1580;ّه هست. ﻫﺮﭼﻪ ﺗﻮ= 5183;ّﻪ ﺿﻌﻴﻔﺘﺮ ﺑﺎﺷ&#= 65194;، ﺩﻭﺭ ﺗﺮ ﺍﺯ ﺍﻟ= ﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ ﻧﻴﺰ ﻫ&= #65204;ﺖ.که ﺤﺘﻰ ﺑﻘﻮﻝ ﻗﺮ&= #65153;ﻥ، ﺯﻧﺒﻮﺭ ﻋﺴﻞ ﻧ&= #65268;ﺰ ﻭﺣﻰ ﺍﻟﻬی ﺪﺍ&#= 65197;ﺩ. ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎ&= #65255;ﻪ ﺧﻮﺩﺭﺍ ﺑﺴﺎﺯ&#= 65193;.ﭘس ﻣﻐﺰ ﻭﺭﻭﺍﻥ ﻭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ،ﻋﻤﻠﺎ = 4380;ﻮﻥ ﺁﻧﺘﻨﻰ ﻭﻭﺳﻴ&#= 65248;ﻪ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻋ&= #65262;ﺍﻣﻞ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﺗﻮﺟّﻪ ﺑﺎﻣﻮﺭ ﺩﻧﻴﻮ&#= 65263; ﺣﻖ ﻃﺒﻴﻌﻰ ﺗﻮ&= #65247;ﺪ ﺑﺸﺮﻯ ﻓﻌﻠﻰ ﻫ&= #65204;ﺖ.ﻭﻟﻰﻋﻤﻠﺎ ﻭﺳﻴﻠﻪ ﺑﻬﺘﺮ&#= 65263; ﺑﺮﺍﻯ ﺳﺘﻤﮕﺮ&#= 65263; ﺑﺪﻳﮕﺮﺍﻥ،ﻭ = 5169;ﺎ ﺳوء ﺍﺳﺘﻔﺎﺩA= 257; ﻧﻔس ﺍﻣّﺎﺭﻩ = 5169;ﺮﺍﻯ ﺍﺳﺘثماﺭ ﺩﻳʄ= 05;ﺮﺍن اﺳﺖ.ﻭﻫﺮﭼﻪ ﺗ&#= 65262;جه ﺒﺎﻣﻮﺭﺍﻟﻬﻰ &#= 65169;ﻴﺸﺘﺮ ﺑﺎﺷﺪ.که ﺴﺎﻟ= 4401;ﺎﻥ ﺩﺭﻋﺰﻟت ﺴﻠﻮ= 4400;ﻰ ﺩﺍﺭﻧﺪ،ﺗﻘﺮ= 17;ﺏ ﺑﻴﺸﺘﺮ ﺟﺴﺘﻦ &= #65169;ﺨﺪﺍﻭﻧﺪ ﺍﺳﺖ.ﮐﻪ ﻧﻬﺎﻳ&= #65174; ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭ= ;ﺡ ﺍﻟﻘﺪس ﻭ ﺩﻳﺪﺍﺭ ﻋﺮﺵ = ﺭﺏّ ﻧﺎﺩﻳﺪﻩ ﺭﺣﻤ&#= 65166;ﻥ، ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺍﺳﺖ. ﺳﺎﻟﮑﺎﻥ = ﺗﻤﺮﻳن ﻮﺩﻗت ﺒﻴﺸﺘﺮ= 548;ﺩﺭ ﺗﻮﺟّﻪ ﻭ ﺗﻮﺳ&#= 1617;ﻞ ﻭﺗﻤﺮﮐﺰ ﺩﺭ ﻧ&= #65240;ﻄﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﻧﺪ.ﮐﻪ ﺻﻮﺭﺕ ﭘﻴﺮ ﺭﺍ = ﺩﺭ ﺗﺨﻴّﻞ ﺧﻮﺩ ﻓ&#= 65198;ﺍﻫﻢ ﻣﻴﮑﻨﻨﺪ. ﺗﻮﺟ&= #1617;ﻪ ﺑﻌﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264; ﺗﺰﮐﻴﻪ ﻧﻔس ﺑ&#= 65260;ﻤﺮﺍﻩ ﺩﺍﺭﺩ.ﻭ ﺗﻮﺟّ&#= 65258; ﺑﺎﻣﻮﺭ ﻣﺎﺩﻯ &= #65261;ﺑﺸﺮﻯ،ﺑﺎﻋ= 9; ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65197;ﻭﺍﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻴ&= #65208;ﻮﺩ. ﺗﻮﺟّﻪ ﺑﺎﻣﻮ= 5197; ﺧﻴﺮ ﺩﻳﮕﺮﺍﻥ&#= 1548;ﺑﺪﻭﻥ ﺳﻠﻮک اﻟﻬی ﺨA= 262;ﺩ،ﺳﻮﺩﻯ ﺍﺯ ﻟﺤﺎﻅ ﭘﻴﺸ&= #65198;ﻓت ﺸﻬﻮﺩﻯ ﻭﺭﻭﺣ&#= 65264; ﻧﺪﺍﺭﺩ.ﭼﻮﻥ ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺧﻴ&= #65198; ﺧﻮﺍﻫﻰ ﺍﻧﺴﺎ&#= 65253; ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﻴ&= #65206; ﺍﺯ ﺟﻨﺒﻪ ﻫﺎﻯ = ﻣثبت ﺁﻥ ﻣﻴﺒﺎﺷﺪ. ﻣ= ﺎﻧﻨﺪ ﮐﻤﻚ ﮐﺮﺩﻥ ﺑﻤ&= #65228;ﺘﺎﺩﺍﻥ. ﻭ ﻳﺎ ﺑﺮﺍﻯ ﺍﻣ= ﻮﺭ ﺗﺒﻠﻴﻐﺎﺗﻰ ﮐ&#= 65252;ﻚ ﮐﺮﺩﻥ ﻭ ﻳﺎ ﺑﺎ= </spa= n>ﻣﻨّﺖ ﻭﻃﻠ᥵= 0;ﮑﺎﺭﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﺑﺎ ﺭﻳﺎﮐﺎﺭﻯ ﺑﺮ&#= 65165;ﻯ ﺗﻈﺎﻫﺮ ﺑﺪﻳﮕ&#= 65198;ﺍﻥ،ﻭﻳﺎ ﺑﺨﺎﻃﺮﺍﻣﻮﺭ &#= 65165;ﻗﺘﺼﺎﺩﻯ ﻭﺟﻠب اﻋﺘﻤﺎA= 193; ﺑﻴﺸﺘﺮ ﻣﺮﺩﻡ.&= #65187;ﺘﻰ ﺍﮔﺮ ﺻﺎﺩﻗﺎﻧ&#= 65258; ﻧﻴﺰ ﻋﻤﻞ ﺷﻮﺩ.= ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﮐﺎﺭ&#= 65263; ﺑﺎﻣﻮﺭ ﺩﻧﻴﻮ&#= 65263; ﻧﺪﺍﺭﻧﺪ.ﻭﺍﮔ&#= 65198; ﺍﻣﻮﺭ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺑﺮﺍی سالک ﭘ᥾= 8;ﺪﺍ ﺷﺪ،ﺑﻌﻨﻮﺍﻥ = 5267;ﮑﻰ ﺍﺯ ﻭﻇﺎﻳﻒ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺍﻧﺠﺎﻡ ﻣ&= #65268;ﺪﻫﺪ.ﻭﻧﻪ ﺑﺮﺍﻯ ﺧﻮﺩ &#= 65255;ﻤﺎﺋﻰ ﻳﺎ ﻣﻘﺎﺻﺪ ﺩﻳ&= #64405;ﺮ.ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭﻫﺮ ﮐﺎﺭ ﺍﺟ&= #65176;ﻤﺎﻋﻰ،ﺳﺮﺍʌ= 03;ﺮ ﺧﻴﺮ ﺧﻮﺍﻫﻰ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﻫﻤﺮﺍﻩ ﻳﺎ ﻓﺪ&= #65165;ﮐﺎﺭﻯ ﻧﻴﺰ ﻣﻴﮕﺮﺩﺩ.&= #65261;ﻟﻰ ﻣﻌﻤﻮﻟﺎ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ،ﺟﺰ ﺧﺪ= 5251;ﺖ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193;،ﻭﻳﺎ ﮐﺴﺎﻧﻰ ﮐﻪ ﻣﺴ&= #65176;ﻌﺪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﺘﻮﺍﻧﺪ ﺗﻮج= 607; ﺒﺪﻫﺪ. ﺗﻔﺎﻭﺕ = ﺩﺭ ﮐﻴﻔﻴّﺖ ﺗﻮﺟ= 617;ﻪ ﻭﺗﻤﺮﮐﺰ، ﺑﺎ= 5199; ﺑﺎ ﺗﻔﺎﻭﺕ ﺩﺭ = ﺷﺪت ﻤﻮﺿﻮﻉ &#= 65175;ﻮﺟّﻪ ﻣﻴﺒﺎﺷﺪ.ﻭﻧﻪ &= #65193;ﺭ ﺧﻮﺩ ﻓﻌﻞ ﺗﻮﺟ&= #1617;ﻪ. ﺿﻌﻒ ﻓﻌﻞ ﺗﻮﺟ&= #1617;ﻪ،ﻋﻤﻠﺎ ﺩﺭ ﺣﮑﻢ ﺑﻌﺪﻡ = ﻧﺰﺩﻳﮑﺘﺮ ﺷﺪﻥ ﺭﻭﺡ ﺍﻧﺴ&= #65166;ﻥ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻗﻬ&= #65240;ﺮﺍﻯ ﻧﺴﺦ ﻭﻣﺴﺦ.ﻭ الاّ ﺳﺎﻟﻚ ﺗʌ= 62;ﺟّﻪ ﺑﺴﻮﻯ ﺍﻟﻠﻪ ﺩ&= #65165;ﺭﺩ،ﮐﻪ ﺑﻐﻴﺮ ﺧﺪﺍ ﺗﻮ&= #65183;ّﻪ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺻﻮ&= #65197;ﺕ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺩﺭ ﺗﺨﻴّﻞ ﺳﺎﻟﻚ &#= 65175;ﻮجّه ﺪارﺩ.ﻭﻭﺳﻴل = 7; ﺸﻬﻮﺩ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65169;ﺮﺍﻯ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194; ﺗﺎ ﻧﻮﺑت ﺒﻤﺮ&#= 65165;ﺗﺐ ﻧﻮﺭﻯ ﺗﺠﻠّﻴ= 5166;ت ﺸﻬﻮﺩی ﺒﺮﺳﺪ.&#= 65261; ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴ&#= 65250; ﺗﻔﮑّﺮ ﻓﻠﺎﺳ= 5236;ﻪ،ﭼﻮن ﺪﺭﻣﻘﺼﺪ ﺍﻟﻬ&#= 1740; ﻮﺗﮑﺎﻣﻞ ﺭﻭﺡ &= #65191;ﻮﺩ ﻧﻴﺴﺖ، ﭘس ﺑﺎ &#= 65193;ﺭﺳﺖ ﺗﺮﻳﻦ ﻧﺘﺎﻳﺞ &= #65175;ﻔﮑّﺮ ﻭﻧﻈﺮﻳّﺎﺕ ﺧ= 5262;ﺩ،ﺑﺎﺯ ﻗﻬﻘﺮﺍﺋﻰ ﻫﺴ&#= 65176;ﻨﺪ. ﮐﻪ ﺟﻨﺒﻪ ﻫﺎﻯ = ﻣﻨﻔﻰ ﻭﺧﻄﺎﻫﺎﻯ ﻧﻈ&#= 65198;ﻳّﺎﺕ ﺁﻧﻬﺎ،ﺑﺎﻋث A= 165;ﻧﺤﺮﺍﻑ ﺷﻨﻮﻧﺪﮔﺎﻥ ﺧ&#= 65262;ﺩ ﻣﻴﺸﻮﺩ.ﻭ ﺍﻳﻦ<= /span> </spa= n>ﺧﻮﺩ ﺳﺘﻤﮑʋ= 66;ﺭﻯ ﺍﺳﺖ.ﻭ ﺷﺎﻳﺪ ﺗ= ﻔﮑّﺮﺍﺕ ﻭ ﻧﻈﺮﻳّﺎﺕ ﻋ&#= 65248;ﻤﻰ ﻭ ﺗﮑﻨﻴﻚ ﺭﺍ ﭼ= ﻮﻥ ﻧﻈﺮﻳّﺎﺕ ﻓﻠ= 5204;ﻔﻪ ﻧﺪﺍﻧﻴﻢ. ﺣﺘﻰ&= #65165;ﮔﺮﻓﻠﺎﺳﻔﻪ ﻣﺪﻋﻰ ﺗﻔﮑّﺮ &#= 65227;ﻠﻤﻰ ﺑﺎﺷﻨﺪ.که ﭼﻨ= 5268;ن ﻨﻴﺴﺘﻨﺪ.ﻭ ﻋﻠ&= #65250; ﻧﻴﺰ ﻣﺪﺍﻡ ﺗﻐ&= #65268;ﻴﺮﮐﻴﻔﻴّﺖ ﻣﻴﺪﻫﻨﺪ.ﺍﻟﺒ&#= 65176;ﻪ ﺗﻮﺟّﻪ ﺩﺭ ﺣﺎ&#= 65247;ﺎﺕ ﺗﺮس ﻭ ﺑﺮﻭﺯ ﺧ&= #65220;ﺮ ﻫﺴﺖ،ﮐﻪ ﻧﺴﺒ= 5176;ﺎ ﻋﻤﻴﻖ ﺗﺮ ﺍﺯ ﺗ= ﻔﮑّﺮ ﻣﻌﻤﻮﻟﻰ ﺍﺳﺖ.&= #64400;ﻪ ﺧﻄﺮ ﺭﺍ ﺩﺭ ﺩﻳ= ﮕﺮﺍﻥ ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑ&#= 65256;ﻴﻢ.ﻭﻟﻰ ﺑﺎ ﺭﻓﻊ ﺧﻄﺮ ﻭ= ﺟﺴﺘﻦ ﻧﻘﻄﻪ ﺍﻣﻴﺪ ﻭ = ﺍﻣﻨﻴّﺖ ﺍﻳﻦ ﺗﻮﺟّﻪ ﺗ&#= 65232;ﻴﻴﺮ ﺳﻤﺖ ﻣﻴﺪﻫﺪ. ﮐ= ﻪ ﺳﻠﺎﻣﺘﻰ ﺑﻬﻤ&#= 65198;ﺍﻩ ﺩﺍﺭﺩ،ﻭﻟﻰ ﻧ= 5176;ﺎﻳﺞ ﺷﻬﻮﺩﻯ ﻭﺗﺰﮐ&#= 65268;ﻪ ﻧﻔس ﻧﺪﺍﺭﺩ.ﻭ&#= 64344;س اﺯ ﻣﺮﮒ ﻧﺠﺎﺕ &= #65165;ﺯ ﻓﻌﻞ ﻧﻮﻋﻰ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ .= <o:p></o:p> = 5193;ﺭ ﺗﻮﺟّﻪ ﻋﻤﻴﻖ= 548;ﺗﻨﻬﺎ ﺭﻭﺍﺑﻂ ﻭﺟﻮﺍ&#= 65255;ﺐ ﻭ ﺷﺮﺍﻳﻂ ﻣﻮﺿ&= #65262;ﻉ،ﻣﻮﺭﺩ ﺗﻮجه ﻮﺩﻗّﺖ A= 251;ﻴﺒﺎﺷﺪ.ﻭﺍﺯ ﺩﻳﮕﺮ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﺻﺮﻑ ﻧﻈﺮ ﻣﻴﺸ&= #65262;ﺩ.ﺑﺨﺼﻮﺹ ﺍﮔﺮ ﺗﻮﺟّﻪ ﻋ&#= 65252;ﻴﻖ ﻭ ﺷﺪﻳﺪ ﺑﺎﺷﺪ.= ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺑﺎﻫ&#= 65250;،ﺩﺭ ﺍﻳﻦ ﺷﺪﺕ ﻣﺘﻔ&= #65166;ﻭﺕ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﻫ= ﺮﭼﻪ ﻋﺸﻖ ﻭﺍﺳﻄﻪ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺑﻴﺸﺘﺮ ﺑ&= #65166;ﺷﺪ، ﻭ ﺍﺭﺍﺩﻩ ﺷﺨﺼ&= #65264; ﺳﺎﻟﻚ ﻧﻴﺰ ﻧﻴ&= #65198;ﻭﻣﻨﺪ ﺗﺮ،ﻭ ﺻﺒﺮ ﻭ ﺑ&= #65198;ﺩﺑﺎﺭﻯ ﺳﺎﻟﻚ،ﺍﺯ ﺷﺮ= 5165;ﻳﻂ ﺳﺨﺖ ﻣﺤﻴﻄﻰ ﺩ&= #65197; ﻋﺰﻟت گاﻩ، ﻳʋ= 66; ﻣﺤﻞ ﻋﺒﺎﺩﺕ ﺧﻮﺩ ﺑ&= #65268;ﺸﺘﺮ ﺑﺎﺷﺪ،ﮐﻤﺘﺮ = 5175;ﻮجه ﺒﺎﻣﻮﺭ ﺧﺎﺭﺟ&#= 65264;،ﭼﻮﻥ ﻣﺤﻴﻂ ﻭﺩﻳﮕﺮ&#= 65165;ﻥ،ﻭﺣﺘی ﻴﺘﻦ ﺧﻮﺩ ﺷﺨص &= #65204;ﺎﻟﻚ ﻣﻴﺸﻮﺩ.ﺯﻳﺮﺍ &= #65203;ﺎﻟﻚ ﺩﺭﺗﻮﺟّﻪ ﻭﺗ= 5252;ﺮﮐﺰ ﺩﺭ ﺳﻮﮊﻩ ﺍﻟﻬ&= #65264; ﺧﻮﺩ ﻭ ﺗﺨﻴّﻞ &= #65261; ﺣﻀﻮﺭ ﺫﻫﻨﻰ ﺧ&= #65262;ﻳﺶ،ﺍﺻﻮﻟﺎ ﺟﻮﺍﻧﺐ ﻭ ﺷﺮﺍ&= #65267;ﻂ ﻭ ﺣﺮﮐﺎﺕ ﺩﺭ ﺳ= ﻮﮊﻩ ﻣﻮﺭﺩ ﺗﺨﻴّﻞ &#= 65191;ﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ ﻟﺬﺍ = ﺩﻗّﺖ ﺳﺎﻟﻚ ﺑﺼﺪ ﺩﺭ = ﺻﺪ ﺩﺭ ﺩﻗّﺖ ﻣﻴﺮ&#= 65203;ﺪ. ﻭ ﺣﺘﻰ ﺩﺭ ﺗﻮﺟ= ّﻪ ﺑﻮﺟﻪ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ،ﻭ ﺑﻴﻚ ﻧﻘﻄﻪ ﺻﻮ&= #65197;ﺕ ﺍﻭ ﺗﻮﺟّﻪ ﺍﻟ&#= 65260;ﻰ ﭼﻮﻥ ﭼﺸﻢ،ﻳﺎ &#= 65247;ﺒﺎﻥ ﺩﺭ ﮔﻔﺘﺎﺭ ﭘﻴ&= #65198; ﻭ ﺑﺎﺻﻄﻠﺎﺡ، &#= 65203;ﺎﻟﻚ ﺩﺭ ﻧﻘﻄﻪ ﺑاء &#= 65169;ﺴﻢ ﺍﻟﻠﻪ ﺗﻮﺟّﻪ &#= 65193;ﺍﺭﺩ، ﮐﻪ ﻣﻮﻟﺎ ﻋﻠﻰ&= #1617; ﺧﻮﺩﺭﺍ ﺑﺎﻯ ﺑ&= #65204;ﻢ ﺍﻟﻠﻪ ﻣﻴﺪﺍﻧ&#= 65194;.ﮐﻪ ﺍﻳﻦ ﻧﻘﻄﻪ ﺑا&#= 1569; ﻋﺼﺎﺭﻩ ﺗﻤﺎﻡ &= #65239;ﺴﻤﺘﻬﺎﻯ ﻗﺮﺁن ﻴﺎ ﺷﻬﻮ&#= 65193;ﻫﺎ ﺍﺳﺖ.ﺩﺭﻭﺍﻗﻊ &= #65251;ﻮﻟﺎ ﻋﻠﻰّ ﺑﺮﺍﻯ ﺳ&#= 65166;ﻟﮑﺎﻥ ﺧﻮﺩ و ﺩﺭ ﺷﻬﻮ&= #65193; ﭼﻬﺎﺭﻡ ﺻﻮﺭﺕ &= #65251;ﺮﺗﻀﻮی ﺩﺭﻫﺮ ﺯﻣﺎﻥ ﺑ&= #65228;ﺪﻯ،ﭼﻨﻴﻦ ﻣﻘﺎﻡ ﻧﻘﻄﻪ ﺑ&= #65166;ٴ ﺑﺴﻢ ﺍﻟﻠﻪ ﺭﺍ = ﺩﺍﺭﺩ ﮐﻪ ﺧﻮﺩ ﻣﻴﮕﻮ&= #65267;ﺪ. ﻭﻟﻰ ﭘﻴﺮ ﮐﺎﻣ&= #65246; ﺣﺴﻴﻨﻰ ﺳﺎﻟﻚ &= #65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﻣﺤA= 252;ﺪ ﻭﻋﻠﻰّ ﺯﻧﺪﻩ= 548;ﻭ ﺣﺘﻰ ﻗﺎﺋﻢ ﻭﺣ&= #65204;ﻴﻨﻰ ﺯﻧﺪﻩ ﺳﺎﻟﻚ ﺑ&= #65166;ﺷﺪ. ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ = ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ.ﺍﮔ&= #65198; ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ &= #64344;ﻴﺮ ﺣﺴﻴﻨﻰ ﺭﺍ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ. ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺤﺎﻟﺖ ﺑﻴﺨﻮﺩﻯ ﻳﺎ ﺑ&= #65264; ﺧﺒﺮﻯ ﺍﺯ ﺧﻮﻳ&= #65208;ﺘﻦ،ﻭﺭﺳﻴﺪʌ= 53; ﺑﺸﻬﻮﺩ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ، ﻭ ﺗﮑّ= 5252;ﻴﻞ ﺗﺮﺳﻴﻢ ﺻﻮﺭت &#= 64345;ﻴﺮ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﺍ= ﻣﮑﺎﻥ ﻋﺸﻖ ﻋﻤﻴﻘﺘﺮ&#= 65263; ﺩﺭ ﺩﺭﺟﻪ ﻭ ﺗﻤ= ﺮﮐﺰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﺑ&= #65220;ﻮﺭﻯ ﮐﻪ ﺳﺎﻟﻚ ﭘﻠﻚ = ﭼﺸﻢ ﺑﻬﻢ ﻧﻤﻰ ﺯﻧﺪ&= #1548;ﻭﺳﻴﻞ ﺃﺷﻚ ﺭﺍﻩ ﻣﻰ ﺍ= ﻓﺘﺪ،ﺗﺎ ﺗﺨﻢ ﭼﺸﻢ ﺭﺍ ﺍ= ﺯ ﺧﺸک ﺸﺪﻥ ﻭﺧﻄ&#= 65198; ﮐﻮﺭﻯ ﻧﺠﺎﺕ ﺑ&= #65194;ﻫﺪ.ﮐﻪ </spa= n>ﺑﺮﺍﻯ ﻧﺎﻇʋ= 98;ﺍﻥ ﺃﺷﻚ ﺭﻳﺰﻯ ﺳﺎ&= #65247;ﻚ ﺭﺍ ﻧﺘﻴﺠﻪ ﮔﺮ&= #65267;ﻪ ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﭼﻨﻴن ﻨﻴﺴﺖ. ﻭ&= #65239;ﺘﻰ ﻣﻴﮕﻮﻳﺌﻢ ﺗﻮ&#= 65183;ّﻪ ﻫﺎ ﺗﻔﺎﻭﺕ ﺩﺍ&= #65197;ﻧﺪ.ﻭﻳﺎ ﺗﻮﺟّﻬﻰ ﻫﺴﺖ &#= 65267;ﺎ ﻧﻴﺴﺖ.ﺷﺒﻴﻪ ﺗ&= #65236;ﺎﻭﺕ ﻭﺟﻮﺩ ﻭﻋﺪﻡ،= 5261;ﺟﻮﺩ ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﻧ&= #65268;ﺴﺖ. ﺑﻠﮑﻪ ﺩﺭﺟﺎﺗ&#= 65264; ﺩﺭ ﻭﺟﻮﺩ ﻭﻣﻮ&= #65183;ﻮﺩﻳّﺖ ﻫﺴﺘﻨﺪ. ﻭ ﻳﺎ ﺍ= ;ﺯ ﺗﻮﺟّﻪ ﺑﺄﻣﺮ &#= 65251;ﻬﻤﺘﺮﻯ ﺻﺮﻑ ﻧﻈﺮ ﺷﻮﺩ&= #1548;ﮐﻪ ﺑﺎﻣﻮﺭ ﻧﺎﭼﻴ&#= 65200; </spa= n>ﺩﻳﮕﺮﻯ ﺻﻮʋ= 97;ﺕ ﮔﻴﺮﺩ.ﮐﻪ ﺍﻳﻦ = ﮐﺎﺭ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261; ﺃﻫﺮﻳﻤﻦ ﻃﺒﻴ&#= 65228;ت ﻮﻣﻨﻔﻰ ﺍﻧﺴﺎ&#= 65253; ﺍﺳﺖ.ﮐﻪ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﻃﺒﻴﻌﺘ&#= 65166;،ﻣﻴﻞ ﺳﻘﻮﻁ ﻭﭘﺎﺋﻴ&#= 65254; ﺭﻓﺘﻦ،ﺑﺨﺎﻃA= 198; ﻟﺬﺗﻬﺎﻯ ﺁﻥ ﺭ&= #65165; ﺩﺍﺭﺩ.ﭼﻮﻥ ﻗﻠ&= #65262;ﻩ ﺳﻨﮕﻰ ﮐﻪ ﺍﺯ ﺑ= ﻠﻨﺪﻯ،ﻣﻴﻞ ﺳﺮﺍﺷﻴﺒﻰ ﻭ ﺳ&= #65240;ﻮﻁ ﺩﺍﺭﺩ. ﻭﻧﻴﺎﺯ = ﻫﻢ ﺑﮑﻤﻚ ﻧﺪﺍﺭﺩ.&= #65251;ﮕﺮ ﻫﻤﺎﻥ ﺗﻠﻨﮕﺮ &= #65165;ﻭﻟﻴﻪ،ﻳﺎ ﻫﻤﺎﻥ ﮐﺎﺭ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﻫﻮﺳ= 5170;ﺎﺯ،ﻭ ﺍﺯ ﻣﺤﻞ ﻋﻘﺪﻩ = ﻫﺎﻯ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ .= ﺩﺭﻫﺮ ﺗﻮﺟّﻪ،ﻭﻳﺎ A= 193;ﺭ ﭘﻨﺪﺍﺭ ﻭﺗﺼﻤ&#= 65268;ﻢ ﻭﺭﻓﺘﺎﺭ،ﻭﺣA= 176;ﻰ ﺳﺒﻚ ﺑﻴﺎﻥ ﻭﮔ&= #65236;ﺘﺎﺭ،ﺳﻘﻮﻁ ﻭﺳﺮﺍﺷﻴﺒﻰ ﺁ&#= 65231;ﺎﺯ ﻣﻴﺸﻮﺩ.<o:p></o:p> = 5169;ﺮﺍﺩﻟﻰ ﻣﻴﮕﻮﻳﺪ، ﺻِA= 198;ﻑ ﺣﻀﻮﺭ ﻣﻮﺿﻮﻉ &= #65193;ﺭ ﺑﺮﺍﺑﺮ ﻧﻔس ﻳ&#= 65166; ﺣﻮﺍس ﺑﺨﻮﺩﻯ &#= 65191;ﻮﺩ ﺗﻮﺟﻪﻣﺤﺴﻮﺏ &#= 65251;ﻴﺸﻮﺩ.ﮐﻪ ﻧﻮﻋﻰ ﺍﺑﺮﺍﺯ &= #65227;ﮑس ﺍﻟﻌﻤﻞ ﺍﺳﺖﻭ&#= 65255;ﻪ ﺗﻔﮑّﺮ. ﻭﻟﻰ ﺍ&= #64404;ﺮ ﺍﻧﺴﺎﻥ &#= 65251;ﻮﺿﻮﻉ ﻣﻮﺭﺩ ﺣﻀﻮﺭ ﻭ = ﺍﺣﺴﺎس ﺭﺍ،ﻣﻮﺿﻮﻋﻰ = 5165;ﺯ ﺧﻮﺩ ﻣﻦ ﺑﺪﺍﻧ&= #65194;،ﺁﻧﮕﺎﻩ ﺗﻮﺟّﻪ ﻭﺩﻗّA= 174; ﺩﺳﺖ ﻣﻴﺪﻫﺪ . ﮐ= ;ﻪ ﺍﻟﺒﺘﻪ ﻧﻔس ﺍ&#= 65251;ّﺎﺭﻩ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548;ﺳﻮﺩ ﭼﻨﺪﺍﻧﻰ ﻧﻤﻴ&#= 65170;ﺮﻧﺪ،ﻣﮕﺮ ﻓﺎﻳﺪﻩ ﺑﻴﺸﺘ&#= 65198; ﺩﺭ ﺳﺘﻤﮕﺮی ﺒ&#= 65194;ﻳﮕﺮﺍﻥ ﺩﺍﻧﺴﺘﻪ ﻳﺎ ﻧ&= #65194;ﺍﻧﺴﺘﻪ.ﻭﺍﻳ= 5254; ﺗﻔﮑّﺮ ﺍﻟﺒﺘ= 5258; ﮐﺎﺭﻋﻘﻞ ﺟﺰﺋ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;،ﮐﻪ ﻫﻤﻪ ﺩﺍﺭﻧﺪ ﻭ&= #65187;ﻴﻮﺍﻧﺎﺕ ﻫﻢ ﺑﺪﺭﺟﺎﺗﻰ &= #65193;ﺍﺭﻧﺪ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻋﻤﻠ&#= 65166; ﺑﺪﻭﺭ ﺍﺯ ﻫﺮ ﻣ= ﻮﺿﻮﻋﻰ،ﺟﺰ ﺧﺎل ﺯﻧﺨﺪﺍﻥ &#= 65267;ﺎ ﭼﺸﻢ ﻭ ﺃﺑﺮﻭﻯ = ﻳﺎﺭ ﺍﻟﻬﻰ ﺧﻮﺩ ﻧﻤ&= #65264; ﺑﻴﻨﺪ،ﻭ ﺗﻔﮑ= 617;ﺮﻯ ﺁﺯﺍﺩ ﻫﻢ ﻧﺪﺍ&= #65197;ﺩ.ﻣﮕﺮ ﺑﻴﺎﻥ ﻋﺸﻖ ﻭﺭ&= #65199;ﻯ ﺧﻮﺩ.ﻭﻟﻮ ﺑﺪﻭ&= #65253; ﻓﮑﺮ ﻣﻨﻄﻘﻰ، &#= 65261; ﺩﺭ ﮐﻠﺎﻡ ﻣﻌﻤ&= #65262;ﻟﻰ ﺑﺰﺑﺎﻥ ﻳﺎ ﺑﺪ&= #65245; . ﻭ ﺑﺎ ﻫﻤﺎﻥ ﺍ᥶= 7;ﻮﺍﻟﻴﮑﻪ ﻫﻨﮕﺎﻡ ﺗﻮﺟّ= 5258; ﺩﺍﺭﺩ. ﺍﻣﺎ ﮐﺎ= ﻣﻠﺎﻥ ﺗﻔﮑّﺮ ﻋﻤﻴﻖ &#= 65193;ﺭ </spa= n>ﺍﻣﻮﺭ ﺑﺎﻟʋ= 66;ﺗﺮ ﺍﻟﻬﻰ،ﻭ ﺍﻣﻮ= 5197; ﭘﺎﺋﻴن ﺘﺮ ﺑﺸ&#= 65198;ﻯ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﻧﻴﺎﺯ ﺳﺎﻟﮑﺎﻥ ﻭﻳﺎ &= #65191;ﻮﻳﺸﺘﻦ ﻭﺧﺎﻧﻮﺍﺩﻩ ﺧ&#= 65262;ﺩ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﺍﻟّﺎ ﺩﺭ ﺍﻭﻟﻴﻦ ﻓﺮ&= #65211;ت که اﻧﺴﺎﻥ ﮐﺎA= 251;ل ﺪﺍﺭﺩ. <o:p></o:p> = 5227;ﺎﻟﻢ ﻣﻌﻨﻮﻳﺎﺕ ﻋﻘ&#= 65248;ﻰ،ﺩﺭ ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﻣ&= #65228;ﻨﻮﻯ،ﻭ ﺳﭙس ﻭﺍﺭﺩ ﻋﻮ&#= 65165;ﻟﻢ ﺍﻟﻬی ﺠﺒﺮﻭﺕ &#= 65165;ﻭﻝ ﻋﺎﻟﻢ ﺭﺏّ ﻣﺸ&#= 65260;ﻮﺩ ﻳﺎ ﻋﺮﺵ ﺭﺏّ ﻧ&= #65166;ﺩﻳﺪﻩ ﺧﻮﺩ،ﺑﺠﺒﺮﻭA= 173; ﺩﻭﻡ ﺑﺎﻟﺎﺗﺮ &= #65251;ﻴﮕﺮﺩﺩ. ﮐﻪ ﺣﮑﻤﺘﻬﺎﻯ &= #65165;ﻟﻬﻰ ﺟﺪﻳﺪ ﺑﻰ ﺳﺎﺑ&= #65240;ﻪ ﻣﻴﮕﻴﺮﺩ.ﻭ ﻧﻴ&= #65166;ﺯ ﺑﻮﻗﺖ ﺗﻔﮑّﺮ &#= 65261;ﺗﻮﺟّﻪ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ &= #65191;ﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎﻳ&= #65194; ﻓﻮﺭﺍ ﺁﻧﺮﺍ ﺩ&= #65197; ﺫﻫﻦ ﺧﻮﺩ ﺗﻨﺰ&= #65267;ﻞ ﻣﻨﻄﻘﻰ ﻧﻤﺎﻳ&#= 65194;. ﺗﺎﻗﺎﺑﻞ ﻓﻬﻢ &= #65193;ﻳﮕﺮﺍﻥ،ﻭ ﻗﺎﺑﻞ ﺣﻔﻆ ﺩﺭ = ﺣﺎﻓﻈﻪ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣﻞ ﺑﺎﺷﺪ. ﻭ ﻟﺬﺍ ﻣ= ;ﻴﺘﻮﺍﻥ ﺩﻗﻴﻘﺎ ﺑﺎﺍﻟ&#= 65236;ﺎﻇﻰ،ﮔﻔﺖ ﮐﻪ ﻭﺣی اﻭ ﭼﻪ &= #65169;ﻮﺩﻩ ﺍﺳﺖ.ﻭﻟﺬﺍ ﺁﻳ&= #65166;ﺕ ﻗﺮﺁﻥ ﺍﻟﻬﺎﻣ&#= 65166;ت اﻟﻬﻰ ﺑﭙﻴﺎﻣ= 5170;ﺮ ﺑﻮﺩﻩ،ﮐﻪ ﺑﺰ= 5169;ﺎﻥ ﻋﺮﺑﻰ ﻭ ﺩﺭ ﺳﻄ= ﺢ ﻓﻬﻢ ﺍﻧﺴﺎﻧی &#= 65176;ﻨﺰﻳﻞ ﺷﺪ. ﻭ ﺍﮔﺮ ﭘﻴﺎ= ;ﻣﺒﺮ ﺯﺑﺎﻥ ﺩﻳﮕﺮﻯ &= #65251;ﻴﺪﺍﻧﺴﺖ ﻣﻴﺘﻮﺍﻧﺴﺖ ﻫ&#= 65252;ﺎﻥ ﻣﻔﺎﻫﻴﻢ ﺧﻮﺩ&#= 65197;ﺍ،ﺩﺭ ﻗﺮﺁﻥ ﺩﻳﮕﺮﻯ &= #1605;ی نوشت. ﻧﻪ ﺍﻳﻨ@= 401;ﻪ ﺗﺮﺟﻤﻪ ﻗﺮﺁﻥ &= #65227;ﺮﺑﻰ ﮐﻨﺪ. ﻭﻟﻰ ﭼﻮﻥ= ﺍﻳﻦ ﺗﻨﺰﻳﻞ ﺑﺮﺍﻯ &= #64344;ﻴﺎﻣﺒﺮ ﻭﻫﻤﻪ ﺍﻣﺎﻣﺎ&#= 65253; ﻭﺍﻭﻟﻴﺎی اﻟA= 260;ﻰ،ﺑﻮﺳﻴله اﻓﺮﺍﺩ غیرﮐᥴ= 6;ﻣﻞ ﺍﻟﻬﻰ ﻧﻘﻞ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﻣﻴﺸﻮﺩ،ﭘس ﺩA= 203;ﺘﮑﺎﺭﻯ ﺩﺍﻧﺴﺘﻪ ﻳﺎ ﻧ&= #65194;ﺍﻧﺴﺘﻪ ﮐﺮﺩه اﻧﺪ.ﻭ ﻟ&#= 65196;ﺍ ﭘﻴﺎﻣﺒﺮ ﻫﻤﻴ&#= 65208;ﻪ ﺍﺯ ﮐﺎﺗﺒﺎﻥ ﻭ&= #65187;ﻰ ﺧﻮﺩ ﻣﻴﺨﻮﺍﺳ&#= 65174;،ﮐﻪ نوشته های ﺧﻮ&= #65193;ﺭﺍ ﺑﺨﻮﺍﻧﻨﺪ،ت= 5;ﻣﻌﻠﻮﻡ ﺷﻮﺩ،ﭼﻪ ﻗﺴﻤ= 5176;ﻰ ﺣﺬف ﻴﺎ ﻓﺮﺍﻣ&#= 65262;ش کرﺩه اﻧﺪ.ﻭ ﻳA= 166; ﻧﺎﺩﺭﺳﺖ ﺿﺒﻂ &= #64400;ﺮﺩه اﻧﺪ. ﮐﻪ ﻗﺮﺁﻥ = ﻓﻌﻠﻰ،ﭘس ﺍﺯ ﻭﻓﺎﺕ ﭘﻴﺎ&= #65251;ﺒﺮ ﻧﻮﺷﺘﻪ ﺷﺪﻩ. ﻭ= ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋﻠﻰّ ﮐ&#= 65258; ﻗﺮﺁﻧﺶ ﭘﺬﻳﺮ&#= 65235;ﺘﻪ ﺃﺑﻮ ﺑﮑﺮ ﺧﻠﻴ&= #65236;ﻪ ﻭﻋﻤﺮ ﻫﻤﻪ ﮐﺎ&= #65197;ﻩ ﺍﻭ ﻧﺸﺪ،ﻭ ﻋث= 605;اﻥ ﺧﻠﻴﻔﻪ ﻧﻴﺰ ﺗ&= #65232;ﻴﻴﺮﺍﺗﻰ ﺑﻨﺎﻡ ﺍﺻﻠﺎﺡ &= #65251;ﻌﺎﻳﺐ ﻗﺮﺁﻥ ﻋﻤﺮ ﺍﻧ&= #65184;ﺎﻡ ﺩﺍﺩ،ﮐﻪ ﺑﻘﻮ= 5245; ﻋﻠﻰّ ﺩﺭ ﻧﻬﺼ&#= 65194; ﺟﺎﻯ ﺍﻳﻦ ﻗﺮﺁ&= #65253; ﺣﺬﻑ ﻭ ﺍﺿﺎفه &#= 65261; ﺗﻐﻴﻴﺮ ﻭﺗﺒﺪ&#= 65267;ﻞ ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﻫﻴ= ﭻ ﮐﺘﺎﺏ ﺁﺳﻤﺎﻧ&#= 65264; ﻧﻴﺰ ﻧﻮﺷﺘﻪ ﺧ&= #65262;ﺩ ﺃﻧﺒﻴﺎ ﻧﺒﻮﺩ&#= 65257; ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺍﻭ= ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﮐثرﻋA= 240;ﺎﻳﺪ ﻭﻧﻈﺮﻳّﺎﺕ ﻋ= 5198;ﻓﺎﻧﻰ ﺧﻮﺩﺭﺍ،ﺑﺼﻮA= 197;ﺕ ﺷﻌﺮ ﺩﺭﻣﻴﺂﻭ&#= 65197;ﻧﺪ،ﮐﻪ ﻧﺘﻮﺍﻥ ﺩﺭﺁﻥ &= #65193;ﺳﺘﮑﺎﺭﻯ ﮐﺮﺩ.ﮔﺮﭼﻪ ﺍﻳ&= #65254; ﺍﺷﻌﺎﺭ ﻧﺎﭼﺎ&#= 65197; ﺑﺨﺎﻃﺮ ﺭﻋﺎﻳ&#= 65174; ﺑﺤﺮ ﺷﻌﺮﻯ، ﺳ&#= 65252;ﺒﻮﻟﻴﻚ ﻭﮐﻠّﻰ ﻣﻴﺒﺎ= 5207;ﺪ.ﻭﻧﻴﺎﺯ ﺑﺘﻔﺴﻴﺮ ﺳﻠﻮ&#= 64400;ﻰ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻣﻨ&= #65224;ﻮﺭ ﻭﻟﻰّ ﺍﻟﻬﻰ ﮔ&#= 65262;ﻳﻨﺪﻩ ﻣﻌﻠﻮﻡ ﮔﺮﺩﺩ. = ﻭ </spa= n>ﻧﻪ ﻫﺮ ﺗﻔﺴA= 268;ﺮ ﺩﻳﮕﺮﻯ،ﮐﻪ ﺟ= 5200; ﭘﻴﺮﻭﻯ ﺍﺯ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﭘُﺮA= 227;ﻘﺪﻩ ﻣﻔﺴّﺮ،ﻭ ﺣﺘA= 264; ﻧﻮﻳﺴﻨﺪﻩ ﻭﻧ&#= 65166;ﺳﺦ ﻭﺧﻮﺍﻧﻨﺪﻩ ﺁ&#= 65255;ﻬﺎ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65261;ﻫﻤﺎﻥ ﺗﺼﻮﺭ ﺍﻟﻬﻰ ﭘ&= #65268;ﺎﻣﺒﺮ ﺍﻣﺎﻡ ﻳﺎﻫﺮ ﻭ&= #65247;ﻰّ ﺍﻟﻬﻰ ﻧﻴﺴﺖ.ﺯ&= #65267;ﺮﺍ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ،&#= 65255;ﮕﺮﺍﻧﻰ ﺍﺯ ﺧﻄﺮ ﻓﺘﻮﺍ&= #65263; ﺗﮑﻔﻴﺮﺁﺧﻮﻧ= 5194; ﻫﺎﻯ ﻗﺸﺮﻯ ﺟﺎ&= #65259;ﻞ ﻫﺴﺖ.ﺗﻔﮑّﺮ ﻭ&#= 65175;ﻌﻤّﻖ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ &#= 65193;ﺭ ﻫﺮ ﺳﺎﻟک ﺪﺭ ﺳ&= #65220;ﺢ </spa= n>ﺁﻟﻮﺩﮔﻰ ﺭʌ= 61;ﺍﻥ ﺍﻭ ﺍﺳﺖ. ﻭﺩﺭﺳ= ﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ،ﻭ= 5267;ﺎ ﻋﻘﻞ ﺟﺰﺋﻰ ﻫﻤ&= #65198;ﺍﻩ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺗﻮﻟﺪ ﻓﻌﻠﻴﺎ&#= 65261; ﻭﺍﻟّﺎ ﮐﺎﻣﻠ= 5166;ﻥ ﺍﻟﻬﻰ ﺑﺎ= ﻋﻘﻞ ﮐﻠّﻰ ﺑﺮﺭﺳﻰ &#= 65165;ﻟﻬﺎﻣﺎﺕ ﮔﺬﺷﺘﻪ،ﻳﺎ ﺭ= 5203;ﻴﺪﻩ ﻫﺎﻯ ﺟﺪﻳﺪﻯ ﺭ&= #65165; ﻣﻴﻨﻤﺎﻳﻨﺪ.<o:p></o:p= > = 4344;س ﺘﻔﮑّﺮﺍﻧﺴﺎ= 06; ﻨﻴﺰ ﺩﺭﺟﻪ ﻭﺍﻗﻌﻴ&#= 1617;ت ﻤﻘﺎم ﺘﮑﺎﻣل= 40; ﺸﺨﺺ ﺍﺳﺖ.نه اﻳﻨک = 7; هرﮐس ﺘﻔﮑّﺮ᥷= 3;ﺍﺷﺖ ﭘس ﻤﻮﺟﻮﺩ ﮐﺎ&#= 65251;لی ﻤﻴﺒﺎﺷﺪ.ﮐﻪ<sp= an dir=3DLTR> </spa= n>ﺳﻨﮓ ﻭﺣﻴﻮʋ= 65;ﻧﺎﺕ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﻧﺪ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ &= #65169;ﺸﺮﻯ ﻫﺰﺍﺭﮐﻠﺎس ﻋ= 5240;ﻠﻰ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺩ= 5197; ﮐﺪﺍﻡ ﺍﺯ ﻳﻚ ﻓ= ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65174;. ﻭ ﺁﻳﺎ ﻫﻨﻮﺯ ﺩ= ﺭ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ، ﻳﺎﺩﺭﺟﺎﺕ ﺗﮑ&#= 65166;ﻣﻞ ﺭﻭﺣﻰ ﻭ ﺳﺒﻘﺖ = ﺑﺮ ﺯﻣﺎﻥ ﻧﻴﺰ ﮔﺮ&= #65235;ﺘﻪ ﺍﺳﺖ.ﮐﻪ ﮐﺎﻣﻠ&= #65166;ﻥ ﻣﻘﺪّس ﺗﺎ ﻫﻔ= 5174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺳﺒ&= #65240;ﺖ ﺑﺮ ﺯﺑﺎﻥ ﺩﺍﺭ&= #65255;ﺪ. ﮐﺎﻣﻠﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺁﻳﻨﺪﻩ،ﻫﻔﺖ = 5259;ﺰﺍﺭ ﺳﺎﻝ ﺭﺍ ﺩﺭ ﻫﻔ= ﺖ ﺳﺎﻝ ﺍﻧﺠﺎﻡ ﻣ&= #65268;ﺪﻫﻨﺪ.ﻭ ﺣﺘﻰ(ﻣﻦ) ﺍﻧﺴﺎ= ﻥ ﻳﻚ ﺣﻘﻴﻘﺖ ﻭﻭ&= #65165;ﻗﻌﻴّﺖ ﻧﺪﺍﺭﻧﺪ.ﮐﻪ ﺍ&= #65267;ﻦ(ﻣﻦ)ﻧﻴﺴﺖ ﮐﻪ ﻓﮑﺮ ﮐﺮﺩه اﺳﺖ. ﺁﻟﻮﺩﮔﻰ &= #65259;ﺎﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎه ﺪﺭﺗﻔﮑّﺮ ﺗﺄ= 579;یر ﺩﺍﺷته اﻧﺪ.ﻭA= 255;ﺸﺨﻮﺍﺭ ﻣﻌﺎﻳب ﻮﻣﺤﻔ= 5262;ﻇﺎت ﺨﻮﺩ ﮐﺮﺩه اﺳ= 5174;. ﻣﮕﺮ ﺍﻧﺴﺎﻥ ﺷ&= #65166;ﻫﺪ ﻳک ﺴﻤﺒﻮل ﺘﺠ= 5248;ّﻰ ﺍﻟﻬﻰ،ﮐﻪ ﺁﻧ= 4405;ﺎﻩ ﺗﻔﮑّﺮ ﺍﻭ ﺍﺯ &= #65251;ﺤﻞ ﻋﻘﻞ ﺍﻟﻬﻰ ﻣﻘ&= #65166;ﻡ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺷﺎﻫﺪ،ﺍﻳ= 5254; ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺷﻬﻮﺩ ﺧﻮﺩﺭﺍ &= #65267;ﺎﻓﺘﻪ ﺍﺳﺖ.ﭼﻪ ﺑﻬﺘﺮ = ﺩﺭ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ،ﮐﻪ ﻫﻢ &#= 65165;ﺯ ﺭﺏّ ﻣﺸﻬﻮﺩ ﻗ&#= 65166;ﺋﻢ ﺩﺭ ﺍﻣﻮﺭ ﺳﺎﻟ&= #64401;ﺎﻥﺧﻮﺩ ﻭﭼﻪ ﺍﺯ ﺭﺏّ ﺭ&= #65187;ﻤﺎﻥ ﻭﺣﻰ ﻭ ﺍﻟﻬﺎﻡ = ﺩﺍﺭﺩ.ﮐﻪ ﺧﺎﺹ ﺍﺣﻮﺍﻝ ﺧ&= #65262;ﺩ ﮐﺎﻣﻠﺎﻥ ﺍﺳﺖ .= که ﮔﺎﻫﻰ ﻗﺎﺑﻞ ﻃ&= #65198;ﺡ ﺑﺪﻳﮕﺮﺍﻥ ﻧﻴ&#= 65204;ﺖ.ﻳﺎ ﻫﻤﺎﻥ ﻧﻬﺮ ﺷﺮ&= #65165;ﺏ ﺩﺭ ﺑﻬﺸﺖ ﺍﻭﻟ&= #65268;ﺎی اﻟﻬﻰ، ﻭﻫﻢ ﺍ= 4400;ﻨﻮﻥ ﺁﻧﺎﻥ ﻭﺧﺎﺹ ﺳ&= #65198;ﻣﺴﺘﻰ ﻭ ﻟﺬﺕ ﺷﺨﺺ ﺍﻭ= ﺍﺳﺖ،ﻭ ﻗﺎﺑﻞ ﺍﻧﺘﻘﺎ&#= 65245; ﺑﺪﻳﮕﺮﺍﻥ ﻧﻴ&#= 65204;ﺖ. ﻣﮕﺮ ﭼﻨﺪ ﻗﻄﺮ&= #65257; ﺩﺭﺩ ﺗﻪ ﻣﺎﻧﺪ&= #65257; ﺳﺎﻏﺮ ﺷﺮﺍﺏ ﭘ&= #65268;ﺮ،ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺑﺴﻴ&#= 65166;ﺭ ﻣﺴﺘﻌﺪ ﻭﭘﻴﺸ&#= 65198;ﻓﺘﻪ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭﺍﻟّA= 166; ﻧﻬﺮ ﻋﺴﻞ ﺣﮑﻤ&= #65176;ﻬﺎﻯ ﻗﺎﺑﻞ ﻃﺮﺡ ﻭﻟ&= #65264;ّ ﺍﻟﻬﻰ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﺍﺳﺖ،ﮐﻪ ﺗﻨﻬ= 5166; ﻋﺮﻓﺎی ﺪﻳﮕﺮ= 548;ﻭﻣﺴﺘﻌﺪﺍﻥ ﭘﻴﺸﺮﻓﺘﻪ ﺳﻠ&#= 65262;ﻙ،ﺁﻧﻬم ﺒﺴﺨﺘﻰ ﻭ ﺳﻄﺤ&= #65264; ﺩﺭﻙ ﻭ ﻓﻬﻢ ﺍﻳ= ﻦ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟ&#= 65260;ی ﺮﺍ ﻣﻴﮑﻨﺪ.ﻭﺷ&= #65268;ﺮ ﻏﺬﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺍﻳﻦ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ ﺍﺳﺖ. ﻭ ﻧﻬﺮ ﺁﺏ= ;،ﻫﻤﺎﻥ ﮔﻔﺘﻪ ﻫﺎﻯ ﻋﻤ&= #65262;ﻣﻰ ﻭ ﻋﺎﻣﻴﺎﻧﻪ ﻭ&= #65247;ﻰّ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5193;ﻳﮕﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍ&= #65231;ﻠﺐ ﻫﻤﻴﻦ ﺳﻄﺢ ﺣﮑ&= #65252;ﺖ ﺳﻬﻞ ﻭ ﺁﺳﺎﻥ ﻭ= ﺭﻭﺍﻥ ﻭﻟﻰّ ﺍﻟﻬی اA= 203;ﺖ. ﻭ ﺍﮐثرﺍ ﻧﻤﻰ= 5235;ﻬﻤﻨﺪ،ﻭ ﺍﺣﺴﺎس ﺍﻫﻤﻴ= 617;ﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5251;ﻘﺼﻮﺩ ﻫﻤﻪ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺭﺍ ﺩﺭﻙ ﻧﻤﻰ ﮐ= ﻨﻨﺪ.ﻭﺑﺘﻌﺒﻴ&#= 65198;ﻯ، ﺁﻧچه ﺪﺭﭘﻴﺶ = 5197;ﻭﻯ ﻫﺴﺖ. ﻭﻟﻰ ﮐﻪ ﻣ= ;ﻮﺭﺩ ﺗﻮﺟّﻪ ﻭﺍﻋﺘ= 5256;ﺎ ﻧﻴﺴﺖ.ﮔﻮﺋﻰ ﺩ&= #65197; ﺃﺻﻞ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﻧﺪ. ﮔﺮﭼﻪ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺑﺮﺩﺍﺷﺘﻰ ﺩﺍ&#= 65197;ﺩ،ﮐﻪ ﺑﻨﺪﺭت ﺒﺤﺎﻓ= 5224;ﻪ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ.&= #64380;ﻮﻥ ﺍﻳﻦ ﺩﻳﺪﻧﻰ ﻫ&= #65166;ﻯ ﺑﺪﻭﻥ ﺗﻮﺟّﻪ= 548;ﺃثر ﺧﻮﺩﺭﺍ ﺩﺭ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﻣﻴﮕﺬﺍﺭﺩ.ﭘس &#= 65259;ﺴﺘﻨﺪ.ﭼﻪ ﺍﺩﺭﺍﻙ ﺣﺴّﻰ &#= 65267;ﺎﺣﺮﮐﺖ ﺟﺴﻤﻰ،ﻭ ﭼﻪ ﺷ&#= 65228;ﻮﺭ ﻭ ﺍﺣﺴﺎس ﻧﻔﺴ&#= 65166;ﻧﻰ.ﻭ ﭼﻪ ﺗﻔﮑّﺮ ﻋﻘ&#= 65246; ﺟﺰﺋﻰ ﺩﺭ ﻣﻌﻨ&= #65262;ﻳﺎﺕ ﺫﻫﻨﻰ،ﻭﭼﻪ ﺑ= 5166; ﻋﻘﻞ ﮐﻠّﻰ ﺩﺭ &= #65251;ﻴﻨﻮﻳّﺎﺕ ﺟﺒﺮﻭﺗﻰ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ . (ﺍﺳﺘﻮﺭ= ;ﺍﺕ ﻣﻞ ) ﺷﻴﺌﻰ ﺭﺍ ᥺= 7;ﻘﻞ،ﺑﺎﺍﻣﮑﺎ&#= 65253; ﺩﺍﺋﻢ ﺍﺩﺭﺍﻙ &= #65251;ﻴﺪﺍﻧﺪ. ﻭ ﺑﺪﻭﻥ ﺗﻮﺟّ&#= 65258;،ﻫﺮ ﺍﺩﺭﺍﻙ ﻧﻴﺰ ﻣ&= #65188;ﺎﻝ ﺍﺳﺖ.ﭘس ﺍﻳﻦ ﺷ&= #65268;ﺌﻰ ﺍﺳﺖ ﮐﻪ ﻣﻮﺿﻮ&= #65225; ﺗﻮﺟّﻪ ﻣﻴﮕﺮ= 5193;ﺩ.ﻗﻄﻌﺎ ﺩﺭ ﺑﺎﺭﻩ ﺍﺩﺭ&= #65165;ﻙ ﻭ ﺍﺣﺴﺎس ﺧﺎﺭ&#= 65181; ﺍﺯ ﻭﺟﻮﺩ ﺗﻦ ﺍ= ﻧﺴﺎﻥ،ﺷﺮﻁ ﺍﺩﺭﺍﻙ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﭼﻴﺰﻯ ﻣﻬﻤﺘﺮ&#= 65165;ﺯ ﺷﺒﻴﻪ ﻗﺪﺭت ا= 5193;ﺭﺍﻙ ﺩﺭﺫﻫن ﻨﻴﺴﺖ. &= #65261;ﻟﻰ ﻣﻮﺿﻮﻋﺎت ﺪﺍ= 5191;ﻠﻰ ﻭﺟﻮﺩﺍﻧﺴﺎﻥ= 548;ﻧﻴﺰ ﻣﻄﺮﺡ ﺍﺳﺖ، ک= 607; عامل اﺩﺭﺍک هستند.ﭼﻪ ﺣﺪ᥾= 7;ث ﻨﻔس اﻧﺴﺎﻥ ﻏ= 5268;ﺮ ﺳﺎﻟﻚ،ﮐﻪ ﻣﺪ= 5165;ﻡ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65165;ﻭﻭﺧﺎﻃﺮﺍﺕ ﻭﺗﺄثیرﺍﺕ ﺧʋ= 66;ﺭﺟﻰ ﮔﺬﺷﺘﻪ ﺍﺳﺖ،= 4400;ﻪ ﺁﻳﻨﺪه اﻯ ﻧﺪ= 5165;ﺭﻧﺪ.ﻭ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺳ&= #65262;ﮊﻩ ﺗﻮجّه ﺒﻮﺳﻴʌ= 48;ﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﻭ ﺑ= ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻝ،ﻣﻨ= 5188;ﺼﺮﺍ ﻫﻤﻴﻦ ﺗﻮﺟّﻪ &#= 65197;ﺍ ﺩﺍﺭﺩ.ﺗﺎ ﺑﻤﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﺍﺣﻮ&= #65165;ﻟﻰ ﻭﺭؤﻳﺎﺋﻰ ﺧﻮ= 5193; ﺑﺮﺳﺪ. ﻫﻤﻪ ﺍﻳ= ﻨﻬﺎ ﺍﮔﺮ ﺷﻴﺌﻰ ﻧﺒ&= #65166;ﺷﻨﺪ،ﻣﻮﺿﻮʌ= 25; ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65259;ﺴﺘﻨﺪ.ﮐﻪ ﺣﺘﻰ ﺑﺮﺍﻯ= ; ﺷﺨﺺ ﻭﺳﺮﻧﻮﺷﺖ ﺍﻭ&#= 1548;ﻣﻬﻤﺘﺮ ﺍﺯ ﻟﺰﻭﻡ ﺩﺭﻙ = ﺍﻣﻮﺭ ﺧﺎﺭﺟﻰ ﻭﻣﺎﺩ&#= 65263; ﺍﺳﺖ.ﮐﻪ ﺍﮔﺮ ﺍ= ﺩﺭﺍﻙ ﺍﻣﻮﺭ ﺧﺎﺭﺟﻰ &= #65193;ﺳﺖ ﻧﺪﻫﺪ، ﺁﺳﻴﺒ= 5264; ﺍﺳﺎﺳﻰ ﻧﻤﻴﺮ&#= 65203;ﺎﻧﺪ.ﻣﮕﺮ ﺃﻧﺪﮐﻰ ﺳﻮﺩ ﮐ&= #65252;ﺘﺮ،ﮐﻪ ﺧﻮﺩ ﻧﻌﻤﺘﻰ ﺍ&= #65203;ﺖ.ﻭ ﻳﺎ ﺷﻨﺎﺧﺖ ﮐﻤ&= #65176;ﺮ ﺧﻄﺮ ﺑﺮ ﻭﺟﻮﺩ = ﺍﻧﺴﺎﻥ،ﮐﻪ ﻫﻢ ﻃﺒﻴﻌﺘﺎ ﺍ&= #65255;ﺴﺎﻥ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﻭﻫﻢ ﻫﺮﮐس ﺳﺮ&#= 65255;ﻮﺷﺘﻰ ﺩﺍﺭﺩ،ﮐﻪ ﺗﺤ= 5174; ﺗﺪﺑﻴﺮﻣﺮﺍﺗ= 5168; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺑﺎﻳﺪ ﻣﺘﺬﮐّ= 5198; ﺷﺪ،ﮐﻪ ﺷﻴﺌﻰ &#= 65191;ﺎﺭﺟﻰ ﻧﻴﺰ ﺑﺮﺍﻯ ﻣﺎ = ﻭﺟﻮﺩﺵ ﺩﺭﺳﺖ ﺍﺳﺖ،ﻧ= 5258; ﺑﺮﺍﻯ ﺧﻮﺩ ﺷﻴ&= #65164;ﻰ.ﻭﻟﻰ ﺍﻳﻦ ﻧﻔس ﺁﻟﻮ&#= 65193;ﻩ ﻫﻮﺳﺮﺍﻧﻰ ﻭﺟ&#= 65262;ﺩ ﺧﻮﺍﺹ ﻭﺳﻮﺩ ﺟ&= #65262;ﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﺎ ﺍﺳﺖ ﮐﻪ ﺑﺪﺭﻙ = ﺧﺎﺭﺟﻰ،ﺑﻴش اﺯ ﻟﺰﻭم ﺒﺪﺭ= 5241; ﺩﺍﺧلی هرچه ﺒ= ;ﺎﺷﺪ.ﭼﻪ ﺩﺭﻙ ﻣﻌﻨﻮﻳﺎ&#= 65173; ﺫﻫﻨﻰ ﻣﻮﺭﺩ ﺗ&= #65228;ﻠﻴﻢ ﺍﻧﺴﺎﻥ،ﻭﭼﻪ = 5251;ﻴﻨﻮﻳّﺎﺕ ﺭﻭﺍﻥ ﻭ ﻋﻘﻠﻰ = ﺍﻟﻬﻰ،ﮐﻪ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﺩ&= #64404;ﺮﮔﻮﻧﻰ ﺭﻭﺍﻥ ﺧﻮﺩ ﺍﺯ = ﺧﺪﺍﻭﻧﺪ ﺑﺪﺍﻥ ﺭﺳﻴﺪ <s= pan dir=3DLTR> ( ﻟ᥾= 8;ﺐ ﻧﻴﺘﺰ) ﻧﻴﺰ ﺫﻫ= ﻦ ﺭﺍ ﺍﻣﮑﺎﻥ ﺩﺍ&= #65163;ﻢ،ﺑﺮﺍﻯ ﻋﻤﻞ ﺍﺩﺭﺍﮐﻰ &= #65175;ﻌﺮﻳﻒ ﻣﻴﮑﻨﺪ.ﻃﺒﻴﻌ&#= 65264; ﺍﺳﺖ، ﮐﻪ ﺑﺪﻭ&#= 65253; ﺫﻫﻦ ﺍﻣﮑﺎﻥ ﺩ&= #65197;ﻙ ﻧﻴﺴﺖ.ﭼﻪ ﺷﻴﺌ&= #65264; ﻫﺎ ﺑﺎﺷﻨﺪ ﻳﺎ = ﻧﺒﺎﺷﻨﺪ.ﻭﻟﻰ ﺍﮔﺮ ﻭﺍﻗﻊ ﻓﻌ&= #65248;ﻰ ﺭﺍ،ﺑﺎﺻﻄﻠﺎA= 185; ﺍﻣﮑﺎﻥ ﺍﻧﺘﺒ&#= 65166;ﻩ ﻭﺗﻮﺟّﻪ،ﺑﺠʋ= 66;ﻯ </spa= n>ﺍﺩﺭﺍﻙ ﺗﺒʋ= 94;ﻳﻞ ﮐﻨﻴﻢ.ﺑﺎﻳﺪ ﺑ&= #64405;ﻮﺋﻴﻢ ﺫﻫﻦ ﻫﻤﺎﻥ ﻭﺍ&= #65239;ﻊ ﻓﻌﻠﻰ ﺩﺍﺋﻢ،= 5255;ﺘﻴﺠﻪ ﺗﻮﺟّﻪ ﻭ ﺍﻧﺘ&#= 65170;ﺎﻩ ﺍﺳﺖ.ﻭﺍﻗﻌﻪ ﻗ&= #65170;ﻠﻰ ﺧﺎﺭﺟﻰ ﻭﺍﻗﻌ&#= 65268;ّﺖ ﺩﺍﺭﺩ،ﻭلی هنوز ﺣﻘﻴﻘﺖ ʌ= 55;ﻴﺴﺖ.ﻭﺍﻗﻊ ﺩﺭﻭﻥ ﻓﻌﻞ، ﻭ &= #65251;ﻬﻤﺘﺮ ﺍﻣﮑﺎﻥ ﺍﺩﺭﺍ&#= 65241; ﺩﺭﻭﻧﻰ ﺑﺎﻟﻘ&#= 65262;ّﻩ ﻧﻴﺰ ﻫﺴﺖ.ﺍﻭﻝ = ﺑﺎﻳﺪ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﺑ&= #65208;ﻨﺎﺳﻴﻢ،ﻭﺗʌ= 62;ﺍﻧﻬﺎ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﻣ&= #65166; ﺩﺭ ﺷﻨﺎﺧﺖ ﻣﮑ&= #65166;ﻧﻴﺰﻡ ﺫﻫﻦ ﻭ ﻧﺎ= ;ﺧﻮﺩﺁﮔﺎﻩ ﻭﺭﻭﺍﻧﻰ ﺧﻮﺩ&#= 65251;ﺎﻥ، ﺑﻌﺪ ﺍﺯ ﻣﺤﻞ ﺑ= ﻴﻨﺸﻰ ﺩﺍﺋﻤﻰ ﺑﻴﻨﺎ&#= 65163;ﻰ ﺍﺯ ﺍﻣﻮﺭ ﺧﺎﺭ&= #65183;ﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻢ.&= #65175;ﺎﺯﻩ ﺑﺎﺯ ﻣﻬﻤﺘﺮ ﺍ&= #65267;ﻨﮑﻪ،ﺑﺎﻳﺪ ﺑﺤﻘﺎﻳﻖ ﺑﺮﺗ&#= 65198; ﺍﺯ ﻭﺍﻗﻌﻴّﺖ &#= 65235;ﻌﻠﻰ ﺧﻮﺩ ﺑﺮﺳﻴﻢ ﻭ = ﺁﺷﻨﺎ ﮔﺮﺩﻳﻢ.ﻫﺮﭼﻪ &= #64400;ﻪ ﻋﻘل ﺴﺎﻟﻢ ﺩﺍ&#= 65197;ﻳﻢ،ﺑﺮﺍﻯ ﻋﻘﻞ ﺑﺮﺗﺮ ﺑﺎ&= #65267;ﺪ ﺑﮑﻮﺷﻴﻢ. ﻫﺮﭼ&= #65258; ﮐﻤﺎﻟﺎﺕ ﻧﻮﻋ&#= 65264; ﻭ ﺍﺣﻮﺍﻟﻰ ﺩﺍ&= #65197;ﻳﻢ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﻧ&= #65194;ﺍﻧﺴﺘﻪ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65166;ﻧﻴﻢ. که اﮔﺮ ﺷﺮﺍﻳA= 218; ﻟﺎﺯﻡ ﺁﻧﺮﺍ ﻓ&= #65198;ﺍﻫﻢ ﻧﮑﻨﻴﻢ. ﺑﺪﺍﻥ = ﻧﺨﻮﺍﻫﻴﻢ ﺭﺳﻴﺪ. ﻳﻌﻨﻰ ﻫ= ﻤﻪ ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺍﻣﺮﻭﺯ ﺧﻮﺩﺭ&#= 65165;،ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﻫﻤﻪ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺵ ﻣﺼﺮﻑ ﻧﻤﺎﺋﻴ&#= 65250;.ﮐﻪ ﻋﻤﻠﺎ ﮐﻤﺘﺮ ﺍ&= #65199; ﺩﻩ ﺩﺭﺻﺪ ﻧﻴﺰ&= #1548;ﻣﺼﺮف ﺨﻮﺍﻫﺪ ﺷﺪ. ﻭ ﻳ= ;ﻚ ﺩﻫﻢ ﻋﻤﺮ ﻣﺎ ﺩ= ﺭﮐﻨﺘﺮﻝ ﺗﺮﺑﻴﺘﻰ ﻣﻴﮕ&#= 65196;ﺭﺩ . ﻭ ﭘس ﺍﺯ ﺷﻨﺎﺧ= ;ﺖ ﺧﻮﺩ، ﻭ ﮐﻤﺘﺮ &= #65207;ﺮﺍﻳﻂ ﻭﺟﻮﺩ ﺑﻬﺘﺮ ﺩ&= #65197; ﺁﻳﻨﺪﻩ ﺍﻓﮑﺎ&#= 65197;. ﺑﻘﻴﻪ ﻧﻮﺩ ﺩﺭ = ﺻﺪ ﻋﻤﺮ ﻣﺎ ﺁﺯﺍﺩ&= #65165;ﻧﻪ،ﻭﻟﻰ ﻋﺎﻗﻠﺎﻧﻪ ﻣﺼ&#= 65198;ﻑ ﻣﻴﺸﻮﺩ.که هم @= 345;ﺎﺩﺍﺷﻬﺎﻯ ﺍﻟﻬﻰ ﻭﻃﺒﻴﻌ&#= 1740; ﺮﺍ ﺩﺍﺭﻳﻢ،ﻭ= 5259;ﻢ ﻣﺠﺎﺯﺍﺗﻬﺎﻯ &#= 65239;ﻬﻘﺮﺍﺋﻰ ﻭﮐﺎﺭﻣﺎﺋﻰ ﺭ&#= 65165; ﻧﺪﺍﺭﻳﻢ.ﻭﺍﻗ&#= 65226; ﺑﻴﻨﻰ ﺍﺯ ﻣﺤﻞ = ﺫﻫﻦ ﻭﺭﻭﺍﻥ، ﺑﺎ ﻧ&#= 65166;ﺧﻮﺩ ﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ &= #65261;ﺣﻴﻮﺍﻧﻰ ﻭﻋﻘﺐ ﻣﺎﻧﺪﻩ</= span> </spa= n>ﺗﮑﺎﻣﻠﻰ ﻭʋ= 75;ﺮﺑﻴﺘﻰ ﻭ ﺍﺧﻠﺎﻗی هس= 78;.ﻭﻟﻰ(ﺣﻘﻴﻘﺖ ﺑﻴﻨﻰ ﭘس اﺯ ﺷ&#= 65256;ﺎﺧﺖ ﺑﺪﺑﻴﻨﻰ ﻫﺎ ﻭ&= #64400;ﺞ ﺭﻭﻯ ﻫﺎﻯ ﺍﻳﻦ = ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻣﺎ ﺍﺳﺖ. ﮐﻪ ﭼﻮ= ;ﻥ ﺍﺻﻠﺎﺡ ﺷﻮﺩ،= 5261; ﺣﺪّ ﺃﻗﻞ ﺩﺭ ﺣ&= #65194;ّ ﻣﻴﺴّﺮ ﻭﺍﻣﮑ= 5166;ﻥ،ﺗﺰکیه ﻨﻮﻉ ﺑﺸﺮﻳﺸﻮ&#= 65193;، ﺁﻳﻨﺪﻩ ﺑﻴﻨﻰ &= #65261;ﺭﻭﺷﻦ ﺑﻴﻨﻰ ﻭﺣﻘﻴﻘ&#= 65174; ﺑﻴﻨﻰ ﻧﺴﺒﻰﺑ&#= 65260;ﻤﺮﺍﻩ ﺩﺍﺭﺩ.ﮐﻪ ﻣﺴﺌ&= #65262;ﻝ ﻭﻣﺪﺭﻙ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺎﻳﻦ &= #65207;ﺎﻳﺴﺘﮕﻴﻬﺎ= 48;ﻫﻤﺎﻥ ﺭؤﻳﺎﻫﺎﻯ ﻣﺮ= 5165;ﺗﺐ ﺷﻬﻮﺩﻯ،ﻭﺩﺭ = 5165;ﺧﺘﻴﺎﺭ ﺭﻭﺍﻥ ﻭ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65261; ﺑﺸﺮی ﺒﻮﺩه اA= 203;ﺖ.ﺗﺎ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﻭﻣﻘﺪّس ﮔﺮﺩA= 267;ﺪه ﻮﺭﻭﺡ ﺍﻟﻘﺪس &#= 65207;ﻮﺩ.ﻭ ﺗﺎ ﺩﺭ ﺭﺟﻌﺘﻬ&= #65166;ﻯ ﻓﻮﻕ ﺑﺸﺮﻯ، ﺭ&#= 65239;ﺎﻳﻘﻰ ﺩﻳﮕﺮ ﺍﺯ ﺣﻘﺎ&= #65267;ﻖ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺮ&#= 65203;ﻴﻢ .<o:p></o:p> = 5169;ﻘﻮﻝ ﻟﻴﺐ ﻧﻴﺘﺰ،ﺩ= 5197;ﺳﺖ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﮔﺎ= ﻩ ﺗﻮﺟّﻪ ﺧﻮﺩﺭ= 5165; ﺑﺸﻴﺌﻰ،ﻭ ﻫﺮ &#= 65165;ﺩﺭﺍﻙ ﻭﺍﻳﺪه اﻯ ﻣﻌ= 5268;ّﻦ ﻣﺘﻤﺮﮐﺰ ﮐﻨﻴ&#= 65250;،ﺁﻧﮕﺎﻩ ﺻﺎﺣﺐ ( ﻣﻦ ) ﺧﻮʋ= 65;ﻫﻴﻢ ﺑﻮﺩ.ﻭﺩﺭ ﺷﮑﻞ = ﻋﻤﻴﻖ ﺗﺮ ﻭﻗﻮﻯ ﺗﺮ ﺩ= ﺭﻳﺎﻓﺖ ﮐﺮﺩه ایم.ﻭﻟʌ= 64; ﺑﺎﺯ ﻣﺎﻧﻊ ﺍﺯ ﺁﻥ ﻧ= ﻴﺴﺖ،ﮐﻪ ﺍﺩﺭﺍﻙ ﺿﻌﻴﻒ &= #65261; ﺍﻳﺪه هاﻯ ﻣﺒA= 260;ﻢ ﺣﻘﻴﺮ،ﺑﺎﺯﻫA= 250; ﺍﺯ ﺁﻥ(ﻣﻦ)ﺑﻮﺩ= ﻩ ﺑﺎﺷﺪ. ﺍﻟﺒﺘﻪ = ﮐﻪ ﺗﻮﺟّﻪ ﮐﻤﺘﺮ(&#= 65251;ﻦ)ﻧﺎﻇﺮ ﺩﺭﻙ ﻭﺗﻤﻠّﻚ &#= 65153;ﻥ ﺿﻌﻴﻒ ﺗﺮ ﺍﺳﺖ.= ﻭ ﺍﻳﻦ ﻓﺮﻣﻮﻝ ﻟ&= #65268;ﺐ ﻧﻴﺘﺰ،ﻣﻨﺤﺼA= 198; ﺑﺪﺭﻙ ﺍﺷﻴاء = 5191;ﺎﺭﺟﻰ ﻧﻴﺴﺖ.ﮐﻪ ﺗﻮﺟ&= #1617;ﻪ ﺑﻬﺘﺮ،ﺷﻨﺎﺧA= 174; ﺑﻴﺸﺘﺮ ﺷﻴﺌﻰ&#= 1548;ﻳﺎ ﻫﺮ ﻣﻮﺿﻮع ﺪﺭ &= #65153;ﻣﻮﺯش ﻮﺗﻌﻠﻴﻢ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺑﻠﮑﻪ ﺣﻘﺎﻳﻖ &= #65193;ﺭﻭﻧﻰ ﺍﻧﺴﺎﻥ،ﭼﻪ ﺣ= 5194;ﻳث ﻧﻔس ﮐﻪ ﮐﻮﺭی &#= 64345;ﻴﺶ ﺧﻮﺩﺵ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﺪ.ﻭﭼﻪ ﺳﺎﻟﻚ ﮐﻪ ﺑﻤﻌ&= #65166;ﻳﺐ ﻭﺟﻮﺩ ﺧﻮﺩ،ﻭ= 5251;ﻌﺎﻳﺐ ﺭؤﻳﺎﻫﺎ، ﻭ ﺑ= 5260;ﺪﺍﻳﺘﻬﺎﻯ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺗﻮﺟّﻪ ﺩﺍﺭﺩ= 548;ﻭﻳﺎ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ&#= 1548;ﮐﻪ ﺑﺤﻘﺎﻳﻖ ﺍﻟﻬ&#= 65264; ﻭ ﻟﺪﻧّﻰ ﺭﺳﻴ&#= 65194;ﻩ ﺑﺬﻫﻦ ﺧﻮﺩ ﺍﺯ = ﻣﺤل ﺪﺍﺩﻫﺎﻯ ﺍﻟﻬ&#= 65264; ﺭبّ ﺸﻬﻮﺩ ﻧﺎ= 5193;ﻳﺪﻩ ﺧﻮﺩ،ﭼﻮﻥ ﺭﺏ= 617; ﺭﺣﻤﺎﻥ ﺑﺮﺍﻯ &= #64400;ﺎﻣﻞ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺷﺎﻫﺪﻋﺮﺵﺭﺣ= 5252;ﺎﻥ،ﺗﺎ ﻣﺮﺍﺗﺐ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﻗﺎﺋﻢ،ﻭ ﭘ&#= 65256;ﺞ ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎ&#= 65175;ﻰ ﺧﻮﺩ،ﻋﺎﻗﺒﺖ = 5165;ﺯ ﺯﺑﺎﻥ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺑﺴﺎﻟﻚ ﻣﻴﺮﺳ&#= 65194;.ﻭﻫﻤﺮﺍﻩ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺗﺒﺪﻳﻞ ﺑﻤﻨ&= #65220;ﻖ ﺳﻤﺒﻮﻟﻴﻚ ﻧﻴ&#= 65252;ﻪ ﻣﺎﺩﻯ. <o:p></o:p> = 5169;ﺮﺍﺩﻟﻰ ﻋﻤﻴﻖ ﺗﺮ ﻣﻴﮕ&= #65262;ﻳﺪ،ﮐﻪ ﺗﻨﻬﺎ ﻭﺟﻮﺩ ﻣ&= #65262;ﺿﻮﻉ ﮐﺎﻓﻰ ﻧﻴﺴﺖ،= 4400;ﻪ ﺗﻮجه ﺒﺎﺷﺪ ﻳ= 5166; ﻣﻔﻴﺪ ﺑﺮﺍﻯ ﺗ&= #65262;ﺟّﻪ.ﺑﻠﮑﻪ ﺍﻫﻤﻴّﺖ ﺣﻔﻆ &#= 65261; ﺑﻘﺎﻯ ﺃثر ﺩﺭ= 5241; ﺣﺴﻰ ﺷﻴﺌﻰ ﺧﺎ&= #65197;ﺟﻰ ﺩﺭﺫﻫﻦ، ﮐﻪ ﻧ&#= 65236;س ﻭﺭﻭﺍﻧﻰ ﺧﻮﺍ&#= 65255;ﺪﻩ ﺩﺍﺭﺍﻯ ﺍﻫﻤﻴ&#= 1617;ﺖ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﻧ&= #65240;ﺶ ﺫﻫﻦ ﺧﻮﺩ ﺁﮔﺎ&= #65257; ﺩﺭﺩﻗّﺖ، ﻫﻤA= 198;ﺍﻩ ﺑﺎ ﺷﺮﺍﻳﻂ ﻟﺎ&= #65199;ﻡ ﺍﺳﺖ.ﻭﻟﻰ ﺍﻳﻦ = ﻧﻔس ﻣﺒﻬﻢ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺍﺳﺖ،ﮐﻪ ﻧﻤﻰ &#= 64404;ﺬﺍﺭﺩ ﺩﺭﻙ ﺩﺭﺳﺘﻰ ﺩ&= #65197; ﮐﺎﺭ ﺗﻮﺟّﻪ ﺩ&#= 65203;ﺖ ﺑﺪﻫﺪ.ﻭ ﺍﮔﺮ ﺗ= ﻔﻬﻴﻢ ﺷﺪ، ﻧﻤﻰ ﮔﺬﺍ&#= 65197;ﺩ ﺗﺼﻮﺭﺗﺼﺪﻳﻖ &#= 65255;ﻴﺰ ﺩﺳﺖ ﺑﺪﻫﺪ.ﮐﻪ = ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺍﻧ&#= 65204;ﺎﻥ ﺑﺮ ﺧﻠﺎﻑ ﺗﺼﻮ&= #65197; ﺍﻳﻨﮑﻪ ﺍﻧﺪﻭ&#= 65191;ته هاﻯ ﺧﻮﺩ ﺁﮔﺎ= 5257;،ﺣﺎﮐﻢ ﺑﺮﺍﻯ ﺩﺭﻙ ﻭ ﺗ= ﺠﺮﺑﻪ ﻭ ﻋﻘﻞ،ﺑﺮﺍﻯ &#= 65175;ﺼﻮﺭ ﻭ ﺗﺼﺪﻳﻖ،ﻭ ﺳ&#= 64345;س ﺩﺭﻙ ﻣﺴﺌﻮﻟﻴ&#= 1617;ﺖ ﺗﺼﺪﻳﻖ ﺭﺍ ﺑﻌ&= #65260;ﺪﻩ ﺩﺍﺭﺩ.ﺑﻠﮑﻪ ﻓ&= #65208;ﺎﺭ ﺩﺭﻭﻧﻰ ﻣﻌﺎﻧ&#= 65264; ﻣﻨﻔﻰ ﻭ ﻋﻘﺪﻩ = ﻫﺎ ﮐﻪ ﻋﻘﻴﺪﻩ ﻫﺎ&= #65263; ﻫﺮکس ﺭﺍ ﺑﺸﮑ= 5246; ﻣﻴﺪﻫﺪ ﻣﺎﻧﻊ &= #65165;ﺯ ﺍﻳﻦ ﻣﻴﺸﻮﺩ، &#= 64400;ﻪ ﺑﺪﺭﺳﺘﻰ ﺍﺯ ﺩ&= #65197;ﻙ ﻭثبت ﻭ ﺣﻔﻆ ﺃ= 579;ر ﺍﺩﺭﺍﻙ ﺧﺎﺭﺟ&#= 65264; ﻣﺎ،ﺩﺭﺳﺎﺑق = 7; ها ، ﺑﺎﺩﺭﺍﻙ = 5193;ﺍﺧﻠﻰ ﺍﻟﻬﺎﻣﻰ ﮐﻪ ﻫ&= #65198;ﮐس ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ی ﺘﻮﺍﻥ ﺧﻮﺩ ﺑﺮ&= #65165;ﻯ ﺩﺭﻙ ﺻﻮﺭﺕ ﻣﻴ&= #64405;ﻴﺮﺩ.ﻭﺍﮔﺮ ﺩﺭﻙ ﺷﺪ، ثبت A= 261;ﺣﻔﻆ ﺑﺮﺍﻯ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﻫﺎﻯ ﺑﻌﺪﻯ،ﺩ= 5197; ﻧﺎﺧﻮﺩﮔﺎﻩ ﻭ &= #65193;ﺭ ﺧﻮﺩﺁﮔﺎﻩ ﺣﺎ&#= 65235;ﻈﻪ ﺍﺳﺘﻔﺎﺩﻩ ﺷﻮ&#= 65193;.ﺍﻳﻨﻬﺎ ﺍﺳﺖ ﮐﻪ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺍﻣّﺎﺭﻩ = 5165;ﺯ ﻣﻌﺎﻳﺐ ﻭﻣﻮﺍ&#= 65255;ﻊ ﺁﻥ ﻣﻬﻢ ﺍﺳﺖ. ﮐ= ;ﻪ ﺑﺎﻳﺪ ﻧﺨﺴﺖ ﺁ&= #65255;ﺮﺍ ﺷﻨﺎﺧﺖ.ﻳﻌﻨﻰ &= #65191;ﻮﺩ ﺭﺍ ﺷﻨﺎﺧﺖ،ﺗ= 5166; ﺣﻘﺎﻳﻖ ﺧﺎﺭﺟ&#= 65264; ﺭﺍ ﺩﺭﺳﺖ ﺑﺘﻮ&= #65165;ﻥ ﺷﻨﺎﺧﺖ. ﭼﻪ ﺭﺳ= ﺪ ﺑﺤﻘﺎﻳﻖ ﺩﺭﻭ&#= 65255;ﻰ ﻭ ﺷﻬﻮﺩﻯ ﻭ ﺭﺳ= ﻴﺪهﻫﺎﻯ ﻟﺪﻧّﻰ ﺍﻣﺮﻭ= 5199; ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ،ﭼﻪ ﺭﺳﺪ ﺍﺯﻣﺮﺍﺗ&#= 65168; ﺑﺮﺗﺮ ﺍﻟﻬﻰ،= 4400;ﻪ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ،ﻭﺗﺤʄ= 01;ّﻢ ﻫﺮﮐس ﺭﺍ ﻳﺎﺩ&#= 65153;ﻭﺭ ﻣﻴﺸﻮﺩ. ﻳﻌﻨﻰ = ﺍﺣﻮﺍﻝ ﺭﺟﻌت هاﻯ ﻓﻮA= 237; ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺭﺍ&= #65169;ﺴﺎﻟﻚ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;.ﺁﻧﮕﺎﻩ ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﺍ= ﻟﻬﻰ ﺗﺮ ﻭﮐﻠّﻰ ﺗﺮ &= #65169;ﺎﻣﻮﺭ ﺍﻣﺮﻭﺯ،ﻭ ﺍﻣ= 5262;ﺭ ﺧﺎﺭﺟﻰ ﻭ ﺟﺎﻣ&= #65228;ﻪ،ﭼﻪ ﺭﺳﺪ ﺑﺎﺷﻴاء = 5261; ﻃﺒﻴﻌﺖ،ﺑﺮﺍA= 263; ﺷﺨﺺ ﻧﺸﺎﻥ ﻣﻴ&= #65194;ﻫﺪ،که ﺠﻨبه هاﻯ ﻣﻨʌ= 36;ﻰ ﻧﺪﺍﺭﺩ.ﻭ ﺍﮔﺮ = ﺩﺍﺭﺩ ﺑﺴﺘﻪ ﺑﺎﻳﻦ ﺍ&= #65203;ﺖ،که ﭽﻘﺪﺭ ﻣﻮﻓﻖ ﺑ&= #65176;ﺰﮐﻴﻪ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ ﺧﻮﺩ ﺭﺳﻴﺪه ا= 5267;ﻢ.ﻣﻌﻴﺎﺭ ﺗﻮﺟّﻪ ﺍﻧﺴﺎ= 5253; ﻭ ﺍﻧﺘﺨﺎﺏ ﺳﻮ&= #64394;ﻩ،ﺑﺮﺍﻯ ﺗﻮﺟّﻪ ﻭ ﺍﻟﻬ&#= 65166;م ﻮﺩﻗّﺖ ﺩﺭ ﺁﻥ&#= 1548; ﻭﻧﻴﺰ ﺻﻠﺎﺣﻴ&#= 1617;ﺖ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺍ&= #65255;ﺘﺨﺎﺏ ﺩﺭﺳﺖ ﺑﺎ ﻳﮑﺪ&= #65267;ﮕﺮ ﺩﺭ ﺍﻳﻦ ﻣﻌﺎﻧ&= #65264;،ﺳﻨﺠﺶ ﻓﺮﻕ ﺩﺍﺭﺩ.ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﺩﺭﺁ&#= 65251;ﺪ ﺑﻴﺸﺘﺮ،ﺑﺎ ﺩ= 5235;ﻊ </spa= n>ﺧﻄﺮ ﺑﺰﺭﮔʋ= 76;ﺮ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍ= ﺭﻧﺪ.ﮐﻪ ﻫﺮﭼﻪ ﺍﻣﺮﻭﺯ &= #65207;ﺪﻳﺪﺗﺮ ﺑﺎﺷﺪ ﺍﻧﺘﺨﺎ&#= 65167; ﻣﻴﺸﻮﺩ.ﻳﻌﻨﻰ &= #65165;ﻣﺮﻭﺯ ﻧﻔﻊ ﺑﻴﺸﺘﺮ ﺩ&= #65165;ﺭﺩ.ﮔﺮﭼﻪ ﺑﻌﺪﻫﺎ ﺍﺣﺘﻤ&#= 65166;ﻟﺎ ﺿﺮﺭﻯ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ.ﮐﻪ ثرﻭﺗﻤﻨﺪﺍﻥ A= 193;ﺭ ﺯﺭﺃﻧﺪﻭﺯﻯ،A= 169;ﺨﻄﺮ ﺍﻳﻦ ﻣﺎﻝ ﺑﺮﺍ&= #65263; ﺍﻭﻟﺎﺩ ﺧﻮﺩ ﺗ&= #65262;ﺟّﻪ ﻧﺪﺍﺭﻧﺪ.ﻭ ﻳﺎ = ﺍﮔﺮ ﺧﻄﺮ ﻫﺮﭼﻪ ﻧﺰ&= #65193;ﻳﮑﺘﺮ ﺑﺎﺷﺪ ﺑﺂﻥ ﺍﻫ&= #65252;ﻴّﺖ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺍﻳ&= #65254; ﻣﻌﻴﺎﺭ &#= 65231;ﻴﺮ ﻣﻨﻄﻘﻰ ﻭﻣﺨﺎ&#= 65247;ﻒ ﺍﺻﻮﻝ ﭘﺮﺍﮔﻤ&#= 65166;ﺗﻴﺴﻢ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻧﻔ= ﻊ ﺩﻭﺭﺗﺮ ﻣﻌﻘﻮ&#= 65245; ﺗﺮ.ﻭﺩﻓﻊ ﺧﻄﺮ = ﺩﻭﺭﺗﺮ ﺣﻴﺎتی ﺘﺮ ﻣﻴ= 5170;ﺎﺷﺪ.ﮐﻪ ﺣﺎﻓﻆ ﭘﻴﺸﺮﻓ&#= 65176;ﻬﺎ ﻭ ﻣﻨﺎﻓﻊ ﮐﺴب &= #65208;ﺪﻩ ﻗﺒﻠﻰ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺍﻳﻦ ﻣﻌﻴﺎﺭ ﺩ&= #65197; ﺳﺎﻟﮑﺎﻥ ﺭﺍﻩ &= #65187;ﻘﻴﻘﺖ،ﻭ ﻃﺎﻟﺒﺎﻥ ﺭﺳﻴ&#= 65194;ﻥ ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65255;ﻮﻋﻰ ﻭ ﺑﻬﺸﺘﻰ ﺑﻬﺘ&= #65198; ﭘس ﺍﺯ ﻣﺮﮒ،ﮐ= 5166;ﻣﻠﺎ ﻣﺨﺎﻟﻒ ﻣﻌﻴﺎ&#= 65197; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ. ﻳﻌﻨﻰ ﻫﺮﭼﻪ ﻧ&= #65236;ﻊ ﺩﻭﺭﺗﺮ ﻭ ﺧﻄﺮ = ﺍﺣﺘﻤﺎﻟﻰ ﺩﻭﺭﺗﺮ،ﺑﻴﺸA= 176;ﺮ ﻣﻮﺭﺩ ﺍﻧﺘﺨﺎ&#= 65167; ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮ&#= 65193;.ﻭ ﺗﻮﺟﻴﻬﺎﺕ ﻣﺎ &= #65255;ﻴﺰ ﺑﺮﺣﺴﺐ ﻫﻤﻴن اﺻﻮل اﻋﺘﻘﺎʋ= 93;ﻯ،ﻭﺩﺍﻧﺴته اﺯ ﻣﻌﻴﺎﺭﻫﺎ= 740; اﻟﻬﻰ ﻭﺑﺮﺗﺮ= 5165;ﺳﺖ.ﻭﻣﺤﺎﻝ ﺍﺳﺖ. که ﻨﻔس ﺁ&#= 65247;ﻮﺩﻩ ﻭ ﺣﻘﻴﺮ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﻓﺎﺳﺪ ﺍﻧﺴﺎ&= #65253;،ﺑﺨﻮﺍﻫﺪ ﻣﻌﻴﺎﺭﻫﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻭ ﺑﺮﺗﺮ ﺭﺍ ﺍﻧ= ﺘﺨﺎﺏ ﮐﻨﺪ.ﮐﻪ ﺳﺎﻟﮑ&= #65166;ﻥ ﻣﻴﮑﻨﺪ.ﺍﺑﺘﺪ&#= 65165; ﺑﺘﻘﻠﻴﺪ ﻋﻘﺎ&#= 65267;ﺪ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﻭ ﺳ= 4345;س ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﮐ= ﻠّﻰ ﺍﻟﻬﻰ ﻭ ﻋﺮﻓﺎ&= #65255;ﻰ ﺁﻳﻨﺪﻩ ﻓﮑﺮ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﺑﭙﺎﻳﺎﻥ ﺷﻬﻮﺩﻫﺎ ﺑﺮﺳ&#= 65194;،ﻭ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻣ&= #65188;ﻤﺪﻯ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ،ﻭ ﻧﻴ= 5200; ﻫﻔﺖ ﺷﻬﻮﺩﻫﺎ&#= 65263; ﻗﺒﻠﻰ ﺩﺭ ﻗﻮس &= #65255;ﺰﻭﻝ ﻣﻴﺒﺎﺷﻨﺪﮐﻪ &#= 65193;ﺭﺧﺪﻣﺖ ﺍﻧﺴﺎن اﺳﺖ.<o:p></o:p>= = 5169;ﻄﻮﺭ ﺧﻠﺎﺻﻪ ﻣﻴﺘﻮ&#= 65165;ﻥ ﮔﻔﺖ ﺳﺎﻟﻚ ﻭﻫ&= #65198; ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65261; ﺻﺎﺩﻕ ﺩﺭ ﺗﮑﺎ&= #65251;ل ﺮﻭﺡ، ﻣﻌﻴﺎﺭ &#= 65261;ﺍﺑﺴﺘﮕﻰ ﺑﺪﻧﻴﺎ،ﻭ ﺍﻫ= 5252;ﻴّﺖ ﺩﺍﺩﻥ ﺑﺴﻮﮊﻩ &= #65259;ﺎﻯ ﻣﺎﺩﻯ،ﺗﻮجه ʌ= 62;ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﺁﺧﺮﺕ ﺍﺳﺖ.= ﻳﻌﻨﻰ ﻣﺮﺍﺗﺐ ﺑﻌﺪﻯ &= #65261; ﺑﺎﻟﺎﺗﺮ،ﻭ ﻏ= 5268;ﺒﻰ ﻧﻴﺎﻣﺪﻩ ﻭ ﻣﻮ&= #65183;ﻮﺩ ﻧﺎﺩﻳﺪﻩ. ﻭﺗﻤ&= #65166;ﻡ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ = ﺷﻬﻮﺩﻯ ﻭﺭﻭﺣﻰ،ﻣﺮﺑA= 262;ﻁ ﺑﺘﻮﻟﺪﺍﺕ ﺍﺣ&#= 65176;ﻤﺎﻟﻰ ﻣﺎ ﺩﺭ ﺟﻬﺎﻥ،&#= 65193;ﺭ ﺻﻮﺭﺗﻬﺎﻯ ﺍﻧ&#= 65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻳﺎﺳ&#= 65174;. ﮐﻪ ﻫﺮﻧﻮﻉ ﺍﺯ = ﻧﻮﻉ ﻗﺒﻠﻰ ﻫﺰﺍﺭﺍ&#= 1606; ﺒﺮﺍﺑﺮ ﺗﻔﺎﻭ&#= 1578; عقلی ﻭﮐﺮﺍﻣᥴ= 6;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺩﺍﺭﺩ ﻭ ﺍﻟّﺎ &= #65153;ﺧﺮﺕ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ ﻭﺣﻴﻮﺍﻥ ﺻﻔﺖ &= #64344;س اﺯ ﻣﺮﮒ، ﻫﻤﺎ= 5253; ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﺗ&= #64401;ﺮﺍﺭ ﮔﺬﺷته ها ﺩﺭʋ= 53;ﻳﻨﺪه ﻫﺎ ﺍﺳﺖ. که ﺁﺧ&= #65198;ﺕ ﻭﻋﺎﻗﺒﺖ ﻭﺁﻳ&#= 65256;ﺪﻩ ﻗﻄﻌﻰ ﻳﻚ ﺭﻭﺡ = ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺗﺎ ﭼﻘﺪﺭ = ﺣﻘﺎﺭﺕ ﺭﺍ ﺍﻣﺮﻭﺯ ﺩﺭ = ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﺍﻓﺰﻭﺩ ﺑ&= #65166;ﺷﺪ.ﭼﻮﻥ ﺳﺘﻤﮕﺮﻯ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ ﻭ ﺑﺨﻮﻳﺸﺘﻦ،= 5261;ﻣﻔﺎﺳﺪ ﺍﺧﻠﺎﻗﻰ ﻭ ﺁﻓ&= #65198;ﻳﻨﺸﻰ،ﻭﺣﺘʌ= 64; ﻣﻔﺎﺳﺪ ﻗﺎﻧﻮ&#= 65255;ﻰ ﻭﻋﺮﻑ ﺟﺎﺭﻯ ﺟ&= #65166;ﻣﻌﻪ ﻣﻮﺭﺩ ﺍﻗﺎﻣﺖ.&= #64344;س ﺗﺠﺮﻳﺪ ﻧﻔس ﻭ&#= 65175;ﺰﮐﻴﻪ ﻭ ﺗﺨﻠﻴﻪ ﺁﻥ ﺍ= ﺯ ﺗﻤﺎﻡ ﻣﺤﺘﻮﻳ&#= 65166;ﺕ ﺧﻮﺏ ﻭﺑﺪ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ، ﺿﺮﻭﺭﻯ ﺑﺮﺍﻯ &= #65175;ﺤﻠﻴﻪ،ﻭ ﮐﺴﺐ ﺻﻔﺎﺕ ﻧﻴ&= #64401;ﻮ ﺍﺳﺖ. ﺍﺳﺘﺨﺮ ﺭ= ﺍ ﺍﺯ ﻟﺠﻦ ﭘﺎﻙﮐ&= #65198;ﺩﻥ ﻭ ﺳﭙس ﺁﺏ ﺗﻤﻴ&= #65200; ﺩﺭﺁﻥ ﺭﻳﺨﺘﻦ&#= 1548; ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭﺍ&= #65247;ّﺎ ﺗﻔﮑﻴﻚ ﻳﮑﺎﻳ&#= 65242; ﺧﺎﻃﺮﺍﺕ ﺑﻰ ﻧ&= #65260;ﺎﻳﺖ،ﻭ ﺃثرﺍﺕ ﮔﺬﺷﺘA= 258; ﻫﺎﻯ ﻃﻮﻝ ﺩﻭﺭ&= #65165;ﻥ ﺯﻧﺪﮔﻰ ﻭﺗﻮﻟ&#= 65194;ﺍﺕ ﭘﻴﺸﻴﻦ،ﺃﻣﺮ = 5251;ﺤﺎﻟﻰ ﺍﺳﺖ.ﻭﻫﺰﺍﺭ ﺳ&= #65166;ﻝ ﻧﻴﺰﺣﺎﺻﻞ ﻧﻤ&#= 65268;ﺸﻮﺩ،ﮐﻪ ﺗﻔﮑﻴﻚ ﺧﻮﺏ ﻭ = ﺑﺪ ﺭﻭﺍﻧﻰ ﻳﻚ ﺍﻧ&= #65204;ﺎﻥ ﻣﻤﮑﻦ ﺷﻮﺩ.ﮐﻪ = ﺧﻮﺩ ﭘﺎک ﻛﻨﻨﺪﻩ ﺍ&#= 65267;ﻦ ﺭﻭﺍﻥ،ﻣﻤﻠﻮ = 5165;ﺯ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻧ&#= 65264; ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﭘﻴﺮ ﺍﻟﻬﻰ ﺩﺳﺘﻮﺭ &= #65175;ﺨﻠﻴﻪ ﻣﺎﻧﻊ ﻧﻔس ﺍﻣ&#= 1617;ﺎﺭﻩ ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﻣ&= #65268;ﺪﻫﺪ. ﭼﻮﻥﺳﺎﻟﻚ ﺭﺍ &= #65223;ﺮﻑ ﭼﻨﺪ ﺳﺎﻝ،ﻣﺄ= 5251;ﻮﺭ ﺗﻮﺟّﻪ ﺑﻴﻚ ﻧ&#= 65240;ﻄﻪ ﺍﻟﻬﻰ ﺍﻭ ﻣﻴﻨ&= #65252;ﺎﻳﺪ.ﺗﺎ ﺑﺘﺮﺗﻴﺐ ﻧﻘﺎ&#= 65217; ﺍﻟﻬﻰ ﺗﺮ ﺑﻌﺪ&= #65263; ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65203;ﺎﻟﻚ ﭘﻴﺪﺍ ﺷﻮﺩ.ﻭﻫ&= #65198;ﺑﺎﺭ ﺩﺭﻫﺮ ﺷﻬﻮﺩﻯ&#= 1548;ﺩﻳﭙﻠﻤﻰ ﺑﺮﺍﻯ ﺗﻮﻓﻴﻖ &= #65165;ﺯ ﻳﻚ ﻣﺮﺣﻠﻪ ﺗﮑ&= #65166;ﻣﻞ ﺍﺳﺖ. ﻭ ﺷﻬﻮﺩ ﻧ= ;ﻮﺭ ﻗﺎﺋﻢ ﺷﺸﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺑﺮﺗﺮ= 5267;ﻦ ﺩﻳﭙﻠﻢ ﺗﻮﻓﻴ&#= 65238; ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65165;ﻧﺴﺎﻥ ﺍﺳﺖ ﻭﻭﻇﻴﻔﻪ &= #65235;ﻄﺮﻯ ﻭ ﻃﺒﻴﻌﻰ ﻫﺮ ﺭ= ﻭﺡ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65187;ﺘﻰ ﺍﺭﻭﺍﺡ ﺃﺗﻢ ﻫ&= #65166; ﻭﮔﻴﺎﻫﺎﻥ ﻭ ﺣ&= #65268;ﻮﺍﻧﺎﺕ ﻧﻴﺰ ﺯﻣﺎﻥ ﺑﻨ&= #65262;ﻉ ﺑﺸﺮﻯ ﻭ ﻫﻤﻴﻦ = ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ ﺷﺸﻢ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺑﺎ&#= 65267;ﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;.ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺃزﻟﻰ ﺃﺑﺪﻯ ﺭ&#= 65165; ﺗﺤﻘﻖ ﺑﺪﻫﻨﺪ&#= 1548;ﺗﺎ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﻌﺪﻯ ﺗﺎ ﺃﺑﺪ&= #65267;ّﺖ،ﻭ ﺣﺘﻤﺎ ﺭﺳﻴﺪﻥ &= #65169;ﺮﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ،A= 169;ﺎﺯﮔﺸﺖ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻨﺪ.<o:p></o:p> = 5175;ﻔﺎﻭﺕ ﻣﻌﻴﺎﺭﻫﺎﻯ ﻓ&#= 65166;ﺳﺪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻧ&= #65176;ﺨﺎﺏ ﺳﻮﮊﻩ ﻫﺎﻯ ﺗﻮ&= #65183;ّﻪ،ﺑﺎﻳﺪ ﻫﻤﺮﺍﻩ ﺑﺎ ﺗﺄ&= #65251;ّﻞ ﻭﺗﺄﻧّﻰ ﻭ ﺁﻫ&#= 65204;ﺘﮕﻰ ﻭﮐﻨﺪﻯ ﺑﺎﺷﺪ.&= #64400;ﻪ ﻋﺠﻠﻪ ﺩﺭ ﺍﻧﺘ&= #65192;ﺎﺏ ﮐﺎﻣﻠﺎ ﺧﻄﺎ ﺍ&= #65203;ﺖ.ﻭ ﺑﺮﺣﺴﺐ ﺩﺭﺟﻪ &= #64344;ﻴﺸﺮﻓﺖ ﺗﮑﺎﻣﻞ ﻗﺒﻠﻰ &= #65165;ﻧﺴﺎﻥ ﺩﺭ ﻃﻮﻝ ﺍﻳﻦ ﺯ= ﻣﺎﻥ ﮐﻤﻚ ﻟﺎﺯﻡ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﻭﻫﺮ ﻣﻘﺪﺍﺭ ﮐﻤﺒﻮ&#= 65193;ﺷﺎﻳﺴﺘﮕﻰ، ﭘﺎﮐﻰ ﺭﻭﺍﻥ،= 5175;ﺄﻣّﻞ ﻭ ﻃﻮﻝ ﺯﻣﺎﻥ ﺭ= ﺍ ﺑﻴﺸﺘﺮ ﻣﻴﮑﻨ&#= 65194;.ﻣﺘﺨﺼﺺ ﺑﺎ ﻳﻚ ﻧﮕﺎﻩ ﻣ= ﻴﺘﻮﺍﻧﺪ ﺍﻧﺘﺨﺎﺏ ﻧﺴﺒ&#= 65176;ﺎ ﺩﺭﺳﺖ ﺗﺮ ﺭﺍ ﻨ= ﻤﺎﻳﻨﺪ. ﻭﻳﺎ ﺍﻧﺴﺎﻥ ﭘ&= #65166;ﻙ ﺭﻭﺍﻥ ﺑﻴﺸﺘﺮ&#= 65263; ﻭ ﺻﺎﺣﺐ ﺷﻬﻮﺩ&= #65259;ﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;، ﺻﻠﺎﺣﻴّﺖ ﺑﻴ= 5208;ﺘﺮ ﻭﺍﻣﮑﺎﻥ ﺑﻴﺸ&#= 65176;ﺮ ﺑﺮﺍﻯ ﺍﻧﺘﺨﺎ&#= 65167; ﺳﺮﻳﻊ ﺩﺍﺭﻧﺪ. = ﻭﻟﻰ ﮐﺎﺭ ﻏﻴﺮ ﺳﺎﻟ&= #64401;ﺎﻥ،ﺳﺮﺍﺳﺮ ﺧﻄﺎ ﺍﺳﺖ.ﻭ ﺳﺎ= ﻟﮑﺎﻥ ﻧﻴﺰ ﺩﺭ ﺳﺎﻟﻴ&= #65166;ﻥ ﺩﺭﺍﺯ ﺩﻭﺭﻩ ﺳ&= #65248;ﻮﻙ ﻭ ﻋﺰﻟﺖ ﻧﺸﻴﻨ&= #65264;،ﻭﺑﺮﺣﺴﺐ ﺩﺭ ﭼﻪ ﺷﺪﺕ ﻋﺸ= ﻖ ﻭﺭﺯﻯ ﻭ ﻫﻤّﺖ &= #65261; ﮐﻮﺷﺶ ﺍﻭ ﺩﺭ ﺍ= ﻃﺎﻋت اﺯ ﺩﺳﺘﻮﺭﺍﺕ &#= 64344;ﻴﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺍﻳA= 254; ﺗﺄﻣّﻞ ﻃﻮﻝ ﻣ&#= 65268;ﮑﺸﺪ.ﮐﺎﺭ ﻧﺎﺷﺎﻳﺴﺘﮕﺎ= 5253; ﻋﻘﻠﻰ ﻭﺑﺨﺼﻮ&#= 65209; ﻭﻧﺎ ﭘﺎﮐﺎﻥ ﺭ&= #65261;ﺍﻥ،ﺩﺭ ﻣﺨﺎﻟﻔﺖ ﻭﻳﺎ &= #65193;ﺷﻤﻨﻰ ﺑﺎ ﻋﻘﻴﺪﻩ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﺗﻨﻬﺎ = 5191;ﻮﺍﺳﺘﻪ ﺧﺪﺍﻮﻧﺪ ﻭ ﻃﺒ&= #65268;ﻌﺖ ﺍﺯ ﻫﺮﻣﻮﺟﻮﺩ&#= 65263; ﺩﺭ ﺟﻬﺎﻥ ﺩﺭ ﻫ= ﻤﺎﻥ،ﺟﺰ ﺧﻄﺎﮐﺎﺭﻯ ﻭﮐ&#= 65166;ﺭﻣﺎﺳﺎﺯﻯ ﻧﻴﺴﺖ. ﺣﺘﻰ ﺍﮔ= ﺮ ﺑﻤﻨﻄﻖ ﺑﺸﺮﻯ &= #65203;ﻮﺩﻣﻨﺪ ﺑﺎﺷﺪ. ﭼﻮﻥ ثر&#= 65261;ﺕ ﺑﻴﺸﺘﺮ،ﻳﺎ ﻣ= 5240;ﺎﻡ ﺗﺤﮑّﻢ ﺑﻴﺸﺘ= 5198; ﺑﺮ ﺩﻳﮕﺮﺍﻥ، &#= 65261;ﻳﺎ ﻟﺬﺕ ﺑﻴﺸﺘﺮ ﺑ&= #65198;ﺩﻥ.ﮔﻮﺋﻰ ﭘﻮﻝ ﺑﻴﺸﺘﺮﻯ &= #65197;ﺍ ﺩﺭ ﺑﺎﺯﻯ ﻗﻤﺎ&= #65197; ﺭﻭﻯ ﺷﻤﺎﺭه ا= 5263; ﻗﺮﺍﺭ ﺩﺍﺩن ا= 5203;ﺖ.ﮐﻪ ﺑﺎﺧﺖ ﻫﺎی ﺴﺮ&#= 65267;ﻌﺘﺮ،ﻭﺍﻣﮑᥴ= 6;ﻥ ﻫﺮ ﺗﺠﺪﻳﺪ ﻧﻈ&= #65198;،ﻭﺣﺘﻰ ﺍﺯ ﺍﺣﺘﻤﺎﻝ ﺍ&= #65175;ﻔﺎﻗﻰ ﺑﺮﺩ ﺩﺭ ﺑﺎﺯﻯ = ﻗﻤﺎﺭ ﺍﺯ ﺍﻧﺴﺎﻥ ﮐﻤ&= #65176;ﺮ ﻣﻴﮑﻨﺪ. ﻭﺗﺄﺧﻴﺮ ﺟ= ;ﺎﻫل اﺯ ﮐﺴﺐ ﻣﺮﺍﺗ&#= 1576; اﻟﻬﻰ،ﺑﺮﺍﻯ A= 203;ﺎﻟﮑﺎﻥ ﮐﻪ ﺗﻤﺮﻳﻦ ﺁﻧ&= #65260;ﺎ ﺑﺪﺭﺍﺯﺍ ﮐﺸﻴ&#= 65194;ﻩ ﺑﻨﻔﻊ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ.ﺯﻳﺮﺍ </spa= n>ﻣﻌﺎﻳﺐ ﻗﺒʌ= 48;ﻰ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷ&#= 65176;ﻬﺎﻧﺪ،ﮐﻪ ﺑﺎﻳﺪ ﭼﻮﺏ ﻣﺠ&= #65166;ﺯﺍﺕ ﺁﻧﺮﺍ ﺧﻮﺭﺩﻩ &= #65169;ﺎﺷﻨﺪ. ﻭ ﺗﺰﮐﻴﻪ ﻋﻤﻴ&= #65240;ﺘﺮﺻﻮﺭﺕ ﮔﻴﺮﺩ. ﺗﺎ ﺗﻮﻓ= ﻴﻖ ﺩﺭ ﻣﺮﺣﻠﻪ ﺑﻌ&= #65194;ﻯ ﺭﺍ ﺑﻴﺸﺘﺮ ﮐﻨ&= #65194;. ﭼﻪ ﺳﻮﺩ ﺍﻧﺴﺎ&= #65253; ﺑﻤﺮﺣﻠﻪ ﺑﺎﻟ&#= 65166;ﺗﺮﻯ ﺑﺮﻭﺩ،ﻭﺩﺭﺁA= 253; ﻣﺮﺣﻠﻪ ﻟﻨﮓ ﺑ&= #65166;ﺷﺪ،ﻭﻧﺘﻮﺍʌ= 55;ﺪ ﺑﻮﻇﺎﻳﻒ ﻓﻄﺮ&#= 65263; ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯ&#= 65193;.ﺁﻧﮕﺎﻩ ﮐﺎﺭﻣﺎﻫﺎ ﺑﺮ&#= 65165;ﻯ ﺍﻭ ﺿﺮﻭﺭﺕ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ.ﻭﺍﺩﺍ= ;مه ﺰﻣﺎﻧﻰ ﻭﻧﻮﻋ&#= 65264; ﺩﺭﻣﻘﺎﻡ ﺑﻌﺪ&#= 65263;،ﻣﻤﮑن اﺳﺖ،ﻫﺮﻟﺤﻈʌ= 58; ﻣﺘﻮﻗف ﻮﻳﺎ ﺑﺎﻳﺪ ﺑﺎ&= #65247;ﺎﺗﺮ ﺭﻓﺖ. ﻭﺍﻟّﺎ ﺣ&= #65176;ﻤﺎ ﺑﺎﻳﺪ ﺑﻤﻘﺎﻣ&#= 65166;ﺕ ﭘﺎﺋﻴﻦ ﺗﺮ ﺳﻘ&= #65262;ﻁ ﮐﺮﺩ،ﺗﺎ ﺗﮑﺮ= 5165;ﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ ﺻﻮﺭﺕ ﮔﻴﺮ&= #65193;.ﻓﺮﻕ ﺍﺳﺖ ﺑﻴﻦ ﺗﺼﻤ&= #65268;ﻢ ﮔﺮﻓﺘﻦ،ﺑﺎ ﻣ= 5198;ﺍﺣﻞ ﺍﺟﺮﺍﻯ ﺁﻥ ﺗﺼ&= #65252;ﻴﻢ، ﺳﺎﻟﻚ ﻋﺎﻗﻞ ﻫ&= #65198; ﻟﺤﻈﻪ ﺯﻭﺩﺗﺮ &= #65175;ﺼﻤﻴﻢ ﺑﺎﺻﻠﺎﺡ ﺭﻭﺍ&#= 65253;،ﻭﺭﺳﻴﺪﻥ ﺑﮑﻤﺎﻟﺎﺕ ﻭ ﺷ&= #65260;ﻮﺩﻫﺎ ﻭﻟﻘﺎی اﻟﻬﻰ = 705;ه ﻤﻔﻴﺪﺗﺮ ﺑﺮﺍ&#= 65263; ﮐﺴب اﺳﺖ.ﻭﺗﺠ= 5248;ﻴﻪ ﺗﻨﻬﺎﺩﺭ ﺗﺼﻤ&#= 65268;ﻤﺎﺕ ﺳﻠﻮک اﻟﻬی اʌ= 03;ﺖ. ﻭﻟﻰ ﻣﺮﺍﺣﻞ ﺍ&= #65183;ﺮﺍﺋﻰ ﺍﻳﻦ ﺗﺼﻤﻴﻢ، &#= 65259;ﺮﭼﻪ ﻃﻮﻟﺎﻧﻰ ﺗﺮ ﻭ = ﺑﺪﺭﺍﺯﺍ ﺑﮑﺸﺪ،ﺑﻨﻔﻊ = 5165;ﻧﺴﺎﻥ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ،ﻋﺠﻠA= 258; ﺍﺯ ﺷﻴﻄﺎﻥ ﻧﻔ&= #1587; ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﺍ&= #65247;ﺒته ﺪﺭ ﺳﻠﻮﻙ،ﻭ ﺍ&#= 65247;ّﺎ ﺩﺭ ﺯﻧﺪﮔﻰ ﻏﻴ&= #65198; ﺳﻠﻮﮐﻰ،ﻭ ﻋﺠ= 5248;ﻪ ﺑﺮﺣﺴﺐ ﺿﺮﻭﺭ&#= 65173; ﺍﺳﺖ.ﺑﺮﺍﻯ ﮐﻤ&= #65242; ﺑﺪﻳﮕﺮﺍﻥ،ﻳA= 166; ﺧﺎﻣﻮﺵ ﮐﺮﺩن &#= 65153;ﺗﺶ که ﺠﺎﻯ ﺗﺄﻣّA= 246; ﻭﺗﻔﮑّﺮ ﻭﺍﺳ= 5176;ﺨﺎﺭﻩ ﮔﻴﺮﻯ ﻧﻴﺴﺖ ﮐ&= #65258; ﺁﻳﺎ ﺍﻳﻦ ﺧﻴﺮ = ﺍﺳﺖ ﻳﺎ ﻧﻪ.ﺣﺘﻰ ﺍﮔ= ﺮ ﺍﻗﺪﺍﻡ ﻣﺎ ﺑﻨ&= #65236;ﻊ ﺩﺷﻤﻦ ﻣﺎ ﺑﺎﺷ&= #65194;. ﺩﺭ ﺳﻠﻮﻙ ﻋﻘﻠ&= #65264;،ﻳﻌﻨﻰ ﺩﺭ ﺗﺮﺑﻴﺖ ﻭﺗ&= #64401;ﺎﻣﻞ ﺫﻫﻨﻰ ﺑﺎ ﻋﻠﻮ&= #65249; ﻣﺎﺩﻯ،ﺗﺄﻣّʌ= 46; ﻭﻃﻮﻝ ﺯﻣﺎﻥ ﺿﺮﻭﺭﺕ &= #65193;ﺍﺭﺩ.ﺗﺎ ﺫﻫﻦ ﺑﺘﺪﺭﻳﺞ &= #65169;ﺘﻮﺍﻧﺪ ﮐﺴب کماﻝ ﻋﻠʌ= 62;ﻡ ﺧﻮﺩ ﮐﻨﺪ.ᤨ= 4;ﺮﭼﻪ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺍﺣﺘﻤﺎﻟﻰ ﺁﻳ&#= 65256;ﺪﻩ ﺑﺎﻋث ﺗﺄﺧﻴﺮ &#= 65169;ﻴﺸﺘﺮ ﭘﺎک ﺴﺎﺯﻯ ﻭﻧ&#= 65184;ﺎﺕ ﻣﻴﺸﻮﺩ.ﺳﺒﻘﺖ &= #64404;ﺮﻓﺘﻦ ﺑﺮﻫﻢ ﺩﺭ ﺍﻣﻮ&= #65197; ﻣﺎﺩﻯ ﺟﻬﺎﻧﻰ &= #65193;ﺍﺭﺍﻯ ﺧﻄﺮﺍﺕ ﻭ ﻣﻀﺮ&= #65165;ﺕ ﺑﻴﺸﺘﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﻟﻰ ﺩﺭﻳﻚ ﻣﺴﺎﺑق= 607; عشق ﻭﺭﺯﻯ ﺟﺎA= 263; ﺩﺭﻧگی ﻨﻴﺴﺖ.= 5261;ﻣﺴﺎﺑﻘﻪ ﻳﻌنی اﺳﺘﻔﺎʋ= 93;ﻩ ﺍﺯ ﺗﻤﺎﻡ ﺗﻮﺍ&= #65255;ﻬﺎ ﻭﺩﺭ ﺗﻤﺎﻡ ﻟﺤ&= #65224;ﺎﺕ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺳﺎ&= #65247;ﻚ ﻫﻤﻴﻦ ﺳﺒﻘﻴﺖ &= #64404;ﺮﻓﺘﻦ ﺑﺮ ﺯﻣﺎﻥ ﺭﺍ ﻣ= ﻴﺨﻮﺍﻫﺪ، ﮐﻪ ﺯﻭﺩﺗﺮ ﻭﺍ&= #65197;ﺩ ﮔﻮﺩ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺷﻮﺩ. ﻭﻟﻰ ﺑﺎ ﺗ= ;ﺄﻣﻴﻦ ﺳﺮﻳﻌﺘﺮ ﺍﺯﻧ&#= 65224;ﺮ ﺍﻧﺠﺎم ﻮﻇﺎﻳ= 5234;،ﮐﻪ ﺣﺘﻰ ﺗﻤﺎﻡ ﻭﻗ&= #65174; ﻣﻴﭙﺮﺩﺍﺯﺩ ﺧ&#= 65218; ﻓﺎﺻﻞ ﮐﺸﻴﺪﻥ &= #65169;ﻌﻨﻮﺍﻥ ﻣﺮﺯ ﺳﺒﻘﺖ ﮔﻴ&= #65198;ﻯ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺑﺎﺯﻯ ﻧﻔس ﻫﻮ&#= 65203;ﺮﺍﻥ ﻓﺎﺳﺪ، ﻭ ﻃﻠﺎ &= #65183;ﻮ ﻭﺧﻮﺩ ﺧﻮﺍﻩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑ&= #65166;ﻥ ﻫﺮ ﻣﻘﺎﻡ ﺷﻬﻮ&= #65193;ﻯ،ﺧﻂ ﻣﺮﺯﻯ ﻣﺸﺨﺺ ﮐ&= #65256;ﻨﺪﻩ ﻣﺮﺣﻠﻪ ﺳﻠﻮﻙ &= #65203;ﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ.ﺁﻧﻬ&#= 1605; اﺯﻧﻈﺮﺩﺍﻭﺭA= 263; ﺍﻟﻬی ﻮﮐﺴﺐ ﻧ&#= 65176;ﺎﻳﺞ ﺃﺑﺪﻯ ﻭﺑﻬﺸﺘ&#= 65264; ﻭﻧﻮﻋﻰ . ﺗﻘﺴﻴ= ﻢ ﮔﻤﺮﺍﻩ ﮐﻨﻨﺪ&#= 65257;،ﺩﺭ ﺑﺎﺭﻩ ﺷﺪﺕ ﺗﻮ&= #65183;ّﻪ ﺑﺤث ﺍﻧﻮﺍﻉ ﮔ&#= 65262;ﻧﺎﮔﻮﻥ ﺍﺯ ﺗﻮﺟّﻪ ﺭﺍ &= #64344;ﻴﺶ ﺁﻭﺭﺩه اﺳﺖ. <o:p></o:p= > = 5251;ﻴﮕﻮﻳﻨﺪ (ﺗﻮجه اﺭﺍﺩﻯ)= 5261; ﺁﻧﻮﻗﺘﻰ ﺍﺳﺖ &= #64400;ﻪ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261; ﺁﻟﻮﺩﻩ ﺍﻧﺴﺎ&#= 65253;،ﺗﻮﺟّﻪ ﺑﺴﻮﻯ ﺩﻧﻴﺎﻭ &= #65191;ﺎﺭﺝ ﻭﺟﻮﺩﺑﺸﺮﻯ ﺩ&#= 65165;ﺭﺩ.ﻭﻳﺎ ﺳﺎﻟﻚ ﻭﻗﺘﻰ ﺩ&= #65197; ﺑﺮﺍﻯ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;،ﮐﻪ ﺍﺣﺴﺎس ﺑﺎ ﭼﺸ&#= 65250; ﺍﺯ ﺻﻮﺭﺕ ﻭﮔﻮ&= #65163;ﻰ ﺍﺯ ﮐﻠﺎﻡ ﻭﺣﺘ&= #65264; ﻟﻤس ﺑﺘﻦ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﻭ(ﺗﻮﺟّA= 258; ﻏﻴﺮﺍﺭﺍﺩﻯ)ﻣ&#= 65166;ﻧﻨﺪ ﺟﻠﺐ ﻧﻈﺮ ﺍﻧﺴ&= #65166;ﻥ ﺑﺮﺍﻯ ﺍﺣﺴﺎس &#= 65267;ﻚ ﺩﻭ ﻧﻴﺮﻭﻯ ﺧﺎ&= #65197;ﺟﻰ ﭼﻮﻥ ﺻﺪﺍﻯ ﺷﺪ&= #65267;ﺪ ﺍﺳﺖ. ﻭ ﺩﺭ ﺳﺎﻟ= ;ﮑﺎﻥ ﻭﻗﺘﻰ ﺩﺭ ﺭؤﻳ&#= 65166; ﺑﺎﻣﻮﺭﻯ ﻧﻈﺮ &= #65251;ﻴﮑﻨﺪ.که ﺪﺭﺍﺭﺍﺩﻩ ﺁﻧ&#= 65260;ﺎ ﻧﺒﻮﺩﻩ ﻭﻣﻮﺭ&#= 65193;ﺍﻧﺘﻈﺎﺭ ﺁﻧﻬﺎ ﻧﻴﺴﺖ ﻭ = ﺍﻧﺘﻈﺎﺭ ﺁﻧﺮﺍ ﻧﺪﺍﺷت= 607; اﻧﺪ. ﺩﺭ ﻭﺍﻗﻊ = ﺗﻮﺟّﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻣﻮ&#= 65197; ﺧﺎﺭﺝ،ﺩﺭ ﺟﺴ= 5176;ﺠﻮﻯ ﻧﻔﻊ ﻭﻳﺎ ﺗﺮس &= #65165;ﺯ ﺧﻄﺮ ﭘﻴﺶ ﺁﻣﺪ&= #65253; ﺍﺳﺖ.ﻭ ﻳﺎ ﻧﺪﺍ= ﺷﻨﻴﺪﻥ ﺑﺎﺯ ﺍﻳﻦ ﻧﻔس &= #65153;ﻟﻮﺩﻩ ﺍﺳﺖ،ﮐﻪ ﺩﻧﺒ= 5166;ﻝ ﻧﻔﻊ ﺍﺯ ﺍﻣﻮﺭ&= #65263; ﺩﺭﺟﻬﺎﻥ ﺍﺳﺖ.&= #65261; ﺍﻧﺴﺎﻥ ﺑﻌﻨﻮ&#= 65165;ﻥ ﭘﺎﺳﺦ ﻭ ﻋﮑس ﺍ&= #65247;ﻌﻤﻞ ﺑﻨﺪﺍﺋﻰ ﺍﺯ ﺧ&= #65166;ﺭﺝ ﻣﻴﺪﻫﺪ.ﻭﻟﻰﺳ&#= 65166;ﻟﮑﺎﻥ ﺗﻮﺟّﻪ ﺍﺭﺍﺩ= 5263; ﺩﺭ ﺻﻮﺭﺕ ﺷﻬﻮ&= #65193;ﻯ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻭ= ﺷﺪﺕ ﺍﻳﻦ ﺗﻮﺟّﻪ ﻗ&#= 65166;ﺑﻞ ﺩﺭﻙ ﺧﻮﺩ ﺳﺎﻟ&= #65242; ﻫﻢ ﻧﻴﺴﺖ.ﻭﻟﻰ = ﺍﺯ ﻫﺮ ﺩﺭﺟﻪ ﻋﺸﻖ = ﺑﻤﺤﺒﻮﺏ ﺍﻟﻬﻰ، ﻭﺩﺭ ﺗ&#= 65262;ﺳّﻠﺎﺕ ﻃﻮﻟﺎﻧﻰ ﺗﺮ،= 5187;ﺘﻰ ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺑ= ﻴﺪﺍﺭ ﻭ ﺑﻬﻮﺵ ﻣﻴﺒﺎ&= #65207;ﺪ، ﺁﻧﮕﺎﻩ ﺣﻮﺍس &#= 65261; ﺍﺭﺗﺒﺎﻁ ﺍﺣﺴ&#= 65166;ﺵ ﺍﻧﺴﺎﻥ ﺑﺎ &#= 65175;ﻦ ﺍﻭ ﮐﻢ ﻣﻴﮕﺮﺩ&= #65193;.ﮐﻪ ﺣﺘﻰ ﻫﻴﭻ ﺁﺳﻴ&= #65170;ﻰ ﺭﺍ ﺩﺭﻙ ﻧﻤﻰ ﮐ= ﻨﺪ .<o:p></o:p> = 5251;ﻌﺮﻭﻑ ﺍﺳﺖ،ﮐﻪ ﻣﻴﺨ= 5264; ﺑﭙﺎﻯ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ ﺭﻓﺘﻪ ﺑﻮﺩ،ﻭ= 5165;ﺯ ﺷﺪّﺕ ﺩﺭﺩ ﺍﺟ&#= 65166;ﺯﻩ ﻧﻤﻴﺪﺍﺩ ﮐﺴﻰ &= #65251;ﻴﺦ ﻳﺎ ﺳﻴخ ﺮﺍ ﺍﺯ&= #64344;ﺎﻳﺶ ﺑﻴﺮﻭن ﻧﺒﮑﺸ= 606;د.ﻭ ﭘﻴﺎﻣﺒﺮﮔﻔﺖ= 548; ﭼﻮﻥ ﻋﻠﻰّ ﺑﻨ&#= 65252;ﺎﺯ ﻣﻰ ﺍﻳﺴﺘﺪ ﺁﻧ&= #64405;ﺎﻩ ﺑﻴﺮﻭﻥ ﺑﮑﺸﻴ&#= 65194;. ﮔﻮﺋﻰ ﺟﺮﺍﺣﻰ &= #65169;ﺎ ﻫﻴﭙﻨﻮﺗﻴﺴﻢ= 548;که اﻣﺮﻭﺯ ﺭﺍﻳﺞ &#= 65165;ﺳﺖ.ﺭﺍﺑﻄﻪ ﺣﻮﺍس ﺗﻦ ﺭﺍ ﺑ&= #65166; ﺭﻭﺍﻥ ﻗﻄﻊ ﻣﻴ&= #65208;ﻮﺩ. ﺩﺭ ﺍﻋﺘﺮﺍﺽ ﺑ&= #65166; ﺗﻘﺴﻴﻢ ﺗﻮﺟّ= 5258; ﺑﺎﺭﺍﺩﻯ ﻭ ﻏﻴ&= #65198; ﺍﺭﺍﺩﻯ ، ﺁﻥ ﺭ&= #65165; ﻣﻐﺎﻟطه اﻯ ﻣA= 256;ﻄﻘﻰ ﻣﻴﺪﺍﻧﻨﺪ.ﺯﻳ&#= 65198;ﺍ ﺑﺄﻣﺮﻯ ﺗﺴﻠﻴ&#= 65250; ﺷﺪه اﻧﺪ.ﮐﻪ ﻗ&#= 65170;ل اﺯ ﺍثبات ﺁﻥ ʌ= 51;ﻴﺒﺎﺷﺪ. ﻳﻌﻨﻰ ﺍﺭﺍﺩﻩ &= #65239;ﺒﻞ ﺍﺯ ﺗﻮجه ﺮﺍ ﺗ&#= 65240;ﺪﻡ ﻣﻴﺪﻫﺪ.ﺯﻳﺮﺍ &= #65207;ﺨﺺ ﻣﻴﺨﻮﺍﻫﺪ ﮐﻪ &= #65175;ﻮﺟّﻪ ﮐﻨﺪ،ﺳﭙس ﺗﻮA= 183;ﻪ ﻣﻰ ﮐﻨﺪ.ﻭ ﻳﺎ ﺣ= ;ﺪّ ﺃﻗﻞ ﻫﺮ ﺩﻭ &#= 65169;ﺎﻫﻢ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ. = ﺍﺭﺍﺩﻩ ﻭ ﺗﻮﺟﻪ ﺍﻳﻦ ﮐ= ﺎﺭ ﻧﻔس ﺍﺳﺖ.ﮐﻪ ﺩ&= #65197; ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺩﺭ ﺭﻭﺍﻥ، ﻫﻢ &= #65165;ﺭﺍﺩﻩ ﻗﺒﻠﻰ ﻭﻫﻢ ﺗﻮ&= #65183;ّﻪ ﻇﺎﻫﺮﺍ ﺑﻌﺪﻯ&#= 1548;ﺩﺭیک ﺰﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺍﮔﺮ ﺍﻳﻦ = ﺗﻮﺟّﻪ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ &= #65169;ﺎﺷﺪ،ﺁﻧﺮﺍ ﺗﻮﺟّﻪ ﻏﻴﺮ ﺍ&#= 65197;ﺍﺩﻯ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ.&= #65169;ﺤث ﺍﺭﺍﺩﻩ ﻭﺗﻮﺟ&#= 1617;ﻪ،ﻭ ﺍﻫﻤﻴﺖ ﻫﺮﻳﻚ &= #65261;ﺩﺭﺟﺎﺕ ﺷﺪّﺕ ﺍﺭﺍﺩﻩ &#= 65261; ﺩﺭﺟﺎﺕ ﺷﺪّﺕ &#= 65175;ﻮﺟّﻪ،ﺩﺭ ﺑﺎﺭﻩ ﺳﺎﻟﮑﺎ&#= 65253; ﻣﺮﺍﺗب اﻟﻬﻰ = 5251;ﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﻣﻌﺼﻮﻡ،ﻫﻤﻴA= 208;ﻪ ﺩﺭﻭﺣﺪت ﻮﺟﻮ= 5193; ﺧﻮﺩ ﺑﺎﻣﺮﺍﺗ&#= 1576; اﻟﻬﻰ ﻣﺘﻮجه A= 252;ﻴﺒﺎﺷند. ﻭﺑﻴﺸﺘﺮ ﻫﺮﭼ&#= 65258; ﺑﻤﺮﺍتب ﺒﺎﻟA= 166;ﺗﺮ ﺷﻬﻮﺩﻯ ﻋﻘلی = 5248;ﺪﻧّی اﺳﺖ. ﻣﮕﺮ ﻭﻗﺘ&= #65264; ﮐﻪ ﺑﺮﺍﻯ ﺗﻨﺰ&= #65267;ﻞ ﺍﻟﻬﺎﻣﺎﺕ ﺧﻮ&#= 65193;،ﺗﻮﺟّﻪ ﺑﭙﺎﺋﻴﻦ ﻭﻣﺮ&#= 65193;ﻡ ﻭﺑﺸﺮﻳّﺖ ﺩﺍ= 5197;ﺩ. ﺍﺭﺍﺩﻩ ﺗﻮﺟّ= 5258; ﺩﺭ ﻏﻴﺮﺳﺎﻟﮑ&#= 65166;ﻥ، ﺗﺸﻨﮕﻰ ﺭﻭﺍﻧ&#= 65264; ﺩﺭ ﮐﻤﺒﻮﺩﻫﺎ &= #65261;ﻣﻌﺎﻳﺐ،ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺩﺭ&= #65193;ﻣﻨﺪ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ. ﺁﻧﮕﺎﻩ ﺗﻮﺟّ= 5258; ﺑﺨﺎﺭﺝ ﺍﺯ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺭﻓﻊ = ﻧﻴﺎﺯ ﺧﻮﺩﺭﺍ ﺟﺴﺘﺠ&#= 65262; ﻣﻴﮑﻨﺪ.ﺩﺭ ﺍﻳ&= #65254; ﺣﺎل ﻤﻴﺘﻮﺍﻥ &#= 64404;ﻔﺖ ﺗﻮﺟّﻪ ﻧﻔس ﺍ= 5251;ّﺎﺭﻩ ﺑﺒﻴﺮﻭﻥ،ﺩﺭ = 5261;ﺍﻗﻊ ﻧﺎﻡ ﺍﺭﺍﺩﻩ ﻧ&= #65194;ﺍﺭﺩ،ﺑﻠﮑﻪ ﺟﺒﺮ ﻧﻔس ﺍﺳﺖ&#= 1548;ﻳﺎ ﺟﺒﺮ ﺫﺍﺗﻰ ﻭﻓ&= #65220;ﺮﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ.&= #65199;ﻳﺮﺍ ﺩﺭ= ﺍﺭﺍﺩ= ;ﻩ ﻭﺧﻮﺍﺳﺘﻦ،ﺷA= 198;ﻁ ﺍﺧﺘﻴﺎﺭ ﻭﺍﻧ&#= 65176;ﺨﺎﺏ ﺁﺯﺍﺩ ﻣﻄﺮﺡ ﻣ&= #65268;ﺒﺎﺷﺪ.که اﻳﻦ ﺍﺧﺘﻴﺎﺭ &#= 65175;ﻨﻬﺎﺩﺭ ﻋﻘﻞ ﻟﻮّﺍﻣﻪ &#= 65203;ﻠﻮﮐﻰ ﻭ ﻧﻘّﺎﺩ ﺧﻮﻳ&#= 65208;ﺘﻦ،ﺩﺭ ﺳﺎﻟﻚ ﻭ ﻳﺎ ﺩﺭ= ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺍﺳﺖ.ﻭ ﺍ= ﻟّﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻄﻴﻊ ﻧﻔس هستند، ﻭ= ﺧﻮﺩ ﻧﻔس ﻣﻄﻴﻊ ﺁﻟ&#= 65262;ﺩﮔﻰ ﻭﻋﻘﺪﻩ ﻫﺎﻯ ﺧ&= #65262;ﻳﺸﺘﻦ ﺍﺳﺖ. چه اﺣﺴﺎ= 5203;ﺎﺕ ﺯﺷﺖ،ﻭ ﭼﻪ ﮐﻤ&#= 65170;ﻮﺩﻫﺎﻯ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﻓ&= #65220;ﺮﺕ ﺗﮑﺎﻣﻞ ﻃﻠﺒﻰ.&= #65267;ﻌﻨﻰ ﺻﻔﺎﺕ ﻓﺼﻞ ﻧﻮ&= #65227;ﻰ ﺑﺎﻟﺎﺗﺮ،ﻳﺎ = 5255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ.ﻭ ﺍ= ﻳﻦ ﺗﻨﻬﺎ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ،ﮐﻪ ﺑﺎ ﺗﺨﻠﻴﻪ ﻭ ﺗ= ﺤﻠﻴﻪ ﻫﺮﺩﻭ،ﺭﻓﻊ ﺍ= 5215;ﺎﻓﺎﺕ ﻓﺎﺳﺪ ﻭﮐﻤﺒﻮ&#= 65193;ﻫﺎﻯ ﻧﻴﮑﻮ ﺭﺍ ﺗﺄﻣ&= #65268;ن ﻤﻴﮑﻨﺪ.که ﺘﺠ= 5248;یه هاﻯ ﺍﻟﻬﻰ ﻫﻔ= 5176;ﮕﺎﻧﻪ ﺩﺳﺖ ﺑﺪﻫﺪ.ﻭ ﺍ= ﺭﺍﺩﻩ ﺗﻮﺟّﻪ ﮐﺮﺩﻥ &#= 65153;ﻧﮕﺎﻩ ﻣﻌﻨﻰ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺷﺖ.ﮐﻪ ﭼﻮﻥ ﮔﺬﺷﺘﻪ ﻫ&= #65166; ﺑﺎ ﺗﻔﺴﻴﺮ ﺁﻟ&= #65262;ﺩﻩ ﺍﺭﺍﺩه اﻯ ﺟﺒ= 5198;ﻯ ﻭﺗﻮﺟّﻬﻰ ﺑﻨ= 5166;ﭼﺎﺭﻯ ﻧﻴﺴﺖ.ﻭﺣﺘﻰ ﻣ&= #65268;ﺘﻮﺍﻥ ﮔﻔﺖ، ﺳﺒﻘﺖ ﻭ&#= 65175;ﻘﺪﻡ ﺍﺭﺍﺩﻩ ﺑﺮ ﺗﻮ&= #65183;ّﻪ،ﺧﻮﺩ ﺃﻣﺮﻯ ﻣﺸﺘﺮﻙ &= #65165;ﺳﺖ.ﭼﻮﻥ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﺗ&= #65262;ﺟّﻪ ﺍﺳﺖ،ﮐﻪ ﺑﻤﻮ= 5215;ﻮﻉ ﺗﻮﺟّﻪ ﻣﻴﺨﻮ= 5165;ﻫﺪ ﺑﺮﺳﺪ.ﻭ ﺍﻳﻦ ﺧ= ﺼﺎﻳﺺ ﻣﻮﺿﻮﻉ ﺍﺳﺖ،= 4400;ﻪ ﺣﺎﻟﺖ ﺳﺎﻳﮑﻮ&#= 65247;ﻮﮊﻳﻚ ﻭﺭﻭﺍﻧی ﺨﻮﺍ= 5255;ﺪﻩ ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﺑﺎ= ﻟﺄﺧﺮﻩ ﺩﺭ ﻣﻮﺿﻮﻉ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩ ﺗﻤﺎﻡ ﻗ&= #65204;ﻤﺘﻬﺎﻯ ﻭﺟﻮﺩ، ﻭ ﺣﺎﻟ&#= 65166;ﺕ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65261;ﺣﺘﻰ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﻃﺒﻴﻌﺖ ﺑﺎ ﺧﻮ&= #65193; ﻃﺒﻴﻌﺖ،ﻫﻤﻪ = 5267;ﮑﻰ ﻫﺴﺘﻨﺪ ﻭ ﻫﻤﻪ = ﻧﻴﺰ ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻣ&= #65268;ﺒﺎﺷﻨﺪ .<o:p></o:p> = 5165;ﻟﺒﺘﻪ ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264;،ﻭﺣﺘﻰ ﻧﻴﺎﺯﻣﻨﺪﻳﻬ= 5166;ﻯ ﻧﻔس ﻳﺎ ﻫﻮسﻋ= 5240;ﺪﻩ ﻫﺎ،ﺩﺭ ﮐﻨﺘﺮ= 5245; ﺃﻣﺮ ﺗﻮﺟّﻪ، = 5261; ﺗﻮﺟﻴﻪ ﺍﻳﻦ ﺗ&= #65262;ﺟّﻪ، ﺑﻘﺴﻤﺘﻬﺎ ﻭ ﺟ&= #65262;ﺍﻧﺐ ﻭ ﺧﺼﺎﻳﺺ</s= pan> &#= 65251;ؤثّر ﻫﺴﺘﻨﺪ. ﮔﺎﻫﻰ = ﺍﻳﻦ ﺷﺮﺍﻳﻂ ﺩﺭ ﺧﻮ&= #65193; ﺳﻮﮊﻩ ﻣﻮﺭﺩ ﺗ&= #65262;ﺟّﻪ ﻫﺴﺖ،ﮔﺎﻫﻰ ﺍ= 5199; ﺧﻮﺩ ﺭﻭﺍﻥ ﺍﻣ&= #65166; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺳ&= #65262;ﮊﻩ ﺗﻤﺮﮐﺰ ﻭﺗﻮﺟ&#= 1617;ﻪ ﻭ ﺍﺭﺍﺩﻩ ﺳﺎﻟ&= #65242; ﻭ ﺩﻗّﺖ ﺍﻭ،ﺗ= 5262;ﺟﻴﻪ ﮐﻨﻨﺪﻩ ﺃﻣﺮ ﺗ&= #65262;ﺟّﻪ ﺍﺳﺖ.ﻭ ﺑﻬﺘﺮﻳ&= #65254; ﺷﺮﺍﻳﻂ ﻭﻋﺎﻣ&#= 65246; ﺗﻮﺟّﻪ، ﺗﻐﻴA= 268;ﺮﺍﺕ ﻧﺎﮔﻬﺎﻧﻰ ﺍﺳ&#= 65174;. ﺟﺴﺘﺠﻮﻯ ﺍﻧﺴ&#= 65166;ﻥ ﺩﺭﺑﻴﺮﻭﻥ، ﮐ= 5258; ﺗﻮﺟّﻪ ﺧﺎﺭﺟ= 5264; ﮐﻨﺪ،ﻭﻳﺎ ﺟﺴ= 5176;ﺠﻮﻯ ﺃﻣﺮﻯ ﺩﺭ ﺩﺭﻭ&= #65253;،ﻭﺣﺘﻰ ﺑﻴﺮﻭﻥ ﺍﺯ ﺳﺮ = ﺩﺭﻭﻥ،ﻣﺘﻔﺎA= 261;ﺕ ﻫﺴﺘﻨﺪ.ﺩﺭ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﻃﺒﻴﻌﺖ،ﭼﻴﺰA= 263; ﺍﺯ ﺷﺮﺍﻳﻄﻰ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﺟﺎﻟﺐ ﻧﻔس ﺑﺎ&#= 65207;ﺪ.ﺑﻠﮑﻪ ﺍﻳﻦ ﺍﻧﺘﺰﺍﻉ &= #65195;ﻫﻦ ﻭﮐﺎﺭ ﻧﻔس ﺟﺴ&#= 65176;ﺠﻮﮔﺮﺍﺳﺖ.ﻭA= 165;ﮐثرﺍ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺗ= ﻮﺟّﻪ ﮐﺮﺩﻧﻬﺎ ﭼﻴﺰ&#= 65263;ﺣﺎﺻل ﻨﻤﻴﺸﻮﺩ.ﻣﺎﻧ&#= 65256;ﺪ ﻭﺍﺭﺳﻰ ﺭﻳﮕه= 575; ﻭ ﺳﻨﮓ ﺭﻳﺰﻫﺎ&= #1548;ﺑﺘﺼﻮﺭ ﺍﻳﻨﮑﻪ ﮔﺮﺩﻭ &= #65267;ﺎ ﮔﻮﻫﺮ ﻗﻴﻤﺘﻰ</= span> ﺑﺎﺷﻨﺪ<s= pan dir=3DLTR>. ﺑﺎﺯ ﻧﻤﻴﺘﻮﺍﻥ ﻓﮑ&#= 65198; ﻣﺨﺘﺼّﺎﺕ ﺳﻮ= 4394;ﻩ ﻫﺎﻯ ﺧﺎﺭﺟﻰ،= 5251;ﺤﺮﻙ ﺑﺮﺍﻯ ﺗﻮﺟّﻪ &#= 65169;ﺪﺍﻧﻬﺎ ﺑﺎﺷﺪ، ﺍﮔﺮ ﺃ&#= 65251;ﺮﻯ ﻏﻴﺮ ﻋﺎﺩﻯ ﺑﺎ&= #65207;ﺪ ﻧﻈﺮ ﺟﻠﺐ ﻣﻴﺸ&= #65262;ﺩ.ﻭ ﻳﺎ ﺃﻣﺮﻯ ﻋﺎﺩ&= #65263; ﺩﺭ ﻣﻮﺿﻌﻰ ﻇﺎ&= #65259;ﺮﻯ ﻏﻴﺮ ﻋﺎﺩﻯ ﺑﺎ&= #65207;ﺪ. ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑ&#= 65258; ﻭﺍﮊﮔﻮﻥ ﺑﺎﺷ&#= 65256;ﺪ،ﻭ ﻳﺎ ﺗﻐﻴﻴﺮ ﻭﺣ&= #65198;ﮐﺖ ﻏﻴﺮ ﻣﻨﺘﻈﺮﻩ &= #65193;ﻳﺪﻩ ﺷﻮﺩ.ﻭ ﺁﮔﺎﻫﻰ = ﻗﺒﻠﻰ ﺫﻫﻦ ﮐﻪ ﺧﻮﺩ ﻧ= ﻴﺎﺯ ﻧﻔس ﻧﺎﺧﻮﺩﺁ= 4404;ﺎﻩ ﺍﺳﺖ.ﮐﻪ ﭼﻪ ﭼﻴ= ﺰﻯ ﺭﺍ ﻣﻴﺠﻮﻳﺪ،= 4400;ﻪ ﻣﻔﻴﺪ ﻭ ﻧﺎﻓﻊ = ﺍﺳﺖ ﻳﺎﻣﻔﻴﺪ ﺩﻓﻊ &= #65215;ﺮﺭ ﺑﺎﺷﺪ.ﻭ ﺍﻳﻨﻚ = ﺧﻠﺎف عاﺩﺕ ﻣﺎ ﺍﺯ ﻭ&#= 65215;ﻊ ﺍﻣﻮﺭ ﺍﺳﺖ،ﮐ= 5258; ﻭﺿﻊ ﻏﻴﺮ ﻋﺎﺩ&= #65263;، ﻣﺎﺭﺍ ﺗﻮﺟّﻪ &#= 65251;ﻰ ﺍﻧﺪﺍﺯﺩ.ﻣﺎﻧ&#= 65256;ﺪ ﻣﻌﺠﺰﻩ ﻳﺎ ﻭﻀ&= #65228;ﻰ ﮐﻪ ﻣﺤﺎﻝ ﻳﺎ ﻏ= ﻴﺮ ﻣﻤﮑﻦ ﻣﻴﺪﺍﻧ&#= 65204;ﺘیم ﺒﺎ ﺧﻄﺮ ﺑﺮﺍﻯ = ﻭﺟﻮﺩ ﻭﺫﺍت ﻤﺎ ﺑﻮﺩ&#= 1607; ﺒﺎﺷﺪ.<o:p></o:p> = 5193;ﺭﺩ ﻳﺎ ﻟﺬﺕ ﻏﻴﺮ ﻣ= ﻨﺘﻈﺮﻩ،ﺑﺎﻋ= 79; ﺟﻠﺐ ﻧﻈﺮ ﻣﻴﺸ&= #65262;ﺩ ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ ﻭ= ﺿﻌﻴّﺘﻰ ﮐﻪ ﺑﻨﻈﺮ ﺍﻧﺴ&= #65166;ﻥ ﻣﻬﻢ ﻭﺟﺪﻯ ﺍﺳ&= #65174;.ﮔﺮﺳﻨﮕﻰ ﻭﻧﻴﺎﺯﻫﺎﻯ ﺟ&#= 65260;ﺎﻧﻰ ﺑﺎﻋث ﺟﻠﺐ ﻧﻈ&#= 65198; ﺑﺎﻣﻮﺭ ﺧﺎﺭﺟ&#= 65264; ﺍﺳﺖ.ﺍﻣﺎ ﺩﺭ ﺍ= ﻣﻮﺭ ﺩﺍﺧﻠﻰ ﻭ ﺑﺎﻃ&= #65256;ﻰ ﺩﺭ ﺫﻫﻦ ﻭﺭﻭﺍ&= #65253;،ﻟﺬﺕ ﻃﻠﺒﻰ ﮐﺮﺍﻣﺎ&#= 65173; ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺍ&= #65203;ﺖ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65193;ﺭﻫﺮ ﺣﺎﻝ ﺩﺭ ﺑﻬﺸﺖ = ﭼﻬﺎﺭﻡ ﻣﻮﻋﻮﺩ ﺗﻮﻟﺪ &= #64344;ﻴﺸﻴﻦ ﻭﺑﺎ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻗﺒﻠی ﺨﻮﻳﺶ ﺍ&#= 65203;ﺖ.ﮐﻪ ﺟﺴﺘﺠﻮﻯ ﻟﺬﺕ &= #65169;ﻴﺸﺘﺮ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺨ&#= 65262;ﺍﻫﺪ، ﮐﻪ ﻋﮑس ﺟﺴﺘﺠ&#= 65262;ﻯ ﻟﺬﺕ ﺟﻬﺎﻧﻰ ﻭ = ﺷﻬﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﮐﻪ ﺣﻖ ﺍﻧﺴﺎﻥ = ﺑﺮﺍی اﺳﺘﻔﺎﺩﻩ ﻫﺴ= 5174;.ﻭﻟﻰ ﻟﺬت ﻤﻨﻔﻰ ﻭ ﺳ&= #65262;ﺯﺍﻧﺪﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻣﻴﺒﺎﺷﺪ. ﻭﻧﻪ = ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ. ﻧﻴﺎﺯﻫﺎﻯ ﺭﻭ&#= 65165;ﻧﻰ،ﭼﻪ ﺍﺯ ﻋﻠﻞ ﻣﻨﻔﻰ = ﺭﻭﺍﻥ، ﻳﺎ ﻓﻄﺮﺕ ﺗﻦ ﻭ= ﺭﻭﺍﻥ ﻣﻄﺮﺡ ﺍﺳﺖ،ﮐ= 5258; ﺑﺎﻳﺪ ﺍﺷﺒﺎﻉ &= #65207;ﻮﺩ.ﮔﺎﻫﻰ ﺑﺎﺯﻯ ﻭﺳﺮﮔﺮ&#= 65251;ﻰ ﻭﻭﻗﺖ ﮐﺸﻰ ﺍﺳ&= #65174;،ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﻮ&= #65193; ﻭﻳﺎ ﺑﻴﺮﻭن ا= 5199; ﺧﻮﺩ ﺑﺎﺯی ﻤﻴ&#= 64401;ﻨﺪ.ﭼﻮﻥ ﺣﺪﻳث نفس که ᥵= 0;ﺎﺧﻮﻳﺸﺘﻦ ﮔﻔﺘﮕﻮﻣﻴﮑﻨ= 5194;.ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﺑﺮﺍﻯ &= #65259;ﺮﮐس ﺩﺭ ﺣﺪّﻯ ﮐﻪ ﺗ&= #65262;ﺍﻥ ﺗﻔﮑّﺮ ﻭ ﻋﻠّ= 5174; ﻳﺎﺑﻰ،ﻭﻳﺎ ﺗ= 4401;ﺎﻣﻞ ﻃﻠﺒﻰ ﻭﺣﻘﻴﻘ&#= 65174; ﺟﻮﺋﻰ ﺍﻭ ﺑﻮﺩ&= #1607; ﺒﺎﺷﺪ.ﮐﻪ ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ ﺩﺭ ﺍﻳن ﺤﺎﻝ، &#= 65187;ﻴﺮت ﻮﺧﺴﺘﮕﻰ</sp= an> &#= 65261;ﺑﻠﺎ ﺗﮑﻠﻴفی عمل ᥽= 6;ﻤﺎﻳﻨﺪ.ﻟﺬﺍ ﻟﺎﺟﺮﻡ ﺳﻘﻮﻁ &= #65261; ﺍُﻓﺖ ﺭﻭﺍﻧی = 5262;ﻋﺼﺒﻰ ﺩﺭ ﺗﻦ ﺩﺍﺭﺩ. ﻭ= ;ﻟﻰ ﭼﻮﻥ ﺍﻳﻦ ﺳﻘﻮ&= #65217; ﺭﺍ ﺗﺤﻘﻴﺮ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺸﺪ ﻧﻴﺎ&#= 65199; ﺑﺨﻮﺩ ﻓﺮﻳﺒﻰ &= #65193;ﺍﺭﺩ.ﻳﻌﻨﻰ ﺧﻮﺩﺭﺍ ﺑﺎ ﻗﺒ&= #65262;ﻝ ﮐﺎﺫﺏ ﻭ ﺑﺪﺳﺖ = ﻧﻴﺎﻣﺪﻩ ﻣﻴﮑﻨﺪ ﮐﻪ ﻧﺘ&= #65268;جه اﻯ ﺧﻮﺏ ﮔﺮﻓﺘ&#= 65258; ﺍﺳﺖ.ﻭ ﺳﻘﻮﻁ ﻓ= ﮑﺮﻯ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺗﺪ= ﺍﻋﻰ ﻣﻌﺎﻧﻰ ﻭ ﻳﺎ ﺣ= ﻞ ﻣﺸﮑﻠﻰ ﺭﺍ ﻣﺴ&= #65176;ﺪﻝ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﻣ&= #65236;ﻬﻮﻡ ﺣﻘﺎﺭﺕ ﺧﻮﺩﺵ &= #65165;ﺯ ﻧﻈﺮ ﺧﻮﺩﺵ ﻧﺪ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ ﮔﺮچه ﺨ= 5194;ﺍﻭﻧﺪ ﻭﺣﻘﻴﻘت که ﺍA= 199; ﻃﺮف ﺪﻳﮕﺮ ﺣﺘ&#= 1740; ﺪﻳﮕﺮﺍن اﺯ ﻧ= 5176;ﻴجه کارﻣﺘﻔﮑّﺮ ᥷= 7;ﺿﺎﻳت ﻨﺪﺍﺭﻧﺪ که ﻤ= 5198;ﺩﻡ ﺭﺍ ﻓﺮﻳب ﻨﻤﻴ&#= 65194;ﻫﺪ،که ﺮﺳﻮﺍﺋﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭ ﻧﻴﺰ ﺑﺮﺍﻯ ﻓﺮ&= #65165;ﺭ ﺍﺯ ﻣﺴﺌﻮﻟﻴّ= 578; ﻮﺷﺎﻧﻪ ﺧﺎﻟﻰ &= #64400;ﺮﺩﻥ،ﺑﺮﺣﺴʋ= 68; ﺍﻧﺘﻈﺎﺭﻯ ﮐﻪ &= #65165;ﺯ ﺷﺨﺺ ﺩﺭ ﺯﻣﺎﻥ = ﻭﻣﮑﺎﻥ ﻣﻌﻴﻨﻰ،ﮐﻪ ﻧ= 5262;ﻋﻰ </spa= n>ﺭﻭﻯ ﺩﺭ ﺑﺎA= 267;ﺴﺘﻰ ﻭﺧﻄﺮ ﺯﻧﺪﮔﻰ &= #65165;ﺯ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ. = ﻭ ﻋﺎﻟﻢ ﺍﻟﻬﻰ ﺩ&= #65197; ﻫﺮ ﺗﻮﺟّﻪ،ﻣA= 268;ﺒﺎﺷﺪ ﻳﺎﺩﺁﻭﺭﻯ ﺷﺨ&#= 65210; ﺑﺄﻣﺮﻯ ﮐﻪ ﻗﺒ&= #65262;ﻝ ﺩﺍﺭﺩ، ﻳﺎ ﻣﺪ&#= 65227;ﻰ ﺑﻮﺩﻩ،ﻭﻟﻰ ﺗ= 5166; ﮐﻨﻮﻥ ﺍﻧﺠﺎﻡ &= #65255;ﺪﺍﺩﻩ، ﻣﺤﺮﻙ ﺑﺎﻃﻨﻰ &= #65165;ﻭ ﺑﺮﺍﻯ ﺗﻮﺟّﻪ &#= 65251;ﻴﺒﺎﺷﺪ.ﻭﻧﻴA= 200; ﺍﻋﻤﺎﻝ ﺩﻳﮕﺮ&#= 65165;ن ﻤﺎﻧﻨﺪ ﺍﻧﺘﻘ&#= 65166;ﻡ ﺟﻮﺋﻰ ﻭﺗﺼﻤﻴ&#= 65250; ﺑﻌﺪﻡ ﻋﻔﻮ ﻭ ﺑ= ﺨﺸﺶ ﺧﻄﺎﻯ ﺩﻳﮕﺮﻯ&#= 1548; ﺣﺎﻟﺖ ﺩﺭﻧﺪﮔ&#= 65264; ﺩﺭ ﺷﺨﺺ ﺍﻳﺠﺎ&= #65193; ﻣﻴﮑﻨﺪ، ﻭ ﺧﻮ&#= 65193; ﻋﺎﻣﻞ ﺑﺎﻃﻨﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺩ&= #65197; ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ.ﻭﺍﻟّﺎ ﺩ&#= 65197; ﺳﺎﻟﮑﺎﻥ ﺍﻣﻴ&#= 65194; ﻟﻘﺎﻯ ﺧﺪﺍ،ﻭ= 5187;ﻘﻴﻘﺖ ﺩﺍﺷﺘﻦ ﮔﻔﺘﻪ &= #64344;ﻴﺮ ﺍﻟﻬﻰ،ﻭ ﺩﺍﺷ= 5176;ﻦ ﺁثاﺭ ﻣﻘﺪﻣﺎA= 175;ﻰﻭﺯﺑﺎﻧﻰ ﻭﺍﺣﻮﺍﻟﻰ،ک = 7; ﻤﻴﺴّﺮ ﻭﻣﮋﺩﻩ ﺗﺤﻮﻟ&#= 65166;ﺕ ﺍﻧﺴﺎﻧﻰ ﺟﺪﻳ&#= 65194;ﻯ ﺭﺍ،ﺩﺭ ﺷﻬﻮﺩ= 5259;ﺎ ﻭﻋﻮﺍﻟﻢ ﺍﻟﻬ&#= 1740; اﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ &= #65219;ﺒﻴﻌﻰ ﺍﺳﺖ. که ﺪﺭ ﮐﺎ&= #65251;ﻠﺎن اﻟﻬﻰ ﻋﺎﻣﻞ ﺑ&#= 65166;ﻃﻨﻰ،ﺗﻮﺟّﻪ ﺁﻧﻬﺎ ﺑﻨﺠﺎﺕ &= #65203;ﻠﻮﻙ ﺳﺎﻟﻚ ﻭﺗﺄﻣﻴ&#= 65254; ﺭﺿﺎﻳﺖ ﺑﻴﺸﺘ&#= 65198; ﺧﺪﺍﻭﻧﺪ،ﻭ ﺍ= 5251;ﻴﺪ ﮐﺴﺐ ثوﺍﺑﻬﺎA= 263; ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65169;ﻴﺸﺘﺮ ﺍﺳﺖ .<o:p></o:p> = 5165;ﻳﻨﮑﻪ ﻧﻮﺭ ﻗﻮﻯ ﻭﻳﺎ = ﻣﻮﺿﻮﻉ ﺟﺪﻳﺪ،ﻭ ﺃﻣﺮ &#= 65231;ﻴﺮ ﻣﻨﺘﻈﺮﻫﺎﻯ،A= 255;ﻈﺮ ﺍﻧﺴﺎﻥ ﺭﺍ ﺟﻠ&= #65168; ﻣﻴﮑﻨﺪ. ﺑﺨﺎﻃ&= #65198; ﺣﻔﻆ ﻣﻨﺎﻓﻊ ﺍ&= #65199; ﺧﻄﺮ،ﻭﮐﺴﺐ ﻣ= 5256;ﺎﻓﻊ ﺟﺪﻳﺪ،ﻭ ﺑﺨﺼ= 5262;ﺹ ﻧﻴﺎﺯ ﺑﺂﮔﺎﻫ&#= 65264; ﺍﺯ ﻣﺤﻴﻂ ﺍﺳﺖ&= #1548;ﮐﻪ ﺑﺎﻋث ﺍﻣﻨﻴّA= 174; ﺧﺎﻃﺮ ﻣﻴﺸﻮﺩ.&= #65169;ﻰ ﭼﻴﺰﻯ ﭼﻮﻥ ﺑﻮ&= #65193;ﻥ ﺩﺭ ﺗﺎﺭﻳﮑﻰ، &#= 65169;ﺎﻋث ﭘﻴﺪﺍﻳﺶ ﺗﺼﻮ&#= 65197;ﺍﺕ ﻣﻨﻔﻰ ﺩﺭ ﺫﻫﻦ = ﻣﻴﺸﻮﺩ.ﮐﻪ ﮔﻨﺎﻫﺎﻥ ﻗﺒﻠ&#= 65264; ﺷﺨﺺ ﻋﺎﻣﻞ ﻣؤ&#= 1579;ّرﻯ ﻫﺴﺘﻨﺪ.ﺯﻳﺮﺍ &= #65259;ﻤﻴﺸﻪ ﺍﻧﺴﺎﻥ ﻣﻨﺘﻈ&#= 65198; ﺧﻄﺮ ﻟﻮ ﺭﻓﺘﻦ = ﻭ ﺩﺳﺘﮕﻴﺮﻯ ﻭﺍ&#= 65255;ﺘﻘﺎﻡ ﭘﻠﻴس ﺑﺎ ﻃﺒﻴ&#= 65228;ت ﻮﺧﺪﺍﻭﻧﺪ ﺍﺯ &= #65191;ﻄﺎﻫﺎﺍﺳﺖ.ک= 07; اﻳﻦ ﺍﺣﻮﺍﻝ ﺩ&#= 65197; ﺳﺎﻟﮑﺎﻥ ﻣﻄﺮ&#= 65185; ﻧﻴﺴﺖ.ﮐﻪ ﻭﻋﺪ&= #1607; ﭙﻴﺮ ﺩﺭﻋﻔﻮﺍ&#= 65261; ﻭﺧﺪﺍﻭﻧﺪ ﺭﺍ &= #65193;ﺍﺭﺩ.ﻭﺑﺸﺮﻁ ﺍﺩﺍمه ﭙﻴﻤﺎA= 253;،ﺗﺎ ﺭﺳﻴﺪﻥ ﺷﻬﻮﺩ &= #65153;ﺧﺮ، ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨ&= #65248;ﻖ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻧﻴﺰ ﺑﺨﺎﻃﺮ ﺗ&= #65156;ﻣﻴﻦ ﻭﻇﺎﻳﻒ ﺗﺮﺑﻴ&#= 65174; ﺳﺎﻟﮑﺎﻥ ﻫﺮ ﻭ&= #65215;ﻌﻴّﺖ ﻭﺣﺎﺩثه ﺍﻯ ﺭ= 5165; ﻣﻴﺨﻮﺍﻫﺪ ﺑﺪ&#= 65165;ﻧﻨﺪ.ﺯﻳﺮﺍ ﻣﻌﻤﻮﻟﺎ ﺍﻭﻟ&#= 65268;ﺎی اﻟﻬﻰ ﺩﺭﺧﺎﻧ= 5240;ﺎﻩ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;، ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﺪ&= #65255;ﺒﺎﻝ ﻫﻮس ﻧﻔس ﻋﻤل = 5256;ﻤﻴﮑﻨﺪ،ﺑﻠﮑ= ;ﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﺧﻂ = ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﻏﻴﺮ ﺳ= ﺎﻟﮑﺎﻥ ﺩﺭ ﮐﺴﺐ ﻧﻔﻊ،&#= 65261; ﻫﻤﻪ ﺑﺨﺎﻃﺮ ﻟ&= #65196;ﺕ ﻭ ﺷﻬﻮﺕ ﺍﺳﺖ.ﺍ= ﮔﺮ ﺑﺮﺍﻯ ﭘﻮﻝ ﺑﻴ&= #65208;ﺘﺮ ﻫﻢ ﺑﺎﺷﺪ،ﺑﺮ= 5165;ﻯ ﺗﺤﻘﻖ ﻫﻮس هاA= 263; ﺷﻬﻮﺍﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭﻟﺬﺕ ﺯﻧﺪﮔﻰ ﻣﻌﻤﻮ&#= 65247;ﻰ ﻭﺯﻧﺪﻩ ﻣﺎﻧﺪ&#= 65253;،ﺿﻌﻒ ﻫﺮﻣﻮﺟﻮﺩ ﺯﻧ&#= 65194;ﻩ ﺍﺳﺖ. ﻭﮐﺴﻰ ﺣﺎ= ﺿﺮ ﺑﺘﻤﺮﮐﺰ ﺩﺭ ﻫ&= #65198; ﺯﻣﺎﻥ ﻧﻴﺴﺖ.ﺣ&= #65176;ﻰ ﺍﮔﺮ ﻭﻋﺪﻩ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﻣﻴﻴﺎﺑﺪ. = ﻭﻟﻰ ﺍﻳﻦ ﺳﺎﻟﻚ ﻭﺍ&= #65211;ﻞ ﺑﻤﺮﺯ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ&#= 1548;که ﺒﺎ ﺍﺳﺘﻀﻌﺎف &#= 65192;ﻮﻳﺶ ﺑﻤﺮﺯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﺍﺭﺍﺩ&= #65263; ﻣﻴﺮﺳﺪ، ﮐﻪ ﺑ&#= 65176;ﻮﺍﻧﺪ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65169;ﺮﺳﺪ. ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎ&= #65253; ﺭﻭﺵ ﻣﺤﻤﺪﻯ، &#= 65207;ﻬﻮﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺒﺎﺷﺪ.ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﻣﺴﻴﺤﻰ ﺑﺮﺍﻯ &= #65197;ﺳﻴﺪﻥ ﺑﻨﻮﺭ ﺭﺏّ ﺍﻟ&#= 65236;ﺼﻞ ﻣﺼﻄﻔﻮﻯ،ﻭﺯA= 197;ﺩﺷتیان ﻮﺑﻨﻰ ﺍﺳﺮﺍﺋ&#= 65268;ﻠﻰ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺸﻬﻮﺩ ﺭﺏّ ﺍﻟﻔﺼﻞ ﻣ&#= 65198;ﺗﻀﻮﻯ ایلی یا اله ﻣ&= #65268;ﮑﻮﺷﻨﺪ. <o:p></o:p> = 5165;ﺻﻮﻟﺎ ﻟﺬﺕ ﺯﻧﺪﮔﻰ ﻭ&= #65227;ﺪﻩ ﺍﻟﻬﻰ، ﮐﻪ ﺑﻬ&#= 65208;ﺖ ﭼﻬﺎﺭﻡ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﺗﻮﻟﺪ ﭘﻴﺸ&= #65268;ﻦ ﺑﺸﺮﻯ ﺍﻭ ﺑﻮﺩ&= #65257; ﺍﺳﺖ.ﺯﻳﺮﺍ ﺑﻤ&= #65198;ﺍﺗﺒﻰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ&#= 1548;ﺑﺨﺼﻮﺹ ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺳﻠﻮﮐﻰ ﺭﺳﻴﺪ&#= 65257; ﻭ ﻳﺎ ﺑﺨﺎﻃﺮ ﺷ= ﻬﻮﺩ ﻭﺩﺭ ﺭﻧﺠﻬﺎﻯ &= #65199;ﻧﺪﮔﻰ ﺧﻮﺩ، ﺑﺎﻋث ﭘ= 5268;ﺸﺮﻓﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #64404;ﺮﺩﻳﺪﻩ.ﮔﺮچ= 07; اﻣﺮﻭﺯ ﺑﺎﻳﺪ &#= 65235;ﺴﺎﺩ ﺭﻭﺣﻰ ﻭﮐﺸﺘﺎ&#= 65197; ﻭﺁﺯﺍﺭﺩﻳﮕﺮ= 5165;ن کرﺩﻫ ﺒﺎﺷﺪ.ک= 07; ﻤﺮﺩم اﺯ ﺁﺯﺍﺩﻯ ﺑﺎ&#= 65227;ث ﻗﻬﻘﺮﺍﻯ ﻏﻴﺮ &= #65203;ﺎﻟﮑﺎﻥ ﺍﺳﺖ.ﮐﻪ ﻗﺸﺮﻳ&= #1617;ﻮﻥ ﻣﺬﻫﺒﻰ،ﺑﺪﻭA= 253; ﭼﻨﻴﻦ ﺁﺯﺍﺭﻯ&#= 1548;ﺑﺎﺯ ﻣﺸﺮﻙ ﺁﺧﻮﻧﺪ &= #64344;ﺮﺳﺖ ﻫﺴﺘﻨﺪ.ﭼﻪ ﺭﺳ&= #65194; ﮐﻪ ﻣﺮﺩﻡ ﺁﺯﺍ&= #65197; ﻧﺒﺎﺷﺪ. ﺑﻘﻮﻝ = ﺷﺎﻋﺮ ﻣﻰ ﺑﺨﻮﺭ ﻣﻨﺒ&= #65198; ﺑﺴﻮﺯﺍﻥ ﻣﺮﺩ&#= 65249; ﺁﺯﺍﺭﻯ ﻣﮑﻦ.ﻭ&= #65247;ﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻮ&= #65247;ﺪ ﻗﺒﻠﻰ، ﭘس اﺯ = 4404;ﺬﺷت اﺯ ﺩﻭﺭﻩ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻭﺗﮑﻤﻴل ﺴﺎﺧ= 5176;ﻤﺎن ﺬﻫﻨﻰ ﻭﻋﺼﺒﻰ &= #65261;ﻋﻘﻞ ﻣﺎﺩﻯ ﺍﺳﺖ، ک= 607; ﺒﻌﻘﻞ ﻟﻮﺍﻣﻪ &= #65255;ﻘّﺎﺩ ﺧﻮﻳﺸﺘن ﺮﺳﻴ= 5194;ﻩ، ﺁﻧﮕﺎه ﺴﺮﻧﻮ= 5207;ت ﻮ ﮐﺮﺍﻣﺎﺕ ﺑﺎ&= #65247;ﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻓﻌ&= #65248;ﻰ ﺧﻮﺩﺭﺍ،ﮐﻪ ﭘ= 5166;ﺩﺍﺵ ﺍﻟﻬﻰ ﻧﺘﻴﺠﻪ &= #65175;ﮑّﺎﻣﻠﺎﺕ ﻗﺒﻠﻰ ﺑﻮﺩﻩ،= 5251;ﻴﺘﻮﺍﻧﺪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ&#= 1548; ﺻﺮﻑ ﺗﺤﻘﻖ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻘﻮه اﻯ ک= 07; ﻔﻌﻠﺎ ﺩﺍﺭﺩ ﺑﮑﻨﺪ.ﻭ&= #65251;ﻴﺘﻮﺍﻧﺪ ﺗﺎﺳﺮﺣﺪّ ﺁن = 5176;ﮑﺎﻣﻞ ﺭﻭﺣی ﺒﻴﺸﺘﺮ &#= 65255;ﻤﺎﻳﺪ ﻭﺁﻧﺮﺍ ﺍﻧﺠﺎ&#= 1605; ﺒﺪﻫﺪ. ﻳﻌﻨﻰ ﺑ= ﻬﺸﺘﻰ ﺭﺍ ﺑﺪﻫﺪ، ﻭﺑ&#= 65170;ﻬﺸﺖ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﺑﻬﺘﺮ ﺁﻳﻨﺪﻩ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﻚ ﻣﺤﻤﺪﻯ &= #65169;ﺮﺳﺪ.ﻭﺍﻟّﺎ ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻗﺒ&#= 65246; ﺍﺯ ﻣﺤﻤﺪ،ﺑﺎ= 5199;ﮔﺸﺖ ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65193;ﺍﺭﻧﺪ.ﭘﺶ ﻋﻠﺎﻗﻪ ﺑﺘﻮﺟ&#= 1617;ﻪ ﻭﻫﺸﻴﺎﺭﻯ ﺍﻧ&#= 65204;ﺎﻥ،ﻣﻨﺎﺳﺐ ﺷﺄﻥ ﻣﻘﺎﻡ= ; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻭ ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺑ= ﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻭﻳﺎ ﺳﺎﻠﮑﺎﻥ &= #64344;ﻴﺸﺮﻓﺘﻪ ﺳﻠﻮﮐﻰ ﺩﺭ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس .ﺍﻟﺒﺘﻪ ﮐ&= #65258; ﻣﻄﻠﻘﺎ ﻧﻤﻰ ﺗ&= #65262;ﺍﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 65252;ﻮﺩ. ﭼﻮﻥ ﺗﻨﻬﺎ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺭﻭﺡ ﺍﻟ&= #65156;ﺭﻭﺍﺡ ﺍﺳﺖ،ﮐﻪ ﻣﻄﻠ= 5240;ﺎ ﭘﺎﻙ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺁﻧﺮﺍ ﺭﻭﺡ ﺍﻟ&= #65156;ﺭﻭﺍﺡ ﻧﻴﺰ ﮔﻔته اﻧA= 194;.ﻳﺎ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍ&#= 65197;،ﺁﺧﺮﻳﻦ ﺗﺠﻠّﻴﺎﺕ ﻧﻮ= 5197;ﻯ ﻭ ﺷﻬﻮﺩﻯ ﺍﺭﺑ&= #65166;ﺏ ﻧﻮﻉ ﻗﺒﻠﻰ. ﺳﺎ= ﻟﻚ ﺑﺸﺮﻯ ﺩﺭ ﺷﺶ ﻭ= ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ،ﺗﻨﻬA= 166; ﮐﻨﺘﺮﻝ ﻧﻔس ﻭ&#= 65191;ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻣﻴﮑﻨﺪ. = ﻳﻌﻨﻰ ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ ﮐ= ﺎﺭﻯ ﻧﻤﻰ ﮐﻨﺪ،ﺍﮔ= 5198;ﭘﻴﺮ ﮔﻔﺘﻪ ﺑﺎﺷﺪ. ﻳ= ﺎ ﺍﺟﺎﺯﻩ ﺁﻧﺮﺍ &= #65193;ﺍﺩﻩ ﺑﺎﺷﺪ. ﺗﺎ ﻣﺒﺎ= ﺩﺍ ﺍﺯ ﻟﺤﺎﻅ ﺭﻭﺍ&= #65255;ﻰ ﺍﺻﻞ ﺗﺴﻠﻴﻢ ﻭ&= #65175;ﻮﮐّﻠﻰ ﮐﻪ ﺗﻌﻬّﺪ ﮐﺮ&#= 65193;ﻩ ﺑﻬﻢ ﺑﺨﻮﺭﺩ.ﻟ&= #65196;ﺍ ﺗﮑﺎﻣﻞ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺭﺍ ﻃﺒﻴﻌﻰ،ﻭ &#= 65175;ﮑﺎﻣﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ ﻣﻴﺨﻮ&#= 65165;ﻧﻴﻢ.ﺯﻳﺮﺍ ﺗﻨﻬﺎ ﺧﻮﻳﺸﺘ&#= 65254; ﺩﺍﺭﻯ ﻣﻴﮑﻨﺪ&#= 1548;ﻭﺑﻘﻴﻪ ﻣﻌﺎﻳﺐ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ&#= 1548; ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻨﺘﻘﻞ &= #65251;ﻴﮕﺮﺩﺩ.ﮔﺮﭼ= 5258; ﻣثلا ﺑﺨﺸﻨﺪʌ= 57; ﺧﺪﺍﻭﻧﺪ ﻭﻣﻌﺼﻮﻡ ﺑﺎﺷ&#= 65194;.ﺯﻳﺮﺍ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﺁﻥ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ،ﻋﻤﻴﻖ = 5175;ﺮ ﻣﻴﺘﻮﺍﻧﺪ ﻣﻌ&#= 65166;ﻳﺐ ﻇﺎﻫﺮ ﺷﺪﻩ،ﻧ= 5176;ﻴﺠﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺗﻮ&= #65247;ﺪﺍﺕ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65169;ﺸﻨﺎﺳﺪ.ﻭﺗﮑ= 5166;ﻣﻞ ﻧﺴﺒﺘﺎ ﺍﺭﺍﺩ&#= 65263; ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ.&= #65165;ﻳﻨﻚ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65255;ﻤﻴﺘﻮﺍﻧﺪ، ﺑﻴﺶ ﺍﺯ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻘﻮّﻩ ﺗﻮ= 5247;ﺪ ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ &= #65165;ﻧﺠﺎﻡ ﺑﺪﻫﺪ.ﺯﻳﺮﺍ ﺍ&= #65267;ﻦ ﺳﺮﻧﻮﺷﺖ ﻋﻘل &#= 65252;ﺤﺪﻭﺩ ﺩﺍﺭﺩ.ﻭﺣﺘﻰ ﺳ&= #65166;ﻟﻚ ﺑﺎ ﺷﻬﻮﺩ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺧﻮﺩ،ﮐ= 5258; ﻋﻘﻞ ﺍﻟﻬﻰ ﻭﻧ&= #65268;ﺮﻭﻣﻨﺪی ﻨﻴﺰ ﻣﻴﻴﺎﺑﺪ&#= 1548;ﻫﻨﻮﺯ ﺑﻤﺮﺯ ﻋﻘﻞ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﻧﻤ&= #65268;ﺮﺳﺪ.ﮔﺮﭼﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #64400;ﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65260;ﺸتی ﺨﻮﺩ ﺍﻳﻦ ﺷﺎﻧ&= #1587; ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﺑﺎﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﺗﺮﺑ&= #65268;ﺖ ﺳﺎﻟﮑﺎﻥ ﺩﻳﮕ&#= 65198;،ﻭﻫﺪﺍﻳﺖ ﺑﻴﺸﺘﺮ ﻣﺮﺩﻡ &= #65261;ﻟﻮ ﺩﺭ ﺣﺪﻭﺩ ﮐﻤﻰ&= #1548;ﭘﺎﺩﺍﺵ ﺍﻟﻬﻰ ﺑﺼﻮﺭﺕ &= #65195;ﺧﻴﺮﻩ <= span lang=3DAR-SA>ﺁﺧﺮﺕ ﻳﻌﻨʌ= 64; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﻪ = ﺩﺭ ﻓﺼﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺭﺟﻌ&#= 65174; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻨ&= #65252;ﺎﻳﺪ.ﻟﺬﺗﻬﺎ= 5263; ﻧﻔس ﺍﻣّﺎﺭﻩ = 5175;ﺰﮐﻴﻪ ﻧﺸﺪﻩ،ﻭ ﻧﻴﺰ &#= 65239;ﺎﺑﻞ ﮐﻨﺘﺮﻝ، ﺍﺯ ﺗ&#= 65198;س ﻗﺎﻧﻮﻥ ﻭﻣﻮﺍ&#= 65255;ﻊ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ= ﻟﺤﻈﻪ ﭘﻴﺪﺍ ﺷﺪن ﻤﻮ&#= 65239;ﻌﻴّﺘﻬﺎﻯ ﺧﺎﺹ،ﻃﺒﻴﻌﺘA= 166; ﺟﻨﻮن ﺁﻣﻴﺰ ﻋ&#= 65240;ﺪهﻫﺎ ﺑﻴﺪﺍﺭ ﮔﺸﺘﻪ&#= 1548;ﻭﻋﻘل ﻮﺫﻫن ﻮ ﺟﺴﻢ ﺻ&= #65166;ﺣﺐ ﺁﻥ،ﻗﺪﺭﺕ ﮐﻨ= 5176;ﺮل ﺮﺍ ﺍﺯﺩﺳت ﻤﻴ&#= 65194;ﻫﺪ.ﻟﺬت که ﺩﺭ ﻫﻤﻪ ﻣﻮ&#= 65183;ﻮﺩﺍﺕ ﺯﻧﺪﻩ ﻫﺴﺖ، ﻣ&#= 65188;ﺮﻙ ﮐﻮﺭ ﻭﺩﻳﻮﺍن= 607; اﻯ ﺍﺳﺖ ﮐﻪ ﺑﮑ&= #65166;ﺭﻫﺎﻯ ﻏﻴﺮ ﻣﻌﻘﻮﻝ ﻭ = ﻏﻴﺮ ﻣﻌﻤﻮﻝ ﺻﺎﺣﺐ &= #65191;ﻮﺩﺑﭙﺮﺩﺍﺯA= 193;. ﻭﺍﻳﻦ ﻋﻴﺐ ﻧﺎ&= #65191;ﻮﺩ ﺁﮔﺎﻩ ﺣﺎﮐﻢ ﺑ&= #65198;ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺍﺳ&#= 65174;. ﻭ ﺩﺭ ﺣﺎﻓﻈﻪ ﺧ= ﻮﺩ ﺁﮔﺎﻩ، ﺁﻧﻘﺪ= 5197;ﻫﺎ ﻫﺸﻴﺎﺭﻯ ﻧﻴﺴ&#= 65174;،ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻴﺎﺩ &= #65191;ﺪﺍ ﻭﻗﺎﻧﻮﻥ ﻭﻣﺠ&#= 65166;ﺯﺍﺕ ﺑﻴﻔﺘﺪ.ﻭ ﻟﺬﺍ = ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻟ&= #65196;ﺕ ﻭ ﺷﻬﻮﺕ ﺷﮑﻢ ﭘ= ﺮﺳﺘﻰ ﻭﺗﻦ ﭘﺮﻭﺭﻯ، &#= 65261; ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﻭ&= #65219;ﻤﻊ ﻭ ﺯﺭﺃﻧﺪﻭﺯﻯ&#= 1548;ﻭﺣﺮﺹ ﺩﺍﺷﺘﻦ ﻫﺮ ﻫﻨ&= #65198;ﻯ ﻫﻤﮕﻰ ﻣﻔﻴﺪ ﺯ&= #65255;ﺪﮔﻰ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ. = ﻭﻟﻰ ﺑﺎﻋث ﮐﺎﺭﻣﺎ= 5259;ﺎﻯ ﭘس اﺯﻣﺮﮒ ﻣﻴ= 5208;ﻮﻧﺪ.ﺳﺎﻟﻚ ﺑﺸﺪت اﺯ ﺁﻧﻬ= 5166; ﻣﺤﺮﻭﻡ ﻭﻣﻤﻨ&#= 65262;ﻉ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺩﻭ= ﺭﻩ ﺍﺣﺮﺍﻡ ﺳﺎﻟﻚ &= #64400;ﻪ ﺩﺭ ﺣﺞ ﺃﮐﺒﺮ ﺍ= ﻟﻬﻰ ﺩﺭﺳﻠﻮﻙ</sp= an> &#= 65165;ﺳﺖ،ﺩﺭ ﺗﻤﺎﻡ ﻣﺪﺕ ﭼﻨ&= #65194; ﺳﺎﻟﻪ ﺳﻠﻮﮐﻰ &= #65191;ﻮﺩ، ﺍﺯ ﻫﺮﭼﻪ ﻫﺴﺖ = ﻭﻧﻴﺴﺖ، ﮐﺎﺭ ﺣﺮﺍﻡ ﺣﺞ = ﮐﻌﺒﻪ ﺭﺍ، ﮐﻪ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺣﺞ ﺃﮐﺒﺮ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺩﺭ ﺳﻠﻮﻙ ﺍﺳﺖ&= #1548;ﺑﺮ ﺧﻮﺩ ﺣﺮﺍﻡ ﻭﺗ&= #65188;ﺮﻳم ﻤﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﮐﺎﺭﻯ ﭼﻮﻥ ﺧﺎ&= #65197;ﺵ ﺗﻦ ﺑﺮﺍﻯ ﺳﺎﻟ&= #65242;، ﭼﻮﻥ ﺑﻨﺤﻮﻯ ﻟ&= #65196;ﺕ ﺩﺍﺭﺩ، ﻭ ﻣﻨﺠ&#= 65198; ﺑﺒﺎﺯﻯ ﻭﻋﺪﻡ &= #65175;ﻮجه ﺪﺭﺗﻮﺳّﻞ ﻣﻴ= 5170;ﺎﺷﺪ ، ﺑﺨﺼﻮﺹ ﺩﺭﻫ&#= 65256;ﮕﺎﻡ ﺍﺟﺮﺍﻯ &#= 65259;ﺮﮔﻮﻧﻬﺎﻋﻤʋ= 66;ﻝ ﻋﺒﺎﺩﻯ ﺧﻮﺩ ﮐ&= #65258; ﺩﺭ ﺣﺎﻝ ﺗﻤﺮﮐ&= #65200; ﻭﺗﻮﺳّﻞ ﺩﺭ ﻭ&#= 65203;ﻴله اﻟﻬﻰ ﻣﻰ ﺑﺎﺷ&#= 65194;، ﻣﻨﺠﺮ ﺑﺒﺎﻃﻞ &= #65207;ﺪﻥ ﻭﺿﻮ،ﻳﺎ ﻫﻤﺎ= 5253; ﻭﻳﺴﻮ ﻭ ﺳﻤﺖ ﻭ= ﻧﻮﺭ ﻣﻮﺭﺩ ﺗﻮﺳّﻞ &#= 65227;ﺒﺎﺩﻯﺍﻭ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺁﻧ&= #65198;ﺍ ﺍﺻﻄﻠﺎﺣﺎ (ﺣَ&#= 65194;َث ) ﺑﺎﻃﻞ ﮐﻨﻨﺪﻩ= ﻭﺿﻮﻯ ﻭ ﺻﻮﺭﺕ ﺷﺴﺘﻦ = ﻣﻴﺪﺍﻧﻨﺪ.ﺯﻳ&#= 65198;ﺍ ﺣﺎﺩثه اﻯ ﺍﺳA= 174;،ﮐﻪ ﻣﻴﺎﻥ ﮐﺎﺭ ﺳﺎ&= #65247;ﻚ ﺩﺭ ﺗﻮﺳّﻞ ﻭﺍ&#= 65197;ﺩ ﺷﺪﻩ،ﻭﻧﻈﺮ </spa= n>ﺳﺎﻟﻚ ﺭﺍ ﻭA= 247;ﻮﻟﺤظه ای اﺯﻧﻮﺭﻣﺼʌ= 20;ﻔﻮﻯ ﮐﺮﺩه اﺳﺖ.ﻭﺍ= 5211;ﻄﻠﺎﺣﺎ ﺗﺠﺪﻳﺪ ﻭﺿﻮی &#= 65252;ﻴﻨﻤﺎﻳﺪ.ﺣﻀA= 262;ﺭ ﺫﻫﻨی ﻴﻮﺳﻴل= 07; اﻟﻬﻰ که ﺒﺎﻳA= 194; ﻣﺠﺪﺩﺍ ﺁﻣﺎﺩ&#= 1607; گرﺩﺩ.ﺗﺎﻫﺮﻋA= 170;ﺎﺩت ﻤﻮﺭﺩ ﺗﻌﻬّﺪ &#= 65191;ﻮﺩ ﻭ ﺩﺳﺘﻮﺭ ﭘﻴﺮ = ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ.<= o:p></o:p> = 5169;ﺮﺧﻰ ﺍﺯ ﻓﻠﺎﺳﻔﻪ ﺭ&= #65261;ﺍﻥ ﺷﻨﺎس ﻣﻴﻞ ﺩﺍ&#= 65191;ﻠﻰ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ &= #65175;ﻮﺟّﻪ ﺑﭙﺪﻳﺪﻩ ﻫﺎﻯ &= #65183;ﺪﻳﺪ،ﻭﻏﺎﻓʌ= 46; ﮐﻨﻨﺪﻩ ﻭﻏﻴﺮ &= #65251;ﻨﺘﻈﺮه ﺮﺍ ﺑﺨﺎﻃﺮ ﺑﻄ&= #65248;ﺎﻥ ﻫﺮﺗﻐﻴﻴﺮ ﻟﺎ&#= 65199;ﻡ ﻭ ﻋﺪﻡ ﺣﻔﻆ ﺗﻌ= ﺎﺩﻝ ﻭﻭﺣﺪﺕ ﮐﻠّﻰ &#= 65207;ﺨﺺ ﻣﻴﺒﺎﺷﺪ. ﺍﺳﭙ&= #65268;ﻨﻮﺯﺍ ﺍﻳﻦ ﻣﻴﻞ ﺩﺍﺧ&= #65248;ﻰ ﺭﺍ،ﻧﺰﻭﻉ ﻭﺍ= 5203;ﺎس ﻣﻮﺟﻮﺩ ﺍﻧﺴﺎ&#= 65253; ﺧﻮﺍﻧﺪه اﺳﺖ.= 5165;ﻳﻦ ﻧﺰﻭع ﻮﮐﺸش اA= 255;ﺴﺎﻥ ﺑﺮﺣﺴﺐ ﺷﺄﻥ ﻭ&= #65251;ﻘﺎﻡ ﺗﮑﺎﻣﻞ ﺍﻭ،ﺑ= 5166;ﻣﻮﺭ ﺟﻬﺎﻥ ﺩﺭ ﻏﻴﺮ = ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺳﺎﻟﮑﺎﻥ ﻣﻴﻞ &= #65261; ﮐﺸﺶ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﺗﺮ،ﻭﻣﻨﺤﺼ᥷= 8;ﺍ ﺩﺭ ﺍﻣﻮﺭﺍﻟﻬ&#= 65264; ﻭﻭﺳﺎﺋﻞ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﺩ&= #65197; ﻭﺍﻗﻊ ﺍﻳﻦ ﻣﻴ&= #65246; ﺗﻮﺟّﻪ ﻭﮐﺸﺶ &#= 65165;ﺭﺍﺩﻩ ﺯﻧﺪﮔﻰ ﺍﺳﺖ. ﻭ= ﺑﺮﺣﺴﺐ ﻣﺎﻫﻴّت ﻮﺷﺄA= 253; ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﺍﺳﺖ. ﻭﭼﻮﻥ ﺍﻧ= ﺴﺎﻥ ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ&#= 1548;ﻭﺣﺘﻰ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ،ﻣﺎﻫﻴّﺘ᥾= 4; ﺫﻫﻨﻰ ﺭﻭﺍﻧﻰ &= #65261;ﺟﺴﻤﻰ ﻣﺎﺩﻯ ﺩﺍﺭﺩ. ﭘ= س ﺑﺮﺍﻯ ﺣﻔﻆ ﺍﻳ&= #65254; ﺫﺍﺕ ﺑﺪﻳﻦ ﺗﻮ&= #65183;ّﻪ ﻣﻴﭙﺮﺩﺍﺯﺩ،A= 261;ﺗﺎ ﺯﻧﺪه ﺒﻮﺩﻧﺪ. &= #65261;ﻟﻰ ﻣﻮﺍﺟﻪ ﺑﺎ ﻓﺮ&= #65165;ﻭﺍﻥ ﺧﻄﺎﻫﺎﻯ ﻣﺨﺎﻟﻒ ﺗ= ﮑﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﺎﻥ ﺍﺳﺖ.ﭘس ﻗﻬﻘﺮ&#= 65165;ﺋی ﺘﺮ ﻭﮐﺎﺭﻣﺎﺋ&#= 1740; ﻤﻴﺸﻮﺩ. ﮔﺮﭼﻪ = ﺩﺭﻗﺸﺮﻳّﻮﻥ ﻣﺬﻫﻰ ﻭ ﺁﺧﻮﻧ&= #65194;ﻫﺎ ﻗﻬﻘﺮﺍﻳﻰ ﻣﺴ&#= 65190; ﻭﻓﺴﺦ ﺷﺪﻳﺪﺗ&#= 65198; ﻫﺴﺖ.ﺑﻘﻮﻝ ﻗﺮ&= #65153;ﻥ ﭼﻨﺎﻥ ﻣﺴﺦ ﻣﻴ&= #65208;ﻮﻧﺪ،ﮐﻪ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ&= #65191;ﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺑﺨﺖ &= #65153;ﻧﺎﻥ ﺍﺳﺖ.ﻭﺍﻟّﺎ ﻣ&#= 65166;ﺭ ﻭﻣﻮﺭ ﻭﻓﺴﺨﻬ&#= 65166;ﻯ ﮔﻴﺎﻫﻰ، ﻭ ﮔﻨ&#= 65194;ﻳﺪﮔﻴﻬﺎﻯ ﺑﺪﺗﺮ ﻧﻴﺰ ﺩﺭ = ﺍﻧﺘﻈﺎﺭ ﻋﻮﺍﻡ ﻓﺮﻳﺒﺎ&#= 65253; ﻭ ﻣﺮﺩﻡ ﺁﺯﺍﺭ&= #65165;ﻥ ﻭﺟﻬﻨّﻤﻰ ﮐﺮ= 5193;ﻥ ﻫﺮچه ﺒﻴﺸﺘﺮ = 5251;ﺮﺩﻡ ﺩﺭﻓﺮﻳب ﺁﻧﻬ= 5166; ﺍﺳﺖ.ﻭﻟﻰ ﺳﺎﻟ&= #64401;ﺎﻥ ﻫﻢ ﺟﺴﻢ ﻭ ﻫﻢ ﺫ= ;ﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ،ﻭA= 187;ﺘﻰ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 1740; ﺨﻮﺩﺭﺍ ﺩﺭ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺭﺍ ﺑﮑﻠّﻰ ﺑﭙ&#= 65166;ﻯ ﻣﺮﮒ ﺍﺭﺍﺩﻯ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﻧﻴﺰ ﻣ= ﻴﺮﺳﺎﻧﻨﺪ ﻭ ﺗﻤﺎﻡ ﺗﻮﺟّ&#= 65258; ﺑﺴﻮﻯ ﺳﻮﮊﻩ ﺍ&= #65247;ﻬﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﭼﻮ= ﻥ </spa= n>ﺭﻭﺡ ﺍﻟﻘﺪž= 7; ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑﺪﻳ&#= 65194;ﺍﺭ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﭘﻨﺠﮕﺎﻧﻪ ﻭﻟ&#= 65166;ﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﺑﺮﺳﻨﺪ. ﺑﺎﺯ ﭘ= ﻴﺸﺮﻓﺘﻰ ﺍﺳﺖ،ﮐﻪ ﺑﺎ ﻧ&#= 65204;ﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ ﺑﺠﻬﺎ&= #65253; ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ،ﺗﺎ ﺧﻮﺩﺭﺍﺑﻨﻮﺭ &#= 65239;ﺎﺋﻢ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﻭﺡ ﺍﻟﻘﺪﺵ ﺑ&= #65198;ﺳﺎﻧﻨﺪ.ﮐﻪ ﺑﮑﻠّﻰ ﺍﺯ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻧﺠﺎﺕ ﺑ&= #65268;ﺎﺑﻨﺪ. ﻣﺎﻫﻴّﺖ ﺭﻭﺍ= 5253; ﺍﻧﺴﺎﻥ ﺩﺭ ﻧﻔ&= #1587; ﺣﻴﻮﺍﻧﻰ ﻳﺎ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ،ʋ= 65;ﺯ ﺟﻨس ﻣﺎﺩﻩ ﺃث= 740;رﻯ ﻭﺍﺯ ﻋﺎﻟﻢ ﻣﻠ&= #64401;ﻮﺗﻰ ﺍﺳﺖ.ﮐﻪ ﻣﻠﮑﻮ&= #65173; ﺭﻭﺡ،ﺟﻬﺎﻥ ﻧ= 5166;ﺳﻮﺕ ﻣﺎﺩﻯ ﺍﺳﺖ.ﮐﻪ = ﺗﻤﺎﻡ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻫ&= #65204;ﺘﻰ، ﻭﻧﻴﺰ ﺑﺘﻤﺎﻡ &= #65183;ﺴﻢ ﺍﻧﺴﺎﻥ، ﻏﺮﻕ &#= 65193;ﻧﻴﺎﻯ ﻣﻠﮑﻮﺗﻰ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ.ﮐﻪ ﺍﺭﻭﺍﺡ ﺑﺸﺮﻯ &= #65251;ﻠﮑﻮﺗﻰ،ﻭﻣʋ= 76;ﻮﻟﺪ ﺩﺭ ﺑﺪﻥ ﻧﺎﺳﻮ&= #65175;ﻰ ﻭﺑﺸﺮﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ ﮐﺎﻣ&#= 65246; ﻭﻟﺎﻳت ﺴﻠﻮﮐ= 5264; ﻣﺤﻤﺪﻯ،ﺑﻤﺮA= 199; ﻧﻬﺎﺋﻰ ﺭﺳﻴﺪ&#= 65253; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65203;ﻴﺪﻩ،ﮐﻪ ﺟﺒﺮﻭﺕ ﻧﺨﺴﺘ&#= 65268;ﻦ ﺍﺳﺖ. ﻣﮑﺎﻥ ﻟﺎ= ﻣﮑﺎﻥ ﺭﻭﺡ ﺍﻟﻘﺪس،A= 197;ﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ&#= 1548;ﻭﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﭼﻮﻥ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65169;ﺨﻠﻖ ﺑﺎﺯ ﮔﺮﺩﺩ، ﺑ&#= 65228;ﺮﺵ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺍ&= #65203;ﺮاء ﻭ ﻣﻌﺮﺍﺝ= ﻣﻴﻨﻤﺎﻳﺪ.ﺁﻧ&= #64405;ﺎﻩ ﺑﺠﺒﺮﻭﺕ ﺩﻭﻡ &= #65165;ﺯ ﺳﻤﺖ ﻣﺎ ﻣﻴﺮﺳ&= #65194;. ﮐﻪ ﻣﮑﺎﻥ ﻟﺎ ﻣ= ﮑﺎﻥ ﺭﺏّ ﻧﺎﺩﻳﺪﻩ &#= 65197;ﺣﻤﺎﻥ ﺭبّ النوﻉ ﻓﻮ= ;ﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪه &#= 65252;ﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﻓﻌﻠﺎ ﺑﺎ&= #65247;ﺎﻯ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65252;ﻴﺮﻭﻧﺪ ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ، ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ ﺩﺭ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ،ﺑ= 5184;ﺎﻯ ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﻨ&= #65262;ﺭ ﺭﺣﻤﺎﻥ ﺑﺒﺎﻟ&#= 65166;ﻯ ﻋﺮﺵ ﺍﻭ ﻣﻴﺮﻭ&= #65193;. ﻭ ﺧﻮﺩ ﺩﺭ ﺑﺎﺯ= ﮔﺸﺖ ﺑﺨﻠﻖ،ﺗﺠﺴّʌ= 50; ﺍﻧﺴﺎﻧﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﺟﻬﺎن ﺮﺍ ﻣﻴﻴ&#= 65166;ﺑﺪ.ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺩﺭ ﺷﻬ&= #65262;ﺩ ﻋﺮﺷﻰ،ﻭﺩﺭ ﻣ= 5198;ﺣﻠﻪ ﺩﻭم ﺁﻥ (ﺩ= ;ﻧﺎ ﻓﺘﺪﻟّﺎ)،ﺍﺯ = 5197;ﻭﺯنه ای ﻳﻨﻮﺭ ﺧﻮﺭ= 5207;ﻴﺪ ﻣﺎﻧﻨﺪی سمبول ﺮﺣﻤﺎﻥ= ; ﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ، ﮐ&#= 65258; ﮔﻮﺋﻰ ﻗﺮﺹ ﺧﻮ&= #65197;ﺷﻴﺪ،ﺗﻤﺎﻡ ﺁﺳﻤﺎﻥ ﺭﺍ ﻣﻰ = ﭘﻮﺷﺎﻧﺪ.ﻭﻟﻰ ﻧﻮﺭ ﻗﺎﺋم ﺮﺍ &= #65169;ﺼﻮﺭﺕ ﺑﺪﺭ ﻣﻨﻴﺮ ﻣﺎ&= #65257; ﺷﺐ ﭼﻬﺎﺭﺩﻩ ﺩ&= #65267;ﺪه اﻧﺪ.ﻭﻟﻰ ﺳﺎﻟ&#= 64401;ﺎﻥ ﻣﻮﻓﻖ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺑﺎ ﻭﻟ= 5166;ﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﻣﺤﻤﺪ،که ﺒﻨʌ= 62;ﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﻣ= 5268;ﺮﺳﻨﺪ.ﻗﺪﺭﺗʌ= 60;ﺎ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺧﺎﺹ ﺧﻮﺩ ﺭﺍ ﺩ= ﺍﺷﺘﻪ ﮐﻪ ﺗﻮﺍﻥ ﺩﺭﻙ = ﻧﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﺭ= 5165; ﺩﺍﺭﻧﺪ.ﮐﻪ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ. = ﺍﻟﺒﺘﻪ ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻗﺒ&#= 65246; ﺍﺯ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪ ﻧﻴﺰ، ﺷﻬﻮﺩ ﻋ&#= 65198;ﺷﻰ ﻭﻧﻬﺎﺋﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﻧﺪ، ﮐﻪ ﮐ&#= 65166;ﻣﻠﺎﻥ ﻣﺴﻴﺤﻰ ﻧﻮﺭ ﻣ&= #65212;ﻄﻔﻮﻯ،ﻭﮐﺎʌ= 51;ﻠﺎﻥ ﺯﺭﺩﺷﺘﻰ ﻧﻮﺭ &= #65251;ﺮﺗﻀﻮﻯ ﺩﺍﺭﻧﺪ.ﻭ ﻣﻨﻈ&= #65198;ﻩ ﺳﻤﺒﻮﻟﻴﻚ ﻋﺮ&#= 65207;ﻰ ﺁﻧﻬﺎ ﻧﻴﺰ،ﺧ= 5166;ﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﭼﻮﻥ ﺷﮑﻞ ﻣﺮﺑّﻊ ﺩ&#= 65197; ﺷﻬﻮﺩ ﻋﺮﺷﻰ ﺑ&= #65262;ﺩﺍﺋﻰ،ﮐﻪ ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺑﻌﺪﻯ،ﺷﮑﻞ ﮐ= 5248;ّﻰ ﻋﺮﺵ ﭘﻴﭽﻴﺪﮔ&#= 65264; ﺑﻴﺸﺘﺮﻯ ﺭﺍ ﺩ&= #65165;ﺭﺩ.ﮐﻪ ﺩﺭ ﻭﻟﺎﻳت ﻤﺤ&#= 65252;ﺪﻯ،ﺑﺘﺠﺮﺑ᥽= 8; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 1607; ﭽﻮﻥ ﻗﺎﻟﻰ ﺍﻳ&= #65198;ﺍﻧﻰ ﺍﺳﺖ. که ﺘﻤﺎﻡ &= #65153;ﺳﻤﺎﻥ ﺭﺍ ﻓﺮﺵ ﮐﺮﺩﻩ = ﺑﺎﺷﻨﺪ.ﻭﺩﺭ ﻭﺳﻂ ﺁﻥ ﺍﻭﺭﻧ&= #64403; ﻳﺎ ﮐﺮﺳﻰ ﺭبّ &#= 65198;ﺣﻤﺎﻥ،ﻭ ﺳﺮﺍﺳﺮ ﻓﺮﺵ ﻋ&= #65198;ﺵ ﻭﻧﻮﺍﺭ ﺍﻃﺮﺍ&#= 65233; ﺁﻥ،ﺳﻤﺒﻮﻝ ﺃ= 5197;ﺑﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #65165;ﺳﺖ.ﻭ ﺟﻤﻌﺎ ﺗﻤﺎﻡ ﺍ&= #65267;ﻦ ﻓﺮﺵ ﻋﺮﺵ، ﻣﮑ&#= 65166;ﻥ ﻟﺎ ﻣﮑﺎﻥ ﺭبّ اﻟﺄﺭﺑﺎﺏ ﺍﻟ= 5248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﻭ ﺷﺎﻫﺪ ﺗﻨﻬﺎ = ﻗﺴﻤﺖ ﭼﭗ ﺍﻳﻦ ﻓﺮﺵ ﺭ= ﺍ ﺑﻮﺿﻮﺡ ﻣﻰ ﺑﻴ&= #65256;ﺪ،ﻭ ﺑﻘﻴﻪ ﻓﺮﺵ ﺩﺭ = ﺳﻤﺖ ﺭﺍﺳﺖ ﺩﺭ ﺍﻓﻖ = ﺑﻰ ﭘﺎﻳﺎﻥ ﺍﻣﺘﺪ&#= 65165;ﺩ ﺩﺍﺭﺩ. ﺑﺮﺍﻯ ﺗ= ﺸﺒﻴﻪ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ&#= 1548;ﮔﻮﺋﻰ ﻫﺰﺍﺭﺍﻥ</sp= an> &#= 65211;ﻔﺤﻪ ﺷﻴﺸﻬﺎﻯ،ﮐﻪ = 5259;ﺮﻳﻚ ﻧﻘﺸﻰ ﺑﺮﺧﻮﺩ &= #65193;ﺍﺭﺩ،ﺑﺮﻭﻯ ﻫﻢ ﻗﺮﺍﺭ ﮔﺮﻓ&= #65176;ﻪ،ﻭﻧﻮﺭﺍﻟʋ= 56;ﻧﻮﺍﺭ ﺍﻟﻠﻪ ﺍﺯ ﺑﺎﻟ&= #65166; ﻣﻴﺘﺎﺑﺪ،ﺗﺎ = 5169;ﭽﺸﻢ ﺷﺎﻫﺪ ﺑﺮﺳﺪ. ﻭ= ﺗﻤﺎﻡ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺁ&#= 65267;ﻨﺪﻩ،ﺑﺎ ﺗﻔﺎﻭﺕ ﺩﺭ ﻭﺿ&= #65262;ﺡ ﻭﺣﺠم ﺪﺭ ﻫﺮﻧ&#= 65240;ﺸﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #65261;ﮐﻮﭼﮑﺘﺮﻳﻦ ﮔﻞ ﺩﺭ ﺍﻳﻦ ﻧﻘ= ﻮﺵ ﻓﺮﺵ ﻋﺮﺵ ﺭﺣﻤ&= #65166;ﻥ، ﺭﺍ ﮔﻞ ﻣﺤﻤﺪﻯ = ﻳﺎ ﺣﻘﻴﻘﺖ ﻣﺤﻤﺪ&#= 65263; ﺑﺮﺍﻯ ﺍﻳﻦ ﻧﻮ&= #65267;ﺴﻨﺪﻩ ﺍﻟﻬﺎﻡ ﺑﺪﻝ ﮔ&= #65198;ﺩﻳﺪ،ﮐﻪ ﻧﻤﺎﻳﻨﺪه ﺮﺏ= 617; النوﻉ ﺑﺸﺮﻯ ʌ= 07;ﺎﻣﻞ ﺗﻤﺎﻣﻰ ﺍﺭﺑﺎ&#= 65167; ﻧﻮﻉ ﻗﺒﻞ ﺑﺸﺮ&= #65263;،ﺍﺯ ﻣﺮﺍﺗﺐ ﺗﺤﺖ ﺟ&= #65252;ﺎﺩﻯ ﻭﺟﻤﺎﺩﻯ ﻭﻣﺮ&#= 65165;ﺗب أﺭﺑﺎب اﻧﻮﺍʌ= 25; ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺗ&= #65252;ﺎﻡ ﺭبّ اﻟﻔﺼﻠﻬʋ= 66;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﺷﺎﻫﺪ ﻣﺮﺍﺗﺐ ﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﻣ= ﺮﺣﻠﻪ، ﺫﮐﺮ ﻟﺎ ﺍﻟﻪ ﺍ= ﻟّﺎ ﺍﻟﻠﻪ، ﻳﺎ ﺍﻟ&#= 65248;ﻪ ﺃﮐﺒﺮ،ﻭ ﺑﻬﺮ &#= 65199;ﺑﺎﻧﻰ ﺑﻬﻤﻴﻦ ﻣﻌﺎﻧ&#= 65264; ﺭﺍ ﻣﻴﮕﻮﻳﺪ.ﭼ&= #65262;ﻥ ﺑﺘﺠﻠّﻰ ﻋﻈﻴ= 5252;ﺘﺮﻯ ﺭﺳﻴﺪﻩ ﻭﻟﻰ ﻫ&= #65256;ﻮﺯ ﺑﺎﻟﻠﻪ ﻧﺮﺳﻴ&#= 65194;ﻩ ﺍﺳﺖ.<o:p></o:p> = 5251;ﺎﻫﻴّﺖ ﻣﺎﺩﻯ ﻋﺎﻟﻢ ﻧ&= #65166;ﺳﻮﺕ ﺃﺗﻤﻰ،ﻭ ﻋﺎﻟ= 5250; ﻣﻠﮑﻮﺗﻰ ﺍﺭﻭ&#= 65165;ﺡ ﺳﺮﮔﺮﺩﺍﻥ،ﺍA= 199; ﻣﺎﺩﻩ ﺍثیرﻯ A= 261; ﺑﻰ ﻧﻬﺎﻳﺖ ﻋﻮ&= #65165;ﻟﻢ ﺗﺤﺖ ﺃثیرﻯ،ᥴ= 5;ﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﺮ&= #65165;ﺗﺐ ﻣﺎﺩﻩ ﺗﺤﺖ ﺃث&#= 1740;رﻯ ﺍﺳﺖ. ﺗﺎ ﺩﺭ ﻧﻬ= ;ﺎﻳﺖ ﺑﻤﺎﺩﻩ ﻓﺮﺿﻰ &= #65247;ﺎﻫﻮﺕ ﺟﺒﺮﻭﺕ ﺁﺧﺮ ﺍ&= #65247;ﻠﻪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺑﺮﺳﻴﻢ، ﮐﻪ ﻣ&#= 65166;ﻫﻴّﺖ ﻣﺎﺩﻯ ﺍﻭﺭﺍ ﺩ&= #65197; ﺭﻗﻴﻖ ﺑﻮﺩﻥ ﻣ&= #65220;ﻠﻖ،ﻣﺎﺩﻩ(ﺷA= 170;ﻪ ﻋﺪﻡ)ﻣﻴﺨﻮﺍﻧ&#= 65268;ﻢ.ﻭ ﺗﺎﺯﻩ ﺍﻟﻠﻪ ﻧ&= #65268;ﺰ ﭼﻮﻥ ﺃﻫﻮ،ﻳﻌ= 5256;ﻰ ﺍﻳﻦ ﺍﻟﻠﻪ ﻫﻨ&= #65262;ﺯ ﺍﻭ ﻭ ﺧﺪﺍﻭﻧﺪ = ﻫﻮ ﺩﺭ ﻋﻤّﺎٴ ﻭﻫ= 5166;ﻫﻮﺕ ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺮ&= #64404;ﻮﻧﻪ ﻫﺴﺘﻰ ﺑﺮﺍﻯ ﺗ&= #65212;ﻮﺭ ﻣﺎ ﻧﻤﻴﺒﺎﺷﺪ.&= #65261;ﻣﺎﻫﻴّﺖ ﺟﻬﺎﻥ ﻫﺎﻫﻮﺕ &= #65197;ﺍ ﻣﺎﺩﻩ ( ﻋﺪﻡ ﻣﺎ= ;ﺳﻮﺍﻩ)ﻣﻴﮕﻮﺋ&= #65268;ﻢ.ﮐﻪ ﺑﺮﺍﻯ ﻏﻴﺮ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ،ﺩﺭ ﺣﮑﻢ ﻋ&#= 65194;ﻡ ﻭﻣﺎﻫﻴّﺖ ﻧﺪ= 5165;ﺷتن اﺳﺖ. ﻭﻟی ﺒﺮﺍ&#= 65263; ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺁ&= #65255;ﭽﻨﺎن اﺎﺳﺖ،که ﺨﻮ᥷= 3; ﻣﻴﺪﺍﻧﺪ ﻫﺴﺖ. ﺟﺎﺋﻰ که &= #65192;ﺪﺍﻭﻧﺪ ﻫﻮ ﻭﺻﻔﺎﺗﺶﻭ &= #65251;ﺎﻫﻴّﺘﺶ ﺑﺎ ﺫﺍﺕ ﺍﻭ ﻳﮑ= ﻰ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ. = ﻫﻢ ﺻﻔﺎﺗﻰ ﻗﻄﻌﺎ &= #65193;ﺍﺭﺩ ﻭﻫﻢ ﺟﺪﺍ ﺍﺯ ﺍ= ﻭ ﻧﻴﺴﺖ. ﺭﻭﺡ ﻓﺮ= ﺩﻯ ﺩﺭ ﻫﺮ ﻧﻮﻋﻰ،&#= 64380;ﻮﻥ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻳﻚ ﻧﻔﺨﻪ ﻭﺩﻣﻴﺪ&#= 1607; اﻟﻬﻴﺎﺯ ﺭﻭﺡ &#= 65193;ﺭ ﺗﻦ ﺩﺍﺭﺩ،ﮐﻪ &#= 65193;ﺭ ﻧﻄﻔﻪ ﻭﺭﺣﻢ ﺻ&= #65262;ﺭﺕ ﻣﻴﮕﻴﺮﺩ.ﻭﻧﻴ&#= 65200; ﻧﻔﺨﻪ ﺍﻟﻬﻰ ﺩ&= #65261;ﻡ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ،ﭘس ﺍﺯ = 5251;ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 64380;ﻮﻥ ﻧﺠﺎﺕ ﻭﺑﺎﺯﮔ&#= 65208;ﺖ ﺑﺨﻠﻖ ﺩﺍﺭﻧﺪ&#= 64400;ﻪ ﺗﻮﻟﺪ ﺩﻭم اﻟ= 5260;ﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ.ﮐﻪ ﺍﺯ ﮔﻮﺋﻰ ﺍﺯ ﺧ= ﻮﺍﺏ ﻣﺮﮒ ﺑﻴﺪﺍﺭ ﺷ&= #65194;ه اﻧﺪ.ﻭﻏﻴﺮ ﺳﺎ&#= 65247;ﮑﺎﻥ ﺍﻟﻬﻰ ﻧﻔﺨﻪ ﺩ&= #65261;ﻡ ﻧﺪﺍﺭﻧﺪ،ﺗﺎ = 5193;ﺭ ﺗﻮﻟﺪ ﻧﺴﺦ ﻭﻣ&= #65204;ﺦ ﻭﻓﺴﺦ ﺑﻌﺪﻯ ﺑ&= #65166;ﺯ ﻧﻔﺨﻪ ﺭﻭﺣﻰ ﻧ&= #65192;ﺴﺘﻴﻦ ﻭ ﺣﻴﻮﺍﻧﻰ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﺭﻭﺡ ﻓﺮﺩﻯ ﺟﺪ&= #65165;ﺷﺪﻩ ﺃﺯﻟﻰ ﺍﺯ ﺍﻗﻴ&= #65166;ﻧﻮس ﺑﻰ ﮐﺮﺍﻥ ﺍﻟﻠ&= #65258;،ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ&= #65183;ﻤﺎﺩﻯ ﻭ ﮔﻴﺎﻫﻰ ﻭﺣﻴ&= #65262;ﺍﻧﻰ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ = ﺑﺒﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﻣﻴﺮﻭﻧﺪ.ﺗ= 5166; ﺑﺎﺯﮔﺸﺖ ﻣﻮﻋ&#= 65262;ﺩ ﺑﺨﺪﺍﻭﻧﺪﺭﺍ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭ ﻓﺮﻣ= ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺭﺍ = ﻧﻴﺰ ﺍﺟﺮﺍ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﻨﺪ.ﻭﺑﺘﻌﺒ= 5268;ﺮ ﺩﻳﮕﺮ،ﺍﺯ ﻧﺮ= 5193;ﺑﺎﻥ ﺻﻔﺎﺕ ﻭ ﻣﺎﻫﻴ&= #1617;ﺘﻬﺎ،ﻭ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258;، ﺑﺮﺍﻯ ﮐﺴﺐ ﺍﻳ&= #65254; ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺷﻬﻮﺩ ﺧﻮﺩ،ﻋ= 5166;ﻗﺒﺖ ﺩﺭﺍﺑﺪﻳّﺖ ﻣ= 5220;ﻠﻖ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮ&#= 65165;ﺭ ﺍﻟﻠﻪ ﺧﻮﺍﻫﻨ&#= 65194; ﺭﺳﻴﺪ. ﮐﻪ ﺭﻭﺡ= ﻫﺮ ﺃﺗﻢ ﻭ ﻭﻳﺮﻭﺳ&= #65264; ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺭ&= #65203;ﻴﺪ.ﻭﺗﻨﻬﺎﺩ= 5197;ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺍﺭﺍﻯ &= #64400;ﺎﺭﻣﺎﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺟﻬ&#= 65256;ّﻤﻰ ﺍﺳﺖ.ﭼﻮﻥ ﻋﻘﻞ = ﻭﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﺩ، ﻭﺳوء A= 165;ﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺁﻧﻬﺎ ﻣﻴﻨ&= #65252;ﺎﻳﺪ ﻭﺟﺒﺮﺍﻥ ﺑﺎ ﮐ&= #65166;ﺭﻣﺎﻫﺎ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ.&= #65175;ﺎ ﺯﻣﺎﻧﻰ ﮐﻪ ﺩﻭ&= #65169;ﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ،ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65197;ﺳﻴﺪه ﻮﻫﻤﻴﻦ ﻭﻇﻴف= 607; ﺴﻠﻮک اﻟﻬﻰ ﺑ= 5198;ﺍﻯ ﺗﺰﮐﻴﻪ ﻭ ﺗﺨﻠ&= #65268;ﻪ ﺻﻔﺎﺕ ﻣﻨﻔﻰ ﺧ&= #65262;ﺩﺭﺍ ﺑﻨﻤﺎﻳﺪ.ﻭﺑﺎ &= #65175;ﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ&#= 1548; ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ &= #65259;ﻔﺘﮕﺎﻧﻪ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65193;ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺪ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺑﻌﺪ،ﺭﺟﻌﺖ ﺑ= 5184;ﻬﺎﻥ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍ&= #65173; ﺩﻳﮕﺮ ﺑﻨﻤﺎﻳ&#= 65194;. ﻭ ﺑﻬﺸﺘﻬﺎﻯ ﻧ&= #65262;ﻋﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﮐﺮﺍ= ﻣﺎﺕ ﻋﻈﻴﻢ ﻭ ﻋﻈﻴﻢ = ﺗﺮ ﺑﻴﺎﺑﺪ.ﻭﺗﺸﺒ&#= 1617;ﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺭﺍ ﺑﺮﺳﺪ ﮐﻪ ﺣ= ﺘﻤﺎ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﻳ&= #65166;ﻓﺖ.<o:p></o:p> = 5165;ﻣﺎ ﻣﺴﺄﻟﻪ ﻧﻔﻊ ﻭ&= #65251;ﺼﻠﺤﺖ ﻳﺎ ﺩﻓﻊ ﺧﻄﺮ ﻣ= ﻌﺎﻧﻰ ﻣﺨﺘﻠﻒ ﺩﺍﺭﻧ&#= 65194;.ﻧﻔﻊ ﺁﻧﻰ ﻧﺘﻴﺠﻪ ﻫ&= #65268;ﺠﺎﻧﺎﺕ ﺟﻨﺴﻰ ﻳﺎ ﻫﻮﺳ&= #65260;ﺎﻯ ﻧﻔﺴﺎﻧﻰ ﺁﻟﻮ&#= 65193;ﻩ ﺍﺳﺖ.ﻧﻔﻌﻰ ﮐﻪ = ﺻﺮﻑ ﻧﻈﺮ ﺍﺯ ﻣﻀﺮﺍ&= #65173; ﺑﻌﺪ ﺍﺯ ﻧﻔﻊ ﺁ= ﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺗﻤ= ﺎﻣﻰ ﻫﻮﺳﻬﺎﻯ ﻣﺎﺩ&#= 65263; ﻭﺑﺸﺮﻯ ﺍﻧﺴﺎ&#= 65253;،ﮐﺎﺭﻣﺎﺳﺎ᥷= 9; ﻭ ﻗﻬﻘﺮﺍ ﺑﺮ ﺍ= ﺳﺖ.ﺍﮐﻨﻮﻥ ﺩﺭ ﺍﺧﻠﺎﻕ،ﻭ= 4344;س ﺍﺯ ﻣﺮﮒ ﺩﺭ ﻧﺴ= ﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264; ﻭﺑﺪﺗﺮ.ﻟﺬﺍ ﻓ&= #65240;ﺮ ﺍﻧﺴﺎﻥ ﻏﻴﺮﺳ&#= 65166;ﻟﻚ ﻭﻫﺮ ﻣﺤﺮﻭﻣﻴ&#= 1617;ﺘﻰ،ﻭﺣﺘﻰ ﻣﺮﮒ ﺯﻭﺩﺭس ﺑ&#= 65256;ﻔﻊ ﺁﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ = ﻗﻬﻘﺮﺍﻯ ﻧﻮﻋﻰ ﮐﻤﺘﺮﻯ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ.ﻭﻟﻰ ﺍ&= #65255;ﺴﺎﻥ ﺳﺎﻟﻚ ﻧﻴﺰ ﻓﻘ&= #65198;ﺵ ﺑﻨﻔﻊ ﺃﺑﺪﻯ ﺍ&= #65261; ﺍﺳﺖ.ﻭﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ، ﺑﺎﻋث ﻓﺨﺮ ﻭﻣ&#= 65170;ﺎﻫﺎت ﺒﻌﺪی اﻭ،ﺩﺭʋ= 69;ﺮﺍﺑﺮ ثرﻭﺗﻤﻨﺪﺍﻥ A= 261;ﻣﺘﻤﮑّﻨﺎﻥ ﺩﻳﮕﺮ ﺍﺳﺖ. ﻏﻴ= ﺮﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻓﻘﺮ ﻭﻣﺤﺮ&= #65261;ﻣﻴّﺖ ﻧﺎ ﺧﻮﺍﺳﺘﻪ ﺭ&= #65255;ﺠﻬﺎﺋﻰ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺩ= 5255;ﺒﺎﻟﻪ ﻫﻤﺎﻥﺗﮑﺎﻣﻠ= 5166;ﺕ ﻃﺒﻴﻌﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺳﺎﻟ&= #65242; ﺑﺎ ﺧﻮﺩ ﻓﻘﺮﻯ = ﺧﻮﻳﺶ،ﮐﻪ ﺩﺍﻭﻃﻠﺐ ﺍﻳﻦ &= #65235;ﻘﺮﺍﺳﺖ. ﻭ ﺑﺮﺍﻯ ﺭﻓﻊ ﺍ= ﻳﻦ ﻓﻘﺮ ﺳﻌﻰ ﻧﺪﺍ&= #65197;ﺩ،ﻭ ﺑﺪﺍﻥ ﻫﻢ ﻣﻔﺘ&= #65192;ﺮ ﺍﺳﺖ. ﻧﻪ ﻓﻘﻂ ﻣ= ;ﺎﻧﻊ ﺍﺯﻫﺮ ﻗﻬﻘﺮﺍ &= #65261;ﺳﺘﻤﮑﺎﺭﻯ ﻣﺘﻤﮑّﻨﺎﻥ ﺩ= 5267;ﮕﺮ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ&#= 1548;ﮐﻪ ﺣﺘﻰ ﺑﺎ ﺻﺒﻮﺭ&= #65263; ﻭ ﺩﺭﻙ ﺍﺭﺯﺵ ﺍ= ﻳﻦ ﻓﻘﺮ ﻭﻣﺤﺮﻭﻣ&#= 65268;ّﺘﻬﺎ ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﻭ ﺳﺮﻳﻌﺘﺮ = ﻭﻭﺳﻴﻌﺘﺮﻯ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﻭﺑﺎ ﺯﻣﺎﻥ ﻭﺣﺘﻰ ﺳ&= #65198;ﻧﻮﺷﺖ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65191;ﻮﺩ ﻣﺴﺎﺑﻘﻪ ﻣﻰ ﮔ&= #65196;ﺍﺭﺩ.ﻭ ﺿﺮﺭ ﻓﻌﻠﻰ ﺧﻮ&= #65193;ﺭﺍ،ﺗﺒﺪﻳﻞ ﺑﻨﻔﻊ ﺑﻌﺪﻯ ﻭ&= #65155;ﺑﺪﻯ ﻣﻰ ﻧﻤﺎﻳﺪ ﭼﻮ&= #65253; ﭘﺎﺩﺍﺷﻬﺎﻯ ﺷ&#= 65260;ﻮﺩﻯ ﻭﻋﻘﻠﻰ،ﻭ ﺷﺎ= 5267;ﺴﺘﮕﻰ ﻫﺎﻯ ﺗﻮﻟﺪﺍﺕ &= #65169;ﻬﺘﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65268;ﺎﺑﺪ.ﻣﺎﻧﻨﺪ ﮐﺎﺭ ﻣﺤﺼّﻠﻴ= 5254; ﻋﺎﻗﻞ ﮐﻪ ﺩﺭﺩ&= #65261;ﺭﻩ ﺗﺤﺼﻴﻞ ﺧﻮﺩﺭ&#= 65165; ﺍﺯ ﻫﺮ ﻟﺬﺕ ﺟﻮ= ﺋﻰ ﻭ ﺗﻦ ﭘﺮﻭﺭﻯ ﻣ= ﺤﺮﻭﻡ ﻣﻴﮑﻨﻨﺪ. ﺑﺘﺤ&= #65212;ﻴﻞ ﻋﻠﻮﻡ ﻣﻴﭙﺮﺩ&#= 65165;ﺯﺩ. ﮐﻪ ﺁﻳﻨﺪﻩ ﺑﺎ = ﺍﺭﺯﺷﺘﺮ ﺑﻌﺪﻳﺮﺍ ﺩﺍﺭ&#= 65255;ﺪ.ﻭﺍﻟّﺎ ﻋﻠﻮﻡ ﺑﺮﺍﻯ ﻏ&= #65268;ﺮﺳﺎﻟﮑﺎﻥ ﺑﺎﻋث ﻏﺮﻭﺭ ﻭ&#= 65191;ﻮﺩﭘﺴﻨﺪﻯ ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﺑ&= #65194;ﻳﮕﺮﺍﻥ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻗ&= #65260;ﻘﺮﺍ ﺳﺎﺯﻯ ﻭﺣﺠﺎﺏ &= #65155;ﻋﻈﻢ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65165;ﺳﺖ. ﮐﻪ ﻫﺮﮔﺰ ﻧﻤﻴ&= #65176;ﻮﺍﻧﻨﺪ ﻣﻌﺘﻘﺪ ﺑﺎﻫﻤ&#= 65268;ّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮔ&= #65198;ﺩﻧﺪ.ﻭﺍﮔﺮ ﻣﻌﺘﻘﺪ ﺷﺪﻧﺪ &= #65203;ﺨﺘﻰ ﺗﺰکیه ﻨﻔس ﻭʋ= 93;ﻓﻊ ﺁثاﺭ ﻣﻨﻔﻰ ﺍ= 5267;ﻦ ﻋﻠﻮﻡ،ﻭﺳﺘﻤ@= 401;ﺎﺭﻯ ﻫﺎﻯ ﻫﺮ ﻋﺎﻟﻤ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﺑﺨﺼ&= #65262;ﺹ ﻋﻠﻮﻡ ﻣﺬﻫﺒﻰ &= #65261;ﺧﺮﺍﻓﻰ ﻭ ﺑﺮﺩﺍﺷﺘﻬﺎ&#= 65263; ﻣﻌﮑﻮس ﺟﻬﻨّA= 252;ﻰ،ﺍﺯ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﻬﺸﺘﻰ ﺃﻧﺒﻴ&#= 65166; ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺣﺘﻰﺍﮔﺮ ﺗﻤﺎ&#= 65249; ﻋﻤﺮ ﺭﻭﺯﻫﺎ ﺻ&= #65166;ﺋﻢ ﻭ ﺷﺒﻬﺎ ﻗﺎﺋﻢ = ﺑﺎﺷﻨﺪ، ﺑﺎﺯ ﺩﺭ ﻗﻌﺮ ﺟ= ﻬﻨّﻢ ﻫﺴﺘﻨﺪ . ﻳﻌﻨﻰ= ﺩﺭ ﻣﺴﺨﻬﺎﻯ ﻴﻮﺍ&#= 65255;ﻰ،ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣ&= #65204;ﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ &= #65169;ﻬﺘﺮﻳﻦ ﺷﺎﻧس ﺗﻮﻟﺪ ﺑ&#= 65228;ﺪﻯ ﺁﻧﻬﺎ ﺩﺭ ﺟﻬﺎ&= #65253; ﺧﻮﺍﻫﺪ ﺑﻮﺩ .<o:p></o= :p> = 5255;ﻔﻊ ﻣﻌﻨﻮﻯ ﺑﺎﺯ ﺷ&= #65166;ﻳﺴﺘﻪ ﺗﺮ ﺍﺯ ﻧﻔﻊ ﻣﺎ= ﺩﻯ ﻭﻓﻮﺭﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﻃﺎﻟﺒﺎﻥ ﻣﻨﺎ&#= 65235;ﻊ ﻣﻌﻨﻮﻯ ﺩﺭ ﮐﺴ&= #65168; ﻣﻌﺮﻓﺘﻬﺎ ﻭ ﻋ&= #65248;ﻮﻡ،ﻭ ﺷﻨﺎﺧﺘﻬﺎﻯ ﻓ&#= 65248;ﺴﻔﻪ ﻫﺎﻯ ﺑﺸﺮﻯ،ﺑ= 5194;ﻭﻥ ﺍﺳﻴﺮ ﺁﻧﻬﺎ ﺷ&= #65194;ﻥ، ﻫﺮﮔﺰ ﮐﻤﻚ ﺑﺘ&= #65200;ﮐﻴﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65255;ﻤﻰ ﻧﻤﺎﻳﺪ. ﻣﮕﺮ ﮐ= ﻪ ﺑﻨﺪﺭﺕ ﺍﺯ ﺁﻥ = ﺗﺤﺼﻴﻠﺎﺕ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔ&= #65264;،ﻣﺘﻮﺟّﻪ ﺃﻫﻤﻴّﺖ ﺳﻠﻮ= 705; اﻟﻬﻰ ﺷﻮﻧﺪ.ﺁ&#= 65255;ﮕﺎﻩ ﺳﺮﻳﻌﺘﺮ ﺍﺯ ﺑ&= #65264; ﺳﻮﺍﺩﺍﻥ،ﺳﺮA= 227;ﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩ&= #65165;ﺭﻧﺪ. ﺍﮔﺮ ﺑﺎ ﭘﻴﺮ ﺍ= ﻟﻬﻰ ﻭﻋﺸﻖ ﻭﺍﻓﺮ ﻭ = ﺍﻃﺎﻋﺖ ﻋﺎﺷﻘﺎﻧﻪ،ﺍA= 199; ﻭﻟﻰّ ﺍﻟﻬﻰ ﺧ&#= 65262;ﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65235;ﻠﺴﻔﻪ ﻫﺎﻯ ﺍﺧﻠﺎﻗﻰ &= #65261; ﺍﻧﺴﺎﻥ ﺩﻭﺳﺘ&#= 65264; ﻭﺣﻔﻆ ﻣﺤﻴﻂ ﺯ&= #65267;ﺴﺖ ﻭ ﺣﻤﺎﻳت اﺯ ﺣ&#= 65268;ﻮﺍﻧﺎﺕ ﺑﻴﺸﺘﺮ ﮐﻤﻚ ﻣ&= #65268;ﻨﻤﺎﻳﺪ،ﮐﻪ ﮐﺴﻰ ﻣﺘﻮﺟّﻪ &#= 65165;ﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮔ&= #65198;ﺩﺩ.ﻭﺑﻘﻴﻪ ﻋﻠﻮﻡ ﺣﺘﻰ ﭘﺰ&= #65207;ﮑﻰ ﺣﺠﺎﺏ ﺃﻋﻈﻢ ﻭ&= #65251;ﻐﺮﻭﺭﮐﻨﻨﺪA= 257; ﻭﺳﻮﺩ ﺟﻮﺋﻰ ﺑ&= #65170;ﺎﺭ ﻣﻴﺂﻭﺭﺩ. ﻭﻟﻰ = ﻣﻬﻤﺘﺮ ﺍﺯ ﻧﻔﻊ ﻣﺎﺩﻯ = ﻭ ﻧﻔﻊ ﻣﻌﻨﻮﻯ، &#= 65259;ﻤﺎﻥ ﻧﻔﻊ ﻣﻴﻨﻮﻯ ﻭ = ﻟﺎﺯﻣﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺃﺑ&#= 65194;ﻯ،ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻭ ﺣﻔﻆ ﺍﺯ ﻫﺮ ﻗ= ;ﻬﻘﺮﺍﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻣﺠ&= #65194;ﺩ ﺑﺠﻬﺎﻥﺍﺳﺖ .ﻭ = ﺗﻨﻬﺎ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﻭ ﺑﺎ ﻳﻚ ﻣﺮﺑّﻰ &= #65165;ﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺮﺍﻯ ﻫﺮ ﻃﺎﻟ&= #65168; ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ،ﮐﻪ ﺑﺎ ﭘﻨﺞ ﺑﺎﺭ ﺗ= ﻮﻟﺪ ﻭ ﺗﮑﺎﻣﻞ،ﻭﻫ= 5198;ﺑﺎﺭ ﺑﺎ ﻳﻚ ﺷﻬﻮﺩ ﺑ= ﺮﺗﺮﻯ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ،ﻋﺎﻗﺒ᥵= 4; ﺑﺎ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣ&#= 65268;ﺮﺳﻨﺪ. ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﮔﺮﺩﻧﺪ. ﻭﺍﮔﺮ = ﮐﺴﻰ ﺩﺭﺍﻳﻦ ﺗﻮﻟﺪ &= #65255;ﺨﻮﺍﻫﺪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﻨﻤﺎﻳﺪ،ﺣﺘA= 264; ﺍﮔﺮ ﭘﻨﺞ ﺑﺎﺭ = ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﭘﻴﺎﻣﺒﺮ ﺑﻮﺩ&#= 65257;،ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻣﺮ&#= 65169;ﻮﻃﻪ ﺭﺍ ﺩﺍﺷﺘﻪ ﺍﺳ&= #65174;،ﻫﻤﻪ ﺁﻥ ﺍﻣﺘﻴﺎﺯﺍ&#= 65173; ﺭﺍ ﺍﺯ ﺩﺳت ﻤﻴ&= #65194;ﻫﺪ. ﻭﺑﺎﻳﺪ ﺩﻭﺑﺎ&#= 65197;ﻩ ﻭﺣﺘﻰ ﺻﺪ= ; ﺑﺎﺭﻩ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ &= #65261;ﺑﺸﺮﻯ ﺭﺍ،ﺩﺭ ﺁﻳﻨﺪ= 5257; ﻫﺎﻯ ﺩﺭﺩﻧﺎﻙ = ﺟﻬﻨّﻤﻰ ﺟﻬﺎﻥ ﺑﻨﻤﺎﻳ&#= 65194;.ﮐﻪ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ &= #65165;ﻳﻦ ﻋﺬﺍﺑﻬﺎﻯ ﺯﻧ&#= 65194;ﮔﻰ ﺁﻧﺎﻥ ﺭﺍ ﻣﻰ ﺑ= ﻴﻨﻴﻢ.ﺁﻧﮕﺎﻩ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﺠﺪﺩﻯ ﭼﻮﻥ ﺍﻣﺮﻭﺯ ﺑ&= #65166;ﻳﺪ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65187;ﻴﺎﺗﻰ ﻭ ﺃﺑﺪﻯ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ،ﺑﺮﺍﻯ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ = ﺍﻟﻬﻰ ﺭﺍ ﺑﻨﻤﺎﻳﺪ،= 5261; ﺑﺮﺍﻯ ﺯﻣﺎﻧﻰ &= #65255;ﻪ ﺑﺴﻴﺎﺭ ﻃﻮﻟﺎ&#= 65255;ﻰ،ﺗﺴﻠﻴﻢ ﺍﺭﺍﺩﻩ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻭﻭﻟﻰ ﺍﻟﻬﻰ ﻣ&= #65228;ﺮﻓﻰ ﺷﺪﻩ ﺧﺪﺍﻭﻧﺪ &= #64404;ﺮﺩﺩ.ﺗﺎ ﭘس ﺍﺯ ﺷﻬﻮﺩ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﺑﺨﻠﻖ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﻭ ﺍﻟﻬﻰ ﺑﺎﺯ ﮔ= ﺮﺩﺩ،ﻭﻣﻌﺼﻮA= 249; ﺍﺯ ﻫﺮ ﮔﻨﺎﻩ،&#= 65261; ﻣﺼﻮﻥ ﺍﺯ ﻫﺮ ﺟ= ﻬﻨّﻢ ﻭ ﻗﻬﻘﺮﺍﺋی ﻤ&#= 65268;ﺒﺎﺷﺪ. ﺍﮔﺮ ﻃﻤﻊ ﻣﺎﺩ&= #65263;،ﻏﻴﺮ ﻣﻨﻄﻘﻰ ﻭ ﻏﻴﺮ&= #65165;ﺧﻠﺎﻗﻰ ﺍﺳﺖ، ﻃﻤﻊ ﺳﺎ&#= 65247;ﮑﺎﻥ ﺑﺮﺍﻯ ﺗﻘﺮﺏ ﺑ&= #65268;ﺸﺘﺮ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ،ﺑﺴA= 268;ﺎﺭ ﻧﻴﮑﻮ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺗﺎ ﻫ&= #65236;ﺖ ﻫﺰﺍﺭﺳﺎﻝ ﺁﻳ&#= 65256;ﺪﻩ ﺭﺍ ﺟﻠﻮﺗﺮ ﮔﺬ&= #65197; ﺗﮑﺎﻣﻠﻰ ﮐﺮﺩ. = ﻭ ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ &= #65165;ﻟﻬﻰ،ﺷﻬﻮﺩʌ= 59;ﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻭﺣﮑﻤﺘﻬﺎ ﻭﮐ&#= 65198;ﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺑﻴ= 5208;ﺘﺮﻯ ﺭﺍ ﺗﺤﻘﻖ ﺑﺪﻫ&= #65194;. ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺳ&= #65166;ﻟﮑﺎﻥ،ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ= ; ﺑﺸﺮﻯ،ﻭ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺩﺭ ﺭﺟﻌﺖ ﺩﺭ ﻓ= ﺼﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ ﺑﺎ&#= 65207;ﻨﺪ.ﮐﻪ ﺁﻧﮕﺎﻩ ﺗﻮﺍﻥ &= #65227;ﻘﻠﻰ ﻭﺍﺭﺍﺩﻯ ﻭ ﺩﻳ&= #64405;ﺮ ﻟﻮﺍﺯﻡ ﺭﺍ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﺳﺮ= ﻳﻌﺘﺮ ﺑﻨﻮﺭ ﺭبّ ﺮﺣ= 5252;ﺎﻥ ﻧﻴﺰ ﺑﺮﺳﻨﺪ.ﻭ = ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﻨﺪ.ﻭ ﻫﺮ ﻧ= ﻮﻉ ﺑﺎﻟﺎﺗﺮ،ﻫﺰA= 165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﺍﻣﮑﺎ&#= 65255;ﺎﺕﻋﻘﻠﻰ ﻭ ﻏﻴﺮﻩ ﺩﺭ ﻳﻚ= ﺭﻭﺡ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻳ&#= 65194;.<o:p></o:p> = 5255;ﻔﻊ ﺣﻔﻆ ﺫﺍﺕ ﻭﺩﻓ&= #65166;ﻉ ﺍﺯ ﺧﻮﻳﺸﺘﻦ،= 5193;ﺭ ﺗﻤﺎﻣﻰ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻫﺴﺘﻰ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ.ﻭﻓﻄﺮﺕ ﻭﻃﺒﻴﻌﺖ ﺁﻧﻬ&#= 65166; ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺍﻧﺴﺎن ﺁﮔﺎﻩ ﻭﺳﺎﻟﻚ &= #65165;ﺳﺖ ﮐﻪ ﺣﻔﻆ ﺫﺍﺕ ﺍ= ﺯﺧﻄﺮﺍﺗﻰ ﻣﻴﻨﻤﺎﻳﺪ، ﮐ= 5258; ﻏﻴﺮﺳﺎﻟﮑﺎﻥ &#= 64380;ﻪ ﺭﺳﺪ ﺑﺤﻴﻮﺍﻧ&#= 65166;ﺕ ﻧﻤﻴﺘﻮﺍﻧﻨﺪ &#= 65193;ﺭﻙ ﺁﻥ ﻧﻤﺎﻳﻨﺪ.ﺍ&= #65255;ﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺃﻣ&= #65198;ﻯ ﻣﻀﺮﻯ ﺭﺍ ﻧﻔﻊ = ﻣﻴﺪﺍﻧﺪ،ﻭﺍA= 199; ﻧﻔﻊ ﻭﺍﻗﻌﻰ ﻧ&= #65268;ﺰ ﮔﺮﻳﺰﺍﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺣﻔﻆ ﺫﺍﺕ ﻭﺧﻮ&= #65267;ﺸﺘﻦ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺑﺮﺣﺴﺐ ﻗﺪﺭﺕ &= #65227;ﻘﻞ ﺟﺰﺋﻰﻭﻣﺎﺩﻯ &#= 65261;ﻣﺤﺪﻭﺩ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺳﺎﻟﮑﺎﻥ ﺣﻔﻆ &= #65195;ﺍﺕ ﺧﻮﺩﺭﺍ ﻭﺍﮔﺬ&#= 65165;ﺭ ﺧﺪﺍﻭﻧﺪ ﻣﻴﻨ&#= 65252;ﺎﻳﻨﺪ.ﺯﻳﺮﺍ ﺳﺎﻟﻚ ﺑﻌﺪ ﺍﺯ = ﭘﻴﻤﺎﻥ ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ&= #1548;ﺩﺍﺧﻞ ﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ &= #65203;ﻠﻮﮐﻰ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺑ&= #65166; ﻫﺮ ﺷﻬﻮﺩﻯ ﺳﺮ&= #65255;ﻮﺷﺘﻰ ﺩﻳﮕﺮ ﺩﺍﺭﺩ.ﻭ&= #65191;ﺪﺍﻭﻧﺪ ﺧﻮﺩﺭﺍ ﻣﺴﺌﻮ&#= 65245; ﺣﻔﻆ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻴﺪﺍﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑﻠﺎ&#= 65267;ﺎﻯ ﺳﻠﻮﮐﻰ ﺳﺎﻟﮑ&#= 65166;ﻥ،ﻭ ﻓﺘﻨﻪ ﻫﺎﻯ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ &= #64344;ُﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ،= 5191;ﺎﺹ ﺳﺎﻟﻚ ﻫﻤﻴﺸﻪ &= #65169;ﺪﻧﺒﺎﻝ ﺳﺎﻟﻚ ﻫﺴﺖ.ﺗﺎ = ﻫﺮﺑﻴﺸﺘﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﻋ&#= 65252;ﻴﻖ ﺗﺮ ﺑﺸﻮﺩ. ﺣﺘﻰ= ﻭﻗﺘﻰ ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﮔ&= #65262;ﻧﻪ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ.ﻭﺁﺧﺮﻳ= 5254; ﺁﺯﻣﺎﻳﺶ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺳﺎﻟﻚ، ﻫﻤ&#= 65166;ﻥ ﻗﺒﻮﻝ ﺩﺳﺘﻮﺭ &= #64344;ﻴﺮ ﻭﺧﺪﺍﻭﻧﺪ ﺩﺭ &= #65197;ؤﻳﺎ ﺑﺴﺎﻟﻚ ﺍﺳﺖ. ﮐ= ﻪ ﺑﻤﺮﮒ ﻗﺒﻞ ﺍﺯ = ﻣﺮﮒ ﭘﻴﺶ ﺑﺮﻭﺩ،ﺗ= 5166; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #1576;ّ اﻟﻨﻮﻉ ﺧﻮﺩ ﺑ&#= 65198;ﺳﺪ ﻭ ﻣﺼﻮﻥ ﺍﺯ ﻫﺮ= ﻗﻬﻘﺮﺍﺋﻰ ﮔﺮﺩﺩ. ﮔﺮﭼﻪ ﻫ= ﻨﻮﺯﺍﻣﮑﺎﻥ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198; ﺩﺭﮊﻧﺘﻴﻚ ﺭﻭ&#= 65187;ﻰ ﻧﺎﻣﺤﺪﻭﺩ ﻫﺴ&#= 65174;.ﮐﻪ ﺫﺧﻴﺮﻩ ﻭﺗﻮﺷ&#= 65258; ﺁﺧﺮت ﻮﺗﻮﻟﺪ &#= 65169;ﻌﺪﻯ ﺑﻬﺘﺮ ﻣﻴﺒﺎﺷ&#= 65194;. ﻧﻔﻊ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﻧﻔﻊ ﺃﺑﺪﻯ = ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﻣﺎﺭﺍ ﺩﺭ ﺍﺻﻞ = ﺭﻭﺣﻰ، ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65169;ﻬﺘﺮ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65155;ﺑﺪﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻧﺰﺩﻳﮑ&#= 65176;ﺮ ﻣﻴﻨﻤﺎﻳﺪ.ﮔﺮ&#= 64380;ﻪ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻭﻇﺎﻳﻒ &= #65175;ﮑﺎﻣﻠﻰ ﻭﻳﮋﻩ ﺧﻮﺩﺭﺍ &= #65191;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﮐﻪ ﻗﺎﺑ= ﻞ ﺗﺼﻮﺭ ﻣﺎ ﻧﻤﺒ&= #65268;ﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﻭﻭﻟﺎﻳ&= #65174; ﺍﻭﻟﻴﺎﻯ ﻣﻬﺪ&#= 65263;،ﮐﻪ ﺍﺯ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮﺩﺭ &= #65183;ﻬﺎﻥ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;،ﻣﺮﺑّﻴﺎﻥ ﺍﺭﻭﺍﺡ ﺭﺟﻌﺖ &= #64400;ﺮﺩﻩ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65208;ﺮﻯ ﻫﺴﺘﻨﺪ، ﮐﻪﺑ= 5256;ﻮﺭ ﻗﺎﺋﻢ ﺭﺳﻴﺪﻩ &= #65169;ﺎﺷﻨﺪ.ﻭ ﻟﺬﺍ ﺭﻭﺡ ﻣﺤﻤ&= #65194; ﻭﻋﻠﻰّ ﻭ ﺗﻤﺎ&#= 65251;ﻰ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﻫﻤﻪ ﺯﻣﺎﻧﻬﺎ&#= 65263; ﺁﻳﻨﺪﻩ، ﺗﻨﻬ= 5166; ﻣﺘﻮﻟﺪﻳﻦ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ،ﺗﺎ ﺑﺎﻭﻟﺎﻳﺖ ﻣﻬ&#= 65194;ﻭﻯ ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ &= #65197;بّ ﺮﺣﻤﺎﻥ ﻭ ﻋﺮﺵ = ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ= ﺭﺣﻤﺎﻥ ﺑﺮﺳﺎﻧﻨﺪ .<o:p></o:p></span= > = 5175;ﮑﺎﻣﻞ ﺣﻴﻮﺍﻧﻴﺮﺍ ﺗ&#= 64401;ﺎﻣﻠﻰ ﻃﺒﻴﻌﻰ ﻣﻴﺨﻮ&#= 65165;ﻧﻴﻢ،که هر ﻣﻮﺟﻮﺩ ﻧﻪ &#= 65239;ﺼﺪ ﺁﻧﺮﺍ ﺩﺍﺭﺩ،= 5261;ﻧﻪ ﺧﺒﺮﻯ ﺍﺯ ﺣﺪﻭ&= #1579; ﺁﻥ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺭﻭﺡ ﺧﻮﺩ.ﻭﻟﻰ ﺩﺭ ﺍ= ﻧﺴﺎﻥ ﺳﺎﻟﻚ،ﻋﻤﻠﺎ = 5175;ﮑﺎﻣﻞ ﺍﻭ ﻧﻴﻤﻪ ﺍﺭﺍ&= #65193;ﻯ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﺗﻨﻬﺎ ﮐﺎﺭ ﺳﺎ&= #65247;ﻚ ﺍﻳﻦ ﺍﺳﺖ، ﮐﻪ &= #64400;ﺎﺭﻯ ﭘﻴﺶ ﺧﻮﺩ ﻧﮑﻨ&= #65194;، ﻭﻫﺮﭼﻪ ﭘﻴﺮ ﺑ&= #64405;ﻮﻳﺪ ﺍﻧﺠﺎﻡ &#= 65169;ﺪﻫﺪ. ﻭﻗﻄﻌﺎ ﺩﺭ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ،ﺗﮑﺎﻣﻠʋ= 66;ﺕ ﺑﻤﻌﻨﻰ ﺍﺭﺍﺩ&#= 65263; ﺩﺳﺖ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺩ.ﻭ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65199; ﺑﺎﻟﺎﺗﺮ،ﻧﻤA= 268;ﺪﺍﻧﻴﻢ ﭼﻪ ﺍﻧﻮﺍﻋﻰ ﺍ&= #65199; ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻋ&= #65240;ﻠﻰ ﻭ ﺳﻠﻮﮐﻰ ﻭﺗﮑ&= #65166;ﻣﻠﻰ ﻭﺟﻮﺩ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺷﺖ.ﮔﻴﺎﻫﺎ= 5253; ﻳﻚ ﺑُﻌﺪﻯ ﻭ ﺣ&= #65268;ﻮﺍﻧﺎﺕ ﺩﻭ ﺑﻌﺪﻯ ﻭ ﺍﻧ= ﺴﺎﻥ ﺑﺸﺮﻯ ﺳﻪ ﺑُﻌ&#= 65194;ﻯ ﻭ ﺍﻧﺴﺎﻥ ﻓﻮﻕ = ﺑﺸﺮﻯ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 65191;ﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪﺗﺼﻮﺭ&#= 65263; ﺍﺯ ﻣﻮﺟﻮﺩﻳّ= 5174; ﭼﻬﺎﺭ ﺑﻌﺪﻯ ﺭ&= #65165; ﻧﻤﻴﺘﻮﺍﻧﻴﻢ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﻭ ﺗﻮﻟ= ﺪﺍﺕ ﺑا ﺍﺑﻌﺎﺩ ﺑﻴ&#= 65208;ﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﻧﻴﺰ = ﺩﺭ ﺑﺎﻟﺎﺗﺮ ﻫﺎ ﻭ&= #65183;ﻮﺩ ﺩﺍﺭﻧﺪ ﮐﻪ ﻫﺮ&= #64380;ﻪ ﺑﻴﺸﺘﺮ ﺷﺒﻴﻪ &= #65211;ﻔﺎﺕ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺑﻴﺎﺑﻨﺪ.ﻭ&= #65247;ﻰ ﻭﻳﺰﺍﻯ ﺗﻤﺎﻡ &= #65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭ ﺑﻬﺸﺘﻰ، ﺍﻣ&#= 65198;ﻭﺯ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ &= #65207;ﻬﻮﺩ ﻗﺎﺋﻢ،ﻭﻫﻢ ﺍ= 4400;ﻨﻮﻥ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻴﺒﺎﺷﺪ .<o:p></o:p> = 5169;ﻤﻮﺿﻮﻉ ﺗﻮﺟّﻪ ﺑﺎﺯ ﮔ&#= 65198;ﺩﻳﻢ،ﮐﻪ ﺗﻮﺟّﻪ ﺩﺭ ﻃﺒ&#= 65268;ﻌﺖ ﺍﻧﺴﺎﻥ،ﺑﺮﺣA= 204;ﺐ ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﺍ&= #65261;، ﺩﺭ ﺑﺎﺭﻩ ﻧﻔﻊ = ﻭ ﺿﺮﺭ ﺍﺳﺖ.ﻭﻧﻴ&= #65200; ﺑﺮﺣﺴﺐ ﺷﺄﻥ ﻣ&= #65240;ﺎﻡ ﻋﻘﻠﻰ ﻭ ﺍﺩﺭﺍ&= #64400;ﻰ ﺍﺳﺖ.ﮐﻪ ﺑﺮﺧﻰ = ﺭﺍ ﺑﺨﻮﺩ ﭘﺬﻳﺮﻓ&#= 65176;ﻪ،ﻭ ﺑﺮﺧﻰ ﺭﺍ ﻃﺮﺩ = ﻣﻴﮑﻨﻨﺪ.ﺩﺭ ﻫﺴﺘﻰ ﺩﻭﭼﻴﺰ &= #65207;ﺒﻴﻪ ﺗﺎﻡ ﺑﺎ ﻫﻢ ﻭﺟ= ﻮﺩ ﻧﺪﺍﺭﺩ.ﻫﺮ ﻣﻮ&= #65183;ﻮﺩﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﻓﺮ&= #65193;ﻳّﺖ ﻭﻳﻮﻧﻴﻚ ﺍﺳﺖ.&= #65169;ﺨﺼﻮﺹ ﺁﻧﭽﻪ ﻣﺮﺑﻮﻁ &= #65169;ﺤﻴﺎﺕ ﻭ ﺩﺭﺟﻪ ﺗﮑﺎﻣ&= #65246; ﻣثبت ﻳﺎ ﻗﻬﻘA= 198;ﺍﻯ ﻣﻨﻔﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ.ﭼﻮﻥ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﻣ&= #65262;ﺍﺯﻯ ﻣﻘﺎﻡ ﺳﻠﻮﮐﻰ &= #65261;ﺷﻬﻮﺩﻯ ﺭﻭﺡ ﻣﻴﺒﺎﺷﺪ. = ﺍﻣﻮﺭ ﻣﺮﺑﻮﻁ ﺑﺤﻴﺎ&#= 65173;، ﻣﺎﻧﻨﺪ ﺍﻣﻮﺭ &= #65197;ﻭﺣﻰ ﺩﺭ ﺗﮑﺎﻣﻞ ، ﻭ = ﺍﻣﻮﺭ ﺫﻫﻨﻰ ﺩﺭﻣﺤﺼ&#= 65262;ﻟﺎﺕ ﻋﻠﻤﻰ ﻭﻣﺎﺩﻯ. = ﺩﺭ ﻣﺴﺄﻟﻪ ﺣﻴﺎﺕ &= #65261; ﺯﻧﺪﻩ ﺑﻮﺩﻥ،= 5259;ﻴﭻ ﺃﻣﺮ ﮐﻠّﻰ ﻭﺟ&#= 65262;ﺩ ﻧﺪﺍﺭﺩ.ﺣﺘﻰ ﻭ&= #65239;ﺘﻰ ﮐﻠّﻰ ﺑﺎﺷﺪ، = 5191;ﻮﺩ ﻫﻨﻮﺯ ﺟﺰﺋﻰ ﺍ&= #65199; ﮐﻞ ﺑﺎﻟﺎﺗﺮ ﺍ&= #65203;ﺖ. ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ،ﮐﻪ ﮐﻠّﻰ ﺑﺮﺍﻯ ﻓ&#= 65198;ﺍﻭﺍﻥ ﺍﺟﺰاء ﺧﻮﺩ ﻣ= 5268;ﺒﺎﺷﺪ،ﻳﻚ ﻣﺴﺄﻟﻪ ﺭﻭﺣﻰ &= #65261; ﺍﺣﺴﺎس ﺭﻭﺍﻧ= 5264; ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﺍﺧ= ﺘﻴﺎﺭ ﻭﺗﺪﺑﻴﺮ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺗﺼﻮﺭﻯ ﺍﺯ&= #65251;ﮑﺎﻧﻴﺰﻡ ﻭﻣﺎﻫﻴّﺖ ﺁﻥ &#= 65251;ﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻫﺮ ﺭﻭﺡ = ﻓﺮﺩﻯ ﺭﺍ ﻧﺪﺍﺭﻳﻢ.ﻭ = ﺍﺟﺰﺍﻯ ﺗﻦ ﺍﻧﺴﺎﻥ،ﻫ= 5198;ﻳﻚ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﺳ&= #65176;ﻘﻠﺎﻟﻰ ﺩﺍﺭﺩ. ﻭﺯﻣﺎﻧ&= #65264; ﻣﺘﻮﻟﺪ ﻭﺯﻣﺎ&#= 65255;ﻰ ﻣﻴﻤﻴﺮﻧﺪ.ﻭﻟ&#= 65264; ﻣﺎ ﻫﻨﻮﺯ ﺯﻧﺪ&= #65257;.ﻭﺧﻮﺩﺭﺍ ثاﺑﺖ ﻣﻴﺪﺍﻧA= 268;ﻢ . ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ᥴ= 5;ﺣﺴﺎس ﺍﻧﺴﺎﻥ ﺍﺯ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩﻯ ﺧﻮﺩ،= 5251;ﻔﻬﻮﻡ ﺩﻳﮕﺮ ﻭ ﺑﺎﻟﺎ&= #65175;ﺮﻯ ﺍﺯ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻣ&= #65268;ﺸﻨﺎﺳﻴﻢ،ﮐʌ= 58; ﺑﺎ ﻣﻌﺒﻮﺩﺍﻥ &= #65261;ﻣﻌﺸﻮﻗﺎﻥ ﺍﻟﻬﻰ ﺧﻮﺩ،ﺩ= 5197; ﻭﺣﺪﺕ ﻭﺻﻤﺪﻳ&#= 1617;ﺖ ﺩﺭﻣﻴﺂﻳﻨﺪ.ﮐ&#= 65258; ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭﮐﺴﺐ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﺁﻥ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ. = ﮔﻮﺋﻰ ﻣﺎﻫﻴّﺖ ﺣﻴﻮ= 5165;ﻧﻰ ﺭﻭﺡ ﺍﻭﻣﺎﻫﻴ&#= 1617;ﺖ ﺍﻟﻬﻰ ﻣﻴﮕﺮﺩ&#= 65193;.ﮔﺮﭼﻪ ﻫﻨﻮﺯ ﺗﻦ ﻣﺎﺩ&= #65263;،ﻫﻤﺎﻥ ﻭﺿﻊ ﻗﺒﻠﻰ ﺭﺍ = ﺩﺍﺭﺩ.ﮔﺮﭼﻪ ﭘﻴﺮ ﻣﻴﺸﻮﺩ،= 5261;ﻟﻰ ﺣﺘﻰ ﺗﻤﺎﻡ ﺃﺗ&= #65252;ﻬﺎﻯ ﺗﻦ ﻧﻮﺳﺎﺯﻯ ﻣ&= #65194;ﺍﻭﻡ ﻣﻴﺸﻮﺩ، ﺑﺎﺯ &#= 65165;ﺣﺴﺎس ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭ ﺍﺣﺴﺎس ﺭﻭ&#= 65165;ﻧﻰ ﺧﻮﻳﺶ ﻣﻴﻴﺎﺑ&#= 65268;ﻢ. ﻓﺮﺩﻳّﺖ ﻫﺮ ﻤ&#= 65262;ﺟﻮﺩﻯ ﺍﺯ ﺃﺯﻝ ﺩﺭﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ &= #65261;ﺟﻮﺩ ﺩﺍﺭﺩ. ﻭ ﺑﻨﺪﺭ= ﺕ ﻓﺮﺩ ﺭﺍ ﻗﺮﺑﺎ&= #65255;ﻰ ﺟﻤﻊ ﻣﻴﻴﺎﺑﻴ&#= 65250; . ﺍﺗّﺤﺎﺩ ﺭﻭﺡ = ﻭ ﺗﻦ ﺩﺭ ﺍﻧﺴﺎﻥ = ﺩﺭ ﻧﻄﻔﻪ ﺁﻏﺎﺯ ﻣ&= #65268;ﮕﺮﺩﺩ.ﮐﻪ ﺧﻮﺩ ﻳﻚ ﺷﺎﻫﮑ&= #65166;ﺭ ﺍﻟﻬﻰ ﺍﺳﺖ.ﺑﺨ&= #65212;ﻮﺹ ﻣﻬﻤﺘﺮ ﺍﺯ ﺍﻳ&= #65254; ﺁﻓﺮﻳﻨﺶ ﻣﻮﺟ&#= 65262;ﺩ،ﻫﺮ ﻟﺤﻈﻪ ﺗﮑﺎﻣﻞ &= #65261;ﺗﻐﻴﻴﺮ ﻭﺭﺷﺪﻯ ﺩﺍﺭﺩ&#= 1548;ﮐﻪ ﻫﺮ ﻟﺤﻈﻪ ﺁﻥ ﺗ= ﻮﻟﺪﻯ ﺩﻳﮕﺮ ﻭ ﻣﻬﻤﺘ&= #65198;ﺍﺯ ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺍ&= #65203;ﺖ.ﻭ ﻋﻠﻰ ﺭﻏﻢ ﺗﻐﻴ&= #65268;ﺮﺍﺕ ﻣﺪﺍﻭﻡ، ﻫﻤﺰ= 5255;ﺎﻥ ﺍﺣﺴﺎس ﻭﺣﺪﺕ &#= 65261;ﺟﻮﺩ ﺧﻮﺩﺭﺍ ﺩﺭﻙ ﻣ&= #65268;ﮑﻨﻴﻢ. ﻭﺩﺭ ﻭﺍﻗﻊ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﻫﺮ ﻟﺤﻈﻪ ﻫ= ﻤﺎﻥ ﻧﻴﺴﺖ،ﮐﻪ ﻟﺤ= 5224;ﻪ ﻗﺒﻞ ﺑﻮﺩﻩ ﺍﺳ&= #65174;.ﻭﺍﻳﻦ ﺧﻄﺎ ﻭ ﺿﻌﻒ ﺣﺎ= ﻓﻈﻪ ﻣﺎ ﺍﺳﺖ،ﮐﻪ ﺧ&#= 65262;ﺩﺭﺍ ﻫﻤﺎﻥﺍﻧﺴﺎﻥ &#= 64380;ﻨﺪﺳﺎﻝ ﭘﻴﺶ ﺧﻮﺵ ﻣﻴﺪ&= #65165;ﻧﻴﻢ. ﭼﻮﻥ ﺧﺎﻃﺮﺍﺕ &= #65153;ﻥ ﺯﻣﺎﻧﻬﺎ ﺭﺍ ﺩ&= #65165;ﺭﻳﻢ،ﻭﻧﻪ ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﺍ&= #65199; ﮔﺬﺷته ها ﭘس ʋ= 65;ﻧﺴﺎﻥ ﺩﺭ ﺭﻭﺡ ﻭﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ،ﻋﻤﻠﺎ = 5259;ﺮ ﻟﺤﻈﻪ ﻳﺎ ﺗﮑﺎ&= #65251;ﻠﻰ ﻣثبت ﻭﺗﻌﺎﻟʌ= 64; ﻧﻮﻋﻰ ﺩﺍﺭﺩ،ﺍﮔﺮ ﺳ= 5166;ﻟﻚ ﻭﮐﺎﻣﻞ ﺑﺎﺷﺪ.&= #65261;ﻳﺎ ﺩﺭ ﺣﺎﻝ ﻗﻬﻘﺮ&= #65165; ﻭﺳﻘﻮﻁ ﻧﻮﻋﻰ &= #65165;ﺳﺖ. ﮔﺮﭼﻪ ﺑﺨﺎﻃﺮ &= #65191;ﺎﻃﺮﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩﺭ&#= 65165; ﻫﻤﺎﻥ ﺷﺨﺺ ﺳﺎ&= #65169;ﻖ ﻣﻴﺪﺍﻧﻴﻤﮑﻪ &#= 65255;ﻴﺴﺖ.ﺍﻳﻦ ﺑﻰ ثباﺗﻰ ﺩﺭ = 5175;ﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ، ﺣ= 5176;ﻰ ﺩﺭ ﺃﺗﻢ ﻫﺎ ﻧﻴ= ﺰ ﻣﻮﺟﻮﺩ ﺍﺳﺖ.ﻭ = ﺗﻐﻴﻴﺮ ﺗﮑﺎﻣﻠﻰ ﺭﺑﻄ&#= 65264; ﺑﺘﻐﻴﻴﺮ ﺗﺮﺍ&#= 64400;ﻤﻰ ﻣﺎﺩﻩ ﻫﻢ ﻧﺪﺍ&= #65197;ﺩ.ﭼﻮﻥ ﺗﻮﺩه اﻯ ﺧﺎﻙ= 548;ﮐﻪ ﺑﻬﺮ ﺷﮑﻞ ﻫﻨﺪ&= #65203;ﻰ ﺩﺭ ﻣﻰ ﺁﻳﺪ.ﻭﻟ= ﻰ ﺗﻐﻴﻴﺮﻯ ﺍﺯ ﺩ&= #65267;ﺪ ﻣﺎ ﻫﺴﺖ.ﻭﻧﻪ ﺩ= ﺭ ﺫﺍﺕ ﺁﻥ ﺷﮑﻞ ﻫ= ﻨﺪﺳﻰ ﻳﺎ ﺗﻮﺩﻩ ﺧﺎﻙ = . ﺍﮔﺮ ﺩﺭ ﻟﻮﻟﻪ ﺍﺳﭙ&= #65198;ﺗﺴﮑﻮﺏ ﺍﺯ ﺧﻮﺭﺩﻩ ﺭﻳ&= #65200;ﻫﺎﻯ ثاﺑﺖ،ﺑﺎ ﻫﺮ A= 187;ﺮﮐﺖ ﻧﻈﺎﻣﻬﺎ ﻭ ﺍﺷ&= #64401;ﺎﻝ ﺟﺪﻳﺪﻯ ﻣﻴﻴﺎ&#= 65169;ﻴﻢ،ﮐﻪ ﺗﻐﻴﻴﺮﺍﺕ ﺁﻥ&#= 1548;ﺍﺯ ﻧﻮﻉ ﺗﺮﺍﮐﻤی &#= 65262;ﺗﻮﺩﻩ ﺭﻭﻯ ﻫﻢ ﺍﻧﺒﺎ&= #65207;ﺘﻪ ﻧﻴﺴﺖ.ﻭﻳﺎ ﻣﺎ&= #65255;ﻨﺪ ﺍﺷﮑﺎﻟﻰ ﮐﻪ ﺫ&= #65197;ﺍﺕ ﺑﺮﻑ،ﺷﮑﻞ ﺟﺪ= 5267;ﺪﻯ ﺑﺪﺍﻥ ﺑﺮﻑ ﻣﻴ&= #65194;ﻫﺪ،ﮐﻪ ﺍﺯ ﻧﻮﻉ ﺗﺮﺍﮐ&= #65252;ﻰ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺍ&= #65187;ﺴﺎس ﻓﺮﺩﻳّﺖ ﺩﺭ ﺍ&#= 65255;ﺴﺎﻥ،ﺩﺭ ﺁﻏﺎﺯ ﺣﻴﺎﺕ ﺍ&= #65261; ﺍﺳﺖ. ﻭﺑﺪﻭﻥ ﺍ= ﻳﻦ ﻓﺮﺩﻳّﺖ،ﮔﻮʋ= 63;ﻰ ﺣﻴﺎﺗﻰ &#= 65255;ﻴﺴﺖ ﻭ ﺟﺎﻟﺐ ﺗﺮ، ﺍ&= #65251;ﺮﻭﺯ ﺑﺮﺍﻯ ﻣﺎ ﺍﻳﻦ = ﺍﺳﺖ، ﮐﻪ ﻓﺮﻳﺐ ﺧﻮﺩ = ﺧﻮﺍﻫﻰ ﻭﺧﻮﺩ ﭘﺴﻨﺪﻯ &= #65191;ﻮﻳﺶ ﻧﺨﻮﺭﻳﻢ. ﮐﻪ ﻓ= ﺮﺩﻳّﺖ ﻣﺎ ﺑﺎﺯ ﻣﻮﻗّ&#= 65176;ﻰ ﻭﺣﺘﻰ ﮐﺎﺫﺏ ﺍ&= #65203;ﺖ.ﮐﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻣﺮﺍﺗﺐ ﮐﻠّﻰ &#= 65261;ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ ﺑﺎﻟﺎ&= #65175;ﺮ ﺟﺰﺋﻴّﺘﻰ ﺩﺍ= 5197;ﺩ، ﮐﻪ ﺑﺎﻳﺪ ﻓﺮﺩ&= #65267;ّﺖ ﺧﻮﺩﺭﺍ،ﺑﺠﻤA= 228;ﻴّﺖ ﺩﺭ ﺭبّ اﻟﻨﻮA= 225; ﺧﻮﺩ ﺩﺭﺁﻭﺭﺩ. = ﮔﺮﭼﻪ ﺩﺭ ﻣﻘﺎﻡ ﺭﺏّ &= #65165;ﻟﻨﻮﻉ </spa= n>ﺷﺪﻥ،ﺑﺎﺯ ᥴ= 5;ﺣﺴﺎس ﻓﺮﺩﻳّﺖ ﻣﻴﺸ= 5262;ﺩ.ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ، ﺑﺎﺯ ﺍ&#= 65267;ﻦﻓﺮﺩﻳّت ﺘﻌﻈﻴﻢ ﺗﺮ ﺭﺍ = ﻧﻴﺰ،ﺗﺒﺪﻳﻞ ﺑﺠﻤﻌﻴﺖ ﮐﻨﻴ&#= 65250;. ﭼﻮﻥ ﻗﻄﺮﺍﺕ ﺑ&= #65166;ﺭﺍﻥ ﮐﻪ ﻭﺍﺭﺩ ﺩﺭﻳ&= #65166; ﻣﻴﺸﻮﻧﺪ. ﻫﻢ ﻫ= ﺴﺘﻨﺪ ﻭﻫﻢ ﻓﺮﺩﻳّﺖ &#= 65255;ﺪﺍﺭﻧﺪ.ﻭﺗﻨA= 260;ﺎ ﮐﻞ ﻭﻭﺍﺣﺪ ﮐﻠ&= #1617;ﻰ ﺁﻥ ﺩﻳﺪﻩ ﻣﻴﺸ&= #65262;ﺩ. ﺩﺭﻳﺎ ﺭﺍ ﻣﻰ ﺑ= ﻴﻨﻴﻢ،ﻭﻧﻪ ﻗﻄﺮﺍﺕ ﺁﺏ. ﻭﻳ= ﺎ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﻓ&= #65198;ﺍﺩ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ = ﻭﻧﻪ ﺟﺎﻣﻌﻪ ﺭﺍ.ﭘس &= #65183;ﺎﻣﻌﻪ ﺃﻣﺮﻯ ﺍﻧﺘﺰﺍ&#= 65227;ﻰ ﺫﻫﻨﻰ ﺍﺳﺖ ﻭﺍ&= #65235;ﺮﺍﺩ ﻭﺍﻗﻌﻴّﺖ ﻣﻮ= 5183;ﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﺩﺭ = ﺑﺎﺭﻩ ﭼﮕﻮﻧﮕﻰ ﺍﻳﻦ &= #65183;ﻤﻌﻴّﺖ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﺑ&= #65166; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261; ﺷﻬﻮﺩﻯﻭﻣﺪﺑ= 617;ﺮﺍﻥ ﺧﻮﺩ،ﻧﻮﻋﻰ ﺍ= 5227;ﺠﺎﺯ ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ &= #65165;ﺳﺖ.ﻣﺎﻧﻨﺪ ﻫﻤﺎﻥ ﺗﺮﮐﻴﺐ &= #65251;ﺎﺩﻩ ﻭﺿﺪ ﻣﺎﺩﻩ ﺩﺭ = ﺃﺗﻢ،ﻭﻳﺎ ﺍﺗﺤﺎﺩ ﺭﻭﺡ ﻭ = ﻣﺎﺩﻩ ﺩﺭ= ﻧﻄﻔﻪ= ;،ﻳﺎ ﺗﺮﮐﻴﺐ ﺭﻭﺡ ﺳ&= #65166;ﻟﻚ ﺑﺎ ﻣﻌﺒﻮﺩ ﺷﻬ&= #65262;ﺩﻯ ﺧﻮﺩ ﺷﺎﻫﮑﺎﺭ&#= 65263; ﻋﻈﻴﻢ ﺗﺮ ﺍﺳﺖ = ﮐﻪ ﺣﺘﻰ ﻓﺮﺩﻳّﺖ &#= 65165;ﺯ ﺑﻴﻦ ﻣﻴﺮﻭﺩ.ﮔ&= #65198;ﭼﻪ ﺑﻌﺪﺍ ﺩﻭﺑﺎﺭ&#= 65257; ﺍﺣﺴﺎس ﺷﻮﺩ.ﻭ &= #65165;ﻳﻦ ﺟﻤﻌﻴّﺖ ﻫﻤﺎ= 5253; ﺟﻤﻊ ﻭ ﺟﻢ ﮔﺮﺩ= ﻳﺪﻥ ﺳﻠﻮﮐﻰ،ﮐﻪ ﺷ= 5166;ﻫﺪ ﺍﺯ ﻣﺤﻞ ﻗﺪﺭﺗ&= #65260;ﺎی ﻤﺸﻬﻮﺩ ﺧﻮﺩ ﻋ&= #65240;لی ﺪﺍﺭﺩ،ﻭ ﻣﻰ ﺑ&#= 65268;ﻨﺪ ﻭﻣﻰ ﻓﻬﻤﺪ،ﻭ &#= 65187;ﻘﻴﻘﺖ ﻧﺴﺒﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﻭﺍﻗﻌﻴّﺖ ﺑﺸ= 5198;ﻯ ﻣﻮﻗﺖ ﺧﻮﺩﺭﺍ &= #65251;ﻰ ﺑﻴﻨﺪ.ﺍﻟﺒﺘﻪ &= #65203;ﺎﻟﻚ ﺩﺭ ﻫﻔﺖ ﻣﺮﺣﻠ&= #65258; ﺷﻬﻮﺩﻯ، ﺗﻮﺍ= 5253; ﺗﻌﺎﻟﻰ ﻭﺟﻤﻊ &= #64404;ﺮﺩﻳﺪﻥ ﺩﺍﺭﺩ.ﮐﻪ ﻫﻤﻪ = ﺑﺘﻤﺎﻡ ﺍﻳﻦ ﺩﺭﺟﺎﺕ ﺑ&= #65166;ﻟﺎ ﻧﻤﻴﺮﻭﻧﺪ.ﻭﺩ&#= 65255;ﺒﺎﻟﻪ ﮐﺎﺭ ﺗﻌﺎﻟﻰ ﺭ= ﺍ ﺩﺭ ﺗﻮﻟﺪ ﺑﺎﻧ&= #65204;ﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑ&= #65228;ﺪﻯ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺩ. ﮐﻪ ﮐﺮﺍﻣ= ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ. ﺩﺭ ﺍﻳﻦ= ﺗﮑﺎﻣﻠﺎﺕ </spa= n>ﮊﻧﺘﻴﻚ ﺭﻭʋ= 87;ﻰ،ﮐﻪ ﻧﻤﻴﺪﺍﻧﻴﻢ ﺍ&#= 65199; ﻟﺤﺎﻅ ﻣﺎﻫﻮﻯ &= #64380;ﻪ ﺗﻐﻴﻴﺮﺍﺗﻰ ﻣ&#= 65268;ﻴﺎﺑﺪ. ﺯﻳﺮﺍ ﺭﻭﺡ ﺍﺯ = ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭﻏﻴﺮﻗ&#= 65166;ﺑﻞ ﺩﺭﻙ ﻣﺎ،ﺍﺯ ﻟ&#= 65188;ﺎﻅ ﻣﮑﺎﻧﻴﺰﻡ ﻭﻣ&#= 65166;ﻫﻴّﺖ ﻭ ﻣﺸﺨﺼﺎﺕ ﺟﻬ&= #65166;ﻥ ﺭﻭﺣﻰ ﻭﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ ﻋﻤﻞ ﺭ= ﻭﺡ ﻳﻚ ﻣﻴﻤﻮﻥ،ﭘ= 587; ﺍﺯ ﮐﻤﺎﻝ ﻧﻮﻋ&= #1740; ﺨﻮﺩ ﺩﺭ ﻧﻮﻉ ﺑ= ﺸﺮﻯ،ﻭ ﻓﺮﺍﻭﺍﻥ ﻓﺼﻮ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65193;.ﺗﺎ </spa= n>ﻋﺎﻗﺒﺖ ﺭﻭʋ= 85; ﺑﺸﺮﻯ ﻭﺣﻴﻮﺍﻧﻰ ﺍﻭ &= #65169;ﺎ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪﺳﻰ، ﺍﻟ= 4405;ﻮﻯ ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ &= #65251;ﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ، ﻣﺎﻫﻴّﺘﻰ ﺍﻟ= 5260;ﻰ ﻣﻴﻴﺎﺑﺪ،ﻭ ﺍ= 5247;ﻮﻫﻴﺘﻰ ﻧﺴﺒﺖ،ﺑﻨﻮﻉ = 5169;ﺸﺮی ﺨﻮﺍﻫﺪ ﺩﺍﺷت &#= 65262;ﻧﻪ ﻧﺴﺒﺖ ﺑﻤﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺑﺎﻟﺎﻟ&#= 65176;ﺮ ﻭﺍﻧﻮﺍﻉﻓﻮﻕ &#= 65169;ﺸﺮﻯ،ﮐﻪ ﻫﻨﻮﺯ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﻧﺸﺪه ا= 5255;ﺪ.ﻭﺯﻣﺎﻧﻰ ﻫﻢ ﺩﺭ ﺍﺑﺪﻳّ&#= 65174; ﻣﻄﻠﻖ،ﺭﻭﺡ ﺍ= 5267;ﻦ ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ &= #65207;ﺪﻩ ﻭﺑﻰ ﻧﻬﺎﻳﺖ ﮐ&= #65204;ﺐ ﺍﻳﻦ ﻫﻤﺎﻧﻴﻬ&#= 65166;ﻯ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ، ﺷﺒﺎﻫ&#= 65174; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺭ&= #65165; ﺑﺎ ﺍﻟﻠﻪ ﺭﻭﺡ = ﺍﻟﺄﺭﻭﺍﺡ ﻭ ﺭﺏّ ﺍﻟﺄﺭﺑ&#= 65166;ﺏ ﻣﻴﻴﺎﺑﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺑﮕﻔﺘﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ،ﺍﻳﻦ ﻣﻮﺟﻮﺩ ﻭﺣﺘﻰ &= #65259;ﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻣ&#= 65166;ﻧﻰ ﺑﻨﺰﺩ ﺧﺪﺍ ﺑﺎ&= #65199; ﻣﻴﮕﺮﺩﻧﺪ.ﮐﻪ &= #65251;ﻨﻄﻘﺎ ﺗﺎﺯﻩ ﻭﻇﻴﻔﻪ &= #65183;ﺪﻳﺪﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻫ&= #65262; ﺩﺭ ﻋﻤّاء ﺩﺍA= 197;ﻧﺪ. ﮐﻪ ﻣﺎﻧﻨﺪ ﺍﻟ&= #65248;ﻪ ﺩﺭ ﮔﻮﺷﻪ ﺩﻳﮕ&= #65198;ﻯ ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ، ﺣﺘﻰ ﺟﺪﺍ ﺍﺯ ﻋ= ﻮﺍﻟﻢ ﺍﻟﻠﻪ،ﮐﻪ ﺗﺼ= 5262;ﺭ ﺁﻥ ﻣﻰ ﮐﻨﻴﻢ، &= #65197;ﺑﻮﺑﻴّﺖ ﻭ ﺍﻟﻮﻫﻴّﺖ ﺧ&#= 65262;ﺩﺭﺍ ﺁﻏﺎﺯ ﻣﻴﮑﻨﺪ.&= #65261; ﺣﺘﻰ ﻫﻢ ﺍﮐﻨﻮ&= #65253; ﻫﺮﺭﻭﺡ ﺍﻧﺴﺎ&#= 65255;ﻰ ﮐﺎﻣﻞ ﺷﺪﻩ ﺩﺭ = ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ،= 5169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺍﻟﻮﻫﻴّﺖ ﻭ ﭘ&#= 65166;ﺩﺷﺎﻫﻰ ﺍﻟﻬﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.ﻭﺣﺘﻰ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭ ﺻﻮﺭ&= #65173; ﻭ ﺳﻴﺮﺕ ﺍﻭ ﻣﺘ= ﻌﻠّﻖ ﺑﺨﺪﺍﻭﻧﺪ ﺭﺣ&#= 65252;ﺎﻥ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻧﻪ ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ &= #65165;ﺯ ﻣﺮﺩﻡ ﻏﻴﺮ ﺳﺎ&= #65247;ﻚ،ﭼﻪ ﺭﺳﺪ ﺑﻘﺸﺮﻳّ= 5262;ﻥ ﻣﺬﻫﺒﻰ ﺑﻬﺮ ﺩ&= #65267;ﻨﻰ،ﮐﻪ ﻣﺨﺎﻟﻒ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺩﺭ ﻋﺒﺎﺩﺕ ﻫﺴ&= #65176;ﻨﺪ.ﻭﻋﻤﻠﺎ ﺷﺮﻙ ﺑﻴﺸﺘﺮ ﻭ = ﺟﻬﻨّﻢ ﺧﻮﺩﺭﺍ ﮔﻮﺩﺗ&#= 65198; ﻭ ﺗﺎﺭﻳﮑﺘﺮ ﻭ&= #65227;ﻤﻴﻖ ﺗﺮ ﻣﻴﻨﻤﺎﻳﻨ&#= 65194;.<o:p></o:p> = 4344;س ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣﻞ ﻫﻤﺎﻥ ﺭﻭﺡ ﺍﻭ = ﺩﺭ ﻫﻨﮕﺎﻡ ﺩﻭﺭﻩ &= #65203;ﻠﻮﻙ ﻧﻴﺴﺖ.ﭼﻪ ﺭﺳﺪ = ﺑﻬﻨﮕﺎﻣﻰ ﮐﻪ ﺳﺎﻟﻚ ﻫﻢ ﻧ= ﺒﻮﺩﻩ ﻭﻳﺎ ﺩﺭ ﺣﻴﻮﺍ&= #65255;ﻴّﺖ ﻣﻴﻤﻮﻧﻰ ﻭ ﺑﺪ&= #65175;ﺮ ﺑﻮﺩﻩ ﺍﺳﺖ . ﺍﻧ= ;ﺴﺎﻧﻴّﺖ ﺻﻔﺘﻰ ﺍﺳﺖ ﮐﻪ = ﺍﻧﺴﺎﻥ ﺩﺭ ﺣﻴﺎﺕ ﺟﻤﻌ&= #65264; ﺑﻮﺣﺪﺕ ﮐﻠّﻰ &#= 65169;ﺮﺳﺪ.ﻭ ﺍﻳﻦ ﺍﻟﺒﺘﻪ ﻗ&= #65166;ﺑﻞ ﺗﺼﻮﺭ ﻭ ﺻﺎﺩﻕ = ﻫﻢ ﻧﻴﺴﺖ.ﺍﻧﺴﺎن اﻭﻝ ﺑﺎﻳﺪ ﺑﺎ&#= 65267;ﺪﺁﻝ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺪ،= 5153;ﻧﮕﺎﻩ ﻗﺼﺪ ﺧﺪﻣﺖ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65261; ﺍﻟّﺎ ﮐﻮﺭﻯ ﮐ&#= 65258; ﻧﻤﻴﺘﻮﺍﻧﺪ ﺭ&#= 65165;ﻫﻨﻤﺎﻯ ﻧﺎﺑﻴﻨﺎﻳﺎﻥ &#= 65193;ﻳﮕﺮ ﮔﺮﺩﺩ.ﭘس ﺍﻧﺴ&#= 65166;ﻧﻴّﺖ ﻭﺍﻗﻌﻰ، ﺭﺳﻴ= 5194;ﻥ ﺑﮑﻤﺎﻝ ﻭ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ،ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺑﻘﻮ&#= 65245; ﻣﺴﻴﺢ ﺭﺍ ﺑﻴﺎ&= #65169;ﺪ.ﭘس ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﮐ&= #65204;ﺐ ﺻﻔﺖ ﺁﺩﻣﻴّﺖ &#= 65261; ﺍﻧﺴﺎﻧﻴّﺖ، A= 165;ﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻭﺍﻟﻬﻰ &= #65207;ﺪ ﻭ ﺑﺎﻳﺪ ﻣﺮﺍﺣ&= #65246; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺍﻧﺠﺎﻡ ﺩﺍﺩ،= 4400;ﻪ ﺑﻌﺪ ﺍﺯ ﺗﺨﻠﻴ&= #65258; ﻭ ﺗﺤﻠﻴﻪ ﺑﺘﺠ&= #65248;ﻴﻪ ﺍﻟﻬﻰ ﻗﺎﺋﻢ ﺭ&= #65203;ﻴﺪ. ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﺍ&= #65187;ﺴﺎس ﻓﺮﺩﻳّﺖ ﻭﻭﺣ= 5194;ﺕ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ،ﻳﻚ ﺍﺣﺴﺎس ﮐﻠّﻰ = 5165;ﺯ ﺍﺟﺰﺍٴ ﺧﻮﺩ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﻭﮔﻮﺋﻰ ﺍﺟﺰﺍ&#= 65263; ﺯﻧﺪه اﻯ ﺩﺭ ﺑ&#= 65194;ﻥ ﻧﺪﺍﺭﺩ.ﻳﺎ ﺍﮔ&= #65198; ﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ &= #65165;ﻭ ﺧﺒﺮ ﻧﺪﺍﺭﺩ. ﮐ= ﻪ ﭼﮕﻮﻧﻪ ﺯﻧﺪﮔ&#= 65264; ﺩﺭ ﺍﺟﺰﺍﻯ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ.ﮔﻮﺋﻰ ﺭ&= #1576;ّ اﻟﻨﻮﻉ ﺑﺸﺮﻯ &#= 65197;ﻭﺡ ﺍﻟﻘﺪس ﮐﻠّﻰ = 5169;ﺮﺍﻯ ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩ &= #65255;ﻮﻉ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #64344;س ﺑﺎﻳﺪ ﺧﻮﺩﺵ ﻧ&= #65268;ﺰ ﺟﺰﺋﻰ ﺩﺭ ﻳﻚ ﮐ= ﻞّ ﺑﺎﻟﺎﺗﺮ ﺍﺯﺧ&#= 65262;ﺩ ﺑﺎﺷﺪ. ﻭﺑﻘﻮﻝ = ﭘﻴﺎﻣﺒﺮ،ﻭﻗA= 176;ﻰ ﺭبّ ﻤﺸﻬﻮﺩ ﻗ= 5166;ﺋم ﺨﻮﺩﺭﺍ ﺩﻳﺪ،= 705;ه ﻤﺸﻐﻮﻝ ﻋﺒﺎﺩ&#= 1578; اﺎﺳﺖ،ﻭﻣﺪﺍʌ= 49; ﻣﻴﮕﻮﻳﺪ،ﻳﺎ ﺳَﺒّﻮﺡ ﻳﺎ ﻗ= 5194;ّﻭس .ﺯﻳﺮﺍ ﺭبّ اﻟ= 5256;ﻮﻉ ﺑﺸﺮﻯ ﻗﺎﺋﻢ،= 5239;ﺒﻮﻝ ﺟﺰﺋﻴّﺖ ﺧﻮﺩ= 5197;ﺍ ﺩﺭ ﮐﻞّ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻣ&#= 65268;ﺨﻮﺍﻫﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ.&= #64400;ﻪ ﻫﺮ ﺭﻭﺡ ﺷﺎﻫﺪ = ﺭﻭﺡ ﺍﻟﻘﺪس ﺧﻮﺩ ﻧ&#= 65268;ﺰ ﺭﻭﺡ ﺍﻟﻘﺪﺳﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺁﺭﺯﻭﻯ ﺭﺳﻴﺪ&#= 65253; ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ &= #65197;ﺍ ﺩﺍﺭﺩ.ﻭﺍﮐﻨﻮ&#= 65253; ﺑﻌﺮﺵ ﺍﻭ،ﻭﺑ= 5228;ﺪﺍ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ، ﺑﺎ ﻭﻟ&#= 65166;ﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪی &#= 65252;ﻮﻋﻮﺩ ﺧﻮﺩ ﺑﻨﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﻣﻴﺮﺳﺎﻧﺪ. ﻭﺗ&= #65166; ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﻫﻢ = ﻣﻴﺮﻭﺩ.ﻭﻟﻰ ﭼﮕﻮﻧﻪ ﻭﺑﺎ ﭼ&= #65258; ﺗﮑﻨﻴﻚ ﻭﺭﻭﺷ&#= 65264; ﮐﻪ ﻗﺎﺩﺭ ﺑﺪﺭ&= #65241; ﺁﻥ ﻧﻴﺴﺘﻴﻢ. ﻣ= ﮕﺮ ﻋﻘﻞ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺩﺭﺭﺟﻌﺖ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﭘﻴﺪﺍ ﮐ&= #65256;ﻴﻢ،ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺍﺳﺖ.ﻫﻤﺎﻥ ﮔﻮ&= #65255;ﻪ ﮐﻪ ﻋﻘﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﻣﻴﺒﺎﺷﺪ .<o:p></o:p> = 5183;ﺎﻟﺒﺘﺮ ﺩﺭ ﺗﺤﻠﻴﻞ &#= 65259;ﺮ ﻣﻮﺟﻮﺩﻯ ﺑﺼﻮ&#= 65197;ﺕ ﻭﻫﻴﻮﻟﺎ،ﮐﻪ = 5211;ﻮﺭﺕ ﻇﺎﻫﺮﺷﮑﻞ ﻭﻋ&#= 65248;ﺎﺋﻢ ﻣﻮﺟﻮﺩ، ﻋﻤﻠ= 5166; ﻳﻚ ﺍﻣﺮ ﺍﻧﺘﺰ&= #65165;ﻋﻰ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65195;ﻫﻦ ﺍﻧﺴﺎﻥ ﻣﻴﺴﺎ&#= 65199;ﺩ. ﻭ ﻫﻴﻮﻟﺎ ﺗﻨﻬ&= #65166; ﻣﺤﺴﻮس ﻣﺎﺩﻯ &#= 65191;ﻮﺩ، ﺗﺮﮐﻴﺒﻰ ﺍﺯ ﻣ&= #65198;ﺍﺗﺐ ﻓﺮﺍﻭﺍﻥ ﻭﻣﺘ&#= 65262;ﺍﻟﻰ ﺍﺯ ﺍﺟﺰاء،ﻭ A= 165;ﺟﺰﺍﻯ ﺍﺟﺰﺍء، ﺍﺯ ﺻ= 5262;ﺭﺕ ﻭﻫﻴﻮﻟﺎﻯ ﺭﻳ&#= 65200;ﺗﺮﻯ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻣﺪ&= #65165;ﻡ ﻣﺎ ﺭﺍ ﺍﺯ ﻫﻴﻮ= ﻟﺎﻫﺎ ﺑﺼﻮﺭﺕ ﻭﻫﻴﻮ&#= 65247;ای ﺭﻳﺰﺗﺮ ﻣﻴﺒﺮ&#= 65193;.ﺗﺎ ﺑﻮﺍﺣﺪﻫﺎ ﺃث= 740;رﻯ ﻫﺴﺘﻪ ﺃﺗﻢ،ﻭ &#= 65251;ﺎﺩﻩ ﻣﺮﺍﺗﺐ ﺗﺤﺖ ﺍ&= #1579;یرﻯ ﺗﺎ ﻓﺮﺿﺎ ﺩﺭ ﻣ= ﻄﻠﻖ ﺃﺑﺪﻳّﺖ، ﺑﻬA= 268;ﻮﻟﺎﻯ (ﺷﺒﻪ ﻋﺪﻣﻰ)ﺟﻬ= ﺎﻥ ﻟﺎﻫﻮﺕ ﺍﻟﻠﻪ&#= 1548; ﺩﺭ ﻓﺮﺽ ﺃﺑﺪﻳ&= #1617;ﺖ ﻣﻴﺮﺳﻴﻢ. ﻫﻤﺎ&= #65253; ﮔﻮﻧﻪ ﮐﻪ ﺁﻏﺎ&= #65199; ﻫﺴﺘﻰ،ﺭﻭﺡ ﺍ= 5261;ﻟﻴﻪ ﺃﺯﻟﻰ ﻫﺮ ﻣﻮﺟ&= #65262;ﺩ ﺑﺎﺯ ﺍﺯ ﻣﺎﺩﻩ = ﺷﺒﻪ ﻋﺪﻣﻰ ﺍﺳﺖ ﮐﻪ = ﺍﺯ ﺟﻬﺎﻥ ﺍﻟﻠﻪ ﺧ&= #65166;ﺭﺝ ﺷﺪﻩ، ﺗﺎ ﭘس ﺍ&#= 65199; ﮐﻤﺎﻟﺎﺕ ﺃﺑﺪ&#= 65263; ﺑﺎﺯ ﺑﻨﺰﺩ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ.ﻭ ﺁﻧﭽﻪ ﮐﻪ ﻣﺎ ﺍ= ﺣﺴﺎس ﻭﺟﻮﺩ ﺍﺯ ﺧﻮﺩ&= #65251;ﺎﻥ ﻣﻴﻨﻤﺎﺋﻴﻢ ، &#= 65231;ﻴﺮ ﺍﺯ ﺍﺤﺴﺎس ﻭﺟ&#= 65262;ﺩ ﺧﻮﺩﻣﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭ ﺍﻳﻦ ﻭﺟﻮﺩ ﺩﻳ&= #64405;ﺮﺍﻥ ﻧﻴﺰ ﻳﻚ ﺃﻣﺮ ﺍ= ﻧﺘﺰﺍﻋﻰ ﺫﻫﻨﻰ ﻭﺣﺎﻓﻈ&#= 65258; ﻣﺎ ﺍﺳﺖ.ﮔﺮﭼﻪ = ﺍﺷﻴاء ﺧﺎﺭجی ﻨﻴﺰ ﻫ= 5198; ﻟﺤﻈﻪ ﺗﻐﻴﻴﺮ &= #65251;ﺎﻫﻮﻯ ﻣﻴﻴﺎﺑﻨﺪ. ﮐﻪ = ﺩﺭﻙ ﺗﻐﻴﻴﺮ ﺭﺍ ﻧﻤ&= #65264; ﮐﻨﻴﻢ. ﮐﻪ ﺣʋ= 66;ﻓﻈﻪ ﻣﺎ ﺑﻤﺎ ﻳﺎﺭﻯ = ﻧﻤﻰ ﮐﻨﺪ.ﭘس ﺁﻧﭽﻪ &= #65165;ﺣﺴﺎس ﺍﺯﻏﻴﺮ ﺧﻮﺩ ﺩ&= #65165;ﺭﻳﻢ،ﺣﺘﻰ ﺍﮔﺮ ﺩﺭ ﺁﻳﻨﻪ = ﺑﺨﻮﺩﻣﺎﻥ ﺗﻮﺟّﻪ ﺩﺍﺭﻳ= 5250;،ﭼﻴﺰﻯ ﺟﺰ ﺻﻮﺭﺕ ﻧﻴﺴ&= #65174;.ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﻳﻮﻧ&#= 65166;ﻥ ﮔﻔته اﻧﺪ.ﻭ ﻋ= 5198;ﻓﺎﻯ ﻗﺪﻳﻤﺘﺮ ﺷﺮﻗ&#= 65264; ﺑﺨﺼﻮﺹ ﻋﺮﻓﺎ&#= 65263; ﺍﻳﺮﺍﻧﻰ ﺑﺴﻴ&#= 65166;ﺭ ﺍﺯ ﺍﻳﻦ ﺻﻮﺭﺕ = ﻳﺎﺩ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻳ&= #65242; ﺃﻣﺮ ﺍﻧﺘﺰﺍﻋ&#= 65264; ﻭ ﻏﻴﺮ ﻣﺎﺩﻯ ﺍ= ﺳﺖ. ﺻﻮﺭﺕﻫﺎ ﻭﺍﻗ&#= 65228;ﻴّﺖ ﺩﺍﺭﻧﺪ، ﻭﻟﻰ &#= 65187;ﻘﻴﻘﺖ ﻧﺪﺍﺭﻧﺪ.ﺯﻳﺮ&#= 65165; ﺍﺻﻞ ﻭﺟﻮﺩ ﺭﻭ&= #65185; ﻧﻮﻋﻰ ﺍﺳﺖ. ﮐﻪ= ﺩﺭﺗﻐﻴﻴﺮ ﻧﻮﻉ،ﻭﺣﺘﻰ ﺩ= 5197; ﻫﺮ ﺯﻣﺎﻥ ﺍﻳﻦ = ﺻﻮﺭﺕ ﺗﻐﻴﻴﺮﺍﺗﻰ ﺩ&#= 65165;ﺭﻧﺪ.ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ &= #65175;ﻔﺎﻭﺗﻬﺎﻯ ﺭﺍ ﺗﺸﺨﻴﺺ ﺑﺪ&= #65259;ﻴﻢ.ﻭ ﺣﺎﻓﻈﻪ ﻣﺎ ﻧﻴ&= #65200; ﺍﺯ ﺻﻮﺭﺗﻬﺎﻯ &= #65239;ﺒﻠﻰ ﻧﻴﺰ ﭼﻴﺰﻯ ﺑﻴ&= #65166;ﺩ ﻧﻤﻰ ﺁﻭﺭﺩ.ﻭﻣ&= #65166; ﺩﺭ ﺍﻳﻦ ﺗﺤﻠﻴ&= #65248;ﺎﺕ ﺍﺯ ﺻﻮﺭﺕ،ﻫﻤ= 5166;ﻥ(ﺻﻮﺭﺕ ﻧﻮﻋﻰ)ﺭﺍ ﻣﻴﮕ&= #65262;ﺋﻴﻢ،ﮐﻪ ﻣﺒﻴﻦ ﻣﻘﺎﻡ ﻓ&= #65228;ﻠﻰ ﻭﻧﻮﻋﻰ ﻳﻚ ﺭﻭ&= #65185; ﺍﺳﺖ.ﻭﻋﻤﻠﺎ ﺍ&= #65255;ﻮﺍﻉ ﺭﺍ،ﮐﻪ ﻋﻠﻢ ﺍ&#= 65247;ﺤﻴﺎﺕ ﻣﻴﮕﻮﻳﺪ،ﺩﺭ = 5259;ﺴﺘﻰ ﻣﻄﺮﺡ ﻧﻴﺴﺘﻨ&#= 65194; ﻭﻟﻰ ﺑﺮﺍﻯ ﺗﺴ&= #65260;ﻴﻞ ﺩﺭ ﻣﻄﺎﻟﻌﻪ ﻋ&= #65248;ﻤﻰ،ﺍﺯ ﺻﻔﺘﻰ ﺗﺎ ﺻﻔﺖ = ﺩﻳﮕﺮﻯ ﺭﺍ،ﻳﻚ ﻧﻮﻉ ﻳ&#= 65166; ﻳﻚ ﻓﺼﻞ ﻧﻮﻋﻰ = ﻣﻴﮕﻮﻳﻨﺪ. ﻣﺎﻧﻨﺪ ﻓﻘﺮه &#= 65194;ﺍﺭﺍﻥ ﻳﺎ ﻧﺮﻡ ﺗﻨﺎﻥ.= ﻭﺩﺭ ﻭﺍﻗﻊ ﺗﻤﺎﻡ ﺍ&= #65235;ﺮﺍﺩ ﺯﻧﺪﻩ ﺩﺭ ﺟﻬﺎ&= #65253;، ﺳﺮﺍﺳﺮ ﭘﺸﺖ ﮔ&= #65198;ﺩﻥ ﺩﺭ ﺭﺗﺒﻪ ﻫﺎﻯ = ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﺗﺎ = ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ،ﭼﻨﺎﻥ = 5175;ﮑﺎﻣﻞ ﺳﻠﻮﮐﻰ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ،ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263;،ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺩﺍﺷﺖ.ﻣﻠﺎﺣﻈ&#= 65258; ﻣﻴﺸﻮﺩ ﻧﻘﺶ ﺫ&= #65259;ﻦ ﻣﺎ ﭼﻘﺪﺭ ﺩﺭ ﻓ= ﻬﻢ ﻭﺗﺼﻮﺭ،ﻭ ﻋﻤ= 5248;ﻴﺎﺕ ﺫﻫﻨﻰ ﻭﻣﻌﺮﻓ&#= 65176;ﻰ ﻧﻘﺶ ﺩﺍﺭﺩ.ﮐﻪ = ﺍﮔﺮ ﻧﺘﻮﺍﻧﻴﻢ ﻣﮑ&#= 65166;ﻧﻴﺴﻢ ﺍﻳﻦ ﺫﻫﻦ ﺧﻮﺩ&= #65153;ﮔﺎﻩ ﻭﺭﻭﺍﻥ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺭﺍ ﺑﺪﺍﻧﻴﻢ،= 5261; ﻧﻘﺎﻁ ﺿﻌﻒ ﻭ ﻓ= ﺴﺎﺩ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #64380;ﻮﻥ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪه ﻫﺎﻯ ﺁﻧﺮﺍ ﺩﺭ = ﻧﻴﺎﺑﻴﻢ، ﺗﻤﺎﻡ ﻓﻬﻢ ﻭ ﺗ= ﺼﻮﺭ ﻭ ﺩﺭﺟﻪ ﺍﺩﺭﺍ&= #64400;ﻰ ﻣﺎ ﻧﺎﻗﺺ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﺍﮔﺮ ﻧﮕﻮ= ﺋﻴﻢ ﮐﻪ ﺑﺎﻃﻞ ﻭﻣﻨ&= #65188;ﺮﻑ ﻣﻴﺒﺎﺷﺪ. ﻫﻤﺎ&= #65253; ﮔﻮﻧﻪ ﮐﻪﺍﻧﺤ&#= 65198;ﺍﻓﺎﺕ ﺧﺮﺍﻓﻰ ﻣﺬﻫﺒ&#= 65264;،ﮐﻪ ﺑﺪﺗﺮ ﺍﺯ ﺍﻧﺤ&= #65198;ﺍﻓﺎﺕ ﺍﺣﺘﻤﺎﻟﻰ ﻓﻠ&#= 65204;ﻔﻪ ﻫﺎ ﻭ ﻋﻠﻮﻡ ﻏﻴ= ﺮ ﺗﺠﺮﺑﻰ، ﺍﭘﻴ= 5204;ﺘﻤﻮﻟﻮﮊﻯ ﻳﺎ ﻋﻠﻢ ﺍﻟﻤﻌ&= #65198;ﻓﻪ ﺑﺮﺍﻯ ﻫﻤﻪ ﻭﺍ&= #65183;ﺐ ﺍﺳﺖ، ﮐﻪ ﻗﺒﻞ &= #65165;ﺯ ﺗﺼﻤﻴﻢ ﺑﺮﺍﻯ &= #65165;ﻧﺘﺨﺎﺏ ﺍﺻﻮﻝ ﻋﻘﻠﻰ ﻭ = ﺍﻋﺘﻘﺎﺩﻯ، ﭼﻪ ﺭﺳﺪ ﺑﻔﻠﺴ&= #65236;ﻪ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻭ = ﻓﻠﺴﻔﻰ، ﺑﺎﻳﻦ ﻣﮑﺎﻧﻴ&#= 65200;ﻡ ﻋﻘﻞ ﻭﻣﻐﺰ ﻭﻣ&= #65208;ﮑﻠﺎت ﺮﻭﺍﻧﻰ ﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 607; ﺨﻮﻳش ﺁﺷﻨﺎ ﮔ&#= 65198;ﺩﻳﻢ.ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭ &#= 65259;ﺪﻑ ﺭﺳﻴﺪﻥ ﺑﻠﻘﺎ&#= 65263; ﺭبّ اﻟﻨﻮﻉ ﺧA= 262;ﺩ، ﺩﺭ ﺍﻳﻦ ﻫﻤﺎﻧ&= #65264; ﻭ ﺍﻟﮕﻮﻯ ﮐﻤﺎ&= #65245; ﻧﻮﻉ ﺑﻘﺸﺮﻯ ﻧ&= #65258; ﻓﻘﻂ ﺯﻧﺪﮔﻰ ﺑ&= #65208;ﺮﻯ ﺍﻣﺮﻭﺯ ﺧﻮﺩﺭ&#= 65165; ﺳﺎﻟﻢ ﻭ ﺻﺎﻟﺢ = ﻣﻰ ﮐﻨﻴﻢ،ﺑﻠﮑﻪ = 5207;ﺎﻳﺴﺘﻪ ﺗﻮﻟﺪ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ،ﺩ= 5197; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﮕﺮﺩﻳﻢ ﺑﺪ&#= 65261;ﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5165;ﮐﻨﻮﻥ ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ ﺩ= ﻭﭼﺎﺭ ﺣﻴﺮﺕ ﻫﺎ ﻭ ﮔﻴ= ﺠﻰ ﻫﺎ ﻭ ﻧﻬﻠﻴﺴﻢ = ﻭ ﺧﺴﺘﮕﻰ &#= 65187;ﺘﻰ ﺍﺯ ﺧﻮﺩ ﻭ ﻋﺎﺩ= ﺍﺕ ﻭ ﺭﻭﺵ ﺯﻧﺪﮔﻰ = ﺧﻮﻳﺶ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ.&= #65261; ﭘس ﺍﺯ ﻣﺮﮒ ﺣﺘ&= #65252;ﺎ ﺑﻘﻬﻘﺮﺍ ﻫﺎﻯ &= #65255;ﺴﺦ ﻭﻣﺴﺦ ﺣﻘﻴﺮ ﺗ&= #65198; ﻧﻮﻋﻰ بجهان ᥽= 1;ﺘﻮﻟﺪ ﻣﻴﺸﻮﻳﻢ. ﮐﻪ ﺑ= ﺎﺭﺩﻳﮕﺮ ﺻﺪﻫﺎ ﻫﺰﺍﺭﺳ&#= 65166;ﻝ ﺑﻌﺪ،ﺩﻭﺑﺎﺭA= 257; ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;، ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣ&= #65184;ﺪﺩ ﺧﻮﺍﻫﻴﻢ ﺭﺳﻴ&#= 65194;،ﮐﻪ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺗﺎ ﻧﻮﺭ ﻗﺎﺋﻢ = ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺑﺎ&#= 65267;ﺪ ﺑﻴﺎﺑﻴﻢ ﻭﻓﺮ&#= 65251;ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﺣﺘﻤﺎ ﺍﺟﺮﺍ ﻧ&= #65252;ﺎﻳﻴﻢ ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ. = ﺍﻳﻦ ﺟﺒﺮ ﺍﻟﻬﻰ ﻭﺟ&= #65170;ﺮ ﺫﺍﺗﻰ ﻭ ﺟﺒﺮﻫ&= #65166;ﻯ ﺳﺮﻧﻮﺷﺘﻰ،ﻫA= 268;ﭻ ﻳﻚ ﺍﺯﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﺯﻧﺪﻩ،ﻭﻇﺎﻫA= 198;ﺍ ﻏﻴﺮ ﺯﻧﺪﻩ ﭼﻮ&= #65253; ﺃﺗﻢ ﻫﺎ ﻭﻣﺎ ﺗ= ﺤﺖ ﺃﺗﻤﻬﺎ ﻫﺎ ﺑﺎ&= #65267;ﺪ ﺍﺯ ﺍﻳﻦ ﻧﺮﺩﺑ&= #65166;ﻥ ﺍﻧﻮﺍﻉ ﻭ ﺻﻔﺎ&= #65173; ﻭ ﺗﺠﻠﻴّﺎﺕ ﺍ&#= 65247;ﻬﻰ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠ&#= 65264; ﺩﺭﮊﻧﺘﻴﻚ ﺭﻭ&#= 65187;ﻰ ﺧﻮﺩﻧﻤﺎﺋﻴﻢ. &= #65261;ﺟﺰ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﭼ&= #65268;ﺰﻯ ﺑﺂﻳﻨﺪهﻫﺎ ﻧ= 5252;ﻴﺮﻭﺩ.ﻭﺗﻤﺎʌ= 49; ﺗﻦ ﻭﺫﻫﻦ ﻭﻣﻌ&= #65248;ﻮﻣﺎﺕ ﻭ ﻫﻨﺮﻫﺎ ﺳﺮﺍ&= #65203;ﺮ ﺑﺰﻳﺮ ﺧﺎﻙ ﻣﻴ&= #65198;ﻭﺩ ﻭﻣﺘﻠﺎﺷﻰ ﻣﻴ&#= 64405;ﺮﺩﺩ.ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺩﻭﺩ = ﺩﺭ ﻓﻀﺎ ﻧﺎﭘﺪﻳﺪ &= #65251;ﻴﺸﻮﺩ. ﺍﻳﻦ ﻧﺎﺗﻮﺍﻧ&#= 65264; ﺫﻫﻨﻰ ﻭ ﺗﺼﻮﺭ = ﺍﻧﺴﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺗﻔﺎ= 5261;ﺗﻬﺎﻯ ﺑﺴﻴﺎﺭ ﺟﺰﺋﻰ &= #65193;ﻭ ﭼﻴﺰ ﺷﺒﻴﻪ ﺑﻬ&= #65250; ﺭﺍ ﻧﻤﻴﺘﻮﺍﻧ&#= 65194; ﺩﺭﻙ ﮐﻨﺪ.ﮐﻪ ﺣ= ﺘﻰ </spa= n>ﺃﺗﻢ ﻫﺎ ﺷﺒA= 268;ﻪ ﻫﻢ ﻧﻴﺴﺘﻨﺪ. ﮐ= ﻪ ﺗﻔﺎﻭﺗﻬﺎﻯﻋ= 5256;ﺎﺻﺮ ﺻﺪﮔﺎﻧﻪ ﺩﺍﺧ&#= 65246; ﻫﺴﺘﻪ ﺃﺗﻤﻰ ﺧ&= #65262;ﺩ ﺭﺍ ﺩﺍﺭﻧﺪ.ﻫﻤ&= #65166;ﻥ ﻃﻮﺭکه ﺘﻤﺎﻡ = 5251;ﻨﻈﺮﻩ ﻫﺎ ﻭ ﭘﺪﻳﺪﻩ ﻫ= ﺎ ﻭ ﺭﺧﺪﺍﺩﻫﺎ ﻧ&= #65268;ﺰ ﺑﺎﻫﻢ ﺷﺒﺎﻫﺘ&#= 65264; ﻧﺪﺍﺭﻧﺪ.ﻭ ﺫﻫ&= #65254; ﻭﺣﺎﻓﻈﻪ ﻭ ﻗﺪ&= #65197;ﺗﻬﺎﻯ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﻣﺎ،ﻗﺎﺩﺭ ﺑﺪ= 5197;ﻙ ﺗﻔﺎﻭﺗﻬﺎ ﻧﻴ&#= 65204;ﺖ. ﭘس ﺍﻧﺴﺎﻥ ﺑﺎ&#= 65165;ﻳﻦ ﺫﻫﻦ ﻭ ﻋﻘﻞ ﻣﺎ= ﺩﻯ ﺑﺸﺮﻯ،ﻗﺎﺩﺭ = 5255;ﻴﺴﺖ ﻧﻔﻊ ﺩﺭﺳﺘﻰ ﺭ&= #65165; ﺟﻮﻳﺎ ﮔﺮﺩﺩ. ﻭ= ﻳﺎ ﺍﺯ ﺧﻄﺮﺍﺕ ﺧﻮ&= #65205; ﻇﺎﻫﺮﻯ ﺩﻭﺭﻯ &= #65255;ﻤﺎﻳﺪ. ﻭﻋﻤﻠﺎ ﺫﻫﻦ ﺍ&= #65255;ﺴﺎﻥ،ﺍﺯﻫﺮ ﺩﻳﺪﻧﻰ ﺧﻮﺩ،= 5165;ﮐثر ﻗﺮﻳﺐ ﺑﺎﺗﻔﺎ&#= 65237; ﺍﻣﻮﺭ ﺩﻳﺪﻧﻰ &= #65197;ﺍ ﻧﺎﺩﻳﺪﻩ ﻣﻴﮕ&#= 65268;ﺮﺩ . ﭼﻮﻥ ﺍﺣﺴﺎس ﻧ= ﻔﻊ ﻭ ﺿﺮﺭﻯ ﺩﺭ ﺁﻧ= ﻬﺎ ﻧﻤﻰ ﻧﻤﺎﻳﺪ.ﺩ&= #65197; ﺣﺎﻟﻴﮑﻪ ﻣﻤﮑ&#= 65254; ﺍﺳﺖ، ﺧﻴﺮ ﺃﺑ&#= 65194;ﻯ ﺧﻮﺩﺭﺍ ﺩﺭ ﺟﻮ&= #65165;ﻧﺐ ﺩﻳﮕﺮ ﺩﻳﺪﻧﻰ &= #65259;ﺎ ﭘﻴﺪﺍ ﮐﻨﺪ.ﻣﺎ&= #65255;ﻨﺪ ﺻﻮﺭﺕ ﻭﺭﻭﻯ ﺑ&= #65208;ﺮﻯ،ﻭﺣﺘﻰ ﺧﺎﻝ ﻭﭼﺸﻢ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﮐﻪ = 5175;ﻨﻬﺎ ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﻧ&= #65268;ﮑﻮ،ﺑﭽﺸﻢ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻨﺪ.ﻭﺧﻠﺎ= 5211;ﻪ ﺑﺎﻳﺪ ﺍﺯ ﺩﻳﺪ&= #65253; ﻭﻗﺎﻳﻊ ﻭﻓﮑﺖ &= #65259;ﺎ،ﺧﻮﺩﺭﺍ ﺑﺤﻘﺎﻳﻖ ﻭﺍﻣ&#= 65262;ﺭ ﻏﻴﺒﻰ ﻳﺎ ﻧﻴﺎ&= #65251;ﺪﻩ ﻭﻧﺎﺩﻳﺪﻩ ﻭﺁ&#= 65267;ﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65211;ﻔﺎﺕ ﻭﻋﻘﻠﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﭘس ﺑﺎ ﺗﺮﻙ ﻗﺴ&= #65252;ﺘﻬﺎﻯ ﺯﻳﺎﺩﻯ ﺍﺯ ﺩﻳ&= #65194;ﻧﻰ ﻫﺎ ﻭ ﺷﻨﻴﺪﻧﻰ = ﻫﺎ،ﻋﻤﻠﺎ ﺍﻧﺴﺎﻥ ﺑﺪﺭﻙ &= #65261;ﻗﺎﻳﻊ ﻧﺴﺒﻰ ﻣﻴﺮﺳﺪ. = ﮐﻪ ﺑﺎﺯ ﺑﻴﻦ ﺍﻓﺮ&= #65165;ﺩﺑﺎﺍﻳﻦ ﺩﺭﻙ ﻭﺍﻗﻌﻰ ﻳ&= #64401;ﺴﺎﻥ ﻧﻴﺴﺖ.ﺗﺎ ﺷﺄﻥ = ﻭﻣﻘﺎﻡ ﻭﺩﺭﺟﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺡ ﻭﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺁﻧﻬﺎ ﺩﺭ ﭼﻪ ﺣ= ﺪّ ﺑﺎﺷﺪ. ﻭﭼﻘﺪﺭ = ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﭼ&= #65262;ﻥ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎ،ﻭﮐﻤﺒﻮﺩA= 259;ﺎ ﻭﺷﺮﺍﻳﻂ ﻟﺎﺯ&#= 65249; ﺭﺍ ﺩﺍﺷﺘﻪ، ﻳ&#= 65166; ﺗﺰﮐﻴﻪ ﺳﻠﻮﮐ&#= 65264; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ، ﮐﻪ ﭼﺸﻢ ﺑﻴﻨﺎ&= #65163;ﻰ ﭘﻴﺪﺍ ﮐﻨﻨﺪ.ﮐ&= #65166;ﺭﻯ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻫﺮ= ﺍﻣﺮﻯ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #65193;ﺍﺩ.ﻭﺍﮔﺮ ﮐﻮﺩﮐﻰ ﻭﺟﻮﺍ&#= 65255;ﻰ ﻭ ﺟﻬﺎﻟﺖ ﻭﮐﻢ = ﺩﺍﻧﻰ،ﻣﺎﺭﺍ ﻣﺘﻮﺟﻪ ﺍﻳﻦ ﺍ&= #65259;ﻤﻴّﺖ ﺣﻴﺎﺗﻰ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺭﺍ ﻧﻨﻤﺎﻳﺪ، &#= 65261; ﻫﺮﮔﺎﻩ ﮐﻪ ﺍﻧ&= #65204;ﺎﻥ ﺑﺎﻳﻦ ﺍﻫﻤﻴﺖ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﻟﺰﻭﻡ = ﺗﺰﮐﻴﻪ ﻧﻔس ﺭﺳﻴﺪ، ﺍ= 5199; ﻫﻤﺎﻥ ﻟﺤﻈﻪ ﺑ&= #65166;ﻳﺪ </spa= n>ﺍﻭﻝ ﺍﺯ ﺧﺪA= 165;ﻭﻧﺪ ﻭﺳﻴﻠﻪ ﺗﻮﺳّ= 5246; ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65169;ﻴﺎﺑﻴﻢ،ﺗﺎ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎ،&#= 65169;ﻮﺳﻴﻠﻪ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺍﻧﻰ ﻣﺎﺭﺍ &= #65165;ﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﺑﺎ ﻫﺮ ﺩﺭﺟﻪ ﭘ= ﻴﺸﺮﻓﺘﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺑﻤﺮﺍﺗﺐ ﺑﻬﺘ&#= 65198; ﻋﻘﻠﻰ ﻭﺩﺭﻙ ﺣ&= #65240;ﺎﻳﻖ ﻣﻴﺮﺳﻴﻢ.ﻭﻧﻔ&#= 1587; ﺣﻴﻮﺍﻧﻰ ﻣﺎ ﺗ&= #65170;ﺪﻳﻞ ﺑﺮﻭﺣﻰ ﺍﻟﻬﻰ &= #65251;ﻴﮕﺮﺩﺩ،ﮐﻪ ﺩﺳﺖ ﻭﺯﺑﺎ= ;ﻥ ﻭ ﺻﻮﺭﺕ ﻭ ﺳﻴﺮ= ﺕ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65165;ﻟﻬﻰ ﺷﺪﻩ ﻣﺘﻌﻠﻖ ﺑ&= #65192;ﺪﺍﻭﻧﺪ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺣ&= #65176;ﻰ ﺧﻄﺎﻯ ﺁﻧﻬﺎ ﺩ&= #65197;ﺳﺖ ﺍﺳﺖ،ﻭﮔﻨﺎﻩ = 5153;ﻧﺎﻥ ﻧﻴﺰ ثوﺍﺏ ﻣﻴ= 5170;ﺎﺷﺪ .<o:p></o:p> = 5261; ﺍﮔﺮ ﻣﺎ ﺩﺭ ﻋﻠﻢ ﻭ ﺑ= ;ﺮﺭﺳﻰ ﺧﻮﺩ،ﻧﺎﭼﺎﺭ = 5165;ﻓﺮﺍﺩ ﺭﺍ ﺩﺭ ﻧﻮﻉ ﻭ ﻓ= ;ﺼﻞ ﻧﻮﻋﻰ ﺑﻄﻮﺭ ﮐ&= #65248;ّﻰ ﺗﻘﺴﻴﻢ ﻣﻴﮑﻨ&#= 65268;ﻢ،ﮐﻪ ﻣﺨﺎﻟﻒ ﺃﺻﻞ ﺣ&= #65240;ﻴﻘﺖ ﺗﺪﺭﺝ ﺃﺯﻟﻰ ﺃ&= #65169;ﺪﻯ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳ&#= 65174; ﮐﻪ ﻫﻤﮕﻰ ﺩﺭ ﻭ= ﺟﻮﺩ ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ،ﺩﺭ ﺳﻴّﺎﻟﻪ ﻭ ﺟﺮ&#= 65267;ﺎﻥ ﺑﺪﻭﻥ ﻭﻗﻔﻪ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﻭﺍﮔﺮ ﻣﺎ= ﮔﺮﻭﻫﻰ ﺭﺍ ﺑﺸﻨﺎﺳﻴﻢ&#= 1548;ﮐﻪ ﻫﻮﻳّﺖ ﻭﺍﺣﺪ= 5263; ﺩﺍﺭﻧﺪ.ﻳﻌﻨﻰ &= #65169;ﺮ ﺍﺳﺎس ﻃﺮﺩ ﻭﻧ&#= 65166;ﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ ﺗﻔﺎﻭ&#= 65175;ﻬﺎﻯ ﺟﺰﺋﻰ ﺍﺳﺖ،ﭼ= 5262;ﻥ ﺍﻳﻦ ﺗﻔﺎﻭﺗﻬ&#= 65166; ﻓﻌﻠﺎ ﺑﺮﺍﻯ ﻣ&= #65166; ﻧﻔﻊ ﻭ ﺿﺮﺭﻯ ﺩ= ﺭ ﺑﺮ ﻧﺪﺍﺭﺩ ﻭ ﺍ= ﻳﻦ ﻳﻚ ﻃﺒﻘﻪ ﺑﻨﺪ&= #65263; ﻧﺎﺣﻘّﻰ ﺍﺳﺖ. &= #65169;ﺮﺧﻰ ﻋﻨﺎﺻﺮ ﻭﺑﺮﺍ&#= 65263; ﻣﺎ ﻏﻴﺮ ﻣﻬﻢ ﻭ= ﻏﻴﺮ ﻣﻔﻴﺪ ﮐﻨﻮﻧﻰ &= #65197;ﺍ ﻧﺎﺩﻳﺪه ﻤﻴﮕ= 5268;ﺮﻳﻢ،ﻭ ﮐﺎﺭﻯ ﺑﺤﻖ ﻭﻋ&= #65248;ﻤﻰ ﺑﻮﺩﻥ ﺩﻗﻴﻖ ﻧ&= #65194;ﺍﺭﻳﻢ.ﻟﺬﺍ (ﻟﻴﺐ ﻧﻴﺘﺰ) ﻧﺎ= ;ﻡ ﻫﻮﻳّﺖ ﺑﺪﻭﻥ &#= 65175;ﻔﺎﻭﺗﻬﺎ ﺭﺍ ﻣﻴﮕﻮﻳﺪ.ﻭ&= #65263; ﺩﺭ ﮐﺘﺎﺏ ﻣﻮﻧ&= #65166;ﺩﻟﻮﮊﻯ ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ &= #65251;ﻮﻧﺎﺩﻫﺎ ﺑﺎﻳﺪ ﺍﺯ ﻳﮑﺪ&= #65267;ﮕﺮ ﻣﺨﺘﻠﻒ ﺑﺎﺷﻨ&#= 65194;.ﭼﻮﻥ ﺩﺭ ﻃﺒﻴﻌﺖ ﺩﻭ = ﺷﻴﺌﻰ ﻣﺸﺎﺑﻪ ﻣﻄﻠﻘ&#= 65166; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ &= #64380;ﻮﻥ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺎ&#= 65235;ﺮﻳﺪﻩ ﺍﺳﺖ.ﻭ ﺗﻔﺎﻭﺗ&= #65260;ﺎﻯ ﺩﻭﺷﻴﺌﻰ ﺩﺭ ﻇ&= #65166;ﻫﺮ ﺧﺎﺭﺟﻰ ﭘﻴﺪﺍ &= #65255;ﺒﺎﺷﺪ ﺩﺭ ﺑﺎﻃﻦ ﻭﮐّ&#= 65268;ﻔﻴّﺖ ﺩﺍﺧﻠﻰ ﻭ ﺻﻔﺖ = ﺫﺍﺗﻰ ﺗﻔﺎﻭﺗﻬﺎ ﻭﺟ&#= 65262;ﺩ ﺩﺍﺭﺩ ﻣﺎﻧﻨﺪ &= #65165;ﻣﻮﺭ ﻗﺎﻟﺒﻰ ﺭﻳﺨﺘ&#= 65258; ﮔﺮﻯ،ﻇﺎﻫﺮﺍ = 5267;ﮑﺴﺎﻥ،ﻭﻟﻰ ﺩﺭ ﺫﺍﺕ ﺗﻔﺎﻭ&= #65175;ﻬﺎ ﺩﺍﺭﻧﺪ ﮐﻪ ﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺰ ﺩﺭﺟﺴﻢ ﻭ&= #65193;ﺭ ﺫﻫﻦ ﻭﺩﺭ ﺭﻭﺍ&= #65253;،ﻭﺣﺘﻰ ﺍﮔﺮ ﺯﻣﺎﻧﻰ ﺑ&= #65192;ﺪﺍ ﺭﺳﻴﺪﻧﺪ، ﻫﻤ= 4381;ﻨﺎﻥ ﺩﺭ ﻣﺎﻫﻴّﺖ ﺭ&#= 65261;ﺣﻰ ﺧﻮﺩ ﺗﻔﺎﻭﺗﻬ&#= 65166; ﺩﺍﺭﻧﺪ ﻭﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ.ﻭﻟﺬﺍ ﺳ&= #65198;ﻧﻮﺷﺘﻬﺎﻯ ﻓﻌﻠﻰ ﻭﺳﺮﻧﻮ&#= 65207;ﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ،ﻭ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65175;ﻮﻟﺪﺍﺕ ﺑﻌﺪﻯ ﻣﺘﻔﺎﻭ&#= 1578; هستند. ﻫﺮ ﻣﻮʋ= 83;ﻮﺩﻯ ﺑﺨﺼﻮﺹ ﺍﻧﺴﺎ&#= 65253; ﻋﺎﻗﻞ ﻏﻴﺮ ﺍﻟ&= #65260;ﻰ ﮐﻪ ﺧﻮﺩ ﺑﺨﻮﺍ&= #65259;ﺪ،ﻫﻤﻴﺸﻪ ﺩﻧﺒﺎﻝ ﻧﻔﻊ ﺑ&= #65166;ﺷﺪ، ﻭﺍﺷﻴاء ﺭﺍ ﺗ= 4401;ﺮﺍﺭﻯ ﻭﻣﺎﻧﻨﺪ ﻫﻢ ﻓ&= #65198;ﺽ ﻣﻴﮑﻨﺪ،ﻭ ﺍﻧ= 5176;ﺨﺎﺏ </spa= n>ﺑﺮﺣﺴﺐ ﻧﻔʌ= 26; ﺟﺬﺏ ﺧﻮﺩ،ﻭ ﺑﺎ ﺑﺮ&#= 65187;ﺴﺐ ﺗﺼﻮﺭ ﺿﺮﺭ ﺩﻓ&= #65226; ﺍﺯ ﺧﻮﺩ ﻣﻴﻨﻤ&= #65166;ﻳﺪ.ﻭ ﭼﻮﻥ ﻫﻤﻴﺸﻪ ﻧ&= #65236;ﻊ ﻣﻘﺪﻡ ﺍﺳﺖ.ﭘس &= #65175;ﻀﺎﺩ ﻣﻨﺎﻓﻊ ﺑﻰ ﻧﻬ&= #65166;ﻳﺖ ﺩﺭ ﺍﻓﺮﺍﺩ ﺟﺎ&= #65251;ﻌﻪ،ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﺟﻨﮕﻠﻰ = ﺍﺯ ﺗﻀﺎﺩ ﻫﺎﻯ ﺁﺷ&= #65176;ی ﻨﺎﭘﺬﻳﺮ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ،ﮐﻪ ﺗﺎ ﻧﺠﺎﺕ ﻭ ﺭﺍ= ﺣﺖ ﺷﺪﻥ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻣﺮﮒ، ﺍﺯﺧﻄﺮ &#= 65193;ﺭﻳﺪﻩ ﺷﺪﻥ،ﺩﺭ ﻧﺒﺮ= 5193; ﮐﺴﺐ ﻭﻗﻤﺎﺭ ﻣ&= #65228;ﺎﻣﻠﺎﺕ،ﻭﺗʌ= 62;ﻃﺌﻪ ﮔﺮﻯ ﻫﺎﻯ ﺑﺎﺯ&= #65165;ﺭﻯ ﺍﺳﺖ.ﻭ ﻫﻤﻴﻦ ﺟ= ﻨﮕﻞ ﺍﺳﺖ،ﮐﻪ ﻃﺒﻌ= 5166; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65191;ﻮﺩﺧﻮﺍﻩ،ﺑʋ= 94;ﺭﺟﺎﺗﻰ ﺍﺯ ﺟﻨﻮﻥ ﻣﻴﺮ&= #65203;ﺪ.ﻭﻫﺮﭼﻪ ﻣﺎﻝ ﺑﻴﺸﺘﺮﺳ&#= 65176;ﻤﮕﺮﻯ ﺑﻴﺸﺮ،ﺑﺪﻳﮕA= 198; ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴ&#= 65256;ﻤﺎﻳﻨﺪ.ﻭ ﺍﻧﺴﺎﻥ ﺗﺠﺎﺭ&#= 65173; ﭘﻴﺸﻪ،ﻭﻫﺮﻧA= 262;ﻉ ﺟﺴﺘﻦ ﻧﻔﻊ، ﺍ&#= 64404;ﺮﻇﺎﻫﺮﺍ ﻋﺎﻗﻠﺎﻧﻪ ﺍﺳ&#= 65174;،ﻭﺑﻰ ﮔﻨﺎﻩ،ﭼﻮﻥ ﻃ= 5170;ﻖ ﻗﺎﻧﻮﻥ ﻭ ﻗﺮﺍ&= #65197; ﺩﺍﺩ ﻭ ﻋﺮﻑ ﺟﺎ= ﺭﻯ ﻋﻤﻞ ﻣﻴﮑﻨﺪ<sp= an dir=3DLTR> </spa= n>ﻭﻟﻰ ﻧﻴّﺖ ʌ= 59;ﺎﻯ ﻏﻴﺮ ﻗﺎﻧﻮنی = 5194;ﺭ ﻧﻔﻊ ﭘﺮﺳﺘﻰ ﺩ&= #65165;ﺭﺩ.ﻭﻟﺬﺍ ﺍﻧﺴﺎﻥ ﺍﺯ ﻫﻢ = ﺍﮐﻨﻮﻥ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﭼﻪ ﺭﺳﺪ ﺑﺮﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﻭﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﻭﺣﺘﻰ ﺧﻮﺩﮔﺎ&#= 65257; ﺫﻫﻨﻰ ﺧﻮﺩ،ﻭ= 5187;ﺘﻰ ﺩﺭﺗﻦ ﻭ ﺍﻋﺼﺎ&= #65167; ﻭﻓﮑﺮ ﺩﻭﭼﺎﺭ &= #65255;ﺎ ﺑﺴﺎﻣﺎﻧﻰ ﻫﺎ &= #65251;ﻴﺸﻮﺩ،ﮐﻪ ﻣﻨﺠﺮ ﺑﮑﺎﺭﻣ&#= 65166;ﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻴ&= #64405;ﺮﺩﺩ ﺩﺭ ﺍﺩﻭﺍﺭ ﻭﺗ&= #65262;ﻟﺪﺍﺕ ﻓﺮﺍﻭﺍﻧﻰ ﺍﻧ&#= 65262;ﺍﻉ ﺣﻴﻮﺍﻧﻰ ، ﮐﻪ &= #65227;ﻘﻞ ﻭ ﺷﻌﻮﺭﻯ ﻧﻴﺴ&= #65174; ﻳﺎ ﻣﺤﺪﻭﺩ ﺑﻌ&= #65166;ﻃﻔﻪ ﺑﻔﺮﺯﻧﺪﺍﻥ،A= 261; ﭘﻴﺮﻭﻯ ﺍﺯ ﻏﺮ&= #65165;ﻳﺰ ﻣﻴﺒﺎﺷﺪ، ﻣﻮ= 5183;ﻮﺩ ﺭﺍ ﺩﺭ ﻳﻚ ﺑﻮﺗ= ﻘﻪ ﺫﻭﺏ ﻃﺒﻴﻌﺖ ﻗ&= #65198;ﺍﺭ ﺩﺍﺩﻩ ﻭ ﺑﺎﻟﺄ&= #65191;ﺮﻩ ﺑﺎﻳﻨﺠﺎ ﻣﻴﺮ&#= 65203;ﺪ،ﮐﻪ ﺳﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﻭ ﺍﺩﺭﺍﻙ ﻭﺷﻌ&= #65262;ﺭﺩﺭ ﻣﻴﺂﻭﺭﺩ.ﺁﻧﮕ&#= 65166;ه ﺪﻭﺑﺎﺭﻩ ﺩﻭﭼ&#= 65166;ﺭ ﻗﻬﻘﺮﺍﻫﺎﻯ ﺟ&#= 65256;ﻮﻧﻰ ﻣﻴﮕﺮﺩﺩ. ﺯﻳﺮ&= #65165; ﺩﺭ ﺑﻰﻧﻬﺎﻳﺖ &= #65165;ﺯ ﺑﻰ ﻧﻬﺎﻳﺘﻬﺎ</= span> </spa= n>تضاﺩﻫﺎ ﻭ ﺗ= ;ﻔﺎﻭﺗﻬﺎ ﻭ ﺍﺣﺘﻤﺎﻟﺎﺕ &= #65261; ﻋﻮﺍﻣﻞ ﻭﺷﺮﺍ&#= 65267;ﻂ ﻧﺎﭼﺎﺭ ﺩﻭﭼﺎ&#= 65197; ﺗﮑﺮﺍﺭ ﮐﺎﺭﻣ&#= 65166;ﻫﺎ ﻤﻴﺸﻮﺩ ﺗﺎ ﺑﺎ&= #65267;ﻦ ﺣﻘﻴﻘﺖ ﺣﻴﺎﺗ&#= 65264; ﻭ ﻫﻤّﺖ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺑﺮﺳﺪ ﮐﻪ ﻃﺒﻖ = ﻧﻈﺎﻣﻰ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺍﺯ ﺗﺠﺮﺑﻪ ﻣﻮ&= #65235;ﻖ ﺧﻮﺩ ﺍﺯ ﺭﺍﻩ ﺍ= ﻟﻬﻰ ﺧﻮﻳﺶ ﺩﺍﺭﻧﺪ &= #65261; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65260;ﺘﺮﻯ ﺭﺍ ﺍﺯ ﻫﻢ ﺍﮐﻨ= ﻮﻥ ﺗﺠﺮﺑﻪ ﺩﺍﺭﻧ&#= 65194;.ﻭﻳﺎ ﺑﺎﻋﺸﻖ ﻭﺻﺒﻮ&#= 65197;ﻯ ﺗﻌﻠﻴﻢ ﻣﺴﺘﻌ&#= 65194;ﺍﻥ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺭ&= #65165; ﻣﻴﺪﻫﻨﺪ ﺍﮔﺮ &= #65191;ﻮﺩ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ،ﻭﭘﻴﻤﺎﻥ ﻭﺗﻌﻬّﺪ ﺍﻃﺎ= 5227;ﺖ ﺍﺯ ﺩﺳﺘﻮﺭﺍﺕ &= #65227;ﻤﻠﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺪﻫﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﻣﻴﺘﻮﺍﻧﻨﺪ ﺧ&#= 65262;ﺩﺭﺍ ﺟﻤﻊ ﻭﺟﻮﺭ ﮐﻨ&= #65256;ﺪ ﻭ ﺑﻤﻮﺟﺐ ﻧﻔﻊ = ﺃﺑﺪﻯ ﺧﻮﺩ ﺍﻗﺪﺍﻡ ﮐ&= #65256;ﻨﺪ.ﺗﺎ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺑﺎ ﺷﻬﻮﺩ ﻭﮐﺴ&= #65168; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺻ&= #65236;ﺎﺖ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ ﮔﺮﺩﺩ.ﺁﻧﮕﺎﻩ &= #65165;ﻳﻦ ﺟﻨﮕﻞ ﻭﺣﺸﻰ ﻭ = ﺑﻰ ﺳﺮ ﻭﺗﻪ ﺟﻬﻨّ&#= 65250; ﻧﻮﻋﻰ ﺗﺒﺪﻳﻞ &= #65169;ﺒﻮﺳﺘﺎﻧﻰ ﺯﻳﺒﺎ ﻭ ﺁﺭﺍﻣ&= #65206; ﺑﺨﺶ ﮔﺮﺩﺩ ﮔﻮ&= #65163;ﻰ ﺍﻧﺴﺎﻥ ﻫﺮ ﻟﺤ&= #65224;ﻪ ﺗﻮﻟﺪ ﺟﺪﻳﺪﻯ &= #65255;ﻴﮑﻮ ﺗﺮ ﺩﺍﺭﺩ.ﺁﻧﮕ&= #65166;ﻩ ﻧﻔﻊ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﻧﻔﻊ ﺩﻳﮕﺮﺍﻥ &= #65251;ﻴﻴﺎﺑﺪ.ﻭﺧﺼ= 5248;ت ﺪﺭﻧﺪﮔﻰ ﻭﺳﺒ&#= 65262;ﻋﻴّت ﺮﺍ ﺭﻫﺎ ﻣﻴﮑﻨ&= #65194;،ﻭﺑﺠﺎﻯ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻓ&#= 65194;ﺍﮐﺎﺭﻯ ﻣﻴﻨﻤﺎﻳﺪ.ﺍﮔ&#= 65198; ﺍﺯ ﻣﺮﺣﻠﻪ ﻫﻤ&= #64401;ﺎﺭﻯ ﻧﻴﺰ ﮔﺬﺷﺘﻪ ﺑ&= #65166;ﺷﺪ.<o:p></o:p> = 5227;ﻤﻞ ﺗﻮﺟّﻪ ﻭ ﺍﻧﺘ&#= 65192;ﺎﺏ ﺳﻮﮊﻩ ﺗﻮﺟّﻪ= 548;ﺩﺭ ﻭﺍﻗﻊ ﻳﻚ ﺟﻬﺎ&= #65253; ﺑﻴﻨﻰ ﻣﻮﺿﻮﻋ&#= 65264; ﺁﺑﮋﮐﺘﻴﻮﻣﺤ= 5204;ﻮس ﺩﺍﺭﺩ ﮐﻪ ﺑﻰ ﻧ= ﻬﺎﻳت ﺎﺣﺴﺎس ﻭﻣﺤﺴ= 5262;ﺳﺎﺕ ﺭﺍ،ﺩﺭﻳﻚ ﺍﺩ= 5197;ﺍﻙ ﮐﻠّﻰ ﻭﺍﺣﺪ ﮐ&#= 65256;ﺪ، ﮐﻪ ﮐﻞّ ﺑﻴﻨﻰ &= #65261;ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﻭﮐﻞ ﻫﺴ&= #65176;ﻰ ﺭﺍ ﺑﺒﻴﻨﺪ.ﮐﻪ = ﻣﺠﻤﻮﻋﻬﺎﻯ ﺍﺯ ﺩﺍﺩﻩ ﻫﺎﻯ = ﺣﺴّﻰ ﺭﺍ ﺩﺭ ﻳﻚ ﻣﻮﺿ= ﻮﻉ ﻭﺍﺣﺪ ﻣﺘّﺤﺪ &#= 65251;ﻴﮑﻨﺪ. ﺍﺯ ﻧﻈﺮ ﺳﻠﺎﻣ&= #65176;ﻰ ﺫﻫﻦ ﻭﺭﻭﺍﻥ،= 5193;ﺭ ﺷﻠﻮﻏﻰ ﺟﻨﮕﻞ &= #65259;ﺴﺘﻰ، ﻣﻌﺮﻭﻑ ﺑﺠﻨﮕ&#= 65246; ﻣﻮﻟﺎ ﺗﻮﺟّﻪ &#= 65251;ثبت ﻭ ﻓﻌّﺎﻝ،ﻫﻤA= 166;ﻥ ﮐﻠّﻰ ﺩﺭﻙ ﮐﺮ&#= 65193;ﻥ ﺍﺳﺖ ﻭ ﺑﺠﺰﺋﻴ&= #1617;ﺎﺕ ﺍﺟﺰﺍﻯ ﻣﺸﮑّ= 5248;ﻪ ﺗﻮﺟﻬﻰ ﻧﺪﺍﺷ&#= 65174;.ﺯﻳﺮﺍ ﺍﺻﻮﻟﺎ ﺍﻧﺴﺎ&#= 65253; ﻫﺮﭼﻪ ﺟﺰﺋﻰ ﺭ&= #65165; ﺭﻳﺰﺗﺮ ﺩﻗّﺖ &#= 64400;ﻨﺪ، ﺧﻮﺩ ﻫم ﭼﻨﺎﻥ &= #65183;ﺰﺋﻰ ﻳﻚ ﮐﻞ ﺩﻳﮕﺮﻯ = ﺍﺳﺖ،ﮐﻪ ﺍﺟﺰﺍﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ ﺍﺯ ﻳﻚ ﻣ= ﻮﺿﻮﻉ ﮐﻠّﻰ.ﭘس ﺍﻧﺴ= 5166;ﻥ ﺩﺭ ﺗﻮﺟّﻬﺎﺕ &#= 65251;ﺎﺩﻯ ﺧﻮﺩ ﺗﻨﻬﺎ ﺍﺟ&= #65200;ﺍﺋﻰ ﺭﺍ ﺩﻗّﺖ ﻣﻴﮑ&#= 65256;ﺪ، ﮐﻪ ﭼﻨﺎﻥ ﮐﻠّ&#= 65264; ﻗﺎﺑل ﺘﺼﻮﺭ ﻭ&#= 65235;ﻬﻢ ﺧﻮﺩﺭﺍ ﺗﺄﻣﻴ&#= 65254; ﮐﻨﺪ.ﮐﻪ ﺑﺮ ﻫﺮ= ﻣﺠﻤﻮﻋﻬﺎﻯ ﻧﺎﻣﻰ ﻗﺮﺍﺭ ﻣ&= #65268;ﺪﻫﺪ.ﻭﺩﺭﺫﻫ= 5254; ﺧﻮﺩ ﺗﺼﻮﺭ ﺍﻭ&= #65247;ﻴﻪ ﺁﻧﺮﺍ ﻣﻴﺴﺎﺯ&#= 65193;.ﻣﺎﻧﻨﺪ ﻧﺎﻡ ﺩﺳﺖ ﻳﺎ ﭘ= ﺎ،ﮐﻪ ﺧﻮﺩ ﺑﺎﺯ ﺩﺍﺭ&= #65165;ﻯﻗﻄﻌﺎﺕ ﻓﺮﺍﻭﺍﻥ ﻭﺍﺳ&#= 65166;ﻣﻰ ﺩﻳﮕﺮﻯ ﺍﺳﺖ.ﺩ&= #65197; ﺑﻬﺘﺮﻳﻦ</sp= an> &#= 65207;ﺮﺍﻳﻂ ﻓﺎﻳﺪﻩ ﺍﻳﻦ ﮐ&= #65248;ّﻰ ﺳﺎﺯﻯ ﺫﻫﻨﻰ ﺍ&= #65199; ﻣﺎﺩﻳﺎﺕ،ﻧﻮA= 227;ﻰ ﻭﺩﺭﺟﻬﺎﻯ ﺍﺯ &= #65153;ﺭﺍﻣﺶ ﻓﮑﺮﻯ ﻭ ﺩﻭﺭﻯ = ﺍﺯ ﺣﻴﺮﺕ ﻭ ﮔﻴﺠﻰ = ﺍﺳﺖ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭ ﺗﻤﺮﮐﺰ ﻭ ﺗﻮﺳ&= #1617;ﻞ ﻋﺒﺎﺩﻯ ﺧﻮﺩ،= 5193;ﺭ ﺳﻮﮊﻩ ﺍﻟﻬﻰ ﺧ&= #65262;ﻳﺶ،ﻭ ﺑﺮﺍﻯ ﺯﻣﺎﻥ ﺩ&= #65197;ﺍﺯﻯ،ﮔﻮﺋﻰ ﺍﺯ ﺟﻬﺎﻥ ﺑﻴﻨ&= #65264; ﺍﻭ، ﺍﺟﺰﺍﺋﻰ &#= 65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﮐﻪ ﻫﻤ&= #65258; ﺭﺍ ﭘﺸﺖ ﺳﺮ ﺧﻮ= ﺩ ﺭﻫﺎ ﻣﻴﮑﻨﺪ.ﻭ&= #65193;ﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;،ﺑﺎﻋﻘﻞ ﮐﻠّﻰ ﻭ ﺍﻟﻬﻰ &= #65261; ﻟﺪﻧّﻰ ﺍﻟﻬﺎ= 5251;ﻰ،ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﺩﻳﮕﺮﻯ &= #65193;ﺍﺭﺩ.ﮐﻪ ﺍﺯ ﻣﺤﺪﻭﺩﻩ ﺧ&= #65262;ﺩ ﺧﻮﺍﻫﻰ، ﺑﻤﺤ= 5194;ﻭﺩﻩ ﻫﻤﮑﺎﺭﻯ ﻭﺳﭙ&#= 1587; ﺑﻔﺪﺍﮐﺎﺭﻯ ﻣ&#= 65268;ﺮﺳﺪ. ﮐﻪ ﻧﻔﻊ ﺩﻳﮕﺮ&= #65165;ﻥ ﺭﺍ ﻧﻔﻊ ﺧﻮﺩ ﻣ= ﻴﺪﺍﻧﺪ.ﺯﻳﺮﺍ ﺧﻮﺍﺳﺘﻪ ﺭﺏّ &#= 65165;ﻟﻨﻮﻉ ﻭ ﺗﺠﻠّﻰ ﺁﺧﺮ &= #65191;ﻮﺩﺭﺍ ﺭﺍﺿﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.ﻋﻤﻠﺎ ﺍﻧﺴﺎﻥ ﺑﺴﻴﺎ&#= 65197;ﻯ ﺍﻣﻮﺭ ﻣﻮﺟﻮﺩ &= #65235;ﺮﺿﻰ ﻭ ﺍﻧﺘﺰﺍعی ﺮ= 5165; </spa= n>ﻗﺎﺋﻞﻣﻴﺸ᥾= 2;ﺩ.ﻣثلا ﺻﻔﺎﺕ ﻭﺭﻧﮓ ﻭ = ﻣﺸﺨّﺼﺎﺕ ﺩﻳﮕﺮﻯ ﺭﺍ،ﻧ= 5166;ﻡ ﻳﻚ ﺷﻴﺌﻰ ﻣﻴﻨ&= #65252;ﺎﻳﺪ.ﻭﺍﻣﻮﺭ= 5263; ﺭﺍ ﺑﮑﻞ ﺍﺿﺎﻓ&= #65258; ﻣﻴﮑﻨﺪ.ﮐﻪ ﺍﺯ = ﺍﺟﺰاء ﺁﻥ ﮐﻞّ ﻧﻴﺴﺖ.&= #65247;ﺬﺍ ﻫﺮﮔﻮﻧﻪ ﺩﻳﺪ&#= 65255;ﻰ ﻫﺎ ﺣﻘﻴﻘﻰ ﻧﻴ&= #65204;ﺘﻨﺪ، ﻭﺗﻨﻬﺎ ﻭﻗﺎﻳ&#= 65228;ﻰ ﻧﺴﺒﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﺁﻧﻬﻢ ﺑﺮﺍﻯ ﺷﺨﺺ،ﻭ &#= 65169;ﺮﺣﺴﺐ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ.&= #65261; ﻟﺬﺍ ﺍﮐثرﺍ ﺩ= 5267;ﺪﻧﻰ ﻫﺎﻯ ﻏﻴﺮ ﺣﻘﻴ&= #65240;ﻰ ﻭ ﻳﺎ ﻧﺴﺒﻰ،ﺑ&#= 65166;ﺯ ﻣﻮﻫﻮﻡ ﻭ ﺍﻧﺘ&= #65200;ﺍﻉ ﺷﺨﺼﻰ ﺍﺳﺖ.ﻭﺗ&= #65256;ﻬﺎ ﮐﺎﺭ ﺳﺎﻟﮑﺎﻥ &= #65165;ﻟﻬی ﻤﻴﺒﺎﺷﺪ که ﺪ= 5197; ﺗﻤﺮﻳﻦ ﺗﻮﺣﻴ&#= 65194; ﻭ ﺗﻤﺮﮐﺰﻭﺭﺳ&#= 65268;ﺪﻥ ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ &= #65261; ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65191;ﻮﺩ،ﺁﻧﮕﺎﻩ ﺣﻘﻴﻘی ﺘﺮ ﻭﺷ&#= 65166;ﻳﺴﺘﻪ ﻋﻘﻞ ﮐﻞ ﺍﻭﻟﻴ&= #65166;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﺩﺍﺭﻧﺪ. = ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﻓﺮﻣﺎ&= #65255;ﺪﻩ ﻧﻈﺎﻣﻰ ﺩﺭ ﺟﻬ&= #65258; ﺟﻨﮓ ﻧﻔﻊ ﺳﺮﺑ&= #65166;ﺯﺍﻥ ﺭﺍ ﻧﻔﻊ &#= 65191;ﻮﺩ ﻣﻴﺪﺍﻧﺪ. ﻭﻫﺪ&= #65233; ﻧﻬﺎﺋﻰ ﺍﻭ ﭘﻴ&= #65198;ﻭﺯﻯ ﺍﺳﺖ،ﮐﻪ ﻧﻴﺎ= 5199; ﺑﺴﺮﺑﺎﺯ ﺩﺍﺭﺩ. ﻭﺳ= ;ﺮﺑﺎﺯ ﻧﻴﺎﺯ ﺑﻔﺮﻣﺎ&#= 65255;ﺪﻩ ﺷﺎﻳﺴﺘﻪ ﺩﺍﺭ&#= 65193;.<o:p></o:p> = 5169;ﺎ ﺗﻮﺟّﻪ ﺑﺠﺰﺋ= 5268;ّﺎﺕ ﮐﻪ ﻣﻨﺠﺮ ﺑﺘﮑ&= #65166;ﻣﻞ ﺑﺮﺧﻰ ﻋﻨﺎﺻﺮ &= #65183;ﺰﺋﻰ ﺑﺎﺷﺪ، ﻣﻴﮕﻮ= 5267;ﻨﺪ ﮐﻪ ﺑﺮﺍﻯ ﺗﮑﻤ&= #65268;ﻞ ﮐﻞ ﻣﻴﺒﺎﺷﺪ. ﻳ= ﻌﻨﻰ ﻳﻚ ﻗﺎﻟﺐ ﺭﻳﺰ&= #65263; ﻓﻮﺭﻯ ﻭﺧﺎﺹ،= 5165;ﺯ ﻗﺴﻤﺘﻰ ﺍﺯ ﺍﺟ&= #65200;ﺍ ﻣﻴﮑﻨﻴﻢ ﮐﻪ ﺯ&= #65261;ﺩﺗﺮ ﮐﻠّﻰ ﺭﺍ= ; ﺩﺭﺫﻫﻦ ﺗﺼﻮﺭ ﮐﻨﻴﻢ. ﺩ= ﺭﺍﻳﻨﺠﺎ ﺑﺎﺯﻯ ﻧﻔس ﺍﻣ&#= 1617;ﺎﺭﻩ ﻣﻄﺮﺡ ﺍﺳﺖ.ﺍﺻ&= #65262;ﻟﺎ ﺗﻤﺎﻡ ﻋﻤﻠﻴّ= 5166;ﺕ ﺍﭘﻴﺴﺘﻤﻮﻟﻮ= 4394;ﻳﻚ ﻭﻣﻌﺮﻓﺘﻰ،ﭼA= 258; ﺭﺳﺪ ﺑﺘﮑﺎﻣﻞ &= #65195;ﻫﻦ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257;،ﺩﺭ ﺻﺤﻨﻪ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻭ ﺣﺎﻓﻈﻪ ﺍﺳﺖ.= ﻫﻴﭻ ﻣﺎﻧﻌﻰ ﻫﻢ ﻭﺟ&= #65262;ﺩ ﻧﺪﺍﺭﺩ.ﻧﻪ ﺧﻮ&= #65267;ﺸﺘﻦ ﻭ ﺃﻣﺮﻯ ﺍﺭﺍﺩ&= #65263; ﺩﺭ ﺩﺍﺷﺘﻦ ﻫﺪ&= #65233;،ﻭ ﻣﻌﻴﺎﺭﻯ ﺣﻘﻴ&#= 65240;ﻰ،ﻭﻧﻪ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198;ﺍﻥ ﺍﻟﻬﻰ ﺭﻭ= ;ﺍﻥ. ﺯﻳﺮﺍ ﺻﺎﺣﺐ ﺁ&= #65253; ﺭﻭﻯ ﺑﺴﻤﺖ ﺑﺎ&= #65247;ﺎ ﻭ ﺁﻳﻨﺪﻩ ﻭﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻧﺪﺍﺭﺩ.&= #64344;س ﮐﻤﮑﻰ ﻫﻢ ﺍﺯ ﺑ= ﺎﻟﺎ ﻧﻤﻴﺮﺳﺪ ﮔﻴﺮ&#= 65255;ﺪه اﻯ ﻧﻴﺴﺖ ﮐﻪ ﺑ&= #64405;ﻴﺮﺩ،ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺗﻨﺰﻳ&= #1604; اﻭ ﺷﻮﺩﻭﺗﺼﻮ= 5197; ﻭﺗﺼﺪﻳﻖ ﻧﻴﺰ &= #65169;ﻨﻤﺎﻳﺪ ﮐﻪ ﺩﺭ ﺣﺎﻓﻈﻪ = ﻫﻤﻴﺸﻪ ﺑﻤﺎﻧﺪ.ﻭ ﺳﺎﻟ&= #65242; ﮐﺎﻣﻠﺎ ﻋﮑس ﻫ&#= 65198;ﻏﻴﺮ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﺗﻮﺟّﻪ ﺍﻭ ﺗﻨ&#= 65260;ﺎ ﺩﺭ ﻳﻚ ﺻﻮﺭﺕ،&#= 65267;ﺎ ﻳﻚ ﻧﻘﻄﻪ ﺻﻮﺭ&= #65173; ﺍﺳﺖ.ﻭ ﻗﺼﺪ ﺗﮑ= ﻤﻴﻞ ﺗﺨﻴّﻞ ﻭ ﺍﺣﻀ&#= 65166;ﺭ ﺩﺭﺳﺖ ﺫﻫﻨﻰ،= 5165;ﺯ ﻣﻌﺒﻮﺩ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﺩﺭ ﺫﻫﻦ ﺩﺍﺭﺩ.= ﻭﺑﻘﺼﺪ ﺗﮑﻤﻴﻞ ﺭﻭﺍﻥ &= #65191;ﻮﺩ،ﺗﺎ ﻋﻤﻠﻴّﺎﺕ ﺗﺰ= 4400;ﻴﻪ ﻧﻔس ﻭ ﺗﺨﻠﻴﻪ&#= 1548; ﺑﻮﺳﻴﻠﻪ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ &= #64404;ﻴﺮﺩ.ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑﻪ ﺩﺭ ﻋﻤ&= #65246; ﺗﻮﺟّﻪ ﺑﺠﺰﺋ= 5268;ّﺎﺕ ﺳﻮﮊﻩ ﻫﺎﻯ ﺧﺎ&= #65197;ﺟﻰ ﺧﻮﺩﻣﺎﻥ،ﻋﻤA= 248;ﺎ ﺍﺣﺴﺎس ﺍﺯ ﻣﮑ&#= 65166;ﻧﻴﺰﻡ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﻧﺪﺍﺭﻳﻢ.ﭘس ﺑ&#= 65166;ﺯﻯ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﺑﺮ ﻣﺎ ﻣﺨﻔﻰ ﻣ= ﻴﻤﺎﻧﺪ.ﻭﮐﻨﺘ&#= 65198;ﻝ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ، ﻭﺍﺣﺘﻤﺎﻟﺎ ﺭ&#= 65227;ﺎﻳﺘﻰ ﻫﻢ ﻧﻤﻰ ﮐﻨﻴﻢ = ﻗﺒﻮﻝ ﺩﺍﺭﻳﻢ ﮐﻪ ﺩﻳ&= #64405;ﺮﺍﻥ، ﺍﺳﻴﺮ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺁﻟﻮﺩﻩ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ.ﻭﻟﻰ ﺧﺒﺮ ﺍﺯ ﺁﻟﻮﺩ&= #64404;ﻰ ﺩﺭ ﮐﻤﻴّﺖ ﻭﮐ&#= 65268;ﻔﻴّﺖ ﺭﻭﺍﻥ ﺧﻮﺩ ﺭﺍ = ﻧﺪﺍﺭﻧﺪ. ﺁﻧﮕﺎﻩ ﺗﺼﻮﺭ &= #65251;ﻴﮑﻨﻴﻢ،ﮐﻪ ﻣﺎ ﺍﺧﺘﻴﺎﺭ ﺩ&= #65197;ﺳﺖ ﻭﺗﺼﻮﺭﺍﺕ ﺻﺤ&#= 65268;ﺢ ﻭ ﺗﺠﺮﺑﻪ ﻭ ﺗﺤ= ﺼﻴﻞ ﻭ ﺍﻧﺘﺨﺎﺏ ﮐﺎ&= #65235;ﻰ ﮐﺮﺩه اﻳﻢ.ﻭﻣ= 5268;ﺨﻮﺍﻫﻴﻢ ﺟزء ﺭﺍ ﺗﮑﻤﻴ= 5246; ﮐﻨﻴﻢ.ﺗﺎ ﮐﻞّ &= #65197;ﺍ ﻧﻴﺰ ﺩﺭ ﺫﻫﻦ ﺧ= ﻮﺩ ﻓﺮﺍﻫﻢ ﻧﻤﺎﺋ&#= 65268;ﻢ.ﺑﺎﻳﺪ ﺍﺿﺎﻓﻪ ﮐﻨﻢ،= 4400;ﺎﺭ ﺩﺭ ﺍﺟﺰاء،ﮔʌ= 62;ﺋﻰ ﺍﺿﺎﻓﻪ ﮐﺮﺩﻥ &= #65261;ﺗﮑﻤﻴﻞ ﮐﻞ ﺍﺳﺖ.ﮐﻪ ﺍﮕ= ﺮ ﺗﺨﻴّﻞ ﻣﺎ ﺍﺯ &= #65165;ﻣﻮﺭ ﻣﺎﺩﻯ ﺻﺤﻴﺢ ﺑ&= #65166;ﺷﺪ ﮐﻪ ﻧﻴﺴﺖ،ﺩﺭ &#= 65165;ﻣﻮﺭ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﮐﻞّ ﻗﺒﻠﺎ ﺁﻣ&#= 65166;ﺩﻩ ﺑﻮﺩﻩ، &#= 64404;ﺮﭼﻪ ﻫﻨﻮﺯ ﺍﺟﺰاء = 5153;ﻥ ﺁﻣﺎﺩﻩ ﻧﺸﺪﻩ &= #65169;ﺎﺷﺪ ﺯﻳﺮﺍ ﺍﻳﻦ ﮐﻞ = ﺳﻤﺒﻮﻟﻴﻚ ﺍﺳﺖ.ﻭﺍﺯ ﻣﺎﻫ&= #65268;ّﺖ ﺍﻣﻮﺭ ﻋﻮﺍلم = 575;ﻟﻬﻰ، ﻭنه ﭽﻮن اﻣﻮʋ= 97; ﻣﺎﺩی ﻤﻴﺒﺎﺷﺪ.که ﺒ= 5166;ﺯﻫﻢ ﺗﺼﻮﺭﺍت ﺁﻥ ﺩ&#= 65197; ﺫﻫﻦ ﻭﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﮐﻪ= ﭘﺎﻙ ﻭ ﺳﺎﻟﻢ ﺑﺎﺷﺪ&= #1548; ﺑﺎﺯ ﺍﺯ ﻋﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ ﺍﺳﺖ.ﺍﺻ&= #65262;ﻟﺎ ﺍﻧﺴﺎﻥ ﻭ ﺩﺭﻙ = ﺍﻭ ﺩﺭ ﻣﻴﺎﻥ ﻣﺎﺩ&= #65267;ﺎﺕ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻣﻌﻨﻮﻯ ﺫﻫﻨﻰ &= #65261; ﻣﺮﺍﺗﺐ ﻣﻴﻨﻮ&#= 65263; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﭼﻪ ﺭﺳﺪ ﺑﻤﺮﺍﺗﺐ &= #65183;ﺒﺮﻭﺘﻰ ﺑﺎﻟﺎﺗﺮ،ﮐﻪ = 5193;ﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺭﻗﻴﻘﻬﺎﻯ ﺍﺯ &= #65153;ﻥ ﻫﺴﺖ.<o:p></o:p> = 4400;ﺎﻧﺖ ﺻﺎﺣﺐ ﻣﮑﺘﺐ ﺍ&= #65211;ﺎﻟﺖ ﻋﻘﻞ ﺧﺎﻟﺺ ﻭﻣ&= #65176;ﻌﺎﻟﻰ،ﺍﺯ ﻭﺣﺪﺕ ﺗﺮﺍﺳﻨ&#= 65194;ﻧﺘﺎﻝ ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﺩ&= #65197; ﺫﺍت ﻮﺫﻫﻦ ﻗﺎ&#= 65163;ﻞ ﺷﺪه اﺳﺖ ﻭ ﺑﺎ&#= 65165;ﻳﻦ ﻋﻨﺼﺮ ﻭﺍﺣﺪ ﺷ&= #65194;ﻩ ﺍﺯ ﺍﺟﺰاء،ﻣʌ= 68;ﺘﻮﺍﻥ ﺩﺍﺩﻩ ﻫﺎﻯ ﺣﺴ&= #1617;ﻰ ﺭﺍ ﺩﺭ ﮐﻞ ﺳﺎﺯ= ﻯ ﺫﻫﻦ ﻭﺍﺭﺩ ﮐﺮ&= #65193;.ﮐﻪ ﻋﻤﻠﺎ ﺍﻳﻦ ﺍﻓ&= #64401;ﺎﺭ ﻫﻤﺎﻥ ﺗﻮﺣﻴﺪ &= #65195;ﻫﻨﻰ ﺩﺭﺣس ﻣﺸﺘﺮﻙ &#= 65165;ﺳﺖ ﮐﻪ ﻧﻤﻴﺪﺍﻧﻢ &= #65183;ﺎﻯ ﻋﻀﻮﻯ ﺍﻳﻦ ﺣس&#= 1617; ﺩﺭ ﺫﻫﻦ ﮐﺠﺎ ﺍ= ﺳﺖ ؟ ﻭﺁﻳﺎ ﻭﺍﻗﻌ&#= 65166; ﻳﻚ ﺣسّ ﺍﺳﺖ ﻳ&#= 65166; ﻣﺠﻤﻮعه اﻯ ﺑA= 268;ﺸﺘﺮ. ﻭ ﺍﻳﻦ ﺣسّ ﻣﺸ&#= 65176;ﺮﻙ،ﻫﻤﺎﻥ ﻋﺎﻣﻞ ﻣﺪﺑّﺮ &#= 65165;ﻟﻬﻰ ﺍﻧﺴﺎﻥ،ﻭ ﺗﻔ= 5260;ﻴﻢ ﺷﺨﺺ ﺍﺯ ﻣﺠﻤﻮ&= #65227;ﻪ ﺣﻮﺍس ﺭﺳﻴﺪﻩ &#= 65165;ﺯ ﺧﺎﺭﺝ. ﻭ ﺍﺯ ﭘﻨ= ;ﺞ ﺣس ﺍﻧﺴﺎن اﺳA= 174;. ﺍﻳن کلّی ﺑﻴ᥽= 6;ﻰ ﮐﺎﻧﺖ،ﻣﻘﺪم = 7; ﻮﻭﺳﻴله ﺘﻌﺎﻟﻰ ﻓﮑﺮ ﺩ&= #65197; ﻋﻘﻞ ﺟﺰﺋﻰ ﻣﺎ&= #65193;ﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻏﻴ= ﺮ ﺳﺎﻟﮑﺎﻥ، ﻋﻤ= 5248;ﺎ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﻬﺎ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﻋ= ﻤﻠﻴﺎﺕ ﺍﺳﺘﻘﺮﺍٴ، ﮐA= 258; ﺑﺎﺯ ﺟﺎﻯ ﺍﻧﺤ&= #65198;ﺍﻑ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ= ﺭﻭﺍﻥ ﻫﺴﺖ. ﻭﻟﻰ ﺳﺎﻟ= ﻚ ﺩﺭﺗﻤﺮﮐﺰ ﺫﻫ&#= 65256;ﻰ ﺧﻮﺩ ﻫﻨﮕﺎﻡ ﺗ&= #65262;ﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ،ﺗﻨﻬA= 166; ﻋﺸﻖ ﻭﺭﺯﻯ ﺩﺭ = ﺧﻮﺍﺏ ﻭﺩﻋﺎﺍﺳﺖ ، ﻭ&#= 65255;ﻪ ﻋﻤﻠﻴﺎﺕ</sp= an> &#= 65175;ﺪﺍﻋﻰ ﻣﻌﺎﻧﻰ،ﻭ ﺑﺒ= 5166;ﻟﺎ ﺭﻓﺘﻦ ﺩﺭ ﺍﺳﺘ&= #65256;ﺘﺎﺟﺎﺕ ﻭ ﺍﺳﺘﻘﺮﺍٴ،A= 261;ﺩﻳﮕﺮ ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ.&= #65199;ﻳﺮﺍ ﺍﻳﻦ ﻋﺸﻖ ﻭﺭﺯ&= #65263; ﻭ ﺩﻋﺎﻫﺎ،ﺗﻤ= 5198;ﻳﻦ ﻋﺎﻃﻔﻰ ﺳﺎﻟﻚ &= #65165;ﺳﺖ، ﻭﻧﻪ ﺗﻤﺮﻳﻦ ﻋ&= #65240;ﻠﻰ ﻭ ﺳﺎﺧﺘﻦ ﺍﻓﮑ&= #65166;ﺭ ﻋﻘﻠﻰ ﺟﺪﻳﺪ.ﻭ = ﺑﺮﺍﻯ ﺩﺍﺩﻥ ﻓﺮﺻﺖ ﺑ&= #65194;ﻭﻥ ﻣﺰﺍﺣﻤﺖ ﺳﺎﻟ&#= 65242; ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ،ﮐﻪ ﻋﻤﻠ= 5268;ﺎﺕ ﻧﺎﻣﻌﻠﻮﻡ ﺗﺨ&#= 65248;ﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ </spa= n>ﻳﺎ ﻧﻔس ﺭﻭʋ= 65;ﻥ ﺳﺎﻟﻚ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﺑﺪﻫﻨﺪ.ﻭﺍﻟّ= 5166; ﺑﺎ ﻫﺮ ﻓﮑﺮﻯ ﺍ= ﺯ ﺳﺎﻟﻚ،ﻋﻤﻠﺎ = 5211;ﻠﺎﺕ ﻳﺎ ﺍﺭﺗﺒﺎﻁ<sp= an dir=3DLTR> ﻗﻄﻊ ﺷﺪﻩ= ﻭ ﻧﺸﺨﻮﺍﺭ ﻗﺒﻠ&#= 65264; ﺩﺭ ﺫﻫﻦ ﺗﮑﺮﺍ&= #65197; ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﺍﺭ= ﺗﺒﺎﻃی ﺒﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﮐ&= #65166;ﻣﻠﺎن اﻟﻬﻰ ﺩﺭﺻﻠﺎ= 5173; ﻭﺍﺭﺗﺒﺎﻃﺎﺕ &#= 65261;ﺗﻤﺮﮐﺰﺍﺕ ﻭﺗﺄﻣّﻠﺎﺕ ﺧ= 5262;ﺩ ﺍﻟﻬﺎﻡ ﺩﺍﺭﻧ&#= 65194;.ﺳﭙس ﺗﻨﺰﻳﻞ ﺁﻥ ﻣﻴ&= #64401;ﻨﻨﺪ ،ﺑﺪﻭﻥ ﺍﻳﻨﮑ= 5258; ﺍﻧﺤﺮﺍﻑ ﺩﺳﺖ &= #65193;ﻫﺪ. ﮐﻪ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ه ﺁﻧﻬﺎ ﭘﺎﻙ ﺍﺳ&= #65174;.ﻭﺣﺘﻰ ﺍﺣﻴﺎﻧﺎ ﺍﻧﺤ&#= 65198;ﺍﻑ ﻭﺧﻄﺎﺋﻰ ﺩﺭ ﻓ&= #65260;ﻢ ﺍﻟﻬﺎﻡ ﺩﺳﺖ ﻭ&= #64344;ﺎ ﺩﺭ ﺗﻨﺰﻳﻞ ﻣﻨ&= #65220;ﻘﻰ ﺁﻥ،ﺩﺭ ﺍﻟﻔﺎ= 5221; ﻭ ﮐﻠﻤﺎﺕ،ﺑﺎ= 5199; ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺩﺭﺳﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﻴ&= #65248;ﻰ ﺯﻭﺩ ﻣﺘﻮﺟﻪ ﺧ&= #65220;ﺎ ﺷﺪﻩ ﺗﺼﺤﻴﺢ ﻣ&= #65268;ﮕﺮﺩﺩ.ﻭﺍﮔﺮ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193; ﺍﺑﻠﺎﻍ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ، ﺍﻋﺘﺮﺍﻑ ﺑﺨﻄ&#= 65166; ﻣﻴﮑﻨﺪ ﻭ ﺗﺼﺤ&= #65268;ﺢ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺿ= ;ﻤﻨﺎ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺗ&= #65236;ﺎﻭﺗﻰ ﻧﻴﺴﺖ،ﮐﻪ ﺍﻃ= 5166;ﻕ ﺍﺯ ﺩﺳﺘﻮﺭ ﻭ ﻧ= ﻈﺮﻳّﻪ ﺩﺭﺳﺖ ﮐﺎﺭ ﮐﻨ&= #65194; ﻳﺎ ﻧﺎﺩﺭﺳﺖ.ﺯ&= #65267;ﺮﺍ ﺍﻃﺎﻋﺖ،ﺩﺭﻧA= 236;س ﺩﺳﺘﻮﺭ ﺍﻃﺎﻋ&#= 1578; اﺳﺖ ﻭنه ﺪﺭ ﻣ= 5262;ﺿﻮﻉ ﺩﺳﺘﻮﺭ. ﮔﺮﭼﻪ = ﺍﻳﻦ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴ&#= 65198; ﺍﻟﻬﻰ، ﻫﻴﭻ ﻇ&#= 65166;ﻫﺮﻯ ﺍﺯ ﺍﻣﻮﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﻣﺎﻧﻨﺪ = ﻣﺄﻣﻮﺭﻳّﺖ ﺳﺎﻟﻚ ﺑﺮﺍﻯ ﺟ&= #65252;ﻊ ﺁﻭﺭﻯ ﻫﻴﺰﻡ ﺍ&= #65199; ﺟﻨﮕﻞ، ﺑﺮﺍﻯ</s= pan> </spa= n>ﮔﺮﻡ ﮐﺮﺩﻥ A= 191;ﺎﻧﻘﺎﻩ ﭘﻴﺮ. ﻭلی ﺴﺎﻟ&#= 64401;ﺎﻥ ﺩﻳﮕﺮ ﺍﮔﺮ ﮐﻪ = ﺩﺳﺘﻮﺭ ﭼﻨﺪ ﺻﺪ ﺭﮐﻌﺖ = ﻧﻤﺎﺯ ﮐﺮﺩﻥ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ.ﮐﻪ ثوﺍﺏ ﺍﻃﺎﻋﺖ = 5153;ﻥ ﻫﻴﺰﻡ ﺟﻤﻊ ﮐﻦ&= #1548;ﺑﻴﺶ ﺍﺯ ثوﺍﺏ ﺁﻥ ﻧ&#= 65252;ﺎﺯ ﺯﻳﺎﺩ ﺍﺳﺖ. ﭼﻮ= ﻥ ﻓﮑﺮ ﻣﻴﮑﻨﺪ ﻣ&= #1572;ﻣﻦ ﺗﺮ ﺍﺳﺖ،ﮐﻪ ﺍ&#= 65267;ﻦ ﻭﻇﻴﻔﻪ ﺭﺍ ﮔﺮ&= #65235;ﺘﻪ.ﻳﺎ ﻧﺰﺩ ﺧﺪﺍ ﺗﻘﺮ&= #65167; ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ. = ﻭ ﻏﺮﻭﺭ ﺩﺭ ﺍﻭ ﺩ= ﺳت ﻤﻴﺪﻫﺪ،ﮐﻪ ﺑ= 5184;ﺎﻯ ثوﺍﺏ ﮔﻨﺎﻩ ﺑ= 5262;ﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ،ﺍ= 4404;ﺮ ﮐﻪ ﭼﻨﺎﻥ ﻓﮑﺮ = ﮐﻨﺪ.ﻭ ﺁﻥ ﻫﻴﺰﻡ ﺟﻤﻊ = ﮐﻦ ﺧﻮﺷﺤﺎﻝ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻣﺄﻣﻮﺭﻳّﺖ ﺣ= 5240;ﻴﺮﻯ ﺩﺍﺭﺩ ﻭ ﺳﺨﺘﻰ = ﺁﻧﺮﺍ ﺑﻌﻨﻮﺍﻥ ﺗﻤﺮ&#= 65267;ﻦ ﺟﺒﺮ ﻭﺍﻃﺎﻋﺖ &= #65261; ﻋﺸﻖ ﻭﺭﺯﻯ ﺍﺟ&= #65198;ﺍ ﻣﻴﮑﻨﺪ.ﻭﺗﻨﻬ&#= 65166; ﻫﺪﻓﺶ ﺧﺪﻣﺖ ﻭ = ﺟﻠﺐ ﺭﺿﺎﻳﺖ ﭘﻴﺮ ﻣ&= #65268;ﺒﺎﺷﺪ،ﮐﻪ ﺗﻨﻬﺎ ﻧﻤﺎﻳﻨ&#= 65194;ﻩ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺷﺨﺺ ﺳﺎﻟﻚ ﺍﺳ&= #65174;.<o:p></o:p> = 5165;ﻳﻦ ﻭﺍﺣﺪ،ﺑﻤﻌﻨA= 264; ﮐثرﺕ ﺍﺯ ﻭﺍﺣ= 5194;ﻫﺎ ﺍﺳﺖ.ﻳﺎ ﺭﻭﻯ ﻫ= ﻢ ﺭﻓﺘﻪ ﮐﻪ ﺍﺩﺭ&= #65165;ﻙ ﺫﺍﺗﻰ ﮐﺎﻧﺖ ﺍ&= #65203;ﺖ ﺩﺍﺭﺍﻯ ﻧﻘﺶ ﻓ&= #65228;ّﺎﻝ ﺍﺯ ﻋﻤﻞ ﺭﺑﻂ ﺩ= ﺍﺩﻥ ﺩﺍﺩﻩ ﻫﺎﻯ ﺣﺴ&= #1617;ﻰ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑ&= #65166; ﺫﺍﺕ ﺍﺳﺖ.ﮐﻪ ﮐ= ﻤﻚ ﺑﺮﺍﻯ ﮐﻠّﻰ ﺳ&#= 65166;ﺯﻯ.ﻭ ﻓﺮﺿﻴﻪ ﻭ ﭘﻴﺸ&= #65256;ﻬﺎﺩﺍﺕ ﮐﺎﻧﺖ ﺑﺮﺍﻯ ﺗ&= #65262;ﺟّﻪ،ﻣﮑﺎﻧ᥾= 8;ﺰﻡ ﻳﮕﺎﻧﻪ ﺳﺎﺯﻯ &= #65197;ﻭﺍﻥ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﻭﺣ= ﺪﺕ ﺩﺭ ﮐثرﺕ ﺻﻔﺖ &#= 65261;ﻧﻤﻮﻧﻪ ﺟﺪﻳﺪﻯ ﺑﺮ ﻋﻨ&= #65166;ﺻﺮ </spa= n>ﺗﻮﺣﻴﺪ ﮐﻨʌ= 56;ﺪﻩ،ﺍﺿﺎﻓﻪ ﺷﺪﻩ ﺍﺳﺖ.ﺯﻳﺮ&= #65165; ﻭﺣﺪﺕ ﺩﺭ ﮐثر= 5173; ﺷﺮﺍﻳﻄﻰ ﺩﺍﺭ&#= 65193;،ﮐﻪ ﺍﮔﺮ ﺷﺮﺍﻳﻂ ﺩ&= #65197;ﺳت ﻨﺒﺎﺷﺪ،ﮐﻠّʌ= 64; ﺳﺎﺯﻯ ﻭﺗﻮﺣﻴﺪ ﺫﻫﻨ&#= 65264; ﻏﻠﻂ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﺍﻳﻦ ﭼﻨﻴﻦ ﮐﻠ&= #1617;ﻰ ﺳﺎﺯﻯ ﺩﺭ ﺫﻫﻦ = ﺳﺎﻟﻚ ﻣﻄﺮﺡ ﻧﻴﺴﺖ.ﻭ&= #64400;ﺎﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﻣﺎﻧﻨﺪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭ ﺫﻫﻦ.ﻭﻟﻰ ﺑﺎ ﮐ= ﻤﻚ ﻟﺤﻈﻪ ﺑﻠﺤﻈﻪ &= #65251;ﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ &#= 65227;ﻤﻞ ﺗﻨﺰﻳﻞ ﻭ ﻳﺎ ﺗ= ﺠﺪﻳﺪ ﺁﻧﻬﺎ ﺩﺭ ﺣﺎﻓ&= #65224;ﻪ، ﻭﺣﺘﻰ ﺗﺪﺍﻋﻰ &= #65235;ﮑﺮﻯ ﺍﺯ ﺁﻧﻬﺎ ﺻﻮﺭ&= #65173; ﻣﻴﮕﻴﺮﺩ.ﮐﻪ ﻗ&= #65166;ﺑﻞ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﺗ&= #65194;ﺍﻋﻰ ﻣﻌﺎﻧﻰ ﺍﻧﺴﺎ&#= 65253; ﻏﻴﺮ ﺍﻟﻬﻰ ﻧﻴ&= #65204;ﺖ.ﻫﺮﭼﻪ ﮐﻪ ﻓﻴﻠﺴﻮﻑ ﻭ = ﺭﻭﺍﻥ ﺷﻨﺎس ﻫﻢ ﺑﺪﺍ&#= 65255;ﺪ . ﮐﻠّﻰ ﺳﺎﺯﻯ ﺩ= ﺭ ﺫﻫﻦ ﻳﻚ ﻋﻤﻞ ﺳ= ﻤﺒﻮﻟﻴﻚ ﺍﺳﺖ،ﮐﻪ ﻧﻤﻴ= 5176;ﻮﺍﻧﻴﻢ ﺍﺯ ﻣﮑﺎﻧﻴﺴﻢ &= #65203;ﻤﺒﻮﻟﻴﻚ ﺳﺎﺯﻯ ﺫﻫﻦ، ﺳ&#= 65198;ﺩﺭ ﺑﻴﺎﻭﺭﻳﻢ &#= 65199;ﻳﺮﺍ ﺯﺑﺎﻥ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﭼ&= #65262;ﻥ ﺗﻨﺰﻳﻞ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ،ﻣﻌﻤﻮﻟᥴ= 6; ﮐﺎﻣﻞ ﺻﻮﺭﺕ ﻧ&= #65252;ﻰ ﮔﻴﺮﺩ.ﻭ ﻳﺎ ﺧﻄ= ﺮ ﺁﻥ ﺑﺮﺍﻯ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﺍﺯ ﺩﺷﻤ&= #65256;ﺎﻥ ﻭﻟﺎﻳﺖ،ﺍﺯ ﺁ= 5191;ﻮﻧﺪﻫﺎﻯ ﺗﮑﻔﻴﺮ ﮐﻨﻨﺪ&#= 65257; ﻫﺴﺖ.ﭘس ﺑﺎﺯ ﻫ&= #65256;ﺮﺟﺪﻳﺪﻯ ﺩﺭ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺫﻫﻦ ﺻﻮﺭﺕ = ﻣﻴﮕﻴﺮﺩ،ﮐﻪ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩﺭﺍ،ﺑﺎﺯ = 5203;ﻤﺒﻮﻟﻴﻚ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; </spa= n>ﻣﻴﮕﻮﻳﺪ.ﻣʄ= 05;ﺮ ﺑﺴﺎﻟﮑﺎﻥ ﺷﺎ&#= 65267;ﺴﺘﻪ، ﮐﻪ ﺗﻨﺰﻳﻞ ﻣﻨ&= #65220;ﻘﻰ ﺑﻴﺸﺘﺮ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﺍﻣﺎ ﺩﺭ ﺗﺼﻮﺭ ﮐﻠّ&#= 65264; ﺫﻫﻨﻰ،ﺭﺳﻴﺪA= 257; ﺍﺯ ﺗﺼﻮﺭﺍﺕ ث&#= 1575;ﻧﻮﻳﻪ ﺟﺪﻳﺪ،ﻋﻤﻠﺎ = 5251;ﺮﺑﻮﻁ ﺑﺸﮑﻞ ﺧﺎﺭﺟﻰ &= #65203;ﻮﮊﻩ ﺍﺳﺖ.ﻭ ﺩﺭﺳﺖ ﺗ= ﺮ ﺍﻳﻨﮑﻪ،ﻣﺤﺪA= 261;ﺩ ﺑﺒﺮﺧﻰ ﻗﺴﻤﺘ&#= 65260;ﺎﻯ ﺑﺪﻥ ﻭ ﺻﻮﺭﺕ ﺍ= ﺳﺖ،که ﻘﺎﺑﻞ ﺣﻔﻆ ﺍﻧ&= #65204;ﺎﻥ ﻣﻴﺒﺎﺷﺪ . ﻭﺑﺎ= ﻳﺪ ﻓﺮﻕ ﺑﻴﻦ ﮐﻠّ&#= 65264; ﺑﻴﻨﻰ ﺍﺯ ﻇﺎﻫ&= #65198; ﺟﺰﺋﻴّﺎﺕ ﺑﺎ &#= 64400;ﻠّﻰ ﺑﻴﻨﻰ ﺫﻫﻦ ﺍﺯ = ﺍﻣﻮﺭ ﻣﻌﻨﻮﻯ ﻭﻧﺼﻮ&#= 65197;ﺍﺕ ﮐﻠّﻰ ﻣﻔﺎﻫﻴ= 5250; ﻭﮐﻠّﻰ ﺑﻴﻨﻰ &#= 65207;ﻬﻮﺩﻯ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻓ&= #65198;ﻕ ﮔﺬﺍﺭﺩ.ﮐﻪ ﻫﺮ&= #64400;ﺪﺍم ﺠﻬﺎﻧﻰ ﺧﺎص ﺨ&#= 65262;ﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺍ&= #65255;ﺴﺎﻥ ﻋﻨﺎﻭﻳﻦ ﻭﺍﺣ&#= 65194;ﻯ ﺑﺮ ﺁﻧﻬﺎ ﻣﻴﮕ&= #65196;ﺍﺭﺩ،ﮐﻪ ﮐﻠّﻰ ﺳﺎﺯﻯ ﻣ&#= 65268;ﮑﻨﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #64400;ﻠّﻰ ﺫﻫﻨﻰ،ﻧﻪ ﮐﺎ= 5251;ﻞ ﺍﺳﺖ ﻭﻧﻪ ثاﺑ= 5174;.ﮐﻪ ﺳﻴّﺎﻟﻬﺎﻯ ﻣ= 5194;ﺍﻡ ﺩﺭ ﺗﻐﻴﺮ ﺍﺳﺖ.= ﺍﮔﺮ ﺯﻣﺎﻧﻰ ﺳﻮﮊﻫ&#= 65166;ﻯ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65239;ﺮﺍﺭ ﻧﮕﻴﺮﺩ،ﭘس ﺍA= 199; ﺭﺳﻴﺪﻥ ﺑﺂﻥ ﻣ&= #65252;ﮑﻦ ﺍﺳﺖ ﻧﺸﻨﺎﺳﻴ&#= 65250;. ﻣثل ﺍﻳﻨﮑﻪ ﻣ= 5254; ﺩﺧﺘﺮ ﺧﻮﺩﺭﺍ &= #64344;س ﺍﺯ ﺩﻩ ﺳﺎﻝ ﻧﺸ= ﻨﺎﺧﺘﻢ.ﻣﮕﺮ ﺑﻤﻌﺮﻓﻰ ﺩﻳﮕ&#= 65198;ﺍﻥ.ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻰ ﺗ= ﻐﻴﻴﺮ ﺗﺼﻮﺭ ﻣﻴﮑﺮﺩ&#= 65249;.ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨﻴﻢ ﺍﻳﻦ ﮐ&= #65248;ّﻰ ﺑﻴﻨﻰ ﺷﻴﺌﻰ، &#= 65259;ﻤﺎﻥ ﺩﻳﺪن اﺯ( ﺣﺪﻭ&#= 65193; ﺷﻴﺌﻰ) ﺍﺳﺖ.ﻳﺎ= ﻫﻤﺎﻥ ﻣﺮﺯﻫﺎﻯ ﺧﺎﺭ&#= 65183;ﻰ ﺷﻴئ ﺍﺳﺖ ﻭﻣﺤ&#= 65268;ﻂ ﺧﺎﺭﺝ ﺍﺯ ﺷﻴئ &= #65261;ﺑﺎ ﺍﻗﺪﺍﻡ ﺍﺳﻢ ﮔ&= #65196;ﺍﺭﻯ.که ﻴﻚ ﺷﻨﺎﺧت ﻨﺎ&#= 65239;ﺺ ﺍﺯ ﺃﻣﺮﻯ ﻧﺎﺳ&= #65262;ﺗﻰ ﻣﺎﺩﻯ ﺍﺳﺖ.ﻭ ﺗ= ﺤﺪﻳﺪ ﻭﮐﺎﺭ ﺑﺮﺩ ﺍﻳ&= #65254; ﺗﺼﻮﺭ ﮐﻠّﻰ ﻳ&#= 65166; ﺟﺰﺋﻰ ﺍﺯ ﺷﻴﺌ&= #65264;،ﺑﺎﺯ ﺑﺮﺣﺴﺐ ﻣﻨﺎﻓ&#= 65226; ﺷﺨﺺ،ﻭﻳﺎ ﺗﻤ= 5198;ﮐﺰ ﺑﺮﺍﻯ ﺗثبیت ʋ= 53;ﻥ ﺩﺭﺣﺎﻓﻈﻪ ﺍﺳ&#= 65174;. ﻭﻟﺬﺍ ﺩﺭ ﺗﻤﺎ&= #65249; ﻣﺮﺍﺣﻞ ﺷﺮﻭﻉ &= #65193;ﺧﺎﻟﺖ ﻭ ﺍﻧﺤﺮﺍﻑ ﺩﺍ&= #65193;ﻥ،ﻭﮐﺸﺎﻧﺪʌ= 53; ﺷﻨﺎﺧﺖ &#= 65169;ﺴﻮﻯ ﻣﻨﺎﻓﻊ ﺍﺯ ﻃﺮ&= #65233; ﻧﻔس ﺍﻣّﺎﺭﻩ = 5267;ﺎ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65198;ﺣﺴﺐ ﺩﺭﺟﻪ ﭘﺎﮐﻰ ﻳ&= #65166; ﺁﻟﻮﺩﮔﻰ ﺍﻳﻦ &= #65175;ﺄثیر ﻓﺮﻕ ﻣﻴﮑﻨﺪ.ﻭ&= #65251;ﻨﺎﻓﻊ ﻧﻴﺰ ﻓﺮﻕ ﻣﻴﮑ&= #65256;ﻨﺪ،ﮐﻪ ﭼﻘﺪﺭ ﻧﻔﻊ ﺩﺭ = ﺑﺮﺩ ﺩﻭﺭﺗﺮ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﮐﻪ ﺩﺭ ﺳ= ;ﺎﻟﻚ ﻣﺘﻤﺮﮐﺰ ﺑﻘﺼ&#= 65194; ﺗﺰﮐﻴﻪ ﻧﻔس ﺭ&#= 65165;ﻫﻰ ﺑﻨﻔس ﺍﻣّﺎﺭA= 257; ﺿﻌﻴﻒ ﺷﺪﻩ ﻧﻤ&= #65268;ﺪﻫﺪ. ﻭ ﺑﺎ ﻋﺸﻖ ﻧﻴﺮ= ﻭﻣﻨﺪ ﻭﮐﺎﺭ ﻣﺪﺍﻭﻡ&#= 1548;ﺗﻮﺳّﻞ ﺳﻠﻮﮐﻰ ﮐﺎﺭﻫ&#= 65166;ﻯ ﺍﻟﻬﺎﻡ ﮔﻴﺮﻯ&#= 1548; ﻳﺎ ﺗﺪﺍﻋﻰ ﻭ ﺳ= ﭙس ﺗﻨﺰﻳﻞ ﮐﻠّﻴ= 5166;ﺕ ﻭﺗﺠﺮﺑﻴّﺎﺕ = 5169;ﺎﻟﻔﺎﻅ ﻣﻔﺎﻫﻴﻢ ﻣﺎﺩ&#= 65263;،ﺑﺤﻘﻴﻘﺘﻬᥴ= 6;ﻯ ﺩﺭﻳﺎﻓﺘﻰ ﻳﺎ &= #65175;ﻨﺰﻳﻞ ﺑﻴﺎﻧﻰ،ﭼﻪ ﺭ= 5203;ﺪ ﺩﺭ ﺗﺪﺍﻋﻰ ﻫﺎ&= #65263; ﺑﻌﺪﻯ،ﻧﺰﺩﻳ@= 401;ﺘﺮ ﺍﺳﺖ،ﮔﺮﭼﻪ ﺑ= 5188;ﻘﻴﻘﺖ ﻣﻄﻠﻖ ﻧﺮﺳﺪ .<o:p></o= :p> = 5251;ﻴﺘﻮﺍﻥ ﮔﻔﺖ،ﻭﺣﺪﺕ ﺫ= 5165;ﺕ ﺷﻴﺌﻰ ﺩﺭ ﺫﻫﻦ&= #1548; ﻭﺣﺪﺕ ﻣﻮﺿﻮﻉ &= #65191;ﺎﺭﺟﻰ ﻳﮑﻰ ﺍﺳﺖ، ﻭﻟ&#= 65264; ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ.ﺍﻣﺎ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﻭﺣﺪﺕ ﺷ&= #65268;ﺌﻰ،ﺣﺘی ﺪﺭﺭؤﻳﺎ ﺩﻳﺪ= 5253; ﻫﺴﺖ،ﻭﻟﻰ ﺍﮐ= 579;ر ﻓﻌﺎﻟﻴّﺖ ﺫﻫ= 5256;ﻰ ﮐﺎﻣﻞ ﺍﻟﻬﻰ،= 5165;ﻣﻮﺭ ﻣﻌﻨﻮﻯ ﻭﻣﻴﻨ&#= 65262;ﻯ ﺍﺳﺖ.ﻭﻧﻪ ﺍﻣﻮ&= #65197; ﻧﺎﺳﻮﺗﻰ،ﻭ ﺑ= 5198;ﺧﻮﺭﺩ ﺑﺎ ﺍﻣﻮﺭ ﻣﺎﺩ&= #1740; که ﺗﻮﺟّﻰ ﮔﺬA= 197;ﺍﻥ ﺍﺳﺖ.ﺍﮔﺮ ﺑﻨﻔ&= #65226; ﮐﺎﻣﻞ ﻳﺎ ﺳﺎﻟ&= #65242; ﺍﻭ ﺑﺎﺷﺪ. ﻭ ﻳﺎ= ; ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺩﻓﻊ ﺿﺮ&= #65197;ﻯ ﺍﺯ ﺳﺎﻟﻚ.ﻭﺣﺪ&= #65173; ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ &= #65175;ﻮﺟّﻪ،ﻋﻤﻠᥴ= 6; ﺍﺯ ﻇﺎﻫﺮ ﺁﻥ ﺍ= ﺳﺖ،ﻭﻧﻪ ﻣﺤﺘﻮﻳﺎﺕ ﺫﺍ&#= 65175;ﻰ ﺁﻥ.ﻭ ﺩﺭ ﺗﻮﺟّ&= #65258; ﺧﺎﺭﺟﻰ،ﺫﻫﻦ = 5165;ﻳﻦ ﺩﻭ ﻭﺣﺪﺕ ﺭﺍ ﺩ= ﺍﺭﺩ.ﻭﺩﺭ ﺗﻮﺟﻴﻪ ﺑﺎﻃﻨ&#= 65264; ﺳﺎﻟﮑﺎﻥ ﻭ ﺍﻭ&= #65247;ﻴﺎ،ﺑﺎﺯ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩ ﺑﺎ ﺳﻮﮊه ﻫﺎی اﻟﻬی ﺮﺍ ﺩﺍﺭ= 5255;ﺪ.ﮐﻪ ﻣﻘﺼﻮﺩ ﺭﺳﻴﺪ&#= 65253; ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ &= #65165;ﺣﺴﺎﺳﻰ ﺧﻮﺩ ﺑﺎ ﻣﺮﺍﺗ&= #65168; ﺷﻬﻮﺩﻯ ﺍﺳﺖ،= 5261;ﻧﻪ ﺑﺎ ﻣﻔﺎﻫﻴﻢ ﺍ&= #65247;ﻔﺎﻅ ﻭﮐﻠﻤﺎﺕ.ﮔﺮﭼ&#= 65258; ﺗﻨﺰﻳﻞ ﺑﮑﺎﺭ &= #65251;ﻴﺒﺮﻧﺪ.ﻭ ﺣﺘﻰ ﺩﺭﻙ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩ ﺩﺭ ﺳﺎﻟ&= #65242;،ﮔﺮﭼﻪ ﺳﺨﺖ ﻭ ﻃﻮﻟﺎﻧ&= #65264; ﺍﺳﺖ.ﻭﻟﻰ ﺣﻘﻴ&= #65240;ﺘﻰ ﺗﺮ ﺍﺯ ﻭﺣﺪﺕ ﻫ= ﺎﻯ ﺫﻫﻨﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﺍﮔﺮ ﻭﺍﻗﻌ&= #65264; ﻫﻢ ﺑﺎﺷﺪ ﺣﻘﻴ&= #65240;ﻰ ﻧﻴﺴﺘﻨﺪ.ﺯﻳﺮ&#= 65165; ﻣﺤﺪﻭﺩ ﺑﺮﻭﺍ&#= 65169;ﻂ ﺧﺎﺭﺟﻰ ﺑﺎﻫﻢ &= #65251;ﻴﺒﺎﺷﺪ . <o:p></o:p> = 5165;ﻳﻨﮑﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ&#= 1548;ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻥ ﻭﺍﺣﺪ،&#= 65255;ﻤﻴﺘﻮﺍﻧﺪ ﺑﺒﻴﺶ ﺍﺯ ﻳﻚ ﻧ= ﻘﻄﻪ ﻭ ﺳﻮﮊﻩ ﻳﺎ ﺟﺰ= ﺋﻰ ﻧﻈﺮ ﮐﻨﺪ،که هرﺩﻭ ﻭﺣﺪﺕ ﺳ= 5166;ﺯی ﺮﺍ ﻧﻤﻴﺘﻮﺍﻧ&#= 65194; ﺑﺎﻫﻢ ﺑﮑﻨﻨﺪ.&= #65255;ﻤﻴﺪﺍﻧﻨﺪ ﮐﻪ ﻋﻤﻠﺎ ﻫﻢ ﻋ= ﻤﻞ ﺗﻮﺟّﻪ ﮐﺮﺩﻥ= 548;ﻭ ﻫﻢ ﻋﻤﻞ ﺗﻮﺣﻴ&= #65194; ﺫﻫﻨﻰ ﻭﮐﻠّﻰ &#= 65203;ﺎﺯﻯ ﺍﺯ ﻣﻔﻬﻮﻡ، ﺳ&#= 65198;ﺍﺳﺮ ﮐﺎﺭﻣﺮﺍﺗﺐ ﺍ&#= 65247;ﻬﻰ ﺍﺳﺖ.ﻭ ﺳﺎﻟﻚ ﺩ= ﺭ ﺗﻤﺮﮐﺰ ﻫﻴﭻ ﮐ&= #65166;ﺭﻯ ﻧﻤﻴﮑﻨﺪﻭﻓﮑ= 5198;ﻯ ﻧﺪﺍﺭﺩ،ﻭ ﺣﺮ= 5235;ﻰ ﻧﻤﻰ ﺯﻧﺪ.ﻭﺗﻨ&= #65260;ﺎ ﻋﺸﻖ ﻭ ﻋﺎﻃﻔﻪ = ﺑﻤﻌﺒﻮﺩ ﺍﻟﻬﻰ ﺧﻮﺩ &#= 65193;ﺍﺭﺩ.ﮐﻪ ﻭﺳﻴﻠﻪ ﺗﻮﺳّ= 5246; ﻋﺒﺎﺩﻯ ﺍﻭ ﺍﺳ&= #65174;. ﻭ ﺳﺎﻟﻚ ﺩﺭ ﺍﺭ= ﺗﺒﺎﻁ ﺑﺎ ﺧﺪﺍﻭﻧﺪ،= 5165;ﺯ ﻃﺮﻳﻖ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺣﺮﻓﻰ ﻧﺪﺍﺭﺩ&#= 1548; ﺟﺰ ﺍﺑﺮﺍﺯ ﻋﺸ&= #65238; ﻭ ﭘﺮﺳﺘش عشق = 48;ﻭﺑﺎ ﻭﺍﺳﻄﻪ ﺍﻟﻬﻰ &= #65169;ﺠﺎﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ &= #65175;ﺎ ﻋﻤﻠﻴّﺎﺕ ﺗﺤ= 5248;ﻴﻪ ﻭ ﺗﺨﻠﻴﻪ،ﺑﻮ= 5203;ﻴﻠﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺳﺖ ﺑﺪﻫﺪ. ﻳﻚ ﻓﺮﺩ= ﻭ ﺷﺨﺺ ﻣﻨﻈﻮﺭ ﻳ&= #65242; ﻭﺍﺣﺪ ﮐﻠّﻰ ﻋ&#= 65216;ﻮﻯ </spa= n>ﺍﺳﺖ. ﮐﻪ ﻫﺮ &#= 65183;زء ﺁﻥ ﺩﺍﺭﺍﻯ ﺻﻔ&= #65166;ﺕ ﺧﺎﺹ ﺧﻮﺩ،ﻭ ﺍ&#= 65199; ﻟﺤﺎﻅ ﺍﺭﺗﺒﺎ&#= 65217; ﺑﺎ ﮐﻞ ﺍﺳﺖ.ﻭ ﺍ= ;ﻳﻦ ﭼﻨﻴﻦ ﮐﻠّﻰ ﺗ&#= 65256;ﻬﺎ ﺟﻤﻊ ﺍﺟﺰاء ﻧ= 5268;ﺴﺖ، ﺑﻠﮑﻪ ﺍﺟﺰاء = 5251;ﺘّﺤﺪ ﺩﺭ ﺭﻭﺍﺑﻂ ﺑﺎ = ﮐﻞ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﭼﻨ= ﻴﻦ ﮐﻠّﻰ ﺗﻨﻬﺎ ﻳ&#= 65242; ﻣﻮﺿﻮﻉ ﺍﺻﻠﻰ &= #65197;ﺋﻴﺴﻰ، ﺩﺭ ﻳﻚ ﻟﺤﻈﻪ ﻣ= ﻌﻴﻨﻰ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﺍ&= #65267;ﻦ ﻭﺟﻮﺩ ﺗﮑﺎﻣﻠ&#= 65264; ﺯﻧﺪﻩ ﺍﺳﺖ.ﻭﻣ&= #65262;ﺟﻮﺩﺍﺕ ﻏﻴﺮ ﺗﮑﺎﻣﻠﻰ&#= 1548;ﮐﻠّﻰ ﺑﻴﻨﻰ ﺁﻧﻬﺎ ﻫ&= #65252;ﺮﺍﻩ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺗ&= #65262;ﺩﻫﺎﻯ ﺭﻭﻯ ﻫﻢ ﺭﻳﺨﺘ&= #65258;،ﭼﻮﻥ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻧ&= #65194;ﺍﺭﺩ.ﮔﺮﭼﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺻﻮ&= #65197;ﺕﺗﺮﺍﮐﻤﻰ ﻭﻳﺎ ﺣﺘّﻰ ﺻﻮ&#= 65197;ﺕ ﻫﻨﺪﺳﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ،ﮐﻪ ﺑ= 5166;ﺯ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻦ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ، ﮐﻪ ﺁﻧﺮ&#= 65165; ﻫﻤﻪ ﻣﻰ ﺑﻴﻨﻨ&= #65194; ﻭﻧﺎﻣﻰ ﺑﺮﺁﻥ &= #65251;ﻴﮕﺬﺍﺭﻧﺪ.ﺩ= 5197; ﺣﺎﻟﻴﮑﻪ ﻓﻌﻞ &= #65175;ﻮﺟّﻪ ﻧﻴﺰ ﻣﺮﺍﺗﺒﻰ &= #65193;ﺍﺭﺩ ﻣﺎ= ﺩﺭ ﺧ᥾= 2;ﺩﻣﺎﻥ ﻓﮑﺮ ﻣﻴﮑﻨﻴﻢ&#= 1548;ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻟﺤﻈﻪ = ﻣﺸﻐﻮﻝ ﺑﭽﻨﻴﻦ ﮐﺎﺭﻯ &= #65259;ﺴﺘﻴﻢ.ﻭ ﻫﺮﻳﻚ ﺍﺯ ﻣﺎﻧ&= #65268;ﺰ ﻣﺠﻤﻮﻋﻬﺎﻯ ﮐ&#= 65166;ﻣﻞ ﺍﺯ ﺍﻓﻌﺎﻝ ﺩﻧ&= #65170;ﺎﻝ ﻫﻢ ﺩﺍﺭﻧﺪ.ﻭﻟ&= #65264; ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ = ﻳﻚ ﻓﻌﻞ ﺍﺻﻠﻰ ﻭﻣ&= #65198;ﮐﺰﻯ ﻫﺴﺖ،ﮐﻪ ﻧﻈﺮ &#= 65191;ﺎﺹ ﻣﺎ ﻣﺪﺍﻡ ﻣﺘﻮ&= #65183;ّﻪ ﺁﻥ ﺍﺳﺖ.ﮔﺮﭼﻪ = ﺍﻓﻌﺎﻝ ﺩﻳﮕﺮﻯ ﺑﺎ ﺁﻥ = ﺍﺷﺘﺮﺍﻙ ﺩﺍﺭﺩ،ﻭﺑﺎ ﺁ= 5253; ﻣﺘّﺤﺪ ﺍﺳﺖ.ﻭ &= #65165;ﻓﻌﺎﻝ ﻫﻢ ﻫﺴﺘﻨﺪ،ﮐ= 5258; ﺭﺍﺑﻄﻪ ﮐﻤﺘﺮ &= #65267;ﺎ ﺑﺪﻭﻥ ﺭﺍﺑﻄﻪ &= #65169;ﺎ ﻓﻌﻞ ﺍﺻﻠﻰ ﻫﺴ&= #65176;ﻨﺪ.ﻭﻟﻰ ﻫﺮﮔﺰ ﺍﻳﻦ ﺍﻓ&= #65228;ﺎﻝ ﺟﻨﺒﻰ، ﻣﺎﻧﻊ &#= 64400;ﺎﺭ ﻓﻌﻞ ﺍﺻﻠﻰﻧﻴ&#= 65204;ﺖ. ﺁﻥ ﻓﻌﻞ ﻭ ﻓﻌﻞ= ﮐﻨﻮﻧﻰ،ﺣﺎﮐ= 5250; ﺑﺮ ﻧﻔس ﺁﻟﻮﺩ&#= 65257; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65165;ﺳﺖ.ﻟﺬﺍ ﻫﺮﻳﻚ ﺍﺯﻣﺎ ﻧ&= #65252;ﻮﻧﻬﺎﻯ ﺍﺯ ﻓﻌﻞ ﺍﻳﺠﺎ&= #65169;ﻰ ﻣﺸﺒﺘﻮﻓﻌّﺎA= 245;،ﻭ ﻧﻤﻮﻧﻪ ﺳﺎﺩﻫ&#= 65166;ﻯ ﺍﺯ ﺑﺮﺷﻬﺎﺋﻰ &= #64400;ﻪ ﻫﻤﮕﻰ ﻧﺴﺒﺖ ﺑ&= #65236;ﻌﻞ ﺍﺳﺎﺳﻰ ثاﻧﻮA= 263; </spa= n>ﻫﺴﺘﻨﺪ.ﻭ ﻫA= 268;ﭻ ﮐﺪﺍﻡ ﻣﺰﺍﺣﻢ &= #65235;ﻌﻞ ﺍﺻﻠﻰ ﻧﻴﺴﺘﻨ&#= 65194;.ﭼﻪ ﺍﮔﺮ ﻣﺎﻧﻌﻰ ﻭ&= #65251;ﺰﺍﺣﻤﺘﻰ ﺍﻳﺠﺎﺩ ﮐﻨﻨﺪ&#= 1548;ﺗﻤﺎﻣﻰ ﻧﻤﻮنه ها ﺑﻬʌ= 50; ﻣﻴﺨﻮﺭﺩ.ﻭ ﺑﺮﺵ ﻧﺎﺭﺍﺣﺖ &= #64400;ﻨﻨﺪﻩ ﻓﻌﻞ ﻣﺮﮐﺰﻯ ﺟ&= #65194;ﻳﺪﻯ ﺑﺎﻋث ﻣﻴﺸﻮﺩ.&#= 65261; ﺍﻳﻦ ﺑﺮﺵ ﺗﺎﺝ = ﻓﻌﻞ ﻭﺍﺣﺪ ﺩﺭ ﻟﺤﻈ&= #65258; ﻓﻌﻠﻰ ﻣﻴﺸﻮﺩ. = ﻭ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮ&= #65193;،ﮐﻪ ﺟﻮﺍﻧﺐ ﻣﺨﺘﻠ&#= 65234; ﺷﺨﺺ،ﭼﻨﺎﻥ ﺑ= 5166;ﻫﻢ ﻧﺰﺩﻳﻚ ﻭﻣﺘﺤ&#= 65194; ﻣﻴﺸﻮﻧﺪ، ﮐﻪ &#= 64404;ﻮﺋﻰ ﻋﻠﺎﻣﺖ ﻣﺸﺨّ= 5212;ﻪ ﻭ ﺍﺣﺴﺎس ﺁﻥ ﻓ&= #65198;ﺩﻳّﺖ ﻣﻴﺸﻮﺩ.ﻳﻌﻨﻰ &= #65165;ﺗﺼﺎﻝ ﺯﻣﺎﻥ ﺩﺭﻓﻌﺎ&#= 65247;ﻴّت اﺟﺰاء،ﻫﺮ ﻧ᥸= 4;ﻖ ﻭﻫﺮ ﻧﻈﺎﻣﻰ،= 5165;ﻳﻦ ﻧﺴﻖ ﺭﺍ ﮐﻞّ ﻣ&= #65176;ﮑﺎﻣﻞ ﻣﻴﮑﻨﺪ ﺍﺯ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭﺣﺎﻝ ﻓﻌﻞ ﻓ&= #65198;ﺩ ﺍﺳﺖ.ﻳﺎ ﻫﻤﺎﻥ = ﮐﻞ ﭘﻴﻮﺳﺘﻪ ﺍﺯ ﺍ&= #65183;ﺰﺍٴ،ﻣﺎﻧﻨ᥷= 4; ﻧﻘﺶ ﻗﻄﻌﺎﺕ ﻳ&= #65242; ﻣﺎﺷﻴﻦ، ﮐﻪ ﻫ&#= 65198;ﻳﻚ ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﻣ&= #65268;ﮑﻨﺪ. ﻭﮐﻞ ﻣﺎﺷﻴﻦ ﺣ&= #65198;ﮐﺖ ﺑﺎ ﮐﺎﺭﻯ</s= pan> &#= 65197;ﺍ ﻣﻴﮑﻨﺪ،ﮐﻪ ﺑ= 5194;ﻥ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺩ&= #65197; ﺟﺴﻢ ﻭﺫﻫﻦ ﻭ ﺭ= ﻭﺍﻥ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﻫ&= #65250; ﺁﻫﻨﮕی اﻓﻌﺎA= 245; ﺗﻤﺎﻡ ﺍﺟﺰاءA= 261; ﻗﻄﻌﺎﺕ ﺩﺭﮐﻞ&#= 1617; ئﻋﻀﻮﻯ ﻭﺍﻭﺭ= 4404;ﺎﻧﻴﻚ ﺍﻧﺴﺎﻥ ﻫﺴﺖ.ﻓ&= #65198;ﺩ ﻭﺍﺣﺪ ﻣﺘﺤﺪ ﺍ&= #65199; ﺍﺟﺰﺍٴ ﺑﺮﺍﻯ &#= 65165;ﺗﺤﺎﺩ ﺍﺟﺰﺍﻯ ﺧﻮﺩ، &#= 65255;ﻴﺎﺯﻯ ﺑﻤﺮﮐﺰ ﻣﮑﺎﻧ&#= 65264; ﻧﺪﺍﺭﺩ.ﮐﻪ ﮔﻮ&= #65163;ﻰ ﻣﻐﺰ ﻳﺎ ﻏﺪﻩ ﻫ= ﻴﭙﻮﻓﻴﺰ ﻭ ﻏﻴﺮﻩ،ﻣﺮﮐ= 5200; ﻣﺎﺷﻴﻦ ﺗﻦ ﺍﻧ&= #65204;ﺎﻥ ﺑﺎﺷﺪ. ﺗﻨﻬﺎ ﺍ= ﺗﺤﺎﺩ ﺍﺟﺰاء ﻟﺎﺯﻡ = 5193;ﺍﺭﺩ،ﺗﺎ ﺑﻌﺪ ﺍﺟﺰﺍﻯ ﻭ&= #65165;ﺣﺪ ﺩﻳﺪﻩ ﺷﻮﻧﺪ.ﻭ&= #65227;ﻤﻞ ﮐﻨﻨﺪ ﻭ ﺍﻳﻦ ﻣ= ﺮﮐﺰ ﻋﻤﻠﺎ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﻣﺠﻤﻮﻋﻪﺍی ﺠ= 5200;ﺋﻰ ﮐﺎﺭهم ﺁﻫﻨﮓ = 4400;ﻠّﻰ ﺩﺍﺷته ﺒﺎﺷﺪ.= 5261;ﻟﻰ ﻣﺮﮐﺰ ﻭﺭﻫﺒﺮ&#= 65263; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ.ﻭ ﺍﻳن ﮋﻧﺘﻴﻚ ﺭ&#= 65261;ﺣﻰ ﻣﺎﺩﻯ ﻧﻴﺴﺖ.ﺩ&= #65197; ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻫﻤﺎﻥ ﺭ&= #65261;ﺡ ﺣﻴﻮﺍﻧﻰ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ،ﻭﻗ᥸= 4;ﻤﺖ ﻧﺎﻣﺮﺋﻰ ﻭ ﺧﻮ&= #65193; ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﮐ&= #65258; ﺩﺭ ﺍﻧﺴﺎﻥ ﻧﻴ&= #65204;ﺖ،ﺑﻠﮑﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻥ = ﻏﺮﻕ ﺍﺳﺖ.ﻭ ﭘﺎﮐﺴﺎ&= #65199;ﻯ ﺳﻠﻮﮐﻰ ﺍﻳﻦ ﺭ&= #65261;ﺡ ﺣﻴﻮﺍﻧﻰ،ﺍﺯ = 5251;ﻌﺎﻳﺐ ﻭ ﻧﻮﺍﻗﺺ ﻭ ﺍﻧ= ﺤﺮﺍﻓﺎﺕ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋ= ;ﻘﻴﺪه ﻫﺎ، ﭘس ﺍﺯ ﮐﺴ&#= 65168; ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ،ﺑﻤﺮﺍﺗʋ= 70;ﻰ ﺍﺯ ﺭﻭﺡ ﺍﻟﻬﻰ = ﻣﻴﺮﺳﻨﺪ. ﻫﻔﺖ ﮐﻠﺎس ﻭ ﻃ&= #65170;ﻘﻪ ﺷﻬﻮﺩﻯ ﻭ ﻣﻘﺎ&= #65249; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻣﻴﺴّﺮ &#= 65165;ﺳﺖ. ﭘس ﺍﺗﺼﺎﻝ ﺯﻣ&#= 65166;ﻥ ﻣﻄﺮﺡ ﺍﺳﺖ،ﻧ= 5258; ﻣﺮﮐﺰ ﻣﺎﺩﻯ.ﻭ&= #65199;ﻣﺎﻥ ﺍﺯ ﻧﻮﻉ ﮐﻴﻔﻴ&= #1617;ﺖ ﺍﺳﺖ،ﻭﻧﻪ ﭼﻮ= 5253; ﻣﮑﺎﻥ ﺩﺭ ﻣﺎﺩ&= #65267;ّﺎﺕ ﻭ ﺍﺣﺴﺎس ﺍﻳﻦ &= #65199;ﻣﺎﻧﻬﺎ ﺩﺭ ﻧﻔس ﻳﺎ ﺭﻭ&= #65165;ﻥ ﻭﻣﺮﮐﺰ ﻫﺴﺘﻰ&#= 65165;ﻧﺴﺎﻥ، ﻧﻘﺶ ﺧﻮﺩﺭﺍ ﺍ&= #65267;ﻔﺎ ﻣﻴﮑﻨﺪ ﻭﺍﻳﻦ &= #65199;ﻣﺎﻥ ﺍﺯ ﺃﺯﻝ ﺑﺮﺍﻯ = ﺭﻭﺡ ﻓﺮﺩﻯ ﺁﻏﺎﺯ ﺷ&= #65194;ﻩ،ﻭﺍﺯﻧﺮﺩʋ= 69;ﺎﻥ ﺑﺴﻴﺎﺭ ﺩﺭﺍﺯ &= #65165;ﻧﻮﺍﻉ ﺗﺤﺖ ﺟﻤﺎﺩ= ;ﻯ،ﻭﺟﻤﺎﺩﻯ ﺑﺎﻧﻮﺍﻉ ﺩﺭﺍ&#= 65199; ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ،ﺑﻮﺩﻩ، ﮐﻪ ﺍﻣﺮﻭﺯ ﺩﺭ = ﺳﻠﺴﻠﻪ ﺩﺭﺍﺯ ﻫﺰﺍﺭ ﺑ&= #65166;ﺭﻩ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻣﻴﺮﺳﺪ.ﺗﺎ ﺑﺘ&= #65194;ﺭﻳﺞ ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ،ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﺻﺒ= ﺮ ﻭ ﻋﺸﻖ،ﻭ ﺩﻳﮕ&#= 65198; ﺷﺮﺍﻳﻂ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺑﺪﺳﺖ ﺑ&= #65268;ﺂﻭﺭﺩ،ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ ﺑﺎ &= #65259;ﻔﺖ ﺷﻬﻮﺩ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ، ﺑﺎﻳﻦ &#= 65259;ﻤﺎﻧﻰ ﮐﻤﺎﻝ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺧﻮﺩ ﺭﻭح ا= ﻟﻘﺪس ،ﻭﺗﺠﺴّﻢ ﺍﻭ = 5193;ﺭ ﺟﻬﺎﻥ ﺩﺭﺑﺎﺯ&#= 64404;ﺸﺖ ﺑﺨﻠق ﺒﺮﺳﺪ. ﻭ&= #65175;ﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ &= #65191;ﺪﺍﻭﻧﺪ،ﻗﺎʋ= 63;ﻢ ﻭ ﺍﻣﺎﻡ ﺯﻣﺎﻥ = ﺁﻥ ﺳﺎﻟﮑﺎن ﺨﻮﺍ= 5259;ﺪﺑﻮﺩ. ﮐﻴﻮﻣﺮث ﻭﻣﻴ= 5176;ﺮﺍ ﻭﺑﻮﺩﺍ ﻭﺯﺭﺩ&#= 65207;ت ﻮﻣﺴﻴﺢ ﻭﻧﻴﺰ&#= 65251;ﺤﻤﺪﻯ ﺯﻧﺪه ﺒﺮﺍی ﺴ= 5166;ﻟﮑﺎﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﺍﮔﺮ ﺑﻮﻟﺎﻳت ﻤﺤﻤ= 5194;ﻯ ﻋﻤﻞ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﮐﻪ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ&= #1548;ﺑﻮﻟﺎﻳﺖ ﺷﻬﻮﺩﻯ ﺍﻭﻟﻰ &= #65165;ﻟﻌﺰﻣﻬﺎﻯ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ.&= #65175;ﺎ ﭘس ﺍﺯ ﻣﺮﮒ ﻭ ﻫ= ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻬ&= #65208;ﺖ ﺳﻮﻡ ﺭﻭﺡ ﺩﺭ ﮐ= ﻨﺎﺭ ﻋﺮش ﺮﺣﻤﺎﻥ،A= 193;ﺭ ﺭﺟﻌﺖ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ، ﮐﻪ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﺍﺯ ﻧ= ﻈﺮ ﺍﻟﻬﻰ ﺁﻏﺎﺯﻣ&#= 65268;ﮕﺮﺩﺩ. ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ.ﺑﺎﻭﻟﺎ&#= 65267;ﺖ ﻣﻬﺪﻯ ﻣﻮ= ﻋﻮﺩ ﺳﻮﺷﻴﺎﻧس ﺁﺧ= 5198; ﺯﺭﺩﺷﺖ،ﮐﻪ ﺁ= 5191;ﺮﻳﻦ ﮐﺎﻣﻞ ﻭﻟﺎﻳﺖ &= #65203;ﻠﻮﮐﻰ ﻣﺤﻤﺪﻯ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ،ﺑﮑﺸﻒ ﻧ= 5262;ﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﺷ= 5260;ﻮﺩ ﻫﻔﺘﻢ ﻭ ﻋﺮﺵ ﺭ= ﺏّ ﺑﺮﺗﺮ ﻣﻴﺮﺳﺪ&#= 1548;ﮐﻪ ﺍﮐﻨﻮﻥ ﺣﺘﻰ ﻧ&= #65166;ﻣﻰ ﺍﺯ ﺁﻥ ﺭﺏّ ﺑﺮ&= #65175;ﺮ ﺍﺯﺭﺣﻤﺎﻥ ﻧﺪ&#= 65165;ﺭﻳﻢ ﮐﻪ ﻣﻬﺪﻯ ﺧﻮﺍ&= #65259;ﺪ ﮔﻔﺖ،ﻭ ﺍﻳﻦ ﻣ&#= 65260;ﺪﻳﻬﺎ ﺗﺎ ﺃﺑﺪ ﺑﻰ ﻧﻬ= ﺎﻳﺖ ﻫﺴﺘﻨﺪ. ﻭ ﻳﺎ ﺍ= ;ﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ، ﻭ&#= 65187;ﺪﺕ ﺫﺍﺕ ﻭﻭﺟﻮﺩ ﻓ&= #65198;ﺩ ﺍﻧﺴﺎﻥ،ﻣﺘﻀA= 252;ّﻦ ﻳﮑﺪﻳﮕﺮ ﻫﺴﺘ&#= 65256;ﺪ.ﻭﺑﺘﻨﻬﺎﺋ= 40; ﻮﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65255;ﻪ ﻭﺣﺪﺕ ﺷﺨﺺ،ﻭ &#= 65255;ﻪ ﺍﺣﺴﺎس ﺗﺠﺴّA= 250; ﺍﻳﻦ ﻓﺮﺩ.ﮔﺮﭼ&= #65258; ﺩﺭﺍﻧﺴﺎﻧﻬﺎ &#= 65193;ﺭ ﺁﻏﺎﺯ،ﻳﮑﺎﻳA= 242; ﺗﺠﺮﺑﻪ ﻫﺎﻯ ﺷ&= #65192;ﺺ،ﻭﻋﻨﺎﺻﺮ ﻫﺮ ﺗﺠﺮﺑﻪ ﻫﺮ&= #64380;ﻪ ﺑﺎﺷﺪ،ﺑﺼﻮﺭA= 173; ﻧﻤﻂ ﻭﻧﻤﻮﻧﻪ &= #65261;ﺍﺣﺪﻯ ﺩﺭ ﻣﻌﻨﻰ ﻣﻴﺸ&= #65262;ﺩ.ﻭ ﺍﻳﻦ ﺟﺎﻧﺐ ﺍﺗ&= #1617;ﺤﺎﺩ ﺍﺯ ﺗﺠﺎﺭﺏ ﺷﺨ&= #65210;،ﻣﻈﻬﺮﻯ ﺍﺯ ﻭﺣﺪﺕ ﺷﺨﺺ = ﺩﺭ ﺿﻤﻴﺮ (ﻣﻦ ) ﻣﻴﺸﻮ᥷= 3;.ﻭ ﺳﺎﻟﻚ ﺗﻤﺎﻡ ﺍ&= #65267;ﻦ ﻣﺠﻤﻮﻋﻪ ﺗﺠﺎ&#= 65197;ﺏ ﺑﻬﺮ ﻧﻈﺎﻣﻰ ﺑ&= #65166;ﺷﺪ ﻫﺴﺖ.ﻭ ﻳﺎ ﺗﻤﺮ= ﮐﺰ ﻣﺪﺍﻭﻡ ﺑﻬﻢ ﻣ&= #65268;ﺮﻳﺰﺩ،ﺗﺎﺑʋ= 66; ﺗﺨﻠﻴﻪ ﮔﺬﺷﺘ&#= 65258; ﺣﻴﻮﺍﻧﻰ ﻭﺣﺘ&#= 65264; ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺑﮑﻤﻚ ﺧﺪﺍﻭﻧﺪ ﻭ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ، ﻣﺮ= 5165;ﺗﺐ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65197;ﻭﺡ ﺗﺤﻠﻴﻪ،ﻭﺗث= 6;یت ﺻﻔﺎﺕ ﻧﻴﮑﻮﻯ &= #65165;ﻟﻬﻰ،ﻧﺰﺩﻳʌ= 42; ﺑﺼﻔﺎﺕ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ، ﺑﺠﺎﻯ &#= 65153;ﻥ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻗﺮﺍﺭﻣﻴﺪﻫﺪ.&#= 65175;ﺎ ﭘس ﺍﺯ ﺣﺼﻮﻝ ﺣ&= #65176;ّﻰ ﺃﻋﻠﻢ ﺍﻟﻬﻰ،= 5261; ﺭﺳﻴﺪﻥ ﺑﺴﺎﻟ&#= 65242; ﺑﺸﺮﻁ ﮐﺎﻓﻰ،= 5261;ﺣﺪّ ﺃﻗﻞ ﮐﻔﺎﻳﺖ ﺑ&= #65198;ﺍﻯ ﻧﺠﺎﺕ ﺩﺭ ﺷﻬﻮ&= #65193; ﻣﺮﺗﻀﻮﻯ ﭼﻬﺎ&#= 65197;ﻡ ﺍﺳﺖ.ﮐﻪ ﺳﺎﻟﻚ = ﺍﻣﺮﻭﺯ ﺿﺮﻭﺭﺕ ﺍﺳﺎﺭ&#= 65173; ﺭﻭﺡ ﺩﺭ ﻃﻠﺴﻢ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﮕﺮﺩ&#= 65193; ﻭ ﻧﺠﺎﺕ ﺩﺳﺖ ﻣ= ﻴﺪﻫﺪ.ﻭ ﺍﮔﺮ ﺍﺯ ﻧﻈﺮ ﺍ= ﻟﻬﻰ ﭼﻨﻴﻦ ﺭﻭﺡ ﺗﺤ&= #65248;ﻴﻪ ﻫﺎﻯ ﻣﻘﺪﻣﺎﺗ&#= 65264; ﭼﻬﺎﺭﮔﺎﻧﻪ </spa= n>ﻧﺨﺴﺘﻴﻦ ﺭʋ= 65; ﻳﺎﻓﺖ،ﻭﻣﻨﺎ= ﺳﺐ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﻫ&#= 65250; ﺍﮐﻨﻮﻥ ﺑﻮﺩ،= 5169;ﺎ ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﺻ&= #65262;ﺭﺕ ﻣﺼﻄﻔﻮﻯ ﻭ ﺗﻤ&= #65198;ﻳﻦ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ، ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺷ&= #65260;ﻮﺩ ﺷﺸﻢ ﻭﻟﺎﻳﺖ ﻣ&= #65188;ﻤﺪﻯ ﻣﻴﺮﺳﺪ.ﺁﻧﮕﺎ&#= 65257; ﺭﻭﺡ ﺷﺨﺺ ﺍﺯ ﻫ= ﻢ ﺍﮐﻨﻮﻥ،ﻭﺍﺭA= 193; ﺟﺎﻭﺩﺍﻧﮕﻰ ﻫ&#= 65236;ﺖ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺧ&= #65262;ﺩ ﻣﻴﺸﻮﺩ.ﺑﺎﺯ ﺍ&= #64404;ﺮ ﻣﺸﻴّﺖ ﻭﺩﺍﻭ= 5197;ﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻳﻦ &= #65169;ﻮﺩ،ﮐﻪ ﭼﻨﻴﻦ ﮐﺎﻣﻠﻰ &= #65207;ﺎﻫﺪ ﻗﺎﺋﻢ، ﮐﻪ ﺁﺧ&#= 65198;ﻳﻦ ﺍﻣﺘﺤﺎﻥ ﭘﺮ ﻣ&= #65188;ﻨﺖ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ&#= 1548;ﺩﺭ ﻣﺮﮒ ﺍﺭﺍﺩﻯ ﺩ&= #65197; ﭘﺎﻳﺎﻥ ﺍﺳﺘﻀ&#= 65228;ﺎﻑ ﺧﻮﻳﺶ،ﻭ ﻋﺒﻮ= 5197; ﺍﺯ ﭘﺮﺩﻩ ﻣﺮﮒ = ﻧﻤﻮﺩ، ﺁﻧﮕﺎﻩ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ.ﻳﻌﻨﻰ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻠ&#= 65264; ﺍﺯ ﺧﻮﺍﺏ ﻣﺮﮒ = ﺑﻴﺪﺍﺭ ﻣﻴﮕﺮﺩﺩ،ﻭﺗA= 262;ﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺭﺍ ﻣﻴﻴﺎﺑﺪ.ﻭ&= #65197;ﺳﺎﻟﺖ ﭘﻴﺎﻡ ﺍﻟﻬﻰ ﻭ = ﻫﺪﺍﻳﺖ ﻧﻈﺮﻯ ﻣﺮﺩﻡ،= 5169;ﺮﺍﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #64400;ﻤﻚ ﻭﻫﺪﺍﻳﺖ ﻋﻤﻠ&#= 65264; ﭼﻨﺪ ﺳﺎﻟﻚ ﺩﺭ&= #64344;ﻴﻤﺎﻥ ﺑﺎ ﺧﻮﺩ،ﺩﺭ ﺑ&#= 65268;ﺎﻥ ﺗﺠﺮﺑﻴّﺎﺕ ﺳ= 5248;ﻮﮐﻰ ﺷﺨﺺ،ﻭ ﻋﻘﺎﻳ= 5194; ﻧﻈﺮﻯ ﺧﻮﻳﺶ،= 4400;ﻪ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65261;ﻣﮑﺎﻥ،ﻭ ﺷﺮﺍﻳﻂ ﺷﺨﺼﻰ &= #65203;ﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﭼ= ﻨﺎﻥ ﺷﺮﺍﻳﻄﻰ ﺍﺯ ﺯ&= #65255;ﺪﮔﻰ ﺳﻠﻮﮐﻰ ﻗﺮﺍﺭ &= #65251;ﻴﺪﻫﺪ،ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ،ﺭﻭﺍﻥ = 5187;ﻴﻮﺍﻧﻰ </spa= n>ﺳﺎﻟﮑﺎﻥ ﺭʋ= 65; ﭼﻮﻥ ﺑﺪﻭن ﻤﺎﻧﻌی = 5170;ﺎ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﺑﺘﺠﻠﻴﻪ ﻫﺎ ﻣ&= #65268;ﺮﺳﺎﻧﺪ.ﻭﭼﻮ= 5253; ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ،ﻣﮑﺘﺐ ﻭﻟﺎﻳﺖ ﭘﻴﺮ ﺧ&= #65262;ﺩﺭﺍ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﺍﻟّﺎ ﻣﮑﺘﺐ &= #65267;ﻚ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻭ&#= 65191;ﺎﻧﻘﺎﻩ ﺍﻭ،ﺍﮔﺮ ﮐﺎﻣ= 5248;ﻰ ﺍﻟﻬﻰ ﺗﺎﺯﻩ ﻧ&= #65236;س ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﺳﺎﻟﮑﺎﻥ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ&#= 1548;ﺑﺪﻳﮕﺮ ﮐﺎﻣﻠﺎﻥ ﻭﺍﮔ&#= 65196;ﺍﺭ ﻣﻴﺸﻮﺩ.ﻭ ﺍﻳﻦ = ﺧﺎﻧﻘﺎه اﺯ ﺍﻋﺘﺒﺎﺭ ﺍ&#= 65247;ﻬی اﻓﺘﺎﺩﻩ،ﻭﭼʌ= 62;ﻥ ﻫﺮ ﻣﺬﻫﺐ ﻗﺸﺮ&= #65263; ﺟﺰ ﺷﺮﻙ ﻧﺨﻮﺍ&= #65259;ﻨﺪ ﺩﺍﺷﺖ ﺯﻳﺮﺍ ﻧ&= #65170;ﺎﻳﺪ ﺗﻘﻠﻴﺪ ﺳﻠﻮﮐ&#= 65264; ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﺍﺯ ﻣﺮﺩﮔﺎﻥ ﮐ&= #65198;ﺩ. ﺣﺘﻰ ﺍﮔﺮﺍﺯ ﭘ&= #65268;ﺎﻣﺒﺮﺍﻥ ﭘﻴﺸﻴﻦ ﺑﺎﺷﺪ.&= #65261; ﺧﺪﺍﻭﻧﺪ ﺑﻬﺮ&#= 64400;س ﺑﺮﺣﺴﺐ ﺻﺪﺍﻗ&#= 65174;،ﻭﺷﺎﻳﺴﺘﮕ᥾= 4; ﺁﻧﻬﺎ ﻭﻟﻰّ ﺍ&#= 65247;ﻬﻰ ﺯﻧﺪه ﻣﻌﺎﻳب = 5153;ﻧﻬﺎ ﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﻣ&= #65228;ﺮﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺍ&#= 65247;ّﺎ ﺳﺎﻟﮑﺎﻥ ﭘس ا= 5199; ﻣﺮﮒ ﺩﺭ ﺗﻮﻟﺪ = ﺟﺪﻳﺪ ﺑﺸﺮﻯ ﺑﻬﺘﺮ،= 5261; ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ،ﺑﺮﺍ᥾= 3; ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65165; ﻣﻴﺮﺳﻨﺪ. ﮐﻪ ﮐ= ﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﻗ&#= 65170;ﻞ ﺍﺯ ﻣﺤﻤﺪ ﻧﻴﺰ&= #1548;ﺩﺭ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﺑ&= #65260;ﺘﺮ،ﺑﺎﻳﺪ ﺑﺎ ﻃﺮﻳﻘﺖ ﻣﺤ&= #65252;ﺪﻯ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65169;ﺮﺳﻨﺪ.ﺷﺎﻫﺪA= 165;ﻥ ﺷﻬﻮﺩ ﺍﻭﻝ ﺣﺴ&= #65268;ﻨﻰ ﭘﻴﺸﺮﻓﺖ ﻣﻬﻤ&#= 65264; ﺭﺍ ﺩﺍﺭﻧﺪ، ﭼ&#= 65258; ﺭﺳﺪ ﺑﺸﻬﻮﺩ ﺩ&= #65261;ﻡ ﺣﺴﻨﻰ ﺍﻣﺎﻡ ﺯ&= #65251;ﺎﻥ </spa= n>ﺧﻮﺩ ﺳﺎﻟﻚš= 8;ﻭﻳﺎ ﺷﻬﻮﺩ ﺳﻮﻡ ﻓﺎ&= #65219;ﻤﻰ ﺷﻴﻮﺍ ﻭﻣﺮﻳﻢ &= #65261;ﻏﻴﺮﻩ.ﺁﻧﮕﺎ= 5257; ﺑﺸﻬﻮﺩ ﭼﻬﺎﺭ&#= 65249; ﻣﺮﺗﻀﻮﻯ،ﻋﻠA= 166;ﻣﺖ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ &= #65251;ﻴﺮﺳﻨﺪ. ﻭ ﺍﻳﻦ ﺁﺧﺮﻳﻦ = ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣﻞ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺍﺳﺖ.ﺗﺎ ﭘس ﺍﺯ = ﻣﺮﮒ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65169;ﺮﺳﻨﺪ. ﻭ ﺗﻨﻬﺎ ﻳﻚ ﺻﺪ= ﻡ ﻣﺎﻧﻨﺪﻯ ﺍﺯ ﺷ&= #65166;ﻫﺪﺍﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺗ&#= 65262;ﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﻭ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺭﺍ ﺩﺍﺭ&= #65193;،ﮐﻪ ﻫﺮﺯﻣﺎﻥ</sp= an> &#= 65169;ﻘﻮﻝ ﻣﺤﻤﺪ ۳۱۳ﻭﻟیّ اﻟA= 260;ﻰ ﺯﻧﺪه ﺪﺭﺟﻬﺎ= 5253; ﻫﺴﺖ. ﻭﺣﺪﺕ ﺫﺍ= ﺕ ﻭﺟﺴﻢ ﮐﻪ ﻣﻨﻴ&= #1617;ﺖ ﻭ ﺷﺨﺼﻴّﺖ ﻭ ﻓ&= #65198;ﺩﻳّﺖ ﺍﻧﺴﺎﻥ ﺭﺍ ﺗﺸ&= #64401;ﻴﻞ ﻣﻴﺪﻫﺪ، ﺣﺎﻟ= 5264; ﺳﺎﻳﮑﻮﻟﻮﮊﻳ= 5242; ﻣﻴﺒﺎﺷﺪ، ﻭﻧ= 5258; ﺷﮑﻞ ﻣﺎﺩﻯ. ﮐﻪ= ﺗﻨﻬﺎ ﻇﺎﻫﺮ ﺟﺴﻢ ﺍﻧ&= #65204;ﺎﻥ ﻣﺤﺴﻮس ﺍﺳﺖ،A= 261;ﻧﻪ ﺑﺎﻃﻦ ﻣﻌﻨﻮﻯ &= #65195;ﻫﻨﻰ،ﭼﻪ ﺭﺳﺪ ﺑﺒﺎﻃﻦ ﻣ&= #65268;ﻨﻮﻯ ﺭﻭﺣﻰ.ﻭ ﭼﻮﻥ ﺗ= ﺠﺮﺑﻪ ﻗﺒﻠﻰ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻣﺘﻔﺎﻭﺕ</sp= an> ʋ= 65;ﺳﺖ،ﭘس ﺷﺨﺼﻴّﺖ ﻫﺮﻳ= 5242;،ﺷﮑﻞ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ.ﺩﺭ ﻃﺮﺯ ﻓﮑﺮ ﻭﺍﺣ&= #65262;ﺍﻝ ﻭ ﮔﻔﺘﺎﺭﻭﺩﺭ &= #65197;ﻭﺍﻥ.ﻭ ﺳﺎﻟﮑﺎﻥ ﭘس ﺍ&#= 65199; ﮐﺸﺘﻦ ﻧﻔس ﺣﻴ&#= 65262;ﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;، ﺑﺎ ﺗﻤﺎﻡ ﺗﺠﺎ&= #65197;ﺏ ﺧﻮﺏ ﻭ ﺑﺪ ﺧﻮﻳ= ﺶ،ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻫﺎﻯ = ﺍﻟﻬﻰ، ﻫﺮﺑﺎﺭ ﺑﺎ ﻫﺮ = ﺷﻬﻮﺩﻯ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷ&= #65260;ﻮﺩ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﺑﺤث ﺩﺭ ﺷﺨﺼﻴ&#= 1617;ﺖ ﻓﺮﺩﻯ ﺑﺴﻴﺎﺭ &= #64344;ﻴﭽﻴﺪﻩ ﺗﺮ ﺍﺳﺖ.ﺑﺨﺼﻮ&= #65209; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ، ﮐﻪ ﺑﺮﺍﻯ ﺩﺭﻙ = ﺍﺣﻮﺍﻝ ﺁﻧﻬﺎ،ﺁﻧﻬﻢ = 5169;ﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺩﺭﭘ&#= 65268;ﻤﺎﻥ ﺑﺎ ﻭﻯ،ﻫﻤﺎﻥ &#= 65175;ﺴﻠﻴم ﺴﻠﻮﮐﻰ ﻭﺍﺻﺮ&#= 65165;ﺭ ﺍﻧﺠﺎم ﻮﻇﺎﺋ= 601; ﺴﻠﻮﮐﻰ ﻭﻫﻢ ﻧ&= #65208;ﻴنی ﺒﺎ ﭘﻴﺮ،ﻭﺩﺍ= 5207;ﺘﻦ ﺣﻀﻮﺭ ﺫﻫﻨﻰ ﻣ&= #65194;ﺍﻭم ﭙﻴﺮﺍﻟﻬﻰ ﺧﻮ&#= 65193; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ ﺑﺘﺪﺭﻳ&#= 65182; ﺷﻨﺎﺧﺖ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺍﺯ ﺷﺨﺼﻴّﺖ ﻓ&#= 65198;ﺩﻯ ﺧﻮﺩ ﻭﺍﺣﻮﺍﻝ &= #64344;ﻴﺮ ﺭﺍ ﺩﺭ ﻣﻴﻴﺎﺑ&= #65194; . <o:p></o:p> = 5165;ﻧﺴﺎﻥ ﺩﺭ ﺗﻮﺟّﻪ ﻭ ﺩ&= #65239;ّﺖ ﺧﻮﺩ ﺑﺎﻣﻮﺭ ﺧ&= #65166;ﺭﺟﻰ ﺑﺎ ﺑﺎﻃﻦ ﺣﺎﻝ = ﺣﺎﺿﺮ ﺍﻭﺭﺍ ﺗﺸﮑﻴﻞ &= #65251;ﻴﺪﻫﺪ ﻭ ﺍﻳﻦ ﻟﺤﻈﺎﺕ = ﺗﻮﺟّﻪ ﻟﺤﻈﺎﺕ ﺯﻣﺎﻧ&#= 65264; ﻭﺭﻳﺎﺿﻰ ﻧﻴﺴ&#= 65174;.ﺑﻠکه اﺯﻧﻮع ﺤﺎﻝ ﻣ= 5268;ﺒﺎﺷﺪ ﮐﻪ ﺣﺎﻝ ﺣﺎﺿﺮ = ﻣﻴﮕﻮﺋﻴﻢ ﻭ ﺑﺎ ﺍﺣﻮﺍﻝ ﻗ= ﺒﻠﻰ ﻭ ﺍﺣﻮﺍﻝ ﺑﻌﺪ&= #65263; ﻧﻴﺎﻣﺪه ﺘﻔﺎ= 5261;ﺗﻬﺎ ﺩﺍﺭﺩ. ﻭ ﮔﻮﺋﻰ= ﺯﻣﺎﻥ ﭼﻮﻥ ﺳﻴّﺎﻟﻬ= 5166;ﻯ ﺩﺭﺟﺮﻳﺎﻥ ﺍﺳ&#= 65174;،ﮐﻪ ﺣﺘﻰ ﺗﻔﮑﻴﻚ ﺯ&= #65251;ﺎﻥ ﻗﺒﻠﻰ ﻭ ﺑﻌﺪﻯ = ﻣﻴﺴّﺮ ﻧﻴﺴﺖ.ﻭﻳﺎ ﺑﻬ&= #65176;ﺮﻳﻦ ﻣﻠﺎﺣﻈﻪ،ﺑﺰA= 251;ﺎﻥ ﺑﻌﺪﻯ ﻣﻴﺮﺳﻴ&#= 65250; ﺯﻣﺎﻥ ﺭﻳﺎﺿﻰ &= #65261; ﻋﺪﺩﻯ ﻣﻔﻬﻮﻡ &= #65251;ﺎ ﺩﺭ ﻋﻠﻮﻡ ﻣﻄﺮ&= #65185; ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65239;ﻴﺎسﺑﺎ ﺣﺮﮐﺖ ﺍﻓﻠﺎﻙ &= #65267;ﺎ ﺧﻮﺭﺷﻴﺪ ﻭ ﻏﻴ&= #65198;ﻩ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭ ﺍﻳﻦ ﻗﻴﺎس ﺯﻣ&#= 65166;ﻧﻰ،ﻋﻤﻠﺎ ﻧﺘﻴﺠﻪ ﺣﺮﮐﺖ &= #65251;ﮑﺎﻧﻰ ﮐﺮﻩ ﺯﻣﻴﻦ،ﻧ= 5204;ﺒﺖ ﺑﺎﻓﻠﺎﻙ ﻭﺧﻮ&#= 65197;ﺷﻴﺪ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﻳ&= #65254; ﺯﻣﺎﻥ ﺑﺎ ﺯﻣﺎ&= #65253; ﻧﻔﺴﺎﻧﻰ ﮐﻪ ﭼ&= #65256;ﻴﻦ ﺯﻣﺎﻧﻰ ﺭﺍ ﺍﺣ&= #65204;ﺎس ﻣﻴﮑﻨﻴﻢ،ﻓﺮA= 237; ﺩﺍﺭﺩ.ﺯﻣﺎﻥ ﻧ&= #65236;ﺴﺎﻧﻰ ﻭﺭﻭﺍﻧﻰ، ﻫﻤ= 5166;ﻥ ﺩﻳﻤﻮﻣﺖ ﻭ ﺩﻭ&= #65165;ﻡ ﺑﺎ ﻣﺪﺕ ﻭ ﺍﻣﺘ= ﺪﺍﺩ ﻧﻴﺰ ﺧﻮﺍﻧﺪﻩ &= #65251;ﻴﺸﻮﺩ. ﺯﻣﺎﻥ ﺭﻳﺎﺿﻰ &= #65169;ﻤﻌﻨﻰ ﺳﺎﺑﻖ ﻭﻟﺎﺣﻖ &= #65165;ﺳﺖ ﻭ ﺑﺮﺣﺴﺐ ﺯﻣﺎ&= #65253; ﺭﻭﺍﻧﻰ ﻭﻣﺤﺎ&#= 65203;ﺒﻪ ﺗﻚ ﺗﻚ ﺳﺎﻋﺖ، &= #65165;ﺣﺴﺎس ﺍﻳﻦ ﮔﺬﺭ ﺯﻣﺎ&= #65253; ﺭﻳﺎﺿﻰ ﻣﻴﺸﻮ&#= 65193; ﻫﻢ ﺷﻤﺮﺩﻩ ﻣﻴ&= #65208;ﻮﺩ، ﻭﻫﻢ ﺍﺣﺴﺎس ﺭ&#= 65261;ﺍﻧﻰ ﺁﻥ ﻣﻴﮕﺮﺩﺩ.ﭘ&= #1587; ﺯﻣﺎﻥ ﺭﻳﺎﺿﻰ &= #65175;ﻌﺪﺩﻯ ﺳﺎﺑﻖ ﻭﻟﺎﺣﻖ&#= 1548;ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺁ&#= 65255;ﺮﺍ ﺧﺎﺹ ﺣﺎﺿﺮ ﺧﻮ&= #65165;ﻧﺪ.ﮐﻪ ﻓﻮﺭﺍ ﺯﻣﺎﻥ ﺑ&= #65228;ﺪﻯ ﻣﻴﺮﺳﺪ ﻭ ﺿﻤﻦ = ﺯﻣﺎﻥ ﻗﺒﻠﻰ ﻭ ﺳﺎﺑﻖ = ﺩﺭ ﻣﻴﺂﻳﺪ.ﻭﺩﺭ ﺣ&= #65166;ﻝ ﺗﻮﺟّﻪ ﺑﺎﺯ ﺍ&#= 65267;ﻦ ﺗﻮﺟّﻪ ﻗﺒﻠﻰ &#= 65261; ﺑﻌﺪﻯﻫﺴﺖ، ﮔ= 5198;ﭼﻪ ﺍﺣﺴﺎس ﺯﻣﺎﻥ &#= 64404;ﺬﺷﺘﻪ ﻭ ﺣﺎﻝ ﻭﺁ= ;ﻳﻨﺪﻩ ﻣﺤﺴﻮﺏ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﻣثل ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65199;ﻣﺎﻥ ﻧﻔﺴﺎﻧﻰ ﻳﻚ ﻭ&= #65165;ﺣﺪ ﻭﻳﮕﺎﻧﻪ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻳﺎ ﻫﻤﺎﻥ ﺳﻴّﺎﻟ= 5258; ﻭ ﺟﺮﻳﺎﻥ ﺑﺪﻭ&= #65253; ﻫﺮ ﻟﺤﻈﻪ ﮐﻮﺗ&= #65166;ﻫﻰ ﺍﺯ ﺗﻮﻗّﻒ ﻳﺎ &= #65235;ﺎﺻﻠﻪ،ﮐﻪ ﺑﻴﻦ ﺗﻚ ﺗﻚ ﺳﺎ= ﻋﺖ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻣ&= #65268;ﺒﺎﺷﺪ، ﻭﺟﺮﻳﺎﻥ ﺭﻭﺍ&#= 65255;ﻰ ﺩﺍﺭﺩ.ﻭﺯﻣﺎﻥ &= #65255;ﻔﺴﺎﻧﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪﺑ&#= 65212;ﻮﺭﺕ ﺩﺭﻙ ﺯﻣﺎﻥ ﺭﻳ&= #65166;ﺿﻰ ﻭ ﺣﺮﮐﺖ ﺑﺎﺷﺪ.= ﺍﻟﺒﺘﻪ ﺁﻳﻨﺪﻩ &#= 65261; ﻟﺤﻈﺎﺕ ﺑﻌﺪﻯ،ﺑﻬﻤﺎA= 253; ﺳﺮﻋﺖ ﺗﺒﺪﻳﻞ &= #65169;ﺤﺎﻝ ﺣﺎﺿﺮ،ﻭ ﺳﭙس = 4404;ﺬﺷﺘﻪ ﻣﻴﮕﺮﺩﺩ.ﻭﺟﺎ&#= 65163;ﻰ ﺍﻳﻦ ﺁﻳﻨﺪﻩ ﻣ&= #65176;ﻮﻗّﻒ ﻣﻴﺸﻮﺩ. ﭼﻮﻥ ﻣ= ﺮﮒ ﻭ ﭘﺎﻳﺎﻥ ﺍﺣﺴ&= #65166;س ﺩﺭ ﺷﺨﺺ ﺩﺳﺖ ﻣ= ﻴﺪﻫﺪ.ﺑﺎ ﻣﺮﮒ ﮔﻮﺋﻰ ﺗﻤ&= #65166;ﻡ ﻫﺴﺘﻰ ﻭ ﺍﺣﻮﺍ&= #65245; ﺁﻥ،ﻳﻚ ﺃﻣﺮ ﻋ&#= 65170;ث ﻭ ﭘﻮﭺ ﻣﻴﺒﺎﺷ&= #65194;. ﺗﻤﺎﻡ ثرﻭﺕ ﻭ &#= 65227;ﻠﻮﻡ ﻭﺗﺠﺎﺭﺏ ﻭ ﺍﻭ&= #65247;ﺎﺩ ﻭﺗﺎﺭﻳﺦ ﻣﺒﺎ&#= 65197;ﺯﺍﺕ،ﻫﻤﻪ ﺑﮕﻮﺭ ﻣﻴﺮﻭﻧ&#= 65194;. ﻭﺗﻨﻬﺎ ﻓﻠﺴﻔ&#= 65258; ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﻋ&= #65198;ﻓﺎﻧﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ،ﻭﻳﺎ ﺍ= 5191;ﺒﺎﺭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ &= #65165;ﻭﻟﻴﺎﻯ ﺩﺭ ﮔﺬﺷﺘﻪ، ﺭ&#= 65165;ﻩ ﺣﻞ ﺍﻳﻦ ﻣﺸﮑﻞ = ﻣﺮﮒ ﺍﺳﺖ.ﺩﺭﺩﻧﺎﻙ &= #65261; ﺣﺘﻤﻰ ﻭ ﻫﻤﮕﺎ&= #65255;ﻰ.ﻭ ﺍﻳﻨﮑﻪ ﻣﺮﮒ ﻳ&= #65242; ﺭﻭﻳﻪ ﺩﻳﮕﺮﻯ &= #65165;ﺯ ﺯﻧﺪﮔﻰ ﺍﺳﺖ.ﻭ = ﻟﺎﺯﻣﻪ ﺑﺮﺍﻯ ﺗﻐﻴﻴﺮ &= #65211;ﻮﺭﺕ ﻧﻮﻋﻰ ﺩﺭ ﺭﻭﺡ&= #1548;ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﻣﺮﮒ ﻧﺪﺍﺭﺩ.ﻭ = ﺑﺮﺍﻯ ﺗﺰﮐﻴﻪ ﮐﻨﻨﺪ&#= 64404;ﺎﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻳﺎ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻣﺮﮒ ﻟﺎﺯﻡ ﺍﺳ&= #65174;. ﮐﻪ ﺻﻮﺭﺕ ﻧﻮﻋ&= #65264; ﺑﻬﺘﺮﻯ ﺑﻴﺎﺑ&#= 65194;.ﻭﺑﺮﺍﻯ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ &#= 65239;ﻬﻘﺮﺍﺋﻰ ﻭ ﮐﺎﺭﻣﺎﺋﻰ ﻧ&= #65268;ﺰ ﻟﺎﺯﻡ ﺍﺳﺖ، ﺗ&#= 65166; ﻣﺮﮒ ﻧﻮﻋﻰ ﺩﺭ = ﺗﻦ ﺑﺼﻮﺭﺕ ﻧﻮﻋﻰ &= #65187;ﻘﻴﺮﺗﺮ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ &= #65169;ﺮﻭﺩ.ﺗﺎ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺗﮑ&= #65198;ﺍﺭ ﻧﻤﺎﻳﺪ. ﺗﺎ ﭼﻮ= ﻥ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣ&= #65184;ﺪﺩ ﺭﺳﻴﺪ،ﺑﮑﻤﺎA= 245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺩﺭ ﺷﻬﻮﺩ،ﻭ ﺍ&#= 65267;ﻦ ﻫﻤﺎﻧﻰ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻗﺎﺋﻢ ﺑﺮﺳﺪ.ﮐ&= #65258; ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ &= #65169;ﺂﻳﻨﺪﻩ ﻫﺎﻯ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻭ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﺑﺠﻬﺎﻥ &= #65169;ﺮﺍﻯ ﺭﺳﻴﺪن ﺒﺎﻟﮕ= 5262;ﻯ ﮐﻤﺎﻝ ﺁﻥ ﻧﻮﻉ&= #1548;ﺩﺭ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ،ﻭ ﺑﻄﺮﻳﻘﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ،ﺁﺧﺮʌ= 67;ﻦ ﺳﻮﺷﻴﺎﻧس ﺯﺭ= 5193;ﺷﺖ،ﻭﺭﺳﻴﺪﻥ ﺩﻭﻣﻴﻦ ﻣﻬﺮﺑ&#= 65166;ﻥ ﻣﻴﺘﺮﺍ،ﻳﺎ ﺯ= 5267;ﻨﺐ ﮐﺒﺮﺍ،ﻣﺎﺩﺭ = 5255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﮐ= 5258; ﺩﺧﺘﺮ ﺍﻟﻬﻰ ﻓ&= #65166;ﻃﻤﻪ ﻳﺎ ﺷﻴﻮﺍ ﻭ ﺩﻏ= ﺪﻭﻯ ﺯﺭﺩﺷﺘﻰ ﺍﺳﺖ .= <o:p></o:p> = 5153;ﻳﻨﺪﻩ ﺣﻘﻴﻘﻰ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﺃﺑﺪﻳّﺖ ﺍ&#= 65261;،ﺩﺭ ﮐﻤﺎﻝ ﻧﻮﻋﻰ ﺍ&= #65203;ﺖ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺃﺯﻟﻴّﺖ ﺍﻭ ﺩ&#= 65197; ﺍﻧﻮﺍﻉ ﺭﺍﻩ ﺩ&= #65197;ﺍﺯﻯ ﺭﺍ ﻃﻰ ﮐﺮﺩﻩ ﺑ= ﺎﻣﺮﻭﺯ ﺑﺸﺮﻯ ﺭﺳﻴﺪﻩ &= #65165;ﺳﺖ.ﻭ ﻣﺪﺍﻡ ﻓﺮﻣﺎﻥ &= #65155;ﺯﻟﻰ ﺃﺑﺪﻯ ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ </spa= n>ﺍﻟﻬﻰ ﺭﺍ ﺑA= 252;ﻮﺭﺩﺍﺟﺮﺍ ﮔﺬﺍﺭﺩﻩ ﺍﺳﺖ.&= #65261; ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭ&= #65173; ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍ&= #65193;ﻩ،ﻭ ﺍﻳﻨﻚ ﻧﻴﺰ ﺑﺎ&= #65267;ﺪ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65193;ﺭ ﮐﻤﺎﻝ ﻭﺍﻟﮕﻮ&#= 65263; ﺑﺮﺗﺮ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﮐﻤﺎ&= #65245; ﺻﻔﺎﺗﻰ ﻭ ﻋﻘﻠ&= #65264; ﻭﺍﺣﻮﺍﻟﻰ ﺑﺮ&#= 65203;ﺪ. ﺗﺎ ﺭﺍﻩ ﺃﺑﺪﻳ&= #1617;ﺖ ﺍﻭ ﻧﻴﺰ ﺑﺎﺯ ﮔ= ﺮﺩﺩ.ﻭﺍﻟّﺎ ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﺗ&= #64401;ﺮﺍﺭ ﻣﮑﺮﺭ ﮔﺬﺷﺘﻪ &= #65259;ﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ<= /span> </spa= n>ﺭﻭﺡ ﺍﻧﺴﺎʌ= 53; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﻔﺖ ﻫﺰﺍﺭ ﺩﻳ&= #64405;ﺮ،ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍﺩﺍﺷ&#= 65176;ﻪ ﻭ ﻣﻮﺟﻮﺩﻳّﺖ &#= 65235;ﺮﺷﺘﻪ ﮔﻮﻧﻪ ﭼﻬﺎﺭ ﺑ&= #65228;ﺪﻯ ﺭﺍ ﺩﺍﺭﺩ. ﭘس ﻣ= ﻠﺎﺣﻈﻪ ﻣﻴﺸﻮﺩ، ﮐﻪ ﺁ&#= 65267;ﻨﺪﻩ ﺧﺠﺴﺘﻪ ﻭ ﻋﻈﻴ&= #65252;ﻰ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﻫ&= #65252;ﻪ ﻣﺎ ﻣﻴﺒﺎﺷﺪ. ﺍ= ﮔﺮ ﺍﻣﺮﻭﺯ ﺩﺭ ﺗﻦ = ﻭ ﺑﺨﺼﻮﺹ ﺩﺭ ﺫﻫ&= #65254; ﻭ ﺗﻔﮑّﺮ،ﻭﺗA= 198;ﺑﻴﺘﻬﺎﻯ ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﻭ ﺳﻠﻮﮐﻰ،ﻭﺳ= 5166;ﻟﻢ ﺳﺎﺯﻯ ﺧﻮﺩ ﻫﻤ&= #1617;ﺖ ﮐﻨﻴﻢ. ﮐﻪ ﭘﺎﮐ= ﺴﺎﺯﻯ ﻣﻌﺎﻳﺐ ﻭ ﺟﺒﺮ&= #65165;ﻥ ﻧﻮﺍﻗﺺ ﻭ ﺗﺄﻣ&= #65268;ﻦ ﻟﻮﺍﺯﻡ ﺑﻨﻤﺎ&#= 65163;ﻴﻢ ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻳﻚ ﻭ= ﻟﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ، ﮐﻪ &#= 65175;ﺠﺮﺑﻪ ﺭﺍﻩ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺍﺭﺩ،ﻣﻴﺘﻮA= 165;ﻥ ﭼﻨﺎﻥ ﮐﺮﺩ.ﻭ ﭘ= س ﺍﺯ ﺗﺄﻣﻴﻦ ﺷﺮ&= #65165;ﻳﻂ ﻟﺎﺯﻡ،ﺗﺎ ﺷﺮ= 5217; ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ، ﻭ ﺭﺳﻴ&#= 65194;ﻥ ﺑﺤﺪّ ﮐﻔﺎﻳﺖ &#= 65261; </spa= n>ﺣﺘّﻰ ﺃﻋﻠ᥽= 0; ﺍﻟﻬﻰ،ﻭ ﻫﻤﺮﺍﻩ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﻭ ﺻﺒﻮﺭﻯ ﺩﺭ ﻓ= ﺘﻨﻪ ﻫﺎ ﻭﺍﻣﺘﺤﺎﻧ&#= 65166;ﺕ ﺍﻟﻬﻰ ﺧﺎﺹ ﺳﺎ&= #65247;ﮑﺎﻥ ﺩﺭ ﭘﻴﻤﺎﻥ،ﻭ &#= 65197;ﺳﻴﺪﻥ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193; ﻭ ﻋﻘﻠﻬﺎﻯ ﻣﺮ&= #65169;ﻮﻃﻪ،ﺩﺭ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍ&#= 65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺁﺩﻡ ﻭ ﻣﻴﺘﺮﺍ ﻭﺑﻮ&= #65193;ﺍ ﻭﺯﺭﺩﺷﺖ ﻭ ﻣﺴ&= #65268;ﺢ ﻭﻣﺤﻤﺪ، ﺑﺮﺍ= 5263; ﺭﺳﻴﺪﻥ ﺑﻮﻟﺎ&#= 65267;ﺖ ﺁﻳﻨﺪه ﻤﻬﺪﻯ &#= 65251;ﻮﻋﻮﺩ ﻣﺤﻤﺪ، ﻭﺭﺳﻴ= 5194;ﻥ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ، ﻭﻇﺮﻑ ﭼﻨﺪ ﺳﺎ&= #65245; ﻣﻴﺘﻮﺍﻥ ﺑﺎﻳ&#= 65254; ﻣﻘﺼﻮﺩ ﺭﺳﻴﺪ.&= #65261;ﺍﻟّﺎ ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳ&= #65166;ﻝ،ﻭﺣﺘﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﺭﻭﺡ ﻣﺎ ﺩﺭ ﮐﺎ= ﺭﻣﺎﻫﺎ، ﻭ ﺗﻮﻟﺪ ﻭﻣﺮﮒ = ﻣﺪﺍﻭﻡ ﺩﺭ ﺍﻧﻮﺍﻉ،ﻋ= 5166;ﻗﺒﺖ ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ ﮐﻨﻮﻧﻰ، ﻭ ﻫﻤ&#= 65268;ﻦ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65251;ﻴﺮﺳﺎﻧﺪ. ﺁﻧﮕﺎﻩ ﺑﺎ ﻣﺮ&= #64402; ﻭﮐﺴﺐ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﮔﺮﭼﻪ ﺑﺨﻠﻖ ﻫ&= #65250; ﺑﺎﺯ ﻧﮕﺮﺩﺩ،= 5227;ﻤﻠﺎ ﺍﺯ ﻃﻠﺴﻢ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻪ&#= 1548;ﺗﺎ ﺑﻌﺪﺍ ﭼﮕﻮﻧﻪ &= #65165;ﺯ ﻃﻠﺴﻤﻬﺎﻯ ﺑﺰ&#= 65197;ﮔﺘﺮ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻭﺗﺎ ﺃﺑﺪ ﻧﺠﺎ&= #65173; ﻳﺎﺑﺪ.ﺍﮔﺮ ﺍﻣ&= #65198;ﻭﺯ ﻫﻤّﺖ ﺻﻌﻮﺩ ﺍ&#= 65199; ﻧﺮﺩﺑﺎﻥ ﻣﺮﺍ&#= 65175;ﺐ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺩﺍﺷﺖ. ﻭﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮐﻨﻮﻧﻰ ﺧﻮﺩﺭ&#= 65165;، ﺍﺗﻠﺎﻑ ﻭ ﺍﺳﺮ&= #65165;ﻑ ﺩﺭ ﻟﺬﺕ ﺟﻮﺋﻰ = ﻧﮑﻨﻴﻢ.ﺣﺘﻰ ﺍﮔﺮ ﻟﺬت اﻧﺠ= 5166;ﻡ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ &= #65193;ﺭ ﺻﺪﻗﺎﺕ ﻭ ﻣﺒﺮ&= #1617;ﺍت ﺒﺎﺷﺪ.ﻭﺍﻟّﺎ &#= 65239;ﻄﻌﺎ ﺑﺪﺭﺟﺎﺗﻰ ﺳﻘ&#= 65262;ﻁ ﻧﻮﻋﻰ ﺩﺍﺭﻳﻢ.&= #64400;ﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5169;ﻬﺘﺮﻳﻦ ﺷﺎﻧس ﻣﺴﺦ ﺷﺪ&#= 64404;ﺎﻥ ﺣﻴﻮﺍﻧﻰ ﻣﺴﺦ &= #65251;ﻴﻤﻮﻥ ﻭﺧﻮﻙ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﺗﻨﻬﺎ ﻫﻤﻴﻦ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻥ ﺑﻬﺘﺮ&#= 1548;ﺳﻴﺼﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺯﻧ&= #65194;ﮔﻰ ﻫﺎﻯ ﺩﺭﺩﻧﺎﻙ &= #65183;ﻬﺎﻧﻰ ﺭﺍ ﺑﺎﻳﺪ ﺑﺒﻴ&= #65256;ﺪ،ﺗﺎ ﺑﻔﺼﻞ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮐﻨﻮﻧﻰ ﮐﻪ ﺩﺍ&= #65197;ﻳم ﺒﺮﺳﺪ. ﻭﺍﮔﺮ ﮐ= ﻪ ﻣﺎﺭ ﻣﻮﺭ ﺷﺪ، &= #65211;ﺤﺒﺖ ﺍﺯ ﻣﻴﻠﻴﻮﻧﻬ&#= 65166; ﺳﺎﻝ ﻭ ﺟﺎﻭﺩﺍ&= #65255;ﮕﻰ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺟ&= #65260;ﻨّﻤﻰ ﻳﺎ ﺟﻬﺎﻧﻮﻡ ﺟ&= #65260;ﺎﻥ، ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺍﺳﺖ. ﻭﻋﺎﻗﺒﺖ = ﻧﻴﺰ ﻫﻤﮕﺎﻥ ﺣﺘﻰ ﺭ&= #65261;ﺡ ﻫﺮ ﺃﺗﻢ ﻭﻣﺎﺗ&= #65188;ﺖ ﺃﺗﻢ،ﮐﻪ ﺍﺯ ﻧ&#= 65198;ﺩﺑﺎﻥ ﺍﻧﻮﺍﻋﻰ ﺟﻤﺎ&#= 65193;ﻯ ﻭ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴ= ﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ ﺑﺎﻣﺮ&= #65261;ﺯ ﻣﺎ ﻣﻴﺮﺳﻨﺪ،= 5261;ﺗﺎ ﺑﻰ ﻧﻬﺎﻳت اﻧ= 5262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﻃﻰ ﮐﻨﻨﺪ. ﺑﻬﺸﺘﻬ&= #65166;ﻯ ﺍﻟﻬﻰ ﻫﻤﺎﻥ(ﺑ&= #65258; ﺷﺪﻥ)ﻭ ﺑﻬﺘﺮﻯ = ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺻﻮﺭ&#= 65175;ﻬﺎﻯ ﻧﻮﻋﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ.ﻭ ﻫﻤﺎﻥ ﺟ= ﻨّﺖ ﻋﺮﺑﻰ ﻭ ﺟﻨﺎﻥ = ﻳﺎ ﻫﻤﺎﻥ ﮔﻨﺎﻥ ﻫ&= #65256;ﺪﻯ ﻗﺪﻳﻢ،ﺑﻤﻌﻨA= 264; ﻋﻘﻞ ﻋﺮﻓﺎﻧﻰ &= #65261; ﺍﻟﻬﻰ ﻭ ﺑﺮﺗﺮ = ﺍﺳﺖ. <o:p></o:p> = 5261;ﺳﺮﻧﻮﺷﺘﻬﺎ᥾= 3; ﻣﺎ ﻫﻤﻴﺸﻪ ﺧﻮ&= #65193;ﻣﺎﻥ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻓ&= #65228;ﻠﻰ ﻭ ﺗﻮﻟﺪ ﺑﻌﺪﻯ = ﺧﻮﺩ ﻓﺮﺍﻫﻢ ﻣﻰ ﮐﻨ&= #65268;ﻢ. ﺍﮔﺮ ﺩﺭ ﺗﻮﻟﺪ = ﭘﻴﺸﻴﻦ ﻗﻬﻘﺮﺍﻫﺎﻯ ﻧ&#= 65258; ﭼﻨﺪﺍﻥ ﺯﻳﺎﺩ&#= 1548;ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻣﺴﺦ &= #65187;ﻴﻮﺍﻧﻰ ﺷﻮﻳﻢ،ﭘس ﺩﺭ = 5255;ﺴﺦ ﺑﺪﺗﺮ ﺑﺸﺮﻯ ﮐ&= #65250; ﻋﻘﻠﻰ ﻭ ﻣﻌﺎﻳ&= #65168; ﺩﺭ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ= ;ﺭﻭﺍﻥ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷ&#= 65174;،ﺗﺎ ﺭﻧﺞ ﮐﻤﺒﻮﺩ ﺁ&= #65255;ﺮﺍ ﺑﺒﺮﻳﻢ. ﺷﺎﻳﺪ = ﺑﺎ ﺻﺒﻮﺭﻯ ﻃﺒﻴﻌ&#= 65264;،ﺟﺒﺮﺍﻥ ﺁﻥ ﺷﻮﺩ.ﻭﺍﮔﺮ = ﺍﻣﺮﻭﺯ ﻫﻢ ﻫﻤّﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺑﮑﻨﻴﻢ،ﺳﺮﻧA= 262;ﺷﺖ ﻧﻴﮑﻮﺋﻰ ﺑﺮﺍ&#= 65263; ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪﻯ ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ = ﺑﺸﺮﻯ،ﻭ ﭼﻪ ﺑﻬﺘﺮ ﺩﺭ ﺻ= ﻮﺭﺕ ﻧﻮﻋﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ،ﭼﻨﺎﻥ = 5165;ﻣﮑﺎﻧﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﮐﺎﻓﻰ،ﺩﺭ ﺗﻦ &#= 65261; ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ،&#= 65261;ﺣﺘﻰ ﺭﻭﺡ ﺍﻟﻬﻰ ﻭﭼ&= #65260;ﺎﺭ ﺑﻌﺪﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﻴﻢ ﺩﺍﺷﺖ.ﮐﻪ ﺗﻮﺍ&= #65253; ﺭﺳﻴﺪﻥ ﺑﮑﻤﺎ&#= 65247;ﺎﺕ ﺭبّ اﻟﻨﻮﻉ ﻓA= 262;ﻕ ﺑﺸﺮﻯ ﻧﻮﺭﺭﺣ&#= 65252;ﺎﻥ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺩ&= #65165;ﺷﺖ. ﮐﻪ ﭘس ﺍﺯ ﭼﻬﺎ&= #65197;ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺁﻥ، ﺩ&#= 65197;ﺳﺎﻳﻪ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﻴﻢ ﺗﺎ ﺩﺭ = ﻧﻮﻉ ﺑﺎﺯ ﺑﺮﺗﺮ ﺍﺯ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺣ&= #65252;ﺎﻧﻰ،ﺧﻮﺩﺭʋ= 65; ﺑﺮﺏّ ﺍﻟﻨﻮﻉ &#= 65169;ﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﺎﻧﻴﻢ.ﻭﺗﺎ ﺃﺑﺪ ﺍﻳﻦ ﺍﺭﺑ&= #65166;ﺏ ﻧﻮﻉ ﺩﺭﭘﻴﺶ ﻫ&= #65204;ﺘﻨﺪ.ﺗﺎﻓﺮﺿ= 5166; ﭘس ﺍﺯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺍﺭﺑﺎﺏ ﺍﻧﻮﺍ&#= 65225; ﻋﻈﻴﻢ ﺗﺮ ﺍﺯ ﻳ= ﮑﺪﻳﮕﺮ، ﺑﺮﺏّ ﺍﻟﺄﺭﺑ= 5166;ﺏ ﺍﻟﻠﻪ ﺩﺭ ﻟﺎﻫ&= #65262;ﺕ ﺑﺮﺳﻴﻢ.ﻭ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ ﺍﻭﺭﺍﺑ&#= 65268;ﺎﺑﻴﻢ. ﮐﻪ ﺁﻧﮕﺎﻩ ﺑﻔ&= #65198;ﺽ ﺭﺳﻴﺪﻥ، ﭘﺎﻳ= 5166;ﻥ ﺍﺟﺮﺍﻯ ﻓﺮﻣﺎ&#= 65253; ﺍﻟﻬﻰ،ﮐﻦ ﻓﻴ= 4401;ﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﺗﺎ ﺁﻧﮕﺎ&= #65257; ﮐﻪ ﻣﺄﻣﻮﺭﻳّ= 5176;ﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻫ&= #65262; ﺩﺭ ﻫﺎﻫﻮﺕ ﻭ ﻋ= ﻤّاء، ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺮ&= #64404;ﻮﻧﻪ ﻫﺴﺘﻰ ﻣﻮﺭﺩ ﺗ&= #65212;ﻮﺭ ﻣﺎ ﭼﻪ ﺑﻮﺩﻩ ﺑ= ﺎﺷﺪ.ﮐﻪ ﺍﻟﻠﻪ ﺧﻮﺩ ﻧﻴ&= #65200; ﻳﻚ ﺻﺎﺩﺭ ﻧﺨﺴ&= #65176;ﻴﻨﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻫ&= #65262; ﺑﻮﺩﻩ ﺍﺳﺖ.ﮐﻪ = ﻓﻠﺎﺳﻔﻪ ﻗﺪﻳﻢ ﺗﺮ ﺍﻟﻬ&= #65264; ﺍﻟﻠﻪ ﺭﺍ ﺻﺎﺩ&= #65197; ﺍﻭﻝ ﻣﻴﺨﻮﺍﻧ&#= 65256;ﺪ. ﻫﻤﻪ ﻫﺴﺘﻴﻬﺎ&#= 65263; ﺑﺸﺮﻯ ﻣﺎ ﺑﺎ ﻣ= ﺮﮒ ﺑﺰﻳﺮ ﺧﺎﻙ ﻭ ﻋ= ﺪﻡ ﻣﻴﺮﻭﺩ، ﻣﮕﺮ= 5259;ﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;که ﺘﺮﮐﻴب ﺁﻥ ﺟﺰ &= #65165;ﺯ ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﻭﺍﻟﻬﻰ ﺩﺭ ﺳﻠ&= #65262;ﻙ.ﻭ ﻳﺎ ﺷﺎﻳﺴﺘﮕﻰ &= #65165;ﺭﺑﺎﺏ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ &= #65261;ﺣﺘﻰ ﮔﻴﺎﻫﻰ ﻭ ﺟﻤﺎ&= #65193;ﻯ ﺑﺮﺍﻯ ﮐﺎﺭﻣﺎ&#= 65163;ﻴﺎﻥ ﺑﺸﺮﻯ ﮐﻪ ﻧﻪ ﻓ= ﻘﻂ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ ﻧﮑﺮﺩﻧ&#= 65194;، ﮐﻪ ﭼﻘﺪﺭ ﻓﺴﺎ&= #65193; ﻭﮔﻨﺎﻩ ﻭ ﺍﻧﺤ&= #65198;ﺍﻑ ﻭﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋ= ﻘﻴﺪﻩ ﻫﺎﻯ ﺑﺎﻃﻞ ﺭﺍ = ﺩﻧﺒﺎﻝ ﮐﺮﺩﻧﺪ.ﮐﻪ ﻧﻤ&= #65198;ﻩ ﻣﻌﺪﻝ ﺣﻴﺎﺗﻰ &= #65153;ﻧﻬﺎ ﺩﺭ ﻳﻚ ﺭبّ اﻟ= 5256;ﻮﻉ ﺣﻘﻴﺮ ﺗﺮ ﺍﺯ ﺭ= بّ اﻟﻨﻮﻉ ﺑﺸﺮﻯ= 548;ﻫﻤﺎﻥ ﻃﻮﺭ ﺁﺧﺮﻳﻦ ﺷ&= #65260;ﻮﺩ ﺳﺎﻟﻚ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺍ&= #65261; ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺑ= ﻬﺘﺮ </spa= n>ﮐﻪ ﺷﻬﻮﺩ ﻧA= 262;ﺭ ﻗﺎﺋﻢ ﺑﺎﺷﺪ، &#= 65261;ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;.ﻭﺍﻟّﺎ ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ &= #65251;ﻘﺪﻣﺎﺗﻰ ﮐﻪ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺳﻠﻮﮐﻰ ﻗﺒﻞ ﺍ&= #65199; ﻣﺤﻤﺪ ﺑﺴﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩ ﻣﻴﺪﻫﻨﺪ&#= 1548; ﻣﻨﺠﺮ ﺑﺘﺎﻭﻟ&#= 65194; ﺩﺭ ﻧﺴﺦ ﺑﺸﺮﻯ = ﺑﻬﺘﺮ ﻭﻓﻮﺭﻯ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ،= 4400;ﻪ ﺁﻧﮕﺎﻩ ﺧﻮﺩﺭ&#= 65165; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺎﻧﻨﺪ ﻟﺬﺍ ﮐﺎﻣﻞ ﻣﺤ&= #65252;ﺪﻯ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﭘﻨﺞ ﺑﺎﺭ ﭘﻴﺎ&= #65251;ﺒﺮ ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ = ﺩﺭ ﺟﻬﺎﻥ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺩﺍﺷﺘﻪ ﺍﺳﺖ، &#= 65261;ﮐﺎﻣﻠﺎﻥ ﻣﻬﺪﻭﻯ ﻭ ﻣﺘﻮ&= #65247;ﺪﺍﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﮐﻪ ﺍﺯ ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ; ﺩﺭﺟﻬﺎﻥ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ ﺩﺭﺗﻮﻟﺪﺍﺕ ﺑ&#= 65208;ﺮﻯ ﺧﻮﺩ ﺷﺶ ﺑﺎﺗﺮ = ﻣﻘﺎﻡ ﭘﻴﺎﻣﺒﺮﻳﻮﺍ= 5247;ﻬﻰ ﺭﺍ ﺩﺍﺷﺘﻪ ﺍﻧ&= #65194;.<o:p></o:p> ﺩﺭ ﺗﺠ&#= 65166;ﺭﺏ ﻣﮑﺘﺐ ﮔﺸﺘﺎﻟ&#= 65174;،ﺭﻭﻯ ﻋﻤﻠﻴّﺎﺕ(ﺩﺭ= 5241; ﺣﺮﮐﺖ)ﺍﻧﺠﺎﻡ &= #64404;ﺮﻓﺘﻪ. ﭼﻨﻴﻦ ﺗ= 5262;ﻗّﻒ ﺷﺪﻩ،ﮐﻪ ﺣﺮﮐ= 5174; ﺍﺣﺴﺎس ﻣﺘﺄﻧ= 617;ﻰ،ﻫﻤﺮﺍﻩ ﺟﺴﻢ ﻣﺘﺤﺮﻙ ﺩ&= #65197;ﻙ ﻣﻴﺸﻮﺩ.ﭼﻪ ﺍﻧ&= #65204;ﺎﻧﻰ ﮐﻪ ﺣﺮﮐﺖ ﻣﻴﮑ&= #65256;ﺪ،ﻭﺧﻮﺩﺵ ﺩﺭﻙ ﺣﺮﮐﺖ ﺧﻮ&= #65193; ﻣﻴﮑﻨﺪ.ﮐﻪ ﻣﻄ&= #65166;ﺑﻖ ﻫﺮ ﻗﺪﻡ ﻭﻭﺍﺣ&= #65194; ﺯﻣﺎﻧﻰ ﺍﺳﺖ.ﻭ&= #64380;ﻪ ﺩﺭ ﻧﺎﻇﺮ ﺣﺮﮐ&= #65174; ﺩﻳﮕﺮﻯ، ﮐﻪ ﭼ&#= 65208;ﻢ ﻧﺎﻇﺮ ﻣﺘﻮﺟّ= 5258; ﺣﺮﮐﺖ ﺩﻳﮕﺮﻯ&#= 1548;ﻭﺑﺎ ﻫﺮ ﻗﺪﻡ ﺍﻭ ﻧﻴ= ﺰ ﺯﻣﺎﻧﻰ ﺭﻳﺎﺿ&#= 65264; ﻭﻋﺪﺩﻯ ﺩﺍﺭﺩ.&= #65187;ﺮﮐﺖ ﻧﻪ ﻓﻘﻂ ﻣﺘﺠّ&#= 65258; ﺗﺮﮐﻴﺒﻰ ﻏﻴﺮ &= #65251;ﻌﻴّﻦ ﺍﺯ ﻧﻘﺎﻁ ﻣﺘﻮ&= #65165;ﻟﻰ ﺍﺳﺖ،ﮐﻪ ﺑﺮﺍ= 5263; ﻫﺮ ﻧﻘﻄﻪ ﺁﻥ، &= #65267;ﻚ ﻟﺤﻈﻪ ﺳﮑﻮﻥ ﻣ&= #65240;ﺮﺭ ﺩﺍﺭﻳﻢ.ﺑﻠﮑﻪ &= #65203;ﻠﺴﻠﻪ ﺍﻯ ﺍﺯ ﺣﺮﮐﺖ ﺭ= ﺍ ﻳﮑﺠﺎ ﺩﺭﻙ ﻣﻴ&= #64401;ﻨﻴﻢ.ﭼﻮﻥ ﺳﻴّﺎﻟﻪ ﻭﺟﺮ= 5267;ﺎﻥ ﺍﺳﺖ.ﻭ ﻧﺘﻴﺠﻪ = ﺗﻮﺟّﻪ ﻭ ﺗﻌﻘﻴﺐ ﮐﻞ ﺣ= ﺮﮐﺖ،ﺑﻌﻨﻮﺍA= 253; ﺣﺎﻝ ﺩﺭ ﺧﻮﺩ ﺩ= ﺭﻙ ﻣﻴﮑﻨﻢ.ﺩﺭ ﻭﺍ&= #65239;ﻊ ﺳﻠﺴﻠﻬﺎﻯ ﭘﺸ&#= 65174; ﺳﺮﻫﻢﻣﺘﻮﺍﻟ= 5264; ﺍﺯ ﺍﺣﺴﺎس ﻣﻌ&#= 65268;ّﻨﻰ،ﻣﻌﻨﻰ ﺣﺮﮐﺖ ﻣﻴﺪﻫﺪ &= #65251;ﺎﻧﻨﺪ ﺣﺮﮐﺖ ﭼﻴﺰﻯ ﺑ&= #65198; ﭘﻮﺳﺖ ﺑﺪﻥ ﻣﺎ&= #1548;ﮐﻪ ﺍﮔﺮ ﻗﻄﻊ ﺷﻮﺩ&= #1548;ﻭ ﻳﺎ ﺑﺴﻴﺎﺭ ﺁﻫ&= #65204;ﺘﻪ ﺣﺮﮐت کند ،ﺍ᥺= 7;ﺼﺎب ﻤﺎ ﺣس ﻧﻤﻰ ﮐﻨ&= #65194;.ﺩﺳﺘﮕﺎﻩ ﺣسّ ﻫﺴﺖ،ﻭﻟʌ= 64; ﺣﺮﮐﺖ ﻧﻴﺴﺖ.ﻭ ﻳﺎ ﺣﺮ= ﮐﺖ ﺑﺴﻴﺎﺭ ﻓﻮﺭﻯ &= #65193;ﺭ ﺣﺮﮐﺖ،ﺑﺼﻮﺭA= 173; ﻳﻚ ﺍﺣﺴﺎس ﺩﺭ &= #65251;ﻴﺂﻳﺪ.ﮐﻪ ﻗﻄﻌﺎﺕ ﺍﺣﺴﺎ&#= 1587; ﺍﺯ ﺁﻥ ﻧﺪﺍﺭﻳ&= #65250;.ﻭ ﺍﮔﺮ ﻣﺠﻤﻮﻋﻬ&#= 65166;ﻯ ﻣﺘﺤﺮﻙ ﺭﻭﻯ ﺟ&= #65204;ﻢ ﺣﺴّﺎس ﻣﺎ ﻋﻤ= 5246; ﮐﻨﺪ،ﻣﺎ ﺍﺯ ﮐ&#= 65246; ﺁﻧﻬﺎ ﺍﺣﺴﺎس &#= 65183;ﻤﻌﻰ ﻣﻴﺎﺑﻴﻢ.ﮐﻪ ﺩ&= #65197; ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻣ&= #65188;ﺮﻙ ﻧﻴﺴﺖ.ﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﻧﻴﺰ ﺍﺯ ﺣﺮﮐﺖ = ﺍﺷﻴاء ﻣﺘﻮﺟّﻪ ﻃﻌﻤ= 5258; ﻳﺎ ﺩﺷﻤﻦ ﻣﻴﺸ&= #65262;ﻧﺪ.ﻭ ﺣﺮﮐﺖ ﺁﻫﺴﺘﻪ &= #65193;ﺭﻧﺪﻩ،ﻓﺮﻳʋ= 70;ﻨﺪﻩ ﺷﮑﺎﺭ ﺯﻧﺪﻩ ﺭ&= #65165; ﺑﺎﻋث ﻣﻴﺸﻮﺩ &#= 65261;ﺣﺘﻰ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺑﺮﺍﺑﺮ ﺷﻴﺮ ﻧ&= #65268;ﺰ ﺑﺎﻳﺴﺘﺪ،ﺷﻴA= 198; ﻧﻴﺰ ﻣﻰ ﺍﻳﺴﺘ&= #65194;.ﻭ ﻳﺎ ﺍﮔﺮ ﺑﺴﻮﻯ = ﺷﻴﺮ ﭘﻴﺶ ﺑﺮﻭﻳﻢ،= 5207;ﻴﺮ ﻧﻴﺰ ﺑﻌﻘﺐ ﻣﻴ&= #65198;ﻭﺩ.ﮐﻪ ﻳﻚ ﻓﻴﻠﻢ ﻣﺴﺘ&= #65256;ﺪ ﺩﺭ ﺻﺤﺮﺍ،ﻳﻚ &#= 65251;ﻴﻤﻮﻥ ﺷﺠﺎﻉ ﻭﮔﺮﺳﻨ&#= 65258;،ﭼﻨﺎﻥ ﺑﺴﻮﻯ ﭼﻨﺪﻳﻦ &= #65207;ﻴﺮ ﺩﺭﺣﺎﻝ ﺩﺭﻳﺪ&#= 65253; ﺷﮑﺎﺭ ﺧﻮﺩ ﭘﻴ&= #65206; ﺭﻓﺖ،ﮐﻪ ﻫﻤﻪ &#= 65153;ﻥ ﺷﻴﺮﻫﺎ ﻓﺮﺍﺭ &= #64400;ﺮﺩﻧﺪ،ﻭﻃﻌʌ= 52;ﻪ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65251;ﻴﻤﻮﻥ ﮔﺮﺳﻨﻪ ﺭﻫﺎ ﮐ&= #65198;ﺩﻧﺪ.ﺍﻳﻦ ﻣﻴﻤﻮﻥ ﺷﺠﺎﻉ &= #65165;ﺯ ﺑﻰ ﻋﻘﻠﻰ ﺑﻮﺩ&= #1548; ﮐﻪﺷﺠﺎﻉ ﺍﺳﺖ .= ﻭ ﻋﻤﻠﺎ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﻣﻠﺎﺣﻈﻪ ﺧﻮﺩ&#= 1548;ﺍﺯ ﺣﺮﮐﺖ ﮐﻞ ﻳﺎ ﻣ= ﺠﻤﻮﻋﻪ ﺍﺟﺰاء ﻣﺘﺤﺮA= 241; ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻣﻴ= ﮕﻴﺮﺩ. ﭘﻴﺸﺮﻓﺖ ﻟﺸﮑ&#= 65198;ﻳﺎﻥ ﺩﺭ ﺟﺒﻬﻪ ﺟﻨﮓ&= #1548;ﺣﺮﮐﺖ ﮐﻠّﻰ ﺭﺍ ﺩﺭ ﻧ&= #65224;ﺮ ﺩﺍﺭﻳﻢ،ﻭﻧﻪ = 5187;ﺮﮐﺖ ﻫﺮﻳﻚ ﺑﺨﺼﻮﺹ.&= #65251;ﮕﺮ ﺁﻧﮑﻪ ﺣﺮﮐﺖ ﺳ&= #65198;ﻳﻌﺘﺮ ﺩﺍﺭﺩ.ﻃﺒﻴﻌﻰ &= #65165;ﺳﺖ ﮐﻪ ﻫﺮ ﻋﻤﻠﻰ ﺍ= ﻭﻝ ﻭﺁﺧﺮ ﺩﺍﺭﺩ ﻳ&= #65228;ﻨﻰ ﺑﺮﺧﻰ ﻣﻘﺪﻡ ﻭ&= #65199;ﻭﺩﺗﺮ ﺑﺮﺩﻳﮕﺮﻯ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ ﺳﻠﺴﻠ&= #65258; ﺣﺮﮐﺖ،ﻧﻤﻴﺘA= 262;ﺍﻥ ﮔﻔﺖ ﮐﻪ ﻣﺎ ﺍﺯ= ﻧﻘطه اﻯ ﮔﺬﺷته اﻳʌ= 50;. ﮐﻪ ﻣثلا ﺍﺗﻮA= 251;ﺒﻴﻞ ﺍﺯ ﻋﻠﺎﺋﻢ ﻓﺎ&= #65211;ﻠﻪ ﺩﺭ ﺟﺎﺩه ﻫﺎ ﻣ&= #65264; ﮔﺬﺭﺩ.ﭼﻮﻥ ﺟﺮ&= #65267;ﺎﻥ ﺣﺮﮐﺖ ﺑﻨﻘﻄﻪ &= #65251;ﺸﺨّﺺ ﻧﺪﺍﺭﻳﻢ.ﮐﻪ ﻧ&= #65240;ﻄﻪ ﺑﻌﺪﻯ ﺑﺮﺍﻯ ﺁ&= #65253; ﻗﺎﺋﻞ ﺷﻮﻳﻢ.ﭼ&= #65262;ﻥ ﮐﻪ ﺳﻴّﺎﻟﻪ ﻭ &= #65183;ﺮﻳﺎﻥ ﺣﺎﻝ ﻭ ﺭﻭﺍﻥ ﺍ= ﺳﺖ.ﻭ ﺩﺭﻙ ﺳﻠﺴﻠﻪ ﺣ&= #65198;ﮐﺖ ﻳﮑﻰ ﺍﺣﺴﺎس ﻣ&#= 65268;ﺸﻮﺩ.ﺍﻟﺒﺘﻪ ﻧﺎﺗﻮﺍﻧﻰ ﭼﺸ&#= 65250; ﻭﺣﺎﻓﻈﻪ،ﻭ ﺣ= 5176;ﻰ ﺷﺨﺼﻴّﺖ ﺗﮑﺎ= 5251;ﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺍﻥ &= #65165;ﻧﺴﺎﻥ،ﺑﺎﻋ= 9; ﻣﻴﺸﻮﺩ.ﮐﻪ ﻫﻤ&= #65258; ﺣﺮﮐﺖ ﺳﺮﻳﻊ ﺭ&= #65165;،ﺗﻨﻬﺎ ﻳﻚ ﻟﺤﻈﻪ ﺩﺭﻙ = ﮐﻨﺪ.ﭼﻮﻥ ﺍﮔﺮ ﺣﺮﮐﺖ ﭼﻨ&= #65268;ﻦ ﻣﻰ ﺑﻴﻨﻴﻢ،ﮐ= 5258; ﻣﺘﺤﺮﻙ ﻭﺑﺎ ﻫ&= #65198; ﻗﺪﻡ ﺗﻮﻗّﻔﻰ &#= 64400;ﻨﺪ،ﺁﻧﮕﺎﻩ ﭼﻴﺰﻯ ﺑﻨﺎﻡ ﺣ&= #65198;ﮐﺖ ﻧﺨﻮﺍﻫﻴﻢ ﺩﺍ&#= 65207;ﺖ.ﻭﭼﻮﻥ ﺣﺮﮐﺖ ﺳﺮﻳﻊ ﺍ&= #65199; ﻧﻈﺮ ﺟﺴﻢ ﺍﻧﺴ&= #65166;ﻥ،ﺑﺎﻋث ﻣﻴﺸﻮﺩ ﮐﻪ ﮐﻞ = ﺣﺮﮐﺖ ﺭﺍ ﻳﻚ ﺍﺣﺴﺎﺵ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ.ﻭ ᥶= 7;ﺎﻓﻈﻪ ﻃﺒﻖ ﻣﻌﻤﻮﻝ ﺧ&= #65268;ﺎﻧﺖ ﭘﻴﺸﻪ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ.که هم ﺿﻌA= 234; ﺍﺩﺭﺍﮐﻰ ﺩﺍﺭ&#= 65193;،ﻭﻧﻴﺰ ﺿﻌﻒ ﻋﻤﻠﻴﺎﺕ &= #65195;ﻫﻨﻰ،ﻭ ﺻﻔﺖ ﻫﻤﺮﺍﻫﻰ &= #65169;ﺎ ﺣﺮﮐﺖ ﺳﺮﻳﻊ.ﭼ&= #65258; ﺭﺳﺪ ﺑﻀﻌﻒ ﺣﺎ&= #65235;ﻈﻪ ﺍﺯ ﺩﺭﻳﺎﻓﺘﻬ&#= 65166;ﻯ ﻟﺤﻈﺎﺕ ﻗﺒﻠﻰ&#= 1548;ﭘس ﺍﺩﺭﺍﻙ ﺣﺮﮐﺖ &= #65259;ﻤﺎﻥ ﺍﺩﺭﺍﻙ ﻣﺘﺂن= 740; ،ﮐﻪ ﻫﻤﺎﻥ ﻟﺤ&#= 65224;ﻪ ﺍﺳﺖ.ﻭﺍﮔﺮ ﺣﺮ&= #64400;ﺖ ﮐﻨﺪ.ﺑﺎﺷﺪ ﻣﺘ&= #65156;ﻧّﻰ ﺍﺳﺖ.ﻭ ﺑﺨﺼﻮﺹ = ﮐﻪ ﺗﺠﺮﺑﻪ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﺪ، ﮐﻪ ﻣﻐﺰ ﻭ ﺣﺎﻓ= ﻈﻪ،ﻧﻤﻴﺘﻮﺍA= 255;ﺪ ﻭﺿﻊ ﺍﺩﺭﺍﻙ ﺟ&= #65194;ﻳﺪﻯ ﺭﺍ ﺑﺎﻫﻢ ﺩﺭﻙ = ﮐﻨﺪ.ﻭ ﻫﺮ ﺣﺮﮐﺖ ﻭ ﺍﺣ= ﺴﺎس ﺭﺍ،ﻳﻚ ﻭﺍﻗﻌ= 5258; ﻣﺴﺘﻘﻞ ﻣﻴﺪﺍ&#= 65255;ﺪ.ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺫﻫﻦ ﺩﺭ ﻋ= ﻤﻠﻴﺎﺕ ﺟﺪﻳﺪﻯ ﺗﺮﮐﻴ&#= 65168; ﺍﺣﺴﺎﺳﺎﺕ ﻣﺘ&#= 65228;ﺪﺩ ﺭﺳﻴﺪﻩ ﺭﺍ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺩﺭ ﺭ= ﻭﺍﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﮐﻪ ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264; ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻌ&= #65166;ﻟﻢ ﻣﻠﮑﻮﺗﻰ ﺗﻦ ﻣ&= #65268;ﺒﺮﺩ،ﮐﻪ ﻣﺪﺑّﺮﺍﻟﻬﻰ = 5227;ﻠﺎﻣﺎﺕ ﺣﻴﺎﺗﻰ،ﺑﺨﺼA= 262;ﺹ ﺍﺩﺭﺍﻙ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﺪ.ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﻭ&= #65165;ﺳﻄﻪ ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﺩ&= #65197;ﻙ ﺭﺳﺎﻧﺪﻥ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺮﺍﻯ ﺭﻭﺡ ﻣﺪ&= #65169;ّﺮ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻣﻴ&= #65194;ﺍﻧﻴﻢ. ﮐﻪ ﻋﻤﻠﻴﺎﺕ ﺫ&= #65259;ﻨﻰ ﻭ ﺍﭘﻴﺴﺘﻤﻮﻟ&#= 65262;ﮊﻳﻚ ﺩﺭ ﺗﻦ ﻭﻣﻐﺰ ﻭ= ﻣﺎﺩﻳّﺎﺕ ﻧﻴﺴﺖ.ﺑﺨﺼﻮﺹ &= #65169;ﺎ ﺩﻟﻴﻞ ﻓﺮﺍﻣﻮ&#= 65207;ﻰ ﻭﺑﻴﺎﺩ ﺁﻣﺪﻥ.&= #65261;ﻳﺎ ﺑﺪﻟﻴﻞ ﺍﺑﺪﺍ&#= 65227;ﺎﺕ ﻭ ﺍﺑﺘﮑﺎﺭﺍﺕ&#= 1548;ﮐﻪ ﺳﺎﺑقه اﻯ ﺍﺯ = 5153;ﻥ ﺩﺭ ﺫﻫﻦ ﻧﻴﺴﺖ.= ﻭ ﻳﺎ ﻫﻤﺎﻥ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﻟﺪﻧّﻰ،ﮐﻪ ﺍA= 261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺮﻭﻣ&#= 65256;ﺪﺗﺮ ﺍﺯ ﺩﻳﮕﺮ ﺍﻧﺴ&= #65166;ﻧﻬﺎ، ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺩﺍﺭﻧﺪ. ﻭ ﺑﺪﻳ= ﻦ ﺗﺮﺗﻴﺐ ﻣﻴﺘﻮ&#= 65165;ﻥ ﮔﻔﺖ،ﺣﺮﮐﺖ ﺗ= 5156;ﻟﻴﻒ ﻭﺗﺮﮐﻴﺒﻰ ﺍﺯ &= #65165;ﺣﺴﺎﺳﺎﺕ ﻣﺘﻌﺪﺩی اﺳﺖ.= 5261;ﺩﺭ ﺍﻳﻦ ﺍﺣﺴﺎس ﺣ&#= 65198;ﮐﺖ ﻭ ﺗﺮﮐﻴﺐ ﺍﺟﺰ&= #1575;ء ﻧﺘﻴﺠﻪ ﺍﺳﺘﺪ&#= 65247;ﺎﻝ ﻋﻘﻠﻰ ﻭ ﻋﻤﻠﻴ&= #65166;ﺕ ﭘﻴﭽﻴﺪﻩ ﻣﻐﺰ</= span> </spa= n>ﻧﻴﺴﺖ.ﻭ ﺍﮔA= 198; ﺑﺎﺷﺪ،ﺑﺎﺯ ﺿﻌﻒ ﺫﻫﻦ ﻭﺭﻭ&= #65165;ﻥ ﺍﺳﺖ،ﮐﻪﻧﻤﻴA= 176;ﻮﺍﻧﺪ ﺟﺮﻳﺎﻥ ﺗﺮﮐﻴ&#= 65168; ﺣﺮﮐﺎﺕ ﺭﺍ ﺩﻧ&= #65170;ﺎﻝ ﮐﻨﺪ.ﻭﻟﻰ ﺑﺎﺯ = ﺗﺮﮐﻴﺐ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;، ﻭ ﺍﻧﺘﺰﺍﻉ ﺫﻫ&= #65256;ﻰ،ﻳﺎ ﺍﻭﻫﺎﻡ ﻭ ﺍﺳﺘ&= #65256;ﺘﺎﺝ ﻭﺗﺼﻮﺭﺍﺕ،ﺑA= 166;ﺯ ﺗﺮﮐﻴﺒﻰ ﺍﺯ ﺫ&= #65191;ﻴﺮﻩ ﻫﺎﻯ ﺫﻫﻨﻰ ﺍﺳ&= #65174;.ﻭ ﭼﻮﻥ ﮐثرﺕ ﮐﻤ= 617;ﻰ ﺧﺎﻃﺮﺍﺕ ﺩﺭ ﺫ&= #65259;ﻦ ﻭﺭﻭﺍﻥ،ﺣﺎﻟA= 174; ﮐﻴﻔﻴّﺘﻰ ﭘﻴ= 5194;ﺍ ﻣﻴﮑﻨﺪ،ﮐﻪ ﻭ= 5187;ﺪﺕ ﻭﺟﻮﺩ ﺁﻧﻬﺎ ﺩ&= #65165;ﺧﻞ ﺭﻭﺍﻥ ﺍﺳﺖ.ﻭ ﺑ= ﺮﺍﻯ ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65175;ﻔﮑّﺮ،ﺍﻳﻦ ﻭﺣﺪﺕ ﻟﺎﺯﻡ ﺍ&= #65203;ﺖ. ﻭ ﺑﺎ ﮐثرﺕ ﺩﺍ&#= 65193;ه ﻫﺎ، ﻧﻤﻴﺘﻮﺍ= 5253; ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﻣ&= #65240;ﺎﻡ ﺣﻘﻴﻘﺖ ﺑﺮﺗﺮ &= #65193;ﺭ ﺍﻓﮑﺎﺭ ﺭﻓﺖ.ﻭ&= #65247;ﻰ ﭼﻮﻥ ﺗﻮﺟّﻪ ﺑ&#= 64345;ﺎﺋﻴﻦ ﻭ ﺗﻨﺰﻳﻞ ﻟﻔﻈ&= #65264; ﻭﮐﺘﺎﺑﻰ ﺍﻳﺪ&#= 65259;ﻬﺎﻯ ﺫﻫﻨﻰ ﺑﺸﻮﺩ،= 5169;ﺎﺭ ﺩﻳﮕﺮ ﻳﮑﺎﻳﻚ &= #65261;ﺍﺣﺪﻫﺎﻯ ﺧﺎﻃﺮﺍﺕ ﮔﺬﺷ&#= 65176;ﻪ ﺍﺯ ﮐﻞ ﻭﺍﺣﺪ ﺫ= ﻫﻨﻰ ﺑﻴﺮﻭﻥ ﻣﻴﺂﻳ&#= 65256;ﺪ.ﻗﻄﺮﻫﻬﺎ ﺩﺭ ﺩﺭﻳﺎ ﻳکی &#= 65208;ﺪه ﺒﻮﺩﻧﺪ. ﺑﺮﺍﻯ = ﺑﺎﺯگشت ، ﮔﻮﺋﻰ ﺩﻭﺑﺎ&#= 65197;ﻩ ﻗﻄﺮه ﺍﺯ ﺩﺭﻳ&#= 65166; ﺟﺪﺍ ﻣﻴﺸﻮﺩ.ﻭ = ﺍﻟﺒﺘﻪ ﺑﺴﺘﻪ ﺑﻘﺪﺭﺕ &= #65187;ﺎﻓﻈﻪ،ﻳﺎ ﮐﻴﻔﻴّﺖ ﺁﻟﻮ= 5193;ﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻥ،ﻭ= 4380;ﮕﻮﻧﮕﻰ ﮐﻤﻚ ﻣﺪﺑّﺮﺍ= 606; اﻟﻬﻰ. ﺯﻳﺮﺍ ﺩ&= #65197; ﻫﺮ ﺣﺎﻝ ﻋﻤﻠﻴ&= #65166;ﺕ ﺫﻫﻨﻰ، چوﻥ ﻋA= 252;ﻠﻴﺎﺕ ﺣﻴﺎﺗﻰ،ﻭ ﺣﺘ= 5264; ﻋﻤﻠﻴﺎﺕ ﻣﺎﺩ&#= 65263; ﺑﺪﻥ ﻣﺎ، ﺑﺎﺯ &= #65193;ﺭ ﺍﺧﺘﻴﺎﺭ ﻧﻴﺮ&#= 65261;ﻯ ﻧﺎﺩﻳﺪﻩ</sp= an> &#= 65197;ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭﺩﺭﺳﺖ ﺗﺮ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰﺍﺳﺖ.ﻭ ﺳﺎﻟﻚ ﺍﻳﻦ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ &= #64344;ﺎﮐﺴﺎﺯﻯ ﻣﻴﮑﻨﺪ،ﮐﻪ ﻧ= 5240;ﺎﻁ ﺿﻌﻒ ﮐﻤﺘﺮ ﻭﺍ&= #65251;ﮑﺎﻣﺎﺕ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ= 5263; ﺩﺭ ﮊﻧﺘﻴﻚ ﺧﻮ&= #65193;،ﺑﺎ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﻭﻋﺎﺩﺍﺕ ﺟﺪﻳ&#= 65194; ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﺁ&= #65255;ﮕﺎه ﻨﻘﺶ ﺣﺎﻓﻈﻪ ﻭ&= #65165;ﺿﺢ ﺗﺮ ﻣﻴﺸﻮﺩ.ﮔﺮ&= #64380;ﻪ ﻣﻄﻠﻖ ﻭﺿﻮﺡ ﺩ&= #65197; ﮐﺴﻰ ﻧﻴﺴﺖ.ﺑﺪ&= #65267;ﻦ ﺗﻮﺻﻴﻒ ﺩﺭﻙ ﺣ&= #65198;ﮐﺖ،ﻳﻚ ﺩﺭﻙ ﻣﺴﺘﻘﻴﻢ &= #65261;ﮐﻠّﻰ ﺩﺭ ﺫﻫﻦ ﺍﺳﺖ.ﻭ= ﺍﺯ ﻧﻮﻉ ﺩﺍﺩﻫﺎﻯ &= #65187;ﺴّﻰ ﺍﺳﺖ،ﻭﻧﻪ ﺗﻮ= 5247;ﻴﺪﻯ ﺫﻫﻨﻰ.ﻳﻌﻨﻰ ﻳ&= #65242; ﺍﻧﺘﺰﺍﻉ ﺍﺳﺖ&#= 1548;ﻭﻧﻪ ﻭﺟﻮﺩﻯ ﺑﺎﻟﻔ&#= 65228;ﻞ ﺑﻨﺎﻡ ﺣﺮﮐﺖ.ﭘ&= #1587; ﺍﺣﺴﺎسﺣﺮﮐﺖ = 5255;ﻴﺰ ﮐﺎﺭ ﻣﻐﺰ ﻧﻴﺴ&= #65174;،ﮐﻪ ﻣﺎﺩﻯ ﻋﻤﻞ ﮐﺮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﺑﻠﮑﻪ ﺩ= ﺭ ﮊﻧﺘﻴﻚ ﺭﻭحی = 575;ﺳﺖ، ﮐﻪ ﺍﺯ ﻋﻮﺍﻟﻢ = ﺍﻟﻬی ﻤﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﻣﮑﺎﻥ ﺩﺭﻙ ﻣﮑﺎﻧﻴﺰ&#= 65249; ﺁﻥ ﻧﻴﺴﺖ . <o:p></o:p> = 5251;ؤﺳس ﻣﮑﺘﺐ ﮔﺸﺘﺎﻟ&#= 65174; ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎ&= #65203;ﻰ ﮐﺸﻒ ﮐﺮﺩ، ﮐﻪ &= #65175;ﻮﺣﻴﺪ ﮔﺸﺘﺎﻟﺘﻰ(ﻟﺎ&#= 65251;ﮑﺎﻧﻰ) ﺩﺭ ﺣﺎﻓﻈﻪ ﻭﻓ&= #64401;ﺮ ﺩﺭﻣﻐﺰ ﮐﺮﺩ.ﻳ&= #65228;ﻨﻰ ﺑﻴﺮﻭن اﺯ ﺗﻦ &#= 65193;ﺭﻧﺎﺧﻮﺩﺁﮔʋ= 66;ﻩ که ﮋﻧﺘﻴﻚ ﺭﻭ= 5187;ﻰ ﻫﺮ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174; ﻭﭼﻮﻥ ﻫﺮﮐﻠّ= 5264; ﻭﺣﺮﮐﺘﻰ،ﺍﺯ = 5187;ﺮﮐﺖ ﺩﻳﮕﺮ ﺟﺪﺍ ﻣﻴ&= #65170;ﺎﺷﺪ، ﭘﺶ ﻟﺎﺯﻡ ﻣﻴﮕ&= #65198;ﺩﺩ،ﺩﺭ ﻣﻐﺰ ﺟﺎﺋﻰ ﺑﺎ&= #65207;ﺪ، ﮐﻪ ﻫﺮﻳﻚ ﺍﺯ ﺣ= ﺮﮐﺎﺕ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺁ&= #65253; ﺣﻔﻆ ﮔﺮﺩﺩ= ;.ﮐﻪ ﻋﻤﻠﺎ ﺩﺭ ﺗﺸﺮ&= #65267;ﺢ ﻣﻐﺰ ﺍﻧﺸﺘﻦ ﮐ&= #65262;ﭼﮑﺘﺮﻳﻦ ﺗﻔﺎﻭﺗﻰ ﺑﺎ ﻣ&= #65232;ﺰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩ&#= 65267;ﮕﺮ ﻧﻴﺎﻓﺘﻨﺪ. ﻭﺍ&= #64404;ﺮ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺩ&= #65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65267;ﺎ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64344;ﺬﻳﺮﻓﺘﻪ ﺷﻮﺩ ﺣﻔﻆ ﺍﻣﻮ&= #65197; ﺩﺭ ﺁﺭﺷﻴﻮ ﻭﺗ&= #65236;ﮑّﺮ ﻭ ﺩﻳﮕﺮ ﺳﻴّﺎ&#= 65247;ﻪ ﻫﺎﻯ ﻏﻴﺮ ﻧﺎﺳ&= #65262;ﺗﻰ، ﺩﻟﻴﻞ ﺑﻬﺘﺮﻯ &= #65169;ﺮﺍﻯ ﻧﻈﺮﻳﻪ ﮔﺸﺘﺎ&#= 65247;ﺖ ﺍﺳﺖ. ﺍﻳﻦ ﻧﻈﺮ= ﻳﻪ ﻳﻚ ﺩﻟﻴﻞ ﻋﻠﻤ&= #65264; ﻭ ﺗﺠﺮﺑﻰ،ﺑﺮ= 5165;ﻯ ﺍﻧﻌﮑﺎس ﻓﮑﺮ &#= 65261;ﺫﻫﻦ ﺩﺭ ﻧﻔس ﻭﺭﻭﺍ&#= 65253; ﺍﺳﺖ.ﻭﺩﺭ ﻣﻐﺰ = ﺑﺎ ﻳﻚ ﻣﺎﻫﻴّﺖ ﻣ&#= 65166;ﺩﻯ ﮐﺎﺭ ﺣﺎﻓﻈﻪ ﻣ&= #65228;ﻨﻰ ﻧﺪﺍﺭﺩ.ﺩﺭﻙ ﻟ&= #65166; ﻣﮑﺎﻧﻰ ﺍﺳﺖ ﻳ&= #65228;ﻨﻰ ﺍﺯ ﻧﻮﻉ ﺑﻴﺮﻭ&= #65253; ﺍﺯ ﻋﺎﻟﻢ ﻧﺎﺳ&= #65262;ﺕ ﻣﺎﺩﻯ ﺍﺳﺖ.ﮐﻪ = ﺁﻧﺮﺍ ﺭﻭﺍﻥ ﻳﺎ ﺭﻭﺡ&= #1548;ﻭ ﻳﺎ ﺣﺘﻰ ﺩﺭ ﻋﻬ= ﺪﻩ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺷﺨﺺ ﻣﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﺁ&= #65255;ﺮﺍ ﻗﺮﻳﻦ ﻭﻫﻤﺰﺍ&#= 65193; ﮔﻔته اﻧﺪ.ﺗﻮA= 183;ّﻪ ﮔﺸﺘﺎﻟﺖ ﺑﺮﺍ&#= 65263; ﻣﮑﺎﻧﻴﺰﻡ ﺩﺭ&#= 65241; ﺣﺮﮐﺖ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﺻﺤﻴﺢ ﺍﺳﺖ، ﮐ&#= 65258; ﻟﺎﻣﮑﺎﻧﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺍﻣﮑﺎﻥ ﻣﮑﺎﻧ&#= 65206; ﺩﺭ ﻣﺎﺩﻩ ﻣﻐﺰ = ﻧﻴﺴﺖ.ﮐﻪ ﺩﺭ ﺳﺎﻝ1921 ﺭﻭﺍﻥ ﺷﻨﺎﺳᥴ= 6;ﻥ ﭼﻨﻴﻦ ﻣﻰ ﭘﻨﺪ&= #65165;ﺷﺘﻨﺪ، ﮐﻪ ﻣﻴﺨﻮﺍﺳﺘ&#= 65256;ﺪ ﺍﺯ ﻓﺮﺽ ﺭﻭﺡ ﻭ= ﺧﺪﺍ ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬ&= #65264;،ﻭﺣﺘﻰ ﺣﻴﺎﺕ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺩﻭﺭﻯ ﮐﻨﻨﺪ.ﺯ&= #65267;ﺮﺍ ﻧﻤﻰ ﺧﻮﺍﺳﺘﻨ&#= 65194; ﺑﻤﺮﺯ ﺑﻰ ﺧﺒﺮ&= #65263; ﻭﻧﺎﺩﺍﻧﻰ ﺑ<sp= an lang=3DAR-SA>ﻴﺸﺘﺮ ﺑﺮﺳʌ= 56;ﺪ.ﻭ ﺿﻤﻨﺎ ﺍﺯ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﺩﺭ ﻋﻠﻢ&= #1548;ﻧﺘﻴجه ﻭبه ﻣﺮﺯﻯ ﻧﻤ= 5268;ﺮﺳﻨﺪ،ﮐﻪ ﻣﻔﻴﺪ ﺩﻧﻴﺎﻯ &= #65165;ﻣﺮﻭﺯ ﺑﺸﺮﻯ ﺑﺎﺷﺪ. ﻣ= ﮕﺮ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﮐﻪ ﺑﺸﻬ&= #65262;ﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261; ﺷﺎﻳﺴﺘﮕﻰ ﺗﻮ&#= 65247;ﺪﺍﺕ ﺑﻬﺘﺮ ﻣﻴﺮﺳﻨ&#= 65194;.ﻭ ﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﺩﺍﺷﺘﻨﺪ،ﺍﻟA= 260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺑﺨﺎﻃ= 5198; ﺳﺎﺧﺘﻤﺎﻥ ﺫﻫ&#= 65256;ﻰ ﻭﺭﻭﺍﻧﻰ ﻭﺭﻭ&#= 65185; ﺍﻟﻬﻰ ﻳﺎﻓﺘﻪ&#= 1548;ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒﺎﻁ ﺑﻬﺘ&#= 65198; ﻭ ﺳﺎﻟﻤﺘﺮﻯ،= 5169;ﺮﺍﻯ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ،ﺣA= 176;ﻰ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻴ&#= 65200; ﺍﻟﻬﺎﻣﺎﺕ ﻭﻭ&#= 65187;ﻰ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﻣﺎ ﮔﺎﻫﻰ ﺁﻧﻬ&= #65166; ﻏﺮﻳﺰﻩ ﻣﻴﺨﻮ&#= 65165;ﻧﻴﻢ .ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺯ= ﻧﺒﻮﺭ ﻋﺴﻞ ﻫﻢ ﻭﺣﻰ ﺩ= ﺍﺭﺩ،ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ &= #65191;ﻮﺩﺭﺍ ﺑﺴﺎﺯﺩ.ﻳﺎ ﻫﻤ&= #65166;ﻥ ﮐﻪ ﻋﻠﻢ ﻏﺮﻳﺰ&= #65257; ﮊﻧﺘﻴﮑﻰ ﻣﻴﮕ&#= 65262;ﻳﺪ. ﻭﻟﻰ ﺣﺎﻟﺖ ﻭﻋ&= #65248;ّﺖ ﺍﻳﻦ ﻏﺮﺍﻳﺰ<sp= an dir=3DLTR> </spa= n>ﻭﻣﺸﺨّﺼﺎﺕ= ; ﺁﻧﺮﺍ ﻧﻤﻰ ﺩﺍﻧﻨﺪ.ﮐ&= #65258; ﺑﺎﺯ ﺩﺭ ﻧﻈﺮﻳ&= #65258; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺭ&= #65261;ﺍﻥ،ﺑﺎ ﺗﻤﺎﻡ ﻣﺤﺘﻮﻳ&#= 65166;ﺕ ﺁﻥ ﻣﻴﺒﺎﺷﺪ.ﻣ&= #65232;ﺰ ﺍﻧﺴﺎﻥ ﺩﺭ ﺩﺭ&= #65267;ﺎﻓﺖ ﺍﺣﺴﺎﺳﺎﺕ ﺧﺎ&#= 65197;ﺟﻰ،ﺍﻧﻌﮑﺎ᥸= 3;ﺎﺗﻰ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ = ﻣﻴﺪﻫﺪ.ﮐﻪ ﺃﻣﺮﻯ ﺍﻧﺘﺰﺍ&#= 65225; ﺫﻫﻨﻰ،ﻭ ﺑﺮﻭ= 5199;ﺍﺕ ﻋﺼﺒﻰ ﻭﺍﺑﺴﺘ&#= 65258; ﺍﺳﺖ.ﻧﻪ ﺍﻳﻨﮑ&= #65258; ﭘﺎﺳﺦﺩﺍﺩﻩ ﺧ&#= 65166;ﺭﺟﻰ،ﺑﺎﺯ ﺩﺍﺩه اﻯ ﻣﺎﻧ= 5256;ﺪ ﺁﻥ ﺑﺎﺷﺪ.ﻭ ﺍﻧ= ﺘﺰﺍﻉ ﺫﻫﻨﻰ ﺩﺭ ﻣﻐﺰ = ﻫﺴﺘﻰ ﻧﺪﺍﺭﺩ.ﻭ ﺩﺭﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ، ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ &= #65165;ﺳﺖ.ﻭ ﺭﻭﺡ ﺍﻟﻬﻰ ﻳﺎ&= #65235;ﺘﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ،ﺑﺎﺯ ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﮐﺎﻣﻞ ﻭ ﺳﺎﻟﻢ = ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ . ﻫﻤﺎ= ﻥ ﻃﻮﺭ ﮐﻪ ﺗﻦ ﻣﺎ= ﻟﺒﺎس ﻣﺎﺩﻯ ﺑﺮﺍﻯ ﺭ&= #65261;ﺍﻥ ﻏﻴﺮ ﻣﺎﺩﻯ ﺑﻠ&= #64401;ﻪ ﺃثیرﻯ ﺩﺍﺭﺩš= 8; ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻧﻴﺰ ﻣﻐ&= #65200; ﻣﻴﺘﻮﺍﻧﺪ،ﻟA= 170;ﺎس ﻓﮑﺮ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ.ﺍﮔﺮ ﻓﺮﺽ ﮐﻨﻴﻢ،ﻓ= 4401;ﺮ ﺗﺮﺷّﺤﻰ ﺍﺯ ﻣ&#= 65232;ﺰ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺗﻦ = ﻭﻣﻐﺰ ﻭﺭﻭﺍﻥ،ﻭﻫﻤA= 258; ﺍﺟﺰﺍﻯ ﻭﺟﻮﺩ &= #65165;ﻧﺴﺎﻥ ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭ= ﺟﻮﺩﻯﺑﻨﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻭ ﺣﺘﻰ ﺩﺭ ﻓﺮﺷﺘ&= #65258; ﻫﻤﺰﺍﺩ ﻭﻣﺪﺑ&#= 1617;ﺮ ﺍﻟﻬﻰ ﻫﻤﺎﻥ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﺗﺎ = ﺩﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺗﺎ ﺍﻟﻠﻪ،ﺍﻳ= 5254; ﻭﺣﺪﺕ ﻫﺎﻯ ﮐﻠ&= #1617;ﻰ ﺗﺮ ﺍﺩﺍﻣﻪ ﺩﺍ&= #65197;ﺩ.ﻭ ﻟﺬﺍ ﺷﺎﻫﺪﺍﻥ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺧﻮﺩ ﻧﻴﺰ،ﺍﻳ= 5254; ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭﺍﻟﻬ&#= 65264; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﻭ ﻋﺮﻓﺎ ﺷﺎﻫﺪﺍ&#= 65253; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197;ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺧﺪ&#= 65165; ﺩﺭ ﺗﻦ ﺍﻳﻦ ﮐﺎ= ﻣﻞ ﺍﺳﺖ.ﻭﻟﻰ ﺧﺪﺍ = ﭼﻴﺰﻯ ﻧﻴﺴﺖ،که ﺪﺍʋ= 91;ﻞ ﺷﻮﺩ.ﺑﻠﮑﻪ ﻫﺮ&= #64380;ﻪ ﻫﺴﺖ.ﻫﻤﺎﻥ ﻣﺎ&= #65259;ﻴّﺖ ﺟﺒﺮﻭﺕ ﻧﺨﺴﺘ&#= 65268;ﻦ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس اﺳﺖ.ﮐﻪ ﻗﺒﻠﺎ &= #65175;ﻦ ﻣﺎ ﺭﻭﺍﻥ ﻣﻠﮑ&= #65262;ﺗﻰ ﺩﺍﺷﺖ.ﻳﻌﻨﻰ ﺭ&= #65261;ﺡ ﺣﻴﻮﺍﻧﻰ ﺩﺍﺷ&#= 65174;، ﻭﭘس ﺍﺯﮐﻤﺎﻝ &#= 65207;ﻬﻮﺩﻯ،ﺭﻭﺣ᥾= 4; ﺟﺒﺮﻭﺕ ﻧﺨﺴﺘ&#= 65268;ﻦ ﺷﺪﻩ ﺍﺳﺖ.ﮔﻮﺋ&= #65264; ﺍﺯ ﻣﺎﻫﻴّﺖ ﻣ&#= 65248;ﮑﻮﺗﻰ ﺗﺒﺪﻳﻞ ﺑﻤﺎﻫ&#= 65268;ّﺖ ﺟﺒﺮﻭﺗﻰ ﻧﺨﺴ&#= 65176;ﻴﻦ ﺷﺪﻩ.ﮔﺮﭼﻪ ﻫﻨ&= #65262;ﺯ ﺗﻦ ﻭ ﺭﻭﺍﻥ ﻭﺫ= ﻫﻦ ﺍﻭ،ﻫﻤﺎﻥ ﻭﺿ= 5226; ﺳﺎﺑﻖ ﺭﺍ ﺩﺍﺭ&= #65193;.ﺗﺎ ﻣﺮﮒ ﻧﻮﻋﻰ ﺍﻭ = ﺩﺳﺖ ﺑﺪﻫﺪ.ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﺴﻴﺤﻰ ﺑﺎ ﻧﻮ&= #65197; ﻣﺼﻄﻔﻮﻯ ﮐﻪ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;،ﻫﻨﻮﺯ ﺩﺭ ﺳﻄﺢ ﻣﻠﮑﻮ&= #65175;ﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻫﺴﺘﻨﺪ.ﻭ ﺑﻘﻮ&= #65245; ﻣﺴﻴﺢ ﭘﺪﺭ ﺁﺳ&= #65252;ﺎﻧﻰ ﺍﻭ،ﻣﻠﮑﻮﺕ ﺍ= 5261; ﺍﺳﺖ.ﻭﻣﺴﻴﺢ ﺧ&= #65262;ﺩ ﻭﻣﻘﺎﻡ ﺭبّ اA= 247;ﻔﺼﻞ ﻣﺼﻄﻔﻮﻯ ﺍﻭ ﻣ&= #65248;ﮑﻮﺗﻰ ﻫﺴﺘﻨﺪ ﻭﺟﺒﺮ&#= 65261;ﺗﻰ ﻧﺸﺪه اﻧﺪ.ﮐﻪ &#= 65251;ﺴﻴﺢ ﺩﺭ ﺗﻦ ﻧﺎﺳﻮﺗ&= #65264;،ﻭ ﺩﺭ ﺭﻭﺡ ﻣﻠﮑﻮ&= #65175;ﻰ ﺍﺳﺖ. ﻭ ﮐﺎﻣﻞ ﺯ= ;ﺭﺩﺷﺘﻰ ﺧﺪﺍﻳﺶ ﻧﻮﺭ ﻣ&= #65198;ﺗﻀﻮﻯ ﺩﺭ ﺗﻦ،ﻳﺎ ﺷﻬ&#= 65262;ﺩ ﺭﻭﺍﻧﻰ ﺯﺭﺩﺷ&#= 65174; ﻭﻫﺮﮐﺎﻣﻞ ﺯﺭ&#= 65193;ﺷﺘﻰ ﺍﺳﺖ. ﻭ ﺧﺪﺍﻯ ﺑ= ;ﻮﺩﺍ ﺩﺭ ﺗﻦ ﺍﻭ،ﻭﮐ&#= 65166;ﻣﻠﺎﻥ ﺑﻮﺩﺍﺋﻰ ﺑﺎﺯ &= #65193;ﺭ ﺫﻫﻦ ﻭﺣﺎﻓﻈﻪ &= #65267;ﺎﺩﻝ ﻭ ﺷﻬﻮﺩ ﻭﻯ ﻣﻴ= ﺒﺎﺷﺪ.ﮐﻪ ﺧﺪﺍﻯ ﺑﻮﺩﺍ،= 5259;ﻤﺎﻥ ﺷﻴﻮﺍ ﻳﺎ ﻫﻤﺎ&= #65253; ﺷﻬﻮﺩ ﺳﻮﻡ ﻣﺮ&= #65267;ﻢ ﻭ ﻓﺎﻃﻤﻰ ﻣﺴﻴ&= #65186; ﻭﻣﺤﻤﺪ ﻫﻤﭽﻨ&#= 65166;ﻥ ﻣﻠﮑﻮﺗﻰ ﻫﺴﺘ&#= 65256;ﺪ.ﻭﺗﻨﻬﺎ ﺷﻬﻮﺩ ﺷﺸﻢ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍ&#= 65261;ﻟﻴﻦ ﻣﻘﺎﻡ ﺭﻭﺡ ﮐﺎ&= #65251;ﻠﻰ ﺷﺎﻫﺪ ﺁﻥ،ﮐﻪ &#= 65261;ﺍﺭﺩ ﺟﻬﺎﻥ ﺟﺒﺮﻭﺕ &= #65255;ﺨﺴﺘﻴﻦ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺗﻨ&= #65260;ﺎ ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ &= #65261;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﻃﻮﻝ ﺯ&= #65251;ﺎﻧﻬﺎ ﻫﺴﺘﻨﺪ، ﮐﻪ ﺭ&#= 65183;ﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺧﻮﺩ ﺭﺍ ﺩ= ﺍﺭﻧﺪ.ﺗﺎ ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﻭ ﮐﺎﻣﻠﺎﻥ ﻣﻬ&= #65194;ﻭﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺮﺳﺪ، ﮐﻪ ﻭﺍ&#= 65197;ﺩ ﺟﺒﺮﻭﺕ ﺩﻭﻡ ﻣ&= #65268;ﺸﻮﻧﺪ،ﻭ ﺑﻨﻮﺭ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﻣﻴ&= #65198;ﺳﻨﺪ.ﮐﻪ ﻣﺎ ﺍﺯ ﻧﺎﻣﺶ،&#= 64380;ﻪ ﺭﺳﺪ ﺑﺼﻔﺎﺕ ﻭ&= #65197;ﺍﻩ ﺭﺳﻴﺪﻥ ﺑﺪﻳﺪ&#= 65165;ﺭ ﺍﻭﺭﺍ ﻧﺪﺍﺭﻳ&#= 65250;.ﮐﻪ ﻣﻬﺪﻯ ﺧﻮﺍﻫﺪ &= #64404;ﻔﺖ.ﺁﻧﮕﺎﻩ ﭼﻨﻴﻦ ﺷﺎﻫﺪ ﻧ&= #65262;ﺭ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ، ﭼﻬﺎﺭ ﺻﺪ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺖ ﺳﻮﻡ ﻋﺮﺵ ﺭﺏّ &= #65169;ﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺑﻘﻮ&= #65245; ﻗﺮﺁﻥ ﺭﻭﺯﻫﺎ&#= 65263; ﺭﺏّ ﺷﻤﺎ،ﻫﺮ = 5197;ﻭﺯﺵ ﻫﺰﺍﺭ ﺳﺎﻝ ﺷﻤ&= #65166; ﺍﺳﺖ.ﻭﻟﻰ ﺭﻭﺯ&= #65259;ﺎﻯ ﺭﺏّ ﺭﺣﻤﺎﻥ ﭘ&#= 65256;ﺠﺎﻩ ﻫﺰﺍﺭﺳﺎﻝ ﺷﻤ&#= 65166; ﺍﺳﺖ. ﮐﻪ ﺩﺍﺭﺍ= ﻯ ﻫﺸﺖ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﭘس ﺑﻬﺘﺮ ﺍﺳﺖ، ﻣ&#= 65166; ﻫﻢ ﺍﮐﻨﻮﻥ ﺍﻳ&= #65254; ﻫﻔﺖ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ،ﺑﺎ ﻭﻟﺎﻳ= 5174; ﻣﺤﻤﺪﻯ،ﺑﻬﺮ = 5239;ﻴﻤﺖ ﻭ ﺻﺒﺮ ﻭ ﻋﺸﻖ ﻭ= ;ﺗﺤﻤّﻞ ﺳﻠﻮﮐﻰ ﮐﺴﺐ ﮐ&= #65256;ﻴﻢ،ﮐﻪ ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺁ&= #65267;ﻨﺪﻩ ﻣﺎ ﻣﻴﺒﺎﺷﺪ . ﭘ= ;س ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﻣﺮﺍﺗﺐ ﺑﻰ ﻧﻬ&= #65166;ﻳﺖ ﺩﺍﺭﺩ.ﻭ ﻫﺮﮐس &= #65261;ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺭﺏّ &#= 65207;ﻬﻮﺩﻯ ﻭﻣﺪﺑّﺮ ﺧﻮﺩ= 5197;ﺍ ﺩﺭ ﺩﻝ ﺧﻮﺩ ﺩﺍ= ﺭﺩ.ﮔﻮﺋﻰ ﺩﺭ ﺗﻦ ﺩﺍﺭﻧﺪ&= #1548;ﻭﻫﻤﺎﻥ ﻓﺮﺷﺘﻪ ﻣﺮﮒ ﻫ&= #65198;ﮐس ﻣﻴﺒﺎﺷﺪ ﭘس ﺑ&#= 65260;ﺘﺮ ﺍﺳﺖ،ﻣﺎ ﺍﻧﺴ= 5166;ﻧﻬﺎ ﺑﻔﺮﺷﺘﻪ ﺍﻟﻬ&#= 65264; ﺭﻭﺡ ﺍﻟﻘﺪس ﺧ&#= 65262;ﺩ ﺑﺮﺳﻴﻢ، ﮐﻪ ﻧ&#= 65268;ﮑﻮ ﻭﻓﺮﺷﺘﻪ ﻣﺮﮒ &= #65207;ﻴﺮﻳﻨﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺗ&= #65188;ﻮﻳﻞ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺩﺍﺩ،ﮐﻪ ﺷﺎﻳ= 5194; ﺑﺸﻬﻮﺩ &#= 65255;ﻮﺭ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺭ&= #65203;ﻴﺪ.ﻭﺷﺎﻳﺴﺘ= 5258; ﻧﻮﻉ ﺑﺎﺯ ﺑﺎﻟ&= #65166;ﺗﺮ ﺷﺪ.<o:p></o:p> = 5251;ﻴﮕﻮﻳﻨﺪ ﻋﻤﻠﻴّﺎﺕ ﻣﻐ= 5200;،ﺩﺭ ﺣﺎﻝ ﺍﺩﺭﺍﻙ ﻫ&= #65198;ﺣﺮﮐﺘﻰ،ﻳﻚ ﻋﻤﻞ ﺩﻳﻨﺎﻣﻴ&#= 64401;ﻰ ﺍﺳﺖ. ﮐﻪ ﻋﻤﻠﻴ= ﺎﺕ ﺫﻫﻨﻰ ﺩﺭ ﺣﺎﻝ = ﺗﻔﺎﻋﻞ ﺩﺭ ﻳﮑﺪﻳﮕﺮ ﻭ&= #65193;ﺭ ﺣﺎﻝ ﺣﺮﮐﺖ ﻫﺴ&= #65176;ﻨﺪ. ﻣﻴﮕﻮﻳﻨﺪ ﺍﻳ&#= 65254; ﺑﺤث ﻣﺸﮑﻞ ﺯﻧ&#= 1617;ﻮﻥ ﺍﻳﻠﻴﺎﺋﻰ ﺭﺍ &= #65251;ﻴﮑﻨﺪ.ﺯﻧّﻮA= 253; ﻳﺎ ﺫﻭ ﺍﻟﻨﻮﻥ&= #1548;ﭘﻴﺎﻣﺒﺮ ﻋﺎﺭﻑ ﻣﺼﺮﻯ ﺍ&= #65247;ﺄﺻﻞ،ﺑﺎ ﻓﺮﻫﻨﮓ ﻳﻮﻧﺎ&#= 65255;ﻰ ﮐﻪ ﺑﻴﻮﻧﺎﻥ ﻭ = ﺭﻡ ﺭﻓﺖ،ﻭ ﺯﻧﺪﮔ= 5264; ﺍﻭ ﻣﺎ ﺭﺍ ﺑﻴﺎ= ﺩ ﺍﻳﻮﺏ ﭘﻴﺎﻣﺒ&#= 65198; ﻣﻰ ﺍﻧﺪﺍﺯﺩ،= 4400;ﻪ ﺑﺨﻮﺩ ﺯﺟﺮ ﻭ ﺭ= ﻳﺎﺿﺖ ﻣﻴﺪﺍﺩ، ﻭ ﺻﺒ&#= 65262;ﺭﻯ ﺑﺎﻭﺭ ﻧﺎﮐﺮﺩ&#= 65263; ﺩﺍﺷﺖ. ﮐﻪ ﻣﻮﻓ= ﻖ ﺷﺪ،ﻭﻗﺘﻰ ﺑﻨ= 5184;ﺎﺕ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65203;ﻴﺪ.ﻭ ﻫﺮﺳﺎﻟﮑﻰ ﺩﺭ &= #65259;ﺮ ﺯﻣﺎﻥ،ﺑﺎﻳﺪ = 4380;ﻨﻴﻦ ﺻﺒﻮﺭﻯ ﺩﻭﺭﻩ &= #65227;ﺰﻟﺖ ﺳﻠﻮﮐﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ.ﻫﺮﭼﻪ ﺑ&= #65268;ﺸﺘﺮ ﺯﻭﺩﺗﺮ ﺑﻨﺠﺎ&#= 65173; ﺑﺮﺳﺪ،ﻭﻋﻘﻞ = 5255;ﻴﺮﻭﻣﻨﺪ ﻭ ﻋﺸﻖ ﻭﺍﻓﺮ ﻭ= ﺍﺭﺍﺩﻩ ﺁﻫﻨﻴن ﻮ ﺍﺳﺘ&#= 65228;ﺪﺍﺩﻫﺎﻯ ﺭﻭﺍنی اﺯ ﺗﻮA= 247;ﺪﺍﺕ ﻗﺒﻠﻰ ﺑﻴﺸﺘﺮ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺯﻧﻮﻥ ﮔ= ﻔﺘﻪ ﺑﻮﺩ،ﮐﻪ ﺁﺷﻴ= 5246; ﻗﻬﺮﻣﺎﻥ ﺳﺮﻋ&#= 65174; ﺍﻓﺴﺎﻧﻬﺎﻯ،A= 255;ﻤﻰ ﺗﻮﺍﻧﺪ ﺍﺯ ﻟﺎ&= #65241; ﭘﺸﺖ ﮐﻨﺪﺭﻭ<sp= an dir=3DLTR> ﺟﻠﻮ ﺑﺰﻧ= ﺪ.ﺯﻳﺮﺍ ﻣﺪﺍﻡ ﺭﺍﻩ ﺭﻓ&= #65176;ﻪ ﺷﺪﻩ ﺭﺍ ﻧﺼﻒ ﻣ= ﻴﮑﺮﺩ. ﻣﺴﻴﺮ ﺁﺷﻴﻞ ﺍ&= #65199; </spa= n>ﻧﻘﺎﻁ ﻣﺮﮐ¡= 7;ﺐ ﺗﺸﮑﻴﻞ ﻧﺸﺪﻩ&#= 1548; ﺑﻠﮑﻪ ﻋﻤﻞ ﻭﺍ&= #65187;ﺪﻯ ﺍﺳﺖ،ﻳﺎ ﻫﺮ ﻣ&#= 65240;ﺎﻡ ﻳﻚ ﭘﺪﻳﺪﻩ ﻭﺭ&= #65191;ﺪﺍﺩ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﻣﺎ ﺁﻧﺮﺍ ﻳﻚ ﮐ= ﻞ ﻭﺍﺣﺪ ﻣﻰ ﺑﻴﻨ&= #65268;ﻢ، ﮐﻪ ﻗﺎﺑﻞ ﺗﻘﺴ&= #65268;ﻢ ﺑﺄﺟﺰﺍٴ ﻧﻴﺴ= 5174;. ﺑﻤﻮﺟﺐ ﻧﻈﺮﻳ&#= 1617;ﻪ ﻣﻮﻧﺎﺩﻫﺎ، ﻫ= 5198;ﺣﺮﮐﺖ ﺑﻌﺪ ﺍﺯ ﭘﺎﻳﺎ&= #65253; ﺣﺮﮐﺖ.ﺩﺭ ﺩﺍﺧ&= #65246; ﻣﻐﺰ ﻣﻮﻧﺎﺩﻫ&#= 65166;ﻯ ﻋﺼﺒﻰ ﺩﻳﮕﺮﻯ &= #65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ ﺍﺣﺴ&= #65166;س ﻭﺩﺭﻙ ﺣﺮﮐﺖ،= 5193;ﺭ ﻣﺤﺪﻭﺩﻩ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﻭﺍ&= #65267;ﻦ ﺧﻮﺩ ﺩﻟﻴﻞ ﺗﺠ&= #65198;ﺑﻰ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ &= #65261;ﺟﻮﺩ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻣﺎ ﺑﺮﺍﻯ ﻫﻤﻪ = ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﻧ&= #65166;ﻡ ﮐﻠّﻰ ﺭﻭﺡ ﻣﻴ&#= 64405;ﻮﺋﻴﻢ،ﻧﻪ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&#= 65194;ﻩ ﮐﺎﻣﻠﺎﻥ ﺭﺳﻴ&#= 65194;ﻩ ﺑﺸﻬﻮﺩ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس. ﻫﺮﺳﻴّﺎله ﻮʋ= 83;ﺮﻳﺎﻥ ﺷﻬﻮﺩﻯ ﻗﺎﺑﻞ &= #65239;ﺴﻤت ﻨﻴﺴﺖ.ﺣﺘﻰ ﺍﮔ&= #65198; ﺯﻣﺎﻥ ﻫﻢ ﺩﺍﺷ&= #1578;ه ﺒﺎﺷﺪ، ﻭﻓﺎﺻ= 5248;ﻬﺎﻯ ﺭﺍ ﻃﻰ ﮐﻨ= ;ﺪ.ﺣﺮﮐﺖ ﻧﻤﻮﻧﻪ ﻳﻚ ﮐﻠ&= #1617;ﻰ ﺑﻴﻨﻰ ﻭﻭﺣﺪﺕ &= #65261;ﺟﻮﺩﻯ،ﻭﺗﻮʋ= 83;ﻴﺪ ﺍﻧﺘﺰﺍﻋﻰ ﺫﻫ&#= 65254; ﻳﺎ ﺭﻭﺍن اﻧﺴ= 5166;ﻥ ﺍﺳﺖ.ﻭﺩﺭ ﺗﻤﺎ&= #65249; ﻣﻮﺟﻮﺩﺍﺕ ﻇﺎ&#= 65259;ﺮﺍ ﻏﻴﺮ ﺯﻧﺪﻩ ﮐﻪ = ﺗﮑﺎﻣﻠﻰ ﺃﺗﻤی ﺨﺎﺹ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺗ&= #64401;ﺎﻣلی ﺪﺭ ﺗﻮﺩﻩ ﺁﻳﻨ&= #65194;ﻩ ﻧﺪﺍﺭﺩ.ﻭﺗﻨﻬ&#= 65166; ﺷﮑﻞ ﻫﻨﺪﺳﻰ ﻳ&= #65166; ﻏﻴﺮ ﻫﻨﺪﺳﻰ ﺩ&= #65165;ﺭﺩ،ﮐﻪ ﻣﺤﺪﻭﺩ ﺑﺤﺪﻭ&#= 65193; ﻣﺸﺨﺺ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺫﻫﻦ ﻫﺮﮐس ﺑﻨ&#= 65188;ﻮﻯ ﺍﻳﻦ ﺍﻧﺘﺰﺍﻉ &= #65207;ﮑﻞ ﺭﺍ ﺩﺍﺭﺩ.ﻣﮕﺮ = ﺍﺷﮑﺎﻝ ﻫﻨﺪﺳﻰ،ﮐﻪ ﻗ= 5170;ﻠﺎ ﻣﻮﺭﺩ ﺷﻨﺎﺧﺖ &= #65267;ﮑﺴﺎﻥ ﺑﻮﺩه اﻧﺪ.<o:p></o:p><= /p> = 4404;ﻔته اﻧﺪ ﺑﻴﻦ ﻟﺤﻈ&#= 65258; ﺗﻮﺟّﻪ،ﺑﺎ ﻟA= 188;ﻈﻪ ﺯﻣﺎﻥ ﺭﻳﺎﺿﻰ&#= 1548;ﭼﻮﻥ ﺗﻚ ﺗﻚ ﺳﺎﻋﺖ،&#= 64400;ﻪ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ &= #65169;ﺮﺣﻮﺍﺩث ﻃﺒﻴﻌی ﺒﺎﺷﺪ &#= 65235;ﺮق هست. ﺑﺮﺭﺳی گذشته ﺩﺭ ﻟﺤ᥺= 4;ﻪ ﺗﻮﺟّﻪ ﻗﺎﺑﻞ &#= 65175;ﻄﺒﻴﻖ ﺑﺮﺣﻮﺍﺩث ﻃﺒ= 5268;ﻌﻰ ﻧﻴﺴﺖ ﻭﺗﻮﺟّ= 5258; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗ&= #65192;ﻴّﻞ ﺳﻠﻮﻙ ﺧﻮﺩ، ﺍ&#= 65199; ﻧﻮﻉ ﺣﻮﺍﺩث ﻃ&#= 65170;ﻴﻌﻰ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺍ&= #65199; ﺣﻮﺍﺩث ﺫﺍﺗﻰ &#= 65207;ﺨﺺ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﮐﻪ ﻟﺤﻈﻪ ﺗﻮﺟ&= #1617;ﻪ،ﺩﺍﺭﺍﻯ ﺩﻳﻤﻮﻣﺖ ﻭ ﺩﻭ&= #65165;ﻡ.ﻭ ﺳﻴّﺎﻟﻬﺎﻯ ﻭ= 5183;ﺮﻳﺎﻥ ﻣﺪﺍﻭﻡ ﺍﺳﺖ.ﻏ&= #65268;ﺮ ﻣﻨﻘﻄﻊ ﮔﺮﭼﻪ &= #65219;ﻮﻝ ﺯﻣﺎﻥ ﺩﺍﺭﺩ.ﺍ&= #64404;ﺮ ﻟﺤﻈﻪ ﺗﻮﺟّﻪ &#= 65197;ﺍ ﺧﻄی ﺪﺍﺭﺍﻯ ﺑ&#= 1615;ﻌﺪ ﻭﺍﺣﺪ ﻃﻮﻝ ﺗﺸ&= #65170;ﻴﻪ ﮐﻨﻴﻢ،ﺩﺭ ﺍﻳ= 5254;ﺻﻮﺭﺕ ﻟﺤﻈﻪ ﻓﻴﺰﻳﮑ&#= 65264;،ﺗﻨﻬﺎ ﻧﻘﻄﻬﺎﻯ ﺑﺪﻭ&#= 65253; ﺑُﻌﺪ ﺍﺳﺖ.ﻭ ﻟ&= #65188;ﻈﻪ ﺯﻣﺎﻥ ﻓﻴﺰﻳﻚ &= #65197;ﻳﺎﺿﻰ،ﻫﻤﺎʌ= 53; ﺁﻥ ﺑﺪﻭﻥ ﻫﺮ ﺑ= ﻌﺪﻯ ﺯﻣﺎﻧﻰ ﻭﻣﮑﺎ&#= 65255;ﻰ ﺍﺳﺖ.ﺍﻳﻨﮑﻪ ﻣ&= #65268;ﮕﻮﺋﻴﻢ ( ﺍﻟﺂﻥ) ﺩﺭ ﺗﺠ᥷= 8;ﺑﻪ ﺍﻧﺴﺎﻥ ﻧﻘﻄﻬ&#= 65166;ﻯ ﺑﻴﻦ ﺩﻭ ﺳﻠﺴﻠ&= #65258; ﮔﺬﺷﺘﻪ ﻭ ﺁﻳﻨ&= #65194;ﻩ،ﺍﺯ ﻧﻘﺎﻁ ﺟﺪﺍ ﺍﺯ = ﻫﻢ ﻧﻴﺴﺖ.ﻭ ﻟﺬﺍ ﻟ= ﺤﻈﻪ ﺗﻮﺟّﻪ ﺳﻴّﺎA= 247;ﻪ ﺍﺳﺖ،ﻭﺍﺯ ﻧﻮ= 5225; ﺍﺣﻮﺍﻝ ﺩﺭ ﺍﻧ&= #65204;ﺎﻥ،ﻭﺍﺯ ﺟﻬﺎﻥ ﻋﻮﺍﻟﻢ &= #65165;ﻟﻬﻰ،ﮐﻪ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﻧﻴﺰ،ﺩﺭ ﻭﺣﺪ= 578; ﻮﺟﻮﺩﺍﺳﺖ.ﻭ ﺟ&= #65198;ﻳﺎﻥ ﺁن اﮔﺮ ﺑﺎﺷﺪ &#= 65203;ﻴّﺎله ای ﺳﺖ.ﻭﺍﮔﺮ ﻧ&#= 65170;ﻮﺩ ﺷﻴﺌﻰ ﻳﺎ ﺃﻣﺮ&= #65263; ﻣﺤﺪﻭﺩ ﻣﺸﺨّ= 5210;، ﭼﻮﻥ ﻫﺮ ﺷﻴﺌﻰ = ﻧﻴﺴﺖ.ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻮ&= #65183;ّﻪ ﻣﺘﻔﺎﻭﺕ،ﻭﺩA= 197; ﻧﺘﻴﺠﻪ ﺍﺩﺭﺍ&#= 65241; ﻣﺨﺘﻠﻒ ﺑﺨﺎﻃ&#= 65198; ﺗﻔﺎﻭﺕ ﺳﺎﺧﺘ&#= 65252;ﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﻬﺎ ﺍﺳﺖ،ﮐﻪ ﻭﺟﻮ= 5193;ﻯ ﺳﻴّﺎله اﻯ ﺩʋ= 65;ﺭﻧﺪ. ﻭ نه ﻮﺟﻮﺩﻯ ﭼ&#= 65262;ﻥ ﻫﺮ ﺷﻴﺌﻰ ﻣﺤﺪ&= #65261;ﺩ ﺑﺤﺪﻭﺩ ﺩﺭ ﻣﺎ&= #65193;ﻳﺎﺕ.ﻭﻟﻰ ﺩﺭ ﻟﺤﻈﻪ ﻭﻧﻘ&= #65220;ﻪ ﺭﻳﺎﺿﻰ ﭼﻨﻴﻦ &= #65255;ﻴﺴﺖ.ﻧﻘﻄﻪ ﺭﻳﺎﺿﻰ ﻳﺎ ﻫﻨ&= #65194;ﺳﻰ ﺯﻣﺎﻥ ﻧﺪﺍﺭﺩ.&= #65261;ﻧﻘﻄﻪ ﭼﻮﻥ ﻫﻴﭻ ﺑُﻌ&#= 65194;ﻯ ﻧﺪﺍﺭﺩ ﻣﮑﺎﻥ &= #65259;ﻢ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﺣ&= #65198;ﮐﺖ ﺩﺭ ﺯﻣﺎﻥ ﺭﻳﺎ&= #65215;ﻰ ﻃﻮﻝ ﺩﺍﺭﺩ.ﻭﭼ&= #65262;ﻥ ﺳﻴّﺎﻟﻪ ﺍﺳﺖ &#= 64400;ﻪ ﺯﻣﺎﻥ ﺩﺍﺭﺩ ﻭ&= #65247;ﻰ ﺑﺎﺯ ﻣﮑﺎﻥ ﻧﺪ&= #65165;ﺭﺩ. که ﺘﺠﺮﺑﻪ ﺍﻧ= 5204;ﺎﻧﻰ ﻟﺤظه ای ﺍﺯ ﺗA= 262;ﺟّﻪ ﻭﺗﺠﺮﺑﻪ ﻭ ﺍﺣ&= #65204;ﺎس ﺰﻣﺎﻥ ﺣﺎﺿﺮ ﺍ&= #65203;ﺖ.ﻳﺎ ﺑﺮهه ای اﺯ ﺯʌ= 51;ﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺩﺍﺧ= 5246; ﻟﺤﻈﺎﺗﻰ ﺍﺯ ﻋ&= #65166;ﻟﻢ ﻓﻴﺰﻳﻚ ﺗﺎﺯه &#= 65198;ﺳﻴﺪﻩ،ﻭﺑﺎᤨ= 4;ﺬﺷﺘﻪ ﺑﺎﻫﻢ ﻫﺴﺘﻨﺪ.&= #64404;ﺮﭼﻪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻭ ﺣﺎﻟﺖ ﻭﺣﺪت &= #65262;ﺟﻮﺩ ﺗﻤﺎﻡ ﺍﺟﺰﺍ،= 5261; ﺍﻳﻨﮑﻪ ﺍﺯ ﻋﺎ&= #65247;ﻢ ﺍﻟﻬﻰ ﻣﻠﮑﻮﺗ&#= 65264; ﻏﻴﺮ ﻧﺎﺳﻮﺗﻰ &= #65251;ﺤﺴﻮﺏ ﻣﻴﺸﻮﺩ ﺯﻣﺎﻥ &= #64404;ﺬﺷﺘﻪ ﻭﺣﺎﻝ ﻭ ﺁﻳﻨﺪ&= #65257; ﺩﺭ ﺁﻥ ﻣﻄﺮﺡ ﻧ= ﻴﺴﺖ.ﻭ ﻣﺤﺪﻭﺩﻩ ﺗﻮﺟ&#= 1617;ﻪ ﺩﺍﺋﻤﺎ ﻣﻮﺿﻮ&#= 65225; ﻭﺍﺣﺪﻯ ﺍﺳﺖ ﻭ&= #65175;ﻨﻮﻉ ﻭ ﺩﻳﻤﻮﻣﺖ ﮐﻪ = ﻣﻴﺸﻨﺎﺳﻴﻢ،A= 165;ﻧﺘﺰﺍﻋی عقل ﺍﺯ ﺫﻫﻦ ﺍ= 5203;ﺖ.ﮐﻪ ﺫﻫﻦ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺗﺤﻠﻴﻞ ﺑﻌﺪﻯ &= #65165;ﻳﻦ ﺩﻳﻤﻮﻣﺖ ﻭﺟﺮ&#= 65267;ﺎﻥ ﮐﻨﺪ.ﻭﻟﻰ ﺧﻮﺩ = ﻗﺎﺑﻞ ﻗﺴﻤﺖ ﻧﻴﺴﺖ.ﻳ&= #65228;ﻨﻰ ﺩﺳﺘﮑﺎﺭﻯ ﺩﺭ &= #65187;ﻘﻴﻘﺖ ﮐﻪ ﻣﻨﺠﺮ ﺑﺮﺳ&= #65268;ﺪﻥ ﺑﻮﺍﻗﻌﻴّﺖ ﻳ= 5166; ﻧﺴﺒﺘﻰ ﺍﺯ ﻭﺍ&= #65239;ﻌﻴّﺖ،ﭼﻪ ﺭﺳﺪ ﺑﺤﻘﻴﻘﺖ &= #65165;ﺻﻠﻰ ﺁﻥ. ﻭ ﻧ= ;ﻤﻮﻧﻪ ﺑﻰ ﺯﻣﺎﻧﻰ ﻭ ﺑ= ﻰ ﻣﮑﺎﻧﻰ ﺩﺭ ﻧﻘ&= #65220;ﻪ ﻫﻨﺪﺳﻰ،ﻭ (ﺁﻥ)&= #65235;ﻴﺰﻳﮑﻰ ﻭﻟﻰ ﺩﺭ ﺣﺮﮐﺖ = ﻣﻤﺘﺪ ﺯﻣﺎﻥ ﻫﺴﺖ،ﻭ= 5251;ﮑﺎﻧﻰ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﻃ&= #65262;ﻝ ﺩﺍﺭﺩ،ﻭﻟﻰ ﻋ= 5198;ﺽ ﻭ ﺍﺭﺗﻔﺎﻉ ﺩﺭ = ﺧﻂ ﻫﻨﺪﺳﻰ ﻧﺪﺍﺭ&#= 65193;. ﻫﺮ ﻣﻮﺿﻮﻉ ﮐﻠ&= #1617;ﻰ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65251;ﺎ ﻧﻴﺰ،ﻳﻚ ﺑﻴﻨ= 5206; ﮐﻠّﻰ ﺍﺳﺖ.ﮔﺮ&#= 64380;ﻪ ﺍﺟﺰﺍﺋﻰﺩﺍﺭ= 5193;، ﻭﻟﻰ ﻣﺪّ ﻧﻈﺮ &= #65255;ﻴﺴﺖ.ﻭ ﺁﻥ ﺩﺭﻙ ﻭﺣﺪﺕ = ﻭﺟﻮﺩ ﺩﺭ ﺫﻫﻦ ﺍﻧﺴﺎ&= #65253; ﻧﻤﻮﻧﻪ ﻭﺣﺪﺕ &= #65261;ﺟﻮﺩ ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﺍ&= #65203;ﺖ. ﻟﺬﺍ ﺍʌ= 55;ﺴﺎﻥ ﺭﺍ ﻋﺎﻟﻢ ﺻﻐﻴ&= #65198; ﺩﺭ ﻣﻘﺎﺑﻞ ﻃﺒ&= #65268;ﻌﺖ ﻭﻋﺎﻟﻢ ﮐﺒﻴﺮ &= #65251;ﻴﮕﻮﻳﻨﺪ. ﻭ ﺍﻧﺴﺎﻥ ﻣﻨﮑ&= #65198; ﻭﺟﻮﺩ ﺍﺟﺰاء = 5255;ﻴﺴﺖ،ﻭﻟﻰ ﮐﻞّ ﺭﺍ ﻣﻠﺎﺣ&#= 65224;ﻪ ﺩﺍﺭﺩ.ﺍﺻﻮﻟﺎ &= #65259;ﻴﭻ ﺟﺰﺋﻰ ﻭﺍﻗﻌﺎ &= #65183;زء ﻧﻴﺴﺖ،ﮐﻪ ﺧﻮ= 5193; ﻳﻚ ﮐﻠّﻰ ﮐﻮﭼ&#= 64401;ﺘﺮ ﺍﺳﺖ.ﻭﺣﺘﻰ ﻫﺮ = ﮐﻠّﻰ ﺧﻮﺩ ﻳﻚ ﺟﺰﺋﻰ = ﺑﺮﺍﻯ ﮐﻞ ﺑﺰﺭﮔﺘﺮ ﻣ&= #65268;ﺒﺎﺷﺪ.ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﺗﺼﻮﺭ &= #65261;ﺣﺪﺕ ﻭﺟﻮﺩﺭﺍ ﺍﺯ ﺁ&= #1606; ﻨﻤﻮﺩ. <o:p></o:p> = 5199;ﻣﺎﻥ ﺣﺎﻝ ﺣﺎﺿﺮ ﻳﻚ = ﺟﺮﻳﺎﻥ ﻭﺳﻴّﺎﻟﻪ ﻭﺟ= 5200;ﺋﻰ ﻭﻧﻤﻮﻧﻬﺎﻯ ﺍ&#= 65199; ﺩﻳﻤﻮﻣﺖ ﺍﺳﺖ&#= 1548;ﻧﻪ ﺍﻳﻨﮑﻪ ﺗﻨﻬﺎ &= #65153;ﻧﺮﺍ ﻳﻚ ﺑﺮﺵ ﻋﺮﺿﻰ = ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﺗﻘﺴﻴﻢ ﺑﮕﺬﺷ&#= 65176;ﻪ ﻭ ﺁﻳﻨﺪﻩ ﺩﺭ ﺗ= ﺤﻠﻴﻞ ﻣﻴﺸﻮﺩ.ﺍﺣﺴﺎ&#= 1587; ﺍﻧﺴﺎﻥ ﺍﺯ ﺯﻣ&= #65166;ﻥ ﺷﮑﻞ ﻧﺎﮔﻬﺎﻧ&#= 65264; ﻧﺪﺍﺭﺩ.ﻳﻌنی = 5240;ﺒﻠﺎ ﺯﻣﺎﻥ ﺣﺴّﻰ ﻣ&#= 65268;ﺸﺪﻩ ﺑﻌﺪ ﺍﺣﺴﺎس ﺁ&#= 65253; ﺷﺪﻩ ﺍﺳﺖ.ﮔﻮﺋ&= #65264; ﺍﺯ ﺧﻮﺍﺏ ﺑﻴﺪ&= #65165;ﺭ ﺷﺪﻩ ﺑﺎﺷﻨﺪ.ﺑ&= #65248;ﮑﻪ ﺯﻣﺎﻥ ﺷﮑﻞ ﺩﻳ&= #65252;ﻮﻣﺖ ﻭﺟﺮﻳﺎﻥ ﺑﺨﻮ&#= 65193; ﻣﻴﮕﻴﺮﺩ،ﮐﻪ = 5255;ﻤﻴﺘﻮﺍﻧﻢ ﺍﺯ ﺁﻥ ﺟﺪﺍ ﺷﻮ= ﻳﻢ. ﻳﺎ ﻟﺤﻈﻬﺎﻯ ﺍ&= #65199; ﺁﻥ ﺭﺍ ﻣﺸﺨّﺺ &= #64400;ﻨﻴﻢ. ﺍﺳﭙﻴﻨﻮﺯﺍ ﻫ&#= 65198; ﺟﺰٴ ﺍﺯ ﺍﺟﺰﺍ&#= 65263; ﺩﻳﻤﻮﻣﺖ ﺭﺍ،= 5169;ﺎﺯ ﻫﻤﺎﻥ ﺩﻳﻤﻮﻣ&#= 65174; ﻣﻴﺪﺍﻧﺪ.ﻭﺩﺭ &= #65175;ﺠﺮﺑﻪ ﺷﺨﺼﻰ که ﺎﺯ ﺯ&#= 65251;ﺎﻥ ﺩﺍﺭﻳﻢ.ﻳﻌﻨﻰ &= #65183;ﺮﻳﺎﻥ ﺩﺍﺭﺩ، ﻭﻗﺘﻰ &#= 65175;ﺄﻣّﻞ ﻭﺗﻤﺮﮐﺰ ﺩﺭﻭ&#= 65255;ﻰ ﺩﺍﺭﻳﻢ.ﻭ ﺍﮔﺮ<= /span> </spa= n>ﺯﻣﺎﻥ ﺗﻮﺟ¡= 7;ﻪ،ﮐﻪ ﻋﻤﻠﻰ ﻏﻴﺮ ﺭﻳ&= #65166;ﺿﻰ ﺍﺳﺖ، ﺍﮔﺮ ﻣﺎ&#= 65255;ﻨﺪ ﺯﻣﺎﻥ ﻭ ﻟﺤﻈﻪ = ﻭﻣﻠﺎﺣﻈﻪ ﺭﻳﺎﺿﻰ ﺑﻮﺩ،= 4380;ﻮﻥ ﺗِﻚ ﺗِﻚ ﺳﺎﻋ= 5174; ﺁﻧﮕﺎﻩ ﺑﮑﻠّ= 5264; ﺍﺩﺭﺍﻙ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺷﺖ. ﻳﻌﻨﻰ ﺍﺩﺭﺍﻙ &= #65155;ﻣﺮﻯ ﺟﺮﻳﺎﻧﻰ ﺍﺳﺖ &= #65261;ﺳﻴّﺎﻟﻪ ﻣﻴﺒﺎﺷﺪ ﭼﻮﻥ &= #65165;ﺯ ﮔﻮﻧﻪ ﻋﻮﺍﻟﻢ &= #65165;ﻟﻬی اﺳﺖ. ﮐﻪ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65165;ﻟﻬﻰ ﺍﺳﺖ،ﻭﺑﺼﻮﺭA= 173; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65193;ﺭ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻫﺴﺖ ﻭﺫﻫﻦ ﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺰ، ﺍﺯ ﺟﻨس &#= 65227;ﺎﻟﻢ ﻣﻠﮑﻮﺗﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﻭﻏﻴﺮ ﻧﺎﺳﻮﺗ&#= 65264; ﺍﺳﺖ.ﻭﭼﻮﻥ ﺯﻣ&= #65166;ﻥ ﻧﻔﺴﺎﻧﻰ ﺭﺍ ﺩ&= #65197; ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ&#= 1548;ﺁﻧﮕﺎﻩ ﺍﺩﺭﺍﻙ ﺁﻥ ﻣﻄ&= #65198;ﺡ ﺍﺳﺖ ﺭﻭﺍﻥ ﻧﻤ&= #65264; ﺗﻮﺍﻧﺪ ﻣﺎﻧﻨ&#= 65194; ﺳﺎﻋﺖ ﺗﻚ ﺗﻚ ﺩ= ﺍﺷﺘﻪ ﺑﺎﺷﺪ، ﮐﻪ ﺑﻴ&#= 65254; ﺩﻭ ﺻﺪﺍﻯ ﺗﻚ ﺳ= ﺎﻋﺖ ﻓﺎﺻﻠﻬﺎﻯ ﻭﺟ&#= 65262;ﺩ ﺩﺍﺭﺩ.ﮐﻪ ﺩﺭ ﺭ= ﻭﺡ ﻭﺭﻭﺍﻥ ﻭﺫﻫﻦ&#= 1548; ﭼﻪ ﺭﺳﺪ ﺑﻌﻮﺍ&= #65251;ﻞ ﺍﻟﻬﻰ ﺍﻳﻦ ﺟﺪ&= #65165;ﺋﻰ ﻭ ﻓﺎﺻﻠﻪ ﻫﺎ ﺣ= ﺪﻭﺩﻫﺎ ﻭﺟﻮﺩﻧﺪﺍﺭﺩ &#= 65183;ﺰ ﺍﻳﻨﮑﻪ ﻫﻤﻪ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺩﺭ ﻭﺣﺪﺕ ﻭ= ﺟﻮﺩﻯ، ﭼﻮﻥ ﺳﻴّﺎﻟﻪ &#= 65259;ﺎﻯ ﺍﺩﺭﺍﮐﻰ،ﻭ ﭼ= 5262;ﻥ ﺟﺮﻳﺎﻥ ﺁﺏ ﺑﺪ&= #65165;ﻧﻴﻢ.ﮐﻪ ﻟﺤﻈﻬﺎﻯ ﺗﻮﻗ&#= 1617;ﻒ ﻧﺪﺍﺭﺩ ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺩﺭ ﻋﺎﻟﻢ ﻧﺎﺳ&= #65262;ﺕ ﻣﺎﺩﻯ، ﺗﻮﻗّA= 236;ﻬﺎﻯ ﺯﻣﺎﻧﻰ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺍﺳت ﻮﺍﺯ ﻧﻈﺮ &= #65165;ﻧﺴﺎﻥ.ﻭﻟﻰ ﭼﻮﻥ ﻧﺎﺳﻮﺕ ﻣ&= #65166;ﺩﻯ،ﺧﻮﺩ ﺿﻤﻦ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩ ﮐﻠّﻰ ﻫﺴﺘﻰ ﺍ&#= 65203;ﺖ،ﭘس ﺩﺭ ﻣﺎﺩﻩ ﻭﺗﻦ = ﻧﺴﺎﻥ،ﻭﺣﺘﻰ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﻳ&= #65166; ﮊﻧﺘﻴﻚ ﺭﻭﺣی اﻭ، ﻧﻴﺰ ﺗﻮﻗ= 617;ﻔﻰ ﻧﻴﺴﺖ.ﻭﻟﺬﺍ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﺎ،ﺗﻮ= 5239;ﻔﻰ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﻧﺪﺍﺭﺩ.ﺯﻳﺮﺍ &= #65259;ﻤﻴﺸﻪ ﺯﻧﺪﻩ ﻳﺎ ﺩﺭ ﺣ= ﺎﻝ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ&#= 1548;ﺩﺭ ﺣﺼﻮﻝ ﭘﻴﭽﻴﺪ&#= 64404;ﻰ ﻫﺎ،ﻭ ﺗﺄﻣﻴﻦ &#= 65255;ﻴﺎﺯﻫﺎﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪﻯ ﺍﺳﺖ.ﻭ ﻳﺎ ﺍﺯ ﻫ= ;ﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﺣﺎ&= #65245; ﻗﻬﻘﺮﺍ ﻭﮐﺎﺭ&#= 65251;ﺎ ﺍﺳﺖ،ﮐﻪ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﻫﺮﭼﻪ ﻓ&= #65166;ﺳﺪ ﺗﺮ ﺷﻮﺩ، ﭼﻮﻥ &= #65203;ﺘﻤﮑﺎﺭﻯ ﻭ ﻓﺴﺎﺩ ﺑﻴﺸﺘ&= #65198;،ﻭﻳﺎ ﺩﻳﮕﺮ ﻣﻌﺎﻳﺐ &= #65215;ﺪ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻧی ﺪﺍﺷته ﺒﺎﺷﺪ= 48; ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﻗﻬﻘﺮﺍ&#= 65263; ﻧﻮﻋﻰ ﺩﺍﺭﺩﻭ&#= 65169;ﺎﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﭘﻴﺸ&#= 65268;ﻦ،ﺯﻣﺎﻧﻬﺎ᥾= 3; ﺑﺴﻴﺎﺭ ﺩﻭﺭ ﺑ&= #65166;ﺯ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ ﺩﻭﭼﺎ&= #65197; ﺗﻮﻟﺪﺍﺕ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻣﺴﺨﺮﻩ ﺩﺭ ﻣﺴ&= #65190;،ﻭﺣﺘﻰ ﮔﻨﺪﻳﺪﮔﻰ ﮔﻴ&#= 65166;ﻫﻰ ﺩﺭ ﻓﺴﺦ ﺩﻭﭼﺎ&= #65197; ﻣﻴﺸﻮﺩ ﺗﺎ ﺩﻭ&= #65169;ﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﮔﺬﺷﺘﻪ ﻫﺎﺭﺍ ﺩﺭ ﺁﻳﻨ&= #65194;ﻩ ﻫﺎ ﺗﮑﺮﺍﺭ ﮐﺮ&= #65193;ﻩ،ﻭﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﭘﺮ ﺭﻧﺞ ﺣﻴﻮﺍ&= #65255;ﻰ. ﺧﻮﺍﻩ ﻧﺎﺧﻮﺍ&#= 65257; ﻓﻄﺮﺗﺎ،ﺑﺎﺯ = 5169;ﻨﻮﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﮐﻤﺎ&= #65245; ﺍﻳﺪﺁﻝ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﺷﻬﻮﺩ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺑﺮﺳﺪ،ﮐﻪ ﺑﺎ= 5267;ﺪ ﺑﺮﺳﺪ ﻭﺧﻮﺍﻫ&#= 65194; ﺭﺳﻴﺪ.ﺗﺎ ﻓﺮﻣ&= #65166;ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﻭ ﺃﺯﻟﻰ ﺃﺑﺪﻯ<= /span> </spa= n>ﺭﻭﺣﻰ ﺧﻮﺩ A= 197;ﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ. = ﮐﻪ ﻗﺒﻠﺎ ﺍﺯ ﺍﻧﻮ&= #65165;ﻉ ﺗﺤﺖ ﺟﻤﺪﻯ ﺑﺎ&= #65255;ﻮﺍﻉ ﺟﻤﺎﺩﻯ ﻭﮔﻴﺎ&#= 65259;ﻰ ﻭﺣﻴﻮﺍﻧﻰ،ﻭ = 5235;ﺮﺍﻭﺍﻥ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺑﺎﻳﺪ ﮐﻪ ﺧﻮﺩﺭﺍ ﻓﺮ&= #65165;ﻭﺍﻥ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺮﺳﺎﻧﺪ،ﺗﺎ = 5235;ﺮﺿﺎ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ،ﺧﻮﺩﺭﺍ ﺑﺘﺸﺒّﻪ ﺻﻔﺎ= 5173; ﺍﻟﻬﻰ ﺍﻟﻠﻪ ﺁ&= #65259;ﻮﺭﻣﺰﺩﺍ ﺭبّ اﻟﺄﺭﺑﺎʋ= 67; ﺑﺮﺳﺎﻧﺪ. ﮔﺮﭼﻪ ﺁﻧﮕﺎﻩ &= #65259;ﻨﻮﺯ ﻫﻢ ﺑﺨﺪﺍﻭﻧﺪ &= #65259;ﻮ،ﺧﺎﺭﺝ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﺮ= ﺳﻴﺪﻩ نشده ﺍﺳﺖ . ﺍﻟ= 5248;ﻪ ﺩﺭﻟﺎﻫﻮﺕ ﺑﺎ &= #65251;ﺎﻫﻴّﺖ ﺷﺒﻪ ﻋﺪﻣﻰ،ﺩ= 5197; ﻣﻨﺘﻬﺎﻯ ﺭﻗّ= 5174; ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﺍﻟﻠﻪ ﻋﺮﺑﻰ ﺷﺪﻩ ﺃﻫ&= #65262;ﺍﺳﺖ، ﮐﻪ ﻗﺮﻳﺶ ﺯﺭﺩ&= #65207;ﺘی اﻟﺄﺻﻞ ﺑﺎﻳﻦ &#= 65251;ﻌﻨی ﻤﻴﮕﻔﺘﻨﺪ که = 575;ﻳﻦ ﻳﻌﻨﻰ ﻫﺮ ﺷﻬﻮ&= #65193;ﻯ ﮐﻪ ﺭﻭﺣﻰ ﺑﺂﻥ = ﻣﻴﺮﺳﺪ،ﻭﮐﻤA= 166;ﻝ ﺍﻟﻬﻰ ﺍﻭﺭﺍ ﻣ&= #65268;ﻴﺎﺑﺪ،ﻫﻨﻮʋ= 99; ﺍﻭ ﻭ ﻫﻮ ﺩﺭ ﻋﻤ= ;ّاء ﻧﻴﺴﺖ.ﻟﺎﻫﻮﺕ &= #65165;ﻟﻠﻪ ﻧﻴﺰ،ﻳﻌﻨﻰ ﺍ= 5267;ﻦ ﺑﺎﺯ ﻫﻮ ﻧﻤﻰ ﺑ= ﺎﺷﺪ.ﺣﺘﻰ ﺩﺭ ﻣﻮﺭﺩ ﺍﻟﻠ&= #65258; ﭼﻪ ﺭﺳﺪ ﺑﺘﻤﺎ&= #65251;ﻰ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ. ﻭ ﻫﺎﻫﻮﺕ ﺧﺪﺍ&= #65261;ﻧﺪ ﻫﻮ ﺍﻳﻦ،ﺑﺎ ﺍ&#= 65207;ﺎﺭﻩ،ﺑﺎﺯ ﻫﻤﺎﻥ ﻫﻮ ﺑ ﺎﺿ= ﻤﻴﺮ ﻏﺎﻳﺐ ﻧﻤﻴﺒﺎ&#= 65207;ﺪ ﻭﻣﺎﻫﻴّﺖ ﻣﺎ= 5193;ﻯ ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ &= #65193;ﺍﺭﺩ. ﮐﻪ ﻏﻴﺮ ﺍﻭ ﺑﺎ= ﻳﺪ ﻣﻄﻠﻘﺎ ﻋﺪﻣﻰ &= #64404;ﺮﺩﺩ،ﺗﺎﻓﺮʌ= 15;ﺎ ﺑﻬﺎﻫﻮﺕ ﻭﺍﺭ&#= 65193; ﮔﺮﺩﺩ.ﻭﻋﺪﻣﻰ &= #65255;ﻴﺰ ﻭﺭﻭﺩ ﻭﺩﻳﺪﻥ &= #65261;ﻓﻬﻤﻴﺪﻥ ﻭﻣﻮﺟﻮﺩﻳّﺘA= 264; ﻧﺪﺍﺭﺩ،ﮐﻪ ﻭ= 5165;ﺭﺩ ﻫﺎﻫﻮﺕ ﻋﻤّا= 69; ﺗﺎﺭﻳﮑﻰ ﻭﻋﻤﺎﻯ ﻧﺎﺑﻴ&#= 65256;ﺎﺋﻰ ﻧﺎﺩﺍنی گرﺩ᥷= 3;.<o:p></o:p> = 4404;ﺮﭼﻪ ﺩﺭ ﺑﺤث ﺍﺩﺭﺍ&#= 65241; ﺩﻭ ﻣﺴﺄﻟﻪ ﻣﻬ&= #65252;ﻰ ﻫﺴﺖ،ﻳﮑﻰ ﻓﺮ= 4400;ﺎﻧس ﺳﻮﮊﻩ ﻣﻮﺭﺩ ﺗ&= #65262;ﺟّﻪ، ﺑﻘﺼﺪ ﺍﺩﺭﺍﻙ &= #65261;ﺷﻨﺎﺧﺖ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﭼ&= #65258; ﻭﺟﻮﺩﻯ ﻣﺎﺩﻯ &= #65169;ﺎﺷﺪ ﺑﺮﺍﻯ ﭼﺸﻢ،ﻭ &#= 65267;ﺎﺳﻮﮊهﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺷﺪ ﺑ&= #65198;ﺍﻯ ﺍﻣﮑﺎﻥ ﺑﻴﻨﺶ &= #65169;ﺎ ﭼﺸﻢ ﺩﻝ.ﻭﭼﻪ ﺩ= ﺭ ﺭؤﻳﺎ ﻭﻳﺎ &#= 65193;ﺭ ﺷﻬﻮﺩﻫﺎﻯ ﺭؤ= 5267;ﺎﺋﻰ،ﻭﻳﺎ ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘ&#= 65248;ﻰ،ﺩﺭ ﺗﻔﮑّﺮﺍﺕ ﻣﺘ= 5228;ﺎﻟﻰ،ﮐﻪ ﻗﺎﺑﻞ ﺩﺭﻙ ﺍﻋ&= #65212;ﺎﺏ ﻧﻴﺴﺖ. ﻣﮕﺮ ﺩﺭ= ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺼﻮﺭﺕ &= #65197;ؤﻳﺎ ﻭﺷﻬﻮﺩ ﻭ ﻗﺪﺭ&= #65173; ﻋﻘﻠﻰ ﻭ ﺍﺩﺭﺍ&= #65241; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548; ﺩﺭ ﻣﺤﺪﻭﺩﻳّ= 5176;ﻬﺎﻯ ﻓﺮﮐﺎﻧﺴﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺩﻳﺪﻥ ﺷﻴﺌﻰ ﻭ&= #65197;ﻭﺩ ﺷﻴئ ﺑﺪﺍﺧﻞ ﻣ&#= 65232;ﺰ ﻣﺎ ﻧﻴﺴﺖ.ﺑﻠﮑ&= #65258; ﻧﻮﺭﻯ ﺍﺯ ﺷﻴﺌ&= #65264; ﺍﺳﺖ،ﮐﻪ ﺑﭽﺸ= 5250; ﻭﺍﻋﺼﺎﺏ ﻣﺎﺭ&#= 65203;ﻴﺪﻩ ﺍﺳﺖ.ﻭﻃﺒﻖ ﻧﻈ&= #65198;ﻳﻪ ﻓﺮﮐﺎﻧس ﻭﺟﻮ= 5193;ﻯ،ﺑﺮﺍﻯ ﻫﺮ ﭼﻴﺰﻯ ﺩﺭ ﻓ= ﺮﮐﺎﻧﺴﻬﺎﻯ ﻣﻨﻌﮑس ﺍﺯ ﺷﻴ&#= 1574; ﺑﭽﺸﻢ ﻭﺍﻋﺼﺎ&#= 65167; ﻭﺩﺭﻙ ﻣﺎ ﻭﺍﺑ&= #65204;ﺘﻪ ﺍﺳﺖ ﻟﺬﺍ ﺧﻴﻠ&= #65264; ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ &= #65187;ﻮﺍس ﻭﻗﺎﺑﻠﻴﺘﻬﺎ= 5263; ﺣﺴّﻰ ﺣﺎﺹ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﻧﺪ. ﭘس ﺩﺭ&= #65241; ﻭﻓﻬﻢ ﻭﻋﻘﻞ ﻭ&= #65165;ﺭﺍﺩﻩ ﻭ ﻋﺸﻖ ﻭ ﺩﻳﮕﺮ= ﺻﻔﺎﺕ ﺁﺩﻣﻴﺎﻥ ﮐﻪ ﺣ&= #65262;ﺍس ﺍﻧﺴﺎﻥ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﻫﻤﺎﻧﮕﻮﻧﻪ ﮐ&#= 65258; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65255;ﻴﺰ ﺗﻨﻮﻉ ﻭﻭﺳﻌﺖ &= #65187;ﺴّﻰ ﻭ ﺍﺩﺭﺍﮐﻰ ﻭﻋ&= #65240;ﻠﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﻧﺨﻮﺍﻫﺪ ﺩ&= #65165;ﺷﺖ.ﮐﻪ ﻣﺎ ﺍﺯ ﻫﺰﺍﺭﺍ&= #65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﺑ&= #65208;ﺮﻯ ﺍﺯ ﺍﻧﺴﺎﻥ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ،ﮐﻪ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺩﺭﺟﻬﺎ&#= 65253; ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;.ﻭﻫﻨﻮﺯ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻭﺗﺎ ﺃﺑﺪ.ﻭﻟﻰ = ﺧﻮﺩ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65208;ﺮﻯ،ﺗﻔﺎﻭﺗ᥾= 0;ﺎﻯ ﺣﺴّﻰ ﻭ ﺍﺩﺭﺍ&#= 64400;ﻰ ﺩﺍﺭﻧﺪ.ﺯ= ﻳﺮﺍ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻳﮑﺴﺎﻥ ﺩﺭ ﺗﻮ&= #65165;ﻧﻰ ﻫﺎﻯ ﻋﺼﺒﻰ ﻭ ﺍ= ﺩﺭﺍﮐﻰ،ﻭﺣﺘA= 264; ﻫﻤﻴﻦ ﺩﻳﺪﻥ ﻣ&= #65228;ﻤﻮﻟﻰ،ﭼﻪ ﺭﺳﺪ ﺑﺒﻴﻨﺶ ﭼ&= #65208;ﻢ ﺩﻝ ﺭﺍ ﻧﺪﺍﺭﻧ&= #65194;.ﻭﺗﻮﻟﺪﺍﺕ ﻭﺗﮑﺎﻣﻠﺎﺕ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺩﺭ ﺟﻬﺎﻥ ﻟﺎﺯ&= #65249; ﺩﺍﺭﻧﺪ، ﮐﻪ ﺑ&#= 65188;ﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈ&= #65198; ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5255;ﺠﺎﺕ ﺭﻭﺡ ﺍﺯﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﺑﻴﺎﺑﻨﺪ. ﻭ= ﻫﺰﺍﺭﺍﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺟ= 5194;ﻳﺪﻯ ﺑﻴﺎﺑﺪ،ﮐﻪ ﺷ= 5166;ﻳﺴﺘﻪ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﮔﺮ&= #65193;ﺩ.ﻭ ﺍﻳﻦ ﺳﺎﻟﻚ ﺑﺎ&= #65227;ﻘﻞ ﺍﻳﺪﺁﻝ ﻃﻠﺒﻰ &= #65261; ﻧﻔس ﻟﻮّﺍﻣﻪ = 5255;ﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺩﺭ ﺗﺴﻠﻴﻢ ﺳﻠ&= #65262;ﮐﻰ،ﻭ ﺗﺄﻣﻴﻦ ﺷﺮﺍﻳ&#= 65218; ﻟﺎﺯﻡ ﺩﺭ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﻭﺗﺨﻠﻴﻪ &#= 65169;ﺎﺗﺤﻠﻴﻪ ﺍﺳﺖ.ﺁﻧﮕﺎﻩ ﺑ&= #65260;ﻔﺖ ﻣﺮﺗﺒﻪ ﺍﺣﺘﻤ&#= 65166;ﻟﻰ ﺷﻬﻮﺩﻯ ﻭﺗﻘﺮ&#= 1617;ﺏ ﺑﺎﻳﺪﺁﻝ ﮐﻤﺎ&#= 65245; ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ </spa= n>ﺩﺭ ﺭﻭﺡ ﺍﻟA= 240;ﺪﺵ ﻣﻴﺮﺳﺪ.ﻭﻟﻰ ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺭ ﺍﻳﻦ ﻫﻤّﺖ &= #65261;ﻋﺸﻖ ﻭﺭﺯ ﻭﺻﺒﻮﺭﻯ &= #65261; ﺍﺭﺍﺩﻩ ﻟﺎﺯﻡ &= #65251;ﺘﻔﺎﻭﺕ ﻫﺴﺘﻨﺪ.ﺁﻧﮑﻪ &= #65259;ﻤّﺖ ﺑﻴﺸﺘﺮ ﻭ ﻋﺸﻖ = ﺻﺎﺩﻗﺎنه ﺘﺮ ﺑﺮﺍﻩ ﻭﻭﺳ&= #65268;ﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ ﮔﻮﺋﻰ ﺑﺎ ﺯﻣﺎ&= #65253; ﻣﺴﺎﺑﻘﻪ ﻣﻴﮕ&#= 65196;ﺍﺭﺩ. ﻭﻫﻔﺖ ﻫﺰﺍﺭ ﺳ&= #65166;ﻝ ﺁﻳﻨﺪﻩ ﺭﺍ ﺩﺭ&= #65259;ﻔت ﺴﺎﻝ ﺩﻭﺭﻩ ﺳﻠ&= #65262;ک اﻟﻬﻰ،ﺑﺎﻭﻟʌ= 64;ّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﻃﻰﻣ&#= 65268;ﻨﻤﺎﻳﺪ.ﻭﻟﺬA= 165; ﺗﺎﻇﻬﻮﺭ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253;،ﻧﻴﺎﺯ ﺑﺘﻮﻟﺪﺍﺕ ﺟﻬ&#= 65256;ّﻤﻰ ﺟﻬﺎﻥ ﺩﺭ ﺻﻮﺭ&= #65175;ﻬﺎﻯ ﻧﻮﻋﻰ ﻭﺣﺘﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ. = ﻭﻫﺮﻣﻮﺟﻮﺩﻯ ﻭﺍﺣﺪ،ﮔﺮﭼﻪ = 5251;ﺘﺸﮑّﻞ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ &= #65183;ﺰﺋﻰ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5187;ﺘﻰ ﺗﺎ ﺳﻄﺢ ﺃﺗﻢ ﺩ= ﺭ ﺑﺪﻥ ﺍﻧﺴﺎﻥ،= 5165;ﺳﺘﻘﻠﺎل ﻮﺟﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﻧﺪ.ﺯﻳﺮﺍ &= #65259;ﺮﻳﻚ ﺑﺮﺍﻯ ﺧﻮﺩ ﺭﻭ&= #65187;ﻰ ﺩﺍﺭﻧﺪ.ﻭﺭﺍﻩ &= #65175;ﮑﺎﻣﻞ </spa= n>ﺭﺍ ﻃﻰ ﻣﻴﮑA= 256;ﻨﺪ.ﻭﻣﻮﻗّﺘﺎ ﺩﺭﻳﻚ ﻭﺣﺪﺕ ﻭ&= #65183;ﻮﺩﻯ ﻧﺎﻡ ﺗﻦ ﺍﻧﺴﺎ&= #65253; ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ&#= 65165;ﺳﺖ.ﻭﺍﻧﺴﺎﻧA= 260;ﺎ ﻧﻴﺰ ﺩﺭ ﺭﺏّ ﺍ&= #65247;ﻨﻮﻉ ﺧﻮﺩ،ﻭ ﺍﺭﺑﺎ= 5167; ﻧﻮﻉ ﻧﻴﺰ ﺩﺭ ﺭ= ﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ،ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻣ&= #65268;ﺒﺎﺷﻨﺪ. ﻭ ﻟﺬﺍ ﻣﻴﮕﻮﺋ&= #65268;ﻢ،ﺩﺭ ﻫﺴﺘﻰ ﻋﻤﻠﺎ ﺟ&= #65200; ﺍﻟﻠﻪ ﮐﺴﻰ ﻫﻢ = ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭﻣﺎ ﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺗﺠﻠّﻴﺎﺕ ﺻﻔ= 5166;ﺗﻰ ﻭﻧﻮﻋﻰ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻴﻢ،ﮐﻪ ﻗﺪﺭ ﻣﻘﺎﻡ ﺍﻟ&= #65260;ﻰ ﺭﻭﺡ ﺧﻮﺩ ﺭﺍ ﻧ= ﻤﻴﺪﺍﻧﻴﻢ . ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺣ= ;ﺘﻰ ﺃﺗﻢ ﻭﻣﺎﺩﻭﻥ &= #65155;ﺗﻢ ﺭﻭﺣﻰ ﺩﺍﺭﺩ،= 4400;ﻪ ﻣﻠﮑﻮﺕ ﺁﻥ ﻣﻮ&= #65183;ﻮﺩ، ﺃﺻﻞ ﻭﺟﻮﺩﻯ ﺁ&= #65253; ﻣﻮﺟﻮﺩ ﺍﺳﺖ.ﻭ&= #64380;ﻮﻥ ﻫﺎله ای ﻭﺟﻮʋ= 93; ﻣﻮﺟﻮﺩﺭﺍ ﺩﺭ ﺧﻮﺩ ﺩﺍﺭﺩ.= ﻭﺣﺘﻰ ﺍﻳﻦ ﻫﺎﻟﻪ ﻧﻴ&= #65200; ﻗﺎﺑﻞ ﻋﮑﺴﺒﺮ&#= 65193;ﺍﺭﻯ ﻧﻴﺰ ﻫﺴﺖ.ﮐﻪ ﻣ= ﻠﮑﻮﺕ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65259;ﻨﻮﺯ ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﻭ&= #65183;ﺒﺮﻭﺗﻰ ﻧﺮﺳﻴﺪﻩ،ﮐﻪ</sp= an> </spa= n>ﻗﺎﺑﻞ ﻋﮑﺴʋ= 70;ﺮﺩﺍﺭﻯ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺩﺭ &= #65197;ؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65264; ﺑﻴﻨﻨﺪ، ﻭ ﺑﺮ&#= 65165;ﻯ ﻫﻤﻴﺸﻪ ﺩﺭ ﺣﺎ&= #65235;ﻈﻪ ﺧﻮﺩ ﺑﻴﺎﺩ ﺩﺍ&= #65197;ﻧﺪ. ﮔﻮﺋﻰ ﺣﺴّﻰ ﺧ&#= 65166;ﺭﺟﻰ ﺑﺬﻫﻦ ﺭﺳﻴﺪﻩ&#= 1548;ﻭﻟﻰ ﻧﻪ ﺍﺯ ﺑﻴﺮﻭﻥ = ﺟﺴﻢ،ﺑﻠﮑﻪ ﺍﺯ ﺩﺭﻭﻥ ﺃﻧﺪ&= #65197;ﻭﻥ ﺭﻭﺡ ﺭﻭﺍﻥ ﺍﻧ&= #65204;ﺎﻧﻰ. ﻳﻌﻨﻰ ﺧﺎﺭﺝ ﺍ&= #65199;ﺩﺍﺧﻞ ﻭﺟﻮﺩ. ﻭ ﺍﻧﺴﺎ= ﻥ ﺣﺘﻰ ﺑﺮﺍﻯ ﺩﺭ&= #65241; ﻳﻚ ﺍﺣﺴﺎس ﺧﺎ&#= 65197;ﺟﻰ </spa= n>ﻭﻣﺎﺩﻯ،ﭼﻪ= ; ﺭﺳﺪ ﺑﺎﺣﺴﺎسی ﺩﺭA= 261;ﻧﻰ ﺃﻧﺪﺭﻭﻥ ﺷﻬﻮ&#= 65193;ﻯ ﺩﺍﺭﺍﻯ ﻇﺮﻓﻴ&#= 1617;ﺖ ﻭﺗﻮﺍﻥ ﺩﺭﻳﺎ&#= 65235;ﺖ ﻭ ﺑﺮﺩﺍﺷﺖ،ﺍ= 5199; ﺍﻳﻦ ﺭﺳﻴﺪﻩ ﺣ&= #65204;ّﻰ ﺧﺎﺭﺟﻰ ﺍﺳﺖ.ﻭ&= #65199;ﻣﺎﻧﻰ ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﺍ&= #65193;ﺭﺍﻙ ﭘس اﺯ ﺣسّ،ﻳ᥼= 2; ﺩﺍﺩﻩ ﻳﺎ(ﺩﺍﺗﺎﻯ) ﺧﺎ= ﺭﺟﻰ ﻟﺎﺯﻡ ﺩﺍﺭﺩ.ﻳ&= #65228;ﻨﻰ ﺑﺮﺍﻯ ﺩﺭﻙ ﻳﻚ = ﺻﻮﺭﺕ،ﻭﺗﺼﻮA= 197; ﺫﻫﻨﻰ ﭘس ﺍﺯ ﺩ&= #65197;ﻳﺎﻓﺖ ﺣسّ،ﮐﻪ ﺯﻣﺎʌ= 53; ﻣﻴﺨﻮﺍﻫﺪ، ﻫﻤﺎﻥ ﻋﻤﻠﻴﺎ&#= 65173; ﺫﻫﻨﻰ ﺍﺳﺖ. ﮐﻪ= ﮔﺎﻫﻰ ﺳﺮﻳﻊ ﻭﮔﺎﻫﻰ &= #65219;ﻮﻟﺎﻧﻰ ﺗﺮ ﻣﻴﺒﺎﺷﺪ.ﭼ&= #65258; ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﻣ&= #65176;ﻔﺎﻭﺕ،ﻭﺣﺘʌ= 64; ﺩﺭ ﻳﻚ ﺍﻧﺴﺎﻥ = ﺩﺭ ﺩﻭﺯﻣﺎﻥ ﻭﺣﺎ&#= 65245; ﻣﺘﻔﺎﻭﺕ ﺍﻳﻦ &= #65203;ﺮﻋﺖ ﺍﺩﺭﺍﮐﻰ ﺭﺍ ﺩ&= #65165;ﺭﺩ. ﺗﺎ ﺁﻟﻮﺩﮔﻰ ﻫ&= #65166;ﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65175;ﺰﮐﻴﻪ ﻧﺸﺪﻩ،ﺍﺯ ﻋﻘ= 5194;ﻩ ﻫﺎ ﻭ ﻋﻘﻴﺪهﻫ&#= 65166;ی ﺤﻘﻴﺮ ﻭﻋﺎﺩﺍ&#= 1578; ﻨﺎﻣﻨﺎﺳب ﭽﻘ= 5194;ﺭ ﻭﭼﮕﻮﻧﻪ ﺑﺎﺷ&#= 65194; ﻭﻟﺬﺍ ﺩﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﻭﻟﻮ ﺑﺎ = ﺗﻔﺎﻭﺗﻰ ﺳﺮﻋت ﺎﺩﺭﺍﻙ &#= 65193;ﺍﺭﻧﺪ.ﮐﻪ ﺍﺯ ﺭﺳﻴﺪﻩ ﺧﺎ&= #65197;ﺟﻰ ﻭﻳﺎ ﺭﺳﻴﺪﻩ ﻫ&= #65166;ﻯ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺷ&#= 65260;ﻮﺩﻯ ﺧﻮﺩ.ﺍﺯ ﻃﺮﻑ ﺩ= ﻳﮕﺮ ﺧﻮﺩ ﭘﺪﻳﺪﻩ ﻫ&= #65166; ﻭ ﺭﺧﺪﺍﺩﻫﺎ،= 5193;ﺭ ﺳﺮﻋﺖ ﺣﺮﮐﺖ ﺧ&= #65262;ﺩ،ﻭﺩﺭ ﻭﺿﻮﺡ ﻣﺮﺍﺣل آﻥ ﺑﺮﺍی ﺪﺭﻙ &#= 65255;ﺎﻇﺮﺑﺸﺮﻯ،᥵= 5;ﻔﺎﻭﺗﻬﺎ ﺑﺮﺍی ﺪﺭﻙ ﺍﻧ&#= 65204;ﺎﻧﻰ ﺑﻬﻤﺮﺍه ﺪﺍﺭ= 5193;. ﻭﺣﺘﻰ ﺑﺮﺍﻯ ﺍ&= #65197;ﻭﺍﺡ ﺍﻟﻬﻰ ﺷﺪﻩ.ﺯﻳ&= #65198;ﺍ ﻣﻄﺎﻟﺐ ﻭ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﺍﻟﻬﻰ ﺁﻧﻬﺎ،= 4400;ﻪ ﻋﻤﻠﺎ ﺍﺯ ﻧﻮﻉ = ﺩﺭﻙ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ،ﻭ ﺭ= 5239;ﻴﻘﻪ ﻫﺎﺋﻰ ﺍﺯ ﺁﻧﻬ&= #65166;،ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﺭﻭ&= #65185; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺗ&= #65236;ﺎﻭﺕ ﺩﺍﺭﺩ.ﮐﻪ ﻫﺮﭼ&= #65258; ﺍﺯ ﺳﻄﺢ ﺑﺎﻟﺎ&= #65175;ﺮ ﺍﻟﻬﻰ ﺑﺎﺷﺪ،= 4400;ﻤﺘﺮ ﻗﺎﺑﻞ ﺩﺭﻙ ﻣﻴ&= #64405;ﺮﺩﺩ.ﮔﻮﺋﻰ ﺻﺪﺍﻯ ﺭﺍﺩﻳﻮ&#= 1548;ﮐﻪ ﻫﻤﺮﺍﻩ ﭘﺮﺍﺯ&#= 65267;ﺘﻬﺎﻯ ﺻﻮﺗﻰ ﺑﺎﺷﺪ.ﮐ&= #65258; ﺣﻘﺎﻳﻖ ﺑﻴﻦ ﻭ&= #65239;ﺎﻳﻊ،ﭼﻪ ﺭﺳﺪکه ﺑﺎأبا= ;ﻃﻴﻞ،ﻣﺨﻠﻮﻁ ﻣﻴﮕﺮﺩﺩ. ﺯﻳﺮ&= #65165; ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻫ&= #65252;ﺎﻥ ﺃﺯﻝ، ﻫﻤﻪ ﺣﺮ&#= 65233; ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65175;ﻤﺎﻡ ﺳﻄﻮﺡ ﺗﮑﺎﻣﻠ&#= 65264; ﮔﻔﺘﻪ ﺍﺳﺖ.ﻭﻫ&= #65198;ﮐس ﺩﺭ ﻫﺮ ﺳﻄﺤﻰ ﺗ= ﮑﺎﻣﻠﻰ ﺑﺎﺷﺪ، ﻫﻤﺎﻥ &#= 65203;ﻄﺢ ﻓﻬﻢ ﮐﻠﺎم اﻟ= 5260;ﻰ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ.= ﻭﺑﺮﺍﻯ ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗ&#= 65198;،ﺑﺎﻳﺪ ﺁﻳﻨﺪه ﻫﺎﻯ ﺑ&#= 65166;ﻟﺎﺗﺮ ﻧﻮﻋﻰ ﺭﺍ ﺑﮕﺬ&= #65197;ﺍﻧﺪ.ﻭ ﻳﺎ ﺣﺪ ﺃﻗﻞ ﻫﻢ= ﺍﮐﻨﻮﻥ ﻋﻤﻴﻖ ﺗﺮ ﺗﺰﮐ&= #65268;ﻪ ﺭﻭﺍﻥ ﺧﻮﺩ ﺑﻨ&= #65252;ﺎﻳﺪ. ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣ&#= 65170;ﺮ، ﺩﺭ ﺣﺪﻳث ﮐﻨﺖ &= #64400;ﻨﺰﻝ ﻣﺨﻔﻴّﺎ،ﮐﻪ A= 191;ﺪﺍﻭﻧﺪ ﻣﻴﮕﻮﻳﺪ، ﮔﻨ= 5184;ﻰ ﺑﻮﺩﻫﺎﻡ ﮐﻪ ﺩ&= #65261;ﺳﺖ ﺩﺍﺷﺘﻢ،ﺗﺎ ﺷ= 5256;ﺎﺧﺘﻪ ﺷﻮﻡ.ﻭ ﺍﻳﻦ ﻣﻮ= ﺟﻮﺩﺍﺕ ﻭﺍﺯ ﺟﻤﻠﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﮐ&= #65166;ﻣﻠﺎﻥ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑ= 5166;ﻳﺪ ﺧﺪﺍﻯ ﺧﻮﺩﺭﺍ &= #65169;ﺸﻨﺎﺳﻨﺪ.ﭼﻪ ﺩﺭ ﺷﻬﻮﺩ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﻣﻴﺴّﺮ،ﻭ ﭼﻪ = 5193;ﺭ ﻣﻌﻘﻮﻟﺎﺕ ﻭ ﺻ&= #65236;ﺎﺕ ﻭﺍﺧﻠﺎﻕ ﻭﺗﻤ&#= 65194;ﻧﻬﺎﻯ </spa= n>ﻣﻨﺎﺳﺐ ﻫﺮ A= 203;ﻄﺢ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ. = ﮐﻪ ﺑﺎﻳﺪﺑﺎ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﺍﻳﻦ ﺳﻄ&= #65186; ﺍﻟﻬﻰ ﺭﻭﺡ ﺧﻮ&= #65193;ﺭﺍ ﺑﺎﻟﺎ ﺑﺒﺮﻳﻢ.&= #65261;ﻧﻪ ﺍﻳﻨﮑﻪ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺍﻟﻬ&#= 65264; ﺧﻮﺩﺭﺍ ﺻﺮﻑ ﻟ&= #65196;ﺕ ﺷﮑﻢ ﻭ ﺍﻃﺮﺍﻑ = ﺷﮑﻢ ﮐﻨﻴﻢ.ﻭ ﺑﺮﺍﻯ = ﺗﮑﺎﻣﻞ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺣ&= #65268;ﻮﺍﻧﻰ،ﭼﻪ ﺭﺳﺪ ﺑﺮﻭﺡ ﺍﻟ&= #65260;ﻰ ﺗﻠﻒ ﻧﻤﺎﺋﻴﻢ.<= o:p></o:p> = 5261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧ&#= 65264; ﺧﻮﺩﺭﺍ ﺩﺭﻙ ﻣ&= #65268;ﮑﻨﻴﻢ.ﻭﻟﺬﺍ ﻋﺮﻓﺎ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﻋﺎﻟﻢ ﺻﻐﻴﺮﻭ &= #65259;ﺴﺘﻰ ﺭﺍ ﻋﺎﻟﻢ ﮐﺒﻴ&= #65198; ﻣﻴﮕﻮﻳﻨﺪ. ﻭﭘ&= #65268;ﺎﻣﺒﺮ ﻧﻴﺰ ﻣﻴﮕﻮﻳﺪ&#= 1548;ﺑﺪﻫﺮ ﻭﺯﻣﺎﻧﻪ ﻭ ﻫﺴ&= #65176;ﻰ ﺑﺪﻧﮕﻮﺋﻴﺪ،@= 400;ﻪ ﺁﻥ ﻧﻴﺰ ﻫﻤﺎﻥ = ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﭘس ﻏﻴﺮ ﺧ= ﺪﺍ ﮐﺴﻰ ﺩﺭﻫﺴﺘﻰ &= #65255;ﻴﺴﺖ،ﻭﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺧﺪﺍ&#= 65197;ﺍ ﺭﻭﺡ ﻫﺴﺘﻴﻬﺎ&#= 65263; ﻣﺎﺩﻯ ﻭﻧﻴﻤﻪ &= #65251;ﺎﺩﻯ ﺑﺪﺍﻧﻴﻢ. ﺩﺭ ﻣ= ﺮﮒ ﺍﻧﺴﺎﻥ ﺗﻤﺎﻡ &= #65165;ﻳﻦ ﺍﺣﺴﺎﺳﻬﺎ ﻭﺍ&#= 65193;ﺭﺍﮐﺎﺕ </spa= n>ﻭﺗﻐﻴﻴﺮﺍ᥵= 3; ﻣثبت ﻭﻣﻨﻔﻰ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ،ﮐﻪ ﮔﻮ= 5163;ﻰ ﺳﺘﻮﻥ ﺟﻴﻮﻩ ﺣ&= #65198;ﺍﺭﺕ ﺳﻨﺞ ﻣﻴﺒﺎﺷﺪ&#= 1548;ﮐﻪ ﺍﻳﻦ ﺭﻭﺡ ﻣﺪﺍ&= #65249; ﻳﺎ ﺑﺎﻟﺎ ﻭﻳﺎ = ﭘﺎﺋﻴﻦ ﻣﻴﺮﻭﺩ.ﻭﺗﻨﻬ&#= 65166; در ﻭﻗﺖ ﻣﺮﮒ ﺍ&#= 65255;ﺴﺎﻥ، ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﺳ&= #65176;ﻮﻥ ﺩﺭ ﺁﺧﺮﻳﻦ ﻭﺿ&= #65226; ﺧﻮﺩ ﻣﻰ ﺍﻳﺴﺘ&= #65194;.ﻭ ﻫﺮﭼﻴﺰ ﻭﺟﻮﺩ &= #65165;ﻧﺴﺎﻥ ﺍﺯ ﺗﻦ ﻭ ﺧﺎﻃﺮ= ﺍﺕ ﻭ ﻋﺎﺩﺍﺕ ﺑﺰﻳ&= #65198; ﺧﺎﻙ ﻣﻴﺮﻭﺩ.ﻣ&= #64405;ﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ</= span> </spa= n>ﮐﻪ ﻣﺮﮒ ﻧﺪA= 165;ﺭﺩ،ﻭﺑﺠﻬﺎن اﻟﻬﻰ ﺧﻮﺩﺑﺎ= 5199;ﻣﻴﮕﺮﺩﺩ، ﻭ ﺁﻣﺎﺩﻩ ﺗﻮﻟ&= #65194; ﻣﺠﺪﺩ ﺑﻌﺪﻯ ﺑ&= #65260;ﺘﺮ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65267;ﺎ ﺑﺪﺗﺮ ﺩﺭ ﻧﺴﺦ = ﺣﻘﻴﺮﺗﺮ ﺑﺸﺮﻯ،ﭼﻪ ﺭﺳ= 5194; ﺑﻤﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264; ﻭﻓﺴﺦ ﮔﻴﺎﻫﻰ &= #65261;ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ &= #65175;ﺤت ﺠﻤﺎﺩﻯ ﺑﺎﺷﺪ. = ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺗﻨﻬﺎ &= #65259;ﻤﺎﻥ ﺷﻬﻮﺩ ﺁﺧﺮﺷﺨ&#= 65210; ﺍﺳﺖ.ﭼﻪ ﺷﻬﻮﺩ&= #65259;ﺎﻯ ﺗﺠﻠّﻰ ﺑﺎﻟﺎ= 5175;ﺮ،ﻭﻳﺎ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺣ&= #65240;ﻴﺮ ﺗﺮ.ﮐﻪ ﺑﺎﻳﺪ ﺍ= ﺯ ﻧﻮ ﺗﺪﺑﻴﺮ ﻭﺗ&= #65198;ﺑﻴﺖ ﻧﻮﻋﻰ ﺁﻧﻬﺎ ﺭ&= #65165; ﺑﻨﻤﺎﻳﺪ.ﻭ ﻣﻴ&= #64405;ﻮﺋﻴﻢ ﮐﻪ ﻓﺮﺷﺘﻪ ﻣﺮ&= #64402; ﻫﺮﮐس ﻫﻤﺎﻥ ﺁ&#= 65191;ﺮﻳﻦ ﺷﻬﻮﺩ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ. ﭼﻪ ﺗﺠﻠّﻰ ﺑﺮ&#= 65175;ﺮ،ﻳﺎ ﺗﺠﻠّﻰ ﻧﻮﻋﻰ &#= 65187;ﻘﻴﺮ ﺗﺮ.ﮐﻪ ﻫﺮ ﻧﻮﻋ= ﻰ ﺭبّ اﻟﻨﻮﻉ ﻣA= 198;ﺑﻮﻃﻪ ﺭﺍ ﺩﺍﺭﺩ.ﻭﺗﻐ&= #65268;ﻴﺮ ﺩﺭ ﻣﺎﻫﻴّﺖ ﺍ&#= 65267;ﻦ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ ﻭ ﺑﻬﺘ&= #65198; ﺷﺪﻥ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺑﺎﺗﺰﮐﻴﻪ ﺑﻴ&#= 65208;ﺘﺮ،ﻭ ﻳﺎﻗﻬﻘﺮﺍﻯ ﺭ&#= 65235;ﺘﻦ ﺑﺎ ﺷﻬﻮﺗﺮﺍﻧ&#= 65264; ﻭ ﺗﻦ ﭘﺮﻭﺭﻯ،&#= 65261;ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭﻟﺬﺗﻬﺎﻯ ﺣﻴ&#= 65262;ﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﻋﻠﻔﺰﺍﺭ ﺟﻬﺎﻥ .<o:p></o:p> = 5251;ﺎ ﺩﺭ ﺧﻮﺍﺏ ﺍﺣﺴ&= #65166;س ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﺭ&= #65165; ﻧﺪﺍﺭﻳﻢ.ﻣﮕﺮ &= #65207;ﺪﻳﺪ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ= ﺭؤﻳﺎﻫﺎ ﺍﺣﺴﺎس ﻣﺸﻬﻮ= 5193;ﺍﺕ ﺭؤﻳﺎﺋﻰ ﻭﺩﺭ= 5241; ﻭﻓﻬﻢ ﺁﻧﻬﺎ ﻫ&= #65204;ﺖ.ﮐﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65239;ﻬﻘﺮﺍﺋﻰ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ&= #1548;ﮐﺎﺑﻮﺳﻬﺎﻯ ﺗﺮﺳﻨﺎﻙ ﻭ ﺣﻴ&= #65262;ﺍﻧﺎﺕ ﺩﺭﻧﺪﻩ ﻣﻰ ﺑﻴ&= #65256;ﻨﺪ.ﮐﻪ ﻫﻤﺎﻥ ﺧﻮﺩﺷﺎ&#= 65253; ﺩﺭ ﺁﻳﻨﺪﻩ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺩﺭﮐﺎﺭﻣ&#= 65166;ﻫﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐ&= #65258; ﺧﻮﺩ ﺟﻬﻨّﻢ ﺩ&#= 65261;ﻡ ﺁﻧﺎﻥ ﺍﺳﺖ.ﮐﻪ = ﺍﮔﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﺧﻮﺷﺒﺨت ﺘﺮ ﻫﺴﺘﻨﺪ،ک= 07; ﺸﺨﺺ ﺑﺎﺭﺟﻬﻨّﻤﻬA= 166;ی ﺪﻳﮕﺮ ﺁﻧﻬﺎﺭ&#= 65165; ﺳﺒﻚ ﻣﻴﮑﻨﺪ.ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241; ﻧﻴﺰ ﺭؤﻳﺎﻫﺎ= 5263; ﻧﻴﻤﻪ ﺧﻮﺏ ﻭ ﻧ= ﻴﻤﻪ ﺑﺪ ﺩﺍﺭﻧﺪ. ﮐﻪ= ﻧﺸﺎﻧﻪ ﻣﺤﺎﺳﻦ ﺟﺪﻳﺪ &= #65261; ﺑﻘﻴﻪ ﻣﻌﺎﻳﺐ &= #65197;ﻭﺍﻧﻰ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ= ﭘﻴﺮ ﺍﻟﻬﻰ ﺗﻔﮑﻴﻚ &= #65165;ﻳﻦ ﺭؤﻳﺎﻫﺎ ﺭﺍ ﻣ&#= 65268;ﮑﻨﺪ،ﻭ ﺑﺴﺎﻟﻚ ﻳﺎﺩﺁ&#= 65261;ﺭﻯ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ &= #65203;ﺎﻟﻚ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﻣﻨﺠﺮ ﺑﻨﻔﺮﺕ &= #65203;ﺎﻟﻚ ﺍﺯ ﺻﻔﺎﺕ ﺯﺷﺖ = ﺧﻮﺩ ﻣﻴﮕﺮﺩﺩ.ﺭؤﻳ= 5166;ﻫﺎﻯ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻧﻴﺰ ﺑﺎﻫﻢ ﺗﻔ&= #65166;ﻭﺗﻬﺎﺋﻰ ﺩﺭ ﺻﺤﻨﻪ ﺭؤﻳ&#= 65166; ﻭﺩﺭﺟﻪ ﺑﺮﺩﺍ&#= 65207;ﺖ ﺩﺍﺭﻧﺪ.ﺯﻳﺮﺍ &= #65175;ﺰﮐﻴﻪ ﻫﺎﻯ ﺭﻭﺍﻥ، ﻫ&#= 65198;ﮔﺰ بطور ﻣﻄﻠق ﭘᥴ= 6;ﮐﺴﺎﺯﻯ ﻧﻤﻴﺸﻮﺩ.ﻭ ﺑﻘ&= #65262;ﻝ ﭘﻴﺎﻣﺒﺮ،ﺑﺎA= 259;ﺮﻗﺪﻡ ﭘﻴﺸﺮﻓﺖ ﺳﺎﻟ&#= 65242;،ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺩه ﻘﺪﻡ ﺟ&= #65248;ﻮﻣﻴﺂﻳﺪ، که ﺰﻭﺩﺗﺮ ﺑﺘ= 5262;ﻓﻴﻖ لقای الهی ﺑﺮ&= #65203;ﺪ. ﻭﻟﺬﺍ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩ= ﻩ ﺩﺭﺻﺪ ﺑﮑﻤﺎﻝ &= #65261;ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺮﺳﻨﺪ.ﻭﺑﻬ&#= 65208;ﺖ ﺩﻭﻡ ﺷﺒﺎﻧﻪ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﻫﻤﻴﻦ = 4404;ﺮﺩﺷﻬﺎﻯ ﻣﻠﮑﻮﺗﻰ ﺍﺳﺖ&#= 1548;ﻭﻣﻤﻠﻮ ﺍﺯ ﺣﮑﻤﺘﻬﺎﻯ &= #65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. که ﺘ&#= 65252;ﺎﻣﻰ ﺍﻳﻦ ﺣﮑﻤﺘ= ;ﻬﺎ،ﻣﻔﻬﻮﻡ ﺁﻧﺎﻥ ﻧﻴﺰ ﻧﻤ&= #65264; ﺑﺎﺷﺪ ﮔﺮﭼﻪ ﺷ&= #65260;ﻮﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺳﺎ&#= 65247;ﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ،ﺩ= 5197; ﻫﻤﻪ ﻳﮑﺴﺎﻥ ﺩ&= #65197;ﮐﻠّﻴﺎﺕ ﺍﺳﺖ.ﻭلی ﻤﺘﻔ= 5166;ﻭﺕ ﺩﺭﺟﺰﺋﻴّﺎﺕ = 5211;ﺤﻨﻪ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺗﺎ ﭼﻪ ﻧﻴﺎﺯﻯ = ﺑﺮﺍﻯ ﻭﻟﻰ ﺍﻟﻬﻰ ﻭﺳ&= #65166;ﻟﮑﺎﻥ ﻭﻯ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;.ﻭﭼﻘﺪﺭ ﺧﺪﺍﻭﻧﺪ ﺻﻠﺎ&#= 65185; ﻭﻟﻰّ ﺍﻟﻬﻰ ﻭ&#= 65267;ﺎ ﺳﺎﻟﮑﺎﻥ ﻭﻯ ﺭ&= #65165; ﺑﺪﺍﻧﺪ.ﻭ ﻋﮑس &= #65165;ﻳﻦﺭﺣﻤﺘﻬﺎA= 263; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65176;ﻤﮕﺮﺍﻥ ﺟﺎﻣﻌﻪ ﻭﺭﻫﺒ&#= 65198;ﺍﻥ ﺁﻥ ﻣﻴﺒﺎﺷﺪ،= 4400;ﻪ ﺍﮔﺮ ﺑﻴﺸﺘﺮ ﻣ&= #65262;ﺭﺩ ﻏﻀﺐ ﺍﻟﻬﻰ ﻗﺮ&= #65165;ﺭ ﮔﻴﺮﻧﺪ،ﺍﻣﮑA= 166;ﻧﺎﺕ ﻣﺎﻟﻰ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ ﺑﻴﺸﺘﺮﻯ ﺑﺪﺳ&#= 65174; ﻣﻴﺂﻭﺭﻧﺪ،ﮐA= 258; ﺳﺘﻤﮑﺎﺭﻯ ﺑﻴ&#= 65208;ﺘﺮﻯ ﻧﻤﺎﻳﻨﺪ،ﺗﺎ = 5169;ﻘﻬﻘﺮﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻋﻤ&#= 65268;ﻖ ﺗﺮ ﻭﺗﺎﺭﻳﮑﺘ&#= 65198; ﻭﺣﻘﻴﺮ ﺗﺮ ﺩﺭ&= #65251;ﺴﺦ ﻭﻓﺴﺦ ﻋﻤﻴﻖ ﺗ&= #65198; ﺑﺮﻭﻧﺪ.ﻣﺎﻧﻨ&#= 65194; ثرﻭﺗﻤﻨﺪﺍﻥ A= 261; ﺳﻴﺎﺳﺘﻤﺪﺍﺭ= 5165;ﻥ ﻭ ﮔﺮﺩﻧﮑﺸﺎﻥ &= #65183;ﺎﻣﻌﻪ.<o:p></o:p> = 5191;ﺎﻃﺮﺍﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻄ&= #65198;ﺡ ﻧﻴﺴﺖ.ﻣﮕﺮ ﺁث&#= 1575;ﺭ ﻣثبت و خیر ﻳﺎ= ; ﻣﻨﻔﻰ و شرّ ﺁﻧﭽﻪ ﺍA= 199; ﺧﺎﻃﺮﺍﺕ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ثبت ﺷﺪA= 257; ﺑﺎﺷﺪ.ﻭﻟﺬﺍ ﺻ&= #65236;ﺎﺕ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﻗ&= #65170;ﻠﻰ ﺧﻮﺩﺭﺍ ﻧﺪﺍﺭ&#= 65193;،ﻭﻟﻰ ﺍﺯ ﺭﻓﺘﺎﺭ ﺁﻧ&= #65260;ﺎ ﻣﻴﺘﻮﺍﻥ ﺩﺭﻳ&#= 65166;ﻓﺖ،ﮐﻪ ﺳﺎﺑﻘﻪ ﻣﻴﻤﻮ&#= 65255;ﻰ ﻭ ﻳﺎ ﺣﺘﻰ ﮔﺮﮒ= ﻭﮔﻮﺳﻔﻨﺪﻯ ﺩﺍﺭﻧﺪ.ﻭﺳﺎﻟ&#= 64401;ﺎﻥ </spa= n>ﺑﺎﺗﺨﻠﻴﻪ ʌ= 61;ﺗﺤﻠﻴﻪ ﻭﺗﺠﻠﻴﻪ ﻫﺎﻯ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﻋﻤ&= #65248;ﺎ ﺁثاﺭ ﺗﻮﺣّﺶ A= 239;ﺒﻠﻰ ﺭﺍ ﭘﺎﮐﺴﺎﺯﻯ &= #65251;ﻴﮑﻨﻨﺪ.ﻭﺍﮔ= 5198; ﺑﺎﺯ ﺁثاﺭﻯ ﺍ= 5199; ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺩ&= #65197; ﺭﻭﺡ ﺑﺎﺷﺪ،ﺩ= 5197; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻋﺎﻗﻞ ﻭﻗﻄﻌﺎ &= #65227;ﺎﺷﻖ ﺗﺮ ﻭﺷﺎﻳﺴته = 5176;ﺮ ﺗﺰﮐﻴﻪ ﻣﻴﮑﻨ&#= 65194;.ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﺑﺎ ﮐﻤ= 5176;ﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﭘ= ;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻣﻴﮑﻨﺪ &= #65261;ﺩﺭ ﻫﺴﺘﻰ ﺟﺰ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻟﻠﻪ،ﺭﻭﺍﻥ = 5251;ﻄﻠﻘﺎ ﭘﺎﻙ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﺩ.ﭘس ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩ= ﻩ ﺩﺭﺩﺭ ﺻﺪ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﻳﻌﻨﻰ ﺩﺭ &= #65187;ﺪّ ﮐﻔﺎﻳﺖ ﻭ ﺷﺮﻁ = ﮐﺎﻓﻰ ﭘس ﺍﺯ ﺗﺤﻘﻖ ﺷ&= #65198;ﻭﻁ ﻟﺎﺯﻡ، ﻳﺎ ﻫﻤ&#= 65166;ﻥ ﮐﻮﻓﻪ ﺳﺎﻟﻚ ﻭ&= #65247;ﺎﻳﺖ ﻋﻠﻰّ، ﮐﻪ ﺭﺳ= 5268;ﺪﻥ ﺑﺨﺎﻧﻪ ﻋﻠﻰّ= 548;ﺩﺭ ﺷﻬﻮﺩ ﺻﻮﺭﺕ ﻣ&= #65198;ﺗﻀﻮﻯ ﺍﺳﺖ.ﻭﮐﺴﺎﻧﻰ &= #64400;ﻪ ﺑﺸﻬﻮﺩ ﻣﺼﻄﻔ&#= 65262;ﻯ ﻧﻴﺰ ﻣﻴﺮﻭﻧﺪ&#= 1548; ﺻﻮﺭﺕ ﺩﺭ ﺣﺠﺎ&= #65167; ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ &= #65197;ﺍ ﻣﻰ ﺑﻴﻨﺪ،ﺗﺎ &#= 65211;ﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﺑ&= #65268;ﺎﺑﻨﺪ. ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺳ&= #65248;ﻮﮐﻰ ﻭﺷﻬﻮﺩﻯ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻋﻮﺍﻡ ﻭﺷﺎﻳﺪ &= #65227;ﺮﻓﺎ،ﺧﻮﺩﺷʋ= 66;ﻥ ﺍﻭﻟﻴﻦ ﭘﻠّﻪ &#= 65255;ﺠﺎﺕ ﺳﺎﻟﻚ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺩﺭ ﺷﻬﻮﺩ ﺻﻮﺭ&= #65173; ﻣﺮﺗﻀﻮﻯ ﻣﻮﻟ&#= 65166; ﻋﻠﻰّ ﺗﺒﺪﻳﻞ &#= 65169;ﻌﺒﺎﺭﺕ ﮔﺮﺑﻪ ﻣﺮﺗﻀﻰ &= #65227;ﻠﻰّ ﺩﺭﺁﻭﺭﺩﻩ،ﮐA= 258; ﺍﺯ ﻫﺮ ﻃﺮﻑ ﭘﺮ= ﺕ ﺷﻮﺩ ﺑﺎﺯ ﭼﻬﺎ&= #65197; ﺩﺳﺖ ﻭﭘﺎ ﺑﺮﻭ&= #65263; ﺯﻣﻴﻦ ﻣﻴﺮﺳﺪ.&= #64400;ﻪ ﮔﺮﺑﻪ ﻫﻤﺎﻥ ﻗ&= #65198;ّﻩ ﻳﺎ ﺧﻮّﺭﻩ ﺷﻬ&#= 65262;ﺩﻯ ﺍﺳﺖ ﻭ ﺳﺎﻟﻢ ﺑ= ﺰﻣﻴﻦ ﺍﻓﺘﺎﺩﻥ،ﻫﻤA= 166;ﻥ ﻧﺠﺎﺕ ﺭﻭﺡ ﺷﺎ&= #65259;ﺪﺍﻥ ﺍﻳﻦ ﺷﻬﻮﺩ ﻣﺮ&= #65175;ﻀﻮﻯ ﺩﺭﻧﺴﺦ ﺑﻬﺘﺮ &= #65169;ﺸﺮﻯ ﻭﺣﺘﻰ ﺭﺟﻌﺖ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻭﺳﻠﺎﻣ&#= 65176;ﻰ ﺧﻮﺩﺭﺍ ﺍﺯ ﻧﻈ&= #65198; ﺍﻟﻬﻰ ﻭﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺑﺪﺳﺘﺁﻭﺭﺩه ﺎﻧﺪ. ﻭﺍﻳﻦ ﮔﻮ= ﻧﻪ ﻣثل هاﻯ دست ک= ارﻯ ﺷﺪﻩ،ﻋﻤﻴﻖ ﺗ= 5198; ﺩﺭ ﺩﻝ ﻣﺮﺩﻡ ﻋ= ﺎﻣﻰ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65255;ﺪ. <o:p></o:p> = 5175;ﻮﺟّﻪ ﻣثبت ﻭ ﻓﻌّﺎʌ= 45; ﻣﺎ،ﺑﺎ ﻣﻠﺎﺣﻈﻪ ﻋﻨﺎ&#= 65211;ﺮ ﮔﺬﺷﺘﻪ ﻭﺷﺎﻣ&#= 65246; ﺩﻳﻤﻮﻣﺖ ﺣﺎﻝ &= #65187;ﺎﺿﺮ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺗﻮ&= #65183;ّﻪ ﻳﻚ ﺣﺎﻟﺖ ﺳﻠﺒ&= #65264; ﻭﻣﻨﻔﻰ ﻭﻣﻨﻔ&#= 65228;ﻞ ﭘﺎﺳﻴﻮ ﻧﻴﺴﺖ.&= #64400;ﻪ ﺧﺎﺹ ﺗﻮﺟّﻪ ﺑ&#= 65188;ﺎﻝ ﺣﺎﺿﺮ ﺑﺎﺷﺪ. ﺑ= ﻠﮑﻪ ﻓﻌﻞ ﻭﺗﻔﮑّﺮ &#= 65169;ﺎ ﮐﻮﺷﺸﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺗﻮﺟّﻪ ﻓﻌﻠﻰ &#= 65251;ﺎ ﺑﺎ ﺧﻴﺎﻧﺖ ﺣﺎ&= #65235;ﻈﻪ ﻫﻤﺮﺍﻩ ﺍﺳﺖ.ﮐ&= #65258; ﺩﺍﺭﺍﻯ ﻗﺒﻞ ﻭ = ﺑﻌﺪ،ﻭﮐثرﺕ ﻭﻓﺎﺻﻠﻪ ﻭﺷﮑ&#= 65246; ﻭﺻﻮﺭﺕ ﻣﻰ ﺑﻴ&= #65256;ﻨﺪ.ﺁﻥ ﺗﻮﺟّﻬﻰ ﻣﻔﻴ= 5194; ﺍﺳﺖ،ﮐﻪ ﺣﺎﻓ= 5224;ﻪ ﺁﻧﺮﺍ ﭘﺬﻳﺮﻓ&#= 65176;ﻪ، ﻭﻟﻰ ﺩﺭ ﺗﻮﺟّ&#= 65258; ﺑﭙﺎﺋﻴﻦ ﻧﻤﺎ&#= 65267;ﺪ.ﻭﺩﺭ ﺗﻮﺟّﻪ ﺑﺒﺎﻟ= 5166; ﻭﺑﺮﺗﺮ،ﺣﺎﻓA= 222; ﺣﻘﻴﻘﺖ ﻭ ﺣﺘﻰ = ﺗﺨﻠﻴﻪ ﻣﻴﮕﺮﺩﻧﺪ. ﮐﻪ = ﺳﻌﻰ ﻭﮐﻮﺷﺶ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺭﺍﻩ ﺧﺪﺍ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻣﮕﺮ ﺩﺭ= ﺑﺎﺯﮔ= ;ﺸﺖ ﺑﺨﻠﻖ،ﮐﻪ ﺗﻮ= 5183;ّﻪ ﺑﺒﺎﻟﺎ ﻭﭘﺎﺋ&#= 65268;ﻦ ﺩﺭ ﺣﺎﻓﻈﻪ ﺣﻔ&= #65222; ﻣﻴﮕﺮﺩﺩ.ﺣﺎﻓ&#= 65222; ﺗﻨﻬﺎ ﺩﺭ ﮐﻮﺩ&= #64400;ﻰ ﺗﺎ ﺭﺳﻴﺪﻥ ﺍﻭ = ﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﺧﺪ&= #65251;ﺖ ﻣﻴﮑﻨﺪ،ﺍﺯ ﺁ= 5253; ﭘس ﺑﺮﺍﻯ ﺗﻌﺎ&#= 65247;ﻰ ﻋﻘﻠﻰ،ﺑﺎﻳﺪ = 5175;ﻀﻌﻴﻒ ﻭﺗﺨﻠﻴﻪ ﮔﺮﺩ&#= 65193;.ﺣﺎﻓﻈﻪ ﺩﺭﺑﺎﺯﮔﺸﺖ ﺩ&#= 65165;ﺩﻥ ﻗﺴﻤﺘﻰ ﺍﺯ ﺳﺎ&= #65169;ﻘﻪ ﻭ ﺗﺄﻣّﻠﺎﺕ ﻭ&#= 65251;ﻄﺎﻟﻌﺎﺕ ﺟﺪﻳﺪﺵ،ﺣﺎﻓA= 222; ﺟﺪﻳﺪﻯ ﻣﻴﺴﺎ&#= 65199;ﺩ. ﺿﻤﻨﺎ ﺣﺎﻓﻈﻪ &= #65187;ﺎﺿﺮ ﺩﺭ ﺟﺮﻳﺎﻥ،ﺑ= 5166;ﻳﺪ ﺑﺂﻳﻨﺪﻩ ﻧﻴﺰ &= #65255;ﻈﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65175;ﺎ ﻫﺪﻓﻤﻨﺪ ﮔﺮﺩ&#= 65193;.ﮔﺬﺷﺘﻪ ﺑﺼﻮﺭﺕ ﺗﻤﺮﮐ&#= 65200; ﺣﺎﻓﻈﻪ ﺩﺭ ﺣﺎ&= #65245; ﺣﺎﺿﺮ ﺣﻀﻮﺭ ﺩ&= #65165;ﺭﺩ.ﻭ ﻋﻨﺎﺻﺮﻯ ﺍﺯ ﺁ&= #65267;ﻨﺪﻩ،ﺑﺮﺣﺴʋ= 68; ﻫﺪﻓﻬﺎ ﻭ ﺁﺭﺯ&= #65261;ﻫﺎ، ﺑﺤﺎﻝ ﺣﺎﺿﺮ ﻣ&= #65268;ﺂﻳﻨﺪ.ﻳﻌﻨﻰ ﺁﻧﭽﻪ ﺗﺨﻴّﻞ &#= 65251;ﻴﮑﻨﻴﻢ ﻳﺎ ﺗﻮﻗّﻊ ﺍﺯ &= #65153;ﻳﻨﺪﻩ ﺩﺍﺭﻳﻢ،ﺣﻀﻮA= 197; ﺩﺍﺭﻧﺪ.ﺍﺭﺯﻳ&#= 65166;ﺑﻰ ﻫﺎﻯ ﮔﺬﺷﺘﻪ ﻭ = ﺁﺭﺯﻭﻫﺎﻯ ﺁﻳﻨﺪه ﻨﻴﺎﻣ= 5194;ﻩ،ﺩﺭ ﺑﻴﻨﺶ ﺣﺎﻝ ﺣﺎ&= #65215;ﺮ ﻧﻘس ﺩﺍﺭﻧﺪ.ﻭ&#= 65247;ﺬﺍ ﻭﺍﻗﻊ ﭘﺬﻳﺮﻯ &= #65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﻧﻮﻋﻰ ﺍﻳ&= #65194;ﺁﻟﻴﺴﻢ ﻏﻴﺮ ﺣﻘﻴﻘﻰ ﺍ&= #65203;ﺖ.ﮐﺎﺭ ﺑﺮﺩ ﻣﻌﻤﻮﻟﻰ &= #65165;ﺯ ﺣﺎﻝ ﺣﺎﺿﺮ، ﺩ&#= 65197; ﺗﻄﺒﻴﻖ ﺁﻥ ﺑﺮ = ﻳﻚ ﻣﺪﺕ ﺩﺭﺍﺯ ﺯﻣ&= #65166;ﻧﻰ ﻭﻗﺘﻰ ﻣﺸﺮﻭﻋ&#= 65268;ّﺖ ﺩﺍﺭﺩ،ﮐﻪ ﺍﺯ &#= 65267;ﻚ ﻋﻤﻞ ﺍﺯ ﻣﺠﻤﻮ&= #65227;ﻪ ﻋﻤﻠﻴّﺎﺕ ﺗﻮ= 5183;ّﻪ ﺩﺍﺭﺩ.ﻣﺎﻧﻨﺪ &= #65227;ﺼﺮ ﺣﺎﺿﺮ ﻭﺗﻮﺳﻌ&#= 65258; ﻓﻌﻠﻰ ﻭﺟﻨﮓ ﮐ&= #65256;ﻮﻧﻰ ﺧﻮﺩ ﺩﺭﻣﺒﺎﺭ&#= 65199;ﺍﺕ،ﻭﻟﻰ ﺣﺎﺿﺮ ﺧﻮﺍﻧﺪ&#= 65257; ﻣﻴﺸﻮﻧﺪ.ﻣﮕﺮ &= #65165;ﺯ ﻳﻚ ﮐﻞّ، ﮔﺮﭼ= 5258; ﺩﺭﺍﺯ ﻣﺪﺕ ﺑﺎ&= #65207;ﺪ.ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ.ﺗﻌﺒ&#= 65268;ﺮ ﺩﺭﺳتی اﺳﺖ، ʋ= 65;ﻣﺎ ﻫﺮﻳﻚ ﺍﺯ ﺍﺟﺰ&= #1575;ء ﺁﻥ ﺍﮔﺮ ﺩﺭ ﻧﻈ= ﺮ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﻫﻤﻪ ﺁﻧﺮﺍ ﺣﺎﺿﺮ ﻭ&= #65169;ﻰ ﺯﻣﺎﻥ ﻧﺨﻮﺍﻫ&#= 65268;ﻢ ﺩﺍﻧﺴﺖ.ﻫﻤﻴﻦ &= #65219;ﻮﺭ ﻟﺤﻈﻪ ﻭﺁﻥ،ﮐ= 5258; ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﻳ&= #65242; ﮐﻞ ﺑﮑﺎﺭ ﺭﻭﺩ&= #1548;ﻭﺗﺎ (ﺁﻥ) ﻭ ﻟﺤﻈﻪ ﺑᥴ= 6;ﺷﺪ.ﻭﺍﮔﺮ ﺟزء (ﺁﻥ) ﺭﺍ ﺩﺭ= ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ،ﻗﺴA= 252;ﺘﻰ ﺍﺯ (ﺁﻥ) ﻧﻴﺰ ﺑᤨ= 5;ﺬﺷﺘﻪ ﻣﻴﺮﻭﺩ ﻭ ﻗﺴﻤ&= #65174; ﺩﻳﮕﺮ ﻧﻴﺎﻣﺪ&#= 65257; ﮐﻪ ﻣﻴﺘﻮﺍﻧﻴ&#= 65250;، ﻟﺤﻈﻪ ﺗﻮﺟّﻪ &#= 65197;ﺍ ﺗﻮﺳﻌﻪ ﺑﺪﻫﻴ&#= 65250;، ﻳﺎ ﻧﻨﮓ ﮐﻨﻴﻢ = ﻭﺍﺯ ﺗﺨﻴّﻞ ﮐﻤﻚ ﺑ&#= 64405;ﻴﺮﻳﻢ.ﻣﻴﺘﻮA= 165;ﻧﻴﻢ ﺑﺮﻫﻪ ﺩﺭﺍﺯﻯ &= #65165;ﺯ ﺯﻣﺎﻥ ﺭﺍ ﺣﺎﺿ&= #65198; ﺩﺭ ﺟﺮﻳﺎﻥ ﮐﻨ&= #65268;ﻢ.ﻭﻧﺴﺒﺖ ﺑﺘﻮﺟّﻪ ﺩﻳﮕ= 5198;ﻯ،ﻳﻚ ﻭﺍﺣﺪ ﻣﺴﺘﻘﻞ &= #65169;ﺪﺍﻧﻴﻢ.ﻭ </spa= n>ﻟﺤﻈﻪ ﺩﺭ ﺗA= 262;ﺟّﻪ ﻋﻤﻠﺎ ﺍﻧﺘﺰﺍ&#= 65225; ﺫﻫﻨﻰ ﺍﺳﺖ.ﻫﺮ&= #64380;ﻪ ﺧﻮﺩ ﺗﺨﻴّﻞ ﻭ&#= 65165;ﺩﺭﺍﻙ ﺑﻴﺸﺘﺮ،ﻟﺤﻈA= 258; ﺗﻮﺟّﻪ ﮐﻮﺗﺎ= 5259;ﺘﺮ ﺍﺳﺖ. ﻭﺩﺭ ﺗﻤﺮ= ﮐﺰ ﺷﻬﻮﺩﻯ،ﺩﻭﺍA= 249; ﺗﻮﺟّﻪ ﺣﺎﻟﺖ &#= 65175;ﺠﺮﻳﺪ ﻭﺑﻰ ﺳﺎﺑﻘﻪ ﺧ&= #65262;ﺍﻫﺪ ﺳﺎﺧﺖ.ﻭﻣﻴﺘﻮ&#= 65165;ﻧﻴﻢ ﭼﻨﺎﻥ ﺗﺨﻴّﻞ &#= 64400;ﻨﻴﻢ،ﮐﻪ ﻣﺤﺪﻭﺩﻩ ﺗﻮﺟ&#= 65258; ﺁﻧﻘﺪﺭ ﮐﻢ ﺷﻮ&= #65193;،ﮐﻪ ﻧﻘﻄﻪ ﻧﺎﻣﺘﻨ&#= 65166;ﻫﻰ ﺩﺭ ﮐﻮﭼﻚ ﺑﺸﻮ&= #65193;.ﭼﻪ ﺩﺭ ﺣﺎﻝ ﺍﻭﻝ ﻣ= ﻴﺘﻮﺍﻧﻴﻢ ﺑﺎ ﺗﻮﺳﻌﻪ ﻟﺤ&= #65224;ﻪ،ﺗﻮﺟّﻪ ﻭ ﻣﻠﺎﺣﻈﻪ ﺳﺮ&= #65267;ﻊ ﻭﮐﻮﺗﺎﻩ ﺑﺼﻌ&#= 65262;ﺩ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺑ&#= 65166;ﻟﺎ ﺑﺒﺮﻳﻢ ﻭ ﺑﺂﻳ&= #65256;ﺪﻩ ﺃﺑﺪﻳّﺖ،ﮐﻪ A= 251;ﻴﺘﻮﺍﻧﻴﻢ ﺩﺭ ﻟﻤﺤﻪ ﻭﺍﺣ&= #65194; ﻭﻧﻈﺮﻯ ﺳﺮﻳﻊ &= #65261;ﮐﻮﺗﺎﻩ،ﺑﻨʌ= 68;ﺮﻭﻯ ﺍﺩﺭﺍﻙ ﺧﺪﺍﺋ&#= 65264; ﺑﺮﺳﺎﻧﻴﻢ.ﻭ ﺑ&= #65166;ﻟﻌﮑس ﺩﺭ ﻫﺒﻮﻁ ﺑﻨﻘ&= #65220;ﻪ ﺭﻳﺎﺿﻰ ﺑﺮﺳﻴ&#= 65250;.ﻭﻟﻰ ﻫﺮ ﺩﻭ ﺣﺎﻝ ﺗﺨ= ﻴّﻞ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ.&= #65175;ﺨﻴّﻞ ﺃﺑﺪﻳّﺖ ﻳﻚ ﻧ&#= 65262;ﻉ ﺗﻮﺟّﻪ ﺩﺭﺍﺯ &#= 65251;ﺪﺕ ﺍﺳﺖ. ﻭﻟﻰ ﺑﺎﺯ= ﮔﺬﺷﺘﻪ ﻭﺁﻳﻨﺪﻩ،ﻣﺒA= 268;ّﻦ ﺧﻴﺎﻝ ﻫﺮ ﻭﻫﻤ&= #65264; ﻭﺗﻮﻫّﻢ ﻧﻴﺴ= 5174;. ﺑﻠﮑﻪ ﺑﺮﺣﺴﺐ &= #65207;ﺄﻥ ﻣﻘﺎﻡ ﻧﺴﺒﻰ ﺗ&= #64401;ﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﺍﺳﺖ.ﻭ ﻗﺪﺭﺗﻬ&= #65166;ﻯ ﻋﻘﻠﻰ ﻭﻣﻌﺮﻓ&#= 65176;ﻰ،ﮐﻪ ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺎ ﮐﻤﻚ ﺧﺪﺍﻭ&= #65255;ﺪ،ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ ﺟﺪﻳﺪ ﺭ&= #65261;ﺣﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ&= #1548; ﺩﺭ ﺍﻳﻦ ﺗﺨﻴّ&#= 65246; ﺃﺑﺪﻳّﺖ ﻣﻴﺘ= 5262;ﺍﻧﻨﺪ ﺑﻬﺘﺮ ﺍﺑﺪﻳّ= 5174; ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65259;ﺴﺘﻰ ﺭﺍ ﺩﺭﻣﻘﺎﻡ ﺟ&= #65194;ﻳﺪ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺧﻮﻳش ﺪﺭﺍﻳﻦ &#= 65175;ﺨﻴّﻞ ﺃﺑﺪﻳّﺖ،ﻣﻴʋ= 76;ﻮﺍﻧﻨﺪ ﺑﻬﺘﺮ ﺃﺑﺪﻳّ= 5174; ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65259;ﺴﺘﻰ ﺭﺍ،ﺩﺭ ﮐﻞّ (ﺧ&#= 65194;ﺍ ﺩﺍﺧﻞ) ﺑﺒﻴﻨﻨ&= #65194;.ﻣﺎﻧﻨﺪ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ،ﮐﻪ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس کسی ،ﺷﻬﻮﺩ ﻗʋ= 70;ﻠﻰ ﻭﺗﻤﺎﻡ ﻣﺮﺍﺗ&#= 65168; ﺍﺭﺑﺎﺏ ﻧﻮﻉ،= 5239;ﺒﻞ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﺟﻤﻌﺎ ﻧﻘﻄﻪ ﮐ&= #65262;ﭼﻚ ﺩﺭ ﻭﺳﻌﺖ ﺑﻴﮑ&= #65198;ﺍﻥ ﻋﺮﺵ ﻣﻴﺒﺎﺷﺪ.&= #65169;ﺘﻌﺒﻴﺮ </spa= n>ﺩﻳﮕﺮ،ﺟﻤﻊ= ; ﺗﻤﺎﻡ ﺗﮑﺎﻣﻠﺎﺕ ﭘﻴ&#= 65208;ﻴﻦ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺟ&= #65252;ﺎﺩﻯ ﻭﺟﻤﺎﺩﻯ ﻭ ﮔﻴ&= #65166;ﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ &#= 65235;ﺮﺍﻭﺍﻥ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻳ&= #65256;ﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65165;ﺯ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﺗﺎ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65165;ﻟﺄﻧﻮﺍﺭ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ،ﭼﻮﻥ ﻧﻘﻄﻬﺎﻯ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻫﻨﻮ&#= 65199; ﺑﻰ ﻧﻬﺎﻳﺖ ﺩﺍ&= #65193;ﻩ ﻫﺎ ﻭﺭﺣﻤﺘﻬﺎ &= #65261; ﻋﻘﻠﻬﺎﻭﮐﺮﺍ= 5251;ﺎﺕ ﺑﺮﺍﻯ ﻣﺨﻠﻮﻗ&#= 65166;ﺕ ﺧﻮﺩ ﺩﺭ ﭘﻴﺶ ﺩ= ﺍﺭﺩ.ﻭ ﺍﻳﻦ ﺍﻫﻤﻴّﺖ &#= 65247;ﺰﻭﻡ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65165;ﻣﺮﻭﺯ ﻣﺎﺭﺍ ﻧﺸﺎﻥ ﻣ&= #65268;ﺪﻫﺪ.ﮐﻪ ﺑﻬﺸﺘﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻫﺴﺘﻨﺪ.ﺑﻬﺸﺘ&#= 65260;ﺎﻯ ﻧﻮﻋﻰ ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﻭﺍﻣﮑﺎﻧﺎﺕ ﺑ&#= 65268;ﺸﺘﺮ ﺩﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭ= ﺭﻭﺍﻥ ﻭﺭﻭﺡ ﭼﻬﺎﺭ ﺑ&= #65228;ﺪﻯ ﺁﻳﻨﺪﻩ، ﻭﻣﻮ= 5183;ﻮﺩﻳّﺘﻬﺎﻯ ﭘﻴﺸﻴﻦ ﭼﻬﺎﺭ &= #65169;ﻌﺪﻯ،ﺩﺭ ﺩﻩ ﺑُﻌﺪﻯ ﻭ ﻫ&= #65200;ﺍﺭ ﺑُﻌﺪی ﻮﺑﻴﺸA= 176;ﺮ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ&= #1548; ﮔﻮﺋﻰ ﺻﻔﺎﺕ ﻭ&= #65251;ﺎﻫﻴّﺖ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65175;ﺎ(ﺍﻟﻠﻪ ﺷﺪﻥ)ﺭﺍ ﻣﻴﺘﻮ&= #65165;ﻥ ﮐﺮﺩ. ﻭﻟﻰ ﺍﻣﺮ= ﻭﺯ ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ &= #65169;ﻮﻟﺎﻳﺖ ﺳﻠﻮﻙ ﻣﺤﻤﺪﻯ&#= 1548;ﻭ ﻫﻔﺖ ﺷﻬﻮﺩ ﻣﻴ&= #65204;ّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ح اﻟﻘﺪس ﺮﺏّ ﺍA= 247;ﻨﻮﻉ ﺑﺸﺮی ﺒﺎﻳﺪ ﺭ&#= 65203;ﻴﺪ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﭼﻮﻥ ﺭﺏّ ﺧﻮﺩﺭﺍ ﻣ&#= 65248;ﺎﺣﻈﻪ ﮐﺮﺩﻡ،ﺩﻳﺪﻡ = 705;ه ﻤﺪﺍﻡ ﻣﻴﮕﻔﺖ&#= 1548;ﻳﺎ ﻗﺪّﻭس ﻳﺎ ﺳُA= 170;ّﻮﺡ.ﻳﻌﻨﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺍﻯ ﺧﺪﺍﻯ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﺧﻮﺩ ﺭﺣﻤﺎ&= #65253; ﺗﻘﺪﻳس ﺑﻴﺸﺘ= 5198;،ﻭﺗﺴﺒﻴﺢ ﺑﻴﺸﺘﺮ ﺍﺯ ﮐﺎ&= #65251;ﻠﺎﻥ ﺑﺸﺮﻯ ﺩﺍﺭﺩ.ﭘ&= #1587; ﻫﻨﻮﺯ ﺳﺎﻟﮑﺎ&#= 65253; ﻭﮐﺎﻣﻠﺎﻥ ﺑﺸ&#= 65198;ﻯ،ﺁﻥ ﭼﻨﺎﻥ ﺗﻘﺪﻳس &#= 65261;ﺗﺴﺒﻴﺤﻰ ﮐﻪ ﮐﺮﺩه اﻧﺪ= 548;ﮐﺎﺭ ﺯﻳﺎﺩﻯ ﻧﮑﺮﺩ&#= 1607; اﻧﺪ. ﭘس ﺗﻮﺍﻥ &= #65227;ﻘﻠﻰ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑ&= #65268;ﺸﺘﺮی ﺪﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ = ﻟﺬﺍ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ &= #65169;ﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳ&#= 65166;ﻟﮑﺎﻥ،ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳﺖ </spa= n>ﺩﺭ ﺷﺮﻁ ﮐﺎA= 235;ﻰ،ﭼﻮﻥ ﺣﺘﻰ ﺃﻋﻠﻢ ﺍﻟ&= #65260;ﻰ ﺩﺳﺖ ﺩﺍﺩ،ﻭ ﺑ&#= 65166; ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩ= ﺭ ﺻﺪ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺳﺎﻟﻚ ﺭﺍ ﺑﻨﺠ&= #65166;ﺕ ﻣﻴﺮﺳﺎﻧﺪ.ﺑﺎ&#= 65267;ﺪ ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﻭ ﺑﻴﺸﺘﺮ ﺩﺭ ﺗ= ﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﮐﻪ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ ﺍﻧﺠﺎ&#= 65249; ﺩﺍﺩ. ﺍﻧﻮﺍﻉ ﻣ= ﺨﺘﻠﻒ ﻧﻔس ﻭﺭﻭﺍﻥ ﺭ&#= 65165;،ﺍﺯ ﮔﻴﺎﻩ ﺗﺎ ﺍﻧﺴ&= #65166;ﻥ، ﮔﺮﭼﻪ ﺑﺎﻫﻢ ﺷ&= #65170;ﺎﻫﺘﻰ ﻧﺪﺍﺭﻧﺪ،ﺑﺎA= 199; ﻗﺎﺑﻞ ﺗﻌﺮﻳﻒ &= #65261;ﺍﺣﺪ ﻫﺴﺘﻨﺪ. ﮐﻪ ﻧﺎ= ﻡ ﺟﺎﻥ ﻭﻧﻔس ﻭﺭ&#= 65261;ﺍﻥ ﺩﺍﺭﺩ ﻭﺍﻳﻦ ﺭ&= #65261;ﺍﻧﻬﺎ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ،ﭘﺸﺖ ﮔﺮﺩﻥ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻇﺎ&= #65259;ﺮﺍ ﻧﻤﻴﺘﻮﺍﻥ ﻓﻄ&#= 65198;ﺕ ﻭﻃﺒﻴﻌﺖ ﻭﻋﺎ&#= 65251;ﻞ ﻣﺸﺘﺮﻙ ﺑﻴﻦ ﺁ&= #65255;ﻬﺎ ﭘﻴﺪﺍ ﮐﺮﺩ.ﻋﺎ&= #65251;ﻞ ﻣﺸﺘﺮﻙ ﻣﺒﺪﺃ &= #65165;ﻭﻟﻴﻪ ﺃﺯﻟﻰ ﺭﻭﺡ ﻓﺮ&= #65193;ﻯ ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﺟ&#= 65198;ﻳﺎﻥ ﺯﻣﺎﻧﻬﺎﻯ ﮔﺬ&#= 65207;ﺘﻪ،ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻋ&#= 65264; ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺶ = ﺗﺮ ﺁﻣﺪه اﻧﺪ.ﮔﻮ= 5163;ﻰ ﻫﺮ ﺭﻭﺡ ﮐﻪ ﺯﻭ= ﺩﺗﺮ ﺁﻏﺎﺯ ﺣﺮﮐﺖ ﺃ&= #65199;ﻟﻰ ﮐﺮﺩﻩ،ﻓﻌﻠﺎ = 5193;ﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﺑﺎﻟﺎﺗﺮﻯ ﺍﺳ&#= 65174;.ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺩﻟﺎ&= #65163;ﻞ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ &= #64344;ﻴﺸﺮﻓﺖ ﺑﺮﺧﻰ ﺍﻧﻮﺍﻉ &= #65169;ﺎﺷﺪ.ﮐﻪ ﺧﺒﺮ ﻧﺪﺍﺭیم .&#= 65251;ﺎﻧﻨﺪ ﺍﻳﻨﮑﻪ ﻣﻮﺟﻮ&#= 65193; ﺩﺭ ﻫﺮ ﻧﻮﻋﻰ،&#= 65193;ﺭ ﺗﻮﻟﺪ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ ﺩﺭ ﺟﻬﺎﻥ،ﺑﺎ &#= 65203;ﺮﻧﻮﺷﺘﻬﺎﻯ ﺳﺨﺖ ﺗﺮﻯ ﺭﻭﺑ&= #65198;ﻭ ﺷﺪﻩ ﺑﺎﺷﺪ. ﻃﺒ= ﻌﺎ ﺁﻣﻮﺯﺵ ﻭﺗﮑﺎ&#= 65251;ﻞ ﻃﺒﻴﻌﻰ ﺑﻴﺸﺘ&#= 65198;ﻯ ﻳﺎﻓﺘﻪ ﺍﺳﺖ. ﻭ= ﺍﮐﻨﻮﻥ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺳﺖ،ﮐﻪ ﺧﻮﺩ ﻓﺼﻮﻝ ﻓﺮ&= #65165;ﻭﺍﻥ ﺩﺍﺭﺩ،ﺗﺎ ﺑﻌ= 5240;ﻞ ﮐﺎﻓﻰ ﻭ ﺑﺴﺮﻋ&= #65174; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺍﺭﺍﺩﻯ،ﻳﺎ ﻧ= 5268;ﻤﻪ ﺍﺭﺍﺩﻯ ﺩﺭ ﺧﻮ&= #65267;ﺸﺘﻦ ﺩﺍﺭﻯ ﺑﺮﺳﺪ، &#= 65175;ﺎﺩﺭﺁﻳﻨﺪﻩ ﻫﺎ ﺑﺎﻧﻮﺍﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺑﺮﻭﺩ.ﺁ&= #65255;ﻬﻢ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻃﺒﻖ ﺧﻮﺍﺳﺘﻪ &= #65191;ﺪﺍﻭﻧﺪ،ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 65193;ﺭ ﻭﻟﺎﻳﺖ ﻫﺎﻯ ﺷ&= #65208;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ.ﮐﻪ = ﺍﮔﺮ ﺑﺎ ﺩﺍﺷﺘﻦ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﮐﺎﻓﻰ،ﭼﻮﻥ ﻋ= 5240;ﻞ ﭘﻴﺶ ﺑﺮﻭﺩ.ﻭﺍ&= #65247;ّﺎ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺍﻳﻦ ﻧﻔس ﻭﺭﻭﺍﻥ ﻋ&#= 65240;ﺐ ﺭﻭﻯ ﻣﻘﺎﻡ ﺍﻟ&= #65260;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﺑﺎﻧﻮﺍﻉ ﺣﻘﻴﺮ ﺗﺮ ﺑﻴﺸ&= #65176;ﺮ ﺑﻘﻬﻘﺮﺍ ﻣﻴﺮ&#= 65261;ﺩ،ﻭﺻﺪﻫﺎ ﻫﺰﺍﺭﻭﺣتی ﻤA= 268;ﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﻋﻘﺐ ﻣﺎﻧ&= #65194;ﮔﻰ ﺧﻮﺍﻫﻨﺪ ﻳﺎﻓ&#= 65174;.ﮐﻪ ﺑﺎﻳﺪ ﺗﮑﺮﺍﺭ</= span> </spa= n>ﮔﺬﺷﺘﻪ ﻫﺎ A= 197;ﺍ ﺩﺭﺁﻳﻨﺪهﻫﺎ = 5169;ﻨﻤﺎﻳﺪ. ﺍﻣﺎ ﻋﺎﻣﻞ ﻭﻋ&= #65256;ﺼﺮ ﻣﺸﺘﺮﻙ ﻫﻤﻪ ﻧ&= #65236;ﻮس ﻏﻴﺮ ﺍﺯ ﻧﻘﻄﻪ = ﻣﺒﺪﺃ ﺃﺯﻟﻰ ﻳﮑﺴﺎﻥ&#= 1548;ﺩﺭﺟﺎﺕ ﻣﺘﻔﺎﻭﺕ ﺗﮑﺎ&#= 65251;ﻠﺎﺕ،ﺑﺨﺼﻮ᥸= 9; ﺩﺭ ﺗﮑﺎﻣﻞ ﺍﺭ&= #65165;ﺩﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨ&= #65262;ﻧﻰ ﺍﺳﺖ.ﻳﺎ ﭘﺮﻭﻧ&= #65194;ﻩ ﺗﮑﺎﻣﻠﺎﺕ ﺃﺯ&#= 65247;ﻰ،ﻭ ﺩﺍﺷﺘﻦ ﻫﺪﻑ ﺑ&= #65166;ﺯﮔﺸﺖ ﺑﺴﻮﻯ ﺧﺪﺍ ﺍﺳ&= #65174;.ﮐﻪ ﺩﺭ ﻫﺮ ﻧﻮﻉ ﺗﻘ= ﺮّﺏ ﻧﻮﻋﻰ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ. ﻟﺬﺍ ﻋﺎﻣﻞ ﻣﺸ&= #65176;ﺮﻙ ﺑﻴﻦ ﺟﺎﻥ ﻫﺎ ﻳ= ﻚ ﺃﻣﺮ ﺍﻧﺘﺰﺍﻋ&#= 65264; ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺍ&= #65267;ﻨﮑﻪ ﻣﻴﮕﻮﺋﻴﻢ،ﻋA= 166;ﻣﻞ ﻣﺸﺘﺮﻙ ﺍﻳﻨﮑ&#= 65258; ﻫﻤﻪ ﺯﻧﺪﻩ ﻫﺴ&= #65176;ﻨﺪ،ﻭﺗﻮﻟﺪ ﻭﻣﺮﮒ ﻳﺎ ﺗوﻟ&#= 65268;ﺪ ﻣﺸﻞ ﻭﻳﺎ ﺗﮑﺎ&= #65251;ﻞ ﻧﻮﻋﻰ ﺩﺍﺭﻧﺪ.&= #65165;ﻟﺒﺘﻪ ﺩﺭ ﺗﮑﺎﻣﻞ ﻧﻮ&= #65227;ﻰ ﮊﻧﺘﻴﮑﻬﺎﻯ ﺭ&#= 65261;ﺣﻰ ﺑﺎ ﺟﺎﻥ ﻭﺭﻭﺍ&= #65253; ﺗﺪﺭّﺝ ﭘﺮ ﻣﺮ&#= 65165;ﺣﻞ ﻣﻴﺒﺎﺷﺪ. ﺳﺎﺑ&= #65240;ﻪ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺁﻥ ﻫﺴﺖ.= ﻭﺩﺭﻫﺮ ﺗﻮﻟﺪ ﺩﺭ</s= pan> &#= 65183;ﻨﻴﻦ ﺷﻨﺎﺳﻰ،ﺗﮑﺮA= 165;ﺭ ﺗﻤﺎﻡ ﻣﺮﺍﺣﻞ &= #64344;ﻴﺸﻴﻦ ﺭﺥ ﻣﻴﺪﻫﺪ ﮔﺮ&= #64380;ﻪ ﭼﺸﻢ ﻣﺎ ﻗﺎﺩﺭ = ﺑﺪﺭﻙ ﻫﻤﻪ ﺁﻧﻬﺎ ﻧﻴ&= #65204;ﺘﻴﻢ.ﮐﻪ ﺑﺮﺧﻰ ﺻﻔﺎﺕ ﺍ&= #65255;ﻮﺍﻉ ﭘﻴﺸﻴﻦ ﺩﺭ ﺟﻨ&= #65268;ﻦ،ﻣثلا ﻧﻮعی ﺮﺍ ﺗﻨﻬ= 5166; ﻟﺤظه اﻯ ﭘﻴﺪA= 165; ﻣﻴﺸﻮﺩ.ﻭ ﻋﻠﻢ = ﺟﻨﻴﻦ ﺷﻨﺎﺳﻰ، ﺍﻳﻦ &#= 65165;ﺻﻞ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ&#= 1548;ﻭ ﻋﻤﻠﺎ ﺑﭽﺸﻢ ﻧ&= #65268;ﺰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﻫﺮ ﻓﺮﺩﻯ ﺩﺭ ﻣ= ﺮﺍﺣﻞ ﺭﺷﺪ ﺟﻨﻴﻨﻰ،= 5175;ﻤﺎﻡ ﻣﺮﺍﺣﻞ ﻧﻮﻋﻰ &= #64344;ﻴﺸﻴﻦ ﺧﻮﺩﺭﺍ ﺗﮑﺮﺍ&#= 65198; ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺩ&= #65197; ﺍﻳﻦ ﺗﺼﻨﻴﻒ ﻋ&= #65166;ﻣﻞ ﻣﺸﺘﺮﻙ ﻧﻔﻮس &#= 65261;ﺟﺎﻥ ﻫﺎ،(ﺗﻮﺟﻪ)ﺭﺍ &= #65227;ﺎﻣﻞ ﻣﺸﺘﺮﻙ ﺩﺍﺷﺘ&#= 65258; ﺍﺳﺖ.ﮔﺮﭼﻪ ﻣﻮ&= #65215;ﻮﻋﺎﺕ ﻣﺮﻭﺭ ﺗﻮﺟّﻪ &#= 65153;ﻧﻬﺎ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ.<= o:p></o:p> = 5165;ﺭﺳﻄﻮ ﺍﺯﻧﻔس ﻏﺬﺍ ﻃ&#= 65248;ﺐ،ﻭﻧﻔس ﺣﺎﺳّﻪ ﻭﻏﻴﺮ= 5257; ﺗﻘﺴﻴﻢ ﮐﺮﺩﻩ.&= #65169;ﺮﺣﺴﺐ ﻋﻤﻞ ﺁﻧﻬﺎ ﺩﺭ = ﺍﻧﺴﺎﻥ ﺍﺳﺖ،ﻭﺗﻮﺟّʌ= 58; ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ ﻏﺬﺍ ﻭ&= #65187;ﻔﻆ ﺣﻴﺎﺕ،ﻭﺗﻮﻟA= 268;ﺪ </spa= n>ﻣثل ﻭ ﻏﺬﺍ᥾= 3; ﻃﻔﻞ ﺗﺎ ﺧﺎﻧﻪ ﻭﻟﺒ&= #65166;س ﻭﻭﺭﺯﺵ ﻭﺗﻔﺮ&#= 65267;ﺢ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﻴ&= #65198;ﺳﺪ. ﺍﻧﺘﺨﺎﺏ ﻏﺬﺍ &= #65255;ﻴﺰ ﻳﻚ ﺍﻧﺘﺨﺎﺏ ﻃ&= #65170;ﻴﻌﻰ ﻭ ﺑﺮﺣﺴﺐ ﻃﺒﻴ&= #65228;ﺖ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﻭ&= #65193;ﺭ ﻭﺍﻗﻊ ﺍﻧﺘﺨﺎ&#= 65167; ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5251;ﮑﺎﻧﻴﺰﻡ ﻣﻴﮑﺎﻧﻴﮑﻰ ﻭ &= #65223;ﺎﻫﺮﺍ ﺧﻮﺩﮐﺎﺭ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭﻟﻰ ﺍﻧﺘﺨﺎﺏ ﻓﻄﺮ&#= 65263; ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻴ&= #65208;ﺘﺮ ﺍﺳﺖ،ﺗﺎﺩﺭ ﺣ= 5268;ﻮﺍﻧﺎﺕ ﻭﮔﻴﺎﻫﺎﻥ ﻭ ﺍ&= #65255;ﺘﺨﺎﺏ ﻃﺒﻴﻌﻰ ﺩﺭ ﺍﻧ&= #65204;ﺎﻥ.ﺍﻧﺘﺨﺎﺏ ﺃﻣﺮﻯ ﻣﻌﻘﻮﻝ &= #65261; ﻫﺪﻓﻤﻨﺪ ﺑﺎ ﺍ&= #65197;ﺯﻳﺎﺑﻰ ﻗﺒﻠﻰ ﻭ ﻋﻘﻞ. ﻣ= ;ﺠﺎﺯﺍﺕ ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﺠ&= #65198;ﺑﻪ ﻭ ﺧﻄﺎ ﮐﻪ ﺩﺭ ﺣ= ;ﻴﻮﺍﻧﺎﺕ ﻫﺴﺖ،ﺩﺭﻃﻔﻞ = 5165;ﻧﺴﺎﻥ ﻧﻴﺰ ﺍﺩﺍﻣﻪ ﺩ&= #65165;ﺭﺩ.ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺑﻌﻘﻞ &= #65251;ﺎﺩﻯ،ﺑﺨﺼﻮʌ= 09; ﻋﻘﻞ ﻣﻴﮑﺎﻧﻴ&#= 64401;ﻰ ﻭﺗﮑﻨﻴﮑﻰ ﮐﻪ &= #65165;ﻭﺭﺍ ﺑﺎﺑﺪﺍﻉ ﻭ ﻓﻠ&= #65204;ﻔﻪ ﻭﺟﻮﺩ ﻭﻣﺼﻨﻮ&#= 65227;ﺎﺕ ﺧﻮﺩ ﻣﻴﺮﺳﺎﻧ&#= 65194;.ﺁﻧﮕﺎﻩ ﺩﻭﺭ ﺃﻧﺪﻳﺸﻰ &= #65251;ﻄﺮﺡ ﻣﻴﮑﻨﺪ ﮐﻪ &#= 65169;ﺮﺍﻯ ﺑﻴﺶ ﺍﺯ ﻓﺮﺩﺍ&= #65259;ﺎ ﻓﮑﺮ ﻣﻴﮑﻨﺪ.ﭼ&= #65262;ﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﺁﻧ&= #64405;ﺎﻩ ﻓﻠﺴﻔﻪ ﻭﺗﻔﮑ&#= 65198;ﺍﺕ ﺍﻧﺘﺰﺍﻋﻰ ﺩﺳ&#= 65174; ﻣﻴﺪﻫﻨﺪ.ﺍﮔﺮ &= #65193;ﺭ ﺗﻮﻟﺪﺍﺕ ﺑﻴﺸ&#= 65176;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻌ&= #65240;ﻞ ﻟﻮﺍﻣﻪ ﻧﻘّﺎ= 5193; ﺧﻮﻳﺸﺘﻦ ﺭﺳﻴ&#= 65194;،ﺁﻧﮕﺎﻩ ﺑﺎ ﮐﻤﻚ ﻣﺨﺼﻮ&= #65209; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍ&= #65261;،ﺩﺭ ﺳﻠﻮﻙ ﺑﺎ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65207;ﺨﺼﻰ،ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﺶ ﻭﻟ&= #65166;ﻳﺖ ﺍﻟﻬﻰ،ﺩﺭﻃﺮA= 267;ﻘﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺶ ﭘﻴ&= #65166;ﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ&#= 1548; ﺷﺶ ﺗﺠﻠّﻰ ﺷﻬ&#= 65262;ﺩ ﺍﻟﻬﻰ ﻣﻴﺮﺳﺪ.&= #64400;ﻪ ﻫﺮﻳﻚ ﺩﺭ ﻳﻚ ﺗ= ﻮﻟﺪ ﺑﺸﺮﻯ ﺟﺪﻳﺪ ﺩ&= #65203;ﺖﻣﻴﺪﻫﺪ.ﻭﻫ= 5198; ﺑﺎﺭ ﺑﺎ ﺗﮑﺮﺍ&= #65197; ﻭﭘﺎﮐﺴﺎﺯﻯ ﻣ&#= 65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻗﺒﻠﻰ.&= #64400;ﻪ ﺩﺭ ﻃﺮﻳﻘﺖ ﻣﺤ&= #65252;ﺪﻯ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺮﺳﻨﺪ،ﮐﻪ = 5251;ثلاﺎ ﺯﺭﺩﺷﺖ ﻭﻣﺴﻴ&#= 65186; ﺻﺤﺒﺖ ﺁﻧﺮﺍ ﮐ&= #65198;ﺩﻩ،ﻭ ﻣﺤﻤﺪ ﻭﻋﺪﻩ ﺁ&= #65255;ﺮﺍ ﺑﺴﺎﻟﮑﺎﻥ ﺧﺪ&#= 65165; ﻣﻴﺪﻫﺪ.ﺁﻧﮕﺎ&#= 65257; </spa= n>ﺗﻮﺟّﻪ ﻭ ﺍʌ= 55;ﺘﺨﺎﺏ ﺳﻮﮊﻩ ﺑﺮﺍﻯ ﺗ&= #65262;ﺟﻪ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ &= #65251;ﻄﺎﻟﺐ ﺑﺤث ﻓﻠﺴﻔﻪ،A= 261; ﺣﻴﺎﺗﻰ ﺗﺮﻳﻦ &= #64400;ﺎﺭ ﻃﺒﻴﻌﻰ ﻭﺍﻟﻬ&#= 65264; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ &= #65261; ﺳﺎﻟﻚ ﻣﺴﺘﻌﺪ &= #65261;ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﻓﻮﺭﻯ ﻭ = ﺳﺒﻘﺖ ﮔﺮﻓﺘﻦ ﺑﺮ ﺯﻣ&= #65166;ﻥ، ﺍﮔﺮ ﺻﺎﺩﻕ ﺑﺎ&= #65207;ﺪ، ﻭﺍﺯ ﺧﺪﺍﻭﻧﺪ &= #64344;ﻴﺮ ﮐﺎﻣﻞ ﻳﺎ ﺭﺏّ &= #65251;ﺮﺑّﻰ ﻧﺨﺴﺘﻴﻦ ﺍﻟﻬ&#= 65264; ﺧﻮﺩﺭﺍ ﭘﻴﺪ ﻣ&= #65268;ﮑﻨﺪ. ﭘس ﺍﺯ ﭘﻴﻤﺎﻥ</= span> </spa= n>ﻭ ﺗﺴﻠﻴﻢ ﻭ = 5165;ﻧﺠﺎﻡ ﺍﻋﻤﺎﻝ ﺗﺨﻠﻴ&#= 65258; ﻭ ﺗﺤﻠﻴﻪ،ﺑﺸ= 5260;ﻮﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﺮﺳﺪ.ﮐﻪ ﺍﮔ&= #65198; ﺑﺎﺯﮔﺸﺖ ﭘﻴﺎ&#= 65251;ﺒﺮ ﮔﻮﻧﻪ ﺑﺨﻠﻖ ﻧ&= #65268;ﺰ ﺩﺍﺷﺖ ﺷﻬﻮﺩ ﻫ&= #65236;ﺘﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65268;ﺰ ﺩﺍﺭﺩ. ﮐﻪ ﺧﺎﺹ= ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺍﺳﺖ.ﻭ = ﻫﻤﻴﺸﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ۳۱۳= ﻭﻟﻰّ ﺍﻟﻬﻰ ﻭ ﺗﮑﺎﻣ&= #65246; ﻣﺤﻤﺪﻯ ﺷﺎﻫﺪ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ،ﻫﻤﻴA= 208;ﻪ ﺩﺭ ﺟﻬﺎﻥ ﺯﻧﺪ<= /span>ﻩ ﻭﺟﻮﺩ ﺩﺍA= 197;ﻧﺪ.ﻭﺑﺎ ﻣﺮﮒ ﺁﻧﺎﻥ ﮐﺎ&= #65251;ﻠﺎﻧﺖ ﺟﺪﻳﺪﻯ ﺍﺯ ﺭﺍ&= #65257; ﻣﻴﺮﺳﻨﺪ.ﭘس ﺑ&#= 65188;ث ﺩﺭﺍﺯ ﻣﺎ ﺩﺭﺑ&= #65166;ﺭﻩ ﺭﻭﺍﻥ ﻳﺎ ﻧﻔس &= #65165;ﻣّﺎﺭﻩ،ﺑﺮᥴ= 5;ﻯ ﺭﺳﻴﺪﻥ ﺑﺮﻭﺡ &= #65165;ﻟﻘﺪس ﺪﺭﺯﻧﺪﮔﻰ ﺭﻭ&#= 65187;ﻰ،ﻭﻧﻴﺰ ﺑﺤث ﺗﻮﺟّﻪ ﻭ= 5175;ﻤﺮﮐﺰ ﻭﺍﻫﻤﻴّﺖ ﺁﻥ= 548;ﺩﺭ ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﺭﺍ ﺳﺒﻘﺖ ﮔﺮﻓ&= #65176;ﻦ،ﺣﺘﻰ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﺮ ﺯﻣﺎﻥ ﻣﻄﺮ&= #65185; ﮐﺮﺩه اﻳﻢ.ﺟﻬ= 5166;ﻧﻰ ﺑس ﻭﺳﻴﻊ ﺍﺯ ﻣ&= #65170;ﺎﺣث ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65261; ﻋﺮﻓﺎﻧﻰ ﻭﻋﻤ&#= 65248;ﻴﺎﺗﻰ ﻭ ﺍﺧﻠﺎﻗﻰ ﻭ ﺷ= ﻬﻮﺩﻯ ﺍﺳﺖ،که ﺤﺪﻭʋ= 93;ﻯ ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﺑ&= #65192;ﺼﻮﺹ ﺍﻳﻨﮑﻪ ﺩﺭ ﻫﺮ = ﺳﺎﻟﻚ ﻭ ﺷﺨﺼﻰ ﻣﻄﺎﻟ&= #65168; ﻭﻳﮋﻩ ﺧﺎﺹ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺩﺭ ﺩ= ;ﻳﮕﺮﻯ ﺗﮑﺮﺍﺭ ﻧﻤﻴﺸ&#= 65262;ﺩ.ﻭﻟﻰ ﺟﻤﻌﺎ ﺷﺒﻴﻪ ﺑ&= #65260;ﻢ ﻫﺴﺘﻨﺪ.ﺑﺨﺼﻮ&#= 65209; ﻫﺮ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﺩﺍﺭﺩ.ﺷﺒﻴﻪ ﺑ&= #65260;ﻢ ﻭﻇﺎﻳﻒ ﻭﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﻓﻠﺴﻔ&= #65258; ﻫﺎﻯ ﻣﺘﺎﻓﻴﺰ&#= 65267;ﮑﻰ ﻣﺎﻭراء ﺍﻟﻄʋ= 70;ﻴﻌﻪ،ﮐﻪ ﺣﺘﻰ ﻭﻟﺎﻳﺘﻬ&#= 65166;ﻯ ﻗﺒﻠﻰ( ﻋﻬﺪ ﺍﻟ= ﺴﺖ) ﻧﻤﻰ ﭘﺬﻳﺮﻧﺪ. = ﭼﻮن اﮔﺮ ﭘﺬﻳﺮﻓﺘ= 5256;ﺪ،ﭘس ﻣﻴﺘﻮﺍﻧﺪ ﺑﻴ&#= 65242; ﻣﺮﺣﻠﻪ ﺟﺪﻳﺪ &= #65169;ﺎﻟﺎﺗﺮ ﺑﺮﻭﻧﺪ.ﻭ ﻫﺮ ﺗ= ﺄﺧﻴﺮﻯ ﻣﻨﺠﺮ ﺑﻌﻘﺐ ﻣ&= #65166;ﻧﺪﮔﻰ،ﺑﺮﺍʌ= 63; ﻧﺠﺎﺕ ﻣﺮﺣله = 575;ﻯ ﺍﺳﺖ.ﻭﻣﻤﮑﻦ ﺍ&= #65203;ﺖ ﺩﺭ ﺗﻮﻟﺪﺑﻌﺪ&#= 65263; ﺷﺮﺍﻳﻂ ﻃﻮﺭﻯ &= #65255;ﺒﺎﺷﺪ،ﮐﻪ ﺑﺎﺯ ﻫﻢ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺩﺭ ﻭﻟﺎﻳﺖ ﺑﺮ&= #65175;ﺮﻯ ﺍﻗﺪﺍﻡ ﮐﻨﻨﺪ.&= #65261; ﻟﺬﺍ ﻫﻤﻪ ﮐﻤﺎ&= #65247;ﺎﺕ ﺑﻴﺸﺘﺮ ﺍﺗﻠﺎ&#= 65233; ﻣﻴﮕﺮﺩﺩ.ﻭﺩﻭ&#= 64380;ﺎﺭ ﻗﻬﻘﺮﺍﻫﺎ ﻭﮐ&#= 65166;ﺭﻣﺎﻫﺎﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5255;ﻮﻡ ﺟﻬﺎﻥ ﻣﻴﺸﻮﻧ&#= 65194;. ﻭ ﺩﺭ ﺻﻮﺭﺗﻬﺎ&= #65263; ﻧﻮﻋﻰ ﺣﻴﻮﺍﻧ&#= 65264; ﻗﺒﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;.ﺯﻳﺮﺍ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃ= ﺗﻢ ﻧﻴﺰ ﻋﺎﻗﺒﺖ ﺍ&= #65199; ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ،ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ ﻓﺮﺍﻭ&= #65165;ﻥ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ.ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺭﺍ = ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﻧﺪ.ﮔ&= #65198;ﭼﻪ ﻫﺮ ﻧﻮﻉ &#= 65183;ﺪﻳﺪ ﺑﺮﺗﺮ،ﻧﻮﻉ ﻗ= 5170;ﻠﻰ ﺭﺍ ﮐﺎﻣﻠﺎ ﻭﺣ&= #65208;ﻰ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺍ&= #65255;ﺴﺎﻥ ﺑﺮﺍﻯ ﻣﻴﻤﻮﻥ &= #65251;ﻴﮕﻮﻳﺪ،ﻭﻧʌ= 62;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65165;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ.ﮐﻪ = ﺍﻳﻦ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎ&= #65253;،ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣل ﺪﺍﺭﻭ= 5267;نی اﻧﻮﺍﻉ ﭘﻴﺪﺍ= 5251;ﻴﺸﻮﻧﺪ. که اﺭﻭﺍح ﺘﻄʌ= 62;ّﺭﻣﻮﺍﺯﻯ ﻭﺟﺪﺍ ﺍﺯﺗﮑﺎ&#= 65251;ل اﻧﻮﺍﻉ ﺩﺭ ﺗﻦ &= #65261;ﮐﻤﺎﻟﺎت ﭙﻴش ﻤﻴﺮﻭﺩ. ﭘ&= #1587; ﺭﻭﺡ ﻧﺠﺎﺕ ﻳﺎ&= #65235;ﺘﻪ ﺑﺸﺮﻯ، ﺩ&= #65197; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65169;ﻬﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ،ﺩ= 5197; ﮐﻨﺎﺭ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎن ﻤﻴﻨﻤﺎﻧﺪ، ﺗ= 5166;ﺩﺭ ﺟﻬﺎﻥ ﺑﺪﻥ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﺍ= 5199; ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺑﮑﻤﺎﻝ &= #65191;ﻮﺩ ﺑﺮﺳﺪ.که ﺮﻭﺡ &#= 65251;ﻮﻓق اﻣﺮﻭﺯ ﺭﺟﻌﺖ &#= 65235;ﻮﻕ ﺑﺸﺮﻯ ﻣﻴﮑﻨﺪ&#= 1548;ﺗﺎ ﺧﻮﺩﺭﺍ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ،ﺷﺎﻳﺴA= 176;ﻪ ﻧﻮﻉ ﺑﺮﺗﺮ ﺍﺯ = ﻓﻮﻕ ﺑﺸﺮی گردد. ﻭ A= 169;ﺎﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﻬﺮﺻﻮﺭﺗﻴﮑA= 258; ﺑﺎﺷﺪ. ﻭﭘس ﺍﺯ = ﭼﻬﺎﺭ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺍﻧﺘﻈﺎﺭ ﺑﻬﺸﺘﻰ،ﺩﺭﻋA= 198;ﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ،ﺑﺎﺯ ﺭﺟﻌﺖ ﺩﺭ ﻧﻮﻉ = ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﻨﻤﺎﻳﺪ.ﭼﻪ ﺩ&= #65197; ﮐﺮﻩ ﺯﻣﻴﻦ ﻭ ﻳ= ﺎ ﻫﺮﺟﺎﻯ ﺩﻳﮕﺮ &= #65193;ﺭﮐﻬﮑﺸﺎﻥ ﺭﺍه ﺸﻴﺮﻯ،ﻭA= 187;ﺘی ﺪﺭﮐﻬﮑﺸﺎﻧﻬ= 5166;ﻯ ﺩﻳﮕﺮ که اﺭﻭA= 165;ح ﻔﺎﺻله ﺸﻨﺎﺳ= 40; ﻨﺪﺍﺭﻧﺪ.<o:p></o:p> = 5251;ﺎ ﺩﺭ ﺍﻳﻦ ﻣﺒﺎﺣ&= #1579; ﺧﻮﺩ،ﺑﺮﺣﺴﺐ = 5175;ﺠﺮﺑﻪ ﺳﻠﻮﮐﻰ &#= 65261; ﺷﺨﺼﻰ،ﻭ ﻣﻄﺎﻟﻌﺎﺕ ﻋﻠ&#= 65252;ﻰ ﻭ ﻓﻠﺴﻔی ﭽﻨﺪ&#= 1548;ﺑﺮﺣﺴب ﺘﻮﺍﻥ ﻋﻘلی ﻤ= 5268;ﺴّﺮ ﺧﻮﺩﺗﻮﺟﻴﻪ ﺍ&#= 65251;ﻮﺭ ﺑﺸﺮی ﻮﺩﺭﻙ ﺍ&#= 65259;ﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬی ﺮ&#= 65165; ﻣﻄﺮﺡ ﮐﺮﺩه ا= 5267;ﻢ.ﻧﻪ ﺣﻖ ﻣﻄﻠﺐ ﺭﺍ ﺩ= ﺍﺩه اﻳﻢ،ﻭﻧﻪ ﮐﺎA= 251;ﻞ ﻭﺣﺮﻑ ﺁﺧﺮ ﺭﺍ = ﮔﻔﺘﻬﺎﻳﻢ.ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺍﮔ&#= 65198; ﺳﺎﻟﻚ ﻭﻭﺍﺻﻞ &= #64404;ﺮﺩﻳﺪ، ﻋﻤﻴﻖ ﺗﺮ ﻭ ﺟﺪ= ﻳﺪﺗﺮ،ﺍﻟﻬﺎA= 251;ﺎﺕ ﻟﺪﻧّﻰ ﺑﺮﺍﻯ &#= 65219;ﺮﺡ ﺑﺪﻳﮕﺮﺍﻥ ﺑﺪ&#= 65203;ت ﺁﻭﺭﺩ، ﻭ</sp= an> &#= 65169;ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺰ&= #65193;ﻳﮑﺘﺮ ﻣﻴﺸﻮﻳﻢ.ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻫﻢ ﺩﺭ ﻓﺼﻞ ﻧﻮ= ﻋﻰ ﺑﻬﺘﺮ ﻣﻴﮕﺮﺩ&#= 65193;.ﭘس ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّه اA= 255;ﺴﺎﻥ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﮔﺮﭼﻪﻫﻤﭽﻨﺎ= 5255;ﺪﺭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ.&= #65261;ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﺩﺭ ﺟﻬ&= #65256;ﻢ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻧ&= #65262;ﻋﻰ ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﻭ = ﻫﻤﻴﺸﻪ ﻣﻌﺪﻭﺩﻯ ﺩﺭ ﻳ&= #65242; ﻣﺴﺎﺑﻘﻪ ﺑﺨﻂ &= #65255;ﻬﺎﺋﻰ،ﻭ ﺩﺍﺭﺍﻯ ﺍﻣﺘﻴ&#= 65166;ﺯ ﺳﺒﻘﺖ ﺯﻣﺎﻧﻰ &= #65251;ﻴﮕﺮﺩﻧﺪ.ﻭﻟ= 5264; ﻋﺎﻗﺒﺖ ﺗﻤﺎﻡ &= #65251;ﻮﺟﻮﺩﺍﺕ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻧ&= #65260;ﺎﻯ ﺑﻰ ﭘﺎﻳﺎﻥ،ﺑ= 5166; ﺘﻮﻟﺪﺍت ﻮﻣﺮ= 4402; ﻭﻣﻴﺮﻫﺎﻯ ﻧﻮ&#= 65227;ﻰ،ﺑﺎﻳﺪ ﻓﺮﻣﺎﻥ ﻓﻴﮑﻮ&#= 65253; ﺭﺳﻴﺪﻥ ﺑﺎﻧﻮ&#= 65165;ﻉ ﻓﻮق ﺒﺸﺮﻯ، ﺗ= 5166; ﺑﺎﺯﮔﺸﺖ ﺑﺨﺪ&#= 65165;ﻭﻧﺪ ﺍﻟﻠﻪ،ﻃﻰ ﺧﻮ= 5165;ﻫﻨﺪ ﻧﻤﻮﺩ.ﻭﺯﻣﺎﻧ&#= 65264; ﻭﻟﻮ ﻓﺮﺿﻰ ﺟﻬ&= #65166;ﻥ ﻭﺟﻬﻨّﻢ ﺍﺯ ﻣ&#= 65262;ﺟﻮﺩﺍﺕ ﺟﻬﻨّﻤﻰ ﺩﺭ ﺻ&#= 65262;ﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺧﺎﻟﻰ ﺧ&= #65262;ﺍﻫﺪ ﺷﺪ ﮔﺮﭼﻪ ﺧﺪﺍ&= #65261;ﻧﺪ ﺭﺍ ﺣﺪﻭﺩﻯ ﺩﺭ = ﻫﺮ ﮐﺎﺭﺵ ﻧﻴﺴﺖ ﻣ&= #65166;ﻧﻨﺪ ﺁﻓﺮﻳﻨﺶ ﻫﺎﻯ &= #65183;ﺪﻳﺪ ﺃﺯﻟﻰ ﺍﺯ ﺍﺭﻭ&= #65165;ﺡ ﻓﺮﺩﻯ،ﮐﻪ ﻫﺮ= 5267;ﻚ ﺷﺒﻨﻤﻰ ﺍﺯ ﺍﻗ&= #65268;ﺎﻧﻮس ﺑﻰ ﮐﺮﺍﻥ ﺭﻭﺡ = ﺑﺰﺭﮒ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65156;ﺭﻭﺍﺡ ﻫﺴﺘﻨﺪ ﻭ ﻳﻚ ﺭ= ﻭﺡ ﻣﺪﺍﻡ ﺧﺪﺍﺋﻰ &= #65175;ﺮ ﻣﻴﺸﻮﺩ.ﻭ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭ ﻫﺮ ﺗﺠﻠّﻰ &= #64380;ﻮﻥ ﺑﺸﻬﻮﺩﻯ ﺑﺮﺳ&#= 65194;،ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷﻬﻮﺩ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮔﻮﺋﻰ ﺧ&= #65194;ﺍ ﻭ ﻳﻚ ﻣﻘﺎﻡ ﺗﺠ= ﻠّﻰ ﺍﻟﻬﻰ،ﺩﺭ ﺗﻦ &#= 65169;ﻬﺘﺮﻳﻦ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65261;ﺍﺭﺩ ﺷﺪﻩ،ﻳﺎ ﺭﻭﺣ= 5264; ﺣﻴﻮﺍﻧﻰ ﺑﺮﻭ&#= 65185; ﺍﻟﻬﻰ ﻣﺒﺪﻝ ﻣ&= #65268;ﮕﺮﺩﺩ.ﻭﻫﻤﺮ= 5165;ﻩ ﺁﻥ ﻋﻘﻠﻬﺎ ﻭﮐ&= #65198;ﺍﻣﺎﺕ ﺟﺪﻳﺪ،ﻭ ﺍﻟﻬ= 5166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﻭ ﺍﺣﻮ&#= 65165;ﻝ ﺭؤﻳﺎﺋﻰ ﻭ ﺍﻟ&#= 65260;ﻰ،ﻭﮔﺮﺩﺵ ﻣﻌﻨﻮﻯ ﻭﻣﻴﻨ&#= 65262;ﻯ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﻣﻴﻴﺎﺑﻨﺪ ﭘس &#= 65251;ﺎ ﺑﺎ ﻗﺼﺪ ﺧﻠﺎﺻ&= #65258; ﮔﻮﺋﻰ، ﮐﺎﺭﻣ= 5166;ﻥ ﺑﺪﺭﺍﺯﺍ ﮐﺸﻴ&#= 65194;.ﻣﻬﻢ ﮐﺴﺐ ﻋﺮﻓﺎﻥ ﻭ&= #65251;ﻌﻠﻮﻣﺎﺕ ﺟﺪﻳﺪ، ﺁﻧﻬﻢ &#= 65169;ﺎ ﻣﺤﺪﻭﺩﻳّﺖ ﻧ= 5268;ﺴﺖ ﮐﻪ ﺗﺎ ﺁﻧﺠﺎ ﺑ= ﺎﻳﺪ ﻣﻄﺎﻟﻌﻪ ﻭﺗﺤ&#= 65240;ﻖ ﮐﺮﺩ،ﮐﻪ ﭼﻮﻥ &#= 65169;ﺪﺭﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺭﺳﻴﺪﻳ&#= 65250;،ﺗﻤﺎﻡ ﮐﺘﺎﺑﻬﺎ ﻭ ﻗﺮ&= #65153;ﻧﻬﺎ ﺑﺴﺘﻪ،ﻭﺗﻨﻬA= 166; ﺩﻓﺘﺮﭼﻪ ﮐﻮﭼ&#= 65242;ﺳﻔﻴﺪ ﺩﻝ،ﻳﺎ ﮊﻧﺘﻴ= 5242; ﺭﻭﺣﻰ ﺑﺎﺯ ﻣﻴ&= #65208;ﻮﺩ،ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﮐﻠﻤ&#= 65166;ﺕ ﻫﻔﺘﮕﺎﻧﻪ ﺷﻬ&#= 65262;ﺩﻯ ﺧﻮﺩﺭﺍ ﺩﺭﺁﻥ &= #65169;ﻨﻮﻳﺴﺪ.ﮐﻪ ﻣﺪﺭﻙ ﺍﻟﻬﻰ ﻓ&= #65166;ﺭﻍ </spa= n>ﺍﻟﺘﺤﺼﻴﻠ᥾= 4;، ﻭﻭﻋﺪﻩ ﻏﻴﺮ ﻗ&= #65166;ﺑﻞ ﺧﻠﻒ ﻭﻋﺪﻩ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻳ&= #65254; ﺟﺎﻭﺩﺍﻧﮕﻰ ﻭ &= #65203;ﻴّﺪ ﻭﺁﺭﻳﺎ ﮔﺮﺩﻳ&#= 65194;ﻥ،ﻭ ﺑﺮﻫﻤﻦ ﻭﺍﻣﺎ&#= 65249; ﺍﻣّﻰ ﺍﻭﻡ ﮐﺮ&#= 65193;ﻩ ﻭﺍﻭﻡ ﺩﻫﻨﺪﻩ&#= 1548;ﻭ ﺻﺎﺣﺐ ﺷﺮﺍﺏ ﻣ&= #65204;ﺖ ﻋﺮﻓﺎﻥ،ﻭ ﺁﺭ= 5165;ﻣﺶ ﺃﺑﺪﻯ ﺍﺳﺖ.ﻭ ﻟ= ﺬﺍ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺑ= ﺎﻋث ﺗﺼﺪﻉ ﺧﺎﻃﺮ ﺧ&= #65262;ﺍﻧﺪﻩ ﻧﻤﻴﺸﻮﻳﻢ،ﻭA= 239;ﺒﻠﺎ ﭘﻮﺯﺵ ﺧﻮﺍﺳﺘ&#= 65258; ﻭ ﺍﻳﻨﻚ ﻣﺠﺪﺩ&= #65165; ﭘﻮﺯﺵﻣﻴﺨﻮﺍ= 5259;ﻢ. ﺗﺎ= ﺧﺪﺍﻭ= ;ﻧﺪ ﭼﻪ ﺃثرﻯ ﺭﺍ ﺩ&#= 65197;ﺩﻝ ﺧﻮﺍﻧﻨﺪﻩ ﻭ ﺷ&= #65256;ﻮﻧﺪﻩ ﺑﮕﺬﺍﺭﺩ.ﺃثرA= 263; ﮐﻪ ﺍﮔﺮﺍﻣﺮﻭ&#= 65199; ﺩﻳﺪﻩ ﻧﺸﺪ،ﺯ= 5251;ﺎﻧﻰ ﻭﻟﻰ ﭘس ﺍﺯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺳﺎﻝ ﮐﺎﺭﻣﺎﻫ&#= 65166;، ﺍﻳﻦ ﺃثر ﺍﻟﻬ= 5264; ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ &= #65207;ﺪ. ﻭ ﻟﺬﺍ ﻫﺮ ﺗﺄﺧ= ﻴﺮﻯ ﺿﺮﺭ ﻏﻴﺮ ﻗﺎﺑ&= #65246; ﺟﺒﺮﺍﻥ ﺑﻮﺩﻩ &= #64400;ﻪ ﻭﺍﮔﺬﺍﺭﻯ ﺑﻔ&#= 65198;ﺩﺍ ﻧﻴﺰ ﺧﻴﻠﻰ ﺩﻳ&= #65198; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺗﻨﻬﺎ ﺭﺍﻩ ﺧﻮﺍﺳﺘﺎ&#= 65197; ﺷﺪﻥ ﺭﺍﻫﻨﻤﺎ&#= 65263; ﺍﻟﻬﻰ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﺭ&#= 1572;ﻳﺎ بوﻯ ﻣﻌﺮﻓﻰ ﻣ= 5268;ﺸﻮﺩ.ﻭﻧﻪ ﻣﺮﺍﺟﻌﻪ ﺑﻬﺮ &= #65153;ﺧﻮﻧﺪ ﻭﺩﺭﻭﻳﺶ،ﺣﺘA= 264; ﺍﮔﺮ ﺍﺗﻔﺎﻗﺎ &= #65261;ﻟﻰّ ﺍﻟﻬﻰ ﺣﻘﻴﻘﻰ &= #65169;ﺎﺷﺪ. ﻭﻟﻰ ﻣﻨﺎﺳﺐ ﻋ&= #65240;ﻞ ﻭ ﺳﺎﺑﻘﻪ ﺷﺨﺺ = ﻧﻴﺴﺖ،ﮔﻮﺋﻰ ﮐﻪﻣﺤﺼّﻞ ﮐﻮ= 5193;ﮐﺴﺘﺎﻧﻰ ﺍﺳﺖ.ﮐﻪ ﺑﺨﻮﺍ&= #65259;ﺪ ﺩﺭ ﮐﻠﺎس ﺩﺍﻧ&#= 65208;ﮕﺎﻫﻰ ﺑﻨﺸﻴﻨﺪ ﺳﻮﺩ &= #64344;ﺮﻭﺭﺷﻰ ﻭﺷﻬﻮﺩﻯ ﻧﺨﻮ&#= 65165;ﻫﺪ ﺩﺍﺷﺖ ﺗﺎ ﺧﺪﺍ&= #65261;ﻧﺪ </spa= n>ﭼﻪ ﺧﻮﺍﻫﺪš= 8;ﻭ ﻋﺎﻗﻠﺎﻥ ﺭﺍ ﭼ&= #65258; ﺍثاﺭو اشاره &= #65259;ﺎﻯ ﮐﺎﻓﻰ ﺑﺎﺷﺪ. <= /p> <o:p> </o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM124>M124 </a> عشق مظلوم ترین ومهمترین مسأله حیات<o:p></o:p>= = 5251;ﻠّﺎﻯ ﺭﻭﻣﻰ ﻣﻴﻔﺮﻣ&#= 65166;ﻳﺪ،ﺗﻤﺎﻡ ﺍﺳﺮﺍﺭ ﻃﺒﻴﻌ&#= 65174; ﺭﺍ ﻣﻴﺘﻮﺍﻧﻢ &= #64380;ﻨﻴﻦ ﺗﻔﺴﻴﺮ ﻭ ﺧﻠﺎ&= #65211;ﻪ ﮐﻨیم ،ﮐﻪ ﺭﺍA= 257; ﺣﻞ ﻣﺸﮑﻠﺎﺕ ﻓ&= #65240;ﻂ ﻋﺸﻖ ﺍﺳﺖ. ﺍﻳﻦ= ﮔﻔﺘﻪ ﻧﻴﺰ مورد ﺍﺳʋ= 76;ﻨﺎﺩ ﻫﮕﻞ ﺑﻮﺩ،ﺩﺭ= 5153;ﺧﺮﻳﻦ ﻧﻮﺷﺘﻪ ﺍﻭ ﺩﺭ = ﻋﻠﻮﻡ ﻓﻠﺴﻔﻰ ﺧﻮﺩ ﺁ&= #65261;ﺭﺩﻩ </spa= n>ﺍﺳﺖ.ﺍﻳﻦ ﻋA= 208;ﻖ ﻣﻮﺭﺩ ﻧﻈﺮ ﺑﺘ&= #65228;ﺒﻴﺮ ﺩﻳﮕﺮﻯ،ﺗﻨﻬA= 166; همان ﺳﻠﻮﻙ ﺍʌ= 47;ﻬﻰ می ﺒﺎﺷﺪ،ﮐﻪ A= 165;ﺳﺎس ﮐﺎﺭ ﺁﻥ ﻋﺸﻖ ﺍ= ﺳﺖ.ﺁﻧﮕﺎﻩ ﺗﻤﺎﻡ ﻣﺸﮑﻠﺎ&#= 65173; ﻫﺴﺘﻰ،ﻧﺘﻴﺠA= 258; ﻣﻘﺎﻡ ﺭﻭحی ﺤ= 5246; ﺷﺪﻩ است ﻭﺍﻟ= 17;ﺎﺑﺪﻭﻥ ﻋﺸﻖ ﻳﺎ ﻋﻘﺐ ﻣ= ﺎﻧﺪﻩ ﺩﺭ ﻣﺴﺎﺑقه عشق ﻮﺭﺯﻯ ﺃﺯA= 247;ﻰ ﺃﺑﺪی هستی ها= ﻘﻬﻘﺮﺍئی میباشد. ﻣﻮﻟﺎ= ;ﻧﺎ ﺗﺄﮐﻴﺪ ﻣﻴﮑﻨ&#= 65194; ﮐﻪ ﻣﺤﺒّﺖ ﻭ ﻋ&= #65208;ﻖ ﻣﺸﮑﻞ ﻧﻴﺴﺖ، &#= 65169;ﻠﮑﻪ ﺣﻞ ﻫﺮ ﻣﺸﮑﻠﻰ<= /span> </spa= n>ﻣﻴﺒﺎﺷﺪ.ﻋʌ= 08;ﻖ ﺗﻔﺴﻴﺮ ﺍﺳﺖ ﻭ = ﺍﺳﺘﺪﻟﺎﻝ ﻧﻴﺴﺖ.ﺍﺯ ﺟﻬﺎ&= #65253; ﺣﺎﻝ ﺍﺳﺖ ﻭﻧﻪ = ﺍﺯ ﺟﻬﺎﻥ ﻗﺎﻝ ﻭ ﮔ= ﻔﺘﻦ نمیباشد. ﻭﻗﺘ= ﻰ ﺍﻧﺴﺎﻥ ﻧﺘﻮﺍ&#= 65255;ﺴﺖ ﺷﺮﻳﻌﺖ ﻭ ﻗﺎﻧ&= #65262;ﻥ ﻋﺸﻖ ﺭﺍﺩﺭﻙ ﮐ&= #65256;ﺪ،ﻋﺸﻖ ﺑﺮﺍﻳﺶ ﻣﺴﺄﻟ&#= 65258; ﻭﻣﺸﮑﻞ ﻣﻴﺸﻮ&#= 65193;.ﺯﻳﺮﺍ ﻋﺸﻖ ﺑﺎ ﻧﻔﺮﺕ = ﻭ ﺩﺷﻤﻨﻰ ﻭ ﻗﺪﺭ&= #65173; ﺯﻧﺪگی ﻤﻴﺪﻫA= 194;. ﻭﻫﻤﻪ ﻫﺴﺘﻰ ﺩ&= #65197;ﺧﺪﻣﺖ ﻋﺸﻖ ﻭﺗﮑﺎﻣﻞ &= #65175;ﻤﺎﻣﻰﻣﻮﺟﻮA= 193;ﺍﺕ ﻫﺴﺘﻰ ﻫﺴﺖ،ﻭ= 5247;ﻰ ﻧﻪ ﻫﻤﮑﺎﺭﻯ ﻭ&= #65259;ﻢ ﺯﻳﺴﺘﻰ،ﻭﺍﺯ = 5193;ﺳﺖ ﺩﺍﺩﻥ ﻣﺎﻫﻴّ= 5174; ﺧﻮﺩ.ﻭﭼﻮﻥ ﺧﺪ&= #65165; ﺧﻮﺩ ﻧﻴﺰ ﻋﺸق اﺳﺖ. ﻫﻨﻮﺯ ﺍﻧ&= #65204;ﺎﻥ ﺧﺪﺍﻯ ﻭﺍﻗﻌﻰ &= #65197;ﺍ ﻧﭙﺮﺳﺘﻴﺪﻩ ﺍ&#= 65203;ﺖ.ﺧﺪﺍﻭﻧﺪ ﺧﺎﻟﻖ ﻋﺸﻖ ﻭﺧ&= #65262;ﺩ ﻣﻌﺸﻮﻕ ﻋﺎﺷﻘ&#= 65166;ن ﺨﻮﻳﺶ ﻣﻴﺒﺎﺷ&#= 65194;.که همه ﻣﻮﺟﻮﺩﺍʋ= 73; ﻫﺴﺘﻰ ﺯﻧﺪﻩ،ﻳﺎ ﻇﺎ= 5259;ﺮﺍ ﻏﻴﺮﺯﻧﺪﻩ،ﻭ = 5165;ﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ = ﺑﺴﻮﻯ ﺧﺪﺍ ﻭﺑﺎ ﻭﺳﻴ&= #65248;ﻪ ﻋﺸﻖ ﭘﻴﺶ ﻣﻴﺮ&= #65261;ﻧﺪ.ﻳﻌﻨﻰ ﺑﺎ ﺗﮑﺎﻣﻞ ﻭﮐ&= #65204;ﺐ ﺻﻔﺎﺕ ﻣﺪﺍﻡ ﺍ&= #65247;ﻬﻰ ﺗﺮ،ﻭﺗﻘﺮّﺏ A= 169;ﻴﺸﺘﺮ ﻭﺗﺸﺒّﻪ ﺑﻴﺸ= 5176;ﺮ ﺑﺨﺪﺍﻭﻧﺪ ﺍﺳ&#= 65174;.ﺗﺎ ﭘس ﺍﺯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺗﻮﻟﺪﺍﺕ ﺩﺭ ﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5252;ﻌﺸﻮﻕ ﺍﻟﻬﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;.ﻭﻫﺮﺑﺎﺭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐ&= #65252;ﺎﻟﺎﺕ ﻭﻣﻘﺎﻣﺎﺕ ﻭ ﺻ&= #65236;ﺎﺕ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻭ ﻣﺮﺣله اﻯ ﺧ= 5262;ﺩﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ،ﺗA= 166; ﺑﺨﺪﺍﻭﻧﺪ ﺭﺏ&#= 1617; ﺍﻟﺄﺭﺑﺎﺏ ﻭﻧ&#= 65262;ﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺑﺮ&#= 65203;ﻨﺪ. ﮐﻪ ﺗﺎﺯﻩ ﻫﻨﻮ&= #65199; ﺑﺨﺪﺍﻭﻧﺪ(ﻫﻮ)&= #65169;ﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻧ= ﺮﺳﻴﺪه اﻧﺪ. ﺯﻳﺮﺍ ﺍﻟ&= #65248;ﻪ ﺧﻮﺩ ﻣﺨﻠﻮﻕ ﻧ&= #65192;ﺴﺘﻴﻦ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺍ&= #65203;ﺖ،ﮐﻪ ﭘﺎ ﺩﺭ ﺻﺤﻨﻪ ﻭ= ﺟﻮﺩ ﻭ ﻫﺴﺘﻰ ﮔﺬﺍﺭ&= #65193;ﻩ ﮐﻪ ﺁﻧﺮﺍ ﻋﺎﻟ&= #65250; ﻭﺟﻮﺩﻯ ﻟﺎﻫﻮ&#= 65173; ﺍﻟﻠﻪ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﻭ ﻧﻪ ﺁﻥ ﻟﺎﻫﻮﺕ = ﻣﺴﻴﺤﻴﺎﻥ،ﺑA= 252;ﻌﻨﻰ ﻋﺎﻡ ﻋﻮﺍﻟﻢ ﺍ&= #65247;ﻬﻰ،ﻭﺑﻌﺪ ﺍﺯ ﺩﻧﻴﺎﻯ ﻣﺎ&= #65193;ﻯ،ﮐﻪ ﻣﺎ ﻣﻠﮑﻮﺕ ﻭ ﺳ= ﭙس ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺟﺒﺮﻭﺗﻬﺎ ﻣﻴﮕﻮﺋﻴﻢ،ﺗA= 166; ﺑﻠﺎﻫﻮﺕ ﺍﻟﻠ&#= 65258; ﺑﺮﺳﻴﻢ.ﻭﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﻮ نیزﺩﺭ ﺟﻬA= 166;ﻥ ﻫﺎﻫﻮﺕ ﺩﺭ ﻋﻤ&= #1617;اء می ﺒﺎﺷﺪ.ﺗﻤﺎ= 5251;ﻰ ﺟﺮﻳﺎﻥ ﻭ ﺩﺍﺳ&= #65176;ﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5193;ﺭ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﺍ ﺑﻄﻮﺭ ﺧﻠﺎ&= #65211;ﻪ ﻭ ﻓﺸﺮﺩﻩ ﺷﺪه &= #65194;ﺭﻟﻔﻈ عشق ﮔﻔﺘﻪ ﻣﻴA= 208;ﻮﺩ.ﺯﻳﺮﺍ ﺗﻨﻬﺎ ﺑﺎﻋﺸﻖ &= #65261;ﻣﺤﺒّت ﻤﻴﺘﻮﺍﻥ ﺗﻔﺎ&#= 65259;ﻢ ﻭﺗﻘﺮّب ﻮﺗﺠA= 248;ّﻰ ﺍﻟﻬﻰ ﺭﺍ ﻳﺎﻓ&= #65174;.ﻭ ﻧﻔﺮﺕ ﻭ ﻋﻮﺍﻣ&= #65246; ﺩﻳﮕﺮ ﺁﻥ،ﺳﺮ= 5165;ﺳﺮ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﺭ&= #65261;ﺡ ﺷﺨﺺ ﺭﺍ ﻣﺘﻨﻔ&= #1617;ﺮﺭﺍ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 65255;ﻮﻋﻰ،ﭼﻮﻥ ﻧﺴﺦ ﺑﺪﺗﺮ ﺑﺸ&= #65198;ﻯ ﻳﺎ ﻣﺴﺦ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﺣﺘﻰ ﻓﺴﺦ ﮔﻴ= ﺎﻫﻰﻭ ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭ&= #65261;ﺳﺦ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻣ&= #65268;ﺒﺮﺩ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ ﺩﺭ ﺗ= ﻮﻟﺪﺍﺕ ﻧﻮﻋﻰ ﻭﻧﺮﺩﺑ&#= 65166;ﻥ ﺻﻔﺎﺕ ﻧﻮﻋﻰ ﻭ&= #65251;ﺮﮒ ﻭﻣﻴﺮﻫﺎﻯ ﻣﺘ&#= 65262;ﺍﻟﻰ،ﻭ ﺯﻧﺪﮔﻰ &#= 65259;ﺎﻯ ﺩﺭﺩﻧﺎﻙ ﺣﻴﻮ&#= 65165;ﻧﻰ ﮐﻪ ﻣﻴﺸﻨﺎﺳﻴ&#= 65250;،ﺑﺎﻳﺪ ﮐﻪ ﺑﻨﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺳﻴﺪ ﮐﻪ ﺧﻮﺍ&= #65259;ﻨﺪ ﺭﺳﻴﺪ.ﺯﻳﺮﺍ ﻓ&= #65198;ﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﻭ ﺷ= ﺪﻥ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #65169;ﮕﻴﺮﺩ.ﮐﻪ ﻳﻚ ﺭﻭﺡ ﺍﺯ ﺃﺯ= ﻝ،ﮐﻪ ﭼﻮﻥ ﺷﺒﻨﻤﻰ ﺍ&= #65199; ﺍﻗﻴﺎﻧﻮس ﺑﻰ &#= 64400;ﺮﺍﻥ ﺍﻟﻠﻪ ﺟﺪﺍﺷﺪ&#= 65257;،ﻭﻭﺍﺭﺩ ﻫﺴﺘﻴﻬﺎ ﮔﺮﺩ&#= 65267;ﺪﻩ ﺑﺎﻳﺪ ﻋﺎﻗﺒﺖ &= #65193;ﺭ ﺍﺑﺪﻳّﺖ،ﻭﭘž= 7; اﺯ ﺑﻰ ﻧﻬﺎﻳﺖ &= #65165;ﻧﻮﺍﻉ ﻗﺒﻞ ﺑﺸﺮﻯ،ﻭ &#= 65169;ﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﺧ= 5262;ﺩﺭﺍ ﺑﻨﻮﺭ ﺍﻟﻠﻪ ﺳ&= #65198;ﭼﺸﻤﻪ ﺃﺻلی ﺒﺮﺳﺎﻧA= 194;.ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﺭﻧﺠﻬ&#= 65166;ﻯ ﺯﻧﺪﮔﻴﻬﺎﻯ ﺟ&#= 65260;ﻨّﻤﻰ،ﻭﻳﺎﻫ= ;ﻤﺎﻥ ﺩﻧﻴﺎ ﻭﺟﻬﺎﻥ &= #65261;ﺟﻬﺎﻧﻮﻡﻳﻮA= 255;ﺎﻧﻰﻭﺟﻬﺎﻥﻓ= ;ﺎﺭﺳﻰ. ﻋﺸ= ﻖ ﺭﺍ ﻭﺍﮊﻫﺎﻯ ﻋ&= #65198;ﺑﻰ ﻣﻴﮕﻮﻳﻨﺪ،ﻭA= 247;ﻰ ﻓﮑﺮ ﻣﻴﮑﻨﻢ،= 5165;ﺯ ﻟﻔﻆ ﻓﺎﺭﺳﻰ ﺩ&= #65197;ﻯ ﺃﺷﻚ ﺍﺳﺖ.ﮐﻪ ﺳ= ﺎﻟﮑﺎﻥ ﻭ ﻫﻤﻪ ﻋﺎﺷﻘﺎ&= #65253; ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ &= #65251;ﻌﺸﻮﻕ ﺍﻟﻬﻰ ﺧﻮﺩ ﺍﺷ&= #65242; ﺷﻮﻕ ﻣﻴﺮﻳﺰﻧ&#= 65194;. ﻭﺩﺭ ﺩﻭﺭﻯ ﺍﺯ = ﺍﻭ ﺃﺷﻚ ﻏﻢ ﻭ ﺃﻧﺪ= ﻭﻩ ﺩﺍﺭﺩ.ﮐﻪ ﺳﺮﺍ&= #65203;ﺮ ﻋﻤﺮ ﺳﺎﻟﮑﺎﻥ &= #65197;ﺍ ﺍﺷﻐﺎﻝ ﻣﻴﮑﻨ&#= 65194;.ﺗﺎ ﭘس ﺍﺯ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﻭ ﻧﺠﺎﺕ ﺍﺯ ﭘﻴ= ﻤﺎﻥ ﺳﻠﻮﮐﻰ،ﺩﺭ ﺑ= 5166;ﺯﮔﺸﺖ ﻣﻮﻗّﺖ ﺑﺨﻠﻖ= 548;ﺑﺠﺎﻯ ﺍﺷﻚ ﻋﺸﻖ ﻭﺭﺯ&= #65263; ﺑﺘﻤﺎﻡ ﻫﺴﺘﻰ &= #65169;ﻨﻤﺎﻳﺪ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺮﺍﻯ = ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺍﺷ&= #65242; ﺑﺮﻳﺰﺩ.ﻗﻮﻡ ﻗ&= #65198;ﻳﺶ ﺯﺭﺩﺷﺘﻴﺎﻥ </spa= n>ﻣﻬﺎﺟﺮ ﺍﺯ A= 165;ﻳﺮﺍﻥ ﺑﻴﻤﻦ ﻭﻣکّه A= 170;ﻮﺩه اﻧﺪ، ﮐﻪ چند ʌ= 39;ﺮﻥ ﻗﺒﻞ ﺍﺯ ﺑﻌثت &#= 65251;ﺤﻤﺪ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭﺯ&= #65169;ﺎﻥ ﻋﺮﺑﻰ ﻭ ﻗﺮﺁﻥ&= #1548;ﻣﻤﻠﻮ ﺍﺯ ﻭﺍﮊﮔﺎﻥ ﻓ&= #65166;ﺭﺳﻰ ﺩَﺭﻯ ﻭﺍﻭﺳﺘ= 5166;ﺋﻰ ﺍﺳﺖ.ﺍﺷﻚ ﺳﺎﻟ&= #65242;،ﻧﺘﻴﺠﻪ ﺗﻤﺮﮐﺰ ﻣﺪﺍﻭ&#= 65249; ﭼﺸﻤﺎﻥ ﺳﺎﻟﻚ&#= 1548;ﻭ ﺑﺪﻭﻥ ﺑﻬﻢ ﺯﺩ&= #65253; ﭘﻠﮑﻬﺎﻯ ﭼﺸﻢ &= #65165;ﺳﺖ.ﮐﻪ ﺻﻮﺭﺕ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﻭﻭﺳﻴﻠﻪ ﺗﻮﺳ&#= 1617;ﻞ ﺧﻮﺩ ﺭﺍ،ﺣﻀﻮ= 5197; ﺫﻫﻨﻰ ﺩﺭ ﺧﻴﺎ&= #65245; ﺧﻮﺩ ﺩﺍﺭﺩ.ﺗﺎ = ﺩﺭ ﻫﺮ ﻋﺒﺎﺩﺕ ﻭﮔ&= #65236;ﺘﺎﺭ ﻭﺗﻔﮑّﺮ ﻭﺩﺭ= 5193; ﺩﻟﻴﮑﻪ ﺳﺎﻟﻚ &= #65169;ﺎ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭ&#= 65193;، ﺑﻮﺳﻴﻠﻪ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺑﮕﻮﻳﺪ.ﻭ&= #65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺗﺎ ﺩ&= #65227;ﺎﺋﻰ ﺑﺨﺪﺍ ﻭﺁﺳﻤﺎ&#= 65253; ﺑﺮﺳﺪ. ﻭﺑﺪﻭﻥ = ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺑﺼﻮﺭﺕ &= #65193;ﻋﺎﮐﻨﻨﺪﻩ ﮐﻮﺑﻴﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ.ﭼﻮﻥ ﺻﻮﺭﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﻭﺭﺍ ﺍﺯ ﻭﻯ ﻣ= ﻴﮕﻴﺮﺩ،ﮐﻪ ﺑﻨﺴﺦ ﻭﻣﺴﺦ ﻣ&= #65268;ﺒﺮﺩ.ﭼﻮﻥ ﺷﺮﻙ ﻧﺎﺑﺨﺸﻮ&#= 65193;ﻧﻰ </spa= n>ﺧﺪﺍ ﺭﺍ ﻧﻤA= 262;ﺩﻩ ﺍﺳﺖ. ﭼﻮﻥ ﺑﺠﺎ= ﻯ ﻭﻟﻰّ ﺍﻟﻬﻰ،A= 169;ﻴﻚ ﺁﺧﻮﻧﺪ ﻗﺸﺮﻯ &= #65175;ﻘﻠﻴﺪ ﻭﺳﺮ ﺳﭙﺮﺩﮔﻰ &= #65261; ﺍﻃﺎﻋﺖ ﺩﻳﻨﻰ &= #65261;ﻋﺸﻖ ﻭﺭﺯﻯ ﺩﺍﻧﺴﺘ&#= 65258; ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ &= #65193;ﺍﺭﺩ.ﮐﻪ ﺗﻤﺎﻡ ﭘﻴﺮﻭﺍ&#= 65253; ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ &= #65193;ﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65197;ﺳﻤی ﻮ ﺍﺳﻤﻰ ﻏﻴﺮ ﺍ= ﻟﻬﻰ،ﺳﺮﺍﺳﺮ ﻣﺸﺮﻙ ﻭ ﺑﺪﺗﺮ&= #65267;ﻦ ﺟﻬﻨّﻤﻬﺎﻯ ﭘ= 587; ﺍﺯ ﻣﺮﮒ ﺭﺍ ﺩﺍ= ﺭﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253; ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ = ﺧﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺍﻟّﺎ ﻣﻤﮑﻦ &#= 65165;ﺳﺖ، ﻣﺎﺭ ﻭﻣﻮﺭ ﻭﺣ&= #65176;ﻰ ﻋﻠﻒ ﻭﮔﻴﺎﻩ ﻭ = ﺟﻤﺎﺩ ﻭﺗﺤﺖ ﺟﻤﺎﺩﻯ &= #65155;ﺗﻤﻰ ﻧﻴﺰ ﺑﺎﺯ ﮔﺮﺩ&= #65255;ﺪ.ﭼﻮﻥ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ= ﻫﺮ ﺫﺭّﺍﺕ ﺩﻭﻥ ﺃ&#= 65175;ﻢ،ﺩﺭ ﻣﻮﺟﻮﺩﺍﺕ ﺃث= 740;رﻯ ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍ= ﻧﻮﺍﻉ ﻣﺘﻮﺍﻟﻰ ﺩﻭﻥ &= #65155;ثیرﻯ، ﻫﻤﮕﻰ ﺩﺍﺭﻧﺪ &= #65169;ﺎ ﺗﮑﺎﻣﻠﺎت ﺮﻭ= 5187;ﻰ ﮔﻮﻧﺎﮔﻮﻥ ﺧﻮ&#= 65267;ﺶ ﺧﻮﺩﺭﺍ ﺑﺎﻧﻮ&#= 65165;ﻉ ﮔﻴﺎﻫﻰ ﻭ</s= pan> &#= 65187;ﻴﻮﺍﻧﻰ ﻭﻓﺼﻮﻝ ﻓﺮﺍﻭ&#= 65165;ﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﺎﻧﻨﺪ ﺗﺎ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﻃﻰ ﮐﻨﻨﺪ، ﻭﺩﺭ ﺃ&#= 65169;ﺪﻳّﺖ ﺑﺨﺪﺍﻭﻧﺪ ﺑﺮ&#= 65203;ﻨﺪ ﻭﺍﻳﻨﻚ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺍﺭﻭﺍﺡ &= #65251;ﺎ،ﺑﺎﻳﻦ ﺣﺪّ ﺭﺳﻴﺪﻩ ﮐ&#= 65258; ﺑﺎﻳﺪ ﺧﻮﺩﺭﺍ &= #65169;ﺮﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺒﺮﺳﺎ= 5255;ﻴﻢ.ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭﺳﺎ&#= 65245; ﺩﻳﮕﺮ ﺑﻨﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﻣﻮ&= #65235;ﻖ ﮔﺮﺩﺩ ﺩﺭ ﮐﺮﻩ = ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕ&= #65198; ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﻭ ﺩﻭﺭﺗﺮ.ﻭﻫﺮ = ﺑﺎﺭ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮِّه ﺑﻴﺸﺘﺮ ﺧﻮﺩﺭ&#= 65165; ﻧﺰﺩﻳﮑﺘﺮ ﺑﺼ&#= 65236;ﺎﺕ ﻭ ﻋﻘﻠﻬﺎ ﻭ ﺍﺧ= ﻠﺎق اﻟﻬﻰ ﺑﺮﺳﺎﻧ= 5268;ﻢ.ﺑﺎ ﻳﻚ ﻣﻮﺟﻮﺩﻳّ= 5174; ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 64400;ﻪ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65203;ﻪ ﺑﻌﺪﻯ،ﻭﺣﻴﻮA= 165;ﻧﺎﺕ ﺩﻭﺑﻌﺪﻯ ﻭﮔﻴ&#= 65166;ﻫﺎﻥ ﻳﻚ ﺑﻌﺪﻯ ﻫﺴﺘ&= #65256;ﺪ.ﺣﻤﺪﻭﭘﺮﺳ= 5176;ﺶ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑ&#= 65252;ﻌﺮﻓﻰ </spa= n>ﺧﺪﺍﻭﻧﺪ ﻭʋ= 93;ﺭ ﺁﻏﺎﺯ ﺳﻠﻮﻙ ﺗ&= #65256;ﻬﺎ ﺧﻮﺍﺳﺖ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﺳﺖ.ﻭ ﺑﻘﻴﻪ ﭘ= ﺮﺳﺘﺸﻬﺎ ﺷﺮﻙ ﺁﻣﻴﺰ ﻫﺴ&= #65176;ﻨﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻤ&= #65198; ﺭﻭﺯﻫﺎ ﺻﺎﺋﻢ &= #65261; ﺷﺒﻬﺎ ﻗﺎﺋﻢ ﺑ&= #65166;ﺷﻨﺪ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّ&#= 65250; ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #65169;ﻰ ﺩﻳﻨﺎﻥ ﺑﺪﻭﻥ &= #65193;ﻋﺎ ﻭ ﺻﻠﻮﺍﺕ،ﺧﻴ= 5248;ﻰ ﻭﺿﻊ ﺭﻭﺣﻰ ﺑﻬ&= #65176;ﺮ ﺍﺯ ﺑﺪﺩﻳﻨﺎﻥ &= #65239;ﺸﺮﻯ ﻣﺸﺮﻙ ﺑﻬﺮ ﻣﺬ&= #65259;ﺒﻰ ﻭﻧﺎﻣﻰ ﮐﻪ ﺑﺎ&= #65207;ﻨﺪ. ﺑﻌﺪ ﺍﺯﻣﺮﮒ ﻣ&= #65198;ﮒ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174; ﮔﺮﭼﻪ ﻫﻤﻪ ﻣﺬ&= #65165;ﻫﺐ ﻭﺃﻧﺒﻴﺎ ﺗﻌﺼ&#= 1617;ﺐ ﺷﺪﻳﺪ ﻧﺴﺒﺖ ﺑ&= #65166;ﻧﺒﻴﺎﻯ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ&= #65247;ﻰ ﻳﮕﺎﻧﻪ ﺧﻮﺍﺳ&#= 1578;ه ﺃﻧﺒﻴﺎ ﺭﺍ ﺍﻧ&= #65184;ﺎﻡ ﻧﻤﻴﺪﻫﻨﺪ.ﻭ ﺗ&= #65256;ﻬﺎ ﺑﻔﮑﺮ ﻭﺿﻊ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻭﻣﺎﻟﻰ ﻭ ﺷﻬﻮ&= #65165;ﻧﻰ ﻭ ﺷﻬﺮﺕ ﻭ ﻟﺬﺕ= ﻫﺎﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﻭ&= #65169;ﻨﺎﻡ ﺧﺪﺍ ﻧﻴﺰ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻭﺃﻧﺒﻴﺎ ﺭﺍ ﻧ&= #65268;ﺰ ﻣﻰ ﮐﺸﻨﺪ.ﮐﻪ ﻫ= ﺮ ﻓﺘﻮﺍﻯ ﻣﺮﮒ ﺁ&= #65255;ﺎﻥ، </spa= n>ﻫﺰﺍﺭﺍﻥ ﺳʋ= 66;ﻝ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻣ&#= 65204;ﺦ ﺣﻴﻮﺍﻧﻰ ﺁﻧﻬ&#= 65166; ﻃﻮﻟﺎﻧﻰ ﺗﺮ ﻣ&= #65268;ﮕﺮﺩﺩ.ﻭﺩﺭ ﺟﻬﻨّﻢ ﺟﻬﺎﻥ &#= 65199;ﻧﺪﮔﻰ ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺏ = ﺩﺭ ﺑﻴﻦ ﺩﺭﻧﺪﮔﺎ&#= 65253; ﻭ ﮔﺰﻧﺪﮔﺎﻥ ﻭ = ﺷﮑﺎﺭﭼﻴﺎﻥ ﮔﺮﻓﺘﺎﺭ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺑﻮﺩ.ﻭ ﺑﺘﻌﺪﺍ&= #65193; ﻗﺘﻠﻬﺎﺋﻰ ﮐﻪ &= #64400;ﺮﺩﻩ ﺍﻧﺪ،ﺑﺎﻳﺪ ﺧ= 5262;ﺩ ﻧﻴﺰ ﺑﻬﻤﺎﻥ ﺗ&= #65228;ﺪﺍﺩ ﮐﺸﺘﻪ ﺷﻮﻧﺪ ﮐ&= #65258; ﭼﺸﻢ ﺩﺭ ﺑﺮﺍﺑ&= #65198; ﭼﺸﻢ ﻳﺎ ﻗﺎﻧﻮ&= #65253; ﮐﺎﺭﻣﺎ،ﮐﻪ ﻣ= 5184;ﺎﺯﺍﺕ ﻣﻌﺎﺩﻝ ﻫﻤﺎﻥ &= #64404;ﻨﺎﻩ ﺭﺍ ﺑﺎﻳﺪ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ. ﻣﮕﺮ ﻭﻗ= ﺘﻰ ﮐﻪ ﺑﺴﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﻭ ﺗﺰﮐﻴﻪ ﻫﺎﻯ = ﺍﺭﺍﺩﻯ ﺑﭙﺮﺩﺍﺯﻧﺪ، = 5175;ﺎ ﺷﺮﺍﻳﻂ ﺗﻮﻟﺪ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﮐﺴﺐ ﻧﻤﺎﻳﻨﺪ،ﮐﻪ = 5193;ﺭ ﻧﻬﺎﻳﺖ ﺷﻬﻮﺩ &= #65255;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺒﺎﺷﺪ. ﭘس ﭘ&= #65198;ﺳﺘﻴﺪﻥ ﻫﻤﺮﺍﻩ ﻋﺸﻖ ﺳ&= #65248;ﻮﮐﻰ،ﻭﺗﻮﺣʌ= 68;ﺪ ﻫﻨﮕﺎﻡ ﺗﻤﺮﮐ&#= 65200; ﻋﺒﺎﺩﻯ ﻭﺗﻮﺳ&#= 1617;ﻠﺎﺕ ﺑﺎ= ﻭﺳﺎﺋ= ;ﻞ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﻫﺮ ﻟﺤﻈﻪ ﺁﻥ،ﻋﺒ= 5166;ﺩﺍﺕ ﺍﻟﻬﻰ ﻣﺤﺴﻮﺏ &= #65251;ﻴﺸﻮﺩ ﻭﺩﻋﺎﺋﻰ ﭘﺬﻳ&#= 65198;ﻓﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕ&#= 65198;ﺩﺩ.ﻭ ﮐﺴﺐ ثوﺍﺏ ﻭ ﺫ&#= 65191;ﻴﺮﻩ ﻫﺎﻯ ﺁﺧﺮﺕ،ﻭ &#= 64344;ﺎﮐﺴﺎﺯﻯ ﻗﺴﻤﺘﻬﺎﻯ ﺳﻴ&#= 65166;ﻩ ﻭ ﺁﻟﻮﺩه اﺯ ﻟ&#= 64401;ّﻬﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ،ﻧﺘﻴﺠA= 258; ﺯﻧﺪﮔﻰﻫﺎﻯ ﺣ&#= 65268;ﻮﺍﻧﻰ ﮔﺬﺷﺘﻪ ﻭ ﺑﺪﮐ&= #65166;ﺭﻯ ﻫﺎﻯ ﺗﻮﻟﺪ ﮐﻨ&= #65262;ﻧﻰ.ﺗﻨﻬﺎ ﺧﻮﺩﺭﺍ ﺑﺎ ﺗﻮ&= #65169;ﻪ ﺳﻠﻮﮐﻰ ﻧﺠﺎﺕ &= #65165;ﺯ ﺁﻥ ﻣﻌﺎﻳب ﻮﮐ&#= 65252;ﺒﻮﺩﻫﺎ ﻣﻴﺘﻮﺍن ﺪﺍﺩ.&#= 64400;ﻮﺩﻙ ﻳﺎ ﺣﻴﻮﺍﻥ ﺑﻰ = ﺧﺒﺮ،ﻭ ﻳﺎ ﮔﺮﻓﺘﺎﺭ ﻣ&= #65208;ﮑﻠﺎﺕ ﺯﻧﺪﮔﻰ،ﮐﻪ ﻧ= 5236;س ﺍﻣّﺎﺭﻩ ﻭﻧﺎ= 5191;ﻮﺩﺁﮔﺎﻩ ﻫﻮﺳﺒﺎﺯ ﺁﻧﻬ&#= 65166;،ﺑﺎﻋث ﭘﻴﺪﺍﻳﺶ ﺁﻥ ﻣ&= #65208;ﮑﻠﺎﺕ ﺷﺪﻩ ﺍﺳﺖ. ﺗﻤﺎ= ﻡ ﻋﺸﻘﻬﺎ ﻧﺴبی هستند،ﻣﮕﺮ ﻋ= ﺸﻖ ﺑﺮﺍﻩ ﺍﻟﻬﻰ ﺩ&= #65197; ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺃﺑﺪﻯ،ﮐﻪ ﺩ&#= 65197; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎ= 5207;ﺪ.ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺍ= ﺯﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻣﺎ ﺿﺮﻭﺭ= ﺕ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﺑ&= #65194;ﻭﻥ ﺁﻥ ﺗﮑﺮﺍﺭ ﮐﺎ&= #65197;ﻣﺎﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ،ﻭﺍﺯ ﺩﺳﺖ &#= 65193;ﺍﺩﻥ ﺗﻤﺎﻡ ﺍﻣﺘﻴﺎ&#= 65199;ﺍﺕ ﭘﻴﺸﻴﻦ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺗ&= #65166; ﺩﺭ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺣﺘ&= #65264; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﻣﺮﻭﺯ،ﺩﺭ ﺭ= 5183;ﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193;،ﺑﺎﻳﺪ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺑﺎﻟﺎﺗﺮ ﻋﺸﻖ &= #65261;ﺭﺯﻯ ﻫﺎﻯ ﺑﺎﻟﺎﺗﺮ&#= 65267;ﻮﺑﺎ <= span lang=3DAR-SA>ﻣﻬﺪﻯ ﻣﻮﻋʌ= 62;ﺩ ﺗﺎ ﺷﻬﻮﺩ ﻧﻮﺭ&= #65197;ﺏّﺭﺣﻤﺎﻥﺑʌ= 56;ﻤﺎﻳﻨﺪ.<o:p></o:p> = 5165;ﻣﺮﻭﺯﻩ ﻣﺎ ﺑﻴﺸﺘﺮ ﻗﺪ&= #65197;ﺕ ﻋﺸﻖ ﻭ ﻗﺪﺭﺕ ﻳ= ﺎﻓﺘﻦ ﻋﺸﻖ ﺭﺍ ﻣﻠﺎﺣ&= #65224;ﻪ ﻣﻴﮑﻨﻴﻢ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﻋﺸﻖ ﺳﺎﺯﻧﺪﻩ &= #65251;ﻌﺠﺰﻩ ﺍﺳﺖ.ﻭ ﺩﺭ ﻣﺮﺍ= ﺣﻞ ﺷﻬﻮﺩﻯ،ﻣﻌﺠA= 200;ﻩ ﻫﺎﻯ ﻭﺍﻗﻌﻰ ﺑ&= #65198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺍ&= #65197;ﻳﻢ.ﺑﺨﺎﻃﺮ ﺗﻐﻴﻴﺮ ﺫﺍﺕ ﻳ&= #65166; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﺣﻴﻮﺍﻧﻰ، ﮐﻪ &#= 65169;ﺬﺍﺕ ﻭ ﻣﻘﺎﻡ ﺭﻭﺡ ﺍ= ﻟﻬﻰ ﺩﺭ ﻣﻴﺂﻳﺪ،ﻭ= 5191;ﻮﺩ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻣﻴﺸﻮﺩ.ﭘس ﻋﺸ&#= 65238; ﻳﻚ ﻫﻮﺵ ﻋﺎﻃﻔ&= #65264; ﺍﺯﻧﻮﻉ ﺍﻧﻔﻌ&#= 65166;ﻟﻰ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻓ&= #65228;ﻞ ﻭ ﺗﻠﺎﺵ ﻭ ﺍﺑﺪ= ﺍﻉ،ﺁﻏﺎﺯ ﺍﺯ ﺧﻮﺩ ﻭ ﻋﻠﻴ= ﻪ ﺧﻮﺩ،ﻭ ﺳﭙس ﺩ= 5197; ﻣﻮﺭﺩ ﺩﻳﮕﺮﺍ&#= 65253;،ﭼﻮﻥ ﺷﺎﻳﺴﺘﻪ ﺗﻌﻠ&#= 65268;ﻢ ﻋﺸﻖ ﮔﺮﺩﻳﺪ. ﺑ= ﻘﻮﻝ ﻣﺴﻴﺢ ﻋﺸﻖ،ﻓ= 5198;ﻳﺐ ﻭ ﺩﻟﺨﻮﺷﻰ ﻭﺷ&= #65228;ﺎﺭ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5235;ﻌﻞ ﻭ ﺻﺒﻮﺭﻯ ﺍﺳﺖ.= ﮐﻪ ﮐﻴﺮﮐﮕﺎﺭﺩ ﺍ&#= 64404;ﺰﻳﺴﺘﺎﻧﺴﻴʋ= 66;ﻟﻴﺴﺖ ﻭﺟﻮﺩﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ. ﻣﺤﻘﻖ ﻭﺍﻗﻌﻰ &= #64400;ﺴﻰ ﺍﺳﺖ،ﮐﻪ ﺩﻧﺒ= 5166;ﻝ ﻋﺸﻖ ﻭﺍﻗﻌﻰ ﺑ&= #65166;ﺷﺪ. ﻳﺎ ﻫﻤﺎﻥ ﺧﺪﺍ&= #65183;ﻮﺋﻰ ﻭ ﺁﻳﻨﺪﻩ ﺑﺮﺗ&= #65198; ﺳﺎﺯی ﻨﻮﻋﻰ،@= 400;ﻪ ﺑﺮﺗﺮﻳﻦ ﻋﺸﻖ &= #65261;ﻫﺪﻑ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ ﮐﻪ ﺍﻭﺭﺍ ﺑﻤﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ،ﻭ ﻋﻘﻠ= 5260;ﺎﻯ ﻣﺮﺑﻮطه ﻤﻴﺮA= 203;ﺎﻧﺪ.ﮐﻪ ﻣﺎ ﻋﻠﻢ ﻟﺪﻧّ&#= 65264; ﻣﻴﺨﻮﺍﻧﻴﻢ.ﮐ&#= 65258; ﻣﮑﺘﺐ ﻧﺮﻓﺘﻪ &= #65251;ﻠّﺎ ﻣﻴﮕﺮﺩﺩ.ﺑﮕﻔ&#= 65176;ﻪ ﻳﻮﻧﮓ ﻋﺸﻖ ﺣﻘ&= #65268;ﻘﻰ،ﺗﻨﻬﺎ ﺩﺭ ﺍﻧﺴﺎﻥ ﺗﺠ&= #65198;ﺑﻰ ﻧﻴﺴﺖ، ﺑﻠﮑﻪ &#= 65193;ﺭ ﺍﻧﺴﺎﻥ ﮐﻠّﻰ &#= 65255;ﻴﺰ ﻫﺴﺖ.ﺍﻧﺴﺎﻥ ﺗ&= #65184;ﺮﺑﻰ ﺳﺎﻟﻚ ﺍﺳﺖ،ﻭ &#= 65165;ﻧﺴﺎﻥ ﮐﻠّﻰ ﮐﺎﻣﻞ ﺍ&#= 65247;ﻬﻰ ﺑﺎ ﻋﻘﻞ ﮐﻠّﻰ &= #65197;بّ اﻟﻨﻮﻉ ﺧﻮﺩ،@= 400;ﻪ ﻋﺎﺷﻖ ﺗﺮ ﺍﺯ ﺳ= ﺎﺑﻖ ﻣﻴﮕﺮﺩﺩ.ﺗﺠﺮ&#= 65169;ﻪ ﺩﺭﻭﻧﻰ ﺳﺎﻟﻚ &= #65261;ﺟﺴﺘﻦ ﻧﻔس ﮐﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﻧﻮﺭ ﻗﺎﺋﻢ = ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻧﻬﺎﻳﺖ ﮐﻤ&= #65166;ﻝ ﻭﺍﺟﺐ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ= ; ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﺷﻬﻮﺩ ﺑ&#= 65198;ﺗﺮ ﻋﺮﺵ ﺭﺣﻤﺎﻥ، &#= 65169;ﺮﺣﺴﺐ ﺫﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﺍﺳﺖ.ﮐﻪ ﻫﻢ ﻣﻔ= ﻴﺪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ&#= 65193;ﻳﮕﺮﺍﻥ ﻭﻫﻢ ﻣﻔﻴﺪ ﮐﺴ&= #65168; ﮐﺮﺍﻣﺎﺕ ﻭثوA= 165;ﺏ ﻭ ﺫﺧﻴﺮﻩ ﺁﺧﺮ&= #65173; ﺑﻴﺸﺘﺮ ﺑﺮﺍﻯ &= #65175;ﻮﻟﺪ ﺑﻌﺪﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﻪ ﺣﺘﻰ ﺑﺎ ﺫﺧﻴﺮ&= #65257; ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ&#= 65165;ﺯ ﺍﻣﺮﻭﺯ ﺩﺭ &#= 65235;ﺼﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ ﺭﺟ&#= 65228;ﺖ ﺑﺠﻬﺎﻥ ﮐﻨﺪ.ﮐ&= #65258; ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ،ﺗﺎ ﺷﺎ= 5267;ﺪ ﺑﻨﻮﺭﺭﺏّ ﺍﻟ= 5256;ﻮﻉ ﺭﺣﻤﺎﻥ ﺑﺮﺳﺪ. = ﻭﻣﺎﻧﻨﺪ ﺍﻣﺮﻭﺯ ﻧﺎﺗﻮ&#= 65165;ﻥ ﺩﺭ ﻓﻬﻢ ﮐﻤﺎﻟ&= #65166;ﺕ ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ = ﻧﺒﺎﺷﻴﻢ ﮐﻪ ﺍﮐثرﺍ ﻧﻤ= 5268;ﺘﻮﺍﻧﻨﺪ ﺑﻨﻮﺭ ﻭﮐﻤﺎﻝ &= #65197;ﻭﺡ ﺍﻟﻘﺪس ﺭﺏّ ﺍ= 5247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ.&= #64400;ﻪ ﺩﻭﭼﺎﺭ ﮐﺎﺭﻣ&#= 65166;ﻫﺎﻯ ﻣﮑﺮﺭ ﺑﺠﻬﻨّ= 5250; ﺟﻬﺎﻥ ﻣﻴﺸﻮﻧ&#= 65194;.ﮐﻪ ﺣﺘﻰ ﺑﻴﻦ ﺳﺎﻟ&= #64401;ﺎﻥ ﺻﺎﺩﻕ ﻭﺟﺪّﻯ= 548;ﻭﻟﻰ ﺑﺪﻭﻥ ﺍﺳﺘﻌﺪ&#= 65165;ﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺍﺯ ﺗﻮﻟ&= #65194;ﺍﺕ ﭘﻴﺸﻴﻦ،ﻧﺎﺗA= 262;ﺍﻥ ﺍﺯ ﺭﺳﻴﺪﻥ ﺑﮑ&= #65252;ﺎﻝ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣ&#= 65268;ﮕﺮﺩﻧﺪ. ﻣﺎﺩﺍﻡ ﻟﺎﻓﻠ&#= 65166;ﻳﺖ ﻣﻴﮕﻮﻳﺪ،ﺩﺭ = 5227;ﺸﻖ ﺍﺯ ﻫﻤﻪ ﭼﻴﺰ ﻫ= ﺴﺖ.ﻫﻢ ﺭﻭﺡ ﻭ ﻫﻢ ﻋﻘﻞ= ﻭ ﻫﻢ ﻗﻠﺐ ﻭ ﻫﻢ ﺟ= ;ﺴﻢ.ﺯﻳﺮﺍ ﺍﻳﻦ ﻋﺸﻖ ﻭﺍﺻ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; </spa= n>ﺍﻟﻬﻰ ﺍﺳﺖš= 8;ﮐﻪ ﻫﺮ ﺷﻬﻮﺩﻯ ﺟﺎ&= #65251;ﻊ ﺻﻔﺎﺕ ﺗﻤﺎﻡ ﻣ&= #65198;ﺍﺣﻞ ﻭ ﺍﻧﻮﺍﻉ ﭘﻴﺸ&= #65268;ﻦ ﻗﺒﻠﻰ ﺍﺳﺖ.ﻭﺧ&= #65262;ﺩ ﻫﻨﺮ ﺭﺳﻴﺪﻥ ﺑ&= #65208;ﻬﻮﺩ ﺑﺮﺗﺮ ﺍﺳﺖ،ﺣ= 5176;ﻰ ﺍﮔﺮ ﺑﺸﻬﻮﺩ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺭﺳﻴﺪ&#= 65257; ﺑﺎﺷﻨﺪ.ﮐﻪ ﺁﺭ&= #65199;ﻭﻯ ﮔﺬﺷﺖ ﺳﺮﻳﻊ ﺯ&= #65251;ﺎن ﺪﺍﺭﻧﺪ. که ﺒﺘ&#= 65262;ﺍﻧﻨﺪ ﺑﺎ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﻭﻭﻟﺎﻳﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﻭ&= #1548;ﺑﺪﺍﻥ ﻣﻮﻓﻖ ﮔﺮﺩﻧﺪ.&= #65175;ﺎ ﻋﺸﻖ ﺑﻤﻄﻠﻖ ﺍ&= #65247;ﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ،A= 169;ﻰ ﻧﻬﺎﻳﺖ ﻣﺮﺍﺣ&#= 65246; ﺗﻤﺮﻳﻨﻰ ﻭﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﻋﺸﻖ ﻭﺭﺯﻯ ﻫﺎ&= #65263; ﺑﺎ ﺍﺭﺑﺎﺏ ﻧﻮ&= #65225; ﺑﻰ ﻧﻬﺎﻳﺖ ﺩﺭ = ﭘﻴﺶ ﻫﺴﺖ.ﻋﺸﻖ ﻭﺍﻗ&= #65228;ﻰ ﺑﻠﺎﻫﻮﺕ ﺍﻟﻠ&#= 65258; ﺍﺳﺖ، ﻭ ﻋﻘﻠﻬ&#= 65166;ﻯ ﺭﺳﻴﺪﻥ ﺑﺎﻳﻦ &= #65251;ﺮﺍﺗﺐ ﻋﺸﻘﻰ،ﺩﺭ ﺑﻰ &#= 65255;ﻬﺎﻳﺖ ﺟﺒﺮﻭﺗﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ که ﺪﺭ ﭘﻴش اﺳA= 174;.ﻭ ﻟﺬﺕ ﺍﺯﻋﺸﻖ ﺍ&= #65199; ﻧﻮﻉ ﻣﻠﮑﻮﺗﻰ &= #65165;ﺳﺖ،ﻭ ﻟﺬﺕ ﺍﺯ ﻋﺸﻖ ﺷ= ﻬﻮﺍﻧﻰ ﺧﺎﺹ ﻧﺎﺳﻮﺕ ﻣ&= #65166;ﺩﻯ ﺑﺸﺮﻯ ﺍﻣﺮﻭﺯ&#= 65257; ﻣﺎ ﺍﺳﺖ.ﮐﻪ ﺩﺭ= ﺷﮑﻢ ﻭ ﺍﻃﺮﺍﻑ ﺷﮑﻢ = ﺗﻮﺟّﻪ ﺩﺍﺭﻧﺪ.ﻋﺸﻖ ﮐ&= #65204;ﺐ ﺑﺪﻳﻊ ﻭ ﺍﻟﻬﻰ = ﺟﺎﻟﺒﻰ ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﻭ&#= 65165;ﺻﻠﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ.ﻫﺮﮐﺪ&#= 65165;ﻡ ﺑﺪﺭجه اﻯ ﺍﺯA= 165;ﺻﺎﻟﺖ ﻋﺸﻖ ﻭﻋﻘﻞ ﻭ ﺍ= ﺣﻮﺍﻝ ﻣﺮﺑﻮﻃﻪ،ﺑﺨA= 212;ﻮﺹﺩﺭ ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ &= #65259;ﻔﺘﻢ ﺭﺣﻤﺎﻥ ﺩﺭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﭘﻴﺎﻣﺒ&#= 65198;ﮔﻮﻧﻪ،ﻭﺩﺭ ﺍﻭﻟﻴﺎی اﻟﻬA= 264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ. ﻭﻟﻰ ﺣﺼﻮﻝ ﺍﻳ&= #65254; ﻋﺸﻖ ﺑﺪﻳﻊ ﻭ ﻣ= ﻠﺤﻘﺎﺕ ﺑﻌﺪﻯ ﺁﻥ،ﺩﺭ &#= 65165;ﺧﻠﺎﻕ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔ= ﺘﺎﺭ ﻭ ﮐﺮﺩﺍﺭﻫﺎﻯ &= #65255;ﻴﻚ ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ &= #65259;ﺴﺖ،ﮐﻪ ﺩﺭ ﺩﺭﺟﻪ ﺍﻭل اﻧﺴﺎﻧﻴّﺖ ﻭ = 5153;ﺩﻣﻴّﺖ ﺑﻴﺎﺑﻨﺪ.ﻳﺎ ﻫ&= #65252;ﺎﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺗﺎ ﺗ&= #65184;ﻠﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ.ﻭ ﻫ= ﺮﻳﻚ ﺑﺎ ﺩﺭﺟﻪ ﻭﻧﻮ&= #65227;ﻰ ﺍﺯ ﻋﺸﻖ ﻭﺭﺯﻯ&= #1548;ﺗﺮﻙ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺑﺸﺮﻯ ﺧﻮﺩ،ﺑ= 5166; ﻇﺎﻫﺮ ﺁﺭ= ;ﺍﺳﺘﻪ ﺁﻥ،ﭼﻪ ﺭﺳﺪ ﺑ&#= 65212;ﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ،ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﺍﺯ ﮔ= ﺬﺷﺘﻪ ﻫﺎ ﺑﺎﻗﻰ ﺍﺳﺖ.= ﺁﻧﮕﺎﻩ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65165;ﻟﻬﻰ،ﺑﺎ ﺷﺶ ﮐﻠﺎس ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺷﻬﻮﺩ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﻫﺮ ﺷﺶ ﻭ= ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ، ﻫﺮﺑﺎﺭ ﺩﺭ ﻳﻚ = ﺗﻮﻟﺪ ﻭﻧﺴﺦ ﺑﻬﺘﺮ ﺑ&= #65208;ﺮﻯ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﺩ،ﺗﺎ ﺑﺂﻳﻨﺪﻩ ﺑﺮﺗ&#= 65198; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺑﺮﺳﺪ، ﮐﻪ ﺷﻬ&#= 65262;ﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻭﻳﺰﺍ= 5263; ﺁﻥ ﺁﻳﻨﺪﻩ ﺑ= ﺮﺗﺮ ﺑﻬﺸﺘﻰ ﻫﻔﺖ ﻫ&= #65200;ﺍﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. <o:p></o:p> = 5223;ﺎﻫﺮﺍ ﻋﺸﻖ ﺑﺮﺍﻯ ﻣﺎ = ﺑﺎﺯﻯ ﻭ ﺳﺮﮔﺮﻣﻰ ﺑﻨ&= #65224;ﺮ ﻣﻴﺮﺳﺪ.ﮐﻪ ﮔﺎ&= #65259;ﻰ ﻫﻤﻴﻦ ﭘﻴﺮﻭﻯ &= #65259;ﺮﺩﻳﻦ ﺭﺳﻤی ﻮﺩﺭ ﻫﻤ&#= 65258; ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ&#= 1548; ﺑﻨﺎﻡ ﭘﺮﺳﺘﺶ &= #65191;ﺪﺍ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5191;ﻮﺩ ﺍﺗﻠﺎﻑ ﻋﻤﺮ ﻭ = ﮔﺬﺭ ﺳﺮﻳﻊ ﺯﻣﺎﻥ ﺍ&= #65203;ﺖ. ﺗﺎﺭﻳﺦ ﺑﺸﺮ ﻧ&= #65208;ﺎﻥ ﺩﺍﺩﻩ ﮐﻪ ﻋﺸﻖ = ﺭﻳﺎﺿﺘﻰ ﺳﺨﺖ ﺍﺳﺖ، ﻭﻟ&#= 65264; ﺩﻭﺍﺋﻰ ﺷﻔﺎ ﺑ&= #65192;ﺶ،ﻭ ﻋﻠﺎﺝ ﻧﻬﺎﺋﻰ &= #65199;ﻧﺪﮔی ﺃﺑﺪﻯ ﺍﺳﺖ.ﺍﮔ&= #65198; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ ﺣﻴﻮﺍﻧﻰ ﻣﺎ ﺑ&= #65166;ﺷﺪ ﭼﻮﻥ ﺑﻤﺮﺍﺗﺐ &= #65207;ﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ،ﺳﻤﺒﻮﻝ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﻏﻴﺒﻰ ﻧﻴﺎﻣﺪ&#= 65257;،که ﺘﺎ ﺃﺑﺪﻳت ﺪﺭ&#= 64344;ﻴﺶ ﺭﻭﻯ ﻣﺎ ﺍﺳﺖ ﻭ= ﺍﻟّﺎ ﺩﻭﭼﺎﺭ ﮐﺎﺭﻣ&#= 65166;ﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ<= /span> </spa= n>ﻫﺎ،ﺩﺭ ﻧﺴ᥷= 0; ﺑﺪﺗﺮ ﺑﺸﺮﻯ ﻳﺎ ﻣﺴﺦ = ﺣﻴﻮﺍﻧﻰ ﭼﻪ ﺭﺳﺪ ﺑﻔﺴﺦ = ﮔﻴﺎﻫﻰ ﻭﺭﺳﺦ ﺟﻤﺎﺩﻯ &= #65261;ﻭﺳﺦ ﺗﺤت ﺠﻤﺎﺩﻯ ﺑ&#= 65166;ﺷﺪ. ﺍﻣﺎ ﻋﺸﻖ ﺍﻣﺮ&= #65261;ﺯﻩ ﺑﺎ ﻋﺸﻖ ﺍﺳﻠﺎ&= #65233; ﻭ ﭘﻴﺸﻴﻨﻴﺎﻥ &= #65235;ﺮﻕ ﮐﺮﺩﻩ ﺍﺳﺖ.ﮔﺮ&= #64380;ﻪ ﻫﻨﻮﺯ ﺑﺎﻫﻢ ﻣ&= #65192;ﻠﻮﻁ ﻫﺴﺘﻨﺪ،ﮔﺬﺷA= 176;ﮕﺎﻥ ﺍﺯ ﺗﻤﺪﻥ ﻣﺎﺩ&= #65263; ﻣﺤﺮﻭﻣﻴّﺘﻰ = 5193;ﺍﺷﺘﻨﺪ، ﺗﺎ ﻓﺮﺻﺖ ﺗﻔﮑ&= #1617;ﺮ ﻭ ﻟﺬﺗﻬﺎﻯ ﻣﻌ&= #65256;ﻮﻯ ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘ&#= 65258; ﺑﺎشد. ﭼﻪ</sp= an> &#= 65197;ﺳﺪ ﺑﺘﻔﮑّﺮﺍﺕ ﻣ= 5268;ﻨﻮﻯ ﻭﺍﻟﻬﺎﻣﺎت ﻠ= 5194;ﻧّﻰ ﺍﺯ ﺣﮑﻤﺘﻬﺎﻯ &= #65169;ﺮﺗﺮ ﺍﻟﻬﻰ.ﮔﺮچه گ= 84;ﺷﺘﮕﺎن ﺪﺭ ﻣﺮﺍﺗﺐ ﺗﺠ&= #65248;ّﻴﺎﺕ ﻣﻘﺪﻣﺎﺗﻰ ﺑﻮ&#= 65193;ﻫﺎﻧﺪ.ﻣﺨﻠﻮA= 217; ﻋﻘﻞ ﻣﺎﺩﻯ ﻭ ﺭ= ﻭﺵ ﺻﻮﻓﻴﺎﻧﻪ ﻭﺗ&#= 65240;ﺪس ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65166;ﺯﻯ ﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺑ&= #65208;ﺮی ﻤﻴﺒﺎﺷﺪ.ﮐﻪ ﻋ&= #65240;ﻞ ﺑﻴﺸﺘﺮ ﺑﺎﺯﻳ&#= 65260;ﺎﻯ ﺑﻴﺸﺘﺮ ﺩﻧﻴﻮ&#= 65263; ﺩﺍﺭﺩ، ﻭ ﺑﺎﻋ&#= 65208;ق ﻘﻬﻘﺮﺍﻯ ﺑﻴﺸ&#= 65176;ﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261;ﺩﻭﺭﺗﺮ ﺍﺯ ﺭﺍﻩ &#= 65165;ﻟﻬﻰ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﺍﺯ ﺳﺮﺣﺪّ ﺭﺏ&#= 1617; ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ &= #65239;ﺎﺋﻢ ﺑﺎﻣّﻴﺪ ﺭﺳﻴ= 5194;ﻥ ﺑﺮﺟﻌﺘﻬﺎﻯ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ. ﻋﺸﻖ ﻭﺍ= ﻗﻌﻰ ﺧﺎﻟﺺ ﺍﺯﺗﺮﮐ&#= 65268;ﺒﺎﺕ ﻭﻳﮋﻩ ﻣﻨﺎﺳﺐ &= #65227;ﻮﺍﻟﻢ ﻭﺟﻮﺩﻯ ﻭﺷﻬﻮ&#= 65193;ی ﻤﻴﺒﺎﺷﺪﻭﺍﻟ= 617;ﺎ ﻧﻔﻮساﻣّﺎﺭ᥽= 7;ﻭﺭﻭﺍﻧﻬﺎﻯﺣ&= #65268;ﻮﺍﻧﻰﭘﺮﻋﻘA= 194;ﻭﻋﻘﻴﺪﻩﻣﻴﺒ= ;ﺎﺷﻨﺪ.<o:p></o:p> = 5165;ﺯ ﻭﺭﮔﻴﻞ &#= 65165;ﺳﺖ ﮐﻪ ﺳﺎﻟﻚ ﻋﻠﻢ = ﺍﻟﻴﻘﻴﻦ ﻭﻣﻄﻤﺌﻦ،ﺩﺍA= 255;ﺴﺘﻦ ﻗﺒﻞ ﺍﺯ ﺭﺳﻴﺪ&= #65253; ﺑﺤﻘﻴﻘت ﺪﺍﺭ= 5193;. ﻭﭼﻮﻥ ﺑﻬﺮ ﻣﻘ&= #65166;ﻡ ﺷﻬﻮﺩﻯ ﺭﺳﻴﺪ&#= 1548;ﺍﻳﻤﺎﻥ ﻭﺑﺎﻭﺭﻯ ﻋﻴﻦ &= #65165;ﻟﻴﻘﻴنی ﻤﻴﻴﺎﺑﺪ. ﮐﻪ ﺑ= ﭽﺸﻢ ﺩﻝ ﻣﻰ ﺑﻴﻨﺪ.ﮔ= ﺮﭼﻪ ﺩﺭ ﺭؤﻳﺎ ﺩﻳﺪ&#= 65257; ﺍﺳﺖ.ﺣﺘﻰ ﺩﺭ ﺑ= ﻴﺪﺍﺭﻯ ﻧﻴﺰ ﺩﻳﺪﻩ ﻣﻴ&= #65208;ﻮﺩ،ﮐﻪ ﻟﺤﻈﺎﺗﻰ ﻇﺎﻫ&#= 65198;ﺍ ﺳﺎﻟﻚ ﺑﺨﻮﺍب &#= 65262;ﺧﻠسه ﻤﻴﺮﻭﺩ. ﺗﺎ ﺍﮔ= ﺮ ﺑﺨﻠﻖ ﻫﻢ ﺑﺎﺯ&= #64404;ﺸﺖ ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﺍ&= #65247;ﻬﻰ ﻭ ﺑﻌثت ﺧﻮﺩﺭ= 5165; ﺩﺍﺷﺖ،ﺑﺮﮔﺰA= 267;ﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺷﺪﻩ&#= 1548;ﺧﻮﺩ ﺿﻤﻦ ﺣﻘﺎﻳﻖ ﺍ&= #65247;ﻬﻰ ﻣﻴﺸﻮﺩ.ﺍﻟﺒﺘ&#= 65258; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ،ﮐﻪ ﺁﻧﺮ= 5165; ﻣﺎ ﻣﺮﺣﻠﻪ ﺣﻖ = ﺍﻟﻘﻴﻦ ﺍﻭ ﻣﻴﮕﻮﺋﻴﻢ. = ﺣﻖ ﻭ ﺣﺞ ﻭ ﺩﻳﺪﺍﺭ= ﺗﺠﻠّﻰ ﺍﻟﻬﻰ،ﻭ ﺣﺎﺟ= 5264; ﺁﻗﺎ ﺷﺪﻥ،ﻭﺁ= 5239;ﺎﻣﻨﺶ ﻳﺎ ﻫﺨﺎﻣﻨﺶ ﺷ&= #65194;ﻥ،ﻭﻧﻪ ﺣﺎﺝ ﺁﻗﺎﻯ ﺁﺧ&= #65262;ﻧﺪﻯ ﻳﺎ ﮐﻪ ﺍﺯ ﺣﺞ ﮐ= ;ﻌﺒﻪ ﺑﺎﺯﮔﺸﺘﻪ،ﮐA= 258; ﺳﻴﺎﺣﺖ ﻭﺗﺠﺎ&#= 65197;ﺕ ﻣﻴﮑﺮﺩﻩ.ﻭﻳﺎ &= #65165;ﺯ ﻧﺎﻡﺣﺎﺟﻰ ﺑﻮ&#= 65193;ﻥ </spa= n>ﺧﻮﺩ ﺑﮑسب ᥾= 2; ﺩﺭﺁﻣﺪ ﺑﻴﺸﺘﺮﻯ ﻣﻴﺨ&#= 65262;ﺍﻫﺪ ﺑﺮﺳﺪ.ﭼﻮﻥ ﺩﻳ&= #64405;ﺮﺍﻥ ﺍﻭ ﺭﺍ ﻣﻘﺪّس &#= 65193;ﺍﻧﺴﺘﻪ ﺑﺎﺷﻨﺪ.ﻧﺠﺎﺕ &= #65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻳﺎ = ﺣﺪّ ﺃﻗﻞ ﺍﺯ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩ ﺳﺮﻭﺭ ﻭ ﺧﻮﺭﺳ&= #65256;ﺪﻯ ﻭ ﺧﻮﺭﻩ ﻣﻨﺪﻯ = ﻣﺨﺼﻮﺹ ﺩﺍﺭﺩ. ﺑﺨﺼﻮﺹ = ﺩﺭ ﺷﺎﻫﺪﺍﻥ ﻧﻮﺭ &= #65239;ﺎﺋﻢ ﺍﺳﻢ ﺃﻋﻈﻢ ﻳﺎ = ﺭﻭﺡ ﺍﻟﻘﺪس ﻳﺎ ﻗﺎ&#= 65163;ﻢ ﺁﻝ ﻣﺤﻤﺪ.ﻭ ﻗﺎ= ﺋﻢ ﻳﺎﺍﺳﺎس ﻗﻴّA= 262;ﻣﻴّﺖﻧﻮﻉﺸﺮ= ﻯ. <o:p></o:p> = 5193;ﺭﻙ ﻋﺸﻖ ﺩﺭﻫﺮﻣﺘ&#= 65188;ﻘﻖ ﻭﻳﺎ ﺩﺭﻫﺮ ﺍﻧ&= #65204;ﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ،ﻧ= 5176;ﻴﺠﻪ ﺗﺠﺎﺭﺏ ﺷﺨﺼﻰ &= #65261;ﻭﺟﺪﺍﻧﻰ ﻭ ﻣﻘﺎﻡ ﻭﺟﻮﺩ&= #65263; ﺧﻮﺩﺵ ﻣﻴﺒﺎﺷ&#= 65194;.ﻳﺎ ﻫﻤﺎﻥ ﺩﺭﻙ ﺷﻬ&= #65262;ﺩﻯ ﻣﻘﺎﻡ ﻭ ﺷﺄﻥ ﻭ= ﺟﻮﺩﻯ ﺧﻮﺩ. ﺁﻧﮕﺎﻩ ﻣ= ﺴؤﻟﻴّﺖ ﺟﺪﻳﺪﻯ ﺩﺭ ﻟﺰ&= #65261;ﻡ ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﺍ ﺩﺭ ﻣﻴﻴﺎﺑ&= #65194;،ﻭﺗﺸﻨﻪ ﺁﻣﺪﻥ ﺟﻠﻮﺗﺮ &= #65199;ﻣﺎﻧﻬﺎﻯ ﺁﻳﻨﺪه اﺳﺖ.ﺗ= 5166;ﺷﺎﻳﺪ ﺁﻧﮕﺎﻩ ﺩﺭﺗﻮ&#= 65247;ﺪﺍت ﺒﻬﺘﺮ ﺑﺸﺮﻯ ﻳ&= #65166; ﺭﺟﻌت ﻨﻮﻉ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ، ﺧﻮﺩ ﺭ&#= 65165; ﺑﺎﺯ ﺑﻨﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺑﺎﻭﻟ&#= 65166;ﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﻳﺎ ﺳﻮﺷﻴﺎﻧس ﻣﻮ= 5227;ﻮﺩ ﺯﺭﺩﺷﺖ ﺑﺮﺳﺎ&#= 65255;ﺪ . ﻣﺤﻘﻖ ﻓﻠﺴﻔﻰ= ﺗﺠﺎﺭﺏ ﺭﻭﺣﻰ ﻭﻓﮑﺮﻯ &= #65191;ﻮﺩﺭﺍ،ﺑﺼﻮʋ= 97;ﺕ ﻣﻌﺎﺩﻟﺎﺕ ﺗﺼ&#= 65262;ﻳﺮﻯ ﺩﺭ ﻣﻴﺂﻭﺭﺩﻳ&#= 65228;ﻨﻰ ﺗﻨﺰﻳﻞ ﻭﺳﺎﺩ&#= 65257; ﮐﺮﺩﻥ ﺍﻓﮑﺎﺭ &= #65191;ﻮﺩ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺑﺮ ﺣﺴﺐ ﺳﻄﺢ ﻋ= ﻘﻞ ﺟﻤﻌﻰ ﻭ ﻓﻮﺭﻣ&= #65262;ﻟﻬﺎﻯ ﻣﻨﻄﻘﻰ ﻣﻘﺒﻮ&#= 65245; ﺁﻧﻬﺎ.ﻭﺍﻳﻦ ﻣ&= #65228;ﺎﺩﻟﺎﺕ ﺗﺼﻮﺭﻯ ﻭ ﻗﺎﺑ&= #65246; ﺑﻴﺎﻥ ﻭ ﺍﻣﮑﺎ&= #65253; ﺗﺼﻮﺭ ﺁﻥ ﺩﺭ ﺫ= ﻫﻦ ﺩﻳﮕﺮﺍﻥ،ﻫﻤA= 166;ﻥ ﻣﻔﺎﻫﻴﻢ ﻋﻘﻠ&#= 65264; ﻭ ﻋﺒﺎﺭﺍﺕ ﻣﻨ&= #65220;ﻘﻰ ﻭ ﺳﻤﭙﺎﺗیک هستند.ﻭ ﻟﺬﺍ ʌ= 55;ﻤﻮﻧﻪ ﺍﻓﮑﺎﺭ ﻓﻠﺴﻔ&#= 65264; ﻫﺮ ﻣؤﻟّﻒ ﻭﮔ= 5262;ﻳﻨﺪﻩ،ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ ﺟﻬﺖ ﮔ&= #65268;ﺮﻯ ﻓﻠﺴﻔﻰ ﻭﺳﻴﺎ&#= 65203;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﺗﮑﻨﻴﮑﻰ ﮔﺮﻭﻫﻰ ﺍﻭ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﻪ ﺿﻤﻨﺎ ﻧﺸﺎﻥ<sp= an dir=3DLTR> </spa= n>ﺩﻫﻨﺪﻩ ﻣﻘʋ= 66;ﻡ ﺍﻟﻬﻰ ﻓﻌﻠﻰ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ. ﮐﻪ ﺣ= ;ﺘﻰ ﭘﺸﻪ ﻧﻴﺰ ﺭﻭﺡ = ﻭﻣﻘﺎﻣﻰ ﺍﻟﻬﻰ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﺩ،ﭼﻪ ﺭﺳﺪ ﺑﺎﻧ= ﺴﺎﻧﻬﺎ که ﻤﻘﺎﻣﻰ ﺩﺭ &#= 65261;ﺭﺍﻯ ﻣﺎﺩﻩ ﺟﺴﻢ ﺧﻮ&= #65193; ﻧﻴﺰ ﺩﺍﺭﺩ،ﮐ= 5258; ﺩﺍﺧﻞ ﺟﺴﻢ ﺍﻭ = ﻧﻴﺴﺖ. ﺑﻠکه ﺠﺴﻢ ﻏﺮ= 602; ﺪﺭﻫﺎله عظیم= ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﺗﻠﺎﺵ ﻣﺤﻘﻖ،ﻫﻤﻴﺸA= 258; ﭘﺸﺘﻮﺍﻧﻪ ﻭﻣ&#= 65188;ﺮﻙ ﻭﺟﺪﺍﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;. ﭼﻪ ﺭﺳﺪ ﺑﻤﺤﻘﻖ ﺳ&= #65248;ﻮﮐﻰ،ﮐﻪ ﺑﺤﻖ ﻭﺣﻘﺎﻳﻖ &= #65165;ﻟﻬﻰ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ. = ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ &= #65169;ﺎﺭﻩ ﻋﺸﻖ ﻫﻴﭻ ﻣﺘﻔ&= #64401;ّﺮﻯ ﺑﻬﺮ ﺯﺑﺎﻥ ﺷﻌ&= #65198;ﻯ ﻭ ﺍﺧﻠﺎﻗﻰ ﻭ ﺑ= ﻴﻮﻟﻮﮊﻳﮑﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﺻﻮﻓﻴﺎﻧﻪ ﻭ ﻏﻴﺮﻩ ﺳﺨﻦ ﺑ= ﮕﻮﻳﺪ،ﻧﻤﻴﺘA= 262;ﺍﻧﺪ ﻋﺸﻖ ﺭﺍ ﺗﻌﺮﻳ&= #65234; ﻭ ﺗﻔﺴﻴﺮ ﮐﻨﺪ.= ﻭﻣﺎﻫﻴّﺖ ﻟﺎﻫﻮﺗﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﻋﺸﻖ،ﻭﻧﺎﺳﻮA= 175;ﻰ ﺑﻮﺩﻥ ﺍﻟﻔﺎﻅ &= #65261;ﺍﺣﮑﺎﻡ ﻭ ﺗﻔﺴﻴﺮﺍﺕ ﻭ&= #65175;ﺄﻭﻳﻠﺎﺕ ﻭﺗﻨﺰﻳﻠﺎﺕ. ﮐ&= #65258; ﺗﻨﻬﺎ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺑﺎ ﮐﻤﻚ = ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺧﻮﺩ، = 5251;ﻴﺘﻮﺍﻧﻨﺪ ﺣﮑﻤﺘﻬﺎﻯ ﻣﻠ&#= 64401;ﻮﺗﻰ ﻭ ﺍﻟﻬﻰ ﺭﺍ،ﺗ&#= 65170;ﺪﻳﻞ ﺩﺭﺳﺘﻰ ﺑﺎﻟﻔ&#= 65166;ﻅ ﮐﻠﻤﺎﺕ ﻧﺎﺳﻮ&#= 65175;ﻰ ﺩﺭﺁﻭﺭﻧﺪ.ﺁﻧ&#= 64405;ﺎه هنر ﺷﻌﺮ ﻭﺧﻄA= 166;ﺑﻪ ﻭﮔﻔﺘﺎﺭ ﻧﻴﮑ&#= 65262;ﻯ ﺍﻧﺴﺎﻥ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﻓﻠﺴﻔﻪﻫ&#= 65166; ﻧﺎﭼﺎﺭﻧﺪ ﻋﺸ&#= 65238; ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻳ&= #65242; ﭘﺪﻳﺪﻩ ﮐﺎﻣﻠ&#= 65264; ﺩﺭ ﺍﻧﺴﺎﻥ ﺭﺍ<= /span> </spa= n>ﺑﺮﺭﺳﻰ ﮐﻨʌ= 56;ﺪ ﻭﻧﻈﺮ ﺑﺪﻫﻨﺪ.&= #65169;ﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺭﻭﺡ ﭘ&= #65194;ﻳﺪﻩ ﺭﺍ ﺩﺭﻙ ﮐﺮﺩﻩ = ﺑﺎﺷﻨﺪ.ﺯﻳﺮﺍ ﺧﻮﺩ ﻋﺎﺷﻖ ﺍﻟ&= #65260;ﻰ ﻧﺒﻮﺩﻩ ﺍﻧﺪ،= 4400;ﻪ ﺯﺑﺎﻥ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺭﺍ ﺑﻔﻬﻤﻨﺪ ﻭ = ﺑﺘﻮﺍﻧﻨﺪ ﺩﻗﻴﻘﺎ ﺑﻴﺎﻥ &= #65247;ﻔﻈﻰ ﻭﻧﻮﺷﺘﺎﺭﻯ ﮐ&#= 65256;ﻨﺪ.ﻭﺁﻧﭽﻪ ﺍﺯ ﻋﺸﻖ ﻣﻴﺪﺍ&= #65255;ﻨﺪ ﺧﻮﺩ ﺍﺯ ﻋﺎﻣﻠ&= #65166;ﻥ ﻭﻋﺎﺷﻘﺎﻥ ﻧﺒ&#= 65262;ﺩﻩ،ﻭ ﺍﺯ ﻋﺎﺷﻘﺎﻥ ﺭ&= #65165;ﻩ ﺧﺪﺍ ﺷﻨﻴﺪه ا= 5255;ﺪ،ﻭﻧﻘﻞ ﻭﺗﮑﺮﺍﺭ ﻣﻴﮑ&#= 65256;ﻨﺪ ﺍﮔﺮ ﺁﻧﻬﺎ ﻧﻴ&= #65200; ﻣﺮﺍﺗﺐ ﺣﻘﺎﻳ&#= 65238; ﺍﻟﻬﻰ ﺭﺍ ﺩﻳﺪ&= #1607; ﺒﺎﺷﻨﺪ.ﻭ ﺁﻧﺎ&= #65253; ﺍﺯ ﺷﻨﻴﺪﻩ ﻫﺎ&= #65263; ﺧﻮﺩ ﭼﻴﺰﻯ ﻧﻘ&= #65246; ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻫ&= #65252;ﻪ ﻣﺬﺍﻫﺐ ﺩﺭ ﻫﻤ&= #65258; ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264;ﻭﺍﻟﻬﻰ ﺭﺍ،ﺗﺒﺪﻳﻞ ﺑ= 5166;ﺩﻳﺎﻥ ﺭﺳﻤﻰ ﻭ ﻗﺸﺮﻯ = ﻭﺣﺰﺑﻰ ﻭ ﺳﻴﺎﺳﻰ ﮐﺮﺩ&= #65257;، ﻭﺧﻮﺩ ﻧﻴﺰ ﻣؤ&#= 65203;س ﻳﻚ ﻣﺬﻫﺐ ﺟﺪﻳ&= #65194;ﻯ ﺷﺪه اند ﺑﺨﺼʌ= 62;ﺹ ﺁﻥ ﺁﺧﻮﻧﺪﻫﺎ&#= 65263; ﺟﺎﻫﻞ ﮐﻪ ﺭﺳﺎ&= #65247;ﻪ ﻣﻴﻨﻮﻳﺴﻨﺪ،A= 261; ﺑﺪﺗﺮﺍﺯ ﺁﻧﻬ&#= 65166;،ﺁﺧﻮﻧﺪﻫﺎᥴ= 3;ﻰ ﮐﻪ ﺍﺟﺎﺯﻩ ﻣﻴ&= #65194;ﻫﻨﺪ،ﺗﺎ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﺁ= ﻧﺎﻥ ﺍﺯ ﻋﻘﺎﻳﺪ ﭘﺮ = ﻋﻘﺪﻩ ﺍﻭ ﺗﻘﻠﻴﺪ ﺩﻳ&= #65256;ﻰ ﻭ ﻋﺒﺎﺩﻯ ﮐﻨﻨ&= #65194;.ﻏﺎﻓﻞ ﺍﺯ ﺷﺪﺕ ﻣﺠﺎﺯ&= #65165;ﺕ ﻗﻬﻘﺮﺍﺋﻰ ﺧﻮ&#= 65193; ﺩﺭﻣﺴﺨﻬﺎﻯ ﺣ&#= 65268;ﻮﺍﻧﻰ ﺁﻳﻨﺪﻩ.ﮐﻪ ﺑﻘ&= #65262;ﻝ ﻗﺮﺁﻥ،ﺁﻧﮕﺎA= 257; ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ&= #65191;ﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 65206; ﺁﻧﺎﻥ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﺯﻳﺮﺍ ﻣﺎﺭ ﻭﻣﻮﺭ ﻫﻢ = ﻣﻴﺸﻮﻧﺪ،ﻭ </spa= n>ﺑﺠﺎﻯ ﺻﺪﻫʋ= 66; ﻫﺰﺍﺭ ﺳﺎﻝ، ﻣﻴﻠﻴﻮ= 5255;ﻬﺎ ﺳﺎﻝ ﺩﻳﮕﺮ ﺩﻭ&= #65169;ﺎﺭﻩ ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ &= #65219;ﺒﻴﻌﻰ ﺑﻨﻮﻉ ﺑﺸﺮﻯ،= 5261;ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65261; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ&= #65203;ﻠﻮﻙ ﻭﺭﺳﻴﺪﻥ ﺑﻨﻮ&#= 65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭبّ اﻟﻨﻮع ﺨʌ= 62;ﺩ ﺑﺮﺳﻨﺪ،ﮐﻪ ﺣ= 5176;ﻤﺎ ﻧﻴﺰ ﺧﻮﺍﻫﻨﺪ&#= 65197;ﺳﻴﺪ.ﻭﻓﺮﻣﺎA= 253; ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﮐ&= #65254; ﻓﻴﮑﻮﻥ ﺍﻟﻬﻰ &= #65197;ﺍ ﺍﺟﺮﺍ ﺧﻮﺍﻫﻨ&#= 65194; ﮐﺮﺩ.ﻭﻟﻮ ﺑﻘﻴ&= #65252;ﺖ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #64400;ﺎﺭﻣﺎﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺑﻮ&#= 65193;ﻩ ﺑﺎﺷﺪ. ﺗﺎ ﺷﺪﻥ= ﻭ ﺻﻴﺮﻭﺕ ﻭ ﮐﻴﻨ&= #65262;ﻧﺖ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﺪ&= #65165;ﻭﻧﺪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮی &= #65198;ﺍ ﺗﺤﻘﻖ ﺩﺍﺩﻩ ﺑ&= #65166;ﺷﻨﺪ. ﻭ ﺩﺭ ﻫﺮﻧﻮﻋﻰ = ﺑﺎﻳﺪ ﺑﮑﻤﺎﻝ ﻭ ﺍﻳﺪ&= #65153;ﻝ ﻭ ﺍﻟﮕﻮﻯ ﮐﻤﺎ&= #65245; ﺻﻔﺎﺗﻰ ﺁﻥ ﻧﻮ&= #65225; ﺩﺭ ﺭبّ اﻟﻨﻮA= 225; ﺁﻥ ﺭﺳﻴﺪﻩ ﺑﺎ&= #65207;ﻨﺪ.ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁ&= #65255;ﺮﺍ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ &= #65169;ﺎﺷﻨﺪ، ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ &= #65169;ﻨﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺗﻮﻟ&#= 65194; ﺑﻬﺘﺮ ﺑﺠﻬﺎﻥ</= span> </spa= n>ﻧﻤﺎﻳﻨﺪ. ﻭﺑﺨﺪﺍﻭ&= #65255;ﺪ ﻧﺰﺩﻳﻚ ﺗﺮ ﺩﺭ = ﮐﻤﺎﻟﺎﺕ ﻧﻮﻋﻰ ﺑﺸﻮﻧﺪ.&= #64404;ﺮﭼﻪ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65169;ﺎﺯ ﺑﻴﺸﺘﺮﻯ ﻧﻴﺰ &= #65193;ﺭ ﺗﺤﻘﻖ ﺑﺎﻟﻘﻮ&#= 1617;ﻩ ﻫﺎﻯ ﺧﻮﺩ ﺗﺄﻣ&= #65268;ﻦ ﮐﻨﻨﺪ.ﮐﻪ ﺷﺮﺍ&= #65267;ﻂ ﺑﻬﺘﺮ ﻭﺑﻴﺸﺘ&#= 65198;ﻯ ﺩﺭ ﻧﻮﻉ ﺑﻌﺪﻯ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ.ﮐﻪ ﺩﺭ&= #65153;ﻥ ﻧﻮﻉ ﻧﻴﺰﺑﺮﺏ&#= 1617;ﺍﻟﻨﻮﻉﻓﻮﻕᥴ= 9;ﺸﺮﻯﺭﺣﻤﺎنﺒ&#= 65198;ﺳﻨﺪ. ﺑﺎ= ﻟﺄﺧﺮﻩ ﻫﻴﭻ ﻣﺘﻔﮑّﺮ= 5263; ﺩﺭ ﺑﺎﺭﻩ ﻋﺸﻖ&= #1548;ﺑﻬﺮ ﺯﺑﺎﻥ ﺷﻌﺮﻯ ﻭ = ﺍﺧﻠﺎﻗﻰ ﻭ ﺻﻮﻓﻴﺎﻧﻪ ﺳ&= #65192;ﻦ ﺑﮕﻮﻳﺪ ،ﻧ ﻤﻰ &= #65175;ﻮﺍﻧﺪ ﻋﺸﻖ ﺭﺍ ﺑﻄﻮﺭ = ﮐﺎﻣﻞ ﺗﻌﺮﻳﻒ ﻭﺗﻔﺴ&#= 65268;ﺮ ﮐﻨﺪ.ﺯﻳﺮﺍ ﻣﺎ&= #65259;ﻴّﺖ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65261; ﺍﻟﻬﻰ ﻋﺸﻖ، ﮐ&#= 65258; ﻧﻤﻮنه ای اﺎ᥷= 9; ﺍﻣﻮﺭ ﺍﺣﻮﺍﻟﻰ ﺭﻭﺍ&#= 65253; ﻭﺭﻭﺡ ﻭﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻧﻪ ﺍﺯ ﮔﻮﻧﻪ = ﺍﻓﮑﺎﺭ ﺫﻫﻨﻰ.ﻭ ﭘس ﺍﺯ = ﻧﺎﺳﻮﺗﻰ ﺷﺪﻥ ﺍﻟﻔﺎﻅ ﻭ = ﺍﺣﮑﺎﻡ ﻭﺗﻔﺴﻴﺮﺍﺕ ﻓ&#= 65248;ﺴﻔﻰ،ﻧﺎﭼﺎ᥷= 7; ﺍﺳﺖ ﻋﺸﻖ ﺭﺍ ﺑ= ﻌﻨﻮﺍﻥ ﻳﻚ ﭘﺪﻳﺪﻩ ﮐﺎ&= #65251;ﻞ ﺍﻧﺴﺎﻧﻰ،ﻭ ﻳ= 5166; ﺑﻨﺘﻴﺠﻪ ﺁﻥ ﺩ&= #65197; ﺳﺎﺧﺘﻦ ﺍﻧﺴﺎ&#= 65253; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65198;ﺭﺳﻰ ﮐﻨﺪ.ﻭﻟﻰ ﺁﻧﺎ&= #65253; ﺗﺠﺮﺑﻪ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺍﮔﺮ ﻧﺪﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ،ﺣﻖ ﻣ= 5220;ﻠﺐ ﺭﺍ ﺍﺩﺍ ﻧﻤﻰ ﮐ= ﻨﺪ.ﻭ ﻟﺬﺍ ﻋﺸﻖ ﺭﺍ ﻟ= ﻔﻈﻰ ﻣﻈﻠﻮﻡ ﺩﺭ ﻫﺴ&= #65176;ﻰ ﻣﻴﺨﻮﺍﻧﻨﺪ.ﺩ&#= 65197;ﺣﺎﻟﻴﮑﻪ ﻋﺸﻖ ﺧﻮﺩ ﺍﺳﺎ&= #1587; کاﺭ ﺧﺪﺍﻭﻧﺪ = 5193;ﺭ ﺁﻓﺮﻳﻨﺶ ﻫﺴﺘ&#= 65264; ﺑﻮﺩﻩ ﺍﺳﺖ.ﭼﻮ&= #65253; ﺍﻧﺴﺎﻥ &#= 65175;ﻨﻬﺎ ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﺑ&= #65252;ﺮﺍﺗﺐ ﺑﺮﺗﺮ ﺍﻟﻬﻰ،= 5261; ﻫﻤﻪ ﺻﻔﺎﺕ ﺍﻧ&= #65204;ﺎﻧﻰ، ﺑﺎﻳﺪ ﺩﺭ ﺧﺪﻣ&= #65174; ﻋﺸﻖ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﻭﭼﻮﻥ ﺍﻳﻨﺎﻥ &= #65191;ﺒﺮ ﺍﺯ ﺣﺎﻝ ﺷﺎﻫﺪ&= #65165;ﻥ ﻋﺸﻖ ﻭﻧﺘﻴﺠﻪ &= #65227;ﺸﻖ ﻧﺪﺍﺭﻧﺪ، ﭘس = 5203;ﻌﻰ ﻣﻴﮑﻨﻨﺪ،ﻣﺮA= 199;ﻫﺎﻯ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺣ&= #65268;ﺎﺗﻰ ﺭﺍ،ﺑﺮﺣﺴﺐ ﺗ= 5184;ﺎﺭﺏ ﺷﺨﺼﻰ ﻭﻣﻘﺎﻡ &= #65261;ﺟﻮﺩﻯ ﺧﻮﺩ ﺩﺭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺧﻮﻳش ﺪ&#= 65197; ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﺩﻳﮕﺮﺍﻥ ﺑﻴﺎ&#= 65253; ﮐﻨﻨﺪ.ﻭﻟﻰ ᥻= 5;ﻠﺴﻔﻪ ﻭ ﻋﺮﻓﺎﻥ ﻭﺣﮑ&= #65252;ﺖ ﻋﻤﻠﻰ ﻭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻌ&#= 65194; ﺍﺯ ﻟﻤس ﻭﺷﻬﻮ&#= 65193; ﻋﺸﻖ ﺩﺭ ﺷﻬﻮﺩ = ﻧﻬﺎﺋﻰ ﺣﻖ ﻣﻄﻠﺐ ﺭﺍ ﺍ= ﺩﺍ ﻧﻤﺎﻳﺪ. ﻳﻌﻨﻰ = ﺧﻮﺩﺷﺎﻥ ﺑﺎﻳﺪ ﺑﺮﻭﻧﺪ &= #65169;ﺒﻴﻨﻨﺪ ﻭ ﺍﮐﺘﻔﺎ ﺑﺸﻨ&= #65268;ﺪﻥ ﻧﮑﻨﻨﺪ.ﺑﺨﺼﻮ&#= 65209; ﺧﻮﺍﻧﻨﺪﮔﺎﻥ &#= 65261; ﺷﻨﻮﻧﺪﮔﺎﻥ ﺁ&#= 65255;ﻬﺎ ﮐﻪ ﻋﻘﻴﺪه ﺒﻮ&#= 65211;ﻒ ﻋﺸﻘﻬﺎﻯ ﺟﺰﺋ&#= 65264; ﻭﻧﺴﺒﻰ ﻭ ﺩﺭﺳ&= #65220;ﺢ ﺑﺸﺮی ﺒ ﺎﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ &#= 65261;ﺷﻬﻮﺍﻧﻰ ﻭﺣﻴﻮﺍﻧﻰ ﺩﺍ&#= 65197;ﻧﺪ،ﺩﺭﻙ ﻣﻌﻨﻰ ﻋﺸﻖ ﺭﺍ = ﻧﺪﺍﺭﻧﺪ. ﻫﻤﻪ ﻓﻠﺴﻔﻪ ﻫ&= #65166; ﻭﺗﻔﮑّﺮﺍﺕ ﺍ= 5255;ﺴﺎﻧﻬﺎ ﺩﺭ ﺷﮑﻞ ﺁﻥ،ﺗ&#= 65256;ﻬﺎ ﺍﮔﺮ ﺷﻨﻮﻧﺪﻩ &= #65191;ﻮﺩﺭﺍ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65261; ﻋﺸﻖ ﺣﻘﻴﻘﻰ ﺑ&= #64401;ﺸﺎﻧﻨﺪ،ﮐﺎʋ= 97; ﺩﺭﺳﺘﻰ ﮐﺮﺩه اﻧﺪ.ﻭﺍﻟّﺎ ﻧ= 5208;ﺨﻮﺍﺭ ﮔﻔﺘﻪ ﺩﻳﮕﺮﺍ&#= 65253; ﺷﺪﻩ ﺍﺳﺖ.ﺧﻴﻠ&= #65264; ﺍﺯ ﺍﻗﻮﺍﻡ ﺑﺨ&= #65166;ﻃﺮ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄ&#= 65264; ﺧﻮﺩ،ﭼﻮﻧﺎﻋA= 198;ﺍﺑﺪﺭﺻﺤﺮﺍ،= ﻣﻴﺮﺍث ﺍﺩﺑﻰ ﻭ ﺁثاﺭ &#= 65255;ﻴﺮﻭﻣﻨﺪﻯ ﺩﺭ ﺑﺎﺭﻩ ﻋﺸﻖ = ﻧﺪﺍﺭﻧﺪ،ﻣﮕA= 198; ﭘس ﺍﺯ ﺍﺳﻠﺎﻡ &= #65261; ﺍﺧﺘﻠﺎﻁ ﺁﻧﻬ&#= 65166; ﺑﺎ ﺍﻳﺮﺍﻧﻴﺎ&#= 65253; ﻭ ﻏﻴﺮﻩ ﮐﻪ ﺁث&= #1575;ﺭ ﺷﻌﺮﻯ ﺁﻧﻬﺎ ﺍ&= #65199; ﺗﻮﺻﻴﻒ ﻃﺒﻴﻌ&#= 65174; ﭼﻮﻥ ﺻﺤﺮﺍ ﻭ ﺷ= ﺘﺮ ﻭ ﺷﻤﺸﻴﺮ،ﮐﻪ &#= 65259;ﻤﻰ ﺧﺸﻮﻧﺖ ﺭﺍ ﺑﻴ&= #65166;ﺩ ﻣﻴﺂﻭﺭﻧﺪ،ﺑA= 176;ﻮﺻﻴﻒ ﺍﻣﻮﺭ ﻋﻘﻠﻰ ﻭ = ﺫﺍﺗﻰ ﻭ ﺍﻟﻬﻰ ﺭﺳﻴﺪ&= #65255;ﺪ.ﺑﺨﺼﻮﺹ ﮐﻪ ﻋﺸﻖ ﺍﺭﺗﺒ&= #65166;ﻁ ﺯﻳﺎﺩﻯ ﺑﺎ ﻓﻠ&= #65204;ﻔﻪ ﻫﺎ ﻧﺪﺍﺭﺩ.ﮐﻪ = ﻓﻠﺴﻔﻪ ﺗﻔﮑّﺮﺍﺕ ﺫﻫﻨﻰ ﺍﺳ= ﺖ،ﻭﻋﺸﻖ ﺁثاﺭﻯ ﺍﺣﻮﺍA= 247;ﻰ ﻭﺭﻭﺍﻧﻰ،ﻭﻳA= 166;ﺍﺯﺭﻭﺡ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ &= #65165;ﺳﺖ.ﻭﺑﻘﻮﻝ ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65227;ﻘﻞ ﻭ ﻓﻠﺴﻔﻪ ﭘﺎﻯ = ﭼﻮﺑﻴﻦ ﺩﺍﺭﻧﺪ ﺭﺍﻩ ﻣ&= #65268;ﺮﻭﺩ،ﻭﻟﻰ ﺑﺴﺨﺘﻰ.ﻭﻧﻪ ﭼ&= #65262;ﻥ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ &= #65255;ﺘﻴﺠﻪ ﻋﺸﻖ ﺑﻤﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ،ﻭ ﮐﺸﺸﻬﺎﻯ ﻋﺎﻃ&#= 65236;ﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ = ﺩﺭ ﺷﻨﻴﺪﻥ ﺑﺸﺮﻁ &= #65165;ﺳﺘﻌﺪﺍﺩ، ﻳﻚ ﺷﺒﻪ ﺣﺘﻰ ﺭ= ﻩ ﺻﺪ ﺳﺎﻟﻪ ﻣﻴﺘ&= #65262;ﺍﻧﺪﺑﺮﻭﺩ.<o:p></o:p>= = 5227;ﺸﻖ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﺎ&= #65227;ث ﭘﻴﺪﺍﻳﺶ ﺳﻤﺖ &= #65255;ﻴﮑﻮﺋﻰ ﺗﺮﺑﻴﺘﻰ ﻭ ﺗﮑ&= #65166;ﻣﻠﻰ ﺩﺭ ﺗﻔﮑّﺮﻣﻴ= 5208;ﻮﺩ.ﭼﻮن عاﻳﺖ ﻭﻫﺪف عمیق ﻭﭘﺮ ﻣﻌʌ= 56;ﻰ ﻭﺑﺎ ﺍﺭﺯش ﺪﺍ&#= 65197;ﺩ.ﻭﺑﺎﻳﺪ ﻋﺸﻖ ﺭﺍ ﺑﻌﻨﻮ&= #65165;ﻥ ﻣﻈﻬﺮ ﻋﻤﻴﻖ ﺗ&= #65198;ﻳﻦ ﺗﺠﺮﺑﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﮑﻰ ﺍﻧﺴﺎﻥ ﺩﺍﻧﺴ&#= 65174;،ﮐﻪ ﺧﻴﻠﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﺗﻌﻤّﻘﻬﺎ= 5263; ﻓﮑﺮﻯ ﻭ ﻓﻠﺴﻔ&= #65264; ﺍﺳﺖ.ﺣﺘﻰ ﺍﮔﺮ = ﺟﻨﺒﻪ ﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ</= span> </spa= n>ﻭ ﻋﺎﻃﻔﻰ ﺩA= 165;ﺷﺘﻪ ﺑﺎﺷﺪ.ﭼﻮﻥ ﻋﺸ&= #65238; ﺗﻤﺮﮐﺰ ﻓﮑﺮﻯ &= #65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻳ= 5166; ﺣﺪّ ﺃﻗﻞ ﺍﺯ ﻓ&= #65212;ﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺮ&= #64400;س ﻣﻴﺒﺎﺷﺪ.ﻭﻣﻤ&#= 64401;ﻦ ﺍﺳﺖ ﺑﺎ ﺍﺩﺍﻣ&= #65258; ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﻭ = ﻭﻋﺸﻖ ﺑﺮﺍﻩ ﺍﻟﻬﻰ،= 5261;ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ،ﺑﻌﻘﻞ ﻟﺪﻧّﻰ ﻭ ﺻﻔﺎ&#= 65173; ﻭ ﺍﺧﻠﺎﻕ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ،ﮐﻪ ﺩ= 5197; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﭘﻴﺎﻣﺒﺮﺍﻥ &#= 65169;ﻮﺩﻩ ﺍﺳﺖ ﺑﺮﺳﺪ.ﺍﻟ&= #65170;ﺘﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ &= #65165;ﻣﺎﻣﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻭﺭﺳﻮﻟﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻣﺴﻴﺤﻰ ﺑﺎﺷﻨ&#= 65194; ﻳﺎﻣﺴﻠﻤﺎﻥ ﻭ&#= 65199;ﺭﺩﺷﺘﻰ،ﻫﻴᤥ= 9; ﮐﺪﺍﻡ ﺁﺧﻮﻧﺪ &= #65261;ﻧﺎﻥ ﻣﻔﺖ ﺧﻮﺭ ﻧﺒﻮ&= #65193;ه اﻧﺪ. ﻭ ﺑﺪﺳﺘﻮ&= #65197;ﺍﻟﻬﻰ ﺧﻮﺩ،ﻣﺄﻣﻮﺭA= 267;ّﺖ ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ &= #65197;ﺍ ﺑﻄﻮﺭ ﻧﺼﻴﺤﺖ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ.ﻭ= 4380;ﻮﻥ ﺟﺒﺮﻯ ﺩﺭ ﮐﺎﺭ = ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﺳ= ﺎﻟﻚ ﺭﺍﻩ ﺍﻟﻬﻰ،ﻋ= 5208;ﻖ ﻭ ﺩﺍﻭﻃﻠﺒﻰ ﻭ = ﻓﺪﺍﮐﺎﺭﻯ ﻭﺣﺘﻰ ﺟﺎﻥ ﮔﺬ&= #65207;ﺘﮕﻰ ﻟﺎﺯﻡ ﺩﺍﺭﺩ. ﺩ= ﺭ ﻭﺍﻗﻊ ﻟﺰﻭﻡ ﺯ&= #65255;ﺪﻩ ﺑﻮﺩﻥ ﺍﻧﺴﺎﻥ&#= 1548;ﺑﺮﺍﻯ ﻋﺸﻖ ﻭﺭﺯﻳﺪﻥ &= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ، ﺗﺎ ﺑﻤﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩ ﻭ ﺗﺠﻠّﻴﺎت اA= 247;ﻬﻰ ﺑﺮﺳﺪ.که ﻴﮕﺎ= 5255;ﻪ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻭﺃﻧﺒﻴﺎ ﺍﺯ ﺍ&= #65255;ﺴﺎﻥ،ﻫﻤﻴﻦ ﻳﻚ ﮐﺎﺭ ﻋﺸﻖ ﻭ= ﺭﺯﻯ ﺩﺭ ﺭﺍﻩ ﮐﺎﻣﻞ = ﻧﻮﻋﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﺗﺎ ﺷﺎﻳﺴﺘﮕﻰ ﻫﺎ&#= 65263; ﻧﻮﻋﻰ ﺑﻬﺘﺮﻯ &= #65169;ﺮﺳﺪ،ﻭﻧﻪ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 65255;ﺴﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264;، ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪه&#= 65259;ﺎ ﮐﻪ ﺟﺎﻭﺩﺍﻧﮕ&#= 65264; ﻣﻨﻔﻰ ﺩﺭ ﺻﺪﻫ&= #65166; ﻫﺰﺍﺭ ﻭﺣﺘﻰ ﻣ&= #65268;ﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺍﺳﺖ، ﺗﺎ &= #65193;ﻭﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﻳک ﺮﻭﺡ ﺑﻨﻮﻉ ﺑﺸ&= #65198;ﻯ ﻭ ﻫﻤﻴﻦ ﺷﻬﻮﺩ = ﻧﻬﺎﺋﻰ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺳﺎﻧﺪ . ﺗﺎ ﺷ= ;ﺎﻳﺪ ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ ﺑﺘﻮﺍ&#= 65255;ﺪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﺑﻮﻟﺎﻳﺖ ﻣﻬﺪ&#= 65263; ﻣﻮﻋﻮﺩ،ﮐﺎﺷA= 234; ﻧﻮﺭ ﺭﺣﻤﺎﻥ،= 5175;ﺎ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﻧﻴ&= #65200; ﺑﺎﻟﺎ ﺑﺮﻭﺩ.ﮐ&= #65258; ﺧﺪﺍ ﻣﻴﺪﺍﻧﺪ&#= 1548;ﭼﻘﺪﺭ ﮐﺮﺍﻣﺎﺕ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65169;ﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ.ﺍﮔﺮ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘل ا= 5166;ﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65193; که ﭽﻬﺎﺭ ﺑُﻌA= 194;ﻯ ﻣﻮﺟﻮﺩﻳّت ﻤA= 268;ﻴﺎﺑﺪ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺳﻪ = ﺑﻌﺪﻯ ﺍﺳﺖ،ﻭ ﺣﻴﻮﺍ= 5255;ﺎﺕ ﺩﻭ ﺑﻌﺪﻯ ﻭ ﮔﻴ= ﺎﻫﺎﻥ </spa= n>ﻳﻚ ﺑﻌﺪﻯ ﻫA= 204;ﺘﻨﺪ.ﺩﺭ ﺣﻴﺎﺕ ﻭﺣﺮﮐﺖ &= #65261; ﻋﻘﻞ ﻟﻮﺍﻣﻪ ﻧ&= #65240;ﺎد ﺧﻮﻳﺸﺘﻦ،ﮐﻪ = 5169;ﺘﻮﺍﻧﺪ ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﺑ&= #65228;ﺪ ﭼﻬﺎﺭﻡ ﻧﻴﺰ ﺑﺮﺳ= ﻨﺪ.ﮐﻪ ﺗﺼﻮﺭﻯ ﺍﺯ ﺁﻥ = ﺯﻧﺪﮔﻰ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 65255;ﺪﺍﺭﻳﻢ.ﻭ ﭘس ﺍﺯ ﺁﻥ ﻧﻮﻉ = ﻧﻴﺰ، ﻫﻨﻮﺯ ﺯﻧﺪﮔﻰ &= #65259;ﺎﻯ ﭘﻨﺞ ﺑﻌﺪﻯ ﻭ ﺩ= ﻩ ﺑﻌﺪﻯ ﻭﺻﺪ ﺑﻌ&= #65194;ﻯ ﻭ ﺑﺎﻟﺎﺗﺮ ﺩﺭ = ﺍﻧﺘﻈﺎﺭ ﺭﻭﺡ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻣﺮﻭﺯ ﺑﺸﺮﻯ ﺷﺎﻫﺪ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺩﺭ= ;ﭘﻴش ﻤﻴﺒﺎﺷﺪ.ﮐﻪ ﺍ&= #65251;ﺮﻭﺯ ﺑﺠﺎﻯ ﻗﻬﻘﺮﺍ&#= 65263; ﻫﺴﺘﻰ ﻧﻮﻋﻰ،= 5169;ﺸﻬﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﺴّﺮ ﺧﻮﺩﺑﺎﻟﺎ ﺑﺮ&#= 65261;ﺩ.ﮐﻪ ﮔﻮﺋﻰ ﭼﻮﻥ ﻓﺮ&= #65207;ﺘﮕﺎﻥﻭﻣﺮﺍA= 175;ﺐ ﺍﻟﻬﻰ،ﻫﺴتی ʌ= 68;ﺮﺍ ﺯﻳﺮ ﭘﺎﻯ ﺧﻮﺩ = ﺩﺍﺭﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﻧ&= #65262;ﻉ ﺑﺸﺮﻳﺮﺍﻫﻰ ﺑ&#= 64401;ﻬﮑﺸﺎﻥ ﺭﺍﻩ ﺷﻴﺮﻯ ﻧﺨ&= #65262;ﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﮐﻪ ﺁﻧﺎ= ﻥ ﺍﺯ ﻧﻮﺭ ﻭ ﻓﮑﺮ= ﺳﺮﻳﻌﺘﺮ ﺣﺮﮐﺖ ﺧﻮﺍﻫﻨ&#= 65194; ﺩﺍﺷﺖ. ﻭ ﻟﺬﺍ ﻣ= ;ﺤﻤﺪ ﺁﻧﺎﻥ ﺭﺍ ﻓﺮﺷ&= #65176;ﻪ ﻭ ﻣﻠﺎﺋﻚ ﮔﻔﺘ&= #65258; ﺍﺳﺖ،ﮐﻪ ﻣﺎﻫ= 5268;ّﺘﻰ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ.<= o:p></o:p> = 5239;ﺮﻥ ﺑﻴﺴﺘﻢ ﻭ ﭘﻴﺸ&= #65198;ﻓﺖ ﻋﻠﻤﻰ،ﻭ ﻋﺼﺮ &#= 65175;ﺠﺰﻳﻪ ﻭ ﺗﺤﻠﻴﻞ ﻭﻧﮕ&= #65198;ﺍﻧﻴﻬﺎ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ &= #65165;ﺳﺖ ﻭﻟﻰ ﻋﺼﺮ ﻋﺸﻖ&= #65259;ﻢ ﻫﺴﺖ،ﮐﻪ ﻫﻨﻮ= 5199; ﺧﻴﻠﻰ ﻫﺎ ﺭﺍ ﺑ= ﺪﺍﻥ ﻣﺸﻐﻮﻝ ﮐﺮﺩﻩ &= #65165;ﺳﺖ.ﺍﻟﺒﺘﻪ ﻋﺸﻘﻬﺎﻯ ﺩﻧﻴ&#= 65262;ﻯ ﺯﺭﺃﻧﺪﻭﺯﻯ ﻭ&#= 65175;ﻮﺭﻡ ثرﻭﺕ ﻭ ﻟﺬﺕ ﺍ&#= 65203;ﺖ ﻭ ﻫﻤﻴﺸﻪ ﺑﻘﻮ&= #65245; ﻋﺮﻓﺎ،ﻗﻠﻴﻞ = 5251;ﻦ ﺍﻟﺂﺧﺮﻳﻦ،ﻳA= 166; ﺃﻧﺪﮐﻰ ﺍﺯ ﻣﺘ&= #65156;ﺧّﺮﻳﻦ ﺭﺳﻴﺪﻩ ﺑﺤﻴﺎ&#= 65173; ﺑﺸﺮﻯ،ﺩﺭ ﻭﻳ= 5166;ﻓﺘﻦ ﺭﺍﺯ ﺣﻴﺎﺕ، ﻭ&#= 65247;ﺰﻭﻡ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣی هستند.ﮐ= ;ﻪ ﺍﺯ ﺃﺯل ﺮﺍﻩﺩ&#= 65197;ﺍﺯی ﺮﺍ ﻃﻰ ﮐﺮﺩه ﺒ&= #65166;ﻣﺮﻭﺯ ﺭﺳﻴﺪه اﻧﺪ. ﻭ&#= 65259;ﻤﻴﺸﻪ ﻋﻬﺪ ﺍﻟﺴﺘﻰ ﺑ&= #65166; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﺩﺍﺷته اﻧﺪ. ﻭ &#= 65165;ﻟّﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻧﻴﺰﺁﻓﺮﻳﺪﻩ ﺷﺪﻧﻰ ﻧﺒﻮﺩه اﻧﺪ.ﭘس ﻗﺮﻥ ﺑ&#= 65268;ﺴﺘﻢ ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺭ= ;ﺍ،ﻫﻤﭽﻨﺎﻥ ﺑﺎﻳﺪ ﻗﺮﻥ ﻋﺸ&= #65238;ﻭﺍﻗﻌﻰ ﺩﺍﻧﺴﺖ.ﻭﻟﻰ ﮔ&= #65250; ﻧﺎﻡ ﺩﺭ ﺑﻴﻦ ﻋ= ﺸﻘﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ . ﺩﺭ= ﺧﻠﺎﻝ ﺟﻨﮓ ﺟﻬﺎﻧﻰ ﺩ&= #65261;ﻡ،ﮐﻪ ﺩﺍﺳﺘﺎﻧﻬﺎﻯ &#= 65227;ﺸﻖ ﺑﺎﺯﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65239;ﺮﺍﺭ ﮔﺮﻓﺖ، ﺩﺭ ﻧﺘ&#= 65268;ﺠﻪ ﺁثاﺭ ﺟﻨﮓ ﻭ ﺑ&#= 65248;ﺎﻳﺎﻯ ﺁﻥ،ﺍﻧﺴﺎﻥ ﺭ= 5165; ﺑﻤﻌﺎﻧﻰ ﻭ ﺻﻔ&= #65166;ﺕ ﺍﻧﺴﺎنی ﭽﻮﻥ = 5227;ﺸﻖ ﻭﻣﻌﻨﻰ ﺍﻧﺴﺎ&#= 65255;ﻴّﺖ،ﻭ ﻫﺪﻑ ﺍﺯ ﻭﺟﻮﺩ = ﺍﻧﺴﺎﻥ ﮐﺸﺎﻧﺪ، ﻭﻟﻰ &#= 65199;ﻭﺩ ﺁﺭﺍﻡ ﮔﺮﻓﺖ.ﻭ = ﺑﻌﺪ ﺍﺯ ﺟﻨﮓ ﻫﻤﻪ ﺩ= ﺭﺩﻫﺎ ﺁﺭﺍﻡ ﺑﻨﻈﺮ ﺁ&= #1605;د. ﺩﺭ ﺷﺮﻕ ﻧﻬﻀﺖ = ﺯﻧﺎﻥ ﻭ ﺗﻌﺪﺩ ﺯﻭﺟﺎ&= #65173; ﻭ ﺳﺘﻢ ﺑﺰﻧﺎﻥ&= #1548;ﻭ ﻣﺸﮑﻠﺎﺕ ﺍﺧﺘ&#= 65248;ﺎﻁ ﺩﻭ ﺟﻨس ﻭ ﻋﺸﻘ&= #65260;ﺎﻯ ﺁﺯﺍﺩ ﻭ ﺗﺠﺮب&#= 1607; هاﻯ،ﻭ ﻋﻘﺪﻩ A= 259;ﺎﻯ ﺭﻭﺍﻧﻰ ﻭ ﺍﻧﺤ&= #65198;ﺍﻓﺎﺕ ﺟﻨﺴﻰ ﻧﻈﺮ ﻋﻤ&= #65262;ﻡ ﺭﺍ ﺟﻠﺐ ﮐﺮﺩ. ﻭ= ;ﺩﻳﮕﺮ ﻋﺸﻖ ﺭﺍ ﻣﻨﻄﻘ&= #65258; ﺣﺮﺍﻡ ﻧﺪﺍﻧﺴ&#= 65176;ﻨﺪ. ﺍﻟﺒﺘﻪ &#= 65227;ﺸﻖ ﺷﻬﻮﺍﻧﻰ ﺩﻭﺟ&#= 65256;س ﺑﺮﺣﺴب ﻨﻈﺎﻡ &#= 65165;ﺯﺩﻭﺍﺝ ﻭﻋﺮف ﺠﺎﺭﻯ،A= 261;ﻟی همچناﻥ ﻋﺸﻖ ᥳ= 3;ﺯﺍﺩ ﻣﻄﺮﺡ ﺑﻮﺩ،ﮐ= 5258; ﻧﻴﺎﺯﻯ ﻫﻢ ﺑﻔ&= #65268;ﻠﺴﻮﻑ ﻧﺒﻮﺩ،ﮐﻪ ﻋﺸ= 5238; ﺭﺍ ﺗﻌﺮﻳﻒ ﮐﻨ&= #65194; ﻳﺎ ﻣﺤﺪﻭﺩﻧﻤ&#= 65166;ﻳﺪ.ﺁﻧﮕﺎﻩ ﻓﺮﺍﻭﺍﻥ ﺗﻌﺮ&#= 65267;ﻔﺎﺕ ﻣﻄﺮﺡ ﺷﺪ.ﻋﺸﻘ&= #65260;ﺎﻯ ﺟﺴﻤﺎﻧﻰ ﻫﻤﻴ&#= 65208;ﻪ ﺑﺒﻦ ﺑﺴﺘﻬﺎﻯ &= #65235;ﮑﺮﻯ ﻣﻴﺮﺳﺪ. ﺣﺘﻰ ﺍ= ﮔﺮ ﺷﮑﺴﺖ ﻫﻢ ﻧﺨﻮ&= #65197;ﺩ.ﺩﺭﺣﺎﻟﻴﮑ= 5258; ﺍﺯﺩﻭﺍﺝ ﻧﺎﺳ&#= 65262;ﺗﻰ ﻭﺟﺴﻤﺎﻧﻰ ﺑﺮ&#= 65187;ﺴﺐ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄ&#= 65264; ﻭﻣﻨﺎﻓﻊ ﺩﻭﻃ&#= 65198;ﻑ ﺑﺎﻳﺪ ﺑﺎﺷﺪ. ﻗ= ﻮﺍﻧﻴﻦ ﻣﺮﺑﻮﻃﻪ ﻧﻴﺰ &= #65169;ﺨﺎﻃﺮ ﺍﻃﻔﺎﻝ ﺍﺳﺖ،= 4400;ﻪ ﺑﻰ ﺳﺮﭘﺮﺳﺖ ﻧ&= #65170;ﺎﺷﻨﺪ.ﻭﺍﻟّA= 166; ﻋﺸﻘﻬﺎﻯ ﺍﻟﻬ&#= 65264; ﮐﻪ ﺿﺮﺭﻯ ﺑﮑﺴ&= #1740; ﻨﻤﻴﺮﺳﺎﻧﺪ.ﺣ&#= 65176;ﻰ ﺍﮔﺮ ﺗﻌﻬﺪ ﻋﺸ&= #65238; ﺟﺴﻤﺎﻧﻰ ﺩﺭ ﺳ&= #65166;ﻟﻚ ﻫﻢ ﺑﺎﺷﺪ،ﺗﺎ &#= 65211;ﻌﻮﺩ ﻣﺘﻮﺍﻟﻰ ﻣﻘﺎ&#= 65251;ﺎﺕ ﺭﻭﺣﻰ ﺩﺳﺖ ﺑﺪ&= #65259;ﺪ. <o:p></o:p> = 5247;ﻐﺖ ﻧﺎﻣﻪ ﻫﺎﻯ ﻓﻠ&= #65204;ﻔﻰ،ﺳﻪ ﺗﻌﺮﻳﻒ ﺍﺻﻠﻰ &= #65197;ﺍ ﺑﺮﺍﻯ ﻋﺸﻖ ﺩﺍ&= #65197;ﻧﺪ.ﻳﮑﻰ ﮐﺸﺶ ﺑﺮﺍﻯ ﺍﺷ&= #65170;ﺎﻉ ﻧﻴﺎﺯ ﻣﺎﺩﻯ،= 4400;ﻪ ﻫﻤﺎﻥ ﻫﻮس ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ ﺑﻌﻘﺪ&#= 65257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎﻯ ﻫﻤﮕﺎﻧﻰ ﺍﺳﺖ.&= #65193;ﻳﮕﺮ ﻋﺎﻃﻔﻪ ﻗﻠﺒﻰ&#= 1548; ﻫﻤﺮﺍﻩ ﮐﺸﺸﻬ&#= 65166;ﻯ ﻃﺒﻴﻌﻰ،ﮐﻪ ﺷ= 5166;ﻳﺪ ﺑﻬﺘﺮﻳﻦ ﻧﻮﻉ &= #65227;ﺸﻘﻬﺎﻯ ﺟﻨﺴﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ.ﮐﻪ ﻧﻮﻋﻰ ﭘﺮﺳﺘﺶ &= #65261; ﺗﺤﻤّﻞ ﺩﻳﮕﺮ= 5263; ﻭ ﺻﺒﻮﺭﻯ ﺩﺭ ﺁ= ﻥ ﻫﺴﺖ.ﮐﻪ ﺧﻮﺩ ﺗ= ﻤﺮﻳﻨﻰ ﺩﺭ ﺭﻭﺍﻥ ﺍﻧﺴ&= #65166;ﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺩﺭ&= #65183;ﻪ ﺍﻯ ﺍﺯ ﺗﺰﮐﻴﻪ = ﻧﻔس. ﻭﻟﻰ ﻣﻤﮑﻦ ﺍﺳ&= #65174; ﺩﺭﻣﻘﺎﺑﻞ ﻋﻘ&#= 65194;ﻩ ﻫﺎﻯ ﺩﻳﮕﺮﻯ ﭘ&= #65268;ﺪﺍ ﺷﻮﺩ،ﮐﻪ ﺧﻄﺮ= 5255;ﺎﮐﺘﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺳﻮ= ﻡ ﺍﻳﻨﮑﻪ ﻫﺮﮔﻮ&#= 65255;ﻪ ﺳﺨﺖ ﮔﻴﺮﻯ ﻋﻠ&= #65268;ﻪ ﺧﻮﺩﺧﻮﺍﻫﻰ ﺍ&#= 65203;ﺖ.ﭼﻪ ﺩﺭ ﻋﺸﻘﻬﺎﻯ ﺟ&= #65204;ﻤﻰ ﻳﺎ ﻋﺸﻘﻬﺎﻯ ﻣ&= #65248;ﮑﻮﺗﻰ.ﺑﺨﺼﻮ= 5209; ﺁﻧﭽﻪ ﺳﺎﻟﻚ ﻧ&= #65208;ﺎﻥ ﻣﻴﺪﻫﺪ.ﻭ ﻋﺸﻖ = ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺩ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5169;ﺪﻭﻥ </spa= n>ﮐﻮﺗﺎﻫﻰ ﻭʄ= 00;ﻢ ﮐﺎﺭﻯ ﻭﻋﺪﺍﻟ&#= 65174; ﮐﺎﻣﻠﺎ ﺍﻧﺴﺎ&#= 65255;ﻰ،ﻭ ﺗﻌﺪﻳﻞ ﺫﺍﺕ ﺣ&= #65268;ﻮﺍﻧﻰ ﺑﺬﺍﺗﻰ ﺍﻟﻬﻰ &= #65165;ﺳﺖ. ﻭ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻣ= ;ﺨﺎﻟﻒ ﻭ ﺿﺪ ﺧﻮﺩ ﺧﻮﺍ= ﻫﻰ ﻭ ﺍﻧﺎﻧﻴّﺖ ﺍ&#= 65203;ﺖ.ﺍﻟﺒﺘﻪ ﺗﻨﻮﻉ ﺗﻌﺮﻳﻒ &= #65227;ﺸﻖ ﺑﺴﺘﻪ ﺑﺘﻔﺎﻭ&#= 1578; هاﻯ ﻣﻘﺎﻡ ﺗﮑ= 5166;ﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮﮐس ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5165;ﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺑﺎ ﺗﻮﻟﺪ ﻓﻌﻠ&= #65264; ﭘﺎﮐﺴﺎﺯﻯ ﺟﺰ&#= 65163;ﻰ ﻳﺎ ﮐﻠّﻰ ﺭﻭﺍ&#= 65253; ﺁﻟﻮﺩﻩ &#= 65191;ﻮﺩ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﻟﺬﺍ ﺗﻔﺎﻭﺕ ﺗﻌﺮﻳ&#= 65234; ﻋﺸﻖ ﻧﺰﺩ ﺍﻓﻠ&= #65166;ﻃﻮﻥ ﺑﺎ ﻓﺮﻭﻳﺪ ﻓﺮ&= #65165;ﻭﺍﻥ ﺍﺳﺖ.ﺧﻮﺩ ﻋﺸﻖ = ﻧﻴﺰ ﺗﻔﺎﻭﺕ ﺩﺭ ﺩﺭ&= #65183;ﺎﺕ ﺩﺍﺭﺩ،ﭘس ﺗﻔA= 166;ﻭﺕ ﻋﻘﻠﻰ ﻭ ﺗﻔﺎﻭ&= #65173; ﻋﺸﻘﻬﺎ،ﮐﺎﺭ = 5251;ﺤﺪﻭﺩ ﮐﺮﺩﻥ ﺗﻌﺮﻳﻒ &= #65193;ﺭﺳﺖ ﻋﺸﻖ ﺭﺍ ﻣﺤﺎﻝ = ﻣﻴﻨﻤﺎﻳﺪ.ﻣﮕ&#= 65198; ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﮐﻪ ﺳﺎﻟﻚ ﺩﺍﻭ&= #65219;ﻠﺐ ﮔﺬﺷﺖ ﻭ ﻓﺪﺍﮐ&= #65166;ﺭﻯ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65191;ﻮﺩ ﺑﺎﺷﺪ. ﻋﺸ= ﻖ ﭼﻮﻥ ﻧﻮﺭﻳﺎﺳ&#= 65174;،ﮐﻪ ﻫﻢ ﺁﻧﺮﺍ ﻣﻴﺘ&= #65262;ﺍﻥ ﺩﻳﺪ ﻭﺍﺣﺴﺎس &#= 64400;ﺮﺩ ﻭﻫﻢ ﺍﺯ ﻣﺎﻫﻴ&= #1617;ﺖ ﺍﻳﻦ ﻧﻮﺭ ﺑﻰ ﺧ= ﺒﺮ ﻫﺴﺘﻴﻢ.ﺩﺍﻧﺘ&#= 65258; ﺍﻳﻦ ﻋﺸﻖ ﺭﺍ ﻧ= ﻴﺮﻭﻯ ﺑﺰﺭﮒ ﻫﺴﺘﻰ ﻣ&= #65268;ﺪﺍﻧﺪ ﻳﺎ لاﺭﻭس ﻓﻮ@= 400;ﻮ ﻣﻴﮕﻮﻳﺪ،ﻣﺮA= 193;ﻡ ﺍﮔﺮ ﺍﺯ ﻋﺸﻖ ﭼ= ﻴﺰﻯ ﻧﻤﻴﺪﺍﻧﺴﺘﻨ= 5194;،ﻧﻤﻰ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺣ&#= 65166;ﺿﺮ ﺑﻔﺪﺍﮐﺎﺭﻯ ﮔ&#= 65198;ﺩﻧﺪ.ﭼﻮﻥ ﻣﺮﺍﺗﺐ ﻋﺸﻖ ﺭ&= #65165;ﺯ ﻫﺴﺘﻰ ﻭ ﺧﻠﻘﺖ&= #1548;ﺩﺭ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ &= #65165;ﻧﻮﺍﻉ ﻭ ﮊﻧﺘﻴﮑﻬﺎﻯ &= #65197;ﻭﺣی اﻧﺴﺎﻧﻬﺎ ﻭﺟ= 5262;ﺩ ﺩﺍﺭﺩ.ﺑﺪﻭن ا= 5267;ﻦ ﮐﺸﺶ ﻃﺒﻴﻌﻰ ﺩ&= #65197;ﺍﻧﺴﺎﻧﻬﺎ ﺍﺳﺖ، ﭼﻪ ﺟﻨﺒ&#= 1588;ی ﺒﺎﺷﺪ ﻳﺎ ﺑﻬﺮ = ﺩﻟﻴﻞ ﺩﻳﮕﺮ،ﻣﺎﻧﻨA= 194; ﺭﺍﺑﻄﻪ ﺧﺎﻧﻮ&#= 65165;ﺩگی ﻮ ﻗﺒﻴله اﻯ ﻭ &#= 65251;ﻠّﻰ ﻳﺎ ﺍﻳﺪﺋﻮﻟﻮ&#= 64394;ﻳﻬﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ.ﺣﺮ&#= 64400;ﺖ ﺗﮑﺎﻣﻠﻰ ﻫﻤﻪ &= #65259;ﺴﺘﻰ ﺍﺯ ﻣﺎﺩﻩ ﺯﻧﺪ&= #65257; ﻳﺎ ﻣﺮﺩﻩ ﺑﻨﻈ&= #65198; ﻣﺎ، ﺑﺴﻮﻯ ﺗﮑ&#= 65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﭘﻴﺶ ﻣ&= #65268;ﺮﻭﻧﺪ.ﻭﺩﺭ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﺳ&= #65166;ﻟﻚ ﮐﻨﺘﺮﻝ ﻧﻔس ﻭ&#= 65259;ﻮس ﺑﻨﻤﺎﻳﺪ،ﻫﻤ@= 381;ﻨﺎﻥ ﺩﺭ ﻣﺴﻴﺮ ﻃﺒﻴ&= #65228;ﺖ ﻫﺴﺖ.ﺯﻳﺮﺍ ﺗﮑ&= #65166;ﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺳﺖ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261;ﻣﺪﺑّﺮﺍﺭﻭʋ= 65;ﺡ ﺍﺳﺖ.ﻭ ﺍﻧﺴﺎﻧ&= #65260;ﺎ ﺗﻨﻬﺎ ﻣﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺑﺎ ﺳﺮﮐﺸﻰ ﻫﺎ = ﮐﺎﺭ ﻣﺮﺍﺗب اﻟﻬﻰ = 5197;ﺍ ﻟﻨﮓ ﮐﻨﻨﺪ. ﺁﻧ= ﮕﺎﻩ ﺧﻮﺩ ﺩﻭﭼﺎﺭ ﮐ&= #65166;ﺭﻣﺎﻫﺎ ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷ&#= 65176;ﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎﻯ ﻧﻮﻋﻰ،ﺩﺭ ﺟﻬ= 5256;ّﻢ ﺟﻬﺎﻥ ﭘﺮ ﻋﺬﺍ&= #65167; ﻣﻴﺸﻮﻧﺪ ﻭ ﻳﺎ = ﻣﻴﺘﻮﺍﻧﻨﺪ ﭼﻨﻴﻦ ﺍﺭﺍﺩﻩ &= #64400;ﻨﻨﺪ ﮐﻪ ﺍﺯ ﺧﻮﺩ ﻫﻴ= ﭻ ﺍﺭﺍﺩﻫﺎﻯ ﻧﮑ&#= 65256;ﻨﺪ،ﻣﮕﺮ ﺩﺭﺭﺍﻩ ﺭﺳﻴﺪ&#= 65253; ﺑﺨﺪﺍ،ﺑﻌﺪ ﺍ= 5199; ﺷﻨﺎﺧﺖ ﭘﻴﺮ ﮐ&= #65166;ﻣﻞ،ﻭﺭﺍﻩ ﺩﺭﺳﺖ ﺍﻟﻬﻰ،= 5261;ﻧﻪ ﺑﺮﺣﺴﺐ ﻧﻈﺮ ﺁ&= #65191;ﻮﻧﺪﻫﺎ ﻭﮐﺸﻴﺸﺎﻥ ﺟﺎ&#= 65259;ﻞ ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬ&= #65264; ﻭ ﺭﻭﺡ.ﮐﻪ ﺟﺰ ﺷ= ;ﺮﻙ ﻭﻗﻬﻘﺮﺍﻯ ﺣﻴ&#= 65262;ﺍﻧﻰ ﻧﻴﺴﺖ.ﺣﺘﻰ ﺍﮔ&= #65198; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭ&= #65199;ﻫﺎ </spa= n>ﺻﺎﺋﻢ ﻭ ﺷﺒA= 260;ﺎ ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ. = ﺯﻳﺮﺍ ﺷﺮﻙ ﺑﻴﺸﺘﺮ ﮐ&= #65198;ﺩه اﻧﺪ، ﮐﻪ ﺁﺧﻮ= 5255;ﺪﭘﺮﺳﺘﻰ ﻳﺎﺍﺑﻠﻴس ﭙﺮ= 5203;ﺘﻰ ﻗﺸﺮﻯ ﮐﺮﺩه ا= 5255;ﺪ. ﻋﺸﻘﻬﺎﻯ ﻏﻴﺮ &= #65165;ﻟﻬﻰ ﺃﻏﻠﺐ ﺑﺮﺳﺒﻴ&#= 65246; ﻋﺎﺩﺕ ﻭ ﺗﻌﻠﻴ&= #65250; ﻭﺗﻠﻘﻴﻦ ﻏﻠﻂ&#= 1548;ﻭﮔﺎﻫﻰ ﻣﻨﺎﻓﻊ ﻳﮑﻄﺮ&#= 65235;ﻪ ﭘﺎ ﺩﺭ ﻣﻴﺎﻧﻰ = ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍﻟﺒﺘﻪ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ ﻧﻴﺰ ﺑﺮﺍﻯ ﺍﻧ&= #65204;ﺎﻥ،ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﻋﻘﻞ &= #65251;ﺎﺩﻯ ﺍﻭ ﺗﮑﻤﻴﻞ ﻣﻴ&= #65208;ﻮﺩ،ﮐﻪ ﺩﺭ ﺳﻦ25 ﺳﺎ= ﻟﮕﻰ ﺁﺧﺮﻳﻦ ﺳﻠّﻮ= 5245; ﺷﺒﮑﻪ ﻋﺼﺒﻰ ﻭ&= #65251;ﻐﺰ ﺍﻧﺴﺎﻥ ﺁﻣﺎﺩ&#= 65257; ﻣﻴﺸﻮﺩ.ﮔﺮﭼﻪ &= #65197;ﻭﺯﺍﻧﻪ ﻧﻴﺰ ﺩﻭﻳﺴﺖ ﻫ&= #65200;ﺍﺭ ﺳﻠّﻮﻝ ﮐﻮﺭﺗ= 4401;س ﺯﻳﺮ ﭘﻴﺸﺎﻧﻰ &= #65165;ﻧﺴﺎﻥ ﻣﻴﻤﻴﺮﻧﺪ.ﭼﻮ&#= 65253; ﺩﺭ ﺗﺮس ﻭﺧﻄﺮ &= #65261; ﻓﺸﺎﺭ ﻭ ﺳﺘﻢ ﺩ= ﻳﮕﺮﺍﻥ،ﻭﻃﺒA= 268;ﻌﺖ ﭼﻮﻥ ﺯﻟﺰﻟﻪ ﻭ&= #65251;ﺮﮒ ﻭﺍﻟﺪﻳﻦ ﺑﺮﺍ&#= 65263; ﺍﻃﻔﺎﻝ ﮐﻮﭼﻚ&#= 1548; ﮐﻪ ﺳﻠّﻮﻟﻬﺎ= 5263; ﺑﻴﺸﺘﺮﻯ ﻧﻴﺰ &= #65251;ﻴﻤﻴﺮﻧﺪ.ﮔﺮ= 4380;ﻪ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﮐثر ᥴ= 5;ﻳﻦ ﺳﻠّﻮﻟﻬﺎﻯ ﻋ= 5212;ﺒﻰ ﺑﺎﺯ ﺯﻧﺪﻩ ﻣﻴ&= #65208;ﻮﻧﺪ ﺯﻳﺮﺍ ﺳﻠّﻮﻟ= 5260;ﺎﻯ ﻋﺼﺒﻰ ﺩﺭ ﻣﺮﮒ = ﺟﺎﻧﺸﻴﻦ ﻧﺪﺍﺭﻧﺪ، ﮐﻪ &#= 65193;ﻳﮕﺮ ﺳﻠّﻮﻟﻬﺎﻯ ﺗ= 5254; ﺩﺍﺭﻧﺪ ﺗﺒﻠﻴ&#= 65232;ﺎﺕ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 1740; ﻮ ﺑﺎ ﺗﺒﻠﻴﻐﺎ&= #65173; ﺧﻮﺩ ﺳﺮ ﺍﻧﺴﺎ&= #65253; ﻏﻴﺮ ﺍﻟﻬﻰ،ﺑ= 5166;ﻋث ﭘﻴﺪﺍﻳﺶ ﻫﻴﺴ&#= 65176;ﺮﻯ ﺟﻤﻌﻰ ﻭ ﻧﻴﺎﺯ = ﺯﻣﺎﻥ ﺑﻔﺮﻫﻨﮓ ﺩﻳﮕ&#= 65198; ﺭﻭﺍﻧﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻣﺤﺮﻙ ﻫﺴﺘﻰ ﻋ&= #65208;ﻖ ﻃﺒﻴﻌﻰ ﻣﺎﺩﻯ</= span> </spa= n>ﺍﺳﺖ،ﭼﻮﻥ ᥶= 3;ﺎﺫﺑﻪ ﺩﻭ ﻗﻄﺐ ﻣﺨﺎﻟ&= #65234; ﻣﻐﻨﺎﻃﻴﺴﻰ، = 5267;ﺎ ﻫﻢ ﺯﻳﺴﺘﻰ ﺫﺭ&= #65165;ﺕ ﻣﺎﺩﻩ ﻭ ﺿﺪ ﻣﺎ= ﺩﻩ ﺩﺍﺧﻞ ﻫﺴﺘﻪ ﺃ&= #65175;ﻢ.ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻣﺘﻮﺟ&#= 1617;ﻪ ﻓﺮﻕ ﻋﺸﻘﻬﺎ،= 5169;ﺨﺼﻮﺹ ﺷﻨﺎﺧﺖ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ ﻧﺸﻮﺩ، ﭼﻮﻥ ﺩ&#= 65267;ﮕﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #65227;ﺸﻖ ﻏﺮﻳﺰﻯ ﻣﻴﻤﺎ&#= 65255;ﺪ ﮐﻪ ﻃﺒﻴﻌﻰ ﺑﻨ&= #65224;ﺮ ﻣﻴﺮﺳﺪ ﻭﻟﻰ ﺑ&= #65220;ﺒﻴﻌﺖ ﻭﻓﻄﺮﺕ ﺷﺨﺺ ﻭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65219;ﺒﻴﻌﻰ ﻣﺮﺑﻮﻁ ﻧﻴﺴﺖ &= #64344;س ﻗﻬﻘﺮﺍﺋﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻭﻓﻄﺮﺕ ﺍﻧﺴﺎﻥﺑﺮﺍﻯ= 5175;ﮑﺎﻣﻞﺍﺳﺖﻭ᥽= 5;ﻪﻗﻬﻘﺮﺍ. <o:p></o:p> = 5169;ﺎﻟﺰﺍﻙ ﻣﻴﮕﻮﻳﺪ،ﻋﺸA= 238; ﺗﻠﻔﻴﻖ ﻧﻴﺎﺯ &= #65235;ﻬﻢ ﺍﺣﺴﺎﺳﺎﺕ ﻭﻭ&#= 65183;ﺪﺍﻥ ﻭ ﻓﮑﺮ ﺍﺳﺖ. ﺩﺭ= ;ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ ﻏﻴﺮ ﺳﻠ&= #65262;ﮐﻰ،ﺍﻟﺒﺘﻪ ﺍﺣﺴﺎﺳﺎﺕ ﻭﻭ&#= 65183;ﺪﺍﻥ ﻭ ﺗﻔﮑّﺮ ﺷﺨﺺ&#= 1548;ﺍﺣﺘﻴﺎﺝ ﺯﻳﺎﺩﻯ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺗﻠﻔﻴﻖ ﻋﺸﻖ ﺭ&= #65165; ﺑﺎ ﺍﺣﺴﺎﺳﺎﺕ &= #65261;ﺗﻔﮑّﺮﺍﺕ ﻭﻭﺟﺪﺍﻧﻴّﺎA= 173; ﺷﺨﺺ ﺑﻨﻤﺎﻳﺪ.&= #65261;ﻟﻰ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﻋﺸﻖ ﺧﺎﻟﺺ ﻣﻴ&= #65252;ﺎﻧﺪ.ﻭ ﺑﮑﻠّﻰ ﺳﺎﻟﻚ &#= 65175;ﻤﺎﻡ ﺍﺣﺴﺎﺳﺎﺕ ﺷﺨ&#= 65212;ﻰ ﻭﺗﻔﮑّﺮﺍﺕ ﺧ= 5262;ﺩﺭﺍ،ﮐﻪ ﻫﻤﻪ ﻧﻔﺴﺎﻧﻰ &= #65261; ﺁﻟﻮﺩﻩ ﺑﻨﻔس &#= 65165;ﻣّﺎﺭﻩ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ،ﻭﺣﺘﻰ ﻭﺟﺪﺍﻥ ﻣﻮﺭﺩ &= #65239;ﻀﺎﻭﺕ ﺑﺮﺍﻯ ﺍﻧﺘﺨﺎ&#= 65167; ﻣﻮﺿﻮﻋﺎﺕ ﻭ ﺍ&= #65211;ﻮﻝ ﻭ ﻏﻴﺮﻩ ﺭﺍ،ﻳ&#= 65242; ﺑﺎﺭﻩ ﺩﺭ ﺗﺨﻠ&= #65268;ﻪ ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65261;ﺗﺮﻙ ﮔﺬﺷﺘﻪ ﻫﺎ ﻭ ﺣ= ﺎﻝ ﺭﻫﺎ ﻣﻴﮑﻨﺪ.ﻭ&= #65183;ﺰ ﺩﺭ ﻧﻘﻄﻪ ﺗﻔﮑ&= #1617;ﺮ ﻭﺗﻤﺮﮐﺰ ﺳﻠﻮ&#= 64400;ﻰ ﺧﻮﺩ، ﭼﻪ ﺻﻮﺭ&#= 65173; ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﮐﻪ = 5187;ﻀﻮﺭ ﺫﻫﻨﻰ ﻭ ﺗﺮﺳﻴ&= #65250; ﻫﺮ ﺑﺎﺭ ﺁﻥ ﺻﻮ= ﺭﺕ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﻣ= ﻴﻨﻤﺎﻳﺪ ﮐﻪ ﻫﺮ ﺭﻭﺯ ﺑﻘ= ﻮﻝ ﻣﻮﻟﺎ ﻋﻠﻰّ،A= 169;ﺎﻳﺪ ﺑﻬﺘﺮ ﻭﮐﺎﻣﻠ&#= 65176;ﺮ ﺍﺯ ﺩﻳﺮﻭﺯ ﺑﺎ&= #65207;ﺪ.ﮐﻪ ﺩﻳﺮﻭﺯ ﻣﻘﺒﻮ&#= 65245; ﺍﻟﻬﻰ ﺍﺳﺖ ﻭﻟ&= #65264; ﺍﻣﺮﻭﺯ ﻣﺮﺩﻭ&#= 65193;ﻣﻴﺒﺎﺷﺪ.ﭘس ﻋﺸﻖ ﺍﻟﻬﻰ ﺳﺎ&= #65247;ﻚ ﺧﺎﻟﺺ ﺍﺳﺖ،ﻭ &#= 65231;ﻴﺮ ﻗﺎﺑﻞ ﺗﻮ= ;ﺿﻴﺢ ﺑﺪﻳﮕﺮﺍﻥ. ﭼﻮ&= #65253; ﺗﻮﺿﻴﺢ ﺁﻥ،ﻳ= 5228;ﻨﻰ ﺑﺎﺯﮔﺸﺖ ﺩﻭﺑ&#= 65166;ﺭﻩ ﺑﺨﺎﻃﺮﺍﺕ ﻭ ﺍ&= #65187;ﺴﺎﺳﺎﺕ ﻭ ﺍﻟﻔﺎﻅ ﻭﮐﻠ&= #65252;ﺎﺕ ﻭ ﺍﺻﻮﻝ ﻣﻘﺒﻮ&= #65245; ﺩﻳﮕﺮﺍﻥ،ﮐﻪ = 5203;ﺮﺍﺳﺮ ﺩﺭﺳﺖ ﺁﻧﻬﺎ ﻧ&= #65166;ﺩﺭﺳﺖ ﺍﺳﺖ،ﻳﺎﻫﺮﮔA= 200; ﺳﺎﻟﻚ ﺭﺍ ﺑﺨﺪ&= #65165; ﻧﻤﻴﺮﺳﺎﻧﺪ،A= 261;ﻧﻮﻋﻰ ﻫﻢ ﺷﺮﻙ ﺍﺳﺖ.ﭘ= س ﻫﺮﮐس ﺑﺨﻮﺍﻫ= 5194; ﺍﻳﻦ ﻋﺸﻖ ﺧﺎﻟ&= #65210; ﺭﺍ ﺑﺒﻴﻨﺪ،ﺧ= 5262;ﺩ ﺩﺭ ﺳﻠﻮﻙ ﻭﺍﻗ&= #65228;ﻰ ﻣﺸﮑﻞ ﺑﺮﺍﻯ ﺍ&= #65255;ﺴﺎﻥ ﻏﻴﺮ ﻣﺴﺘﻌﺪ ﻭ&= #65231;ﻴﺮ ﺟﺪّﻯ ﻭ ﺑﺪﻭﻥ &= #65227;ﺸﻖ ﺧﺴﺘﮕﻰ ﻧﺎﭘﺬ&#= 65267;ﺮ ﻭﺻﺒﻮﺭﺑﺴﻴﺎ= 5197; ﺩﺭﺩﻧﺎﻙ ﻗﺎﺑ&#= 65246; ﺍﺳﺘﻔﺎﺩﻩ ﻧﻴ&#= 65204;ﺖ.ﮐﻪ ﺧﻮﺩ ﺑﺎﻳﺪ ﺑﺮ&= #65261;ﺩ ﻭ ﺗﺤﻤّﻞ ﮐﻨﺪ &= #65261; ﺑﺒﻴﻨﺪ.ﺗﺎﺯﻩ &= #65259;ﻔﺖ ﻣﺮﺣﻠﻪ ﺳﻠﻮﻙ &= #65197;ﺍ ﻫﻤﻪ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﻃﻰ ﮐﻨﻨﺪ.ﻭ ﺻﺒ= ﺮ ﺃﻳّﻮﺏ ﻣﻴﺨﻮ= 5165;ﻫﺪ ﮐﻪ ﺍﻓﺴﺎﻧﻪ ﻫ&= #65166;ﻯ ﺍﻭ ﻣﻌﺮﻭﻑ ﺍﺳ&= #65174;. ﻳﺎ ﻫﻤﺎﻥ ﺫﻭﺍ&= #65247;ﻨﻮﻥ ﻗﺮﺁﻥ ﻳﺎ ﺯﻧﻮ&= #65253; ﻧﻮ ﺍﻓﻠﺎﻃﻮﻥ&#= 1548; ﺑﻨﺎﻡ ﺍﻓ= ;ﻠﻮﻃﻴﻦ ﻳﻮﻧﺎﻧﻰ ﺃﻫﻞ &= #65165;ﺳﮑﻨﺪﺭﻳﻪ،ʄ= 00;ﻪ ﺑﻴﻮﻧﺎﻥ ﻭﺭﻡ &= #65197;ﻓﺖ.ﻭ ﻋﺬﺍﺏ ﺩﻭﺭﻩ ﺳ&= #65248;ﻮﻙ ﺍﻭ ﺭﺍ ﻫﻴﭻ ﮐس = ﻃﺎﻗﺖ ﻧﺪﺍﺷﺖ.ﻭﻟﻰ ﭘ&= #1587; ﺍﺯ ﭘﺎﻳﺎﻥ ﺳﻠ&= #65262;ﻙ، ﻫﻴﭻ ﺑﻠﺎ ﻭﺯﺣ&= #65252;ﺘﻰ ﻧﻴﺴﺖ. ﮐﺎﻣﻞ ﺍ= ﻟﻬﻰ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ،ﮐﻪ ﺣﺘﻰ &#= 65255;ﺎﺩﺭﺳﺖ ﺍﺗﻔﺎﻗﻰ ﮐﻠﺎ&#= 65249; ﺍﻭ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ،ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺩ&= #65197;ﻳﺎﻓﺖ ﮐﻨﻨﺪﻩ ﺩﺳﺘﻮ&#= 65197; ﻏﻠﻂ،ﺑﺎﺯ ﺩﺭ= 5203;ﺖ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍ&= #65211;ﻞ ﺍﻃﺎﻋﺖ ﻣﻬﻢ ﺍ&= #65203;ﺖ،ﻭﻧﻪ ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ &= #65165;ﻃﺎﻋﺖ.ﺍﻟﺒﺘ= 5258; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺗﻮﺻﻴﻒ ﻭ ﺗﻌﺮ&= #65267;ﻒ ﺧﻮﺩ ﺍﺯ ﻋﺸﻖ ﻭ= ﺩﻳﮕﺮ ﺍﺣﻮﺍﻝ ﺧﻮﺩﺭ&#= 65165;ﺑﺎﻟﻔﺎﻅ ﺩﺭﻣﻴﺂﻭﺭﺩ.ﻭ&#= 65175;ﻨﺰﻳﻞ ﻣﻨﻄﻘﻰ ﭼﻮﻥ ﺗ&= #64401;ﻠّﻢ ﺑﺰﺑﺎﻥ ﮐﻮﺩﮐ&#= 65166;ﻥ ﻭﻋﻮﺍﻡ ﺩﺭ ﻣﻰ = ﺁﻭﺭﺩ.ﻭﺷﻨﻴﺪ&#= 65253; ﺍﻳﻦ ﺗﻌﺮﻳﻒ ﻭ&= #65175;ﻮﺻﻴﻒ ﻋﺸﻖ ﺍﻟﻬﻰ،ﮐ= 5166;ﺭﺳﺎﺯ ﺷﻨﻮﻧﺪﮔﺎﻥ ﻧ&#= 65252;ﻰ ﺑﺎﺷﺪ ﺑﻠﮑﻪ ﺑ&= #65166;ﻳﺪ ﺧﻮﺩ ﺑﺮﻭﻧﺪﻭ&#= 64404;ﻨﺞ ﺷﺎﻳﺎﻥ ﺭﺍﺩﺭ &= #65197;ﻧﺞ ﻓﺮﺍﻭﺍﻥ ﺧﻮﺩ &= #64344;ﻴﺪﺍ ﮐﻨﺪ ﮐﺎﺭﻯ ﮐﻪ = ﻫﺮﮐس ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺑﺎﻳﺪ ﺁﺯﻣﺎﻳ&#= 1588; ﺁﻧﺮﺍ ﺑﮑﻨﺪ.ﮐ&= #65258; ﺩﺭﭼﻪ ﺣﺪّﻯ ﮐ&#= 65252;ﺎﻟﺎﺕ ﺩﺭ ﺳﻮﺍﺑﻖ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺩﺍ&= #65207;ﺘﻪ،ﮐﻪ ﺷﺎﻳﺪ ﭼﻨﺪ ﻗﺪ&= #65251;ﻰ ﺑﺮﺣﺴﺐ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻘﻮّﻩ ﺳﺮ= 5255;ﻮﺷﺘﻰ ﺧﻮﺩ ﺑﺎﻟﺎﺗﺮ &= #65169;ﺮﻭﺩ.ﻭﺍﻟّﺎ ﺑﺪﻭﻥ ﺍﻳﻦ ﺗﺠ&= #65198;ﺑﻪ ﺷﺨﺺ ﺗﻤﺎﻣﻰ ﺍ&= #65255;ﺴﺎﻧﻬﺎی غیر ﺳﺎﻟک پس ا= ;ﺯ ﻣﺮﮒ ﺩﻭﭼﺎﺭ ﮐ&= #65166;ﺭﻣﺎﻫﺎ ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷ&#= 65176;ﻪ ﻫﺎﻯ ﻧﻮﻋﻰ ﺧﻮ&= #65193; ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﮐ&= #65258; ﺳﺮﺍﺳﺮ ﺩﺭ ﺣﺴ&= #65198;ﺕ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﺳﺎﻟﻪ،ﻳﺎ ﭼﻨﺪ ﻣﻴﻠﻴﻮﻥ &= #65203;ﺎﻟﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺑ= ﺎﻟﺰﺍﻙ ﺍﺿﺎﻓﻪ ﻣﻴﮑﻨ&#= 65194;،ﮐﻪ ﻋﺸﻖ ﮐﻠﻴﺪ ﻫﺮ = ﻋﻠﻢ ﻭ ﻓﻬﻢ ﺩﺭ ﺯﻧﺪ= ﮔﻰ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﻋﺸ= ﻖ ﻭﺍﺻﻞ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻣﻴﺴّ= 5198; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﻋﻠﻢ ﻟﺪﻧّﻰ ﻭ &= #65207;ﻬﻮﺩﻯ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﺳ&= #65174;.ﻭﻧﻪ ﻋﻠﻮﻡ ﺑﺸﺮﻯ ﻭ&= #65251;ﺎﺩﻯ،ﮐﻪ ﺗﻘﺮﻳﺒﺎ ﻫﻤﻪ &= #65251;ﻴﺘﻮﺍﻧﻨﺪ ﺑﻴﺎﻣﻮﺯﻧﺪ ﺍ&#= 64404;ﺮ ﭘﻴﮕﻴﺮﻯ ﮐﻨﻨ&#= 65194;. ﻭﻟﻰ ﭘﺮﻭﺳﺖ ﻣ&= #65268;ﮕﻮﻳﺪ،ﻋﺸﻖ ﻭﻫﻤﻰ ﺑﻴﺸﺘﺮ &= #65255;ﻴﺴﺖ.ﻭﻫﻤﺎﻥ ﻃﻤﻊ ﺗﻤﻠّﻚ ﺩ&#= 65267;ﮕﺮﻯ ﺍﺳﺖ،ﮐﻪ ﻋﻤﻠ= 5264; ﻫﻢ ﻧﻴﺴﺖ.ﭼﻮن عشق ﺗﻤﻠّﻚ ﻣʋ= 88;ﺒﻮب ﺰﻥ ﻳﺎﻫﺮﺳﻮﮊ&#= 65257; ﺩﻳﮕﺮ ﺍﺳﺖ.ﻭ ﺗ= ﻮﻟﺴﺘﻮﻯ ﻧﻮﺩ ﻭﻧﻪ ﺩﺭ ﺻ= ﺪ ﺷﺮﺍﺭﺕ ﻣﺮﺩﻡ &= #65165;ﺯ ﺁﻥ ﻋﺎﻃﻔﻪ ﺗﻤ&= #65248;ّﻚ ﻭ ﺻﻔﺖ ﻓﻄﺮی ﻤ&= #65268;ﺪﺍﻧﺪ،ﮐﻪ ﻣﺮﺩﻡ ﺁﻧﺮﺍ ﻋ&= #65208;ﻖ ﺧﻮﺍﻧﺪه اﻧﺪ. &#= 65165;ﻟﺒﺘﻪ ﺗﻤﺎﻡ ﻋﺸﻘﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﻋﺸﻖ ﻳﮑ&= #65220;ﺮﻓﻪ ﺍﺳﺖ.ﭘس ﺍﺳﺘث= 605;اﺭ ﻭ ﺍﺳﺘﻌﻤﺎﺭ ﻭ&= #65187;ﺘﻰ ﺍﺳﺘﺤﻤﺎﺭ ﺩﻳ&#= 64405;ﺮﺍﻥ ﺑﻨﺎﻡ ﻋﺸﻖ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﻫﺮ ﻋﺸﻖ ﻏﻴﺮ&= #65165;ﻟﻬﻰ ﺯﺍﺋﻒ ﻭ ﻗﻠّﺎ&#= 65169;ﻰ ﺍﺳﺖ،ﻭﮐﺎﺭﻯ = 5251;ﺎﻧﻨﺪ ﺗﻘﻠﻴﺪ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺍﺯ ﺯﻧﺪﮔﻰ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65251;ﻴﻤﻮﻥ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻠ&= #65262;ﺩ ﺁﻧﻴﻪ ﻧﻴﺰ ﻣﻴ&= #64405;ﻮﻳﺪ،ﺍﻧﺴﺎʌ= 53; ﻗﺎﺑﻞ ﺳﺘﺎﻳﺶ &= #65165;ﺳﺖ،ﮐﻪ ﺍﺯ ﻋﺸﻖ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﭼﻴﺰ ﺟﺪﻳﺪﻯ ﺑ&= #65204;ﺎﺯﺩ. ﮐﻪ ﻫﻤﺎﻥ ﺗﮑﺎ&= #65251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ . ﺍﺯ ﻋﺸﻖ ﺳﻠﻮﮐ= ;ﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭ ﺑﻬﺸﺘﻬﺎﻯ ﭼ&= #65260;ﺎﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭﮔﻮﻧﻪ &= #65191;ﺪﺍ ﺭﺍ ﺑﺪﺳﺖ ﻣﻴﺂ&= #65261;ﺭﺩ. ﺧﻮﺩ ﺭﺍ ﻣﻴﺴﺎ&= #65199;ﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﭘﻴ&= #65198;ﻭ ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ &= #65255;ﻴﺰ ﻣﻴﺴﺎﺯﺩ.ﮔﺮﭼ&#= 65258; ﻃﺒﻴﻌﺖ ﻋﺸﻖ ﺭ&= #65165; ﺑﺼﻮﺭﺕ ﺟﺴﻤﺎ&#= 65255;ﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻧﻴ&= #65200; ﺑﻤﺎ ﺩﺍﺩﻩ ﺍﺳ&= #65174;.ﺯﻳﺮﺍ ﻫﻤﻪ ﺍﻳﻦ ﻋﺸﻘ&= #65260;ﺎ،ﮔﻮﺋﻰ ﻧﺮﺩﺑﺎﻧﻰ ﺑﺮ&#= 65165;ﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺍﻥ &= #65165;ﻧﺴﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65207;ﺪ.ﻋﺸﻖ ﺯﻥ ﺳﭙس ﺑﺎﻭﻟ&#= 65166;ﺩ ﻭ ﺑﻌﺪ ﺑﻨﻮﺍﺩ&= #64404;ﺎﻥ،ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺑﻤ&#= 65198;ﺩﻡ ﺗﺎ ﻋﺎﻗﺒﺖ ﻣﺘ&= #65262;ﺟّﻪ ﻋﺸﻖ ﻣﻘﺪّس ﺍ= 5247;ﻬﻰ ﺷﻮﺩ،ﮐﻪ ﺩﺭ ﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ. ﻭﻫﺮﭼﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺳﺨﺘﺘﺮ ﺑﺎﺷﺪ&#= 1548;ﭼﻮﻥ </spa= n>ﺭﻭﺍﻥ ﺍﻭ ﻟA= 170;ﺮﻳﺰ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﺍ= ﺳﺖ.ﻳﺎ ﺩﺭﺻﺒﺮ ﻭ ﺍﺭﺍ&= #65193;ﻩ ﺿﻌﻒ ﺩﺍﺭﻧﺪ،= 5175;ﻨﻬﺎ ﺑﺎ ﻧﻴﺮﻭﻯ ﻋﺸ&= #65238; ﻣﻴﺘﻮﺍﻥ ﺟﺒﺮ&#= 65165;ﻥ ﺿﻌﻒ ﻟﻮﺍﺯﻡ ﺩ&= #65267;ﮕﺮ ﺗﻮﻓﻴﻖ ﺍﻟﻬﻰ &= #64400;ﺮﺩ. ﻭ ﭼﻮﻥ ﻋﺸﻖ ﻭﻣ= ﺤﺒّﺖ ﺑﺪﺷﻤﻦ ﻧﻴﺰ ﺿ&= #65198;ﻭﺭﻯ ﺍﺳﺖ،ﻃﺒﻌﺎ ﻋ= 5240;ﻞ ﺍﻧﺴﺎﻥ ﻣﺘﻨﻔ&#= 1617;ﺮ،ﮐﻪ ﺧﻮﻥ ﺩﺷﻤﻦ ﺭﺍ = ﻣﻴﺨﻮﺍﻫﺪ ﺑﺮﻳﺰﺩ،ﻓﺮﺍA= 197;ﻯ ﺍﺯﭼﻨﻴﻦﻋﺸﻖ= 5251;ﻠﮑﻮﺗﻰﻭﺍﻧ᥸= 4;ﺎﻧﻰﻣﻴﺒﺎﺷﺪ<= /span>. ﻭ ﻋ= ;ﺸﻖ ﺭﺍ ﺑﺎﻳﺪ ﻣﺪﺍ&= #65249; ﺗﻘﻮﻳﺖ ﮐﺮﺩ،= 5261; ﭘﻴﭽﻴﺪﮔﻰ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺩﺭ ﻋﺸﻖ ﻭﺭﺯﻯ = ﺭﺍ ﻧﻴﺰ ﺑﭙﺬﻳﺮﻳ&#= 65250;. ﻟﺬﺍ ﺗﻤﺪﻧﻬﺎ &= #65261;ﻫﻨﺮﻫﺎ ﻭ ﺍﻓﮑﺎﺭ ﻋﺎﻟ&= #65268;ﻪ،ﻭﺣﺘﻰ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭﺣﮑﻤﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺍﻭﻟﻴﺎی اﻟﻬA= 264;،ﺗﻨﻬﺎ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻋ&= #65208;ﻖ ﻭﻣﺘﻔﺎﻭﺕ ﺩﺭ &= #65251;ﺮﺍﺗﺐ.ﻋﻤﻖ ﺍﻳﻦ ﻋﺸﻖ ﺍﺳﺖ.= ﺟﺰ ﺩﺭﻋﺸق ﺒﺨﺪﺍ &#= 65261;ﺭﺍﻩ ﺧﺪﺍ ﻧﺠﺎﺗﻰ ﻧ&= #65268;ﺴﺖ. ﻭ ﺗﻤﺎﻡ ﻋﺸﻘﻬ&= #65166; ﺑﻬﺮ ﺷﮑﻞ ﻧﻴﮑ&= #65262;ﻯ ﺁﻥ ﻧﻴﺰ ﺩﺭﺩﺳ&= #65198; ﺳﺎﺯ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﺍﺳﺖ. ﺯﻳﺮﺍ ﺟﻨ= ﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ،ﻧ= 5176;ﻴﺠﻪ ﻫﻮﺳﺮﺍﻧﻰ ﺭﻭ&#= 65165;ﻥ ﺁﻟﻮﺩﻩ ﺩﺭﻧﻴ&#= 64401;ﻮﺗﺮﻳﻦ ﺍﻋﻤﺎﻝ ﺑﺴﻴﺎ&#= 65197; ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65215;ﺮﺭﺵ ﺑﻴﺶ ﺍﺯ ﻧﻔﻊ ﺁ= ﻥ ﻣﻴﺒﺎﺷﺪ.ﺑﺮﺍ&#= 65263; ﺩﺭﻙ ﺃثر ﻋﺸﻖ &#= 64344;ﺮ ﺩﺭﺩ ﺳﺮ،ﺑﺎﻳ= 5194; ﺁﻧﺮﺍ ﻧﻤﻮنه = 575;ﻯ ﺍﺯ ﺁثاﺭ ﺷﻴﻤ= 5268;ﺎﺋﻰ ﻭ ﻓﻴﺰﻳﮑﻰ ﻋﺸ&= #65238; ﺍﻟﻬﻰ ﻭﻧﻴﺮﻭ&#= 65263; ﺟﺎﺫبه ﻄﺒﻴﻌA= 264;،که ﺪﺭﺗﻤﺎﻡ ﻣﻮﺍ&#= 65193; ﺁﻟﻰ ﺩﻳﺪه ﻤﻴ&#= 65208;ﻮﺩ ﺑﮕﻮﺋﻴﻢ،ﭘس = 75;ﻟﻬﻰ ﻧﻴﺴﺖ. ﻫﻤﺎن عشق ﻃﺒﻴﻌﻰ ﻭA= 255;ﻮﻋﻰ ﺍﺳﺖ،ﮐﻪ ﻧﺠﺎ= 5173; ﺍﺯ ﻧﻮﻉ ﻧﻤﻴﺪ&= #65259;ﺪ. ﺑﺎﺯ ﻋﺸﻖ ﺯﻧﺪ&= #65257; ﺑﻮﺩﻥ ﻭ ﺷﮑﻢ ﺭ= ﺍ ﭘﺮﺳﺘﻴﺪ&= #65253;،ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﻫﺮ ﻋ&= #65208;ﻖ ﻏﻴﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174;.ﻭﻧﻤﻮﻧﻪ ﻋﺸﻖ ﺟﺴﻤﺎﻧﻰ&#= 1548;ﻫﻤﺎﻥ ﺷﻬﻮﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5193;ﺭ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻗ&= #65262;ﻳﺘﺮ ﺍﺳﺖ.ﮐﻪ ﻋﻘﻞ ﻣ= ﺎﺩﻯ ﺑﮑﻤﻚ ﺗﻤﻠّﻚ &#= 65193;ﻳﮕﺮﻯ ﻭﺍﺭﺩ ﮐﺎﺭ ﻣﻴ&= #65208;ﻮﺩ . <o:p></o:p> = 5169;ﺎﺯ ﻧﻤﻮﻧﻪ ﻋﺸﻖ ﻣ&= #65248;ﮑﻮتی اﻣﮑﺎﻧﻰ ﺩﺭ ﺷ&#= 65198;ﺍﻳﻂ ﺁﻟﻮﺩﮔﻰ ﻧﻔس &#= 65165;ﻣّﺎﺭﻩ ﻣﺘﻔﮑّﺮ ﻭ ﺗﺼ&#= 65252;ﻴﻢ ﮔﻴﺮﻧﺪﻩ ﻧﺪﺍ&#= 65197;ﺩ.ﺍﻣﺎ ﻋﺸﻖ ﻣﻠﮑﻮﺗﻰ&#= 1548;ﮐﺸﺶ ﺑﻤﻌﻘﻮﻟﺎﺕ ﻭ&#= 65251;ﻨﻄﻖ ﻭﻋﻠﻢ ﻭﻓﻠﺴﻔ&#= 65258; ﻭ ﺳﻠﻮﻙ ﺍﺳﺖ.ﻭ= ﻋﺸﻖ ﺟﺒﺮﻭﺗﻰ ﺑﺎﻟ&#= 65166;ﺗﺮ،ﻧﻤﻮﻧﻪ ﺁﻥ ﺩﺭﺷﻬﻮﺩ ﻣ&= #65198;ﺍﺗﺐ ﻧﻬﺎﺋﻰ ﺍﻟﻬﻰ &= #65193;ﺭﻧﻮﺭ ﻗﺎﺋﻢ ﺟﺒﺮﻭﺕ &= #65255;ﺨﺴﺘﻴﻦ ﺍﻟﻬﻰ،ﻭﻋﺮﺵ = 5197;ﺣﻤﺎﻥ ﺩﺭ ﺟﺒﺮﻭﺕ ﺩﻭ&= #65249; ﺍﺯ ﺳﻤﺖ ﻣﺎ ﺑﺎ= ﻟﺎﺗﺮ ﺍﺯ ﻣﻠﮑﻮت ﻮﻧ&#= 65166;ﺳﻮﺕ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﺍ&= #65203;ﺖ.ﺗﻤﺎﻡ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻫ&= #65166; ﺩﺭ ﻋﺸﻖ ﻓﻄﺮﻯ = ﻭﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻫﻤﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﻫﺴﺖ.ﻗﺒﻞ ﺍﺯ ﺳ= ﻠﻮﻙ ﻭ ﺑﻌﺪ ﺍﺯ ﻧﺠﺎ= ﺕ ﻭ ﭘﺎﻳﺎﻥ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺧﻮﺩ. <o:p></o:p></spa= n> = 4400;ﺴﺎﻥ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﻋ&= #65208;ﻖ ﺭﺍ ﭘﺪﻳﺪﻩ ﺧﺎ&= #65209; ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ،ﮐﻪ ﺍﻟﺒﺘﻪ ﺗﻨﻬﺎ &= #65227;ﺸﻖ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﻗ= ;ﺎﺑﻞ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﮐ&= #65208;ﺸﻬﺎﻯ ﻣﺎﺩﻯ ﺫﺭﺍﺕ ﺃ&= #65175;ﻤﻰ ﻳﺎ ﻏﺮﺍﻳﺰ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭ ﺍﻧﺴﺎﻧﻰ ﮐﻪ = ﻣﻴﺸﻨﺎﺳﻴﻢ ﻧﻴﺴﺖ.ﺣﺘﻰ ﻋﺸ&= #65238; ﺑﻤﻘﺪﺳﻴﻦ ﻳﺎ &= #65227;ﺸﻖ ﺑﺎﻭﻟﺎﺩ ﻭ ﻳﺘ&= #65268;ﻤﺎﻥ ﻭ ﻓﻘﺮﺍ ﻋﺸﻖ ﺍ= ﻟﻬﻰ ﻭ ﺳﻠﻮﮐﻰ ﻧﻴﺴ&= #65176;ﻨﺪ.ﮐﻪ ﺍﻳﻦ ﻋﺸﻘﻬﺎﻯ &= #65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﭘﺎﺩ&#= 65165;ﺵ ﻓﻮﺭﻯ ﺍﻟﻬﻰ ﺩ&= #65165;ﺭﺩ.ﻭﺍﺯ ﺍﻣﻮﺭﻯ ﮐﻪ ﺩﻭ&= #65203;ﺖ ﺩﺍﺭﻧﺪ.ﻣﺎﻧﻨ&#= 65194; ﻣﺎﻝ ﻭ ﺍﻭﻟﺎﺩ = ﻭﺳﻠﺎﻣﺘﻰ ﻭﻏﻴﺮﻩ ﻓﻮﺭﻯ &= #65251;ﻴﺪﻫﺪ. ﺩﺭ ﻭﺍﻗﻊ ﺗﻤﺎ&= #65249; ﺍﻳﻦ ﻋﺸﻘﻬﺎ ﻗ&= #65268;ﺎس ﻣﻊ ﺍﻟﻔﺎﺭﻕ ﺑ&= #65166; ﻋﺸﻖ ﺍﻟﻬﻰ ﺍﺳ&= #65174;.ﮔﺮﭼﻪ ﻣﻴﺘﻮﺍﻥ ﻧﺮﺩ&#= 65169;ﺎﻧﻰ ﺍﺯﺍﻳﻦ ﻋﺸﻘﻬ&#= 65166; ﺩﺭ ﺫﻫﻦ ﺗﺮﺗﻴ&= #65168; ﺩﺍﺩ ﺑﺸﺮﻁ ﺍﻳ&= #65256;ﮑﻪ ﻋﺸﻖ ﺍﻟﻬﻰ ﻫﺪ&= #65233; ﻧﻬﺎﺋﻰ ﺑﺎﺷﺪ&#= 1548;ﮐﺎﺭ ﻋﺸﻖ ﺑﺎ ﻓﺪﺍﮐ&= #65166;ﺭﻯ ﺍﺳﺖ،ﮐﻪ ﻓﻨﺎ= 5263; ﺳﺎﻟﻚ ﻋﺎﺷﻖ ﺑ&= #65262;ﺳﺎﺋﻂ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺤ&= #65194;ّﻯ ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﺣ&#= 65166;ﻟﺖ ﺻﻤﺪﻳّﺖ ﻭﻭﺣ= 5194;ﺕ ﻭﺟﻮﺩ،ﺧﻮﺩﺭA= 165; ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﺪ.ﻟﺬﺍ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺭﺍ ﻫﺮ ﻟﺤﻈﻪ ﺁ= ﻣﺎﺩﮔﻰ ﺩﺍﺭﺩ ﺗﺎ ﺍﮔﺮ = ﭘﻴﺮ ﺑﻔﺮﻣﺎﻳﺪ ﻭ ﺧ&= #65194;ﺍﻭﻧﺪ ﺑﺨﻮﺍﻫﺪ ﻭﻣﺸ&#= 65268;ّﺖ ﺁﻥ ﻣﺮﮒ ﮐﻨﺪ،&#= 65153;ﻧﮕﺎﻩ ﺳﺎﻟﻚ ﺟﺎﻥ ﺭﺍ = ﺑﺮﺍﺣﺘﻰ ﻣﻴﺪﻫﺪ. ﺗﺎ ﺑﺠ= ﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺩﺭ ﻧﻬﺎ&= #65267;ﺖ ﺳﻠﻮﻙ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﺪ.ﻭ ﺍﻟّﺎ &= #65193;ﺭ ﻫﺮ ﺷﻬﻮﺩﻯ ﺗﺎ&= #65199;ﻩ ﻫﻤﻴﻦ ﺣﺎﻝ ﻫﺴ&= #65174;.ﺩﺭ ﻋﺸﻘﻬﺎﻯ ﺑﺸﺮ&#= 65263; ﻭ ﺣﻴﻮﺍﻧﻰ،ﺍ= 5261;ﻝ ﺩﻭﺳﺖ ﻣﻴﺪﺍﺭ&#= 65267;ﻢ ﺑﻌﺪ ﻣﺤﺒﻮﺏ ﻧ&= #65268;ﺰ ﻣﻤﮑﻦ ﺍﺳﺖ ﻣﺎ&= #65197;ﺍ ﺩﻭﺳﺖ ﻧﺪﺍﺭﺩ.&= #64400;ﻪ ﺗﻘﺮﻳﺒﺎ ﻫﻴﭻ &= #64404;ﺎﻩ ﺩﺍﺋﻢ ﻭ ﻋﻤﻴﻖ = ﻧﻴﺴﺖ.ﻭﻟﻰ ﻋﺸﻖ ﺍﻟﻬﻰ ﺭﺍ = ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕﻮﻳﺪ،ﺩﻭA= 203;ﺘﺸﺎﻥ ﺩﺍﺭﻡ ﭘس ﺁﻧﺎ&#= 65253; ﻣﺮﺍ ﺩﻭﺳﺖ ﺩﺍ&= #65197;ﻧﺪ.ﺃﺣﺒّﻬﻢ ﻓﻴﺤﺒّﻮﻧﻰ.ﮐ= 5208;ﺶ اﺯ ﺑﺎﻟﺎﺗﺮﻫ= 5166; ﻭ ﺑﺨﺸﻨﺪﻩ ﻫﺎ = ﻭ ﻋﺎﻗﻠﺘﺮﺍﻥ ﺍ&#= 65203;ﺖ.ﻭ ﺍﻟّﺎ ﭘﺎﺋﻴﻦ &#= 65175;ﺮﺍﻥ ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﺭﻭﺣﻰ،ﺣﻔﻆ ﺧ= 5262;ﺩﺭﺍ ﻧﻴﺰ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺑﮑﻨﻨﺪ،ﭼﻪ </spa= n>ﺭﺳﺪ ﮐﻪ ﺩﺭ = 5251;ﺤﺒﻮﺏ ﺗﺄثیر ﺑﮕﺬﺍʋ= 97;ﻧﺪ.ﻭﻟﻰ ﻋﺸﻖ ﺧﺪﺍﻭﻧﺪ &= #65169;ﺎﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺑﺴته ﺒ= 5166;ﺳﺘﻔﺎﺩﻩ ﺩﺭﺳﺖ ﺳﺎﻟک ﺪ&#= 65197; ﻋﺸق اﻟﻬﻰ ﺧﻮ= 5193;،ﻭﺍﺯ ﻭﺍﺳﻄﻪ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﺍﻟﻬﻰ ﺧﻮﺩ،ﺩ= 5197; ﺻﺒﻮﺭﻯ ﺁﺯﻣﺎ&#= 65267;ﺸﺎﺕ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ &= #64344;ﺮ ﻣﺤﻨﺖ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺳﺖ. ﻭ ﺩﺭ ﺣﻔﻆ= ; ﺍﺭﺍﺩﻩ ﺁﻫﻨﻴﻦ، ﻭ ﺑﺎ&#= 65261;ﺭﻯ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻨ&#= 65264; ﻭﺍﻃﻤﻴﻨﺎﻥ، = 5175;ﺎ ﺑﺘﺮﺗﻴﺐ ﺑﻤﺮ&#= 65165;ﺣﻞ ﻫﻔﺘﮕﺎﻧﻪ ﻋﻴ&#= 65254; ﺍﻟﻴﻘﻴﻦ ﺷﻬﻮ&#= 65193;ﻯ ﺑﺮﺳﺪ.ﻭﺩﺭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﺣقۀ اﻟA= 268;ﻘﻴﻦ ﻧﻴﺰ ﻣﻴﮕﺮﺩﺩ.<= o:p></o:p> = 5267;ﻘﻴﻦ ﻧﻴﺰ ﻟﻔﻈﻰ ﻓﺎ&= #65197;ﺳﻰ ﻋﺮﺑﻰ ﺷﺪﻩ،ﻗ= 5262;ﻡ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ ﻗﺮﻳﺶ ﻣﻬﺎﺟﺮ &= #65165;ﺯ ﺍﻳﺮﺍﻥ ﺑﻴﻤﻦ &= #65261;ﻣﮑّﻪ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ب&#= 1705;عنی ﻳﮕﺎﻧﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﮐﻪ ﺳﺎﻟﻚ ﺑﻮﺤﺪﺕ &= #65261;ﺟﻮﺩ ﺑﺎ ﻣﻌﺒﻮﺩ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﻣﻴﺮﺳﺪ.ﻭ&= #65191;ﺪﺍﻭﻧﺪ ﭘﺎﺩﺍﺵ ﻣﺤﺒﻮ&#= 65167; ﺟﺪﻳﺪ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺍ ﻣﻴﺪﻫﺪ.که &#= 65252;ﺤﺒﻮﺏ ﻗﺒﻠﻰ ﺧﻮﺩ ﻣﺸ&= #65262;ﻕ ﺗﻮﺟّﻪ ﺳﺎﻟﻚ &#= 65169;ﻌﺸﻖ ﻭﺭﺯﻯ ﻣﺤﺒﻮﺏ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺳﺖ،ﻭ ﺣﺴﺎﺩ= 5173; ﻭ ﻣﻤﺎﻧﻌﺘﻰ ﻫ&= #65250; ﻧﺪﺍﺭﺩ. ﻭﺍﻗﻌ&= #65166; ﮐﻴﺴﺖ ﮐﻪ ﺣﺪّ &= #65155;ﻗﻞ ﻳﻚ ﺑﺎﺭ ﻧﻌﻤت هشق ﺍﻟﻬﻰ ﺧﻮA= 193;ﺭﺍ ﺍﺣﺴﺎس ﻧﮑﺮﺩ= 5257;،ﻭ ﺍﻳﻦ ﺭﺣﻤﺖ ﻋﺸ&= #65238; ﺭﺍ ﺩﺭ ﻫﺮ ﺩﺭج&= #1607; اﻯ ﮐﻪ ﺑﺎﺷﺪ،= 5165;ﻭﺭﺍ ﮔﺮﻓﺘﺎﺭ ﻧﮑﺮ&#= 65193;ﻩ ﺑﺎﺷﺪ.ﻋﺸﻘﻬﺎ&#= 65263; ﺷﻬﻮﺍﻧﻰ ﻭ ﻏﺮ&= #65267;ﺰﻯ ﻭ ﻓﻄﺮﻯ،ﺟﺰﺋ= 5264; ﺍﺯ ﺫﺍﺕ ﺍﻧﺴﺎ&= #65253; ﻭﻫﺮﻣﻮﺟﻮﺩﻯ &#= 65165;ﺳﺖ ﮔﻮﺋﻰ ﻣﻠﺎﻁ ﺍ&= #65197;ﺗﺒﺎﻁ ﺃﺗﻤﻬﺎﻯ ﺑﺪﻥ &= #65165;ﻧﺴﺎﻥ، ﻫﻤﻴﻦ ﻋﺸﻖ ﻓﻄ&= #65198;ﻯ ﺍﺳﺖ.ﻭﻟﻰ ﺍﻟﺒ&= #65176;ﻪ ﺑﺎ ﻋﺸﻖ ﺍﻟﻬﻰ = ﺩﺭ ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ&#= 1548;ﻋﻘﻞ ﺩﺭ ﺍﻧﺴﺎﻥ،ﺩ= 5197;ﺁﺧﺮﻳﻦ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩ،ﻗﺎﺑﻞ ﻗ= 5268;ﺎس ﺑﺎ ﻧﻌﻤﺎﺕ ﺩﻳ&= #64405;ﺮ ﭼﻮﻥ ﻫﻮﺍ ﻭ ﻏﺬ= ﺍ ﺗﺎ ﻋﺸﻖ ﻭﺯﻧﺪ&= #64404;ﻰ ﻧﻴﺴﺖ.ﭘس ﻨﻌﻤ&#= 65176;ﻬﺎﻯ ﺍﻟﻬی هستند ﻭ= ;ﻟﻰ ﺭﺣﻤﺖ ﻧﻤﻰ ﺑﺎ&= #65207;ﻨﺪ. ﻭ ﻋﺸﻖ ﺍﻟﻬﻰ ﺩ= ﺭ ﺁﻏﺎﺯ ﻭﮐﺸﺶ ﺑ&= #65204;ﻮﻯ ﺳﻠﻮﻙ،ﻭ ﺁﺭﺯ= 5261;ﻫﺎﻯ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺩ&= #65197; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ،ﺟﺴﺘﻦ ﺑﺎ ﻋﺸﻖ ﺩﺭ ﺧﻠ= ﺎﻝ ﺳﻠﻮﻙ،ﻭ ﺑﺎ ﺩ&#= 65165;ﺷﺘﻦ ﺑﺮﺧﻰ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ.ﺑﺎ ﻋﺸ&= #65238; ﺩﻳﺪﺍﺭ ﻧﻮﺭﻗ&#= 65166;ﺋﻢ،ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;،ﻭ ﺍﺣﺴﺎس ﺗﻤﺎﻡ &#= 65251;ﻌﻨﻴﺎﺯ ﻣﺎﻫﻴّﺖ ﻭ ﺃث= 585; ﻋﺸﻖ ﺍﻟﻬﻰ ﺑﺴ&= #65268;ﺎﺭ ﺗﻔﺎﻭﺕ ﻫﺴﺖ.ﺗ&= #65166; ﻧﻮﺑﺖ ﺑﻨﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ; ﺑﺮﺳﺪ، ﮐﻪ ﻣ᥾= 0;ﺪﻯ ﻣﻮﻋﻮﺩ ﻭ ﺳﻮﺷ&= #65268;ﺎﻧس ﺳﻮﻡ ﻣﻮﻋﻮﺩ ﺯ&= #65197;ﺩﺷﺖ ﮐﺸﻒ ﻧﻮﺭ ﺭﺏب &= #65197;ﺣﻤﺎﻥ ﮐﻨﺪ.ﻭ ﻣﻔﺎﻫﻴ&= #65250; ﻭﺁثاﺭ ﻋﺠﻴﺐ = 5175;ﺮﻯ ﺍﺯ ﻋﺸﻘﻬﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍ&#= 65253; ﺁﻥ ﺑﻮﺟﻮﺩ ﺁﻭ&= #65197;ﺩ. ﻫﺮﭼﻪ ﺑﻌﺸﻖ ﻧ&= #65268;ﺮﻭﻣﻨﺪﺗﺮ ﺑﺎﻟﺎ ﺑﺮﻭﻳﻢ&#= 1548;ﺑﻬﺘﺮﻣﺎﻫﻴّ= ;ﺖ ﻋﺸﻖ ﺭﺍ ﻣﻴﻴﺎ&= #65169;ﻴﻢ ﻭ ﺍﻟﻬﻰ ﺗﺮ ﻣﻴ= ﺸﻮﻳﻢ. ﮔﺮﭼﻪ ﺣﺘﻰ ﺣﺸ&= #65198;ﺍﺕ ﻫﻢ ﺑﻨﻮﺑﻪ ﺧﻮ&= #65193; ﺍﻟﻮﻫﻴّﺘﻰ ﺩ= 5165;ﺭﻧﺪ.ﺯﻳﺮﺍ </spa= n>ﺭﻭﺣﺸﺎﻥ ﻧʌ= 68;ﺰ ﺷﺒﻨﻤﻰ ﺍﺯ ﺍﻗ&= #65268;ﺎﻧﻮس ﺑﻰ ﮐﺮﺍﻥ ﺭﻭﺡ = ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﺬ&#= 65165; ﺭﺍﻩ ﺧﺪﺍ،ﻫﻤ= 5166;ﻥ ﻋﺸﻖ ﺍﺳﺖ.ﺍﻭﻟ&= #65268;ﻦ ﺩﻳﻦ ﺳﻠﻮﮐﻰ ﺭ&= #65165; ﺁﺩﻡ ﺑﮕﻔﺘﻪ ﺑ&= #65166;ﺑﻠﻴﺎﻥ ﻗﺪﻳﻢ،ﻳﺎ ﮐﻴ= 5262;ﻣﺮث ﺁﺭﻳﺎﺋﻴﺎﻥ ﮐ&#= 65258; ﮐﺎﺷﻒ ﻧﺨﺴﺘﻴ&#= 65254; ﻧﻮﺭ ﺷﻬﻮﺩ ﺗﺠ&= #65248;ّﻰ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺷﻤﺎ&= #65245; ﻫﻨﺪﻭﺳﺘﺎن کشق نمود ﮐﻪ ﻧ= ;ﺘﻴﺠﻪ ﺍﺳﺘﻌﺪﺍﺩ ﺗﮑ&#= 65166;ﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺗﻮﻟﺪ&#= 65165;ﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩ،= 5169;ﺎ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ &= #65169;ﻨﻮﺭ ﺍﻭﻝ ﺣﺴﻴﻨﻰ ﺩ&= #65197; ﺗﺴﻤﻴﻪ ﻭﻟﺎﻳ&#= 65174; ﻣﺤﻤﺪﻯ ﺭﺳﻴﺪ&#= 1548;ﮐﻪ ﻧﺎﻡ ﺩﻳﻦ ﻭﺩﺍ&= #65255;ﺘﺎ ﺩﺍﺷﺖ. ﻭ ﺍﻭﭘﺎ= ﻧﻴﺸﺎﺩ ﮐﺘﺎﺏ ﺟﺎﻟﺐ ﺩ&= #65267;ﺎﻧﺖ ﺍﻭ،ﻭﮐﺎﻣﻠﺎA= 253; ﭘﻴﺮﻭ ﺑﻌﺪ ﺍﺯ = ﺍﻭ ﻧﮕﺎﺷﺘﻨﺪ،ﮐA= 258; ﭘﻨﺞ ﻫﺰﺍﺭﺳﺎ&#= 65245; ﺳﻴﻨﻪ ﺑﺴﻴﻨﻪ &= #65255;ﻘﻞ ﻣﻴﺸﺪ.ﻭ ﺍﻟﺒﺘ&= #65258; ﺑﺎ ﺩﺳﺘﮑﺎﺭﻯ &= #65261;ﺗﻔﺴﻴﺮﺍﺕ ﻣﻨﺎﺳﻴﺐ ﺯﻣﺎ&#= 65253;. ﻭﺩﺍﻧﺘﺎ</sp= an> &#= 65267;ﻌﻨﻰ ﺩﻳﻦ ﻭﺩّ ﻭﻣﺤ&#= 65170;ّﺖ ﻭﻭِﺩﺍﺩ،ﻭ ﺍA= 267;ﻦ ﺭﻳﺸﻪ ﺑﺎﺳﺘﺎ&#= 65255;ﻰ ﻭﺍﮊﻩ ﺩﻳﻦ، ﻳ&#= 65228;ﻨﻰ ﺭﻭﺵ ﻭﺭﻫﺮﻭﻯ &= #65169;ﺴﻮﻯ ﺧﺪﺍ،ﻭ ﻧﺸﺎﻥ &#= 65251;ﻴﺪﻫﺪ ﮐﻪ ﺭﺍﻩ ﺧﺪﺍ ﺗ= ﻨﻬﺎ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65261;ﻭﺩﺍﺩ ﺍﺳﺖ.ﺑﺨﻮﺩ ﻣﺤ&= #65170;ّﺖ ﮐﺮﺩﻥ ﻭﺩﻳﮕﺮ&#= 65165;ﻥﻭ ﺑﻄﺒﻴﻌﺖ ﺗﺎ ﺭ&= #65203;ﻴﺪﻥ ﺑﺴﺮﭼﺸﻤﻪ ﻫﺎ&#= 65263; ﻭﺟﻮﺩ ﻭ ﻋﺸﻖﻭ = ﻋﻘﻞ ﻭ ﺍﺻﺎﻟﺘﻬﺎ.ﺩ&= #65261;ﻣﻴﻦ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﮐﺎﺷﻒ &= #65239;ﺮّﻩ ﻭ ﺷﻬﻮﺩ &#= 65193;ﻭﻡ ﺍﻟﻬﻰ ﺭﺍ ﻧﻮﺡ = ﺑﮕﻔﺘﻪ ﺑﺎﺑﻠﻴﺎﻥ ﻭﺗ&#= 65262;ﺭﺍﺕ ﺟﺪﻳﺪ،ﻳﺎ ﻫﻤ= 5166;ﻥ ﻣﻴﺘﺮﺍ ﺑﮕﻔﺘ&#= 65258; ﺁﺭﻳﺎﺋﻴﺎﻥ، = 4400;ﻪ ﺩﻳﺎﻧﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﻴﺘﺮﺍﺋﻴﺴﻢ &#= 65197;ﺍ ﺗﺄﺳﻴس ﮐﺮﺩ.ﻭ &= #65193;ﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﻯ &#= 65261;ﺳﻴﻊ ﺍﻳﺮﺍﻥ ﺑﺰﺭﮒ &= #65259;ﺨﻤﻨﺸﻴﺎﻥ ﺑﻮﺩ،ﮐﻪ &= #65169;ﻌﺪ ﺑﺎﺭﻭﭘﺎ ﻣﻨﺘ&#= 65240;ﻞ ﺷﺪ،ﻭﺗﺎ ﻇﻬﻮ= 5197; ﻣﺴﻴﺤﻴّﺖ ﻳﮕ= 5166;ﻧﻪ ﺩﻳﻦ ﺳﻠﻮﮐﻰ ﺑ&= #65262;ﺩ. ﻭ ﻓﺮﺍﻭﺍﻥ ﻣﻌ&= #65166;ﺑﺪ ﻭ ﻋﺰﻟﺘﮕﺎﻫﻬ&#= 65166;ﻯ ﺳﻠﻮﮐﻰ ﺁﻧﺎﻥ &= #65193;ﺭ </spa= n>ﮐﻮﻫﺴﺘﺎﻧ᥾= 0;ﺎ ﻭﺯﻳﺮ ﺯﻣﻴﻨﻬ&#= 65166;،ﺗﺎ ﮐﻨﻮﻥ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ.ﺩﺭ ﺑﺎﺭﻩ ﺍﻳﻦ ﺍﺩ&= #65267;ﺎﻥ ﺍﮔﺮ ﻓﺮﺻﺘﻰ ﺷ&= #65194;، ﻫﺮﭼﻪ ﻣﻴﺪﺍﻧ&#= 65250; ﺧﻮﺍﻫﻢ ﻧﻮﺷﺖ.&= #65261;ﻟﺬﺍ ﮐﺎﻣﻠﺎﻥ ﺩﻳﺎ&#= 65255;ﺖ ﻭﺩﺍﻧﺘﺎ ﭘس ﺍ&#= 65199; ﻣﺮﮒ،ﻭﺗﻮﻟﺪ = 5183;ﺪﻳﺪ ﺩﺭ ﻋﺼﺮ ﻣﻴﺘﺮ&= #65165;،ﺍﮔﺮ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65169;ﭙﺮﺩﺍﺯﻧﺪ،ʃ= 44;س ﺍﺯ ﺗﺠﺪﻳﺪ ﺑﻬ&= #65176;ﺮ ﺷﻬﻮﺩ ﺍﻭﻝ ﺣﺴ&= #65268;ﻨﻰ ﺍﺯ ﭘﻨﺞ ﺗن ﻤﺤ&= #65252;ﺪی ﺒﺸﻬﻮﺩ ﺩﻭﻡ ﻧ&= #65262;ﺭﺣﺴﻨﻰ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﺍ&= #65211;ﻄﻠﺎﺣﺎ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻫﺮ = ﺯﻣﺎﻥ ﻣﺠﻤﻮعه ﮐﺎﻣA= 246; ﺍﻟﻬﻰ،ﻭ ﻳﻚ ﺍ&#= 65251;ﺎﻡ ﺯﻣﺎﻧﻰ ﺑﺮﺗﺮ &= #65165;ﺯ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﮐ&= #65252;ﺎﻟﺎﺕ ﻫﺴﺖ.ﮐﻪ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﻭﺭﺍ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺍﻣﺎﻡ ﻗﺒﻠﻰ ﺑ&= #65198; ﻣﻴﮕﺰﻳﻨﺪ،ک = 7; غیبت کبرﺍﻯ ﺍ= ﻣﺎﻡ ﺯﻣﺎﻥ ﻗﺒﻠﻰ،= 5261;ﻏﻴﺒت ﺼﻐﺮﺍﻯ ﺍﻣﺎﻡ &= #65199;ﻣﺎﻥ ﺟﺪﻳﺪ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﮑﺴﻰ &= #65251;ﻌﺮﻓﻰ ﻧﻤﻴﮑﻨﺪ.ﻭﻟﻰ &= #65203;ﺎﻟﮑﺎﻥ ﻫﻤﻴﺸﻪ ﺍﻣﺎﻡ &= #65199;ﻣﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺭ ﺷﻬ&= #65262;ﺩ ﺩﻭﻡﺧﻮﻳﺶﻣﻴ= 5170;ﻴﻨﻨﺪ.ﺣﺴﻴﻦʌ= 67;ﺎﺣﺴﻨﻚ،ﻭﺣﺴ&= #65254;ﻳﻌﻨﻰﺗﺤﺴی = 6;ﻴﺎﻓﺘﻪﻭﮐﺎﻣ&= #65246;. ﺍﺳ= ﺎﻣﻰ ﺍﻟﻬﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺯﻣﺎﻥ،= 5261; ﺍﻣﺎﻡ ﻫﺮ ﺯﻣﺎ&= #65253;،ﺍﺯ ﻣﺠﻤﻮﻋﻪ ﺍﺳﺎ&#= 65251;ﻰ ﭘﻨﺞ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65197;بۀ اﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&#= 65261;ﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎ= 5207;ﺪ.ﮐﻪ ﻫﺮﺩﻳﻨﻰ ﻭﻗﻮ&#= 65251;ﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩی اﺳﺎﻣA= 264; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﺯﺭﺩﺷﺘﻴﺎﻥ ﺍ&#= 65251;ﺸﺎﺳﭙﻨﺪﺍﻥ ﻭ ﻣﺤﻤﺪﻳﺎﻥ ﭘ&= #65256;ﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ.ﮔﻮ= ﺋﻰ ﻋﺒﺎﻯ ﮐﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﺑﺮ ﺩﻭﺵ ﺩﺍﺭﻧ&= #65194;.ﻭ ﺍﻳﻦ ﺑﺎﺯ ﻫﻤﺎ&= #65253; ﺍﻓﺴﺎﻧﻪ ﺗﻮﺭ&#= 65165;ﺕ ﻭﻗﺮﺁﻥ ﺍﺳﺖ،= 4400;ﻪ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺘ&#= 65264; ﺭﺍ ﺩﺭ ﺷﺶ ﺭﻭﺯ= ﺁﻓﺮﻳﺪ،ﻳﻌﻨ= 5264; ﻫﺴﺘﻰ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﺭﺍ،ﺩﺭ ﺩﻭﺭﻭ= 5199; ﺍﻭﻝ ﺯﻣﻴﻦ،ﻭ &#= 64380;ﻬﺎﺭ ﺭﻭﺯ ﺑﻌﺪﻯ ﺁﺳ&= #65252;ﺎﻥ ﺭﺍ. ﮐﻪ ﺩﻭ ﺷﻬﻮ= ;ﺩ ﺳﺎﻟﮑﺎﻥ ﻫﻤﻴ&#= 65208;ﻪ ﺍﻧﺴﺎﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺗﻦ ﻫﺴﺘﻨﺪ&= #1548;ﻭ ﭼﻬﺎﺭ ﺷﻬﻮﺩ ﺑ&= #65228;ﺪﻯ ﺩﺭ ﺭؤﻳﺎﻫﺎ ﻭ &= #65153;ﺳﻤﺎﻥ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻴﺒﻴﻨﻨﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﻋﺎ&= #65247;ﻢ ﺍﺻﻐﺮ،ﺩﺭ ﻣﻘ= 5166;ﺑﻞ ﻫﺴﺘﻰ ﺟﻬﺎﻥ ﺃ&= #64400;ﺒﺮ ﺍﺳﺖ.ﻭﺍﻟّﺎ ﻣ&#= 65256;ﻄﻘﺎ ﺑﺎﻳﺪ ﺍﻭﻝ ﺁﺳ&= #65252;ﺎﻥ ﺁﻓﺮﻳﺪﻩ ﺷﻮﺩ&#= 1548; ﺑﻌﺪ ﺯﻣﻴﻦ.که اﻭﻝ ﻇﺮﻑ ﺑﻌﺪ &= #65251;ﻈﺮﻭﻑ.ﺭﻭﺯﻫ= 5166; ﻭ ﻳﻮﻡ ﻭ ﺍﻭﻡ ﻭ= ;ﻗﺮّهﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﻌﺪﻯ،ﺷﻬﻮﺩA= 259;ﺎﻯ ﺯﻧﺎﻧﻪ ﻓﺎﻃﻤ&#= 65264; ﻳﺎ ﺷﻴﻮﺍ ﻭﻣﺮ&= #65267;ﻢ ﻭ ﻏﻴﺮﻩ،ﻭ ﺳﭙ&#= 1587; ﻧﻮﺭ ﻳﺎ ﺻﻮﺭﺕ = ﻭﻳﺎ ﺻﻮﺭﺕ ﺩﺭ ﺣﺠﺎ&= #65167; ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ &= #65261;ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﻋﺮﺵ ﻳﺎ = ﻧﻮﺭ ﻭﻳﺎ ﺻﻮﺭﺕ ﻣﺼ&= #65220;ﻔﻮﻯ.ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺷﻬﻮﺩﻫﺎ &= #65193;ﺭ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ ﮐﻨﻮﻧ&#= 65264; ﺗﺠﺪﻳﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ،ﮐﻪ ﺣﺞ ﻫﺎﻯ ﻋﻤﺮﻩ = ﻫﺴﺘﻨﺪ.ﻭﻫﺮﻳ&#= 65242; ﺭﺍ ﺩﺭ ﻳﻚ ﻋﻤﺮ= ﺻﺪ ﺳﺎﻟﻪ ﻭﻫﺰﺍﺭ &= #65251;ﺎﻫﻪ،ﻫﺮ ﺷﺐ ﻗﺪﺭ ﺷﻬﻮﺩ&= #65263; ﺩﺍﺭﻧﺪ.ﻭ ﺭﻭﺯ = ﻫﻔﺘﻢ ﺧﺪﺍﻭﻧﺪ ﺑﺮﻋ&#= 65198;ﺵ ﺧﻮﺩ ﻧﺸﺴﺘﻪ ﺗ&= #65166; ﺗﺪﺑﻴﺮ ﺍﻣﻮﺭ &= #64400;ﻨﺪ.ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻭ ﻣﻬﺪﻯ ﻣﻮﻋﻮ&= #65193;،ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﮐ&= #65208;ﻒ ﻣﻴﮕﺮﺩﺩ.ﻭﺭﻭ&#= 65199; ﻫﺸﺘﻢ ﺧﺪﺍﻭﻧ&#= 65194; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭ&= #65187;ﻤﺎﻥ،ﺑﺮﻋﺮʌ= 05; ﺧﻮﺩ ﺗﺪﺑﻴﺮ ﺍ&= #65251;ﻮﺭ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ.&= #65207;ﻬﻮﺩ ﺳﻮﻡ ﺭﺍ ﺑﻮﺩﺍ = ﺑﻨﺎﻡ ﺷﻴﻮﺍ،ﻭ ﺷﻬﻮ= 5193; ﭼﻬﺎﺭﻡ ﺭﺍ ﺯﺭ&= #65193;ﺷﺖ ﺑﻨﺎﻡ ﺍﻳﻠﻰ ﻭ = ﺍﻳﻠﻴﺎ،ﻭ ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﺭ&= #65165; ﻣﺤﻤﺪ،ﺗﺎ ﺷﻬ= 5262;ﺩ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65267;ﺎ ﻫﺮ ﻫﺪﺍﻳﺖ ﮐﻨ&= #65256;ﺪﻫﺎﻯ،ﮐﻪ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ ﺍﺳﺖ،ﺩﺭ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺑﺪﺍﻥ ﻣﻴﺮﺳﺪ.&= #65261;ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺯ = ﻧﻈﺮ ﺍﻟﻬﻰ ﺁﻏﺎﺯ ﻣ&= #65268;ﮕﺮﺩﺩ.ﺁﻓﺮﻳ= 5256;ﺶ ﻫﺴﺘﻰ ﺑﺎ ﻓﺮﻣ&= #65166;ﻥ ﺃﺯﻟﻰ ﺍﻟﻬﻰ ﮐ&= #65254; ﻓﻴﮑﻮﻥ ﻭ ﺷﺪﻥ = ﻭ ﺻﻴﺮﻭﺭﺕ،ﮐﻪ = 5169;ﺘﺪﺭﻳﺞ ﺩﺭ ﺍﻧﻮﺍﻉ ﻭﺗ&= #64401;ﺎﻣﻠﺎﺕ ﺷﺪﻥ ﻣʌ= 62;ﺭﺩ ﻧﻈﺮ ﻭﺯﻳﺮ ﻧﻈ&= #65198; ﺍﻟﻬﻰ ﺗﺤﻘﻖ ﺧ&= #65262;ﺍﻫﺪ ﻳﺎﻓﺖ.ﺗﺎ ﻳﻚ ﺭ= ﻭﺡ ﻓﺮﺩﻯ ﺍﺯ ﺍﻧﻮ&= #65165;ﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ&= #65183;ﻤﺎﺩﻯ ﺑﺎﻧﻮﺍﻉ ﮔﻴﺎ&#= 65259;ﻰ ﻭ ﺣﻴﻮﺍﻧﻰ، ﺑ&#= 65236;ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺭﺳﻴﺪ.ﺗﺎ ﺑﺨﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ.ﻓﺮﻗﻪ ﺻﻮﻓﻴﺎﻧﻪ ﺃﻫ&#= 65246; ﺣق ﻤﻌﺮﻭﻑ ﺑﻌ&#= 65248;ﻰّ ﺍﻟﻠﻬی هاﻯ ﺍA= 267;ﺮﺍﻥ،ﻭﻳﺎ ﻋﻠﻮﻳﻮﻥ ﺩﺭ ﺳ&= #65262;ﺭﻳّﻪ،ﺍﺯ ﻣﺬﺍﻫﺐ ﺯﺭﺩﺷ&#= 65176;ﻰ ﺑﻮﺩﻩ،ﮐﻪ ﺷﻬ= 5262;ﺩ ﺍﻳﻠﻰ ﻳﺎ ﺍﻳﻠ&= #65268;ﺎ ﺭﺍ ﻫﺪﻑ ﺁﺧﺮ ﺩ= ﺍﺭﻧﺪ.ﻭ ﻫﻤﻴﺸﻪ ﺍﺩﻳﺎ&#= 65253; ﺳﻠﻮﮐﻰ ﺍﻭﻟﻰ &= #65165;ﻟﻌﺰﻣﻬﺎ،ﺣʋ= 76;ﻰ ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﺎ&= #65253; ﺣﻴﺎﺕ ﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ،ﺑﻮﺳﻴﻠ᥽= 8; ﺍﻓﺮﺍﺩ ﺳﻮﺩ ﺟ&= #65262; ﻭﻗﺸﺮﻯ،ﺑﺎﻧA= 188;ﺮﺍﻓﺎﺕ ﻣﺬﻫﺒﻰ ﮐﺸﻴﺪ&#= 65257; ﺷﺪﻩ، ﻭ ﺗﻔﺴﻴ&#= 65198;ﺍﺕ ﻏﻴﺮ ﺳﻠﻮﮐﻰ،= 5169;ﺮﺍﻯ ﮔﻔﺘﻪ ﻫﺎﻯ ﺃﻧ&= #65170;ﻴﺎﻯ ﺧﻮﺩﮐﺮﺩﻫﺎﻧ= 5194;. ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ= ﺷﺮﻙﻧﺎ ﺑﺨﺸﻮﺩﻧﻰ ﺧﺪ&#= 65165;ﻭﻧﺪ ﺍﺳﺖ.ﻭ ﻗﺮﻳﺶ ﻧ= ﻴﺰ ﺷﺎﺧﻪ ﺩﻳﮕﺮﻯ &= #65165;ﺯ ﺯﺭﺩﺷﺘﻴﺎﻥ،A= 261; ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴ&#= 65246; ﻳﻬﻮﺩ ﭘﻴﺮﻭ ﺍ&= #65169;ﺮﺍﻫﻴﻢ ﻧﻴﺰ ﺯﺭﺩﺷﺘﻰ &= #65259;ﺴﺘﻨﺪ.ﻭﺑﻘﻮ= 5245; ﻗﺮﺁﻥ ﺍﺑﺮﺍﻫ&#= 65268;ﻢ ﻓﺮﺯﻧﺪ ﺁﺯﺭ ﺯ&= #65197;ﺩﺷﺖ ﺍﺳﺖ.ﮐﻪ ﺗﻮﺭﺍ&= #65173; ﻓﺮﺯﻧﺪ ﺗﺎﻟﺢ &= #65267;ﺎ ﻃﺎﻟح ﻮﻏﻴﺮ ﺻ&#= 65166;ﻟﺢ ﺑﺖ ﭘﺮﺳﺖ ﻗﺸﺮ&= #65263; ﮔﻔﺘﻪ ﺍﺳﺖ. ﺍﺑ= ﺮﺍﻫﻴﻢ ﺑﺮﻫﻤﻦ ﻭﺍﻧﺴ&#= 65166;ﻥ ﺭﻫﻨﻤﺎ ﻭﭘﺪﺭ&#= 65165;ﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ.ﻭﺗﻤ= 5166;ﻡ ﺍﺳﺎﻣﻰ ﺃﻧﺒﻴ&#= 65166; ﺩﺍﺭﺍﻯ ﻣﻔﺎﻫ&#= 65268;ﻢ ﻭﺗﻔﺴﻴﺮﺍﺕ ﺳ&#= 65248;ﻮﮐﻰ ﻫﺴﺘﻨﺪ.ﻭﻫﺮ ﺑ&= #65198;ﺩﺍﺷﺖ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺍ&= #65199;ﺗﻤﺎﻣﻰ ﺍﺻﻄﻠﺎﺣﺎﺕ ﺩ&#= 65267;ﻨﻰ،ﺟﺰ ﻣﺎﺩﻯ ﻭﺍﻧﺤﺮ&#= 65165;ﻓﻰ ﻧﻤﻰ ﺑﺎﺷﺪ.ﻗﺮ&= #65267;ﺶ ﻗﺮﻩ ﮔﻴﺮﺍﻥ ﺣ&= #65256;ﻴﻒ ﻫﻤﺎﻥ ﺭﻭﺵ ﺯﺭ&= #65193;ﺷﺖ ﺧﻮﺭﻩ ﮔﻴﺮﺍﻥ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﺴﺘﻨ&#= 65194;،ﮐﻪ ﻋﺎﻗﺒﺖ ﻫﺨﺎﻣ&#= 65256;ﺶ ﻳﺎ ﺁﻗﺎ ﻣﻨﺶ ﻣ= ﻴﺒﺎﺷﻨﺪ.ﺍﺑﺮ&#= 65165;ﻫﻴﻢ ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷ&#= 65174; ﻣﺄﻣﻮﺭ ﻏﺮﺏ ﺷ&= #65194;.ﺍﺑﺘﺪﺍ ﺩﺭ ﺍﻭﺭ ﻭ ﺳﭙس = ﺩﺭ ﺑﺎﺑﻞ، ﻭ ﺑﻌﺪ &= #65193;ﺭ ﺍﻭﺭﺷﻠﻴﻢ ﻓﻠ&#= 65204;ﻄﻴﻦ ﻣﻌﺒﺪ ﺧﻮﺩﺭﺍ &= #65203;ﺎﺧﺖ،ﮐﻪ ﻗﺒﻠﻪ ﭘﻴﺮﻭﺍ&#= 65253; ﻓﺮﺍﻭﺍﻥ ﺍﻭ ﺷ&= #65194;.ﮐﻪ ﺑﺨﺖ ﺍﻟﻨﺼّﺮ &#= 65169;ﺎﺑﻠﻰ، ﻣﻌﺒﺪ ﺭﺍ ﻭﻳﺮ&= #65165;ﻥ ﻭﺗﻮﺭﺍﺕ ﻣﺠﻤ&#= 65262;ﻋﻪ ﻳﺎﺩﺍﺷﺘﻬﺎﻯ &#= 65251;ﻘﺪس ﺁﻧﺎﻥ ﺭﺍ ﻣﻌﺪ&= #65261;ﻡ ﮐﺮﺩ.ﺗﺎ ﻫﺸﺘﺎ&= #65193; ﺳﺎﻝ ﺑﻌﺪ، ﺑﺎ &= #64400;ﻤﻚ ﮐﻮﺭﻭش ﻮﻓﺘﺢ &#= 65169;ﺎﺑﻞ، ﺗﻮﺭﺍﺕ &#= 65251;ﺠﺪﺩ ﺍﺯ ﺣﺎﻓﻈﻪ ﻭ ﻣ= ﺪﺍﺭﻙ ﻣﺘﻔﺮﻕ ﺩﻳﮕﺮ&#= 1548; ﺑﺰﺑﺎﻥ ﺑﺎﺑل= 740; ﺮﺍ ﻧﻮﺷﺘﻨﺪ.ﮐ&= #65258; ﺗﺮﺟﻤﻪ ﻳﻮﻧﺎ&#= 1606;ی ﻮ ﺑﻌﺪ ﺗﺮﺟﻤﻪ = ﻋﺒﺮﻯ ﺷﺪ.ﻭﻣﻌﺒﺪ ﺍﻭ&= #65197;ﺷﻠﻴﻢ ﺭﺍ ﺩﺍﺭﻳﻮﺵ ﺳ&= #65166;ﺧﺖ،ﮐﻪ ﺑﺎﺯ ﻭﻳﺮﺍﻥ ﮔ&= #65198;ﺩﻳﺪ.ﮐﻪ ﺩﻳﻮﺍﺭ ﻧﺪﺑﻪ&#= 1548;ﺍﻣﺮﻭﺯ ﺁﺧﺮﻳﻦ ﺁثاﺭ = 5153;ﻥ ﻣﻴﺒﺎﺷﺪ. ﺯﺭﺩ&= #65207;ﺖ ﭘﺪﺭ ﺗﻤﺎﻡ ﺍﺩ&= #65267;ﺎﻥ ﺍﻳﺮﺍﻧﻰ ﻭ ﻏﺮ&= #65167; ﺁﺳﻴﺎ ﻭﺍﺭﻭﭘ&#= 65166; ﺑﻮﺩ.ﺳﻘﺮﺍﻁ ﻭ&= #65165;ﻓﻠﺎﻃﻮﻥ ﻭ ﺍﻓﻠﻮﻃﻴﻦ<sp= an dir=3DLTR> </spa= n>ﺯﺭﺩﺷﺘﻴﺎ᥽= 3; ﺳﺎﻟﻚ ﺭﺳﻴﺪﻩ ﺑﺸﻬﻮ&#= 65193; ﭼﻬﺎﺭﻡ ﻧﻮﺭ ﻣ&= #65198;ﺗﻀﻮﻯ ﺍﻳﻠﻰ ﻭﺍﻳﻠﻴ&#= 65166; ﺑﻮﺩﻧﺪ.ﻭﻣﺴﻴ&#= 65186; ﮐﺎﺷﻒ ﻧﻮﺭ ﻣﺼ&= #65220;ﻔﻮﻯ ﭘﻨﺠﻢ،ﻭﻣﺤﻤA= 194; ﮐﺎﺷﻒ ﻧﻮﺭ ﺷﺸ&= #65250; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻳﺎ ﺭﻭﺡ ﺍﻟﺄﻣ&= #65268;ﻦ ﮔﺮﺩﻳﺪ.ﺗﺎﻧﻮ&#= 65169;ﺖ ﺑﻤﻬﺪﻯ ﻭﻧﻮﺭ &= #65197;ﺏّ ﺭﺣﻤﺎﻥ ﺑﺮﺳﺪ.&= #65251;ﻴﺘﺮﺍ ﺩﺭ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺧﻮﺩ (ﺩﻭ ﻣﻬﺮﺑ= ﺎﻥ) ﺯﻥ ﻣﺸﻌﻞ ﺑﺪﺳ&= #65174; ﺩﺍﺭﻧﺪ،ﮐﻪ ﻳ= 4401;ﻰ ﺷﻬﻮﺩ ﻓﺎﻃﻤﻰ &= #65207;ﻴﻮﺍ ﻳﺎ ﻣﺮﻳﻢ ﺍﺳﺖ&= #1548;ﻭﺩﻭﻣﻰ ﺷﻬﻮﺩ ﺳﻮﻡ ﺯﻳ&= #65256;ﺐ ﮐﺒﺮﺍ ﻳﺎ ﺯﻧّ&#= 65262;ﺑﻴﺎ که ﺪﺭ ﻭﻟﺎﻳت = 5252;ﻬﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺎﺩﺭ&#= 65261;ﻟﺎﻳت ﻔﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ.ﻭ ﺯﺭﺩﺷﺖ = ﺍﺯ ﺳﻪ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﺳﻮﺷﻴﺎﻧس ﻧﺎ= 5249; ﺑﺮﺩ،ﮐﻪ ﻣﺴﻴ= 5186; ﻭﻣﺤﻤﺪ ﺁﻥ ﻇﺎ&= #65259;ﺮ،ﻭ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ <= /span>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﻣﺒﻌﻮث ﺑﺨﻠﻖ &#= 65251;ﻴﺸﻮﺩ.ﮐﻪ ﺁﺧﺮﻳﻦ ﺳﺎﻟﻚ &= #65261;ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﻭﻫﻨﻮﺯ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺳﻤﺒﻮﻟﻬﺎ᥾= 3; ﺷﻬﻮﺩﻯ ﻭﻣﻬﺪﻯ ﻫﺎﻯ ﻣ&= #65262;ﻋﻮﺩ،ﻭﺍﻧﻮʋ= 65;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﭘﻴﺸﻮﺗﺎ ﺃﺑﺪ ﻣﻄﻠﻖ ﻫﺴ&= #65176;ﻨﺪ.ﺗﺎ ﺭﻭﺡ ﻣﻮﻓﻘﻰ ﺑ&= #65256;ﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑ&#= 65198;ﺳﺪ. ﻭﺷﺎﻫﺪ ﻫﺮ ﺷﻬ&= #65262;ﺩ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65193;ﺭ ﺳﻠﻮﻙ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﻣﺎﻫﻮﻯ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭ ﻣﻘﺎﻡ = ﺍﻟﻬﻰ ﻫﻤﺎﻥ ﺷﻬﻮﺩ ﺭ&= #65165; ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺩﺍﺭﺩ.ﻭﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗﻮﻟّﺪ &#= 65193;ﺭ ﺭﺟﻌﺖ ﻧﻮﻉ ﺑﺎ&= #65247;ﺎﺗﺮ ﺑﺠﻬﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﺑﺎ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ،که ﺒﺮﺍﻯ ﻧﻮﻉ ﺑﺎ&= #65247;ﺎﺗﺮﻯ ﻣﻮﻓﻖ ﮔﺮﺩﺩ.ﭼ&= #65262;ﻥ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65175;ﺎ ﺷﺮﻁ ﮐﺎﻓﻰ ﺭﺍ&= #1548;ﻫﺮ ﺑﺎﺭ ﺗﺄﻣﻴﻦ ﮐ&= #65198;ﺩﻩ ﺑﺎﺷﺪ.ﮐﻪ ﻓﻌﻠ&= #65166; ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ&#= 1548;ﻣﻴﺘﻮﺍﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ= 548;ﮐﻪ ﻭﻳﺰﺍﻯ ﺁﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﺑﺮﺗﺮﺍﻟ&#= 65260;ﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﺍﻟ&#= 1617;ﺎ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #64404;ﺬﺷﺘﻪ ﻫﺎﻯ ﻧﻮﻋﻰ،ﺩ= 5197; ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓ= ﺴﺦ ﻭ ﺑﺪﺗﺮ، ﻭﺗﮑ&#= 65198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺟﻬﻨّﻤﻰ &#= 65183;ﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺑ&= #65260;ﺸﺘﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ&#= 64380;ﻬﺎﺭﮔﻮﻧﻪ ﺳﺎﻟﮑﺎﻥ،ﻭ ﻳ= 5166; ﺟﻬﻨّﻤﻬﺎﻯ ﭼ= 5260;ﺎﺭ ﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭ&= #64404;ﻮﻧﻪ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ.&#= 64344;س ﺗﻤﺎﻣﻰ ﻣﺬﺍﻫ&#= 65168; ﻗﺸﺮﻯ ﻣﺸﺮﻙ ﻫ&= #65204;ﺘﻨﺪ،ﻭﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65165;ﺳﻤﻰ ﻭ ﺭﺳﻤﻰ ﺑﺎﻃﻞ.= که عملا ﺍﺣﺰﺍﺑ᥾= 4; ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴﺒﺎﺷﻨﺪ،ﻭA= 169;ﺎﺯﻳﭽﻪ ﺟﺎﻩ ﻃﻠﺒﺎﻥ ﺁ&= #65191;ﻮﻧﺪ ﻭﮐﺸﻴﺶ ﻭﻣﻠّ= 5166; ﻭ ﻣﻮﺑﺪ ﻧﺎ ﺁﺑ= ﺎﺩ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ه ﻤﻴﺒﺎﺷﻨﺪ. ﺗﺎ= ﺍﻳﻨﺠﺎ ﻣﺨﺘﺼﺮﻯ ﺍﺯ ﻋ&= #65208;ﻖ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮔﻔﺘﻴﻢ،ﮐﻪ ﻫ= 5198;ﻳﻚ ﺩﺭﺟﻪ ﻧﻴﺮﻭﻣ&#= 65256;ﺪﺗﺮﻯ ﺍﺯ ﻋﺸﻖ ﺍﻟﻬﻰ = ﻭ ﺗﻘﺮﺏ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ،ﻭﺗﺸﺒّﻪ ﺻﻔﺎﺗﻰ ﺑﻮﻯ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﺍﺯ ﻣﻘﺮﺑﺎﻥ &= #65261; ﮐﺮّﻭﺑﻴﺎﻥ ﺷ= 5194;ﻥ ﺍﺳﺖ . ﻣﺎ ﺯﻧﺪﮔ= ;ﻰ ﻣﻴﮑﻨﻴﻢ ﮐﻪ ﻋ&= #65208;ﻖ ﺑﻮﺭﺯﻳﻢ.ﻳﻌﻨ&#= 65264;ﻋﺸﻖ ﺑﺰﻧﺪﮔﻰ ﻭﺑﻘ&#= 65166;ﻯ ﺧﻮﺩ ﻭﺗﻮﻟﻴﺪ &= #65255;ﺴﻞ،ﻭ ﺭﺳﻴﺪﻥ ﺑﻤﻘﺪ&#= 65251;ﺎﺕ ﻋﻘﻠﻰ ﻭﻓﮑﺮﻯ&#= 1548;ﻭ ﺭﺳﻴﺪﻥ ﺑﻌﻘﻞ &= #65255;ﻘّﺎﺩ ﻣﻠﺎﻣﺖ ﮐﻨﻨﺪ&#= 65257; ﺧﻮﻳﺸﺘﻦ،ﺩﺭ = 5227;ﻘﻞ ﻭﻧﻔس ﻟﻮّﺍﻣA= 258; ﺑﻌﺪ ﺍﺯ ﻧﻔس ﺍ&= #65251;ّﺎﺭﻩ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮐﻪ ﻫﻤﻪ ﺩﺍﺭﻧ&= #65194;.ﻭﻋﻘﻞ ﻣﺎﺩﻯ ﺗﻨﻬﺎ ﻣ&= #65236;ﻴﺪ ﺯﻧﺪﮔﻰ ﮐﻨﻮن= 740; اﺳﺖ، ﺗﺎ ﺷﺎﻳ= 5194; ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; </spa= n>ﻭ ﻋﺸﻖ ﻭﺭﺯA= 263; ﺍﻟﻬﻰ،ﺑﺘﻮﺍ= ;ﻥ ﺑﻨﻔس ﻣﻄﻤﺌﻨ= 617;ﻪ ﺍﻟﻬﻰ ﺭﺳﻴﺪ.ﻭ&= #65239;ﺘﻰ ﺳﺎﻟﻚ ﺑﺎ ﻫﻔﺖ = ﺷﻬﻮﺩ ﺧﻮﺩ ﺑﻨﻔس ﻣﻠ&#= 65260;ﻤﻪ ﺑﺮﺳﺪ، ﮐﻪ ﺩﺭ&#= 65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﻟﺪﻧّﻰ ﺧﻮﺍﻫ= 5194; ﺩﺍﺷﺖ. ﻭﺳﺎﻟﻚ = ﺑﺎ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ&#= 1548;ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻋﻴﻦ ﺍ&= #65247;ﻴﻘﻴﻦ ﺑﭽﺸﻢ ﺩﻝ ﺩﻳﺪ&= #65253; ﻣﻴﺮﺳﺪ. ﻭﭼﻮﻥ = ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮﺩﺩ،ﺣ= 5238; ﺍﻟﻴﻘﻴﻦ، ﻣﻴ= 4405;ﺮﺩﺩ.ﮐﻪ ﺣﺞ ﺃﮐﺒﺮ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65167;ّ ﺍﻟﻨﻮﻉ ﺧﻮﺩﺭ&#= 65165; ﺧﻮﺍﻫﺪ ﺩﻳﺪ.ﻭ&= #65165;ﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ = ﻭ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺷﺖ،ﻭﻧﻪ ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﺮ&= #65193;ﻡ،ﮐﻪ ﺍﻋﺘﻘﺎﺩﻯ ﺑﺂ&#= 65255;ﺎﻥ ﻧﺪﺍﺭﻧﺪ. ﭘس ﻋ&= #65208;ﻖ ﻭﺭﺯﻳﺪﻥ،ﺗﻨA= 260;ﺎ ﺭﺍﻩ ﺍﻟﻬﻰ ﻭ ﺩ= ﺭ ﻧﻬﺎﻳﺖ ﺭﺳﻴﺪ&#= 65253; ﺑﻨﺠﺎﺕ ﺍﺯ ﻃﻠ&= #65204;ﻢ ﻭﺍﺳﺎﺭﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #64400;ﻪ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ &= #65259;ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﺑﺮﻭﺩ. ﻭﺍلاّ = 5169;ﮑﺎﺭﻣﺎ ﻫﺎﻯ ﻧﺎﻣﺤﺪﻭ&#= 65193; ﻧﺴﺦ ﺑﺪﺗﺮ ﺑﺸ&= #65198;ﻯ ﻳﺎ ﻣﺴﺦ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﻳﺎ ﻓﺴﺦ ﮔﻴﺎ= ﻫﻰ ﻭﻳﺎ ﺭﺳﺦ ﺟﻤﺎ&= #65193;ﻯ ﻭ ﻳﺎ ﻭﺳﺦ ﺗﺤﺖ= ﺟﻤﺎﺩﻯ ﻧﻴﺰ،ﻣﻤﮑﻦ ﺍ= 5203;ﺖ ﺑﺎ ﻓﺴﺎﺩ ﺑﻴﺸ&= #65176;ﺮ ﺍﻧﺴﺎﻥ ﺩﺭﺍﻳ&#= 65254; ﺯﻧﺪﮔﻰ ﻧﻴﺰ ﺑ&= #65198;ﻭﺩ. ﮐﻪ ﻓﺮﺍﻭﺍﻥ ﺍ&= #65199; ﺍﻳﻦ ﺳﺘﻤﮑﺎﺭ&#= 65165;ﻥ ﺩﺭ ﺟﻬﺎﻥ ﻫﻤﻴ&= #65208;ﻪ ﻫﺴﺘﻨﺪ،ﮐﻪ ﮐ= 5208;ﺘﺎﺭ ﻣﻴﻠﻴﻮﻧﻬﺎ ﻭ &= #65165;ﻧﺤﺮﺍﻑ ﺭﻭﺣﻰ ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ،ﻭ ﺩﺭﺩ ﻭﺭﻧﺞ ﻣﻴ&= #65248;ﻴﻮﻧﻬﺎ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴ&= #64401;ﻨﻨﺪ. ﺑﺨﺼﻮﺹ ﻭﻗﺘﻰ &= #64400;ﻪ ﺑﻨﺎﻡ ﺧﺪﺍ ﻧﻴ&= #65200; ﭼﻨﻴﻦ ﻣﻴﮑﻨﻨ&#= 65194;.ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ = ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ، ﻭﻣﻮﺟ= 5262;ﺩﻳّﺖ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 65191;ﻮﺍﻫﺪ ﺩﺍﺷﺖ، ﻫﻴﭻ ﻗ&#= 65166;ﺑﻞ ﻗﻴﺎس ﺑﺎ ﺍﻣﮑ&#= 65166;ﻧﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65204;ﺖ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻧﻮع ﺑﺸﺮﻯ ﻫﺰ&#= 65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻥ،ﻭ ﻏﻴ= 5198;ﻗﺎﺑﻞ ﻗﻴﺎس ﺑﺎ ﺁﻥ ﻧ&= #65262;ﻉ ﻣﻴﺒﺎﺷﺪ. ﺍﻓﺮ&= #65165;ﺩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻓﺮﺷﺘﮕﺎﻥ ﻭﻣ&#= 65248;ﺎﺋﻚ ﻫﺴﺘﻨﺪ، ﻭ ﺍﮐ&#= 65256;ﻮﻥ ﺩﺭﺑﺎﺯﮔﺸﺖ ﺑ&#= 65192;ﻠﻖ،ﻣﻠﻚ ﻭ ﭘﺎﺩﺷﺎﻩ ﺍﻟ&= #65260;ﻰ،ﻭ ﺑﺎ ﻓﺮ ﻭ ﺗﺎﺝ ﺷ= ;ﺎﻫﻰ ﺍﻟﻬﻰ،ﺑﺮ ﺩﻝ &#= 64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ ﻭﺩﺭ ﺭﺟﻌﺖ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺳﺮﺍﺳA= 198; ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﺭﺍ ﺳﻴﺎﺣﺖ ﻣﻴ&= #64401;ﻨﻨﺪ. ﭘس = ﺯﻧﺪﮔﻰ ﺗﺠﺴّﻢ ﻣﺎﺩﻯ &#= 65261;ﻧﻮﻋﻰ ﻫﺮ ﺭﻭﺡ ﻣﻴﺒﺎ&= #65207;ﺪ. ﭼﻪ ﺭﻭﺡ ﻫﺮ ﺃﺗ= ﻢ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻢ&#= 1548;ﻳﺎ ﺭﻭﺡ ﻫﺮ ﮔﻴﺎﻩ = ﻭﺣﻴﻮﺍﻥ،ﻭ ﺍﻧﺴﺎﻥ ﻭﺍﻧﻮ&#= 65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻣ= 5194;ﺍﻡ ﺩﺭ ﺣﺎﻝ ﮐﺴﺐ ﺷ= ﺎﻳﺴﺘﮕﻴﻬﺎﻯ ﺯﻧﺪﮔﻰ ﺑﺮﺍﻯ &= #65255;ﻮﻉ ﺑﺎﻟﺎﺗﺮ ﻫﺴﺘ&#= 65256;ﺪ.ﮐﻬﮑﺮﺍﻣﺎA= 173; ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﺧﻮﺩﺭﺍ، ﺧﺮﺝ &#= 65175;ﺤﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻭﺩﺭ ﻧﻄﻔﻪ ﻭﺟ&= #65262;ﺩ ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﺍﺯ ﺁﻧﻬﺎ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﻌﺪﻯ ﺭﺍ ﺑﺴﺎﺯﺩ.ﭘس &= #65203;ﺮﻧﻮﺷﺖ ﮐﻨﻮﻧﻰ ﻫﺮﮐس &#= 65197;ﺍ، ﺧﻮﺩ ﺩﺭ ﺗﻮﻟﺪ&= #65165;ﺕ ﭘﻴﺸﻴﻦ ﻓﺮﺍﻫ&#= 65250; ﮐﺮﺩﻩ،ﻭ ﺳﺮﻧ= 5262;ﺷﺖ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗ&= #65198; ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165;،ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﺣﺎ&= #65245; ﺳﺎﺧﺘﻦ ﺁﻥ ﻫﺴ&= #65176;ﻴﻢ.ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺑﻬﺘﺮ ﻭ ﺑﻴﺸﺘ&= #65198; ﺭﺍﺗﺤﻘﻖ ﺑﺪﻫ&#= 65268;ﻢ،ﻭ ﻳﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﺧﻮﺩ ﺑﻴﺸﺘﺮ ﻭ = ﺑﺪﺗﺮ،ﺻﺮﻑ ﻟﺬﺕ ﺷﮑﻢ ﻭ ﺍﻃ= ﺮﺍﻑ ﺷﮑﻢ ﺑﻨﻤﺎﺋﻴ&#= 65250;.ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﻬ&= #65252;ﺎﻥ ﺍﻧﻮﺍﻋﻰ ﻣﺴﺦ &= #65251;ﻴﮕﺮﺩﻳﻢ،ﮐʌ= 58; ﺍﺯﮐﺮﺍﻣﺎﺕ ﺑ&#= 65166;ﻟﻔﻌﻞ ﺍﻣﺮﻭﺯ ﺑﺮﺍﻯ &= #65251;ﺎ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ &= #65165;ﺳﺖ.ﻫﺮﻣﻮﺟﻮ= 5193;ﻯ ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺑﺎ= ﻧﺪﺍﺯﻩ ﻳﻚ ﺷﺐ ﺭﻫﺮﻭﻯ = ﺑﺴﻮﻯ ﺧﺪﺍ ﺩﺍﺭﺩ.ﻭﻟ&= #65264; ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ،ﻫﺮ = 5207;ﺒﻰ ﺭﺍ ﺗﺎ ﺭﻫﺮﻭﻯ = ﻣﻌﺎﺩﻝ ﺻﺪ ﺳﺎﻝ ﺭﺍ ﻣﻤ= ﮑن است ﺒﻨﻤﺎﻳﻨʋ= 94;. ﻳﻌﻨﻰ ﻳﻚ ﻋﻤﺮ = ﺯﻧﺪﮔﻰ ﺑﺸﺮی ﺒﺮﺍﻯ ﻫ&#= 65198; ﺷب ﻘﺪﺭﻯ،ﺍﮔA= 198; ﻗﺪﺭ ﺁﻧﺮﺍ ﺑﺘ&= #65262;ﺍﻥ ﺩﺍﻧﺴﺖ.ﻭﺩﺭ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﻋﺎﺷﻘﺎ&#= 65255;ﻪ ﻭ ﻋﺎﻗﻠﺎﻧﻪ ﻭ = ﺻﺒﻮﺭﺍﻧﻪ ﻭ ﺻﺎﺩﻗﺎﻧﻪ. ﻭ= ﺍﻟّﺎ ﻗﻬﻘﺮﺍﻫﺎ ﻭﮐ&#= 65166;ﺭﻣﺎﻫﺎ ﻭﺻﺪﻫﺎ ﻫﺰﺍﺭ&#= 1548;ﺑﻠﮑﻪ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺏ = ﺣﻴﻮﺍﻧﺎﺕ،ﮐA= 258; ﺑﭽﺸﻢ ﻣﻰ ﺑﻴﻨ&= #65268;ﻢ.ﮐﻪ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﭼ&= #65256;ﺎﻥ ﻋﺬﺍﺑﻬﺎ ﺭﺍ ﺩ&= #65165;ﺭﺩ.ﭼﻮﻥ ﻣﺤﺒﻮﺏ ﻏﻴﺮ ﺍ&= #65247;ﻬﻰ ﺩﺍﺷﺘﻪ،ﻭ ﻋﺸ= 5238; ﺣﻘﻴﻘﻰ ﻧﺪﺍﺷ&#= 65176;ﻪ ﺍﺳﺖ.ﻭﻣﻴﺘﻮﺍ&#= 65253; ﺧﻠﺎﺻﻪ ﮔﻔﺖ،= 5227;ﺸﻖ ﺯﻧﺪﮔﻰ ﺩﺭﺳﺘ&#= 65264; ﻣﻴﺒﺎﺷﺪ.ﻭﺯﻧ&#= 65194;ﮔﻰ ﺩﺭﺳﺖ ﻧﻴﺰ ﻋﺸ&= #65238; ﻭﺭﺯﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ،ﻭﺣﺘﻴﺎA= 199; ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﻴ&= #65176;ﻮﺍﻥ ﺑﭽﺸﻢ ﻋﻘﻞ ﺩﺍ&= #65203;ﺘﺎﻥ ﺑﻬﺸت هاﻯ ﭼﻬA= 166;ﺭﮔﺎﻧﻪ ﻭﭼﻬﺎﺭﮔﻮﻧﻪ= 548;ﻭ ﻳﺎ ﺟﻬﻨّﻤﻬﺎ= 5263; ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭﮔﻮﻧﻪ ﺭﺍ ﺩﻳﺪ ﻭ</= span> &#= 65227;ﺒﺮﺕ ﮔﺮﻓﺖ. ﭘس = ﻋﺸﻖ ﺑﺮﺍﻯ ﻫﻤﻪ ﻏﻴ&= #65198;ﻋﺎﺩﻯ ﻭﻧﺎﻣﻔﻬﻮﻡ ﻧ&#= 65268;ﺴﺖ.ﻭﻟﻰ ﻓﻬﻢ ﻋﻤﻴﻖ ﻣﻌ&= #65256;ﻰﻋﺸﻖ ﺩﺭﺍﻣﻮﺭﻣﺘﺎ= 5235;ﻴﺰﻳﻚ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﻭﺩﻳﺪﺍﺭﻫﺎﻯ ﺭؤﻳﺎﺋﻰ ﺍﺯ ﻋ&#= 65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻠﮑﻮﺗ&#= 65264; ﻭﺟﺒﺮﻭﺗﻰ ﺍﻭ&#= 65245;،ﺗﺎ ﻣﺮﺯ ﺟﺒﺮﻭﺕ ﺩ&= #65261;ﻡ ﺩﺭ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﻳ&= #65254; ﻋﺸﻘﻬﺎﻯ ﺍﻓﺮ&#= 65165;ﺩ ﻫﻤﺎﻥ ﺷﺄﻥ ﻭﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻞ ﺑﻌﺪ ﺍ&= #65199; ﺁﺷﻔﺘﮕﻰ ﻫﺎﻯ &= #65197;ﻭﺣﻰ ﺍﺳﺖ. ﮐﻪ ﻫﻤﺮﺍ= ﻩ ﺁﻥ ﻋﻘﻞ ﻧﻴﺮﻭ&= #65251;ﻨﺪﺗﺮ ﻣﺎﺩﻯﺩﺭ ﻧﻔس &#= 65165;ﻣّﺎﺭﻩ،ﻭ ﺳﭙس ﻧﻔس ﻧﻘّA= 166;ﺩ ﺧﻮﻳﺸﺘﻦ ﺩﺭ ﻋ&= #65240;ﻞ ﻟﻮّﺍﻣﻪ،ﻭ ﺑA= 166;ﻟﺄﺧﺮﻩ ﺩﺭﻋﻘﻞ ﺍﻟﻬﻰ &= #65169;ﺮﺣﺴﺐ ﺩﺭﺟﻪ ﺷﻬﻮﺩﻯ &= #65165;ﻧﺴﺎن ﻤﻴﺮﺳﻨﺪ.ﻭﺧﺪ&#= 65165;ﻭﻧﺪ ﺭﺍ ﻓﺮﺍﻭﺍﻥ ﻋ&= #65240;ﻠﻬﺎﻯ ﻋﻈﻴﻢ ﺗﺮ ﺩﺭﺷ&= #65260;ﻮﺩﻫﺎﻯ ﺑﺎﻟﺎﺗﺮ ﻓﻮﻕ &= #65169;ﺸﺮﻯ،ﻭﻋﻘﻠʌ= 60;ﺎﻯ ﻏﻴﺮﻗﺎﺑﻞ ﺗﻮ&#= 65211;ﻴف ﺤﺘی ﺒﺮﺍﻯ ﺭﻭ&#= 65185; ﮐﺎﻣﻞ ﺑﺸﺮﻯ ﺷ&= #65166;ﻫﺪ ﻧﻮﺭﻗﺎﺋﻢ ﺩﺭ &= #64344;ﻴش هسند. ﻭﻫﺮ ﺑﺎA= 197; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﺍﻟﻬﻰ ﺷﻬﻮﺩﻯ &= #65191;ﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ ﺗﺎ ﻓ&= #65198;ﺿﺎ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ،ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍ&#= 65197; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺩﺭﻟﺎﻫﻮت ﺮﺳ= 5268;ﺪ. ﮐﻪ ﺁﻧﮕﺎﻩ ﺧﻮ&= #65193; ﻧﻴﺰ ﭼﻮﻥ ﺍﻟﻠ&= #65258;،ﺑﺪﺳﺘﻮﺭ ﺧﺪﺍﻭﻧﺪ(ﻫﻮ)ﺑ&= #65268;ﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﺩ= ﺭ ﻋﻤّاء ﻭﻫﺎﻫʌ= 62;ﺕ،ﭼﮕﻮﻧﻪ ﺧﺪﺍﺋﻰ ﻫﺎ ﮐﻨ&= #65194;. ﺑﺎ ﮐﺴﺐ ﮐﻤﺎﻝ&= #1548;ﻣﻨﻄﻘﺎ ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺗ&= #65228;ﻠﻴﻢ ﺩﻳﮕﺮﺍﻥ ﺑﮑﺎ&#= 65197; ﺭﻭﺩ،که ﺨﺪﺍʌ= 61;ﻧﺪ ﺍلله ﻨﻴﺰ ﺧﻮA= 193;ﺭﺍ ﺑﺪﺍﻥ ﺁﻓﺮﻳﻨ&#= 65208;ﻬﺎ ﻭﺭﺣﻤﺘﻬﺎ،ﺧA= 262;ﺩﺭﺍﻣﺘﻌﻬّﺪ= ﺧﺪﺍﻭﻧﺪﻫﻮﻣ= 5268;ﺪﺍﻧﺪ.<o:p></o:p> = 5169;ﻐﻴﺮ ﺍﺯﻭﺳﻴﻠﻪ ﺗﻮ&#= 65203;ّﻞ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍ&= #65255;ﺴﺎﻥ ﺑﺸﺮﻯ،ﺟﺰ ﻗﻬ= 5240;ﺮﺍ ﻭ ﺷﺮﻙ ﻭﮐﺎﺭﻣ&= #65166;ﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ ﻧﻴﺴﺖ.ﻋﺸﻖ = ﮐﻮﺷﺸﻰ ﺑﺮﺍﻯ ﺟﺴﺘﺠﻮ&#= 65263; ﻣﻘﺎﻣﻰ ﺑﺮﺗﺮ &= #65165;ﺳﺖ، ﺑﺸﺮﻁ ﺗﻮﺍﻧﺴ&#= 65176;ﻦ ﺧﺮﻭﺝ ﺍﺯ ﻟﺎﻙ = ﺧﻮﻳﺸﺘﻦ ﺑﺸﺮﻯ،ﺑﺎ ﻓﻨ= 5166;ﻯ ﺳﻠﻮﮐﻰ ﻭﺩﺭ ﺗ&= #65204;ﻠﻴﻢ ﭘﻴﺮ ﺣﺴﻴﻨﻰ. ﺳ= ﭙس ﺩﺭ ﺗﺴﻠﻴﻢ ﺑﻤ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻗﺮﺍﺭﮔﺮﻓﺘﻦ &#= 65165;ﺳﺖ.ﮐﻪ ﺟﻤﻌﺎ ﺗﺴﻠﻴﻢ &= #65169;ﺨﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺑﻮﺩﻥ،= 5193;ﺭ ﻣﺮﺣﻠﻪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ ﻭ ﺧﺮﻭﺝ ﺍ= ﺯ ﻟﺎﻙ ﺧﻮﺩ ﺩﺭﺗ&= #65262;ﺟّﻪ ﺑﺎﻣﻮﺭ ﺩﻧﻴﺎ&#= 1548; ﻋﻤﻠﺎ ﺩﺭ ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻓﺮ&= #65261;ﺭﻓﺘﻦ ﺍﺳﺖ.ﻭ ﺗﻨﻬﺎ ﺩ= ﺭ ﺗﺮﻙ ﮔﺬﺷﺘﻪ ﻭ = ﺣﺎﻝ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ.&= #64400;ﻪ ﺧﺮﻭﺝ ﺍﺯ ﺧﻮﺩ = ﺑﺨﺼﻮﺹ ﺩﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺳﻠﻮﮐﻰ،= 5169;ﺴﻮﻯ ﺧﺪﺍ ﻭﻧﻮﻉ ﺑﺎ&= #65247;ﺎﺗﺮ ﺭﻓﺘﻦ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺑﻴﻚ ﺷﻬﻮﺩ = ﺑﺮﺗﺮ ﻳﺎ ﻧﻬﺎﺋﻰ ﺧﻮ&= #65193; می ﺮﺳﻨﺪ.ﻳﺎ ﻫ&#= 65252;ﺎﻥ ﺍﺻﻄﻠﺎﺡ ﻋﺮﻓ&#= 65166;ﻧﻰ،ﺧﺮﻭﺝ ﺍﺯ ﻣﺎ ﺳﻮﺍ ﺍﻟ= ﻠﻪ،ﻭﻭﺻﻮﻝ ﺑﺴﺎﺣﺖ ﻣﻠﮑﻮ&#= 65175;ﻰ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺗﻠ= ﺎﺷﻬﺎﻯ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺍ&= #65255;ﺴﺎﻥ،ﺑﺨﺼﻮʌ= 09; ﺩﺭ ﺟﻨﮕﻬﺎﻯ ﺑ&= #65268;ﻦ ﺩﻭ ﮔﺮﻭﻩ،ﻋﻤ= 5248;ﺎ ﺑﺮﺍﻯ ﺗﻤﻠّﻚ &#= 65261; ﺍﺳﺘﻐﻠﺎﻝ ﻭﺗ&#= 65204;ﻠﻴﻢ ﮐﺮﺩﻥ ﺩﻳﮕﺮﻯ&#= 1548;ﻭ ﺍﻳﻦ ﻳﮑﻰ ﺍﺯ ﻣ= ﻈﺎﻫﺮ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭ &= #65165;ﺭﺯﺍﻥ ﻓﺮﻭﺧﺘﻦ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ.ﻭ ﻧﺸ&= #65166;ﻧﻪ ﺭﻓﺘﻦ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 65255;ﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ ﻣ= ﻴﺒﺎﺷﺪ.ﺳﺎﻟﮑ&#= 65166;ﻥ ﺑﺎ ﺗﺮﻙ ﺧﻮﺩ ﺧ= ﻮﺍﻫﻰ،ﻭﺍﺯ ﻃﺮﻳﻖ ﻫﻤﮑﺎﺭ&#= 65263; ﺑﺎ ﺩﻳﮕﺮﺍﻥ، &#= 65191;ﻮﺩﺭﺍ ﺑﺪﺭﺟﻪ ﻓﺪﺍﮐ&#= 65166;ﺭﻯ ﻭ ﺍﺯ ﺧﻮﺩ ﮔﺬﺷ= ﺘﮕﻰ ﻣﻴﺮﺳﺎﻧﻨﺪ.ﮐ&#= 65258; ﺟﺰ ﺩﺭ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﭼﻨﻴﻦ ﺍ&= #65187;ﻮﺍﻝ ﻭ ﺻﻔﺎﺗﻰ ﺭﺍ ﻧ= ﻤﻰ ﺑﻴﻨﻴﻢ . ﻓﻠﺴﻔ= ﻪ ﻫﻤﻴﺸﻪ ﺳﻌﻰ ﮐ&= #65198;ﺩﻩ ﻭﺣﺘﻰ ﺗﺠﺮﺑﻴ&#= 1617;ﺎﺕ ﺍﻧﺴﺎﻧﻰ ﻭ ﻣﻔ&= #65166;ﻫﻴﻢ ﻧﺎﺩﺭﺳﺖ ﻳﺎ ﻧ&= #65166;ﻗﺺ ﺧﻮﺩﺭﺍ ﺗﻌﻤﻴ&#= 65250; ﺑﺪﻫﺪ. ﺑﺮﺍﻯ ﻭ= ﺍﮊﻩ ﺍﻟﻬﻰ ﻋﺸﻖ ﻧﻈ&= #65198;ﻳّﺎﺕ ﻏﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﻣﻄﺮﺡ ﮐﻨﺪ. ﮐ᥽= 8; ﻋﻤﻠﺎ ﻧﺸﺨﻮﺍﺭ ﺍﻭﻫ&#= 65166;ﻡ ﮔﺬﺷﺘﮕﺎﻥ ﺩﻳ&#= 64405;ﺮ ﺍﺳﺖ.ﻭ ﻳﺎ ﺣﺘﻰ= ﮔﻔﺘﻪ ﻫﺎﻯ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺭﺍ ﺗﺤﺮﻳﻒ ﻭ ﻳ= ﺎ ﺗﻘﻠﻴﺪ ﻣﻴﮑﻨ&#= 65194;.ﻣﺎﻧﻨﺪ ﻓﻠﺎﺳﻔﻪ = ﻭﺟﻮﺩﻯ ﻫﺎ،ﻳﺎ ﺍﺻﺎﻟ= 5174; ﺍﻧﺴﺎﻥ ﻭ ﻋﻘﻠ&= #65268;ّﻮﻥ ﺩﺭ ﻓﻠﺴﻔﻪ ﺍﺻ&= #65166;ﻟﺖ ﻋﻘﻞ،ﭼﻪ ﺭﺳﺪ &#= 65169;ﻘﺸﺮﻳّﻮﻥ ﻣﺬﻫﺒﻰ ﮐﻪ ﺗﻘ&= #65248;ﻴﺪ ﻋﺮﻓﺎ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ،ﻭﻣﻄﺎﻟﺐ ﺑﺎﻃﻞ ﺧﻮﺩ ﺭﺍ = ﺑﺎ ﺍﻟﻔﺎﻅ ﻋﺮﻓﺎ&#= 65255;ﻰ ﻭ ﺍﻟﻬﻰ ﺩﺭﻣﻴ&= #65154;ﻭﺭﻧﺪ.ﮔﻮﺋﻰ ﺍﻳﻦ ﺗﻠﺒﻴس ﻭ &= #64344;ﻮﺷﺶ ﺩﺍﺩﻥ ﻣِس ،ﮐA= 258; ﺑﺼﻮﺭﺕ ﻃﻠﺎ ﺑ&= #65194;ﻳﮕﺮﺍﻥ ﻗﺎﻟﺐ ﮐﻨﻨﺪ.ﻭ = ﮔﻨﭽﺸﻚ ﺭﺍ ﺭﻧﮓ ﮐﺮﺩﻩ = ﻭ ﭘﺮﻧﺪﻩ ﻋﺸﻖ ﺑ&= #65194;ﻳﮕﺮﺍﻥ ﻭﺍﻧﻤﻮﺩ ﻧﻤﺎ&#= 65267;ﻨﺪ. <o:p></o:p> = 5165;ﺳﺘﺮﻭﻓﺴﮑﻰ ﺩﺭ ﻗﻄﻌﻪ ﻳﺦ،&#= 64400;ﻪ ﺩﺭ ﻧﻮﺭﺁﻓﺘﺎ&#= 65167; ﺩﻳﺪﻩ ﺍﺳﺖ،ﮐ= 5258; ﺷﺎﻳﺪ ﺩﺭ ﻣﺮﮒ = ﺳﻠﻮﮐﻰ ﺑﻮﺩه ﻮ ﺩﺭ ﺳﺮ&= #65251;ﺎﻯ ﻣﺮﮒ ﺣﺮﺍﺭﺕ ﻧ&= #65262;ﺭ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﻳﺎﻓﺘﻦ ﺍﺳﺖ، &#= 65251;ﻴﮕﻮﻳﺪ ﺍﻳﻦ ﻣﻤﮑﻦ ﻧﻴ&= #65204;ﺖ،ﮐﻪ ﻫﻢ ﺑﺎﺷﻴﻢ ﻭ ﻫ= ﻢ ﺫﻭﺏ ﮔﺮﺩﻳﻢ ﻭ&= #65251;ﺎ ﻫﻤﻪ ﺭﺍ ﺩﻭﺳﺖ = ﺑﺪﺍﺭﻳﻢ،ﻭﻫA= 250; ﻣﻮﺟﻮﺩ ﺑﺎﺷﻴ&#= 65250;.ﮐﻪ ﻋﺎﺷﻖ ﺑﺎﻳﺪ ﻓ&= #65194;ﺍﮐﺎﺭﻯ ﮐﻨﺪ ﻭ ﻳﺎﺍﻳﻨ&= #64401;ﻪ ﺑﺎﻳﺪ ﺧﻮﺩﺭﺍ &= #65251;ﻮﺟﻮﺩﻯ ﺑﺪﻭﻥ ﻋﺸﻖ ﺑﺪ&= #65165;ﻧﺪ.ﻭﻳﺎ ﻋﺸﻖ ﺭﺍ ﺑﺪﻭﻥ = ﻭﺟﻮﺩ ﺧﻮﺩ ﺑﺪﺍﻧﺪ ﺻ&= #65188;ﺒﺖ ﺍﺯ ﻓﻨﺎﻯ ﺳﺎﻟ&= #65242; ﻋﺎﺷﻖ ﮐﻪ ﻣﻴﺨ&= #65262;ﺍﻫﺪ ﺩﺭ ﻣﻌﺸﻮﻕ ﺫﻭ&= #65167; ﮔﺮﺩﺩ.ﻭﺗﻤﺎﻡ &= #65261;ﺟﻮﺩ ﺧﻮﺩ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ &= #65197;ﺍ ﺩﺭ ﺭﺍﻩ ﺧﻴﺮﻭ&= #65175;ﮑﺎﻣل اﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&#= 65194;. ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻘﻮّﻩ ﺧﻮﺩ ﺭﺍ ﺗﺤﻘﻖ = ﺑﺪﻫﺪ.ﺑﮑﻤﺎﻟ&#= 65166;ﺕ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺍﺣ= ﻮﺍﻝ ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﮐ&= #65258; ﻣﻨﺎﺳﺐ ﺯﻧﺪﮔ&#= 65264; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ &= #64404;ﺮﺩﺩ. ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ ﭘس ﺑﺎﻳﺪ ﮐﺎﻣ&#= 65246; ﺷﺪ،ﻭ ﺑﺨﺪﻣﺖ &#= 64400;ﻤﺎﻝ ﺩﻳﮕﺮﺍﻥ،ﺧﻮA= 193;ﺭﺍ ﻫﻤﭽﻨﺎﻥ ﺑﮑﺎ&#= 65197; ﮔﺮﻓﺖ.ﺗﻨﻬﺎ ﻭ&= #65165;ﺻﻠﺎﻥ ﻣﺮﺍﺗب ﺸﻬﻮﺭ= 5263; ﻫﺴﺘﻨﺪ،ﮐﻪ ﺩ= 5197;ﻣﻴﻴﺎﺑﻨﺪ،ک= ه عشق ﺁﻧﻬﺎ ﺑﺸA= 198;ط ﻤﻮﺟﻮﺩﻳّﺖ ﻳ= 5166;ﻓﺘﻦ ﺑﺮﺗﺮ ﻣﻴﺒﺎﺷ&#= 65194;.ﺍﻭﻝ ﺧﻮﺩﺭﺍ ﻧﻴﮑﻮ &= #65261;ﺗﺤﻠﻴﻪ ﻣﻴﮑﻨﻨﺪ،ﺑﻌA= 194; ﺑﻤﻌﺸﻮﻕ ﻣﻴﺮ&#= 65203;ﻨﺪ.ﻭ ﺑﻘﻮﻝ ﻋﺮﻓﺎ ﻋ&= #65166;ﺷﻖ ﻭﻣﻌﺸﻮﻕ ﺩﺭ ﻳ&= #65242; ﻋﺸﻖ ﻭﺍﺣﺪ ﻣﻴ&= #65208;ﻮﻧﺪ.ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻣﻴﻴﺎﺑ&#= 65256;ﺪ،ﻭ ﻫﻤﻪ ﺍﻭ ﻣﻴﺸﻮ&= #65255;ﺪ،ﻭ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﻧﻤﻰ ﺑﻴﻨﻨﺪ.ﮐ&= #65258; ﺧﻮﺩ ﻳﻚ ﺩﺭﺟﻪ = ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺍﺳﺖ ﻭ ﻳﺎ ﺣﺘﻰ= ﻣﺮﮒ ﻗﻄﻌﻰ ﻭﻧﻬﺎﺋ&#= 65264; ﺳﺎﻟﻚ،ﮐﻪ ﺑﺎ= 5251;ﻴﺪ ﺩﻳﺪﺍﺭ ﺟﺎﻧﺎ&#= 65253; ﺍﻟﻬﻰ ﺧﻮﺩ،ﺟ= 5166;ن ﻤﻴﺪﻫﺪ ﻭ ﻧﻔس &= #65170;ﺸﺮﻯ ﺧﻮﺩ ﺭﺍ ﻗﺮﺑﺎ&= #65255;ﻰ ﺣجّﺃﮐﺒﺮﺷﻬʌ= 62;ﺩﻯﺭﻭﺡﺍﻟﻘﺪ= سﻣﻴﮑﻨﺪ. ﭘﺮ= ﺳﺸﻬﺎ ﺑﺴﻴﺎﺭ ﺍﺳﺖ.ﮐ&= #65258; ﭼﺮﺍ ﻓﻠﺎﺳﻔﻪ &= #65169;ﻰ ﺧﺒﺮ ﺍﺯ ﻋﺸﻖ ﻭ= ﺭﺍﻩ ﺍﻟﻬﻰ،ﭼﺮﺍ ﭼ= 5256;ﻴﻦ ﺧﻮﺩﺭﺍ ﻣﺸﻐﻮ&#= 65245; ﻭﺻﻒ ﻋﺸﻖ ﻣﻴﮑ&= #65256;ﻨﺪ،ﮔﺎﻫﻰ ﺁﻧﺮﺍ ﻗﻮّﻩ ﻭ &= #65255;ﻴﺮﻭ،ﻭﻳﺎ ﻓﻌﻞ ﻭﺯﻧﺪﮔﻰ &= #65261;ﻳﺎ ﺟﻮﻫﺮ ﻭﻋَﺮَA= 213;،ﻭ ﺑﺎ ﺑﺎ ﻣﺎﻫﻴّ&#= 65174; ﻭ ﻏﻴﺮﻩ ﻣﻴﺨﻮ&= #65165;ﻧﻨﺪ.ﺍﻳﻦ ﻣﺎﻫﻴّﺖ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ،ﮐ= 5258; ﻧﻴﺮﻭﻯ ﺟﻮﻫﺮ&#= 65263; ﻭﮔﻮﻫﺮﻳﻦ ﻭ ﺍ&= #65211;ﻠﻰ ﺩﺍﺩ. ﮐﻪ ﺻﺎﺣﺐ= ﺧﻮﺩﺭﺍ ﺑﻔﺮﺽ ﺩﺭ ﺯﻧﺪ&= #64404;ﻰ ﺑﺸﺮﻯ ﻭ ﺳﻠﻮﻙ = ﻭﺍﺩﺍﺭ ﻣﻴﮑﻨﺪ،ﺗﺎ ﻭ= 5183;ﻮﺩ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺑ&#= 65194;.ﺑﻠﮑﻪ ﻭﺟﻮﺩ ﻣﻠﮑﻮﺗ&#= 65264; ﺧﻮﺩﺭﺍ ﭘس ﺍﺯ &= #65261;ﺟﻮﺩ ﻧﺎﺳﻮﺗﻰ ﻭﻣﺎ&#= 65193;ﻯ ﻭ ﺣﻴﻮﺍﻧﻰ ﺭﺍ = ﺑﻴﺎﺑﺪ.ﻭ ﺍﺯ ﻣﻘﺎﻡ ﻓﻌﻠ&= #65264; ﺧﻮﺩ ﺷﺮﻣﻨﺪﻩ &= #64404;ﺮﺩﺩ. ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺩ&= #65197; ﺣﻴﻮﺍﻧﻴّﺖ ﻭ &#= 65183;ﻬﺎﻟﺖ ﻣﻴﺒﺎﺷﺪ. ﺁﻳﺎ = ﺍﻳﻨﺎﻥ ﻧﻤﻰ ﺩﺍﻧﻨﺪ ﺍ&= #65199; ﭼﻴﺰﻯ ﮐﻪ ﺧﺒﺮ&= #65263; ﺍﺯ ﺁﻥ ﻧﺪﺍﺭﻧ&= #65194;،ﭼﮕﻮﻧﻪ ﺗﻮﺻﻴﻒ ﺩﺭﺳﺖ &= #65251;ﻴﺘﻮﺍﻥ ﻧﻤﻮﺩ؟ﺁﻧﻬﻢ = 5169;ﺎﺳﺘﻨﺎﺩ ﺷﻨﻴﺪﻩ ﻫﺎﻯ ﻫ&= #65200;ﺍﺭﺍﻥ ﺩﺳﺘﮑﺎﺭﻯ ﺷﺪ&#= 65257;.ﻭ ﻧﺒﺎﻳﺪ ﻋﺸﻖ ﺭ&= #65165; ﭼﻮﻥ ﻣﻔﻬﻮﻣﻰ &= #65227;ﻘﻠﻰ ﺑﺪﺍﻧﻨﺪ،ﮐﻪ = 5193;ﺭ ﻭﺍﻗﻊ ﻣﻔﻬﻮﻣ&#= 65264; ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﺍﺳﺖ.ﻭ ﻳﺎ ﺩﺭ ﺷ= ;ﺄﻥ ﻋﻘﻞ ﺣﻴﻮﺍﻧﻰ &= #65207;ﺎﻳﺴﺘﮕﻰ ﻧﺎﻡ ﻋﻘﻞ ﻧﻴﺴ&= #65174;.ﻭﻧﺒﺎﻳﺪ ﺗﺤﻠﻴﻠﺎﺕ ﺯﻣ&#= 65166;ﻧﻰ ﻭ ﻣﮑﺎﻧﻰ ﻧﺎﺳ&= #65262;ﺗﻰ،ﻭﻣﻔﺎﻫʌ= 68;ﻢ ﻣﺎﺩﻯ ﺩﺭ ﻭﺻﻒ = ﻋﺸﻖ ﺑﮕﻮﻳﻨﺪ.ﺍﮔﺮ&#= 65165;ﺻﺮﺍﺭ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺩ= 5261;ﺳﺘﻰ ﻭﻋﺸﻖ ﺭﺍ ﺗﻮﺻ&= #65268;غ کنند،ﺁﻳﺎ ﻋﻘ= ;ل کاﻓﻰ ﺁﻧﺮﺍ ﺩ= 5165;ﺭﻧﺪ،ﮐﻪ ﺩﺭعشق ﮐﻨﻨﺪ.A= 267;ﺎ ﻫﻤﺎﻥ ﺭﺳﻴﺪﻥ &= #65261; ﺩﻳﺪﻥ ﺧﻮﺩ ﺑﻌ&= #65208;ﻖ. ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻭ&= #65211;ﻒ ﺧﺪﺍﻭﻧﺪ،ﻳﺎ = 5259;ﻤﺎﻥ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65169;ﮕﻔﺘﻪ ﻣﺴﻴﺢ ﻭ ﺗﻤﺎﻡ = ﺃﻧﺒﻴﺎ،ﻧﭙﺮA= 193;ﺍﺯﻳﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻗﺮﺁ&#= 65253; ﻫﺰﺍﺭ ﻭﺻﻒ ﺧﺪ&= #65165;ﻭﻧﺪ ﺩﺍﺭﺩ.ﺑﻠﮑﻪ ﺑ&= #65198;ﻭﻳﺪ ﻭ ﺑﺒﻴﻨﻴﺪ ﮐﻪ = ﺧﺪﺍﻭﻧﺪ ﭼﮕﻮﻧﻪ ﺧﻮﺩﺭ&#= 65165; ﺑﺸﻤﺎ ﻧﺸﺎﻥ ﻣ&= #65268;ﺪﻫﺪ.ﺁﻧﮕﺎﻩ ﺍﺯ ﺁﻥ ﺗﻮﺻﻴﻒ = ﮐﻨﻴﺪ ﮐﻪ ﻣﻰ ﺑﻴﻨﻴﺪ.= ﻳﻌﻨﻰ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ ﺧﻮﺩﺭﺍ ﺑﭙﻴﺮ &= #65169;ﮕﻮﺋﻴﺪ،ﺗﺎ</spa= n> </spa= n>ﺗﺄﻳﻴﺪ ﻭ ﺗA= 228;ﺒﻴﺮ ﻭ ﺗﻔﺴﻴﺮﺍﺕ ﺷ&= #65260;ﻮﺩﻯ ﺳﻤﺒﻮﻟﻴﻚ ﺳﺎ&#= 65247;ﻚ ﮐﻨﺪ ﻭ ﺍﮔﺮ ﻫﻢ= ﺍﻳﻦ ﻓﻠﺎﺳﻔﻪ ﺍﺯ ﻋ&= #65208;ﻖ ﻧﻴﮑﻮﺋﻰ ﻭﺯﻳ&#= 65170;ﺎﺋﻰ ﺑﻴﺎﻥ ﮐﻨﻨﺪ ﺑ&= #65166;ﻳﺪ ﺩﻳﺪ ﺑﺎ ﮐﺪﺍﻟ&= #65250; ﻣﮑﺘﺐ ﻓﻠﺴﻔﻰ&#= 1548;ﻭ ﮐﺪﺍﻡ ﺳﻄﺢ ﻋﻘ&= #65248;ﻰ ﻭﺣﺘﻰ ﺑﺎ ﮐﺪﺍ&= #65249; ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ&#= 1548;ﺍﮔﺮ ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﺳ= ﺎﻟﻚ ﻭ ﺷﺎﻫﺪ ﺑﻮﺩﻩ = ﺑﺎﺷﻨﺪ،ﭘس ﺍﺯﮐﺪﺍﻡ ﻗﺴﻤ&#= 65176;ﻮﭼﮕﻮﻧﻪ ﻋﺸﻘﻰ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ.ﻳﺎ ﺍﺯ ﮐﺪﺍﻡ</s= pan> &#= 65193;ﺭﺟﻪ ﺍﺻﺎﻟﺖ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ،ﻭ ﮐﺪﺍﻡ ﻳﻚ ﺍﺯ ﺍ= ﻋﻤﺎﻕ ﺑﻴﺸﺘﺮ ﻣﺮﺍﺗ&#= 65168; ﻋﺸﻖ ﺍﻟﻬﻰ؟ ﻧ&#= 65176;ﻴﺠﻪ ﮐﺎﺭ ﻓﻠﺎﺳﻔﻪ &= #65231;ﻴﺮ ﻭﺍﺻﻞ ﺑﻤﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺳﺮﺍﺳﺮ &= #65255;ﺎﺣﻖ ﺍﺳﺖ،ﮐﻪ ﺑﻘﻮ= 5245; ﭘﻴﺎﻣﺒﺮ،ﺩﺭA= 203;ﺖ ﺍﺗﻔﺎﻗﻰ ﺁﻧﺎ&#= 65253; ﻧﻴﺰ ﻧﺎﺩﺭﺳت اﺳﺖ. ﺍﮔﺮ ﺑﻴﺎ&= #65255;ﻰ ﻣﻨﻄﻘﻰ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ،ﭘس ﻧﺘﻴﺠﻪ ﮐﺎﺭ ﺁ&= #65255;ﻬﺎ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65169;ﻴﺸﺘﺮ ﺧﻮﺩﺷﺎﻥ ﺑﺮﺍ&#= 65263; ﭘﺶ ﺍﺯ ﻣﺮﮒ،ﺑ&#= 65192;ﺼﻮﺹ ﺍﮔﺮﺍﻓﺮﺍﺩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ &= #65197;ﺍ ﮔﻤﺮﺍﻩ ﮐﺮﺩﻩ &= #65169;ﺎﺷﻨﺪ.ﺯﻳﺮﺍ ﺍﮔﺮ ﻣﺮﺩﻡ ﺩﺭ = ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺩﺭ ﺑﻰ ﺩﻳﻨﻰ ﺑ= ﺎﺷﻨﺪ،ﺧﻴﻠﻰ ﺑﻬﺘﺮ ﺍﺯ ﻗﺸﺮ&= #65263; ﮔﺮﻯ ﻭ ﻓﻠﺴﻔﻪ = ﺑﺎﻓﻰ ﻭ ﺗﺼﻮﻑ ﻏﻴﺮ ﻋ= ﻤﻠﻰ ﺩﺭ ﺑﺪ ﺩﻳﻨﻰ ﻣ= ﻴﺒﺎﺷﺪ.ﻭﻇﻴﻔ&#= 65258; ﻓﻄﺮﻯ ﺁﻧﻬﺎ،= 5169;ﻬﺪﻳﻨﻰ ﻳﺎ ﻫﻤﺎﻥ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺑﺎ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺍﺳﺖ.ﺟﺰ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻣﺎﻣ&= #65166;ﻥ ﺍﻣّﻰ ﺷﺪﻩ ﻭﺍ&#= 65261;ﻡ ﮐﺮﺩﻩ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﺑﺮﺣﺴA= 168; ﻣﺄﻣﻮﺭﻳّﺖ ﺍ= 5247;ﻬﻰ ﺧﻮﺩﺷﺎﻥ ﺑﺮﺍ&#= 65263; ﻫﺪﺍﻳﺖ ﭼﻨﺪ ﺳ&= #65166;ﻟﻚ ﺧﻮﻳﺶ،ﻭ ﻳﺎ ﻧ&#= 65212;ﻴﺤﺖ ﮐﺮﺩﻥ ﻋﻮﺍﻡ ﺑ&= #65166; ﺣﮑﻤﺘﻬﺎ ﻭ ﺍﺳ&= #65176;ﺪﻟﺎلات ﺨﻮﺩ،ﺗﻨﻬﺎ ﺷ= 5166;ﻳﺴﺘﮕﺎﻥ ﺗﻮﺻﻴف عشق ﻭʋ= 97;ﺍه عشق ﻭﺧﺪﺍﻭﻧʋ= 94; ﻫﺴﺘﻨﺪ، که ﺨﻮﺩ ﺳﺮﺍﺳ= 5198; ﻋﺸﻖ ﺷﺪه اﻧﺪ.&#= 65261; ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺻ&= #65166;ﺩﻕ، ﮐﻪ ﺩﻳﻦ ﻭﺭﺯﻯ = ﺟﺰ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65255;ﻴﺴﺖ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣ&= #65194;ﻋﻴﺎﻥ ﺩﻳﻦ ﺩﺭ ﻫﺮ ﻣﺬ= ﻫﺒﻰ ﺑﺎﺷﻨﺪ،ﺟﺰ ﺧ= 5208;ﻮﻧﺖ ﻭ ﺗﻌﺼّﺐ ﻭ ﺍﻧ&= #65176;ﻘﺎﻡ ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﺭ&= #65165; ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻧﻤﻴﺪﺍﻧﻨﺪ. ﻭ&= #65153;ﻥ ﺁﺧﻮﻧﺪﻯ ﺟﺎﻫ&#= 65248;ﻰ ﮐﻪ ﻓﺘﻮﺍ ﻭﺣﮑ&= #65250; ﻣﺮﮒ ﭼﻨﺪ ﻫﺰﺍ&= #65197; ﻧﻔﺮ ﺭﺍ ﻣﻴﺪﻫ&= #65194; ﻓﮑﺮ ﻣﻴﮑﻨﺪ ﺍ&= #64404;ﺮ ﭼﻨﻴﻦ ﻓﺘﻮﺍﺋ&#= 65264; ﻧﺪﻫﺪ،ﺧﺪﺍﻭA= 255;ﺪ ﺍﻭﺭﺍ ﺑﺠﻬﻨّ= 5250; ﻭ ﺁﺗﺶ ﻣﻴﺒﺮﺩ.= ﭘس باﻳﺪ ﺧﻮﺩ ﺑﺂ= 5175;ش ﻨﺮﻭﺩ، ﺣتی ﺎ@= 404;ﺮ ﻫﺰﺍﺭﺍﻥ ﮐﺸت= 607; ﺸﻮﻧﺪ.ﻭﻟی ﺤﺘ&#= 65264; ﻋﻘﻞ ﺟﺒﺮﻭﺗﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﻭ ﺑﺎ ﺩ&#= 65165;ﺷﺘﻦ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ، ﺑﺎﺯ ﻗﺎﺩﺭ ﺑﺪ&= #65197;ﻙ ﺍﺑﻌﺎﺩ ﻭﻣﺎﻫ&#= 65268;ّﺖ ﻋﺸﻖ ﺍﻟﻬﻰ ﻧﻤ&= #65268;ﺒﺎﺷﺪ ﮐﻪ ﺣﺘﻰ ﻋﻘﻠﻬ&= #65166;ﻯ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﮐﻪ ﺳﺮ ﭼﺸﻤﻪ ﻭﻣﺎ&= #65259;ﻴّﺖ ﺍﺻلی ﺘﺮﻋﺸﻖ = 5191;ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎب هستند. ﺗﻮﺍﻥ ʌ= 35;ﻬﻢ ﻭﺗﻮﺻﻴﻒ ﺣﻘﻴ&#= 65240;ﺖ ﻋﺸﻖﺭﺍﻧﺪﺍﺭ= 5255;ﺪ،ﮐﻪﺧﻮﺩﺑﺪ= ;ﺍﻥﻫﻢﺑﺪﺭﺟﺎ&#= 65175;ﻰﺭﺳﻴﺪهاﻧﺪ= ;. ﺍﺯ= ﻗﺪﻳﻢ ﺗﻮﺻﻴﻒ ﻋﺸﻖ ﺩ&= #65197; ﺍﺣﺘﮑﺎﺭ ﻭﺍﻧ&#= 65188;ﺼﺎﺭ ﺍﺩﺑﺎ ﻭ ﺷﻌﺮﺍ = ﺑﻮﺩﻩ ﺍﺳﺖ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺷﺎﻳﺴﺘﮕﻰ ﺗﻮ&#= 65211;ﻴﻒ ﻋﺸﻖ ﺭﺍ ﺩﺭ ﺍﺷ= ﻌﺎﺭ ﻭﺣﮑﻤﺘﻬﺎﻯ ﻋ&#= 65198;ﻓﺎﻧﻰ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﻭ&= #65193;ﺍﺭﻧﺪ.ﺑﺨﺼﻮ= 5209; ﺍﻳﺮﺍﻧﻴﺎﻥ ﮐ&#= 65258; ﺷﺎﻫﮑﺎﺭﻫﺎﻯ &#= 65183;ﺎﻭﻳﺪﻯ ﺩﺭﺍﻳﻦ ﺑﻴﺎﻧ&#= 65166;ﺕ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺗ&= #65156;ﻣّﻠﺎﺕ ﺷﻴﺮﻳﻦ ﻭﺗﺨﻴ&#= 1617;ﻠﺎﺕ ﺯﻳﺒﺎﻯ ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻥ،ﻧﻴﺰ ﺑﻴﺎﻧﻰ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺍﺯ ﻋﺸﻖ ﻭﺍﻓﮑ&= #65166;ﺭ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;.ﺍﮔﺮ ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﻭ = ﺷﺎﻫﺪﺍﻥ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.&= #65261;ﺍﻟّﺎ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎﻯ = ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﻣﻄﻠﺐ ﻣﻴ&= #64405;ﻮﻳﻨﺪ.ﮐﻪ ﺑﻴﺸﺘﺮ ﺑﺎﻋث &#= 65175;ﻴﺮﮔﻰ ﺍﺩﺭﺍﻙ ﻧﺎﻇﺮ&#= 65165;ﻥ ﻭﺧﻮﺍﻧﻨﺪﮔﺎ= 5253; ﺍﻳﻦ ﺁثاﺭ ﻣﻴ= 5170;ﺎﺷﺪ. ﺃﺩﺏ ﭘﺮﺩﺍﺯﺍ&#= 65253; ﺯﻳﺒﺎ،ﺑﺎﺯ ﺩ= 5197; ﺑﻬﺘﺮﻳﻦ ﺷﺮﺍ&#= 65267;ﻂ ﺑﻴﺎﻥ ﻭﺍﻗﻌﻴ&#= 1617;ﺘﻬﺎ،ﭼﻪ ﺭﺳﺪ <o:p></o:p> ﺑﺤﻘﻴﻘﺘ&= #65260;ﺎﻯ ﻧﺎﻣﺮﺋﻰ ﻭﻣﺘ&#= 65166;ﻓﻴﺰﻳﻚ،ﻭ ﻣﺸﮑﻠﺎت ﺮﻭﺍ= 5255;ﻰ ﻭﻓﮑﺮ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻣﺴﺘﻌﺪ ﻗﺎﺩﺭ &= #65255;ﻤﻴﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﺑﻴﺎﻧﻰ &= #65203;ﻤﺒﻮﻟﻴﻚ ﺗﺮ ﺍﺯ ﺑﻴﺎﻧﺎ&= #65173; ﺷﻌﺮﻯ ﺩﺍﺭﻧﺪ. = ﻭﻟﻰ ﺃﺩﺏ ﻭ ﺍﺩﺑﻴﺎ&= #65173; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﻫﻤﻪ ﺍﺯ ﻣﺤﻞ ﺷﺄﻥ ﻣ= ﻘﺎﻡ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #64405;ﻮﻳﻨﺪ.ﮐﻪ ﻫﺮﮔﺰﻗﺎﺑل ﻘ= 5268;ﺎﺵ ﺑﺎ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﮊﻧﺘﻴﮑﻰ ﺁﻧﻬ&#= 65166; ﻧﻴﺴﺖ.ﻣﮕﺮ ﺩﺭ = ﺷﺒﺎﻫت های ﺩﺭ ﺍﻟﻔﺎA= 221; ﻭﮐﻠﻤﺎﺕ.ﻓﻠﺎ&#= 65203;ﻔﻪ ﻋﺮﻓﺎﻧﻰ ﮐﻪ ﺧ&= #65262;ﺩ ﺍﺯ ﺷﺎﻫﺪﺍﻥ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ،ﻭ ﺩﺍﺭ= 5165;ﻯ ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗ&#= 65198; ﺍﻟﻬﻰ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ،= 5255;ﻪ ﻓﻘﻂ ﺑﻴﺎﻥ ﺩﺭ&= #65203;ﺘﻰ ﺍﺯ ﺍﻣﻮﺭ ﺣﻴﺎ&= #65175;ﻰ ﻭﻟﻮﺍﺯﻡ ﻋﺸﻖ &= #65261; ﺍﺧﻠﺎﻕ ﻭ ﻋﻘﻞ = ﺑﻬﺘﺮ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5191;ﻮﺩﺭﺍ ﻧﻴﺰ ﺑﺮﺍﻯ ﺗﻮ&= #65247;ﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﺯﺍﺩﻯ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.ﮐﻪ ﭘس ﺍﺯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺑﺎ ﻫﺰﺍﺭ&= #65165;ﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.&= #64380;ﻮﻥ ﺑﻬﺘﺮﺍﻥ ﺗﻨﻬ&#= 65166; ﺍﺯ ﺑﻬﺘﺮﻳن ﭙ&#= 65268;ﺪﺍ ﻣﻴﺸﻮﻧﺪ.ﭼﻨﺪ &= #65203;ﺎﻟﻚ ﮐﺎﻣﻞ ﺷﺪﻩ ﺍﺯ = ﻳﻚ ﮐﺎﻣﻞ ﺍﻟﻬﻰ،= 5175;ﻌﺎﻟﻰ ﻣﻴﺠﻮﻳﻨﺪ ﮐﻪ &= #65255;ﻪ ﻓﻘﻂ ﺍﺭﺗﺒﺎﻁ &= #64400;ﻤﺎﻝ ﮊﻧﺘﻴﮑﻬﺎﻯ ﺭ&#= 65261;ﺣﻰ ﺭﺍ ﺑﺂﻳﻨﺪﻩ ﻣ&= #65256;ﺘﻘﻞ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5187;ﺘﻰ ﺍﮔﺮ ﺗﻮﻟﻴﺪ ﻣ&= #1579;ل ﻫﻢ ﮐﻨﻨﺪ، ﺍﻭ&#= 65247;ﺎﺩﻯ ﻣﺴﺘﻌﺪ ﺩﺍﺭﻧ&#= 65194;.ﺯﻳﺮﺍ ﺍﺭﻭﺍﺡ ﺷﺎﻳﺴ&#= 65176;ﻪ ﺗﺮ،ﺑﻨﻄﻔﻪ ﺁ= 5255;ﻬﺎ ﻣﻨﺘﻘﻞ ﻣﻴﺸﻮ&#= 65193;.ﻭﻣﮑﺎﻧﻴﺰﻡ ﻭﺭﻭﺩ ﺍﺭﻭﺍﺡ &= #65251;ﻨﺘﻈﺮ ﺗﻮﻟﺪ،ﺩﺭ ﻧﻄ= 5236;ﻪ ﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ&#= 1548; ﭼﻪ ﺍﻭﻭﻝ ﻣﺎﺩ&= #65197; ﻳﺎ ﺍﺳﭙﺮﻡ ﭘﺪ&= #65197;ﺍﻥ ﺑﺎﺷﺪ،ﺍﺯ ﺭﺍ= 5169;ﻄﻪ ﻋﺸﻖ ﺍﺳﺘﻔﺎﺩ&#= 1607; ﻤﻴﮑﻨﻨﺪ.ﮐﻪ ﻧ&= #65252;ﻴﺪﺍﻧﻴﻢ ﻣﮑﺎﻧﻴﺰﻡ ﻋﺸ&#= 65238; ﺍﺭﻭﺍﺡ ﺑﺮﺍﻯ &= #65175;ﻮﻟﺪ ﭼﮕﻮﻧﻪ ﺍﺳﺖ.ﺯ&= #65267;ﺮﺍ ﺍﺯﮐﻮﺯﻩ ﻫﻤﺎ&#= 65253; ﺗﺮﺍﻭﺩ ﮐﻪ ﺩﺭ = ﺍﻭ ﺍﺳﺖ.ﭘس ﮐﺎﺭﻣ&#= 65166;ﻳﺎﻥ ﻧﻴﺰ ﺍﻃﻔﺎﻝ<sp= an dir=3DLTR> </spa= n>ﮐﻢ ﺷﺎﻳﺴته= ; ﺪﺭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧ&= #65262;ﺍﻫﻨﺪ ﺑﻮﺩ.ﻭﻟﻰ ﻋﺎﻗ&= #65170;ﺖ ﻫﻤﻪ ﺍﺭﻭﺍﺡ ﺑ&= #65166;ﻳﺪ ﺍﺯ ﻣﺪﺍﺭﺝ ﻭﻧ&= #65198;ﺩﺑﺎﻥ ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮ&#= 65263;،ﻭﻣﺮﺍﺣﻞ ﮐﺴﺐ ﺻﻔﺎﺕ ﺑﺮ&= #65175;ﺮ ﭘﻴﺶ ﺑﺮﻭﻧﺪ.ﮐ&= #65258; ﻧﻘﺺ ﻣﺮﺍﺗﺐ ﻣ&= #65194;ﺑّﺮ ﺍﻟﻬﻰ ﺩﺭ ﺗﻌﻴ&= #65268;ﻦ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65175;ﻮﻟﺪ ﻓﻌﻠﻰ ﺭﺍ ﺑﻌﻬ&= #65194;ﻩ ﺩﺍﺭﻧﺪ.ﻭ ﭘس ﺍ&= #65199; ﺗﻮﻟﺪ ﺳﺮﻧﻮﺷ&#= 65174; ﺍﻧﺴﺎﻥ ﭘس ﺍﺯ &= #64400;ﻮﺩﮐﻰ ﻭﺟﻮﺍﻧﻰ،ﻭ ﺍ= 5235;ﺰﺍﻳﺶ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﻧﺘﻴﺠﻪ ﺟﻬﻞ ﺍ&= #65219;ﺮﺍﻓﻴﺎﻥ ﻭ ﻏﻔﻠﺖ ﺧﻮﺩ ﺍ= ﻧﺴﺎﻥ،ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ،ﮐﻪ ﻣﻴﺘ= 5262;ﺍﻧﻨﺪ ﺗﺰﮐﻴﻪ ﻧﻔس ﮐ&#= 65256;ﻨﺪ ﺭﻓع ﺁثاﺭ ﻣﻨA= 236;ﻰ ﺗﻮﻟﺪ ﻓﻌﻠﻰ،= 5261; ﺩﻳﮕﺮ ﺁثاﺭ ﻣ= 5256;ﻔﻰ ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮ&#= 65263; ﭘﻴﺸﻴﻦ ﻭ حیوA= 165;ﻧﻴّﺘﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﭘﺎﮐﺴﺎﺯﻯ ﻧﻤ&#= 65166;ﻳﻨﺪ ﻭﺑﺎ ﺑﻠﺎﻳﺎﻯ &= #65203;ﻠﻮﮐﻰ ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘ&#= 65198;ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﻭﮐﻢ ﻭ ﺑ= ﻴﺶ ﺁﻥ ﺑﺴﺘﻪ ﺑﻤﻘ&= #65194;ﺍﺭ ﮐﻤّﻰ ﻳﺎ ﮐﻴﻔ&#= 65264; ﺍﻳﻦ ﻋﻘﺪﻩ ﻫﺎ = ﻭ ﻋﻘﻴﺪﻩ ﻫﺎ ﺁﻧ&= #64405;ﺎﻩ ﭘﺶ ﺍﺯ ﺗﺤﺪﻳﺪ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ ﻗﺒﻠﻰ،= 5191;ﻮﺩ ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪ ﺑﺮﺗﺮ ﻣﻴﺮﺳﻨ&#= 65194;،ﮐﻪ ﺣﺞّ ﻋُﻤﺮﻩ ﺳ= 5166;ﻟﻚ ﺍﺳﺖ.که هر ﺷﻬA= 262;ﺩ ﻣﻘﺪﻣﺎﺗﻰ ﺧﻮ&#= 65193; ﻳﻚ ﺣﺞ ﻋﻤﺮﻫﺎ&= #65263; ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﮔ&= #65198; ﺑﻨﻮﺭﻗﺎﺋﻢ ﺭ&#= 65261;ﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ &#= 65187;ﺞ أﮐﺒﺮ ﺧﻮﺩﺭﺍ &#= 64400;ﺮﺩﻩ ﻭ ﻗﺮﺑﺎﻧﻰ ﻧﻔ&= #1587; اﻣّﺎﺭﻩ ﺧﻮﺩ = 5251;ﻴﻨﻤﺎﻳﺪ. ﻭ ﺍﮔﺮ ﺗﻮﻟﺪ ﺩ= ﻭﻡ ﻭﺍﻟﻬﻰ ﺧﻮﺩﺭ&#= 65165; ﺍﻧﺠﺎﻡ ﺩﺍﺩ ﭘ&= #65268;ﺎﻣﺒﺮﮔﻮﻧﻪ ﻭﻣﻌﺼﻮﻡ ﺑﻬﺪ&#= 65165;ﻳﺖ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻭ ﺍﺩﺍﻣﻪ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﺑﻴﺸﺘﺮ ﺧ&#= 65262;ﺩ ﻣﻴﭙﺮﺩﺍﺯﺩ ﻭ&#= 65193;ﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻧ&= #65204;ﺦ ﺑﺸﺮﻯ ﺑﺮﺍﻯ ﺗ&= #64401;ﻤﻴﻞ ﺷﻬﻮﺩﻫﺎ ﻭﻳﺎ &= #65193;ﺭ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺸﻬﻮﺩ ﻧﻮﺭ ﺭﺏ ﺭﺣﻤﺎ&= #65253; ، ﺑﺎ ﻭﻟﺎﻳﺖ ﺳ&= #65248;ﻮﮐﻰ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﻌﻘﻠﻬﺎﻯ ﺑﺎﻟﺎ ﻭ ﻋﺸﻖ ﻭ= ﺭﻭﺷﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺟﺎﻟﺐ &= #65175;ﺮﻣﻴﺮﺳﺪﻭﺑA= 198;ﻫﺮﻭﻯ ﺑﺴﻮﻯ ﮐﻤﺎﻝ ﺑ&= #65166;ﺯ ﺑﺎﻟﺎﺗﺮ ﭘﻴﺶ &= #65251;ﻴﺮﻭﻧﺪ.ﮐﻪ ﺗﺎ ﺃﺑﺪ ﺩﺭ ﺍﻧ= ﻮﺍﻉ ﻓﻮق ﺒﺸﺮﻯ ﺍﺩ&#= 65165;ﻣﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261;ﻟﻰ ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ &= #65169;ﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺗ= 5256;ﻬﺎ ﺩﺍﺷﺘﻦ ﺗﺠﻠّ= 5264; ﺷﺸﻢ ﻧﻮﺭﻗﺎﺋ&#= 65250; ﻧﻮع ﺒﺸﺮﻯ ﺍﺳ&#= 65174;.ﻭﺍﻟّﺎ ﮐﺎﺭﻣﺎﻫﺎ ﻭﻗ&#= 65260;ﻘﺮﺍﻫﺎﻯ ﻣﮑﺮﺭﻣﻴﺸﻮﺩ.&#= 65261; ﺭﻓﺘﺎﺭ ﻭﮔﻔﺘ&#= 65166;ﺭﻭ ﭘﻨﺪﺍﺭ ﻭ ﺍﺣﻮ&= #65165;ﻝ ﻭ ﺻﻔﺎﺕ ﺫﺍﺕ ﺍ= ﻧﺴﺎﻥ ﺩﺭ ﻫﺮ ﻧﻮﻉ،ﺍ&#= 65255;ﻌﮑﺎﺳﻰ ﺩﺭ ﺗﺠﺴّﻢ ﻣﺎ&#= 65193;ﻯ ﺑﺸﺮﻯ ﻭﺗﺠﺴّ= 5250; ﻧﺎﺳﻮﺗﻰ ﺧﻮﺩ &= #65197;ﺍ ﺩﺍﺭﻧﺪ ﻫﻤﻪ ﺑ&= #65208;ﺮ ﻫﺴﺘﻨﺪ،ﻭﻟﻰ = 5259;ﺰﺍﺭﺍﻥ ﺗﻔﺎﻭﺕ ﺑﻴﻦ ﺁ&= #65255;ﻬﺎ ﻫﺴﺖ. ﮐﻪ ﺩﺭ ﻓﺼ= ;ﻮﻝ ﻭ ﺳﻄﻮﺡ ﻣﺨﺘﻠ&= #65234; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ،ﮐﻪ ﺑﺎﻳﺪ ﺑﻬﺘﺮ ﺷ&= #65262;ﻧﺪ.ﻭﺍﻟّﺎ ﺑﺪﺗﺮ ﻫﻢ ﻣﻴﺸ&= #65262;ﻧﺪ،ﮐﻪ ﺗﻮﻗّﻒ ﺩﺭ ﻣﻘ&#= 65166;ﻡ ﺭﻭﺣﻰ ﻓﻌﻠﻰ ﻣ&= #65188;ﺎﻝ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﺴ= ﺘﻰ ﻫﻴﭻ ﭼﻴﺰﻯ ﺑﺪ&= #65261;ﻥ ﺗﻐﻴﻴﺮ ﺩﺍﺋﻢ &= #65255;ﻴﺴﺖ ﻳﺎ ﺗﮑﺎﻣﻞ ﻣث&#= 1576;ت ،ﻭ ﻳﺎ ﻗﻬﻘﺮﺍ&#= 65263; ﻣﻨﻔﻰ،ﮐﻪ ﻣﺨ= 5212;ﻮﺹ ﺍﻧﺴﺎن ﺒﺎ ﺍﺗ&#= 65252;ﺎﻡ ﺣﺠّﺘت ﺒﺎﺷﺪ.= 5261; ﺩﺍﺭﻧﺪﻩ ﺍﻣﮑ&#= 65166;ﻧﺎﺕ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ . ﻭﻟﻰ ﺁﻧ= ;ﺮﺍ ﺧﺮﺝ ﻟﺬﺕ ﺷﮑﻢ = ﻭﺍﻃﺮﺍﻑ ﺷﮑﻢ ﻣﻴﮑﻨﻨﺪ &= #65187;ﺘﻰ ﺍﮔﺮ ﺑﺘﻮﺭﻡ ﺫ&= #65259;ﻨﻰ ﻭ ﺣﺎﻓﻈﻪ ﻧﻴﺰ = ﺑﭙﺮﺩﺍﺯﻧﺪ ﮐﻪ ﺗﮑﺎﻣﻠﻰ ﺍ&= #65235;ﻘﻰ ﻣﻴﺒﺎﺷﺪ. ﺣﻖ ﻟ= ﺬﺕ ﺑﺮﺩﻥ ﺍﺯ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺸﺮﻯ،ﺗﻨﻬﺎ = 4344;س ﺍﺯ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ،ﺩﺭ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﮐﻪ ﻣﻌﺼﻮﻣﺎﻧ&#= 65258; ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ.&= #65261;ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺣﺘA= 264; ﺧﻄﺎ ﻭﮔﻨﺎﻩ ﺁ&= #65255;ﻬﺎ ﺩﺭﺳﺖ ﻭ ثوﺍﺏ &#= 65261; ﺻﻮﺍﺏ ﺍﺳﺖ. ﻫﺮ= ﮔﺰ ﺍﻧﻔﻌﺎﻟﺎﺕ ﺍ&#= 65255;ﺴﺎﻥ،ﺑﺨﺼﻮ᥸= 9; ﺩﺭ ﺍﺣﻮﺍﻝ ﺗﻌ&= #65166;ﻟﻰ ﻳﺎﻓﺘﻪ،ﺩﺭ ﻗ= 5166;ﻟﺐ ﺍﻟﻔﺎﻅ ﻭﻣﻌﻘ&#= 65262;ﻟﺎﺕ ﻋﻘﻠﻰ ﻓﻠﺎﺳﻔ&#= 65258; ﺩﺭ ﻧﻤﻰ ﺁﻳﺪ ﭼ= ﻮﻥ ﻧﺪﻳﺪﻩ ﻭﺻﻒ ﺁ&= #65253; ﻣﻴﮑﻨﻨﺪ.ﺍﺣﻮ&#= 65165;ﻝ ﺧﺎﺹ ﺭﻭﺍﻥ ﻭ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﭼﻪ = ﺭﺳﺪ ﺑﺎﻣﻮﺭ ﺫﻫﻨﻰ &= #65261;ﻣﺎﺩﻳّﺎﺕ ﺩﺭ ﺗﺼﻮﺭﺍﺕ ﻓ&= #65248;ﺎﺳﻔﻪ ﻭ ﺍﺳﺘﺪﻟﺎﻟﺎ&#= 65173; ﺁﻧﻬﺎ ﺍﺯ ﺩﻟﺎ&= #65163;ﻞ ﭘﺎﺋﻴﻦ،که ﻤʌ= 68;ﺨﻮﺍﻫﻨﺪ ﺑﺮﺍی ﻤﺮﺍﺗب = 5170;ﺎﻟﺎ ﺑﮑﺎﺭ ﺑﮕﻴﺮﻧ&#= 65194;. ﺩﺭﺣﺎﻟﻴﮑﻪ ﺗ&#= 65256;ﻬﺎ ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗ&#= 65198; ﻣﻴﺘﻮﺍﻧﻨﺪ،A= 165;ﺳﺘﺪﻟﺎﻟﺎﺕ ﻣﻨﺎﺳﺐ ﺑﺮﺍﻯ &= #65203;ﻄﻮﺡ ﭘﺎﺋﻴﻦ ﺗﺮﺩﺭ &= #65203;ﺎﻟﮑﺎﻥ ﻭﻣﺮﺩﻡ ﺑﻨﻤﺎ&#= 65267;ﻨﺪ. ﺑﺨﺼﻮ᥸= 9; ﺩﺭ ﺑﻴﺎﻥ ﻣﺴﺄﻟﻪ &= #65227;ﺸﻖ ﻭﺭﺍﻩ ﺧﺪﺍ،ﭼ= 5258; ﺭﺳﺪ ﺑمکاﻧﻴʌ= 00;ﻡ ﻋﺸﻖ ﻭﻣﺎﻫﻴّ= 5174; ﺍﻣﻮﺭﺍﻟﻬﻰ ﻭ&#= 65197;ﻭﺣﻰ ﻭﻣﺘﺎﻓﻴﺰﻳﮑ= 5264; ﻭﺍﻣﻮﺭ ﻏﻴﺒﻰ. = ﻳﻌﻨﻰﻧﻴﺎﻣﺪ= 5257; ﻫﺎ ﻭ ﻧﺎﺩﻳﺪﻩ = ﻫﺎ. ﻓﻠﺎﺳﻔﻪ ﺑﺎ ﮔ&= #65236;ﺘﺎﺭﻫﺎﻯ ﺧﺴﺘﻪ ﮐﻨﻨﺪﻩ &= #65191;ﻮﺩ ﺩﺭﺑﺎﺭﻩ ﻋﺸﻖ &= #65261;ﺍﻣﻮﺭ ﺍﻟﻬﻰ،ﻭﺭﺍﺑA= 220;ﻪ ﺁﻥ ﺑﺎ ﺩﻳﮕﺮ ﻋ= ﻮﺍﻃﻒ ﺑﺸﺮﻯ،ﻭﻧﻴﺰ = 5169;ﺎ ﻣﻌﺎﻧﻰ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﻋﺸﻖ ﻭﺭﺍﺑﻄﻪ &= #65165;ﻟﻬﻰ،ﺑﺎ ﺧﻴﺮ ﺃﻋﻠﻰ ﻳﺎ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ،ﻭﻧﻘﺶ = 5227;ﻘﻞ ﻭ ﺍﺭﺍﺩﻩ ﺍﻧﺴ&= #65166;ﻥ ﺳﺎﻟﻚ ﺩﺭﻋﺸﻖ&#= 1548;ﻭ ﺍﺭﺯش هاﻯ ﺍﺧA= 248;ﺎﻗﻰ ﻋﺸﻖ،ﻭ ﻧﻴﺰ ﻋ&#= 65240;ﻠﻬﺎﻯ ﻫﻤﺮﺍﻩ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺁﻳﻨﺪ&#= 65257;،ﺍﺯﺗﻮﺻﻴﻒ ﻓﻠﺎﺳﻔﻪ ﺩﻭﺭ &= #65165;ﺳﺖ،ﮐﻪ ﺧﺴﺘﻪ ﮐﻨﻨﺪﻩ &= #65259;ﺴﺘﻨﺪ.ﻭﺑﺨﺼ= 5262;ﺹ ﮐﻪ ﺑﺠﺰ ﺑﺤﻴﺮ&= #65173; ﻭﭘﻮﭼﻰ ﻭﻧﻬﻠ&#= 65268;ﺴﻢ ﺧﻮﺩ ﻭﺧﻮﺍﻧﻨ&#= 65194;ﮔﺎﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65261; ﺷﺎﮔﺮﺩﺍﻥ ﻭ ﭘ&= #65268;ﺮﻭﺍﻥ ﺧﻮﺩ ﻧﻤی اﻧﺠ= 5166;ﻣﺪ. ﺷﺎﻳﺪ ﺑﺮﺍﻯ ﺩ&= #65165;ﻧﺸﺠﻮﻯ ﻓﻠﺴﻔﻪ ﻣﻮﺭﺩ &= #65239;ﺒﻮﻝ ﺑﺎﺷﺪ، ﻭلی ﺪA= 197; ﺩﺭﻙ ﻫﺪﺍﻳﺖ ﺩ&= #65165;ﻧﺸﺠﻮ ﻧﻴﺴﺖ،ﮐﻪ ﺑﺮ= 5187;ﻴﺮﺕ ﻓﮑﺮﻯ ﺧﻮﺩ ﺍﻓ&= #65200;ﻭﺩﻩ ﺍﺳﺖ . ﻣﮑ= ﻨﻮﻧﺎﺕ ﺻﻔﺎﺗﻰ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ&#= 1548;ﻋﻤﻠﺎ ﺩﺭ ﻳﻚ ﻋﻨﻮﺍﻥ = ﻋﺸﻖ ﺑﺮﺁﻳﻨﺪ ﻭﺧﻠ&#= 65166;ﺻﻪ ﻣﻴﺸﻮﺩ ﻭ ﺗﻮﺣ&= #65268;ﺪ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺻﻔ&= #65166;ﺕ ﺧﺎﺭﺟﻰ ﻭ ﻇﺎﻫ&= #65198;ﻯ ﺷﺨﺺ ﺭﺍ ﻣﻴﺴﺎ&= #65199;ﺩ.ﭼﻮﻥ ﻧﻮﻉ ﮔﻔﺘﺎﺭ ﻭ = ﺭﻓﺘﺎﺭ </spa= n>ﻭ ﮐﺮﺩﺍﺭ،ᤨ= 0;ﻪ ﺩﺭ ﻧﻴﮑﻮﺋﻰ ﻧ&= #65268;ﺰ ﺩﺭﺟﺎﺕ ﺩﺍﺭﺩ. = ﻫﻤﺎﻥ ﺷﻌﺎﺭ ﺯﺭﺩﺷﺖ &= #64400;ﻪ ﺑﻬﺘﺮﻳﻦ ﺧﻠﺎ&#= 65211;ﻪ ﻣﻄﻠﺒﻰ ﺍﺯ ﻓﻠ&= #65204;ﻔﻪ ﻫﺴﺘﻰ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺟﻬﺎﻥ ﺍﺳﺖ،ﮐ= 5258; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65261;ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻣﻰ ﺍﻧﺠ&= #65166;ﻣﺪ.ﻭ ﺑﺠﺎﻯ ﻫﺮ ﺷﺒﻰ = ﺭﺍ ﻳﻚ ﺷﺒﻪ ﺭﻫﺮﻭ&= #65263; ﮐﺮﺩﻥ،ﺑﺎ ﻭﻟ= 5264;ّ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﻭ ﻫ= 5252;ّﺖ ﺯﻳﺎﺩ ﻭﻋﺸﻖ ﺷ&= #65194;ﻳﺪ ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺍﺭ= ﺍﺩﻩ ﺁﻫﻨﻴﻦ،ﮔﺎﻫA= 264; ﺗﺎ ﺷﺒﻰ ﺭﻩ ﺻﺪ= ﺳﺎﻟﻪ ﻣﻴﺮﻭﻧﺪ.ﮐﻪ ﺑ&= #65166;ﻫﻔﺖ ﺳﺎﻝ ﺑﺠﺎﻯ ﻫﻔ&= #65176;ﺎﺩ ﺳﺎﻝ،ﺑﭙﺎﺩﺍA= 205; ﺑﻬﺸﺘﻰ ﻫﻔﺖ ﻫ&= #65200;ﺍﺭ ﺳﺎﻝ ﺩﺭﻋﺮﺵﺭ&#= 65187;ﻤﺎﻥ، ﻣﻨﺘﻈﺮ ﺗﻮﻟﺪ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65251;ﻴﺸﻮﻧﺪ. ﺳﻌﻰ ﻣﻴﮑﻨﻨﺪ &= #64400;ﻪ ﮐﺎﺭﺑﺮﺩﻫﺎﻯ &#= 65227;ﺮﻓﺎﻧﻰ ﺩﺭ ﻋﺸﻖ ﺑﮕﻮﻳ&= #65256;ﺪ،ﮐﻪ ﻫﺮﭼﻪ ﺑﮕﻮﻳﻨ&#= 65194; ﮐﻢ ﮔﻔﺘﻪ،ﻭ ﺣ&#= 65240;ﻴﻘﺖ ﻋﺸﻖ ﺭﺍ ﻇﺎﻟﻤ&= #65166;ﻧﻪ ﺗﺎﺭﻳﮑﺘﺮ ﻣﻴ&#= 64401;ﻨﻨﺪ.ﻓﻠﺴفه های ﻣﺎﺩﻯ،ﺑ᥶= 8;ث ﻋﺸﻖ ﺭﺍ ﺩﺍﻧﺴ&= #65176;ﻪ ﻳﺎ ﻧﺪﺍﻧﺴته = 5252;ی ﻤﻴﺮﺍﻧﻨﺪ. ﺍﻣ&= #65166; ﻓﻠﺎﺳﻔﻪ ﻋﺮﻓ&#= 65166;ﻧﻰ ﺑﺤث ﻋﺸﻖ ﺭﺍ ﭘ&= #65198;ﻭﺭﺵ ﻣﻴﺪﻫﻨﺪ ﻭ ﺁث&#= 1575;ﺭ ﺑﻌﺪﻯ ﺍﺯ ﻋﺸﻖ = ﺳﻠﻮﮐﻰ ﺭﺍ ﺩﺭ ﻋﻘﻞ ﻭ ﭘ= ;ﺎﮐﻰ ﺭﻭﺍﻥ ﻭﺳﻠﺎﻣ&#= 65176;ﻰ ﺗﻦ ﺭﺍ ﺗﻔﻬﻴﻢ = ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻣﺎﻫ&= #65268;ّﺖ ﻋﺸﻖ ﺭﺍ ﺩﺭ ﺳﻠ= ﻮﻙ ﻋﻤﻠﻰ ﺑﻔﻬﻤﺪ &= #65261;ﺧﻮﺩﺭﺍ ﻣﺴؤﻝ ﺍﻧﺠﺎﻡ &#= 65261;ﺗﺤﻘﻖ ﺁﻥ ﺩﺭ ﺧﻮﺩﺵ ﺑ= ﻨﻤﺎﻳﺪ، ﻧﺰﺩ ﺧﺪﺍ ﻣﻘﺮ&= #65167; ﻭ ﻣﺤﺒﻮﺏ ﻣﻴﺸ&= #65262;ﺩ، ﻭﺧﻮﺩ ﺑﻨﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺭﺍ&= #65257; ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ .= ﭘﺮ= ﺳﺶ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﭼ= ﻪ ﻭﻗﺖ ﻋﻘﻞ ﮐﺎﻓ&= #65264; ﺑﺮﺍﻯ ﺣﻞ ﻣﺸﮑ&= #65248;ﺎﺕ ﺩﻧﻴﺎ ﻭ ﺑﺸﺮﻳ&= #1617;ﺖ ﻣﻴﺘﻮﺍﻥ ﺩﺍﺷ&#= 65174; ﺑﺨﺼﻮﺹ ﮐﻪ ﻣﺸ&= #64401;ﻠﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻣ&= #65228;ﻀﻠﺎﺕ ﺁﻥ،ﺭﻭﺯ ﺍﻓﺰ= 5261;ﻥ ﻭ ﺩﻳﺮﺗﺮ ﻗﺎﺑ&= #65246; ﻓﻬﻢ ﺍﺳﺖ.ﺗﺎ ﻓ= ﺮﺿﺎ ﺑﺨﻮﺍﻫﻨﺪ ﺁﻧ&#= 65260;ﺎﺭﺍ ﺣﻞ ﮐﻨﻨﺪ.ﺍﮔﺮ<= /span> </spa= n>ﺑﻌﻘﻞ ﺑﺮﺗʋ= 98; ﺍﻟﻬﻰ ﺁﻏﺎﺯ ﺍﺯ ﺧﻮﺩ&= #65207;ﺎﻥ ﻧﭙﺮﺩﺍﺯﻧﺪ،A= 175;ﺎ ﺑﺎ ﺍﻟﻬﺎﻣﺎﺕ &= #65165;ﻟﻬﻰ ﻭﻫﺪﻑ ﺍﻟﻬﻰ ﺍ&= #65199; ﺁﻓﺮﻳﻨﺶ ﻫﺴﺘ&#= 65264;،ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨ= ﻮﻥ ﺑﻮﺩﻩ،ﻭ ﺑﺎﻳ= 5194; ﺑﺄﺑﺪﻳّﺖ ﺑﻰ &#= 64344;ﺎﻳﺎﻥ ﺑﺮﺳﺪ ، ﺑﺘﻮﺍ&#= 65255;ﻨﺪ ﺣﻞ ﻣﻌﻀﻠﺎﺕ ﮐ&= #65256;ﻨﺪ.ﻋﻘﻞ ﺟﺰﺋﻰ ﻭﻣﺎﺩﻯ &= #65261;ﺣﻴﻮﺍﻧﻰ ﺑﺴﻴﺎﺭ ﻧﺎﺗﻮ&#= 65165;ﻥ،ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍﻣﻮﺭ &= #65251;ﺘﺎﻓﻴﺰﻳﻚ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﻧﻴﺎﻣﺪﻩ ﺭﺍ ﺩﺭﻙ ﮐﻨﺪ. ﮐ= ;ﻪ </spa= n>ﺍﻳﻦ ﻋﻘﻞ ﺟA= 200;ﺋﻰ ﺗﻨﻬﺎ ﻣﻔﻴﺪ ﺯ&= #65255;ﺪﮔﻰ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻋﻘﻞ ﻟﻮّﺍﻣﻪ ﻭﻧﻘ= 617;ﺎﺩ ﺍﺯ ﺧﻮﺩ ﻣﺘﻔﮑ&= #1617;ﺮ ﻭ ﻓﺮﺩ ﺍﻧﺴﺎﻧ&= #65264;،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺍﺣﺘﻤ&#= 65166;ﻟﻰ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﻌﻘﻞ ﺍﻟﻬﻰ ﮐ&= #65166;ﻣﻠﺎﻥ ﺷﺎﻫﺪ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻟ&= #65170;ﺘﻪ ﺑﺮﺗﺮﺍﻥ ﻣﻴﺘ&#= 65262;ﺍﻧﻨﺪ ﺣﻞ ﻣﺸﮑﻠﺎﺕ ﺭ&= #65165; ﺑﻨﻤﺎﻳﻨﺪ ﻫﻤ&#= 65166;ﻥ ﻃﻮﺭ ﮐﻪ ﺍﻧﺴﺎ&= #65253; ﻣﻴﺘﻮﺍﻧﺪ ﻣﺸ&#= 64401;ّﻠﺎﺕ ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﻭ ﻣﻴﻤﻮﻧﻬﺎ ﺭ&= #65165; ﺣﻞ ﮐﻨﺪ. ﻋﻘﻠﻬ= ﺎﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻗﺎﺩﺭ ﺍﺳﺖ،ﻣ= 5208;ﮑﻠﺎت اﻧﺴﺎﻥ ﺑﺸﺮﻯ &#= 65197;ﺍ ﺑﻔﻬﻤﺪ.ﮔﺮﭼﻪ &= #65165;ﻧﺴاﻨﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﻧﺨﻮﺍﻫﻨﺪ ﺗﻮ&#= 65165;ﻧﺴﺖ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ، ﻣﺸﮑﻠﺎﺕ ﺯﻧﺪ&#= 64404;ﻰ ﻋﺼﺮ ﺧﻮﺩﺷﺎﻥ &= #65197;ﺍ ﺣﻞ ﮐﻨﻨﺪ.ﻣﮕﺮ = ﮐﺴﺎﻧﻰ ﺍﺯ ﺁﻧﻬﺎ</s= pan> &#= 64400;ﻪ ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮﺍﺯ ﺭﺣﻤﺎﻥ،ﺑﺎ ﻭ= 5247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ. = ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺑﻔ&#= 65260;ﻤﻨﺪ ﺟﻬﺎﻥ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﭼﻪ ﻣﺸﮑﻠﺎﺗﻰ &= #65193;ﺍﺭﺩ.ﻭ ﺭﺍﻩ ﺣﻞ ﺁﻧﻬﺎ = ﭼﻴﺴﺖ.ﻭ ﻫﻤﻴﺸﻪ ﻣﺸﮑﻠ&#= 65166;ﺕ ﺁﻏﺎﺯ ﺍﺯ ﺧﻮﺩ = ﺍﻧﺴﺎﻥ ﺍﺳﺖ،ﺍﮔﺮﻧﺨA= 262;ﺍﻫﺪ ﺩﺭﺳﺖ ﻓﮑﺮ ﮐﻨ&= #65194;ﻭﺷﺎﻳﺪ ﺭﺍﻩ ﺣﻞ ﭘﻴﺪﺍ = ﮐﻨﺪ.ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﺷﻔﺎﻯ ﺑ&= #65268;ﻤﺎﺭ ﺍﺯ ﭘﺰﺷﮑﻰ ﺍﺳ&= #65174;،ﮐﻪ ﺧﻮﺩ ﺳﺎﻟﻢ ﻭ ﻋ= ﺎﻟﻢ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﭘ&= #1587; ﻓﺎﻳﺪﻩ ﺍﻳﻦ ﮔ&= #65236;ﺘﺎﺭﻫﺎﻯ ﻓﻠﺎﺳﻔﻪ ﺩﺭ ﺑ&= #65166;ﺭﻩ ﻋﺸﻖ ﭼﻴﺴﺖ.ﻭﺗ&= #65256;ﻬﺎ ﮔﻔﺘﺎﺭﻫﺎﻯ ﻓ&#= 65248;ﺎﺳﻔﻪ ﻋﺮﻓﺎﻧﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺣﺪّ ﺃﻗﻞ ﺑﺮﺍ&#= 65263; ﺍﻃﻔﺎﻝ ﻭﺟﻮﺍ&#= 65255;ﺎﻥ،ﻣﻘﺪﻣﻪ ﺳﺎﺯﻯ ﺫﻫﻦ ﺁﻧ&= #65166;ﻥ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﺮ&= #65165;ﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭﻧﻪ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩ&#= 65263; ﺩﻭﺭ ﮐﻨﻨﺪﻩ ﺷ&= #65256;ﻮﻧﺪﮔﺎﻥ ﻭﺧﻮﺍﻧﻨﺪﮔﺎ= 5253; ﺧﻮﺩ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ. ﺍﻓ= ﻠﺎﻃﻮﻥ </spa= n>ﻣﻴﮕﻮﻳﺪ،ﻋ= ;ﺸﻖ ﻧﻮﻋﻰ ﺍز ﺟﻨﻮ&#= 65253; ﺍﺳﺖ.ﻭﻟﻰ ﻧﻪ ﺑ= ﻴﻤﺎﺭﻯ ﺟﻨﻮﻥ،ﺑﻠﮑﻪ = 4400;ﺸﺶ ﻭﻋﺸﻖ ﺷﺪﻳﺪ ﺳ&= #65166;ﻟﻚ ﺩﺭ ﺧﺪﺍﺟﻮﺋﻰ &= #65191;ﻮﺩ ﮐﻪ ﺳﺮ ﺍﺯ ﭘﺎ ﻧ= ;ﻤﻰ ﺷﻨﺎﺳﺪ. ﻣﺠﻨﻮ&= #65253; ﻭﺍﺭ ﺑﺮﺍﻯ ﻟﻴ&= #65248;ﻰﺍﻟﻬﻰ،ﺧﻮʋ= 93;ﺭﺍ ﺑﻬﺮ ﺳﺨﺘﻰ ﻣﻰ = ﮐﺸﺎﻧﺪ.ﺍﻓﻠﺎ&#= 65219;ﻮﻥ ﻣﻴﭙﺮﺳﺪ، ﭼﮕ= 5262;ﻧﻪ ﻋﻘﻞ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺩﺭ ﺍﻳﻦ ﻋﺎﻃﻔ&= #65258; ﺑﺰﺭﮒ ﻭ ﺍﺳﺘث&#= 1606;اﺋﻰ ﺑﺮﺗﺮﻳﻦ ﻧﻔﻮ&#= 65195; ﺭﺍ ﺑﻨﻤﺎﻳﺪ.ﻋ&= #65166;ﻃفه اﻯ ﮐﻪ ﻣﺪ= ;ﺍﻡ ﺍﺯ ﻋﻘﻞ ﺟﺰﺋﻰ = ﻓﺮﺍﺭﻯ ﺍﺳﺖ.ﺑﺎﻋﻘﻞ ﺧ&= #65262;ﺩ ﻓﺮﺍﺭﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ،ﮐﻪ ﺑﻔﮑﺮ ﺍﻣﺮﻭﺯ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺳﻴ&= #65248;ﻰ ﻧﻘﺪ ﺭﺍ ﺑﺮ ﺣﻠ= ﻮﺍﻯ ﻧﺴﻴﻪ ﻭﻋﺪﻩ ﻫ&= #65166;ﻯ ﺍﻟﻬﻰ ﺗﺮﺟﻴﺢ &= #65251;ﻴﺪﻫﺪ.ﻟﺬﺍ ﺑﺪﺑﻴﻨﺎﻥ ﻣﺎ&#= 65193;ﻩ ﮔﺮﺍ ﻋﺸﻖ ﺭﺍ ﺗ= ﻨﻬﺎ ﻧﺰﺩ ﺍﻓﺮﺍﺩ ﺷ&= #65166;ﺫ ﻭﻣﻨﺤﺮﻑ ﺍﺯ ﺭ&= #65261;ﻧﺪ ﮐﻠّﻰ ﺍﻧﺴﺎﻧ= 5260;ﺎ ﻣﻴﺪﺍﻧﻨﺪ ﮐﻪ &= #64404;ﺮﻓﺘﺎﺭ ﻣﺒﺎﻟﻐﻪ ﻭ ﺍﺳ&= #65198;ﺍﻑ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﻣﺄ= ﻟﻮﻑ ﺍﮐثرﻳّﺖ ﻣﻴʋ= 70;ﺎﺷﻨﺪ.ﺍﻟﺒﺘﻪ ﺧﺮﻭﺝ ﺍﺯ ﺳﻄﺢ = ﻋﻘﻞ ﺟﻤﻌﻰ ﺑﺮﺍﻯ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ،ﻭ= 5255;ﻪ ﺑﻴﻤﺎﺭﺍﻥ ﺳﻘ&#= 65262;ﻁ ﮐﺮﺩﻩ،ﺍﺯ ﺳﻄ= 5186; ﻋﻘﻞ ﺟﻤﻌﻰ ﻭ ﻋ= ﻘﻞ ﻓﺼﻞﺭﺍﻳﺞ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ.ﻓﻴﻠﺴﻮ&#= 65233; ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ &= #65261;ﻣﺎﺩﻩ ﮔﺮﺍ،ﮐﻪ ﺣﻴﻮ= 5165;ﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﻃﻰ ﻣﻴﮑﻨﺪ، ﭼﮕﻮ= 5255;ﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65251;ﻌﻴﺎﺭﻫﺎ ﻭﻣﻮﺍﺯﻳﻦ ﺧﻮ&#= 65193;،ﺍﻳﻦ ﻗﻴﺎس ﻏﻴﺮ ﻗﺎ&#= 65169;ﻞ ﻗﻴﺎس ﺷﻨﺎﺧﺖ &#= 65227;ﺸﻖ ﻭﻣﻨﺸﺄ ﺍﻟﻬﻰ &= #65153;ﻧﺮﺍ،ﺑﺎ ﺗﻮﺻﻴﻔﺎﺕ ﻣﺎ&#= 65193;ﻯ ﺧﻮﺩ ﺣﺘﻰ ﺑﺎ ﺍ= ﻟﻔﺎﻅ ﻋﺮﻓﺎﻧﻰ ﻓﺮﻳ&#= 65168; ﮐﺎﺭﺍﻧﻪ ﺗﻮج= 740;ه ﻭ ﻗﻴﺎس ﻧﻤﺎﻳ&#= 65194;. ﻭ ﻓﻠﺎﺳفه عرʌ= 35;ﺎﻧﻰ ﮐﻪ ﺧﻮﺩ،ﻏﺮﻕ &#= 65227;ﺸﻖ ﻭ ﺁثاﺭ ﺁﻥ ﻫﺴ&#= 65176;ﻨﺪ،ﻣﻴﺘﻮﺍ᥽= 5;ﻨﺪ ﺣﻘﺎﻳﻖ ﺭﺍ ﮐﻪ = ﺩﻳﺪه اﻧﺪ،ﻭﺑﺎ ﺧﻮA= 253; ﺟﮕﺮ ﻭ ﺳﺨﺘﻰ ﺩ= ﻭﺭﺍﻥ ﺳﻠﻮﮐﻰ ﺁثاﺭ = 5227;ﺸﻖ ﺭﺍ ﺑﭽﻨﮓ ﺁﻭﺭ&= #65193;ﻫﺎﻧﺪ،ﺻﺎﺩʌ= 39;ﺎﻧﻪ ﻭ ﺑﺎﺗﺮس ﺍﺯ ﺧ&= #65194;ﺍ، ﻭ ﺑﺨﺎﻃﺮ ﺧﺪﺍ<= /span> </spa= n>ﻭﺍﻧﺴﺎﻧﻴّ= ;ﺖ، ﻭ ﻋﺸﻘﻰ ﮐﻪ ﺑﺘ= ﻤﺎﻡ ﻫﺴﺘﻰ ﭘﻴﺪﺍ ﮐ&= #65198;ﺩه اﻧﺪ ﺑﻴﺎﻥ ﻧﻤ&#= 65166;ﻳﻨﺪ.ﮔﺮﭼﻪ ﺑﺎﺯ ﺳﻤﺒﻮﻟﻴ&#= 65242; ﻭﺑﺎ ﻫﻤﻴﻦ ﺍﻟ&= #65236;ﺎﻅ ﻭﮐﻠﻤﺎت ﻤﺎﺩ= 5263; ﻋﻮﺍﻡ ﻓﻬﻢ ﻧﻮ&= #65225; ﺑﺸﺮی اﺳﺖ. ﺍﻳ&#= 65256;ﺎﻥ ﻫﻤﻴﺸﻪ ﮔﻔته = 575;ﻧﺪ،که عشق سرّ و ﺭﺍﺯ= ;ﻯ ﺍﻟﻬﻰ ﻭ ﺃﺑﺪﻯ&= #1548;ﻭ ﺑﺮﺗﺮ ﺍﺯ ﺯﻣﺎ&= #65255;ﻮﻋﺼﺮ ﺑﺸﺮﻯ ﻭ ﻋﻘﻞ ﺍ= ﻭ ﺍﺳﺖ ﻭﺑﺮﺗﺮ ﺍ&= #65199; ﺍﻧﻔﻌﺎﻟﺎﺕ ﻣ&#= 65228;ﻤﻮﻟﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﺸﺸﻰ ﺍﺳﺖ ﺍﻟﻬﻰ= ; ﻭﻏﻴﺮ ﻗﺎﺑﻞ ﻗﻴﺎس ﺑ&#= 64401;ﺸﺸﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ. ﺑﻠکه کشش ﺍﻧ᥷= 4;ﻓﺎﻋﻰ ﻣﻨﺤﺼﺮ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ،ﻭﺑﺪﻭﺭ ﺍﺯ ﻫﺮﮐﺸﺶ ﻣﺎ = ﺳﻮﺍ ﺍﻟﻠﻪ است . ﻳﻮ= ﻧﺎﻧﻴﺎﻥ ﺭﺳﻴﺪﻩ ﺑﻪ ﺃﻳ&= #65198;ﻭس ﻳﺎ ﻋﺮﻭس ﻔﺮﺷ&#= 65176;ﻪ ﻋﺸﻖ ﻭﺯﻳﺒﺎﺋ&#= 65264;،ﮐﻪ ﻋﻤﻠﺎ ﺍﺯ ﻋﺸﻖ = ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﮕﻔﺘ&#= 65256;ﺪ،ﻭ ﻋﺮﻭس ﺭﺍ ﮐﻪ ﺑ&= #65166; ﺟﺸﻨﻬﺎ ﻭﺗﺸﺮ&#= 65267;ﻔﺎﺕ ﺑﺨﺎﻧﻪ ﺑﺨﺖ ﻣ&= #65268;ﺒﺮﻧﺪ، ﺳﺎﻟﻚ ﺍﺳﺖ، ﮐ&#= 65258; ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﺩ = ﺑﺎﺷﺪ،ﮐﻪ ﻧﺰﺩ ﭘﻴﺮ ﺍﻟﻬ&= #65264; ﺧﻮﺩ ﻣﻴﺒﺮﻧﺪ&#= 1548;ﺣﺘﻰ ﺍﮔﺮ ﭘﻴﺮﺍﻟﻬ&#= 65264; ﺯﻥ ﺑﺎﺷﺪ.ﻭﺍﺯ&= #65193;ﻭﺍﺝ ﻳﻌﻨﻰ ﺯﻭﺝ ﻭﺷ&= #65236;ع ﻮﻫﻤﻨﺸﻴﻨﻰ ﺍ&#= 65203;ﺖ.ﺑﺮﺍﻯ ﻫﻤﺴﻔﺮﻯ ﺳﺎﻟ&#= 65242; ﺩﺭ ﭼﻬﺎﺭ ﺳﻔﺮ = ﺧﻮﺩ ﺑﺨﺪﺍﻭﻧﺪ،ﺗA= 166; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺁﻧﮕﺎﻩ ﻓﺮﺯﻧ&#= 65194; ﺍﻟﻬﻰ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﻭ ﺑﺮﺍﺩﺭ ﺍﻟﻬ&= #65264; ﮐﺎﻣﻠﺎﻥ ﺩﻳﮕ&#= 65198; ﺍﻣثاﻝ ﺧﻮﺩ.ﻭ= 5247;ﻰ ﻋﺮﻭس ﺑﺮﺍﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﮑﺎﻥ ﭘﺮﺳ&#= 65176;ﻨﺪﻩ ﺷﻬﻮﺕ ﺍﺳﺖ.ﮐﻪ = ﻋﺸﻖ ﻧﻔﺴﺎﻧﻰ ﻭﺩﻧ&#= 65170;ﺎﻝ ﻣﺤﺮﻣﺎﺕ ﺩﺭ ﻋ&= #65208;ﻖ ﺟﺴﻤﺎﻧﻰ ﻭ ﺷﮑ&= #65250; ﻭﻣﻘﺎﻡ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻫﺴﺘﻨﺪ.ﻭﻟﻰ ﻫ&= #65198;ﮔﺰ ﻧﺠﺎﺕ ﺷﻬﻮﺩﻯ &= #65261;ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺪ&= #65165;ﺭﻧﺪ. ﻭ ﺣﺘﻰ ﻋﺸﻖ ﺑﻌ= ﻠﻢ ﻧﻴﺰ ﮐﻪ ﺣﺠﺎﺏ = ﺃﻋﻈﻢ ﺍﺳﺖ ﻭﮐﺎﺭﻣﺎ&#= 65203;ﺎﺯ.ﮐﻪ ﮔﻨﺎﻩ ﺳﺎﻟﮑﺎ&#= 65253; ﺭﻓﺘﻦ ﺑﺴﻮﻯ ﻋ&= #65248;ﻮﻡ ﻣﺎﺩﻯ ﻭ ﻋﻠﻤﺎ&= #65263; ﻏﻴﺮ ﺍﻟﻬﻰ،ﭼ= 5258; ﺭﺳﺪ ﺑﻘﺸﺮﻳّ= 5262;ﻥ ﻣﺬﻫﺒﻰ،ﺍﮔﺮ = 5235;ﻴﻠﺴﻮﻑ ﻣﺎﺩﻯ ﺍﺯ ﻋﺸﻖ = ﺑﺨﻮﺍﻫﺪ ﺷﺎﻋﺮﺍﻧﻪ ﺑﮕ&#= 65262;ﻳﺪ،ﻫﻤﺎﻥ ﺗﻮﺻﻴﻒ ﻋﺸﻖ ﺷ&= #65260;ﻮﺍﻧﻰ ﻫﻤﻴﺸﮕﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺣﺘﻰ &= #65255;ﺪﺍﻯ ﻳﻮﻧﺎﻧﻴﺎﻥ ﺑ&#= 65260;ﻠﻦ،ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﺎﻥ ﻣ&= #65240;ﺎﻡ ﺷﻬﻮﺩ ﺳﻮﻡ ﺷﻴ&= #65262;ﺍ ﻭ ﺩﻏﺪﻭ ﻭﻣﺮﻳ&= #65250; ﻭ ﻓﺎﻃﻤﻰ ﺩﺭ ﻭ= ﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺍﺳﺖ ﮐ&= #65258; ﺍﻧﺎﻫﻴﺘﺎ ﻭﺍ&#= 65203;ﺎﻣﻰ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺑ&= #65198;ﺍﻯ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻟ&= #65260;ﻰ ﻭ ﺳﻠﻮﮐﻰ ﮔﻔﺘ&= #65258; ﻣﻴﺸﺪﻩ ﺍﺳﺖ ﮐ&= #65258; ﺩﺭ ﻫﺮ ﻣﻠﻴّﺘ&#= 65264; ﻧﻴﺰ ﻧﺎﻡ ﺧﻮﺩ&= #65197;ﺍ ﺩﺍﺭﺩ ﻭﻣﺤﻘﻘ&#= 65268;ﻦ ﺗﺎﺭﻳﺦ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﮐﻤﻮﻧﻴﺴﺖ، ﻧ= 5166;ﻡ ﺁﻧﺮﺍ ﻋﺼﺮ (ﻣﺎ= ﺩﺭﺷﺎﻫﻰ) ﻭﻣﺎﺩﺭ ﭘﺮﺳﺘ&#= 65264; ﻭﺣﮑﻮﻣت ﺰﻧﺎ= 5253; ﺩﺭﺟﺎﻣﻌﻪ ﻭﺧ&#= 65166;ﻧﻮﺍﺩﻩ ﺭﺍ ﮔﻔته اﻧﺪ.= 4400;ﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﺎ&= #65193;ﺭ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ.ﻳﺎ ﻧﻈﺮ ﻫ= ﻮﻣﻴﺮﻭس ﺩﺭ ﺑﺎﺭﻩ ﺑﺎﺭ&= #65263; ﺑﻬﻠﻦ ﺩﺭ ﺍﻟﻴ&= #65166;ﺫﻩ، ﻭ ﻳﺎ ﺩﺭ ﺩﺍﻧﺘ= ﻪ ﮐﻪ ﺍﺯ ﻋﺸﻖ ﺑﺒ= ﺎﺗﺮﻳس ﻭ ﻳﺎ ﺷﮑﺴﭙﻴﺮ = ﺍﺯ ﺩﺯﺩ ﻣﻮﻧﺎ ﻳﺎ = ﮊﻭﻟﻴﺖ، ﻭ ﻳﺎ ﻧﻈﺮ ﮔﻮﺗ= ﻪ ﺍﺯ ﻋﺸﻖ ﻓﺎﻭﺳ&= #65174; ﺍﺯﻣﺎﺭﮔﺎﺭﺕ= 548;ﮐﻪ ﻧﻤﻮﻧﻪ ﻫﺎﺋﻰ &= #65165;ﺯ ﺗﻮﺻﻴﻒ ﻋﺸﻖ ﻓ&= #65248;ﺎﺳﻔﻪ ﺍﺳﺖ. ﺍﻧﺴﺎﻥ ﺑ= ﺎﻳﺪ ﺧﻮﺩ ﺷﺨﺼﺎ ﺑﺮ&= #65197;ﺳﻰ ﻋﻠﻤﻰ ﻧﻴﺮﻭﻯ &= #64400;ﺸﺶ ﻭ ﻋﺸﻖ ﮐﻨﺪ، ﺗ&= #65166; ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﺫ&= #65165;ﺕ ﻋﺸﻖ ﺳَﺮ ﺩﺭﺑ&#= 65268;ﺎﻭﺭﺩ.ﻭ ﺍﺯ ﺭﺍﻫﻬﺎﻯ ﻭ&= #65211;ﻮﻝ ﺑﻌﺸﻖ ﻧﻬﺎﺋﻰ &= #65261;ﺗﻤﺎﻣﻰ،ﻭ ﻳﺎ ﺗﺤﻠﻴﻞ ﻋﻨ&= #65166;ﺻﺮ ﻣﺸﮑّﻠﻪ ﻋﺸﻖ= 548; ﻭ ﻳﺎ ﺑﺮﺭﺳﻰ ﺑ= ﻴﻤﺎﺭﻳﻬﺎ ﻭ ﺁﺳﻴﺐ ﺭﺳﺎﻧ&= #65264; ﻫﺎﻯ ﺑﻌﺸﻖ،ﻭ &#= 65227;ﻮﺍﺭﺽ ﻋﺸﻘﻬﺎﻯ ﻣﺨﺘ&#= 65248;ﻒ،ﻭ ﻣﺴؤﻟﻴّﺘﻬﺎʌ= 63; ﻋﺎﺷﻖ ﭘس ﺍﺯ ﻋﺎﺷﻖ ﺷ&= #65194;ﻥ،ﻭﺑﺎﻟﺄﺧʋ= 98;ﻩ ﺍﻧﻮﺍﻉ ﺑﺮﺩﺍ&#= 65207;ﺖ ﻭﺩﺭﺟﺎﺕ ﻋﺸﻖ&#= 1548;ﻣﻠﺎﺣﻈﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﻋﻤ&= #65248;ﺎ ﻗﺎﺑﻞ ﺑﺮﺭﺳﻰ &= #65227;ﻠﻤﻰ ﻧﻴﺴﺘﻨﺪ.ﻣﮕﺮ &= #65193;ﺭ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ&#= 1548;ﮐﻪ ﺧﻮﺩ ﭼﻮﻥ ﺑﻌﺮ&= #65205;ﺭﺣﻤﺎﻥ ﺭﺳﻴﺪﻩ ﻣﺮﺍﺗ&#= 65168; ﻋﺸﻖ ﻭﻣﺴﺎﺋﻞ &= #65153;ﻧﺮﺍ ﺧﻮﺍﻫﺪ &#= 65193;ﺍﻧﺴﺖ که ﻴﺎ ﻭﺟﻮﺩ ﺧ&#= 65262;ﺩﺵ ﻧﻴﺰ ﺁﺯﻣﺎﻳﺶ &= #65261;ﺑﺮﺭﺳﻰﮐﺮﺩA= 257;ﺍﺳﺖ. ﻓﻠﺎʌ= 03;ﻔﻪ ﻫﻤﻴﺸﻪ ﺍﺯ ﻋﺸ&= #65238; ﺑﻄﻮﺭ ﮐﻠّﻰ ﺻ&#= 65188;ﺒﺖ ﻣﻴﮑﻨﻨﺪ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﻋﺸﻖ ﺩﺍﺭﺍﻯ ﺳ&= #65256;ﺨﻴّﺖ ﻭ ﻣﺎﻫﻴّﺖ ﺧﺎ&#= 65209; ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﺩﺍﺭﺩ ﻭﻣﺴﺘﻘﻞ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻧﺴﺎﻥ ﺭﻳﺸﻪ &= #65193;ﺍﺭﺩ. ﻭﻫﻤﻴﺸﻪ ﻧﻴﺰ &= #65175;ﻨﻬﺎ ﺍﺯ ﺗﺎﺭﻳﺦ ﻗﻬ&= #65198;ﻣﺎﻧﺎﻥ ﻋﺸﻖ ﻳﺎﺩ ﮐﺮﺩ&= #1607; اﻧﺪ،ﮐﻪ ﻳﺎ ﺍ= 5235;ﺴﺎﻧﻪ ﻫﺎﻯ ﻋﻠﻤﻰ ﻭ ﺃ= ﺩﺑﻰ ﻫﺮ ﻗﻮﻡ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻭﻫﻴﭻ ﮐﺪﺍﻡ ﺷﺎﻣﻞ ﻣ&= #65240;ﺎﻳﺴﻪ ﺑﺎ ﻋﺸﻖ ﺍﻟﻬﻰ = ﻧﻴﺴﺖ.ﻭ ﻋﺸﻖ ﺍﻟﻬﻰ ﻧﻴ&= #65200; ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﺠ&= #65194;ﻳﺪ ﻭ ﺗﻌﺮﻳﻒ ﺩﺭ ﺯ= ﻣﺎﻥ ﻭﻣﮑﺎﻥ ﻧﻴﺴﺖ.&= #64400;ﻪ ﭼﻮﻥ ﺩﻳﮕﺮ ﺻﻔ&= #65166;ﺕ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﮐ&= #65268;ﻔﻰ ﺍﺳﺖ ﻭﻧﻪ ﮐﻤّ&#= 65264;.ﻭ ﺍﻧﺴﺎﻥ ﮐﻤّﻴ= 5176;ﻬﺎ ﺭﺍ ﻣﻴﺘﻮﺍﻧﺪ &= #65175;ﻐﻴﻴﺮ ﺑﺪﻫﺪ،ﻭﻟﻰ ﺍ= 5251;ﻮﺭ ﮐﻴﻔﻰ ﻭ ﺍﻟﻬﻰ&= #1548;ﺟﺰ ﺩﺭﺗﺰﮐیه ﻨﻔ= 87; ﺳﺎﻟﮑﺎﻥ،ﻗﺎ= ﺑﻞ ﭘﺮﻭﺭﺵ ﻭﺗﻐﻴ&#= 65268;ﺮ ﺑﻤﺸﺒﺖ ﻧﻴﺴﺖ.&= #65267;ﺎ ﻫﻤﺎﻥ ﺭﺳﻴﺪﻥ &= #65169;ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩ ﺍﻟﻬﻰ،= 5261; ﻋﻘﻠﻬﺎ ﻭ ﻋﻮﺍ&= #65219;ف ﺍﻟﺒﺘﻪ ﻋﺸﻖ ﺁ&= #65193;ﻡ ﻭﺣﻮﺍ، ﻳﺎ ﺳﺎ&#= 65251;ﺴﻮﻥ ﺑﺪﻟﻴﻠﻪ،ﻭ ﻗ= 5268;س ﺑﻠﻴﻠﻰ،ﻭ ﺍﻧ= 5176;ﻮﻧﻴﻮ ﺑﮑﻠﺌﻮﭘﺎﺗﺮ= 5165;،ﻭﺩﻭﻥ ﮐﻴﺸﻮﺕ ﺑﺪﻭﻟ&#= 65204;ﻴﻨﺎ ﻭﻏﻴﺮﻩ،ﻳﮑﺴA= 166;ﻥ ﻭ ﺷﺒﻴﻪ ﺑﻬﻢ ﻧ= ﻴﺴﺘﻨﺪ.ﻭﻟﻰ ﻋﺎﻣﻞ ﻣﺸﺘﺮﻙ &= #65153;ﻧﻬﺎﻋﺸﻖ ﺑﻮﺩﻩ،که ﻤﺎʌ= 59;ﻴّﺖ </spa= n>ﻭﻓﻄﺮﺕ ﻧﻮʌ= 25; ﺑﺸﺮﻯ ﺁﻧﺎﻥ ﺍﺳﺖ.ﻭﺍ&= #65199; ﻧﻮﻉ ﻋﺸﻖ ﻃﺒﻴ&= #65228;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﻟﻰ ﻗﺒﻞ ﺍﺯ ﺑﺸﺮﻳ&= #1617;ﺖ،ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬﻰ ﮐﻪ ﺗﺮﻙ = ﻫﻤﻪ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﮐ&= #65198;ﺩه اﻧﺪ، ﺑﺎﻳﺪ ﺑ= 5166;ﻳﻦ ﻋﺎﻣﻞ ﻣﺸﺘﺮﻙ &= #65267;ﻌﻨﻰ ﻋﺸﻖ ﺗﻮﺟّﻪ ﮐ&#= 65198;ﺩ،ﮐﻪ ﻣﺎﻫﻴّﺖ ﭼﻪ ﻣ&#= 65228;ﻨﻰ ﻭ ﺍﺭﺯﺷﻰ ﺩﺍﺭ&= #65193; ﻭﺗﺎ ﭼﻪ ﺣﺪﻭﺩ.= ﭘﺶ ﻓﻴﻠﺴﻮﻑ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﻣﺴﺄﻟﻪ ﻋﺸﻖ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﭼﻮﻥ ﭘﺪﻳﺪ&= #1607; اﻯ ﺑﺪﺍﻧﺪ،ﻭA= 227;ﺸﻖ ﺍﻟﻬﻰ ﺭﺍ ﺗﺠﺮ&= #65169;ﻬﺎﻯ ﺷﺨﺼﻰ ﺑﺮﺭﺳﻰ &= #64400;ﻨﺪ. ﮐﻪ ﻫﻢ ﻣﻔﻴﺪ ﺭ= ﺷﺪ ﻃﺒﻴﻌﻰ ﺍﻧﺴﺎ&#= 65253; ﺗﺎ ﺣﺪّ ﺑﻠﻮﻍ&#= 1548;ﺩﺭﻙ ﮐﺮﺍﻫﻴّت ﺴﻠA= 262;ﻙ ﺍﻟﻬﻰ،ﻭﺳﭙس A= 169;ﺮﺍﻯ ﺑﻌﺪ ﺍﺯ ﻣﺮﺣﻠ&= #65258; ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ.ﺑﺪﻳﻦ ﺗ&= #65198;ﺗﻴﺐ ﻣﺎﻫﻴّﺖ ﻣﺎﺩ= 5263; ﻭﻭﺟﻮﺩﻯ،ﻭﻣA= 166;ﻫﻴّﺖ ﺍﺭﺯﺷﻰ ﮐﻪ ﺃﻣ&= #65198;ﻯ ﺍﻧﺘﺰﺍﻋﻰ ﺍﺳ&#= 65174;،ﻭﻣﺎﻫﻴّﺖ ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﮐﻨﻮﻧﻰ،ﻭ ﺍﺳ= 5176;ﻌﺪﺍﺩ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺑ&= #65198;ﺍﻯ ﺗﮑﺎﻣﻠﻮﺗﻌﺎ= 5247;ﻰ ﺳﻠﻮکی ﻮ ﺍﻣﮑ= 5166;ﻥ ﺷﻬﻮﺩﻯ ﻭﻧﻮﻉ &= #65169;ﺮﺗﺮ ﺟﺴﺘن اﺳﺖ.ﺍﻟ= 5170;ﺘﻪ ﺩﺭﻙ ﻣﺎﻫﻴّﺖ &#= 65251;ﺎﺩﻯ ﺑﻮﺳﻴﻠﻪ ﻋﻠﻢ &= #65251;ﻴﺴّﺮ،ﻭلی ﻤﺎﻧﻨﺪ ﻓﻠﺴف= 607; کاﺭﻣﺎﺳﺎﺯ ﻧA= 268;ﺴﺖ.ﻭﺪﺭﻙ ﻣﺎﻫﻴّت ﻤﻠﮑA= 262;تی ﻮ ﺟﺒﺮﻭﺗﻰ ﻭ ﻋ= ﻘﻠﻰ ﺁﻥ ﺩﺭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ،ﻭﮐﺴﺐ ﺷﺨﺺ ﺳﺎﻟﻚ ﺍﺯ = ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗﺮ، ﻭ ﺩﺭﺑ&#= 65166;ﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺍﻭﻟﻴﺎ&#= 1548;ﻭ ﺩﺭ ﮐﻤﻴّﺖ ﻭﮐ&#= 65268;ﻔﻴّﺖ ﻣﻌﻘﻮﻟﺎﺕ ﺁﻧ&#= 65260;ﺎ،ﮐﻪ ﺗﻨﺰﻳﻞ ﻭﻣﺎﺩ&#= 65263; ﺑﺮﺍﻯ ﻓﻬﻢ ﻫﻤ&= #64405;ﺎﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ،= 05;ه ﺒﺪﺭﻙ ﺍﻫﻤﻴّ= 578; عشق ﺍﻟﻬﻰ ﺑﺮA= 203;ﻨﺪ ﺗﻨﻬﺎ ﻭﺳﻴﻠﻪ &= #65261; ﺍﺭﺍﺩﻩ ﻭﺍﻧﮕ&#= 65268;ﺰﻩ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﻫﺪﻑ ﺩﻭﻡ ﻭﺑﻌ&= #65194;ﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁ&= #65235;ﺮﻳﻨﺶ ﭘس ﺍﺯ ﮐﻤﺎﻝ ﺟ&= #65204;ﻢ ﻭ ﺳﻠﺎﻣﺘﻰ ﺫﺍ&= #65175;ﻰ ﻭﺭﻭﺍﻧﻰ،ﺷﺮA= 261;ﻉ ﺑﺘﻌﺎﻟﻰ ﻣﻘﺎ&#= 65249; ﺭﻭﺣﻰ ﺩﺭ ﺷﻬﻮ&= #65193;ﻫﺎﻯﺍﻟﻬﻰ ﺑﺮﺍﻳﻦ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ.ﮐﻪ ﭘﻴﺮ ﻣ= ﻴﺘﻮﺍﻧﺪ،ﻣﺎA= 259;ﻴّﺖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﺍﺳﺘﻌﺪﺍﺩ ﺳﺎ&#= 65247;ﻚ ﻭﺩﺭﺟﻪ ﺻﺪﺍﻗ&#= 65174; ﺍﻭ ﺩﺭﻋﺸﻖ،ﻭ= 5211;ﺒﺮ ﻭﺍﺭﺍﺩﻩ ﻭﻋﻘ&#= 65246; ﺍﻭ ﭘس ﺍﺯ ﭘﻴﻤ&= #65166;ﻥ ﺩﺭ ﻫﺮﻟﺤﻈﻪ ﻣ&= #65248;ﺎﺣﻈﻪ ﻣﻴﮑﻨﺪ،ﺗﺎ ﺑ= 5166;ﻟﺄﺧﺮﻩ ﺳﺎﻟﻚ ﺑﻤﺎﻫﻴ&#= 1617;ﺖ ﺻﻌﻮﺩﻯ ﻭﻭﺟﻮ&#= 65193;ﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺑﺮﺳﺪ. ﻭﺑﺎﻟﺄ&= #65191;ﺮﻩ ﻧﻪ ﻓﻘﻂ ﻓﺮﻕ ﺍ= ﻧﺴﺎﻥ ﻭﺣﻴﻮﺍﻥ،ﺑﻠ@= 401;ﻪ ﺣﺘﻰ ﺑﻴﻦ ﺍﻧﺴ&= #65166;ﻥ ﻫﺎ ﺩﺭ ﻓﺼﻮﻝ ﺣ= ﻴﻮﺍﻧﻰ ﺧﻮﺩ،ﺑﺎ ﻓﺼﻮ= 5245; ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﺁﻣﺎﺩﻩ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺍﻧﺠﺎ&= #65249; ﺗﻌﻬﺪﺍﺕ = ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﺑﺨﺪﺍ،ﺑ= 5262;ﺳﻴﻠﻪ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺻ&= #65194;ﺍﻗﺖ ﺧﻮﺩ ﺑﭙﻴﺮ ﮐﺎ&= #65251;ﻞ ﻭﻭﻟﻰ ﺍﻟﻬﻰ ﺧ&= #65194;ﺍﻭﻧﺪ،ﮐﻪ ﺧﺎﺹ ﺳﺎﻟﻚ ﺩﺭ = ﺭؤﻳﺎ ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﺷ&= #65194;ﻩ ﺍﺳﺖ ﺍﮔﺮ ﺧﻮﺩ = ﻧﻴﺰ ﻗﺒﻠﺎ ﻃﺎﻟﺐ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﺯﻳﺮﺍ ﻋﺸ= ;ﻖ ﺍﻟﻬﻰ ﺑﺸﺮﻁ ﮐﺮﺍﻫﻴ&#= 1617;ت اﺯ ﺩﻧﻴﺎ ﻭﺍﺯ &#= 64400;ﺮﺍﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;،ﺗﺎ ﺁﻣﺎﺩﻩ ﻫﺰﻳﻨ&#= 65258; ﮐﺮﺩﻥ ﺁﻥ ﺑﺮﺍ&= #65263; ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﺑﺮ= 5165;ﻯ ﺗﻮﻟﺪﺍﺕ ﺑﺮﺗ&#= 65198; ﺑﻌﺪﻯ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺻﻮﺭﺕ ﮔ&= #65268;ﺮﺩ . ﻓﻠ= ﺎﺳفه عشق ﺭﺍﻋﻠّﺖ ʌ= 51;ﺸﮑل ﻮ ﻋﻴﺒﻰ ﺩﺭﺍﻧ&= #65204;ﺎﻥ ﻣﻴﺪﺍﻧﻨﺪ، ﻧ= 5258; ﺍﻳﻨﮑﻪ ﺑﺨﻮﺍ&#= 65259;ﺪ ﺭﺍﻩ ﺣﻞ ﻣﺸﮑﻠ&= #65166;ﺕ ﺑﺎﺷﺪ. ﻭ ﺍﻳﻦ ﮐ= ;ﻤﺎﻝ ﻏﻔﻠﺖ ﺍﺯ ﺍﺭﺯ&= #65205; ﻋﺸﻖ،ﭼﻪ ﺍﺯ ﻧ&#= 65224;ﺮ ﻣﺎﺩﻯ ﻭ ﺣﻴﻮﺍ&= #65255;ﻰ،ﻭﭼﻪ ﺍﺯ ﻧﻈﺮﺍﻟﻬﻰ &= #65261;ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﻫﺮ ﺭﺍﻩ ﺣ= ;ﻠّﻰ ﻏﻴﺮ ﺍﺯ ﻋﺸﻖ ﺍ= ﻟﻬﻰ،ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺑﺮﺍ&#= 65263; ﺣﻞ ﻣﺸﮑﻠﺎﺕ ﻓ&= #64401;ﺮﻯ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #64344;ﻴﺸﻨﻬﺎﺩ ﻣﻴﮑﻨﻨﺪ،ﻣﻤ@= 401;ﻨﺎﺯ ﻣﺘﺨﺼﺺ ﺃثر ﻣ= 579;بت ﻭ ﺧﻠﺎﺻﻰ ﺩﺍﺷ&= #65176;ﻪ، ﮐﻪ ﺣﻞ ﻣﺸﮑﻞ ﺭ= ﺍ ﮐﺮﺩﻩ ﺑﺎﺷﺪ،= 5251;ﺎﻧﻨﺪ ﻣﺸﮑﻠﺎﺕ ﺳﻴﺎ&#= 65203;ﻰ ﻳﺎ ﺍﻗﺘﺼﺎﺩﻯ &= #65261;ﺍﺟﺘﻤﺎﻋﻰ.ﻭ= 5247;ﻰ </spa= n>ﺟﺎﻟﺐ ﺍﻳﻨʄ= 01;ﻪ، ﻫﺮ ﺣﻞ ﻣﺸﮑﻠﻰ = ﻣﻨﺠﺮ ﺑﭙﻴﺪﺍﻳﺶ ﻣﺸ&#= 64401;ﻠﺎت ﺠﺪﻳﺪﻯ ﻣﻴﺸﻮ&#= 65193;. ﺯﻳﺮﺍ ﻫﺮ ﺳﻄﺢ = ﻭﺟﻮﺩﻯ ﺩﺭ ﻫﺴﺘﻰ،ﻣﺸ= 4401;ﻠﺎﺕ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺟﻬﺎﻥ ﺟﻬﻨﻤﻰ &= #65193;ﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ&#= 1548;ﮐﻪ ﻫﻴﭽﮕﺎﻩ ﺣﻞ ﻣ&= #65208;ﮑﻠﺎﺕ ﻧﺸﻮﺩ.ﺍﮔﺮ ﺑﺮ&= #65165;ﻯ ﮐﺴﻰ ﻳﺎ ﺑﺮﺧﻰ = ﻭﮔﺮﻭﻫﻰ ﺣﻞّ ﻣﺸﮑﻞ ﺷﺪ&#= 65257; ﺑﺎﺷﺪ،ﻧﻪ ﻓﻘ= 5218; ﺑﺴﻴﺎﺭﻯ ﺭﺍ ﺣ&= #65246; ﻣﺸﮑﻞ ﻧﻤﻰ ﮐﻨ&= #65194;،ﮐﻪ ﻣﺸﮑﻠﺎﺕ</sp= an> &#= 65153;ﻧﻬﺎ ﺭﺍ ﺑﻨﻔﻊ ﺑﺮﺧ&= #65262;ﺭﺩﺍﺭﺍﻥ ﺍﺯ ﻫﺮ ﺭﺍﻩ ﺣﻞ= ﺑﻴﺸﺘﺮ ﻣﻴﮑﻨﺪ ﺑﺨﺼﻮ&#= 65209; ﺍﻳﻨﮑﻪ ﻫﻤﻪ ﺍ&= #65255;ﺴﺎﻧﻬﺎ ﺑﮑﻤﺎﻝ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﺭﻭﺣﻰ ﻧﻴﺴﺘﻨ&#= 65194;.ﻭ ﻫﻤﭽﻨﺎﻥ ﻧﺴﻠ&#= 65260;ﺎﻯ ﺟﺪﻳﺪﻯ ﻣﺪﺍﻡ &= #65165;ﺯ ﺍﻧﻮﺍﻉ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﺩﺭ ﺍﻧﻮﺍﻉ = ﺑﺎﻟﺎﺗﺮ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;.ﺍﺭﻭﺍﺡ ﺃﺗﻤﻰ ﮐﻪ ﻣﻴﺨ&= #65262;ﺍﻫﻨﺪ ﮊﻧﺘﻴﮑﻰ ﻭﺯﻧ&#= 65194;ﻩ ﺷﻮﻧﺪ،ﻭﻳﺎ ﺍ= 5197;ﻭﺍﺡ ﻣﻮﻟﮑﻮﻟﻰ ﮐﻪ &= #65251;ﻴﺨﻮﺍﻫﺪ ﭼﻨﺎﻥ ﺷﻮﻧﺪ،</s= pan> </spa= n>ﻳﺎ ﺑﻴﻚ ﻋﻀA= 262; ﺯﻧﺪﻩ،ﻭﺑﺎﻟ= ;ﺄﺧﺮﻩ ﺑﻤﻮﺟﻮﺩﻯ ﺯﻧ&#= 65194;ﻩ ﮐﻪ ﻣﺎ ﻣﻴﺸﻨﺎ&= #65203;ﻴﻢ ﺩﺭ ﺑﻴﺎﺑﻨﺪ.ﮐ&= #65258; ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﺍﺭﻭﺍﺣﺸﺎﻥ ﺩ&#= 65197; ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺗﻌﺎﻟﻰ ﺧﻮﺍﻫ&#= 65194; ﻳﺎﻓﺖ.ﺻﺮﻑ ﻧﻈ&= #65198; ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺘ&= #65264; ﺗﻌﺪﺍﺩ ﺍﻧﻮﺍ&#= 65225; ﻧﺒﺎﺗﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﺩ&= #65197; ﻓﺼﻮﻝ ﺁﺧﺮ ﻧﻮ&= #65227;ﻰ ﺧﻮﺩ،ﭼﻮﻥ ﻣﻴ= 5252;ﻮﻥ ﻭﮔﻮﺭﻳﻞ ﺑﻌﻨ&#= 65262;ﺍﻥ ﻣثاﻝ،ﺩﺭ ﻓﺼʌ= 62;ﻝ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;.ﮐﻪ ﺍﺻﻄﻠﺎﺣﺎ ﻣﻴ&#= 65252;ﻮﻧﻬﺎﻯ ﺍﻧﺴﺎﻥ ﻧﻤﺎ،= 5261; ﻳﺎ ﺣﺘﻰ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﻣﻴﻤﻮﻥ ﻧﻤﺎﻫ&#= 65204;ﺘﻨﺪ. ﻭﺑﻌﺪ ﺍﺯ ﺻﻌﻮ&= #65193;ﺍﺭﻭﺍﺡ ﺑﺸﺮﻯ ﻣﺬﮐﻮﺭ&#= 1548;ﺩﺭﺻﺪﻫﺎ ﻭﻫﺰﺍﺭﻫﺎﻧﺴ= 5192;ﺒﺸﺮﻳﻌﺎﻗﺒ᥵= 4; ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﺧﻮﺩ ﻭﺑﺪﻭﻥ ﻫ&= #65198; ﻗﻬﻘﺮﺍﺋﻰ ﻭﮐ&#= 65166;ﺭﻣﺎﺷﺪﻥ ﺩﺭ ﻓﺼﻮﻝ ﺁﺧﺮ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺘﺪﺭﻳ&#= 65182; ﺑﻌﻘﻞ ﻭ ﺍﺭﺍﺩ&= #65257; ﻭ ﺻﺒﺮ ﻭﻧﻴﺮﻭ&= #65263; ﺩﺭﻙ ﻋﺸﻖ ﻭﺭﺯ&= #65263;،ﻭ ﺩﺭﻙ ﻣﺴؤﻟﻴّA= 174; ﻭ ﺷﻨﺎﺧﺘﻦ ﺭﺍ&= #65257; ﺁﻳﻨﺪﻩ ﺃﺑﺪﻯ &= #65191;ﻮﺩ،ﻭﺍﺭﺩ ﺻﺤﻨﻪ ﺯﻧﺪﮔﻰ &= #65251;ﻴﺸﻮﻧﺪ.ﮐﻪ ﭘس ﺍﺯ ﺭﺷﺪ ﺟﺴ&= #65250; ﻭ ﺗﻌﻠﻴﻤﺎﺕ ﺫ&= #65259;ﻨﻰ،ﺑﺎ ﺩﺭﻳﺎﻓﺘﻬﺎﻯ &#= 65251;ثبت ﻭﻣﻨﻔﻰ ﺍﺯ ﻋﺎ&= #65193;ﺍﺕ ﺩﺭ ﺭﻭﺍﻥ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺧﻮﺩ،ﻧﻮﺑﺖ ﺳ= 5248;ﻮﻙ ﺍﻟﻬﻰ ﻭﺗﺰﮐی= 607; ﺘﻤﺎﻡ ﺁثاﺭ ﺑ= 5166;ﻗﻰ ﻣﺎﻧﺪﻩ ﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ &#= 65235;ﺼﻮﻝ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻭﺣﺘﻰ ﺁثاﺭ ﺩ= 5261;ﺭﻩ ﻃﻔﻮﻟﻴّﺖ ﻭ ﺣ&#= 65268;ﻮﺍﻧﻴّﺖ ﮐﻪ ﺑﺎ ﺟﻬﺎﻟﺘ&= #65260;ﺎ ﻭ ﻏﻔﻠﺖ،ﺑﺒﺮ= 5191;ﻰ ﻋﺎﺩﺍﺕ ﻭ ﻋﻘﺎ&= #65267;ﺪ ﻭﺭﻓﺘﺎﺭﻫﺎی = 5236;ﺎﺳﺪ ﺍﺯﻧﻈﺮﺭﻭﺍﻧ= 5264; ﺍﻧﺴﺎنی گرﻓ᥵= 6;ﺎﺭﺷﺪﻧﺪ، ﮐﻪ ﺑﺎﻳﺪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﮐﻨﺪ.ﻭﺑﺎ ﮐﻤﻚ = ﺧﺪﺍﻭﻧﺪ،ﻣﻮA= 183;ﻮﺩﻯ ﺳﺎﻟﻚ ﺩﺭﺑﻠﺎ&#= 65267;ﺎ ﻭ ﻓﺘﻨﻪ ﻫﺎ ﻭ ﺍ= ;ﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺧﺪﺍ&= #65261;ﻧﺪ، ﮐﻪ ﺧﺎﺹ ﺳﺎﻟﻚ = ﺩﺭ ﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ &= #65183;ﺪﻳﺪ ﻣﺘﻮﺍﻟﻰ،ﺑﺮA= 165;ﻯ ﻫﻔﺖ ﻣﺮﺣﻠﻪ ﺷ&= #65260;ﻮﺩﻯ ﺑﻮﺳﻴﻠﻪ ﻣﺪﺑ&#= 1617;ﺮﺍﻥ </spa= n>ﺍﻟﻬﻰ ﻫﺮ ﺳA= 166;ﻟﻚ ﺗﻨﻈﻴﻢ ﻣﻴﮕﺮ&#= 65193;ﺩ ﻭ ﭘس ﺍﺯ ﻫﻔﺖ ﺷ= ﻬﻮﺩ،ﺑﺨﺼﻮﺹ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﻭ&= #65165;ﺟﺐ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻫ&= #65252;ﻪ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ، ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65255;ﻮﺍﻉ ﺑﺮﺗﺮ ﻭﺑﺮﺗﺮ &= #65175;ﺎ ﺃﺑﺪ ﭘﻴﺶ ﺑﺮﻭ&= #65193;.ﻭ ﺑﺪﻭﻥ ﻣﺸﮑﻠﺎ&#= 65173; ﮐﺎﺭ ﻭ ﮐﺴﺐ ﺗﺠ= ﺮﺑﻪ ﺍﺯ ﺯﻧﺪﮔﻰ ﺩﺭ&= #65193;ﻧﺎﻙ ﻣﻴﺴّﺮ ﻧﻴﺴﺖ.&#= 64400;ﻪ ﺩﺭ ﺭﻓﺎﻩ ﻭ ﻗﺪ= ﺭﺕ ﻭﺯﻳﺒﺎﺋﻰ ﻭ ﻏ&= #65268;ﺮﻩ،ﺟﺰ ﻭﺳﻴﻠﻪ ﮔﻨﺎﻩ &= #64400;ﺎﺭﻯ ﻭﻓﺴﺎﺩ ﺑﻴﺒﺸ&#= 65176;ﺮ ﺭﻭﺍﻥ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﻣﻴﺒﻴﻨﻴ&= #65250; ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺍ&= #64404;ﺮ ﻫﻢ ﮐﺎﺭﺷﺎﻥ ﺩ&= #65197;ﺳﺖ ﺑﺎﺷﺪ، ﺭﺍﻩ ﺣ&#= 65246; ﻣﻮﻗّﺖ ﺩﺍﺭﻧ= 5194;،ﻭﻣﻔﻴﺪ ﺑﺮﺍﻯ ﺑﺮﺧﻰ،= 5227;ﻠﻴﻪ ﻣﻨﺎﻓﻊ ﺩﻳﮕﺮ&#= 65165;ﻥ.ﺍﻣﺎ ﻋﺸﻖ ﺍﻟﻬﻰ ﺧﺎ&= #65209; ﺷﺨﺺ ﺍﺳﺖ، ﻭﺩ&#= 65203;ﺘﻮﺭﻯ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65261;ﮐﻞ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻴ&#= 65204;ﺖ.ﺗﺎ ﺧﻮﺩ ﺑﮑﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﺑﺮﺳﻨﺪ، ﻭﺩﺭ= 5169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﮐﻤﻚ ﺑ= 4381;ﻨﺪ ﺳﺎﻟﻚ ﻭﻣﺴﺘﻌ&#= 65194; ﺩﻳﮕﺮﻯ ﺑﻨﻤﺎ&#= 65267;ﻨﺪ.ﻭﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﭘﺸ&#= 65174; ﮔﺮﺩﻥ ﺍﺯ ﻟﺤﺎ&= #65221; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261;ﻧﻮﻋﻰ ﻭﻓﺼﻞ ﻧﻮﻋﻰ،= 5261; ﺣﺘﻰ ﻓﺼﻞ ﻓﺮﺩ&= #65263; ﻫﺴﺘﻨﺪ.ﮔﻮﺋﻰ &= #65165;ﺯ ﺍﺑﻠﻴس ﻋﺪﻡ،A= 175;ﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠ&#= 65238; ﺍﻟﻠﻪ،ﺩﺭ ﺳﺘ= 5262;ﻧﻰ ﭘﺸﺘﮕﺮﺩﻥ ﻭﺟ&#= 65262;ﺩ ﺩﺍﺭﻧﺪ.ﭘﺶ ﺭﺍ&= #65257; ﺣﻠﻬﺎ ﺗﻨﻬﺎ ﺍ&= #65255;ﻔﺮﺍﺩﻯ ﻣﻴﺴّﺮ ﺍﺳﺖ،A= 261;ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺩﺭﺧﻮ&#= 65193;ﺵ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194; ﮐﻪ ﮐﺎﻣﻞ ﺷﻮﺩ.= ﻭ ﺷﺎﻳﺪ ﻣﺮﺑّﻰ &#= 64380;ﻨﺪ ﻧﻔﺮ ﺷﻮﺩ.ﻭﺧﻮ&= #65193; ﻧﻴﺰ ﺑﺎﺩﺍﻣﻪ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﻭﮐﺎﺭﺑﺮ= 5193; ﺩﺍﺩﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ﻰ ﺑﺮﺍﻯ ﺧﺪﻣﺎﺕ &= #65165;ﻟﻬﻰ ﺑﺪﻳﮕﺮﺍﻥ،ﺑA= 228;ﻨﻮﺍﻥ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ&#= 1548;ﺷﺎﻳﺪ ﮐﺮﺍﻣﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﺩﺭ ﺗﻮﻟﺪ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ ﺑﻴﺎﺑﺪ.ﻭ&= #65169;ﺠﺎﻯ ﻓﺼﻞ ﺍﻭﻝ ﺩﺭ ﭼ= ﻨﺪ ﻓﺼﻞ ﺑﺎﻟﺎﺗﺮ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﻨﺪ.ﻭ ﺑﺨﻮﺑﻰ ﺭﻭﺷﻦ &= #65251;ﻴﺸﻮﺩ،ﮐﻪ ﻋﺸﻖ ﺳﻠﻮﮐﻰ ﺗ&= #65256;ﻬﺎ ﺣﻞّ ﻣﺸﮑل ﺧﻮ= 5193; ﺍﻧﺴﺎﻥ،ﻭﭼﻨA= 194; ﺍﻧﺴﺎﻥ ﺍﻃﺮﺍ&#= 65233; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ.ﻭﻫﺮﮔﺰ ﺟ&= #65260;ﺎﻥ ﻳﮑﺪﺳﺖ ﺳﺎﻟﻚ &= #65207;ﺪﻧﻰ ﻧﻴﺴﺖ. ﭘس ﻣﺸﮑ&= #65248;ﺎﺕ ﻫﻤﻴﺸﻪ ﻫﺴﺖ ﻭ&= #65183;ﻬﻨﻢ ﻫﻤﻴﺸﻪ ﺟﻬﻨّ= 5250; ﺍﺳﺖ.ﻣﮕﺮ ﺑﻘﻮ&= #65245; ﺩﺭﻭﻳﺸﻰ، ﮐﻪ &#= 65251;ﻴﺨﻮﺍﻫﺪ ﺑﻬﺸﺖ ﮐﻮﭼﮑﻰ &= #65193;ﺭ ﻣﻴﺎﻥ ﺟﻬﻨﻢ ﺑ&= #65198;ﭘﺎ ﻧﻤﺎﻳﺪ،ﮐﻪ ﻫ= 5252;ﺎﻥ ﻋﺰﻟﺘﮕﺎﻩ ﺳﻠ&#= 65262;ﮐﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ .<o:p></o= :p> = 5207;ﻴﻠﺮ ﺷﺎﻋﺮ ﺍﻟﻤﺎﻧ&#= 65264; ﺩﺭ ﺳﺮﺍﺳﺮ &#= 65227;ﻤﺮ ﺟﺰ ﺭﻧﺞ ﻧﺪﻳﺪ&= #1548;ﻭﻟﻰ ﺍﺯ ﺳﻌﺎﺩﺕ ﻭﻋ&= #65208;ﻖ ﺧﻮﺩ ﻳﺎﺩ ﻣﻴﮑ&= #65198;ﺩ. ﮔﻮﺋﻰ ﺃﻳّﻮﺏ &#= 64344;ﻴﺎﻣﺒﺮ ﺯﻧﻮﻥ ﺍﺳﺖ،ﮐ= 5258; ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﮑﻤﺎﻝ ﺍﻟﻬﻰ ﺧﻮﺩ،ﭼ= 5262;ﻥﻫﺮﺩﺭﻭﻳﺶ ﺳﺎﻟﮑﻰ ﺭﻧﺞ ﺩ&= #65261;ﺭﻩ ﺳﻠﻮﻙ ﺭﺍ ﺑﺮﺩ&= #65257; ﺍﺳﺖ.ﻭﻫﺮﭼﻪ ﺑ&= #65248;ﺎ ﻭﻓﺘﻨﻪ ﻭ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﺩﺭ ﻫﻔﺖ ﺳﺮﻧﻮ&= #65207;ﺖ ﺳﻠﻮﮐﻰ ﺍﻭ ﺷﺪ&= #65267;ﺪﺗﺮ ﺑﺎﺷﺪ،ﺳﭙﺎﺳ@= 405;ﺬﺍﺭ ﺗﺮ ﺍﺳﺖ.ﺯﻳﺮﺍ = ﻋﻤﻴﻘﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺧ&#= 65262;ﺍﻫﺪ ﺩﺍﺷﺖ.ﮐﻪ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﭘﺎﻙ ﺳﺎ&= #65199;ﻯ ﺭﻭﺍﻥ ﺭﺍ ﻣﻴﮑ&= #65256;ﻨﺪ.ﻭﻟﻰ ﭘس ﺍﺯ ﺑﺎﺯ ﮔﺸ&= #65174; ﺑﺨﻠﻖ،ﻣﻴﺘﻮA= 165;ﻧﺪ ﭼﻮﻥ ﭘﺎﺩﺷﺎﻫ&#= 65166;ﻥ ﺯﻳﻨﺖ ﻭﺯﻧﺪﮔ&#= 65264; ﻭﺯﻧﺎﺷﻮﺋﻰ ﺩ&#= 65165;ﺷﺘﻪ ﺑﺎﺷﺪ.ﮔﺮﭼﻪ ﺑ&= #65166;ﺯ ﺍﺩﺍﻣﻪ ﺯﻧﺪﮔ&#= 65264; ﺩﺭﻭﻳﺸﻰ ﻣﻴﺪ&#= 65259;ﺪ،ﺗﺎ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ&#= 1548; ﻭ ﺑﺮﺍﻯ ﺗﻮﻟﺪ = ﺑﻌﺪﻯ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65268;ﺸﺘﺮ ﻓﺮﺍﻫﻢ ﮐﻨﻨﺪ.&= #65165;ﻣﺎ ﺍﻳﻦ ﻋﺸﻖ ﺭﺍﻩ = ﺳﻠﻮﮐﻰ ﻭﻭﺳﺎﺋﻂ ﺍﻟﻬ&#= 65264; ﺍﻭ ﺑﻮﺩﻩ ﺍﺳﺖ.= ﻭ ﺳﻌﺎﺩﺕ ﺩﺍﺷﺖ&#= 1548;ﭼﻮﻥ ﺟﺸﻦ ﻋﺒﺪ ﺳﻌﻴ&= #65194; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻭﺍﻟﻮﻫﻴّﺖ ﺷ= 5260;ﻮﺩ ﻧﻬﺎﺋﻰﺧﻮﺩﺭ= 5165; ﺩﺍﺷﺖ.ﺗﻤﺎﻡ ﺍ&= #65227;ﻴﺎﺩ ﻣﻠﻞ ﻣﺨﺘﻠﻒ، &#= 65259;ﻤﻴﻦ ﻋﻴﺪ ﻧﺠﺎﺕ ﺳﺎ&= #65247;ﻚ ﺍﺳﺖ.ﭼﻪ ﻋﻴﺪ ﻳ= ﻠﺪﺍ ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﺍ&= #65247;ﻬﻰ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﺑﺎﺷﺪ،ﻳﺎ ﻋﻴ= 5194; ﻣﻴﻠﺎﺩ ﺗﻮﻟﺪ &= #65193;ﻭﻡ،ﻭﻳﺎ ﻋﻴﺪ ﻗﺮﺑﺎﻥ ﮐ&= #65258; ﺁﺯﻣﺎﻳﺶ ﺳﺨﺖ &= #64400;ﺸﺸﺘﻦ ﻧﻔس ﺍﻣّﺎﺭﻩ</sp= an> </spa= n>ﺭﺍ،ﺩﺭ ﻣﺮᤨ= 2; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺩﺭ ﺣﺞ= ﺃﮐﺒﺮ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺩﺍﺭﺩ.&#= 65261;ﮔﺮﭼﻪ ﺗﻤﺎﻡ ﻣﺮﺍﺳﻢ &= #65187;ﺞ ﮐﻌﺒﻪ ﻳﺎ ﺍﻭﺭ&= #65207;ﻠﻴﻢ ﻭ ﺍﺳﺘﺨﺮ،ﻭ ﺍ&#= 65227;ﻤﺎﻝ ﺗﺸﺮﻳﺎﻓﺘﻰ ﻭ&#= 65165;ﺗﻴﮑﺎﻥ ﻭﮐﻠﻴﺴﺎﻫﺎ، = 5203;ﺮﺍﺳﺮ ﻧﻤﺎﻳﺶ ﻣﺎﺩﻯ &= #65165;ﺯ ﺍﻣﻮﺭ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﺍﮔﺮ &= #65175;ﻔﺴﻴﺮ ﻭ ﺑﺮﺩﺍﺷﺖ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺍﺯ ﺁﻧﻬ&= #65166; ﺑﺸﻮﺩ. ﻭﺍﻟّﺎ &= #64380;ﻮﻥ ﺩﺭ ﺣﮑﻢ ﻋﺎﺩﺕ&= #65251;ﻠﻞﻭﺧﺮﺍﻓﺎA= 173;ﻓﺴﺎﻧﻬﺎﻯﺑﻴ= ;ﺸﺘﺮﻧﻴﺴﺖ.<o:p></o:p></span= > = 5227;ﺸﻖ ﺭﺍ ﻧﻴچه ﭽﻮﻥ &#= 65203;ﺘﺎﺭﮔﺎﻥ ﺩﺭﺷﺐ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ.ﮐﻪ ﮔﻤﺮﺍﻫﺎﻥ ﺭﺍ &= #65169;ﺴﺎﺣﻞ ﻧﺠﺎﺕ ﻳﺎ ﻣﻨﻄ&= #65240;ﻪ ﺁﺑﺎﺩﻯ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ.ﺍﮔﺮ ﻫﻴﭻ ﻋﻠﺎﻣﺖ ﻭ&= #65255;ﺸﺎﻧﻬﺎﻯ ﺩﺭ ﺭﺍﻩ ﺑﺮﺍﻯ = ﻣﺴﺎﻓﺮ ﻧﺒﺎﺷﺪ.ﺯﻳﺮﺍ &= #65193;ﺭ ﺩﺭﻳﺎﻫﺎﻯ ﺍﺣ&#= 65262;ﺍﻟﻰ ﻭ ﺭﻭﺍﻧﻰ،ﻭ ﺩ&#= 65197; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #64344;ﺮ ﻫﻴﺠﺎﻥ ﻭ ﺭؤﻳ&#= 65166;ﻫﺎﻯ ﺷﺒﻬﺎﻯ ﺗﺎﺭﻳ&#= 65242;،ﻫﻴﭻ ﻧﺸﺎنه اﻯ ﺍﺯ = 5227;ﻠﺎﺋﻢ ﺭﺍﻩ ﻧﻴﺴﺖ.ﻭﻟ&= #65264; ﺳﺘﺎﺭﻩ ﺷﻤﺎﻝ &= #65261;ﻳﺎ ﺻﻮﺭﺕ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺍﻟﻬﻰ، ﻭﻳﺎ ﺍ&#= 65251;ﻴﺪ ﺁﺧﺮﻯ ﺩﺭ ﭼﻨﻴ&= #65254; ﺩﺭﻳﺎﻫﺎ ﻭ ﺻﺤ&= #65198;ﺍ ﻫﺎﻯ ﺑﻰ ﻧﺸﺎﻥ&= #1548;ﺟﺰ ﺭﺍﻫﻨﻤﺎﻯ ﭘﻴ&#= 65198; ﻭﮐﺸﺘﻰ ﺑﺎﻧﻰ &= #65261;ﻟﻰّ ﺍﻟﻬﻰ ﻧﻮﺡ ﮐﺸ&= #65176;ﻰ ﺑﺎﻥ ﺳﺎﻟﻚ ﻧﻴ&= #65204;ﺖ،ﮐﻪ ﺑﻤﻘﺼﺪ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ.ﮐﻪ ﺣﺘﻰ ﺍﺯ ﺍﺗﻠﺎ&= #65233; ﻋﻤﺮ ﻓﻌﻠﻰ ﺟﻠ&= #65262;ﮔﻴﺮﻯ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺍ&#= 65199; ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻗ&= #65260;ﻘﺮﺍﻫﺎﻯ ﻧﻮﻋﻰ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺩﺭ= ﺟﻬﻨّ= ﻢ ﺟﻬﺎﻥ ﺣﻔﻆ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﻭ ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65227;ﻈﻴﻢ ﺍﻟﻬﺎﻣﻰ ﻭ ﺭؤ&#= 65267;ﺎﺋﻰ،ﻭ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔت هزار ﺳﺎ᥼= 5; ﺑﻌﺪ ﻣﻴﺮﺳﺎﻧﺪ.ﺍﻳ&#= 65254; ﻋﺸﻖ ﺍﻟﻬﻰ ﺩﺭ = ﺳﻠﻮﻙ ﺑﺎﻭﻟﻰ ﺍﻟﻬﻰ &= #65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ، ﺭﻭ= 5207;ﻨﻰ ﺑﺨﺶ ﺭﺍﻩ ﺍﻧﺴ&= #65166;ﻥ،ﻭ ﺑﻬﺘﺮﻳﻦ ﺍﻧﻔ&#= 65228;ﺎﻟﺎﺕ ﺭﻭﺍﻧﻰ ﻭ ﻓﮑﺮ&= #65263; ﻭ ﺫﺍﺗﻰ ﺍﻧﺴﺎ&= #1606; اﺳﺖ. ﮐﻪ ﺷﻬﻮﺩ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ،ﺗﻨﻬﺎ = 5227;ﻠﺎﺋﻢ ﻣﻴﺎﻥ ﺭﺍﻩ،ﺗ= 5166; ﺗﺠﻠّﻰ ﺧﺪﺍﻭ= 5255;ﺪ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﻫﺮ= ;ﻣﺮﺣﻠﻪ ﺗﻮﻓﻴﻖ ﺑﻴﻚ ﺷ&= #65260;ﻮﺩ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﺩ&= #65247;ﻴﻞ ﺩﺭﺳﺖ ﺑﻮﺩﻥ ﻣ&= #65204;ﻴﺮ ﺭﺍﻩ ﺍﻟﻬﻰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﭘس ﺍﺯ ﭘﻨﺞ ﺷ= ﻬﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﻭﻟ&#= 65166;ﻳﺖ ﻣﺤﻤﺪﻯ ﮐﻪ ﺣﺠ&= #65260;ﺎﻯ ﻋﻤﺮﻫﺎﻯ ﻫﺴﺘ&#= 65256;ﺪ.ﻭﻫﺮﻳﻚ ﺩﺭ ﻳﻚ ﺗﻮﻟﺪ ﺑ= ﺸﺮﻯ ﻭ ﭘﻴﺎﻣﺒﺮ ﺷﺪ&= #65253; ﺑﺪﺳت ﻤﻴﺂﻳﻨ= 5194; ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ &= #64344;س اﺯ ﺗﺠﺪﻳﺪ ﺷﻬ&#= 65262;ﺩﻫﺎﻯ ﻗﺒﻠﻰ ﻭﺑﺎ ﻭﺿ&= #65226; ﺑﻬﺘﺮﻯ،ﺑﺸﻬA= 262;ﺩ ﺷﺸﻢ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس می ﺮﺳA= 194;، ﮐﻪ ﻣﻮﻋﻮﺩ ﺯﺭ&= #65193;ﺷﺖ ﻭﻣﺤﻤﺪ ﮐﺎﺷﻒ &= #65255;ﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﻫ= 5236;ﺘﻢ،ﻭ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺭﺍ = ﻣﻴﻨﻤﺎﻳﺪ.ﺁﻧ&#= 64405;ﺎﻩ ﺍﺭﻭﺍﺡ ﺗﻤﺎﻣ&#= 65264; ﮐﺎﻣﻠﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺑﺎ ﺷﻬﻮﺩ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ ﺧﻮﺩﺭﺍ ﻣ&= #65268;ﻨﻤﺎﻳﺪ.ﻭ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﺑﻴﺸﺘﺮ ﺍ&= #65199;ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯﻭ ﺩ&= #65267;ﮕﺮ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺩﺭﺗﺴﻠﻴﻢ ﻣﻬ&#= 65194;ﻯ ﻣﻮﻋﻮﺩ ﺑﺎ ﻭﻟ&= #65166;ﻳﺖ ﺯﻧﺪﻩ ﺍﻭﺩﺭﻣ&#= 65268;ﺂﻳﻨﺪ. ﻭﺑﺎﻟﺄﺧﺮﻩ ﻋ&#= 65208;ﻖ ﺍﻟﻔﺒﺎﻯ ﺯﻧﺪ&#= 64404;ﻰ،ﻭﺗﻨﻬﺎ ﺍﺭﺯﺵ ﺩﺭﺑﻴﻦ &= #65259;ﻤﻪ ﺍﺭﺯﺷﻬﺎ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻋﺸﻖ ﺷﻬﻮﺩﻯ ﺑ&= #65198;ﺗﺮﻳﻦ ﺳﺘﺎﺭﻩ ﺑﺮﺍﻯ &= #65251;ﺴﻴﺢ ﺑﻮﺩ.ﮐﻪ ﺑﺮﺍﻯ = ﻣﺤﻤﺪ ﺑﺪﺭ ﻣﻨﻴﺮ ﻣﺎ&= #65257; ﺷب ﭽﻬﺎﺭﺩﻩ، = 5169;ﺎﻟﺎﺗﺮﻳﻦ ﺳﺘﺎﺭﻩ ﺭﺍﻫﻨ&#= 65252;ﺎﻯ ﻣﺴﺎﻓﺮ ﻭﻟﺎﻳ&#= 65174; ﺍﻭ ﮔﺮﺩﻳﺪ.ﺗﺎ<= /span> </spa= n>ﻧﻮﺑﺖ ﺑﻤﻬʋ= 94;ﻯ ﻣﻮﻋﻮﺩ ﺑﺮﺳﺪ که ﻨﻮﺭ ﺧﻮﺭﺷ= 5268;ﺪ ﺷﺎﻳﺪ ﺭﺍﻫﻨﻤ&#= 65166;ﻯ ﺳﺎﻟﮑﺎن اﻟﻬA= 264; ﺁﻥ ﻭﻟﺎﻳت ﻤﻬ&#= 65194;ﻭﻯ ﺑﺎﺷﺪ.ﻭﺩﺭ ﺗﺠ&= #65198;ﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﮐﻪ ﻋﻠﺎﻭﻩ ﺑﺮ = ﻗﺮﺹ ﻣﺎﻩ ﺳﻤﺒﻮﻝ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍ ﻣﮑ&#= 65198;ﺭﺍ ﺩﻳﺪه اﻡ،ﺍﺯ A= 203;ﻘﻒ ﺑﺎﻟﺎﻯ ﺳﺮﻡ،= 5197;ﻭﺯﻧﻬﺎﻯ ﺑﺴﻴﺎﺭ ﮐﻮﭼﻚ &= #65193;ﻳﺪﻡ،ﮐﻪ ﺧﻮﺭﺷﻴﺪ ﺩﺭ ﺣ&= #65198;ﮐﺖ ﺧﻮﺩ،ﻧﻮﺭﺵ ﺭ= 5165; ﺍﺯ ﺍﻳﻦ ﺭﻭﺯﻧ&= #65258; ﺑﺪﺍﺧل ﻮﺑﺴﻴ= 5166;ﺭ ﻧﻴﺮﻭﻣﻨﺪ ﻣﻴ&#= 65236;ﺮﺳﺘﺎﺩ.ﻭﺟﺎA= 247;ﺐ ﺍﻳﻨﮑﻪ ﺑﺎ ﻃﻮ&= #65247;ﺎﻧﻰ ﺷﺪﻥ ﺍﻳﻦ ﺩﻳﺪ&= #65165;ﺭ، ﻫﺮﮔﺰ ﻧﻪ ﻣﺮﺯ = ﺁﻏﺎﺯ ﻭﻧﻪ ﻣﺮﺯ ﭘﺎﻳ&= #65166;ﻧﻰ ﺍﻳﻦ ﻗﺮﺹ ﺧﻮﺭ&= #65207;ﻴﺪ ﺭﺍ ﻧﺪﻳﺪﻡ. ﮔﻮ= ﺋﻰ ﺗﻤﺎﻡ ﺁﺳﻤﺎﻥ &= #65197;ﺍ ﻗﺮﺹ ﺧﻮﺭﺷﻴﺪ &= #65165;ﺷﻐﺎﻝ ﮐﻨﺪ.ﺁﻧﮕﺎﻩ ﻧ&= #65262;ﺭ ﺷﺪﻳﺪ ﭼﻪ ﺭﺳﺪ = ﺑﺤﺮﺍﺭﺕ ﻭ ﺟﺎﺫﺑﻪ ﺁﻥ، &= #65259;ﻤﻪ ﭼﻴﺰ ﺭﺍ ﺧﻮﺍﻫ&= #65194; ﺳﻮﺯﺍﻧﺪ. ﻣﮕﺮ = ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻭﺳﺎﺧﺘﻤﺎʌ= 53; ﭼﺸﻢ ﻭ ﺷﺮ= ;ﺍﻳﻂ ﻓﻴﺰﻳﮑﻰ ﻭ ﺭﻭ&= #65165;ﻧﻰ ﺁﻧﺎﻥ،ﻃﺎﻗﺖ = 5193;ﻳﺪﺍﺭ ﺧﻮﺭﺷﻴﺪ ﺣﻘﻴ&#= 65240;ﺖ ﺭﺣﻤﺎﻧﻰ ﺭﺍ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭﺗﺎﺯ&= #65257; ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ&#= 1548;ﺳﻤﺒﻮﻝ ﻧﻮﺭ ﻫﺪﺍﻳﺖ ﺍ&= #65255;ﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﭼ&#= 65258; ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐ&= #65258; ﻗﻄﻌﺎ ﻫﻴﭻ ﺷﺒ&= #65166;ﻫت ﺁن اﻧﻮﺍﻉ ﺑﺮ= 5175;ﺮ ﺑﺎ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻧﺪﺍﺭﺩ.ﻭ ﻫﺮﺩ&= #65261; ﻧﻴﺰ ﻫﻴﭻ ﺷﺒﺎ&= #65259;ﺘﻰ ﺑﺎ ﺍﺣﻮﺍﻝ ﻭﺍ&= #65251;ﻮﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺪ&= #65165;ﺭﻧﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻴ&= #64379; ﺷﺒﺎﻫﺘﻰ ﺩﺭ ﺍ&= #65227;ﻤﺎﻝ ﺗﮑﺎﻣﻠﻰ ﻭﺯﻧ&#= 65194;ﮔﻰ ﻧﻮﻋﻰ ﺑﺎ ﻧﻮﻉ = ﻣﻴﻤﻮﻥ ﻧﺪﺍﺭﻧﺪ.ﻭ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟکان ﻮﻟﺎʌ= 67;ﺘﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺷﺸ&= #64405;ﺎﻧﻪ،ﺍﻳﻦ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺭ&#= 65165;ﻫﻨﻤﺎﻯ ﺩﺭ ﺁﺳﻤﺎﻥ ﻋﻮ&= #65165;ﻟﻢ ﺍﻟﻬﻰ ﭼﻮﻥ ﺳﺘ&= #65166;ﺭﻩ ﻭ ﻣﺎﻩ ﻭﺧﻮﺭﺷ&= #65268;ﺪ،ﺍﺭﺯﺷﻤﻨʋ= 94;ﺗﺮﻳﻦ ﻟﺬﺕ ﻣﻌﻨﻮﻯ ﻭ&= #65251;ﻴﻨﻮﻯ ﻭﺳﻌﺎﺩﺕ ﺑﺮﺍ&#= 65263; ﺷﺎﻫﺪﺍﻥ ﺁﻥ ﺩ&= #65165;ﺭﺩ.ﮐﻪ </spa= n>ﻋﻘﻠﻬﺎﻯﺑ᥷= 8;ﺗﺮ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻨّﻰ ﺑﺎﻟﺎﺗﺮ ﻧﻴﺰ &= #65169;ﻬﻤﺮﺍﻩ ﺩﺍﺭﻧﺪ. ﻭ ﻓﻌﻠ= ﺎ ﺷﻬﻮﺩ ﺑﺪﺭﻣﻨ&#= 65268;ﺮ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣ&#= 65198;ﺯ ﭘﺎﻳﺎﻧﻰ ﻭ ﺟﺪ&= #65165; ﮐﻨﻨﺪﻩ ﻗﻄﻌﻰ &= #65165;ﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﺗﺎ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻧﻰ، ﺑﺎ &#= 65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻧﺎﻣﺤﺪﻭﺩ ﺍﺳ&#= 65174;. ﻭ ﻫﻨﮕﺎﻣﻰ ﮐﻪ = ﺳﺎﻟﻚ ﺍﻳﻦ ﺷﻬﻮﺩﻫﺎ &= #65197;ﺍ ﺩﺳﺖ ﮐﻢ ﻣﻴﮕﻴ&= #65198;ﺩ،ﮐﻪ ﻋﺸﻖ ﻭﻋﺎﺷﻖ ﻭ&= #65251;ﻌﺸﻮﻕ ﻳﮑی ﻤﻴﺸﻮﻧﺪ. &= #65261;تثلیث ﻤﺴﻴﺢ ﺭﺍ ﺑﻴﺎ&= #65193; ﻣﻴﺂﻭﺭﺩ.ﮐﻪ ﺁ&= #65255;ﮕﺎﻩ ﻣﺴﻴﺢ،ﻭﻧﻮﺭ = 5207;ﻬﻮﺩﻯ ﺍﻭ،ﻭ ﺧﺪﺍﻭﻧ= 5194; ﺍﻟﻠﻪ، ﻫﺮﺳﻪ &#= 65193;ﺭ ﻳﻚ ﻣﺎﻫﻴّﺖ ﻣ&#= 65248;ﮑﻮﺗﻰ ﺑﺮﺍﻯ ﻣﺴﻴﺢ ﺑ&= #65262;ﺩﻧﺪ،ﻭﺗﺎ ﺯﻧﺪﻩ ﺑﻮﺩ.ﮐﻪ = ﻋﻴﻨﺎ ﺩﺭ ﻣﻮﺭﺩ ﻣﺤﻤ&= #65194; ﻭ ﻫﺮ ﮐﺎﻣﻞ ﻣﺤ= ﻤﺪﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻧﻴﺰ ﺻﺎﺩﻕ ﺍﺳ&= #65174;.ﻭ ﺩﺭ ﻣﻮﺭﺩ ﻣﻬﺪ&= #65263; ﻣﻮﻋﻮﺩ ﻧﻴﺰ ﺻ&= #65194;ﻕ ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﻭ= ﻫﺮ ﺑﺎﺭ ﻫﻢ ﻋﺎﺷﻖ = ﺍﻟﻬﻰ ﺗﺮ،ﻭﻫﻢ</spa= n> &#= 65251;ﻌﺸﻮﻕ ﺑﺎﻟﺎﺗﺮ،ﻭ ﻫ= 605; ﺒﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ ﻧﺰﺩﻳﮑﺘﺮ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ. ﭼﻮﻥ ﻫﻤﻪ ﺩﺭ ﺧ= ﺪﺍﻯ ﺍﻟﻠﻪ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﻧﺪ ﮐﻪ ﺩﺭ ﻫﺴﺘﻰ ﺟ= ﺰ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻣﻮﺟﻮﺩﻯ ﻧﻴﺴ&#= 65174;،ﻭ ﺑﻘﻴﻪ ﺗﺠﻠّﻴ= 5166;ﺕ ﺻﻔﺎﺗﻰ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺩﺭ ﺍﻧﻮﺍﻉ ﻫﺴ&= #65176;ﻨﺪ. ﭘس&= #65227;ﺸﻖ ﺍﻟﻬی ﺒﺮﺗﺮﻳ= 5254; ﺩﺭﺟﻪ ﺣﻴﺎﺕ،= 5261;ﻧﻮﻉ ﺍﺩﺭﺍﻙ ﻭ ﻓﻬﻢ = ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﺑﺮﺗﺮﻳﻦ ﻣﻌﻨﻰ ﻭﺑﺎﻟﺎ&#= 65175;ﺮﻳﻦ ﺯﻳﺒﺎﺋﻰ،ﻭﺩA= 197; ﺑﻬﺘﺮﻳﻦ ﺧﻮﺍ&#= 65169;ﻬﺎ ﻭﺭؤﻳﺎﻫﺎﻯ ﺍ= 5255;ﺴﺎﻥ،ﮐﻪ ﺩﺭﻋﻴﻦ ﻓﻘﺮ ﻭ&= #65203;ﺨﺘﻰ ﺯﻧﺪﮔﻰ ﺍﺣﺴﺎ&#= 1587; ﺳﻌﺎﺩﺕ ﻭﺭﺿﺎ&#= 65267;ت ﺪﺍﺭﻧﺪ.ﺯﻳﺮﺍ &= #65251;ﻮﺭﺩ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ &= #65239;ﺮﺍﺭ ﮔﺮﻓﺘﻪ،ﮐﻪ ﺑ= 5252;ﺮﺍﺗﺐ ﻧﻬﺎﺋﻰ ﺷﻬﻮﺩ&#= 65263; ﻭ ﻧﺠﺎﺕ ﺭﺳﻴﺪ&= #1607; اﻧﺪ. ﺑﻘﻮﻝ ﻣﺤ&= #65252;ﺪ ﺍﺭﺯﺵ ﺁﺯﻣﺎﻳ&#= 65206; ﺁﻥ ﺑﺮﺍﻯ ﻫﺮﮐ&= #65204;ی ﺮﺍ ﺩﺍﺭﺩ ﮐﻪ ﺑ= ﺎﻳﻦ ﻣﺮﺍﺗب اﻟﻬﻰ = 5169;ﺨﻮﺍﻫﺪ ﺑﺮﺳﺪ.ﻭﻫﻴﭽﮑ&#= 1587; ﻣﺤﺮﻭﻡ ﻧﻴﺴﺖ&#= 1548; ﻭﺍﮔﺮ ﺍﮐﻨﻮﻥ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ.ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻧﺴﺦ &= #65169;ﻬﺘﺮ ﺑﺸﺮﻯ ﺑﺪﺍﻥ ﻣ&= #65268;ﺮﺳﺪ ﻭﻟﻰ ﺑﺸﺮﻁ ﺍﻳ&= #65256;ﮑﻪ ﺍﮐﻨﻮﻥ ﺗﺎ ﺳﺮ&= #65187;ﺪّ ﻳﻚ ﺷﻬﻮﺩ ﺟﺪﻳ&= #65194; ﺑﺮﺗﺮ ﺭﺍ ﺑﺎﻳ&= #65194; ﺭﺳﻴﺪ.ﻭﺍﻟّﺎ &#= 65175;ﻮﻓﻴﻘﺎﺕ ﻗﺒﻠﻰ ﻧﻴﺰ ﺍﺯ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﻴﺮﻭﻥ &= #65251;ﻴﺮﻭﻧﺪ.ﻭﻣﻌ= 5166;ﺩﻝ ﻳﻚ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﺑﺪﺗﺮ ﺩﺭ ﮐﺎ= ﺭﻣﺎﻫﺎ ﻭﻗﻬﻘﺮﺍﻫﺎ ﺧ&#= 65262;ﺍﻫﺪ ﺷﺪ. ﺑﺪﻳﻦ ﺗﺮﺗ= ﻴﺐ ﺩﻧﻴﺎﻯ ﺟﻬﻨّ= 5252;ﻰ ﮐﻨﻮﻧﻰ ﺟﻬﺎﻥ &= #65251;ﺎ،ﺑﺎ ﺗﻤﺎﻡ ﺯﺷﺘﻰ ﻫ&= #65166; ﻭ ﺳﺨﺘﻰ ﻫﺎ ﻭ ﺧ= ;ﺸﻮﻧﺖ ﻫﺎ ﻭ ﺑﻰ ﺭﺣﻤﻰ= ﻫﺎﻯﺁﻥ،ﺑﺎﺯ ﻗﺎﺑﻞ ﺗﺤﻤّﻞ &#= 65165;ﺳﺖ ﺗﺎ ﺑﺘﻮﺍﻥ ﺑﺴ&= #65198;ﭼﺸﻤﻪ ﻫﺎﻯ ﻋﺸﻖ ﻭﻋﻘ&= #65246; ﻭﺣﻘﻴﻘﺖ،ﻭ ﻋ= 5208;ﻖ ﻫﺎﻯ ﺑﺎﻟﺎﺗﺮ &= #65259;ﻢ ﺭﺳﻴﺪ.ﭘس ﻫﻨﻮ&#= 65199; ﺩﻧﻴﺎ ﺯﻳﺒﺎ ﻭ = ﭘﺮ ﻧﻌﻤﺖ،ﺑﻘﺼﺪ = 5197;ﺳﻴﺪﻥ ﺑﺮﺣﻤﺘﻬﺎﻯ ﺗ&#= 64401;ﺎﻣﻞ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﺟﺎﻯ ﻗﻬﻘﺮ= ;ﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺣﻘ&#= 65268;ﺮ ﻳﻚ ﺭﻭﺡ ﺩﺭ ﺍﻧ= ﻮﺍﻉ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭﺑ&= #65194;ﺗﺮﻣﻴﺸﻮﺩ.ﻭ= 5169;ﺮﺍﻯ ﺑﺪﺗﺮﻳﻦ ﺍﻧﺴ&#= 65166;ﻧﻬﺎی ﺒﺪ ﻃﻴنت ﻮﻧﻴ= 5200; ﻓﻄﺮﺕ حقیر ، ʋ= 69;ﺎﺯ ﺭﺣﻤﺘی اﻟﻬﻰ = 5169;ﺮﺍی ﺁﻧﺎن اﺳﺖ. ﮐﻪ &= #65235;ﺮﺻﺖ ﻣﺠﺪﺩﻯ ﺑﺂﻧﻬ&#= 65166; ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ&#= 1548;ﺗﺎ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ، ﻭ ﮐﺴﺐ ﮐﺮ&= #65165;ﻣﺎﺕ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﻓﺮﺍ&= #65259;ﻢ ﮐﻨﻨﺪ.ﺗﺎ ﺁﻧﮕ&= #65166;ﻩ ﻭﭘس ﺍﺯ ﺻﺪﻫﺎ &= #65259;ﺰﺍﺭ ﻭﻣﻴﻠﻴﻮﻧﻬﺎ &#= 65203;ﺎﻝ،ﭼﻮﻥ ﺑﻬﻤﻴﻦ ﻓﺼﻮﻝ &= #65153;ﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪﻧﺪ،ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ &= #65207;ﺶ ﺷﻬﻮﺩ ﻭﻟﺎﻳﺘ&#= 65260;ﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺸﮕﺎ&#= 65255;ﻪ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﻨﺪ.ﮔﺮﭼﻪ ﺑﺎﺭﻫﺎ ﻭﺑﺎﺭ&#= 65259;ﺎ ﮐﺎﺭﻣﺎﻫﺎ ﻧﻴ&#= 65200; ﺗﮑﺮﺍﺭ ﺷﻮﺩ، &#= 64400;ﻪ ﻋﺎﻗﺒﺖ ﻓﺮﻣﺎ&#= 65253; ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ، ﻫﻤﻪ ﺣﺘﻰ &= #65165;ﺭﻭﺍﺡ ﺍﻣﺮﻭﺯﻯ ﻣﻮﺟ&#= 65262;ﺩﺍﺕ ﺃﺗﻤﻰ ﻭ ﺗﺤﺖ ﺃ= ﺗﻤﻰ،ﺯﻣﺎﻧﻰ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ.&= #64400;ﻪ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #65193;ﺍﺩ.ﺗﺎ ﺑﺮﺍﻯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺍﻧﻮﺍﻉ ﻓﺮﺷﺘ&#= 65258; ﮔﻮﻧﻪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻧﻴﺰ ﭘﻴﺶﺭﻓﺖ.&= #65261;ﻋﺎﻗﺒﺖ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ،ﺩﺭﺑﺎﺯﮔ᥸= 8;ﺖ ﻫﻤﮕﺎﻧﻰ ﺭﺍ ﻧ&= #65252;ﻮﺩ.ﻭﺭﺍﻩ ﮐﻨﻮنی ﺁﻥ ﺗﻮ= 5203;ّﻞ ﺑﻴﻚ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺳﺖ،ﺗﺎ ﭼﻮﻥ &#= 65203;ﺘﺎﺭه ﺸﻤﺎﻝ ﺁﺳﻤﺎﻥ&#= 1548;ﻣﺴﻴﺮ ﺷﺒﻬﺎﻯ ﺗﺎﺭﻳ&#= 65242; ﻭ ﺑﻰ ﻧﺸﺎنه ا= 5263; ﺭﺍ ﺩﻧﺒﺎﻝ &#= 65255;ﻤﻮﺩ.ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ، ﻗﺮﺁﻥ ﻳﺎ ﻫﻤﺎ&= #65253; ﺩﻭ ﻗﺮﻩ ﺷﻬﻮﺩ&= #65263; ﺁﺧﺮ ﻭﻟﺎﻳﺖ ﻣ&= #65188;ﻤﺪﻯ،ﺩﺭ ﺑﺴﻢ ﺍﻟﻠﻪ ﺁﻥ = ﺧﺎﺻﻪ ﺷﺪﻩ،ﻭ ﻧﻘﻄﻪ &#= 65169;اء ﺑﺴﻢ ﺍﻟﻠﻪ،ﺧ= 5248;ﺎﺻﻪ ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﺳ&= #65174;.ﻭﻣﻦ ﻫﻤﺎﻥ ﻧﻘﻄﻪ ﺑ&= #1575;ء ﻫﺴﺘﻢ.ﮐﻪ ﺧﻠﺎ&= #65211;ﻪ ﻓﻠﺴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻭﺁﻓﺮﻳﻨﺶ ﻫﺴ&#= 65176;ﻰ ﻭﻣﻮﺟﻮﺩﺍﺕ ﻫ&#= 65204;ﺘﻰ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﻋﻠﻰّ ﺯﻧﺪﻩ ﺑ&#= 65198;ﺍﻯ ﻣﺘﻮﺳّﻠﺎﻥ ﺳ= 5248;ﻮﮐﻰ ﺍﻭ،ﭼﻨﻴﻦ ﺧﺎ= 5245; ﺭﻭﻯ ﺍﻭ ﺧﻠﺎﺻ&= #65258; ﻫﺴﺘﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ.ﻭ ﭘس ﺍﺯ ﻭفاﺕ ﺍ= 5267;ﻦ ﺍﻣﺘﻴﺎﺯ ﺑﺮﺍ&#= 65263; ﺩﻳﮕﺮ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻣﺤﻤ&= #65194; ۳۱۳= ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ &= #65199;ﻧﺪﻩ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘ&= #65256;ﺪ .ﻭﻳﮑﻰ ﺍﺯ ﺁﻧﻬ= ﺎ ﮐﺎﻓﻰ ﺍﺳﺖ،ﮐ= 5258; ﭘﻴﺮﻭﺍﻥ ﺍﻳﻦ &= #65203;ﺘﺎﺭﻩ ﺑﻬﺪﺍﻳﺖ ﻭﻫﺪ&#= 65165; ﻭﺧﺪﺍ ﺑﺮﺳﻨﺪ. = <o:p></o:p> ﺍﮔʋ= 98; ﺧﺪﺍﻭﻧﺪ ﭼﻨﻴﻦ ﻭﻟﻰّ ﺍ&#= 65247;ﻬﻰ ﻣﻌﻤﻮﻟﺎ</sp= an> ʄ= 04;ﻢ ﻧﺎﻡ ﺭﺍ ﺑﻄﺎﻟﺐ ﻟﻘ&= #65166;ﻯ ﺍﻟﻬﻰ،ﻭ ﺳﻠﻮ= 5241; ﺩﺭ ﺭؤﻳﺎ ﻣﻌﺮ&#= 65235;ﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﮐ= ﻪ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﭼ&= #65256;ﻴﻦ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻗ&#= 65198;ﺁﻥ ﻧﺎﻃﻖ ﺍﻭ،ﻭ ﺧ&#= 65248;ﺎﺻﻪ ﺩﻳﻦ ﻭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ ﺍﻭ،ﻭ ﻧﻤﺎﻳﻨ= 5194;ﻩ ﺧﺪﺍﻭﻧﺪﺑﺮﺍ= 5263;ﭼﻨﺪﺳﺎﻟﻚﺧ᥾= 2;ﺩﻣﻴﺒﺎﺷﺪ.ﻭﺗ= ﺎﺯﻧﺪﻩﺑﺎﺷﺪ.</= span> ﺃﺭ= ﻳﻚ ﻓﺮﻭﻡ ﻣﻴﮕﻮﻳ&#= 65194;،ﻋﺸﻖ ﭘﺎﺳﺦ ﺑﺎﻳﻦ ﺳ&= #1572;ﺍﻝ،ﮐﻪ ﭼﺮﺍ ﺍﻧﺴﺎﻥ ﻭ&= #65183;ﻮﺩ ﺩﺍﺭﺩ ﻫﺴﺖ. ﺯﻳ= ﺮﺍ ﻋﺸﻖ ﻭﺭﺯﻯ ﺳﺎ&= #65247;ﻚ ﮐﺎﺭﺑﺮﺩ ﺩﺍﺭ&#= 65193;.ﻭﺭﻭﺡ ﺍﻭﺭﺍ ﭘس ﺍﺯ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺑﻤﺮﺍتب ﻧﻮﻋA= 264; ﻭﺍﻟﻬﻰ ﺑﺎﻟﺎ &= #65251;ﻴﺒﺮﺩ.ﭼﻮﻥ ﺗﺎﺭﻳﺦ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺑﺪﻭ ﺯﺑﺎﻥ ﻋﺸﻖ ﻭﻧ&= #65236;ﺮﺕ ﺗﻨﻈﻴﻢ ﻭ ﺗﻬﻴ&= #65258; ﺷﺪﻩ ﺍﺳﺖ.ﺯﺑﺎ&= #65253; ﻋﺸﻖ ﺑﺨﺪﺍﻭﻧ&#= 65194; ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ&#= 1548;ﻭﺯﺑﺎﻥ ﻧﻔﺮﺕ ﺑﺎﺑﻠﻴ&#= 1587; ﺃﻫﺮﻳﻤﻦ ﺁﺧﻮ&#= 65255;ﺪ ﻭﮐﺸﻴﺶ ﭘﺎﺋﻴ&#= 65254; ﻣﻴﺒﺮﺩ.ﺗﻮﺭﺍ&#= 65173; ﻭ ﻫﺮ ﮐﺘﺎﺏ ﻣﻘ= ﺪّس ﺃﻧﺒﻴﺎ ﺑﺰﺑﺎ&#= 65253; </spa= n>ﻋﺸﻖ ﺁﻣﺪه = 5;ﻧﺪ. ﻭ ﺍﮔﺮ ﺑﺮﺩﺍﺷ&= #65174; ﻋﺎﺷﻘﺎﻧﻪ ﺳﻠ&#= 65262;ﮐﻰ ﺑﺸﻮﺩ.ﻭﻧﻪ ﺑﺮ&= #65193;ﺍﺷﺖ ﺗﺎﺭﻳﺨﻰ ﻭﻣﻠ&#= 1617;ﻰ،ﭼﻪ ﺭﺳﺪ ﺑﺒﺮﺩﺍﺷ&#= 65174; ﻋﻠﻤﻰ ﻭﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻭ ﻓﻠﺴﻔﻰ.ﺩﺭ ﺗ= ﻮﺭﺍﺕ ﻋﺸﻖ ﺧﺪﺍ ﻭﻋﺸ&= #65238; (ﻣﺎﻣﻮﻥ) امّی های سالک مؤم= 606; اوم کننده، د= 585; ﻣﻘﺎﺑﻞ ﻋﺸﻖ ﺑ&= #65176;ﻬﺎ ﻭﺻﻨﻤﻬﺎﻯ ﺳﻨ&#= 64405;ﻰ ﻳﺎﺍﻧﺴﺎﻧﻰ ﺁ&#= 65191;ﻮﻧﺪﻭ ﻣﻠّﺎ ﻭﮐﺸﻴش = 5251;ﺪﻩ، ﮐﻪ ﺗﻮﺻﻴﻒ ﻳﮑ&= #65264; ﻋﻔﻴﻒ ﻭ ﺩﻳﮕﺮ&= #65263; ﮐثیف ﺁﻣﺪﻩ ﺍA= 203;ﺖ.ﻋﺸق ﺒﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587;،ﻭﻋﺸﻖ ﺟﻬﺎﻥ ﺷﻬﻮﺍﻧ&#= 65264;،ﻭ ﻳﺎ ﻋﺸﻖ ﺗﻤﻠّ&#= 65242; ﻭ ﺩﺍﺷﺘﻦ ﻭ ﺍﻧ= ﻮﺍﻉ ﻣﻌﻘﻮﻟﺎﺕ،ﻭ = 5165;ﻧﻮﺍﻉ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65255;ﺎﺳﻮﺗﻰ ﺍﻧﺴﺎﻥ، ﻳﮑﻰ &#= 65227;ﺸﻖ ﺑﺰﻥ ﮐﻪ ﺑﻘﺎﻯ = ﺫﺍت اﺳﺖ. ﻭ ﻋﺸﻖ ﺑﺼ= ﻴﺮﻭﺭﺕ ﻭﺷﺪﻥ ﻭﺗﮑﺎﻣ&#= 65246;،ﻳﺎﻋﺸﻖ ﺑﺘﻮﻗّف ﻮﺍﮐA= 176;ﻔﺎ ﺑﺂﻧچه هستند.= ﻋﺸﻖ ﮐﺴﺐ ﮐﺮﺍﻣﺎﺕ &= #65165;ﻟﻬﻰ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ،ﻭ ﺩﻳﺪﺍﺭﻫﺎﻯ ﺭ&#= 1572;ﻳﺎﺋﻰ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ&#= 1548;ﻳﺎ ﺑﺎﻟﻌﮑس ﻋﺸﻖ</s= pan> </spa= n>ﺷﻬﺮﺕ ﺍﺟﺘʌ= 52;ﺎﻋﻰ ﻭ ﺣﻔﻆ ﺑﺮﺗﺮﻯ = ﺧﻮﺩ ﺑﺮﺩﻳﮕﺮﺍن ﻮ= 5193;ﺭ ﺗﺴﻠﻂ ﺟﻮﺋﻰ ﻭ&= #65197;ﻳﺎﺳﺖ.ﻭﻟﻰ ﻋﺸﻖ ﻣﻠﮑﻮﺗﻰ &= #65203;ﺎﻟﻚ،ﮔﺮﺩﺷʌ= 60;ﺎﻯ ﺭؤﻳﺎﺋﻰ ﻣﻠﮑ= 5262;ﺗﻰ ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨ&#= 65248;ﻖ ﺑﺎ ﻣﺮﺍﺗﺐ ﻧﺎ&= #65251;ﺤﺪﻭﺩ ﺍﺯﺷﻬﻮﺩ ﻫﺎﻯ &= #65227;ﻘﻠﻰ ﻭﺍﻟﻬﺎﻣﺎﺕ ﻟ&#= 65194;ﻧی اﺳﺖ. ﻭ ﭘس از ﻣ&#= 65198;ﮒ ﺩﺭﺭﺟﻌﺖ ﻓﻮﻕ &= #65169;ﺸﺮﻯ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺍﻣﺘ&#= 65268;ﺎﺯ ﺑﺮﺗﺮ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ.ﻫﺮﭼﻪ ﺭﺍ ﺍﻧﺴﺎﻥ ﺑﺎ = ﻋﺸﻖ ﻭﻧﻔﺮﺕ &#= 65169;ﺒﻴﻨﺪ،ﻫﻤﺎ᥽= 3; ﺗﺄﻟﻴﻒ ﻭﺍﺑﺪ&#= 65165;ﻉ ﻭ ﺍﺑﺘﮑﺎﺭ ﺭﺍ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﻳﺎ ﺑﺎﻋ&= #1579; ﻫﺮﮔﻮﻧﻪ ﺗﻔﮑ&#= 1617;ﺮ ﻭﺗﺄﻣّﻞ ﺩﺭ ﺟ&#= 65260;ﺎﻥ ﻣﻴﮕﺮﺩﺩ،ﻭ ﻫ= 5198; ﻓﻌﻞ ﻭ ﺍﻧﻔﻌﺎ&= #65245; ﺩﺭ ﺍﻧﺴﺎﻥ ﺭﺍ = ﺑﺴﻮﻯ ﻣثبت ﺍﻟﻬﻰ،᥾= 1; ﻳﺎ ﻣﻨﻔﻰ ﺃﻫﺮﻳﻤ&#= 65256;ﻰ ﻣﻴﺒﺮﺩ. ﻋﺸﻖ ﺍ= ﻟﻬﻰ ﻋﻠﺎﻣﺖ ﺁﻥ ﻧﻔ&= #65198;ﺕ ﺍﺯ ﺩﻧﻴﺎ،ﻭﺟ= 5260;ﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺣ&= #65176;ّﻰ ﺷﺨﺼﻴّﺖ ﺫﺍﺗ= 5264; ﻭﺭﻭﺣﻰ ﺧﻮﺩ س&#= 1575;لک ﻣﻴﺒﺎﺷﺪ. ﻭ ﻧﻴ= ﺰ ﺑﺎﺍﻳﻦ ﻋﻠﺎﻣ&#= 65174;،ﮐﻪ ﻋﺸﻖ ﺑﺒﺎﻟﺎﺗ&#= 65198; ﻭ ﺍﺟﺘﻨﺎﺏ ﺍﺯ = ﭘﺎﺋﻴﻦ ﺗﺮﺍﻥ،ﻗﺎﻧﻮA= 253; ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺍﻣﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﺗﺮﺣّﻢ ﻭﺭﺣﻤ= 5174; ﮐﺮﺩﻥ ﺑﺰ= ﻳﺮ ﺩﺳﺖ، ﻫﻤﻴﺸﻪ &#= 65169;ﺮﻗﺮﺍﺭ ﺍﺳﺖ،ﮐﻪ ﺳﺎﻟ= 4401;ﺎﻥ ﻫﺴﺘﻨﺪ،ﻭﻧﻪ = 5231;ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﮐﻪ ﺩ&= #65197;ﮐﻤﻴﻦ ﮐﺸﺘﻦ ﺍﻭﻟﻴﺎ&#= 65251;ﻴﺒﺎﺷﺪ.<o:p></o:p> = 5255;ﺰﺩ ﻣؤﺭﺧﻴﻦ ﺍﺯ ﻫ&#= 65198;ﺩﻭﺕ ﻳﻮﻧﺎﻧﻰ ﺑﺒﻌ&#= 65194;،ﻧﻴﺰ ﺍﺯﻋﺸﻖ ﻧﺎﻡ ﺑ&= #65198;ﺩﻩ ﻣﻴﺸﻮﺩ.ﻭ ﺍﺯ ﻋ= ﺸﻖ ﺑﺎﺯﻳﻬﺎﻯ ﭘﺎ&#= 65193;ﺷﺎﻫﺎﻥ ﻭ ﻗﻬﺮﻣﺎﻧﺎﻥ &= #65175;ﺎﺭﻳﺦ ﺧﻮﺩ ﻣﻴﻨﻮﻳﺴ&#= 65256;ﺪ،ﻭﻧﻈﺮﻳّﺎ= ;ﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻃﻮ&#= 65245; ﺗﺎﺭﻳﺦ ﻧﺘﻴﺠ&#= 65258; ﻧﻮﻉ ﺍﺭﺗﺒﺎﻃ ها ﻭﺣﺘﻰ ﻣﺒﻴ= 617;ﻦ ﺣﻤﺎﺳﻪ ﻗﻠﺒﻰ &= #65239;ﻬﺮﻣﺎﻧﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺳﺮﺍ= 5203;ﺮﻓﺪﺍﮐﺎﺭﻯ ﻭﺷﺠﺎﻋت ﺒﻮﺩ= 607; که ﺗﺮس ﻭﻃﻤﻊ = 5261;ﻋﻘﺐ ﻧﺸﻴﻨﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ،ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓ&#= 65238; ﭼﻨﻴﻦ ﻫﺴﺘﻨﺪ. = ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑﻪ ﺗﺎﺭﻳ&#= 65190; ﺭﺍ= ﻫﻤﻴﺸ= ;ﻪ ﺍﺯ ﺩﻳﺪ ﻧﻔﺮﺕ = ﻭﺟﻨﮓ ﻧﻮﺷته اﻧﺪ. ﻣ= 4405;ﺮﺩﺭ ﺑﺎﺭﻩ ﻋﺎﺷﻘﺎ&#= 65253; ﺑﺰﺭﮒ ﺍﻟﻬﻰ، &#= 64400;ﻪ ﺑﺎ ﻗﺪﺭﺕ ﻧﺎﺳ&= #65262;ﺗﻰ ﻭ ﻟﺬﺗﻬﺎﻯ ﻣﻠ&= #64401;ﻮﺗﻰ ﻭ ﻧﻮ ﺁﻭﺭﻳﻬﺎ = ﻭﻣﻘﻮﻟﺎﺕ ﺟﺒﺮﻭﺗﻰ ﺍﻟﻬ&#= 65166;ﻣﻰ،ﺗﻨﻬﺎ ﭘس ﺍﺯ ﻓﻨﺎ ﻭ ﻓ= ﺪﺍﮐﺎﺭﻯ ﺩﺭ ﺭﺍﻩ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻧ&#= 65194;. ﺁﻧﮕﺎﻩ ﺩﺷﻤﻨ&#= 65166;ﻥ ﻧﻴﺰ ﺳﺘﺎﻳﺸﮕ&#= 65198; ﻫﺴﺘﻨﺪ،ﮔﺮﭼA= 258; ﭘس ﺍﺯ ﻣﺮﮒ ﺍﻭ&= #65247;ﻴﺎ . ﺭﻭﺍﺑﻂ ﺍﺟﺘﻤ= ﺎﻋﻰ ﺧﺼﻤﺎﻧﻪ ﻭ ﻧﻔ&= #65198;ﺕ،ﻭﺭﻭﺍﺑﻂ ﺩﻭﺳﺘﺎﻧﻪ ﺑﺎ&#= 65227;ﺸﻖ ﻭﺟﺬﺏ،ﻭﺭﻭﺍA= 169;ﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻋﻘ&#= 65248;ﺎﻧﻰ ﻭﻣﻨﻄﻘﻰ ﺑﺎ ﻋ&= #65194;ﺍﻟﺖ ﺍﺳﺖ.ﻭﻟﻰﺭﻭﺍ&#= 65169;ﻂ ﺧﻮﺩﺧﻮﺍﻫﺎﻧ= 5258; ﺑﺎﺧﺼﻮﻣﺖ ﻭ ﺳ&= #65176;ﻤﮕﺮﻯ ﻭﻗﺴﺎﻭﺕ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﺭﻭﺍﺑﻂ ﻓﺮﺩﻯﻭ ﺷﺨﺼﻰ &= #65203;ﺎﻟﻚ ﺍﻟﻬﻰ ﺑﺎ ﺧﻮﺩ&= #65205; ﻭﺍﻭﻟﺎﺩ ﻭﺧﻮ&#= 65267;ﺸﺎﻥ ﺍﺳﺖ،ﻭ ﺭﻭﺍﺑ= 5218; ﺟﻤﻌﻰ ﺩﺭ ﻭﺳﺎ&= #65163;ﻂ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺯﻳﺒﺎ ﻣﻴﮕﺮﺩ&#= 65193;. <o:p></o:p> = 5193;ﺭ ﺭﺍﺑﻄﻪ ﻋﺸﻖ<sp= an dir=3DLTR> </spa= n>ﻭﺟﻨﮓ ﺍﻳﻦ @= 404;ﻔﺘﻪ ﻣﺸﻬﻮﺭ ﺍﺳﺖ،= 4400;ﻪ ﻫﺮﻳﻚ ﺍﺯ ﻣﺎ ﺍ= ﺯ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺩ= ﻭﺳﺖ ﺩﺍﺭﻳﻢ ﺩﺳﺖ ﻣ&= #65268;ﺒﮑﺸﻴﻢ ﻇﺎﻫﺮﺍ ﺍﻳﻦ ﮐ&= #65166;ﺭ ﺑﻰ ﻭﻓﺎﺋﻰ ﺍﺳ&= #65174;.ﻭﻟﻰ ﺑﺮﺍﻯ ﻭﻓﺎﺩﺍ&#= 65197;ﻯ ﺧﻮﺩ ﺑﺎ ﺧﺪﺍﻭ&= #65255;ﺪ ﻭ ﭘﻴﻤﺎﻥ ﻭﺳﻮ&= #64404;ﻨﺪ ﺳﻠﻮﮐﻰ ﺧﻮﻳﺶ &= #65169;ﻰ ﻭﻓﺎﺋﻰ ﻧﻴﺴﺖ.&= #64400;ﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﻣﻘ&= #65166;ﺑﻞﻣﺮﺍﺗﺐ ﻣﻬﻤﺘﺮ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻣﻴﺘﻮﺍﻥ ﺩﺳﺖ &= #65165;ﺯ ﻣﺮﺍﺗﺐ ﮐﻢ ﺍﻫ&= #65252;ﻴّﺖ ﻭ ﺣﻘﻴﺮﺗﺮ ﮐﺸ&= #65268;ﺪ. ﻭﺗﻮﻗﻒ ﻋﺸﻖ ﻭﺭﺯﻯ ﺩﺭ = ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭﻣﻌﻨﻮ&#= 65263;،ﭼﻪ ﺭﺳﺪ ﺑﺎﻣﻮﺭ ﻣ&= #65268;ﻨﻮﻯ ﺷﻬﻮﺩﻯ،ﻏﻠﻂ = 5165;ﺳﺖ ﻭﺁﻏﺎﺯ ﻗﻬﻘﺮ&#= 65165;ﻯ ﻣﻘﺎﻡ ﻧﻮﻋﻰ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ،ﻭ= 5165;ﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻭﺩ&= #65197; ﻧﺎﺳﻮﺕ.ﻭﺩﺭ ﺍ&= #65251;ﻮﺭ ﺩﻧﻴﻮﻯ ﺍﻳﻦ ﺍ&= #65211;ﻮﻝ ﺍﺧﻠﺎﻗﻰ ﻫﺴﺖ&#= 1548;ﮐﻪ ﺑﺎﻳﺪ ﺑﻰ ﻭﻓﺎ&= #65163;ﻰ ﻧﮑﺮﺩ ﻣﺎﻧﻨﺪ &= #65165;ﻳﻨﮑﻪ ﺑﺮﺍﻯ ﻋﺸﻖ ﺑﻔ&= #65198;ﺯﻧﺪﺍﻥ ﺩﺳﺖ ﺍﺯ ﻋﺸﻖ ﺧ= ﺪﺍ ﺷﺴﺖ.ﻣﺴﻴﺢ ﺍﺯ = ﭘﻴﺎﻣﺒﺮﺍﻥ </spa= n>ﻋﺸﻖ،ﮐﻪ ﺧ᥷= 4;ﺍ ﺭﺍ ﻧﻴﺰ ﻫﻤﺎﻥ = ﻋﺸﻖ ﻣﻴﺨﻮﺍﻧﺪ ﮐﻪ &= #65197;ﺍﻩ ﺧﺪﺍ ﻭﻭﺳﺎﺋﻞ &= #65191;ﺪﺍ،ﻫﻤﺎﻥ ﻋﺸﻖ ﻭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ میداند. ﻭ ﺑﺎ᥼= 7;ﺎﺗﺮﻳﻦ ﺩﺭﺟﻪ ﻋﺸ= ﻖ ﺩﺭﺩﻳﺪﺍﺭ ﺧﺪ&#= 65165;ﻭﻧﺪ ﺍﺳﺖ.ﻣﻴﮕﻮﻳﺪ &= #65251;ﻦ ﻧﻴﺎﻣﺪه اﻡ ﮐ= 5258; ﺻﻠﺢ ﺭﺍ ﺑﺮﭘﺎ = ﮐﻨﻢ،ﮐﻪ ﺟﺎﻣﻌﻪ ﻫﺎﺋﻰ &= #65251;ﺘﻤﺪﻥ ﻭ ﺁﺭﺍﻡ ﮐﻨﻢ.ﺑ= ﻠﮑﻪ ﺁﻣﺪه اﻡ ﮐﻪ ﺷ&#= 65252;ﺸﻴﺮ ﺑﮑﺸﻢ.ﺗﻤﺎﻡ ﺍ&= #65255;ﺒﻴﺎ ﻭﻗﺘﻰ ﺍﺯ ﺷﻤﺸ&= #65268;ﺮ ﻭﮐﺸﺘﻦ ﻭﺟﻨﮓ &= #65251;ﻴﮕﻮﻳﻨﺪ،ﺗʌ= 56;ﻬﺎ ﺟﻨﮓ ﺑﺎ ﺧﻮﻳﺸ&= #65176;ﻦ ﻭﻧﻔس ﻫﻮﺳﺒﺎ= 5199; ﺷﺨﺼﻰ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ&#= 1548; ﺭﻭﺍﻥ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65175;ﺮﻙ ﺟﺎﻥ ﻭ ﺍﻳﻦ ﺟﻬ= ﺎﻥ، ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻤﻠﮑﻮﺕ ﻭﺟﺎﻧﺎﻥ ﺍﻟﻬ&#= 65264; ﺷﻤﺸﻴﺮ ﻣﻴﮑﺸ&#= 65256;ﺪ.ﻭﺣﺘﻰ ﺩﺭ ﺗﺠﺮﺑﻪ ﺷﺨ&= #65212;ﻰ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;،ﺩﺭ ﻣﻘﺎﻡ ﻣﺮﺗﻀﻮ&#= 65263; ﻣﻦ ﺷﻤﺸﻴﺮ ﺫﻭ&= #65165;ﻟﻔﻘﺎﺭ ﺭﺍ،ﺩﺭ ﺩﻭ ﺍﻧ&#= 64405;ﺸﺖ ﻣﻘﺎﻡ ﻣﺮﺗﻀﻮ&#= 65263;، ﭼﻨﺎﻥ ﻣﻐﺰ ﻣﺮ&= #65165; ﺑﻬﻢ ﻣﻰ ﺭﻳﺨﺖ&= #1548;ﮐﻪ ﻣﻦ ﺍﺯ ﺟﺮﺍﺣﻰ = ﻣﻐﺰ ﻣﻴﮕﻮﻳﻢ.ﻭ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺑﺎ ﺷﻤﺸﻴﺮ ﻭﺟ&= #65256;ﮓ ﺩﺭ ﭘﻴﺸﺮﻭﻯ ﻭ = ﺗﮑﺎﻣﻞ ﺍﺣﻮﺍﻟﻰ ﻭ ﺭؤ&#= 65267;ﺎﺋﻰ ﺁﻧﻬﺎ ﺍﺳﺖ،ﮐ= 5258; ﺑﺮﺍﻯ ﺗﺼﺮف ﺴ&#= 65198;ﺯﻣﻴﻦ ﻣﻠﮑﻮﺕ ﺧﻮﺩ ﺷ&= #65252;ﺸﻴﺮ ﺑﮑﺸﻨﺪ.ﺑﺨﺼﻮ&#= 65209; ﻭﺣﺘﻰ ﺁﻏﺎﺯ ﺍ&= #65199; ﺧﻮﺩ،ﺗﺠﺮﻳﺪ = 5261;ﺗﺰﮐﻴﻪ ﻭ ﺗﺨﻠﻴﻪ ﺭﻭﺍ&= #65253; ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ&= #1548;ﻭﺣﺎﻝ ﺩﺭ ﺻﻔﺎﺕ ﻭ ﻋﺎ= ﺩﺍﺕ </spa= n>ﻭ ﻋﻘﺎﻳﺪ ﻭA= 231;ﻴﺮﻩ ﻣﻴﻨﻤﺎﻳﺪ. <o:p></o:p></span= > = 5175;ﻤﺎﻡ ﻣﺬﺍﻫﺐ ﻣﺪﻋﻰ &= #65227;ﺸﻖ ﻭ ﺻﻠﺢ،ﺧﻮﺩ ﺷ&#= 65252;ﺸﻴﺮﮐﺶ ﺑﻮﺩﻫﺎﻧﺪ.ﮔﺎ&#= 65259;ﻰ ﺩﻓﺎﻉ ﺍﺯ ﺧﻮﺩ = ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺧﻮﻧ&#= 65194;ﻫﺎی ﻘﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #65261;ﺍﺩﻳﺎﻥ ﺍﺳﻤﻰ،ﮐﻪ ﻗﺎ= 5175;ﻠﺎﻥ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﻮﺩﻩ ﻭﻫﺴﺘﻨ&#= 65194;. ﻭﮔﺎﻫﻰ ﺑﺎ ﺭﻭ&= #65165;ﻥ ﺧﻮﺩ ﻭﻣﻮﺍﻧﻊ &= #65193;ﺭ ﺭﺍه ﺨﻮﺩ،ﺑﺨA= 212;ﻮﺹ ﻭﻗﺘﻰ ﺑﺮﺍﻯ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻭ= ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﺷﻤﺸﻴ&#= 65198; ﺑﺠﺎﻥ ﺧﻮﺩ ﻣﻴ&= #65200;ﻧﻨﺪ،ﮐﻪ ﻫﻴﺮﺍﮐﻴﺮﻯ ﮊ&#= 65165;ﭘﻨﻰ ﻭﭼﻴﻨﻰ ﻣﻰ ﺑﻴ&= #65256;ﻴﻢ.ﻭﻳﺎ ﻫﺮ ﺳﺮﺑﺎﺯﻯ ﺩ&= #65165;ﻭﻃﻠﺐ ﺟﻨﮓ ﺩﺭ ﺯﻤﺎﻥ = ﭘﻴﺎﻣﺒﺮ ﮐﻪ ﺑﺠﻨﮓ ﺑﺮﺍ&= #65263; ﮐﺸته ﺸﺪﻥ ﻣﻴ= 5198;ﻓﺖ، ﮐﻪ ﺣﺘﻤﺎ ﮐﺸﺘ&= #65258; ﺷﻮﻧﺪ،ﺗﺎ ﻫﻢ &#= 65165;ﮐﻨﻮﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ. ﮔﺮﭼﻪ ﺑﺨﻠﻖ ﻫ&= #65250; ﺑﺎﺯ ﻧﻤﻴﮕﺮﺩ&#= 65193;، ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﭘ&= #65268;ﺎﻣﺒﺮﮔﻮﻧﻪ ﻭ ﺍﻟﻬﻰ ﺭﺍ ﻧﺪ= ﺍﺭﺩ. ﺭﺍﺑﻄﻪ ﻫﻤﮑﺎ&#= 65197;ﻯ ﺯﻭﺭ ﻭ ﻋﺸﻖ ﺩﺭ= ﺗﻌﻠﻴﻢ </spa= n>ﻭ ﺗﮑﻤﻴﻞ ﺩA= 267;ﮕﺮﺍﻥ ﺯﻳﺮﺩﺳﺖ ﺩﺍﻭ&#= 65219;ﻠﺐ،ﻫﻤﻴﺸﻪ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭ ﺑ= ﺮﺍﻯ ﮐﺸﺘﻦ ﺧﻮﺩﺧﻮ&#= 65165;ﻫﻴﻬﺎﻯ ﻏﻴﺮﺍﻟﻬﻰ ﻭ ﺩ&= #65255;ﻴﻮﻯ،ﺟﺰ ﮐﺸﺘﻪ ﺷﺪﻥ ﺁﻧ&= #65260;ﺎ ﭼﺎﺭه اﻯ ﻧﻴﺴ= 5174;.ﻣﺮﮒ ﺭﻭﻳﻪ ﺩﻭﻡ ﺳﮑ&= #1617;ﻪ ﺯﻧﺪﮔﻰ ﺍﺳﺖ.ﻭ = ﺑﺮﺍﻯ ﺭﻓﺘﻦ ﺑﻨﻮﻉ ﺑ&= #65166;ﻟﺎﺗﺮ،ﺣﺘﻤʋ= 66; ﻣﺮﮒ ﺍﺯ ﻧﻮﻉ ﻓ= ﻌﻠﻰ ﻟﺎﺯﻡ ﺍﺳﺖ. ﻭﻟ= ﻰ ﻧﻪ ﺍﻣﺮﻭﺯ ﻭﻓ&= #65198;ﺩﺍ ﮐﺮﺩﻥ،ﻭﻣﺤﺮA= 261;ﻡ ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎ&= #65263; ﺑﺮﺗﺮ ﺷﺪﻥ ﺑﻘ&= #65262;ﻝ ﺍﻣﺎﻡ ﻏﺰﺍﻟﻰ &= #64400;ﺸﺘﻦ ﺣﻴﻮﺍﻧﺎﺕ ﺧﺪ&#= 65251;ﺘﻰ ﺑﺂﻧﻬﺎ ﺍﺳﺖ،= 5175;ﺎ ﺭﻭﺣﺸﺎﻥ ﺑﻨﻮ&#= 65225; ﺑﺎﻟﺎﺗﺮ ﺑﺠﻬ&#= 65166;ﻥ ﺑﺎﺯ ﮔﺮﺩﺩ. <o:p></o:p></spa= n> = 5165;ﻧﺴﺎﻥ ﻃﺒﻌﺎ ﻣﺎﻳﻞ ﺑ&= #65228;ﺸق ﺨﺎﻟﺺ ﻭﺻﻠﺢ ﺑ&= #65264; ﺷﺎﺋﺒﻪ ﻫﺴﺖ.ﮐ&= #65258; ﻓﻄﺮﺕ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻫﺮ ﻣﻮﺟﻮﺩ ﺑﺮ&= #65165;ﻳﻦ ﺣﮑﻢ ﻣﻴﮑﻨﺪ ﮐ&= #65258; ﮔﺎﻫﻰ ﺑﺨﺎﻃﺮ &= #65191;ﻮﺩﺧﻮﺍﻫﻰ ﺍﺳﺖ،ﮐﻪ ﺁﺯﺍ= 5197; ﺑﺪﻳﮕﺮﺍﻥ ﻣﻴ&#= 65198;ﺳﺎﻧﺪ. ﻭ ﺻﻠﺢ ﺭﺍ ﻋﻠﻴ= ﻪ ﺧﻮﺩﺵ ﺑﺨﻄﺮ ﻣ&= #65264; </spa= n>ﺍﻧﺪﺍﺯﺩ.ﻟʋ= 96;ﺍ ﺍﻧﺴﺎﻥ ﺩﺭﺁﺭ&#= 65165;ﻣﺶ ﺑﺎﻳﻦ ﻓﮑﺮ ﻣﻰ = ﺍﻓﺘﺪ،ﮐﻪ ﺧﺪﺍﺭﺍ ﻣﺤﺒّ= 5174; ﺧﺎﻟﺺ ﺑﺪﺍﻧﺪ&#= 1548;ﻭﺻﻠﺢ ﺭﺍ ﺑﺮﺗﺮ ﺍﺯ ﻋ= ﻘﻞ ﻣﺎﺩﻯ ﻭﻣﻨﺎﻓ&#= 65226; ﺯﻭﺩﮔﺬﺭ ﺑﺪﺍ&#= 65255;ﺪ.ﺁﻧﮕﺎﻩ ﻋﻤﻠﺎ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﻣﺴﻴﺮ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ &= #65165;ﺳﺖ.ﮐﻪ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺯ ﺁﻓﺮﻳﻨﺶ ﻫﺴﺘ&#= 65264; ﻭﺧﻮﺩ ﺍﻧﺴﺎﻥ&#= 1548;ﻫﻤﻴﻦ ﺣﺎﻝ ﻭ ﻓﮑﺮ ﻭ ﺻ= ;ﻠﺢ ﺭﺍ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194;.ﻋﺸﻖ ﺑﺎﺩﺍﺷﺘﻦ ﻋﻘ&#= 65246; ﻣﺎﺩﻯ، ﻫﻤﺎﻥ &#= 65227;ﺸﻖ ﺯﻭﺭﻣﻨﺪﺍﻧﻪ &#= 65165;ﺳﺖ.ﺍﻟﺒﺘﻪ ﻣﻔﻴﺪ ﺩﻧﻴﺎ ﻭ&= #65199;ﻧﺪﮔﻰ ﮐﻨﻮﻧﻰ ﻫﺮﮐس &#= 64400;ﻪ ﺭﻓﺎﻩ ﻭ ثرﻭﺕ &#= 65261;ﺭﻳﺎﺳﺖ ﻭ ﺷﻬﻮﺕ ﻭ ﺷﻬﺮ= ﺕ ﺭﺍ ﺑﺮﺍﻳﺶ ﻓﺮ&= #65165;ﻫﻢ ﻣﻴﮑﻨﺪ.ﮐﺎﺭﻯ &= #64400;ﻪ ﺃﻫﻞ ﮐﻠﺎﻡ ﻭ ﺁ= ﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﻫﺮ ﺩﻳﻦ = ﻭﻣﺬﻫﺒﻰ،ﺁﻧA= 198;ﺍ ﻧﻴﺰ ﻫﺪﻑ ﺧﺪﺍ = ﻣﻴﺪﺍﻧﺪ.ﮐﻪ<sp= an dir=3DLTR> ﻫﺪﻑ ﺃﻫﺮ= ﻳﻤﻦ ﺍﺑﻠﻴس ﺧﺪﺍﻯ &#= 65239;ﻬﻘﺮﺍﺋﻴﺎﻥ ﻣﺸﺮﻙ ﺩﻳﻨﻰ ﻣ&= #65268;ﺒﺎﺷﺪ.ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺍﻧﺴ&= #65166;ﻥ ﺑﻰﺩﻳﻦ ﺑﺎﺷﺪ&#= 1548;ﺗﺎ ﺍﻳﻨﮑﻪ ﺑﺪ ﺩﻳ&= #65254; ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﺯ&= #65267;ﺮﺍ ﺗﻨﻬﺎ ﻋﺸﻖ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﺳﻠﻮﻙ ﻭﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺡ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ = ﻫﻤﻪ ﺍﻧﻮﺍﻉ ﻋﺸﻖ ﻭ&= #64400;ﺸﺸﻬﺎﻯ ﻣﻮﻗّﺖ ﻭ ﺍﻧﺤ&#= 65198;ﺍﻓﻰ ﻭ ﺑﺎﻃﻞ ﺩﻭﺭ ﻣ= ﻴﻨﻤﺎﻳﺪ.ﻭﺑﺠ&#= 65166;ﻯ ﺗﻮﺟّﻪ ﺑﺨﻮﺩ &#= 65259;ﻤﻪ ﻣﻮﺟﻮﺩﻳّﺖ ﺭ= 5165; ﻣﻬﻤﺘﺮ ﺍﺯ ﺧﻮ&= #65193; ﻣﻴﺪﺍﻧﺪ. ﺯﻳﺮ&= #65165; ﻫﺮﻳﻚ ﺍﺯ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﺃ&= #65169;ﺪﻯ ﺧﻮﺩﺭﺍ ﻃﻰ ﻣﻴ&= #64401;ﻨﺪ ﻭﺯﻣﺎﻧﻰ ﻫﻢ ﺩ&= #65197; ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺎ&= #65191;ﺪﺍﻭﻧﺪ ﭘﻴﺶ ﺧﻮﺍﻫﻨﺪ &= #65197;ﻓﺖ.ﻭﻟﻰ ﻣﻨﻈﻮﺭ ﻓﺮﺩ ﻓ&= #65194;ﺍﻯ ﺟﻤﻊ ﻧﻴﺴﺖ. ﭼﻮ= ﻥ ﺟﻤﻌﻰ ﺩﺭ ﺣﻘﻴ&= #65240;ﺖ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65165;ﻣﺎ ﺟﻤﻊ ﺷﺪﻥ ﺍﻧﺴ&= #65166;ﻥ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﻭﺍﺣﻮﺍﻝ &= #65203;ﻠﻮﮐﻰ،ﺑﺮﺍʌ= 63; ﺟﻢ ﺷﺪﻥ ﻭ ﺟﻤﻌ= ﻪ ﻭ ﺁﺩﻳﻨﻪ ﻳﺎ ﭘ= ﺎﻳﺎﻥ ﺩﻳﻦ ﻭﺭﺯﻯ ﺳﺎ&= #65247;ﻚ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺳﺖ، ﮐﻪ</sp= an> &#= 65169;ﺎﻳﺪ ﻣﻮﺟﻮﺩﻳّﺖ ﺍ= 5251;ﺮﻭﺯ ﺑﺸﺮﻯ ﺭﺍ،ﺑﺎ &#= 65175;ﻤﺎﻡ ﮐﺮﺍﻣﺎﺕ ﻭ ﺷﺮ&= #65165;ﻓﺘﻰ ﮐﻪ ﻧﺴﺒﺖ ﺑﻣﺨ&= #65248;ﻮﻗﺎﺕ ﺩﺍﺭﺩ ﺭﻫﺎ ﮐﻨ&= #65194;.ﻭ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺭﺍ ﺑﭙﺬﻳﺮﺩ،= 4400;ﻪ ﺟﺎﻥ ﺷﻴﺮﻳﻦ ﺧ&= #65262;ﺩﺭﺍ ﻣﻴﺪﻫﺪ، ﺗﺎ ﺑ&#= 65184;ﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺑﺮﺳﺪ. ﮔ= ﺮﭼﻪ ﻭﻋﺪﻩ ﺍﻟﻬﻰ ﺣ&= #65248;ﻮﺍﻯ ﻧﺴیه اﻯ ﻣﻴﺒA= 166;ﺷﺪ. ﺍﻟﺒﺘﻪ ﻋﺸﻖ ﺑ&= #65252;ﺨﻠﻮﻗﺎﺕ ﻫﺪﻑ ﻧﻴﺴﺖ،ﺑ= 5248;ﮑﻪ ﻭﺳﻴله اﻯ ﺑﻴA= 208;ﺘﺮ ﻧﻤﻴﺒﺎﺷﺪ &#= 65261;ﻇﻴﻔﻪ ﺍﻧﺴﺎﻥ ﻧﺒﺎﻳ&#= 65194; ﻭﻇﻴﻔﻪ ﺩﻳﮕﺮ &= #65251;ﺨﻠﻮﻗﺎﺕ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﺑﺒ= ﺮﺩ.ﻭﺟﺎﻣﻌﻪ ﺍﻧﺴﺎﻧﻰ ﺳﻤﺒ&#= 65262;ﻝ ﺩﻳﮕﺮﺍﻥ، ﺟﺎ= 5267;ﮕﺎﻫﻰ ﺍﺳﺖ ﻣﺤﻞ ﺍﻣﺎ&= #65255;ﺖ ﺍﻟﻬﻰ،ﭼﻪ ﮐﺎ= 5251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﻭﭼﻪ ﺍ= 5235;ﺮﺍﺩ ﻣﺴﺘﻌﺪﻯ ﮐﻪ ﺩ&= #65197; ﺟﺎﻣﻌﻪ،ﻗﺮﻳA= 170;ﺎ ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻣﻴﺮﺳﻨﺪ.ﻭﺑﺎ&#= 65247;ﺄﺧﺮﻩ ﺟﺎﻣﻌﻪ ﻧﺎﻗﻞ &= #65211;ﻔﺎﺕ ﮊﻧﺘﻴﻚ ﺍﺟﺪﺍ&#= 65193; ﻣﻴﺒﺎﺷﺪ ﺳﺎﺧﺘ= 5252;ﺎﻥهر ﻃﺒﻘﻪ &= #65169;ﺎﻟﺎﺗﺮ ﺑﺮﺍﺳﺎس ﺭﻋﺎ= 5267;ﺖ ﻃﺒﻘﺎﺕﺯﻳﺮﻣ= 5268;ﺒﺎﺷﺪ.<o:p></o:p> = 4404;ﺎﻫﻰ ﺑﻔﮑﺮ ﺍﻧﻮﺍﻉ &= #65227;ﺸﻖ ﻣﻰ ﺍﻓﺘﻢ،ﻋﺸ= 5240;ﻰ ﮐﻪ ﻳﺎﻓﺘﻨﻰ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ،ﻫﻤﺎﻥ ﻋ= 5208;ﻖ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﺑﺎ ﺣﻔﻆ ﺍﻣﻮﺭ ﺩﻧ&= #65268;ﻮﻯ ﻭ ﺑﺸﺮﻯ ﺑﺎ ﺧﻮ= ﺩ.ﻭﻧﻴﺰ ﺗﺴﻠﻴﻢ ﮐﺎﻣﻞ &= #65203;ﻠﻮﮐﻰ ﺑﺎﻭﻟﻰ ﺍﻟﻬﻰ &= #65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ، ﻫﻤ= 5166;ﻥ ﺗﻮﻓﻴﻖ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﺑﺎﺧﺪﺍﻭﻧﺪ ﺍ&#= 65203;ﺖ.ﮐﻪ ﺍﻭﻟﻴﺎ ﻭﻣﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﭼﻮﻥ ﻧ&= #65198;ﺩﺑﺎﻧﻰ ﺑﺮﺍﻯ ﺑﺎﻟﺎ ﺭ&= #65235;ﺘﻨﻦ ﺑﻨﻮﺭ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﻴﺒﺎﺷﺪ. ﺍﻣﺎ = ﻋﺸﻖ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔ&= #65264; ﻭﺑﺪﺗﺮ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﻗﺸﺮﻯ ﻣﺬﺍﻫﺐ &= #65251;ﻨﺤﺮﻑ ﻭﻣﺸﺮﻙ،ﺩﺭ ﺗ= 5252;ﺎﻡ ﺍﺩﻳﺎﻥ ﺑﺎ ﺗﻤ&= #65166;ﻡ ﻣﻈﺎﻫﺮ ﺗﻘﺪس &#= 65261;ﺭﻳﺎﮐﺎﺭﻯ ﻭ ﻓﻠﺴﻔﻪ ﺑﺎﻓ&= #65264; ﻫﺎﻯ ﺁﻧﻬﺎ،ﺟ= 5200; ﻣﺴﺎﺑﻘﻪ ﺑﺎ ﺧ&= #65262;ﻳﺸﺘﻦ ﮔﺬﺍﺭﺩﻥ،ﺑﺮA= 165;ﻯ ﺩﻭﺭﺗﺮ ﺷﺪﻥ ﺍ&= #65199; ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴ&#= 65174;،ﮐﻪ ﻣﻨﺠﺮ ﺑﺘﻮﻟﺪ&#= 65165;ﺕ ﻧﺴﺦ ﻭﻣﺴﺦ &#= 65187;ﻴﻮﺍﻧﻰ ﻣﺠﺪﺩ ﺩﺭ ﺟﻬﺎ&= #65253; ﻣﻴﺸﻮﺩ.ﺳﺎﻟﻚ &= #65169;ﺪﺗﺮﻳﻦ ﻧﻤﻮﻧﻪ ﻋﺸﻖ ﺭ&= #65165; ﺯﻭﺭﻣﻨﺪﻯ ﻭﺭ&#= 65267;ﺎﺳﺖ ﻃﻠﺒﻰ ﺟﺎﻫﻠﺎ&#= 65253; ﻭ ﺩﺍﺭﻧﺪﮔﺎﻥ &= #65227;ﻘﻞ ﻣﺎﺩﻯ ﻣﻴﺪﺍﻧ&#= 65194;.ﮐﻪ ﻫﺮﭼﻪ ﻣﻴﮕﺬﺭ&#= 65193; ﺧﺮﺍﻓﻰ ﺗﺮ ﻭﺧ&= #65198;ﻓﺖ ﺗﺮ ﭼﻮﻥ ﺧﺮﻭﻑ = ﮔﻮﺳﻔﻨﺪ ﺑﻰ ﻋﻘل ﺘﺮ ﻣ= ﻴﮕﺮﺩﻧﺪ.ﻭﻟی اﺯ ﺧﻮﺩﺭﺍ ﻋﺎ&#= 65239;ﻠﺘﺮﺗﺼﻮﺭﻣʌ= 68;ﮑﻨﺪ.ﺯﻳﺮﺍ ﺧﻮﺩﺭﺍ ﺗﺠﺮب= 607; ﺪﺍﺭ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65169;ﺮﺩﻳﮕﺮ ﻋﻘﻠﻬﺎﻯ ﺩﺭﺣ&#= 65166;ﻝ ﺭﺷﺪ ﻭﺗﮑﺎﻣﻞ&#= 1548; ﺣﮑﻮﻣﺖ ﺍﺳﺘﺒ&#= 65194;ﺍﺩﻯ ﺧﻮﺩﺭﺍ ﺑﻨﻤﺎ&#= 65267;ﻨﺪ.ﻋﺸﻖ ﺍﻧﺴﺎن هاﻯ ﺑA= 194;ﻭﻥ ﺩﺳﺘﺮﺳﻰ ﺑﺎﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ،ﺩﺭ ﺍﻧ= 5184;ﺎﻡ ﺧﻴﺮﺍﺕ ﻭﻣﺒﺮ&#= 65165;ﺕ ﻭﺳﻴﻨﻪ ﺯﻧﻰ ﻫ&= #65166;ﻯ ﺣﺴﻴﻨﻰ،ﺑﺨﺎA= 219;ﺮ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﭘﻴﺮ ﮐﺎﻣﻞ ﺣﺴ&= #65268;ﻨﻰ ﻣﻨﺎﺳﺐ ﺁﻧﺎﻥ &= #65197;ﺍ ﻣﻌﺮﻓﻰ ﻧﻤﺎﻳ&#= 65194;،ﺗﺎ ﺧﻴﺮﺍﺕ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺧﻴﺮ ﻫﺎﻯ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ،ﻭﮐﺴﺐ = 5251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺪﺳﺖ &= #65153;ﻭﺭﺩ.ﺍﻣﺎ ﺁﻥ ﻋﺸﻖ ﺧﻮﺩﺧ&= #65262;ﺍﻫﺎﻧﻪ ﺑﺎﺯﺍﺭﻳﺎﻥ ﻭ &= #65175;ﺠﺎﺭﺕ ﭘﻴﺸﮕﺎﻥ،ﺟﺰ = 5169;ﺎ ﻟﮕﺪ ﻣﺎﻝ ﮐﺮﺩ&= #65253; ﺩﻳﮕﺮﺍﻥ،ﻭ ﺍ= 5199; ﺍﺟﺴﺎﺩ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺑﺎﻟﺎ ﺭﻓﺘﻦ ﻧ&= #65252;ﻰ ﺑﺎﺷﺪ. ﺍﻣﺎ ﺗﻔ= ﺎﻭﺗﻬﺎﻯ ﻋﺸﻖ ﻭﺩﺭﺟﺎﺕ &= #65153;ﻥ،ﺑﺴﺘﻪ ﺑﻤﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻧ= ﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺑﻮﺩﻩ&#= 1548;ﮐﻪ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﺍ&= #65267;ﻦ ﺗﮑﺎﻣﻠﺎﺕ ﮐﺎ&#= 65251;ﻠﺎ </spa= n>ﻣﺘﻔﺎﻭﺕ ﺍʌ= 03;ﺖ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﻳ= ﻨﻚ ﺩﺭ ﺗﻮﻟﺪ ﺑﺸﺮ&= #65263;،ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄﻰ ﻭ ﺗﺮﺑ&= #65268;ﺘﻰ ﻣﺘﻔﺎﻭﺕ ﺩﺍﺭ&#= 65255;ﺪ.که ﺤﺘﻰ ﺩﺭﺳﻠﻮک اﻟﻬﻰ ﺁﻧﺎﻥ ﻗ&#= 65216;ﺎﻭﺗﻬﺎ ﺩﺭ ﺑﻠﺎﻳﺎﻯ ﺳ&= #65248;ﻮﮐﻰ ﻭﺳﺮﻧﻮﺷﺘﻬﺎ= 5263; ﻫﻔﺘﮕﺎﻧﻪ ﺷﻬ&#= 65262;ﺩﻯ ﺩﺍﺭﻧﺪ.ﺗﺎ ﻋﻘ&= #65246; ﻣﺎﺩﻯ ﭼﻘﺪﺭ ﻧ&= #65268;ﺮﻭﻣﻨﺪ ﺑﺎﺷﺪ.ﮐﻪ ﺳﻠﺎ&= #65185; ﺩﻭ ﻟﺒﻬﺎﻯ ﺍﺳ&= #65174;. ﻫﻢ ﻣﻴﺘﻮﺍﻧﺪ &= #65165;ﻧﺴﺎﻥ ﺭﺍ ﺧﻮﺷﺒﺨﺖ ﺗ&= #65198; ﮐﻨﺪ،ﻭﻫﻢ ﻣﻴ= 5176;ﻮﺍﻧﺪ ﺧﻮﺩﺭﺍ ﺯﺧﻤﻰ &= #64400;ﻨﺪ ﻭ ﺑﺤﻘﺎﺭﺕ ﺑﺒ&= #65198;ﺩ.ﭼﻮﻥ ﺭﻫﺒﺮﺍﻥ ﺳﻴﺎ&#= 65203;ﻰ ﻭﺣﺰﺑﻰ، ﮐﻪ ﺍ&#= 65199; ﺍﺟﺴﺎﺩ ﻣﺮﺩﻩ &= #65193;ﻳﮕﺮﺍﻥ ﺑﺎﻳﺪ ﺑﺎﻟﺎ ﺑ&= #65198;ﻭﻧﺪ.ﺳﺎﻟﻚ ﻧﻴﺰ ﺍﻳﻨﻚ ﻭ ﺩ= ﺭ ﮐﺪﺍﻡ ﻣﺮﺣﻠﻪ &= #65207;ﻬﻮﺩ ﺑﺎﺷﺪ،ﺑﻬﻤﺎA= 253; ﺩﺭﺟﻪ ﻧﻴﺮﻭﻯ &= #65227;ﺸﻖ ﻭﺭﺯﻯ ﺍﻟﻬﻰ ﺍ&= #65261; ﻣﺤﺪﻭﺩ ﻣﻴﮕﺮ&#= 65193;ﺩ ﻭﺑﺮﺍﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺭﻓﺘﻦ ﺟﺰ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔﺶ ﺑﻴﺸﺘﺮ،= 5261; ﻋﻘﻞ ﺍﻟﻬﻰ ﺗﺮ = ﻳﺎﻓﺘﻦ،ﻧﻤﻴA= 176;ﻮﺍﻧﺪ ﺑﺎﻟﺎﺗﺮ</sp= an> &#= 65165;ﺯ ﺁﻧﭽﻪ ﮐﻪ ﻫﺴﺖ = ﺑﺮﻭﺩ.ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ &= #65259;ﺴﺘﻨﺪ،ﺳﺮﻧʌ= 62;ﺷﺖ ﺳﻠﻮﮐﻰ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠ= ﻪ ﻭﻇﺎﻳﻒ ﻭ ﺳﺨﺘ&= #65264; ﻭﺷﺮﺍﻳﻂ ﺧﺎﺹ &= #65153;ﻥ ﻣﺮﺣﻠﻪ ﺭﺍ ﺑﺎ&= #65267;ﺪ ﺗﺄﻣﻴﻦ ﮐﻨﻨﺪ.&= #65261;ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻨﺪ،ﮐﻪ ﻧﺎﻇﺮ ﻭﺩﺍﻭﺭ &= #65165;ﺣﻮﺍﻝ ﺳﺎﻟﮑﺎﻥ ﻫﺴﺘ&#= 65256;ﺪ.ﮐﻪ ﺩﺭ ﺷﺮﺍﻳﻂ ﮐﺎ&= #65235;ﻰ ﻭ ﺣﺪّ ﮐﻔﺎﻳﺖ&#= 1548;ﮐﻪ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩ= ﺭﺻﺪ ﺍﺯ ﺷﺮﺍﻳﻂ ﻟﺎ&= #65199;ﻡ ﻣﻴﺒﺎﺷﺪ،ﺍﻧ@= 405;ﺎﻩ ﺧﺪﺍﻭﻧﺪ ﺑﻤﺮ&#= 65187;ﻠﻪ ﺗﮑﺎﻣﻞ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65198;ﺩ.ﭼﻪ ﺑﻬﺘﺮ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ،ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﻫﺮ ﻣ= ﺮﺣﻠﻬﺎﻯ ﮐﻪ ﻫﺴﺖ،ﺣﺘﻰ &#= 64344;س ﺍﺯ ﮔﺬﺷﺖ ﺍﺯ ﺣ= ﺪّ ﮐﻔﺎﻳﺖ،ﻫﻤﭽA= 256;ﺎﻥ ﺑﺪﻭﻥ ﺑﻬﺮﻩ ﺷ&= #65260;ﻮﺩﻯ ﺑﺎﺷﺪ، ﮐﻪ ﺗﺰ&#= 64400;ﻴﻪ ﻧﻔس ﺭﺍ ﺑﻴﺸﺘ&#= 65198; ﺑﻨﻤﺎﻳﺪ.ﺗﺎ ﺩ&= #65197;ﻣﺮﺣﻠﻪ ﺑﻌﺪﻯ ﺑﺎ ﺗﻮﺍ&= #65253; ﺑﻴﺸﺘﺮﻯ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ.ﮐﻪ ﺁﻧﮕ&= #65166;ﻩ ﻟﻨﮓ ﻧﻤﺎﻧﺪ.ﮔ&= #65262;ﺋﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻫ&= #65198;ﻣﺮﺣﻠﻪ ﺷﻬﻮﺩﻯ،ﺁﻧﻘA= 194;ﺭ ﺩﻳﺮ ﺷﻬﻮﺩ ﺷﺎ&= #65267;ﺴﺘﻪ ﺳﺎﻟﻚ ﺭﺍ ﻣﻴﺪ&= #65259;ﺪ،ﮐﻪ ﮐﺎﺭﺩ ﺑﺎﺳﺘﺨ&#= 65262;ﺍﻥ ﺍﻭ ﺭﺳﻴﺪﻩ ﺑﺎ&= #65207;ﺪ. ﻭﺧﻄﺮ ﺗﺮﻙ ﺳﻠ&= #65262;ﻙ ﻭﻧﺎﺍﻣﻴﺪﻯ ﭘ&#= 65268;ﺶ ﺑﻴﺎﻳﺪ.ﺁﻧﮕﺎ&#= 65257; ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﺭ&= #65165; ﻣﻴﺪﻫﺪ ﺗﺎ ﺩﻟ&= #65204;ﺮﺩ ﺍﺯ ﺍﺩﺍﻣﻪ ﮐﺎ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65170;ﺎﺷﺪ ﻭﻧﻴﺮﻭﻯ ﺟﺪﻳ&#= 65194;ﻯ ﭘﻴﺶ ﺑﺮﻭﺩ.ﻭ ﺍ= ﻟّﺎ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65169;ﺪﻭﻥ ﺩﺭﻳﺎﻓﺖ ﻣﺰﺩ &= #65261; ﭘﺎﺩﺍﺵ ﺍﻟﻬﻰ &= #65153;ﻥ ﺩﺭ ﻳﻚ ﺷﻬ= ;ﻮﺩ ﺟﺪﻳﺪ ﺑﻴﺸﺘﺮ &= #65169;ﻨﻔﻊ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;. ﮔﺮﭼﻪ ﺩﺭ ﺷﻬﻮ&= #65193; ﺁﺧﺮ ﺍﺳﺖ ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﺗﺄﺧﻴﺮﻯ ﻗﺎﺋ&#= 65246; ﻧﻤﻴﺸﻮﺩ.ﻭﺭﻭ&#= 65185; ﺳﺎﻟﻚ ﺭﺍ ﺑﻨﺠ&= #65166;ﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺮﺳﺎﻧﺪ ﺗﺎ ﺍﮔﺮ ﻣﻔﻴﺪ = ﺩﻳﮕﺮﺍﻥ ﺑﻮﺩ،ﺩﺭ ﺗﻮﻟ= 5194; ﺩﻭﻡ ﺍﻟﻬﻰ ﻭ ﺑ= ﺎ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﺍﻧﺪ ﮐﻪ ﺑﺎﺯ ﺗﺰﮐﻴ&= #65258; ﻫﺎﻯ ﺑﻴﺸﺘﺮ ﻭ&= #65191;ﺪﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65169;ﻌﻨﻮﺍﻥ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺍﺩﺍﻣ&#= 65258; ﺑﺪﻫﺪ.ﻭﺑﺮﺍﻯ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺧﻮﺩ،ﺟﻤﻊ ﺁﻭ= 5197;ﻯ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻧﻤﺎﻳﺪ.ﺗﺎ ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻋ&= #65264; ﺑﺎﻟﺎﺗﺮ ﻭﮐﺮ&#= 65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ &= #65207;ﺎﻳﺪ ﺁﻧﮕﺎﻩ ﺑﺘﻮﺍ&#= 65255;ﺪ ﺑﻬﻤﻪ ﺷﺮﺍﻳﻂ &= #65247;ﺎﺯﻡ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺍ&#= 65263; ﺷﻬﻮﺩ ﻧﻮﺭ ﺭب&#= 1617; ﺑﺮﺣﻤﺎﻥ،ﻭ ﻳ= 5166; ﺣﺪّ ﺃﻗﻞ ﺑﻘﺴ&#= 65252;ﺘﻰ ﺍﺯ ﺁﻥ ﺷﺮﺍﻳﻂ = ﺑﺮﺳﺪ،ﮐﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻣ&= #65184;ﺪﺩ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻋ= 5166;ﻗﺒﺖ ﺑﻨﻮﺭ ﺭبّ ﺮﺣ= 5252;ﺎﻥ ﺑﺮﺳﺪ ﻣﺴﺎﺑق= 607; اﻯ ﻣﻌﻨﻮﻯ ﻭﻣ&#= 65268;ﻨﻮﻯ ﺍﺳﺖ،ﮐﻪ ﺑﺎ ﻫ&#= 65198; ﺳﺮﻋﺘﻰ ﮐﻪ ﻃﻰ = ﺷﻮﺩ، ﺑﺎﺯ ﮐﻢ ﺍﺳﺖ ﻭ= ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻫﻤﮕ&#= 65166;ﻥ ﺩﺭ ﭘﻴﺮﻯ ﭘﺸﻴ&= #65252;ﺎﻧﻰ ﮐﻢ ﮐﺎﺭﻯ ﻫﺎﻯ = ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﺧﻮﺩ&#= 65197;ﺍ ﺳﺴﺖ ﮐﺎﺭﻯ ﺩﺭ = ﻫﻤﺎﻥ ﻋﺸﻖ ﻭﺭﺯﻯ ﺍﻟ&= #65260;ﻰ ﺧﻮﺍﻫﻨﺪ ﺩﻳﺪ.&= #64404;ﺮﭼﻪ ﺑﮑﻤﺎﻝ ﻭ ﭘﻴﺎ&= #65251;ﺒﺮﻯ ﻧﻴﺰ ﺭﺳﻴﺪﻩ ﺑ&= #65166;ﺷﻨﺪ.ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤﺪ ﺯﻧﺪﻩ &= #65183;ﺪﻳﺪﻯ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﮔﺮﺩﻧﺪ.ﺯ&= #65267;ﺮﺍ ﻣﻴﺘﻮﺍﻧﺴﺘﻨ= 5194; ﺑﺎﺯ ﺫﺧﻴﺮﻩ ﺑ&= #65268;ﺸﺘﺮﻯ ﺑﺮﺍﻯ ﺁﺧﺮﺕ ﻳ&= #65166; ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺧ&= #65262;ﺩﺭﺍ ﻓﺮﺍﻫﻢ ﮐﻨﻨﺪ.&= #65261;ﻟﺬﺍ ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﮐﻪ ﻣﻦ ﺭﻭﺯﻯ ﺻﺪ ﺑﺎﺭ ﺍ= ;ﺳﺘﻐﻔﺎﺭ ﻭ ﻃﻠﺐ ﻋﻔﻮ ﻣﻴ= ﮑﻨﻢ.ﮐﻪ ﭼﺮﺍ ﺧﻄﺎ ﻣﻴﮑ&= #65198;ﺩﻩ،ﻭﭼﺮﺍ ﺩﻳﺮ ﺟﺒﺮﺍﻥ ﺧ&= #65220;ﺎ ﮐﺮﺩﻩ،ﻭﭼﺮﺍ = 5187;ﻖ ﻣﻄﻠﺐ ﺭﺍﺩﺭ ﺟ&= #65170;ﺮﺍﻥ ﺳﻠﻮﮐﻰ ﺍﺩﺍ ﻧ&= #64401;ﺮﺩﻩ ﺍﺳﺖ.ﮔﺮﭼﻪ ﭘﻴ&= #65166;ﻣﺒﺮﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65261;ﮐﺎﺷﻒ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺷﺪﻩ ﺍ&#= 65203;ﺖ.ﻳﮑﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﻣﻬ&= #65250; ﻋﺸﻖ ﺍﻟﻬﻰ ﻫﺪ&= #65233; ﮔﻴﺮﻯ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ،ﮐﻪ ﮐﺠﺎ ﻗﺼﺪ ﺳﻔﺮ = ﺩﺍﺭﺩ،ﻭ ﺑﺎ ﮐﺪﺍﻡ ﻋﺸﻖ = ﺑﺮﺗﺮﻯ ﺑﺎﻳﺪ ﺑﺮﺳﺪ.ﺯ&= #65267;ﺮﺍ ﻫﺮ ﺗﻮﻗّﻒ ﺩﺭ &= #65251;ﻴﺎﻥ ﺭﺍﻩ،ﻳﺎ ﻣﺮﺣ= 5248;ﻪ ﺗﮑﺎﻣﻠﻰ ﮐﻪ ﺑ&= #65198;ﺍﻯ ﺍﻭ،ﭼﻮﻥ ﺣﺠﻠ= 5258; ﺩﺍﻣﺎﺩﻯ ﻣﻴﺒ&#= 65166;ﺷﺪ ﻭﺩﻝ ﺧﻮﺵ ﮐﻨﺪ.= ﮐﻪ ﺍﻏﻠﺐ ﺷﺎﻫﺪﺍ&#= 65253; ﻣﺮﺍﺗﺐ ﻣﻘﺪﻣ&#= 65166;ﺗﻰ ﻫﻔﺖ ﺷﻬﻮﺩ ﻧﻮ&= #1593; ﺒﺸﺮﻯ،ﮔﺮﻓﺘA= 166;ﺭ ﺁﻥ ﻫﺴﺘﻨﺪ.ﻋﻤ&= #65248;ﺎ ﺩﺭ ﺯﻧﺪﺍﻥ ﺯﻳ&= #65170;ﺎﻯ ﺯﻳﻨﺖ ﺷﺪه اﻯ &#= 65251;ﺤﺒﻮس ﮔﺮﺩﻳﺪ،ﻫﻤﺎA= 253; ﮔﻮﻧﻪ ﮐﻪ ﺯﻧﺪ&= #65165;ﻥ ﺍﺯﺩﻭﺍﺝ ﺑﺎﻋ&#= 65198;ﻭس ﺰﻳﺒﺎ ﺑﺎﺷﺪ.ﻭ&= #64344;ﺎﻯ ﺑﻨﺪ ﺯﻳﺒﺎ ﻭﺯ&= #65255;ﮕﻮﻟﻪ ﻫﺎﻯ ﻃﻠﺎﺋﻰ ﺑ&= #65198;ﭘﺎﻯ ﻋﺮﻭس ﺧﻮﺩ ﺑﺒ&#= 65268;ﻨﺪ،ﻭﺳﺎﻋﺘ᥾= 0;ﺎ ﻭ ﺑﻘﻴﻪ ﻋﻤﺮ ﺭ= ﺍ ﺑﺨﻮﺍﻫﺪ ﺑﺘﻤ&#= 65166;ﺷﺎ ﻭ ﻟﺬﺕ ﺍﻳﻦ ﻋﺮ= ﻭس ﺭﺍ ﺑﺒﺮﺩ ﻭ ﻃﻰ= ﮐﻨﺪ.ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺩﻳ&= #64405;ﺮ ﮐﺎﺭﻭﺍﻧﻴﺎﻥ &#= 65197;ﺍﻩ ﺧﻮﺩﺭﺍ ﺍﺩﺍﻣ&#= 65258; ﺩﺍﺩه اﻧﺪ ،ﻭ = 5165;ﺯ ﺟﻬﺎﻥ ﻫﺎﻯ ﺑﺴ&= #65268;ﺎﺭ ﺯﻳﺒﺎﺗﺮ ﺷﻬﻮ&#= 65193;ﻯ، ﺑﺠﻬﺎﻧﻬﺎﻯ ﺑ&#= 65166;ﺯ ﺯﻳﺒﺎﺗﺮ ﺑﺎﻟ&#= 65166;ﺗﺮ، ﺩﺭﺣﺎﻝ ﺟﻠﻮ ﺭ&= #65235;ﺘﻦ ﻣﻴﺒﺎﺷﻨﺪ.<o:p></o:p>= = 5165;ﻣﺎ ﺍﻧﻮﺍﻉ ﻋﺸﻖ ﭘ&= #65268;ﺪﺍ ﺷﺪﻩ ﻋﻠﻤﺎﻯ ﻟ&= #65166;ﻫﻮﺗﻰ ﻭﻗﺸﺮﻯ ﻣﺴﻴﺤ&#= 65264; ﻭﻣﺴﻠﻤﺎﻥ ﻭﻏ&#= 65268;ﺮﻩ ﺑﺨﺎﻃﺮ ﻣﻴﺂﻭ&#= 65197;ﻡ، ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ &= #65191;ﺪﺍﻭﻧﺪ ﻣﺨﻠﻮﻗﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ.ﭘ&= #1587; ﻫﺮﮔﻨﺎﻫﻰ ﻫﻢ &= #65169;ﮑﻨﻨﺪ ﺧﺪﺍﻭﻧﺪ ﻧﺎﭼ&#= 65166;ﺭ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴ&#= 65194;.ﺯﻳﺮﺍ ﺭﺣﻴﻢ ﺍﺳﺖ ﻭﻧ&= #65252;ﻰ ﺗﻮﺍﻧﺪ ﺭﺣﻤﺖ &= #65255;ﮑﻨﺪ.ﺩﺭ ﻫﺮﺣﺎﻝ ﺍﻣﺘﻴ&#= 65166;ﺯﻯ ﺑﺮﺍﻯ ﺍﻳﻦ ﻋﻠ&= #65252;ﺎ ﻧﺨﻮﺍﻫﺪ ﻣﺎﻧ&#= 65194;،ﮐﻪ ﻋﺒﺎﺩت ﻘﺸﺮﻯ &#= 65251;ﻴﮑﻨﻨﺪ. ﻭﺧﺪﺍﻭﻧﺪ ﺑﺎ &= #65183;ﻬﻨّﻢ ﺑﺮﺩﻥ ﻣﺠﺪﺩ ﺍ&= #65267;ﻦ ﮔﻨﺎﻫﮑﺎﺭﺍﻥ &#= 65261;ﺳﺘﻤﮑﺎﺭﺍﻥ ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ<= /span> </spa= n>ﻋﻤﻠﺎ ﻳﻚ ﺭA= 187;ﻤﺖ ﺍﻟﻬﻰ ﻭ ﻓﺮﺻﺖ = ﻣﺠﺪﺩﻯ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ &= #65165;ﺯ ﻧﻮ ﺁﻧﻬﺎ ﻣﻴﺒ&= #65166;ﺷﺪ.ﺗﺎ ﻣﻘﺪﻣﺎﺕ ﻟﺎﺯ&#= 65249; ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﻓﺮﺍﻫﻢ ﮐﻨﻨﺪ.&= #64400;ﻪ ﭼﻮﻥ ﺑﻨﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻴﺮﺳﻨﺪ ﺧﻄﺎ&#= 65263; ﺍﻳﻦ ﺩﻓﻌﻪ ﺧﻮ&= #65193;ﺭﺍ ﻧﮑﻨﻨﺪ ﻭﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﺗﺎ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ.&= #65261;ﻟﻰ ﺍﻳﻦ ﻣﻔﻬﻮﻡ ﻫ&= #65252;ﻪ ﻫﺴﺖ،ﮐﻪ ﻣﻌﺸ= 5262;ﻕ ﺍﺯ ﺑﻴﻦ ﻋﺎﺷﻘ&= #65166;ﻥ ﻓﺮﺍﻭﺍﻥ ﺧﻮﺩ&#= 1548;ﺗﻨﻬﺎ ﮐﺴﻰ ﺭﺍ ﺑﺮﺍﻯ = ﺧﻮﺩ ﺑﻰ ﻣﻰ ﮔﺰﻳﻨﺪ&= #1548;ﮐﻪ ﻋﺎﺷﻖ ﺗﺮ ﻭ ﺻﺎ= ﺩﻕ ﺗﺮ ﻭﺻﺒﻮﺭﺗﺮ &= #65261;ﺩﺭ ﺗﺴﻠﻴﻢ ﺑﻴﺸﺘ&#= 65198; ﺑﺎﺷﺪ.ﭘس ﺍﻣﺘ&#= 65268;ﺎﺯﻯ ﺑﺮﺍﻯ ﺍﻳﻦ ﻋﻘ&= #65168; ﻣﺎﻧﺪﮔﻰ ﺍﺯ ﻭ&= #65223;ﻴﻔﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65192;ﻮﺍﻫﺪ ﺑﻮﺩ. ﮔﺮﭼﻪ ﻋﺎ= ﻗﺒﺖ ﭘس ﺍﺯﮐﺎﺭﻣﺎ= 5259;ﺎ،ﻭﺣﺘﻰ ﺗﻤﺎﻡ ﺍﺭﻭﺍﺡ &= #65155;ﺗﻢ ﻫﺎ ﻭﺣﺘﻰ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺗﺤﺖ ﺃﺗﻤﻰ ﻧﻴ&= #65200;،ﻋﺎﻗﺒﺖ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﻧﻮﺭﻗﺎﺋﻢ ﺭﻭ&#= 65185; ﺍﻟﻘﺪس ﺧﻮﺍﻫ= 5256;ﺪ ﺭﺳﻴﺪ.ﺍﻣﺎ ﺳﺎ&= #65247;ﻚ ﺩﺭ ﻭﻟﺎﻳﺖ،ﺑ= 5166;ﻣّﻴﺪ ﻣﺤﺒّﺖ ﺍﻟﻬﻰ &#= 65165;ﺯﺳﺎﻟﮑﺎﻥ ﭘﻴﺶ ﻣﻴﺮﻭﺩ.ﻭ&= #65247;ﻰ ﻣﻴﺪﺍﻧﺪ ﻣﺤﺒ&#= 1617;ﺖ ﺑﻴﺸﺘﺮ ﺍﻟﻬﻰ &= #65197;ﺍ،ﭘس ﺍﺯ ﻃﻰ ﻣﺮﺍﺗﺐ = ﺑﻴﺸﺘﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #64400;ﺴﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺪ&#= 65203;ﺖ ﺁﻭﺭﺩ.ﮔﺮﭼﻪ ﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺣﺘA= 264; ﺍﮔﺮ ﭼﻬﺎﺭﺻﺪ &= #65259;ﺰﺍﺭ ﻧﻔﺮ ﺷﻤﺎ،ﻫﻤ= 5166;ﻥ ﮔﻮﻧﻪ ﮐﻪ ﻣﻴﮕ&= #65262;ﻳﻢ ﻋﻤﻞ ﮐﻨﺪ، ﺗﻨ&#= 65260;ﺎ ﻳﻚ ﻧﻔﺮ ﺑﻨﺠﺎ&= #65173; ﻣﻴﺮﺳﺪ. ﻳﻌﻨﻰ = ﺑﺸﻬﻮﺩ ﺁﺧﺮ ﻧﻮﺭ ﻗﺎﺋ&= #65250;.ﻭ ﺍﻟّﺎ ﺭﺳﻴﺪﻥ &#= 65169;ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻧﻴﻤﻪ &= #65197;ﺍﻩ ﮐﻪ ﺗﻤﺎﻡ ﺍﺩﻳ&= #65166;ﻥ ﺳﻠﻮﮐﻰ ﭘﻨﺠﮕ&#= 65166;ﻧﻪ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ = ﺑﺪﺍﻥ ﺭﺳﻴﺪه اﻧﺪ،ʌ= 61; ﭘﻴﺎﻣﺒﺮ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺸ&= #1578;ه اﻧﺪ، ﻫﻤﭽﻨﺎA= 253; ﺗﻮﻟﺪﺍﺕ ﻧﺴﺦ &= #65169;ﻬﺘﺮ ﺑﺸﺮﻯ ﺭﺍ ﺑﺠﻬ&= #65166;ﻥ ﺩﺍﺭﻧﺪ ﺗﺎ ﺑﻨ&= #65262;ﺭ ﻗﺎﺋﻢ ﺑﺮﺳﻨﺪ. = ﻭﭘس ﺍﺯ ﺗﺠﺪﻳﺪ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﭘﻴ&#= 65208;ﻴﻦ ﺧﻮﺩ. ﺩﺭ ﻭﻟﺎﻳ= ﺖ ﻣﺤﻤﺪﻯ ﺑﺮﺍﻯ &= #65259;ﺮ ﺷﺶ ﺷﻬﻮﺩ ﺳﺎﻟ&= #65242; ﺁﻥ ﻳﻚ ﻣﻘﺎﻡ ﻣ= ﻌﻨﻮﻯ ﻫﺴﺖ.ﮐﻪ ﺩﻟﻴﻠ&= #65264; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ ﻳﺎ ﺣﺴ&= #65256;ﻚ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﮐﻪ ﻧﺴﺒﺖ ﺑﺘﺤﺴﻴ&#= 65254; ﻭﺑﻬﺒﻮﺩﻯ ﻭﮐ&#= 65252;ﺎﻝ ﺣﺴﻨﻰ ﺍﻣﺎﻡ ﺯ&= #65251;ﺎﻥ ﺳﺎﻟﻚ،ﺩﻭ ﺍﻧ= 5204;ﺎﻥ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ.&= #65261;ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ۳۱۳ ﮐﺎ᥽= 1;ﻞ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ <= /span>ﺯﻧﺪﻩ ﺩﺭ ﺟA= 260;ﺎﻥ ﻫﺴﺘﻨﺪ،ﻭ ﻳﻚ &#= 65255;ﻔﺮ ﮐﻪ ﺍﻣﺎﻣﺖ ﺯﻣ&= #65166;ﻥ ﻭ ﺭﻫﺒﺮﻯ ﺩﻳﮕ&= #65198; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍ&= #65197;ﺩ، ﻭ ﺍﻣﺎم ﺰﻣﺎﻥ &= #65259;ﻤﻴﺸﻪ ﻏﺎﻳﺐ ﺍﺯ ﺩﻳﺪ = ﻫﻤﮕﺎﻥ ﺍﺳﺖ.ﭼﻮﻥ ﺧﻮﺩ&= #65197;ﺍ ﻣﻌﺮﻓﻰ ﻧﻤﻰ ﮐ&= #65256;ﺪ.ﻭﺍﻟّﺎ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺯﻧﺪﮔﻰ ﻣﻌﻤﻮ&#= 65247;ﻰ ﺩﺍﺭﺩ. ﻭﺑﺎ ﻣﺮ= ﮒ ﺧﻮﺩ ﻏﻴﺒﺖ ﮐﺒ&= #65198;ﺍﻯ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﺁﻏﺎﺯ ﻏﻴﺒﺖ ﺻﻐﺮﺍﻯ &= #65183;ﺎﻧﺸﻴﻦ ﺍﻭ، ﺑﺎﻧﺘ= ;ﺨﺎﺏ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺑ&= #65268;ﻦ ﮐﺎﻣﻠﺎﻥ ﺩﻳﮕ&#= 65198;.ﮐﻪ ﻫﺮﭼﻪ ﺧﻮﺑﺎﻥ &= #65259;ﻤﻪ ﺩﺍﺭﻧﺪ ﺍﻭ ﺑﺘ&= #65256;ﻬﺎﺋﻰ ﺩﺍﺭﺩ.ﻭﺩﺭ ﺭؤ&#= 65267;ﺎ ﻣﻮﺭﺩ ﺷﻬﻮﺩ ﺳ&= #65166;ﻟﮑﺎﻥ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭنه ﺎﻣﺎﻡ ﺯﻣﺎﻧﻰ &= #64400;ﻪ ﺩﻭﺍﺯﺩﻩ ﻗﺮﻥ &= #65193;ﺭ ﭼﺎﻫﻰ ﻣﺨﻔﻰ ﺑ&= #65166;ﺷﺪ،ﮔﺎﻫﻰ ﺩﺭ ﺳﺎﻣﺮﻩ ﻭﮔ&= #65166;ﻫﻰ ﺩﺭ ﺟﻤکراﻥ.ﻭ = 5259;ﺮ ﺁﺧﻮﻧﺪﻯ ﭼﺎﻩ &= #65191;ﺎﻧﻪ ﺧﻮﺩﺭﺍ ﺟﺎﻳﮕ&#= 65166;ﻩ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺑ&= #65194;ﺍﻧﺪ. ﻣﮕﺮ ﺁﻥ ﭼﺎﻩ<s= pan dir=3DLTR> </spa= n>ﻭﺳﺮﺩﺍﺏ ﻋʌ= 00;ﻟﺘﮕﺎﻩ ﺳﻠﻮﮐﻰ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋم ﻤ&#= 65268;ﺮﺳﺎﻧﺪ. ﻭﭼﻮﻥ ﺍﺯ ﺳﺮﺩ&= #65165;ﺏ ﻭﭼﺎﻩ ﺑﻴﺮﻭﻥ &= #65169;ﻴﺎﻳﻨﺪ،ﮐﻪ ﺍﻣﺎﻡ ﺍﻣّﻰ ﻭ &= #64344;ﻴﺮ ﺍﻟﻬﻰ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻗﺮﺍﺭﺑﮕ&#= 65268;ﺮﺩ. ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ &= #65153;ﻧﺎﻥ ﺭﺍ ﺑﺴﻮﻯ ﺍﻭ ﻓ= ﺮﺳﺘﺎﺩﻩ ﺑﺎﺷﻨﺪ. ﻣﻘﺎﻡ = ﺷﻬﻮﺩﻯ ﺳﻮﻡ ﺳﺎﻟﮑﺎﻥ &= #65207;ﻬﻮﺩ ﻓﺎﻃﻤﻰ،ﻭﻫﻤA= 166;ﻥ ﺷﻴﻮﺍ ﻭﺩﻏﺪﻭ &= #65261;ﻣﺮﻳﻢ ﺍﺳﺖ،ﮐﻪ ﭼﻮﻥ &#= 65203;ﺎﻟﻚ ﺑﺎﻳﻦ ﺷﻬﻮﺩ ﺭ&= #65203;ﻴﺪ، ﻓﻄﻢ ﻭ ﺍﻓﻄﺎﺭ = ﻭ ﭘﺎﻳﺎﻥ ﺭﻭﺯﻩ &= #64404;ﻴﺮﻯ ﻫﺎ، ﻭ ﻗﻄﻊ ﺍﻋ&= #65252;ﺎﻝ ﻋﺒﺎﺩﻯ ﺑﺪﺳﺘ&#= 65262;ﺭ ﭘﻴﺮ ﺧﻮﺩ ﻣﻴﻨ&= #65252;ﺎﻳﺪ .<o:p></o:p> ﻭﺩﺭ ﮐﻨﺎ= ﺭ ﭘﻴﺮ ﺑﻘﻴﻪ ﺍﻳ&= #65166;ﻡ ﺭﺍ ﻣﻴﮕﺬﺭﺍﻧ&#= 65194;،ﺗﺎ ﺑﺸﻬﻮﺩ ﺣﺪّ ﺃ&#= 65239;ﻞ ﺷﻬﻮﺩ ﭼﻬﺎﺭﻡ &= #65251;ﺮﺗﻀﻮﻯ ﻋﻠﺎﻣﺖ ﺭﺿﺎﻳ&#= 65174; ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﻭ&= #65267;ﺎ ﺑﺎ ﺷﻬﻮﺩ ﺻﻮﺭ&= #65173; ﻣﺼﻄﻔﻮﻯ ﻭﻧﻮ&#= 65197; ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭ= ﺣﻤﺎﻥ ﻧﻴﺰ ﺑﺎ ﻣﺮﮒ ﻗ= ﺒﻞ ﺍﺯ ﻣﺮﮒ ﺑﺨﻠﻖ = ﺑﺎﺯ ﮔﺮﺩﺩ.ﺩﺭ ﺷﻬﻮ&= #65193; ﭘﻨﺠﻢ ﻣﺼﻄﻔﻮ&#= 65263; ﻭﺗﻤﺮﻳﻨﺎﺕ ﻣ&#= 65198;ﮒ ﺍﺭﺍﺩﻯ ﺳﺎﻟﻚ&#= 1548;ﻣﺮﺍﺳﻢ ﻣﻨّﺎ ﺃﻫﻞ ﺍﻟ&#= 65170;ﻴﺖ ﺩﺍﺭﺩ،ﮐﻪ ﻓﺮ= 5199;ﻧﺪ ﺍﻟﻬﻰ ﭘﻴﺎﻣﺒ&#= 65198; ﻭ ﺳﻴّﺪ ﻭﺍﻗﻌ&#= 65264; ﻭﻫﺨﺎﻣﻨﺶ ﻭ ﮐ&= #65166;ﻣﻞ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺑﺴ&= #65262;ﻯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﻣﻴﺮﻭﺩ.ﮐﻪ ﺍﮐ&= #1579;رﺍ ﻧﻴﺰ ﺑﺨﻠﻖ ﺑﺎ&= #65199;ﮔﺸﺘﻰ ﻧﺪﺍﺭﻧﺪ.ﻭﻳﺎ&#= 65193;ﺭ ﺁﺧﺮ ﻋﻤﺮ ﺧﻮﺩ = ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻭﻫﻔﺖ ﻫ&= #65200;ﺍﺭﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ ﺩﺭ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﺧﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ.ﻭ ﺍﮔﺮ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﭘس ﺍﺯ ﺷ&= #65260;ﻮﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺩﺳﺖ ﺩﺍﺩ،ﺑﺎ &#= 65207;ﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ،ﻭﻣﻘﺎﻡ ﺩﻧﺎ ﻓﺘﺪﻟّﻰ &#= 65267;ﺎ ﮐﺎﻣﻠﺎ ﻧﺰﺩﻳ&#= 65242; ﻋﺮﺵ، ﻣﻌﺮﺍﺝ &#= 65261;ﺍﺳﺮاء ﺩﺍﺷﺘﻦ،ﭘﻴﺎA= 251;ﺒﺮﮔﻮﻧﻪ ﭼﻮﻥ ﭘﻴﺎﻣﺒﺮ &= #65165;ﻭﻟﻰﺍﻟﻌﺰﻡ ﺧﻮﺩ ﻣﺤﻤﺪ،ﻭ= 5203;ﻴﻠﻪ ﺣﻤﺪ ﻭﺗﻮﺳّﻞ &#= 65203;ﺎﻟﻚ ﺧﻮﺩﻣﻴﺸﻮﺩ.<sp= an dir=3DLTR> ﺍﺯ= ﺍﻧﻮﺍﻉ ﻋﺸﻖ ﻣﻰ ﮔﻔﺘﻢ<= /span>.ﺩﻳﮕﺮ ﺍﻳﻨﮑﻪ ﻓﻠﺎﺳ&#= 65236;ﻪ ﻣﺴﻴﺤﻰ ﮔﻔﺘﻨ&#= 65194;،ﮐﻪ ﺧﺪﺍ ﺗﻨﻬﺎ ﻣﻴ&= #65176;ﻮﺍﻧﺪ ﺑﺎ ﻣﺤﺒّﺖ ﺧﻮ&#= 65193; ﺑﻴﺎﻓﺮﻳﻨﺪ.ﻭ&#= 65165;ﻟّﺎ ﺍﻳﻦ ﻣﺨﻠﻮﻗﺎ&#= 65173; ﻫﻤﻪ ﺷﺎﻳﺴﺘﻪ &= #65251;ﺤﺒّﺖ ﺧﺪﺍﻭﻧﺪ ﻧﺒﻮ&#= 65193;ه اﻧﺪ،ﮐﻪ ﻓﺮﺍA= 261;ﺍﻥ ﻣﻰ ﺑﻴﻨﻴﻢ ﺑﻘ&= #65262;ﻝ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻗ&= #65198;ﺁﻥ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻢ&#= 1548;ﮐﻪ ﻣﺮﺍ ﺩﻭﺳت ﺒﺪ&#= 65165;ﺭﻧﺪ.ﻭﺍﻳﻦ ﺗﻨﻬﺎ ﺷﺎﻣﻞ ﺳ&= #65166;ﻟﮑﺎن اﺳﺖ،ﻭﻧﻪ ﻏﻴA= 198; ﺳﺎﻟﮑﺎﻥ ﮐﻪ ﺧ&= #65194;ﺍ ﺭﺍ ﺩﻭﺳﺖ ﻧﺪﺍ&= #65197;ﻧﺪ.ﭼﻮﻥ ﺧﺪﺍ ﺁﻧﻬﺎ ﺭﺍ = ﺩﻭﺳﺖ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺗﮑ&= #65166;ﻣﻠﻰ ﺩﺭ ﺭﻭﺡ ﺑﺪﻫﺪ.= ﻭﻟﻰ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺣﺘﻰ ﺣﺸﺮﺍﺕ ﻭ = ﺃﺗﻤﻬﺎﺩﺭ ﺗﻮﻟّﺪ ﻓﻌﻠﻰ &#= 65191;ﻮﺩ،ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒ&#= 65268;ﻌﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺧﻮﺩ ﺑﻮﺩه اﻧ= 5194;،ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻫﻤﻴ&#= 65254; ﻗﺪﺭ ﻣﺤﺒّﺖ ﺍ&#= 65247;ﻬﻰ ﺷﺪه اﻧﺪ.ﮐﻪ ﺩ&#= 65197;ﺍﻳﻦ ﻧﻮﻉ ﺧﻮﺩ ﻣﺘﻮ&= #65247;ﺪ ﮔﺮﺩﻳﺪﻧﺪ.ﻭﺑ&#= 65268;ﺶ ﺍﺯ ﺍﻳﻦ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻧﺪﺍﺷﺘﻨﺪ. ﮐﻪ = ﺑﺎﺯﻧﺪﮔﻰ ﻓﻌﻠﻰ ﺑﺎﻳﺪ ﺑ&= #65268;ﺸﺘﺮ ﻓﺮﺍﻫﻢ ﮐﻨﻨﺪ&#= 1548;ﺗﺎ ﺗﻮﻟﺪ ﺑﺎﺯ ﺑﻬ&= #65176;ﺮﻯ ﺑﺠﻬﺎﻥ ﺩﺍﺷت= 607; ﺒﺎﺷﻨﺪ. ﻭﺩﺭﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺳﻨﺪ، ﻭﻓﺮﻣﺎﻥ ﮐﻦ ﻓ&= #65268;ﮑﻮﻥ ﺭﺍ ﺍﺟﺮﺍ ﮐﺮﺩ&= #65257; ﺑﺎﺷﻨﺪ. ﮐﻪ ﺣﺘ= ﻤﺎ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65194; ﮔﺮﻓﺖ.ﻭﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﺁﺧﺮﻳﻦ ﭘﻠ&= #1617;ﻪ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﺎ ﻋﻘﻞ ﻟﻮّﺍﻣﻪ &#= 65261;ﻧﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ،ﺗﺰ@= 400;ﻴﻪ ﻧﻔس ﻧﻴﻤﻪ ﺍﺭ&#= 65165;ﺩﻯ ﺩﺭ ﺳﻠﻮﻙ ﺑﺎﻭ&= #65247;ﻰ ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳ&#= 65194;.ﺁﻧﮕﺎﻩ ﻣﺤﺒّﺖ ﺑﻴﺸﺘ= 5198; ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺧ&= #65262;ﺍﻫﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺩﺭ ﻧ= ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﺩ.ﺳﺎﻟﮑ= 5166;ﻥ ﺑﺎ ﻫﺮ ﻗﺪﻡ ﺳﻠ= ﻮﮐﻰ ﻭ ﺷﻬﻮﺩﻯ،ﺑﻴ= 5242; ﻣﺮﺣﻠﻪ ﺑﺮﺗﺮ &= #65251;ﺤﺒّﺖ ﻭ ﺗﺪﺑﻴﺮﺍﺕ ﺍ&= #65247;ﻬﻰ،ﻭ ﺗﺠﻠّﻰ ﺑﺎﻟﺎ= 5175;ﺮ ﺍﻟﻬﻰ ﻣﻴﺮﺳﻨ&#= 65194;. ﻭﻫﺮﺑﺎﺭ ﺑﺤﺎ&#= 65247;ﺖ </spa= n>ﺻﻤﺪﻳّﺖ ﻭᥴ= 9;ﻰ ﺧﻮﺩﻯ ﺩﺭﻣﻴﺂ&#= 65267;ﻨﺪ،ﮐﻪﺑﺸﻬ᥾= 2;ﺩﺟﺪﻳﺪﻯﺭؤﻳ&#= 65166;ﺋﻰﻣﻴﺮﺳﻨﺪ.</sp= an> ﺳﺎ= ﻟﻚ ﺑﺎ ﺗﻮﺳّﻠﺎﺕ &#= 65227;ﺒﺎﺩﻯ ﺩﺭ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264; ﺻﻮﺭﺕ ﺍﻟﻬﻰ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ،ﻳﺎ ﻫﺮ= 5267;ﻚ ﺍﺯﻣﺮﺍﺗﺐ ﺷﻬ&#= 65262;ﺩﻯ ﺑﺎﻟﺎﺗﺮ،ﻣﻴA= 176;ﻮﺍﻧﺪ ﺑﻨﺠﺎﺕ ﻭﺷﻬﻮ&#= 65193; ﺁﺧﺮ ﺧﻮﺩ ﺑﺮﺳ&= #65194;. ﻭ ﻓﻠﺎﺳﻔﻪ ﻣﺴ&= #65268;ﺤﻰ ﻧﻴﺰ ﻣﻴﮕﻮﻳﻨ&#= 65194; ﭼﻮﻥ ﻣﺤﺒّﺖ ﺧ&#= 65194;ﺍ ﻣﺨﻠﻮﻃﻰ ﺍﺯ ﻋ&= #65208;ﻖ ﻭ ﻏﻀب اﺳﺖ. ﻭﻟ&= #65264; ﺧﺪﺍﻭﻧﺪ ﻧﻔﺮ&#= 65173; ﻭﻏﻀﺐ ﻭﺍﻧﺘﻘ&#= 65166;ﻡ ﻭ ﺩﺷﻤﻨﻰ ﺑﺎ ﻣ= ﺨﻠﻮﻗﺎﺕ ﺧﻮﺩ ﻧﺪﺍﺭﺩ.ﮐ&= #65258; ﺍﺯ ﺃﺯﻝ ﺑﺎﻣﺮ&= #65261;ﺯ ﺭﺳﺎﻧﺪﻩ ﺍﺳﺖ &= #65169;ﻠﮑﻪ ﺍﻳﻨﻚ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻭ ﺩﺍﺷﺘﻦ ﻋﻘﻞ ﻭ = ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍﺩ ﺍﺳﺖ،ﮐ= 5258; ﺳﺮﮐﺸﻰ ﺍﺯ ﺭﺍ&= #65257; ﻓﻄﺮﻯ ﺃﺯﻟﻰ ﺃ&= #65169;ﺪﻯ ﺧﻮﺩ ﻣﻴﮑﻨﺪ.ﻭ&= #65169;ﺠﺎﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65169;ﻴﺸﺘﺮﺑﺎﺳﺘA= 260;ﻠﺎﻙ ﻭﻣﺼﺮﻑ ﺷﻬﻮﺍ&#= 65255;ﻰ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﭼﻮﻥ ﻭﻗﺖ ﻣﺮﮒ ﺷﺪ، &= #65259;ﻢ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّه ﺍﻯ ﺑﺮﺍﻯ ﺗﻮﻟ&= #1617;ﺪ ﺑﻬﺘﺮﺑﻌﺪﻯ ﻓ&#= 65198;ﺍﻫﻢ ﻧﺸﺪﻩ،ﻭﻫﻢ ﺑ= 5260;ﻤﺎﻥ ﻧﻮﻋﻰ ﻣﺴﺦ ﻣﻴ&= #64405;ﺮﺩﺩ،ﮐﻪ ﻫﻤﺎﻥ ﻗﺪﺭ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺮﺍ&#= 65267;ﺶ ﺗﻠﻒ ﻧﺸﺪﻩ ﺑﺎ&= #65239;ﻰ ﻣﺎﻧﺪﻩ ﺍﺳﺖ. ﻭ= ﻟﺬﺍ ﺍﻳﻨﺎﻥ ﺍﮔﺮ ﺯ&= #65261;ﺩ ﺗﺮ ﺑﻤﻴﺮﻧﺪ ﺑ&= #65256;ﻔﻊ ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﺑﻤﺴﺨﻬﺎﻯ ﻋﻤ&#= 65268;ﻖ ﺗﺮﻯ ﻧﺮﻭﻧﺪ. ﻭ= ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺏ = ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺣﻴﻮﺍﻧ&#= 65264;، ﺭﺍﻩ ﺟﺒﺮﺍﻥ ﺍ&= #65255;ﺘﻘﺎﻣﻰ ﺍﻟﻬﻰ ﻭ ﻏﻀﺐ ﺍ= ﻭ ﺍﺳﺖ.ﮐﻪ ﺑﺎﺯ ﺧ= ﻮﺩ ﺭﺣﻤﺘﻰ ﻭ ﻓﺮﺻ&= #65176;ﻨﻰ ﻣﺠﺪﺩ ﺑﺮﺍﻯ ﺗ&= #65228;ﺎﻟﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65169;ﻘﻴﻤﺖ ﺭﻧﺞ ﮐﺎﺭﻣﺎﻫ&#= 65166;ﻯ ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ،ﮐﻪ ﻣﺎ ﻧﻴﺰ ﺑﭽﺸﻢ = ﻣﻰ ﺑﻴﻨﻴﻢ.ﺣﺘﻰ ﻣ&= #65208;ﮑﻠﺎﺕ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺭ ﻋﺰﻟﺘﮕﺎﻩ &= #65153;ﻧﺎﻥ،ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻠﺎ&= #65267;ﺎ ﻭﮐﺮﺏ ﻭﻏﺼّﻪ &#= 65261; ﻓﺘﻨﻪ ﻭ ﺍﻣﺘﺤ&= #65166;ﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﻣﻴﮕﻮﺋﻴﻢ،ﺑA= 166;ﺯ ﺍﻧﺘﻘﺎﻣﻰ ﺍﻟ&#= 65260;ﻰ ﻧﻤﻴﺒﺎﺷﻨﺪ. ﺑ&= #65184;ﺎﻯ ﺭﻓﺘﻦ ﺑﮑﺎﺭﻣ&#= 65166;ﻫﺎ،ﺍﻳﻨﻚ ﺧﻮﺩ ﻭ ﺑﺴﻴﺎﺭ = ﺃﻧﺪﻙ ﺍﺯ ﻋﺬﺍﺏ ﻭ ﺑﻠ= ﺎﻯ ﺳﻠﻮﮐﻰ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ.ﮐﻪ ﻋﺎﺷﻘﺎﻧﻪ ﺗﺤ&#= 65252;ّﻞ ﻣﻴﮑﻨﻨﺪ،ﻭﻋA= 196;ﺍﺏ ﺳﺨﺖ ﺗﺮ ﺭﺍ ﻧﻴ= ﺰﺳﭙﺎﺳﮕﺬﺍﺭ ﻣﻴﺒﺎﺷﻨﺪ. ﺗﺎ = ﺷﺎﻳﺪ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﻋ&= #65252;ﻴﻖ ﺗﺮ ﺑﺎ ﺻﺒﻮﺭﻯ = ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﻭﺍﮔﺮ ﺳﺎﻟﻚ ﺑﻠﺎﻳﺎ&#= 65263; ﺳﻠﻮﮐﻰ ﮐﻪ ﺧﺎ&= #65209; ﺳﺎﻟﻚ ﭘس ﺍﺯ ﺳ&= #65262;ﮔﻨﺪ ﻭ ﭘﻴﻤﺎﻧﺶ، ﺑ&#= 65198;ﺍﻳﺶ ﺍﺯ ﻃﺮﻑ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﺍﻟﻬﻰ ﺗﻨﻈﻴﻢ &= #65251;ﻴﮕﺮﺩﺩ،ﺑﻔʄ= 01;ﺮﺍﻧﺘﻘﺎﻡ ﻭ ﻋﺪﻡ ﻣﺤﺒّﺖ &= #65165;ﻟﻬﻰ ﺑﺎﺷﺪ. ﭘس ﺳﺎﻟ&= #64401;ﻰ ﺻﺎﺩﻕ ﻧﻴﺴﺖ.ﻭ = ﺷﻬﻮﺩﻯ ﻫﻢ ﻧﺨﻮﺍﻫﺪ ﻳ&= #65166;ﻓﺖ ﻭﻟﺬﺍ ﺧﺪﺍﻭﻧ&#= 65194; ﻧﻴﺰ ﺍﺻﻄﻠﺎﺣ&#= 65166;،ﺗﺎ ﮐﺎﺭﺩ ﺑﺎﺳﺘﺨ&#= 65262;ﺍﻥ ﺳﺎﻟﻚ ﻧﺮﺳﺪ، &#= 65207;ﻬﻮﺩ ﺟﺪﻳﺪﻯ ﻧﻤﻴﺪ&#= 65259;ﺪ.ﻭﺗﺄﺧﻴﺮ ﺑﺮﺍﻯ ﺗﻬﻴﻪ ﺫ&= #65191;ﻴﺮﻩ ﺷﻮﺍﺏ ﻭ ﺍﻣﮑﺎ&= #65255;ﺎﺕ </spa= n>ﻭ ﺷﺎﻳﺴﺘﮕʌ= 64; ﺑﻴﺸﺘﺮﻯ ﺑﺮﺍﻯ ﻣﺮﺣﻠﻪ &= #65169;ﻌﺪﻯ ﺍﺳﺖ.ﮐﻪ ﺷﺎﻳﺪ = ﺳﺨﺖ ﺗﺮ ﻧﻴﺰ ﺑﺎﺷﺪ.= ﭘﺶ ﺗﺄﺧﻴﺮ ﺷﻬﻮﺩ &= #65261;ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ ﺗﺮ،ﺷﺎ= 5255;س ﻣﻮﻓﻘﻴﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻣﺮﺣله های ﻮ᥸= 7;ﻬﻮﺩﻯ ﺑﻌﺪﻯ ﺭﺍ ﺑﻴﺸ&= #65176;ﺮ ﻣﻴﻨﻤﺎﻳﺪ.ﭘس &#= 65165;ﻳﻦ ﺗﻮﺟﻴﻪ ﻭ ﺗﻔﺴ&= #65268;ﺮ ﺳﻠﻮﮐﻰ،ﻣﺨﻠA= 262;ﻁ ﺑﻮﺩﻥ ﻋﺸﻖ ﻭﻣ&= #65188;ﺒّﺖ ﺧﺪﺍ،ﺑﺎ ﻏﻀﺐ &#= 65261; ﺍﻧﺘﻘﺎﻡ ﺍﻭ ﺍ&= #65203;ﺖ. ﮐﻪ ﺧﺎﺹ ﺳﺎﻟﻚ = ﺑﻌﻨﻮﺍﻥ ﻭﺳﻴﻠﻪ ﺑﻬﺘﺮ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﻣﻴﺒﺎﺷﺪ.&#= 65261;ﺍﻟّﺎ ﺻﺪ ﺑﺮﺍﺑﺮ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﺳﺨﺖ ﺗ&= #65198; ﻭ ﺑﻴﺸﺘﺮ،ﺩﺭ &#= 64400;ﺎﺭﻣﺎﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺩﺭ = ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ .= ﻭﻟﻰ ﻣﺤﺒّﺖ ﺧﺎﻟﺺ &#= 65191;ﺪﺍﻭﻧﺪ، ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﮐ&= #65166;ﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺳﺖ،ﮐﻪ ﺳﺮﺍ= 5203;ﺮﻣﻌﺼﻮﻣﻴّﺖ ﻭ ﻣﺼﻮﻧﻴّﺖ،A= 261; ﺩﺭ ﺍﻟﻬﺎﻣﺎﺕ &= #65261;ﻫﺪﺍﻳﺘﻬﺎﻯ ﻟﺪﻧّﻰ ﺁﻣﺎﺩ= 5257;،ﺩﺭ ﻫﺮ ﻣﻮﺭﺩ ﻧﻴﺎ&= #65199; ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭ&#= 65255;ﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ،ﺍﻳﻨﻚ ﺍﻳﻦ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺳت ﻮ ﺯﺑﺎﻥ ﺧ&= #65194;ﺍﻭﻧﺪ ﻭﺻﻮﺭﺕ ﻭ ﺳﻴﺮ&= #65173; ﺧﺪﺍﻭﻧﺪ ﻫﺴﺘ&#= 65256;ﺪ.ﻭﻟﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﭘﻴﺮﻭ ﺍﻳﻦ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ،ﻭﻧﻪ ﺑ= 5198;ﺍﻯ ﻋﻤﻮﻡ ﻣﺮﺩﻣﻰ &= #64400;ﻪ ﺍﻋﺘﻘﺎﺩﻯ ﺑﺂ&#= 65255;ﺎﻥ ﻧﺪﺍﺭﻧﺪ ﻭﮔﻨ&#= 65184;ﻬﺎﻯ ﻣﻌﺮﻓﺘﻰ ﻭ ﺣﮑ&= #65252;ت های ﺍﻟﻬﻰ ﺧﺎA= 209; ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ، ﺩﺭ ﺩﻭﺭﻩ ﺯﻧﺪ&= #64404;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﮐ&= #65258; ﮔﻨﺠﻬﺎﻯ ﺷﺎﻳ&#= 65166;ﻧﻰ ﻣﻴﺒﺎﺷﻨﺪ.<o:p></o:p>= ﻋﻤﻠﺎ ﻧﻔ= ﺮﺕ ﻭ ﻏﻀﺐ ﺍﺯ ﺧﺪﺍ= ﻭﻧﺪ،ﻭ ﻳﺎ ﺍﺯ ﭘﻴﺮ ﮐﺎ= ﻣﻞ ﺳﺎﻟﻚ ﻧﻤﻰ ﺑﺎ&= #65207;ﺪ.ﭼﻮﻥ ﺩﺳﺘﻮﺭﺍﺕ ﺳﺨ&#= 65176;ﻰ، ﻣﺎﻧﻨﺪ ﻣﺮﮒ ﻗ&= #65170;ﻞ ﺍﺯﻣﺮﮒ ﺭﺍ ﻓﺮ&= #65251;ﺎﻥ ﺑﺪﻫﺪ.ﺯﻳﺮﺍ ﻏ&= #65216;ﺐ ﻫﻤﻴﺸﻪ ﻧﺴﺒﺖ &= #65169;ﺴﺮﮐﺸﺎﻥ ﺍﺳﺖ.ﻭﻧﻪ ﺑﺮﺍ&= #65263; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺣ&= #65166;ﻝ ﺗﺴﻠﻴﻢ،ﻭ ﻓﺪ= 5165;ﮐﺎﺭﻯ ﺭﻭﺣﻰ.ﻭﺳﺎﻟﻚ &= #65193;ﺭ ﻣﻘﺎﻡ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺍﺯ ﻣﻘﺎﻡ ﺍﻟﻬ&= #65264; ﭘﻴﺮ،ﻧﻮﻋﻰ ﻧ= 5166;ﭼﻴﺰﻯ </spa= n>ﻧﺴﺒﺖ ﺑﺒﺎʌ= 47;ﺎﺗﺮ ﺩﺍﺭﺩ.ﭘس ﺍﻃﺎ&#= 65227;ﺖ ﺍﻭ ﺑﻨﻔﻊ ﺍﻭ ﺍ= ﺳﺖ.ﭼﻮﻥ ﻋﻘﻞ ﮐﺎﻓﻰ ﻧﺪ&= #65165;ﺭﺩ ﮐﻪ ﺑﻔﻬﻤﺪ.ﭘس &= #65169;ﺎﺍﻃﺎﻋﺖ ﮐﺎﺭ ﻓﻬﻢ ﺭﺍ ﻣ= ﻴﮑﻨﺪ،ﻭﺩﺭﻫA= 198;ﻣﻘﺪﺍﺭ ﭘﻴﺸﺮﻓﺖ ﺳﺎﻟ&#= 65242; ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65165;ﻭ،ﻣﺮﺍﺗﺐ ﻋﻘﻠﻰ ﺑﻴﺸﺘﺮ&#= 65263; ﻣﻴﻴﺎﺑﺪ.ﮐﻪ ﮔ&= #65262;ﺋﻰ ﺻﺪﻫﺎ ﺑﺎﺭ ﻧﻴ&= #65198;ﻭﻣﻨﺪﺗﺮ ﺍﺯ ﻋﻘﻞ ﻣﺮﺣﻠ&= #65258; ﻗﺒﻠﻰ ﺍﺳﺖ.ﻭﭼ&= #65262;ﻥ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﻨﺪ، ﻫﺰﺍ= 5197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﻨﺪ ﺩﺍﺷﺖ. ﻭﺍﮔﺮ ﺩ= ﺭجه اﻯ ﺩﺭ ﻫﺮ ﻟﺤﻈ&= #65258; ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓ&#= 65174; ﺗﮑﺎﻣﻠﻰ ﻧﺒﻮ&#= 65193;ﻩ ﺑﺎﺷﺪ ﭘس ﺩﺭﺟ&#= 65258; ﺍﻯ ﺍﺯ ﻗﻬﻘﺮﺍ = ﻭ ﻋﻘﺐ ﺭﻭﻯ ﺩﺭ ﺍ= ﻧﺴﺎﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﻫﻤّﺖ ﻭﺍﻟّﺎ ﺟﺪﻳﺖ &#= 65261; ﺻﺪﺍﻗﺖ ﺳﺎﻟﻚ &= #65197;ﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.&= #64380;ﻮﻥ ﺩﺭﺗﺴﻠﻴﻢ ﻭﺍ&#= 65219;ﺎﻋﺖ ﻭﻇﺎﻳﻒ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺑﻬﻤﺎﻥ ﻗﻴﺎس &#= 65239;ﻬﻘﺮﺍﻯ ﺭﻭﺣﻰ ﺩﺭ= ; ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺳﺮ&= #64400;ﺶ،ﺑﺨﺼﻮﺹ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #65235;ﺎﺳﺪ ﺩﺷﻤﻦ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺟﻬﻨﻤﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ&#= 64380;ﻬﺎﺭﮔﻮﻧﻪ ﺧﻮﺩﺭﺍ ﺁﻏﺎﺯ &= #65251;ﻴﮑﻨﺪ،که اﺎﮔﺮ ﺟﻬﻨّﻢ = 5197;ﺍ ﺩﺍﺷﺘﻨﺪ ﻭﺗﺤ&#= 65252;ّﻞ ﻧﻤﻮﺩﻧﺪ، ﺷﺎ= 5255;س ﺁﻧﻬﺎ ﺍﺳﺖ،ﮐ= 5258; ﺟﻬﻨّﻤﻬﺎﻯ ﺑ= 5228;ﺪﻯ ﺁﺭﺍﻡ ﺗﺮ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. <o:p></o:p> = 5235;ﻠﺎﺳﻔﻪ ﻗﺸﺮﻯ ﻣﺴﻴﺤﻰ&#= 1548;ﮐﻪ ﺩﻭ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺍﺳﺖ،ﺩﺭ ﺩﺭﻳﺎﻫﺎﻯ &#= 65169;ﻰ ﭘﺎﻳﺎﻥ ﺍﻓﮑﺎ&#= 65197;ﻓﻠﺴﻔﻰ ﻭﮐﻠﺎﻣﻰ ﻭ ﻣﺎ&= #65193;ﻯ ﺧﻮﺩ ﻏﻮﻃﻪ ﻣﻴ&= #65192;ﻮﺭﻧﺪ،ﻭ ﺑﺠﺎﺋﻰ ﻫﻢ ﻧﺮ&= #65203;ﻴﺪه اﻧﺪ.ﭼﻮﻥ ﻧﻪ ﺳ&= #65166;ﻟﻚ ﺩﺭﺗﮑﺎﻣﻞ ﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ&#= 1548;ﻣﮕﺮ ﺃﻧﺪﮐﻰ ﺍﺯ ﮐﺎ&= #65251;ﻠﺎﻥ ﺳﺎﻟﻚ ﻣﺴﻴﺤﻰ &= #65169;ﺨﻠﻖ ﺑﺎﺯﮔﺸﺘﻪ،ﺑA= 166; ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﻧ&= #65262;ﺭ ﻣﺼﻄﻔﻮﻯ ﻭﻋﺮ&#= 65205; ﺟﺒﺮﺋﻴﻞ ﺭﻭﺡ &= #65165;ﻟﻘﺪس ﮐﻪ ﻋﻤﻠﺎ ﻗﺎﺩ&= #65197; ﺑﺪﺭﻙ ﺣﮑﻤﺘﻬ&#= 65166;ﻯ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﻧﻴﺴﺘﻨﺪ.ﺍﻳﻦ &= #65235;ﻠﺎﺳﻔﻪ ﻧﻴﺰ ﻣﻰ ﭘﺮﺳﻨ&= #65194;،ﭘس ﭼﺮﺍ ﺧﺪﺍﻭﻧﺪ &= #65187;ﺎﺿﺮ ﺷﺪﻩ ﮐﻪ ﭘﻨﺠﻪ = ﻧﻔﺮﺕ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﻳ&= #65254; ﻣﺨﻠﻮﻕ ﺯﻳﺒﺎ&#= 65263; ﺧﻮﺩ ﺩﺭ ﺭﻭﺯ ﻫ= ﻔﺘﻢ ﻓﺮﻭ ﻣﻴﺒﺮﺩ. ﺍ= ﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺍﻓﺴ&#= 65166;ﻧنه ای باﺯ ﻣﺮﺩم ʋ= 70;ﺎﺑﻞ ﻭﺗﻮﺭﺍﺕ ﺟﺪﻳ&#= 65194; ﺍﺳﺖ،ﮐﻪ ﻣﻨﺸ= 5156; ﭘﻴﺪﺍﻳﺶ ﺍﻧﺴ&#= 65166;ﻧﻴﺮﺍ ﺩﺭﻋﻘﻴﺪﻩ ﻣﺘ&#= 65236;ﮑّﺮﻳﻦ ﺑﺎﺑﻞ ﻧﻘﻞ ﻣﻴ&= #64401;ﻨﺪ.ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺩﻭ<sp= an dir=3DLTR> </spa= n>ﺭﻭﺯ ﺯﻣﻴﻦ A= 261;ﭼﻬﺎﺭ ﺭﻭﺯ ﺁﺳﻤﺎﻥ ﺭ&= #65165; ﺁﻓﺮﻳﺪ.ﻳﺎ ﻫﻤ&= #65166;ﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺷﺸﮕﺎﻧﻪ ﺍﺩﻳ&#= 65166;ﻥ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ.ﮐﻪ ﺭﻭﺯ ﻫ= ﻔﺘﻢ ﺧﺪﺍﻭﻧﺪ = ﺑﺮﻋﺮﺵ ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻴ&= #64405;ﻴﺮﺩ،ﮐﻪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65203;ﺖ، ﻭ ﺍﺳﺘﺮﺍﺣﺖ ﻣ&= #65268;ﮑﻨﺪ.ﻭﻳﺎ ﺑﺘﺪﺑﻴﺮﺍﻣﻮ= 5197; ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻣ&= #65268;ﭙﺮﺩﺍﺯﺩ.ﻭﺑ= 5268;ﺸﺘﺮ ﻣﻨﻈﻮﺭ ﺗﺪﺑﻴ&#= 65198; ﮐﺎﻣﻠﺎﻥ ﺑﺸﺮ&#= 65263; ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﻭﺑﺎﺯﮔﺸﺘﻪ </spa= n>ﺑﺨﻠﻖ ﺍﺳﺖ A= 261;ﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ. = ﻭﺧﺪﺍﻭﻧﺪ ﭘﻨﺠﻪ ﻧﻔﺮﺕ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭﺁﺩﻡ ﻭﺣﻮﺍ &= #1705;ه ﺒﺪﺳﺖ ﺧﻮﺩ ﺳﺎ&= #65191;ته ﺒﻮﺩ ﻓﺮﻭ ﺑﺮﺩ&= #1548;ﻳﻌﻨﻰ ﺩﺭ ﺫﺍت اﻭ ﻗﺮ&#= 65165;ﺭ ﺩﺍﺩ،ﻭﺑﺠﻬﻨ= 17;ﻢ ﺟﻬﺎﻥ ﻓﺮﺳﺘﺎ&#= 65193; ﮐﻪ ﺑﺎ ﺍﻭﻟﻴﻦ = ﻭﮐﻮﭼﮑﺘﺮﻳﻦ ﺧﻄﺎ ﻭ ﺳﺮﮐﺸﻰ = ﺍﻭ،ﺑﺎ ﻓﺮﻳﺒﮑﺎﺭﻯ ﺍ&#= 65169;ﻠﻴس ﺃﻫﺮﻳﻤﻦ، ﻭﻧ= 5240;ش ﺰﻧﺎﻧﻪ ﺣﻮﺍ ﺩ&= #65197; ﺍﻳن ﻔﺮﻳب ﺨﻮ= 5197;ﺩﻥ ﺁﺩﻡ،ﮐﻪ ﺑﺎ ﺯ&#= 65169;ﺎﻥ ﺩﺭﻭﻍ ﻭﻓﺮﻳﺒ&#= 64401;ﺎﺭﻯ ﻇﺎﻫﺮﻯ،ﺯﻫﺮA= 193;ﺭ ﺯﺑﺎﻥ ﻭﺩﻫﺎﻥ &= #65193;ﺍﺷﺖ.ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﺁﺧﻮ&#= 65255;ﺪﻫﺎﻯ ﺍﺑﻠﻴﺴﻰ ﺩﺭ ﺗ&= #65248;ﺒﻴس ﺭﻳا ﮐﺎﺭﻯ ﻭ ﻇ&= #65166;ﻫﺮﮐﺎﺫﺏ ﺍﻟﻮﻫﻴّﺖ،ﻭʋ= 87;ﮑﻤﺘﻬﺎﻯ ﻗﺸﺮﻯ ﻭﻓﻠﺴﻔ&#= 65264; ﻭﺧﺮﺍﻓﺎﺕ ﺧﻮ&#= 65193;، ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ &= #65169;ﺠﺎﻯ ﺑﻬﺸﺖ ﻭﺗﮑﺎﻣ&#= 65246; ﺑﺮﺩﻥ،ﺑﺠﻬﻨ= 17;ﻢ ﻗﻬﻘﺮﺍﻫﺎ ﻣﻴ&#= 65170;ﺮﻧﺪ.ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﻫﺎ ﺍﺯ = ﺗﮑﺎﻣﻞ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ،ﺑﺘﺪﺭﻳ᥶= 2; ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﭘﻴﺪﺍ ﺷﺪه ﺎﻧ&#= 65194;. ﮐﻪ ﺗﺎ ﻫﺸﺖ ﻫﺰ= ﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻋﻘﻞ ﻭﺗﻮﺍﻧﺎ&#= 65163;ﻰ ﻫﺎﻯ ﻟﺎﺯﻡ ﺭﺍ = ﻧﺪﺍﺷﺘﻨﺪ.که ﺁﺩﻡ ﺍﻭﻟﻴﻦ ﭘ&= #65268;ﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #64400;ﺎﺷﻒ ﻧﻮﺭ ﺣﺴﻴﻨﻰ، &#= 65255;ﺨﺴﺘﻴﻦ ﺷﻬﻮﺩ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺑﺎ ﻫﺪﺍﻳﺘﻬﺎﻯ ﺧ&#= 65194;ﺍﻭﻧﺪ ﻭﺯﻣﻴﻨﻪ ﻫﺎﻯ &= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ،ﺁﺩﻡ = 5169;ﺨﻠﻖ ﺑﺎﺯﮔﺸﺖ ﺗﺎ ﺁ&= #65231;ﺎﺯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺳ&= #65166;ﻟﮑﺎﻥ ﺑﺎﺷﺪ،ﮐﻪ ﺑﺎ= 5261;ﻯ ﺗﻮﺳّﻞ &#= 65261; ﺳﻠﻮﻙ ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ. ﻭ ﺑﺘﺪﺭﻳﺞ ﺩﺭ = ﺷﺶ ﺗﻮﻟﺪ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻮﻓﻘﻴّ&#= 65174; ﺁﻣﻴﺰ، ﻫﺮﺑﺎ= 5197; ﺑﺎ ﺗﺠﺪﻳﺪ ﺷﻬ&= #65262;ﺩﻫﺎ، ﺑﺎ ﻳﻚ ﺷﻬﻮﺩ ﺟ= ﺪﻳﺪ ﻋﺎﻗﺒﺖ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 1576;ّ اﻟﻨﻮﻉ ﺑﺸﺮﻯ &#= 65261; ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﻨﺪ. ﮐﻪ ﺭﺟﻌﺘﻬﺎﻯ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ. ﻭﺍﻟّﺎ ﺗﮑﺮﺍ= 5197; ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﺑﺠﻬﻨّﻢ ﺟﻬﺎ= 5253; ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ.= ﭼﻮﻥ ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﺑﺮﺳﺪ، ﮐﻪ ﺑﺎ&#= 64400;ﺸﻒ ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﺩﺭ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ،ﺷ= 5198;ﺍﻓﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﺎ&= #65267;ﺎﻥ ﻳﺎﻓﺘﻪ،ﻭﻧﻮA= 225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻏ&= #65166;ﺯ ﻣﻴﮕﺮﺩﺩ.ﻭﻫﻤ&#= 64381;ﻨﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺎ&= #65255;ﻨﺪ ﺩﻳﮕﺮ ﺍﻧﻮﺍﻉ &= #65175;ﻮﻟﺪﺍﺕ ﻧﺴﻠﻬﺎﻯ ﺧﻮﺩ&#= 65197;ﺍ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻭ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ که ﺠﻬﺎن= 40; ﻴﺎﻋﺎﻟﻢ ﺍﺻﻐﺮ،ﺩﺭ ﻣﻘ= 5166;ﺑﻞ ﻫﺴﺘﻰ ﻋﺎﻟﻢ ﺃﮐﺒﺮ ﺍﺳA= 174;. ﺩﺭ ﺷﺶ ﺭﻭﺯ ﻳﺎ ﻳﻮ= ﻡ ﻳﺎ ﺍﻭﻡ ﻭ ﺷﻬﻮ= ﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻳﮑﻰ ﭘس ﺍﺯ ﺩﻳ&= #64405;ﺮﻯ،ﺑﮑﻤﺎﻝ ﻭﺁﺩﻣﻴّت ﻮﺍA= 247;ﻮﻫﻴّﺖ ﺧﻮﺩ ﻣﻴﺮﺳﺪ. ﮐ= ﻪ ﻗﺒﻠﺎ ﺑﺸﺮﻳّ= 5174; ﻭﺣﻴﻮﺍﻧﻴّﺖ = 5255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺍﺩﺍﺷ&#= 65176;ﻪ ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﻧﻔ= ;ﺮﺕ ﺍﺯ ﭘﻨﭽﻪ ﺍﻟﻬ&= #65264; ﻧﻴﺴﺖ، ﺑﻠﮑﻪ &#= 65169;ﻌﻠّﺖ ﺣﻘﺎﺭﺕ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭ ﺁﻟﻮﺩﮔﻰ ﻫﺎ&= #65263; ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ &= #65191;ﻮﺩ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﻣﻔﺎﺳﺪ ﺻﻔﺎﺗ&#= 65264; ﺍﺯ ﺍﺩﻭﺍﺭ ﻗﺒ&= #65246; ﺑﺸﺮﻯ ﻭ ﺑﺸﺮﻯ = ﺩﺭ ﺫﺍﺕ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ = ﺑﺎﻳﺪ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺗﺨﻠﻴﻪ ﻭ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﺑﺸﻮﺩ .ﮐﻪ = ﻧﻮﻋﻰ ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ &= #64400;ﻮﭼﮑﻰ،ﺑﺠﺎʌ= 63; ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ &= #65259;ﺎﻯ ﺳﺨﺖ ﻭﻃﻮﻟﺎﻧ&#= 65264; ﻧﺴﺦ ﻭﻣﺴﺨﻬﺎ&#= 65263; ﻣﮑﺮﺭ ﺩﺭ ﺟﻬﺎ&= #65253; ﺍﺳﺖ.ﭼﻮﻥ ﻋﻘﻞ = ﺭﺍ ﺑﮑﺎﺭ ﻣﻰ ﺃﻧﺪ&= #65165;ﺯﺩ.ﻭ ﻋﻘﻞ ﺑﻴﺸﺘﺮ ﺭ&= #65165; ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ &= #65193;ﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳ&#= 65248;ﻮﮐﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺗﺄ&#= 65251;ﻴﻦ ﻧﻤﺎﻳﺪ. ﮐﻪ ﺍﺯ= ﻋﻘﻞ ﻣﺎﺩﻯ ﺑﻌﻘﻞ ﻟ&= #65262;ّﺍﻣﻪ ﻧﻘّﺎﺩ ﺧﻮﻳﺸ= 578;ن ﺒﻌﻘﻠﻬﺎﻯ ﻣﺘ&#= 65262;ﺍﻟﻰ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻭﮐﻠّﻰ ﻣﻴﺴّA= 198; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﺪ. ﻭﭼﻮﻥ ﺍﻧﺴﺎﻥ &= #65169;ﮑﻤﺎﻝ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺳ&= #65268;ﺪ،ﻧﻪ ﻧﻔﺮﺗﻰ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ ﺩﺭ ﺧﻮﺩ ﻣﻴﻴﺎ&= #65169;ﺪ،ﮐﻪ ﺍﺯ ﺧﻮﺩﺵ ﻣﻴﺪ&= #65165;ﻧﺪ. ﻭ ﺗﻮﺍﻧﺴﺘﻪ ﺍ&= #65267;ﻦ ﻣﻌﺎﻳﺐ ﺭﺍ ﺑﺒ&= #65268;ﻨﺪ ﻭﺑﻔﻬﻤﺪ ﻭﺗﺰ&#= 64400;ﻴﻪ ﻧﻤﺎﻳﺪ.ﻭﻟﻰ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺍ&= #65255;ﺒﻮﻩ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﻣ&= #65228;ﺎﻳﺐ ﻭﮐﻤﺒﻮﺩﻫﺎ ﻭ&#= 65251;ﻔﺎﺳﺪ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭﻋ= ﻘﻴﺪﻩ ﻫﺎﻯ ﺗﻮﻟﺪ ﻓﻌ&= #65248;ﻰ،ﻫﺮﺁﻧﭽﻪ ﮐﺮﺍﻣﺎﺕ ﻭﺍﻣ&#= 65176;ﻴﺎﺯﺍﺕ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺣ&#= 65264; ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺩﺍﺷﺘﻪ ﺍﺯ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ. ﭘس ﺍﺭ&= #65261;ﺍﺡ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65207;ﺎﻳﺴﺘﻪ ﺗﺮﺣّﻢ ﻭ ﺭﺣﻤ&#= 65176;ﻬﺎﻯ ﺍﻟﻬﻰ ﻧﻤﻴﺒﺎ&#= 65207;ﻨﺪ. ﮔﺮﭼﻪ ﻧﻌﻤﺎﺕ &= #65165;ﻟﻬﻰ ﺭﺍ ﺩﺍﺷﺘﻨﺪ،= 5261;ﺑﻨﻔﻊ ﻫﻮﺳﻬﺎﻯ ﺧﻮﺩ &= #65169;ﮑﺎﺭ ﺑﺮﺩﻧﺪ.ﻭ ﺑﻘﻮ&= #65245; ﻗﺮﺁﻥ ﻭﻣﺤﻤﺪ &= #64344;س ﺍﺯ ﺷﻬﻮﺩﻫﺎﻯ &= #65165;ﻟﻬﻰ، ﻫﻴﭽﮕﻮﻧﻪ ﻏﻀ&#= 65170;ﻰ ﻧﻴﺴﺖ.ﻭﻭﻋﺪﻩ &= #65259;ﺎﻯ ﺑﻬﺸﺘﻰ ﭼﻬﺎﺭ&#= 64404;ﺎﻧﻪ ﻭﭼﻬﺎﺭﮔﻮﻧﻪ &#= 65153;ﻧﻬﺎ ﺗﺄﻣﻴﻦ ﺍﺳﺖ.ﺯ&= #65267;ﺮﺍ ﺑﮑﻤﺎﻝ ﺍﻟﮕﻮ&#= 65263; ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺭﺳﻴﺪه اﻧﺪ.ﻏ= 5216;ﺐ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑ&= #65166;ﻳﺪ ﺍﺯﻧﻮﻉ ﻭﺟﻮﺩ &= #65251;ﻨﻔﻰ ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﻫ&= #65250; ﻫﺴﺖ ﻭﻫﻢ ﻧﻴﺴ&= #65174;.ﻭﺍﺯ ﮔﻮﻧﻪ ﻣﻮﺟﻮﺩ&#= 65267;ّﺖ ﻋﺪﻣﻰ ﺃﻫﺮﻳﻤ&#= 65256;ﻰ ﻭ ﺷﺒﻴﻪ ﺁﺧﻮﻧ&= #65194; ﻫﺎﻯ ﻗﺸﺮﻯ ﻭ ﭘ= ﻴﺮﻭﺍﻥ ﺁﻧﺎﻥ ﺑﺪﺍﻧﻴ&#= 65250; ﮐﻪ ﻫﺴﺘﻨﺪ.ﻭﺍ&= #65255;ﺘﻈﺎﺭ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﻋ&= #65194;ﻣﻴّﺖ ﺑﻌﺪ ﺍﺯﻣﺮﮒ ﺭ&= #65165; ﺩﺍﺭﻧﺪ ﺍﻧﺴﺎ&#= 65253; ﺑﺎﻋﻘﻞ ﺑﻬﺘﺮ &= #65261; ﺑﺰﺑﺎﻥ ﺧﻮﺵ ﺩ&= #65197; ﻓﻬﻢ ﺗﻌﻠﻴﻤﺎ&#= 65173; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﻣﻴﺘﻮﺍﻧﺪ ﺣﻘﺎﺭﺗﻬﺎﻯ ﺧ&#= 65262;ﺩﺭﺍ ﺑﭽﺸﻢ ﺩﻝ،ﺩﺭ &#= 65165;ﺣﻮﺍﻝ ﻭ ﺭﻓﺘﺎﺭ ﻭﮔﻔ&= #65176;ﺎﺭ ﻭﮐﺮﺩﺍﺭﻫﺎﻯ &#= 65191;ﻮﺩ ﺩﺭﻳﺎﺑﺪ . ﻭﺩﺭ= ﺍﻳﻦ ﺩﺭﻙ ﺣﻘﺎﺭﺕ ﺍ&= #65203;ﺖ،ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮ&#= 65193;ﺵ ﺍﺯ ﺧﻮﺩﺵ ﻣﺘﻨ&= #65236;ّﺮ ﮔﺮﺩﺩ.ﻭ ﻋﮑس ﺍ&= #65247;ﻌﻤﻞ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﺑ= ﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ ﻭﻳﺎ ﺩ&= #65197;ﺑﻠﺎﻳﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺨﻬﺎ&#= 65263; ﭘسﺍﺯ ﻣﺮﮒ، ﺭ= 5187;ﻤﺘﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺑﺪ&= #65165;ﻧﺪ.ﭼﻮن ﻔﺮﺻﺖ ﺟﺪﻳﺪﻯ &= #65169;ﺮﺍﻯ ﺟﺒﺮﺍﻥ ﺧﻄﺎ ﺍ&= #65203;ﺖ.ﺑﺨﺼﻮﺹ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #64400;ﻪﮔﻨﺎﻫﻰ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﻣﺸ= ﺎﻫﺪﻩ ﻣﻴﮑﻨﺪ،ﺁﻧﮕA= 166;ﻩ ﻭﺟﺪﺍﻥ ﺑﻴﺪﺍ&#= 65197;ﺵ،ﺑﻔﮑﺮ ﺟﺒﺮﺍﻥ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻣﻰ ﺍﻓﺘ&= #65194;.ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﻣﺤﻤﺪ،ﺧﻮﺷﺎ = 5169;ﮕﻨﺎﻫﻰ ﮐﻪ ﻭﺳﻴﻠﻪ ثو= 5165;ﺑﻰ ﮔﺮﺩﺩ.ﻭ ﺑﻘﻮﻝ = ﻗﺮﺁﻥ ﺳﻴّﺌﺎﺕ ﻭ ﺑﺪ&#= 65263; ﻫﺎﻯ ﺭﻭﺍﻥ ﺳﺎ&= #65247;ﻚ،ﺗﺒﺪﻳﻞ ﺑﺤﺴﻨﺎﺕ ﻭ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻭﺻﻮﺍﺏ ﻭثوﺍA= 167; ﻣﻴﺸﻮﺩ ﻭﺩﺭﺍ&#= 65267;ﻦ ﻣﻴﺎﻥ ﻧﻘﺶ ﻋﺸ&= #65238; ﻭﻣﺤﺒّﺖ ﺧﺪﺍ= 5261;ﻧﺪ ﺑﺎﻧﺴﺎﻥ،ﻭ ﺍ= 5255;ﺴﺎﻥ ﺑﺨﻮﺩﺵ ﻣﻌﻠﻮ&#= 65249; ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65251;ﻴﮕﺮﺩﺩ. ﺣﺘﻰ A= 165;ﮔﺮ ﻧﺘﻮﺍن ﺒﺒﺮﺗ= 5198;ﻳﻦ ﻧﻮﻉ ﻋﺸﻖ،ﻳﺎ &#= 65259;ﻤﺎﻥ ﻋﺸﻖ ﺍﻟﻬﻰ ﺩﺭ = ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ ﻧﻬﺎﺋ&= #65264; ﺧﻮﺩ ﺑﺮﺳﻴﻢ، &#= 65259;ﻨﻮﺯ ﺍﻧﻮﺍﻉ ﺩﻳﮕﺮ&#= 65263; ﺍﺯ ﻋﺸﻖ ﺷﺪﻳﺪ = ﻫﺴﺖ،ﮐﻪ ﻗﺎﺑﻞ ﺩﺭﻙ ﻣﺎ = ﻧﻴﺴﺘﻨﺪ.ﺁﻳﺎ ﻭﺍﻗﻌﺎ ﺗﻨﻬﺎ &= #65227;ﺸﻖ ﺍﻧﺴﺎﻥ ﺩﺭﺳﺖ &= #65261;ﮐﺎﻣﻞ ﺍﺳﺖ،ﻳﺎ ﺍﻧﻮ= 5165;ﻉ ﻋﺸﻘﻬﺎﻯ ﺑﺎﻟ&#= 65166;ﺗﺮﻯ ﻫﻢ ﻫﺴﺘﻨﺪ. ﮐﻪ= ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﺍﻣﺮﻭﺯ،ﭘس ﺍA= 199; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﺪﺍﻥ ﺧﻮﺍﻫﺪ &= #65197;ﺳﻴﺪ،ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺳﺪ.ﺷ&= #65166;ﻳﺪ ﻋﺸﻖ ﺣﻴﻮﺍنی = 575;ﻧﺴﺎﻥ ﻏﻴﺮﺳﺎلک ﺮﺍ = 5251;ﻰ ﺑﻴﻨﻴﻢ، ﮐﻪ ﺑ&#= 65200;ﻥ ﻭﻣﺎﻝ ﻭ ﻫﺮ ﭼﻴ= ﺰ ﺩﻧﻴﻮﻯ ﻭ ﺑﺸﺮ&= #65263; ﺩﺍﺭﺩ.ﻭ ﺁﻧﮕﺎ&= #65257; ﻣﻴﺘﻮﺍﻧﻴﻢ ﺁ&#= 65255;ﺮﺍ ﻋﺸﻖ ﻭﻫﻤﻰ ﻭﻓ&= #65198;ﻳﺐ ﺧﻮﺭﺩﮔﻰ ﺑﺪﺍ&#= 65255;ﻴﻢ.ﭼﻮﻥ ﻧﺘﻴﺠﻪ ﻣثبت A= 255;ﺠﺎﺕ ﺭﻭﺡ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﺭﺍ ﺑﻤﺎ ﻧﻤﻴﺪ&= #65259;ﺪ. ﻭ ﺁﻳﺎ ﻃﺒﻴﻌﺖ = ﻋﺸﻖ،ﺑﺴﺘﮕﻰ ﺑﻨﻮﻉ ﻣﻮﺿﻮﻉ &= #65251;ﻮﺭﺩ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑﺴ&= #65176;ﮕﻰ ﺩﺍﺭﺩ،ﻭ ﺁﻳﺎ &#= 65227;ﺸﻖ ﺟﻨﺴﻰ ﻭ ﺷﻬﻮﺍ&= #65255;ﻰ ﺍﺻﻞ ﺍﺳﺖ،ﮐﻪ &#= 65235;ﺮﻭﻳﺪ ﻣﻴﮕﻮﻳﺪ. ﻭﻳﺎ = ﻣﺎ ﺗﻨﻬﺎ ﺍﺑﺮﺍﺯ &= #65227;ﺎﻃﻔﻰ ﻭﺳﻤﭙﺎﺗﻴک ﻤ= 5268;ﺪﺍﻧﻴﻢ.ﻫﻤﺎʌ= 53; ﻋﺸﻘﻬﺎﺋﻰ که = 575;ﺣﺴﺎﺳﻰ ﻭ ﻏﻴﺮ ﻣﺎﺩﻯ ﺍ= ﺳﺖ ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺑ&= #65166;ﺣﮑﻢ ﻋﻘﻞ ﺧﻮﻳﺶ ﺩﻧ&= #65170;ﺎﻝ ﻣﻴﺸﻮﺩ.ﻭﻟﻰ ﻋ&= #65166;ﻃﻔﻪ ﺣﻘﻴﻘﻰ،ﺍﺣﺴA= 166;ﺳﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺍ&= #65187;ﺴﺎس ﻣﺎﺩﻯ ﺍﺳﺖ.ﻳﺎ = ﻫﻤﺎﻥ ﺍﺣﺴﺎﺳﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺳﺎﻟﮑﺎﻥ، ﮐﻪ &#= 65193;ﺭ ﻫﻨﮕﺎﻡ ﺷﻬﻮﺩ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺟﺪﻳﺪ ﺩ&= #65165;ﺭﻧﺪ. ﮐﻪ ﻫﻤﺎﻥ ﻓﻌﻞ = ﻭ ﺷﻐﻠﻰ ﺍﺳﺖ،ﮐ= 5258; ﺳﺎﻟﮑﺎﻥ ﻭ ﻋﺎ&= #65197;ﻓﺎﻥ ﺍﺯ ﺁﻥ ﻣﻴﮕﻮﻳ&= #65256;ﺪ ﮐﻪ ﻧﻮﻋﻰ ﺗﻤﺎ&= #65267;ﻞ ﺑﺪﺭﻙ ﻭﻗﻴﺎس &#= 65192;ﻮﺩ ﺑﺎ ﺍﺭﺯﺷﻬﺎ ﺍ&= #65203;ﺖ،ﮐﻪ ﻣﻨﺠﺮ ﺑﺪﺭﻙ ﺣ&= #65240;ﺎﺭﺕ ﺍﺭﺯﺵ ﻓﻌﻞ ﺧﻮ&= #65193;ﻣﺎﻥ ﻣﻴﺸﻮﺩ.ﺣﺘﻰ ﺍ&= #64404;ﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ </spa= n>ﺑﺎﺷﻨﺪ.ﻭ ﺁA= 267;ﺎ ﻋﺸﻖ ﺑﺮ ﺗﻀﺎﺩ = ﻭ ﺍﺧﺘﻠﺎﻑ ﺍﺳﺘ&#= 65262;ﺍﺭ ﺍﺳﺖ،ﻭ ﻳﺎ ﺑﺮ&#= 65165;ﺳﺎس ﺗﺸﺎﺑﻪ ﻭﻫﻢ ﺳ&= #65256;ﺨﻴّﺖ ﺩﺭ ﻣﻐﻨﺎﻃﻴس &#= 65261; ﻣﺤﺒّﺖ ﺍﺯ ﻋﺸ&#= 65238; ﺷﻴﺮﻳﻦ ﺩﺭ ﺩﻭ = ﻗﻄﺐ ﻣﺘﻀﺎﺩ ﺍﺳﺖ.ﻭ&= #65247;ﻰ ﺩﺭ ﺍﻭﻟﻴﺎی ا= 5247;ﻬﻰ ﻋﺸق ﺮﺍ ﺑﺮ ﺍﺳ&= #65166;س هم ﺳﻨﺨﻴّﺖ ﻭA= 251;ﺎﻫﻴّﺖ ﻣﻘﺎم ﺮﻭﺣﻰو = 5203;ﻄﺢ ﻋﻘﻠﻰﻭ ﺗﺸﺒّ= 5258; ﺍﺧﻠﺎﻗﻰ ﺑﺎ ﺳ&= #65166;ﻟﻚ ﻭﻣﺴﺘﻌﺪﺍﻥ ﻣ&#= 65268;ﻴﺎﺑﻨﺪﮐﻪ ﺟﺬﺏ ﻫﻢ ﻣﻴﺸﻮ&= #65255;ﺪ.ﻣﻰ ﭘﺮﺳﻨﺪ ﺍﻳﺎ ﻋ&= #65208;ﻖ ﻫﻤﺎﻥ ﺧﻮﺩﺧﻮ&#= 65165;ﻫﻰ ﻭ ﺣُﺐّ ﺫﺍﺕ ﺩ&#= 65197; ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ&#= 1548;ﮐﻪ ﺑﻘﺎﻯ ﺫﺍﺕ ﻭﺯ&= #65255;ﺪﻩ ﺑﻮﺩﻥ ﺩﺭ ﻫﻤﻪ = ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴﺖ.ﮔﻮﺋﻰ ﺍﻳ&= #65254; ﺍﻧﮕﻴﺰﻩ ﺫﺭﺍ&#= 65173; ﻭﺟﻮﺩ ﻫﺮ ﻣﻮﺟ&= #65262;ﺩ ﺭﺍ ﺑﻬﻢ ﭼﺴﺒﺎ&= #65255;ﻴﺪﻩ ﻭ ﺩﻭﺧﺘﻪ ﺍﺳﺖ&= #1548;ﻭ ﻣﻠﺎﻁ ﻗﻴّﻮﻣ= 5268;ّﺖ ﻭ ﺗﺸﮑّﻞ ﻗﻮﺍ&#= 65249; ﻧﻮﻋﻰ ﻳﻚ ﻣﻮﺟ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ.ﺑﻌﺪ &= #65235;ﻠﺎﺳﻔﻪ ﻭﻗﺘﻰ ﺍﺯ ﺧﺪﺍ = ﺩﻭﺭﺗﺮ ﺷﺪﻧﺪ، ﭼﻮﻥ ﻋ&#= 65208;ﻖ ﺍﻟﻬﻰ ﺭﺍ ﻧﺎﺩ&= #65267;ﺪه گرفته اﻧﺪ، ﻭ= ﺑﻔﮑﺮ ﺭﺳﻴﺪﻥ ﺑﺪﺍﻥ &= #65255;ﺒﻮﺩﻧﺪ ﺍﮐﺘﻔﺎ ﺑﻬﺴﺘ&#= 65264; ﻫﺎﻯ ﻣﺠﺎﺯﻯ ﮐ&= #65198;ﺩﻩ ﻣﻰ ﭘﺮﺳﻨﺪ،ﺁ= 5267;ﺎ ﺍﻳﻦ ﭼﻨﻴﻦ ﻋﺸ&= #65238; ﻣﺎ ﺑﺮﺗﺮﻳﻦ ﺩ&= #65197;ﺟﻪ ﺍﺳﺖ؟ ﻭ ﺧﻴﻠﻰ &= #65227;ﺸﻘﻬﺎ ﺑﻨﻈﺮ ﻭﻧﮕﺎﻩ &= #65165;ﻭﻝ ﺑﺴﺘﮕﻰ ﺩﺍﺭﻧ&#= 65194;. ﺯﻳﺮﺍ ﺍﻳﻦ ﺳﻤ&= #64345;ﺎﺗﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻧﺴﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺳﻮﮊ= 5259;ﺎﻯ ﺭﺍ ﺩﺭﻧﮕﺎﻩ ﺍ&= #65261;ﻝ ﻋﺎﺷﻖ ﻣﻴﺸﻮﺩ. = ﮔﻮﺋﻰ ﭘﻴﭻ ﻭﻣﻬﺮﻫﺎ&#= 65263; ﻫﺴﺘﻨﺪ،ﮐﻪ ﻣ= 4401;ﻤّﻞ ﻫﻤﺪﻳﮕﺮ ﻣﻴﺒ&#= 65166;ﺷﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻧ&= #65224;ﺮﺍﻭﻝﻋﺎﺷﻖ ﻣﻴﺸﻮﻧﺪ،ﮐﻪ = 5191;ﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﭼﻨﺎ&#= 65253; ﺻﺤﻨﻬﺎﻯ ﺁﺳﻤ&#= 65166;ﻧﻰ ﻭ ﻓﺎﻧﺘﺰﻯ ﻭﺍ&= #65235;ﺴﺎﻧﻬﺎﻯ ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ = ﻣﻨﺎﺳﺐ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺑﻮﻯ ﻣﻌﺮﻓ&= #65264; ﻣﻴﻨﻤﺎﻳﺪ، ﻭ &#= 65193;ﺭ ﺍﻋﻤﺎﻕ ﻭﺟﻮﺩ&#= 65205; ﻧﻘﺶ ﻣﻰ ﺑﻨﺪﺩ.= ﻭﭼﻮﻥ ﭘﻴﺮ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺭ ﺟﻬﺎﻥ ﻳﺎﻓﺖ،= 5169;ﺎ ﻧﻈﺮ ﺍﻭﻝ ﺍﻭﺭ&= #65165; ﻫﻤﺎﻥ ﻣﻴﻴﺎﺑ&#= 65194;،ﮐﻪ ﺩﺭ ﺭؤﻳﺎ ﺩﻳﺪ&#= 65257; ﺍﺳﺖ ﮔﺮﭼﻪ ﭼﻨ&= #65194; ﺁﺯﻣﺎﻳﺶ ﻧﻴﺰ &= #65169;ﻬﻤﺮﺍﻩ ﺩﺍﺭﺩ،ﮐﻪ ﻋﻠ= 5166;ﺋﻢ ﺍﻳﻦ ﭘﻴﺮ ﺩﺭ ﺭ= ؤﻳﺎ ﺩﻳﺪﻩ ﺷﺪه اﻧ= 5194;. ﺁﻧﮕﺎﻩ ﻫﺮﮔﺰ &= #65175;ﻮﺟّﻪ ﺑﺎﻣﻮﺭ ﺍﻃﺮﺍ&#= 65233; ﭘﻴﺮﺧﻮﺩ ﻧﺪﺍ&#= 65197;ﺩ،ﮐﻪ ﺩﺭ ﻓﻘﺮ ﻭ ﺳﺎﺩ= ﮔﻰ ﻭ ﮊﻭﻟﻴﺪﮔﻰ،= 5261;ﺣﺘی ﺒﻤﺤﻴﻂ ﺩﻳﻨﻰ &= #65261;ﻣﺬﻫﺒﻰ ﺍﻭ ﮐﺎﺭﻯ ﻧﺪﺍ&= #65197;ﺩ. ﮐﻪ ﺁﻳﺎ ﻋﺒﺎﺩ&= #65175;ﻰ ﻫﻢ ﺩﺍﺭﺩ ﻳﺎ ﻧ= ﺪﺍﺭﺩ.ﻭ ﺣﺘﻰ ﺑﺮﺍﻯ ﺗﻮ&= #65183;ّﻪ ﻋﻘﻠﻰ ﮐﺎﻓﻰ ﺩ&= #65197; ﺩﻝ ﺧﻮﺩ ﭘﻴﺪﺍ = ﻣﻴﮑﻨﺪ.ﺍﻣﺎ ﺍﻧﺴﺎﻧﻬﺎی ﺁ= 5247;ﻮﺩﻩ ﺗﺮ ﺷﺪﻩ،ﮐﻪ ﺑ&#= 65198;ﺍﻯ ﻣﺴﺨﻬﺎﻯ ﻋﻤﻴ&#= 65238; ﺗﺮ ﺣﻴﻮﺍﻧﻰ ﭘ&= #65268;ﺶ ﺭﻓته اﻧﺪ،ﺑ᥵= 6;ﺪﺑﻴﺮ ﺍﻟﻬﻰ ﻭ ﺷﺄﻥ ﻣ= ﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻋﺸﻖ ﺑﻤﺮﮒ ﭘﻴ&= #65194;ﺍ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺍ&= #64404;ﺮ ﺯﻭﺩﺗﺮ ﺑﻤﻴﺮ&#= 65255;ﺪ،ﮐﻤﺘﺮ ﻓﺴﺎﺩ ﺑﻴﺸﺘﺮ &= #65261; ﮔﻨﺎﻩ ﺗﺎﺯﻩ،= 5261; ﻗﻬﻘﺮﺍﻫﺎﻯ ﺷ&#= 65194;ﻳﺪﺗﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﻭﻟﻰ ﺍﻳﻦ ﻣﺮﮒ = ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺳﺎﻟﮑﺎﻥ،ﮐﻪ = 5169;ﻘﺼﺪ ﺭﺳﻴﺪﻥ ﺑﺠﺎﻧ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65198;ﻭﻧﺪ،ﺷﺒﺎﻫʋ= 76;ﻰ ﻧﺪﺍﺭﺩ.ﻫﻴﭻ ﻣ&= #65262;ﺟﻮﺩﻯ ﺣﺎﺿﺮ ﺑﻤﺮﮒ ﻧ&= #65268;ﺴﺖ، ﻣﮕﺮ ﺍﻳﻦ ﺑﻴﻤ&= #65166;ﺭ ﺭﻭﺍﻧﻰ ﮐﻪ ﺷﺘ&= #65166;ﺏ ﺳﺮﺍﺯﻳﺮﻯ ﺳﻘ&#= 65262;ﻁ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺩ&= #65165;ﺭﺩ.ﻭﺭﺍﻩ ﺣﻞ ﻣﺸﮑﻠﺎﺕ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭﻣﺮﮒ ﺧﻮﻳﺶ &= #65251;ﻴﺪﺍﻧﺪ.ﻭ ﻳﺎ ﺍﻧﺴﺎﻥ ﺍﻟ&= #65260;ﻰ ﻭﮐﺎﻣﻠﻰ ﻭﺷﺎ&#= 65259;ﺪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65191;ﻮﺩ،ﮐﻪ ﺑﺮﺍﻯ ﻣﺮ= ;ﺩﻥ ﺁﻣﺎﺩﻩ ﺍﺳﺖ ﻭ = ﺗﺮﺳﻰ ﻧﺪﺍﺭﺩ، ﺗﺎ ﺑ&#= 65262;ﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺧﻮ&= #65267;ﺶ ﺑﺮﺳﺪ. ﻭ ﺳﺎﻟﮑ= ﺎﻥ ﺩﺭ ﺷﺮﻑ ﺷﻬﻮﺩ = ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﺑﺨﺼﻮﺹ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ،ﮐﻪ ﻣﺮﮒ ﻗﺒﻞ &= #65165;ﺯ ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﺑ&= #65166;ﺍﺳﺘﻀﻌﺎﻑ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﺑ&= #64345;ﺎﻯ ﻣﺮﮒ ﻣﻴﺮﺳﺎﻧ&#= 65256;ﺪ،ﺧﺼﻮﺹ ﻭﻗﺘﻰ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﻭﻳﺎ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺍﻭﺩﺳﺘﻮﺭ ﺁﻧ&#= 65198;ﺍ ﺑﺪﻫﻨﺪ،ﮐﻪ ﺁ= 5191;ﺮﻳﻦ ﺁﺯﻣﺎﻳﺶ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ.ﻭﮔﺎﻫﻰ ﺩ&= #65197; ﺭؤﻳﺎﻫﺎ ﺍﻳﻦ &#= 65251;ﺮﮒ ﻗﺒﻞ ﺍﺯﻣﺮﮒ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ، ﮐﻪ ﺗ&#= 65198;س ﺁﻧﺮﺍ ﻧﺪﺍﺭﻧ&#= 65194;. ﭘﺶ ﺍﺯ ﺭؤﻳﺎﻯ &= #65191;ﻮﺩ ﻧﻴﺰﺧﺎﺭﺝ ﻧﻤ&#= 65264; ﮔﺮﺩﻧﺪ.ﻭ ﭼﻮﻥ = ﺍﺯ ﺍﻳﻦ ﺧﻮﺍﺏ ﻣﺮ&= #64402; ﺑﻴﺪﺍﺭ ﺷﻮﻧﺪ&#= 1548;ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺁﻏﻮﺵ ﭘ= ﻴﺮﺍﻟﻬﻰ ﺧﻮﻳش ﻤﻴﻴﺎﺑ= 5256;ﺪ. ﮐﻪ ﺷﺮﺍﺏ ﺻﺒﻮ&= #65187;ﻰ ﻭﺗﻘﻮﻳﺖ ﺟﺴﻤ&#= 65264; ﺭﺍ ﻣﻴﻨﻮﺷﺎﻧ&#= 65194; ﻭ ﺑﻮﺳﻪ ﺗﺒﺮﻳ&= #65242; ﭘﻴﺮ ﺩﺍﺭﺩ.ﻭ ﻳ= ﺎ ﺍﻳﻨﮑﻪ ﭼﻮﻥ<sp= an dir=3DLTR> </spa= n>ﺑﻴﺪﺍﺭ ﻣﻴʌ= 08;ﻮﻧﺪ،ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﺮ&= #65165;ﻯ ﺟﻬﺎﻧﻴﺎﻥ ﮔﺬ&#= 65207;ﺘﻪ، ﮐﻪ ﻭﺍﻟﺪﻳﻦ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺯ = ﺗﻮﻟﺪ ﻃﻔﻞ ﺍﺳﺘﻘﺒﺎ&#= 65245; ﻣﻴﮑﻨﻨﺪ،ﻭ ﺭ= 5261;ﺯﻯ ﺍﺯ ﻧﻮ ﺩﺍﺭﻧﺪ.= ﻭﺁﻣﻮﺯﺷﻬﺎﻯ ﺟﺪﻳﺪ ﻭﻣﻄﺎﻟ&#= 1576; ﺪﻳﮕﺮ.ﻭﺣﺘﻰ ﺑ&= #65198;ﺧی اﺯ ﺍﻳﻦ ﺍﻃﻔﺎ&#= 65245; ﻣﺘﻮﻟﺪ ﺩﺭ ﻧﺴ&= #65190; ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑ&= #65268;ﺎﺩ ﻭﺍﻟﺪﻳﻦ ﺗﻮﻟ&#= 65194; ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﻣ&= #65264; ﺍﻓﺘﻨﺪ.ﻭ ﻣﻨّ&#= 64401;ﺮ ﻭﺍﻟﺪﻳﻦ ﺗﺎﺯ&#= 65257; ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;.ﻭ ﺍﻳﻦ ﺧﺎﻃﺮﺍﺕ&#= 1548;ﺑﺨﺎﻃﺮ ﺭﺧﺪﺍﺩﻫﺎﻯ ﻋ&#= 65252;ﻴﻖ ﺩﺭﺩﻧﺎﻙﺗﻮﻟ= 5194;ﭘﻴﺸﻴﻦﺍﺳﺖ.</spa= n> ﺑﺤ= ث ﻓﻠﺴﻔﻰ ﮐﻪ ﺳﻮﺩﻯ ﻧﺪﺍ&= #65197;ﺩ،ﻭﻟﻰ ﺑﺤث ﻋﻠﻤﻰ ﻫﻤ&#= 64381;ﻨﺎﻥ ﭘﻴﺶ ﻣﻴﺮﻭﺩ. ﻭ= ﺍﺯ ﻣﮑﺎﻧﻴﺰﻡ ﻋﺸ&#= 65238;، ﻣﺎﻧﻨﺪ ﺧﻮﺍﺏ &= #65261;ﺩﻳﮕﺮ ﺍﺣﻮﺍﻝ ﺭﻭﺍﻧ&#= 65264;،ﭼﻮﻥ ﻓﮑﺮ ﻭ ﻃﺮﺯ ﻋﻤ= ﻞ ﺫﻫﻦ، ﺩﺭ ﺣﺎﻝ &= #65175;ﺤﻘﻴﻖ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻣث&#= 1576;ت ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺑﺎﺷﺪ.ﻭﻟﻰ ﺑﺮ&= #65165;ﻯ ﻣﺴﺘﻌﺪﺍﻥ &#= 65203;ﻠﻮﻙ ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264;، ﻧﺒﺎﻳﺪ ﻣﻨﺘﻈ&#= 65198; ﻧﺘﺎﻳﺞ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﺷﻨﺪ،ﮐﻪ ﺗ= 5166; ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ &= #65193;ﻳﮕﺮ ﻧﻴﺰ ﮐﺎﺭ ﻋﻠﻢ = ﺗﮑﻤﻴﻞ ﺷﺪﻧﻰ ﻧﻴﺴﺖ. ﻭ= ﺍﻣﻮﺭ ﺭﻭﺣﻰ ﻭﺍﻟﻬﻰ &= #65255;ﻴﺰ ﻣﺪﺍﻡ ﭘﻴﭽﻴﺪ&#= 1607; ﺘﺮ ﻣﻴﮕﺮﺩﺩ.ﻭ&= #65259;ﻤﭽﻨﺎﻥ ﺗﺤﻘﻴﻘﺎﺕ ﻋﻠ&#= 65252;ﻰ ﻋﻘﺐ ﻣﻴﻤﺎﻧﺪ. = ﺳﻌﻰ ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﻣ&= #65256;ﺸﺄ ﻋﺸﻖ ﺭﺍ ﺑﻴﺎﺑ&= #65256;ﺪ،ﮐﻪ ﻫﻤﺎﻥ ﮐﻤﺒﻮﺩ &= #65259;ﺎﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺍﻭ ﻣﻴﺒﺎﺷﺪ<sp= an dir=3DLTR>. ﻭ ﺍﺭﺯʌ= 07;ﻬﺎ ﻭﻧﻘﺶ ﻋﺸﻖ ﺩﺭ = ﺯﻧﺪﮔﻰ ﺣﺎﻝ ﻭﺁﻳﻨﺪﻩ&#= 1548; ﺁﻏﺎﺯ ﭘﻴﺪﺍﻳ&#= 65206; ﻋﺸﻖ، ﻭﺗﻮﻟﺪ= 5261; ﻣﺮﮒ ﻋﺸﻖ ﻫﺎﻯ = ﻏﻴﺮ ﺍﻟﻬﻰ.ﻭﺣﺘﻰ ﮔ&= #65166;ﻫﻰ ﻋﺸﻖ ﺍﻟﻬﻰ ﺑﺎ = ﻓﺮﻳﺐ ﮐﺎﺭﻯ ﺁﺧﻮﻧﺪ&#= 65259;ﺎﻯ ﺃﻫﺮﻳﻤﻨﻰ ﻭﮐ&#= 65252;ﺒﻮﺩﻫﺎ ﻭﻣﻌﺎﻳﺐ ﺯﻳﺎ&#= 65193; ﺭﻭﺍﻥ ﺷﺨﺺ، ﺍ&#= 64404;ﺮ ﭘﻴﻤﺎﻥ ﺍﻟﻬﻰ &= #65193;ﺍﺭﻧﺪ،ﭘس ﻗﻬﻘﺮﺍﺋﻰ ﺗﺮ &= #65191;ﻮﺍﻫﻨﺪ ﺑﻮﺩ ﮐﻪ ﻣﻨﺎﻓ&= #65238; ﻭ ﭘﻴﻤﺎﻥ ﺷﮑﻦ = ﻭ ﻣﻘﺘﺼﺪ ﺑﺎ ﻣﻘ&= #65166;ﺻﺪ ﺩﻧﻴﻮﻯ ﻭ ﺟﺎﺳ&= #65262;ﺳﻰ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ،ﺩﺭ ﺑﻴﻦ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻭ ﭘﻴﺮﻭﺍﻥ ﺁﻧ&= #65260;ﺎ ﻗﺮﺍﺭﻣﻴﮕﻴﺮ= 5255;ﺪ.ﺗﺎ ﭼﮕﻮﻧﻪ ﺁﻧﺎﻥ &= #65197;ﺍ ﮐﺸﺘﺎﺭ ﻭﺗﮑﻔ&#= 65268;ﺮ ﻭ ﭘﺮﻳﺸﺎﻥ ﻧﻤ&= #65166;ﻳﻨﺪ.ﻭ ﻧﻴﺰ ﺧﻴﻠﻰ ﺍﺯ = ﺍﻣﻮﺭ ﺩﻳﮕﺮ ﻋﺸﻖ ﺑﺎ&= #65267;ﺪ ﺗﺤﻘﻴﻖ ﻋﻠﻤﻰ &= #65169;ﺸﻮﺩ.ﻭﻟﻰ ﺑﻬﺘﺮ ﺍﺳﺖ ﺗﺤ&= #65240;ﻴﻖ ﺳﻠﻮﮐﻰ ﻧﻤﻮﺩ &= #65261; ﺗﻔﺎﻭﺗﻬﺎﻯ ﻋ&#= 65208;ﻘﻰ ﻭ ﮐﺸﺸﻬﺎ ﺭﺍ ﺩ= ﺭ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍ&= #65253; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65170;ﻴﻨﻨﺪ. ﻣﻴ= ﭙﺮﺳﻨﺪ ﺁﻳﺎ ﻋﺸﻖ ﮐﻮﺭ = ﺍﺳﺖ،ﻳﻌﻨﻰ ﻋﺸﻖ ﻋﻘﻞ ﻧﺪﺍ&= #65197;ﺩ؟ﻳﺎ ﺣﺘﻰ ﻋﻘﻞ ﺟﺰﺋ&= #65264; ﻓﻌﻠﻰ ﺭﺍ ﻧﻴﺰ = ﮐﻮﺭ ﻣﻴﻨﻤﺎﻳﺪ.ﭼﻮ&#= 65253; ﻫﻴﺠﺎﻥ ﻋﺸﻖ ﺳ&= #65198; ﻣﻴﺮﺳﺪ،ﺁﻧﮕA= 166;ﻩ ﻧﻤﻴﺘﻮﺍﻥ ﺍﺭ&#= 65199;ﻳﺎﺑﻴﻬﺎ ﺭﺍ ﻧﻤﻮﺩ. ﭼﻮﻥ= ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺭؤﻳﺎ ﻣﺮﺍ&#= 65175;ﺐ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ &#= 65191;ﻮﺩﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ،ﻭ= 5193;ﺭ ﺷﺮﺍﻳﻄﻰ ﻣﻴﺒ&#= 65268;ﻨﻨﺪ ﮐﻪ ﻋﺸﻖ ﺍﻟﻬﻰ = ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺍﺯ ﻋﻘﻞ ﮐﺎﺭﻯ = ﺳﺎﺧﺘﻪ ﻧﻴﺴﺖ. ﭘس ﻋﻘﻞ = ﮐﻮﺭ ﻧﻴﺴﺖ،ﻭﻟﻰ ﻋ= 5240;ﻠﻬﺎﻯ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻓ&= #65228;ّﺎﻝ ﺗﺮﻧﺪ.ﻭﻋﻘل ﺒ&#= 65204;ﻮﻯ ﻧﺘﻴﺠﻪ ﺭﻭﺍﻧ&#= 65260;ﺎﻯ ﺍﻣّﺎﺭﻩ ﺁﻟﻮ= 5193;ﻩ ﺍﺳﺖ.ﭼﻮﻥ ﻧﻴﺮ&= #65261;ﻯ ﻋﻘﺪﻩ ﻫﺎ ﺑﺮﺗ&= #65198; ﺍﺯ ﻧﻴﺮﻭﻯ ﺍﺣ&= #65176;ﻤﺎﻟﻰ ﻋﻘﻞ ﺟﺰﺋﻰ ﻣﻴ&= #65170;ﺎﺷﺪ ﻭﺳﺎﻟﮑﺎﻥ ﺑﺎ &= #65255;ﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ ﻋﻘﻞ ﻣ&= #65166;ﺩﻯ ﺧﻮﺩ ﺩﺭﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﻋ&= #65240;ﻠﻬﺎﻯ ﺑﺎﻟﺎﺗﺮ ﻭﻧﻴ&#= 65198;ﻭﻣﻨﺪ ﺗﺮ ﺭﺍ ﻣﻴﻴﺎﺑ&= #65256;ﺪ . ﻭﻳﺎ ﻣﻰ ﭘﺮﺳﻨ= ;ﺪ،ﺁﻳﺎ ﻋﺸﻖ ﻋﻤﺮ ﮔﻞ ﺭ= ﺍ ﺩﺍﺭﺩ، ﮐﻪ ﺯﻳ&#= 65170;ﺎ ﻭﻟﻰ ﻧﺎﭘﺎﻳﺪ&#= 65165;ﺭ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﺍ&= #64404;ﺮ ﺍﻧﺴﺎﻥ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﻋﺸﻖ ﻫﺎ ﺑﺎﻟﺎ = ﺑﺮﻭﺩ،ﻣﺮﮒ ﻋﺸﻖ ﺧﻮﺩﺭﺍ ﺧ&= #65262;ﺍﻫﺪ ﺩﻳﺪ.ﺩﺭ ﺍﻣﻮﺭ = ﻋﺎﻃﻔﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻭﻟﻰ ﻋﺎ&= #65239;ﻞ،ﻭﺑﺎ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= 5263; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻗ&= #65170;ﻠﻰ،ﺧﻮﺍﻫﻨʋ= 94; ﺗﻌﺎﻟﻰ ﻣﺮﺍﺗ&#= 65168; ﻋﺸق اﻟﻬﻰ ﺭﺍ &#= 65165;ﺣﺴﺎس کند . ﻭﻟﻰ ﺩﺭ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ،ﺳﺎﻟﻚ = 5211;ﺎﺩﻕ ﻋﺸﻖ ﺍﻟﻬﻰ ﻫﺮ&= #64404;ﺰ ﻣﺮﮒ ﻧﺪﺍﺭﺩ.ﻭ&= #65251;ﺪﺍﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ،ﮐﻪ ﻋﻤﻠﺎ ﮔﻞ ﺩﻳﺪ&= #65257; ﻣﻴﺸﻮﺩ ﻣﺮﮒ ﻧ&= #65194;ﺍﺭﺩ.ﮐﻪ ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ &= #65261;ﮔﻞ ﺯﻳﺒﺎﺗﺮ ﻣﻴﺮ&#= 65203;ﺪ. ﺑﺎﺯ ﺧﻮﺩ ﺷﺎﻫ&= #65194; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁ&= #65253; ﮔﻠﻬﺎﻯ ﺷﻬﻮﺩ&#= 65263; ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65207;ﺖ.ﻭﺗﺮﻙ ﻋﺎﺷﻘﺎﻧﻪ ﻋﺸ&#= 65238; ﻗﺒﻠﻰ ﻣﻴﮑﻨﺪ &= #1548;ﮐﻪ ﺑﻌﺸﻖ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﻰ ﺭﺳﺪ.ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﻋﺸﻖ ﻗﺒﻠﻰ،ﺧ= 5262;ﺩ ﻣﻮﺍﻓﻖ ﻭﻣﺸﻮ&#= 1617;ﻕ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ&#= 1548;ﺑﺮﺍﻯ ﺭﻓﺘﻦ ﺑﻌﺸﻖ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﭘﻴﺮ ﺍﻟﻬﻰ ﮐﻪ = ﺯﻣﺎﻥ ﻧﺴﺒﺘﺎ ﺩﺭﺍﺯ&#= 65263; ﻣﻮﺭﺩ ﻋﺸﻖ ﻭﺭ&= #65199;ﻯ ﺳﺎﻟﻚ ﺑﻮﺩﻩ،= 4344;س ﺍﺯ ﺷﻬﻮﺩ ﺩﻭﻡ = ﻭ ﺑﺎﻟﺎﺗﺮ،ﺣﺘA= 264; ﺑﺎ ﺗﺮﻙ ﻋﺸﻖ ﻭ= ﺭﺯﻯ ﺑﺎ ﭘﻴﺮ ﺩﺭ ﺗﻮ= ﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ،ﺑﺎﺯ = 5251;ﺤﺒﻮﺏ ﺗﺮ ﺳﺎﻟﻚ ﻣﻴﮕ&= #65198;ﺩﺩ،ﮐﻬﺒﺎ ﻋﺸﻘﻬﺎﻯ ﺍﻟﻬ&#= 65264; ﺟﺪﻳﺪ ،ﻣﺮﺍﺗ= 5168; ﻋﺸﻘﻬﺎﻯ ﻗﺒﻠ&#= 65264; ﻧﻴﺰ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﺗﺮ ﻣﻴﺸﻮﻧﺪ ﮔﻮﺋ&#= 65264; ﻫﻤﻪ ﻳﮑﻰ ﻫﺴﺘ&= #65256;ﺪ،ﮐﻪ ﺭﺷﺪ ﻳﺎﻓﺘﻪ ﺍ&= #65255;ﺪ. ﺩﺍﺳﺘﺎﻥ ﻧﺎﺳ&#= 65190; ﻭﻣﻨﺴﻮﺥ ﺩﺭ ﻗ&= #65198;ﺁﻥ ﺑﺮﺧﻰ ﺁﻳﺎت ﻘ&#= 65198;ﺁﻧﻰ ﻧﻴﺴﺖ ﮐﻪ ﻣﻨﺴ&= #65262;ﺥ ﻭﺑﺎﻃﻞ ﺷﺪﻩ ﺑ&= #65166;ﺷﻨﺪ.که ﻨﻪ ﭘﻴﺎﻣﺒﺮ ﻭ&= #65255;ﻪ ﺍﻣﺎﻣﺎﻥ ﻭﺍﻭ&#= 65247;ﻴﺎﻯ ﺑﻌﺪﻯ،ﺍﻳﻦ ﺁ= 5267;ﺎﺕ ﻣﻨﺴﻮﺥ ﺭﺍ ﻣﺸ&= #65192;ﺺ ﻧکردند ﮐﻪ ﺩ᥷= 7; ﻗﺮﺁﻥ ﺫﮐﺮﻯ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ.ﻭﻟﻰ ﺍ&= #65267;ﻦ ﻗﺎﺿﻴﺎﻥ ﺷﺮﻉ &= #65183;ﺎﻫﻞ ﻫﺴﺘﻨﺪ ﮐﻪ ﻣﺸ&= #65198;ﮐﺎﻧﻪ ﮐﺎﺭ ﺧﺪﺍ ﺭﺍﺩ&= #65197;ﻣﺘﻔﺎﻭت ﻤﻴﮑﻨﻨﺪ.ﻭ ﺍﺣ&= #64401;ﺎﻡ ﻗﻀﺎﺋﻰ ﻣﻴﺪﻫ&#= 65256;ﺪ، ﻭﻣﺨﺎﻟﻔﺖ ﺑﺮ&#= 65191;ﻰ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ &= #65197;ﺍ ﺑﺨﺎﻃﺮ ﻣﻨﺴﻮ&#= 65189; ﺷﺪﻩ ﻣﻴﺪﺍﻧﻨ&#= 65194;.ﮐﻪ223 ﺁﻳﻪ ﻗﺮﺁﻥ،ﻭ= ;ﻫﻤﮕﻰ ﺑﺎ ﺁﻳﻪ ﺳﻴﻒ ﻭ= ﮐﺸﺘﺎﺭ،ﮐﻪ ﻣﻮﺭﺩ ﻋﻠﺎﻗﻪ &= #65191;ﻠﻔﺎﻯ ﺍﺳﻠﺎﻣی ﻮﻟﻰ &#= 65231;ﻴﺮ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﻣ&= #65256;ﺴﻮﺥ ﮔﻔته اﻧﺪ.ﻭﻟA= 264; ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩ ﺍﻟﻬﻰ ﺳﺎ= ﻟﮑﺎﻥ ﺍﺳﺖ ﮐﻪ ﭼﻮﻥ ﺷ= ﻬﻮﺩ ﺟﺪﻳﺪ ﻣﻮﺭﺩ ﺭ&= #1572;ﻳﺎﻯ ﺳﺎﻟﻚ ﻗﺮﺍﺭ ﮔ&= #65198;ﻓﺖ، ﺗﻮﺳّﻞ ﺑﺎ ﺷﻬ&#= 65262;ﺩ ﻗﺒﻠﻰ ﮐﻨﺎﺭ ﮔ&= #65196;ﺍﺭﺩﻩ ﻣﻴﺸﻮﺩ.ﻗﺮﺁﻥ &= #65197;ﺍ ﭘﻴﺎﻣﺒﺮ ﻧﻨﻮ&#= 65207;ﺖ ﻭﺳﺎﻟﻬﺎ ﺑﻌﺪ&#= 1548;ﻋﻤﺮ ﻭﻋثماﻥ ﺟﻤﻊ A= 153;ﻭﺭﻯ ﺑﺴﻠﻴﻘﻪ ﺧﻮﺩ &= #64400;ﺮﺩﻧﺪ.ﮐﻪ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ ﺩﺭ ﻧﻬﺼﺪ ﺟﺎﻯ = ﻗﺮﺁﻥ ﺣﺬﻑ ﻭ ﺍﺿﺎﻓﺎ&= #65173; ﻭ ﺗﻐﻴﻴﺮ ﻭﺗﺒ&= #65194;ﻳﻞ ﻧﻤﻮﺩﻧﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﺁﻳﺎﺗﻰ ﮐﻪ ﺻﺤ&= #65170;ﺘﺎﺯ ﮐﺸﺘﺎﺭ ﺍﺳﺖ،= 5203;ﺎﺧﺘﻪ ﺍﻳﻦ ﺧﻠﻔﺎ ﻣﻴ&= #65170;ﺎﺷﺪ.ﺁﻳﻪ ﻫﻤﺎﻥ ﻟﻔﻆ ﻓﺎ&= #65197;ﺳﻰ ﺩَﺭﻯ ﻗﻮم ﻘﺮ= 5267;ﺶ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ ﺍﺳﺖ،ﮐﻪآیت (ʋ= 53;ﻳﺪ) ﻣﻌﻨﻰ ﻣﻴﺪﻫﺪ.&= #65267;ﺎ ﻫﻤﺎﻥ ﺭﺳﻴﺪﻩ &= #65259;ﺎﻯ ﺍﻟﻬﻰ.ﻧﻪ ﻓﻘﻂ = ﺁﻳﺎﺕ ﮐﺘﺎﺏ ﻗﺮﺁﻥ ﺑ&= #65248;ﮑﻪ ﺁﻳﺪﻫﺎﻯ ﺷﻬﻮ&#= 65193;ﻯ ﺳﺎﻟﮑﺎﻥ ﻭ ﺍﻟ&= #65260;ﺎﻣﺎت ﻤﺪﺍﻡ ﺭﺳﻴﺪﻩ &= #65165;ﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;، ﻭﺑﺮﺍﻯ ﺍﻣﻮﺭ &= #65203;ﻠﻮﮐﻰ ﺳﺎﻟﮑﺎﻥ ﺁﻧﻬ&#= 65166; ﻭﺗﺎ ﻭﻗﺘی که = 5200;ﻧﺪه ﺒﺎﺷﻨﺪ.ﻭﺑﺮﺍ&#= 65263; ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﻗﺎﺑﻞ ﺍﺟﺮﺍ ﻧ&= #65268;ﺴﺘﻨﺪ.ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺗﺎ&#= 65199;ﻩ ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪ&#= 65257; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺑﺎﻳﺪ ﺍﺭ&= #65165;ﺋﻪ ﺑﺪﻫﻨﺪ.ﻭﺍﻟّ= 5166; ﻣﻴﺸﺪ ﮐﻪ ﺑﺪﺳ&= #65176;ﻮﺭﺍﺕ ﺩﻳﻨﻰ ﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ ﭘﻴﺸﻴﻦ ﻧﻴﺰ ﻋ&= #65170;ﺎﺩﺕ ﮐﺮﺩ.ﻭﻟﻰ ﺗﻨﻬ&= #65166; ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭ ﺳﻄﺢ ﻋﻘﻠﻰ = ﻭ ﺍﺣﻮﺍﻟﻰ ﻣﺮﺑ&#= 65262;ﻃﻪ ﻣﻴﺒﺎﺷﺪ. ﮔﻮﺋ&= #65264; ﺑﺮﺧﻰ ﮐﻮﺩﮐﺴ&#= 65176;ﺎﻧﻰ ﻭﺑﺮﺧﻰ ﺩﺑﺴﺘ&#= 65166;ﻧﻰ ﻳﺎ ﺩﺑﻴﺮﺳﺘﺎ&#= 65255;ﻰ ﻭﺩﺍﻧﺸﮕﺎﻫﻰ &#= 65251;ﻴﺒﺎﺷﻨﺪ.ﮐﻪ ﻣﺮﺑّﻴﺎﻥ ﻫﺮ= 5219;ﺒﻘﻪ،ﺍﻭﻟﻴﺎ= ;ﻯ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ ﺧﻮﺩﺭﺍ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺑﺂﻧﻬﺎ ﻣﻌﺮﻓ&#= 65264; ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﺍ&= #64404;ﺮ ﻣﻄﺎﻟﺐ ﺗﻮﺭﺍ&#= 65173; ﻭﺍﻧﺠﻴﻞ ﻭ ﻗﺮ&= #65153;ﻥ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ،ﺯﻳﺮﺍ ﻫﺮ ﮐﻠﺎﻡ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﻣﻮﺭﺩ ﻗ&= #65170;ﻮﻝ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺖ.&= #65261;ﻟﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺁﻧﻬﺎ ﻭﺗﺎﻭﻗ&#= 65176;ﻰ ﮐﻪ ﺯﻧﺪﻩ ﺑﺎﺷ&= #65256;ﺪ. ﺯﻳﺮﺍ ﺍﻭﻟﻴﺎ&#= 65263; ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ، ﻫﻤﭽﻨﺎﻥ ﻣﺎﻧ&#= 65256;ﺪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺩ&#= 65165;ﺭﺍﻯ ﺗﻔﻮﻳﺾ ﺍﻟﻬﻰ &= #65261; ﺁﺯﺍﺩﻯ ﻋﻤﻞ ﻭ = ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﻨﺪ.ﺣﺘ&#= 65268;ﺎﮔﺮ ﺩﺳﺘﻮﺭ ﻣﺨﺎﻟ&#= 65234; ﺩﺳﺘﻮﺭ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺭﺍ ﺻﻠﺎﺡ ﺑﺪﺍ&= #65255;ﻨﺪ ﺑﺴﺎﻟکی ﻤﻴﺪA= 259;ﻨﺪ.ﺯﻳﺮﺍ ﻣﻮﺿﻮﻉ ﻣﻌﺎﻟ&#= 65184;ﻪ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ &= #65203;ﺎﻟک ﻤﻄﺮﺡ ﺍﺳﺖ ﻭﺳ&= #65166;ﻟﮑﺎﻥ ﺑﺎﻫﻢ ﺗﻔﻮﺗﻬ&#= 65166;ﻯ ﺯﻳﺎﺩﻯ ﺩﺭ ﻣﺸ&= #64401;ﻠﺎﺕ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﺗﺰﮐیه هاﻯ ﺁʌ= 55;ﺎﻥ ﻣﺘﻔﺎﻭت ﺪﺭ ﺯ&#= 65251;ﺎﻥ،ﻭ ﺩﺭ ﺩﺳﺘﻮﺭﺍﺕ &= #65251;ﺮﺑّﻰ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ،ﺍﺯ ﻣﺤﻞ ﺳﻄﺢ ﻋﻘﻠ&= #65264; ﺷﻬﻮﺩﻫﺎﻯ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﺧﻮﺩ ﺣﻘ&= #65166;ﻳﻖ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ.&= #65261;ﻧﻪ ﺣﻘﺎﻳﻖ ﺑﺮﺗﺮ &= #65193;ﺭﺍﻭﻟﻴﺎﻯ ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ &= #65169;ﺎﻟﺎﺗﺮ.ﻭﺣﺘ= 5264; ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ ﺩﺭ ﺑﺎﺯﮔﺸﺖ<sp= an dir=3DLTR> </spa= n>ﺑﺨﻠﻖ ﻧﻴﺰ A= 169;ﺎﻫﻢ ﺗﻔﺎﻭﺗﻬﺎ ﺩﺭ &= #65207;ﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﭼ&= #65262;ﻥ ﺳﺎﻟﮑﺎﻥ ﻣﺘﻔ&#= 65166;ﻭﺕ ﺩﺭ ﻣﺸﮑﻠﺎﺕ ﺭ&= #65261;ﺍﻧﻰ ﺩﺍﺭﻧﺪ.ﭘس ﺗﺮ&#= 65241; ﻋﺸﻖ ﺍﻟﻬﻰ ﻭﺳ&= #65248;ﻮﮐﻰ ﺩﺭ ﻫﺮﻣﺮﺣﻠﻪ &= #65207;ﻬﻮﺩﻯ،ﮐﻪ ﺑﻘﺼﺪ ﺗﺮﻙ ﺻﻠ&= #65166;ﺕ ﻭ ﺍﺭﺗﺒﺎﻁ ﻭﭘ&= #65166;ﻳﺎﻥ ﺩﺍﺩﻥ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺁﻧﺎﻥ ﺑﺎﺷﺪ ﻧ&= #65166;ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭﻟﻰ ﺑﺮﺍ&= #65263; ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﺑﺮﺗﺮ،ﺗﺮﻙ ﺷ= 5260;ﻮﺩ ﻗﺒﻠﻰ ﺩﺭ ﺗﻮﺳ&= #1617;ﻞ ﺭﻫﺎ ﻣﻴﮕﺮﺩﺩ.&= #65175;ﺮﻙ ﻋﺸﻖ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩی ﺒﻰ ﻭﻓﺎﺋﻰ ﺩﺭ = ﭘﻴﻤﺎﻥ ﻭ ﺳﻮﮔﻨﺪ ﺳﺎﻟ&= #65242; ﻧﻴﺴﺖ.ﮐﻪ ﻋﺒﻮ&= #65197; ﺗﮑﺎﻣﻠﻰ ﺍﺯ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻫﺎﻯ ﺍﻟ&#= 65260;ی ﻮﻣﺮﺍﺣﻞ ﺗﮑﺎ&#= 65251;ﻞ ﺳﺎﻟﻚ ﺍﺳﺖ. ﻣﺎ= ﻧﻨﺪ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠ&#= 65264; ﺍﺯ ﺻﻔﺎﺕ ﻭ ﺍﻧ= ﻮﺍﻉ ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩ&= #65197; ﺗﺠﻠّﻴﺎﺕ ﻫﻔ= 5176;ﮕﺎﻧﻪ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ.ﮐﺴﺎﻧﻰ ﮐﻪ ﻓﮑﺮ ﻣﻴﮑﻨ&= #65256;ﺪ ﺳﻮﮔﻨﺪ ﺍﻟﻬﻰ &= #65153;ﻧﺎﻥ ﺑﺎ ﻣﺮﺍﺗﺐ ﻏﻴ&= #65198; ﺍﻟﻬﻰ،ﻣﺎﻧﻊ = 4344;ﻴﻮﺳﺘﻦ ﺑﻮﻟﺎﻳﺖ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﺪ، ﺑﮕ= 5236;ﺘﻪ ﭘﻴﺎﻣﺒﺮ ﭘﻴﻤ&#= 65166;ﻥ ﺷﮑن ﻨﻴﺴﺘﻨﺪ= 548; ﺑﻠﮑﻪ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﺳﻮﮔﻨﺪﻫﺎﻯ ﻣ&#= 65176;ﻮﺍﻟی ﺒﺎﻟﺎ ﺭﻓﺘﻦ ﺍ&= #65203;ﺖ. ﮐﻪ ﺁﺧﺮﻳﻦ ﺁﻥ&= #1548; ﻋﻬﺪ ﺍﻟﺴﺖ ﺳﺎ&= #65247;ﻚ ﺑﺎ ﺷﻬﻮﺩ ﻧﻮﺭ = ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺩ&= #65197; ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪﻯ،ﺑﺎ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﺍﻳﻦ ﻣﻘﺎﻡ ﺷﻬ&= #65262;ﺩﻯ ﺗﺴﻠﻴﻢ ﮔﺮﺩﺩ.&= #65261;ﻟﺒّﻴﻚ ﺑﮕﻮﻳﺪ، ﺗﺎ ﺑ&#= 65166;ﺯ </spa= n>ﺑﻨﻮﺭ ﺷﻬﻮʋ= 93; ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳﺪ. ﻭﻋﻬﺪ ﺍ= ﻟﺴﺖ ﺟﺪﻳﺪﻯ ﻭﺳﻮﮔ&#= 65256;ﺪ ﻭﺗﻌﻬﺪ ﺑﺮﺗﺮ&#= 65263; ﺭﺍ ﺑﻌﻬﺪﻩ ﺑﮕ&= #65268;ﺮﺩ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺭ&= #65165;ﺑﻄﻪ ﻋﺸﻖ ﺑﺎ ﺻﻠﺢ ﻭ= ﺟﻨﮓ، ﻭﺑﺎ ﺁﺭﺍﻣﺶ ﻭ = ﻳﻘﻴﻦ ﻣﻰ ﭘﺮﺳﻨﺪ ﮐﻪ = ﭼﻴﺴﺖ.ﮐﻪ ﺟﺰ ﻫﻤﺎﻥ ﻣﺒﺎ&= #65197;ﺯﻩ ﺑﺎ ﻧﻔﺶ ﺧﻮﻳﺸ&= #65176;ﻦ ﻭ ﺭﺳﻴﺪﻥ ﺑﺼﻠ&= #65186; ﻭﺳﻠﺎﻡ ﻭ ﺁﺭﺍ&= #65251;ﺶ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ.ﺑﺨﺼﻮ= 5209; ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺎﻭﻟﺎﻳﺖ ﻣﺤ&#= 65252;ﺪﻯ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺁ&= #65191;ﺮﻳﻦ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65261; ﺍﻟﻬﻰ ﻣﻘﺮﺭ ﺑ&= #65198;ﺍﻯ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65165;ﺳﺖ ﻣﻴﺮﺳﺪ.ﺗﺎ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ.ﮐﻪ ﻫﻴ&= #64379; ﺷﺒﺎﻫﺘﻰ ﺑﺎ ﻭ&= #65223;ﺎﻳﻒ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻧﺪﺍﺭﺩ.ﻫﻤﺎﻥ &= #64404;ﻮﻧﻪ ﮐﻪ ﺑﻴﻦ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺑﺸﺮﻯ،ﺑﺎ ﺗﮑ= 5166;ﻣﻞ ﻃﺒﻴﻌﻰ ﻧﻮﻉ<sp= an dir=3DLTR> </spa= n>ﻣﻴﻤﻮﻥ، ﻫ᥾= 8;ﭻ ﺷﺒﺎﻫﺘﻰ ﻧﻴﺴ&#= 65174;.ﻳﺎ ﺷﺒﺎﻫﺘﻬﺎ ﺑﺎ &= #65259;ﻢ ﺑﺴﻴﺎﺭ ﻓﺎﺻﻠ&#= 65258; ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ = ﻓﺎﺭغ اﻟﺘﺤﺼﻴﻞ ﺩﺍ= 5255;ﺸﮕﺎﻫﻰ می ﺨﻮﺍﻫﺪ ﺳﺮ= 4400;ﻠﺎس ﮐﻮﺩﮐﺴﺘﺎﻥ ﺑ&#= 65256;ﺸﻴﻨﺪﻭﺁﻣﻮʋ= 99;ﺵﺑﻴﺸﺘﺮﺑﮕﻴ= ﺮﺩ. <o:p></o:p> = 5193;ﺭ ﻣﺴﺄﻟﻪ ﻋﺸﻖ ﺑ&= #65192;ﺪﺍ ﻭ ﺑﺎ ﻋﺸﻖ ﺧﺪﺍ= ﻭﻧﺪ ﺑﺎﻧﺴﺎﻥ ﺳﺎﻟ&#= 65242; ﻭ ﻏﻴﺮ ﺳﺎﻟﻚ،&#= 65251;ﻴﺘﻮﺍﻥ ﺍﻳﻦ ﺗﺼﻮﺭ ﺭﺍ = ﮐﺮﺩ، ﮐﻪ ﭼﮕﻮﻧﻪ ﻋﺸ&= #65238; ﺑﺨﻮﺍﻫﺪ</sp= an> &#= 65255;ﻔﺮﺗﻰ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭ&= #65193;،که ﺨﺪﺍﻭﻧﺪ ﺩﺭﺫ&#= 65165;ﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65267;ﺎﺩﻝ ﺳﺎﻟﻚ ﻗﺮﺍﺭ ﺑ&= #65194;ﻫﺪ.ﻭﻟﻰ ﺁﻳﺎ ﻣﻴﺘﻮﺍﻥ &= #65211;ﺎﺣﺐ ﻧﻔﺮﺗﻰ ﺑﻌﺸﻖ &= #65227;ﻠﺎﻗﻤﻨﺪ ﮔﺮﺩﺩ؟ ﻭ ﺍﻳﻦ &= #65165;ﺳﺘﺸﻨﺎﺋﻰ ﻏﻴﺮ ﻣﻨﻄﻘﻰ ﺟ&= #65252;ﻊ ﺍﺿﺪﺍﺩ ﺩﺭ ﺗﻘ&= #65198;ّﺏ ﺷﻬﻮﺩی ﺴﺎﻟﻚ &#= 65259;ﺴﺖ.ﮐﻪ ﺗﺮﻙ ﻋﺸﻖ ﻭﻋﻠ&= #65166;ﻗﻪ ﺑﻤﺬﺍﻫﺐ ﻗﺸﺮ&#= 65263; ﻗﺒﻠﻰ ﻣﻴﮑﻨﻨ&#= 65194;،ﺗﺎ ﻋﺸﻖ ﺍﻟﻬﻰ ﺑﻴ&= #65166;ﺑﻨﺪ.ﻭ ﺑﺎﻳﺪ ﻫﻤﭽﻨﺎ&#= 65253; ﻧﻔﺮﺕ ﺍﺯ ﺳﻮﺍ&= #65169;ﻖ ﺳﺎﻟﻚ ﺑﺎ ﻤﺬﺍ&= #65259;ﺐ ﻗﺸﺮﻯ،ﺗﺎ ﺷﻬ= 5262;ﺩ ﻧﻬﺎﺋﻰ ﻭﻧﺠﺎ&#= 65173; ﺍﺩﺍﻣﻪ ﻳﺎﺑﺪ. = ﺗﺮﻙ ﺷﻬﻮﺩ ﻗﺒﻠﻰ ﺩ&= #65197; ﺣﮑﻢ ﻧﻔﺮﺕ ﻧﻴ&= #65204;ﺖ،ﺑﻠﮑﻪ ﺗﺒﺪﻳﻞ ﺑﺄﺣﺴ&#= 65254; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺁﻳ= ﺎ ﺑﻴﻦ ﻋﺸﻖ ﻭﻭﻇ&= #65268;ﻔﻪ ﺗﻀﺎﺩ ﻳﺎ ﺗﻌﺎ&= #65197;ﺿﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؟= 5261; ﻳﺎ ﺑﻴﻦ ﻋﺸﻖ ﻭ= ﺍﺧﻠﺎﻕ ﺩﺭﺳﺎﻟﮑﺎﻥﻭ= 5223;ﻴﻔﻪ ﺳﺎﻟﮑﺎﻥ،ﻣﺪA= 165;ﻡ ﺍثباﺕ ﻋﺸﻖ ﺍA= 247;ﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #65261;ﺭﻓﺘﻦ ﺑﻌﺸﻖ ﺑﺎﻟﺎﺗ&#= 65198;ﻭ ﺍﺧﻠﺎﻕ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭ ﻋﻘﻠﻰ ﺑﺎﻟﺎ&= #65175;ﺮ،ﮐﻪ ﺍﺧﻠﺎﻕ ﻧﻴﺰ ﭼ&= #65262;ﻥ ﻫﺮ ﭼﻴﺰﻯ ﺩﺭ ﻫ= ﺴﺘﻰ ﻣﺮﺍﺗﺒﻰ ﺩﺍﺭ&#= 65193;، ﮐﻪ ﺑﺎﻳﺪ ﺍﺯ ﺁ= ﻧﻬﺎ ﺑﻌﻨﻮﺍﻥ ﻧﺮﺩ&#= 65169;ﺎﻧﻰ ﺑﺎﻟﺎﺭﻓﺖ. ﺍﺯ = ﻣﺴﺎﺋﻠﻰ ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﻋ= ﺸﻖ ﻣﻴﺘﻮﺍﻥ ﺭﺩﻳ&#= 65234; ﮐﺮﺩ،ﻋﻮﺍﺭﺽ = 5227;ﺸﻖ ﻭﻭﻇﺎﻳﻒ ﻋﺸﻖ &= #65261;ﻧﺘﺎﻳﺞ ﻋﺸﻖ ﻭﻣﮑﺎﻧﻴ&#= 65200;ﻡ ﻋﺸﻖ ﻭ ﻫﺪﻓﻬﺎ&= #65263; ﻧﻬﺎﺋﻰ ﻋﺸﻖ ﻭ&= #65197;ﻭﺷﻬﺎﻯ ﻋﻠﻤﻰ ﻋﺸ= ;ﻖ ﻭﺭﺯﻯ ﻣﻴﺒﺎﺷﺪ.ﺭﺍﺑ&#= 65220;ﻪ ﻋﺸﻖ ﺑﺎ ﺭﻧﺞ ﻭ= ﺃﻟﻢ ﻭ ﺑﻠﺎ ﺩﺭ ﺗﺠﺎ= ﺭﺏ ﺳﻠﻮﮐﻰ ﺳﺎﻟﻚ&#= 1548;ﻭ ﺭﺍﺑﻄﻪ ﻋﺸﻖ ﺑ&= #65166; ﻋﺸﻘﻬﺎﻯ ﺷﻬﻮ&#= 65165;ﻧﻰ ﻭﻏﻴﺮﻩ،ﻭ ﺭﺍ= 5169;ﻄﻪ ﻋﺸﻖ ﺑﺎ ﻳﺄس ﻮ = ﻧﺎﺍﻣﻴﺪﻯ،ﻭA= 169;ﺎﻟﺄﺧﺮﻩ ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﺗ&= #65236;ﺎﻭﺗﻬﺎﻯ ﻋﺸﻖ ﻋﺮﻓﺎﻧﻰ &= #64404;ﻔﺖ. <o:p></o:p> = 5155;ﻳﺮﻭس ﺍﻓﻠﺎﻃﻮﻥ،ی= 5; ﻋﺮﻭس ﻭﻋﺸﻖ ﻣﺴﻴﺤﻰ &= #64400;ﺸﻴﺸﺎﻥ ﻳﺎ ﺃﮔﺎﭘﻪ ﻭ ﻳ= ﺎ ﻋﺸﻖ ﻓﻴﻠﻴﺎ ﻭ&= #65193;ﻭﺳﺘﻰ،ﮐﻪ </spa= n>ﻫﺮ ﻳﻚ ﺍﺯ ﺍ= 5267;ﻦ ﻣﺒﺎﺣث گفتنی هاﻯ ﺧﻮﺩﺭﺍ ﺩ= 5165;ﺭﺩ.ﻭﻟﻰ ﺗﻨﻬﺎ ﺳﺎﻟﻚ ﺩ&= #65197; ﻋﻤﻞ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺑﺪﺍﻧﻬﺎ &= #65251;ﻴﺮﺳﺪ. ﻭ ﺑﺤث ﻭﻃﺮﺡ ﺁ&= #65255;ﻬﺎ ﻧﻪ ﺑﺮﺍﻯ ﺳﺎﻟ&= #65242; ﻭ ﻧﻪ ﺑﺮﺍﻯ ﻏﻴ= ﺮ ﺳﺎﻟﻚ، ﺳﻮﺩﻯ &#= 65203;ﻠﻮﮐﻰ ﻭ ﺷﻬﻮﺩﻯ ﻭﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﻭﺗﻘﺮﺏ ﺑ&#= 65268;ﺸﺘﺮ ﺑﺨﺪﺍﻭﻧﺪ ﻧﺪ&#= 65165;ﺭﺩ.ﮐﻪ ﺑﻴﺸﺘﺮ ﻣﺤﮑﻮ&#= 65249; ﮐﻨﻨﺪﻩ ﺍﻧﺴﺎ&#= 65253; ﺁﮔﺎﻩ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ به آﮔﺎﻫﻰ ﺧﻮA= 193; ﺍﻋﺘﻘﺎﺩ ﻭﻋﻤ&#= 65246; ﻧﻤﻰ ﮐﻨﺪ، ﻭﺩ&#= 65197;ﻙ ﻣﺴؤﻟﻴّﺖ ﻧﻤA= 264; ﻧﻤﺎﻳﺪ ﺯﻳﺮﺍ &= #65193;ﺍﻧﺴﺘﻦ ﻣﺴؤﻟﻴّﺖ ﺍﺳA= 174; .<o:p></o:p> = 5165;ﻣﺎ ﺩﺭ ﺑﺎﺭﻩ ﺍﻧﻮ&= #65165;ﻉ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65261;ﮐﺸﺶ ﻭﺳﻤﭙﺎثی ﻳﺎ = 5169;ﻬﺮ ﻧﺎﻡ ﺩﻳﮕﺮﻯ ﺩ&= #65197;ﺍﻧﺴﺎﻥ،ﺑﺴʋ= 76;ﻪ به ﻤﻮﺿﻮﻋﺎﺕ = 5251;ﺨﺘﻠﻒ ﺍﺳﺖ.ﮐﻪ ﻫﺮﮐﺪ&= #65165;ﻡ ﺩﺭﺟﻬﺎﻯ ﺍﺯ ﻋ&= #65208;ﻖ ﺭﺍ ﺑﻬﻤﺮﺍﻩ ﺩ&= #65165;ﺭﺩ. ﻭﭼﻮﻥ ﻣﻔﻬﻮﻡ &= #65227;ﺸﻖ ﺑﺎﻟﻔﺎﻅ ﻭﮐﻠ&#= 65252;ﺎﺕ ﺗﻨﺰﻳﻞ منطقی= ; ﮔﺮﺩﺩ، ﻭﺍﺯ ﺣﺎﻝ ﺑﻤﻘ&= #65166;ﻝ </spa= n>ﺩﺭﺁﻳﺪ،ﻣﺎ= ;ﺭﺍ ﺑﺎ ﺟﻬﺎﻧﻰ ﺍﺯ = ﺯﺑﺎﻧﻬﺎﻯ ﻋﺸﻖ ﻭ ﺑﻴﺎﻥ ﺷ= ﻌﺮﻯ ﻭﺍﺧﻠﺎﻗﻰ ﻭ ﺑ&= #65268;ﻮﻟﻮﮊﻳﮑﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﺻﻮﻓﻴﺎﻧﻪ ﺗﻨﺰﻳل ﻤﻴﮑﻨ= 5194;. ﮔﺮﭼﻪ ﺍﻳﻦ ﮐث&#= 1585;ﺕ ﺍﺻﻄﻠﺎﺣﺎﺕ ﻭ&#= 65251;ﺼﻄﻠﺤﺎﺕ ﺍﺯ ﻣﺮﺍﺗﺐ ﻋﺸ&= #65238;،ﺷﻠﻮﻏﻰ ﻭﺍﺑﻬﺎﻣﻰ ﺩﺭ &= #65235;ﮑﺮ ﺍﻧﺴﺎﻥ ﺑﺎﻋث &#= 65207;ﺪﻩ ﺍﺳﺖ.ﻭ ﻓﻬﻢ ﺩﺭ= ﺳﺖ ﻳﺎ ﻧﺎﺩﺭﺳت ا= 5255;ﺴﺎﻥ ﺍﺯ ﻋﺸﻖ، ﺍﻭﺭ&#= 65165; ﺑﺨﺪﺍ ﻧﺰﺩﻳک &#= 65268;ﺎ ﺩﻭﺭ ﺍﺯ ﺧﺪﺍ ﻭ= ﺣﻘﻴﻘﺖ ﻣﻴﺒﺮﺩ.ﺗﺎ ﺭﻭ&= #65165;ﻥ ﺍﻣّﺎﺭﻩ ﺍﻧﺴ= 5166;ﻥ ﮔﺮﻓﺘﺎﺭﭼﻪ ﻣ&#= 65208;ﮑﻠﺎﺕ ﻭ ﻋﻘﺪهﻫﺎ ﻭﻋ&#= 65240;ﻴﺪﻩ ﻫﺎ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;.ﻭﻟﺬﺍ ﺳﺎﻟﻚ ﺩﺭ ﺗﺨﻠ&= #65268;ﻪ ﻭﺗﺰﮐﻴﻪ ﺭﻭﺍ&#= 65253; ﺧﻮﺩ، ﺩﺭ ﺗﺮﻙ &= #65175;ﻤﺎﻣﻰ ﻣﻔﺎﻫﻴﻢ ﻗﺒﻠ&#= 65264; ﻭﻣﺘﻨﻮﻉ،ﻋﺸA= 238; ﺭﺍ ﻣﻮﻗﺘﺎ ﺭﻫ&= #65166; ﻣﻴﮑﻨﺪ،ﺗﺎ ﺗ= 5256;ﻬﺎ ﺑﻌﺸﻖ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﺩﺭ ﻭﺳﻴله اﻟA= 260;ﻰ ﺧﻮﻳﺶ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻣﻨﺤﺼﺮ ﮐﻨﺪ.ﺗ&= #65166; ﺑﻤﺪﺍﺭﺝ ﻋﺸﻖ &= #65169;ﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎ ﺑ&= #65268;ﻨﺠﺎﻣﺪ.ﻭﭼﻮ= 5253; ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174;،ﻋﺸﻖ ﺑﺨﺪﺍ ﻭ ﻃﺒﻴﻌ&= #65174; ﻭ ﺑﺎﻧﺴﺎﻧﻬﺎ &= #65261; ﺣﺘﻰ ﺣﻴﻮﺍﻧﺎ&#= 65173; ﻭﮔﻴﺎﻫﺎﻥ ﻳﮑ&#= 65184;ﺎ ﺑﺮﺍﻯ ﮐﺎﻣﻞ ﺍ&= #65247;ﻬﻰ ﻣﻄﺮﺡ ﻫﺴﺘﻨﺪ.&= #65259;ﺮﮔﺎﻩ ﺑﺨﻮﺍﻫﺪ ﻫﺮ ﻳ&= #65242; ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺩ= ﺭ ﺟﺎﻯ ﺧﻮﺩ ﺑﮑﺎ&= #65197; ﺑﮕﻴﺮﺩ،ﺗﺎ ﻫ= 5194;ﻑ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺑﺎثباﺕ ﺑﺮﺳʋ= 66;ﻧﺪ.ﻭﺍﻟّﺎ ﺳﺎﻟﮑﺎﻥ ﻫﻤﭽ&#= 65256;ﺎﻥ ﺩﺭ ﺗﻤﺮﮐﺰ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﺍ&= #65247;ﻔﺎﻅ ﺧﻮﺩ ﻣﺮﺍﺗﺐ ﻣ&= #65192;ﺘﻠﻒ ﺩﺭ ﻣﻔﻬﻴﻢ ﺩﺍ&= #65197;ﻧﺪ.ﺯﻳﺮﺍ ﻭﺍﺿﻌﺎﻥ ﺍﻟﻔ&#= 65166;ﻅ، ﺗﻔﺎﻭﺕ ﺩﺭ ﻗﺪ&= #65197;ﺕ ﻓﻬﻢ ﻣﺮﺍﺗﺐ ﻋ&= #65208;ﻖ ﺭﺍ ﺩﺍﺷﺘﻪ ﻭﺩ&= #65165;ﺭﻧﺪ.ﻭﺧﻮﺩ ﺷﻨﻮﻧﺪﻩ ﻭﺧﻮ&#= 65165;ﻧﻨﺪﻩ ﭼﻨﺎﻥ ﺍﻟﻔﺎﻇ&#= 65264;،ﻣﺘﻔﺎﻭﺕ ﺩﺭﻣﺸﮑﻠﺎت عقدهﻫﺎﻯ ﺭﻭᥴ= 5;ﻧﻰ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ.&= #65259;ﻤﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ &#= 65261;ﻣﺘﻔﮑّﺮﺍﻥ ﺭﺍ ﺯﺑﺎﻧﻰ ﺍﺯ = ﻳﻚ ﭼﻴﺰ ﺑﻨﺎﻡ ﻋﺸ&= #65238; ﻣﺘﻔﺎﻭﺕ ﺻﺤﺒ&#= 65174; ﻣﻴﮑﻨﻨﺪ.ﺯﻳﺮ&#= 65165; ﺧﻮﺩ ﮔﺮﻓﺘﺎﺭ &= #65165;ﻟﻔﺎﻅ ﻭﮐﻠﻤﺎﺕ ﻫﺴﺘ&#= 65256;ﺪ.ﮐﻪ ﻫﺮ ﻳﻚ ﻣﺒﻴّﻦ &= #65251;ﺸﮑﻠﻰ ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺯ&= #65267;ﺮﺍ ﺷﻨﻴﺪﻧﻴﻬﺎ ﺩ&#= 65165;ﺭﻧﺪ، ﻭﻟﻰ ﺩﻳﺪﻧﻰ ﻧ&= #65194;ﺍﺭﻧﺪ. ﻭﻟﺬﺍ ﺳﺎﻟﮑﺎ&#= 65253; ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺯﻧﺪﻩ ﻣﻴﺸﻨﻮ&#= 65255;ﺪ،ﮐﻪ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ &= #65153;ﻧﻬﺎ ﺍﺳﺖ.ﻭﭼﻮﻥ ﺑﻤ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺮﺳﻨ&#= 65194;،ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ ﻣﻴﻴ&#= 65166;ﺑﻨﺪ.ﮐﻪ ﺑﻌﻴﻦ ﻭ ﭼﺸﻢ ﺧ= ﻮﺩ ﺩﺭ ﺍﺣﻮﺍﻝ ﺭؤ&#= 65267;ﺎﺋﻰ ﺩﻳﺪه اﻧﺪ. ﻭ ﭼ&= #65262;ﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﻧﺪ، ﺧﻮﺩ ﺷﺨﺼﺎ ﺣﻖ&= #1617; ﺍﻟﻴﻘﻴﻦ ﻫﺴﺘ&#= 65256;ﺪ،ﮐﻪ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﺩﺭ ﺗﻮﺳّ&#= 65246;،ﺩﻗﻴﻘﺎ ﻫﻤﺎﻥ ﻣﻌﺒﻮﺩ &= #65175;ﺠﻠّﻰ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65251;ﻘﺎﻡ ﺳﺎﻟﮑﺎﻥ ﺧﻮﻳ&#= 65206; ﻣﻴﺒﺎﺷﻨﺪ . ﺩﺭ= ﺯﺑﺎﻥ ﺷﻌﺮﻯ ﺩﺭ ﺗﻮﺻ&= #65268;ﻒ ﻋﺸﻖ ﺑﺰﻳﺒﺎﺋ&#= 65264; ﮐﻠﺎﻡ ﻣﺮﺑﻮﻁ &= #65251;ﻴﮕﺮﺩﺩ.ﭼﻮﻥ ﺭﺍﺑﻄﻪ ﻋﺸﻖ ﺑ&= #65260;ﺮ ﻣﻮﺿﻮﻋﻰ</sp= an> &#= 65193;ﻳﮕﺮ،ﭼﻮﻥ ﭘﻮﻝ ﻭ ﻣﻘﺎﻡ ﺍ= ﺟﺘﻤﺎﻋﻰ ﻭ ﻏﻴﺮﻩ.ﺍﻳﻦ ﺯ= ﺑﺎﻥ ﺷﻌﺮﻯ ﺑﺎ ﺍﻟﻔ&= #65166;ﻅ ﻣﺨﺼﻮﺹ ﺍﺳﺖ،= 4400;ﻪ ﺩﺍﺭﺍﻯ ﻣﻔﺎﻫ&#= 65268;ﻢ ﺧﺎﺹ ﻣﻴﺒﺎﺷﺪ.&= #65251;ﺎﻧﻨﺪ ﻓﺎﻝ ﮔﻴﺮﻯ ﺍﺯ = ﺩﻳﻮﺍﻥ ﺣﺎﻓﻆ ﺷﻴﺮﺍﺯ&#= 65263;،که اﻧﺴﺎﻥ ﺑﺮﺣﺴ= 5168; ﺳﻤﭙﺎﺗﻰ ﻫﺎ ﻭ&= #65251;ﺸﮑﻠﺎﺕ ﺭﻭﺍﻥ ﮐﻪ ﺑﺎﻋ&= #1579; اعتقاد به ﻓﺎ&= #65247;ﮕﻴﺮﻯ ﺷﺪﻩ ﺍﺳﺖ و ﺑﺮ&= #65193;ﺍﺷﺖ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﭼ&#= 65262;ﻥ ﺯﺑﺎﻥ ﺷﻌﺮﻯ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﺍﺳﺖ.ﺑﻨﺤﻮﻯ ﺍ&= #65255;ﺴﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻨ&#= 65236;ﻊ ﺧﻮﺩ ﺑﺮﺩﺍﺷﺖ &= #64400;ﻨﺪ،ﮐﻪ ﻧﻴﺎﺯ ﺭﻭﺍﻥ ﺑ&= #65166; ﻣﺸﮑﻞ ﺍﻭ ﺍﺳﺖ.= ﻭﻟﻰ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻣﻘﺼﻮﺩ ﺍﺻﻠﻰ &= #65207;ﺎﻋﺮ،ﺑﺨﺼﻮʌ= 09; ﺗﻤﺎﻣﻰ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻭ ﭘﻴﺎﻣ&= #65170;ﺮﺍﻥ،ﮐﻪ ﺩﺭ ﮐﺘﺐ ﺁﻧﺎﻥ = ﭼﻮﻥ ﺗﻮﺭﺍﺕ ﻭ ﻗﺮﺁ&= #65253; ﻭ ﻏﻴﺮﻩ،ﻫﻤﺎ= 5253; ﻓﻬﻤﺎﻧﺪﻥ ﻣﺤ&#= 65198;ﻣﺎﻧﻪ ﺩﺭ ﮔﻮﺷﻰ ﺑﺨﻮ&= #65165;ﻧﻨﺪه که ﻣﺘﻮﺟّﻪ ﺳA= 248;ﻮﻙ ﺍﻟﻬﻰ ﺷﻮﺩ.ﺷﻌ&= #65198; ﺩﺍﺭﺍی ﺰﻳﺒﺎ= 5163;ﻰ ﻟﻔﻈﻰ ﻭﻣﻮﺯﻳ&#= 65242; ﻭﺁﻫﻨﮓ &#= 65165;ﺳﺖ،ﮐﻪ ﻫﻢ ﻃﺒﻊ ﺍﻧﺴﺎ&= #65253; ﺑﻤﻮﺳﻴﻘﻰ ﺯﺑ&#= 65166;ﻥ،ﺍﮔﺮ ﺳﻤﺒﻮﻟﻴﻚ ﭼﻮ&#= 65253; ﺷﻌﺮ ﻭﻫﻨﺮﻫﺎ&#= 65263; ﺩﻳﮕﺮﺑﺎﺷﺪ، = 5251;ﻄﻠﻮب اﻧﺴﺎن اﺳﺖ.ﻭA= 207;ﺎﻳﺪ ﺗﺎ ﺁﺧﺮﻳﻦ ﮐﻠ&= #65166;ﻡ ﺷﺎﻋﺮ ﻭ ﺷﻨﻮﻧ&= #65194;ﻩ ﺑﺎﻗﻰ ﻣﻴﻤﺎﻧ&#= 65194;.ﺗﺎ ﺍﻧﺴﺎﻥ ﺍﺯ ﻋﺸ&= #65238; ﺯﻭﺩﺗﺮ ﺑﺘﺴﻠ&#= 65268;ﻢ ﺳﻠﻮﮐﻰ ﺗﺎ ﻧﺠ&= #65166;ﺕ ﺳﻠﻮﮐﻰ ﺑﺮﻭﺩ.&= #65261; ﺷﺎﻋﺮ ﺍﮔﺮ ﺩﺍ&= #65255;ﺸﻤﻨﺪ ﺑﻌﻠﻮﻡ ﻭ ﺭﺷﺘ&= #65258; ﻫﺎﻯ ﻓﻠﺴﻔﻰ ﻭ = ﺍﺩﺑﻰ ﻫﻢ ﻭﺍﺭﺩ ﺑﺎ= ﺷﺪ،ﻣﻌﻘﻮﻟﺎ= 78; ﺒﻴﺸﺘﺮﻯ ﺩﺭﻧ&#= 65224;ﺮ ﺩﺍﺭﺩ،که ﺪﺭʌ= 07;ﻨﻮﻧﺪه أثر ﺑﻴﺸﺘﺮﻯ A= 191;ﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻭﻟﻰ ﺑﺎ&= #65199; ﻣﺴﺄﻟﻪ ﻣﺘﻮﺟ&#= 1617;ﻪ ﺷﺪﻥ ﺷﻨﻮﻧﺪﻩ &= #65261; ﺧﻮﺍﻧﻨﺪﻩ ﺍﺷ&#= 65228;ﺎﺭ ﺳﻤﺒﻮﻟﻴﻚ ﻋﺮ&#= 65235;ﺎﻥ، ﺑﻤﻄﺎﻟﺐ ﺍﺳﺘ&#= 65194;ﻟﺎﻟﻰ ﺷﻌﺮ ﻧﻴﺴﺖ. ﻣث&= #1604;ا ﺗﻮﺍﻧﺎ ﺑﻮﺩ ﻫ&= #65198; ﮐﻪ ﺩﺍﻧﺎ ﺑﻮﺩ.= ﻣﻨﻄﻘﻰ ﺍﺳﺖ ﻭﻟﻰ ﻣﻌﻠ&= #65262;ﻡ ﻧﻴﺴﺖ، ﺷﻨﻮﻧ= 5194;ﻩ ﺑﺮﺍﻯ ﺗﻮﺍﻧﺎ&#= 65163;ﻰ ﭼﻪ ﻣﻔﺎﻫﻴﻤﻰ &= #65193;ﺍﺭﺩ،ﻭ ﻳﺎ ﺑﺮﺍﻯ ﺩﺍﻧ&= #65166;ﺋﻰ ﭼﻪ ﺳﻄﻮﺣﻰ &#= 65165;ﺯ ﺩﺍﻧﺎﺋﻰ ﻣﻴﻔ&#= 65260;ﻤﺪ.ﻋﺮﻓﺎ ﺩﺭ ﺍﺷﻌﺎﺭ ﺧﻮ&= #65193;،ﻭﺑﺮﺍی ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺍﻟﻬی اﺯ ﺍﺷ&#= 65228;ﺎﺭﺷﺎﻥ ﺗﻮﺍﻧﺎﺋﻰ ﺩﺭ &= #65165;ﺳﺘﻌﺪﺍﺩ ﺫﺍﺗﻰ ﻗﺒﻠﻰ،= 5261; ﻫﻤّﺖ ﻭ ﺟﺪﻳّ= 5174; ﻭ ﺻﺒﻮﺭﻯ ﻭ ﻋﺸ= ﻖ ﻭﺭﺯﻯ ﺑﻴﺸﺘﺮ &= #65169;ﻤﺮﺍﺗب اﻟﻬی ﻤﻴﺪﺍﻧA= 256;ﺪ،ﮐﻪ ﻣﻨﺠﺮ ﺑﺪﺍﻧﺎ&#= 65163;ﻰ ﺍﻟﻬﻰ،ﺩﺭ ﺷﻨ= 5166;ﺧﺖ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺍﻭ ﻋﻘﻠﻬﺎﻯ ﺍ&= #65247;ﻬﺎﻣﻰ ﻭ ﻟﺪﻧّﻰ ﻣﺮﺑ&#= 65262;ﻃﻪ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺍﻟ&= #1617;ﺎ ﮐﺴﻰ ﺧﻮﺩﺭﺍ ﻧ&= #65166; ﺗﻮﺍﻥ ﻧﻤﻰ ﺑﻴ&= #65256;ﺪ، ﻭﺩﺭﺩﺍﻧﺎﺋی که ﺩﺳﺘﮑﻤﻰ ﻧ= 5194;ﺍﺭﺩ.ﭼﻪ ﺩﺍﻧﺎﺋﻰ ﻫﺎﻯ &= #65227;ﻠﻤﻰ ﻭ ﻓﻠﺴﻔﻰ،ﻳﺎ &#= 65193;ﺍﻧﺎﺋﻰ ﻫﺎﻯ ﺃﺩﺑﻰ ﻭ ﺷ= ﻌﺮﻯ،ﻭ ﻳﺎ ﺩﺍﻧﺎﺋﻰ ﻫ&= #65166;ﻯ ﺍﻣﻮﺭ ﺯﻧﺪﮔﻰ &= #65261;ﺣﺮفه اﻯ.ﻣﺎﻧﻨﺪ ﺍﺧ&#= 65248;ﺎﻕ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻋ&= #65198;ﻑ ﺟﺎﺭﻯ،ﻭ ﻳﺎ ﻫ&#= 65194;ﻓﻬﺎﻯ ﻗﻤﺎﺭ ﻭ ﺭﻗﺺ ﻭ= ﺯﻥ ﺑﺎﺯﻯ ﺑﺎﺷﺪ. ﺍ= ﻣﺎ ﺩﺍﻧﺎﺋﻰ ﺳﺎﻟ&#= 64401;ﺎﻥ ﻫﻤﺎﻥ ﻃﺮﺩ ﺩﺍ&= #65255;ﺎﺋﻰ ﻫﺎﻯ ﻗﺒﻠﻰ،ﻭ &#= 65165;ﮐﺘﻔﺎ ﺑﺪﺍﻧﺎﺋﻰ ﻫﺎ&#= 65163;ﻰ ﮐﻪ ﭘﻴﺮ ﻣﻴﻔﺮ&= #65251;ﺎﻳﺪ.ﺗﺎ ﺩﺍﻧﺎﺋﻰ ﻫﺎﻯ &= #65207;ﻬﻮﺩﻯ ﻭﺭﺳﻴﺪﻥ ﺑﺎﻟ&#= 65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻣﺘﻨﺎ= 5203;ﺐ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65169;ﺮﺳﺪ. ﺩﺍﻧﺎﺋﻰ ﻫﺎی &#= 1575;ﻟﻬﻰ ﺑﺮﺣﺴﺐ ﺩﺭﺟﻪ &= #64344;ﺎﮐﻰ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﻣﻴﺮﺳﻨﺪ.ﺯﻳﺮ&#= 65165; ﻫﻴﭻ ﮐس ﻣﻄﻠﻘ&#= 65166; ﭘﺎﻙ ﺭﻭﺍﻥ ﻧﻤ&= #65268;ﺸﻮﺩ،ﺟﺰ ﺩﺭﺧﺪﺍﻭﻧﺪ ﻣ&#= 65220;ﻠﻖ ﺁﻫﻮﺭﻣﺰﺩﺍ،A= 193;ﺍﻧﺎﺋﻰ ﻫﺎﻯ ﻣﻄﻠﻖ ﻧﻴ&= #65204;ﺖ.ﮐﻪ ﻫﻤﻪ ﺩﺍﻧﺎﺋﻰ &= #65259;ﺎﻯ ﻧﺴﺒﻰ ﻣﻨﺎﺳﺐ &= #65203;ﻄﻮﺡ ﺑﻰ ﻧﻬﺎﻳﺖ ﺩﺍ&= #65255;ﺎﺋﻰ ﻫﺎ ﻭﺩﺭ ﺍﻧﻮﺍ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﻫ= 5252;ﻪ ﺍﺯ ﺍﻟﻠﻪ ﺑﻮﺩ&= #65257;،ﮐﻪ ﮔﻮﺋﻰ ﺍﺯ ﺃﺯﻝ = ﻧﻴﺰ ﺑﻴﺎﻥ ﺷﺪﻩ،ﻭ= 5251;ﺪﺍﻡ ﺩﺭ ﻫﺴﺘﻰ ﺗﮑﺮ&= #65165;ﺭ ﻣﻴﮕﺮﺩﺩ.ﻭﻫﺮ &= #65251;ﻮﺟﻮﺩﻯ ﻫﺮ ﻧﻮﻉ ﮐﻪ بک&#= 1605;الی ﻣﻴﺮﺳﺪ،ﻓﻬﻢ = 5175;ﺎﺯه اﻯ ﻣﻴﺴّﺮ ﺧﻮ= 5193;ﺭﺍ ﻣﻴﮑﻨﺪ.ﻭﺍﻧﺴ&#= 65166;ﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺮ&= #65175;ﺮﻳﻦ ﻓﻬﻢ ﺣﻴﻮﺍﻧﻰ &= #65261; ﺩﻧﻴﻮﻯ ﺭﺍ ﺩﺍ&= #65197;ﺩ،ﻭﺍﻭﻟﻴﺎʌ= 63; ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻳﻦ ﻓﻬﻢ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.ﻭ ﺗﻤﺎﻡ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻭ ﭘﻴﺎﻣ&= #65170;ﺮﺍﻥ ﻧﺴﺒﺖ ﺑﻬﻢ ﺗﻔ&= #65166;ﻭﺗﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﻭ ﻟﺪ&= #1606;ّی ﺪﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺁﻧﻬﺎ &= #65267;ﮑﺴﺎﻥ ﻧﻴﺴﺘﻨﺪ.ﻭ ﺍﮔ&= #65198; ﺑﺎﺷﺪ،ﺗﺰﮐﻴA= 258; ﻧﻔس ﺁﻧﺎﻥ ﺩﺭ&#= 65187;ﺪّ ﮐﻔﺎﻳت ﺒﻮﺩه که بکماﻝ ﺭﺳﻴ= ;ﺪﻧﺪ.ﺑﺎﺯ ﺩﺭﭘﺎﮐﻰ ﺭﻭﺍ&#= 65255;ﻬﺎ ﻳﮑﺴﺎن ﻨﻴﺴﺘ= 5256;ﺪ.ﻣﻬﻤﺘﺮ ﺍﻳﻨکه ﻴﻚ ﺍﻟ= 5260;ﺎﻡ ﺍﻟﻬﻰ،ﺑﺪﻭ ﻭ= 5247;ﻰّ ﺍﻟﻬﻰ ﺍﮔﺮ ﻫﻢ = ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻭ = ﻭﻟﻰّ ﺍﻟﻬﻰ ﺩﻭﮔﻮﻧ&#= 65258; ﺗﻨﺰﻳﻞ ﻭ ﺑﻴﺎ&= #65253; ﻣﻄﻠﺐ ﺍﻟﻬﺎﻡ &= #65191;ﻮﺩ ﻣﻴﮑﻨﻨﺪ.ﺯﻳﺮ&#= 65165; ﺗﻔﺎﻭﺕ ﺩﺭ ﻫﻨ&= #65198; ﺑﻴﺎﻥ ﻭﺯﺑﺎﻥ &= #65193;ﺍﻧﻰ ﺩﺍﺭﻧﺪ.ﻣﺎﻧﻨ&#= 65194; ﺗﺠﺮﺑﻴّﺎﺕ ﻭ &#= 65251;ﻄﺎﻟﻌﺎﺕ ﺑﻴﺸﺘﺮ ﺃﺩﺑﻰ &= #65267;ﺎ ﺍﺟﺘﻤﺎﻋﻰ ﻳﺎ &= #65175;ﺎﺭﻳﺨﻰ ﻳﺎ ﻓﻠﺴﻔﻰ ﻭ ﺣ= ﺘﻰ ﻋﻠﻤﻰ.ﭘس ﺑﻴﺎ&#= 65255;ﺎﺕ ﺍﻳﻦ ﺩﻭ ﻣﻘﺎﻡ = ﻣﺘﻔﺎﻭﺕ ﻣﻴﺸﻮﺩ،ﮐﻪ </spa= n>ﺍﺻﻮﻟﺎ ﺧﺪʋ= 65;ﻭﻧﺪ ﺩﺭ ﻫﺴﺘﻰ ﺩﻭﭼ&= #65268;ﺰﻯ ﻭ ﺩﻭ ﺃﻣﺮﻯ ﺭﺍ= ﻣﺎﻧﻨﺪ ﻫﻢ ﻧﻴﺎﻓﺮﻳﺪ&#= 65257; ﺍﺳﺖ.ﻭ ﻫﺮ ﺑﺎﺭ= ﺑﺎ ﺁﻓﺮﻳﻨﺶ ﺧﻮﺩ &= #65165;ﺑﺪﺍﻉ ﻭﻣﻌﺠﺰﻩ ﺟﺪﻳ&#= 65194;ﻯ ﻣﻴﻨﻤﺎﻳﺪ،ﮐA= 258; ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﻗ&= #65170;ﻠﻰ ﺧﻮﺩ ﻧﻴﺰ ﺗﻘﻠ&= #65268;ﺪ ﻧﻤﻰ ﮐﻨﺪ ﮔﺮﭼ&= #65258; ﺃﻧﺒﻴﺎ ﻭ ﺍﻭﻟ&= #65268;ﺎ ﻣﻄﺎﻟﺐ ﺟﺎﻣﻊ &= #64344;ﻴﺸﻴﻨﻴﺎﻥ ﺭﺍ،ﺍﮔﺮ ﻫﻤﭽ= 5256;ﺎﻥ ﻣﻔﻴﺪ ﺑﺪﺍﻧﻨ&#= 65194;، ﺗﻘﻠﻴﺪ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﭼﻪ ﺫﮐﺮ ﻣﻨﺒﻊ ﺍﺻ&= #65248;ﻰ ﺑﮑﻨﻨﺪ ﻳﺎ ﻧﮑ&= #65256;ﻨﺪ.ﻣﻌﻤﻮﻟﺎ ﺷﺎﻋﺮﺍﻥ ﻋﺸﻖ &= #65191;ﻮﺩﺭﺍ ﺑﺎ ﺁﻟﺎﻡ ﻭ ﺭﻧ= ﺠﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺧﻮﻳش &#= 65252;ﺨﻠﻮﻁ ﻣﻴﮑﻨﻨﺪ.ﺯﻳﺮ&#= 65165; ﻣﻴﺨﻮﺍﻫﻨﺪ ﺍ&#= 65199; ﺗﺠﺮﺑﻪ ﺩﻳﺪﻧ&#= 65264; ﺧﻮﺩ ﺑﮕﻮﻳﻨﺪ&#= 1548;ﻭﻧﻪ ﺷﻨﻴﺪﻥ ﮐﻠﺎﻡ &= #65193;ﻳﮕﺮﺍﻥ ﭼﻮﻥ ﺷﺎﺮﺍﻥ ﻏ&= #65268;ﺮ ﺍﻟﻬﻰ ﻭ ﻓﻠﺎﺳ&= #65236;ﻪ ﻭ ﻏﻴﺮﻩ،ﺍﺯ ﺷ&#= 65256;ﻴﺪﻧﻴﻬﺎﻯ ﺧﻮﺩ ﻣﺎیه مﻴ@= 405;ﻴﺮﻧﺪ،ﻭﻧﻪ ﺍﺯ ﺩﻳﺪﻧﻰ ﻫﺎ&= #65263; ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﻟﺪﻧّﻰ،ﮐﻪ ﺑA= 194;ﺍﻥ ﻫم تا کنون ﻨﺮ= ;ﺳﻴﺪﻩ ﺍﻧﺪ.ﮔﺮﭼﻪ ﻫﺮ = ﺍﻧﺴﺎﻥ ﻭﺣﺘﻰ ﻫﺮ ﺣﻴﻮ&= #65165;ﻥ ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5165;ﻟﻬﺎﻣﻰ ﭼﻮﻥ ﺯﻧﺒﻮﺭ ﻋ&= #65204;ﻞ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65165;ﺭﺩ. ﻭﻟﻰ ﻓﻬﻢ ﻭ ﺑﺮ= ﺩﺍﺷﺖ ﻭ ﺳﻄﺢ ﻋﻘﻠﻰ ﻣ= ﻮﺟﻮﺩﺍﺕ ﺑﺎﻫﻢ ﺗﻔﺎﻭﺕ &= #65193;ﺍﺭﺩ.ﻭﺧﺪﺍﻭ= 5255;ﺪ ﺩﺭﺻﻮﺭﺕ ﭘﻴﺸ&#= 65198;ﻓﺖ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺷﻬﻮﺩﻯ ﺳﺎﻟﻚ، ﻣﻄﺎﻟ= 5168; ﺟﺪﻳﺪﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ.ﮐﻪ ﺍﮔﺮ ﻣﺎ ﻧﺘﻮﺍ&= #65255;ﻴﻢ ﻋﻠّﺖ ﺗﻔﺎﻭﺕ &#= 65153;ﻧﻬﺎ ﺭﺍ ﺑﻔﻬﻤﻴﻢ،= 5191;ﻮﺍﻫﻨﺪ </spa= n>ﮔﻔﺖ ﮐﻪ ﺧﺪA= 165;ﻭﻧﺪ ﻧﺴﺦ ﻳﻚ ﺁﻳﻪ ﻭ= ﺩﺳﺘﻮﺭﻯ ﺭﺍ ﺩﺍﺩﻩ ﺍﺳﺖ.= ﮐﻪ ﺍﻳﻦ ﺩﻭ ﺩﻟﻰ ﺩ= ﺭﺷﺄﻥ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴ&#= 65174;. ﻭﻣﻨﺴﻮﺧﺎﺕ ﺭ&#= 65165; ﻣﻴﺸﺪ ﻫﻤﺎﻥ ﺭ&= #65261;ﺯﻫﺎﻯ ﻧﺨﺴﺖ، ﭘﻴﺎﻣ= 5170;ﺮﺍﻥ ﻭﺍﻭﻟﻴﺎﻯ ﺁﻧ&#= 65260;ﺎﺭﺍ ﺑﮕﻮﻳﻨﺪ.ﮐﻪ ﭼ&= #65262;ﻥ ﻧﺴﺦ ﺩﺳﺘﻮﺭﺍ&#= 65247;ﻬﺎﻣﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65165;ﻗﻌﻴّﺖ ﻧﺪﺍﺭﺩ،ﭘس ﺍA= 211;ﻞ ﻧﺴﺦ آیات قرآنی ﺑﺮﺍﻯ ᥴ= 5;ﻧﺴﺎﻥ ﺧﺪﺍ ﺟﻮ،ﻗﺎﺑ= 5246; ﺗﻮﺟّﻪ ﻧﻴﺴﺖ &#= 65261;ﻟﻰ ﻧﺴﺦ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺑﺮﺍﻯ ﺗﻮﺳّﻞ &#= 65203;ﺎﻟﻚ ﺗﺮﻗﻰ ﻳﺎﻓﺘﻪ&#= 1548;ﺩﺳﺘﻮﺭ ﺟﺪﻳﺪﻯ ﺍﺯ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﻳﺎ ﺍﺯ ﺧ= ﺪﺍﻭﻧﺪ ﺍﺳﺖ.ﺑﺨﺼﻮﺹ ﻣ&= #65252;ﮑﻦ ﺍﺳﺖ ﺗﻔﺎﻭﺕ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﻋ&= #65240;ﻞ ﺳﺎﻟﻚ ﺩﺭ ﺩﻭ ﻣ= ﺮﺣﻠﻪ ﺑﺎﻫﻢ ﻓﺮﻕ ﺩﺍ&= #65197;ﻧﺪ <o:p></o:p> = 5193;ﺭ ﺯﺑﺎﻥ ﺷﻌﺮﻯ،= 5251;ﻌﻤﻮﻟﺎ ﻣﺒﺎﻟﻐﻪ ﻭ ﺍﺳ&= #65198;ﺍﻑ ﻭﺯﻳﺎﺩﻩ ﺭﻭﻯ &= #65259;ﺴﺖ ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﺮ&= #65175;ﺮﻳﻦ ﻋﺎﺷﻖ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﻭﻫﻤﺎﻥ ﮔﻔته هاﻯ ﻗﺪʌ= 51;ﺎ ﺭﺍ ﺗﮑﺮﺍﺭ ﻣﻴ&= #64401;ﻨﻨﺪ،ﮐﻪ ﺟﻨﺒﻪ ﺍﻧﺤﺼﺎ&#= 65197;ﻯ ﻋﺸﻖ ﻫﻤﺎﻥ ﺧﻮ&= #65193; ﺧﻮﺍﻫﻰ ﺍﺳﺖ،= 5261;ﻳﺎ ﺣﺴﺪ ﻭﺑﺨﺎﻟﺖ &= #65227;ﺎﺷﻖ.ﻭﺗﻨﻬﺎ ﻋﺸﻖ ﺍﻟﻬﻰ ﺟﻨ&= #65170;ﻪ ﺗﮑﺎﻣﻠﻰ ﻭ ﺑﻬ&= #65170;ﻮﺩﻯ ﺭﻭﺍﻥ ﻭ ﺍﺧﻠﺎ&= #65237; ﻭ ﻋﻘﻞ ﻭﻣﻘﺎﻡ = ﻧﻮﻋﻰ ﻭﺣﮑﻤﺘﻬﺎﻯ ﺑ&#= 65198;ﺗﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﻋﺸﻖ ﻧﻴﺰ ﺧﺎﻟ&= #65264; ﺍﺯ ﺗﻠﺨﻰ ﻧﻴﺴ&= #65174;،ﭼﻪ ﺩﺭ ﻋﺸﻖ ﺟﻬﺎﻧ&= #65264; ﻳﺎ ﺩﺭ ﻋﺸﻖ ﺍﻟ= ﻬﻰ ﺩﺭ ﺑﻠﺎﻳﺎﻯ ﺳ&= #65248;ﻮﮐﻰ،ﺗﺎ ﺍﺳﺘﻌﺪﺍﺩ ﺳﺎ&#= 65247;ﻚ ﻭ ﻫﻤّﺖ ﻭ ﻋﺸﻖ = ﺍﻭ ﭼﻘﺪﺭ ﻃﺒﻴﻌﻰ &= #65169;ﺎﺷﺪ،ﮐﻪ ﺍﺣﺴﺎس ﺗﻠﺨﻰ &#= 65207;ﻮﺩ.ﻭﺍﻟّﺎ ﻋﺎﺷﻘﺎﻥ ﺻﺎﺩ&#= 65237; ﺍﻟﻬﻰ ﺑﻘﻮﻝ ﻗ&= #65198;ﺁﻥ،ﺑﺨﺪﺍﻭʌ= 55;ﺪ ﭘﺎﺳﺦ ﻣﻴﺪﻫﻨ&#= 65194;،ﮐﻪ ﻣﺎ ﺳﺨﺘﻰ ﻧﺪﻳ&= #65194;ﻳﻢ،ﻣﮕﺮ ﻳﮑﺮﻭﺯ ﻳﺎ ﮐﻤ&= #65176;ﺮ ﺍﺯ ﻳﮑﺮﻭﺯ.ﭼﻪ = ﻣﻨﻈﻮﺭ ﺍﻧﺴﺎﻥ ﺍﺯ ﺗﻤ&= #65166;ﻡ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺎﺷﺪ، ﮐﻪ ﭼﻮ&#= 65253; ﺑﺮﻕ ﻣﻴﮕﺬﺭﺩ.&= #65261;ﻳﺎ ﻣﻨﻈﻮﺭ ﺩﻭﺭﻩ &= #65203;ﻠﻮﻙ ﺳﺎﻟﻚ ﺑﺎﺷﺪ،= 4400;ﻪ ﺑﺎ= ﻋﺸﻖ ᥾= 1; ﻋﻘﻞ ﻭﺻﺒﻮﺭﻯ ﻭ ﺍﻣ&= #65268;ﺪ ﺍﺣﺴﺎس ﺳﺨﺘﻰ &#= 65261;ﺯﻣﺎﻥ ﺭﺍ ﻧﮑﺮﺩﻩ ﺍﺳ&= #65174;.ﻭﺍﻟّﺎ ﺑﺮﺍﻯ ﮐﻢ ﮐﺎﺭ&= #65165;ﻥ ﻫﻤﻪ ﻋﻤﺮ ﺍﺷﻐ&= #65166;ﻝ ﻣﻴﺸﻮﺩ.ﮐﻪ ﻓﻘ&= #65218; ﻣﻴﺘﻮﺍﻧﻨﺪ ﺗ&#= 65200;ﮐﻴﻪ ﻧﻔس ﺭﺍ ﺍﺩﺍﻣ&#= 65258; ﺑﺪﻫﻨﺪ،ﻭﺳﺨA= 176;ﻰ ﺭﺍ ﺍﺣﺴﺎس ﻣﻴ&#= 64401;ﻨﻨﺪ،ﻭدرﻃﻮ= ﻝ ﺯﻣﺎﻥ باز ﺑﺸA= 260;ﻮﺩ ﻧﻬﺎﺋﻰ ﻧﻤﻴﺮ&#= 65203;ﻨﺪ، ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﻧ= ﺴﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺩ&= #65255;ﺒﺎﻝ ﮐﺎﺭ ﺭﺍ ﺑﮕﻴﺮ&= #65255;ﺪ.ﺍﮔﺮ </spa= n>ﺁﻧﮕﺎﻩ ﺩﻭʃ= 80;ﺎﺭ ﺭﻭﻯ ﮔﺮﺩﺍﻧﻰ &= #65261;ﺧﻮﺩﺳﺮﻯ ﻧﺸﻮﻧﺪ.ﻭ ﻋﻬﺪ = ﺍﻟﺴﺖ ﮐﻨﻮﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﻴﺎﺩ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ.ﻭ ﺗﻨﻬﺎ ﺷﺎﻫﺪﺍ&#= 65253; ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ ﺭبّ اﻟﻨﻮﻉ ﺑA= 208;ﺮﻯ ﻫﺴﺘﻨﺪ، ﮐﻪ ﺩ&#= 65197; ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﻇﺎﻫﺮﺍ ﻣﺎﻧﻨ&#= 65194; ﻧﻮﻉ ﺑﺸﺮﻯ ﻏﻔ&= #65248;ﺖ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ. ﺯﻳﺮﺍ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.ﺩﺭ ﻋﺸﻖ ﺍﻟﻬﻰ ﻭ ﺳ= ﻠﻮﮐﻰ،ﮐﻪ ﺳﺎﻟﻚ ﺑﻤﻌﺮﺍ&#= 65181; ﻭ ﺍﺳﺮاء به ﺩA= 267;ﺪﺍﺭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣ&= #65268;ﺮﺳﺪ.ﻭﭼﻪ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﺠﻤﻮعه هاﻯ ʋ= 65;ﺯ ﻓﺮﺷﺘﮕﺎﻥ،ﻳA= 166; ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻗﺒ&#= 65248;ﻰ،ﺍﺯ ﺁﺳﻤﺎﻥ ﺩﺭ ﺷﺐ ﻗﺪﺭ ﻧ= ;ﺰﻭﻝ ﺍﺟﻠﺎﻝ ﺑﺪﻝ ﺳ&= #65166;ﻟﻚ ﺩﺍﺭﻧﺪ ﻭ ﺗﺠﻠ&= #1617;ﻰ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺍﻳ= ﻦ ﺷﺎﻫﮑﺎﺭ ﻣﺤﺒ&#= 1617;ﺖ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ.ﮐﻪ ﻫﻤﻴﻦ<= /span> </spa= n>ﻣﻘﺎﻣﺎﺕ ﻋʋ= 66;ﻟﻴﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ = ﺑﺨﺎﻧﻪ ﺩﻝ ﺳﺎﻟﻚ ﻣﻮﺭ&= #65193; ﻣﺤﺒّﺖ ﺍﻟﻬﻰ &#= 65251;ﻴﻔﺮﺳﺘﺪ،ﮐ᥽= 8; ﺷﺐ ﻗﺪﺭ ﺁﺧﺮ ﺑ= ﺸﺮﻯ ﺍﻭ ﺍﺳﺖ.ﺷﺒﻰ ﮐ= ﻪ ﺍﺯ ﻫﺰﺍﺭ ﻣﺎﻩ = ﻳﺎ ﺻﺪ ﺳﺎﻝ ﺑﻴﺸﺘ&= #65198; ﺍﺭﺯﺵ ﺩﺍﺭﺩ.ﮐ&= #65258; ﻫﺮ ﺷﻬﻮﺩﻯ ﺷﺐ = ﻗﺪﺭی اﺳﺖ،ﻭ ﻫﻤﻴﻦ = 5165;ﺭﺯﺵ ﺍﻟﻬﻰ، ﮔﻮﺋﻰ &#= 65203;ﺎﻟﻚ ﺑﺎ ﻫﻔﺖ ﺳﺎﻝ ﺳ= ﻠﻮﻙ ﻭ ﻫﻔﺖ ﺷﻬﻮﺩ ﺍ= ﻟﻬﻰ ﺑﺠﺎﻯ ﻫﻔﺘﺎﺩ &= #65203;ﺎﻝ ﻋﻤﺮ ﻭﻋﺒﺎﺩﺕ&#= 1548; ﺩﺭ ﻣﻘﺎﺑﻞ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻬ&= #65208;ﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ و هزاران براب= 85; عقل نوع فوق بشری ﺭﺍ ﺧﻮﺍʌ= 59;ﺪ ﺩﺍﺷﺖ.ﻭﺳﺎﻟﻚ &= #65169;ﺎ ﻫﺮ ﺷﻬﻮﺩ ﺑﺮﺗ&= #65198;،ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ،ﻭﺭﻭﺣʌ= 64; ﺷﻬﻮﺩ ﺧﻮﺩﺭﺍ &= #64344;ﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﮔﻮﺋﻰ = ﺁﻥ ﻣﻘﺎﻡ ﺍﻟﻬﻰ،= 5193;ﺭ ﺟﺴﻢ ﺍﻳﻦ ﺳﺎﻟ&= #65242; ﺷﺎﻫﺪ، ﺗﺠﺴّA= 250; ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺟ&= #65260;ﺎﻥ ﭘﻴﺪﺍ ﮐﺮﺩﻩ ﺍ&= #65203;ﺖ. ﻭﺩﺭ ﻧﺘﻴﺠﻪ ﻋ&= #65240;ﻞ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺭﻓ= ﺘﺎﺭ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﭘﻨ= ﺪﺍﺭ ﻧﻴﻚ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺷﺖ. ﻭﻫمه ﺃﻧﺒﻴﺎA= 263; اﻟﻬﻰ ﺩﺭ ﮐﺎﺭ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ. = ﻣﻘﺼﻮﺩ ﺍﺩﻳﺎﻥ ﻗﺸﺮﻯ &= #65261; ﺭﺳﻤﻰ ﻭ ﺗﻤﺎﻣ&= #65264; ﻣﺬﺍﻫب ﺒﻴﺸﻤ= 5166;ﺭ ﺁﻧﻬﺎ ﻧﻴﺴﺖ ﮐ&= #65258; ﻫﺮﻳﻚ ﺳﺎﺧﺘﻪ &= #65261; ﭘﺮﺩﺍﺧﺘﻪ ﺑﺮ&#= 65193;ﺍﺷﺘﻬﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻭﺟﺎ&#= 65257; ﻃﻠﺒﺎﻧﻪ ﺁﺧﻮ&#= 65255;ﺪﻫﺎ ﻭ ﻣﻠّﺎﻫﺎ ﻭ ﮐ&= #65208;ﻴﺸﺎﻥ ﻭ ﻣﻮﺑﺪﺍﻥ ﻣﻴ&= #65170;ﺎﺷﺪ،ﻭ ﺑﺪﺗﺮﻳﻦ ﺷﺮﻙ &= #65191;ﺪﺍ ﺭﺍ ﻣﻴﮑﻨﻨﺪ.ﮐ&= #65258; ﺷﺮﻳﻚ ﻭﻟﺎﻳﺖ &= #65165;ﻟﻬﻰ ﺯﻣﺎﻥ ﺧﻮﺩ ﺭﺍ = ﺭﻗﻴﺐ ﻣﻴﺸﻮﻧﺪ.ﻭﺍﻟ&#= 65170;ﺘﻪ ﻧﻪ ﻫﺮ ﻭﻟﺎﻳﺖ = ﻓﻘﻴﻪ ﺳﻔﻴﻬﻰ ﺩﺭ ﺁﺧ&= #65262;ﻧﺪﻫﺎﻯ ﻓﺎﺳﺪ ﺟﺎﻩ ﻃﻠ&= #65168;.ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺑ&= #65260;ﺘﺮﻳﻦ ﺷﺎﻧس ﺁﻧﺎﻥ ﭘ&#= 1587; ﺍﺯ ﻣﺮﮒ،ﺩﺭ ﻣ&#= 65204;ﺦ ﺣﻴﻮﺍﻧﻰ ﺧﻮﻙ &= #65261;ﻣﻴﻤﻮﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ = ﺍﻟّﺎ ﻣﺎﺭ ﻭﻣﻮﺭ ﻧﻴ&= #65200; ﻣﻴﺸﻮﻧﺪ. ﻭﺑﺠ&= #65166;ﻯ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﺳﺎﻝ،ﻭﺗﮑﺮﺍA= 197; ﮔﺬﺷته ها ﺩﺭ A= 153;ﻳﻨﺪهﻫﺎﻯ ﻧﻮﻋﻰ ﺑﺠﻬﺎﻥ&#= 1548;ﻭﻳﺎ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﻃﻮﻝ ﺧﻮﺍﻫﺪ ﮐ&= #65208;ﻴﺪ،ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ،ﺑﻬ= 5252;ﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻫ&= #65252;ﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﻧﻮﺭﻗﺎﺋﻢ ﺑﺎ&#= 65267;ﺪ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺧﻮ= ﺍﻫﻨﺪ ﺭﺳﻴﺪ.ﺯﻳﺮﺍ ﺧ&= #65198;ﻭﺡ ﻳﻚ ﺭﻭﺡ ﺍﺯ ﻫﺮ= ﻧﻮﻋﻰ ﮐﻪ ﻫﺴﺖ،ﺑﺎﻳ= 5194; ﺑﮑﻤﺎﻝ ﺍﻟﮕﻮ&#= 65263; ﮐﻤﺎﻝ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ،ﮐﻪ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻣ&#= 65268;ﮕﻮﺋﻴﻢ ﺑﺮﺳﺪ. ﺗﺎ ﺑﺘﻮ= ﺍﻧﺪ ﺑﻨﻮﻉ ﺑﺮﺗﺮ ﺑ&= #65228;ﺪﻯ ﺑﺮﻭﺩ.که ﺪﺭﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺷﻬﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪسﻣﻴﺒﺎA= 207;ﺪ.ﺷﻬﻮﺩ ﺷﺸﻢ ﺳﻠﻮﻙ ﺑﻮ&= #65247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ ﻭ ﻧﻪ ﺩ= ﻳﻦ ﺍﺳﻠﺎﻡ ﺍﺳﻤﻰ.&= #65169;ﻠﮑﻪ ﺑﻄﺮﻳﻘﺖ ﻭ ﻣﻌ&= #65268;ﺎﺭﻫﺎﻯ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ &= #64400;ﺎﺷﻒ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻭ ﺍﻳﻨ&#= 65242; ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65208;ﺮﻯ ﻣﺴﺘﻌﺪ ﺳﻠﻮک اﻟﻬﻰ، ﻣﻴﺘﻮA= 165;ﻧﻨﺪ ﭼﻨﺎﻥ ﺻﺮﻓﻪ ﺟ&= #65262;ﺋﻰ ﺯﻣﺎﻥ ﻭﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺏ = ﻧﻮﻋﻰ ﺩﺭﺟﻬﺎﻥ ﺭﺍ ﺑ&= #65256;ﻤﺎﻳﺪ، ﻭﺧﻮﺩﺭﺍ ﺑﺎﻭ&#= 65247;ﻴﺎﻯ ﺭﻩ ﺭﻓﺘﻪ ﻭ ﻣﺮ= ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺗﺎ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺑﺮﺳﺎ= 5255;ﻨﺪ ﭘس ﻓﻌﻠﺎ ﺍﺯﺧ&#= 65194;ﺍﻭﻧﺪ ﻭﻟیّ اﻟﻬﻰ ﻣA= 256;ﺎﺳب ﺨﻮﺩﺭﺍ ﺩﺭ ﻫﺮ = ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ ﮐﻪ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺑ&= #65192;ﻮﺍﻫﻴﻢ. ﻭﺣﺘﻰ ﺑﻬﻴﭻ ﺁ&= #65191;ﻮﻧﺪ ﻭﻇﺎﻫﺮ ﺍﻟﺼﻠ&#= 65166;ﺣﻰ ﻧﻴﺰ ﻣﺘﻮﺳّﻞ &#= 65255;ﺸﻮﻳﻢ،ﮐﻪ ﺟﻬﻨّﻢ ﺳﺎﺯ ﻫ&#= 65204;ﺘﻨﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺍﺗﻔ&= #65166;ﻗﺎ ﻳﮑﻰ ﺍﺯ ﺍﻭﻟﻴ&= #65166;ﻯ ﺑﺤق الهی ﺑﺎ᥸= 7;ﺪ، ﻭﻟﻰ ﻣﻨﺎﺳﺐ ﻋ&= #65240;ﻞ ﻭ ﺳﻠﻴﻘﻪ ﻭﻣﺸ&= #64401;ﻠﺎﺕ ﺭﻭﺍﻧﻰ ﺷﺨﺺ ﻧ&= #65170;ﺎﺷﺪ.ﮐﻪ ﻫﺮ ﻭﻟی ّاﻟﻬA= 264; ﭼﻮﻥ ﭘﺰﺷﮑﺎﻥ&#= 1548; ﺗﺨﺼﺺ ﺧﻮﺩ ﺭﺍ = ﺑﺮﺍﻯ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺍ&#= 65197;ﻧﺪ. ﻭﺗﺠﺮﺑﻴّﺎﺕ = 5207;ﺨﺼﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﻭﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﺍﻳﻦ &= #64344;ﻴﺮ ﮐﺎﻣﻞ ﺭﺍ ﺑﻄﺎ&= #65247;ﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣ&= #65228;ﺮﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺧ&#= 65262;ﺩ ﻧﻴﺰ ﺩﺭ ﺟﻬﺎﻥ = ﺳﺮﺭﺍﻩ ﺳﺎﻟﻚ ﻗﺮﺍﺭ ﻣ&= #65268;ﺪﻫﺪ، ﮐﻪ ﺑﺸﻨﺎﺳﺪ ﻭ&= #64344;ﻴﻤﺎﻥ </spa= n>ﻭ ﺍﻃﺎﻋت کند ﻭﻧﻮﻉ ﻋﺒA= 166;ﺩﺍﺕ ﻣﻔﻴﺪ ﺍﻭﺭﺍ ﺩ&= #65197;ﻳﺎﻓﺖ ﮐﻨﺪ.ﮐﻪ ﺑﺨﺪﺍ&= #65261;ﻧﺪ ﻭ ﺗﻮﻓﻴﻘﺎﺕ ﺷ&= #65260;ﻮﺩﻯ ﺑﺮﺳﺪ.ﻭﺍﻟّﺎ &#= 65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﻋﺎ&#= 65163;ﻰ ﺑﺪﻭﻥ ﻭﺳﻴﻠﻬ&#= 65166;ﻯ ﺍﻟﻬﻰ،ﺑﺼﻮﺭA= 173; ﺩﻋﺎ ﮐﻨﻨﺪﻩ ﮐ&= #65262;ﺑﻴﺪﻩ ﻣﻴﺸﻮﺩ.ﻳﻌﻨﻰ &= #65211;ﻮﺭت ﻨﻮﻋﻴﮑﻪ ﺍﻭﺭ&#= 65165; ﺑﻨﺴﺦ ﻭ ﻣﺴﺦ ﮐ= ﺎﺭﻣﺎﺋﻰ ﻣﻴﺒﺮﺩ.ﮔﺮﭼﻪ &= #65165;ﻳﻦ ﭘﻴﺮ ﺍﻟﻬﻰ ﺩﺭ = ﻫﺮ ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭﺩﻳﻨﻰ ﻭ ﻣﺬﻫ&= #65170;ﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ، &#= 64400;ﻪ ﻭﻯ ﺍﺯ ﺁﻧﻬﺎ ﻧ= ﻴﺴﺖ،ﻭﻟﻰ ﺁﺷﻨﺎﻯ ﺁﻧﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ.ﮐﻪ ﺧﻮﺩ ﻗﺒﻠﺎ ﺍﺯ = ﺁﻧﻬﺎ ﺑﻮﺩﻩ ﻭﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺯﺑﺎﻥ ﻭ ﺍﺧﻠﺎ&= #65237; ﺁﻧﺎﻥ ﺭﺍ ﺑﺪﺍ&= #65255;ﺪ. ﻭﺍﮔﺮ ﭼﻨﻴﻦ ﻭ&= #65247;ﻰّ ﺍﻟﻬﻰ ﻳﻚ ﻃﺎﻟ&= #1576; ﻠﻘﺎی اﻟﻬﻰ،ʄ= 00;ﻪ ﻣثلا ﺩﺭ ﺩﻳﻦ = 5165;ﺳﻠﺎﻡ ﺭﺳﻤﻰ ﺑﺎﺷﺪ، &#= 65261;ﻟﻰ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺍ&#= 65261; ﺩﺭ ﺑﻴﻦ ﻳﻬﻮﺩ&= #65267;ﺎﻥ ﻳﺎ ﺯﺭﺩﺷﺘﻴﺎ&#= 65253;،ﻭ ﻳﺎ ﻣﺬﺍﻫﺐ ﻣﺴ&= #65248;ﻤﺎﻥ ﻣﻮﺭﺩ ﻧﻔﺮﺕ ﺷ&= #65192;ﺺ ﺑﻮﺩﻩ ﺑﺎﺷﺪ، &#= 65169;ﺎﺯ ﺍﻭﺭﺍ ﺍﻟﻬﻰ ﻣ&= #65268;ﺪﺍﻧﺪ.ﻭﮐﺎﺭ= 5263; ﻧﺪﺍﺭﺩ ﮐﻪ ﭘﻴ&= #65198;ﭼﻪ ﻋﺒﺎﺩﺍﺗﻰ ﺩﺍ&#= 65197;ﺩ، ﻭ ﻳﺎ ﭼﮕﻮﻧﻪ ﻋ= ﺒﺎﺩﺍﺗﺶ ﺑﺮﺍﻯ ﺩﻓﻊﺧﻄ&#= 65198;ﺗﮑﻔﻴﺮﺁﺧﻮʌ= 55;ﺪﻫﺎﻯﺁﻥﺟﺎﻣ= ﻌﻪﻣﻴﺒﺎﺷﺪ. <o:p></o:p> = 5165;ﺯ ﻣﺸﺨّﺼﺎﺕ ﺑﻴ= 5166;ﻥ ﺷﻌﺮﻯ ﻋﺎﺷﻘﺎ&#= 65253; ﺍﻟﻬﻰ ﮐﻪ ﺑﺨﻠ&= #65238; ﺑﺎﺯﮔﺸته اﻧʋ= 94;،ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﻪ ﮔﻮﺋﻰ ﮐﺴﻰ ﺍﺯ = ﺁﻥ ﺧﺒﺮ ﻧﺪﺍﺷﺘﻪ &= #65165;ﺳﺖ.ﻟﺬﺍ ﮔﻔﺘﻪ ﻫﺎ= ;ﻯ ﺁﻧﻬﺎ ﭼﻨﺎﻥ ﺍﺳﺖ، ﮐ&#= 65258; ﻫﺮﮐس ﺑﺮﺍﻯ ﺍ&#= 65261;ﻟﻴﻦ ﺑﺎﺭ ﻣﻴﺸﻨﻮﺩ.&= #65165;ﻟﺒﺘﻪ ﮐﺎﻣﻠﺎﻥ ﺩﻳﮕ&#= 65198;،ﻣﻨﺎﺳﺐ ﺍﺣﻮﺍﻝ ﺧﻮﺩﺷ&#= 65166;ﻥ ﺩﻳﺪﻫﺎﻧﺪ ﻭﻣ&#= 65268;ﺪﺍﻧﻨﺪ.ﻭﻟﻰ ﭼﻮﻥ ﻫﻤﻴﺸﻪ ﺍ&= #64400;ثرﻳّﺖ ﺍﻧﺴﺎﻧﻬﺎ،ﻫA= 256;ﻮﺯ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺩ&= #65197;ﻓﺼﻮﻝ ﺍﻭﻟﻴﻪ ﺍﻳﻦ ﻧ&= #65262;ﻉ ﻫﺴﺘﻨﺪ،ﭘس ﺑA= 264; ﺧﺒﺮ ﺍﺯ ﺍﺣﻮﺍ&= #65245; ﻋﺎﺷﻘﺎﻥ ﺍﻟﻬ&#= 65264; ﻭﺻﺎﺣﺒﺎﻥ ﻓﺼ&#= 65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺑﺎﺧﺒ= ;ﺮ ﻭﺣﺘﻰ ﻣﺘﺨﺼﺺ &= #65165;ﺯ ﺍﺣﻮﺍﻝ ﻋﺸﻘﻬ&#= 65166;ﻯ ﺟﺴﻤﺎﻧﻰ ﻭ ﺷﻬ&= #65262;ﺍﻧﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻣﻘ&#= 65166;ﻣﺎﺕ ﻧﻮﻋﻰ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ.ﻭ ﻟﺬﺍ ﺍﻳﻨﺎﻥ ﺍ&= #65187;ﻮﺍﻝ ﺣﻘﻴﺮ ﺧﻮﺩﺭﺍ&#= 1548;ﺑﺎ ﻫﻤﺎﻥ ﺍﻟﻔﺎﻁ &= #65227;ﺎﺷﻘﺎﻥ ﺑﺮﺗﺮ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ.ﻭ ﮐﻠﺎﻡ ﻋﺎﺷﻘﺎ&#= 65253; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺧ&= #65262;ﺩﺭﺍ،ﺑﺮﺩﺍʌ= 07;ﺘﻰ ﻣﺎﺩﻯﻣﺎﻧﻨﺪ= 5165;ﺣﻮﺍﻝﺧﻮﺩﻣ᥾= 8;ﻨﻤﺎﻳﻨﺪ. <o:p></o:p> = 5165;ﺯ ﺯﺑﺎﻧﻬﺎﻯ ﻋﺸ&#= 65240;ﻰ ﻧﻴﺰ ﭘﺶ ﺍﺯ ﺯﺑ= ﺎﻥ ﺷﻌﺮﻯ،ﺍﺯ ﺯﺑ= 5166;ﻥ ﺍﺧﻠﺎﻗﻰ ﻭ ﺭﻓ&= #65176;ﺎﺭﻯ ﻭ ﺳﻠﻮﮐﻰ ﺑﺎﻳ&= #65194; گفت. ﮐﻪ ﻣﻬﻤﺘ= 5198; ﺩﺭ ﺃثر ﺍﺯ ﺑﻴ&#= 65166;ﻧﺎﺕ ﺷﻌﺮﻯ ﻭ ﺳﻤﺒﻮ&= #65247;ﻴﻚ ﻭﻣﻮﺯﻳﮑﺎﻝ، = 5169;ﺪﻭﻥ ﺷﺮﺣﻬﺎﻯ ﻭﺍﺿ&#= 65186; ﻭ ﺗﻔﺴﻴﺮﺍﺕ ﺭ&= #65261;ﺷﻦ ﻋﻮﺍﻡ ﻣﻴﺒﺎﺷ&#= 65194;.ﺯﺑﺎﻧﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭﻋ&#= 65248;ﻤﻰ ﺭﺍ ﻧﻴﺰ ﻣﻄﺮﺡ = ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ،ﺍﮔﺮ ﻓﺮ= 5165;ﻣﻮﺵ ﻧﺸﻮﺩ. ﺯﺑﺎﻥ ﺍ= ﺧﻠﺎﻗﻰ ﻫﻤﺎﻥ ﺣﺪّ ﺃﮐ&#= 1579;ر ﺩﺭ ﺯﺑﺎﻥ ﻋﺮﻓ&= #65166;ﻥ </spa= n>ﻧﻈﺮﻯ ﺁﺧﻮʌ= 55;ﺪﻫﺎ ﺍﺳﺖ،ﮐﻪ ﻋﺸﻖ &#= 65197;ﺍ ﺑﺎ ﮔﻨﺎﻩ ﻣﺮﺑ&= #65262;ﻁ ﺑﺎﺣﻮﺍﻝ ﺧﻮﺩ &= #65251;ﻴﮑﻨﻨﺪ. ﮔﻨﺎﻩ ﺍﺯ ﻧﻈﺮ = ﺧﺪﺍﻭﻧﺪ،ﺗﻨA= 260;ﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺩ&= #65197;ﭘﻴﻤﺎﻥ ﻣﻄﺮﺡ ﺍﺳﺖ،ﮐ= 5258; ﺑﺮﺧﻠﺎﻑ ﺩﺳﺘ&#= 65262;ﺭ ﭘﻴﺮ ﻋﻤﻞ ﮐﻨﻨ&= #65194;، ﮐﻪ ﻣﺨﺎﻟﻒ ﺷﺮ&= #65165;ﻳﻂ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﻣﻴﺒﺎﺷﺪ. &= #65261;الاّ ﻗﺸﺮʌ= 67;ّﻮﻥ ﻣﻘﺮﺭﺍت گناه= ; ﻤﻨﻘﻮﻝ ﺍﺯﭘﻴﺎﻣﺒﺮﺍ= 5253; ﺭﺍ ﻧﻴﺰ ﺍﮔﺮ ﺭ= ﻋﺎﻳﺖ ﮐﻨﻨﺪ،ﺑﺎﺯ ﻣ= 5208;ﺮﻙ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺗﻘ&= #65248;ﻴﺪ ﺍﺯ ﻣﻴّﺖ ﮐﺮﺩ&#= 1607; اﻧﺪ.ﻭﭘﻴﺎﻣﺒ= 5198;ﺍﻥ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﮔﻔته انž= 3;، ﻭﻧﻪ ﺑﺮﺍﻯ ﻫﻤ&= #65258; ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ &= #65259;ﻤﻪ ﺯﻣﺎﻧﻬﺎ ﻭﻣﮑ&#= 65166;ﻧﻬﺎ.ﻟﺬﺍ ﺁﺧﻮﻧﺪﻫﺎ ﺗﻨ&#= 65260;ﺎ ﺷﻬﻮﺕ ﻭ ﻟﺬﺕ ﺭ= ﺍ ﮔﻨﺎﻩ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ،ﻭﻟﻰ ﻫﻢ ﺧﻮﺩﺷﺎﻥ ﻣ&= #65268;ﮑﻨﻨﺪ ﻭﻫﻢ ﻳﻚ ﺃﻣﺮ ﻃ= ﺒﻴﻌﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ.ﺧﻴﺮ&#= 65165;ت ﻮ ثوﺍﺑﻬﺎﻯ ﭘ= 5268;ﺎﻣﺒﺮ ﺭﺍ ﻧﻴﺰ،ﺍﮔﺮ &#= 65169;ﻤﻮﺭﺩ ﺍﺟﺮﺍ ﺑﮕﺬﺍﺭ&#= 65255;ﺪ، ﺑﺎﺯ ثوﺍﺑﻰ ﻧ= 5252;ﻴﺒﺮﻧﺪ. ﮐﻪ ﻫﺮﭼﻪ ﺑﻨﻔ&= #65226; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65166;ﺷﺪ،ثوﺍﺏ ﻭ ﺻﻮﺍﺏ ﻭﺩﺭﺳ&= #65174; ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ= ﭘﻴﺮ ﻭﭘﻴﺎﻣﺒﺮ ﻧﮕ&#= 65236;ﺘﻪ ﺑﺎﺷﺪ ﻭ ﻟﺬﺍ ﺍ= ﻳﻦ ﻣﺪﻋﻴﺎﻥ ﺍﻳﻤ&#= 65166;ﻥ ﺩﻳﻨﻰ ﻭﻟﻰ ﻗﺸ&= #65198;ﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﺩﺭ = ﻫﺮ ﺣﺎﻝ ﺳﺮﮐﺶ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﺴﺘﻨﺪ. ﮐﻪ ﻳﮕ= ﺎﻧﻪ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺭﺍ ﻋﻤﻞ ﻧﻤﻰ ﮐ= ﻨﻨﺪ.ﮐﻪ ﻫﻤﺎﻥ ﭘس روی A= 197;ﻭﺍﻥ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ ﺍﻳﻨﺎﻥ ﺍﮔﺮ ﺗ&= #65252;ﺎﻡ ﻋﻤﺮ ﺭﻭﺯﻫﺎ ﺻ&= #65166;ﺋﻢ ﻭ ﺷﺒﻬﺎ ﻗﺎﺋﻢ = ﺑﺎﺷﻨﺪ ﺩﺭ ﻗﻌﺮ .ﺟﻬﻨّ&= #65250; ﻭﻗﻬﻘﺮﺍﻫﺎﻯ &#= 64400;ﺎﺭﻣﺎﺋﻰ ﻫﺴﺘﻨﺪ. ﺁﺧﻮﻧ&= #65194;ﻫﺎ ﻭﺯﺑﺎﻥ ﺍﺧﻠﺎ&#= 65239;ﻰ ﻗﺸﺮﻯ ﻭ ﻋﻮﺍﻡ = ﻓﺮﻳﺒﻰ ﺗﻨﻬﺎ ﺍﺯ ﻋﺸﻖ = ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﻭﺍ&= #65183;ﺘﻤﺎﻋﻰ ﺁﻥ ﺻﺤﺒﺖ ﻣﻴﮑ&= #65256;ﻨﺪ.ﻭﻟﺬﺍ ﺁﻧﺮﺍ ﺍﻧ= ;ﺤﻄﺎﻁ ﻭ ﭘﺴﺘﻰ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﻏﺮﻳﺰﻯ ﺟﻨﺴ&= #65264; ﻭ ﺑﻬﻴﻤﻰ ﻣﻴﺪ&= #65165;ﻧﻨﺪ،ﻭ ﭘﺴﺘﻰ ﺷﻬﻮﺕ ﻟ&= #65196;ﺕ.ﻭ ﻓﻠﺎﺳﻔﻪ ﺍﺧﻠ&#= 65166;ﻕ ﻋﺸﻖ ﺭﺍ ﻓﻌﻞ ﺟ= ﺴﻤﺎﻧﻰ ﺧﺎﻟﺺ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﻭﺗﻨﻬﺎ ﺍﺯ ﺍﺳﺮﺍﻑ ﺩﺭ&= #65153;ﻥ ﻣﻨﻊ ﻣﻴﮑﻨﻨﺪ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴ&#= 65166;ﻥ ﻫﺮ ﻋﺸﻘﻰ ﺭﺍ ﺑ= ﺮﺣﺴﺐ ﺿﺮﻭﺭﺕ ﺩﻧﺒﺎ&#= 65245; ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺁ&= #65255;ﺮﺍ ﻗﺮﺑﺎﻧﻰ ﻋﺸق &#= 65170;ﺎﻟﺎﺗﺮ ﻭﻟﺬت ﺒﻴﺸﺘﺮ &#= 65251;ﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﺳﺎﻟﻚ ﻋﺸﻖ = ﻣﺎﺩﻯﻭﺑﺸﺮﻯ= 5197;ﺍ،ﻗﺮﺑﺎﻧﻰﻋ= ;ﺸﻖﺍﻟﻬﻰﻣﻴﮑ&#= 65256;ﺪ. <o:p></o:p> = 5227;ﺸﻖ ﺩﺭ ﺯﺑﺎﻥ ﺍﺧﻠ&= #65166;ﻗﻰ ﺗﻨﻬﺎ ﺣﻠﺎﻝ ﻭ = ﺣﺮﺍﻡ ﺍﺳﺖ.ﮐﻪ ﻋﻤﻠﺎ = ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﺣﺮ&= #65165;ﻡ ﻭﺣﻠﺎﻝ،ﺗﻨﻬA= 166; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65220;ﺮﺡ ﺍﺳﺖ ﮐﻪ ﺑﺮﺍﻯ = ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﺭﻋ&= #65166;ﻳﺖ ﻣﻤﻨﻮﻋﺎﺕ ﻳﺎ &= #65251;ﺠﺎﺯﻫﺎ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ.&= #65261; ﺍﻟّﺎ ﺍﻧﺴﺎﻧ= 5260;ﺎ ﺁﺯﺍﺩﻧﺪ، ﺍﮔ= 5198; ﮐﺎﺭ ﻧﺎﺩﺭﺳﺘ&#= 65264; ﻫﻢ ﺑﮑﻨﻨﺪ. ﻭﻣ= ﺠﺎﺯﺍت ﻄﺒﻴﻌﻰ &#= 65191;ﻮﺩﺭﺍ ﺩﺭ ﻗﻬﻘﺮﺍﻫﺎ&#= 65263; ﺭﻭﺡ ﺩﺭ ﮐﺎﺭﻣ&= #65166;ﻫﺎ ﺩﺍﺭﻧﺪ.ﻭﻳﺎ ﺍ&= #64404;ﺮ ﻗﺎﻧﻮﻥ ﺟﺎﻣﻌ&#= 65258; ﻣﺠﺎﺯﺍﺕ ﻧﻤﺎ&#= 65267;ﺪ،ﻭﻳﺎ ﻭﺟﺪﺍﻥ ﺧﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺧﻄﺎ ﮐﺎﺭ ﺳﺮﺯ&= #65255;ﺶ ﻧﻤﺎﻳﺪ.ﭘﻴﺮ ﺍ&= #65247;ﻬﻰ ﺑﺮﺍﻯ ﺩﻭﺳﺎﻟ&#= 65242; ﺧﻮﺩ ﺩﺭ ﮐﻨﺎﺭ = ﻫﻢ،ﺑﻴﮑﻰ ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﺎ&= #65197;ﻯ ﺭﺍ ﺣﺮﺍﻡ ﮐﻨﺪ = ﻭ ﺑﺪﻳﮕﺮﻯ ﻫﻤﺎ&#= 65253; ﺭﺍ ﻭﺍﺟﺐ ﻣﻘﺮ&= #65197; ﻧﻤﺎﻳﺪ.ﺍﻳﻦ ﺩ&= #65203;ﺘﻮﺭ ﺳﻠﻮﮐﻰ ﺷﺒﻴﻪ &= #64400;ﺎﺭ ﭘﺰﺷﻚ ﺍﺳﺖ،ﮐ= 5258; ﺑﻴﻚ ﺑﻴﻤﺎﺭ ﻣ&= #65212;ﺮﻑ ﭼﻴﺰﻯ ﺭﺍ ﺣﺮﺍ&= #65249; ﻭﻣﻨﻊ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ،ﻭ ﺑﺒﻴﻤﺎﺭ ﺩﻳﮕ&#= 65198;ﻯ ﺁﻧﺮﺍ ﺗﺠﻮﻳﺰ &= #65261;ﻣﺠﺎﺯ،ﻭﻳﺎ ﺣﺘﻰ ﻭﺍﺟﺐ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﺣﻠﺎﻝ ﻳﻌﻨﻰ ﺁﺯﺍﺩ ﺍ&= #65203;ﺖ،ﮔﻮﺋﻰ ﮔﺮه اﻯ ﺑﺎﺯ ﺍ&#= 65203;ت ﻮﻳﺎ ﻃﻨﺎﺏ ﻭﺑ&= #65256;ﺪﻯ ﮐﻪ ﺣﻞ ﻭ ﺑﺎﺯ ﺷ= ;ﺪﻩ،ﻳﺎﺑﺎﻳﺪ ﺑﺎﺯ ﻧﻤﺎﻳﺪ ﻭ&= #65251;ﺼﺮﻑ ﮐﻨﺪ ﻭﺣﺮﺍﻡ ﺗ&= #65256;ﻬﺎ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺍﺳﺖ، ﻭﺩﺭ ﺩﻭ&#= 65197;ﻩ ﺗﺤﺮﻳﻢ ﻭ ﺍﺣﺮ&= #65165;ﻡ ﺩﺭﻋﺰﻟﺘﮕﺎﻩ &#= 65203;ﻠﻮﮐﻰ. ﮐﻪ ﻟﺒﺎس ﺍﺣﺮ&#= 65165;ﻡ ﺭﺍ ﺑﺮﺍﻯ ﻫﻤﻴ&= #65254; ﺑﺮﺗﻦ ﺩﺍﺭﺩ،= 5169;ﺪﺳﺘﻮﺭ ﭘﻴﺮ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﺪ ﺁﻧﻬﻢ ﺗﺎﺯﻣﺎ&#= 65255;ﻰ ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﻭ ﻧﺠﺎت ﺒﺮﺳﺪ. = ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ ﺧﻮﺩ ﮐﺎ&= #65251;ﻠﻰ ﺍﻟﻬﻰ ﻭﺩﺳﺖ ﻭ&= #65199;ﺑﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548;ﻭﻣﻌﺼﻮﻡ ﺍﺯ ﻫﺮﮔﻨﺎﻩ ﺩ&= #65261;ﺭﻩ ﺳﻠﻮﻙ. ﻭﻟﻰ ﺗﻨ= ﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻧﻈﺮ ﻣﻴﺪ&= #65259;ﺪ، ﻭﻧﻪ ﺑﺮﺍﻯ ﻫﻤ&= #64405;ﺎﻥ.ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻫﻤ&#= 64405;ﻰ </spa= n>ﺩﺍﺭﺍﻯ ﮐﻤʋ= 66;ﻟﺎﺕ ﻋﻘﻠﻰ ﻭ ﺣﻴﺎﺗ&= #65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65204;ﺘﻨﺪ.ﭘس ﺍﻧﺘﻈﺎﺭ ﺣﺮﺍ&#= 65249; ﻭ ﺣﻠﺎﻟﻰ ﺍﺯ ﺁ= ﻧﻬﺎ ﻭﺍﺭﺩ ﻧﻴﺴﺖ.ﮐ&= #65258; ﺣﺘﻰ ﺑﻰ ﺩﻳﻨﻰ = ﺁﻧﺎﻥ،ﭼﻮﻥ ﺑﺎﻭﺭ ﻧﺪﺍﺭﻧ&#= 65194;،ﺧﻴﻠﻰ ﺑﺮ ﺑﺪﺩﻳﻨﻰ ﻣ&= #65228;ﺘﻘﺪﺍﻥ ﻗﺸﺮﻯ ﺑﺨﺪﺍ ﺗ&= #65198;ﺟﻴﺢ ﺩﺍﺭﺩ.ﮐﻪ ﺑﻬﺪ&= #65267;ﻨﻰ ﻭﺗﮑﺎﻣﻞ ﺭﻭﺍ&#= 65253;،ﻭﺑﻬﺒﻮﺩ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬﻰ ﻣﻮﺭﺩ = ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65153;ﻧﻬﻢ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺑﺎﻭﻟﻰ ﺍﻟﻬﻰ &= #65197;ﻩ ﺭﻓﺘﻪ. ﺩﺭ ﺯﺑﺎ= ﻥ ﻣﺬﻫﺒﻰ ﺑﻨﺎﻡ &= #65165;ﺧﻠﺎﻕ ﺍﺟﺘﻤﺎﻋﻰ،ﻭ = 5193;ﺭ ﻋﺮﻑ ﺟﺎﺭﻯ ﺑﺮ&= #65187;ﺴﺐ ﺣﮑﻮﻣﺖ ﻳﻚ ﻣﺬ&= #65259;ﺒﻴﺎ ﺁﺧﻮﻧﺪﻯ ﺩﺭ ﻫ&= #65198;ﺳﺮﺯﻣﻴنی عشق ﺭﺍ ﺑﺮﺣﺴA= 168; ﻣﻮﺿﻮﻉ ﻣﻌﻴﻨ&#= 65264; ﺣﺮﺍﻡ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﻧﻪ ﺑﺮﺷﺨﺺ.ﮐﻪ ﻋﺸ&= #65238; ﺷﻬﻮﺍﻧﻰ ﻓﺪﺍ&#= 64400;ﺎﺭﻯ ﻃﺒﻴﻌﻰ ﺍﺳﺖ.ﻋ&= #65208;ﻖ ﻭﺭﺯﻯ ﮐﺎﺭﻯ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺑ&= #65194;ﻥ ﺑﻰ ﺭﻭﺡ ﺑﺎﺷﺪ.= ﻭﺭﻭﺡ ﺍﻣﺮﻯ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ ﻭﺗﮑﺎﻣﻞ ﺷﻬﻮ&#= 65193;ﻯ ﻣﻴﺨﻮﺍﻫﺪ. <o:p></o:p></span= > = 5165;ﺧﻠﺎﻗﻴّﻮﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﻭ = ﻣﺸﺮّﻋﻮﻥ ﻣﺘﺸﺮﻉ ﻣﻠّﺎ= 5259;ﺎ،ﺩﺭ ﺑﺤث ﺧﻮﺩ ﺍﺯﻋ&#= 65208;ﻖ ﺑﻴﻦ ﻃﻬﺎﺭﺕ ﺟ&= #65204;ﻢ ﮐﻪ ﺟﻨﺒﻪ ﺑﻬﺪ&= #65165;ﺷﺖ،ﻭ ﻃﻬﺎﺭﺕ ﺭﻭﺡ ک&#= 1607; اﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&#= 65264; ﺍﺳﺖ ﻣﺨﻠﻮﻁ ﻣ&= #65268;ﮑﻨﻨﺪ.ﭼﻮﻥ ﻋﺸﻖ ﺭﺍ ﻭﺳﻴﻠ&= #65258; ﺗﻨﺎﺳﻞ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ، ﻭ ﻭﺳﻴﻠﻪ ﻟﺬﺕ = ﻭ ﺍﺯ ﻋﻠّﺖ ﺁﻓﺮ&#= 65267;ﻨﺶ ﻧﻤﻴﺪﺍﻧﻨﺪ.ﺣ&#= 65194; ﺍﮐثر ﻭﻇﻴﻔﻪ = 5203;ﺎﻳﮑﻮﻟﻮﮊﻳ᥼= 2; ﻭ ﺭﻭﺍﻧﻰ ﻣﻴﺪ&= #65165;ﻧﻨﺪ،ﮐﻪ ﻣﻬﻤﺘﺮ ﺍﺯ ﺗﻨ&= #65166;ﺳﻞ ﺍﺳﺖ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﻭﻇﻴﻔﻪ ﺭﻭﺍﻧ&#= 65264;،ﺗﻨﻬﺎ ﺩﺭ ﺍﻣﻮﺭ ﺟﺴﻢ = ﻧﻴﺴﺖ، ﺑﻠﮑﻪ ﺩﺭ ﺍﻣﻮ&= #65197; ﺍﻟﻬﻰ ﺑﺨﺎﻃﺮ &= #65247;ﺰﻭﻡ ﭘﺎﮐﺴﺎﺯﻯ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺭﻭﺍﻥ،ﺍﺯ ﺁﻟ= 5262;ﺩﮔﻰ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ &= #65261;ﺣﺘﻰ ﺻﻔﺎﺕﻇﺎﻫﺮﺍ= 5255;ﻴﮑﻮﻯﺍﻧﺴﺎ᥽= 3;ﺍﺳﺖ. ﻏﻴ= ﺮ ﺍﺯﺯﺑﺎﻥ ﺃﺩﺑ&#= 65264; ﻭ ﺍﺧﻠﺎﻗﻰ،ﺯ= 5169;ﺎﻥ ﺑﻴﻮﻟﻮﮊﻳﻚ ﻋ&#= 65248;ﻤﻰ ﻧﻴﺰ ﻫﺴﺖ. ﮐﻪ ﻋ= ;ﻠﻢ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ&#= 1548;ﻋﺸﻖ ﻭﻇﻴفه اﻯ ﺳﺎA= 267;ﮑﻮﻟﻮﮊﻳﻚ ﻭﺭﻭﺍﻧﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ.ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﺮﺷّ= 5186; ﻏﺪﺩ ﺟﺴﻤﻰ ﺍﺳ&= #65174;. ﮐﻪ ﺑﺎﻋث ﺑﺤﺮ&#= 65165;ﻧﻬﺎ ﻭ ﻫﻴﺠﺎﻧﺎﺕ ﺷ&= #65268;ﻤﻴﺎﺋﻰ ﺩﺭ ﺗﻦ ﻣﻴﺸﻮﺩ.= ﮐﻪ ﺑﺎﻳﺪ ﺗﻔﺮﻳﻎ &= #65259;ﻴﺠﺎﻥ ﮔﺮﺩﺩ ﻭ ﺧﺎﻟﻰ = ﺷﻮﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65175;ﺮﺷّﺤﺎﺕ ﻣﺤﺮﻙ ﺃﻋﺼﺎﺏ &= #65261; ﻋﻀﻠﺎﺕ ﮐﺎﺭ ﺩ&= #65267;ﮕﺮﻯ ﻧﺪﺍﺭﺩ. ﺗﻨﻬﺎ = ﻭﺳﻴﻠﻪ ﺍﻧﺘﻘﺎﻝ ﺁثاA= 197; ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193; ﺁﮔﺎﻩ ﻭ ﺍﺣﻮﺍ&= #65247;ﻰ ﺍﺳﺖ،ﮐﻪ ﺑﺠﺴ= 5250; ﻭﺣﺘﻰ ﺫﻫﻦ ﻭ ﻓ= ﮑﺮ ﻣﻴﺮﺳﺪ.ﺣﺎﻝ ﺍ&= #64404;ﺮ ﺭﻭﺍﻥ ﻣﺤﺮﻙ ﺍ&= #65211;ﻠﻰ ﺧﻮﺩ، ﻧﺘﻴﺠﻪ &#= 65251;ﻌﺎﻳﺐ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋ= ;ﻘﻴﺪﻩ ﻫﺎ ﻭ ﻣﺤﺮﮐﻬﺎ&= #65263; ﺫﺍﺕ ﻧﺎﭘﺎﻙ ﻭ = ﻏﻴﺮ ﺍﻟﻬﻰ ﻧﻔس ﺣﻴ&#= 65262;ﺍﻧﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ، &#= 65251;ﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺩﺳﺘﻮ&= #65197;ﺍﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﻨﻔﻊ ﻫﻮﺳﻬﺎﻯ ﺷﺨﺺ &= #65197;ﻭﺍﻧﻰ ﻫﺴﺘﻨﺪ،ﻭ ﺑﻀ= 5198;ﺭ ﺫﻫﻦ ﻭﺟﺴﻢ= ; ﺻﺎﺣﺐ ﺧﻮﺩ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﺪ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﻀ= ﺮﺭ ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﻫ&= #65204;ﺖ.ﻭﺣتی ﺁﻳﻨﺪﻩ ﺃﺑﺪﻯ &= #65191;ﻮﺩ ﺭﻭﺡ ﭘس ﭘﺎﮐﺴ&#= 65166;ﺯﻯ ﺭﻭﺍﻥ ﺿﺮﻭﺭﺕ &= #65227;ﻘﻠﻰﻭﻣﻨﻄﻘA= 264; ﺩﺍﺭﺩ ﺁﻧﮕﺎﻩ &= #65193;ﺭﺁﺭﺍﻣﺶ ﺭﻭﺍﻥ ﮐﺎﻣﻠﺎ&#= 65253;ﻭ ﺷﺎﻫﺪﺍﻥ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﺯ ﺳﻠﻮ&= #65241; ﺁﺷﮑﺎﺭ ﺍﺳﺖ ﮐ&= #65258; ﺫﻫﻨﻰ،ﭼﻪ ﺍﺑ= 5194;ﺍﻋﺎﺕ ﻭ ﺍﺑﺘﮑﺎﺭﺍﺕ &= #65227;ﻘﻠﻰ ﻭﻓﻠﺴﻔﻰ ﻭ ﺍﺧ&= #65248;ﺎﻗﻰ ﺩﺍﺭﺩ ﻭﺟﺴﻢ ﺁ&= #65255;ﻬﺎ،ﻭﭼﻪ ﺁﺭﺍﻣﺶ ﻭ</s= pan> &#= 65197;ﻓﺘﺎﺭﻫﺎﻯ ﻧﻴﮑﻮ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ،ﮐﻪ ﺣﺘﻰ ﺩﺷﻤﻦ ﺧﻮ&= #65193;ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﻭ = ﺧﺪﻣﺖﻣﻴﮑﻨﺪ.<o= :p></o:p> = 5235;ﺮﻭﻳﺪ ﭘﺪﺭ ﺭﻭﺍﻥ ﺷﻨ&= #65166;ﺳﻰ ﺟﺪﻳﺪ،ﻋﺸﻖ ﺭ= 5165; ﻧﻴﺎﺯ ﻋﻀﻮﻯ ﺍ&= #65261;ﺭﮔﺎﻧﻴﻚ ﻣﻴﺨﻮﺍﻧﺪ،ﮐA= 258; ﺑﺎﻳﺪ ﺍﺷﺒﺎﻉ &= #65207;ﻮﺩ.ﺍﻟﺒﺘﻪ ﻣﻨﻈﻮﺭﺵ ﺷﻬﻮ&#= 65173; ﺭﺍﻧﻰ ﺍﺳﺖ.ﮐﻪ = ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭﺳﺖ ﺍﺳﺖ.ﻭلی ﺴﺎﻟ= 4401;ﺎﻥ ﺍﺯ ﻫﺮ ﮐﺎﺭﺣﻠ&= #65166;ﻝ ﻭﺷﺎﻳﺴته ﻮﻃA= 170;ﻴﻌﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﮐﻨﺘﺮﻝ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ . ﺁﻧﻬﻢ ﻧﻪ ﮐﻨﺘ= ;ﺮﻝ ﻣﻄﻠﻖ ﻭ ﺍﮔﺮ ﻏ= ﻀﺐ ﻭﻧﻔﺮﺕ ﻧﻴﺰ ﺯ&= #65165;ﺋﻴﺪﻩ ﻧﻴﺎﺯ ﺍﻧﺴﺎﻥ &= #65169;ﺎﺷﺪ، ﭼﻮﻥ ﺣﻘﻴﻘﺖ ﺍ&= #65203;ﺖ،ﻭﺩﺷﻤﻦ ﺩﺳﺖ ﺑﺮﺩﺍﺭ ﻧ&= #65268;ﺴﺖ.ﭘس ﺒﻨﻈﺮﻓﺮﻭﻳﺪ &#= 65175;ﺤﻘﻖ ﻏﻀﺐ ﺭﺍ ﻟﺎﺯﻡ = ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺍﻧﺠﺎﻡ ﺑﮕ&= #65268;ﺮﺩ.ﺑﺪﻥ ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ = ﺍﻧﺴﺎﻥ،ﻓﺮﺍA= 261;ﺍﻥ ﺳﻮﮊﻩ ﻫﺎﻯ ﻋﺸ&= #65238; ﻭﺭﺯﻯ ﺩﺍﺭﺩ.ﻋ&= #65240;ﻠﻬﺎﻯ ﻫﻨﺮﻯ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ،ﮐﻪ ﺍﻧﺠﺎﻡ ﺁﻧﻬﺎ</= span> </spa= n>ﺿﺮﻭﺭﺕ ﺭﻓʌ= 26; ﻧﻴﺎﺯ ﻧﺪﺍﺭﺩ .ﻓﺮﻭﻳ&= #65194; ﻧﻴﺎﺯ ﺑﺪﻥ ﺑﻌ&= #65208;ﻖ ﺭﺍ،ﮐﻪ ﻳﻚ ﺗﺤ&#= 65198;ﻳﻚ ﺟﻨﺴﻰ ﻣﻴﺪﺍﻧ&#= 65194;،ﮐﻪ ﺑﺎﻳﺪ ﺍﺷﺒﺎﻉ &= #65207;ﻮﺩ.ﻭﺍﻟّﺎ ﺁﺷﻘﺘﮕﻰ ﻭﺩﺭ&#= 65259;ﻢ ﺭﻳﺨﺘﻦ ﻧﻈﺎﻡ &= #65153;ﺭﺍﻣﺶ ﺗﻦ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65194;.ﻭ ﺑﺮﺍﻯ ﺍﻳﻦ ﮐﺎ&= #65197; ﺳﻮﮊﻩ ﻣﺎﺩﻯ ﻣ&= #65268;ﺨﻮﺍﻫﺪ. ﻳﻌﻨﻰ ﺟﻨس ﻣﺨ&#= 65166;ﻟﻒ.ﺩﺭﺣﺎﻟﻴ@= 401;ﻪ ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ &= #65259;ﺮ ﻫﻴﺠﺎﻥ ﺩﺍﺧﻠ&#= 65264;،ﻣﻴﺘﻮﺍﻥ ﺳﻮﮊﻩ ﻫﺎﻯ ﺩﻳ&= #64405;ﺮﻯ ﻳﺎﻓﺖ.ﻭالاّ ʌ= 03;ﮑس ﺍﺷﺒﺎﻉ ﭘﺬﻳﺮ &= #65255;ﻴﺴﺖ.ﺩﺭﺣﺎﻟ= 5268;ﮑﻪ ﺧﻮﺩ ﻓﺮﻭﻳﺪ ﺍ&= #65199; ﻋﺎﺩﺕ ﺳﺮﻯ ﺟﻠ&= #65238; ﻳﺎﺩ ﻣﻴﮑﻨﺪ<sp= an dir=3DLTR> </spa= n>ﮐﻪ ﻣﻨﻄﻘﺎ A= 165;ﻳﻦ ﻣثلﺃﻋﻠﻰ ﻣﻴA= 208;ﻮﺩ.ﺧﻄﺎﻯ ﻓﺮﻭﻳﺪ ﺍﻟﺒﺘ&#= 65258; ﺍﺯ ﺩﻳﺪ ﻏﻴﺮ ﻋ= ﻠﻤﻰ ﻭﭘﺰﺷﻚ ﺍﻳﻦ ﺍ&= #65203;ﺖ،ﮐﻪ ﻋﺸﻖ ﺭﺍ ﻧﺘﻴﺠ&= #65258; ﻭﻣﻘﺪﻣﻪ ﻭ ﺷﺎ&= #65267;ﺪ ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣ&= #65262;ﻓﻘﻴّﺖ ﺟﻨﺴﻰ ﻣﻴﺪﺍﻧ&#= 65194;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻭﺍﺿ&#= 65186; ﺍﺳﺖ،ﮐﻪ ﻋﺸﻖ &#= 65267;ﻚ ﻣﻔﻬﻮﻡ ﺑﻴﻮﻟ&#= 65262;ﮊﻳﻚ ﺑﺘﻨﻬﺎﺋﻰ ﻧﻴ&#= 65204;ﺖ.ﺩﺭ ﻣﻔﻬﻮﻡ ﺑﻴﻮﻟ&#= 65262;ﮊﻳﻚ ﺳﮑس ﻣﻴﺘﻮﺍﻧ= 5194; ﺑﺎﺷﺪ،ﻭﻟﻰ ﺩ= 5197;ﻣﻔﻬﻮﻡ ﺭﻭﺣﻰ ﻭﺍﻟﻬﻰ &= #65261;ﻣﺘﺎﻓﻴﺰﻳﻚ ﻧﺘﻴﺠﻪ ﺑﻴﻮﻟ&#= 65262;ﮊﻳﻚ ﺟﺴﻢ ﻧﻴﺴﺖ.ﻣﺎ&= #65255;ﻨﺪ ﺍﻧﺴﺎﻥ ﺩﻭﺳﺘ&#= 65264; ﻫﺎ ﻭﻋﺸﻖ ﺑﻔﺮ&= #65199;ﻧﺪ ﻭﻣﻴﻬﻦ ﻭ ﺳﻮﮊ&= #65257; ﻫﺎﻯ ﺩﻳﮕﺮ. <o:p></o:p></spa= n> = 5227;ﺸﻖ ﻭﺭﺯﻯ ﮐﻪ ﺭﺍﺑ&= #65220;ﻪ ﺑﺴﺎﺧﺘﻤﺎﻥ ﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ&#= 1548;ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺁث&= #1575;ﺭ ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺑﺪ ﮐﺎﺭﺍﻥ ﺩﺭ = ﻋﺸﻘﻬﺎﻯ ﺧﻮﺩ چه ﺒﺰﻥ ﻳ&#= 65166; ﺣﮑﻮﻣﺖ،ﻭ ﭘﺮ= 5203;ﺘﻴﺪﻥ ﺁﻥ ﺣﺪّ ﺃﮐثر = 5203;ﺘﻤﮑﺎﺭﻯ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﺍﺧﻠﺎﻕ ﺍﺟﺘﻤﺎﻋﻰ،ﭼA= 258; ﺭﺳﺪ ﺑﺎﺧﻠﺎﻕ &= #65165;ﻟﻬﻰ، ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 64345;ﺬﻳﺮﺩ ﻭ ﻧﻴﮑﻮﮐﺎﺭﺍ&#= 65253; ﺍﻟﻬﻰ ﺩﺭ ﻫﻤﻪ = ﺧﺪﻣﺎﺕ ﺍﻧﺴﺎﻧﻰ ﺧﻮﺩ&#= 1548;ﻋﺸﻖ ﺭﺍ ﺑﮑﺎﺭ ﻣﻴﮕ&= #65268;ﺮﻧﺪ.ﮐﻪ ﺭﺍﺑﻄﻪ ﺧﻮﺩﺭ&#= 65165; ﺑﺎ ﺧﺪﺍ ﻭﻣﺨﻠﻮﻗ&= #65166;ﺕ ﺧﺪﺍ ﺣﻔﻆ ﮐﺮﺩ&= #1607; ﺒﺎﺷﻨﺪ. ﮐﻪ ﺩﺭ= ﻫﺮﺣﺎﻝ ﻋﺸﻖ ﻳﻚ ﻧﻴﺎﺯ = ﺑﻴﻮﻟﻮﮊﻳﻚ ﻧﻴﺴﺖ.ﻭﻟﻰ ﺳﮑ&= #1587; ﻏﺮﻳﺰه اﻯ ﺣﻴ= 5262;ﺍﻧﻰ ﺭﺳﻴﺪﻩ ﺍﺯ ﺗﻮ&= #65247;ﺪﺍﺕ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﭘﻴﺸﻴﻦ ﺩﺭ ﺍﻧ&= #65204;ﺎﻥ ﻫﺴﺖ. = 4400;ﻪ ﺩﺭ ﺣﺪﻭﺩ ﻣﻘﺒ&= #65262;ﻝ،ﻳﻌﻨﻰ ﭘس ﺍﺯﮐﻤﺎﻝ ﺭ&#= 65261;ﺣﻰ ﻭ ﻓﮑﺮﻯ ﺍﻧﺴﺎ&= #65253; ﻗﺎﺑﻞ ﺍﻧﮑﺎﺭ &= #65255;ﻴﺴﺖ. ﻭﺑﻴﺸﺘﺮ ﺑﺮﺍ&#= 65263; ﺣﻔﻆ ﻧﺴﻞ ﺍﺳﺖ.= ﮔﺮﭼﻪ ﺣﻔﻆ ﻧﺴﻞ ﻭﻇﻴ&= #65236;ﻪ ﻓﺮﺩﻯ ﻧﻴﺴﺖ،= 4400;ﻪ ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ &= #65165;ﻭﻟﺎﺩ ﮔﻨﺎﻫﻰ ﮐﺮﺩه &#= 65170;ﺎﺷﺪ. ﮔﺮﭼﻪ ﻭﺳﻴﻠﻪ &= #64400;ﺴﺐ ثوﺍﺏ ﺩﺭ ﺗﺮﺑ= 5268;ﺖ ﺍﻭﻟﺎﺩ ﻫﺴﺖ. ﻭ= ﺑﺴﻴﺎﺭ ﻫﻢ ﺩﺭ ﻧﻘﺺ ﺟﺴ= ﻤﻰ ﻗﺎﺩﺭ ﺑﺴﮑس ﻧ&#= 65268;ﺴﺘﻨﺪ ﻳﺎ ﺍﻃﻔﺎﻟﻰ ﺭ&= #65165; ﺑﻔﺮﺯﻧﺪﻯ ﻣﻴ&#= 64405;ﻴﺮﻧﺪ.ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺣﺘﻰ ﻋ= ﺸﻖ ﺟﻨﺴﻰ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ،ﮐﻪ ﭘﺪﻳﺪﻩ ﭘﻴﭽﻴ&#= 65194;ﻩ ﭼﻮﻥ ﺩﻳﮕﺮ ﺻﻔ&= #65166;ﺕ ﺣﻴﺎﺗﻰ ﺍﺳﺖ، &#= 65169;ﻰ ﻧﻬﺎﻳﺖ ﻋﻠﻞ ﻭ = ﺷﺮﺍﻳﻂ ﺩﺭ ﺁﻥ ﺩﺧﺎﻟﺖ = ﺩﺍﺭﺩ. ﮐﻪ ﻫﻴچ گاﻩ ﺍ= 5255;ﺴﺎﻥ ﻗﺎﺩﺭ ﺑﺪﺭﻙ ﻫ&= #65252;ﻪ ﺷﺮﺍﻳﻂ ﻧﻴﺴﺖ.&= #65175;ﺎ ﺷﺎﻳﺪ ﺑﻌﻠّﺖ &#= 65259;ﺮﺃﻣﺮﻯ ﻭﺍﻗﻒ ﮔﺮﺩﺩ. ﻓ= ﺮﻭﻳﺪ ﻭ ﺍﻣثاﻝ ﺍﻭ ﮐ&#= 65258; ﻣﺎﺩﻯ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﻨﺪ،ﻋﺸﻖ ﺟﻨﺴﻰ ﺭﺍ ﺧﺮﻭ&= #65181; ﺍﺯ ﻣﺮﺣﻠﻪ ﻧﺮ&= #64404;ﺴﻴﻦ ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﺍﺻﻄﻠﺎﺣﺎ ﺑﻠ&#= 65262;ﻍ ﺟﻨﺴﻰ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ. ﮐﻪ ﺍﻳﻦ ﺣ= ;ﺎﻟﺖ ﺭﺍ ﺍﻧﺴﺎﻥ ﺍﺯ = ﻓﺮﺩﻳّﺖ ﺧﻮﺩ ﺧﺎﺭﺝ ﺷﺪ&= #65257;،ﻣﻴﺨﻮﺍﻫﺪ ﺑﺎ ﺩﻳﮕﺮﻯ ﺍﺗ&= #1617;ﺤﺎﺩ ﮐﻨﺪ.ﮐﻪ ﺍᤨ= 4;ﺮ ﭼﻨﻴﻦ ﻫﻢ ﺑﺎﺷ&= #65194;، ﮐﺎﺭﻯ ﻃﺒﻴﻌﻰ &= #65261;ﻟﻰ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺭ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺡ ﺍﺳﺖ،ﮐﻪ &#= 65169;ﺎﻳﺪ ﻓﺮﺩﻳّﺖ ﺍﻧﺴ= 5166;ﻥ ﺩﺭﻓﺮﺩ ﺑﺮﺗﺮ &= #65165;ﺯ ﺧﻮﺩ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ، ﮐﻪ ﺗﮑﺎﻣﻠﻰ ﺑ&= #65166;ﺷﺪ.ﻣﺎﻧﻨﺪ ﻭﻟﻰ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬی ﺒﺮﺍی ﺘ= 5200;ﮐﻴﻪ ﻧﻔس ﺩﺭﺩﻭﺭﻩ &#= 65203;ﻠﻮﻙ.ﺗﺤﺮﻳﻢ ﺧﻴﻠﻰ ﺍﺯ ﮐﺎﺭ&= #65259;ﺎﻯ ﻃﺒﻴﻌﻰ ﺟﺴﻢ ﻣ&= #65220;ﺮﺡ ﺍﺳﺖ.ﺭﻭﺯﻩ ﻣﻴ&= #64405;ﻴﺮﻧﺪ </spa= n>ﻭﺗﺮﻙ ﺷﻬﻮʋ= 73; ﻣﻴﮑﻨﻨﺪ،ﻭﺣ= ﺘﻰ ﺗﺮﻙ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;،ﺑﺮﺍﻯ ﻟﺬت ﺒﻨﻬﺎﻳﺖ &#= 64400;ﻪ ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﺍ&= #65267;ﻦ ﮐﺎﺭﻫﺎ ﺣﻠﺎﻝ &= #65261; ﺑﻬﺸﺖ ﺯﻧﺪﮔﻰ&#= 1548;ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﻗﺒﻠﻰ ﺁﻧﻬﺎ<sp= an dir=3DLTR> ﺍﺳﺖ.ﻭﻟﻰ= ﭘس ﺍﺯ ﻧﺠﺎﺕ ﺷﻬﻮ&= #65193;ﻯ ﻭ ﺳﻠﻮﮐﻰ ﻭ ﺑﺎ= ﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﺳﺎﻟﻚ = 4400;ﺎﻣﻞ ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #65165;ﻧﺴﺎﻧﻬﺎ ﺩﺭ ﺍﻣﻮﺭ ﻃﺒﻴ&= #65228;ﻰ ﻣﻴﺘﻮﺍﻧﺪ ﻋﻤ&#= 65246; ﮐﻨﺪ.ﺯﻳﺮﺍ ﺑﺎ<= /span> </spa= n>ﻋﻘﻞ ﺍﻟﻬﻰ A= 153;ثاﺭ ﻣﻨﻔﻰ ﺩﺭﺍﻋﻤ&#= 65166;ﻝ ﺑﺸﺮﻯ ﻧﺪﺍﺭﻧ&#= 65194;.ﻭ ﺍﮔﺮ ﻋﺸﻖ ﺟﻨﺴ&= #65264; ﺑﺎ ﺟﻨس ﻣﺨﺎﻟ&#= 65234; ﺩﺍﺷﺖ،ﺑﺼﻮﺭA= 173; ﺗﻤﻠّﻚ ﻭﺳﺘﻤ= 4405;ﺮﻯ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #64400;ﻪ ﺑﺎﻟﻌﮑس ﻭﺳﻴ= 5248;ﻪ ﺗﻤﺮﻳﻦ ﺩﺍﺋﻢ &= #65235;ﺪﺍﮐﺎﺭﻯ ﻣﻴﺒﺎﺷﺪ.ﻭﻫﺮ&#= 64404;ﺰ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65191;ﻮﺩﺭﺍ ﺩﺭ ﻋﻄﺶ ﻫﻴﭻ ﮐ= ﺎﺭﻯ ﻧﻤﻰ ﭘﺬﻳﺮﺩ.ﺑ&= #65240;ﻮﻝ ﺧﺪﺍﻭﻧﺪ ﺑﻤﺤ&#= 65252;ﺪ ﻭﻫﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ،ﮐﻪ ﭼﺮﺍ ﺍﻣﻮﺭﻯ ﮐ&= #65258; ﺑﺮﺗﻮ ﺣﻠﺎﻝ<sp= an dir=3DLTR> </spa= n>ﺍﺳﺖ ﺑﺮﺧﻮʌ= 67;ﺸﺘﻦ ﺣﺮﺍﻡ ﻣﻴﮑﻨﻰ. = ﺯﻳﺮﺍ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﻧﻴﺎﺯﻯ ﺑﺮﻭﺯ&#= 65257; ﻭ ﺩﻳﮕﺮ ﺍﻋﻤﺎ&= #65245; ﻋﺒﺎﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ&= #65247;ﻰ ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍ&#= 65263; ﺗﺸﻮﻳﻖ ﭼﻨﺪ ﺳ&= #65166;ﻟﻚ ﺧﻮﺩ ﭼﻨﺎﻥ ﻣﻴ&= #64401;ﺮﺩ،ﮐﻪ ﻣﻮﺭﺩ ﺍﻋﺘﺮﺍ&#= 65213; ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ.ﺧﻠﺎﺻﻪ ﺑﻴﻦ ﺳﮑس ﻭ ﻋﺸ&= #65238; ﻳﻚ ﺧﻠﻂ ﻣﺒﺤث &= #65227;ﺠﻴﺒﻰ ﻫﺴﺖ.ﺯﻳﺮﺍ ﻋﺸ&= #65238; ﺑﺪﻭﻥ ﺳﮑس ﻧﻴ&#= 65200; ﻫﺴﺖ،ﻭ ﻧﻴﺰ ﺳ&#= 64401;س ﺑﺪﻭﻥ ﻋﺸﻖ ﻧﻴ&= #65200; ﻓﺮﺍﻭﺍﻥ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺑﺎ ﺯﻧﺎﻥ ﺗﻦ ﻓ= ﺮﻭﺵ ﺍﻧﺠﺎﻡ ﻣﻴﮕﻴ&#= 65198;ﺩ .<o:p></o:p> = 5165;ﻣﺎ ﺯﺑﺎﻥ ﺍﺟﺘﻤﺎ&#= 1593;ی ﺒﺮﺍﻯ ﺑﻴﺎﻥ ﻣ&= #65236;ﺎﻫﻴﻢ ﻭ ﺍﺳﺮﺍﺭ ﻋﺸﻖ = ﺍﻟﻬﻰ ﺑﺎ ﻋﺸﻖ ﺟﻨﺴﻰ = ﺩﺭ ﻋﺮﻑ ﺟﺎﺭﻯ ﻫﺮ&= #65183;ﺎ،ﺑﺰﺑﺎﻥ ﻣﺨﺘﻠﻒ ﺍﺳﺖ.ﮐ&= #65258; ﻋﻘﺎﻳﺪ ﺁﻧﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ ﺑﺮﺧی ﺠﺎﻣﻌﻪ &#= 65207;ﻨﺎﺳﺎﻥ ﻋﺸﻖ ﺭﺍ ﺭﻓﺘﺎ&= #65197;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴ&#= 65194;ﺍﻧﻨﺪ،ﻭﻧﺘ᥾= 8;ﺠﻪ ﺯﻧﺪﮔﻰ ﺟﻤﻌﻰ &= #65165;ﺳﺖ.ﮐﻪ ﻓﺮﺩ ﺑﺮﺣﺴﺐ ﺗ&= #65184;ﻮﻳﺰ ﻋﻘﻞ ﺟﻤﻌﻰ ﺍﻧ&= #65184;ﺎﻡ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺗﻨ= ﻬﺎ ﺣﻔﻆ ﻧﺴﻞ ﻳﻚ ﻗ= ﻮﻡ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻫﻤﭽﻨﺎﻥ ﺍﺯ ﮐﻮﺯﻩ ﻫﻤﺎ&= #65253; ﺗﺮﺍﻭﺩ ﮐﻪ ﺩﺭ = ﺍﻭ ﺍﺳﺖ.ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻣثل ﺧﻮﺩ،ﻭ ﺷA= 166;ﻳﺪﻫﻢ ﺑﺪﺗﺮ ﺍﺯﺧﻮﺩ &= #65169;ﻮﺟﻮﺩ ﻣﻴﺂﻭﺭﻧﺪ،ﻭA= 175;ﺮﺑﻴت ﻤﻴﮑﻨﻨﺪ ﻭﺗﺤ&#= 65262;ﻳﻞ ﺟﺎﻣﻌﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻣﮕﺮ ﺧﻮﺩ ﺍﺑﺘﺪﺍ ﺑ&= #65176;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺧﻮﻳﺶ ﺑﭙﺮﺩﺍ&#= 65199;ﻧﺪ،ﻭ ﺫﺍﺕ ﺧﻮﺩﺭﺍ ﺍ&= #65199; ﻓﺼﻞ ﻧﻮﻋﻰ ﭘﺎ&= #65163;ﻴﻦ ﺑﺒﺎﻟﺎﺗﺮ ﺑﺒ&#= 65198;ﻧﺪ،ﺗﺎ ﻧﻄﻔﻪ ﺟﻨﺴﻰ ﺍ&= #65261; ﺍﺯ ﺍﺭﻭﺍﺝ ﺷﺎ&= #65267;ﺴﺘﻪ ﺗﺮ ﻣﻨﺘﻈﺮ ﺗﻮ&= #65247;ﺪ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨ&#= 65256;ﺪ.ﺯﻳﺮﺍ ﺩﺭ ﺟﺎمعه اﻯ @= 400;ﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺟﺪﻳﺪﻯ ﻭﺍﺭﺩ &= #65153;ﻥ ﻧﺸﻮﺩ ﮐﻪ ﺑﺨﻠ&= #65238; ﺑﺎﺯ ﮔﺮﺩﻧﺪ،= 5255;ﺴﻞ ﺁﻥ ﻗﻮﻡ ﺩﺭ ﻓﺼ= ﻞ ﺭﺍﻳﺞ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﻌﻘﺐ ﻣﻴﺮﻭﺩ.&= #64400;ﻢ ﻋﻘﻞ ﺗﺮ ﻭﻭﺣﺸ&= #65264; ﺗﺮ ﻭ ﺑﺪﻭﺭ ﺍﺯ= ﻋﻘﻞ ﻭﺗﻤﺪﻥ ﺍﺟﺪﺍ&#= 65193;ﻯ ﻭ ﺍﺯ ﺍﻗﻮﺍ= ;ﻡ ﺩﻳﮕﺮ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ.ﺍﻗﻮﺍﻣﻰ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺯﻧﺪﻩ ﺗﺎﺯﻩ ﻧ&= #65236;س ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺗ= 5198;ﺑﻴﺖ ﺍﻓﺮﺍﺩ ﺩﻳﮕﺮ &= #65197;ﺍﺩﺭ ﺳﻠﻮﻙ ﻭ ﺍﺧﻠﺎ&= #65237; ﺟﺎﻣﻌﻪ ﺧﻮﺩ ﻣ&= #1572;ثّر ﻫﺴﺘﻨﺪ ﺩﺭ ﻧﺼ&= #65166;ﻳﺢ ﻭﺣﮑﻤﺘﻬﺎﻯ ﺗ&#= 65166;ﺯﻩ ﻭ ﺑﺮﺗﺮ ﺧﻮﻳﺶ = ﺭﺍ ﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤ&= #65228;ﻰ ﺟﺎﻣﻌﻪ ﺧﻮﺩ ﺍ&= #65197;ﺍﺋﻪ ﻣﻴﺪﻫﻨﺪ.ﻟﺬﺍ &= #65183;ﺎﻣﻌﻪ ﻫﺎ ﺑﺮﺍﻯ ﺣﻔﻆ = ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺩﻭﺭﻯ ﺍ= ﺯ ﻣﺒﺎﺭﺯﺍﺕ ﻭ ﺟ&= #65256;ﮓ ﺍﻓﺮﺍﺩ ﺑﺎﻫﻢ&#= 1548;ﺑﺮﺍﺳﺎس ﺣﺴﺎﺩﺗﻬﺎﻯ ﺟ&#= 65256;ﺴﻰ ﺧﻮﺩ،ﻋﺸﻖ ﺟﻨ= 5204;ﻰ ﺍﻓﺮﺍﺩ ﺧﻮﺩﺭ&#= 65165;، ﺑﺪﻭﻥ ﻗﻮﺍﺭﻩ &= #65165;ﺯﺩﻭﺍﺝ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193; ﻣﻤﻨﻮﻉ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﻭﻟﻰ ﻋﻤﻠﺎ ﺧﻴ&= #65166;ﻧﺖ ﺟﻨﺴﻰ ﺑﻴﻦ ﻣﺮ&= #65193;ﺍﻥ ﻭﺯﻧﺎﻥ، ﻫﻤﻴ= 5208;ﻪ ﺑﻮﺩﻩ ﻭ ﺭﻭﺯ ﺍ= ﻓﺰﻭﺩ ﻫﻢ ﺷﺪﻩ ﺍﺳﺖ.ﻭ= ﺗﻨﻬﺎ ﺍﺯﺩﻭﺍﺝ ﻳﺎ ﺯ&= #65261;ﺝ ﻭﺟﻔﺖ ﻭ ﺷﻔﻊ ﭘ= ﺬﻳﺮﻯ ﺳﺎﻟﻚ ﺑﺎ</s= pan> &#= 64344;ﻴﺮ ﺍﻟﻬﻰ ﻣﻮﺭﺩ ﻧ&= #65224;ﺮ ﺃﻧﺒﻴﺎ ﺍﺯ ﺍﺯ&= #65193;ﻭﺍﺟﻬﺎ ﻭﻣﻘﺮﺭﺍﺗﻰ ﮐ&#= 65258; ﻣﻴﮕﻮﻳﻨﺪ ﻫﺴ&#= 65174;.ﺧﻮﺍﻩ ﺳﺎﻟﻚ ﻣﺮﺩ ﺑﺎ&= #65207;ﺪ ﻳﺎ ﺯﻥ،ﻭ ﭘﻴﺮ &= #65165;ﻟﻬﻰ ﺧﻮﺍﻩ ﻣﺮﺩ ﺑﺎ = ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺑﺎﺷﺪ ﻳ&= #65166; ﺯﻥ. ﮐﻪ ﻣﺮﺩ ﮐﺎ= ;ﻣﻞ ﺍﻣّﻰ،ﻭﺯﻥ ﮐA= 166;ﻣﻞ ﺭﺍ ﺍُﻡّ ﺍﻟﻤ= 572;ﻣﻨﻴﻦ ﮔﻔته اﻧﺪ.ﻭﺩA= 267;ﮕﺮﺍﻥ ﺩﺭ ﺟﺎمعه اﻳʌ= 54; ﺍﺯﺩﻭﺍج ﺮﺍ ﻣﻘﺪُّس ﻭ = 5261;ﺍﺟﺐ ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ = ﻣﻨﻊ ﻭﺟﻮﺏ ﻭﻟﺰﻭﻣ&#= 65264; ﺑﺮﺍﻯ ﺍﺯﺩﻭﺍ&#= 65181; ﺟﻨﺴﻰ ﻫﺴﺖ.ﻭﻣ&= #65184;ﺮﺩ ﺑﻮﺩﻥ ﺟﺮﻣﻰ ﻧ&= #65268;ﺴﺖ.ﻭﺷﺎﻳﺴﺘ= 4405;ﻰ ﺍﺩﺍﺭﻩ ﺧﺎﻧﻮ&#= 65165;ﺩﻩ ﺩﺭ ﺯﻥ ﻳﺎ ﻣﺮﺩ= ﺷﺮﻁ ﻟﺎﺯﻣﻰ ﺍﺳﺖ،= 4400;ﻪ ﺍﺯﺩﻭﺍﺝ ﺟﻨﺴ&#= 65264; ﺭﺍ ﺟﺎﻳﺰ ﻣﻴﻨ&= #65252;ﺎﻳﺪ ﺩﺭ ﻫﻨﺪﻭﺳﺘﺎ&#= 65253; ﺍﻃﻔﺎﻝ ﺧﻮﺭﺩ&#= 65203;ﺎﻝ ﺭﺍ ﺭﺳﻤﺎ ﻣﺮﺍ&= #65203;ﻢ ﺍﺯﺩﻭﺍﺝ ﺑﺮﺍ&#= 65263; ﺁﻧﻬﺎ ﺟﺎﺭﻯ ﻣ&= #65268;ﮑﻨﻨﺪ، ﻭﻫﺰﺍﺭﺍﻥ ﻣﺸ&#= 64401;ﻞﺧﺎﻧﻮﺍﺩﮔʌ= 64; ﻣﻴﺴﺎﺯﻧﺪ.ﮐﻪ &= #65267;ﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﻣﺮﮒ = ﻋﺸﻖ ﻗﺒﻞ ﺍﺯ &#= 65175;ﻮﻟﺪ ﺍﺳﺖ.ﻭ ﻣﻌﻤﻮﻟ&= #65166; ﺯﻥ ﺩﺭ ﺁﻥ ﺟﺎﻣ= ﻌﻪ ﻣﺤﮑﻮﻡ ﺑﺎﻃﺎ&#= 65227;ﺖ ﺍﺳﺖ،ﮐﻪ ﺣﺘﻰ &#= 64404;ﺎﻫﻰ ﺑﺎ ﻣﺮﮒ ﺷﻮﻫﺮ = ﻫﻤﺴﺮ ﻧﻴﺰ ﺯﻧﺪﻩ ﺑﮕ&= #65262;ﺭ ﻣﻴﺸﻮﺩ.ﻭ ﺍﻳﻨ&= #65260;ﺎ ﺍﻭﺝ خطاﻯ ﻓﻬA= 250; ﻣﺴﺎﺋﻞ ﺯﻧﺪﮔ&#= 65264; ﻭ ﻓﻠﺴﻔﻪ ﻭﺟﻮ&= #65193; ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺖ.= ﻭ ﺍﻭﺝ ﺳﺘﻤﮑﺎﺭ&#= 65263; ﻭﺑﻰ ﻋﺪﺍﻟﺘﻰ &= #65261;ﺟﻬﺎﻟﺖ،ﻭ ﻣﺎﻧﻊ ﭘﻴﺸﺮﻓ&#= 65176;ﻬﺎﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ&#= 65251;ﻘﺼﻮﺩ ﺍﻟﻬﻰ ﺍﺳﺖ.ﺍﻳ&= #65254; ﺟﺎﻣﻌﻪ ﻫﺎ ﺍﺯ<= /span> </spa= n>ﺻﻠﻪ ﺭﺣﻢ ﻭA= 261;ﻇﻴﻔﻪﺍﺟﺘﻤﺎ= ;ﻋﻰ ﻣﻴﮕﻮﻳﻨﺪ،ﺩA= 197; ﺣﺎﻟﻴﮑﻪ(ﺻﻠﻪ)&= #65267;ﻌﻨﻰ ﺍﺭﺗﺒﺎﻁ ﻭ ﺍﺗ&= #65212;ﺎﻝ ﺑﺎ ﻏﻴﺮ ﻫﻢ ﺭﺣ= ﻢ ﭼﻮﻥ ﺧﻮﺍﻫﺮﻭ&#= 65169;ﺮﺍﺩﺭﺿﺮﻭﺭʌ= 63; ﻧﻴﺴﺖ.ﻭﺭﺣﻢ ﺍ&= #65255;ﺴﺎن ﺒﺮﺍﻯ ﺍﺭﺗﺒﺎ&#= 65217;،ﺗﻨﻬﺎ ﺭﺣﻢ ﻣﺎﺩﺭ ﺩﺭ = ﺧﻮﺍﻫﺮﺍﻥ ﻭ ﺑﺮﺍﺩﺭﺍﻥ ﺗ&= #65256;ﻰ ﺍﺳﺖ.ﺧﻮﻳﺸﺎﻥ &= #65193;ﻳﮕﺮ ﻫﻢ ﺭﺣﻢ ﻗﺒﻴﻠ&= #65258; ﻫﺴﺘﻨﺪ،ﻭﻟﻰ = 5165;ﺯ ﺭﺣﻢ ﻣﺎﺩﺭ ﻧﻴ&= #65204;ﺘﻨﺪ.ﻭﺣﺘﻰ ﺍﻓﺮﺍﺩ ﻳﻚ ﮐﺸ&= #65262;ﺭ ﺭﺣﻢ ﻫﻢ ﻧﮋﺍﺩ&= #65263; ﺩﺍﺭﻧﺪ.ﻭ ﺻﻠﻪ = ﻭ ﺍﺗّﺼﺎﻝ ﺗﻨﻬ= 5166; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻄﺮﺡ ﺍﺳﺖ.ﻭ ﺭ= َﺣِﻢ ﻧﻴﺰ ﺭﺣﻢ ﻭﻟﺎ&= #65267;ﺖ ﻭﻃﺮﻳﻘﺖ ﺑﺮﺍ&#= 65263; ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194; ﺑﺨﺼﻮﺹ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻫﻢ ﺭﺣﻢ،ﺷﺎﻫ= 5194; ﺷﻬﻮﺩ ﺳﻮﻡ ﻓﺎ&= #65219;ﻤﻰ ﺷﻴﻮﺍ ﻭﻣﺮﻳﻢ&#= 1548;ﮐﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺻ= ﻠﻪ ﺭﺣﻢ ﺩﺍﺭﻧﺪ. ﺩ= ﻳﺎﻧﺖ ﺳﻠﻮﮐﻰ ﺭﺣﻢ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺷﻬﻮﺩ ﺯﻧﺎ&= #65255;ﻪ ﻓﺎﻃﻤﻰ،ﺩﺭ ﺑ= 5268;ﻦ ﺷﻬﻮﺩﻫﺎ ﻣﻄﺮ&#= 65185; ﺍﺳﺖ.ﻭ ﺍﻳﻦ &#= 65207;ﻬﻮﺩ ﺯﻧﺎﻧﻪ ﻓﺎﻃﻤ&#= 65264; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65239;ﺘﻰ ﺍﺳﺖ،ﮐﻪ ﺳﺎﻟ= 5242; ﺻﻠﻪ ﺭﺣﻢ ﺻﺎﺩ&= #65239;ﺎﻧﻪ ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﺑ&= #65166; ﺩﻭ ﻓﺮﺯﻧﺪ ﺷﻬ&= #65262;ﺩ ﻓﺎﻃﻤﻰ،ﺣﺴﻴA= 254; ﭘﻴﺮ ﮐﺎﻣﻞ ﻭ ﺣ= ﺴﻦ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺳ&= #65166;ﻟﻚ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ.ﮐﻪ ﻣﻮﺭﺩ ﺳﭙﺎس ﻣ&#= 65166;ﺩﺭ ﺍﻟﻬﻰ ﺁﻧﺎﻥ،= 5261;ﺻﺎﺣﺐ ﺭﺣﻢ ﻭﻟﺎﻳﺖ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺧﻠﺎ&= #65211;ﻪ ﺍﺭﺗﺒﺎﻁ ﺳﺎﻟ&#= 65242; ﺑﺎ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ، ﻭﺩﻳﮕﺮ &#= 65203;ﺎﻟﮑﺎﻥ </spa= n>ﺍﻃﺮﺍﻑ ﺧﻮʌ= 67;ﺶ ﺻﻠﻪ ﺭﺣﻢ ﺍﻟﻬ&= #65264; ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﻋ&= #65252;ﻠﺎ ﺧﻮﻳﺸﺎﻥ ﻭﺣﺘ&#= 65264; ﺑﺮﺍﺩﺭﺍﻥ ﻭﺧ&#= 65262;ﺍﻫﺮﺍﻥ،ﻭﺣ᥵= 6;ﻰ ﭘﺪﺭ ﻭﻣﺎﺩﺭﺳ&#= 65166;ﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺍﺯﺩﺷﻤﻨﺎن ﺴ= 5166;ﻟکان هستند. ﺯﻳﺮﺍ ʋ= 75;ﺮﻙ ﻣﺬﻫﺐ ﻗﺸﺮﻯ ﺁ&= #65255;ﺎﻥ ﺭﺍ ﮐﺮﺩه اﺳﺖ.&#= 65261; ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺁﻧﺎﻥ ﺭ&= #65165; ﻧﻴﺰ ﺗﮑﺬﻳﺐ م&#= 1740; ﻨﻤﺎﻳﻨﺪ.ﭘس ﺍ&#= 65197;تباﻁ ﺑﺎ ﺧﻮﻳﺸﺎﻥ ﻣ&= #65192;ﺎﻟﻒ ﺳﺎﻟﮑﺎﻥ ﻭﺍﻭ&#= 65247;ﻴﺎ ﻣﻨﻄﻘﺎ ﺩﺭﺳﺖ &= #65255;ﻴﺴﺖ. ﻣﮕﺮ ﺑﺮﺍﻯ ﻫﺪ&= #65165;ﻳﺖ ﺁﻧﺎﻥﺑﻌﻠّﺖA= 255;ﺰﺩﻳﮑﻰﻭﺍﺣﺴ= ;ﺎﺳﻰﮐﻪﺑﺂﻧﻬ&#= 65166;ﺩﺍﺭﻧﺪ. <o:p></o:p> = 5183;ﺎمعه گرﺍﻳﺎﻥ ﻧﻴﺰ = 5227;ﺸﻖ ﺭﺍ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨ&#= 65194;.ﭘس ﻋﺸﻖ ﺭﺍ ﺑﺎ ﺍﺯ= ﺩﻭﺍﺝ ﺟﻨﺴﻰ ﻭﺭﺳﻤﻰ &= #65251;ﺮﺑﻮﻁ ﻣﻴﮑﻨﻨﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﺩﺭﺗﻤﺎﻡ ﺍﺩﻳ&#= 65166;ﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ، &#= 64400;ﻪ ﺑﺎﻳﺪ ﻣﺮﺍﺳﻢ &= #65165;ﺯﺩﻭﺍﺝ ﺭﺍ ﺧﻮﺩﺷﺎﻥ ﺍ&= #65255;ﺠﺎﻡ ﺑﺪﻫﻨﺪ،ﮐﻪ ﻫ= 5268;ﭻ ﺿﺮﻭﺭتی هم ﻧʋ= 94;ﺍﺭﺩ.ﻭﭼﻴﺰﻯ ﻫﻢ ﺑﺮﺍﻯ ﮔﻔﺘ&= #65254; ﻭ ﺍﻓﺰﻭﺩﻥ ﻧﺪ&= #65165;ﺭﻧﺪ. ﻓﻘﻂ ﺧﻮﺩﺷﺎﻥ &= #65175;ﮑﺮﺍﺭ ﻋﺒﺎﺭﺍﺕ ﺳﻨّ= 5176;ﻰ ﺭﺍ ﻣﻴﮑﻨﻨﺪ،= 4400;ﻪ ﺣﺘﻰ ﺷﺐ ﺍﻭﻝ ﻋ= ﺮﻭس ﺗﻌﻠّﻖ ﺑﺂﻧﺎ= 5253; ﺩﺍﺭﺩ،ﺗﺎ ﺗﺒ= 5198;ّﻙ ﺷﻮﺩ.ﮔﻮﺋﻰ ﺧﺪ&= #65165;ﻭﻧﺪ ﺗﺎ ﭘﺎﻯ ﺁﺧﻮﻧ&= #65194;ﻫﺎ ﺩﺭ ﻣﻴﺎﻥ ﻧﺒﺎ&= #65207;ﺪ،ﺍﺭﺗﺒﺎﻁ ﺟﻨﺴﻰ ﺯﻥ ﻭﻣﺮ&= #65193; ﺭﺍ ﮔﻨﺎﻩ ﻭ ﺣﺮ= ﺍﻡ ﻭ ﺯﻧﺎﮐﺎﺭﻯ ﻣ&= #65268;ﺪﺍﻧﺪ. ﻭﻋﻘﺪ ﺷﺮﻋﻰ ﺗ&= #65256;ﻬﺎ ﺩﻟﻴﻞ ﺣﻠﺎﻝ ﺷ&= #65194;ﻥ ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﻋﻘﺪ ﺭﺳﻤﻰ ﺑﺮ&= #65165;ﻯ ﺭﻓﻊ ﺍﺧﺘﻠﺎﻓ&#= 65166;ﺕ ﺍﺣﺘﻤﺎﻟﻰ،ﺑA= 192;ﺼﻮص ﺪﺭﺳﺮﻧﻮﺷﺖ ﺍ&#= 65261;ﻟﺎﺩ ﺿﺮﻭﺭﻯ ﺳﺖ.ﺩﺭ&#= 65187;ﺎﻟﻴﮑﻪ ﺁﺧﻮﻧﺪﻫﺎ ﺳﻤ&#= 65176;ﻰ ﺍﻟﻬی ﻨﺪﺍﺭﻧ= 5194;.ﺣﺘﻰ ﺍﮔﺮ ﭘﻴﺎﻣﺒﺮ &= #65261;ﺍﻣﺎﻡ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.&= #64400;ﻪ ﺍﻳﻨﺎﻥ ﺗﻨﻬﺎ &= #65193;ﺭ ﻣﻮﺭﺩ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺑﺮﺍﻯ ﺍﺯ&= #65193;ﻭﺍﺝ ﺩﻭ ﺳﺎﻟﻚ ﻣﺨﺎ&= #65247;ﻒ ﺟﻨﺴﻰ،ﺭﺿﺎﻳA= 174; ﻭﻣﺮﺍﺳﻤﻰ ﺍﻧ&#= 65184;ﺎﻡ ﻣﻴﺪﻫﻨﺪ،ﮐﻪ = 5175;ﻨﻬﺎ ﺑﺮﺍﻯ ﺁﺭﺍﻣﺶ &= #65197;ﻭﺍﻥ ﺳﺎﻟﻚ ﺩﺭ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﻣﻔﻴﺪ ﺍﺳ&#= 65174;. ﻭﺍﻟّﺎ ﺍﺯﺩﻭ= 5165;ﺝ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ&= #1548;ﺗﻨﻬﺎ ﺯﻭﺝ ﻭﻫﻢ ﻧﺸﻴ&= #65254; ﺷﺪﻥ ﺳﺎﻟﻚ ﺑﺎ = ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺳﺖ.ﺳﺎ&= #65247;ﻚ ﺑﺎ ﺯﻳﺒﺎﺋﻰ ﻫ&= #65166;ﻯ ﻋﻘﻠﻰ،ﺑﺮﺍﻯ = 4344;ﻴﺮ ﺷﺎﻩ ﺩﺍﻣﺎﺩ،= 5169;ﺎ ﺻﻠﺎﺣﻴّﺘﻬﺎA= 263; ﺍﻟﻬﻰ.ﻭﺳﺎﻟﻚ &= #65199;ﻥ ﺑﺎﺷﺪ ﻳﺎ ﻣﺮﺩ&= #1548;ﻭﭘﻴﺮ ﻧﻴﺰ ﺯﻥ ﺑﺎﺷﺪ = ﻳﺎ ﻣﺮﺩ.ﻭﺗﻨﻬ= ;ﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﺑﺮﺣﺴﺐ ﺷﺮﺍﻳﻂ ﺯﻣﺎﻥ &= #65261;ﺍﺣﻮﺍﻝ ﺷﺨﺼﻰ ﻭﺍﺟﺘﻤ&#= 65166;ﻋﻰﻫﺮﻧﻮﻉ ﭘﻴﺸﻨﻬﺎﺩ ﻣﻘ&#= 65198;ﺭﺍﺗﻰ ﻧﻤﺎﻳﻨﺪ، ﻣﻘ= 5170;ﻮل ﺴﺎﻟﮑﺎﻥ ﺍﺳﺖ.&= #64400;ﻪ ﺳﻮﮔﻨﺪ ﺍﻃﺎﻋ&#= 65174; ﻭﺗﺴﻠﻴﻢ ﺳﻠﻮ&#= 64400;ﻰ ﺑﺎ ﭘﻴﺮ ﺩﺍﺭﻧ&= #65194;.ﺁﻧﻬﻢ ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ &= #65169;ﺮﺿﺎﻳﺖ ﺍﻟﻬﻰ ﻭ ﻣﺮﺍﺗ&= #65168; ﺷﻬﻮﺩﻯ ﺍﺳﺖ. ﻫ= ﻤﻪ ﺁﺯﺍﺩﻧﺪ ﻫﺮﮔ&#= 65262;ﻧﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺯﻧ&#= 65194;ﮔﻰ ﮐﻨﻨﺪ،ﻭﻟﻴﻤA= 204;ؤﻝ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ، ﺁﻧﻬﻢ ﺍﺯ ﻧﻈﺮ = ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭘس اﺯ ﻣ&#= 65198;ﮒ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ&#= 1548;ﻭﻳﺎ ﺑﻬﺸﺘﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﺑﻬﺘﺮ.ﻭ ﺍﻣﻮﺭ&= #65263; ﺭﺍ ﮐﻪ ﺁﺧﻮﻧﺪ&= #65259;ﺎﻯ ﻣﺬﻫﺒﻰ ﺑﻬﺮﺩ&#= 65267;ﻨﻰ،ﺍﻧﺴﺎﻧ᥾= 0;ﺎﺭﺍ ﻣﺠﺒﻮﺭ ﺑﺎﻃﺎ&#= 65227;ﺖ ﻣﻴﮑﻨﻨﺪ ﺳﺘﻤ&#= 64401;ﺎﺭی اﺳﺖ.ﻭﺍﻟّﺎ ﺗ= 4401;ﻔﻴﺮ ﻭ ﻓﺘﻮﺍی ﻤﺮﮔ&#= 65262; ﺑﺪﻧﺎﻣﻰ ﻣﻴﺪ&#= 65259;ﻨﺪ. ﺳﺘﻤﮑﺎﺭﻯ ﻧﺎ&#= 65169;ﺨﺸﻮﺩﻧﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁ&= #65255;ﺎﻥ ﺍﺳﺖ،ﮐﻪ ﻓﮑﺮ &#= 65251;ﻴﮑﻨﻨﺪ ﺍﮔﺮ ﻓﺘﻮﺍﻯ ﻣ&= #65198;ﮒ ﺃﻧﺒﻮﻫﻰ ﺍﺯ ﻣ&= #65198;ﺩﻡ ﺭﺍ ﻧﺪﻫﻨﺪ، ﺧ&#= 65194;ﺍﻭﻧﺪ ﺁﻧﺎﻥ ﺭﺍ ﺑﺠﻬ&= #65256;ّﻢ ﻣﻴﺒﺮﺩ.ﻭﻟﺬﺍ &= #65187;ﺎﺿﺮ ﺍﺳﺖ، ﻓﺮﺍﻭﺍ= 5253; ﺍﻧﺴﺎﻧﺪﺭﺟﻬ= 5256;ﻢ ﻭﻣﺮﮒ ﻭﺭﻧﺞ ﺑ&= #65166;ﺷﻨﺪ،ﻭﻟﻰ ﺧﻮﺩ ﺑﺠﻬﻨّﻢ &#= 65255;ﺮﻭﻧﺪ.ﻭﺩﺭ ﻣﻘﺎﺑﻞ ﺩﺭﻭﻳ&#= 65208;ﻰ،ﮐﻪ ﺑﺨﺪﺍﻭﻧﺪ ﺩﻋ&#= 65166; ﮐﻨﺎﻥ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ،ﺣﺎﺿﺮﻣﺒ᥵= 6;ﻨﻬﺎﺋﻰ ﺑﺠﺎﻯ ﻫﻤﻪ ﺟﻬ&= #65256;ّﻤﻴﺎﻥ ﺑﺠﻬﻨّﻢ ﺑﺮﻭ= 5249;.ﻭﻟﻰ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺧ&= #65194;ﺍﻭﻧﺪ ﺑﺒﻬﺸﺖ ﺑﺒﺮﺩ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﺍﮔﺮ &= #65191;ﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺍﻳﻦ ﺩﻋﺎ = ﺭﺍ ﺑﭙﺬﻳﺮﺩ،ﺑﺎA= 199; ﺩﺭﻭﻳﺶ ﺭﺍ ﺑﺒ&= #65260;ﺸﺖ ﺧﻮﺍﻫﺪ ﺑﺮﺩ. ﮐ= ﻪ ﭼﻨﻴﻦ ﻓﺪﺍﮐﺎ&#= 65197;ﻯ ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑ= ﻤﻮﺟﻮﺩﺍﺕ ﻭ ﻣﺨﻠﻮﻗﺎﺕ ﺧ&= #65194;ﺍﻭﻧﺪ،ﻭ ﺷﻨﺎﺧﺖ ﻫﺪﻑ ﺧ&= #65194;ﺍﻭﻧﺪ ﺭﺍ ﺑﺮﺍﻯ ﺩﻳﮕ&= #65198;ﺍﻥ ﺩﺍﺭﺩ،ﮐﻪ ﺷﺎ= 5267;ﺴﺘﻪ ﭘﺎﺩﺍﺵ ﻧﻴﺰ ﻫ&= #65204;ﺖ.ﻭ ﺑﺎلاﺨﺮﻩ ﺑﺎA= 267;ﺪ ﭘﺮﺳﻴﺪ،ﻣﮕﺮ = 5153;ﺧﻮﻧﺪﻫﺎ ﺩﺭ ﻣﺮﺍسم ﻋﻘ= 5194; ﺷﺮﻋﻰ ﭼﻪ ﻣﻄﻠ&= #65170;ﻰ ﺭﺍ ﺩﺍﺭﻧﺪ، ﮐ&#= 65258; ﺑﮕﻮﻳﻨﺪ.ﺁﺧﻮ&#= 65255;ﺪﻫﺎ ﺑﺮﺍﻯ ﺗﺤﮑّﻢ &#= 65169;ﻴﺸﺘﺮ ﻭﺩﺍﺋﻢ ﺧﻮﺩ ﺑ&= #65198;ﺟﺎﻣﻌﻪ ﭼﻨﻴﻦ ﺍﺟﺒﺎﺭ&#= 65263;ﺭﺍ ﺭﺍﻳﺞ ﮐﺮﺩﻩ ﺍ&= #65255;ﺪ ﮐﻪ ﺣﺘﻰ ﮐﺎﺭﺧ&= #65262;ﺩﺭﺍ ﺍﺯ ﻟﺤﺎﻅ ﻋﻠﻤ&= #65264; ﺑﻌﺸﻖ ﻣﻮﺿﻮﻋ&#= 65268;ّﺖ ﻣﻴﺪﻫﻨﺪ.ﻭﭼﻨ&#= 65166;ﻥ ﻭﺍﻗﻌﻰ ﻣﻴﭙﻨ&#= 65194;ﺍﺭﻧﺪ.ﮐﻪ ﺣﺘﻰ ﺑﺮﺍﻯ ﺍﺯ&= #65193;ﻭﺍﺟﻬﺎ ﻧﻴﺎﺯﻯ ﺑﻠﻔﻆ &= #65227;ﺸﻖ ﻭﻋﻠﺎﻗﻪ ﻭﺭﺍ&#= 65169;ﻄﻪ ﻫﺎﻯ ﻗﻠﺒﻰ ﻧﻤ&= #65264; ﺑﻴﻨﻨﺪ.ﻣﺎﻧﻨ&#= 65194; ﮐﺎﺭﻯ ﮐﻪ ﺍﮔﻮ&= #65203;ﺖ ﮐﻮﻧﺖ ﮐﺮﺩ. ﮐﻪ= ﺍﺯ ﻓﻠﺴﻔﻪ ﺩﻭﺭﻯ &= #65165;ﺯ ﺯﻥ ﺩﺳﺖ ﮐﺸﻴﺪ = ﻭ ﺑﺎ ﻣﻌﺸﻮﻕ ﺧﻮ&= #65193; ﺍﻓﻖ ﺟﺪﻳﺪﻯ ﺩ&= #65197; ﻓﻠﺴﻔﻪ ﺧﻮﺩ ﺑ&= #65166;ﺯ ﮐﺮﺩ.ﮐﻪ ﻗﺒﻠﺎ = ﺑﺪﺍﻥ ﺍﻋﺘﻘﺎﺩﻯ ﻧﺪ&#= 65165;ﺷﺖ.ﭼﻮﻥ ﺧﻮﺩﺵ ﺗﺤﺖ ﻓﺸ&= #65166;ﺭ ﺭﻭﺍﻥ ﻭ ﺩﺭﻭﻥ = ﺧﻮﺩ ﺑﻮﺩ.ﮔﻮﺋﻰ ﻏﺮ&= #65165;ﻳﺰ ﻭﻋﻘﺪﻩ ﻫﺎﻯ ﺍ&= #65261;،ﺩﻟﻴﻠﻰ ﺑﺮﺍﻯ ﻫﻤﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎ می ﺒﺎﺷﺪ. ﮐﻪ ﻧ&= #65166;ﭼﺎﺭ ﺑﺎﻳﺪ ﻗﺒﻮﻝ ﺣ&= #65248;ﺎﻝ ﻭﺣﺮﺍﻡ ﺍﻭ ﻭﻫ&= #65198; ﺁﺧﻮﻧﺪﻯ ﺑﻨﻤ&#= 65166;ﻳﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﻚ ﺍﺳﺖ ﮐﻪ = ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ، &#= 65169;ﺎﻳﺪ ﺍﺯ ﺷﻬﻮﺕ ﺩﻭﺭ&= #65263; ﮐﻨﺪ،ﻭ ﺍﺯﺩﻭ= 5165;ﺝ ﻭﺗﻌﻬﺪﺍﺕ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﺑﻌﻬﺪﻩ ﻧﮕﻴﺮ&#= 65193;. ﭼﻮﻥ ﺑﮑﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﺭﺳﻴﺪ،ﺁﺯﺍﺩ = 5165;ﺳﺖ.ﭼﻪ ﺍﺯ ﻟﺤﺎﻅ ﺑﻴﻮ&= #65247;ﻮﮊﻳﻚ ﺟﺎﻣﻌﻪ،ﻭﻳﺎ = 5235;ﺸﺎﺭ ﺩﺭﻭﻧﻰ ﺭﻭﺍﻥ.&= #65261;ﺍﮔﺮ ﺳﺎﻟﮑﻰ ﺩﺭ ﻣﻴ&= #65166;ﻧﻪ ﺭﺍﻩ ﺗﺮﻙ ﺩﻭﺭ&= #65263; ﺍﺯ ﺳﮑﺶ ﮐﻨﺪ، &= #64400;ﻪ ﺑﺴﻴﺎﺭ ﭼﻨﻴﻦ &= #65251;ﻴﮑﻨﻨﺪ،ﻟﺬʋ= 73; ﺟﻨﺴﻰ ﻭ ﺣﺘﻰ ﺧ= ﻮﺩ ﻓﺮﻳﺒﻰ ﻫﺎﻯ ﻓ&= #64401;ﺮﻯ ﻭ ﻓﻠﺴﻔﻰ،ﺍﻭ= 5197;ﺍ ﮐﺎﻣﻠﺎ ﺍﺯ ﺭﺍ&= #65257; ﺍﻟﻬﻰ ﺩﻭﺭ ﻣﻰ = ﻧﻤﺎﻳﺪ،ﮐﻪ ﺑﻀﺮﺭ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﺍﺳﺖ.ﻣﮕﺮ ﭘﺶ ﺍ= ﺯ ﺗﻮﺑﻪ ﻭ ﺍﻧﻘﻠ&= #65166;ﺏ ﺭﻭﺍﻧﻰ،ﮐﻪ ﮐ= 5252;ﺘﺮ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ&= #65267;ﺎ ﺑﻴﺶ ﺍﺯ ﺳﻪ ﺑﺎ= ﺭ ﭘﻴﺮ ﻧﻤﻰ ﺑﺨﺸ&= #65194;،ﻭﻃﺮﺩ ﺍﺯ ﭘﻴﻤﺎﻥ ﻣﻴ&= #64401;ﻨﺪ، ﮐﻪ ﺍﮔﺮ ﺑﺎﺯ ﭘ= ﺸﻴﻤﺎﻧﻰ </spa= n>ﺩﺭ ﺳﺎﻟﻚ ﭘA= 268;ﺪﺍ ﺷﺪ،ﭘﺎﻯ ﻣﺤﻠ= 604; ﺒﻤﻴﺎﻥ ﻣﻴﺂﻳ&#= 65194;.ﭘﻴﺮ ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ &= #65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﮐﻪ = 5165;ﮔﺮ ﺑﺂثاﺭ ﻣثبت ᥸= 7;ﻬﻮﺩﻯ ﺭﺳﻴﺪ،ﻣﻴﺘﻮA= 165;ﻧﺪ ﺑﺎ ﺭﺿﺎﻳﺖ ﭘﻴ&= #65198; ﺩﻭﻡ ﺑﻨﺰﺩ ﭘﻴ&= #65198; ﺍﻭﻝ ﺧﻮﺩ ﺑﺎﺯ = ﮔﺮﺩﺩ. ﻣﺴﺄﻟﻪ ﻣﻮﺿﻮ&#= 65227;ﻴّﺖ ﻳﺎ ﻋﻠﻤﻰ ﻭﻭﺍ&= #65239;ﻌﻰ ﮐﺮﺩﻥ،ﻫﺮﮔﺰ = 5255;ﻤﻰ ﺗﻮﺍﻧﺪ ﻋﺸﻖ ﺭ&= #65165; ﺗﻔﺴﻴﺮ ﻣﺎﺗﺪ&#= 65263; ﻭﻣﻮﺿﻮﻋﻰ ﺁﺑ&#= 64395;ﮐﺘﻴﻮ ﺑﺪﻫﺪ ﮐﻪ ﺩﺭ<s= pan dir=3DLTR> </spa= n>ﻋﺸﻖ ﺟﻨﺴﻰ A= 165;ﺯ ﻟﺤﺎﻅ ﺑﻴﻮﻟﻮ&#= 64394;ﻳﻚ،ﻳﺎ ﻟﺎﺯﻣﻬﺎﻯ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﺑﺪﺍﻧﻨﺪ،ﮐﻪ = 5169;ﺎ ﺟﻬﺎﻥ ﻋﺸﻖ ﺍﻟ&= #65260;ﻰ ﻭ ﺳﻠﻮﮐﻰ ﻓﺎﺻ&= #65248;ﻪ ﻫﺎﻯ ﺯﻳﺎﺩﻯ ﻫ&= #65204;ﺖ.ﻭﻋﻘﻠﻬﺎﻯ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ &= #65193;ﺭﻙ ﻣﻮﺿﻮﻉ ﻟﺎﺯﻡ &= #65193;ﺍﺭﻧﺪ. ﺳﻮﻟﻮﻭﻳﻮ &#= 65197;ﻭﺳﻰ ﻣﻴﮕﻮﻳﺪ،ﻋﺸA= 238; ﻭﺳﻴﻠﻪ ﺍﻯ ﺑﺮ&= #65165;ﻯ ﺑﺸﺮ ﻧﻴﺴﺖ.ﺑﻠ&= #64401;ﻪ ﺧﻮﺩ ﭼﻴﺰﻯ ﻣﺴ&= #65176;ﻘﻞ ﻭﺩﺍﺭﺍﻯ ﺍﺭﺯ&#= 65207;ﻬﺎﻯ ﻣﻄﻠﻖ ﻣﻠﮑﻮﺗ&#= 65264; ﻭ ﺍﻟﻬﻰ &#= 65193;ﺭ ﺣﺪﻭﺩ ﺯﻧﺪﮔﻰ &= #65169;ﺸﺮ ﺍﺳﺖ.ﺑﺎﺯ ﺍﺯ ﻋ= ﺸﻖ ﺟﻨﺴﻰ ﻣﻴﮕﻮﻳ&#= 65194;،ﮔﻮﺋﻰ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺍ&#= 65203;ﺘﻪ ﺍﺳﺖ،ﻭ ﻳﺎ ﺑﺰ&#= 65169;ﺎﻥ ﺁﺧﻮﻧﺪ ﻭ ﻓﻠﺴ&= #65236;ﻪ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳ&= #65174;. که عشق ﻣﻄﻠق ᥷= 3;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65175;ﮑﺎﻣﻞ ﺍﺳﺖ ﻭ ﺍﻣﻮﺭ ﺟ= ﻨﺴﻰ ﭼﻮﻥ ﻫﺮ ﮐﺎﺭ ﺟ= ﺴﻤﺎﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﺗﻐﺬﻳﻪ ﻭﺗﻨﻔ&#= 1587; ﻭﺣﺮﮐﺖ ﺟﺎﻣﻌ&#= 65258; ﺑﺸﺮﻯ، ﻫﻤﻴﺸ= 5258; ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ &= #64344;ﻮﺷﺶ ﺩﺭ ﺣﺪّ ﻣﺘﻮﺳ&#= 65218; </spa= n>ﺁﻥ ﺟﺎﻣﻌﻪ A= 165;ﺳﺖ.ﻭﻋﺸﻖ ﺟﻨﺴﻰ ﺁﻧﻬﺎ،= 5239;ﺒﻞ ﺍﺯ ﮐﻤﺎﻝ ﺧﻮﺩ&= #1548;ﺑﻌﻠّﺖ ﺍﻳﻦ ﺗﻮﻗﻒ ﺗﮑ&= #65166;ﻣﻠﻰ،ﻭ ﻣﻴﻞ ﺍﺭﺿﺎﻯ ﺧ&= #65262;ﺩ ﻭ ﺟﺎﻣﻌﻪ،ﺩﺭ &#= 65187;ﺪّ ﮐﻤﺎﻝ ﻓﻌﻠﻰ ﻭ = ﺧﻠﻖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻭ = ﺍﺳﺖ.ﻭﻟﻰ ﻋﺸﻖ ﺑﺘﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;، ﺍﺑﺘﺪﺍ ﺩﻭﺭﻯ &= #65165;ﺯ ﺟﺎﻣﻌﻪ ﻭ ﻋﺎﺩ&= #65165;ﺕ ﻭ ﻋﻘﺎﻳﺪ ﺁﻧﻬ&= #65166;،ﻭﺣﺘﻰ ﺗﺮﻙ ﺗﻤﺎﻡ ﺳﻮ&= #65165;ﺑﻖ ﻗﺒﻠﻰ ﺭﻭﺍﻥ ﻭ = ﻋﺎﺩﺍﺕ ﻭ ﺍﻓﮑﺎﺭﺍﺳﺖ.&= #65175;ﺎ ﭘس ﺍﺯ ﺭﺳﻴﺪﻥ &= #65169;ﮑﻤﺎﻝ ﺍﻟﻬﻰ ﺑﺎ ﻋﻘﻞ = ﺑﺮﺗﺮﻯ ﺑﺠﺎﻣﻌﻪ ﺍﻧﺴ&#= 65166;ﻧﻰ ﺧﻮﺩ، چه ﺒﺎﺳA= 166;ﻟﻚ،ﻭچه ﺪﺭ ﻧﻄﻔﻪ ﻓﺼﻞ = ﻧﻮﻋﻰ ﺑﻬﺘﺮ ﺭﺍ ﺩﺭﺭ&= #65187;ﻢ ﺯﻧﻰ ﺑﮑﺎﺭﺩ،= 5261; ﻳﺎ ﺑﺘﻮﺍﻧﺪ ﺑ&= #65166; ﻫﻤﺎﻥ ﺣﻘﺎﻳﻖ &= #65235;ﻠﺴﻔﻪ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺧ&#= 65262;ﺩﺭﺍ،ﮐﻪ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﭘ&= #65268;ﺪﺍ ﮐﺮﺩﻩ ﺍﺳﺖ.ﺑﻬ&= #65198; ﺯﺑﺎﻧﻰ ﮐﻪ ﺑﺘ&= #65262;ﺍﻧﺪ ﺑﻴﺎﻥ ﻧﻤﺎﻳﺪ. = ﺍﺯ ﺯﺑﺎﻥ ﺻﻮﻓﻴﺎ&#= 65255;ﻪ ﻧﻴﺰ ﺑﺎﻳﺪ ﮔﻔ&= #65174;،ﺑﺪﻭﮔﻮﻧﻪ ﺑﺎﻳﺪ ﺑﺸﻨﺎﺳ&#= 65268;ﻢ.ﮔﺮﻭﻫﻰ ﮐﻪ ﺻﻮﻓﻰ ﻧﺎﺻ&= #65166;ﻓﻰ ﻫﺴﺘﻨﺪ، ﻳﻌﻨ= 5264; ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 64401;ﺮﺩﻩ،ﻳﺎ ﻧﻴﻤﻪ ﺭﺍﻩ ﺗﺮ&= #65241; ﺳﻠﻮﻙ ﮐﺮﺩه ا= 5255;ﺪ.ﻭ ﺑﺒﺮﺧﻰ ﺍﺻطل= 75;ﺣﺎﺕ ﻋﺮﻓﺎﻧﻰ ﺧﻮﺩ &= #65211;ﺤﺒﺖ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺣ&= #65176;ﻰ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﻧﻴﺰ ﭼﻨﻴﻦ ﻣﻴ&= #64401;ﻨﻨﺪ. ﮐﻪ ﻣﻠّﺎ ﺻﺪﺭ&#= 65165; ﺭﺍ ﺑﻬﺘﺮﻳﻦ ﻧ&= #65252;ﻮﻧﻪ ﻣﻴﺪﺍﻧﻢ.ﺗﻤﺎ&#= 65249; ﻣﻄﺎﻟﺐ ﻣﺬﻫﺒ&#= 65264; ﻗﺸﺮﻯ ﺗﺸﻴّﻊ &#= 65191;ﻮﺩﺭﺍ ﺑﺰﺑﺎﻥ ﻋﺮﻓﺎ&#= 65263; ﺳﻠﻮﮐﻰ ﻭ ﺑﺎﺯ&= #64404;ﺸﺘﮕﺎﻥ ﺍﺯ ﺳﻔﺮ ﺍﻟﻬﻰ = ﺑﺨﻠق که ﺒﺎ ﻣﻘﺎﻡ ﭘ&#= 65268;ﺎﻣﺒﺮﮔﻮﻧﻪ ﺧﻮﺩ ﺻﺤﺒﺖ ﮐﺮ&= #65193;ه اﻧﺪ،ﺗﻘﻠﻴﺪ A= 251;ﻴﻨﻤﺎﻳﻨﺪ.ﺩ᥷= 7; ﺟﻬﺎﻥ ﻗﺸﺮﻳﮕ&#= 65198;ﻯ ﮐﻪ ﺗﻤﺎﻡ ﻣﺘﻔ&= #64401;ّﺮﺍﻥ ﺁﻧﻬﺎ ﺑﺎﻫﻢ ﺩ&= #65197; ﺟﺪﺍﻝ ﻫﺴﺘﻨﺪ&#= 1548;ﻭ ﻣﺎﻧﻨﺪ ﻓﻠﺎﺳ&#= 65236;ﻪ ﻣﺎﺩﻯ ﺩﻳﮕﺮ ﺯ&= #65267;ﺮﺍ ﺍﻳﻦ ﺁﺧﻮﻧﺪﻫ&#= 65166; ﮐﻪ ﻫﺮﻳﻚ ﻣﺬﻫ&= #65168; ﺗﺮﺍﺷﻰ ﺟﺪﻳﺪ&#= 65263; ﻣﻴﻨﻤﺎﻳﻨﺪ،@= 400;ﻪ ﺭﺳﺎﻟﻪ ﻭ ﺍﻋﻠ&= #65166;ﻡ ﻋﻘﺎﻳﺪ ﺧﻮﺩ ﻣ&= #65264; ﮐﻨﻨﺪ،ﺩﺭ ﺣﮑ= 5250; ﻫﻤﺎﻥ ﻓﻠﺎﺳف= 607; ای هستند،که = 575;ﺻﻄﻠﺎﺣﺎ ﺃﻫﻞ ﮐﻠﺎﻡ ﻭﻓ&= #65248;ﺴﻔﻪ ﺩﻳﻨﻰ ﺩﺍﺭﻧﺪ.&= #65261;ﻟﻰ ﻣﺘﻔﮑّﺮﻳﻦ ﺩ= 5267;ﮕﺮﭼﻪ ﺩﺷﻤﻨﻰ ﺑﺎ ﺧﺪ&= #65165; ﻭﺳﻠﻮﻙ ﺍﻟﻬﻰ &= #65261;ﻋﺮﻓﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﭼﻪ ﺑﺎ ﺣُﺴﻦ ﻧﻴّ= 578; ﻨﻴﺰ ﻣﻴﮑﻨﻨﺪ&#= 1548;ﮐﻪ ﺍﻳﻦ ﺁﺧﻮﻧﺪﻫ&#= 65166;ﻯ ﺻﻮﻓﻰ ﻧﻤﺎ، ﻫ&#= 65252;ﺎﻥ ﺭﻫﺮﻭﺍﻥ ﺧﺪﺍ &= #65251;ﻴﺒﺎﺷﻨﺪ ﮐﻪ ﺑﮑﻠّﻰ ﭼﻨ&#= 65268;ﻦ ﻧﻴﺴﺖ. ﮐﻪ ﺣﺘﻰ= ﺩﺷﻤﻦ ﺗﺮﻳﻦ ﺩﺷﻤﻨﺎ&#= 65253; ﺧﺪﺍ ﻭ ﺍﺩﻳﺎﻥ = ﺳﻠﻮﮐﻰ ﺧﺪﺍﺗﻮﻧﺪ ﻫﺴ&#= 65176;ﻨﺪ.ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺁﻧﺎ&#= 65253; ﺭﺍ ﺍﺑﻠﻴﺴﺎﻥ &= #65193;ﺭ ﻟﺒﺎس ﺭﻳﺎﮐﺎ= 5197;ﻯ ﻣﻴﺪﺍﻧﺪ.ﻭ ﺑﻘ&= #65262;ﻝ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﮐﻮﭼﮑﺘ&#= 65198;ﻳﻦ ﻋﻠﺎﺋﻢ ﻭ ﻟﺒﺎ&= #1587; ﻭ ﻳﻮﻧﻴﻔﻮﺭﻣ&#= 65264; ﻧﺪﺍﺭﻧﺪ.ﺑﻄﻮ&#= 65197;ﻳﮑﻪ ﻧﻤﺎﻳﻨﺪﻩ ﺍﻭ&#= 1548;ﮐﻪ ﺑﺸﻬﺮ ﺩﻳﮕﺮﻯ &= #65197;ﻓﺘﻪ ﺑﻮﺩ،ﮐﻠﺎﻫﻰ = 5207;ﺒﻴﻪ ﮐﻠﺎﻩ ﺍﻣﺎﻡ ﺻ&= #65166;ﺩﻕ ﺑﺮﺳﺮ ﮔﺬﺍﺭﺩ&#= 65257; ﺑﻮﺩ.ﭼﻮﻥ ﺧﺒﺮ = ﺑﺎﻣﺎﻡ </spa= n>ﺻﺎﺩﻕ ﺭﺳﻴʋ= 94;، ﺍﻭﺭﺍ ﻟﻌﻨﺖ ﻧ&= #65252;ﻮﺩ.ﺯﻳﺮﺍ ﻫﺮﮐس ﺩﺭﮔﺬﺷ= 5176;ﻪ ﮐﻠﺎﻩ ﺧﺎﺹ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺷﺘﻪ.ﻭﻳﺎ ﺍ&= #64404;ﺮ ﻫﻢ ﻣﺎﻧﻨﺪ ﺩﻳ&= #64405;ﺮﺍﻥ ﺑﺎﺷﺪ،ﺑﻤﻌﻨA= 264; ﺍﻟﻮﻫﻴّﺖ ﻭﺍ= 5251;ﺎﻣﺖ ﻭﺗﻘﺪّس ﻧﻴﺴA= 174;.ﻭ ﻟﺬﺍ ﭘﻴﺎﻣﺒﺮ &= #65251;ﻴﮕﻮﻳﺪ، ﺍﻳﻨﺎﻥ ﺣﺘﻰ ﺍ&= #64404;ﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭ&= #65199;ﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ،ﺩﺭ ﻗ= 5228;ﺮ ﺟﻬﻨّﻢ ﺧﻮﺍﻫ= 5256;ﺪ ﺑﻮﺩ.ﺯﻳﺮﺍ ﺷﺮ&= #65267;ﻚ ﺧﺪﺍ ﻭﺍﻭﻟﻴﺎ&#= 65263; ﺧﺪﺍ،ﺩﺭ</spa= n> &#= 65169;ﻴﻦ ﻣﺮﺩﻡ ﺍﺯ ﺧﺪﺍ = ﻭﺩﻳﻦ ﺻﺤﺒﺖ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪ ﺟﺰ ﻋﻘﺪﻩ ﻫﺎﻯ = ﺟﺎﻩ ﻃﻠﺒﻰ ﻭﺣﺮﺹ ﻭ&= #65251;ﻮﻗﻌﻴّﺖ ﺟﻮﺋﻰ ﭼﻪ ﺭﺳﺪ = ﺑﻤﺎﻝ ﻭﺯﻥ ﺭﺳﻴﺪﻥ ﻧ&= #65194;ﺍﺭﻧﺪ.ﻣﺎ ﮔﺮﻭه ﺪﻭﻡ ﺍﺯ &= #65211;ﻮﻓﻴّﻪ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺯﻧﺪﻩ ﻳﺎ ﻣﺮﺩ&= #1607; ﻫﺴﺘﻨﺪ، ﮐﻪ ﺍ&#= 65199; ﺧﺪﺍ ﺑﺎﺯﮔﺸت= 607; اﻧﺪ. ﺑﻘﻮﻝ ﭘﻴ&= #65166;ﻣﺒﺮ ﻣؤﻣﻦ ﻭﻟﺎﻳﺖ &#= 65165;ﻭ،ﺣﺘﻰ ﺍﺯ ﺃﻧﺒﻴﺎﻯ ﺑ&= #65256;ﻰ ﺍﺳﺮﺍﺋﻴﻞ ﺷﺮ&#= 65165;ﻓﺖ ﻭ ﺑﺮﺗﺮﻯ ﺑﻴﺸ&= #65176;ﺮ ﺩﺍﺭﺩ. ﮐﻪ ﺷﻬﻮ= ﺩﻫﺎﻯ ﺁﻧﺎﻥ ﺭﺍﺩﺍﺷ&#= 65176;ﻪ ﻭ ﻣﻘﺎﻡ ﺷﻬﻮﺩ&= #65263; ﺗﺎﺯﻩ ﻭ ﺑﺮﺗﺮ = ﺭﻭﺡ ﺍﻟﻘﺪس ﻭﻋﺮﺵ &#= 65197;ﺣﻤﺎﻥ ﺭﺍ ﺩﺍﺭﺩ. ﭘس ﺪ= ﺭ ﺑﻴﺎﻥ ﻣﻄﺎﻟﺐ &= #65165;ﺯ ﺯﺑﺎﻥ ﻋﺮﻓﺎﻯ &= #65165;ﻟﻬﻰ،ﭼﻪ ﺩﺭ ﺑﺎﺭﻩ ﻭﺍﮊ&= #65257; ﻋﺸﻖ ﻭ ﺩﻳﮕﺮ ﺍ= ﺻﻄﻠﺎﺣﺎﺕ،ﺑA= 166;ﻳﺪ ﻣﺘﻮﺟّﻪ ﺍﻳﻦ &#= 65255;ﻘﻄﻪ ﻣﻬﻢ ﺗﻔﺎﻭﺕ ﺑ&= #65268;ﻦ ﺩﻭ ﻋﺮﻓﺎﻥ ﻧﻈ&= #65198;ﻯ،ﻭ ﻋﺮﻓﺎﻥ ﻳﺎ ﺣﮑ&= #65252;ﺖ ﻋﻤﻠﻰ، ﺑﻴﻦ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎ ﻣﺪﻋ&= #65268;ﺎﻥ ﺁﮔﺎﻫﻰ ﻫﺎﻯ ﺩ&= #65267;ﻨﻰ ﻓﺮﻕ ﺑﮕﺬﺍﺭﻳ&#= 65250;.<o:p></o:p> = 5169;ﺮﺧﻰ ﺍﺯ ﻣﺘﻔﮑّﺮﻳ= 5254; ﺯﺑﺎﻥ ﺻﻮﻓﻴﺎ&#= 65255;ﻪ ﺭﺍ ﺍﺯ ﮐﺴﺎﻧﻰ = ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﺑﺮﺍﻯ ﺫﺍﺕ ﻓﺮ&= #65193;ﻯ ﺧﻮﺩ ﺍﺭﺯﺵ ﻗﺎ&= #65163;ﻞ ﻧﻴﺴﺘﻨﺪ ﺩﺭﺳ&#= 65174; ﻣﺎﻧﻨﺪ ﻓﻠﺴﻔ&#= 65258; ﻣﺎﺗﺮﻳﺎﻟﻴﺴ= 5176;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ،= 4400;ﻪ ﻓﺮﺩ ﺭﺍ ﻗﺮﺑﺎ&= #1606;ی ﺠﻤﻊ ﻣﻴﺪﺍﻧﻨ&#= 65194;.ﻭ ﺍﻳﻦ ﻧﺎﺩﺭﺳﺖ &= #65165;ﺳﺖ.ﮐﻪ ﺫﺍﺕ ﺍﻧﺴﺎﻥ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﺍﺳﺖ&= #1548;ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺑﺎ= ﻣﺮﻭﺯ ﺭﺳﺎﻧﺪﻩ،ﻭﻣA= 194;ﺍﻡ ﺭﺣﻤﺖ ﺍﻟﻬﻰ ﺩ&= #65165;ﺷﺘﻪ ﺍﺳﺖ.ﻭ ﺍﻳﻨﻚ ﺩ= ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﻓ= ﺼﻮﻝ ﺁﺧﺮ ﺁﻥ،ﺑﺎﻳ= 5194; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﺩﮔﺮﮔﻮﻥ ﻭ ﭘﺎ&= #64400;ﺴﺎﺯﻯ ﻭ ﺍﻟﻬﻰ ﻧﻤﺎﻳ&= #65194;.ﻭ ﺑﻘﻮﻝ ﺣﺎﻓﻆ ﺷ&= #65268;ﺮﺍﺯﻯ،ﻃﺮﺡ ﻧﻮ ﺑﻨﺎ ﮐﻨﺪ،&#= 64400;ﻪ ﻣﺪﺍﺭﻫﺎﻯ ﺳﺘ&#= 65166;ﺭﮔﺎن ﻮﺩﺭﺳت ﺘﺮ ﻣﺪ&#= 65165;ﺭﻫﺎﻯ ﻓﮑﺮﻯ ﻭ ﻋﻘﻠﻰ = ﻭﺣﻴﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺩﮔﺮﮔﻮﻧﻪ ﻧﻤ&#= 65166;ﻳﺪ. ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #64380;ﻮﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ ﻓﺪﺍﮐﺎﺭﻳﻬﺎ &#= 65193;ﺍﺭﺩ. ﮐﻪ ﺣﺘﻰ ﺟﺎﻥ ﺧ= ﻮﺩﺭﺍ ﻣﻴﺪﻫﺪ ﮐﻪ ﺟﺎ&= #65253; ﺍﻧﺴﺎﻥ ﺑﺪﺳﺖ &= #65191;ﺪﺍﻭﻧﺪ ﺍﺳﺖ.ﻭ ﻗﺒﻠﺎ ﻭ= ﺩﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ،ﺑﭙﺬﻳﺮﺵ ﺍﻟﻬﻰ ﻣﺮﺩﻩ ﺑ&= #65262;ﺩﻧﺪ. ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋ&= #65250; ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﺭﺳﻴﺪه اﻧﺪ.ﻭ= 5247;ﻰ ﺑﺎﺯ ﺧﺪﺍﻭﻧﺪ &= #65251;ﺸﻴّﺖ ﺟﺪﻳﺪ ﻭ ﺑﺪﺍﻯ = ﺍﻟﻬﻰ،ﭼﻮﻥ ﺗﻐﻴﻴﺮ ﻧﻈﺮ ﺩ&= #65165;ﺩﻩ،ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﻣﻌﺼ&#= 65262;ﻣﻴّت هفتم ﺭﺍ ﺑﻮﻯ A= 193;ﺍﺩه اﺳﺖ.ﮐﻪ ﺍﺯﺧﻮ&#= 65165;ﺏ ﻣﺮﮒ ﺑﻴﺪﺍﺭ ﮔ&= #65208;ﺖ،ﻭﻧﻤﺎﻳﻨʋ= 94;ﻩ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺷﺪ.ﺍﮔﺮ ﺧﻮﺩ ﻃ= ﺎﻟﺐ ﻭﺩﺍﻭﻃﻠﺐ ﺑﺎ&#= 65207;ﻨﺪ.ﻗﺘﻞ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5193;ﺭ ﺳﻠﻮﻙ ﺑﺮﺍﻯ ﻫ&= #65252;ﻪ ﺳﺎﻟﮑﺎﻥ ﺗﻤﺎ&#= 65251;ﻰ ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻄﺮﺡ ﺍﺳﺖ ﺗﺎ = ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﺍﻟﻬﻰ ﻭ ﺗ= ﺠﻠّﻰ ﺑﺮﺗﺮ ﻣﻴﺴّﺮ &#= 65191;ﻮﺩ ﺑﺮﺳﺪ.ﭼﻪ ﮐﺎﻣ&= #65248;ﺎﻥ ﺯﺭﺩﺷﺘﻰ ﮐﻪ ﺑ&= #65256;ﻮﺭ ﻣﺮﺗﻀﻮﻯ ﺍﻳﻠ&#= 65264; ﻭﺍﻳﻠﻴﺎ ﻣﻴﺮ&#= 65203;ﻨﺪ،ﻳﺎ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴ&#= 65188;ﻰ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263; ﭘﻨﺠﻢ،ﻭﮐﺎﻣA= 248;ﺎﻥ ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ &= #65207;ﺸﻢ ﻗﺎﺋﻢ ﺭﻭح اﻟ= 5240;ﺪس. ﺍﻳﻨﺎﻥ ﺩﺭ ﺩﻭ&= #65197;ﻩ ﺳﻠﻮﻙ ﺍﺯ ﺳﮑﺶ = ﺩﻭﺭﻯ ﻣﻴﮑﺮﺩﻧﺪ،ﻳA= 166; ﻫﺮ ﻃﻮﺭ ﮐﻪ ﭘﻴ= ﺮ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﺍ&= #65183;ﺎﺯﻩ ﻭ ﺩﺳﺘﻮﺭ ﺑﺪﻫ&= #65194; ﻋﻤﻞ ﻣﻴﮑﻨﺪ.ﻧ&= #65258; ﺁﻧﭽﻪ که ﭙﻴﺎ= 5251;ﺒﺮﺍﻥ ﺑﭽﻨﺪ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩ ﮔﻔته اﻧﺪ. ﻭ᥷= 3;ﻳﮕﺮ ﺻﻮﻓﻴﺎﻥ ﺳﺎﻟ&#= 65242; ﻓﺮﺍﺭﻯ ﺍﺯ ﺷﺨ&= #65212;ﻴّﺖ ﻭ ﺍﺳﺎﺭﺕ ﺩﺭﺁ&= #65253; ﻫﺴﺘﻨﺪ.ﺯﻳﺮﺍ &= #65251;ﻴﺨﻮﺍﻫﻨﺪ ﺍﺯ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺧﻮﺩ ﺑﺒﺎﻟﺘﺮ &= #65169;ﺮﻭﻧﺪ.ﭼﻪ ﺑﻔﺼﻞ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﻬﺘﺮ ﻳﺎ ﺑﻨﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﭼ&= #65256;ﻴﻦ ﺗﺮﻙ ﺷﺨﺼﻴّﺖ &#= 65187;ﻴﻮﺍﻧﻰ ﺧﻮﺩ،ﮐﻪ ﺑﺸﺨ= 5212;ﻴّﺖ ﺍﻟﻬﻰ ﺗﺎﺯﻫﺎ&#= 65263; ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑ&#= 65198;ﺳﻨﺪ. ﻭﺍﻟّﺎ ﭘس ﺍﺯ &#= 65207;ﺨﺼﻴّﺘﻬﺎﻯ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﻳﺎﻣﺴﺦﺣﻴﻮﺍ= 5255;ﻰﻭﺑﺪﺗﺮﻧﻴ᥸= 0;ﻣﻴﺮﺳﻨﺪ. ﺍﻳ= ﻨﺎﻥ ﺣﺘﻰ ﻋﻘﻞ ﺷﺎﻳ&= #65204;ﺘﻪ ﻟﻮّﺍﻣﻪ ﻧﻘّA= 166;ﺩ ﺧﻮﻳﺸﺘﻦ ﺭﺍ،= 4400;ﻪ ﺧﻴﻠﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﻋﻘﻞ ﺟﺰﺋﻰ ﻣﺎ&= #65193;ﻯ ﺍﺳﺖ، ﻣﻴﺨﻮﺍ= 5259;ﻨﺪ ﺑﻌﻘﻞ ﺍﻟﻬﻰ ﻭ&= #64400;ﻠّﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧﻰ ﺑﺮﺳﺎﻧﻨﺪ.ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﺎ&= #65255;ﺎﺕ ﮔﻮﻧﺎﮔﻮﻥ ﺧﻮ&#= 65193;،ﭼﻪ ﺷﻌﺮﻯ ﻳﺎ ﻋﻠﻤ&= #65264; ﻳﺎ ﺍﺟﺘﻤﺎﻋﻰ &= #65261; ﺻﻮﻓﻴﺎﻧﻪ،ﻣA= 268;ﺨﻮﺍﻫﻨﺪ ﻋﺸﻖ ﺭﺍ ﻧﻴﺮﻭ&= #65263; ﺗﻮﺣﻴﺪ ﺩﻫﻨﺪ&#= 65257; ﻣﺮﺍﺗﺐ ﺭﻭﺣﻰ &= #65191;ﻮﻳﺶ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻋ&= #65216;ﺎﻯ ﻭﻟﺎﻳﺖ، ﻭﻣﺴ= 5176;ﻌﺪﺍﻥ ﺳﻠﻮﮐﻰ ﺩﺭﺁﻭ&#= 65197;ﻧﺪ.ﻭﻧﻪ ﺍﺗّﺤﺎﺩ ﺳﻴﺎ= 5203;ﻰ ﻳﺎ ﺍﺟﺘﻤﺎﻋﻰ &= #65261; ﺩﻳﻨﻰ ﻭﻏﻴﺮﻩ.&= #65165;ﺯ ﻃﺮﻳﻖ ﺗﻮﺣﻴﺪ &= #65203;ﻠﻮﮐﻰ،ﺩﺭ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺣ&#= 65248;ﻪ ﻋﺪﻡ ﺍﺣﺴﺎس ﻭ&#= 65183;ﻮﺩ ﺧﻮﺩ، ﺑﺎﺍﻧﺠ= 5166;ﻡ ﺗﻤﺮﮐﺰﺍﺕ ﻓﮑ&#= 65198;ﻯ ﻭﺗﻮﺳّﻠﺎﺕ ﻋ= 5170;ﺎﺩﻯ ﻭﮐﺴﺐ ﺣﺎﻟﺖ ﺻ&= #65252;ﺪﻳّﺖ ﻭ ﺧﻠﺴﻪ،ﻭﺧﺎ= 5247;ﻰ ﺍﺯ ﮔﺬﺷﺘﻪ ﻭﺣ&= #65166;ﻝ ﺣﻴﻮﺍﻧﻰ ﻭﺑﺸ&#= 65198;ﻯ </spa= n>ﺧﻮﻳﺶ،ﻭﺭﺳ= ;ﻴﺪﻥ ﺑﺎﻧﻮﺍﺭ ﺗﺠﻠ&#= 1617;ﻴﺎﺕ ﺍﻟﻬﻰ،ﻭﻧﻴﺮA= 261;ﺍﻧﺎ ﻭﻫﺨﺎﻣﻨﺶ ﺷﺪ&#= 65253; ﻭ ﺑﺮﻫﻤﻦ ﮔﺮﺩ&= #65267;ﺪﻥ.ﻭﻟﺬﺍ ﻣﻘﺎﻡ ﻧﺒﻮّت = 575;ﻟﻬﻰ ﺯﻧﺪه اﺯﻨﻔس A= 193;ﺭﺟﻬﺎﻥ ﻭﺗﺎ ﺯﻧﺪه ﻫﺴ&#= 65176;ﻨﺪ ﺩﺍﺭﻧﺪ. ﻭﻟﺬﺍ = ﺑﺴﺎﻟﮑﺎﻥ ﺑﺎ ﺍﺫﮐﺎﺭ ﺗﻮ&= #65187;ﻴﺪﻯ،ﭼﻮﻥ ﻟﺎ ﺍﻟﻪ ﺍﻟّﺎ &= #65165;ﻟﻠﻪ،ﻋﻤﻠﺎ ﺑﺎ ﻣﻘﺎﻡ ﺍﻟﻬ&= #65264; ﺟﺪﻳﺪﻯ ﮐﻪ ﺭﺳ&= #65268;ﺪه اﻧﺪ، ﻭ ﺗﺠﻠّA= 264; ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﺗﺠﻠّﻰ ﻗﺒﻠﻰ &#= 65153;ﻧﺎﻥ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺒﺪﺭﻣﻨﻴﺮ، ﻭ= 5267;ﺎ ﻋﺮش ﺮﺣﻤﺎن ﺒ= 5192;ﻠق ﺒﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;، که ﻤﻴﮕﻮﻳﺪ ﺍ= 5247;ﻬﻰ ﻭﻭﺳﻴله ﺘﺄل¡= 7;ه وﺗﻮﺳّﻞ ﻋﺒﺎA= 193;ﻯ ﻭ ﺍﻋﺘﻘﺎﺩﻯ ﻭ = ﺍﻣﻴﺪ ﺁﻳﻨﺪﻩ ﻣﻦ ﻫﺴ&= #65176;ﻰ،ﮐﻪ ﻋﻬﺪ ﺍﻟﺴﺖ ﺑﺎ = ﺭﻭﺡ ﺍﻟﻘﺪس ﺩﺍﺭﻡ= 548;ﮐﻪ ﺑﺎ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ،ﺗﺠﺴّﻢ ﻭﺗﺠﺴّﺪ ﺍﻧﺴ= 5166;ﻧﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﺟﻬﺎﻥ،ﮐﻪ ﮐﺎ= 5207;ﻒ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ&= #65247;ﻰ ﺑﺎﺍﻳﻦ ﻫﻤﻪ ﻋ&= #65224;ﻤﺘﻬﺎ،ﺑﺎﺯ ﺧﺪﺍﻭﻧﺪ (ﻫﻮ) ﻧ= ;ﻴﺴﺘﻰ که ﺨﺎﺭﺝ ﺍﺯ ﻫ&#= 65204;ﺘﻰ ﺑﻮﺩﻫﻮ ﺧﺎﻟﻖ &= #65165;ﻟﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺍ&#= 65203;ﺖ.ﻭ ﺣﺘﻰ ﮐﻠﻤﻪ ﺍﻟ&= #65248;ﻪ،ﻳﻌنی اﻟﻪ ﻫﺴﺘﻰ ﻭﻟ&#= 65264; ﻫﻮ ﻧﻴﺴﺘﻰ، ﮐ&#= 65258; ﻋﺮﺑﻰ ﺷﺪﻩ ﻭﺍ&= #64394;ﻩ ﺃﻫﻮ ﺩﺭ ﺃﻫﻮﺭ&= #65251;ﺰﺩﺍ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺃ&= #65259;ﻮ ﻳﻌﻨﻰ ﻫﻨﻮﺯ ﺍ&= #65261; ﻧﻴﺴﺘﻰ.ﺯﻳﺮﺍ &= #65239;ﺮﻳﺶ ﺯﺭﺩﺷﺘﻴﺎﻥ ﻣ&#= 65260;ﺎﺟﺮ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻴ&= #65252;ﻦ ﻭﺳﭙس ﺑﻤﮑّﻪ = 5169;ﻮﺩﻧﺪ.ﻭﻣﺤﻤʋ= 94; ﺑﺮﻭﺵ ﺣﻨﻴﻒ ﺍ&= #65169;ﺮﺍﻫﻴﻢ ﺑﺮﻫﻤﻦ ﺯﺭﺩﺷ&#= 65176;ﻰ ﻭﻓﺮ ﺩﻳﻦ ﺍﻟﻬ&= #65264;،ﻭ ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ &= #65153;ﺯﺭ ﺑﮕﻔﺘﻪ ﻗﺮﺁﻥ &= #65169;ﻮﺩﻩ، ﻭﻧﻪ ﺍﺑﺮﺍﻫﻴ&#= 65252;ﻰ،ﮐﻪ ﻓﺮﺯﻧﺪ ﺗﺎﻟﺢ &= #65267;ﺎ ﻃﺎﻟﺢ ﻏﻴﺮ ﺻﺎ&= #65247;ﺢ،ﺑﮕﻔﺘﻪ ﺗﻮﺭﺍﺕ ﺑﻮﺩﻩ &= #65165;ﺳﺖ.ﮐﻪ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65169;ﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ، ﺍ= 5199; ﺷﺎﺧﻪ ﻫﺎﻯ ﭘﺮ&= #65165;ﮐﻨﺪﻩ ﺷﺪﻩ،ﻭﻟﺎﻳﺖ = 5203;ﻠﻮﮐﻰ ﺯﺭﺩﺷﺖ ﻫﺴﺘﻨ&#= 65194; . ﮐﻪ ﻃﺒﻖ ﻣﻌﻤﻮ= ;ﻝ ﻗﺴﻤﺘﻬﺎﻯ ﻗﺸ&#= 65198;ﻯ ﺁﻥ،ﺧﻴﻠﻰ ﺑﻴ= 5208;ﺘﺮ </spa= n>ﺍﺯ ﮔﺮﻭهﻫᥴ= 6;ﻯ ﺳﻠﻮﮐﻰ ﻋﻤﻠﺎ &= #65199;ﺭﺩﺷﺘﻰ ﻳﺎ ﻣﺴﻴﺤﻰ ﻭﺣ&= #1578;ی ﻤﺤﻤﺪﻯ ﺷﺪه ا= 5255;ﺪ. <o:p></o:p> = 5191;ﻮﺍﺳﺘﻦ ﺗﻮﺣﻴﺪ ﻋﺮﻓﺎ&#= 1548;ﺍﺗّﺤﺎﺩ ﺑﺎﺣﻘﻴﻘﺖ ﺑﺮ&#= 65175;ﺮ ﺍﺳﺖ.ﺗﺎﺩﺭ ﺫﺍ&= #65173; ﺍﻟﻬﻰ ﺧﻮﺩ ﻓﻨ&= #65166; ﻭ ﺑﻰ ﺧﻮﺩ ﺷﻮﻧ= ﺪ. ﮐﻪ ﺫﺍﺕ ﻓﺮﺩﻯ = ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﻨﺪ.&= #65261; ﺑﺤﺎﻟﺖ ﺟﻤﻊ ﻭ = ﺟﻢ ﺑﺎ ﺭﺏّ ﺍﻟﻨﻮ&#= 65225; ﺧﻮﺩ ﺩﺭ ﻣﻴﺂﻳ&= #65256;ﺪ.ﻭ ﺩﺭ ﮐﻞّ ﻧﻮﻋﻰ &= #65191;ﻮﺩ،ﻗﻄﺮﻫﺎʌ= 63; ﺩﺭ ﺩﺭﻳﺎ ﻣﻴﺸ&= #65262;ﻧﺪ.ﻧﺎﻇﺮﺍﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺍﺯ = ﮐﺎﺭ ﺻﻮﻓﻴﻪ ﻭﺍﺻﻞ &= #65165;ﻟﻬﻰ،ﺗﺼﻮﺭ ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﻋ&= #65208;ﻖ ﺭﺳﺎﻧﻨﺪﻩ ﺁﻧ&#= 65260;ﺎ،ﺑﺨﺎﻃﺮ ﺗﻔﺎﻭﺕ ﺳﻨﺨﻴ&#= 1617;ﺖ ﻭﻣﻘﺎﻡ ﺫﺍﺗﻰ &= #65169;ﺎ ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻣﺸﮑﻠﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺳﺎﻟ&#= 65242; ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ،ﺗﺮﻙ ﺳﻨ= 5192;ﻴّﺖ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﺪ،ﻭﺟﺎﻥ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65197;ﻫﺎ ﻣﻴﮑﻨﺪ، ﮐﻪ ﺑ&#= 65184;ﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺍﻟﻬﻰ،ﻭﺣﺘﻰ = 5183;ﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺧﻮﺩﺵ ﺑ&= #65198;ﺍﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺮﺳﺪ. ﮐﻪ ﺑﺮ= ﺗﺮﻳﻦ ﺗﺠﻠّﻰ ﻣﻴﺴّA= 198; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻴﺒﺎﺷﺪ.ﻭﻫﺮ&#= 64404;ﺰ ﺍﺗّﺤﺎﺩ ﺑﺎ ﺭ&#= 65167;ّ ﻧﺎﺩﻳﺪﻩ ﺭﺣﻤ&#= 65166;ﻥ ﻧﺪﺍﺭﻧﺪ،ﭼﻪ = 5197;ﺳﺪ ﺑﺮﺏّ ﺍﻟﺄﺭﺑ= 5166;ﺏ ﺍﻟﻠﻪ.ﭘس ﺍﺯ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕﺑﺸﺮﻯ، ﮐ= 5262;ﺷﺶ ﺳﺎﻟﻚ ﺑﺮﺍﻯ ﺭ&= #65235;ﻊ ﺍﺧﺘﻠﺎﻑ ﻣﺎﻫ&#= 65262;ﻯ ﺧﻮﺩ، ﺑﺎ ﻣﺮﺍ&#= 65175;ب اﻟﻬﻰ ﺧﻮﻳش اA= 193;ﺍمه ﺪﺍﺭﺩ. ﺗﺎ ﺍﻳﻦ= ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟ= ;ﻬﻰ ﭘﻴﺪﺍ ﮐﻨﺪ، ﻭ &= #65251;ﻘﺎﻡ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65197;ﻫﺎ ﻧﻤﺎﻳﺪ. ﻫﻤﻴﻦ = ﺗﻔﺎﻭﺕ ﺳﻨﺨﻴّﺖ ﺫﺍﺕ &#= 65203;ﺎﻟﻚ ﺑﺎ ﻣﺤﺒﻮﺏ ﺍﻟ&= #65260;ﻰ،ﻣﺤﺮﻙ ﻭﺍﻧﮕﻴﺰﻩ ﺩﺭ&#= 65203;ﺘﻰ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺘﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺍﺳﺖ.ﻣﻌﺸﻮﻕ ﺑ&= #65198;ﺗﺮ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﺭﺍﻩ ﺑﺴﺎﻟﻚ ﺍ&= #65203;ﺖ،ﮐﻪ ﺑﻤﺤﺒﻮﺏ ﺑﺮﺳ&#= 65194;. ﺣﺘﻰ ﺁﻣﻮﺯﺵ ﺳ&= #65166;ﻟﻚ ﺭﺍ ﺍﻟﻬﺎمی ﻮ &#= 65267;ﺎ ﺍﺯ ﺯﺑﺎﻥ ﭘﻴﺮ = ﮐﺎﻣﻞ ﺧﻮﺩ ﻣﻴﺪﻫﺪ.ﮔ&= #65198;ﭼﻪ ﺳﺎﻟﻚ ﺍﺣﺴﺎس &#= 64400;ﻨﺪ،ﺧﻮﺩ ﭼﻨﻴﻦ ﻓﮑﺮﻯ ﮐ&= #65198;ﺩﻩ،ﻭﻟﻰ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ &= #65169;ﻮﺩﻩ ﺍﺳﺖ.ﮐﻪ ﺧﺪﺍﻭ&= #65255;ﺪ ﺑﺎ ﻫﻤﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﺣﺘﻰ ﺣﺸﺮﺍﺕ ﻧ&= #65268;ﺰ ﺍﻟﻬﺎﻡ ﻭﻭﺣﻰ &= #65193;ﺍﺭﺩ،ﻭﻟﻰ ﻫﺮﮐس ﺑﺮ ﺣﺴﺐ &= #65203;ﻄﺢ ﻋﻘﻞ ﺧﻮﺩ ﻓﻬﻢ = ﻭ ﺑﺮﺩﺍﺷت ﭙﻴﺎ= 605; اﻟﻬﻰ ﺭﺍ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﻭﻳﺎ ﺑﻘﻮل ﻘﺮﺁﻥ، = 5191;ﺪﺍﻭﻧﺪ ﻫﻤﻴﺸﻪ ﺗﺬﮐّ= 5198; ﻣﻴﺪﻫﺪ،ﮐﻪ ﻓ= 5198;ﺍﻣﻮﺷﻰ ﻭ ﺳﺴﺘﻰ ﻭ ﻋﻘﺐ= </spa= n>ﮔﺮﺩ ﺩﺭ ﻣﺴA= 268;ﺮ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻥ ﺳﺎﻟﻚ،ﻭﺣتی ʋ= 70;ﻐﻴﺮ ﺳﺎﻟﻚ ﺗﺬﮐﺮ ﻣ&= #65268;ﺪﻫﺪ،که ﺒﺎﻳﺪ ﻋﻬﺪ ﺍﻟ&= #65204;ت ﺘﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65191;ﻮﺩﺭﺍ ﺍﺟﺮﺍ ﮐﻨﺪ.ﻭﺑ&= #65166; ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﺑﺸﻬﻮﺩ ﺁﺧﺮ ﺗ&= #65262;ﻟﺪ ﭘﻴﺸﻴﻦ ﺧﻮﺩ،= 5193;ﺭ ﺗﺴﻠﻴﻢ ﺩﺭﺁﻳ&#= 65194; ﻭﻟﺒّﻴﻚ ﺑﮕﻮ= 5267;ﺪ. ﻭالاّ ﺍﮔﺮ ﻗʋ= 70;ﻠﺎ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﻧﻤﻰ ﺩﺍﺷﺘﻨﺪ&#= 1548; ﺍﮐﻨﻮﻥ ﺩﺭ ﺻﻮ&= #65197;ﺕ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺑ&= #65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻧﻤﻴﺸ&#= 65194;ﻧﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻣ&= #65198;ﺍﺗﺐ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺧﻮﺩ ﻣﻰ ﺑﻮﺩﻧ&= #65194;،ﮐﻪ ﻓﺮﺍﻭﺍﻥ ﻣﻰ ﺑ&= #65268;ﻨﻴﻢ.ﻟﺬﺍ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65231;ﻴﺮﺳﺎﻟﻚ ﺑﺸﺮﻯ،ﺑﻬﻤﺎA= 253; ﻣﺮﺍﺗﺐ ﺍﻧﻮﺍ&#= 65225; ﺣﻴﻮﺍﻧﻰ ﺳﻘﻮ&#= 65217; ﻣﻘﺎﻣﻰ ﺧﻮﺍﻫ&#= 65256;ﺪ ﮐﺮﺩ، ﺗﺎ ﭘﺶ ﺍ&= #65199; ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳ&= #65166;ﻝ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﭘ&= #65198; ﻋﺬﺍﺏ ﺣﻴﻮﺍﻧ&#= 65264; ﺑﺎ ﺗﮑﺎﻟﻤﻠﺎ&#= 65173; ﻃﺒﻴﻌﻰ ﺩﻭﺑﺎ&#= 65197;ﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﻧﻮﺭ&= #65239;ﺎﺋﻢ ﺑﺎﻳﺪ ﭘﻴﺶ ﺑﺮ&= #65261;ﻧﺪ ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭ&= #65235;ﺖ.ﭼﻮﻥ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ.ﮐﻪ ﺷﺪﻥ ﻭ= ﺻﻴﺮﻭﺭﺕ ﻭ ﮐﻴﻨﻮﻧﺖ ﻓﺮ&= #65251;ﺎﻥ ﮐﻦ ﺭﺍ،ﺑﺘﺪﺭ= 5267;ﺞ ﺩﺭ ﻗﺮﻭﻥ ﻭﺍﻋ&= #65212;ﺎﺭ ﺩﺭ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ&= #65183;ﻤﺎﺩﻯ ﻭ ﺍﻧﻮﺍع ﮔﻴﺎ&#= 65259;ﻰ ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ &#= 65235;ﺮﺍﻭﺍﻥ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺍﻟﮕﻮ= 5263; ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ &= #65251;ﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﻨﺪ.ﺗﺎ ﺑﺮ&= #65165;ﻯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﻧﺪ، ﺗﺎ ﺩﺭ ﺍﺑﺪﻳّ&#= 65174; ﻣﻄﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﺨﺪﺍﻯ ﺍﻟﻠﻪ &= #65197;ﺍ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ &= #64400;ﻪ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ.&= #65261;ﺍﻟّﺎ ﺑﺎ ﮐﺎﺭﻣﺎﻫﺎ&#= 65263; ﻣﺠﺪﺩ ﺭﻭﺑﺮﻭ&#= 65251;ﻴﺸﻮﻧﺪ.<o:p></o:p> = 4404;ﺮچه عشق ﺻﻮﻓﻴّﻪ ʋ= 65;ﻟﻬﻰ،ﻭﻋﺎﻣﻞ ﺩﺭ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻫﺴﺘﻨﺪ، ﺩﺭﻧ= 5260;ﺎﻳﺖ ﻋﺸﻖ ﻭﺭﺯﻯ= ; ﺧﻮﺩ،ﺑﻠﺎ ﻣﺒﺎﻟﺎﺗﻰ ﻭ ﺑ&= #65264; ﺗﻔﺎﻭﺗﻰ ﺑﺨﻮ&#= 65193; ﻭﺟﻬﺎﻥ ﺑﺸﺮﻯ&#= 1548;ﭼﻪ ﺭﺳﺪ ﺑﺠﺎﻥ ﺷﻴ&= #65198;ﻳﻦ که ﻔﺮﺩﻳّﺖ ﺧA= 262;ﺩﺭﺍ ﻧﻴﺰ ﻓﺮﺍﻣﻮش &#= 65252;ﻴﻨﻤﺎﻳﻨﺪ.ﻭA= 169;ﺮﺍی اﻳﻦ ﻓﺮﺍﻣﻮﺷ= 5264; ﮐﻪ ﺩﺭ ﻣﻨﻄﻖ ﻭ= ﻋﻘﻞ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﺩﺭﺳﺖ ﻧ&= #65268;ﺴﺖ.ﻭﻣﺤﺮﻭﻣ= 5268;ّﺖ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻓﻌﻠﻰ ﺧ&= #65262;ﺩﺭﺍ،که هماﻥ ﺑﻬﺸﺖ ﻣA= 262;ﻋﻮﺩ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65153;ﻧﻬﺎ ﺑﻮﺩﻫﻨﺎﭼﻴﺰ= 5251;ﻨﻄﻘﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﻭ ﺻ= ﻮﻓﻰ ﺩﻳﺪﺍﺭ ﺧﺪﺍﻯ &= #65191;ﻮﺩﺭﺍ،ﺩﺭﮐʋ= 66;ﺭ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬ&#= 1740; ﻨﻴﺰ ﻣﻴﺒﻴﻨﻨ&#= 65194;.ﻭﺣﺘﻰ ﻣﻴﮕﻮﻳﻨﺪ،ﺍA= 267;ﻦ ﻋﺸﻖ ﺁﻧﻬﺎ ﺍﺯ&= #65251;ﺮﺍﺗب ﺨﻮﺩ ﺧﻮﺍﻫﻰ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﺑﺮﺗﺮﻯ ﺟﻮﺋﻰ &= #65169;ﺎﺷﺪ ﺍﮔﺮ ﺩﺭ ﺩﻭﺭﻩ = ﺳﻠﻮﻙ ﭼﻨﻴﻦ ﺑﺎﺷﺪ، &#= 65153;ﻧﺮﺍ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65261;ﺍﻟﻬﻰ ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ ﻣﻴﺪﺍﻧﺪ . ﻭﻟﻰ= ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺧﻮﺩﺧﻮﺍﻫﻰ ﻧ&#= 65194;ﺍﺷﺘﻪ، ﻭ ﺣﺘﻰ ﺍﺯ= ; ﻣﺮﺯ ﻫﻤﮑﺎﺭﻯ ﮐﻪ ﺩ&= #65197; ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺩ&= #65165;ﺷﺘﻪ، ﺑﻤﺮﺣﻠﻪ ﻓﺪﺍ&#= 64400;ﺎﺭﻯ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﻴﺮﺳﺪ، ﻧﻪ ﺍ&#= 65267;ﻨﮑﻪ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑ= ﺪﻫﺪ،ﺑﻠﮑﻪ ﮔﺬﺷﺖ ﻭ ﻧﻬﺎﻳ&= #65174; ﺧﺪﻣت ﺮﺍ ﺑﺴﺎ&#= 65247;ﮑﺎﻥ ﺧﻮﺩ،ﻭ ﺩﻳﮕﺮ &#= 65165;ﻧﺴﺎﻧﻬﺎ ﻣﻴﮑﻨﺪ،که ﺤʋ= 76;ﻰ ﺍﻭﻟﻴﺎی اﻟﻬ= 40; ﺮﺍ ﺑﺎﻭﺭﻧﺪﺍﺭﻧ= 5194;. ﺑﺎﺯ ﺍﻧﺠﺎم ﻤ&#= 65268;ﺪﻫﻨﺪ.ﺍﮔﺮ ﺗﮑﺎﻣل ﺠﻮﺋﻰ &#= 65191;ﻮﺩﺧﻮﺍﻫﻰ ﺑﺎﺷﺪ ﺩﺭﺳﺘﺮ&#= 65267;ﻦ ﺧﻮﺩﺧﻮﺍﻫﻰ ﺍ&#= 65203;ﺖ.ﻭﻟﻰ </spa= n>ﺍﻳﻦ ﺧﻮﺩ ﺳA= 166;ﺯﻯ ﺍﺳﺖ،ﮐﻪ ﻫﺮ ﻣ&#= 65188;ﺼّﻞ ﻋﻠﻤﻰ ﻣﻴﮑﻨﺪ.&= #65261; ﮐﺴﻰ ﺍﺯ ﺧﻮﺩﺧ&= #65262;ﺍﻫﻰ ﻣﻴﮕﻮﻳﺪ،ﮐﻪ = 5191;ﻮﺩ ﻣﺪﺍﻡ ﺧﻮﺩﺧﻮ&#= 65165;ﻫﻰ ﺩﺍﺭﺩ.ﻭﺁﻧﺮﺍ &= #65235;ﻄﺮﺕ ﻭ ﻃﺒﻴﻌﺖ ﺣﻴﺎ&= #65175;ﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ&#= 1548;ﮐﻪ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #64404;ﻴﺮﺩ.ﺣﺘﻰ ﺍﮔﺮ ﺑﻀﺮﺭ ﺩﻳ&= #64405;ﺮﺍﻥ ﺑﺎﺷﺪ. ﺩﺭ ﺍﺳﺘ= ﻐﺮﺍﻕ ﻋﺎﺷﻘﺎﻧﻪ ﺻﻮ&#= 65235;ﻴّﻪ،ﻣﺎﻧﻨﺪ ﺍﺳﺘﻐﺮﺍﻕ ﺩﺭ &= #65191;ﻮﺍﺏ ﺍﺳﺖ.ﻭﺍﺯ ﺯﻣﺎ&= #65253; ﺑﺎﺳﺘﺎﻥ ﺩﺭ ﺍ&= #65261;ﭘﺎﻧﻴﺸﺎﺩ ﻭﻭﺩﺍﻧﺘﺎ ﺑﺒ&#= 65228;ﺪ ﻣﻰ ﺑﻴﻨﻴﻢ، ﮐ&#= 65258; ﺍﺯ ﺍﺗّﺤﺎﺩ ﺷ&#= 65192;ﺺ ﺳﺎﻟﻚ ﺩﺭ ﺭﻭﺡ = ﺧﻮﺩ،ﺑﺎ ﺭﻭﺡ ﺑﺮﺗﺮ ﺍﻟ&= #65260;ی ﺨﻮﻳﺶ،ﺩﺭﻳﻚ = 5207;ﺒﻪ ﺧﻮﺍﺏ،ﻭﺣﺘﻰ = 5193;ﺭ ﺧﻮﺍﺏ ﺭؤﻳﺎﺋ= 5264;، ﻳﺎ ﺣﺎﻟﺖ ﺧﻠﺴ&= #65258; ﺍﺗّﺤﺎﺩ ﺩﺳﺖ &#= 65251;ﻴﺪﻫﺪ. ﻭﻫﺮ ﻭﻟﺎﻳﺖ ﺍ&= #65247;ﻬﻰ ﺷﺸﮕﺎﻧﻪ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺁﻥ،ﭘس ﺍﺯ ﺗﺠ= 5194;ﻳﺪ ﺷﻬﻮﺩﻫﺎﻯ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﺑ&= #65268;ﻚ ﺷﻬﻮﺩ ﻧﻮﺭﻯ ﺑ&= #65198;ﺗﺮ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﺩ&= #65197; ﻭﺩﺍﻧﺘﺎ ﺩﻳﻦ &= #65261;ﺩ ﻭ ﻭﺩﺍﺩ ﻭﻣﺤﺒ&= #1617;ﺖ ﺑﻨﻮﺭ ﺣﺴﻴﻨﻰ&#= 1548; ﻭﺩﺭ ﻭﻟﺎﻳﺖ ﻣ&= #65268;ﺘﺮﺍ ﺑﺸﻬﻮﺩ ﺩﻭﻡ ﺣ&= #65204;ﻨﻰ ﺩﺭ ﺗﺴﻤﻴﻪ ﺟﺪ&= #65267;ﺪ ﻣﺤﻤﺪﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ ﻭﺩﺭ ﺑﻮﺩﻳﺴﻢ &= #65169;ﻨﻮﺭ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﻭ&= #65193;ﺭ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﺯﺭﺩﺷﺖ ﺑﻨﻮﺭ &= #65165;ﻳﻠﻴﺎ ﻳﺎ ﺷﻬﻮﺩ ﻣﺮﺗ&= #65216;ﻮﻯ،ﻭ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺴ&= #65268;ﺢ ﺑﻨﻮﺭ ﭘﻨﺠﻢ ﻣ&= #65212;ﻄﻔﻮﻯ،ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ ﺩﺭ ﻧﻬ&= #65166;ﻳﺖ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ </spa= n>ﺍﻟﻘﺪس ﺑﺪ᥷= 7; ﻣﻨﻴﺮ ﻣﻴﺮﺳﻨﺪ. ﮐﻪ ﭘ= ﺎﻳﺎﻥ ﻭﻇﻴﻔﻪ ﻭﺍﺟﺐ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﺗﺎ ﻧﻮﺑﺖ ﻭﻟﺎﻳﺖ &= #65259;ﻔﺘﻢ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺑʋ= 98;ﺳﺪ.ﮐﻪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻣﻴﺮﺳﻨﺪ.ﻭ ﺳﺎ&= #65247;ﮑﺎﻥ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺑ&= #65256;ﻮﺭ ﺭﺣﻤﺎﻥ ﻭﺣﺘﻰ &= #65227;ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﻣﻴﺮﺳﺎﻧﺪ. ﮐﻪ = ﻧﺎﻣﻰ ﺍﺯ ﺍﻭ ﻧﺪﺍﺭﻳ&= #65250;، ﻭ ﻣﻬﺪﻯ ﺧﻮﺍﻫ&= #65194; ﮔﻔﺖ.ﻭﻫﺮﺑﺎﺭ ﺳﺎﻟﮑﺎʌ= 53; ﻭﻟﺎﻳﺘﻬﺎ ﭘس ﺍﺯ ﺗﺄﻣﻴﻦ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ،ﺑﻨﺠﺎA= 173; ﺍﺯ ﭘﻴﻤﺎﻥ ﺧﻮ&= #65193; ﻣﻴﺮﺳﻨﺪ.ﻭﻟﻰ &= #65227;ﻬﺪ ﺍﻟﺴﺘﻰ ﺑﺎ ﻧﻮ&= #65197; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ،ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘ&= #65198; ﺑﻌﺪﻯ،ﭼﻮﻥ ﻧ= 5262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5176;ﺠﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﺁﻥ ﻧ&= #65262;ﺭ ﺷﻬﻮﺩﻯ، ﺑﺎﺯ &#= 65193;ﺭ ﺗﺴﻠﻴﻢ ﺑﺎﺷﻨ&#= 65194;.ﮐﻪ ﺍﻟﺒﺘﻪ ﺭﻭﺵ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺎﻫﺰﺍ&#= 65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 1548;ﻫﺮﮔﺰ ﺷﺒﺎﻫﺘﻰ ﻫﻢ ﺑ&= #65166; ﺭﻭﺵ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺩﺭ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺁﻥ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺁﻧ&= #65166;ﻥ ﭼﻬﺎﺭﺑُﻌﺪﻯ = 5175;ﻤﺎﻡ ﮐﻬﮑﺸﺎﻥ ﺭﺍ ﺳ&= #65268;ﺮ ﻭ ﺳﻴﺎﺣﺖ ﻣﻴﮑ&= #65256;ﻨﺪ.ﺩﺭ ﻫﺮﺣﺎﻝ ﻭﺍﺻﻠ&#= 65166;ﻥ ﻫﺮﻳﻚ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ ﺩﺭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ،ﺍﻳﻦ ﻫ= 5252;ﺎﻧﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻫﺮ ﺷﻬﻮﺩ= ;ﻯ ﻳﻚ ﺷﺐ ﻗﺪﺭﻯ ﻭ= ﻳﻚ ﻋﻤﺮ ﺻﺪﺳﺎﻟﻪ &= #65247;ﺎﺯﻡ ﺩﺍﺭﺩ،ﮐﻪ ﺑﺪ= 5165;ن ﺒﺮﺳﻨﺪ.ﻭﻫﺮﺑ&#= 65166;ﺭ ﺑﺎ ﻳﻚ ﻣﺮﮒ ﻣﻴ= ﺘﻮﺍﻥ ﻧﻮﻉ ﻳﺎ ﻓﺼﻞ ﻧ= ﻮﻋی ﺨﻮﺩﺭﺍ ﺑﺎﻟﺎ &= #65169;ﺮﺩ.ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻋﺸﻖ ﺑ&= #64345;ﺎﺋﻴﻦ ﺗﺮ ﺑﺨﺸﺶ ﻭﺭﺣ&= #65252;ﺖ ﺍﺳﺖ،ﻭ ﻋﺸﻖ ﺑ&#= 65260;ﻢ ﺳﻄﺢ ﻭﻟﻮ ﻧﺴﺒ&= #65264;،ﺗﺒﺎﺩﻝ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65165;ﺳﺖ.ﻭ ﻋﺸﻖ ﺑﺒﺎﻟﺎﺗ&#= 65198; ﺗﺴﻠﻴﻢ ﮐﺎﻣﻞ &= #65251;ﻴﺒﺎﺷﺪ. ﺑﻨﺤﻮﻯ ﮐﻪ ﺍﻧ&= #65204;ﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﻧﺨﻮﺍﻫﺪ ﺩﻳﺪ.&= #64400;ﻪ ﺍﺳﺘﻘﺎﻝ ﻭ ﺁﺯ&= #65165;ﺩﻯ ﻋﻤﻠﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ.ﻭﺑﻌﻘﻞ ﺧﻮﺩ ﺑﺨﻮﺍﻫﺪ &= #64400;ﺎﺭﻯ ﮐﻨﺪ.ﻭﺗﻮﺣﻴﺪ &= #65235;ﻠﺴﻔﻰ ﭼﻮﻥ ﺗﻮﺣﻴﺪ ﺭ&= #65261;ﺣﻰ ﺳﺎﻟﮑﺎﻥ ﻧﻤﻰ &= #65169;ﺎﺷﻨﺪ.ﮐﻪ ﺁﻧﺎﻥ ﺷﺒﻰ ﺭﺍ = ﺑﺎﻧﺪﺍﺯﻩ ﻳﻚ ﺷﺐ ﺭﻫﺮﻭﻯ = ﻣﻴﮑﻨﻨﺪ،ﻭ ﺍﻳﻨﺎﻥ ﺳﺎﻟﻚ &= #65175;ﺎ ﺷﺒﻰ ﺭﻫﺮﻭﻯ ﺻ&= #65194; ﺳﺎﻟﻪ ﺭﻫﺮﻭﻯ &= #65193;ﺍﺭﻧﺪ. ﻭﺩﺭ ﺳﺎﻟﮑﺎﻥ &= #1548; ﻋﺸﻖ ﻭﻋﺎﺷﻖ ﻭ&= #65251;ﻌﺸﻮﻕ ﻳﮑﻰ ﻣﻴﺸﻮﻧﺪ&#= 1548; </spa= n>ﮐﻪ ﻫﻤﺎﻥ ﺗ= 79;لیث ﻣﺴﻴﺢ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺑﺎﺷﺪ.ﻭﭼﻮﻥ ﺳ&= #65166;ﻟﻚ ﺍﺯ ﺣﺎﻟﺖ ﺧﻮﺍ&= #65167; ﻭﺧﻠﺴﻪ ﻭ ﺑﻴﺨ&= #65262;ﺩﻯ ﭼﻨﻴﻦ ﺍﺗﺤﺎﺩ&#= 65263; ﺑﻴﺪﺍﺭ ﮔﺮﺩﺩ&#= 1548;ﺗﻮﻟﺪ ﺩﻭﻣﻰ ﻳﺎﻓﺘﻪ&#= 1548;ﮐﻪ ﺟﺎﻯ ﺟﺸﻦ ﮔﺮﻓ&= #65176;ﻦ ﻭ ﻋﻴﺪ ﺳﻌﻴﺪ ﺩ= ﺍﻧﺴﺘﻦ ﺩﺍﺭﺩ.ﮐﻪ ﻣﺴﻴ&= #65186; ﺩﺭﺳﻰ ﺳﺎﻟﮕﻰ&#= 1548;ﻭﻣﺤﻤﺪ ﺩﺭ ﭼﻬﻞ ﺳﺎﻟﮕ&= #65264;،ﺑﺎﻳﻦ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺭﺳﻴﺪ.ﻭﺍﻟﻬﻰ &= #65175;ﺮ ﺍﺯ ﺳﻮﺍﺑﻖ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﭘﻴﺪﺍ ﮐﺮ&= #65193;ﻩ </spa= n>ﺍﺳﺖ. ﻭﮐﺴﺎA= 255;ﻰ ﮐﻪ ﺍﻳﻦ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣﻠﺎﺕ ﺷ&#= 65260;ﻮﺩی ﺮﺍ ﻧﻨﻤﺎﻳﺪ، &#= 65187;ﺘﻤﺎ ﭘس اﺯﻣﺮﮒ ﺩﻭ= 4380;ﺎﺭ ﻗﻬﻘﺮﺍﻫﺎﻯ ﺭ&#= 65261;ﺣی ﻤﻴﮕﺮﺩﻧﺪ.ﻭ ﮔ&= #65196;ﺷﺘﻪ ﻫﺎﻯ ﮔﻴﺎﻫﻰ ﻭ&= #65187;ﻴﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ ﺧﻮﺩ ﺭ= ﺍ ﺗﮑﺮﺍﺭ ﺧﻮﺍﻫ&#= 65256;ﺪ ﮐﺮﺩ. ﮐﻪ ﺩﺭ ﺑﺸ= ;ﺮﻳّﺖ ﻣﺠﺪﺩ ، ﺣﺘﻤﺎ &= #65169;ﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ،ﭘس ﺍﺯ ﻣﻘﺪﻣ= 5166;ﺕ ﺁﻥ ﺑﺮﺳﻨﺪ.ﻭﻓ&= #65198;ﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍ&= #65193;ﻩ ﺑﺎﺷﻨﺪ،ﮐﻪ ﺣ= 5176;ﻤﺎ ﻧﻴﺰ ﺍﻧﺠﺎﻡ ﺧ&= #65262;ﺍﻫﻨﺪﺩﺍﺩ. ﺧﻄ= ﺎﻯ ﻫﻤﻪ ﺯﺑﺎﻧﻬﺎ&#= 65263; ﺑﻴﺎﻧﻰ ﺍﺯ ﺍﺣ&= #65262;ﺍﻝ ﻋﺸﻖ ﻭ ﺳﻠﻮﻙ ﻭ= ﺷﻬﻮﺩ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65175;ﺼﻮﺭ ﻣﻴﮑﻨﻨﺪ، ﺗﻨ= 5260;ﺎ ﺯﺑﺎﻥ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ ﮐﻪ ﺑﻴﺎﻥ ﮐﻨﻨ&= #65194;ﻩ ﺩﺭﺳﺖ ﻋﺸﻖ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﺍﻳﻦ ﻳﻚ ﺗﻌﺼّ&#= 65168; ﻋﻠﻤﻰ ﻭﻫﻤﻴﺸ&#= 64405;ﻰ ﺍﺳﺖ.ﭼﻮﻥ ﻫﺮ ﺯ= ﺑﺎﻥ ﺍﺯ ﻳﻚ ﺳﻄﺢ ﻋﻘ= ﻠﻰ ﻭ ﺍﺳﺘﺪﻟﺎﻟﻰ &= #65165;ﺯ ﻋﺸﻖ ﻣﻴﮕﻮﻳﺪ. = ﻭﻟﻰ </spa= n>ﺯﺑﺎﻥ ﺟﺎﻣʌ= 26; ﺗﺮ، ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺯ&= #65169;ﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ،ﺗﻨﻬﺎ = 5199;ﺑﺎن عرﻓﺎن ﺴﻠﻮﮐ®= 0; است که ﺍﺯ ﻣﺤʌ= 46; ﻋﻤﻴﻖ ﺗﺮﻳﻦ ﻭ ﻋﻤﻠﻰ = ﺗﺮﻳﻦ ﺳﻄﺢ ﻋﻘﻞ ﺍﻟﻬ&= #65264; ﺑﻴﺎﻥ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﻭﻟﺪﻧّﻰ ﺍﻟﻬ= 5264; ﺑﺎﻟﺎﺗﺮﻯ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻫﻤﺎﻥ ﺯﺑﺎﻥ ﺷ&= #65260;ﻮﺩﻫﺎﻯ ﺩﻳﺪﻧﻰ ﻭ ﺍﺣﻮ&= #65165;ﻝ ﺭؤﻳﺎﺋﻰ ﺑﺮﺍ= 5263; ﺳﺎﻟﻚ ﻭﺷﺎﻫﺪ&#= 1548;ﺁﻧﮕﺎﻩ ﺗﻨﺰﻳﻞ ﺑﺰﺑﺎ&#= 65253; ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65165;ﻭﻟﻴﺎ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5187;ﻘﻴﻘﺖ ﮔﻮﺋﻰ ﺩﺍﺭﻧﺪ.&= #64404;ﺮﭼﻪ ﻣﻄﻠﻖ ﺣﻘﻴﻘﺖ &= #65255;ﻴﺴﺖ.ﻭﻟﻰ ﺩﻳﺪﻧﻰ ﻫﺎﻯ ﺧ&= #65262;ﺩﺭﺍ ﺍﺯ ﻣﺮﺍﺗﺐ ﺗﺠ&= #65248;ّﻴﺎت اﻟﻬﻰ، ﻭﻧﺘﻴA= 184;ﻪ ﻋﺸﻖ ﻭﺭﺯﻯ ﻫﺎ&= #1740; اﻟﻬی ﺨﻮﺩ ﻣﻴ= 4405;ﻮﻳﻨﺪ، ﻭﻧﻪ ﺍﺯ ﻣﺤﻞ ﺷ= ﻨﻴﺪﻧﻰ ﻫﺎﻯ ﮐﺴﺎﻧﻰ ﮐ&= #65258; ﺑﺪﺭﺳﺘﻰ ﻫﻢ ﮔ&= #65236;ﺘﻪ ﺑﺎﺷﻨﺪ ﻣﺮﺩﻩ &= #65165;ﻧﺪ.ﻭ ﮐﻠﺎﻡ ﺁﻧﻬﺎ ﻣ&= #65256;ﺎﺳﺐ ﺯﻣﺎﻥ ﺟﺪﻳﺪ ﻣ&= #65166; ﻧﻤﻰ ﺑﺎﺷﺪ. ﻣﺎ= ﻫﻴّﺖ ﺫﺍﺗﻰ ﻋﺸﻖ،ﺩ= 5197; ﻫﺮ ﺣﺎﻝ ﺑﻬﺮ ﺯ= ﺑﺎﻥ ﮐﻪ ﺑﺎﺷﺪ ﻭﺑﺎ = ﻫﻤﻪ ﺯﺑﺎﻧﻬﺎ،ﺑﺎA= 199; ﻣﻌﻠﻮﻡ ﺷﺪﻧﻰ &= #65255;ﻴﺴﺖ.ﮐﻪ ﻫﺮﮐس ﺑﺎﻳﺪ ﺷ&#= 65192;ﺼﺎ ﺧﻮﺩ ﺭﻫﺮﻭﻯ ﺍ&= #65247;ﻬﻰ ﮐﻨﺪ،ﻭﭘس ﺍﺯ = 4344;ﺎﮐﺴﺎﺯﻯ ﻫﺎﻯ ﺭﻭﺍﻥ،ﺁ= 5255;ﭽﻪ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ &= #65169;ﺒﻴﻨﺪ.ﻭ ﻣﻴﺘﻮﺍﻧﺪ ﻫﻤ&#= 65166;ﻥ ﺭﺍ ﺑﺮﺍﻯ ﻫﻢ ﺳ= ﻄﺤﺎﻥ ﻋﻘﻠﻰ ﻭﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺧﻮﺩ ﺑﮕﻮﻳﺪ.ﻭ&= #65165;ﻟّﺎ ﺑﺎﻟﺎﺗﺮﺍﻥ ﺑ&#= 65166;ﺯ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ = ﮔﻔﺘﻨﻰ ﻭﺩﻳﺪﻧﻰ ﻫﺎﻯ &= #65207;ﺎﻫﺪﺍﻥ ﮔﺬﺷته اﻧﺪ. ﻭ &#= 65169;ﻬﺘﺮ ﻭﺑﻴﺸﺘﺮ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ،ﮐﻪ ﻣﺎﻫﻴّﺖ ﺫﺍﺗ= 5264; ﻋﺸﻖ ﺩﺭ ﻫﺮ ﺣﺎ= ﻝ ﺩﺭ ﺯﺑﺎﻧﻬﺎﻯ &= #65251;ﺨﺘﻠﻒ ﻓﺮﻕ ﻣﻴﮑﻨﺪ.ﻭ&= #65199;ﺑﺎﻥ ﺷﻬﻮﺩﻯ ﻣﻠﮑﻮ&#= 65175;ﻰ ﻭ ﺣﺘﻰ ﺟﺒﺮﻭﺗ&= #65264; ﺍﺳﺖ.ﺍﮔﺮ ﺑﺮﺍ&= #65263; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﺎﺩﻩ ﻭﻣﺎﻫﻴّﺘﻰ ﻗ= 5166;ﺋﻞ ﺑﺎﺷﻴﻢ،ﮐﻪ ﺑ= 5240;ﻮﻝ ﻋﺮﻓﺎ،ﻣﺎﻫﻴ= 17;ﺖ ﻋﻘﻠﻰ ﺩﺍﺭﺩ،= 5261;ﻳﺎ ﻣﻴﮕﻮﺋﻴﻢ. که &#= 65252;ﺎﻫﻴت ﻤﺎﺩه ﺘﺤت ﺃث= 40;رﻯ ﺩﺍﺭﺩ.ﮐﻪ ﺍﺻﻞ = ﻣﺎﻫﻴّﺘﻬﺎﻯ ﻣﺎﺩﻯ ﺃﺗﻤﻰ ﻧ&= #65166;ﺳﻮﺗﻰ ﻭﺑﺸﺮﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﺍﻳﻦ ﻣﺎﻫﻴﺖ ﺭ&= #65261;ﺍﻥ ﺑﺸﺮﻯ،ﻗﺒﻞ ﺍ= 5199; ﺗﻌﺎﻟﻰ ﮐﺎﻣﻠ&#= 65166; ﺑﻴﻮﻟﻮﮊﻳﻚ ﻭ &= #65255;ﺘﻴﺤﻪ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﻣﺠﻤﻮﻋﻪ ﺍﺯ ﻋﺎﺩﺍﺕ ﺳﺎ&= #65267;ﺒﺮﻧﻴﺘﻴﻚ ﺷﺪﻩ ﻭ ﻣﻠﮑﻪ ﮔ= ﺮﻭﻳﺪﻩ ﺍﺳﺖ،ﮐﻪ ﻣﻴﺘ= 5262;ﺍﻥ ﺁﻧﺮﺍ ﻧﺸﺨﻮﺍ&#= 65197; ﻣﻨﻘﻮﻟﺎﺕ ﺍﻧ&#= 65204;ﺎﻧﻬﺎﺋﻰ ﺩﺍﻧﺴﺖ، ﮐﻪ ﻣ&#= 65198;ﺩه اﻧﺪ،ﻭﻳﺎ ﺍﮔA= 198; ﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ&#= 1548;ﻧﻴﻤﻪ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ.&= #64344;س ﺑﻴﺎﻧﺎﺕ ﮐﺎﻣ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ ﺣﺘﻰ ﺩﺭ = ﻫﺮﻭﻟﺎﻳﺖ ﻭ ﻫﺮ ﻣﻘﺎﻡ ﺷﻬ= ﻮﺩﻯ ﻣﺸﺎﺑﻪ،ﻣﺘﻔA= 166;ﻭﺕ ﺩﺭ ﺩﻳﺪﻧﻰ ﻫﺎ = ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕﻟ&#= 65194;ﻧّﻰﻳﮑﺪﻳﮕ᥷= 8;ﺍﺳﺖ.<o:p></o:p> = 5219;ﺮﻓﺪﺍﺭﺍﻧﺰᥴ= 9;ﺎﻥ ﻓﻠﺴﻔﻰ ﻣﻌﺘﻘ&#= 65194;ﻧﺪ،که ﺰﺑﺎن ﻔﻠﺴﻔﻰ &#= 65183;ﺰﺋﻰ ﺍﺑﺘﺪﺍﺋی اﺳ= 78; ﻮ ﺗﮑﻤﻴل ﻨﻤﻴﺒ= 5166;ﺷﺪ.ﺑﻠﮑﻪ ﮐﻮﺷﺸﻬﺎﺋﻰ ﺑ&#= 65198;ﺍﻯ ﻋﺒﻮﺭ ﺍﺯ ﺗﻤﺎ&= #65249; ﺗﺼﻮﺭﺍﺕ ﺭﻣﺰ&#= 65263; ﻭ ﺳﻤﺒﻮﻟﻴ&= #65242; ﺍﺳﺖ.ﮐﻪ ﺷﺎﻣﻞ = ﺗﻤﺎﻡ ﺯﺑﺎﻧﻬﺎﻯ ﺑﻴ&#= 65166;ﻧﻰ ﺩﻳﮕﺮ ﺍﺯ ﻋﺸﻖ = ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﺩﺭ ﻫﺮ ﺩ= ﺭﺟﻬﺎﻯ ﺍﻧﺤﺮﺍﻑ ﺍﺯ ﺣ&= #65240;ﻴﻘﺖ ﺷﻴﺌﻰ ﻫﺴﺖ، ک= 607; ﺒﺮﺩﺍﺷﺖ ﻧﺎﺩ&#= 65197;ﺳﺖ ﺍﺯ ﺳﻤﺒﻮﻟﻬﺎ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ.ﻣ= 5268;ﮕﻮﻳﻨﺪ ﺑﺎﻳﺪ ﻋﺸﻖ ﺭﺍ = ﺑﺎ ﺭﻭﺡ ﻓﻠﺴﻔﻰ ﻃ&= #65264; ﮐﺮﺩ،ﮐﻪ ﻫﻤﻪ &#= 65199;ﺑﺎﻧﻬﺎ ﺭﺍ ﻣﻴﺸﻨﺎﺳﺪ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ،ﺯ= 5169;ﺎﻥ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ &= #65197;ﺍ ﻧﻤﻰ ﺷﻨﺎﺳﺪ، &#= 65261; ﺑﺮﺩﺍﺷﺖ ﮐﺎﻣ&#= 65248;ﺎ ﻣﺎﺩﻯ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ ﻣﻌﺸﻮﻕ &= #65203;ﺎﻗﻰ ﻣﻴﺨﺎﻧﻪ ﻣﻴﺸ&#= 65262;ﺩ،ﻭﻟﻰ ﻣﺨﺎﻟﻔﻴﻦ ﺯﺑ&#= 65166;ﻥ ﻓﻠﺴﻔﻰ ﺁﻧﺮﺍ &= #65267;ﮑﻰ ﺍﺯ ﺩﻳﮕﺮ ﺯﺑﺎ&= #65255;ﻬﺎ ﻣﻴﺪﺍﻧﻨﺪ ﻭﺧ&#= 65220;ﺮﻧﺎﮐﺘﺮ.ﺯﻳA= 198;ﺍ ﻓﻠﺴﻔﻪ ﺑﻠﻬﺠ&#= 65258; ﻫﺎ ﻭﻣﮑﺎﺗﺐ ﺯ&= #65267;ﺎﺩﻯ ﺩﺭﻣﻴﺂﻳﺪ، ﺑ= 5220;ﻮﺭﻳﮑﻪ ﻟﻬﺠﻪ ﻫﺎﻯ ﻳﮑ&= #65194;ﻳﮕﺮ ﺭﺍ ﻧﻤﻰ ﻓﻬﻤﻨ&= #65194;،ﺯﻳﺮﺍ ﺗﻔﺎﻭﺕ ﻣﻘﺎﻡ &= #65227;ﻘﻠﻰ ﺩﺍﺭﻧﺪ.ﭘس ﺗﻔ&#= 65166;ﻭﺕ ﺩﺭ= ﺑﻴﺎﻥ= ; ﻓﻠﺴﻔﻪ ﻣﺎﺩﻯ ﭼﻨﻴﻦ ﺍ&= #65203;ﺖ.ﻭ ﻓﻠﺴﻔﻪ ﻋﺮﻓﺎ&#= 65255;ﻰ ﻗﺪﺭﺕ ﺗﻨﺰﻳﻞ &= #65251;ﻄﺎﻟﺐ ﺧﻮﺩ ﺑﺴﻄﻮﺡ ﭘ&= #65166;ﺋﻴﻦ ﺗﺮﺭﺍ ﺩﺍﺭﺩ.ﻭ = ﻓﻠﺴﻔﻪ ﻋﺮﻓﺎﻧﻰ ﺑﺮﺗ&#= 65198;ﻳﻦ ﺑﻴﺎﻥ ﺍﺳﺖ،ﻭ &#= 65193;ﺭ ﺻﻒ ﺁﻣﺎﺩﮔﻰ ﺗ&= #65228;ﺎﻟﻰ ﻫﺎﻯ ﺑﻴﺸﺘﺮ.ﻫ&= #65256;ﻮﺯ ﻓﻠﺎﺳﻔﻪ ﺑﺮﻫ&#= 65268;ﭻ ﺗﻌﺮﻳﻔﻰ ﻣﺸﺨ&#= 65210; ﺑﺮﺍﻯ ﻋﺸﻖ ﻣﻮ&= #65235;ﻖ ﻧﺸﺪﻩ ﺍﻧﺪ.ﭘس &= #65255;ﻘﺎﻁ ﺗﻔﺎﻭﺗﻬﺎ ﺩﺭ &= #65175;ﻌﺮﻳﻔﺎﺕ ﺍﺳﺖ.ﻳﻌﻨﻰ ﭼﮕ&= #65262;ﻧﻪ ﻣﻌﺮﻓﺘﻰ ﺍﺯ ﻭ&= #65165;ﮊﻩ ﻋﺸﻖ ﻭﺣﺘﻰ ﺩﻳ&= #64405;ﺮ ﻭﺍﮊﮔﺎﻥ ﻓﺮﻫ&#= 65256;ﮓ ﺍﻧﺴﺎﻧﻰ ﺩﺍﺭ&#= 65255;ﺪ،ﮐﻪ ﻓﻬﻢ ﻣﺨﺘﻠﻒ ﻭ&= #65169;ﻴﺎﻧﻰ ﻣﺘﻔﺎﻭﺕ ﺩﺍﺭ&#= 65255;ﺪ.ﭘس ﻫﻤﺪﻳﮕﺮ ﺭﺍ ﻧ&= #65192;ﻮﺍﻫﻨﺪ ﻓﻬﻤﻴﺪ ﺧﻮﺩ ﻓ&= #65248;ﺴﻔﻪ ﻣﺤﺒﻮﺏ،ﺑﺮﺧA= 264; ﻣﺘﻔﮑّﺮﻳﻦ ﻏ= 5166;ﻓﻞ ﺍﺯ ﺍﻳﻦ ﻫﺴﺘﻨ&= #65194;،ﮐﻪ ﻧﻮﻋﻰ ﻋﺸﻖ ﺍﺯ = ﻣﻌﺒﻮﺩﻯ ﺑﻨﺎﻡ ﻓﮑﺮ ﻓﻠ&= #65204;ﻔﻰ ﺩﺍﺭﻧﺪ، ﮐﻪ ﺩ&#= 65197; ﺑﻬﺘﺮﻳﻦ ﺗﻮﺻ&#= 65268;ﻒ ﺍﻳﻨﮑﻪ ﻋﺸﻖ ﺣ&= #64401;ﻤﺖ ﻭ ﺣُﺐّ ﺗﮑﺎﻣ= 5246; ﻭ ﺗﻔﮑّﺮ ﻣﺘﻌ&#= 65166;ﻟﻰ ﻭ ﭘﻴﮕﻴﺮﻯ ﻣﺪ&= #65165;ﻭﻡ ﺁﻥ ﺍﺳﺖ.<o:p></o:p> = 5259;ﻴﺪﮔﺮ ﺁﻟﻤﺎﻧﻰ ﻓﻠﺴ&#= 65236;ﻪ ﺭﺍ ﺑﺠﺎﻯ ﺩﻭﺳ&= #65176;ﻰ ﺣﮑﻤﺖ،ﺁﻧﺮﺍ = 5187;ﮑﻤﺖ ﺩﻭﺳﺘﻰ ﻭ ﻋﺸﻖ = ﻣﻴﺨﻮﺍﻧﺪ.ﻭﻯ ﻓﻴﻠﺴﻮﻑ ﺣﮑﻴ&#= 65252;ﻰ ﺍﺳﺖ،ﮐﻪ ﻣﺘﺨ= 5212;ﺺ ﻋﺸﻖ ﻣﻴﺒﺎﺷﺪ.&= #65199;ﻳﺮﺍ ﻭﺍﺻﻞ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺑﻮﺩه اﺳﺖ. که ﻤﻴﮕﻮ= 5267;ﺪ ﺍﮔﺮ ﻋﺸﻘﻬﻤﺎ&#= 65253; ﺭﺍﺑﻄﻪ ﻓﮑﺮ ﻭ = ﻃﺒﻴﻌﺖ ﺑﺎﺷﺪ،ﮐﻪ ﺭﻭ= 5185; ﻭﺟﺴﻢ ﺩﺍﺭﻧﺪ&#= 1548;ﺁﻧﮕﺎﻩ ﺩﺭﺳﺖ ﺍﺳﺖ،ﮐ= 5258; ﻋﺸﻖ ﺭﺍ ﻣﻮﺿﻮ&= #65225; ﻓﻠﺴﻔﻪ ﻗﺮﺍﺭ &= #65169;ﺪﻫﻴﻢ.ﺭﻭﺡ ﻭﻣﺎﺩﻩ ﻳﺎ ﻣﻘ&= #65166;ﻡ ﺑﺎﻟﺎﺗﺮ ﻭ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮ.ﻭ ﻫﻤﺎﻥ ﺑﻨ= ﺪ ﺳﺤﺮ ﺁﻣﻴﺰ ﺑﻴ&= #65254; ﺍﻧﺴﺎﻥ ﻭ ﻃﺒﻴ&= #65228;ﺖ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺭﺍ= ﺑﻄﻪ ﺭﺍ ﺗﻨﻬﺎ ﻓﻴﻠ&= #65204;ﻮﻑ ﺩﺭﻙ ﻣﻴﮑﻨﺪ.ﺯ&= #65267;ﺮﺍ ﻓﻴﻠﺴﻮﻑ ﻋﺎﺩ&#= 65173; ﺩﺭﻙ ﺭﻭﺍﺑﻂ ﺍ&= #65207;ﻴاء ﺑﺎ ﻫﻢ ﻭ ﻣﺒﺎﺩ= ﻟﻪ ﻋﺸﻖ ﻓﻴﻤﺎ ﺑﻴ&= #65254; ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﻟ= ﺬﺍ ﻓﻠﺴﻔﻪ ﺭﺍ ﻣﻴ&= #65176;ﻮﺍﻥ ﺣﮑﻤﺖ ﻋﺸﻖ ﺧﻮ&= #65165;ﻧﺪ،ﺍﮔﺮ </spa= n>ﻓﻠﺴفه عرﻓ&= #65166;ﻥ ﻋﻤﻠﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﻓﻴﻠﻴﺎ &#= 65251;ﺤﺒّﺖ ﻭﺍﺣﺴﺎس ﻮﮐﺸ= 5206; ﻭﺻﻮﻓﻴﺎﻭ ﺣﮑ&#= 65252;ﺖ،ﻳﺎ ﻫﻤﺎﻥ ﺗﺼﻔﻴﻪ &= #65261; ﺻﻔﺎ ﻭ ﺳﻔﻴﺪﻯ = ﻭ ﭘﺎﮐﻰ،ﮐﻪ ﻣﮑ= 5176;ﺐ ﺻﻮﻓﻴﺴﻢ ﻭﺗﺼ&#= 65262;ﻑ ﻣﻴﺒﺎﺷﺪ. ﻧﻪ ﺻ= ﻮﻑ ﻭ ﭘﺸﻢ ﮔﺮﭼﻪ ﭘ= ﻴﺎﻣﺒﺮ ﻧﻴﺰ ﺩﺭ ﻣﺴﺠﺪ = ﻭﺧﺎﻧﻘﺎﻩ ﺧﻮﺩ،ﺟﺎﻯ ﻣﺨ= 5212;ﻮﺹ ﻭﺑﻠﻨﺪﺗﺮﻯ ﺳ&#= 64401;ّﻮ ﻣﺎﻧﻨﺪ ﺩﺍﺷﺖ&#= 1548;ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﭘ&= #65268;ﻤﺎﻧﺒﺎ ﺍﻭ ﺑﺮﺁﻥ ﻗﺮﺍ&= #65197; </spa= n>ﺩﺍﺷﺘﻨﺪ ﮐʌ= 58; ﭘﻴﺎﻣﺒﺮ ﺁﻧﺮﺍ (ﺻُﻓﻪ) ﻣ= ﻴﺨﻮﺍﻧﺪ.ﻭﺩﻳ&#= 64405;ﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑ&#= 65166;ﺯﺩﻳﺪ ﮐﻨﻨﺪﻩ ﻣﺴﺠﺪ &= #64344;ﻴﺎﻣﺒﺮ،ﺣﺘʌ= 64; ﺍﺯ ﮐﻨﺎﺭ ﺁﻧﺎ&= #65253; ﻧﻴﺰ ﻋﺒﻮﺭ ﻧﻤ&= #65264; ﮐﺮﺩﻧﺪ.ﮐﻪ ﺷﺎ&= #65267;ﺪ ﺑﺴﻴﺎﺭ ﭘﺮﻳﺸ&#= 65166;ﻥ ﺣﺎﻝ ﺑﻨﻈﺮ ﺁﻧ&= #65260;ﺎ ﻣﻴﺮﺳﻴﺪﻩ ﺍﺳ&#= 65174;.ﺩﺭ ﻫﺮﺣﺎﻝ ﺗﺰﮐﻴ&#= 65258; ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﻧ&= #65236;س ﺍﻣّﺎﺭﻩ ﻭﺭﻭ= 5165;ﻥ ﺑﺸﺮﻯ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺧﻮﺩ می کرﺩﻧʋ= 94;،ﻭ ﺗﺼﻔﻴﻪ ﻋﺎﺩﺍ&#= 65173; ﻭ ﻋﻘﺎﻳﺪ</s= pan> &#= 65251;ﻴﮑﺮﺩﻧﺪ.ﻭﭼA= 262;ﻥ ﺩﺭ ﺻﻔﺎ ﻭﺗﺼﻔ&= #65268;ﻪ ﺑﺤﺪّ ﮐﻤﺎﻝ ﺍ&#= 65199; ﻧﻈﺮ ﺍﻟﻬﻰ می &#= 65198;ﺳﻴﺪﻧﺪ.ﻭﻫﻤ@= 381;ﻨﺎﻥ ﻧﻴﺰ ﺳﺎﻟﮑﺎﻥ &= #65261;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ،ﮐﻪ ﺷﻬﻮﺩ ﻣﺼﻄﻔﻮ&#= 65263; ﻭ ﺍﺻﻄﻔﺎﻯ ﺧﻮ&= #65193;ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ ﮐﻪ &= #65259;ﻢ ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﺷ&= #65166;ﻳﺴﺘﻪ ﺩﻳﺪﺍﺭ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﻣﻴﺸﻮﻧﺪ.ﮔﺮﭼ&#= 65258; ﺑﺨﻠﻖ ﻫﻢ ﺑﺎﺯ = ﻧﮕﺮﺩﻧﺪ ﻭﻟﻰ ﺑﺎ ﻳﻚ ﻣﺮ= ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺩ= ﺭ ﺟﺒﻬﻪ ﺟﻨﮓ ﺑﺎ = ﭘﻴﺎﻣﺒﺮ،ﻭﻳA= 166; ﺍﮐﻨﻮﻥ ﺩﺭ ﺍﺳ&= #65176;ﻀﻌﺎﻑ ﺭﻭﺍﻥ ﺑﺪﺳﺘﻮ&#= 65197; ﭘﻴﺮ ﻭ ﺧﺪﺍﻭﻧ&= #65194;،ﺑﺮﺍﻯ ﭼﻨﻴﻦ ﻣﺮﮒ ﺯﻭ&= #65193; ﺭس ﮐﻪ ﺍﻏﻠﺐ ﻧ&= #65268;ﺰ ﺑﺨﻠﻖ ﻫﻢ ﺑﺎﺗ&= #65200;ﮔﺸﺖ ﻧﺪﺍﺷﺘﻨﺪ،ﻭA= 247;ﻰ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺧ&= #65262;ﺩﻣﻴﺮﺳﻴﺪﻧA= 194;. ﻓﻠﺎʌ= 03;ﻔﻪ ﺳُﻨّﺘی کلاﺳ= ﻴﻚ،ﺗﺤﺖ ﺗﺄثیر ﺍﺩﻳﺎʌ= 53; ﻗﺪﻳﻢ،ﺳﻪ ﻧﻮﻉ ﺍﺭﺯش ﻤﻴ&#= 65208;ﻨﺎﺧﺘﻨﺪ.ﺣﻖ ﻭ ﺧﻴﺮ ﻭﺯﻳﺒﺎ&= #65163;ﻰ ﻳﺎ ﻣﻘﺎﻡ ﺍﻟﻬ&= #65264; ﻭﻣﻘﺎﻡ ﭘﻴﺮ ﻭ&= #65251;ﻘﺎﻡ ﺳﺎﻟﻚ.ﮐﻪ ﺩﺭ ﺣ= ﺎﻝ ﭘﺎﮐﺴﺎﺯﻯ ﺑﺎ &= #65227;ﺸﻖ ﻭﺭﺯﻯ ﺑﺂﻧﻬﺎ &= #65251;ﻴﺒﺎﺷﺪ.ﮐﻪ ﻋﺸﻖ ﻣﻠﺎﻁ ﺍﺭ&= #65175;ﺒﺎﻁ ﻣﺮﺍﺗﺐ سه گاʌ= 55;ﻪ ﺑﺎﻟﺎ ﺍﺳﺖ. ﺍﮔ= ﺮ ﺑﻨﺎ ﺑﺎﺷﺪ ﮐﻪ = ﻓیلسوﻑ ﺗﻮﺍﻧﺎﺗﺮﻳﻦ &#= 65199;ﺑﺎﻥ ﺑﻴﺎﻥ ﺍﺯ ﻋﺸﻖ = ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #65153;ﻥ ﻓﻴﻠﺴﻮﻑ ﻋﺎﺭ&#= 65233; ﻭ ﻋﺎﺷﻖ ﻣﺘﺼﻮ&= #65233; ﺍﺳﺖ،ﻭﻧﻪ ﺗﻨ= 5260;ﺎ ﻋﻨﻮﺍﻥ ﻓﻴﻠﺴ&#= 65262;ﻑ، ﺑﺎ ﺩﺍﺭﻧﺪﻩ ﻣ&= #65194;ﺍﺭﻙ ﺗﺤﺼﻴﻠﻰ ﻋﺮﻓ&#= 65166;ﻥ ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ &= #65227;ﺸﻖ </spa= n>ﺭﺍ ﺑﺸﻨﺎﺳʌ= 68;ﻢ ﺑﺎﻳﺪ ﺩﻧﺒﺎﻝ &= #65227;ﺸﻖ ﺑﺮﻭﻳﻢ. ﻳﻌﻨﻰ = ﺧﻮﺩ ﻋﻤﻠﺎ ﺳﻠﻮک ا= 5247;ﻬﻰ ﺑﻨﻤﺎﺋﻴﻢ. ﺷﺎ&= #65259;ﺪ ﻣﻨﻄﻘﺎ ﺑﺎﻳﺪ &= #65183;ﺪﺍ ﺍﺯ ﺷﻬﻮﺩ ﺧﻮﺩ = ﺑﺎﺷﺪ. ﻭ ﻓﻨﺎﺋﻰ ﺍﺯ ﻋ= ﺎﺷﻖ ﻧﻴﺴﺖ.ﻭﻟﻰ ﺳﺎ&= #65247;ﻚ ﺑﺎ ﻓﻨﺎﻯ ﺧﻮﺩ&= #1548;ﻭ ﺗﺸﺒّﻪ ﺑﺼﻔﺎ= 5173; ﻣﻌﺒﻮﺩ ﺧﻮﻳﺶ&#= 1548;ﺿﻤﻦ ﺣﻖ ﻣﻴﺸﻮﺩ،ﻭ= 5191;ﻮﺩﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﺪ. ﺑﺮﺍﻯ ﺗﻮﺻﻴﻒ &= #65259;ﺮﻭﺍﮊﻩ ﻭﻋﻠﻤﻰ،ﺑﺎﻳA= 194; ﺗﻮﺻﻴﻒ ﮐﻨﻨﺪ&#= 65257;،ﺧﻮﺩ ﻧﻴﺰ ﺿﻤﻦ ﻫﻤﺎ&= #65253; ﺳﻄﺢ ﻣﻮﺟﻮﺩﻳ&#= 1617;ﺖ ﻣﻮﺻﻮﻑ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ.ﭘس ﺑﺎﻳﺪ ﻗﺒﻠﺎ ﺧ&= #65262;ﺩ ﺷﺎﻫﺪ ﺑﻮﺩﻩ،= 5169;ﻌﺪ ﺗﻮﺻﻴﻒ ﺷﻬﻮﺩ &= #65191;ﻮﺩ ﮐﺮﺩ.ﻭ ﺑﻘﻮﻝ ﻗ= ﺮﺁﻥ، ﻭﺻﻒ ﺧﺪﺍ ﺭﺍ ﻧ= ﮑﻨﻴﺪ ﺑﺮﻭﻳﺪ ﺑﺒﻴﻨ&#= 65268;ﺪ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺸﻤﺎ ﭼﮕﻮﻧﻪ &= #65251;ﻴﺸﻨﺎﺳﺎﻧﺪ.= 5267;ﻌﻨﻰ ﭼﮕﻮﻧﻪ ﺭؤﻳﺖ &#= 65197;ؤﻳﺎﺋﻰ ﺍﺯ ﻣﻘﺎﻡ ﺗﺠﻠ&= #1617;ﻰ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ. ﺁﻧﮕﺎﻩ ﺗﻮﺻﻴ&#= 65234; ﻭﺍﻗﻌﻴّﺖ ﺷﺪ= 5257;.ﮔﺮﭼﻪ ﻫﻨﻮﺯ ﺗﻮﺻﻴﻒ &= #65187;ﻘﻴﻘﺖ ﻣﻄﻠﻖ ﻧﺸﺪﻩ،= 5261;ﻟﻰ ﻧﺰﺩﻳﮑﺘﺮ ﺑﺤ&#= 65240;ﻴﻘﺖ ﻫﺴﺖ.ﻭﺗﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻟﻠﻪ، ﺑﻰ ﻧﻬ&#= 65166;ﻳﺖ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﭘ&= #65268;ﺶ ﮐﻪ ﺩﺭ ﺃﺑﺪﻳّ&#= 65174; ﻣﻄﻠﻖ ﺭﻭﺡ ﮐﺎ&= #65251;ﻠﻰ ﺑﺪﻳﺪﺍﺭ ﻧﻮﺭ &= #65165;ﻟﺄﻧﻮﺍﺭ ﺑﮕﻔﺘﻪ ﺳﻬﺮﻭ&#= 65197;ﺩﻯ،ﻭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺑﮕﻔﺘﻪ ﻗﺮﺍﻥ&#= 1548;ﻭ ﺑﻘﻮﻟﻰ ﺭﻭﺡ ﺍ&= #65247;ﺄﺭﻭﺍﺡ ﺑﺘﻮﺍﻥ ﺭﺳﻴﺪ &= #64400;ﻪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺍﺳﺖ.ﻭﻫﻨﻮﺯ<sp= an dir=3DLTR> </spa= n>ﺧﺪﺍﻭﻧﺪ ﻫʌ= 62; ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻧ= ﻤﻴﺒﺎﺷﺪ ﮐﻪ ﺧﻮﺩ ﺻﺎﺩﺭ = ﺍﻭﻝ ﻭﻣﺨﻠﻮﻕ ﻧﺨﺴ&#= 65176;ﻴﻦ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺧﻴﻠﻰ ﺍﺯ ﻋﺸﻘ&= #65260;ﺎ ﻫﺴﺖ.ﮐﻪ ﺷﺒﻴﻪ = ﻋﺸﻖ ﻣﻴﺒﺎﺷﻨﺪ، ﻳ= 5166; ﺍﺯ ﺳﻄﻮﺡ ﭘﺎﺋ&= #65268;ﻦ ﺗﺮ ﻋﺸﻖ ﻫﺴﺘﻨ&= #65194;.ﺗﺎ ﺍﻳﻨﮑﻪ ﺷﺨﺺ ﻋ&= #65166;ﺷﻖ،ﺧﻮﺩ ﺩﺭﭼﻪ ﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣلی ﺒﺎﺷﺪ. ﻭ ﺍﻧﺴﺎ= ﻧﻬﺎ ﻳﮑﺴﺎﻥ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﺗﮑﺎﻣﻠﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﻭ ﺍﺩﺭﺍﮐﻰ ﻧﻴ&= #65204;ﺘﻨﺪ،ﮐﻪ ﺩﻭﻣﻰ ﻭ ﺷﺒﻴﻪ = ﻫﻢ ﻧﻴﺴﺘﻨﺪ.ﭘس ﺍ&#= 65199;ﻫﺮ ﭘﻠّﻪ ﻧﺮﺩﺑﺎ= 5253; ﺗﮑﺎﻣﻞ ﻋﺸﻖ ﺩ&= #65267;ﮕﺮ ﻭ ﻋﻘﻞ ﺩﻳﮕﺮ ﻭ= ﻣﻌﺒﻮﺩ ﺩﻳﮕﺮ ﻭ ﺷﻬﻮﺩ = ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ ﻫﺴﺖ.ﮔ&= #65166;ﻫﻰ ﻭﺻﻒ ﻳﻚ ﺗﺠﻠّ&#= 65264; ﺩﺭﻭﻏﻴﻦ ﻣﻴﺸ&#= 65262;ﺩ.ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﺮ= ﺣﺴﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻳﻚ ﺭﻭﺡ ﺍﺳﺖ ﮔ= ﻮﺋﻰ ﻫﻤﻪ ﺩﺭﺳﺖ ﻣﻴ&= #64405;ﻮﻳﻨﺪ،ﻭﻟﻰ ﺑﺮﺧﻰ ﺩﺭﺳﺖ ﺗ&= #65198;.ﻭ ﻳﺎ ﻫﻤﻪ ﻧﺎﺩﺭ&= #65203;ﺖ ﻣﻴﮕﻮﻳﻨﺪ،ﻭA= 247;ﻰ ﺑﺮﺧﻰ ﻧﺎﺩﺭﺳ&#= 65174; ﺗﺮ.ﺯﻳﺮﺍ ﻣﺮﺍ&= #65175;ﺐ ﺑﺎﻟﺎﺗﺮ ﺣﻘﻴ&#= 65240;ﺖ ﺩﺍﺭﻧﺪ.ﺑﺴﺘﻪ &= #65169;ﺎﻳﻦ ﺍﺳﺖ،ﮐﻪ ﺍﻧﺴ= 5166;ﻥ ﻣﺘﻔﮑّﺮ ﺩﺭ ﮐ&#= 65194;ﺍﻡ ﭘﻠّﻪ ﺍﺯ ﻧﺮﺩ&#= 65169;ﺎﻥ ﻣﺮﺍﺗﺐ ﺗﮑﺎﻣ&#= 65248;ﻰ،ﻭﮐﺪﺍﻡ ﻭﺳﺎﺋﻂ ﺍﻟﻬﻰ&#= 1548; ﻭ ﮐﺪﺍﻡ ﻣﺮﺍﺣ&= #65246; ﻧﻮﻋﻰ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﺩ.ﻭﮐﺪﺍﻡ ﻣﺮﺍﺗﺐ ﺗﺠﻠّ= 5264; ﺍﻟﻬﻰ ﺭﺍ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺒﻴﻨﺪ. ﻫﻔﺖ ﺷ= ﻬﻮﺩ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻭ ﻓﺮﺍﻭﺍﻥ ﺷﻬﻮ&#= 65193;ﻫﺎﻯ ﺟﺰﺋﻰ ﻭ ﻣﺮﺍﺣ&= #65246; ﺑﻴﻨﺎﺑﻴﻦ،ﺍA= 267;ﻦ ﻫﻔﺖ ﺷﻬﻮﺩ ﺍﺻ&= #65248;ﻰ ﻫﺴﺖ ﺗﺎ ﺩﺭ ﺍﻧ= ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺠ&= #65248;ّﻴﺎﺕ ﻋﻈﻴﻢ ﺗﺮ ﺭﺍ ﻳ= ﺎﻓﺖ. ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﻓﺎﺻﻠﻪ ﻫﺮ ﺑﻬﺸﺖ ﺍﻟﻬ&= #65264; ﺑﺎ ﺑﻬﺸﺖ ﺩﻳﮕ&= #65198; ﭘﺎﻧﺼد ﺳﺎﻝ ﺭ&#= 65165;ﻩ ﺑﺮﺍﻯ ﺳﻮﺍﺭ ﮐ&= #65166;ﺭ ﺗﻴﺰ ﺭﻭ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻳﺎ ﻫﻤﻴﻦ ﺯﻣﺎﻧﻬ&#= 65166; که ﺒﺮﺍﻯ ﺗﻌﺎ= 5247;ﻰ ﺑﻨﻮﻉ ﺑﺎﻟﺎﺗ&#= 65198; ﻟﺎﺯﻡ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺍﻳﻦ ﻭﻳﺰﺍﻯ ﻭ&= #65197;ﻭﺩ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺟﺒﺮﺋﻴﻞ ﺭﻭﺡ &= #65165;ﻟﺄﻣﻴﻦ ﻗﺎﺋﻢ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗ= ﻨﻬﺎ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪﻯ،ﭘس ﺍﺯ ﮐﻤﺎﻟﺎﺕ ﺍ&= #65247;ﻬﻰ ﻭﻟﺎﻳﺘﻬﺎﻯ ﭘ&#= 65256;ﺠﮕﺎﻧﻪ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ = ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﺯﺭﺩﺷ&#= 65174; ﻭﻣﺴﻴﺢ ﺑﺎ ﺗﻤ&= #65166;ﻡ ﻋﻈﻤﺖ ﻭﻧﻮﺁﻭ&#= 65197;ﻯ ﺁﻧﻬﺎ،ﺑﺪﻳﺪA= 165;ﺭ ﻧﻮﺭ ﻗﺎﺋﻢ ﻧﺮ&= #65203;ﻴﺪﻧﺪ، ﻣﮕﺮ ﺩﺭ ﺗﻮﻟﺪ = ﻣﺠﺪﺩ ﺑﺎ ﻧﺴﺦ ﺑﻬﺘﺮ = ﻧﻮﻉ ﺑﺸﺮﻯ،ﺩﺭ ﻋﺼ= 5198; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;.ﮐﻪ ﺯﺭﺩﺷﺖ ﺍﻣﺎﻡ &= #65203;ﺠّﺎﺩ،ﻭ ﻣﺴﻴﺢ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ ﺑﻮﺩ. ﻭﻫﺮﮐﺎﻣ&= #1604; ﺒﺎ ﻣﺤﻤﺪ،ﺗﻮ= 5247;ﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﻋﺼﺮ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﻫﻔﺖ ﻫﺰﺍﺭ ﺑﻌ&= #65194; ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ ﺑﺼﻮﺭﺗﻬﺎﻯ ﺩ&#= 65267;ﮕﺮ ﻭ ﺍﺳﺎﻣﻰ ﺩﻳﮕ&= #65198; .<o:p></o:p> = 5187;ﺐ ﺫﺍﺕ ﻭﺧﻮﺩﺧﻮ&#= 65165;ﻫﻰ ﻭﺧﻮﺩﭘﺴﻨﺪﻯ &#= 65261;ﺧﻮﺩ ﭘﺮﺳﺘﻰ،ﻳﮑﻰ = 5165;ﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﻫﺎ&= #65263; ﻋﺸﻖ ﻣﻴﺒﺎﺷﺪ&#= 1548; ﮐﻪ ﻭﺍﻗﻌﻴّﺖ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺍ= ; ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺣﻘﻴﻘﺖ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ. ﭘس ﺑﺎﻳﺪ ﺗﺼﻔ&#= 65268;ﻪ ﻭ ﭘﺎﻙ ﺳﺎﺯﻯ ﮔ= ﺮﺩﻧﺪ.ﮔﺮﭼﻪ ﺁﺳﻴﺐ ﻣﺎﺩﻯ ﺑ&= #65200;ﻧﺪﮔﻰ ﺑﺸﺮﻯ ﻣﻴﺰﻧﺪ. = ﻭﺑﻘﻮﻝ ﻗﺮﺁﻥ،ﺑﺎﻳﺪ = 5183;ﺎﻥ ﺧﻮﺩﺭﺍ ﻣﻮﺭﺩ &= #65251;ﻌﺎﻣﻠﻪ ﺩﺭ ﻣﻴﺎﻥ ﮔﺬﺍ&= #65207;ﺖ.ﻭﻭﺟﻮﺩ ﺑﺸﺮﻯ ﺑﺎ ﺁﻥ ﻫ= ﻤﻪ ﮐﺮﺍﻣﺎﺕ ﺟﺎﻟ&#= 65168; ﺁﻥ،ﻗﺮﺑﺎﻧﻰ = 5255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﻧﻤﻮﺩ. ﮔﻮﺋﻰ ﺑ= ﺎﻳﺪ ﺑﻬﺸﺘﻰ ﮐﻪ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻴﺪﻫﺪ،ﻫﺰﻳA= 256;ﻪ ﺑﻬﺸﺖ ﺑﺮﺗﺮﻯ &= #65255;ﻤﻮﺩ ﻭﺟﺎﻥ ﭘﻴﺮ ﻭﭘ&= #65268;ﺎﻣﺒﺮ ﻭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸ= ﺮﻯ ﺧﻮﺩﺭﺍ، ﻣﻘﺪ= 5249; ﺑﺮ ﺍﺭﺯﺵ ﺟﺎﻥ = ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩ.ﻭﻟ&= #65196;ﺍ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﮐ&= #65166;ﺭﻯ ﻣﻌﻘﻮﻝ ﻭﻣﻨﻄ&#= 65240;ﻰ ﺍﺳﺖ.ﻭﺑﺪﻭﻥ ﺍ&= #65267;ﻦ ﭘﺎﮐﺴﺎﺯﻯ،ﻭ = 5169;ﺎﺣﻔﻆ ﺍﻳﻦ ﺧﻮﺩ ﺧﻮﺍ&= #65259;ﻰ ﻋﻤﻠﺎ ﭘس ﺮﻭﻯ &= #65261;ﻗﻬﻘﺮﺍﻯ ﮐﺎﺭﻣﺎﺋﻰ،ﻭ = 5247;ﻐﺰﺷﻬﺎﻯ ﺳﻘﻮﻃﻰ ﺑﺎﻧﻮ&#= 65165;ﻉ </spa= n>ﻧﺴﺦ ﺑﺪﺗﺮ A= 169;ﺸﺮﻯ،ﻳﺎ ﻣﺴﺦ ﺑﺎﺯ ﺑﺪﺗ&= #65198; ﺣﻴﻮﺍﻧﻰ ﻭﺷﺎ&#= 65267;ﺪ ﻫم ﺒﻔﺴﺦ ﻭ ﺭﺳ&= #65190; ﻭﻭﺳﺦ ﺑﺪﺗﺮ،= 5165;ﻣﮑﺎﻥ ﺳﻘﻮﻁ ﻫﺴﺖ، ﺗ&#= 65166; ﭼﻘﺪﺭ ﺍﻧﺤﺮﺍ&#= 65233; ﻭﮔﻨﺎﻩ ﺩﺍﺷﺖ.&= #65261;ﺍﻧﺴﺎﻥ ﺧﻮﺩﺧﻮﺍﻫﻰ ﺭ&#= 65165; ﺑﺰﺣﻤﺖ ﻭﺭﻧﺞ&#= 1548; ﺑﺘﺪﺭﻳﺞ ﺗﺒﺪ&#= 65267;ﻞ ﺑﻬﻤﮑﺎﺭﻯ ﻭﺗ&#= 65228;ﺎﻭﻥ ﻣﻴﻨﻤﺎﻳﺪ.ﻣﺎ&#= 65255;ﻨﺪ ﺍﺯﺩﻭﺍﺝ ﺟﻨﺴ&#= 65264; ﻳﺎ ﺳﺮﻣﺎﻳﻪ ﮔ&= #65196;ﺍﺭﻯ ﻫﺎﻯ ﺗﺠﺎﺭﻯ.ﺍ&= #64404;ﺮ ﺩﻭﻃﺮﻑ ﻣﻌﺎﻣ&#= 65248;ﻪ ﻧﻴﺰ ﺭﻋﺎﻳﺖ ﺣ&= #65240;ﻮﻋﺪﺍﻟﺖ ﻭﺃﺻﻞ ﻣﻨﺎﺻﻔ&#= 65258; ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ.&= #65261;ﺍﻟّﺎ ﻋﻤﻠﺎ ﻣﻰ ﺑﻴﺴ&= #65176;ﻢ ، ﻳﮑﻰ ﺳﺮﺵ ﮐﻠ&= #65166;ﻩ ﻣﻴﺮﻭﺩ ﻭﺧﺴﺮ&#= 65165;ﻥ ﺭﺍ ﻣﻰ ﭘﺬﻳﺮﺩ.= ﻭﺩﻳﮕﺮﻯ ﺑﻐﺎﺭﺕ ﮔﻴﺮﻯ &= #65261;ﺣﺮﺹ ﻭ ﺧﻮﺩﺧﻮﺍﻫﻰ &= #65191;ﻮﻳﺶ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65194; ﻭﺍﮔﺮ ﺍﻳﻦ ﺧﺴ&= #65198;ﺍﻥ ﺩﻳﺪﻥ ﺑﻤﺮﺣﻠ&#= 65258; ﻓﺪﺍﮐﺎﺭﻯ ﺭﺳ&#= 65268;ﺪ،ﮐﻪ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65256;ﺪ،که ﻤﺪﺍﻡ ﺩﻫش ﺪﺍ&#= 65197;ﻧﺪ. ﻭ ﺧﻮﺩﺭﺍ ﺩﺭ ﺫ= ﺍﺕ ﻋﻮﺽ ﻣﻴﮑﻨﻨﺪ&#= 1548;ﺗﺎ </spa= n>ﺷﺎﻳﺪ ﺧﺪﺍʌ= 61;ﻧﺪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭﺍﺣﻮﺍﻝ ﻭﻋﻘ&#= 65246; ﻭﺍﺧﻠﺎﻕ ﻣﺮﺑ&#= 65262;ﻃﻪ ﺭﺍ ﺑﺂﻧﺎﻥ ﺑﺪ&= #65259;ﺪ.ﮐﻪ ﻋﻠﺎﻣﺘﻰ ﺍﺯ ﺷ&= #65166;ﻳﺴﺘﮕﻰ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻧ&= #65262;ﻉ ﺑﻌﺪﻯ ﺍﺳﺖ.ﻭﻓ&= #65194;ﺍﮐﺎﺭ ﻣﻮﻓﻖ ﺳﺎﻟﻚ، &#= 65165;ﻳﻦ ﺭﺍ ﻫﻨﺮ ﺍﻟﻬﻰ = ﻭﻟﺬﺕ ﻣﻴﻨﻮﻯ ﻭ ﺍﻓﺘ&= #65192;ﺎﺭ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65191;ﻮﺩ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﻇ&= #65166;ﻫﺮﺍ ﭼﻴﺰﻯ ﻣﺎﺩﻯ ﻧ&= #65268;ﺰ ﺩﺭ ﺩﺳﺖ ﻧﺪﺍﺭ&= #65193;.ﻭﺗﻨﻬﺎ ﺍﻣﻴﺪ ﺑﻮﻋﺪﻩ &= #65259;ﺎﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﻭ&= #65193;ﺭ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﺭ&= #65165; ﭘﺮﻏﺮﻭﺭ ﺳﺮﻭ&#= 65197; ﻣﻴﺒﻴﻨﺪ.ﭘس ﺩ&#= 65197; ﮐﺸﺘﻰ ﻭﻟﺎﻳﺖ &= #65193;ﺭ ﺗﺴﻠﻴﻢ ﺍﺳﺖ،= 5175;ﺎ ﺑﺎ ﮐﺸﺘﻰ ﺑﺎﻧ&= #65264; ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﺴ&= #65166;ﺣﻞ ﻧﺠﺎﺕ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺑﺮﺍﻯ = 5261;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﺮﺳﺪ.&= #64404;ﻮﺋﻰ ﺑﻴﻚ ﺟﺰﻳﺮﻩ ﺩ&= #65267;ﮕﺮﻯ ﻣﻴﺮﺳﺪ،ﮐﻪ ﺑ= 5228;ﺪﺍ ﺑﺎﺯ ﺑﺎﻳﺪ ﺍﺯ = ﺍﻳﻦ ﺟﺰﻳﺮﻩ،ﺑﺠﺰA= 267;ﺮﻩ ﺑﻌﺪﻯ ﺑﺮﻭﺩ ﺗ&= #65166; ﺃﺑﺪﻳّﺖ ﺍﻳﻦ &#= 65183;ﺰﺍﻳﺮ ﻭﺍﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ </spa= n>ﻧﻴﺰ ﺍﺩﺍﻣʌ= 58; ﺩﺍﺭﺩ .<o:p></o:p> = 5193;ﺭ ﺑﺎﺭﻩ ﺷﺒﻴﻪ ﻫ&= #65166;ﻯ ﻋﺸﻖ،ﺑﺎﺯ ﺷﻔ= 5240;ﺖ ﻭ ﺭﺣﻤﺖ ﻭ ﺗﻌﺎ= ﻃﻒ ﻭ ﺩﻟﺴﻮﺯﻯ ﻭ ﻏ= ﻴﺮﻩ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﻧﺪ ﮐﻪ ﻫﻤﻪ ﺁﻧﻬﺎ = ﺩﺭﺟﺎﺕ ﻭﻣﻘﺪﻣﻪ ﻫﺎﺋ&#= 65264; ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ&#= 1548;ﻭ ﺭﺳﻴﺪﻥ بعشق ʋ= 65;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺑ= ﺎﺭﻩ ﺩﻭﺳﺘﻰ ﻭﻋﺸﻖ &= #65261;ﻣﺤﺒّﺖ ﺍﺭﺳﻄﻮ ﻣﻴﮕﻮ&#= 65267;ﺪ،ﺩﻭﺳﺖ ﻫﻤﺎﻥ ﻣﻦ ﺩﻳﮕ&= #65198;ﻯ ﺍﺳﺖ.ﻭ ﺗﻠﻔﻴﻖ = ﻣﻦ ﻭﺩﻳﮕﺮﻯ، ﺩﺭ &#= 65247;ﻔﻆ ﺑﺮﺍﻯ ﻓﻴﻠﺴﻮ&#= 65233; ﻣﻄﺮﺡ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺩ&= #65197; ﻓﻨﺎﻯ ﺧﻮﺩ ﺩﺭ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ، ﻭ ﺗﻮ&#= 65203;ّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺧﻮﺩ ﺑ&= #65166;ﻣﺮﺍتب اﻟﻬﻰ.ﻭ ﺭﺩ ﺗﺠ&= #65248;ّﻰ ﺧﻮﺩ ﮐﻪ ﺑﻮﺣﺪ&= #65173; ﻭﺟﻮﺩ ﻭ ﺻﻤﺪﻳ&= #1617;ﺖ ﻭ ﻳﮕﺎﻧﮕﻰ ﻭ ﺍ= ﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻴﺮﺳ&#= 65194;، ﻭ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣ= ﻴﺎﻥ ﻧﻤﻴﺒﻴﻨﺪ.ﺁﻧ&#= 64405;ﺎﻩ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65169;ﺮﺗﺮﻯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻣ&= #65240;ﺎﻡ ﻫﺮﮐس ﻫﻤﺎﻥ ﻣ&#= 65240;ﺎﻡ ﻣﺸﻬﻮﺩ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻳﺎ ﻫ= ﻤﺎﻥ ﻣﺪﺑّﺮ ﺍﻟﻬی = 5208;ﺨﺺ ﺍﺳﺖ.ﺣﻴﻮﺍﻧﺎ&#= 65173; ﺑﺎﻣﺪﺑّﺮﺍﻥ = 5165;ﻟﻬﻰ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ &= #65169;ﺎ ﺷﻬﻮﺩﻫﺎﻯ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ،ﺍﮔﺮ = 5193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﻭ ﺍﮐﻨﻮ&= #65253; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ = ﺗﮑﺮﺍﺭ ﺷﻬﻮﺩﻫﺎ،ﻭﮐA= 204;ﺐ ﺷﻬﻮﺩ ﺟﺪﻳﺪﻯ &= #64400;ﻪ ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻣﺤﻤﺪ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ.ﻓﻠﺎ&#= 65203;ﻔﻪ ﺷﺎﻋﺮ ﻣﺴﻠﻚ ﻧ&= #65268;ﺰ ﺩﻭﺳﺖ ﺭﺍ ﻫﻤﺎ&= #65253; ﺗﻮ ﮔﻔﺘﻪ ﺍﻧﺪ&= #1548;ﮐﻪ ﺩﺭﺷﺨﺺ ﺩﻳﮕﺮ&#= 65263; ﺟﺪﺍ ﺍﺯ ﻣﻦ ﺑﻮ= ﺩﻩ ﺑﺎﺷﺪ.ﻭ ﻋﻠّﺖ &= #65165;ﻳﻨﮑﻪ ﺍﻧﺴﺎﻥ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺗﻮ ﻣﻴﮕﻮﻳﺪ ﻫ&= #65252;ﻴﻦ ﺍﺳﺖ.ﮐﻪ ﻣﻴﺨﻮ&= #65165;ﻫﺪ ﻋﺎﻗﺒﺖ ﺑﺎ ﺧﺪ&= #65165;ﻭﻧﺪ ﻳﮕﺎﻧﮕﻰ ﺷﻬﻮ&#= 65193;ﻯ ﭘﻴﺪﺍ ﮐﻨﺪ،ﮐ= 5258; ﺩﺭ ﺍﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ ﺑﺎ ﺧﺪﺍﻯ ﺍﻟﻠ&= #65258;،ﻭ ﻓﻌﻠﺎ ﺑﺎ ﺭﺏّ &= #65165;ﻟﻨﻮﻉ ﻗﺎﺋﻢ، ﻭﺩﺭ ﻧ&#= 65262;ﻉ ﺑﻌﺪﻯ ﺑﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﺭﺣﻤﺎﻥ ﻭﺩﻳﮕ&#= 65198; ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺗﺎ ﺑﺨ&= #65194;ﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺭﺳﻴﺪ.ﻭ = ﺳﺎﻟﻚ ﻣﻴﺨﻮﺍﻫﺪ ﻧﻬ&#= 65166;ﻳﺖ ﻣﺤﺒّﺖ ﻭ ﻋﻠﺎ&#= 65239;ﻪ ﺧﻮﺩﺭﺍ ﺑﻤﻌﺸ&#= 65262;ﻕ ﻧﺸﺎﻥ ﺑﺪﻫﺪ، &#= 64400;ﻪ ﺗﻮ ﻣﻴﮕﻮﻳﺪ.ﮐ&= #65258; ﻣﻴﺨﻮﺍﻫﺪ ﺑﮕ&#= 65262;ﻳﺪ ﺑﻴﻦ ﺍﻟﺄﺣﺒﺎ&#= 65167; ﺗﺴﻘﻂ ﺍﻟﺂﺩﺍ&#= 65167; ﻫﺴﺖ.ﻭﻫﺮﭼﻪ ﺳ&= #65166;ﺩﻩ ﺗﺮ ﻭﺑﻰ ﺁﻟﺎﻳ&= #65206; ﺻﺤﺒﺖ ﺑﺎ ﻣﺤﺒ&= #65262;ﺏ ﺍﻟﻬﻰ ﮐﻨﺪ، ﻣ&#= 64401;ﻨﻮﻧﺎﺕ ﻗﻠﺒﻰ ﺑﻬﺘﺮ ﺑ&= #65268;ﺎﻥ ﺧﻮﺍﻫﺪ ﺷﺪ.ﻭ ﺍ= ﺯ ﻗﺸﻴﺮﻯ ﻋﺎﺭﻑ &= #65255;ﻘﻞ ﺷﺪﻩ،ﮐﻪ ﻣﻴﮕ= 5262;ﻳﺪ ﻭﻗﺘﻰ ﺑﻴﻦ ﺩﻭ = ﻧﻔﺮ ﻣﺤﺒّﺖ ﻭ ﻋﺸﻖ &= #65211;ﺎﺩﻗﺎﻧﻪ ﺑﺎﺷﺪ، ﻫﺮﮐﺪ= 5165;ﻡ ﺑﺪﻳﮕﺮﻯ ﺧﻄﺎ&#= 65167; ﺃﻯ ﻣﻦ ﻣﻴﮑﻨﺪ.= <o:p></o:p> = 5193;ﺭ ﻣﺤﺒّﺘﻬﺎﻯ ﺍ= 5255;ﺴﺎﻧﻰ ﺑﻴﻦ ﺧﻮﺩ ﺍﻧﺴ&= #65166;ﻧﻬﺎ،ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﺮﺍﻯ = ﻫﻢ،ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌ&#= 65258; ﻭ ﺷﻨﺎﺧﺖ ﻭ ﺗﺤ= ﻠﻴﻞ ﻭﺑﺮﺭﺳﻰ ﻫﺴﺘ&#= 65256;ﺪ. ﻭ ﭘس ﺍﺯ ﺗﺤﻠﻴ&= #65246; ﻟﻔﻆ ﺍﺯ ﻣﻮﺿﻮ&= #65225;،ﺗﺒﺪﻳﻞ ﺑﺪﻭﺳﺘﻰ ﺷﺪﻩ &= #65165;ﺳﺖ ﻭﻟﻰ ﺧﻮﺩﻡ ﻧﺴ&= #65170;ﺖ ﺑﺨﻮﺩﻡ،ﻧﻤﻰ = 5175;ﻮﺍﻧﻢ ﻣﻮﺿﻮﻉ ﻣﻄﺎﻟ&#= 65228;ﻪ ﻭ ﺗﺤﻠﻴﻞ ﺑﺎﺷ&= #65250;. ﮔﺮﭼﻪ ﺑﺨﻮﺍﻫ&#= 65250; ﺧﻮﺩﺭﺍ ﺩﻳﮕﺮ&#= 65263; ﺑﻴﺎﺑﻢ ﮔﻮﺋﻰ &= #65193;ﺭ ﺁﻳﻨﻪ ﺑﺨﻮﺍﻫ&#= 65250; ﺑﺎ ﺧﻮﺩﻏﻢ ﺻﺤ&= #65170;ﺖ ﮐﻨﻢ،ﺑﺒﻴﻨﻢ = 4400;ﻪ ﻫﺴﺘﻢ.ﺩﺭ ﻋﺸﻖ = ﺳﻠﻮﮐﻰ ﺍﺳﺖ،ﮐﻪ ﺣﺘﻰ &#= 65165;ﻣﮑﺎﻥ ﺗﻔﮑﻴﻚ ﻣﻦ ﺍﺯ = ﺧﻮﺩﻡ ﻧﻴﺴﺖ. ﻣﮕﺮ ﻭﻗ= ﺘﻰ ﺧﻮﺩﻡ ﺭﺍ ﺩﺭﻣ&= #65268;ﺎﻥ ﻧﺒﻴﻨﻢ.ﮐﻪ ﺩﺭ = ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺳ= ﺎﻟﻚ، ﭼﻨﻴﻦ ﺣﺎﻟﻰ ﻣ&= #65268;ﺴّﺮ ﺍﺳﺖ.ﺁﻧﮕﺎﻩ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺧﻮﺩﺵ ﺭﺍ ﺑﺸﻨ&= #65166;ﺳﺪ،که ﭽﻴﺴﺖ ﻭﭼﻪ ﻣﻘ&= #65166;ﻡ ﻭ ﺍﺭﺯﺷﻰ ﺩﺍﺭ&= #65193;.ﻭﻗﺘﻰ ﮐﻪ ﺷﻬﻮﺩ ﺍﻟﻬ&= #65264; ﺧﻮﺩﺭﺍ ﻣﻰ ﺑﻴ&= #65256;ﺪ،ﮔﻮﺋﻰ ﺧﺪﺍﻭﻧﺪ ﺁﻳن= 607; اﻯ ﺟﻠﻮ ﭼﺸﻢ ﺷ&= #65166;ﻫﺪ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻴﮕﺬﺍﺭﺩ، ﮐ= 5258; ﺧﻮﺩﺵ ﺭﺍ ﺑﺒﻴ&= #65256;ﺪ ﮐﻪ ﻓﮑﺮ ﻣﻴﮑﻨ&= #65194; ﺧﺪﺍﻳﺶ ﺭﺍ ﻣﻰ = ﺑﻴﻨﺪ. ﻭﻫﻤﺎﻥ ﺩﺍﺳﺘ&#= 65166;ﻥ ﺳﻰ ﻣﺮﻍ ﺍﺳﺖ،&#= 64400;ﻪ ﺑﺨﺪﺍﻯ ﺧﻮﺩ ﺳ&= #65268;ﻤﺮﻍ ﺭﺳﻴﺪﻧﺪ، ﮐﻪ &#= 65191;ﻮﺩﺭﺍ ﻣﻰ ﺩﻳﺪﻧﺪ. ﻭᥴ= 5;ﻳﻦ ﻣﻌﻨﻰ ﻭﺟﻮﺩ ﻭ&= #65259;ﻤﻰ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺍ&= #65255;ﺴﺎﻥ ﻣﺎﺩﻯ ﮐﻪ ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ ﺑﺨﺪﺍﻯ ﻣﺎﺩﻯ &= #65169;ﺮﺳﺪ. ﻣﮕﺮ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﻭﺗﺮﻙ ﺟﻬﺎﻥ ﻣ&= #65166;ﺩﻯ. ﻭﻟﺬﺍ ﮐﺎﻣﻠﺎ&#= 65253; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﻧﺎﻡ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺩ&= #65165;ﺭﻧﺪ.ﻭ ﺻﺎﺣﺐ ﻧﺎﻡ ﻗﺒ&= #65248;ﻰ ﺧﻮﺩﺭﺍ ﻣﺮﺩﻩ &= #65227;ﻨﻮﺍﻥ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺑﻘ&= #65262;ﻝ ﺁﻥ ﺩﺭﻭﻳﺶ،ﮐ= 5258; ﻣﻴﮕﻮﻳﺪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﻭﺭﺍ ﻧﻴﺎﻣﺮ&#= 65199;.ﭼﻮﻥ ﻫﺮﮔﺰ ﭘﺸﻴﻤﺎ&#= 1606; ﻴﺎﺯ ﺩﺳﺖ ﺩﺍﺩ&= #65253; ﺁﻥ ﻧﺎﻡ ﻭﻣﻨﻴ&= #1617;ﺖ ﻗﺒﻠﻰ ﻧﺪﺍﺭﺩ. = ﺍﮔﺮ ﺑﺮﺧﻰ ﻓﻠﺎﺳﻔ&#= 65258; ﺫﺍﺕ ﺍنساﻥ ﺟA= 194;ﺍ ﻭﺩﻭﺭ ﺍﺯ ﺧﻮﺩ = ﮔﻔته اﻧﺪ،ﮐﻪ ﻓﺮﻭA= 267;ﺪ ﭘﺎ ﺭﺍ ﻓﺮﺍﺗﺮ = ﮔﺬﺍﺭﺩﻩ، ﺍﺯ ﻣﻦ ﻭ ﺳﻮﭘﺮ= ﻣﻦ ﻭ ﺳﻮﭘﺮ ﺍﮔﻮ ﻣ= ﻴﮕﻮﻳﺪ.ﮔﻮﺋﻰ ﺳﻪ ﻣﻮﺟﻮﺩﻯ ﺗ&= #65262; ﺩﺭ ﺗﻮ ﻣﺴﺘﻘﻞ = ﻭﺟﺪﺍ ﺍﺯ ﻫﻢ ﻫﺴﺘﻨﺪ&= #1548;که ﺒﺎﺯ ﺗثلیث ﻣʌ= 04;ﻴﺢ ﺭﺍ ﺑﺮﺍﻯ ﻣﺎ ﻳ= ﺎﺩﺁﻭﺭﻯ ﻣﻴﮑﻨﺪ ﺍﻳﻦ ﻣ&= #65254; ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ، &#= 65261;ﺑﻤﻦ ﺑﺮﺗﺮ ﺳﻠﻮﮐﻰ &= #65191;ﻮﺩ ﺑﺎﻟﺎ ﻣﻴﺮﻭﺩ. = ﻭﭼﻮﻥ ﺑﺸﻬﻮﺩ ﺗﺠﻠّ= 5264; ﺍﻟﻬﻰ ﺭﺳﻴﺪ،= 5261; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁ&= #65253; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭ&= #65165; ﻳﺎﻓﺖ،ﺁﻧﮕﺎA= 257; ﺑﻤﻦ ﺍﺻﻠﻰ ﻭ ﺑ= ﺎﻟﻘﻮّﻩ ﻭ ﻣﻄﻠﻮﺏ ﺧﺪﺍ&= #65261;ﻧﺪ ﺭﺳﻴﺪﻩ ﺍﺳﺖ . ﺑ= ;ﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ،ﻣﻦ ﺷﻬﻮﺩﻯ ﻭﺣﺘﻰ &= #65251;ﻦ ﺑﺮﺗﺮ ﺍﺯ ﻣﻦ ﺣ= ﻴﻮﺍﻧﻰ ﻧﻴﺰ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﺩ. ﭼﻪ ﺭﺳﺪ ﺑﻤﻦ ﺍ= ﻟﻬی ﻮﻣﻮﺭﺩ ﻧﻈﺮ ﺍ&= #65247;ﻬﻰ ﻭﻫﺪﻑ ﺧﺪﺍﻭﻧ&#= 65194;،ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺷﺨﺺ &= #65169;ﺠﻬﺎﻥ. ﻭﺍﻳﻨﺠﺎ ﺑﻴﺎ&#= 65193; ﮔﻔﺘﻪ ﭘﻴﺎﻣﺒ&#= 65198; ﻣﻰ ﺍﻓﺘﻢ ﮐﻪ ﻣ= ﻴﮕﻮﻳﺪ،ﺑﺮﺍA= 263; ﻫﺮ ﻗﺪﻡ ﭘﻴﺸﺮ&= #65235;ﺖ ﺳﺎﻟﻚ،ﺧﺪﺍﻭA= 255;ﺪ ﻧﻴﺰ ﺩﻩ ﻗﺪﻡ ﺟ= ﻠﻮﺗﺮ ﻣﻴﺂﻳﺪ،ﮐﻪ ﺳ= 5166;ﻟﻚ ﺯﻭﺩ ﺗﺮ ﺑﺘﺠﻠ&= #1617;ﻰ ﻣﻄﻠﻮﺏ ﺧﻮﺩ ﺑ&= #65198;ﺳﺪ ﻭﭼﻮﻥ ﺑﮑﻤﺎﻝ &= #65165;ﻟﻬﻰ ﺭﺳﻴﺪ،ﺑﺎ ﻫﺮ &#= 65239;ﺪﻡ ﭘﻴﺸﺮﻓﺖ ﺍﻧﺴ&#= 65166;ﻥ ﮐﺎﻣﻞ،ﺧﺪﺍﻭA= 255;ﺪ ﻧﻴﺰ ﺩﻩ ﻗﺪﻡ ﺩ= ﻭﺭﺗﺮ ﻣﻴﺸﻮﺩ.ﺯﻳﺮﺍ &= #65169;ﻰ ﻧﻬﺎﻳﺖ ﻣﺮﺍﺣ&#= 65246; ﺗﮑﺎﻣﻠﻰ ﻭ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺩ= 5197; ﺑﺮﺍﺑﺮ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﮐﺎﻣﻞ ﻫﺴﺖ. ﻭﺍ= ﻳﻦ ﺗﻌﺒﻴﺮﻯ ﺍﺯ ﺑ&= #65264; ﻧﻬﺎﻳﺘﻰ ﻭﻧﺎ&#= 65251;ﺤﺪﻭﺩ ﺑﻮﺩﻥ ﻣﻮﻗﻌﻴ&#= 1617;ﺖ ﻣﮑﺎﻧﻰ ﻭﻣﻘﺎ&#= 65251;ﻰ،ﻭﺣﺘﻰ ﻣﺎﻫﻮﻯ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺩﺭ ﺣﻘﻴﻘﺖ ﻧﻬ&= #65166;ﺋﻰ ﺍﻭ ﺍﺳﺖ. ﭘس ﺳﺎ= ﻟﮑﺎﻥ ﺑﺎﮐﻤﺘﺮ ﺍﺯ ﺩ&= #1607; ﺪﺭ ﺻﺪ ﺍﺯ ﮐﺮﺍ= ﻣﺎت ﻨﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ &= #65227;ﺸﻖ ﻭﻓﻬﻢ ﻭﺻﺒﻮﺭ&#= 65263; ﻭﺟﺪﻳّﺖ،ﺑﮑʌ= 52;ﺎﻝ ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺮﺳﻨﺪ ﻭﺑﻘﻴ&#= 65258; ﭘﺎﮐﺴﺎﺯﻯ ﻫﺎ&#= 65263; ﺭﻭﺍﻥ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑﺎ ﻫﺰ= 5165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﺻ&= #65262;ﺭﺕ ﻣﻴﮕﻴﺮﺩ.ﺯﻳﺮ&#= 65165; ﺍﻧﺴﺎﻥ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﻫﻤﻪ ﻣﻌﺎﻳﺐ ﺧ&= #65262;ﺩ ﺭﺍ ﺑﻔﻬﻤﺪ،ﭼ= 5258; ﺭﺳﺪ ﺑﺎﻭﺭ ﮐﻨ&= #65194;،ﮐﻪ ﭘﺎﮐﺴﺎﺯﻯ ﻧﻤ&#= 65166;ﻳﺪ. ﺁﻟﻮﺩ&#= 64404;ﻰ ﻫﺎﻯ ﺭﻭﺍﻥ، ﻫ&#= 65252;ﺎﻥ ﺑﻘﺎﻳﺎﻯ ﺻﻔﺎ&#= 65173; ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻭﮔﻴﺎﻫﻰ ﻭ ﺟﻤ&= #65166;ﺩی ﻮﺍﻧﺴﺎﻥ ﭘﻴﺸ&#= 65268;ﻦ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> = 5165;ﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺩﺭ &= #65169;ﺎﺭﻩ ﻋﺸﻖ ﺑﺎﺯ ﺻﺤﺒ&= #65174; ﺑﮑﻨﻴﻢ،ﻣﺮﮐA= 168; ﻧﻮﺷﺘﻦ ﺍﮔﺮ ﻫ&= #65236;ﺖ ﺩﺭﻳﺎ ﻫﻢ ﺑﺎﺷ&= #65194;، ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5239;ﺎﺩﺭ ﺑﺘﮑﻤﻴﻞ ﺑﺤث &#= 65227;ﺸﻖ ﺍﻟﻬﻰ ﻧﻴﺴﺘﻴ&#= 65250;.ﻭﻟﻰ ﻋﺸﻘﻬﺎﻯ ﺟﺴﻤ&#= 65166;ﻧﻰ ﭼﻨﺪ ﺭﻭﺯﻩ ﻭﺣ&= #65176;ﻰ ﭼﻨ ﻟﺤظه اﻯ ﻫ= 5204;ﺘﻨﺪ،ﮐﻪ ﺑﭽﻪ ﺳﺨﺘﻰ ﺑﻴ&= #65242; ﻣﻌﺸﻮﻕ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺭﺳﻴﺪ.که ﺤﺘ= ﻰ ﻟﺤظه اﻯ ﺑﻌﺪ = 5255;ﻔﺮﺕ ﺍﺯ ﺍﻭ ﺁﻏﺎﺯ ﻣ= ﻴﮕﺮﺩﺩ.ﮔﻮﺋﻰ ﻣﻌﺎﺷﻘﻪ ﺑﺎ ﻳ&= #65242; ﺯﻥ ﺗﻦ ﻓﺮﻭﺵ ﺑ= ﺎﺷﺪ. ﻭﺑﻴﺶ ﺍﺯ ﺍﻳﻦ = ﺗﺼﺪﻉ ﺧﺎﻃﺮ ﺧﻮﺍﻧﻨ&#= 65194;ﻩ ﻧﻤﻴﮑﻨﻢ، ﺑﺨ= 5212;ﻮﺹ ﮐﻪ ﺩﺍﺳﺘﺎﻥ ﻋ&= #65208;ﻖ ﺑﻬﺮ ﺯﺑﺎﻥ ﻭﻋ&= #65256;ﻮﺍﻥ ﻭ ﺑﻬﺎﻧﻬﺎﻯ ﮔ&= #65236;ﺘﻪ ﺷﻮﺩ،ﺑﺎﺯ ﻧﺎ= 5251;ﮑﺮﺭ ﺍﺳﺖ.ﻫﺪﻑ ﻧﻮﻳ&= #65204;ﻨﺪﻩ ﻣﺘﻮﺟّﻪ ﮐﺮﺩ= 5253; ﻋﺎﻃﻔﻰ ﺑﺎ ﻣﻮ&= #65215;ﻮﻉ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ،ﮐﻪ ﻧﺎﻡ ﻋﺸﻖ ﺩﺍﺭ&= #65193;.ﻭلی ﺴﻔﺎﺭﺵ ﻧﻬﺎﺋ&#= 65264; ﮐﻪ ﺩﺍﺭﻡ ﻳﮑﻰ = ﺩﺭﺧﻮﺍﺳﺖ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺯ = ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ،ﻭﺩﻳﮕﺮA= 263; ﺩﺭ ﺗﻔﮑّﺮ ﻭﻫ&#= 65198; ﻣﻄﺎﻟﻌﻪ ﻭ ﺩﻗ&= #1617;ﺘﻰ ﺑﻬﺮ ﭼﻴﺰ ﻭﻣﻮ&= #65215;ﻮﻋﻰ،ﺗﻨﻬﺎ ﺍﺯ ﻧﻈﺮ(ﺑﺮﺩﺍ&= #65207;ﺖ ﺳﻠﻮﮐﻰ)ﺑﺮﺭﺳ&#= 65264; ﺻﻮﺭﺕ ﮔﻴﺮﺩ،= 4400;ﻪ ﻳﻚ ﺷﺒﻪ ﺭﻩ ﺻﺪ= ﺳﺎﻟﻪرﻓﺘﻦﺍ= 5203;ﺖ.ﺗﺎﺧﺪﺍﭼﻪʋ= 91;ﻮﺍﻫﺪﻭﺍﻧﺴﺎ= ﻥﭼﻪﺑﺨﻮﺍﻫﺪ.</= span> <![if !supportLineBreakNewLine]> <![endif]><o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an><a name=3DM161><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman= "; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>M161</a><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'><o:p= ></o:p> <span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'><o:p= > </o:p> <span style=3D'mso-ascii-font-family:"Time= s New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> تع&#= 1576;یر خواب<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <o:= p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕﻮﻳﺪ'ﻣﻦ 46= <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'> ﺑﺎﺏ ﻧﺒﻮّﺕ ﺩﺍﺭﻡ' &= #65261;ﻟﻰ ﺑﺮﺍﻯ ﺷﻤﺎ ﺗﻨﻬﺎ ﺑﺎﺏ ﺧﻮﺍﺏ ﻭﺭ<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>= 72;ﻳﺎ ﺭﺍ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻢ. ﻧﺒﻮّﺕ ﻋﻨﻮﺍ= 5253; ﭘﻴﺎﻣﺒﺮﺍﻥﻨ= 5268;ﺴﺖ.ﮐﻪ ﻫﺮﮐﺎﻣﻞ ﺍﻟﻬﻰ'ﻧﺒﻰّ ﻭ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 344;ﻴﺎﻣﺒﺮ ﭘﻴﺎﻡ ﺁﻭﺭ ﺍﻟﻬﻰ'ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺧﻮﺩ ﺑﺨﻠﻖ'ﻭ ﭘس ﺍﺯ ﭘﺎﻳﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷﺪ.(ﻧﺒﻮ&= #65173;) ﺍﺯ ﺭﻳﺸﻪ ﻟﻐﺖ (ﻧﺒﺄ ﻳﺎ ﺧﺒﺮ)ﻭﺍﻟﻬﺎﻡ ﻟﺪﻧّﻰ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﻮﺟﻮﺩﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﭼﻨﻴﻦ ﺍﻟﻬﺎﻣﺎﺗﻰ ﺩﺍﺭﺩ.ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺯﻧﺒﻮﺭ ﻋﺴﻞ ﻧﻴﺰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭﺣﻰ ﺍﻟﻬﻰ ﺩﺍﺭﺩ ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺧﻮﺩﺭﺍ ﺑﺴﺎﺯﺩ. ﻫﻤﻴﻦ = ﻃﻮﺭ ﻫﺮ ﻣﻮﺟﻮﺩ ﺩﻳﮕﺮ ﻭ ﺍﻧﺴﺎ&= #1606; هاﻯ ﺑﺪﺍﺋﻰ ﻳﺎ ﻋﺎﻗﻞ</s= pan><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺯﻳﺮﺍ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﻣﺪﺑّﺮ ﻫﺮﮐس ﻭﻫﺮ ﺭﻭحی هستند' ﮐﻪ ﻓﮑﺮﻯ ﺭﺍ ﺩﺭ ﺫﻫﻦ'ﻭ ﺍﻣﮑﺎﻥ ﻫﺮ ﮔﻔﺘﺎﺭ ﻭ ﺍﺣﺴﺎﺳﻰ ﺭﺍﺩ&#= 65197; ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻭﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﻣﻴﮕﺬﺍﺭﻧﺪ. ﮐ&= #65258;ﺍﻋﺼﺎﺏ ﻧﻴﺰ ﺑﺘﻤﺎﻡ ﻗ&= #65204;ﻤﺘﻬﺎﻯ ﺟﺴﻢ ﻣﻨﺘﻘﻞ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ &= #65259;ﻤﻴﻦ ﻃﻮﺭ ﻋﺸﻖ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﺍﻳﻤﺎﻥ' ﻭ ﻫﺮﻳﻚ ﺍﺯ ﻋﻤﻠﻴّﺎﺕ ﻓﺮﺍﻭﺍﻥ ﻭ ﭘﻴﭽﻴﺪﻩ ﺫﻫﻨﻰ ﻭ ﺗﻔﮑّﺮ ﺍﻧﺴﺎﻥ که ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭﻟﻰ ﺍﻳﻦ ﺩﺭﺟﻪ ﭘﺎ&= #64400;ﻰ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ' ﮐ= ﻪ چگوﻧﻪ ﻧﺒﺄ ﻭ ﺍﻟﻬﺎﻡ ﻭ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺗﺪﺑﻴﺮ= 5165;ﺕ ﺍﻟﻬی ﺮﺍ' ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑﻨﺪ.ﮐﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺑﺼﻮﺭﺕ ﻋﻘﺎﻳ&#= 65194; ﺩﺭﺳﺖ ﻭﻧﺎ ﺩرﺳﺖ ﻫﻤﺮﺍﻩ &#= 65165;ﻟﻬﺎﻡ ﻣﻴﺸﻮﺩ.ﻭ ﺩﺭ ﻓﻬﻢ ﺍﻧﺴﺎﻥ ﻭ = ﺑﺮﺩﺍﺷﺖ ﺍﻭ ﺍﺯ ﺍﻟﻬﺎﻡ ﺗﻐﻴﻴﺮ ﻣﻴﺪﻫﺪ.ﻭ ﻣﻨﺤ&= #65198;ﻑ ﺍﺯ ﺧﻮﺍﺳﺘﻪ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﭘﻴﺎﻡ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻟ&#= 65264; ﺍﻳﻦ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﻣﺪﺍﻭﻡ'ﻭﻟﻮ ﺑﺪﺭﺟﻪ ﻣﻄﻠﻖ &= #65255;ﻴﺴﺖ' ﺍﻟﻬﺎﻡ ﺭؤﻳﺎﺋﻰ ﻭ ﺍﻓﮑﺎﺭ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﺧﻮﺩﺭﺍ ﺑﻬﺘﺮ ﻣﻴﺸﻨﻮﺩ.ﻭ ﻫﺪﺍﻳﺘﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﻧﺪ.ﻭ ﺑﺮﺩﺍﺷﺘﻬﺎﻯ ﺩﺭﺳﺖ ﺍﺯ ﻫﻤﻪ<= /span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﻣﻮﺭ'ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺗﺎﺯﻧﺪ&#= 65257; ﻫﺴﺘﻨﺪ'ﺍﻳﻦ ﺑ&= #65198;ﺩﺍﺷﺘﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ' ﺑﺼﻮ&= #65197;ﺕ ﻧﺒﺄ ﻭ ﺧﺒﺮ ﻭ ﻧﺒﻮّﺕ ﻭ ﻗﺪﺭﺕ ﺗﻨﺒّو= 69; ﺃﻣﺮ'ﺑﻴﺸﺘﺮ ﻭ ﻧﺰﺩﻳﮑﺘﺮ ﺑﺤﻘﺎﻳﻖ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ .<o:p></o:p></spa= n> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>لذا ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕﻮﻳﺪ'ﻣﻦ ﺭﺍه ﻫﺎﻯ ﻣﺘﻌﺪﺩﻯ ﺑﺮﺍﻯ ﺩﺭﻳﺎﻓ&#= 65174; ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭﻡ.ﻭﻟﻰ ﺑﺮﺍﻯ ﭼﻨﺪ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﺍﮐﻨﻮﻥ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺷ&= #65252;ﺎ' ﺗﻨﻬﺎ ﺑﺎﺏ ﺧﻮﺍﺏ ﻭ ﺭؤﻳﺎ ﺭﺍ ﺑﺮﺍﻳتاﻥ ﻣﻌﺘﺒﺮ ﻣﻴﺪﺍ&#= 65255;ﻴﻢ. ﺯﻳﺮﺍ ﺑﺮﺧﻠﺎﻑ ﺗﻔﮑ&#= 1617;ﺮ ﻭﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺍﻧﺴﺎﻥ'ﺩﺭ ﺭؤﻳﺎ ﺟﺰ ﺩﺧﺎ&#= 65247;ﺖ ﻧﺎﭘﻴﺪﺍ ﺭﻭﺍﻥ ﻭﻧﻔس ﺍﻣّﺎﺭﻩ'ﺗﺄث= 40;رﻯ ﺩﺭ ﺻﺤﻨﻪ ﻭﺩﺍﺳﺘﺎﻥ ﺧﻮﺍﺏ ﻧﻴﺴﺖ. ﻭ ﺳﺎﻟﻚ ﺑﺘﻤﺎﻡ ﻗﺴﻤﺘﻬﺎﻯ ﺻﺤﻨﻪ ﺭؤﻳﺎ'ﻭﺭؤﻳﺖ ﻭﺩﻳﺪﻥ ﺑﭽﺸﻢ ﺩﻝ<span dir=3DLTR style=3D'mso-= ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>'<span style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> ﺗﻮﺟّﻪ ﻭ ﺩﻗّﺖ ﻭ ﺑﺮﺩﺍﺷﺖ ﻣﻌﻨ&#= 65264; ﻣﻰ ﻧﻤﺎﻳﺪ.ﭼﻪ ﺩﺭﺧﻮﺍﺑﻬﺎﻯ &#= 65255;ﻔﺴﺎﻧﻰ ﺷﻬﻮﺍﻧﻰ ﮐﻪ ﻫﻤﮕﺎﻥ ﺩﺍﺭﻧﺪ.ﻭ ﻳﺎ ﺧﻮﺍﺑﻬﺎﻯ ﺻﺎﻟﺤﻪ ﻭ ﺍﺻﻠﺎﺣﻰ'ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺗﺰﮐﻴﻪ ﮐﻨﻨﺪ&#= 65257; نفس و روان خود ﺩﺍﺭﻧﺪ. ﮐ= 5258; ﺻﻔﺎﺕ ﻧﻴﮑﻮﻯ ﺗﺎﺯﻩ ﺳﺎﻟﻚ'ﺑﺎ ﺑﻘﺎﻳﺎﻯ ﺟﻨﺒ&#= 65258; ﻫﺎﻯ ﻣﻨﻔﻰ ﺻﻔ&= #65166;ﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻭ ﺑﺎﻫﻢ ﻣﺨﻠﻮﻁ ﻫﺴﺘﻨﺪ. ﻭ ﺗﻨﻬ= ﺎ ﺗﻌﺒﻴﺮ ﺧﻮﺍﺏ &= #65169;ﻮﺳﻴﻠﻪ ﭘﻴﺮ<span lang=3DA= R-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻟﻬﻰ'ﻳ&#= 65166; ﻫﺮ ﮐﺎﻣﻞ ﻣﺠﺮﺏ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ &= #65197;ﻭﺍﻳﺖ ﻭ ﺣﺪﻳث ﻭﮐﻠﺎ&#= 65249; ﺳﺎﻟﻚ'ﺧﻮﺏ ﻭ ﺑﺪ ﺻﻔﺎﺕ ﺭؤﻳ&#= 65166; ﺭﺍ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﮐﻨﺪ.ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ ﺍﺯ ﺩﺭﻭ&= #65253; ﺧﻮﺩ ﻣﺘﻮﺟّﻪ &#= 65251;ﻴﺸﻮﺩ. ﮐﻪ ﭼﻪ ﻣﻌﺎﻳﺐ ﻭ ﻋﻠﻞ ﺩﻳﮕﺮﻯ'ﺩﺭ ﺭﻭ&= #65165;ﻧﺶ ﺑﺎﻗﻰ ﻭﻣؤثّž= 5; ﻣﺎﻧﺪﻩ.ﻭﺍﺯ ﺁﻥ ﭘس ﺁنها ﺮA= 165; ﺣﻘﻴﻘﺖ ﻧﻤﻴﺪﺍﻧﺪ. ﺑﻠﮑﻪ ﺻﻔﺘﻰ ﺑﺸﺮﻯ ﻭﺣﻴﺎﺗ&#= 65264; ﻣﻴﺪﺍﻧﺪ'ﮐﻪ ﻣﺎﻧﻊ ﺭﺳﻴﺪﻥ &= #65197;ﻭﺍﻥ ﻭﺭﻭﺡ ﺳﺎﻟﻚ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻭﺗﺠﻠّﻴﺎﺕ ﻣﻴﺒﺎﺷﺪ.ﭘس ﺍﺯ ﺁﻧﻬﺎ ﻋﻤﻴﻘﺎ ﻣﺘﻨﻔّﺮ ﻣﻴﮕ= 5198;ﺩﺩ. ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﻥ ﺻﻔﺎﺕ ﻭﻋﺎﺩﺍﺕ ﺭﺍ ﺗﺎ ﻣﻴﺘﻮﺍﻧﺪ &= #65175;ﮑﺮﺍﺭ ﻧﻤﻰ ﮐﻨﺪ'ﻭ ﻳﺎ ﺧﻮﺩﺭﺍ ﺩﺭﺑﺮﺍﺑﺮ ﺁﻥ ﺻﻔﺎﺕ' ﮐﻨﺘﺮﻝ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻣ&#= 65194;ﺍﻡ ﻣﺮﺍﻗﺐ ﺍﻓﮑﺎﺭ ﻭﺍﻋﻤﺎﻝ ﻭ ﮔﻔ&= #65176;ﺎﺭﻫﺎﻯ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺍﺯ ﺁﻥ ﺻﻔﺎﺕ ﻣﺬﻣﻮﻡ ﺧﻮﻳﺶ ﺑﮑﺎﺭ ﻧﺒﺮﺩﻩ ﺑﺎﺷﺪ.&= #65261;ﻫﺮﺑﺎﺭ ﭘﻨﺎﻩ ﺑﺨﺪﺍ ﻭ ﺍﺳﺘﻐﻔﺎﺭ ﻭﻧﮑﻮﻫﺶﺧﻮﺩ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ'ﻭﺩ&#= 65267;ﮕﺮﺍﻥ ﺭﺍ ﻫﺮﮔﺰ ﺳﺮﺯﻧﺶ ﻧﻤﻰ ﮐﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﺎ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﺑﺎﺭﻩ مقوله (ʋ= 91;ﻮﺍﺑﻬﺎ و رؤیاهاﻯ ﺻﺎﻟﺤﻪ ﺳﺎﻟﮑﺎﻥ) ﻣﻴﮕﻮﺋﻴﻢ.ﻭا= 604;اّ (ﺧﻮﺍﺑﻬﺎﻯ ﺷﻬﻮﺩﻯ ﮐﺎﻣﻠﺎﻥ) ﻧﻪ ﻓﻘﻂ ﺟﻨﺒﻪ ﻣﻨﻔﻰ ﻧﺪﺍﺭﺩ'ﻳﺎ ﭼﻨﺎﻥ ﻫﺴﺘﻨﺪ' ﮐﻪ ﻣﻮﺭﺩ ﻋﻔﻮ ﻭﮔﺬﺷﺖ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺳﺎﻟﻚ ﺩﺭﻫﺮ ﻣ&= #65198;ﺣﻠﻪ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺧﻮﺩ'ﺩﺭﺣﺪّ ﮐ&#= 65236;ﺎﻳﺖ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ'ﮐﻪ ﺣﺘﻰ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺍﺯ ﻣﺠﻤﻮﻉ ﺁثاﺭ ﻣﻨﻔﻰ ﺭﻳﺸﻪ ﮔﺮﻓﺘﻪ ﺩﺭ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ'ﺍﻭ ﺭﺍ = ﺑﺸﻬﻮﺩ ﻭﻧﺠﺎﺕ ﺭﺳﺎﻧ&#= 65194;ﻩ ﺍﺳﺖ.ﻭﺣﺘﻰ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻧﻴﺰ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺧﻮﺩ'ﻫﻤﭽﻨﺎﻥ ﺻﻔﺎﺕ ﺑﻴﺸﺘﺮﻯ ﺯﺷﺖ ﻭﻳﺎ ﻏﻴﺮ ﺷﺎﻳ&= #65204;ﺘﻪ ﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪﻩ ﺧﻮﺩﺭﺍ ﺗﺸﺨﻴﺺ ﻣﻴﺪﻫﺪ.ﻭ ﺍﺳﺘﺨﺮﺍﺝ ﻫﺮ ﻣﻌﻨﻰ ﺍﺯ ﺭؤﻳﺎﻫﺎﻯ ﺧﻮ= 5193; ﺩﺍﺭﺩ.ﮐﻪ ﮔﻮﺋﻰ ﺗﻤﺎﻡ ﺁ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﺃﺑﺪﻯ ﺭﻭﺡ ﺍﻧﺴﺎﻥ'ﺑ&= #65192;ﺼﻮﺹ ﺩﺭ ﺻﺤﻨﻪ ﺷﻬﻮ&= #65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﻣﻴﺒﻴﻨﺪ. ﻭ ﻣﻴﺪﺍﻧﺪ ﻫﻨﻮ&#= 65199; ﺭﺍﻩ ﺩﺭﺍﺯﻯ ﺑﺮﺍﻯ ﮐﻤﺎﻝ ﻭ ﺍﻟﻮﻫﻴّﺖ ﺧﻮﺩﺩﺭﭘﻴﺶ ﺩ&#= 65165;ﺭﺩ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>. <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 199;ﻳﺮﺍ ﺭؤﻳﺎﻫﺎﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﻧﻤﺎﻳﺶ ﺻﺤﻨﻪ ﻫﺎ'ﻭ ﺗﺤﻮﻟﺎﺕ ﺩﺭ ﺭؤﻳﺎ'ﮐﻪﮐ&#= 65166;ﻣﻠﺎ ﺍﺯ ﻭﺟﻮﺩ ﻭ ﺫﺍﺕ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪﻩ ﺷﺪﻩ' و رؤیای عرشی ه= 605;ه ولایتهای ششگانه سلوک= 40; در حکم( ﺯﺑﺎﻥ A= 211;ﺤﺒﺖ ﮐﺮﺩﻥ) ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'ﺑﺎ ﺍﻧﺴﺎﻥ ﺑﺨﺼﻮ&#= 65209; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺭؤﻳﺎﻫﺎﻯ ﺻﺎﻟﺤﻪ ﺳﺎﻟﮑ&#= 65166;ﻥ'ﻭ ﻳﺎ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ ﻋﻘﻠﻰ'ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﺘﻮﺍﻥ( ﺍﻟﻬﺎﻡ ﻭﻭﺣﻰ) ﮔﻔﺖ.ﻭ ﭼﻪ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻭ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ'&#= 64400;ﻪ ﺩﺭ( ﺭؤﻳﺎﻫﺎﻯ ﮐﺎﺑﻮﺳﻰ و نف= 87;انی) ﺧﻮﻳﺶ ﺁﻳﻨﺪﻩ &= #65187;ﻘﻴﺮﺗﺮ ﺧﻮﺩﺭﺍ'ﺑﺮﺣﺴ&#= 65168; ﺷﺮﺍﻳﻂ ﺍﻣﺮﻭﺯ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﻳﺶ ﻣﻴﺒﻴﻨﺪ.ﺗﺎ ﺷﺎﻳﺪ ﻣﺘﺬﮐّ= 5198; ﻭ ﺑﻴﺪﺍﺭ ﮔﺮﺩﺩ ﻭ ﺑﺘﺮﺳﺪ' ﮐﻪ کابوسها (ﻧﻬﻴ= ﺐ ﺧﺪﺍوﻧ)ﺪ ﺍﺳﺖ ﻭ ﻧﻤﻮﻧﻪ ﮐﻮﭼﮑﻰ ﺍﺯ ﻏﻀﺐ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺍﻧﺴﺎﻥ ﻏﻴﺮﺳﺎﻟﻚ ﺍﺳﺖ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>' <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﻣﺪﺍﻡ ﺩﺭﺣﺎﻝ ﮐﺎﺭﻣﺎ ﺷﺪﻥ بیشتر و ﺍﺯ ﻫ᥽= 0; ﺍﮐﻨﻮﻥ ﻭ ﺟﻬﻨّﻤﻰ ﺗﺮ ﺷﺪﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﮔ&= #65262;ﺋﻰ ﺁﺗﺶ ﺣﺴﺮﺕ ﻭﺭﻧﺞ ﺟﻬﻨّﻢ ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﺩﺭﻫﻤﻴﻦ( ﺟﻬﻨّﻢ ﻭ ﺟﻬﺎ&#= 65255;ﻮﻡ ﺟﻬﺎﻥ) ﻣﻴﺒﻴﻨﺪ.ﮐﻪ ﭘسﺍﺯﻣﺮﮒ ﻧﻴﺰ ﻋﻤﻠﺎ( ﻭﻋﻴﺪ ﺍﻟﻬﻰ) ﺁﻧﻬﺎ ﺩﺭ ﻧﺴﺦ ﺑﺪﺗﺮ ﺑﺸﺮﻯ'ﻭ&= #65267;ﺎ ﺩﺭ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ' ﻭ ﺣﺘﻰ ﻓﺴﺦ ﻭﮔﻨﺪﻳﮕﻰ ﮔﻴﺎﻫﻰ خواهد بود.ﭼﻪ ﺭﺳﺪ ﺑﺮﺳﺦ ﺟﻤﺎﺩﻯ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261;ﻭﺳﺦ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻧﻴﺰ' ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﺁﻧﺎﻥ ﻫﺴﺖ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﺗﻨﻬﺎ &= #65261;ﻳﺰﺍﻯ ﻭﺭﻭﺩ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫﺪ ﺩﺍﺩ. ﮐﻪ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻧﻴﺰ ﺍﻧﺠ&= #65166;ﻡ ﻣﻴﺪﻫﺪ. ﻭﻫﻤﻪ ﺍﺭﻭﺍﺝ ﻭﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﻗﺒﺖ ﺩﺭ ﺃﺑﺪﻳّﺖ ﮐﻤﺎ= 5247;ﺎﺕ ﻭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺑﺪﻳﺪﺍ&= #65197; ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟﻠﻪ ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ' ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ ﺑﺴﻮﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.<= /span><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span style=3D'mso-ascii-font-family:"Times N= ew Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> ﺯﺑ= ﺎﻥ ﺧﺪﺍ ﺩﺭ ﺍﻧﺒﻴﺎ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟﻬی که خود ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ هستند' ﻓﺮﺍﻭﺍﻥ ﻭﻣﺘﻨﺎﺳﺐ ﮐﻤﺎﻟﺎﺕ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷﺪ. ﻭ ﻣﺘﻨﺎﺳﺐ ﺷﻬﻮ&#= 65193; ﺑﺮﺗﺮ ﺩﺭﺟﻪ ﭘ&= #65166;ک تر شدن و تزکیه ﺭﻭﺍﻥ ﮐﻪ ﺑﺎﺯ ﻋﻤﻴﻖ ﺗﺮ ﻣﻴﮕﺮﺩﺩ. .ﻭﻟﻰ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﮐﻨﻮﻥ ﺳﺎﻟﮑﺎﻥ ﻭﺣﺘﻰ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ' ﻣﻴﺘﻮﺍﻧﻨﺪ ﺍﺯ(ﺑﺎﺏ ﺧﻮﺍﺏ = ﻭﺭؤﻳﺎ) ﺍﺳﺘﻔﺎﺩﻩ ﺑﻴﺸﺘﺮ ﺑﮑﻨﻨﺪ. ﺍﮔﺮ ﺑﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻧﻴﺰ ﺍﺭﺗﺒﺎﻁ ﻭ ﺩﻟﺒﺴﺘﮕﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﺗﺎ ﻣﻌﻨﻰ ﺧﻮﺍﺑﻬ&#= 65166;ﻯ ﺧﻮﺩ' ﻭ ﺗﺬﮐّﺮﺍﺕ ﺍﻟﻬﻰ ﺭﺍ ﺑﻔﻬ&= #65252;ﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺍﻧﺴﺎﻥ ﻋﻠﺎﺋﻢ ﺧﻄﻮﻁ ﻧﻮﺷﺘﻨﻰ ﻫﺮ ﻣﻠّﺘﻰ ﺭﺍ ﺁﺷﻨﺎ ﺑﺎﺷﺪ'ﻳﺎ ﺑﭙﺮﺳﺪ ﻭﺁﺷﻨ&#= 65166; ﮔﺮﺩﺩ'ﺑﻬﺘﺮ ﺭﺍﻩ ﺯﻧﺪﮔﻰ ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﻧﺴﺖ. ﭘﺶ ﻣﻌﻨﻰ ﺧﻮﺍﺏ ﺭﺍ ﻣﻴﻔﻬﻤﺪ. ﻭ ﺗﺠﺮﺑﻪ ﮐﺮﺩﻩ ﺍﻟﻬﻰ'ﻣﻌﺎﻧﻰ ﺍﻳﻦ ﺧﻄﻮﻁ ﺩﺭ ﺭؤﻳﺎﻫﺎﺭﺍ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻭﻣﻌﺘﻘﺪ ﺑﺎﻫ&#= 65252;ﻴّﺖ ﺭؤﻳﺎﻫﺎﻯ ﺧﻮ= 5193; ﺑﻴﺎﻥ ﻣﻰ ﮐﻨﺪ.ﺗﺎ ﺩﺭﺟﻪ ﻓﻬﻢ ﻭ ﺑﺮﺩﺍﺷﺖ ﻭ ﺍﻳ&= #65252;ﺎﻥ ﻭﭘﺎﮐﻰ ﺭﻭﺍﻥ ﺻﺎﺣﺐ ﺭؤﻳﺎ ﭼﻘﺪﺭ ﺑﺎﺷﺪ.ﻳﻌﻨﻰ ﺗﺎ ﭼﻪ ﺣﺪﻭﺩﻯ ﻋﻤﻴﻖ ﺗﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭﭘﺎﮐﺴﺎﺯﻯﺭ= 5261;ﺍﻥ ﺧﻮﺩ ﮐﺮﺩﻩ ﺍﺳﺖ.ﺗﺎ ﻋﺎﻗﺒﺖ ﺑﺮؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺻﺎﺩ&= #65239;ﻪ ﺧﺎﺹ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﮐﻪ ﺁﻧﮕﺎﻩ ﻧﻴﺎﺯ ﺑﺘﻔﺴﻴﺮ ﻭ ﺗﻌﺒﻴﺮ ﻧﻴﺰ ﻧﺪﺍﺭﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ ﺗﻤﺎﻣﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭﮐﺘﺐ ﻣﻨﺴﻮﺏ &= #65169;ﺂﻧﺎﻥ' ﻭ ﺣﺘﻰ ﺍﺣﺎﺩﻳﺶ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺍﻧﺒﻴﺎ ﻭﺍﻭﻟﻴﺎ' ﺑﺨﺼﻮﺹ ﻫﺰﺍﺭﺍﻥ ﻫﺰﺍ&#= 65197; ﺩﺍﺳﺘﺎﻥ ﻋﺮﻓﺎﻧﻰ ﻭﺭﻭﺍﻳﺎﺕ ﺃﻧﺒﻴﺎ' ﺍﮔﺮ ﺑ= ﺮﺣﺴﺐ (ﺑﺮﺩﺍﺷﺖﺳﻠﻮ&#= 64400;ﻰ) ﻭ ﺷﻬﻮﺩﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﺟﻬﺎﻧﻰ &= #65259;ﺪﺍﻳﺘﻬﺎﻯ ﻋﻘﻠﻰ ﺩﺍﺷﺘﻪ ﻭﺭﺳﺎﻧﻨﺪﻩ ﺭﻭﺡ ﺍﻧﺴﺎﻥ'ﺑ&= #65170;ﻬﺸﺘﻬﺎﻯ ﺗﻮﻟﺪﺍﺕ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺩﺭ ﺍﺣﻮﺍﻝ ﺷﺨﺼﻰ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;'ﺩﺭ ﺑﺎﺭﻩ ﻣﺸﮑﻠﺎﺕ ﻟﺎ ﻳﻨﺤﻞ ﻓﻬﻢ ﻗﺮﺁﻥ ﻭ ﮐﺘﺐ ﻣﻘﺪس ﺩﻳﮕﺮ'ﺩﺭ ﺍﺣﻮﺍﻟﻰ ﺍﺯ ﭘ&= #65268;ﺎﻣﺒﺮ ﺩﺭﻳﺎﻓﺘﻢ'ﮐﻪ ﮔﻔﺖ( ﮔﻔﺘﻪ ﻫﺎﻯ ﻣﻦ'ﺗﻨﻬﺎ = ﺑﺎ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻣﻌﻨﻰ ﺩﺍﺭﻧﺪ).ﻭﺍﻟّ&#= 65166; ﭼﻨﺎﻥ ﭘﺮﺍﮐﻨﺪﮔﻰ ﺩﺭ ﻓﻬﻢ ﺍﻳﻦ ﮔﻔﺘﻪ ﻫﺎﻯ ﺍﻧﺒﻴﺎ ﻭﺍﻭﻟﻴﺎ ﻫﺴﺖ'ﮐﻪ ﺿﺪ ﻭ ﻧﻘﻴﺾ امکان ﻧﺘﻴﺠﻪ ﺩﻳﮕﺮﻯ د رست®= 0; ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨ&#= 65194;ﻩ ﻭﺷﻨﻮﻧﺪﻩ ﺁﻧﻬﺎ ﻧﺪﺍﺭﺩ.ﻭ ﺣﺘﻰ ﺩﺭ ﺑﺮﺭﺳﻰ ﻃﻮﻟﺎﻧﻰ ﮐﻪ ﺍﺯ ﻣﻄﺎﻟﺐ ﻗﺮﺁﻥﻮﺗﻮﺭﺍ= 5173;ﻭ ﺍﻭﺳﺘﺎ ﻭﺩﻩ ﻫﺎ ﮐﺘﺎﺏ ﻣﻘﺪ&= #1587; ﻣﻠﻞ ﺩﻳﮕﺮ ﮐﺮﺩﻡ' ﺣﺘﻰ ﻳﻚ ﻣﻮﺭﺩ ﺗﻨﺎﻗﺾ ﺩﺭ ﮔﻔﺘﻪ ﻫﺎ ﻧ= ﻴﺎﻓﺘﻢ. ﻭﻫﻤﮕﻰ اولیا ﺭﺳﻮﻟﺎﻥ ﺍﻟﻬﻰ ﺍﺭﺳﺎل= 740; ﺑﺨﻠﻖ'ﻳﮑﺴﺎﻥ&#= 65261;ﺑﺮﺣﺴﺐ ﺯﺑﺎﻥ ﻭﻓﻬﻢ ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﻴﺎﻥ ﮐﺮﺩﻩ ﺍند.ﻭﻧ= 5268;ﺎﺯﻯ ﺑﺘﻌﺼّﺐ ﭘﻴﻮ= 5203;ﺘﻦ ﺑﺎﻳﻦ ﺩﻳﻦ ﻭﺁﻥ ﻣﺬﻫﺐ ﻧﻴﺴﺖ.ﻭ ﺳﭙس ﻣﻦ ﻧﻴﺰ ﺗﻤﺎﻡ ﻧﻮﺷﺘﻪ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺑﺎ ﺍﻳﻦ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮﮐﻰ'ﮐﻪ ﭘس اﺯ ﺍﻧﺠﺎﻡ ﻭﻇﺎﻳﻒ ﺳﻠﻮﮐﻰ ﺧﻮﻳﺶ'ﺗﺎ ﺣﺪّ ﮐﻔﺎﻳﺖ ﻭ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩﺍﻡ'ﮐﻪ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﻧﻴﺰ ﺍﺯ ﻫﻤﺎﻥ ﺁثاﺭ ﺑﺮﺩﺍﺷA= 174; ﺳﻠﻮﮐﻰ ﺍﺯ ﮔﻔﺘﻪﻫﺎﻯ ﭘﻴ&#= 65166;ﻣﺒﺮ ﻣﻴﺒﺎﺷﺪ. ﻭﻣﻴﺘﻮﺍﻧﻢ ﺑﻀِﺮس ﻗﺎﻃﻊ = 5169;ﮕﻮﻳﻢ'ﮐﻪ ﺗﻤﺎﻡ ﮔﻮﻳﻨﺪ&#= 64404;ﺎﻥ ﺍﻟﻬﻰ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ'ﻣ&#= 65256;ﺤﺼﺮﺍ ﻗﺼﺪ ﻓﻬﻤﺎﻧﺪ&#= 65253; ﻫﻤﻴﻦ ﻣﻌﻨﻰ ﺳﻠﻮﮐﻰ'ﺍﺯ ﻫﺮ ﻟﻔﻆ ﻭﻣﻄﻠﺒﻰ ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﺗﻮﺻ&#= 65268;ﻪ ﻣﻦ ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮ&#= 65165;ﻣﻰ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﻫﺮ ﻣﻮﺿﻮﻋﻰ ﺩﺭﻫﺴﺘﻰ ﻭﻫﺮ ﻧﻮﺷﺘﻪ ﻭ ﮔﻔﺘﻪﺍﻯ' ﺣﺘﻰ ﺍﺯ ﻏﻴﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ باشد آن ﺭﺍ'ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮﮐﻰ ﻨﻤﺎﻳﺪ. ﺁﻧﮕﺎﻩ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﻏﻴﺮ ﺍﻟﻬﻰ'ﻭﺩﻭﺳﺖ ﻭﺩﺷﻤﻦ ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺗﺸﺨﻴﺺ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺩ.ﺁﻧﮕﺎﻩ ﺧ&= #65262;ﺍﻫﻨﺪ ﺩﻳﺪ' ﮐﻪ ﺣﺘﻰ ﻫﺮ ﮔﻔﺘﻪ ﺑﻰ ﺍﺩﺑﺎﻥ ﺍﻟﻬﻰ'&= #64380;ﻘﺪﺭ ﺑﺎﻧﺴﺎﻥ ﺑﺎ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮﮐﻰ ﺍﺯ ﺁﻧﻬﺎ<span dir=3DL= TR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺃﺩﺏ ﺧﻮﺍﻫﺪ ﺁﻣﻮﺧﺖ.ﮐﻪ ﺩﺭ ﻫﻴﭻ ﮐﺘﺎﺑﻰ ﻧﻴﺰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. ﺑﺎﻓﻬﻢ ﺳﻠﻮﮐﻰ ﻣثبت A= 261;ﻣﻨﻔﻰ' ﻫﺮ ﮐﻠﺎﻡ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﻓﻬ&#= 65250; ﺩﺭﺳﺖ ﻭﻫﺪﺍﻳﺖ ﺃﺑﺪﻯ ﺑﺤﻘﻴﻘﺖ ﺑﺪﻫﺪ. ﻭ ﺍﻣثا&#= 65245; ﻣﻠّﺎﻯ ﺭﻭﻣﻰ'ﮐﻪ ﺭﻧﺞ = ﺧﻮﺩﺭﺍ ﺍﺯ ﻧﺒﻮﺩﻥ ﻓﻬ&= #65250; ﺩﺭﺳﺖ ﺑﻴﺎﻥ ﮐﺮﺩﻩ ﺍﺳﺖ.ﺑﺨﺎﻃﺮ ﻫﻤﻴﻦ ﻋﺪﻡ ﺑﺮ&= #65193;ﺍﺷﺖ ﺳﻠﻮﮐﻰ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ</sp= an><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span style=3D'mso-ascii-fo= nt-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> = پس ﻫﻤﻪ ﮐﻠﻤﺎﺕ ﻗﺮﺁﻥ ﻭ ﺍﺣﺎﺩﻳث ﭘﻴﺎ= 5251;ﺒﺮ'ﺑﺎ ﻳﮑﺎﻳﻚ ﻣﻌﺎﻧﻰ ﺳﻠﻮﮐﻰ'ﻭﺣﺘﻰ ﻣﻌﻨﻰ ﺳﻠﻮﮐﻰ ﻫﺮ ﺟﻤﻠﻪ ﻭ ﻣﻄﻠﺒﻰ'ﻣﺠﻤﻮ&#= 65227;ﻪ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻬ&#= 65264; ﺧﻮﺩﺭﺍ ﺗﮑﻤﻴﻞ ﮐﺮﺩﻩ'ﻭﻣﻌﻨﻰ ﮐﻠّﻰ ﺗﺮﺍﻟﻬ= 5264; ﻣﻌﻘﻮﻟﺎﺕ'ﺣﺘ&#= 65264; ﺑﺪﻭﻥ ﺳﺎﺑﻘﻪ ﺫﻫﻨﻰ'ﺑﺎﻋث ﻓﻬﻢ ﻭ ﺧِﺮَﺩ ﺍﻟﻬﻰ ﺍﻧﺴﺎﻥ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ.ﻭ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨ&#= 65268;ﻢ' ﺑﺤث ﻣﻔﺼّﻞ ﺍﻟﻔﺎﻅ ﺭﺍ' ﺑﺎﻳﺪ ﺟﺪﺍﮔﺎ&#= 65255;ﻪ ﻣﻄﺮﺡ ﮐﺮﺩ. ﺯﻳﺮﺍ ﺍﻟﻔﺎﻅ ﻭﮐﻠﻤﺎﺕﺩﺭ ﻟﻐﺖ ﻧﺎﻣﻪﻫﺎ ﻧﻴﺰ ﭼﻨﺪ ﻤﻌﻨﻰ ﺑﺮﺍﻯ ﺁﻥ ﻣﻴﻨﻮﻳﺴﻨ&#= 65194;. ﻭﻟﻰ ﻫﻴﭻ ﮐﺪﺍﻡ ﺗﺎﮐﻨﻮﻥ ﻣﻌﺎ&#= 65255;ﻰ ﺳﻠﻮﮐﻰ ﺍﻟﻔﺎﻅ ﺭﺍ ﺑﺪﺍﻥ ﺍﺿﺎﻓﻪ ﻧﮑﺮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺑﺮﺣﺴﺐ ﺗﺠﺮﺑﻴّﺎﺕ ﻭﻓﻬﻢ ﺧﻮﺩ'ﻣﻌﻨﻰ ﺳﻠﻮﮐﻰ ﺁﻧﻬﺎ ﺭﺍ ﻳﺎﺩﺁﻭﺭ ﻣﻴﺸﻮﺩ.ﻭ ﻫﻨﻮﺯ ﺩﺭﻣﺠﻤ&#= 65262;ﻋﻪﺍﻯ ﺧﺎﺹ ﺗﻬﻴّﻪ ﻧﮑﺮﺩﻩﺍﻡ'ﮐﻪ ﺯﻣﺎﻥ ﺩﺭﺍﺯﻯ ﺭﺍ ﻣﻰ ﻃﻠﺒﺪ.ﻭ ﺑﺘﺪﺭﻳﺞ ﺧﻮﺍ&#= 65255;ﻨﺪﻩ ﮔﺮﺍﻣﻰ ﻧﻴﺰ ﺧ&= #65262;ﺩ ﻣﻬﺎﺭﺕ ﺩﺭ ﺍﺳﺘﺨﺮﺍﺝ ﻣﻌﺎﻧﻰ ﺑﺎﻃﻨﻰ ﻭﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺍﻟﻬﻰ ﻭ ﺍﺻﻠﻰ ﺍﺯ ﻫﺮ ﻟﻔﻆ ﻭ ﺣﮑﻤﺖﺍﻟﻬﻰ ﺣﺘﻰ ﻫﺮ ﺭﺧﺪﺍﺩ ﻃﺒﻴﻌﻰ ﺭﺍ ﺩﺭ ﻣﻴﻴﺎﺑﺪ. ﭘس ﺍﻟﻔﺎﻅ ﻭﮐﻠﻤ&#= 65166;ﺕ ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﻣﻔﺎﻫﻴﻢ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ ﻣﺴﺘﻌﺪ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﻣﮕﺮ ﺑﺎ ﺳ= ﻠﻮﻙ ﻭﺗﺰﮐﻴﻪ ﻧﻔس ﻭﺩﻗّﺖ ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮﮐﻰ ﺍﺳﺖ.ک&#= 1607; ﺍﻭﺭﺍ ﺑﻤﺮﺍﺗﺐﺍﻟﻬ= 5264; ﺍﻭﻟﻴﺎﻯ اﻟﻬ= 5264; ﺧﻮﺩ می ﺮﺳﺎﻧﺪ. و ﻧﻪ ﻓﻘﻂ ﺑﻤﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻠﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺧﻮﺩ ﻣﻴﺮﺳﺪ' ﮐﻪ ﺣﺘﻰ ( ﺍﻳﻦ ᥽= 9;ﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ) ﻣ= ﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﺧ&= #65262;ﺍﻫﺪ ﺩﺍﺷﺖ ﺁﻧﮕﺎﻩ ﺍﻧﺴﺎﻥ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺁﺩﻣﻰ ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ'ﻭﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺗﻨ= ﻬﺎ شایستگان ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻳﻚ ﻫﺰﺍﺭ ﻭﺩﻭﻳﺴﺖ ﺯﺑﺎ&#= 65253; ﺭﺍﻳﺞ ﺩﺭ ﺟﻬﺎﻥ'ﻫﻤﻴﻦ ﻧﻴﺎﺯ ﺑﻔﻬﻢ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭ ﻧﺒﺄ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺍ&= #65247;ﻬﻰ'ﺍﺯ ﺯﺑﺎﻥ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻫﻤﻪﺍﻳﻦ ﻣﻠﺘﻬﺎ' ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻳﮑﺴﺎﻧﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﮔﻔﺘﺎﺭ ﺳﺮﺥ ﭘﻮﺳﺘﺎﻥ ﻭﻫﻨﺪﻭﺍﻥ ﺭﺍ ﻧﻴﺰ ﺑﺎ ﮔﻔﺘﺎ&= #65197; ﻣﻠﻞ ﺩﻳﮕﺮ ﻳﮑﺴﺎﻥ ﺩﻳﺪﻡ.ﻭ ﺩﻳﮕﺮﺍﻥ ﻗﺪﺭ&#= 65173; ﺷﻨﻴﺪﻥ ﻭ ﺑﺎﻭﺭﮐﺮﺩﻥ ﻭ ﺗﺼﻮﺭ ﻣﻌﺎﻧﻰ ﺳﻠﻮﮐﻰ ﺭﺍ ﻧﺪﺍﺭﻧﺪ'ﺯﻳﺮ&#= 65165; ﺭﻭﺍﻥ ﻧﺎﭘﺎﻙ ﺩﺍﺭﻧﺪ. ﭘس ﺗﮑﺬﻳﺐ ﻭ ﺍﻧﮑﺎﺭ ﻭﺣﺘﻰ ﺩﺷﻤﻨﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺑ&= #65192;ﺼﻮﺹ ﺗﻤﺎﻣﻰ ﻣﺘﻌﺼّﺒﺎﻥ ﻣ= 5196;ﺍﻫﺐ ﻗﺸﺮﻯ ﺑﻬﺮ ﺩﻳﻨﻰ ﮐﻪ ﺑﺎﺷﻨﺪ' ﺑﺘﺤﺮ&= #65267;ﻚ ﻭﻓﺮﻳﺐ ﮐﺎﺭﻯ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺟﺎﻫﻞ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺁﻧﻬﺎ ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬﻰ'ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺪ&= #65261;ﺭ ﺍﺯ ﺣﻘﺎﻳﻖ ﺍﻟ&= #65260;ﻰ ﻭﺍﻧﺒﻴﺎﻯ ﺧﻮ&#= 65193;ﺷﺎﻥ دور ﻣﻴﻨﻤﺎﻳﻨﺪ.ﺁ&#= 65255;ﮕﺎﻩ ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ ﻣﺴؤﻝ فریب خوردگی خود هﻫﺴﺘﻨﺪ. ﺑﺮﺍﻯ ﻣثاﻝ ﺍﮔﺮ ﺍﮐﻨﻮﻥ ﮐﻠﻤﻪ(ﻗﺮﺁﻥ)ﺭ&= #65165; ﺑﺸﻨﻮﻳﻢ'ﺗﺼﻮ&#= 65197; ﮐﺘﺎﺏ ﻗﺮﺁﻥ ﺭﺍ ﺩﺍﺭﻳﻢ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﺎ ﭘ&= #65268;ﺎﻣﺒﺮ ﺯﻧﺪﻩ ﺑﻮﺩ کتاب ﻗﺮﺁﻧﻰ ﻧﺒﻮﺩ.ولی ﺑﺎA= 197;ﻫﺎ ﭘﻴﺎﻣﺒﺮ ﺍﺯ لفظ قرآن ﻧﺎﻡ= ﺑﺮﺩه است. ز یرا قرآن ﺑﻤﻌﻨﻰ سلوکی (ﺩﻭ ﻗﺮّﻩ) ﺷﻬﻮﺩﻯ &= #65251;ﺤﻤﺪ ﺍﺳﺖ'ﮐﻪ ﻭﻯ ﮐﺎ= ﺷﻒ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺁﻧﻬﺎ ﺑﻮﺩ.ﺍﻳﻦ ﺩﻭﻗﺮّﻩ ﻭ ﺳﻤﺒﻮﻝ ﺷﻬﻮﺩﻯ ﻭﻫﻤﺎﻥ(ﺧﻮﺭّ= 5257;ﻫﺎﻯ ﺯﺭﺩﺷﺘﻰ) ﺗﺎﺯﻩ ﻣﺤﻤﺪ'ﺩ&= #65197;شهود ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ'ﻭﺟﺒﺮﺋ&#= 65268;ﻞ ﺑﮕﻔﺘﻪ ﻣﺴﻴﺢ.ﻭ ﺩﻳﮕﺮﻯ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻧﺎﻧﺪ&#= 65267;ﺪﻩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺑﻮﺳﻴﻠ&#= 65258; ﮐﺎﺷﻒ ﺁﻥ ﻣﻬﺪﻯ ﻣﻮﻋوﺪ= 605;حمد وهمان سوشیانس سوم زردشت قابل ﺩﻳﺪن به (ﭽﺸﻢ ﺩﻝ) ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭﺍﻳﻨﻚ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺏّ ﺍﻟﻨﻮﻉ' ﻭ ﺧﺪﺍﻯ ﺩﻳﺪﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭﺏّ ﺭﺣﻤﺎﻥ'ﺑﻰ ﻧﻬ&= #65166;ﻳﺖ ﺃﺭﺑﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ'ﺗﺎ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺩﺭﭘﻴﺶ ﻫﺴﺘﻨﺪ.ﮐﻪ (ﺍﻟﻠﻪ) ﻧﻴﺰ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍﺡ ﻭ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺑﮕﻔﺘﻪ ﺳﻬﺮﻭ&#= 65197;ﺩﻯ ﻣﻴﺒﺎﺷﺪ.ﻭﺣﺘ&#= 1740; ﺸﺎﻫﺪ ﺃﺑﺪﻯ ﻧﻮﺭﺍﻟﻠﻪ'ﻫﻨ&#= 65262;ﺯ ﺑﻨﻮﺭ ﺧﺪﺍﻭﻧﺪ(ﻫﻮ) ﺑﻴﺮﻭﻥﺎﺯ ﻫﺴﺘﻴﻬﺎ ﻧﺮﺳﻴﺪﻩ ﮐﻪ خداوند (ﻫﻮ) ﺧﺎﻟﻖ (ﺍﻟﻠﻪ) ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺩﺭ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺟﺒﺮﻭﺗﻬﺎ'ﻭﺧ&#= 65194;ﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺩﺭ ﻟﺎﻫﻮﺕ'ﻭ ﺧﺪﺍﻭﻧﺪ (ﻫﻮ) ﺑ= ;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﻋﻤّاء و کوری تاریکی 'ﺩﺭ ﺟﻬﺎﻥ ﻭﺟﻮﺩﻯ (ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ) ﺩﺭ ﻫﺎﻫﻮﺕ ﻣﻴﺒﺎﺷﺪ.ﻭﻫﺮ ﺗﺠﻠّﻰﺍﻟﻬﻰ ﺩﺭ ﺗﻤﺎﻣﻰ ﺍﻧﻮﺍﻉ'ﻳﻚ ﻣﻈ&= #65260;ﺮ ﻧﻮﺭﻯ ﻭﺍﻧﻌﮑﺎس ﻧﻮﺭﻯ'ﺑﺮﺣﺴﺐ &= #65251;ﻘﺎﻡ ﻳﻚ ﺭﻭﺡ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺣﺘﻰ ﺷﺎﻫﺪ ﻫﺮﺗﺠﻠّﻰ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺷﻬﻮﺩ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ. ﮔﻮﺋی همان ﻣﻘﺎم اﻟﻬﻰ ﺩﺭﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻳﻚ ﺷﺎﻫ&= #65194; ﺁﻥ'ﺗﻮﻟﺪ ﺍﻧﺴ&= #65166;ﻧﻰ ﺩﺭ ﺟﻬﺎﻥ ﺩﺍﺭ&= #65193;.ﺩﺭ ﺟﺴﻢ ﺑﺸﺮﻯ ﻭﻟﻰ ﺩﺭ ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮﺩ میباشد.ﭘس ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺁﻧﺎﻥ'ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65261;ﺣﺘﻰ ﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ ﺁﻧﺎﻥ' ﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺣﺪّ ﺃﮐثر ﺩﻳﺪﺍﺭ ﻧﻮﺭ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺍﺳﺖ.ﻭﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﻳ&= #65194;ﺍﺭ ﻧﻮﺭ ﺭﺣﻤﺎﻥ خواهد بود . ﻭﻫﺮ ﮐﺎﻣﻞ ﻃﺮ&= #65267;ﻘﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪﻯ'ﻣﻌﺎﺩ&#= 65245; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65165; ﺩﺍﺭﺩ.ﻭ ﮐﺎﻣﻞ = ﻣﻬﺪﻭﻯ ﻣﻌﺎﺩﻝ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺭﺍ ﺑﺪﺳﺖ ﻣﻰ ﺁﻭﺭﺩ.ﻭ ﮐﺎﻣﻞ ﻣﺴﻴﺤﻰ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ ﻭﻋﺮﺵ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﮐﺎﻣﻞ = ﺯﺭﺩﺷﺘﻰ ﻭﻳﻬﻮﺩﻯ ﻭ ﺻﺪﻫﺎ ﻃﺮﻳﻘﺖ &= #65203;ﻠﻮﮐﻰ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ'ﺑﺎ ﺷﻬﻮ&= #65193; چهارم ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ ﻭ پنجم ﻋﺮﺵ ﻣﺼʌ= 20;ﻔﻮﻯ' ﺑﻨﻬﺎﻳﺖ ﮐﻤﺎﻝ ﻣﻴﺴّﺮﺧﻮﺩ ﺭﺳﻴﺪﻩ ﻭﻣﻴﺮﺳﻨﺪ. ﺗﺎ ﺩﺭﺗﻮﻟﺪﺍﺕ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ'ﺑﺘﺮﺗ&#= 65268;ﺐ ﻭﺗﺠﺪﻳﺪ ﺷﻬﻮﺩﻫﺎﻯ ﻗﺒﻠﻰ' ﻟﺒﻴﻚ بگویندکه ﺑﺸ&#= 65260;ﻮﺩ ﺗﺎﺯﻩ ﻭﺑﺮﺗﺮﻯ ﺑﺮﺳند. ﭼﻪ ﺑﻬﺘﺮکه ﺑﻨﻮA= 197; ﺭﻭح اﻟﻘﺪس ﻗﺎﺋﻢ'ﻳﺎ ﻫﻤﺎﻥ ﺣﻘﻴﻘﺖ &= #65251;ﺤﻤﺪﻯ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ. = ﻭ ﺧﻮﺩ ﻧﻴﺰ ﻳﻚ(ﮔﻞ ﻣﺤﻤﺪﻯ) ﺗﺎﺯﻩﺍﻯ ﺩﺭ ﺟﻬﺎﻥ ﮔﺮﺩﺩ.<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻮﺿﻮﻉ ﺩﻳﮕﺮﻯ ﻗﺎﺑﻞ ﺗﻮﺟّﻪ ﺩﺭ ﺗﻌﺒﻴﺮ ﺭؤﻳﺎﻫﺎﻯ ﺳﻠﻮﮐﻰ'ﻭ ﺩﺍﺭﺍﻯ ﻣﻌﺎﻧﻰ ﺍﻟﻬﻰ ﻭ ﻣثبت ﺑﻬﺸﺘA= 264;'ﻭﻳﺎ بالعکس ﺩﺭمعنی ﮐﺎﺑ᥾= 2;ﺳﻬﺎﻯ ﺭؤﻳﺎﺋﻰ</spa= n><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻣﻨﻔﻰ ﻭﺟﻬﻨّﻤﻰ'ﺩﺭ ﻧﻤﺎﻳﺶ ﻋﻘﺪﻩ ﻫﺎﻯ ﻓﺎﺳﺪ ﺭﻭﺍﻥ انسان 'ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺗﻔﺴﻴﺮ ﻭﺗﺄﻭﻳﻞ ﻭ ﺗﻌﺒﻴﺮ ﺷﺨﺼﻰ ﺍﻧﺴﺎﻥ' ﺑﺎ ﺗﻔﺴﻴﺮ ﺍﺧﻠﺎ&#= 65237; ﻭﻣﻔﺎﻫﻴﻢ ﻭ ﻋﺎﺩﺍﺕ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻰ ﺟﻤﻌﻰ ﻫﺮﺟﺎﻣﻌﻪ ﻣﻮﺍﻓﻖ ﻣﻴﺒﺎﺷﺪ.ﻭﻟی ﺪﺭ ﺑﺮﺩﺍﺷﺖ ﺷ&= #65192;ﺼﻰ ﺍﺯ ﻗﺮﺁﻥ ﻣﻘﺪس ﺧﻮﺩ'ﻗﻄﻌﺎ ﻫﻤﺎﻥ ﻣﻘﺼﻮﺩ &= #65203;ﻠﻮﮐﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻧﺨﻮﺍﻫﺪﺩﺍﺷ= 5174;.ﻭﺗﻨﻬﺎ ﭘﻴﺮ ﺍﻟﻬﻰ ﻭﺭﻩ ﺭﻓﺘﻪ ﺍﺣﺘﻤﺎﻟﻰ، ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ'ﺗﻌﺒﻴﺮ ﺍﻟﻬﻰ ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﻫﺪﺍﻳﺘﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﮐﻪ ﻣﻬﻤﺘﺮ ﺍﺯ ﺷﻨﻴﺪﻥ ﺗﻌﺒﻴﺮ ﺍﺯ ﺍﻭﻟﻴﺎ ﻧﻴﺰ ﺑﺮﺍﻯ ﺻﺎﺣﺐ ﺭؤﻳﺎ ﮐﺎﻓﻰ ﻧﻴﺴﺖ' ﻣﮕﺮﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺰ ﻗﺪﻣﻰ( ﻋﻤﻠﻰ ﺩﺭ ﺳﻠﻮﻙ) ﺑﺮﺩﺍﺭ&= #65193;.ﭘس ﺑﺎﻳﺪ ﻣﺘﻮﺟّ= 5258; ﺑﻮﺩ' ﮐﻪ ﺍﻟﻔﺎﻅ ﻭﻋﺒﺎ&#= 65197;ﺍﺕ ﻭ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ ﻭ ﺍﻧﺠﻴﻞ'ﻭ ﺣﺘﻰ<= /span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﻭﺳﺘﺎ ﻭ ﺍﻭﭘﺎﻧﻴﺸﺎﺩ' ﺑﺎﻳﺪ ﻫﻤﺎﻥ ﻣﻘﺼﻮﺩ ﺧﺪﺍ ﻭﭘﻴﺎﻣﺒﺮﺍﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭﻧﻪ ﺑﺮﺩﺍﺷﺖ ﺷﺨﺼﻰ ﻭﺣﺘﻰ ﺑﺪﺗﺮ ﻫﺮ (ﺑﺮﺩﺍﺷﺖ ﻗﺸﺮ&= #65263;) ﻫﺎﻯ ﺁﺧﻮﻧﺪ ﻭ&= #65251;ﻠّﺎ ﻭﮐﺸﻴﺶ'ﮐﻪ ﻋﻤﻠﺎ ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍ ﻭ ﺍﺑﻠﻴﺴﺎﻥ ﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺩﺭ ﻟ&= #65170;ﺎس ﺭﻭﺣﺎﻧﻴّﺖ ﮐﺎﺫﺏ ﻫﺴﺘﻨﺪ.ﺯﻳﺮﺍ &= #65165;ﻳﻨﺎﻥ ﺑﻤﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺍﺧﺒﺎﺭ ﺍﻧﺒﻴﺎ ﻭ ﺍﻗﻮﺍﻝ ﮐﻠﻤﺎﺕ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺩل ﺒﺴﺘﻪﺍﻧﺪ. &= #64400;ﻪ ﺭﺍﻭﻳﺎﻥ ﻏﻴﺮﺍﻟﻬﻰ ﺁﻧﻬﺎﺭﺍ ﺟﻤﻊ ﮐﺮﺩﻩﺍﻧﺪ. ﺁن ﻄﻮﺭ ﮐﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺁﻧﻬﺎ ﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ.ﻭ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﺍﻳﻦ ﺟﺎﻣﻌﺎﻥ ﺟﺎﻫﻞ ﻭ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ' ﻭﺑﻨﻔﻊ ﻣﺎﺩﻯ ﻭﻓﻮﺭﻯ ﺑﺮﺍﻯ ﺭﻳﺎﺳﺖ ﮐﺮﺩﻥ ﺩﻳﻨﻰ ﺑﺮ ﻣﺮﺩﻣﺎﻥ ﺧﻮﺩ ﺍﻗﺪﺍﻡ ﮐﺮﺩﻩ ﺍﻧﺪ'ﭼﻘﺪﺭ ﺩﺳﺘﮑﺎﺭﻯ ﻭ ﺣﺬﻑ ﻗﺴﻤﺘﻬﺎ&#= 65263; ﻧﺎﻣﻔﻬﻮﻡ ﺁﻧﺎﻥ ﺩﺍﺷﺘﻪ &= #65165;ند.ﺣﺘﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 193;ﺭ ﺑﺎﺭﻩ ﻗﺮﺁﻥ ﮐ&= #65258; ﻋﻤﺮ ﻭ ﻋثمان A= 169;ﺸﮑﻞ ﮐﻨﻮﻧﻰ ﻭ ﺑﺰﻭﺭ ﮐﺸﺘﺎﺭ ﺑﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺗﺤﻤﻴﻞ ﻧﻤﻮﺩ&#= 65255;ﺪ'ﭼﮕﻮﻧﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺍﻣﺮﻭﺯ ﺑﺪﻭﻥ ﺗﻮﺿﻴﺢ ﻭ ﺗﻌﺒﻴﺮ ﺣﻘﻴﻘﺖ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;' ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻣ&= #65198;ﺩﻡ ﺯﻣﺎﻥ ﺧﻮﺩ' ﻭﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻃﺎﻟ&#= 65168; ﺩﻳﺪﺍﺭ ﺧﺪﺍﻭﻧﺪ ﺑﺘﻮﺍﻧﺪ ﻣﻔﻴﺪ خد ا پسندانه ﻫﺪﺍ&= #65267;ﺖ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭﺑﻘﻮﻝ &= #65251;ﻮﻟﺎ ﻋﻠﻰّ ﺩﺭ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻧﻬﺞ ﺍﻟﺒﻠﺎﻏﻪ'ﺩﺭ ﻧﻬﺼﺪ ﺟﺎﻯ ﻗﺮﺁﻥ ﺣﺬﻑ ﻭﺍﺿﺎﻓﺎﺕ ﮐﺮﺩﻩﺍﻧﺪ.ﮐﻪ ﺍﻣﺮﻭﺯ ﻓﺮﺍﻭﺍﻥ ﺍﺑﻬ&#= 65166;ﻣﺎﺕ ﻋﻘﻠﻰ ﺑﺮﺍﻯ ﻣﻌﺘﻘﺪﺍﻥ ﺑﻘﺮﺁﻥ ﺒﻮﺟﻮﺩ ﺁﻭﺭﺩ&#= 65257;ﺍﻧﺪ. ﻭﻫﺮ ﻣﺬﻫﺒﻰ ﺗﻮﺟﻴﻬﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﺪ.ﻭﻫﺮ ﺁﺧﻮﻧﺪﻯ ﺩﺭﻫﺮ ﺩﻳﻦ ﻭﻣﺬﻫﺐﻏﻴﺮ ﺳﻠﻮﮐﻰ'ﻋﻤﻠﺎ ﺑﺪﻋﺖ ﺟﺪﻳﺪ ﻭﻣﺬﻫﺐ ﻗﺸﺮﻯ ﺗﺎﺯﻩﺍﻯ ﻓﺮﺍ&#= 65259;م ﻤﻴﮑﻨﺪ' ﮐﻪ ﭘﻴ= ﺮﻭﺍﻥ ﺧﻮﺩ ﺭﺍ ﻣﻴﻠﻴ&= #65262;ﻥ ﻣﻴﻠﻴﻮﻥ ﺑﺠﻬ&#= 65256;ّﻢ ﻣﻴﻔﺮﺳﺘﻨﺪ'ﻭ&#= 64400;ﺎﺭﻣﺎﺋﻰ ﻭ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣ= ﻘﻴﺮﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﻋﺎﻗﺒﺖ ﻣﻴﺴﺎﺯﻧﺪ.ﻭﻫ&#= 65198; ﺑﺮﺩﺍﺷﺖ ﻏﻴﺮﺳﻠﻮﮐﻰ ﭼ&#= 65256;ﺎﻥ ﺍﺳﺖ'ﮐﻪ ﮔﻮﻳﺎ = ﺧﺪﺍﻭﻧﺪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺭﺍ'ﺑﺮﺍﻯ ﺗﺄﺳ&= #65268;س ﺩﻭﻟﺖ ﻭ ﺣﮑﻮﻣﺖ ﺩﻳﻨﻰ ﻭ ﺗﺸﮑﻴﻠﺎﺕ ﺣﺰﺑﻰ ﺑﻨﺎﻡ ﺩ&= #65267;ﻦ ﻣﺬﻫﺐ ﻓﺮﺳﺘﺎﺩﻩ ﺍﺳﺖ. ﺩﺭ ﺣﺎلی که ﺗﻤﺎﻡ ﮔﻔﺘ= 5258; ﻫﺎﻯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺩ&#= 65197; ﺳﻤﺖ ﻓﻬﻤﺎﻧﺪﻥ ﻭ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭ ﻫﺮﺍﻧﺴﺎﻥ ﻣؤﻣﻨﻰ ﺑﺘﺼﻮ= 5197; ﺧﻮﺩ'ﺑﺎﻳﺪ ﺍﻳﻤﺎﻧﻰ ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻴﺎﺑﺪ' ﻭ= ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﻭﻫﺮ ﺑﺮﺩﺍﺷﺖ ﻗﺮﺁ&#= 65253; ﻣﺎﻧﻨﺪﻯ'ﺩﺭ ﺳﻤﺖ ﺍﻣﻮﺭ ﻓﺮﻫﻨﮕﻰ ﻭ ﺗﺎ&= #65197;ﻳﺨﻰ ﻭﺳﻴﺎﺳﻰ ﻳﺎ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺃﺩﺑﻰ' ﻭﺣﺘﻰ م&= #1593;جزات ﺍﻋﺠﺎﺯﻯ ﻭﻏﻴﺮﻩ'ﻣﺎﻧﻨ&#= 65194; ﺑﺮﺩﺍﺷﺖ ﺁﻳﻨ&#= 65194;ﻩ ﻧﮕﺮﻯ ﻭ ﭘﻴﺶ ﮔﻮﺋﻰ ﺣﻮﺍﺩث ﺁﻳﻨﺪﻩ ﺟﻬﺎﻥ'&= #65169;ﺮﺧﻠﺎﻑ ﻣﻘﺼﻮﺩ ﺍﻟﻬﻰ ﻣﻰ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﻫﺮ ﺯﻣﺎﻥ ﻋﻘل ﻮﻓﻬﻢ ﺍﻧﺴﺎﻧﻬﺎ'ﺑﺮ&#= 65187;ﺴﺐ ﻓﺼل ﻨﻮع ﺒﺸﺮﻯ'ﻭ ﻣﻴﺰﺍ&= #65253; ﺁﻟﻮﺩﮔﻴﻬﺎﻯ ﺭﻭﺍﻥ ﺁﻧﺎﻥ ﻤﻴﺒﺎﺷﺪ. ﻭﻫﺮ ﺯﻣﺎﻥ ﮐﻠﻤﺎﺕ ﻭﺍﻟﻔﺎﻅ ﻣﻔﻬﻮﻡ ﺁﻧﻬﺎ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ &= #65235;ﺮﻕ ﻣﻴﮑﻨﺪ. ﻭﺗﻨﻬ&= #65166; ﻣﻔﻬﻮﻡ ﺳﻠﻮﮐ&#= 65264; ﺁﻧﻬﺎ ﺩﺭﻫﺮ ﺯﻣﺎﻥ ﺑﺎﻗﻰ ﺍﺳﺖ.ﻭ ﺭﺍﻩ ﺃﺑﺪﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ'&= #65261; ﺑﻬﺸﺘﻬﺎﻯ ﻧﻮﻋﻰ ﺩﺭ ﺟﻬﺎﻥ'ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;'ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.ﮐﻪ ﭘس ﺍﺯ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺭﻭﺍﻥ &= #65191;ﻮﺩ'ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194;. ﮐﻪ ﻣﺪﺭﻙ ﺭﺿﺎ&= #65267;ﺖ ﺧﺪﺍ'ﻭ ﺗﻌﻬّﺪ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑﻬﺸﺘﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻫﻨﻮﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﮐﻤ&= #65166;ﻟﺎﺕ ﻧﻮﻋی ﻔﻮﻕ ﺑﺸﺮﻯ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ.ﻭ ﻫﺮﺑﺎﺭﻋﻘﻠﻬ= 5166; ﻭ ﺻﻔﺎﺕ ﺍﺣﻮﺍ&= #65245; ﻋﻈﻴﻢ ﺗﺮ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﭘس ﺗﻌﺼ&#= 1617;ﺐ ﮐﻮﺭ ﻗﺸﺮﻯ ﻫﺎ'ﺑﺮﺍﻯ ﻗﺮﺁنی که ﻣﺤʌ= 52;ﺪ ﻧﻨﻮﺷﺘﻪ' ﮔﺮﭼﻪ ﻗﺴﻤﺘﻰ ﺍﺯ ﮐﻠﻤﺎﺕ ﺍﻭ ﺩﺭﺁﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.و ﻳﺎ ﻫﺮﻣﻔﻬﻮﻡ ﻭﺑﺮﺩﺍﺷﺘﻰ ﻣﺬﻫﺒﻰ و فلسفی ﮐﻪ ﻣﻴﮑﻨﻨﺪ'ﺳﺮﺍ&#= 65203;ﺮ ﺩﺷﻤﻨﻰ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻭ ﭘﻴﺎﻣﺒﺮ ﻣﻴﺒﺎﺷﺪ. ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭﺯﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ ﻗﺎﺋﻢ = ﺑﺎﺷﻨﺪ' ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّﻢ ﺧ&#= 65262;ﺍﻫﻨﺪ ﺑﻮﺩ.ﭼﻮﻥ ﺩﻋﺎ&= #65259;ﺎ ﻭ ﻋﺒﺎﺩﺍﺕ ﺁﻧﻬﺎ ﺑﺪﻭﻥ ﻭ&= #65203;ﻴﻠﻪ ﺍﻟﻬﻰ'ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﻭ ﺁﺳﻤﺎﻥ ﺭﻭﺣﻰ ﺁﻧﻬﺎ ﻧ&= #65252;ﻴﺮﺳﺪ. ﮐﻪ ﺑﺂﻧﻬﺎ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺼﻮﺭﺗﺸﺎﻥ ﮐﻮﺑﻴﺪﻩ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺷﺮﻙ ﮐﺮﺩﻩ ﻭ ﺻ= ﻮﺭﺗﻬﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺩﺭ ﺩﻭ ﺑﺎﺭ ﺗﻔﺴﻴﺮ ﺳﻠﻮﮐﻰ ﻗﺮﺁﻥ'&= #65261; نُه ﻫﺰﺍﺭ ﺣﺪﻳث ﭘﻴﺎﻣﺒ= 5198; ﺭﺍ'ﺑﺎ ﺑﺮ ﺩﺍﺷﺖ ﺳﻠﻮﮐﻰ'&= #65169;ﻤﻌﻨﻰ ﺍﺻﻠﻰ ﺁﻧﻬﺎ ﺭﺳﻴﺪﻩ ﻭ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﻭﻧﻮﺷﺘﻪﺍﻡ. ﻭﺑﻌﻨﻮﺍﻥ ﻧﻤﻮﻧﻪ ﺍﺷﻌﺎﺭﺣﺎﻓﻆ ﺷﻴﺮﺍﺯﻯ ﺭﺍ ﻧﻴﺰ ﺗﻔﺴﻴﺮﺳ&#= 65248;ﻮﮐﻰ ﻭﺍﺣﻮﺍﻝ ﺳﻠﻮﮐﻰ ﺍﻭ ﻧﻤﻮﺩﻩﺍﻡ. ﮐﻪ = ﭼﮕﻮﻧﻪ ﺣﺎﻓﻆ ﺑﺨﺎﻃﺮ &= #65207;ﺮﺍﻳﻂ ﻣﺨﺎﻟﻒ ﻗﺸﺮﻯ ﻫﺎ'ﺑﺼﻮﺭﺕ ﺳﻤ&= #65170;ﻮﻟﻴﻚ ﺷﻌﺮﻯ ﻭﻏﺰﻝﺩﺭﺁﻭﺭ= 5193;ﻩ.ﮐﻪ ﭘﻴﺪﺍ ﺍﺳﺖ'ﭼﺮﺍ ﺍﻳﺮ&= #65165;ﻧﻴﺎﻥ ﺑﻴﺶ ﺍﺯ ﻗﺮﺁﻥ ﺩﻳﻮﺍﻥ ﺣﺎﻓﻆ &= #65261;ﺳﻌﺪﻯ ﻭ ﻓﺮﺩﻭﺳﻰ ﻭﻣﻠّﺎﻯ ﺭﻭﻣﻰ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧﮕﻬﺪﺍﺭﻯ ﻣﻴﮑﻨﻨﺪ. ﭘس ﺗﺄﻭﻳﻠﺎﺕ ﻗﺮ&#= 65153;ﻥ ﻭ ﺍﺣﺎﺩﻳث ﭼﻪ &= #65197;ﺳﺪ ﺑﺘﻔﺴﻴﺮ ﺭؤﻳ= 5166;ﻫﺎ' ﮐﻪ ﻣﻨﺤﺼﺮﺍ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺁﻧﻬﺎ ﻣﻌﻨﻰ ﺩﺍﺭﺩ.ﻭ ﺍﻟّﺎ &= #65175;ﻔﺴﻴﺮﺍﺕ ﻋﻠﻤﻰ ﻓﻴﺰﻳﮑ&#= 65264;'ﻭﻳﺎ ﻧﻈﻢ ﻣﻮﺳﻴﻘی ﺁﻥ ﻭ ﻣﻌﺠﺰﺍﺕ ﻗﻮﺍﻋﺪ ﺯﺑﺎﻥ ﻋﺮﺑﻰ'ﺟﺰ ﻣﻔﻴﺪ ﮐﻠﺎﻩ ﺑﺮﺩﺍﺭﺍﻥ ﻓﺎﻟﮕﻴﺮ ﻭﺁﺧﻮﻧﺪ ﻣﺬﻫﺐ ﺗﺮﺍﺵ ﻧﻴﺴﺖ.ﻭﺗﻮﺳﻌ&#= 65258; ﺩﺭ ﺗﺸﺮﻳﺢ ﺍﻣﻮﺭ ﻗﻀﺎﺋﻰ ﻭ ﺃﺩﺑﻰ ﻭﻫﻨﺮﻯ ﻭﺫﻭﻗﻰ ﺑﻴﺎﻧ&#= 65264; ﻗﺮﺁﻥ'ﺳﺮﺍﺳﺮ ﻓﺮﻳﺒﮑﺎﺭﻯ ﻣﻔﺴﺮﺍﻥ ﻏﻴﺮ&#= 65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﺧﺒ&#= 65198;ﻯ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﺯ ﺗﻨﻬﺎ ﻣﻘﺼﻮﺩ &= #65165;ﻟﻬﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ.ﻭﻳﺎ ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭ&#= 65263; ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ'ﮐﻪ ﻧﺎﭼﺎﺭ ﮔﻮﺷﻪ ﻫﺎﺋﻰ ﺭﺍ ﺑﻴﺎ&= #65253; ﺑﺎﺯ ﺳﻤﺒﻮﻟﻴﻚ ﻭﭼﻨﺪ ﭘﻬﻠﻮ ﮐ&= #65198;ﺩﻩﺍﻧﺪ.ﻭ ﺩﺭ ﺍﻳﻦ ﻫﻤﻪ ﻧ= ﻮﺷﺘﻪﻫﺎﻯ ﺩﺭﺑﺎﺭﻩ ﻗﺮﺁ&#= 65253; ﻭ ﺍﺣﺎﺩﻳث ﻭﺍﻣﻮﺭ ﺩﻳﻨﻰ ﻣﻘﺼﻮﺩ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺎﺯ ﺑﻤﺎﺟﺮﺍﻯ ﺧﻮﺍﺏ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻡ'ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﮔﺬﺷﺘﻪ ﻭ ﺣﺘﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻣﺎﻣﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ(ﺍﻣّﻰ) شده و ﺍﻭﻡ ﮐﺮA= 193;ﻩ ﻭ ﺍﻣﺎﻡ ﺷﺪﻩ ﻧﻈﺮﻳّﺎﺕ ﻣﺘﻔﺮﻕ ﺩﺭ ﺑﺎﺭﻩ ﺧﻮﺍﺏ ﺑﺮﺣﺴﺐ ﺷﺮﺍﻳﻂ ﺭﻭﺯ'ﻭ ﺷﺨﺼﻴّﺖ ﺷﻨﻮﻧﺪﻩ. ﺑﺨﺼﻮﺻﻰ'ﻣﻄﺎ&#= 65247;ﺒﻰ ﮔﻔﺘﻪﺍﻧﺪ. ﻭﺍ&= #64400;ثرﺍ ﺷﻨﻮﻧﺪﻩ ﻫﺎﻯ ﺁﻧﻬﺎ' ﻧﻘﺶ ﺟﺎﺳﻮﺳﺎﻥ ﺧﻠ&#= 65236;ﺎ ﻭ ﺁﺧﻮﻧﺪﻫﺎ ﺭﺍ ﺩﺍﺷﺘﻨﺪ. ﭘس ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺣﻔﺎﻇﺖ ﺧﻮﺩ' ﻭ ﺗﻘﻴّﻪ ﺍﺯ ﺧﻄ&#= 65198; ﺗﮑﻔﻴﺮ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺑﺪ ﺩﻳﻦ'ﮔﺎﻫﻰ ﻫﻤﺎﻥ ﻣﻄﺎﻟﺐ ﻗﺸﺮﻯ ﺭﺍ ﮔﻔﺘ&= #65258;ﺍﻧﺪ'ﮐﻪ ﺑﻬﺎﻧﻪﺍﻯ ﺑﺂ&#= 65191;ﻮﻧﺪﻫﺎﻯ ﭼﻤﺎﻗﺪﺍﺭ ﻧﺪﺍﺩﻩ ﺑﺎﺷﻨﺪ. ﻭ ﺑﻌﺪﻫﺎ ﻣﺘﻌﺼ&#= 1617;ﺒﻴﻦ نیز ﻫﻤﺎﻥ( ﮔﻔﺘﻪ ﻫﺎﻯ ﻣﺼﻠﺤﺘﻰ) ﺭﺍ'ﻣ= ﺪﺭﻙ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﺗﻨﻬﺎ &= #65193;ﺭﺗﻔﺴﻴﺮ ﺳﻠﻮﮐﻰ ﻣﻴﺘﻮﺍﻥ ﻓﻬﻤﻴﺪ ﻭﺩﺍﻧ&#= 65204;ﺖ'ﮐﻪ ﮐﺪﺍﻡ ﻣﻨﻘﻮﻟﺎﺕ ﺍﺭﺯﺵ ﺩﺍﺭﻧﺪ.&= #65261; ﺍﺯ ﺟﻤﻠﻪ ﺑﺴﻴﺎﺭﻯ ﻧﻮﻳ&#= 65204;ﻨﺪﮔﺎﻥ'ﺑﺪﻭA= 253; ﺗﺠﺮﺑﻪ ﺳﻠﻮﮐﻰ ﺍﺯ ﺭؤﻳﺎﻫﺎﻯ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺩﺍﺷﺘﻬﺎﺋ= 5264; ﻧﻤﻮﺩﻩﺍﻧﺪ. ﺍﺳﺘﻨﺎﺩ ﺑﻴﻚ &= #64404;ﻔﺘﻪ ﮐﻠّﻰ ﭘﻴﺎﻣﺒ= 5198; ﻣﻴﮑﻨﻨﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﻗﺮﻥ &= #64404;ﺬﺷﺘﻪ'ﺑﺮﺩﺍ= 5207;ﺘﻬﺎﻯ ﻋﻠﻤﻰ ﻭ ﺗﻘﺮﻳﺒﺎ ﺳﻠﻮﮐﻰ ﺭﺍ'ﺍﺯ ﻭﺿﻊ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﭘُﺮﺁﻟﻮﺩﻩ ﺑﻴﻤﺎﺭﺍﻥ ﺧﻮﺩ ﮐﺮﺩﻩ ﺍﻧ&= #65194;.ﮐﻪ ﺑﺮﺍﻯ ﺗﻔﺴﻴﺮ ﺩﻳﮕﺮ ﺭؤﻳﺎﻫ= 5166;ﻯ ﺍﻧﺴﺎﻥ ﻣﻔﻴﺪ ﻧﻴﺴﺖ.ﻭﺣﺘﻰ ﺩﺭ ﺩﻭ ﺩﻫﻪ ﮔﺬ= ﺷﺘﻪ'ﻣﺤﻘّﻘﺎ= 5253; ﻋﻠﻤﻰ ﺑﺎﺯ ﻏﻴﺮ ﺍﻟﻬﻰ ﺑﺎ ﺭﻭﺍﻥ ﻧﺎﭘﺎﻙ ﺧﻮﺩ'ﺩﺭ ﻟﺎﺑﺮﺍﺗﻮﺍﺭ= 5259;ﺎﻯ ﺧﻮیش ﻧﻈﺮﻳّﺎﺕ ﻋﻠ= 5252;ﻰ ﺩﺭ ﺑﺎﺭﻩ ﺧﻮﺍ&= #65167;ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﻫﺮﭼﻪ ﺩﺭﺳﺖ ﻫﻢ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ &= #65197;ﻭﺡ ﻭ ﺃﺑﺪﻳّﺖ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬﻰ ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ'ﻭ ﺷﺎﻫﺪ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺻﺎﺩﻗﻪ ﺗﻮﺍﻥ ﺩﺭﺳﺖ ﻭﮐﺎﻓﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺍﮔﺮ ﭘﺰﺷﮑﺎﻥ &= #65169;ﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺭﺍ ﺗﺎ ﺣﺪﻭﺩﻯ'ﺍﮔﺮ ﺑﺘﻮﺍﻧﻨﺪ ﺷﻔ&#= 65166; ﻣﻴﺪﻫﻨﺪ'ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻃﺒﻴﺒﺎﻥ ﺍﻟﻬ&#= 65264; ﻫﺴﺘﻨﺪ'ﮐﻪ ﺭﻭﺍﻥ ﻧﺎﭘﺎﻙ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻢ ﻭ ﻋﺎﻗﻞ ﻭ ﺩﺍﻃﻠﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﻣﻌﺎﻟﺠﻪ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻫﻤﺎﻥ ﺯﻧﺪﻩﺗ&#= 65198; ﮐﺮﺩﻥ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻇﺎﻫﺮﺍ ﺯﻧﺪﻩ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﮐﺘﺎﺏ ﻣﻌﺮﻭﻑ(ﺟﻮﺍﻣ&#= 65226;)ﻳﺎ ﻣﺠﻤﻮﻋﻪ ﻫﺎﺋﻰ ﺩﺭ ﺑﺎﺭ&= #65257; ﺍﺧﺒﺎﺭ ﻣﺬﻫﺒ&#= 65264; ﻭ ﺗﺎﺭﻳﺨﻰ ﻭﺷﺎﻳﺪ ﻫﻢ ﻋﻠﻤﻰ'ﻣﻄﺎﻟﺒ&#= 65264; ﺩﺭ ﺑﺎﺭﻩ ﺧﻮﺍ&= #65167; ﻭﺭؤﻳﺎ ﺟﻤﻊ ﮐ&#= 65198;ﺩﻩ'ﮐﻪ ﺑﺴﻴﺎﺭی ﺍﺯﻣﺮﺩﻡ ﻧﺎﺷﻴﺎﻧﻪ ﻭ ﺑﺪﻭﻥ ﻧﺘﻴﺠﻪ'&= #65169;ﺮﺍﻯ ﺗﻌﺒﻴﺮ ﺧﻮﺍﺑ&#= 65260;ﺎﻯ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﻌﺪ ﺍﺯﻓﺮﻳﺒﮑﺎﺭ= 5263; ﻗﺸﺮﻯ ﻫﺎ'ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﺧﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺑﻰ ﺧﺒﺮ ﺍﺯ ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;.ﮔﻮﺋﻰ ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ.ﻭﻫﻤ&#= 65268;ﻦ ﺳﺮﻧﻮﺷﺖ ﮐﻨﻮﻧﻰ ﻭﻧﻮﻋﻰ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65235;ﺮﺍﻫﻢ ﮐﺮﺩﻩﺑﻮﺩﻧﺪ'&#= 65165;ﻳﻨﻚ ﺩﺍﺭﻧﺪ ﺳﺮﻧﻮ&#= 65207;ﺖ ﺑﺪﺗﺮ ﻧﻮﻋﻰ ﻭﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ ﭘسﺍ= 5199; ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﺁﻣﺎﺩﻩ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻣﻴﻨﻤﺎ= 5267;ﻨﺪ. ﻭﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺁﻳﻨﺪﻩ ﺑﻬﺸﺘ&#= 65264; ﻭ ﺑﻬﺘﺮ ﺷﺪﻥ'ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺗﮑﻤﻴﻞ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘل ﻮﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭﺍ ﺍﮐﻨﻮ&#= 65253; (ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ) ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ. ﻣﺤﻤﺪ ﺑﻦ ﺳﻴﺮﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﮐﺘ&#= 65166;ﺏ ﺟﻮﺍﻣﻊ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﺍﺯ ﺍﺻﻮﻝ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﻣﺪﺍﺭ= 5241; ﻗﺒﻠﻰ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ(ﮐ&= #65176;ﺎﺏﺍﺻﻮﻝ ﺩﺍﻧﻴﺎﻝ) ﻧﺒﻰّ'ﮐﻪ ﺷﺎﻳﺪ ﻫﻨﻮﺯ ﻧﺰﺩ ﻳﻬﻮﺩﻳﺎ&#= 65253; ﺍﻋﺘﺒﺎﺭﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﻭ ﻳﺎ(ﮐﺘﺎﺏ ﺗﻘﻴ&= #65268;ﻢ) ﺍﻣﺎﻡ ﺻﺎﺩﻕ'ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﻫﺮ ﺳﻮﮊﻩ ﺭؤﻳﺎﺋﻰ ﭼﻨﺪﻳﻦ ﻣﻌﻨﻰ ﺳﻠﻮﮐﻰ ﻗﺮﺍﺭ ﺩﺍﺩﻩ.ﮐﻪ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ ﻭﺍﺣﻮﺍﻝ ﺷﺎﻫﺪ ﺭؤﻳﺎ'ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ ﺑﺎﺣﻮﺍﻝ ﺻﺎﺣﺐ ﺭؤﻳﺎ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﺗﻨﻬﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﭼﻮﻥ ﺧﻮﺩ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺩﺭﻭﻳﺶ'ﻣﻴﺘﻮ&#= 65165;ﻧﺴﺘﻪ ﺑﺮﺍﻯ ﻫﺮ ﺩﺍﺳ&= #65176;ﺎﻥ ﺭؤﻳﺎﺋﻰ ﭼﻨﺪ &#= 65203;ﺎﻟﻚ ﺑﺎ ﺧﻮﺩ'ﺗﻔﺴﻴﺮ ﻭ ﺗﻌﺒﻴﺮ ﻭﺗﺄﻭﻳﻞ ﺩﺭﺳﺘﻰ ﺑﻨﻤﺎﻳﺪ ﻭ ﻳﺎ ﮐﺘﺎﺏ(ﮐﻨﺰ ﺍﻟﺮؤﻳﺎﻯ)ﻣﺄ= 5251;ﻮﻥ ﻭﻳﺎ ﮐﺘﺎﺏ (ﺗﻌﺒﻴﺮ ﺣﺎﻓﻆ ﺑﻦ ﺍﺳﺤﻖ') ﻭﻳﺎ= ;( ﺗﻌﺒﻴﺮ ﻃﺎﻭﻭس) ﻭﻧﻴﺰ ﮐﺘﺎﺏ (ﺗﺤفة ﺍﻟﻤﻠﻮﻙ) ﻧﻮﺷﺘﻪ ملّای زردشتی( ﺩﺳﺘﻮﺭ) ﺍﺑﺮﺍ&= #65259;ﻴﻢ ﮐﺮﻣﺎﻧﻰ ﻭ ﻳﺎ ﮐﺘﺎﺏ(ﺍﺭﺷﺎﺩ ﺟﺎﺑﺮ)ﻣﻐﺮﺑﻰ'&= #65261; ﮐﺘﺎﺏ(ﺗﻔﺴﻴﺮ ﺍﺳﻤﺎﻋﻴﻞ)ﺑﻦ ﺃﺷﻌث ﻭﻳﺎ ﮐﺘ&#= 65166;ﺏ (ﺗﻌﺒﻴﺮ ﺑﻴﺎﻥ) ﻧﻮﺷﺘﻪ ﻋﺒﺪﻭس ﻭﮐﺘﺎﺏ(ﺟﻤﻞ ﺍ&= #65247;ﺪﻟﺎﺋﻞ)ﻭﮐﺘ= 5166;ﺏ(ﺍﻳﻀﺎﺡ ﺍﻟﺘﻌﺒﻴﺮ) ﻓﺨﺮﻯ ﻭﮐﺘﺎﺏ( ﮐﺎﻓﻰ ﺍﻟﺄﻭﻟﻴﺎٴ) ﮐ&#= 65258; ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻮﺷﺘﻪ'ﻭ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘﻪ ﺍﺳﺖ.ﻭ ﻧﻴﺰ(ﮐﺘﺎﺏ ﻣﻔﺮﺡ ﺍﻟﺮؤﻳ= 5166;)ﻭ (ﮐﺘﺎﺏ ﻣﻨﻬﺎﺝ ﺍﻟﺘﻌﺒﻴﺮ)ﺩﺭ ﺭﻭﺵ ﺗﻔﺴﻴﺮ ﺧﻮﺍﺏ ﻧﻮﺷﺘﻪ ﺧﺎﻟﺪ ﺍﺻﻔﻬﺎﻧﻰ.ﻭ(ﮐ&= #65176;ﺎﺏ ﻣﻘﺪﻣاﺖ ﺍﻟﺘﻌﺒﻴﺮ) ﺩﺭ ﮐﻠّﻴﺎﺕ'ﻭ(ﮐﺘ&#= 65166;ﺏ ﺣﻘﺎﻳﻖ ﺍﻟﺮؤﻳﺎ)ﻭ ﮐﺘﺎﺏ (ﻭﺟﻴﺰﻩ)ﻧﻮﺷﺘ&= #65258; ﻣﺤﻤﺪ ﺳﺎﻫﻮﻧ&#= 65258; ﺑﺼﻮﺭﺕ ﺧﻠﺎﺻﻪ'ﻭﭼﻨﺪ &= #64400;ﺘﺎﺏ ﻭﺟﺰﻭﻩﻫﺎﻯ ﺩﻳﮕﺮ ﺗﺎﺭﻳﺨﻰ' ﮐﻪ ﺍﮐثرﺍ ﺍﻳﻨﻚ ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ ﮐﺎﺭ ﻣﺤﻤﺪ ﺑﻦ ﺳﻴﺮﻳﻦ ﺟﺎﻟﺐ ﺍﺳﺖ'ﮐﻪ ﺟﺎﻣﻊ ﻣﻄﺎﻟﺐ ﺁﻥ ﮐﺘﺎﺑﻬﺎ ﺩﺭ ﮐﺘﺎﺏ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻭﺗﺠﺮﺑﻪ ﻭ ﻋﻘﻴﺪﻩ ﺧﻮﺩ'ﺑ&= #65198;ﺧﻰ ﻣﻄﺎﻟﺐ ﺭﺍ ﻣﻨﮑﺮ ﺑﻮﺩﻩ ﻭ ﺫﮐﺮ ﻧﮑﺮﺩﻩ ﺑﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﻓﻀﻴﻠﺖ ﻭ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻬﻰ ﻋﻠﻢ ﺗﻌ&= #65170;ﻴﺮ ﺧﻮﺍﺏ ﺩﺭ ﻗﺮﺁﻥ ﺍﺳﺖ' ﮐﻪ= ﻣﻨّﺖ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﻳﻮﺳﻒﻣﺼﺮﻯ ﭘﻴﺎﻣﺒﺮ ﺍﺳﺖ'ﮐﻪ ﺷﺎﺧﻪ ﻳﻬﻮﺩﻳﺎﻥ اﺑﺮﺍﻫﻴﻤی ﻮﻳﻌﻘﻮﺏﺭﺍ ﺩﺭ ﻣﺼﺮ ﺑﺮﭘﺎ ﮐﺮﺩ، ﮐﻪ ﺑﻌﺪﻫﺎ ﻣﻨﺠﺮ ﺑﻨﺠﺎﺕ ﺳﻠﻮﮐ&#= 65264; ﻳﻮﺳﻒ ﺷﺪ.ﮐﻪ ﺩﺭﺍﻓﺴﺎﻧﻪﻫ= 5166; ﺍﺯ ﻫﻔﺖﺳﺎﻝ ﺯﻧﺪﺍﻥ ﺍﻭﮔﻔﺘﻪﺍﻧﺪ.&#= 65261; ﻣﻮﺳﺎﻯ ﭘﻴﺎﻣ&#= 65170;ﺮ'ﻋﻀﻮ ﻃﺮﻳﻘﺖ ﻗﺪﻳﻢ ﻭ ﺍﻧﺤﺮﺍﻓﻰ ﻭﺧﺮﺍﻓﻰ ﻭﻗﺸﺮﻯ ﻓﺮﺍﻋﻨﻪ ﻣﺼﺮ ﺑﻮﺩ'ﮐﻪ ﺑﻨﺎﻡ ﺧﺪﺍ ﺣﮑﻮﻣﺖ ﺩﻳﻨﻰ ﻭﺳﻴﺎﺳﻰ ﻭﻏﺎﺭﺕ ﮔﺮﻯ ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﺩﺍ&#= 65207;ﺘﻨﺪ.ﻭﻟﻰ ﻣﻮﺳﻰ ﺑﮕﻔﺘﻪ ﻗﺮﺁﻥ ﻭﺗﻮﺭﺍﺕ'ﺑﻬﺪ&#= 65165;ﻳﺖ ﻳﻚ ﻋﻀﻮ ﺩﻳﮕﺮﻯ ﻇﺎﻫﺮﺍ ﺩﺭ ﻃﺮ&= #65267;ﻘﺖ ﻓﺮﻋﻮﻥ'ﮐﻪ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﻬﺪﺍﻳﺖ ﺍﻟﻬ&#= 65264; ﺭﺳﻴﺪﻩ ﺑﻮﺩ. ﻭ ﺷﺎﻳﺪ ﺑﻌﻨﻮﺍﻥ ﭘﻴﺮ ﻣﻮﺳﻰ ﺑﻮﺩﻩ' ﺍﻭﺭﺍ ﻭﺍﺭﺩ ﺳﻠﻮک اﻟﻬی ﺒﻄﺮﻳﻘﺖ ﻳﻮﺳﻒ ﮐﺮﺩ. ﮐﻪ ﺍﻳﻦ ﭘﻴﺮ ﺩﺭ ﺩﺭﺑﺎﺭ ﻓﺮﻋﻮﻥ ﻭﺟﻮﺩ نفوذی و ﻇﺎﻫﺮﻯ ﻭ ﺩﺭ ﺗﻘﻴّﻪ ﺩﺍﺷﺖ.ﻭ ﻧﻴﺰ ﻣﻮﺳﻰ ﺑﻨﺰﺩ ﺷﻌﻴﺐ ﻧﺒﻰ ﺩﺭ ﺷﻬﺮ ﻣﺪﻳﻦ ﺩﺭ ﺳﺎﺣﻞ ﺷﻤﺎﻟﻰ ﺑﺤﺮ ﺃﺣﻤﺮ ﺑﺮﻭﺍﻳﺖ ﺗﻮﺭﺍﺕ ﺭﻓﺖ.ﻭ ﺑﺎ ﺷﻬﻮﺩ ﺁﺗﺶ ﻭﻧﻮﺭ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﮐ&= #65258; ﻗﻄﻌﺎ ﺩﺭ ﺭؤﻳﺎ ﺑﻮﺩ. ﺑﺎﻟﺎﻯ ﮐﻮﻩ ﻃﻮﺭ ﺭﻓﺖ ﻭ ﺑﻨ= ﺠﺎﺕ ﺭﺳﻴﺪ.ﺍﻳﻨﻚ ﮐ&= #65262;ﻩ ﻃﻮﺭ ﻣﺸﺨّﺼﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ'ﮐﻪ ﺷﺎﻳﺪ ﻋﺰﻟﺘﮕ&#= 65166;ﻩ ﻣﻮﺳﻰ ﺑﻮﺩﻩ.ﻭ&= #65165;ﻣﺮﻭﺯ ﻳﻬﻮﺩﻳﺎﻥ ﺷﺎﺧﻪﻣﺼﺮﻯ ﻧﻴﺰ ﺩﺭ ﺃﺻﻞ ﺯﺭﺩﺷﺘﻰ'ﺩﺭﻃ&#= 65198;ﻳﻘﺖ ﺍﻭﻟی اﻟﻌﺰﻡ ﺯﺭﺩﺷﺖ ﻫﺴﺘﻨﺪ. ﻣﺎﻧﻨ&= #65194; ﺩﻩﻫﺎ ﻃﺮﻳﻘﺖ ﺗﺼﻮﻑ ﺩﻳﮕﺮ ﺍﺯﺃﺻﻞ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﺯﺭﺩﺷﺖ ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ تا کنون ﻤﻴﺒﺎﺷﻨﺪ.ﻭﺍ&#= 65247;ّﺎ ﺍﺑﺮﺍﻫﻴﻢ ﭘﻴ&#= 65166;ﻣﺒﺮ ﻳﺎ ﻫﻤﺎﻥ( ﺑﺮﻫﻤﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ) ﺷﺪﻩ ﺑﮕﻔﺘﻪ ﻗﺮﺁﻥ' ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ ﺁﺯﺭ ﺯﺭﺩﺷﺖ ﺍﺳﺖ.ﻭﺗﻮﺭﺍﺕ &= #64344;ﺪﺭ ﺟﺴﻤﺎﻧﻰ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ(&= #65219;ﺎﻟﺢ) ﻳﺎ ﻋﮑس (ﺻﺎﻟﺢ)= ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﮐﺎﻓﺮ ﻭ ﺑﺖ ﺗﺮﺍﺵ ﻳﺎ ﺑﺖ ﭘﺮﺳﺖ وﻳﺎ ﻫﻤﺎﻥ ﺁﺧﻮﻧﺪ &= #65239;ﺸﺮﻯ ﻣﺬﻫﺒﻰ دین قبل از زردشت بوده ﺍﺳﺖ.ﻭﻣʌ= 68;ﺘﻮﺍﻥ ﭘﺪﺭ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﺑﻮﺩﺍ ﻭ ﻣﺬﺍﻫ&= #65168; ﻗﺸﺮﻯ ﻓﺮﺍﻭﺍ&#= 65253; ﺑﻮﺩﺍﺋﻰ ﺩﺍﻧﺴﺖ'ﮐﻪ ﺑﺖﺳﻨﮕﻰ ﻫﺮﭼﻪ ﺑﺰﺭﮔﺘ&#= 65198; ﺑﻮﺩﺍ ﺭﺍ ﻣﻴﺘﺮﺍﺷﻴﺪﻧ= 5194;. ﮐﻪ ﭼﻨﺪ ﺩﻩ ﻣﺘﺮ ﻃﻮﻝ ﻣﺠﺴ&= #65252;ﻪ ﺧﻮﺍﺑﻴﺪﻩ ﺑﻮﺩﺍ ﻣﻴﺒﺎﺷﺪ. ﻭﺷﺎﻳﺪ ﻣﻴﺨﻮﺍﺳﺘﻪﺍ= 5255;ﺪ' ﮐﻪ ﺳﺮﭘﺎ ﮐﻨﻨﺪ ﮐﻪ ﻣﻮﻓﻖ ﻧﺸﺪﻧﺪ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻗﺮﺁﻥ ﺩﺭ ﺑﺎﺭﻩ ﻳﻮﺳ&= #65234; ﺍﻳﻦ(ﻣﻨّﺖ ﺍﻟﻬﻰ)ﺭﺍ ﻣﻴﮕ&= #65262;ﻳﺪ'ﮐﻪ ﮔﻔﺖ(ﻣﮑﻨّﺎ ﻟ&#= 65268;ﻮﺳﻒ ﻓﻰ ﺍﻟﺄﺭﺽ ﻭ ﻟﻴﻌﻠّﻢ ﻓﻦ ﺗﺄﻭﻳﻞ ﺍﻟﺄﺣﺎﺩﻳث) ﻳﻌﻨﻰ ﻣﺎ ﺩﺭ ﺩﻧﻴﺎ ﺗﺎ ﻳﻮﺳ&= #65234; ﺯﻧﺪﻩ ﺑﻮﺩ' ﻫﺪﺍﻳﺖ ﺷﻬﻮﺩ&#= 65263; ﻭﮐﻤﺎﻝ ﺍﻟﻬﻰ ﺩﺍﺩﻳﻢ'ﺗﺎ ﺗﻌﻠﻴﻢ ﻓﻦ ﻭ ﻫﻨﺮ ﺗﺄﻭﻳﻞ ﻭﺗﻔﺴﻴﺮ ﺍﺣﺎﺩﻳث ﻭ ﺣﻮﺍﺩث ﺭؤﻳﺎﺋﻰ ﺳﺎﻟ= 4401;ﺎﻥ ﺧﻮﺩﺭﺍ ﺗﻌﻠﻴﻢ ﺑﺪﻫﺪ. ﻳﻌﻨﻰ ﺗﻌﻠﻴﻢ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺪﻫﺪ.ﻭ = (ﺍﻣﮑﺎﻥ) ﺩﺍﺩﻳﻢ'ﻳﻌﻨﻰ (ﻣﮑﺎﻥ ﻭ ﻣﻘﺎﻡ ﻭﺗﻮﺍﻧﺎﺋﻰ) ﺩﺍﺩﻳﻢ'ﮐﻪ ﺑﻬﺮ ﭘﻴﺎﻣﺒﺮ ﻭﮐﺎﻣﻞ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻣﻴﺪﻫﺪ.ﻭ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﻳﻮﺳﻒ ﺑﭙﺎﺩﺷﺎﻫﻰ ﻓ&#= 65198;ﻋﻮﻥ ﺭﺳﻴﺪ'ﮐﻪ ﻋﻤﻠﺎ ﭘﺎﺩﺷﺎ&#= 65259;ﻰ ﻳﻮﺳﻒ ﺗﻨﻬﺎ ﺩﺭ ﻃﺮﻳﻘﺖ ﺧﻮﺩ ﺩﺍﺭﺍﻯ ﺍ&= #65183;ﺎﺯﻩﺍﺯ ﻓﺮﻋﻮﻥ ﺑﻮﺩ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩﺭﺍ ﺗﻌﻠﻴ&#= 65250; ﺑﺪﻫﺪ.ﺯﻳﺮﺍ ﺑﺮﺍﻯ ﻓﺮﻋﻮﻥ &= #65175;ﻔﺴﻴﺮ ﺧﻮﺍﺏ ﺍﻭﺭﺍ ﮐ&= #65198;ﺩ'ﮐﻪ ﻫﻔﺖ ﺳﺎﻝ ﻗﺤﻄﻰ ﺩﺭ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻣﺼﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﭘس ﺍﻧﺒﺎﺭﻫﺎﻯ ﮔ&#= 65256;ﺪﻡ ﺭﺍ ﻗﻔﻞ ﮐﺮﺩ'ﻭﺑﻌﺪﺍ ﺑﻘﻴﻤﺘﻬﺎﻯ ﺑﺴﻴﺎﺭ ﺯﻳﺎﺩ &= #65169;ﻤﻠﻞ ﺩﻳﮕﺮ ﻓﺮﻭﺧﺖ ﻭ ﻟﺬﺍ ﺑﺎﺭﺗﺒﺎﻁ ﺍﻟ&#= 65260;ﻰ ﻳﻮﺳﻒ ﺑﺎﻭﺭ ﮐﺮﺩ'ﻭﺷﺎﻳﺪ ﻫﻢ ﻓﺮﻋﻮﻥ ﻧﻴﺰ ﺳﺎﻟﻚ ﺑﻮ&= #65193;' ﻭ ﺗﺎﺑﻊ ﭘﺎﺩﺷ&= #65166;ﻫﻰ ﺍﻟﻬﻰ ﻳﻮﺳﻒ ﮔﺮﺩﻳﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺗﺄﻭﻳﻞ ﻳﻌﻨﻰ ﺑﺄﻭﻝ ﻭ ﺳﺮﺁﻏﺎﺯ ﺍﺻﻠﻰ'ﻭﺑﻤﻌﻨ&#= 65264; ﺍﻟﻬﻰ ﻭ ﺣﻘﻴﻘﻰ ﻳﻚ ﻣﻄﻠﺐ ﻭ ﮔﻔﺘﻪ = ﻭ ﺭؤﻳﺎ ﺭﺳﻴﺪﻥ اﺎﺳﺖ' ﻭﺣﺪﻳث ﮐﻪ ﺣﺎﺩثه (ﺣﺪﻳث ﻭﺟﺪﻳﺪ&#= 65263;) ﺍﺳﺖ'ﮐﻪ ﺩﺭﺍﺣﻮﺍﻝ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺷﻬﻮﺩ ﺑﺮﺗﺮﻯ &= #65193;ﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ ﺭﻭﺍﻳﺖ'ﺭؤﻳﺎ= 5263; ﺧﻮﺩﺭﺍ ﺑﭙﻴﺮ ﻣﻴﮑﻨﻨﺪ'ﺗﺎ ﺗﻔﺴﻴﺮ ﻭ ﺗﺄﻳﻴﺪ ﭘﻴﺮ ﺭﺍ ﺍﺯ ﺍﺣﻮﺍﻝ ﺍﻟﻬﻰ ﺁﻧﺎﻥ ﻧﻤﺎﻳﺪ.ﻭ ﺗﺄﻭﻳﻞ'ﺑﺎﻭﻟ&#= 65268;ﻦ ﻭﻣﻬﻤﺘﺮﻳﻦ ﻣﻘﺼﻮﺩ ﺭﺳﻴﺪ&#= 65253; ﺍﺳﺖ. ﺩﺭ ﺗﻔﺴﻴﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺩ&= #65267;ﮕﺮﺍﻥ' ﻫﺪﺍﻳﺖ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﻤﻌﻨﻰ ﺑﺎﻃﻨﻰ ﻭﻣﻘﺼﻮﺩ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺻﺤﻨﻪ ﺧﻮﺍﺏ' ﻭﺣﺘﻰ ﺍﺯ ﻋﻠّﺖ ﭘﻴﺪﺍﻳﺶ ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺖ.ﻭ ﺧﻮﺍﺑﻬﺎ ﺳﺮﺍﺳﺮ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﻗﺎﺑﻞ ﻓﻬﻢ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭﺑﺨﺼﻮ&#= 65209; ﻗﺎﺑﻞ ﺩﺭﻙ ﺻﺎ&= #65187;ﺐ ﺭؤﻳﺎ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﺬﺍ ﻣﺤﺘﻮﻳﺎﺕ ﺭؤﻳﺎ'ﺍﺯ ﺳﻮﺍﺑﻖ ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧﻰ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻫﺮﻋﺒﺮﺕ ﮔﻴﺮ&#= 65263; ﺭﺍ ﺍﺯ ﺧﻮﺩﺵ ﻭﺧﺪﺍﻯ ﺧﻮﺩﺵ ﻣﻴﺪﺍﻧﺪ' ﻭﻧﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ.ﻭ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭؤﻳﺎ ﺑﭽﺸﻢ ﺩﻝ ﺻﺤﻨﻪ ﻫﺎﻯ ﺭؤﻳﺎ ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ'ﭘس ﺭﻭﺍﻳﺖ ﺭؤﻳﺎﻯ ﺧﻮﺩ ﺑ&#= 64345;ﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65256;ﻤﺎﻳﺪ' ﻭﻧﻪ ﺑﺪﻳﮕﺮﺍﻥ'ﮐﻪ ﺗﻔﺴﻴﺮ ﻧﺎﺩﺭﺳﺖ ﻣﻴﮑﻨﻨﺪ.ﭼﻮﻥ ﺁﻧﺎﻥ ﺗﺠﺮﺑﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧﺪﺍﺷﺘﻨﺪ' ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ ﻋ&#= 65240;ﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭﺍ'ﺑﺴﺎﻟ&#= 65242; ﮐﻪ ﻫﻨﻮﺯ ﺑﺎﻳ&= #65252;ﺎﻥ ثاﺑﺘﻰ ﻧﺮﺳﻴﺪﻩ</sp= an><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻭﺭﺍ ﺑﮑﻠّﻰ ﺍﺯ ﺭﺍﻩ ﺧﺪﺍ'ﻭ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺣﺘﻤﺎﻟﻰ ﺍﻭ ﺩﻭﺭ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺧﻮﺩ'&= #65169;ﺮﺣﺴﺐ ﻋﻘﻞ ﻭ ﺩﺭﻙ ﺳﺎ= ﻟﻚ ﻣﻮﺭﺩ ﺷﻨﺎﺳﺎﺋﻰ ﺧﻮﻳﺶﺑﻴﺎﻧﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ ﺑﺰﺭﮔﺴﺎﻟﻰ'ﺑ&#= 65192;ﻮﺍﻫﺪ ﺑﻄﻔﻞ ﻳﮑﺴﺎﻟﻪ'ﻣﻄﻠ&#= 65168; ﻣﻬﻢ ﻭﺣﻴﺎﺗﻰ ﺭﺍ ﺑﮕﻮﻳﺪ.ﭘس ﺑﺎ ﻫﻤﺎﻥ ﮐﻠﻤﺎﺕ ﻭ ﺻﺪﺍ&= #65259;ﺎﻯ ﺍﺧﺘﺼﺎﺻﻰ ﻃﻔﻞ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ'ﺗﺎ ﻃﻔﻞ ﺑﻌﺪﻫﺎ ﺑﺰﺑﺎﻥ ﺣﮑﻴﻤﺎﻧﻪ ﭘﻴﺮ ﺑﺘﻮﺍﻧﺪ ﺁﺷﻨﺎ ﮔﺮﺩﺩ.<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭘس ﺗﻌﺒﻴﺮ ﺧﻮﺍﺏ' ﻫﻤﺎﻥ ﺩﺭﻙ ﺑﻴﺎﻧﺎﺕ ﺳﻤﺒﻮﻟﻴﻚ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ'ﻭ ﺑﻴﺎﻧﺎﺕ ﺗﻮﺿﻴﺤﻰ ﭘﻴﺮ ﺳﺎﻟﻚ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺩﺭ ﮐﺎﺭ عبور تکاملی ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﺍﻣ&#= 65198;ﻭﺯﻩ'ﮐﻪ ﻣﻌﺘﻘﺪ ﺑﻨﻘﺶ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ'= 5169;ﮕﻔﺘﻪ ﺯﻳﮕﻤﻮﻧﺪ ﻓﺮﻭﻳﺪ'ﻭﻧﻴﺰ ﻣﻌﺘﻘﺪ ﺑﻨﻘﺶ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻫﺮ ﺭﻭﺡ ﺩﺭ ﻋﺮﻓﺎﻥ'ﻭﻧﻴﺰ ﺩﺭ ﻋﺮﻓﺎﻥ ﻋﻠﻤﻰ ﻭﻃﺒﻰ ﺭﻭﺍﻥ ﮐﺎﻭﺍﻧﻰ' ﭼﻮﻥ ﻳﻮﻧﮓ ﻭﺑﺮﮔﺴﻮﻥﻮﭘ= 5268;ﺮﻭﺍﻥ ﻄﺒّﻯﺁﻧﻬﺎ' ﮐﻪ ﺩﺭﻙ ﻣﻌﻨی اﻟﻬﺎﻣﺎﺕ ﺍﺯ &#= 65197;ؤﻳﺎﻫﺎﻯ ﺒﻴﻤﺎﺭﻣﻴﮑﻨ= 5256;ﺪ.ﻭ ﺍﻫﻤﻴّﺖ ﺍﺳﺎﺳﻰ ﺑﺂﻥ ﻣ&= #65268;ﺪﻫﻨﺪ.ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ ﻣﺸﮑﻠﺎﺕ ﻭﻋﻘ&#= 65194;ﻩﻫﺎﻯ ﺭﻭﺍﻧﻰ'ﺍﻣﺮﻭ&#= 65199; ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﺸﻨﺎﺳﻨﺪ. ﻭ ﺑﺮﺍﻯ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻴﺰ ﺭؤﻳﺎﻫﺎ ﻣﻌﻨﻰ ﺑﺎﻃﻨﻰ ﻭ ﺍﺣﻮﺍﻝ ﺩﺭﻭﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺁﻧﺎﻥ ﺭﺍ ﺑﻴﺎﻥ ﻣﻴﮑﻨﺪ.ﻭ ﻧﻴﺰ ﺁثاﺭ ﺗﻮﻟﺪﺍA= 173; ﭘﻴﺸﻴﻦ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻳﺎ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻭ ﺍﻣﺮﻭﺯﻩ ﻧﻴﺰ ﺩﺭ ﻓﻦ ﻫﻴﭙﻨﻮﺗﻴﺰﻡ ﺍﮔﺮ ﺧﻮﺍﺏ ﮐﻨ&= #65256;ﺪﻩ'ﻧﻴﺮﻭﻣﻨ= 5194;ﻯ ﺯﻳﺎﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'ﺧﻴﻠﻰ ﺍﺯ ﻓﺮﺍﻣﻮﺵ ﺷ&= #65194;ﻩ ﻫﺎ' ﻭﺣﺘﻰ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺷﺨﺺ ﺧﻮﺍﺏ ﺷﺪﻩ ﻣﺼﻨﻮﻋﻰ'ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺩﺭﺧﻮﺍﺏ ﻣﻐﻨﺎﻃﻴﺴﻰ' ﺭﺍ ﺑﺮﺯﺑﺎﻥ ﻣﻴﺮﺍﻧﻨﺪ.ﮐﻪ ﺑﺎﺯ ﺑﻴﺎﻧﺎﺗ&#= 65264; ﺳﻤﺒﻮﻟﻴﻚ ﻫﺴﺘﻨﺪ.ﻭ ﺷﺨﺺ = ﺧﻮﺍﺏ ﺷﺪﻩ ﺍﺯ ﺍﻣﻮﺭ ﺑﻴﺪﺍﺭﻯ ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺍﮐﻨﻮﻥ ﺧﻮﺩ'ﺑﻴﺎﻧﻰ ﻧﻤﻰ ﻧﻤﺎﻳﺪ.ﻭﻣﻬﻢ ﺗﺮ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﺧﻮﺍﺑﻬﺎ ﻧﻪ ﻓﻘﻂ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ ﻣﻴﮕﻮﻳﺪ' ﺑﻠﮑﻪ ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ ﺻﺤﺒﺖ ﺩﺍﺭﺩ. ﻭ= ﺳﺮﻧﻮﺷﺖ ﮊﻧﺘﻴﻚ ﺭﻭﺡ ﺷ&= #65192;ﺺ ﺭﺍ'ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧ&#= 65264; ﺑﻴﺎﻧﺎﺗﻰﺳﻤ= 5170;ﻮﻟﻴﻚ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺑﺮﺣﺴﺐ ﺩﺭﺟﺎ&#= 65173; ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯﺁﻧﺎﻥ'ﻭﻳﺎ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻭ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65169;ﺮﺍﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪ&= #65175;ﺮﺑﻌﺪﻯ'ﺍﻋﻠ= 5166;ﻡ ﺧﻄﺮ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍﮔﺮ ﺑﺎ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﮐﻨﻮﻧ&#= 65264; ﺭﻭﺍﻥ ﺑﻤﻴﺮﻧ&#= 65194;'ﻗﻄﻌﺎ ﺑﻨﺴﺦ ﻭﻣﺴﺦ ﻣﻴﺮﻭﻧﺪ. ﻭﻟﻰ ﺍﮔﺮ ﺷﺨﺺ ﺗﻮﺑﻪ ﺳﻠﻮﮐﻰ ﻭ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﺩﺭ ﺭﻭﺵ ﺯﻧﺪﮔﻰ ﺧﻮﺩ ﻧﻤﻮﺩ'ﺗﻤﺎﻡ ﺍﻋﻠﺎﻡ ﺧﻄﺮﻫﺎﻯ ﮐﺎﺑﻮﺳﻰ ﻣﻨﺘ&#= 65236;ﻰ ﻣﻴﮕﺮﺩﺩ.ﭼﻮﻥ &= #65169;ﺎﻭﻟﻴﻦ ﺷﻬﻮﺩ ﺧﻮﺩ' ﻳﻌ= ﻨﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﺣﺴ&= #65268;ﻨﻰ'ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﺧﻮﺍﻫﻨﺪ ﺷﻨﺎ&#= 65191;ﺖ'ﻭﻫﻤﻪﮐﺎﺑA= 262;ﺳﻬﺎ ﺷﺮﻁ ﺍﺩﺍﻣﻪ ﺳﻠﻮﻙ(ﮐﺄﻥ ﻟﻢ ﻳﮑﻦ)ﻣﻴﺒﺎﺷﺪ.&= #65261;(ﮔﻨﺎﻩ)ﺑﻤﻌﻨ&#= 65264; ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264;'ﻫﻤﺎﻥ ﻋﺪﻡ ﺳﻠﻮﻙ ﻭﺍ&= #65255;ﺠﺎﻡ ﻣﻔﺎﺳﺪ ﺑﻴﺸﺘ&#= 65198; ﺑﺮﺍﻯ ﺭﻭﺍﻥ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﻭﺳﺮﻧﻮﺷﺖ ﺣﻘ&#= 65268;ﺮ ﺗﺮ ﺩﺭﺗﻮﻟﺪ ﺁ&= #65267;ﻨﺪﻩ ﺷﺨﺺ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻧﻰ ﺑﺎ ﺑﻰ ﻋﻘﻠﻰ ﻭﻳﺎ = ﻧﻘﺎﺋﺺ ﺑﺪﻧﻰ ﻭﻏﻴﺮﻩ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ' ﺧﻮﺩ ﻗﺒﻠﺎ ﻋﻠ&= #1617;ﺖ ﺍﻳﻦ ﻣﺸﮑﻠﺎﺕ ﺯﻧﺪﮔﻰ ﺍﻣﺮﻭﺯ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺑﻮﺩه اﻧﺪ ﻭﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﻧﻴﺰ'ﺑﺎﻳﺪ ﺍﻣﺮﻭﺯ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺩﺭ ﻧﻴﮑﻮﮐﺎﺭﻯ'ﻳ&#= 65228;ﻨﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳﺪ.ﻭﺍﻟ&#= 1617;ﺎ ﮐﺎﺭﻣﺎﻫﺎ ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩﻫﺎ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓﻖ ﺑﺎ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﺩ'ﻋ&= #65252;ﻠﺎ ﺩﺭﺟﺎﺕ ﺑﻬﺸﺘ&#= 65264; ﻭ ﺍﺯ ﺍﺣﻮﺍﻝ ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ ﺁﻳﻨﺪﻩ ﺩﺭﺟﻬﺎﻥ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺎ ﺧﺒﺮ ﺧﻮﺍﻫﻨﺪ ﺷﺪ.ﮐﻪ ﺷﺎﻫﺪ ﺷ= ﻬﻮﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺣﺘﻤﺎ ﻫﻔﺖﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺑﻨﻮع ﻔﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ'ﻭﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﻣﺘﻮﻟّﺪ ﺧﻮﺍ= 5259;ﺪ ﺷﺪ.ﭘس ﺳﺎﻟﻚ ﺍﮐﻨﻮﻥ' ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ' ﺟﻬﺖ ﺗﺤﻘّﻖ ﻭﺑﺎﻟﻔﻌﻞ ﮐﺮ&#= 65193;ﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮﻳﺶ' ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ ﺁﻳﻨﺪﻩ ﻣﺼﺮﻑ &= #65251;ﻴﮑﻨﺪ.ﻭﺣﺘﻰ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭﺻﺪ. ﻭﭼﻮﻥ ﺑ= ﺸﻬﻮﺩ ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﺭ&= #65203;ﻴﺪ'ﺩﺭ ﻣﺼﺮﻑ ﺑﻘﻴﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩ' ﻣﻌﺼﻮﻡ ﻭ ﺑﺪﻭﻥ ﻣﻌﺼﻴﺖ ﻭﺳﺮﮐﺸﻰ' ﻭﻣﺼﻮﻥ ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﻗﻬﻘﺮﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺧﻮ&#= 65165;ﻫﺪ ﺑﻮﺩ.ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻭﺑﻬﺸﺘﻰ ﺑﻌﺪﻯ'ﺑﺎ ﻋﻘﻞ = ﻭﺍﺣﻮﺍل ﻮ ﺍﻣﮑﺎﻧﺎﺕ ﻓﺮﺍﻭﺍﻥ' ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﻧﻮ= 5197;ﺍﻧﻰ ﻭ ﺭﻧﮕﻴﻦ ﻭﻣﻮﺯﻳﮑﺎﻝ ﻭ ﮔﻮﻫﺮ ﻧﺸﺎﻥ ﺧ&= #65262;ﺍﻫﺪ ﺩﻳﺪ.ﻭ ﻏﻴﺮ ﺳﺎ= ﻟﮑﺎﻥ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺭ ﮐﺎﺑﻮس هاﻯ ﺧﻮﺩ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ' ﺗﺎﺭﻳ&= #64401;ﻰ ﻫﺎ ﺗﺮس ﻭ ﻫﺮﺍس ﻭ ﭘﺮﻳﺸﺎﻧﻰ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;'ﮐﻪ ﺻﺤﺒﺖ ﺍﺯﭼﻬﺎ&#= 65197; ﺟﻬﻨّﻢ ﻣﻴﮑﻨﻴﻢ.ﮐﻪ ﺟ&= #65260;ﻨّﻢ ﻧﺨﺴﺖ ﺁﻧﺎﻥ' ﺭﻭﺯﻫﺎ ﺩﺭ ﺑﺪ ﺑﻴﺎﺭﻯ ﻫﺎ ﻭ ﺗ= ﺮس ﻭﮐﺸﺘﺎﺭ ﻳﮑﺪﻳﮕﺮ' ﻭ ﺩﺭ ﮐﺎﺑﻮﺳﻬﺎﻯ ﺷﺒﺎﻧﻪ ﺟﻬﻨّﻢ ﺩﻭﻡ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﺑﺎ ﻣﺮﮒ ﺩﺭﺩﻧﺎﻙ ﺑﺠﻬﻨّﻢ ﺳﻮﻡ &#= 65197;ﻭﺡ ﻋﺮﻳﺎﻥ ﺍﺯ ﺗﻦ ﺩﺭ ﻣﻠﮑﻮﺕ'ﻫﻢ ﺳﻄﺢ ﻫﻤﻴﻦ ﺯﻣ&= #65268;ﻦ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺟﻬﻨّﻢ ﭼﻬﺎﺭ= 5249; ﺁﻧﺎﻥ'ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺩﺭ ﻳﻚ ﻧ= ﺴﺦ ﻭ ﻣﺴﺦ ﺑﺪﺗﺮ ﻭ ﺩﺭﺩﻧﺎﻙ' ﺑﺮﺍﻯ ﺧﻠﺎﺻی ﺨﻮﺩ ﺍﺯ ﺟﻬﻨّﻢ ﺳﻮﻡ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺍﺯ ﭼﻬﺎ&= #65197; ﺑﻬﺸﺖ'ﺭﻭﺯﻫﺎ ﺩﺭ ﺁﺭﺍﻣﺸﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭﻓﮑﺮﻯ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻭ ﺷﺒﻬﺎ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭﮔﺮﺩ&#= 65207;ﻬﺎﻯ ﻣﺘﻨﻮﻉ' ﮐﻪ ﺗﻤﺎﻣﺎ ﻣﻮﺭﺩ ﺧﻮﺍﺳﺖ ﺁﻧﺎﻥ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﻧﻴﺰ ﻫﺴﺖ. ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺷﻴﺮﻳ&= #65254; ﻭﺁﺭﺍﻣﻰ ﭼﻮﻥ ﻫﺮﺧﻮﺍﺏﺷﺒﺎ= 5255;ﻪ'ﺑﺒﻬﺸﺖﺳﻮ = 5; هفت ﻫﺰﺍﺭ ﺳﺎA= 245; ﺍﻧﺘﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺩﺭﺳﺎﻳﻪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺮﻭﻧﺪ ﺗﺎ ﺩﺭ ﺑﻬﺸﺖ ﭼﻬﺎ&= #65197;ﻡ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺑﺎﺯﮔﺮﺩﻧﺪ. ﻭ(ﻣﻌﺎﺩ) ﺧﻮﺩﺭ= ﺍ ﺑﻨﻤﺎﻳﻨﺪ.ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺣﺘﻰ ﻣﻮﺟﻮﺩﻳّﺖ ﭼ= 5260;ﺎﺭ ﺑُﻌﺪﻯ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﮐﻪ ﺳﺮﺍﺳﺮ ﮐﻬﮑﺸ&#= 65166;ﻥ ﺭﺍﻩ ﺷﻴﺮﻯ ﺭﺍ ﺟﻮﻟﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ. ﻭ ﺍﻣﮑﺎﻥ ﺗﺼﻮﺭ ﻣﻮﺟﻮﺩﻳّﺖ ﭼ= 5260;ﺎﺭ ﺑُﻌﺪﻯ ﺭﺍ ﺍﮐﻨﻮﻥ ﻧﺪﺍﺭﻳﻢ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺳﻪ ﺑُﻌﺪﻯ ﺗﻦ ﻭﺫﻫﻦ ﻭ ﺭﻭﺍﻥ اﺳﺖ. ﻭ ﺑُﻌﺪ ﭼ&= #65260;ﺎﺭﻡ ﺭﻭﺡ ﺍﻟﻬﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ&= #65251;ﻮﺟﻮﺩﻳﺖ ﺍﻧﺴﺎﻥ ﻓﻮﻕ ﺑﺸﺮﻯ'ﮐﻪ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺍﺩﺍﺭﻩ &= #65261;ﺟﻮﺩ ﺁﻧﺎﻥ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ = ﺗﻮﺻﻴﻒ ﻋﻮﺍﻡ ﻭﺧﺮﺍﻓﺎﺗﻴﺎ= 5253; ﺍﺯ ﺟﻬﻨّﻢ ﻭﺁﺗﺶ ﻭﻣﺎﺭ ﻋﻘﺮﺏ'ﻭ ﺗﺎﺭﻳﮑﻰ ﻭﺗﺮس ﻭ ﺧﺴﺘﮕﻰ ﻭﺯﺷﺘﻰ'ﺍﺯ ﻫﻤﻴﻦ ﺭؤﻳﺎﻫ= 5166;ﻯ ﮐﺎﺑﻮﺳﻰ ﺧﻮﺩ &= #65193;ﺍﺭﻧﺪ ﻭﻧﺎﻡ ﺟﻬﻨّﻢ ﻫﻤﺎﻥ ﻟﻔﻆ ﻳﻮﻧﺎﻧﻰ ﺟﻬﺎﻧﻮﻡ ﻭ ﻋﺒﺮﻯ گوﻫﺎﻧﻮﻡ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﻓﺎﺭﺳﻰ ﺁﻥ ﺟﻬﺎﻥ ﻳﻌﻨﻰ ﺩﻧﻴﺎ ﺍﺳﺖ. ﻭ ﺍ= ;ﻋﺮﺍﺏ ﻧﻴﺰ ﺟﻬﻨّﻢ ﮔﻔﺘﻨﺪ ﻭ ﺟﺤﻴﻢ ﻗﺮﻳﺶ ﻧﻴﺰ ﻫﺴﺖ.ﮐﻪ ﻣﺤﻤﺪ ﺍﮐثرﺍ' ﺍﺯ(ﻧﺎﺭ) ﻳﺎ ﺁﺗﺶ ﻋﮑس ﻧﻮﺭ ﻳﻌﻨﻰ ﺗﺎﺭﻳﮑﻰ ﻭﺟﻬﻞ ﻋﻘﻠﻰ ﺑ&= #65198;ﺍﻯ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ' ﻭ ﺍﻟﺒﺘﻪ ﺩﺭ ﺟﻬﺎﻥ ﮔﻔﺘﻪ ﺍﺳﺖ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭘس ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻫﺮﮐﺴﻰ ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺖ'ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺸﺮﻯ ﺧﻮﺩ' ﮐﻪ ﻫﻤﺎﻥ ﻭﻋﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺁ&= #65255;ﺎﻥ ﺍﺳﺖ' ﺧﻮﺩ ﺑﻤﺮﺍﺗﺒﻰ ﺍﺯ &= #65207;ﻬﻮﺩﻫﺎ ﻭﮐﻤﺎﻟﺎﺕﺭﺳ= 5268;ﺪﻩ ﺑﻮﺩﻩﺍﻧﺪ' ﮐﻪ ﺍﮐﻨﻮﻥ ﺷﺎﻳﺴﺘﻪ ﺍﻳﻦ ﮐﺮﺍﻣﺎﺕ ﺷﺪﻩﺍﻧﺪ.ﻭﮔﺎ&#= 65259;ﻰ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﻴﺸﺘﺮ ﻳﺎ ﮐﻤﺘﺮ.ﻭﻟﻰ ﺍﮔﺮﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧﮑﻨﻨﺪ'&= #65193;ﺭﻫﻤﻴﻦ ﺟﻬﺎﻥﺒﺎ ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ' ﻭ ﺍﺳﺮﺍﻑ ﻓﺮﺻﺘﻬﺎﻯ ﺯﻧﺪﮔﻰ ﺧﻮﺩ'ﺍ&= #65199; ﻫﻢ ﺍﮐﻨﻮﻥ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺘﺪﺭﻳ= 5182; ﻋﻘل ﻮﺗﻮﺍﻧﺎﺋﻰ ﻫﺎﻯ ﺣﻴﺎﺗﻰ ﭼﻮﻥ ﺍﺧﻠﺎﻕ ﻭﻋﺸﻖ ﻭ ﻏﻴﺮﻩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ. ﮐﻪ ﺟ= ﻬﻨﻢ ﺍﻭﻝ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪﺑﻮﺩ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻮﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﺣﺘﻰ ﺍﻳﻦ ﺑﻬﺸﺖ ﻣﻮ&= #65227;ﻮﺩ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65191;ﻮﺩﺭﺍ'ﺩﺭ ﺷﺮﺍﻳﻄﻰ ﺗﺤﻘﻴﺮ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺟﻬﻨّﻢ ﻣﻮﻗّA= 174; ﺳﺎﻟک ﻤﻴﺸﻮﺩ'ﺗﺎ ﭼﻮﻥ ﺑﮑﻤﺎﻝ ﺭﺳﻴﺪ ﺑﻬﺸﺖ ﺍﻭﻝ ﺍﻭ ﺧﻮﺍﻫ&= #65194; ﺑﻮﺩ.ﺑﻬﺸﺖ ﻓﺎﺭﺳﻰ ﺑﻬﺘﺮ ﺷﺪﻥ'ﺩﺭ ﺑﻪ ﺩﻳ= ﻨﻰ ﻳﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﺑﻌﺮﺑﻰ ﺟﻨّﺖ ﻳﺎ ﺟﻨﺎﻥ' ﻫﻤﺎﻥ ﻟﻔﻆ ﻫﻨﺪﻯ ﮔﻨﺎﻥ ﺍﺳﺖ'ﮐﻪ ﻋﻘﻠﻬ&= #65166;ﻯ ﺍﻟﻬﻰ ﻳﺎﻓﺘﻦ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻫﺮ ﺭﻭﺯ ﺷﻬﻮﺩﻯ' ﺑﻬﺸﺖﺑﻬﺘﺮ ﺁﻳﻨﺪﻩ ﻓﻮق ﺒﺸﺮﻯ ﺧﻮﺩﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ.ﺳﻌ&#= 65166;ﺩﺕ ﻭﺁﺭﺍﻣﺶ' ﻭ ﺟﺸﻦ ﻋﻴﺪ ﻧﺠﺎﺕ ﺳﺎﻟﮑﺎ&#= 65253; ﻭﮐﺎﻣﻠﺎﻥ' ﭼﻨ&= #65166;ﻥﺎﺣﻮﺍﻟﻰ ﺑﺂﻧﻬﺎ ﻣﻴﺪﻫﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﺗﺎﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ' ﮔﻮﺋﻰ = ﭼﻮﻥ ﻣﺴﻴﺢ ﺭﻭﻯ ﺁﺏ ﺭﺍﻩ ﻣﻴﺮﻭﻧﺪ.ﻭ ﻳﺎ ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ'ﺍﮔﺮ ﻣﺴﻴﺢ ﺍﻳﻤﺎﻧﺶ ﺭﺍ ﺑﻴﺸﺘﺮ ﻣﻴﮑﺮ&#= 65193;' ﻳﻌﻨﻰ ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﻣ&= #65188;ﻤﺪﻯ ﺭﺍ ﻧﻴﺰ ﻣﻴﺪﺍ&= #65207;ﺖ' ﻣﻴﺘﻮﺍﻧﺴﺖ ﺩﺭ ﻫﻮﺍ ﺭﺍﻩ ﺑ= ﺮﻭﺩ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺭؤﻳﺎ ﻫﻤﻴﺸﻪ &#= 65191;ﻮﺩﺭﺍ ﺩﺭ ﺣﺎﻝ ﭘﺮﻭﺍ&= #65199; ﻣﻰ ﺑﻴﻨﻨﺪ.ﻭ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;'ﭼﻨﺎﻥ ﺍﺣﺴﺎس ﻧﻴﮑﻮﺋﻰ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺑﻘﻮﻝ ﺧﺪﺍﻭﻧ&#= 65194; ﺩﺭ ﻗﺮﺁﻥ'ﺗﻤﺎﻡ ﺩﻭﺭﻩ ﺳﻠﻮﻙ' ﺣﺘﻰ ﺩﻭﺭﻩ ﺯﻧﺪﮔﻰ ﺍﻟﻬﻰ' = ﻳﮑﺮﻭﺯ ﻭ ﻳﺎ ﻗﺴﻤﺘﻰ ﺍ= ﺯ ﻳﮑﺮﻭﺯ ﺑﻴﺎﺩ ﺩﺍﺭﻧﺪ. ﺷﻨﺎﺧﺘﻦ ﭘﻴﺮ ﺣﺴﻴﻨﻰ ﻭﻭﻟﻰ&#= 1617; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ 'ﻭﻣﻨﺎﺳﺐ ﺍﺣﻮﺍﻝ ﺳﺎﻟﻚ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ'ﺧﻮﺩ &= #65165;ﻭﻟﻴﻦ ﺷﻬﻮﺩ ﺳﺎﻟﻚ ﺍﺳﺖ.ﻭﺑﺎ ﺍﺩﺍ&= #65251;ﻪ ﺗﺴﻠﻴﻢ ﻭﺍﻃﺎﻋﺖ ﺩﺭ ﺍﻋﻤﺎﻝ ﺳﻠﻮﮐﻰ'ﺑﺎﻭﻟ&#= 65264; ﻣﺤﻤﺪﻯ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺑﻌﺮ&= #65205; ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ . ﻭﺍﺯ= ﻟﺤﻈﻪ ﻋﻘﺪ ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ'ﺧﺪﺍﻭ&#= 65255;ﺪ ﺳﻴﻞ ﺍﺣﻮﺍﻝ ﻧﻴﮑﻮﺋﻰ ﺑﺴﺎ&#= 65247;ﻚ ﻣﻴﺪﻫﺪ.ﮐﻪ ﻫﻴﭻ ﮔﺎﻩ ﺍﺣﺴﺎس ﭘﺸﻴﻤﺎﻧﻰ ﻧﻤﻰ ﮐﻨﺪ.ﻭﺍﮔﺮ ﺳﺴﺘﻰ ﺍﻳﻤﺎﻥ ﻭﻋﺸﻖ ﻭﺭﺯﻯ ﺩﺍﺷﺖ'ﻭ ﺻﺒﻮﺭﻯ ﺩﺭ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ'ﻭ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ ﻧﺪﺍﺷﺖ' ﺑﺴﺮﻋﺖ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﮐ&= #65258; ﻗﺒﻞ ﺍﺯ ﻃﺮﺩ ﭘ= ﻴﺮ ﺍﺯ ﺍﻭ'ﺧﻮﺩ ﻧﻴﺰ ﭘﻴﺮ ﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ. ﻭ= ﺍﺻﻄﻠﺎﺣﺎ (ﺗﺮﻙ ﺻﻠﺎﺕ)ﻭ ﺍﺭﺗﺒﺎﻁ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261;ﺧﺪﺍﻧﺪ ﺑﻬﺮ ﻭﺳﻴﻠﻪﺍﻯ ﮐﻪ ﺷﺪﻩ'ﻣﺪﺍﻡ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺨﺼﻮﺹ ﻣﺴﺘﻌﺪﺍﻥ ﺭﺍ ﺗﺬﮐﺮ ﻣﻴﺪﻫﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺍﺯ ﺗﻮﺟّﻪ ﺑﻴﻚ ﺑﺮﮒ ﺧﺸﻚ ﺩﺭﺧﺘﻰ ﺑﺎﺷﺪ. ﭼﻪ ﺭﺳﺪ ﺑﺎﻳﻦ ﻓﻠﺴﻔﻪ ﺑﺎﻓﻴﻬﺎﻯ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ' ﮐﻪ ﺑﻘﻮﻝ ﺳﻌﺪﻯ'ﺍ&= #64404;ﺮ ﮔﻮﻫﺮﻯ ﺍﺯ ﺩﻫﺎﻥ ﺳﮕﻰ ﺍﻓﺘﺎﺩ'ﻣﻴﺘﻮ&#= 65165;ﻥ ﻭﺑﺎﻳﺪ ﺁﻧﺮﺍ &= #65169;ﺮﺩﺍﺷﺖ ﻭ ﺷﺴﺘﺸﻮ ﺩﺍﺩ'ﻭﺑﺮ ﭼﺸﻤﺎﻥ ﺧﻮﺩ ﻗ&= #65198;ﺍﺭ ﺩﺍﺩ .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻭ ﺣﺘﻰ ﺁﻧﭽﻪ ﺍﺯ ﺍﺷﻴاء ﺑﺪﻭﻥ ﺮﻭﺡ ﻣﻰ ﺑﻴﻨﻴﻢ'ﭼﻪ ﺭﺳﺪ ﺑﻤﻮﺟﻮﺩ&#= 65165;ﺕ ﺩﺍﺭﺍﻯ ﺭﻭﺡ' ﺁﻧﻬﺎ ﻧﻴﺰ ﺑﺼﻮﺭﺕ ﺃﺗﻢ ﻣﺎﺩﻭﻥ ﺃﺗﻢ ﻫﻢ ﺑﺎﺷﻨﺪ'ﺭﻭﺡ ﺩﺍﺭﻧﺪ' ﻭﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣﻞ ﻃ&= #65170;ﻴﻌﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺩﺭﻋﻠﻢ ﻓﻴ&= #65200;ﻳﻚ ﺟﺪﻳﺪ ﻭﺃﺗﻢ ﺷ&= #65256;ﺎﺳﻰ' ﺑﺨﻮﺑﻰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻫﺮ ﺃﺗﻤﻰ ﺭﺍ ﻣﻴﺒﻴﻨﻴﻢ.ﮐﻪ ﺣﺘﻰ ﻫﺮ ﮐﻮﺍﻧﺘﻮﻡ ﻧﻮﺭ'ﮐﻮﭼﮑﺘﺮ&#= 65267;ﻦ ﻣﻮﺟﻮﺩ ﺍﺯ ﻟﺤﺎﻅ ﺍﺣﺴﺎس ﻭ ﻋﻘﻞ ﺍﻧﺴﺎﻥ'ﺗﺮﮐﻴ&#= 65170;ﺎﺕ ﺩﺍﺧﻠﻰ ﺃﺗﻢ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﺟزء ﻭﮐﻞّ ﮐﻮﺍﻧﺘﻮﻡ ﻳﺎ ﻓﻮﺗﻮﻥ'ﺩﺭﺣﺎ&#= 65245;ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ ﻭ ﻃﺒﻴﻌﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭﺯﻣﺎﻧﻰ ﺍﺯ ﻧ&= #65198;ﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺟﻤﺎﺩ&#= 65263; ﻭﮔﻴﺎﻫﻰﻭﺣﻴ= 5262;ﺍﻧﻰ'ﺳﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﻣﻴﺂﻭﺭﻧﺪ. ﺗﺎ ﺑﺎ ﻋﻘﻞ ﻭ ﺗ= ;ﮑﺎﻣﻞ ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ ﮐﻪﺑﺼﻮﺭﺕ ﮐﻨ&#= 65176;ﺮﻝ ﻧﻔﺶ ﻭﺧﻮﻳﺸﺘ&#= 65254; ﺩﺍﺭﻯ ﺍﺳﺖ'ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﺎ= 5255;ﻨﺪ.ﻭ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ.ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ'ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﻫﻤﻪ ﻫﺴﺘﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺠﺰ ﻫﻤﻴﻦ ﺍﺭﻭﺍﺡ ﻧﺎﭘﻴ&#= 65194;ﺍﻯ ﻣﻮﺟﻮﺩﺍﺕ ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﺩﺭﺟﻬﺎﻥ ﻭﺟﻮ&#= 65193; ﻧﺪﺍﺭﺩ.ﻭﺗﻦ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺍ&= #65255;ﺒﻮﻫﻰ ﺍﺯ ﻫﻤﻴﻦ ﺃﺗﻤﻬﺎﻯ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣﻞ ﻫ&= #65204;ﺘﻨﺪ.ﭼﻪ ﺩﺭ ﺗﻦ ﺍﻧﺴﺎﻥ ﺑﺎﺷﻨﺪ ﻳﺎ ﻧﺒﺎﺷﺪ. ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﺑﺎﻋﻘ&#= 65246; ﻣﺎﺩﻯ ﻭﮐﺎﻓﻰ ﺑﺮﺍﻯ ﻣﻨﺼﻒ ﺑﻮﺩﻥ' ﺿﺮﻭﺭﻯ ﻭﻭﺍﺟﺐ ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ ﺑﺎﻳﺪ = ﺑﻤﻔﻬﻮﻡ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺎﻃﻨﻰ ﻣﻮﺟﻮﺩﻳّﺖ ﺧ= 5262;ﺩ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﻳﺶ'ﻭﺗﺪﺑﻴ&#= 65198;ﺍﺕ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺧﻮﺩ ﺍﻧﺪﻳﺸﻪ &= #64400;ﻨﺪ.ﻭ ﺧﻮﺩﺭﺍ ﭼﻨﺪ ﭘﻠّﻪﺍﻯ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺗﮑﺎﻣﻞ'ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ ﻗﺮﺍﺭ ﺩﺍﺭﺩ'ﺑ&= #65166;ﻟﺎ ﺑﮑﺸﺪ.ﻋﺒﺮﺕ ﻋ&= #65240;ﻠﻰ ﺑﮕﻴﺮﺩ' ﻭ ﺍﺯ ﻋﻘﻞ ﻭﻋﻠﻢ ﻭﻓﻠﺴﻔﻪ ﻭﺗﺠﺎﺭﺏ ﺧﻮﺩ'&= #65193;ﺭ ﺳﻤﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﻳﺶﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65260;ﺮﻩ ﺑﮕﻴﺮﺩ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﺍﻟّﺎ ﻫﺮﮐس ﻧﺨﻮﺍﻫﺪ ﺑﺎﻟﺎﺑﺮﻭﺩ'ﻧ&#= 65194;ﺍﻧﺴﺘﻪ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺩﺍﺭﺩ ﺍﺯ ﭘﻠّﻪ ﻫﺎﻯ &= #65165;ﻳﻦ ﻧﺮﺩﺑﺎﻥ ﺑﭙﺎﺋﻴﻦ ﻣﻴﻠﻐﺰﺩ.ﭼﻮﻥ ﺍﻃﻔﺎﻝ ﻗﻬﻘﻬ&#= 65258; ﮐﻨﺎﻥ'ﺧﻮﺩﺭﺍ &= #65169;ﻌﻤﻖ ﺩﺭﻩ ﻧﻴﺴﺘﻰ ﻣﻴﺮﺳﺎﻧﻨﺪ.ﮐ&#= 65258; ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ ﺁﻥ ﺩﺭ ﮐﺎﺭﻣﺎ&= #65259;ﺎ' ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭ ﺣﺘﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﭘ&= #1615;ﺮ ﻋﺬﺍﺏ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﺗﻤﺎﻡ ﺩﺍﺳﺘﺎﻥ ﺧﻮﺍﺏ ﻭﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻭ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ ﻧﻮﺷﺘﻪ ﻫﺎﻯ ﺧﺴﺘﻪ ﮐﻨﻨﺪﻩ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ' ﺗﻨﻬﺎ ﺭﺳﺎﻧﺪﻥ ﺧﻮﺍ&#= 65255;ﻨﺪﻩ ﮔﺮﺍﻣﻰ ﺑﺎﻫﻤﻴّﺖ ﺳﻠ= 5262;ﻙ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ ﺑﻘﻴ&#= 65258; ﺑﺎ ﺧﻮﺩ ﺍﻧﺴﺎ&= #65253; ﺍﺳﺖ'ﻭﮐﻤﮑﻬﺎ&#= 65263; ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ' ﭘﺶ ﺍﺯ ﻫﻤّﺘﻬ&#= 65166;ﻯ ﺳﺎﻟک ﺨﻮﺍﻫﺪﺑﻮﺩ.ﻭ ﺑﺮﺍﻯ ﻋﺎﻗﻠﺎﻥ ﻳﻚ ﮐﻠﺎﻡ ﮐﺎﻓﻰ ﺍ&= #65203;ﺖ.ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻫﻤﺎﻥ (ﮐﻠﻤﻪ) ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 400;ﻠﺎﻡ ﺁﻧﻬﺎ ﺣﺘﻰ ﺍﺗّﻔﺎﻗﺎ ﻧﺎﺩﺭﺳﺖ ﮐﻠﺎﻡ ﺍﻟﻬﻰ ﺑﺎﺷﺪ.ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﺯ ﺳﺎﻟﻚ ﺍﺳﺖ.= ﮔﺎﻫﻰ ﺭؤﻳﺎﻫﺎﻯ ﺑﻬﺸﺘﻰ ﻭ ﺍﺻﻠﺎﺣﻰ ﺻﺎﻟﺤﻪ'ﻭﻳﺎ ﺭ&= #1572;ﻳﺎﻫﺎﻯ ﺻﺎﺩﻗﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﮐﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺳﻠﻮﮐﻰ ﺑﻮﺩﻩ ﻭ ﻫﺴﺘﻨﺪ'ﺑﺎ ﺧﺒﺮ ﺍﺯ ﺟﺰﺋﻴّﺎﺕ ﺯﻣ= 5166;ﻧﻬﺎﻯ ﺑﻌﺪﻯ ﺧﻮﺩ ﺑﻮﺩﻩ ﻭ ﻣﻴﺸﻮﻧﺪ.ﻭ ﺑﻌﻨﻮﺍﻥ ﻭﻋﺪﻩﻫﺎﻯ ﺑﻬﺸﺘﻰ ﺍﻟﻬﻰ'ﻭ ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍﻥ ﻫﺮﻳ&#= 65242; ﺍﺯ ﺗﺠﻠّﻴﺎﺕ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﺳﺖ. ﮐﻪ ﻫﺮﻳﻚ ﺍﺯ ﺍﻳﻦ ﺗﺠﻠّﻴﺎﺕ ﺩﻳﺪﺍﺭ ﻳﮑﻰ ﺍﻭﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺷﻬﻮﺩﻯ ﺩﺭ ﺭؤﻳﺎ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫﺮ ﺟﻬﺎﻥ ﺍﻟﻬﻰ'ﻧﻮﻉ ﺑﺮﺗﺮﻯ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑﺮﺗﺮ'ﭼﻮﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﻨﺪ. <o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻭ ﻫﺮ ﺭؤﻳﺎﺋﻰ ﻧﺴﺒﺖ ﺑﺼﺤﻨﻪ ﻧﻤﺎﻳﺶ ﺳﻤﺒﻮﻟﻴﻚ ﺷﻬ&#= 65262;ﺩﻯ ﻗﺒﻠﻰ ﺑﻘﻮﻝ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 344;ﻴﺎﻣﺒﺮ' ﭘﺎﻧﺼﺪ ﺳﺎﻝ ﻓﺎﺻﻠﻪ ﺍﺳﺖ' ﮐ= ﻪ ﺗﻚ ﺗﺎﺯ ﻭﺳﻮﺍﺭ ﮐﺎﺭﻯ ﺑﺪﻭﻥ ﻟﺤﻈﻪﺍﻯ ﺍﺳﺘﺮﺍﺣﺖ'ﺍﻳ&#= 65254; ﻓﺎﺻﻠﻪ ﺭﺍ ﻃﻰ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺑﻴ&= #65166;ﻧﻰ ﺳﻤﺒﻮﻟﻴﻚ ﺍﺯ ﻓﺎﺻﻠﻪ ﻋﻘﻠﻬﺎﻯ ﺁﻧﺎﻥ ﺍﺳﺖ.ﮐﻪ ﻣﺎ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﮐﻪ ﻋﻘﻞ ﻫﺮ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺴﺒﺖ ﺑﻔﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻗﺒﻠﻰ'ﺑﺎ ﺻﺪﻫ&= #65166; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65268;ﺮﻭﻣﻨﺪ ﺗﺮ ﻓﺎﺻﻠﻪ ﺩﺍﺭﺩ. ﻭﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮق ﺒﺸﺮ&#= 65263; ﻣﻬﺪﻭﻳﺎﻥ ﻭﺍﺻﻞ ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺭﺍ'ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﻣﻴﻠﻴﻮﻧﻬ&#= 65166; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﮔ&= #65236;ﺖ.ﺍﮔﺮ ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮ&#= 65165;ﻣﻰ ﺗﺄﻳﻴﺪ ﺍﻳﻦ ﺗﻮﺻﻴﻒ ﻭﻣﻘﺎﻳﺴﻪﻫﺎ ﺭﺍ ﺑﻨﻤﺎﻳﺪ' ﻣ= ﻴﺘﻮﺍﻧﺪ ﺑﺄﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﻣﺮﻭﺯ ﺧﻮﺩ ﺑﺮﺳﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺭﺳﻴﺪﻥ ﺑﻌﻈﻤﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﺣﻮﺍﻟﻰ ﻭﻧﻮﻋﻰ ﻭ ﺗﻤﺪﻧﻬﺎ ﻭﺍﺧ&#= 65248;ﺎﻕ ﻫﺎ ﻭ ﺻﻔﺎﺕ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺑﺮﺍ&= #65263; ﻣثاﻝ ﻧﻴﺰ ﮔﻔﺘﻪ ﻣﺤﻤﺪ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ' ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻭﺍﺻﻞ ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ ﻧﻮﺭ ﺑﺪﺭ ﻣﻨﻴﺮ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ'ﺍﻳﻦ ﻣﮋﺩﻩ ﺍﻟﻬﻰ ﺩﺭ ﺭؤﻳﺎ ﻣﻴﺮﺳﺪ'ﮐﻪﻭﻯ ﭼﻮﻥ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺷﺪﻩ'ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ. = ﻭﻣﺤﻤﺪ ﺯﻧﺪﻩﺍﻯ ﺑﺮﺍﻯ ﺗﻮﺳّﻞ &#= 65227;ﺒﺎﺩﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴﮕﺮﺩﺩ. = ﮐﻪ ﺍﻳﻦ ﺭﺳﻮﻟﺎﻥ ﺑﺎ ﺷﻬﻮﺩ ﻫﻔﺘ&= #65250; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩﺭ ﺩﻭﻣﺮﺣﻠﻪ'ﮐﻪ &= #65239;ﺒﻠﺎ ﺗﻮﺻﻴﻒ ﺗﺠﺮﺑ&#= 65258; ﺧﻮﺩﺭﺍ ﮔﻔﺘﻪ&#= 65165;ﻡ'ﺍﻳﻦ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ.ﮔﻮ&#= 65163;ﻰ ﺭﻭح اﻟﻘﺪﺵ ﺩ= 5197; ﺷﺎﻫﺪ ' ﺗﻮﻟﺪ ﺍ= ;ﻧﺴﺎﻧﻰ ﺩﺭ ﺟﻬﺎﻥ ﻳﺎﻓﺘﻪ. ﮐﻪ ﻣﺎ= <span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﺯ(ﺗﻮﻟﺪ ﺩﻭﻡ) ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺨﻠﻖ &= #65251;ﻴﮕﻮﺋﻴﻢ.ﺯﻳ= 5198;ﺍ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻣﺸﻬﻮﺩ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﻭﺍﻳﻦ ﻣ&= #64395;ﺩﻩ ﻫﺎ ﺩﺭ ﺳﻄﻮﺡ ﻣ= ﺨﺘﻠﻒ ﺩﺭ ﻣﺮﺍﺣﻞ ﻣﺘ&= #65236;ﺎﻭﺕ' ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﭘﻴﮕﻴﺮ ﺗﮑﺎﻣﻠﺎﺕ ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﺩﺭ ﺭؤﻳﺎ ﻣﻴﺮﺳﺪ.ﮐﻪ ﻣﺎ ﺍﺯ (ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ) ﻫﻤﻴﻦ ﻭﺍﮊﻩﺭﺍﻣﻴﮕ= 5262;ﺋﻴﻢ.ﮐﻪ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺎ ﻣﻘﺎﻡ ﺍﻟﻬ&= #65264; ﻣﺼﻄﻔﻮﻯ'ﻳﻌﻨ&#= 65264; ﺗﺼﻔﻴﻪ ﻋﻤﻴﻖ ﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 65252;ﻮﺩﻩ'ﻭ ﻣﻮﺭﺩ ﺍﺻﻄﻔﺎ ﻭﺑﺮﮔﺰﻳﺪﮔﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺷﺪﻩﺍﻧﺪ ﮔﺮﭼ&#= 65258; ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ' ﻫﻤﻴﺸﻪ<= /span><span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۳۱۳ ﻧﻔﺮ ﺯﻧﺪﻩ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ. = ﻭ ﻫﻤﻪ ﻣﻮﺭﺩ ﺍﺻﻄﻔﺎﻯ ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ ﻋﻨﻮﺍﻥ (ﺣﺴﻴﻨ&= #65264;) ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ<span lang=3DFA dir= =3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺭﺍ ﺩﺍﺭﻧﺪ. ﻫﻤﻴﺸﻪ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ' ﮐﻪ ﺧﻮﺑﻰ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ'ﻭ ﺑﻘﻮﻝ ﺁﻧﭽﻪ ﺧﻮﺑﺎﻥ ﻫﻤﻪ ﺩﺍﺭﻧﺪ' ﺍﻭ ﺑﺘﻨﻬﺎﺋﻰ ﺩﺍﺭﺩ'ﺑﻌﻨﻮﺍ&#= 65253; ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺯﻧﺪﻩ ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺷﻬﻮﺩ ﺩﻭﻡ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ ﺑﺪﻳﺪﺍﺭ ﺁﻥ ﻣﻴﺮﺳﻨﺪ.ﻭﺻﺎ&#= 65187;ﺐ ﻣﻘﺎﻡ (ﺣَﺴَﻨ= 5264;) ﭘﻨﺞ ﺗﻦ ﺁﻟﻌﺒﺎ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﺣﺪﻳث ﮐﺴﺎ' ﺗﻮ&= #65211;ﻴﻒ ﺁﻧﺎﻥ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﮐﺮﺩﻩ'ﮐﻪ ﺟﺪﺍﮔﺎﻧﻪ ﻧﻴ&#= 65200; ﺗﻔﺴﻴﺮ ﺳﻠﻮﮐﻰ ﺁﻧﺮﺍ ﻧﻤﻮﺩﻩﺍﻡ. ﻭﭼﻮﻥ ﺍﻳﻦ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﻫﻤﻴﺸﻪ ﻏﺎﻳﺐ'&= #65193;ﺭﻣﺠﻤﻮﻋﻪ ﮐﺎﻣﻠﺎﻥ اﻣﺎﻡ ﺩﻭﺍﺯﺩ= 5259;ﻢ ﺍﺳﺖ' ﮐﻪ ﺍﻣﺎﻡ ﺣﺴﻦ ﻋﺴﮑﺮﻯ ﻧﻤﺎﻳﺶ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺗﻮﻟﺪ ﺍﻭﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ'&= #65261; ﺗﻤﺎﻣﻰ ﺍﻣﺎﻣﺎﻥ ﺯﻣﺎ&#= 65253; ﺣﺴﻨﻰ ﻫﺴﺘﻨﺪ' ﮐﻪ ﭼﻮﻥ ﻭﻓﺎﺕ ﮐﻨﻨﺪ'ﻏﻴﺒﺖ ﮐ&= #65170;ﺮﺍﻯ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﺁﻏﺎﺯ ﻏﻴﺒﺖ ﺻ&= #65232;ﺮﺍﻯ ﺟﺎﻧﺸﻴﻦ. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻳﮑﻰ ﺍﺯ ﺑﻴﻦ ﮐﺎﻣﻠ&= #65166;ﻥ ﺯﻧﺪﻩ ﺣﺴﻴﻨﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻴﮑﻨﺪ.ﮐﻪ(ﺍﻧ&= #65176;ﺨﺎﺏ) ﻣﻘﺎﻣﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ (ﺍﺻﻄﻔﺎ)ﻭ ﻫﺮﺩﻭ ﻣﻘﺎﻣﺎت ﺒﺎﻟﺎﺗﺮ ﺍﺯ (ﺍﺭﺗﻀﺎﻯ)ﺍﻟﻬ&= #65264; ﺩﺭﺷﺎﻫﺪﺍﻥ ﺷﻬﻮﺩ ﻣﺮﺗﻀﻮﻯ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺿﻤﻨﺎ ﻳﻚ ﺳﺎﻟﻚ ﮐﺎﻣﻞ ﺩ&= #65267;ﮕﺮﻯ'ﺑﺎﺯﮔﺸ= 5176;ﻦ ﺑﺨﻠﻖ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺷﻤﺎﺭﻩ ﺳﻤﺒﻮﻟﻴﻚ ﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺭﺍ ﺗﮑﻤﻴﻞ ﮐﻨ&= #65194;.ﻭﻫﺮ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ ﺣﺴﻴﻨﻰ ﻫﻨﺮﻫ&#= 65166; ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ ﻭﮐﺮﺍﻣﺎﺕ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. ﮐﻪﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﮐﺮﺍﻣﺎﺕ ﻭ ﺻﻔﺎﺕ ﻭﻫﻨﺮ ﻭﻧﻴﺮﻭﻫﺎﻯ ﺗﺼﺮﻓّﻰ ﺧﺎﺹ &#= 65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﭘﺶ ﻫﺮ ﮐﺎﻣﻠﻰ ﻣﻨﺎﺳ&#= 65168; ﺗﺮﺑﻴﺖ ﺍﻟﻬﻰ ﺑﺮﺧﻰ ﺍﺯ ﻣﺴﺘﻌﺪﺍﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺳﺎﻟﮑﺎﻥ ﺭﺳﻴﺪﻩ ﺑﺼﻮﺭﺕ ( ﺩﺭ ﺣﺠﺎﺏ ﻧﻮﺭ ﻣﺮ&= #65175;ﻀﻮﻯ) ﭼﻬﺎﺭﻡ ﺍﺳﺖ'ﮐﻪ ﺷﺎﻧس ﺩﻳﺪﺍﺭ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﺩ&= #65165;ﺭﺩ.ﺗﺎ ﮐﺎﻧﺪﻳﺪﺍﺗﻮ= 5197;ﻯ ﻳﻚ ﺷﺎﻫﺪ ﻣﺼﻄﻔﻮﻯ ﺑﺨﺪﺍﻭﻧﺪ ﺭﺣ&#= 65252;ﺎﻥ ﮐﻪ(ﺗﺰﮐﻴﻪ ﻳﺎ ﺗﺬﮐﻴﻪ) ﻣﻴﮕﻮ&= #65267;ﻨﺪ.ﺁﻧﮕﺎﻩ ﺑﻤﺸﻴّﺖ ﻭﻳﮋ= 5257; ﺭﺏّ ﺭﺣﻤﺎﻥ'ﺑ&#= 65166; ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ'ﻫﻢ ﺍﮐﻨﻮﻥ ﺍﻳﻦ ﺳ&= #65166;ﻟﻚ ﻣﻮﻓﻖ ﺑﺪﻳﺪﺍ&#= 65197; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺸﻮﺩ. ﻭ ﺍﺯ ﺻﺪ ﺷﺎﻫﺪ ﺭﻭﺡ ﺍﻟﻘﺪس ﻳﮑﻰ ﻫﻢ ﺑﺎﺭﺍﺩﻩ ﻭﻣﺸﻴّﺖ ﻭﻳﮋﻩ ﺍﻟﻬﻰ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺑﺮﺧﻰ ﻧﻴﺰ ﺍﺯ ﺧﻮﺍﺏ = ﻣﺮﮒ ﺑﻴﺪﺍﺭ ﻣﻴﺸﻮﻧﺪ'ﻭﻟﻰ ﻣﺄﻣﻮﺭﻳّﺖ ﻭ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺍﺻﻄﻠﺎﺣﺎ ﻋﺮﻓﺎﻯ ﺑﻬﻠﻮ&#= 65245; ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭﺣﮑﻤﺘﻬﺎﻯ ﻋﻘﻠﻰ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ ﻭﻧﻤﻴﺘﻮﺍﻧﻨ= 5194; ﮐﺴﻰ ﺭﺍ ﺗﺮﺑﻴﺖ ﺍﻟﻬﻰ ﮐﻨﻨﺪ.ﻭﻳﺎ ﻭﺳﻴﻠﻪ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﺳﺎﻟﮑﻰ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ.ﮔﺮﭼﻪ ﭘﻴﺎﻣﺒﺮ ﮔﻔﺘﻪ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﻧﻔﺮ ﺷﻤﺎ'ﮐﻪ ﺑﺪﻗّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻴ&#= 65194;' ﺗﻨﻬﺎ ﻳﮑﻰ ﺑﺮﻭﺣﺎﻟﻘﺪﺵ ﻗﺎﺋﻢ ﻣﻴﺮﺳﺪ.&= #64404;ﺮﭼﻪ ﭘﺶﺍﺯ ﻣﺮﮒ ﻗﻄﻌﻰ ﺑﺪﻳﺪﺍﺭ ﻗﺎﺋﻢ ﻣﻴﺮﺳﺪ. = ﻭﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ ﻫﻔﺖ ﻫﺰﺍﺭﺳﺎﻝ ﻳﺎ ﮐﻤﺘﺮ ﺧﻮﺩﺭﺍ ﻣﻴﮕﺬﺭﺍﻧﺪ. ﻭ ﺷﻬﻮﺩ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻣﺼﻄﻔﻮ= 5263; ﺑﺮﺣﺴﺐ ﺗﺠﺮﺑ&#= 65258; ﺳﻠﻮﮐﻰ ﺍﻳﻦ ﻧ&= #65262;ﻳﺴﻨﺪﻩ'ﺗﻨﻬ= 5166; ﺗﻌﻠﻴﻢ ﻣﺮﮒ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ. ﮐ= ;ﻪ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﺭؤﻳﺎﻫﺎ ﺩﺳﺘﻮﺭ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺑ&= #65198;ﺍﻯ ﻣﺮﮒ ﻓﻮﺭﻯ ﺍﺟ&= #65198;ﺍ ﮐﺮﺩﻡ'ﮐﻪ ﺍﺣﻮﺍﻟﻰ ﺷﺒﻴ&#= 65258; ﺑﺮﻕ ﮔﺮﻓﺘﮕﻰ ﺩﺍﺷﺖ.ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﻏﻴﺮ ﺷﺎﻳﺴﺘﮕﺎﻥ ﺍﺯ ﺧﻮﺍﺏ ﺑﻴﺪ&= #65165;ﺭ ﻣﻴﺸﻮﻧﺪ.ﻭﻳﻚ ﺑﺎﺭ ﺩﻭﺑﺎﺭ ﺍﻳﻦ ﺩﺳﺘﻮﺭﻣ&#= 65240;ﺎﻡ ﻣﺼﻄﻔﻮﻯ ﺭﺍ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﻧﺠﺎﻡ ﺩﺍﺩﻡ.ﺁﻧﮕﺎﻩ ﺩﺭ ﺭؤﻳﺎﻯ ﻃﻮ&#= 65247;ﺎﻧﻰ ﺑﺎ ﺩﺍﻧﺴﺘﻦ ﺭ&= #65235;ﺘﻦ ﺑﺴﻮﻯ ﻣﺮﮒ' ﺍﺯ ﺑﻴﻦ ﻫﺰﺍﺭﺍﻥ ﺗﻤﺎﺷﺎﭼﻰ ﻣﺘﺄثر'ﺍﻳﻦ ﻣ= 5198;ﮒ ﺭﺍ ﺗﺠﺮﺑﻪ ﮐﺮﺩﻡ ﻭﺷﺮﺡﺑﻴﺸﺘﺮ= 5263; ﺭﺍ ﻗﺒﻠﺎ ﺩﺍﺩ&= #65257;ﺍﻡ ﮐﻪ ﺩﺭ ﻗﺒﺮﻯ ﻭﺳﻂ ﻣﺤﻮﻃﻪ ﻭﺳﻴﻌﻰ ﺑﺎ ﮔﻨ&= #65170;ﺪ ﺑﻠﻨﺪ ﭘﻨﺠﺎﻩ ﻣﺘﺮﻯ ﺑﺎﻟﺎﻯ ﺳﺮ'ﻭﺭﻭﺯﻧﻪ ﺁ&= #65253; ﭼﺸﻤﻰ ﻧﻴﺰ ﻧﺎ&= #65223;ﺮ ﻣﻦ ﺑﻮﺩ. ﻭﻟﻰ ﺑﺎﺯ ﻟﺤﻈﻪ ﻗﻄﻌﻰ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻣﺮﮒ ﺭﺍ ﺑﻴﺎﺩ ﻧﺪﺍﺭﻡ'ﮐﻪ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻥ ﻣﻘﺒﺮﻩ ﻋﻈﻴﻢ &= #65203;ﻨﮕﻰ'ﭼﻮﻥ ﺁثاﺭ ﺑﺎﺳﺘﺎA= 255;ﻰ ﻳﻮﻧﺎﻧﻴﺎﻥ ﻭﺭﻭﻣﻴﺎﻥﺒﻮ= 5193;' ﺩﺳﺖ ﺩﺭﺩﺳﺖﻫ&#= 65252;ﺰﺍﺩ ﺧﻮﺩ ﺩﺍﺷﺘﻢ.ﮐﻪ ﻣﻦ ﺭﻭﻯ ﺯﻣﻴﻦ ﻋﻤﻮﺩﻯ ﺭﺍﻩ ﻣﻴﺮﻓﺘﻢ'ﻭ ﻫﻤﺰﺍﺩ ﮐﻮﭼﮑﺘﺮ' ﮐﻪ ﭼﻮﻥ ﺃﺑﺮ ﺑﻮﺩ' ﺍﻓﻘﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺯﻣﻴﻦ ﺣﺮﮐﺖ ﺑﺎ ﻣﻦ ﺩﺍﺷﺖ. ﺑﺎﭘﻮﺯﺵ ﺍﺯ ﺷﺮﺡ ﺣﺎﻝ ﺧﻮﺩ.ﺑﺮﺍﻯ ﺍﻳﻦ ﮔﻔﺘﻢ'ﮐﻪ ﻫﺮﭼﻪ ﻣﻴﮕﻮﻳﻢ ﺍﺯ ﻣﺤﻞ ﺗﺠﺮﺑﻪ ﺧﻮﺩ ﻣﻴﮕﻮﻳﻢ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻭ ﻧﻴﺰ ﺩﺭ ﺩﺍﺳﺘﺎﻥ ﻳﻮﺳﻒ ﭘﻴﺎﻣﺒ&#= 65198; ﻣﺼﺮﻯ ﺍﺳﺖ'ﮐﻪ ﻗﺮﺁﻥ ﻤﻴﮕﻮﻳﺪ( ﻟﻘﺪ = ﺻﺪﻕ ﺍﻟﻠﻪ ﺭﺳﻮﻝ ﺍﻟﺮؤﻳﺎ)ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺗﺼﺪﻳﻖ ﻭﺗﺤﻘ&#= 1617;ﻖ ﺗﻔﺴﻴﺮ ﺭؤﻳﺎﻯ ﻳﻌﻘﻮﺏﮐﺮﺩ ﺧﻮﺩ ﻳﻮﺳﻒ'ﺗﻔ&= #65204;ﻴﺮ ﺭؤﻳﺎﻯ ﻓﺮﻋﻮﻥ ﺭﺍ ﻧﻤﻮﺩ.ﮐﻪﺗﺼﺪ&#= 65267;ق اﻟﻬﻰ'ﺗﻀﻤﻴﻦ ﺑﺪﻭﻥ ﺑﺎﺯﮔﺸﺖ ﺍﺯ ﻭﻯ'ﺑﺮﺍﻯ ﻫﻤﻪ ﺳﺎﻟﮑﺎﻥ ﻭﺍﺻﻠﺎﻥ ﺑﻤﺮﺍﺣﻞ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻧﻬﺎ&= #65267;ﺖ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭﺍﺟﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻳﺎ ﺁﻧﭽﻪ ﺩﻭﺑﺎﺭ&#= 65257; ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻟﻮﻁ ﺁﻣﺪﻩ'ﮐﻪ = ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟﻬﻰ ﺑﺂﻧﻬﺎ ﺧﺒﺮ ﺗﻮﻟﺪ ﺍﻭﻟﺎﺩ ﺑﺮﺍﻯ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺍﺩﻧﺪ. ﮐﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺯﻧﺶ ﻣﻴﮕﻔﺘ&#= 65256;ﺪ' ﻣﺎﮐﻪ ﭘﻴﺮﻭ ﻋﻘﻴﻢ ﻫﺴﺘﻴﻢ.ﺯﻳﺮﺍ ﺍﻳﻦ ﺩﺭﺭؤﻳﺎ= 5263; ﺍﺑﺮﺍﻫﻴﻢ ﺑﻮﺩ'ﮐﻪ ﺩﻭﻧﻔﺮ ﺍﺯ ﺳﺎﻟﮑﺎﻧﺶﺍﺳ= 5188;ﺎﻕ ﻭﻳﻌﻘﻮﺏ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸﺘﻨﺪ.ﮐ&#= 65258;ﺍﺯ(ﺍﻭﻟﺎﺩ ﺍﻟﻬﻰ)ﺍﺑﺮﺍﻫ&#= 65268;ﻢ ﺷﺪﻧﺪ. ﻧﻪ ﺍﻳﻨﮑﻪ ﭘﻴﺎﻣ&#= 65170;ﺮﺍﻥ ﺣﺘﻤﺎ ﻓﺮﺯﻧﺪ&#= 65165;ﻥ ﭘﻴﺎﻣﺒﺮ ﺑﺎﻳﺪ ﺑﺎﺷﻨﺪ.ﮐﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻮ&#= 65193;'ﻭ ﻣﺤﻤﺪ ﻧﻴﺰ ﻧﺒﻮﺩ. ﻭ ﺩﺭﺑﺎﺭﻩ ﻣﺴﻴﺢ ﻧﻴﺰ'ﺍﻭ&= #65197;ﺍ ﺑﺪﻭﻥ ﭘﺪﺭ ﻣﻴﮕﻮﻳﻨﺪ'ﮐﻪ &= #65259;ﻤﺎﻥ ﻳﺤﻴﻰ ﺑﻦ ﺯﮐﺮﻳّﺎ ﺑﻮﺩ.ﮐﻪ ﻗﺒﻞ ﺍﺯﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻣﺴﻴﺢ<sp= an dir=3DLTR><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>'<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 400;ﻪ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺳﻰ ﺳﺎﻟﮕﻰ ﻳﺎﻓﺖ'ﮐﺸﺘﻪ ﺷﺪﻩ ﺑﻮﺩ. ﻭ ﻳﺎ ﻭﻋﺪﻩ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻭﺍﮊﮔﻮ&#= 65255;ﻰ ﺳﺪﻳﻤﺸﻬﺮ ﻓﺎﺳﺪ ﻗﻮم ﻠﻮﻁ ﮐﻪ ﺗﺤﻘّﻖ ﻳﺎﻓﺖ'&#= 65261;ﺩﺭ ﻭﺍﻗﻊ ﻣﺎﺩﻯ' ﺳﺎﻟﮑﺎﻥ ﻓﺎﺳ&#= 65194; ﺍﻭ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺭﻓﺘﻨﺪ.ﻭﻭﺍﮊ&#= 64404;ﻮﻧﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ'ﺑﻴﻚ ﮊﻥ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﻧﺴﺦ ﻳﺎﻓﺘ&= #65256;ﺪ.ﻫﻤﻴﺸﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻭﻋﺪﻩ ﺩﻳﺪﺍﺭﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺩﺭ ﺭؤﻳﺎ ﺩﺍﺩﻩ ﻭﻣﻴﺪﻫﻨﺪ.ﭘس ﺍﻫﻤﻴّﺖ ﺭؤﻳA= 166; ﺩﺭ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺑﺨﻮﺑﻰ &= #65197;ﻭﺷﻦ ﻣﻴﺸﻮﺩ.ﻭﻳﺎ ﺩﺍﺳﺘﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ'ﮐﻪ &= #65251;ﻴﺒﺎﻳﺴﺖ ﻓﺮﺯﻧﺪ ﺧﻮﺩ ﺍﺳﻤﺎﻋﻴﻞ ﺭﺍ ﺳﺮ ﺑﺒﺮﺩ. ﮐﻪ ﺍﺳﻤﺎﻋﻴﻞ ﺳﻤﻮﺋﻴﻞ ﺻﺎﺣﺐ(ﺍﺳﻤاء الله) ﺷﻬﻮﺩﻯ ﺩﺭ ﻳﻚ ﻳﻮﻡ ﺍﻟﻠﻪ ﺷﻬﻮﺩﻯ' ﺣﺎﺿﺮ ﺑﺎﻳﻦ ﻣﺮﮒ ﻗﺒل اﺯ ﻣﺮﮒ ﺧﻮﺩ ﺷﺪ.ﻭ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﮔﻮﺳﻔﻨﺪﻯ ﺭﺍ &= #65239;ﺮﺑﺎﻧﻰ ﻓﺮﺳﺘﺎﺩ. ﺗﻤﺎﻡ ﻣﺎﺟﺮﺍ &= #65193;ﺭ ﺭؤﻳﺎﻯ ﭘﻴﺮ ﻭ ﺳﺎﻟﻚ ﺍﻭ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭﺗﻤﺎﻡ ﻣﻌﺠﺰﺍﺕ ﭘﻴﺎ&#= 65251;ﺒﺮﺍﻥ' ﭼﻮﻥ ﺷﮑﺎﻑ ﺩﺭﻳﺎ ﺑﻮﺳﻴﻠﻪ ﻣﻮﺳﻰ'ﻳﺎ ﺍﺣﻴ&= #65166;ﻯ ﻣﺮﺩﻩ ﻭ ﺑﻴﻨﺎ ﮐﺮﺩﻥ ﻧﺎﺑﻴﻨ&#= 65166; ﺩﺭ ﻣﻮﺭﺩ ﻣﺴﻴ&= #65186;'ﺗﻤﺎﻣﺎ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺳﺎﻟﮑﺎﻥ ﺁﻧﻬﺎ ﺑﻮﺩﻩ ﺍﺳﺖ.ﺯﻳﺮﺍﺑﺮ&#= 65165;ﻯ ﺁﻧﻬﺎ ﺣﻘﻴﻘﺖ &= #65169;ﺮﺗﺮ ﺍﺯﻭﺍﻗﻌﻴّﺎA= 173; ﻣﺎﺩﻯ ﺩﺍﺭﺩ.ﻭﺍﮔﺮ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺍﻓﺴﺎﻧﻪ ﻫﺎﻯ ﺗﺎﺭﻳﺨﻰ ﺃﻧﺒﻴﺎ ﺻﻮﺭﺕ ﻧﮕﻴﺮﺩ' ﻫﻤﻴﻦ = ﺑﻰ ﺍﻳﻤﺎﻧﻰ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪﻯ ﺭﺍ ﺳﺒﺐ ﺷﺪﻩ ﻭﻣﻴﺸﻮﺩ.ﺍﮔﺮ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎﺳﻤﺎﻋﻴﻞ ﻣ&#= 65268;ﮕﻮﻳﺪ' ﻣﻴﺨﻮﺍﻫﻢ ﺗﻮﺭﺍ ﺳﺮ ﺑﺒﺮﻡ'ﻧﻈﺮﺕ ﭼ&= #65268;ﺴﺖ؟ﻳﻌﻨﻰ ﺍﻳﻦ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺳﺎﻟﻚ'ﺑﺎﻳﺪ ﺩﺍﻭﻃﻠﺒﺎﻧﻪ ﻭ ﻋﺎﺷﻘﺎﻧﻪ'ﺑ&= #65240;ﺼﺪ ﺩﻳﺪﺍﺭﺍﻟﻬﻰ ﮐﻪ ﻣﻬﻤﺘﺮ ﺍﺯ ﺟﺎﻥ ﺑﺸﺮﻯ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ ﺍﻧﺠﺎﻡ ﺑﮕﻴﺮﺩ. ﺍﺑﺮﺍﻫﻴﻢ ﺑﺮ&#= 65259;ﻤﻥﺎﺳﺖ'ﻭ ﺍﺳﻤﺎﻋﻴﻞ ﺍﺳﻤﺎٴﺎﻟﻠﻪA= 197;ﺍ ﺩﺍﺭﺩ.ﮐﻪ ﻳﻮﻧﺎﻧﻴﺎﻥ ﻧﺎﻣﻬﺎﻯ ﺍﻟﻬﻰ'ﻭ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ ﻳﺎ ﻧﺎﻣﻮس ﻣﻴﮕﻔﺘﻨﺪ'ﮐﻪ &= #65259;ﻨﻮﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺮﺍﻯ ﻣﺮﺍﺳم عباﺩﻯ'ﻋﻨﻮﺍʌ= 53; ﻧﻤﺎﺯ ﻣﻰ ﮔﻮﻳﻨﺪ. ﮐﻪ ﻫﻤﺎﻥ ﻧﺎﻣﻮس ﺍﺳﺖ.ﭼﻮﻥ ﻧﻤﺎﺯ ﺳﺎﻟﻚ ﺍﮔﺮ ﺗﻮﺟّﻪ ﺑ&#= 65212;ﻮﺭﺕ ﺩﺭ ﺗﺨﻴّﻞ ﭘﻴ&#= 65198; ﺍﻟﻬﻰ ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ' ﮐﻪ ﻭﺳﻴﻠﻪﺍﻯ ﺍﻟ&#= 65260;ﻰ ﺍﻭ ﺍﺳﺖ' ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻫﻴﭻ ﺩﻋﺎ ﻭ ﻋﺒﺎﺩﺗ&= #65264; ﺑﺨﺪﺍﻭﻧﺪ ﻧﻤ&#= 65268;ﺮﺳﺪ. ﮐﻪ ﺑﺼﻮﺭﺕ ﺩﻋ&= #65166; ﮐﻨﻨﺪﻩ ﮐﻮﺑﻴﺪﻩﺑﺎ ﻗﻬﺮ ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ.ﭼﻮﻥ ﺷﺮﻙ ﮐﺮﺩﻩ'ﻧﺪ&= #65165;ﻧﺴﺘﻪ ﺁﺧﻮﻧﺪ ﭘﺮﺳﺘﻰ ﮐﺮﺩﻩﺍﺳﺖ. ﮐﻪ = ﺍﻳﻦ ﻧﻤﺎﺯﻫﺎﻯ ﻏﻴﺮ ﺍﻟﻬﻰ ﺭﺍ ﺗﻌﻠﻴﻢ ﺑﭙﻴﺮﻭﺍﻥ ﻓﺮﻳﺐ ﺧﻮﺭﺩﻩ ﻭ ﺟﺎﻫﻞ ﺧﻮﺩ ﻣ= ﻴﺪﻫﻨﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> ﻭ ﻓﻠﺴﻔﻪ ﻣ= ;ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ' ﺑﻌﻨﻮﺍﻥ ﺳﺨﺖ ﺗﺮﻳﻦ ﻭﺁﺧﺮﻳﻦ ﺁﺯﻣﺎﻳﺶ ﺍﻟﻬﻰ ﺍﺯ ﺳﺎﻟﮑﺎﻥ'ﭼﻮﻥ ﺑﺎﻳﺪ ﺭﻭﺡ ﺳﺎﻟﻚ ﺑﻨﻮﻉ ﺑﺎﻟﺎﺗﺮﺗﻮﻟ= 5194; ﺑﻬﺸﺘﻰ ﺑﻬﺘﺮﻯ ﻧﻤﺎﻳ&#= 65194;' ﭘس ﺑﺎﻳﺪ ﺍﺯ ﻧﻮﻉ ﺣﻘﻴﺮ ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﻴ&= #65198;ﻭﻥ ﺑﺮﻭﺩ.ﻭﺍﻟّﺎ ﻋﺪﻡ ﺍﺟﺮﺍﻯ ﺩ&= #65203;ﺘﻮﺭ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮ&#= 65263; ﺑﺮﺍﻯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺩﺭ ﺭؤﻳﺎ'ﺳﺮﻧ&#= 65262;ﺷﺖ ﺣﻘﻴﺮﺗﺮ ﺍﺯ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺪﺩﻳﻨﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻭﺍﻟّﺎ ﺑﻘﻮﻝ ﻗﺮﺁﻥ' ﻫﺮﺷﺐ ﮐﻪ ﻣﻴﺨﻮﺍﺑﻴﺪ ﻣﻴﻤﻴﺮﻳﺪ'ﭼﻮ&#= 65253; ﺑﻴﺪﺍﺭ ﻣﻴﺸﻮﻳﺪ ﺯﻧﺪ&#= 65257; ﻣﻴﮕﺮﺩﻳﺪ.ﻭ ﻣﺮﺩﮔﺎﻥ ﻧﻴﺰ ﺧﻮﺩﺭﺍ' ﺳﺨﺖ ﻧ= ﻴﺎﺯ ﺑﺨﻮﺍﺏ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ ﺑﺎ ﻋﻠﺎﻗﻪ ﺯﻳ&= #65166;ﺩﻯ ﺑﺨﻮﺍﺏ ﻣﻴﺮﻭﻧﺪ.ﮐﻪ ﻫ&= #65236;ﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺑﻴﺪﺍﺭ ﺍﺯ ﺭﺣﻢ ﻣﺎﺩﻯ ﻣﻴﮕﺮﺩﻧﺪ. ﻭﻳﺎ ﺑﺎﺯﮔﺸﺘ&#= 64405;ﺎﻥ ﺑﺨﻠﻖ'ﮐﻪ ﺍﺯ ﺩﻳﺪ ﺩﻳﮕﺮﺍﻥﭽﻮﻥ ﺧﻮﺍﺏ ﻫﻤﻪ ﺷﺒﻬﺎﻯ ﺍﻭ ﺑﻴ&= #65194;ﺍﺭ ﺷﺪﻩ ﺍﺳﺖ ﻭﺧﻮﺍﺏ ﻣﺮﮒ ﺍﺭﺍﺩﻯ ﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﺩﻳﺪﻩ.ﮐﻪ ﺍﮔﺮ ﺳﺎﻟﻚ ﺟﺎﻥ ﺷﻴﺮﻳﻦ ﺑﺸﺮﻯ ﺭﺍ ﻧﺪﻫﺪ ﮐﻪ ﺑﺠﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﻤﻴﺮﺳﺪ.ﺣﺘﻤﺎ ﺍﺯ ﭼﻨﻴﻦ ﺭؤﻳﺎﻫﺎﻯ ﻫﻮﻟﻨﺎﻙ ﺑﺮﺍﻯﮑﺴﻰ'ﺍﺯ ﺧﻮﺍﺏ ﻣﻰ ﺟﻬﺪ ﮐﻪ ﻣﻮﺭﺩ ﻧﮑﻮ&= #65259;ﺶ ﭘﻴﺮﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺗﺎﺑﺎﺯ ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﺑﻴﺸﺘﺮﻯ ﺩﺭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺭﻭﺍﻥ' ﺍﻳﻦ ﺧﻮﺍﺑﻬﺎ ﺭﺍ ﺳﺎﻟﻚ ﺑﻴﺪﺍﺭ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺗﺎ ﺁﺧﺮ ﻣﺮﺍﺣﻞ ﺭؤﻳﺎﻯ ﻣﺮﮒ ﻭ ﺩﻳﺪﺍﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﭘﻴﺶ ﺑﺮﻭﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻭ ﻋﺒﺎﺭﺕ (ﺻﺪﻗﺖ ﺍﻟﺮؤﻳﺎ ﺑﺎﻟﺤﻖ) ﺩﺭ ﻗﺮﺁﻥ ﺗﺼﺪﻳﻖ &= #65165;ﻟﻬﻰ ﺍﺯ ﺩﻳﺪﺍﺭ ﺣﻖ'= ﻳﺎ ﻫﻤﺎﻥ ﺣﺞ ﺃﮐﺒﺮ ﺍﺳﺖ' ﮐﻪ ﻭﻋﺪﻩ ﺧﺪﺍﻭﻧﺪ ﻭﭘﻴ&#= 65166;ﻣﺒﺮ ﻭﭘﻴﺮ ﺩﺭ ﺳﺎﻟﻚ ﺗﺤﻘّﻖ ﻣﻴﻴﺎﺑﺪ. ﻭﺳﺎﻟﻚ ﮐﻪ ﺑﺎ(ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ) ﺑﻤﺮ&= #65165;ﺣﻞ (ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ) ﺑﭽﺸﻢ ﺩﻳﺪﻩ'ﺍﻳﻨﻚ به(ﺣﻖّ ﺍﻟﻴﻘA= 268;ﻦ) ﺭﺳﻴﺪﻩ' ﮐﻪ ﺧﻮﺩ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭﺣﻖ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﺍﺻﻄﻠﺎﺣﺎ ﺍﺯ ﺧﺪﺍ ﺑﺮﮔﺸﺘﻪ ﺍﺳﺖ.ﻭﻧﻪ ﻣﺴﺎﻓﺮﺍﻥ ﻣﮑ&#= 1617;ﻪ ﻭﮐﻌﺒﻪ'ﮐﻪ ﺑﺮﺍﻯ ﺗﺠﺎﺭﺕ ﻣﻴﺮﻭﻧﺪ.ﻭﺑﺎ&#= 65247;ﺄﺧﺮﻩ ﺍﻳﻦ ﺗﺤﻘﻖ ﺭؤﻳﺎﻫﺎﻯ ﺳﻠﻮﮐﻰ ﺍﺳﺖ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻣ&= #65268;ﮕﻮﻳﻨﺪ(ﮐﺬﻟ= 5242; ﻧﺠﺰﻯ ﺍﻟﻤﺤﺴﻨﻴﻦ) ﻣ&= #65166; ﺍﻳﻨﮕﻮﻧﻪ ﺗﺤﺴﻴﻦ ﻳﺎﻓﺘﮕﺎﻥ'ﻭ ﺣﺴﻦ ﻭﺟﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﻳﺎﻓﺘﻪ'ﻭ ﺑﺨﺸﻨﺪﮔﺎﻥ ﺟﺎﻥ ﺑﺸﺮﻯ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺩﻳﺪﺍﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﭘﺎﺩﺍﺵ ﻣﻴﺪﻫﻴﻢ.ﮐﻪ ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﺑﻬﺸﺘﻬﺎﻯ ﺍﻟﻬی توﻟﺪﺍʋ= 73; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﺣﺎﺩﻳث ﻋﺮﻓ= 5166;ﻧﻰ ﭘﻴﺎﻣﺒﺮ ﺍﺳﺖ ﮐﻪ ﻓﺮﻣﻮﺩﻩ ﺍﻳﻦ ﻋﻠﻢ ﺗﻔﺴﻴﺮﺧﻮﺍﺏ ﻣﻌﺠﺰﻩ ﻳﻮﺳﻒ ﺑﻮﺩﻩ ﺍﺳﺖ.ﮐﻪ ﺑﻔﺮﻋﻮﻥ ﮔﻔﺖ ﻣﻌﻨﻰ ﺧﻮﺍﺑﺖ ﺍﻳﻦ<span lang=3DAR-SA di= r=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﺳﺖ'ﮐﻪ ﻫﻔﺖ ﺳﺎﻝ ﻗﺤﻄﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺑﺎ ﺗﻔﺴﻴﺮ ﻳﻮﺳﻒ' ﻓﺮﻋﻮﻥ ثرﻭﺕ ﻋﻈﻴمی کسب ﻧ᥽= 2;ﻮﺩ.ﮐﻪ ﮔﻨﺪﻡ ﺭﺍ ﺑﻮﺯﻥ ﻃﻠﺎ ﻣﻴﻔﺮﻭﺧﺖ.ﻭﺑ&#= 65198;ﺍﻯ ﻳﻮﺳﻒ ﮐﻤﺎل اﻟﻬﻰ ﺍﻭ ﻣﻌﺠﺰﻩ ﺩﺭ ﺧﻮﺍﺏ ﺍﻭ ﺑﻮﺩ. ﮐﻪ ﻫﺮ ﮐﺎﻣﻞ ﺍ= ﻟﻬﻰ ﭼﻨﻴﻦ ﺭؤﻳﺎﺋ= 5264; ﺭﺍ ﺩﺍﺭﺩ.ﺗﻤﺎﻡ ﻣﻌﺠﺰﺍﺕ ﭘﻴﺎﻣﺒﺮﺍﻥ'ﺩ&#= 65197; ﺭؤﻳﺎﻯ ﺧﻮﺩﺷﺎﻥ ﻳﺎ ﺳﺎﻟﮑﺎﻥ ﺁﻧﻬﺎ ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ'ﻭﻳﺎ ﺳﺎﻟﮑﻰ ﺩﺭ ﺭؤﻳﺎ ﺩﻳﺪ ﮐﻪ ﺳﻨﮕﻰ ﺑﻤﺤﻤﺪ &= #65203;ﻠﺎﻡ ﻣﻴﮑﻨﺪ.ﻣﻌﺤﺰ&#= 65165;ﺕ ﺑﺼﻮﺭﺕ ﻣﺎﺩﻯ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺭ&#= 65193;'ﮐﻪﺣﺎﺿﺮﺍﻥ ﺁﻥ ﺗﻮﺟﻴﻪ ﻋﻠﻤﻰ ﻳﺎ ﺟﺎﺩﻭﺋﻰ ﻣﻴﮑ&#= 65256;ﻨﺪ.ﻭﺑﺮﺍﻯ ﻧﺴﻠﻬﺎﻯ ﺩﻳﮕﺮ ﺍﻋﺘﺒﺎﺭﻯ ﻧﺪﺍﺭﺩ'ﮐﻪ ﺁﻧﺮﺍ ﺍﻓﺴﺎﻧ&#= 65258; ﻣﻴﺪﺍﻧﻨﺪ.ﻭ ﻟﺬﺍ ﻣﺤﻤﺪ ﻧﻴ&= #65200; ﮔﻔﺘﻪ ﺍﺳﺖ' ﻫﻤﻪ ﺷﻤﺎ ﻣﺤﻤﺪ ﺷﻮﻳﺪ.ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻧﺎﻡ ﭼﻮﻥ ﺍﮐثرﻳّʋ= 74; ﻣﺮﺩﻡ ﻣﺼﺮ'ﮐﻪﻣﺤﻤﺪ ﻧﺎﻡ ﺩﺍﺭﻧﺪ.ﻭ ﻳﺎ ﺯﻧﻬﺎ ﮐﻪ ﻧ= ﻤﻴﺘﻮﺍﻧﻨﺪ ﻧﺎﻡ ﻣﺤﻤﺪ ﺑﮕﻴﺮﻧﺪ ﻭﺣﺘ&#= 65264; ﺑﺮﺍﻯ ﻧﺎﻡ ﻣؤ&#= 65255;ث ﻣﺤﻤﺪ ﭼﻮﻥ(ﻣﺤ&= #65252;ﺪﻩ) ﮔﻔﺘﻪ ﻧﻤﻴﺸﻮﺩ.ﺑﻠﮑ&#= 65258; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166;' ﺑﺎﻳﺪ ﺑﻤﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﻣﺤﻤﺪ ﺑﺮﺳﻨﺪ. ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﮔﺮﺩﻧﺪ.ﮐﻪ (ﻣﺤ= ﻤﺪ) ﻳﻌﻨﻰ ﻭﺳﻴﻠﻪ ﺣﻤﺪ ﻭﭘﺮﺳﺘﺶ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ.ﻭﻟﺬﺍ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺯﻧﺪﻩ'ﻣ&= #65188;ﻤﺪﻫﺎﻯ ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ.ﺯﻳ&#= 65198;ﺍ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻣﺤﻤﺪ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ ﺑﺨﻠﻖ ﭘﻴﺪﺍ ﮐﺮﺩﻩﺍﻧﺪ .<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﮐﺎﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺯﻥ ﻣﺮﺩ = ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ'ﻭ ﻣﺮﺩ = ﻳﻌﻨﻰ ﺑﺎ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺣﺘی اﮔﺮ ﺯﻥ ﺑ&#= 65166;ﺷﺪ.ﻭﺍﻟّﺎ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺣﮑﻢ ﺯﻥ' ﺑﻤﻮﺟﺐ ﺗﺤﻘﻴ&#= 65198; ﺍﻋﺮﺍﺏ ﺍﺯ ﺯﻧ&= #65166;ﻥ ﻣﻴﺒﺎﺷﻨﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>. <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﺩ ﺑﺎﺷ&= #65256;ﺪ.ﻭﺍﻋﺮﺍﺏ ﺑﺎﻧﺴﺎﻥ ﮐﺎﻣﻞ (ﻣرء)ﻭ ﺯﻥ ﮐﺎﻣﻞ(ﻣﺮأه) ﻣﻰ ﮔﻮﻳﻨﺪ'ﮐﻪ ﻫﻤﺎﻥ ﻭﺍﮊﻩ (ﻣﺮﺩ) ﻓﺎﺭﺳﻰ ﺩﺭﻯ ﻗﻮﻡ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ﻗﺮﻳﺶ &= #65251;ﻴﺒﺎﺷﺪ.ﻭﻟﻰ ﺁﺧﻮﻧﺪﻫﺎ ﺑﻨ&#= 65166;ﺣﻖ ﺧﻮﺩﺭﺍ ﻣﺤﻤﺪ ﻭﻋﻠﻰّ ﻣﻴﺨﻮ= 5165;ﻧﻨﺪ'ﻭﺣﺘﻰ ﺧﻮﺩﺭﺍ ﺁﻳﺖ ﺍﻟﻠﻪ ﺗﺼﻮﺭ ﻣ&= #65268;ﮑﻨﻨﺪ'ﮐﻪ ﺑﺮﺳﺮ ﺍﻳﻦ ﻋﻨﻮﺍﻥ'ﺑﺮﺳﺮ ﻭﮐﻠّﻪ ﻫﻢ ﻣﻴﺰﻧﻨﺪ.(ﺁﻳﺖ) ﻳﺎ (ﺁﻳﺪ)ﻋﻠﺎﻣﺘﻰ = ﺁﻣﺪﻩ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ. ﻭ ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕﻮﻳﺪ.(ﻟﻬم اﻟُﺒﺸﺮﻯ ﻓﻰ ﺍﻟﺤﻴﺎﻩ ﺍﻟﺪﻧﻴﺎ) ﮐﻪ ﺑﺮﺍﻯ ﺍﻳﻦ ﺳﺎ&= #65247;ﮑﺎﻥ ﺍﻟﻬﻰ'ﺍﻳﻦ ﺑﺸ&= #65166;ﺭﺕ ﻭﻣﮋﺩﻩ ﻭﻭﻋﺪﻩ ﺍﻟﻬﻰ ﻫﺴﺖ'ﮐﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﮐﻪ ﺩﺭﺩﻧﻴﺎﻯ ﺑﺸﺮﻯ که ﻫﺴﺘ= 5256;ﺪ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻭﺑﺮﺍﻯ &= #65153;ﺧﺮﺕ ﮐﻪ ﺟﺎﻯ ﺧﻮﺩ ﺩﺍﺭﺩ.ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﺧﺪﺍﻭ= 5255;ﺪ ﻫﺮﮔﺰ ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﺧﻠﻒ ﻭﻋ&= #65194;ﻩ ﻧﻤﻴﮑﻨﺪ. ﺍﮔﺮ ﺳﺎﻟﮑﺎﻥ ﺧﻠﻒ&#= 65261;ﻋﺪﻩ ﻭ ﺗﺮﻙ ﭘﻴﻤﺎﻥ = ﺳﻠﻮﮐﻰ ﻧﮑﻨﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺃﺑﻮ ﺫﺭ ﻋﺎﺭﻑ ﺩﺭ ﮐﻨﺎﺭ ﭘﻴﺎﻣﺒﺮ ﻧﻘﻞ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺭؤﻳﺎﻫﺎﻯ ﺻﺎﻟﺤﻪ'ﺧﻮﺩ ﺟ&= #65200;ﺋﻰ ﺍﺯ ﭼﻬﻞ ﺷﺶ ﺑﺎﺏ ﻧﺒﻮﺕ ﺍﺳﺖ'ﮐﻪ ﻣﺤﻤﺪ = ﮔﻔﺘﻪﺑﻮﺩ. ﺯﻳﺮﺍ ﺗﻔﺴﻴﺮ&#= 65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺭؤﻳﺎﻫﺎﻯ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺻﻔﺎﺕ ﺧﻮﺏ ﻭﺑﺪ' ﺍﺯ ﺍﺑﻮﺍﺏ ﻧﺒﺄ ﻭر اه ﺧﺒﺮ ﮔﺮﻓﺘﻦ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ ﻣﻰ ﮔﻮﺋﻴﻢ ﺧﻮﺍﺏﻭ ﺻﺤﻨﻪ ﻫﺎﻯﺁﻥ'ﺯﺑﺎﻥ &= #65191;ﺪﺍﻭﻧﺪﻭﻣﺮA= 165;ﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﺑﻦ ﻋﺒّﺎس ﺍ= 5199; ﭘﻴﺎﻣﺒﺮ ﻧﻘﻞ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺭؤﻳﺎﻯ ﺻﺎﺩﻗ= 5258; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﻭﺣﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭﺣﺘﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺭؤﻳﺎﻫﺎ= 5263; ﺻﺎﺩﻗﻪ ﺗﻔﺎﻭ&#= 65175;ﻬﺎﻯ ﺍﺣﻮﺍﻟﻰ ﻭﺑﻬﺸﺘﻰ ﻭ ﻋﻘﻠﻰ ﺩﺍﺷﺘﻪ. = ﺯﻳﺮﺍ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺩﺭ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺩﺍﺭﻧﺪ.ﻭﺣﺘﻰ ﺭؤﻳﺎﻫﺎﻯ ﺍﻭﻟﻴﺎ ﺭﺣﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﮔﻔﺘﻪ ﻣ&= #65268;ﺸﻮﺩ. ﺍﺑﻮﺫﺭ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﻣﻴﭙﺮﺳﺪ ﭘس ﺍﺯ ﻭﻓﺎﺕ ﺗﻮ ﭼﮕﻮﻧﻪ ﺩﻳﻦ ﺩﺍﺭﻯ ﮐﻨﻴﻢ ؟ ﭘﻴﺎﻣﺒﺮ ﭘﺎﺳﺦ ﺩﺍﺩ'ﺑﺎ ﻭﻓﺎﺕ ﻣﻦ ﻭﺣﻰ ﻣﺘﻮﻗّﻒ ﻣﻴﺸﻮﺩ'ﻭﻟﻰ (ﻣ= ﺒﺸّﺮﺍﺕ ) ﻫﻤﭽﻨﺎﻥ ﺍﺩﺍﻣﻪ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻫﻤﺎﻥ ﻭﺣﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﮐﺎﻣﻠﺎﻥﺎﻟﻬ= 5264;' ﻫﻤﻴﺸﻪ ﮔﺮﻭﻫ&#= 65264; ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺩﻳﻦ ﻭﺭﺯﻯ ﺑﺴ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ ﻣﻴﺂﻣﻮﺯ&#= 65255;ﺪ.ﻭﻧﻪ ﺩﻳﻦ ﺩﺍﺭﻯ ﻫﺎﻯ ﺁﺧﻮﻧﺪﻫ&#= 65166;ﻯ ﻗﺸﺮﻯ'ﺑﻬﺮ ﻣﺬﻫﺐ ﺍﺳﻠﺎﻣ&#= 65264; ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﻣﻘﺎﻡ ﺣﺴﻴ&#= 65256;ﻰ ﻭ ﺣﺘﻰ ﺑﻨﺎﻡ ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ' = ﻫﻤﺎﻥ ﻭﺣﻰ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ.ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍﻯ ﺗیثبیت= ; ﻃﺮﻳﻘﺖ ﺟﺪﻳﺪ ﺳﻠﻮﮐﻰ &= #65191;ﻮﺩ'ﺑﺎ ﻋﻤﻮﻡ ﻧﻴﺰ ﮔﻔﺘﻪ ﻫﺎﺋﻰ ﺩ&= #65165;ﺷﺘﻪ ﺍﺳﺖ.ﻭﻳﺎ ﺣﺘﻰ ﺟﻨﮕﻬﺎﻯ ﺩﻓﺎﻋﻰ ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ.ﻭ ﭘﻴﺎﻣﺒﺮ ﻧﻴﺰ ﮔﻔﺘﻪ ﺍﺳﺖ'ﮐﻪ ﻣﺒﺸّﺮﺍﺕ ﻫﻤ= 5166;ﻥ بشار ات و مژده ها وﺭؤﻳﺎﻫﺎﻯ ﺻﺎﻟﺤﻪ ﺳﺎﻟﮑﺎﻥ'ﻭﺣﺘ&#= 65264; ﺭؤﻳﺎﻫﺎﻯ ﺻﺎﺩﻗﻪ ﮐﺎﻣﻠﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺑﺮﺍ&= #65263; ﺍﻧﺴﺎﻥ ﺩﻭﺭ ﺍﺯ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ'ﺧﻮﺍﺏ ﻣﻌ&= #65256;ﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 259;ﺪﺍﻳﺖ ﮐﻨﻨﺪﻩ' ﭼﻮﻥ ﻫﺪﺍﻳﺖ ﭘﻴﺮ ﺭﺍ ﺩﺍﺭﺩ. ﻭﻳﺎ ﺍﮔﺮ ﺩﺭ ﺭؤﻳﺎ ﺍﺯ ﭘﻴﺮ ﺧﻮﺩ ﺩﺳﺘﻮﺭ ﻭ ﻧﻈﺮﻯ ﺑﺸﻨﻮﺩ.&= #65261; ﻣﻮﻟﺎ ﻋﻠﻰّ ﺳﻔﺎﺭﺵ ﻣﻴﮑﻨ&#= 65194;'ﮐﻪ ﻣؤﻣﻦ ﺍﻭﻡ ﮐﻨﻨﺪﻩ ﺳﺎﻟﻚ ﭼﻮﻥ ﺧﻮﺍﺑﻰ ﺩﻳﺪ' ﺑﺎﻳﺪ ﺍﺯ ﺗﻤﺎﻡ ﮔﻮﺷﻪ ﻫﺎﻯ ﺧﻮﺍﺏ ﺧﻮ&= #65193; ﺑﻬﺮﻩ ﻭ ﺷﻨﺎﺧﺖ ﺑﮕﻴﺮﺩ'ﮐﻪ ﺳﺮﺍﺳﺮ ﻧﺘﺎﻳﺞ ﻋﻘﻠﻰ ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﻋﺮﻓﺎﻧﻰ ﺍﻟﻬﻰ ﺍﺳﺖ.<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 203;ﻴﺮﻳﻦ ﻣﻴﮕﻮﻳﺪ'ﻋﻠﻮ&#= 65249; ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﻣﺴﺘﻘﻞ ﻫﺴﺘﻨﺪ'ﻣﮕﺮ ﻋﻠﻢ ﺧﻮﺍﺏ. ﻭﺗﻌﺒﻴﺮ ﺭؤﻳﺎ ﻭﺗﻔﺴﻴﺮ ﻗﺮﺁﻥ ﮐﻪﻭﺣﻰ ﭘﻴﺎﻣﺒﺮ ﻭ ﺍﺧﺒﺎﺭ ﻭﺍﺣﺎﺩﻳث ﭘﻴﺎﻣﺒﺮ'ﮐﻪ ﮐﻠّﺎ ﺳﻠﻮﮐﻰ &#= 65261; ﺷﻬﻮﺩﻯ'ﻭﺍﺯ ﮔﻮﻧﻪ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻠﮑﻮﺗﻰ ﻣﻴﺒﺎﺷﻨﺪ.ﻭﻧ&#= 65268;ﺰ ﺍﻣثاﻝ(ﺣﮑﻢ) ﻋﺮﺏ ﻭﻋﺠﻢ ﺩﺍ&= #65197;ﺍﻯ ﻣﺤﺘﻮﻳﺎﺕ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ' ﻭ ﻧﻮﺁﻭﺭﻯ ﻫﺎﻯ ﺩﺭ ﺍﺷﻌﺎﺭ ﻣﻴﺒﺎﺷﺪ</sp= an><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﻣﻌﻨﻰ ﺁﻧﻬﺎ ﺭﺍ ﮐﺴﺎﻧﻰ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ ﻋﺎﺭﻑ ﺍﻟﻬﻰ ﻫ&= #65204;ﺘﻨﺪ.ﻭﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺯﻧﺪﻩ'ﻭﻭﺍﺭث= 575;ﻥ ﭘﻴﺎﻣﺒﺮ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ ﻭﻟﺎﻳﺖﺳﻠﻮﮐ= 5264; ﻭﻣﻘﻮﻟﺎﺕ ﻋﺮ&#= 65235;ﺎﻧﻰ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺑﺪﻳﮕﺮﺍﻥ ﻣﻨ&#= 65176;ﻘﻞ ﻣﻰ ﻧﻤﺎﻳﻨﺪ.ﻭﻣﻴ&#= 65198;ﺍث ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍﻯ ﺁﻧﺎﻥ'ﻭ ﺑﺮﺍﻯ ﺭﺳﺎﻧﺪﻥ ﺑﻤﺴﺘﺤﻘّﺎﻥ ﻭ ﺷﺎﻳﺴﺘﮕﺎﻥ &= #65251;ﺴﺘﻌﺪ ﺗﮑﺎﻣﻠﺮﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﻋﺮﺏ ﻭ ﻋﺠﻢ ﺍﺻﻄﻠﺎ&= #65185; ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﭘﻴﺎﻣﺒﺮ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ. ﻟﻔﻆ ﻋﺮﺏ ﻫﻤﺎﻥ ﻭﺍﮊﻩ ﻓﺎﺭﺳﻰ ﺩﺭﻯ ﻗﻮﻡ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ﻗﺮﻳﺶ ﺍﺳﺖ'ﮐﻪ (ﺃﺭﺏ)ﻣﻴﺒﺎﺷﺪ. ﻳﻌﻨﻰ ﺑﺪﻭﻥ ﺭﺏّ ﻭ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ ﻭ ﺑﺪﻭﻥ ﺗﺮﺑﻴﺘﻬﺎﻯ ﺳﻠﻮﮐی ﻮ ﺭﻭﺣ&#= 65264; ﻫﺴﺘﻨﺪ.ﻭ ﻋﺠﻢ ﻧﻴﺰ( ﺃﺟﻢ) ﺍﺳﺖ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺟﻢ ﻧﺸ&= #65194;ﻩ ﻭﮐﺎﻣﻞ ﺍﻟﻬی ﻨﻤﻴﺒﺎﺷﺪ.ﮐﻪ ﺟﻢ ﻭ ﺟمع شده ﺪﺭﺟﻤﻌﻪ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'ﺩﺭ ﻭﺣﺪ&= #65173;ﻭﺟﻮﺩ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻣﻴﮕﺮﺩﻧﺪ.ﻭﺳ&#= 65166;ﻟﮑﺎﻥ ﻭﺍﺻﻞ ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ'ﺟﻢ ﻭﺟﻤﺸﻴﺪ ﻳﺎ(ﺳﻴﺪ ﻭ ﺳﻴّﺪ ﻭ ﺷﻴﺪ)ﻣﻴﮕﺮﺩﻧ&#= 65194; ﻭ ﺭﺏّ ﻭ ﺭﺍﺑﻰ ﻭﺭﺑّﺎﻧﻰ ﻫﺴﺘﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺃﻫﻞ(ﻋﻠﻢ ﻏﻴﺮ ﺍﻟﻬﻰ)ﮐﻪ = ﺗﻔﺴﻴﺮ ﺍﻣﻮﺭ ﻣﻴﮑﻨﻨﺪ'ﭼﻮﻥ ﻓﻠﺎﺳﻔﻪ ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑﺰﺑﺎﻥ ﻋﻠﻤﻰ ﺻﺤﺒﺖ ﮐﻨﻨﺪ.ﺧ&= #65262;ﺍﺏ ﺩﺭ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺘﻴﺠﻪ ﻣﺰﺍﺝ ﺩﺍﺧﻠﻰ ﺗﻥﺎﻧﺴﺎﻥ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ. = ﻭﻟﻰ ﻧﺰﺩ ﺣﮑﻤﺎ ﻧﺘﻴﺠﻪ ﺑﺨﺎﺭ&#= 65165;ﺕ ﻣﻌﺘﺪﻝ ﺭﺳﻴﺪﻩ ﺑﺪﻣﺎﻍ ﺍﻧﺴﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ.ﮔﻮ&#= 65163;ﻰ ﺍﺯ ﺳﻄﻮﺡ ﭘﺎﺋﻴﻦ ﺑﺪﻥ ﺑ&= #65204;ﻄﻮﺡ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺮﺳﺪ. ﭼﻮﻥ ﮔﺎﺯ ﺷﮑﻢ ﻣﻌﺪﻩ.ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺩﻣﺎﻍ ﻣﻐﺰ ﺧﻮﺩ' ﺩﺭﻳﺎﻓﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﭼﻪ ﺩﺭ ﺧﻮﺍﺏ ﻳﺎ ﺩﺭ ﺑ= ﻴﺪﺍﺭﻯ'ﺑﻌﻨﻮ&#= 65165;ﻥ ﺗﻔﮑّﺮ'ﺗﺄﻣّA= 246; ﻭ ﺃﻧﺪﻳﺸﻪ ﺩﺍ&= #65197;ﻧﺪ. ﺍﺯ ﺣﻖ ﻧﮕﺬﺭﻳ&= #65250;' ﻭﺿﻊ ﺳﺎﻟﻢ ﺗﻦ ﻭﺟﺮﻳﺎﻥ ﺧﻮﻥ ﺑﻤﻐﺰ'ﺑﺮﺍﻯ ﺩﺭﻳﺎﻓﺖ ﺍﺣﻮﺍﻝ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ'&#= 64400;ﻪ ﺩﺭ ﺃﺻﻞ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺭﻭح اﻟﻬﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﺩﺭ ﺭﺳﻴﺪﻥ ﺍﻟﻬﺎ&#= 65249; ﺑﻤﻐﺰ'ﻭ ﻓﻬﻢ ﻣﺎﺩﻯ ﻭﺑﺸﺮﻯﺎﺯ ﻳﻚ ﭘﻴﺎﻡ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﻭ ﺍﻟﻬﺎﻣﻰ ﺑﻰ ﺃثر ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻫﻤﻪ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥﺪﺭ ﺗﻤﺎﻡ ﻃﺒﻘﺎﺕ ﺁﻥ' ﻫﺮﻳﻚ ﺑﺼﻮﺭﺕ ﺁﻧﺘﻨ&#= 65264; ﺑﺮﺍﻯ ﻣﺮﺍﺗﺐ ﭘﺎﺋﻴﻦ ﺗﺮ ﻭﺳﻴﻠﻪ ﻫﺴﺘﻨﺪ. ﮐﻪ ﻧﻘﻞ ﺍﻟﻬﺎﻡ ﺍﺯ ﻣﺮﺍﺗﺐ ﺑﺎ&= #65247;ﺎﺗﺮ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺗﻦ ﻭ ﺍﻋﺼﺎﺏ ﻭ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257;'ﻭﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺑﺴﻴﺎﺭﻯ ﻣﺮﺍﺣﻞ ﻓﻴﻤﺎ ﺑﻴﻦ'ﮐﻪﺩﺭ ﺗﻦ ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ'ﻭﺑﺮﺍ&#= 65263; ﺍﻧﺴﺎﻥ ﻣﺸﺨّﺺ ﻧﻴﺴﺖ' ﺳﺮﺍﺳﺮ ﺁﻧﺘن= 740; ﺪﺭ ﺧﺪﻣﺖ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒﺎﺷﻨﺪ.ﺑﺸ&#= 65198;ﻁ ﺍﻳﻨﮑﻪ ﺁﻧﺘﻨ&#= 65264; ﺳﺎﻟﻢ ﻭﭘﺎﻙ ﺍﺯ ﻋﻘﺪﻩﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫﺎ' ﻭ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﻭ ﻋﺎﺩﺍﺕ ﺣﻴﺎﻧﻰ ﻭ ﺑﺸﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑﺪﺭﺟﺎﺗﻰ ﺩﺳﺖ ﺩﺍﺩﻧﻰ ﻫﺴﺖ.ﻭ ﺍﻟّﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﻤﺎﻥ ﺭﺍ ﺍﺯ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ ﻭﻣﻌﻘﻮﻟﺎﺕ ﺑﺰﺭﮔﺎﻥ ﺍﻟﻬ&#= 65264; ﺷﺪﻩ ﻣﻴﻔﻬﻤﻨﺪ' ﮐﻪ = ﻋﻠﺎﻗﻪﻫﺎ ﻭ ﺁﺭﺯﻭﻫﺎ ﻭﮐﻤﺒﻮﺩﻫﺎﻯ ﺁﻧﺮﺍ ﺩﺍﺭﻧﺪ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻧﺴﺎﻥ ﺩﺭ ﺑﺪﺧﻮﺭﻯ ﻭ ﭘﺮﺧﻮﺭﻯ ﻭﺣﺘﻰ ﺩﺭ ﮔﺮﺳﻨﮕﻰ'ﺗﺄث= 740;رﺑﺴﺰﺍﺋﻰ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﺧﻮﺩ &= #65197;ﺍ ﺩﺍﺭﻧﺪ. ﻭ ﻟﺬﺍ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍﺣﻮﺍﻝ ﺭﻭﺍﻧﻰ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ'ﻭﺩﺍﺷ&#= 65176;ﻦ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻫﺮﭼﻪ ﺑﺎﻟﺎﺗﺮ'ﺗﺎ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65167;ّ ﺍﻟﻨﻮﻉ ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﻣﺮﺯ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮﻓﻮق ﺒﺸﺮ ﺁﻳﻨﺪﻩ'ﺩﺭﻣﺤ&#= 65176;ﻮﻳﺎﺕﻫﺪﺍﻳʋ= 76;ﻰ ﺭؤﻳﺎﺋی ﺪﺍﺭA= 255;ﺪ. ﻧﻔس ﺭﻭﺣﺎﻧﻰ ﻳﺎﻧﻔﺶﺷﻴﻄﺎ= 5255;ﻰ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ= 5256;ﺪﺍﺭﻧﺪ. ﻋﺸﻘﻬﺎﻯ ﻣﻠﮑﻮﺗﻰ ﻭ ﺷﻬﻮﺩﻯ'ﻭ ﻳﺎ ﻋﺸﻘﻬﺎﻯ ﻧﺎﺳﻮﺗﻰ ﻭ ﻧﻔ&= #65204;ﺎﻧﻰ ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺳﺎﺯﻧﺪﻩ ﺭؤﻳﺎﻫﺎﻯ ﺻﺎﻟﺤﻪ ﺍﺻﻠﺎﺣﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺗﻔﮑﻴﻚ ﺁﻧﻬﺎ &= #65165;ﺯﻫﻢ ﺑﺮﺍﻯ ﺳﺎﻟﻚ' ﺗﻨﻬﺎ ﺑﺎ ﭘﻴﺮﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒﺎﺷﻨﺪ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺗﺠﺮﺑﻪ &= #64400;ﺮﺩﻩ ﺭﺍﻩ ﺷﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ' ﺧﻮﺍﺏ ﺭﺍ ﻧﺘﻴﺠﻪ ﺗﺮﻙ ﺣﻮﺍس ﻣﺎﺩﻯ ﺑﻮﺳﻴﻠﻪ ﺭﻭﺡ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﺩﺭﻫﺮ ﺣﺎﻝ ﻫﺮﮐس ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ ﺗﺠﺮﺑﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﻚ ﺑﺎﻳﺪ ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﮔﻮﺵ ﺑﺪﻫﺪ ﻭﺑﺎﻭﺭﮐﻨﺪ' ﺯ&= #65267;ﺮﺍﺧﺪﺍﻭﻧﺪ ﺍﻭﺭﺍ ﺑﺴﺎﻟﻚ ﺩﺭ ﺭؤﻳﺎ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ&#= 65165;ﺳﺖ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> ﻭ ﺣﺘﻰ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺧﻄﺎﻯ ﺍﺣﺘﻤﺎﻟﻰ ﻭ ﺍﺗّﻔﺎﻗﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺗﻔﺴﻴﺮ ﻭﺗﻌﺒﻴﺮ ﺁﻧﻬﺎ'ﺑﺎﺯ ﺍﺯﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ ﺩﺭﺳﺖ ﺍﺳﺖ.<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﮐﻪ ﺧﻮﺍﺏ ﺭﺍ ﻧﺘﻴﺠﻪ ﮐﻤﺒﻮ&#= 65193; ﺍﮐﺴﻴﮋﻥ ﻭﻳﺎ ﮔﺮﻣﻰ ﻭﺧﺸﮑﻰ ﻭ ﺳﺮﺩﻯ ﻣﺤﻴﻂ ﺗﻦ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ ﺗﺄﺷﻴﺮ ﺩﺭ ﻣﻐﺰ ﻭﺍﻋﺼﺎﺏ ﺷﺨﺺ ﺧﻮﺍﺏ ﻣﻴﮕﺬﺍﺭﺩ.ﺩﺭ ﻣﻮﺭﺩ ﺭؤﻳﺎﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﮐﻪ ﻫﻤﮕﺎﻥ ﺩﺍﺭﻧ&#= 65194;'ﻭﺣﺘﻰ ﺍﻃﻔﺎﻝ ﺷﻴﺮﺧﻮﺍﺭﻩ' ﺍﮔﺮ ﺑﺪﺭﺳﺘﻰ ﻧﻘﻞ ﺷﻮﺩ'ﺑﺎﺯ = ﻣﻌﺎﻧﻰ ﻧﻴﮑﻮﺋی اﺯ ﺍﺣﻮﺍل ﺪﺭﻭﻧﻰ ﻭﺯﻧﺪﮔﻴﻬﺎﻯ ﭘﻴﺸﻴﻦ ﺩﺭ ﺁﻥ ﻫﺴﺖ. ﮐﻪﺑﻮﺳﻴ&= #65248;ﻪﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻳﺎ ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺳﺖ'ﮐﻪ ﻫﻨﻮﺯ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻧﺰﺩﻳﻚ ﻧﺸﺪﻩ ﻭﺍﺭﺯﺵ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺍ&#= 65263; ﺭﻭﺡ ﻧﺪﺍﺭﺩ. ﻭ= ﻟﻰ ﺍﺧﻄﺎﺭ ﻭﺍﻋﻠﺎﻡ ﺧﻄﺮ ﻃﺒﻴﻌﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﺯﻗﻬﻘ= 5198;ﺍﻫﺎﻯ ﻧﻮﻋﻰ ﺑﻌﺪﻯ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ ﺍﻳﻦ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻏﻴﺮﺍﻟﻬﻰ' ﺑﺨﺼﻮﺹ ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ ﺑﺮﺍﻯ &= #65227;ﻮﺍﻡ ﭘﻴﺸﻨﻬﺎﺩ ﺗﻘﻮﻳﺖ ﻭﺗﻐﺬﻳﻪ ﻣﻴﮑ&#= 65256;ﻨﺪ.ﮐﻪ ﺑﺪﻥ ﺭﺍ ﺍﺯ ﺣﺎﻟﺖ ﺿﻌﻒ ﺑﻴﺮﻭﻥ ﺑﺒﺮﻧﺪ'ﻭﻣﻮﺍ&#= 65193; ﺿﺮﻭﺭﻯ ﻟﺎﺯﻡ ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭﻧﺪ.ﻭﻣﻮﺍ&#= 65193; ﺯﺍﺋﺪ ﭼﻮﻥ ﭼﺮﺑﻰ ﻫﺎﻯ ﺑﺪﻥ ﺭﺍ ﺑﺴﻮﺯﺍﻧﻨﺪ'ﮐ&#= 65258; ﮐﻤﺘﺮ ﺩﺭﺗﻦ ﻭ ﺍﻋﺼﺎﺏ ﺁثاﺭ ﻣﻨﻔﻰ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺗﺒﺮﻳﺪ ﻭﺧﻨﻚ ﮐﺮﺩﻥ ﻣ&= #65232;ﺰ ﺑﺎ ﺧﻮﺍﺏ ﻭﺭﺧﻮﺕ ﻃﺒﻴﻌﻰ ﺍﻋﺼﺎﺏ.ﻭ ﻧﻴﺰ = ﺧﻮﺍﺏ ﺍﺭﺍﺩﻯ ﺗﻌﻄﻴ&#= 65246; ﮐﺎﺭ ﺗﻔﮑّﺮﺍﺕ ﭘﺮﻳﺸﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﻣﻠﺎﻥ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ'ﺍﺯ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺗﺄﮐﻴﺪ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺧﺎﻟﻰ ﺍﺯ ﺳﻮﺍﺑﻖ ﻭ ﻋﻘﺎﻳﺪ ﻭ ﻋﻘﺪ&= #65257; ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫﺎ ﻭﻣﻔﺎﺳﺪ ﻭ ﻋﺎﺩﺍﺕ ﻧﻤﺎﻳﻨﺪ.ﺣﺘﻰ ﺍﮔﺮ ﻋﺎﺩﺍﺗﻰ &= #65165;ﺯ ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ ﻧﻴﮑﻮ ﺑﺎﺷﺪ.ﭼﻮﻥ ﻋﺒﺎﺩﺍﺕ ﻗﺸﺮ&#= 65263; ﺩﺭ ﻫﻤﻪ ﻣﺬﺍﻫﺐ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'ﺧﻮﺍﺏ ﻭ ﺭﺧﻮﺕ ﻃﺒﻴﻌﻰ ﺍﻋﺼﺎﺏ'ﻭ ﺗﻌﻄﻴﻞ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﻓﮑﺮ' ﻋﻤﻠﺎ ﺁﻏﺎﺯ ﺍﻣﮑﺎﻥ ﺩﺍﻧﺴﺘﻦ ﺍﺣﻮ&#= 65165;ﻝ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﺑﺪ&#= 65165;ﻥ ﺗﻮﺟّﻪ ﻣﻴﮑﻨﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺗﻘﻮﻳﺖ ﺍﻋﺼﺎﺏ ﺩﺭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺩﺍﺷﺘﻦ ﮐﻠﻮﮐﻮﺯ ﻗﻨﺪ ﮐﺎﻓﻰ'ﻭ ﻋﻨﺼﺮ ﻓﺴﻔﻮﺭ ﺍﺯ ﺗﺮﮐﻴﺒﺎﺕ ﻣﻬ&#= 65250; ﻣﺤﺘﻮﻳﺎﺕ ﺍﻋﺼﺎﺏ ﺍﺳﺖ.ﻭ ﺑﺪﻭﻥ ﺍﻭﮐﺴﻴﮋﻥ ﮐﺎ&#= 65235;ﻰ ﺩﺭ ﺧﻮﻥ ﮐﻪ ﺑﺮﺍﻯ ﺳﻮﺧﺖ ﻗﻨﺪ ﻣﻐﺰ' ﺍﻣﮑﺎﻥ ﻗﺪﺭﺗ&#= 65260;ﺎﻯ ﺣﻴﺎﺗﻴﺪﺭ ﺍﻋﺼﺎﺏ ﺭﺍ ﺗﺄﻣﻴﻦ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻋﻠﻮﻡ ﻭ ﻣﻄﺎﻟﻌﺎﺕ ﺍﻧﺴﺎﻧﻰ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍ&#= 65199; ﻣﮑﺎﻧﻴﺰﻡ ﻣﺼﺮﻑ ﻣﺎﺩﻳّﺎﺕ ﺩﺭ ﺍﻋﺼﺎﺏ'ﻭ ﺍﺭﺗ&= #65170;ﺎﻁ ﺁﻥ ﺑﺎ ﻓﻬﻢ ﻭ ﺩﺭﻳﺎﻓﺖ ﺩﺭﺳﺖ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧﻰ ﺭﻭﺍﻧﻰ ﺩﺭ ﻋﻮﺍﻡ'ﻭ ﺍﺯ= ﺭﻭﺡ ﺍﻟﻬﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺘﻮﺍﻧﻨﺪ ﺗﻔﺴﻴﺮ ﻋﻠﻤﻰ ﮐﻨﻨﺪ. ﻭﻟﻰ ﻣﮑﺎﻧﻴﺰﻡ ﻫﻤ&#= 65258; ﻫﺴﺘﻰ'ﺗﻨﻬﺎ ﺩﺭ ﺩﺳﺖ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺑﺨﺼﻮﺹ ﮐﺎﺭ ﺫﻫﻦ ﻭ ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ'&= #64400;ﻪ ﺍﺯ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻫﺪﺍﻳﺖ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﺩﺭﺟﻪ ﻏﻠﻈﺖ ﺧﻮﻥ ﺍﺯ ﺁﺏ'ﻭ ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ ﺑﻴﺶ ﺍﺯ ﺣﺪ'ﻳﺎ ﮐﻤﺘﺮ ﺍﺯ ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﻋﻤﻠﻴﺎﺕ ﺣﻴﺎ&#= 65175;ﻰ ﺍﻋﺼﺎﺏ ﻭ ﺑﺨﺼﻮﺹ ﺩﻓﻊ ﺳ&= #65252;ﻮﻡ ﻧﺘﻴﺠﻪ ﺳﻮﺧﺖ ﻭﺳﺎﺯ ﺣﻴﺎﺗﻰ ﺩﺭ ﺍﻋﺼﺎﺏ'ﺩﺭ ﮐﺎﺭ ﭘﻴﺸﺮﻓﺖ ﺍﺣﻮﺍﻝ ﻋﻘﻠﻰ ﺍﻧﺴﺎﻥ'ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ ﺁﻧﺘﻨﻰ ﻣﻨﺎﺳ&#= 65170;ﺘﺮ ﻣﻬﻢ ﻣﻴﺒﺎﺷﺪ. ﺭﺧﻮﺕ ﺩﺭ ﺧﻮﺍﺏ ﺩﺭ ﺗﻦ ﺍﺳﺖ'ﻭ ﺍﺭﺍﺩﻩ ﺷﺨﺺ ﺍﻧﺴﺎﻥ ﺩﺭ ﺩﺍﺳﺘﺎﻥ ﺭؤﻳﺎ ﺗﻘﺮﻳﺒﺎ ﺻﻔﺮ ﺍﺳﺖ.ﻭﻟﻰ ﺗﺄث&#= 1740;ر ﻋﻘﺪﻩ ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫﺎ ﻭ ﺁﺭﺯﻭﻫﺎﻯ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺩﺭ ﺧﻮﺍﺏ' ﺑﻬﺘ= ﺮ ﺻﺤﻨﻪ ﺳﺎﺯﻯ ﺭؤﻳﺎ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺳﺎﻟﮑﺎﻥ ﺗﺰﮐ&#= 65268;ﻪ ﮐﺮﺩﻩ ﺩﺭ ﺳﻠﻮﻙ' ﺍﺯﺧﻮﺍﺑﻬﺎﻯ ﻧﻔﺴﺎﻧﻰ'ﺧﻮﺩ&#= 65197;ﺍ ﺑﺮؤﻳﺎﻫﺎﻯ ﻓﺎﻧﺘﺰﻯ ﺗﺸﮑﻴﻞ ﺻﻔﺎﺕ ﺧﻮﺏ ﺟﺪﻳﺪ'ﻭ ﺻﻔﺎﺕ ﺑﺪ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﮐﻪ ﺗﺰﮐﻴﻪ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﻧﺸﺪﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺗﻌﺒﻴﺮ ﻭﺗﻔﺴﻴﺮ ﺭؤﻳﺎ ﺑﻮﺳﻴﻠ= 5258; ﭘﻴﺮ ﺍﻟﻬﻰ'ﻳﺎ ﻫﺮ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻠﻰ ﮐﻪ ﺻﻠ&= #65166;ﺣﻴّﺖ ﺗﻔﺴﻴﺮ ﺭؤﻳﺎﻯ ﺍﻭ ﺑﻮﺳﻴﻠﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﺗﺄﮐﻴﺪ ﺷﺪﻩ ﺑﺎﺷﺪ' ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮﺍﻥ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺑﻌﺪﻯ ﺩﺭ ﻫﻔﺖ ﻃﺒﻘﺎﺕ ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻗﻮس ﺻﻌﻮﺩ'ﻭ ﻫﻔﺖ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻗﻮس ﻧ&#= 65200;ﻭﻝ'ﺍﺯ ﺗﻨﻮﻉ ﻓﮑﺮ ﻭ ﺑﻬﺮﻩ ﻫﺎﻯ ﻧﻴﮑﻮ'ﻭ ﺻﺤﺒﺖ = ﺍﺯ ﺗﻔﺮﻳﻎ ﻭ ﺗﺨﻠﻴﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺻﺤﺒﺖ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﺮﺩ.ﻭ ﻳﺎ ﺍﺯ ﭘﻴﺪﺍﻳﺶ ﺍﻣﻴﺪ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺍﻣﻴﺪ = ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮﺩ ﺿﺮﻭﺭ&#= 65263; ﺁﺧﺮ ﻭﻭﺍﺟﺐ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ ﺍﺯ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻋﻤﻘﻰ ﺍﻓﮑﺎﺭ ﻭﻣﻌﻘﻮﻟﺎﺕ ﺍﻧﺴﺎﻧﻬﺎ ﻭ ﺍ&= #65261;ﻟﻴﺎﻯﺎﻟﻬﻰ ﺻﺤﺒﺖ ﮐﺮﺩ. ﺩﺭ ﮔﺬﺷﺘﻪ ﺣﮑﻴﻤﺎﻥ ﻃﺐ ﮔ&= #65268;ﺎﻫﻰ' ﺩﺭ ﮐﺎﺭ ﺭﻭﺍﻥ ﺍﻋﺼﺎﺏ ﺳﺎﺯﻧﺪﻩ ﺭؤﻳﺎﻫﺎﻯ ﺧﻮﺏ ﺳﻔﺎﺭﺷﺎﺗﻰ ﺩﺍﺷﺘﻪﺍﻧﺪ.ﮐ&#= 65258; ﺍﺯ ﺟﻤﻠﻪ (ﺭﻭﻏﻦ ﻋﺼﺎﺭﻩ) ﻣﻴﮕﻔﺘﻨﺪ.ﮐﻪ ﮔﻞ ﺑﻨﻔﺸﻪ ﻭ ﺭ= ﻭﻏﻦ ﮔﻞ ﻧﻴﻠﻮﻓﺮ ﻭ ﻏﻴﺮﻩ ﺑﻮﺩﻩ'ﻭ = ﺍﻣﺮﻭﺯﻩ ﻣﻮﺍﺩ ﺷﻴﻤﻴﺎﺋﻰ ﻭﻣﺨﺪﺭ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺗﺠﻮﻳﺰ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺣﺘﻰ ﺍﻟﮑﺘﺮﻭﺷﻮﻙ ﻣﻐﺰﻯ ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﺍﮔﺮ ﺗﺮﻙ ﺑﻌﻀﻰ ﺻﻔﺎﺕ ﻣﺰﺍﺣﻢ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ' ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥﺮﺍ ﺗﺄﻣﻴﻦ ﮐﻨﺪ' ﻫﺮﮔﺰ ﻫﻴﭻ ﺩﺭ&= #65183;ﻪ ﭘﻴﺸﺮﻓﺖ ﺗﮑﺎﻣﻠﻰ'ﻭ ﺗﻘ&= #65262;ﻳﺖ ﻣﻘﺎﻡ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﺭﺍ ﺩﺭ ﺍﻧﺴﺎﻥ'ﭼﻪ ﺭﺳﺪ ﺩﺭ ﺑﻴﻤﺎ&= #65197; ﺭﻭﺍﻧﻴﮑﺎﺭﺳ= 5166;ﺯﻧﻴﺴﺖ. ﻭ ﻣﮕﺮ ﺳﺎﻟﻚ ﻋﺎﻗﻞ ﻭ ﺳﺎﻟﻢ ﻭ ﺩﺍﻭﻃﻠﺐ ﻭ ﻋﺎﺷﻖ'ﮐﻪ ﺑﺎ ﺻﺒﺮ ﻭ ﺍﻳﻤﺎﻥ = ﻭ ﺍﺭﺍﺩﻩ ﻧﻴﺮﻭﻣﻨﺪ'ﭼﻨ&#= 65166;ﻥ ﭘﺸﺖ ﮐﺎﺭ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔﺶ ﻣﻴﻨﻤﺎﻳﻨﺪ'ﮐ&#= 65258; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65255;ﻴﺰ ﺁﻧﺎﻥ ﺭﺍ ﺗﺸﻮﻳﻖ ﻭﮐﻤﻚ ﻭ ﺍﻣﺪﺍﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ .<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺣﮑﻤﺎﻯ ﺍﻟﻬﻰ ﻭ ﻋﻠﻤﻰ ﺩﺭ ﮔﺬﺷﺘﻪ'ﺧﻮﺍﺏ ﺭﺍ ﺗﻘﺴﻴﻤﺎﺗ&#= 65264; ﻣﺘﻔﺎﻭﺕ ﮐﺮﺩﻩﺍﻧﺪ. ﺧﻮﺍﺏ ﻃﺒﻴﻌﻰ ﻭ ﺧﻮﺍﺏ ﻏﻴﺮ ﻃﺒﻴﻌﻰ'ﻭ ﺧﻮﺍﺏ ﻣﻐﻨﺎﻃ&#= 65268;ﺴﻰ ﮐﻪ ﻫﻴﭙﻨﻮﺗﻴﺰﻡ ﺍﺳﺖ. ﺑﺮﺍﻯ ﺧﻮﺍﺏ ﻃﺒﻴﻌﻰ ﻧﻴﺮﻭﻯ ﻃﺒﻴﻌ&#= 65264; ﺑﺘﻦ ﻣﻴﺪﻫﺪ'ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺧﻮﺍﺑﻬﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻧﻴﺮﻭﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﺭﺍ ﺳﺴﺖ ﻣﻴﻨﻤﺎﻳﺪ.ﺧﻮ&#= 65165;ﺏ ﺩﺭ ﻋﻤﻞ ﺗﺄﻣﻴﻦ(ﻧﻴﺮﻭ&#= 65263; ﺣﻴﺎﺗﻰ)ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ<sp= an dir=3DLTR><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 404;ﻮﺋﻰ ﻏﻴﺮﺍﺯ ﻧﻴﺮﻭﻯ ﺗﻦ ﺍﺯ = ﻏﺬﺍ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻴﺶ ﺍ&= #65199; ﺩﻭﺳﻮﻡ ﺷﺒﺎﻧﻪ ﺭﻭﺯ نمی ﺘﻮﺍﻧﺪ ﺗﺄﻣﻴﻦ ﻧﻴﺮﻭ&#= 65259;ﺎﻯ ﺣﻴﺎﺗﻰ ﮐﻨﺪ.ﭘﺶ ﺩﺭ ثلث ﺳﻮﻡ ﺧﻮﺏ = 5215;ﺮﻭﺭﻯ ﻣﻴﮕﺮﺩﺩ.ﻭ ﻣﻘﺎﻭﻣﺖ ﺩﺭﺑ&#= 65264; ﺧﻮﺍﺑﻰ ﻟﻄﻤﻪ ﺷﺪﻳﺪﻯ ﺑﺘﻦ ﻣﻴﺰﻧﺪ.ﻭ ﺍﺭﺍ&= #65193;ﻩ ﺍﻧﺴﺎﻥ ﺭﺍ ﺳﺴﺖ ﻣﻴﮑﻨﺪ.ﮐ&= #65258; ﺑﺎﺯﺟﻮﻳﺎﻥ ﻣﺎﻧﻊ ﺧﻮﺍﺏ ﻣﺘﻬﻤﻴﻦ ﺧﻮﺩ &= #65251;ﻴﺸﻮﻧﺪ.ﮐﻪ ﺍﺭﺍﺩﻩ ﻣﻘﺎﻭﻣﺖ ﺁﻧﺎﻥ ﺭﺍ ﺑﺸﮑﻨﻨﺪ. ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ ﺑﻴﺪﺍﺭﻯ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭﻧﺪ'ﻭﻟﻰ ﭼ&= #65262;ﻥ ﺩﺭ ﺗﻤﺮﮐﺰ ﻭﺗﻮﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﻫﺴﺘﻨﺪ'ﺣﺪّ ﺃ&#= 65239;ﻞ ﻣﺼﺮﻑ ﻧﻴﺮﻭﻯ ﺗﻦ ﺭﺍ ﺩﺍﺭﻧﺪ.ﭘﺶ ﻣﻴﺘﻮﺍﻧﻨﺪ ﮐﻤﺘﺮ ﺑﺨﻮﺍﺏ &= #65255;ﻴﺎﺯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﺑﺮﺍﻯ ﺧﻮﺍﺑﻬﺎﻯ ﻏﻴﺮ ﻃﺒﻴﻌﻰ ﻓﺴﺎﺩ ﻣﺰﺍﺝ ﻭﻣﺎﻫﻴّﺖ ﺭﻭﺍﻥ ﺭﺍ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ &= #65169;ﻴﻤﺎﺭﺍﻥ ﺍﻳﻦ ﺧﻮﺍﺏ ﺭﺍ ﺑﻴﺸﺘﺮ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺩﺍﺭﻧﺪ.&#= 65261; ﻫﺮﮐس ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎﻳ&= #65194; ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﮔﺮﺩﺩ.ﻭ ﺍﻟّﺎ ﺩﺭ ﻣﺼﺮﻑ ﺑﻴﺸ&= #65176;ﺮ ﻧﻴﺮﻭﻫﺎﻯ ﺣﻴﺎﺗﻰ'ﻋﻤﻠﺎ ﻧﮕﻬﺪﺍﺭﻯ ﻣﻘ&#= 65166;ﻡ ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ ﺧﻮﺩ ﻧﺰﺩﻳﮑﺘﺮ ﺑﻘﻬﻘﺮﺍ ﻣﻴﮑ&#= 65256;ﺪ. ﮐﻪ ﭘﺶ ﺍﺯ ﻣﺮﮒ ﻃﺒﻴﻌﻰ ﺑﺤﻴﻮﺍﻧﻴّﺖ ﻣﺠﺪﺩ ﺩﺭ ﺗﻮﻟ&= #65194; ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺣﻴﻮﺍﻧﻰ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ. ﺑﺮﺍﻯ ﺧﻮﺍﺏ ﻣﺰﺍﺝ ﺳﺮﺩ ﻭ ﮔﺮﻡ ﺭﺍ ﻧﻴﺰ ﻗ= ﺎﺋﻞ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺍﮔﺮ ﭼﻨﺎﻥ ﺑﺎﺷﺪ'ﺑﻤﻌﻨﻰ ﺳﺮﺩﻯ ﮐﻢ ﺍﻧﺮﮊﻯ ﻳﺎ ﮔﺮ&= #65251;ﻰ ﭘﺮ ﺍﻧﺮﮊﻯ ﻭ ﻗﻨﺪ ﻧﻴﺴﺖ.ﺑﻠ&= #64401;ﻪ ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ ﻣﺎﻫﻴّﺖ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﮐﻪ ﭼﮕﻮﻧﻪ ﻗﺴﻤﺘﻬﺎﻯ ﻏﺬﺍﺋﻰ ﺑﺪﻥ ﺭﺍ ﺍﺩﺍﺭﻩ ﻣﻴﻨﻤﺎﻳﺪ. ﺑﻰ ﺍﻋﺘﻨﺎ ﺑﻤﻮﺿﻮﻋﻰ ﻫﻢ ﺍﺯ ﻟﺤﺎﻅ ﻣﻐﺰﻯ ﻭ ﻫﻢ ﺍﺯ= ﻟﺤﺎﻅ ﺍﻋﻀﺎﻯ ﺗﻦ ﺭﺍ'ﺍﻧﺴﺎﻥ ﺭﺍ ﺳﺮﺩ ﻣﺰﺍﺝ ﻭﺑﻰ ﻋﻠﺎﻗﻪ ﻣﻴﮑﻨﺪ ﻭ ﺍﻧﺴﺎﻥ ﭘﺮ ﺗﺤﺮﻙ ﮔﺮﻡ ﻣﺰ&= #65165;ﺝ ﺍﺳﺖ.ﮐﻪ ﺣﺘﻰ ﻣﻴﺰﺍﻥ ﻗﻨﺪ ﺧﻮﻥ ﻧﻴﺰ ﮐﻤﻚ = ﺑﺎﻳﻦ ﺗﺤﺮﻙ ﻃﺒﻴﻌﻰ ﺑﺮﺍﻯ ﺳﻮﺯﺍﻧﺪﻥ ﻣﻴﻨﻤﺎﻳﺪ. ﺩﺍ&= #65255;ﻴﺎﻝ ﻇﺎﻫﺮﺍ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﻣﺪﻓﻮﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﺯ ﻋﺠ&= #65166;ﺋﺐ ﺧﻮﺍﺏ ﻣﻴﮕﻮﻳﺪ ﺧﻮﺍﺏ ﺩﺭ ﺃﺻﻞ = ﺩﻭ ﭼﻴﺰ ﺍﺳﺖ.ﻳﮑﻰ ﺁﮔﺎﻫﻰ ﺍﺯ ﺣﻘﻴﻘﺖ ﺍﺣﻮﺍﻝ ﻭ ﻣﻘﺎ&= #65249; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ'ﻭ ﺩﻳﮕﺮﻯ ﮐﺸف ﮐﻨﻨﺪﻩ ﺭﺍﺯ ﺍﻧﺠﺎﻡ ﮐﺎﺭﻫﺎ.ﻳﻌﻨﻰ ﺭﺳﺎﻧﻨﺪﻩ ﺍﻧﺴﺎﻥ ﺑﻤﻌﻨﻰ ﺑﺎﻃﻨﻰ ﻭﺣﺘﻰ ﭘﻴﺶ ﺁﻣﺪﻫﺎﻯ ﺁﻳﻨﺪﻩ'ﭼﻮﻥ ﺍﺣﻮﺍﻝ ﺷﻬﻮﺩ&#= 65263; ﺳﺎﻟﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻣﻌﺮﻭﻑ ﻧﻮﻉ ﺑﺸﺮﻯ.ﻭ ﺧﻮﺍﺑﻬﺎﻯ ﺩﺳﺘﻪ ﺩﻭﻡ ﺭﺍ ﭼﻨﺪﻳﻦ ﻗﺴﻤﺖ ﮔﻔﺘﻪ ﺍﺳﺖ. ﻳﮑﻰ ﺧﻮﺍﺑﻬﺎ&#= 65263; (ﺁﻣﺮ) ﺩﺳﺘﻮﺭ ﺩ= ;ﻫﻨﺪﻩ'ﮐﻪ ﺩﺳﺘﻮﺭ ﺍﻟﻌﻤﻞ ﻣﻴﺪﻫﺪ ﻭ ﺩﻳﮕﺮﻯ ﺧﻮﺍﺑ&#= 65260;ﺎﻯ ( ﺯﺍﺟﺮ ) ﮐﻪ ﺩﺳﺘﻮﺭ ﻣﻨﻊ ﻭ ﺩﻭﺭﻯ ﺍﺯ ﮐﺎﺭﻯ ﺭﺍ ﻣﻴﺪﻫﺪ. ﻭ ﺳﻮﻡ= ﺧﻮﺍﺑﻬﺎﻯ (ﻣُﻨﺬِﺭﻩ) ﺍﻧﺬﺍﺭ ﻭ ﺍﺧﻄﺎﺭ ﻭ ﺑﺮﺣ&= #65196;ﺭ ﮐﻨﻨﺪﻩ ﺍﺳﺖ. ﮐﻪ ﺍﻋﻠﺎﻡ ﺧﻄﺮ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﭼ&= #65260;ﺎﺭﻡ ﺧﻮﺍﺑﻬﺎﻯ ( ﻣﺒﺸّﺮﻩ ) ﮐﻪ ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﺑﺸﺎﺭﺍﺕ ﺷﻬﻮﺩﻯ ﻣﻴﺒﺎﺷﻨﺪ.ﺗﻘ&#= 65204;ﻴﻤﺎﺕ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺯ = ﺩﺍﻧﻴﺎﻝ ﻧﺒﻰ ﻭﻳﺎ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺩﺭﻭﻳﺶ ﭘﺮ ﮐﺎﺭ'ﻭ ﺑﻨﻘﻞ ﺍ= ﺯﻋﻘﺎﻳﺪ ﻋﻮﺍﻡ ﻭ ﺗﺠﺮﺑﻪ ﻫﺎﻯ ﺷﺨﺼﻰ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ' ﭼﻮﻥ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻭﮐﺮﻣﺎﻧﻰ ﻭ ﺟﺎﺑﺮ ﺁﻣﺪﻩ ﺍ&= #65203;ﺖ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﺗﻘﺴﻴﻢ ﺧﻮﺍﺑﻬﺎ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﺳﻪ ﻗﺴﻤﺖ ﺍﺳﺖ.ﻧﺨﺴﺖ ﮐﻪ ﺧﻮﺍﺏ ﺍﺯﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺎﺷﺪ'ﻭ ﺑﺸﺎﺭﺕ ﻭﻣﮋﺩﻩ ﺑﺮﺍﻯ ﻣؤﻣﻨﺎﻥ ﺍﺳﺖ'ﻭﺩﺭ ﺣﻴﺎﺕ ﺁﻧﻬﺎ ﻫﻢ ﺍﮐﻨﻮﻥ.ﻭ ﺩ= ﻳﮕﺮﻯ ﺧﻮﺍﺑﻬﺎﻯ ﺷﻴﻄﺎﻧﻰ ﺍﺳﺖ' ﮐﻪ ﭘﺎﺩﺍﺵ ﺷﻴ&= #65220;ﺎﻥ ﺑﺮﺍﻯ ﻓﺮﻳﺐ ﺧﻮﺭﺩﮔﺎﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65204;ﻴﺎﺭﻯ ﺍﺯ ﻣﮑﺘﺴﺒﺎﺕ ﻣﺎﺩﻯ' ﭼﻮﻥ ﭘﻮ= ﻝ ﻭﺯﻥ ﺑﺎﺯﻯ ﻭ ﻗﺪﺭﺕ ﻭﻏﻴﺮﻩ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺳﻮﻡ ﺭﺍ(ﺍﺿﻐﺎﺵ ﺍﺣ&= #65248;ﺎﻡ)ﻣﻴﺨﻮﺍﻧ= 5194;. ﮐﻪ ﻓﺸﺎﺭﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺍﺯ ﻫﻮﺳﻬﺎ ﻭ ﻃﻤﻊ ﻫﺎ ﻭ ﻏﻴﺮﻩ ﻣﻴ= ﺒﺎﺷﺪ.ﻭﻣﻴﺘﻮ&#= 65165;ﻥ ﺍﻳﻦ ﺳﻪ ﮔﻮﻧﻪ = ﺧﻮﺍﺏ ﺭﺍ ﺑﺸﺎﺭﺍﺕ ﺍﻭﻟﻴﺎ'ﻭ ﻭﺳﻮ&= #65203;ﻪ ﻏﻴﺮ ﺍﻟﻬﻴّﻮﻥ'ﻭ ﺁﺷﻔﺘﻪ ﻭﻣﺨﻠﻮﻁ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﮔﻔﺖ. ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻣﻴﮕﻮﻳﺪ' ﻧﺨﺴﺖ ﺧﻮﺍﺑﻰ ﻣﺤﮑﻢ ﺍﺳﺖ'ﻳﻌﻨﻰ ﭘﺮ ﺑﺎﺭ ﺍﺯ ﺣﮑﻤﺖﻭﻣﻌﻨﻰ ﻭ ﺍﺳﺘﺪﻟﺎل ﺒ&#= 65166;ﺷﺪ' ﻭﺩﻳﮕﺮﻯ ﺧﻮﺍﺑﻬﺎﻯ ﻤﺘﺸﺎﺑﻪ ﺍﺳﺖ'ﮐﻪ ﺷﺒﻴﻪ ﺧﻮﺍﺑﻬﺎﻯ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ ﻣﻴﺒﺎﺷﺪ'ﻭﻟﻰ ﺁﻥ ﭼﻨﺎﻥ ﻧﻴﺴ&= #65174;.ﻭ ﺳﻮﻡ ﺧﻮﺍﺑﻬﺎﻯ( ﺍﺿﻐﺎث ﺍﺣﻠﺎ= 5249;) ﭼﻮﻥ ﻓﺸﺎﺭ ﺗَﺨﻤِﻪ ﺷﮑﻢ ﺑﺎ ﻏﺬﺍﻯ ﺑﻴﺸﺘﺮ ﺍﺯ ﺣﺪ&= #1617; ﺩﺭ ﺍﻧﺴﺎﻥ ﺧﻮﺍﺏ. ﻭ ﺍﻣﺎﻡ= ﺻﺎﺩﻕ ﺧﻮﺍﺑﻬﺎﻯ ﺗﻤﺎﻡ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺭﺍ'ﺍﺯ ﻧﻮﻉ ﺍﺿﻐﺎث ﺍﺣﻠﺎﻡ ﻣﻴﺨﻮﺍﻧﺪ ﮐﻪ ﻋﻤﻮﻣﻴّﺖ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺧﻮ&= #65165;ﺏ ﻣﺒﺸّﺮﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬی اﺳﺖ' ﻭﻧﻪ ﻭﺳﻮﺳﻪ ﺷﻴﻄﺎﻧﻰ ﺑﺮﺍﻯ ﭘﻴﺮﻭﺍﻥ ﺷﻴﻄﺎﻥ ﺃﻫﺮﻳﻤﻦ. ﻣﺎﻧ&= #65256;ﺪ ﺷﻴﻄﺎﻧﻰ ﮐﻪ ﺭ&= #65259;ﺒﺮ ﻣﺬﻫﺒﻰ ﺷﺨﺺ ﺑﺎﺷﺪ'ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﻳﺎ ﺭﻫﺒﺮ ﺳﻴﺎﺳﻰ ﻭ ﺣﺰﺑﻰ ﻭ ﻓﻠﺴﻔﻰ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.ﻭ ﻣﻴﺘ&= #65262;ﺍﻥ ﺧﻮﺍﺑﻬﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﻓﺴﺎﺩ ﻃﺒﻊ ﺩﺍﻧﺴﺖ'ﮐﻪ ﺩﻭﭼﺎﺭ ﻓﺴﺎﺩ &= #65165;ﺧﻠﺎﻕ ﻭ ﺍﻋﺘﻴﺎﺩﺍﺕ ﻭ ﻧﺪﺍﺷﺘﻦ ﺩﺭ&= #65183;ﻪ ﻭﺟﺪﺍﻥ ﺑﻴﺪﺍ&#= 65197; ﻣﻴﺒﺎﺷﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﺩﺍﺋﻢ ﺍﻟﺨﻤﺮ'ﻭ ﻫﻨﮕﺎﻡ ﺧﻮﺭﺩﻥ ﻏﺬﺍﻯ ﺳﻨﮕﻴﻦ ﻭﺯﻳﺎﺩ ﻏﻴﺮ ﻗﺎﺑﻞ ﻫﻀﻢ'ﻭ ﻳﺎ ﺧﻮﺍﺑﻬﺎﻯ ﮐﻮﺩﮐﺎﻥ ﻧﺎﺑﺎﻟﻎ ﮐﻪ ﺍﺣﻮﺍﻝ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﺩﺍﺭﻧﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﺤﻤﺪ ﺑﻦ ﺳﻴﺮﻳﻦ ﺧﻮﺍﺑﻬﺎ ﺭﺍ ﭼ&= #65256;ﻴﻦ ﺗﻘﺴﻴﻢ ﮐﺮﺩﻩ ﺍﺳﺖ ﻳﮑﻰ( ﺧﻮﺍﺑﻬﺎﻯ ﻣﺤﮑﻢ) ﻭ ﺭﺍﺳﺖ= ' ﮐﻪ ﺟﻮﺍﻧﺐ ﻭ ﺍﻃﺮﺍﻑ ﺧﻮﺍﺏ &= #64400;ﺎﻣﻞ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭﺧﻮﺩ ﺩﺍ&= #65197;ﺩ. ﮐﻪ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻥ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ' ﻭ ﻳﺎ ﻣﺪﺑّﺮ ﺍ&= #65247;ﻬﻰ ﻭﻫﻤﺰﺍﺩ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ'ﺑﺪﻝ ﺍﻧﺴﺎﻥ ﻣﻨﺤﺮ&#= 65233; ﺗﺬﮐّﺮ ﺩﺍﺋﻢ ﻣﻴﺪﻫﺪ. ﻭﻧﻴﺰ ﺍﺿﻐﺎث ﺍﺣﻠﺎ= 5249; ﮐﻪ ﺗﻌﺮﻳﻒ ﺑﻐﻠﺒﻪ ﻃبع ﺪﺭﺍﻧﺴﺎﻥ ﺩﺍﺭﺩ.ﻭ ﻳﺎ ﺍﺯ ﺍﻓﺰﻭﻧﻰ ﺁﻧﻬﺎ'ﻭ ﻳﺎ ﺍﺯ ﺣﺪﻳث ﻧﻔس ﮐﻪﻫﺮﮐس ﺑﺎﺧ= 5262;ﺩ ﮔﻔﺘﮕﻮ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺍﮐثرﺍ ﺑﺪﻋﻮA= 165; ﻭﺟﻨﮓ ﻭ ﮔﺮﻳﻪ ﺷﺨﺺ ﻣﻨﺠﺮ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺍﺯ ﻟﺤﺎﻅ ﻭﺍﻗﻌﻰ ﺭﺍﺳﺖ &= #65255;ﻴﺴﺘﻨﺪ. ﮐﺮﻣﺎﻧﻰ ﻧﻴﺰ &= #64380;ﻨﻴﻦ ﺗﻘﺴﻴﻢ ﺧﻮﺍﺑﻬﺎ ﮐﺮﺩﻩﺍﺳﺖ' ﺧﻮﺍﺑﻬﺎﻯ ﺭﺳ&#= 65268;ﺪﻩ ﺍﺯ ﺧﺪﺍﻭﻧﺪ'ﻭﺧﻮ&#= 65165;ﺑﻬﺎﻯ ﻭﺳﻮﺳﻪ ﺷﻴﻄﺎﻧﻰ'ﻭ ﺧﻮﺍﺑﻬﺎﻯ ﮐﻪ ﻣﺮﺩﻡ ﺑﺎ ﺧﻮﻳﺸﺘﻦ ﺳﺨﻦ ﻣﻴﮕﻮﻳﻨﺪ.ﻭﺍ&#= 65199; ﻫﻮﺵ ﻧﻔس ﺧﻮﻳﺶ ﺭؤﻳﺎ ﺩﺍﺭﻧﺪ.ﺧﻮﺍﺏ ﺻﺤﻴﺢ ﻭﺭﺍﺳﺖ ﺗﻨﻬﺎ ﺑﺸﺎﺭﺍﺕ ﺍﺳﺖ.&= #64400;ﻪ ﺑﺮﺍﻯ ﺗﺮﺳﺎﻧﺪﻥ ﺍﻧﺴﺎﻥ ﺍﺯ ﮔﻨﺎﻩ ﻧﺸﺎﻥ ﺩ&= #65165;ﺩﻩ ﻣﻴﺸﻮﺩ. ﺗﺎ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﮔ&= #65256;ﺎﻫﺎﻥ ﮐﻨﻨﺪ.ﺗﺎ ﺧﻴﺮ = ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺑﻮﻯ ﺑﺮ&= #65203;ﺪ. ﮐﻪ ﻣﺎ ثوﺍﺏ ﻣ&#= 65268;ﮕﻮﺋﻴﻢ.ﻳﺎ ﻫﻤﺎﻥ( ثوﺏ)ﻭ ﻟﺒﺎس ﺗﺎﺯﻩ ﭘ&#= 65166;ﻙ ﻭﻣﻘﺪس ﮐﻪ ﺑﺮﺗﻦ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻢ ﻭ ﺍﻟﻬﻰ ﺷﺪﻩ ﺩﺭ ﺟﺸﻨﻬﺎ ﭘﻮﺷﻴﺪﻩ ﻣﻴﺸﻮﺩ' ﻭﻟﺒﺎ&= #1587; ﺗﺎﺯﻩ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﺑﻨﻈﺮ ﻋﺮﻓﺎ ﺑﮑﺴﺎﻧﻰ ﮐﻪﻣ&#= 65268;ﮕﻮﻳﻨﺪ'ﺧﻮﺍA= 169;م ﺮﺍ ﻓﺮﺍﻣﻮﺵﻣﻴﮑ= 5256;ﻢ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>' <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺎﻳﺪ ﮔﻔﺖ ﮐﻪ ﺑﺎﻳﺪ = ﺗﻮﺑﻪ ﻭﺗﺮﻙ ﺭﻭﺵ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧﻰ ﮐﻨﺪ.ﺯﻳﺮﺍ ﻓﺮ&= #65165;ﻣﻮﺷﻰ ﺧﻮﺍﺏ ﺧﻮﺩ ﮔﻨﺎﻩ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺎ ﺩﻟﻴﻞ ﮔﻨﺎﻫﮑ&#= 65166;ﺭﻯ ﺷﺨﺺ ﺍﺳﺖ.ﻭ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﺧﻮﺍﺏ ﻓﺮﺷﺘﻪ ﺍﺳﺖ'ﻭ ﺍﺯ (ﻟﻮﺡ ﻣﺤﻔﻮﻅ) ﻣﻴﺒﺎﺷﺪ ﻳﻌﻨﻰ ﺍﺯ ﻓﺮﺷﺘﻪ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ'&= #64400;ﻪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﻧﻴﮑ&= #65262;ﺋﻰ ﻫﺎ ﻭ ﺯﺷﺘﻰ ﻫﺎ ﺷﺒﺖ ﻣﻴﺸﻮﺩ.ﻭ ﻧﻪ ﺍﻳﻨﮑﻪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺳﺮﻧﻮﺷﺖ ﺑﺪ ﺍ&= #65267;ﻦ ﭼﻨﻴﻦ ﺑﺮﺍﻯ ﮐﺴﻰ ﺑﺎﺷﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺁﺯﺍﺩ ﮔﺬﺍﺭﺩ&#= 65257; ﺍﺳﺖ.ﺗﺎ ﺳﺮﻧﻮﺷﺖ ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﺭﺍ ﺑﺪﺳﺖ ﺧﻮﺩﺵ ﺑﺴﺎﺯﺩ' ﻭﺍﮐﻨﻮﻥ ﺁﻧﺮ&#= 65165; ﻣﻴﺴﺎﺯﺩ.ﻭﺫﺧ&#= 65268;ﺮﻩ ﺧﻮﺏ ﻳﺎ ﺑﺪ ﺑﺮﺍﻯ(ﺁﺧﺮﺕ)ﻳ&= #65166; ﺗﻮﻟﺪ ﺑﻌﺪﻯ' ﺫﺧﻴﺮﻩ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺗﻘﺴﻴﻢ ﺟﺎﺑﺮ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﺷﺎﻳﺪ ﻫﻤﺎﻥ ﺳﺎﻟﻚ ﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺍﻧﺼﺎﺭﻯ ﺑﺎ ﻣﺤﻤﺪ ﺩﺭ ﺟﻮﺍﻧﻰ ﺑﻮﺩﻩ باشد 'ﻭﻋﻤﺮ ﺩﺭﺍﺯ ﺗﺎﺯﻣﺎ&#= 65253; ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺭﺍ ﺩﺍﺷﺘﻪ ﻭﻧﺎﺑﻴﻨﺎ ﺑﻮﺩ' ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺍﺯ ﺍﻭ ﺍﺯ ﺧﺎﻃﺮﺍﺕ ﻭﮔﻔﺘﻪﻫﺎﻯ ﭘﻴﺎﻣﺒﺮ ﻣﻴﺨﻮﺍﺳﺖ ﺑﺮ&#= 65165;ﻳﺶ ﺑﮕﻮﻳﺪ.ﺗﻘﺴﻴ&#= 65250; ﺧﻮﺍﺑﻬﺎ ﺭﺍ ﺑﺨﻮﺍﺑﻬﺎﻯ ﺭ&#= 65165;ﺳﺖ ﻭ ﺻﺎﺩﻕ ﮔﻔﺘﻪ'ﮐﻪ ﻫﻤﺎﻥ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ ﻭ ﺩﺍﺭﺍﻯ ﺃثر ﻋﻤﻴﻖ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻏﻴﺮ ﻗﺎﺑﻞ ﻓﺮﺍﻣﻮﺷﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﺷﺎﻫﺪ ﺍﺳﺖ.ﻭ ﺩﻳﮕﺮﻯ ﺧﻮﺍﺑﻬﺎﻯ ﺩﺭﻭﻏﻴﻦ'ﮐﻪ ﺗﺤﻘﻖ ﺧﺎﺭﺟﻰ ﺑﺮﺍﻯ ﺻﺎﺣﺐ ﺭ&= #1572;ﻳﺎ ﻧﻴﺰ ﻧﺪﺍﺭﺩ. ﻭﻯ ﺧﻮﺍﺑﻬﺎﻯ ﺭﺍﺳﺖ ﺭﺍ ﺳﻪ ﻧﻮﻉ ﻣﻴﺪﺍﻧﺪ'&= #65251;ﺒﺸّﺮ ﻭ ﺗﺤﺬﻳﺮ ﻭ ﺍﻟﻬﺎﻡ.ﻳﺎ ﻣﮋﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﺧﻄﺎﺭﻫﺎﻯ ﺍﻟﻬﻰ'ﻭ ﭘﻴﺎﻣﻬﺎﻯ ﻟﺪﻧّﻰ.ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﺧﻮﺍ&#= 65167; ﺗﺒﺸﻴﺮ ﻭ ﺑﺸﺎﺭﺍﺕ'ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻓﺮﺷ&#= 65176;ﻪﺍﻯ ﺭﺍ ﺑﺮ ﻟﻮﺡ ﻣﺤﻔﻮﻅ ﻣﻮﮐّﻞ ﮐﺮﺩﻩ ﺍﺳﺖ. ﺗﺎ ﺑﻨﺪﻩﺍﻯ ﺍﺯ ﺳﺮﻧﻮﺷﺖ ﺧﻮﺏ ﻭ ﺑﺪ ﺑﺎ ﺧﺒﺮ ﮐﻨﺪ.ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻓﺮﺷﺘﻪ ﻣﻮﮐّﻞ' ﻫﻤﺎﻥ (= ﻟﻮﺡ) ﻳﺎ ﮐﺘﺎﺑﭽﻪ ثبت ﺍﻣﻮﺭ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﻮﺏ ﻭﺑﺪ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 64344;ﺎﮐﺴﺎﺯﻯ ﻣﻌﺎﻳﺐﺍﺯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'ﻳﺎ ﻫﻤﻴﻦ ﻟﻮﺡ ﻭ ﺩﻓﺘﺮ ﺣﻔﻆ ﺩﺍﺋﻢ ﺁثاﺭ ﺍﻋﻤﺎﻝ ﻭﺍﻓﮑﺎﺭ ﻭﺍﻗ&#= 65262;ﺍﻝ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻓﺮﺷﺘﻪ ﻣﺪﺑّﺮ ﺍﻧﺴﺎﻥ'ﺑﺎﺯ ﻫﻤﺎﻥ ﻫﻤﺰﺍﺩ ﺍﻟﻬﻰ ﺍﻭﺍﺳﺖ.ﮐﻪ ﺍﺯ ﺁﻏﺎﺯ ﺗﻮﻟﺪ ﺗﺎ ﻣﺮﮒ ثبت ﺁ= 579;اﺭ ﻭﺗﻐﻴﺮ ﻭﺍﺻﻠﺎﺡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺭﺍ ﻣﻴﮑﻨﺪ. ﻭﻫﻤﺎﻥ ﻧﻄﻔﻪ &= #65197;ﻭﺣﻰ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗﺮ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺠﻬﺎﻥ ﺍﺳﺖ.ﻣﻮﮐّﻞ ﻭﻣﺘﺼﺪﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻭﻫﻤﺎﻥ ﻧﻴﺰ ﻓﺮﺷﺘﻪ ﻣﺮﮒ ﻃﺒﻴﻌﻰ ﻭﻧﻮﻋﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ<sp= an dir=3DLTR><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261; ﭘﺮﻭﻧﺪﻩ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﻳﻚ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﻧﻴﺰ &= #65251;ﻴﺒﺎﺷﺪ.ﻭﻫﻤ= 5166;ﻥ ﺍﻟﻬﺎﻡ ﺩﻫﻨﺪ&#= 65257; ﻧﻴﮑﻮ' ﻳﺎ ﺗﺸﻮﻳﻖ ﺑﮕﻨﺎﻩ ﮐﺎﺭﻯ ﺑﺎﻧﺴﺎﻥ ﻣﻴﺪﻫﺪ. ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺁﻧﺮ&#= 65165; ﺭﻭﺍﻥ ﻭﺟﺎﻥ ﻭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺩﺍﻧﺴﺖ.ﻭﻟﻔﻆ (ﺑﻨﺪﻩ)ﺗﻨﻬﺎ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺩﺭ ﺑﻨﺪﮔﻰ ﺳﻠﻮﮐﻰ ﺑﺎ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﺳﺖ. ﻭﻯ ﺍﻳﻦ ﻓﺮﺷﺘﻪ ﺭﺍ (ﻣَﻠَﻚ ﺍﻟﺮؤﻳﺎ) ﻳﺎ ﻓﺮﺷﻪ ﺭؤﻳﺎ ﻣﻴﺨﻮﺍﻧﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﺑﺮﺍﻯ ﭘﻨﺪ ﺩﺍﺩﻥ ﺑﺎﺣﻔﻆ &= #65153;ﺯﺍﺩﻯ ﺍﺧﺘﻴﺎﺭ ﺑﻤؤﻣﻨﺎﻥ ﺍﻭﻡ ﮐﻨﻨﺪﻩ'ﺑﺴﺎﻟ&#= 65242; ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﺪﻫﺪ. ﺧﻮﺍﺏ = ﺗﺤﺬﻳﺮ ﻭ ﺑﺮ ﺣﺬﺭ ﻧﻤﻮﺩﻥ'ﺍﺯ ﻓﺮﺷﺘﻪ ﺩﻭﺭ ﮐﻨﻨﺪﻩ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭﺗﮑﺎﻣﻞ ﺍﺳﺖ.ﻭﻧﺰﺩﻳﮑ&#= 65176;ﺮ ﺑﻘﻬﻘﺮﺍ ﻭﺍﻫﺮﻳﻤﻦ ﺷﺨﺼﻰ' ﻭ ﺧﻮﺍﺏ= ﺍﻟﻬﺎﻣﻰ ﺍﻣﻮﺭ ﺧﺎﺹ ﺍﻃ&= #65166;ﻋﺖ ﺳﺎﻟﻚ'ﻭ ﺗﺬﮐّﺮﺍﺕ ﺍﻟﻬﻰﻣﻴﺒﺎﺷ= 5194;. ﻭ ﺧﺪﺍﻭﻧﺪ ﻭﻃﺒﻴﻌﺖ ﻭﻓﻄﺮﺕ ﺍﻧﺴﺎ&#= 65253;'ﻣﺪﺍﻡ ﻫﺮ ﻟﺤﻈﻪ ﺩﺭ ﺣﺎﻝ ﺗﺬﮐّﺮ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺩﺭﺟﻪ ﻋﻘﻞ ﻭﻓﻬﻢ ﻭ ﭘﺎﮐﻰ ﺭﻭﺍﻥ ﺍﻭ ﭼﻘﺪﺭ ﺑﺎﺷﺪ.ﻭﺧﻮﺍﺑ&#= 65260;ﺎ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ &= #65165;ﻳﻦ ﻭﺳﺎﺋﻞ ﺗﺬﮐﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ.ﻭﺍ&#= 65247;ّﺎ ﺗﻤﺎﻡ ﺣﻮﺍﺩث &#= 65261;ﺭﺧﺪﺍﺩﻫﺎﻯ ﺭﻭﺯ ﻣﺮﻩ ﻧﻴﺰ ﺩﺍﺭﺍﻯ ﺗﺬﮐّﺮ ﺍﻟﻬﻰ ﺍﺳﺖ.ﺍﮔﺮ ﺗﻮﺟّﻪ ﻭﺗﻔﮑ= 617;ﺮ ﺳﻠﻮﮐﻰ ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ ﺩﺭﺁﻥ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺸﻮﺩ .<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺟﺎﺑﺮ ﺧﻮﺍﺏ ﺩﺭﻭﻍ ﺭ&= #65165; ﺑﺴﻪ ﻗﺴﻤﺖ ﻣﻴﺨﻮﺍﻧﺪ.ﻫﻤ&#= 1617;ﺖ ﻭ ﻋﻠّﺖ ﻭ ﺩﻳﻮ.(ﺧﻮﺍﺏ ﻫﻤّﺖ) ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﺃﻧﺪﻳﺸﻪ ﻭ ﺁﺭ&= #65199;ﻭﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﮐﻪ ﻭﺩﺭ ﺧﻮﺍﺏ ﻣﻰ ﺑﻴﻨﺪ.ﮐﻪ ﻣ= ﺎ (ﺧﻮﺍﺑﻬﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻭﺷﻬﻮﺍﻧﻰ) ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﺩﺭ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻫﺴﺖ.ﻭ ﺑﺮﺍﻯ ﺍﻳﻨﮕﻮﻧﻪ ﺧﻮ&#= 65165;ﺑﻬﺎ ﺗﺄﻭﻳﻞ ﻣثبت ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﻣﻌﻨﻰ ﻣﻨﻔﻰ ﻭ ﻗﻬﻘﺮﺍﻯ ﺑﻌﺪﻯ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.ﻭ ﺗﺄﻭﻳﻞ ﺁﻥ ﺍﻋﻠﺎﻡ ﺧﻄﺮ ﺍﻟﻬﻰ ﺑﺸﮑﻞ ﻭﺍﺿﺢ ﻣﻴﺒﺎﺷﺪ. ﺧﻮﺍﺏ ﻋﻠّﺖ ﭼﻮﻥ ﺩﺭﺩ ﻭﻧﺎﺭﺍﺣﺘﻰ ﺟﺴﻤﻰ ﺍﺳﺖ'ﮐﻪ ﺍﻣﻮﺭ ﺳﻬﻤﮕﻴﻦ ﻣﻰ ﺑﻴﻨﺪ.ﻭ ﺍﻧﮕﻴﺰﻩ ﺧﻮﺍ&#= 65167; ﻧﻴﺰ ﺃﺻﻞ ﻭﺗﺄ&= #65261;ﻳﻞ ﻭ ﺗﻔﺴﻴﺮﻯ ﺭﺍﺳﺖ ﺑﻮﺩﻧﻰ ﻧﺪﺍﺭﺩ ﻭ (ﺧﻮﺍﺏ ﺩﻳﻮﺍﻥ) ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻓﺎﺳﺪ ﻭﺣﻴﻮﺍﻧﻰ ﻭﺟﻮﺍﻧﻰ ﺩﺍﺭﻧﺪ'ﮐﻪﺍﻣ&#= 65262;ﺭ ﻣﺤﺎﻝ ﺭﺍ ﺑﺨﻮﺍﺏ ﻣﻰ ﺑﻴﻨﻨﺪ'ﮐﻪ ﺧﻮﺩ ﺷﺎﻳﺴﺘﻪ ﺁﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺁﻧﺮﺍ ﺍﺿﻐﺎث ﺍﺣﻠﺎﻡ ﻭ ﺑﺪﻭﻥ ﺗﻌﺒﻴﺮ ﻭﻣﻌﻨﻰ ﻣﻴﺪﺍﻧﻨﺪ.ﻭﻟ&#= 1740; ﻤﻌﻨﻰ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻭﮐﺎﺭﻣﺎﺋﻰ ﺭﺍ ﺑﺮﺍﻯ ﺷﺎﻫﺪ ﺧﻮﺩ ﺩﺍﺭﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻮﻟﺎ ﻋﻠﻰّ ﺧﻮﺍﺏ ﺭﺍ ﺍﺯ ﻋﺠﺎﺋﺐ ﺧﻠﻘﺖ ﻣﻴﮕﻮﻳ&#= 65194;.ﺍﻣﻮﺭﻯ ﮐﻪ ﺧﻴﺮ ﻭﺷﺮ ﻭ= ﺗﺤﻘّﻖ ﺁﻥ ﺑﻌﺪﺍ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺍﺯ ﻋﺠﺎﺋﺐ ﺧﻮ&= #65165;ﺏ ﺧﻴﺮ ﻭﺷﺮ ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﻋﻴﻨﺎ ﺩﺭ ﺑﻴﺪ&= #65165;ﺭﻯ ﻧﻴﺰ ﺗﺤﻘّﻖ ﺑﻌﺪﻯ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ.ﺟﺎﻫ&#= 65248;ﻰ ﺩﺭ ﺧﻮﺍﺏ ﺳﺨﻨﻬﺎﻯ ﺣﮑﻴ&#= 65252;ﺎﻧﻪ ﻣﻴﮕﻮﻳﺪ.ﻭ ﻳﺎ ﺍﻟﻔﺎﻅ ﻏﺮﻳﺐ ﺩﺭ ﺧﻮﺍﺏ ﺑﺮ ﺯﺑﺎﻥ ﻣﻴﺮﺍﻧ&#= 65194;.ﮐﻪ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﺗﻔﺴﻴﺮﻯ ﻧﺪﺍﺭﻧﺪ. ﺭﻭﺍ&= #65253; ﺷﻨﺎﺳﺎﻥ ﺍﻳﻨﮕﻮﻧﻪ ﮔﻔﺘﺎﺭﻫﺎﻯ ﭘﺮﺍﮐﻨﺪﻩ ﺭﺍ ﻣﻌﻠﻮﻣﺎﺕ ﺍﻧﺴﺎﻥ ﺍﺯﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﻣﻴﺨﻮﺍﻧﻨﺪ. ﻭﻯ ﻧﻘﻞ ﺁﻳﻪ ﻗ= ﺮﺁﻧﻰ ﻣﻴﻨﻤﺎﻳﺪ' ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﺧﺪﺍﻭﻧﺪ (ﻳﺘﻮ&= #65235;ّﻰ ﺍﻟﺄﻧﻔس ﺣﻴﻦ ﻣﻮﺗﻬﺎ ﻭ ﺍﻟﺘّﻰ ﺗﻤّﺖ ﻓﻰ ﻣﻨﺎﻣﻬﺎ ﻳﺘﻤﺴﻚ) ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻭﻗﺘﻰ ﺩﺭ ﻣﺮﮒ ﻭﻓﺎﻯ ﻋﻬﺪ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ.ﻣﺎ&#= 65255;ﻨﺪ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻧﺠﺎﺕ ﺑﺨﺶ ﺷﺸﻢ ﺭﻭح اﻟﻘﺪس ﮐﻪ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ'ﻗﺎﺑﻞ ﺷﻬ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳﻦ (ﻭﻓﺎﺕ) ﺷﺨﺺ'ﻳﻌﻨﻰ(ﻭﻓ&= #65166;ﻯ)ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ'ﮐﻪ ﺍﻭﺭﺍ ﺑﺸﻬﻮﺩ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺷ&#= 65260;ﻮﺩﻯ ﻣﻴﺮﺳﺎﻧﺪ. ﻭﺧ&= #1615;ﻠﻒ ﻭﻋﺪﻩ ﻧﻤﻴﮑﻨﺪ.ﻭ ﺑﺮﺧﻰ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺧ&= #65262;ﺍﺏ ﻧﮕﻪ ﻣﻴﺪﺍﺭﺩ.ﻳﻌﻨ&#= 65264; ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﻧﻴﺴ&#= 65174;. ﻫﻤﻪ ﺩﺭ ﺧﻮﺍﺏ = ﻣﻴﻤﻴﺮﻧﺪ ﻭﺩﻭﺑﺎﺭﻩ ﺯﻧﺪﻩ ﻣﻴﺸﻮﻧﺪ ﻭﺑﺮﺧﻰ ﺯﻧﺪﻩ ﻧﻤﻴﺸﻮﻧﺪ ﮐﻪ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 255;ﺎﻡ ﻣﺮﮒ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﺯﻳﺮﺍ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻧﺪﺍﺭﺩ' ﻭﻣﺴﺘﻘﻴﻤﺎ ﺑ&#= 65204;ﺎﻳﻪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺧﻮﺩ ﻣﻴﺮﻭﺩ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ.ﻭ ﺣﺘ= ﻰ ﺍﻳﻦ ﺁﻳﻪ ﺍﻳﻦ ﻣﻌﻨﻰ ﺭﺍ ﻣﻴﺪﻫﺪ ﮐﻪ ﻫﻤﻴﺸﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻣﺮﮒ ﺭﺍ ﺩﺭ ﺧﻮﺍﺏ ﻣﻴﺪﻫﺪ ﮐﻪ ﺷﺨﺺ ﺩﺭ ﺷﺮ= ﻑ ﻣﺮﮒ ﺍﺯ ﻧﺎﺗﻮﺍﻧﻰ ﺗﻦ ﺧﻮﺩ ﻣﻴﻞ ﺷﺪﻳ&= #65194; ﺑﺨﻮﺍﺏ ﺩﺍﺭﺩ.ﭘس ﻫﺮ ﻣﺮﮔﻰ ﺑﺎ ﻳﻚ ﻣﻘﺪﻣﻪ ﺧﻮﺍﺏ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺩﺭﺩ ﻣﺮﮒ ﮐﻪ ﺑﺴﻴﺎﺭ ﺍﺯ ﺁﻥ ﻣﻴﮕﻮﻳﻨﺪ' ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ'ﻭﻧﻪ ﺩﺭ ﺧﻠﺎﻝ ﻣﺮﮒ ﻳﺎ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺩﺭ ﺍﺣﺴﺎس 'ﻣﮕﺮ ﺩ&= #65197; ﺗﻮﻟّﺪﺍﺕ ﻧﺴﺦ ﻭﻣﺴﺦ ﻓﻮﺭﻯ ﺑﻌﺪﻯ. <o:p></o= :p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻟﻐﺖ ﺷﻨﺎﺳﺎﻥ ﻭﺍﻭﻟﻴﺎ ﺑﺮﺍﻯ(ﻧﻔس) ﭼﻨﺪﻳﻦ ﻣﻌﻨﻰ &= #64404;ﻔﺘﻪ ﺍﻧﺪ.ﺗﻦ ﻣﺎﺩﻯ ﻭ ﺣﻴﻮﺍﻧﻴّﺖ ﺍﻧﺴﺎﻥ'ﻭ ﺟﺎﻥ ﻳﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ'ﮐﻪ ﻫﺮ ﺍﻧﺴﺎﻥ ﺩﺍﺭﺩ. ﻭ ﺗﻨﻬﺎ= ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﺯ ﺭﻭﺡ ﺍﻟﻬﻰ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﻣﻘﺪس ﻭﺳِﻨﺖ ﺷﺪﻩ ﻭ ﺁﺭﻳﺎ ﮔﺮﺩﻳﺪﻩ ﻭﺟﻤﺸﻴﺪ ﺷﺪﻩ' ﺻﺤﺒﺖ ﻣﻴﺘﻮﺍﻥ ﮐﺮﺩ.ﺑﺮﺍﺩﺭ ﻳﺎ ﻫﻤﺰﺍﺩ ﺍﻧﺴﺎﻥ'ﺩﺭ ﻫﺮ = ﻣﻘﺎﻣﻰ ﮐﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ' = ﺑﺎﺯ ﻫﻤﺎﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻋﻘﺪﻩﺩﺍﺭ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗﺤﻤﻴﻞ ﻧﻈﺮﻳّﺎﺕ ﻭﺧﻮﺍﺳﺘﻪﻫﺎ= 5263; ﺑﺪ ﺧﻮﺩ ﺑﺮ ﺫﻫ= ﻦ ﻭﺗﻦ ﻭ ﺯﺑﺎﻥ اﻧﺴﺎﻥﻤﻴﻨﻤA= 166;ﻳﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261;ﺑﺮﺍﻯ(ﺭﻭﺡ)ﻧʌ= 68;ﺰ ﭼﻨﺪﻳﻥﻤﻌﻨﻰ ﺩﺍﺭﻧﺪ. ﭼﻮﻥ ﺟﺎﻥ ﺑﻔﺎﺭﺳﻰ' ﻭﺟﻦ ﺑﻌﺮﺑﻰ'ﻭﻳﺎ ﺍﺯ ﻧﺴﻴﻢ ﭼﻮﻥ ﺑﺎﺩ ﺑﺮﺍﻯ ﺭﻭﺡ'ﮐﻪ ﻣﺎ ﺍﺯ ﻣﺎﻫﻴّﺖ ﺗﺤﺖ &#= 65155;ثیر ﻣﻴﮕﻮﺋﻴﻢ'ﮐﻪ ﺭﻗﻴﻖ ﺗﺮ ﺍﺯ ﺃﺗﻢ ﻣﻴﺒﺎﺷﺪ.ﻭ ﮐﻠ&= #65166;ﻡ ﺧﺪﺍ ﻭ ﺟﺒﺮﺋﻴﻞ ﻭ ﺭﺣﻤﺖ ﻭ ﻭﺣﻰ ﻭﻓﺮﺍﺧﻰ ﻭ ﻓﺎﻧﺘﺰﻯ ﺍﺯ ﻋﻠﺎﺋﻢ ﺭؤﻳﺎ= 5259;ﺎﻯ ﻧﻴﮑﻮ ﺍﺳﺖ. ﻧﺎﻡ ﻣﺴﻴﺢ ﺭﺍ ﮐﻪ ﻣﺤﻤﺪ ﺭﻭﺡ ﺍﻟﻠﻪ ﻣﻴﮕﻮﻳﺪ' ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ'ﺑﺨﺼﻮﺹ &= #64400;ﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺭﺳﻴﺪﻩ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﺟﺒﺮﺋﻴﻞ ﻗﺎﺋ&#= 65250; ﻧﻮﻉ ﺑﺸﺮﻯ (ﺭﻭح الله ﻭ ﮐﻠﻤﻪ) ﻭﮐﻠﺎﻡ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ. ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﺑُﻌﺪ ﭼﻬﺎﺭﻡ ﺭﺍ ﺩﺭﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺷﺮﻁ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﻟﻰ ﻣﺎ ﺍﮐﻨﻮ&= #65253; ﺑﺮﺍﻯ ﺍﻣﮑﺎﻥ ﺗﺼﻮﺭ ﺳﺮﻳﻊ' ﻫﻤﻪ ﻣﺮﺍﺗﺐ ﺭ&= #65261;ﺣﻰ ﺭﺍ ﻳﮑﺠﺎ (ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ) ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﺩﺭ ﺣﺎﻝ ﻭﺣﺪﺕ = ﻭﺟﻮﺩ ﺧﻮﺩ ﺑﺎ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃﻪﻣﻴﺸ= 5262;ﺩ. ﻭ ﺍﺯ ﻗﻄﺮﻩ ﺩﺭ= ﺩﺭﻳﺎ ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﻣﺮﺍﺣﻞ ﺗﮑﺎﻣ&#= 65246; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #64380;ﻪ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ ﻭﺍﻟﻬﻰ ﻃﺒﺎﻳﻊ ﻭﺻﻔﺎ&#= 65173; ﺧﺎﺹ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ.ﻃﺒﻴﻌ&#= 65264; ﻫﺴﺘﻨﺪ'ﻭﻟﻰ ﻗﺎﺑﻞ ﮐﻨﺘﺮﻝ &= #65261;ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ'ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻣﻴﮑﻨﻨﺪ. ﺭﻭﺍﻥ ﺧﻮﺩ ﺁﮔﺎﻩ ﺫﻫﻨﻰ رﺍ'می ﺘﻮﺍﻥ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻳﺎ ﺑﺸﺮﻯ. ﺩﺍﻧﺴﺖ.ﮐﻪ ﻫﻨﻮﺯ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ.ﻭ ﻟﺎﺯﻡ ﺑ= ﺮﺍﻯ ﺍﺩﺍﻣﻪ ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ(ﺣﻴﻮﺍﻧﻰ)' ﻳﻌ= ;ﻨﻰ ﺣﻴﺎﺕ ﻭﺯﻧﺪﮔﻰ ﺩﺍﺭﺩ'ﻭﺧﺎﺹ ﺍﻧﻮﺍﻉ ﺣﻘﻴﺮ ﺣﻴﻮﺍﻧﻰ ﻧﻴﺴﺖ. ﻭﻟﺬﺍ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺣَﻴَﻮﺍﻥ ﺑﺎ(ﻓﺘﺢ ﺣﺮﻑ ﻳاء) ﻣﻴﮕﻮﻳﺪ.&#= 64400;ﻪ ﺟﻤﻊ ﺣﻴﺎﺕ ﻭﺯﻧﺪﮔﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺳﺎ&= #65247;ﮑﺎﻥ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺗﺪﺭﻳﺠﺎ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺭﻭﺣﻰ ﺗﺎ ﺭﻭح اﻟﻘﺪ= 587;' ﻭﭘﺎﻳﺎﻥ ﮐﻤﺎ&#= 65247;ﺎﺕ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨﺪ' ﮐﻪ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮﻭﻧﺪ.ﻭﻫﺮ ﺷﺎﻫﺪ ﺭﻭﺡ ﺍﻟﻘﺪس '(ﺭﻭﺡ ﺍﻟﻠﻪ) ﻣﻴﺒﺎﺷﺪ.ﻭﻧﻪ ﻫﺮﮐس ﮐﻪ ﻣﺎﺩ&#= 65197;ﺵ ﻧﺎﻡ ﺭﻭﺡ ﺍﻟﻠﻪ ﺑﺮﮐﺴﻰ &= #65169;ﮕﺬﺍﺭﺩ.ﮐﻪ ﺭﻭﺡ ﺍﺑﻠﻴس ﺃ&#= 65259;ﺮﻳﻤﻦ ﮔﺎﻫﻰ ﻧﻴﮑﻮ ﺗﺮ ﺍﺯ ﺁﻧﺎﻥ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺭﺍ ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﺮﺍﺣﻞ ﺭﻭﺣﻰ &= #65251;ﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎﮐﻨﻮﻥ ﻭﺗﺎ ﺃﺑﺪ' ﻣﺪﺑّﺮ ﻭ&= #65259;ﻤﺰﺍﺩ ﻭ ﺧﻠﺎﺻﻪ ﭘﺮﻭ&= #65255;ﺪﻩ ﺳﻮﺍﺑﻖ ﻳﻚ ﺭﻭﺡ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﺭﻭﺡ ﺩﺭ ﻫﺮ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻪ ﺑﺎﺷﺪ' ﺩﺭﺟﺎﺗ&= #65264; ﺍﺯ ﻋﻘﻞ ﺩﺍﺭﺩ'ﮐﻪ ﻋﻘﻞ ﻣﺎﺩﻯ ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﺻﻔﺎﺕ ﻣﻨﻔﻰ ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺳﺎﻟﮑﺎﻥ ﭘس ﺍ&#= 65199; ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﻧﻔس 'ﻭﮐﺴﺐ ﺗﺠ&= #65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎﻧﻪ'ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﭘﺎﮐﺴﺎ&= #65199;ﻯ ﺍﺯ ﻣﻌﺎﻳﺐ ﺭﻭ&= #65165;ﻥ'ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨﺪ ﺯﻳﺮﺍ ﺍﻣﮑﺎﻥ &= #65175;ﺰﮐﻴﻪ ﻣﻄﻠﻖ ﻧﻴﺴﺖ'ﮐ&= #65258; ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65176;ﻨﻬﺎﺋﻰ ﻫﺴﺖ.ﻭ ﻋﻤﻖ ﺑﻴﺸﺘﺮ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻴﺰ' ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻗﻮﻯ ﺗﺮ ﻟﺎﺯﻡ ﺍﺳﺖ' ﮐﻪ ﺍﻧﺴﺎﻥ ﻧﺪﺍﺭﺩ.ﻭﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺷﺎﻳﺪ ﻗ= ﺴﻤﺖ ﺩﻳﮕﺮﻯ ﺍﺯ ﭘﺎﮐﺴﺎﺯﻯ ﻣﻌ&#= 65166;ﻳﺐ ﺃﺯﻟﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﺭﻭﺡ &= #65191;ﻮﺩﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;' ﮐﻪ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺑ&= #65198;ﺳﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭘﻴﺎﻣﺒﺮ ﺑﺴﺎﻟﮑﺎﻥ ﺑﺎﺧﻮﺩ ﺗﻮﺻﻴﻪ ﻣﻴﮑﺮﺩﻩ'ﮐﻪ ﺑ&= #65166; ﻃﻬﺎﺭﺕ ﻭ ﭘﺎﮐﻰ ﺍﺯ ﺳﮑﺶ'ﻭ ﺑﺎ ﺫﮐﺮ ﺧﺪﺍ ﻭ ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ ﺩﻓﻊ ﺷﺮﻙ' ﻫﻤﺮﺍﻩ ﺗﻮﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺧﻮﺩ' ﭼﻮﻥ ﺑﺨﻮﺍﺏ ﺑﺮﻭﻧﺪ'ﺭﻭﺣﺸ&#= 65166;ﻥ ﺑﺂﺳﻤﺎﻥ ﻣﻴﺮﺳﺪ. ﻳﻌﻨﻰ ﺑﺂﺳﻤﺎﻥ ﻫﺎﻯ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 227;ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻭﻣﻠﮑﻮﺗﻰ ﻭ ﺳﻠﻮﮐﻰ ﭘﻨﺠﮕﺎﻧﻪ'ﻭ ﺩ&= #65261; ﻋﺎﻟﻢ ﺟﺒﺮﻭﺗ&#= 65264; ﻧﺨﺴﺖ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ ﺩﻭﻡ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ. ﺑﻠﮑﻪ ﺑﻤﻌﻨﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺍﺯ ﺗﻦ ﺟﺪﺍ ﺷﺪﻩ ﮐﻪ ﻣﺨﺎﻟﻔﻴﻦ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺘﻦ ﺗﻨﻔّ= 587; ﺍﻧﺴﺎﻥ ﺧﻮﺍﺏ ﺭﺍ' ﺩﻟﻴﻞ ﺑﻘﺎﻯ ﺭﻭﺡ ﺩﺭ ﺗﻦ ﻣﻴﺪﺍﻧﻨﺪ.ﺩﺭ ﻭﺍﻗﻊ ﺭﻭﺡ ﮐﻤﻴّﺖ ﻣﺎﺩﻯ ﺭﺍ ﻧﺪﺍﺭﺩ' ﮐﻪ ﻭﺟﻮﺩﻯ ﮐﻴﻔﻰ'ﻭ ﺍﺯ ﺟﻨس ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻭﻣﻠﮑﻮﺗی ﻤﻴﺒﺎﺷﺪ.ﮐﻪ ﺧﺮﻭﺝ ﺭﻭﺡ ﺍﺯ ﺗﻦ ﺑﺪﺭﺟﺎﺗﻰ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻫﻤﭽﻨﺎﻥ ﺣﺪﻭ&#= 65193;ﻯ ﺍﺯ ﺭﻭﺡ ﺩﺭ ﺗﻦ ﻫﺴﺖ. ﮐﻪ ﺍﺯ ﺧﻮﺍﺏ ﻣﺮﮒ ﺑﻴ&= #65194;ﺍﺭ ﻣﻴﺸﻮﻧﺪ.ﻭﺍﻟ&#= 1617;ﺎ ﻗﺎﻟﺐ ﺗﻬیه کرﺩﻥ ﻭﻣﺮﮒ ﻗﻄﻌﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺩﺭ ﻳﻚ= ﺧﻮﺍﺏ ﺳﺎﻟﻚ ﺩﺭ ﺟﺎﻳﮕﺎﻩ ﻋﺒﺎﺩﻯ ﻣﻴﻤﻴﺮﺩ. ﺿﻤﻨ&= #65166; ﺍﻳﻦ ﺭﻭﺡ ﺩﺭ ﺗﻦ ﻧﻴﺴﺖ'ﮐﻪ ﺗ= ﻦ ﺩﺭ ﺭﻭﺡ ﺧﻮﺩ ﻏ= ﺮﻗﻪ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺩﺭ ﻫﺮ ﺷﻬﻮﺩﻯ ﻧﻬﺎﺋ&#= 65264; ﺧﻮﺩ ﻗﻄﺮﻩﺍﻯ ﺩﺭ ﺩﺭﻳﺎ ﻣﻴﮕﺮﺩﺩ'ﮐﻪ ﺍﺯ ﻫﻤﺎﻥ ﺟﻨس ﺩﺭﻳﺎ ﻣﻴﺒﺎﺷﺪ.ﻭﺍﺯ ﻣﮑﺎﻧﻴﺰﻡ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺋﻢ ﺭﻭﺡ ﺩﺭ ﺗﻦ ﺍﻃﻠﺎﻋﻰ ﻧﺪﺍﺭﻳﻢ ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﺍﺯ(ﺫﺍﺗﻴّﺎA= 173;)ﺍﺳﺖ.ﮐﻪ ﺗﻔﮑّﺮ ﺩﺭ ﺁﻥ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﻣﮕﺮ&#= 65153;ﻧﭽﻪ ﺩﺭ ﺧﻮﺍﺏ ﻭﻳﺎ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺻﺤﺒﺖ ﺷﻮﺩ.<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺭﺳﻄﻮ(ﻧﻔس) ﺭﺍ ﻣﺒﺪﺃ ﻧﺨﺴ&= #65176;ﻴﻦ ﻭ ﺃﺷﺮﻑ ﺍﺯ (ﺭﻭﺡ) ﻣﻴﺪﺍﻧﺪ= .ﺃﺭﺳﻄﻮ ﺩﺍﻧﺸﻤﻨﺪﻯ ﻣﺎﺩﻯ ﻭ ﻓﻴﻠﺴﻮﻓﻰ ﻣﺨ&#= 65166;ﻟﻒ ﺟﻬﺎﻥ ﺭﻭﺡ ﻭ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﺳﺘﺎﺩﺵ ﺍﻓﻠ&#= 65166;ﻃﻮﻥ ﺑﺪﺍﻥ ﻣﻌﺘﻘﺪ ﺑﻮﺩ. ﺿﻤﻨﺎ ﺍﺧ= ﺘﻠﺎﻑ ﺍﺷﺨﺎﺹ ﺩﺭ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻔﺎﻅ'ﻣﺎﻧﻊ ﺍﺯ ﺭﺳﻴﺪﻥ ﺑﻤﻘﺼﻮﺩ ﺩﺭﺳﺖ ﮔﻮﻳﻨﺪﻩ ﻣﻴﺸﻮﺩ.ﻭﻟﻮ ﻧﻔس ﻳﺎ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺟﺎﻥ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﺑﺎ ﺭﻭﺡ ﮐﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺳﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﻧﺰﺩ ﮐﺎﻣﻠﺎﻥﺎﻟﻬ= 5264; ﺍﺳﺖ ﻓﺮﻕ ﺯﻳﺎ&= #65193;ﻯ ﺩﺍﺭﺩ. ﻭ ﺍﮔﺮ ﻫﻢ ﻳﮑﻰ ﺑﺎﺷﻨﺪ'ﭘس ﺍﺯ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264;'ﻭﺗﻐﻴﻴﺮ ﻣﺎﻫﻴّﺖ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﮔﺮﭼ&#= 65258; ﻧﻔس ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﻧﻮﻋﻰ ﻟﺎﺯﻡ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﺣﻴﻮﺍﻧﻰ ﻧ&= #65236;ﺶ ﻭ ﻧﻴﺰ ﺗﻨﻔّس &#= 65193;ﺍﺭﺩ.ﻭﻟﻰ ﺭﻭﺡ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﺩﺭ ﻣﺮﺍﺗﺐ ﺷﺎﻫﺪﺍﻥ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺗﺠﻠّﻴA= 166;ﺕ ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﻦ = ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ' ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺁﻣﺎﺩ&#= 65257; ﻭ ﻓﺮﺍﻫﻢ ﮐﺮﺩﻩﺍﻧﺪ.ﺩﺭ ﻋﺮﻓﺎﻥ ﺍﻳﺮﺍﻧﻰ ﺭﻭﺡ &= #65165;ﺯ ﺃﻣﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻣﺎﻫﻴّﺘﻰ ﺍﺯ &#= 65183;ﻨس ﻋﻮﺍﻟم اﻟﻬﻰ ﺩﺍﺭﺩ.ﻭ ﻫﻴﭻ ﮐ= ﺪﺍﻡ ﺍﺯ ﺻﻔﺎﺕ ﻣﺎﺩﻯ ﮐﻪ ﻣﻴﺸ&= #65256;ﺎﺳﻴﻢ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ.ﭼﻮﻥ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ ﻭ ﺍﺣﻮﺍﻝ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﻋﺎﺩﺍﺕ ﻭ ﺻﻔﺎﺕ ﺩﻳﮕﺮﻯ که ﻗﺮﺁﻥ ﮔﻔﺘ= 5258; ﺍﺳﺖ.ﭼﻮﻥ ﺭﻭﺡ ﺍﺯ ﺗﻮ(ﻣﺤﻤﺪ)ﻭ ﻳﺎ ﻫﺮ ﺍﻧﺴﺎﻧ&= #65264; ﺑﭙﺮﺳﻨﺪ' ﮐﻪ ﺭﻭح ﭽﻴﺴﺖ؟ ﺑﮕﻮ ﮐﻪ ﺭﻭﺡ ﺍﺯ ﺃﻣﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65267;ﻌﻨﻰ ﺩﺭ ﺭﺳﻴﺪﻥﺒﺮﻭﺡ ﺍﻟﻘﺪس ﻳﻚ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ'&= #65175;ﻨﻬﺎ ﻣﺸﻴّﺖ ﻭﻳﮋﻩ ﺍﻟﻬﻰ'ﻭ ﺃﻣﺮ ﻭ ﺩﺳﺘﻮﺭ ﺍﻟﻬی ﻠﺎﺯﻡ ﺍﺳﺖ.ﮐﻪ ﮐﺴﻰ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﻴﺪﺍ ﮐﻨﺪ'ﮐﻪ ﺑﺬﺍﺕ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻭ ﺍﺿﺎﻓﻪ ﻣﻴﮕﺮﺩﺩ. ﻭﺁﻳﻪ ﺍﺿﺎﻓﻪ ﻣﻴﮑﻨﺪ'ﭼﻮﻥ ﺷ&= #65252;ﺎ ﻋﻠﻢ ﮐﺎﻓﻰ ﻧﺪﺍﺭﻳﺪ.ﻳﻌﻨ&#= 65264; ﺁﮔﺎﻫﻰ ﺷﻬﻮﺩﻯ ﺍﺯ ﻣﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﻣﻘﺪﻣﺎﺗﻰ ﺍﻟ&#= 65260;ی ﺮﺍ ﻧﺪﺍﺭﻳﺪ' ﮐ= ﻪ ﺷﺎﻳﺴﺘﻪ ﺁﮔﺎﻫﻰ ﻭ ﺁﺷﻨﺎﺋﻰ ﺑﺎ ﺭﻭح ﺎﻟﻘﺪس ﮔﺮﺩﻳﺪ.ﺗﺎ ﺧﻮﺩ ﻧﻴﺰ ﺭﻭﺡ ﺍﻟﻘﺪس ﮔﺮﺩﻳﺪ. ﻭ ﻫﻤﻪ ﺳﺎﻟﮑﺎﻥ ﺍﺯ ﻫﻤﺎﻥ ﺭﻭﺯ ﻧﺨﺴﺖ ﻃﺎﻟﺐ ﺩﻳﺪﺍﺭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﻟﻘﺎﻯ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﻳﺎ ﻗﺎﺋﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﺷﺮﻭﻉ ﺁﮔﺎﻫﻰ ﻫﺎ ﻣﻴﺸﻮﺩ.ﻋﻘﻠﻰ ﻭ ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬﺎﻣﻰ.ﻭ ﺑﺮﺧﻰ ﺍﺯ ﻣﺤﻤﺪ ﻣﻴﭙﺮﺳﻴﺪﻧﺪ' &= #64344;س ﻗﺎﺋﻢ ﺁﻝ ﻣﺤﻤ&= #65194;'ﮐﻰ ﻇﻬﻮﺭ ﻣﻴﮑﻨﺪ؟ ﻳﻌﻨﻰ ﺍﻳﻦ ﺳﺎﻟﮑﺎﻥ ﻋﺠﻮ&#= 65245; ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﻫﻢ ﺍﮐﻨﻮﻥ ﻭﺯﻭﺩﺗﺮ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﻨﺪ. ﮐﻪ ﺷﺎﻳﺪ ﺳﺎﻟﻚ ﻧﺒﻮﺩﻧﺪ'ﻭﻳﺎ ﻣﻘﺪﻣﺎﺕ ﺷﻬﻮﺩﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻣﻌﺮﻭﻑ ﺑﭙﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺍ ﻧﺪﺍﺷﺘﻨﺪ.ﺩﺭ ﻋﻠﺎﻣﺖ ﺩﺭﺳﺘﻰ ﺧﻮﺍﺏ ﻣﻴﮕﻮﻳﻨﺪ' ﺑﺸﺮﻁ ﺍﻳﻨﮑﻪ ﺷﮑﻢ ﭘﺮ ﻧﺒﺎﺷﺪ.ﮐﻪ ﺧﻮﻥ ﺩﺭ ﻣﻌﺪﻩ ﻭ ﺭﻭﺩﻩ ﻫﺎ ﻣﺸﻐﻮﻝ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ' ﻭ ﮐﻤﺘﺮ ﻧﺼﻴﺐ ﻣﻐﺰ ﺁﻧﺎﻥ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﮔ&= #65198; ﺧﺮﺍﺑﻰ ﺩﺭﻣﻐﺰ ﻫﻢ ﺑﺎﺷﺪ' ﮐﻤﺘﺮ ﻣ= ﻐﺰ ﻭﺍﻋﺼﺎﺏ ﺁﻧﺘﻦ ﻣﻨﺎﺳﺐ ﺩﺭﻳﺎﻓﺘﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﭘس ﺗﻦ ﺳﺎﻟﻢ ﻭ ﺧﻮﻥ ﮐﺎﻓﻰ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﻣﺤﺘﻮ= 5267;ﺎﺕ ﻟﺎﺯﻡ ﺧﻮﻥ ﺑﺎﻳﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﭼﻮﻥ ﺍﻭ= ﮐﺴﻴﮋﻥ ﻭ ﻓﺴﻔﺮ ﻭ ﮐﻠﻮﮐﻮﺯ ﻗﻨﺪ'ﻭ ﺷﺎﻳﺪ ﻣﻮﺍﺩ ﺩﻳﮕﺮﻯ ﮐﻪ ﻫﻨﻮﺯ ﺍﺯ ﺍ= ﺳﺮﺍﺭ ﮐﺸﻒ ﻧﺸﺪﻩ ﻋﻠ&= #65250; ﺑﻴﻮﻟﻮﮊﻯ ﻣﻴ&#= 65170;ﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻧﻴﺰ ﻣﻴﮕﻮﻳﺪ'ﻣﻤﮑ&#= 65254; ﺍﺳﺖ ﺧﻮﺍﺏ ﺷﺎﻳﺴﺘﻪ ﺻﺎﺣﺒﺶ ﻧﺒﺎﺷﺪ.ﻭﻟﻰ ﺧﻮﺩﺵ ﺑﺮﺍﻯ ﺩﻳﮕﺮﻯ ﺧﻮﺍﺏ ﺭﺍ ﺩﻳﺪﻩ ﺑﺎﺷﺪ.ﭼﻮﻥ ﻃﻔﻠﻰ ﮐﻪ ﺑﺮﺍﻯ ﻭﺍﻟﺪﻳ&#= 65254; ﺧﻮﺩ ﺧﻮﺍﺏ ﻣﻰ ﺑﻴﻨﺪ. ﺍﻣﺎﻡ ﺻ= ﺎﺩﻕ ﻋﺎﺭﻑ ﻧﻴﺰ ﻣﻴﮕﻮﻳﺪ'ﺧﻮﺍ&#= 65167; ﺳﻬﻤﮕﻴﻦ ﻭ ﻫﻮ&= #65247;ﻨﺎﻙ' ﺗﺄﻭﻳﻠﺶ ﺑﻌﮑس ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺯﻳﺮﺍ ﻏﻢ ﻋﻠﺎﻣﺖ ﺷﺎﺩﻯ &= #65251;ﻴﺒﺎﺷﺪ.ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺧﻮﺍﺏ ﺑﺪ ﻧﺘﻴﺠﻪ ﻏﻠﺒﻪ ﺻﻔﺎﺕ ﺟﺴﻤﺎﻧﻰ ﺷﺨﺺ &= #65165;ﺳﺖ'ﻭﺩﺍﺭﺍﻯ ﺗﻌﺒﻴﺮ ﻭﻣﻌﻨﻰ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺍﻯ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻧﻴﺴﺖ. ﻭ ﺍﮔﺮ ﺑﺎﺷﺪ ﻣﻌﻨﻰ ﻗﻬﻘﺮﺍﺋﻰ ﻭﮐﺎﺭﻣﺎﺋﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261; ﺟﻬﻨّﻤﻰ ﭘس ﺍ= 5199; ﻣﺮﮒ ﺍﻧﺴﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺩﺭ ﻗﺪﻳﻢ ﺻﻔﺎﺕ ﺗﻦ ﺍﻧﺴ&= #65166;ﻥ ﺭﺍ ﺩﺭ ﭼﻬﺎﺭ ﮔﺮﻭﻩ ﻋﻤﺪﻩ ﻣﻴﮕﻔﺘﻨﺪ.ﻭ ﺩ&= #65197; ﺳﺮﺯﻣﻴﻦ ﭼﻴﻦ ﺍﺯ ﺩﻭﺍﺯﺩﻩ ﺣ&= #65268;ﻮﺍﻥ'ﺗﺸﺒﻴﻪ ﺻﻔﺎﺕ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺩﺭ ﻓﺎﻟﮕﻴﺮﻯ &= #65261; ﻃﺎﻟﻊ ﺑﻴﻨﻰ ﺑﮑﺎﺭ ﻣﻴﺒﺮﻧﺪ.ﻭ ﺣﺘﻰ ﺑﺮﺟﻬﺎﻯ ﺗﻘﻮﻳﻢ ﻭ ﺳﺎﻝ ﺭﺍ ﺩﺭ ﺩﻭﺍﺯﺩ&= #65257; ﺣﻴﻮﺍﻥ ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ ﺗﺼﻮﺭ ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﺍﺯ ﺳﺘﺎﺭﮔﺎﻥ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﻣ= ﻴﮑﺮﺩﻧﺪ .ﻭﺍﻧﺴﺎﻥ ﭼﺎﻕ ﺧﻮﺍﺏ ﺭﻗﺺ ﻣﻰ ﺑﻴﻨﺪ'ﻭ ﺍﻧﺴﺎ&= #65253; ﻟﺎﻏﺮ ﺻﻔﺮﺍﻭﻯ ﻣﺰﺍﺝ ﺧﻮﺍﺏ ﺍﻭﺭﺍ ﺁﺗﺸﻴﻦ ﻣﻰ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﻳﻦ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ'&= #64400;ﻪ ﻧﺴﺒﺖ ﭘﺎﮐﻰ ﻳﺎ ﻧﺎﭘﺎﮐﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺳﺖ'ﮐﻪ ﺍﻳﻦ ﺻ= ﺤﻨﻪ ﻫﺎﻯ ﻣﺘﻔﺎﻭﺕ ﺭؤﻳﺎﺋﻰ ﺭﺍ ﺩﺍﺭﻧﺪ . ﻭﺍﻟّﺎ ﺷﺮﺍﻳ= 5218; ﻣﺤﻴﻄﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﻮﺍﺏ'ﺍﺯ ﮔﺮﻣﺎ ﻭ ﺳﺮﻣﺎ ﻭ ﻳﺎ ﺟﻨﺠﺎﻝ ﻭ ﮐﻤﺒﻮﺩ ﻫﻮﺍ ﻭ ﺍﮐﺴﻴﮋﻥ'ﻭ ﻳﺎ ﺗﺸﻨﮕﻰ ﻭ ﺧﺴﺘﮕﻰ ﻭ ﺷﺮﺍﻳﻂ ﻧﺘﻴﺠ&#= 65258; ﻋﺒﺎﺩﺍﺕ ﺳﺎﻟﻚ'ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺍﻧﺴﺎﻥ ﻣؤثّž= 5; ﺍﺳﺖ.ﮐﻪ ﺷﺎﻳﺪ ﻋﺒﺎﺩﺕ ﻃﻮﻟﺎﻧﻰ ﺳﺎﻟﻚ ﺩﺭﻧﻴﻤ&#= 65258; ﻫﺎﻯ ﺷﺐ'ﻭ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺧﻮﻳﺸﺘﻦ ﻭ ﺭﻓﺎﻩ ﻃﻠﺒﻰ'ﺑﻬﺘﺮﻳ&#= 65254; ﺷﺮﺍﻳﻂ ﺭؤﻳﺎ= 5259;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺭﺍ ﺗﺄﻣﻴﻦ ﻣﻴﮑﻨﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻓﻀﻞ ﻭﻓﻀﻴﻠﺖ ﺧﻮﺍﺏ ﺍﻓﺮﺍﺩ ﻧﺴﺒﺖ ﺑﻬﻢ' ﺑﺴﺘﻪ ﺑﺎﺣﻮﺍﻝ ﺭﻭﺍ&#= 65255;ﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﺷﺨﺺ ﻣؤﻣﻦ ﺍﻭﻡ ﮐﻨﻨﺪﻩ ﻭ ﺳﺎﻟﻚ'ﺩﺭ ﺣﺎﻝ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍﺳﺖ. ﻭ ﻳﺎ ﺍﻧﺴﺎﻥ ﮐﺎﻓﺮ &= #65261;ﻣﻨﮑﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ' ﻭ ﺩﺭ ﺯﻧﺪﮔﻴﻬﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ'ﻭﺣ&= #65176;ﻰ ﻣﻨﮑﺮ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﺑﺮﺧ&= #65264; ﻋﺮﻓﺎ ﺁﺧﻮﻧﺪ&#= 65259;ﺎﻯ ﻗﺸﺮﻯ ﺭﺍ ﮐﺎﻓﺮ'ﻭﺣﺘﻰ ﻣﺸﺮﻙ ﺧﺪﺍ ﻣﻴ&= #65194;ﺍﻧﻨﺪ. ﺯﻳﺮﺍ ﻣﻨﮑﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭﺗﻨﻬﺎ ﺧﻮﺍﺳﺘﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ&#= 65191;ﺪﺍﻭﻧﺪ ﻫﺴﺘﻨﺪ.ﻭ ﺑﺎ ﺃﻧﺪﻙ ﻋﺒﺎﺩﺍﺕ ﻗﺸﺮﻯ' ﺧﻮﺩﺭﺍ ﺭﺳﻴﺪﻩ ﺑﺨﺪﺍ ﻭﻣؤﻣﻦ ﻣﻴﺪﺍﻧﻨﺪ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّﻢ ﻫﺴﺘﻨﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭﺯﻫﺎ ﺻ&= #65166;ﺋﻢ ﻭ ﺷﺒﻬﺎ ﻗﺎﺋﻢ = ﺑﺎﺷﻨﺪ.ﻟﺬﺍ ﺧﻮﺍﺏ ﻃﺒﻘﺎﺕ ﻣﺪﻋﻰ ﺍﻳﻤﺎﻥ ﺭﺍ ﭼﻨﻴﻦ ﮔﻔﺘ&= #65258;ﺍﻧﺪ.ﭼﻮﻥ ﺧﻮﺍﺏ ﻗﻀﺎﺕ ﻭ ﺧﻮﺍﺏ ﻓﻘﻬﺎ' ﻭ ﺧﻮﺍﺏ ﻋﻠﻤﺎ ﻭ ﺧﻮﺍﺏ ﺍﻧﺴﺎﻥ ﺑﺮﺩﻩ ﻳﺎ ﺁﺯﺍﺩ'ﻭ ﺣﺘﻰ ﺧ= ﻮﺍﺏ ﻣﺮﺩ ﻭ ﺧﻮﺍﺏ ﺯ= ﻥ'ﻭ ﺧﻮﺍﺏ ﻣﺴﺘﻮﺭﺍﻥ ﺳﺎﻟﻚ ﺩﺭﺳﺘﺮ &= #65261; ﭘﺮﺩﻩ ﻋﺰﻟﺖﮔﺎﻩ ﺳﻠ&#= 65262;ﮐﻰ ﻭﮔﻤﻨﺎﻣﻰ ﺧﻮﺩ. ﻭ ﻳﺎ ﺧﻮﺍﺏ ﻓﺎﺳﻘﺎﻥ ﻭ ﺧﻮ&= #65165;ﺏ ﺗﻮﺍﻧﮕﺮﺍﻥ ﺷ&#= 65198;ﻭﺗﻤﻨﺪ' ﻳﺎ ﺑﺎ ﺗﻦ ﻧﻴﺮ= ﻭﻣﻨﺪ ﻳﺎ ﺿﻌﻴﻒ'ﻭ ﺧﻮﺍﺏ ﺩﺭﻭﻳﺸ&#= 65166;ﻥ ﻭ ﺧﻮﺍﺏ ﺑﺎﻟﻐﺎﻥ ﻭ ﻧﺎﺑﺎﻟﻐﺎﻥ ﺩﺭ ﺭﺷﺪ ﺟﺴﻢ ﻭ ﻋﻘﻞ ﻭﺍﻋﺼﺎﺏ.ﻭ ﻳﺎ ﻧﺎﺑﺎﻟﻐﺎﻥ ﻋ&#= 65240;ﻞ ﺍﻟﻬﻰ ﺩﺭ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ ﺑﺨﺼﻮﺹ ﺑﻠﻮﻍ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65261; ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻣﻴﮕﻮﻳﺪ'ﻣﻴﺎ&#= 65253; ﺍﻳﻦ ﻃﺒﻘﺎﺕ ﺑﺎﺯ ﺧﻮﺍﺑﻬﺎﻯ ﺷﺮﻳﻒﻭ ﺃﺷﺮﻑﻭ ﻣﻘﺎﻣﺎﺕ ﺑﺮﺗ&#= 65198; ﺍﺯ ﻗﺒﻞ ﻫﺴﺘﻨﺪ.ﻭ ﺍﻭ ﻗﻀﺎﺕ ﺷﺮﻉ ﻭ ﻓﻘﻬﺎ ﻭ ﺁﺧﻮﻧ&= #65194;ﻫﺎﻯ ﻗﺸﺮﻯ ﺭﺍ'ﺩﺭ ﺑﺪﺗﺮﻳﻦ ﺧﻮﺍﺑﻬﺎ ﻣﻴﮕ&#= 65262;ﻳﺪ.ﮐﻪ ﮐﺎﺑﻮﺳﻬﺎﻯ ﺑﺪﺗﺮﻯ ﺩﺍﺭﻧﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭﻭﻳﺸﺎﻥ ﻭ ﺑﺎﻟﻐﺎﻥ ﻣﺮ&= #65165;ﺗﺐ ﺗﺠﻠﻴّﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﺑﻬﺘﺮﻳﻦ ﺧﻮﺍ&#= 65167; ﻣﻴﺪﺍﻧﻨﺪ.ﻭ(ﺧ&= #65262;ﺍﺏ ﻣﺮﺩﺍﻥ ﺑﺮﺧﻮﺍﺏ ﺯﻧﺎ&#= 65253;) ﺗﺮﺟﻴﺢ ﻣﻴﺪﻫﻨﺪ.ﺯﻳﺮ&#= 65165; ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65207;ﻬﻮﺍﻧﻰ ﺯﻧﺎﻥ ﻣﻌﻤﻮﻟﺎ ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﺮﺩﺍﻥ ﺍﺳﺖ.ﻭ ﻣﻄﻠﻘﺎ ﺗﻔﺎﻭﺕ ﺑﻴﻦ ﺯﻥ ﻭﻣﺮﺩ ﺩﺭ ﺭ= ؤﻳﺎ ﻧﻴﺴﺖ. ﻣﮕﺮ ﺩﺭﺟﻪ ﻧﺎﭘﺎﮐ&#= 65264; ﺭﻭﺍﻥ'ﻭ ﺗﻮﺟّ&#= 65258; ﺑﻴﺸﺘﺮ ﻫﺮﻳﻚ &= #65169;ﺎﻣﻮﺭ ﺳﮑس ﻭﺷﻬﻮﺕ.ﻭﺯﻥ ﻭﻣﺮﺩ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑﺎﺗﻔﺎﻭﺗﻬﺎ= 5263; ﺳﻠﻮﮐﻰ ﺧﻮﺩ'ﺑ&= #65198;ﺣﺴﺐ ﻧﺎﭘﺎﮐﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﻳﺶ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﻨﺪ.ﻭ ﭘﻴﺎﻣﺒﺮ ﮐﺎﻣ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ ﺭﺍ(ﻣرء) ﻭﺯﻥ ﺭﺍ (ﻣﺮأه) ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﻫﻤﺎﻥ ﻣﺮﺩ ﻓﺎ&= #65197;ﺳﻰ ﻭ ﺑﺎ ﻣﺮﻭّﺕ ﻭ ﻣﺮوءﺖ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﺮﺩﻯ ﺑﺎﺭﺍﺩﻩ ﺭﺳﻴﺪﻥ ﺑﻨﻬﺎﻳﺖ ﮐﻤﺎﻟﺎﺕ ﻣﻴﺴّﺮ ﺷﻬﻮﺩ= 5263; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﺩﺭ ﺗﺸﺒﻴﻪ ﻭﺗﻤثیلی ﺳﻤ᥵= 0;ﻮﻟﻴﻚ ﻭﻣﻄﺎﻟﺐ ﻣﻨﻘﻮﻝ ﺍﺯ ﭘﻴﺎﻣﺒﺮ'ﻣﻌﻤ&#= 65262;ﻟﺎ ﺯﻥ ﻣﻴﮕﻔﺘﻨﺪ' ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﺩ ﺑﺎﺷﺪ.ﻫﻤﺎﻥ ﻓﺮﻗﻰ ﮐﻪ ﺩﺭ ﻓﺎﺭﺳﻰ ﺑﻴﻦ (ﺁﻗﺎ ﻭ ﺁﻏﺎ) ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ ﺩﺭ ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﻣﻘ&#= 65166;ﻡ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﮐﻪ ﺩﺭ ﻣﻠﺎﻗﺎﺕ ﺻﻮﺭﺕﻧﮕﺮﺍﻥ ﺍﻭ ﺩﻳﺪﻡ'ﻣﻘﺎﻡ ﻣﺮﺗﻀﻮﻯ ﺭﺍﻫﻨﻤﺎﻯ ﻣﻦ &= #65165;ﻳﺸﺎﻥ ﺭﺍ(ﺁﻗﺎ ﻣﺼﻄﻔﻰ)ﻣﻌﺮﻓ&#= 65264; ﮐﺮﺩ ﻭﻫﻤﺎﻥ (ﻫﺨﺎﻯ) ﺯﺭﺩﺷﺘﻰ ﻫﺨﺎﻣﻨﺸﻴﺎﻥ ﻳﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ. ﭘس ﻓﻀﻴﻠﺖ ﻭ ﺑﺮﺗﺮﻯ ﺩﺭ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ' ﺩﺭﺟﻪ ﭘﺎﮐﻰ ﻋ&= #65252;ﻴﻖ ﺗﺮ ﻧﻔس ﻭ ﻧﺎﺧﻮﺩﺁﻭﺍﻩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﻭ ﺍﻧﺴﺎﻧﻰ ﺩ&= #65239;ﻴﻘﺎ ﻣﺎﻧﻨﺪ ﻫﻢ ﻧﻴﺴﺘﻨﺪ.ﻓﻀﻴ&#= 65248;ﺖ ﻓﻀﻞ ﻭ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷ&#= 65176;ﻦ ﺍﺳﺖ.ﺍﺯ ﻓﻀﺎﺋ&= #65246; ﺷﻬﻮﺩﻯ'ﺩﺭ ﺑﻴﺸﺘﺮﻯ ﻋﻘﻠﻰ ﻭﻧﻪ ﻣﺎﻝ ﻭ ثرﻭﺕ ﻭﻣﻮﻗﻌﻴّﺘﻬA= 166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺑﻴﺸﺘﺮ ﮐﻪ ﺍﻳ&= #65254; ﺍﺯ (ﻓﻀﻮﻟﺎﺕ) ﺍ= ;ﺳﺖ ﻭﻧﻪ(ﻓﻀﺎﺋﻞ). ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭﺑﺎﺯﮔﺸﺖ ﺑ&#= 65192;ﻠﻖ ﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺘ&= #65256;ﺪ'ﻫﻤﭽﻨﺎﻥ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ ﻭﺗﺰﮐﻴﻪ ﻧﻔس ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65255;ﺪ.ﮐﻪ ﺑﻴﺶﺍﺯ ﺣﺪّ ﮐ&#= 65236;ﺎﻳﺖ ﭘﺎﮐﺴﺎﺯﻯ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﺮﺩﻩﺑ= 5166;ﺷﻨﺪ. ﮐﻪ ﻓﻀﺎﻳﻞ ﺷﻮ&= #65165;ﺑﻰ ﺩﺭ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗﺮﻯ'ﻭ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑﻴ= 5208;ﺘﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. ﮐﻪ ﻣﺎﻧﻨﺪ ﺍﮐﻨﻮﻥ ﺑﺸﺮﻯ'ﺩﻳﺮﮐﺮ&#= 65193;ﻯ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ'ﮐﻪﺣﺘ&#= 65252;ﺎ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ.ﺗﺎ ﻭﻳ&= #65200;ﺍﻯ ﻭﺭﻭﺩ ﺑﻨﻮﻉ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ'ﺑﻬﺸﺖ ﺳﻮ&= #65249; ﺍﻧﺘﻈﺎﺭ ﻋﺮﺷﻰ ﺩﺍﺭﻧﺪ'ﮐﻪ ﻧﻴﺎﺯ ﺑﺘﻮﻟﺪ&#= 65165;ﺕ ﺟﻬﺎﻥ ﻧﺪﺍﺭﺩ. ﻭﺑﻰ ﻧﻬﺎﻳﺖ ﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ' ﺗﺎ ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟﻠﻪ ﺩﺭ ﭘﻴﺶ ﺭﻭﻯ ﺗﮑﺎﻣﻞ ﻫﺮ ﺭﻭﺣﻰ' ﺣﺘﻰ ﺍﺭﻭﺍﺡ ﺃﺗﻤﻬ&#= 65166; ﻭ ﮔﻴﺎﻫﺎﻥ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻣﻨﮑﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺑﺎﻳﺪ ﻓﺮﻣ&= #65166;ﻥ(ﮐﻦ ﻓﻴﮑﻮﻥ ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ) ﺭﺍ ﺍﺟﺮﺍ ﻧﻤﺎﻳﻨﺪ . <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺍﺳﺘﺎﻥ ﮔﻮﺍﻫﻰ ﻳﻚ ﻣﺮﺩ ﻣﻌﺎﺩل ﺪﻭ ﺯﻥ ﺍﺯ ﻧﻈﺮ ﻗﻀﺎﺋﻰ ﻧﻴﺴﺖ.ﮐﻪ ﮔﻮﺍ&= #65259;ﺎﻥ ﮐﻮﺩﻙ ﻭﺣﺘﻰ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﺩﻟﺎﺋﻞ ﻣﺎﺩﻯ &= #65193;ﻳﮕﺮ'ﻧﻴﺰ ﻟﺎﺯﻡ ﻭ ﻳﮑﺴﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﺑﺮ&= #65165;ﻯ ﻃﺮﺩ ﺳﺎﻟﻚ ﻣﺨ&= #65166;ﻟﻒ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴ&#= 65198;<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>'<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 400;ﻪ ﺩﻳﮕﺮﺍﻥ ﺑﭙﻴﺮ ﮔﺰﺍﺭﺵ &= #64400;ﺮﺩﻩ ﺑﺎﺷﻨﺪ. ﺁﻧﮕﺎﻩ ﮔﻮﺍﻫﻰ ﺩﻭﻣﺮﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ'ﮐﻪ ﭼﻨﻴﻦ ﺍﺗّﻬﺎﻣﻰ ﺑﺴﺎﻟﮑﻰ ﺑﺰﻧﻨﺪ'ﻭ ﻳﺎ ﭼ= ﻬﺎﺭ ﺯﻥ ﻳﻌﻨﻰ ﭼﻬﺎﺭ ﺳﺎﻟﻚ ﻏ&= #65268;ﺮ ﮐﺎﻣﻞ ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﺩ ﺑﺎﺷ&= #65256;ﺪ' ﺑﺮﺍﻯ ﭘﻴﺮ ﮐﺎﻓی اﺳﺖ ﺑﺎ= 5261;ﺭ ﮐﻨﺪ ﺍﻧﺤﺮﺍﻑ ﺩﺭ ﺳﺎﻟﻚ ﻫﺴﺘﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﺑﺎﺯ ﭘﻴﺮ ﺁﺯﺍﺩﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺩ'ﻫﺮﮔﻮﻧ&#= 65258; ﺗﺼﻤﻴﻤﻰ ﺑﮕﻴﺮﺩ'ﻃﺮﺩ ﻭ&= #65219;ﻠﺎﻕ ﺑﺪﻫﺪ'ﮐﻪ ﺳﻪ ﺑﺎﺭ ﻗﺎﺑﻞ ﺑﺎﺯﮔﺸﺖ ﻭﺗﻮﺑﻪ ﻣﺠﺪﺩ ﻫﺴﺖ.ﻭ ﻳﺎ ﺑﺒﺨ= ﺸﺪ ﻭﻫﺮ ﻣﺠﺎﺯﺍﺗﻬﺎﻯ ﻋﺒﺎﺩﻯ ﺑﺴﺎﻟﻚ ﺑﺪﻫﺪ. ﻣﺮﺩﻡ ﺩﺭ ﺍﺧﺘﻠﺎﻓﺎﺕ ﻗﻀﺎﺋﻰ ﺧﻮﺩ' ﻣ= ﻴﺘﻮﺍﻧﻨﺪ ﮐﺴﻰ ﺭﺍ ﮐﻪ ﻫﺮ ﺩﻭ ﻃﺮﻑ ﻧﺰﺍﻉ ﺑﺼﺪﺍﻗﺖ ﻭ ﺑﻰ ﻃﺮﻓﻴﺎﻭ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺭ&#= 65255;ﺪ ﺍﻧﺘﺨﺎﺏ ﺑﻨﻤﺎﻳﻨﺪ.ﺁﻧ&#= 64405;ﺎﻩ ﻫﺮﭼﻪ ﺍﻳﻦ ﺩﺍ&= #65261;ﺭ ﺑﮕﻮﻳﺪ' ﻫﻤﺎﻥ ﻭﺍﺟﺐ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻟﺎﻃﺎ= 5227;ﻪﻣﻴﺒﺎﺷﺪ. ﺣﺘﻰ ﺍﮔﺮﻣﺘﺨﺼﺺ ﻗ&#= 65166;ﻧﻮﻥ ﻭ ﻋﻠﻮﻡ ﻧﺒﺎﺷﺪ.ﻭﺟﺎﻣ&#= 65228;ﻪ ﻫﺎ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻗﻮﺍﻧﻴﻨﻰ ﺗﺼﻮﻳﺐ ﮐﻨﻨﺪ' ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺑﺎﻳﺪ ﺑﭙﺬﻳﺮﻧﺪ. ﭼﻮ&= #65253; ﺩﺭ ﺭﮊﻳﻢ ﺧﻮﺩ = ﺭﺃﻯ ﺩﻣﮑﺮﺍﺗﻴﻚ ﺩ&#= 65165;ﺩﻩﺍﻧﺪ. ﻭﺣﺘﻰ ﺍﮔﺮﻧﺨﻮﺍﺳﺘ= 5258; ﺑﺎﺷﻨﺪ'ﺍﺯ ﺣﻖ = ﺭﺃﻯ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨﻨﺪ'ﺑﺎﻳﺪ ﺑﭙﺬﻳﺮﻧﺪ'ﻭﻳ&#= 65166; ﺟﺎﻣﻌﻪ ﺧﻮﺩﺭﺍ ﻋﻮﺽ ﮐ&= #65256;ﻨﺪ ﻭﺍﻳﻦ ﺍﻣﻮﺭ ﺭﺑﻄﻰ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺧﺪﺍﻭﻧﺪ ﻧﺪﺍ&#= 65197;ﺩ. ﮔﺮﭼﻪ ﺑﺎﺯ ﺗﺪ&= #65169;ﻴﺮ ﺍﻟﻬﻰ ﺩﺭ ﻫﻤﻪ ﺍﻣﻮﺭ ﻭﻣﻮﺟﻮﺩﺍﺕ' ﻭﺟﻮﺩ ﺩﺍﺭﺩ.<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻴﮕﻮﻳﻨﺪ (ﺧﻮﺍﺏ ﮐﻮﺩﻙ ) ﺗﺄﻭﻳﻞ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﻣﻴﺘﻮﺍﻧﺪ ﻣﺒ&#= 65268;ّﻦ ﭘﺮﻳﺸﺎﻧﻰ ﺭﻭﺍﻥ ﻃﻔﻞ ﻳﺘﻴﻢ ﻭﮔﺮﺳﻨﻪ ﻭ ﺳﺘ&= #65252;ﺪﻳﺪﻩ'ﻭﻳﺎ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺍﻭﺁﺷﺎﺭﻯ ﺭﺍ ﺑﺎﺧﻮﺩ ﺩﺍﺭﺩ. = ﻭ ﺑﺨﺎﻃﺮ ﻓﺸﺎﺭ ﺁﻧﻬﺎ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺮؤﻳﺎA= 263; ﻃﻔﻞ ﻣﻴﺮﺳﺪ. ﻭ ﻣﻴﮕﻮﻳﻨﺪ ( ﺧﻮﺍﺏ ﺍﻧﺴﺎﻥ ﻣُﺠﻨِﺐ) ﮐﻪ ﺗ&#= 65216;ﻌﻴﻒ ﺟﻨﺴﻰ ﺩﺭ ﺭﻭﺍﻥ ﺩﺍﺭﺩ.ﻭﻳﺎ (ﺯﻥ ﺣﻴﺾﻭ ﻣﺴﺖ) ﮐﻪ ﺍﺻﻠﻰ ﻧﺪﺍﺭﺩ.&= #64400;ﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﮔﺮ ﺳﺎﻟﻚ ﺑﺎﺷﻨﺪ'ﺑﺎﻳﺪ ﺣﺎﻟﺖ ﻋﺎﺩﻯ ﺩﺭ ﺟﺴﻢ ﭘﻴﺪﺍ ﮐﻨﻨﺪ. ﻭﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻧﺒﻮﺩﻥ ﺣﻴﺾ ﻭﺿﻌﻒ'ﺑﺎﺯ ﺧﻮﺍﺏ ﺁﻧﻬﺎ ﺗﮑﺎﻣﻠﻰ ﻧﻴﺴ&#= 65174;'ﮐﻪ ﺧﻮﺍﺏ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﺁ&= #65267;ﻨﺪﻩ ﺑﺪﺗﺮ ﺁﻧﻬﺎ ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺑﺎﺯ ﺧﻮﺍﺏ ﺍﻳﻦ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻧﺎﭘﺎﻙ ﺭﺍ ﺩﺭ&= #65203;ﺖ ﻣﻰ ﺩﺍﻧﺪ.ﺯﻳﺮﺍ ﮐﺎﺭ ﺭﻭﺍﻥ ﺭﺑﻄﻰ ﺯﻳﺎﺩ ﺑﺤﻴﺾ ﺯﻧﺎﻥ'ﮐﻪ ﺍﻣﺮ&= #65263; ﻃﺒﻴﻌﻰ ﺍﺳﺖ'ﻭ ﻳﺎ ﻣﺠﻨﺐ ﺑﻮﺩﻥ ﺳﺎﻟﮑﺎﻥ'ﮐﻪ ﺃﻏﻠﺎﺏ ﺍﺿﻄﺮﺍﺭﻯ ﺍﺳﺖ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺎﻃﻞ ﮐﻨﻨﺪﻩ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺑﺎ ﻏﺴﻞ ﺟﻨﺎﺑﺖ ﺳﺎﻟﻚ ﻧﻮﻋﻰ ﻏﺴﻞ ﺗﻮﺑﻪ ﺳﻠﻮﮐﻰ ﻣﺠﺪﺩ ﻣﻴﮑﻨﺪ.ﻭ ﺍﺑﺮﺍﺯ ﻧﺪﺍﻣﺖ ﮐﻪ ﺗﺮﻙ ﺗﻔﮑّﺮ ﺩﺭ ﺍﻣﻮﺭ ﺷﻬﻮﺍﻧﻰ ﺭﺍ ﮐ&= #65198;ﺩﻩ ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ'ﻣﻌﺼﻮ&#= 65249; ﺍﺯ ﻫﺮ ﻣﻌﺼﻴﺖ ﻳﺎ ﺳﺮﮐﺸﻰ ﻣﻴﺒﺎﺷﻨﺪ.ﻭﻣ&#= 65212;ﻮﻥ ﺍﺯ ﻫﺮ ﻗﻬﻘﺮﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻫﺴ&#= 65176;ﻨﺪ. ﺍﮔﺮ ﺧﻮﺍﺏ ﻣﺴ&= #65248;ﻤﺎﻥ ﺑﺮﺗﺮ ﺍﺯ ﺧﻮﺍﺏ ﮐﺎﻓﺮ ﮔﻔﺘﻪﺍﻧﺪ'ﻭﻗ&#= 65176;ﻰ ﺩﺭﺳﺖ ﺍﺳﺖ'ﮐﻪ ﻣﺴﻠﻤﺎﻥ ﻭﺍﻗﻌﺎ ﺳﺎﻟﻚ ﺩﺭﺗﺴﻠﻴﻢ ﺑﺎﺷﺪ.ﺣﺘﻴﺎﮔ&#= 65198; ﺩﺭ ﺩﻳﻦ ﺍﺳﻠﺎﻡ ﻧﺒﺎﺷﺪ.ﮐﻪ ﺗﻤ&= #65166;ﻡ ﻣﺬﺍﻫﺐ ﺍﺳﻠﺎﻡ ﻭﺩﻳﮕ&#= 65198; ﺍﺩﻳﺎﻥ ﻣﺨﺎﻟﻒ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﭘس ﻣﺸﺮﻙ ﺑﺪﺗ&#= 65198;ﺍﺯ ﮐﺎﻓﺮ ﻣﻴﺒﺎﺷﻨﺪ ﻭﺍﻟّﺎ ﻣﺴﻠﻤﺎﻥ ﻭ ﻳﻬ&= #65262;ﺩﻯ ﻭﺯﺭﺩﺷﺘﻰ ﻭ ﻫﻨﺪﻭﺍﻥ ﻭ ﻏﻴﺮﻩ'ﮐﻪ ﺷﺎﺧﻪﻫﺎﻯ ﭘﻨﺞ ﻃﺮﻳﻘﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﻫﺎ ﻣﻴ&= #65170;ﺎﺷﻨﺪ' ﻫﺮﻳﻚ ﺩﺭﺟﺎﺕ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ( اسم و ﺻﻮﺭﺕ ﻳA= 166; ﻧﻮﺭ ﻭﻳﺎ ﻋﺮﺵ) ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﻧﺪ.ﻭﻣﺎﻧ&#= 65256;ﺪ ﮐﻠﺎﺳﻬﺎ ﻭﻣﺮﺍﺣﻠﻰ ﺍﺯ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺑﻌﺪﻯ &= #65251;ﻴﺒﺎﺷﻨﺪ.ﻭ ﻟﺬﺍ ﭘﻴﺎﻣﺒﺮﺁﻧﺎ= 5253; ﺭﺍ ﺃﻫﻞ ﮐﺘﺎﺏ = ﻳﻌﻨی ﺴﺎﻟﻚ ﮔﻔﺖ.<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻧ&= #65240;ﻞ ﺷﺪﻩ'ﮐﻪ ﺧﻮﺍﺑﻬﺎﻯ ﺩﺭ ﺭﻭﺯ ﺗﺄﻭﻳﻞ ﻭ ﺗﺤﻘﻖ ﺁﻥ ﭼﻨﺪ = ﺭﻭﺯ ﺑﻌﺪ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭﻟﻰ ﺧﻮﺍﺑﻬﺎﻯ ﺷﺒﺎﻧﻪ ﭼﻨﺪ ﻣ&= #65166;ﻩ ﺑﻌﺪ ﺍﺳﺖ. ﮐﻪ ﺗﺎ ﺑﻴﺴﺖ ﺳﺎﻝ ﻣﻴﺘﻮﺍﻧﺪ ﻃﻮﻝ ﺑﮑﺸﺪ.ﮐﻪ ﺧﻮﺍﺏ ﻳﻌﻘﻮﺏﻭﻳﻮﺳ= 5234; ﭼﻨﻴﻦ ﺑﻮﺩ.ﻭﻳﺎ ﺧﻮﺍ&= #65167; ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﻣﻮﺭﺩ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻧﻮﺍﺩﻩﺍﺵ ﭼﻬ&#= 65246; ﺳﺎﻝ ﺑﻌﺪ ﺻﻮﺭﺕ ﮔﺮﻓﺖ.ﻭ ﺣﺘﻰ ﻣﻴﺘﻮﺍﻥ ﺍﻓﺰﻭﺩ' ﮐﻪ ﻃﻮﻝ ﮐﺸﻴﺪﻥ ﺗﺤﻘﻖ ﻳﻚ ﺭؤﻳ&#= 65166;'ﺩﻟﻴﻞ ﻧﻴﺮﻭﻯ ﺧﻮﺍﺏ ﺩﻳﺪﻩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺧﻮﺍﺑﻬﺎﻯ ﺃﻧﺒﻴﺎﻯ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﺗﻮﺭﺍﺕ'ﺩﺭ ﺯﻣ&= #65166;ﻧﻬﺎﻯ ﺩﺭﺍﺯﻯ ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ.ﻭ ﻳﺎ ﭘﻴﺶ ﺑﻴﻨﻰ ﻋﻠﻰّ ﺑﺮﺍﻯ ﺷﻬﺮ ﺑﺼﺮﻩ'ﻭ ﻳﺎ ﮔﻔﺘﻪ ﭘﻴﺎ&= #65251;ﺒﺮ ﺑﺮﺍﻯ ﻋﻠﻰ'ﮐﻪ = ﺧﻮﻧﺶ ﺑﺮﻳﺶ ﺍﻭ ﺩﺭ ﻣ= ﺤﺮﺍﺏ ﺭﻳﺨﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ ﭼﻨﻴﻦ ﺑﻮﺩﻩ ﺍﺳﺖ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺟﺎﺑﺮ انصاری ﻣﻴﮕﻮ= ﻳﺪ ('ﺧﻮﺍﺏ ﺍﻭﻝ ﺷﺐ= ;) ﺩﺭﺳﺖ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﻧﺘﻴﺠﻪ ﺗﻔﮑّﺮﺍﺕ ﺍﻧﺴﺎﻥ ﻗﺒﻞ ﺍﺯ ﺧﻮﺍﺏ ﻣﻰ ﺑ= ﺎﺷﺪ. ﻭﻟﻰ (ﺧﻮﺍﺏ ﻧﻴﻤﻪ ﺷﺐ) ﺍﺯ ﺍ= ;ﺿﻐﺎث ﺍﺣﻠﺎﻡ ﺍﺳﺖ'ﻭ ﻓﺸﺎﺭﺩﺭﻭﻥ ﺗﻦ.ﻭﻟﻰ (ﺧﻮﺍﺏ ﺳﺤﺮ) ﺑﻬﺘﺮﻳﻦ ﺍﺳﺖ.ﻭ ﻳﺎ (ﺑﻌﺪ ﺍﺯ ﺻﺒﺢ ﺻﺎﺩﻕ) شاهدان 'ﮐﻪ ﻓﺮﺷﺘﻪ (ﻟﻮﺡ ﻣﺤﻔﻮﻅ) ﺳﺒﺐ ﺧﻮﺍﺏ ﻣﻴﺒﺎﺷ&#= 65194;. ﺻﺒﺢ ﺻﺎﺩﻕ ﻭ ﺩﺭﺳﺖ ﻭﻋﺪﻩ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﻟ= ﺤﻈﻪ ﺻﺒﺤﮕﺎﻫﻰ ﭘﮕ&#= 65166;ﻫﻰ ﻭ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺷﺎﻫﺪ ﺁﻥ ﺩﻳﮕﺮ ﺗﺎﺭﻳﮑ&#= 65264; ﺍﺯﻣﺮﺍﺗﺐﺍﻟ= 5260;ﻰ ﺭﺍ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻭ ﺗﺎﺭﻳﮑﻰ ﻋﻘﻠﻰ ﻧﺪﺍﺭﺩ. ﮐﻪ ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻫﻤﻴﺸﻪ ﺩﻝ ﺍﻭﺭﺍ ﺭﻭﺷﻦ ﻣﻴﮕﺬﺍﺭﺩ. ﺻﺒﺢ ﮐﺎﺫﺏ' ﻫﻤﺎﻥ ﻭﻗﺖ ﺭﻭﺷﻨﻰ ﺭﻭﺯ ﻫ&= #65198; ﺻﺒﺤﮕﺎﻫﻰ ﻫﺮ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﺣﺘ&= #65264; ﺍﺳﻤﺎﻋﻴﻞ ﺃﺷﻌث 'ﺧﻮﺍﺏ ﻧﻴﻤﻪ ﺷﺐ ﺭﺍ ﭘﻨﺞ ﺳﺎﻝ'ﻭ ﺧﻮ= ﺍﺏ ﺳﺤﺮ ﺭﺍ ﺩﻩ ﺭﻭﺯ'ﺯﻣﺎﻥ ﺗﺤﻘّﻖ ﺁﻥ ﻣﻴﺪﺍﻧﺪ.ﻭ ﻫﺮ&= #64380;ﻪ ﺧﻮﺍﺏ ﺑﺮﻭﺯ ﻭ ﺻﺒﺢ ﻧﺰﺩﻳﻚ ﺗﺮ ﺑﺎﺷﺪ'ﺗﺤﻘﻖ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 153;ﻥ ﺯﻭﺩﺗﺮ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺯﻣﺎﻧﻬﺎ ﻭ ﺗﺤﻘﻖ ﺭؤﻳﺎ&#= 65259;ﺎ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍ&#= 65197;ﺩ.ﻣﮕﺮ ﺑﺎﺯﻯ ﻧﻔس ﺁﻟ&#= 65262;ﺩﻩ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ ﺳﺮﺍﺳﺮ ﺑﺎﻋث ﻏﺮﻭﺭ ﻭﮐﺎﺭﻣﺎ ﺷﺪﻥ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺑﺮﺣﺴﺐ ﺩﺭﺟﺎﺕ ﻭﺯﻣﺎﻥ ﺗﺰﮐﻴﻪ ﻧﻔس 'ﺍﺯ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ'ﮐﻪ ﻣﺪﺍﻡ ﻭﺣﺘﻰ ﺗﻤﺎﻡ ﻭﻗﺖ ﺩﺭ ﺗﻤﺮﮐﺰ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ</= span><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>. <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261;ﺗﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﻋﻔﻮ ﺍﻟﻬﻰ ﺍﺯ ﮔﺬﺷﺘﻪ ﺭﺍ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﮐﻪ ﺣﺘﻰ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ ﺍﻳﻦ ﻋﻔﻮ ﻣﺮﺣﻠﻪﺍ&#= 65263; ﺍﻟﻬﻰ ﺩﻳﺮﺗﺮ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ' ﺑﻴﺸﺘﺮ ﺑﻨﻔﻊ ﺳﺎﻟﻚ ﺍﺳﺖ.ﮐﻪ ﺑﻴﺶ ﺍﺯ ﺣﺪّ ﺃﻗﻞ ﻳﺎ ﺷﺮﻁ ﮐﺎﻓﻰ ﺍﺯ ﺗﺰﮐﻴﻪ ﻭﭘﺎﮐﺴﺎﺯﻯ ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ ﺍﻟّﺎ ﺍﻧﺴﺎﻥ ﻭﺍﺻﻞ ﻣﻌﻤﻮﻟ&#= 65166; ﭼﻨﺎﻥ ﺧﻮﺭﺳﻨﺪ ﻭ ﺍﻣﻴﺪﻭﺍﺭﻯ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺂﻳﻨﺪﻩ ﻭﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺗ&= #65262;ﺳّﻠﺎﺕ ﺍﻭ ﮐﻤﺘﺮ ﻣﻴﮕﺮﺩﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺍﻧﻴﺎﻝ ﺑﺮﺍﻯ ﺭؤﻳﺎ ﻣﻌﺒّﺮ ﻟﺎﺯﻡ ﻣﻴﺪﺍﻧﺪ'ﮐﻪ(ﻋ&= #65248;ﻢ ﺯَﺟﺮ) ﻳﺎ ﺭﻳﺎﺿﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻗﺪﻣﺎﺑﺨﺼﻮﺹ= 5193;ﺭ ﺍﺩﻳﺎﻥ ﻗﺒﻠﺎ&#= 65199; ﺯﺭﺩﺷﺖ. ﻭ ﺍﻃﻠﺎﻉ ﺍﺯ ﺍﺣﮑﺎﻡ ﻓﺎﻟﮕ&#= 65268;ﺮ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﮐﻪ ﻣثلا ﺍﺯ ﻧﺎﻡ ﺷﺨﺺ ﻭﻧﺎﻡ ﻣﺎﺩﺭ ﺍﻭ'ﻣﻴﺘﻮﺍﻥ ﺍﺳﺘﻨﺒﺎﻅ ﻭﺿﻊ ﺭﻭﺣﻰ ﺷﺨﺺ ﻧﻤﺎﻳﺪ. ﻭ ﻳﺎ ﺑﺎ ﺻﺪﺍﻯ ﮐﻠﺎﻏﻰ ﺭﺍ ﺧﻮﺵ ﺧﺒﺮﻯ ﺑﺪ&= #65165;ﻧﺪ'ﮐﻪ ﺩﺭ ﻣﻴﺘﺮﺍﺋﻴﺴﻢ ﻋﻘﻴﺪﻩ ﺑﺪﺍﻥ ﺩﺍﺷﺘﻨﺪ. ﻭ ﺍﮔﺮ ﮐﻠﺎﻍ ﺩﻭ&= #65169;ﺎﺭ ﺻﺪﺍ ﮐﺮﺩ' ﻋﻠﺎﻣﺖ ﺷﺮﻯﮑﻪ ﺩﺭ ﺭﺍﻩ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﺧﻠﺎﺻﻪ ﺑﺘﻌﺪﺍﺩ ﭼﻬﺎﺭ ﺑﺎﺭ ﺻﺪﺍﻯ ﮐﻠﺎﻍ ﺧﺒﺮ ﺧﻴﺮ'ﻭﺷﺶ ﺑﺎﺭ' ﺧﺒﺮ ﺳﺨﺖﻧﻴﻚ ﺩﺭﻳﺎﻓﺖ ﺍﺯ ﺻﺪﺍﻯ ﮐﻠﺎﻍ ﻗﺎﺋﻞ ﻫﺴﺘﻨﺪ.&= #65261;ﻟﻰ ﭘﻴﺎﻣﺒﺮ(ﺗﻄﻴ&#= 1617;ﺮ)ﻭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 235;ﺎﻝ ﻧﻴﻚ ﺍﺯ ﭘﺮﻭﺍﺯ ﭘﺮﻧﺪﻩ ﻳﺎ ﺻﺪﺍﻯ ﺁﻧﺮﺍ ﻧﻤﻰ ﭘﺬﻳﺮﺩ. ﻭﻟﻰ ﺍﮔﺮ ﻋﺒﺮ&= #65173;ﮔﻴﺮﻯ ﺳﺎﻟﻚ ﻭ ﻣﺮﺍﻗﺒﻪ ﺍﻭ ﻫﻤﻴﺸﻪ ﺑﺮﻗﺮﺍﺭ ﺑﺎﺷﺪ' ﻫﺮ ﻭﺍﻗﻌﻪ ﻭﺭﺧﺪﺍﺩﻯ ﺑﻬﺮ ﺷﮑﻞ ﺁﻥ'ﻣﻔﻴﺪ ﺍﻳﻤﺎﻥ ﺳﺎﻟﻚ &= #65261;ﺭﺍﻩ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻣﺎﻧ&#= 65256;ﺪ ( ﺭﻭﻧﺪ ﺑﻮﺩﻥ) ﺷﻤﺎﺭﻩﺍﻯ ﻭ ﻳ&= #65166; ﺗﻨﺎﺳﺐ ﭼﻨﺪ ﺃﻣﺮ ﺑﺎﻫﻢ'ﮐﻪ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺍﻟﺒﺘﻪ ﺧﺮﺍﻓﺎﺕ ﺍﺳﺖ. ﻭﻟﻰ<span lang=3DAR-SA di= r=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺣﺘﻰ ﻋﺒ&= #65198;ﺕ ﮔﺮﻓﺘﻦ ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﻣﻬﻢ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻣﺎﻡ ﺻﺎﺩﻕ (ﺧﻮﺍﺏ ﻋﻘﺮﺏ) ﺭﺍ ﺑﺪ ﻣﻴﺪﺍﻧﺪ.ﻭ ﻣﻴﮕﻮﻳﺪ ﺍﺯ ﻟ&= #65188;ﺎﻅ ﺭﻭﺍﻥ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ'ﻭ ﺗﺼﻮﺭ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﻄﺮﻫﺎﻯ ﺍﻳﻦ ﺣﻴﻮﺍﻧﺎ&#= 65173; 'ﺩﺭ ﻧﻘﺶ ﺻﺤﻨﻪ ﺳﺎﺯﻯ ﺧﻮﺍﺏ ﻣؤثّر ﻫﺴﺘﻨ᥷= 4;.ﻭ ﮔﻔﺘﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ'ﺑﺎﺯ ﺑﻘﻮﻝ ﺧﺪﺍﻭﻧﺪ ﺣﻘﻴﻘﺖ ﺩﺍﺭﺩ.ﺣﺘﻰ ﺍﮔﺮ ﺍﺗّﻔﺎﻗﺎ ﻧﺎﺩﺭﺳﺖ ﮔﻔﺘﻪ ﺑﺎﺷﺪ. ﺍ= ﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ'ﮐﻪ ﺑﺮﺍﻯ ﺗﺬﮐّﺮ ﺧﻮﺍﺏ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ'&= #65175;ﻌﺪﺍﺩ ﺣﺮﻭﻑ ﺍﺳﻢ ﺷﺨ&= #65210; ﺭﺍ ﺍﮔﺮ <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۹ ﻭ ۹ ﮐﻢ ﮐﻨﻴﻢ'ﻧﺘﻴﺠﻪ &= #65153;ﺧﺮ ۹ﻳﺎ ﮐﻤﺘﺮ ﺑﺎﺷﺪ'ﺑﺎ ﻳﮑﻰ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁ&= #65255;ﻰ ﮐﻪ ﮐﻠﻤﻪ ﻫﻔﺖ ﻳﺎ ﻫﺸﺖ ﻭ ﻳﺎ ﺩﻭ ﻭ ﺳﻪ ﮐﻪ ﺩﺭ ﺁﻥ ﺁﻳﻪ ﺁﻣﺪﻩ<= /span><span lang=3DFA dir=3DLTR style=3D'mso-ascii-font-family:"= Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺎﺷﺪ ﻭﺗﻄﺒﻴﻖ ﻧﻤﺎﻳﺪ.ﭘس ﺗﻔﺴﻴﺮﻯ ﺍﻗﺘﺒاس ﺯ ﺁﻳ= 5258; ﻣﻴﻨﻤﺎﻳﺪ ﻣﺎﻧﻨﺪ ﺁﻳﻪﺍ&#= 65263; ﮐﻪ ﻣﻴﮕﻮﻳﺪ'ﺩﺭ ﺷﻬﺮ <span lang=3DFA style=3D'mso-ascii-font-fam= ily: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>۹ ﮔﺮﻭﻩ ﻓﺴﺎﺩ ﮐﻨﻨﺪﻩﻭﺟﻮﺩ ﺩﺍﺷﺘﻨﺪ. ﻭ ﻳﺎ ﻫﻔﺖ ﮔﺎﻭ ﭼﺎﻕ ﮐﻪ ﻫﻔﺖ ﮔﺎﻭ ﻟﺎﻏﺮ ﺭﺍ ﻣﻴﺨﻮﺭﺩﻧﺪ. ﮐﻪ ﻳﻮﺳﻒ ﺩﺭ ﺧ= ﻮﺍﺏ ﺩﻳﺪﻩ ﺑﻮﺩ ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ ﺁﻓﺮﻳﻨﺶ ﺩﺭ ﺷﺶ ﺭﻭﺯ ﺁﻣﺪﻩ.ﻭ ﻫﻤﻴﻦ ﻃﻮﺭ ﺩﻳﮕﺮ ﺍﻋﺩﺍﺩ ﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺘﺨﺮ&#= 65165;ﺝ<span lang=3DFA dir=3DLTR style=3D'mso-ascii-font-family:"= Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 207;ﻮﺩ.ﻭ ﻣﺮﺍ ﺑﻴﺎﺩ ﺁﻥ = ﺷﻌﺮ ﺍﻧﺪﺍﺧﺖ' ﮐﻪ ﺁﻓﺮﻳﻨﺶ ﺭﺍ ﭼﻨﻴﻦ ﺗﻮﺻﻴﻒ ﮐﺮﺩ ﮐﻪ ﻣﻴﮕﻮ&= #65267;ﺪ'ﺍﺯ ﺩﻩ ﻋﻘﻞ ﻭﻧﻪ ﺭﻭﺍﻕ ﻭ ﻫﺸﺖ ﺑﻬﺸﺖ ' ﻳﺎﺩﻡ ﺍﺯ ﻫﻔﺖﺃﺧﺘﺮﻡ آمد ﮐﻪ ﺍﻳﻦ ﻧﺎﻣﻪ ﻧﻮﺷﺖ' ﮐﻪ ﺍﺯ ﺷﺶ ﺟﻬﺖ ﻭﭘﻨﺞ ﺣﻮﺍس 'ﻭﭼﻬﺎﺭ ﺍﺭﮐﺎ&= #65253; ﻭ ﺳﻪ ﺭﻭﺡ'ﺍﻳﺰﺩ ﺑﺪﻭ ﻋﺎﻟﻢ ﭼﻮﻥ تو ﻳﻚ ﮐس &#= 65255;ﺴﺮﺷﺖ. ﮐﻪ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﺍﺳﺖ. ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻧﻴﺰ ﺑﺮﺍﻯ ﮔﻔﺘﻦ( ﺧﻮﺍﺏ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ)'= ﺩﺳﺘﺶ ﺭﺍ ﺑﺮ ﻳﻚ ﺟﺎﻯ ﺟﺴﻢ ﻣﻴﮕﺬﺍﺭﺩ.ﻭ ﺍﮔﺮ ﺑﺮ ﺳﺮ ﺷﺨﺺ ﺩﺳﺖ ﮔﺬﺍﺷﺖ ﺧﻮﺍﺏ ﮐﻮﻩﺍﺳﺖ. ﻭ ﺍﮔﺮ ﺩﺳﺖ ﺑﺮﺳﻴﻨﻪ ﻭﺩﻝ ﻣﻴﮕﺬﺍﺭﺩ'ﺧﻮ&#= 65165;ﺏ ﻣﺴﺠﺪ ﻭ ﺻﻮﻣﻌﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﺍﻟﺒﺘﻪ ﺭﻭﺷﻬﺎﻯ ﻗﺪﻳﻤﻰ ﺗﺎﮐﺘ&#= 65268;ﮑﻬﺎﻯ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ ﺑﺎﺳﺘﺎﻧﻰ ﺍﺳﺖ'ﮐﻪ ﻣﻮﺭﺩ = ﺳوء ﺍﺳﺘﻔﺎﺩﻩ ﻧﻴﺰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ.ﻭﻟﻰ ﺍﮔﺮ&= #64344;ﻴﺮ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺎ ﺳﺎﻟﻚ ﺻﺎﺩﻕ ﭼﻨﻴﻦ ﺁﺯﻣﺎﻳ&#= 65206; ﮐﻨﺪ'ﺩﺭ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﺍﻣﺮﻭﺯ ﺑﺮﺍ&#= 65263; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﻴﭻ ﺍﺭﺯﺷﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺘﻴ&#= 65250;'ﮐﻪ ﺑﺪﺍﻧﻬﺎ ﻣﻌﺘ&#= 65240;ﺪ ﺑﺎﺷﻨﺪ.ﻭﻟﻰ ﺩﺭ ﺟﻬﺎﻥ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ'ﺑﺎﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺭﻓﺘﺎﺭﻫﺎﻯ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65255;ﻪ ﻫﺴﺖ' ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ ﺩﺍﺭﻧﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺍﻧﻴﺎﻝ ﻋﻠّﺖ ﻓﺮﺍﻣﻮﺷی ﺮﺍ ﮔﻨﺎﻩ ﺭﺍ ﺑﺴﻴﺎﺭ ﺑﻮﺩﻥ'&= #65261;ﮔﻨﺎﻩ ﮐﺎﺭﻯ ﺷﺨﺺ ﻣﻴ&= #65194;ﺍﻧﺪ. ﮔﻨﺎﻫﻰ ﮐﻪ ﺩﺷﻤﻦ ﺗﮑﺎﻣﻞ ﺭﻭﺍﻥ ﺑﺎﺷﺪ.ﻭ&= #65255;ﻪ ﺁﻧﭽﻪ ﻫﺮ ﺁﺧﻮﻧﺪﻯ ﻗﺸﺮﻯ ﮔﻔﺘﻪ ﺑﺎﺷﺪ.ﻭ ﻣﻌﻤﻮ&= #65247;ﺎ ﺍﻳﻦ ﺣﺎﻝ ﺩﺭ ﺗﻤﺎﻣﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﺴﺖ.&= #65199;ﻳﺮﺍ ﺍﺯ ﺍﻣﺘﻴﺎﺯﺍ&#= 65173; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﻘﻮﻳﺖ ﺣﺎﻓﻈﻪ ﻭ ﻫﻮﺵ ﻭ ﺩﻳﮕﺮ ﻋﻤﻠﻴّﺎﺕ ﺫﻫ= 5256;ﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ ﻧﻴﺰ' ﮐﻤﺒﻮﺩ ﺑﺮﺧﻰ ﻣﻮﺍﺩ ﻟﺎﺯﻡ ﺑﺮﺍﻯ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 203;ﻴﺴﺘﻢ ﻋﺼﺒﻰ ﺭﺍ ﺩﻟﻴﻞ ﻓﺮﺍﻣﻮﺷﻰ ﻣﻴﺪﺍﻧﻨﺪ.ﮔﻮ&#= 65163;ﻰ ﺍﺭﺗﺒﺎﻁ ﺍﺯ ﺳ&= #65220;ﻮﺡ ﺑﺎﻟﺎﻯ ﺭﻭﺍﻥ ﺩﺭ ﺧﻮﺍﺏ'ﺭﺳﻮﺥ ﺑﺴﻄﻮﺡ ﭘﺎﺋﻴﻦ ﺗﺮ ﺫﻫﻦ ﺧﻮﺩ ﺁﮔﺎﻩ ﺿﻌﻴﻒ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺑﺎﺯ ﺑﻴﺎﺩ ﺁﻭﺭﺩﻥ ﻳﻚ ﻗﺴ&= #65252;ﺖ ﺧﻮﺍﺏ'ﻳﺎﺩ ﺁﻭﺭ ﺍﮐثر ﻗﺴﻤﺘﻬﺎﻯ ﺧﻮﺍﺏ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭﻟﺬﺍ ﺑﺴﺎﻟﮑﺎﻥ ﺗﻮ&#= 65211;ﻴﻪ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺑﻤﺠﺮﺩ ﺑﻴﺪﺍﺭ ﺷﺪﻥ'ﻫﺮ ﻗﺴﻤﺖ ﻣﻬﻢ ﺧﻮﺍﺏ ﺧﻮ&= #65193;ﺭ ﻳﺎﺩﺩﺍﺷﺖ ﮐﻨﺪ.ﻭﻳﺎﺩﺭ ﺍﺟﺘﻤﺎﻉ ﺻﻮﻓﻴّﻪ ﮐﺴﺎ= 5255;ﻰ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﻤﺠﺮﺩ ﺑﻴﺪﺍﺭ ﺷﺪﻥ ﺳﺎﻟﻚ' ﮐﻪ ﻧﺸﺴﺘﻪ ﭼﺮﺕ ﺯﺩﻩ'ﻭ ﺣﺘﻰ ﺍﻭﺭﺍ ﮔﺎﻩ ﺑﮕﺎﻩ ﺑﻴﺪﺍﺭ ﻣﻴﮑﻨﻨﺪ' ﻣﻴﭙ&= #65198;ﺳﻨﺪ ﮐﻪ ﭼﻪ ﺧﻮﺍﺏ ﺩﻳﺪﻩ ﺗﺎ ﻓﺮﺻﺖ ﻓﺮﺍﻣﻮ&#= 65207;ﻰ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻟﺒﺘﻪ ﮔﻨﺎﻫﺎﻥ ﺍﺧﻠﺎﻗﻰ ﻭ ﺁﻧﭽﻪ ﭘﻴﺮ ﺗﺤﺮﻳﻢ ﮐﺮﺩﻩ ﺑﺎﺷﺪ' ﻭ ﻳﺎ ﺍﻧﺠﺎﻡ ﺁﻧﺮﺍ ﻟﺎﺯﻡ ﮔﻔﺘﻪ ﺑﺎﺷﺪ'ﺩﺭ ﺷﺪﺕ = ﺗﺄثیر ﺩﺭ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺑﺎﻫﻢ ﻓﺮﻕ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺿﻌﻒ ﺍﻳﻤﺎﻥ ﺑﭙﻴﺮ ﺍﻟﻬﻰ'ﻭ ﺑﺮﺍﻩ ﻭﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ'ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﺑﺎﻋ&#= 1579; ﻓﺮﺍﻣﻮﺷﻰ ﻗﺴﻤﺖ ﺃﻋﻈﻢ ﺭؤﻳﺎﻫﺎﻯ ﺍﺣﻮﺍﻝ ﺳﺎﻟﻚ &= #65251;ﻴﮕﺮﺩﺩ.ﺩﺭ ﻧﺘﻴﺠﻪ ﮐﻤﺘﺮ ﺍﺯﺗﺬﮐّﺮﺍﺕ = 5251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺍﺳﺘﻔﺎﺩﻩ ﺧﻮﺍﻫﺪ ﮐﺮﺩ.ﺩﺭﺟﻪ ﺁﮔﺎﻫﻰ ﻫﺎﻯ ﺑﻴﺸﺘﺮ ﻋﻠﻤﻰ ﺩﺭ ﺍﻧﺴﺎﻥ'ﻣﻨﺠﺮ &= #65169;ﻨﻴﺮﻭﻯ ﺣﻔﻆ ﻭ ﺣﺎﻓﻈﻪ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺁ&= #65267;ﺎ ﺑﻴﻦ ﮐﺴﺎﻧﻰ ﮐﻪ ﺟﺎﻫﻞ ﻫﺴﺘﻨﺪ' ﺑﺎ ﮐﺴﺎﻧﻰ ﮐﻪ ﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ'ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﻳﮑﺴﺎﻥ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ؟ﻭ ﻋﺮﻓﺎ ﺻﺤﺒﺖ ﺍﺯ (ﻗﻀﺎﻯ ﻣﻌﻠّﻖ) ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺟﺎﻫﻞ ﻭﮐﻮﺩﻙ ﻭ ﻓﺎﺳﺪ ﺍﻟﺤﺎ&= #65245;'ﺑﺎﺯ ﺭؤﻳﺎﻫﺎ ﻣﻌﻨﻰ ﺩﺍﺭﺩ' ﻭﻣﺤﻔﻮﻅ ﺣﺎﻓﻈﻪ ﺁﻧﻬﺎ ﻣﻴﻤﺎﻧﺪ.ﮐﻪ ﺑﺮﺍﻯ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺭﻫﺒﺮﺍﻥ ﺗﺎﺭﻳﺨﻰ ﻧﻘﻞ ﺷﺪﻩﺍﺳﺖ. ﭼﻮﻥ ﺧﻮﺍﺏ ﺟﺪّ ﮐﻮﺭﺵ'ﮐﻪ ﺩﺭﺧﻮﺍﺏ ﺩﻳﺪ &= #65165;ﺯ ﺷﮑﻢ ﺩﺧﺘﺮﺵ ﺩﺭﺧﺘﻰ ﭘﻴﺪﺍ ﺷﺪ ﮐﻪ ﺗﻤﺎﻡ ﺁﺳﻴﺎ ﺭﺍ ﭘﻮﺷ&= #65166;ﻧﺪ'ﻭ ﻳﺎ ﻓﺮﻋﻮﻥ ﻫﻤﻴن گوﻧﻪ ﺭؤﻳﺎ ﺩﺍﺷﺖ'ﮐﻪ ﻳﻮﺳ&= #65234; ﺗﻌﺒﻴﺮ ﺻﺎﺩﻕ &= #65153;ﻥ ﮐﺮﺩ.ﻭ ﺩﺭ ﺗﻮﺭﺍﺕ ﻭ ﻗﺮﺁﻥ ﺩﺍﺳﺘﺎﻧﻬﺎﻯ &#= 65199;ﻳﺎﺩﻯ ﺍﺯ ﺧﻮﺍﺏ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺁﻣﺪﻩ ﺍﺳﺖ' ﮐﻪ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌﺪﻯ ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ.<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺮﺧﻰ ﺩﺭﺳﺖﺗﺮﻳﻦ ﺧﻮﺍﺑﻬﺎ ﺭﺍ ﺩﺭ( ﻭﻗﺖ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ)'ﻭ ﻳﺎ ﺩﺭ( ﻓﺼﻞ ﺷﮑﻮﻓﻪ) ﺩﺭﺧﺘﺎﻥ ﻭ ﻓﺼﻞ ﺑﻬﺎﺭ ﻣﻴﮕﻮﻳﻨﺪ. ﻭ ﺫﮐﺮ ﺍﻳﻦ ﻧﻈﺮﻳّﺎﺕ ﺗﺎﺭﻳﺨﻰ ﻋﺮﻓ&#= 65166;ﻧﻰ ﺩﺭ ﺑﺎﺭﻩ ﺧﻮﺍﺏ'ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﻫ= ﺮﮐس ﺩﺭ ﭼﻪ ﺣﺎﻟﻰ ﻭ ﭼﻪ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺍﻥ ﻭ ﭘﺎک ﺴ&= #65166;ﺯﻯ ﺁﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺩﺍﺳﺘﺎﻥ ﺧﻮﺍﺏ ﻭ ﺩﺭﺟﻪ = ﺗﺤﻘّﻖ ﺁﻥ ﺑﺎﻫﻢ ﻓﺮﻕ = ﻣﻴﮑﻨﻨﺪ.ﻭ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻳﺪ ﺍﻳﻦ ﻗﺪﺭﺕ ﻫﺎﻯ ﺫﻫﻨﻰ ﻭ ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﮐﻨﺪ'ﮐ&= #65258; ﺩﺭ ﺗﺰﮐﻴﻪ ﺑﻴﺸﺘﺮ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺳﻠﻮﮐﻰ'ﺗﺎ ﺭﺳﻴﺪﻥ ﺑﺘﺠﻠ&#= 1617;ﻴﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺳﺪ. ﺁﻧﮕﺎﻩ ﺍﻓﮑﺎﺭ ﻣﻌﻤﻮ&#= 65247;ﻰ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺩﺭ ﺣﻴﺎﺗﺶ'ﻫﺮﭼﻪ&#= 65169;ﻴﺸﺘﺮ ﺍﺯ ﺣﻘﺎﻳﻖ ﺗﺤﻘّﻖ ﻳﺎﻓﺘﻨﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ</= span><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>. <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺨﺼﻮﺹ ﺩﺭ ﺑﺎﺭﻩ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺧﻮﺩ .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻴﮕﻮﻳﻨﺪ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻳﮕﺎﻧﻪ ﺯﻣﺎﻥ ﺧﻮﺩ ﺩﺭ ﺗﻔﺴﻴﺮ ﺧﻮﺍﺏ &= #65169;ﻮﺩﻩ'ﻭ ﺍﺯ ﭼﻬﻞ ﺧﻮﺍﺏ'ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺗﻌﺒﻴﺮ ﻣﻴﮑﺮ&#= 65193;.ﺯﻳﺮﺍ ﺍﮐثرﺍ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﺩﺭ = ﺧﻮﺍﺏ ﺗﻌﺒﻴﺮ ﺧﻮﺍﺑﻬﺎﻯ ﺧﻮﺩ ﺭﺍ ﺩﺍﺷﺘ&= #65256;ﺪ.ﮐﻪ ﺍﮐثرﺍ ﺧﻮﺍﺑA= 260;ﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺑﻮﺩﻩﺍﻧﺪ.ﮐﻪ ﺗﺬﮐّر ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭﻟﻰ ﺍﻳﻦ = ﺍﺷﺨﺎﺹ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺭؤﻳﺎﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺑﺎﻭﺭ ﻧﺪﺍﺭﻧﺪ.ﻭ ﺍﺯ ﻣﻌﺒّﺮ ﺧﻮﺍﺏ ﻧﻴﺰ ﺑﺪﮔﻮﺋﻰ ﻣﻴﮑﻨﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ&#= 65259;ﺮ ﭼﻨﺪ ﺭؤﻳﺎﻫﺎﻯ ﺁﻧﻬﺎ ﮐﻪ ﻧﻔﺴﺎﻧﻰ ﻭﺟﺴﻤﺎﻧﻰ ﺍﺳ&#= 65174;'ﭼﻨﺪ ﺭؤﻳﺎﻯ ﺻﺎﻟﺤﻪ ﺩﺍﺭﻧ&#= 65194;'ﮐﻪ ﺑﺎﻳﺪ ﭘﺬﻳﺮﺍﻯ ﻣﻌﺎﻳﺐ ﺧﻮﺍﺏ ﺧﻮﺩ ﺑﺎﺷﻨﺪ.ﺗﺎ ﺍﺻﻠﺎﺡ ﺩﺭ ﺭﻭﺍﻥ ﺧﻮﺩﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ.ﮐﻪ ﺗﺮﻙ ﻳﻚ ﮐﺎﺭ ﺯﺷﺖ ﺩﺭ ﺭؤﻳﺎ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ ﺍﻟّﺎ ﺭؤﻳﺎﻫA= 166;ﻯ ﺣﻖ ﻭ ﺷﻬﻮﺩﻯ ﺻﺎﺩﻗﻪ' ﻧﻴﺎﺯ ﺑﺘﻮﺻﻴﻒ ﻭ ﺗﻌﺒﻴﺮ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﮔﺮﭼﻪ ﺻﺎﺣﺐ ﺭؤﻳﺎ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﺁﻥ ﺭؤﻳﺎ ﻭ ﺟﻮﺍﻧﺐ ﮔﻮﺷﻪ ﻭﮐﻨﺎﺭ ﺁﻥ ﺑﻴﺎﺩ ﺑﻴﺎﻭﺭ&#= 65193;'ﺑﻬﺮﻩ ﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﺍﻟﺒﺘﻪ ﻣﻌﺒّﺮ ﺧﻮﺍﺏ ﺑﺎﻳﺪ ﻋﺠﻠﻪ ﺩﺭ ﺗﻌﺒﻴﺮ ﻧﮑ&= #65256;ﺪ'ﻭ ﺗﻔﮑّﺮﻭﺗﺄﻣ= 17;ﻞ ﺑﻨﻤﺎﻳﺪ.ﺗﺎ ﺑﺒﻴﻨﺪ ﺷﺮﺍﻳ&#= 65218; ﺍﺣﻮﺍﻝ ﺧﻮﺍﺏ ﺷﺨﺺ ﭼﮕﻮﻧﻪ ﺑﻮﺩﻩ ﺍﺳﺖ. ﭘس ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻗﺴﻤت هاﻯ ﺧﻮﺍﺏ' ﭼﻮﻥ ﺣﺸﻮ ﻭﺯﻭﺍﺋﺪ ﺑﻮﺩﻩ ﻗﺎﺑﻞ ﻃﺮﺩ ﻫﺴﺘﻨﺪ ﻭ ﻳﺎ ﮐﻤﺘﺮ ﻣﻨﺠﺮ ﺑﻴﻚ ﻣﻌ&= #65256;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ( ﺧﻮﺍﺏ ﭘﺮﺍﮐﻨ&#= 65194;ﻩ) ﺩﺭ ﭼﻨﺪﻳﻦ ﻣﻮﺿﻮﻉ ﻭ ﻣﺤﻞ = ﻭ ﺷﺮﺍﻳﻂﻣﺨﺘﻠ= 5234; ﺩﻟﻴل اﺯ ﻧﻮﻉ <s= pan style=3D'mso-spacerun:yes'> ﺍﺿﻐﺎ= 579; ﺍﺣﻠﺎم ﻤﻴﺒﺎﺷﺪ.ﮐﻪﻫ&#= 65262;ﺳﺮﺍﻧﻰ ﻭﻳﺎ ﺗﺨﻤﻪ ﺩﺍﺷﺘﻦ ﺷﮑﻤﻰ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺻﺤﻨﻪ ﺧﻮﺍﺏ ﺍﺯ ﻣﺤﻞ ﺳﺎﺑﻘﻪ ﻫﺎﻯ ﺗﺎﺭﻳﺨﻰ ﺧﻮﺩ &= #65165;ﻧﺴﺎﻥ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺍﺳﺖ.ﭼﻪ ﺍﺯ ﻣﻄﺎﻟﺐ ﺩﺭ ﺧﻮﺩﺁﮔﺎﻩ ﻭﺣﺎﺿﺮ ﺷﺨﺺ'ﻭﻳﺎ ﺩﺭ ﻣﻄﺎﻟﺐ ﻗﺪﻳﻤﺘﺮ ﻓﺮﺍ&#= 65251;ﻮﺵﺷﺪﻩ' ﮐﻪ ﺩﺭ ﺷﺮﺍﻳﻂ ﺟﺪﻳﺪ ﺭﻭﺍﻥ ﺗﻮﺍﻧﺴﺘﻪﺍﻧ= 5194; ﺑﺮﻭﺯ ﮐﻨﻨﺪ. ﺑﺮﺍﻯ ﺧﻮﺍﺏ ﺑﺪ ﭘﻴﺸﻨﻬﺎﺩ ﺍﺳﺘﻐﻔﺎﺭ ﻭ ﭘﻨﺎﻩ ﺑﺮﺩﻥ ﺑﺨﺪﺍﻭﻧﺪ ﺑﺎ&#= 65267;ﺪ ﮐﺮﺩ.ﮐﻪ ﺳﺎﻟﻚ = ﺑﻴﺸﺘﺮ ﺑﻔﮑﺮ ﺍﺭﺗﺒﺎﻁ ﺳﻠﻮ&#= 64400;ﻰ ﺧﻮﺩ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﺑﺎﺷﺪ. ﻭ ﺍﮔﺮ ﺳﺎﻟﻚ ﻧﺒ&= #65262;ﺩ ﺑﺎﻫﻤﻴﺖ ﺣﻴﺎ&#= 65175;ﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺑﺮﺳﺪ.ﮐ&= #65258; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺮﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺑﺨﻮﺍﻫﺪﺗﺎ ﺑﺸﻨﺎﺳﺪ. ﺯﻳﺮﺍ ﺧﻮﺍﺑﻬﺎﻯ ﺑﺪ ﺭﺍ ﺁﺳﻴﺐ ﺭﺳﺎﻥ ﺩﻳﻦ ﻭ ﺩﻧﻴﺎﻯ ﺍﻧﺴﺎﻥ گفته ﺍﻧﺪ.ﮐﻪ(ﺑﺎﻳﺪ ﺻﺪﻗﻪ) ﺩﺍﺩ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ(ﺻﺪﻕ) ﺍثبات ﺻﺪﻕ ﺳﻠﻮﮐﻰ ﺑﻴﺸﺘﺮﻯ ﮐﺮﺩ.(ﺩﻳﻦ) ﻧﻴﺰ ﺑﻤﻌنی ﺁﺋﻴﻦ ﻭ ﺭﻭﺵﻋﻤﻠﻰ ﻭﻣﺘﺪﻟﻮﮊﻯ ﺷﺨﺺ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ'ﻭﻧﻪ ﺩﺭ ﭘﻴﻮﺳﺘﻦ ﺍﺩﻋﺎﺋﻰ ﺩﺭ ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ ﺑﻬﺮ ﻧﺎﻡ ﻭﻣﻨﺴﻮﺏ ﺑﻬﺮ ﭘﻴﺎﻣﺒﺮﻯ ﺣﻘﻴﻘﻰ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺟﺎﺑﺮ'ﺍﺑﻠﻴس ﺷﻴﻄﺎﻥ ﺭﺍ ﺩﺭ ﻫﻤﻪ ﺧﻮﺍﺑﻬﺎ &= #65187;ﺎﺿﺮ ﻣﻴﺪﺍﻧﺪ. ﻭ ﺍﻳﻦ ﺍﺑﻠﻴس ﺃﻫﺮﻳﻤﻦ ﻃﺒﻴﻌﺖ'ﻭ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻥ &= #65169;ﺮﺍﻯ ﺑﺮﺩﻥ ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﻭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ ﻧﻮﻋﻰ ﻭ ﮐﺎﺭﻣ&= #65166;ﺋﻰ ﺍﺳﺖ.ﻭﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﻗﺴﻤﺘﻰ ﺍﺯ ﻭﻋﺪﻩ ﻫﺎﻯ ﺗﻬﺪﻳﺪ ﺍﻟﻬﻰ ﺩﺭ(ﻭﻋﻴﺪ)ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪﺗﺮ ﺭﺍ ﺑﺎﻧﺴﺎﻥ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.ﻭ ﺍﺯ ﻟﺤﺎﻅ ﻋﻠﻤﻰ ﺁ&= #65247;ﻮﺩﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺍﺳﺖ.ﮐﻪ ﺧﻮﺍﺑﻬﺎﻯ ﮐﺎﺑﻮﺳﻰ ﻭﻫﻮﻟﻨﺎﻙ ﻭ ﺯﺷﺖ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ.ﮐﻪ ﭘﺰﺷﮑﺎﻥ ﺭﻭﺍﻥ ﺩﺭﻣﺎﻥ ﺍﺯ ﺁﻧﻬﺎ'ﺳﻌﻰ = ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ ﻭ ﺷﻔﺎﻯ ﻋﻠﻞ ﺑﻴﻤﺎﺭﺍﻥ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﻭ ﺍﻟّﺎ (ﺧﻮﺍﺑ&= #65260;ﺎﻯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﺍﻭﻟﻴﺎ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻭ ﺳﺎﻟﮑﺎﻥ )ﭘﻴﺸﺮﻓﺘﻪ' ﺩﺭ ﮐﺎﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺧﻮﺩ'ﮐﻤﺘ&#= 65198; ﺩﻭﭼﺎﺭ ﺧﻄﺎﻯ ﻣﻌﻨﻮﻯ ﺍﺯ ﺭؤ&#= 65267;ﺎﻫﺎﻯ ﺧﻮﺩ ﻣﻴﺸﻮﻧﺪ.ﻭ ﻳﺎﺩﺭ ﺑﺎﺭﻩ ﺳﺎﻟﮑﺎﻥ ﭘﻴﺮ&#= 65261; ﻋﺎﻣﻞ ﺑﺎ ﭘﻴﺮ' ﺻﺤﻨﻪ ﻫﺎﻯ ﻧﺎﻣﻄﻠﻮﺏ ﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ.ﮐﻪ = ﻗﻀﺎﻭﺕ ﺁﻧﺎﻥ ﺍﺯ ﮐﺎﺭ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ( ﺭؤﻳﺎﻫﺎﻯ ﺧﻮﺭﺷﻴﺪ ﻭﻣﺎ&#= 65257; ﻭ ﺳﺘﺎﺭﮔﺎﻥ'ﻭ ﺭﻭﺷﻨﻰ ﻫﺎ ﻭ ﺯﻳﺒﺎﺋﻰ ﻫﺎ ﻭ = ﮔﻮﻫﺮ ﻧﺸﺎﻥ ﺩﻳﺪﻥ ) ﺍﺷﻴاء ﻭ ﻳﺎ ﮐﻞّ ﻣﺤﻴﻂ'ﺍﺯ ﺧﻮﺍﺑﻬﺎﻯ ﻣﻌﻤﻮﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>. <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﺑﻘﻮﻝ &= #65227;ﺎﺭﻓﻰ (ﺧﻮﺍﺏ ﻣؤﻣﻦ) ﺍﻭﻡ ﮐﻨﻨﺪﻩ ﺳﺎﻟﻚ ﻫﺮﭼﻪ ﺑﺎﺷﺪ'(ﻋﻨﺎﻳﺘ&= #65264; ﻭ ﺭﺣﻤﺘﻰ) ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺻ&= #65188;ﻨﻪ ﻫﺎﻯ ﻣﻘﺪﻣﺎﺗﻰ ﺍﺯ ﺁﻳﻨﺪﻩﻫﺎﻯ ﺳﺎﻟﻚ ﺭﺍ ﻧﺸﺎ&= #65253; ﻣﻴﺪﻫﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺮﺍﻯ ﻣﻌﺒّﺮﺍﻥ ﺭؤﻳﺎﻫﺎﻯ ﺍﻓﺮﺍﺩ ﻏﻴﺮ ﺳﺎﻟﻚ'ﺗﻮﺻﻴﻪ ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﺑﺎﻳﺪ ﺻﺒﻮﺭﺍ&#= 65255;ﻪ ﻭﻋﺎﻗﻠﺎﻧﻪ' (ﺗﻤﺎﻣﻰ ﺧﻮﺍﺏ ﺭﺍ ﺑﺸﻨﻮﻧﺪ).ﻭ ﺍﺣﻮﺍﻝ ﺷﺨﺺ ﺭﺍ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺧﻮﺍﺏ ﺑﺪﺍﻧﻨﺪ. ﻭﺍﺯ ﻃﺮﺯ ﺩﻳﻨﺪﺍﺭ&#= 65263;ﻮﻋﻘﺎﻳﺪ ﺍﻭ ﺁﮔﺎﻩ ﮔﺮﺩﻧﺪ'ﮐﻪ ﺁﻳﺎ ﺷﺨﺺ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﻫﺴﺖ' ﻳﺎ ﭘﻴﺮﻭ ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ ﺑﺎﻃﻞ ﻣﻴﺒﺎﺷﺪ ﺯﻳﺮﺍ ﻃﺮﺯ ﻓﮑ&= #65198; ﻭ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻭ ﻋﻘﺎﻳﺪ ﮐﻠّﻰ ﺍﻧﺴﺎﻥ' ﺩﺭﻧﻘﺶ ﺩﺍﺳﺘﺎﻥ ﺧﻮﺍﺏ ﺁﻧﻬﺎ ﺑﺴﻴﺎﺭ ﻣؤثّž= 5; ﺍﺳﺖ.ﻭ ﺣﮑﻤﺎﻯ = ﻗﺪﻳﻢ ﺗﺮﮔﻔﺘﻪﺍﻧﺪ.(&= #65155;ﺻﺪﻗﮑﻢ ﺍﻟﺮؤﻳﺎ ﺃﺻﺪﻗﮑﻢ ﺣﺪﻳثا)ﮐﻪ ﺭﺍ= 5203;ﺖ ﺗﺮﻳﻦ ﺭؤﻳﺎ ﺍﺯ ﮐﺴﻰ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﻧﻘﻞ ﺣﺪﻳث ﺻﺎﺩﻕ ﺗﺮ ﺑﺎﺷ&= #65194;. ﻳﻌﻨﻰ ﺩﺭ ﺑﻴﺎﻥ ﺩﺍﺳﺘﺎﻥ ﺭؤﻳﺎ ﺻﺎﺩﻕ ﮐﻠﺎﻡ ﺑﺎﺷﺪ.ﻧ&= #64401;ﺎﺕ ﺯﺷﺖ ﺁﻧﺮﺍ ﺑﺮ ﻣﻌﺒّﺮ ﻣﺨﻔﻰ ﻧﮑﻨﺪ'ﻭ ﺑﺮﺍﻯ ﺻﻔﺎﺕ ﻧﻴﮑﻮﻯ ﺭؤﻳﺎ ﻣﺒﺎﻟﻐﻪ ﻭ ﺍﺿﺎﻓﺎﺗﻰ ﻧﻨﻤﺎﻳﺪ.ﭘس ﻫﺮﭼﻪ ﺭﺍﺳﺘﮕﻮ ﺗﺮ ﺑﻮﺩ'ﺗﻌﺒﻴﺮ ﺧﻮﺍﺏ ﺩﺭﺳﺖﺗﺮ ﺩﺍﺭﺩ.(ﺣﺪﻳث )ﺑﻤﻌﻨﻰ ﮔﻔﺘﻦ ﻭ ﻧﻘﻞ ﮐﻠﺎﻡ'ﺑﺎﺯﺑﻤ&#= 65228;ﻨﻰ(ﺣﺪﻳث ﺟﺪﻳﺪ)ﺍﺯ(ﺣﻮﺍ&= #65193;ث )ﺍﺳﺖ ﮐﻪ ﻫﻤﻴﺸﻪ (ﺣﺎﺩث )ﻣﻴﺸﻮﻧﺪ.ﮔﺮﭼ&= #65258; ﺑﺮﺍﻯ ﮐﻠﺎﻡ ﻣ&= #65228;ﻤﻮﻟﻰ ﻧﻴﺰ ﺍﺯ ﮐﻠﻤﻪ ﺣﺪﻳث ﺍﺳﺘﻔﺎ= 5193;ﻩ ﻣﻴﺸﻮﺩ.ﻭ ﻳﺎ ﺩﺭ ﻧﻘﻞ ﮐﻠﺎﻡ ﭘﻴﺎﻣﺒﺮ ﻭﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ'ﺍﺯ (ﺣﺪﻳث ﻭﺭﻭﺍﻳ&#= 65174; ﻭ ﺧﺒﺮ) ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﻧﻘﻞ(ﮐﻠﺎﻡ) ﻧﻴﺴﺖ. ﮐﻪ ﻧﻘﻞ ﺭؤﻳﺎ ﻭ ﺑﻴﻨﺶ ﺑﺎﻃﻨﻰ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺣﺎﺩثه ﺟﺪﻳﺪA= 263; ﺩﺭ ﺩﻝ ﺳﺎﻟﻚ ﻭ ﺧﺒﺮ ﻭﻧﺒﺄ ﻭﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ ﺑﺼﻮﺭﺕ ﺧﻮﺍﺏ ﺑﺮﺍﻯ ﺍﻭ ﺍﺳﺖ.ﻣﻌﻤﻮﻟﺎ ﻫﺮ ﮐس ﺩﺭ ﮐﻠﺎﻡ ﺧﻮﺩ ﻧﻘﻞ ﮐﻠﺎﻡ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﻣﺤﻞ ﺑﻴﻨﺶ ﻭ ﻋﻘﺎﻳﺪ ﺧﻮﺩﺵ &= #65165;ﺳﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺗﺎ ﺣﺪﻭﺩﻯ ﻧﺪﺍﻧﺴﺘﻪ ﺑﺎﺯﻳﭽﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﻳﺶ &= #65251;ﻴﺒﺎﺷﺪ. ﺳﺎﻟﮑﺎﻥ ﻣﻮﺭﺩﺗﻮﺟّﻪ ﺑﻤﺮﺑّﻴﺎﻥﺎA= 247;ﻬﻰ'ﮐﻪ ﺩﺭ ﻭﻗﺖ ﻋﺒﺎﺩﺍﺕ ﺩﻋﺎ&#= 65259;ﺎﺋﻰ ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﺩﺍﺭﻧﺪ.ﻣﺎﻧﻨ&#= 65194; ﺍﻳﻨﮑﻪ ﻣﻴﮕﻮﻳﻨﺪ'ﺧﺪ&#= 65165;ﻳﺎ ﺟﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺗﻮ ﻣﻴﺪﺍﻧﻢ. ﻭ ﻳﺎ (ﺗﻮﺟّﻪ ﺑﻮ&= #65183;ﻪ) ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺗﻮﺭﺍ ﺩﺍﺭﻡ.ﭼﻪ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﻭ ﻳﺎ ﻫﺮ ﻳﻚ ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﺷﺪ.ﻭﻳﺎ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﻣﻦ ﺳﺮﻧﻮﺷﺖ ﻭ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺕ ﻣﻴﮕﺬﺍﺭﻡ. ﻫﺮﭼﻪ ﺻﻠﺎﺡ ﻣﻴﺪﺍﻧﻰ ﺻﻠﺎ&#= 65185; ﻭ ﺍﺻﻠﺎﺡ ﻣﻦ ﺍﺳﺖ.ﻭﺟﺰ ﺗﻮ ﭘﻨﺎﻫﮕﺎﻫﻰ ﻧﺪﺍﺭﻡ.ﮐﻪ ﺗﻨﻬﺎ ﺑﺎ ﺗﻮ ﺍﺳﺖ ﮐﻪ ﻣﻴﺘﻮﺍﻧﻢ ﺗﻌﺎﻟﻰ ﻭ ﺑﺮﮐﺖ ﻭ ﺭﺷﺪ ﺭ= ﻭﺣﻰ ﺑﻴﺎﺑﻢ.ﮐﻪ ﺗﻮ ﻏﻨﻰ ﻭﻣﻦ ﻓﻘﻴ&= #65198;ﻡ'ﻭ ﺟﺰ ﺑﺘﻮ ﺗﻮﺟّﻪ ﻧﺪﺍﺭﻡ'ﮐﻪ ﻣﻦ ﺑﺴﻮﻯ ﺗﻮ(ﻓﺮﺍ&= #65197;ﻯ ﺍﺯ ﺧﻮﺩ) ﻫﺴﺘﻢ.ﮐﻪ(ﺍﺯ ﺩﺳﺖ ﺃﻫﺮﻳﻤﻦ ﻧﻔس خود )ﻭ از ﻗﺸﺮﻯ ﻫﺎ ﻭ ﻗﻬﻘﺮﺍﻫﺎ ﺑﺨﺪﺍﻭﻧﺪ ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ. ﺑﺴﻴﺎﺭ ﻣﻄﺎﻟ&#= 65168; ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﻦ ﺩﺳﺖ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺮﺣﺴﺐ ﻗﺪﺭﺕ ﺗﻔﮑّﺮ ﻭ ﺗﺼﻮﺭ ﻭ ﺍﺩﺑﻴ&= #1617;ﺎﺕ ﺧﻮﻳﺶ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ.ﻭ ﺧﺪﺍﻭﻧﺪ ﺷﻨﻮ&#= 65165;ﻯ ﻫﺮ ﺳﺒﻚ ﺑﻴﺎﻥ هر ﮐس ﻣﻴﺒﺎﺷA= 194;.ﻭﻟﻰ ﺷﺮﻁ ﺍﺳﺖ ﮐﻪ ﺻﺎﺩﻗﺎﻧﻪ ﻭ ﺑﺎﺍﻳﻤﺎﻥ ﺑﮕﻮﻳﻨﺪ.ﻭ ﺑﺎ ﺩﺍﺷﺘﻦ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍﻧﺘﻘﺎﻝ ﺩﻋﺎ ﺑﺂﺳﻤﺎﻥ ﻭﺧﺪﺍﻭﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﺩﻋﺎ ﺑﺨﻮﺩﺵ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ' ﻭ ﺑﺼﻮﺭﺗﺶ ﮐﻮﺑ&#= 65268;ﺪﻩ ﻣﻴﺸﻮﺩ. ﺯﻳﺮﺍ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺩﺭ ﺗﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﺧﻮﺩ ﻧﺪﺍﺭﺩ ﮐﻪ ﺍﻟﻬﻰ بوده ﺑﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻋﺮﻓﺎﻯ اﻳﺮﺍﻧﻰ ﻭ ﻋﺮﺏ ﻭ ﻏﻴﺮﻩ' ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑﺎ ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ ﺃﺩﺑﻰ ﺩﻋﺎﻫﺎﻯ ﺟﺎﻣ&#= 65228;ﻰ ﺑﻬﺘﺮﻳﻦ ﻣﻄﺎ&#= 65247;ﺐﻭﻣؤثِرﺗﺮ ﺩﺭ ﻓﮑﺮ ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ' ﻋﺮﺿﻪ ﻣﻴﮑﻨﻨﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﺩﻋﺎﻫﺎﻯ ﺍﻣﺎﻡ ﺳﺠّﺎﺩ &#= 65169;ﻌﺮﺑﻰ'ﻭ ﻳﺎ ﺩﻋﺎﻫﺎﻯ ﺧ&= #65262;ﺍﺟﻪ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻧﺼﺎﺭﻯ ﺑﻔﺎﺭﺳﻰ ﺩَﺭﻯ'ﮐﻪ ﺗﮑﺮﺍﺭ ﺁﻧﻬﺎ ﮐﺴﻰ ﺭﺍ ﺧﺴﺘﻪ ﻭ ﺑﺪﻭﻥ ﻓﻬﻢ ﻣﻄﻠﺐ ﻧﻤﻰ ﮐﻨ&= #65194;. ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65194;ﻳﻦ ﻭﺳﻴﻠﻪ' ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺷﺮﻁ ﻟﺎﺯﻡ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻭﻗﺖ ﮔﻔﺘﻦ ﺩﻋﺎ'ﺗﺰﮐﻴﻪ ﻧﻔس ﺍﻭ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩﺩ.ﭼﻪ ﺭ&= #65203;ﺪ ﮐﻪ ﻣﻌﺎﻳﺐ ﺟﺪﻳﺪﻯ ﻓﺮﺍﻫﻢ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ.ﻭ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﻧ&= #65268;ﺰ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺧﻄﺎﻫﺎ ﻭ ﺍﻋﻤ&= #65166;ﻝ ﮔﻨﺎﻩ ﺁﻣﻴﺰ ﮔﺬﺷﺘﻪ ﺭﺍ ﺑﻴ&= #65166;ﺩ ﻣﻴﺂﻭﺭﺩ' ﭘﺸﻴ&= #65252;ﺎﻧﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﺁﻧﮕﺎﻩ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﺍﺣﺘﻤﺎﻟﻰ'ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ'ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺑﺴﻴﺎﺭ ﺁﺳﺎﻥ ﻭ ﻋﻤﻴﻖ ﺗﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺳﺎﻟﻚ ﻭ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ ﺩﺭ ﻫﻤﻪ ﺍﺣﻮﺍ&= #65245; ﺳﭙﺎس ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭ&#= 65193;.ﺯﻳﺮﺍ ﺷﺮﺍﻳﻂ ﺳﺨﺖ ﮐﻨﻮﻧﻰ'ﺑﺎﺯ ﻣﻬﻤﺘﺮ ﺍﺯ ﺷﺮ&= #65165;ﻳﻂ ﺑﺪﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩﻭﭼﺎﺭ ﺁﻥ ﻣﻴﺪﺍﻧﻨﺪ. ﻭ ﺳﺎﻟﻚ ﺑﻠﺎﻳﺎ ﻭ ﻓﺘﻨﻪ ﻫﺎﻯ ﻣﺤﻴﻄﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ'ﻭ ﻳﺎ ﻣﺸﮑﻠﺎﺕ ﺟ&= #65204;ﻤﺎﻧﻰ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﻧ= ﻌﻤﺘﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ. = ﮐﻪ ﻭﺳﻴﻠﻪ ﺻﺒﻮﺭﻯ ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ ﻭ ﺗﻤﺮﮐﺰ ﺑﻴﺸﺘﺮ ﺑﺮﺍﻩ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﮕﺮﺩﺩ. ﭘس ﺳ&= #64345;ﺎس ﺑﻴﺸﺘﺮ'ﻭﺣﺘﻰ ﺑﻠﺎﻳﺎﻯ ﺳﺨﺖ ﺗﺮﻯ ﺭﺍ ﻣﻰ ﺧﻮﺍﻫﺪ.ﻭ ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺻﺒﺮ ﺩﺭ ﺍﻳﻦ ﺑﻠﺎﻳﺎ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘ&#= 65198; ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﺑﻨﻔﻊ ﺗﺰﮐﻴﻪ ﻧﻔس ﻣﻴﺸﻮﺩ ﻭﻋﻤﻴﻖ ﺗﺮ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺻﺪﻗﻪ ﺩﺍﺩﻥ ﭘﻮﻝ ﺑﻨﻴﺎﺯﻣﻨﺪﺍ= 5253; ﻭﻟﻮ ﺃﻧﺪﻙ'ﺑﺎ&= #65199; ﺍﺯ ﻣﺤﻞ ﺳﭙﺎس ﺳﺎﻟﻚ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65261;ﻟﻰ ﺻﺪﻗﻪ'ﻫﻤﺎﻥ ﺻﺪﻕ ﻭ ﺭﺍﺳﺘﻰ ﻭ<span lang=3DAR-SA dir=3DLTR style=3D= 'mso-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 187;ﻘﻴﻘﺖ ﺩﺍﺷﺘﻦ ﻫﺮ ﺑﻴﺎﻥ ﻭ ﻫﺮ ﻓﮑﺮ ﻭ ﻧﻴّﺘﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺍﺳﺖ.ﻭ ﺳﺎﻟﻚ ﺍﺣﻮﺍﻝ &= #65261; ﺍﻓﮑﺎﺭ ﻭ ﻋﻘﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﻗﻄﻌﺎ ﺑﺪﻳﮕﺮﺍﻥ ﻧﻤﻰ ﮔﻮﻳﺪ'ﮐﻪ ﺁﻧﺎﻥ ﺧﺮﺍﻓﺎ&#= 65173; ﻭ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍﻥ ﮔﻮﻳﻨﺪﻩ ﻣﻴﺪﺍﻧﻨﺪ.ﻭﻟ&#= 65264; ﭼﻮﻥ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻧﻬﺎﺋﻰ ﻭﻧﺠﺎﺕ ﺭﺳﻴﺪ&#= 65255;ﺪ' ﺣﺎﺻﻞ ﺳﻠﻮﻙ ﺧﻮﺩﺭﺍ ﺑﺪﻳﮕﺮﺍﻥ ﻣﻴﮕﻮﻳﻨﺪ.ﻭ ﻧﻪ ﺑﺼﻮﺭﺕ ﺟﺰ&= #65163;ﻴّﺎﺕ ﺍﻋﻤﺎﻝ ﺩﻭﺭﻩ &= #65203;ﻠﻮﻙ ﺧﻮﺩ.ﺯﻳﺮﺍ ﻫﺮﮐس ﺷﺮﺍﻳﻂ ﻭ ﺍﺣﻮﺍﻝ ﺳﻠﻮ&= #64400;ﻰ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65165;ﺭﺩ.ﮐﻪ ﮔﻔﺘﻨﻰ ﻫﺎﻯ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﺯ ﺟﺰﺋﻴّﺎﺕ ﺳﻠﻮﮐﻰ' ﮐﺴﻰ ﺭﺍ ﺩﺭ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﻧﻤﻰ ﺑﻴﻨﺪ. ﭘس ﺗﺼﻮﺭ ﻧﺎﺑﺴﺎﻣﺎﻧﻰ ﺍﺣﻮﺍﻝ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ ﺍﮔﺮ ﻫﺮﺁﻧﭽﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﺗﻮﺻﻴﻪ ﻗﺮﺍٴﺖ ﻣﻄﺎﻟﺐ'ﻳﺎ ﺍﺟ&= #65198;ﺍﻯ ﺍﻋﻤﺎﻟﻰ ﺭﺍ ﻣﻴﮑﻨﺪ' ﻫﻤﺎﻥ ﺩﺭﺳﺖ ﺍﺳﺖ.ﺣﺘﻰ ﺍﮔﺮ = ﺩﻳﮕﺮﺍﻥ ﻧﮕﻔﺘﻪﺍﻧﺪ.ﻭ ﮐﻠﺎﻡ ﭘﻴﺮ ﺍﻟﻬﻰ ﮐﻠﻤﻪ ﻭ ﮐﻠﺎﻡ ﺧﺪﺍﻭﻧ&#= 65194; ﺑﺮﺍﻯ ﺷﺨﺺ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ.ﺍﮔﺮ ﮔﻔﺖ ﺫﮐﺮﻯ ﺭﺍ ﭼﻨﺪ ﺑﺎﺭ ﺑﺎﻳﺪ ﺑﮕﻮﻳﺪ' ﻫﻤﺎﻥ ﺭﺍ ﺑﺎﻳﺪ ﺩﻗﻴﻘﺎﺍﻧﺠﺎ= 5249; ﻣﻴﺪﻫﺪ.ﻭﺑﻴﺸ&#= 65176;ﺮ ﺁﻧﺮﺍ ﻧﻴﺰ ﺑﻬﻤﺎﻥ ﺗﻌﺪﺍ&#= 65193; ﺑﺮﺳﺎﻧﺪ.ﻭﻫﺮ ﺫﮐﺮ ﺩﻳﮕﺮﻯ ﺭﺍ ﻣﺎﻳﻞ ﺑﺎﺷﺪ'ﺍﺯ ﭘﻴﺮ ﺍﺟﺎﺯﻩ ﺁﻧﺮﺍ ﻣﻴﮕﻴﺮﺩ. ﺁﻧﮕ&= #65166;ﻩ ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺍﺫﮐﺎﺭ ﻓﺎﻃﻤﻰ ﻣﻌﺮﻭ&#= 65233; ﺍﺯ ﭘﻴﺎﻣﺒﺮ'ﮐﻪ ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ ﺩﻓﻊ &= #65207;ﺮﻙ ﻫﻨﮕﺎﻡ ﺗﻮﺟّﻪ ﺑﻮﺟﻪ ﺍﻟﻬﻰ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۳۳ ﺑﺎﺭ ﮔﻔﺘﻪ ﺍﺳﺖ.ﮐﻪ ﺍﮐﻨﻮﻥ ﺗﺴﺒﻴ&#= 65186; ﺻﺪ ﺩﺍﻧﻪ ﺭﺍ ﺳﺎﺧﺘﻪﺍﻧﺪ. ﻭﺍﻟّﺎ ﺗﺴﺒﻴ= 5186; ﻫﺎﻯ ﻫﺰﺍﺭ ﻋﺪ&= #65193; ﻧﻴﺰ ﺩﺭ ﻫﻤﻪ ﻃ= ﺮﻳﻘﺘﻬﺎ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﻣ= <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 256;ﻈﻮﺭ ﻓﺮﺍﻣﻮﺵ ﻧﮑﺮﺩﻥ ﺩﻗﻴﻖ &= #65175;ﻌﺪﺍﺩ ﺫﮐﺮ ﺍﺳﺖ' ﮐﻪ ﭘ= ;ﻴﺮ ﮔﻔﺘﻪ ﺍﺳﺖ. ﺩﻗّﺖ ﺩﺭ ﺗﻌﺪﺍﺩ' ﻧﻤﻮﻧﻪ ﺩﻗّﺖ ﺩﺭ ﺗﻤﺎﻣﻰ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴﺮ ﻣﻴﺒﺎﺷﺪ &= #65261;ﻭﺳﻴﻠﻪ ﺗﺴﻠﻴﻢ ﺩﺭﺁﻭﺭﺩﻥ ﻧﻔ&#= 1587; ﺍﻣّﺎﺭﻩ ﻫﻮﺳ= 5198;ﺍﻥ ﺧﻮﺩﺳﺮ ﺳﺎﻟﻚ ﺍﺳﺖ.ﮐﻪ ﺑﻤﺮﻭ&= #65197; ﺗﺴﻠﻴﻢ' ﻭ ﺑﻘﻮ= ﻝ ﭘﻴﺎﻣﺒﺮ( نفس ﻣﺴﻠﻤﺎﻥ) ﺧﻮﺍ&= #65259;ﺪ ﺷﺪ.ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ ﺣﺘﻰ ﺍﮔﺮ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ ﺑﺎﺷﻨﺪ' ﺩﺭﻣﻘﺎﺑﻞ ﺩﺳ&#= 65176;ﻮﺭ ﭘﻴﺮ ﺍﻟﻬﻰ'ﻗﺎﺑﻞ ﺗﻮﺟّﻪ ﻧﺒﺎﻳ= 5194; ﺑﺎﺷﺪ.ﮐﻪ ﺁﻧﺎﻥ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ ﮔﻔﺘﻪﺍﻧﺪ'ﻭ ﻧﻪ ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ ﻭ ﻫﻤﻪ = ﺯﻣﺎﻧﻬﺎ.ﭼﻮﻥ ﺳﻔﺎﺭﺷﺎﺕ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴ&#= 65166;ﻣﺒﺮ ﻭﺍﻣﺎﻣﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﮔﺬﺷﺘﻪ' ﮐﻪ ﺍﮐﻨﻮﻥ ﺑﺮﺍﻯ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﺩﻟﻴﻞ ﻣﻴﺪﺍﻧﻨﺪ. <o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺍﺳﺘﺎﻥ (ﺩﺭﻭﻍ ﺑﺮﺍﻯ ﺧﻮﺍﺏ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺟﻌﻞ ﮐﺮ&#= 65193;ﻥ)'ﮐﻪ ﺑﺮﺍﻯ ﺗﻌﺒﻴﺮ ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﮔ&= #65236;ﺘﻦ' ﺧﻴﺎﻧﺘﻰ ﺩﺭ ﮐﺎﺭ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻳﻌﻨ&#= 65264; ﺧﻴﺎﻧﺖ ﺑﺨﻮﺩ ﺩﺭ ﺳﻠﻮﻙ ﺑﺪﻭ&= #65253; ﺣﺎﺻﻞ ﻭ ﻣﻨﺤﺮ&= #65233; ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﭼﻨﻴﻦ ﺟﺎﻋﻞ ﺭؤﻳﺎ ﺑﺮ ﺧﻮﻳﺸﺘﻦ ﺧﻮﻳﺶ ﻓﺴﺎﺩ ﻣ&= #65268;ﮑﻨﺪ.ﻭ ﺣﺘﻰ ﺧﻮﺩ ﻧﻴﺰ = ﮔﻮﺍﻫﻰ ﺑﺮﺗﺒﺎﻫﻰ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﺩﺍﺩﻩ ﺍﺳﺖ.ﮔﻮﺋﻰ می &#= 65192;ﻮﺍﻫﺪ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻓﺮﻳﺐ ﺑﺪﻫﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺧﻮﺩ&= #65197;ﺍ ﻓﺮﻳﺐ ﺩﺍﺩﻩ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ'ﻣﻦ ﺍﺯ ﮔﻔﺘﻨﻴﻬﺎ&#= 65263; ﺷﻤﺎ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺷﻤ= 5166; ﻭ ﻋﻘﺎﻳﺪﺗﺎﻥ' = ﺑﺮﺩﺍﺷﺖ ﻭﺗﻔﺴﻴﺒﺮ ﺍﺣﻮﺍﻝ ﻣﻴﮑﻨ&#= 65250;. ﭘس ﺍﮔﺮ ﺩﺭﻭﻍ ﺩﺭﺁﻥ ﺑﺎﺷﺪ' ﻣﻥﺘﻘﺼﻴﺮﻯ ﻧﺪﺍﺭﻡ'ﮐﻪ ﭼﻨﻴﻦ ﻭﭼﻨﺎﻥ ﺑﺸﻤﺎ ﺗﻌﺒﻴﺮ ﻭﺗﻔﺴﻴﺮ ﻣﻴﻨﻤﺎﻳﻢ . ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻋﻮﺍﻡ'ﻓﺮﺻﺖ ﺗﻌﺒﻴﺮ ﺧﻮﺍﺑﻬﺎﻯ ﺁﻧ&#= 65166;ﻥ ﺭﺍ ﻧﺪﺍﺷﺖ.ﻣﮕﺮ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺩﺭ ﭘﻴﻤ&= #65166;ﻥ ﺑﺎ ﺧﻮﺩ.ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺑﺎ ﺁ&= #64404;ﺎﻫﻰ ﺍﺯ ﺳﻮﺍﺑﻖ ﺗﺪﺭﻳﺠﻰ ﺍﺯ ﺳ&= #65166;ﻟﻚ' ﺭؤﻳﺎﻫﺎﻯ ﺻﺎﺩﻗﻪ ﻭﺻﺎﻟﺤﻪ ﺗﺎﺯﻩ ﺍﻭﺭﺍ ﺗ&= #65236;ﺴﻴﺮ ﻳﺎ ﺗﺄﻳﻴﺪ ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ'ﻭﻟﻰ ﺑﺮﺍﻯ ﺍﻣﺮﻭﺯ ﻗﺎﺑﻞ ﺍﺟﺮﺍ ﻧﻴﺴﺖ. ﮐﻪ ﭘﻴﺮ ﺍﻟﻬﻰ'ﻣﺤﻤﺪﻯ ﻭﭘﻴﺎﻣﺒﺮﻯﺰ= 5255;ﺪﻩ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ. ﺭؤﻳﺎﻫﺎﻯ ﺻﺎﺩﻗﻪ ﮐﺎﻣﻠﺎﻥ'ﺳﺮﺍ&#= 65203;ﺮ ﻧﻮﺭ ﻭﮔﻮﻫﺮﻳﻦ ﻭ ﭘﺮﻭﺍﺯﻫﺎﻯ ﺭﻭﺣﻰ ﺍﺳﺖ.ﻳﺎ(ﺧﺎﻧﻤ&= #65264;)ﮐﻪ ﺩﺭ(ﺧﺎﻧﻪ ﺍﻭﻡ) ﻣﻴﮑﺮﺩ'ﻭ ﺍﻣﺮﻳﮑﺎﺋﻰ ﺑﻮﺩ'ﻭﺯﺑﺎﻥ ﺍﻭﺭﺍ ﻧﻤﻰ ﻓﻬﻤﻴﺪﻡ ﺑﺎ ﺍﺷﺎﺭﻩ ﺩﺳﺖ ﻣ&= #65268;ﮕﻔﺖ' ﺭؤﻳﺎﻫﺎﻯ ﻣﻦ &#= 65251;ﺪﺍﻡ ﺗﻬﻮﻉ ﺩﺭﺁﻥ ﻫﺴﺖ ﻭﻧﺎﺭﺍﺣﺖ ﺑﻮﺩ. ﻭﭼﻮﻥ ﮔﻔ= ﺘﻢ ﺧﺎﻟﻰ ﮐﺮﺩﻥ ﺩﺭﻭﻥ ﻭ ﺭﻭﺍﻥ ﺍﺯ ﺯﺷﺘﻰ ﻫﺎ ﺍ= ﺳﺖ'ﻭ ﻧﺸﺎﻧﻪﺍﻯ ﺍﺯ &= #65239;ﺒﻮﻝ ﺍﻋﻤﺎﻝ ﺍﻭ ﻣﻴﺒﺎﺷﺪ' ﺑﺴﻴﺎﺭ ﺧﻮﺭﺳﻨﺪ ﺷﺪ. ﭘ= ﺮﺳﺸﻬﺎﻯ ﺑﻴﺸﺘﺮ ﻣﻌﺒّﺮ ﺍﺯ ﺷﺨﺺ'ﺑﻘﺼﺪ ﻓﻬﻤﻴﺪﻥ ﺩﺭﺳﺖ ﻣﻌﺎﻧﻰ ﺍﻟﻬﻰ ﺭؤﻳﺎﻭﻫﺮﭼﻪ ﺑﻴﺸﺘﺮﺑﺎﺷﺪ ﺑﻬﺘﺮﺍﺳﺖ.ﺍﮔ&#= 65198;ﭘﺎﺳﺦ ﺩﺍﺩ ﺗﺎ ﻣﻌﺒّﺮ ﺑﺪﺍﻧﺪ'ﮐﻪ ﺷﺨﺺ ﭼﻘﺪﺭ ﺭﺍﺳﺖ ﻣﻴﮕﻮﻳ&#= 65194;. ﻭ ﭼﻘﺪﺭ ﻣﺮﺍﺣ&= #65246; ﺳﻠﻮﻙ ﺧﻮﺩﺭﺍ ﻃﻰ ﮐﺮﺩﻩ ﺍﺳﺖ.ﻭ ﺧﻠﺎﺻﻪ ﻣﻌﺒّﺮ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺷﺨﺺ'ﻣﻴﺘﻮﺍﻧ&#= 65194; ﻧﺼﺎﻳﺢ ﺳﻠﻮﮐﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﻨﻤﺎﻳﺪ.ﻭ ﻫﺸﺪﺍﺭﻫﺎﺋﻰ ﺑﺪﻫﺪ.ﻭﮔﺎﻫﻰ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﻣﻀﺮﺍﺕ ﺍﺣﻮﺍﻝ ﺷﺨﺼﻰ ﻣﻴﮑﻨﺪ.ﮐﻪ ﭼﻪ ﻧﺸﺴﺘﻪﺍﻯ ﺩﺭ ﺷﺮﻑ ﺳﻘﻮﻁ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﺟ&= #65260;ﻨّﻤﻰ ﻣﻴﺒﺎﺷﻰ. ﻭ ﭘﻴﺸﻨﻬﺎﺩ ﺗﺴ&#= 65198;ﻳﻊ ﺩﺭ ﮐﺎﺭ ﻳﺎﻓﺘﻦ ﭘﻴﺮ ﺍﻟﻬی ﻤﻴﻨﻤﺎﻳﺪ.ﻭﺍ&#= 64404;ﺮ ﺷﺨﺺ ﺑﻤﻌﺒّﺮ ﺍﻇﻬﺎﺭ ﺍﻋﺘﻘ&#= 65166;ﺩ ﻭﺑﺎﻭﺭﻯ ﺷﺪﻳﺪﺩﺍﺷﺖ'ﻭ&#= 65251;ﻌﺒّﺮ ﻧﻴﺰ ﺍﺯ ﺍﻭﻟﻴ&= #65166;ﻯ ﺯﻧﺪﻩ ﺍﻟﻬی ﺒﻮﺩ' ﻭ ﻓﺮﺻﺖ ﻳﺎ ﺍﺣﺘﻤﺎﻝ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 175;ﻮﻓﻴﻖ ﺍﺯ ﺷﺨﺼﻰ ﺩﺍﺷﺖ'ﺁﻧﮕﺎﻩ ﭘﻴﻤﺎﻥ ﻣﻮﻗّﺖ (ﺗﻤﺘّ= 5226; ﻭ ﻣﺘﻌﻪ) ﻳﺎ(ﺻﻴﻐﻪ ﻋﻘﺪ ﻣﻮﻗّﺖ)ﺑﻴﻦ ﺳ&#= 65166;ﻟﻚ ﻭﭘﻴﺮ ﺻﻮﺭﺕﻣﻴﮕﻴﺮ= 5193;.ﮐﻪ ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺣﺪّ ﺃﮐثر ﭼﻬﻞ ﺭﻭﺯ ﺑﺎﻳﺪ ﻃﻮ&= #65245; ﺑﮑﺸﺪ. ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻓﺎﺻﻠﻪ'ﺷ&= #65192;ﺺ ﻭﻇﺎﻳﻒ ﻋﺒﺎﺩﻯ ﻣﻮﺭﺩ ﻧﻈﺮ ﭘﻴﺮ ﺭﺍ ﺍﺟﺮﺍ ﻣﻴﮑﻨﺪ.ﮔﺮﭼﻪ ﻋﺒﺎﺩﺍﺕ ﺩﻳﮕﺮﺍﻥ ﺭﺍ'ﮐ&= #65258; ﺷﺨﺺ ﺑﺪﺍﻥ ﻋﺎﺩﺕ ﺩﺍﺷﺘﻪ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫﺪ.ﺁﻧﮕﺎ&#= 65257; ﺩﺭ ﺍﻳﻦ ﭼﻬﻞ ﺭﻭﺯ ﺭؤﻳﺎﻫﺎﻯ ﺍﻭ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ &= #64344;ﻴﺮ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮﺩ.ﻭ ﺍﮔﺮ ﭘﻴﺮ ﺧﻮﺍﺳﺘﻪ ﻭ ﺳﺎﻟﻚ ﻃﺎﻟﺐ ﺑﺎﺷﺪ' ﭘﻴﻤﺎﻥ = ﺳﻠﻮﮐﻰ ﻳﺎ ﺍﺯﺩﻭﺍﺝ ﺩ&= #65165;ﺋﻢ ﭘﻴﺮ ﻭﺳﺎﻟﻚ ﺑﺮﺍﻯ ﻫﻤﻪ ﻋﻤﺮ ﺳﺎﻟﻚ ﻣﻨﻌﻘﺪ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﻣﮕﺮ ﺁﻧﮑﻪ ﺳﺎﻟﻚ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65169;ﺮﺳﺪ. ﮐﻪ ﺍﮔﺮ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺭﺳﻴﺪ'ﺧﻮﺩ ﻳﻚ = ﻭﻟﻰّ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺍﺣﺘﻤﺎﻟﻰ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.(ﺗﻤﺘّﻊ)&= #65267;ﻌﻨﻰ ﺑﺮﺧﻮﺭﺩﺍﺭﻯ ﺍﺯ ﺻﻮﺭﺕ ﺷﻬﻮ&= #65193;ﻯ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﺮﺍﻯ ﺍﺟﺮﺍﻯ ﺗﻮﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺩﻭﺭﻩ ﭼﻬﻞ ﺭﻭﺯﻩ' ﺗﺎ ﺳﺎﻟﻚ ﺧﻮﺩ ﻧﻴ&= #65200; ﺑﻨﺘﺎﻳﺦ ﺍﻟﻬﻰ ﻭﺭؤﻳﺎ= 5163;ﻰ ﺧﻮﺩ ﺑﺮﺳﺪ. ﻭ(ﻃﻠﺎﻕ) ﺳﺎﻟﻚ ﺍﮔﺮ ﮐﺎﻣﻞ ﺷﺪ ﻣﻄﻠﻖ ﻭﺁﺯﺍﺩ ﺍﺯ ﭘﻴﻤﺎﻥ ﻣﻴﮕﺮﺩﺩ.ﻭﺍﮔ&#= 65198; ﺳﺎﻟﻚ ﺗﺮﻙ ﺳﻠﻮﻙ ﻭ ﺳﺮﭘﻴﭽﻰ ﺍﺯ ﺩﺳﺘﻮﺭﺍﺕ ﻋﻤ&#= 65246; ﺳﻠﻮﮐﻰ ﭘﻴﺮ ﺩﺍﺷﺖ'ﻭ ( ﺩﻭ ﻧﻔﺮ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ) ﻭﻳﺎ (ﭼﻬﺎﺭ ﺳﺎﻟﻚ) ﺩﺭ ﺳﻠﻮﻙ ﺗﺄﻳﻴﺪ ﺍﺗّﻬﺎﻣﻰ'ﭼﻮ= 5253; ﺯﻧﺎﮐﺎﺭﻯ ﻭﺷﻬﻮﺕ ﺭﺍﻧﻰ ﺍﻭﮐﺮﺩﻧﺪ'ﻭﭘ&#= 65268;ﺮ ﺗﺤﻘﻴﻖ ﺧﻮﺩﺭﺍ ﻧﻤﻮﺩ'ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺍﻭﺭﺍ ﻃﻠﺎﻕ ﻭ ﺁﺯﺍﺩ ﺍﺯ ﭘﻴﻤﺎﻥﮑﻨﺪ. ﭼﻮﻥ(ﺗﺮﻙ ﺻﻠﺎ&= #65173; ﻭ ﺍﺭﺗﺒﺎﻁ)ﮐﺮﺩ&#= 65257;'ﮐﻪ ﺗﻤﺎس ﺑﺎﺩﻳﮕ= 5198; ﺳﺎﻟﮑﺎﻥ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺣﺮﺍﻡ ﺍﺳﺖ.ﻭﭼﻮﻥ ﺗﺎ ﺳﻪ ﺑﺎﺭ ﺳﺎﻟﻚ ﻣﻄﺮﻭﺩ'ﺍﺑﺮﺍ&#= 65199; ﭘﺸﻴﻤﺎﻧﻰ ﻭﺗﺠﺪﻳﺪ ﺗﻮﺑ&#= 65258; ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﮐﺮﺩ'ﭘﻴﺮ ﺍﻭﺭﺍ ﻣﻴﭙﺬﻳ&#= 65198;ﺩ. ﻭﺑﺮﺍﻯ ﺑﺎﺭ ﺳﻮﻡ ﺑﺮﺍﻯﻬﻤﻴﺸﻪ ﻣﻄﺮﻭﺩ ﺍﺳﺖ.ﻭ ﺳﺎﻟﻚ ﻣﻄﺮﻭﺩ ﭘﺸﻴﻤﺎﻥ ﺒﺎﻳﻚ ﻭﻟیّ الهی ﺪﻳﮕﺮﻯ'ﺍﮔﺮ ﺑ&= #65256;ﺘﺎﻳﺞ ﺷﻬﻮﺩﻯ ﺭﺳﻴﺪ'ﻭ ﭘﻴﺮ ﺩﻭﻡ ﻧﻴﺰ ﻣﻮﺍﻓق ﺒﺎﺷﺪ ﺑﺎﺯ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ ﭘﻴﺮ ﻧﺨﺴﺘﻴﻦ ﺍﺩﺍﻣﻪ ﺳﻠﻮﻙ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺪﻫﺪ.ﻭ ﺍﻳﻦ ﭘﻴﺮ ﺩﻭﻡ = ﻫﻤﺎﻥ(ﻣﺤﻠّﻞ) ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺍﺳﺖ.ﮔﺮﭼﻪ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﻭﺁﺧﻮﻧﺪﻫﺎ' ﺁﻧﺮﺍ ﺍﺯ ﻣﻘﺮﺭﺍﺕ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﺧﻮﺩ ﺩﺭﺁﻭﺭﺩﻩﺍﻧ= 5194;. ﮐﻪ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﺍﺭﺯﺷﻰ ﻫﻢ ﻧﺪﺍﺭﺩ.ﻭ ﻫﻤﻴﺸﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺣﺎﻝ ﺯﻧﺎﮐﺎﺭﻯ ﻫﺴ&#= 65176;ﻨﺪ'ﺣﺘﻴﺎﮔﺮ ﺑﺎ ﺯﻥ ﻗﺎﻧﻮﻧﻴﺨﻮﺩ ﺑﺎﺷﺪ.ﻭﻣﺮﺍﺳ&#= 65250; ﻋﻘﺪ ﺍﺯﺩﻭﺍﺝ ﺁﺧﻮﻧﺪﻫﺎ ﻫﻴﭻ ﺃﻣﺮ ﺣﺮﺍﻣﻰ ﺭﺍ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺣﻠﺎﻝ ﻧﻤﻴﮑﻨﺪ'ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﺑﻴﺸﺘﺮ ﺣﺮﺍﻡ ﺯﺍﺩﻩ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻥ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ'ﮐﻪ ﭼﻮﻥ ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺭﺍ ﺑﺒﻴﻨﻨﺪ ﺗ&= #65228;ﺒﻴﺮ ﺳﺎﻟﻚ ﺍﺣﺘﻤﺎﻝ'ﺷﻬﻮ&#= 65193; ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺗﻌﺒ&#= 65268;ﺮ ﺍﺯ ﭘﺎﺩﺷﺎﻫﻰ ﻭﻗﺪﺭﺗﻬﺎﻯﺴ= 5268;ﺎﺳﻰ ﻭﺍﺟﺘﻤﺎﻋﻰ ﺁﻧﻬﺎ ﻭﻳﺎ ثرﻭﺕ ﻳﺎﻓﺘﻥﺎﺳﺖ. ﻭ ﺁﻧﭽﻪ ﮐﻪ ﺁﻧﻬﺎ ﺩﺭ ﻃﻠﺐ ﺁﻥ ﻫﺴﺘﻨﺪ'ﺗﻌﺒﻴ&#= 65198; ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﺁﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﺩﻳﺪﻥ ﺧﻮﺍﺏ ﺟﺒﺮﺋﻴﻞ ﺑﺨﺼ&#= 65262;ﺹ ﮐﻪ ﻣﺤﻤﺪ ﮐﺎﺷﻒ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺍﻭ ﺑﻮﺩ'ﻫﻤﺎﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺳ&= #65166;ﻟﻚ ﺷﺎﻫﺪ ﺁﻥ ( ﺍﻳﻦ ﻫﻤﺎﻧﻰ) ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻭﮐﻤﺎﻝ ﺑﺮﺗﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﺩﺭ ﺭ= ﻭﺡ ﺍﻟﻘﺪﺵ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﻧﻮﺭ ﺑﺪﺭ ﻣﻨﻴﺮ ﻣﺎﻩ ﺷﺐ = ﭼﻬﺎﺭﻩ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﺳﺖ.ﻭﺩﺭ ﮔﺬﺷﺘﻪ ﻣﻌﺒّﺮﺍﻥ ﺍﻟﻬﻰ ﺍﺯ ﺍﺻﻄﻠﺎﺣﺎﺕ ﮐﻠّﻰ ﻣﻌﺮﻭﻑ ﻫﻤﮕﺎﻥ ﺑﮑﺎﺭ ﻣﻴﺒﺮﻧﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﺧﻮﺍﻧﺪﻥ ﻧﺎﻡ ﺟﺒﺮﺋﻴﻞ ﻳﺎ ﻣﻴﮑﺎﺋﻴل ﻮﻏﻴﺮﻩ'ﮐﻪ ﻣﺎ ﺑﺮﺣﺴﺐ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ ﺧﻮﺩ ﻭﺗﺄﮐﻴﺪﺍﺕ ﭘﻴﺎﻣﺒﺮ ﻭﺍﻭﻟﻴﺎﻯﺎﻟ= 5260;ﻰ' ﺍﺳﺎﻣﻰ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﻣﻴﮕﻮﺋﻴﻢ.ﻭﻟ&#= 65264; ﻫﺮ ﻗﻮﻣﻰ ﻭ ﻭﻟ= ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﺩﻳﮕﺮ ﺍﺳﺎﻣﻰ ﻣﺤﻠّﻰ ﻭﺗﺎﺭﻳﺨﻰ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﻧﺪ. ﻣﺎﻧﻨ&= #65194; ﺍﻣﺸﺎﺳﭙﻨﺪﺍ= 5253; ﺯﺭﺩﺷﺘﻰ.ﻭ ﻳﺎﺩﻳﮕﺮ ﺍﺳﺎﻣﻰ ﻭﺃﻏﻠﺐ ﻧﺎ ﻣﻔﻬﻮﻡ ﻣﺎ' ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﻗﺪﻳﻤﺘﺮ.ﭼﻮﻥ &= #65165;ﺳﺎﻣﻰ ﺭﺍﻳﺞ ﻫﻨﺪﻭﺍ&#= 65253; ﻭ ﻣﻴﺘﺮﺍﺋﻴﺰﻡ ﻭ ﺑﻮﺩﺍﺋﻴﺴﻢ .= <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺻﻄﻠﺎﺣﺎﺕ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﺑﻴﺸﺘﺮ ﺩﺭ ﺑﻴﻦ ﺍﻋﺮﺍﺏ ﺭﺍﻳﺞ ﺑﻮﺩ.ﮐﻪ ﻣﺤﻤﺪ ﻭﻗﺮﻳﺶ ﻧﻴﺰ ﺑﺂﻧﻬﺎ ﺁﺷﻨﺎﺋﻰ ﺩﺍﺷﺘﻨﺪ.ﻭﮔﺎ&#= 65259;ﻰ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎ ﮐ= ﻤﻰ ﺗﻐﻴﻴﺮ ﺩﺭ ﺗﻠﻔّﻆ ﺑﮑﺎﺭ ﻣﻴﺒﺮﺩﻧﺪ.ﮐﻪ ﺩﺭ ﺗﺼﻮﻑﺍﻳﺮﺍﻧ= 5264; ﻧﻴﺰ ﻭﺍﺭﺩ ﮔﺮ&= #65193;ﻳﺪ.ﻗﺮﻳﺶ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ﺑﺎ ﻓﺮﻫﻨﮓ ﺯﺭﺩﺷ&#= 65176;ﻰ'ﮐﻪ ﺯﻧﺪﺍﻭﺳﺘﺎ'ﮐ&#= 65258; ﻣﺰﺍﻣﻴﺮ ﻣﻴﮕﻔﺘﻨﺪ'ﻣﻬ&#= 65166;ﺟﺮﺍﻥﻔﺮﺍﺭʌ= 63; ﺍﺯ ﺍﻳﺮﺍﻥ ﺳﺎﺳﺎﻧﻰ ﺑﻮﺩﻧﺪ.ﮐﻪ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﻧﻴﺰ ﻣﻴﺮﻓﺘﻨ&#= 65194;.ﻭﮔﺮﻭﻫﻰ ﺑﻴﻤﻦ ﮐﻪ ﺍﻳﺮﺍﻧﻰ ﻓﺮﺍﻭﺍﻥ ﺩﺍﺷ&#= 65174;' ﻭﻣﺴﺘﻌﻤﺮﻩ ﺍ&#= 65267;ﺮﺍﻧﻰ ﺑﻮﺩ'ﺑﺎﺯ ﮔﺮﻭ&= #65259;ﻰ ﺍﺯ ﺁﻧﻬﺎ ﺑﻨﺎﻡ(ﺟﺮﻫﻮﻡ)&= #65267;ﺎ ﻗﺮّﻩ ﮔﻴﺮﺍﻥ ﻫﻮﻡ ﮐﻨﻨﺪﻩ' ﺑﻤﮑﻪ ﺑﻌﻨﻮﺍﻥ ﻧﻘﻄ&#= 65258; ﺑﺪ ﺁﺏ ﻭﻫﻮﺍﻯ'ﻗﺮﺍﺭ&#= 64404;ﺎﻩ ﭼﻨﺪ ﺳﺎﻟﻚ ﮐﻨ&= #65166;ﺭ ﭼﺸﻤﻪ ﺁﺏ ﺯﻣﺰﻡ'ﺯﻣﺰﻣﻪ ﮐﻨﺎﻥ ﺑﻘﻮﻝ ﺍﻋﺮﺍﺏ ﻣﻴﺒﻮﺩﻧﺪ. ﮐﻪ ﺑﺎﺯﻫﻢ ﻗﺸﺮﻯ ﮔﺮﻯ ﻭﻣﺬﺍﻫﺐ ﻫﺮ ﺁﺧﻮﻧﺪﻯ ﻣﺘﻔﺮﻕ ﺷﺪﻧﺪ. = ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ ﺳﺎﻟﻚ ﺭﺍ(ﻫﺎﺷﻤﻰ ﻳﺎ ﺍﺯ ﺑﻨﻰ ﻫﺎﺷﻢ)ﻣﻴﮕﻔﺘ&#= 65256;ﺪ' ﮐﻪ(ﻫَﺸﻢ)ﺟﺎﻥ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 193;ﺭ ﺳﻠﻮﻙ ﺍﻧﺠﺎﻡ ﻣﻴﺪﺍﺩﻧﺪ.ﻭ ﺑﻘﻴﻪ ﻗﺮﻳﺶ ﮐﻪ ﺑﻤﺮﻭﺭ ﺯﻳ&= #65166;ﺩ ﺷﺪﻧﺪ'ﻫﻤﮕﻰ ﺁ&= #65255;ﺎﻥ(<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>(<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﻨﻰ ﺍﻣﻴّﻪ) ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﺪﻧﺪ'ﮐﻪ ﻣﺪﻋﻰ ﮐﺎﺫﺏ ﺍ&= #65261;ﻡ ﻭ ﺍﻣّﻰ ﺷﺪﻥ ﺑﻮﺩﻧﺪ. ﮐﻪ ﺃﺑﻮﺳﻔﻴﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﭘﻴﺎ&= #65251;ﺒﺮ ﻗﺪﺭﺗﻤﻨﺪﺗﺮ= 5267;ﻦ'ﻭ ﺣﺘﻰ ﻇﺎﻫﺮﺍ ﻋﺒﺪ ﺍﻟﻤﻄّﻠ= 5168; ﻭ ﺃﺑﻮ ﻃﺎﻟﺐ ﺭﻫﺒﺮﺍﻥ ﺳﻠﻮﮐﻰ ﺯﺭﺩﺷﺘﻰ ﻗﺮﻳ&#= 65206; ﺑﻮﺩﻩﺍﻧﺪ. ﮐﻪ = ﺗﻐﻴﻴﺮ ﺍﺣﻮﺍﻝ ﺑﻌﺪﻯ &= #65251;ﺤﻤﺪ ﺳﺎﻟﻚ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻴﮑﺮﺩﻧﺪ.ﮔﺮ&#= 64380;ﻪ ﺧﻮﺩ ﻫﻨﻮﺯ ﺑﺮ&= #65261;ﺡ ﺍﻟﻘﺪس ﻧﺮﺳﻴ= 5194;ﻩ ﺑﻮﺩﻧﺪ. <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺳﺎﻟﮑﺎﻥ ﻫﺮﭼﻪ ﺑﺎﻳﺪ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﺭؤﻳ&#= 65166; ﻣﻰ ﺑﻴﻨﻨﺪ' ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﺗﻔﺴﻴﺮﭘﻴﺮ ﮐﺎﻣﻞ ﺯﻧﺪﻩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ.ﻭﻫﻤﺎﻥ ﺷﻬﻮﺩﻫﺎ ﺭﺍ ﺩﺭ ﺗﻮﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺑﻌﺪﻯ &= #65191;ﻮﺩ ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨ&#= 65194; ﻭﺑﺎﻭﺭ ﮐﻨﻨﺪ</= span><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>'<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 175;ﺎ ﮔﺮﻓﺘﺎﺭ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺗﻔﺴﻴﺮﺍﺕ'ﻭ ﺣﺘﻰ ﺗﻔﺎﻭﺕ ﺍﺳﺎﻣﻰ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻧﺸﻮﻧﺪ.ﮐﻪ ﻣثلا ﻳﻚ ﮐﺎﻣA= 246; ﺯﺭﺩﺷﺘﻰ ﻳﺎ ﻳﻬﻮﺩﻯ ﺩﺭ ﺃﺻﻞ ﺯﺭﺩﺷﺘﻰ'&= #65261; ﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴﺤﻰ ﺷﻬﻮﺩ&#= 65259;ﺎﻯ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ ﺭﺍ'ﺩﺭ = ﻫﻤﺎﻥ ﺍﺳﺎﻣﻰ ﺧﻮﺩﺷﺎﻥ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺩ&= #65197;ﺳﺖ ﺑﺪﺍﻧﻨﺪ.ﻭ ﺳﺎﻟﻚ ﺍﺯ ﻧﻈﺮ ﭘﻴﺮ ﻭﺷﻬﻮﺩ ﺁﺧﺮ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﺤﺮﻭ= 5249; ﻣﻴﮕﺮﺩﺩ.ﮔﻮﺋ&#= 65264; ﺩﻳﻦ ﺳﻠﻮﮐﻰ ﻋﻮﺽ ﮐﺮﺩﻩ'ﮐﻪ ﻭﺍﺟﺐ ﺍﻟﻘﺘﻞ ﺁﺧﻮﻧﺪﻫﺎ ﻣﻴﺸﻮﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ(ﻃﺮﺩ ﺳﺎﻟﻚ)ﺧﻄﺎﮐﺎ&#= 65197; ﻫﻤﺎﻥ ﻋﻤﻠﺎ(ﻗ&= #65176;ل ﺴﺎﻟﻚ) ﺍﺳﺖ' ﮐﻪ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻣﻴﺮﻭﺩ. ﺗﺎ ﮐﺸﺘﻪ ﻫﻤﺪﻳﮕﺮ ﻳﺎ ﺩﺭﻳﺪﻩ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺩﻳﮕﺮ ﮔﺮﺩﻧﺪ.&= #65261; ﺗﻤﺎﻡ ﺍﻧﺴﺎﻧﻬﺎ'ﻣﺘ&#= 65236;ﺎﻭﺕ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﻭﺍﻟﻬﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﺣﺘﻰ ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎﻥ ﺍﻭﻟ&#= 65268;ا ﺣﺘﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻣﻬﺪﻭﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﮐﻪ = <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۵۵ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭﺟﻬﺎﻥ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ.ﮔﺮﭼ&#= 65258; ﺩﻧﺒﺎﻟﻪ ﺗﮑﺎﻣﻞ ﺟﺴﻤﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.ﺑﺎﺯ ﺑﺎﻫﻢ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺭﻭﺣﻰ ﺩﺭ ﻋﻘﻞ ﻭ ﺻﻔﺎﺕ ﻭﻣﻘﺪ&= #65165;ﺭ ﺁﻟﻮﺩﮔﻰ ﻫﺎ ﻭﺫﺧﻴﺮﻩ ﻫﺎﻯ ﺁﺧﺮ<span lang=3DAR-SA style=3D'mso-ascii-font-f= amily: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺕ ﺑﺎﻫﻢ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺷﻬﻮﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﺷﺮﻁ ﻟ&= #65166;ﺯﻣﻰ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﻳﻚ ﺭﻭﺡ ﺩﺭﺟﻬﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺃﺑﺪ ﺍﻳﻦ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭﺗﺠﻠّ= 5268;ﺎﺕ ﺭﺏّ ﺍﻟﻨﻮﻋﻬ= 5166;ﻯ ﺑﺎﻟﺎﺗﺮ ﺗﺎ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﺍﮔﺮ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺭﻭﺣﻰ ﺑﺄﺑﺪﻳﺖ ﺑﻰ ﻧ&= #65260;ﺎﻳﺖ ﺑﺮﺳﺪ. ﻭﻳﺎ ﺑﻨ= ﻮﺭ ﺍﻟﺄﻧﻮﺭ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺷﻬﻮﺩ ﻣ&#= 65220;ﻠﻖ ﺍﻟﻠﻪ ﻣﻮﻓﻖ ﮔﺮﺩﺩ.ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺍﻭﺭﺍ &= #65255;ﻴﺰ ﺑﺪﺳﺖ ﺁﻭﺭﺩ.<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻓﺮﺷﺘﮕﺎﻥ ﻋﺮﺵ ﺭﺍ ﺩﻳﺪﻥ = ﺩﺭ ﺭؤﻳﺎ'ﺑﺰﺭﮔﻰ ﺟﺴﺘﻦ ﺷﺎﻫﺪ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.ﻭﮐ&#= 65204;ﻰ ﺷﻬﻴﺪ ﺍﺳﺖ'ﻭﻗﺘﻰ ﺑﺸﻬﺎﺩﺕ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ'ﺑﺸﻬﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ.ﻭﭼﻮﻥ ﺣﺴﻴﻦ ﺯﻧﺪﻩﺍ&#= 65263;'ﺍﺯ ﭘﻨﺞ ﺗﻦ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ'ﺷﻬﻴﺪ ﺷﺎﻫﺪ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪﺣﺞ ﺃﮐﺒﺮ ﺧﻮﺩﺭﺍ &= #65169;ﮕﻔﺘﻪ ﭘﻴﺎﻣﺒﺮ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ.ﻭ ﻳﻚ ﺭﻭﺡ= ﺑﺸﺮﻯ ﺑﺎ ﻓﺮﺍﻭﺍﻥ ﺗﻮﻟﺪﺍﺕ'ﻫﺮﻳ&#= 65242; ﺑﻬﺘﺮ ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺎﻳﺪ ﺑﺘﺮﺗﻴﺐ ﻫﺮﺑﺎﺭ ﺗﻮﻟﺪﻯ ﺑﻴﮑﻰ &= #65165;ﺯﺗﺠﻠﻴّﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ.ﻳﻚ ﺑﺎﺭ ﻭﻟﺎﻳﺖ ﺁﺩﻡ ﮐﻴﻮﻣﺮﺵ'&= #65261;ﻳﺎ ﻣﻴﺘﺮﺍﻯ ﻧﻮﺡ'ﻭ ﻳﺎ ﺑﻮﺩﺍ ﻭ ﻳﻚ ﺑﺎ= ﺭ ﻧﻴﺰ ﺑﺎ ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷﺖ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﺳﭙﺶ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺩﺭ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ' ﺁﻧﮕﺎﻩ ﺩﺭ ﺗﻮﻟﺪ ﺑﺎﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ ﭘس ﺍﺯ ﺗ&= #65184;ﺪﻳﺪ ﺗﻤﺎﻡ ﺁﻥ ﭘﻨﺞ = ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ'ﮐﻪ ﻧﺎﻡ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺍ ﺩﺍ= ﺭﻧﺪ' ﻣﻴﺘﻮﺍﻥ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ'ﮐﻪ ﻣﻬﺪﻯ ﻤﻮﻋﻮﺩ ﮐﺎﺷﻒ ﺁﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭﺍﺣﺘﻤﺎ&#= 65247;ﺎ ﺷﺎﻫﺪ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﭼﻨﺪﺳﺎﻟﻚ ﺧﻮﺩ ﺑﺨﻠﻖ ﺑﺎﺯﻣﻴﮕﺮﺩﺩ' ﻭﺗﺎﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ ﻣﻘﺎﻡ &= #65187;ﺴﻴﻨﻰ ﻭﺣﺘﻰ ﻫﺮ ﭘﻨﺞ ﻣﻘﺎﻡ ﺁﻝ ﻋﺒﺎ ﺭﺍﺑﺮﺍﻯ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺧﻮﺩ ﺩﺍﺭﺩ.<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺍﺯ ﻃﺒ&= #65240;ﺎﺕ ﺃﻧﺒﻴﺎ ﻣﻴﮕﻮﻳﺪ'ﻧﺨﺴ&#= 65174; ﺍﻧﺒﻴﺎﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ'&= #65261; ﺳﭙس ﺭﺳﻮﻟﺎﻥ ﮐﺎﻣﻠﺎﻥ ﺍﺭﺳﺎﻟﻰ ﺑﺨﻠﻖ'ﺑﺎﻫﺮ ﻭﻟﺎﻳﺖﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺑﺎﺷﻨﺪ. ﻭ ﺳﻮﻡ ﻧﺒﻰ ﻣﺮﺳﻞ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻥ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﮐﻪ ﺍﮔﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﮐﺎﺷﻒ &= #65255;ﻮﺭ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺗﺎﺯﻩﺍﻯ ﻧﻴﺴﺘﻨﺪ'ﻭﻟﻰ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻟﺎﺕ ﺍﻟﻬﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﻭ ﻫﻤﮕﻰ ﺭﺳﻮﻟﺎ&#= 65253; ﺍﺭﺳﺎﻝ ﻭ ﺍﻧﺒﻴﺎﻯ ﺩﺍﺭﺍﻯ ﺍﻣﮑﺎﻥ ﺗﻨﺒّ= 608;ء ﻭﺧﺒﺮ ﮔﻴﺮﻯ ﺍﻟﻬﺎﻣﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﻨﺪ.ﻭ ﻣﻔﻬﻮﻡ ﺟﺒﺮﺋ&#= 65268;ﻞ ﻳﺎ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺭﻭﺡ ﺍﻟﻘﺪس 'ﻭﻳﺎ ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ &= #65239;ﺎﺋﻢ ﺭﺍ ﻧﺪﺍﺭﻧﺪ' ﺩ= ﺭ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺑﺎﻓﺼﻞ ﻭﻋﻘﻞ ﺑﻬﺘﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ.ﺍﮔﺮ ﺁﻧ&= #64405;ﺎﻩ ﭼﻮﻥ ﺗﻤﺎﻡ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﻣﺴﺘﻌﺪ' ﮐﻪ ﺍﮐﻨﻮﻥ ﺍﻃﺮﺍﻑ ﺧﻮﺩ ﻓ&= #65198;ﺍﻭﺍﻥ ﻣﻰ ﺑﻴﻨﻴﻢ'ﻧﺨﻮﺍ&#= 65259;ﻨﺪ ﮐﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮐﻨﻨﺪ' ﻭﻧﺨﻮﺍﻫﻨﺪ ﺍﺯ ﺑﻬﺸﺖ ﻣﻮﻋﻮﺩ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﮐﻪ ﺍﮐﻨﻮﻥ ﺩﺭ ﺁﻥ ﻫﺴﺘﻨﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺠﺎﻯ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘﺮ' ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺻﺮﻑ ﻟﺬﺗ&= #65260;ﺎﻯ ﺟﺴﻤﻰ ﻭﺟﻨﺴﻰ ﻭﻣﻌﻨﻮﻳّﺎﺕ ﮐﻨﻨﺪ' ﻭﻣﺤﺮﻭﻡ ﺍﺯ ﻟ&= #65196;ﺗﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭﺗﺠﻠﻴّﺎﺕ ﻭ ﻣﻌﻘﻮﻟﺎﺕ ﺍﻟﻬﺎﻣﻰ ﻣﻴﻨﻮﻯ ﻭﺍﻟﻬﻰ ﺷﻮﻧﺪ' ﭘس ﺩﻭﭼﺎﺭ ﮐﺎ&#= 65197;ﻣﺎﻫﺎ ﻭﻣﺤﺮﻭﻣﻴّﺖ ﺍﺯ ﺗﻤﺎﻡ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65203;ﻠﻮﮐﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﻣﻴﮕﺮﺩﻧﺪ.ﻭ ﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺩﺭ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺍﮔﺮ ﺑﻮﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ' ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﻧﺮﺳﺎ&#= 65255;ﻨﺪ' ﺗﻤﺎﻡ ﮐﻤﺎﻟﺎ&#= 65173; ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﻣﺮﻭﺯ ﺧﻮﺩﺭ&#= 65165; ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ.ﻭﺗﮑ&#= 65198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻣ&= #65204;ﻴﺤﻴﺎﻥ ﺑﮑﺎﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ'ﺑﺎ ﺷﻬﻮﺭ ﻋﺮﺵ ﻣﺼﻄﻔﻮﻯ ﺍﺻﻄﻠﺎﺣﺎ ﭘﺪ&#= 65197; ﺁﺳﻤﺎﻧﻰ ﻣﺴﻴﺢ ﻧﺎﻡ ﺭﺳﻮﻝ ﻭ ﺭﺳﻮﻟﺎﻥ ﻣﻰ ﮔ&= #65262;ﻳﻨﺪ.ﻭ ﻣﺤﻤﺪ ﺁﻧﺎﻥ ﺭﺍ(ﺍﻣﺎﻡ ﺍﻣّﻰ)ﺷﺪﻩ ﻣﻴﺨﻮﺍﻧﺪ. ﻭ ﺩﻩ ﻫﺎ ﻧﺎﻡ ﺩﻳﮕﺮ'ﮐﻪ ﺩﺭ ﻗﺮﺁﻥ ﻭ ﺍﺣﺎﺩﻳث ﺁﻣﺪ= 5257; ﺍﺳﺖ. ﭼﻪ ﺍﻣﺎﻣﺎﻥ ﺯﻣﺎ&#= 65253; ﺣﺴﻨﻰ'ﮐﻪ ﻳﺎﺯﺩﻩ ﺍﻣﺎﻡ ﺁﺷﮑﺎﺭ ﺑﻮﺩﻧﺪ'ﻭ ﺳﭙس ﻳﮑﻰ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﺣﺴﻴﻨﻰ ﺯﻧﺪﻩ ﺑﺎﻧﺘﺨﺎﺏ ﺧﺪﺍﻭﻧﺪ'ﺍﻣﺎ&#= 65249; ﺯﻣﺎﻥ ﺣﺴﻨﻰ ﺳ&= #65166;ﻟﻚ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﺑﮑﺴﻰ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 251;ﻌﺮﻓﻰ ﻧﻤﻴﮑﻨﺪ ﻭ ﻫﻤﻴﺸﻪﻏﺎﻳﺐ= 5259;ﺴﺘﻨﺪ.ﻭﻫﻤﮕʌ= 64; ﺩﺭ ﻧﺎﻡ ﺳﻤﺒﻮ&= #65247;ﻴﻚ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﻏﺎﻳﺐ ﺣﺠّﺖ ﺑﻦ ﺍﻟﺤﺴﻦ ﺧﻮ&= #65165;ﻧﺪﻩ ﻣﻴﺸﻮﻧﺪ. ﻭ ﻫﻤﻴﺸﻪ <span lang=3DFA style=3D'ms= o-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>۳۱۳ ﮐﺎﻣﻠﻰ ﻭﺍﻣﺎﻡ ﺍﻣّﻰ ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65193;ﺭ ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ. ﭼﻮﻥ ﻳﮑﻰ ﻭﻓﺎﺕ ﮐﻨﺪ ﺳﺎﻟﻚ ﮐﺎﻣﻠﻰ ﺟﺎﻯ ﺍﻭﺭﺍ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ. ﮔﺮﭼﻪ ﺗﻌﺪﺍﺩ ۳۱۳ ﺷﻤﺎﺭﻩﺍʌ= 63; ﺳﻤﺒﻮﻟﻴﻚ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭﺧﺪ<span lang=3DAR-SA style=3D'mso-ascii-font-f= amily: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻭﻧﺪ ﺍ&#= 65199; ﺑﻴﻦ ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۳۱۳ ﮔﺎﻧﻪ'ﮐﻪ ﻫﻤﮕﻰ ﻗﺒﻠﺎ ﻣﻮﺭﺩ ﺍﺻﻄﻔﺎﻯ ﺍﻟﻬﻰ ﺑﻮﺩﻧﺪ'ﻭ ﺗﺼﻔﻴﻪ ﮐﺎﻓﻰ ﺩﺍﺷﺘﻨﺪ'ﻭ ﺑﺼﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ ﺪﺭ ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﺭﺳﻴﺪﻩ ﺑﻮﺩﻧﺪ' ﻭ ﺑﺎ ﻣﺸﻴﺖ ﺍﻟﻬﻰ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65176;ﻨﺪ' ﺁﻧﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ ﻳﮑﻰ ﺍﺯ ﺁﻧﺎﻥ ﮐﻪ ﮐ= ﺎﻣﻠﺘﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ ﺍﺧﺘﻴﺎﺭ ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ ﺧﻴﺮ ﻭﮐﻤﺎﻝ ﺑﻴﺸﺮ ﺩﺍﺭﻧﺪ. = ﻭﺁﻧﭽ<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 258; ﻫﻤﻪ ﺧﻮﺑﺎﻥ ﺩﺍﺭﻧﺪ ﻭﻯ ﺑﺘﻨﻬﺎﺋﻰ ﺩﺍﺭﺩ'ﻫﻤﻪﮐﺮ&#= 65165;ﻣﺎﺕ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭﺷﻬﻮﺩ ﺩﻭﻡ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺧﻠﺎﻓﺖ ﺳﻴﺎﺳﻰ ﭘﻴﺎﻣﺒﺮ ﮐﻪ ﺃﺑﻮﺑﮑﺮ ﺩﺍﺷ&#= 65174;'ﺭﺑﻄﻰ ﺑﺨﻠﺎﻓﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻣﺤﻤﺪ ﻧﺪﺍﺭﺩ. = ﮐﻪ ﺩﺭ ﺣﺪﻳث ﻏﺪﻳﺮ ﺧﻢ ﭘﻴﺎﻣﺒﺮ ﻋﻠی= 617; ﺮﺍ ﺟﺎﻧﺸﻴﻦ ﺳ&= #65248;ﻮﮐﻰ ﺧﻮﺩ ﻧﻤﻮﺩ. ﻭ ﻧﻪ ﺁﻧﭽﻪ ﺷﻴﻌﻴﺎﻥ ﻋﻠﻰ' ﻭ ﺣﺘﻰ ﺩﻳﮕﺮ ﮔﺮﻭﻫﻬﺎﻯ ﻏﻴﺮ ﻣﺴﻠﻤﺎﻥ گفتند'ﮐﻪ ﺍﺯ ﺑﻐﺾ ﻭ ﻏﻀﺐ ﺍﺯ ﻣﻌﺎﻭﻳﻪ ﻭ ﺧﻠﻔﺎﻯ ﺍﻣﻮﻯ ﻭ ﺳﭙس ﻋﺒّﺎﺳ= 5264; ﻭ ﻋﺸﻤﺎﻧﻰ ﺭﺍ ﺩﺍﺷﺘﻨﺪ. ﺍﺩﻋﺎﻯ ﺣﻖ ﻋﻠ&= #65264;ّ ﺑﺮﺍﻯ ﺣﮑﻮﻣﺖ ﺑﺮﺟﻬﺎﻥ اﺳﻠﺎﻡ ﺩﺍﺷﺘﻨﺪ'ﮐﻪﺩ&#= 65267;ﮕﺮ ﺍﻣﺎم اﻟﻬﻰ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ'&= #65165;ﮔﺮ ﮐﻪ ﭼﻨﻴﻦ ﺣﻖ ﺭ= ﻳﺎﺳﺖ ﺳﻴﺎﺳﻰ ﺩﺍﺷﺘﻪﺑﺎﺷﺪ. ﭘس ﺁﺧﻮﻧﺪﻫﺎ ﺑﺨﺼﻮﺹ ﺷﻌﻴﺎﻥ' ﺧﻮﺩﺭ&= #65165; ﺭﻫﺒﺮ ﺳﻴﺎﺳﻰ ﺑﺤﻖ ﻣﻴﺸﻨﺎﺳﻨﺪ' ﮐﻪ ﻧﺎﻡ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﻟﺎﻳﺖ &#= 65235;ﻘﻴﻪ ﺑﺂﻥ ﻣﻴﺪﻫﻨﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻧﻪ ﺍﻧﺘﺼﺎﺏ ﺍﻟﻬ&#= 65264; ﺩﺍﺭﻧﺪ' ﻭﻧﻪ ﻭﺍﻗﻌﺎ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﺑﻠﮑﻪ ﺍﺑﻠﻴﺴﺎﻥ ﺩﺭ ﻟﺒﺎس ﻭﺗﻠﺒی= 87; ﺍﺑﻠﻴس ﻭ ﺍﻧﺒﻠﻴﺴﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﮐ= ﻪ ﭘﻴﺎﻣﺒﺮ ﺁﻧﺎﻥ ﺭﺍ ﺷﻴﻄﺎﻥ ﺑﺰﺭﮒ ﺧﻮﺍﻧﺪﻩ' ﻭﻧﻪ ﺍﻣﺮﻳﮑﺎ ﻭ ﺩﻳﮕﺮﺍﻥ . ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺧﻠﻔﺎﻯ ﭘﻴﺎﻣ&#= 65170;ﺮ ﻭﺧﺪﺍﻭﻧﺪ'ﺑﺮ&#= 65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ ﻫﺮﻳﻚ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ'&= #65239;ﺎﺋﻢ ﺁﻝ ﻣﺤﻤﺪ ﻳﺎ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #65175;ﺠﺴّﺪ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ'ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ ﺁﻳﺖ ﺍﻟﻠﻪ ﻭ ﻧﻮﺭ ﻭ ﻋﻠﺎﻣﺘﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﮑﺎﻥ ﻫﺴﺘﻨﺪ.ﻭﺁﺧﻮ&#= 65255;ﺪﻫﺎ ﺩﺭﻭﺍﻗﻊ ﺁﻓﺖ ﺍﻟﻠﻪ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺗﻨﻬﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ(ﺁﻳﺪ)ﻫﺎ&= #65263; ﺍﻟﻬﻰ ﻭﺍﺭﺳﺎﻟﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﺷﻴﻌﻪ ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺭﺿﺎ' ﺗﻨﻬﺎ ﮐﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ' ﮐﻪ ﺑﺸﻌﺎﻉ ﺍﻧﻮﺍﺭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺳﻴﺪﻩﺑﺎﺷﻨ= 5194;' ﻭ ﺳﻨّﻴﺎﻥ ﻧﻴﺰ ﺗﻨﻬﺎ ﻣﺴ&= #65248;ﻤﺎﻧﺎﻧﻰ ﻫﺴﺘﻨﺪ' ﮐﻪ ﺳﻨّﺖ ﭘﻴﺎﻣﺒ= 5198;'ﻳﻌﻨﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺑﺎﺷﻨﺪ.ﻭﻋﻤﻠ&#= 65166; ﻫﻤﺎﻥ ﺳﻨّﻴﺎ= 5253; ﻭ ﺷﻴﻌﻴﺎﻥ ﻭﺍﻗﻌﻰ'ﻳﮑﺠﺎ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ ﭼﻮﻥ ﺍﺻﻄﻠﺎﺡ ﻣﺴﻴﺤﻴﺎﻥ ﺳﻨﺖ ﻭ ﻣﻘﺪس ﺷ&= #65194;ﻩ'ﻭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 235;ﺮﺳﺘﺎﺩﻩ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﻨﺪ. ﻭ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ= 5262;ﺑﺪﻭﻥ ﺍﺳﺘثنا ﻗﺎﺋʌ= 46; ﺷﺪﻥ' ﻫﻤﮕﻰ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65187;ﺘﻤﻰ ﺑﻨﺴﺦ ﻭﻣﺴﺨﻬﺎﻯ ﺟﻬﻨّﻤﻰ ﻫﺴﺘﻨﺪ.ﻣﮕﺮ ﻧﺘﻮﺍﻧﺴﺘﻪﺑ= 5166;ﺷﻨﺪ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﮐﻨﻨﺪ. ﻭﺗﻮﻟﺪﺍﺕ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭﻧﺪ'ﺗﺎ ﺑﻌﻘﻞ ﮐﺎﻓﻰ ﻭﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﺑﻘﻮﻝ &= #65191;ﺪﺍﻭﻧﺪ ﺩﺭﻗﺮﺁﻥ' ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ(ﻟﻮﻟﺎ ﺩﻓﻊ ﺍﻟﻨﺎس ﺑﻌﻀﻬﻢ ﺒﻌﺾ 'ﻟ= ﻔﺪﺳﺖ ﺍﻟﺄﺭﺽ) ﺍﮔﺮ ﻣﺎ ﻧﺎس ﻳﺎ ﻣﺮﺩﻡ ﻭﻧﺎﺳﻴﺎﻥ ﻋﻬﺪﺍﻟﺴﺖ ﺧﻮﺩ ﺍﺯﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺁﻧﺎﻥ ﺭﺍ ﺑﺠﺎﻥ ﻫم ﻨﻴﻨﺪﺍﺯﻳﻢ ﻭﺗﺼﻔﻴﻪ ﻧﻨﻤﺎﺋﻴﻢ' ﮐﻪ ﺩﻧﻴﺎ ﻓﺎﺳﺪ ﻣ&= #65268;ﺸﻮﺩ.ﮐﻪ ﺭﻭﺍﻥ ﺁﻧﺎﻥ ﺑﺎﺯ ﺟﻬﻨّﻤﻰ ﺗﺮ ﻣﻴﮕﺮﺩﺩ.ﭘس ﻣﺮﮒ ﻭﮐﺸﺘﻪ ﺷﺪﻥ ﺁﻧﻬﺎ ﺑﺪﺳﺖ ﻳﮑﺪﻳﮕﺮ ﺑﻨﻔﻊ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ.ﮐﻪ ﻗﻬﻘﺮﺍﺋﻰ ﺗﺮ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﻧﺸﻮﻧﺪ.ﻭ ﺑﺪﻳ&= #65254; ﺗﺮﺗﻴﺐ ﺧﺪﺍﻭ&#= 65255;ﺪ'ﻧﻪ ﺷﺮﻗﻰ ﻣﺪﻋﻰ ﺧ&= #65194;ﺍﺷﻨﺎﺳﻰ ﻭﺧﺮﺍﻓﺎﺗﻰ'ﻭ ﻧﻪ ﻏﺮﺑﻰ ﻣﺪﻋﻰ ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔﻰ'ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪﻩ ﻭﺳﺎﻟﮑ&#= 65166;ﻥ ﻋﺎﻣﻞ ﺑﺎ ﺁﻧﻬﺎ ﺟﻬﺎﻥ ﺭ&= #65165; ﭘﺎﻙ ﺳﺎﺯﻯ ﻣﻴﮑﻨﺪ.ﺗﺎ ﺑﺎﺩﺭﺩﺳﺮ ﮐﻤﺘﺮﻯ ﺑﮑﺎﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯﻧﺪ.ﻭ&#= 65259;ﺮﺩﺭﺩﺳﺮﻯ ﻧﻴﺰ ﺑﺮﺍﻯﺴﺎﻟﮑﺎ= 5253; ﻭﺳﻴﻠﻪ ﻣؤثّž= 5; ﺗﺮﻯ ﺑﺮﺍﻯ ﺗﻤ&= #65198;ﻳﻦ ﺻﺒﻮﺭﻯ ﺁﻧﻬﺎ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺑﻴﺸﺘﺮ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65153;ﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺳﻠﻤﺎﻥ ﻓﺎﺭﺳﻰ ﻋﺎﺭﻑ ﺍﻟﻬﻰ ﺍﻳﺮﺍﻧﻰ ﺍﻟﺄﺻﻞ' ﺑﻬﺘﺮ&= #65267;ﻦ ﺷﺎﮔﺮﺩ ﻣﺤﻤﺪ ﻭﻋﻠﻰّ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﻧﻘﻞ ﻣﻴﮑﻨﺪ'ﮐﻪ ﻫﺮﮐس ﻣﺮﺍ'ﻳﻌ&#= 65256;ﻰ ﻣﺤﻤﺪ ﻭ ﻫﺮ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ ﺭﺍ ﺑﺨﻮﺍﺏ ﺑﺒ&= #65268;ﻨﺪ'ﺣﻖ ﺭﺍﺩﻳﺪﻩ ﺍﺳﺖ. ﺑﺪﺭﺳﺘﻰ ﻣﻘﺎﻣﻰ ﺍﻟﻬﻰ ﺩﻳﺪﻩ'ﻭ ﺭؤﻳﺎ&#= 65263; ﺍﻭ ﺣﻖ ﺍﺳﺖ.ﭼﻮﻥ ﺩﻳﺪﺍﺭ ﻣﺼﻄﻔﻮﻯ ﻳﻌﻨﻰ ﺩﻳﺪﺍﺭ ﺣﺘﻤﻰ ﺑﻌﺪﻯ'ﻭ ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺎ = ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ ﻣﻴﺒﺎﺷﺪ.ﻳﺎ ﺷﻬﻮﺩﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺣﺞ ﻫﺎﻯ ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺃﺻﻐﺮ'ﻭ ﺩﻳﺪﺍﺭ ﺭﻭح اﻟﻘﺪس ﺣﺞ ﺍﮐﺒﺮ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ ﺍﺳﺖ.ﻭﺧﻮﺩ ﺑﺮ&= #65165;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺑﺎ= ﻟﺎﺗﺮﻳﻦ ﺩﺭﺟﻪ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺣﻘّﺎﻧA= 268;ّﺖ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺷ= ﻬﻮﺩ ﭘﻨﺠﻢ ﻣﺼﻄﻔﻮﻯ'ﻳﻌﻨ&#= 65264; ﻣﻮﺭﺩ ﺍﺻﻄﻔﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﻮﺩﻩ' ﮐﻪ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺳﺎﻟﻚ ﺑﺎ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮﻯ'ﺁﻣﺎ&#= 65193;ﮔﻰ ﻭﺗﮑﻤﻴﻞ ﺗﺎ ﺷﺮﻁ ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺗ&= #65228;ﻠﻴﻤﺎﺕ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮﻯ ﺗﻤﺮﻳﻨﺎﺕﻣﺮ= 4402; ﺍﺭﺍﺩﻯ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺩﺭ ﺭؤ&= #65267;ﺎﻫﺎ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺷﺎﻳﺴﺘﻪﺭﺍ (ﺗﺰﮐﻴﻪ ﻳﺎ ﺗﺬﮐﻴﻪ ﻭﮐﺎﻧﺪﻳﺪﺍﺗ= 5262;ﺭﻯ) ﻣﻘﺎﻡ ﺭﻭح اﻟﻘﺪس ﺑﺮﺍﻯ ﺭﺏّ ﺭﺣﻤﺎﻥﻤﻴﻨﻤ= 5166;ﻳﺪ.ﮐﻪﺳﺎﻟﮑʌ= 64; ﺭﺍ ﺑﺮﻭح اﻟﻘﺪس ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺮﺳﺎﻧﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﻬﺎ ﺑﺨﻠﻖ ﺑ&= #65166;ﺯ ﻣﻴﮕﺮﺩﻧﺪ. ﺍﮔﺮ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﻣﻔﻴﺪ ﻫ&= #65194;ﺍﻳﺖ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.&= #65261;ﻫﺮ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ'&= #65227;ﺎﻗﺒﺖ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. ﻭﻟﻮ ﭘﺶ ﺗﮑﺮﺍ&= #65197; ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺑﺎﺷﺪ. ﮐﻪ ﺍﺭﻭ= ﺍﺡ ﺣﻴﻮﺍﻧﺎﺕ ﻭﮔﻴﺎﻫﺎﻥ'ﻭﺣ&#= 65176;ﻰ ﻫﺮ ﺃﺗﻢ ﻭﺑﺴﻴﺎﺭﻯ ﺍﻧ&#= 65262;ﺍﻉ ﺗﺤﺖ ﺃﺗﻤﻰ ﺃثیرﻯ ﻭﺗﺤﺖ ﺃثیرﻯ ﺑﺴﻴﺎʋ= 97; ﺭﻳﺰﺗﺮ ﺍﺯ ﺃﺗﻤﻬﺎ'ﺯﻣﺎﻧ&#= 65264; ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺟﻤﺎﺩ&#= 65263; ﻭﮔﻴﺎﻫﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ'ﺑﺎﻳﺪ ﺑﺮﻭﺡ ﺍﻟﻘﺪﺵ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ ﺁﻧﻬﺎ ﺭﺍ'ﻭﺣﺘﻰ ﻫﺴﺘﻰ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺳﻠﻤﺎﻥ ﻓﺎﺭﺳﻰ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫﺪ'ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﮔﻔﺖ'&= #65199;ﻳﺮﺍ ﺷﻴﻄﺎﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ'ﻣﺮﺍ ﺩ&= #65197; ﺭؤﻳﺎﻯ ﮐﺴﻰ(ﻣﺘﻤثّل )ﮔﺮﺩﺩ.ﮐﻪ ﮔﻮﺋ= ﻰ ﻣﺤﻤﺪ ﺑﺎﺷﺪ.ﺍﻳﻦ ﺷﻴ&= #65220;ﺎﻥ ﺑﺎﺯ' ﻫﺮ ﺁﺧﻮﻧﺪ ﻭﻫﺮﻏﻴﺮ ﮐﺎﻣﻞ ﺧﺪﺍ ﺷﻨ&= #65166;ﺳﻰ ﺑﺎﻃﻞ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﻣﺤﻤ&#= 65194;ﻯ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ. ﻭﻳﺎﺩﺭ ﺭؤﻳﺎ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻣﻔﺴﺮﺍﻥ ﻣﻌﺒّﺮ ﺧﻮﺍﺏ ﻧﻴﺰ'ﺩﺭﺑﺎﺭﻩ ﺷﻬﻮﺩ ﻣﺼﻄﻔﻮﻯ ﻣﻰ ﮔﻮﻳﻨﺪ'ﺍﮔﺮ ﺻﻮﺭﺕ ﻣﺤﻤﺪ ﺩﺭ ﺭؤﻳﺎ ﻟﺎﻏﺮ ﺃﻧﺪﺍﻡ ﺑﻮﺩ' ﺩﻟﻴﻞ ﺳﺴ= ﺘﻰ ﺍﻳﻤﺎﻥ ﺳﺎﻟﻚ &= #65165;ﺳﺖ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﻭﺭﺍ ﺳﺨﺖ ﻧﺎﺭﺍﺿﻰ ﻭ ﻗﻬﺮ ﻭﺩﺭ ﺣﺎﻝ ﺩﻭﺭ ﺷﺪﻥ ﺑﺎﺷﺪ.ﻭﻫﺮﭼﻪ &= #65251;ﺤﻤﺪ ﺩﺭ ﺭؤﻳﺎ ﺑﺴﺎﻟﻚ ﺑﺪﻫﺪ' ﻋﻠﻢ ﻭﺣﮑﻤﺖ ﺍﺳﺖ. ﺍﮔﺮ ﺟﺎﻣﻪﺍﻯ ﺑﺪﻫﺪ'ﮐﻤﺎﻝ ﺩ&= #65267;ﺎﻧﺖ ﺳﺎﻟﻚ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.ﺯﻳ&#= 65198;ﺍ ﭘﻴﺎﻣﺒﺮ ﺑﻌﺪ ﺍﺯ ﺣﻴﺎﺕ ﺍﻭ'ﮐ= ﻪ ﻧﺎﻡ(ﻣﺒﺸّﺮ)ﻭ&#= 65169;ﺸﺎﺭﺕ ﺩﻫﻨﺪﻩ دﺍﺷﺖ'ﭘس ﺍﺯ ﻭ&#= 65235;ﺎﺗﺶ ﻧﺎﻡ (ﻧﺬﻳﺮ) ﻭ ﺍﻧﺬﺍﺭ ﻭﺍﺧﻄﺎﺭ ﮐﻨﻨﺪﻩ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺗﻤﺎﻡ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺖ ششم ﺩA= 197; ﻃﻮﻝ ﺯﻣﺎﻧﻬﺎﻯ ﺁﻳﻨﺪﻩ'ﻭﺣﺘﻰ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ' ﮐﺎﺷﻒ = ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺻﺎﺣﺐ &= #65261;ﻟﺎﻳﺖ ﻫﻔﺘﻢ ﺍﻟﻬﻰ'ﻫﻤﭽﻨﺎ&#= 65253; ﻣﺮﺯ ﺍﺣﺘﻤﺎﻟﻰ ﺳﺎ&#= 65247;ﻚ ﺑﺸﺮﻯ ﺍﺳﺖ.ﮐﻪ ﺑﺎ ﺩﻳﺪﻥ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ'ﺑﺎﻳ&#= 65194; ﺑﺮﺍﻯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ شرط نجات با شهود قائم ﺍﻃ&= #65166;ﻋﺖ ﮐﻨﺪ. ﺗﺎﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﻨﺪ. ﻣﺴﻴﺢ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ'ﮐﺎﺷﻒ &= #65255;ﻮﺭ ﻣﺼﻄﻔﻮﻯ ﺑﺮﺍﻯ ﻧﺨﺴﺘﻴ&#= 65254; ﺑﺎﺭ ﺑﻮﺩ.ﮔﺮﭼﻪ ﻗﺒ&= #65248;ﺎ ﺯﺭﺩﺷﺖ ﻋﺮﺵ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﻳﺎﻓﺖ'ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174; ﻭﻣﺤﻤﺪ ﮐﻪ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﮐﺸﻒ ﻧﻤﻮﺩ' ﺧﻮﺩ ﺗﺠﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻣﺼﻄﻔﻮﻯ'ﻭﺩﺭ&#= 65183;ﻪ ﺍﺻﻄﻔﺎی ﺍﻟﻬ= 5264; ﺩﺭ ﺗﺼﻔﻴﻪ ﻋﻤﻴﻖ ﺗﺮ ﻭ ﺑﺮﮔﺰﻳﺪﮔﻰ ﻟ&#= 65166;ﺯﻡ و کافی ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷﺪ. ﺗﺎ ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺑﺮﺳﺪ' ﮐﻪ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﻭ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ ﺩﺭﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻭﺁﻏﺎﺯ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺍﺯ ﻟﺤﺎﻅ ﻃﺒﻘﻪ ﺑﻨﺪﻯ اﻟﻬﻰ'ﺧﻮﺩ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﻗﺎﺋم ﺒﺮﺍﻯ ﻨﻮع ﻔﻮق ﺒﺸﺮﻯ ﻣﻴﮕﺮﺩﺩ.ﻭ ﻫﺮ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺟﻬﺎﻧﻰ ﺗﻔﺎﻭﺕ ﺩﺭ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺻﻔﺎﺕ ﻭﺍﺧﻠﺎﻗﻰ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺷﺎﻫﺪﺍﻥ ﺁﻧﻬﺎ ﺑﻬﻤﺎﻥ ﺻﻔﺎﺕ ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ. ﭼﻮﻥ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗﺐ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭﻧﺪ .<o:p></o:p></spa= n> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﺴﻴﺢ ﺷﻬﻮﺩ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ ﺍﻭ'ﺑﺼﻮﺭﺕ (ﻧﺠﻢ ﺍﻟثاﻗﺐ)ﺑﻘﻮA= 245; ﻣﺤﻤﺪ ﺩﺭ ﺁﺳﻤﺎﻥ ﺑﻮﺩ. ﮐﻪ ﺍﻳﻨﻚ ﺑﺎﻟﺎﻯ ﺩﺭﺧﺖ &= #64400;ﺮﻳﺴﻤس ﻣﻴﮕﺬﺍﺭﻧﺪ ﻭﺩﺭ ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;' ﺳﺘﺎﺭﻩ ﺩﺭﺧﺸﺎﻥ مقا = 5; مصطفویﭼﻮﻥ ﻳﻚ ﺳﻮﻡ ﻗﺮﺹ ﻣ= ﺎﻩ ﺳﻤﺒﻮﻝ ﺻﻮﺭﺕ ﺭﻭح ﺎﻟﻘﺪس ر= 75; ﺩﺍﺷﺖ' ﮐﻪﺩﺭ ﺍﻓﻖ ﺑﻮﺩ ﻭﻣﺪﺍﻡ ﭼﺸﻤﻚ ﻣﻴﺰﺩ.ﻭ&= #65191;ﻮﺩ ﺭﺍ ﺑﺸﺎﻫﺪ ﺑﺪﺭﻣﻨﻴﺮ ﺭﻭﺡ ﺍﻟﻘﺪس ﺸ&#= 65166;ﻥ مید اد .ﻭ ﺁﺳﻤﺎﻥ ﺩﺭ ﭘﺸﺖ ﻗﺮﺹ ﻣﺎﻩ' ﻓﺮﺍﻭﺍﻥ ﺳﺘﺎ&#= 65197;ﮔﺎﻥ ﺑﺪﻭﻥ ﺷﻌﺎﻉ و ﻣﻨﻈّﻢ ﺑﻮﺩﻧ= 5194;.ﮐﻪ ﺷﺎﻫﺪﺍﻥ ﮔﺬﺷ&#= 65176;ﻪ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍﺯ ﺑﻴﻦ ﮐﺎﻣﻠﺎﻥ ﺑﺸﺮﻯ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺑﻮﺩﻩﺍﻧﺪ. ﻭ ﺗﻘﺮﻳﺒﺎ ﺗﻤﺎ&#= 65249; ﺁﺳﻤﺎﻥ ﻣﻤﻠﻮ ﺍﺯ ﺍﻳﻦ ﺳﺘﺎﺭ&= #64404;ﺎﻥ ﺑﻮﺩ.ﻭﺯﺭﺩﺷﺘ&#= 65268;ﺎﻥ ﮐﺎﻣﻞ ﻧﻴﺰ'ﻫﻠ&= #65166;ﻝ ﻣﺎﻩ ﺩﺭ ﺑﻄﻦ ﺁﻥ ﺳﺘﺎﺭﻩ ﺳﻤ&= #65170;ﻮﻝ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺴ&#= 1578;ه و مید انند ﮐﻪ= ﭘﻴﺶ ﮔﻮﺋﻰ ﺯﺭﺩﺷﺖ ﻭ ﺷﻬﻮﺩ ﺭؤﻳﺎﺋﻰ ﺯﺭﺩ= 5207;ﺖ ﺑﻮﺩﻩ ﮐﻪ ﻧﺠﻢ ﺍﻟثاﻗﺐ ﻣﺤﻤA= 194;'ﻭ ﻫﻠﺎﻝ ﺳﻤﺒﻮﻝ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 155;ﻭﻟﻴﻪ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﺑﻮﺩﻩ ﻭﻫﺴﺖ. ﻭ= ﺩﺭ ﺍﻓﺴﺎﻧﻪ ﻫﺎﻯ &= #65251;ﺴﻴﺤﻴﺎﻥ ﺍﺳﺖ'ﮐﻪ ﭼﻮﻥ ﻣ= ﺴﻴﺢ ﻣﺘﻮﻟﺪ ﺷﺪ'ﺳﻪ ﭘﺎﺩﺷﺎﻩ ﺍﻳﺮﺍﻧﻰ ﺑﺮﺍﻯ ﺳﻠﺎﻡ ﺑ&= #65252;ﺮﻳﻢ ﻭ ﻣﺴﻴﺢ ﺁﻣﺪﻧﺪ. ﮐﻪ ﮔﻔﺘﻨﺪ ﻣﺎ ﺳﺘﺎﺭﻩ ﻣﺴﻴﺢ ﺭﺍ ﺩﺭ ﺍﺳﻤﺎﻥ ﺩﻳﺪه اﻳﻢ' ﻭ ﺩ&= #65165;ﻧﺴﺘﻴﻢ ﻣﺘﻮﻟﺪ ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﺍﻟﺒﺘﻪ ﻣﺴﻴﺢ ﺩﺭ ﺳﻰ ﺳﺎﻟﮕﻰ ﺗﻮﻟﺪ ﺩﻭﻡ ﻭﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 193;ﺍﺷﺖ.ﻭﮐﺴﻰ ﭘﻴﺎﻣﺒﺮ ﺑﺪﻧﻴﺎ ﻧﻤﻰ ﺁﻳﺪ.ﻣﮕﺮ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻤﻘﺎﻡ ﻧﺒﻮّﺕ.ﻭﺍﻳﻦ ﺳﻪ ﭘﺎﺩﺷﺎﻩ ﺍ&= #65267;ﺮﺍﻧﻰ' ﺳﻪ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ ﺯﺭﺩﺷﺘﻰ ﺑﻮﺩﻩﺍﻧﺪ. ﮔﺮ&= #64380;ﻪ ﺭﻭﺡ ﺯﺭﺩﺷﺖ ﻧﻴﺰ ﺗﻮﻟﺪ ﺑﺠ&= #65260;ﺎﻥ ﺩﺍﺷﺘﻪ'ﺗﺎﺑﺎ ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263; ﻧﻴﺰ ﺑﺮﺳﺪ.ﻭ ﺑﺎﺯ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ &= #1586;ردشت ﺑﺠﻬﺎﻥ'ﺗﻮﻟﺪ ﺑﺮﺗﺮ ﺩﺭ ﺻﻮﺭ&= #65173; ﺍﻣﺎﻡ ﺳﺠّﺎﺩ ﺩﺍﺷﺖ ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭﺳﻴﺪﻩ ﺍﺳﺖ.ﻭمورد شه= ;ود پنجم من مراس= 605; مصطفوی عضو منّا أهل البیت بود که در ولایت هفت= 605; مهدوی سوشیانس سوم زردشت از جمل= 607; پیشتازان سلوکی برای رسیدن بنور ربّ رحمان شه= 608;د هفتم ، و شاید به شهود هشتم عرش ربّ برتر از رحمان برسد. که زردشت استعداد تکا= 05;ل روحی و ذخیره آخرت فراوان داشته وخواه= 83; داشت. وما از زمانهای آینده بموجب قدرت تصوّر و تخیّل نوع بشری خود استفاده مینمائیم که فطعا چنین هم نخواهد بود. همان طور که تصور احتمال= 40; کاملان نوع میمونی، برج= 87;ب عقل خود برای &#= 1606;وع بشری پیش بین= 740; میکنند که چنان هم نبود= 607; است. ﺭﻭﺡ ﻣﺴﻴﺢ ﻧﻴﺰ ﺩﺭ&= #65211;ﻮﺭﺕ ﻣﻮﻟﺎ ﻋﻠﻰّ ﺑ&#= 65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﺷﺪ'ﮐﻪ ﻣﮑﺮﺭﺍ ﻣﺤﻤﺪ ﺍﺯ ﻣﻘﺎﻡ ﻋلی= 617; ﺪﺭ ﺁﺳﻤﺎﻧﻬﺎی شهودی خود ﻣﻴﮕﻮﻳﺪ. ﮐﻪ ﻫﻨﻮﺯﻋﻠﻰّ ﺷﺶ ﺳﺎﻟﻪ ﺑﻮﺩ.ﺯﻳﺮﺍ ﻣﺤﻤﺪ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺧﻮﺩ ﺑﮕﻔﺘﻪ ﺧﻮﺩﺵ' ﺑﺎﮐﻤﻚ ﻣﺴﻴﺢ ﺑﻮﺩ که بنجات و شهود روح القدس موفق شد. ﻭﺩﺭ ʋ= 53;ﺳﻤﺎن های الهی و معراجهای محمد فرشتگا= 06; خدا ﻫﻤﻪ ﺟﺎ نام ﻋﻠﻰّ'ﻳﺎ ﺩﺭ ﻭﺍﻗﻊ نام = 5251;ﺴﻴﺢ' ومقصود سالکان وکامللان زمانهای پیش= 40;ن ولایت چهارم = 585;وح مسیح ﺭﺍ ﻗﺒﻠʋ= 66; ﻣﻴﺸﻨﺎﺧﺘﻨﺪ'&#= 1608;لی هنوز ملائک نام ﻣﺤﻤﺪ ﺭﺍ ﻧﻴﺰ ﻧﻤﻰ ﺷﻨﺎﺧﺘﻨﺪ .ﻭﺍﺭﻭﺍﺡ ﻫﻤﻪ ﺍﻧﺒﻴﺎ ﻭﮐﺎﻣﻠﺎﻥ ﺑﺎﺯ ﺗﻮﻟﺪﻯ ﺑﺮﺗﺮ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺩﺭ ﻫﻨﮕ&= #65166;ﻡ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺩﺭ ﺟﻬﺎﻥ خواهند داشت 'ﮐﻪ <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺍﺗﻔﺎﻕ &= #65191;ﻮﺍﻫﺪ ﺍﻓﺘﺎﺩ' وﻫﻤﮕﻰ ﺑﺎﻳﺪ ﺑﮑﻤﻚ ﻣﻬﺪﻯ ﻧ&= #65262;ﺍﺩﻩ ﺍﻟﻬﻰ ﺁﻧﻬﺎ'ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭربّ النوع فوق بشری ﺭﺣﻤﺎﻥ ﻭﻋﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮﺳﺎﻧﻨﺪ ﮐﻪ &= #65255;ﺎﻣﻰ ﺍﺯ ﺍﻭ ﻧﻤﻴﺪﺍﻧﻴﻢ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>. <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261;ﻫﻤﮕﻰ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻭﺣﺘﻰ ﺃﺗﻢ ﻫﺎ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻢ ﻫﺎ' ﺍﺯ ﺍﻳﻦ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺟﻤﺎﺩﻯ ﻭﮔﻴﺎﻫﻰ ﻭ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭﺑﺸﺮﻯ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺭﺑﺎ&#= 65167; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;' ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺳﻨﺪ'تا ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟﻬﻰ ر ا اجرا کرده باشند . ﺗﺎ ﺑﻔﺮﺽ محال ﺩʋ= 97; ﺃﺑﺪﻳﺖ ﻣﻄﻠﻖ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑﺮﺳﻨﺪ .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻃﺮﺡ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺭ&= #1572;ﻳﺎﺋﻰ ﻭ ﺷﻬﻮﺩﻯ ﺭﺍ'ﺑﻤﻨﺎﺳﺒﺖ ﺍﻫﻤﻴّﺖ ﺯﻳﺎﺩ ﺁﻧﻬﺎ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺳﺎﻟﮑﺎﻥ'ﻭ ﺣﺘﻰ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻣﻴﮕﻮﻳﻢ.ﮔﺮﭼ&#= 65258; ﺍﺯ ﻣﺤﻞ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ ﺧﻮﺩﻡ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﮐثرﺍ ﺗﻄﺒﻴA= 238; ﺑﺎ ﻧﻈﺮﻳّﺎﺕ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺍﻭﻟﻴﺎ ﻭ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻠﻰ ﺭﺍ ﻧﻴﺰ = ﺩﺍﺷﺘﻪ ﺍﺳﺖ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>. <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺨﺼﻮﺹ ﺑﺎ ﺑﻴﺎﻧﺎﺕ ﻣﺤﻤﺪ ﻭ ﻣﻮﻟﺎ ﻋﻠﻰّ'ﻭ ﻫﺰﺍﺭﺍﻥ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﻳﮕﺮ'ﻭ ﺩﺭ ﺍﺷﻌﺎﺭ ﻭﺑﻴﺎﻧﺎﺕ ﺁﻧﺎﻥ، ﮐﻪ ﺍﻏﻠﺐ ﺑﻄﻮﺭ ﺳﻤﺒﻮﻟﻴﻚ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ مردم ﺧﻮﺩ ﺍﺯ ﺍﻳﻦ ﺍﺣﻮﺍﻝ مورد شهودها= 40; این نویسنده ﮔﻔﺘ&= #65258;ﺍﻧﺪ. ﺯﻳﺮﺍ ﻫﻤﻪ ﻫﺪ&= #65233; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺍﻳﻦ ﺍﺳﺖ' ﮐﻪ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ &#= 65169;ﺄﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ پی ببرد ﻭ ﺑﻰ ﺧﺒﺮ ﻧﻤﺎﻧﺪﻩ ﺑﺎﺷﻨﺪ. ﺁﻧﮕﺎﻩ ﭘس ﺷﻨﺎﺧﺖ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭ&= #1572;ﻳﺎ'ﺁﻧﮕﺎﻩ ﺗﻤﺎﻡ ﮐﺘﺎﺑﻬ&#= 65166;ﻯ ﻣﻘﺪس ﻭ ﻋﺮﻓﺎﻧﻰ ﻭﻏﻴﺮﻩ ﺑﺎﻳﺪ ﺑﺴﺘﻪ ﺷﻮند' ﻭ ﺗﻨﻬﺎ ﮐﺘﺎﺑﭽ&#= 65258; ﮐﻮﭼﻚ ﻭ ﺳﻔﻴﺪ = ﺩﻝ ﻭ ژنتیک روحی ﺫﺍﺕ ﺧﻮﺩﺭﺍ ﺑﺎﺯ ﮐﺮﺩ' ﺗﺎ ﺷﺎﻳﺪ ﺧﺪﺍﻭﻧ&#= 65194; ﭼﻨﺪی ﺍﺯ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﻫﻔﺘﮕﺎﻧﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﺁﻥ ﺑﻨﻮﻳﺴﺪ. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺗﻨﻬ&#= 65166; ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺭﺍ از &#= 1575;رواح بشری ﻣﻴﭙﺬﻳﺮﺩ ﮐﻪ ﻣﺪﺭﻙ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ اﺳﺖ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﮐﻪ ﻣﻘﺎﻡ ﺣﺴﻨﻰ ﭘﻨﺞ ﺗﻦ ﺯﻧﺪﻩ ﺯﻣﺎﻥ ﺧﻮﺩ' که ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﺮﺍ ﺩﺍﺷﺖ'ﺩﺭﺑﺎﺭ&#= 65257; ﺩﻳﺪﻥ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﺧﻮﺍﺏ' ﻳﻌﻨﻰ ﺩﺭ ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﺻﻮﺭﺕ روح ﻣﺼﻄﻔﻮﻯ ﺑﺮﺍﻯ ﻣؤﻣﻨﺎ= 5253; ﺳﺎﻟﻚ ﺍﻭﻡ ﮐﻨﻨﺪﻩ' ﺩﺭ ﻳﺎﺯﺩﻩ ﺩﺭﺟﻪ ﮔﻔﺘﻪ ﺍﺳﺖ. ﮐﻪ ﺑﺘﺮﺗﻴﺐ ﻋﺒﺎﺭﺗﻨﺪ'ﺍﺯ &= #65193;ﻟﻴﻞ و مدرک (ﺭﺣﻤﺖ) ﮐﻪ ﺧﺎﺹ ﺗﻮﻟﺪ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻳﻚ ﺭﻭﺡ ﺍﺳﺖ. ﻭ درجه و افتخا= 585; ﺩﻳﮕﺮ(ﻧﻌﻤﺖ)ﻣ&= #65268;ﺒﺎﺷﺪ' ﮐﻪ ﺩﺍﺩﻩﺍﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﮐ&= #65166;ﺭﺑﺮﺩ ﺩﻧﻴﻮﻯ ﺍﺳﺖ.ﮐ&= #65258; ﺷﺎﻫﺪ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮﻯ ﺣﺘﻤ&#= 65166; ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺩﺍﺭﺩ. ﻭ ﺍﺣﺘﻤﺎﻟﺎ ﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮﺩﺩ.ﻧﻌﻤﺘﻰ &= #65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﻣﺤﻤﺪ ﺯﻧﺪﻩ ﺑﻮﺩ.ﻭ ﺳﭙس علیّ و ﻫﺮ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #1705;ه ﺧﻮﺩ ﻧﻴﺰ ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ &= #65169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﻳﺶ میباشند.و ﭘﻴﺎﻣﺒﺮ نیز @= 404;ﻔﺘﻪ ﺑﻮﺩ ﻫﻤﮕﻰ ﺷﻤﺎ ﻣﺤﻤﺪ ﺷﻮﻳﺪ.ﮐﻪ ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻧﺎﻡ ﻣﺤﻤﺪ ﺩﺍﺷﺘﻦ'ﺑﻠﮑﻪ &= #65193;ﺭ ﮐﻤﺎﻝ ﻣﺤﻤﺪﻯﻮﻣﻘﺎ= 5249; ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ( ﻣﺤﻤﺪ'ﺗ= ﺎ ﻭﺳﻴﻠﻪ ﺣﻤﺪ) ﻭ ﺗﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65239;ﺮﺍﺭ ﮔﻴﺮﻧﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﺩﺭﺟﻪ ﺳﻮﻡ ﺭﺍ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺍﺯ ﺭؤﻳﺖ ﺻﻮﺭﺕ ﻣﺤﻤﺪ (ﻋﺰّﺕ) ﻣﻴﺨﻮﺍﻧﺪ. ﮐﻪ عزیزترین و نیرومند تری= 06; ﻣﻘﺎﻡ ﺑﺮﺟﺴﺘ&#= 65258; ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﻦ ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ ﺭﺍﺩﺍﺭﺩ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺮﺗﺮ ﺍﺯ ﻫﺮ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ اولیای مصطفوی ﭘﺎﺩﺷ= ﺎﻫﻰ ﺍﻟﻬﻰ ﺑﺮ ﺩﻟﻬﺎﻯ ﭼﻨﺪ ﺳ&= #65166;ﻟﻚ ﺧﻮﺩ ﺑﻤﻌﺮﻓی ﺨﺪﺍﻭﻧﺪ ﻣﻰ ﻧﻤﺎﻳﺪ. ﻭﺩﺭ ﺩﺭﺟﻪ ﭼﻬﺎﺭﻡ(ﺑﺰﺭﮔ&#= 65264; ﺷﺨﺼﻴّﺖ) ﺷﺎﻫﺪ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ را ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕ&#= 65262;ﻳﺪ. که (این همانی مقام الهی محمد) را د ارد = ﻭ ﭘﻨﺠﻢ ﺩﺭﺟﻪ (ﺩﻭﻟﺖ) ﺍﺳﺖ.ﮐﻪ ﻧﻪ ﺩﻭﻟﺖ ﻭ ﺣﮑ= ﻮﻣﺖ ﺳﻴﺎﺳﻰ ﺑﺮﺍﻯ ﻣﺤﻤﺪ'ﻳﺎ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ. ﺑﻠﮑﻪ ﺩﺭ(ﺗﺪﺍﻭﻝ) ﻭ ﺩﺳﺖ ﺑﺪﺳﺖ ﮐﺮ&= #65193;ﻥ ﺍﻣﺎﻧﺎﺕ ﺷﻬﻮﺩﻯ ﺍﻟﻬﻰ.&= #64400;ﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ دارند که ﺑﺎ ﺗﻌﻠﻴﻢ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ'ﻣﻴﺘﻮﺍﻧ&#= 65256;ﺪ ﺩﺭ ﺑﻮﺩﻥ ﻫﻤّﺖ ﺳﺎﻟﮑﺎ= 5253; ﻭ ﮐﻤﻚ ﺧﺪﺍﻭﻧ&= #65194;' ﺑﻬﻤﺎﻥ ﺗﺠﻠّﻴﺎﺕ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ و پیر الهی ﺧﻮﺩ ﺑﺮﺳﻨﺪ' ﻭ ﺍﻣﺎﻧﺖ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﺷﻬﻮﺩ ﻭ ﺣﮑﻤت هاﻯ ﺍﻟﻬﻰ ﺑﺴﺎﻟﮑﺎﻥ ﻣﻮﻓﻖ ﺧﻮﺩ ﺗﺤﻮﻳﻞ ﻭ ﻣﺪﺍﻭﻟﻪ ﻭﺗﺪﺍﻭﻝ ﮐﻨﻨﺪ.ﮐﻪ ﺁﻧﺎﻥ ﻧﻴﺰ ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌﺪﻯ ﻣﻨﺘﻘﻞ ﻧﻤﺎﻳﻨﺪ ﮐﻪ این ﺩﻭﻟﺘﻰ ﺍﻟﻬﻰ ﺍﺳﺖ و نه جاه طلبی هر آخوند ولایت فقیه ف= 575;سد روان و دشمن پیامبر و خداوند که دو= 604;ت و حکومت دینی &#= 1576;رپا کند و هر ستمی را که بخواهن= 583; بر مرم نماین= 583; و خر سواری کنند.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺩﺭﺟﻪ ﺷﺸﻢ ﺩﻳﺪﺍﺭ ﺻﻮﺭﺕ &= #65251;ﺼﻄﻔﻮﻯ ﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﮐﻪ ﺩﺭ ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﻣﻴﺒﺎﺷ&#= 65194; ﺩﺭﺟﻪ(ﻇﻔﺮ)ﻣﻴ&= #65192;ﻮﺍﻧﺪ.ﻳﻌﻨﻰ ﺳﺎﻟﻚ ﻣﺪﺭﻙ ﺍ&= #65247;ﻬﻰ ﺩﺍﺭﺩ' ﮐﻪ ﻣﻈﻔﺮ ﻭ ﭘﻴﺮﻭﺯﻯ ﺍﻟﻬﻰ ﺑﺮ ﺩﺷﻤ&= #65254; ﻧﻔس ﺍﻣّﺎﺭﻩ ﻓﻄﺮﺕ ﻭ ﺷﻴﻄﺎﻥ ﺃﻫﺮﻳﻤﻨﻰ ﻃﺒﻴﻌﺖ ﻗﻬﻘﺮﺍ ﺑﺮ ﻭﺟﻬﻨّﻢ گردیده، ﻭﻧﻴﺰ ﭘﻴﺮﻭﺯﻯ ﺑﺮ ﺍﺩﻋﺎﻫﺎﻯ ﻣﺸ&#= 65198;ﮐﺎﻧﻪ ﺗﻤﺎﻣﻰ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﺩﺭ ﺗﻤﺎﻣﻰ ﻣﺬﺍﻫ&#= 65168;'ﻫﻤﻪ ﺍﺩﻳﺎﻥ یاﻓﺘA= 258; ﺍﺳﺖ. ﮐﻪ ﭘﻴﺮﻭﺯﻯ ﻓﺎﺭ&#= 65203;ﻰ'ﻳﺎ همان ﻓﻮﺯﻋﺮᥴ= 9;ﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 207;ﺪﻩ و فتح و ﭘﻴﺮﻭﺯﻯ'ﺑﻮﺳ&#= 65268;ﻠﻪ ﻗﺮﻳﺶ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ میباشد 'ﮐﻪ ﻓﺮّ ﺍﻟﻬﻰ و فروهر ﻭ ﺗﺎﺝ ʌ= 07;ﺎﻫﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟﻬﻰ ﺑﺮ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭ ﺩﺭ ﺩﺭﺟﻪ ﻫﻔﺘﻢ ﺍﻣﺎﻡ ﺻﺎﺩﻕ(ﺳﻌﺎﺩﺕ)&= #65251;ﻴﺨﻮﺍﻧﺪ'ﮐﻪ سالک کامل شد= 607; ﻋﻴﺪ ﺳﻌﻴﺪ ﻭﺗﻮﻓﻴﻖ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ (ﺟﻤﻌﻪ) ﺷﻬﻮﺩﻯ'ﻭ(ﺟَﻢ) ﺷﺪﻥ ﻭ ﺟﻤﻊ ﮔﺮ= ﺩﻳﺪﻥ و آدینه پایا= 606; اعمال عبادی = 583; ارد و نیز ﻭ حا= لی (ﺻﻤﺪﻳّﺖ) وﺑﻰ ﺧﻮﺩﻯ ﻳﺎﻓﺘﻦ ﺳﺎﻟﻚ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺳﺎﻟﮑﺎﻥ ﻭﻯ ﻫﺴﺘﻨﺪ' ﮐﻪ ﺑﺎﻳﺪ ﺟﺸﻦ ﻋﻴﺪ ﻓﻄﺮ ﻭﻋﻴﺪ ﻗﺮﺑﺎﻥ ﻭ ﻋﻴﺪ ﻧﻮﺭﻭﺯ ﻭ ﺭﻭﺯ ﻳﻠﺪﺍﻯ = ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ ﺟﺸﻦ ﺑﮕﻴﺮﻧﺪ &= #65261; ﺑﻮﻯ ﺗﺒﺮﻳﻚ ﺑ&= #64405;ﻮﻳﻨﺪ.ﻭ ﺑﺎ ﺑﻬﺘﺮﻳﻦ ﺁﺭﺍﻳﺶ ﻟﺒﺎس ﻭ ﻇﺎﻫﺮ ﺧﻮﺩ و ﻣﻌﻄﺮ و ﺑﺎ ﺷﻴﺮﻳﻨﻰ ﻭ ﮔﻞ = ﺑﺪﻳﺪﺍﺭ ﭘﻴﺮ ﺧﻮﺩ ﻣﻴﺮﻭﻧﺪ'ﺗﺎ ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ &= #65169;ﺎﻳﻦ ﺭﻭﺯ ﺧﺠﺴﺘﻪ ﻓﺮّ ﻭ ﺑّﺮ و نجات برا ءت و بی گناهی تزکیه شده ومقام ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ. ﺩﺭﺟﻪ = ﻫﺸﺘﻢ ﺭﺍ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺍﺯ ﺷﺎﻫﺪ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ ﺭﺍ(ﺭﻳﺎﺳﺖ) ﻣﻴﺨﻮﺍﻧﺪ ﮐﻪ ﺭﻳﺎﺳﺖ'ﻳﻌﻨﻰ &= #65193;ﺭ ﺭﺃس ﻣﻘﺎﻡ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻦ ﺍﺳﺖ.ﮐﻪ ﭘﻴﺮ ﺑﺮ ﭼﻨﺪ ﺳﺎﻟﻚ = ﺧﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ ﺍﺯ ﭘﺎﺩﺷﺎﻫﻰ ﻭ ﻓّﺮ ﺍﻟﻬﻰ ﻭ ﻓﺮﻭﻫﺮ ﻭ فرهمندی ﻓﺮّﻫﻪ ﻭ ﻓﺮﺡ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ.ﻭ ﺩﺭﺟﻪ ﻧﻬﻢ ﺭﺍ(ﻗﻮّﺕ) ﻣﻴﮕ&= #65262;ﻳﺪ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 400;ﻪ ﺑﺴﻴﺎﺭﻯ ﻧﻴﺮﻭﻫﺎﻯ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻫﺴﺖ.ﻭ کاملان الهی زنده ﻣﺘﻔﺎﻭ᥵= 3; ﺑﺎﻫﻢ ﺩﺭ ﮐﻴﻔﻴﺖ ﻭﮐﻤﻴّﺖ ﻗﺪﺭ= 5173; هستند. ﮐﻪ ﺩﺭ ﻫﺪﺍﻳﺖ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩ ﺑﮑﺎﺭ می &#= 1711;یرﺩ. ﮐﻪ ﺁﻧﺎﻥ ﺭؤﻳﺎﻯ ﻣﻌﺠﺰﺍﺕ ﭘﻴﺎ&#= 65251;ﺒﺮ ﺧﻮﺩﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻭ ﺑﺎﻟﺄ&= #65191;ﺮﻩ ﺩﺭﺟﻪ ﺩﻫﻢ (ﺧﻴﺮ ﺩﻭ ﺟﻬﺎﻥ) ﺩﺍﺷﺘﻥﻤﻴﮕﻮ= 5267;ﺪ.ﮐﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺑﺮﺍﻯ ﺷﺎﻫﺪ ﺻ&= #65262;ﺭﺕ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 251;ﺼﻄﻔﻮﻯ ﻣﻴﮕﻮﻳﺪ.ﺧﻴﺮ ﻭﮐﻤﺎﻝ ﺩﻭﺟﻬﺎﻥ'ﺑﻬﺸ&#= 65174; ﺍﻭﻝ ﺭﻭﺯﻫﺎ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ' ﻭ ﺑﻬﺸﺖ ﺩﻭﻡ ﺷ= ﺒﻬﺎ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ گر دش ﻣﻠﮑﻮﺗʌ= 64; ﺩﺍﺋﻢ'ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﻃﺒﻴﻌﻰ آر ام و ﺷﻴﺮﻳﻨﻰ'ﺑﺒﻬ&#= 65208;ﺖ ﺳﻮﻡ ﻫﻔﺖ ﻫﺰﺍﺭ ساله ﺩʋ= 97; ﺳﺎﻳﻪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭﻓﺘﻦ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﮐﻴ= ;ﻔﻴّﺖ ﺍﻳﻦ ﺑﻬﺸﺖ ﮐﺴﻰ ﺍﻃﻠﺎﻋﻰ ﻧﺪﺍﺭﺩ ﭼﻬﺎﺭ&#= 65249; ﺑﻬﺸﺖ ﺑﺎﺯﮔﺸﺖ ﺑﺠﻬ&#= 65166;ﻥ، ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭﺳﺎﻝ بع= 83; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻭ ﺗﻤﺪﻥ ﻭ ﺍﺧﻠﺎﻕ ﻭﺻﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﻣﻔﻴﺪ ﺯ&= #65255;ﺪﮔﻰ'ﮐﻪ ﺍﺯ ﺁﻥ ﻧﻴﺰ ﺧﺒ= ﺮﻯ ﻧﺪﺍﺭﻳﻢ ﻭ ﺩﻳ&= #64405;ﺮ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮ'&= #65169;ﺮﺍﻯ ﺍﻣﮑﺎﻥ ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﻫﻔﺘﻢ ﻧﻮﺭ ﺭﺣﻤﺎﻥ'ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻭ&#= 65263;'ﻭ ﺷﻬﻮﺩ ﻫﺸﺘﻢ ﻳ&= #65166; ﺑﻬﺸﺖ ﻫﺸﺘﻢ ﺩﻳﺪﺍﺭ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ.ﻭ ﺩﺭﺟﻪ ﻳﺎﺯﺩﻫ&#= 65250; ﺭﺍ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺩﺭ ﺷﺎﻫﺪﺍﻥ ﺷﻬﻮ&#= 65193; ﭘﻨﺠﻢ ﻣﺼﻄﻔﻮ&#= 65263; ﻣﻴﮕﻮﻳﺪ ﮐﻪ (ﻧ= ﻴﮑﻮﻯ) ﻣﺮﺩﻡ ﺁﻥ ﺯﻣﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﺮﺩﻡ ﺳﺎﻟﻚ ﻣﺴﺘﻌﺪ ﻭ ﻃﺎﻟ&= #65168; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻋﺼﺮﻫﺮ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺗﺎﺯﻧﺪﻩ ﻫﺴت= 606;دو ﺑﺎﻋث ﻧﻴﮑﻮﺋ= 5264; ﺍﺧﻠﺎﻕ ﻭ ﺍﻋﺘﻘﺎﺩ ﻭ ﺭﻓﺘﺎﺭ سالکان خود ﻣ&#= 65268;ﮕﺮﺩﺩ.ﭼﻮﻥ توانسته درک = 5165;ﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ</= span><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261;ﻫﻤﻪ ﺍﻳﻦ ﺻﻔﺎﺕ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ اﺳﺖ. ورقم یازده براری نشان دادن برتری عقلی ا= 586; عقل دهم مورد تصور متفکری= 06; زمانهای قبل= 40; است.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭼﻮﻥ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺑﺮﺣﺴﺐ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ &= #65191;ﻮﺩ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﻳﺶ ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨﺪﻩ ﺑﺎﻭﺭ ﮐﻨﻨﺪﻩ ﻧﻈﺮﻳﻪ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﺣﺪﻳث ﻧﻤﺎﻳﺸ= 5264; و تمثیلی (ﮐﺴﺎ )ﻣﻄﺮﺡ ﮐﺮﺩﻩ.ﻭ ﺗﻔﺴﻴﺮ ﺳﻠﻮﮐ&#= 65264; ﻣﻔﺼّﻞ ﺟﺪﺍﮔ= 5166;ﻧﻪ ﺁﻧﺮﺍ ﻧﻤﻮﺩﻩﺍﻡ.و ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﭘﻴﺮ ﮐﺎﻣﻞ ﺣﺴﻴﻨﻰ'&= #65261; ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺣﺴﻨﻰ'ﺩﺭ ﺷﻬﻮﺩ ﺩﻭﻡ ﻭ ﻣﻘﺎﻡ ﺻﻮﺭﺕ ﻓﺎﻃﻤﻰ بدون تن ﺷﻬﻮﺩ ﺳﻮﻡ ﺯﻧﺎﻧﻪ'ﻣﺎﺩﺭ &= #65259;ﺴﺘﻰ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻣﺎﺩﺭ ﺍﻟﻬی ﺴﺎﻟﮑﺎﻥ ﻣﻮﻓﻖ که ﺑﺪﻳﺪﺍﺭ (ﺣﺴﻨﻴﻦ) و سپا= 587; ﺍﻭ ﺭﺳﻴﺪﻩﺍﻧﺪ. ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ ﺑﺸﻬﻮﺩ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﻣﻴﺮﺳﺪ ﻭﻣﻮﺭﺩ ﻧﻮﺍﺯ&#= 65205; ﻣﺎﺩﺭﻯ اﻭ ﻗﺮﺍﺭ می گیرﺩ.ﺷﻬﻮﺩ ﻓA= 166;ﻃﻤﻰ ﺩﺭ ﻭﻟﺎﻳﺖ ﻭﮐﺎﻣﻠﺎﻥ ﻣﻴﺘﺮﺍ ﺑﻨﻮﺭﺍﻭ'ﻭﺩﺭ ﺷﻬﻮﺩ ﺳﻮﻡ ﺑﻮﺩﺍ 'ﺑﻨﺎﻡ ﺷﻴﻮﺍ ﺑﺼﻮﺭﺕ ﺍﻭ' ﻭ ﺩﺭ ﻭﻟﺎﻳﺖﺯﺭﺩﺷ= 5174; ﻣﺎﺩﺭ ﻣﻘﺪس مریم ﺯﺭﺩﺷﺖ = 6;نام ﺩﻏﺪﻭ' که ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻮﻡ ﺑ&= #65262;ﺩﺍ ﻧﺎﻡ ﺷﻴﻮﺍ ﻳﺎ ﺯﻫﺮﻩ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﻃﺮﻳﻘﺖ ﺻﺎﺋﺒ&#= 65258; ﺯﺭﺩﺷﺘی اﻟﺄﺻﻞ'ﺯﻫﺮﺍ ﻭﺯﻫﺮﻩ ﻭﺳﺘﺎﺭﻩ ﻭﻧﻮ&#= 1587; ﺯﻫﺮﻩ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ ﺩﺭﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ ﻧﺎﻡ ﻣﺮ&= #65267;ﻢ ﻳﺎ ﻣﻘﺪس ﻭﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ نام ﻓﺎﻃﻤﻪ (ﻓﻄﻢ ﮐﻨﻨﺪﻩ وپایان د هند= 607; ) ﺩﻭﺭﻩ ﺳﻠﻮﻙ'ﮐﻪ ﻭﻯ ﻗ= ﺒﻠﺎ ﻧﺎﻡ ﻓﺎﺧﺘﻪ ﺩ&= #65165;ﺷﺘﻪ ﺍﺳﺖ.ﺁﻧﮕﺎﻩ ﭘ&= #1587; ﺍﺯ ﺷﻬﻮﺩ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﺑﺸﻬﻮ&#= 65193; ﭼﻬﺎﺭﻡ ﻣﺮﺗﻀ&#= 65262;ﻯ ﻣﻴﺮﺳﻨﺪ'ﮐﻪ ﻣﻮﻟﺎ ﻋﻠﻰّ ﺻﺎﺣﺐ ﺭﻭﺡ ﻣﺴ&= #65268;ﺢ' ﻧﺨﺴﺘﻴﻦ ﺷﺎﻫﺪ ﺁﻥ ﺑﻮﺳﻴﻠﻪ ﺗﻮﺳ&#= 1617;ﻞ ﺑﺎ ﻣﺤﻤﺪ ﺑﻮﺩ.ﮐﻪ ﻣﺤﻤﺪ ﺍﺯ ﺷﻬﺮﺕ ﻋﻠﻰ&= #1617; ﻳﺎ ﻫﻤﺎﻥ ﻣﺴﻴﺢ'ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻴﮕﻔﺖ. ﭼﻮﻥ ﺑ= ﺂﻥ ﻣﺮﺍﺗﺐ ﻣﻌﺮﺍﺝ ﺷﻬﻮﺩﻯ ﺩﺍﺷﺘﻪ ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﺁﻥ ﺯﻣﺎﻥ ﻋﻠﻰّ ﺷﺶﺳﺎﻟﻪ ﺑﻮﺩ.ﻭ ﺁﻥ ﺯﻣﺎﻥ ﻣﻠﺎﺋﻚ ﻧﺎﻡ ﻣﺤﻤﺪﺭﺍ &= #65259;ﻨﻮﺯ ﻧﻤﻰ ﺷﻨﺎﺧﺘﻨﺪ.ﺯﻳ&#= 65198;ﺍ ﻫﻨﻮﺯ ﻣﺤﻤﺪ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯ ﻧﮕﺸﺘﻪ ﺑﻮﺩ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ ﺷﻬﻮﺩ ﭘﻨﺞ ﻣﺼ&= #65220;ﻔﻮﻯ ﺍﺳﺖ'ﮐﻪ ﺗﻌﻠﻴﻢ ﻣﺮﮒ ﺍ&= #65197;ﺍﺩﻯ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺭ= ﺍ ﺑﺴﺎﻟﻚ ﺩﺭ ﺷﺮﻑ ﻧﺠﺎﺕ ﻣﻴ&= #65194;ﻫﺪ.ﺁﻧﮕﺎﻩ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮﻯ ﺭﻭﺡ &= #65165;ﻳﻦ ﺳﺎﻟﻚ ﻭﺍﺻﻞ ﺑ&= #65212;ﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﺑﺨﺪﺍﻭﻧﺪ ﺭﺏّ ﺭﺣﻤﺎﻥ ﮐ&#= 65166;ﻧﺪﻳﺪﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﺍﻭﺭﺍ ﺷﺎﻳﺴﺘﻪ ﻭ ﺗﺰﮐﻴﻪ ﻳﺎ ﺗﺬﮐﻴﻪ ﻣﻴﮑﻨﺪ'ﺗﺎ ﺑﺎ ﻣﺸﻴّﺖ ﻭﻳﮋﻩ= 5197;ﺣﻤﺎﻧﻰ ﺩﻳﮕﺮﻯ' سالک ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس 'ﻭﺩﺭ ﺣﺎﻝ ﺧﻮﺍﺏ ﻣﺮﮒ ﻣﻴﺮﺳﺪ. و ﺍﮔﺮ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺩﺍﺷﺖ.ﻭ ﺍﺯ ﺧﻮﺍﺏ ﻣﺮﮒ ﺑﻴﺪﺍﺭ ﮔﺮﺩﻳﺪ و تولž= 3; دوم پیامبر گونه ر ا د ارد. ﺁﻧﮕﺎﻩ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﺩﺭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺩﻭ ﻧﻮﺑﺖ ﺍﺯ ﺩﻭﺭ ﻭ ﺍﺯﻧﺰﺩﻳﻚ' ﺩ= ﺭ ﻣﻘﺎﻡ(ﺩﻧﺎ ﻓﺘﺪﻟّﺎ'ﻭ ﻗﺎﺏ ﻗﻮﺳﻴﻦ ﺍﻭ ﺃﺩﻧﻰ)ﺁﻧﭽ&= #65258; ﺁﻳﻨﺪﻩ ﺷﺎﻫﺪ ﻋﺮﺵ است ﻭنیز ﻭﻇﻴﻔﻪ ﺗﻌﻠﻴ&#= 65250; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻮﻯ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ. ﺁﻧﮕﺎ&= #65257; ﺩﻭﺑﺎﺭﻩ ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65259;ﻔﺘﮕﺎﻧﻪ ﺭﺍ ﺑﻄﻮﺭ ﻣﻌﮑﻮس ﺩﺭ ﻗﻮس ﻧﺰﻭﻝ ﺩﺍﺭﺩ'ﮐﻪ ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﻭﺑﺎﻭﺭﮐﻨﻨﺪ= 5257; ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.<span dir=3DLTR style=3D'mso-ascii-font-fam= ily: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span style=3D'mso-ascii-font-family:"Times N= ew Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> ﻟﺬ= ﺍ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﺑﻦ (ﺳﻴﺮﻳﻦ)ﺩﺍﺭﻧ&= #65194;ﻩ ﺗﺠﺮﺑﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﺤﻤﺪﻯ'&= #65169;ﺮﺣﺴﺐ ﺗﺠﺮﺑﻪ(ﺩﻭ ﺳﻴﺮﺕ) ﻭ دو ﺳﻴﺮ ﻭﺳﻔﺮ ﺧﻮ&= #65193; ﺩﺍﺷﺖ. ﺳﻔﺮ ﺑﺴﻮﻯ ﺧﺪﺍ ﻭﺳﻔﺮ ﻗﻮس ﻧﺰ&#= 65261;ﻝ ﺑﺠﻬﺎﻥ ﮐﻪ ﭘﻴﺮ ﮐﺎﻣﻠﻰ ﺷﺪﻩ ﺑﻮﺩ. وﺩﺭﺷﻬﻮﺩ باž= 5; دوّم،از شهو= 83; ﭼﻬﺎﺭﻡ ﻣﺮﺗﻀﻮﻯ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﻫﻤﻴﺸﻪ ﻧﺎﻡ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻟﻬﻰﻣﺮﺗﻀﻮ= 5263; ﺭﺍ'ﺑﺎ ﻧﺎﻡ ﻋﻠﻰّ ﻣﺮﺗﻀﻰ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺍﺯ ﮐﻮﺩﮐﻰ ﺩﺭ ﺧﺪﻣﺖ ﻣﺤﻤﺪ ﺳ&= #65166;ﻟﻚ ﺩﺭ ﮐﻮﻩ ﺣﺮّا= 569; ﺑﻮﺩ ﻭﺩﺭ ﺑﻴﺴﺖ ﺳﺎﻟﮕﻰ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺸﺖ. ﻭ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺍﻳﻦ ﺷ&= #65260;ﻮﺩ ﻣﺮﺗﻀﻮﻯ ﺭﺍ'ﺩﻟﻴﻞ(ﻋﻠﻢ ﻭﮐﺮﺍﻣﺖ) ﺷﺎﻫﺪ ﺁﻥ ﻣﻴﺪﺍﻧﺪ. ﻳﻌﻨﻰ ﻋﻠﻢ ﺷﻬﻮﺩﻯ ﻭ ﺳﻠﻮﮐﻰ ﻭ ﺁﮔﺎﻫﻰ ﺍﺯ ﻣﻘﺎﻡ ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﻃﺮﻳﻘﺖ ﺑ&= #65198;ﺗﺮ ﻣﺼﻄﻔﻮﻯ ﺍﺳﺖ. ﺩﻳﺪﺍﺭ ﺷﻬﻮﺩ &= #65251;ﺮﺗﻀﻮﻯ ﭼﻮﻥ ﺩﺭ ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ' ﺻﻮﺭﺕ ﺩﺭ ﺣﺠﺎﺏ ﻧﻮﺭ ﺑﻮﺩ.ﻭ ﺍﮔﺮ ﺩﻳﺪﺍﺭ ﺻﻮﺭﺕ &= #65251;ﺮﺗﻀﻮﻯ ﺑﺼﻮﺭﺕ ﺑﻮﺩ' ﻳﻌﻨﻰ ﭘﺎﻳﺎﻥ ﺳﻠﻮﻙ ﺳﺎﻟﻚ ﺍﺳﺖ. ﺗﺎ ﺩﺭ ﻭﻗﺖ ﻣﺮﮒ ﻃﺒﻴﻌﻰ ﻣﻘﺎﻣﺎﺕ ﻣﺼﻄﻔﻮﻯ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ وﺑﺪﻭﻥ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 1602; اﺳﺖ. ﮐﻪﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺍﻳﻦ ﺣﺎ&= #65245; ﺭﺍ ﺩﺭ ﻗﺒﺮ'ﭼﻮﻥ ﺑﻬﺸﺖ ﻭﺳﻴﻊ ﺷ&= #65194;ﻩ ﺗﻮﺻﻴﻒ ﻣﻴﮑﻨ&#= 65194;.ﮐﻪ ﺑﺮﺧﻠﺎﻑ ﻗﻬﻘ&#= 65198;ﺍﺋﻴﺎﻥ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﻗ&= #65170;ﺮ ﺗﺎﺭﻳﻚ ﻭﺗﻨﮓ'ﻭﺩﺭﻯ ﺑﺴﻮﻯ ﺟﻬﻨّﻢ ﭘُﺮ ﺁﺗﺶ یعن®= 0; کارمای مجدد بجهان تولد ﺩﺍﺭﺩ.ﻭ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﻋﻤﻠﺎ ﺩﺭﻗﺒﺮ ﻧﻴﺴﺖ 'ﮐﻪ ﺩﺭ ﺩﻭﺭﻩﺳﻠﻮﻙ ﻭﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ موفّقان ﻣﻴﺒﺎﺷﺪ و درجهان وتول= 83;ات در انواع نسخ ومسخ حیوانی میباشد.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ ﺳﻴﺮﻳﻦ در تعبیر رؤیا ا= 585; شهود فاطمی آنرا ﺩﻟﻴﻞ ﺷʋ= 98;ﻡ ﻭ ﭘﺮﻫﻴﺰﮐﺎﺭﻯ ﺳﺎﻟﻚ ﻋﺎﻣﻞ ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﺍﻟﺒﺘﻪﺷﺮﻡ ﺍﺯ ﺧﺪﺍﻭﻧﺪ'ﻭ ﺣﻴﺎ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 203;ﺮﺍﺳﺮ ﻋﻘﺪﻩﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺳﺎﻟﻚ'ﻭ ﺗﻌﺼّﺒﺎﺕ ﮐﻮﺭ ﺩﺭ ﻏﻴﺮﺳ&= #65166;ﻟﮑﺎﻥ عوﺍﻡ ' ﺑﻴﺸﺘﺮ ﺍﺯ ﻧﻈﺮ ﺟﻨﺴﻰ ﻭ ﺣﺴﺎﺩﺕ ﺟﻨﺴﻰ ﺭﺍ ﺣﻴﺎ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ ﺭﺑﻄﻰ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ ﻧﺪﺍﺭﺩ . ﻭ(ﮔﺸﺎﺩﻩ ﺭﻭﺋﻰ) از شهوž= 3; ﻓﺎﻃﻤﻰ ﺭﺍ ﺧﻴﺮ ﻭ ﺑﺮﮐﺖ ﺳﺎﻟﻚ ﻣﻴﺨﻮﺍﻧﺪ.ﮐﻪ ﺩﻟﻴل ﺘﻮﻓﻴﻖ ﻣﺮﺣﻠﻪ ﺳﻮﻡ ﺳ&= #65248;ﻮﮐﻰ ﺳﺎﻟﻚ ﺍﺳﺖ. ﮐﻪ= ﺑﺎﻳﺪ ﻣﻨﺘﻈﺮ ﺷﻬﻮﺩ &= #64380;ﻬﺎﺭﻡ ﻣﺮﺗﻀﻮﻯ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺧﻮﺩ ﮔﺮ&#= 65193;ﺩ. ﺩﺭ ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ'ﺻﻮ&#= 65197;ﺕ ﺯﻳﺒﺎﻯ ﻓﺎﻃﻤﻰ ﺑﺪﻭﻥ ﺗﻦ ﻭ ﮔﺮﺩﻥ'ﻭﺣﺘﻰ بد ون ﮔﻮﺷﺖ ﺩA= 197; ﺻﻮﺭﺕ'ﮔﻮﺋﻰ ﻧﻘﺎﺷﻰ ﺻﻮﺭﺕ ﺩﺭ ﻓﻀﺎ ﺩﺍﺷﺖ.= ﻭ ﺗﻨﻬﺎ ﭼﺸﻤﺎﻥ ﻧﺎﻓﺬ ﻭ ﮔﻴﺴﻮﻯ ﺑﻠﻨﺪ' ﻭ ﻟﺒﺎﻥ ﺯﻧﺪﻩ ﻭﮔﺮﻡ ﻭﻧﺮﻡ ﺩﻳﺪﻡ. ﻭﭼﻮﻥ ﺧ= ﻮﺍﺳﺘﻢ ﺧﻮﺩ ﭘﻴﺶ ﺑﺮﻭﻡ'ﮐﻪ ﺩﺭ ﺳﻪ ﻣﺘﺮﻯ ﻣﻦ دز فضا ﺑﻮﺩ' ﻧﺎﮔﺎﻩ ﺍﻭ ﺧﻮﺩ ﭘﺎﺋﻴﻦ ﺁﻣﺪ'ﮐﻪ ﻣﺮﺍ ﺑﻮﺳﻴﺪ. ﮐﻪ ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﺩﺭ ﺩﻟم اﺯ ﮔﺮﻣﻰ ﻭﻧﺮﻣﻰ ﻭ ﺯﻧﺪﻩ ﺑﺪﻥ ﺑ= ﻮﺳﻪ ﺍﻭ ﻓﮑﺮ ﻣﻴﮑﺮﺩﻡ.ﻭﻣﻘ&#= 65166;ﻡ ﻣﺎﺩﺭﻯ ﺍﻭ ﺭﺍ ﻣﻴﺪﺍﻧﺴﺘﻢ ﻭﺑﺎ ﺯﻧﻰ ﺑﺎ ﺗﻦ ﺭﻭﺑﺮﻭ ﻧﺒﻮﺩﻡ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺍﺯ ﻣﺮﺍﺗﺐ ﺣﺴﻨﻴﻦ ﺷﻬﻮﺩ &= #65255;ﮕﻔﺘﻪ ﺍﺳﺖ'ﮐﻪ ﻫﻤﻴﺸﻪ ﺩﻭ ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺷﺎﻫﺪ ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷﻨﺪ.ﭘس ﻫﺮﮐس ﺑﻨﺤﻮﻯ ﺗﻮﺻﻴﻒ ﺍﻳﻦ ﺩ&= #65261; ﻣﻘﺎﻡ ﺩﺭﺗﻦ ﺑﺸﺮﻯ' ﺣﺴﻴﻦ ﭘ= ﻴﺮ ﮐﺎﻣﻞ ﻭ ﺣﺴﻦ ﺍ= ﻣﺎﻡ ﺯﻣﺎﻥ ﻏﺎﻳﺐ ﺧﻮﺩ ﺩﺭ ﺭؤﻳﺎ ﺩﺍﺭﺩ.ﻭ ﺍﻳﻦ ﻫ= ﻤﺎﻥ ﺩﻭ ﺭﻭﺯﻯ ﺍﺳﺖ' ﮐﻪ ﺗﻮﺭﺍﺕ ﻭﻗﺮﺁﻥ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺯ ﺟﻬﺎﻥ'ﺩﺭ ﺩﻭ ﺭﻭﺯ ﻭ ﻧﻴﺰ= ﭼﻬﺎﺭ ﺭﻭﺯ ﺁﺳﻤﺎﻧﻬﺎ ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﺭ&= #65261;ﺯﻫﺎ ﻳﺎ ﻫﻤﺎﻥ ﻳﻮﻡ ﻭ ﺍﻭﻡ ﻭ ﺷﻬﻮﺩ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺁﻓﺮﻳﻨﺶ ﺧ&= #65262;ﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ.ﻧﻪ ﺯ&= #65251;ﻴﻦ ﻭ<span lang=3DAR-SA dir=3DLTR style=3D= 'mso-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 153;ﺳﻤﺎﻥ ﮐﻪ ﻳﮑﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ. ﻳﻌﻨﻰ ﺷﻬﻮﺩﻫﺎﻯ ﺁﺳ&#= 65252;ﺎﻧﻰ ﻭﺭؤﻳﺎﺋﻰ ﻓﺎ= 5219;ﻤﻰ ﻭﻣﺮﺗﻀﻮﻯ ﻭﻣﺼﻄﻔﻮﻯ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺭﻭﺯ ﻫﻔﺘﻢ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﻋﺮﺵ ﺧﻮﺩ ﻧﺸﺴ&= #65174;'ﻭ ﺗﺪﺑﻴﺮ ﺍﻣﻮﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍ&= #65193;.ﮐﻪ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺩﺭ ﺗﺪ&= #65169;ﻴﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺿﻤﻨﺎ ﻣﻨﻄﻘﺎ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ' ﮐﻪ ﺁﻓﺮﻳﻨﺶ ﺯﻣﻴﻦ ﻗﺒﻞ ﺍﺯ ﺁﺳﻤﺎﻥ ﻳﺎ ﺁﻓﺮﻳﻨﺶ (ﻣﻈﺮ&= #65261;ﻑ ﻗﺒﻞ ﺍﺯ ﻇﺮﻑ) ﻣﻨﻄﻘﻰ ﻧﻴﺴﺖ. ﺑﺎﻳﺪ ﺍﻭﻝ ﻇﺮ&= #65233; ﺭﺍ ﺁﻓﺮﻳﺪ ﮐﻪ ﺁﺳﻤﺎﻧﻬﺎ ﺑﺎﺷﺪ'ﻭ ﻳﺎ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﻌﺪ ﺯﻣﻴﻦ ﻣﺎ&= #65193;ﻯ ﻭ ﻳﺎ ﺍﻧﺴﺎﻥ ﺳ= ﺎﻟﻚ ﺭﺍ ﺁﻓﺮﻳﺪ' ﮐﻪ ﺑﮑﻤﺎﻝ ﺑﺮﺳﺪ. = ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺭﺍ(ﻋﺎﻟم ﺃﺻﻐﺮ) ﻭ ﺩﻭﻡ ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ ﻧﻴﺰ ﺑﻌ&= #65194;ﻫﺎ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨﺪ</sp= an><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>' <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﺍﻧﺴﺎﻧﻰ (ﺁﺩﻡ = ﺷﺪﻩ) ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65261;ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ میباشد.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺗﺤﺖ ﻋ&= #65256;ﻮﺍﻥ ﺧﻮﺍﺏ ﺻﺤﺎﺑﻪ ﺩﺭ ﺭؤﻳﺎ ﻧﻴﺰ &= #65251;ﻄﺎﻟﺒﻰ ﺩﺍﺭﺩ ﮐﻪ ﺁﻧﺮﺍ ﺩﻟﻴﻞ ﺻﺎﺩق ﺒﺪﻭﻥ ﺳﺎﻟﻚ ﺷﺎﻫﺪ ﺭ&= #1572;ﻳﺎ ﻣﻴﮕﻮﻳﺪ.ﻭ ﺍﻳﻦ ﺻﺤﺎﺑﻪ ﮐﺴﺎﻧﻰ ﻧﻴﺴﺘﻨﺪ ﮐﻪ ﺯ&= #65251;ﺎﻥ ﭘﻴﺎﻣﺒﺮ ﺯﻧﺪﻩ ﺑﻮﺩﻧﺪ.ﻭﺷﺎﻳ&#= 65194; ﻣﺼﺎﺣﺒﺘﻰ ﺑﺎ ﭘﻴﺎﻣﺒﺮ ﺩﺍﺷﺘﻨﺪ. ﺑﻠﮑ&= #65258; ﺗﻨﻬﺎ ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺑﺎ ﻣﺤﻤﺪﻭﺗﺎ ﺯﻧﺪﻩ ﺑﻮﺩ.ﻭ ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎﻥ ﺑﺎ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﻃﻮﻝ ﺯﻣﺎﻧﻬﺎ'ﺑﺎﺯ ﺍﺯﺻﺤﺎﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺩﺭﺷﻬﻮﺩ ﻣﺼﻄ&#= 65236;ﻮﻯ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺻﺎﺣﺒﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ و مقا = 5; منّا أهل البیت ﻫﺴﺘﻨﺪ= ;. ﻭﺍﻟّﺎ ﺑﺴﻴﺎ= 5197; ﮐﺴﺎﻧی ﺴﺎﻟﻬﺎ ﺑﺎ ﭘﻴﺎﻣﺒﺮ ﻣﻌﺎﺷﺮ ﻭﻫﻢ ﻧ&= #65208;ﻴﻦ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺑﻮﺩﻧﺪ.ﻭﻳﺎ ﭘﻴﻤﺎﻥ ﺩﺭﺳﺘﻰ ﻧﺪﺍﺷ&#= 65176;ﻨﺪ'ﮐﻪ ﻧﺎﻡ ﺻﺤﺎﺑﻪ ﺷﺎﻳﺴﺘﻪ ﺁﻧﺎﻥ ﻧﻤﻰ ﺑﺎﺷﺪ.ﺑﺨﺼﻮﺹ ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻧﻬﺎ ﺑﺮﺧﻠﺎﻑ ﺗﻨﻬ&#= 65166; ﺧﻮﺍﺳﺘﻪ ﭘﻴﺎﻣﺒﺮ ﻭﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻭﺗﺰﮐﻴﻪ ﻧﻔس ﺗﺎ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ' نک= 585;د ند و ﺩﺷﻤﻨﻰ ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﭼﻮﻥ ﻋﻠﻰّ ﻭ ﺍﺑﻮﺫﺭ ﻣﻴﻨﻤﻮﺩﻧﺪ. ﻭ ﭘﻴﺎﻣﺒﺮ ﻧﻴﺰ ﮔﻔﺘﻪ ﺑﻮﺩ' ﮐﻪ ﺷﻤﺎ ﻣﺮﺍ ﺩﻳﺪﻳﺪ'ﻭﻟﻰ ﻧﻤﻰ ﺷﻨﺎﺳﻴﺪ.&= #65199;ﻳﺮﺍ ﺩﺭ ﺷﻬﻮﺩ ﭘﻨﺠ&= #65250; ﻣﺼﻄﻔﻮﻯ ﺻﻮﺭ&#= 65173; ﻣﺤﻤﺪﺭﺍ ﻧﺪﻳﺪﻧﺪ.ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﻓﺰﻭﺩﮐﻪ ﮐﺴ&#= 65166;ﻧﻰ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ'&= #64400;ﻪ ﻣﺮﺍ ﻧﺪﻳﺪﻧﺪ ﻭﻟﻰ ﻣﻴﺸﻨﺎﺳﻨﺪ'ﮐ&#= 65258; ﺩﺭ ﺷﻬﻮﺩ ﻣﺼﻄﻔﻮﻯ ﺍﻭﺭﺍ ﻣﻴﺒﻴﻨﻨﺪ.ﻭﺣ&#= 65176;ﻰ ﻣﺮﺍﺳﻢ ﺧﺎﺹ( ﻣﻨّﺎ ﺃﻫﻞ ﺍﻟﺒﻴﺖ)ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﺯ ﺍﻭﻟﺎﺩ ﺍﻟﻬﻰ ﻣﺤﻤﺪ ﻣﻴﺸﻮﻧﺪ.ﮔﺮﭼ&#= 65258; ﺍﺯ ﺍﻭﻟﺎﺩ ﺟﺴ&= #65252;ﺎﻧﻰ محمد ﭼﻮﻥ ﺳﺎﺩﺍﺕ' ﻣﺪّﻋﻰ ﻓﺮﺯﻧﺪﻯ ﺟﺴﻤ&#= 65166;ﻧﻰ ﭘﻴﺎﻣﺒﺮﻭﻋﻠ= 5264;ّ ﻭ ﺍﻣﺎﻣﺎﻥ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﺍﻭﻟﻴ= 5166; هرگز سیّد و شید و آریا ونجات یافته ﻧﻴﺴﺘﻨﺪ.ﻭ ﺳﺎﺩﺍﺕ مدّعی ﺷﻨﺎﺳﺎﺋﻰ ﭘﺪﺭﺍﻥ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻧﺪﺍﺭﻧﺪ.ﻭ ﻟﺬ&= #65165; ﺑﺎﻳﺪ ﺍﻳﻨﺎﻥ ﺭﺍ ﺑﺪﺗﺮ ﺍﺯ ﮐﺎﻓﺮﺍﻥ ﻣﻨﮑﺮ ﻣﺤﻤﺪ ﺩ&= #65165;ﻧﺴﺖ'ﮐﻪ ﻣﺸﺮﻙ ﺑﺨﺪﺍ ﻫﺴﺘﻨﺪ.ﭼﻮﻥ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻓﺎﺳﺪ ﻏﻴﺮ ﺍﻟﻬﻰ ﺭﺍ ﻭﻟﻰّ ﻓﻘﻴﻪ ﻣﻴﺪﺍﻧﻨﺪ.ﻭ ﻧﺎﻥ ﻣﻔﺖ ﻭﺯﻥ ﺯﻳﺒﺎ ﻭ ﺭﻳﺎﺳﺖ ﻧﺎﺣﻖ &= #65169;ﺮﻣﺮﺩﻣﺎﻥ ﺩﺍﺭﻧﺪ.ﻭ ﺁﻧﺎﻥﺭﺍ ﺍﺳﺘثمار ﻭ ﺍﺳﺘﺤﻤﺎﺭ آنها ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﭼﻮﻥ ﺣﻤﻴﺮ ﻭﺍﻟﺎﻍ ﺍﺯ ﺁﻧﻬﺎ ﺳﻮﺍﺭﻯ ﻣﻴﮕﻴﺮﻧﺪ' ﮐﻪ ﺳﺘﻤﮑﺎﺭﻯ ﺑﺰﺭﮔﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﮐﺎﻓﺮﺍﻥ ﻣﻨﮑﺮ ﻣﺤﻤﺪ ﻭﺧﺪﺍ ﻧﻴﺰ' ﭼﻨ= ﻴﻦ ﺳوء ﺍﺳﺘﻔﺎﺩﻩﺍﻯ ﺍﺯ ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍﻫﺐ قشر®= 0; ﻧﺪﺍﺭﻧﺪ.ﭘس ﻗ&#= 65260;ﻘﺮﺍﺋﻰ ﺗﺮ ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﻧﻤﻴﺸﻮﻧﺪ.ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ ﺑﻬﺘﺮﻳ&#= 65254; ﺑﺨﺖ ﻭ ﺷﺎﻧس ﻣﺸﺮﮐﺎﻥ ﺧﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ. ﺯﻳﺮﺍ ﻣﺎﺭ<span lang=3DAR-SA di= r=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﻣﻮﺭ ﻭ ﺣﻘﻴﺮ ﺗﺮ ﻧﻴﺰ ﻣﻴﮕﺮﺩﻧﺪ.ﻭﻗ&#= 65176;ﻰ که ﻓﻮﺭﺍ ﺑﺠﻬﺎﻥ ﺟﻬﻨّﻤﻰ ﺗﻮﻟﺪ ﺣﻴﻮﺍﻧﻰ ﻭ ﺷﺎﻳﺪ ﺩﺭ ﻓﺴﺦ ﻭﮔﻨﺪﻳﮕﻰ ﮔﻴﺎﻫﻰ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 1606;د . ﺗﺎ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ = ﺗﮑﺮﺍﺭ ﮐﻨﻨﺪ. ﻭﺩﻭﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐﻪ ﺭﺳﻴﺪﻧﺪ ' ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺗﺎ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ.ﮐﻪ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ ﻣﺎﺩﻭﻥ ﺃﺗﻢ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 255;ﻴﺰ'ﺯﻣﺎﻧﻰ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺩ. ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺍﺳﺖ.ﺗﺎ ﭘس ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65170;ﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﺮ&= #65261;ﻧﺪ'ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑﺴﻮﻯ ﺧﺪﺍ ﺩﺭ ﺷﻬﻮﺩ ﻧﻮﺭﺍﻟ&#= 65156;ﻧﻮﺍﺭ ﺍﻟﻠﻪ ﺃﻫﺮﻣﺰﺩﺍ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻫﺮﺑﺎﺭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺻﻔﺎﺕ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩﺭﺍ ﺑﻴﺎﺑﻨﺪ.ﮔﺮﭼ&#= 65258; ﻫﻨﻮﺯ ﺑﺨﺪﺍﻭﻧﺪ(ﻫﻮ) ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻴﻬﺎ ﻧﻤﻴﺮﺳﻨﺪ.ﮐﻪ(&= #65165;ﻟﻠﻪ ﻭ ﺁﻫﻮﺭﻣﺰﺩﺍ) ﻳﻌﻨﻰ ﺍﻳﻦ(ﺍﻟﻪ ﻭ ﺍﻟﻠﻪ)ﻫﻨﻮﺯ ﺧ&= #65194;ﺍﻭﻧﺪ (ﻫﻮ) ﻧﻴﺴﺖ .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺗﻮﺿﻴ&#= 65186; ﻣﻴﺪﻫﺪ'ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻳﺎ ﺳﺎﻟﮑﻰ ﺣﺴﻴﻦ ﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﺩ&= #65267;ﺪ' ﭘس ﺩﺭﺟﻪ ﺷﻬﺎﺩﺕ ﺭﺍ ﺧﻮﺍﻫﺪ'ﺩﺍﺷﺖ.&= #65267;ﻌﻨﻰ ﺑﻌﺪﻫﺎ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺎﻳﺪ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺭﺍ ﺩﺍﺷﺘ&= #65258; ﺑﺎﺷﺪ. ﺗﺎ ﺷﻬﻴﺪ ﻭﺷﺎﻫﺪ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭ ﺷﻬﻮﺩ ﺣﺴﻨﻰ ﺩﻭﻡ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ ﺑﻌﺪﺍ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭﻯ ﻣﻰ ﺍﻓﺰﺍﻳﺪ ﺩﻳﺪﺍﺭ ﺭؤﻳﺎ= 5163;ﻰ ﺻﺎﻟﺤﺎﻥ ﻭ ﺍﻭﻟﻴﺎ ﻭ ﻋﺎﻟﻤﺎﻥ ﺍﻟﻬﻰ ﻭ ﺯﺍﻫﺪ&= #65165;ﻥ'ﻧﺸﺎﻧﻪ ﮐﺎﺭ ﺧﻴﺮ ﻳﺎ ﻫﻤﺎﻥ ﮐﺎﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻣﺴﺘﻌﺪﺍﻥ ﺩﺍﺭﻧﺪ.ﺑﺨﺼﻮ&#= 65209; ﺩﻳﺪﻥ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ'ﺑﺮﺍﻯ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﻫﻤﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ'ﺩﺭ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻘﺎﻡ &= #64344;ﻴﺎﻣﺒﺮﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﺎﺭ ﺟ= ﺎﻟﺐ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺩﺭ ﮐﺎﺭ ﺗﻌﺒﻴﺮ ﺭؤﻳﺎﻫﺎ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﻫﺮ ﻟﻔﻆ ﻭ ﺳﻮﮊﻩﺍﻯ ﮐﻪ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ'ﭼﻨﺪﻳ&#= 65254;<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 251;ﻌﻨﻰ ﻗﺎﺑﻞ ﺗﻌﺒﻴﺮ &= #1605;ی ﻨﻮﻳﺴﺪ' ﮐﻪ ﻣﻨﺎﺳﺐ ﺷﺎﻫﺪ ﺭؤﻳﺎ ﻭ ﻗﺎﺑﻞ ﺗﻄﺒﻴق اﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻓﻬﺮﺳﺖ ﺩﺭﺍﺯﻯ ﺍﺯ ﺍﻟﻔﺎﻅ ﺭﺍ ﻧﻘ&= #65246; ﻣﻴﮑﻨﺪ'ﮐﻪ ﺑﺮﺣﺴﺐ ﺍﺣﻮﺍ&#= 65245; ﺳﺎﻟﻚ ﻭﺷﺎﻫﺪ &= #65197;ؤﻳﺎﻫﺎ ﻣﻌﺎﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ. ﮐﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻧﻴﺰ ﻟﻴﺴﺘﻰ ﺩﺭﺍﺯ ﺗﺮ ﺍﺯ ﺍﻳﻦ ﺳﻮﮊﻩﻫﺎ&#= 65263; ﺩﻳﺪﻧﻰ ﺭؤﻳﺎ' ﻭ ﺑﺎ ﭼﻨﺪﻳﻦ ﻣﻌﻨﻰ ﻫﺮﻳﻚ ﺭﺍ ﻣﻴﮕﻮﻳﺪ'ﮐ&= #65258; ﺗﻔﮑﻴﻚ ﻭﺗﻄﺒﻴﻖ ﺁﻧﻬﺎ ﻧﻴﺰ' ﺗﻨﻬﺎ ﮐﺎﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻣﺎﻧﻨﺪ ﻟﻔﻆ (ﺁﺑﺎﺩﺍﻧﻰ)ﺑﻤ&= #65228;ﻨﻰ ﺻﻠﺎﺡ ﮐﺎﺭﻫﺎﻯ ﺍﻳﻦ &= #65183;ﻬﺎﻧﻰ.ﻭ ﻳﺎ ﻣﻌﻨﻰ(ﺧﻴﺮ) ﻭﻣﻨﻔﻌﺖ ﺭﺍ ﮔﺸﺎﻳﺶ ﮐﺎﺭﻫ&#= 65166;ﻯ ﺟﻬﺎﻧﻰ ﻣﻴﺪﺍﻧﺪ.ﻭ ﻳﺎ(ﺁﺏ) ﺑﻤﻌﻨﻰ ﻓﺮﻭﺭﻓﺘﻦ ﻳﻘ&#= 65268;ﻨﻰ ﻭ ﻧﻴﺮﻭﻯ ﻗﻮﻯ = ﺷﺨﺺ ﻭﺗﻮﺍﻥ ﻋﺒﻮﺭ ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﺩﺷﻮﺍﺭ ﻣﻴﮕﻮﻳﺪ.ﻭ ﻣﺎ ﺁﺏ ﺭﺍ<span lang= =3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻧﻴﺰ ﻋﻘﻞ ﻭﻗﺪﺭﺕ ﺍ&= #65193;ﺭﺍﻙ ﺳﺎﻟﻚ ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﺁﺗﺶ ﺭﺍ ﺩﺍﻧﻴﺎﻝ ﺍﮔﺮ ﺑﺪﻭﻥ ﺩﻭﺩ ﺑﺎﺷﺪ'ﭘﺎﺩﺷﺎ&#= 65259;ﻰ ﻭﺩﺭﺷﺮﻑ ﻓﺮﺝ ﻭ ﻧﺠﺎﺕ ﻣﻴﺪﺍ&= #65255;ﺪ'ﻭﻫﻤﻴﻦ ﺁﺗﺶ ﺭﺍ ﺍﻣﺎﻡ = ﺻﺎﺩﻕ ﺩﺭ 25 <span lang=3DFA style=3D'mso-ascii-font-family:"= Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>ﻣﻌ᥽= 6;ﻰ ﺁﻭﺭﺩﻩ ﺍﺳﺖ. ﻓﺘﻨﻪ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭﺟﻨﮓ ﺩﺭ ﭘﻴﺶ' ﻭﻓﺴﺎﺩ ﺭﻭﺍﻥ ﻭﺧﺴﺘﮕﻰ ﺗﻦ ﻭ ﺳﺨﻨﻬﺎﻯ ﺯﺷﺖ &= #65261;ﻣﻨﻊ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65193;'ﻭ ﺧﺸﻢ ﭘﺎﺩﺷﺎﻩ ﻭﺣﺎﮐﻢ ﻭ ﻋﻘﻮﺑﺖ<span lang=3DFA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-as= cii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺩﺭ ﺁﻳﻨﺪﻩ'ﻭ ﻧﻔﺎﻕ ﺑﺎ ﺧﺪﺍ ﻭ ﺑﻴﺮﺍﻫﻪ ﺭﻓﺘﻦ ﻭ ﺗﺮس ﻭ ﺳﻮﺧﺘﻦ'ﻭ ﺩﺭ ﺧﺪﻣﺖ ﭘﺎﺩﺷﺎﻩ ﻭ ﺑﻴﻤﺎﺭﻯ ﻃﺎﻋ&#= 65262;ﻥ ﻭ ﺳﺮﺳﺎﻡ ﮔﺮﻓﺘﻦ ﻭ ﺁﺑﻠﻪ'ﻭ ﮔﺎﻫﻰ ﺑﻤﻌﻨﻰ ﮔﺸﺎﻳﺶ ﺩﺭ ﮐﺎﺭﻫﺎ ﻭ ﻳﺎﻓﺖ ﻓﻀﻴﻠﺖ ﺍﻟﻬﻰ ﻭ ﻏﻴﺮﻩ = ﺍﺳﺖ.ﮐﻪ ﭘﻴﺮ ﮐﺎﻣﻞ ﻫﺮ ﺳﺎﻟﻚ'ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﻣﻌﺎﻧﻰ ﻭ ﺗﻮﺻﻴﻔﺎﺕ ﺭﺍ ﺑﺮﺍﻯ ﺷﺎﻫﺪ ﺁﻥ سالک خود ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﺍﺣﻮﺍﻝ ﻗﺒﻠﻰ ﻭ ﺳﻠﻮﮐﻰ ﺳﺎﻟ&= #65242; ﺭﺍ ﻣﻴﺪﺍﻧﺪ ﻭﺑﺮﺍﻯ ﺑﻬﺒﻮﺩ ﺍﻋﻤﺎ&#= 65245; ﺳﻠﻮﮐﻰ ﻭﺗﺰﮐﻴﻪ ﻧﻔس ﺑﻴﺸﺘﺮ ﻭﺑﻬﺘﺮ ﺳﺎﻟﻚ &= #65169;ﮑﺎﺭ ﻣﻴﮕﻴﺮﺩ.ﮔﻮﺋ&#= 65264; ﺗﺸﻮﻳﻖ ﺍﻟﻬی ﻮ ﻳﺎ ﻧﻬﻴﺐ ﻭﺍﻧﺘﻘﺎﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ' ﻭ ﺣﺘﻰ ﺗﺬﮐّﺮ ﻓﻄﺮﺕ ﺧﻮﺩ ﺳﺎ&= #65247;ﻚ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻫﻤﻪ ﺩﺭ ﺗﺪﺑﻴ&= #65198; ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺳﻮﮊﻩ ﻫﺎﻯ ﺭؤﻳﺎﻫﺎﻭﻣﻌA= 166;ﻧﻰ ﺁﻧﻬﺎ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﺯ ﻧﻈﺮ ﺳﻠﻮﮐﻰ ﻭ ﺍﻟﻬﻰ ﺩﺭ ﮐﺘﺎﺑﻬﺎ ﻫﺴﺖ. ﻭﻟﻰ ﻫﻴﭻ ﮐﺪﺍ&= #65249; ﺑﺮﺍﻯ ﺗﻌﺒﻴﺮ ﺭؤﻳﺎ'ﭼﻮﻥ ﭘﻴ&#= 65198; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴﺖ.ﻭ ﻣﻬﻤﺘ&= #65198; ﺍﻳﻨﮑﻪ'ﺑﺎﻳﺪ &= #65251;ﻌﺎﻧﻰ ﺍﻧﺘﺨﺎﺏ ﺷﺪﻩ ﺩﺭ ﺭﺍﻩ ﺩﺭﻙ ﻣ= ﻔﺎﻫﻴﻢ ﻭ ﺑﺮﺩﺍﺷﺖ ﺳﻠ&= #65262;ﮐﻰ ﺑﺎﺷﺪ. ﮐﻪ ﻫﺸﺪﺍﺭﻫﺎﻯ ﺫﻫﻨﻰ ﻭ ﻋﻘﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺗﺴﺮﻳﻊ ﺩﺭ ﺑﻬﺒﻮﺩﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ'ﺗﺎ ﺑﻤﺮﺍﺗﺐﺷﻬﻮ= 5193;ﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺷﺎ&#= 65267;ﺴﺘﻪﺧﻮﺩ ﺩﺭ ﺷﺮﻁ ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺑﺮﺳﻨﺪ.ﺗﺎ ﭘس ﺍﺯ ﻫﻔﺖ ﺷﻬﻮﺩ ﻗﻮس ﺻﻌ&#= 65262;ﺩ ﻭﻫﻔﺖ ﺷﻬﻮﺩ ﻗ&= #65262;س ﻧﺰﻭﻝ'ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺑﻨﺪ. ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻫﺮ ﻓﻀﻴﻠﺖ ﻭﺑﺮﺗﺮﻯ ﺭﺍ ﺩﺍﺭﻧﺪ'ﻭﻧﻪ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻏﻴﺮ ﺳﺎﻟﻚ'ﻭﺣﺘﻰ ﺑﺪﻭﻥ ﺍﻋﺘﻘﺎﺩ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺨﺪﺍ ﻭﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺍﻳﻤﺎﻥ ﺑﻬﻤ&= #65268;ﻦ ﻫﻤﻴﻦ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ میباشند .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭘس ﺩﺭﺧﺎﺗﻤﻪ ﺗﻮﺟّﻪ ﺑﻠﺰﻭ= 5249; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻢ' = ﮐﻪ ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﮔﺮﭼﻪ ﭼﻨﻴﻦ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻌﺮﻓﻰ &= #65207;ﺪﻩ ' ﻭﻣﻨﺎﺳﺐ ﻫﺮ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ'ﺩﺭ ﺟﺎﻣﻌﻪ'ﻫﻴﭻ ﻇ&= #65166;ﻫﺮ ﺭﻭﺣﺎﻧﻰ ﭼﻮﻥ ﺁﺧﻮﻧﺪﻫﺎ ﺩﺭ ﻟﺒﺎس ﻭ ﻇﺎﻫﺮ ﺭﺍ ﻧﺪﺍﺭﻧﺪ.ﮐﻪ ﺍﮔﺮ ﭼﻨﻴﻦ ﻋﻠﺎﺋﻢ ﺭﻭﺣﺎ&#= 65255;ﻴّﺖ ﺑﺮﺗﻦ ﺧﻮﺩ ﺩﺍ&= #65207;ﺘﻨﺪ 'ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺍﺑﻠﻴﺴﺎﻥ ﺯﻣﺎﻥ ﻫﺴﺘﻨﺪ ﻭ ﺷﻴﻄﺎﻥ ﺑﺰﺭ&= #64402;. ﻭﮔﺎﻫﻰ ﺷﺨﺺ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ ﺧﻮﺩﺭﺍ ﺩﺭﺟﻬﺎﻥ ﮐﻪ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ'ﺍﻭﺭ&#= 65165; ﺩﺭ ﻣﺤﻴﻂ ﻏﻴﺮ ﺍﺯ ﺩﻳﻦ ﻣﺬﻫﺐ = ﺧﻮﺩ ﻣﻰ ﺑﻴﻨﻨﺪ. ﻣثلا ﻋﺎﺭﻑ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ'ﺩﺭ ﺩﻳﻦ ﻭﻣﺬﻫﺐ ﻗﺸﺮﻯ ﺩﻳﮕﺮﻯ ﻣﻴﻴﺎﺑﺪ. ﮐﻪ ﺧﻮﺩ ﺍﺯ ﺁﻥ ﺟﺎﻣﻌﻪ ﻫﺎ ﻧﻔﺮﺕ ﺩﺍﺭﺩ.ﻭ&= #65193;ﻟﻴﻞ ﺁﻥ ﻧﻴﺴﺖ'ﮐﻪ ﭘ= ﻴﺮ ﮐﺎﻣﻞ ﺗﺎﺑﻊ ﺁ&= #65253; ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍﻫﺐ ﺑﺎﺷﺪ.ﻭﻟﻰ ﭼﻮﻥ ﺧﻮﺩﺵﺍﺯ ﺁﻥ ﺟﺎﻣﻌﻪﻫﺎ ﺑﮑﻤﺎل اﻟﻬﻰ ﺧﻮﺩ ﺭﺳﻴﺪﻩ'ﺑﺎﺯ ﺑ&= #65268;ﻦ ﻫﻤﺎﻥ ﺟﺎﻣﻌﻪ ﻗﺒﻠﻰ ﻭ ﻣﺸﺮﻙ = ﺧﻮﺩ ﺯﻧﺪﮔﻰ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺯﺑ&= #65166;ﻥ ﻭ ﻋﺎﺩﺍﺕ ﻭ ﻋﻘﺎﻳﺪ ﻭﺧﺮﺍ&#= 65235;ﺎﺕ ﺁنها ﺮﺍ ﻣﻴﺸﻨﺎﺳﺪ.ﻭﺗ&#= 65252;ﺎﻣﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﻋﻀﺎﻯ ﻳﻚ ﺩﻳﻦ ﻭ ﺁﺋﻴﻦ ﻫﺴﺘﻨﺪ' = ﮐﻪ ﻫﻤﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﻭﺗﻨﻬﺎ ﺩﻳﻦ ﻭﺭﺯﻯ ﻣﻘﺒﻮﻝ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮ&#= 65165;ﻣﻰ ﻧﻴﺰ ﺁﺭﺯﻭﻯ ﺗ&= #65262;ﻓﻴﻘﺎﺕ ﺍﻟﻬﻰ ﻭﺃﺑﺪﻯ ﻭ ﭘﺎﮐﻰ ﺭﻭﺍﻥ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺗﺎ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻢ'ﻭ ﺑ&= #65268;ﺶ ﺍﺯ ﺍﻳﻦ ﻧﻈﺮﻯ ﻧﺪﺍﺭﻡ ﻭ ﭘﻮﺯﺵ ﻣﻴﻄﻠﺒ&#= 65250;.<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'><o:p= ></o:p> <span lang=3DAR-SA dir=3DLTR style=3D'mso-asc= ii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'= mso-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'><o:p></o:p> <span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <![if !supportLineBreakNewLine]> <![endif]><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times N= ew Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'><o:p></o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM167><span dir=3DLTR style=3D'mso-ascii-font-family:"Times= New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>M167</a><span dir=3DLTR style=3D'mso= -ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <o:p></o:p> <span style=3D'mso-ascii-font-family:"Time= s New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> رو&#= 1581; یا روان<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> </s= pan><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span style=3D'mso-ascii-font-family:"Times N= ew Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <o:p></o:p></spa= n> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﮐﺘﺎﺏ ﻣﻘﺪس ﺍﻭﭘﺎﻧﻴﺸﺎﺩ ﻣﺘﻌﻠّﻖ ﺑﺪﻳﻦ ﻭﺩﺍﻧﺘ&#= 65166;ﻯ ﺁﺩﻡ ﻳﺎ ﮐﻴﻮﻣﺮث ﺍﻭﻟ= 5268;ﻦ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﮐﻪ ﮐﺎﺷﻒ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﻧﺨﺴﺘﻴﻦ ﺣﺴﻴﻨﻰ'ﺩﺭ ﺗﺴﻤﻴﻪ ﺗﺼﻮﻑ &= #65165;ﻣﺮﻭﺯﺍﻳﺮﺍA= 255;ﻰ ﻭﺍﺳﻠﺎﻣﻰ'ﺑﻨ&#= 65166;ﻡ ﭘﻨﺞ ﺗﻦ ﺁﻟﻌﺒ&= #65166; ﺍﺳﺖ. ﮐﻪ<sp= an lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﭘﻨﺞ ﺷﻬﻮﺩ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺁﺩﻡ ﻭﻣﻴﺘﺮﺍ ﻳﺎ ﻧﻮﺡ ﻭ ﻧﻴﺰ ﺑﻮﺩﺍ ﻭ ﺯﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ ﺑﻮﺩﻩ ﺍﺳﺖ. ﺍﻭﭘﺎﻧﻴ&= #65208;ﺎﺩ ﺳﻴﻨﻪ ﺑﺴﻴﻨﻪ ﻭﺍﺯ <span lang=3DFA style=3D'mso-ascii-font-fam= ily: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>2800 ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﻣﻴﻠﺎﺩ ﺑﺨﻂ ﺳﺎﻧﺴﮑﺮﻳﺖ ﻧﻮﺷﺘﻪ ﺷﺪ'ﻭﺩﺍﺭﺍ ﺷﮑﻮﻩ ﻭﻟﻴﻌﻬ&#= 65194; ﭘﺎﺩﺷﺎﻩ ﻫﻨﺪ'ﮐﻪ ﻋاﺮﻓﻰ ﺍﻟﻬﻰ ﺑﻮﺩ'ﺑﻔﺎﺭﺳﻰ ﮐﻨﻮﻧﻰ ﺩﺭ 500 ﺳﺎﻝ ﭘﻴﺶ ﺗﺮﺟﻤﻪ ﮔﺮﺩﻳ&#= 65194;. ﺩﺭ ﺍﻭﭘﺎﻧﻴﺸﺎﺩ ﺻﺤﺒﺖ ﺍﺯ ﺭﻭ<s= pan lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 185; ﻭﺭﻭﺍﻥ ﻧﻴﺴﺖ' ﻭﺷﺎﻳﺪ ﺍﺳﺎﻣﻰ ﺩﻳﮕﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﻫﺮ ﻣﻮﺟﻮﺩ ﺭﺍ ﺍﺯ ﺩﻭﻗﺴﻤﺖ ﻣﻴﺪﺍﻧﺴﺖ.ﻳﮑ&#= 65264;( ﺻﻮﺭﺕ ﻳﺎ ﻫﻴﺄﺕ) ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻳﮑﻰ (ﮐﺮﺩﺍﺭ ﻭﺭﻓﺘ&= #65166;ﺭ) ﺍﻳﻦ ﻣﻮﺟﻮﺩ.ﮐﻪ ﺷﺒﻴﻪ ﺩﻭ ﻧﺎﻡ ( ﺗﻦ ﻣﺎﺩﻯ ﻭ ﺭﻭﺍﻥ ﺫﻫﻨﻰ) ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺧﻮﺩﺁﮔﺎﻩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ. ﺩﺭ ﮔﺎﺗﺎﻫﺎ ﮐﻪ ﺳﺮﻭﺩﻫﺎﻯ ﺷﺨﺼﻰ ﺯﺭﺩﺷﺖ'&= #64380;ﻬﺎﺭﻣﻴﻦ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟ&#= 65264;<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﻟﻌﺰﻡ ﻭﮐﺎﺷﻒ ﺷﻬﻮﺩ ﭼﻬﺎﺭﻡ ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ ﻭ ﭘﻨﺠﻢ ﻋﺮﺵ ﻣﺼﻄﻔﻮﻯ ﺑﻮﺩﻩ' ﻭ ﺑﺴﺎﻟﻬﺎﻯ 1700 <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>ﻗﺒﻞ ﺍﺯ ﻣﻴﻠﺎﺩ ﻣﺴﻴﺢ ﺑﻮﺩﻩ' ﺻﺤﺒﺖ ﺍﺯ( ﺗﻦ ﻭ ﺭﻭﺍﻥ= ;) ﺩﺭ ﺍﻧﺴﺎﻥ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺷﺪﻩﺍﺳﺖ. ﻭﺯﺭﺩﺷﺖ ﻧﻴﺰ ﺍﺯ(ﺭﻭﺡ ﺟﻬﺎﻥ) ﺑﻤﻌﻨﻰ ﺧﺪﺍﻭﻧﺪ ﻭﺟﻬﺎﻥ ﻫﺴﺘﻰ &= #65267;ﺎ ﻃﺒﻴﻌﺖ ﺑﺎﺷﺪ نیز ﮔﻔﺘﻪ ﺍﺳﺖ.ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻥ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﻭ ﺗﻦ ﺍﻭ ﻣﻮ<span lang=3DAR-SA style=3D'mso-asc= ii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺭﺩ ﻧﻈﺮ &= #65169;ﻮﺩﻩ ﺍﺳﺖ. ﮐﻪ ﺁﻧﺮﺍ= ( اوروان) ﻣﻴﮕﻮﻳﺪ'ﻳﺎ ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﻓﺎﺭﺳﻰ ﺑﻌﺪﻯ ﮐﻪ ﺩﺭ ﺗﺮﺟﻤﻪ ﻋﺮﺑﻰ ﻗﺮﻳﺶ ﺯ&= #65197;ﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ' ﺑﺼﻮﺭﺕ (ﺭﻭﺡ ﻭﺭﻳﺢ ﻭ ﺭﻳﺤﺎﻥ) ﺗﺒﺪﻳ&= #65246; ﮔﺮﺩﻳﺪ.ﮐﻪ بع= 583;ت ﺑﻨﺎﻡ( ﺟﺎﻥ ) ﺩﺭﺁﻣﺪﻩ ﺍﺳﺖ.ﻭﺗﻦ ﻓﺎﺭﺳﻰ ﻧﻴﺰ ﺑﻌﺮﺑﻰ(ﺑﺪﻥ) ﺷﺪﻩ'ﮐﻪ ﻟﻔﻈﻰ ﻳﻮﻧﺎﻧﻰ ﺑﻮﺩﻩ ﺍﺳﺖ.ﺟﺎ&= #65253; ﻫﺴﺘﻰ ﺑﺎﺯ ﻫﻤﺎﻥ(ﻧﻔس ﮐﻞّ) ﻓﻠﺎﺳﻔﻪ' ﻭ ﺣﺘﻰ ﺷﻬﻮﺩ ﺳﻮﻡ (ﻓﺎﻃﻤﻰ)ﺩﺭ ﺗﺴﻤﻴﻪ ﻣﺤﻤﺪ&#= 65263; ﻳﺎ ﺷﻴﻮﺍ ﺑﮕﻔﺘﻪ ﺑﻮﺩﺍ'ﻭ(ﺩﻏﺪﻭ) ﺑﮕﻔﺘﻪ ﺯﺭﺩﺷ&#= 65174; ﻣﻴﺘﻮﺍﻧﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺑ= ﻮﺩﺍ ﺑﺸﻬﻮﺩ ﻧﻮﺭ (ﺷﻴﻮﺍ)ﻭ ﺯﺭﺩﺷﺖ ﺑﺠﺎﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ ﺷﻴﻮﺍ'ﺑﻨﻮﺭ ﻣﺮﺗﻀﻮﻯ ﺟﺪﻳﺪ ﺭﺳﻴﺪ. ﺷﻴﻮﺍ ﺗﻨﻬﺎ ﺷ&= #65260;ﻮﺩ ﺯﻧﺎﻧﻪ ﺷﺨﺺ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ ﺟﺪﻳﺪ ﺍﺯ(ﺭﻭﺍﻥ ﺯﻧﺎﻧﮕﻰ) ﺍﻧﺴ&= #65166;ﻥ ﻣﻴﮕﻮﻳﻨﺪ.<o:p></o:p>= <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭﻓﻠﺴﻔﻪ ﻗﺪﻳﻢ ﺍﻳﺮﺍﻧﻰ'ﺟﻬﺎ&#= 65253; ﻣﺎﺩﻯ ﺭﺍ (ﺯﻳﺮ= ﻓﻠﻚ ﻭ ﺳﭙﻬﺮ) ﻳﺎ ﺁﺳﻤﺎﻥ ﻫﻔﺘم ﺨﻮﺍﻧﺪﻩ ﺍﻧﺪ ﮐﻪ ﺩﺭ ﺭﻭﺵ ﻣﺤﻤﺪﻯ ﺩﺭ ﺳﻠﻮﻙ' ﭘس ﺍﺯ ﻫﻔﺖ ﺷﻬﻮﺩ ﺗﺠ&= #65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﺑﮑﻤﺎﻝ ﺭﻭﺡ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺰﺩﻳﻚ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺩﺭ <span lang=3DFA style=3D'mso-ascii-font-family:"Tim= es New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﺸﻬﻮﺩ ﻫﻔﺘﻢ ﻧﻮﺭ ﺭﺣﻤﺎﻥ'ﻭ ﺷﻬﻮﺩ ﻫﺸﺘﻢ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭ<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New= Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺣﻤﺎﻥﻤ= 5268;ﺮﺳﻨﺪ. ﻭ ﻣﻬﺪﻯ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺳﻠﻮﮐﻰ ﺧﻮﺩ'ﮐﻪ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻮﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﻮﺩﻩ' ﺧﻮﺩ ﺗﺠﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﻳﺎ ﻗﺎﺋﻢ ﻣﻴﮕﺮﺩﺩ'ﮐﻪ ﻧﺎﻡ ﻗﺎﺋم ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65267;ﺎ ﭘﺎﻳﺎﻥ ﺷﺮﺍﻓﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻳﺎ ﺍﻭﻝ ﺍﻟﺰﻣﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﻫﻔﺘﻢ ﺍﺯ ﻧﻈﺮ ﻣﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ.ﮐﻪ ﺑﻤﻌﻨﻰ ﺭﻭﺡ ﻣﻘﺪس ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﮐ&= #65166;ﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻭ ﺷﻬﻮﺩ ﻧ= ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺧﻮﺩ ﻧﻴﺰ ﺻﺎﺣﺐ ﺭﻭ&= #65187;ﻰ ﺍﻟﻬﻰ ﻣﻴﺸﻮﻧﺪ.ﮐﻪﺍ&#= 65197;ﺗﺒﺎﻁ ﺍﻟﻬﺎﻣﻰ ﺑﺎ ﺭﺏ ﻧﺎﺩﻳﺪﻩ ﺭ&= #65187;ﻤﺎﻥ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ.ﮔﺮﭼ&#= 65258; ﻣﻮﻗّﺘﺎ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺩﺭ ﺗﻦ ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ'ﮐﻪ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺁﻧﺎﻥ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧﻪ ﺑﻮﺩﻩ' ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺍﻳﻦ ﻣﻘﺎﻡ ﭘﻴ&= #65166;ﻣﺒﺮﻯ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﻘﻮﻝ ﻣﺤﻤﺪ' ﻫﻤﻴﺸﻪ <span lang=3DFA style=3D'ms= o-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>۳۱۳ ﻧﻔﺮﺁﻧﺎﻥ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺗﺠﺴّم ﻮﻣﻘﺎA= 249; ﺣﺴﻴﻨﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥﺮﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺻﻮﺭﺕ ﺁﻧﺎﻥ ﺩﺭ ﺗﻮﺳّﻞ ﻋﺒﺎﺩﻯ'ﻣﻘﺎﻡ ﻧﺨﺴﺘﻴﻦ ﺣﺴﻴﻦ ﺍﺯ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺍ ﺩﺍﺭﻧﺪ. ﺍﻳﻦ ﺍﺳﺎﻣﻰ ﻧﺎﻣﻬﺎﻯ ﺟﺪﻳ&#= 65194; ﺍﻟ<span lang=3DAR-SA style=3D'mso-ascii-font-family:"T= imes New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻬﻰ ﺑﺮﺍ&#= 65263; ﭘﻨﺞ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﻳﺎ ﺣﺞ ﻫﺎﻯ ﻋﻤﺮﻩ ﻃﺮﻳﻘﺖ &= #65251;ﺤﻤﺪﻯ ﻭﺗﺼﻮﻑ ﺍﻳﺮﺍ&#= 65255;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻓﻠ&= #65242; ﻫﻔﺘﻢ ﻣﺎﺩﻯ ﻭ ﻓﻠﻚ(ﺗﺤﺖ ﺍﻟﻘﻤﺮ)ﺍﺯ ﻧﻈﺮﻳّﺎﺕ ﺑﻌ= 5194;ﻯ ﻋﻠﻤﺎﻯ ﻧﺠﻮﻡ ﺑﻮﺩﻩ' ﮐﻪ ﺍﺯ ﻫﻔﺖ ﺳﻴّﺎﺭﻩ ﺩﻭﺭ ﺧﻮﺭﺷﻴﺪ ﻣﻴﮕﻔﺘﻨﺪ.ﻭﺧ&#= 65262;ﺭﺷﻴﺪ ﺭﺍ ﻓﻠﻚ ﺍﻭﻝ ﻭ ﻓﻠﻚ ﺗﺤﺖ ﺍﻟﻘﻤﺮﻫﻤﻴﻦ ﮐﺮﻩ ﺯﻣﻴﻦ ﺍﺳﺖ. ﻧﻈﺮﻳّﺎ&#= 65173; ﺩﻳﮕﺮﻯ ﺍﺯﻗﺪﻳﻢ ﺑﻮﺩﻩ'ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ ﻓﻠﺎﺳﻔﻪ ﺍﺳﻠﺎﻣﻰ ﮐﻪ ﻓﻠﺴﻔﻪ ﻣﺸّا= 69; ﺍﺭﺳﻄﻮ ﺭﺍ ﺩﺍﺷﺘﻨﺪ'ﻭ ﺑﻴﺸﺘﺮ ﻣﺎﺩﻯ ﻓﮑﺮ ﻣﻴﮑﺮﺩﻧﺪ'ﺍﺯ ﺩﻩ ﻋﻘﻞ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﭼﻮﻥ ﺍﺑﻦ ﺳﻴﻨﺎ ﻧﻤﻮﺩﻧﺪ.ﻧﺎﺩ&#= 65197;ﺳﺘﻰ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﻫﻤﻴﻦ ﺑس ﮐﻪ ﻣﺮﺍﺗﺐ ﺧﻠﻘﺖ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻣﺤﺪﻭﺩ ﮐﺮﺩﻩﺍﻧﺪ.ﺩﺭ&#= 65187;ﺎﻟﻴﮑﻪ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻓﻠﺎﻙ ﺷﻬﻮﺩﻯ ﻭﺳﻠﻮﮐﻰ ﻫﺴﺖ.ﮐﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺗﻨﻬﺎ ﺑﻬﻔﺖ ﺷﻬﻮﺩ ﺗﺎ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮ&#= 65203;ﺪ. ﻭﭘس ﺍﺯ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺑﻄﻮﺭ ﻧﺎﻣﺤﺪﻭﺩ ﮐﻤّﻰ ﻭ ﮐﻴﻔﻰ ﺍﺯ ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺧﻮﺩ ﻣﻘﺪﻣﺎﺕ ﺗﮑﺎﻣﻠﻰ ﻣﺘﻮﻟﺪﻳﻦ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻳﻮﻧﺎﻧﻴﺎﻥ ﻧﻴﺰ ﺍﺯ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻣﻴﮕﻔﺘﻨﺪ'ﮐﻪ ﺷﺎﻳﺪ ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺘﺴﻤﻴﻪ ﻭﺗﺼﻮﺭ ﻗﺪﻳﻢ ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻋﻰ ﻗﺎﺋﻞ ﻧﺒﻮﺩﻧ&#= 65194;'ﮐﻪ ﻣﺴﻴﺢ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭﻣﺤﻤﺪ ﺍﺯ ﻧﻮﺭ ﻗﺎﺋﻢ ﻧﻮﻉ روح الأم= ین إسم أعظم ﺑﺸﺮﻯ'ﻳﺎﺍﻟﮕ&#= 65262;ﻯ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺳﻠﻮﻙ ﺭﻭﺡ ﺍﻟﻘﺪس ﮔﻔﺖ ﻭﻣﺴﻴﺢ ﺍﻳﻦ ﻣﻘﺎﻡ ﺭﺍ ﮔﺒﺮﻳﺎﻝ ﮔﻔﺖ ﻭ ﻣﺤﻤﺪ ﺟﺒﺮﺋ&= #65268;ﻞ ﺧﻮﺍﻧﺪ.ﻳﺎ ﺍﻳﻞ ﻭ ﺍﻟﻪ ﺟﺒﺮﻭﺕ ﻧﺨﺴﺘ&#= 65268;ﻦ ' ﻣﮑﺎﻥ ﻟﺎ ﻣﮑﺎﻥ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ' ﻭ ﺭﺣﻤﺎﻥ ﺩﺭ ﺟﺒﺮﻭﺕ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺟﺒﺮﻭﺗﻬﺎ ﺑﺮﺍﻯ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ' ﻳﺎ ﻫﻤﺎﻥ ﺍﻟﮕﻮﻫﺎﻯ(ﻣث= 575;ﻟﻰ ایدآل ) ﻭ ﻧﻬﺎA= 163;ﻰ ﺑﺮﺍﻯ ﮐﻤﺎﻟﺎﺕ ﺍﻓﺮﺍﺩ ﻫﺮ ﻧﻮﻉ ﺍﺳﺖ. ﻭ ﺷﺎ= ;ﻫﺪﺍﻥ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺗﺠﻠّﻰ نیز (ﺍﻳﻦ ﻫﻤﺎﻧﻰ) ﺁﻥ ﻣﺮﺍﺗﺐ و مقام ﺍﻟﻬﻰ ﺭʋ= 65; ﻣﻴﻴﺎﺑﻨﺪ. ﻳﻮﻧﺎﻧﻴﺎﻥ ﺑ&#= 65198;ﺍﻯ ﺣﻴﻮﺍﻧﺎﺕ ﻭﺟﻤﺎﺩﺍﺕ ﻧﻴﺰ ﺍﺭﺑﺎﺏ ﻧ&= #65262;ﻉ ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ.ﮐﻪ ﻣﺎﺭﺏّ ﺍﻟﻨﻮ= 5227;ﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺗﺎ ﺑﺸ&= #65260;ﻮﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻧﺮﺳﻴﺪ' ﻫﻤﭽﻨﺎﻥ ﺗﺎﺑﻊ ﺍﺭﺑﺎﺏ &= #65255;ﻮﻉ ﺣﻴﻮﺍﻧﻰ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ'ﺑﺮﺍﻯ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺑ&#= 65228;ﺪﻯ ﺑﺠﻬﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻗﺮﺁﻥ ﻭﻣﺤﻤﺪ ﻧﻴﺰ ﻣﻨﮑﺮ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻧﺸﺪ'ﻭﻟﻰ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺭﺍ ﺭﺏّ &= #65165;ﻟﺄﺭﺑﺎﺏ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ. ﻭ(ﺭﺏّ) ﻳﻌﻨﻰ ﺗﺮﺑﻴﺖ ﮐﻨﻨﺪ&#= 65257; و (رابی) ﻳﻚ ﺭﻭﺡ'ﻭﺧﺪﺍﻯ ﻣﺠﻤﻮﻋﻪﺍﻯ'ﮐ&#= 65258; ﺩﺭ ﮐﻤﺎﻝ ﻧﻮﻋﻰ ﺷﺒﻴﻪ ﻫﻢ ﻫﺴﺘﻨﺪ.ﻭﺍ&= #65247;ّﺎ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ'ﺧﻮﺩ ﻓﺮﺩ ﻭﺍﺣﺪﻯ ﺩﺭ ﻧﻮﻉ ﺧﻮﺩﺵ ﻣﻴﺒﺎﺷﺪ.ﻭﻫﻴ&#= 64381;ﮑس ﺩﻭﻣﻰ ﻧﻈﻴﺮ ﺧﻮﺩ ﻧﺪﺍﺭﺩ.ﮐﻪ ﻣﺎ ﺍﺯ(ﺭﺏّ ﺍﻟﻔﺮﺩ) ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﻋﻤﻠﺎ ﺭﺏّﺍﻟﻔﺼﻞ ﻳﺎ ﺭﺏ ﺍﻟﻨﻮﻉ ﻫﻢ ﻧﻴﺴﺖ. ﻣﮕﺮ= ﻫﺮ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺭﺍ ﺭﺏّ ﺑﮕﻮﺋﻴﻢ.ﭼﻮﻥ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻳﺎ ﻗﺎﺋﻢ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ.ﺍﻳﻦ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺍﻧﻮﺍﻉ ﮐﺎﺭ ﻋﻠﻤﺎﻯ ﺟﺎﻧﻮﺭﺷﻨﺎﺳ= 5264; ﺍﺳﺖ'ﮐﻪ ﻣﻔﻴﺪ = ﺍﻣﮑﺎﻥ ﺗﺼﻮﺭ ﻫﺮ ﮔﺮﻭﻩ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ ﻃﺒﻘ&#= 65258; ﺑﻨﺪﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ'ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﺳﺖ.ﻭ(ﺍﻟﻠﻪ) ﺧﻮﺩ ﻧﻴﺰ ﺑﻤﻌﻨﻰ ﺍﻳﻦ (ﺍﻟﻪ) ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ'ﻫﻨﻮﺯ ﺧﺪﺍﻭﻧﺪ(ﻫﻮ) ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻧﻴﺴﺖ'ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﻋﻤّاء ﻣﻴﮕﻮﻳﺪ.ﻭﻣﺎ ﺍﺯ ﻫﺎﻫﻮﺕ جهان عدم ما سواه ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﺍﻟﻠﻪ ﻋﺮﺑﻰ ﺷﺪﻩ(ﺃﻫﻮ) ﺩﺭ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺍﺳﺖ ﮐﻪ ﻗﺮﻳﺶ = ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ﺑﻮﺩﻧﺪ ﻭﻓﺮﻫﻨﮓ ﻓﺎﺭ&#= 65203;ﻰ ﺩﺭﻯ ﻭ ﺯﺭﺩﺷﺘﻰ ﺩﺍﺷﺘﻪ ﮐﻪ ﺯﺑﺎﻥ ﻗﺮﺁﻥ ﻭ ﺍﻋﺮﺍﺏ ﺍﮐﻨﻮ&#= 65253; ﻓﺮﺍﻭﺍﻥ ﻭﺍﮊﮔﺎﻥ ﻓﺎﺭﺳﻰ ﻫﺴﺖ.<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﻨﺎ ﺑﺮﺍﻳﻦ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭﻭﺡ ﺍﻧﺴﺎﻥ'ﮐﻪ ﺩﺭ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﮕﻮﺋﻴﻢ' ﻓﺮ&= #65165;ﻭﺍﻥ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭ&= #65261;ﺡ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ. ﮔﻴﺎﻫﺎﻥ ﻳﻚ ﺑُﻌﺪﻯ ﻭﺣﻴﻮﺍﻧﺎﺕ ﺩﻭﺑُﻌﺪﻯ'ﮐﻪ ﺣﻴﺎﺕ ﻭﺣﺮﮐﺖ ﺭﺍﺩﺍﺭﻧﺪ.ﻭﺍ&#= 65255;ﺴﺎﻥ ﺑﺸﺮﻯ ﺳﻪ ﺑُﻌﺪﻯ ﺣﻴﺎﺕ ﻭ ﺣﺮﮐﺖ ﻭ ﻋﻘﻞ'ﻳﺎ ﺻﻔﺎﺕ ﺩﻳﮕﺮ ﻋﻘﻞ ﭼﻮﻥ ﻋﺸﻖ ﻭﺍﺭﺍﺩﻩ ﻭ ﺍﻳﻤﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻥ ﮔﻔﺖ ﻭﺍﻧﺴﺎﻧﻬﺎﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﻪ <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۵۵<span lan= g=3DFA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DFA style=3D'mso-ascii-font-family:"Ti= mes New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>ﻗﺮ᥽= 3; ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ'ﻣﻮﺟ&#= 65262;ﺩﺍﺗﻰ<span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> </s= pan><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 380;ﻬﺎﺭ ﺑُﻌﺪﻯ ﻫﺴﺘﻨﺪ 'ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﻴﻢ ﺗﺼﻮﺭ ﻣﻮﺟﻮﺩ&#= 65267;ّﺖ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ ﺭﺍ ﺑﻨﻤﺎﺋﻴﻢ.ﮔﻮ&#= 65163;ﻰ ﻓﺮﺷﺘﮕﺎنی هž= 7;تند' ﮐﻪ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺗﺨﻴّﻠﺎﺕ ﺯﻳﺎﺩﻯ ﺩﺍﺭﻳﻢ'ﮐﻪ ﻣﺎ ﺍﺯ ﺭﻓﺖ ﻭ ﺁﻣﺪﻫﺎﻯ ﮐﻬﮑﺸﺎﻧی ﻤﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺩﺭ ﺍﺣﻮﺍﻝ ﺭؤﻳﺎ= 5163;ﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩﻣﻠﺎﺣﻄﻪ ﮐﺮﺩم که ﻫﺮ ﻗﺪﻡ ﺧﻮﺩﺭﺍ ﺑﺮﻭﻯ ﻳﻚ ﮐﺮﻩ ﻣﻴﮕﺬﺍﺭﻧﺪ ﻭ ﺑﺴﺮﻋﺖ ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ ﻭ ﺑﻄﻮﺭ ﺧﻠﺎﺻﻪ' ﻣﻮﺟﻮﺩﺍﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻣﻴﮕﻮﺋﻴﻢ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﻧﻮﻉ ﺑﺸﺮ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﻣﻴﺒﺎﺷﺪ . ﭘس ﻣﻮﺟﻮﺩﺍﺕ ﺑﺎ ﺍﺑﻌﺎﺩ ﺑﻴﺶ ﺍ&= #65199;ﭼﻬﺎﺭ ﺑُﻌﺪ ﺩﺭﺁﻳﻨﺪﻩ ﻓﺮﺍﻭﺍﻥ ﻫﺴﺘﻨﺪ. ﻭ ﻫﺮ ﺩﺭﺟﻪ ﺗﻘﺮﺏ ﺑ&= #65192;ﺪﺍ ﺻﻔﺎﺕ ﻭﺍﻣﮑﺎ&#= 65255;ﺎﺕ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﮐﺮﺍ&#= 65251;ﺖ ﻭﺭﺣﻤﺖ ﺩﺍﺭﻧﺪ.ﺗﺎ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺩ&= #65197; ﺃﺑﺪﻳّﺖ ﻣﻄﻠﻖ ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﺮﺍﺗ&#= 65168; ﺍﺭﺑﺎﺏ ﻧﻮﻉ'ﻳﻚ ﺭﻭﺡ ﺍ= ﻳﻦ ﻫﻤﺎﻧﻰ ﺻﻔﺎﺕ &= #65191;ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺭﺍ ﭘﻴﺪﺍ ﮐﻨند'ﻭ ﺻﺎﺩﺭ ﺍﻭﻟﻰ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺷﻮﺩ' ﮐﻪ ﺟﻬﺎﻥ ﺩﻳﮕﺮﻯ ﺭﺍﺩﺭ ﻫﺴﺘﻰ ﻫﺎﻯ ﻏﻴﺮﺍﺯ ﻫﺴﺘﻰ ﺍﻟﻠﻪ' ﺑﺘﺮﺑﻴﺖ ﺍﻓﺮﺍﺩ ﺍﻧﻮﺍ&#= 65225; ﻭﺍﺑﺴﺘﻪ ﺑﺨﻮﺩﺭﺍ ﺍﺩﺍﺭﻩ ﻧﻤﺎﻳﺪ. ﺭﺣﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺍﮐﻨﻮﻥ ﺑﺮﺍﻯ ﺍﻣﮑﺎﻥ ﻓﻬﻢ ﻣﺎ ﻋﻨﻮﺍﻥ ﻋﻘﻞ ﺩﺍﺭﺩ.ﻭﻟﻰ ﻋﻘﻞ ﺻﺪﻫﺎ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺗﺎﺑﻊ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺍﺯ ﻫﻮﺵ ﻭ ﻋﺸﻖ ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺍﺣﻮﺍﻝ ﺩﻳﮕﺮﻯ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﺘﻔﺎﻭﺕ ﺑﺎﻫﻢ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺩﺍﺭﻧﺪ.ﻭ ﺭﺳﻴﺪﻥ ﺑﻌﻘﻞ ﺑﺮﺗﺮ'ﺑﺎ ﺗﺤﺼﻴﻞ ﻋﻠﻢ ﻭﮐﺘﺎﺏﺧﻮﺍﻧ= 5264; ﺑﻴﺸﺘﺮ ﺩﺳﺖ ﻧ&= #65252;ﻴﺪﻫﺪ.ﮐﻪ ﻋﻠﻢ ﻏﻴﺮ ﺍﺯ ﻋﻘﻞ ﺍﺳﺖ.ﻭﻋﻘﻞ ﺭﺍ ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳﻠﻮﮐﻰ'ﺩ&#= 65197; ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟﻬی ﺒﺮﺳﺪ.ﮐﻪ ﻫﺮﻳﻚ ﻋﻘﻞ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮﻯ ﺭﺍ ﺩﺍﺭﺩ. ﺗﺤﺼﻴﻞ ﻋﻠﻢ ﻳﻚ ﺗﻮﺳﻌ&= #65258; ﺍﻓﻘﻰ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺍﺳﺖ'ﮐﻪ ﺑﺎﺯﻳﭽﻪ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65197;ﻭﺍﻥ ﺗﺰﮐﻴﻪ ﻧﺸﺪﻩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65169;ﺎ ﺭﻓﺎﻩ ﺑﻴﺸﺘﺮ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﻤﻔﻴﺪ ﻫﺴﺖ.ﻭﻟﻰ ﮐﺎﺭ&= #65203;ﺎﺯ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩﻯ ﻭﺭﻭﺣی اﻧﺴﺎA= 253; ﻧﻴﺴﺖ.ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﻭ ﺑﻬﺸﺘﻬﺎﻯ ﻧﻮﻋﻰ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺶ &= #65169;ﺮﻭﺩ. ﮔﺮﭼﻪ ﺑﺎﻟﻌﮑس ﮐﺎﺭﻣﺎﻯ ﻭ ﺳﺘﻤﮕﺮﻯ ﻭﻣﺎﺩﻩ ﭘﺮﺳﺘﻰ ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﻓﺮﺍﻭﺍﻥ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﭼﻮﻥ ﺗﮑﺒّﺮ ﻭ ﻏﻀﺐ ﺩﺍﺭﺩ. ﮐﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺯﻧﺪﮔﻰ ﻋﺎﻟﻤﺎﻧﻪ ﮐﻨﻨﺪ ﺟﻬﻨّﻤ= 5264; ﺗﺮ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺑﮑﺎﺭﻣﺎﻫ&#= 65166;ﻯ ﻧﺴﺦ ﺑﺪﺗﺮ ﺑﺸﺮﻯ ﻳﺎ ﻣﺴﺦ = ﺣﻴﻮﺍﻧﻰ'ﻭﺣﺘ&#= 65264; ﺑﻔﺴﺦ ﮔﻴﺎﻫﻰ ﻭ ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ ﺗﺤﺖ ﺟﻤ&= #65166;ﺩﻯ'ﻣﻤﮑﻦ ﺍﺳﺖ ﺳﻘﻮﻁ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﻭﻧﻮﻋﻰ ﻧﻤﺎﻳﻨﺪ. ﮐﻪ ﺯﻣﺎﻧﻬﺎﻯ ﺑﺴﻴﺎﺭ ﺩﺭﺍﺯ'ﮔﺎﻫﻰ ﭼﻨﺪ ﻣﻴﻠﻴﻮﻥ ﺳﺎﻝ ﻭ ﺑﻴﺸﺘﺮ'ﺑﺎ ﺗﮑ&= #65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ ﻫﻤﻴﻦ = ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠﻰ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺵ ﺭﺍ ﺑﺎﻳﺪ ﺑﻨﻤ&= #65166;ﻳﻨﺪ ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧﺪ'ﺩﺭ(ﺷ&= #65194;ﻥ ﻭ ﺻﻴﺮﻭﺭﺕ)ﻳﺎ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨﺪ .<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﻨﻈﺮ ﺑﺮﺧﻰ ﻣﺤﻘّﻘﻴﻦ'ﺯﺭ= 5193;ﺷﺖ ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺍﺯ( ﺭﻭﺡ ﺟﻬﺎﻥ) ﻳﺎﺩ ﮐﺮﺩﻩ.ﻭ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺑﻤﮑﺎﺗﺐ ﻓﻠﺴﻔﻰ ﻭﺩﻳﻨﻰ ﻳﻮﻧﺎﻥ ﺭﺳﻴﺪ.ﻭ ﺩﺭ ﺍﻓﻠﺎﻃﻮﻥ( ﺍﻳﺪﺁﻟﻴﺰﻡ ) ﺍﻭﺭﺍ ﺗﺸﮑﻴﻞ ﺩﺍﺩ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﺭﻭﺵ ﺳﻠﻮﮐﻰ ﺯﺭﺩﺷ&#= 65174; ﺭﺍ ﺩﺍﺷﺖ.ﻭﻣﺎﺩﻩ ﺭﺍ ﺧﻠّﺎﻗﻴّA= 174; بوسیله ﺭﻭﺡ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ.ﮐﻪ ﻣﺎ ﺍﺯ ﻣﺎﺩﻩ'ﺑﻌﻨﻮﺍ&#= 65253; ﺗﺮﺍﮐﻢ ﺃﺗﻤﻬ&#= 65166; ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﻫﺮ ﻳﻚ ﺭﻭﺡ ﺧﻮ= ﺩ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻭﺩﺭ ﺟﺴﻢ ﻫﺮ ﺟﻤﺎﺩ ﻭ ﺣﺘﻰ ﮔﻴﺎﻩ ﻭ ﺣﻴﻮﺍﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﮔﺮﭼﻪ ﺩﺭ ﺩﺍﻧﺶ ﺟﺪﻳ&= #65194; ﺃﺗﻢ ﺷﻨﺎﺳﻰ'ﺗﺮﮐﻴ&#= 65170;ﺎﺕ ﺩﺍﺧﻞ ﻫﺴﺘﻪ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 155;ﺗﻢ' ﻳﻌﻨﻰ(ﺗﻦ ﺃﺗﻢ)= ﺑﻴﺶ ﺍﺯ ﺻﺪ ﻧﻮﻉ ﻣﻮﺟﻮﺩﺍﺕ ﺭﻳ&#= 65200;ﺗﺮ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺎﺯ ﻫﺮﻳﻚ ﺭﻭﺣﻰ ﺩﺍﺭﻧﺪ' ﮐﻪ ما ﺍﺯ ﺍﻧﻮﺍﻉ ﺃثیرʌ= 63; ﻣﻴﮕﻮﺋﻴﻢ.ﻭﻣ&#= 65256;ﻄﻘﺎ ﻫﺮ ﻣﻮﺟﻮﺩ ﺃث&#= 1740;رﻯ ﺩﺍﺧﻞ ﻫﺮ ﺃﺗﻢ'ﺧﻮﺩ ﻧﻴﺰ ﺗﺮﮐﻴﺒﺎﺕ ﺩﺍﺧﻠﻰ ﺭﻳﺰﺗﺮ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﺯ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺃثیرﻯ ﻣﻴﮕﻮﺋﻴﻢ.ﻭﻣ&#= 65256;ﻄﻘﺎ ﻫﻤﭽﻨﺎﻥ ﺍﻳﻦ ﺗﺮﮐﻴﺒﺎﺕ ﺭﻳﺰﺗﺮ ﻧﻴﺰ ﺭﻭﺡ ﻭ<span lang= =3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺗﮑﺎﻣﻠ= 5166;ﺕ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﺗﺎ ﺑﻔﺮﺽ ﺑﺂﻥ ﻣﺎﺩﻩ و سدیم نخستین ﺍﻭﻟﻴﻪ ﺑﺮﺳﻴ&#= 65250;' ﮐﻪ ﭼﻴﺰﻯ ﺟﺰ ﺭﻭﺡ ﻧﻴﺴﺖ.ﻭ ﺍﺭﻭﺍﺡ ﺑﺮﺍﻯ &= #65175;ﺸﮑﻴﻞ ﺗﻦ ﺧﻮﺩ' ﺍﺭﻭﺍ= ﺡ ﭘﺎﺋﻴﻥﺘﺮ ﺍﺯ ﺗﻦ ﺟﻨﻴﻦ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺑﻘﻮﻝ ﺣﮑﻤﺖ ﻳﻮﻧﺎﻧﻰ ﻣﻌﺮﻭﻑ'ﻫﺮ ﻣﻮﺟﻮﺩﻯ(ﺻﻮﺭ&#= 65173; ﺍﺳﺖ ﻭﻫﻴﻮﻟﺎ) ﻭﭼﻮﻥ ﻫﻴﻮﻟﺎ ﺧﻮﺩ ﺻﻮﺭﺕ ﻭ ﻫﻴﻮﻟﺎﻫﺎﻯ ﺭﻳﺰﺗﺮﻯ ﺩﺍﺭﺩ' ﭘس ﺳﺮﺍ&= #65203;ﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺻﻮﺭﺕ ﻫﺴﺘﻨﺪ.&= #65261; ﺻﻮﺭﺕ ﻧﻴﺰ ﻣﻴﺪﺍﻧﻴﻢ ﺍﻣﺮﻯ ﺍﺯ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﺻﻮﺭﺕ ﺃﻣﺮ ﻣﺎﺩﻯ ﻧﻴﺴﺖ.ﻣﮕﺮ ﻫﻤ&= #65166;ﻥ ﺭﺍ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﻫﺮ ﭼﻴﺰ ﺑﺪﺍﻧﻴﻢ.ﻭ ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴ&#= 65250; ﺩﺭ ﻫﺴﺘﻰ ﺟﺰ ﺭﻭﺡ ﻧﻴﺴﺖ. ﮐﻪ ﺳﺮﺍﺳﺮ ﺩﺭ ﺃﺯﻝ' ﺍﺯ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺧﺪ&#= 65165;ﻭﻧﺪ ﺟﺪﺍ ﺷﺪﻩ' ﺗﺎ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ' به ﺼﻮﺭﺕ ﺗﺮﺍﮐﻤﺎﺕ ﺍﺟﺴﺎﻡ ﺭﻳﺰﺗﺮ ﺭﻭﺡ ﺩﺍﺭ ﺑﺎﺷﺪ. ﮐﻪ ﭘس ﺍﺯ ﻋﺒﻮﺭ ﺍﺯ ﺗﻤﺎﻡ ﺍﻧﻮ&= #65165;ﻉ ﺑﻨﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺮﺳﻨﺪ. ﻭﻫﻤﻴﺸﻪ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﻫﺴﺘﻨﺪ ﮐﻪ ﺗﮑ&= #65166;ﻣﻞ ﻣﻴﻴﺎﺑﻨﺪ.ﮐﻪ&#= 65251;ﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻫﺮ ﻣﻮﺟﻮﺩ ﭼﻮﻥ ﺃﺗﻢ ﻳﺎ ﺍﻧﺴﺎﻥ ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﺩﺭ ﺍﺑﺪﻳّﺖ ﻫﻤﻪ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺩﺭ &= #64400;ﻤﺎﻟﺎﺕ ﻧﻮﻋﻰ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﻣﻴﺮﺳﻨﺪ'ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ ﺑﺨﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﻭ ﺗﺎﺯﻩ ﺍﻟﻠﻪ' ﺧﻮﺩ( ﺻﺎﺩﺭ ﺍﻭﻝ) ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻴﻬﺎ ﺍﺳﺖ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺭﻭﺍﻥ ﮐﻪ ﺑﻨﻈﺮ ﺯﺭﺩﺷﺖ ﻭ ﺍﻓﻠﺎﻃﻮﻥ'ﺧﻮ&#= 65193; ﺑﻮﺟﻮﺩ ﺁﻭﺭﻧﺪﻩ ﺟﺴﻢ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻣﺎﺩﻩ ﻭﺻﻮﺭﺕ'ﻫﻤﺎﻥ &= #65252;ﺤﺴﻮس ﺑﺮﺍﻯ ﭼﺸﻢ ﻭ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳﻦ ﻧﻈﺮﺯﺭﺩﺷﺖ ﻭﺍﻓﻠﺎﻃﻮﻥ' ﺷﺒﻴﻪ ﺑﮑﺎﺭ(ﺟﻨﻴﻦ)ﺩ&= #65197; ﺷﮑﻢ ﻣﺎﺩﺭ ﺍﺳﺖ.ﮐﻪ ﺭﻭﺡ ﻃ= ﻔﻞ ﺗﻦ ﺧﻮﺩﺭﺍ ﻣﻴﺴﺎﺯﺩ'ﮐﻪ ﻣﺎ ( ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ) ﻣﻴﮕﻮﺋ&= #65268;ﻢ.ﮔﺮﭼﻪ ﺍﺯ ﻧﻈﺮ ﻋﻠﻤﻰ ﻭ ﻇﺎﻫﺮﻯ'ﮊﻧﺘﻴ&#= 65242; ﺟﺴﻤﻰ ﻫﺴﺘﻪ ﺍﻭﻟﻴﻪ ﻧﻄﻔﻪ'&= #65169;ﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﮊﻧﺘﻴﻚ ﻭﺍﻟﺪ&#= 65267;ﻦ' ﮐﺎﺭ ﺳﺎﺧﺘﻦ ﺟﺴﻢ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺟ&= #65166;ﻟﺐﺗﺮ ﺗﺤﻘﻴﻘﺎﺕﻋﻠ= 5252;ﻰ ﺍﺳﺖ'ﮐﻪ ﻧﻄﻔﻪ ﺗﺎ ﺟﺴﻢ ﮐﺎﻣﻞ ﺷﺪﻩ ﻣﻮﺟﻮﺩ' ﺗﻤﺎﻡ تاریخ ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴﻦ ﺧﻮﺩﺭ&#= 65165; ﺗﮑﺮﺍﺭ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﺟﻨﻴﻦ ﺍﻧﺴﺎﻥ'ﭘس ﺍﺯ ﺗﺸﮑﻴﻞ ﺻﻮﺭﺕ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ'ﻋﺎﻗﺒﺖ ﺩﺭ ﻣﻴﻤﻮﻥ ﻣﺎ&= #65255;ﻨﺪﻯ ﺩﺭ ﺷﮑﻞ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺳﺎﺧﺘﻪ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺗﻮﻗّﻒ ﻭ ﺑﺘﻮﺳﻌﻪ ﻭ ﺗﮑﻤﻴﻞ' ﺟﺴﻢ ﺧﻮﺩﺭﺍ ﻣﻴﺴﺎﺯﺩ.ﻭ ﺍﻳﻦ ﺩﻟﻴﻞ ﻋﺒﻮﺭ ﺗﻤﺎﻡ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺯ ﺗﻤﺎﻡ ﺍﻧﻮﺍﻉ ﻗﺒﻠﻰ ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﺑﺎﺭ ﺍﻭﻝ<span lang=3DAR-SA di= r=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺧﻮﺩ ﻧﻴﺴﺖ ﮐﻪ ﻣﺘﻮﻟﺪ ﺷﺪﻩ ﺍ&= #65203;ﺖ. ﺗﻮﻟﺪﺍﺕ (ﻗﺒﻞ = ﺑﺸﺮﻯ) ﺑﻰ ﻧﻬﺎﻳﺖ ﻓﺮﺍﻭﺍﻧﻰ ﺩﺍﺷﺘﻪ ﺍﺳﺖ. ﭘ= س ﺗﻮﻟّﺪﺍﺕ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻰ ﻧﻬﺎﻳﺘﻰ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺎﺍﻳﻦ ﺑﺮﺭﺳﻰ ﻫﺎ' ﻧﻪ ﻓﻘﻂ ﺍﺯ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻭﻧﺎﺳﻮ&#= 65173; ﺍﺟﺴﺎﻡ ﻣﺤﺴﻮس ﺭﺍ ﻣﻴﺒﻴﻨﻴﻢ.ﻭﻟ&#= 65264; ﺟﻬﺎﻥ ﺍﺭﻭﺍﺡ ﻧﺎﭘﻴﺪﺍ ﻫﺴﺘﻨﺪ ﮐﻪ ﻣﻬﻤﺘﺮ ﻭ ﺍﺻﻞ ﻭﺟﻮﺩﻣﺎ ﻣﻴﺒﺎﺷﺪ.ﻭ(ﻣﮑ&= #65166;ﻥ ﻟﺎ ﻣﮑﺎﻥ) ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﺭﺍ ﺩﺭ = ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﮔ&= #65236;ﺖ'ﻭﻧﻪ ﺩﺭ ﻓﻀﺎﻯ ﻣثل= 575; ﮐﺮﻩ ﺯﻣﻴﻦ. ﺯﻳ= ﺮﺍ ﮐﺮﻩ ﺯﻣﻴﻦ ﻭﻫﻮﺍﻯ ﺑﺎﻟﺎﻯ ﺁﻥ ﭼﻮﻥ ﮐﻬﮑﺸﺎﻧﻬﺎ'ﺳ&#= 65198;ﺍﺳﺮ ﺃﺗﻤﻬﺎ ﻭ ﺩﻭﻥ ﺃﺗﻤﻬﺎ ﻫﺴﺘﻨﺪ.ﮐﻪ ﭘس ﻣﻠﻴﻮﻧﻬﺎ ﻭﺑﻴﻠﻮﻧﻬﺎ ﺳﺎﻝ'ﻋﺎﻗﺒﺖ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ ﻣﻴﺂﻳﻨﺪ.ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﻃﺒﻘﺎﺕ ﮐﻴﻔﻰ ﻭﻣﻘﺎﻣﻰ ﺑﺎﻳﺪ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺩﺍﻧﺴﺖ.&#= 65199;ﻳﺮﺍ ﺍﺭﻭﺍﺡ ﻧﻴﺰ ﻃﺒﻘﺎﺕ ﮐﻴﻔﻰ &= #65251;ﺘﻔﺎﻭﺕ ﺗﮑﺎﻣﻠﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﻣﺎ ﺩﺭ(ﺍﻧﻮﺍﻉ) ﺗﺼﻮﺭ ﻣﻴﮑﻨﻴ&#= 65250;.ﻭ ﻣﻄﻠﻘﺎ ﺍﻳﻦ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ' ﮐﻪ ﺑﺄﺻﻞ ﺭﻗﻴ&= #65240;ﺘﺮ ﻭﺍﻟﻬﻰ ﺗﺮ ﺁﻥ ﺑﺮﺳﻴﻢ' ﺑﺎﺯ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ ﻣﻴﺮﺳﻴﻢ.ﻭ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ ﺑﻴﺮﻭﻥ ﺍﺯﻫﺴﺘﻴﻬﺎ ﺍﺳﺖ.ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺑﺮﺍﻯ ﺫﻫﻦ ﻧﺎﺗﻮﺍﻥ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ ﺗﺼﻮﺭ' ﻣﻴﺘﻮﺍﻧﺪ ﻃﺒﻘﻪ ﺑﻨﺪﻯ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 259;ﺎﻯ ﺗﺼﻮﺭﻯ ﺧﻮﺩﺭ&#= 65165; ﺑﻨﻤﺎﻳﺪ' ﮐﻪ ﺩﻭﭼﺎﺭ ﺣﻴﺮﺕ ﻭ ﮔﻴﺠﻰ ﻧﺸﻮﺩ.ﻭﻫﺮﮐس ﺩﺭ ﺗﺼﻮﺭﺍﺕ ﻋﺎﻟﻴﻪ ﺧﻮﺩ'ﺩﺭﺣﺪّ ﺷﺎﻳﺴﺘﮕﻰ ﺗﮑﺎﻣلی ﺨﻮﻳA= 206; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎﻟﺎﺑﺮﻭﺩ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﭼﻨﻴﻦ ﺗﺮﻙ ﺗﺼ&= #65262;ﺭﺍﺕ ﺑﺸﺮﻯ ﻣﻴﮑﻨﻨﺪ' ﮐﻪ ﺑﺘﺼﻮﺭﺍﺕ ﺍﻟ&#= 65260;ﻰ'ﻧﺘﻴﺠﻪ ﺭؤﻳﺎﻫﺎ ﻭﺷﻬ= 5262;ﺩﻫﺎﻯ اﻟﻬﻰ ﺧﻮﻳﺶ' ﺑ&= #65166;ﻟﺎﺗﺮ ﺑﺮﻭﻧﺪ ﮐﻪ ﺩﻳﭙﻠﻢ ﺍﻳﻦ ﺳ&= #65220;ﻮﺡ ﺗﻮﻓﻴﻘﺎﺕ ﺗﻌﺎﻟﻰ ﻓﮑﺮﻯ ﺳﺎﻟﮑﺎﻥ ﺭﺍ'ﺩﺭ ﺷﻬﻮﺩﻫ&= #65166;ﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﻳﻢ.ﺗﺎ ﺑﺮﺍﻯ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﻳﻢ.ﻭ ﺭﻭﺡ ﮐﺎﻣﻞ ﺷﺪﻩ ﺧﻮﺩﺭﺍ ﺍﻧﺴﺎﻥ ﺪﺭ(ﺻﻮﺭﺕ ﻫﻤﺰﺍﺩ) ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯﻣﺮﮒ ﻣﻰ ﺑﻴﻨﺪ.ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﺑﺮﺗﺮ ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﺒﻴﻨﺪ.ﻭ ﺍﻳ&= #65254; ﻫﻤﺰﺍﺩ ﻫﻤﺎﻥ ﻓﺮﺷﺘﻪ ﻣﺪﺑﺮ &= #65165;ﻣﺮﻭﺯ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ'ﻭﺣﺘﻰ ﻫﻤﺎﻥ ﺭﻭﺡ ﮔﺮ&= #65193;ﺵ ﺩﻫﻨﺪﻩ ﻫﺮﺷﺐ ﺍﻭ ﺩﺭﺭؤﻳﺎ ﺍﺳﺖ.ﻭ ﻫﻤﺎﻥ ﻓﺮﺷﺘﻪ ﻣﺮﮒ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺎﺯ ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ'ﮐﻪ ﻧﻄﻔﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﻭﺭﺍ ﻣﻴﺴﺎﺯﺩ'ﮐﻪ ﺷﺒﺎﻫﺘﻰ ﺑﺎ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ.ﻣﺎﻧﻨ&#= 65194; ﺍﻳﻦ ﻓﺮﺽ ﮐﻪ ﺭﻭﺡ ﻣﻴﻤﻮﻥ ﮐﺎﻣﻞ ﺷﺪﻩ ﻣﻨﺎﺳﺐ ﺗﻮﻟﺪ &= #65255;ﻮﻉ ﺑﺸﺮﻯ'ﺟﺴﻢ ﺑﺸ&= #65198;ﻯ ﺍﻭﺭﺍ ﻣﻴﺴﺎﺯﺩ' ﮐﻪ ﺷﺒﺎﻫﺘﻰ ﺑﺎ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﻧﺪﺍﺭﺩ ﻣﮕﺮ ﻫﻤﺎﻥ ﺷﺒﺎﻫﺘﻬﺎﻯ ﺟﺴﻤﻰ ﻭﻧﻮﻋﻰ ﭼﻮﻥ ﺩﺳﺖ ﻭ ﺍﻋ= ﻀﺎﻯ ﺩﻳﮕﺮ ﮐﻪ ﻫﻤﻪ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺩﺍﺭﻧﺪ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻣﺠﻤﻮﻋﻪ ﻋﻮﺍﻟﻢ ﻣﺎﺩﻯ'ﺳﻨﮕﻴﻥ&#= 65176;ﺮ ﺍﺯ ﻋﺎﻟﻢ ﮐﻨﻮﻧﻰ ﻣﺎ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺩﺭﺣﮑﻤﺖ ﻗﺪﻳ&#= 65250; ﺁﻧﺮﺍ ﻣﺎس <span dir= =3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>Mass= <span style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> ﻣﻴﮕﻔ᥵= 6;ﻨﺪ.ﻳﺎ ﻫﻤﺎﻥ ﺟﻬﺎﻥ( ﺍ= ﻳﻮﻧﻰ و ﭘﻠﺎﺳﻤﺎ) ﻭﺳ&= #65166;ﺯﻧﺪﻩ ﺃﺗﻢ ﮐﻪ ﺩﺭ ﻣﺮﮐﺰ ﮐﻬﮑﺸﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ ﻣﺎ ﻧﺎﻡ (ﻣﺎﺳﻮﺕ) ﺩﺭ ﺑﺮﺍﺑﺮ (ﻧﺎﺳﻮﺕ) ﻣﺎﺩﻯ ﺧﻮﺩ ﻣﻴﮕﻮﺋﻴ&#= 65250;.ﮐﻪ ﺑﺎﺯ ﻣﻠﮑﻮﺕ'ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﻋﻮﺍﻟﻢ ﺟﺒﺮﻭ&#= 65173;' ﺗﺎ ﻟﺎﻫﻮﺕ ﺍﻟﻠﻪ ﻭ ﻫﺎﻫﻮ&= #65173; ﺧﺪﺍﻭﻧﺪ ﻫﻮ'ﺑﺮﺍﻯ ﺍﻣﮑﺎﻥﺘﺼﻮﺭ ﭘﻴﺶ ﻣﻴﺮﻭﻳﻢ.&= #64400;ﻪ ﺩﻭﭼﺎﺭ ﺣﻴﺮﺕ ﻭ ﺟﻨﻮﻥ ﻧﺸﻮﻳﻢ.ﮐﻪ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﻘﺪﺭﺕ ﺗﺼﻮﺭ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺭ&#= 65193;.ﻭﺿﻤﻦ ﺗﮑﻤﻴﻞ ﺗﻦ ﺍﻧﺴﺎﻥ'ﺑﺘﮑﺎ&#= 65251;ﻞ ﺫﻫﻦ ﻭﻣﻌﻘﻮﻟ&#= 65166;ﺕ ﺍﻭ ﻣﻴﺮﺳﻴﻢ'ﮐﻪ ﻣﺎﻫﻴّﺘﻰ ﻣﺎﺩﻯ ﻧﺪﺍﺭﻧ&#= 65194;.ﻭ ﺍﺯ ﻧﻮﻉ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ ﺍﺯ(ﺍﻳﻦ ﻫﻤﺎﻧﻰ) ﺷﺎﻫﺪ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻣﺸﻬﻮﺩ &= #65251;ﻴﮕﻮﺋﻴﻢ. ﻭ(ﺧﻮﺩ ﺧﺪﺍﺋﻰ ﺷﺪﻥ)ﻧﻴﺰ ﻣﻴﺘﻮﺍﻥﺨﻮﺍ= 5255;ﺪ.ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺳﻠﻮﻙ ﻫﺴﺘ&= #65256;ﺪ'ﮐﻪ ﺩﻳﺪﺍﺭﻯ ﺳﻤﺒﻮﻟﻴﻚ ﺭؤ= 5267;ﺎﺋﻰ ﺍﺯ ﻋﻮﻟﻢ ﺍﻟﻬﻰ'ﻭﺣﺘﻰ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﻧﻴﺎﻣﺪﻩ' ﻣﻮﺟﻮﺩﻳّﺖ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ.ﻭﻣﺎ ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﮔﻴﺎﻫﺎﻥ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ.ﮐﻪ ﻇﺎﻫﺮﺍ ﺧﻮﺩ ﺍﺭﺍﺩﻩﺍﻯ ﺩﺭ ﺗﮑﺎﻣﻞ ﻧﺪﺍﺭﻧﺪ.ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ ﻭﻣﺴﺘﻌﺪ'ﺩﺭ ﻓﺼﻮﻝ ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺗﮑﺎﻣﻠ&#= 65264; ﺍﺭﺍﺩﻯ ﻭﺳﻠﻮﮐﻰ ﺩﺍﺭﺩ. ﮐﻪ ﻣﺎ ﺍﺯ ﺭﻫﺮﻭﻯ ﺻﺪ = ﺳﺎﻟﻪ ﺩﺭ ﻫﺮ ﺷﺐ ﻣﻴﮕﻮﺋﻴﻢ.ﺗﺎ ﺍﺯ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﭼﻪ ﺍﻧﻮﺍﻉ ﺩﻳﮕﺮﻯ ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ ﻓﻮ&#= 65237; ﺍﺭﺍﺩﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﮐﻪ ﻗﺪﺭﺕ ﺗﺼﻮﺭ ﺁﻧﻬﺎ ﺭﺍ ﻧﺪﺍ&= #65197;ﻳﻢ. ﻭ ﺗﻤﺎﻡ ﺗﮑﺎﻣﻠﺎﺕ ﻳﻚ ﺭﻭﺡ ﺩﺭ ﺧﻮﺩ ﺍﻧﺪﻭﺧﺘﻪ ﺩﺍﺭﺩ.ﮐﻪ ﺟﻨﻴﻦ ﺍﻧﺴﺎﻥ' ﺁﻧﻬﺎ ﺭﺍ ﻣﺠﺪﺩﺍ ﺗﮑﺮﺍﺭ ﻣﻴﮑﻨﺪ ﻭﻟﻮ ﺳﺮﻳﻊ. ﮐﻪ ﻣﺎ (ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ) ﺑﺠﺎﻯ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ &= #65251;ﺪﺍﻡ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎﻟﺎﺗﺮ ﺑﺮﻭﺩ'ﻭﻳﺎ ﺩﺭ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺤﻘﺎﺭ&#= 65175;ﻬﺎﻯ ﻧﻮﻋﻰ ﺳﻘﻮﻁ ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﻨﻤﺎﻳﺪ.<o:p></o:p><= /p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﺑﺮﺭﺳﻰ ﻧﻈﺮﻳّﺎﺕ ﻗﺪﻣﺎ ﺩﺭ ﺑﻴﻦ = ﻓﻠﺎﺳﻔﻪ ﻭﻣﮑﺎﺗﺐ ﻗﺪﻳ&#= 65250; ﻭﺟﺪﻳﺪ'ﺍﻳﺪﻩ&#= 65259;ﺎﻯ ﻏﻴﺮﺳﻠﻮﮐﻰ ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑ&#= 65256;ﻴﻢ.ﮐﻪ ﭘﺎﺭﻣﻨﺪﻳس ﺩ= 5197;475 <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>ﻗﺒﻞ ﺍﺯ ﻣﻴﻠﺎﺩ'ﺟﻬﺎﻥ &= #65197;ﺍ ﭼﻴﺰﻯ ﺑﻰ ﭘﺎﻳﺎﻥ ﻣﻴﺪﺍﻧﺴﺖ.ﻭ ﺑﺎﺷﮑﺎﻝ ﮔﻮﻧ&#= 65166;ﮔﻮﻥ ﻫﻮﺍ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻭﺧﺎﻙ ﺑﺄ<= /span><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 207;ﮑﺎﻝ ﺩﻳﮕﺮﻣﺎﺩﻩ ﺗﺒﺪﻳل ﻤﻴﺸﻮﺩ.ﻭﭼﻴﺰ&#= 65263; ﮐﻪ ﺃﺯﻟﻴّﺖ ﻣﻄﻠﻖ ﺩﺍﺭﺩ' ﺃﺑﺪﻳّﺖﻣﻄﻠA= 238; ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺷﺖ. ﻭﺩﺭ ﻫﺮﺣﺎﻝ ﻣﺒﺪﺃ ﺧﺪﺍﻭﻧ&#= 65194;'ﻭﻣﻘﺼﺪ ﻧﻬﺎﺋﻰ ﺑﺎﺯﮔﺸﺖ ﺑﺨﺪﺍﻭﻧﺪ ﺍﺳ&#= 65174;.ﻭ ﺃﺻﻞ (ﻧﺎﺑﻮﺩﻯ ﻭﺟﻮﺩ) ﻧﺪﺍﺭﺩ.ﭼﻮﻥ ﻫﺮ ﺑﻮﺩﻯ ﻧﺎ ﺑﻮﺩ ﻧﻤﻴﺸﻮﺩ ﮐﻪ ﻋﺪﻣﻰ ﮔﺮﺩﺩ.ﻭﻫﺮ ﻣﻌﺪﻭﻡ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻣﻮﺟﻮﺩ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﺑﺎﺷﺪ.ﻭ ﻫﻤﻴﺸﻪ ﻣﺎ ﺍﺯ( ﺑﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻧﻬﺎﻳﺘ= 5260;ﺎ) ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺑﻬﺘﺮ ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﺑﺠﺎﻯ ﺷﻨﻴﺪﻧﻰ ﻫﺎﻯ &= #65193;ﻳﮕﺮﺍﻥ ﻏﻴﺮ ﺍﻟﻬﻰ'ﻭﻳﺎ ﮔﻔﺘﻪ ﻫﺎﻯ ﺗﻨﺰﻳﻞ ﺷﺪﻩ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪنی ﺁﻧﺎﻥ ﺍﮐﺘﻔﺎ ﻧﮑﻨﺪ.ﮐﻪ ﺍﻣﮑ&= #65166;ﻥ ﺗﺼﺪﻳﻖ ﺁﻧﻬﺎ ﻧﻴﺴﺖ.ﻭﻟﺬﺍ ﺑ&= #65204;ﻬﻮﻟﺖ ﺍﻧﮑﺎﺭ ﻭ ﻣﺎﻧﻊ ﺗﮑﺎﻣﻞ ﺍﺣﺘﻤﺎﻟﻰ ﺭﻭﺍﻥ ﻭﺫﻫﻦ ﺧﻮﺩ ﻣﻴﺸﻮﻳﻢ.ﭘس ﺑ&#= 65166;ﻳﺪ ﺧﻮﺩ ﺭﻓﺖ ﻭ ﺩﻳﺪ. ﮐﻪ ﺷﻨﻴﺪﻥ ﭼﻮﻥ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 193;ﻳﺪﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ.ﻭﺑﺎﻳﺪ &= #65169;ﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﻘﻮﻳﺖ ﻗﺪﺭﺕ ﺗﺼﻮﺭ ﻭ ﻋﻘﻞ ﻭ ﺑﻴﻨﺶ ﻭﺩﺭﻭﻥ ﮔﺮﺍﺋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ.ﮐﻪ ﺑﺎﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺰﮐﻴﻪ ﻧﻔس ﮐﻨﻴﻢ. ﻭ ﻧﺨﻮﺍﻫﻴﻢ ﻫﻤﭽﻨﺎﻥ ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ ﺯﻧﺪﮔﻰ ﻓﮑﺮﻯ ﻭ ﺍﺣﻮﺍﻟﻰ ﺑﻤﺎﻧﻴﻢ. ﮐﻪ ﻭﺍﻗﻌﺎ ﺍﻧﺴﺎ&#= 65253; ﺣﻴﻮﺍﻥ ﺍﺳﺖ'ﻭ ﮔﺎﻫﻰ ﺧﻄﺮﻧﺎﮐﺘﺮ ﻭ ﮔﻤﺮﺍﻩ ﺗﺮ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ. ﺯﻳﺮﺍ ﻋﻘﻞ ﻣﺎﺩﻯ ﭘﺮﺁﻟﻮﺩﮔﻰ ﻧ&#= 65166;ﺧﻮﺩﺁﮔﺎﻩ'ﻣA= 268;ﺘﻮﺍﻧﺪ ﺟﻬﺎﻧﻰ ﺭﺍ ﺑﺂﺗﺶ ﺑﮑﺸﺪ' ﮐﻪ ﻫﻴﭻ ﺣﻴﻮﺍﻧﻰ ﻧﻤﻰ ﮐﻨﺪ . <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﻣﮑﺎﺗﺐ ﺍﻳﺪﺁﻟﻴﺰﻡ'ﻫ&#= 65252;ﭽﻨﺎﻥ ﺑﺮﺧﻰ ﺭﻭﺍﻥ ﺷﺨﺺ ﺭﺍ'ﺍﺯ ﻧﻮﻉ ﻧﺎﺑﻮﺩ ﻧ&= #65208;ﺪﻧﻰ' ﺷﺒﻴﻪ ﺭﻭﺡ ﺧﺪ&= #65165; ﻣﻴﺪﺍﻧﻨﺪ. ﺍﻟﺒﺘﻪ ﺍﻳﺪﺁﻟﻴﺴﻢ ﺧﺮﺍﻓﺎﺗﻴﺎﻥ ﺭﺍ ﮐﻪ ﮐﻤﻮﻧﻴﺴﺘﻬﺎ &#= 65175;ﮑﺮﺍﺭ ﻣﻴﮑﻨﻨﺪ ﻣﻮﺭﺩ ﻧﻈﺮ ﻧﻴﺴﺖ. ﮐﻪ ﺍﻳﻨﺎﻥ ﺍﻳﺪﺁ&#= 65247;ﻴﺴﺖ ﻫﻢ ﻧﻴﺴﺘﻨﺪ' ﻣﮕﺮ ﺳﺎﻟﮑﺎﻥ &= #65219;ﺎﻟﺐ ﺍﻳﺪﺁﻟﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺗﺮ'ﮐﻪ ﺗﻨﻬﺎ ﺩﺭﻋﺮﻓ&#= 65166; ﻭ ﺻﻮﻓﻴﻪ'ﺟﺴﺘﻦ ﺍﻳﺪﺁﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65260;ﺘﺮ ﻧﻴﺎﻣﺪﻩ ﺭﺍ ﻫﺪﻑ ﺩﺍﺭﻧﺪ. ﻭ ﺭﻭﺡ ﻓﺮﺩﻯ ﺷﺨﺺ'ﺑﻨﺎﻡ ﻧﻔس ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺮﺣﺴﺐ ﺗﮑﺎﻣﻠﺎﺕ ﺃﺯﻟﻰ ﻗﺒﻠﻰ'ﺗ&= #65208;ﮑﻴﻞ ﺳﺮﻧﻮﺷﺖ ﮊﻧﺘﻴﮑﻰ ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﺭﺍ ﺗﺸﮑﻴﻞ ﺩﺍ&= #65193;ﻩﺍﺳﺖ. ﻭﮐﻤﺎﻟﺎﺕ ﻋﻠﻤﻰ ﻭﻣﺎﺩﻯ'ﻋﻤﻠﺎ ﺍﻳﺪﺁﻝ ﺷﺪﻥ ﻧﻴﺴﺖ.ﮐﻪ ﺑﺸﺮﻳّﺖ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ'&#= 65169;ﺮﺍﻯ ﺍﺳﺘثماﺭ ﻃﺒﻴﻌﺖ ﻭ ﺗﺤﻘﻴﺮ ﺑﻴﺸﺘﺮ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺩ= ﻭﭼﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻣﻴﺸﻮﺩ.ﻟﺬﺍ ﺍﺭﻭﺍﺡ ﺍﮔﺮ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﻌﺎﻟﻰ ﻋﻤﻮﺩﻯ ﻧﻴﺎﺑﻨﺪ' ﺑﺎ ﻋﻠﻮﻡ ﻭ ﻫﻨﺮﻫ&= #65166; ﻭ ﺻﻨﻌﺖ ﻭ ﻋﻘﻞ ﻣﺎﺩﻯ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﺗﻨﻬﺎﺗﻮﺳﻌﻪ &#= 65165;ﻓﻘﻰ ﺩﺍﺭﻧﺪ'ﺗﺎﺯﻧ&#= 65194;ﻩ ﺑﺎﺷﻨﺪ.ﻭﭘس ﺍﺯ ﻣﺮﮒ ﺣﻘﺎﺭ&= #65175;ﻬﺎﻯ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭﻭﺣی ﺪﺍﺭﻧﺪ.ﺗﺎ ﭼﻘﺪﺭ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩﺭﺍ ﺍﮐﻨﻮﻥ ﺍﺗﻠﺎﻑ ﻭ ﺍﺳﺮﺍﻑ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ. ﮔﻔﺘﻴ&= #65250; ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﻣﺎﺩﻩ ﻭ ﻫﻴﻮﻟﺎ'ﻫﺮﭼﻪ ﮔﻔﺘﻪ ﺷﺪﻩ ﺟﺎﻯ ﺍﻧﺘﻘﺎﺩ ﻫﺴﺖ. ﮐﻪ ﻋﻤﻠﺎ ﻫﻴﻮﻟﺎﺋﻰ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺗﺮﺍﮐﻢ ﻣﻮﺟﻮﺩﺍﺕﺯﻧ= 5194;ﻩ ﺭﻳﺰﻯ ﭼﻮﻥ ﺃﺗﻢ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻢ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ ﻫﺮﻳﻚ ﺭﻭﺡ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺗﮑﺎﻣﻞ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 65259;ﻤﮕﻰ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺯ ﺗﻤﺎﻡ ﺁﻥ ﺍ= ﻧﻮﺍﻉ ﺗﺤﺖ ﺃثیرﻯ ﻭ ﺃثیرﻯﻮ ﺍﻧﻮʋ= 65;ﻉ ﺃﺗﻤﻰ ﻭ ﻣﻮﻟﮑﻮﻟﻰ'ﺑﺎ&#= 65255;ﻮﺍﻉ ﮊﻧﺘﻴﮑﻰ ﻭ ﺍﻭﺭﮔﺎﻧﻴﻚ ﮔﺬﺭ ﮐﺮﺩﻩﺍﻳﻢ.ﻭﺍ&#= 65199; ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ'ﻭ ﻓﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎﻣﺮﻭﺯ ﺭﺳﻴﺪﻩﺍﻳﻢ.ﮐ&#= 65258; ﺯﻣﺎﻥ ﺍﺯ ﺃﺯﻝ ﺗﺎﮐﻨﻮﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺯﻣﺎﻥ ﺍﮐﻨﻮﻥ ﺗﺎ ﺃﺑﺪﻳﺖ' ﭼﻴﺰﻯ ﺷﺒﻴﻪ ﺑﺼﻔﺮ ﻭﻧﺎﭼﻴﺰﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﺎ ﻫﻨﻮﺯ ﺩﺭ ﭘﻠّﻪ ﻫﺎﻯ ﺍﻭﻟﻴﻪ ﻧﺮﺩﺑ&#= 65166;ﻥ ﻫﺴﺘﻴﻢ. ﻣثل ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺍﺭﻳﻢ ﺍﺯ ﮐﺮﻩ ﺯﻣﻴﻦ ﺑﺨﻮﺍﻫﻴﻢ ﺑﮑﻞّ ﮐﻬﮑﺸﺎ= 5253; ﺑﺎﻟﺎ ﺑﺮﻭﻳﻢ. = ﻣﻔﻬﻮﻡ ﺩﻳﮕﺮﻯ ﺍﺯ ﺑﻮﺩﻥ ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺕ ﻳﺎ ﺗﮑ&= #65166;ﻣﻞ ﺩﺭ ﻓﻠﺴﻔﻪ ﻫﺎ ﺁﻣﺪﻩ ﺍﺳﺖ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>' <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﻧﻴﺎﺯ ﺑﺘﻮﺿﻴ&#= 65186; ﺭﻭﺷﻦ ﺗﺮ'ﻭ ﻣﻄﺎﺑﻖ ﺗﺤﻘﻴ&#= 65240;ﺎﺕ ﻋﻠﻤﻰ ﺟﺪﻳﺪ' ﻭ ﻣﻨﻄﺒﻖ ﺑﺮ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺍﻟﻬﻰ ﮔﺬﺷﺘﮕﺎﻥ ﻤﻴﺒﺎﺷﺪ.ﺍﻭﻟ&#= 65268;ﻦ ﺑﺎﺭ ﭘﺎﺭﻣﻨﺪﻳس ﮔﻔﺖ' ﮐﻪ (ﺑﻮﺩﻥ)ﻭ ﻫﺴﺖ ﺑﻮﺩﻥ' ﺃﻣﺮﻯ ﺍﺳﺖ ﻣﺎﻧﺪﻧﻰ'ﻭ ﻫﺮﭼﻪ(ﺷﺪﻧﻰ)ﺑ&= #65166;ﺷﺪ ﺯﺍﺋﻞ ﺷﺪﻧﻰ ﺍ&= #65203;ﺖ. ﻳﻌﻨﻰ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺑﻮﺩﻧﻰ ﻭﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟﻬی ﺒﻮﺩﻩ ﺍﺳﺖ.ﻭ ﺷﺪﻥ ﻫﺎ ﺩﺭﺟﺴﻢ ﻭﺫﻫﻦ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﺳﺖ'ﮐﻪ ﺭﻓﺘﻨﻰ ﻭﺑﺎ ﻣﺮﮒ ﻣﺘﻠﺎﺷﻰ ﻣﻴﮕﺮﺩﻧﺪ.ﺷﺪ&#= 65253; ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﻣﺪﺍﻡ ﺩﺭ ﺗﻐﻴﻴﺮ ﮐﻨﻮﻧﻰ' ﻭ (ﻣﺮﮒ)ﺑﺮﺍﻯ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺩﻳﮕﺮ ﺭﻓﺘﻦ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﮔﻔﺘﻪ ﺑﺮﺗﺮﻯ ﻭ ﺍﺻﺎﻟﺖ ﺭﻭﺡ ﺑﺮﺫﻫﻦ ﻭ ﺑﺮﺟﺴﻢ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.ﻭﻯ ﺒﺎﺯ(ﻧﻔس ) ﮐﻪ ﻣﻮﺟﻮﺩ می ﺒﺎ= 5207;ﺪ' ﺑﺎﺯ ﻧﻴﺴﺖ ﻣﻴﺪﺍﻧﺪﺯﻳﺮ= 5165; ﻧﻔس ﻳﺎ ﺑﻬﺘﺮ ﻭﻳﺎﺑﺪﺗﺮ ﺩﺭ ﺳﻠﻮﻙ ﻭﻳﺎﺩﺭ ﻗﻬﻘﺮﺍ ﻣﻴﺮﻭﺩ.ﻭﺣﺘﻰ ﺟﺴﻢ ﻫﻢ ﮐﻪ ﻣﻮﺟﻮﺩ ﻣﺤﺴﻮ&#= 65203;ﻰ ﺍﺳﺖ'ﻣﺘﻐﻴّﺮ ﻭﺑﺎﻣﺮﮒ ﻧﻮﻋی ﻤﺘﻠﺎﺷﻰ ﺍﺳﺖ.&= #65261;ﻫﺴﺘﻰ ﻭﺍقعی را ﺍﺯ ﺁﻥ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﻣﻴﺪﺍﻧ&#= 65194;.ﻭ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﺩﺭﺍﺻﻞ ﺍﻟﻬﻰ ﺧﻮﻳﺶﻫﺴﺘﻰ ﻫﺎﻯ ﻧﺴﺒﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﺑﺎ ﻣﺮﮒ ﺍﺭﻭﺍﺡ ﻧﻤﻰ ﻣﻴﺮﻧﺪ'ﮐﻪ ﺩﺭ ﻣﻠﮑﻮﺕ ﺑﺪﻭﻥ ﺍﺣﺴﺎس ﺯﻣﺎﻥ'&#= 65169;ﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭﻳﺎ ﺑﺪﺗﺮ ﻗﻬﻘﺮﺍﺋﻰ ﺁﻣ&#= 65166;ﺩﻩ ﻣﻴﺸﻮﻧﺪ. ﺩﺭ ﺷﺎﻫﺪﺍﻥ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﺮﻭﻧﺪ'ﻭ ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍﻥ ﺗﺠﻠ&#= 1617;ﻴﺎﺕ ﭘﺎﺋﻴﻦ ﺗﺮ'ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬﺘﺮ' ﻭﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ ﺯﻭﺩﺗﺮﻯ ﺑﺨﻠﻖﺑﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ. ﺗﺎ = ﻧﻬﺎﻳﺖ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺩﺭ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺍ ﺗﮑﻤﻴﻞ ﮐﻨ&= #65256;ﺪ. ﮐﻪ ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺍﺩﻳﺎﻥ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ ﻧﻴﺰ'ﮐﺎﻣﻠﺎﻧ&#= 65208;ﺎﻥ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﻗﺎﺋﻢ ﻧمی ﺮﺳﻨﺪ. ﻭﻟﻰ ﺑﺎ= ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﻣﻨﺎﺳﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ.ﮐﻪ ﺭﻭﺡ ﺁﻧﻬﺎ ﻣﻌﻤﻮﻟﺎ ﺩﺭ ﻣﺤﻴﻂ ﻭﻟﺎﻳﺖ &= #65169;ﺮﺗﺮ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65193;.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﻭﺍﻗﻊ ﻧﺴﺒﻰ ﺑﻮﺩﻥ ﺭﻭﺡ'ﻫﻤﺎﻥ ﺩﺭﺟﻪ ﭘﻴﺸﺮﻓﺖ ﺭﻭﺣ&#= 65264; ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ. ﻳﺎ ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ.ﻭ ﺍﻟّﺎ ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ ﺷﻬﻮﺩ ﻗﺒﻠﻰ'ﺩﺭﻫﻤﻴ&#= 65254; ﺻﻮﺭﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺴﺒﺘﺎ ﺑﺮﺟﺴﺘﻪ ﺧﻮﺩ &= #65255;ﻴﺰ ﻣﺘﻮﻟﺪ ﻧﻤﻴﺸ&#= 65194;. ﺗﻐﻴﻴﺮ ﻣثبت @= 394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ'ﺑﺎ ﺗﺪﺑﻴﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﻙ ﺍﻧﺴﺎﻥ'ﺑﺴﻮﻯ &= #65255;ﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺩﺭﮐﻤﺎﻝ ﻣﻴﺮﻭﺩ.ﻭ ﺩﺭ ﻣ= ﺨﺎﻟﻔﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺁﻧﺎﻥ ﺑﺴﻮﻯ ﻗﻬﻘﺮﺍ ﻭﺍﻧﻮﺍﻉ ﺣﻘﻴﺮ ﺗﺮﻣﻴﺮ&#= 65261;ﺩ. ﺗﺎ ﮔﻨﺎﻩ ﻭ ﻓﺴﺎﺩ ﺭﻭﺍﻧﻰ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﻴﺸﺘﺮ ﭼﻘﺪﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ.ﭼﻪ ﻣﻘ&= #65194;ﺍﺭ ﮐﻤّﻰ ﻳﺎ ﻣﻘﺪﺍﺭ ﮐﻴﻔﻰ. ﺍﻧﺴﺎﻥ ﺍﮐﻨﻮﻥ ﺩﺭ ﺟﺴﻢ ﺧﻮﺩ' ﻣﺪﺍﻡ ﺗﻐﻴﻴﺮ ﻭﺍﺣﺪﻫﺎﻯ ﺃﺗﻤﻰ ﻣﻴﻴﺎﺑ&#= 65194; ﮐﻪ ﺑﻘﻮﻝ ﻣﺤﻘﻘﻰ ﻇﺮﻑ ﺷﺼﺖ ﺳﺎﻝ ﻋﻤﺮ'ﻣﺎﺩﻩ ﺗﻦ ﺍﻧﺴﺎﻥ ﭘﻨﺠﺎ&#= 65257; ﺑﺎﺭ ﻧﻮﺳﺎﺯﻯ ﻣﻴﺸﻮﺩ. ﺗﺮﮐﻴﺐ ﮐﻴﻔﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'ﻣﺎﻧﻨﺪ ﻣﻮﺯﺍﺋﻴﮑﻬﺎ= 5163;ﻰ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺷﮑﻠﻰ ﺭﺍ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻭ&#= 65197;ﻧﺪ. ﺣﺎﻓﻈﻪ ﻭﺣﺴّ= 5166;ﺳﻴﺖ ﭼﺸﻢ ﻣﺎ ﭼﻨﺎﻥ ﻧﻴﺴﺖ'ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺗﻐﺒ&#= 65268;ﻴﺮﺍﺕ ﺟﺰﺋﻰ ﺭﺍ ﺩﺭﻙ ﮐﻨﺪ.ﮐﻪ ﭼﻮﻥ ﻫﺮ ﺟﺴﻢ ﺳﻴّﺎﻟﻪﺍﻯ ﭼﻮﻥ ﺳﺘﻮﻥ ﻓﻮّﺍﺭﻩ ﺁﺏ'ﻫﺮ ﻟﺤﻈﻪ ﺁﺗﻤﻬﺎﻯ ﺟﺪﻳﺪﻯ ﻋﺒﻮﺭ &= #65251;ﻴﮑﻨﻨﺪ.ﻭ ﺳﺘﻮﻥ ﺁﺏ ﺍﻣﺮﻯ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﻣﺎ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺑﺘﻮﺍﻥ ﻋﮑﺶ ﺁﻧﺮﺍ ﮔﺮﻓﺖ. ﭘ= س ﺧﺮﻭﺝ ﺭﻭﺡ ﺍﺯ ﺗﻦ ﺩﺭ ﻣﺮﮒ' ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬی ﻮﻣﻠﮑﻮﺗﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺯﻧﺪﻩ ﺍﺳﺖ ﻭ ﺟﺴﻢ ﻣﺎﺩﻯ ﻭﺣﺘﻰ ﺍﻣﻮﺭ ﺫﻫﻨﻰ ﺩﺭﻣﺮﮒ ﺑﻤﻠﮑﻮﺕ ﻧﻤﻴﺮﻭﻧﺪ.ﻭ ﺻﺤﺒﺖ ﺍﺯ (ﻣﻌﺎ= ﺩ) ﺟﺴﻤﺎﻧﻰ ﻳﺎ ﻣﻌﺮﺍﺝ ﺟﺴﻤﺎﻧﻰ ﻭﻣﺎﺩﻯ ﻧﻴﺴﺖ. ﮐﻪ ﺳﺮﺍﺳﺮ ﺫﻫﻨی ﻮﻳﺎ ﺷﻬﻮﺩ ﺭؤﻳﺎﺋﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺫﻫ&= #65254; ﻭﻋﻘﻞ ﻭ ﺣﺎﻓﻈﻪ ﻭ ﻋﺎﺩﺍﺕﭼﻮﻥ ﻣﺎﺩﻩ ﺗﻦ ﺍﻧﺴ&= #65166;ﻥ'ﺗﻨﻬﺎ ﻣﻔﻴﺪ ﺯﻧﺪﮔﻰ &= #65255;ﻮﻋﻰ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺖ ﻭﺗﺎ ﺯﻧﺪﮔﻰ ﺑﺎﺷﺪ ﺗﻦ ﻭﺟﻮ&= #65193; ﺩﺍﺭﺩ<span dir=3DL= TR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'><o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺁﻧﮑﺴﺎﮔﻮﺭﺍ= س ﻧﻴﺰ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ ﺑﺪﻭ ﻃﺒﻘﻪ ﻫﺸﻴﺎﺭ ﻭ ﺑﻰ ﻫﻮﺵ ﺗﻘﺴﻴﻢ ﮐﺮﺩ.ﻭ ﺁﻧﮑﻪ ﻗﺎﺑﻞ ﺗﺮﺑﻴﺖ ﺑﺎﺷﺪ'ﻭ ﻳﺎ ﺑﻰ ﻫﻮﺵ ﻭ ﻫﻮﺷﻴﺎﺭﻯ ﻣﻴﺒﺎﺷﺪ ﭘس ﺑﺪﻭﻥ ﺍﺳﺘﻌﺪﺍﺩ ﺗﮑﺎﻣﻞ ﺍﺳﺖ. ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺪﺭﺟﺎﺗﻰ ﺯﻧ&#= 65194;ﻩ ﻭﺭﻭﺡ ﺩﺍﺭﻧﺪ.ﻭ ﻫﻤﻪ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﻫﻮﺵ ﻭﻏﺮﺍﻳﺰ &= #65247;ﺎﺯﻡ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>' <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﺑﺪﺍﻥ ﻧﻴﺰ ﻋﻤﻞ ﺣﻴﺎﺗﻰ ﻭﺯﻧﺪﮔﻰ ﻣﻴﮑﻨﻨﺪ. ﻭﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻳﺎ ﺍﺭﺍﺩﻯ ﺩﺭ ﺍﻧﺴﺎﻥ ﮐﻪ ﻋﺒﺎﺩﺕ ﺧﺪﺍ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. = ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺭﺍ ﺩﺭ ﻧﻮﻉ ﺧﻮﺩ ﺍﺟﺮﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺩﺭ ﻫﺮ ﻧﻮﻉ ﻳﻚ ﻣﻘﺎﻡ ﻭ ﺍﻟﮕﻮﻯ ﻣثاﻟA= 264; ﻭﻧﻤﻮﻧﻪﺍﻯ ﮐﻪ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﺗﺎ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺩ&= #65197; ﻫﻮﺵ ﻭﻋﻘﻞ ﻭﮐﺮﺍﻣﺎﺕ ﻧﻮ&#= 65227;ﻰ'ﺧﻮﺩﺭﺍ ﺑﺪﺍﻥ ﺍﻟﮕﻮ ﺑ&= #65198;ﺳﺎﻧﻨﺪ. ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁﻧﺮﺍ ﻣﻴﻴﺎﺑﻨﺪ. ﺗﺎ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻧ&= #65262;ﻉ ﺑﺎﻟﺎﺗﺮ ﺁﻣﺎﺩﻩ ﮔﺮﺩﻧ&#= 65194;. ﻭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍ= ﻟﻘﺪس ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ ﻭﺍﻳﺪﺁﻝ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮ ﺍﺳﺖ ﻭﻭﺍﺟﺐ ﺍﻟﻬی ﻤﻴﺒﺎﺷﺪ.ﻭ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺎ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍﺻﻮﻟﺎ ﺍﺯ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ' ﮐﻪ ﻣﻘﺪﻣﺎﺕ ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﺑﻌﺪﻯ ﺭﺍ ﺩﺭ(ﺫ= ﺧﻴﺮﻩ ﺁﺧﺮﺕ)ﺃﮐﻨﻮﻥ&#= 65236;ﺮﺍﻫﻢ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺩﺭﺟﺎﺕ ﻋﻘﻞ ﻭﻫﻮﺵ ﻓﺼ&= #65262;ﻝ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭﻧﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺎﺯ ﺩﻳﻤﮑﺮﻳﺘﻮس ﺑﺨﻄﺎ'ﺭﻭﺍﻥ ﻭﺭﻭﺡ ﺭﺍ ﺩﺭ ﻣﻮﺟﻮﺩ' ﻫﻤﺎﻥ ﻫﻮﺵ ﻭﺫﻫﻦ ﺍﻭ ﻣﻴﺪﺍﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻦ ﻭ = ﺭﻭﺍﻥ' ﻫﺮﺩﻭ ﺍﺯ ﻭﺍﺣﺪﻫﺎﻯ ﺃﺗﻤﻰ ﺗﺸﮑﻴﻞ ﺷﺪﻩﺍﻧﺪ. ﻭ ﺭﻭ= ﺍﻥ ﺭﺍ ﺍﺯ ﻣﺎﺩﻩ ﺗ= ﺤﺖ ﺃثیرﻯ ﻣﻴﮕﻮﺋﻴﻢ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺭﻭﺍﻥ ﻭ ﺫﻫﻦ ﺧ= ﻮﺩﺁﮔﺎﻩ' ﻧﺴﺒﺘﻰ ﺍﺯ ﮐﻤﺎﻝ ﺭﻭﺣﻰ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﻨﺪ.ﻭ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭﺭﻭﺍﻥ' ﻣﺎﻫﻴ&= #1617;ﺖ ﺑﺸﺮﻯ ﺍﻭﻧﻴﺰ ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻭ ﺗﺠﻠ&= #65268;ﻪ ﻫﺎﻯ ﺍﻟﻬﻰ'ﻣﺎﻫﻴّ= 5174; ﺭﻭﺣﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﻭﻣﻴﺘﻮﺍﻥ ﻫﻮﺵ ﺭﺍ ﺑﺎﮐﻤ&= #65166;ﻝ ﺭﺏّ<span lang=3DAR-SA dir= =3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻟﻨﻮﻉ ﻣﻘﺎﻳﺴﻪ ﮐﺮﺩ.ﮐﻪ ﭼﻘﺪﺭﻋﻘﺐ ﺗﺮ ﺍﺳﺖ. ﻳﺎ ﺑﺎ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65251;ﻌﺎﺩﻝ ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩﺭﺍ ﻳﺎﻓﺘ&#= 65258; ﺍﺳﺖ. ﮐﻪ ﺷﻬﻮﺩ= ﻗﺎﺋﻢ ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ ﻭﺍﺟﺐ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﺑﺎ ﺷﻬﻮ&= #65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣﺮﺍﺗﺒﻰ ﺍﺯ ﻣﻘﺪﻣﺎﺕ ﮐﻤﺎ&#= 65247;ﺎﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻟﺬﺍ (ﺷﻬﻮﺩ های ﻋﻘﻠﻰ) ﻣﺘﻔﺎﻭ&= #65173; ﺩﺭ ﮐﻤﻴّﺖ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﮐﻴﻔﻴّﺖ ﺩﺍﺭﻧﺪ.<span dir=3DLTR style=3D'ms= o-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span style=3D'mso-ascii-font-family:"Times N= ew Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> ﺍﮐ= ﺴﻔﺎﻧﺘﻮس ﻧﻴﺰ ﺍﻭﻟﻴﻦ ﮐﺴﻰ ﺑﻮﺩ ﮐﻪ ﻣﻔﻬﻮﻡ (ﻧﻴﺮﻭ) ﺭﺍ ﺑﺠﺎﻯ ﺭﻭﺍﻥ ﻳﺎ ﺗﻌﺮﻳﻒ ﺭﻭﺍﻥ ﮔﻔﺖ.ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﺑﺮﺍﻯ ﻣﺨﺎﻟﻔﻴﻦ ﻭﺟﻮﺩ ﺧﺪﺍ ﺭﻭﺍﻥ ﺭﺍ ﺍﻧﺮﮊﻯ ﻣﻴﮕﻮﻳﻨﺪ. ﺗﺎ ﻧﻴﺎﺯ ﺑﻔﺮﺽ ﻭ&= #65183;ﻮﺩ ﺧﺪﺍ ﻧﺒﺎﺷﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65255;ﺮﮊﻯ ﻫﻤﺎﻥ ﮐﻮﺍﻧﺘﻮﻡ ﻭﻣﺎﻫﻴّﺖ ﺗﺤﺖ ﺃثیرﻯﺪﺍﺭﺩ. @= 400;ﻪ ﺑﺎ ﺗﺮﺍﮐﻢ ﻭﺍ&= #65187;ﺪﻫﺎﻯ ﺃثیرﻯ ﺩﺍﺧﻞ ﻫﺴﺘﻪ ﺃﺗﻢ ﺭﺍ ﭘﺮﺑﺎﺭ ﻣﻴﮑﻨﻨﺪ' ﻭ ﻣﻨﺠﺮ ﺑﺘﻐﻴﺮ ﻣﺎﻫﻮﻯ ﺃﺗﻢ ﻣﻴﺸﻮﺩ. ﮐﻪ ﻣثلا ﺃﺗﻢ ﻫﻴﺪﺭﻭﮊﻥ ﺃﺗﻢ ﻫﻴﻠﻴﻮﻡ ﻣﻴﺸﻮﺩ.ﻭ ﻧﻤﻴﺘﻮﺍﻥ گف= 78;ﺖ ﺍﻧﺮﮊﻯ ﻭﮐﻮﺍﻧﺘﻮﻡ ﻋﻘﻠﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﺑﻘﻮﻝ ﺍﻧﺸﺘﻦ &= #65193;ﻳﺘﺮﻣﻴﻨﻴﺰA= 249; ﻭﺟﺒﺮ ﺭﺍ ﭘﻴﺮﻭﻯ ﻧﻤﻴﮑﻨﺪ.ﮔﻮﺋ&#= 65264; ﺍﺭﺍﺩﻩ ﺍﻧﺘﺨﺎﺏ ﺩﺍﺭﺩ.ﻭﻳﺎ ﺭﻭﺡ ﻣﺪﺑّﺮ ﺁﻧﻬﺎﺭﺍ ﺑﺴﻮﺋﻰ ﺷﺒﻪ ﺟ&= #65170;ﺮﻯ' ﮐﻪ ﺑﻬﺪﻑ ﺗﮑﺎﻣﻠﻰ ﻣﻴﻔ&#= 65198;ﺳﺘﺪ.ﭘس ﺍﻧﺮﮊﻯ ﮐﺎﺭ ﺧﺪﺍ ﺭﺍ ﻧﻤﻰ ﮐﻨﺪ. ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺑﺮﺍﻯ ﻫﻤ&= #65258; ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ'ﮐﻪ ﻫﻴﭻ ﮐﻤﻴّﺖ ﻭ ﺗﻌﺪﺍﺩﻯ ﺮﺍ ﺑﺮﺍﻯﺁﻧﻬﺎ ﻧﻤﻴﺘﻮﺍﻥ ﺗﺼﻮﺭ ﮐﺮﺩ'ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺮﺳﻨﺪ.ﮐﻪﺍ&#= 65251;ﺮﻭﺯ ﻣﺎﻧﻴﺰ ﻫﻤﺎﻥ ﺃﺗﻤﻰ ﺑﻮﺩﻩﺍﻳﻢ' ﮐﻪ = ﺳﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭﺁﻭﺭﺩﻩﺍﻳ= 5250;.ﻭ ﻣﻬﻤﺘﺮ</spa= n><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺁﻓﺮﻳﻨ= 5206; ﺑﻬﺘﺮ ﻧﻮﻋﻰ'ﻭ ﺍﻧﺠﺎﻡ ﻫﺮﮔﻮﻧﻪ ﺗﻐﻴﻴﺮ ﺁﻥﺤﻔﻆ و ﺁﻧﭽﻪ ﺗﻐﻴﻴﺮ ﻳﺎﻓﺘﻪ' ﮐﻪ(ﻗﻴّﻮﻣﻴّA= 174;) ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩ'&= #65193;ﺭ ﺟﺴﻢ ﻭ ﺭﻭﺍﻥ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﻣﻬﻤﺘﺮ ﺍﺳﺖ.ﮐﻪ ﺍﮔﺮ ﺗ= ﻐﻴﻴﺮﺍﺕ ﺁﻓﺮﻳﻨﺸﻰ' ﺑﻘﻮﻝ ﻣﺎﺩﻳﻮﻥ ﺗﺼﺎدﻓﻰ ﺑﻮﺩ= 5257; ﺑﺎﺷﻨﺪ.ﮐﻪﻣث= 604;ا ﮊﻧﻬﺎﻯ ﺗﻦ ﻣﻮﺗﺎﺳﻴﻮﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ' ﻭﻟﻰ(ﺣﻔﻆ ﻫﺮ ﺁﻓﺮﻳﻨﺶ) ﺍﺯﺗﺼﺎﺩﻑ ﻣﻌﻘﻮﻝ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻧﻴﺴﺖ.ﮔ&#= 65198;ﭼﻪ ﺩﺭ ﺁﻓﺮﻳﻨﺶ ﻧ&= #65268;ﺰ ﻣﻌﻘﻮﻝ ﻧﻴﺴﺖ. ﻭ ﻧﻈﺎﻡ ﻭ ﺗﺮﺗﻴﺐ ﻭ ﻣﮑﺎﻧﻴﺰﻡ ﺗﺒﺪﻳﻞ ﻧﻄﻔﻪ ﺑﻴﻚ ﻣﻮﺟﻮﺩ ﮐ&= #65166;ﻣﻞ'ﻏﻴﺮ ﻗﺎﺑﻞ ﺭﺳﻴﺪﮔﻰ ﻋﻠم= 740; اﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻣﺎ ﻭﺣﺘﻰ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻗﺪﺭﺕ ﺩﺭﻙ ﻣﮑﺎﻧﻴﺰ&#= 65251;ﻬﺎﻯ ﺩﺭ ﻫﺴﺘیﺮﺍ ﻧﺪﺍﺭﻳﻢ.ﺑﺎ ﻗﺒﻮﻝ ﺑﻮﺩﻥ ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﻭ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ'ﮐﻪ ﺁﻳﻨﺪﻩ ﻫﺮﻣﻮ&#= 65183;ﻮﺩ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﺩ ﻭﺗﻐﻴﻴ&#= 65198; ﻣﻴﺪﻫﺪ' ﻣﻴﺘﻮﺍﻥ ﺍﻳﻦ &= #65165;ﻧﺮﮊﻯ ﺭﺍ ﻣﻮﺟﻮﺩﻯ ﻭﻭﺳﻴﻠﻪﺍﻯ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻋﻮﺍﻣﻞ ﺍﻟﻬﻰ ﺩﺍﻧﺴﺖ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﻤﻪ ﮐﺎﺭﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺑﺎ ﻭﺳﻴﻠﻪ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫﺪ.ﻭ ﻳﺎ ﺑﻘﻮﻝ ﻓﻠﺴﻔﻰ ﻫﻤﻪ ﻣﻌﻠﻮﻝ ﻋﻠّﺘﻰ ﻫﺴﺘﻨﺪ' ﻭﺧﻮﺩ ﻋﻠّﺘﻰ ﺑﺮﺍﻯ ﻣﻌﻠﻮﻟﻬﺎﻯ ﺩﻳﮕﺮ.ﭘس ﺧﻮﺩ &= #65197;ﻭﺍﻥ ﻭﺭﻭﺡ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺗﻌﺮﻳﻒ ﺍﻧﺮﮊ&#= 65263; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮔﺮﭼﻪ ﺍﻧﺮﮊﻯ ﮐﻮﺍﻧﺘﻮﻡ ﺩﺭ &= #65155;ﺗﻤﻬﺎﻯ ﺗﻦ ﻭﺭﻭﺍﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﺣﺘﻰ ﻫ= ﻤﻪ ﭼﻴﺰ ﺍﺯ ﺃﺯﻝ ﻫﻢ ﺍﻧﺮﮊﻯ ﺑﺎﺷﺪ' ﻫﻨﻮﺯ ﺍﻧﺮﮊﻯ ﻣﻮﺟﻮﺩﻳّﺖ ﻭ ﻣﺨﻠﻮﻗﻴّﺖ ﺧ= 5262;ﺩﺭﺍ ندﺍﺭﺩ. ﮐﻪ ﺑﺎﻳﺪ ﺑﻌﻮﺍﻣﻞ ﺍﻟﻬﻰ ﻣﻨﺴﻮﺏ &= #64400;ﺮﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺑﺮﺍﻯ ﻣﻔﻬﻮﻡ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﻣﺎﺩﻩ &= #65261;ﻫﻮﺵ ﺍﮔﺮﻧﻴﺮﻭ ﺑﮑﺎﺭ ﺗﻌﺮﻳﻒ ﮔﺮﻓﺘﻪ ﺷﻮﺩ ﮐﻪ ﺍﻳﻨﻬﺎ'ﺩﺭ ﻳﻚ (ﻭﺿﻊ ﭘﺸﺖ ﮔ= ;ﺮﺩﻥ)ﻭﺗﻮﺍﻟﻰ ﻳﮑﺪﻳﮕﺮ ﻫﺴﺘﻨﺪ ﻭﻫﻨﻮﺯ ﻫﻴﭻ ﮐﺪﺍﻡ ﺭﻭﺡﺍﻟ&#= 65260;ﻰ ﻧﻴﺴﺘﻨﺪ. ﮐﻪ ﺳ= ﺎﻟﮑﺎﻥ ﻗﺼﺪ ﮐﺴﺐ ﺁﻧﺮﺍ ﺩﺍﺭﻧﺪ.ﻭ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﺭ= 5261;ﺍﺡ ﺑﺎﻟﺎﺗﺮ ﺗﺎ ﺭﺏّ ﺍﻟﻨﻮﻉ' ﻭﺣﺘﻰ ﺍﺭﺑﺎﺏ &= #65169;ﺎﻟﺎﺗﺮ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻫﻨ&= #65262;ﺯ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻣﻴﺒﺎﺷﺪ ﻭ ﺑﺰ&= #65261;ﺭ ﺗﻔﮑّﺮﺍﺕ ﺧﻮ= 5193; ﻭ<span lang=3DAR-SA dir=3DLTR style=3D= 'mso-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺎ ﺣﻮﺍس ﺧﺎﺭﺟﻰ ﺑﺘﺨﻴّﻠﺎﺕ ﻭ ﭘﻨﺪﺍﺭﻫﺎﻯ ﺑﺎﻃﻞ ﮐﺸﻴﺪﻩ ﻣﻴﺸﻮﻳﻢ. ﻭ ﺷﺎﻳﺪ ﺑﺎ ﻣﺤﺴ&= #65262;س های ﺧﺎﺭﺝ' ﺑﺮﺍﻯ ﺍﻧﺪﻳﺸﻪ ﻭ ﺍﺑﺪﺍﻉ ﻭﻫﻨﺮ'ﺍﺯ ﺩﺍﺩﻩ ﻫﺎﻯ ﺣﺴّﻰ ﺧﺎﺭﺟﻰ ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﺑﻨﻤﺎﺋﻴﻢ.ﻭ ﺑﺎ ﺍﻳﻦ ﺗﻔﮑﺮ&= #65165;ﺕ ﺳﺎﺩﻩ ﺷﻨﺎﺧﺖ ﻓﻠﺴﻔﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ.ﮐﻪ ﺍﮔﺮ ﻭﺍﻗﻌﻴّ= 5174; ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺣﻘﻴﻘﺖ ﻧﺪﺍﺭﺩ.ﻭﻧﻤﻴ&#= 65176;ﻮﺍﻥ ﺧﻮﺩﺭﺍ ﺑﺤﻘﺎ&#= 65267;ﻖ ﺑﺮﺗﺮ (ﻏﻴﺒﻰ)ﻭﻧﺎﺩﻳ&= #65194;ﻩ ﻭﻳﺎ ﻧﻴﺎﻣﺪﻩ &= #65169;ﻮﺟﻮﺩ' ﻭ ﻣﻌﺮﻓﺘﻬﺎﻯ &= #65247;ﺪﻧّﻰ بتوانیم ﺧﻮﺩﺭﺍ ﺑﺒﺎﻟﺎ ﺑﺮﺳﺎﻧﻴﻢ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﭘس ﺍﺯ ﺗﺨﻠﻴﻪ ﺧﻮﺩ ﺍﺯ ﺁﻧﭽﻪ ﺩﺍﺭﻧﺪ 'ﺑﺤﻘﺎ&= #65267;ﻖ ﺍﻟﻬﻰ ﻭﻟﻮ ﻧﺴﺒﻰ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻧﻴﺰ ﺑﻴﺎﻧﻰ ﺍﻟﻬﻰ ﻭ ﺳﻤﺒﻮﻟﻴﻚ' ﻗﺎﺑﻞ ﻓﻬﻢ ﻭ ﺩﻳﺪ ﻭﺗﺼﻮﺭ ﻭﺣﺎﻓﻈﻪ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺠ&= #65166;ﻯ ﻣﺎ ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ ﺍﮔﺮ ﺩﺭﺳﺖ ﻓﮑﺮ ﮐﺮﺩﻩ ﺑﺎﺷﻴﻢ ﻭﺣﺘﻰ ﺑﺮﺍﻯ ﻣﺎ ﺗﻤﺎﻡ ﺣﻮﺍ&= #1587; ﺭﺳﻴﺪﻩ ﺧﺎﺭﺟﻰ ﺭﺍ ﻣﻌﻨﻰ ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﺩﺭ ﺣﻮﺍس ﻣﻌﻨ&#= 65264; ﻧﻴﺴﺖ ﮐﺎﺭﻋﻘﻠﻰ ﻭ ﺭ&= #65261;ﺣﻰ ﻭ ﺍﻟﻬﻰ ﻟﺎﺯﻡ ﺩﺍﺭﺩ' ﺗﺎ ﻣﻌﻨﻰ ﻭ ﺭﻭﺍﺑﻂ ﺣﻴﺎﺗ&#= 65264; ﻭ ﺃﺑﺪﻯ ﺑﻨﺎﻡ ﺣﻘﺎﻳﻖ ﺍﺯ ﺁﻥ ﺩﺭﻳﺎﺑﻴﻢ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺧﻮﺩ ﺭﺍ ﺩﮔﺮﮔﻮﻥ ﻭ ﺍﻟﻬﻰ ﮐﺮﺩﻩ ﺑﺎﺷﻴﻢ' ﻭ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻬﺸﺘﻰ ﺑﺮﺳﺎﻧﻴﻢ.ﻭ ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ' ﮐﻪ ﺑﻮﺳﻴﻠﻪ ﺍﻧﺒﻴﺎ ﻭ ﺍﻭﻟﻴﺎ'ﭘﻴﺸﻨ&#= 65260;ﺎﺩ ﺳﻠﻮﻙ ﻭ ﺗﻌﻠﻴﻢ ﮐﺎﺭ ﺳ&= #65248;ﻮﻙ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ. ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫﺎﻯ ﺑﺸﺮﻯ'ﻭ ﻧﻴﻤﻪ = ﺣﻴﻮﺍﻧﻰ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﻣﺸﻐﻮﻝ ﺑﺨﻮﺩ &= #64400;ﺮﺩﻩﺍﻧﺪ.ﻭﻧ= 5252;ﻴﺘﻮﺍﻥ ﺑﺤﻘﺎﻳﻖ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺭﺳﻴﺪ' ﻭﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ ﭘﻴﺶ ﺭﻓﺖ</s= pan><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>. <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﺳﺎﻟﮑﺎﻥ ﭘس ﺗ&#= 65192;ﻠﻴﻪ ﺭﻭﺍﻥ ﺍﺳﺖ'ﮐﻪ = ﺗﺤﻠﻴﻪ ﺑﺎ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺗﺎﺯﻩﺍ&#= 65263; ﺁﺷﻨﺎ ﻣﻴﮕﺮﺩﻧﺪ. ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺗﻤﺮﻳﻨﺎﺕ ﺩﻭ&#= 65197;ﻩ ﺳﻠﻮﻙ ﺗثبیت ﻭﺳﺎﻳﺒﺮﻧﻴﺘ= 5268;ﻚ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﺣﺘﻰ ﺑﺎﻫﺮﮔﻮ&#= 65255;ﻪ ﺧﻄﺮ ﻭﮔﺮﻓﺘﺎﺭﻯ'ﭼ&#= 65258;ﺭﺳﺪ ﺑﻤﺮﮒ' ﺍﺯ ﺗﮑﺎ= ﻣﻠﺎﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺟﺪﺍ ﻧﻤﻴﺸﻮﻧﺪ ﻭ ﺗﺠﻠّﻴﺎﺕﺍﻟA= 260;ﻰ ﺭﺍ'ﻣﺮﺍﺗﺒﻰ ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺪﺍﻧﻴﻢ .<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﻋﺮﻓﺎﻥ ﺭﻭﺍﻥ &= #65187;ﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﻧﻔس ﺍﻣّﺎﺭﻩ ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ = ﺍﮔﺮﺷﺎﻳﺴﺘﮕ= 5264; ﮐﺎﻓﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ' ﺑﺎ ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﻟﻮّﺍﻣﻪ ﻧﻘّﺎﺩ ﺧﻮﻳﺸ= 5176;ﻦ'ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮﺩ ﺭﺍ ﺑﻨﻔس ﻣﻄﻤﺌﻨّﻪ ﻭﺷﻬﻮﺩﻯ ﺑﺮﺳﺎﻧﻨﺪ.ﻭﺍ&#= 64404;ﺮ ﺑﺨﻠﻖ ﻫﻢ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺑﺎﺯﮔﺸﺘﻰ ﺑﻮﺩ'ﮐﻪ ﺁﻧﮕﺎﻩ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻰ ﻭ(ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ)ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﻣﺮﺑﻮﻁ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﻟﺬﺍ ﺁﻧﺮﺍ ﻧﻔس ﻳﺎ (ﺭﻭﺍﻥ ﻣﻠﻬﻤﻪ) ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ ﺗﻮﺍﻥ ﺩﺭﻳﺎﻓﺖ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺭﺍﺩﺍﺭﺩ.ﻭﻟﻰ ﻇﺎﻫﺮﺍ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺗﻔﮑّﺮ ﮐﺮﺩﻩ.&#= 64404;ﺮﭼﻪ ﺧﻮﺩ ﻧﻴﺰ ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺗﻔﮑّﺮﻯ ﻧﮑﺮﺩﻩ'ﻭ ﺍﻣﻮﺭ ﺑﻰ ﺳﺎﺑﻘﻪﺍﻯ ﺪﺭﺫﻫﻦ ﺧﻮﺩ ﻳﺎﻓﺘﻪ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺗﺨﻠﻴﻪ ﻋﻤﻠﺎ ﺑﻮﺳﻴﻠﻪ ﺧﻮﺩ ﺳﺎﻟﻚ ﻧﻴﺴﺖ'ﺑﻠﮑﻪ ﺑ&= #65204;ﺘﻪ ﺑﻐﻔﺮﺍﻥ ﻭ ﻋﻔﻮ ﺍﻟﻬﻰ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ'ﺩﺭ ﻣﻘﺎﺑﻞ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺩﺭ ﺗﺤﻠﻴﻪ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻟّﺎ ﺗﻌﺮﻳﻒ ﺭﻭﺡ ﻭ ﺭﻭﺍﻥ ﺑﻤﺎﺩﻩ ﻳﺎ ﺻﻔﺘﻰ ﺍﺯ ﻣﺎﺩﻩ' ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﺑﮑﻤﺎﻟﺎﺕ ﺍﻟﻬﻰ'ﻭﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻓﻌﻠﻰ ﺧﻮﺩ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺒﺮﺩ. ﻣﮕﺮ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ ﺣﻘﻴﺮ ﻧﻮﻋﻰ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻘ&= #65268;ﺮﺗﺮ. ﺳﺎﻟﮑﺎﻧﻰ ﺑﺎ ﺑﻰ ﺳﻮﺍﺩﻯ ﻋﻠﻤﻰ'ﺍﮔﺮ ﻋﻘ&= #65246; ﻣﻠﺎﻣﺖ ﮐﻨﻨﺪﻩ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ'ﻭ ﻋﻴﺐ ﻫﺎ ﺭﺍ ﺍﺯ ﺧﻮﺩ= ﺑﺪﺍﻧﻨﺪ ﻭﻧﻪ ﺍﺯ ﺧﺪﺍ ﻭﺩﻳﮕﺮﺍﻥ.ﻫﻤ&#= 65268;ﻦ ﻋﻘﻞ ﮐﻢ ﻭ ﺣﺘﻰ ﺍﻳﻦ ﻫﻮﺵ ﺑﺎﺯ ﺗﺨﻠﻴﻪ ﻣﻴﮕﺮﺩﺩ'ﻭﻟﻮ ﺑﻄﻮﺭ ﻣﻮﻗّﺖ. ﭘس ﻣﻴﺘﻮﺍﻧﺪ ﺑﮑﻤﺎﻟﺎﺕ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻥ ﺑﺮﺗﺮ ﺗﺎ ﻣﻌﻘ&= #65262;ﻟﺎﺕ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ.ﻭ ﻣﻮﺭﺩ ﺭﺿﺎﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ.ﻭﭼﻮﻥ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65176;ﻨﺪ ﻭﺗﺎﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ' ﻣﻴﺘﻮﺍﻧﻨﺪ ﺁ&#= 65251;ﻮﺧﺘﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﻭ ﻗﺒﻠﻰ ﺧﻮﺩﺭﺍ &= #65169;ﻴﺎﺩ ﺑﻴﺎﻭﺭﻧﺪ ﻭﺑﺮﺍﻯ ﺗﻔﻬﻴ&#= 65250; ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﺁﻧﻬﺎ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﺎﻳﻨﺪ.ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﭼﻴﺰﻯ ﮐﻪ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﺎﻗﻰ ﻣﻴﻤﺎﻧﺪ' ﻫﻤﺎﻥ ﻣﺴؤﻟﻴ= 617;ﺖ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮔﻮﺋﻰ ﺑﺪﻫﮑﺎﺭﻯ ﺍﻣﺎﻧﺖ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﻭ ﺩﺭ ﮐﻪ ﮐﺎﺭﻣﺎﻫﺎ ﺑﺎﻳﺪ ﺟﺒﺮﺍﻥ &= #65255;ﻤﺎﻳﺪ. <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺳﻘﺮﺍﻁ ﻧﻴﺰ ﺩﺭ ﻓﺪﻭﻥ = ﺑﻘﻠﻢ ﺍﻓﻠﺎﻃﻮﻥ'ﺩﺭ &= #65153;ﺧﺮﻳﻦ ﻟﺤﻈﺎﺕ ﻭﺟﻮﺩ &= #65197;ﻭﺡ ﻭﺭﻭﺍﻥ ﻭﺣﻴﺎﺕ ﺭﺍ ﺍﺯ ﺁﻥ ﺧﺪﺍﻳﺎﻥ ﻣﻴﺪﺍﻧﺪ.ﻭﻟﻰ ﻣﺴؤﻟﻴّﺖ ﺣﻔA= 222; ﺭﻭﺍﻥ ﺑﺎ ﻣﺎ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ ﺧﻮﺩﮐﺸﻰ ﺭﺍ ﺩﺭﺳﺖ ﻧﻤﻴﺪﺍﻧﺪ.ﻭﻟ&#= 65264; ﻗﺒﻮﻝ ﻣﺮﮒ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺳﻘﺮﺍﻁ ﺑﺎ ﺍﻳﻨﮑﻪ ﺭﺍﻩ ﻧﺠﺎﺕ ﻧﻴﺰ ﺩﺍﺷﺖ'ﺑﺮﺍﻯ ﺧﻮﺩ ﻟﺎﺯﻡ ﻣﻴﺪﺍﻧﺴﺖ. ﻭ ﺩﻳﮕﺮﺍﻥ ﺍﻭﺭﺍ(ﺑﻴﻤﺎﺭ ﻣﺮﺩﻥ) ﺩﺍﻧﺴﺘﻨﺪ ﮐﻪ ﺗﻨﻬﺎ ﺷﺎﻳﺴﺘ&#= 65258; ﻓﻠﺎﺳﻔﻪ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﺩﺭ ﻭﺍﻗﻊ ﻓﻠﺎﺳﻔﻪ ﻧﻴﺰ ﺣﺎﺿﺮ ﺑﻤﺮﮒ ﻧﻴﺴﺘﻨﺪ'ﺑﻠﮑ&#= 65258; ﺍﻳﻦ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ'ﺩﺭ ﺁﺧ&= #65198;ﻳﻦ ﻣﺮﺍﺣﻞ ﺳﻠﻮﻙ &= #65191;ﻮﺩ'ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﻣﻴﭙﺬﻳﺮﻧﺪ ﻭ ﻃﺎﻟﺐ ﻫﺴﺘﻨﺪ. ﺯﻳﺮﺍ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑ&#= 65208;ﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻭﺍﺟﺐ &= #65191;ﻮﺩ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺩﺭ= ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷﺖ ﺑﻨﻮﺭ ﻣﺮﺗﻀﻮﻯ ﻭﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮﻯ'ﻭ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ ﻗﺎﺋﻢ'ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻭﻯ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳﻨﺪ. ﺟﺎﻥ ﻣﻴﺪﻫﻨﺪ ﮐﻪ ﺟﺎﻧﺎﻥ ﺭﺍ ﺑﺮ&= #65203;ﻨﺪ. ﮔﺮﭼﻪ ﺷﻬﻮﺩﻫﺎﻯ ﻋﺮﺷﻰ (ﺗﻮﻟﺪ ﺩ= ﻭﻡ) ﻭ ﺑﺎﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺑﺨﻠق ﺮﺍﻧﻴﺰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﭘس ﺳﻘ&= #65198;ﺍﻁ ﻭﻫﺮ ﺳﺎﻟﻚ ﺩﺭ ﺷُﺮُﻑ ﻧﺠﺎﺕ ﻧﻮﻋﻰ ﺧﻮﺩ ﺑﻴﻤﺎﺭ ﻧﻴﺴﺖ.ﮐﻪ ﺑﺮﺧﻰ ﮔﻨﺎه کاﺭﺍﻥ ﺍﺯ ﻧﺎﺍﻣﻴﺪﻯ ﻭﺧﺴﺘﮕﻰ ﺗﺤﻤ&#= 1617;ﻞ ﺷﺮﺍﻳﻂ ﺭﻭﺯ ﺧ&= #65262;ﺩ'ﺧﻮﺩ ﮐﺸﻰ ﺭﺍ ﺗﺮﺟﻴﺢ ﻣﻴﺪﺍﻫﻨﺪ.ﻭ ﻳﺎ ﺩﻟﺎﺋﻞ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺧﻮﺩﮐﺸﻰ ﺩﺍﺭ&#= 65255;ﺪ. ﻣﺎﻧﻨﺪ ﺍﻭﻫﺎ&#= 65249; ﻭ ﻓﺮﺍﺭ ﺍﺯ ﺭﻧﺠﻬﺎﻯ ﺩﺭﺩﻧﺎﻙ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﺧﻮﻓﻨ= 5166;ﻙ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﺁﻧﻬﺎ.ﻣﺎﻧﻨﺪ ﻣﺤﮑﻮﻣﻴﻦ ﺑﻤ&#= 65198;ﮒ ﺑﺎ ﺯﺟﺮ ﻭ ﻳﺎ ﺩﻟﺎﺋﻞ ﺩﻳﮕﺮ ﺳﺮﻧﻮﺷﺘﻰ. ﺳﺎ&= #65247;ﮑﺎﻥ ﻣﻌﺘﻘﺪﻧﺪ' ﺍﮔﺮ ﺩﺍﻭﻃﻠﺐ ﭼﻨﻴﻦ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻧ= ﺸﻮﻧﺪ'ﻋﺎﻗﺒﺖ ﻧﻴﺰ ﺧﻮﺍﻫﻨﺪﻣُﺮA= 193; ﻭﺗﻮﻟﺪﺍﺕ ﻣﺠﺪﺩ ﺑﺸﺮﻯ ﻭﺣﻘﻴﺮﺗﺮ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﮐﻪﺍﺣﺘﻤﺎﻟﺎ ﺗﺎﺁﺧﺮ ﻋﻤﺮﺑﻔﮑﺮﺳﻠ= 5262;ﻙ ﺍﻟﻬﻰ ﻧﻴﻔﺘﻨﺪ'ﻭﻗﻬ&#= 65240;ﺮﺍﻫﺎﻯ ﻣﺴﺦ ﻭﺑﺪﺗﺮﺣﻴﻮﺍ= 5255;ﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 193;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ.ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﻭﻣﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﻟﺎﺯﻡ ﺍﺳﺖ'ﮐﻪ ﻣﺠﺪﺩﺍ ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭﻫﻤﻴﻦ &= #65251;ﺸﮑﻠﺎﺕ ﺳﻠﻮک اﻟﻬﻰ ﻣ= 5268;ﺮﺳﻨﺪ. ﺍﻣﺎ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩﻯ ﻏﺮﻕ ﺍﻓﮑﺎﺭ ﻭ ﺍﻭﻫ&= #65166;ﻡ ﻭ ﭘﺮﻳﺸﺎﻧﻰ ﻫ&= #65166;ﻯ ﺫﻫﻨﻰ'ﮐﻪ ﻧﺼﻴﺐ ﻫﻤﻪ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪ ﺷﺪ'ﮔﺎﻫﻰ ﺩﻭﭼ&= #65166;ﺭ ﺣﻴﺮﺕ ﻭ ﭘﺸﻴﻤﺎﻧﻰ ﺍﺯ ﻧﻈﺮﻳّﺎﺗﻰ ﮐ= 5258; ﺑﺼﻮﺭﺕ ﮐﺘﺎﺏ ﺩﺭﺁﻣﺪﻩﻭﺍﻣ= 4401;ﺎﻥ ﺟﻤﻊ ﺁﻭﺭﻯ ﺁﻧﻬﺎ ﻧﻴﺴﺖ ﻭ = ﺷﻬﺎﻣﺖ ﺍﻋﺘﺮﺍﻑﺍﺯ ﺧﻄﺎﻫﺎﻯ ﻓﮑﺮﻯ ﺧﻮﺩﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻭﻧﻤﻴﺨﻮﺍﻫﻨ= 5194; ﺍﺣﺘﺮﺍﻣﺎﺕ ﻓﻴﻠﺴﻮﻓﺎﻧﻪ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳﺖ ﺑﺪﻫﻨﺪ.ﭘ&= #1587; ﺩﺭ ﻧﺰﺩﻳﮑﻰ ﻣﺮﮒ'ﻭ ﺍﺣﺘﻤﺎﻝ ﺑﻮﺩﻥ ﻣﺠﺎﺯﺍﺕﺍﻟﻬ= 5264;'ﻳﺎ ﻫﻤﺎﻥ ﺗﺼﻮﺭﺍﺕ ﻣﺬﻫﺒﻰ ﻳﺎ ﻓﻠﺴﻔﻰ ﺧﻮﺩ' ﺑ= ﺠﻨﻮﻥ ﺩﺭﺩﻧﺎﻙ ﮔﺮﻓﺘﺎﺭ ﻣﻴﮕﺮﺩﻧﺪ.ﭼﻮ&#= 65253; ﻓﻴﻠﺴﻮﻓﻰ ﮐﻪ ﺑﻴﺶ ﺍﺯ ﺑﻴﺴﺖ ﺳﺎﻝ ﺩﺭ ﺗﻴﻤﺎﺭﺳﺘﺎﻥ ﺯﻧﺠﻴﺮﻯ ﺑﻮﺩ'ﮐﻪ ﺟﻬﻨﻢ = ﺍﻭﻝ ﺧﻮﺩﺭﺍ ﺷﺪﻳﺪﺍ ﻣﻰ ﺩﻳﺪﻩ.ﻭ ﺍﻟّﺎ ﺟﻬﻨّﻤﻬﺎﻯ ﺳﻪ ﮔﺎﻧﻪ ﺩﻳﮕﺮ ﺁﻧﺎﻥ ﭼﻮﻥ ﺟﻬﻨّﻢ ﭼﻬﺎﺭﻡ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺠﻬﺎﻥ ﺩﺭﺩﻧﺎﮐﺘﺮ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ.ﭘس ﺍﻳﻨﺎ&#= 65253; ﻧﻴﺰ ﺩﺭ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﺍﻳﻨﺎﻥ ﻧﻴﺰ ﺁﺭﺯﻭ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﻭ&= #65183;ﻮﺩ ﺍﺣﺘﻤﺎﻟﻰ ﺧﺪﺍﻭﻧﺪ ﻭﭘس ﺍﺯ ﻣﺮﮒ ﺑﻌﺪﻡ ﻣﻄﻠﻖ ﺑﺮﻭﻧﺪ. ﺯﻳﺮﺍ ﻧﺒﻮﺩﻥ ﺧﺪﺍ ﻭﺭﻭﺡ ﻳﻌ&= #65256;ﻰ ﻋﺪﻡ ﻣﻄﻠﻖ ﺭﻓﺘﻦ ﺭﺍ ﺑﺎﻳﺪ ﺑﭙﺬﻳﺮﻧﺪ.<o:p></o:p>= <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻴﮕﻮﻳﻨﺪ ﻓﻴﻠﺴﻮﻑ ﻧﺒﺎﻳﺪ ﺩﺭ ﻣﺮﮒ ﺃﻧﺪﻳﺸﻪ &= #64400;ﻨﺪ'ﻭﺑﺎﻳﺪ ﺯﻧﺪﮔﻰ ﻧﻤﺎﻳ&#= 65194;.ﮔﻮﺋﻰ ﺟﺎﻣﻌﻪ ﻧﻴﺎﺯ ﺑﺎﻳﻦ ﻓﻴﻠﺴﻮ&#= 65235;ﺎﻥ ﺭﺍ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺳﻘﺮﺍﻁ ﺧﻮﺩﺭ&#= 65165; ﻓﻴﻠﺴﻮﻑ ﻧﻤﻴﺪﺍﻧﺴﺖ'ﮐ&#= 65258; ﻧﺒﺎﻳﺪ ﺑﻤﺮﮒ &= #65165;ﻧﺪﻳﺸﻪ ﮐﻨﺪ.ﮐﻪ ﺧﻮﺩ ﻋ= ﺎﺷﻖ ﻭ ﺷﻴﻔﺘﻪ ﺻﻮﻓﻴﺰﻡ ﻭ ﺗﺼﻮﻑﻭ ﻋﺮﻓﺎﻥ ﻭ ﻣﻌﺮﻓﺖ ﻣﺮﺍﺗ&#= 65168; ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧﺴﺖ.ﮐﻪ ﻫﺪﻑ ﻫﺮ ﺳﺎﻟﮑﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﺍﻧﺴﺎن هاﻯ ﻣﺎﺩﻩ ﮔﺮﺍ ﻭ ﺩﻧﻴﺎ ﭘﺮﺳﺖ'ﻫﻤﻴﻦ ﭼﺮﻳﺪﻥ ﺩﺭ ﻣﺰ&= #65197;ﻉ ﺳﺒﺰ ﺟﻬﺎﻥ ﺭﺍ ﭼﻮﻥ ﺣﻴﻮﺍﻧﺎ&#= 65173; ﺗﺮﺟﻴﺢ ﻣﻴﺪﻫﻨﺪ. ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺩﺭ ﺣﺎﻝ (ﭘﺮﻭﺍﺭ ﺷﺪﻥ)ﺑﺮﺍﻯ ﺩﺭﻳﺪﻩ ﻳﺎ ﺷﮑﺎﺭ ﻭ ﻗﺼّﺎﺑﻰ ﺷﺪﻥ ﺑﻌﺪﻯ ﻫﺴﺘﻨﺪ. ﻓﻴﻠﺴﻮﻑ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺯﻧﺪ&#= 65257; ﺑﺎﺷﺪ'ﮐﻪ ﺩﻭﭼﺎﺭ ﺣﻴﺮﺕ ﮐﻨﻮﻧﻰ ﻭ ﻋﺬﺍ&= #65167; ﻫﺎﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎﻥ ﻧﺒﺎﺷﺪ'ﺑﺎﻳﺪ &= #65175;ﺮﻙ ﻓﻠﺴﻔﻪ ﻭ ﻋﻘﺎﻳﺪ ﻓﻠﺴﻔ&#= 65264; ﺧﻮﺩ ﮐﻨﺪ. ﮐﻪ ﻫﺮﺍﻧﺴﺎﻧﻰ ﻫﺮﭼﻪ ﺳﺎﺩﻩ ﺍ&= #65255;ﺪﻳﺶ ﻭﮐﻮﺩﮐﺎﻧﻪ ﻓ&#= 64401;ﺮ ﮐﻨﺪ'ﺑﺎﺯ ﻓﻠﺴﻔﻪ ﻭ ﻋﻘﺎﻳﺪﻯ ﺑﺮﺍ&#= 65263; ﺧﻮﺩ ﺩﺍﺭﺩ. ﻭ ﺑﺎ ﺗﺮﻙ ﻓﻠﺴﻔ&= #65258; ﺧﻮﺩ' ﺩﺭ ﺗﺰﮐﻴ= ﻪ ﻧﻔس ﻋﮑس ﺍﻓﮑ= 5166;ﺭ ﻗﺒﻠﻰ ﻭ ﺑﺎ ﺗﺼﻮﺭﺍﺕ ﻭ ﺗﻤﺮﮐﺰﺍﺕ ﺳﻠﻮﮐﻰ ﺑﺎﻳﺪ &= #65169;ﮑﻮﺷﺪ'ﮐﻪ ﻣﻨﺤﺮ ﺑﺘﺤﻠﻴ&#= 65258; ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺍﻭ ﮔﺮﺩﺩ. ﮐﻪ ﺑﺎ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺯﻧﺪﮔﻰ ﻋﻘﻠﻰ ﺭﺍ ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨﺪ ' ﻭﺣﻴﺮﺕ ﻭ ﺟﻨﻮﻥ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﺍﮔﺮ ﻋﻮﺍﻡ ﻭ ﺑﻰ ﺩﻳﻦ ﻟﺬﺕ ﺩﻧﻴ&= #65166; ﺭﺍ ﺩﺍﺭﻧﺪ' ﻓﻴﻠﺴﻮﻑ ﻧﻪ ﻓﻘﻂ ﺧﻮﺩﺭﺍ ﺍﺯ ﻟﺬﺗﻬﺎﻯ ﺟﺴﻤﻰ ﻭ ﺟﻨﺴﻰ ﻣﺎﺩﻯ ﻣﺤﺮﻭﻡ ﻣﻴﮑﻨﺪ' ﮐﻪ ﺣﺘﻰ ﻟﺬﺗﻬﺎﻯ ﻣﻌﻨﻮﻯ ﻭ ﻓﮑﺮﻯ ﻧﻴﺰ ﻧﺪ&= #65165;ﺭﺩ'ﮐﻪ ﺩﻭﭼﺎﺭ ﺩﺭﺩ ﺍﻓﮑﺎﺭ ﺟﻬﻨّﻤﻰ ﺧﻮﺩﻣﻴﺸﻮﺩ. ﭘس ﻧﻪ ﺩﻧﻴﺎ ﺩﺍﺭﺩ ﻭﻧﻪ ﺁﺧﺮﺕ.ﺍﮔﺮ ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻣﺤﺮ&#= 65261;ﻡ ﺍﺯ ﻟﺬﺕ ﺩﻧﻴﺎ ﻳﺎﻓﺘﻨﺪ. ﻭﻟﻰ = (<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 247;ﺬﺗﻬﺎﻯ ﻣﻴﻨﻮﻯ) ﻭ ﺍﺣﻮﺍﻝ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﻧﻤﻮﻧﻪ ﻫﺎﺋﻰ ﺍﺯ ﺯﻧﺪ&= #64404;ﻰ ﻟﺬﻳﺬ ﺁﻧﻬﺎ ﺍﺯ ﻧﻮﻉ ﺁﻳﻨﺪ&= #65257; ﻓﻮق ﺒﺸﺮﻯﺪﺍﺭﻧﺪ.&#= 64400;ﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ' ﻭ ﻧﻴﺮﻭﻫﺎ ﻣﺨﺘ&#= 65248;ﻒ ﺗﺼﺮﻑ ﺩﺭ ﺟﺴﻢ ﻭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ ﻭ ﺭﻭﺡ ﺍﻟﻬﻰ ﺩ ﺭ(<span lang=3DAR-SA dir=3DLTR style= =3D'mso-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ُﻌﺪ ﭼﻬﺎﺭﻡ) ﻣﻮﺟﻮﺩﻳّﺖ ﺍﻧﺴﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺳﻘﺮﺍﻁ ﻣﻴﮕﻮﻳﺪ ﻣﻨﺒﻊ ﻭﺍﻗﻌﻰ ﺑﺮﺍﻯ ﻣﻌﺮﻓﺖ'ﺗﻨﻬﺎ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﻭﺩﺍﻧﺎﺋﻰ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺷﻬﻮﺩﻯ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺭؤﻳﺎﺋA= 264;'ﻫﻤﻴﺸﻪ ﺑﺎ ﻣﺸﮑﻞ ﻣﺰﺍﺣﻤﺖ ﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ ﺗﻦ ﻭ ﻏﺮﺍﻳﺰ'ﻭ ﺣﺘﻰ ﻧﻔس ﻭﺭﻭ&#= 65165;ﻥ ﻭ ﺁﺭﺯﻭﻫﺎﻯ ﺑﻰ ﭘﺎﻳﺎﻥ ﺁﻥ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺣ= ﺎﻟﻴﮑﻪ ﺩﻟﺒﺴﺘﮕﻰ ﺑﻤﺎﺩﻳّﺎﺕ ﺟﻬﺎﻥ(ﺗﻮﻫّﻢ)&#= 65169;ﺰﺭﮔﻰ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺩﺭ ﺃﺻﻞ ﻣﺎﺩﻩﺍﻯ ﻧﻴﺴﺖ' ﮐﻪﺻﻮﺭ&= #65173; ﻳﺎ ﺭﻭح ﻨﺒﺎﺷﺪ. ﻭﺗﻦ ﻭﻣﺎﺩﻩ'ﺣﺘﻰ ﺩﺭﻳﻚ ﮐﻮﻩ ﻋﻈﻴﻢ ﺗﺮﺍﮐﻢ ﻣﻮﺟﻮﺩﺍﺕ ﺃﺗﻤﻰ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ<s= pan dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 197;ﻭﺡ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﺩﺍﺭﻧﺪ. ﺁﻧﭽﻪ ﺣﻘﻴﻘﺖ ﺩﺍﺭﺩ'ﺗﻨﻬﺎ ﻫﻤﺎﻥ ﻣﻌﻘﻮﻟﺎﺕ ﻭﻣ&#= 65208;ﻬﻮﺩﺍﺕ ﻟﺪﻧّﻰ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ'ﺍﺯ &= #65165;ﻣﻮﺭ ﺍﻟﻬﻰ ﻭ ﺍﺣﻮﺍ&= #65245; ﺍﻟﻬﻰ ﻭﺩﺭ ﺷﺮﺍﻳﻂ ﺻﻤﺪﻳّﺖ ﻭ ﺑﻰ ﺧﻮﺩﻯ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺩﺭ ﺳﺎﻟﮑﺎﻥ'ﻫﻨﮕ&#= 65166;ﻡ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻫﺮ ﻟﺤﻈﻪ ﻣﻌﺮﺍﺟ&#= 65264; ﻋﺒﺎﺩﻯ ﻭ ﻣﺮﺣﻠﻪﺍﻯ ﺩﺍﺭﻧﺪ. ﻭﻧﻴﺰ = ﺑﻘﻮﻝ ﺳﻘﺮﺍﻁ ﺣﮑﻴﻢ'ﺍﮔﺮ ﺭﻭﺍﻥ ﻭﺭﻭﺡ' ﺑ= ﺘﻮﺍﻧﻨﺪ ﺧﻮﺩﺭﺍ ﺍﺯ ﻣﺰﺍﺣﻤﺘﻬﺎﻯ ﻫﻮﺳﻬﺎ ﻭ ﮐﺸﺸ&= #65260;ﺎﻯ ﺟﺴﻢ ﻭﺗﻦ ﺟﺪﺍ ﮐﻨﻨﺪ' ﻗﺎﺩﺭ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ &= #65197;ﺍﻫﻰ ﺑﻤﻌﺮﻓﺖﺍﻟﻬ= 5264;'ﻳﺎﺷﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ. ﭼﻨﻴﻦ ﺟﺪﺍ ﮐﺮﺩﻥ ﺭﻭﺡ ﺍﺯ ﺟﺴﻢ' ﺍﻣﺮﻯ ﺑﺮ ﺧﻠﺎﻑ ﻃﺒﻴﻌﺖ ﺗﻮﻟﺪ ﺍﻧﺴﺎﻧ&#= 65264; ﺍﻭ ﺩﺭ ﺩﻧﻴﺎ ﺍﺳﺖ.ﺩﺭ ﻭﺍﻗﻊ ﻣﻴﺒﺎﻳﺴﺖ ﺩﺳ&#= 65174; ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺳﺮﺷﺎﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﮑﺸﺪ ﻭ ﻟﺬﺕ ﺁﻧﻬﺎ ﺭﺍ'ﮐﻪ ﺣﻖ ﺍﻟﻬی ﺁﻧﺎﻥ ﻭ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ ﺗﻮﻟﺪ &= #64404;ﺬﺷﺘﻪ ﺍﺳﺖ ﺷﮑﺮ ﮐﻨﺪ. ﻧﺒﺮﺩ ﻭ ﺭﻧﺞ ﺩ= ﻭﺭﻩ ﺳﻠﻮﻙ ﺭﺍ ﻧﻴﺰ = ﺑﺒﺮﺩ'ﺗﺎ ﺍﺣﺘﻤﺎﻟﺎ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭ ﻋﻘﺎﻳﺪ ﺍﻟﻬ&= #65264; ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﺍﻳﻦ ﺟﺪﺍ ﺳﺎﺯﻯ ﺭﻭ&= #65185; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﻭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺮﻭﺵ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺑﺨﺼﻮﺹ ﺩﺭﺭﻭﺵ ﻣﺼﻄﻔﻮﻯ ﻣﻴﺴّﺮ ﺍﺳﺖ.ﺗﺎ ﻧﻮﺑﺖ ﺑﺮﻭﺵ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺩﺭ ﺁﻳﻨﺪﻩ ﺩﻭﺭ ﺑﺮﺳﺪ. ﻭ ﺳﺎﻟﻚ ﺗﻨﻬﺎ ﮐﺎﺭﻯ ﮐﻪ ﻣﻴﮑﻨﺪ' ﺍﻳﻨﮑﻪ ﮐﺎﺭﻯ ﻧﮑﻨﺪ.ﻭﻫﺮﺁﻧ&#= 64381;ﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﮕﻮ&#= 65267;ﺪ' ﻫﻤﺎﻥ ﺭﺍ ﺑﺪﻗ&= #1617;ﺖﻣﻴﻨﻤﺎﻳﺪ.A= 261;ﺯﻣﺎﻧﻰ ﺍﺯ ﻫﺮ ﻓﮑﺮ ﺧﻮﺩﺳﺮﺍﻧﻪ'ﻭ ﺗﻌﻘﻴﺐ ﻫﻮﺳﻬ&#= 65166; ﻭ ﺑﺎﻭﺭﻯ ﻫﺎ ﻭ ﻋﺎﺩﺍﺕ ﺧﻮﺩ ﻣﻨﺼﺮﻑ ﮔﺮﺩﺩ'&= #65153;ﻧﮕﺎﻩ ﺑﺎﺣﻮﺍﻝ ﺍﻟﻬﻰ ﻣﻴﺮﺳﺪ. ﮔﺮﭼﻪ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ ﻧﻪ ﻓﻘﻂ ﭘﻴﺸﺮﻓﺖ ﺑﺠﻠ&#= 65262; ﻧﺪﺍﺭﻧﺪ'ﮐﻪ ﻧﺪﺍﻧﺴﺘﻪ ﻭ ﻧﺎﺧﻮﺍﺳﺘﻪ'ﻭ ﺣﺘﻰ ﻧﺘﻮﺍﻧﺴ&#= 65176;ﻪ ﻭ ﻧﭙﻨﺪﺍﺷﺘﻪ'ﮐ&#= 65166;ﺭﻫﺎﺋﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﺪ' ﮐﻪ ﮔﺎﻫﻰ ﺗﺼﻮﺭ ثوﺍﺏ ﻭ ﻋﺒﺎﺩﺕ ﻭ ﺧﻴﺮﺍﺕ ﻭ ﺍﻧﺴﺎﻧﻴّﺖ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 65227;ﻤﻠﺎ ﮔﻨﺎﻩ ﻭﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﺍﺳﺖ'ﮐﻪ ﻧﺴﺦ ﻭ= ﻣﺴﺦ ﺣﻘﻴﺮ ﺗﺮ ﺧﻮﺩ&= #65197;ﺍ ﺷﺪﻳﺪ ﺗﺮ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ ﺗﻤﺮﻳﻦ ﺭﻳﺎﺿﺘﻬﺎ ﺩﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺭﺍ ﺳﺎﻟﻚ ﺑﺨﻮﺩ ﻋﺎﺩﺕ ﻣﻴﺪﻫﺪ.&= #64400;ﻪ ﺭﻧﺠﻰ ﻧﻤﻴﺒﺮ&#= 65193;. ﻭ ﺑﺎﻟﻌﮑس ﺍﻧﮕﻴﺰﻩ ﭘﻴﺸﺮﻓﺖ ﺳﻠﻮﮐﻰ ﺍﻭ ﻣﻴﮕﺮﺩﺩ.ﻭ ﭘﻴﺮ ﺍﻟﻬﻰ ﻭ ﺍﻣﺪﺍﺩﺍﺕ ﻣﺪ&#= 65169;ّﺮﺍﻥ ﺍﻟﻬﻰ ﻧﻴﺰ'ﮐﻤﮑﻬﺎﻯ ﻓﮑﺮﻯ ﻭ ﺍﺭﺍﺩﻯ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﮐﻪ ﺳﺎﻟﻚ ﺧﺴﺘﻪ ﻭ ﺩﻟﺰﺩﻩ ﺍﺯ ﺑﺮ&= #65255;ﺎﻣﻪ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﻧﺸﻮﺩ .<o:p></o:p></spa= n> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻣﺎ ﺗﺠﺮﻳﺪ ﻣﻄﻠﻖ ﺗﻦ ﺍﺯ ﻧﻔس ﻭﺭ&= #65261;ﺍﻥ ﻭ ﺑﺎﻟﻌﮑس 'ﺑﺸﮑﻞ ﻣﻄﻠﻖ ﻧ= ﻤﻴﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ.ﮐﻪ ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ' ﭼﻨﻴﻦ ﺟﺪﺍﺋﻰ ﻭﺑﻰ ﻧﻴﺎﺯﻯ ﺑﺘﻦ ﻭ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻋﻰ ﺩﺍﺭﺩ. ﮐﻪ ﻧﻴﺎﺯ ﺑﺼﻔ&= #65166;ﺕ ﺟﺪﻳﺪﻯ ﺍﺯ ﻣﺤﻞ ﺯﻧﺪﮔﻰ ﻧﻮﻋﻰ ﻧﺪﺍﺭﺩ. = ﻭﻟﻰ ﻫﺮﮐس ﺗﺎ ﺣﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ'ﮐﻪ ﭘﺎﮐﺴﺎﺯﻯ ﺍﺯ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺷﺪﻩ ﺑﺎﺷﺪ. ﻭ ﺣﺘﻰ ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﭘﺎﮐﺴﺎﺯﻯ ﺻﻮ&#= 65197;ﺕ ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ ﺑﻨﺠﺎﺕ ﻧﻮﻋﻰ &= #65251;ﻴﺮﺳﺪ. ﺗﺎ ﺑﻘﻴﻪ ﻣﻌﺎ&= #65267;ﺐ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ'ﻭ ﺑﺎ ﻋﻘﻠﻬﺎﻯ ﻋﻈﻴﻢ ﺗﺮﭘﺎﮐ&#= 65204;ﺎﺯﻯ ﻧﻤﺎﻳﺪ.ﺯﻳﺮﺍ &= #65175;ﺎ ﻓﻬﻢ ﺍﺯ ﻋﻴﺐ ﺧ= ﻮﺩ'ﻭ ﻧﻔﺮﺕ ﺍﺯ ﻭﺟﻮﺩ ﭼﻨﺎﻥ ﺻﻔﺘﻰ ﺩﺭ ﺧﻮﺩ<= /span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 255;ﺒﻴﻨﻴﻢ'ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺍﺯ ﺁﻥ ﺩﻭﺭﻯ ﮐﻨﻴﻢ.ﮐﻪ ﺑﺎﻟ&= #65228;ﮑس ﺁﻧﺮﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻳﻢ. ﮔﻮﺋﻰ ﻣﻌﺘﺎﺩ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺩﻝ ﺍﺯ ﺯﻧﺪﮔﻰ ﻟﺬﻳﺬ ﻭ ﭘﺮﺩﺭﺩ ﺍﺯ ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ' ﺩﻝ ﺑﮑﻨﺪ ﻭﺗﺮﻙ ﺍﻋﺘﻴﺎ&#= 65193; ﮐﻨﺪ. ﺑﻴﻤﺎﺭ ﻋﻘﻠﻰ ﻭ ﺭﻭﺍﻧﻰ ﺧﺴﺘﮕﻰ ﺍﺯ ﺯﻧﺪﮔﻰ ﺩﺍﺭﺩ. ﻭﮔﻢ ﮔﺸﺘﻪ ﺩﺭ ﺭﺍﻩ ﺯﻧﺪﮔﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻧﻤ&#= 65268;ﺪﺍﻧﺪ ﺑﮑﺠﺎ ﻣﻴﺮﻭﺩ ﻭﻧﻤﻴﺘﻮﺍﻧﺪ ﮔﺬﺭ ﺯﻣﺎﻥ ﺭﺍﺩﻧﺒﺎﻝ ﺑﮑﻨﺪ.ﮔﻮﺋﻰ ﺟﺮﻳﺎﻥ ﺳﻴﻞ ﮐﺴﻰ ﺭﺍ ﺑﺠﺎﺋﻰ ﮐﻪ ﻧﻤﻴﺪﺍﻧﻴﻢ ﮐﺠﺎ ﺍﺳﺖ ﻣﻴﺒﺮﺩ.ﺗﻨﻬﺎ &= #65251;ﻴﺘﻮﺍﻥ ﺩﺍﻧﺴﺖ'ﻋﺎﻗﺒ&#= 65174; ﻣﺮﺩﺍﺑﻰ ﻭﺟﻬﻨّﻤﻰ ﺑﺮ= 5165;ﻯ ﺯﻣﺎﻧﻬﺎﻯ ﺩﺭﺍﺯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭﻟﻰ ﮐﺴﻰ ﮐﻪ ﺍﺯ ﻣﺮﮒ ﺳﻠﻮﮐﻰ ﻧﺘﺮﺳﺪ ﺑﻨﺠﺎﺕ ﻣﻴﺮﺳﺪ ﮔﻮﺋﻰ ﺭﻳﺴﻚ ﻭ ﻗﻬﺮﻣﺎﻧﻰ ﻫﺎ ﻣﻴﻨﻤﺎﻳﺪ. ﻣﺎﻧﻨﺪ ﺁﻥ ﻋﺎﻗﻠﻰ ﺍﺳﺖ.ﮐﻪ ﺑﺮﺍﻯ ﻋﺒﻮﺭ ﺍﺯ ﺭﻭﺩ&= #65191;ﺎﻧﻪ ﺑﺪﻧﺒﺎﻝ ﭘﻞ ﻣﻴﮕﺸﺖ'ﻭﻟﻰ ﺩﻳﻮﺍﻧﻪﺍﻯ ﺭ&#= 65267;ﺴﻚ ﮐﺮﺩ ﻭﺧﻮﺩﺭﺍ ﺑﺂﺏ ﺯﺩ ﻭ ﺑﺴﺎﺣﻞ ﻣﻘﺎﺑﻞ ﺭﺳﻴﺪ ﻭﻧﺠﺎﺕ ﻳﺎﻓﺖ. ﻭ ﺍﻳﻦ ﻧﺠﺎﺕ ﺩ= ﺭﺳﻠﻮﻙ ﺑﺮﺍﻯﻨﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺯﻣﺎﻥ ﻭﻋﺼﺮ ﻣﺎ'ﺭﺳﻴﺪﻥ ﺑﺸ&= #65260;ﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍﺳﺖ. ﻭ ﺍﮔﺮ ﭘﻨ= ;ﺞ ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﻗﺒﻠﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﭼﻨﺪﻳﻦ ﺗﻮ&= #65247;ﺪ ﺳﺎﻟﻢ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺎ ﭘﻨﺞ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ' ﺁﻧﮕﺎﻩ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ ﺑﻬ&= #65176;ﺮ ﺑﺸﺮﻯ' ﺑﺎ ﮐﺮﺍ= ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﮐﺎﻓﻰ'ﺩﺭ ﺗﻦ ﻭ ﻋﻘﻞ ﻭ ﺭﻭﺍﻥ ﺧﻮﺩ'ﻣﻴﺘﻮﺍﻧ&#= 65194; ﻟﺰﻭﻡ ﺩﻓﻊ ﺁثاﺭ ﻣﻨﻔﻰ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ &= #65193;ﺭﻳﺎﺑﺪ ﮐﻪ ﺑﺘﺨﻠﻴﻪ ﻫﺎ ﻭ ﺻﻔﺎﺕ ﺍﻟ= ﻬﻰ ﻭ ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗﺮ ﺑﺮﺳﺪ .ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺗ= ﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﻌﺪ ﮔﺮﺩﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻮﻓ&#= 65240;ﺎﻥ ﺳﻠﻮﮐﻰ ﺑﺎ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﮐﻪ ﺍﺯ <= span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﺁﻏﺎﺯ ﻣ&= #65268;ﮕﺮﺩﻧﺪ'ﺑﺎ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺭﺏّ ﻧ&#= 65166;ﺩﻳﺪﻩ ﺍﻣﺮﻭﺯ ﺑﺸﺮﻯ'ﺑﺮﺍﻯ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﻧﻴﺎﺯﻯ ﺑﺘﻮﻟﺪﺍﺕ ﺟﻬﺎﻥ ﺟﻬﻨّﻤ= 5264; ﻧﺪﺍﺭﻧﺪ.ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻭﻣﺤﻤﺪ'ﺭﻭﺯ ﺧ&= #65194;ﺍﻯ ﺑﺸﺮﻯ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﺳﺖ.ﻭﻟﻰ ﺭﻭﺯ<span lang=3DFA style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-asc= ii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺧﺪﺍﻯ ﺭﺣﻤﺎﻥ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﺳﺖ.ﻭ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻔﺖﺷﻬﻮﺩ' ﻭﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺸﺖ ﺷﻬ&= #65262;ﺩ ﺩﺍﺭﻧﺪ ﻭﭼﻬﺎﺭ ﺑُﻌﺪﻯ ﻣﻮﺟﻮﺩﻳّﺖ ﺣﻴﺎﺗﻰ ﺩﺍﺭﻧ&#= 65194;.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﺩﺭ ﺻﺪﺩ ﺧﻮﺩ ﺑﺎﻭﺭﻯ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﻫ&= #65204;ﺘﻨﺪ'ﮐﻪ ﻧﻔس ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺑﺎ ﻣﺮﮒ ﺯﻭﺍﻝ ﻭ ﻋﺪﻣﻴّﺖ ﺩﺍﺭ= 5193;'ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﻣﻴﺪ ﺁﻧﻬﺎ ﻫﺴﺖ'ﮐﻪ ﺍﺣﺘﻤﺎﻝ ﺑﻮﺩﻥ ﺧﺪﺍ ﻭﻣﺠﺎﺯﺍﺕ ﺍﺯ &= #64404;ﻨﺎﻫﺎﻥ ﻭﺧﻮﺩ ﺳﺮﻯﻬﺎﺋﻰ ﮐﻪ ﺩﺭ ﺯﻧﺪﮔﻴﺎﺯ ﺁﻥ ﺧﺒﺮ ﺩﺍﺭﻧﺪ' ﻭ ﺧﻴﺎ= ﻝ ﺍﺩﺍﻣﻪ ﺁﻧﻬﺎ ﺩﺭﺁﻳﻨﺪﻩ ﻧﺪﻫﻨﺪ ﻣﻌﺎﻑ ﻣﻴﮕﺮﺩﻧﺪ.ﻏﺎ&#= 65235;ﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺑﺎ ﺣﻠﻮﺍ ﻭﺣﻠﻮﺍ &= #64404;ﻔﺘﻦ ﺩﻫﺎﻥ ﺷﻴﺮﻳﻦ ﻧﻤﻴﺸﻮﺩ ﻭ ﺧﻴﺎﻝ ﻭﻭﻫﻢ' ﮐﻪ ﻇﺎﻫﺮﺍ ﺑﺪﺭﺟﻪ ﺑﺎﻭﺭﻯ ﻭﺣﻘﻴﻘﺖ ﺑﺮﺍﻯ ﻣﺘﺨﻴّﻠﺎﻥ ﺭ= 5203;ﻴﺪﻩ'ﻣﺸﮑﻞ ﻋﺪﻡ ﺭﻓﺘﻦ ﻧﻴﺰ ﺣﻞ ﻧﻤﻰ ﮐﻨﺪ.ﮐﻪ ﺍﮔﺮ ﻣ= ﺠﺎﺯﺍﺕ ﺍﻟﻬﻰ ﺑﺸﻮﻧﺪ' ﺑﺎﺯ ﺑﻬﺘﺮ ﺍﺯ ﻋﺪﻣﻴّﺖ ﺍﺳﺖ.ﻭﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﺟﻬﻨّﻤﻰ ﻗﻬﻘ= 5198;ﺍﺋﻴﺎﻥ ﻧﻌﻤﺘﻰ ﻣﺠﺪﺩ ﺑﺼﻮﺭﺕ ﻓﺮﺻﺘ&#= 65264; ﺗﺎﺯﻩ ﺑﻴﻚ ﺭﻭﺡ ﺍﺳﺖ.ﮐﻪ ﺗﺠﺪﻳﺪ ﻗﻮﺍ ﺑﺎ ﺯﻧﺪﮔﻴﻬﺎﻯ ﻧﻮﻋﻰ ﻭ ﺭﻧﺞ ﺯﻧﺪﮔﻰ ﺟﻬﻨّ= 5250; ﺟﻬﺎﻥ' ﻋﺎﻗﺒﺖ ﺑﺎﺭﺩﻳﮕﺮ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ' ﮐﻪ ﺷﺎﻳﺪ ﺁﻧﮕﺎﻩ ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩﺭ ﮐﻤﺎﻝ ﺑﺮﺳﺎﻧﻨﺪ'ﺗﺎ &= #65169;ﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﺮﻭﻧﺪ. ﻭﺩﺭ ﻭﺍﻗﻊ ﺍﻳ&= #65254; ﻧﻔس ﻭﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ' ﭼﻮﻥ ﺗﻦ ﺍﻭ ﺩﺭ ﻣﺮﮒ= ﺯﻭﺍﻝ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺯ ﺭﻭﺍﻥ ﺍﺻﺎﻟﺖ ﺩﺍﺭﺩ ﮐﻪ ﻣﺮﮒ ﻫم ﻨﺪﺍﺭﺩ. ﻭﺭﻭﺡ ﻗﻬﻘﺮﺍﺋﻰ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺣ&= #65240;ﻴﺮ ﺧﻮﺩ ﺩﺭﺟﻬﺎﻥ'&= #65165;ﺯ ﻧﻮ ﻧﻔس ﻭﺗﻦ ﺩﺭ ﻧﻄﻔﻪ ﺧﻮﺩﺭﺍ ﻣﻴﺴﺎﺯﺩ.ﻭ ﺳﺎﻟﻚ ﻫﻢ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﮐﻨﻮﻥ ﺍﻳﻦ ﻓﻬﻢ ﻭﺷﺠ&= #65166;ﻋﺖ ﺭﺍ ﺩﺍﺭﺩ' ﮐﻪ ﺗﺮﻙ ﺍﺻﺎﻟﺖ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﮐﻨﺪ.ﻭ ﺁﻧﺮﺍ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﭘﺎﮐﺴﺎﺯﻯ ﻧﻤﺎﻳﺪ. ﻭﻣﺎﻫ&= #65268;ّﺖ ﺁﻧﺮﺍ ﺗﺒﺪﻳﻞ &= #65169;ﻤﺎﻫﻴّﺖ ﺍﻟﻬﻰ ﻭﺭﻭﺡ ﺍﻟﻘﺪس ﻭﻣﻘﺪ= 587; ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺑﺠﺎﻯ ﻣﺮﮒ ﻃﺒﻴﻌﻰ'ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ'ﺑﺪﺳﺘﻮﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﺧﻮﺩﺭﺍ ﻣﻰ ﭘﺬﻳﺮﺩ'ﭘس ﺑﻴ&#= 65252;ﺎﺭ ﻭ ﺩﻳﻮﺍﻧﻪ ﻧﻴﺴﺖ. ﺗﻦ ﺍﻧﺴﺎﻥ ﺃﺗﻤﻰ &= #65165;ﺳﺖ ﻭﺩﺭ ﮔﻮﺭ ﻣﺘﻠﺎﺷﻰ ﻭ ﭘﺮﺍﮐﻨﺪﻩ ﻣﻴﮕﺮﺩﺩ.ﻭﺃﺗ&#= 65250; ﻫﺎ ﺩﺭ ﺑﺪﻥ ﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺑﺼﻮﺭﺕ ﻏﺬﺍ ﻣﻴﺮﻭﺩ.ﻭﻟﻰ ﻧ&= #65236;س ﻭﺭﻭﺍﻥ'ﮐﻪ ﻣﺎﻫﻴّﺘﻰ ﻣﻠﮑﻮﺗﻰ ﻭ ﺃثیرﻯ ﺭﻳﺰﺗʋ= 98; ﺍﺯ ﺃﺗﻢ ﺩﺍﺭﺩ'ﺩﺭ ﻣﻠﮑﻮﺕ ﻫﻤﻴﻦ ﺩﻧﻴﺎ ﻣﺘﻠﺎﺷﻰ ﻣﻴﮕ&#= 65198;ﺩﺩ.ﻫﻤﺎﻥ ﺟﺎﻫﺎﺋﻰ ﮐﻪﺍﮐﻨﻮﻥ ﺍﻓﮑﺎﺭﺷﺎﻥ ﺯ&#= 65255;ﺪﮔﻰ ﻣﻴﮑﻨﺪ ﻭ ﺑﺎﺯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ ﻭﻳﺎ ﻣﺘﻠﺎﺷﻰ ﻣﻴﮕﺮﺩﻧﺪ.ﺍﮔ&#= 65198; ﺗﺮﻙ ﻋﻘﻴﺪﻩﺍ&#= 65263; ﻧﻤﺎﺋﻴﻢ ﺑﺮﺍ&#= 65263; ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭ ﻳﺎ ﺗﻮﻟﺪ ﺣﻘﻴ&= #65198; ﺗﺮ ﻗﻬﻘﺮﺍﺋﻰ'&= #65169;ﺎﺭﺩﻳﮕﺮ ﺭﻭﺍﻥ ﺃثیرﻯ A= 193;ﺭ ﻣﻠﮑﻮﺕ ﺑﺮﺣﺴﺐ ﺷﺎﻳﺴﺘﮕﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺯ ﻧﻮ ﺳﺎﺧﺘﻪ = ﻣﻴﺸﻮﺩ. ﮐﻪ ﺑﻤﻮﺍﺯﺍﺕ ﺁﻥ ﺗﮑﻮﻳﻦ ﻭ ﭘﻴﺪﺍﻳﺶ ﺗﻦ ﺍﺯ ﺃﺗﻢ ﻫﺎ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﻭﺣﺘ&= #65264; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﭘس ﺍﺯﻫ&#= 65236;ﺖ ﻫﺰﺍﺭ ﺳﺎﻝ'ﮐﻪ = ﺑﺨﻮﺍﻫﻨﺪ ﺩﺭ ﺟﻬﺎﻥ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ'ﺍﺯ ﻣﻘﺎﻡ ﺟﺒﺮﻭﺗ&#= 65264; ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮﺩ'ﺑﺴﻄﺢ ﻣﻠﮑﻮﺕ ﺍﻳﻦ ﺟﻬﺎﻥ ﭘﺎﺋﻴﻦ ﻣﻴﺂﻳﻨﺪ'ﺗﺎ ﺭﻭﺍﻥ ﻭﻧﻔس ﺧﻮﺩﺭﺍ ﺑﺴﺎﺯﻧﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺗﺮﮐﻴﺐ ﺃﺗﻤﻰ ﺗﻦ ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ. ﻭﺗﺎ ﺁﻧﺠﺎ ﮐﻪ = ﺗﺎﺭﻳﺦ ﺃﺯﻟﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺁﻧﺎﻥ ﻫﺴﺖ' ﻫﻤﻴﻦ ﻃﻮﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﻗﺒﻠﻰ ﺧﻮﺩﺭﺍ ﺗﮑﺮﺍﺭ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 65247;ﺤﻈﺎﺗﻰ ﺑﻌﺪ ﺑﺼﻮﺭﺕ ﻧ&= #65262;ﻉ ﺑﻌﺪﻯ'ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﭼﻮﻥ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﺧ&= #65262;ﺩ ﮐﻪ ﺩﺭ ﺭﺣﻢ ﺭﺳ= ﻴﺪﻧﺪ' ﺑﺎﺯ ﺗﻮﻗّﻒ ﻧﻤﻰ ﮐﻨﻨﺪ'ﻭﻭﺍﺭﺩ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺎﺯﻩ ﻣﻴﮕﺮﺩﻧﺪ.ﮐﻪ ﺗﻮﻗّﻒ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ ﺗﮑﻤ= ﻴﻞ ﺗﻦ ﺳﺎﺯﻯ ﺟﻨﻴﻦ ﻃﻔﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ ﺍﻳﻦ ﺧﻮﺩ ﺗﮑﺮﺍﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﻫﺮ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ.ﭘس ﺗﻮﻟﺪﺍﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺑﻌﺪﻯ ﻧﻴﺰ ﺑﺎﻭﺭ ﮐﺮﺩﻧﻰ ﻣﻴﺒﺎﺷﺪ'ﭘس ﻣﺮﮒ ﺑﻌﺪﻡ ﺭﻓﺘﻦ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺑﻴﻚ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ ﻭ ﻃﺒﻴﻌﻰ ﻭ ﻓﻄﺮﻯ ﻭ ﺫﺍﺗﻰ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﻣﺮﮒ ﺑﺘﻮﺍﻧﺪ &= #65169;ﺎﻟﺎﺗﺮ ﺩﺭ ﻧﻮﻉ ﻭﻳﺎ ﭘﺎﺋﻴﻦ ﺗﺮ ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪ&= #65175;ﺮ ﻧﻮﻋﻰ ﺑﺮﻭﺩ'ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﺪ. ﻭﺭﻧﺠﻬﺎﻯ ﺯﻧﺪﮔﻰ ﺟﻬﻨّﻤﻰ ﺍﻳﻦ ﺣﻴﻮﺍﻧﺎﺕ ﺭﺍ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ ﺗﮑﺮﺍﺭ ﻧﻤﺎﻳﺪ ﮐﻪ ﻣﻌﻨﻰ ﺟﺎﻭﺩﺍﻧﮕﻰ ﺟﻬﻨّﻤﻰ ﺩﺍﺭﺩ. ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﺍﺭﻭﺍﺡ ﺭﺳﻴﺪ&#= 65257; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ح ﺍﻟﻘﺪس' ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻄﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺩﺭ = ﺳﺎﻳﻪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩﺍﺭﻧﺪ'ﺗﺎ ﺗﻮﻟﺪﺍﺕ ﻋﻈﻴﻢ ﺗﺮ ﺑﻌﺪ&= #65263; ﺭﺍ ﺗﺠﺮﺑﻪ ﮐﻨﻨﺪ. ﻭﺟﺎﻭﺩﺍﻧﮕﻰ ﻫﺎﻯ ﻧﺴﺒﻰ ﻭ ﺑﻬﺸﺘﻰ ﻭﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﻧﺪ.ﺗﺎ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ'ﺭﻭﺡ ﻣﻮﻓﻘّﻰ ﻫﺮ ﺑﺎﺭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻳﺎﻓﺘ&#= 65258;'ﺑﺘﻮﺍﻧﺪ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﻭ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑﺮﺳﺪ. <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ ﻭ<span lang=3DAR-SA dir=3DLTR style=3D= 'mso-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 175;ﻌﺎﻟﻰ ﻳﺎﻓﺘﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ' ﺑﺎ ﺁﺧﺮﻳﻦ ﺷﻬﻮﺩ &= #65255;ﻮﺭﻯ ﺧﻮﺩ ﻋﻬﺪ ﺍﻟﺴﺘﻰ ﺩﺍﺭﺩ'ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ'ﺑﺎ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺷﻬﻮﺩ ﻧﻮﺭﻯ ﺧ&= #65262;ﺩ'ﺩﺭ ﺗﺴﻠﻴﻢ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺯﺭﺩﺷ&= #65174; ﮐﺎﻣﻞ ﺷﺪﻩ ﺗﻌﻬﺪ ﺗﺴﻠﻴﻢ ﺩﺭ ﺍﻧﺴﺎﻧﻰ'ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷ&= #65260;ﻮﺩ ﻧﻮﺭﻯ ﺧﻮﺩ ﺩﺍﺷﺖ.ﮐﻪ ﻣﻘﺎﻡ ﭼﻬﺎﺭﻡ ﻣﺮﺗﻀﻮﻯ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ. ﺗﺎ ﺷﺎﻳﺪ ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ ﺍﻳﻦ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮﺳﺪ.ﻭﻟﻰ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺷﺎﻫﺪﺍﻥ ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ'ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﻋﻬﺪ(ﺍﻟ&= #65204;ﺖ ﺑﺮﺑّﮑﻢ) ﺑﮕﻔﺘﻪ ﻗﺮﺁﻥ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻣ&= #65268;ﮑﻨﻨﺪ.ﮐﻪ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺭﺏّ ﻣﺸﻬﻮﺩ ﮐ&#= 65166;ﻣﻠﺎﻥ ﺍﻳﻦ ﭘﺮﺳﺶ ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺳﺎﻟﻚ ﺁﺭﻯ ﮔﻔﺘﻪ ﺑﻮﺩ ﻭﻋﻬﺪ ﻭﭘﻴﻤﺎﻥ ﺑﺎ ﺧﺪﺍ ﭘﻴﺪﺍ ﮐﺮﺩ ﮐﻪ ﺗﻮﻟﺪ = ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺭﺍ ﻳﺎﻓﺖ. ﻭﺍﻟّﺎ &= #65193;ﺭﻫﻤﻴﻦ ﺗﻮﻟﺪ ﺑﻬﺘﺮ'ﻭ ﺣﺘﻰ ﺩﺭ ﻫﻤﺎﻥ = ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ ﻧﻴﺰ ﻧﺠﺎﺗﻰ ﻧﻤﻰ ﻳﺎﻓﺖ.ﻭ ﺣﺘﻰ ﻣﺴﻴﺢ ﺗﺠﺴّﻢ &#= 65165;ﻧﺴﺎﻧﻰ ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ ﺯﺭﺩﺷﺖ' ﺧﻮﺩ ﻧ= ﻴﺰ ﺑﻨﻮﺭ ﺷﻬﻮﺩﻯ ﭘﻨﺠم ﺨﻮﻳﺶ ﻧ&#= 65262;ﺭﻣﺼﻄﻔﻮﻯ'ﻭ ﭘﺪﺭ ﺁﺳﻤﺎﻧﻰ ﮐﻪ ﺧﺪﺍ ﻣﻴﺪﺍﻧﺴﺖ'ﺳﻮ&#= 64404;ﻨﺪ ﻋﻬﺪ ﺍﻟﺴﺖ ﺧﻮﺩﺭﺍ ﻧﻤﻮﺩ.ﻭ ﭼﻮﻥ ﻣﺴﻴﺢ ﺩﺭ ﺗﻦ ﺗﺎﺯﻩ ﻋﻠﻰّ ﺑ&#= 65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﺷﺪ'ﺑﺘﺠﺴّﻢ ﺍ&#= 65255;ﺴﺎﻧﻰ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯﺪﺭ ﻣﺤﻤﺪ' ﻋﻬﺪ ﺍﻟﺴﺖ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺩ ﺩﺍﺷﺖ'ﻭ ﺑﻨﺠﺎﺕ ﺑﺎﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ ﻭ ﺭﻭﺡ ﻣﺤﻤﺪ ﻭ ﻋﻠﻰّ'ﻭ ﻫﺮ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻧﻬﺎ'ﻋﻬﺪ ﺍﻟﺴﺘﻰ ﺑﺎ ﻧﻮﺭ ﻗﺎﺋﻢ ﺩﺍ&= #65197;ﻧﺪ' ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑ= ﻬﺘﺮ ﺑﻌﺪﻯ'ﺑﺎ ﺗﺠﺴﻢ ﺍﻧﺴﺎﻧﻰ ﻧﻮﺭ &= #65239;ﺎﺋﻢ' ﺩﺭ ﻣﻬﺪﻯ(ﻗﺎﺋﻢ ﺁﺧﺮﺍﻟﺰﻣﺎﻥ) ﻧﻮﻉ ﺑﺸﺮﻯ' ﻭ ﻳﺎ ﻫﺮ ﮐﺎﻣﻞ ﻣﻬﺪﻭﻯ ﮐﻪ ﻗﺎﺋﻤﻰ ﺯﻧﺪﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺗ&= #65204;ﻠﻴﻢ ﮔﺮﺩﻧﺪ'ﻭ ﺳﻠﻮﻙ ﺁﻥ ﻋﺼﺮ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ' ﮐﻪ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺑ&= #65198;ﺳﻨﺪ.ﺗﺎ ﺑﺎﺯ ﻋﻬﺪ ﺍﻟﺴﺘﻰ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎل ﺒﻌﺪ ﺩﺭ ﺗﺠﺴّ&#= 65250; ﺍﻧﺴﺎﻧﻰ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺗﺴﻠﻴ&#= 65250; ﮔﺮﺩﻧﺪ'ﮐﻪ ﺑﺎﺯ ﺑﺮﺏّ ﺍﻟﻨﻮﻉ ﺑﺎﻟﺎﺗﺮ'ﻭ ﺷﺎﻳﺪ ﻳﻚ ﻣﻴﻠﻴﻮﻥ ﺳﺎﻝ &= #65169;ﻌﺪ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﮔﺮﺩﻧﺪ.ﺍﻳﻦ ﺩ&= #65165;ﺳﺘﺎﻥ ﺗﺎ ﺃﺑﺪﻳّﺖ ﻣﻄﻠﻖ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ.ﮐﻪ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺑ&= #65256;ﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺑﺮﺳﻨﺪ.ﻭﻫﺮﺑ&#= 65166;ﺭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺻ&= #65236;ﺎﺕ ﻭ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍ= ﻣﮑﺎﻧﺎﺕ ﺗﺼﺮﻑ ﻭ ﻗﺪﺭﺕ ﺁﻓﺮﻳﻨﺶ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭﺍ ﭘﻴﺪﺍ ﮐﻨﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻧﻔس ﺟﺴﻤﻰ ﺃثیرﻯ ﺩﺍﺭﺩ ﻭﺗﻦ ﺗﺮﮐﻴﺒﻰ ﺃﺗﻤﻰ'ﻭﻫﺮ ﺩﻭ<= /span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 175;ﺤﺖ ﮐﻨﺘﺮﻝ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﻮﺩﻩ ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﺎ&= #65259;ﻴّﺖ ﺗﺤﺖ ﺃثیرﻯ ﺩﺍﺭﺩ ﮐﻪ ﺧﻮﺩ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﺮ&= #65165;ﺗﺐ ﺭﻳﺰ ﺗﺮ ﺍﺯﻳﮑ&= #65194;ﻳﮕﺮ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻋﺎﻗﺒﺖﻣﻴﮕﻮ= 5163;ﻴﻢ ﺩﺭ ﻟﺎﻫﻮﺕ ﺍﻟﻠﻪ'ﺑﻤﺎﺩﻩ (ﺷﺒﻪ ﻋﺪﻡ) ﻣﻴﺮﺳﺪ. ﻭ ﺟﻬﺎﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﻮ ﺭﺍ'ﺍﺯ ﻣﺎﻫﻴّﺖ (ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ) ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ&#= 65169;ﺮﺍﻯ ﻏﻴﺮ ﺍﻭ ﻋﺪم ﻴﺸﺪﻩ ﻳﺎ ﺑﮑﻠّﻰ ﻣﺎﻫﻴّﺖ ﻣﺎﺩﻯ'ﺑﻬﺮ ﺩﺭ&= #65183;ﻪ ﺍﺯ ﺭﻗﻴﻖ ﺑﻮﺩﻥ ﺭﺍ ﻧﺪﺍﺭﺩ.ﺯﻳﺮﺍ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65175;ﺼﻮﺭ(ﻭﺟﻮﺩﻯ ﻋﺪﻣﻰ) ﻣﻤﮑﻦ ﻧﻴﺴﺖ.ﺍﮔﺮ ﺍﻭﻫﺎم ﻨﻴﺰ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺪﻣﻰ ﺑﺎﺷﻨﺪ'ﮐﻪﻋﺪ&#= 65251;ﻰ ﻧﻴﺴﺘﻨﺪ'ﺯﻳﺮ&#= 65165; ﺩﺭﺫﻫﻦ ﻭﺣﺘﻰ ﺣﺎﻓﻈﻪ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺑﺎ = ﻣﺮﮒ ﻣﺘﻠﺎﺷﻰ ﻣﻴﺸﻮﻧﺪ ﮐﻪ ﻣﺎﻫﻴّﺘﻰ ﺃثیرﻯ ﺩﺍﺭﻧʋ= 94;. ﻭﻟﺬﺍ ﭘس ﺍﺯ ﻣﺮﮒ ﺟﺴﻢ ﺍﺯ ﺑﻴﻦ ﻣﻴﺮﻭﻧﺪ. = ﻭﻟﻰ ﺻﻮﺭﺕ ﺁﻥ ﺍﺯ ﺑﻴﻦ ﻣﻴﺮﻭﺩ<sp= an dir=3DLTR><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261;ﺍﻟّﺎ ﺃﺗﻤﻬﺎﻯ ﺗﻦ ﺁﺯﺍﺩ ﻣﻴﮕﺮﺩﻧﺪ. ﺍﻭ ﺩﺭ ﺗﻦ ﺣﻴﻮﺍﻧﻰ ﻳﺎ ﮔﻴﺎﻫﻰ ﻣﻴﺮﻭﻧﺪ.ﻭ ﺭﻭﺍﻥ ﻣﺘﻠﺎﺷﻰ ﺷﺪﻩ &= #65193;ﺭ ﻣﻠﮑﻮﺕ ﻧﻴﺰ' ﻣﻮﺍﺩ ﺗﺤﺖ ﺃثیرﻯ ﺁﻥ ﻣﺘﻠﺎﺷﻰ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻣﻠﮑﻮﺕ ﺳﻄﺢ ﻧﺎﻣﺮﺋﻰ ﻫﻤﻴﻦ ﺟﻬﺎﻥ ﻣ&= #65166;ﺩﻯ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﺍ= ﺳﭙﺮﻳﺖﻭﺍﻟﻴ= 5204;ﺘﻬﺎ'ﺍﻳﻦ ﺭﻭﺍﻥ ﻳﺎ ﻓﺎﻧ&= #65176;ﻮﻡ ﺑﺼﻮﺭﺕ ﻣﻴﺪﻳ&#= 65262;ﻡ ﭼﻮﻥ ﺑﺨﺎﺭﻯ ﺍﺯ ﺗﻦ ﻭﺍﺳﻄﻪ&= #65259;ﺎﻯ ﺍﺣﻀﺎﺭ ﺍﺭﻭﺍﺡ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.ﻭﻧﻔس &#= 65251;ﻄﻤﺌﻨّﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﮐﻪ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺷﺪﻩ' ﺑُﻌﺪ ﭼﻬﺎﺭﻡ ﺭﺍ ﻳﺎﻓﺘﻪﺍﻧﺪ'ﮐ&#= 65258; ﺍﺯ ﻣﺎﺩﻩ ﺗﺤﺖﺃثیرﻯ ﺭʌ= 39;ﻴﻖ ﺗﺮ ﻫﺴﺘﻨﺪ.ﻭ ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ ﻗﺒﻠﺎ ﻣﺎﺩﻩ ﺍﻳﻦ ﺭﻭﺍﻥ ﻭ ﺍﺭﻭﺍﺡ ﺍﻟﻬﻰ ﺭﺍ ﺍﺯ(ﻣﺎﺩﻩ ﻋﻘﻠﻰ) ﻣﻴﮕﻔﺘ&= #65256;ﺪ.ﮔﻮﺋﻰ ﻋﻘﻞ ﻣﺎﺩﻩ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﮐﻤﺎﻟﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65191;ﻮﺩ' ﻋﺎﻗﺒﺖ ﻣﺎﺩﻩ ﻭﻣﺎﻫﻴّﺘﻰ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ (ﻭﺟﻮﺩﻯ ﺑﺪﻭﻥ ﻣﺎﻫﻴّﺖ) ﺑﺮﺍﻯ ﻋﻘﻞﺍﻧﺴﺎﻥ'ﻧ&#= 65252;ﻴﺘﻮﺍﻧﺪ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﺑﺎﺷﺪ.ﺧﺪﺍﻭﻧ&#= 65194; ﻧﻴﺰ ﺑﺪﻭﻥ ﺍﻣﮑﺎﻥ ﺗﺼﻮﺭ ﺍﻧﺴﺎﻥ'ﺍﻧﺘﻈ&#= 65166;ﺭ ﺗﮑﺎﻣﻠﻰ ﺍﺯ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺪﺍﺭﺩ.<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻭ ﺍﮔﺮ ﺭﻭﺍﻧﻰ ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﺘﻠﺎﺷﻰ ﻣﻴﮕﻮﺋﻴﻢ'ﻭﺷ&#= 65166;ﻳﺪ ﺯﻣﺎﻧﻰ ﺩﺭﺍﺯﺗﺮ ﺍﺯ ﺯﻣﺎﻥ' ﺗﻠﺎﺷﻰ ﺃﺗﻢ ﻫﺎﻯ ﺟﺴﻢ'= ﭼﻨﺪﻯ ﺩﺭ ﻗﺒﺮ ﻃﻮﻝ ﻣﻴﮑﺸﺪ.ﻣﺎﺩﻩ ﺃثیرﻯ ﺭﻭﺍﻥ ﺩﺭ ﻣﻠﮑﻮﺕ ﺯﻣﻴﻦ ﭘﺮﺍﮐﻨﺪﻩ ﻣﻴﺸﻮﺩ.ﻭ ﻳﻚ ﺭﻭﺡ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﺠﻬﺎﻥ'&= #65193;ﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﻭ ﺯﻣﺎﻥ ﺑﺎﺭﺩﺍﺭﻯ ﺯﻣﺎﻥ ﺟﻤﻊ ﺁﻭﺭﻯ ﺃﺗﻢ ﻫﺎ ﺗﺤﺖ ﺗﺄثیر ﺗﺪﺑﻴﺮ ﺃثیر ﺭﻭﺍﻥ ﺑﺎﺷﺪ'ﮐﻪ ﺧﻮﺩ ﻗﺒﻠﺎ ﻭ ﺑﻌﺪﺍ' ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﻮﻧﺘﻴﺠﻪ ﺗﮑﺎ&#= 65251;ﻠﺎﺕ ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺑﺸﺮﻯ ﺑﻮﺩﻩﺍﻧﺪ.ﺧﻠ&#= 65166;ﺻﻪ ﺍﺣﺴﺎس ﺭﻧﺞ ﻣﺮﮒ ﮐﺎﺭ ﺗﻦ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﮐﺎﺭ ﺫﻫﻦ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﻌﻨﻰ ﻫﺮ ﺍﺣﺴﺎﺳﻰ ﺭﺍ ﺩﺭ ﻣﻴﻴﺎﺑﺪ.ﻭ ﺍﻳﻦ ﺯﻣﺎﻥ ﻣﺘﻠﺎﺷﻰ ﺷﺪﻥ ﻣﺎﺩﻩ ﺃثیرﻯ ﺭﻭﺍﻥ ﺍﺳﺖ'ﮐﻪ = ﻣﻤﮑﻦ ﺍﺳﺖ ﺍﺯﺭﻧﺠﻬ&#= 65166;ﻯ ﻣﺮﮒ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ ﻳﺎ ﺣﺘﻰ ﻟﺤﻈﺎﺕ ﺩ&= #65197; ﺷﺮﻑ ﻣﺮﮒ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﺟ= ﻬﺎﻥ ﺧﻮﺍﺏﻭ ﻋﻮﺍﻟم اﻟﻬﻰ'ﺯﻣﺎﻥ ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ.ﮐﻪﺩﺭ ﻟﺤﻈﻪﺍﻯ ﺨﻮﺍﺏ ﻣﻤﮑﻦ ﺍﺳﺖ ﺩﺍﺳﺘﺎﻥ ﺳﺎﻟﻬﺎ ﺩﺭﺍﺯ ﺭﺍ ﻳﮑﺠﺎ ﺑﺒﻴﻨﻨﺪ.ﮐﻪﻣ&#= 65268;ﮕﻮﺋﻴﻢ ﺭﻭح اﻧﺴﺎﻧﻬﺎﻯ ﮐﺎﻣل ﺒﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭﺳﺎ&#= 65245; ﺑﻌﺪ ﺭﺍ ﭼﻮﻥ ﻟﺤﻈﻪ ﺧﻮﺍﺏ ﻣﻴﮕﺬﺭﺍﻧﺪ.ﻭ &= #65169;ﻘﻮﻝ ﻗﺮﺁﻥ'ﺭﻭﺣﻰ ﺩﺭ ﭘﺎﺳﺦ ﺧﺪﺍ&= #65261;ﻧﺪ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﻣﻦ ﻳﮑﺮﻭﺯ ﻳﺎ ﺃﻧﺪﮐﻰ ﺍﺯ ﻳﻚ ﺭﻭﺯ ﺑﻴﺎﺩ ﺩﺍﺭﻡ.ﭼﻪ ﺩﻭﺭ&= #65257; ﺯﻧﺪﮔی هفتاﺩ ﺳﺎﻟﻪ' ﻭ ﻳﺎ ﺩﻭﺭﻩ ﺳﻠﻮﮐﻰ ﻫﻔﺖ ﺳﺎﻟﻪ ﺭﺍ = ﭼﻮﻥ ﺧﻮﺍﺏ ﮐﻪ ﺩﺍﺭﻳﻢ. ﺯﻣﺎﻥ ﺗﺼﻮﺭﻯ ﻭ ﺫﻫﻨﻰ ﺍﺯ ﻟﺤﻈ&= #65166;ﺕ ﮐﻮﺗﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺎﻟﻌﮑس ﺩﺭ ﺍﺣﻮﺍﻝ ﺟﻬﻨﻤ&#= 65264;'ﺩﺭ ﺯﻣﺎﻥ ﮐﻮﺗﺎﻫ&#= 65264; ﺭﻧﺠﻬﺎﻯ ﭼﻨﺪ ﺳﺎﻟﻪ ﺭﺍ ﺍﺣﺴﺎس ﻣﻴﻨﻤ= 5166;ﻳﻨﺪ. <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻌﻨﻰ ﺍﺣﺴﺎس ﺧﺎﺭﺟﻰ ﺭﺍ' ﻣﺎ ﺩﺭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻴﻢ.ﮐﻪ ﻣ&= #65228;ﻨﻰ ﺁﻥ ﭼﻴﺴﺖ ﻭ ﭼﺮﺍ ﻭ ﭼﻪ ﺑﺎﻳﺪ ﮐﺮﺩ'ﺗﺎ ﻋﮑس ﺍﻟﻌﻤﻞ ﻧ&#= 65208;ﺎﻥ ﺑﺪﻫﻴﻢ.ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﺍﻋﻤﺎﻝ ﺫﻫﻨﻰ ﺩﺭﺍﻧﺴﺎﻥ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ ﻋﻘﻞ ﺑﺸﺮﻯ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭﺍﮔ&#= 65198; ﺍﻧﺴﺎﻧﻰ ﺑﺪﺭﺟﻪ ﺣﻴﻮﺍﻧﻴّﺖ ﺳ= 5240;ﻮﻁ ﮐﺮﺩ'ﺧﻴﻠﻰ ﺭﻧ&= #65184;ﻬﺎﻯ ﺑﺸﺮﻯ ﺭﺍ ﻧﻤﻰ ﻓﻬﻤﺪ'ﻣﮕﺮ ﺩﺭ ﺳﻄﺢ ﺭﻧﺠﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺍﻭ. ﻭ ﺑﺎﻟﻌﮑس ﺑﺎ ﺗﮑﺎﻣﻞ ﻭﺗﻌﺎﻟﻰ ﻋﻘﻞ ﺍﻧﺴﺎﻥ'ﻋﻤﻠﻴ&#= 65166;ﺕ ﺫﻫﻨﻰ ﺑﺮﺍﻯ ﺩ&= #65197;ﻙ ﻣﻌﻨﻰ ﻭ ﻫﺮﺍﻣﮑﺎﻥ ﻋﮑس ﺍﻟﻌﻤﻞ' ﺍﺣﺴﺎس ﺭﻧﺞ ﻭ ﻟﺬﺕ ﺁﻥ ﺑﺸﮑﻞ ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﭘ&= #1587; ﻧﻤﻴﺘﻮﺍﻥ ﺍﺣﻮﺍلی ﺮﺍ ﮐﻪ ﺑﺮﺍﻯ ﺭﻭﺍﻥ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺩﺳﺖ ﻣﻴﺪﻫﺪ' ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺑﺸﺮﻯ ﺩﺍﻧﺴﺖ.ﻭﻟﻰ ﭼﻮﻥ ﺗﻮﻟﺪ ﻧﺴ&= #65190; ﻭﻣﺴﺦ ﺑﺪﺗﺮ ﺩﺭ ﺟﻬﺎﻥ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺻﻮﺭﺕ ﮔﺮﻓﺖ'ﺁ&= #65255;ﮕﺎﻩ ﺭﻧﺞ ﻭ ﻟﺬﺕ ﺭﺧﺪﺍﺩﻫﺎﻯ ﺟﻬﺎﻧﻰ ﺭﺍ'ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺗﺎﺯﻩﻭﺿ&#= 65228;ﻴﻒﺗﺮ ﻗﻬﻘﺮﺍﺋﻰ'ﻭﻳ&#= 65166; ﻗﻮﻯ ﺗﺮ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻭ ﺍﻳﻦ ﻣ= ﺒﺎﺣث ﺭﺍ ﺑﺮﺍﻯ ﺩﺭﻙ = ﺍﺣﻮﺍﻝ ﺭﻧﺞ ﺁﻭﺭﻳﺎ ﻟﺬﺕ ﺁﻭﺭ'ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻄﺮح ﺮﺍ ﻣﻴﮑﻨﻴﻢ. ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗﺮ ﺭﻭﺡ ﺩﺭﺟﻬﺎﻥ ﻧﻮﻋﻰ ﺑﺎﻳﺪ ﺩﺭﻙ ﺑﺮﺣﺴﺐ ﻋ&= #65240;ﻞ ﻧﻮﻋﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺧﻠﺎﺻﻪ ﻋﻘﻞ ﺑﺸﺮﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﮐﺎﺭﺑﺮﺩﻯ ﻨﺪﺍﺭﺩ.ﻭ ﻋﻘﻞ ﺩﻳﮕﺮﻯ ﻟﺎﺯﻡ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ ﻭﻳﺎ ﺩﺭ ﻧﻮﻉ ﺣ= ﻘﻴﺮ ﺗﺮ'ﻣﻴﺘﻮﺍﻥ ﺩﺍﺷﺖ.ﻭ ﺳﺎﻟﻚ ﺍﻣﺮﻭﺯ ﻋﻘﻞ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩﺭﺍ ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ' ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺷﻬﻮﺩﻯﺘﺄﻣﻴ= 5254; ﻣﻴﮑﻨﺪ. ﮐﻪ ﺍﻫﻤﻴّﺖ ﻃﺒﻴﻌﻰ ﻭ ﺍﻟﻬﻰ ﻭ ﺣﻴﺎﺗ&= #65264; ﻣﺴﺄﻟﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺑﺮﺍ&= #65263; ﻣﺎ ﻣﻴﺮﺳﺎﻧﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﻧﻴﺰ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ ﺩﺭﺟﻪﺍﻯ ﺟﻬﻨ&#= 1617;ﻤﻰ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺣﻘﻴﺮﺗﺮ ﺁﻳﻨ&#= 65194;ﻩ ﺧﻮﺩﺭﺍ ﻫﻢ ﺍﮐ&= #65256;ﻮﻥ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺑﺎﺭ ﻣﻨﻔﻰ ﺻﻔﺎﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﻭ ﺳﻨﮕﻴﻦ ﺗﺮ ﻣﻴﮑﻨﺪ. ﺍﮔﺮ ﻃﻔﻠﻰ ﻫﻮﺷﻤﻨﺪ ﻭﺯﻭﺩﺗﺮ ﺁﻣﻮﺯﺵ ﺍﺯ ﻣﻌﻠّﻢ ﻣﻴﮕﻴ= 5198;ﺩ' ﺑﻘﻮﻝ ﺍﻓﻠﺎﻃ&#= 65262;ﻝ ﺗﻌﻠﻴﻤﺎﺕﺗﻮ= 5247;ّﺪ ﭘﻴﺸﻦ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺩ ﻣﻴﺂﻭﺭﺩ.ﻳﻌﻨ&#= 65264; ﺍﺳﺘﻌﺪﺍﺩ ﺑﻴﺸﺘﺮ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﺩﻳﮕﺮ ﺍﻃﻔﺎﻝ ﻣﺎﻧﻨﺪ ﺧﻮﺩ ﺩ&= #65165;ﺭﺩ. ﻭ ﻧﻤﻴﺘﻮﺍﻥ ﺍﻳﻦ ﺍﺳﺘﻌﺪﺍﺩ ﺑﻴﺸﺘﺮ ﺭﺍ ﺑﻬ&= #65198; ﺗﻌﻠﻴﻤﻰ ﮐﺴﺐ &= #64400;ﺮﺩ. ﻣﮕﺮ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﻳﻌﻨﻰ ﺑﺎ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻭﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ'ﮐﻪ ﻋﻘﻞ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺗﺎﺯﻩ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ.ﻃﻔﻞ ﻭ ﺍﻧﺴﺎﻥ ﺑﺎ ﻫﻮ&= #65205;'ﺑﻴﺶﺍﺯ ﻫﻮﺵﮐﻨﻮﻧﻰ ﺧﻮﺩ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻫ&#= 65262;ﺷﻤﻨﺪﻯ ﮐﻨﺪ.ﻭ ﻋﻘﻞ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﺑﺎ ﺩﺭﺟ&= #65258;ﺍﻯ ﺍﺯ ﭘﻴﺸﺮﻓﺖ ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺧﻮﺩ'ﺍﻭﻟﻴﻦ ﻗ&= #65194;ﻣﻬﺎﻯ ﺍﺩﺭﺍﮐﻰ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺍﮔﺮ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ ﺩﺭ ﺩﻭﺭﻩ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﺨﻠﻖ'ﻭﺑﻌﺪ ﺍﺯ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ' ﺑﺪﺭﺟﺎ&= #65175;ﻰ ﭘﻴﺸﺮﻓﺖ ﺍﺯ ﺳﻄﻮﺡ ﻋﻘﻠﻰ ﻓﺼﻮﻝ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﭘس ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﺧﺴﺘﻪ ﺍﺯ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ ﻧﻤﻴﺸﻮﻧﺪ. ﻭ ﺁﺯﺍﺩﻧﺪ ﮐﻪ ﭼ&= #64405;ﻮﻧﻪ ﻭ ﭼﻘﺪﺭ ﺗﻠﺎﺵ ﺑﮑﻨﻨﺪ.ﮐﻪﻫﻤ&#= 65268;ﺸﻪ ﻫﺮﺳﻌﻰ ﺳﻠﻮﮐﻰ'ﻫﻤﺮﺍ&#= 65257; ﺁﺯﺍﺩﻯﺎﺧﺘﻴ= 5166;ﺭ ﺑﻴﺸﺘﺮﺍﻧﺴﺎ= 5253; ﺍﺳﺖ.ﭼﻪ ﮐﺎﻣﻞ = ﺷﺪﻩ ﺑﺎﺷﺪ ﻳﺎ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺷﺪﻩ ﺑﺎﺷﺪ. ﺧﻮﺩ ﭼﻨﻴﻦ ﻣﻴﺨﻮﺍﻫﻨﺪ'ﻭ &= #65267;ﺎ ﻋﻘﻞ ﮐﻨﻮﻧﻰ ﺍﻧﺴﺎﻥ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﭼﻨﻴﻦ ﻣﻴﺨﻮﺍﻫﺪ.ﻭﺑ&#= 65268;ﺶ ﺍﺯ ﻓﻬﻢ ﻭ ﺍﺩﺭﺍﻙ ﻭ ﺍﺣﺴﺎس ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺍﻫﻤﻴّﺖ ﻧﺪﺍﺭﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻧﻈﺮﻳﻪ ﻗﺪﻳﻢ ﺑﺮﺍﻳﻦ &= #65169;ﻮﺩﻩ'ﮐﻪ ﺭﻭﺍﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺠﻬﺎﻥ ﺯ&= #65267;ﺮﻳﻦ ﻣﻴﺮﻭﺩ.ﺍﻟﺒﺘ&#= 65258; ﺯﻳﺮ ﺯﻣﻴﻦ ﺩﺭ ﻗﺒﺮ ﺟﺎﻯ ﺗﻦ ﺍﺳﺖ ﻧﻪ ﺭﻭﺡ.ﻭﻟﻰ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﮔﺎﻫﻰ ﺩﺭ ﺍﻃﺮﺍﻑ ﻗﺒﺮ ﺑﺮﺍﻯ ﻳﻚ ﻫﻔﺘ&= #65258; ﻗﺎﺑﻞ ﺩﻳﺪﻥ ﺍﺣﺘﻤﺎﻟﻰ ﻣﻴﮕﻮﻳﻨﺪ.ﻭﻳ&#= 65166; ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮑﻮﺕ ﻧﺎﻣﺮﺋﻰ ﻣﺠﺎﻭﺭ ﻫﻤﻴﻦ ﺟﻬﺎﻥ ﻧﺎﺳﻮﺕ ﻣﺘﻠﺎﺷﻰ ﻣﻴﺸﻮﺩ.ﻭﻳﺎ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻣ&= #65184;ﺪﺩ ﻧﻮﻋﻰ' ﺑﺮﺣﺴﺐ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺗﺸﮑﻴﻞ ﻣﻴﮕﺮﺩﺩ.ﻭ ﻳﺎ ﺩﺭ ﺩﻭﺭﻩ ﺣﻤﻞ = ﻣﺎﺩﺭ'ﭼﻨﻴﻦ ﻧﻘﺶ ﻣﻠﮑﻮﺗﻰ ﺭﻭﺍﻥ ﻣﻄﺮﺡ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ ﺗﻦ ﺃﺗﻤﻰ ﻭ ﺭﻭﺍﻥ ﺃثیرﻯ'ﺯﻳﺮ ﻧﻄﺮ ﻭﺗﺪﺑﻴﺮ ﺭﻭﺡ ﻣﺪﺑّﺮ ﻃﻔﻞ ﺍﺳﺖ.ﮐﻪ ﺧﻮﺩ ﻣﺎﻫﻴّﺖﺟﻬﺎA= 253; ﺗﺤﺖ ﺃثیرﻯ ﺩﺍﺭﺩ'ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒﺎﺷﺪ.ﻟﺬﺍ ﺭﻭﺡ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﭘس ﺍﺯ ﻣﺮﮒ'ﺩﺭ ﻫﻤﻴﻦ ﺳﻄﺢ ﺯﻣﻴﻦ ﻭﻣﻠﮑﻮ&#= 65173; ﻧﺎﻣﺮﺋﻰ ﺁﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ ﺍﺯ ﻧﻮﺭ ﺧﻮﺭﺷ&= #65268;ﺪ ﻭﻫﺮ ﻧﺎﺭ ﻭﻧﻮﺭﻯ ﻣﻴﺴﻮﺯﺩ.ﺯﻳﺮ&#= 65165; ﺗﻦ ﻣﺤﺎﻓﻆ ﺍﺯ ﺍﺷﻌّﻪ ﻣﺮگ ﺒﺎﺭ ﺧﻮﺭﺷﻴﺪ'&= #65261; ﺍﺻﻄﻠﺎﺣﺎ ﺭﺍﺩﻳﻮ ﺃﮐﺘﻴﻮ ﺭﻧﺞ ﻣﻴﺒﺮﺩ. ﮐﻪ ﺣﺎﺿﺮ ﺑﻘﺒﻮﻝ &= #65255;ﺴﺦ ﺑﺪﺗﺮ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﺸﻮﺩ. ﺗﺎ ﺑﺎ ﺗﻦ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ ﻧﺴﻮﺯﺩ'ﻭ&= #65247;ﻮ ﺭﻧﺠﻬﺎﻯ ﺯﻧﺪﮔﻰ ﭘﺮﻋﺬﺍﺏ ﻧﻮﻋ&#= 65264; ﺩﺭ ﺟﻬﺎﻥ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﻣﺎ ﺭﻭﺡ ﺍﻟﻬ&= #65264; ﺷﺪﻩ ﺷﺎﻫﺪﺍﻥ ﻣﺮﺍﺗﺐ ﺍﻭﻟﻴﻪ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﮐﻪ ﺑﻨﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪﺵﻫﻢ ﻧﺮﺳﻴﺪﻩﺍﻧﺪ'&#= 65197;ﻭﺣﺸﺎﻥ ﺑﺎﺯ ﺩﺭﻣﻠﮑﻮ&#= 65173; ﻭ ﺳﻄﻮﺡ ﺑﺎﻟﺎ&= #65175;ﺮ ﺁﻥ'ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺩﺭﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺁﻣﺎﺩﻩ ﻣﻴﮕﺮﺩﻧﺪ.ﭼﻪ &= #65235;ﻮﺭﻯ ﺑﺎﺷﺪ' ﻭ ﻳﺎ ﺩﺭﺑﺮﺍﺑﺮ ﻫﺮ ﺷﻬﻮﺩﻯ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻬﺸﺖ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭﻟﻰ ﺍﻳﻦ ﺭﺍ ﺩﺭﺳﺖ&= #65175;ﺮ ﻣﻴﺪﺍﻧﻴﻢ'ﮐﻪ ﻓﻮﺭﺍ ﺑﺠﻬﺎﻥ &= #65251;ﺘﻮﻟﺪ ﻣﻴﺸﻮﻧﺪ.ﮐﻪ ﺳ&= #65220;ﻮﺡ ﻣﺪﺑّﺮ ﺑﺸﺮﻯ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﻭﺗﻌﻠﻴﻢ ﺍﻳﻦ &= #65165;ﺭﻭﺍﺡ ﻧﺴﺒﺘﺎ ﻣﻮﻓﻖ ﺩﺭ ﭼﻨﺪ ﺷﻬﻮﺩ = ﺧﻮﺩ' ﺑﺘﻮﺍﻧﺪ ﺑﺸﻬﻮﺩﺑﺮﺗﺮ ﻭ ﻳﺎ<span lang=3DAR-SA d= ir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﺮﺳﺪ. ﺁ= ﻧﮕﺎﻩ ﺍﺯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ'ﻭ ﺷﺶ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍﻥ ﻗﺎﺋ&#= 65250;'ﺩﺭ ﺯﻳﺮ ﺳﻄﺢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ. ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﻣﺘﻔﺎﻭﺕ ﺁﻥ ﺑﺮﺣﺴﺐ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺗﮑﺎﻣﻠﻰ ﻭﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻧﻰ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﮐﺎﻣﻞ ﺷﺪﻩ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﺒﺤث ﺿﺪ ﻭﺗﻀﺎﺩ'ﮐﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻯ ﻧﻘﺶ ﻣﻬ&= #65252;ّﻰ ﺩﺍﺭﺩ'ﺩﺭ ﻋﺮﻓﺎﻥ ﻗﺪﻳﻢ ﻭﺩﺭﻓﻠﺴﻔﻪ'ﮐ&#= 65166;ﺭﺑﺮﺩﻫﺎﻯ ﺯﻳﺎﺩﻯ ﺩﺍﺷﺘ&#= 65258; ﻭ ﺩﺍﺭﺩ.ﮐﻪ ﺩﺭ ﻓﻴﺰﻳﻚ ﺃﺗﻤﻰ'ﺑﺮﺧﻰ ﺗﺮﮐﻴﺒﺎﺕ ﺻﺪ ﮔﺎﻧﻪ ﺩﺍﺧﻞ ﻫ&= #65204;ﺘﻪ ﺃﺗﻢ ﺭﺍ ﺍﺯ(ﺿﺪ ﻣﺎﺩﻩ)ﻣﻴﮕﻮﻳ&#= 65256;ﺪ.ﻳﻌﻨﻰ ﻣﺎﻫﻴﺘﻰ ﮐﻪ ﭼﻮﻥ ﺑﺎ ﻣﺎﺩﻩ ﺗﺮﮐﻴﺐ ﺷﻮﺩ' ﻫﺮ ﺩﻭ ﻧﻴﺴﺖ ﻣﻴﺸﻮﻧﺪ. ﻭ ﻳﺎ= ﺑﺠﻬﺎﻥ ﻣﺎﻫﻮﻯ ﻭﻣﺎﺩﻯ ﺭﻗﻴﻖ ﺗﺮ ﺍﺯ ﺟﻬﺎﻥ ﺃ= ثیرﻯ ﺧﻮﺩ ﻣﻴﺮﻭﻧﺪ. ﺍﻣﺎ ﺿﺪ ﺩﺭ ﺍﺑﻌﺎﺩ ﺑﺎﻟﺎ&#= 65175;ﺮ'ﭼﻮﻥ ﺿﺪ ﺗﻦ ﻳﺎ ﺭﻭﺍ= ﻥ ﺍﻣّﺎﺭﻩ' ﻫﻤﺎﻥ ﻧﻔس ﻭ ﺭﻭﺍﻥ ﻧﻘّﺎﺩ &#= 65191;ﻮﻳﺸﺘﻦ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻣﺎ ﺍﺯ ﺿﺪ ﻣﺎﺩﻯ به (ﺿﺪﻫﺎﻯ ﻣﻌﻨﻮﻯ) ﻣﻴﺮﻭﻳﻢ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻧﻔس ﺍﻣّﺎﺭﻩ ﺧﻮﺩ= 5197;ﺍ ﺑﻨﻔس (ﻣﻄﻤﺌﻨّﻪ) ﻭﺷﺎﻫﺪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ ﺧﻮﺩ ﺗﺒﺪﻳﻞ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺿﺪ ﺭﻭﺍﻥ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺣﻴﻮﺍﻧ= 5264; ﺍﻭﻟﻴﻪ ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻳﺎ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ' ﺑﻨﻔس ﻭﺭﻭﺍﻥ ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪﻩ (ﻣﻠﻬﻤﻪ) ﻣﻴﺮﺳﻨﻨﺪ. ﮐﻪ ﻋﻤﻠﺎ ﺷﺎﻳﺴﺘﻪ ﻋﻮﺍ&#= 65247;ﻢ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻭ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ' ﻭ ﻣﻮﻗ= ﺘﺎ ﺑﺎﺯ ﺩﺭ ﺗﻦ ﻗﺒﻠﻰ ﺧﻮﺩ ﭼﻮ&= #65253; ﻗﺒﺮﻯ ﻣﺪﻓﻮﻥ ﻣﻴﮕﺮﺩﺩ.ﺗﺎ ﺑﺎ ﻣﺮﮒ ﻃﺒﻴﻌﻰ ﺭﻭﺡ ﺁﻧﺎﻥ ﺁﺯﺍﺩ ﮔ&= #65198;ﺩﺩ.ﺩﺭ ﻫﺮﺣﺎﻝ ﺩﺭ ﻣﻔﻬﻮﻡ ﺗﮑﺎﻣ&#= 65246; ﻫﺮ ﭼﻴﺰﻯ'ﻭ ﺩﺭ ﻫﺮ ﺳﻄﺤﻰ ﺍﺯ ﻭﺟﻮﺩ' ﺿﺪﻯ ﺩﺍ= ﺭﺩ.ﮐﻪ ﺁﻧﺮﺍ ﺑﻬﺘﺮ ﻣﻴﮑﻨﺪ ﻭﻳﺎ ﺿﺪ ﺑﺪﺗﺮﻯ ﺩﺍ&= #65197;ﺩ' ﮐﻪ ﺭﻭﺡ ﺭﺍ ﺣﻘﻴﺮ ﺗﺮ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. ﻭ ﻣﺎﻧﻨﺪ ﻧﻴﺮﻭﻯ ﻣثبت A= 261;ﻣﻨﻔﻰ ﺟﺮﻳﺎﻥ ﺑﺮﻕ ﮐﻪ ﺿﺪ ﻫﻢ ﻫﺴﺘﻨﺪ' ﻭ ﻣﻌﺪﻭﻡ ﺷﺪﻧﻰ ﻧﻴﺴﺘﻨﺪ.ﻭﻟﻰ (= ﺍﻧﺮﮊﻯ ﺯﺍ) ﺑﺮﺍﻯ ﮐﺎﺭﺑﺮﺩ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﻧﮑﺘﻪ ﻣﻬﻢ ﻭﻧ&= #65166;ﻓﻬﻤیدﻧﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ<sp= an dir=3DLTR><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>'<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 400;ﻪ ﭼﮕﻮﻧﻪ ﺩﻭ ﺿﺪ ﮐﻨﺎﺭ ﻫﻢ' ﺑﺎ ﻫﻢ ﺩﺭ ﺃﺗﻢ ﻭ ﻳﺎ ﺑﺪﻧﺒﺎﻝ ﻫﻢ ﺩﺭ ﺳﻠﻮﻙ ﻭ ﻣﺘﻮﺍﻟﻴﺎ' ﺟﺎ ﺑﺠﺎ ﺷﺪﻥ ﺑﻴﮑﺪﻳﮕﺮ ﺷﻮﺩ.ﺩﺭﺟﺮﻳﺎ&#= 65253; ﺍﻟﮑﺘﺮﻳﺴﻴﺘ= 5258; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎﻫﻢ ﺑﺎﺷﻨﺪ'ﻳﺎ ﺑﺎﻫﻢ ﻫﻤﮑﺎﺭﻯ ﻭ ﻣﮑﻤّﻞ ﻫﻢ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ &= #65183;ﺰ ﺍﻳﻨﮑﻪ ﺁﻧﺮﺍ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﺍﻟﻬﻰ ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﺳﺮﺍﺳﺮ ﻫﺴﺘﻰ ﺗﻤﺎﻣﺎ ﻣﻌﺠﺰﺍﺕ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﺩﺭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻫﺴﺘﻰ ﭼ&#= 65268;ﺰﻯ ﻫﻢ ﻏﻴﺮ ﺧﺪﺍﻭ&= #65255;ﺪ ﻧﻴﺴﺖ.ﻭ ﺑﻘﻴﻪ ﻭﺳﺎﺋﻞ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺻﻔ= 5166;ﺕ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺩﺍﺭﻧﺪ ﺧﻮﺩﺭ&#= 65165; ﺑﺨﺪﺍﻭﻧﺪ ﻧﺰﺩﻳﮑﺘﺮ ﻣﻴﮑﻨﻨﺪ. ﺯﻳﺮ&= #65165; ﻫﺮ ﺿﺪﻯ ﻭ ﻧﻘﻴﺾ ﺁﻥ'ﺗﻘﺮﻳﺒﺎ ﻫ&= #65250; ﺯﻭﺭ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﺎﻫﻢ ﺍﺩﺍﻣﻪ ﻭﺟﻮﺩ &= #65251;ﻴﺪﻫﻨﺪ. ﻭﻟﻰ ﻧﻘﻴﺾ ﺯﻭﺭﻣﻨﺪ ﺗﺮ ﺿﺪ ﺧﻮﺩﺭﺍ ﺩﺭ ﮐﻨﺘﺮﻝ ﺧﻮﺩ ﻣ&= #65268;ﮕﻴﺮﺩ'ﮐﻪ ﺩﺭ ﻣﻮﺭﺩ ﺍﺟﺴﺎﻡ ﻣﺎﺩﻯ ﻣﻴﮕﻮﺋﻴﻢ.ﺭﻭ&#= 65185; ﻗﻮﻯ ﺗﺮ ﺍﺭﻭﺍﺡ ﺿﻌﻴﻒ ﺗﺮ ﺃﺗﻤﻰ ﻭ ﻣﻮﻟﮑﻮﻟﻰ ﺭﺍ ﺩﺭ ﻃﻠﺴﻢ ﺧﻮﺩ ﺍﺳﻴﺮ ﻣﻴﮑﻨﺪ'ﻭﮔﻬﮕ&#= 65166;ﻩ ﻋﻮﺽ ﻣﻴﮑﻨﺪ.ﻭ ﻳﺎ ﺑﺮﺍﻯ ﺭﻭﺡ ﻭﻧﻔس ﻟﻮﺍﻣﻪ &#= 65165;ﻧﺴﺎﻥ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ'ﻗﻮﻯ ﺗﺮ ﻭ ﺑﺎ ﺗﻘﻮﺍ ﻭ ﺗﻘﻮﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﺑﻴﺸﺘﺮ' ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﮐﻨﺘﺮﻝ ﻧﻔس ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﺑﻨﻤﺎﻳﺪ.ﮐﻪ ﺩﺭ ﺳﺎﻟﻚ ﺍﻳﻦ ﺗﻮﻓﻴﻖ' ﺍﻭﺭﺍ = ﺑﻨﺠﺎﺕ ﻣﻴﺮﺳﺎﻧﺪ.ﻭﺩ&#= 65197; ﺍﻧﺴﺎﻥ ﻣﻨﺎﻓﻖ ﻭﻏﻴﺮ ﺻﺎﺩﻕ ﺩﺭ ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐ&#= 65264;'ﺑﺎﺯ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺑﺮ ﺭﻭﺍﻥ ﻟﻮﺍﻣﻪ ﻭ ﻋﻘﻞ ﻣﺘﻮﺟّ&#= 65258; ﺷﺪﻩ ﺑﻤﺮﺍﺗﺐ &= #65227;ﻘﻠﻬﺎﻯ ﺑﺎﻟﺎﺗﺮ'ﮐﻪ ﺯﻣﺎﻧﻰ ﺿﻌﻴﻒ ﺑﻮﺩ' ﺑﺎﺭﺩﻳﮕ&= #65198; ﺟﺎﻧﻰ ﮔﺮﻓﺘﻪ'ﻭ ﺑﺮ ﺭﻭﺍﻥ ﻟﻮﺍﻣﻪ&#= 65231;ﺎﻟﺐ ﻣﻴﮕﺮﺩﺩ.ﮐﻪﺳ&#= 65166;ﻟﻚ ﻣﻨﺎﻓﻖ ﻭ ﭘﻴﻤﺎﻥ ﺷﮑﻦ ﻭ ﻣﻘﺘﺼﺪ ﮐﻢ ﮐﺎﺭ ﻣﻴﮕﺮﺩﺩ.ﺗﺎ ﻋﺎﻗﺒﺖ ﺍﺯ ﺯﻣﺮﻩ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺳﺎﻟﮑﺎ= 5253; ﺑﻴﺮﻭﻥ ﺭﻓﺘﻪ' ﺑﺪﺗﺮ ﺍﺯ ﺑﺪﻳﻨﺎﻥ ﻭ ﺑﻰ = ﺩﻳﻨﺎﻥ' ﻗﻬﺮﺍﻫﺎﻯ ﻧﺴ&#= 65190; ﻭﻣﺴﺦ ﻣﺠﺎﺯﺍ&#= 65173; ﺍﻟﻬﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;' ﭘﻴﻤﺎﻥ ﻧﺒﺴﺘﻦ ﺑﻬﺘﺮ ﺍﺯ ﭘﻴﻤﺎﻥ ﺑﺴﺘﻦ ﻭ ﭘﻴﻤﺎ&= #65253; ﺷﮑﺴﺘﻦ ﺍﺳﺖ. ﺍ= ﮔﺮ ﺳﺮﺑﺎﺯﻯ ﺑﺠﺒ&#= 65260;ﻪ ﻧﺮﻭﺩ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ'ﮐﻪ ﺑﺠﺒﻬﻪ ﺑﺮﻭﺩ ﻭ ﺩﺭ ﺑﺮﺍﺭ ﺩﺷ= ﻤﻦ ﻓﺮﺍﺭ ﮐﻨﺪ. ﻭ ﺁﻧﮕﺎﻩ ﺑﺘﻤﺎ&#= 65249; ﺟﺒﻬﻪ ﻭ ﺳﺮﺑﺎﺯﺍﻥ ﺩﻳﮕﺮ ﺁﺳﻴﺐ ﺭﺳﺎﻧﺪﻩ ﺍﺳﺖ. = ﻭ ﺑﻘﻮﻝ ﺳﻘﺮﺍﻁ <= span style=3D'mso-spacerun:yes'> ﺁﻧﭽﻪ (&= #65251;ﻴﺮﻧﺪﻩ) ﻫﺴﺖ'ﭼﻪ ﻗﺪﺭﺗﻰ ﺑﺮﺍﻯ ﺯﻧﺪﻩ ﮐﺮﺩﻥ ﺩﺍﺭﺩ؟ﻭ ﻳﺎ ﺑﻘﻮﻝ ﻣﺤﻤﺪ' ﺁﻧﭽﻪ ﺗﻮﺭﺍ ﻣﻨﺤﺮﻑ ﻣﻴﮑﻨﺪ'ﭼﮕﻮﻧ&#= 65258; ﻗﺪﺭﺕ ﻫﺪﺍﻳﺖ &= #65175;ﻮﺭﺍ ﻣﻴﺘﻮﺍﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؟ ﻣﺒﺎﺣ= 579; ﻣﺬﮐﻮﺭ' ﭼﻮﻥ ﺩﻳﮕﺮ ﺍﺻﻮﻝ ﻭﻣﻔﺎﻫﻴﻢ ﻓﻠ&#= 65204;ﻔﻰ'ﻧﻴﺎﺯ ﺑﺒﺮﺳﻰ ﺟﺪﺍﮔﺎﻧﻪ ﺩﺍﺭﺩ.ﮐﻪ ﺍﻧﺴﺎﻥ ﻣﺤﻘّﻖ ﺗﻨﻬﺎ ﺩﺭ ﺻﻮﺭﺕ ﻫﺪﻑ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻴﺘﻮﺍﻧﺪ ﻧﺘ&#= 65166;ﻳﺞ ﺩﺭﺳﺘﻰ ﺍﺯ ﻣﺒﺎﺣث ﻓﻠﺴﻔﻰ ﺑﮕﻴﺮﺩ.ﻭﺍﻟّ= 5166; ﺍﻧﺤﺮﺍﻓﺎﺕ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ'ﻏﻴﺮﺳ&#= 65166;ﻟﮑﺎﻥ ﺭﺍ ﺑﻬﻤﺎﻥ ﺣﻘﺎﺭﺗﻬﺎ ﻣﻴﺒﺮﺩ'ﮐﻪ ﺭﻭ&= #65165;ﻥ ﺁﻟﻮﺩﻩ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﻃﺎﻟﺐ ﺁﻥ ﺍﺳﺖ. ﻭﻳﺎ ﺪﺍﻧﺴﺘﻪ ﻭﻧﺎﺧﻮﺍﺳﺘﻪ &#= 65219;ﺎﻟﺐ ﺁﻥ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﻓﺮﺻﺖ ﺗﺠﺪﻳﺪ &= #65255;ﻈﺮ ﻭ ﺟﺒﺮﺍﻥ ﺳﻠﻮﮐﻰ ﺍﺣﺘﻤﺎﻟﻰ ﺑﺮﻭﺍﻥ ﺁﻟﻮﺩﻩ ﻟﺒﺮﻳﺰ ﺍﺯ ﮔﻨ&= #65166;ﻩ ﻭ ﻓﺴﺎﺩ ﻭﮐﻤﺒﻮﺩ ﻭ ﺍﻧﺤﺮﺍﻑ ﻧﻤﻴ&#= 65194;ﻫﺪ. <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻣﺎ ﺑﺤث ﮐﺎﺭﻣﺎ ﺷﺪﻥ ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺠﻬﺎﻥ'ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﻬﺘ&#= 65198; ﻳﺎ ﺑﺪﺗﺮ'ﮐﻪ ﺍﮔﺮ ﻓﻠﺴﻔﻰ ﻫﻢ ﺑﺎﺷﺪ'ﺑﺎﺯ ﻋﺮﻓﺎﻧﻰ ﻣﻬﻤﻰ ﺍﺳﺖ. ﮐﻪ ﻣﺮﺯ ﺑﻴﻦ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺧ&#= 65262;ﺷﺒﺨﺖ ﺑﻬﺸﺘﻰ'ﻭﺍﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﺑﺎ ﺷﻘﺎﻭﺕ ﻭ ﺭﻧﺞ ﺟﻬﻨّﻤﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻣﺎ ﺑﻴﺸﺘﺮ ﺑﺪﺍﻥ ﺗﻮﺟّﻪ ﻣﻴﮑﻨ= 5268;ﻢ. ﻭ ﺍﮔﺮ ﺗﮑﺮﺍﺭﻯ ﻫﻢ ﺻ&= #65262;ﺭﺕ ﺑﮕﻴﺮﺩ' ﺑﺎﺯ ﻫﻤﺎﻥ ﺩﺍﺳﺘﺎﻥ ﻋﺸﻖ ﺍﺳﺖ' ﮐﻪ ﻫﺮﭼﻪ ﺗﮑﺮﺍﺭ ﺷﻮﺩ' ﺑﺎﺯ ﺗﺎﺯﻩ ﻭ ﺷﻨﻴﺪﻧﻰ ﻭ ﺩﻟ&= #64381;ﺴﺐ ﻭ ﺁﻣﻮﺯﻧﺪﻩ ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ ﺑﻰ ﺍﺳﺘﻌﺪﺍﺩ&#= 65259;ﺎ ﻭ ﺩﺍﺭﻧﺪﮔﺎﻥ ﻧﻔﺮﺕ ﺍﺯ ﺷﻨﻴ&= #65194;ﻥ ﺩﺍﺳﺘﺎﻥ ﻋﺸﻖ'&= #65267;ﺎ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ' ﺧﺴﺘﻪ ﻭﺁﺯﺭﺩﻩ ﻣﻴﺸﻮﻧﺪ.ﮐﻪ(ﻋ&= #65208;ﻖ ﺑﺎ ﻧﻔﺮﺕ ﻣﻨﻔ&= #65264;)ﻭ ﺳﺮﺍﺯﻳﺮﻯ ﺟﻬﻨّﻤﻰ ﺭﺍ'ﺑﺮ( ﻋﺸﻖ ﻣثبت ﺗﮑﺎﻣﻠʌ= 64;)ﻭ ﺑﺎﻟﺎﺗﺮ ﺗﺮ ﭘﺮﺳﺘﻴﺪﻥ ﺗﺮﺟﻴﺢ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﻣﻬﻢ ﺍﻳﻨﮑﻪ ﺑﺪﺍﻧﻴﻢ (ﮐﺎﺭﻣﺎ) ﻭ ﺑﺎﺯﮔﺸﺖ ﻣﺠﺪ&#= 65193; ﺑﺠﻬﺎﻥ'ﻳﺎ ﻫﻤﺎﻥ ﻣﻌﺎﺩ ﻭ ﻗﻴﺎﻣﺖ ﻭ ﻗﻴﺎﻡ ﺳﺮﭘﺎ ﺷﺪﻥ ﻭ ﺑﺮﺧﻮﺍﺳﺘﻦ ﭘس ﺍﺯ ﺗﻮﻟﺪ ' ﺩﺭ ﻫﻤﺎﻥ ﻧﺴﺦ ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﻧﻴﺴﺖ.ﻳﺎ ﺑﺪﺗﺮ ﺩﺭ(ﻧﺴﺦ = ﺑﺪﺗﺮ)ﺑﺸﺮﻯ'ﮐ&= #65258; ﺍﺻﻄﻠﺎﺣﺎ ﺗﻨ&#= 65166;ﺳﺦ دﻣﻴﮕﻮﻳﻨﺪ' ﻭ ﻳﺎ ﺩﺭ(ﻧﺴﺦ ﺑﻬ= ﺘﺮ) ﺑﺸﺮﻯ'ﮐﻪ ﺷﺎﻫ&= #65194;ﺍﻥ ﺷﻬﻮﺩ ﺗﺎﺯﻩ ﺑﺮﺗﺮ ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ'ﻭ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮﻩ ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ'ﮐﻪ ﺗﻮﺍﻥ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264;'ﻭ ﮐﺴﺐ ﺷﻬﻮﺩ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭ ﻳﺎ ﺷﺎﻫﺪﺍﻥ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس 'ﮐﻪ ﭘس &= #65165;ﺯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺑﺠﻬﺎﻥ &= #65251;ﻌﺎﺩ ﻭ ﺑﺎﺯﮔﺸﺖ ﺩﺍﺭﻧﺪ.ﻭ ﻗﻴﺎﻣﺖ ﺁﻧﺎﻥ ﻫﻨﮕﺎﻡ ﺷﻬﻮﺩ &= #65255;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﻳﺎ ﻗﻴﺎﻡ ﭘس ﺍﺯ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﮐﻪ ﺩﺭ ﺍﺳﺘﻌﺪﺍﺩ ﻭﺩﺭ ﺭﻭﺯ ﺳﻮﻡ ﺑﺎ ﻣﺎﺩﺭ ﺗﻔﺎ&= #65259;ﻢ ﻭﺻﺤﺒﺖﻣﻴﮑﻨ= 5256;ﺪ.ﺯﻳﺮﺍ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﺑﺸﺮﻯ ﺭﺍﺩﺍﺭﻧﺪ.ﮐﻪ &= #65251;ﻴﮕﻮﻳﻢ ﺩﺭ ﺷﺶ ﺳﺎﻟﮑﻰ ﺍﺯ ﺩﺍﻧﺸﮕﺎﻩ &= #65169;ﻴﺴﺖ ﮐﻠﺎﺳﻪ ﻓﺎﺭﻍ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﻟﺘﺤﺼﻴﻞ ﻣﻴﺸﻮﻧﺪ.ﮐﻪ ﺩﺭ ﺍﺣﻮﺍﻟﻰ ﺷﺨﺼﻰ ﭼﻨﺎﻥ ﺩ&= #65267;ﺪﻡ ﻭﻣﻌﺘﻘﺪ ﺷﺪﻡ.ﻭ ﺍﻳﻨﮑﻪ ﺳﺮﺍﺳﺮ ﮐﻬﮑﺸﺎﻥ ﺭﺍ ﺟ&= #65262;ﻟﺎﻥ ﻣﻴﺪﻫﻨﺪ. ﺑﺎ ﺁﻥ ﻋﻈﻤﺖ ﻓﺮﻫﻨﮕﻰ ﻭ ﻋﻠﻤﻰ ﻭ ﺑﻬﺪﺍﺷﺖ ﻭ ﺗﻐ&= #65196;ﻳﻪ ﻭ ﭘﺎﻧﺼﺪ ﺳﺎﻝ = ﻋﻤﺮ ﮐﺮﺩﻥ'ﮐﻪ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧ&#= 65256;ﺪ ﺑﻤﻘﺎﻡ ﺗﮑﺎﻣﻠﻴﻮﺷﻬ= 5262;ﺩﻧﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻭﺣﺘﻰ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﮐﻪ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197;<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 203;ﺎﻝ ﺑﻌﺪ' ﺑﺎﺯ ﺩﺭ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮﻯﺪﺭ ﺟﻬﺎﻥ ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕﺮ ﻣﺘﻮﻟﺪ ﮔﺮﺩﻧﺪ.ﺍﻣﺎ ﺗ&= #65256;ﺎﺳﺨﻰ ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ ﻭ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩﻯ ﻣﻴﮕﻮﻳﻨﺪ' ﺗﻨﻬﺎ ﺍﺯ ﻟﻔﻆ ﺗﻨﺎﺳﺦ ﻣﻴﮕﻮ&#= 65267;ﻨﺪ.ﻭﺍﻟّﺎ ﺍﻧﻮﺍﻉ ﺗﻨﺎﺳﺦ ﺗﻮﺻﻴﻔﺎﺕ ﻣﺨ&#= 65176;ﻠﻒﺩﺍﺭﻧﺪ. ﺩﺭ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ'ﺗﻨﺎﺳ&#= 65190; ﮔﻮﺋﻰ ﺭﻭﺡ ﺩﻳﮕﺮﻯ ﺩﺭ ﺗﻦ ﺑﻴﻤﺎﺭ ﻭﺍﺭﺩ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺩﻳﻮﺍﻧﻪ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﺍﺭ ﺧﻮ&#= 65165;ﺳﺘﻪ ﺭﻭﺡ ﻣﺘﺠﺎﻭﺯ ﺭﺍ ﻋﻤﻞ ﻣﻴﮑﻨ&= #65256;ﺪ. ﻭﻳﺎﺑﺎﻟﻌﮑس = 5197;ﻭﺍﻥ ﺑﻴﻤﺎﺭ ﺑﺪﺭﺟﻪﺍﻯ ﺷﻔﺎ ﻣﻴﺮﺳﺪ'ﮐﻪﮔﻮ&#= 65163;ﻰ ﺭﻭﺍﻧﻰ ﺩﻳﮕﺮﻯ ﻳﺎﻓﺘﻪ.ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺳﺎﻟﮑﺎﻥﻨﻴﺰ ﻣﺮﺍﺗﺐ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩﺭﺍ' ﺗﺒﺪﻳﻞ ﺑﺮﻭﺍ&#= 65253; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﭼ&#= 65262;ﻥﺸﻬﻮﺩ ﺑﺮﺗﺮ ﻣﻴﺎﺑﻨﺪ.ﺩﺍﺳ&#= 65176;ﺎﻥﺎﻓﺴﺎﻧﻪʋ= 93;ﺭﺍﮐﻮﻟﺎ ﮐﻪﺍﻧﺴﺎﻥ ﺑﺎ ﺩﻳﺪﻥ ﻧﻮﺭ ﻣﺎﻩ ﺧﻮﻥ ﺧﻮﺍﺭ ﻣﻴﺸﻮﺩ.ﻭ ﺑﻌﮑس ﺁﻥ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ ﺑﻨﻮﺭ ﺑﺪﺭ ﻣﻨﻴﺮ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻣﻴﺮﺳ= 5194;'ﮐﻪ ﻧﺎﮔﺎﻩ ﺍﺯ ﺣﻴﻮﺍﻧﻴّﺖ ﺑﺎﻟﻮﻫﻴّﺖ ﺧ= 5262;ﺩ ﻣﻴﺮﺳﺪ.ﻭ ﻳﺎ ﺑﺎﻟﺄﺧﺮﻩ ﻣﺎ ﺍﺯ ﻧﺴﺦ ﺑﺪﺗﺮ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺑﺮﺍﻯ ﻳﻚ ﺭﻭﺡ = ﺑﺸﺮﻯ ﻣﻴﮕﻮﺋﻴﻢ'ﮐﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧﮑﺮﺩﻩ'ﻭ ﺑﻴﺸ&= #65176;ﺮ ﮔﻨﺎﻩ ﮐﺎﺭﻯ ﻭ = ﻓﺴﺎﺩ ﻭ ﺍﻧﺤﺮﺍﻑ ﻭﺗﻠﻨﺒﺎﺭﻯ اﺯ ﻋﻘﺪﻩﻫﺎ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺍﻧﺒﺎﺷﺘﻪ ﮐﺮﺩﻩ ﺍﺳﺖ .<o:p></o:p></spa= n> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺟﺴم ﻴﺎ ﺗﻦ ﻭ ﺑﺪﻥ ﺍ= ;ﻧﺴﺎﻥ ﻧﻴﺰ ﺗﺎﺑﻊ ﺭﻭ&= #65165;ﻥﻮﻳﺎﻧﻔس ﻭﺟﺎﻥ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻣﻨﺘ&= #65260;ﺎ ﻧﻔس ﺍﻣّﺎﺭﻩ ﺍﺯ ﻣﺤﻞ ﻋﻘﺪﻩﻫﺎ ﻭﮐﻤﺒﻮﺩﻫﺎ' ﻭ ﺟﻬﻞ ﻭ ﻫﻮﺳﻬﺎ ﻭ ﻣﻴﻞ ﺫﺍﺗﻰ ﺑﺤﻘﺎﺭﺗﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭﺍﻧﻮﺍﻉ ﺣﻘﻴﺮ ﮔﺬﺷﺘﻪﻫﺎ' ﺧﻮﺩ ﺑﺮ ﺟﺴﻢ ﻓﺮﻣﺎﻥ ﻣﻴﺪﻫﺪ. ﻭ ﺫﻫﻦ ﻭ ﺍﻋﺼﺎﺏ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺑﺴﺘﻪ'ﻭﺗﺮﺷّ= 5188;ﺎﺕ ﻓﺮﺍﻭﺍﻥ ﻭﻋﺠﻴﺐ ﺍﻋﻀﺎﻯ ﻣﺬﮐﻮﺭ'ﻣﻨﺤﺮ &= #65169;ﺤﺮﮐﺎﺕ ﻭ ﻋﮑس ﺍﻟﻌﻤﻞ ﻫﺎ'ﻭ ﻣﻨﺠﺮ ﺑﺘﻔﮑﺮﺍﺕ ﻧﺎﺩﺭﺳﺖ ﻭﺧﻄﺎﻫﺎﻯ ﮔﻔﺘﺎﺭﻯ ﻭ ﮐﺮ&= #65193;ﺍﺭﻯ ﻭ ﻏﻴﺮﻩ ﻣﻴﮕﺮﺩﺩ. ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﻚ ﮐﻪ ﺧ= ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻭﮐﻨﺘﺮﻝ ﻧﻔس &#= 1605;ی ﻨﻤﺎﻳﺪ'ﺑﺎ ﮐﻤﻚ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺍﺩﺭﺍﮐﺎﺕ ﺧﺎﺹ ﺍﺯﺧﺎﺭﺝ ﻣﺎﺩﻯ'ﻭﺣﺘﻰ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺧﻄﺎﮐﺎﺭ ﻳﺎ ﺩﺭﺳﺘﮑﺎﺭ ﺩﻳﮕﺮﻯ ﺑﺬﻫﻦ &= #65203;ﺎﻟﻚ ﻣﻴﺮﺳﺪ' ﺑﺮﺩﺍ&= #65207;ﺖ ﻭﻣﻌﻨﻰ ﺗﮑﺎﻣﻠﻰ ﻣﻴﻴﺎﺑﺪ.ﻭﺍﻟ&#= 1617;ﺎ ﻣﻨﺤﺼﺮﺍ ﺍﺣﺴ&#= 65166;ﺳﺎﺕ ﺧﺎﺭﺟﻰ ﺭﺳﻴﺪﻩ ﺑﭽﺸﻢ ﻭﮔﻮﺵ ﻭ ﻟﻤس ﺧﺎﻡ ﺑﻮﺩﻩ'ﮐﻪ ﻣﻌﻨﻰ ﺁﻧﺮﺍ ﻧﻤﻴﺘﻮﺍﻥ ﺩﺍﻧﺴﺖ. ﺍﮔﺮ ﺭ= ﻭﺍﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣ&= #65194;ﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺧﻮﺩ'ﻣﻌﻨﻰ ﺁﻧﺮﺍ ﻧﻔﻬﻤﻨﺪ'ﻫﻴﭻ ﻋﮑس ﺍﻟﻌﻤﻠﻰ ﺍﺯ ﺍﺣﺴﺎس ﺧﺎ&#= 65197;ﺟﻰ ﺩﺳﺖ ﺩﺍﺩﻧﻰ ﻧﻴﺴﺖ<span dir=3DL= TR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﭼﻪﺩﺭ ﺩﺭﻙ ﺧﻄﺮ ﻭﻳﺎ = ﺍﻣﮑﺎﻥ ﻧﻔﻊ ﻭﻟﺬﺕ ﻣﻄﻠﻮﺏ ﺁﺭﺯﻭﺋﻰ ﺍﻧﺴ&#= 65166;ﻥ. ﻭﻟﻰ ﺳﺎﻟﻚ ﮐﻪ ﺗﻮﺟّﻪ ﺑﺎﺣﺴﺎس ﺧﺎﺭﺟﻰ ﻧﺪﺍﺭ&#= 65193;' ﭼﻮﻥ ﺩﺭ ﻋﺰﻟﺘﮕﺎﻩ ﺳﻠﻮﮐﻰ ﻃﻮﻟﺎﻧی ﻮﺗﺎﺭﻳﻚ'ﭼﻮﻥ &= #64404;ﻮﺩﺍﻝ ﻗﺒﺮﻯ ﺯﻧﺪﮔﻰ &= #65203;ﻠﻮﮐﻰ ﺩﺍﺭﺩ.ﺁﻧﮕﺎﻩ &= #65251;ﻌﻨﻰ ﺍﺣﺴﺎس ﺳﺎﻟﻚ ﺍﺯ ﺍﻣﻮﺭ ﺷﻬﻮ&= #65193;ﻯ'ﻭ ﻫﻤﺮﺍﻩ ﻣﻌﺎﻧﻰ ﻋﻘﻠﻰ ﻭ ﻣﻌﻘﻮﻟﺎﺕ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﭼﻮﻥ ﺁﻧﻬﺎ ﺭﺍ ﻣﻠﮑ&= #65258; ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺷﺎﺑﺖ ﺩﺭ ﮊﺯﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ'ﺁﻧﮕ&#= 65166;ﻩ ﺑﻨﺠﺎﺕ ﺷﻬﻮﺩ&#= 65263; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﺪ ﻭ ﻟﺬﺍ ﺳﺎﻟﻚ ﺗﻨﻬﺎ ﮐﺎﺭﻯ ﮐﻪ ﻣﻴﮑﻨﺪ' ﺍﻳﻨﮑﻪ ﮐﺎﺭﻯ ﻧﮑﺮﺩﻩ' ﺗﺎ ﻣﺴؤﻟﻴّﺘﻰ ﭘﻴﺶ ﺧﺪﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ ﺑﺪﻧﺒﺎﻝ ﺩﺍﺭ&#= 65193;'ﻭﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﺑﺠﺎﻯ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 64344;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻣﻴﺸﻮﺩ.ﻭﻫﺮ ﮐﺎﺭﺳﺎﻟﻚ ﺩﺳ&#= 65176;ﻮﺭ ﭘﻴﺮ ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﻭ ﺍﺳﺖ.ﮐﻪ ﺣﺘﻰ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﺧﻄﺎﻯ ﺍﺣﺘﻤﺎﻟﻰ ﭘﻴﺮ ﻭﺣﺘﻰ ﺧﻮﺩ ﺳﺎﻟﻚ' ﺑﺎﺯ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺩﺭﺳﺖ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﻣﻬﻢ ﺍﻃﺎﻋﺖ ﺍﺳﺖ'ﻭﻧﻪ ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ ﺍﻃﺎﻋﺖ .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﻨﺎ ﺑﺮﺍﻳﻦ ﭼﻨﻴﻦ ﻧﻔس ﻭﺭﻭﺍﻧﻰ ﺑﺮﺗﺮ ﺳﺎﻟﻚ ﻭﮐﺎﻣﻞ' ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﮐﻤﺘﺮ ﺗﺤﺖ ﺗﺄثیر ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165;ﻣﻄﻠﻘﺎ ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ ﻧﺸﺪﻩ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﻧﻔس ﺍﻣّﺎﺭﻩ ﮐﺎﻣﻠﺎ ﺗﺎﺑﻊ ﻫﻮﺳﻬﺎﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻧﻔس ﻟﻮﺍﻣﻪ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ. ﭼﻮﻥ ﺑﻨ= ﺪﺑﺎﺯ ﺑﺎ ﺍﺣﺘﻴﺎﻁ ﭘﻴﺶ ﻣﻴﺮﻭﺩ' ﺑﺎ ﮐﻮﭼﮑﺘﺮﻳ&#= 65254; ﺧﻄﺎ ﺍﺣﺘﻤﺎﻝ ﺳﻘﻮﻁ ﺑﺤﻘﺎﺭﺕ ﺟﻬﻨّﻢ ﻗﻬﻘﺮﺍ ﺩﺍﺭﺩ.&= #65261;ﻟﻰ ﻧﻔس ﻣﻄﻤﻨّﺌA= 258;ﮐﺎﻣﻠﺎﻥ ﺭﺳﻴﺪﻩ ﺑﺴﺎﺣﻞ ﻧﺠﺎﺕ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 267;ﺎﻓﺘﻪﺍﻧﺪ. ﻭﻧﻔس ﻣﻠﻬﻤﻪ &#= 65169;ﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ'ﺑﺎ ﻣﻘﺎﻡ ﻭﺍﺣﻮﺍﻝ ﻭﺍﻓﮑﺎﺭﻯ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ . ﻧﻔس ﺍﻣّﺎﺭﻩ ﻣﺨﺎﻟﻒ ﺗﺴﻠﻴﻢ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ'ﻭ ﻧﻔس ﻟ&= #65262;ﺍﻣﻪ ﻧﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ ﺩﺭ ﺗﺮﺩﻳﺪ'ﻭﻟﻰ ﻧﻔس ﻣﻄﻤﺌﻨّA= 258; ﮐﺎﻣﻠﺎ' ﻋﺎﺷﻘﺎﻧﻪ ﻭ ﺩﺍﻭﻃﻠﺒﺎﻧﻪ ﺩﺭ ﺗﺴﻠﻴﻢ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ' ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﮒ = ﺁﻧﺎﻥ ﺭﺍ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷﻨﺪ. ﭘس ﺗﻦ ﺍﻧﺴﺎﻥ ﻧﺒﺎﻳﺪ ﻣﺠﺎﺯ&#= 65165;ﺕ ﻫﺮ ﺧﻄﺎ ﺷﻮﺩ'ﮐ= ﻪ ﻣﺸﻠﺎ ﺩﺭ ﺁﺗﺶ = ﺑﺴﻮﺯﺩ.ﺯﻳﺮﺍ ﺧﻄﺎﮐﺎﺭ ﺭﻭﺍ&#= 65253; ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻃﺮﻳﻖ ﺫﻫﻦ ﻭ ﺍﻋﺼﺎﺏ'ﺍﻋﻀﺎ&#= 65263; ﺗﻦ ﺭﺍ ﺑﻬﺮ ﮐﺎﺭﻯ ﮐﻪ ﺧﻮﺍ&= #65203;ﺘﻪ ﺍﺳﺖ ﻭﺍﺩﺍﺭ ﻣﻴﮑﻨﺪ.ﻭﻟﺬﺍ ﺭﻭﺍﻥ ﺧﻄﺎﮐﺎﺭ ﺩﺭﺳﻠﻮﻙ ﺑﺎﻳ&#= 65194; ﻣﺠﺎﺯﺍﺕ ﺳﻠﻮﮐﻰ ﺷﻮﺩ.ﮐﻪﺩﺭ ﺗﺒﺪﻳﻞ ﻣﺎﻫﻴّﺖ ﺑﺎ ﺻﺒﻮﺭﻯ ﻭﺑﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭﻳﺎ ﺑﺮﺍﻯ ﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﺟﻬﻨّﻤﻰ ﺑﺠﻬﺎﻥ ﺑﺎﺯﮔﺮﺩﺩ'ﮐﻪ &= #65169;ﻄﻮﺭ ﻃﺒﻴﻌﻰ ﭘﺎﮐﺴﺎﺯﻯ ﺍﺯ &= #65251;ﻌﺎﻳﺐ ﮔﺮﺩﺩ. </= span>ﻣﺼﻴﺒﺖ ﺑﺎﺭ ﺗﺮ'ﻧﻈﺮﻳّﺎﺕ ﻣﺎﺗﺮﻳﺎﻟﻴﺴ= 5176;ﻬﺎﻯ ﺍﻓﺮﺍﻃﻰ ﻣﺎﺩﻩ ﮔﺮﺍﻳﺎﻥ ﻣﺪﺭ&#= 65253;' ﺩﺭ ﻣﺎﺭﮐﺴﻴﻢ ﻭ ﻣﮑﺎﺗﺐ ﻫﻤﺠ&= #65262;ﺍﺭ ﺁﻥ'ﮐﻪ ﺍﺩﻋﺎﻫﺎﻯ ﻋﻠﻤﻰ ﻧﺘﻴﺠﻪ'(ﮐﻢ ﺩﺍ= ﻧﻰ ﻭ ﺑﺪ ﺩﺍﻧﻰ) ﺗﺼ= ;ﻮﺭ ﺗﻔﮑّﺮﺍﺕ ﻭﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻋﻠﻤﻰ ﺩﺍﺭﻧﺪ</= span><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.(<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> ( أﻧﮕﻠﺰ)ﺑﺮﺍﻯ ﺭﻭﺡ ﻭﻧﻔس ﻭ ﺭﻭﺍﻥ ﭼﻬﺮﻩ ﺩﻳﮕﺮﻯ ﺑﺮﺗﺮ ﺍﺯ ﻣﺎﺩﻩ ﻣﻴﺪ&= #65165;ﻧﺪ.ﻭﺍﮔﺮ ﺫﻫﻦ ﺭﺍ ﺻﻮﺭﺕ ﺑﺮﺗﺮ ﺍﺯ ﻣﺎﺩﻩ ﺗﻥ ﺒﺪﺍ&= #65255;ﻴﻢ'ﺑﺎﺯ ﺑﺮﺗﺮﻯ ﮐﺎﻓﻰ'&= #65169;ﺮﺍﻯ ﺗﻮﺍﻧﺎﺋﻰ ﺗﮑﺎﻣﻞ ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﻧﻴﺴﺖ.ﻭ ﺗﺎﺯﻩ ﺍﻳﻦ( رﻭ&= #65165;ﻥ ﻭ ﭼﻬﺮﻩ ﺑﺮﺗﺮ)ﮐﻴﺴﺖ'ﻭ&= #65165;ﺯ ﮐﺠﺎ ﺁﻣﺪﻩ ؟ ﻭﻣﺎﺩﻩ ﺩﺭ ﻟﺎﺑﻠﺎﻯ ﺁﻥ ﻭﺣﺘﻰ ﺩﺭ ﻣﻐﺰ ﻣﺎﺩﻯ ﺍﻧﺴﺎﻥ'ﭼﻨﻴﻦ &= #64380;ﻬﺮﻩ ﺑﺮﺗﺮ ﻭ ﻣﺎﻫﻴّﺖ ﺩﻳﮕﺮﻯ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ ﺍﮔﺮ ﺻﻮﺭﺕ ﻭ ﻧﻈﻢ ﻭ ﺳﻴﺴﺘﻤﻰ ﺩﺭ ﮐﺎﺭ ﻣﻐﺰ ﺑﺎﺷﺪ'ﺭﺑﻄﻰ ﺑﻤﺎﺩﻩ ﻣﻐﺰ ﻧﺪﺍﺭﺩ.ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺍﺯ ﻋﺎﻗﻞ ﺑﺮﺗﺮﻯ&#= 65194;ﺍﻧﺴﺖ' ﮐﻪ ﺍﻳﻦ ﺳﻴﺴﺘﻢ ﻭ ﺍﺟﺮ&= #65165;ﻯ ﺍﻳﻦ ﺳﻴﺴﺘﻢ'ﻭ ﮐﻨﺘﺮﻝ ﻣﮑﺎﻧﻴﺰﻡ ﻋﻤ&#= 65246; ﺍﻳﻦ ﺳﻴﺴﺘﻢ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍﺭﺩ'ﮐﻪ ﺩﺭ ﻣﺎﺩﻩ ﮐﺎﺭ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ. = ﻣﺎﻧﻨﺪ ﻧﻈﻢ ﮐﺮﻭﻣﻮﺳﻮﻣﻬ= 5166; ﻭﮊﻧﻬﺎﻯ ﺁﻥ ﺩﺭﺍﻧﻮﺍﻉ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #64400;ﻪ ﻫﻴﭻ ﮐﺪﺍﻡ ﺭﺑ&= #65220;ﻰ ﺑﻤﺎﺩﻩ ﻧﺪﺍﺭﻧﺪ.ﻭ ﺩﺳﺖ ﻋﻮﺍﻣﻞ ﻧﺎﻣﺮﺋﻰ ﻭ ﻋﺎﻗﻠﺘﺮ'ﻭ ﺃﺑﺪﻳّﺖ ﺷﻨﺎ= 587; ﻭ ﺗﮑﺎﻣﻞ ﺟﻮﻯ ﻧﻮﻋﻰ ﺍﺳﺖ.ﮐﻪ ﺁﻧﻬﺎ ﺩﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﺍﺯ ﺍﻳﻨﮑﻪ ﻣﻐﺰ ﺑﺎﻳﺪ ﺃﻧﺪﻳﺸﻪ ﮐﻨﺪ'ﮐﻪ ﻣﺎﺩﻩ ﻣﻐﺰ ﺍﻧﺴﺎﻥ ﻣﺮﺩﻩ ﻭﮐﻮﺩﻙ ﻭﻋﻘﺐ ﻣﺎﻧﺪﻩﻭ ﺑﻴﻤﺎﺭ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧﻰ</sp= an><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﻳﺎ ﺗﺨﺪﻳﺮ ﻳﺎﻓﺘﻪ ﺑﺎ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﻭﺩﺭﺑﻴﻬﻮﺷﻰ'&#= 65169;ﺎﻳﺪ ﮐﺎﺭ ﺍﻧﺪﻳﺸﻪ&#= 65191;ﻮﺩﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﮐﻪ ﻓﮑﺮ ﺗﺮﺷﺢ ﻣﻐ&= #65200;'ﭼﻮﻥ ﺗﺮﺷّﺢ ﺻﻔﺮﺍ ﺍﺯ ﮐﺒﺪ ﺑﺎﺷﺪ. ﻭ(ﺃﻧﺪﻳﺸﻪ ﺩﺭﺧﻮﺍﺏ)ﻳﻚ ﭘﺪﻳﺪﻩ ﻣﻬﻤﺘﺮﻯ ﺍﺳﺖ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺯﻧﺪﻩ ﻭ ﻣﻐﺰ ﻓﻌّﺎل ﺪﺭ ﺧﻮﺍﺏ' ﺑﺎ ﺑ= ;ﺪﻥ ﻫﻤﺒﺴﺘﮕﻰ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻧﺪﺍﺭﺩ.ﻭ ﺍﺻﻮﻟﺎ ﺭﻭﺍﻁ &= #65251;ﻨﻄﻘﻰ ﺣﻮﺍﺩث ﺩﺭﺧﻮﺍﺏ ﭼﻮﻥ &= #65187;ﻮﺍﺩث ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65261;ﺧﻮﺍﺏ ﺃﻧﺪﻳﺸﻪ ﻧﻴﺴ&#= 65174;'ﮐﻪ ﺗﺨﻴّﻠﻰ ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﺩﺭ ﺍﻧﺴﺎﻥ'ﺑﻮﺳﻴ&#= 65248;ﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'ﮐﻪ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﻫﺮ ﺻﺤﻨﻪ ﮐﺎﺑﻮﺳ&#= 65264;'ﻳﺎ ﺻﺤﻨﻪ ﻫﺎﻯ ﺩﺍﺭﺍﻯ ﻣﻌﺮﻓﺘﻬﺎﻯ ﺟﺪﻳﺪ ﻣﻴﺒﺎﺷﺪ. ﺍﻟﺒﺘﻪ ﻣﻐﺰ ﻣﻴﺘﻮﺍﻧﺪ ﻭﺳﻴﻠﻪ ﻭ ﺁﻧﺘ&= #65254; ﺍﺭﺗﺒﺎﻁ'ﻭ ﻳﮑﻰ ﺍﺯ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺑﺎﺷﺪ'ﻭﻟﻰ ﺷﺮﻁ ﮐﺎﻓﻰ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻣﻐﺰ ﺩﻳﻮﺍﻧﻪ'&= #65261; ﻳﺎ ﻣﻐﺰ ﺍﻧﺸﺘ&= #65254; ﺩﺍﻧﺸﻤﻨﺪ' ﺑﺎ ﻣﻐﺰ ﻫﺮ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻤﻰ ﭼﻪ ﺗﻔﺎﻭﺕ ﻧﺪﺍﺭ&#= 65193;؟<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻐﺰ ﻳﻚ ﻋﻀﻮ ﻭﺍﺳﻄﻪ'ﻭﺁﻧﺘ&#= 65256;ﻰ ﺑﺮﺍﻯ ﺩﺭﻳﺎﻓﺖ ﺍﻟﻬ&#= 65166;ﻣﺎﺕﺍﻟﻬﻰ'ﻭA= 247;ﻰ ﭘس ﺯ ﻋﺒﻮﺭ ﺍﺯ ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺁ&= #65247;ﻮﺩﻩ ﻭﻳﺎ ﭘﺎﮐﺴﺎﺯ&#= 65263; ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﮔﻮﺵ ﮐﻪ ﻭﺳﻴﻠﻪ ﺩﺭﻳﺎﻓﺖ ﺍﻣﻮ&#= 65165;ﺝ ﺻﻮﺗﻰ ﺍﺳﺖ.ﻳﺎ ﭼﺸﻢ ﺩﺭﻳﺎﻓﺖ ﺍﻣﻮﺍﺝ ﻧﻮﺭﻯ ﻣﻴﮑﻨﺪ. ﺍﻳﻨﮑﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺑﺪﻭﻥ ﻣﻐﺰ ﺃﻧ&= #65194;ﻳﺸﻪ ﻧﻴﺴﺖ'ﺯﻳﺮﺍ ﻣ&= #65232;ﺰ ﺷﺮﻁ ﻟﺎﺯﻡ ﻫﺴﺖ.ﺩﺍﺭﻧﺪﻩ ﭼﺸﻢ ﺍﮔﺮ ﭘﻠﻚ ﭘﭽﺸﻤﺎﻥ ﺧﻮﺩﺭﺍ ﺑﺒﻨﺪﺩ'ﺑﺎﺯ ﺩ&= #65267;ﺪﻯ ﻧﻴﺴﺖ. ﻭ ﺍﻳﻨﮑﻪ ﻣﻴﮕﻮ&#= 65267;ﻨﺪ'ﮐﻪ ﺗﻐﻴﻴﺮﺍﺕ ﻋﺼﺒﻰ ﺩﺭ ﻣﺎﺩﻩ ﻣﻐﺰ' ﺑﺎﻋث ﻓﮑﺮ ﻣﻴﺸﻮﺩ ﺷﺎﻳﺪ ﺗﻐﻴﻴﺮﺍﺕ ﻃﺒﻴﻌﻰ ﻭﻣﺎﺩﻯ'ﺍﮔﺮ ﺑﺪﻭﻥ ﻫﺪﺍﻳﺖ ﻋﺎﻗﻠﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﻣﻨﻄﻘﺎ ﺟﺰ ﺧﺮﺍﺑﮑﺎﺭ&#= 65263; ﻭ ﺯﻭﺍﻝ ﻭ ﺣﻘﺎﺭﺕ ﻳﺎﻓﺘﻦ ﻭ ﻋﮑس ﺍﻓﮑﺎﺭ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﻓﮑﺎﺭ ﻗﻬﻘﺮﺍﺋﻰ ﺟﺎ&#= 65263; ﺍﻓﺘﺨﺎﺭ ﻧﻴﺴﺖ'ﮐﻪ ﻧﺎﻡ = ﺗﻔﮑّﺮ ﺑﺮﺁﻥ ﮔﺬﺍﺭﺩ. ﻟﺬﺍ ﻣﻐﺰ ﺳﺎﺯﻧﺪﻩ ﻓﮑﺮ ﻭﻣﻌﻨﻰ ﻭ ﺷﻨﺎﺧﺖ ﺭﻭﺍﺑﻂ ﻭ ﺩﻟﺎﻟﺖ ﺍﺯ ﭘﻴﺶ ﺩﺍﻧﺴﺘﻦ ﻭ ﺍﻋﻠﺎﻡ ﺧﻄﺮ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ ﻣﻐ&#= 65200; ﻣﺎﺩﻩ ﺍﺳﺖ' ﻭ ﻫﻴﭻ ﻣﺎﺩﻩﺍﻯ ﺍﺻﻄﻠﺎﺣﺎ ﺯﻧﺪﻩ ﻳﺎ ﺗﻮﺍﻧﺎﺋﻰ ﻫﺎﻯ ﺣﻴﺎﺗﻰ ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﻫﻤﺎﻥ ﺗﻐﻴﻴﺮ&#= 65165;ﺕ ﺩﺍﺧﻞ ﻫﺴﺘﻪ ﺃ&= #65175;ﻢ' ﻧﺘﻴﺠﻪ ﺑﻤﺒﺎﺭﺍﻥ ﮐﻮﺍﻧﺘﻮﻣﻬﺎ'&#= 65261; ﺗثبیت ﺁﻧﻬﺎ ﺩﺭ ﺍﺟﺰﺍﻯ ﻫﺴﺘﻪ ﺃﺗﻢ ﻭﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ ﺩﺭﺍﺯ'ﺗﺎ ﻣﻨﺠﺮ ﺑﺘﻌﺎﻟﻰ ﻧﻮﻉ ﺃﺗﻤﻰ ﻳﻚ ﺃﺗﻢ = ﮔﺮﺩﺩ.ﻭﻣﺎﺩﻩ ﻣﻐﺰ ﺩﺭ ﻫﻤﻴﻦ = ﺣﺪﻭﺩ ﺗﻐﻴﻴﺮﺍﺕ ﺃﺗﻤﻰ ﺧﻮﺩﺭﺍﺩﺍﺭﺩ.&#= 65261;ﺍﻳﻨﻬﺎ ﺗﻔﮑﺮ ﻭﻣﻌﻨﻰ ﻭ ﻣﻌﻘﻮﻟﺎﺕ ﻧﻴﺴﺘﻨﺪ ﮐﻪ ﺍ&= #65169;ﺪﺍﻉ ﻭ ﺍﮐﺘﺸﺎﻑ ﻭﺍﺧﺘﺮﺍع ﺮﺍ &#= 65169;ﻨﻤﺎﻳﺪ.ﭼﻪﺭA= 203;ﺪ ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺭﻭﺍﻥ ﺍﻟﻬﻰ ﻳﺎ ﺭﻭﺡ ﻣﻘﺪﺳﻰ ﺑﺮﺍﻯ ﺻﺎﺣﺐ ﺧﻮﺩ ﺑﺴﺎﺯﺩ.ﭘس ﺗﻐ&#= 65268;ﻴﺮﺍﺕ ﻣﺎﺩﻩ ﻣﻐﺰ ﺭﺑﻄﻰ ﺑﻔﮑﺮ ﻭ ﺗﻔﮑّﺮ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺁﻧﺮﺍ ﻣﺎﺩﻩﺍ&#= 65263; ﺧﻮﺩ ﻣﻐﺰ ﺑﺪﺍﻧﻴﻢ.ﻭﺟﺰ ﺍﻋﺘﻘﺎﺩ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﻓﺮﺽ &= #65261;ﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ ﻋﺎﻗﻠﺘﺮ ﺍﻟﻬﻰ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻋ&#= 65248;ّﺖ ﻓﻬﻢ ﻣﻌﻨﻰ ﻭﺻﻔﺎﺕ ﺫﻫﻨﻰ ﺩﻳﮕﺮ ﺑﺪﻫﺪ. ﺍ= ﻳﻨﮑﻪ ﻣﻴﮕﻮﻳﻨﺪ' ﺍﻳﻦ ﺧﺪﺍ ﻧﻴﺴﺖ ﮐﻪ ﺁﺩﻡ ﺭﺍ ﻣﻰ ﺁﻓﺮﻳﻨﺪ' ﺑﻠﮑﻪ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﮐﻪ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﻭﻫﻢ ﺧﻮﺩ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ. ﺷﺎﻳﺪ ﺩﺭ ﺑﻴﻤﺎﺭﺍﻥ ﻭ ﻣﺮﺩﻡ ﺑﺪﺍﺋﻰ'ﭼﻨﻴﻦ &= #65239;ﺎﺑﻞ ﺗﻮﺟﻴﻪ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ' ﮐﻪ ﺧﻮﺩ ﺷﻨﺎﺳﻰ ﺭﺍ ﺭﺍ&= #65257; ﺧﺪﺍ ﺷﻨﺎﺳﻰ ﻣﻴﺪﺍﻧﻨﺪ.ﺣﺘ&#= 65264; ﺍﮔﺮ ﻧﻈﺮﻳﻪ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 207;ﻴﺦ ﻋﻄﺎﺭ ﻭ ﺩﺍﺳﺘﺎﻥ ﺳﻴﻤﺮﻍ ﺍﻭ ﮐﺎﻣﻠﺎ ﻭﺍﻗﻌﻰ ﺑﺎﺷﺪ. ﮐﻪ ﺳﻰ ﻋﺪﺩ ﻣﺮﻍ ﺑﺨﺪﺍﻯ ﺧ&= #65262;ﺩﺭﺳﻴﺪﻧﺪ.ﻭ ﭘﺮﺳﻴﺪﻧﺪ ﭘس ﺧﺪﺍﻯ ﻣﺎ ﮐﺠﺎ ﺍﺳﺖ؟ﮐﻪ ﺑﺂﻧﻬﺎ ﮔﻔﺘﻪ ﺷﺪ' ﻭﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﭼﻪ ﮐﺴﻰ ﻣﻴﺘﻮﺍﻧﺪ ﭼﻨ&#= 65268;ﻦ ﺑﮕﻮﻳﺪ' ﮐﻪ ﺷﻤ= ﺎ ﺳﻰ ﻣﺮﻍ ﻫﺴﺘﻴﺪ ﮐﻪ ﺧﺪ&= #65165;ﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻴﺪ. ﻣﻨﻈﻮﺭ ﻋﻄّﺎ= 5197; ﻋﺎﺭﻑ ﻭ ﻓﻴﻠﺴﻮﻑ ﺷﺠﺎﻉ ﻭﻗﺪﺭﺗﻤﻨﺪ ﺩﺭ ﺗﻔﮑّﺮ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺩﻝ ﺧﻮﺩ'ﻣﺮﺍﺗﺐ ﺗ&= #65184;ﻠّﻰ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ.ﭘس &#= 65191;ﻮﺩ ﺧﺪﺍ ﻫﺴﺘﻨﺪ'ﻭﻳﺎ(ﺧ&= #65262;ﺩ ﺧﺪﺍ) ﻣﻴﺸﻮﻧﺪ.ﮐﻪ ﻣﺎ ﺍﺯ(ﺍﻳﻦ ﻫﻤﺎﻧﻰ)ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺷﺎﻫﺪ ﻫﺮ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﺩﺭﻙ ﺍﻧﺴﺎﻥ ﺍﺯ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ ﺍﺯ ﺧﻮﺩ'ﺁﻧﻬﻢ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ' ﺗﻨﻬﺎ ﻳﻚ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺑ&= #65166;ﻳﺪ ﺩﺭ ﺗﻮﻟﺪ ﺩﻳﮕﺮﻯ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﻋﻘﻞ ﻭ ﮐﺮﺍﻣﺎﺕ ﺍﺩﺭﺍﮐﻰ ﺑﻴﺸ&#= 65176;ﺮﻯ ﺑﺠﻬﺎﻥ ﺗﻮﻟﺪ &= #65251;ﺠﺪﺩ ﺑﻴﺎﺑﺪ. ﮐﻪ ﭘس ﺍﺯ ﺗﮑﺮﺍﺭ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻗﺒﻠﻰ' ﺑﺎﺯ ﺗﻨ= ﻬﺎ ﺑﻴﻚ ﺷﻬﻮﺩ ﺑﺮﺗﺮ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮﺳﺪ.ﭼﻮﻥ ﻓﮑﺮ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻳﻚ ﮊﻧﺘﻴﻚ ﺑﺮ&= #65175;ﺮﻯ' ﻣﻴﺘﻮﺍﻧﺪ ﺗﻔ&#= 64401;ّﺮ ﺑﺮﺗﺮﻯ ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﻭﺧﺪﺍﻭﻧﺪ ﻭ ﺩﺭﻙ ﺍﻭ ﺑﺮﺍﻯ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ' ﻭﻗﺘﻰ ﺍﺳﺖ ﮐﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﮑﺎﻣﻠﺎﺕﺍﻧ= 5262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠﻰ ﮐﺮﺩﻩ ﺑﺎﺷﻴﻢ.ﻭ ﻫﺮﺑﺎﺭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻭﮐﻤﺎﻟﺎﺕ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﮐﺴﺐ ﮐﻨﻴﻢ . ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗﺴﻠﻴﻢ ﺍﺣﻮﺍ&#= 65245; ﻭ ﺍﻓﮑﺎﺭ ﺧﻮﺩ = ﺑﺒﺮﺗﺮﺍﻥ ﺧﻮﻳﺶ' ﭼﻮﻥ ﭘﻴ= ﺮ ﮐﺎﻣﻞ ﻭ ﻓﺮﺷﺘﻪ ﻣﺪﺑّﺮ ﺷﻬﻮﺩﻯ ﺧﻮﺩ'( ﺧﺪﺍ ﺳﺎﺯﻯ)ﮔﻔ&= #65176;ﻪ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩﻩ ﮔﺮﺍ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ'ﺑﻠﮑ&#= 65258; ﺧﻮﺩﺭﺍ ﺧﺪﺍﺋﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ. ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻭﻣﻌﺎﺩﻝ ﺷﺪﻥ &= #65211;ﻔﺎﺕ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﺑﻴﺎﺑﻨﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ ﺍﻟﻬﻴﻤﺪﺭﻙ ﻧﺠﺎﺕ ﺳﺎﻟﻚ'ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮ&= #65193; ﺭﺍ ﺑﺪﺳﺖ ﻣﻴﺂ&= #65261;ﺭﺩ.ﻭﻫﺮ ﺷﻬﻮﺩ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ'ﻫﻤﭽﻨﺎ&#= 65253; ﺩﻳﺪﺍﺭﻯ ﺍﻟﻬی ﻤﻴﺒﺎﺷﺪ.ﻭﻟﻰ ﺩﻳﺪﺍﺭﻯ ﺍﺯ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑ&= #65166;ﻟﺎﺗﺮ' ﭼﻪ ﺭﺳﺪ ﺑﻤﻘﺎﻡ ﺍﻟﻬﻰ ﻣﻄﻠﻖ ﺩﺭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺯ ﺍﺭ&= #65169;ﺎﺏ ﻧﻮﻉ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﻭﺩﺭﻙ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺑﺴﻴﺎﺭ ﻣﺸﮑﻞ'ﺣﺘﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﭼﻨﻴﻦ ﻣﻴﺒﺎﺷﻨﺪ. ﺯﻳﺮﺍ ﺷﻨﺎﺧﺖ ﺁﻧﺎﻥ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﻣﻴﺒﺎﺷﺪ.ﺗﺎﺯ&#= 65257; ﺍﻳﻦ ﺗﻮﻓﻴﻖ ﺑﺎ ﮐﺸﺶ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗﺮﻣﻴﺒ= 5166;ﺷﺪ.ﻭ(ﺍﺟﺘﻨﺒA= 166;)ﻳﺎﺑﺎ ﻗﻠّﺎﺏ ﻣﺎﻫﻴﮕﻴﺮﻯ' ﺭﻭﺣﻰ ﺭﺍ ﺻﻴﺪ ﻭ ﺑﺴﻮﻯ ﺧﻮﺩ ﺑ= ﺎﻟﺎ ﺑﻤﻌﺮﺍﺝ ﺍﻟﻬﻰ ﻣﻴﺒﺮﺩ.ﭼﻪ ﺭﺳ&= #65194; ﮐﻪ ﺑﺘﻮﺍﻥ ﺑﺎ = ﻧﺎﺗﻮﺍﻧﻰ ﻫﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺑﺨﻮﺍﻫﻨﺪ ﺑﻴ&#= 65242; ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬﻰ ﺑﺮﻭﻧﺪ.&= #65251;ﮕﺮ ﺁﻧﮑﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺩﻳﮕ&#= 65198;' ﺧﻮﺩﺳﺎﺯﻯ ﺑﻴ&#= 65208;ﺘﺮ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺻﻮﺭﺕ ﮔﻴﺮﺩ.ﮐﻪ ﺑﺎ ﻭﻟﺎﻳﺖ ﻭ ﺭﻭﺵ ﺳﻠﻮﮐﻰ ﺩﻳﮕﺮ&#= 65263;'ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺁﻏﺎﺯﮔﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺁﻧﮕﺎﻩ ﺍﺣﺘﻤﺎﻟﺎ ﺗﻮﻓﻴﻖ ﺩﻳﺪﺍ&#= 65197; ﻣﻘﺎﻡ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍ ﭘﻴﺪﺍﮐﺮﺩ.ﻭ ﻟﺬﺍ ﻣﻰ ﺑﻴﻨﻴﻢ ﮐﻪ ﺍﻧﺴﺎﻥ ﺟﺎﻫﻞ' ﮐﻪ ﺷﻬﺎﻣﺘﻰ ﺍﺣﻤﻘﺎﻧﻪ ﺩﺍﺭﺩ' ﮐﻪ ﻫﻨﺮ ﻧﻔﻰ ﻭ ﺍﻧﮑﺎﺭ = ﺭﺍ ﮐﻪ ﻫﺮ ﮐﻮﺩﻙ ﻭﺩﻳﻮﺍﻧﻪ ﺍﻯ ﺩﺍﺭﺩ ﺗﮑﺮﺍﺭ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺑﺮﺍﺣﺘﻰ(ﻧﻪ) ﻣﻴﮕﻮﻳﻨﺪ.ﻭﺑ&#= 65192;ﻮﺩ ﺯﺣﻤﺖ ﺗﻔﮑّﺮ ﻧﻴﺰ ﻧﻤﻴﺪﻫﻨﺪ . ﮐﻪ ﻣﺎﺩﻳّﻮﻥ ﻣﺨﺎﻟﻒ ﺧﺪﺍ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺧ&= #65262;ﺩ ﻣﻴﮑﻨﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﺎ ﻣﺮﺩﮔﺎﻥ ﺑﺪﻭ&#= 65253; ﺭﻭﺡ ﺩﻳﺪﻩﺍﻳ&#= 65250;'ﻭﻟﻰ ﺍﺭﻭﺍﺡ ﺑﺪﻭﻥ ﺗﻦ ﺭﺍ ﻧﺪﻳﺪﻩ&= #65165;ﻳﻢ.ﮐﻪ ﻣﺠﺎﻟس ﺍﺣﻀﺎﺭ ﺭﻭﺡ ﺍﺳﭙﺮﻳﺖ ﻭﺍﻟ&#= 65268;ﺴﺘﻬﺎ'ﺃﺭﻭﺍA= 185; ﺧﻮﺩﺭﺍ ﺑﻨﺤﻮﻯ ﮐﻪ ﺷﻨ&= #65262;ﻧﺪﻩ ﺁﻧﻬﺎ ﺑﺎﻭﺭ ﮐﻨﻨﺪ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺍﻃ&= #65248;ﺎﻋﺎﺗﻰ ﺑﻘﺼﺪ ﺍثباﺕ ﺧﻮﺩ'ﻋﻠﺎﺋﻤﻰ &= #65169;ﺸﻨﻮﻧﺪﻩﻫﺎ ﻣﻴﺪﻫﻨﺪ. ﭼﻪ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﮔ&= #65196;ﺷﺘﮕﺎﻥ ﺑﺎﺷﻨﺪ ﮐﻪ ﮔﻮﺋﻰ ﺩﺭ ﻣﻠﮑﻮﺕ ﺍﻟﻬﻰ &= #65199;ﻧﺪﮔﻰ ﻣﺨﺼﻮﺹ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﻧﺪ.ﻭ ﻳﺎ ﺍﻳﻦ ﺍﻃﻠﺎﻋﺎﺕ ﻭ ﺍﺭﻭﺍﺡ ﺧﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻫﻤﺎﻥ ﺍﺭﻭﺍﺡ &= #65261;ﻓﺎﺕ ﻳﺎﻓﺘﻪ ﻭﺧﻮﻳﺸﺎﻥ ﺷﻨﻮﻧﺪﮔﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﺩ= ﻋﺎﻯ ﺩﺍﻧﺴﺘﻦ ﻣﮑﺎﻧﻴﺰﻣﻬﺎ= 5263; ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ&= #65197;ﻭﺣﻰ'ﮐﻪ ﺑﻄﻮﺭ ﮐﻠّﻰ (ﻏ&= #65268;ﺒﻰ ﻧﺎﺩﻳﺪﻩ ﻭ ﻧﻴﺎﻣﺪﻩ ﺑﻮﺟﻮﺩ) ﻫﺴﺘﻨﺪ ﮐﻪ ﺧﻮ&= #65165;ﻫﻨﺪ ﺁﻣﺪ. ﺩﺭ ﻣﺒﺤث ﻣﺎﺩﻩﮔﺮﺍﺋﻰ' &= #65165;ﻧﺴﺎﻧﻬﺎ ﻭ ﺑﻤﻌﺘﻘﺪﻳﻦ &= #65191;ﺪﺍ ﻭﺭﻭﺡ ﻭ ﺳﻠﻮﻙ ﻭ ﺗﻮﻟﺪﺍﺕ ﻣﺠ&= #65194;ﺩ ﺑﺠﻬﺎﻥ(ﺍﻳﺪﺁ&#= 65247;ﻴﺴﺖ)ﺑﻤﻌﻨﻰ ﺧﺮﺍﻓﺎﺗﻰ ﻣﻴ&#= 64405;ﻮﻳﻨﺪ ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65165;ﻗﻌﺎ ﺍﻳﺪﺁﻟﻴﺴﻢ ﺩ&#= 65197; ﮐﻤﺎﻝ ﻣﻴﺴّﺮ ﺧﻮﺩﺭﺍ ﻣﻴﺠﻮﻳﻨﺪ.ﮐﻪ ﺩﺭ ﻋﺮﻓﺎﻥ ﻭ ﺟﻬﺎﻥ ﺭﻭﺡ ﻭﺭﻭﺍﻥ'ﺑﺎﻳﺪ &= #65165;ﺯ ﻣﺴﺎﺋﻞ ﻏﻴﺒﻰ ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻳﺎﻓﺘﻦ'ﻭ ﺁﻟﻮ&= #65193;ﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﻣﺎﻧﻊ ﺩﺭﻙ ﺑﻴ&= #65208;ﺘﺮ ﻭ ﺩﺭﺳﺖﺗﺮ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭﺭﻭﺣﻰ ﮔﻔﺖ. ﻭﻓﺮﺍﻭﺍﻥ ﻣﺴﺎﺋﻠﻰ ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺡ ﻭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ' ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺩﺭ ﺗﻔﺴﻴﺮﺍﺕ &= #65203;ﻠﻮﮐﻰ'ﻭ ﻣﻘﺎﻟﺎﺕ ﻧﻴﻤﻪ ﻓﻠﺴﻔﻰ &= #65191;ﻮﺩ ﮔﻔﺘﻪﺍﻡ. ﮐﻪ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﺩﺭ ﮔﺬﺷﺘﻪ'ﺑﻮﺳﻴ&#= 65248;ﻪ ﻋﺮﻓﺎﻯ ﺍﻟﻬﻰ ﮔﻔﺘﻪﺷﺪﻩﺍﺳ= 5174;.ﻭ ﺩﺭ ﺁﻳﻨﺪﻩﻫﺎ ﻭﺣﺘﻰ ﻫﻤﺎﮐﻨﻮﻥ ﺑﺎ&#= 65199; ﮔﻔﺘﻨﻴﻬﺎﻯ ﺑﻬﺘﺮﻯ ﻫﺴﺖ.ﭘﺶﻣﻦ ﻧﻴﺰ ﻣﻬﺮ ﺧﻤﻮ&= #65207;ﻰ ﺑﺮﺩﻫﺎﻥ ﻣﻴﺰ&#= 65255;ﻢ'ﻭ ﮔﻔﺘﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﻘﻮﻝ ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕﻮﻳﻢ ﮐﻪ ﮔﻔﺖ'ﺃﻯ ﻣﺤﻤﺪ ﺍﮔﺮ ﺩﺭ ﺑﺎﺭﻩ = ﺭﻭﺡ ﺍﺯ ﺗﻮ ﭘﺮﺳﻴﺪﻧﺪ' ﺑﮕﻮ ﻫﻨﻮﺯ ﻋﻠﻢ ﮐﺎﻓﻰ ﻧﺪﺍﺭﻳﺪ ﮐﻪ ﺑﺪﺍﻧﻴﺪ.ﻳﺎ ﻫ&= #65252;ﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﭘﻨ&#= 65184;ﮕﺎﻧﻪ'ﻭ ﻫﺮﻳﻚ ﺑﺎﻫﺰﺍﺭ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﺍﺯ ﻗﺒﻠﻰ'ﺗﺎ ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﺭﻭح اﻟﻘﺪس 'ﻭﻋﺪﻩ ﻣﺤﻤﺪ ﻭﺧﻮﺍﺳﺘﻪ ﻭﺍ&#= 65183;ﺐ ﺍﻟﻬﻰ ﺍﺯ ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺳﻴﺪ. ﻭ ﺍﻟّﺎ ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258;ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺷ= ﺎﻫﺪﺍﻥ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﻭﻋﺪﻩﻫﺎﻯ ﺍﻟﻬﻰ ﺑﻬﺸﺘﻬ&#= 65166;ﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭ ﮔﻮﻧﻪ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﺩﺍ= ﺭﻧﺪ. ﺍﻣﻴﺪ ﺍﺳﺖ ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮ&#= 65165;ﻣﻰ ﻭ ﻋﺎﻗﻞ ﻫﻤﻴﻦ ﺍﺷﺎﺭﺍﺕ ﺍﻭﺭﺍ ﮐﺎﻓﻰ ﺑﺎﺷﺪ<span dir=3DL= TR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> .<span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'><o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'><o:p> </o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'><o:p> </o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM199>M199<o:p><= /o:p></a> این قسمت مربوط بواژه نگار است &nbs= p; = <o:p></o:p> <o:p> </o:p> ناخود&= #1570;گاه ا= 705;تشاف علمی زیکمون= 83; فریوید روان شناس که قبلا پزشکان و دانشمندان م= 82;الف وجود روح در ا&#= 1606;سان بودند و همه ع&#= 1605;لیٌات نادیده د وجو= 583; انسان را در اعصاب و مغز م&#= 1740;دانستند. ولی روان درم= 575;نان عاقبت داریا= 01;تند که بیبماران روانی آنان گرفتار صفات = 608; عادات و ساخت= 605;ان نادرستی در روان نادیده میباشد که آن= 585;ا ناخود آگاه خواندند. این &#= 1606;اخودآگاه وروان که ثاب= 578; بنظر میرسد میتواند تا ح= 583;ودی تغییر و اصلا= 581; پیدا کند که پ&#= 1586;شکان بسیار اندک ولی اولیای ا= 604;هی طبیبان روان= 40; الهی تا حدود کمتر از ده در&#= 1589;د مشکلات روان = 607;ر انسانی حتی ا= 711;ر پیامبران با= 88;ند در سلوک تغیی= 585; و بهبودی بدهند. که بیماران از ع= 608;ارض شدید روانی م= 586;احم دیگران را آرام میکنند ولی شفای نها= 574;ی نمیدهند. ودر &#= 1587;الکان نیز اولیای ا= 604;هی تا حدٌ کفایت &#= 1575;ز پاکسازی از ن= 592;ر داوری الهی ر= 608;ان را اصلاح میک= 606;ند. که بیش از آن ع&= #1602;ل بشری انسان د= 585;ک معایب روان خ= 608;د را ند= ارند. که حتی آن= ; معایب= ; را از = 5;حاسن خود نیر میدانند تا شاید د= ;ر تولدات فوق ب= 588;ری بجهان عمیق ت= 585; و با عقل بیشت&#= 1585; خود اصلاح کن= 606;د و تقرٌب صفات= 740; واخلاقی بمراتب الهی = 662;یدا کنند. اکنون پ&#= 1586;شکان روان درمان ب= 575; دارو های مخد= 612;ر شدید و حتی با انجام الکتر= 08; شوک و صحبت مد&#= 1575;وم با بیمار انجام میگیر= 83;. ولی روان هنو= 586; عقده های ناپ= 740;دای خود را مرتفع &#= 1606;کرده است. دانستنی &#= 1607;ای لازم را دارد ولی پزشک در خ&#= 1608;د بمورد اجرا ن= 605;یگذارد. ولذا طبیب ای= 583;آلی برای روان آل= 608;ده انسان نیست. وهمکاری بیم= 75;ر نیرضرورت خو= 83; را دارد. در دا&= #1606;ش روان درمانی کنونی شاید د= 607; نوع و درجه از &= #1576;یماری های روانی را &#= 1605;یشناسند که گوئی پلٌه &#= 1607;ائی از بیماری هس= 578;ند که بیمار بدنبال هم از &#= 1575;ین درجات بیمار= 40;ها بالا میرود ک= 607; بیمار تر میگ= 585;دد که آغاز از بی&#= 1606;ماری دیپرشن است چندین درجه و= 662;لٌه بیمار میتواند آسی= 76; ببیند ولی تن= 607;ا پزشک حاذق و همکاری بینم= 75;ر تنها دو پلٌه &#= 1588;فا میتواند بسازد که در س&#= 1575;لکان با اولیای ال= 607;ی تا حدٌ کفایت از نظر الهی ش&#= 1601;ای عقده های روا= 606;ی مییابند. و همکار= ی سالک بسته بد= 585;جه عشق ورزی بطبیب الهی خ= 608;د بمعرفی خداو= 06;د و طبیب مناسب مشکلات روان= 40; سالک مییاشد. <o:p></o:p> بر&#= 1575;ی سقوط روانی ح= 583;ودی نیست که میتو= 575;ن بسیار زیاد گ= 606;اه و مخالف کمال <s= pan style=3D'mso-spacerun:yes'> مقام تکاملی کنون= 40; روان خود نمو= 583;. پزشکان روان طریقتی ایدآ= 04; ندارند و آنقدر روشها= 40; خود را با سالکان &#= 1582;ویش تغییر میدهن= 83; تا بروشی منا= 587;ب بیمار پیدا کنند. ولی اول&#= 1740;ای الهی تنها یک &#= 1585;وش الهی میشناس= 06;د که اولیای ال= 607;ی همه ادیان سل= 608;کی دنبال میکنن= 83;. زیرا طبیب اص= 604;ی انسان در سلو= 705; مراتب الهی ه= 587;تند که ارتباط ذه= 606;ی و الهامی با ط&#= 1576;یب بیمار دارند وهدایت درست را مینمایند. ولی مانع کار &#= 1578;نها آلودگ= ;ی و عقده ها و هو&= #1587;های بیمار است. پس &= #1662;اکسازی در مرحله تخلیه= و جانشین نمود= 06; صفات بهتر در تحلی= 607; است که فرصت پ&#= 1575;کسازی روان بمراتب = 575;لهی داده میشود. ل&#= 1583;ا اطاع&= #1578; سالک از پیر الهی این خاص= 740;ٌت امکان پاکسازی را میدهند که قش= 585;ی های مذهبی( بد دین) از این نع&= #1605;ت محروم هستند. که عبادات و فداکاری های = 578;عصٌب آمیر آنها بیشتر جهنٌم = 662;روری و شرک میباشد.<o= :p></o:p> در تجر= ;به علمی قطعی اس= 578; که انسانی بد= 608;ن عقده های روا= 606;ی نمیباشد و برای همین نی= 585; در نوع بشری و با کرامات با= 604;فعل و بالقوٌه خو= 583; متولد شده ان= 583; که عقده ها و کمب ودها را پاکسا= زی نمایند. جالب &#= 1608;قابل توجٌه در بیم= ;اریهای روانی این اس= 578; که چون بیمار= 740;های جسمانی قابل = 608;اگیری و انتقال بدیگران است پس غیر سالکا= 606; بی گناه بخاط= 585; فریب خوردگی = 570;خوندهای قشری ندانست= 07; شروع = بلغزش در سرازیری ه= 575;ی در کارماها م= 740;شوند. ولی در سالکا= 606; قدرتهای شفا= 74;ی اولیای الهی عکس واگیری روانی سالکا= ن را شفا میدهد &#= 1705;ه همنشینی بیش= 78;ر سالک با پیر و بیاد داشتن د= 587;تورات سلوکی او سرع= 578; شفا را بیشتر &#= 1605;ینماید . که گاهی صحبت = 5;ز پیشرفت صد سا= 604;ه دیگران را در هر شبی عبادی <s= pan style=3D'mso-spacerun:yes'> و حتی = 7;ر دیدار پیر ال= 607;ی میشود. اطفال در محیط خانو= 575;دگی و اجتماعی و مدرسه بسرعت = 608;اگیری های روانی مییابد بصور= 78; مطالب نادرست اخلاقی ویا ح= 578;ی مطالب معکوس = 575;ز حقایق است. وحفظ ا= ;طفال بخت مهمی در س&#= 1585;نوشت آینده طفل اس= 578; و قشری های مذ&#= 1607;بی فاسد روان بیشتر در مسی= 585; تربیت اجتما= 93;ی اطفال قرار م= 740;گبرند و ندانم کاری &#= 1608;الدین در فریب خورد= 711;ی اطفال عامل ا= 587;اسی است. طفل آسیب &= #1606;دیده در دوره کودک= 740; در بزرگسالی براحتی در مس= 740;ر درست تکامل ت= 606; وذهن وروان قرار میگیرد. &#= 1587;الگان در اطاعت و تق&#= 1740;ٌه یا خویشتن دا= 585;ی وحتی ترس از خ&#= 1583;اوند که مجازات سخ= 578; کارمائی نسخ = 608;مسخ میکند، عامل = 705;نترل و خویشتن دار= 740; سالک میباشد . که دوره پاکس= 575;زی تا نجات روح از نوع بشری ر&#= 1575; بسیار کوتاه = 605;ینماید. وحتی بلایای = 587;لوکی و امتحانات پر محن= ;ت خداوند را کمتر مینمای= 83;.<o:p></o:p> فهمید= ن معایب خود سلامتی روان = 575;ز خطر هوسهای باطل و مطالب &#= 1606;ادرست میباشد. حتی ا&#= 1711;ر منطقا درست ب= 608;ده باشند. فهم و عشق ورزی بپی= 585; معرفی شده خد= 575;وند و براه الهی و &= #1587;لوک در سالک، باوری های لازم را در سا&#= 1604;ک فراهم میکند = 705;ه بدرجه الوهیٌت های = 575;لهی در مراتب شهو= 583; ولایت خود می= 585;سد. تمام صفات موجودات اله= 40; هستند ولی مناسب یک نوع حیوانی. پس برای تعال= 740; نوعی و شهودی &#= 1576;اید صفات نوعی نی= 705;وی کنونی نیز مح= 608; گردند تا امک= 575;ن کسب صفات اله= 740; نوع بالاتر فراهم شود. که &= #1583;ر حدّ کفایت از &#= 1606;ظر داوری الهی صورت میگیرد. هفت شهود تجل= 612;یات نوع بشری در شش ولایت های &#= 1587;لوکی مدارک قبولی = 608; پذیرش مراتب = 575;لهی از اعمال عبا= 583;ی ونوع زندگی خ= 583;ا پسندانه سال= 05; میباشد. که امیدواری = 586;یاد و انگیزه نیر= 608;مندی بسالک میدهد. &#= 1583;ر کسب صفا جدید چندین بار تجربه عملی ر= 575; خداوند پیش پ= 575;ی سالک میگذار= 83; که سالک تمری= 606; لازم را بیاب= 583;. گرچه چندین ب= 575;ر خطا وفراموش= 40; در سالک هست ک&#= 1607; خداوند و پیر &#= 1575;لهی بخشنده این خ= 591;اها هستند که بتر= 740;ج باید کمتر شو= 583; و الاٌ دلیل عدم اطاعت وت= 587;لیم سالک میباشد. &#= 1582;ودآکاهی انسان همراه = 576;ا خاطرلت باقی = 605;انده ذهنی میباشد = 705;ه هرچه ببیشتر = 608; شدید تر باشن= 583; مانع پیشرفت شفا و تکامل ر&#= 1608;ان سالک است. وحتی مانند ع= 604;وم وفلسفه ها و امکانات کسب = 579;روت ولذٌت ورفاه که حجاب های أ&#= 1593;ظم انسانها در م= 585;ام درویشان و سا= 604;کان میباشد. سالک &#= 1583;ر استضعاف و تض= 593;یف روان وهوسها= 40; و عادات خود ت&#= 1575; جائی پیش میر= 608;د که بمرگ قبل ا&#= 1586; مرگ این روان &#= 1576;شری میرسد. پس سال&#= 1705; عاشقانه داو= 91;لب ترک این جان بشری میشود ت= 575; بجانان الهی = 588;هود برتر تا قائم &#= 1585;وح القدس برسد. پس حفظ خاطرا= 578; گذشته و افتخارات آن سالک را بعقب &#= 1605;یراند. پس سالک حسرت &#= 1601;رصتهای از دست داده خ&#= 1608;د را نمی خورد وچون بکمال ر= 587;ید آنگاه خود را مغبون و ضرر دیده نمیشنا= 87;د که حسرت آنرا &#= 1576;خورد. <o:p></o:p> <o:p> </o:p> این قسمت تا آخر فایل ضمن واژ= 607; نگار باید منتقل گردد <o:p></o:p= > ن= 575;مه أعمال - ت= 593;بیری در داوری اله= 740; از اعمال عبادی سالکا= 06; میباشد که در فرهنگ ولایت = 586;ردشتی( پادا قرّه یا خورّه ) میگویند که پاداش قرٌه گیری شهودی سالک د= 585; ولایت الهی خ= 608;د میباشد. که ای&#= 1606; نامه اعمال و خلاصه آثار پذیرش های ال= 607;ی در ژنتیک روح= 740; در کسب تجلٌی= 575;ت الهی میباشد. که حاصل تزکی= 607; نفس سالک در پ&#= 1575;کسازی عقده های روا= 606; سالک در تخلی= 607; وتحلیه و توسٌلات عبا= 83;ی میباشد. هر ول&#= 1575;یتی سالک ابتدا شهودهای تول= 83;ات پیشین در ولا= 740;تهای الهی آنها را &#= 1578;جدید مینماید که ش= 607;ودهای مقدماتی و(حج های عمره ) سال&= #1705;ان است آنگاه بش= 607;ود برترو تازه م= 740;رسند که شهود نور ق&#= 1575;دم در نوع بشری حجٌ أکبر است وپایان وظیف= 07; الهی سالک تا هفت ه&#= 1586;ار سال بعد در نو&#= 1593; فوق بشری وول= 575;یت مهدوی آینده تجدید شهوده= 75;ی نوع بشری کرد= 607; بشهود برتر نور رحمان وع= 585;ش ربٌ برتر از رحمان برستن= 83;. آنگاه از هزا= 585;ان برابر عقل وک= 585;امات وامکانات ال= 07;ی نوع فوق بشری &#= 1576;میلیونها برابر عقل وک= 585;امات نوع بشری میر= 587;ند که شایسته تو= 604;د باز در نوع با&#= 1604;اتر از نوع فوق بش&#= 1585;ی فرشته گونه م= 740;رسند. وتا أبد این ت&#= 1593;الی های نوعی وهر= 740;ک هزاران براب= 85; کمالات الهی در پیش روی هر روحی ه&#= 1587;ت که شایسته با= 586;گشت بخداوند شون= 83; . که روح هر أتم نیز زمانی از نردبان انوا= 93; بنوع بشری و نردبا= 606; صفات و تجلٌیات اله= 40; تا نور قائم و &= #1576;الاتر خواهند رسید = 586;یرا همه ب= ازگشت بخداوند دار= 06;د. سالکان با هد= 575;یت ضروری پیر ال= 607;ی بمعرفی خداو= 06;د تخلیه از صفا= 578; بشری وحیوان= 40; قبل بشری خود مین= 605;اید تا بتواند بص= 601;ات الهی و نیکوی &#= 1662;یر کامل را کسب= ; نمایند .و تا در شرط کا= فی از نظر الهی ب&#= 1578;جلیه های الهی برس= 583;. و الاٌ بدون س&#= 1604;وک الهی دوچار ک= 575;رماها و حقارهای نو= 593;ی نسخ ومسخ وحت= 740; فسخ ورسخ ووس= 582; میگردند که ص= 583;ها هزار وحتی می= 604;یونها سال طول خواه= 583; کشید که دوبا= 585;ه وحتی صد باره &#= 1576;نوع بشری وهمین س= 604;وک الهی = 8;ا نور قائم را ب&#= 1575;ید برسند که خوا= 607;ند رسید. چون فرم&#= 1575;ن کن فیکون وشد= 606; و صیرورت و تکامل روح می= 576;اشد.<o:p></o:p> قریش ز= ;ردشتی الأصل در فره= 606;گ سلوکی واژگا= 06; دری فارسی را داش= 578;ه که تا کنون در &= #1586;بان عربی = باقی است. و خورٌه ه&= #1575;ی شهودی را قرّ= 607; یا غرّه و حتی &= #1582;ورنق گفتند. ومحمد کاشف = دو قرٌه برتر و آخر نور قائم &#= 1608;عرش رحمان شد که همان معنی ( قر&= #1570;ن) و معجزه محمد است وکلام خداوند است و= 606;ه کتاب قرآن عث= 605;انی که چهل سال پس &= #1575;ز وفات محمد نوشته انسان= 07;ای غیر شایسته شهودی بود. که &= #1578;ا دویست سال عارفان الهی = 575;سلامی آنرا بعنوان کتاب دستکار= 40; شده قبول نداشتن= 83;. و بخطار کشتا= 585; فراوان مخال= 01;ین قرآن عثمانی <sp= an style=3D'mso-spacerun:yes'> که آخو= ;ندهای سنٌی و بعدا آ&#= 1582;وندهای شیعی ترک مخا= 604;فت با قرآن عثما= 606;ی نمودند. والا= 612; برای سالک (قر&#= 1570;ن ناطق پیر کام= 604;) لازم است که ه&#= 1585;چه بگوید خداون= 83; گفته است . ومهدی مو&= #1593;ود آخرین کامل و= 604;ایت محمدی ۵۵ قرن &#= 1583;یگر کشف دوقرٌه برتر نور رحمان وعرش ربٌ برتر از ر&#= 1581;مان را مینماید ک= 607; قرآن و قرّه های مهدی است .&= #1608;هر دارنده آن قرّ= ;ه و خور¡= 7;ه های شهودی خو= 583; قرآنهای ناط= 02; و گویای الهی چ= 606;د سالک خویش می= 576;اشند. <o:p></o:p> ن= 575;بال - انسان أحمق ب= ;ی خیال و حقیر د&#= 1585; مقام عقلی وا= 583;راکی که لا ابالی نیز گفته میش= 608;د که قشری های م&#= 1584;هبی با اطلاعات أ= 606;دک از امور تاریخی دینی = 608; اعتقاد بخدا= 08;ند و داوری أنبی= 575; و استناد بپیامبر وره= 76;ران دینی باز بسل= 608;ک الهی یگانه خ= 608;استه خداوند و پیا= 605;بر نمی پردازند. و بعبادات بد= 608;ن وسیله الهی م= 740;پردازند که شرط قبول ا&#= 1604;هی از اعمال میب= 575;شد. و عبادات قشر= 740; خود را کافی م&#= 1740;دانند وحتی خداوند را ناچار ببخشیدن گذش= 78;ه وخطاهای زیا= 83; آنها میدانند. پس ا&#= 1740;نان بگفته پیامب= 85; مشرکانی هستند که نفس &#= 1740;ا روان ألوده و= 607;وسباز خود را میپرس= 578;ند. و بدتر وقتی ا&#= 1591;اعت از آخوندهای = 602;شری را مینمایند = 608; بتقلید آنان = 593;بادات نادرست و جهن= 612;م پروری مینما= 40;ند. حتی اگر تمام &#= 1593;مر روزها صائم و شبها قائم بو= 583;ه باشند که مسخ &#= 1605;یمون وخوک بهترین = 588;انس آنان در تولد &#= 1605;جدد بجهان میباش= 83;. اگر که بفسخ و گندیدگی گیا= 07;ی ورسخ جمادی ن= 585;وند، که هر أتم ومو&#= 1604;کولی روح دارد ودر &#= 1581;ال تکامل روحی خ= 608;د میباشند که میل= ;ونها وحتی بیلیون= 07;ا سال طول میکش= 583; که دوباره وح= 578;ی صد باره بنوع &#= 1576;شری مجدد برسند و= 607;مین سلوک الهی تا &#= 1606;ور قائم راباید = 576;نمایند که ببی نهایت &#= 1575;نواع فوق بشری تا خداوند الله = 576;اید پیش بروند که &#= 1582;واهند رفت.<o:p></o:p> ن= 575;صره - شهر کوچکی محل تولٌد عیسی مسیح بوده است. ولی هر= ; انسان کاملی در هر ولایت الهی در تول= ;د دوم و مقدس بازگشت = 576;خلق خود در هر محل&#= 1740; با نصرت یافت= 606; الهی و پیروز= 740; است . و بخاطر مسیح متولد ن= 575;صره پیروان ولایت= اورا ناصری و نصرانی و نصارا گفته ا= 606;د .نام وکنیه ال&#= 1607;ی اولیا وهر کامل ال= 607;ی در بازگشت بخ= 604;ق نام جدید ومق= 583;ٌسی مییابند. زیر= 575; تن بشری خود را در مرگ قبل &= #1575;ز مرگ نام قبلی را داشته که ر&#= 1608;ح او در معراج ش&#= 1607;ودی خود از دست دا&#= 1583;ه است. ولی در تولد دوم اله= 740; انسان کامل د= 585; بازگشت بخلق = 608; بیداری از خواب مرگ ارا= 583;ی شخصیٌتی اله= 40; ونام الهی تازه ای &#= 1583;ارد. حسین و حسن نواده پیامب= 85; در أصل شُبّر &#= 1608; ُشبیر بوده ا= 606;د و فاطمه فاخت= 607; نام داشت و علی بقول خود= 588; مادرم مرا حی= 583;ره صدا میکرد. پس &= #1575;ز کمال شهودی این افراد خا= 606;دان پیامبر اسام= 40; الهی تازه را یافت= 606;د . حسین حسنک و حسن انسان کامل تحسین و کمال و زیبائ= 740; روحی یافته م= 740;باشند و فاطمه (فطم و = افطار) از دوره سلوک کرده است و عل&#= 1740; مرتضی در شهو= 583; چهارم مرتضو= 40; علامت رضایت = 575;لهی و شایسته نوع &#= 1601;وق بشری پس از مر&#= 1711; طبیعی میباش= 83;. عرفای الهی و &#= 1589;وفیٌه ایرانی همگی = 576;ا نام الهی دوم &#= 1582;ود مشهور زمان خ= 608;د و در تاریخ هستند عیسی ب= 606; مریم = در کمال الهی خو= 583; نام مسیح از خ&#= 1583;اوند یافت. ولی مخا&#= 1604;فین ولایت او از پ&#= 1740;شینیان همچان مسییح = 585;ا بنام عیسی میخوانند.<o:p></o:p>= ن= 575;سوت - جهان م ادی أ= 8;می محسوس ما ناسوت خواند= 07; میشود که جای زندگی ناس یا انسان= 607;ای نوع بشری بخصوص ناسیا= 06; عهد الست خود با خ&#= 1583;اوند در هنگام شهو= 583; آخر نوری خود که سوگند لبٌ= 740;ک را بپرسش مقا= 605; الهی نور شهو= 583;ی خود داده که پ&#= 1585;سیید آیا من ربٌ تو &= #1607;ستم ؟ و آری گفتند که در تولد بع&#= 1583;ی شاهد نور تجل= 613;ی با (تجسٌم انس&#= 1575;نی آن نور) که ولا&= #1740;ت برتری را تأس= 740;س میکند لبٌیک = 576;گوید. یعنی فرمودی = 576;یا، اینک من آمده &#= 1575;م که پیمان و تسلیم با ولا= 740;ت برتر داشته ب= 575;شم تا وی بشه= ;ود نور تجلٌی با= 604;اتر را برسد که رو&#= 1581; مسیح عهد الس= 578; خود را تولد بهتر بعدی در &#= 1589;ورت و تجسّم مولا ع= ;لیّ لبّیک بتجسّ= 05; انسان= ی نور مصطفوی خ= 608;د محمد گفت که ت&#= 1608;انست بنور قائم برسد = که باز در نوع فو&#= 1602; بشری با صورت &#= 1608;مقام دیگری با نور &#= 1602;ائم که عهد الستی <s= pan style=3D'mso-spacerun:yes'> خواهد= داشت که لبٌیک اطاعت= بگوید تا شاید بنور ربٌ رحمان نی= 586; برسد. تمام ار&#= 1608;اح مدام در هر نوعی که بوده &#= 1575;ند چون بکمال می= 587;ٌر نوعی خود رسیده باشند <sp= an style=3D'mso-spacerun:yes'> و عهد = 5;لستی داشته که پیامبر م= 740;گوید <o:p></o:p> = 06;طفه أزلی هر روحی &#= 1576;خداوند عهد الستی دا= 588;ته است که همیشه <s= pan style=3D'mso-spacerun:yes'> با آخر= ;ین تجلٌی الهی خ= 608;د در تجسٌم انس= 575;نی و تسلیم گردد و الاٌ متولد &#= 1583;ر نوع بهتر بشر= 740; پس از شهودها= 740; تجلٌیات اله= 40; هر پنج ولایت قب= 604;ی بجهان با این &#= 1705;رامات شایسته عقلی = 608; توانهای صفا= 78;ی الهی متولد ن= 605;یشدند کاملان محمد= 40; پنج بار در پنج ول&#= 1575;یت قبلی آدم ومی= 578;را وبودا و زردش= 578; ومسیح متولد بشری بهتر هر بار با مقام پ&#= 1740;امبری رسیده بوده ا= 606;د که اینک با کرامات و تعق= 604; برتری در ولایت ومحمد= 40; و تجدید شهوده= 75;ی پنجگانه مقد= 05;اتی بشهود ششم وت= 580;لّی نور قائم میرسند که پا= 740;ان فرمان الهی ک= 606; فیکو&= #1606; برای نوع بشر= 740; میباشد. ولی ا&#= 1705;ثر انسانها در ت= 608;لد بهتر بعدی که &#= 1576;هشت موعود چهارم = 578;کامل تولد قبلی دا= 588;ته عهد الست خود را فراموش می= 705;نند که روان و نفس &= #1575;مٌاره انان در این= ; تولد با عقل بیشتر و صفات برتر چ&#= 1608;ن اراده، میخواهد لذٌ= 78; زندگی بهشتی موعود = 575;لهی خود را استفا= 583;ه کند. که سالکا&#= 1606; طالب لقای ال= 607;ی بهشت چهارم ک= 606;ونی خودرا نیز صر= 601; کسب بهشت چها= 585;م نوع فوق بشری &#= 1576;عدی مینمایند. و خداوند بهشت= 40; را میگیرد که به= 588;ت برتری میدهد. جانی را میگی= 585;د که جانان اله= 740; شهود برتر می= 583;هد. ارواحی که در &#= 1578;ولد قبلی این عهد &#= 1575;لست را نداشته با= 588;ند حتی تولد بهت= 585; بعدی و بهشت چ&#= 1607;ارم را نخواهند داشت. گوئی عه&#= 1583; الست آخرین و= 592;یفه سالکان راه ا= 604;هی در هر زمان وم&#= 1585;حله ای میباشد. از <= span style=3D'mso-spacerun:yes'> جهان ن= ;اسوت کنونی ما جهان سنگین تر ماسوت هست که &#= 1570;صل تولید ماده إ= 578;می میباشد. و علمای فیزیک آنرا ( ماس ) ماده ح= ;فره سیاه کهکشان = 605;یگویند. رقیق تر از نا&#= 1587;وت آتمی جهان ها= 740; نادیده و سبک &#= 1578;ر در جنس مادی م&#= 1740;باشد. ملکوتها بخصوص پنج مل= 705;وت آخر ( مکان لا مکان) تجلٌیا= 578; شهودی پنج گانه ولایته= 75;ی مقدماتی میباشد. ولی ا&#= 1586; شهود نور قائ= 605; ربٌ النوع بش= 585;ی در جبروت نخستی= ن رقیق تر از مل&#= 1705;وتها و مکان لا مکان نور رحمان ربٌ ال= 606;وع فوق بشری آینده که بی ن&#= 1607;ایت در مراتب رقی= 602; تر از یکدیگر &#= 1607;ستند. عاقبت بجهان = 604;اهوت مکان لامکان = 585;بٌ الأرباب الل= 07; میرسند که پا= 740;ان وظیفه أزلی أبدی تکامل ه= 605;ه ارواح میباش= 83;. و باز= گشت به ال= له أصل همه اروا= 581; باز م= یگردند. آنگاه و بفرض محال و رسیدن &#= 1585;وحی بمطلق أبدیٍ= 78;، هنوز بخداون= 83;( هو) بیرون از ه&= #1587;تی در هاهوت و جهان عمٌاء بقول پیامبر = 606;رسیده اند. که خداون&#= 1583; هو همیشه در ضمیر سوم شخص &#= 1594;ایب در جهان (عدم م&= #1575; سواه در اسم ا&#= 1604;باطن و الخارج از ه&#= 1587;تی ها ) میباشد. که= بفرض محال روح رسی= 583;ه بنور الأ نوا= 585; الله با فرما= 606; تازه ای از خد&#= 1575;وند هو خواهد بود. که هر تربیت و تعلیم وکمال= 40; منطقا باید د= 585; تعلیم مراتب = 662;ائین تر تلاش نمای= 583; که الله چنین &#= 1605;ینماید. خداوند( هو یا &= #1575;و) با صدور خداو= 606;د الله بظهور د= 585; هستی = شده أهو یا أهورم= زدای زردشتی است ک= 607; قریش و یهودیان نیز = 586;ردشتی در فرهنگ ولایت چهارم = 586;ردشت بود. الله و آهو در لاهوت= و هاهوت بمعنی (&#= 1575;ین اله م= شهود هنوز الله حداون= ;د هو نمیباشد . بسیار واژگا= 06; عرفان زردشتی در زبان عربی و ق&#= 1585;آن و احادیث پیا= 605;بر وجود دارند. در حقیقت همه &#= 1593;والم الهی ماسوت و= 606;اسوت و ملکوتها و جبرونها سراسر در جها= 606; خداوند الله در لاهوت در و&#= 1581;دت وجودی خود بوده وهستند. وموجودات ای= 06; عوالم الهی با دیدن &#= 1575;ستقلال خود، همچنان = 583;ر وحدت وجود الهی میباشن= 83; که بقول عرفا جز &#= 1582;داوند الله در جهان &#= 1607;ستی کس دیگری نیس= 578;. آنچه هست تجل= 612;یات صفاتی الهی د= 585; ارواح جدا شد= 607; از رو= ح الأرواح الل= 07; میباشد. که باز در وحد&#= 1578; وجود = و صمدیت خداون= 83; الله باز میگ= 585;دند. که هم هستند و الهی شده اند ولی همچنان مستقل جدا از &#= 1582;دای الله نمیباش= 06;د.<o:p></o:p> انسان= قدرت احساس عوالم = 594;یر از ناسوت را ن&#= 1583;ارد چشم وگوش و احساس عوالم = 575;لهی ملکوت را ندا= 585;د. وتنها در رؤی= 575;های انسان در خوا= 576; تمثیل وتشبی= 07;ی از آنچه در ملکوت در سطح مقام روحی ان= 587;ان باشد آنهم بص= 608;رت سمبولیک میب= 40;ند. گوئی همچنان = 575;مور ناسوتی می بی= 606;د. و تجلٌیات شه= 608;دی پنجگانه نیر برای شاهد آنها همچنان = 583;ر جهان ملکوت های پنجگانه = 605;یباشند ونور قائم در نخستین جهان جبروت میباش= 83;. سالکان ولای= 78;های ششکانه در تخ= 604;یه وتحلیه و تجلیه های ال= 607;ی پا در جهان مل&#= 1705;وت میگذارند که = 587;مبولیک می بینند. جهان سنگینت= 85; از أتم را که ماس میگویند هر سانتیمتر مک= 93;ب آنرا ده ها وص&#= 1583;ها تن میگویند ک= 607; تمام إتم ها و&#= 1575;رد شده در آن محی&#= 1591; باصل قبل أتم= 740; و أثیری و حتی &= #1602;بل أثیری در میآیند و تکا= 605;ل نوعی تنها در روح انسان و در شهود تجلٌیات اله= 40; میباشد .و الاٌ تن و ذهن وروان ان= 587;ان با مرگ نوعی متلاشی و آتم= 607;ا آزار و روانه= 575; بنسخ ومسخ و ذهن ها بکلٌی نیست میشوند. جهان ماس که م&#= 1575;سوت میگوئیم از پ= 608;زیترون های أتم تشکیل= شده و جزء بسیار ک&#= 1608;چک تن یک آدمی می&#= 1576;اشد. و ترکیبات تح= 578; أثیری را جداگانه عرفان= ی گفته ایم، که &#= 1593;لم فیزیک آتمی بمرزهای اول= 40;ه آن عوالم رسی= 583;ه اند. در سلوک بهشت اول شاه= 583;ان روزها در احو= 575;ل الهی وعقلی و= 575;لهامات لدنٌی میباش= 06;د. و بهشت دوم در گردشهای ملک= 08;تی شبانه است . وبا مرگ شیری= 606;ی چون هر میل خو&#= 1575;ب شبانه ببهشت = 587;وم هفت هزار سال شاهد عرش رحم= 575;ن در سایه عرش ر&#= 1581;مان خواهد بود. که &= #1576;هشت انتظار صاحب = 575;لزمان نوع فوق بشری &#= 1570;ن ارواح میباش= 83; و بالأخره به= 588;ت چهارم تولد ن= 608;ع فوق بشری با ه&#= 1586;اران برابر عقل وک= 585;امات بالفعل روحی = 608; صفات الهی می= 576;اشد. که موجودیٌت = 670;هار بُعدی میگوئ= 40;م. ۵۵ قرن دیگر آ&#= 1582;رین کامل ولایت م= 581;مدی بجای نور قائ= 605; بلقای الهی ن= 608;ر ربٌ رحمان میرسد. وبا عر&#= 1588; ربٌ برتر از رحمان اولی العزم هفتم ب= 582;لق باز میگردد و &#= 1576;رای متولدین نوع = 601;وق بشری بعدی، ک= 607; تماما شاهدا= 06; نور قائم در نوع بشری بوده و عهد الست با ن&#= 1608;ر قائم داشته در بهش= ;ت چهارم خود در &#= 1606;وع فوق بشری با هزاران براب= 85; عقل متولد می= 711;ردند که روح محمد در نخستین آنان ب= ;رای سرسپردگی مق= 75;م الاهی مهدوی = 582;واهد بود. که تا أبد = تمام ارواح أتمی و= 711;یاهی وحیوانی و بشری باید بل= 602;ای نور ربب رحما= 606; برسند که باز &#= 1576;ی نهایت تجلٌی= 75;ت الهی نوع فوق &#= 1576;شری در پیش دارند. هر موجودی بر= 575;ی خو نظیری ندا= 585;د و چون صورت خداوند فرد و= 575;حد نوع خاص خود میباشند و هرروحی مدبٌ= 85;ان الهی شایسته = 582;ود را دارند و ما &= #1575;ز مکانیزم وما= 07;یٌت وجود چهاربُ= 93;دی فرشته گونه ا= 585;واح نوع ف= وق بشری ر ا ندار&#= 1740;م که حتی نام فر= ;شتگان برای آنمها ناپچ= 40;ز میباشد. خداو= 606;د الله مطلق اس= 578; و در هیچ صفت خود محدودیٌ= 78; و نهایتی ندارد پس تجلٌیات ا= 585;باب انواع بی نها= 740;ت میباشند .<o:p></o:p> ن= 575;کث - پیمان شکن و Ÿ= 3;هد شکن با خداون= 583; وسوگند بتجلٌی آخر ه= 585; انسان کامل ش= 583;ه ولایتهای ال= 07;ی آغاز از پیر ک&#= 1575;مل حسینی بمعرف= 40; خداوند میباشد. که سا&#= 1604;ک متعهٌد اطاع= 78; پیر در دستورات س= 604;وکی تا قیامت را سوگند میخور= 83;. قیامت مرگ طب= 740;عی از نوع بشری و یا در مرگ قبل &= #1575;ز مرگ سالک شاه= 583; شهود مصطفوی = 583;ر ولایت محمدی که آنگاه سال= 705; بنور قائم می= 585;سد. و شاید از صد ش&= #1575;هد قائم جان بشر= 740; داده که بنور &#= 1602;ائم جانان الهی و &#= 1588;ایستگی نوع فوق بشری &#= 1585;سیده اند، یکی از خ&#= 1608;اب مرگ قبل از مرگ با ( بدای ا= لهی) و سرنوشت هفت= 605; معصومیٌت از خواب مرگ قبل &#= 1575;ز مرگ بیدارشد= 07; و با شهود عرش رحم= 575;ن پیامبری درو= 04;ایت محمدی خواهد = 576;ود. که تصوف ایرا= 606;ی این مسیر سلو= 705;ی را دارند و دی&#= 1711;ران در تصوٌف خود &#= 1576;مراتب تجلٌی اولی ا= 604;عزم خود میرسند. و&#= 1604;ی برخی از سالک= 575;ن یا ناکث اصطلاحا ناک= 87; که پیمان خود ر ا نادیده می&#= 1711;یرد و یا منافق که هنوز دل بآخو= 606;دهای قشری خود داد= 607; که عملا جاسو= 587;ان آخوندهای قش= 85;ی در بین سالکا= 606; ولایتها میب= 75;شد. و سوم مقتصدا= 606; هستند که کم ک&#= 1575;ری سلوکی و حتی ب&#= 1585;ای منافع دنیوی و استفاه ماد= 40; و فریب مردم ب&#= 1608;لایتهای الهی نزدیک م= 740;شوند که قصد استثم= 575;ر دیگران را دا= 585;ند. و صوفیه ناصا= 601;ی و بازاری خوانده میشو= 06;د منافق گوئی ت= 608;نلی زیر زمینی از &#= 1608;لایت الهی بولایت = 601;قیه غیر الهی خود زده اند که اخ&#= 1576;ار واسرار ولای= 78; را بآخوندها می= 85;سانند تا آنان تکفی= 585; و فتوای مرگ ب&#= 1583;هند. و تاریخ مملو &#= 1575;ز ترور و کشتار &#= 1575;ولیای الهی وپیروا= 06; آنها است. که خداون&#= 1583; این شهیدان ک= 588;ته شده را پاداش های نهائی آن= 575;ن را میدهند. و این مشکلات ضمن بل= ;ایای سلوکی و سرنو= 588;تهای نوع بشری آنا= 606; میباشد که مس= 740;ح را بصلیب کشی= 606;د و حسینهای زن= 583;ه الهی را سر = 6;ریدند. <o:p></o:p> ن= 575;جی و مستودع - ا= 606;سانهای کامل نجات یافته و یا مر&#= 1576;ٌیان الهی بمعرفی = 582;داوند بسالکان صاد= 02; وشایسته که با تجلٌیا= 578; آخر که نور قا&#= 1574;م در ولایت محم= 583;ی نجات از نوع ب&#= 1588;ری خود را مییابند و هف= 578; هزار سال بعد تولد نوع فوق &#= 1576;شری میگردند چون = 578;خلیه وتحلیه روان = 578;ا تجلیه های آخ= 585; میسٌر خودرا دارند. گاهی پیر کامل حسی= 606;ی را مستودع ال= 607;ی میگویند که و= 583;یعه و امانت الهی در مقام پیام= 576;ری و شهود عرش رح&#= 1605;ان را در ولایت م&#= 1581;مدی دارند. که دار&#= 1575;ی اختیارات وت= 01;ویض الهی برای تع= 604;یم سالکان خود ر= 575; داشته و تجلٌ= ;یات شهودی را در د&#= 1604; خود ودیعه ال= 607;ی دارند. انبار &#= 1705;الارا نیز مستودع گویند که امانت در آنجا گذارده = 605;یشود. باز مستودع ر= 575; برای غیر سالکان گفته = 605;یشود که ان= بار نقاط ضعف منف= 740; در روان کرده و پاکسازی سلوکی نمیکن= 06;د و پس از مرگ بهمان انواع حیوانی مسخ م= 740;شوند که آن صفات منفی را دارن= 583; چون در فرب کاری و حق ناش&#= 1606;اسی. پس در کارماه= 575; تولدات مجدد پاکسازی طبی= 93;ی با رنجهای زن= 583;گی حیوانی دارن= 83;. سالکان متعه= 83; سلوک الهی را امان= 578; الهی از کرام= 575;ت بالفعل و بال= 602;وّه دارند که با آن در شرایط زندکی نوع بش= 585;ی و فصل وعقل و ق&= #1583;رتهای حیاتی آنرا یافته اند پس امانت الهی ر= 575; در ذات ودیعه &#= 1583;ارند و بدهکار خدا= 608;ند هستند. مگر پس از سلوک و نجا&#= 1578; شهودی که اما= 606;ت خود را بخداوند باز = 711;ردانند که خود را به طلب کا= ;ر داده برای ن= ;وع فوق بشری هفت &#= 1586;ار سال بعد نیز عهد الست جدیدی دارند= .<o:p></o:p> ن= 575;قه صالح - اصطلا&= #1581; قرآن که ناقه &#= 1588;تر ماده ومناسب = 587;واری بزرگان بوده = 575;ست و صالح نیز پی&#= 1575;مبری بوده که افسا= 606;ه رها کردن شتر &#= 1582;ودرا در صحرا بین م&#= 1585;دم کذارد باین ش= 585;ط که کسی بآن آسیب نرساند. در حاالیکه قشری های مذه= 576;ی آن شتر مقدٌس را نیز کشتند &#= 1608; تن پیامبر و ه&#= 1585; کامل الهی که چون ش= تر حامل روح ورو= 575;ن الهی میباشد. &#= 1578;ا اورا ببهشت نوع فوق بشری <s= pan style=3D'mso-spacerun:yes'> آینده= ببرد. ناقه شتر باز &#= 1607;مان نگاه فارسی دری و نظر تمرکز نمودن = 587;الک در صورت پیر الهی در حضور ذهنی خود که خدا= ;وند معرفی کرده ب= 575;شد. صالخ اصلاح ش= 583;ه عکس طالح فاس= 583; تر شده میباش= 583;. که سالکان در &#= 1581;دٌ کفایت از پاک= 587;ازی در شرط کافی از نظر داوری &#= 1575;لهی و نجات از پیمان با خدا= 608;ند و از زندگی نوع بشری نجا= 578; مییابند .که چ&#= 1608;ن برای مأموری= 12;ت پیامری چند س= 575;لک خود بخلق باز &#= 1605;یگردد و تولد دوم و ا&= #1604;هی خود را پس از م&= #1585;گ قبل از مرگ مینمایند. نگاه بچشم و ذ&#= 1607;ن و دهان انسان= بآخوندهای قشری دشمن خد= 575; و قاتلان انب= 740;ا عملا شرک خفی سالکان میبا= 88;د. و خنثی کننده هر نگاه سلوک= 740; او میباشد. پس &= #1576;قول پیامبر مهمت= 85; از عشق بوسیله الهی در سلوک &#= 1606;فرت از دشمنان خد= 575; میباشد .که بآنها= اعتماد و باوری و اطا&#= 1593;ت وم حب= ّت داشته باشد. <o:p></o:= p> ن= 575;قوس - زنگ کلیساهای مس= 40;حی که گهکاه بصد= 575; در میآید که ی&#= 1575;د آوری وظیفه ا= 604;هی شنوندگان کن= 06;د و یا برای مرا&#= 1580;عه آنها بکلیسا= 48; اگر خانقاه پیر ا= 604;هی باشد. و الاٌ ک&= #1588;یش های قشری سفرای شیطان = 608; أهریمنان زنده هستند ک= 607; لباس و تلبیس دروغین روحانیٌت برتن دارند ک= 607; آنگاه ناقوس صدای أهریمن ضحٌاک میباش= 83; که عاشقان خو= 583; را در شوزشها= 740; اجتماعی احضار میکنن= 83;. که اکثر قریب &#= 1576;اتفاق مدٌعیان دین داری بهر مذه= 576;ی که باشند رهروان راه ا= 576;لیس هستند و هرچه &#= 1586;ودتر بتوانند بحقارتهای بیشتر جهنٌم = 580;هان در تولدات نس= 582; ومسخ مجدد در &#= 1589;ورتهای نوعی بروند گاهی ناقور ر= 575; بجای ناقوس میگویند گوئ= 40; نقٌاره زنی ب= 585; طبل بصدا در م&#= 1740;آورند که لشکریان شیطان راه می= 575;فتند. گاهی ناسور و &#= 1587;ورنا در جنگ همان نقش ناقوس در &#= 1705;ار آخوندهای قش= 85;ی میماند نامو= 87; یا نامهای ال= 607;ی عکس صدای أهر= 740;منان در عبادات با &#= 1608;سائل الهی در ولای= 578;های ششگانه سلوک= 40; می باشد و هر دو ل&= #1601;ظ یونانی هستن= 83; . ناقه و ناقوس باز همان لفظ &#= 1601;ارسی دری نگاه ووا= 576;ستگی چشم وفکر انس= 575;ن بنفع عقلی خو= 583; میباشد. پیر ک&#= 1575;مل الهی عکس آخو= 606;د قشری فاسد رو= 575;ن است. خداوند همیشه در دل ا&#= 1606;سان مستعد و سالک یاد آور راه ا&#= 1604;هی خوذ میباشد و &#= 1740;ا چون ن= اقوس اعلام خطر برای غیر سال= 705;ان قشری است .<o:p></o:p> ن= 575;ر و نویره - ن= 575;ر آتش شعاع مراتب حیات د= 585; جهان عکس نور شعاع خنک و هد&#= 1575;یت کننده مراتب = 578;جلٌیات الهی است ونو= 740;ره مصغٌر وکوچک شده نور ونار است که تجلٌی= 575;ت الهی هستند و مشوٌق ووسیل= 07; رسیدن باسرار تجلٌیات و شع= 575;عهای الهی بالاتر. که در نوع بشری بنور قا= 574;م روح القدس و ا&#= 1606;وار عرش رحمان سمبول تمام مراتب الهی آینده منتظر = 588;ایستگان الهی میباشد. قریش زردشتی در فرهنگ وواژه های عرفان= ی دری فارسی داشتند که هم= 575;ن درب و باب عوا&#= 1604;م الهی و بهشت آ&#= 1740;نده و انواع فوق ب&#= 1588;ری و عقلهای اله= 740; و کرامات وام= 705;انات حیاتی فوق بش= 585;ی است . تنها در ن= وع فوق بشری هزا= 585;ان برابر عقل نو= 593; بشری را خواه= 606;د داشت که انسا= 606; نیز هزاران ب= 585;ابر عقل نوع میمو= 606; را دارد .استع&#= 1583;اد انسانها در ژنتیک روحی و &#= 1587;رنوشت تولد کنونی ا= 608; میباشد. که در &= #1578;ن و ذهن وروان قدرتهای حیا= 78;ی دارد که غیر س&#= 1575;لکان آنرا سوخت لذٌتهای خود = 605;یکنند که پاداش بهش= 578; نوعتی و جهان= 740; تولد پیشین آ= 606;ها میباشد. ولی س&#= 1575;لکان این بهشت را صرف تحقٌق کر= 575;مات بالقوٌه خود میکنند که بر= 575;ی تولد نوع بهت= 585; بعدی کرامات = 576;الفعل آنگاه خواهد = 576;ود. و یا پاکسازی روان در تخلی= 607; وتحلیه سلوک= 40; میتوان تغیر= 40; ارادی در سرن= 608;شت نوعی خود داد <s= pan style=3D'mso-spacerun:yes'> و بهشت= ;ی تر کرده، و یا &= #1576;دتر جهنٌم کارماهای نس= 82; و مسخ و فسخ و ر= سخ ووسخ بدتر نوعی شده و = 8;کرار گذشته ها در آینده ها نمو= 583;ه که دوباره و حتی صد باره ب&#= 1606;وع بشری مجدد و ه&#= 1605;ین سلوک الهی تا &#= 1588;هود نور قائم برسند که خوا= 607;ند رسید. ولی بقی&#= 1605;ت رنجهای مکرر = 586;ندکی حیوانی که بچ= 588;م تن خود نیز در &= #1581;یوانات می بینیم که ا&#= 1606;سان نیز دارد. پیامبر بجای = 580;هنٌم یا جهان و جهانوم یونانی وگوها= نوم تورات اکثرا از نار و آتش میگفت که زند گی در جهان مادی غرق حرارت و انرژ= 740; و کوانتوم می= 576;اشد.و تنها روح عقب &#= 1605;انده باشد در جهن= ;ٌم است. <o:p></o:p> ن= 575;فه گشائی - گ= 608;ئی ناف آهوی ختن &#= 1585;ا میگشایند که = 575;ز بوی عطر آن اس&#= 1578;فاده کنند. تعبیری أدبی است که س&#= 1575;لکان و عرفا باطن حقایق امور و= 575;قعی را می گشایند و استنباط و استبطان مین= 05;ایند که حقایق برت= 585; و الهی تر را بیرون بکشند = 608; برای همیشه ظاهر و آشکار میباشد. مانن= 583; کشف تجلٌیات = 575;لهی پیامبران او= 04;ی العزم و مهدی= 607;ای موعود درآینده ها خ= 608;اهند کرد. زردشت نور مرتضوی ا= 740;لی یا اله ،و مسی&#= 1581; نور مصطفوی فارقلیط، و م= 581;مد نور قائم روح &#= 1575;لقدس و مهدی موعود &#= 1605;حمد که سوشیا= نت سوم زردشت و ف&#= 1575;رقلیط دوم مسیح است <s= pan style=3D'mso-spacerun:yes'> بنور ربٌ رحمان میرسد. و مهدی &= #1607;ای موعود بالات= 85; فوق بشری تا خ&#= 1583;اوند الله نور الأ= 606;وار تجلٌیات برت= 85; را کشف و آشکار دیگران میکنند.حتی و( این = 07;مانی) آن مراتب اله= 740; را در خود و پی&= #1585;وان خود مییابند. سالکان گوئی نافه گشائی میکنند که بت= 580;لٌیات و عقلها و تعل&#= 1740;مات الهی و احوال روحانی بهشت= 40; تر میرسند. تعلیمات پیر کامل بمعرفی خداوند منبع معطٌر و عقل و &= #1575;حوال الهی در سالک= 575;ن میباشد گوئی پیر کامل کلی= 583; دار مخازن معطٌر معقولات اله= 40; برای سالکان خود است ناف بند ارتباط ب= 575; رَحِم مادر حامل خود میب= 575;شد که بین سالک و &= #1662;یر الهی ناف نا م&#= 1585;ئی هستند که ارت= 576;اط اورا با پیر و &= #1582;داوند برقرار میکند. پس سالک وسیل= 607; ارتباط بعوالم الهی بالاتر را در &#= 1606;افه گشائی توسعه = 605;یدهند. و قدرت کسب حقایق از منب= 593; الهی خود پیر &#= 1705;امل را صد چندان م&#= 1740;نماید. که سالک گوئی &#= 1740;ک شبه ره صد سال&#= 1607; در سفر الهی خود جلو تر رفته اند. ولی &= #1594;یر سالکان هر شب= 740; را هزاران سا= 604; دورتر از خداوند میشوند که لذّت جوئی میکنند <o:p></o:p> ن= 575;موس - لفظ یونانی برای نام و اس&#= 1605; الهی و مقدٌس که پیامبران = 608; سالکان آنها آنرا توسٌل ع= 576;ادی دارند پنج نا= 605; آل عبا در نوع بشری و در تسم&#= 1740;ه ولایت سلوکی = 605;حمدی است. که در ولا&= #1740;تهای الهی دیگر اسامی محلٌی خود را دارند. یا همان اسما= 569; الله که پنج نام پنج شهود &#= 1605;قدماتی ولایت محمدی هستند حسین ی= 575; حسنک و حسن شهود دوم کام= 604; تحسین یافته وبا حُسن و زی&#= 1576;ائی میباشد. و شهود سوم فاط= 605;ی مادر الهی نو= 593; بشری و شهوده= 575;ی مرتضوی و رضایت الهی ا= 586; سالک و نیز شه&#= 1608;د پنجم مصطفوی وقتی که سالک &#= 1605;ورد اصطفا و انتخ= 575;ب الهی میگردد. که هم اکنون با مرگ قبل از &= #1605;رگ بنور قائم رب= 612; الوع بشری رو= 581; القدس برسند. که تنها ویزا= 740; ورود روح بعو= 575;لم الهی فوق بشر= 740; است. هم اکنون و هفت هزار سا&#= 1604; بعد تولد فرش= 578;ه گونه در جهان . لفظ نماز فارسی برای ص= 604;ات عربی و عبادت همان وسیله ا= 604;هی داشتن نماز گ= 584;ار از آخرین شهو= 583; تجلٌی الهی خ= 608;د میباشد. که نا&#= 1605;وس الهی سالک و ر&#= 1575;ز درون و رمز الهی او میبا= 588;د زیرا = عبادات بدون وسیله ا= 604;هی بمعرفی خداوند بقول = 662;یامبر شرک و دشمنی ب&#= 1575; خداوند است ک= 607; قاتلان انبی= 75; هستند حتی اگر همه ع&#= 1605;ر روزها صائم و= 588;بها قائم بنماز ب= 608;ده باشند در قعر &#= 1580;هنٌم در نسخ ومسخ حیوانی زندگ= 40; حیوانی میمون وخوک و &#= 1576;دتر میباشد. <o:p></o:p> ن= 576;وٌت - پیامبری و نبی شدن از طر&#= 1601; خداوند برای = 587;الکان انسان کامل د= 585; بازگشت بخلق پس از بیداری از خواب مرگ ق&#= 1576;ل از مرگ که با ش&= #1607;ود آخر عرشی خود تولد دوم اله= 740; بیابید که رو= 581; الهی شده بار &#= 1583;یگر در تن بشری قبلی مدفون شده و قبر حسی&#= 1606;ی اورا تشکیل میدهد. و زیار&#= 1578; و دیدن پیر الهی بهشتی ا= 604;هی پاداش دارد ک= 607; یک تجلٌی اله= 740; برتر میباشد = 705;ه سالکان ولای= 78; محمدی هفت بار دیدا= 585; پیر کامل را د&#= 1575;رند. پنج شهود حجٌ &#= 1571;صغر عمره هریک بع= 605;ری و تولدی بشری بدست آمده ان= 583;. حجٌ أ کبر ششم <= span style=3D'mso-spacerun:yes'> نور قا= ;ئم و حجٌ اعلای عرش رحمان برای مهدی نبوٌت موعود = 662;یامبری که قدرت تنبٌ= 608;ء و پیش گوئی مربوط بآیند= 07; نیامده خود و سالکان خویش دارند و &#= 1711;اهی از امور جهان= 740; که خداوند صلاح بداند ک= 607; الهام ووحی م= ;یباشد. نبأ و خبر و پی&= #1575;م الهی رسیده بدل انسان کا= 605;ل است. انبیای ا&#= 1608;لی العزم کاشفا= 06; تجلیات جدید = 575;لهی شش نفر بوده ا&#= 1606;د آدم کیومرث و میتر= ;ای نوح و بودا وز&#= 1585;دشت و مسیح ومحمد نوبت مهدی موعود محمد ی= 575; همان سوشیان= 78; سوم زردشت اس= 578; .و همان فارقل&#= 1740;ط دوم مسیح در ۵&#= 1781; قرن دیگر در ج&#= 1607;ان بعثت دارد که آخرین کامل و= 604;ایت محمدی بجای شهود ن= ;ور قائم بنور رب= 612; رحمان و عرش ربٌ برتر از رحمان میرسد.= 608; نوع فوق بشری از نظر خداون= 583; آغاز میشود و از هž= 6;اران برابر عقل نو= 593; بشری بیلیونها بر= 75;بر عقل نوع بشری میرسند. نبیٌ هر کامل ولایتهای سل= 08;کی ششکانه مییباشد و گر= 670;ه اولی العزم نیستند. مدبٌران اله= 40; هر انسان کامل د= 585; باره تربیت ا= 604;هی سالکان خود هدایت عقلی و احوالی میکن= 06;د. اگر که محمد گ&#= 1601;ت پس از من نبیٌ &= #1606;یست منظورش در جر= 740;ان شهودهای سال= 05;ان ولایت او میب= 575;شد که پس از شهود مصطفوی جز نو= 585; قائم ربٌ الن= 608;ع و وظیفه الهی سالکان نوع ب= 588;ری نیست. و الاٌ ه&= #1585; کامل محمدی ن= 576;یٌ ومهدی موعود = 608; اولی العزم خاص سالکان ا= 608; میباشد<o:p></o:p> ن= 580;م الثاقب - ستاره پ&= #1585; نور گوئی از ش&#= 1583;ٌت نور اشیاء را &#= 1587;وراخ و نفوذ دل در آنها مینمای= 83; که نور لیزر چ&#= 1606;ین میکند. زردشت آتش را تجلٌی نور الهی دید &#= 1705;ه آنرا مقدٌس د= 575;نست ولی م= سیح تجلٌی نهائی = 588;هو د الهی خود را &= #1583;ر در ستاره پرنور= افق صبجگاهی دید= 48; که بسیار پر ن&#= 1608;ر تر از دیگر ست&#= 1575;رگان است . که این نو= ر شهودی رسول آ= 740;نده خداوند بجها= 06; است زیرا هر شهود &#= 1606;ور تجلٌی آخر شاهدان ولایتها هما= 06; تجسیٌم انسانی پیام= 85; اولی لعزم بعدی خواهد ب= 608;د که مسیحیان اکنون در جشن <s= pan style=3D'mso-spacerun:yes'> میلاد= مسیح این ستاره پر &#= 1606;ور را بالای درخ= 578; کریسمس و بات= 588;ریفات مقدٌس میگذا= 85;ند که درخت ولای= 578; چهارم مسیح شاخه های ولا= 740;تهای حسینی آدم و حسنی میترای = 606;وح و شهود زنانه &#= 1601;اطمی مریم یا همان &#= 1608; شیوا و دغدو میباشد و نیز &#= 1588;هود و شاخه چهارم درخت ولایت مسیح که شهود &#= 1606;ور مرتضوی ایلی یا ایلیا را ک&#= 1588;ف نمود. که شهود &= #1605;رتضوی مسیح سند و علامت رضایت = 575;لهی از انسان نوغ &#= 1576;شری در سلوک الهی &#= 1583;ر وقت مرگ میبا= 588;د سالکان ولای= 78; مسیح اگر با یک ولی&#= 1612; الهی ولایت م= 587;یح بمعرفی خداو= 06;د باشند دعاها= 40; آنان بخداون= 83; الله میرسد و &#= 1582;ودشان نیز پس از سه ش&= #1607;ود مقدماتی روز= 07;ای الهی مسیح که &#= 1576;از گرد دل سالک و&#= 1604;ایت خود مینماید شهودهاتئی س= 07; گانه ولایتهای آد= 05; ومیترا ونوح هر یک در &= #1740;ک تولد و عمری ب&#= 1588;ری کسب شده بودن= 583; که مسیح هم در &= #1584;ات داشت. وبا سلو&#= 1705; ولایت زردشت تجدید بهتر آنها را نمود= 607; و با مرگ قبل ا&= #1586; مرگ بشهود چهارم مرتضو= 40; ایلی چون مسی= 581; وزرد&= #1588;ت میرسند. که چو&#= 1606; مسیخ پس از مر&#= 1711; قبل از مرگ از &= #1582;واب مرگ بیدار گر= 583;ید و این همانی مقام الهی مر= 578;ضوی و مقام پیامب= 585;ی ولایت خود را &#= 1583;ارد که برای چند س&#= 1575;لک خود نبیّ میب= 575;شد و نه برای همه &= #1605;ردم که تک= لیف الهی بوده با= 588;د. مگر خداوند بسالک طالب ل= 602;ای الهی یک ولیٌ ا= ;لهی زنده هر ولای= 578; شهودی طالب ا= 608;را بوی معرفی کرده باشد. ستاره نجم ال= 579;اقب را هر سالک مسیحی دارد. و &= #1583;ر تجربه این نو= 740;سنده که همان مقام &#= 1575;لهی محمد فارقلی= 91; دارای= فرّ و فروهر= در شهود نور قائ= 605; خود در افق دیدم که پر نو&#= 1585; تر از دیگر شهودهای قبل= 40; من بود. که گوئی ی&= #1705; سوم قرص ماه در درشتی ونو= 585;انیٌت بود. و محمد هم&= #1740;شه خود را همان ن&#= 1580;م الثاقب معرف= 40; میکرد که پیش گوئی م&#= 1587;یح فارقلیط بود. و روح مسیح پس &= #1575;ز صعود و مرگ بش&#= 1585;ی وی شش قرن بعد <= span style=3D'mso-spacerun:yes'> در هنگ= ;ام بعثت محمد در &#= 1589;ورت بهتر نوع بشر= 740; مولا علیٌ متولد شد وبا &#= 1578;جسٌم انسانی نور ن= 580;م الثاقب سمبو= 04; ولایت مسیح لبٌیک ع= 607;د الست پیشین خ= 608;د را گفت و بنور &= #1602;ائم نیز رسید تا ن&#= 1608;ع فوق بشری وول= 575;یت مهدی موعود بنور ربٌ رحم= 575;ن نیر برسد که م&#= 1607;دی فارقلیط دوم = 605;حمد و سوشیانت و ناجی= ; سوم مسیح خواهد ب= 608;د. و مهدی موعود &#= 1608;کاملان ولایت مهدوی = 606;وع فوق بž= 8;ری همگی شاهدان = 606;ور قائم در نوع ب&#= 1588;ری بوده اند که ه&#= 1586;اران برابر عقل کر= 575;مات الهی وحیاتی = 606;وع بشری را خواه= 606;د داشت و بنور رحمان و عرش ر&#= 1576;ٌ برتر از رحما= 606; پیامبری مهد= 08;ی بخلق وسالکا= 06; خود بار میگردند = 608; آنکاه میلیو= 06;ها برابر عقل نو= 593; بشری و تولد د&#= 1585; نوع بالاتر ا= 586; نوع فوق بشری &#= 1576;جهان برتر از از فر&#= 1588;تگان باز میکردند = 608; عقلها وقدرت= 07;ای الهی ومعجزه = 570;سا دارند که میت= 608;انند معایب عمیق ت= 585; روان خود را ب&#= 1576;ینند. زیرا همگی بق= 608;ل محمد با کمتر &#= 1575;ز ده در صد پاکسازی روا= 06; کرده و بحدٌ ک= ;فایت و شرط کافی از &= #1606;ظر الهی رسیده که بقی= ;ه معایب خود را &#= 1575;کنون از محاسن خود &#= 1605;یدانند. مانند انتقا= م که صفت نیکوی &#= 1576;شری است. <o:p></o:p> </spa= n>روح هر انسان و حتی روح هر گی&#= 1575;ه وإتم = و مادون اتمی ا= 586; نردبان انوا= 93; خود را بنوع بشری وهمین شهود و= 575;جب الهی نور قائ= 605; میرسند که باز با= ;نواع فوق بشری بی نهایت تقرٌب <sp= an style=3D'mso-spacerun:yes'> صفاتی= بیشتر بخداوند بنم= 75;یند. محمد تجلٌی شهودی قائم ر= 575; در (بدر منیر) م= اه شب چهاره دید و از روزنه ای &= #1576;عدا نور پر فروغ غ&#= 1740;ر قابل تحمٌل چ= 588;م انسا&= #1606;ی را از روزنه ا&#= 1740; دید که سمبول شهود = 585;بٌ رحمان در ولا= 740;ت مهدوی ونوع ف= 608;ق بشری شهود هف= 578;م کاملان مهدو= 40; خواهد بود که در تجر&#= 1576;ه این نویسنده در اطاق تاری= 705; پر از دود و خاک از روزنه ای نور خورشی= 583; پر شدٌت وارد میشد چون ستو= 606;ی از نور و خورش&#= 1740;د در حرکت دیده &#= 1605;یشد که اول قرص خو&#= 1585;شید ونه پایان آن= 585;ا در یک دیدار د&#= 1585; زمان نسبتا د= 585;از ندیدم. گوئی خ&#= 1608;رشید آنقدر پائین = 570;مده باشد که تمام &#= 1570;سمان را اشغال کرد= 607; باشد. تا در نو&= #1593; فوق بشری تن و&#= 1670;شم و عقل وظرفیٌ= 578;های انسان چنان ب= 575;شد که توان دیدن &#= 1606;ور خورشید را دا= 588;ته باشد. وانوار &#= 1576;الاتر از خورشید و ن&#= 1608;ر کهکشان و نیز = 6;ی نهایت کهکشانها وخوشه های که= 705;شانی تجلٌیات سمب= 08;لیک انوار الهی ب= 575;لاتر و بی نهایت در &= #1662;یش هست ت= ا بفرض محال بن= 608;ر الأنوار الل= 07; ربٌ الأرباب رسی= 83;. و انسان بشری &#= 1587;ه بُعد&= #1740; در نوع مهدوی &#= 1670;هار بُعدی خواهد = 576;ود که بنوع بالا= 578;ر پنج بُعدی و حتی انواع با= 604;اتر ده بُعدی و صد &= #1576;ُعدی و هزاران بُع= 583;ی چون مراتب ال= 607;ی خواهند رسید = 705;ه بازگشت همگا= 06; بخداوند میباشد. و از م&= #1740;لیونها برابر عقل بش= 585;ی خواهدد داشت. گرچه هر نوع ب&#= 1575;لاتر روشها و احوا= 604; عظیم تر دارن= 583; که عقل انواع &#= 1602;بلی قدرت درک و تصوٌر آنرا ن= 583;ارند. نجم الثاقب محمد را نیز ن&#= 1580;م الساطع پر نو= 585; گفته اند. این &= #1605;راتب شهودی تجلٌی= 75;ت الهی در رؤیا= 607;ای سلکان پس از پ&#= 1575;کسازی های روان خود &#= 1583;ر تخلیه وتحلی= 07; می بینند که هرب= 575;ر با حدٌ کفایت &#= 1575;ز پاکسازی از ن= 592;ر داوری الهی ب= 583;ان میرسند و همه &#= 1581;قیقتهای نسبی خود را د&#= 1575;رند ولی حقیقت مط= 604;ق نیستند. وآنچ= 607; غیر سالکان ر= 608;ءیا دلرند و همچنان با ان= 608;ار مادی خورشید = 608;ماه طبیعت و نور ع&#= 1602;ل مادی خود زندگی میکنن= 83; و یا سالکا= ن با باعقل پیر &#= 1575;لهی بآینده های ب= 585;تر تکامل روحی ن= 605;ایند . <o:p></o:p> <o:p> </o:p> </= span> نجد الخیر و الشر= 612; - نَجد فلات و زمین مرتفع چون کو= 607; و تپٌه که رسی&#= 1583;ن بآن افق وسیع= 578;ر از دیگران دیده میشود.و &#= 1602;درت عقلی رسیده ب= 606;جد خیر و تکامل د&#= 1585; سلوک الهی را &#= 1605;یرساند. چون سالک بسطوح بالاتر الهی = 608; ملکوتی رسید= 07; که آنرا نجد و فلات خیر و تکامل باید گ= 601;ت. گوئی برای بش= 585; قهقراهای کارمائی نجد های شرٌ و حفره های قهق= 585;ا وکارمای نوع= 40; برای غیر سال= 705;ان پس از مرگ هست. باز نجد و زمی&#= 1606; مرتفع که احا= 591;ه وإشراف و تسل= 612;ط بر مرافعات ت= 585; پائین تر دید= 607; میشود. که تعبیر= ی سلوکی از تکا= 605;ل روح در هر معراجهای شه= 08;دی است. و در قشری = های مذهبی در شرٌ و حقارت نوعی &#= 1608;عقلی وصفات الهی د= 585; کارماها و قهقراهای در = 606;سخ ومسخ بعد از م&#= 1585;گ و در زمانهای بسیار دراز طول خواهد کش= 740;د که روحی باز ب&#= 1606;وع بشری و همین س&#= 1604;وک الهی تا نور ق&#= 1575;ئم را برسند که خ&#= 1608;اند رسید . آخودند&#= 1607;ای مذهبی قشری ک= 607; امامان جهنّ= 05; و کارمائیان = 583;رجهانوم جهان و در جحی&#= 1605; آتش جهان میباشن= 83; که خود نیز غر&#= 1602; حرارت میباش= 06;د و دائم میسوز= 606;د که خود را بسا&#= 1586;ند. ولی ب= هشت سالکان شایسته شاهد= 75;ن قائم هفت هزار سال بعد از مرگ تو&#= 1604;د در نوع فوق بش&#= 1585;ی با هزاران برابر عقل بشری بجهان متولد میشوند. تا پا&#= 1705;سازی عمیق از روان &#= 1608;ژنتیک روحی خود بافهم و تعقٌ= 604; بیشتر بنمای= 06;د. <o:p></o:p> ن= 580;وی - راز ونیاز سالک عاشق با &#= 1605;عشوق شهود حضور ذه= 606;ی صورت = پیر کامل یا هر تج&#= 1604;ٌی الهی بعدی میباشد. و زمزمه و دعا&#= 1740; الهی سالک از &#= 1608;سیله الهی خود برا= 740; کسب عفو و بخشش الهی از خطاه= 575;ی جهل و جهالت قبل از دوره س&#= 1604;وک او میباشد. هر &= #1705;لام سالک با وسیل= 607; الهی خود وسیله رساند= 06; دعا و درخواس= 578; از خداوند رب= 617; قائم و رحمان تا الله أهور= 605;زدا در أبدیٌت نجوای سالک م= 740;باشد. مطالب دل سال= 705; که برای دیگران مطرح = 606;میشود . که نž= 0;وا نا گفتنی های با غیر خداون= 583; است. قوم قر= ;یش و محمد فرهنگ دری زردشتی فارسی در امو= 585; دینی و الهی ی&#= 1705;ار میبرند که با &#= 1578;عییری در الفاظ عرب= 740; شده م= یشده است . نجوا یا ن= گوا همان = نا گقتنی ها بغیر خئاوند است .<o:p></o:= p> م= 581;میا - پیامبر بنی ا= ;سرائیلی و انسان کامل در ولایت زرد= 588;تی ابراهیمی یهود که متولٌ= د شهر بابل بود و بعدها ساقی &#= 1588;راب أردشیر شاه ش= 583; و بوزارت رسی= 583;. و مشکل یهودیان مها= 80;ر باسرائیل را = 576;رای شاه مطرح نمو= 583;. که یهودیان ش= 575;خه زردشتی آزاد = 588;ده بابل و نقاط دیگر، اجازه ورود باورشل= 40;م را ند= اشتند.و اورشلیم چون = 705;عبه و قبله یهودیا= 06; شاخه مصری ایرانی بعدی شده بود. &= #1586;یرا یهودیان اورشلیم که ق= 588;ری و سیاسی ومسل= 581; بودند، اجاز= 07; ورود بپیروان پیامبران بن= 40; اسرائیل بعدی نمی داد= 606;د. و همیشه متعص= 612;بان قشری رسالت پیامبران جدید را منکر &#= 1605;یشوند چون قشری غیر سالک هستند. و&#= 1576;ه سالکان آنها = 575;جازه حجٌ کعبه اورشلیم و مر= 575;کز دینی نمیدادند. ما= 606;ند شیعیان مسلمان حقّ داشتن گوشه م= 584;هبی اطراف کعبه م= 705;ٌه را ندارند. که شاید مانند دیگر سنٌیان حجٌ و طواف کن&#= 1606;د. که در اصل حج الهی همه ادیان طواف پیر کامل حسینی انسان = 587;الک بمعرفی خداو= 06;د میباشد. نحمی= 575; در ۴۴۴ قبل از میلاد پادشا= 07; اورشلیم شد که حکومت و&#= 1604;ایت فقیه در حمای= 578; پادشاه ایرا= 06; را داشت. و یا د= رست تر کاملی اله= 740; بود که برای چ&#= 1606;د سالک احتمال= 40; خود پادشاهی = 583;راورشلیم یعنی ولایت خانقا= ه و طریقت خود را= ; داشت. از کارهای نح= 605;یا تعمیر معبد ا= 608;رشلیم بنمایندگی پ= 75;دشاه ایران بود. که &= #1607;خامنشیان فاتحان اورشلیم و با= 576;ل خود نیر زردشتی از شا= 582;ه دیگری بودند. که یهودیان مصری از شاخه &#= 1608;لایت موسی و یوسف و ابراهیم بودند که فرزند الهی ز= 585;دشت بود. اصلاح او&#= 1585;شلیم در واقع اصلا= 581; روان سالکان = 582;ود میباشد که شا= 740;سته ورود بعوالم = 588;هودی و رؤیائی گردند. یا هما&#= 1606; عوالم الهی اورشلیم حقیقی میباش= 83;. و الاٌ همه جا &= #1575;ورشلیم و کعبه وکربل= 575; برای هر سالک &#= 1575;لهی میباشد. که ان&#= 1587;ان سالک باید پی= 585; خود را حجٌ ها&#= 1740; عمره و زیارت &#= 1581;سینی نماید. زیرا ه&#= 1605;ه جا کربلا است &#= 1608; همه روزها عا= 588;ورای سالک میباشد که روز آمادک= 740; مرگ قبل از مر&#= 1711; سالک میباشد = 705;ه بحجٌ أکبر خو= 583; برسد. کتاب نحمیا در تور= 575;ت بیشتر تاریخ قوم یهود میب= 575;شد. که از تسلط پادشاهان ایران برتما= 05; منطقه امکان نوشتن تاریخ و تورا= 578; و اصلاح اورش= 604;یم بر تم= ام منطقه میداد .<o= :p></o:p> ن= 585;گسیزم - یا (نارسیزیز= ;م) همان خودشیفتگی د= 85; زیبا رویان، که زن= 575;ن با چشمان نرگ= 587;ین توجٌه ناظرا= 06; مرد را طبیعت= 575; جلب مینماید که شیفته زیبائی و خما= 585;ی چشم زن زیبا میشوند. و بید&#= 1575;ر کننده هیجانات خفت= 07; جنسی در مرد میباش= 583;. گوئی چشمان نرگسین نیمه = 576;از است، که عملا &#= 1587;الکان الهی در تمرک= 586; عبادی و توسٌلات سلو= 05;ی خود این چنین &#= 1580;شمانی را دارند. که ج&= #1586; صورت محبوب الهی خود در ح&#= 1590;ور بتن یا در حضو= ;ر ذهنی نبینند. &#= 1585;طوبت أشک در حال تو&#= 1587;ٌل سالک و آرایش دیگر سالک را برای ناظر او حالتی الهی و &#= 1586;یبا مینماید. انس= 575;نهای غیر سالک قشر= 740; بخصوص آخوندهای قشری حتی پیروان خود را از پشت &= #1670;شم نظر م= یکنند که دلیل بی اغ&#= 1578;نائی و تحقیر آنها &#= 1575;ست. و دلیل( خود بز&= #1585;گ بینی) آخونده= 575; و تحمیل بزرگ= 740; خود بر پیروا= 606; میباشد. قشری &#= 1607;ای مذهبی اطمینان از ر= 590;ایت خداوند را دا= 585;ند. گوئی بهمین د= 604;یل دیگر مخلوقا= 78; الهی را نادیده میگیرند. که آ&#= 1606;ها نیز درجاتی کمتر یا بیشت= 585; مقام الهی و ص&#= 1601;ات الهی و روحی وتحت تدبیر و= 575;رتباط با خداوند هستند. <o:p></o:p> ا= 606;واع و نردبان انواع - ا= 606;واع و صورتهای نوع= 40; مخلوقات جمادی و گیاه= 740; و حیوانی برا= 740; انسان تفاوتهای فا= 81;ش در صفات دارن= 583;. که ناچار گون= 607; ای طبقه بندی از کثرت موجودات را د= 585; مجموعه های ن= 587;بتا شبیه بهم از ن&#= 1592;ر انسان مینماید. که شلوغی دیدنی موجودات در ذ= 607;ن انسان مینما= 40;ند. گوئی هر مجمو= 593;ه ای را در یک واحد مانند ه= 605; میبیند. پس قد&#= 1585;ت تصمیم و انتخ= 575;ب و ارزیابی مجموعه هائی را مینماید. ع&#= 1604;م زیست شناسی ب= 575; فراوان گونه = 607;ای گیاهی و حیوا= 606;ی روبرو است ول= 740; بر حسب یک مجم&#= 1608;عه از صفات ظاهر= 740; آنان را در( انواع ) طبقه ب&= #1606;دی میکند. مانند &#= 1606;وع میمون و نوع ب&#= 1588;ری انسانها که ب= 575;هم تفاوت واضح د= 575;رند، گرچه شبیه هم &#= 1607;ستند. ولی در واقع و &= #1581;قیقت هر فردی از می&#= 1605;ونها و انسانها حت= 740; با امثال خود &#= 1583;ر نوع نیز تفاوتهای نا= 05;حسوس دارند. که قدر&#= 1578; احساس و تفکی= 705; ذهنی انسان ا= 586; کثرت ها بسیا= 585; ضعیف و محدود &#= 1575;ست. و تنها افراد کمی از انسانها را م= 740;شناسد، و در تکرار بر&#= 1582;ورد که با= آنها دارد آنها نمونه= و ملاª= 5; شناخت و معیار یک نو&#= 1593; برای آنها اس= 578; که در تصوٌر د&#= 1575;رد. در حالیکه هی= 670; دونفر و حتی د&#= 1608; چیز و دو أتمی در طبیعت وجو= 583; ندارند که مط= 604;قا مانند هم باشند. انسان عاقل با قدرت &#= 1578;صوٌرعلمیو کمالات و داد= 607; های الهی در س&#= 1604;وک، میتواند تفاوتهای بی= 88;تر را ببیند. بقول أنبیا و عرفا خداوند = 575;نسان را بصورت خود= 588; آفرید. ولی نه &= #1583;ر صورت با چشم و &= #1576;ینی بلکه در (صورت نوعی) انحصار= 740; که خداوند را (&= #1608;احد نوع خود) میگویند که د= 608;ٌمی ندارد. و انسا&#= 1606; نیز نظیر خود &#= 1585;ا ندارد پس خداوند طبقه = 576;ندی انواع ندارد. که با هر یک از = افراد رفتار خاص مینمایند. ول= 740; باز یک طبقه ب&#= 1606;دی مخصوص الهی ا= 586; افراد دارد ک= 607; در (مراتب تجلٌیات شهو= 83;ی) از انوار اله= 740; در افراد میب= 575;شد. یا هم= ان پلٌه های مقامات شهود= 40; افراد در انس= 575;نها و در غیر انسا&#= 1606;. و حتی بگونه= دیگری طبقه بندی (فص&#= 1608;ل نوعی) مینمای= 583; که روح انسان &#= 1740;ا همان( ژنتیک ر&#= 1608;حی) او باید بدرج= 575;ت کمال صفات ال= 607;ی خود برسد. که نهایت کمال و= 575;جب رسیدن بنور ت= 580;لٌی قائم روح الق= 583;س برای نوع بشر &#= 1605;یباشد. و مراتب اربا= 576; نوع نیز بتعد= 575;د افراد موجودات نا م= 581;دود هستند. پس از ن&= #1592;ر الهی (تقرٌب بخداو= ند و داشتن صفات &#= 1575;لهی تر مناسب مقا= 605; شهودی شاهد میباشد. و لذا (= این همانی) صفات شاهد و مشهود &#= 1575;لهی در هر شهودی م&#= 1740;باشد. که برای نوع بشری برای (تک&#= 1575;مل سلوکی) و اراد&#= 1740; که غیر از( تکاملات طبی= 93;ی) حیوانی، که فصو= ;ل فراوان نوع ب= 588;ری میگوئیم هست. که (شش شهود در = شش کلاس) سلوکی و&#= 1604;ایتهای الهی آدم کیومرث و میت= 585;ای نوح و بودا و ز&= #1585;دشت و مسیح و محمد هستند .که روح &= #1575;نسان در هر تولد بشری بهتر با &#= 1705;رامات و عقل وسوابق تکامل طبیعی = 608; سلوکی بیشتر میباشد. با یک ولایت بالات= 85; نیز تجدید شهودهای تولدات قبلی بنام حج های عمره را مینم= 575;ید. آنگاه بیک شهود بالاتر یا آخر میسّر= خود میرسد و بخلق &#= 1576;درجه پیامبری باز میگردد .که ول&#= 1575;یت چهارم زردشت شهود نهائی پنجم = عرش مصطفوی در تس= 605;یه محمدی را دارند= . و در ولایت پنج= 605; سلوکی مسیح بعرش جبرئیل روح القدس قائم میرسند . ودر ولایت شش= 605; محمدی بنور قائم و عرش رحمان یا هما= 606; قرآن دو قرّه اکتشافی محم= 83; میرسند. تا ۵۵ قرن دیگ&#= 1585; نوبت ولایت هفتم مهدوی د= 585; نوع فوق بشری که بشهود هفت= 605; نور ربٌ رحما= 606; و شهود هشتم عرش ربٌ برتر از رحمان میرسند. و همچنان بی نها= ;یت أرباب نوع و ت&#= 1580;لٌیات بالاتر فوق بشری و شهوده= 575;ی مربوطه در پی= 576;ش هست. و هر نوع ب= الاتر هزاران براب= 85; عقل و کرامات بالفعل و بال= 602;وٌه نوع قبلی را دارند= . و نوع بشری سه ب&#= 1615;عدی در تن و ذهن وروان و در نوع فوق ب&= #1588;ری چهار بُعدی( ت&#= 1606; وذهن و روان و&#= 1585;وح الهی) خواهند داشت. که نمیت&#= 1608;ان تصوٌر انسان = 670;هار بُعدی را نمو= 583;. و در انواع با&#= 1604;اتر موجودیٍت ها= 40; پنج بُعدی و ده بع&#= 1583;ی و صد وهزار بُ&#= 1593;دی در پیش دارند. &= #1608; یک رو= ح در تعالی های &#= 1606;وعی در ردیف موجودیٌتها®= 0; مراتب الهی فرشته گونه میگردند. که ح&#= 1578;ی روح هر أتم از &= #1606;ردبان انواع تحت جم= 575;دی و جمادی بانواع گیاه= 40; وحیوانی تا نوع بشری و &= #1607;مین شهود واجب نو= 585; قادم خواهند = 585;سید. که ببی نهایت &#= 1575;نواع فوق بشری تا ا&#= 1604;له نور الأنوار مبدأ نخستین خود = 576;ازگشت نمایند. و هر ن&= #1608;عی نیز فراوان ف= 589;ول نوعی دارد. که &= #1607;ر فرد نوعی بای= 583; بالگوی کمال الهی نوع خود &#= 1576;رسد. که در </span= >نوع بشری بنور و کمالل قائم ب= 575;ید برسند. ولی هر &= #1605;وجود (فردی نوعی) منحصر بخود ش<sp= an style=3D'mso-spacerun:yes'> هست. و میتوان درجا= 78; عقلی و قدرتهای تص= 608;ٌر ذهنی انسان ر= 575; از این لحاظ ط&#= 1576;قه بندی نمود. که ضمنا معیاری = 576;رای تکام&= #1604; روح بشری و ژنتیک فردی ا= 606;سان دانست. که درج&#= 1607; تقرٌب روحی ب= 581;قّ و کمال الهی ا&#= 1608; دانست . منطقا &= #1607;ر پلٌه نردبان = 606;میتوان برای همیشه ت= 608;قٌف نمود. و اگر کس&= #1740; نخواهد بنهایت نردب= 75;نی که از أزل تا ک&= #1606;ون رسیده بالابرود، یعنی میتوان= 83; خود را در فضا رها &= #1705;ند ویا اینکه هم= 575;ن پله ها را پائین بیاید که همان زمان= 607;ای قبلی را باید &#= 1578;کرار کند. و پائین آ&= #1605;دن سخت تر وخطر ناکتر از بال= 575; رفتن از نردب= 575;ن میباشد. پس لاجرم باید بدون ج= ;رم و کارما راهی &#= 1606;اچار بالاتر رفت و جز از پلٌه ها&#= 1740; نردبان انوا= 93; رتهی ندارد= ; . و هر روحی بای&#= 1583; در أبدیٌت خو= 583; بخداوند الل= 07; مبدأ و مقصž= 3; خود بازگردد که باز خواهد گشت. ودر نو= ;ع بشری ما باید &#= 1585;وحی بنور قائم برترین تجلٌ= 40; میسٌر برای ن= 608;ع بشری برسد. و الاٌ قطعا دوجار کارما= 07;ا و تکرار کذشت= 607; ها در آینده ه&#= 1575; میگردد. تکام= 604; سلوکی روح بش= 585;ی ، یعنی تقرٌب &#= 1576;یشتر بخداوند و در &#= 1578;شبٌه بیشتر صفات حیاتی و روحی &#= 1576;خداوند میباشد. پس هم&#= 1607; موجودات حتی = 607;ر پشه چه رسد با&#= 1606;سان هریک فرشته ای و یک تجلٌی &= #1589;فات الهی میباشد = 705;ه قدر خود را نم&#= 1740;داند. پس کرامات خو= 583; را سوخت لذٌت بهشت کنونی ن= 608;ع بشری خود میک= 606;د . که در تولد قب= لی وعده الهی به= 588;ت چهارم خود را &#= 1583;اشته است . چون عهد ا= لستی با شهود آخر خ&#= 1608;د داشت&= #1607; است و الاٌ تولد نیکوی ک= 606;ونی را نمیداشت. و &= #1575;کنون نیز اگر شایس= 578;کی تولد نوع فوی &#= 1576;شری خود را در تحق&#= 1613;ق کرامات بالق= 08;ٌه نیابد قطعا د= 608;چار تکرار گذشته = 607;ا در آینده ها م&#= 1740;گردد و تقرٌب أهری= 605;نی خواهد داشت . ولایتهای سلوکی ششگان= 07; گوئی کلاسها= 40; تربیت عمیق ت= 585; سلوکی انسان = 583;ر دبستان ونوع بشری میباشد.= 608;در حکم محل تمری= 606; و کسب شایست= گی تجلٌیات اله= 40; بالاتر است. پس ولایت&#= 1607;ا نیر نردبان تکامل میتوانند مع= 40;ار باشند. و اعضای هز ولا= 740;ت نیز نباید دش= 605;نی ومخالفت وان= 05;ار ولایتهای قب= 04;ی و امکان یافتن= ; ولایتهای الهی بعدی با= 588;د که هر یک شرایط کلا= 587; الهی خود را د&#= 1575;رد. افراد ولایت= 07;ای قبلی را نبای= 583; تحقیر وتکفی= 85; نمود و أهریمنی دا= 606;ست. زیرا آنان نیز بق= 608;ل محمد أهل کتا= 576; یا سلوک الهی &#= 1608; پیمان تمکام= 04;ی با خداوند دارن= 83;. ولی غیر سالکان در هی= 670; ولایت الهی نیستند. بلکه در ولایت هر ف&#= 1602;یه سفیه و آخوند &#= 1594;یر الهی میباشن= 83;. و عبادات آنه= 575; اعتباری الهی ندارد که شر= 705; و جهنٌم روری &#= 1576;یشتر خود میکنند. ز&#= 1740;را( بی دینی) بهتر &= #1575;ز (بد دینی) است ک= ه سالکا= ;ن ( به دینی ) مینم= ;ایند. وراهنمای تع= 75;لی روح و عبادت خداپسندانه تنها پیر کام= 604; حسینی زنده ه= 585; یک از ولایته= 575; میباشد. که وس&#= 1740;له رساندن ادعی= 07; و عباد= ;ات بخداوند میب= 75;شد و الاٌ بصورت &#= 1583;عا کننده بدون و= 587;یله الهی کوبیده = 605;یباشد که وسیله اله= 740; تنها سوژه ال= 607;ی زنده بمعرفی = 582;داوند میباشد وانسان بشری = 575;ز نظر خواست خد= 575;وند باید = 6;شهود ششم نور قائم &#= 1576;رسد. گرچه بعرش رح= 605;ان و بازگشت پیا= 605;برگونه بخلق نداشته = 576;اشد. تا هفت هزار سال بعد در نو&#= 1593; فوق بشری ووس= 740;له الهی مهدوی ز= 606;ده بمعرفی خداو= 06;د بنور رحمان برسد. که پایا&#= 1606; وظیفه روح بر= 575;ی نوع فوق بشری &#= 1575;ست هر درجه از پا&#= 1705;سازی عمیق تر روان در سلوک و در ت&= #1582;لیه وتحلیه بیک ت= 580;لٌی برتر در نردب= 575;ن انواع و مرات= 576; شهودی بالا میروند. و نوع &= #1576;شری چندین وچند ت= 608;لد بشری مقدمات= 40; حتی بدون وظیفه ا= 604;هی داشته که هر بار عقل بیشت= 585; تا به قدرت در&#= 1705; اهمیٌت سلوک = 575;لهی را برسد. ابتدا با ولا= 740;ت آدم ومیترا و= 576;ودا تا ولایتهای = 586;ردشت ومسیح ومحمد بتواند بقائ= 05; برسد..<o:p></o:p> ن= 586;لة اخری- </span= >= نزول مجدد یا بار دی= ;گر که شاهد قائم با مرگ قبل از مرگ شهوده= ای قوس صعود را مجدد= 575; برای بار دوم و بعکس ترتیب شهود مینمای= 83; که پیامبرگون = 7; چند سالک احتمالی خود میگردد. <o:p></o:p> ن= 608;ر شعاعی - ا= 606;وار مادی چون چرا= 594; و خورشيد ، سراسر شعاع و تابش انوار فراوان میباشد. به قو&#= 1604; امام رضا کسا= 606;ی واقعا شیعه ع= 604;یٌ و محمد هستند= 548; که ( شعاع ) انوار پنج تن آل عبا را داشته باشند. و نه تنها ادٌعای عضوی= 78; اجتماعی و سیاسی وحزب= 740;، در مذاهب قشر= 740; بنام شیعه. که &= #1581;تی سنٌی واقعی کسی است که که &= #1587;نٌت محمد در سلوک الهی را انجا= 605; داده باشد . سنٌت سِنت و مقدٌس گردید= 06; است .<o:p></o:p> ن= 608;ر طامس - نوری ک= ه در تاریکی فر= 608; رفته باشد و د&#= 1740;ده نشود. که تن وماده را تاریکخانه نور میگویند. و دل وروح الهی شده انسان سالک و کامل الهی، صحنه انوار عقلی و شهودی و احوالی و رؤ&#= 1740;ائی الهی میباشد. غیرسالکان قشری گرفتار نورفرورفته = 83;ر تاریکی وعظم= 78; ازنور شهوئی تولد پیشین خود و عهد الست تولد پیشین میباش= 83; که بیاد خداوند بودن= 48; آنطوری که خد= 575;وند خواسته بوده ب= ;اشد. و الاٌ انسان را دوچار (موت &= #1571;صغر) وحقارت میکن= 83;. که در واقع (موت أکبر) در قهقرای نسخ و= 605;سخ کارمائی رفت= 06; است. که صدها هزاروحتی می= 04;یونها سال طول میکش= 583;، تا بار دیگر بنوع بشری و همین سلوک الهی برسند. که باید برسن= 583; و خواهند رسی= 583; .<o:p></o:p> ن= 607;ایات- نهایت ها و پایان مراحل واجب، چون انجام پیمان سلوکی با خداوند، تا رسیدن بقیام= 78; و مرگ قیامت گونه قبل از م&#= 1585;گ، برای شهود نو= 585; قائم میباشد. برای مراحل دوره سلوک طبقات زیاد گ= 601;ته اند. که همان کسب هفت شهود قوس صعود وهف= 578; شهود قوس نزول، در سالکان با ولیٌ الهی بم= 593;رفی خداوند در ولایت محمدی = 575;ست. ولایتهای قبلی نیز شهودها= 40; خود را دارند .<= o:p></o:p> ن= 607;ایت سفر اوٌل - چ= 607;ار سفر را در راه خدا گفته اند= 548; که (بخدا و در خد ا و برای خد&= #1575; و از خدا بخلق) میباشند. که س&#= 1601;ر اول را سالکا= 606; بعهده دارند. که پاکسازی روان کنند، ت= 575; بتجلٌیات ال= 07;ی اولیٌه، چون پیر کامل بمعرفی خداوند برسن= 83;. آنگاه در سفر اول الهی،( رفع حجاب ها) و احساس کثرت ه= 575; میشود، که سالک بوحدت وجود میرسد. نهایت سفر دو= 605; را( رفع حجاب وحدت )میگوین= 583;. همان رفع علم الیقین است ک= 607; هرکسی یقین بافکار خود دارد. تا سالک در سفر سوٌم (خ&= #1608;د را در میان) نبیند. و در نه&= #1575;یت سفر آخر است که دیدار (حضرت حقٌ) در حضور و شهود نور قائم و عرش رحمان رسیده باشد.<o:p></o:p= > ن= 615;ه حُقٌه - س= 607;روردی بموجب نظریٌ= 07; رایج زمان از بطلیموس، که = 575;فلاک آسمانی را در &#= 1578;مثیل گرفته است. ولی عملا سهر= 608;ردی عارف درافلا= 05; شهودی و در آسمانهای عوالم الهی وملکوتی مطر= 81; میداند که هر یک از افلاک را حُقٌه و کره ای میدانند، که همه متداخل د= 585; یکدیگر، چون = 591;یقات پیاز هستند. واسامی که بر= 575;ی این حقٌه ها گفته شده است.<o= :p></o:p> ن= 740;ٌت - مقصود أصلی و= ; أصل وحقیقت فکر و مقصود انسان= 48; در هر نقشه ذهنی یا عملی و یا بیانی و ه&= #1585; رفتاری دیگر که دارد . که بق= ول پیامبر، ارز= 88; الهی اعمال انسان، بسته = 576;نیٌت و قصد او میباشد. و هرکس میخواه= 83; بمقصود اصلی خود برس= 583; و با هر طرح ون&= #1740;رنگی بوده باشد. نیّت نماز یادآوری وسیله عبادی سالک میباشد.<o:= p></o:p> ن= 740;ستی - عدم در مقابل= وجود و هستی، در اصطلاح عرفا = 607;مان حال سالک است= 548; که بمرحله فن= 575; وبی خودی در ت&#= 1608;سٌلات عبادی میرسد= 48; که خود را در میان نمی بیند. آنگاه تجلٌی الهی ب= 575;لاتر را خواهد دید. &= #1705;ه بقول عارفی، بین (چشم و دید&= #1607; چشم) تفاوتی نباشد. و دیده همان میشود ک= 607; دیده. و دیده چشم جز= ; محبوب نمیباشد. که (ا&= #1740;ن همانی) سالکا= 606; و شهود تجلٌیات اله= 40; میگوئیم. پس کامل حسینی ب= 575;زگشته بخلق، برای چند سالک خود &#= 1575;ین همانی مراتب الهی شهودی آ= 582;ر خود را دارد. که کمال محمد= 740; مقام روح الق= 583;س، و کامل مسیحی مقام الهی مصطفوی، و کامل زردشتی مقام الهی مرتضوی را بر= 575;ی سالکان خود این همانی مراتب شهودی خویش را دارند. <o:p></o:p> ن= 740;م مستی - وقتی انسان عمیقا غرق افکار خو= 583; شود، که حال ا&#= 1587;تغراق خود را نمی بیند. ولی چون کمی بهوش بیاید در مییابد، که غرق بوده و اینک نیر همچنان نسبت= 75; غرق میباشد. که مستی سالک از شراب الهی پیر کامل و تأ&#= 1579;یرات مدبٌران اله= 40; او میباشد.<o:p></o:p> ن= 740;ستان - مزرعه نی شکر و نظایر آن، ک&#= 1607; مولانا از تن برای ناله در= 583;ناک آن استفاده میکند. نی میگ&#= 1608;ید که از وقتی که مرا از نیستا= 606; بریده اند، مدام در ناله بوده ام. چه آهنگهائی از تن، و چه از روح انسان، ک= 607; از دریای روح الأرواح بیکران خداوند در أزل، چون شبنمی جدا شد= 607; است. تا از نرد&= #1576;ان انواع تحت جم= 575;دی و جمادی و گیاهی و حیوانی، بنو= 93; بشری کنونی رسیده است. وهمیشه در حال زندگی در صورتهای نوعی در جهان &#= 1576;وده، و درد میکشد. زیرا جهان جهنٌم عذاب زندگی نوعی و نداشتن درک ع= 602;لی عمیق و کافی م&#= 1740;باشد . <o:p></o:p> مقاله ؟؟؟ میباشد<o:p></o:p>= ایدآل&= #1740;زم - اتّ= 07;ام ایدآلیست نس= 76;ت ناروائی که ف= 604;اسفه مادی مخالف وجود خدا میز= 606;ند ،چه رسد به انکار حقیقت داشتن سلوک ا= 604;هی و تکامل روحی که حتی منکر روح باشد. گوئ&#= 1740; در موجودیٌت = 575;نسانی خویش توده ای ماده متراکم هستند که اتٌ= 601;اقی به این شکل کن&#= 1608;نی بشری خود درآ= 605;ده اند. و حکمتهای اله= 40; بیشمار که درهر موجو= 583;ی هست، که أکثر= 575; مادی و دیدنی &#= 1606;یستند. فیلسوفان عرفا را نیز پ&#= 1740;رو دین ها میدانند، پس آنان را ایدآ= 604; میخوانند. یعنی عقل انسانی وماد= 40; را ندارند. ای&#= 1583;آل حقیقی تنها آ= 585;زوی کمال مطلق اس= 578; ، که هرچه انسان کسب کن= 583; و تعالی بیابد، همچن= 75;ن مراتب برتر ا= 586; خود را موجود &#= 1605;یداند. و اهتمام جدٌ= 740; برای رسیدن خود بسطوح بالاتر دارد. که عالی تر و الهی تر و نوعی برتر از &#= 1606;وع حیوانی بشری میباشند. و آنرا این اید= 570;ل جوئی و حقیقت &#= 1740;ابی برتر همان ( فطرت ) انسان در ذات او و یا = (ژنتیک روحی) وبخاطر صفات الهی و سطح موجودیٌ= 78; آن در انسان و همه موجودات = 605;راتب پائین تر می باشند. و بطور ( تکامل طبیعی ) انسان نیز مانند دیگر موجودات گیا= 07;ی و حیوانی، مسیر تکامل غیر ارادی را در تن و ذهن و روان خود را د&#= 1575;رد. که فلاسفه تنها بقسمت محسوس و ظاهر= 740; و مادی تن انس&#= 1575;ن باور دارند، = 608; نه بقسمتهای = 605;وجود نا دیده یک ان&#= 1587;ان، چون عقل و احوال و بسیاری صفات = 575;لهی، که نطفه های ص&#= 1601;ات الهی تر برای &#= 1578;ولدات آینده فوق بشری یک روح م&#= 1740;باشد. ولی دانشمندان ب= 75; استعداد بیشتر و تکام= 604; روحی آنها، ب= 582;صوص روان شناسان= 48; جنبه و مهمٌ ب&#= 1740;شتری را در موجودیٌت ال= 07;ی انسان پذیرفته اند= 48; که نام ( ناخودآگاه) بدان داده اند. ولی عرفای الهی بخصوص عرفای = 575;یرانی، که در چند هزا&#= 1585; ساله اخیر، أغلب عارفان = 575;لهی ایرانی آریا= 74;ی شده بوده اند و هستند. که حتی اگر از نژ&#= 1575;د ایرانی یا هم &#= 1586;بان فارسی و در یک &= #1587;رزمین واحدی زندگی نکنند میتوانند آریائی در کم= 575;ل روحی گردند.، &#= 1575;ما متأسفانه باید گفت، ایدآل فلاسف= 07; که بمعنی هوس های بیشتر می باشد که هر کس &= #1576;نحوی دارد، و همان گفته روان شناسان میبا= 88;د. اما ایدآل بمعنی بهتری= 06; ممکن و میسٌر برای عرفای الهی گفته اند، که &#= 1607;مان تعالی و تکام= 604; شهودی مراتب هفتگانه میس= 12;ر نوع بشری است. که این نویسن= 583;ه در نوشته های &#= 1582;ود تنها از این م&#= 1585;اتب برتر الهی که &#= 1605;قام روح الهی شاه= 583;ان تجلٌیات اله= 40; از نو به شکل الهی جدیدی درآورده فرا= 08;ان گفته ایم. آخوندهای قش= 85;ی خرافاتی مرتجع، که بن= 575;م خدا و دین مدا&#= 1605; بحث میکنند، که نه مورد رض&#= 1575;یت الهی هستند، که پیامبر تأکید میکند= 48; و ابلیبس در لباس و تلبیس &#= 1585;یاکاری و دروغ پرداز= 740; میخواهند ادامه فریب کاری بدهند. و &= #1583;ین و مذهبی الهی را ندارند. که &= #1605;دام بنام آن نان م&#= 1601;ت میخورند و شهوت رانی سی= 585; ناشدنی دارن= 83;. پس فلاسفه و س&#= 1740;اسیون مخالف آخوندهای دی= 06;ی و مذهبی در تم&#= 1575;م ادیان و مذاه= 576; رسمی و اسمی موجود، با وابستگی های کاذب و غیر صا&#= 1583;ق خود بپیامبران خود، مانند س= 575;دادت و کهن زادگان= 548; که بخود نسبت نا درست میده= 606;د، میتوان عنوا= 06; ایدآلیزم کاذب داده شو= 583; که درست است. و = بقول مارکس دین افیون ملٌت ه= 575; است. زیرا دین قشری و غیر الهی چنین اف= 740;ونی مست و خرفت کن&#= 1606;ده هرچه بیشتر مستعدٌان رو= 75;نی بخدا میباشد. که آنها را از راه درست اله= 740; دورتر میکنن= 83;، و با خودشان بجهنٌم های ن= 587;خ و مسخ پس از مر&= #1711; میبرند. که صد ها هزار و حتی &= #1605;یلیونها سال، تکرار زندگی حیوان= 40; گذشته ها را د&#= 1585; آینده با هم هستند. ولی عرفای الهی هرگز هیچ دین &#= 1585;سمی ندارند. چون( دین) یعنی روش و آئین عملی تعلیم و تربی= 578; است، که هر معلمی نیز رو= 588; خاص خود را دارد. حتی اگر همگی آنها از &#= 1740;ک مدرسه و مکتب و کلاس و استا&#= 1583; واحدی داشته باشند، که خو= 583; نیز معلم شدن= 583;. ولی حق دارند هرگونه صلاح = 576;دانند، تریت چند شاگرد و سالک خود را دستورات عمل= 40; سلوکی بدهند. و بقول محمد مؤمنان اوم ک= 585;ده و بازگشته بخ= 604;ق و تا زنده هست&#= 1606;د، برای چند سال= 705; احتمالی خود = 578;فویض الهی و تمام اختیارات الهی را دارن= 583; ، که هرچه بگو&#= 1740;ند گفته خداوند خواهد بود. و ب&= #1602;ول فردوسی چه فر= 605;ان یزدان چه فرم= 575;ن شاه. بخصوص که &= #1575;ز هر هنر و ترفند و ابتک= 575;ری بنفع تعلیم خود استفاده = 606;مایند. این مادی گرایان حتی عرفای شاهد ت= 580;لٌیات الهی را ایدآ= 604;یست در نوع تفکٌر میخوانند، ک= 07; دنبال ایدآل های خی= 575;لی هستند. در حالیکه عرفا = 608; سالکان آنها دنبال تعالی های خیالی نم= 740; باشند. که عملا در شهود رؤیائی تجلٌیات و در تجربه های مادی زندگی و &#= 1575;ز برخوردها و ر= 582;دادها و پدیده ها، دنبال حقایق = 608; ایدآل بهتری در مقام روحی و درجه الوهی= 612;ت و فرشته بودن خود هستند، ک= 607; برای خودشان قطعی است. ولی &= #1576;رای دیگران اگر خ= 608;د بخواهند سلو= 05; الهی کنند، قطعی خواهند دید. و &= #1576;ا هر شش ولایت سلوک الهی نو= 593; بشری، طریقتهای پا= 05;سازی روان هریک از آدم و میترا و &= #1576;ودا و زردشت و مسی&#= 1581; و محمد، آنگا= 607; باور میکنند. زیرا مسأله ( یقین) اعتقاد= 740; و ( یگین و یگانه شدن) ان&#= 1587;ان با مراتب اله= 740; شهودی خود می باشند، که ای= 606; همانی احوال= 40; و صفات و عقل و درجاتی از ال= 608;هیٌت و وحدت وجود م&#= 1740; یابند. و ماده &= #1711;رایان و چپ روان بسیار دور از &#= 1575;ین حقایق روحی و &#= 1575;لهی هستند، چون ت= 580;ربه سلوک را ندار= 606;د. بلکه جهنٌم د= 575;غ تر و تاریک تر و دردناکتر، در نسخ و مسخ و حتی در فسخ و رسخ برای خود &#= 1601;راهم میکنند. که پس از مرگ بدان متولد میشون= 83;. و برای تولد ب&#= 1588;ری کنونی از خود اراده ای نداشتند. پس برای تولدات بعدی نیز این چنین بی اراد= 607; برای انتخاب = 605;وجودیٌت نوعی خواهند = 576;ود.<o:p></o:p> اشراق شهودی عرفا ه= 605;ان ایدآل های الهی برای نو= 593; بشری بوده، ک= 607; کرامات بالف= 93;ل نوع بشری بهتری دارند. که بمسائل رو= 581; خود و ایدآل جوئی خویش می پردازند. شای= 583; دیوانگان و ک= 608;دکان و انسانهای س= 575;ده لوح بدائی و ک&#= 1605; عقل، با مفاه= 740;م ذهنی و انتزا= 593;ی خود، و با اوهام و تخیٌ= 604;ات بیمار گونه خویبش ، که از نوع پوچی و خلاء و خالی از حقیقت میباشد آنگا= 07; با نقد و انتقاد مادیون تطبی= 02; می کند. اتفاقا بازی های ذهنی، یک= 740; از شرایط طبیعی برای تکامل روان انسان و آغاز &#= 1575;ز طفولیٌت میباشد. که در تجربه شخصی میتوانند اوهام را از واقعیٌات جد= 75; کنند. تا نوبت جدا سازی واقعیٌات به = 583;رک حقایق برسند. که قدرت درک حقایق از کمب= 608;دهای مورد نیاز آی= 606;ده و ایدآلهای نوعی و ملکوت= 740; میباشد. که در نوع فوق بشری &#= 1781;۵ قرن دیگر در ج&#= 1607;ان آغاز میشوند= 48; و هزاران برابر عقل نو= 593; بشری را خواه= 606;د داشت. که با آن تکنولوجی غی= 85; قابل تصوٌر ما، و کرامات &#= 1576;الفعل برجسته که در &#= 1578;ن و ذهن و روان، و نیز در( بُعد = چهارم ) و جدید بنام (روح الهی) روح = القدس خود، آنگاه ت= 605;ام کهکشان را جو= 604;ان میدهند. و سری&#= 1593; تر از نور حرکت دارند. ع&#= 1604;امت عقب ماندگی عقلی انسانه= 75; در این است، که اوهام و افکار خود را &#= 1605;دام نشخوار میکنند، و یا &#= 1711;فته های نادرست د= 740;گران را حقیقت نهائی میدانند. پس برای رسیدن بسطوح بالات= 85; و تعالی بیشت= 585;، خود را بی نیاز میدانن= 83;. و دنبال ایدآ= 604; جوئی نمی باش= 606;د. سالکان و عرف= 575; ایدآلهای شه= 08;دی خود را دارند= 548; و باور میکنن= 583;. که باز آنها را برای نوع ب&#= 1588;ری میسٌر میدانند، که حقیقت های نسبی هستند، = 608; در تولدات ان= 608;اع فوق بشری بی نهایت سطوح ا= 586; حقایق برتر د= 585; پیش دارند. که &= #1575;یدآل ها هرگز به آخر نمیرسند. مادام که بسم= 578; رسیدن بخدا و &#= 1578;شبٌه بصفات خداون= 83; و تقرٌب بمقا= 605; روحی و شهودی با خداوند بوده باشند.<o:p></o:p= > در عرفان هندی م= 705;تب و آئین ودانت= 575; را ایدآالیز= 05; هندی گفته اند. که در وحد&= #1578; وجود نظریٌه = 582;ود، هیچ دوگانگی را پذیرا نمی &#= 1576;اشند . نظریٌه (مایا ) یا همان (عقل جهانی) را قائل هستند. که از نیروها= 740; الهی برای آفرینش، و یا &#= 1606;یروهای در خفا و ناپیدا و مست= 608;ر، برای دیده نش= 583;ن، و نیروهای ملکوتی برای بودن ها موجو= 583;ات در قالبهای ا= 606;واع، که این نیرو ها در واقع مر&#= 1575;تب الهی می دانند. و هستی &= #1605;ادی را سراب غیر ح&#= 1602;یقی میگویند. حتی اگر حقیقتی ه= 605; در مادیٌات ب= 575;شد. زیرا این ذهن انسان است که &#= 1578;صوٌر وجود هر چیزی را دارد. انسان خواب و مرده، معنی و= 580;ود داشتن چیزی ر= 575; نمیداند. ولی &#= 1588;اهدان ومراتب الهی در خواب های ر&#= 1572;یائی شهودی خود، غ= 740;ر از خواب های عمومی غیر سالکان است. ز&#= 1740;را روح تن را رها &= #1705;رده ، و در عوالم الهی و ملکوت= 740; قرار میگیرد. پس یگانه با مراتب شهودی = 582;ود شده اند. هندوان نیز( برهمن) های صا&#= 1583;ق بخداوند رسیده ای هستند که( ابراهیم) شده &#= 1605;یباشند. زیرا هوم کرد= 607; و أب و پدر اله&= #1740; سالکان خود ش= 583;ه اند. ولی آخون&#= 1583;های غیر الهی را ب&#= 1575;ز برهمن میگوی= 06;د، چون فریب خور= 583;گان روح چنین آخو= 606;د ها را الهی تص&#= 1608;ر میکنند. و کلم&#= 1607; فارسی آخوند همان ( أخوند) ن= اخوانده و قراءت قرٌه &#= 1711;یری سلوکی نکرده = 608; یا تلاوت (تلو &= #1575;لاخری) و بدنبال هم از مراتب تجلٌیات اله= 40; نوع بشری را ندار= 606;د. که محمد آنان &#= 1585;ا ابلیس در لبا= 587; و تلبیس ریکاری میگوید. و شرط &= #1593;ارف بودن انسان الهی نداشتن خود بینی است. و با کمالات الهی شایسته = 607;مچنان خود را در جهل و بی خبری از عوالم بالات= 85; و الهی، و از آینده های خود، در انوا= 593; فوق بشری بهشتی میدانند، که = 606;وع بشری جهنٌم خواهد بود. سا&#= 1604;کان با تجرید نفس و تخلیه و تحلیه ژنتیک = 585;وحی خود، از آثار و صفات حیوان= 740; تولدات بشری پیشین، آنگا= 07; با تحلیه بصفات الهی بتقلید از پی= 585; کامل، باحوالی در تجلٌیات میرسند، که هیچگونه خبر= 40; از آنها قبل ا&#= 1586; سلوک الهی ند= 575;شته اند. و یا داشت&= #1607; در ذات ژنتیک روحی خود، تثبیت و ملکه &#= 1608; سایبرنیتیک نکرده اند. پس &= #1576;ا ترک( وقایع ما&#= 1583;ی) به (حقایق ملک&#= 1608;تی) سمبولیک در رؤیاها میرس= 06;د. که برای دیگران گفتن = 570;نها سودی ندارد ت= 575; باور کنند، مگر خود برون= 583; و بحقیقت اله= 740; و احوال انوا= 593; فوق بشری آینده های خو= 583; برسند. که اگر شهود مراتب ا= 604;هی نکنند، بالعکس و ندانسته در حال عقب روی، و دوچار کارماهای انواع پیشین در نسخ و مسخ و حتی فسخ و رسخ و وسخ چون چرک میروند. که می&#= 1604;یون ها سال طول خو&#= 1575;هد کشید، تا با ت&#= 1593;لیم بروش طبیعی تجربه شخصی (انعکاسی شرط= 740;) از نردبان انواع بنوع ب= 588;ری برسند، تا دو= 576;اره و حتی صد باره، (لاجرم ) فرمان الهی ک= 606; فیکون برای نوع بشری را ، با شهود آخر ن&#= 1608;ر قائم و کسب کم&#= 1575;ل و عقل ایدآل و حقیقت جوی نو= 593; بشری را پیدا کنند. که شایس&#= 1578;ه حضور در کلاس درس رهبران و ومعلمان اله= 40; نوع فوق بشری هفت &#= 1607;زار سال بعد گردند. به این شرط که در نوع &= #1576;شری خود شاهدان ق= 575;ئم و عرش رحمان بوده اند. پس ا&= #1740;دآل با دگرگونی ذ= 575;ت خود، در مراح= 604; بی نهایت برت= 585; که هر یک از مو&= #1580;ودیٌت های الهی و انواع فوق بشری فرشته گونه میگوئی= 05; دست بدهد. <o:p></o:p> در مکا= ;تب هندی واقعیٌ= 78; را اصل مهمٌی در( عالم صغیر یا آتمانی) میگویند. ولی &#= 1581;قیقت را در( عالم کبیر الهی و ملکوتی) میگو= 740;ند. یعنی انسان س= 575;لک در شهود تجلٌیات اله= 40; و عروج روح در ه&#= 1601;ت سطح از عوالم &#= 1575;لهی و جبروت ها، میتواند درک = 605;عنی حقیقت را بنم= 575;ید . برای کامل نوع بشری (ربٌ &= #1593;ظیم قائم) روح الق&#= 1583;س، مجموعه کامل = 608; ایدآل صفات ا= 604;هی میسٌر برای ن= 608;ع بشری است . و بر= ای( ربٌ اعلای رحمان)، ایدآ= 604; های بالاتر و &#= 1576;الاتر میسٌر است. و بی نهایت مراتب بالات= 85; تا خداوند الله أهورمزدا در لاهوت( مکان لا مکان) خداوند الله = 571;هو میباشد. الله و أهو یعنی ای&#= 1606; اله ومقدٌس الهی هست، ول= 740; هنوز خداوند (هو یا او) بیرو= ن از هستی ها نمی باشد. و عث&= #1605;ان عربی شده أتم= 575;ن بمعنی انسان = 605;اده گرای غیر سال= 705; و غیر شاهد تجلٌیات است . یا همان لفظ برهمن و ابراهیم هوم = 705;رده و( اُمٌی) است. د= ;ر مکاتب هندی م= 705;تب (چارواکا) واق&#= 1593;ا مادی در تفکٌ= 585; هستند، که پی= 585;و لذٌت جستن جسمی و جنسی و وهمی ذهنی میباشند. که ا&#= 1593;تقادی بوجود آمدن م= 580;دد بجهان، و تکر= 575;رهای در وجود های نوع بهتر فوق &#= 1576;شری، و یا تکرار تو&#= 1604;دات دون بشری حقی= 585; تر مسخ و فسخ را ندارند. ولی مکاتب سلوکی هندی چون آئین( نیایا و سانگ= 607; یا) ضمن اعتقا&#= 1583; بحقیقت ها، باز واقعیٌت های مادی را ق&#= 1576;ول دارند. که هما&#= 1606; ادراک عقل حیوانی نوع ب= 588;ری است. کارما و ت&= #1705;رار تولدات بقول امام صادق( اکوار و ادوار) همان ت&#= 1705;رار در کارماها ا= 587;ت . هر ژنتیک روح&= #1740; نمی تواند لح= 592;ه ای بدون قرار &#= 1711;رفتن در یک تن نوعی مادی بوده با= 588;د. چه تن بهتر یا &= #1578;ن بدتر، و تنها &#= 1575;ستثنا در هستی روح کاملان الهی در هر یک از ول&= #1575;یت ها است. که بقو&= #1604; محمد هفت هزا= 585; سالی در عرش ر&#= 1581;مان، و یا در ولایتهای قب= 04;ی روح شاهد نور تجلی آخر در عرش ربٌ بالاتر نادی= 83;ه خود، بهشت سو= 605; انتظار عرشی = 585;ا دارند. منتظران عرش = 585;حمان در نوع فوق بش&#= 1585;ی و یا منتطران عرشهای قبلی = 605;رتضوی ومصطفوی، فص= 04; بهتر نوع بشری، انتظار آیند= 07; هست، که کلاس آن نوع تأسیس گردد. و معلٌمین فوق = 576;شری متولدین فوق = 576;شری فراهم گردند. و شاید بگفته ای هم اکنون این کلاسهای = 601;وق بشری در کرات &#= 1570;سمانی کهکشان بر قرار بوده با= 588;ند. و یا تعلیمات خاص برای تول= 583; نوع فوق بشری بگیرند. که در نوع بشری تکمیل آنها ن= 705;رده بودند. و هرکس &= #1583;ر شرط کافی از ن&#= 1592;ر الهی که بکما= 604; نهائی خود میرسد. در حقیقت روح مانند دیگر امور الهی زمان ومکان و شرایط مادی ندارد. پس هفت &= #1607;زار سال انتظار الهی بهشت سو= 605; عرش رحمان، چون خواب معم= 608;لی انسان لحظه ا= 740; بیشتر نیست. و در حدٌ أقل زم&#= 1575;ن حدٌ أکثر جریانات در صحنه خواب دس= 578; میدهد. گوئی در خواب ( جهش مکانی) هست، یا زمان و (جهش زمانی) هست. که = انسان در خواب درک م&#= 1705;ان و زمان ندارد. و رؤیاها گوئ= 740; با جهش تغییر مکان یا تعقی= 576; زمان میکنند. از هر واژه ای &= #1705;ه بخواهیم وار= 83; حقیقت و مفهو= 605; آن بشویم، ناخواسته از تمام سطوح حقایق الهی م= 740;سٌر خود باید عبو= 585; تکاملی کنیم. که با تعلیم یکایک حروف و &#= 1578;علیم یکایک کلمات میتوان بمفا= 07;یم عبارات و جملات چیزی دانست. شاید آنچه برخی بخ= 608;اهند همان را که می&#= 1582;واند و میشنود فهم= 740;ده باشد. که هرکس &= #1576;رای خود فهم و برداشتی ذهن= 40; دارد. که دو نفر نیز یکسا= 606; درک یک مفهوم را ندارند، و &#= 1607;ر کس خودش را می فهمند ونه کلام گوینده = 740;ا نویسنده ای ر= 575; .<o:p></o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <o:p> </o:p> <a name=3DM213>M213</span= ></a> </spa= n>= <o:p></o:p> نفس یا روح حیوانی -</= b>= حقیقت موجودیٌت هر = 605;وجودی بخصوص انسان= 48; روح نوع بشری او میباشد. که &= #1578;ن و حتی ذهن او، وسائل مطیع ا= 585;اده های روانی و مخزن عقده ها= 740; و نیز جای خال&#= 1740; کمبودهای صف= 75;ت بهتر لازم بر= 575;ی شخص میباشد. انسان همان ر= 575; میکند و میگو= 740;د و آرزو دارد، &#= 1705;ه عقده های روانی او میخ= 608;اهند. گوئی عقده ها و کمپلکس ها ب&#= 1740;ماری های روانی هستند، که طا= 604;ب نیازهای بیم= 75;رگونه در تن و ذهن صاحب بی اراه خود میباشند. &#= 1605;عمولا خواست بیمار = 608; عقل حقیر تر، &#= 1576;اعث بیماری شدید تر و حقارت نو&#= 1593;ی و سطح صورتها= 740; نوعی نسخ و مسخ پس از مرگ&#= 1548; و حتی از هم اکنون میگرد= 83;. این روح انسا= 606;ی نتیجه تکاملات تاریخی و تولّدات فصو= 04; نوع بشری فراوان پیشی= 06; میباشد. که کر&#= 1575;مات بالفعل الهی = 576;یشتری یافته، که تو= 575;نسته در این تولد نیکوی نوع بش= 585;ی متولد گردد، وامکانات کا= 01;ی داشته باشد. ولی برخی بجا= 740; کاربرد کرامات بالفعل شایسته روح ب= 588;ری، که موهبت های الهی و أمانت &#= 1575;و برای انسان میباشد، آنه= 75; را سوخت لذٌت حقیر شکم و اط&#= 1585;اف شکم میکند. پس نمیتواند کرامات بالقوٌه ژنت= 40;ک روح بشری خود را تحقٌق و با&#= 1604;فعل نماید. که سخت &= #1605;ورد نیاز تولد نو= 593; فوق بشری آینده ،و یا ح&#= 1583;ٌ أقل برای تول= 583; در فصل نوع بش&#= 1585;ی بهتری پس از مرگ گردد. پس تکرار گذشته های نوعی درآ= 740;نده های بدتری را &#= 1576;اید آغاز کند. که ه&= #1605;ان کارما و گارم= 607; و جرم ومجرم شدن الهی در ج&#= 1607;نٌم دوزخ نسخ و مسخ حیوانی مجدد در جهان است. که با کم ب= ود کرامات بالف= 93;ل میماند که بی= 705; صورت نوع حیو= 575;نی مسخ ، چه رسد ک&= #1607; به انواع حقی= 585; تر نباتی و جمادی درآمد= 07; باشد. که سالک در پی&#= 1605;ان سلوکی با پیر کامل حسینی بمعرفی خداو= 06;د، یگانه خواست= 07; الهی را انجا= 605; بدهد و تحقٌق بدهد، که مور= 583; نیاز زندگی بهتر بعدی در جهان است. و الاٌ تولد حق= 740;رتر بعدی را حتما &#= 1582;واهد داشت. و سالک در پیمان سلوکی خود، ه= 585; کرامات و امت= 740;ازات بالفعل حیوانی، و تم= 575;م امتیازات الهی فصول نو= 593; بشری گذشته خود را صرف تحقٌق و بالف= 593;ل کردن کرامات = 576;القوٌه خویش میکند. که به مراتب شهود تجلٌیا= 78; الهی در تخلی= 607; و تحلیه برسد. که تجلیه های هفتگانه میسٌر نوع بش= 585;ی در پیش هست. که = در هر ولایت سلوکی ششگان= 07; نوع بشری، پس از تجدید شهودهای تول= 83;ات پیشین، بیک شهود برتر می= 585;سد. که در ولایت محمدی ششم و همان تصوٌف ایرانی، بشهود ششم نو= 585; قائم ایدآل ک= 605;ال میسٌر نوع بش= 585;ی، و شهود هفتم ع&#= 1585;ش ربٌ رحمان میرسند، که پ= 740;امبری چند سالک احتمالی خود مینمایند. آنگاه در مرگ &#= 1602;بل از مرگ ارادی= 548; سالک برای شهود نور قائم، جان بش= 585;ی را رها کرده، بجانان الهی شهود قائم میرسد. که اگر( بِدای الهی) و مَشیٌت ویژه او در روح اله&#= 1740; شده او بوده باشد، مفید هدایت سلوکی = 583;یگران می باشد. و با ش= هود هفتم عرش رحمان بخلق د= 585; تولد دوم اله= 740; خود برای چند &#= 1587;الک خویش باز میگ= 585;دد. که از خواب مر&#= 1711; ارادی بیدار = 605;یگردد . و پس از مرگ طب= ;یعی هفت هزار سال بعد، در نوع ف&#= 1608;ق بشری عصر ولا= 740;ت هفتم مهدی موعود محمد ی= 575; سوشیانت سوم زردشت، با هزاران برابرعقل و ک= 585;امات بالفعل و بالقوٌه نوع = 576;شری متولد شده، ک= 607; گوئی از فرشتکان خدا = 607;ستند. و شاید باز بش&#= 1607;ود هفتم نور رحمان و شهود هشتم عرش ربٌ برتر از رحما= 606; برسند، و از چهار صد هزار سال بهشت سوم انتظار در عر= 588; ربٌ بالاتر ا= 587;تفاده کنند. و با میل&= #1740;ونها برابر عقل نو= 593; بشری را داشت= 607; باشند. و چون ب&= #1575; مراتب برتر عقل برتر، چو= 606; مراتب الهی کهکشان را جولان خواهن= 83; داد. نوع فوق بشری از ۵۵ قرن دیگ&#= 1585; در جهان کره زمین پیدا می= 588;ود، که مهدی موعو= 583; محمد و زردشت= 548; آخرین کامل و= 604;ایت محمدی، بجای = 588;هود نور قائم بنو= 585; رحمان میرسد= 48; و خود تجسٌم انسانی روح القدس در جها= 606; میگردد. که در حکم (مهدی آخر &= #1575;لزمان) نوع بشری و اعتبار نهائ= 40; ولایت محمدی میباش= 83;. که ولایت هفت= 605; برتر را تأسی= 587; میکند. و روح م&= #1581;مد و هر کامل محم&#= 1583;ی شاهد قائم در تولد نوع فوق &#= 1576;شری آینده خود، د= 585; تسلیم و سرسپردگی تعلیمات ولایت هفتم مهدوی خواهن= 83; بود. که شاید به نور رحمان و ع&#= 1585;ش ربٌ برتر از رحمان نیز بر= 587;ند. والاٌ دوچار = 705;ارماها و تکرار گذشت= 607; های نوعی در جهان میگردن= 83;. تا دوباره وح= 578;ی صد باره خود را بنوع بشری و ولایتهای ش= 588;گانه و نور قائم شه&#= 1608;د واجب الهی برسانند. که د&#= 1585; نوع فوق بشری &#= 1583;ر ولایت مهدوی = 578;وفیق شهود نور رحمان را پید= 575; کنند که هدف خ&#= 1583;اوند از آفرینش تمام موجودا= 78; و مراتب هستی میباشد.<o:p></o:p> عرفا برای نفس یا م&#= 1585;اتب روح انسان چهار طبقه گفته اند. ( نفس کلٌ) که متعلٌق بربٌ = 575;لنوع بشری قائم اس= 578;، که در جبروت ن&#= 1582;ستین بالاتر از ملکوت أرواح = 576;دون تن و ناسوت ما&#= 1583;ی جهان = 5;حسوس است و از جهان (ماسوت ) ماده س= نگین مرکز کهکشان = 605;یباشد. و هر ربٌ النو&#= 1593;ی نیز ایدآل کم= 575;ل میسٌر برای ا= 601;راد آن نوع میباشد. و هر ربٌ النوع با= 604;اتر در یک جبروت ب&#= 1575;لاتر میباشد. شهودهای مقدماتی قبل از شهود قائم در ولایتهای قب= 04; از محمد نیز ن&#= 1601;س کلٌ افراد فص= 604; نوع بشری خودمیباشند. که برای ن= ;وع بشری حد ٌأکث= 585; شهود قائم جبرئیل یا رو= 581; القدس است که &#= 1606;فس کلٌ نوع بشری میباشد. و گاهی آنرا (نفس واحد ) میگویند که گ= 608;ئی اتٌحاد و یگانه شدن تمام افراد د= 585; فردی نوعی باشد. و شاهدان هر ت= 580;لٌی الهی، یکسان = 576;ا شهود آخر خود معراج روان دارند. و قطره ای در دریای ر&#= 1576;ٌ النوع= خود پس از مرگ میر&#= 1608;ند. که هم هستند و هم استقلال وجودی ندارد. و در یک وحدت وجودی میباش= ند. مگر برای تول= 583; مجدد بهتر در جهان، در نوع &#= 1601;وق بشری. نفس طبقه دوم را ا&#= 1585;واح عرفا = میگویند، و طبقه دیگر را نفس امٌار= 607; میدانند. و بخاطر عقده های روانی فساد و کمبود در محتوای ضروری روان مقبول الهی میگوین= 83;. و در روان شناسی آنرا اگو ego مینامند. که در عرفان و تصوٌ= 601; ایرانی آنرا = 606;فس لوٌامه، ملامت کننده خویشتن است ک= 607; در انسان سال= 705; میباشد.<o:p></o:p> سالکا= ن ولایت ها با ک&#= 1605;الات نسبی خود درع= 602;ل و سلامتی روا= 606; پاکسازی شده = 606;سبی، در تخلیه و تحلیه سلوکی نفس امٌاره خود ر= 575; ملامت و سرزن= 588; میکنند. که رو&#= 1575;ن حیوانی بشری مملو از معای= 576; و عقده های روانی است. و زندگی نوع بشری نیز باعث پیدایش این عقده ها بوده است. که روان و عقل انسان= بسوی مفاسد و حقارتهای در صفات جنسی و جسمی و اوهام &#= 1584;هنی مقام ژنتیک، = 588;خص را بحقار= ت های نوعی میب= 585;د . نفس لَوٌامه سالک، عاقبت با اصلاح نسب= 740; خود در کسب شهود نهائی قائم، تبدیل= به نفس مطمئنٌه میشود. و حتی ش&= #1575;هدان شهودهای اله= 40; میسٌر خود، این اطمینان را ب= 585;ای آینده بهتر نوعی وبهشتی خود دارند. و اگر سالک بشهود عرشی خود در هر شش ولایت الهی ر= 587;یدند، دارا&= #1740; نفس مُلهمه شده و دارای روان شایسته = 575;رتباط عقلی با مرات= 576; عرشی الهی نا مشهود خود میرسن= د. که از سطح بال&#= 1575;تر عرشی خود اله= 575;م دارد. و موجود&#= 1740;ٌت و الوهیٌت در سطح و طرز تفکٌر و أندیش= ه، بیانات عقلی حکیمانه و رف= 578;ارهای متمدٌنانه و = 705;ردارهای خدا گونه دارند. چون همه را موجودات از خدا= ; و در اراده او می دانند. زیر&#= 1575; آنان نیز روح الهی دارند. و همچنان مشغو= 04; تعالی از نرد= 576;ان انوا&= #1593; هستند. تا از مراتب تحت جم= 575;دی و جمادی و انواع نباتی = 608; حیوانی به فراوان فصول = 606;وع بشری برسند، که سراسر بصورت معجزات الهی = 605;یشوند. پس همه موجود= 575;ت فرشتگان با غرایز و عقل های الهی و نوعی خود میباشند،که = 75;کثرا قدر خود را نم&#= 1740; دانند. پس اینک در نوع بشری ادامه سلوک ا= ;لهی را نمیدهند. تا به سطح الوهیٌت ربٌ = 575;لنوع قائم روح الق= 583;س برسند. آنگاه پس از هفت هزار سال بهشت سوم &#= 1575;نتظاردر عرش رحمان، تولد در نوع ف&#= 1608;ق بشری و در عصر ولایت هفتم مهدوی مییابند، و بکمال شهودی نور رحمان و عرش ربٌ برتر از رحمان برس= 606;د. و از هزاران برابر= عقل بشری، بمیلی= 08;نها برابر عقل بش= 585;ی خواهند رسید. که در ولایت م&#= 1607;دوی تجدید شهوده= 75;ی ششگان= ه نوع بشری را م&#= 1740;نمایند، تا بنور رحما= 606; برسند. این مر&#= 1575;تب شهودی بهشت های الهی و وعده های خداوند برای تکامل یافتگان در ژنتیک روحی میباشد. که با عقل عظیم خود &#= 1586;ندگی بهشتی و الهی تر را در جهان خواهند داشت. چه در کره زمین یا در کر&#= 1575;ت دیگر کهکشانها . نفس مطمئنٌه<o:p= ></o:p> = که انس= ;ان شاهد تجلٌیا= 78; الهی را با اع&#= 1578;ماد بوعده های الهی و شهودی و گفته های پی&#= 1585; الهی خود دار= 606;د، <o:p></o:p> = که بدان رسیدند. &#= 1608; آرامش خیال برای پس از مرگ از محاسب= 607; الهی و احتما= 604; هر قهقرای نوعی دارند= .<o:p></o:p> = گرچه در فصول نوع فوق بشری، خو= 583; را از مقدار کمٌی و کیفی درجه پاکساز= 40; کنونی روانی <sp= an style=3D'mso-spacerun:yes'> در فصول<o:p></o:p> = متفاوت نوع فوق بشری &#= 1605;تولد میشوند، که عقل مناسب آن &#= 1601;صل نوعی و آن بخت به شهوده= ای بالاتر تا<o:p></o:p>= = عرش ربٌ برتر از ر&#= 1581;مان خواهند رسید.<o:= p></o:p> گاهی نفس کلٌ را( قطب فعٌال) الهی یا (عقل ک&= #1604;ٌ) میگویند، که اداره کننده عقل پیر کامل حسینی سالک و &#= 1575;لهام دهنده عقل الهی هر کامل الهی ولایته= 75; میباشد. و تا وقتی که ز&= #1606;ده میباشند، ال= 07;ام و وحی و دریافت ذهنی = 608; افکار جدید بالاتر پبدا میکنند. عرفا &#= 1711;اهی از( نفوس آسمانی) میگویند. که ه&#= 1605;ان سطوح شهودی ت= 580;لٌیات الهی بالاتر میباشند که ه= 585; سطحی عقل و احوال الهی ویژه خود را د&#= 1575;رد. و نه سطوح پائین تر درک آن میکنند، و نه سطوح بالا= 578;ر بآن درجه از احوال الهی خود اکتفا میکنند، تا ب= 588;هود بالاتر میکوشند برسند. و کیفیٌت روان هر کس، مقام و سطح عقل الهی &#= 1588;ده خود را دارد. که می خواهند &#= 1576;جانان الهی بالاتر شهودی و عقلی &#= 1608; احوالی در رؤیا و در بید&#= 1575;ری برسند. هر روحی فردی ان= 587;انی، و حتی هر أتم و گیاه وحیوان= 40; در کنترل و تدبیر یک روح &#= 1575;لهی مدبٌر و ادار= 607; کننده آن روح فردی میباشد. &#= 1711;وئی جریانات تکاملی در وجود مادی و ذهنی و روانی انسان و هر مو&#= 1580;ودی، عملا با مدبٌ= 585;ان الهی است. و انسانها روا= 06; دارند و ژنتی= 705; روحی آنان نیز، که این همانی مقام الهی شهود آخ= 585; خود را یافته &#= 1575;ست. که این ژنتیک ماهیٌت اصلی آن موجود میب= 575;شد. که باید الهی تر و ترقٌی سل&#= 1608;کی کند. والاٌ بم&#= 1608;جودی حقیر نسخ و مسخ و حتی رسخ و وسخ پس از مرگ دوچار می= 711;ردد. که تکرار گذشته ها را در آینده های &#= 1606;وعی بنماید. آنگا= 607; با رنج و عذاب &= #1608; سختی زندگی های نوعی کم عقلی در جهان رنج ها برده تا دوباره و حتی صد باره، &#= 1588;ایستگی های نوعی و تولد در فصول نوع بشری و در هر شش ولایت س&#= 1604;وکی پیدا کند، که بنور قائم ای= 583;آل کمال نوع بشر= 740; و شرط لازم بر&#= 1575;ی تولد هفت هزا= 585; سال بعد در نوع فوق بشری پیدا کند. که تنها در سلوک &#= 1575;لهی و داشتن پیر کامل حسینی ر= 607; رفته و معلٌم و ربٌ مربٌی الهی به معرف= 740; خداوند، میتوان تخلی= 07; و تحلیه مطلوب = 575;لهی در روان خود کند، تا به تجلیه های هف= 578; گانه میسٌر نوع بشری رسید. میتوان &#= 1606;فوس الهی مدبٌر ارواح کاملا= 06; الهی را همان &#= 1585;وح الهی آینده و &#= 1578;ولد نوع فوق بشری سالک شاهد هر شهود دانست. زیرا روح بشر= 740; این همانی رو= 581; الهی شهودی خود را یافته &#= 1575;ست. که تنها بایدآل چنان مقام روحی در نوع بشری رسیده که تول= 583; نوع فوق بشری و در هر یک از ف= صول نوع فوق بشری بیشتر کرد. تا &= #1670;قدر پاکسازی روا= 06; در سلوکد را عمی= 602;ا و صادقانه و عاشقانه تر کرده باشد. که &= #1581;تی شاهدان شهود = 593;رش رحمان، همچنان با یک= 583;یگر فراوان تفاو= 78; در درجه پاکی روان بشری دارند. پس تن و ذهن و روان و روح الهی ( بعد = چهارم) متفاوت در نو= 593; فوق بشری خواهند داشت. که فصول نوع فوق بشری میگوئیم. در عقل و زیبائی صورت و سیرت و دیگر امکانا= 78; حیاتی، در تن و ذهن و روان و روح الهی آنان، ک= 607; هر یک چون فرش&#= 1578;گان خدا با هزارا= 606; برابر عقل نو= 593; بشری خواهند = 576;ود. که اگر بنور ربٌ رحمان و ع&#= 1585;ش ربٌ برتر از ر&#= 1581;مان رسیدند، از م= 740;لیونها برابر عقل بشری توان اد= 585;اکی و چهار صد هزار سال بهش= 578; سوم انتظار ع= 585;شی خواهند داشت. که باز در نوع &= #1576;الاتری متولد گردند که به آنچه در &= #1608;هم انسان نیز نمیرسد، آنا= 06; خواهند رسید= 48; که خود نیز از مراتب الهی هستند. و بدرجه ای از خود خدائی و ا&#= 1604;وهیٌت و تقدٌس و پاک&#= 1740; ذات یا ژنتیک &#= 1585;وحی اصل الهی و ازلی خود میرسند.<o:p></o:p> انسان متولد کنونی با روح بشری، که با همان جا&#= 1606; حیوانی نوع ب= 588;ری متولد میگرد= 83; ، که روان شنا&#= 1587;ان علمی آنرا اس= 662;ریت یا سول Sprit Soul و یا (نفس مؤنٌث) زنانه میگویند. که د&#= 1585; شهود سوم فاطمی محمد و شیوای بودا ی= 575; دغدوی زردشت = 608; مریم مسیح و زینب کبرا، مادر الهی نو= 593; فوق بشری، عم= 604;ا این مقام اله= 740; عاطفی مقدما= 78; روحی یک سالک را اداره میکند. و غیر سالکان از دا= 583;ه های الهی خود در هر تولد اس&#= 1578;فاده میکنند. اسپر= 740;ت برترین مقام تکاملی هر موجود میباش= 83; که در ولایت محم= 583;ی روح رسیده بشهود ششم قا= 574;م، و کسب این همانی مقام ا= 604;هی روح القدس را &#= 1740;افته باشد. که برای چند سالک خود همان مقام ال= 607;ی در گفتار و کردار و برای سالکان خود د= 575;رند. و بقول فردوس= 740; چه فرمان یزدان چه فرمان شاه. ( ناخودآگاه) تعبیر دیگری در روان شناس= 740; است. و آنچه ان&= #1587;ان در حافظه خود &#= 1607;میشه آماده دارد ( خود آگاه) میگویند. که ذ&#= 1585;ّه در برابر انبوه از احت= 605;الات عقلی اولیای الهی میباشد. </= span>= <o:p></o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM229>M229</a> <o:p></o:p> روح - = = روح قسمت حیاتی و مهمترین أصل موجودیٌت انسان روح یا &#= 1585;وان او هست ، و پس از ذهن و تن انسان روح یا روان اصالت و اهمیٌت حیات= 40; دارد . که اورا موجودیٌتی س= 07; بُعدی مینماید. که ح&#= 1740;وانات دیگر دو بُعدی، و گیاهان یک بُعدی یعنی ا= 586; نظر علوم ماد= 740; میباشند. ولی &#= 1606;ام عقل و صفات بی&#= 1588;تر الهی تحت عنو= 575;ن روح میآید. که &= #1583;ر غیر سالکان نام (روح حیوا&#= 1606;ی بشری) و در سالکان بنام = 585;وان و ناخود آگاه است. که در کاملان رسید= 07; بنور شهودی آخر شش= 605; نوع بشری قائ= 605; شاهد نیز( روح القدس) دارد.، شاهد این نور تجلّی ششم رب= 612; النوع قائم روح القدس یا روح الأمین ، آخرین شود میسٌر برای ن= 608;ع بشری در جبرو= 578; نخستین میباشد. وشاه= 583; سالک نیز مقدٌس و این همانی مقام ا= 604;هی ربٌ النوع بش= 585;ی را پیدا میکند. تا هفت &= #1607;زار سال بعد با ول&#= 1575;یت هفتم مهدوی، که بنور ربٌ ب&#= 1575;لاتر رحمان، و شای= 583; عرش ربٌ برتر &#= 1575;ز رحمان نیز بتوانند برسند. که با موجودیت چهاربُعدی و هزاران براب= 85; عقل بشری، برای کسب شایستگی موج= 08;دیٌت پنج بُعدی و میلیونها بر= 75;بر عقل بشری در نوع بالاتر ا= 586; نوع فوق بشری &#= 1582;واهند رسید. که تا أبد بی انتها &#= 1575;ین تجلٍیات اله= 40; و عقلهای عظی= 605; تر و صفات اله&#= 1740; بالاتر غیر قابل تصوٌر ما، در پیش روی تمام ارو= 575;ح انسانی و حیو= 575;نی و گیاهی و حتی &= #1585;وح هر أتم و مادون أتم می= 576;اشد، تا همگی بخداوند الل= 07; و کمال مطلق ول= 608; بفرض محال رس= 740;د . و در هر مرحله اگر یک روح نخواهد بسطح = 588;هودی برتر و تولد ب&#= 1607;شتی و نوعی بهتر، پس کرامات بالفعل و امانت الهی خود را تلف نموده، بسرک= 88;ی پرداخته، و خیلی از مقام= 575;ت نوعی قبلی را از دست میدهد. که کارماها و تکرار گذشته ها در آینده های پرعذلب ز= 606;دگی های آینده را &#= 1576;ا کمبودهای حی= 75;تی و عقلی خواهد &#= 1711;ذراند. که باز بنوع ب&#= 1588;ری و همین شهوده= 575;ی ششگانه هر شش ولایت الهی برسد، که هفت &#= 1607;زار سال بعد تولد &#= 1601;رشته گونه نوع فوق بشری، با هزاران براب= 85; عقل نوع بشری تولّد بیابد. &#= 1608; پس از شهود قائم در ولای= 578; سلوکی محمدی= 48; روان انسان کامل و= 604;ایت ششم ، بجای نا&#= 1605; جان حیوانی و روان و یا ناخ&#= 1608;دآگاه و اسامی دیگر= 548; نام روح القد= 587; و مقدٌس الهی &#= 1583;ارد، که در مورد غی&#= 1585; سالکان و غیر شاهدان نور ق= 575;ئم، عنوان روح ال= 607;ی برای جان بشر= 740; و حیوانی آنا= 606; درست نیست.<o:p></o:p></span= > روح و روان را میتو= 575;ن از آغاز أزلی و صدور از دریای روح ال= 571;رواح خداوند الله= 48; که از نردبان &#= 1575;نواع تحت جمادی و جمادی و گیاه= 740; و حیوانی، و فراوان فصول = 606;وع بشری، اینک چ= 608;ن ما و خواننده گرامی در مرحله روان بشری، تنها ب= 575; سلوک الهی هر شش ولایت اله= 740;، میتوان بنور قائم رسید که &#= 1606;ام روح را بیابد. ولی برای همه &#= 1575;دوار نوعی گذشته ت= 575; کنون نام ( ژنتیک روحی) م&#= 1740;گوئیم. که مانند ژنت= 740;ک جسمانی، مدا= 05; با هر تولد نوعی &#= 1576;الاتر روحانی تر شده، و ژنتیک با امکانات ب= 575;لفعل و کرامات بال= 602;وّه بیشتری میگر= 83;د. ژنتیک روحی همیشه زنده و باعت زنده بو= 583;ن تن میباشد. که &= #1585;وح در آن موقٌتا مستقر میباش= 83;. ولی با مرگ و خروج ژنتیک ر= 608;حی از تن، آنگاه &#= 1605;وجود زنده مُرده است. و تمام ذر&= #1612;ات أتمی تن و واحدهای ناد= 40;ده سازنده ذهن و دیگر صفات ای= 606; موجود متلاش= 40; شده و متعفٌن میگ= 585;دد، که زیر خاک میرود . ژنتیک &= #1585;وحی در أزل بی ابت&#= 1583;ا در زمان، که ش&#= 1576;نمی هرچه کوچکتر = 575;ز دریای بیکرا= 06; روح الأرواح الل= 07; أهورمزدا جدا شده گه نخستین نفخه الهی در أزل بوده ومتوال= 40;ا تولدات نوعی تحت جمادی و ج&#= 1605;ادی وگیاهی وحیوانی عاق= 76;ت بنوع بشری و ف&#= 1608;ق بشری نا محدو= 583; خواهد رسید، = 578;ا بصورت قطره ا= 740; در أبدیت مطل= 602; و نامحدود آینده، بصور= 78; قطره کاملی بدریا= 40; الهی الله با= 586; گردد . که بازگ&= #1588;ت بخدا بهمین معنی میباشد. یک ژنتیک روح= 740; هر بار با هر ت&= #1608;لد و کسب شهود تج&#= 1604;ٌی الهی، بیک در= 580;ه عقل الهی بال= 575;تر میرسد. و هزاران صفات = 575;لهی دیگر، در هر نوعی که هست، &#= 1576;اید ترک صفات نوع &#= 1705;نونی کرد، و با تخلیه و تزکی= 607; نفس و روان حی&#= 1608;انی و آلوده بعقد= 607; ها و عقیده ها &= #1605;یگوئیم. تا با تحلیه ب&#= 1589;فات نیکوی الهی پیر کامل بمع= 585;فی خداوند، بمراتب هفتگ= 75;نه تجلٌیات شهو= 83;ی میسٌر نوع بش= 585;ی برسیم، تا شا= 740;سته تولد در نوع ف&#= 1608;ق بشری گردید. و از سه بُعدی م&#= 1608;جودیٌت حیوانی بشری = 548; بموجودیٌت چ= 07;ار بُعدی، چون ف= 585;شتگان الهی درآمد. که تمام کهکش= 575;ن را جولان خوا= 607;ند داد. و میلیونها بر= 75;بر عقل نوع بشری= 548; با شهود برتر &#= 1606;ور رحمان بولای= 78; هفتم مهدوی امکان کسب خواهد بود. هر کس در هر شهود تجلّ= 740; بالاتر، تحت = 593;نوان کلٌی عقل، مجموعه ای از &#= 1575;مکانات حیاتی و الهی &#= 1578;ازه ای مییابد. که &= #1576;رخی از آنها را بنام هوش و قدرت تفکٌر و حافظه و امکا= 606; صبوری و عشق و&#= 1585;زی و چند صد صفت ا&= #1604;هی دیگر، موجود = 583;ر کاملان الهی = 585;ا أکنون بنسبت= 40; خواهند داشت . انسان بشری د= 585; تولد کنونی امکانات بال= 01;عل داده های اله= 740; در تن و ذهن و روان خود را در سالهای زن= 583;گی، باید مصرف تح= 602;ٌق کرامات بالق= 08;ٌه خود را نموده= 548; آنها را کرام= 575;ت بالفعل کرده= 48; که سخت مورد نیا= 586; تولد بهتر بع= 583;ی بجهان است. زی&#= 1585;ا یک روح همیشه &#= 1583;ر( تن و صورتهای &#= 1606;وعی) میباشد. در تن نوعی بهتر تکاملی و بهش= 578; نوعی بهتر میتوان یافت . و یا بدون تکامل روح حیوانی حقیر تر گردیده و در نسخ و مسخ د&= #1585; کارماهای جه= 06;ٌمی جهانوم به جهان تولد ها= 740; مکرر مییابد. ولی انسان سا= 604;ک است که موفق بکسب امکانا= 78; بالفعل بیشتر میگرد= 83;، بموازات آن نیز عقل بیشت= 585; و امکانات حی= 575;تی و الهی بیشتر &#= 1662;یدا میکند. و غیر سالکان بخصو= 89; قشری های مذهبی، ک= 607; کرامات بالف= 93;ل خود را اسراف &#= 1606;موده و شرک میورزند، در وقت مرگ امکانات لاز= 05; تولد در نطفه یک مو&#= 1580;ود بهتر را ندار= 583;. پس در نطفه حی&#= 1608;ان و گیاهی حقیر= 740; در نسخ و مسخ و فسخ و حتی رسخ &= #1608; وسخ می رود، تا تکرار گذش= 578;ه های دردناک نوعی را طی کن&#= 1583;. تا بتدریج عق= 604; بیشتر چون حی= 608;انات در تکامل طبی= 593;ی، بشکل انعکاس = 588;رطی، خود را دوبار= 607; و حتی صد باره &= #1576;نوع بشری و همین م&#= 1585;اتب شهودی، تا رو= 581; القدس و روح ا&#= 1604;هی شده برسانند. که شایسته تو= 604;د هفت هزار سال بعد در نوع فو&#= 1602; بشری شوند. و هفت هزار سال &#= 1583;ر عرش رحمان، بهشت سوم انت= 592;ار نا شناخته ما خواهند داشت. تا کلاس تربی= 578; بیشتر قوق بشری برای او &#= 1583;ر جهان پیدا شو= 583;. که پس از کشف ش&= #1607;ود نور رحمان بو= 587;یله مهدی موعود محمد و سوشیانس سوم = 586;ردشت و فارقلیط دو= 605; مسیح خواهد بود . انسان بشری با کسب ر&#= 1608;ح الهی روح القدس، شهود ششم قائم، از &#= 1575;نسان سه بُعدی به ا&#= 1606;سان چهار بُعدی فرشته گونه هفت هزار سال &#= 1576;عد متولد جهان م= 740;گردد. تا باز موجودیٌت ها= 40; پنج و ده و صد و هزارها گانه = 583;ر ابعاد وجودی = 548; چون مراتب ال= 607;ی در هستی پیدا &#= 1588;ود و بخود خدائی خویش میرسد. ک&#= 1607; یک روح پاک تر شده از معایب و تأمین کمبودها، هر بار این همان= 740; مراتب شهودی = 582;ود را پیدا میکن= 583;. روح در هر مقامی نوعی ک= 607; هست، عملا بو= 587;یله مدبٌران اله= 40; اداره و تدبی= 585; میشود. همان گونه که طفل ر&#= 1575; مادرش اداره = 605;ینماید. که تمام افکا= 585; و گفتار و احوال و کردارهای تن = 608; ذهن و روان ان&#= 1587;ان، عملا با انگشتان مدب= 12;ران الهی او میبا= 588;د. البته ما برح= 587;ب عقل بشری خود از آینده های &#= 1601;وق بشری و الهی توصیف و پیش بینی میکنیم. که بقول محمد &#= 1606;باید توصیف خداون= 83; کرد، که باید &#= 1585;فت و دید که خداوند چگون= 07; خود را بما نشان م&#= 1740;دهد، آنگاه آن را ب&#= 1585;ای دیگران توصی= 01; کنیم . گوئی میمون برای فرزند خ= 608;د، برحسب عقل می= 605;ونی خویش بخواهد = 606;وع بشری یا احتم= 575;لا بالاتر را تو= 589;یف کند . که اگر توصیف آن واق= 593;یٌت میمونی هم دا= 588;ته باشد واقعی عقل بشری نیس= 578; چه رسد که حقیقی و الهی باشد. و انسان &= #1606;یز نمیتواند تو= 89;یف حقیقی نوع با= 604;ا تر را بنماید . مگر از سطح عق&#= 1604; الهی و شهود و &= #1575;لهامات الهی برتر خو= 583; در تجلٌیات ا= 604;هی پیدا کند. <o:p></o:p> ماهیٌ= ت و ساختمان رو= 581; را در هر نوعی کامل تر، گوئ= 740; رقیق تر و الهی تر و عاقل تر میگر= 583;د. که عرفا روح ا&#= 1604;هی را چون ماده أ&#= 1579;یری رقیق تر از أت&#= 1605; های هوا گفته اند. که در فیز&= #1740;ک أتمی هر ذرٌه &#= 1585;یزی چون أتم و فوتون و کوانتوم واح= 83; انرژی و پائین تر را، که با ترکیبات داخلی نیز میدانند. گوئ= 740; تن هر موجود تراکمی از ماده تن موجودات ریز= 78;ر میباشد، که ه= 585;کدام آنها نیز دارای روح و راه تکاملی أ= 586;لی أبدی خود هستندد. و این ( تغییرات ماه= 08;ی روح) و روان انسان با داد= 607; های تازه اله= 740; و تزکیه نفس درهر تولد بهتر میباشد. گوئی روح قبل= 740; در تولد بهتر &#= 1576;عدی، لباس الهی تا= 586;ه بر خود میپوش= 575;ند. که لباس ( ثوب و ثواب) را سالک&#= 1575;ن با تخلیه و تحلیه بیشتر روان و در روح &= #1575;لهی شده پوشش اله= 740; تر بخود میدهد. و پوشش را نباید ماد= 740; تصوٌر کرد. زیرا پوشش مع= 606;وی و حتی مینوی و الهی میباشد. که هربار صفا= 578; جدید الهی تر تبدیل در روش و صفات الهی حیوانی تر قرار میگیرد.<o:= p></o:p> در عرفان و فلسف= 607; های الهی، جا= 606; بشری و حیوان= 740; را ( نَفس) نیز میگویند. که (ن&= #1601;س امٌاره) أمر دهنده به تن و ذهن انسان به= 585; کاری میباشد. که انسان بشر= 740; فطرتا با عقل بشری و امکانات ژنت= 40;ک روح حیوانی م= 740;خواهد بهشت چهارم م= 608;عود نوعی الهی تو= 604;د بشری قبلی خو= 583; را استفاده ک= 606;د. ولی سالکان ب= 575; خویشتن داری در لذٌت بهشت= 740; بردن، آن را در راه تحقٌق &#= 1705;رامات بالقوٌه مصر= 01; میکنند، و چون بشهود ن&#= 1607;ائی قائم رسیدند= 48; میتوانند بد= 08;ن مسؤلیٌت اله= 40; معصومانه بق= 40;ّه آن کرامات با= 604;فعل نوع بشری خود را مصرف کند ، که آن کرامات بالفعل باقی مانده مفید ز= 606;دگی نوع فوق بشری &#= 1606;می باشد. نفس امٌ&#= 1575;ره همین عقده ها و عقیده ها و کمپلکس های ا= 606;سان از ادوار حیوانی قبلی = 608; طفولیٌت و حیات نوع بشر= 740; او است. ولی سا&= #1604;کان با تزکیه نفس &#= 1608; پاکسانی روا= 06; از عقده ها و عقیده ها و عادات زشت و جهالت، نفس اماره را تبدیل ( نفس مُطمئنٌه) میکند. که با ع&= #1602;ل حقیقت جوی خو= 583;، بدنبال حقیق= 78; الهی و شهودی میرو= 583;. و باطمینان ا= 586; انجام وظیفه = 575;لهی خود، آرامش خ= 740;ال پیدا میکند. زیرا این همانی مراتب الهی تر یافت= 607; و زندگی الهی &#= 1578;ر مینماید. که ه&#= 1605;راه آن عقل الهی تر و رؤیا ها و صفات ناشناخ= 78;ه حتی برای انس= 575;ن کامل از مرات= 576; تجلٌیات شهو= 83;ی خود پیدا مین= 605;اید. که روان و روح &= #1581;یوانی انسان، روحی الهی و مقدٌس= 740; چون روح القد= 587;، ایدآل کمال م= 740;سٌر الهی برای نو= 593; بشری شده است. که شاهد قائم با مرگ قبل از &= #1605;رگ ارادی پیامب= 85;گونه و شهود هفتم ع&#= 1585;ش رحمان، برای = 587;الکان احتمالی خود = 662;یامبری مینماید. آنگاه وی دار= 575;ی ( نفس مُلهِمه) = میباشد. که الهامات و وحی الهی و افکار تازه و مربوط بنوع ف= 608;ق بشری آینده، = 576;تدریج بدل و فکر انس&#= 1575;ن کامل میرسد. و &= #1575;ز محل سطوح بال= 575;تر الهی، عقل و افعال و اقوا= 604; و رفتارهای ا= 608; الهی گونه میگردد.<o:p></o:p> طبیعی= است که هر ملٌت و قومی برای رو= 581; و حتی برای هر مفهومی الفا= 92; خاص زبان خود را دارد. ظاهرا مفهوم الفاظ گاهی یکی هستند. ولی باهم تفاوتهای تک= 75;ملی و ماهوی زیاد &#= 1583;ارند. تجلٌیات اله= 40; هفتگانه نور= 78;جلٌی برای نوع بشر= 740; نیز ظاهرا در ترتیب شهود یکی هستند، ولی ابعاد باطنی و معنو= 740; و مینوی خاص خ&#= 1608;د را دارند. که خ&= #1583;اوند دو چیز را مانند هم نیا= 601;ریده. و چون خداوند هر موجودی را مانند خود، منحصر بفرد آفریده است، = 608; بخصوص انسان = 705;امل بشری که پس از شهود عرشی، ف= 585;اوان سطوح (شهودها= 740; عقلی) و الهام&#= 1575;ت لدنٌی دارند که ( ذخیره آخر&= #1578;) بهتر برای تولد نوع فوق &#= 1576;شری در فصول نوعی &#= 1576;هتر و عقل و کراما&#= 1578; باز بهتر و بی&#= 1588;تر از یکدیگر هس= 578;ند. که شاید دیر ی&#= 1575; زود با ولایت &#= 1605;هدوی نوع فوق بشری= 548; بشهود نور رب= 612; رحمان ربٌ ال= 606;وع فوق بشری، و حتی عرش ربٌ ب&#= 1585;تر از رحمان برسند. که از ه&= #1586;اران برابر عقل به &#= 1605;یلیونها برابر عقل نو= 593; بشری و قدرت د&#= 1585;ک صفات الهی و کرامات و امک= 575;نات الهی خواهند = 585;سید. که معجزه خدا و معجزه گری م&#= 1585;اتب الهی برای دیگران میباشد. مانن= 583; معجزه نجات ر= 608;ح حیوانی انسا= 06; سالک، که بمق= 575;م الهی روح اله= 740; ربٌ النوع میرسد. که از عمق حقارت و حضیض قهقرا، به اوج مراتب &#= 1575;لهی و شهودی بالاتر میبر= 83;. و معراج و اسراء روح خو= 583; و سالکان خوی= 588; میرساند. ولی &#= 1605;ا در نوشته های خود نام (ژنتیک روحی) ب&= #1585;ای روح انسانی یاد میکنیم . ک&= #1607; چون ژن های کرموسوم، قدرت تکامل و &#= 1578;عالی و فزونی مقام و برکت پیدا میکند. گوئی چون طبقاتی روی هم، مانن= 583; طبقات پیاز ت= 608; در تو، که هر کدام یک پوشش مادی و پوشش عقلی تازه، و &#= 1662;وشش نوعی بالاتر= 40; بروی هم پیدا &#= 1605;یشود. گرچه فزونی م= 593;نوی و مینوی است. و&= #1604;ی فزونی مادی م= 581;سوس أتمی ما نمی باشد. روان شن&#= 1575;سان علمی منکر روح، عاقبت آغاز از زیگم= 608;ند فروید طبیب ر= 608;ان زمان، نام ( ناخود آگاه) را برای روح ا&#= 1590;افه کرد. ولی حافظه انسان را نیز ( خود آگاه) خواند. ک&= #1607; ناخود آگاه ج= 575;ی انباشته شدن آثار معایب و کمبودها و مفاسد روان، بنام عقده ها وعقیده ها شده، که از گونه صفات زش= 578; انواع حقیر پ= 740;شین میباشند. و ان&#= 1587;ان غیر سالک نیز بجای تکامل روان، بقهقرای بیش= 78;ر مقام نوعی و الهی روان حیوانی خود میرود. که عقل و کرامات بالفعل خود ر= 575; از دست میدهد. که پس از مرگ بشری و تحقٌق &#= 1606;یافته کرامات بالقوٌه مور= 83; نیاز تولد نوع و مقام الهی با= 604;اتر، که میبایست ا= 705;نون این بالقوٌه ها بالفعل گر= 583;ند. آنگاه پس از م&#= 1585;گ نوع بشری، رو= 581; حیوانی تر شد= 607; غیر سالکان و &#= 1602;شری های مذهبی مش= 585;ک، که خواست خدا را انجام نداده، وارد یک نطفه در رحم مادری حی= 608;انی، و همراه پانص= 583; میلیون اسپر= 05; دیگر نظیر خود، که &#= 1607;ر کدام روحی در تلاش برای تعالی در صورتهای نوع= 40; ومادی برای تولد خو= 583; بجهان هستند. &#= 1608;لی تنها یکی از ا&#= 1587;پرم ها موفق به ورود بداخل ا= 608;ول مادر، برای س= 575;ختن جنین طفلی را &#= 1576;وجود میآورد. که روح جنین دو ب&#= 1575;ره از نردبان انواع، خود ر= 575; بکمال شایست= 11;ی تولد نوعی بهتر و هزارا= 606; تولدات نوعی = 608; مرگ و میر با هر ش= 88; ولایت سلوکی= 48; بشهود ششم قا= 574;م روح القدس برسند، که تن= 607;ا مدرک قبول ال= 607;ی آنها برای تولد نوع فوق &#= 1576;شری است.<o:p></o:p> روح انسان کامل ا= 604;هی و روان انسان غیر کامل، در واقع (روح یا ع&= #1602;ل ) هر دو یک نام ک= ;لٌی بر مجموعه صفات الهی یک &#= 1605;وجود است، که این صفات در وحدت &#= 1608;جود عنوان روح دارند. صفات ا&#= 1604;هی هیچ کدام ماد= 740; نیستند، و تا &#= 1581;دودی برای انسان ماهیٌت معنو= 40; و برای کاملا= 606; الهی ماهیٌت مینوی دارند. گوئی روح انسان کامل شده بگفته بر= 582;ی، توده ای از عقل میباشد. که حتی خداون= 583; مطلق را نیر عقل عظیم و مربوط بهر رب= 612; النوعی میگویند. که ا&#= 1604;بته عقلی بودن خد= 575;وند، یکی از صفات خداوند و مرا= 578;ب الهی است، و ن&#= 1607; بصورت ماهیٌ= 78; چون ماده تنه= 575; از عقل. پس هر موجودی بخصو= 89; انسان در هر فصل نوعی، وقتی ک= 607; منحضر بفرد د= 585; نوع خود چون خ&#= 1583;اوند میباشد. ماهیٌت های تکاملی همه م= 585;اتب نوعی گوئی تح= 578; جمادی و جماد= 740; و گیاهی و حیوانی و فصو= 604; فراوان نوع ب= 588;ری تولدات گذشت= 07; ژنتیک روحی را دارا &#= 1605;یباشند. که اکنون برا= 740; ما درجه عقل و صفات و اخلاق و رفتار و گفتار انسان جلوه میکند. پس عقلهای انسانی یکسا= 06; در نام ولی یک&#= 1587;ان در ماهیٌت و مقام الهی نیستند. و هر یک با سطوح مخ&#= 1578;لف الهی مُدبّر خاص خود ارتباط الها= 05;ی دارند. گوئی م&#= 1585;اتب مدبٌر فکر می= 705;نند، که انسان خود را متفکٌر میداند. که حت&#= 1740; بجای انسان احساس از حوا= 587; مینمایند. برای ما می بینند، که ما تصوٌر میکنی= 05; خودمان می بینیم. پس آنها ما را زنده و در حیات نگاه می= 583;ارند. و لذا مدبٌرا= 606; نام ( روح حیات&= #1740;) هستند. برای چشم و درک انس&#= 1575;ن تمام عملیٌا= 78; عقلی و ذهنی و حافظه و سلیق= 607; و هنر و بسیاری صفات = 583;یگر که گهگاه در ب&#= 1585;خی پیدا میشود، که دیگران ند= 575;رند. و جمعا این عقل مقام روح= 740; صاحب آنرا نشان میدهد. که در سلوک بصورت تعداد = 605;راتب شهودی هفتگانه، میتوان این ارواح را جدا &#= 1575;ز هم طبقه بندی &#= 1705;رد. و الاٌ در عالم الهی و تمام عوالم خداوند، همگ= 40; در ( وحدت وجود ) و یگانه خود هستند. و این صفت قدرت تصوٌر و تفکی= 705; ذهنی انسان ا= 587;ت، که طبقه بندی نوعی عوالم متفاوت الهی = 608; مادی ناسوت و &#= 1605;لکوت و جبروت مینماید. و انسان در سلو= 705; الهی و تزکیه &#= 1606;فس و روان آلوده به عقده ها و عقیده ها و مقاسد و معای= 576; و کمبودهای ل= 575;زم، میتواند سطح = 593;قل و روح و مقام ا&= #1604;هی خود را بالا ب&#= 1576;رند، که داده های الهی تازه ای &#= 1582;واهند یافت. ولی غیر سالکان کرام= 75;ت بالفعل خود ر= 575; سوخت لذٌت و ش&#= 1607;وت و شُهرت و اوه&#= 1575;م ذهنی و سرگرم= 740; های فریبنده زندگی مینمایند. که &#= 1583;وچار کارماها و تکرار گذشته ها در آینده ها و در انواع حقیر نسخ و مسخ و فسخ میشوند، که د= 608;باره پس از صدها هز&#= 1575;ر و میلیون ها س&#= 1575;ل و حتی صد باره&#= 1548; بنوع بشری وهمین سلوک الهی در هر شش ولایت سلوکی = 548; برای کسب شهو= 583; نور قائم بای= 583; برسند وخواهند رسی= 83;. و از حیوانیٌ= 578; و جهالت خود، &#= 1578;بدیل بفرشته الهی شوند که معرا= 580; روحی و فکری و احوالی و رؤی= 575;ئی الهی خواهد د= 575;شت.<o:p></o:p> میتوا= ن ماهیٌت روح ر= 575; بجای (ماهیٌت &#= 1705;مٌی) چون هر ماده د&#= 1740;گر، از ( ماهیٌت کیفی و صفات) الهی دانست، زیرا روح از ماهیٌت عوال= 05; الهی میباشد. لفظ ( صورت ) را Ÿ= 3;رفا، برای صورت نوعی حیوانا= 78; و انسان میگویند .و رو&#= 1581; الهی آنها را ( معنی یا کیفی= 612;ت) میدانند، که جنبه های باط= 606;ی امور ظاهری مادی محسوس میباشد. معمولا انسانهای کم عقل که رشد عق&#= 1604;ی و تکامل روحی &#= 1606;دارند، جز ظاهر تن را نمی بینند. ولی عاقل ترا= 606; جنبه های معن= 608;ی و ذهنی انسان &#= 1605;ادی را میتوانند درک کنند. و الاٌ اولیای الهی از جنبه های مینوی وجود انسان الهی شده آگا= 607; هستند. که خود را نیز این همانی مراتب = 575;لهی را دارند. و هر کس در سطح مقام الهی خو= 583; برتری ادراک= 40; دارد. شاید عنوان ع= 602;ل برای روح در م&#= 1602;ابل آن جهل در برابر روح حی= 608;انی انسان غیر سالک و قشری های مذهبی مشرک،( عقل نا&#= 1602;ص) دانست. ولی همه آنها در نسبیٌت خود واقعیّت دارند، که هر کس خود از نظر &= #1662;یشرفت شهودی یا آلو= 583;گی های صفاتی دا= 585;د.<o:p></o:p> روح انسان همان (ح&#= 1602;یقت وجودی) انسان &#= 1575;ست، نه تن و ذهن و روان او. که مانند لباس و کفش و کلاه انسان، اضاف= 75;تی موقٌت بر تن و &= #1584;ات ژنتیک روحی ا= 606;سان میباشد. انسا= 606; کامل بازگشت= 07; بخلق، چون تولد نوع فوق بشری هفت &#= 1607;زار سال بعد را بیابد، گوئی که در بُعد چهارم از هم ا&#= 1705;نون میباشند. انسان سه بعد= 740; تن و ذهن و روان است. و بع&= #1583; چهارم او روح الهی قائم رو= 581; القدس میباش= 83;. که شاهد قائم &#= 1575;ز نوع فوق بشری (روح مقدسی) یا روح القدس دارد، که در ص&#= 1583;د مقدٌس تر شدن با شهود نور رحمان در آینده فوق بشری میباشد. که آنگاه خود را برای تولد پنج بعدی نوع &#= 1576;از بالاتر از نو= 593; فوق بشری شایسته میکن= 83;. که حتی ما نمی &= #1578;وانیم در کیفیٌت و ماهیٌت نوع چ= 607;ار بعدی را تصوٌ= 585; کنیم . چه رسد بموجودیٌت پ= 06;ج بعدی و حتی ده &= #1576;عدی و هزاران بعد= 740;، که مراتب اله= 740; آن چنان هستن= 583;. که یک روح فرد&#= 1740; عاقبت باید بآنها برسد، که فرمان( کن ف&= #1740;کون) شدن و صیرورت &#= 1608; تکامل بهمین = 605;عنی أبدی میباشد. ولو پس از کارماهای مکرر گذشته ه= 575; در آینده ها بوده باشد.<o:p></o:p></span= > تفکیک= ذهن انسان از عوالم الهی و طبقات تکامل = 606;وعی و بهشتی، در حقیقت در وحد= 578; وجود خداوند مطلق هستند. انسان اگر تف= 705;یک و طبقه بندی علمی و مادی از مفاهیم و م&#= 1581;سوسات نکند نمی توا= 606;ذد در حافظه خود &#= 1606;گاه دارد. و حتی تص&= #1608;ٌرات انسان نیز در &#= 1591;بقات معنوی و مینو= 740; خود میباشند. روح حیوانی طفل در انسان کامل، تبدیل = 576;ه ( روحی ملکی) فرشته گونه چون ملائک در تصوٌر انسان میباشد. و ربٌ &= #1575;لنوع قائم ایدآل کمال میسٌر برای روح انسان بشری است . و الاٌ روح قائم و عق&#= 1604; کلٌ الهی روح &#= 1575;لقدس، خود قطره ای از عوالم اله= 740; بالاتر میباشد. بقول محمد و قتی رب&#= 1612; قائم را در عرش رحمان دیدم ، او سر به آسمان داشت، که یا ق&#= 1583;ٌوس یا سبٌوح میگفت . یعنی ای خدای بالا= 578;ر که ربٌ رحمان &#= 1576;اشد، تو مقدٌس تر و &= #1588;ایسته تسبیح و بسوی &#= 1578;و رفتن، و ستای= 588; و پرستش بیشت= 585; هستی. گرچه قا&#= 1574;م روح القدس با &#= 1593;ظمت خود ، قطره ای در برابر دریای ربٌ رح= 605;ان است. در حالیکه ربٌ ر= 581;مان خود نیز قطره &#= 1575;ی در برابر اقیانوس ربٌ = 576;الاتر از خود میباش= 583;. که کامل الهی ولایت محمدی شاهد عرش ربّ رحمان عظمت مراتب ارباب نوع آینده را &#= 1583;ر حجم های سمبو= 604;یک تمثیلی، و بصورت نقاشی گل ها ملاحظه میکند. که نقو&#= 1588; فرش عرش رحما= 606;، زبان تکلٌم خ= 583;اوند بالاتر برای امکان فهم انسان شاهد عرش میباشد. ک&#= 1607; کوچکترین گل فرش عرش رحما= 606; ، در تجربه این نویسنده= 48; به نام ( حقیقت محمدی) داشت ، یعنی همان قائم نسبت بسمبول ربٌ ا= 604;نوع اعلای رحمان= 48; که (کرسی وسط عرش) را بسیار &= #1576;زرگ اشغال کرده ب= 608;د. واقعا نسبت ب= 740;ک قطره در براب= 585; دربا بود. در حالیکه باز گلبرگی را بیرون از نقش &#= 1705;رسی دیدم، که پای= 575;ن این گلبرگ در &#= 1587;مت راست فرش عرش= 548; در افق دور مط&#= 1604;ق کشیده شده بو= 583;. که بقیه گلبر= 711; و حتی تمامی گ&#= 1604; مربوطه دیده = 606;میشد. که در افق های &= #1583;ور سمت راست فرش عرش بود. که یک = ژنتیک روحی ، باید در تولدات انواع فوق بش= 585;ی مدام بربٌ بر= 578;ر از ربٌ عظیم قائم و ربٌ اعلای رحمان برسد. و تا ربٌ = الأرباب الله یک روح فردی، باید تکامل و شایس= 578;گی لازم برای دی= 583;ار مراتب الهی ر= 575; پیدا کند. که ش&= #1575;یسته شهودی و ادرا= 705; عقلی مشهودا= 78; بوده باشد. که &= #1585;وح هر أتمی این چنین باید بخ= 583;اوند الله بازگشت = 705;ند.<o:p></o:p> اصطلا= ح گبریال جبرئیل از مس= 740;ح بزبان عبری او، که نخستی= 606; پیامبر ولای= 78; پنجم نوع بشری مسیحی، و بمع= 606;ی تقدٌس بود. بمعنی ایل و ا&#= 1604;ه و مقیم جبروت خود میباشد. که جبروت اول( مکان لا مکان) ربٌ النوع بش= 585;ی قائم بقول مح= 605;د میباشد. و عرش رحمان در معراج روح مح= 605;د و هر کامل محم&#= 1583;ی در مرز جبروت &#= 1583;وم میباشد، که شاهد عرش رحمان بالای آن نمی رود. که = مهدی موعود محمد آخرین کامل ولایت محمدی در ۵۵ قرن دیگر از امرو= 586;، نخستین روحی خواهد بود که &#= 1576;الای عرش رحمان می= 585;ود . که نور ربٌ رح= مان را می بیند، و معراج های با= 604;اتر نیز خواهد داشت، که تا عرش ربٌ برتر از رحمان معراج میرسد= 48; که نام اورا ن&#= 1605;یدانیم و مهدی خواهد &#= 1711;فت. آنگاه عقل شا= 607;د نور رحمان در &#= 1605;هدی وهر کامل اله= 740; مهدوی، طول ز= 605;انهای بعدی، از هزاران براب= 85; عقل و کرامات و صفات الهی نوع بشری به میلیونها بر= 75;بر عقل بشری میرسند، که گوئی از مرات= 576; الهی بالاتر نیز میگردند. بی نهایت جبر= 608;تها هر یک بدنبال &#= 1607;م در مقام الهی مکان لا مکان یک ربٌ النوع &#= 1605;یباشد. که خداوند (الله أهو) در مطلق أبدیٌت بصورت نور الأنوار و رو= 581; الأرواح و رب= 617; الأرباب میب= 75;شد. که آخرین جبر= 608;ت با نام لاهوت میباشد. سالکان با تز= 705;یه نفس در تخلیه &#= 1608; تحلیه به تجلیه های هف= 578;گانه میسٌر ولایت سلوکی خود میرسند. که خو&#= 1583; نیز این همان= 740; مراتب تجلٌی= 75;ت شهودی را میابند. گوئی در تولد دوم ا&#= 1604;هی انسان کامل ولایت محمدی = 576;یدار شده از خواب م&#= 1585;گ قبل از مرگ، که برای شهود &#= 1602;ائم استقبال مرگ = 586;ود رس را نموده ب&#= 1608;د، همان تولد دو= 605; در مقام تجلٌ= 740; الهی در جهان نثیب شاهد آن &#= 1588;ده است. و لذا اول&= #1740;ای الهی مراتب ا= 604;هی، نسبتا حقیقی برای سالکان خود میباشند. که بقول فردوسی عارف= 48; چو فرمان یزدان چو فرمان شاه است. که پیر کا&= #1605;ل حسینی برای س= 575;لکان خود( قرآن ناط&#= 1602;) و تنها نماینده خدا= 08;ند برای سالکان = 582;ویش میباشد. گرچه اورا صاحب مق= 575;م انسانی شهود = 581;سینی نیز میگویند. &#= 1705;ه أدم نخستین ا= 608;لی العزم کاشف نور حسینی بود. و با عرش م= قام حسنی از خواب &#= 1605;رگ قبل از مرگ بی&#= 1583;ار شد. دو مقام هم&= #1740;شه انسانی برای = 607;مه ولایتهای سل= 08;ک الهی انسا زنده میباشن= 83;. که در هر ولایت بالات= 85; الوهیٌت و تقدٌیس آنان بیشتر، و نام &#= 1605;حلی قوم خود را دارند. که نام &= #1581;سینی و حسنی را محم&#= 1583; گذارد. یعنی (ح&= #1614;سن ) تحسین و تکامل و زیبا &#= 1608; نیکو شده است= 548; و (حُسین ) حَسنک و مقام &#= 1705;متر از حسن امام ه&#= 1585; زمان است. که هرچه خوبان ه= 605;ه دارند مقام حسنی بتنهائ= 40; دارد. و از بین ۳۱۳ و&= #1604;یّ الهی حسینی ز= 606;ده بگفته محمد، بر گزیده خدا= 608;ند میباشد. که وی نیز مرگ و جانشینی دیگ= 85; از کاملان زنده دارد . که همیش&= #1607; در شهود دوم س&#= 1575;لکان دیده میشود.<o:p></o:p= > در نوش= ;ته های غربیان نفس یا روح حی&#= 1608;انی را سلف Self</= span> یا أصل خود و یا سول soul</span= > میگو= 740;ند، که بفارسی سرشت و ذات ان&#= 1587;ان نیز گفته میش= 608;د. این روح انسا= 606; کامل شخص هر خ&#= 1608;ب وبد نسبی تشخیص میدهد= 48; که انتخاب عق= 604;ی او میباشد. و یا درجه تقرٌ= 576; آن روح بخداوند، و درستی نظر و عقیده او ، و درچه پاکی ذا= 578; شخص است. ک اول&= #1740;ای الهی مقرٌبا= 06; خداوند و محبوبان او ه= 587;تند. که بقول پیام= 576;ر، یک انسان مؤم= 606; کامل اوم کرده، برای خداوند بیشت= 85; از تمام هستی &#= 1608; موجودات هست= 40; ارزش دارد. که &= #1570;نها تاکنون بکما= 04;ات الهی انسان ک= 575;مل با سلوک الهی نرسیده اند.<o:p></o:p= > <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM240>M240<o:p></o:p></a> رو= ;ح شناسی و روان درمانی طبّی<o:p= ></o:p> ا= 05;نون علم طبّ نوع بشری بآنجا رسیده که ظرف صد سال أخیر بخصوص دانش ر= 608;ان درمانی طبّی بیماران دیوانه ویا دارنده اختلالات عقلی و روانی را بوسیله روان کاوان دنبال میشود. که از فراوان بیماری های روحی ناشناخته تنها انگشت شماری از بیماریهای روانی را شناخته اند، = 705;ه آغاز همه آنه= 575; بیماری دپریشن و افسردگی و رو= 575;ن پریشی است . ونیز تنها در حدّ رساندن بیمار أنورمال بحد= 17; انسانهای نورمال عادی= 48; که معمولا بندرت شفای کامل دست میدهد. زیرا طاقت جسم و ذهن وژنتیک روحی انسان بیش از پنج رده بیماری روانی متوال= 40; که در بیمارا= 606; دست میدهد نم= 740;تواند زنده بماند. و&#= 1604;ی در واقع تمام &#= 1575;نسانهای سالک و نورما= 604; و آرام ندانسته دار= 75;ی بیماریهای ناشناخته روانی هستند= 48; که خود مقدمه بیماری افسر= 83;گی میباشند. و آثار آنها در هنگام غضب و د&#= 1585;د و آشفتگی و بحرانهای زندگی ولو برای لحظاتی ظهور میکنند= 48; که معمولا بپزشک و معالجه نمیر= 87;ند. ولی اولیای الهی آگاه از احوال منفی و مخفی روان انسان سالک هستند که خود داشته وخداو= 06;د نیز با الهامات لدنّی خاص اولیای الهی بآنها آگاهی بر ای معالجه میرساند. تا سالک صفات حیوانی وحتی صفات نوع بشر= 740; خود را رها کرده صفات الهی تجلّیا= 78; شهودی و این همانی مراتب الهی را بیاب= 583; . که ما نیز در نوشته های خو= 583; باین بیماری های روانی بخصوص در مقالات فهرس= 78; زیر آنها را با استلال عل= 605; روان شناسی و عرفان الهی ه= 585; دو را مطرح کرده که در این مجموعه آمده و قابل دریافت اصل م= 602;الات از وبسایت نویسنده ممک= 06; میباشد.<o:p></o:p> نفس و ذهن = 8; عقلm011 &nb= sp; = &nb= sp; دین و تکامل روح</s= pan>m 125 <o:p></o:p>= نفس وتزکیه های غیر سلوکیM012 &n= bsp; = ; تمدّ&#= 1606; ودوری از تکا= 605;ل روح M014 </= span>= <o:p></o:p> در خاتمه انتظار دارم = 582;واننده گرامی بنفع خود و آینده أبدی خویش با &#= 1589;بر و علاقه بررس= 740; نوشته ها نماید که حاص= 604; حدّ أقل پنجا= 607; سال مطالعات علمی وعرفان= 40; و سلوکی نویسنده میب= 75;شد. تا خداوند چه &#= 1705;مکی در معرّفی پی= 585; کامل ولیّ الهی و زنده مناسب مشکلا= 78; روانی سالک بطالب لقای الهی در رؤیاها بنما= 40;د. آنگاه پس از پیمان و تسلی= 605; بدستورات عملی پاکساز= 40; روانی او چون هر دستور پزشکی به مرا= 578;ب تجلّیات خود برسد که در شهود قائم تنها ویزای و= 585;ود بنوع فوق بشر= 740; بهشت نوعی چهار بُعدی هفت هزار سال &#= 1576;عد را خواهد داشت. و در تجلّیات شهودی پائین = 578;ر از قائم شاهدان ولایتهای قب= 04; از محمد در فصول نوع بشر= 740; بهتر و با امکانات بال= 01;عل و بالقوّه بیشتری خواهند بود ک= 607; بجهان متولد میشوند که ول= 740; کاملان شاهد نور قائم در ولایت سلوکی = 605;حمدی ، با قدرتهای &#= 1581;یاتی وعقلی و روحی نیرومند تر ادامه پاکسا= 86;ی ژنتیک روحی خود را در نوع فوق بشری بنم= 575;ید. که شاید باز با کمتر ده در صد پاکسازی سالکان کامل = 606;وع فوق بشری در ولایت مهدی موعود محمد ک= 607; 55 قرن دیگر بعثت بجهان دارد چون کشف &#= 1606;ور ربّ رحمان وحتی عرش ربّ &#= 1576;ربر از رحمان ولا= 740;ت هفتم سلوکی و حتی نسلهای نوع فوق بشری را آغاز مینماید. که همان موعود سوشیانس سوم زردشت و موعو= 583; دوم فارقلیط مسیح خواهد بود. گرچه تا أ&= #1576;دیّت بی انتها تجلّیات و ارباب نوع بالاتر تا خداوند الله أهورمزدا در پیش هست که بفرض محال رسیدن بنور الأنوار و رو= 581; الأرواح الل= 07; هنوز هیچ ژنتیک روحی بخداون= 83; هو بیرون از هستی نرسیده است. <o:p></o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM247>M247<o:p></o:p></a> علم روان شناسی و علم روح الهی یافتن <o:p></o:p> هدف خد= ;اوند از آفرینش تمام هستی و موجودات هست= 40; از انواع تحت &#= 1571;ثیری و أثیری و انواع موجودات أتم= 40; و مولکولی و ژنتیکی، و دیگر انواع اورگانیک گیاهی وحیوانی و بشری و حتی بی نهایت انواع فوق بشری آینده و فرشت= 607; گونه سراسر تأمین تکامل روح انسان و هر موجودی است. که انسان بشری در فصول آخر نوعی خود همچنان در حیوانیّت نو= 93; بشری است، تا وقتی که با سلوک الهی و معالجه روان آلوده بصفات حیوانی وبشر= 40; نپردازد، و ن= 575;خودآگاه کنونی خود را در تخلیه وتحلیه بتجلیه های الهی نرسد، و بشهود ششم نو= 585; قائم روح القدس با مرگ &#= 1575;رادی قبل از مرگ صورت گیرد، ک= 607; آنگاه روحی مقدّس و الهی خواهد یافت ،که شاایسته تولد هفت هزا= 585; سال بعد در نوع فوق بشری فرشته گونه و بهشتی خواهد بود. و لذا این نویسنده تجربه عبور سلوکی و شهود= 740; از مراتب روانی خود را در مقالات و نوشته هائی آورده که برا= 740; دوری ازمشکل زیادی نوشته ها اینک آنها را فهرست وار تنها در باره &#= 1580;هان روان شناسی علمی و روح شناسی عرفان= 40; ذیلا باطلاع = 582;واننده گرامی میرسا= 06;د تا هر مقاله مورد نظر خود را از وبسایت این نویبسند= 07; دریافت کند.<o:p></o:p= > آیا من خودم هستم؟= M 009 = &= nbsp; &nbs= p; نفس و تضاد آن<s= pan dir=3DLTR style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'>= M008 <o:p></o:p> نفس و تزکیه های غی= 585; الهی M012 &= nbsp; &nbs= p; عقل و جنونM019 </spa= n>= <o:p></o:p> خیال و تخیّل – تغیی= 585; وتبدیلM021 </spa= n>= &= nbsp; &nbs= p; ما کجا و خلیل الله کجا</= span>= M045 <o:p></o:p> سمپات&= #1740; و هم آهنگی با جهانM063<s= pan style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'> &nb= sp; = روح چیست؟<sp= an dir=3DLTR style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'>= M079 <o:p></o:p> غرایز حیوانی<sp= an dir=3DLTR style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'>= M080 &nbs= p; &= nbsp; &nbs= p; </span= >تفاوت انسان و حیوا= 606; M081</= span> <o:p></o:p> زیگمو&= #1606;د فروید و ناخو= 583; آگاه M082 &nb= sp; = خواب و خیالM084<s= pan style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'> <o:p></o:p> شخصیّ&= #1578; فر دیM085 &= nbsp; &nbs= p; &= nbsp; جبر ذاتی یا مقام روحی انسان= M100 = <o:p></o:p> نفس یا روان M101 &nb= sp; = &nb= sp; م= 606; یا شخصیّت فردی M116 <o:p></o:p> شفقت و ترحّم وعشق بپائین ترM117 </spa= n>= &= nbsp; </s= pan>شخحصیّت فردی ووحدت وجودM125 <o:p></o:p= > حقیقت و مکانیزم ذه= 606;= M131 = &= nbsp; &nbs= p; ع= 04;م و عقل نوینM133 </spa= n>= <o:p></o:p> تعبیر خوابM161 &= nbsp; &nbs= p; &= nbsp; رو= ح یا روان M167 <o:p>= </o:p> اراده انسانی<sp= an dir=3DLTR style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'>= M172 &nbs= p; &= nbsp; &nbs= p; &= nbsp; سلوک ورهروی بسوی خداM 174 <o:p></o:p> ناخود آگاهM 199?? &= nbsp; &nbs= p; &= nbsp; نف= س یا روح چیست؟</s= pan> M213 <o:p></o:p> خیال و تخیّل M227 &= nbsp; &nbs= p; &= nbsp; &nbs= p; صورت ومعنی M228 <o:p></o:p> روح = M229 = <o:p></o:p> در خاتمه خواننده آگا= 07; بهتر از هرکس خواهد دانست تا آنچه خود داشت پس زبیگانه تمنّی نکند ک= 607; هر موجودی خو= 583; در فطرت أزلی و نیز ذات فطری و طبیعی کنونی بشری خ= 608;د تمام هدفهای = 575;لهی را داشته که در وظیفه و ادر اک عقلی میتواند بتعالی عقلی سلوکی با تخلیه وتحلی= 07; وتجلیه برسد.<sp= an style=3D'mso-tab-count:1'> </span= >= <o:p></o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM250>M250</a><= span lang=3DFA style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'>= <o:p></o:p> روح شناسی و روان درمان= 740; طبّی<o:p></o:p> ا= 05;نون علم طبّ نوع بشری بآنجا رسیده که ظرف صد سال أخیر بخصوص دانش ر= 608;ان درمانی طبّی بیماران دیوانه ویا دارنده اختلالات عقلی و روانی را بوسیله روان کاوان دنبال میشود. که از فراوان بیماری های روحی ناشناخ= 78;ه تنها انگشت شماری از بیماریهای ر= 08;انی را شناخته اند، که آغاز همه آنها بیماری دپری= 88;ن و افسردگی و روان پریشی است . ونیز تنها در حدّ رساندن بیما= 85; أنورمال بحد= 17; انسانهای نورمال عادی= 48; که معمولا بندرت شفای کامل دست میدهد. زیرا طاقت جسم و ذهن وژنتیک روحی انسان بیش از پنج رده بیماری روانی متوال= 40; که در بیمارا= 606; دست میدهد نمیتواند زنده بماند. و&#= 1604;ی در واقع تمام &#= 1575;نسانهای سالک و نورما= 604; و آرام ندانسته دارای بیماریهای ناشناخته رو= 75;نی هستند، که خو= 583; مقدمه بیمار= 40; افسردگی میباشند. و آثار آنها در هنگام غضب و د&#= 1585;د و آشفتگی و بحرانهای زندگی ولو برای لحظاتی ظهور میکنند= 48; که معمولا بپزشک و معالجه نمیر= 87;ند. ولی اولیای الهی آگاه از احوال منفی و مخفی روان انسان سالک هستند که خود داشته وخداوند نیز = 576;ا الهامات لدنّی خاص اولیای الهی بآنها آگاهی بر ای معالجه میرساند. تا سالک صفات حیوانی وحتی صفات نوع بشر= 740; خود را رها کرده صفات ال= 607;ی تجلّیات شهودی و این همانی مراتب الهی را بیاب= 583; . که ما نیز در نوشته های خو= 583; باین بیماری های روانی بخصوص در مقالات فهرس= 78; زیر آنها را با استلال عل= 605; روان شناسی و عرفان الهی ه= 585; دو را مطرح کرده که در این مجموعه آمده و قابل دریافت اصل م= 602;الات از وبسایت نویسنده ممک= 06; میباشد.<o:p></o:p> نفس و ذهن = 8; عقلm011 &nb= sp; = &nb= sp; دین و تکامل روح</s= pan>m 125 <o:p></o:p>= نفس وتزکیه های غیر سلوکیM012 &n= bsp; = ; تمدّ&#= 1606; ودوری از تکا= 605;ل روح M014 </= span>= <o:p></o:p> در خاتمه انتظار دارم = 582;واننده گرامی بنفع خود و آینده أبدی خویش با &#= 1589;بر و علاقه بررس= 740; نوشته ها نماید که حاص= 604; حدّ أقل پنجا= 607; سال مطالعات علمی وعرفان= 40; و سلوکی نویسنده میب= 75;شد. تا خداوند چه &#= 1705;مکی در معرّفی پی= 585; کامل ولیّ الهی و زنده مناسب مشکلا= 78; روانی سالک بطالب لقای الهی در رؤیاها بنماید. آنگا= 607; پس از پیمان و تسلیم بدستورات عملی پاکساز= 40; روانی او چون هر دستور پزشکی به مراتب تجلّیات خود برسد که در شهود قائم تنها ویزای و= 585;ود بنوع فوق بشر= 740; بهشت نوعی چهار بُعدی هفت هزار سال &#= 1576;عد را خواهد داشت. و در تجلّیات شهودی پائین تر از قائم شاهدان ولایتهای قب= 04; از محمد در فصول نوع بشر= 740; بهتر و با امکانات بال= 01;عل و بالقوّه بیشتری خواهند بود ک= 607; بجهان متولد میشوند که ول= 740; کاملان شاهد نور قائم در ولایت سلوکی = 605;حمدی ، با قدرتهای &#= 1581;یاتی وعقلی و روحی نیرومند تر ادامه پاکسا= 86;ی ژنتیک روحی خود را در نوع فوق بشری بنم= 575;ید. که شاید باز با کمتر ده در صد پاکسازی س= 575;لکان کامل نوع فوق بشری در ولای= 578; مهدی موعود محمد که 55 قرن د= ;یگر بعثت بجهان دارد چون کشف &#= 1606;ور ربّ رحمان وحتی عرش ربّ &#= 1576;ربر از رحمان ولا= 740;ت هفتم سلوکی و حتی نسلهای ن= 608;ع فوق بشری را آ&#= 1594;از مینماید. که همان موعود سوشیانس سوم زردشت و موعو= 583; دوم فارقلیط مسیح خواهد بود. گرچه تا أبدیّت بی انتها تجلّیات و ارباب نوع بالاتر تا خداوند الله أهورمزدا در پیش هست که بفرض محال رسیدن بنور الأنوار و رو= 581; الأرواح الل= 07; هنوز هیچ ژنتیک روحی بخداون= 83; هو بیرون از هستی نرسیده است. <o:p></o:p> <o:p> </o:p> </div> </body> </html> ------=_NextPart_01D012CD.5A8E5F60 Content-Location: file:///C:/03645634/M_Set04_files/item0001.xml Content-Transfer-Encoding: quoted-printable Content-Type: text/xml <b:Sources SelectedStyle=3D"\APA.XSL" StyleName=3D"APA" xmlns:b=3D"http://s= chemas.openxmlformats.org/officeDocument/2006/bibliography" xmlns=3D"http:/= /schemas.openxmlformats.org/officeDocument/2006/bibliography"></b:Sources> ------=_NextPart_01D012CD.5A8E5F60 Content-Location: file:///C:/03645634/M_Set04_files/props002.xml Content-Transfer-Encoding: quoted-printable Content-Type: text/xml <?xml version=3D"1.0" encoding=3D"UTF-8" standalone=3D"no"?> <ds:datastoreItem ds:itemID=3D"{0986B3B3-9D6D-44A0-969E-070D3736A273}" xmln= s:ds=3D"http://schemas.openxmlformats.org/officeDocument/2006/customXml"><d= s:schemaRefs><ds:schemaRef 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MIME-Version: 1.0 Content-Type: multipart/related; boundary="----=_NextPart_01D012CD.5A8E5F60" This document is a Single File Web Page, also known as a Web Archive file. If you are seeing this message, your browser or editor doesn't support Web Archive files. Please download a browser that supports Web Archive, such as Windows® Internet Explorer®. ------=_NextPart_01D012CD.5A8E5F60 Content-Location: file:///C:/03645634/M_Set04.htm Content-Transfer-Encoding: quoted-printable Content-Type: text/html; charset="us-ascii" فردوسی نیز</ti= tle>  <link rel=3DdataStoreItem href=3D"M_Set04_files/item0001.xml" target=3D"M_Set04_files/props002.xml"> <link rel=3DthemeData href=3D"M_Set04_files/themedata.thmx"> <link rel=3DcolorSchemeMapping href=3D"M_Set04_files/colorschememapping.xml= ">  <style>  </style>  </head> <body lang=3DEN-US link=3Dblue vlink=3Dpurple style=3D'tab-interval:.5in'> <div class=3DWordSection1> <span style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>M_Set_04_<o:p></o:p> <span lang=3DFA dir=3DRTL style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> <span lang=3DFA style=3D'font-size:2= 8.0pt; line-height:150%;mso-ascii-font-family:"Times New Roman";mso-ascii-theme-fo= nt: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-language:FA'>مجموعه روح شناسی و روان شناسی<span dir=3DLTR style=3D'font-size:28.0pt;line-height:150%;mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p></o:p> <span style=3D'font-size:12.0pt;line-height:150%;font-family:"Times New Rom= an","serif"; mso-ascii-theme-font:major-bidi;mso-fareast-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-theme-font:major-bidi;mso-ansi-lan= guage: EN-US;mso-fareast-language:EN-US;mso-bidi-language:FA'> <div style=3D'mso-element:para-border-div;border:none;border-bottom:solid w= indowtext 1.0pt; mso-border-bottom-alt:solid windowtext .75pt;padding:0in 0in 1.0pt 0in'> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;line-height:150%; direction:rtl;unicode-bidi:embed;border:none;mso-border-bottom-alt:solid wi= ndowtext .75pt; padding:0in;mso-padding-alt:0in 0in 1.0pt 0in'><span style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-fareast-font-family:Calibri;mso-fareast-theme-font:minor-latin;mso-hans= i-font-family: "Times New Roman";mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Tim= es New Roman"; mso-bidi-theme-font:major-bidi'> مجمو&= #1593;ه روح شناسی و روان شناسی<o:p></o:p>= </div> <o:p></o:p> <a href=3D"#M012">م= 602;اله 12 = ; نفس و تزکیه های غیر الهی</a> <o:p></o:p> <a href=3D"#M068">م= 602;اله68 &= nbsp; ذ ات انسان یا ژنتیک روحی</a>= <o:p></o:p> <a href=3D"#M079">م= 602;اله 79 &nbs= p; روح چیست؟</a><o:p></o:p> <a href=3D"#M082">م= 602;اله 82 &nbs= p; زیگموند فروید</a> <o:p></o:p> <a href=3D"#M101">م= 602;اله 101 &= #1606;فس وروان و ناخو= 583; آگاه</a><o:p></o:p> <a href=3D"#M124">م= 602;اله 124 </s= pan>عشق مظلوم ترین مسأله</a> <o:p></o:p><= /span> <a href=3D"#M161">م= 602;اله 161 &= #1578;عبیر خواب</a> <o:p></o:p><= /span> <a href=3D"#M167">م= 602;اله 167 &= #1585;وح یا روان</a> <o:p></o:p><= /span> <a href=3D"#M199">م= 602;اله 199 </s= pan>ناخود آگاه</a><o:p></o:p> <a href=3D"#M209">م= 602;اله 209 &= #1575;یدآلیزم</a>= <o:p></o:p> <a href=3D"#M213">م= 602;اله 213 &= #1606;فس یا روح حیوان= 740;</a> <o:p></o:p> <a href=3D"#M229">م= 602;اله 229 &= #1585;وح</a> <o:p></o:p> <a href=3D"#M240">م= 602;اله 240 &= #1585; وح شناسی اله= 740; و روان شناسی طبّی</a><o:p></o:p> <a href=3D"#M247">م= 602;اله 247 علم روان شناسی و علم ر&#= 1608;ح الهی یافتن</a>= <o:p></o:p> <a href=3D"#M250">م= 602;اله 250 &= #1585;وح شناسی و علم روح الهی یافتن</a> <o:p></o:p><= /span> <o:p></o:p> <span lang=3DFA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times New = Roman","serif"; mso-ascii-theme-font:major-bidi;mso-fareast-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-theme-font:major-bidi;mso-ansi-lan= guage: EN-US;mso-fareast-language:EN-US;mso-bidi-language:FA'> <span lang=3DFA dir=3DRTL style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> </span= ><a name=3DM012>M012</a> ﻧﻔس ﻭﺗﺰﮐﻴﻪ ﻫﺎﻯ &= #65231;ﻴﺮ ﺍﻟﻬﻰ <![if !supportLineBreakNewLine]> <![endif]> ﺑﺴ= ﻴﺎﺭﻯ ﺍﺯ ﻃﺮﻳﻘﺘﻬﺎ &= #65261;ﺭﻭﺷﻬﺎﻯ ﻣﻮﺟﻮﺩ ﺑﺮﺍﻯ &= #65175;ﺰﮐیه ﻨﻔس (ﻣﻦ ﺩﺭ ﺁﻭ= ﺭﺩﻯ) ﻭ ﺑﺎﺯ ﺍﺯ ﻣﺤﻞ= ﺑﺎﺯﻯ ﻧﻔس ﺑﻮﺩﻩ،ﻭA= 183;ﺰ ﻣﺸﻐﻮﻟﻴّﺖ ﻭ= 5193;ﻭﺭ ﺧﻮﺩ ﮔﺸﺘﻦ ﺑﻴ&= #65208;ﺘﺮ ﻧﻔس ﻧﻴﺴﺖ. ﻭ᥽= 5;ﻮﻋﻰ ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﺍ&= #65203;ﺖ،ﮐﻪ ﺷﻴﻄﺎﻥ ﻧﻔس ﺑ&#= 65198;ﺍﻯ ﻣﻘﺎﻭﻣﺖ ﻧﺸﺎ&#= 65253; ﻣﻴﺪﻫﺪ ﻭﻫﺮﮔ&#= 65200; ﻧﻴﺰ ﺧﺴﺘﻪ ﻧﻤ&= #65268;ﺸﻮﺩ . ﻣﮕﺮ ﻃﺮﻳﻘﺘﻰ= ﻭﻭﺳﺎﺋﻄﻰ،ﮐ= 5258; ﺧﺪﺍﻭﻧﺪ ﻣﻌﺮ&#= 65235;ﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ.ﮐ&= #65258; ﺁﻧﻬم ﺘﻨﻬﺎ ﻃ&#= 65198;ﻳﻘﺘﻬﺎﻯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ&#= 65165;ﻭﻟﻴﺎﻯ ﺯﻧﺪﻩ می ﺒﺎﺷ= 5256;ﺪ.که ﺪﺭ ﺭﺃس ﻭﺁﺧﺮ&#= 65267;ﻦ ﻭﺑﺮﺗﺮﻳﻦ ﺁﻧ&#= 65260;ﺎ،ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺧﻮﺩم &= #65153;ﺯﻣﺎﻳﺶ ﮐﺮﺩه اﻡ،ﺭﻭʌ= 05; ﺷﻬﻮﺩﻯ ﻭﻟﺎﻳت ﻤﺤﻤﺪ= 740; و تصوّف ایرانی اﺳﺖ. ﻭ= ; ﺍلاّ ﺩﻳﮕﺮ ﺭﻭﺷﻬﺎ&#= 65263; ﺍﺳﻠﺎﻣﻰ ﺩﺳﺖ &= #64400;ﻤﻰ ﺍﺯ ﺭﻭﺷﻬﺎﻯ ﻣ&= #65254; ﺩﺭﺁﻭﺭﺩﻯ ﺩﻳ&#= 64405;ﺮان ﻧﺪﺍﺭﻧﺪ. ﻳﮑﻰ = ﺍﺯ ﺍﻳﻦ ﺭﻭﺷﻬﺎﻯ &= #65227;ﻠﻤﻰ ﻭﻣﺸﻬﻮﺩ ﺟﻬﺎ&#= 65253;،ﺭﻭﺵ ( ﺍﻭﺗﻮ ﮐﺎﻧﺪﻳ= ﺸﻨﻴﻨﮓ) ﻳﺎ(ﺧﻮﺩ ﺷﺮﻃﻰ = ﮐﺮﺩﻥ)ﺧﻮﻳﺸﺘ&#= 65254;،ﻭ ﺍﺯ ﻧﻮ ﺳﺎﻳﺒﺮ&= #65255;ﻴﺘﮑﻰ ﮐﺮﺩﻥ ﺧﻮﻳﺸﺘ&#= 65254; ﺍﺳﺖ. ﺍﻳﻦ ﺭﻭﺵ= ﻫﻤﺎﻥ (ﺧﻮﺩﺭﺍ ﺁﻣﻮﺯ&= #65205; ﺩﺍﺩﻥ ) ﺍﺳﺖ . ﺍʌ= 67;ﻦ ﺭﻭﺵ ﺧﻮﺩ ﺷﻨﺎ&= #65203;ﻰ ﻭﺧﻮﺩ ﺳﺎﺯﻯ ﻣ&= #65254; ﺩﺭ ﺁﻭﺭﺩﻯ ﺍﺳ&= #65174;. ﺯﻳﺮﺍ ﻣُﺮﺩه = 575;ﻯ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ&#= 1548;ﺧﻮﺩﺭﺍ ﺯﻧﺪﻩ ﮐﻨﺪ. ﻳﺎ= ﺷﺨﺺ ﺑﻴﻤﺎﺭﻯ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺧﻮ&#= 65267;ﺸﺘﻦ ﺭﺍ ﺷﻔﺎ ﺑﺪﻫﺪ.= ﻭ ﻳﺎ ﻃﻔﻞ ﻣﺤﺼﻠ&= #65264; ﺍﺳﺖ،ﮐﻪ ﻣﻴﺨ= 5262;ﺍﻫﺪ ﺧﻮﺩﺭﺍ ﺑﺎ ﺳﻮ&= #65165;ﺩ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﮐ&= #65256;ﺪ. ﺍﻟﺒﺘﻪ ﺭﻭﺷﻬ&#= 65166;ﻯ ﺩﻳﮕﺮ ﻋﻠﻤﻰ ﻭ&= #65251;ﻦ ﺩﺭﺁﻭﺭﺩﻯ،ﺑA= 198;ﺍﻯ ﺗﺰﮐﻴﻪ ﻧﻔس ﭘ&#= 65268;ﺸﻨﻬﺎﺩ ﺷﺪﻩ ﺍﺳﺖ.ﮐﻪ ﭼ= ﻨﺪﺍﻥ ﺗﻔﺎﻭﺗﻰ ﺑﺎ ﺍ&= #65267;ﻦ ﺭﻭﺵ ﺧﻮﺩ ﺁﻣﻮ&= #65199;ﻯ ﻧﺪﺍﺭﺩ. ﮔﺮﭼﻪ = ﺣﺘﻰ ﺍﮔﺮ ﺑﺠﺎﻯ ﺧﻮ&= #65193; ﺁﻣﻮﺯﻯ،ﺷﺨﺺ = 5193;ﻳﮕﺮﻯ ﻣﺎ ﺭﺍ ﺁﻣﻮﺯﺵ = ﺩﻫﺪ.ﻭ ﺑﺮﺍﻯ ﺗﻌﻠﻴﻢ &= #65193;ﺍﺩﻥ ﺧﻮﺩ،ﺻﻠﺎﺣﻴ= 17;ﺘﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;. ﺯﻳﺮﺍ ﺧﻮﺩ ﻣﻌ&= #65248;ﻢ ﻧﻴﺰ ﻫﻨﻮﺯ ﺑﻴ&= #65252;ﺎﺭ ﺍﺳﺖ ﻭ ﻧﻴﺎﺯ ﺑ= ﻤﻌﺎﻟﺠﻪ ﺩﺍﺭﺩ . ﺩﺭ= ﺑﺤث ﻣﺴﺎﺋﻞ ﺭﻭﺍﻥ &= #65169;ﺎﻳﺪ ﺗﻔﮑﻴﻚ ﻣﻨﻄﻘ&#= 65264; ﮐﺮﺩ. ﺑﺮﺧﻰ ﻣﺴ= ﺎﺋﻞ ﻭﻣﻌﺎﻳﺐ ﻭﻣﺸ&#= 64401;ﻠﺎﺕ،ﮐﻪ ﺑﺎﻳﺪ ﻣﻌﺎﻟﺠ&#= 65258; ﺷﻮﻧﺪ، ﮐﻪ ﻭﺍ&#= 65239;ﻌﺎ ﻣﺴﺄﻟﻪ ﻭ ﻋﻴﺐ = ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺑﺮﺧﻰ ﺩﻳ&= #64405;ﺮ ﺑﻐﻠﻂ ﻭ ﺑﻄﻮﺭ = ﺫﻫﻨﻰ،ﺑﻨﺎﻡ ﻣﺴﺄﻟﻪ ﻣﻄﺮﺡ &= #65207;ﺪه اﻧﺪ.ﻳﺎ ﺍﺻﻮﻟ&#= 65166; ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧ&#= 65194;،ﻭ ﻳﺎ ﺍﮔﺮ ﺑﺎﺷﻨ&= #65194; ﻣﺴﺄﻟﻪ ﻧﺒﺎﺷ&#= 65256;ﺪ.ﻭﺣﺘﻰ ﻣﻤﮑﻦ ﺍﺳﺖ،ﻋ= 5268;ﺐ ﻭ ﻏﻠﻂ ﻫﻢ ﻧﺒﺎ= ﺷﺪ. ﺫﻫﻦ ﻭ ﻓﮑﺮ ﺍﻧ= ﺴﺎﻥ ﺑﺎ ﻓﻌﺎﻟﻴّﺖ &#= 65261; ﺗﻔﮑّﺮ ﺍﮐﺘﻴ= 5262; ﻭ ﺍﺭﺍﺩﻯ ﺧﻮﺩ&= #1548;ﮐﻪ ﺗﻠﺎﺷﻰ ﺑﻴﻤﺎ&#= 65197;ﮔﻮﻧﻪ ﻫﺮ ﻣﺴﺘﺄﺻﻠﻰ &= #65169;ﻴﺸﺘﺮ ﻧﻴﺴﺖ.ﺍﺯ ﺍﻳﻨ&= #64405;ﻮﻧﻪ ﻣﺴﺎﺋﻞ ﻭﻣﺸﮑ&#= 65248;ﺎﺕ ﻭﻫﻤﻰ ﻭﻭﻫﻢ ﺳ&= #65166;ﺯﻯ ﺯﻳﺎﺩ ﺩﺍﺭﺩ.ﻭ&= #65251;ﺎﻧﻨﺪ ﺗﻠﺎﺵ ﺷﺨﺺ ﮔﺮ&= #65235;ﺘﺎﺭﻯ ﺩﺭ ﻣﺮﺩﺍﺏ ﺍﺳ&= #65174;.ﮐﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65261;ﻧﺎﺩﺭﺳﺖ تقلّا ﮐﻨﺪ،ﺯ= ﻭﺩﺗﺮﻓﺮﻭﺧﻮ= 5165;ﻫﺪ ﺭﻓﺖ. ﺯﻳﺮﺍ ﺻﻠ= ﺎﺣﻴّﺖ ﺍﻧﺘﺨﺎﺏ ﻭ ﺍﺟ&= #65198;ﺍﻯ ﻫﺮ ﺗﻠﺎﺵ ﻭﺭﺍ&= #65257; ﺣﻞ ﺭﺍ ﻧﺪﺍﺭﺩ.= ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻔﮑّﺮ ﺍﮐ&#= 65176;ﻴﻮ ﻭ ﺍﺭﺍﺩﻯ ﻭ ﻋﺎ= ﺩﻯ،ﻭ </spa= n>ﺑﺪﻭﻥ ﺻﻠﺎʋ= 87;ﻴّﺖ ﺩﺍﺷﺘﻦ،ﺧﻴﻠA= 264; ﻣﺴﺎﺋﻞ ﻭﻫﻤﻰ &= #65251;ﻴﺴﺎﺯﺩ.ﻭ ﻳﺎ ﺭﺍﻩ ﺣﻞ ﻫﺮ= ﻣﺸﮑﻠﻰ ﺭﺍ،ﺑﺒﺪﺗﺮ ﺷ= 5194;ﻥ ﻣﺸﮑﻞ ﻣﻰ ﮐﺸﺎ&= #65255;ﺪ. ﺍﻳﻦ ﺗﻔﮑّﺮ ﻋ&#= 65240;ﻞ ﺟﺰﺋﻰ ﻭ ﭘﺮﺍﮐ&= #65256;ﺪﻩ،ﻭ ﺑﺎﺯی ﻨﻔس ﻣﺪ= 5165;ﻡ ﺑﺴﻮﻯ ﻋﺎﺩﺕ ﻧ&= #65236;ﺮﺕ ﺟﺴﺘﻦ ﻣﻴﺮﻭﺩ&#= 1548;ﻭﺍﺯ ﻋﺸﻖ ﻭﺭﺯﻯ ﺩﻭ&= #65197;ﺗﺮ ﻣﻴﺸﻮﺩ. ﻭﻳﺎ ﭼ= ﺸﻢ ﻣﺎﺭﺍ ﻣﻨﺤﺼﺮ &= #65169;ﺪﻳﺪﻥ ﺁﻧﭽﻪ ﻫﺴﺖ،ﻭ &#= 65193;ﺭ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﻣﻴﻨﻤﺎﻳﺪ . ﻭ A= 169;ﺎ ﻫﺮ ﻧﻮﺁﻭﺭﻯ ﻭ = ﺗﻌﺎﻟﻰ ﻓﮑﺮ ﻭﺗﻔﮑّﺮ &#= 65261; ﺗﮑﺎﻣﻞ ﻋﻘﻠﻰ &= #65251;ﺨﺎﻟﻒ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻫﺮ= ﺟﺎﻫﻠﻰ ﺍﺯ ﻧﺪﺍﻧﺴته هاﻯ ﺧﻮﺩ ﻣﺘﻨ= 5236;ّﺮ ﻭ ﺗﺮﺳﺎﻥ ﺍﺳﺖ.= ﻭ ﻫﻴﭻ ﭘﺎﺋﻴﻦﺗ&#= 65198;ﻯ ﺩﺭ ﻋﻘﻞ، ﻇﺮﻓ&#= 65268;ّﺖ ﻗﺪﺭﺕ ﺩﻳﺪﻥ ﻭ = ﻓﻬﻤﻴﺪﻥ ﺍﻣﻮﺭ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺍ ﻧﺪﺍﺭﺩ. ﺗﻤ= ﺎﻡ ﺍﻧﺮﮊﻯ ﺟﺴﻢ ﻭ&= #65197;ﻭﺡ ﻭ ﻓﮑﺮ ﺩﺭ ﻫﻤﻴ= ﻦ ﺗﻔﮑّﺮ ﻋﻘﻞ ﺟ&#= 65200;ﺋﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65227;ﻤﻠﺎ ﺗﻠﻒ ﻣﻴﮕﺮﺩﺩ. = ﻭﻣﺪﺍﻡ ﺳﺮﮔﺮﻡ ﺳﺎﺧﺘ&#= 65256;ﻰ ﻧﺎ ﺩﺭﺳﺖ ﻭ ﻭﻫ= ﻢ ﺍﺳﺖ. ﻭ ﺳﺮﻣﺎﻳ= ﻪ ﮐﺎﺭﺍﻥ ﻧﻴﺰ ﻫ&= #65262;ﺍ ﻭ ﺧﻴﺎﻝ ﻭﺗﺼﻮ&= #65197;ﺍﺳﺖ.ﺩﻳﺪ ﻣﺎ ﻧﻴﺰ ﮐﻪ ﻣﺤ= ﺪﻭﺩ ﺷﺪ،ﻃﺒﻌﺎ ﺩﻧ= 5268;ﺎ ﻭﻭﺍﻗﻊ ﺭﺍ ﮐﻮ&= #64380;ﻚ ﺩﻳﺪﻩ،ﻭ ﺩﺭ ﻋ&#= 65166;ﻟﻢ ﺷﺨﺼﻰ ﻭ ﺫﻫﻨﻰ = ﻣﺤﺪﻭﺩ ﻣﻴﮕﺮﺩﺩ. ﻭﻫﻤ&= #65258; ﭼﻴﺰ ﺭﺍ ﻗﺎﻟﺒ&= #65264; ﻭ ﺑﺮﺣﺴﺐ ﻣﻌﻴ&= #65166;ﺭﻫﺎﻯ ﻣﺤﺪﻭﺩ ﻭﺣﻘﻴ&#= 65198;،ﻣﻴﺨﻮﺍﻫﺪ ﻫﻤﻪ ﺍﻣﻮﺭ ﺭﺍ = ﺑﺮﺭﺳﻰ ﻧﻤﺎﻳﺪ. ﺑ᥶= 4;ﺎﻯ ﺗﻤﺎس ﺑﺎ ﻭﺍﻗ&#= 65226; ﺯﻧﺪﮔﻰ،ﺑﺎ ﺳ= 5166;ﻳﻪ ﻭﺗﺼﻮﻳﺮ ﻧﺎﺭ&#= 65203;ﺎﻯ ﺯﻧﺪﮔﻰ ﺳﺮﮔﺮ&#= 65249; ﺍﺳﺖ. ﺣﺎﻝ ﻣﻠﺎ= ﺣﻈﻪ ﻣﻴﺸﻮﺩ،ﮐﻪ ﺑ= 5184;ﺎﻯ ﮐﺸﻒ ﻣﺸﮑﻠﺎﺕ &= #65261;ﺍﻗﻌﻰ،ﺧﻮﺩ ﻧﻔس ﻭ ﺫﻫﻦ ﺍﺳ&= #65174;،ﮐﻪ ﺑﺎﻳﺪ ﺷﻨﺎﺧﺘ&#= 65258; ﻭ ﮐﺸﻒ ﮔﺮﺩﺩ.ﮐ= ﻪ ﺧﻮﺩ ﻣﺸﮑﻞ ﺍﺻ&= #65248;ﻰ ﺍﺳﺖ.ﻭ ﺧﻮﺩ ﻣﺸ= ﮑﻞ ﺳﺎﺯ. ﭼﻪ ﺭﺳﺪ ﮐ= ;ﻪ ﺑﺎﻳﺪ ﺑﺨﻮﺍﻫ&#= 65194; ﻣﺸﮑﻠﻰ ﺭﺍ ﺩﺭ&= #65203;ﺖ ﺑﺸﻨﺎﺳﺪ. ﻳﺎﺩ&= #65197;ﺳﺖﺣﻞ ﮐﻨﺪ. ﻫﻮﻳّﺖ ﻓ&= #64401;ﺮﻯ ﻭ ﻋﻘﻞ ﻣﺎﺩﻯ ﻣ= ﺎ،ﺑﺠﺎﻯ ﺍﻳﻨﮑﻪ ﺭﺍﻩ ﺣ&= #65248;ّﻰ ﺑﺮﺍﻯ ﺩﻓﻊ ﺣﻘ&= #65166;ﺭﺕ ﺧﻮﺩﻣﺎﻥ ﭘﻴﺪ&#= 65165; ﺑﮑﻨﺪ،ﺧﻮﺩ ﺣ= 5240;ﺎﺭﺕ ﺳﺎﺯ ﻣﻴﺒﺎﺷﺪ. = ﺯﻳﺮﺍ ﺧﻮﺩ ﺣﻘﻴﺮ ﺍﺳ&= #65174;،ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺍﻧ&#= 65176;ﺨﺎﺏ ﺭﺍﻩ ﭼﺎﺭه اﻯ &#= 65259;ﻢ ﻧﺪﺍﺭﺩ. ﺑﺠﺎﻯ = ﭘﻴﺶ ﺑﺮﺩ ﻓﮑﺮ،ﺧﻮ= 5193; باعث ﻋﻘﺐ ﻣﺎʌ= 55;ﺪﮔﻰ ﺁﻥ ﻣﻴﺸﻮﺩ. ﻭﺣ= ﺘﻰ ﺍﻣﺘﻴﺎﺯﺍﺕ ﻭ &= #65259;ﻨﺮﻫﺎﺋﻰ ﮐﻪ ﺷﺨﺺ ﺩﺍﺷﺘ&= #65258; ﺑﺎﺷﺪ،ﺍﻳﻦ ﭼ= 5256;ﻴﻦ ﻧﻔﺴﻰ ﺑﺪﺑﻴﻦ &= #65261;ﮐﻮﺗﺎﻩ ﺑﻴﻦ ﺁﻧﻬﺎ ﺭﺍ = ﻧﻴﺰ ﺗﺒﺪﻳﻞ ﺑﻨﻮﻋ&#= 65264; ﺣﻘﺎﺭﺕ ﻭ ﺑﻰ ﻫ= ﻨﺮﻯ ﺩﺭ ﺧﻮﺩ ﻣﻴﮑﻨ&= #65194; . ﺯﻳﺮﺍ ﮐﺎﺭ ﻧﻔ= ;س ﻮﺫﻫﻦ ﺗﻨﻬﺎ ﭘ&= #65256;ﺪﺍﺭ ﻭﻭﻫﻢ ﻭﺍﻧﺘﺰ&#= 65165;ﻉ ﻭﺗﺨﺮﻳﺐ ﺍﺳﺖ. = ﺑﺠﺎﻯ ﺭﺳﻴﺪﮔﻰ ﺑﺮﺍ&#= 65169;ﻄﻪ ﻣﺎ ﺑﺎﺩﺷﻤﻨﺎ&#= 65253; ﻣﺎ،ﺩﺭﻓﮑﺮ ﺭ= 5165;ﺑﻄﻪ ﺧﻮﺩ ﺩﺷﻤﻨﺎﻥ &= #65169;ﺎﻫم اﺳﺖ . ﺑﺠﺎﻯ ﻃﺮ= ﺩ ﻧﻔس اﻧﺒﺎﺭﻋA= 166;ﺩﺍﺕ، ﺗﺒﺪﻳﻞ ﻋﺎﺩﺗ&#= 65264; ﺑﻌﺎﺩﺕ ﺟﺪﻳﺪ &= #65193;ﻳﮕﺮ ﻣﻰ ﭘﺮﺩﺍﺯﺩ.ﮐ&= #65258; </spa= n>ﺷﺎﻳﺪ ﻫﻢ ﺑA= 194;ﺗﺮ ﺑﺎﺷﺪ. ﻭ ﺍﻳﻦﻫ= ﻤﺎﻥ ﮐﺎﺭ ﺭﻭﺷﻬﺎﻯ &= #65191;ﻮﺩ ﻋﻠﺎﺟﻰ،ﻭﺗﺰ@= 400;ﻴﻪ ﺑﺮﺣﺴﺐ ﻣﻴﻞ ﺧ&= #65262;ﺩﻣﺎﻥ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﻃ= ﻔﻠﻰ ﺍﺳﺖ،ﮐﻪ ﺩﻭﺳ= 5174; ﺩﺍﺭﺩ ﺑﺮﻧﺎﻣ&#= 65258; ﺗﺮﺑﻴﺘﻰ ﺍﻭ،= 5169;ﻮﺳﻴﻠﻪ ﺧﻮﺩﺵ ﺑﻤﺎﺩﺭ &= #65267;ﺎ ﻣﻌﻠﻢ ﺩﻳﮑته کند.<o:p></o:p> = 5197;ﻭﺷﻬﺎﻯ ﻣﻦ ﺩﺭﺁﻭﺭﺩﻯ &= #65231;ﻴﺮ ﺍﻟﻬﻰ ﺗﺰﮐﻴﻪ &= #65255;ﻔس،ﭼﻮﻥ ﺭﻭﺍﻥ ﮐﺎﻭﻯ ﻳ&= #65166; ﺧﻮﺩ ﺷﺮﻃﻰ ﮐﺮ&= #65193;ﻥ ﻭ ﻏﻴﺮﻩ،ﻧﻤﻰ &#= 65191;ﻮﺍﻫﻨﺪ ﻋﻴﺒﻰ ﺭﺍ ﺍﺯ ﻣ= ﺎ ﺩﻭﺭ ﮐﻨﻨﺪ. ﺑﻠ= ﮑﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﭼ&#= 65268;ﺰﻯ ﺭﺍ ﺑﺠﺎﻯ ﺁﻥ ﺑ= ﮕﺬﺍﺭﻧﺪ. ﻭ ﺩﺭ ﺍﻳﻦ ﮐﺎﺭ= ﺣﺘﻰ ﺍﮔﺮ ﺩﺭﺳﺖ ﻋﻤ&= #65246; ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ&#= 1548;ﺍﺗﻠﺎﻑ ﻋﻤﺮ ﮐﺮﺩن اﺳ= 5174;.ﺯﻳﺮﺍ ﺍﻳﻦ ﻋﺎﺩﺕ ﺟﺪ&= #65267;ﺪ ﺍﻳﺪﺁﻝ ﻧﻴﺴﺖ&#= 1548;ﻭﺭﻭﺯﻯ ﺩﻳﮕﺮ ﺑﺎﻳﺪ ﺁ&= #65255;ﺮﺍ ﺑﺎ ﺩﻳﮕﺮﻯ،ﻭ &#= 65169;ﺎﺻﻄﻠﺎﺡ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﻋ= ﻮﺽ ﮐﻨﻴﻢ . ﺷﺎﻳﺪ ﻋ= ;ﻤﺮ ﻧﻮﺡ ﻧﻴﺰ ﺑﺮﺍ&= #65263; ﺍﻳﻦ ﺁﺯﻣﺎﻳﺸ&#= 65260;ﺎ ﮐﺎﻓﻰ ﻧﺒﺎﺷﺪ&#= 1548;ﺗﺎ ﺑﺤﻘﻴﻘﺖ ﻭ ﺍﻳ&= #65194;ﺁﻝ ﺑﺮﺳﻴﻢ . ﺍﻣﺎ ﺩ= ;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5165;ﺯ ﻫﻤﺎﻥ ﻗﺪﻡ ﺍﻭ&= #65245; ﻋﻴﺐ ﺭﺍ ﺍﺯ ﻧﻔ= س ﺑﺮ ﻧﻤﻴﺪﺍﺭﺩ&#= 1548;ﺑﻠﮑﻪ ﺧﻮﺩ ﻧﻔس ﺍﻭ ﺫ&= #65259;ﻦ ﺭﺍ ﻣﺘﻠﺎﺷﻰ ﻣ&= #65268;ﮑﻨﺪ.ﻭﺗﻤﺎﻡ ﻋﻴﻮﺑﺶ ﺭﺍ ﻳﮑ&= #65184;ﺎ ﺑﺮ ﻣﻰ ﺃﻧﺪﺍﺯ&= #65193;. ﻭ ﭼﻴﺰﻯ ﺭﺍ ﺑﺠ= ﺎﻯ ﻫﺮ ﻋﺎﺩﺕ ﺩﺭ ﻧ= ﻔس ﺟﺎﻯ ﮔﺰﻳﻦ ﻧﻤ&= #65264; ﮐﻨﺪ. ﺑﻠﮑﻪ ﺗﻨ= ﻬﺎ ﺗﺨﻠﻴﻪ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ،ﺗﺎ ﺧﺪﺍ ﭼﻪ ﻋﻘﻞ ﻭ= ﻧﻔﺴﻰ،ﮐﻪ ﺍﺯ ﺍﻳﻦ ﭘس ﺭﻭ&= #65185; الهی شده ﺑﻤﺎ= ﺑﺪﻫﺪ. ﻭ ﺍﻳﻦ ﻋﻘﻞ ﮐﻠ= ّﻰ ﻭ ﻟﺪﻧّﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﺷﺪﻩ،ﺗﺎ ﭼﻪ ﻋ&#= 65166;ﺩﺍﺗﻰ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ = ﺑﭙﺴﻨﺪﺩ.ﺗﺎﺑ&#= 65166;ﺻﻄﻠﺎﺡ ﺗﺸﺒّﻪ ﺑﺎﺧﻠ= 5166;ﻕ ﺍﻟﻬﻰ ﭘﻴﺪﺍ ﮐ&= #65256;ﺪ، ﻭ ﺑﻬﺘﺮﻳﻦ ﺭﺍ = ﭘﻴﺸﻪ ﺧﻮﺩ ﮐﻨﺪ. ﻭﺣﺘ= ﻰ ﺍﮔﺮ ﻫﺮ ﭼﻨﺪﻯ = ﺗﺒﺪﻳﻞ ﻋﺎﺩﺗﻰ ﻭ ﻓﮑﺮ = ﻭ ﺳﻠﻴقه اﻯ ﺭﺍ= 48;ﺑﺮﺍﻯ ﺧﻮﺩ ﻟﺎﺯﻡ ﺑﺪ&= #65165;ﻧﺪ، ﺩﺭﺳﺖ ﻭ ﺳﺮﻳﻊ = ﻭ ﻣﻌﻘﻮﻝ ﺍﻧﺠﺎ&#= 65249; ﻣﻴﺪﻫﺪ. ﺍﺳ= ﺎس ﮐﺎﺭ( ﺧﻮﺩ ﺷﺮﻃ= ﻰ ﮐﺮﺩﻥ ﻣﺠﺪﺩ) ﺑ= ﺮ ﺍﻳﻦ ﺍﺳﺎس ﺻﺤ&#= 65268;ﺢ ﺍﺳﺖ،ﮐﻪ ﺍﻧﺴ= 5166;ﻥ ﭼﻮﻥ ﺳﮓ ﭘﺎﻭﻟ&= #65262;ﻑ،ﺍﺯ ﮐﻮﺩﮐﻰ ﻋﺎﺩﺍ&#= 65173; ﻭ ﺍﻓﮑﺎﺭﻯ ﺑﻮ&= #65263; ﺗﺤﻤﻴﻞ ﺷﺪﻩ ﻭ = ﺷﮑﻞ ﺷﺮﻃﻰ ﺑﺨﻮﺩ ﮔ&= #65198;ﻓﺘﻪ ﺍﺳﺖ. ﻭ ﻭﺍﮐّﻨ&= #65206; ﻓﺮﺩ ﺩﺭ ﺑﺮﺍﺑ&= #65198; ﭘﺪﻳﺪه ﻫﺎ ﻭ ﺍ&= #65235;ﮑﺎﺭ،ﺑﻄﻮﺭ ﺍﺗﻮﻣﺎﺗﻴﻚ ﻭ &= #65169;ﺮﺣﺴﺐ ﺗﻌﻠﻴﻢ ﺩﺍﺩﻩ &= #65207;ﺪﻩ ﺩﺭ ﻣﻴﺂﻳﺪ. ﺩﺍ= ﻧﺸﻤﻨﺪﺍﻧﻰ ﮐﻪ ﺑﻔﮑﺮ ﺧﻮﺩ = ﺑﺎﺯﻯ ﻣﻦ ﺩﺭﺁﻭﺭﺩﻯ &= #65259;ﺴﺘﻨﺪ،ﻣﻴﮕʌ= 62;ﻳﻨﺪ ﺍﮔﺮ ﺩﻳﺪﻳﻢ ﮐ&= #65258; ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎﻯ ﺷﺮﻃﻰ ﺩﺭ ﻣﺎ ﻭ= ﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﺧﻮﺏ = ﻧﻴﺴﺘﻨﺪ،ﻭ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﺑ&= #65260;ﻢ ﺑﺮﻳﺰﻳﻢ،ﻭ ﺑ= 5198;ﻧﺎﻣﻪ ﺭﻳﺰﻯ ﺟﺪﻳﺪﻯ &= #65193;ﺭ ﺫﻫﻦ ﻭ ﻧﻔس ﺧﻮ&= #65193; ﭘﻴﺎﺩﻩ ﮐﻨﻴﻢ. = ﻫﺮﮔﺎﻩ ﺑﺨﻮﺍﻫﻴﻢ،ﻣA= 268;ﺘﻮﺍﻧﻴﻢ ﺑﺎ ﺧﻮﺩ ﺗﻠﻘﻴ&= #65256;ﻰ ﻣﺠﺪﺩ،ﺗﻠﻘﻴA= 254; ﻫﺎﻯ ﻗﺒﻠﻰ ﻣﺤ&= #65268;ﻂ ﻭ ﻋﻘﻞ ﺟﻤﻌﻰ ﺭ= ﺍ ﺍﺯ ﺧﻮﺩ ﻃﺮﺩ ﮐ= ﻨﻴﻢ. ﺗﺎ ﺍﻳﻨﺠﺎ ﺣﺮ&= #65233; ﻋﻠﻤﻰ ﺍﺳﺖ،ﻭ= 5247;ﻰ ﻋﻤﻠﻰ ﻧﻴﺴﺖ. ﺯ= ﻳﺮﺍ ﭼﻪ ﻣﻘﺎﻡ ﻭ ﺻﻠ= ﺎﺣﻴﺘﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ،= 4400;ﻪ ﺑﻔﻬﻤﻴﻢ ﻭﺍﻗ&#= 65228;ﺎ ﺍﻳﻦ ﻋﺎﺩﺕ ﻗﺒ&= #65248;ﻰ ﻏﻠﻂ ﺍﺳﺖ. ﺯﻳﺮ= ﺍ ﻫﻤﻪ ﺗﻌﻠﻴ= ;ﻤﺎﺕ ﺟﺎﻣﻌﻪ ﺑﺪ ﻧﺒ&= #65262;ﺩه اﻧﺪ. ﻣﺴﺄﻟﻪ ﺩ&= #65267;ﮕﺮ،ﺁﻳﻨﺪﻩ ﺑﻌﺪ ﺍﺯ ﺷﻨﺎﺧ&= #65174; ﻋﻴﺐ ﺩﺭ ﺧﻮﺩ ﮐ= ﺪﺍﻡ ﻓﮑﺮ ﻭ ﺻﻔﺖ ﻭ ﻋ= ;ﺎﺩﺕ ﺟﺪﻳﺪ ﺩﻳﮕﺮﻯ &= #65197;ﺍ ﺑﺎﻳﺪ ﺍﻧﺘﺨﺎ&#= 65167; ﮐﻨﻴﻢ؟ﻭ</spa= n> &#= 64380;ﻪ ﮐﺴﻰ ﺻﻠﺎﺣﻴّ= 5174; ﺍﻧﺘﺨﺎﺏ ﻭﺿﻊ &= #65183;ﺪﻳﺪ ﻭﺗﻐﻴﻴﺮ ﻟﺎﺯ&#= 65249; ﺭﺍ ﺩﺍﺭﺩ؟ ﻭ ﺑ&= #65166;ﻟﺄﺧﺮﻩ ﺍﮔﺮ ﻫﻢ ﺻﻔﺖ ﺟ= ﺪﻳﺪﻯ ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩ&= #65267;ﻢ،ﭼﮕﻮﻧﻪ ﺟﺎﻧﺸﻴﻦ ﮐﻨﻴ&#= 65250;؟ﮐﻪ ﺩﻭﭼﺎﺭ ﺑﺤﺮﺍ&#= 65255;ﻬﺎﻯ ﺭﻭﺣﻰ ﻧﺸﻮﻳﻢ. = ﻫﺮ ﺩﺍﺭﻭﺋﻰ ﺷﻔﺎ &= #65169;ﺨﺶ،ﺑﺎﺯ ﺁثاﺭ ﻣﻨﻔﻰ ﺩ= 5165;ﺭﺩ. ﺿﻤﻨﺎ ﺍﮔﺮ ﻫﻢ = ﻣﻮﻓﻖ ﺷﻮﻳﻢ،ﭼﻨﻴﻦ = 5175;ﺒﺪﻳﻠﻰ ﺩﺭ ﻋﺎﺩﺍﺕ ﻭ ﺍ= ﻓﮑﺎﺭ ﻧﻔس ﻭ ﺫﻫﻦ ﺧﻮ&= #65193; ﺑﮑﻨﻴﻢ،ﭼﻪ </spa= n>ﺗﻀﻤﻴﻨﻰ ﻫʌ= 04;ﺖ،ﮐﻪ ﺩﻳﮕﺮ ﻧﻴﺎﺯﻯ &= #65169;ﺘﺒﺪﻳﻞ ﻣﺠﺪﺩ ﻧﺒﺎﺷﺪ&#= 1567; ﻫﺮ ﺭﻭﺯ ﺫﻫﻦ ﻭ= ﻧﻔس ﺭﺍ ﮔﺮﻓﺘﺎﺭ ﻋ&= #65166;ﺩﺕ ﻭ ﺭﻭﺵ ﺟﺪﻳﺪﻯ = ﮐﺮﺩﻥ،باعث ﺍﺳﺘﻬﻠﺎﻙ ﻧﻔ&#= 1587; ﻣﻴﺸﻮﺩ. ﺑﺎﻳﺪ = ﺍﺯ ﺧﺪﺍﻯ ﻣﻄﻠﻖ ﮔ&= #65198;ﻓﺖ،ﺗﺎ ﺑﻘاء ﻫﻤﻴﺸﮕA= 264; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.<= /span> ﻣﻌ= ﻤﻮﻟﺎ ﻋﻠﻢ ﺭﻭﺍﻥ ﺷﻨ&= #65166;ﺳﻰ ﻭ ﭘﺰﺷﮑﻰ ﻭ ﻣﻨ= ﻄﻖ ﻭ ﻋﻘﻞ ﺍﻣﺮﻭﺯ = ﺑﺸﺮﻯ،ﺑﺠﺎﻯ ﺍﻳﻨﮑﻪ ﺍﻳﺪﺁ&#= 65245; ﻭ ﺑﺮﺗﺮﻳﻦ ﺭﺍ = ﺍﻧﺘﺨﺎﺏ ﮐﻨﺪ،ﮐﻪ ﻫﺮ ﺯ&#= 65267;ﺮﺩﺳﺘﻰ ﻭ ﺟﺎﻣﺎﻧﺪﻫﺎ&#= 65263;،ﺑﺎﻳﺪ ﺧﻮﺩﺭﺍ ﺑﻪ ﺁﻥ = ﺑﺮﺳﺎﻧﺪ.ﺍﻳﻨ&#= 65260;ﺎ ﺣﺪّ ﻣﺘﻮﺳﻂ ﻭ&#= 65261;ﺳﻂ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣ&= #65268;ﮑﻨﻨﺪ. ﻭ ﻣﻴﮕﻮﻳﻨﺪ ﻣ&= #65166;ﻧﻌﻰ ﻧﺪﺍﺭﺩ ﮐﺴﻰ ﺑ&= #65198;ﺗﺮ ﺍﺯ ﺣﺪّ ﻧﻮﺭﻣ&#= 65166;ﻝ ﺑﺎﺷﺪ.ﻭﻟﻰ ﻫم&#= 1607; ﻨﻮﺭﻣﺎﻟﻬﺎ ﺑ&#= 65166;ﻳﺪ ﺑﺤﺪّ ﻧﻮﺭﻣﺎ= 5245; ﺑﺮﺳﻨﺪ. ﺍﻟﺒﺘ&= #65258; ﺍﻳﻦ ﺣﺮﻑ ﺩﺭ ﺑ= ﻴﻤﺎﺭﺍﻥ ﺯﻧﺠﻴﺮﻯ ﻭ ﺭﻭ&= #65165;ﻧﻰ ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭﻟ&= #65264; ﻣﺎ ﮐﻪ ﻟﺰﻭﻡ ﺗ= ﮑﺎﻣﻞ ﻧﻔس ﻭﻗﺒﻮﻝ ﺩ&#= 65165;ﺭﻳم که ﻫﻤﻪ ﺍﻧﺴﺎ= 5255;ﻬﺎ، ﻧﺴﺒت ﺒﺒﺮﺗﺮ= 5259;ﺎﻯ ﺧﻮﺩ،ﻋﻘﺐ ﻣﺎ= 5255;ﺪﻩ ﻭ ﺑﻴﻤﺎﺭ ﻫﺴﺘ&= #65256;ﺪ. ﻣﻮﺿﻮﻉ ﺑﺤﺪّ &#= 65255;ﻮﺭﻣﺎﻝ ﺭﺳﺎﻧﺪﻥ ﻣﻄﺮ&#= 65185; ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5169;ﺤﺪّ ﻗﺼﻮﺍ،ﻭ ﺣﺪّ = 5155;ﮐثر ایدآل و ﻣﻤﮑﻦ= ; ﺭﺳﺎﻧﺪﻥ ﻣﻄﺮﺡ ﺍﺳﺖ. ﮐﻪ= ﺩﺭ ﺑﺸﺮ ﺷﻬﻮﺩ ﻗﺎ&= #65163;ﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174; . ﺫﻫﻦ ﺍﻧﺴﺎﻥﺑ= ﺎﻳﺪ ﺍﺻﻠﺎﺡ ﺷﻮﺩ.ﻭ&= #65247;ﻰ ﮔﺎﻫﻰ ﺑﺎ ﺍﻣﻮ&= #65197;ﻯ ﺳﺎﺯﺵ ﺩﺍﺭﺩ،= 5261; </spa= n>ﻣﺸﮑﻠﻰ ﺩﺭ @= 400;ﺎﺭﺵ ﻧﻴﺴﺖ.ﮐﻪ ﺍﻳن هماﻥ ﻓﮑﺮ ﮔﺬA= 197;ﺍﻥ ﭘﺎﺳﻴﻮ ﺍﻧﺴﺎ&#= 1606; اﺳﺖ، که اﻣﻮ᥷= 7; ﺭﺍ ﺁﻧﻄﻮﺭ که هستند ﻣﻴﭙﺬﻳ= ;ﺮﺩ، ﻭ ﺍﻣﻮﺭﺧﻮﺩﺭ&#= 65165; ﻣﻰ ﮔﺬﺭﺍﻧﻨﺪ. = ﺿﻤﻨﺎ ﺗﻔﮑّﺮ ﺍﮐﺘﻴ= 5262; ﻭ ﺍﺭﺍﺩﻯ ﺫﻫﻦ<= /span> </spa= n>ﺷﺨﺺ،ﺍﻣﻮﺭ= ;ﻯ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍ&= #65197;ﺩ، ﻭ ﺑﻔﮑﺮ ﺗﻐﻴﻴ&= #65198; ﻭ ﺍﺻﻠﺎﺡ ﻭ ﺩﮔ= ﺮﮔﻮﻧﻰ ﺁﻥ ﺍﺳﺖ. ﻫﻢ ﻣﻤ= ;ﮑﻦ ﺍﺳﺖ ﻧﻔس ﺑﻴﻤ&#= 65166;ﺭ ﺑﺎﺷﺪ،ﻭﺑﺨﻄA= 166; ﺗﺴﻠﻴﻢ ﺍﻣﻮﺭ &= #65261;ﺍﻗﻊ </spa= n>ﺷﺪﻩ ﺑﺎﺷﺪ. = 5261; ﺍﻓﮑﺎﺭ ﻭ ﻓﻌﺎﻟﻴﺘﻬﺎ&#= 65263; ﭘﺎﺳﻴﻮ ﻧﻴﺰ ﻧ&= #65166;ﺩﺭﺳﺖ ﺑﺎﺷﻨﺪ. ﻭﻫﻢ ﻣ= ﻤﮑﻦ ﺍﺳﺖ ﺍﻓﮑﺎﺭ ﻭ = ﺍﻓﻌﺎﻟﻰ ﺍﮐﺘﻴﻮ ﺍﻭ ﻧﻴ&= #65200; ﺑﺎﺯ ﻧﺎﺩﺭﺳﺖ &= #65169;ﺎﺷﻨﺪ،ﻭ ﮐﺎﺭی ﺒﺎﻃﻞ ﻭ&#= 65199;ﺍﺋﺪﻯ ﺷﺪﻩ ﺑﺎﺷﺪ. ﺍﻳ= ﻦ ﺩﺍﻳﺮﻩ ﺑﺴﺘﻪ &= #65259;ﺮﮔﺰ ﺣﻞ ﻧﻤﻴﺸﻮﺩ. ﻣ= ﮕﺮ ﮐﻞّ ﻧﻔس ﺭﺍ ﺑ&#= 64401;ﺸﻴﻢ ﻭ ﺩﮔﺮﮔﻮﻥ ﮐﻨ&= #65268;ﻢ.ﻧﻪ ﺍﻳﻨﮑﻪ ﺁﺵ ﺷﻠ&= #1617;ﻪ ﻗﻠﻢ ﮐﺎﺭ ﺭﺍ ﺑ= ﻴﺸﺘﺮ ﺑﻬﻢ ﺯﺩﻩ ﺑﺎﺷ&= #65268;ﻢ. ﻭﺍﮔﺮᥴ= 5;ﺻﻞ ﻟﺰﻭﻡ ﮐﺸﺘﻦ ﻭ&= #65255;ﺎﺑﻮﺩﻯ ﻧﻔس اﻣّﺎﺭه ʋ= 98;ﺍ ﺑﭙﺬﻳﺮﻳﻢ،ﻗA= 220;ﻌﺎ ﺗﻨﻬﺎ ﻳﻚ ﻧﻔﺮ = ﺻﻠﺎﺣﻴّﺖ ﺩﺍﺩﻥ ﻧﻔس ﺟﺪ&#= 65267;ﺪ ﻭ ﺑﺮﺗﺮﻯ ﺑﻤﺎ = ﺭﺍ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﺧﺪ= ﺍ ﺍﺳﺖ،ﻳﺎ ﻣﺮﺍ= 5175;ﺐ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﻣﺎ. ﭼﻮﻥ ﺭﺏّ ﺍ= ﻟﻨﻮﻉ ﺑﺸﺮﻯ ﮐﻪ ﺁﻥ ﻧ= ﻴﺰ ﺩﺭ ﻫﺮﻡ ﺗﮑﺎﻣ&= #65248;ﻰ،ﺑﺨﺪﺍﻯ ﺧﺎﻟﻖ ﻣﻄﻠﻖ ﻣ&= #65268;ﺮﺳﺪ. ﻭﺍلاّ ﻫﺮﮐﺴʌ= 64; ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺑﺎﭘ&#= 65268;ﺸﻨﻬﺎﺩ ﻧﻔس ﻮﺫﻫﻦ ﺩﻳ&#= 64405;ﺮﻯ ﮐﺎﺭی ﺒﮑﻨﺪ،A= 259;ﻢ ﺧﻮﺩﺵ ﺑﻴﻤﺎﺭ &= #65261; ﺑﺪ ﻧﻔس ﻭ ﺑﺪ ﺫ= ﻫﻦ ﺍﺳﺖ،ﻭ ﻫﻢ ﺑﺎ&#= 65247;ﺄﺧﺮﻩ ﺫﻫﻨﻰ ﺍﻳﺪﺁﻝ &= #65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﻧﺎﭼﺎﺭ= ﻣﻴﺸﻮﻳﻢ ﺑﺠﺎﻯ ﻣﺘﻠﺎﺷ&#= 65264; ﮐﺮﺩﻥ ﻧﻔس ﻭ ﺫ&= #65259;ﻦ،ﺑﺎﺻﻠﺎﺡ ﻭ ﺗﺮﻣﻴﻢ ﻭﻭﺻ&= #65248;ﻪ ﭘﻴﻨﻪ ﮐﺮﺩﻥ ﻧ&= #65236;س ﻭ ﺫﻫﻦ ﻭ ﻋﻘل ﻮ= (ﻣﻦ) ﺧﻮﺩ ﮔﺮﺩﻳﻢ.ﮐ&= #65258; ﮔﻔﺘﻴﻢ ﺑﺎﺯ ﺍ&= #65267;ﺪﺁﻝ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65261; ﻋﻤﺮ ﻧﻮﺡ ﻫﻢ ﮐ= ﺎﻓﻰ ﻧﻴﺴﺖ ﻣﺎﺭﺍ ﺑ&= #65252;ﺮﺣﻠﻪ </spa= n>ﻧﻬﺎﺋﻰ ﻭ ﻗ= 91;عی ﺴﻠﺎﻣتی ﺒﺮﺳA= 166;ﻧﺪ. ﺣﺘﻰ ﺍﮔﺮ ﻫﻢ ﮐ= ﺴﻰ ﺑﺨﻮﺍﻫﺪ ﺑﻤﺎ &= #64344;ﻴﺸﻨﻬﺎﺩ ﻭﺿﻊ ﺑﻬﺘﺮﻯ ﺭ&= #65165; ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ&#= 1548;ﺗﺎ ﺧﻮﺩﻣﺎﻥ ﻧﭙﺬ&#= 65267;ﺮﻳﻢ ﻭ ﻧﺨﻮﺍﻫﻴﻢ ﻫ&= #65252;ﮑﺎﺭﻯ ﮐﻨﻴﻢ،ﮐﺴﻰ ﻗ= 5166;ﺩﺭﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﺑﻤﺎ ﺗﻌﻠ&= #65268;ﻤﻰ ﺩﻫﺪ. ﻣﺎ ﻧﻴﺰ ﺍ= ;ﮔﺮ ﺑﭙﺬﻳﺮﻳﻢ ﻳﺎ &= #65197;ﺩ ﮐﻨﻴﻢ،ﺑﺎﺯ ﻫ= 5256;ﻮﺯ ﺑﺎﺯﻳﭽﻪ ﻧﻔس &#= 65236;ﺎﺳﺪ ﺧﻮﺩ ﺷﺪه اﻳﻢ.&#= 65255;ﻔس ﻳﺎ ﺫﻫﻦ ﺩﻭﺳﺖ = ﺩﺍﺭﺩ،ﻫﻤﻴﻦ ﺑﺎﺷﺪ ﮐﻪ ﻫﺴﺖ.= ﺩﺭﺳﺖ ﻣﺎﻧﻨﺪ ﻃﻔﻞ ﻭ = ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧﻰ،ﺑﻮﺩA= 253; ﺭﺍ ﺑﺠﺎﻯ ﺷﺪﻥ = ﺑﺮﺗﺮ ﺣﺘﻰ ﺑﺎ ﻫﺮ ﺷﺪ= ﻥ ﺩﻳﮕﺮﻯ ﻣﺨﺎﻟ&#= 65234; ﺍﺳﺖ، ﭼﻪ ﺭﺳﺪ &= #65169;ﺒﺮﺗﺮ ﻭ ﻫﻤﺮﺍﻩ ﺑﺎ ﺯ= ﺣﻤﺖ ﻭ ﺍﺣﺘﻤﺎﻟﺎ ﺗ&= #65188;ﻤّﻞ ﺭﻧﺞ ﻭ ﺳﺨﺘﻰ. ﺍ= ;ﻟﺒﺘﻪ ﻣﺎ ﮐﻪ ﻗﺎﻟﺒﻰ = ﻓﮑﺮ ﻣﻰ ﮐﻨﻴﻢ،ﺁﻳ= 5166; ﺧﻮﺩ ﺍﻳﻦ ﻗﺎﻟ&= #65168; ﺩﺭ ﺗﺸﺨﻴﺺ ﻣﻌ&= #65166;ﻳﺐ ﺧﻮﺩﺵ ﺑﻰ ﺃثر &#= 65255;ﻴﺴﺖ؟. ﺍﺯ ﮐﺠﺎ ﻣﻌﻠﻮ&= #65249; ﺍﺳﺖ،ﮐﻪ</spa= n> &#= 65165;ﻳﻦ ﺳﻴﺴﺘﻢ ﺳﺎﻳﺒ&#= 65198;ﻧﻴﺘﻴﮑﻰ ﻭ ﺍﻧﻌﮑﺎس &#= 65207;ﺮﻃﻰ ﻭ ﻗﺎﻟﺒﻰ،ﮐﻪ &#= 65191;ﻮﺏ ﻭ ﺑﺪ ﻭﺩﻳﮕﺮ ﺍ= ﺭﺯﺷﻬﺎ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺍﻧ= ﺘﺨﺎﺏ ﮐﺮﺩﻩ ﺩﺭﺳﺖ ﺑ&= #65166;ﺷﺪ، ﺧﻮﺩ ﺍﻳﻦ ﻧﻈﺮ = ﻧﻴﺰ ﻗﺎﻟﺒﻰ ﻧﺒﺎﺷ&#= 65194;. ﻣﺸﮑﻞ ﺍﻳﻦ ﺍﺳ&= #65174; ﮐﻪ ﺧﻮﺩ ﺗﻔﮑّ&#= 65198; ﻗﺎﻟﺒﻰ ﻭ ﺳﺎﻳ&= #65170;ﺮﻧﻴﺘﻴﮑﻰ ﺗﺤﻤﻴﻞ ﺷﺪﻩ ﺑ&= #65252;ﺎ،ﺑﺎﻳﺪ ﻣﺘﻠﺎﺷﻰ ﮔﺮﺩ&#= 65193;.ﻧﻪ که ﻘﺎﻟﺒﻬﺎﻯ = 5183;ﺪﻳﺪ ﺑﺠﺎﻯ ﻗﺒﻠﻰ ﭘ&= #65268;ﺸﻨﻬﺎﺩ ﮐﻨﻴﻢ. ﻳﺎ ﺍʋ= 97;ﺯﺷﻬﺎﻯ ﺟﺪﻳﺪﻯ ﺭﺍ ﺑﺠ&= #65166;ﻯ ﺍﺭﺯﺷﻴﺎﺑﻰ ﻗ&#= 65170;ﻠﻰ ﺁﻣﻮﺯﺵ ﺑﺪﻫﻴ&#= 65250;. ﻋﻤﻞ ﺗﺨﻠﻴﻪ ﻭ = ﺗﺰﮐﻴﻪ ﺳﺎﻟﻚ ﺍﻟﻬﻰ،= 5175;ﻨﻬﺎ ﺭﺍﻩ ﺗﻮﻓﻴﻖ ﺩ&= #65197; ﺍﻳﻦ ﮐﺎﺭ ﺍﺳﺖ&= #1548;ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ &= #65197;ﻭﺵ ﺍﻟﻬﻰ ﻭ ﺑﺎ ﮐﻤ= ﻚ ﺧﺪﺍﻭﻧﺪ ﻭﻭﺳ&#= 65166;ﺋﻂ ﺷﻬﻮﺩﻯ،ﻭ ﺣﺘ= 5264; ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪ&#= 65257; ﺍﻭ،ﮐﻪ ﭘﻴﺮﺍ= 5253; ﻃﺮﻳﻘﺖ ﻫﺴﺘﻨ&#= 65194;،ﺑﮑﻠّﻰ ﻧﻔس ﺭﺍ ﻣﺘﻠﺎ&#= 65207;ﻰ،ﺑﺎ ﺑﻬﺘﺮﺑﮕﻮﺋﻴ= 5250; ﻫﻤﻪ ﻣﺤﺘﻮﻳﺎ&#= 65173; </spa= n>ﻧﻔس ﻭ ﺫﻫﻦ A= 197;ﺍ ﻃﺮﺩ ﮐﺮﺩﻩ،ﻭ &#= 65191;ﺪﺍﻭﻧﺪ ﻭﺿﻊ ﺟﺪﻳﺪﻯ ﻭ = ﺳﻄﺢ ﻋﻘﻞ ﺟﺪﻳﺪﻯ ﻭ&= #65193;ﻧﻴﺎﻯ ﺟﺪﻳﺪﻯ ﺍﺯ ﺳﻠ&= #65268;ﻘﻪ، ﺑﺮﺍﻯ ﻭﺍﺻﻞ ﺍ&= #65197;ﺍﺋﻪ ﺩﻫﺪ.ﮐﻪ ﺑﻘﻴّ&#= 65258; ﻋﻤﺮ ﻭﺍﺻﻞ ﺑﺪ&= #65165;ﻥ ﻣﺸﻐﻮﻝ ﺑﺎﺷﺪ.&= #65261; ﻫﺮ ﺭﻭﺯ ﻧﻴﺰ ﺁ= ﻧﺮﺍ ﻋﻮﺽ ﻧﻤﻰ ﮐﻨﺪ&= #1548;ﻭ ﺍﻧﺘﺨﺎﺏ ﺑﺮﺗ&#= 65198; ﻫﻢ ﺑﺎﺧﺪﺍ ﻭ ﺑ= ﺮﺗﺮﺍﻥ ﺑﻮﺩﻩ،ﻧﻪ ﻧﻔ= 587; ﺧﻮﺩ ﺳﺎﻟﻚ. ﻭ ﺑ= ;ﻬﻤﻴﻦ ﺩﻟﻴﻞ ﺳﻴﺴﺘﻢ &= #65165;ﺯ ﻧﻮ ﺷﺮﻃﻰ ﮐﺮﺩ&= #65253; ﻧﻔس ﺑﺎﺯﻯ ﻧﻔ&#= 1587; ﻋﻠﻤﺎ ﺑﻴﺸﺘﺮ &= #65255;ﻴﺴﺖ. ﺍﮔﺮﻫﻢ ﮐﺴﻰ ﺻ&= #65248;ﺎﺣﻴّﺖ ﺍﻳﻦ ﺍﺯ ﻧﻮ ﺷﺮ= ﻃﻰ ﮐﺮﺩﻥ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ،ﺗﻨﻬﺎ = 4344;ﻴﺮﻭﺍﻥ ﻃﺮﻳﻘﺘﻬﺎﻯ ﺗ&#= 65212;ﻮﻑ ﻭ ﺍﻫﻞ ﺣﻖ ﻭ ﺳﻠ= ;ﻮﻙ ﺍﺳﺖ. ﮐﻪ ﺧﻮﺩﺷ= ﺎﻥ ﺭﻩ ﺭﻓﺘﻪ ﻭﺧﻮ&= #65193; ﺑﺨﺪﺍ ﻭ ﻧﺠﺎﺕ = ﻭﮐﻤﺎﻝ ﺭﺳﻴﺪه اﻧﺪ.ﻭ &#= 65169;ﺎﺯﻳﭽﻪ ﻧﻔس خوﻳﺶ ﻧﻴA= 204;ﺘﻨﺪ.ﭼﻪ ﺭﺳﺪ ﺑﺎﺯﻳﭽﻪ &= #65255;ﻔس ﺷﺎﮔﺮﺩﺍﻥ ﺧﻮ&#= 65193; ﮔﺮﺩﻧﺪ. ﺭﻭ= ﺵ ﺍﺯ= ﻧﻮ ﺷ᥷= 8;ﻃﻰ ﮐﺮﺩﻥ ﺧﻮﺩ،ﻋ= 5252;ﻠﺎ ﺁﺷﻔﺘﻪ ﮐﺮﺩﻥ &= #65169;ﻴﺸﺘﺮ ﻧﻔس ﺍﺳﺖ. ﺑﺨﺼ&= #65262;ﺹ ﺍﻳﻨﮑﻪ ﺍﺯ ﻣﺨ&= #65176;ﺼّﺎﺕ ﺫﻫﻦﻭﺣﺎﻓﻈﻪ &#= 65267;ﺎ ( ﻣﻦ)،ﺍﻳﻦ ﻧﻴﺴ= ﺖ ﮐﻪ ﭼﻴﺰﻯ ﺟﺪﻳ&= #65194; ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ&#= 1548;ﮐﻪ ﺟﺎﻯ ﻗﺪﻳﻢ ﺑﮕ&= #65196;ﺍﺭﺩ ﺑﻠﮑﻪ ﺟﺪﻳﺪ ﺭ&= #65165; ﻣﻴﮕﻴﺮﺩ،ﻭ ﮐ= 5256;ﺎﺭ ﻭ ﺩﺭ ﺟﻮﺍﺭ ﭼﻴ= ﺰ ﻗﺪﻳﻢ ﻣﻴﮕﺬﺍ&#= 65197;ﺩ. ﻣﺎ ﺍﮔﺮ ﻧﻈﺮﻳ&= #65258; ﺟﺪﻳﺪ ﻭ ﺩﺭﺳﺘ&= #65264; ﺩﺭ ﻋﻠﻢ ﺑﻴﺎﻣ&= #65262;ﺯﻳﻢ،ﮔﺮﭼﻪ ﻣﻤﮑﻦ ﺍﺳ= ;ﺖ ﻣﺘﻌﺎﻟﻰ ﺗﺮ ﺑﺎﺷﺪ،ﻭﻟ= 5264; ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ&#= 1548;ﻧﺎ ﺧﻮﺩﺁﮔﺎﻩ ﻧﻔ&#= 1587; ﮐﺠﺎ ﻭ ﭼﮕﻮﻧﻪ = ﻭﭼﻪ ﻭﻗﺖ ﺃثرﻯ ﺍﺯ &#= 65255;ﻈﺮﻳﺎﺕ ﻗﺪﻳﻢ ﺩﺭ ﻧﻈﺮ&= #65267;ﻪ ﺟﺪﻳﺪ ﻭﺩﺭﺳﺖ &= #65255;ﮕﺬﺍﺭﺩ. ﺩﺭ ﻳﻚ ﮐﺎﻣﭙﻴ&= #65262;ﺗﺮ ﻧﻴﺰ ﺍﮔﺮ ﺧﻄﺎ&= #65163;ﻰ ﺩﺭ ﺑﺮﻧﺎﻣﻪ ﺭ&= #65267;ﺰﻯ،ﻳﺎ ﺩﺭ ﺧﻮﺩ ﺩﺳﺘﮕ&= #65166;ﻩ ﻋﻴﺒﻰ ﻭﺟﻮﺩ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ،ﮔﺮﭼﻪ = 5255;ﺎﭼﻴﺰﺑﺎﺷﺪ،= ;ﻭﻟﻰ ﻫﻤﻴﺸﻪ ﺩﺭ ﺗﻤ&= #65166;ﻡ ﻣﺤﺼﻮﻝ ﮐﺎﺭ ﮐ&= #65166;ﻣﭙﻴﻮﺗﺮ </spa= n>ﻣﺎ ﺁﺳﻴﺐ ﺍA= 267;ﻦ ﺧﻄﺎ ﺭﺍ ﻣﻴﺘﻮ&= #65165;ﻧﻴﻢ ﻣﻠﺎﺣﻈﻪ ﮐﻨﻴ&#= 65250; . ﮐﺎﻣﭙﻴﻮﺗﺮ ﺑ= ﺎﻳﺪ ﻳﻚ ﺗﺨﻠﻴﻪ ﺍﻟ&= #64401;ﺘﺮﻳﮑﻰ ﮐﺎﻣﻞ ﻭ ﻣﻄﻠﻘ&= #65166; ﺧﺎﻟﻰ ﺷﻮﺩ،ﺗ= 5166; ﺑﺮﻧﺎﻣﻪ ﺟﺪﻳ&#= 65194;ﻯ ﺭﺍ ﺑﺘﻮﺍﻥ ﺑﻪ = ﺁﻥ ﺩﺍﺩ.ﻭ ﺍﻳﻦ ﻫﻤ= ﺎﻥ ﮐﺎﺭﻯ ﺍﺳﺖ،ﮐ= 5258; ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197;ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﮑﻨﺪ. = ﻃﺮﺩ ﺳﺮﺍﺳﺮ ﺫﻫﻦ ﺑ&= #65166; ﻣﺤﺘﻮﻳﺎﺕ ﺫﻫ&#= 65256;ﻰ،ﻭﺟﺎﻧﺸﻴ᥽= 6;ﻰ ﻭﺿﻊ ﺟﺪﻳﺪ،ﺁ= 5255;ﻬم اﺯ ﺑﺮﺗﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﻭ ﺳﺎﻟﻤﺎﻥ ﺫﻫ&= #65256;ﻰ،ﻧﻪ ﺍﺯ ﻃﺒﻴﻌﺖ ﺧﻮ&= #65193; ﺑﻴﻤﺎﺭ،ﻭﻧﺎA= 207;ﻰ ﻧﺪﺍﻧﻢ ﮐﺎﺭﻯ &= #64380;ﻪ ﺭﺳﺪ ﮐﻪ ﻣُﻐﺮ&#= 65213; ﻭ ﺍﺣﻤﻖ ﻫﻢ ﺑﺎ= ﺷﺪ. ﺯﻳﺮﺍ ﻋﻤﻠﺎ ﻣ&= #64401;ﺎﺗﺒﻰ ﻋﻠﻤﻰ ﻭﺭﻭﺍﻥ &= #65207;ﻨﺎﺳﻰ ﺩﺍﻧﺴﺘﻪ ﻭﻧﺪ&#= 65165;ﻧﺴﺘﻪ،ﺧﻮﺩ ﺗﺎﺑﻊ ﻣﮑﺎﺗﺐ &= #65261; ﺳﺎﺯﻣﺎﻧﻬﺎﻯ &#= 65193;ﻧﻴﻮﻯ ﻫﺴﺘﻨﺪ مثل ﺍA= 267;ﻦ ﺍﺳﺖ ﮐﻪ ﺩﺍﺭﻧ&= #65194; ﺑﻴﻤﺎﺭﺍﻥ ﺭﺍ &= #65169;ﺮﺍﻯ ﺣﺰﺏ ﻭﻣﮑﺘﺐ ﺧ&= #65262;ﺩ ﻣﻴﺴﺎﺯﻧﺪ. ﺗﻔ&= #65166;ﻭﺕ ﺭﻭﺍﻥ ﮐﺎﻭﻯ ﺑ&= #65248;ﻮﻙ ﺷﺮﻕ ﻭ ﺑﻠﻮﻙ ﻏ= ﺮﺏ،ﺑﺨﻮﺑﻰ ﺍﻳﻦ ﺭﺍ ﻧﺸﺎﻥ = ﻣﻴﺪﻫﺪ. ﺩﺭ کشورهای استبدادی ما= 06;ند ﺷﻮﺭﻭﻯ ﺷﻔﺎﻯ &= #65169;ﻴﻤﺎﺭ ﻭﻗﺘﻰ ﺍﺳﺖ،ﮐ= 5258; ﺑﻘﻮﺍﻧﻴﻦ ﻭ ﻧ&= #65224;ﺎﻡ ﮐﺸﻮﺭ ﺍﺣﺘﺮﺍ&#= 65249; ﺑﮕﺬﺍﺭﺩ،ﻳﻌA= 256;ﻰ ﻣﻄﻴﻊ ﺳﻴﺴﺘﻢ &= #65169;ﺎﺷﺪ.ﻭ ﺩﺭ ﺍﻣﺮﻳﮑﺎ ﺷ&= #65236;ﺎﻯﺑﻴﻤﺎﺭ ﻭﻗﺘﻰ ﺍﺳﺖ،ﮐ= 5258; ﻧﻈﺎﻡ ﺟﺎﻣﻌﻪ &= #65197;ﺍ ﺑﭙﺬﻳﺮﺩ،ﻳﻌA= 256;ﻰ ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻧﻮﺭﻣﺎﻝ ﻭﺩﻧ&#= 65170;ﺎﻝ ﭘﻮﻝ ﻭ ﻣﺼﺮﻑ ﻭ= ﺭﻓﺎﻩ ﻭ ﻏﻴﺮﻩ ﺑﺎﺷﺪ.= ﻭﻫﻴﭻ ﮐﺪﺍﻡ ﺍﺯ= ; ﺁﻧﻬﺎ ﺷﻔﺎﻯ ﺑﻴﻤﺎﺭ &= #65197;ﺍ ﺑﺮﺍﻯ ﺧﻂ ﻣﺴﺘ&= #65240;ﻴﻢ ﺩﺭ ﺣﻘﻴﻘﺖ ﻗﺮ&= #65165;ﺭ ﺩﺍﺩﻥ ﻧﻤﻰ ﺧﻮ&= #65165;ﻫﻨﺪ. ﺭﻭﺷﻬﺎﻯ ﺳﻠﻮ&#= 64400;ﻰ ﺍﻟﻬﻰ ﻫﻤﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﺭﺍ ﺑﻴﻤﺎﺭ ﻣﻴ&= #65194;ﺍﻧﺪ،ﻭﻫﻤﻪ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ &= #65193;ﺭ ﺧﻂ ﺍﻟﻬﻰ ﻗﺮﺍ&= #65197; ﺩﻫﺪ،ﮐﻪ ﺑﺸﻬ= 5262;ﺩ ﻭﮐﻤﺎﻝ ﻭﺍﺳﺘ&#= 65240;ﻠﺎﻝ ﺑﺮﺳﻨﺪ. ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺨ&#= 65262;ﺍﻫﺪ ﻫﻤﻪ ﺭﺍ ﺑﺸﻬﻮ&= #65193; ﻗﺎﺋﻢ،ﻭ ﺧﻠﺎ= 5211;ﻰ ﺍﺯ ﺑﻘﺎﻯ ﺩﺭ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺑﺪ= ;ﻫﺪ.ﻭ ﺷﺎﻳﺴﺘﻪ ﺭﺟﻌ&#= 65174; ﻭﺗﻮﻟﺪ ﻣﺠﺪﺩ &= #65169;ﻌﺪﻯ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ کند ،ﮐﻪ ﻫﻨﻮʋ= 99; ﻫﻢ ﺩﺭﺩﻧﻴﺎ ﭘﻴﺪ&#= 65165; ﻭ ﻇﻬﻮﺭ ﻧﮑﺮﺩ&= #1607; اﻧﺪ . <o:p></o:p> = 5193;ﺭ ﻣﮑﺎﺗﺐ ﺭﻭﺍﻥ &= #64400;ﺎﻭﻯ ﻭ ﺗﺤﻠﻴﻞ ﻭ ﺍﻧ= ﺎﻟﻴﺰ ﻧﻔس ﺑﺎ ﺍﻣﺘﻴ&#= 65166;ﺯﺍﺗﻰ ﮐﻪ ﺩﺍﺭﺩ،ﺑﺎ= 5199;ﻧﻈﻴﺮ ﺩﻳﮕﺮ ﺭﻭش هاA= 263; ﻣﻦ ﺩﺭﺁﻭﺭﺩﻯ &= #65165;ﺻﻠﺎﺡ ﻧﻔس ﺍﺳﺖ. ﺍﻟﺒ&= #65176;ﻪ ﻧﻔس ﻭ ﺫﻫﻦ ﺑﻴ&= #65252;ﺎﺭ ﺑﺮ ﺣﺴﺐ ﺗﻌﻠﻴ&= #65250; ﻳﺎ ﺗﺤﻘﻴﺮﻯ،= 4400;ﻪ ﺑﺮﻭﺡ ﻭﻯ ﻭﺍﺭ&= #65193; ﺷﺪﻩ،ﺑﺎ ﻫﺮ ﻣ&#= 65188;ﺮﻙ ﺧﺎﺭﺟﻰ ﻭ ﻳﺎ ﺣ= ﺘﻰ ﻣﺤﺮﻙ ﺫﻫﻨﻰ ﺧ&= #65262;ﺩﺵ،ﺑﺮﻓﺘﺎʋ= 97; ﻧﺎ ﻣﻄﻠﻮﺏ ﺩﺳ&= #65174; ﻣﻴﺰﻧﺪ ﮐﻪ ﺟﺎ&= #65251;ﻌﻪ ﺁﻧﺮﺍ ﻗﺒﻮﻝ ﻧ&= #65194;ﺍﺭﺩ. ﻭ ﺍﻟﺒﺘﻪ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﺑﻴﻤﺎﺭ،ﮐﻪ ﺯ= 5267;ﺮ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﻭ ﻓﺮﻫﻨﮓ ﻋﻤﻮ&= #65251;ﻰ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ&#= 1548; ﺑﺎﻳﺪ ﺑﺎ ﻣﻌﺎ&= #65247;ﺠﻪ ﺟﺴﻢ،ﻭ ﺣﺘﻰ ﻃ&#= 65198;ﺩ ﻳﮑﻰ ﺩﻭ ﺻﻔﺖ ﻭ= ﻋﺎﺩﺗﻰ،ﮐﻪ باعث ﺑﻴﻤﺎﺭ᥾= 3; ﺍﻭ ﺷﺪﻩ، ﻣﻴﺨﻮﺍ= 5259;ﺪﺑﺴﻄﺢ ﻋﻘل جمعی ﺑﺮ᥸= 3;ﺎﻧﺪ. ﻭﻟﻰ ﻧﻪ ﺍﻳﻨﮑ&= #65258; ﺑﻌﺪ ﺑﺎﺯ ﻣﺘﻮ&= #65239;ﻒ ﺷﻮﺩ.ﺑﻠﮑﻪ ﻣﺎ&= #65255;ﻨﺪ ﺩﻳﮕﺮ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻧﻮﺭﻣﺎﻝ، ﻫﻤ= 4405;ﻰ ﺑﺨﺪﻣﺖ ﭘﻴﺮﺍ&#= 65253; ﻃﺮﻳﻘﺘﻬﺎ ﻭ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﻭ ﺧﻠﻴ= 5236;ﮕﺎﻥ ﺧﺪﺍ ﺑﺮﻭﻧﺪ،= 5175;ﺎ ﺧﻮﺩﺭﺍ ﺑﺴﻄﺢ &= #65227;ﻘﻞ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﺪ&= #65153;ﻝ ﺑﺸﺮﻯ ﺩﺭ ﻗﺎﺋ&= #65250; ﺑﺮﺳﺎﻧﻨﺪ.ﻭ ﺗ&= #65208;ﺒّﻪﺑﺎﺧﻠﺎʌ= 37; ﺍﻟﻬی ﻨﻤﺎﻳﻨ= 5194;،ﻭﺑﺎ ﺩﻳﭙﻠﻢ ﺧﻠﺎﺻ&#= 65264;،ﻳﻌﻨﻰ </spa= n>ﺷﻬﻮﺩ ﻗﺎﺋʌ= 50; ﺑﮕﻴﺮﻧﺪ،ﻣﻴ= ﺘﻮﺍﻧﻨﺪ ﻭﺟﻮﺩ ﺳﺎﺯﻯ ﺧ&= #65262;ﺩﺭﺍ، ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘ&#= 65258; ﺗﻠﻘّﻰ ﮐﻨﻨﺪ &#= 64404;ﺮﭼﻪ ﻧﻴﺰ ﻫﻨﻮﺯ ﻭﻇ&= #65166;ﻳﻒ ﺟﺪﻳﺪﻯ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﺑﻘﻮﻝ ﺍﻣﺎ&= #65249; ﺻﺎﺩﻕ،ﭘﺎﺩﺷA= 166;ﻫﺎﻥ ﺭﺍ ﻋﺒﺎﺩﺕ ﺩﻳ&= #64405;ﺮﻯ ﺍﺳﺖ. ﭼﻪ ﻧﺠﺎﺕ= ﻳﺎﻓﺘﮕﺎﻥ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ&#= 65165;ﻗﻌﻰ ﻏﻴﺮ ﻗﺎﺑﻞ ﻋﺰ&= #65245; ﻫﺮﮐس ﻭﻧﺎﮐﺴ= 5264; ﻫﺴﺘﻨﺪ. ﺩﺭ= ﺭﻭﺍﻥ ﮐﺎﻭﻯ ﻣﺸﮑﻞ ﺍ&= #65267;ﻦ ﺍﺳﺖ،ﮐﻪ ﻧﻮﺭ= 5251;ﺎﻝ ﮐﻴﺴﺖ؟ﻭ ﺻﻔﺎ= 5173; ﻧﻮﺭﻣﺎﻝ ﮐﺪﺍ&#= 65249; ﺍﺳﺖ؟ ﻫﺮ ﺻﻔﺘ&#= 65264; ﺩﺭ ﻳﻚ ﺳﻄﺢ ﻋﻘ= ﻠﻰ،ﻭ ﻳﺎ ﺩﺭ ﻳﻚ ﻧﻮﻉ= ﻭﺟﻤﺎﻋﺘﻰ ﻧﻮﺭﻣﺎﻝ ﺍﺳﺖ&#= 1548;ﻭ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﻘﺒﻮﻝ ﻧﻴﺴﺖ.&= #65261; ﻳﺎ ﺩﺭ ﺯﻣﺎﻥ ﺩ= ﻳﮕﺮﻯ،ﻧﺰﺩ ﻫﻤﺎﻥ ﻫﺎ ﻣﻘﺒ&= #65262;ﻝ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﺭﻭﺍﻥ ﮐﺎﻭ ﻧﻴﺰ ﺍﮔﺮ = ﺧﻮﺩ ﺑﻴﻤﺎﺭ ﺭﻭﺣﻰ &= #65255;ﺒﺎﺷﺪ،ﺣﺪّ ﺃﻗﻞ ﻫﻤﺎن اﻧ= 5204;ﺎﻥ ﺍﻳﺪﺁﻝ ﻫﻢ ﻧﻴ&= #65204;ﺖ.ﮐﻪ ﺍﻓﮑﺎﺭﺵ ﻭ ﺭﻭ&= #65207;ﻬﺎﻳﺶ ﺍﻳﺪﺁﻝ &#= 65169;ﺎﺷﺪ. ﺍﻭ ﻧﻴﺰ ﺍﻧﺴﺎ&= #65255;ﻰ ﺍﺳﺖ ﺑﺎ ﻧﻔس ﺗ&= #65200;ﮐﻴﻪ ﻧﺸﺪﻩ،ﻭ ﺑﺠﺎ= 5263; ﺟﻨﻮﻥ ﺑﻴﻤﺎﺭ&#= 65205;،ﮐﻪ ﻧﻮﻋﻰ ﺁﻟﻮﺩﮔ&#= 65264; ﻧﻔس ﺩﺍﺭﺩ،ﺧA= 262;ﺩﺵ ﻫﻢ ﻧﻮﻋﻰ ﺟﻨﻮ&= #65253; ﺩﻳﮕﺮﻯ ﺑﻨﺎﻡ &= #65153;ﻟﻮﺩﮔﻰ ﻧﻔس ﻔﻠﺴﻔﻰ ﻭ&#= 65255;ﻈﺮﻳّﺎت اﺭﺯﺷﻰ،ﻭﺗﻔʌ= 04;ﻴﺮﻯ ﺿﺪ ﻭﻧﻘﻴض ﻮ ﺗ&= #65236;ﺴﻴﺮ ﺑﺮﺍﻯ ﺧﻮﺩﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭ ﺑﻘﻮﻟﻰ ﺍﻳﻦ = ﺭﻭﺍﻥ ﮐﺎﻭ،ﻣﻌﻤﻮﻟA= 166; ﺧﺎﻣﻮﺵ ﮐﺮﺩﻥ &= #65153;ﺗﺶ ﺭﺍ،ﺑﺎ ﺭﻳﺨﺘ= 5254; ﺑﻨﺰﻳﻦ ﻭ ﻧﻔﺖ = ﺭﻭﻯ </spa= n>ﺁﺗﺶ ﺍﻧﺠﺎʌ= 49; ﻣﻴﺪﻫﺪ. ﺑﺠﺎﻯ ﭼﻨﻴﻦ ﺭ&= #65261;ﺍﻥ ﮐﺎﻭﻯ ﺑﻘﻮﻝ ﻣ&= #65262;ﻟﺎﻧﺎ،عقلی ﺑﺎﻳﺪ ﮐﻪ ﺧﺎﺭ&= #65205; ﺑﺮﮐﻨﺪ. ﻭﺍلا= 617; ﺧﺮﻯ ﮐﻪ ﺧﺎﺭﻯ = ﺯﻳﺮ ﺩﻣﺶ ﺁﺳﻴﺐ ﺑﺮ&= #65203;ﺎﻧﺪ،ﺑﺎ ﺟﻬشهای ﺨﺮﺍ᥽= 5;ﻪ ﺧﺎﺭﺑﻴﺮﻭن ﻨ= 5252;ﻴﺂﻳﺪ، ﻭ ﺩﺭﺩ ﻣﺘﻮﻗف &= #65256;ﻤﻴﺸﻮﺩ.ﺑﻠﮑ= 5258; ﺍﻓﺰﻭﻥ ﻫﻢ ﻣﻴ&= #65208;ﻮﺩ. ﭼﻨﻴﻦ ﻋﺎﻗﻠﻰ &= #64400;ﻪ ﺭﻓﻊ ﻣﺸﮑﻞ ﺩﺭ = ﺭﻭﺡ ﻭ ﺟﺴﻢ ﺍﻧﺴﺎﻥ = ﻣﻴﮑﻨﺪ،ﻫﻤﺎA= 253; ﭘﻴﺮﺍﻥ ﻃﺮﻳﻘ&#= 65174; ﻭ ﺍﻭﻟﻴﺎﻯ = ﺧﺪﺍ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺩ= 5165;ﺭﺍﻯ ﺻﻮﺭﺗﻬﺎﻯ ﺷﻬ&#= 65262;ﺩﻯ ﻧﻴﺰ ﻣﻴﺒﺎﺷﻨ&#= 65194;. ﮐﻪ ﻧﮕﺎﻩ ﺑﺼﻮ&= #65197;ﺕ ﺁﻧﻬﺎ،ﻧﮕﺎﻩ = 5169;ﺼﻮﺭﺕ ﺧﺪﺍ ﺍﺳﺖ.ﻭﻫﻤ&= #65166;ﻥ ﮐﺴﻰ ﺍﺳﺖ،ﮐﻪ &#= 65191;ﺪﺍ ﺍﻭ ﺭﺍ ﺑﺼﻮﺭﺕ = ﺧﻮﺩ ﺁﻓﺮﻳﺪ.ﻭﻗﺘﻰ &= #65175;ﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺍﻭ&= #65197;ﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩ،= 5261;ﮔﺮﭼﻪ ﺧﺪﺍ ﻫﻢ ﻧﻴﺴﺖ.= ﻭﻟﻰ ﻭﺍﺳظه اﻯ ﺧﺪA= 165;ﺋﻰ ﻫﺴﺖ. ﻭ ﺑﻘﻮﻝ ﭘ= ;ﻴﺎﻣﺒﺮ،(ﻣﻦ ﺭﺁﻧﻰ ﻓﻘﺪ ﺭﺁ&= #65263; ﺍﻟﺤﻖ) . ﺭﻭﺵ ﺭ᥾= 1;ﺍﻥ ﮐﺎﻭ ﺑﻪ ﺗﻌﺒﻴ&= #65198; ﻭ ﺗﻔﺴﻴﺮ ﺣﺮﮐ&= #65166;ﺕ ﻭ ﺑﺮﺩﺍﺷﺖ ﺫﻫ&= #65256;ﻰ ﻭ ﺷﺨﺼﻰ ﻭ ﻣﺤﺪ= ﻭﺩ ﺧﻮﺩش ﻤﻴﮑﻨﺪ.&#= 65261;ﻟﻰ ﺭﻭﺵ ﭘﻴﺮ ﻃﺮﻳ&= #65240;ﺖ ﮐﻤﻚ ﺑﺘﺨﻠﻴﻪ &= #65169;ﺎ ﺗﺤﻠﻴﻪ،ﻭ ﺍﻧ= 5176;ﻈﺎﺭ ﻭﺗﻮﮐّﻞ ﺑﺪﺭ= 4404;ﺎﻩ ﺧﺪﺍ،ﺑﺮﺍﻯ ﻇ= 5260;ﻮﺭ ﻣﺮﺣﻠﻪ ﺗﺠﻠﻴ&#= 65258; ﭼﺸﻢ ﺩﻭﺧﺘﻪ، &#= 65175;ﺎ ﭼﻪ ﺗﻐﻴﻴﺮﻯ ﺩ&= #65197; ﺣﺎﻝ ﺳﺎﻟﻚ ﺷﺎ&= #64404;ﺮﺩ ﺑﮑﻨﺪ،ﻭ ﭼﻪ ﺟ&#= 65166;ﻧﺸﻴﻨﻰ ﺑﺮﺍﻯ ﻧﻔس اﻣ= 617;ﺎﺭﻩ ﻳﺎ ﻣﺤﺘﻮﻳﺎﺕ &= #65255;ﻔس ﺳﺎﻟﻚ ﺑﺪ= ;ﻫﺪ . ﺍﺻ= ﻮﻟﺎ ﺗﻔﮑّﺮ ﻫﻤﻪ ﺍ&#= 65255;ﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ،ﺍ= 5199; ﻧﻮﻉ ﺗﻔﮑّﺮ ﻓ&#= 65228;ّﺎﻝ ﻭ ﺍﮐﺘﻴﻮ ﻭ ﺍﺭ= ﺍﺩﻯ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ ﺷﺨﺺ ﺑﺮﺣﺴﺐ ﺑ&= #65198;ﺩﺍﺷﺘﻰ ﻭ ﺗﻌﺒﻴﺮﻯ ﻭ ﺗ= ﻔﺴﻴﺮ ﮐﻪ ﻣﻴﮑﻨﺪ،ﺩ= 5203;ﺖ ﺑﮑﺎﺭﻫﺎﺋﻰ ﺑ&#= 65198;ﺍﻯ ﺗﻐﻴﻴﺮ ﺍﻭﺿﺎ&#= 65225; ﺧﻮﺩ ﻣﻴﺰﻧﺪ. ﻣ= ﺴﺄﻟﻪ ﻭ ﻣﺸﮑﻞ ﻧﻔس ﺧ&= #65262;ﺩ ﺁﻧﻬﺎ و ﺩﻳﺪ ﻭ = ﺑﺮﺩﺍﺷﺖ ﺁﻧﻬﺎ ﺍﺳﺖ. ﻣﻤ= ﮑﻦ ﺍﺳﺖ ﺩﺭ ﻭﺍﻗﻊ = ﻣﺸﮑﻠﻰ ﻫﻢ ﻧﺒﺎﺷﺪ.ﻭ ﺍ= ﮔﺮ ﻫﻢ ﺑﻮﺩ، ﭼﻮﻥ &= #65169;ﻠﺎﻳﺎﻯ ﺍﻟﻬﻰ،ﺍﻳﻦ ﻣ= 5208;ﮑﻞ ﺑﻤﺼﻠﺤﺖ ﻭ ﺁﻣ&= #65262;ﺯﻧﺪﮔﻰ،ﻭ ﺑﺎﺻﻄﻠﺎﺡ ﺁﺯ&#= 65251;ﺎﻳﺶ ﺳﺎﻟﻚ ﺑﺮﺍﻯ ﺻ&= #65194;ﺍﻗﺖ ﻭ ﺗﻤﺮﻳﻦ ﻭﺗﺠ&= #65198;به اﻯ ﺑﺮﺍﻯ ﺍﻭ ﺑ&= #65166;ﺷﺪ. ﻋﻴﺐ ﺭﻭﺍﻥ ﮐﺎ&= #65261;ﻯ ﻫﻨﻮﺯ ﺩﺭﺟﺎ ﺯ&= #65193;ﻥ،ﻭ ﺩﺭ ﻣﺮﺣﻠﻪ ﻋﻤ&= #65248;ﻰ ﻣﺎﻧﺪن اﺳﺖ. ﻳ&#= 65228;ﻨﻰ ﺩﺭﮔﺬﺷﺘﻪ ﻣﺎ&#= 65255;ﺪﻥ،ﻭﻟﻮ ﺑﻨﺎﻡ ﺣﺎﻝ ﺣﺎ&= #65215;ﺮ ﻭ ﻗﺒﻮﻝ ﺗﺪﺍﻭ&= #65249; ﻭﺿﻊ ﻓﻌﻠﻰ ﺍﺳ&= #65174;.ﻭ ﺗﻨﻬﺎ ﺩﺭ ﺻﺪﺩ = ﺍﺻﻠﺎﺡ ﻣﻴﺒﺎﺷﺪ ﻧﻪ ﺗ&= #65170;ﺪﻳﻞ ﺁﻥ.ﻭﺍﻳﻦ ﺧﻮﺩ = ﻳﻚ ﺣﺮﮐﺘﻰ ﻣﺪﺍﺭ&#= 65263; ﺍﺳﺖ.ﮐﻪ ﺑﺎﺯ ﺧ= ﻮﺍﺳﺘﻪ ﺫﻫﻦ ﻭﻧﻔس ﺍﺳ&#= 65174;،که ﺒﺮﺍﺳﺎس ﺟﺪﻳ= 5194;ﻯ ﺩﻭﺑﺎﺭﻩ ﮔﺬﺷ&#= 65176;ﻪ ﺭﺍ ﺑﺎﻣﺮﻭﺯ ﻣ&= #65264; ﮐﺸﺎﻧﺪ.ﻭﻭﺿﻊ &= #65235;ﻌﻠﻰ ﻧﻔس ﺭﺍ ﺩﺭ ﻟﺒ&= #65166;س ﺟﺪﻳﺪ،ﻇﺎﻫﺮA= 165; ﻣﻌﺎﻟﺠﻪ ﺷﺪﻩ&#= 1548;ﺑﺎﻣﺮﻭﺯ ﻭ ﻓﺮﺩﺍ ﻣﻴﺒﺮ&= #65193;. ﺍﻳﻦ ﺭﻭﺍﻥ ﮐﺎ&= #65261; ﺩﺭ ﻭﺍﻗﻊ ﻣﻴﺨ&= #65262;ﺍﻫﺪ،ﺭﻓﻊ ﺗﻀﺎﺩ ﺍﺯ</s= pan> &#= 65153;ﻧﭽﻪ ﻫﺴﺖ ﺭﺍ ﺑﮑﻨﺪ&= #1548;ﻧﻪ ﺍﻳﻨﮑﻪ ﺁﻧﭽﻪ &= #65259;ﺴﺖ ﺭﺍ ﺍﺯ ﺑﻴﺦ ﻭﺑ= ﻦ ﺑﺮﺩﺍﺭﺩ.ﻣﻴﺨ&#= 65262;ﺍﻫﺪ ﻫﺮ ﺑﻴﻤﺎﺭی ا= 5227;ﺘﺮﺍﻑ ﮐﻨﺪ،ﮐﻪ ﺑﻠﻪ &#= 65251;ﻦ ﺩﻳﻮﺍﻧﻪ ﺑﻮﺩ&#= 65249;،ﻭﺣﺮﻑ ﺭﻭﺍﻥ ﮐﺎﻭ ﻭﺩ&= #65267;ﮕﺮﺍﻥ ﺩﺭﺳﺖ ﺑﻮﺩ. ﺯﻳ= ﺮﺍ ﺍﻳﻦ ﺍﻋﺘﺮﺍﻑ &= #65169;ﺮﺍﻯ ﭘﺰﺷﮑﺎﻥ ﻋﻠﺎ&#= 65251;ﺖ ﺷﻔﺎﻯ ﺑﻴﻤﺎﺭ &= #65165;ﺳﺖ.ﻭ ﺧﻴﻠﻰ ﺑﻴﻤﺎﺭ&#= 65165;ﻥ ﻫﻢ ﺑﺎ ﺣﻔﻆ ﺑﻴ= ﻤﺎﺭﻯ ﺧﻮﺩ،ﭼﻨﻴﻦ ﺍ= 5227;ﺘﺮﺍﻓﺎﺗﻰ ﺭﺍ ﻫﻢ ﻣﻴﮑﻨﻨ&= #65194; </spa= n>ﭘس ﺧﻮﺩ ﻣﻠʋ= 66;ﻣﺖ ﮐﺮﺩﻥ،ﻭ ﺻﺤّA= 258; ﺭﻭﻯ ﺣﻘﺎﺭﺕ ﺧ&= #65262;ﺩ ﮔﺬﺍﺭﺩﻥ، باŸ= 3;ث ﻣﺸﮑﻞ ﺭﻭﺍﻧﻰ &= #65183;ﺪﻳﺪﻯ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺭ&= #65261;ﺍﻥ ﮐﺎﻭ ﺑﺮﺟﺎ ﻣﻰ&= #64404;ﺬﺍﺭﺩ ﻭﻣﻌﻠﻮﻡ ﻫﻢ ﻧ&= #65268;ﺴت ﺴﺎﻟﻬﺎﻯ ﺑﻌﺪ &= #64400;ﻪ ﺩﻳﮕﺮ ﺍﻳﻦ ﭘﺰ&= #65207;ﻚ ﻣﺴﺌﻮﻝ ﺍﻳﻦ ﺑ&= #65268;ﻤﺎﺭ ﻣﺤﺴﻮﺏ ﻧﻤﻴﺸ&#= 65262;ﺩ،ﺑﻴﻤﺎﺭ ﮔﺮﻓﺘﺎﺭ ﭼﻪ ﺁ&= #1579;اﺭ ﻧﺎﻣﻄﻠﻮﺑﻰ ﺟ&#= 65194;ﻳﺪ ﺑﺸﻮﺩ.ﮐﻪ ﻣﺴﺌ&= #65262;ﻟﺶ ﻧﻴﺰ ﮐﻮﺩﮐﻰ ﺷ&= #65192;ﺺ،ﻳﺎ ﺭﻓﺘﺎﺭ ﺗﺤﻤﻴ&#= 65248;ﻰ ﺟﺎﻣﻌﻪ ﻫﻢ ﻧﻴﺴﺖ= . ﺑﻠﮑﻪ ﻣﺴﺌﻮﻟﺶ ﭘﺰﺷ&#= 65242; ﺳﺎﺑﻖ ﺍﻭ ﺍﺳﺖ.= ﮐﺴﻰ ﮐﻪ ﺧﻮﺍﺳﺖ ﺍﻭ&= #65197;ﺍ ﺷﻔﺎ ﺩﻫﺪ،ﺑﻴ= 5208;ﺘﺮ ﻭ أﺑﺪﺍ ﺑﻴﻤﺎ&#= 65197; ﮐﺮﺩ. ﺍﻟﺒﺘﻪ ﺗ= ﮑﺮﺍﺭ ﻣﻴﮑﻨﻢ، ﮐﻪ ﻣ&#= 65228;ﺎﻟﺠﻪ ﻣﺸﮑﻞ ﺷﺪﻳﺪ ﺍ&= #65251;ﺮﻭﺯ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ ﮐﺎﺭ ﺧﻮﺑﻰ ﺍﺳ&= #65174;،ﻭﻟﻰ ﻋﻠﺎﺝ ﮐﺎﻣﻞ ﺍ&= #65261; ﻧﻴﺴﺖ.ﻭ ﺑﺪﺭﺩ = ﺗﺰﮐﻴﻪ ﻧﻔس انسان ظاهرا سالم ﻫ&#= 65250; ﻧﻤﻰ ﺧﻮﺭﺩ. ﻭ ﺍ= ;ﻧﺴﺎﻥ ﻋﺎﺩﻯ ﻧﻴﺰ ﻧﺒ&= #65166;ﻳﺪ ﺩﻝ ﺧﻮﺵ ﮐﻨﺪ،&#= 64400;ﻪ ﺁﻥ ﭼﻨﺎﻥ ﺑﻴﻤ&= #65166;ﺭ ﻧﻴﺴﺖ ﻭ ﻧﻴﺎﺯ&= #65263; ﺑﺮﻭﺍﻧﮑﺎﻭ ﺩ&#= 65165;ﺷته ﺒﺎﺷﺪ. ﺑﻠﮑﻪ ﺑ= ﺎﻳﺪ ﺑﭙﻴﺮ ﻃﺮﻳﻘﺘ&#= 65264; ﻣﺮﺍﺟﻌﻪ ﮐﻨﺪ&#= 1548;ﺗﺎ ﺑﺎ ﮐﻤﻚ ﺧﺪﺍ ﻭ= ﻗﺘﻰ ﺑﻤﻘﺎﻡ ﺟﺪﻳﺪ&#= 65263;،ﺩﺭ ﻋﻘﻞ ﻭ ﺩﻧﻴﺎﻯ = ﺟﺪﻳﺪﻯ ﺑﺮﺳﺪ،ﺁﻧﮕﺎA= 257; ﺧﻮﺍﻫﺪ ﻓﻬﻤﻴ&#= 65194;، ﮐﻪ چه ﺒﻴﻤﺎﺭ &#= 65169;ﺪﺑﺨﺘﻰ ﺑﻮﺩﻩ،ﮐﻪ ﺑﻘ= 5262;ﻝ ﺩﺭﻭﻳﺶ،ﻣﻦ ﺁ= 5253; ﻧﻴﺴﺘﻢ ﮐﻪ ﻣﻴ&= #65256;ﺎﻣﻰ ﻭ ﻧﺪﺍ ﻣﻴﮑﻨﻰ&= #1548;ﺍﻭ ﻣُﺮﺩ ﻭﺧﺪﺍ ﺍ&#= 65261;ﺭﺍ </spa= n>ﻧﻴﺎﻣﺮﺯﺩ،= ; ﻣﻦ ﮐس ﺩﻳﮕﺮﻯ ﻭ ﺑ&= #65166; ﻧﺎﻡ ﺩﻳﮕﺮﻯ ﻫ&= #65204;ﺘﻢ. ﺧﻠ= ﺎﺻﻪ ﺩﺭ ﻣﺴﺎﺋﻞ ﺭﻭ&= #65165;ﻧﻰ ﻭ ﻋﻠﺎﺝ ﻭﺗﻌﺎ&= #65247;ﻰ ﺩﺍﺩﻥ،ﻫﻴﭻ ﺭ= 5261;ﺷﻰ ﺗﺪﺭﻳﺠﻰ ﻭﻣﺮ&#= 65187;له اﻯ ﻧﺒﺎﻳﺪ &#= 65261;ﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548; ﺯﻳﺮﺍ ﺑﻰ ﻣﻌﻨ&= #65264; ﺍﺳﺖ.ﻭﺑﺎﺯ ﻓﺮ&= #65211;ﺖ ﻃﻠﺎﺋﻰ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﻧﻔس اﺳﺖ،ﮐﻪ A= 197;ﻧﮓ ﻋﻮﺽ ﮐﻨﺪ ﻭﻣﺎ&= #65259;ﻴّﺖ ﻗﺒﻠﻰ ﺧﻮﺩﺭﺍ &= #65187;ﻔﻆ ﮐﻨﺪ. ﺑﻠﮑﻪ ﺑﺎ= ﻳﺪ ﺍﻧﻘﻠﺎﺏ ﻭ ﻋﻘ&= #65168; ﮔﺮﺩ ﻭﺗﻮﺑﻪ ﻧ&= #65212;ﻮﺡ، ﻭ ﻳﻚ ﺑﺎﺭﻩ ﺗﺼ= ﻤﻴﻢ ﺑﮕﻴﺮﺩ.ﮐﻪ ﻣﺮ&= #64402; ﻳﻚ ﺑﺎﺭ ﻭ ﺷﻴﻮ= ﻥ ﻳﻚ ﺑﺎﺭ. ﺑﻘﻮﻝ= ﺣﻀﺮﺕ ﻋﻠﻰّ (ﻃﻮﻝ ﺃﻣ&= #65246;)،ﻳﮑﻰ ﺍﺯ ﺩﻭ ﺩﺷﻤﻦ ﺭ= ﺍﻩ ﺧﺪﺍ ﺍﺳﺖ. ﺑﻔﺮ= ﺩﺍ ﻣﻮﮐﻮﻝ ﮐﺮﺩﻥ &= #65267;ﺎ ﺩﺭ ﺳﻠﻮﻙ ﻗﺴﻤ&= #65176;ﻰ ﺍﺯ ﻋﻠﺎﺝ ﺭﺍ ﺑ= ﻔﺮﺩﺍ ﻣﻮﮐﻮل ﻨﻤﻮﺩ= 5253; ﻳﺎﻫﻤﺎﻥ ﺗﺪﺭ&#= 1617;ﺝ ﻭﻣﺮﺣله اﻯ ﺑA= 262;ﺩﻥ. ﺍﻟﺒﺘﻪ ﺩﺭ ﺑﻴ&= #65252;ﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺻﻠﺎﺡ &= #65169;ﺘﺪﺭﺝ ﻣﻨﺘﻔﻰ ﻧﻴﺴﺖ. = ﺍﻣﺎ ﻣﻄﻠﻘﺎ ﺩﺭ ﺍﻧ&= #65204;ﺎﻧﻬﺎﻯ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻢ&#= 1548; ﺑﺮﺍﻯ ﺍﺻﻠﺎﺡ &= #65191;ﻮﺩ،ﺑﺎﻳﺪ ﺍﻧﻘﻠﺎﺑﻰ ﻭ ﻳ&= #65242; ﺑﺎﺭﻩ ﻋﻤﻞ ﮐﻨ&= #65256;ﺪ. ﻫﻮﻳّﺖ ﻓﮑﺮﻯ &#= 65267;ﺎ ﻧﻔس ﻣﻴﺨﻮﺍﻫ= 5194; ﻭﺿﻊ ﻭ ﺣﺎﻝ ﺧﻮ= ﺩﺭﺍ ﺣﻔﻆ ﮐﻨﺪ. ﺑﺰﺣ= ﻤﺖ ﻣﻰ ﭘﺬﻳﺮﺩ،ﮐ= 5258; ﺣﺎﺿﺮ ﺍﺳﺖ ﺗﺎ = ﺍﺻﻠﺎﺡ ﺷﻮﺩ.ﻭﻟﻰ ﻗﻄﻌ&= #65166; ﻧﻤﻰ ﺧﻮﺍﻫﺪ،= 4400;ﻪ ﺫﺍﺗﺎ ﻋﻮﺽ ﺷﻮ&= #65193;. ﺩﺭ ﻋﻤﻞ ﺑﺎ ﻃﻮ= ﻝ ﺯﻣﺎﻥ،ﺭﻭﺍﻥ</sp= an> </spa= n>ﻓﺮﺻﺖ ﺩﺍﺭʋ= 93; ﺑﻨﻴﺮﻧﮕﻬﺎﺋ= ;ﻰ ﺩﺳﺖ ﺑﺰﻧﺪ. ﮐﻪ= ﻫﻤﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺭ ﻟﺒ&= #65166;س ﺍﺻﻠﺎﺡ ﺷﺪﻩ ﺟ&= #65194;ﻳﺪ ﺣﻔﻆ ﮐﺮﺩﻥ ﺍﺳ&= #65174;. ﺣﻔﻆ ﻣﻘﺎﻡ ﺫﺍ&= #65175;ﻰ،ﻭ ﻫﻤﺎﻥ ﺑﻮﺩﻥ ﺳ&= #65166;ﺑﻖ ﺩﺭ ﻧﻔس،ﻫﻤﺮA= 165;ﻩ ﺑﺎ ﺍﺻﻠﺎﺡ ﻭ ﺑ= ﻬﺒﻮﺩ ﺟﺴﺘﻦ ﻇﺎﻫﺮﻯ&#= 1548; ﺍﺻﻮﻟﺎ ﻋﻤﻠﻰ &= #65169;ﻰ ﻣﻌﻨﻰ ﻭ ﻋﺒث ﻭ = ﺧﻮﺩ ﻓﺮﻳﺒی اﺳﺖ، A= 261; ﺣﺘﻰ ﭘﺰﺷﻚ ﻭ ﺟ= ﺎﻣﻌﻪ ﺭﺍ ﻓﺮﻳﻔﺘﻦ ﺍ&= #65203;ﺖ. ﺑﺎﻳﺪ ﺍﺯ ﺑﻴﺦ = ﻭ ﺑﻦ ﺩﮔﺮﮔﻮﻧﻰ &= #65165;ﻳﺠﺎﺩ ﮐﺮﺩ.<o:p></o:p> = 5235;ﮑﺮ ﺑﻤﻌﻨﻰ ﺑﺮﺗﺮ&#= 1548;ﻏﻴﺮ ﺍﺯ ﻓﮑﺮ ﺑﻤﻌﻨ&= #65264; ﻓﻌﻠﻰ ﺍﺳﺖ.ﻭ ﺟ= ﻤﻊ ﻫﺮ ﺩﻭ ﺑﺎﻫﻢ ﻣ= ﺤﺎﻝ،ﻭ ﺍﮔﺮ ﺟﻤﻊ</s= pan> &#= 65207;ﺪﻧﺪ،ﺑﺎﺯ ﻫﺮ ﺩﻭ ﺩﻭﺑﺎﺭ&= #65257; ﻫﻤﺎﻥ ﻓﮑﺮ ﺣﻘ&= #65268;ﺮ ﺳﺎﺑﻖ ﻫﺴﺘﻨﺪ.&= #65261;لی ﺪﺭ ﺩﮔﺮﮔﻮﻥ ﮐ&= #65198;ﺩﻥ ﺷﺎﻧس اﺯﻧﻮﻉ = 5169;ﺮﺗﺮ ﺷﺪﻥ ﺭﺍ ﻫﻨﻮﺯ = ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﻓﮑﺮ ﺑﻤ= ﻌﻨﻰ ﺫﻫﻦ ﻓﻌﻠﻰ ﺭﺍ&= #1548;ﺑﺎ ﻋﻘل ﺠﺰﺋﻰ ﺻﻠ&#= 65166;ﺣﻴّﺖ ﺩﺧﺎﻟت ﺪﺭﺍﻣ= 5262;ﺭ ﻣﻌﻨﻮﻯ ﺑﺮﺗﺮ &= #65197;ﺍ ﻧﺪﺍﺭﺩ. ﺫﻫﻦ ﺁ= ﻟﻮﺩﻩ ﻫﻢ ﻧﻤﻴﺘﻮﺍﻧ&#= 65194;،ﺩﺭ ﻓﻄﺮﺕ ﺍﻭﻟﻴﻪ &= #65165;ﻧﺴﺎﻥ ﺩﺧﺎﻟﺖ ﮐﻨﺪ. ﻭ= ﺑﻪ ﺁﻥ ﺗﻮجّه ﻨﻤA= 166;ﻳﺪ.چه ﺮﺳﺪ ﺑﺎﻳﻨﮑﻪ &= #65169;ﺨﻮﺍﻫﺪ ﺩﺭ ﻓﮑﺮ ﻣﺮﺍﻗ&= #65170;ﻪ . ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻥ= ; ﻣُﺮﺩﻩ ﺍﺳﺖ،ﮐﻪ ﻣﻴﺨ= 5262;ﺍﻫﺪ ﺧﻮﺩﺭﺍ ﺯﻧﺪﻩ &= #64400;ﻨﺪ،ﻭ ﺍﻳﻦ ﻣﺤﺎﻝ ﺍﺳ&= #65174;. ﻫﻴﭻ ﮐس ﻧﻤﻰ ﺗ&= #65262;ﺍﻧﺪ،ﺧﻮﺩﺵ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ&= #65205; ﺭﺍﻩ ﺣﻞ ﭘﻴﺪﺍ = ﮐﻨﺪ،ﭼﻪ ﺭﺳﺪ ﮐﻪ ﻣﻘﺎﻡ = ﺑﺮﺗﺮ ﮐﺴﺐ ﮐﻨﺪ. ﻭ ﭘﺰ= ;ﺷﻚ ﻭ ﺟﺎﻣﻌﻪ</s= pan> &#= 65261; ﻣﻌﻠﻢ ﻭ ﻣﻠّﺎ،ﻫﺮﮐ= 87; ﮐﻪ ﺍﺧﺘﻴﺎﺭﻯ ﻭ ﻧ&= #65252;ﺎﻳﻨﺪﮔﻰ ﻭ ﺧﻠﺎﻓﺖ ﺍﺯ ﺧ= ﺪﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﻭ ﺻﻠﺎﺣﻴّﺖ ﺍﻟ= 5260;ﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﭼﻨﻴﻦ &= #64400;ﺎﺭﻯ ﺭﺍ ﻫﻢ ﺑﮑﻨﺪ.ﮐ= ﻪ ﻣُﺮﺩﮔﺎﻥ ﺍﮔ= 5198; ﻫﻤﻪ ﺑﺎﻫﻢ ﻣﺘ&= #65188;ﺪ ﺷﻮﻧﺪ،ﻧﻤﻰ ﺗ= 5262;ﺍﻧﻨﺪ ﮐﺴﻰ ﺭﺍ ﺯﻧﺪﻩ = ﮐﻨﻨﺪ. ﺍﻭﻝ ﺑﻬﺘﺮ ﺍﺳ&= #65174;، ﺑﺮﻭﻧﺪ ﭘﻴﺶ ﺧ&= #65194;ﺍ ﻭﺧﻮﺩﺭﺍ ﺯﻧﺪ&#= 65257; ﮐﻨﻨﺪ،ﺷﺎﻳﺪ = 5169;ﺘﻮﺍﻧﻨﺪ ﮐﻪ ﻣُﺮﺩﻩ ﺩﻳ&#= 64405;ﺮﻯ ﺭﺍ ﭼﻮﻥ ﺳﻌﻰ ﭘ= ﻴﺮﺍﻥ ﻃﺮﻳﻘﺖﻫﺎ ﻭﺍ&#= 65261;ﻟﻴﺎﻯ ﺧﺪﺍ ﺯﻧﺪﻩ ﮐﻨ&= #65256;ﺪ. ﻫﺮﮐس ﺍﻳﻦ ﺣﻘ&#= 65268;ﻘﺖ ﺭﺍ ﺩﺭﻙ ﻧﮑﻨﻨ&= #65194;،ﻭ ﻧﺘﻮﺍﻧﻨﺪ ﺗﺼ&#= 65262;ﺭ ﻧﻤﺎﻳﺪ،ﺑﺪﺍA= 255;ﻨﺪ ﮐﻪ ﻣُﺮﺩﻫﺎﻯ &#= 64344;ﻴﺶ ﻧﻴﺴﺖ. ﻭﺍﮔﺮ ﺗ= ﻮﺍﻧﺴﺖ ﺗﺼﻮﺭ ﮐﻨﺪ ﺑﻴ&= #65252;ﺎﺭﻯ ﺍﺳﺖ،ﮐﻪ ﺷﺎﻧ= 587; ﺷﻔﺎ ﻭ ﻧﺠﺎﺕ ﺩ= ﺍﺭﺩ.ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﻭﻣﺴ&#= 65176;ﻌﺪ ﺁﻥ ﺑﺎﺷﺪ. ﺑﺎﻳ= ﻦ ﺩﻟﻴﻞ ﮔﻔته اA= 255;ﺪ ﮐﻪ ﺍﺻﻠﺎﺡ ﺍﻣ&= #65262;ﺭ ﻧﻔس ﻧﺎﮔﻬﺎﻧ= 5264; ﺑﺎﻳﺪ ﺑﺎﺷﺪ، &#= 64380;ﻮﻥ ﻧﻔس ﻣﺤﺘﻮﺍﻯ &#= 64404;ﻮﻧﺎﮔﻮﻥ ﺩﺍﺭﺩ. ﺑﺮﺧﻰ ﺍ= ﺻﻮﻝ ﺑﺮﺗﺮ ﻭ ﺣﺎﮐﻢ = ﺑﺮ ﺩﻳﮕﺮ ﻣﺤﺘﻮﻳ&#= 65166;ﺕ ﻧﻔس ﻫﺴﺘﻨﺪ، = 5261; ﺑﺮﺧﻰ ﭼﻮﻥ ﻓﺮ&= #65261;ﻉ ﺟﻨﺒﻰ ﻭ ﺗﺎﺑﻊ = ﻫﺴﺘﻨﺪ. ﺣﺎﻝ ﻫﺮ ﺍﺻﻠﺎ&= #1581; ﻮﺗﻐﻴﻴﺮﻯ ﺩﺭ &= #65235;ﺮﻭﻉ،ﻫﻴﭻ ﺍﺭﺯﺵﻧﺨﻮﺍﻫ= 5194; ﺩﺍﺷﺖ. ﺑﺨﺼﻮﺹ = ﺍﻳﻨﮑﻪ ﻣﺤﺘﻮﻳﺎﺗﻰ ﮐ&#= 65258; ﻓﺮﻉ ﺩﻳﮕﺮﻯ، &#= 65235;ﻮﺭﺍ ﺟﺎﻯ ﻭﺷﮑﻞ ﺁﻧ&= #65198;ﺍ ﻣﻴﮕﻴﺮﻧﺪ. ﺩﮔ&= #65198;ﮔﻮﻥ </spa= n>ﺍﺻﻮل ﻨﻴﺰ ʃ= 80;ﻮﻥ ﺧﻮﺩ ﺁﻧﻬﺎ ﺑﺎ&= #65247;ﺄﺧﺮﻩ ﻳﻚ ﺍﺻﻞ ﺑﺮﺗﺮ = ﺣﺎﮐﻢ ﺑﺮﺁﻥ ﺍﺻﻮﻝ ﺩ&= #65197; ﺫﻫﻦ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﺩ،ﮐﻪ ﺍﺻﻠﺎﺡ ﻭﺍﻗﻌ&#= 65264; ﺁﻥ ﺧﺪﺍ ﻭﺍﮊﮔ&= #65262;ﻥ ﮐﺮﺩﻥ ﻫﻤﺎﻥ ﺍ&= #65211;ﻞ ﮐﻠّﻰ ﻧﻬﺎﺋﻰ &#= 65195;ﻫﻦ ﺷﺨﺺ ﺍﺳﺖ. ﮐﻪ ﺑ= ;ﺎﺯ ﺍﻳﻦ ﻫﻤﺎﻥ ﻧﻔ&= #65206; ﻭ ﺷﺄﻥ ﻣﻘﺎﻡ ﺗ= ﮑﺎﻣﻠﻰ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺷﺨﺺﺍﺳﺖ. ﮐﺸﺘ&= #65254; ﻧﻔس ﺧﻮﺩ ﺩﺭﺳ&#= 65248;ﻮﻙ،ﻳﻌﻨﻰ ﻭﺍﮊﮔﻮنی اﻳʌ= 54; ﺑﺮﺗﺮﻳﻦ ﺍﺻﻞ ﺣﺎﮐﻢ ﺑﺮ&= #65195;ﻫﻦ ﺷﺨﺺ ﺍﺳﺖ.ﻭ ﺩﺭ= ﻳﺎﻓﺖ ﺍﺻﻠﻰ ﮐﻠّﻰ ﻭ &= #65183;ﺪﻳﺪ ﺍﺯ ﺧﺪﺍ ﺍﺳﺖ.ﻭ= ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ ﻭﺑﺼ&= #65262;ﺭﺕ ﺍﻟﻬﺎﻡ. ﻳﻌﻨﻰ = ﺟﺴﺘﻦ ﻭﺍﻗﻌﻴّﺖ ﻭﺭ= 5261;ﺡ ﻭﻣﻘﺎﻡ ﺟﺪﻳﺪ&#= 65263; ﺩﺭ ﺳﺎﻟﻚ ﻭﺍﺻ&= #65246; ﺍﺳﺖ. ﭘس ﻧﺒﺎﻳ&= #65194; ﺑﻨﺎﻡ ﺗﺰﮐﻴﻪ&#= 1548;ﻋﻤﺮ ﺧﻮﺩﺭﺍ ﺩﺭ ﻓﺮ&= #65261;ﻉ ﺑﮕﺬﺭﺍﻧﻴﻢ ﻭ &= #65251;ﻌﺎﻟﺠﻪ ﺗﺪﺭﻳﺠﻰ ﺭﺍ ﭘ&= #65268;ﺸﻪ ﮔﻴﺮﻳﻢ ﻭﺍلا= 17; ﺑﺎﺯ ﺑﺎﺯﻳﭽﻪ ﻧﻔس &#= 65191;ﻮﺩ ﺷﺪﻩ، ﻭﺣﺘﻰ ﺑ&#= 65166;ﺯﻳچه ﻨﻔس ﺒﻴﻤﺎﺭﺁ= 5191;ﻮﻧﺪ ﺷﺪه اﻳﻢ.ﭼﻪ ﺑ&#= 65194; تر که ما ﺭﻭﺍ᥽= 3; ﮐﺎﻭ ﻭﻳﺎ ﻣﻌﻠﻢ ﺗﺮ&= #65169;ﻴت ﻄﻔﻞ ﺧﻮﺩ ﺑﺎﺷ&= #65250;. ﻣﺤﺘﻮﻳﺎﺕ ﻧﻔ&#= 1587; ﮐﻪ ﺁﻧﻬﺎﺭﺍ ﻓ&= #65198;ﻭﻉ ﺩﺍﻧﺴته اﻳﻢ. = 4380;ﻮﻥ ﺣﺴﺎﺩﺕ ﻭ ﺣﻘﺎ&= #65197;ﺕ،ﺍﻳﻨﻬﺎ ﺧﻮﺩ ﺗﻌﺒﻴﺮﺍ&#= 65173; ﻭ ﺗﻔﺴﻴﺮﺍﺕ ﻧ&= #65236;ﺴﺎﻧﻰ ﺍﺯ ﺍﺻﻮﻝ ﺣﺎﮐ&= #65250; ﻭ ﻧﻔس ﻫﺴﺘﻨﺪ. = ﻳﻌﻨﻰ ﺑﺮﺍﻯ ﺣﻖ ﺟﻠﻮ&= #65257; ﺩﺍﺩﻥ ﺍﺻﻮﻝ ﺧ&= #65262;ﺩ،ﺑﺘﻔﺴﻴﺮʋ= 65;ﺕ ﻭﺗﻮﺟﻴﻬﺎﺕ </spa= n>ﺯﻳﺎﺩﻯ ﺩﺳʋ= 74; ﻣﻴﺰﻧﻴﻢ.ﮐﻪ ﺿﻤﻦ ﺧﻮﺩﻓﺮﻳ&#= 65170;ﻰ،ﺑﺎﺭ ﻧﻔس ﺭﺍ ﺳﻨﮕﻴ&#= 65254; ﺗﺮ ﮐﺮﺩﻥ ﻫﻢ ﻫ= ﺴﺖ. ﻭﺗﺎ ﺯﻣﺎﻧﻰ ﮐ&= #65258; ﺍﺭﺯﺷﻬﺎ ﺩﺭ ﺫ&= #65259;ﻦ،ﻭ ﻋﺎﺩﺕ ﺍﺭﺯﺵ ﮔ&= #65196;ﺍﺭﻯ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺧ&= #65262;ﺩ ﺩﺍﺭﻳﻢ،ﻫﺮ ﺭ= 5261;ﺯ ﺻﻔﺘﻰ ﻓﺮﻋﻰ ﺟ&= #65194;ﻳﺪﻯ ﺑﺮ ﻧﻔس ﺧﻮﺩ ﻣ&= #65264; ﺍﻓﺰﺍﺋﻴﻢ.ﻭ ﺩ&= #65267;ﮕﺮ ﺣﺬﻑ ﻭ ﺍﺻﻠﺎﺡ = ﻫﺮ ﺍﻣﺮﻯ ﻓﺮﻋﻰ ﺩ&= #65197; ﻧﻔس ﻓﺎﻳﺪﻫﺎ= 5263; ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;. ﺍﻣﺎ ﺗﺮﻙ ﺍﻳﻦ = ﻋﺎﺩﺕ،ﺑﺎ ﺗﺮﻙ ﺗﻤﺎﻣﻰ<sp= an dir=3DLTR> </spa= n>ﺍﺻﻮﻝ ﺫﻫﻦ A= 191;ﻮﺩ،ﻣﺎﺭﺍ ﺍﺯ ﺍﻳﻦ ﺗﻮﺟﻴ&= #65260;ﺎﺕ ﺭﻭﺯ ﻣﺮّﻩ ﻫﻢ &= #65255;ﺠﺎﺕ ﻣﻴﺪﻫﺪ. ﺑﺸﺮ ﻫ= ﺮﮔﺰ ﺩﺭ ﻫﺮ ﻣﻘﺎﻣﻴ&= #64401;ﻪ ﺑﻮﺩﻩ،ﻧﺘﻮﺍA= 255;ﺴﺘﻨﺪ ﺍﺯ ( ﻣﻦ ) ﻓﻌﻠﻰ A= 191;ﻮﺩ،ﻭ ﺍﺭﺯﺵ ﮔﺬﺍﺭﻯ &= #65261; ﺗﻔﺴﻴﺮ ﺑﺮﺃﻯ &= #65191;ﻮﺩ ﺩﺳﺖ ﺑﺮﺩﺍﺭﺩ.&= #65251;ﮕﺮ ﺁﻧﻬﺎ که ﺴﻠﻮ= 705; اﻟﻬﻰ ﮐﺮﺩﻩ،A= 261; ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ &= #65169;ﺂﻧﻬﺎ ﮐﻤﻚ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﺯﻳﺮﺍ ﻋﺸﻖ ﺑﺨ&= #65262;ﺩ ﻭ ﺗﺮس ﺟﺎﻫﻞ ﺍ&= #65199; ﻫﺮ ﺃﻣﺮ &#= 65183;ﺪﻳﺪ ﻭﻧﺪﺍﻧﺴته ه= 5;ﻫﻤﻴﺸﻪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #65261; ﻫﺴﺖ ﻭ ﻟﺬﺍ ﺍﺭ= ﺍﺩﻩ ﻣﺮﺩﺍﻧﻪ ﻟﺎﺯ&#= 65249; ﺍﺳﺖ ﮐﻪ ﻳﻚ ﺑﺎ= ﺭﻩ ﻭ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟ= ﻬﻰ،ﺩﺳﺖ ﺑﮑﺎﺭ ﺷﺪ= ;. ﻧﻪ ﺗﻐﻴﻴﺮ ﻧﻮﻉ ﻫ&= #65262;ﻳّﺖ ﻓﮑﺮﻯ،ﻭ ﻳﺎ ﻧ&#= 65262;ﻉ ﻋﺎﺩﺕ ﻧﻔس ﺑﻠ&#= 64401;ﻪ ﺧﻮﺩ ﻓﮑﺮ ﻭﺧﻮ&= #65193; ﻧﻔس ﺭﺍ ﺑﺎﻳﺪ &= #65251;ﺘﻠﺎﺷﻰ ﮐﺮﺩ،ﺗﺎ ﺧﺪﺍ &#= 65197;ﻭﺡ ﺟﺪﻳﺪﻯ ﺟﺎﻧﺸ&#= 65268;ﻦ ﮐﻨﺪ . ﻭ ﺁﻧﻬﺎ ᤨ= 0;ﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺑﻌ&#= 65194; ﺍﺯ ﻣﺘﻠﺎﺷﻰ<sp= an dir=3DLTR> </spa= n>ﺷﺪﻥ ﻧﻔس ﻣʌ= 52;ﮑﻦ ﺍﺳﺖ ﺧﺪﺍ ﻣﻘﺎ&= #65249; ﻭﻧﻔس ﺟﺪﻳﺪﻯ &#= 65255;ﺪﻫﺪ،ﻫﻤﺎﻧ᥶= 4;ﺎﺋﻰ ﻣﺎﻧﺪه اﻧﺪ ﮐ= 5258; ﻣﻦ ﻓﻌﻠﻰ ﺧﻮﺩ&= #65197;ﺍ ﻣﻴﭙﺮﺳﺘﻨﺪ ﻭ &= #65165;ﺯ ﺟﺪﻳﺪ ﻧﺎﺷﻨﺎ&#= 65191;ﺘﻪ ﻣﻴﺘﺮﺳﻨﺪ. ﻭ ﺍ= لاّ ﺍﻧﺴﺎﻥ ﻫﺎ ﺩﺷ&= #65252;ﻦ ﻣﺠﻬﻮﻟﺎﺕ ﺧﻮ&#= 65193; ﻫﺴﺘﻨﺪ. ﻣﺎﺩﺍ&= #65249; ﮐﻪ ﺑﺼﻔﺎﺕ (ﻣﻦ= ) ﺗﻮﺟﻪ ﺩﺍﺭﻳﻢ، ﻧﻪ ﺑ&#= 65192;ﻮﺩ ﻣﻦ، ﻃﺮﻓﺪﺍﺭ &#= 65165;ﺻﻠﺎﺡ ﺗﺪﺭﻳﺠﻰ ﻫﺴﺘ&#= 65268;ﻢ.ﻭ ﺍﮔﺮ ﺑﺨﻮﺩ ﻭﻣ&= #65254; ﺍﺻﻠﻰ،ﻳﺎ ﮊﻧ= 5176;ﻴﻚ ﺭﻭﺣﻰ ﺗﻮﺟّﻪ &#= 64400;ﻨﻴﻢ ﻗﻄﻌﺎ ﺩﮔﺮﮔﻮ&#= 65255;ﻰ ﻧﺎﮔهاﻧﻰ ﻣﻴA= 192;ﻮﺍﻫﺪ،ﺗﺎ ﻓﺮﻳﺐ ﮐﺎﺭﻯ ﻧ&= #65208;ﻮﺩ.ﺁﻧﻮﻗﺖ ﺩﺭ ﺣﺎﻝ ﻓﻨﺎ، &= #65207;ﻬﻮﺩ ﻭﺭﻭﺡ ﺑﺎﻧﻔس &#= 65252;ﻄﻤﺌنّه ﭙﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #65169;ﺎﺧﺎﻣﻮشی اﺳﺖ ﮐﻪ ﺭﻭﺡ ﺑ&= #65268;ﺪﺍﺭ ﻭ ﻓﻌّﺎﻝ ﻭ ﺣﺎ&= #64400;ﻢ ﺑﺮ ﻭﺟﻮﺩ ﻣﺎﺷ&= #65194;ﻩ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﺍ&= #64404;ﺮ ﺭﻭﺡ ﻭ ﻧﻔس ﺟﺪ&= #65267;ﺪﻯ ﺑﭽﻨﻴﻦ ﺳﺎﻟﮑ&#= 65264; ﺩﺭﻓﻨﺎ ﺩﺍﺩﻩ &= #65255;ﺸﻮﺩ، </spa= n>ﺧﻮﺍﻫﺪ ﻣُ᥷= 8;ﺩ. ﻭﻟﻰ ﺍﻳﻦ ﻭﻋﺪ&= #65257; ﺧﺪﺍ ﺍﺳﺖ،ﮐﻪ &#= 65239;ﻮﻝ ﺩﺍﺩﻩ ﮐﻪ ﺣﻖ ﮐ= ﺴﻰ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻧ&= #64405;ﻴﺮﺩ. ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﻋ&= #65252;ﻠﺎ ﺩﺭ ﺳﺮﻧﻮﺷﺘﺶ &= #65227;ﻤﺮﺵ ﻫﻢ ﺑﭙﺎﻳﺎﻥ ﺭ&= #65203;ﻴﺪﻩ ﺑﺎﺷﺪ،ﻭ ﺑﮑﺎ= 5197;ﻣﺎﻯ ﺩﺭ ﻧﺴﺦ ﺟﺪﻳﺪ&= #65263; ﺑﻬﺘﺮﻯ ﻧﻴﺎﺯ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ،ﺗﺎ ﮐﺎ= 5197; ﺗﮑﺎﻣﻞ ﺭﺍ ﺩﻧ&= #65170;ﺎﻝ ﮐﻨﺪ. <o:p></o:p> = 5259;ﺮ ﮔﺎﻩ ﮐﻪ ﮐﺴﻰ ﺻ= ﺎﺩﻗﺎﻧﻪ ﺑﺨﻮﺍﻫﺪ ﺧﻮﺩ&#= 65197;ﺍ ﺍﺻﻠﺎﺡ،ﻭ ﻋﻴ= 5170;ﻰ ﺭﺍ ﺑﺮﻃﺮﻑ ﮐﻨ&= #65194;، ﺁﻧﮕﺎﻩ ﻣﺸﮑﻠ&#= 65264; ﺑﻨﺎﻡ ﺳﺨﺘﻰ<sp= an dir=3DLTR> </spa= n>ﻭﺟﻮﺩ ﻧﺪﺍʋ= 97;ﺩ، ﻭ ﻣﻴﺘﻮﺍﻥ ﺍﻭ&= #65197;ﺍ ﺷﻔﺎ ﻳﺎﻓﺘﻪ ﺑ&= #65194;ﺍﻧﻴﻢ. ﻟﺬﺍ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺑﺮﺍﻯ ﻏﻴﺮ ﻃﺎ&= #65247;ﺒﺎﻥ ﺩﺭ ﺣﮑﻢ ﻣﺤﺎﻝ = ﻭﻣُﺮﺩﻥ ﺍﺳﺖ،ﻭ ﺩﺭﺳﺖ &#= 65259;ﻢ ﻫﺴﺖ . ﻭﻟﻰ ﺑﺮﺍ= ;ﻯ ﻃﺎﻟﺐ ﺁﻥ،ﻋﺸ= 5238; ﺍﺳﺖ ﻭ ﮐﺸﺶ ﻭ ﺷ= ;ﻮﻕ،ﻭ ﺟﺎﺫﺑﻴّﺘﻰ ﺍ= 5199; ﻧﻮﻉ ﺣﺎﻝ، که = 5262;ﻗﺘﻰ ﺑﺸﻬﻮﺩ ﺭﺳﻴﺪ&#= 1548; ﺧﻮﺍﻫﺪ ﮔﻔﺖ،= 5251;ﻦ ﮐﻪ ﻫﻨﻮﺯ ﺳﺨﺘ&= #65264; ﺩﺭ ﮐﺎﺭ ﺧﻮﺩ ﻧ= ﺪﻳﺪه اﻡ.ﺩﺭ ﺣﺎﻟﻴﮑ&#= 65258; ﺳﺮﺍﺳﺮ ﮐﺎﺭ ﺍ&= #65261;ﺭﺍ ﺩﻳﮕﺮﺍﻥ ﺳﺨﺖ &= #65251;ﻴﺪﻳﺪه اﻧﺪ. ﻭ ﻟﺬﺍ ﻣﻮ= ﻟﺎﻧﺎ ﺩﻋﺎ ﻣﻴﮑﻨﺪ،= 4400;ﻪ ﺧﺪﺍﻳﺎ ﺁﺷﻔت= 607; اﻡ ﺁﺷﻔﺘﻪ ﺗﺮ &= #64400;ﻦ. ﮐﻪ ﺩﺭ ﺁﺷﻔﺘﮕ&= #65264; ﺷﻮﻕ ﺁﻣﻴﺰ،ﺳ= 5198;ﺍﺳﺮ ﻋﺸﻖ ﺍﺳت ﻮﻧﻪ &= #65203;ﺨﺘﻰ ﻭ ﺭﻧﺞ.ﺍﻣﺎ ﺍﮔ= ﺮ ﺁﺩﻣﻰ ﻋﺰﻳﺰ ﺩ&= #65197;ﺩﺍﻧﻪ ﻭ ﻟﻮس ﺑﺎﺷﻴﻢ&#= 1548;ﺍﻟﺒﺘﻪ ﻇلمی ﺩﺭ ﮐﺎﺭ = 5255;ﻴﺴﺖ.ﺍﮔﺮﮐﻪ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭ &= #65227;ﺸﻖ ﺑﻨﻔس ﻧﺒﺎﺷﺪ= 548; ﻭ ﭼﻨﻴﻦ ﮐﺎﺭﻫ&= #65166; ﺳﺨﺖ ﺍﺳﺖ،ﻭ ﺣ&#= 65176;ﻰ </spa= n>ﺩﻭ ﻗﺪﻡ ﺑﺮA= 165;ﻯ ﺭﻓﺘن ﺒﺴﺎﻳﻪ &#= 65259;ﻢ ﺑﺮﺍﻯ ﺩﺭﺩﺍﻧ&#= 65258; ﺳﺨﺖ ﻭ ﺭﻧﺞ ﺁﻭ= ﺭ ﺍﺳﺖ. ﭼﻄﻮﺭ ﻣﻴ= ﺸﻮﺩ ﻗﺒﻮﻝ ﮐﺮﺩ،ﮐ= 5258; ﺫﻫﻦ ﺧﻮﺩﺵ،ﻫ= 5198;ﭼﻪ ﺳﺎﺧﺘﻪ ﺧﻮﺩﺵ &= #65259;ﻢ ﺑﺨﻮﺍﻫﺪ ﺁﻧﺮ&#= 65165; ﺩﮔﺮﮔﻮﻥ ﮐﻨﺪ. = ﻧﻴﺎﺯ ﺑﮑﻤﻚ ﺍﻟﻬﻰ ﻭ = ﺍﺭﺍﺩﻩ ﻓﻮﻕ ﺍﺭﺍﺩه ا= 5263; ﻣﻌﻤﻮﻟﻰ ﻧﻔس &#= 65261; ﻫﻤّﺘﻰ ﻋﻈﻴﻢ &#= 65251;ﻴﺨﻮﺍﻫﺪ ﺗﺎ ﺑﺎ ﮐﻤﻚ ﭘﻴ= ﺮ ﻭ ﮐﻤﻚ ﺍﻟﻬﻰ ﺑ= ﺠﺎﺋﻰ ﺑﺮﺳﺪ. ﺍﻳﻦ ﭼﻨ= ﻴﻦ ﺍﻓﺮﺍﺩ ﺑﺎ ﻫﻤ&= #1617;ﺖ ﻫﻴﭻ ﮔﺎﻫﺎﺯ ﺳ&= #65192;ﺘﻰ ﺭﺍﻩ ﻭﮐﺎﺭ ﻧﻨ&= #65166;ﻟﻴﺪه اﻧﺪ.ﺣﺘﻰ ﺁﻧﺮ&#= 65165; ﻧﻴﺰ ﺭﻧج ﻨﻴﺎ&#= 65235;ته اﺎﻧﺪ.ﻭﺑﺮﺍﻯ &#= 65165;ﻳﻦ ﭼﻨﻴﻦ ﺍﻓﺮﺍﺩ&#= 65263; ﺍﺻﻠﺎﺡ ﺗﺪﺭﻳ&#= 65184;ﻰ ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ&#= 1548;ﻭ ﮐﺎﻣﻠﺎ ﺍﻧﻘﻠ&#= 65166;ﺑﻰ ﻭ ﻳﻚ ﺳﺮﻩ،ﮐﺎ&#= 65197; ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﻨﺪ،ﻭ ﻳﻚ ﺷﺒﻪ ﺭﻩ ﺻﺪ= ﺳﺎﻟﻪ ﻣﻴﺮﻭﻧﺪ. ﻣﻬﻢ = ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻓﺮﺩ ﺑ= ﻔﻬﻤﺪ ﻭ ﺑﺨﻮﺍﻫﺪ، ﮐ&#= 65258; ﺧﻮﺩ ﺭﺍ ﭘﺮ ﻋﻴ= ﺐ ﻭ ﻟﺎﺯﻡ ﺑﺎﺻﻠ&= #65166;ﺡ ﻭﺣﺘﻰ ﺩﮔﺮﮔﻮ&#= 65255;ﻰ ﺑﺪﺍﻧﺪ. ﻫﻢ ﺑﺎ= ﻳﺪ ﺑﻨﻔﺮﺕ ﺍﺯ ﻣﻘ&= #65166;ﻡ ﺧﻮﺩ،ﻭ ﻫﻢ ﺑﺎ&#= 65267;ﺪ ﻋﺸﻖ ﺑﻤﻘﺎﻡ ﺑ&= #65198;ﺗﺮ ﺍﺯ ﺧﻮﺩﻣﺎﻥ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻴﻢ.ﮐﻪ ﺑﺎ&= #65199; ﻫﺮ ﺩﻭ ﻳﻚ ﭼﻴﺰ= ﻫﺴﺘﻨﺪ ﻧﻪ ﻣﺘﻀﺎﺩ.ﻭﻧ&= #65252;ﻮﻧﻪ ﺁﻧﺮﺍ ﺩﺭ ﺭﻓﺘ&= #65166;ﺭ ﻋﺸﻖ ﻭﺭﺯﻯ ﻣﺮ&= #65267;ﺪ ﻭﻣﺮﺍﺩ ﺩﺭ ﭘﻴ&= #65198; ﻭ ﻣﻌﻠﻢ ﺧﻮﺩ ﺗ= ﻤﺮﻳﻦ ﻣﻴﮑﻨﻴﻢ . ﻫﻤﻪ= ﺍﻳﻦ ﭘﻴﺮﺍﻥ ﻭ ﺍﻭﻟ&= #65268;ﺎ ﺑﺎﺯ ﻳﮑﻰ ﻫﺴﺘ&= #65256;ﺪ،ﻭ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ= 5191;ﺪﺍ. که هرﭼﻪ ﺍﻳﻦ ﻋﺸ= 5238; ﺑﺒﺎﻟﺎ،ﻭ ﻧﻔ= 5198;ﺕ ﺍﺯ ﻣﻘﺎﻡ ﺧﻮﺩ&= #1548;ﺑﻴﺸﺘﺮ ﻭﻗﻮﻳﺘﺮﺑﺎﺷ= 5194;،ﮐﺎﺭ ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﻭ ﺳﺮﻳﻌﺘﺮ ﻭﺭ&= #65165;ﺣﺖ ﺗﺮ ﻭﺑﺸﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻴﻤﻴﺮﺳﺪ.= 5261;ﻧﻬﺎﻳﺖ ﻋﺸﻖ ﺩﺭ ﺍﻳﻦ ﺗ= ﺰﮐﻴﻪ ﻫﺎ ﺭﺳﻴﺪﻥ ﺑﺸ&= #65260;ﻮﺩ ﻗﺎﺋﻢ ﻭ ﺭﺏّ ﺍ&= #65247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭﻃﺮﻳﻘﺖ ﻭﻟ&#= 65264; ﺍﻟﻬی ﻤﻴﺴّﺮA= 165;ﺳﺖ. ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺩﺭ ﺍﻳﻨﮑﻪ ﺁﻟ&= #65262;ﺩﻩ ﻧﻔس ﻫﺴﺘﻨﺪ ﻳ&#= 64401;ﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ،ﻭﻟA= 264; ﻣﺤﺘﻮﺍﻯ ﺁﻟﻮ&#= 65193;ﮔﻰ ﺍﻓﺮﺍﺩ ﺑﺎﻫﻢ &= #65235;ﺮﻕ ﺩﺍﺭﺩ.ﻭ ﻟﺬﺍ ﻧ= ﻮﻉ ﺁﻟﻮﺩﮔﻰ ﻭ ﺩﺭ&= #65183;ﻪ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65255;ﻔس ﻮﺑﺴﺘﻪ ﺑﻨﻮﻉ &= #65261; ﻣﻘﺪﺍﺭ ﺁﻟﻮﺩ&#= 64404;ﻰ ﻣﺤﺘﻮﻳﺎﺕ ﻧﻔ&#= 1587; ﺍﺳﺖ . ﻫﺮﭼﻪ ﺳﺎ= ;ﻟﻚ ﺟﻮﺍﻧﺘﺮ ﻧﺠﺎ&#= 65173; ﺳﻠﻮکی ﻮ ﺗﺰﮐ= 5268;ﻪ ﺍﻭ ﺁﺳﺎﻥ ﺗﺮ ﻭ= ﺳﺮﻳﻌﺘﺮ ﻭ ﻋﻤﻴﻖ ﺗﺮ ﺍﺳ= ﺖ. ﻭ ﻫﺮﭼﻪ ﺍﻧﺴﺎ&= #65253; ﺩﻳﺮﺗﺮ ﺑﺎﻳﻦ &= #65235;ﮑﺮ ﺑﻴﻔﺘﺪ، ﺑﻘﻮ= 5245; ﭘﻴﺎﻣﺒﺮ،ﺩﻳ@= 405;ﺮ ﻧﺒﺎﻳﺪ ﺑﭽﻬﻞ &= #65203;ﺎﻟﻪ ﻫﺎ ﺍﻣﻴﺪﻭﺍﺭ &= #65169;ﻮﺩ. <o:p></o:p> = 5251;ﻬﻤﺘﺮﻳﻦ ﺍﻳﻦ ﺁﻟﻮﺩﮔﻴ&#= 65260;ﺎ ﺩﻭ ﻗﺴﻤﺖ ﻫﺴﺘ&= #65256;ﺪ.ﻳﮑﻰ ﺩﺍﻧﺴﺘﻪ ﻫﺎﻯ &= #65231;ﻠﻂ ﻭﻣﺰﺍﺣﻢ ﺷﻬﻮ&#= 65193;،ﮐﻪ ﻇﺎﻫﺮﺍ ﺍﻣﺮﻯ &= #65261;ﺟﻮﺩﻯ ﻫﺴﺘﻨﺪ.ﻭ ﺩﻭﻡ = ﺟﻬل ها ﻭﻧﺪﺍﻧﺴت = 7; ها ﮐﻪ ﺷﮑﻞ ﻋﺪ&#= 65251;ﻰ ﺩﺍﺭﻧﺪ. ﻓﻘﻂ ﺑ= ﺮﺧﻰ ﺍﺯ ﺩﺍﻧﺴﺘﻪ ﻫ&= #65166; ﻣﻔﻴﺪ ﺳﻠﻮﻙ ﺍ&= #65255;ﺴﺎﻥ،ﻭ ﺣﺘﻰ ﺑﺮﺧﻰ ﺟﻬ&= #65246; ﻫﺎ ﻣﻔﻴﺪ ﺳﻠﻮ&= #65241; ﻫﺴﺘﻨﺪ. ﺍﻣﺎ ﺁ= ﻥ ﻗﺴﻤﺖ ﺟﻬﻞ،ﮐ= 5258; ﺟﻬﻠﺸﺎﻥ</sp= an> &#= 65191;ﻴﻠﻰ ﺿﺮﺭ ﺩﺍﺭﺩ،ﻫ= 5252;ﺎﻥ ﺍﻣﻮﺭی هستند= ، ﮐﻪ ﻣﺮﺑﻮﻁ ﺑﻌ&= #65166;ﻟﻢ ﺭﻭﺍﻥ ﻭﻣﻘﺎﻡ &= #65255;ﻔس ﺧﻮﺩﻣﺎﻥ،ﻭ ﺍ= 5195;ﻋﺎﻥ ﺑﺂﻟﻮﺩﮔﻰ ﻧﺎ &= #65191;ﻮﺩﺁﮔﺎه ﺨﻮﺩ ﻣﺎ ﺍﺳﺖ. ﺟ= ;ﻬﻞ ﺍﺯ ﻫﺮﭼﻴﺰ ﺩﻳ&= #64405;ﺮ ﺑﻨﻔﻊ ﺳﻠﻮﻙ ﺍ&= #65203;ﺖ. ﺍﻣﺎ ﺟﻬﻞ ﺍﺯ ﻭ= ﺿﻊ ﻓﻌﻠﻰ ﺭﻭﺍﻥ ﻭ&= #65251;ﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ&#= 1548;ﻭ(ﺗﻔﺎﻭﺕ ﺩﺭ ﻋﻘﻞ)ﻭ ﻣﺸﺨ= ّﺼﺎﺕ ﺭﻭﺍﻧﻰ ﻣﺮﺍﺗ&#= 65168; ﺑﻌﺪﻯ ﺑﺎﻟﺎﺗ&#= 65198;،ﻗﺎﺗﻞ ﻭﺍﻗﻌﻰ ﺍﻧﺴﺎ&#= 65253; ﺍﺳﺖ. ﻭﻗﺘﻰ ﺍﻳ= ﻦ ﻣﺴﺄﻟﻪ ﺑﺪﺭﻙ &= #64400;ﺴﻰ ﺭﺳﻴﺪ،ﻭﺍﺯ ﻋ= 5268;ﺐ ﺧﻮﺩﺵ ﺩﺭﺩﻣﻨ&#= 65194; ﺷﺪ،ﺩﻳﮕﺮ ﻫﻤ= 5258; ﭼﻴﺰ ﺑﺮﺍﻯ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺍﻣﺎﺩﻩ &= #65165;ﺳﺖ،ﻭ ﺍﻣﻴﺪ ﺑﺨﺶ ﺑﺎ&= #65207;ﺪ. ﮐﺸﺘﻦ ﻧﻔﺶ ﺑﻴ&= #65242; ﺑﺎﺭﻩ،ﺍﻳﻦ ﺧ= 5194;ﻣﺖ ﻭﻣﻘﺼﺪ ﻭ ﺍﻧﮕ&= #65268;ﺰﻩ ﺭﺍ ﻧﻴﺰ ﺗﺄﻣﻴ&= #65254; ﻣﻴﮑﻨﺪ. ﺍﻣﺎ ﺍ= ﮔﺮ ﺍﻳﻦ ﺩﺭﻙ ﻧﺒﺎ&= #65207;ﺪ،ﻭﻟﻰ ﺑﺎﺯ ﺑﺮﺣﺴﺐ ﺗ&= #65228;ﺎﺭﻑ ﻭ ﺗﻈﺎﻫﺮ،ﻳﺎ &#= 65169;ﺎ ﺍﺭﺍﺩه اﻯ ﺿﻌ= 5268;ﻒ ﺑﺴﻠﻮﻙ ﺑﭙﺮﺩ&#= 65165;ﺯﻧﺪ،ﻫﻔﺘﺎ᥷= 3; ﺳﺎﻝ ﺳﻠﻮﻙ ﻫﻢ = ﻧﺘﻴجه اﻯ ﻧﺨﻮﺍﻫﺪ ﺩ&#= 65165;ﺷﺖ. ﺍﻣﺎ ﺩﺭﺩﻣﻨﺪ</= span> </spa= n>ﺍﺯ ﻣﻘﺎﻡ ﺭA= 261;ﺣﻰ ﺧﻮﺩ ﺷﺎﻳﺪ ﻣﺪ&= #1578; کوﺗﺎﻫﻰ ﻣﺸﻐA= 262;ﻝ ﺳﻠﻮﻙ ﺑﺎﺷﺪ. ﮐ= ﻪ ﻳﻮﺳﻒ ﺑﻌﻨﻮﺍ&#= 65253; ﺳﻤﺒﻮﻝ ﮐﻠّﻰ &#= 65203;ﺎﻟﻚ ﺑﺎ ﺷﺮﺍﻳﻂ ﺍﺳ&= #65174;، ﻫﻔﺖ ﺳﺎﻝ ﺳﻠﻮ&= #65241; ﻭ ﺻﺒﺮ ﺩﺍﺷﺖ ﻭ= ﭼﻪ ﺑﺴﺎ ﮐﺴﺎﻧﻰ ﮐ&= #65258; ﺑﺎ ﻧﮕﺎﻫﻰ ﮐﺎ&= #65197;ﺭﺍ ﺗﻤﺎﻡ ﮐﻨﻨﺪ،= 5165;ﮔﺮ ﺳﺨﺖ ﺗﺮ ﻋﺎﺷﻖ = ﺧﺪﺍ،ﻭ ﺳﺨﺖ ﺗﺮ ﻣﺘﻨﻔ&= #1617;ﺮ ﺍﺯ= ﻣﻘﺎﻡ= ; ﺧﻮﻳﺶ ﺑﻮﺩﻧﺪ. ﻭﻟﻰ ﻧ= ﻪ ﻧﻔﺮﺕ ﺑﻴﻤﺎﺭ&#= 64404;ﻮﻧﻪ ﺍﺯ ﺧﻮﺩ،ﺑﻠﮑ= 5258; ﻃﺎﻟﺐ ﺧﻮﻳﺸﺘ&#= 65254; ﺑﺮﺗﺮ ﺑﺎﺷﺪ .<= /p> ﺍﻳ= ﻦ ﮔﻮﻧﻪ ﻋﺎﺷﻘﺎ&#= 65253; ﺍﺯ ﻧﻔس ﺧﻮﺩ ﺑ&= #65256;ﺎﻡ ﺷﻴﻄﺎﻥ ﻭ ﺍﻫﺮ&= #65267;ﻤﻦ ﻭ ﭘﻠﻴﺪﻯ ﻧﺎﻡ = ﻣﻴﺒﺮﻧﺪ،ﻭﺁA= 197;ﺯﻭﻯ ﻣﺮﮒ ﻧﻔس ﺧﻮﺩ &= #65261; (لا) ﺷﺪﻥ ﻭﺑﻰ ﺧ= ﻮﻳﺸﻰ ﻭ ﻓﻨﺎ ﻫﺴﺘﻨﺪ.= ﻣﺒﺎﺭﺯﻩ ﺳﻠﻮﻙ ﺑﺎﻧﻔس &#= 65259;ﻤﻴﺸﻪ ﮐﺎﺭﻯ ﻓﺮﺩﻯ ﺍ&= #65203;ﺖ،ﻧﻪ ﺍﺻﻠﺎﺣﻰ ﺩﺳﺘ&#= 65258; ﺟﻤﻌﻰ . ﺍﺻﻠﺎﺡ= ﺟﺎﻣﻌﻪ،ﺑﻌﺪ ﺍﺯ ﺍﺻﻠﺎﺡ ﻳﮑ&= #65166;ﻳﻚ ﺍﻓﺮﺍﺩ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﺪ. ﺗﺎ ﻳﮑﺎﻳﻚ ﺍﻓ&= #65198;ﺍﺩ ﺟﺎﻣﻌﻪ ﻣثلا A= 169;ﺎ ﺳﻮﺍﺩ ﻧﺸﻮﻧﺪ&#= 1548;ﺍﻧﺘﻈﺎﺭ ﮐﻤﺎﻝ ﻭ ﻓﺮﻫﻨ&= #64405;ﻰ ﻋﺎﻟﻰ ﻭ ﺗﻤﺪﻧ&= #1617;ﻰ ﻭﺍﻗﻌﻰ ﺩﺭ ﺟﺎ&= #65251;ﻌﻪ ﻧﻴﺴﺖ. ﺍﻓﺮﺍﺩ = ﺑﺸﺮ ﺑﺎ ﺍﻳﻨﮑﻪ ﺩﺭ = ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻫﺴﺘﻨﺪ&#= 1548;ﻭ ﺑﻬﻢ ﻧﻴﺎﺯﻣﻨ&#= 65194; ﻭ ﻣﺮﺑﻮﻁ،ﺑﺎ= 5199; ﺑﺎﻳﺪ ﻳﮑﺎﻳﻚ &= #65169;ﺘﺰﮐﻴﻪ ﻧﻔس ﺑﭙﺮﺩﺍﺯ= 5255;ﺪ . ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺗ᥾= 2;ﻓﻴﻖ ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨ&= #65248;ﻖ،ﺍﻟﺒﺘﻪ ﺑﺪﻳﮕﺮﺍﻥ ﮐﻤ&#= 65242; ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ.&= #65261;ﻟﻰ ﺑﺎﺯ ﻳﮑﻰ ﻳﮑﻰ = ﻧﻪ ﮔﺮﻭﻫﻰ. ﻣﺠﺎﻟ&= #1587; ﺧﻄﺎﺑﻪ ﻭ ﺳﺨﻨ&= #65198;ﺍﻧﻰ ﻫﺎﻯ ﻋﺮﻓﺎﻧﻰ &= #65261;ﺩﻳﻨﻰ ﻧﻴﺰ ﺩﺭﮐﻠّﻴ= 5166;ﺕ، ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﺑ&= #65154;ﻥ ﻧﻴﺎﺯ ﺩﺍﺭﻧﺪ&#= 1548;ﻭﺍﮔﺮ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺑﺎﺷﺪ ﻣﻔﻴﺪ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﺍلاّ ﻫﺮ ﻓﺮ= 5193; ﺑﺎﻳﺪ ﻧﺰﺩ ﭘﻴ&= #65198; ﺧﻮﺩ،ﺷﺮﺍﻳﻂ = 5191;ﺎﺹ ﺧﻮﺩﺭﺍ ﻣﻄﺮﺡ &= #64400;ﻨﺪ. ﻭﻧﺴﺨﻪ ﺧﺎﺹ ﻭ = ﺷﻔﺎ ﺑﺨﺶ ﺩﺭﻳﺎﻓﺖ &= #65255;ﻤﺎﻳﺪ. ﻭ ﺣﺘﻰ ﺍﻋﻤﺎﻝ = ﻭ ﻋﺒﺎﺩﺍﺕ ﺧﺎﺹ&#= 1548;ﻭﻣﻨﺎﺳﺐ ﺣﺎﻝ ﺧﻮﺩ ﺍﺯ ﺍ= ﺳﺘﺎﺩ ﺑﻴﺎﻣﻮﺯﺩ.ﮐﻪ &= #64344;ﻴﺎﻣﺒﺮ ﮔﻔﺖ، ﻧﻤﺎﺯ ﺭ&#= 65165; ﺁﻧﻄﻮﺭ ﮐﻪ ﺑﺸ&= #65252;ﺎ ﻣﻰ ﺁﻣﻮﺯﻧﺪ ﺍ&= #65255;ﺠﺎﻡ ﺑﺪﻫﻴﺪ. ﺧﻮﺩﺁ&= #65251;ﻮﺯﻯ ﻭ ﺁﻣﻮﺯﺵ ﺩﺳﺘ&= #65258; ﺟﻤﻌﻰ ﻭ ﺁﻣﻮﺯ&= #65207;ﻬﺎی ﺘﺎﺭﻳﺨﻰ ﻃﺒﻖ &= #65165;ﺣﮑﺎﻡ ﻭ ﻗﻮﺍﺭﻩ ﻫﺎﻯ = ﮐﻠّﻰ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔ&= #65264; ﺩﺭ ﮐﺎﺭ ﻧﻔس ﻭ = ﻋﻠﺎﺝ ﺁﻥ= ﻣﻌﻨﻰ= ; ﻧﺪﺍﺭﺩ. ﺍﺻﻮﻟﺎ ﺑﻘﻮﻝ &= #65165;ﺑﻦ ﺳﻴﻨﺎ ﺩﺭﮔﺎﻩ &= #65191;ﺪﺍ ﺟﺎﻳﮕﺎﻫﻰ ﺍﺳ&#= 65174;،ﮐﻪ ﻳﮑﻰ ﻳﮑﻰ ﺑﺎﻳ&= #65194; ﺭﻓﺖ ﻭ ﻭﺍﺭﺩ ﺷ= ﺪ. ﺁﻧﻬﻢ ﺑﻌﺪ ﺍﺯ = ﮐﻤﺎﻝ ﻟﺎﺯﻡ،ﻭ ﺗﺮﺗ= 5268;ﺐ ﻭ ﻣﺮﺍﺣﻞ ﺁﻥ ﺷ= ﻔﺎﻋﺖ ﮔﺮﻭﻫﻰ ﻣﻌﻨﻰ &= #65255;ﺪﺍﺭﺩ.ﻣﮕﺮ ﻳﮑﺎﻳﻚ ﺍﻓﺮﺍ&#= 65193;،که ﺸﺨﺼﺎ ﺍﺯ ﺷﻔﻴ&= #65226; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ &= #65207;ﻔﺎﻋﺖ ﺟﻮﺋﻰ ﻭﻭﺍﺳﻄ&#= 64405;ﻰ ﻧﺠﺎﺕ ﺑﻴﺎﺑﺪ. = ﻫﺮ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻠ&#= 65264; ﮐﻪ ﺑﻴﺸﺘﺮ ﭼﻨ&= #65268;ﻦ ﮐﻨﺪ،ﻭﻭﺍﺳﻄ@= 405;ﻰ ﺷﻬﻮﺩﻯ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ،ﺷﻔﻴﻊ ﺗﺮ ﺍﺳﺖ.<o:p></o:p> = 5191;ﻮﺍﻧﺪﻥ ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﺑ&= #65198;ﺍﻯ ﺗﻮ،ﻫﺮﮔﺰ ﻧﺠ= 5166;ﺗﻰ ﻫﻤﺮﺍﻩ ﻧﺪﺍﺭ&#= 65193;.ﻭ ﻫﺪﻓﻬﻢ ﺗﻨﻬﺎ &= #65193;ﺍﺩﻥ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65261; ﻟﺰﻭﻡ ﺳﻠﻮﻙ ﺷ&= #65192;ﺼﻰ،ﻭ ﺑﺎ ﺭﻭﺵ ﺷﻬﻮﺩ&= #65263; ﻣﺤﻤﺪﻯ ﺍﺳﺖ.ﮐ&= #65258; ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺁ&= #65253; ﻧﺰﺩ ﺍﺳﺘﺎﺩ ﻣ&= #65198;ﺑﻮﻃﻪ،ﻭ ﭘﻴﺮ ﻣﻌﺮﻓﻰ ﺷ&= #65194;ﻩ ﺧﺪﺍ ﺭﻓﺖ.ﻭ ﺍﺳ= ﺘﺎﺩ ﻧﻴﺰ ﺧﻮﺩ ﺩﺳﺘ&= #65262;ﺭ ﺗﻌﻠﻴﻢ ﺳﺎﻟک &#= 65198;ﺍ ﺍﺯ ﺧﺪﺍ ﻣﻴﮕﻴ&= #65198;ﺩ. ﺑﺎﻳﺪ ﺍﺳﺘﺎﺩ &= #65261; ﭘﻴﺮ ﺧﻮﺩﺭﺍ ﻧ&= #65268;ﺰ،ﺗﻮ ﺍﺯ ﺧﺪﺍ ﺑﻄﻠﺒ&= #65264;،ﻧﻪ ﺧﻮﺩ ﻫﺮﮐسی ﺮ= 5165; ﮐﻪ ﺑﺨﻮﺍﻫﻰ ﺍ&= #65255;ﺘﺨﺎﺏ ﮐﻨﻰ،ﮐﻪ ﺑﺎﺯ &#= 65169;ﺎﺯﻯ ﻧﻔس ﺧﻮﺍﻫﺪ ﺑ&#= 65262;ﺩ. ﺗﺒﻠﻴﻐﺎﺕ ﺁﻧ&#= 64381;ﻪ ﺩﻧﻴﻮﻯ ﺑﺎﺷﺪ&#= 1548;ﭼﻮﻥ ﺗﺒﻠﻴﻐﺎﺕ ﺳﻴ&#= 65166;ﺳﻰ ﻭ ﺣﺰﺑﻰ،ﺳﺮﺍ= 5203;ﺮ ﮐﺎﺭﻣﺎﺳﺎﺯﺍ= 5203;ﺖ،ﻭ ﺍﻧﺤﺮﺍﻑ ﺑﻴﺸ&#= 65176;ﺮ ﻧﻔس ﺍﻣﺎ ﺍﮔﺮ &= #65175;ﺒﻠﻴﻐﺎﺕ ﻋﺮﻓﺎﻧﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﻭ ﺩﻳن سلوکی ᥴ= 9;ﺎﺷﺪ ﺗﺎ ﺣﺪﻭﺩ ﺩﺭﻙ = ﺩﺍﺩﻥ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺩﺭﺳﺖ ﺍ&= #65203;ﺖ. ﺑﻴﺶ ﺍﺯ ﺁﻥ ﺑﺎ= ﺯ ﺣﺠﺎﺏ ﺍﻋﻈﻢ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﻧﺒﺎﻳﺪ ﻓ= ﻴﻠﺴﻮﻓﻰ ﻋﺎﺭﻑ ﺷﺪ،ﻭﻟ= 5264; ﻣﻴﺘﻮﺍﻥ ﺑﻌﺪ&#= 65165; ﻋﺎﺭﻓﻰ ﻓﻴﻠﺴ&#= 65262;ﻑ ﮔﺮﺩﻳﺪ. ﺍﻭﻝ ﻋ= ﺎﺭﻑ ﺷﻮ ﻭ ﺷﺎﻫﺪ،ﺑ&#= 65228;ﺪ ﻓﻴﻠﺴﻮﻑ ﻫﻢ ﻫ&= #65204;ﺘﻰ . ﺍﺻﻞ ﺗﺒﻠﻴﻐﺎ= ﺕ ﺭﺍ ﻧﻤﻴﺘﻮﺍﻥ &= #65193;ﺭﺳﺖ ﻭ ﻏﻠﻂ ﺧﻮﺍﻧﺪ = . ﺍﻳﻦ ﻧﻔس ﻣﺎ ﺍﺳﺖ،= 4400;ﻪ ﭼﻪ ﺗﺒﻠﻴﻐﺎﺗ&#= 65264; ﺭﺍ ﺧﻮﺵ ﺩﺍﺭﺩ.= ﺑﺎﻳﺪ ﺁﻧﺮﺍ کشت ،ﺗʋ= 66; ﺍﺯ ﻫﺮﺯﻩ ﮔﻮﺋﻴﻬ&#= 65166; ﺷﻨﮕﻮﻝ ﻭﻣﺴﺖ &= #65261; ﻫﻴﺴﺘﺮﻳﻚ ﻧﺸ&#= 65194;. ﻧﺒﺎﻳﺪ ﺑﻬﺮ ﮐ&= #1587; ﻭﻧﺎﮐﺴﻰ ﺩﻟﺒ&#= 65166;ﺧﺖ ﻭﺗﺴﻠﻴﻢ ﺁﻧﻬ&#= 65166; ﺷﺪ. ﺑﺎﻳﺪ ﺍﺯ ﺯ= ;ﻣﻴﻨﻪ ﺗﮑﺎﻣﻞ ﺟﻮﺋﻰ &= #65235;ﮑﺮ ﮐﺮﺩ.ﻭﺣﺘﻤﺎ ﺑ&= #65166; ﭘﻴﺮ ﺭﻩ ﺭﻓﺘﻪ = ﻣﺸﻮﺭﺕ ﮐﺮﺩ. ﻧﻈﻢ ﺟﺎﻣ= ﻌﻪ ﻭ ﻣﻘﺮﺭﺍﺕ ﺁﻥ&= #1548;ﺍﻟﺒﺘﻪ ﺩﺭ ﺳﻄﺢ ﺯﻧﺪﮔ&= #65264; ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻣ&= #65236;ﻴﺪ ﻭﻟﺎﺯﻡ ﺍﺳﺖ،= 5261;ﻟﻰ ﺁﻧﻬﺎ ﻫﻤﻪ ﭼﻴ&= #65200; </spa= n>ﻧﻴﺴﺘﻨﺪ،ﮐ= ;ﻪ ﺑﺂﻥ ﺩﻝ ﺧﻮﺵ ﮐ= ﻨﻴﻢ،ﻭ ﺩﺭ ﻃﻠﺴﻢ ﺳﻄﺢ = ﻋﻘﻞ ﻭ ﻓﺮﻫﻨﮓ ﺟﻤﻌ&= #65264; ﺍﺳﻴﺮ ﺑﻤﺎﻧﻴ&#= 65250;. ﻭﺑﺎﺯﻳﭽﻪ ﺁﺧ&#= 65262;ﻧﺪﻫﺎﻳﺎ ﺳﻴﺎﺳﺘﻤﺪﺍﺭ= 5165;ﻥ ﺷﻮﻳﻢ. ﺑﺎﻳﺪ ﺍ= ﺣﺴﺎس ﻣﺴﺌﻮﻟﻴّﺖ ﺍ= 5199; ﻟﺤﺎﻅ ﺁﻳﻨﺪﻩ &= #65191;ﻮﺩ ﺩﺭ ﺑﺮﺍﺑﺮ ﺑﺮ&= #65175;ﺮﻫﺎ را ﺑﮑﻨﻴﻢ.ﻧﻪ &#= 64404;ﺮﻓﺘﺎﺭ ﺗﻌﻬّﺪﺍﺕ ﻣﺮ= 5169;ﻮﻃﻪ ﺑﮕﺬﺷﺘﻪ،ﻭﻳA= 166; ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﻢ = ﻃﺮﺍﺯﺍﻥ ﺧﻮﺩ ﺩﺭ ﺟﺎﻣﻌ&= #65258; ﺑﺎﺷﻴﻢ. ﻣﺴ= ﺌﻮﻟﻴّﺖ ﻫﺎﻯ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﻭ ﺣﺮﻓﻬﺎﻯ ﻭﮔ&= #65198;ﻭﻫﻰ،ﺩﺭ ﺣﺪﻭﺩ ﺍﺧﻠﺎﻕ &= #65183;ﻤﻌﻰ ﻭ ﺁﺭﺍﻣﺶ ﺯﻧﺪ&= #64404;ﻰﺑﺎ ﺁﻧﻬﺎ ﺷﺎﻳﺪ ﻣ&= #65228;ﻘﻮﻝ ﺑﺎﺷﺪ،ﺑﺸﺮﻁ = 5165;ﻳﻨﮑﻪ ﻧﻮﻉ ﺗﻌﻬّﺪ،A= 261; ﮔﺮﻭﻩ ﻣﻮﺭﺩ ﺗ&= #65228;ﻬّﺪ ﺧﻮﺩ، ﻳﺎﺭﻯ ﺩ&#= 65259;ﻨﺪﻩ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﻣﺎ ﺑﺎﺷﺪ.ﻧﻪ ﺗ= ﻌﻬﺪ ﺑﺨﻮﺩﺧﻮﺍﻫﺎ= 5255;ﻰ ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﻣﺎﺭﺍ ﺑﮕﺎﺭﻯ &= #65187;ﻤﻞ ﻭﻧﻘﻞ ﺧﻮﺩﺷﺎ&#= 65253; ﺑﺒﻨﺪﻧﺪ. ﻣﺴﺌ&= #65262;ﻟﻴّﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﺑﺎ&= #65247;ﺎﺗﺮﻫﺎ ﺗﺎ ﺧﺪﺍ،ﺍﺯ ﻟ&#= 65188;ﺎﻅ ﻣﻘﺎﻣﺎﺕ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺍﺳﺖ . ﭼﻪ ﺍﻳﻦ ᥽= 1;ﺮﺍﺗﺐ ﺑﺎ ﻧﺎﻡ ﺍﻧﺴﺎ&= #65255;ﻰ ﻭﺳﻠﻮﻙ ﻭﺗﮑﺎ&#= 65251;ﻠﻰ، ﻫﻤﻪ ﻳﻚ ﺣﻘﻴﻘ&= #65174; ﻫﺴﺘﻨﺪ،ﻳﺎ ﺍ= 5203;ﺎﻣﻰ ﻣﺨﺘﻠﻒ.ﻣﺴﺌﻮ&#= 65247;ﻴّﺖ ﻓﻄﺮﻯ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﺧﺪﺍ،ﻭ ﻋﺪﺍﻟ= 578; ﺪﺍﺭﻳﻢ، ﻭﻣﺴ= 5164;ﻮﻟﻴّﺖ ﺟﺰﺋﻰ ﻃﺒﻖ ﻧﻴ&= #65166;ﺯ ﺟﺎﻣﻌﻪ ﻭ ﻣﺤﻴ&= #65218;،ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻣﺴ&#= 65164;ﻮﻟﻴّﺘﻰ ﺳﻠﻮﮐﻰ ﺩﺍﺭﻳ&#= 65250; ﮐﻪ ﺗﺎ ﻭﻗﺘﻰ ﮐ= ﻪ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﻧﺮﺳﻴﺪه ایم ʋ= 93;ﺳﺖ ﺍﺯ ﺭﺍﻩ ﺳﻠﻮﻙ = ﻭ ﺍﻃﺎﻋﺖ ﺍﺯﻣﻌ&#= 65248;ّﻤﻴﻦ ﺧﻮﺩ ﺑﺮ ﻧﺪﺍﺭ&= #65267;ﻢ. ﻣﺴﺌﻮﻟﻴّﺖ ﺑ= 5166;ﻳﺪ ﺩﺍﻭﻃﻠﺒﺎﻧﻪ &#= 65261; ﻗﻠﺒﻰ،ﻭ ﺑﻌﺪ &#= 65165;ﺯ ﺍﺩﺭﺍﻙ ﻟﺎﺯﻡ &= #65169;ﺎﺷﺪ. ﻧﻪ ﻧﺘﻴﺠﻪ ﻓﺸ&= #65166;ﺭ ﻭﺗﺮس ﻭ ﻃﻤﻊ ﻭ = ﺧﻄﺮ،ﮐﻪ ﺑﻘﻮﻝ ﻋﻠﻰّ،A= 191;ﺪﺍﺭﺍ ﻧﻪ ﺍﺯ ﺗﺮس ﺟﻬ&= #65256;م ﻭ ﻧﻪ ﺑﻄﻤﻊ ﺑﻬ= ﺶت ﻣﻰ ﭘﺮﺳﺘﻢ. ﺑﻠ= ﮑﻪ نوﺭﺍ ﺷﺎﻳﺴﺘA= 258; ﺩﻳﺪﻡ،ﻭ ﻃﺎﻟ= 5168; ﺍﻭ. ﻋﻠﻰّ ﺧﺪﺍ = ﺭﺍ ﺑﺸﻬﻮﺩ &#= 65219;ﻠﺒﻴﺪ ﻭ ﻋﺒﺎﺩﺕ ﮐﺮﺩ.= ﮐﻪ ﺑﻘﻮﻝ ﺍﻭ،ﺍﮔ= 5198; ﺧﺪﺍ ﺭﺍ ﻧﻤﻴﺪ&= #65267;ﻢ ﺍﻭﺭﺍ ﭘﺮﺳﺘﺶ &= #65255;ﻤﻰ ﮐﺮﺩﻡ.ﻭﻟﻰ ﻧﻪ = ﺑﺎ ﭼﺸﻢ ﺟﺴﻢ،ﺑﻠ= 4401;ﻪ ﺑﺎ ﭼﺸﻢ ﺩﻝ.ﻭﻟ= ﻰ ﺑﺎﺯ ﻧﻪ ﺑﺎ ﭼﺸ= ﻢ ﺫﻫﻦ ﻭ ﻋﻘﻞ ﻭﻣ= ﻨﻄﻖ. ﻫﻤﻪ ﺑﺮ ﺍﻳﻦ ﺍ= ﺳﺎس ﺍﺳﺖ،ﮐﻪ ﺑﺎﻳ= 5194; ﺑﺎ ﺗﺰﮐﻴﻪ ﻭ ﻋ= ﺒﺎﺩﺕ ﺑﺸﻬﻮﺩ ﻗﺎﺋم الگوی کمال نوع بشر ﺭﺳﻴﺪ= ;، ﻭﻣﺮﺍﺣﻞ ﻗﺒﻠ&#= 65264; ﺭﺍ،ﺑﺎ ﺷﻬﻮﺩ &#= 65251;ﺮﺍﺗﺐ ﻭﺍﺳﻄﻪ،ﮐﻪ ﺍ= 5199; ﭘﻴﺮ ﺩﺭ &#= 65251;ﻘﺎﻡ ﺣﺴﻴﻨﻰ ﺩﺭ ﺭﻭ&= #65205; ﺷﻬﻮﺩﻣﺤﻤﺪﻯ &#= 65207;ﺮﻭع ﻤﻴﺸﻮﺩ،ﺑﻤﺮA= 165;ﺗب ﺒﻌﺪﻯ ﭘﻨﺞ ﺗﻦ = ﺁﻝ ﻋﺒﺎ ﺩﺭ ﺣﺪﻳث &= #64400;ﺴﺎ ﺑﺸﻬﻮﺩ ﺭﺏّ ﻣ&#= 65188;ﻤﺪ ﻭ ﺭﺏّ ﺍﻟﻨﻮﻉ &= #65169;ﺸﺮی ﻤﻴﺮﺳﻴﻢ. ﻭ ﺳﻠ= ﻮﻙ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺗﻤﺎﻡ ﺧﻮﺍﻫﺪ &= #65207;ﺪ، ﺗﺎ ﺩﺭ ﻣﺮﺍﺣﻞ = ﺑﻌﺪﻯ ﻓﻮﻕ ﺑﺸﺮﻯ،ﭼ= 5258; ﭼﻴﺰﻫﺎﺋﻰ ﻭﭼ&#= 65258; ﻭﻇﺎﻳﻔﻰ ﻭﭼﻪ &= #65251;ﺮﺍﺗﺐ ﻭﭼﻪ ﭘﺎﺩﺍﺷﻬ&#= 65166;ﺋﻰ ﺑﺎﺷﺪ.ﮐﻪ ﻋﻘﻞ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ </spa= n>ﺑﺮﺍﺑﺮ ﻋﻘʌ= 46; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻋﺰ= ﻳﺰﻡ ﺍﻳﻦ ﺗﻌﺎﺭﻑ ﻧ&= #65268;ﺴﺖ ﮐﻪ ﻣﻴﮑﻨﻢ،ﻭ &#= 65235;ﺮﻳﺒﺖ ﻫﻢ ﻧﻤﻴﺪﻫﻢ. ﺍ= ﻟﺒﺘﻪ ﺗﻮﺭﺍ ﻧﻴﺰ ﺻﺪ = ﺩﺭ ﺻﺪ ﺁﺯﺍﺩ ﻣﻰ ﮔ= ﺬﺍﺭﻡ. ﻭﻟﻰ ﺑﺪﺍﻥ،ﮐ= 5258; ﺟﺰ ﺭﺍﻩ ﺷﻬﻮﺩ&= #65263; ﻃﺮﻳﻘﺖ ﺍﻟﻬﻰ &= #65175;ﺎﺯﻩ ﺗﺮ ﻭ ﺑﺮﺗﺮ ﻭﻟ= ﺎﻳﺖ ﻣﺤﻤﺪﻯ، ﻫﻨﻮ= 5199; ﺭﺍﻩ ﻫﺎﻯ ﺑﺮﺗ&= #65198;ﻯ ﻭ ﻋﻤﻴﻖ ﺗﺮ ﻭ ﺁ= ;ﺳﺎﻥ ﺗﺮ ﻭ ﻋﺎﻗﻠﺎﻧ&= #65258; ﺗﺮﻯ ﻣﻨﻄﻘﻰ ﺗ&= #65198; ﺧﻠﻖ ﻧﮑﺮﺩﻩ ﺍ&= #65203;ﺖ. ﻳﻮﮔﺎ ﻭ ﻫﺮ ﻃﺮ= ﻳﻘﺘﻰ ﺩﻳﮕﺮ ﺩﺭ ﺣﻘﺎ&= #65255;ﻴّﺖ ﺧﻮﺩ ﺣﺪﻭﺩﻯ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﻓﺎﺻﻠﻪ ﺁﻥ ﺑﺎ = ﻣﺮﺯﻫﺎﻯ ﺷﻬﻮﺩ ﻣﺤﻤﺪﻯ&#= 1548;ﺍﺯ ﺯﻣﻴﻦ ﺗﺎ ﺁﺳﻤ&= #65166;ﻥ ﺍﺳﺖ. ﻣﻦ ﺗﺒﻠﻴ= ﻎ ﻧﻤﻰ ﮐﻨﻢ،ﻭﺍ= 4404;ﺮ ﻫﻢ ﻣﺴﻠﻤﺎن ﺴ&#= 65248;ﻮﮐﻰ ﻭﺣﺘﻰ ﺧﺪﺍ ﺷﻨ&= #65166;ﺵ ﻫﻢ ﻧﺒﺎﺷﻰ ﮐﺎ&= #65197;ﻯ ﻧﺪﺍﺭﻡ،ﺧﻮﺩ = 5251;ﺴﺌﻮﻝ ﺧﻮﺩ ﻫﺴﺘﻰ. ﺍﻣ= ﺎ ﻣﻦ ﺗﺒﻠﻴﻎ ﻭ ﺍ= ﺑﻠﺎﻍ ﺣﻘﻴﻘﺖ ﻣﻰ ﮐﻨ&= #65250; . ﺁﻧﻘﺪﺭ ﺧﻮﺍﺳ= ﺘﻢ ﺗﺎ= ﺧﺪﺍ ᥸= 3;ﺮ ﻧﺦ ﺭﺍ ﺑﻤﻦ ﺩﺍ= ﺩ، ﻭﺁﻧﻘﺪﺭ ﺻﻴﺮ &= #64400;ﺮﺩﻡ ﻭ ﮐﺸﻴﺪﻡ،ﻭ ﻫ&#= 65198;ﭼﻪ ﮐﻪ ﮐﺸﻴﺪﻡ،ﺗ= 5166; ﺑﻨﻬﺎﻳﺖ ﺍﻳﻦ &= #65255;ﺦ </spa= n>ﺭﺳﻴﺪﻡ. ﺷﻬA= 262;ﺩ ﻗﺎﺋﻢ ﻭ ﺭﺏّ ﺍ&= #65247;ﻨﻮﻉ ﺑﺸﺮﻯ،ﺑﺎ ﭼﻪ &#= 65165;ﺣﻮﺍﻟﻰ ﻭﭼﻪ ﺑﺸﺎﺭﺍﺗ&#= 65264; ﻭ ﭼﻪ ﺷﻬﻮﺩﻫﺎ&= #65163;ﻰ،ﻭﭼﻪ ﻣﺠﺎﻟﺴﻰ ﮐﻪ ﻭ&= #65165;ﻗﻌﺎ ﺍﻓﺴﺎنه اﻯ ﺍA= 203;ﺖ.ﻭ ﺑﺮﺍﻯ ﻏﻴﺮ ﺷﺎ&= #65259;ﺪﺍﻥ ﺁﻥ ﺍﻟﺒﺘﻪ ﺑﺎ&= #65261;ﺭ ﻧﺸﺪﻧﻰ ﺍﺳﺖ.ﺑ&= #65166;ﻳﺪ ﺩﻳﺪ ﻧﻪ ﮐﻪ ﻓﻘ= ﻂ ﺷﻨﻴﺪ، &#= 64400;ﻪ ﺷﻨﻴﺪﻥ ﮐﻰ ﺑﻮ&= #65193; ﻣﺎﻧﻨﺪ ﺩﻳﺪﻥ &= #1567; </spa= n><o:p></o:p> <o:p> </o:p> <o:p> </o:p> <o:p> </o:p> <o:p> </o:p> <span lang=3DFA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times New = Roman","serif"; mso-ascii-theme-font:major-bidi;mso-fareast-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-theme-font:major-bidi;mso-ansi-lan= guage: EN-US;mso-fareast-language:EN-US;mso-bidi-language:FA'> <span lang=3DFA dir=3DRTL style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> <o:p> </o:p></sp= an> <a name=3DM068>M068</a> </spa= n><o:p></o:p> = ژنتیک روحی یا ذات و فطرت <o:p></o:p> = 5259;ﻤﭽﻨﺎﻥ ﺍﻧﺴﺎﻥ ﺍﺯ ﺟﻤ&= #65248;ﻪ ﺣﻴﻮﺍﻧﺎﺕ ﺍﺳ&#= 65174;، ولی ﺑﺨﺎﻃﺮ ﻋA= 240;ﻞ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑ&= #65268;ﺸﺘﺮ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻋ&#= 65264; ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﺎﻧﻰ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264;،ﻗﺎﺩﺭ ﺑﺎﺳﺘﻔﺎﺩﻩ ﺍ&#= 65199; ﺃﺻﻞ ﺁﺯﺍﺩﻯ ﻋ&= #65252;ﻞ ﻭ ﺍﺧﺘﻴﺎﺭ ﺍﺳ&= #65174;. ﮐﻪ ﺧﻮﺩ ﻧﺎشی اﺯ ﮐﺮﺍﻣﺖ الهی ﺑﺎﻟﻔﻌ᥼= 6; </spa= n>ﻭ ﺑﺎﻟﻘﻮّ᥽= 7; ﻭﺑﻬﺸﺖ ﻣﻮﻋﻮﺩ الهی در ﺗﻮﻟﺪ ﭘﻴﺸ= 5268;ﻦ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﺯ&= #65267;ﺮﺍ باﻳﺪ ﻫﺰﺍﺭ ﺑ= 5166;ﺭ ﺗﻮﻟﺪ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﮑﺮﺭﻯ،ﺩﺭ ﻓ= 5212;ﻮﻝ ﻣﺘﻮﺍﻟﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ برای ﺭﻭﺡ ﺍﻧʌ= 04;ﺎﻥ ﺻﻮﺭﺕ ﮔﺮﻓته = 5170;ﺎﺷﺪ. ﻭ ﺍﻳﻦ ﮐﺮﺍﻣﺎ&= #65173; ﻋﻘﻠﻰ ﻭ ﺍﺧﺘﻴ&= #65166;ﺭ ﺁﺯﺍﺩ،ﻧﺘﻴﺠA= 258; ﺫﺧﻴﺮﻩ ﻫﺎﻯ ﺗ&= #64401;ﺎﻣﻠﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ن ﺸﺨص ﺒﻮﺩﻩ، ﮐ= 5258; ﺑﺎﻳﺪ ﺍﺯﮐﺮﺍ&#= 65251;ﺎت ﺒﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﺧﻮﺩ،ﺑﺮﺍﻯ ﺗ= 5188;ﻘّﻖ </spa= n>ﻭﺑﺎﻟﻔﻌﻞ ʄ= 00;ﺮﺩﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩ استفاده = ﻨﻤﺎﻳﺪ. ﺑﺎﺯ ﺗﻌﺎﻟﻰ ﺭ&= #65261;ﺣﻰبیشتر ﻧﻤﺎﻳﺪ،ﮔﺮﭼA= 258; ﻫﻴﭻ ﺩﻭ ﻧﻔﺮﻯ&= #1548;ﻳﮑﺴﺎﻥ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﻧیستند.ﺯﻳﺮﺍ= ; ﻧﻪ ﻓﻘﻂ ﺩﺭ ﻓﺼﻮﻝ = ﻣﺘﻔﺎﻭﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ،ﮐﻪ ﺣﺘﻰ ﻫﺮﻳﻚ تن= 607;ا ﻓﺮﺩ ﺩﺭﻧﻮﻉ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #65193;ﻭﻣﻰ ﻧﺪﺍﺭﻧﺪ.ﺍﻳﻦ &= #65207;ﺄﻥ ﻭ ﻣﻘﺎﻡ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ، ﺍﻧﺴﺎ= 5253; ﺍﺳﺖ ﮐﻪ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺍﻭ ﭼﻨﺎ&= #65253; ﻧﻈﺎﻣﻰ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻥ = ﺭﺷﺪ ﻧﻄﻔﻪ ﮐﺮﺩه است .ﻭﺩﺭﺑﺰﺭ@= 404;ﺴﺎﻟﻰ ﺩﺭ ﺗن و ﺬﻫﻦ ﺧ&= #65262;ﺩ ﺁﮔﺎﻩ ﻭ ﺭﻭﺍﻥ = ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻳﺎ ﻧﻔس اﻣّﺎﺭﻩ A= 267;ﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﺭُﺷﺪ ﻭ ثباﺕ ﻣﻮﻗّʋ= 74;،ﺩﺭﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﺍ ﺗﺄﻣﻴﻦ ﻣﻴ&= #64401;ﻨﺪ.ﺍﻟﺒﺘﻪ ﺩﺭ(ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﺎﻧﻰ) ﺗﻐﻴﻴﺮ زیادی= ; ﻧﻴﺴﺖ،ﮔﺮﭼﻪ ﭘﻴﺮ ﻭﺁﻟﻮﺩﻩ و ﻤﻌﺎﻟﺠﻪ ﻣﻴ&#= 65208;ﻮﺩ. ﻭﺟﻬﺸﻬﺎﻯ،ﮊA= 255;ﻬﺎﻯ </spa= n>ﺟﺴﻤﺎﻧﻰ ﻧʌ= 68;ﺰﺃثری ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﺩ&= #65197; ﺳﻠّﻮﻟﻬﺎﻯ ﺟ= 5256;ﺴﻰ ﻣﺮﺩ ﻳﺎ ﺯﻥ ﺍﺳ= ﺖ،ﮐﻪ ﺟﻬﺸﻬﺎ،ﺩﺭ ﻧ= 5204;ﻠﻬﺎی ﺑﻌﺪﻯ ﺁﻧﻬﺎ ﺃ&= #1579;رﻣثبت ﻭیا ﺍﮐثرﺍ أث= ;ر ﻣﻨﻔﻰ ﺩﺍﺭﺩ.ﺍ&= #65251;ﺎ ﺗﻐﻴﻴﺮﺍت ﺪﺭ (&= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ) ﺑﺴﻴﺎﺭ = ﺟﺎﻟب ﻮﻣﻬﻢ و حیاتی و أبدی ﺍﺳﺖ. ﮐA= 258; ﺍﺯ ﺑﺪﻭ ﺗﻮﻟﺪ&= #1548;ﻭﺣﺘﻰ ﻭﻗﺘﻰ ﺟﻨﻴﻨﻰ &= #65193;ﺭﺷﮑﻢ ﻣﺎﺩﺭ ﺍﺳﺖ،ﺗ= 5232;ﻴﻴﺮﺍﺕ ﻣثبت ﻴﺎ ﻣﻨف®= 0; ﺪﺭﺁﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻃ&= #65236;ﻞ ﭘس ﺍﺯ ﺭﺷﺪ ﺫﻫ&= #65256;ﻰ </spa= n>ﻭ ﺳﻠﻮﻙ ﻣﻌA= 256;ﻮﻯ،ﺑﺮﺣﺴﺐ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّه اﻯ ﮐﻪ ﺩﺭ ﮐﻮﺭ&= #65175;ﮑس ﭼﻬﺎﺭﺩﻩ ﻣﻠﻴ&#= 65166;ﺭﺩی ﺰﻳﺮ ﭘﻴﺸﺎﻧﻰ &= #65193;ﺍﺭﺩ، ﻭ ﺗﮑﻤﻴﻞ ﺳﻴﺴ&= #65176;ﻢ ﺍﻋﺼﺎب ﻤﻐﺰی که ﺩﺭ ﺳِﻦّ ﺑA= 268;ﺴﺖ ﻭ ﭘﻨﺞ ﺳﺎﻟﮕﻰ&= #1548;ﺁﺧﺮﻳﻦ ﺳﻠﻮﻝ ﻣﻐﺰﻯ ﺗ&= #64401;ﻤﻴﻞ ﻣﻴﺸﻮﺩ.ﻭﻳﺎ ﺑ&= #65176;ﻔﺎﻭﺕ ﺍﺷﺨﺎص که ﺘﻮA= 239;ّﻒ ﺭُﺷﺪ ﺑﻴﺸﺘﺮ &#= 65251;ﻴﻴﺎﺑﻨﺪ.ﺁﻧ@= 405;ﺎﻩ ﻣﻐﺰ ﺁﻧﺘﻦ ﺁﻣ&= #65166;ﺩﻩ ﺑﺮﺍﻯ ﺩﺭﻳﺎﻓ&#= 65176;ﻬﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ &= #65261;ﺳﺮﻳﻌﺘﺮﺑﺮA= 165;ﻯ ﺭﺷﺪ ﻣثبت ﮊﻧA= 176;ﻴﻚ ﺭﻭﺣﻰ ﺁﻣﺎﺩﻩ &= #65251;ﻴﺸﻮﺩ.ﺍﮔﺮ ﺳﺮﻧﻮﺷﺖ ﻭﺗﻮ&#= 65165;ﻧﻬﺎﻯ ﺑﺎﻟﻘﻮّﻩ ﺍﻭ= 548; ﻭﻧﻴﺰ ﺗﺮﺑﻴﺖ &= #65191;ﺎﻧﻮﺍﺩﮔﻰ ﻭﺗﻌﻠﻴﻤﺎﺕ ﻣ&#= 65194;ﺍﺭس ﻭ ﺍثرﺍت ﻤﺤﻴA= 218; ﺯﻧﺪگی ﺪﺭﺟﻮA= 165;ﻧﻰ ﻭ ﺑﺎ ﺟﻬﺎﻟﺖ ﻭ= ﺗﻐﻴﻴﺮﺍﺕ ﻣﻨﻔﻰ ﺁﻥ ﺑﻴﺸ&= #65176;ﺮ ﺑﺎﺷﺪ.<o:p></o:p> = 583;ر عرفان ﮊﻧﺘﻴﻚ= ; ﺭﻭﺣﻰ ﺍﻳﻨﻚ ﻧﺎﻡ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﺭﺍ ﺩ&#= 65165;ﺭﺩ، ﻳﺎ ﻫﻤﺎﻥ ﺭﻭﺍ&= #65253; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﮐﻪ ﺗﺄثیر ﺍﻧﺤﺮʋ= 65;ﻓﻰ ﻭﺧﻮﺩﺧﻮﺍﻧﻪ= 548;ﻭ </spa= n>ﻓﺴﺎﺩ ﻃﻠﺒʌ= 64; ﺭﺍ ﺩﺭ ﺟﻮﺍﻥ ﺑﻰ ﺧ= ﺒﺮ ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬ&= #65264; ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ.&= #65169;ﺨﺼﻮﺹ ﺍﮔﺮ ﮔﺮﻓﺘﺎﺭ &= #65165;ﻋﺘﻘﺎﺩﺍﺕ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #65207;ﻮﺩ، ﺁﻧﮕﺎﻩ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ،ﮔﻮﺋﻰ = 5203;ﺘﻮﻥ ﺟﻴﻮﻩ ﺣﺮﺍﺭﺕ &= #65203;ﻨﺞ ﻭﺗﺮﻣﻮﻣﺘﺮ،A= 251;ﺪﺍﻡ ﺑﺎﻟﺎ ﻭ ﭘﺎﺋﻴ&= #65254; ﻣﻴﺮﻭﺩ.ﻭﻫﻤﻴ&#= 65208;ﻪ ﻣﻌﺪﻝ ﺧﻮﺏ ﻭﺑ&= #65194;(ﺫﺍﺕ)ﻳﺎﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺭﺍ ﻧﺸﺎ&= #65253; ﻣﻴﺪﻫﺪ.ﻭﭼﻮﻥ &= #65207;ﺨﺺ ﺩﺭﻭﻟﺎﻳﺖ ﻗﺮ&#= 65165;ﺭ ﮔﺮﻓﺖ،ﻭ ﭘﻴﺮ</s= pan> </spa= n>ﺍﻟﻬﻰ ﺧﻮﺩʋ= 97;ﺍ ﺷﻨﺎﺧﺖ،ﻭﺗﺰ@= 400;ﻴﻪ ﻧﻔس ﻭﺗﻮﺳّﻠA= 166;ﺕ ﻋﺒﺎﺩﻯ ﺻﻮﺭﺕ &= #64404;ﺮﻓﺖ،ﺑﺘﺪﺭʌ= 67;ﺞ ﺁثاﺭ ﻣﻨﻔﻰ ﺭ= 5261;ﺍﻥ ﮐﻢ ﻣﻴﺸﻮﺩ.ﻭﺑ&= #65166; ﺗﺤﻠﻴﻪ ﺻﻔﺎﺕ &= #65165;ﻟﻬی ﻮ ﺗﻌﻠﻴﻤﺎﺕ ﭘ&= #65268;ﺮ، ﺁثاﺭ ﻣثبت ﮊ᥽= 5;ﺘﻴﻚ ﺭﻭﺣﻰ،ﻭ ﺿﻌﻒ &#= 65261;ﻧﺎﺗﻮﺍﻧﻰ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5169;ﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻣ&= #65198;ﺍﺣﻞ ﺷﻬﻮﺩ ﻫﺎﻯ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒ= ﺎ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ. = ﮐﻪ ﺩﺭ ﺷﻬﻮﺩ ﭘﻨﺠ&= #65250; ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮ&#= 65263;،ﻣﺮﺍﺳﻢ ﺃﻫﻞ ﺑﻴﺘﻰ،ﻭ &#= 65153;ﻣﺎﺩﮔﻰ ﺑﺮﺍﻯ ﻗﺒﻮﻝ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 65169;ﻨﻮﺭ ﻗﺎﺋﻢ ﺷﺸﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺍﺳﻢ ﺃ&#= 65227;ﻈﻢ ﻣﻴﺮﺳﺪ،ﻭ ﻧﺠ= 5166;ﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺮﺍﻯ ﺍﻭ ﺣﺘﻤﻰ ﺍﺳﺖ.= ﻭ ﺍﮔﺮ ﺑﺼﻠﺎﺡ ﺩ&= #65267;ﺪ ﺍﻟﻬﻰ،ﺑﺎﺯﮔA= 208;ﺖ ﺑﺨﻠﻖ ﺍﻳﻦ ﺷﺎ&= #65259;ﺪ ﻗﺎﺋﻢ ﻣﻔﻴﺪ ﺩ&= #65267;ﮕﺮﺍﻥ ﺑﺎﺷﺪ، ﺑﺎﺭﺩ= 5267;ﮕﺮ ﺯﻧﺪﻩ ﻣﻴﺸﻮﺩ.&= #65261;ﻣﺮﮒ ﺑﺤﺪﻭﺩ ﻧﻬﺎﺋ&#= 65264; ﻧﻤﻴﺮﺳﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺍﺯ ﺧﻮﺍﺏ ﻣﺮﮒ<= /span> </spa= n>ﺑﻴﺪﺍﺭ ﺷﺪʌ= 57; ﺗﻮﻟﺪ ﺩﻭﻡ ﻭﺍﻟﻬﻰ ﺍ&= #65267;ﻦ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺟ&#= 65194;ﻳﺪ ﺩﺳﺖ ﻣﻴﺪﻫﺪ ﮐ&= #65258; ﺟﺎﻯ ﺟﺸﻦ ﮔﺮﻓ&= #65176;ﻦ ﺩﺍﺭﺩ. ﻭﻋﻀﻮﻯ = ﺯﻧﺪﻩ ﺩﺭ ﻭﻟﺎﻳﺖ،ﻭ= 5165;ﺯ ﺣﺎﻓﻈﺎﻥ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ ﺭﻭﻯ ﺯﻣﻴﻦ ﻣﻴ&= #65208;ﻮﺩ.ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﻣﻘﺎ&#= 65249; ﺍﻟﻬﻰ ﺍﻳﻦ ﺍﻭ&= #65247;ﻴﺎﻯ ﻣﺤﻤﺪﻯ ﺑﺎﺯﮔ&#= 65208;ته ﺒﺨﻠﻖ ﺭﺍ ﻭﺗﺎ = ﺯﻧﺪهﻫﺴﺘﻨﺪ= 48;ﺩﺳت ﻮﺯﺑﺎﻧﺸﺎﻥ ﺍ&#= 65247;ﻬی ﻤﻴﺪﺍﻧﺪ،که کعبه ﻭﺍﻗﻌﻰ ʌ= 03;ﺎﻟﮑﺎﻥ ﻭ ﻣﻌﺼﻮﻡ ﻣﻴﺒ&= #65166;ﺷﻨﺪ. ﻭﺧﺪﻣﺎﺗﺸﺎﻥ &#= 65195;ﺧﻴﺮﻩ ﺁﺧﺮﺕ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺁﻧﻬﺎ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﮐﻪ ﺁﻧﮕﺎ= ﻩ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﺗﺎ ﺑﺎ ﻣﻬﺪﻯ ﻣ= ﻮﻋﻮﺩ ﺑﻨﻮﺭ ﺭبّ رﺣA= 252;ﺎﻥ ﻭ ﻋﺮﺵ ﺭﺏ ﺑﺮﺗ= ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﻨﺪ. ﺑﺪ ﻧﻴﺴﺖ ﺍﺿﺎ&= #65235;ﻪ ﮐﻨﻴﻢ،ﮐﻪ ﺭﻭ= 5199;ﺍﻧﻪ ﺩﻭﻳﺴﺖ ﻫﺰﺍﺭ &= #65203;ﻠﻮﻝ ﻋﺼﺒﻰ ﮐﻮﺭﺗﮑ&#= 1587; ﻣﻴﻤﻴﺮﺩ ﻭﺑﺼ&#= 65262;ﺭﺕ ﻧﺦ ﺍﺭﺗﺒﺎﻁ ﺩ&= #65197;ﻣﻴﺂﻳﺪ.ﻭﻫﺴ= 5176;ﻪ ﺳﻠﻮﻝ ﺑﮑﻨﺎﺭ &= #65251;ﻴرود ﻭ ﻧﻘﺶ ﺗﻔﮑﺮﻯ = ﻳﺎ ﺩﺭﺳﺖ ﺗﺮ ﻧﻘﺶ = ﺁﻧﺘﻦ ﺑﻮﺩﻥ ﺧﻮﺑﻰ،= 5169;ﺮﺍﻯ ﺍﺭﺗﺒﺎﻁ ﺍﻭﺑ&#= 65166; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261;ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﮐﻤﺘﺮ ﻣ&= #65268;ﺸﻮﺩ ﻭﻫﻴﭻ ﺳﻠﻮﻝ ﻋ&= #65212;ﺒﻰ ﺟﺎﻧﺸﻴﻨﻰ ﻧﺪ&#= 65165;ﺭﻧﺪ. ﻭﻟﻰ ﭼﻮﻥ ﺑﺴﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻭﺗﺰﮐﻴ&#= 65258; ﺑﭙﺮﺩﺍﺯﻧﺪ ﺗ&#= 65252;ﺎﻣﻰ ﻳﺎ ﺑﺴﻴﺎﺭﺍﺯ &= #65165;ﻳﻦ ﺳﻠﻮﻟﻬﺎﻯ ﻣُ= 5198;ﺩﻩ،ﺯﻧﺪﻩ ﻭ ﻓﻌّﺎﻝ ﻣﻴﮕ&#= 65198;ﺩﻧﺪ.ﻭﻟﺬﺍ ﺑﺎ ﺗﻔﺎﻭﺕ ﺁﻧ&= #65260;ﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﺑﻤﺮﺍﺗﺐ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺍﻟﻬﻰ،ﺍﻣﮑﺎA= 253; ﺍﺭﺗﺒﺎﻁ ﻭﺷﻬ&#= 65262;ﺩ ﻭﺍﻟﻬﺎﻡ ﺑﺎﻟ&#= 65166;ﺗﺮﮔﻴﺮﻯ ﺩﺍﺭﻧﺪ ﻭﺍﻳﻦ &= #65261;ﺿﻌﻴّﺖ ﮐﻮﺭﺗﮑس ﺯﻳﺮ &#= 64344;ﻴﺸﺎﻧﻰ ﺍﺳﺖ. ﮐﻪ ﮔﻔﺘﺎ= ﺭ ﻭ ﭘﻨﺪﺍﺭ ﻭ ﺭﻓ= ﺘﺎﺭ ﻭﮐﺮﺩﺍﺭ ﺍﻧﺴ&#= 65166;ﻥ ﺭﺍ ﺍﺩﺍﺭﻩ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﺗﺤﺖ = ﺗﺄثیر ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65267;ﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﺒﺎﺷﺪ.ﻭﺍﻳ= 5254; ﺯﻧﺪﻩ ﺷﺪﻥ ﺳﻠ&= #65262;ﻟﻬﺎﻯ ﻋﺼﺒﻰ ﮐﻮﺭﺗﮑ&#= 1587; ،ﻳﻚ ﺍﺳﺘثنا᥾= 3; ﻋﺠﻴﺒﻰ ﺩﺭ ﻫﺴﺘﻰﻭﻃﺒ&#= 65268;ﻌﺖ ﺍﺳﺖ.ﻭﻫﻤﺎﻥ ﻧ&= #65208;ﺎﻧﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65203;ﺎﻟﻚ، ﻭ ﺷﺎﻳﺴﺘﻪ ﺷﺪ&= #65253; برای ﻣﺮﺍﺗﺐ ʌ= 07;ﻬﻮﺩﻯ ﺍﺳﺖ. ﻭﻫﻤﺎﻥ ﺗ= ﻨﻬﺎ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ میباشد .ﮐﻪ ﻫ᥷= 8;ﮐس ﺑﺎﻳﺪ ﺑﺪﺍﻥ ﺑ&= #64345;ﺮﺩﺍﺯﺩ ﺍﮔﺮ ﺗﮑﻤﻴﻞ ﻧ&= #64401;ﺮﺩ،ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮ&#= 65263; ﺑﻌﺪﻯ ﻣﻴﮑﻨﺪ. = ﻭﺑﺎﺷﻬﻮﺩ ﻗﺎﺋﻢ ﻫﺮﮔﺰ ﮐ&= #65166;ﺭﻣﺎﺋﻰ ﺑﺠﻬﺎﻥ ﺟﻬﻨّ= 5252;ﻰ،ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ ﺣﻴ&#= 65262;ﺍﻧﻰ ﻭﺣﺘﻰ ﺑﺸﺮﻯ ﭘ&= #65198; ﺷﺮﺍﺭﺕ ﺭﺍ ﻧﺪ&= #65165;ﺭﻧﺪ ﺑﺎ ﻫﺮ ﺷﻬﻮﺩﻯ = ﺳﻄﺢ ﻋﻘﻠﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻭﻧﻴﺮﻭﻣﻨﺪﺗ= 5198;ﭙﻴﺪﺍ ﻣﻴﺸﻮﺩ. ﻭﺍﺣﻮ&= #65165;ﻝ ﻭ ﺍﻓﮑﺎﺭ ﻭ ﺭؤ&= #65267;ﺎﻫﺎ ﻭ ﺍﺧﻠﺎﻕ ﻭﺗﻤ&= #65194;ﻥ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65261;ﮐﺎﻣﻞ ﻧﻴﮑﻮ ﻣﻴﮕﺮﺩ&#= 65193; .ﺗﻮﻗّﻒ ﺭُﺷﺪ &#= 65165;ﻋﺼﺎﺏ ﭼﻮﻥ ﻋﻘﺐ ﻣﺎﻧ&= #65194;ﮔﺎﻥ ﻋﻘﻠﻰ،ﺑﺎﻣﺮ@= 402; ﺯﻭﺩﺭس ﻃﻔﻞ ﻧ&#= 65176;ﻴﺠﻪ ﺳﺮﻧﻮﺷﺖ ﺟﻨﻴ&#= 65254; ﻭﻃﻔﻞ ﺍﺳﺖ ﮐﻪ = ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺫﺧﻴﺮﻩ ﮐﺎﻓﻰ &= #65255;ﺪﺍﺷﺘﻪ ﺍﺳﺖ.ﻭﻟﻰ ﺭُﺷ&#= 65194; ﻋﻘﻠﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺯ ﻧﻮﻉ ﻣﺎﺩﻯ ﻭﺧ&= #65262;ﺩﺧﻮﺍﻫﺎﻧﻪ ﻣﻴﺒﺎﺷﺪ ﭘُﺮ &#= 65187;ﺮﺹ ﻭ ﭘُﺮ ﻧﻴﺮﻧﮓ.&= #65261;ﻟﻰ ﭼﻮﻥ ﮐﺸﺶ ﺍﻟﻬ&= #65264; ﺳﺎﻟﻚ ﺑﻮﻟﺎﻳ&#= 65174; ﻭﺁﻏﺎﺯ ﺳﻠﻮﻙ &= #65193;ﺳﺖ ﺑﺪﻫﺪ ﺁﻧﮕﺎﻩ (= ﻋﻘﻞ ﻟﻮﺍﻣﻪ) ﺍﻳﺪﺁ&= #65245; ﻃﻠﺒﻰ ﺑﺘﺪﺭﻳ&#= 65182; ﺟﺎﻯ(ﻋﻘﻞ ﻣﺎﺩ&= #65263;) ﺭﺍ ﻣﻴﮕﻴﺮﺩ ﻭ&= #65165;ﻳﻦ ﺗﻐﻴﻴﺮ ﺩﺭﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ،ﻭ= 5255;ﻪ ﺩﺭ ﻣﻐﺰ،ﮐﻪ ﺁ&#= 65255;ﺘﻨﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ. = ﻋﻘﻞ ﻟﻮّﺍﻣﻪ ﻣﻠﺎ= 5251;ﺖ ﮐﻨﻨﺪه ﺨﻮﻳﺸ= 5176;ﻦ ﺍﺳﺖ،که ﺴﺎﻟʌ= 42; (ﻣﺮﺍﻗﺒﻪ) ﺍﺯﺍ= ﻓﮑﺎﺭ ﻭﺍﻋﻤﺎﻝ ﻭﮔﻔ&#= 65176;ﺎﺭ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﻭﺑﻤﻮﺟﺐ ﻧﻈﺮﻳّﺎ&#= 65173; ﭘﻴﺮ،ﺍﺭﺯﻳﺎA= 169;ﻰ ﻭﻧﻘﺪ ﺧﻮﻳﺸﺘ&#= 65254; ﻣﻴﮑﻨﺪ ﮐﻪ ﺧﻮ&= #65193; ﺭﻭﺵ ﻧﻴﮑﻮﺋﻰ &= #65169;ﺮﺍﻯ ﺍﺻﻠﺎﺡ ﺧﻮﻳﺸ&#= 65176;ﻦ ﻣﻴﺒﺎﺷﺪ. ﻭﺑﺎ&= #65247;ﺄﺧﺮﻩ ﺳﺎﻟﻚ ﺑﺎ ﻫﺮ ﺷ= ﻬﻮﺩﻯ تازه ﻋﻘلی ﺍﻟ= ;ﻬﻰ برتری ﻣﻴﻴﺎﺑ= ;ﺪ،ﺑﺎ ﺷﻬﻮﺩ ﻧﻮﺭﻗﺎ&#= 65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65228;ﻘﻞ ﮐﻠّﻰ ﺭبّ اﻟʌ= 56;ﻮﻉ ﺧﻮﺩ ﻣﻴﺮﺳﺪ.ﻭ&= #65193;ﺭﺑﺎﺯﮔﺸﺖ ﺍﺯ ﻋﻘﻞ ﺑﺎﻟﺎ&= #65175;ﺮﻯ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍ&#= 65203;ﺖ،ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺍﺯ ﺭﺏّ ﺭﺣﻤﺎ&#= 65253; ﺩﺭﻳﺎﻓﺖ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ ﻧﻪ ﻓﻘﻂ ثرﻭﺕ &#= 65261;ﻣﻘﺎﻡ ﻭﺯﻳﺒﺎﺋﻰ ﻭﻗ&#= 65194;ﺭﺗﻬﺎﻯﻣﺨﺘʌ= 48;ﻒ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺴ&= #65176;ﻤﮑﺎﺭﻯ ﻭﮔﻨﺎﻩ ﻋﮑس ﺭ&#= 65165;ﻩ ﺧﺪﺍ ﻣﻴﺒﺮﺩ،= 4400;ﻪ ﺣﺘﻰ ﻋﻠﻮﻡ ﻭ ﻓ= ﻨﻮﻥ ﻭ ﻓﻠﺴﻔﻪ ﻫﺎ،&#= 65261; ﺣﺘﻰ ﻓﻌّﺎﻟﻴ= 617;ﺘﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻴ&#= 65200;ﺣﺠﺎﺏ ﺃﻋﻈﻢ ﺍﻧﺴﺎﻥ&#= 1548; ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻌﻘﻞ ﻟﻮﺍﻣﻪ ﻭﮐﺸﺶ &= #65169;ﺴﻮﻯ ﺧﺪﺍ ﻭ ﺁﻣﺎﺩﮔ&= #65264; ﺑﺮﺍﻯ ﺗﺮﻙ ﺗﻤ&= #65166;ﻡ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ، ﻭﺣﺘﻰ ﻗﺮﺑﺎﻧ&#= 65264; ﺟﺎﻥ ﺷﻴﺮﻳﻦ ﻣ&= #65268;ﺸﻮﺩ،ﮐﻪ ﺳﺎﻟﻚ ﺑﺠﺎﻧﺎ&#= 65253; ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﻫ&= #65198;ﮐس ﻄﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺎﺷﺪ،ﻭﺍﺯ ﺧ= 5194;ﺍﻭﻧﺪ ﺻﺎﺩﻗﺎﻧﻪ ﻭﺟ&#= 65194;ّﻯ ﺑﺨﻮﺍﻫﺪ، ﮐﻪ</s= pan> ﻭﻟﻰّ ﺍﻟ&= #65260;ﻰ ﺍﻭﺭﺍ ﺑﻮﻯ ﻣﻌ&= #65198;ﻓﻰ ﻧﻤﺎﻳﺪ،ﺧﺪﺍA= 261;ﻧﺪ ﻧﻴﺰ ﺩﺭﺭؤﻳﺎ &#= 65251;ﻌﺮﻓﻰ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺍﻭ = ﺩﺭ ﻫﺮﻣﺤﻴﻂ ﺩﻳﻨ&#= 65264; ﻭﻣﺬﻫﺒﻰ ﺑﺎﺷ&#= 65194; ﻣﻬﻢ ﻧﻴﺴﺖ.ﮐﻪ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻬﻴﭻ ﺩ&= #65267;ﻦ ﻭﻣﺬﻫﺐ ﺭﺳﻤﻰ&#= 65261;ﻗﺸﺮﻯ،ﺍﺭﺗ᥵= 0;ﺎﻁ ﻭﺗﻌﻠّﻖ ﻧﺪﺍ= 5197;ﻧﺪ.ﻭﺑﺎ ﻫﻤﻪ ﺍﻧﺒﻴﺎﻯ &= #65165;ﻭﻟﻰ ﺍﻟﻌﺰﻡ ﻫﻢ ﺷﻬ&= #65262;ﺩ ﻭﻫﻢ ﻣﻘﺎﻡﻣﻴ&#= 65170;ﺎﺷند.ﻏﻴﺮ ﺻﺎﺩﻗﺎﻧﻪ ﺑﺎ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻮﺩﻥ،= 5261;ﻳﺎ ﺑﺴﻠﻴﻘﻪ ﻭﻋﻘ&#= 65246; ﺧﻮﺩ ﺑﺮﮔﺰﻳﺪ&#= 65257; ﺑﺎﺷﺪ،ﺣﺘﻰ ﺍ= 4404;ﺮ ﺁﻥ ﺍﻭﻟﻴﺎ،ﺍ= 5199; ﻣﺮﺍﺗﺐ تجلّی= ;ات ﺍﻟﻬﻰ ﺑﺮﺧﻮﺭ &= #65193;ﺍﺭ ﺑﺎﺷﻨﺪ، ﻫﻴﭻ &#= 65255;ﺘﻴﺠﻪ ﺷﻬﻮﺩﻯ ﻧﺪﺍﺭ&#= 65193;.ﮐﻪ ﺣﺘﻰ ﻧﻮﻋﻰ ﺧﻮ&= #65193; ﻓﺮﻳﺒﻰ ﻭﻣﺮﺩ&#= 65249; ﻓﺮﻳﺒﻰ ﺍﺳﺖ.ﮐ&= #65258; ﺑﺎﻭ ﺍﻋﺘﻤﺎﺩ &= #65261; ﺍﻃﻤﻴﻨﺎﻥﺩﺍ= 5207;ﺘﻪ ﺑﺎﺷﻨﺪ،ﮐﻪ ﺧ= 5194;ﺍ ﻓﺮﻳﺒﻰ ﻧﻴﺰ ﻫ&= #65204;ﺖ.ﻗﺪﺭﺕ ﮐﻨﺘﺮﻝ ﻧﻔس ﻭ&#= 65191;ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ، ﻋﻤﻠﺎ &#= 65175;ﻨﻬﺎ ﮐﺎﺭ ﺍﺭﺍﺩﻯ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ.ﻳﻌﻨﻰ ﺳﺎ&= #65247;ﻚ ﺗﻨﻬﺎ ﮐﺎﺭﻯ ﻣ&= #65268;ﮑﻨﺪ، ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﻣﮕﺮ ﺍﺟ= ﺮﺍﻯ ﺩﺳﺘﻮﺭﺍﺕ ﻋﻤ&#= 65248;ﻰ ﭘﻴﺮ ﺍﻟﻬﻰ،ﻭ &#= 65175;ﻤﺎﻡ ﻭﻗﺖ،ﻳﺎ ﻫﺮﭼ= 5258; ﺑﻴﺸﺘﺮ ﺩﺭ ﺗﻮ&= #65203;ّﻞ ﻋﺒﺎﺩﻯ،ﺩﺭ ﺻ= 5262;ﺭﺕ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174;.ﺗﺎ ﻋﺒﺎﺩﺍﺗﺶ ﺑﻘ&#= 65262;ﻝ ﭘﻴﺎﻣﺒﺮ،ﺑﺨA= 194;ﺍ ﻭﺁﺳﻤﺎﻥ ﺑﺮﺳ&#= 65194;. ﻭ ﺍﻟّﺎ ﺑﺼﻮﺭ&#= 65173; ﺍﻭ ﮐﻮﺑﻴﺪﻩ ﻣ&= #65268;ﺸﻮﺩ، ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﻣ&= #65268;ﮕﻮﻳﺪ.ﻭﺗﻨﻬ= 5166; ﺍﻃﺎﻋﺖ ﻭ ﻋﺸﻖ = ﻭﺭﺯﻯ ﺩﺭ ﺗﻮﺳّﻞ ﻋﺒ&#= 65166;ﺩﻯ،ﻭ ﺣﺘﻰ ﺩﺭ ﻧﻮﻉ ﺯ= ﻧﺪﮔﻰ،ﻧﻈﺮ ﭘﻴﺮ ﺭﺍ ﻣﻴﺠﻮ&= #65267;ﺪ.ﻭﺑﺘﺪﺭﻳﺞ ﺑﺎ ﺗﺨﻠﻴﻪ ﻭﺗ&= #65188;ﻠﻴﻪ ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ &= #65165;ﻟﻬﻰ،ﻳﺎ ﻫﻔﺖ ﺷﺐ ﻗﺪﺭ ﺷ= ﻬﻮﺩﻯ ﺧﻮﺩ ﻣﻴﺮﺳﺪ. ﻭ= ﺳﺎﻟﮑﺎﻥ ﺣﺘﻰ ﺑﺎ ﮐﻤﺘﺮ = ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺍﺯ ﺗ= ;ﺰﮐﻴﻪ ﻧﻔس ﺑﻨﺠﺎﺕ ﻣ&#= 65268;ﺮﺳﻨﺪ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺑﺎ ﻫﺮ ﻗﺪﻡ ﺳﺎ= ﻟﻚ ،ﺧﺪﺍﻭﻧﺪ ﻧﻴ= 5200; ﺩﻩ ﻗﺪﻡ ﺟﻠﻮ ﻣ= ﻴﺂﻳﺪ،ﺗﺎ ﺯﻭﺩﺗﺮ ﺳﺎﻟﻚ &= #65169;ﻠﻘﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﻭ = ﺑﻘﻴﻪ ﺗﺰﮐﻴﻪ ﻫﺎ ﺩﺭ = ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﻭ ﻳﺎ ﺩ&#= 65197;ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﻋ= ﻈﻴﻢ ﭼﻨﺪ ﻫﺰﺍﺭ ﺑﺮ&= #65165;ﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;، ﺑﺮﺍﻯ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺑﻴﺸﺘﺮ ﺧﻮﺩ،= 5193;ﺭ ﻭﻟﺎﻳﺖ ﻣﻬﺪو= 5263; ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65194;.ﻭﭼﻮﻥ ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﻣﻄﻠﻘﺎ &= #64344;ﺎﻙ ﺍﺯ ﻫﺮ ﺷﺎﺋبه &#= 1575;ﻯ ﻣﻴﺒﺎﺷﺪ،ﻟﺬA= 165; ﺩﺭ ﺗﻤﺎﻡ ﺑﻰ ﻧ= ﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﻣﺮﺍﺗبی اﺯ ﺗﺰﮐیه ها ʌ= 61;ﺗﺮﻙ ﺻﻔﺎت ﻨﻮﻋی ﺭ= 5165;ﺩﺭﺧﻮﺩ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ. که ﺒﺎﺯ ﺑﺎﻟﺎ= 5175;ﺮ ﻣﻴﺮﻭﻧﺪ.ﻭ ﻟﺬ&= #65165; ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﻭ&= #65239;ﺘﻰ ﺑﮑﻤﺎﻝ ﺭبّ اA= 247;ﻨﻮﻉ ﺧﻮﺩ ﺭﺳﻴﺪ،ﺍ= 5199; ﻧﻮﻉ ﺧﻮﺩ ﺑﻴﺮ&= #65261;ﻥ ﻣﻴﺮﻭﺩ.ﻭ ﺩﺍﺧ&= #65246; ﻧﻮﻉ ﺑﺮﺗﺮﻯ ﻣ&= #65268;ﮕﺮﺩﺩ.ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ،ﺑﻮﺳﻴﻠ= ﻪ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﻧﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﮐ= 5208;ﻒ ﻣﻴﮕﺮﺩﺩ، ﮐﻪ &#= 65261;ﻯ ﺑﺎﻟﺎﻯ ﻋﺮﺵ رحمان ﻣﻴﺮﻭﺩ= ;.ﻭ ﺗﻤﺎﻣﻰ ﺍﺭﻭﺍ&#= 65185; ﺳﺎﻟﮑﺎﻥ = ﺍﻭ،ﮐﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﻨﺪ،ﻧﻴﺰ ﺑﻨﻮﺭﺭبّ ﺮﺣA= 252;ﺎﻥ ﻣﻴﺮﺳﻨﺪ.ﻭﭘس اﺯ ﭼﻬﺎﺭﺻﺪ ﻫ&#= 65200;ﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ،ﺑﺮﺍʌ= 63; ﻧﻮﻉ ﺑﺎﺯﺑﺎﻟ&#= 65166;ﺗﺮ،ﺭﺟﻌﺖ ﺑﺠﻬﺎﻥ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﭼﻪ ﺩﺭ ﮐﺮﻩ ﺯﻣ= ﻴﻦ ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕ&= #65198;.ﻭﺳﺎﻟﮑﺎﻥ ﺑﺮﺧﻠﺎﻑﺗﮑﺎ= 5251;ﻠﺎﺕ ﻃﺒﻴﻌﻰ ﮐﻪ ﻫﺮ = ﺷﺒﻰ ﺭﺍ ﻳﻚ ﺷﺐ ﻣﺴﺎ= ﻓﺖ ﺭﻫﺮﻭﻯ ﻣﻴﮑﻨ&#= 65256;ﺪ، ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﺑﺎﻫﺮ ﺷﺒﻰ ﺑﺮ&= #65165;ﺑﺮ ﺻﺪ ﺳﺎﻝ ﭘﻴﺸﺮ&= #65235;ﺖ ﺗﮑﺎﻣﻠﻰ ﺩﺍﺭ&#= 65255;ﺪ.ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﭼ= 5260;ﺎﺭ ﺑُﻌﺪﻯ ﺗﻦ ﻭﺫ&#= 65259;ﻦ ﻭﺭﻭﺍﻥ ﻭﺭﻭﺡ &= #65165;ﻟﻬﻰ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘل ﻨ&#= 65262;ع ﺒﺸﺮﻯ ﻭﻗﺪﺭت &#= 65236;ﮑﺮﻯ ﺩﺍﺭﻧﺪ. ﻭﺗﻤﺎ&= #65249; ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﺭﺍ ﺟﻮﻟﺎﻥ ﻣﻴ&= #65194;ﻫﻨﺪ.ﮐﻪ ﺷﺎﻳﺪ ﺧﻴﻠﻰ ﺍ&= #65199; ﻣﺸﺨّﺼﺎﺕ ﺣﻴ= 5262;ﺍﻧﻰ ﺗﻦ ﺍﻧﺴﺎﻥ ﺭﺍ = ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭﻟﻰ ﺑ&= #65198;ﺍﻳﻤﺎﻥ أکنون ﺍﻣﮑﺎﻥ= ; ﺗﺼﻮّﺭ ﺁﻧﺎﻥ ﻣﻴﺴّﺮ &#= 65255;ﻴﺴﺖ . ﻋﻘ= ﻞ ﺍﻧﺴﺎﻥ ﮐﻪ ﺩﺭ = ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ نی= 86; ﺍﻧﺪﮐﻰ ﻫﺴﺖ،ﻭﺑﺮﺣﺴA= 168; ﭘﻴﺸﺮﻓﺖ ﺭﻭﺡ &= #65193;ﺭ ﻳﻚ ﻧﻮﻉ ﻣﻴﺒﺎ&= #65207;ﺪ.ﺷﺎﻳﺪ ﮔﻴﺎﻫﺎﻥ ﻭ ﺣﺘ&= #65264; ﺃﺗﻢ ﻫﺎ،ﺑﻄﻮ= 5197;ﻳﮑﻪ ﻣﺎ ﺗﺸﺨﻴﺺ ﻣﻔ&= #65166;ﻫﻴﻢ ﭘﻴﺸﺮﻓﺖ ﻓﻄﺮ&#= 65263; ﺁﻧﻬﺎ را ﻧﺪﺍ= 5197;ﻳﻢ. که ﺒﻘﻮﻝ ﻗﺮﺁ= 5253;،ﻋﺒﺎﺩﺗﻰ ﺩﺍﺭﻧﺪ،ﮐﻪ ﻧ= 5252;ﻰ ﺗﻮﺍﻧﻴﻢ ﺁﻧﻬ&#= 65166; ﺭﺍ ﺑﺪﺍﻧﻴﻢ.ﻳ&= #65166; ﻫﻤﺎﻥ ﻗﺒﻮﻝ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻫﺮ ﻣﻮﺟ&= #65262;ﺩ ﺍﺳﺖ.ﮐﻪ ﻋﺒﺎﺩ&= #65175;ﻰ ﻃﺒﻴﻌﻰ ﺍﺳﺖ.ﻭ = ﻫﻤﺎﻥ ﺗﺤﻤّﻞ ﺯﻧﺪﮔ= 5264; ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ = ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﺯﻧﺪ&#= 64404;ﻰ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65169;ﻴﺪﺍﺭ ﮐﻨﻨﺪﻩ ﺍﺳﺘﻌ&#= 65194;ﺍﺩﻫﺎ،ﻭﺗﻮ᥼= 7;ﻴﺪ ﮐﻨﻨﺪﻩ ﺍﺳﺘﻌ&#= 65194;ﺍﺩﻫﺎﻯ ﺟﺪﻳﺪ،ﻣﻨﺎﺳA= 168; ﻧﻮﻉ ﺑﻌﺪﻯ ﺍﺳ&= #65174;.ﮐﻪ ﻣﺎ ﺁﻧﺮﺍ ﺗﺤﻘ&= #1617;ﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ، ﻧﺘﻴﺠﻪ ﮐﺎﺭﺑ&#= 65198;ﺩ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻣﻴﮕﻮﺋﻴﻢ. ﺩﺭ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻗﺪﺭﺕ<sp= an dir=3DLTR> </spa= n>ﻭ ﺍﺳﺘﻌﺪﺍʋ= 93; ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺳﻴﺴﺘﻢ ﮊﻧ&= #65176;ﻴﮑﻰ،ﺑﺮﺍﻯ ﺟﺴﻢ ﻭﺫﻫﻦ ﻭ ﺭ= ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻳﺎ ﻫﻤﺎﻥ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﺴﻴﺎﺭ ﻧﻴﺮﻭ&#= 65251;ﻨﺪﺗﺮ ﺍﺯ ﻧﻮع ﻤﻴﻤﻮ&#= 65253; ﺍﺳﺖ،ﻭلی ﺒﺎʋ= 99; ﻫﺰﺍﺭﺍﻥ ﺑﺎﺭ ﺿﻌﻴﻒ ﺗﺮ = ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﮊﻧﺘ&#= 65268;ﻚ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ.ﺩﺭﺟ&#= 65204;ﻢ ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ &= #65169;ﺸﺮﻯ، ﮐﻪ ﻧﻮﻉ ﺯﻧﺪﮔ&= #65264; ﺭﻓﺘﺎﺭﻯ ﻭ ﮔﻔ&= #65176;ﺎﺭﻯ ﻭ ﭘﻨﺪﺍﺭﻯ ﻭ ﮐ= ﺮﺩﺍﺭﻯ ﺍﻧﺴﺎﻥ &#= 65197;ﺍ، ﻫﻤﻴﻦ ﺭﺷﺪ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ،ﻭ A= 267;ﺎ ﺯﻭﺍﻝ ﻭ ﺍﺗﻠﺎ&= #65233; ﻭ ﺍﺳﺮﺍﻑ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺍﺳﺖ.&= #64400;ﻪ ﻫﺮﮔﻮﻧﻪ ﺯﻧﺪ&#= 64404;ﻰ ﺩﺭ ﺟﻬﺎﻥ،ﺗﻠ= 5234; ﮐﻨﻨﺪﻩ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺍﺳﺖ. = ﺣﺘﻰ ﻋﺒﺎﺩﺍﺕ ﻗﺸﺮ&#= 65263; ﻣﺬﻫﺒﻰ،ﺳﺮﻳA= 228;ﺘﺮ ﺍﺯﻓﺴﺎﺩﻫﺎﻯ &#= 65193;ﻳﮕﺮ ﻣﻴﺒﺎﺷﺪ.ﻳﻌﻨ&#= 65264; ﺑﻰ ﺩﻳﻨﻰ ﺧﻴﻠ&= #65264; ﺑﻬﺘﺮ ﺍﺯ ﺑﺪ ﺩ= ﻳﻨﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺳﺎﻟ&= #64401;ﺎﻥ(ﺑِﻬﺪﻳﻨA= 264;)ﻭ ﺗﮑﺎﻣﻞ ﻭ ﺗﺤﻘ&= #1617;ﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ، ﺑﺎ ﻣﺼﺮﻑ ﺣﺘﻰ = ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭﺻﺪ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻣﻴﻨ&#= 65252;ﺎﻳﻨﺪ.ﻭﺷﺎﻳA= 204;ﺘﻪ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ،= 5261; ﻳﺎ ﺣﺘﻰ ﺷﺎﻳﺴ&= #65176;ﻪﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﻣﻴﮕﺮﺩﻧﺪ.ﻭﺍ&#= 64404;ﺮ ﺑﻮﻟﺎﻳت ﻤﺤﻤ= 5194;ﻯ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭ= ﺣﻤﺎﻥ،ﺩﺭ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ &#= 65169;ﺨﻠﻖ ﺑﺮﺳﻨﺪ.ﻋﺮﻓﺎ &= #65165;ﻳﻦ ﻗﺪﺭﺕ ﻋﻘﻠﻰ ﺭ&= #65261;ﺯ ﺍﻓﺰﻭﻥ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺭﺍ= ﺩﺍﺩﻫ= ;ﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65194;. ﻭﺣﺘﻰ ﻧﺴخه هائی ﻮﻟﻮ ﻏﻴʋ= 98; ﻭﺍﺿﺢ،ﺍﺯ ﻧﻮﻉ ﻋﻘل کلّ®= 0; ﺭبّ اﻟﻨﻮﻉ ﺧﻮﺩ ﻣ&#= 65268;ﺪﺍﻧﺪ.ﻭ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ،ﻋﻘﻞ ﻣﺎﺩﻯ ﺣﻴﻮﺍﻧ&#= 65264; ﺩﺍﺭﺩ،ﮐﻪ ﻧﻴ= 5198;ﻭﻣﻨﺪﺗﺮ ﻧﻴﺰ ﻣﻴﺸﻮﺩ.ﻭ&= #65247;ﻰ ﺑﺎﻋث ﺩﻭﺭﺗﺮ &#= 65207;ﺪﻥ ﺭﻭﺡ ﺍﺯ ﻣﻘﺎﻣ&= #65166;ﺕ ﻧﻮﻋﻰ ﻭﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﻣ&= #65268;ﮕﺮﺩﺩ.ﻭ ﺍلاّ ﻋﻘﻞ ﻣﺬA= 259;ﺒﻰ ﻫﺎﻯ ﻗﺸﺮﻯ،ﻋ= 5240;ﻠﻰ ﻣﺎﺩﻯ ﻭ ﺁﻟﻮﺩ&= #65257; ﺷﺪﻩ،ﺑﺎﻧﺤﺮA= 165;ﻓﺎﺕ ﻭ ﻣﻔﺎﺳﺪ ﺍﺳﺖ.= ﮐﻪ ﻋﻠﻮﻡ ﻭ ﻓﻠﺴﻔ&= #65258;،ﭼﻨﺎﻥ ﻓﺴﺎﺩ ﻣﺬﻫﺒﻰ &= #65197;ﺍ ﺩﺭ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﺑﺸﺮﻯ ﺑﺎﻋث ﻧ&#= 65252;ﻴﮕﺮﺩﺩ.ﺍﮔﺮA= 261;ﺣﺪﺕ ﻭﺟﻮﺩ ﻋﻘﻠﻰ ﺟ&= #65260;ﺎﻥ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕ= ﻴﺮﻴﻢ، ﺗﻤﺎﻡ ﻋﻘﻠﻬﺎ &= #65165;ﺯ ﻣﻨﺒﻊ ﻋﻘﻞ ﺭﺏ&= #1617; ﺍﻟﻨﻮﻉ،ﻭ ﺩﺭ &#= 65261;ﺍﻗﻊ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺭ&= #65167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﺳ&#= 65174;. ﮐﻪ ﺍﺯ ﻧﻬﺎﻳﺖ = ﻣﻄﻠﻖ ﺃﺑﺪﻳّﺖ ﺳﺮﭼ= 5208;ﻤﻪ ﻣﻴﮕﻴﺮﺩ.ﻳﻌﻨ&#= 65264; ﺍﮔﺮ ﻓﮑﺮ ﻣﻰ ﮐ= ﻨﻴﻢ،ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺍﻳﻤ&#= 65166;ﻥ ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ&#= 1548;ﻭﻟﻰ ﻣﺎ ﻣﻌﻤﻮﻟﺎ ﻭ = ﺍﮐثرا ﭘُﺮ ﺍﺯ انحراف به ﺍﻳ&= #65254; ﺍﻟﻬﺎﻣﺎت اﻟA= 260;ﻰ ﻣﻰ ﺃﻓﺰﺍﺋﻴﻢ.&= #65261;ﮐﺎﻣﻠﺎﻥ ﮐﻤﻚ ﻭﮐﺎﺭﻯ ﺩ&= #65197;ﺫﺍت ﺨﻮﺩ ﻣﻴﮑﻨﻨﺪ&#= 1548;ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺭﺍ ﻧﺎﺏ ﺗﺮ ﺑﮕ= ﻴﺮﻧﺪ.ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺧ&= #65194;ﺍﻭﻧﺪ ﺑﺰﻧﺒﻮﺭ ﻭﺣﻰ &= #65251;ﻴﮑﻨﺪ،ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ &= #65191;ﻮﺩﺭﺍ ﺷﺶ ﺿﻠﻌﻰ ﺑﺴﺎ&= #65199;ﺩ. ﻳﻌﻨﻰ ﺗﻤﺎﻡ ﮐ&= #65198;ﺩﺍﺭﻫﺎ ﻭ ﭘﻨﺪﺍﺭﻫﺎ ﻭ = ﺭﻓﺘﺎﺭ ﻫﺎﻯ ﻫﻤﻪ ﻣﻮﺟ&= #65262;ﺩﺍﺕ،ﺑﺴﺘﻪ ﺑﺒﻨﺪ ﺍﻧﮕﺸﺘ&#= 65166;ﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﺳﺖ.ﮔﻮﺋﻰ ﻣﻮﺟﻮﺩ ﺑﺨﺼﻮ&#= 65209; ﺍﻧﺴﺎﻥ،ﭼﻮﻥ = 5227;ﺮﻭﺳﻚ ﺧﻴﻤﻪ ﺷﺐ ﺑﺎﺯ&= #65263;، ﺑﺎ ﺣﺮﮐﺖ ﺍﻧﮕ&= #65208;ﺘﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﺣﺮﮐﺖ ﺑﺪﻧﻰ ﻭ ﺫﻫﻨﻰ = ﻳﺎ ﺭﻭﺍﻧﻰ ﺳﻪ ﺑﻌ&= #65194;ﻯ ﻣﻴﺒﺎﺷﺪ.ﻭﺳﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ،ﺗﻨﻬﺎ = 4344;ﺎﮐﺴﺎﺯﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺳﺖ.ﮐﻪ ﺍﺯ ﺩﻭﺭﻩ ﮐﻮﺩ&= #64400;ﻰ ﻭ ﻓﺮﺍﻣﻮﺷﮑﺎ&#= 65197;ﻳﻬﺎ ﻭﺿﻌف عقل ﻭﺫʌ= 59;ﻦ ﺍﺯ ﮐﻤﺎﻟﺎت ﺮ&#= 65203;ﻴﺪه ﺍﺯﺗﻮﻟﺪﺍﺕ ﭘ&#= 65268;ﺸﻴﻦ ﺍﺳﺖ ﺑﻘﻮﻝ ﺍﻓ&= #65248;ﺎﻃﻮﻥ،ﺁﻧﻬʋ= 66; ﺭﺍ ﺍﺯﻧﻮ ﺑﻴﺎ&= #65193; ﻣﻴﺂﻭﺭﻳﻢ. ﮐﻪ = ﻣﻴﮕﻮﺋﻴﻢ ﻣﻰ ﻓﻬﻴﻢ ﻭ ﻣﻰ= ﺁﻣﻮﺯﻳﻢ. ﭘس ﺩﻳﻦ ﻭﺍﻗﻌ&#= 65264; ﻭ ﻫﺪﻑ ﺧﺪﺍﻭﻧ&= #65194;،ﺟﺰ ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197; ﻳﻚ ﺳﻴﺴﺘﻢ ﺍﺯ = ﺁﻟﻮﺩﮔﻰ ﻧﻔس،ﻭﺯﻧﺪﮔʌ= 64; ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧﻰ ﻧﻴﺴ&#= 65174;.ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﺩﻭﺭ&= #65257; ﺳﻠﻮﻙ ﻫﻔﺖ ﺳﺎ&= #65247;ﻪ ﻋﺰﻟﺘﮕﺎﻩ ﺳﻠ&#= 65262;ﮐﻰ،ﺑﺪﺍﻥ ﻋﺒﺎﺩﺕ ﻣﻴﮑﻨ&#= 65194;. ﻭﻫﺮ ﻋﻘﻴﺪﻩ ﻭ = ﻋﻘﺪﻩ،ﻭ ﻫﺮ ﻋﺎﺩﺕ ﺳﺎﻳ&= #65170;ﺮﻧﻴﺘﻴﻚ ﻭﻣﻠﮑﻪ ﺷﺪﻩ ﮔ&= #65196;ﺷﺘﻪ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﻭﺣﺘﻰﺍﻧﺴﺎ᥽= 5;ﻰ ﻭ ﻃﻔﻮﻟﻴّﺖ ﻭ &= #65175;ﻤﺎﻡ ﺩﻭﺭﻩ ﺣﻴﺎﺕ ﺧ&= #65262;ﺩﺭﺍ ﺗﺨﻠﻴﻪ ﻣﻴﮑﻨ&#= 65194;،ﻭﻟﻮ ﻣﻮﻗّﺘﺎ ﻓﺮﺍ= 5251;ﻮﺵ ﻣﻴﻨﻤﺎﻳﺪ.ﮔﻮ&#= 65163;ﻰ ﻭﺟﻮﺩ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩﺭﺍ ﺁﻣﺎﺩﻩ ﺩﺭﻳﺎ&#= 65235;ﺖ ﺩﺭﺳﺖ ﺍﺯ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﻭ ﺗﺄثّرﺍﺕ ﻭ = 5193;ﺧﺎﻟﺘﻬﺎﻯ </spa= n>ﻣﺮﺍﺗﺐ ﺍﻟʌ= 60;ﻰ،ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭحی = 5192;ﻮﻳش ﻤﻴﻨﻤﺎﻳﺪ. ﻭ ﺧ= ﻮﺩ ﺍﻧﺴﺎﻥ ﻣﻄﻠﻘ&#= 65166; ﺍﺯﻣﮑﺎﻧﻴﺰﻡ &#= 64400;ﺎﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﺩﺭ ﻭﺟﻮﺩ ﺍﻭ ﺭﺍ ﻧ= ﻤﻰ ﻓﻬﻤﺪ. ﻭﻟﻰ ﺩﻳ= ﮕﺮﺍﻥ ﻣﻰ ﻓﻬﻤﻨﺪ ﮐﻪ = ﺍﻳﻦ ﺷﺨﺺ ﺭﻓﺘﺎﺭﻫ&#= 65166;ﻯ ﺑﻬﺘﺮ،ﻭﮔﻔﺘA= 166;ﺭﻫﺎﻯ ﻧﻴﮑﻮﺗﺮ ﻭ ﻋﻘ&= #65166;ﻳﺪ ﺑﻬﺘﺮ ﻭﻭﺍﻗﻌ&#= 65264; ﺗﺮ ﺍﺭﺍﺋﻪ ﻣﻴ&= #65194;ﻫﺪ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺧﻮﺩ ﺷ= ﺨﺺ،ﻧﻴﺰ ﺍﺯ ﭘﻨﺪﺍﺭﻫﺎ&#= 65263; ﺩﺭﻭﻧﻰ ﺟﺪﻳﺪ</= span> </spa= n>ﺧﻮﺩ ﺩﺭ ﺗﻌA= 184;ّب ﺒﺎﺷﺪ. ﮐﻪ ﭼﮕﻮ= ﻧﻪ ﺑﺘﺄﻣّﻠﺎﺗﻰ = 5251;ﻴﺮﺳﺪ،ﮐﻪ ﺩﺭ ﻭﻯ ﺳﺎﺑﻘﻪ = ﻗﺒﻠﻰﻧﺪﺍﺷﺘ= 5258;ﺍﺳﺖ. ﻃﺒ= ﻘﻪ ﺑﻨﺪﻯ ﺭﻭﺡ ﺩﺭ = ﺍﻧﺴﺎﻥ،ﻣﺘﻔA= 166;ﻭﺕ ﮔﻔﺘﻪ ﺷﺪﻩ.ﺑﻴ&= #65254; ﻧﻔس ﻋﻨﺼﺮﻯ ﻭ &= #65255;ﻔس ﺃثیرﻯ ﻭﻧﻔس ʌ= 27;ﻘﻠﻰ ﻭ ﻧﻔس ﺭﻭﺣﻰ.ﻭ = ﻳﺎ ﺁﻧﺮﺍ ﺗﻘﺴﻴﻢ کلّی ﺑﻨﻔس ﺣ᥾= 8;ﻮﺍﻧﻰ ﻭ ﻧﻔس ﺍﻣّﺎﺭ= 5257; ﺑﺸﺮﻯ،ﻭﻧﻔس = 75;ﻟﻬﻰ ﺷﺪﻩ ﻳﺎ ﺭﻭﺡ ﺍ= ﻟهی ﺒﮑﻨﻴﻢ. ﻭﻳﺎ ﻋ= ﺮﻓﺎ </spa= n>ﺑﻨﻔس اﻣّﺎ= ره ﻮ ﻧﻔس ﻠﻮّﺍﻣ= 5258; ﻭﻧﻔس ﻤﻄﻤﺌن= 17;ه گفته اﻧﺪ. وﺑ᥺= 0;ﻮﺭ ﮐﻠّﻰ ﻧﻔس ﭼﻮ= 5253; ﺳﺘﻮﻥ ﺟﻴﻮﻩ ﺣ&= #65198;ﺍﺭﺕ ﺳﻨﺞ،ﻣﺪﺍﻡ ﺑ= 5170;ﺎﻟﺎ ﻳﺎ ﺑﻌﻘﻞ ﺩﺭ ﺗ= ﮑﺎﻣﻞ،ﻳﺎﺑﻘA= 260;ﻘﺮﺍ ﻣﻴﺮﻭﺩ، ﻣﺪﺍ= 5249; ﺑﺎﻟﺎ ﻭ ﭘﺎﺋﻴ&= #65254; ﻣﻴﺮﻭﺩ، ﻭ ﺩﺭ &= #65261;ﻗﺖ ﻣﺮﮒ ﻣﺘﻮﻗّﻒ &#= 65251;ﻴﺸﻮﺩ.ﮔﻮﺋﻰ ﻣﻌﺪﻝ ﻭ ﺍﺭﺯﺵ = ﻭﺟﻮﺩی اﻳﻦ ﺷﺨﺺ، ﺗﺎ &#= 64400;ﻨﻮﻥ ﺑﺮﺍﻯ ﻧﺴخه اA= 263; ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗ&= #65198; ﻧﻮﻋﻰ،ﻭﺣﺘﻰ = 5251;ﺴﺦ </spa= n>ﺣﻴﻮﺍنی ﭙﻴ= ;ﺪﺍ ﺍﺳﺖ.ﻭ ﻧﻴﺎﺯ ﺑ= ﻤﺤﺎﺳﺒﻪ ﻭ ﺩﺍﻭﺭﻯ،ﻳﺎ &#= 64380;ﻮﻥ ﻭﭼﺮﺍ ﻧﻴﺴﺖ. ﺭ= ﻭﺍﻗﻴّﻮﻥ ﺍﻭﺍﺋﻞ ﻭ ﻋﺮﻓ&= #65166;، ﺷﺎﻳﺪ ﺑﺘﻌﻠﻴ&#= 65250; ﻋﺮﻓﺎﻯ ﺷﺮﻗﻰ &= #65259;ﻨﺪ ﻭ ﺑﺎﺑﻞ ﻭﻣﺼﺮ&= #1548;ﻧﻔس ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺍ&= #65197;ﺍﻯ ﻣﺎﻫﻴّﺖ ﻣﺎﺩ= 5263; ﮔﻔاه اﻧﺪ.ﮐﻪ = 5259;ﻤﺎﻥ ﻣﺎﺩﻩ (ﺃثیرﻯ = 5251;ﻠﮑﻮﺗﻰ) ﻣﻰ ﮔﻮﺋﻴﻢ، &= #65261;ﻧﻪ ﻣﺎﻫﻴّﺖ(ﺃﺗﻤ= 5264; ﻧﺎﺳﻮﺗﻰ) ﺗﻦ.ﻭ= ﺍلاّ ﻓﺮﺽ ﺑﺪﻭﻥ ﻣﺎ&= #65259;ﻴّت ﺒﻮﺩﻥ ﻧﻔس ﻭﺭ&#= 65261;ﺡ، ﺑﺎﻋث ﺗﺮﺩﻳﺪ &#= 65193;ﺭ ﻭﺟﻮﺩ ﻣﺮﺍﺗﺐ &= #65255;ﺎﻣﺮﺋﻰ ﻭ ﺍﻟﻬﻰ،ﻭﺣﺘ= 5264; ﻗﺴﻤﺘﻬﺎﻯ ﻏﻴ&#= 65198; ﻣﺎﺩﻯ ﺗﻦ ﺍﻧﺴ&= #65166;ﻥ جوﻥ ﻓﮑﺮ ﻣﻴﺸ= 5262;ﺩ ﮐﻪ ﺣﺘﻰ ﺍﺯ ﻣﺮ= ﺍﺗﺐ ﺑﻰ ﻧﻬﺎﻳت ﺁﻳ&#= 65256;ﺪه ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ&#= 1548;ﮐﻪ ﻫﺮﻳﻚ ﻣﺎﻫﻴّ= 5174; (</spa= n>ﺗﺤت ﺃثیرﻯ)= ﺭﻗﻴﻘﺘﺮﺭﺍﺩ= 5165;ﺭﻧﺪ،ﺗﺎ ﺩﺭﻟﺎﻫﻮت عاʌ= 47;ﻢ ﻭﺟﻮﺩﻯ الله ʌ= 52;ﺎﺩﻩ (ﺷِبه عدﻡ)ﺑﮕ = 8;ﺌﻴﻢ. ﻭﺣﺘﻰ ﺩﺭ ﻫﺎﻫ&= #65262;ﺕ ﻋَﻤّاء ﺧﺪﺍ᥾= 1;ﻧﺪ ﻫﻮ،ﻣﺎﻫﻴّﺖ A= 227;ﺪﻡ </spa= n>ﻣﺎﺳﻮﺍﻩ ﻣʌ= 68;ﮕﻮﺋﻴﻢ.ﭼﻴﺰﻯ ﻫﺴﺖ ﮐﻪ ﺧﺪﺍﻭ&= #65255;ﺪ،(ﻫﻮ) ﺑﺎ ﺧﻮﺩﺵ ﻭﺍﺣ&= #65194; ﺍﺳﺖ.ﻭ ﺩﻳﮕﺮﺍ&= #65253; ﺁﻧﺮﺍ ﺍﺯ ﻧﻮﻉ = ﻋﺪﻡ ﻭﻧﻴﺴﺘﻰ ﻣﺎﻫ&#= 65262;ﻯﻣﻴﺪﺍﻧﻨﺪ.A= 261;ﺍﮔﺮ ﺩﻳﮕﺮﻯ ﺑﺨﻮﺍ&#= 65259;ﺪ ﻭﺍﺭﺩ ﻋﺎﻟﻢ(ﻫ&= #65262;) ﺷﻮﺩ ﮔﺮﭼﻪ ﺑﺪ&= #65197;ﺟﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻭ&= #64400;ﻤﺎﻝ ﻣﻄﻠﻖ ﻧﻮﺭ ﺍﻟ&= #65156;ﻧﻮﺍﺭ ﺍﻟﻠﻪ ﺭﺳﻴﺪﻩ &= #65169;ﺎﺷﺪ، ﺑﺎﻳﺪ ﺧﻮﺩ ﻣﻄ&= #65248;ﻘﺎ ﺑﻌﺪﻡ ﻭ ﻧﻴﺴﺘ&= #65264; ﺑﺮﺳﺪ، ﮐﻪ ﻓﺮ&#= 65215;ﺎ ﻭﺍﺭﺩ ﻫﺎﻫﻮﺕ</= span> </spa= n>ﺷﻮﺩ.ﺁﻧﮕﺎʌ= 57; ﻣﻌﺪﻭﻡ ﻧﻴﺰ ﻗﺪﺭت ﻮﺟ&#= 65262;ﺩ ﻭ ﻭﺭﻭﺩ،ﻭﻧﻪ &#= 65239;ﺪﺭﺕ ﺩﻳﺪﻥ ﻭﺩﺭﻙ<sp= an dir=3DLTR> نخوﺍﻫﺪ = 5193;ﺍﺷﺖ،ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺭ&= #65165;ﺑﺒﻴﻨﺪ.ﮐﻪ ﺑﺎﺯﻫﻢ ﺍﮔﺮ ﺑ&= #65170;ﻴﻨﺪ،ﺑﺎﺯﺍʌ= 07;ﺎﺭﻩ ﺑﻀﻤﻴﺮ ﻏﺎﻳﺐ &= #65251;ﻴﺸﻮﺩ.که ﻮ ﻭﻫﻮ یا ﺍﻭ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ،ﻳﻌﻨﻰ ﺩ= 5197; ﻫﺮﺣﺎﻝ ﻓﺮﺿﻰ &= #65261;ﺗﺼﻮﺭﻯ (ﻫﻮ)ﺍﻭﺭﺍ ﻧﻤﻰ= ﺑﻴﻨﺪ ﻭﻧﻤﻰ ﻓﻬﻤﻨﺪ.&= #65261;ﻟﻰ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﺩﺍﺧﻞ ﻫ&= #65204;ﺘﻰ ﺃﻫﻮ ﻳﺎ ﺃﻫﻮﺭ&= #65251;ﺰﺩﺍ،ﺍﻳﻦ ﻓﺮﺽ ﻣﺤﺎﻝ ﻫﺴ&= #65174;،ﮐﻪ ﺭﻭﺣﻰ ﻭ ﺣﺘﻰ ﺗ= ﻤﺎﻣﻰ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍت هستی ﻭﺍﺯ ﺃﺗʌ= 50; ﺣﻘﻴﺮﺗﺮ، ﺯﻣﺎﻧﻰ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺟ&= #65252;ﺎﺩﻯ ﻭﺟﻤﺎﺩﻯ ﻭ ﮔﻴ&= #65166;ﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑ= ﺸﺮﻯ ﻭ ﻓﻮﻕ ﺑﺸﺮﻯ ﻓ= ﺮﺍﻭﺍﻥ،ﺑﺎﻳA= 254; ﻫﻤﺎﻧﻰ ﺍﻟﻠﻪ &= #65169;ﺮﺳﺪ، ﮐﻪ ﻫﻤﺎﻥ ﻓﺮﻣ&= #65166;ﻥ ﺍﺯلی ﺃﺑﺪﻯ ﮐ= 606; ﻔﻴﮑﻮﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﻟﻰ ﺩﺭﻫﺮﻧﻮﻉ ﺑﻴ&#= 65242; ﺗﺠﻠّﻰ ﺍﻟﻠﻪ= 548;ﻭ ﺍﻳﻨﻚ ﺩﺭ= ; ﻧﻮﻉ ﺑﺸﺮﻯ در نهایت ﺑﻨﻮﺭ ᥵= 5;ﺠﻠّﻰ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭبّ اﻟﻨﻮﻉ ﺑA= 208;ﺮﻯ، ﻳﺎ ﺍﻟﮕﻮﻯ ﮐﻤ&= #65166;ﻝ ﻣﻴﺴّﺮ ﻧﻮع ﺒ= 5208;ﺮﻯ ﻣﻴﺮﺳﻨﺪ.ﻭﻫﺮ &= #65197;بّ اﻟﻨﻮﻋﻰ ﺑﻌﺪ= 5263; ﺑﺎﺯﺍﻟﮕﻮﻯ ﮐ&#= 65252;ﺎﻝ ﻧﻮﻉ ﺑﻌﺪﻯ ﺍﺳ&= #65174;.ﮐﻪ ﺭﻭﺣﻰ ﺑﺎﻳﺪ ﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﺍﻭﺭﺍ &= #65193;ﺭ ﮐﻤﺎﻝ ﺑﻴﺎﺑﺪ.&= #65261;ﻓﺮﺿﺎ به الله ﺪﺭ ﻣ᥺= 0;ﻠﻖ ﺍﺑﺪﻳّﺖ ﺑﺮﺳ= 5194;،ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺍ&= #65261;ﺭﺍ ﺑﻴﺎﺑﺪ.ﺩﺍﺳﺘ&#= 65166;ﻥ ﺳﻰ ﻋﺪﺩ ﻣﺮﻍ ﻣ= ﻮﻓﻖ ﺑﻤﻌﺮﺍﺟ&= #65260;ﺎ،ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﺧﺪﺍی خود ﺳﻴﻤﺮﻍ ﮐA= 258; ﻣﻴﺮﺳﻨﺪ، ﺑﺨ= 5262;ﺩ ﺩﺭ ﮐﻤﺎﻝ ﺍﻳﺪ&= #65153;ﻝ ﻣﻨﺘﻈﺮﺁﻧﻬﺎ &#= 65251;ﻴﺮﺳﻨﺪ. ﺩﺍﺳﺘﺎﻥ ﺳﻤﺒ&#= 65262;لیک (ﺧﻮﺩ ﺧﺪﺍﺋﻰ) ﺷ= ;ﺪﻥ ﺩﺭ ﻫﺮ ﻧﻮﻉ ﻣﻴ= ﺒﺎﺷﺪ. ﻋﺮ= ﻓﺎﻯ ﻗﺪﻳﻢ ﮔﻔته اA= 255;ﺪ،ﮐﻪ ﻧﻔس ﻣﺎﻧﻨﺪ ﺁ&#= 65175;ﺶ ﻭ ﻧَﻔﺨِﻪ ﻳﺎ &#= 65193;ﻣﻴﺪﻩ ﺁﺗﺸﻴﻦ ﺍﺳﺖ.ﮐ&= #65258; ﺍﻳﻦ ﻧﻔﺨﻪ ﻳﺎ = ﻧَﻔﺤِﻪ، ﺍﺻﻠﻰ ﺧﺪﺍﺋﻰ &= #65261; ﺁﮔﺎﻩ ﮐﻨﻨﺪﻩ &= #65193;ﺍﺭﺩ.ﺯﻳﺮﺍ ﻧﻔس ﻣﻠﮑﻮﺗﻰ</s= pan> </spa= n>ﺭﺍ ﺍﺯ ﻣﺎﺩA= 257; ﺃثیرﻯ ﮔﻔﺘﻴﻢ، ﮐﻪ ﻫ&#= 65252;ﺎﻥ ﮐﻮﺍﻧﺘﻮم هاʌ= 63; ﺍﻧﺮﮊﻯ ﻭ ﺣﺮﺍﺭﺕ ﺧﻮﺭ&= #65207;ﻴﺪ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺭ&= #65203;ﻴﺪﻩ ﺑﻤﺎ ﺩﺭ ﺍﻣﻮﺍ&= #65181; ﻧﻮﺭﻯ،ﻭ ﺍﺯ ﺗ&#= 65262;ﺩﻩ ﻫﺎﺋﻰ ﻧﻴﻤﻪ ﻣ&= #65166;ﺩﻯ ﺑﻨﺎﻡ ﻓﻮﺗﻮﻥ &= #65165;ﺳﺖ.ﮐﻪ ﻋﻠﻤﺎ ﻧﻴﺰ ﮔﻔ&= #1578;ه اﻧﺪ.ﺭﻭﺯﺍﻧﻪ &#= 1576;یش از 250= ﺗُﻦ ﺍ&#= 65199; ﻭﺯﻥ ﺧﻮﺭﺷﻴﺪ ﮐﻢ ﻣ&= #65268;ﺸﻮﺩ.ﻭ ﺍﻳﻦ ﺍﻧﺮﮊﻯ ﻫ&= #65166;ﻯ ﺁﺗﺸﻴﻦ ﻣﻠﮑﻮ&#= 65175;ﻰ،ﺍﺯ ﻣﺤﺘﻮﻳﺎﺕ ﮔﻮ&#= 65255;ﺎﮔﻮﻥ ﺩﺍﺧﻞ ﻫﺴﺘﻪ<sp= an dir=3DLTR> <= span lang=3DAR-SA>ﺃﺗﻢ ﻫﺎﺭﺍ A= 175;ﻐﻴﻴﺮ ﻣﻴﺪﻫﻨﺪ.ﻭﺁﻧ&#= 65260;ﺎ ﺭﺍ ﭘﺮﺑﺎﺭ ﺗﺮ = ﻭﮐﺎﻣﻞ ﺗﺮ ﻣﻴﮑﻨﺪ.ﮐﻪ = ﺃﺗﻤﻬﺎﻯ ﺳﺒﻚ ﻭﺳﻨﮕﻴﻦ &= #65175;ﺮ ﻣﻴﺸﻮﻧﺪ ﻭﻧﻴ&#= 65200; ﻗﺎﺑﻞ مو&= #65247;ﮑﻮﻝ ﺷﺪﻥ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﻭ ﻋﺎﻗﺒﺖ ﮊﻧﻬ&= #65166;ﻯ ﺯﻧﺪﻩ ﺍﺯ ﻣﻮﻟ&= #64401;ﻮﻟﻬﺎﻯ ﺁﻧﻬﺎ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﻧﺪ.ﻭ ﺍﻳﻦ ﺍﺳﺘثنا A= 193;ﺭ ﻃﺒﻴﻌﺖ،ﺗﻨﻬA= 166; ﺩﺭ ﭼﻬﺎﺭ ﺍﺳﻴ&= #65194; </spa= n>DNA ﺍﺳﺖ،@= 400;ﻪ ﺑﺤﻴﺎﺕ ﻭﺗﻮﻟ&#= 65268;ﺪ ﻣثل می ﭘﺮﺩﺍʋ= 99;ﻧﺪ. وﺍﮔﺮ ﺷﺮ= ;ﺍﻳﻂ ﺣﻴﺎﺗﻰ ﻭﻣﺤﻴ&#= 65220;ﻰ ﻟﺎﺯﻡ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ.ﻭﮐﺎﺭ ﺗﮑﺎﻣﻞ ﮊﻧﻬﺎ &= #65169;ﮑﺮﻣﻮﺳﻮﻣﻬA= 166; ﻭﻭﻳﺮﻭﺳﻬﺎ،A= 261; ﺳﭙس ﺑﻴﺎﺧﺘﻪ &#= 65259;ﺎ ﻭ ﺣﺘﻰ ﺍﻋﻀﺎﻯ = ﺗﻦ ﻳﻚ ﻣﻮﺟﻮﺩ ﺗﺎ = ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻣﻴﺮﺳ&#= 65194;. <o:p></o:p> = 5255;ﻤﻴﺪﺍﻧﻴﻢ ﮐﺎﺭ ﺗﮑﺎﻣﻞ ﮐ&= #65252;ّﻰ ﻭ ﮐﻴﻔﻰ ﺍﻳﻦ ﺗ= ﺮﮐﻴﺒﺎﺕ ﺣﻴﺎﺗﻰ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﭼﮕ&= #65262;ﻧﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﻗﻄﻌﺎ ﺯﻧﺪﮔﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﻧﺨﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ ﮔﻮ= ;ﺋﻰ ﻓﺮﺷﺘﮕﺎﻧﻰ ﭘ&#= 65198;ﻭﺍﺯ ﮐﻨﻨﺪﻩ ﺧﻴﺎﻟ&#= 65264; ﻭ ﺗﺨﻴّﻠﻰ ﻣﺎ &= #65169;ﺎﺷﻨﺪ. ﮐﻪ ﺳﺮﺍﺳﺮ ﮐﻬ&= #64401;ﺸﺎﻥ ﻳﺎ ﮐﻬﮑﺸﺎﻧﻬ&#= 65166; ﺭﺍ ﻃﻰ ﻣﻴﻨﻤﺎ&= #65267;ﻨﺪ.که ﻤﺎ ﺍﺯﭼﻬﺎﺭ ﺑ&= #1615;ﻌﺪﻯ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﺗﺎ ﺑﺎﺯ ﺩﺭﺍﻧﻮﺍ&#= 65225; ﺧﻴﻠﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻭ ﺑﺎﻟﺎﺗﺮ،ﺍ= 5169;ﻌﺎﺩ ﺟﺪﻳﺪ ﭘﻨﺠﻢ ﻭ = ﺩﻫﻢ ﻭ ﻫﺰﺍﺭﻡ ﺩﺭ ﻭ= ﺟﻮﺩﻫﺎ ﭘﻴﺪﺍ ﺷﻮﺩ.ﺁﻧ&= #65220;ﻮﺭ ﮐﻪ ﺍﮐﻨﻮﻥ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ( ﺑﻰ</= span> &#= 65255;ﻬﺎﻳﺖ ﺑُﻌﺪﻯ) ﺩﺭ ﻭﺟ&= #65262;ﺩ ﻫﺴﺘﻨﺪ.<o:p></o:p> = 5251;ﻴﮕﻮﻳﻨﺪ ﻧﻔس ﻮﺭﻭﺍﻥ ﺍ&#= 65255;ﺴﺎﻥ ﺩﺍﺭﺍﻯ ﻭﻇﻴف= 607; ﺍﺳﺖ،ﮐﻪ ﻫﻤﺎ= 5253; ﺗﻨﻈﻴﻢ ﻧﻈﺎﻡ &= #65261;ﺟﻮﺩﻯ ﺳﺎﻟﻢ ﺗﻦ ﺍﺳﺖ. ولی ﻣﺮﺍﺗﺐ ﻣA= 194;ﺑّﺮ ﺍﻟﻬﻰ ﮐﺎﺭ ﺧﻮ&= #65193;ﺭﺍ،ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻣ&#= 65268;ﻨﻤﺎﻳﻨﺪ.ﮐﻪ ﻫﺮﺍﺻﻠﺎﺡ ﻭﺗ&#= 65232;ﻴﻴﺮﺍﺕ، ﻭﺳﭙس ﻭﻣﻬﻤﺘ= 5198;،ﺗثبیت ﮐﻤﺎﻟﺎﺕ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻧﻈﺎﻡ ﻧﻮﻉ ﺯ&= #65255;ﺪﻩ ﺭﺍ ﺩﺭ ﺩﻭ= ;ﺭﻩ ﺣﻴﺎﺕ ﺑﺸﺮﻯ ﻓ&= #65228;ﻠﻰ ﺑﺮﻗﺮﺍﺭ میﻨA= 252;ﺎﻳﺪ ﺗﻌﻴﻴﻦ ﻭ ﺭﻓﺘ&= #65166;ﺭ ﻭﮔﻔﺘﺎﺭ ﻭ ﮐﺮ&= #65193;ﺍﺭ ﺍﻧﺴﺎﻥ ﻧﻴﮑﻮ &= #64404;ﺮﺩﺩ،ﮐﻪ ﻧﺘﻴﺠﻪ ﺣﺼﻮﻝ &= #65175;ﮑﺎﻣﻞ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ. ﮐﻪ ﺗﻦ ﺍﻳ= ;ﻦ ﻋﺒﺎﺭﺍﺕ ﺟﺪﻳ&#= 65194; ﺭﺍ ﻣﻴﻴﺎﺑﺪ.ﮔ&= #65262;ﺋﻰ ﻧﻔس ﺣﻴﻮﺍﻧﻰ= 548;ﻭﺍﺳﻄﻪ ﺑﻴﻦ ﺗﻦ ﻭ ﺫﻫﻦ= ،ﻳﺎ ﻋﻘﻞ ﺍﻟﻬﻰ ﻣﻴ&= #65170;ﺎﺷﺪ ﻭﺣﺘﻰ ﻣﻴﺘﻮﺍ&#= 65253; ﺍﺯ ﺩﻳﺪ ﻭﺣﺪﺕ = ﻭﺟﻮﺩﻯ،ﺗﻦ ﻭﺫﻫﻨﻰ ﻭﻧﻔس &#= 65261; ﺭﻭﺡ ﻭﺣﺘﻰ ﺍﺭ&= #65261;ﺍﺡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﻰ ﻧﻬﺎﻳﺖ ﺭﺍ&= #1548;ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﺑ&= #65166; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65166; ﮐﻤﻚ ﺑﮑﺎﺭ ﻣﺮ&= #65165;تب اﻟﻬﻰ ﮐﺮﺩه اA= 267;ﻢ.ﻭﺍلاّ ﻣﺠﺎﺯﺍﺕ ﮐﺎﺭ&#= 65251;ﺎﺋﻰ ﻭﻣﺠﺮﻡ ﺷﺪﻥ ﺑ&= #65184;ﻬﻨّﻢ، ﻳﺎ ﺟﻬﺎﻧﻮﻡ ﺟ&= #65260;ﺎﻥ ﺩﺭ ﻋﺬﺍﺏ ﺯﻧﺪ&= #64404;ﻰ ﻫﺎﻯ ﺳﺨﺖ ﺍﻧﻮ&= #65165;ﻉ ﺣﻴﻮﺍﻧﻰ ﻭ ﮔﻴ&= #65166;ﻫﻰ ﻭ ﺑﺪﺗﺮ ﻣﻴﺮﺳ&= #65194;.ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷاه ها ﺩﺭ A= 153;ﻳﻨﺪه ﻫﺎ، ﺗﺎ ﺑﺎﺯ ﺩ&= #65197;ﻧﻮﻉ ﺑﺸﺮی ﻤﺠﺪﺩ ﻫ&#= 65252;ﻴﻦ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65261; ﻃﺒﻴﻌﻰ ﻫﻤﻪ ﺍ&= #65197;ﻭﺍﺡ،ﻳﺎ ﺍﺻﻞ ﺍﻟﻬﻰ ﺧﻮ&= #65193;،ﻣﺪﺍﻡ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #64400;ﻤﺎﻝ ﺃﺭﺑﺎﺏ ﻧﻮﻉ ﺧ&= #65262;ﺩ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺩﺭ = ﻧﻮﻉ ﺑﺸﺮﻯ،ﺑﻨﻮﺭ = 5239;ﺎﺋم ﻮﺭﻭﺡ ﺍﻟﻬﻰ ﻣ&= #65268;ﺮﺳﻴﻢ.ﻭﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ برسیم . ﻭﻫﻤﭽʌ= 56;ﺎﻥ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺭ&= #65169;ﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ در پیش هست، ﺗ&= #65166; فرضا ﺑﻨﻮﺭ ﺍʌ= 47;ﺄﻧﻮﺍﺭ ﻭﺭﻭﺡ ﺍﻟﺄﺭﻭ&#= 65165;ﺡ ﺍﻟﻠﻪ ﺭبّ اﻟA= 156;ﺭﺑﺎب رسید،ﻭﺍﻳﻨﻬ= ﻤﺎﻧﻰ ﺻﻔﺎت الله ﺮᥴ= 5; ﻳﺎﻓﺖ.ﻭﺑﺘﺪﺭ= ;ﻳﺞ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﺑﻰ ﺍﻧﺘﻬﺎ،ﺍ= 5267;ﻦ ﺗﺸﺒّﻪ ﺗﺪﺭﻳ= 5184;ﻰ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺍﺩﺍ&#= 65251;ﻪ ﺩﺍﺭﺩ.ﻣﻴﮕﻮﻳ&#= 65256;ﺪ ﻧﻔس ﺑﺘﻦ ﺻﻮﺭ&#= 65173; ﻣﻴﺪﻫﺪ. ﮐﻪ ﺷﺎ= ﻳﺪ ﻣﻨﻈﻮﺭ ﮊﻧﺘﻴ&#= 65242; ﺟﺴﻤﺎﻧﻰ ﻧﻄﻔ&#= 65258; ﻫﺮ ﺳﻠﻮﻝ ﺍﺳﺖ.= ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65235;ﻌﻠﻰ، ﻫﺮ ﻳﻚ ﺗﻨﻈﻴﻢ = ﮐﻨﻨﺪﻩ ﮐﺎﺭ ﺍﻳﻦ ﮊﻧﺘ&= #65268;ﻚ ﺟﺴﻤﺎﻧﻰ ﺍﺳﺖ.&= #65267;ﻌﻨﻰ ﺭﻭﺡ ﺍﻟﻬﻰ ﺑﺨ&= #65212;ﻮﺹ ﺭﻭﺡ ﺳﺎﻟﻚ،ﮐ= 5258; ﮐﻤﺎﻟﺎﺗﻰ ﺍﻟ&#= 65260;ﻰ ﻳﺎﻓﺘﻪ ﺍﺳﺖ،= 5169;ﺘﺪﺭﻳﺞ ﺩﺭ ﺗﻨﻈﻴﻢ ﻧﻈ&= #65166;ﻡ ﺟﺴﻢ ﻭﺫﻫﻦ،ﺍ= 5255;ﺴﺎﻥ ﺭﺍ ﺁﻣﺎﺩه ﺘﺮ&#= 65251;ﻴﮑﻨﺪ.ﻭ ﺍلاّ ﻋﻠﻮﻡ ﻭ = 5235;ﻠﺴﻔﻪ،ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺎ = ﺗﻮﺭﻡ ﺍﻓﻘﻰﺧﻮﺩ،ﺍA= 199; ﺩﺍﻧﺴﺘﻨﻰ ﻫﺎ&#= 65263; ﺧﻮﺏ ﻭ ﺑﺪ ﻭﺍﻟ= ﻬﻰ ﻧﺎﺗﻮﺍﻥ ﻣﻴﮑ&#= 65256;ﺪ.ﺩﺭﺣﺮﮐﺖ ﺻﺪ ﮐﻴﻠﻮ ﻃﻠﺎ = ﺑﺎ ﺧﻮﺩ ﺑﺮﺩﻥ،ﻣ= 5256;ﺠﺮ ﺑﺤﺮﮐﺖ ﻗﺪﻣﻰ &= #65259;ﻢ ﻧﻤﻴﺸﻮﺩ.ﻭ ﺑﺎ&= #65247;ﺄﺧﺮﻩ ﭘس ﺍﺯ ﺗﻮﻟﺪ ﺍ&= #65203;ﺖ،ﮐﻪ ﺟﺴﻢ ﮐﻤﺎﻝ ﻣﻨ&= #65166;ﺳﺐ ﮊﻧﺘﻴﻚ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﻴﺎﺑﺪ. ﻭ ﻧﺎ= ﺧﻮﺩﺁﮔﺎﻩ ﻭﺧﻮﺩﺁﮔﺎﻩ ﺫ&#= 65259;ﻦ، ﮐﻤﺎﻝ ﺧﻮﺩﺭﺍ &= #65255;ﺘﻴﺠﻪ ﮐﻤﺎﻟﺎﺕ ﺭﻭﺍ&#= 65253; ﺣﻴﻮﺍﻧﻰ ﻧﺘﻴ&#= 65184;ﻪ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭ ﺑ= ﺎﻟﺄﺧﺮﻩ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ،ﺁﻧﻬﻢ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65247;ﺎﻳﺖ،ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﮐﻤﺎ&#= 65245; ﺷﻬﻮﺩﻯ ﻣﺮﺍﺗ&#= 65168; ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ ﺭﺍ ﻣﻴﻴﺎﺑﺪ.ﻭ&= #65193;ﺭ ﻧﻬﺎﻳت اﮔﺮ ﭼ= 5256;ﺎن ﭙﻴش ﺮﻓتی ﺴﻠA= 262;ﮐﻰ ﺑﻮﺩ، ﺩﺭﻭﻟﺎ= 5267;ت ﻤﺤﻤﺪ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢ،ﻭ ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ= ﺑﻌﺮش ﺮﺣﻤﺎﻥ ﻫﻢ ﻣﻴ&= #65198;ﺳﺪ. ﺗﮑﺎﻣﻞ ﺍﻓﻘﻰ &= #65261;ﮐﻤّﻰ ﻭﻧﻴﻤﻪ ﮐﻤّﻰ &#= 65251;ﻌﻨﻮﻯ، ﻣﻌﻴﺎﺭﺗﮑﺎﻣ= 5246; ﺭﻭﺣﻰ ﻭﻣﻌﻨﻮ&#= 65263; ﻭﻣﻴﻨﻮﻯ ﻭ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﺭﻭﺡ = ﺣﻴﻮﺍﻧﻴﺎﻧﺴ= 5166;ﻥ ﻋﺎﺩﻯ.ﺑﺎ ﺗﺤﺮ&= #65267;ﻚ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺧﻮﺩ، ﺍ&#= 65255;ﮕﻴﺰه ﺴﺎﺯ ﻧﻔس ﻭ ﺭﻭ&= #65165;ن ﺒﺮﺍﻯ ﺗﺄثیر A= 193;ﺭ ﺫﻫﻦ ﻭ ﺗﻦ ʋ= 65;ﻧﺴﺎﻧﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺳﺎ= ﻟﻚ ﺍﻧﮕﻴﺰﻩ ﻣﺎﺩ&#= 65263; ﻧﻔس ﺣﻴﻮﺍﻧﻰ= 548;ﻭ ﻋﺎﺩﺍﺕ ﻭ ﻋﻘﺪ&= #65257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎ ﻭﺳﺎﻳﺒﺮﻧﺘﻴ= 5242; ﻫﺎﻯ ﺭﻓﺘﺎﺭﻯ &= #65261;ﮔﻔﺘﺎﺭﻯ ﻭ ﮐﺮﺩﺍﺭی ﺨﻮ&#= 65193;ﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ،= 5175;ﺎ ﺑﺘﻘﻠﻴﺪ ﭘﻴﺮ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ &= #65191;ﺪﺍﻭﻧﺪ. ﺷﻬﻮﺩﺍﻟﻬﻰ ﮐ&#= 65166;ﻣﻠﺎﻥ ﻭ ﺗﺸﺒّﻪ ﺻﻔﺎ&#= 65175;ﻰ ﺑﺎ ﻣﺮﺍﺗب اﻟ= 5260;ﻰ ﺭﺍ ﺑﻴﺎﺑﺪ.ﺯﻳ&= #65198;ﺍ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65187;ﻴﻮﺍﻧﻰ،ﺍﺑʋ= 76;ﺪﺍ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65169;ﺸﺮﻯ،ﻭ ﺳﭙس ﺒﺎﻧﮕﻴﺰ= 5257; ﻫﺎﻯ ﺍﻟﻬﻰ،ﺍ= 5199; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺗﺒﺪﻳﻞ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﺍﻧﻌﮑﺎس ﺷﺮﻃﻰ،ﺭﺍﻩ ﺗ= 5228;ﻠﻴﻢ ﺧُﺮﺍﻓﺎت اﺳʋ= 74;.(ﺗﺠﺮبه ﻮﺧﻄﺎ و مجازات) ﮐﻪ ﭼ᥾= 2;ﻥ ﻳﻚ ﺑﺎﺭ ﺿﺮﺭﻯ = ﻭ ﺳﻮﺧﺘﻰ ﺍﺯ ﺁﺗ&= #65206; ﺭﺳﻴﺪ،ﻫﺮﮔﺰ = 5169;ﺪﺍﻥ ﺗکرار ﻧﻤﻴﺸ᥾= 2;ﺩ ﺍﻳﻦ ﺭﻭﺵ ﺗﻌﻠ&= #65268;ﻢ ﻃﺒﻴﻌﻰ حیوان= ;ات ﺩﺭ ﻃﻔﻞ ﺍﻧﺴﺎ&= #65253; ﻧﻴﺰ ﻫﺴﺖ.ﻳﺎ ﺍ= ﮔﺮ ﺭﻭﺷﻬﺎﻯ ﺗﻌﻠ&#= 65268;ﻢ ﺗﻠﻘﻴﻦ ﻣﺤﺼّ= 5248;ﻴﻦ ﺩﺳﺖ ﺑﺪﻫﺪ ﻭ ﺩ= ﺭ ﺯﻧﺪﮔﻰ ﺗﻌﻠﻴ&#= 65250; ﻳﺎ ﺗﺠﺮﺑﻪ ﺗﺄ&= #65251;ﻠﻰ ﺑﻴﺎﺑﺪ.ﻭ ﺩﺭ ﺳ= ﻠﻮﻙ ﺑﺎ ﻭﻟﺎﻳﺖ ﺭﻭ&= #65205; ﺗﻌﻠﻴﻢ (ﻧﻴﻤﻪ = ﺍﺭﺍﺩﻯ) ﮐﻨﺘﺮﻝ ﻧﻔس ﺮ&#= 65165; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﺷﺎﻳﺪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺍﺳﺖ ﮐﻪ ﺍﻧﻮﺍ&= #65225; ﺗﺠﺎﺭﺏ ﺗﻌﻠﻴ&#= 1605; اﺭﺍﺩﻯ ﻧﺎﻣﻔ= 5260;ﻮﻡ ﻣﺎ ﺻﻮﺭﺕ ﮔﻴﺮ&= #65193;.ﻭ ﻟﺬﺍ ﺳﺎﻟﻚ ﮐﺎ&= #65197;ﻯ ﻣﻴﮑﻨﺪ،ﮐﻪ ﮐ= 5166;ﺭﻯ ﻧﮑﺮﺩﻩ ﺑﺎﺷﺪ.&= #64344;ﺎﺳﺦ ﺍﻧﮕﻴﺰﻩ ﺍﺯ ﺗ&= #65254; ﻭﺫﻫﻦ،ﺑﺮﺍﻯ = 5191;ﻮﺍﺳﺘﻪ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ،ﮔﻨﺎﻫA= 264; ﺍﺯ ﻋﻀﻮ ﻧﻴﺴﺖ.= ﺑﺎ ﻋﻴﺐ ﻧﻔس ﻭﺭﻭ&#= 65165;ﻥ ﺍﺳﺖ، ﻭ ﻧﻪ ﭼﻮ&= #65167; ﺩﺳﺘﻰ ﮐﻪ ﮐﻒ ﺩ= ﺳﺖ ﻭﭘﺎﻯ ﻣﻰ ﺯﻧﻨ&= #65194;.ﻭﺍﮔﺮ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕ= ﻴﺮﻳﻢ،ﺑﺪﻝ ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ&= #1548;ﻭ ﺣﺘﻰ ﺭﻭﺡ ﺍﻟﻬ&= #65264; ﺷﺪﻩ ﺳﺎﻟﮑﺎﻥ &= #65261;ﮐﺎﻣﻠﺎﻥ،ﺩʋ= 97; ﻫﻢ ﺍﺩﻏﺎﻡ ﻭ ﺗ= ﻠﻮ ﺍﻟﺄﺧﺮﻯ ﻣﺘﺪ&#= 65165;ﺧﻞ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺩﺭ= ﺷﻬﻮﺩ ﺑﺎﻟﺎﺗﺮ ﺑﺎﻳ&#= 65194; ﻣﺤﮑﻤﺘﺮ ﺑﺎﺷ&#= 65256;ﺪ.ﭘس ﺑﺮﺍﻯ ﺭﻭﺡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺑﺎﻳﺪ ﮐﺴ= ﺐ ﻭ ﺍﻗﺪﺍﻣﻰ ﮐﻨ&= #65268;ﻢ.ﻭﻧﻪ ﺭﺳﻴﺪﻥ ﺑﺨﻮﺍ&#= 65203;ﺘﻪ ﻫﺎﻯ ﻓﻄﺮﻯ ﺭﺩ&= #65257; ﻫﺎﻯ ﭘﺎﺋﻴﻦ ﺗ&= #65198;،ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺤ&= #65240;ﺎﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﻭﺗﻮﺣّ= 5206; ﻭﺣﻴﻮﺍﻧﻴّﺖA= 169;ﻴﺸﺘﺮﻣﻴﺒﺮﺩ= ;. ﺍﻓ= ﻠﺎﻃﻮﻥ ﻧﻔس ﺭﺍ ﺩﺭ ﺳﻪ = ﺟزء ﺧﻮﺍﻧﺪ،ﻳﮑﻰ = 5239;ﺪﺭﺕ ﺷﻬﻮﻯ ﺍﻃﺮﺍﻑ &= #65207;ﮑﻢ،ﮐﻪ(ﺣﻔﻆ ﺍﻋﺘﺪﺍﻝ)ﺁﻥ ﻓ&= #65216;ﻴﻠﺖ </spa= n>ﻭﮐﻤﻚ ﺑﻄﺒʌ= 68;ﻌت اﺳﺖ.ﮔﺮﭼﻪ ﻣﺒ&#= 65166;ﻟﻐﻪ ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﮐﻨ= ﺘﺮﻝ ﻭﺣﺘﻰ ﺗﺮﻙ ﺁﻥ&= #1548;ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﻭ = ﺗﻌﻠﻴم ﻮﺗﮑﺎﻣﻞ ﺭﻭﺡ &= #65193;ﺭ ﺳﺎﻟﻚ،ﻭ ﺑﻬﺒ= 5262;ﺩ ﺫﻫﻦ ﺩﺭﻣﺤﺼّ= 5246; ﻫﺮ ﺭﺷﺘﻪ ﻋﻠم&#= 1740; ﻮﺭﻧﮓ ﺁﻥ ﻗﻮّ&#= 65257; ﻏﻀﺒﻰ ﻧﻔس،ﮐA= 258; ﺟﻨﺒﻪ ﻓﻀﻴﻠﺖ &= #65153;ﻥ ﺷﺠﺎﻋﺖ ﺍﺳﺖ.ﻳ&= #65228;ﻨﻰ ﺗﺤﻘّﻖ ﻫﺪفم = 6;د،ﻭﻧﻪ ﺗﺮک کنترل ﺪﺭ= ; ﺁﺯﺍﺩﻯ ﺁﻥ.ﻭ ﺍﻟّﺎ ﺗﺒ&= #65194;ﻳﻞ ﺑﺘﻮﺣّﺶ ﻭ ﻗﻬ&#= 65240;ﺮﺍ ﻣﻴﮕﺮﺩﺩ.ﻭ ﻫﺮ&= #64380;ﻪ ﻫﺪﻑ ﻣﻨﺪ ﺑﺎﺷ&= #65194;،ﻓﻀﻴﻠﺖ ﻭﺗﮑﺎﻣﻞ ﺍﺳﺖ. = ﺑویژه ﻫﺪﻑ ﻧﺠﺎﺕ ﺍﺯ = ﻣﻘﺎﻡ ﻧﻮﻉ ﺑﺸﺮﻯ، ﻭ&#= 65175;ﺮﻙ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺣ&= #65268;ﻮﺍﻧﻰ ﻭ ﺻﻔﺎﺕ ﺁﻥ،ﻭ &= #65255;ﻴﺰ ﺗﺮﻙ ﺻﻔﺎﺕ ﻧﻮ&= #65225; ﺑﺸﺮﻯ،ﮐﻪ ﺧﻮ= 5193; ﻫﻤﭽﻨﺎﻥ ﺣﻴﻮ&#= 65165;ﻧﻴّﺖ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﭘس ﺑﺎﻋث ﻗﻬﻘﺮﺍ= 5263; ﺭﻭﺡ ﭘس اﺯ ﻣﺮ&#= 64402; ﻣﻴﺸﻮﺩ،ﻭﻧﻪ = 5197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ.ﺩﺭ = ﺭﺳﻴﺪﻥ ﺑﻬﺪﻑ ﻧﻬﺎﺋﻰ &= #65219;ﺒﻴﻌﻰ ﻭ ﻓﻄﺮﻯ ﺭﻭﺡ<s= pan dir=3DLTR> </spa= n>ﺍﻧﺴﺎﻧﻰ،ﺩ= ;ﺭ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﺻﻔﺎﺕ ﻭ ﺍﺧﻠﺎ&= #65237; ﻭ ﻋﻘﻞ ﻭﻣﻘﺎﻡ = ﺍﻟﻬﻰ.ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺍ&= #65267;ﺪﺁﻝ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ، ﺩﺭﺭﺏ= 617; ﺍﻟﻨﻮﻉ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس .ﻭ ﺟزء ﺳﻮﻡ ﻧﻔ&= #1587; ﺭﺍ ﺍﻓﻠﺎﻃﻮﻥ &= #65255;ﻴﺮﻭی عاﻗﻠﻪ ﺧﻮﺍﻧA= 194;ﻩ.ﮐﻪ ﻓﮑﺮ ﺗﻨﻬﺎ ﻗﺴ&= #65252;ﺖ ﻓﻨﺎ ﻧﺎ ﭘﺬﻳﺮ = ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﻧﻴﺮﻭ ﭘس &= #65165;ﺯ ﮐﻨﺘﺮﻝ ﺷﻬﻮﺗ&#= 65260;ﺎﻯ ﻧﻔﺴﺎﻧﻰ،ﻭﮐA= 256;ﺘﺮﻝ ﻧﻴﺮﻭﻫﺎﻯ ﻏﻀ&#= 65170;ﻰ ﻭﻓﻌّﺎﻝ تن ﻮA= 195;ﻫن ﻤﻨﺠﺮ ﺑﺮﺳﻴﺪ&#= 65253; ﺑﻌﻘل اﻟﻬﻰ،ʋ= 93;ﺭ ﻣﺮﺣﻠﻪ ﻧﻬﺎﺋ&#= 65264; ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ،ﺑﺮﻭﺵ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﺍﺳﺖ.ﮐﻪ ﺑﻌﻘﻞ = ﮐﻞ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194; .ﮔﺮﭼﻪ ﻋﻘﻠﻬﺎ&= #65263; ﺑﺮﺗﺮ،ﺩﺭ ﻣﺮ= 5165;ﺗﺐ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ &#= 65169;ﺨﻠﻖ،ﻭﻳﺎ ﺩﺭ ﺭﺟﻌﺘﻬﺎﻯ &= #65235;ﺮﺍﻭﺍﻥ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ.ﺗﺎ ﻓﺮﺿﺎ = ﺑﻌﻘﻞ ﻣﻄﻠﻖ ﺍﻟﻬﻰ ﺭ&= #65167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺭﺳ&#= 65268;ﺪ.ﮐﻪ ﺩﺭ ﺍﺑﺪﻳّﺖ ﺑ&#= 65166;ﻳﺪ ﺭﺳﻴﺪ.ﺁﻧﮕﺎﻩ &= #64400;ﻪ ﻓﺮﻣﺎﻥ(ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ)ﺍﻟﻬﻰ ﺑﭙﺎﻳﺎﻥ ﺧﻮﺍ&#= 65203;ﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺭﺳﻴ&#= 65194;ه است. ﺁﻧﮕﺎﻩ ﭼ= 5262;ﻥ ﺭﻭﺣﻰ ﺭﺳﻴﺪﻩ &= #65169;ﺎﻟﻠﻪ،ﭼﻮﻥ ﺍﻟﻠﻪ ﻭﮐﻤﺎل اﻭ،ﺁﻏﺎﺯ ﺧﺪA= 165;ﺋﻰ ﮐﺮﺩﻥ ﺍﻭ ﺩﺭ ﻳ= ﻚ ﻋﺎﻟﻢ ﺩﻳﮕﺮی &#= 65262;ﻓﺮﻣﺎﻥ ﺟﺪﻳﺪ ﺧﺪﺍﻭﻧ&#= 65194;(ﻫﻮ)ﺩﺭﻋﻤّاœ= 9;،ﺑﻌﻨﻮﺍﻥ ﺻﺎﺩﺭﺍﻭﻝ ﺟﺪ&#= 65267;ﺪی ﻤﺎﻧﻨﺪ ﺍﻟﻠﻪ&#= 1548; ﺩﺭﻳﻚ ﻗﺴﻤﺖ ﺩ&= #65267;ﮕﺮﻯ،ﺑﻴﺮﻭʌ= 53; ﺍﺯ ﻫﺴﺘﻰ ﻣﺨﺘ&= #65248;ﻒ ﺗﺎﺑﻊ ﺍﻟﻠﻪ،= 5169;ﺨﺪﺍﺋﻰ ﻭ ﺍﻟﻮﻫﻴّﺖ ﺧ&#= 65262;ﺩ ﺑﭙﺮﺩﺍﺯﺩ.ﮔﺮ&#= 64380;ﻪ ﻓﻌﻠﺎ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﺩﺭ ﮐﻤﺎﻝ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ،ﺑﺮﺑﻮﺑ᥾= 8;ّﺖ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩ ﻭ ﺗﺎﺯﻧﺪﻩ ﻫﺴ&= #65176;ﻨﺪ ﻣﻴﭙﺮﺩﺍﺯﺩ. ﺍ&= #65247;ﺒﺘﻪ ﻓﻀﻴﻠﺖ ﻫﺎ،ﺑ= 5252;ﻔﻬﻮﻡ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65255;ﻴﺴﺖ.ﮐﻪ ﻳﺎ ﺻﺎﺩﻕ ﻧﺴﺒ&= #65264; ﺍﺳﺖ،ﻭﻳﺎ ﮐﺎ= 5195;ﺏ.ﺑﻠﮑﻪ ﻓﻀﻴﻠﺘﻰ ﺍﻟﻬ&#= 65264;،ﻳﻌﻨﻰ ﺭﺳﻴﺪﻥ ﺑﻤﻘﺎ&#= 65249; ﻧﻮﻋﻰ ﻭﺭﻭﺣﻰ&#= 65169;ﺮﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺩﺭ= ; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﺳﻴﺪﻥ ﺍﺳﺖ. ﺩ= ﺭﺍﻧﺒﻴﺎﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65193;ﻳﮕﺮی ﺒﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﺑﺎ ﺍﻭﻟﻴﺎﻯ = ﺍﻟﻬﻰ ﺁﻥ ﻭﻟﺎﻳﺘﻬﺎ. = ﺍﻟﺒﺘﻪ ﺗﻘﺮّﺏ ﺑﺨﺪﺍ &#= 65261; ﺑﻬﺒﻮﺩ ﻣﻘﺎﻡ &= #65227;ﻘﻞ ﻭﺭﻭﺍﻥ ﻭﻭﺟﻮ&#= 65193;،ﻭ ﺣﺘﻰ ﻓﺼﻞ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻋﺎﻗﻠﺎﻥ ﺁﻥ ﺑ&= #65260;ﺘﺮ ﻣﻴﺸﻮﺩ،ﻭﺑﺸA= 260;ﻮﺩﻫﺎی اﻟﻬﻰ ﻧﻮﺭ ﻓﺎ&#= 65219;ﻤﻰ ﻳﺎ ﻧﻮﺭ ﻣﺮﺗﻀ&= #65262;ﻯ ﻭ ﻳﺎ ﻧﻮﺭ ﻣﺼﻄ= ﻔﻮﻯ ﻣﻴﺮﺳﻨﺪ، ﻭﻟ= 5264; </spa= n>ﺑﻨﻮﺭ ﻗﺎﺋʌ= 50; ﻧﻤﻴﺮﺳﻨﺪ ﺍﺳﺎﻣﻰ ﺷﻬﻮﺩ &= #65251;ﻘﺪﻣﺎﺗﻰ ﺭﺍ ﺑﺮﺣﺴﺐ ﺗﺴ&= #65252;ﻴﻪ ﻣﺤﻤﺪﻯ،ﺩﺭ ﭘ= 5256;ﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﻣﻴ= ﮕﻮﺋﻴﻢ. ﻭ ﺍﻟّﺎ ﺩﺭ ﻫﺮ = ﻭﻟﺎﻳت الهی،ﻣﺮﺍﺗﺐ= ﺷﻬﻮﺩﻯ ﻣﻘﺪﻣﺎﺗﻰ ﻭﻧ&#= 65260;ﺎﺋﻰ ﺁﻧﻬﺎ، ﻭﺍﺳﺎ= 5251;ﻰ ﻣﺤﻞ ﺧﻮﺩ ﺭﺍ ﺩ= ﺍﺭﻧﺪ ﻣﺎﻧﻨﺪ ﺷﻴﻮﺍ&#= 65263; ﺑﻮﺩﺍ ﻭ ﺩﻏﺪﻭ&= #65263; ﺯﺭﺩﺷﺘﻰ ﻭﻣﺮ&#= 65267;ﻢ ﻣﺴﻴﺤﻰ ﻭﻓﺎﻃ&#= 65252;ﻪ ﻣﺤﻤﺪ،ﻭ ﺣﺘﻰ &#= 65199;ﻳﻨﺐ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ.که ﺪﺭ ﺍﺣﻮﺍﻝ ﺍﻳ&= #65254; ﻧﻮﻳﺴﻨﺪﻩ ﻣﻌ&#= 65198;ﻓﻰ ﺷﺪﻩ، ﻭﻭﻋﺪﻩ &#= 65175;ﻮﻟﺪ ﺭﺟﻌﺖ ﺑﻨﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253;، ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺑﻴﺸﺘﺮ ﺩﺍﺩﻩ &= #65165;ﺳﺖ.ﻭ ﺍﻳﻦ(ﺩﻭ ﻣﻬﺮﺑ&= #65166;ﻥ)ﻣﻴﺘﺮﺍﺋﻴ= 5204;ﻢ ﻧﻴﺰ،ﺗﺠﻠّﻰ A= 165;ﻳﻦ ﻣﺎﺩﺭﺍﻥ ﻧﻮﻋ&#= 65264; ﻭ ﺍﻟﻬﻰ ﺍﻧﺴﺎ&= #65253; ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻭ = ﺗﮑﺎﻣﻠﺎﺕ ﺳﻠﻮﮐﻰ،ﺑﺎ ﺍ= 5193;ﻳﺎﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65261;ﺩﺍﻧﺘﺎﻯ ﺁﺩﻡ ﻭﻣﻴﺘﺮﺍ&#= 65163;ﻴﺴﻢ ﻣﻴﺘﺮﺍ،ﻭﺑﻮA= 193;ﻳﺴﻢ ﺑﻮﺩﺍ،ﻭﺯﺭﺩA= 207;ﺘﻴﻢ ﺯﺭﺩﺷﺖ،ﻭﻣﺴA= 268;ﺤﻴّت عیسی ﻭﻣﺴﻠﻤᥴ= 6;نی درﺴﻠﻮﻙ ﻣﺤﻤA= 194;ﻯ ﺍﺳﺖ ﻭﻧﻪ ﻣﺴﻠ&= #65252;ﺎﻧﻰ ﺍﺳﻤﻰ ﻭ ﺭﺳﻤﻰ = ﻣﻌﺮﻭﻑ ﻗﺸﺮﻯ، ﭼﻪ ﺳﻨ&#= 1617;ﻰ ﺑﺎﺷﻨﺪ ﻳﺎ ﺷﻴ&= #65228;ﻰ ﻫﻤﺎﻥ (ﺍﺳﻠﺎﻣ&= #65264;) ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253;،ﺣﺘﻰ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻮ&#= 65203;ﻰ ﻭﻋﻴﺴﻰ ﻭ ﺗﻤﺎ&= #65249; ﺍﻧﺒﻴﺎﻯ ﻗﺒﻞ &= #65251;ﺤﻤﺪ ﻭ ﺑﻌﺪ ﺍﺯ ﻣﺤﻤ= ﺪ،ﻭ ﺣﺘﻰ ﻣﻬﺪﻯ ﻣﻮ&= #65227;ﻮﺩ(ﻣﺴﻠﻤﺎﻥ ﺩﺭ ﺗﺴﻠﻴﻢ)ﺳﻠ&= #65262;ﮐﻰ ﺑﻮﺩﻩ،ﮐﻪ ﺑﮑ= 5252;ﺎﻝ ﺷﻬﻮﺩی ﻤﻴﺮﺳ= 5256;ﺪ.ﺁﻧﮕﺎﻩ ﻣﺴﻠﻤﺎﻧﻰ ﻣؤ= 5251;ﻦ ﺷﺪﻩ،ﻭ(ﺍﻣّﻰ)= 5165;ﻭﻡ ﻭ ﻫﻮﻡ ﮐﺮﺩﻩ ﻣ= ﻴﺒﺎﺷﺪ.<o:p></o:p> = 5165;ﻓﻠﺎﻃﻮﻥ ﺍﺿﺎﻓﻪ ﻣﻴﮑﻨ&#= 65194;، ﺍﮔﺮ ﻫﺮﭼﻪ ﺍﻳ&= #65254; ﻧﻴﺮﻭﻫﺎﻯ ﺳﻪ &= #64404;ﺎﻧﻪ ﺻﻮﺭﺕ ﮔﻴﺮﻧﺪ&#= 1548;ﻳﻌﻨﻰ ﺩﺭ ﮐﻨﺘﺮﻝ ﻭ ﺍ= ﻋﺘﺪﺍﻝ ﻭ ﺷﺮﺍﻳﻂ ﻟﺎﺯ&= #65249; ﺭﻓﺘﺎﺭﻯ ﺩﺭ ﺳ&= #65248;ﻮﻙ ﮐﺴﺐ ﻭ ﺻﻮﺭﺕ ﮔ= ﻴﺮﺩ،ﻓﻀﻴﻠﺖ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻳﻌﻨﻰ ﻓﻀﺎﺋﻞ &= #65211;ﻔﺎﺗﻰ ﻭ ﺍﺧﻠﺎﻗﻰ ﻭ ﻋ= ﻘﻠﻰ ﻭﻣﻘﺎﻡ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺍﺣﻮﺍﻝ ﺭؤﻳ&#= 65166;ﺋﻰ ﻣﻠﮑﻮﺗﻰ ﺳﺮ ﻣ&= #65268;ﺮﺳﻨﺪ ﻭ ﻓﻀﻴﻠﺖ ﻭﺑﺮ&= #65175;ﺮﻯ ﻧﺴﺒﺖ ﺑﻔﺎﺿﻠ&#= 65166;ﻥ ﭘﻴﺸﻴﻦ،ﻭﻓﻀA= 166;ﻳﻞ ﻧﻴﮑﻮ ﻳﺎﻓﺘﻦ آنگاه (ﻋﺪﺍﻟ᥵= 4;) ﺩﺳﺖ ﺩﺍﺩﻩ ﺍﺳﺖ، ﭼ&#= 65258; ﻋﺪﺍﻟﺖ ﺩﺭ ﻣﻔ&= #65260;ﻮﻡ ﺍﺟﺘﻤﺎﻋﻰ،ﮐA= 258; ﺭﻫﺒﺮﺍﻥ ﻣﺮﺩ&#= 1605; هر ﺟﺎﻣﻌﻪ،ﺑʋ= 76;ﻮﺍﻧﺪ ﻋﻘﻞ ﺧﻮﺩﺭﺍ ﺑ&= #65166; ﮐﻨﺘﺮﻝ ﺷﻬﻮت= 607;ا ﻭ ﻏﻀﺒﻬﺎﺣﮑﻮ&#= 65251;ﺖ ﮐﻨﻨﺪ. ﺗﺎ ﺳﺘﻤ= ﻰ ﺑﻬﻢ ﻧﮑﻨﻨﺪ.ﺯ&= #65267;ﺮﺍ ﺳﺘﻢ ﺑﺪﻳﮕﺮﺍ&#= 65253; ﺩﻗﻴﻘﺎ &#= 65247;ﻔﻆ ﻣﻘﺎﺑﻞ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺡ ﺩﺭ ﻭﻟﺎﻳ&= #65176;ﻬﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﺑ= ﻘﻮﻝ ﺷﺎﻋﺮ ﻣﻰ ﺑﺨﻮ&= #65197; ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ &= #64404;ﻨﺎﻩ ﺍﺳﺖ،ﻭﻣﻨﺒﺮ = 5169;ﺴﻮﺯﺍﻥ، ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ &= #64404;ﻨﺎه اﺳﺖ،ﻭﻟﻰ ﻣﺮA= 193;ﻡ ﺁﺯﺍﺭﻯ ﻣﮑﻦ. ﮔ= ﻮﺋﻰ ﻫﻴﭻ ﮔﻨﺎﻫﻰ ﻧ&= #64401;ﺮﺩه اﺳﺖ. ﺯﻳﺮﺍ ﺍﻧ&= #65204;ﺎﻥ (ﺳﺎﻟﻢ ﺑﻰ ﺩﻳﻦ= ) ﻭﺿﻊ ﻧﻴﮑﻮﺋﻰ،ﻧﺴA= 170;ﺖ ﺑﺎﻧﺴﺎﻥ (ﻗﺸﺮ&= #65263; ﺑﺪ ﺩﻳﻦ) دارد = 4400;ﻪ ﻫﺰﺍﺭﺍﻥ ﺳﺘﻢ &= #65169;ﻨﺎﻡ ﺧﺪﺍﻭ ﺩﺳﺘﻮﺭ</= span> </spa= n>ﺧﺪﺍ ﺑﺮ ﻣﺮA= 193;ﻡ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮔ&= #65262;ﺋﻰ اینان ﻓﺮﺳﺘﺎ= ;ﺩﮔﺎﻥ ﺍﺑﻠﻴس ﺧﺪﺍﻭ= 5255;ﺪ ﻫﺴﺘﻨﺪ.ﮐﻪ ﭘﻴ&= #65166;ﻣﺒﺮ ﺁﻧﻬﺎ ﺭﺍ ﺍﺑﻠ&= #65268;س ﺩﺭﻟﺒﺎس کاﺫʋ= 67; ﺭﻭﺣﺎﻧﻴّﺖ،&= #65261; ﺗﻠﺒﻴس ﻓﺮﻳﺒ= 4401;ﺎﺭﻯ ﻭﺣﺘﻰ ﺍﻧﺒﻠﻴ&#= 65204;ﻰ ﺳﻴﺎﺳﺖ ﭘﻴﺸﻪ &= #65261;ﺟﺎﻩ ﻃﻠﺐ ﻫﺴﺘﻨﺪ.ﺩ&= #65197;ﻫﺮ ﺣﺎﻝ،ﻏﻴﺮ ﺍﺯ &#= 65165;ﻓﺮﺍﺩ ﺟﺎﻫﻞ ﺑﺮﺍﻯ ﻋ&= #65194;ﺍﻟﺖ، تنها ﺍﻳﻦ ﺳﺎʌ= 47;ﻚ ﺍﺳﺖ ﮐﻪ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﻭ ﺗﺤﻠﻴﻪ &= #65191;ﻮﻳﺸﺘﻦ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ&#= 1548;ﻭ ﺗﺤﻠﻴﻪ &#= 65169;ﺘﺠﻠّﻴﺎﺕ ﺷﻬﻮﺩﻯ،و ﺗﻌA= 194;ﻳﻞ ﺭﻭﺍﻥ ﻭ ﻫﺴﺘﻰ = صاحب ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﻣ&= #65268;ﮕﺮﺩﺩ.ﮐﻪ ﮔﻮﺋﻰ ﺗﻌﺪﻳﻞ &= #65251;ﻮﺟﻮﺩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺷﺪﻩ، ﺑﺠﺎﻯ ﮐ&#= 65166;ﺭﻣﺎﻫﺎﻯ ﻃﺒﻴﻌﻰ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺩﺭﮐﻤﺎ&#= 65245;،ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁﻧﻬﺎ&#= 65251;ﻴﺮﺳﺪ.ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻧﺴﺦ &= #65169;ﻬﺘﺮ ﺑﺸﺮﻯ، ﺑﺎ ﻭﻟ&#= 65166;ﻳﺖ ﻣﺤﻤﺪﻯ، ﻭﺣﺘ= 5264; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﻣﻴﺮﻭﺩ.<= o:p></o:p> = 5165;ﻓﻠﺎﻃﻮﻥ ﻋﺎﺭﻑ ﻭ ﺣﺘﻰ ﭘ= ﻴﺎﻣﺒﺮﻯ ﻣﻴﺘﺮﺍﺋﻰ ﻳﺎ &= #65199;ﺭﺩﺷﺘﻰ ﺑﻮﺩ،ﻭﺗﻔﺴﻴA= 198; ﻧﻈﺮﻳﺎﺕ ﻭﺣﮑ&#= 65252;ﺘﻬﺎﻯ ﭘﻴﺮ ﺧﻮﺩ ﺳﻘﺮ&= #65165;ﻁ ﺭﺍ ﻣﻴﮑﺮﺩ.ﻭﺁ&= #1579;اﺭﺳﻘﺮﺍﻁ ﻭﺗﻌﻠﻴم اﻓﻠA= 166;ﻃﻮﻥ ﺑﻤﺎ ﺭﺳﻴﺪﻩ ﺍ&= #65203;ﺖ.ﻭلی اﺭﺳﻄﻮ ﺷﺎﮔﺮ= 5193; ﭘﻴﻤﺎﻥ ﺷﮑﻦ ﺍ&= #65235;ﻠﺎﻃﻮﻥ ﺩﺭ ﺍﮐﺎﺩﻣﻰ ﺍ&= #65261;، ﻣﮑﺘﺐ ﻓﻠﺴﻔﻰ &= #65261;ﻣﺎﺩی ﺨﻮﺩﺭﺍ ﺑﺮﭘﺎ &= #64400;ﺮﺩ.ﮐﻪ ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ &= #65235;ﮑﺮﻯ ﻭ ﻣﻨﻄﻖ ﻭ ﺍﺧﻠ= ﺎﻕ ﺑﺸﺮﻯ ﻣﻠّﻰ ﺭ&#= 65165; ﺑﺮﺗﺮﻳﻦ</sp= an> &#= 65251;ﻴﺪﺍﻧﺴﺖ.ﻭ ﻣﺸﺎﻭﺭ ﺍﺳﮑﻨ&#= 65194;ﺭ ﻣﻘﺪﻭﻧﻰ ﺷﺪ،= 5261; ﺍﻃﺮﺍﻑ ﺟﻬﺎﻥ &= #64344;ﻴﺮﻭﺯﻣﻨﺪﺍA= 255;ﻪ ﺳﻔﺮ ﮐﺮﺩ،ﻭﻏ= 5166;ﺭﺕ ﮐﺘﺎﺑﺨﺎنه ه= 5; ﻧﻤﻮﺩ، ﺗﺎ ﺍﻧﺴﮑﻠﻮﭘ&#= 65268;ﺪﻯ ﺧﻮﺩ ﺭﺍ ﺑﻨﺎﻡ = ﻓﻴﺰﻳﻚ ﻭ ﻣﺘﺎﻓﻴﺰﻳﻚ &= #65169;ﻨﻮﻳﺴﺪ.ﮐﻪ ﺣﺘﻰ ﺍﮔﺮ ﺩﺭﺁ&= #65253; ﻣﺮﺣﻠﻪ ﮐﻤﺎل= 740; ﺪﺍﺷﺖ،ﮐﻤﺘﺮ = 5165;ﺯ ﮐﻤﺎﻝ ﻣﮑﺘب ا= 5235;ﻠﺎﻃﻮﻥ،ﭼﻪ ﺭﺳﺪ ﺑﮑﻤﺎﻟﺎ&#= 65173; ﻣﮑﺘﺐ ﻧﻮ ﺍﻓﻠ&= #65166;ﻃﻮﻧﻴﺎﻥ ﺑﻌﺪی ﺒﻮﺩ.ﮐﻪ &= #65267;ﻮﻧﺎﻧﻴﺎﻥ ﻣﺴﻴﺤﻰ &#= 65261; ﺳﭙس مکتب ﺍﺳﻠﺎﻣ᥾= 4; ﺍﻳﺮﺍﻧﻰ ﺭﺳﺪ،ﮐﻪ ﻣﺎ ﻣ&#= 65268;ﺸﻨﺎﺳﻴﻢ.ﻋﺮA= 235;ﺎﻥ ﺍﺳﻠﺎﻣﻰ ﻓﻌﻠ&#= 65264; ﺍﻳﺮﺍنی اﺳﺖ.@= 380;ﻮﻥ ﻣﺤﻤﺪ ﻧﻴﺰ ﺧﻮ&= #65193; ﻋﻀﻮﻯ ﺗﺮﺑﻴﺖ &= #65267;ﺎﻓﺘﻪ ﻣﮑﺘﺐ ﻋﺮﻓﺎﻥ &= #65165;ﺳﻠﺎﻣﻰ ﺯﺭﺩﺷﺘﻰ،ﻭ ﺑ= 5228;ﺪﺍ ﻣﺴﻴﺤﻴﺖ ﺑﻮﺩ.&= #65267;ﻬﻮﺩﻳّﺖ را ﺑﺎﻳﺪ ﺩﻧﺒ= 5166;ﻟﻪ روش ﺯﺭﺩﺷﺘﻰ A= 169;ﺪﺍﻧﻴﻢ .ﻭ ﺑﻨﻰ ﺍﺳﺮﺍﺋ= ﻴﻞ،ﺑﻌﻨﻮﺍﻥ ﺳﺎﻟﮑﺎنی که ʌ= 39;ﺼﺪ ﺍﺳﺮاء ﻭﻣﻌﺮA= 165;ﺝ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 1740; ﻤﻴﺮﻭﻧﺪ. ﮔﺮﭼ&= #65258; ﻓﺎﺻﻠﻪ بین ملل ﻳﻬﻮﺩی ﭘž= 7; ﺍﺯ ﺳﻘﻮﻁ ﺍﻭﺭﺷﻠ&#= 65268;ﻢ،ﻭ ﺁﺯﺍﺩﻯ ﺍﺯ ﺑﺎ&= #65169;ل ﻮﮐﺎﻣﻠﺎﻥ ﺑﻌ&#= 65194;ﻯ، ﺩﻧﺒﺎﻟﻪ ﺯﺭﺩ&#= 65207;ﺘﻴت ﻮﻣﺴحیّت ﺍﺯ ʋ= 53;ﻥ ﭘﻴﺪﺍ ﺷﺪ. که هممه ﺍﻧﺒﻴﺎ᥾= 3; ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺩﻧﺒﺎ&#= 65247;ﻪ ﻳﮑﺪﻳﮕﺮ، ﺩﺭ= 740;ک ﻣﮑﺘﺐ ﻋﺮﻓﺎﻧ&#= 65264; ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﻭ = ﺑﻘﻮﻝ ﻣﺤﻤﺪ،ﻣﻦ ﺑﮑ= 5252;ﻚ ﻋﻴﺴﻰ ﻣﺴﻴﺢ،= 5251;ﻮﻓﻖﺷﺪﻡ. ﺯﻳﺮﺍ ﺻﻮﺭﺕ ﻣ&= #65204;ﻴﺢ ﺭؤﻳﺎﺋﻰ ﺍﻭ،A= 207;ﻬﻮﺩ ﭼﻬﺎﺭﻡ ﻣﺴﻴﺢ</= span> </spa= n>را ﺪﺍﺷﺖ ﺑ᥽= 6;ﻮﺭﻣﺼﻄﻔﻮﻯ ﻭﺑﺮﺍﻯ نخستین ﺑﺎﺭ ﺭ= ;ﺳﻴﺪ. ﻫﻤﺎﻧﮕﻮنه ک = 7; ﻤﺤﻤﺪ ﺑﺎ ﺻﻮﺭﺕ ﻣﺮﺗ&= #65216;ﻮﻯ ﻣﺴﻴﺢ، ﺑﺠﺎﻯ &#= 65197;ﺳﻴﺪﻥ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263;، ﮐﻪ ﺍﻭﻟﻴ= ﺎﻯ ﻣﺴﻴﺤﻰ ﺁﻥ ﻋﺼ&= #65198; ﻣﻴﺮﺳﻴﺪﻧﺪ،A= 251;ﺤﻤﺪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ.&#= 64400;ﻪ ﻣﺴﻴﺢ ﺗﻨﻬﺎ ﺑ&= #65228;ﺮﺵ ﺁﻥ ﺭﺳﻴﺪﻩ ﺑﻮ&= #65193;،ﻭ ﺑﺒﺎﻟﺎﻯ ﺁﻥ ﻋ&= #65198;ﺵ ﻧﺮﻓﺖ ﺗﺎ ﻧﻮﺭ&= #65239;ﺎﺋﻢ ﺭﺍ ﺑﺒﻴﻨﺪ.ﻫﻤ&= #65166;ن گونه که ﻤﺤﻤﺪ= ; ﻧﻴﺰ </spa= n>ﻧﺘﻮﺍﻧﺴت ᥵= 0;ﺒﺎﻟﺎﻯ ﻋﺮش ﺮﺣﻤﺎﻥ ﺑ&#= 65198;ﻭﺩ، که ﺸﻬﻮﺩ ﻋﺮﺷ= 740; هفتم ﺍﻭ ﺑﺮﺍʌ= 63; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺍﻭ ﺑﻮﺩ.= ﻭﻟﻰ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ ﻳﺎﺁﺧﺮﻳﻦ ﻭﮐ&#= 65166;ﻣﻞ ﻣﺤﻤﺪﻯ ﺩﺭ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ،ﺑﺠﺎﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ،ﺑﻨﻮﺭ ﺷﻬﻮﺩی هفتم ᥷= 7;بّ ﺮﺣﻤﺎﻥ ﻣﻴﺮس= 583; ﻭﺧﻮﺩ ﺻﺎﺣﺐ ﺗ&= #65184;ﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﻗﺎﺋ&#= 65250; ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﮕ&= #65198;ﺩﺩ.ﻭﻟﺬﺍ ﻧﺎﻡ ﻗﺎﺋﻢ(ﺁﺧ&= #65198; ﺍﻟﺰﻣﺎﻥ)ﺭﺍ ﺩ&= #65165;ﺭﺩ،که ﺸﻬﻮﺩ ﺷﺸ= ﻢ ﺗﻤﺎﻡ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﺤﻤﺪﻯ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺍﺳﺖ.ﻭ ﻫﺮ ﺷﺎﻫ= ﺪ ﻗﺎﺋﻢ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ، ﺑﺮﺍﻯ &#= 64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ،ﻗ= 5166;ﺋم ﺯﻣﺎﻥ سالکان= ﺧﻮﺩ ﻫﺴﺖ ﻭﺗﺎ ﺯﻧﺪ&= #1607; ﺒﺎﺷﺪ.ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺑﺮﺍﻯﺳﻔﺮ ﺍﻟ&#= 65260;ﻰ ﻭﺳﻠﻮﻙ ﺧﻮﺩ،= 5169;ﺎﻳﺪ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ، ﻗﺎﺋﻢ ﺯﻣﺎﻥ ﺧ&= #65262;ﺩﺭﺍ ﺑﻴﺎﺑﻨﺪ،که ʌ= 62;ﺳﻴله ﺘﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﻭ ﮐﺴﺐ ﻫﺪﺍﻳﺖ = ﻭ ﻫُﺪﺍ ﻭﺷﻬﻮﺩ &#= 64400;ﻨﻨﺪ.ﻭﭘﻴﺮک= 5;مل ﻫﻤﺎن ﻘﺎﺋﻤﻰ است ﮐﻪ ﺍﻣﺎﻡ = 5193;ﻭﺍﺯﺩﻫﻢ ﺷﻴﻌﻴﺎﻥ ﺑﻨﺎ&#= 65249; ﺣُﺠّﺖ ﺑﻦ ﺍﻟ= 5188;ﺴﻦ ﻣﻴﺒﺎﺷﺪ.ﻭﺍل= 575;ّ حجّت بن الحس= 606; ﺩﺭ ﺍﺻﻞ ﺗﻮﻟﺪ&= #65263; ﺟﺴﻤﻰ ﺩﺭ ﺟﻬﺎ&= #65253; ﻧﺪﺍﺷﺖ،ﭼﻪ ﺭ= 5203;ﺪ ﮐﻪ در شش سالی= ﻏﻴﺒﺖ ﻫﺰﺍﺭ ﻭ ﺩﻭﻳﺴ&= #65174; ﺳﺎﻟﻪ ﮐﻨﺪ ﺯﻧ&= #65194;ﻩ ﺑﺎﺷﺪ،ﻭﺑﺎ ﺯ= 5253; ﻭﺑﭽﻪ، ﮐﻪ پد= 85; و شوهر ﻧﻤﻰ ﺑʌ= 68;ﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻫ&= #65198; ﺯﻣﺎﻥ، ﺍﻣﺎﻡ &#= 65199;ﻣﺎﻥ ﺧﻮﺩ ﺭﺍ،ﮐﻪ ﻳ&#= 64401;ﻰ ﺍﺯ ﺑﺎﻟﺎﺗﺮﻳ&#= 65254; دارنده ﻣﻘﺎﻡ= ﺍﻟﻬی زنده هر زمان &#= 65198;ﺍ ﺑﻴﻦ ﮐﺎﻣﻠﺎﻥ <= /span>۳۱۳ ﮔA= 166;ﻧﻪ میباشد،و ﺩﺭ &= #65207;ﻬﻮﺩ ﺩﻭﻡ حسنی ﺳﺎʌ= 47;ﻚ ﺑﺮؤﻳﺖ ﺍ&= #65261; ﻣﻴﺮﺳﺪ. ﻭ ﭼﻮﻥ= ﻫﺮﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ ﺣﺴﻴﻦ ﺯ&= #65251;ﺎﻥ ﺍﺳﺖ،ﻭﺗﻨﻬﺎ = 5169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;.ﻭﻟﻰ ﺍﻣﺎﻡ ﻫﺮ ﺯﻣﺎ&= #65253; ﺑﺎﻧﺘﺨﺎﺏ ﺧﺪ&#= 65165;ﻭﻧﺪ،ﭘﺮ ﺧﻴﺮﺗﺮﻳﻦ ﻭﺧ&#= 65262;ﺑﺘﺮﻳﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺯ&= #65255;ﺪﻩ،ﺑﺮﮔﺰﻳʋ= 94;ﻩ ﻣﻴﺸﻮﺩ. ﻭﺍﺯ ﺳ= ﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻏﺎﻳﺐ ﻣﻴ&= #64405;ﺮﺩﺩ.ﮐﻪ ﻏﻴﺒﺖ ﺻﻐﺮﺍ ﺍ&= #65203;ﺖ.ﻭﭼﻮﻥ ﺑﻤﻴﺮﺩ &#= 65231;ﻴﺒﺖ ﮐﺒﺮﺍﻯ ﺍﻭﺍﺳ&#= 65174;، ﻭ ﺁﻏﺎﺯ ﻏﻴﺒﺖ = ﺟﺎﻧﺸﻴﻦ ﻣﻨﺘﺨﺐ ﺟﺪﻳﺪ &= #65165;ﻟﻬﻰ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﺯ&= #65253; ﻭﻓﺮﺯﻧﺪ ﺩﺍﺭ&#= 65193;،ﻭﻣﻤﮑﻦ ﺍﺳﺖ،ﺯﻥ ﻭ ﻓﺮ&#= 65199;ﻧﺪﺍﻥ ﺣﺘﻰ ﻣﻌﺘﻘﺪ ﺑ&= #65192;ﺪﺍ ﻫﻢ ﻧﺒﺎﺷﻨﺪ. ﻭ= ﻟﻰ ﻣﻴﺪﺍﻧﻨﺪ ﭘﺪ&#= 65197;ﺷﺎﻥ ﺩﺭﻭﻳﺸﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺯﻧﺪﮔﻰ ﺧﺎﺹ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﺩ ﻭﻳﺎ ﺍﺧ&= #65248;ﺎﻕ بی ﺁﺯﺍﺭ ﺩﺍﺭ= 5193;.(ﺍﺧﺘﻴﺎﺭ)ﺍﻟ= 5260;ﻰ، ﭼﻮﻥ(ﺧﻴﺮ)ﺑﻴﺸ&= #65176;ﺮ ﺩﺍﺭﺩ.ﮐﻪ ﺁﻧﭽ&= #65258; ﻫﻤﻪ ﺧﻮﺑﺎﻥ ه&#= 1605;ه ﺩﺍﺭﻧﺪ ﺍﻭ ﺑﺘ&= #65256;ﻬﺎﺋﻰ ﺩﺍﺭﺩ ﻭﻟﺬﺍ(ﺍ&= #65255;ﺘﺨﺎﺏ) ﺍﺯ ﻟﻔﻆ(ﺧﻮﺏ) ﻓ= ;ﺎﺭﺳﻰ ﺩﺭﻯ ﻗﻮﻡ ﺯﺭﺩ&= #65207;ﺘﻰ ﺍﻟﺄﺻﻞ ﻗﺮﻳﺶ &= #65165;ﺳﺖ.ﻭ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﻭ&= #65165;ﮊﮔﺎﻥ ﺩﻳﻨﻰ ﺯﺭﺩﺷﺘ&#= 65264; ﺍﻭﺳﺘﺎﺋﻰ ﻭ ﺯ&= #65255;ﺪ ﺍﻭﺳﺘﺎ. ﮐﻪ ﻗﺮ= ﻳﺶ ﺯﻧﺪ ﺭﺍ( ﺯﺑﻮﺭ= ) ﻣﻴﮕﻔﺖ. ﻭﻧﻪ ﺯﺑﻮﺭﺗﻮ&#= 65197;ﺍﺕ،ﮐﻪ ﻣﺠﻤﻮﻋﻪ ﺩﻋﺎ&#= 65259;ﺎﻯ ﺩﺍﻭﺩ ﺧﻮﺵ ﺍﻟ&= #65188;ﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ.ﺍﻟ&= #65236;ﺎﻅ ﻋﺮﻓﺎﻧﻰ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ، ﻣﻌﺎ= 5255;ﻰ </spa= n>ﺧﺎﺹ ﺳﻠﻮﮐʌ= 64; ﺩﺍﺭﻧﺪ.ﻣﺎﻧ᥽= 6;ﺪ ﻣﺼﻄﻔﻰ که ﻤﻮ= 5197;ﺩ ﺍﺻﻄﻔﺎ ﻭﺑﺮﮔ&#= 65200;ﻳﺪﮔی ﺨﺪﺍ ﺑﺨﺎﻃﺮ<sp= an dir=3DLTR> ﺻَﻔﺎ ﻭ ﺻ= ُﻔﻪ ﻧﺸﻴﻨﻰ ﻭ ﺻﻮﻓ&= #65264; ﮔﺮﻯ ﻭ ﺻﻮف ﭙﻮ&= #1588;ی اﻭ ﺍﺳﺖ.ﺣﺴﻴﻦ &= #65267;ﻌﻨﻰ ﺣﺴﻨﻚ،ﻭ ﺣﺴﻦ &#= 65267;ﻌﻨﻰ ﮐﺎﻣﻞ ﺗﺤﺴﻴﻦ &= #65261; ﺑﻬﺒﻮﺩﻯ ﻳﺎﻓ&#= 65176;ﻪ،ﻭ ﻓﺎﻃﻤﻰ ﻳﻌﻨﻰ سالک (ﻓَﻄﻢ)ﻭ @= 344;ﺎﻳﺎﻥ ﺩﺍﺩﻩ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﮐﻪ ﺗﺮﻙ ﻋ= ;ﺰﻟﺘﮕﺎﻩ ﺧﻮﺩ ﻣﻴﮑﻨﺪ.ﻭ&= #65251;ﺮﺗﻀﻰ ﻳﻌﻨﻰ ﻣﻮﺭﺩ ﺍ&= #65197;ﺗﻀﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﺳﺖ. ﻫﻤﻴﺸﻪ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ۳۱۳ ﻭﻟ᥾= 4;ّ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺩ&= #65197; ﺟﻬﺎﻥ ﻫﺴتند. = 608;ﭼﻮﻥ ﺳﺘﺎﺭﮔﺎﻧﻰ ﮐ&#= 65258; ﺍﮔﺮﺑﻴﮑﻰ ﺍﺯ &= #65153;ﻧﻬﺎ ﺍِﻫﺘﺪﺍ ﺷﻮﺩ &#= 65169;ﻬُﺪﺍ ﻭ ﺷﻬﻮﺩ ﻭ ﺗﺠﻠ= ّﻰ ﻳَﻬﻮِﻩ ﻣﻴﺮA= 203;ﻨﺪ.ﻭﺗﻨﻬﺎ ﻳﻚ ﺍﻣﺎﻡ ﺯﻣﺎ&= #65253;.ﻭ(ﺁﻳت اﻟﻠﻪ) واقعی بوده و ﻫﺮ ﮐﺎʌ= 51;ﻠﻰ ﻭﺳﻴﻠﻪ ﺣﺞّ ﺃ&#= 64400;ﺒﺮ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ و (ﺣُﺠّﺖ) ﺧﺪﺍ &= #1574; اسلام تسلیم= 40; ﻫﺴﺘﻨﺪ.ﻭﻧﻪ ﻫﺮ ﺁﺧﻮﻧﺪﻯ ﮐ&= #65258; ﺑﺮ ﺳﺮﻭﮐﻠّﻪ= 5259;ﻢﻣﻴﺰﻧﻨﺪ،ﮐ= ;ﻪﺍﻳﻦﻋﻨﺎﻭﻳ&#= 65254;ﺭﺍﺑﻴﺎﺑﻨﺪ.<o:p= ></o:p> = 5197;ﻭﺍﻗﻴّﻮﻥ ﻭ ﻋﺮﻓﺎﻯ ﺑﻌﺪ&= #65263;، ﺗﻌﺪﻳﻠﺎﺗﻰ ﺩ&#= 65197; ﻧﻈﺮﻳّﻪ ﻧﻔس = 5267;ﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻧﺴﺎﻥ، ﺩﺭ ﻣﮑﺘﺐ ﺍﻓﻠ&= #65166;ﻃﻮﻥ ﻧﻤﻮﺩﻧﺪ.ﻭ ﺍل&#= 1575;ّ ﻣﺎﺩﻳﻮﻥ ﺑﻌﺪ &= #65165;ﺯ ﺍﺭﺳﻄﻮ، ﺣﺘﻰ &#= 65169;ﺎ ﺍﻋﺘﺮﺍﻑ ﺑﻮﺟ&#= 65262;ﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﻣﺨﺎﻟﻒ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺍﻣﮑﺎﻥ ﺩﻳﺪﺍﺭ ﻭﻟﻘﺎ&#= 65263; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261; ﺷﻬﻮﺩﻯ ﺑﻮﺩﻩ &= #65261;ﻫﺴﺘﻨﺪ،ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﻧﻴﺰ &= #65193;ﺭ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩ&#= 65263; ﻣﺎﺗﺮﻳﺎﻟﻴﺴ= 5174;، ﻭ ﻳﺎ ﺩﻳﺎﻟﮑﺘ&= #65268;ﻚ ﻣﺎﺗﺮﻳﺎﻟﻴﺴ= 5176;ﻰ میباشند.ﻭ ﻧﻴ= ﺰ ﺩﺭ ﻗﺸﺮﻳّﻮن = 5251;ﺬﻫﺒﻰ ﻫﻤﻪ ﺍﺩﻳﺎﻥ ﻭ = ﮐﻠﻴﺴﺎ ﻫﺎ،ﻭﺁﺧﻮﻧﺪA= 259;ﺎﻯ ﺳﻨّﻰ ﺑﺪﻭﻥ ﺳ&#= 65256;ّﺖ ﭘﻴﺎﻣﺒﺮ یعن®= 0; ﻫﻤﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺳِﻨت (ﺒﺪﻭﻥ ﺗﺸﺪﻳﺪ)= ﻭﻣﻘﺪّس ﺷﺪﻥ،ﻭ ﺷﻴﻌﻪ &#= 65227;ﻠﻰّ که ﺒﺪﻭﻥ ﺷﻌﺎ= 5225; ﺍﻧﻮﺍﺭ ﺷﻬﻮﺩ&#= 65263; ﺑﻨﺎﻡ ﭘﻨﺞ ﺗﻦ = ﺁﻟﻌﺒﺎ ﻫﺴﺘﻨﺪ.پس هم«= 1;ی ﺁﻧﺎﻥ، ﺑﻘﻮﻝ &#= 65165;ﻣﺎﻡ ﺭﺿﺎ ﻣُﺸﺮِﻙ = 5259;ﺴﺘﻨﺪ،ﮐﻪ ﺑﻨﺎﻡ ﺧﺪﺍ ﻭ ﺍ= ﻋﺘﻘﺎﺩ ﺑﻮﻯ،ﺑﺎﺯ ﺳﺘ= 5252;ﮑﺎﺭﻯ به ﺧﻠﻖ ﻣﻴﮑﻨ= 5256;ﺪ ﻭ ﺃﺻﻞ ﺣﻖ ﺍﺧﺘ= ﻴﺎﺭ ﺁﺯﺍﺩ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺭﺍ،ﺑﺮﺍﻯ ﺩﻳ= 5254; ﻭﺭﺯﻯ ﺑﺪﻭﻥ ﺍ&= #64400;ﺮﺍﻩ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻣ&= #65268;ﮕﻴﺮﻧﺪ.ﻭ ﺑﺎ ﺗﺎﺯﻳﺎﻧﻪ &= #65261; ﻣﺴﻠﺴﻞ،ﻭ ﺣﺘ= 5264; ﺑﻤﺐ ﺃﺗﻢ ﻭ تر&#= 1608;رهای ﻣﻴﮑﺮُﺑﻰ ﻭ ﺳ&#= 65252;ّﻰ، ﻣﻴﺨﻮﺍﻫﻨﺪ ﻣ&#= 65198;ﺩﻡ ﺧﻮﺩ ﻭﺟﻬﺎﻧﻴ&#= 65166;ﻥ ﺭﺍ ﺑﺰﻭﺭ،ﺑﺪ= 5267;ﻦ ﻭﻣﺬﻫﺐ ﺧﻮﺩ ﺩ&= #65197;ﺁﻭﺭﻧﺪ. ﮐﻪ ﻫﺮ ﺩﻭ ﻃﺮﻑ= ﺁﻧﺎن ﻨﻴﺰ ﺑﻮﺋﻰ ﺍﺯ(= ﺟﻨّت ﻴﺎ جِنان و ﮔِ= ;ﻨﺎﻥ)ﺑﻬﺸﺘﻰ ﻭ ﻋﻘﻠﻰ ﻧﺪﺍﺷ&= #65176;ﻪ ﻭ ﻧﺨﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺘﻪ، ﻣﮕﺮ ﺳﺎﻟﮑﺎﻥ &= #65261;ﻟﺎﻳت ﺒﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﻄﺎﻟﺐﻟﻘﺎﻯ= 5255;ﻮﺭﻗﺎﺋﻢﻭﻣ᥸= 4;ﺘﻌﺪﺳﻠﻮﻙﺍﻟ&= #65260;ﻰ. ﺍﻓ= ﻠﺎﻃﻮﻥ ﻧﻴﺰ ﺻﺤﺒﺖ ﺍﺯ = ﻫﺒﻮﻁ ﻧﻔس ﻭﺭﻭﺍﻥ ﺍ&#= 65199;ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﺰﻣﻴﻦ &= #1705;رد.ﮐﻪ ﺩﺭ ﻣﻨﻄﻖ ﻓﻴﺰ&= #65267;ﻚ ﺻﺤﻴﺢ ﻧﻴﺴﺖ.ﮐ&= #65258; ﮔﻮﺋﻰ ﺁﺩﻡ ﺃﺑ&= #65262; ﺍﻟﺒﺸﺮ،ﺍﺯ ﮐ= 5198;ﺍﺕ ﺩﻳﮕﺮ ﻳﺎ ﺍﺯ ﺑ= ﻬﺸﺖ ﺁﻣﺪﻩ،ﺁﻧﮕﺎA= 257; ﺍﻭﻟﺎﺩ ﻭ ﺍﺣﻔ&= #65166;ﺩﻯ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﮐﺮﺩ .ﺯﻳﺮﺍ ﺍﻧ= ﺴﺎﻧﻬﺎ ﺩﻧﺒﺎﻟﻪ ﺗﮑﺎ&#= 65251;ﻞ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ،ﻭ ﺣﺘﻰ ﺍﺯ ﺃﺻﻞ ﻧ= ﻮﻉ ﻣﻴﻤﻮﻧﻰ ﻫﺴﺘ&#= 65256;ﺪ.ﻳﻌﻨﻰ ﺟﺪّ ﻣﺸﺘﺮﻙ ﻣ&#= 65268;ﻤﻮﻥ ﻭ ﺍﻧﺴﺎﻥ. ﺯﻳﺮ= ﺍ ﻫﻤﻴﺸﻪ ﺑﺎ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ،ﺻﻮﺭA= 175;ﻬﺎﻯ ﻧﻮﻋﻰ، که ﺒﺪA= 197;ﺳﺘﻰ ﺩﺍﺭﻭﻳﻦ ﮔﻔﺘ&#= 65258;،ﻭﻫﻤﻴﺸﻪ ( ﺑﻬﺘﺮﺍﻥ ﺍﺯ ﺑ= ;ﻬﺘﺮﻳﻦ ) ﻭﺍﺣﺪﻯ ﺑﻮﺟﻮ= ﺩ ﻣﻴﺂﻳﺪ.ﺁﻧﮕﺎ&#= 65257; ﻫﺮ ﻭﺍﺣﺪ ﺑﻬﺘ&= #65198; ﺷﺪﻩ، ﻣﺎﻧﻨﺪ &#= 65191;ﻮﺩ ﺭﺍ ﺍﺯ ﻟﺤﺎﻅ ﮊ= ﻧﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ ﺑﻮﺟ&#= 65262;ﺩ ﻣﻴﺂﻭﺭﺩ.ﻭ ﺍﻟ&= #1617;ﺎ ﺍﺭﻭﺍﺡ ﻫﺮ ﻳﻚ = ﺑﺮﺍﻯ ﺧﻮﺩ،ﮊﻧﺘﻴﻚ = 5197;ﻭﺣﻰ ﺧﻮﻳﺶ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.ﻭﺑﺮﺣﺴب ﻨﻴﺎﺯ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣی ﺁﻧﻬﺎ،ﺑﺎ ﮊﻧ= 5176;ﻴﻚ ﺟﺴﻤﺎﻧﻰ ﻭﺍﻟ&#= 65194;ﻳﻦ ﺟﺴﻤﺎﻧﻰ ﺧﻮﺩ&#= 1548;ﺩﺭ ﻧﻄﻔﻪ ﻭ ﺍﺳﭙﺮ&= #65249; ﻣﻴﺘﻮﺍﻧﻨﺪ ﻗ&#= 65198;ﺍﺭ ﺑﮕﻴﺮﻧﺪ.ﻭ ﺍﻧ&= #65204;ﺎﻥ ﺗﺎﺣﺪﻭﺩﻯ ﺷﺒ&#= 65268;ﻪ ﺟﺴﻤﺎﻧﻰ ﻭﺍﻟ&#= 65194;ﻳﻦ ﻭﺧﻮﻳﺸﺎﻥ ﻣﻴ&#= 65208;ﻮﺩ.ﻭﻟﻰ ﺭﻭﺡ ﺑﺮﺍﺩﺭﺍ&#= 65253;،ﻫﺮﻳﻚ ﻓﻄﺮﺕ ﻭ ﭘﺮﻭﻧ&= #65194;ﻩ ﺃﺯَﻠﻰ ﺧﻮﺩﺭ= 5165; ﺩﺍﺭﻧﺪ. ﮐﺮﺍﻣ&= #65166;ﺕ ﻣﺘﻔﺎﻭﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ. ﻭ = ﻟﺬﺍ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65183;ﺪﺍ ﺍﺯ ﻭﺍﻟﺪﻳﻦ ﺍ&= #65247;ﻬﻰ ﺍﻫﻤﻴّﺖ ﺩﺍﺭ= 5193;. ﻫﺮﮐس ﭘﻴﺮ ﮐﺎ&#= 65251;ﻞ ﺣﺴﻴﻨﻰ،ﻭ ﻣﻘ= 5166;ﻡ ﺣﺴﻨﻰ ﺯﻣﺎﻥ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺷﺖ،ﻭﺍﻟﺪA= 267;ﻦ ﺍﻟﻬی ﺮﺍ ﺩﺍﺭ&#= 65193;. ﻭ ﻟﺬﺍ ﭘﻴﺎﻣﺒ&= #65198; ﻫﻤﻴﺸﻪ ﻣﻴﮕﻔ&#= 65174;، ﻣﻦ ﻭﻋﻠﻰّ ﻭﺍ&#= 65247;ﺪﻳﻦ ﺷﻤﺎ ﻫﺴﺘﻴﻢ.(ﺩ= ﻭ ﻭﺍﻟﺪ) ﻭﺩﻭ ﭘﺪ= ﺭ ﻭﻣﺮﺑّﻰ ﺍﻟﻬ= 5264;،ﻭﻧﻪ ﻳﮑﻰ ﻣﺮﺩ ﻭ ﻳﮑ= ﻰ ﺯﻥ. ﮐﻪ ﺗﻮﻟﺪﺍ= ﺕ ﺟﺴﻤﺎﻧﻰ ﺍﺯ (ﻭ= ﺍﻟﺪﻳﻦ ﺟﺴﻤﺎﻧﻰ) ﺍﺳﺖ.= ﻭﻟﻰ(ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ) ﺑﺎ= ﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺍﺯ (ﻭﺍﻟ= ﺪﻳﻦ ﺍﻟﻬﻰ یا ﺣَﺴ= 14;ﻨﻴﻦ) ﺭﺍ ﺩﺍﺭﻧﺪ.ﮔﺮ&= #64380;ﻪ (ﻭﺍﻟﺪﻳﻦ ﺷﻬﻮ&= #65193;ﻯ) ﺩﻭﻣﻘﺎﻡ ﻣﺮﺗ&#= 65216;ﻮﻯ ﻭﻣﺼﻄﻔﻮﻯ ﻫﺴ&#= 65176;ﻨﺪ،ﻭ ﻳﺎ ﻣﻘﺎﻡ ﻓﺎﻃ&= #65252;ﻰ ﻭ ﻣﺮﺗﻀﻮﻯ( ﻭﺍ= ﻟﺪﻳﻦ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;) ﻫﺴﺘﻨﺪ. ﺍﻣﺎ ﻧ= ﻈﺮ ﺍﻓﻠﺎﻃﻮﻥ ﺩﺭ &= #65259;ﺒﻮﻁ ﻭﻧﺰﻭﻝ ﺁﺩﻡ ﻣ&= #65166;ﻧﻨﺪﻯ ﺍﺯ ﮐﺎﻣﻠﺎﻥ،= 5261;ﺣﺘﻰ ﺭﻭﺡ ﺷﻬﻮﺩﻯ، &#= 64380;ﻮﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺟ&#= 65170;ﺮﺋﻴﻞ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﺤﻤﺪﻯ،ﮐﻪ ﺍ= 5199; ﺁﺳﻤﺎﻥ ﺁﻣﺪﻩ &= #65169;ﺎﺷﻨﺪ،ﻫﻤﺎʌ= 53; ﻧﺰﻭﻝ ﺷﻬﻮﺩﻫ&#= 65166;ی ﺳﻠﻮﮐﻰ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭﻟﺎﻳﺖ ﺩﺭ ﻫﺮ = ﺯﻣﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺑʌ= 40;ﻮﻝ ﻗﺮﺁﻥ،ﺩﺭ ﺑﺎ= 5197;ﻩ ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197;ﻗﺎﺋﻢ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﻣﺤﻤﺪﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ(ﺗﺘﻨﺰّﻝ ﺍﻟﻤﻠﺎﺋکة ﻭ = 5165;ﻟﺮﻭﺡ) ﺩﺭ ﺳﻮﺭﻩ ﻗﺪﺭ = ﻭ ﺷﺐ ﻗﺪﺭ ﺁﺧﺮ ﺳ= ﺎﻟﮑﺎﻥ ﻣﺤﻤﺪﻯ،ﺩﺭ ﺷ= 5260;ﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ ﻭﭘس ﺍﺯ ﻣﺮﮒ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﺍﻭ ﺍﺳ= ﺖ.ﮐﻪ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺩﺭ ﺭﺃس ﻭﺑﺮﺗﺮﻳ= 5254; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻓ&= #65198;ﺷﺘﮕﺎﻥ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻣﺨﺘﻠﻒ ﺍﺳﺖ. ﻓ= ﺮﺷﺘﮕﺎﻥ ﺷﻬﻮﺩﻯ ﭘﻨﺠﮕ&#= 65166;ﻧﻪ ﻗﺒﻠﻰ ﮐﻪ ﻫﺮﻳ&= #65242; ﺭبّ اﻟﻔﺼﻠﻰ A= 169;ﺸﺮﻯ ﻫﺴﺘﻨﺪ.ﻭﺳﺎﻟ&#= 64401;ﺎﻥ ﺩﺭ ﭘﻨﺞ ﺗﻮﻟﺪ = ﭘﻴﺸﻴﻦ،ﺑﺎ ﭘﻨﺞ ﺍﻭﻟﻰ ﺍﻟ&= #65228;ﺰﻡ ﺧﻮﺩ، ﻫﺮ ﺑﺎﺭ &= #65169;ﺘﺠﺪﻳﺪ ﺷﻬﻮﺩﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺑﻴﻚ ﺷﻬﻮﺩی ﻤ&#= 65268;ﺮﺳﻴﺪﻧﺪ.ﻭﻟA= 264; ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪ،ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ ﭘﻨ&= #65182; ﺷﻬﻮﺩ ﻗﺒﻠﻰ،= 4400;ﻪ ﻫﺮ ﺑﺎﺭ ﭘﻴﺎﻣ&= #65170;ﺮﻯ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺸ&= #65176;ﻪ ﺑﻮﺩه ،و ﺩﺭ ﺍ= 5267;ﻦ ﺗﻮﻟﺪ ﺩﺭﺑﻨﺪ&#= 64404;ﻰ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ ﻗﺮﺍﺭ &= #1605;یگیرند ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋ&= #65250; ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﺑﺮﺳﻨﺪ.ﻭﻫﺮﺷ&#= 65260;ﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﺣﺞ&#= 1617; ﻋُﻤﺮه اﻯ ﺍﺳA= 174;،ﮐﻪ ﻫﺮﻳﻚ ﺑﻌﻤﺮﻯ &= #65169;ﺸﺮﻯ ﺑﺮﺍﻯ ﺷﺎﻫﺪ ﺧ&= #65262;ﺩ ﺣﺎﺻﻞ ﺷﺪﻩ.ﻭ ﺷ= ﻬﻮﺩ ﻗﺎﺋﻢ ﺣﺞّ ﺃﮐ&#= 65170;ﺮﻯ ﺍﺳﺖ، ﮐﻪ ﻣﺤﻤ&#= 65194; ﭘس ﺍﺯ ﺗﻌﻠﻴﻢ &= #65251;ﺮﺍﺳﻢ ﺣﺞّ ﮐﻌﺒﻪ ﮔﻔ&#= 65174;،ﻭ(ﻋﻠﻴﮑﻢ ﺍﻟﺂﻥ ﺑﺎﻟﺤﺞ&#= 1617; ﺍﻟﺄﮐﺒﺮ) ﮐﻪ ﭘ= س ﺍﺯ ﭘﺎﻳﺎﻥ ﺍﻳ&= #65254; </spa= n>ﺣﺞّ سمبولیک ﮐﻌﺒ&= #65258; ﻧﻮﺑﺖ ﺁﻥ ﺭﺳﻴ&= #65194;ﻩ ﮐﻪ ﺑﺤﺞّ ﺃﮐﺒ&#= 65198; و مهم ﺑﺮﻭﻳﺪ. = 4400;ﻪ ﻗﻄﻌﺎ ﺍﻳﻦ ﺣﺞ&= #1617; ﺃﮐﺒﺮ تنها ﻣʌ= 62;ﺭﺩﻧﻈﺮﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒﺮ ﺑﻮ&= #65193;ﻩ ﻭﻫﺴﺖ.ﻭ ﺍﻳﻦ ﺣ= ﺞّ ﺃﮐﺒﺮ ﺗﻨﻬﺎ ﺑ&= #65166; ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑ&#= 65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﺑﺮA= 165;ﻯ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻤﮑﻦ ﺍﺳﺖ انجام گیرد . ﭘ= س ﺍﺯﺗﺨﻠﻴﻪ ﻫﺎ &= #65261; ﺗﺤﻠﻴﻪ ﻫﺎ ﻭ ﺗ= ﺠﻠیه ها ،ﺑﻨﻮﺭ ﻗﺎA= 163;ﻢ ﺍﺳﻢ ﺃﻋﻈﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻣﻴﺮﺳ= 5256;ﺪ.ﺑﺎﺯ ﺑﺨﺎﻃﺮ ﺻﻌﻮﺩ &= #65261; </spa= n>ﻋﺮﻭﺝ ﻭ ﺍﺳA= 198;اء ﺭﻭﺡ ﮐﺎﻣﻞ ﻣﺤ&= #65252;ﺪﻯ ﺍﺳﺖ،ﮐﻪ ﺑﻌﺮ= 5205; ﺭﺣﻤﺎﻥ ﻣﻴﺮﻭ&#= 65193;.ﻭﺧﻮﺩ ﻧﻴﺰ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻴﺎ ﻣﻘﺪّس ﻭﺍ= 5247;ﻬﻰ ﻣﻴﺸﻮﺩ ﮐﻪ ﺑﺎ&= #65199; ﻣﺤﻤﺪ ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﺤﻤﺪﻯ،ﻣﻌﺮA= 165;ﺝ ﺑﺮﺗﺮ ﺗﺎ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﺭﺍ ﮐﺮﺩه اﻧﺪ= 548;ﮐﻪ ﺩﺭ ﺭؤﻳﺎ ﺩﺳﺖ &= #65251;ﻴﺪﻫﺪ.ﻭﻟﻰ ﺟﺒﺮﺋﻴﻞ ﻫﻤﺮ&#= 65165;ﻫﻰ ﻣﺤﻤﺪ ﺩﺭ ﻣﻌﺮ&= #65165;ﺟﺶ،ﻭﻣﻌﺮﺍʋ= 81; ﻫﺮﮐﺎﻣﻞ ﻣﺤﻤ&#= 65194;ﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻧﮑﺮﺩ.ﮐﻪ ﻣﻘﺎ&= #65249; ﻣﺤﻤﺪ ﺑﺮﺗﺮ ﺍ&= #65199;ﻣﻘﺎﻡﺟﺒﺮﺋA= 268;ﻞ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ،ﺗﻤﺎA= 249; ﻓﺮﺷﺘﮕﺎﻥ ﺯﻳ&#= 65198; ﻋﺮﺵ،ﺣﺘﻰ ﺟﺒ= 5198;ﺋﻴﻞ ﻭ ﻣﻴﮑﺎﺋﻴﻞ ﺣ&= #65166;ﻣﻞ ﺭﻭﺡ سالک ﺩﺭ A= 251;ﻌﺮﺍﺝ ﻋﺮﺵ ﺭﺣﻤﺎﻥ،= 5193;ﺭ ﺧﺪﻣﺖ ﻭﻟﻰّ ﺍ&#= 65247;ﻬﻰ ﻭﻣؤﻣﻦ یا (ﺍﻣ= 617;ﺖ ﻣﺤﻤﺪﻯ) ﺍﺳﺖ. ﻭ= ;ﻟﻰ ﻧﻪ ﻣﺴﻠﻤﺎﻧﺎ&#= 65253; بمعنی ﺍﻣّﺖ ﺑ= ;ﺎﺷﻨﺪ.ﺑﻠﮑﻪ ﺳﺎﻟﮑﺎﻥ ﺍﻭﻡ &= #64400;ﻨﻨﺪﻩ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻣ&= #1617;ﻰ،ﭼﻮﻥ ﺧﻮﺩ ﻣﺤﻤﺪ ﺍﻣ&= #1617;ی ﻤﻮﺭﺩ ﺧﺪﻣﺖ ﻓ&= #65198;ﺷﺘﮕﺎﻥ ﺩﺭ= ﺍﻟﻬﺎ= ;ﻡ ﻭ ﺗﻌﻠﻴﻢ ﻭ ﮐﻤ= ﻚ ﺑﺎﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻫﺴﺘﻨﺪ. ﻭﺗﻨﻬ&= #65166; ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65169;ﺎﺯ ﺑﻴﺸﺘﺮ ﺧﻮﺩ ﮐ&= #65166;ﻣﻠﺎﻥ،ﻭﻳﺎ ﭼﻨﺪ ﺳﺎﻟﻚ ﺁﻧ&= #65166;ﻥ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺑﺮ= ﺧﻰ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ،ﺑﺮﺍﻯ ﺷﻔﺎ ﻳﺎ ﺭﻓﻊ ﻣ= ﺸﮑﻠﺎﺕ ﻣﺮﺩﻡ ﺩﻋﺎ ﻣﻴ&= #64401;ﻨﻨﺪ،ﺍﮔﺮ ﺷﺎﻳﺴﺘﻪ ﺗﺮﺣ&#= 1617;ﻢ ﺍﻟﻬﻰ ﺑﺎﺷﻨﺪ.&= #65267;ﻌﻨﻰ این شفا ﺻﻌﻮﺩ= ; ﺭﻭﺡ ﺳﺎﻟﻚ برای شهود ﻋﺮﺵ وﻫ᥽= 2;ﺎﻥ ﻧﺰﻭﻝ ﻋﺮﺵ ﺩﺭ = ﺩﻝ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65165;ﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;، ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻓﺮﺷﺘﮕﺎﻥ ﺣﺎ&#= 65235;ﻆ ﻋﺮﺵ ﺧﺪﺍ ﺭﻭﻯ = ﺯﻣﻴﻦ ﻫﺴﺘﻨﺪ. ﻳﻌﻨﻰ = ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ، ﻭ ﺗﻮ کامل الهی شد= 607; محافظ عرش میباشید. پس ﺧ&= #65262;ﺩ ﺣﺪﻳث ﻣﻔﺼّﻞ = 5169;ﺨﻮﺍﻥ ﺍﺯ ﺍﻳﻦ ﻣﺠﻤﻞ.= ﭼﮕﻮﻧﻪ ﺭﻭﺣﻰ ﺍﺯﺣﻴﻮ&#= 65165;ﻧﻴّﺖ ﺑﺸﺮﻯ ﺧﻮﺩ،ﺑ= 5166;ﻟﻮﻫﻴّﺖ ﺍﻟﻬﻰ ﺩﺭ ﺳﻄﺢ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨ&#= 65194; ﻭثوﺍﺏ ﺑﻴﺸﺘA= 198; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ،ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺁﻧﺎن ﺒ&#= 65198;ﺍی ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺍﻫﺪ ﺑﻮﺩ .ﮐ= ﻪ ﺍﺯ ﻓﺼﻞ ﻧﻮﻋﻰ = ﺑﺎﻟﺎﺗﺮ،ﻭﺩA= 165;ﺷﺘﻦ ﮐﺮﺍﻣﺎت ﺒﺎﻟ= 5236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺑﻴ&= #65208;ﺘﺮ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ&#= 1548; ﺗﺎ ﺷﺎﻳﺪ ﺑﺘﻮ&= #65165;ﻧﻨﺪ ﺑﻬﺪﺍﻳﺖ ﻭﻟﺎ&#= 65267;ﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ&#= 1548;ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﻭ ﻋﺮﺵ = ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﻧﻴﺰ ﺑﺮﺳﻨﺪ.ﻭ&= #65165;ﻟّﺎ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ &#= 65195;ﺧﻴﺮﻩ ﺁﺧﺮﺗﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ،ﻣﮕﺮ ﻣﻨﮑﺮﺍﻥ ﺧﺪﺍ&#= 1548;ﮐﻪ ﺩﺭﺣﻴﻮﺍﻧﻴّA= 174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ،ﮐﻪ ک= 75;ملان ولایتهای قب= 04; از محمد ﺗﻮﻟﺪ= ; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺧ&= #65262;ﺍﻫﻨﺪ ﻧﻤﻮﺩ.ﻭ ﺍلاّ = 5239;ﺸﺮﻳّﻮﻥ ﻣﺬﻫﺒﻰ ﻣﺸﺮﻙ &= #65153;ﺧﻮﻧﺪ ﭘﺮﺳﺖ،ﻭ ﻫﺮ ﻭ&#= 65247;ﺎﻳﺖ ﻓﻘﻴﻪ ﺳﻨّﻰ ﺑ&#= 65166;ﺷﺪ ﻳﺎ ﺷﻴﻌﻰ،ﺟﺰ &#= 65207;ﺮﻙ ﻧﮑﺮﺩﻩ،ﮐﻪ ﺷ= 5198;ﻳﻚ ﻭﻟﺎﻳﺖ ﺧﺪﺍ ﻗ&= #65166;ﺋﻞ ﺷﺪه اﻧﺪ ﻭﺭﻭ= 5185; ﻣﺤﻤﺪ ﻭﻋﻠﻰّ &#= 65261;ﺗﻤﺎﻣﻰﮐﺎﻣʌ= 48;ﺎﻥ ﻣﺤﻤﺪﻯ ﻃﻮﻝ ﺗ&= #65166;ﺭﻳﺦ،ﻧﺨﺴﺘʌ= 68;ﻦ ﺑﻨﺪﮔﺎﻥ ﺩﺭ ﺗ&= #65204;ﻠﻴﻢ ﺳﻠﻮﮐﻰ ﺑﺎ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #65191;ﻮﺍﻫﻨﺪ ﺑﻮﺩ، ﻳﺎ ﻭﻟﺎ&#= 65267;ﺖ ﺑﻌﺪ ﺍﺯ ﺍﻭ.ﮐﻪ= ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺁﺧﺮﻳ&#= 65254; ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ&#= 1548; ﻭﮐﺎﺷﻒ ﻧﻮﺭ ﺭ&= #65187;ﻤﺎﻥ، ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺠﻬﺎﻥ &= #65251;ﺒﻌﻮث ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺭﺍ ﻣﻴﻴﺎ&= #65169;ﺪ.ﻭﺧﻮﺩ ﻧﻴﺰ ﻧﺨﺴﺘﻴﻦ &= #65235;ﺮﺩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﮕﺮﺩﺩ. ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﻪ ﻫﺰﺍ&= #65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﻣﺎ ﻧﻤﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﺣﮑﻤﺘ᥾= 0;ﺎﻯ ﻋﻘﻠﻰ ﺁﻧﺎﻥ ﺭ&= #65165; ﺑﻔﻬﻤﻴﻢ.ﻫﻤﺎ&#= 65255;ﮕﻮنه که نوع ﺒﺸﺮﻯ ʌ= 59;ﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮﻋﻘﻞ ﻣ&#= 65268;ﻤﻮن ﺮﺍ ﺩﺍﺭﺩ. ﻭﺣﮑ= ﻤﺘﻬﺎﻯ ﺑﺸﺮﻯ ﺭﺍ ﻧﻤﻴ&= #65236;ﻬﻤﺪ،ﻣﺎ ﻧﻴﺰ ﺣﮑﻤﺘﻬﺎ&#= 65263; ﻧﻮع ﻔﻮﻕ ﺑﺸﺮ&#= 65263; ﺭﺍ ﻧﻤﻰ ﻓﻬﻤﻴ&= #65250;. ﻭ ﺍلاّ ﻣﺎ ﻣﻴ= 5176;ﻮﺍﻧﺴﺘﻴﻢ ﺣﮑﻤﺘﻬﺎﻯ ﺑﺮ&#= 65175;ﺮ ﺭﺍ ﺍﺟﺮﺍ ﮐﻨﻴ&= #65250;.ﺍﻧﺴﺎﻧﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮی ﺁﻳ&#= 65256;ﺪﻩ،ﭼﻬﺎﺭﺑُ= ;ﻌﺪﻯ ﻣﻮﺟﻮﺩﻳّﺖ ف= 85;شته گونه ﺩﺍﺭﻧﺪ.ʄ= 00;ﻪ ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎ&#= 65253; ﺭﺍﻩ ﺷﻴﺮﻯ= ; ﺭﺍ ﺟﻮﻟﺎﻥ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺩ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ&= #64400;ﻤﺎﻝ ﺧﻮﺩ، ﻧﻤﻴﺘﻮ= 5165;ﻧﺪ ﺑﻴﺮﻭﻥﺍﺯﻣﺤ= 5194;ﻭﺩﻩﺧﻮﺭﺷﻴ᥷= 4;ﺭﻓﺖﻭﺁﻣﺪﻧﻤ&= #65166;ﻳﺪ. ﻭ ﺑ= ;ﺎ ﺗﮑﺎﻣل علم ﻭʋ= 75;ﮑﻨﻮﻟﻮﮊﻯ،ﻭ&= #65175;ﮑﺎﻣﻞ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; نوع بشری ،ﻭﺗ&= #65262;ﺍﻧﻬﺎﻯ بشری ﻇﺮﻑ ۵۵ ﻗﺮﻥ A= 153;ﻳﻨﺪﻩ ﺑﻌﺼﺮ ﻣﻬﺪﻭﻯ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳیم ﭘس ﻫﻨﻮﺯ ﻫﺒﻮ&#= 65217; ﻭ ﺗﻨﺰﻳﻞ ﺍﻓﻠ&= #65166;ﻃﻮﻥ، ﻫﻤﺎﻥ ﻧﺰﻭﻝ ﺭ&= #65261;ﺡ <= span lang=3DAR-SA>ﺍﻟﻘﺪس ﺍﺳ᥵= 4;،ﮐﻪ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ&#= 65263; ﺑﺮﺍﻯ ﻋﺮﻭﺝ ﻭ = ﺻﻌﻮﺩ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺡ &= #65203;ﺎﻟﻚ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ ﺍﺳﺖ،= 5261;ﻧﻪ ﻭﻟﺎﻳﺘﻬﺎﻯ ﻓ&#= 65240;ﻴﻪ ﻓﺎﺳﺪ ﻗﺸﺮﻯ. ﻭ= ﺣﺘﻰ ﺩﺭ ﮐﺘﺐ ﻣﻘﺪّ&#= 1587; ﻭﺗﻨﺰﻳﻞ ﻣﻨﻄقی ﺘ&#= 65198; ﺑﺰﺑﺎﻥ ﻋﺮﻓﺎ&#= 65253;،ﻭ ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﺟﺪﻳﺪ، ﺑﺮﺍﻯ &#= 65227;ﺼﺮ ﺗﺎﺯﻩ ﺧﻮﺩ،ﻣ= 5268;ﺘﻮﺍﻧﺪ ﺗﻨﺰﻳﻞ ﻓﮑﺮ ﺑ&= #65166;ﻟﻔﺎﻅ ﻭﮐﻠﻤﺎﺗﻰ ﻧﻤ&#= 65166;ﻳﺪ،ﮐﻪ ﻫﺮ ﺯﻣﺎﻥ ﺍﺯ ﻓ= ﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ= ;،ﺩﺭجه اﻯ ﺍﺯﮐﻤﺎﻝ ﻃ&#= 65170;ﻴﻌﻰ ﺳﺎﺧﺘﻤﺎﻥ ﺑﺪ&#= 65255;ﻰ ﻭﻣﻐﺰی ﺪﺍﺭﻧ= 5194;،ﻣﻴﺘﻮﺍﻧﻨﺪ ﺣﮑﻤﺘﻬﺎﻯ ﻣﻨ&#= 65166;ﺳب ﺰﻣﺎﻥ ﺑﺮﺍﻯ ﺩ&= #65227;ﻮﺕ ﺑﺮﺍه ﺨﺪﺍ ﺩﺭ&#= 65203;ﻠﻮﻙ،ﻭﺗﮑﺎ᥽= 1;ﻞ ﻣﻮﺟﻮﺩﻳّﺖ ﺭ= 5261;ﺣﻰ ﺧﻮﻳﺶ ﺑﻨﻤﺎﻳ&#= 65194;.ﮐﻪ ﺍﻣﺮﻭﺯ ﺭﻳﺎﺿ&#= 65174; ﻫﻨﺪﻭﺍﻥ ﻭ ﻳﺎ = ﺧﺪﻣﺘﻬﺎﻯ ﺍﻧﺴﺎﻧﻰ ﺳﺎﻟ&#= 65242; ﻣﺴﻴﺤﻰ،ﻗﺎﺩA= 197;ﺑﺨﺪﻣﺖ ﺍﻧﺴﺎﻥ ﻗﺮﻥ ﺑ&= #65268;ﺴﺖ ﻳﮑﻢ ﻧﻴﺴﺖ.ﮐﻪ = ﺑﺨﻮﺍﻫﻨﺪ ﺗﺮﻙ ﻋﻈﻤﺖ ﻋﻠ&= #65252;ﻰ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻯ &= #65199;ﻣﺎﻥ ﺧﻮﺩ ﮐﻨﺪ.ﻭ ﺑﺎ= ﺍﻳﻦ ﭘﻴﺸﺮﻓﺖ ﺗﻔﺮ&#= 65267;ﺤﺎﺕ ﻭﻭﺳﺎﺋﻞ ﺭﻓﺎ&#= 65259;ﻰ ﻧﺎﻣﺤﺪﻭﺩ.ﻳﺎ&#= 65169;ﺨﻮﺍﻫﻨﺪ ﻭﺍﺭﺩ ﻋﺰﻟﺘﮕ&#= 65166;ﻩ ﺳﻠﻮﻙ ﻣﻌﺒﺪ ﺧ&= #65262;ﺩ ﺷﻮﻧﺪ، ﮐﻪ ﭼﻮ&#= 65253; ﮔﻮﺩﺍﻝ ﻗﺒﺮ، &#= 65169;ﺪﻭﻥ ﻫﺮ ﺍﻣﮑﺎﻧﺎﺗ&#= 65264; ﺑﺎﺷﺪ. ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;،ﻫﻤﻴﺸﻪ ﻭ ﺑﺮﺍﻯ ﻫﺮ ﺳﺎ= ﻟﻚ،ﺑﻴﻚ ﻧﺤﻮ ﺩﺭ ﺭؤﻳﺎ&#= 65263; ﺧﻮﺩ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﻣﻴﺮﺳﺪ. ﺯﻳﺮﺍ = ﺳﺎﻟﮑﺎﻥ ﻗﺒﻠﺎ ﺧﻮﺩ ﻣﺘ&= #65236;ﺎﻭﺕ ﺩﺭﮐﺮﺍﻣﺎﺕ ﺑ&#= 65166;ﻟﻔﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺑ= 5262;ﺩه اﻧﺪ.ﻭﺗﻔﺎﻭﺕ &#= 65169;ﻌﺪی ﺪﺭﺗﺰﮐﻴﻪ ﻧﻔ&#= 1587; ﻭ ﺗﺤﻠﻴﻪ ﺁﻥ ﺩ= ﺍﺭﻧﺪ. ﻟﺬﺍ ﺣﺘﻰ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﻫﺮﻳﻚ = 5251;ﻘﺎﻡ ﻭﮐﺮﺍﻣﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﺩ، ﮐﻪ کاA= 251;ﻞﺩﻳﮕﺮﻯ ﻧﺪﺍﺭﺩ.ﮔﺮﭼﻪ &= #65259;ﺮﭼﻪ ﺧﻮﺑﺎﻥ ﻫﻤﻪ ﺩ&= #65165;ﺭﻧﺪ ﺩﺭﺍﻣﺎم ﺰﻣﺎ= 5253; ﺳﻠﻮﮐﻰ است . ﻭ&#= 65247;ﻰ نه امام ﺴﻴﺎﺳ= ;ﻰ،ﮐﻪ ﺭﻫﺒﺮ ﻧﺎﺷﻨﺎ&#= 65191;ته ﻣﺮﺍﺗﺐ ﺍﺯ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺘﻨﻬﺎ&#= 65163;ﻰ ﺩﺍﺭﺩ. چه ﺪﺭﮔ&#= 65196;ﺷته اﻣﺎم ﺰﻣﺎن ﺁA= 207;ﮑﺎﺭ ﺑﻮﺩه اﻧﺪ ﻭ چ= 607; ﻔﺮﺯﻧﺪﻯ که ه= 85;ﮔﺰ ﺗﻮﻟﺪ ﺟﺴﻤﺎﻧ&#= 65264; ﻧﮑﺮﺩﻩ، ﺑﻨﺎ= 5249; ﺣﺠّﺖ ﺑﻦ ﺍﻟﺤ&#= 65204;ﻦ . ﺑﻠﮑﻪ ﻫﺮ ﮐﺎﻣ= ;ﻞ ﻭﻭﻟﻰّ ﺍﻟﻬﻰ &#= 64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺭﻫ&= #65170;ﺮی ﺴﻠﻮﮐﻰ ﺩﺍﺭﺩ.&= #65261;ﻧﻪ ﺳﻴﺎﺳﻰ ﻭﺍﺟﺘ&#= 65252;ﺎعی ﻮﻣﺬﻫﺒﻰ، ﮐﻪ &#= 65165;ﻭ ﺭﺍ ﺣﺠّت ﻮﻭﺳ= 5268;ﻠﻪ ﺗﻮﺳّﻞ ﺳﺎﻟﮑ= 5166;ﻥ،ﺑﺮﺍﻯ ﺣﺞّ ﺃﮐﺒﺮ= ; ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺍﺳﺖ.ﺣُ&#= 65184;ّت ﺴﻠﻮﮐﻰ،که ﻔʋ= 98;ﺯﻧﺪ ﺣﺴن ﻮﻫﺮ ﺍﻣﺎ&#= 65249; ﺯﻣﺎﻥ حسنی ﺧʌ= 62;ﺩ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5231;ﻴﺒﺖ ﺍﺯ ﺩﻳﺪ ﻫﻤﮕﺎ&= #65253; ﺩﺍﺭﺩ.ﻭﺗﻨﻬﺎ &= #65193;ﺭﺷﻬﻮﺩ ﺩﻭﻡ ﺣَﺴَﻨﻰ = 5169;ﺮؤﻳﺖ ﺳﺎﻟﻚ ﻣﺤ= ﻤﺪﻯ ﻣﻴﺮﺳﺪ.ﻭﭼﻮﻥ &= #65261;ﻓﺎﺕ ﺍﻳﻦ ﺍﻣﺎﻡ ﺯﻣ&= #65166;ﻥ ﺳﺎﻟﮑﺎن ﺼﻮﺭ= 5173; ﮔﻴﺮﺩ ﻏﻴﺒت کبرﺍﻯ ﺍﻭﺍﺳʋ= 74; ﻭ ﺁﻏﺎﺯ ﻏﻴﺒﺖ ﺻ&= #65232;ﺮﺍﻯ ﺟﺎﻧﺸﻴﻦ ﻭﻯ. ﮐ= ﻪ ﺍﺯ ﺍﻳﻦ ﭘس ﺣﺘ&= #65264; ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩ ﺟﺪﺍ ﻣﻴﺸﻮﺩ،= 5261;ﺗﻌﻠﻴﻢ ﺷﺨﺼﻰ ﺳﺎﻟﮑﻰ &= #65197;ﺍ بعهده ﻧﻤﻰ ﮔی= ;رﺩ.<o:p></o:p> = 5255;ﻔس ﻳﺎ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﺍﻧﺴﺎﻥ،ﺟﺎﻳ@= 405;ﺎﻩ ﺍﻧﺪﻭﺧته ها᥾= 3; ﮔﺬﺷﺘﻪ،ﻭﻧﺎ&= #65191;ﻮﺩ ﺁﮔﺎﻩ و ﺁﮔﺎﻫ&#= 65264; ﻫﺎﻯ ﻓﺮﺍﻣﻮﺵ &= #65207;ﺪﻩ ﺍﺳﺖ.ﻭﺣﺘﻰ ﺍﮔ&= #65198; ﺟﺎﻯ ﻋﻘﻞ ﻣﺎﺩ&= #65263; ﺑﺪﺍﻧﻴﻢ،ﺑﺎA= 199; ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺍﺳﺖ،ﮐﻪ ﺗﺤﮑ= 617;ﻢ ﺑﺮﺫﻫﻦ ﻣﺎ ﺩﺍ&= #65197;ﺩ.ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﻣﺎ = ﺍﺳﺖ،ﮐﻪ ﻣﺎ ﺭﺍ ﻭﺍﺩﺍﺭ = ﺑﺎﻋﻤﺎﻝ ﻭﺍﻓﮑﺎﺭ ﻭﺍﺣ&#= 65262;ﺍﻟﻰ </spa= n>ﻣﻴﻨﻤﺎﻳﺪ ʄ= 00;ﻪ ﺍﻟﻬﻰ ﻧﻴﺴﺘﻨ&#= 65194; ﻭ ﺑﺎﻋث ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﺷﺪﻥ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﭼﻮﻥ ﺳﺎﻟﮑﻰ ﺑ&= #65166;ﻋﻤﺎﻝ ﺍﻟﻬﻰ،ﭘس ﺍﺯ = 5175;ﺰﮐﻴﻪ ﺍﻳﻦ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﻭ ﺣﻴﻮﺍﻧﻰ ﺑﻮ&= #65247;ﻬﻮس ،ﺩﺭﺗﺰﮐیه ﺒʋ= 88;ﺪّ ﮐﻔﺎﻳت اﺯ ﻧﻈ= 5198;ﺍﻟﻬﻰ ﺭﺳﻴﺪ،ﮐﻪ ﺑﻤ= 5198;ﺍﺗﺐ ﺷﻬﻮﺩ ﻭﺑﺎﺯﮔ&#= 65208;ﺖ ﺑﺨﻠﻖ ﺭﺳﻴﺪ.ﺁ&= #65255;ﮕﺎﻩ ﺭﻭحی اﻟﻬﻰ ﺷA= 194;ﻩ، ﺑُﻌﺪ ﭼﻬﺎﺭﻡ &#= 65169;ﺮﺍﻯ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺩﺍﺭﺩ.ﻭﮔﺮﭼﻪ &= #65193;ﺭ ﺯﻣﺎﻥ ﺑﺎ= ;ﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺑﺨﻠﻖ،ﻫﻨﻮﺯ = 5175;ﻦ ﺑﺸﺮﻯ ﻭ ﻃﺒﻴﻌ&= #65174; ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺘ&#= 64401;ﺎﻣﻞ ﻭﺗﺰﮐﻴﻪ ﻋﻤﻴ&#= 65238; ﺗﺮ ﺧﻮﺩ ﺑﭙﺮﺩ&= #65165;ﺯﺩ،ﻭﺧﺪﻣﺎʋ= 73; ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﻧﻤﺎﻳﺪ،ﻭﺫﺧA= 268;ﺮﻩ ﺁﺧﺮﺕ ﺧﻮﺩﺭﺍ &= #65169;ﻴﺸﺘﺮ ﻧﻤﺎﻳﺪ،ﮔﻮﺋA= 264; ﻧﻔس ﺭﻭﺡ ﺷﺪﻩ&#= 1548; ﻃﺒﻴﻌﺖ ﺟﺪﻳﺪ &= #65165;ﻟﻬﻰ،ﺑﺮ ﻣﻮﺟﻮﺩﻳّﺖ ﮊ= 5255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳ&= #65174;.ﺗﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﭼﻪ ﺍﻣﺘ&= #65268;ﺎﺯﺍﺕ ﺑﺮﺗﺮ ﺍﺯ ﺭﻭﺡ&= #1548; ﺑﺮﺍﻯ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﮐﺎﻣﻠﺎﻥ ﺁﻥ ﻋ&= #65212;ﻮﺭ ﺍﻓﺰﻭﺩﻩ ﺷﻮﺩ. = ﻣﺎﻧﻨﺪ ﻃﺒﻘﺎﺕ ﺟﺪﻳﺪ&#= 65263;، ﮐﻪ ﺩﺭﺳﻴﺴﺘﻢ &= #65227;ﺼﺒﻰ ﻭﻣﻐﺰﻯ، ﺍﻳﻦ &#= 65165;ﺿﺎﻓﺎﺕ ﺭﺍ ﺩﺭ ﻓﺴﻴﻮﻟ&= #65262;ﮊﻯ ﺳﻠﺴﻠﻪ ﺗﮑﺎﻣ&#= 65246; ﺍﻧﻮﺍﻉ ﺗﺎ ﺍﻧ&= #65204;ﺎﻥ ﻣﻴﺒﻴﻨﻴﻢ.ﮔﻮ&#= 65163;ﻰ ﺩﺭﻫﺮ ﻧﻮﻉ ﺑﺮ&= #65175;ﺮ، ﻳﻚ ﻃﺒﻘﻪ ﻣﻐﺰ&= #65263; ﺟﺪﻳﺪﻯ ﺍﺿﺎﻓ&#= 65258; ﻣﻴﺸﻮﺩ،ﮐﻪ ﺑ= 5198;ﺗﺮ </spa= n>ﺍﺯ ﮐﻮﺭﺗﮑž= 7; ﺯﻳﺮﭘﻴﺸﺎﻧﻰ ﺑﺎﺷﺪ،ﮐﻪ ﺍﻧ= 5204;ﺎﻥ ﺳﺎﻟﻢ ﭼﻬﺎﺭﺩ&#= 65257; ﻣﻠﻴﺎﺭﺩ، ﻭ ﻣ&#= 65268;ﻤﻮﻧﻬﺎ ﻧُﻪ ﻣﻠﻴﺎﺭﺩ= 548;ﻭﻣﻮﺵ ﻳﻚ ﺳﻠّﻮﻝ ﺩﺍ&#= 65197;ﺩ ﻭﺗﻤﺎﻡ ﻗﺪﺭﺗ&#= 65260;ﺎﻯ ﻋﻘﻠﻰ ﻭﺁﮔﺎﻫ&#= 1740; اﻧﺴﺎﻥ ﺩﺭﺍﻳ= 5254; ﮐﻮﺭﺗکس اﺳﺖš= 8; که ﺁﻧﺘﻦ ﮊﻧﺘ= 5268;ﻚ ﺑﺎﺭﻭﺣﻰ ﺑﺎﻟ&#= 65166;ﺗﺮﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﻭﻗﻄ&= #65228;ﺎ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﺍﻳﻦ ﮐﻮﺭﺗکس ﺴﻠّʌ= 62;ل هاﻯ ﻋﺼﺒﻰ ﺑﻴ= 5208;ﺘﺮ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = <o:p></o:p> = 5261;ﻟﻰ ﺍﺭﺳﻄﻮ ﺩﺭ ﻓﻠ&= #65204;ﻔﻪ ﻣﺎﺩﻯ ﻭﻣﺤﺴﻮ&#= 1587; ﺧﻮﺩ،ﭼﻨﻴﻦ ﻧ= 5236;س ﻧﺪﻳﺪﻩ ﻭﺭﻭﺡ &= #65187;ﻴﻮﺍﻧﻰ، ﮐﻪ ﻣﺎﺩﻳّﻮﻥ &#= 65169;ﻌﺪﻯ ﺁﻧﺮﺍ ﻧﻴﺰ ﻗﺒ&= #65262;ﻝ ﮐﺮﺩﻧﺪ،ﻭﺍﮐA= 176;ﻔﺎ ﺑﺎﻳن کرﺩن ﻮ A= 235;ﮑﺮ ﺗﺮﺷّﺢ ﻣﻐﺰ ﭼ&#= 65262;ﻥ ﺗﺮﺷّﺢ ﺻﻔﺮﺍ &#= 65165;ﺯ ﺟﮕﺮ ﻣﻴﺒﺎﺷﺪ.&= #65255;ﺪﺍﻣﺖ ﺗﺤت ﺘﺄثیر ﻓʌ= 48;ﺴفه ﻤﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65259;ﺴﺘﻨﺪ،که ﺒﺮﻭﻯ ﺧﻮﺩ ﻧﻤ&= #65268;ﺁﻭﺭﻧﺪ،ﮐﻪ ﻓﺮﻭﻳﺪ ﺁﻧﺮﺍ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﭘﺮ ﻋﻘﺪﻩ ﺧﻮﺍ&= #65255;ﺪ. ﺍﺭﺳﻄﻮ &#= 65255;ﻔس ﺭﺍ ﭼﻨﻴﻦ ﺗﻘﺴ&= #65268;ﻢ ﮐﺮﺩ.ﻧﻔس ﻳﺎ ﻗ&= #65262;ّﻩ ﻧﺒﺎﺗﻰ ﮔﻴﺎﻫ&#= 65264;،ﻭﻧﻔس ﻳﺎ ﺑﺎ ﻗﻮّﻩ ﺣ&= #65268;ﻮﺍﻧﻰ،ﻭ ﻧﻔس ﻧﺎﻃﻘﻪ ﮔ&#= 65262;ﻳﺎﺋﻰ.ﻭﭼﻮﻥ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺩﺭ ﻣﻨﻄﻖ ﺍﺭﺳ&= #65220;ﻮ ﻧﻄﻖ ﻭﮐﻠﺎﻡ ﺩ&= #65165;ﺭﻧﺪ، ﮔﻮﺋﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺤﺪّ ﮐﻤﺎﻝ ﺧ&#= 65262;ﺩ ﺭﺳﻴﺪﻩ ﺍﺳﺖ. ﻭ= ﺍﺑﻦ ﺳﻴﻨﺎﻯ ﻣﺸّﺎ= 5163;ﻰ ﻧﻔس ﻣُﻠﻬَﻤʌ= 58; ﺭﺍ ﻧﻴﺰ ﺍﻓﺰﻭﺩ ﮐ&= #65258; ﺑﺎﺏ ﺟﺪﻳﺪ ﺍﺭ&= #65175;ﺒﺎﻁ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ᥳ= 3;ﻳﻨﺪه ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ&#= 1548;ﺑﺎﺯ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍ&= #1604;اّ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ﺍﻧﺴﺎﻥ ﺍﻣﺮﻭ&#= 65199; ﺩﺭﺗﺤﻘﻴﻘﺎت = 571;ﺧﻴﺮ ﺗﺎ ﻧﻮﺩ ﻭ ﭘﻨﺞ= ﺩﺭ ﺻﺪ ﺁﻥ ﺗﺮﮐﻴﺒ&= #65166;ﺕ ﮊﻧﺘﻴﻚ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﻧﺒﺎﺗﻰ ﻣﻴ&= #65194;ﺍﻧﻨﺪ ﮐﻪ ﺁثاﺭ ﻫﻤﺎ= 5253; ﺗﮑﺎﻣﻠﺎﺕ ﺃﺯ&#= 65247;ﻰ ﺑﺮﺍﻯ ﺣﻔﻆ ﺣﻴ&= #65166;ﺕ ﺍﺳﺖ.ﻭﺗﻨﻬﺎ ﭘ&= #65256;ﺞ ﺩﺭﺻﺪ ﺍﻳﻦ ﮊﻧ&= #65176;ﻴﻚ ﺟﺴﻤﺎﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺯ ﺍﻧﻮﺍﻉ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭ ﻓﺼﻮﻝ ﻓﺮﺍﻭ&= #65165;ﻥ ﻧﻮﻉ ﺑﺸﺮﻯ= ; ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﻤﻪ ﺣﻴﻮﺍ&= #65255;ﺎﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ،= 5165;ﻳﻦ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺍﺩﺍﻣﻪ &= #65193;ﺍﺭﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ،ﮊﻧﺘﻴ᥼= 2; ﺟﺴﻤﺎﻧﻰ ﺟﻨب= 607; ﻤﺤﺴﻮس ﮊﻧﺘﻴ= 5242; ﺭﻭﺣﻰ ﻣﻰ ﺑﺎﺷ&= #65194;.ﺍﻧﺴﺎﻥ ﮔﺮﭼﻪ ﻧﺎﻃﻖ ﺍ&= #65203;ﺖ،ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﭘ&= #1587; ﺍﺯ ﮐﻤﺎﻝ ﺳﻠﻮ&= #64400;ﻰ ﺑﺎ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﺑﮑﻤﻚ ﺧﺪﺍﻭﻧ&#= 65194;،ﻭ ﻫﻤّﺖ ﺳﺎﻟﻚ ﺩ&#= 65197; ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﺳﻠﻮﮐﻰ،ﺑﺘﺠA= 248;ﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﻣﻴ&= #65198;ﺳﺪ. ﮐﻪ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65153;ﻳﻨﺪﻩ ﻧﻴﺎﻣﺪﻩ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮی هستند. ᥳ= 3;ﻧﮕﺎﻩ ﻧﻔس ﻧﺎﻃﻘﻪ ﻭ &= #65175;ﮑﻤﻴﻞ ﺳﻠﻮﮐﻰ ﺧﻮﺩ،= 5165;ﺯ ﻣﺤﻞ ﻧﻔس ﻣﻄﻤ&#= 65164;ﻨّﻪ ﺍﻟﻬﻰ،ﻧﻄﻖ ﻭ= 4400;ﻠﺎﻡ ﺑﺎ ﺑﺎﺭ ﺳﻨﮕﻴ&= #65254; ﺣﮑﻤﺘﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺍ&= #65255;ﺴﺎﻥ ﻫﺮﮔﺰ ﺩﺭ ﻫﺮ ﮔ= ﻔته ﺨﻮﺩ ﺍﻃﻤﻴﻨﺎ&#= 65255;ﻰ ﻧﺪﺍﺭﺩ ﺣﺪّ ﺃ&#= 64400;ثر ﮔﻔﺘﺎﺭﻫﺎﻯ ﻋ&#= 65248;ﻤﻰ، ﻧﺴﺒﺘﺎ ﺩﺭﺳﺖ &= #65261;ﻟﻰ ﻣﺎﺩﻯ،ﮐﻪ ﺁﻧ= 5198;ﺍ(ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ) ﻣﻴﮕ&= #65262;ﺋﻴﻢ ،ﺑﺎﺯ ﺧﻮﺩ ﻋﻤ&#= 65248;ﺎ ﻫﻤﻴﺸﻪ ﻋﻠﻢ ﺟ&= #65194;ﻳﺪ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ &= #65191;ﻮﺩ، ﻧﻴﺎﺯ ﺑﮑﻤﺎﻟ&#= 65166;ﺕ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ &= #65261;ﺗﺠﺮﺑﻴّﺎﺕ ﻭ ﺍﺻﻠﺎﺣﺎﺕ ﺑ&= #65268;ﺸﺘﺮ ﺑﻌﺪﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﭘس ﻧﻄﻖ ﻭ ﮐﻠﺎﻡ ﻳ= ﻘﻴﻨﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﮐ&= #65258; ﺳﺎﻟﮑﺎﻥ ﻣﻤﮑ&#= 65254; ﺍﺳﺖ ﺍﺯ ﺃﻧﺒﻴ&= #65166; ﻭ ﻋﺮﻓﺎﻯ ﺩﻳﮕ&= #65198;،ﺩﺭ ﺑﺎﺭﻩ ﺭﺍﻩ ﺍﻟ&= #65260;ﻰ ﻭ ﺳﻠﻮﮐﻰ،ﻭ ﻟ&#= 65200;ﻭﻡ ﺣﻴﺎﺗﻰ ﺷﻬﻮﺩ &= #65255;ﻮﺭ ﻗﺎﺋﻢ،ﻳﻘﻴﻦ = 5227;ﻠﻤﻰ ﻳﺎ ﺁﮔﺎﻫﻰ ﻧﻈ&= #65198;ﻯ ﭘﻴﺪﺍ ﮐﻨﻨﺪ.ﻭ = ﺍﮔﺮ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺭﺳﻴﺪﻧﺪ،ﮐﻪ = 5169;ﺂﻧﻬﺎ ﻭﻋﺪﻩ ﺳﻠﻮﮐﻰ &= #65193;ﺍﺩﻩ ﺷﺪﻩ،ﺁﻧﮕﺎﻩ = 576;ه (ﻋﻴن اﻟﻴﻘﻴﻦ)&#= 65251;ﻴﺮﺳﻨﺪ،ﮐﻪ ﺑﭽﺸﻢ ﺩﻝ ﻭ ﻋﻘ= ﻞ ﻭ ﺭؤﻳﺎ ﻣﻰ ﺑﻴ&= #65256;ﻨﺪ.ﻭﭼﻮﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺸ&= #65176;ﻨﺪ ﻭ ﺍﻭﺝ ﮐﺮﺍﻣﺎ&= #65173; ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﺩﺭ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194; ﻭ ﺧﻮﺩ ﺭﺍ ﻋﻀﻮ= ﻭﻟﺎﻳﺖ ﻭ ﻳﮑﻰ ﺍﺯ</= span> &#= 65251;ﺮﺍﺗﺐ ﻣﺮﺑّﻴﺎﻥ ﺍﻟ= 5260;ﻰ ﻭ ﻋﻀﻮﻯ ﺩﺭ ﻭﻟ= ﺎﻳﺖ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭﻟ&= #65262; ﻣﻮﻗّﺖ ﮐﻪ ﺣﻴ&#= 65166;ﺕ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ. ﻭ ﺧﻮﺩﺭﺍ ﺩﺭ(ﺣ= قّ اﻟﻴﻘﻴﻦ)ﻣﻴﺸ= 5256;ﺎﺳﻨﺪ.ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﺣﻖ ﻭ= ﺣﺞ، ﺣﺎﺟّﻰ ﺣﺞّ ﺃ= 4400;ﺒﺮﺍﻟهی ﺮﺍ ﺩﺍﺭﻧﺪ.ﻭﺣ&= #65182;ّ ﮐﻌﺒﻪ ﺍﻭﻟﻴﻦ &= #65187;ﺞّ ﺃﺻﻐﺮ ﺳﺎﻟﮑﺎ&#= 65253;. ﻭﺣُجّت ﺨﺪﺍ ʋ= 65;ﺳﺖ. ﻭ ﺧﻮﺩ ﺍﺯ ﺣﻘﺎ= ﻳﻖ ﺍﻟﻬﻰ ﮔﺸﺘﻪ ﻭ = ﻭﺳﻴﻠﻪ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65251;ﻴﮕﺮﺩﺩ.ﻭﻧﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻓ&#= 65166;ﺳﺪ ﺳﻨّﻰ ﻳﺎ ﺷﻴﻌ&#= 65264;،که اﺯ ﺣُﺠّﺖ ﺍﻟA= 156;ﺳﻠﺎﻡ ﻭ ﺑﺪﺗﺮ ﮐﻪ ﺍﺩ= ﻋﺎﻯ ﺁﻳﺖ ﺍﻟﻠﻪ ﻣﻴ&= #64401;ﻨﺪ ﮔﻮﺋﻰ( ﺁﻳﺪ ﻭ ﺁ= ;ﻳﺖ)ﺍﻟﻬﻰ،ﺗﻨ&#= 65260;ﺎ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ی ﻮﺑﺮﺍﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻃﺎﻟب ﻠﻘﺎی اA= 247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻧﻔس اﻣّﺎﺭﻩ ﻭﻧﻔ= 87; ﻣﻄﻤﺌﻨّﻪ ﻭ ﻧﻔس ﻣﻠﻬﻤﻪ&#= 1548;ﺩﺭﺗﺴﻤﻴﻪﻫᥴ= 6;ﻯﺑﻌﺪﻯﻋﺮﻓﺎ&= #65263;ﺍﻳﺮﺍﻧﻰﻣﻴA= 170;ﺎﺷﺪ.<o:p></o:p> = 5165;ﻣﺎ ﺭﻭﺍﻗﻴّﻮﻥ ﻭ &#= 65227;ﺮﻓﺎﻯ </spa= n>ﻧﻮ ﺍﻓﻠﺎﻃʌ= 62;ﻥ،ﺗﻘﺴﻴﻢ ﻧﻔس ﻭ ﺭﻭﺍﻥ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﻳﺎ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﺍﻧﺴﺎﻥ ﺭﺍ،ﺗ= 5240;ﺴﻴﻢ ﺑﻨﺪﻯ ﺩﻳﮕﺮﻯ &= #64400;ﺮﺩه اﻧﺪ.ﻭ ﺑﺮﺍﺳﺎ&#= 1587; ﻧﻈﺎﻡ ﺗﻮﻟﻴﺪ&#= 65263;،ﻳﻌﻨﻰ ﻫﺮﻣﻘﺎﻡ ﺭﻭﺍ&#= 65255;ﻰ،ﭼﻪ ﺗﻮﻟﻴﺪ ﺟﺴﻤﺎ&#= 65255;ﻰ ﻳﺎ ﺫﻫﻨﻰ ﺩﺍﺭ&= #65193;.ﮔﻮﺋﻰ ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65183;ﺴﻤﻰ ﺍﺳﺖ،ﮐﻪ ﺗﺨﺼ= 5210; ﺩﺭ ﺗﻮﻟﻴﺪ ﺍﻋ&= #65216;ﺎ ﺩﺍﺭﺩ.ﻭ ﺑﻄﻮﺭ = ﻏﻴﺮ ﻣﺸﺨّﺺ ﺗﻘﺴﻴ= 5250; ﺭﻭﺍﻗﻰ،ﺑﺎ ﻫ= 5252;ﺪﺭﺩﻯ ﻭﻫﻢﺯﻳﺴﺘﻰ ﺍ&#= 65255;ﺴﺎﻧﻬﺎ،ﻭﻧ᥺= 4;ﺮﻳﻪ ﮐﺸﺶ ﻭ ﻗﺒﻮﻝ ﮐ= ثرﺕ،ﻭ ﺣﺘﻰ ﺍﺻﺎﻟﺖ ﺍ&= #65215;ﺪﺍﺩ ﮐﻪ ﻣﻨﺠﺮﺑﻮﺣ&#= 65194;ﺕ ﻭﺟﻮﺩ ﺩﺭ ﻧﻔس &= #65261;ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﻳ&= #65228;ﻨﻰ ﺍﻧﺴﺎﻥ ﺧﻮﺩﺵ &= #65197;ﺍ ﻫﻤﻴﺸﻪ ثاﺑﺖ = 5251;ﻴﺪﺍﻧﺪ.که ﻫﻮﻳّﺖ ﭘﻴﺸﻴ= 5254; ﻭﻣﻘﺎﻡ ﮐﻴﻔﻴ&#= 1617;ﺖ ﺗﮑﺎﻣﻠﻰ ﭘﻴﺸ&#= 65268;ﻦ ﺭﺍ ﻧﺪﺍﺭﺩ . ﺍﻳ= ;ﻨﮑﻪ ﻫﻤﻴﺸﻪ ﻋﻤﻠﺎ &= #65191;ﻮﺩﺭﺍ ثاﺑﺖ ﻣﻰ ﺑﻴﻨ= 5194;، ﺑﺨﺎﻃﺮ ﻓﺮﺍﻣ&#= 65262;ﺵ ﮔﺬﺷته ها ﺍﺳʋ= 74;.که ﺠﺎﻳﮕﺎﻩ ﺁﻧﺮ&#= 65165; ﺩﺭ ﻧﺎﺧﻮﺩﮔﺎ&#= 65257;، ﻳﺎ ﻧﻔس ﺣﻴﻮﺍ&#= 65255;ﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍ&#= 65255;ﻴﻢ.ﺍﮔﺮ ﺗﻌﻠﻴﻢ ﮐﻮﺩﻙ &= #65191;ﻮﺩﺭﺍ ﺑﺒﻴﻨﻢ،چه ﺮʌ= 03;ﺪ ﺑﺘﻌﻠﻴﻢ ﺩﻭﺭ&#= 1607; ﺤﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 1548;ﻫﺮﮔﺰ ﺣﺎﺿﺮ ﺑﺘﺼﺪﻳ&#= 65238; ﺁﻥ ﮐﻮﺩﮐﻰ ﻧﻴ&= #65204;ﺘﻴﻢ،ﻭﺣﺘﻰ ﻣﺘﻨﻔّﺮﺍﺯ ﺁ= 5253; ﻣﻴﺒﺎﺷﻴﻢ.ﻭ ﺍ&= #65255;ﺴﺎﻥ ﻫﺮﮔﺰ ﻧﻤﻴﺨﻮ&#= 65165;ﻫﺪ،ﺑﻴﺎﺩ ﺩﺭﻭﻩ ﻗﺒﻞ ﺍﺯ = ﺑﻠﻮﻍ ﺧﻮﺩ ﺑﺮﺳﺪ ﻭ ﻟ= ﺬﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﺣ&= #65204;ﺎس ﻭﺟﻮﺩ ﺧﻮﺩ،ﻧ= 5194;ﺍﻧﺴﺘﻪ ﺩﺭ ﻣﺠﺎﻝ ﻳﻚ ﻭ= ﺣﺪﺕ ﻭﺟﻮﺩ ﮔﺬﺷﺘﻪ &= #65261;ﺣﺎل اﺳﺖ. ﮐﻪ ﭼﻮﻥ ﺳ= ﻴّﺎله اﻯ ﺟﺮﻳﺎﻥ ﺩﺍ&#= 65163;ﻢ ﺩﺍﺭﺩ، ﺍﺟﺰﺍ= 5263; ﺁﻥ ﻗﺎﺑﻞ ﺩﻳﺪ&= #65253; ﻧﻴﺴﺖ.ﻣﺎﻧﻨﺪ &= #65187;ﺮﮐﺖ ﻋﮑﺴﻬﺎﻯ ﻓﻴﻠ&#= 65250; ﺳﻴﻨﻤﺎﺋﻰ ﮐﻪ &= #65259;ﺮﻳﻚ ﺣﺎﻟﺖ ﺧﺎﺹ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺩﺭ = ﺣﺮﮐﺖ ﺳﺮﻳﻊ ﻋﮑﺴﻬﺎ&#= 1548;ﺍﺣﺴﺎس ﺣﺮﮐﺖ ﺩﺭ ﻓﻴﻠ&= #65250; ﻣﻴﺸﻮﺩ. ﻭ ﻳﺎ ﻣ= ;ثاﻝ ﺳﺘﻮﻥ ﻓﻮّﺍﺭ= 5257; ﺭﺍ ﮐﻪ ﻫﻤﻴﺸﻪ = ﻣﻴﮕﻮﺋﻴﻢ،ﺳA= 176;ﻮﻧﻰ ﻫﺴﺖ ﻭﻟﻰ ﺳﺘﻮ&= #65255;ﻰ ﺩﺭ ﮐﺎﺭ ﻧﻴﺴﺖ = ﻣﮕﺮ ﺍﺟﺰﺍﻯ ﮔﺮﻳﺰ&#= 65165;ﻥ ﻭ ﺑﺪﻭﻥ ﺗﮑﺮﺍ&= #65197; ﺫﺭّﺍﺕ ﺁﺏ. ﻭﻧ&= #65176;ﻴﺠﻪ ﺿﻌﻒ ﺟﺴﻢ ﻭ ﺣﻮ= ﺍس ﻭ ﺫﻫﻦ انسان ʋ= 65;ﺳﺖ. ﻭ ﺍلاّ ﺍﮔﺮ ﻓ= 5268;ﻠﻢ ﺣﺮﮐت ﺴﺘﻮﻥ ﻓ&#= 65262;ﺍﺭﻩ ﺭﺍ ﺑﺴﻴﺎﺭ ﺁﻫ&= #65204;ﺘﻪ ﮔﺮﺩﺩ، ﺑﺎﻳﺪ &#= 65169;ﺘﻮﺍﻥ ﻗﻄﺮﺍﺕ ﻣﺴﺘﻘ&#= 65246; ﻓﻮّﺭﺍﻩ ﺭﺍ ﺑ&#= 65170;ﻴﻨﻴﻢ.ﮔﺮﭼﻪ ﻫﻨﻮﺯﺫﺭّﺍﺕ = 5153;ﺏ ﺭﺍ ﻧﻤﻰ ﺑﻴﻨﻢ.= ﮐﻪ ﻫﺴﺘﻰ ﭼﻨﻴﻦ ﺟ&= #65198;ﻳﺎﻥ ﺳﺮﻳﻊ ﻭ ﺩﺍﺋﻢ = ﺍﻟﺤﺮکه اﺳﺖ. که ﭽﻮﻥ ﺭ&#= 65261;ﺩﺧﺎنه اﻯ ﺳﻴّﺎﻝ ﺍﺳ= 5174;.ﻭﺍﺻﺎﻟت اﺿﺪﺍﺩ ﻋﻤﻠﺎ &#= 65219;ﺒﻴﻌت ﺁﻧﻬﺎ ﺍﺳﺖ. ﻣﺎ= ﻧﻨﺪ ﺻﺪ ﻭ ﭼﻨﺪ ﻣﺎﺩ= ﻩ أثیری ﺩﺭ ﻫﺴ᥵= 6;ﻪ ﺃﺗﻢ.ﮐﻪ ﺑﺎ ﺍﻳ= ﻨﮑﻪ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺑ&= #65220;ﻮﺭ ﺭﻳﺎﺿﻰ ﻣثبت A= 261;ﻣﻨﻔﻰ،ﻣﻴﺘﻮ= ﺍﻧﻨﺪ ﺧﻨثی ﻭ ﻧﻴﺴﺖ &#= 64400;ﻨﻨﺪ،ﺑﺎﺯ ﺑﺎﻫﻢ ﺳﺎﺯﺵ ﻃ&= #65170;ﻴﻌﻰ ﺩﺍﺭﻧﺪ.ﻭ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻧﻴﺰ ﺑﺎﺍﻓﺮﺍ&#= 65193; ﺩﻳﮕﺮ ﺳﺎﺯﺵ ﺩ&= #65165;ﺭﻧﺪ.ﻭﺩﺭﺻﻮ= 5197;ت ﺴﺎﺯﺵ ﺳﺎﻟﻚ ﺑ&= #65166; ﻧﻈﺮﻳّﺎﺕ ﺟﺪ= 5267;ﺪ ﭘﻴﺮﺍﻟﻬﻰ ﺧﻮ&#= 65193; ﺍﮔﺮ ﺃﻃﺎﻋﺖ ﻭ&= #65175;ﺴﻠﻴﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺍﻳﻦ &= #65259;ﻤﺎﻧﻰ ﭘﻴﺮ ﺭﺍ ﺑﻴﺎﺑ&= #65194;. ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﺗ&= #65262;ﺻﻴﻒ ﻧﻔس ﻳﺎ ﺭﻭﺡ ﺣ&= #65268;ﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ،ﺻﺤن = 7; اﺎﻯ ﺑﺮﺍﻯ ﻣﻄ&#= 65166;ﻟﻌﺎﺕ ﻭﺍﺩّﻋﺎﻫﺎﻯ = 5251;ﺬﻫﺒﻰ ﻭﺩﻳﻨﻰ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﻧﺰﺩ ﺭﻭﺍﻗﻴّ= 5262;ﻥ ﻭ ﻋﺮﻓﺎﻯ ﺑﻌﺪ&= #65263;،ﺑﻤﻄﺎﻟﻌﺎʋ= 73; ﻣﺬﻫﺒﻰ ﻭ ﻫﺮ ﺩ= ﻳن ﺮﺳﻤﻰ ﮐﺸﻴﺪﻩ</= span> </spa= n>ﻧﻤﻴﺸﻮﺩ.ﺯʌ= 67;ﺮﺍ ﺍﺻﻞ ﻋﻤل ﺪﻳن &#= 65262;ﺭﺯﻯ ﺳﻠﻮﮐﻰ ﺍﺳﺖ،= 5261;ﻧﻪ ﻧﻈﺮﻳﻪ ﭘﺮﺩﺍ&#= 65199;ﻯ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264;ﻭﻣﮑﺘﺒﻰ.ﻭ ﻧﻔس ﺭﻭﺍﻥ ﺑﺸ&#= 65198;ﻯ ﺩﺭ ﻫﺸﺖ ﻗﻮّﻩ &= #65261; ﺟزء ﺗﻘﺴﻴﻢ ﮐ= 5198;ﺩﻩ ﺍﻧﺪ،ﻭﻟﻰ ﺟﺰ &#= 65259;ﺪﺍﻳﺖ ﮐﻨﻨﺪﻩ ﻭ ﺭﺍﻫ&= #65256;ﻤﺎ، ﺩﺭ ﭘﻨﺞ ﺣسّ ﻭ &= #65255;ﻴﺰ ﻗﻮّﻩ ﺗﻮﻟﻴﺪ &#= 65261; ﻗﻮّﻩ ﮔﻔﺘﺎﺭ= 548; ﮐﻪ ﮐﻨﺘﺮﻝ ﺩﻳ&= #64405;ﺮ ﺍﺟﺰاء ﺭﺍ ﺑﻌ= 5260;ﺪﻩ ﺩﺍﺭﺩ،ﻭ ﺷﺮﻳ= 5236;ﺘﺮﻳﻦ ﺟزء ﻧﻔس ﺍﺳﺖ = 5261; ﻫﻤﻴﻦ ﺟزء ﻧﻔ= 587; ﺍﺳﺖ،ﮐﻪ ﺍﺣﺴ= 5166;ﺳﺎﺕ ﻭ ﺗﺼﻮﺭﺍﺕ ﻭ ﺷ= ﻬﻮﺍت ﻮﺍﺩﺭﺍﮐﺎﺕ ﻣ&#= 65166;ﺭﺍ ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;، ﻭ ﺁﻧﺮﺍ ﺑﻴﺎﻥ = ﻳﺎ ﮐﻠﺎﻡ ﻋﻘﻞ ﺧﻮ&= #65165;ﻧﺪه اﻧﺪ.ﺩﺭ ﻭﺍﻗﻊ &= #65251;ﺠﻤﻮﻋﻪ ﻋﻤﻠﻴّﺎﺕ ﻧﻔ= 587; ﻭﺭﻭﺍﻥ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ، ﻧﻴﺰ ﻣﮑﺎﻧﻴﺰ&#= 65249; ﻣﻠﮑﻮﺗﻰ ﻏﻴﺮ &= #65251;ﺎﺩی اﺳﺖ. ﻳﻚ ﻣﺠﻤﻮ&= #1593;ه اﺯ ﻋﻤﻠﻴّﺎﺕ = 5227;ﻘل ﺠﺰﺋﻰ، ﻭ ﻣﺠﻤ&#= 65262;ﻋﻪ ﻣﺸﺘﺮﻙ ﻧﻔس ﻭ&#= 65227;ﻘﻞ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ &#= 65169;ﺨﻠﻖ،ﮐﻪ ﻋﻘلی کاﻣﻞ ﺗʋ= 98; ﻭﺍﻟﻬﺎﻣﺎﺕ ﺟﺪﻳﺪ ﮐﻠّﻰ ﺗ&#= 65198; ﺩﺍﺭﻧﺪ. ﺗﻔﮑﻴ&= #65242; ﻋﻤﻠﻴّﺎﺕ ﻧﻔ= 587; ﺑﺮﺍﻯ ﺍﺩﺍﻣﻪ &= #65187;ﻴﺎﺕ،ﻭ ﻋﻤﻠﻴّﺎﺕ ﺩﺭ= 5267;ﺎﻓﺖ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ،ﻭﺗﻨﺰﻳﻞ ﺁﻥ ﺑﺼﻮﺭت کل= 75;ﻡ،ﻭﺗﻔﮑﻴﻚ ﺍﻋﻤﺎﻝ ﻋﻘﻠﻰ &= #65183;ﺪﺍ ﺍﺯ ﺍﻋﻤﺎﻝ ﺣﻴ&= #65166;ﺗﻰ ﺑﺴﻴﺎﺭ ﺳﺨﺖ ﺍ&= #65203;ﺖ، ﻭ ﺍﻣﮑﺎﻥ ﺁﺯﻣ&= #65166;ﻳﺶ ﻧﻴﺴﺖ. ﮔﺮﭼﻪ ﺳ= ﺎﻟﮑﺎﻥ ﺩﺭ ﺗﺠﺮبه ها®= 0; ﺷﺨﺼﻰ ﺧﻮﺩ،ﻣﻴﺘﻮﺍA= 255;ﺪ ﺑﺎﺣﻮﺍﻝ ﺧﻮﻳ&#= 65206; </spa= n>ﺗﻔﮑّﺮ ﻭﺗᥳ= 6;ﻣّﻞ ﮐﻨﻨﺪ. ﻭ ﺑﺮﺧﻰ= ﺩﻳﮕﺮ ﻧﻔس ﺭﺍ ﺗﺎ ﺩﺳ&= #65176;ﮕﺎﻩ ﺗﻨﺎﺳﻠﻰ ﮐﺸﺎ&#= 65255;ﺪﻧﺪ. ﻭ ﻣﻴﺘﻮﺍﻥ ﮔﻔ&= #65174; ﺳﻴﺴﺘﻢ ﺟﺴﻢ ﻭ&= #65255;ﻔس ﻭ ﻋﻘﻞ ﺩﺭ ﺫﻫﻦ= ، ﺑﺮﺍﻯ ﺣﻮﺍس ﻭ &= #65187;ﻮﺍس ﺑﺎﻃﻨﻰ ﮐﻪ ﺩﺭ = ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﻧﺪ،ﺑﺎﻫA= 250; ﻓﺮﻕ ﻣﻴﮑﻨﻨﺪ.&= #65251;ﺎﻧﻨﺪ ﻣﺠﻤﻮﻋﻪ ﺣﻮﺍ&#= 65205; ﺷﻬﻮﺍﻧﻰ،ﻳﺎ = 5251;ﺠﻤﻮﻋﻪ ﭼﺸﻤﻰ ﺣس ﺑﺎﺻ&#= 65198;ﻩ،ﮐﻪ ﻫﺮﻳﻚ ﺭﺍ ﺑﺮﺍ&= #65263; ﺧﻮﺩ ﺩﺳﺘﮕﺎﻫ&#= 65264; ﻣﺴﺘﻘﻞ ﻣﻠﺎﺣ&#= 65224;ﻪ ﻣﻴﮑﻨﻴﻢ.ﻭ ﺑﺎ&= #65247;ﺄﺧﺮﻩ ﺟزء ﻫﺸﺘﻢ ﻧﻔ= 587; ﻭﺭﻭﺍﻥ ﺭﺍ،ﺯ= 5255;ّﻮﻥ ﭘﻴﺎﻣﺒﺮ ﻭﻋﺎ&#= 65197;ﻑ،ﺻﺪﺍ ﻣﻴﺨﻮﺍﻧﺪ، ک= 07; ﺠﻨﺒﻪ ﻭ ﻗﺴﻤﺖ ﺣﺎل ﺪ&= #65197; ﺭﻭﺡ ﺍﺳﺖ.ﮐﻪ ﻣ= ﺤﺪﻭﺩﻩ ﺁﻥ ﺩﺭ ﺣﻨﺠﺮﻩ = ﻭ ﺣﻠﻖ ﻭﮔﻠﻮ ﻭﺯ&= #65169;ﺎﻥ ﻭ ﻟﺒﺎﻥ ﺍﺳﺖ. ﻣ= ;ﺠﻤﻮﻋﻪﺍﻯ ﻣﺮﮐّﺐ ﺍﺯ ﻋﻤ&#= 65248;ﻴﺎﺕ ﻧﻔﺴﺎﻧﻰ ﻭ ﺫﻫ&= #65256;ﻰ ﻭ ﺟﺴﻤﻰ ﺍﺳﺖ،&#= 64400;ﻪ ﺑﺼﻮﺭﺕ ﻣﻠﮑﻪ &= #65261; ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺩﺭ ﻃﻔﻞ ﺁﻏﺎﺯ = ﻣﻴﮕﺮﺩﺩ ﻭ ﻣﺪﺍﻡ ﺍﺻﻠﺎ&= #65185; ﻣﻴﺸﻮﺩ .ﺑﺨﺼﻮ&= #65209; ﻗﺴﻤﺖ ﺫﻫﻨﻰ ﻭ = ﺭﻭﺍﻧﻰ ﺁﻥ ﮐﻪ ﻣﺤﺘﻮﺍ&= #65263; ﮐﻤّﻰ ﻭﮐﻴﻔﻰ &#= 64400;ﻠﺎﻡ ﻭ ﺻﺤﺒﺖ ﺭﺍ ﺑﺎ= ﻟﺎﺗﺮﻣﻴﺒﺮﺩ.&#= 65239;ﺴﻤﺖ ﺍﺣﻮﺍﻟﻰ ﻧﻔس &#= 65193;ﺭ ﻣﺮﮐﺰ ﻣﻐﺰ ﺳﺮ = ﻣﻴﺪﺍﻧﻨﺪ. ﮔﺮﭼﻪ ﻏُﺪّﻩ = 5259;ﻴﭙﻮﻓﻴﺰ ﺭﺍ ﺍﺯﻣﺮﺍﮐﺰ &= #65165;ﺻﻠﻰ ﺗﻘﺴﻴﻢ ﺍﻋﻤﺎ&#= 65245; ﺗﻤﺎﻡ ﻏﺪﺩ ﺑﺴ&= #65176;ﻪ ﻭ ﺑﺎﺯ ﺑﺪﻥ ﻣﻴ= ﺪﺍﻧﻨﺪ،ﮐﻪ ﺗﺮﺷّﺤﺎﺕ ﻣﺘ= 5236;ﺎﻭﺕ ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﺑ&= #65194;ﻥ ﺩﺍﺭﺩ ﻭﻣﺎﻧﻨ&#= 65194; ﺩﻳﮕﺮ ﻗﺴﻤﺘﻬ&#= 65166;ﻯ ﺑﺪﻥ ﺍﻧﺴﺎﻥ،= 5261; ﺣﺘﻰ ﻫﻤﻪﻣﻮﺟ&#= 65262;ﺩﺍﺕ ﻭ ﻫﻤﻪ ﻃﺒﻴﻌﺖ = ﺳﺮﺍﺳﺮ ﺍﺳﺮﺍﺭ ﻭﺭﻣﺰ &= #65261; ﻋﺠﻴﺐ ﻣﻴﺒﺎﺷ&#= 65194;.که همه ﺁﻧﻬﺎ ﺍﺯ = 4394;ﻧﻬﺎﻯ ﺧﻮﺩ ﺗﺤﺮﻳﻚ ﻣ&= #65268;ﺸﻮﻧﺪ ﻭ ﮊﻧﻬﺎ ﺧﻮﺩ ﺗ= ﺤﺖ ﺗﺄثیر ﮊﻧﺘﻴʌ= 42; ﺭﻭﺣﻰ ﻭ ﻣﺮﺍﺗﺐ ﺍﻟﻬ&= #65264; ﻫﺴﺘﻨﺪ .ﺍﻳﻦ ﻣ= ﻨﻄﻘﻰ ﻧﻴﺴﺖ ﮐﻪ ﻗﺴﻤ&= #65176;ﻬﺎﻯ ﻧﺎﭼﻴﺰ ﺑﺨﻮﺍ&#= 65259;ﻨﺪ ﻗﺴﻤﺘﻬﺎﻯ ﺍﺻ&#= 65248;ﻰ ﻭﺟﻮﺩ ﺭﺍ ﺍﺩﺍ&= #65197;ﻩ ﮐﻨﻨﺪ.ﻣﮕﺮ ﮐﻪ<= /span> </spa= n>ﻭﺍﺳﻄﻪ ﺑﺎʌ= 07;ﻨﺪ ﮐﻪ ﺗﺤﺖ ﺗﺪﺑﻴ&= #65198; ﻧﻴﺮﻭﻫﺎﻯ ﺑﺴ&#= 65268;ﺎﺭ ﺑﺮﺗﺮ ﻭ ﺑﺰﺭﮔ&= #65176;ﺮ ﺍﺯﻗﺴﻤﺘﻬﺎﻯ &#= 65165;ﺻﻠﻰ ﺭﺍ ﺍﺩﺍﺭﻩ ﮐﻨ&= #65256;ﺪﻩ ﻭ ﻟﺬﺍ ﺭﻭﺡ ﻳﺎ= ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ،ﭼﻴﺰﻯ = 4400;ﻮچک ﺩﺍﺧﻞ ﺑﺪﻥ ﻧﻴ&= #65204;ﺖ.ﺑﻠﮑﻪ ﺑﺪﻥ ﺩﺭ ﺩﺭﻳﺎ&= #65163;ﻰ ﺍﺯ ﺁﻥ ﺭﻭﺡ ﻏﺮ= ﻕ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ،ﺭﻭﺡ ﻣؤﻣﻨﺎﻥ ﮐﺎﻣ= 5246;،ﮐﻪ ﻧﻮﺭ ﻭﺍﺭﺗﺒﺎ&#= 65217; ﺁﻧﻬﺎ ﺑﻌﺮﺵ ﺭ&= #65187;ﻤﺎﻥ ﮐﺸﻴﺪﻩ ﻣﻴﺸﻮ&#= 65193;.ﺩﺭﺣﺎﻟﻴﮑﻪ ﺗﻤﺎﻡ ﻫﺴتی اA= 255;ﺴﺎﻥ ﻭﺩﻧﻴﺎﻯ ﻧﺎﺳ&#= 65262;ﺗﻰ،ﻭﻓﻀﺎﻫᥴ= 6;ﺋﻰ ﮐﻪ ﻣﻰ ﺑﻴﻨﻴﻢ&= #1548;ﺧﻮﺩ ﺩﺍﺧﻞ ﺩﺭﻳﺎﻯ &= #65197;بّ اﻟﻨﻮﻉ ﺑﺸﺮﻯ &#= 65165;ﺳﺖ.ﮐﻪ ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮی ﻤﻴ&#= 65170;ﺎﺷﺪ.ﻭ ﺧﻮﺩ ﺳﺎیه اﻯ = 5165;ﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺗ&#= 65198; ﺭﺣﻤﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺍﺯ ﻫﺮ = ﺍﻣﺮﻯ ﺩﺭ ﻫﺴﺘﻰ،ﻧﻤ= 5268;ﺘﻮﺍﻧﺪ ﺑﻤﮑﺎﻧﻴﺰﻡ ﻭ &= #65207;ﺮﺍﻳﻂ ﻭ ﻋﻤﻞ ﭘﺪﻳﺪﻩ = ﻫﺎ ﺭﺍ ﺑﺪﺍﻧﺪ ﮐﻪ = ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺍﺯ</sp= an> </spa= n>ﺫﺍﺗﻴّﺎﺕ ᥴ= 5;ﺳﺖ،ﻭ ﻣﺨﺘص ﻤﺮﺍﺗﺐ &#= 65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻧ= ﺴﺎﻥ ﺑﺎ ﻋﻠﻢ ﻭﺷﻨﺎ&= #65191;ﺖ ﻋﻠﻞ ﻭﻣﻌﻠﻮﻝ &= #65259;ﺎ ﻣﮑﺎﻧﻴﺰﻡ ﻇﺎ&#= 65259;ﺮﻯ ﺍﻣﻮﺭ ﺭﺍ ﻣﻰ ﺑ= ﻴﻨﺪ.ﻭ ﺗﻨﻬﺎ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﺧﻮﺩﺭﺍ ﻗﺎﻧﻊ &= #64400;ﺮﺩﻩ ﺑﺎﺷﺪ ﮐﻪ ﺍﻳﻦ = ﺣﻘﻴﻘﺖ ﺑﻴﻨﻰ ﻧﻴﺴﺖ. ﺑ= ﺮﺍﻯ ﻣثاﻝ ﻣﮑﺎﻧﻴA= 200;ﻡ ﺣﺮﮐﺖ ﺍﺗﻮﻣﺒ&#= 65268;ﻞ ﺍﻧﻔﺠﺎﺭ ﺑﻨﺰ&#= 65267;ﻦ ﻭ ﺿﺮﺑﻪ ﺯﺩﻥ ﺑ= ﭙﻴﺴﺘﻮﻧﻬﺎ ﺍﺳﺖ، ﮐﻪ ﺑﺒﺎ&#= 65247;ﺎ ﺑﺮﻭﺩ،ﻭ</spa= n> &#= 65251;ﻴﻠﻪ ﮔﺮﺩﺍﻥ ﺍﺻﻠﻰ &= #65197;ﺍ ﺑﮕﺮﺩﺍﻧﺪ ﺍﻳ&#= 65254; ﺗﻮﺟﻴﻪ ﻋﻠﻤﻰ &= #65259;ﺴﺖ،ﻭﻟﻰ ﺷﻨﺎﺧﺖ ﻣﮑﺎﻧ&#= 65268;ﺰﻡ ﻧﻴﺴﺖ.ﮐﻪ ﺑﺮﺍ&= #65263; ﺑﺮﻕ ﻭ ﺑﻨﺰﻳﻦ = ﻭ ﺍﻋﻀﺎﻯ ﻣﺎﺷﻴ&#= 65254; ﻓﺮﺍﻭﺍﻥ ﺷﺮﻭ&#= 65219;ﻰ ﻫﺴﺖ،ﮐﻪ ﺩﺭﺍ= 5267;ﻦ ﺗﻮﺟﺒﻴﻪ ﻋﻠﻤ&#= 65264; ﻣﻄﺮﺡ ﻧﻤﻴﺸﻮ&#= 65193;.ﺗﺪﺍﻭﻡ ﻧﻔس ﻭﺭﻭﺍﻥ ﭼ&#= 64405;ﻮﻧﻪ ﺑﺎ ﺳﻴّﺎﻟﻪ ﺑ&#= 65262;ﺩﻥ ﺧﻮﺩ ﻭﺗﺮﺑﻴت &#= 65262;ﺗﻐﻴﻴﺮ ﺩﺍﺋﻢ ﺍﺷﻴاء = 705;ه ﺨﻮﺍب ﻮﺳﮑﻮﻥ &#= 65255;ﺪﺍﺭﺩ.ﮐﻪ ﺣﺘﻰ ﻫﻤﻪ ﺩﺭﺟ&= #65166;ﺕ ﺭﻭﺡ،ﭼﻪ ﻧﻔس = 5193;ﺭ ﺣﻴﻮﺍﻥ،ﻭ ﭼﻪ &#= 65197;ﻭﺡ ﺩﺭ ﺍﻧﺴﺎﻥ ﮐﺎ&= #65251;ﻞ، ﺣﺘﻰ ﭘس ﺍﺯ ﻣﺮ&= #64402;،ﻟﺤظه اﻯ ﻧﻪ ﻣﺮﮒ ﺩﺍ&= #65197;ﺩ ﻭﻧﻪ ﺁﺭﺍﻣﺶ.ﮔ&= #65262;ﺋﻰ ﺁﺗﺶ ﺍﺳﺖ،ﮐﻪ &#= 65251;ﺪﺍﻡ ﺷﻌله ﻮﺭ ﻣﻴﺒ= 5166;ﺷﺪ.ﻭ ﻣﺤﺮﻙ ﺍﻧﺴﺎﻥ &= #65169;ﺮﺍﻯ ﻫﺮ ﮐﺎﺭﻭ ﻓﮑﺮ = ﻭ ﺍﺣﻮﺍﻟﻰ ﺍﺳﺖ. = ﺳﺎﻟﮑﺎﻥ ﺍﻳﻦ ﺁﺗﺶ ﺭﺍ ﺧ= ﺎﻣﻮﺵ ﻧﻤﻴﮑﻨﻨﺪ. ﺑﻠ&= #64401;ﻪ ﺗﻮﺟﻴﻪ ﺑﻴﻚ ﻧ&= #65240;ﻄﻪ ﺗﮑﺎﻣﻠﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ،= 05;ه ﺘﻮﺟﻴﻪ ﺷﻌﺎﻉ &= #65247;ﻴﺰﺭﻯ ﻣﻴﺸﻮﺩ.ﺗﺎﺣﺪ&#= 1617; ﺃﮐثر ﺑﻬﺮه گیری ﮐﻨﺪ. ﻭ ﻟ= 5196;ﺍ ﺳﺎﻟﻚ ﺗﺸﺪﻳﺪ &= #65259;ﻴﺠﺎﻧﺎﺕ ﺍﻳﻦ ﺁﺗﺶ ﺭﺍ ﻣ= ﻴﮑﻨﺪ،ﻭ ﺗﻨﺶ ﻭﮐﺸﺶ ﻭﮐ&= #65256;ﺶ ﻣﻬﻢ ﺭﺍ ﺩﺭ ﺍﻧ= ﺴﺎﻥ ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;.ﺣﺘﻰ ﻓﻴﻠﺴﻮﻑ ﺩﻳﮕ&#= 65198;ﻯ، ﻧﻔس ﺭﺍ ﺑﺨﺎﺭ&#= 65165;ﺗﻰ ﮔﻔﺘﻪ ﺍﺳﺖ،ﮐ= 5258; ﺑﻤﺮﺍﺗﺐ ﺑﺪﻥ &= #65251;ﻴﺮﺳﺪ.ﻳﺎ ﻫﻤﺎﻥ ﻓﺮﻣﺎﻧ&#= 65260;ﺎﻯ ﻋﺼﺒﻰ ﻭ ﻫﻮﺭﻣ&= #65262;ﻧﻬﺎﺋﻰ ﮐﻪ ﺧﻮﺩ ﺩﺭ ﺍﺧﺘﻴﺎﺭ = ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ . ﻧﻔس ﺭﺍ ﻣﺎﻫﻴ= ّﺖ ﻭ ﻣﺎﺩﻩ ﺃثیرA= 263; ﻣﻠﮑﻮﺗﻰ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ ﻫﻤﺎﻥ ﻣﺎﺩه ا= 5263; ﮐﻪ ﺑﺼﻮﺭﺕ ﮐﻮ&= #65165;ﻧﺘﻮﻡ ﻭ ﺍﻧﺮﮊﻯ ﺩﺭ ﺍ= ﻣﻮﺍﺝ ﻧﻮﺭﻯ ﺧﻮﺭﺷﻴ&#= 65194; ﻭﺗﻤﺎﻡ ﺳﺘﺎﺭ&#= 64404;ﺎﻥ،ﻣﺪﺍم ﻨﻔﻮﺫ ﻭ ﺟﺰﺋﻰ = ﺍﺯ ﺃﺗﻢ ﻫﺎ ﻣﻴﮕﺮ&= #65193;ﺩ.ﻭﺑﻤﺒﺎﺭﺍ= 5253; ﺩﺍﺋﻢ ﻭﺗﻐﻴﻴ&#= 65198; ﻓﺮﺍﻭﺍﻥ ﺩﺭ ﮐ&= #65268;ﻔﻴّﺖ ﻣﻴﻨﻤﺎﻳﺪ ﺁﻧ&#= 64405;ﺎﻩ ﺳﺎﺧﺘﻤﺎﻥ ﺩﺍ&#= 65191;ﻞ ﺃﺗﻢ ﺗﻐﻴﻴﺮ ﻣ&= #65268;ﮑﻨﺪ،ﻭ ﺗﮑﺎﻣﻞ ﻋﻨﺼﺮ&#= 65263; ﺃﺗﻢ ﺩﺳت ﻤﻴﺪ&#= 65259;ﺪ.ﻭﺑﻤﻮﺍﺯﺍA= 173; ﺁﻥ،ﺍﻣﮑﺎﻧﺎ= 78; ﺠﺪﻳﺪﻯ ﺩﺭﻣﻮﻟﮑﻮﻟﻬ= 5166; ﺑﺮﺍﻯ ﺗﺮﮐﻴب &#= 65194;ﻳﮕﺮی ﻤﻴﺪﻫﺪ. ﻭﺍﻳﻦ = ﺫﺭّﺍﺕ ﺃثیرﻯ ﺧﻮﺩ ﮐA= 248;ّﻰ ﻫﺎﺋﻰ ﻫﺴﺘﻨﺪ&#= 1548;ﮐﻪ ﺫﺭﺍﺕ ﺭﻳﺰﺗﺮ &= #65175;ﺤﺖ ﺃثیرﻯ ﻭ ﺟﺒﺮA= 261;ﺗﻰ ﺍﺯ ﺭﺏّ ﺍﻟﻨﻮ&#= 65225; ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ &= #65227;ﻮﺍﻟﻢ ﺍﻟﻬﻰ،ﮐﻪ ﺣﺘ= 5264; ﻫﻨﻮﺯ ﺑﻨﻈﺮ ﻣ&= #65166;، ﺍﻓﺮﺍﺩ ﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ، ﻫ= 5252;ﭽﻨﺎﻥ ﻓﺮﺳﺘﺎﺩﻩ ﻫﺎ&#= 65163;ﻰ ﺍﺯ ﺍﻣﻮﺍﺝ ﺗﺤ&= #65174; ﺃثیرﻯ ﺑﺮﺍﻯ ﺃﺭﺑﺎ&#= 1576; ﻨﻮﻉ ﭘﺎﺋﻴن ﺘﺮ ﺩﺍ&#= 65197;ﻧﺪ.ﻭﻣﺎ ﺍﻳﻦ ﺗﻔﮑﻴﻜﻬ&#= 65166; ﺭﺍ،ﺑﺮﺍﻯ ﺍﻣ= 4401;ﺎﻥ ﺗﺼﻮﺭ ﻭﺍﻣﮑﺎ&#= 65253; ﺣﺎﻓﻈﻪ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ.ﻭ ﺍﻟّﺎ ﺩﺭ ﺟﻬﺎ&#= 65253; ﻭﺣﺪﺕ ﻭﺟﻮﺩ،= 5261; ﺳﻴّﺎﻟﻪ ﻫﺴﺘ= 5264; ﺩﺍﺋﻢ ﺩﺭ ﺣﺮﮐ&= #65174; ﺳﺮﻳﻊ ﻭﺑﺪﻭﻥ &= #65261;ﻗﻔﻪ،ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺍﻣﮑﺎ&#= 65253; ﺗﺼﻮﺭ ﻭ ﻓﻬﻢ ﺩ= ﺭ ﺳﻄﺢ ﻋﻘﻞ ﺍﻭ ﻧ= ﻤﻴﺪﻫﺪ. ﻭ ﻟﺬﺍ ﻋﺮﻓﺎﻯ = ﺍﻳﺮﺍﻧﻰ، ﺣﺘﻰ ﺑﺮﺍﻯ ﻣﺎ&= #65193;ﻩ ﺟﺒﺮﻭﺗﻰ ﻣؤث= 17;ر ﺩﺭ ﻣﺎﺩﻩ ﻣﻠﮑ&= #65262;ﺗﻰ ﻧﻔس ﻭ ﺳﭙس ﺩﺭ&#= 65169;ﺪﻥ ﺍﻧﺴﺎﻥ،ﺑﺮﺍA= 263; ﻫﺮ ﮐﺎﺭﺵ ﭼﻮﻥ = ﺣﻮﺍس ﻭ ﮐﻠﺎﻡ ﻭ ﻋﻤﻠ= ﻴّﺎﺕ ﺫﻫﻨﻰ ﻭ ﺣﺮﮐﺎ&= #65173; ﺁﻥ،ﺍﺯ (ﻣﺎﺩه عقل ) ﮔﻔته اﻧʋ= 94;.ﮔﺮﭼﻪ ﻋﻘﻞ ﺑﺮﺍﻯ ﻣﺎ = ﺍﺳﺘﻌﺪﺍﺩ ﻭﺗﻮﺍﻥ ﺍﺳﺖ،= 5261;ﻧﻪﻣﺎﻫﻴّﺘﻰ= ;ﻣﺎﺩﻯ. ﺩﺭ= ﻫﺮﺣﺎﻝ ﺍﻳﻦ ﺩﺭﺳﺖ ﺍﺳ&= #65174;، ﮐﻪ ﻋﻮﺍﻣﻞ ﺍﻟ&= #65260;ﻰ،ﺑﺮﺍﻯ ﻣﻮﺟﻮﺩ ﺑﺎﻟﻔ&#= 65228;ﻞ ﺑﻮﺩﻥ ﺧﻮﺩ، ﺑ&#= 65166;ﻳﺪ ﻣﺎﻫﻴّﺘﻰ ﻭﺣ= 5176;ﻰ ﺻﻮﺭﺗﻰ ﭼﻮﻥ ﻭ&= #65165;ﺣﺪ ﺃثیرﻯ ﻭ ﺗﺤﺖ = 5155;ثیرﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #64400;ﻪ ﮐﻮﺍﻧﺘﻮﻡ ﺭﺍ &= #65261;ﺍﺣﺪ ﺍﻧﺮﮊﻯ ﻳﺎ ﻭﺍ&= #65187;ﺪ ﺃثیرﻯ ﻣﻴﮕﻮʋ= 63;ﻴﻢ.که ﺒﺼﻮﺭﺕ ﻓﻮﺗﻮ&#= 65253; ﺧﻮﺭﺷﻴﺪ ﺑﻤﺎ &= #65251;ﻴﺮﺳﺪ.ﮐﻪ ﺧﻮﺩ ﺍﺯﺻﺪﻫﺎ &= #65165;ﻣﻮﺍﺝ ﻣﺨﺘﻠﻒ ﻭﻣﻮﺍ&#= 65193; ﻣﺘﻔﺎﻭت ﻤﺎﻫ= 5262;ﻯ ﺩﺭﻳﻚ ﻣﻮﺝ ﻫﺴ&= #65176;ﻨﺪ.ﻭﺣﺘﻰ ﻓﻮﺗﻮن ﻨﻮﺭ، = 5203;ﻨﮕﻴﻦ ﺗﺮﻳﻦ ﻭﺍﺣﺪ ﺍ&= #65267;ﻦ ﺍﻣﻮﺍﺝ &#= 65255;ﻮﺭﻯ ﺍﺳﺖ.ﮐﻪ ﺍﮔﺮ ﺳ= ﻨﮕﻴﻨﺘﺮﺍﺯ ﺍﻳﻦ ﺷﻮﺩ ﮐﻪ ﻫ= ﺴﺖ،ﺍﺯ ﻣﻮﺝ ﺳﻘﻮﻁ ﻣﻴ&= #64401;ﻨﺪ.ﻳﻌﻨﻰ ﺍﺯ ﻋﺎﻟﻢ ﻭﺟﻮ&= #65193;ﻯ ﻣﻠﮑﻮﺗﻰ ﺧﻮﺩ&#= 1548;ﻭﺍﺭﺩ ﻋﺎﻟﻢ ﻧﺎﺳﻮﺗ&#= 65264; ﺷﺪﻩ ﺍﺳﺖ. ﻭ ﺑﺎ= ;ﻟﺄﺧﺮﻩ ﺍﻳﻦ ﺭﺳﻴﺪه ﻫ&#= 65166; ﺭﺍ،ﻓﺮﻣﺎﻧﻬA= 166;ﻯ ﺍﻟﻬﻰ ﻳﺎ ﺗﺪﺑ&= #65268;ﺮﺍﺕ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﮕﻮﺋﻴﻢ.ﮔﺮ= 4380;ﻪ ﻓﺮﻣﺎﻧﻬﺎ ﺑﺎ&#= 65199;ﺩﺭﻭﺣﺪت ﻮﺟﻮﺩﻯ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ ﻭ ﻫﻤﻪ ﻣﺮﺍﺗﺐ = ﻓﺮﻣﺎﻧﻬﺎ،ﺑA= 240;ﺼﺪ ﺗﺤﻘﻖ ﻳﻚ= ; ﻓﺮﻣﺎﻥ ﺍﺻﻠﻰ ﺭﺍﻩ ﺍﻓ&= #65176;ﺎﺩه اﻧﺪ.ﮐﻪ ﺗﻨﻬﺎ &= #65191;ﺪﺍﻭﻧﺪ ﺩﺭ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ،ﻃﺒﻖ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ،ﻳﺎﻫﻤﺎʌ= 53; ﺷﺪﻥ ﻭﺻﻴﺮﻭﺭ&#= 65173; ﺗﮑﺎﻣلی ﺪﺭﺗA= 252;ﺎﻡ ﺍﻧﻮﺍﻉ ﺍﺳﺖ.ﻭ&= #65165;ﻳﻨﻚ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65208;ﺮﻯ ﻣﺎ، ﻭ ﻳﺎ ﺩﺭ ﺍ= ﻧﻮﺍﻉ ﺑﺮﺗﺮ ﺁﻳﻨﺪﻩ &= #65255;ﻴﺎﻣﺪﻩ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65187;ﺘﻰ ﺩﺭﻣﻮﺟﻮﺩﺍﺕ &#= 64344;ﺎﺋﻴﻦ ﺗﺮ ﺣﻴﻮﺍﻧﻰ ﻭ = ﮔﻴﺎﻫﻰ ﻭ ﺟﻤﺎﺩﻯ ﻭ &#= 65175;ﺤﺖ ﺟﻤﺎﺩﻯ ﺍﺟﺮﺍ &= #65251;ﻴﮕﺮﺩﺩ. ﮐﻪ ﻫﺮﻳﻚ ﻭﺍﺣ&= #65194; ﻣﺎﻫﻮی ﺪﺍﺷت= 07; ، ﻭﺗﻐﻴﻴﺮﺍﺕ ﺩ&#= 65165;ﺋﻢ ﺩﺍﺭﻧﺪ.ﺳﻨﮕﻴ&#= 65254; ﺩﺭ ﻣﺎﻫﻴّﺖ ﮐ&#= 65252;ّﻰ،ﻭ ﺳﺒﻚ ﺗﺮﻭﻟﻰ ﭘ&= #65268;ﭽﻴﺪﻩ ﺗﺮ ﺩﺭ ﮐﻴﻔﻴّ&#= 65174; ﻣﻴﮕﺮﺩﻧﺪ.ﻣﺎ &= #64400;ﻪ ﻏﺮﻕ ﻫﺴﺘﻰ ﻫﺴ&= #65176;ﻴﻢ،ﻗﺎﺩﺭ ﺑﺪﺭﻙ ﺁﻥ ﻧﻴﺴ&= #65176;ﻴﻢ.ﻣﮕﺮ ﻓﺮﺿﺎ ﺍﺯ ﻫﺴﺘ&= #65264; ﺧﺎﺭﺝ ﺷﻮﻳﻢ،= 4400;ﻪ ﺍﺯ ﺩﻭﺭ ﺁﻧﺮﺍ = ﺑﺒﻴﻨﻴﻢ.ﺑﻘﻮ&#= 65245; ﮐﺴﻰ ﮐﻪ ﻣﻴﮕﻮ&= #65267;ﺪ،ﻣﺎﻫﻰ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺁ&#= 65167; </spa= n>ﺭﺍ ﺗﺸﺨﻴﺺ A= 169;ﺪﻫﺪ،ﻣﮕﺮ ﻭﻗﺘﻰ ﺍﺯ ﺁﺏ ﺩ= ﺭﺁﻣﺪ. ﮐﻪ ﺁﻧﮕﺎﻩ ﺯﻧ&= #65194;ﻩ ﻧﻴﺴﺖ ﮐﻪ ﺩﺭﻙ = ﮐﻨﺪ.ﻭ ﻳﺎ ﺍﻧﺴﺎﻥ ﺩﺭ = ﺯﻧﺪﮔﻰ ﻏﺮﻕ ﺍﺳﺖ،ﮐﻪ &#= 65239;ﺪﺭ ﻭﺍﻫﻤﻴّﺖ ﺍﻳ= 5254; ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65255;ﻤﻴﺪﺍﻧﺪ.ﻣﮕ= 5198; ﺩﺭ ﺑﺪﻯ ﻭ ﻧﺎﺗ= ﻮﺍﻧﻰ، ﭼﻬﺮﺳﺪ ﺑﺮﺍﻯ &= #64344;س اﺯ ﻣﺮﮒ ﺍﮔﺮ ﺩ&= #65197;ﺳی اﺯ ﮔﺬﺷته گر᥻= 5;ﺘﻪ ﺑﺎﺷﺪ.ﻓﻌﻠﺎ ﺭ&= #65261;ﺡ ﺍﻧﺴﺎﻥ ﻣﺴﺦ ﮔ&= #65166;ﻭﻯ ﺷﻮﺩ ﮐﻪ ﺩﻳﮕﺮ = ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ ﻭ= ﺑﻴﺎﺩ ﺍﻧﺴﺎﻥ ﺑﻮﺩﻥ &= #65191;ﻮﺩ ﺑﻴﻔﺘﺪ. ﻭ ﺍﮔﺮ= ﺑﻴﺎﺩﺁﻭﺭﺩ، ﺁﻧﮕﺎﻩ ﺭﻧﺞ ﺷ&= #65194;ﻳﺪ ﻭ ﭘﺸﻴﻤﺎﻧﻰ ﺟ&= #65260;ﻨّﻤﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪﮐ&#= 65258; ﺍﻳﻨﻚ ﺍﻳﻦ ﺭﻧ&= #65182; ﺭﺍ ﮐﺴﻰ ﻧﺪﺍﺭ&= #65193; . ﻣﻄﺎﺑﻖ ﻧﻈﺮﻳ= ﻪ ﺭﻭﺍﻧﻰ ﻧﻔس ﻭ&#= 65195;ﺍﺕ،ﻭ ﺟﻮﻫﺮ ﺍﺻﻠﻰ ﻭ&= #65183;ﻮﺩ ﺍﻧﺴﺎﻥ،ﻫﻤﺎA= 253; ﻗﺴﻤﺖ ﻋﺎﻟﻰ ﻧ&= #65236;س ﺍﺳﺖ،ﮐﻪ ﺍﻃﺮ= 5165;ف ﺤﻮﺍس ﻗﺮﺍﺭ ﺩ&#= 65165;ﺭﻧﺪ ﮔﻮﺋﻰ ﻋﻘل هستی ﻤﺎ،ﻭ ﮊ᥽= 5;ﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺮ ﺑﺪﻥ&= #1548;ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻧﻔس ﺑﺮ &= #65175;ﻤﺎﻡ ﺑﺪﻥ،ﻭ ﻧﻴﺰ ﻣ&#= 65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭبّ اﻟﻨﻮﻉ ﺑA= 208;ﺮﻯ، ﺑﺮ ﻧﻔﻮس ﺗﻤﺎ&#= 65249; ﺍﻓﺮﺍﺩ ﻭﻫﻤﻪ &= #65219;ﺒﻘﺎت ﻤﺸﮑﻠّﻪ ﻫﺮﻧ= 5236;س ﻭﺭﻭﺍﻧﻰ ﺍﺳﺖ.&= #65261;ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺳ&= #65268;ّﺎﻝ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﻧ&= #65252;ﻴﺘﻮﺍﻥ ﺗﻔﮑﻴﻚ ﻓﺮﺿﻰ &= #65259;ﻢ،ﺍﺯ ﺍﺟﺰﺍﻯ ﺍﻳﻦ ﮐ&= #65246; ﻫﺴﺘﻰ ﻧﻤﻮﺩ.ﻭ = ﺍﮔﺮﺗﻮﺍﻧﺴﺘ= 5258; ﺑﺎﺷﻴﻢ ﻳﻚ ﺗﻮ&= #65183;ﻴﻪ ﻋﻠﻤﻰ، ﺑﺮﺣﺴ= 576; عقل ﻨﺎﻗﺺ ﺑﺸA= 198;ﻯ </spa= n>ﻭﺧﻮﺩ ﻓﺮﻳʋ= 70;ﻰ، ﺍﮐﺘﻔﺎ ﺑﻔﻬﻢ &= #65203;ﻄﺤﻰ ﺍﺯ ﺣﻘﻴﻘﺘﻬﺎ &= #64400;ﺮﺩه اﻳﻢ. ﮐﻪ ﺍﮔﺮ ﺩ= ﺭﺳﺖ ﻫﻢ ﺑﺎﺷﺪ، ﻭﺍ&#= 65239;ﻊ ﺷﻨﺎﺳﻰ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ، ﻭﻧﻪ ﺣﻘ&#= 65268;ﻘﺖ ﺷﻨﺎﺳﻰ. ﻭ ﺗﺎ ﺃ= ;ﺑﺪ ﺍﻣﮑﺎﻥ ﺷﻨﺎﺧ&#= 65174; ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ،ﻭﺁʌ= 67;ﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65169;ﺮﺍﻯ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻭﺗﮑﺎﻣﻞ،ﻭﺩA= 197; ﺗﺠﻠّﻴﺎﺕ ﺑﻰ &#= 65255;ﻬﺎﻳت اﻟﻬﻰ ﻭ ﻋﻘﻠﻬ&#= 65166;ﻯ ﻣﺮﺑﻮﻃﻪ ﺩﺭ ﺍ&= #65255;ﺘﻈﺎﺭ ﻳﻚ ﺭﻭﺣﻰ ﻣﻮﻓ&= #65238;،ﻭﭘﺎﻙ ﺗﺰﮐﻴﻪ ﺷﺪﻩ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﺑﺸﺮﻯ ﺍﺳﺖ. ﮐﺎ= ﺭﻯ ﮐﻪ ﺗﻨﻬﺎ ﺩﺭﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ،ﺑﮑﻤﻚ = 5165;ﻭﻟﻴﺎﻯ ﺍﺭﺳﺎﻟﻰ ﺍﻟﻬ&#= 65264; ﺑﺨﻠﻖ،ﻭ ﺗﺤﺖ &#= 65175;ﺪﺑﻴﺮ ﻣﻄﻠﻖ ﺧﺪﺍﻭﻧ&#= 65194; ﻭﻣﺮﺍتب &#= 1575;ﻭ ﺻﻮﺭت ﻤﻴﮕﻴﺮ= 5193;.ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨﻴﻢ ﮐﻪ ﮐﺎ&= #65197; ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ ﺭﺍ، ﻣﺎ&#= 65255;ﻨﺪ ﺍﻧﺴﺎﻧﻰ ﺑﺰﺭ&#= 64402; ﻧﺪﺍﻧﻴﻢ،ﮐﻪ = 5175;ﻤﺎﻡ ﻃﺒﻴﻌﺖ،ﺁﻧﻬA= 250; ﻧﻪ ﻃﺒﻴﻌﺖ ﺃﺗ&= #65252;ﻰ ﻣﺤﺴﻮس ﻣﺎ،ﺑA= 248;ﮑﻪ ﺑﻰ ﻧﻬﺎﻳﺖ ﻋﻮ&= #65165;ﻟﻢ ﻣﻠﮑﻮﺗﻰ ﻭﺟﺒ&#= 65198;ﻭﺗﻬﺎ ﺗﺎ ﻟﺎﻫﻮﺕ،ﮐ= 5258; ﻫﻤﻪ ﻧﺎﺩﻳﺪﻩ &= #65251;ﺎ ﺍﺳﺖ،ﺗﺼﻮﺭ ﮐ= 5256;ﻴﻢ. ﻭﺑﻬﺘﺮ ﺍﺳت ﻤ&#= 65198;ﺍﺗﺐ ﺍﻟﻬی ﺮﺍ ﻣﻨﺤ&#= 65212;ﺮﺍ ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5165;ﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺸﻨ&#= 65166;ﺳﻴﻢ.که ﭽﮕﻮﻧﻪ ﺧﻮﺩﺭ&#= 65165; ﺑﻬﺮ ﺳﺎﻟﮑﻰ ﻣ&= #65228;ﺮﻓﻰ ﻣﻴﮑﻨﺪ.ﻳﻌﻨﻰ &= #65169;ﺎ ﮐﺪﺍﻡ ﺷﻬﻮﺩ ﻫ&= #65236;ﺘﮕﺎﻧﻪ،ﻭ ﺩﺭ ﮐﺪﺍﻡ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﺟﺒﺮﻭﺗ&#= 65264;. ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺩﻳﺪﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; </spa= n>ﺑﮕﻮﺋﻴﻢ. ﻭ = 5193;ﻳﮕﺮﺍﻥ ﻧﻴﺰ ﻧﺒﺎﻳﺪ ﺍ&= #64400;ﺘﻔﺎ ﺑﺸﻨﻴﺪﻥ ﻭﺧﻮ&#= 65165;ﻧﺪﻥ ﻧﻤﺎﻳﻨﺪ. ﺑﻠﮑ&= #65258; ﺑﺎﻳﺪ ﺗﺠﺮﺑﻪ &= #65207;ﺨﺼﻰ ﮐﻨﻨﺪ،ﮐﻪ ﻟﺎ &#= 65183;ﺮﻡ ﻧﻔس ﻭﺗﺨلیه ʋ= 53;ﻥ ﺍﺯ ﻫﺮ ﺟُﺮﻡ ﻭ = ﮔﻨﺎﻩ ﻭﻓﺴﺎﺩﻯ ﭘﺎﻙ &= #65207;ﻮﺩ. ﻭ ﺗﺤﻠﻴﻪ ﺑﺼﻔ&= #65166;ت اﻟﻬﻰ، ﻭ ﺗﺸﺒ= 617;ﻪ ﺑﺎﺧﻠﺎﻕ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺑﻴﺎﺑﺪ،ﻭ= 5187;ﺘﻰ ﺧﻮﺩ ﺧﺪﺍﺋﻰ ﺷ&= #65262;ﺩ،ﺗﺎ ﻣﺮﺍﺗﺐ ﺧﺪﺍﺋ&#= 65264; ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺑﺒ= ﻴﻨﺪ. ﺳﻰ ﻣﺮﻏﻰ ﮐﻪ ﺩ= ﺭ </spa= n>ﻣﻌﺮﺍﺝ ﺧﻮʋ= 93;،ﺑﺨﺪﺍﻯ ﻣﺮﻏﺎﻥ ﺭﺳﻴﺪ&#= 65255;ﺪ،ﻭﻟﻰ ﺩﻧﺒﺎﻝ ﺧﺪﺍ ﻣ&= #65264; ﮐﺸﺘﻨﺪ.ﮐﻪ ﺑﺎ&= #65255;ﻬﺎ ﮔﻔﺘﻪ ﺷﺪ، ﺷﻤ&#= 65166; ﺧﻮﺩ، ﻫﻤﺎﻥ ﺳ&#= 65264; ﻣﺮﻍ ﻫﺴﺘﻴﺪ،= 4400;ﻪ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #65165;ﻟﻬﻰ ﻣﺮﺑﻮﻃﻪ ﺭﺳﻴ&#= 65194;ه اﻳﺪ.ﭘس ﺨﺪﺍﺭ= 5165; ﺩﺭ ﺩﺭﻭﻥ ﺩﻝ ﻭ= ﺭﻭﺍﻥ،ﻭ ﭘس ﺍﺯ ﺧﻮﺩﺷﻨ&#= 65166;ﺳﻰ ﻭﺍﺻﻠﺎﺡ ﺁﻥ ﺑ&= #65252;ﺮﺯ ﺧﺪﺍ ﺷﻨﺎﺳﻰ ﺩ&= #65197; ﺩﻝ ﻣﻴﺮﺳﻴﻢ.ﮔ&= #65198;ﭼﻪ ﻧﻤﻴﺘﻮﺍﻧﻴﻢ &#= 65175;ﻮﺟﻴﻬﺎﺕ ﻋﻠﻤﻰ ﻣﺤﺪﻭﺩ&#= 1548;ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻧ&= #65166; ﻣﺤﺪﻭﺩ ﺑﮑﻨﻴ&#= 65250; ﺗﺎ ﺁﻧﻬﺎ ﺭﺍ ﺍ= ﺯ ﻧﻮﻉ ﻳﻘﻴﻦ ﻋﻠ&= #65252;ﻰ ﺑﺴﺎﺯﻳﻢ. ﻧﻔس &= #65261;ﺭﻭﺍﻥ ﮐﻪ ﻧﻔﺨﻪ ﺁﺗﺸ&= #65268;ﻦ ﺍﻃﺮﺍﻑ ﺣﻮﺍس &#= 65251;ﻰ ﮔﻔﺘﻨﺪ، ﻫﻤﺎ= 5253; ﺍﻧﺮﮊﻯ ﺣﻴﺎﺗ&#= 65264; ﻭ ﻫﻤﺎﻥ ﻧﺘﻴﺠ&= #65258; ﺗﻠﺎﺵ ﻭ ﻓﻌﺎﻟ&= #65268;ﺘﻬﺎﻯﻣﺮﺍﺗ= 76; ﻮﺟﻮﺩ ﻣﺎﺩﻳی کلّ ﻫﺴﺘﻰ ﺍﺳA= 174;.که ﺒﺎﻋث اﺣﻮﺍﻝ = 5165;ﻟﻬﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺷﻬﻮ= ﺩﻯ ﻣﻴﺸﻮﺩ. ﻭﻟﺎﺯ&= #65251;ﻪ ﺗﻌﺎﻟﻰ ﺭﻭﺡ ﺑ&= #65208;ﺮﻯ،ﺑﺮﺍی ﺮﺳﻴﺪﻥ ﻧﻮﻉ<sp= an dir=3DLTR> </spa= n>ﻓﻮﻕ ﺑﺸﺮی = 5;ﺳﺖ.ﻭ ﺳﺮﭼﺸﻤﻪ ﺗﻤﺎ&#= 65249; ﺍﻳﻦ ﺁﺗﺸﻬﺎﻯ &= #65251;ﺤﺮﻙ ﻭ ﻫﺪﺍﻳﺖ ﮐﻨﻨ&= #65194;ﻩ ﻭﺟﺎﻥ ﺑﺨﺶ، ک= 607; اﻧﺮﮊﻯ ﺯﻧﺪﮔ= 5264; ﺭﺍ ﺑﺮﺍﻯ ﮐﺴﻰ = ﺗﺄﻣﻴﻦ ﻣﻴﮑﻨﺪ، ﺗﺎ ﺭ&#= 65261;ﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟ&#= 65248;ﻪ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ.&= #65165;ﻧﺴﺎﻥ ﺑﺮﺍﻯ ﺑﺎﻳﺪ ﻏ&= #65196;ﺍ ﺑﺨﻮﺭﺩ ﻳﺎ ﺧﻮ&= #65165;ﺏ ﮐﻨﺪ ﺗﺎ ﺍﺯ ﺳﺮ= ﭼﺸمه اﻟﻬﻰ ﮐﻤﻚ ﺑﮕ&#= 65268;ﺮﺩ. ﻭ ﺟﻠﻮﮔﻴﺮﻯ ﺍ&= #65199;ﺧﻮﺍب اﺑﺪﻯ ﺭﺯق ﺠﺪ= 5267;ﺪﻯ ﺑﺮﺍﻯ ﭼﻨﺪ ﺭﻭ&= #65199; ﻭ ﭼﻨﺪ ﺳﺎﻋﺖ ﺩ= ﻳﮕﺮ ﺍﻣﮑﺎﻥ ﺯﻧﺪﮔ&#= 65264; ﺑﮕﻴﺮﺩ ﮔﻮﺋﻰ &= #65165;ﺗﻮﻣﻴﻠﻰ ﺍﺳﺖ،که ﺪﺭﻫʋ= 98; ﻣﻨﺰﻟﻰ ﺑﺎﻳﺪ ﺳﻮﺧﺖ ﻭ = ﺑﻨﺰﻳﻦ ﮔﻴﺮﻯ ﻧﻤﺎﻳﺪ.&= #65261; ﮐﺴﻰ ﺳﻮﺧﺖ ﺗﻤ&= #65166;ﻡﺭﺍﻩﺭﺍﺑﺎA= 191;ﻮﺩﻧﺪﺍﺭﺩ. <o:p></o:p> = 5191;ﺮﻭﺳﻴﭙﻮس ﻳﻮﻧﺎﻧﻰ ﻧﻔس &#= 65261; ﺭﻭﺍﻥ ﺭﺍ،ﺑﺘ= 5228;ﺪﺍﺩ ﻣﻨﺎﻃﻖ ﻭ ﺍﺟﺰ&= #65165;ﻯ ﺁﻥ ﺗﻘﺴﻴﻢ ﮐﺮ&= #65193;. ﮐﻪ ﻣﺎ ﺍﻳﻦ ﺗﻔ= ﮑﻴﻚ ﻭﻇﺎﻳﻒ ﺭﺍ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺟﻬﺎﻧﻰ ﻣﻰ ﺑﻴ&= #65256;ﻴﻢ.ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻳﺎ ﻓﻌﻠﺎ ﻧﻔس ﺑﺸ&#= 65198;ﻯ ﺩﺭ ﺍﻧﺴﺎﻥ، ﭼ&#= 65256;ﻴﻦ ﺗﺨﺼﻴﺺ ﻭﻇﺎﻳ&#= 65234; ﺩﺍﺭﺩ. ﻭﻟﻰ ﻓﺮ= ﺍﻣﻮﺵ ﻧﮑﻨﻴﻢ ﺩﺭ ﻫﺮ = ﻋﻀﻮ ﺑﺪﻥ،ﻭ ﻫﺮ ﺳﻠ&#= 1617;ﻮﻝ ﺗﻦ،ﻭﺣﺘﻰ ﻫﺮ &#= 65155;ﺗﻢ ﻭﻣﻮﻟﮑﻮﻝ ﺑﺪ&#= 65253; ﺑﺮﺍﻯ ﺧﻮﺩ ﺭﻭ&= #65185; ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﻧﺪ ﮐﻪ ﻣﺸﻐﻮﻝ ﺗﮑ&= #65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﻭ ﻣﺴﺘ&= #65240;ﻞ ﺧﻮﺩﺭﺍ ﺍﺯ ﺗﻦ = ﻣﺎ ﺩﺍﺭﻧﺪ.ﮔﻮﺋﻰ &= #65267;ک اﻧﺴﺎﻥ ﺩﺭﺟﺎ= 605;عه ای ﺭﻭﺡ ﻭ ﺷﺨﺼ&#= 65268;ّﺖ ﻣﺴﺘﻘﻞ ﻭﻭﻇﺎ&#= 65267;ﻒ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ&= #1548; ﻭ ﺟﺎﻣﻌﻪ ﻧﻴﺰ = ﺩﺭ ﮐﻞّ ﺭﻭﺣﻰ ﺑﺮ&#= 65165;ﻯ ﺧﻮﺩﺗﮑﺎﻣﻠﻰ &#= 65251;ﻴﮑﻨﺪ،ﮐﻪ ﻭﻇﺎﻳﻒ ﻭ ﺗﮑﺎ&= #65251;ﻠﺎﺕ ﺟﻤﻌﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﻭﻟﺬﺍ ﺩﺭﺗﺨﺼﻴص ﻮﺗ= 5236;ﮑﻴﻚ ﻭﻇﺎﻳﻒ،ﻭ ﺗﺄ= 579;یر ﻭ ﺗﺄثّر ﺧﺎﺹ = 5191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﭼﻮﻥ ﺗ&= #65156;ثیر ﺭﻭﺡ ﻭ ﺭﻭﺍﻥ ﺩ= ﺭ ﺫﻫﻦ ﻭ ﺟﺴﻢ ﺍﻧ= ﺴﺎﻥ ﻭﻫﺮ ﻣﻮﺟﻮﺩﻯ&#= 1548;ﮐﻪ ﺗﺨﺼﺺ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﻭﻟﻰ ﻗﻄﻌﺎ ﻫﻤﻪ ﺍﻳ&= #65254; ﺍﺭﻭﺍﺡ ﺟﺰﺋﻰ&#= 1548;ﻭ ﻣﺮﺍﺗﺐ ﺗﻔﮑﻴ&#= 64401;ﻰ ﺩﺭ ﻫﺴﺘﻰ ﻭ ﺩﺭ= ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﻭﺣﺘﻰ &= #65193;ﺭ ﺭﻭﺍﻥ،ﻗﺎﺑﻞ = 5175;ﻔﮑﻴﻚ ﻧﻈﺮﻯ،ﻭﻗﺎﺑA= 246; ﺗﻐﻴﻴﺮ ﻭﺗﮑﺎ&#= 65251;ﻞ ﻋﻤﻠﻰ ﺑﺮﺍﻯ ﻣ&= #65166;ﻫﺴﺘﻨﺪ ﮐﻪ ﻫﺮ ﺑﺎﺭ ﻳﻚ= ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺁﮔﺎﻫﻰ ﺍﺯ ﻣﺠ&= #65252;ﻮﻉ ﺍﺟﺰاء ﺭﻳﺰ،ʋ= 93;ﺭ ﺭﻭﺡ ﻭ ﺗﻦ ﻭ ﺻﻮ= ;ﺭﺕ ﻣﺎﻫﻮﻯ ﺁﻧﻬﺎ&#= 65259;مه هستی ﺪﺍﺭﺩ. ﺑA= 198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺏ&= #1617; ﺍﻟﻨﻮﻉ ﻗﺎﺋﻢ &= #65197;ﺍ ﻣﻰ ﮔﻮﺋﻴﻢ ﮐﻪ = ﺭﻭﺡ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺩ= 5197; ﺗﮑﺎﻣﻞ ﻃﺒیع= 40; ﻮﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ ﺧﻮﺩ ﺑ&= #65166;ﻳﺪ ﺑﮑﻤﺎﻝ ﺍﻳﻦ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﻳﺎ ﺍﻟ&= #64405;ﻮﻯ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65165;ﺯ ﻗﺒﻞ ﺑﺮﺳﺪ.ﻭ(ﺍ= ﻳﻦ ﻫﻤﺎﻧﻰ)ﺁﻥ ﺍﻟ&= #64405;ﻮ ﺭﺍ ﺑﻴﺎﺑﺪ،ﻭ &#= 65191;ﻮﺩﺭﺍ ﺩﺭﺁن به (ﻭﺣﺪ= 5173; ﻭﺟﻮﺩ)ﺩﺭﺁﻭﺭ&#= 65193;،ﻭ ﺻَﻤَﺪﻳّﺖ،ﻳ= ;ﺎ ﻫﻤﺎﻥ ﺳﺎﻣﺎﺩ&#= 65263; ﻣﺎﺩﻯ ﻫﻨﺪﻭﺍ&#= 65253;،ﺭﺍ ﺑﻴﺎﺑﺪ. ﺁﻧﮕﺎ&= #1607; ﺪﺭ ﺗﻦ ﻭﺳﺎﻳﺮ = ﺍﻋﻀﺎ ﻣﺘﻔﺎﻭت ﻮﻣﺴ= 5176;ﻘﻞ ﺍﺯ ﻫﻤﭽﻮﻥ ﻗﻠ&= #65168; ﻭ ﮐﻠﻴﻪ ﻭﮐﺒﺪ = ﻭﻏﻴﺮﻩ،ﮐﻠّʌ= 68;ﺘﻰ </spa= n>ﺩﺭ ﺗﻦ ﺩﺍﺭA= 255;ﺪ.ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258;،ﻭ ﮐﻞّ ﻫﺴﺘﻰ ﺃﺯ&#= 65247;ﻰ ﺃﺑﺪﻯ،ﺍﻳﻦ ﺑ= 5198;ﺗﺮﻯ ﻭ ﺗﺤﮑﻢ ﺭﺍ ﺑﺮ= ﺍﺟﺰاء ﻫﺴﺘﻰ ﺩﺍﺭﺩ. که همگاﻥ ﺑﺎﻳ= ;ﺪ ﻫﺪﻑ ﺍﻭﺭﺍ ﺩﺭ = ﺃﺑﺪﻳّﺖ ﻫﺴﺘﻰ ﺗﺄﻣﻴﻦ &= #64400;ﻨﺪ ﻭ ﺑﭙﻴﺶ ﺑﺮﺩ. ﻭ= ;ﻫﺪﻓﻬﺎﻯ ﺟزﺌﻰ ﻭ ﺁﺭﺯﻭ&#= 65259;ﺎﻯ ﻓﺮﺩﻯ ﺍﺟﺰاء= 48;ﻟﺎﺟﺮم ﺪﺭﺧﺪﻣت ﺁن کلّ ﻣﻴﺒﺎﺷﺪ.@= 400;ﻪ ﺗﺮﻙ ﺁﺭﺯﻭﻯ ﺧ&= #65262;ﺩ ﮐﻨﺪ،ﻭ ﺑﺂﺭﺯ= 5261;ﻯ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﮑﻮﺷﺪ، ﺗﺎ ﺧ&#= 65262;ﺩ ﻧﻴﺰ ﺩﺭ ﻣﻘﺎﻡ = ﻭ ﺻﻔﺎﺕ ﻭ ﺍﻣﮑﺎ&= #65255;ﺎﺕ، ﺑﻬﻤﺎﻥ ﻣﻘﺎﻡ &= #65169;ﺎﻟﺎﺗﺮ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ.&= #65261; ﺩﻭﭼﺎﺭ ﻏﻀﺐ ﮐ&= #65246; ﻧﺸﻮﺩ. ﻭ ﺿﻌﻒ ﺍ= ;ﻣﮑﺎﻧﺎﺕ ﻫﺮ ﻋﻀﻮ ﻭﻓﺮﺩ&= #65263; ﺩﺭ ﻫﺴﺘﻰ ، ﺑﺎ&= #65227;ث ﮐﻨﺪﻯ ﻭ ﺗﺤﻘﻖ = ﻫﺪﻑ ﺑﺎﻟﺎﺗﺮ ﮐﻠّ= 5264; ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﭼﺎﺭﻩ ﮐﺎﺭ ﺩﺭﺍﻧﺴﺎ&#= 65253; ﺗﺰﮐﻴﻪ ﻧﻔس ،= 5261; ﺗﺮﻙ ﺩﻳﺮﻭﺯ ﻭ = ﺍﻣﺮﻭﺯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ &= #64400;ﻪ ﺑﻔﺮﺩﺍﻯ</sp= an> &#= 65169;ﻬﺘﺮ ﻭﺑﺎﻟﺎﺗﺮ ﻧﻮ&#= 65227;ﻰ،ﻭ ﺍﻟﻮﻫﻴّﺖ ﻧﺴ= 5170;ﻰ ﺩﺭ ﺻﻔﺎﺕ ﻭ ﻣﻘ= ﺎﻡ ﺍﻟﻬﻰ ﺭﺳﻴﺪ.ﻭ = ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ ﺩﺭﺳ&#= 65248;ﻮﻙ ﺑﺎ ﻭﻟﺎﻳﺖ،ﺑ= 5252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﻗﻮس ﺻﻌﻮﺩ ﻣﻴ&#= 65198;ﺳﻨﺪ،ﮐﻪ ﻫﺮﻳﻚ ﻣﺪ= ﺭﻙ ﺗﻮﻓﻴﻖ ﺩﺭ ﻳﻚ = ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭ ﺷﻬﻮﺩ ﺁﺧﺮ ﻧﻮ&= #65197; ﻗﺎﺋﻢ،ﭘﺎﻳﺎA= 253; ﻣﺄﻣﻮﺭﻳّﺖ ﻭ &#= 65261;ﻇﻴﻔﻪ ﺗﮑﺎﻣﻞ ﺍﻧﺴﺎ&#= 65253;،ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻧﻮ&= #65227;ﻰ ﺑﺸﺮﻯ ﺍﻭ ﺍﺳﺖ.= ﺗﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﭼﮕﻮﻧA= 258; ﻫﻤﻴﻦ ﻣﺮﺍﺗﺐ &= #65169;ﺎﻟﺎﺗﺮ ﻭ ﺍﺭﺑﺎﺏ ﻧﻮﻉ = ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﺩﺭ(ﺍﻳﻦ ﻫﻤ= ﺎﻧﻰ) ﻭﺻﻔﺎﺗﻰ ﻭ ﮐﺴ&= #65168; ﮐﻤﺎﻟﺎﺕ ﺁﻧﻬ&#= 65166; ﻣﻮﻓّﻖ ﺷﻮﺩ، = 5261; ﺧﻮﺩ ﺭﺍ ﺑﺒﺎﻟ&= #65166; ﺑﮑﺸﺪ.ﻭﻣﻌﺮﺍ&#= 65181; ﻭﺍﺳﺮاء ﺭﻭﺣA= 264; ﻭﻭﺟﻮﺩﻯ ﻭ ﻣﻘ&= #65166;ﻣﻰ ﻭ ﻧﻮﻋﻰ ﺧﻮﺩﺭ&= #65165; ﺑﻨﻤﺎﻳﺪ ﺍﻳﻨ&#= 64401;ﻪ ﺍﻧﺴﺎﻥ ﺟﺎﻫﻞ&#= 1548; ﮔﺎﻫﻰ ﻣﺮﮐﺰ ﻫ&= #65204;ﺘﻰ ﻭﺣﻴﺎﺕ &#= 65191;ﻮﺩﺭﺍ ﻗﻠﺐ ﺑﺪﺍﻧﺪ ﻭ = ﻳﺎ ﻣﻐﺰ ﻭ ﻳﺎ ﻏﺪﻩ= ﻫﻴﭙﻮﻓﻴﺰ ﻭﻳﺎ ﺭﻭﺍﻥ، ﺗ&#= 65256;ﻬﺎ ﺩﺭ ﺗﺠﺮﺑﻪ ﺳﻠ&= #65262;ﮐﻰ ﺷﺨﺺ ﺍﺳﺖ،ﮐﻪ &#= 65251;ﻴﺘﻮﺍﻧﺪ ﻧﻘﺶ ﻫﺮﻳﻚ ﺭﺍ = ﺑﺪﺍﻧﺪ،ﺗﺎ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺭﺍ ﮐﺸف کند . ک= 607; عاﻗﺒﺖ ﺩﺭﻧﻮ= 93; ﺒﺸﺮﻯ ﺑﺎﻳﺪ ﭼﻨﺎن ﺒ&#= 64401;ﻨﺪ،ﻭ ﺷﺨﺼﺎ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﺍ ﺩﺭ ﺩﻝ ﺑﻴﺎ= ﺑﺪ. ﻭﻗﺘﻰ ﺫﺍﺕ ﻭﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩﻣﺎ&#= 65253; ﺭﺍ ﭼﻮﻥ ﮐﻤﺎﻝ = ﺭﺏّ ﺍﻟﻨﻮﻉ،ﻭ ﺣﺘ= 5264; </spa= n>ﺧﻮﺩ ﺭﺏّ ﺍʌ= 47;ﻨﻮﻉ ﮐﺮﺩﻩ ﺑﺎﺷﺪ.ﺯ&= #65267;ﺮﺍ ﻭﺟﻮﺩ ﺍﻣﺮﻭﺯ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ،ﻭﺟﻮﺩA= 263; ﺍﻳﺪﺁﻝ ﻭﻣثاA= 247;ﻰ،ﻭﻧﻤﻮﻧﻪ ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ &= #65251;ﻴﺒﺎﺷﻨﺪ، ﻣﻮﺟﻮﺩﺍﺗﻰ ﻣ&#= 65188;ﺪﻭﺩ ﺑﺎ ﺟﺴﻢ ﻭ ﺻﻮﺭ= ﺕ ﻭ ﺍﺳﺘﻘﻠﺎﻝ ﻭ&= #65251;ﺤﺪﻭﺩﻳّﺖ.ﺑA= 166;ﺯ ﺑﺎﻳﺪ ﻣﻔﻬﻮﻡ &= #65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺭﺍ ﺩﺭ ﻧ= ﻈﺮ ﺑﮕﻴﺮﻳﻢ،ﺗﺎ = 5261;ﺍﻗﻌﻴّﺖ ﻓﻌﻠﻰ ﻭ ﺣﻘﻴﻘ&= #65176;ﻬﺎﻯ ﺑﻌﺪﻯ ﺧﻮﺩﻣﺎ&#= 65253; ﺭﺍ ﺩﺭﻳﺎﺑﻴﻢ .= ﺍﻓ= ﻠﺎﻃﻮﻥ ﻋﻤﻠﺎ ﻓﻠﺴﻔﻪ &= #65261;ﺍﻗﻊ ﮔﺮﺍﺋﻰ ﻭﻣﺎﺩ&#= 65263; ﺑﻮﺩﻥ ﺍﺟﺰﺍﻯ &= #65223;ﺎﻫﺮﺍ ﻣﺴﺘﻘﻞ ﻓﺮﺩی &#= 65198;ﺍ،ﺩﺭﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴ&#= 65176;ﻰ ﻭ ﺑﺨﺼﻮﺹ ﺗﻮﺟ&= #65268;ﻪ ﻋﻠﻤﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﻗﺒﻮﻝ ﺩﺍﺭﺩ. ﻭ= ﺍﻣﺮﻭﺯ ﺭﺍ ﺍﻓﻠﺎﻃﻮﻥ&#= 1548;ﺗﺤﺖ ﺗﻌﺒﻴﺮ ﻧﻔﺨﻪ &= #65165;ﻟﻬﻰ ﻣﻰ ﮔﻔﺖ، ﮐﻪ ﻧ&= #65262;ﺭﻯ ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﭼ&= #65208;ﻢ ﻣﻴﮕﻔﺖ، ﮐﻪ ﭼ&#= 65262;ن ﻤﺨﺮﻭﻃﻰ،که ʋ= 98;ﺃس ﺁﻥ ﺩﺭﻣﺮﺩﻣﻚ &= #64380;ﺸم اﺳﺖ،ﺑﻴﺮﻭﻥ A= 251;ﻰ ﺁﻳﺪ.ﺁﻧﮕﺎه ﻤ&#= 65166; ﺍﺷﻴاء ﺮﺍ ﻣﻴ= 5170;ﻴﻨﻴﻢ. ﮔﺮﭼﻪ(ﺍﻣﻮﺍﺝ &= #65255;ﻮﺭﻯ)ﺍﺯ ﺧﺎﺭﺝ ﺑﭽﺸﻢ ﻣ&= #65268;ﺮﺳﻨﺪ.ﻭﻟﻰ ﻇﺎﻫﺮﺍ(ﻧﻮﺭ ﻋ&= #65240;ﻠﻰ)ﻧﻴﺰ ﺍﺯ ﭼﺸﻢ ﺑﻴﺮﻭ&= #65253; ﻣﻴﺂﻳﺪ، ﮐﻪ ﺩ&#= 65197;ﻙ ﻭ ﺗﺄﻣّﻞ ﻭ ﺗﻤ&= #65198;ﮐﺰ ﻧﺎﻇﺮ ﺭﺍ ﺗﺄﻣ&= #65268;ﻦ ﻣﻴﮑﻨﺪ،ﺗﺎ ﺑ= 5236;ﻬﻤﺪ ﭼﻪ ﻣﻰ ﺑﻴﻨﺪ ﺍ= ﺷﻴاء ﺩﺭﻫﺴﺘﻰ ﺩﻳﺪ&#= 65257; ﺷﺪﻧﻰ ﻧﻴﺴﺘﻨ&#= 65194;،ﻭ ﻫﻤﻪ ﻫﺴﺘﻰ ﺩﺭ = ﺗﺎﺭﻳﮑﻰ ﻣﻄﻠق ﻤﻴﺒﺎﺷ= 5194;. ﻭﻟﻰ ﻭﻗﺘﻰ ﻧﻮ&= #65197;ﻯ ﺑﺮ ﺍﺷﻴاء ﺑﺘ= 5166;ﺑﺪ ﻭ ﺍﻧﻌﮑﺎس ﺑﭽ&#= 65208;ﻢ ﺍﻧﺴﺎﻥ ﮐﻨﺪ ﺁ&= #65255;ﮕﺎﻩ ﺍﺷﻴاء ﺩﻳﺪﻩ = 5251;ﻴﺸﻮﻧﺪ ﻭﻫﺮﻳﻚ ﺑﺮﻧﮓ &= #65191;ﻮﺩ.ﺁﻧﮕﺎﻩ ﺧﻮﺩ ﻧﻮﺭ ﻣنع= 705;س ﺷﺪﻩ ﻫﺰﺍﺭﺍﻥ &= #65175;ﻐﻴﻴﺮ ﻣﻴﻴﺎﺑﺪ ﺯﻳﺮ&#= 65165; ﺍﺷﻴاء ﺑﺮﺧﻰ = 5165;ﺯ ﺍﻧﻮﺍﺭ ﺭﺍ ﺟﺬ&= #65167; ﻣﻴﮑﻨﺪ،ﮐﻪ ﺍ= 5255;ﻌﮑﺎﺳﻰ ﻧﺪﺍﺭﻧﺪ ﺗﺎﺑ&#= 64381;ﺸﻢ ﻣﺎ ﺑﺮﺳﻨﺪ،ک= 07; همان را ﺳﻴﺎﻫ= ;ﻰ ﻣﻴﻨﺎﻣﻴﻢ، ﻳ= 5166; ﺑﻰ ﺭﻧﮕﻰ ﻭ ﺑﻰ= ﻧﻮﺭﻯ.ﺑﺨﺼﻮﺹ ﺭﻧﮕﻬﺎﻯ ﻣﺨﺘ&#= 65248;ﻒ ﻧﺘﻴﺠﻪ ﺭﺳﻴﺪ&#= 65253; ﺑﺎﻧﻮﺍﺭﺯﺍﺋ= 5194; ﮐﻪ ﺟﺬﺏ ﻧﺸﺪﻩ = ﺍﺷﻴاء ﺍﺳﺖ.ﻭ ﻳﺎ ﻧﻮﺭ= ﺑﺸﻴﺌﻰ ﺑﺮﺧﻮﺭﺩ ﮐﺮﺩ&#= 65257;،ﻭ ﻇﺎﻫﺮﺍ ﺭﻧﮓ ﻭ = ﺻﻔﺖ ﺁﻧﺮﺍ ﺑﺮﺍی ﻤ&#= 65166; ﻣﻰ ﻧﻤﺎﻳﺎﻧﺪ.&= #65261; ﻧﻴﺰ ﺗﻐﻴﻴﺮﺍ&#= 65175;ﻰ ﺗﺎ ﺑﭽﺸﻢ ﻣﺎ ﺑ= ﺮﺳﺪ،ﻣﻮﺝ ﻧﻮﺭﻯ ﻫﺰﺍﺭﺍ&#= 65253; ﻣﺎﻫﻴّﺖ ذاتی= ;ﻣﺨﺘﻠﻒ ﺩﺍﺭﺩ ﻭﻫﺮﮐﺪ&#= 65165;ﻡ ﺭﻧﮕﻰ ﺭﺍ ﺑﭽﺸ&= #65250; ﻣﺎ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ.ﻭﻟﻰ ﺣﻮﺍس ﺿﻌﻴﻒ ﻭ&#= 65251;ﺤﺪﻭﺩ ﭼﺸﻢ ﻣﺎ،ﺟﺰ ﻫ&#= 65252;ﺎﻥ ﻫﻔﺖ ﺭﻧﮓ ﻣﻌﺮ&= #65261;ﻑ ﻧﻮﺭ،ﺍﺯ</spa= n> &#= 65203;ﺮﺥ ﺗﺎ ﺑﻨﻔﺶ ﺭﺍ ﻣ= ﻴﺸﻨﺎﺳﺪ. ﻭﻧﻪ ﻣﺎﺩﻭﻥ ﻗ&= #65198;ﻣﺰ ﻭﻳﺎ ﻣﺎﻭﺭﺍﻯ &= #65169;ﻨﻔﺶ.ﮐﻪ ﻫﺮﮔﺰ ﻧﻮﺭ ﻣﺤ&= #65194;ﻭﺩ ﺑﺎﻳﻦ ﭼﻨﺪ ﺭﻧ&= #64403; ﻧﻴﺴﺖ.ﻭﺣﺘﻰ ﺍ&= #65251;ﻮﺍﺟﻰ ﮐﻪ ﺭﻧﮕﻰ ﺑﺮﺍ&= #65263; ﻣﺎ ﻧﺪﺍﺭﻧﺪ.ﭼ&= #65262;ﻥ ﺍﻣﻮﺍﺝ ﺭﺍﺩﻳ&#= 65262;ﺋﻰ ﺩﺭ ﻧﻮﺭ ﺧﻮﺭﺷ&= #65268;ﺪ. ﻭﻫﻨﻮﺯ ﺩﺭﻓﻴ&#= 65200;ﻳﻚ،ﻓﺮﺍﻭﺍ᥽= 3; ﻣﺮﺍﺗب ﺼﻔﺎت = 5252;ﻮﺟﻰ ﻣﻴﺸﻨﺎﺳﻨﺪ، = 5261;ﻳﺎ ﻫﻨﻮﺯ ﻧﺸﻨﺎﺧ&#= 1578;ه اﻧﺪ ﻫﺴﺖ. ﻣﻮﺝ = نوری ﺑﺎ ﺭﻧﮓ ﻣثلا = 5203;ﺒﺰ،ﺧﻮﺩ ﻧﻴﺰ ﻧﻤﻴﺪﺍﻧ&#= 65194; ﮐﻪ ﺳﺒﺰ ﺍﺳﺖ.ﺍ= ﻳﻦ ﺍﻋﺼﺎﺏ ﻣﺎ ﻭﻳ&= #65166; ﺍﻧﻮﺍﺭ ﮔﺮﺩﺍ&#= 65255;ﻴﺪن اﺯ ﺷﻴئ ﺳﺒﺰﺍ= 5203;ﺖ.ﻭﮐﺎﺭ ﭘﻴﭽﻴﺪﻩ ﻭﻧﺎ&#= 65251;ﻔﻬﻮﻡ ﻣﺎ،ﺍﺯ ﺣﻮﺍس = 5261;ﻋﻘﻞ ﻭﺭﻭﺍﻥ، ﭼﻪ ﺭ&#= 65203;ﺪ ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﻧ&= #65260;ﺎﻳﺖ ﮐﻤﺎﻝ ﻭﻣﻨﺒﻊ &= #65259;ﻤﻪ ﺍﻧﻮﺍﺭ،ﺍﻳﻦ = 5175;ﻔﮑﻴﻚ ﻭ ﺗﻮﺟﻴﻬﺎﺕ ﻭ&= #65169;ﺮﺩﺍﺷﺘﻬﺎﻯ ﻣﺨﺘﻠﻒ ﺩﺭ ﻫﺮ = ﻓﺮﺩ ﺭﺍ ﻣﻴﮑﻨﺪ.ﻭ ﻫ= ﻨﻮﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﺮ&= #65165;ﺗﺐ ﺑﺮﺗﺮ ﺩﺭ ﭘﻴﺶ = ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑﻬﻤﺎﻥ ﺍﻧﻮﺍ&#= 65225; ﺑﺎﻳﺪ ﻭ ﮐﻤﺎﻟ&= #65166;ﺕ ﺁﻥ ﺭﺳﻴﺪ، ﺗﺎ &= #65153;ﻧﻬﺎ ﺭﺍ ﺑﺸﻨﺎﺳﻴﻢ.&= #65261;ﻧﻪ ﺍﻣﺮﻭﺯ ﮐﻪ ﺟَ&#= 65256;ﻴن ﺪﺭ ﺭﺣﻢ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﻫﺴﺘﻴﻢ.ﻭﺑﺎﻳ&#= 65194; ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ = ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺑﻨﻤﺎﺋ&#= 65268;ﻢ.ﮐﻪ ﺑﺎﺯﺧﻮﺩ ﺭﺣﻤ&#= 65264; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﺳﺖ.ﻭﻟﺬﺍ ﺑﺮ&= #65193;ﺍﺷﺖ ﻋﻠﻤﻰ ﮔﺬﺷﺘﮕ&#= 65166;ﻥ ﺍﻳﻦ ﺑﻮﺩ،ﮐﻪ &#= 65165;ﺷﻴﺎﺋﻰ ﮐﻪ ﺍﻳﻦ ﻣﺨﺮﻭ&= #65217; ﻧﻮﺭﻯ ﺍﺯ ﭼﺸﻢ = ﺑﻴﺮﻭﻥ ﻣﻴﺂﻳﺪ ﺩﻳﺪﻩ</= span> </spa= n>ﻣﻴﺸﻮﺩ ﮔﻮʋ= 63;ﻰ ﻧﻮﺭ ﺍﻓﮑﻦ ﺩﺳ&= #65176;ﻰ ﺩﺭ ﺗﺎﺭﻳﮑﻰ ﺍ&= #65203;ﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻋﺼ&#= 65166;ﺏ ﭼﺸﻢ ﺍﻧﺴﺎﻥ،= 5169;ﺴﻴﺎﺭ ﻣﺤﺪﻭﺩ ﺑﺮﺍﻯ &= #64380;ﻨﺪ ﻓﺮﮐﺎﻧس ﻧﻮﺭ= 5263; ﺍﺳﺖ.ﻭ ﻗﺒﻞ ﻭ ﺑ= ;ﻌﺪ ﺍﺯ ﺍﻳﻦ ﻓﺮﮐﺎ&= #65255;ﺴﻬﺎ ﺭﺍ ﻓﻌﻠﺎ ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ ﺑﺒﻴﻨﺪ . ﺷﺎﻳﺪ= ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﻣﮑﺎﻧﺎﺕ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺑﻴﺎﺑﺪ.ﮔﺮﭼﻪ &= #65251;ﻴﮕﻮﻳﻨﺪ ﺣﻴﻮﺍﻧﺎﺕ ﺍﻋ&#= 65212;ﺎﺑﻰ ﺩﺍﺭﻧﺪ،ﻭﺍﻣA= 262;ﺭﻯ ﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ<= /span> </spa= n>ﮐﻪ ﺍﻧﺴﺎﻥ A= 255;ﻤﻰ ﺑﻴﻨﺪ.ﺣﺘﻰ ﻣﻴ&= #64405;ﻮﻳﻨﺪ،ﮐﻪ ﮔﺮﮒ ﻫﺎ ﺍﺭﻭﺍ&= #65185; ﺩﺭ ﻓﻀﺎ ﺭﺍ ﻣﻰ= ﺑﻴﻨﻨﺪ،ﮐﻪ گرگها ﻣﻴﺨﻮﺍ= ;ﻫﻨﺪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺪﺭ&= #65255;ﺪ،ﭼﻮﻥ ﻫﻤﻴﺸﻪ ﮔﺮﮔﻬ&#= 65166; ﺳﺮﺑﺂﺳﻤﺎﻥ ﺩ&#= 65165;ﺭﻧﺪ ﻭ ﺻﺪﺍ ﻣﻴﮑﻨﻨ&= #65194;.ﻭﺍﻟﺒﺘﻪ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ&#= 1548;ﺍﻳﻨﮕﻮﻧﻪ ﻧﻈﺮﻳّﺎﺕ ﭼﻘ= 5194;ﺭ ﻭﺍﻗﻌﻴّﺖ ﺩﺍ= 5207;ﺘﻪ ﺑﺎﺷﺪ .ﮐﻪ ﺑﺮﺣ= ﺴﺐ ﻣﻘﺎﻢ ﺗﮑﺎﻣﻠ&#= 65264; ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﻧ&= #65262;ﻋﻰ ﺍﻧﺴﺎﻥ باشد.<o:p>= </o:p> = 5255;ﻔﺨﻪ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ &= #65169;ﻤﺮﺍﺗﺐ ﭘﺎﺋﻴﻦ ﺗﺮ،ﮐ= 5258; ﺍﻧﺮﮊﻯ ﻣﺤﺮﻙ &= #65187;ﻴﺎﺗﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﻣﻮ&= #65183;ﻮﺩﺍت ﺒﺎﺷﺪ،ﻣﺎﻧﻨA= 194; ﻣﻮﺝ ﺩﺭ ﺳﻄﺢ ﺁ= ﺏ ﺍﺳﺖ.ﮐﻪ ﺳﻨﮕﻰ = ﺩﺭﺁﻥ ﺑﻴﻨﺪﺍﺯﻳﻢ ﻭ &= #65193;ﺍﻳﺮه های ﻣﺘّﺤﺪ ﺍʌ= 47;ﻤﺮﮐﺰ ﺍﻓﻘﻰ ﺑﻮﺟﻮﺩ &= #65251;ﻴﺂﻳﺪ. ﺷﺎﻳﺪ ﺍﻣﻮﺍج &#= 65212;ﺪﺍ ﻧﻴﺰ،ﺍﻣﻮﺍﺝ = 5191;ﻮﺩﺭﺍ ﮐﺮﻭﻯ ﻣﺘّﺤﺪ &#= 65165;ﻟﻤﺮﮐﺰ ﺑﺎﺷﺪ.ﭼﻮﻥ ﺍﺯ = ﻫﺮ ﻃﺮﻑ ﺑﺎﺷﻴﻢ ﻣ&= #65264; ﺷﻨﻮﻳﻢ ﺩﺭ ﺳﻄ&= #65186; ﺍﻓﻘﻰ ﻳﺎ ﺳﻄﻮ&= #65185; ﺑﺎﻟﺎﺗﺮﻭﭘﺎ= 5163;ﻴﻦ ﺗﺮ.ﻭﻟﻰ ﺑﺮﺍﻯ = ﺍﻣﻮﺍﺝ ﺭﺍﺩﻳﻮﺋﻰ،ﺟA= 200; ﻫﻤﺎﻥ ﺷﮑﻞ ﺗﻴ&= #65198; ﻭ ﺯﻳﮕﺰﺍﮒ ﻧﺪ&= #65165;ﺭﻳﻢ.ﮐﻪ ﺍﮔﺮﺭﺍﺩﻳﻮﺋ= 5264; ﺩﺭﻳﺎﻓﺖ ﮐﻨﻨ&#= 65194;ﻩ ﺑﺎﺷﺪ،ﺁﻧﮕﺎA= 257; ﻣﻮﺟﻰ ﻣﺴﺘﻘﻴ&#= 65250; ﺍﺯ ﻓﺮﺳﺘﻨﺪﻩ &= #65169;ﺴﻮﻯ ﺍﻳﻦ ﮔﻴﺮﻧﺪﻩ &= #65187;ﺮﮐﺖ ﻣﻴﮑﻨﺪ. ﺍﻳﻨﮑ&= #65258; ﻣﺪﺍﻡ ﺍﻣﻮﺍﺝ &= #65197;ﺍﺩﻳﻮﺋﻰ ﺩﺭ ﻓﻀﺎ ﺑﺎﺷﺪ&= #1548;ﺷﺎﻳﺪ ﺩﺭﺳﺖ ﻧﺒﺎﺷﺪ.&= #65261; ﺍﻳﻦ ﺍﻣﻮﺍﺝ ﺭ&= #65165;ﺩﻳﻮﺋﻰ ﺷﻠﻮﻍ ﺩﺭ ﻓﻀﺎ&= #1548;ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﻧﻴﺰ ﺧﻨثی &#= 65255;ﻤﻰ ﮐﻨﻨﺪ.ﺍﻣﺎ ﻧﻔ&= #65192;ﻪ ﻭﺭﺳﻴﺪﻩ ﻫﺎﻯ &= #65165;ﻟﻬﻰ،ﻭ ﺁﻳﺎﺕ ﻭﻋﻠﺎﺋ&#= 65250;،ﻳﺎﻫﻤﺎﻥ ﺁﻳﺪﻫﺎﻯ ﺍﻟﻬ&#= 65264;،ﮐﻪ ﮔﺎﻫﻰ ﻋﻠﺎﺋﻢ &= #65261; ﮔﺎﻫﻰ ﻣﻌﺠﺰﺍ&#= 65173; ﻳﺎ ﺷﻬﻮﺩﻫﺎﻯ &= #65197;ؤﻳﺎﺋﻰ ﺑﺘﻤﺎﻡ ﻣﻮﺟﻮ&#= 65193;ﺍت ﺨﻮﺍﻧﺪه ﻤﻴﺸ= 5262;ﺩ. ﮐﻪ ﻧﻈﺎﻡ ﺍﻳن اﻣﻮﺍج اﻟﻬﻰ A= 197;ﺍﻧﻤﻴﺪﺍﻧﻴﻢ= ;.ﭼﮕﻮﻧﻪ ﺑﺎﻳﺪ ﺗﺮﺳﻴﻢ &= #65169;ﻌﻠﺎﻣﺘﻰ ﮐﻨﻴﻢ، ﺗﺎ ﺩﺭ&#= 65187;ﺎﻓﻈﻪ ﺧﻮﺩ ﺷﮑﻠﻰ بآ= 606; ﺑﺪﻫﻴﻢ ﻭ ﻧﮕﺎ&= #65257; ﺩﺍﺭﻳﻢ. ﺗﺎ ﺑﺮ= ﺍﻯ ﺗﻔﮑّﺮ ﻭ ﺗﮑﻠ&#= 1617;ﻢ ﺑﺂﻧﻬﺎ ﻣﺮﺍﺟ&#= 65228;ﻪ ﮐﻨﻴﻢ ﻭ ﺗﺒﺪﻳ&= #65246; ﺑﺎﻟﻔﺎﻅ ﻭ ﮐﻠ&= #65252;ﺎﺕ ﻭﺗﻨﺰﻳﻞ ﻣﻨﻄ&#= 65240;ﻰ ﮐﻨﻴﻢ.ﻭ(ﺑﺎﺭ ﻣ= ﻌﻨﻮﻯ)ﺑﺎﻣﻮﺍ&#= 65181; ﺻﻮﺗﻰ ﺧﻮﺩ ﺑﺪ&= #65259;ﻴﻢ ﮔﺮﭼﻪ ﺩﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯ ﻣﻴ&= #65176;ﻮﺍﻧند ﺭﺳﻴﺪه ﺮﺍ ﺗﺒ&#= 65194;ﻳل ﺒﻌﻠﺎﺋم ﺬﻫﻨ= 5264;،ﻭﺳﭙس ﺒﮑُﺪﻫﺎﻯ ﺩﺭ= 5165;ﻣﻮﺍج ﺼﻮﺗﻰ ﺩﺭ ﺁﻭﺭ&= #65193;. که ﺒﮕﻮﺵ ﺩﻳﮕ= 5198;ﺍﻥ ﺷﻨﻴﺪﻩ ﺷﻮﺩ.ﻭ = ﭼﻪ ﻋﻤﻠﻴﺎﺗﻰ ﺑﺮ&#= 65165;ﻯ ﺗﻨﺰﻳﻞ ﺍﻣﻮﺍ&#= 65181; ﻣﻴﻨﻮﻯ ﺑﺎﻣﻮ&#= 65165;ﺝ ﻣﻌﻨﻮﻯ ﻭ ﺫﻫﻨ&= #65264; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;،ﮐﻪ ﺩﺭ ﺣﺎﻓﻈﻪ ﻣﻴ&= #65252;ﺎﻧﺪ ﺗﺎﺑﺎﻣﻮﺍﺝ ﮐ&#= 65248;ﺎﻣﻰ ﺩﺭﺁﻳﺪ.ﻭﺍلا= 17; ﺑﺮﺧﻮﺭﺩ ﺑﺪﺭ ﻭ ﺩﻳﻮﺍﺭ = ﮔﻮﺵ ﻭﻣﻐﺰ،ﺑﺎﺯ ﭘ= 5198;ﺍﮐﻨﺪﻩ ﻭﻣﻌﺪﻭﻡ ﻭ ﺑﻰ = ﺃثر ﻣﻴﺸﻮﺩ.<o:p></o:p> = 5197;ﻭﺍﻗﻴّﻮﻥ ﺑﺮﺍﻯ ﺍﻳﻦ ﺗﻤ&= #1579;یل ﻫﺎ ﺍﻫﻤﻴّﺖ ﺩ&#= 65165;ﺩﻩ،ﻭ ﻋﺮﻓﺎ ﻫﻤﭽﻨﺎ&#= 65253; ﺑﺮﺍﻯ ﺗﻔﻬﻴﻢ &= #65193;ﻳﮕﺮﺍن ﺴﻤﺒﻮﻟﻴک ﻤﻴ= 4405;ﻮﻳﻨﺪ. ﮔﺮﭼﻪ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ بوده ،ﻭ ﺣﺘﻰ ʌ= 55;ﻈﺎﻡ ﻭﻣﻨﻄﻖ ﻣﺎﺩﻯ &= #65255;ﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ، ﻭﻟﻰ ﺩ&#= 65197; ﺍﻧﺴﺎﻥ ﺳﺎﺩﻩ &= #65165;ﻳﻦ ﻧﻈﺎﻡ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ، ﻣﻌﻘﻮﻝ ﺗﺮ ﻭﺣ&= #65176;ﻰ ﻣؤثّرﺗﺮ،ﺍﺯ= ﻧﻈﺎﻣﻬﺎﻯ ﻣﻨﻄﻘﻰ ﻭ ﻋﻠﻤ&= #65264; ﻭﺭﻳﺎﺿﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ ﮔﻮﺋﻰ ﺍﻣﻮﺍﺝ &= #65255;ﻔﺨﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮ&= #65165;ﻯ ﻧﻔس ﻭ ﻣﻐﺰ ﻭ ﺯ= ﺑﺎﻥ،ﻣﺎﻫﻴّʋ= 76;ﻰ ﺣﻴﺎﺗﻰ ﻭﺯﻳﺴ&#= 65176;ﻰ ﺩﺍﺭﺩ ﻭ ﺣﺮﮐﺖ = ﻭ ﺃثر ﺗﮑﺎﻧﻠﻰ = 5191;ﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﻣﺎﻫﻴّﺖ </spa= n>ﺣﻴﺎﺗﻰ ﻭﺯʌ= 67;ﺴﺘﻰ،ﻫﻤﺮﺍﻩ ﺣﺮﮐﺖ ﻭ ﺟﺎﺑﺠ&= #65166;ﺋﻰ ﺷﺒﻴﻪ ﺍﻣﻮﺭ ﻣ&= #65166;ﺩﻯ ﻫﻤﺮﺍﻩ ﺁﻥ ﺧﺎ&= #65211;ﻴّﺖ ﺟﺎﻟﺒﺘﺮﻯ ﻫﺴ&#= 65174;، ﮐﻪ ﺁﻧﺮﺍ ﻋﻤﻞ = ﺷﻨﺎﺧﺘﻦ ﻣﻴﮕﻮﺋﻴﻢ.ﻳﻌ&#= 65256;ﻰ ﺗﻨﻬﺎ ﺑﺮﺧﻮﺭ&#= 65193; ﻣﻮﺝ ﺑﺎﻋﺼﺎﺏ &= #65255;ﻴﺴﺖ.ﺑﻠﮑﻪ ﺗﻐﻴﻴﺮ ﻣﺎﻫﻮ&#= 1740; که ﺍﻋﺼﺎب به ʋ= 98;ﺳﻴﺪهﻫﺎ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺍﻣ&= #65262;ﺭﻯ ﻧﺪﺍﻧﺴﺘﻪ ﺭﺍ &= #65169;ﻌﺪﺍ ﻣﻴﺪﺍﻧﺪ ﻭ ﻧﻔ&= #65260;ﻤﻴﺪﻩ ﻫﺎﻯ ﻗﺒﻠﻰ ﺭﺍ = ﺗﺄﻳﻴﺪ ﻣﻴﮑﻨﺪ.ﻧﻮﻋﻰ(&= #65187;ﻴﺎﺕ ﺍﺩﺭﺍﮐﻰ) ﺑﻤﻮ&= #65183;ﻮﺩ ﺑﻰ ﺧﺒﺮ ﻣﻴﺪﻫ&= #65194;.ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﻣﻠﮑﻮﺗﻰ ﺫﻫﻦ&#= 1548;ﻣﺎ ﺁﻧﺮﺍ (ﺗﮑﺎﻣﻞ = ﻣﻌﻨﻮﻯ) ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺍ= ﮔﺮ ﺍﻳﻦ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻣﻌﻨﻮﻯ ﺑﺤﺪّ &#= 64400;ﻔﺎﻳﺖ ﺍﺯ ﮐﻤﺎﻝ ﻭ ﻭﺿ= ﻮﺡ ﺭﺳﻴﺪ، (ﺗﮑﺎﻣ&#= 65248;ﺎت ﻤﻴﻨﻮﻯ)ﺟﺒﺮﻭ&#= 65175;ﻰ،ﻳﺎ ﺷﻬﻮﺩﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺭﺍ ﻣﻨﺠﺮ ﻣﻴﺸ&= #65262;ﺩ. ﻭﺭﻭﺡ ﻣﻮﺟﻮﺩ &= #65165;ﺯ ﻣﺤﻴﻂ ﺍﻧﺴﺎﻧ&#= 65264; ﻣﺎﺩﻯ،ﺑﻤﺤﻴA= 218; ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﻣ&= #65248;ﺎﺋﻚ ﻣﻠﮑﻮﺗﻰ ﻣﻴﺮ&#= 65203;ﺪ. ﻭ ﻋﺎﻗﺒﺖ ﺧﻮﺩ = ﺭﺍ ﺑﺎﻟﻮﻫﻴّﺖ ﺟ= 5170;ﺮﻭﺗﻰ ﻣﻴﺮﺳﺎﻧﺪ.ﮔﻮ&#= 65163;ﻰ ﮐُﺮﻩ ﺑﺮﻓﻰ ﺍ&#= 65203;ﺖ،ﮐﻪ ﻫﺮﭼﻪ ﺟﻠﻮﺗﺮ &= #65251;ﻴﺮﻭﺩ ﺑﺰﺭﮔﺘﺮ ﻣﻴﺸ&#= 65262;ﺩ.ﻧﻪ ﺩﺭﻣﺎﺩﻩ ﺍﻭل= 740;ه اﻳﻦ ﮔﻮﻟّﻪ ﺑ= 5198;ﻓﻰ،ﮐﻪ ﻗﻄﻌﻪ ﺳﻨﮓ ﺍﺳ&= #65174;.ﺑﻠﮑﻪ ﻃﺒﻘﺎﺗﻰ ﺍﺯ ﺑ&= #65198;ﻑ ﮐﻪ ﺩﺭﺳﻨﮓ ﻧﺒ&= #65262;ﺩﻩ،ﻭ ﺑﺰﺭگی ﺮﺍ ﻧﻪ &#= 65193;ﺭ ﻣﺎﺩﻩ،ﺑﻠﮑﻪ = 5193;ﺭ ﻣﻌﻨﻰ،ﻭ ﺩﺭ ﺟ&#= 65256;ﺒﻪ ﺭﻭﺣﻰ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣل ﺴﻠﻮﮐﻰ ﻭﻣﻴﻨ&#= 65262;ﻯ ﻭﻣﻘﺎﻣﻰ.ﮐﻪ ﻫ&= #65198;ﭼﻪ ﺑﺨﺪﺍ ﻧﺰﺩﻳﮑ&#= 65176;ﺮ ﺷﻮﻳﻢ،ﺑﺎﻳﺪ = 5153;ﻧﺮﺍ ﮐﻤﺘﺮ ﻣﺎﺩﻯ ﻭ = ﺑﻴﺸﺘﺮ ﻣﻌﻨﻮﻯ،ﻭ ﺣﺘ= 5264; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65251;ﻴﻨﻮﻯ ﮔﺮﺩﻳﻢ. ﻭﮔﺮﭼ&= #65258; ﺑﺮﺍﻯ ﻋﻮﺍﻟﻢ &= #65165;ﻟﻬﻰ ﻣﺎﺩﻩ ﺍثیرﻯ A= 261;ﺗﺤﺖ ﺍثیرﻯ،ﺗﺎ ﺷِ= ;ﺒﻪ ﻋَﺪَﻡ ﻟﺎﻫﻮA= 175;ﻰ،ﻭ ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ &= #65235;ﺮﺿﻰ ﻫﺎﻫﻮﺗﻰ ﻓﺮﺽ &= #64400;ﺮﺩﻩ ﺑﺎﺷﻴﻢ. ﻣﺮ= ﺍﺗﺐ ﺍﻟﻬﻰ(ﺍﻟﮕﻮ)ﻫ&= #65204;ﺘﻨﺪ،ﻭﻧﻪ ﻣﻮﺟﻮﺩﻯ ﻣﺎﺩ&#= 65263; ﻭ ﻟﺬﺍ ﻣﻴﺘﻮﺍ&= #65255;ﻴﻢ ﺑﮕﻮﺋﻴﻢ،ﮐﻪ = 5197;ﻭﺍﻥ ﺁﮔﺎﻩ ﻭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻣﺪﺍﻡ ﺩﺭ ﺣﺎﻝ = ﺗﻌﺎﻟﻰ ﻣﻘﺎﻣﻰ ﺍﺳﺖ ﻭ&= #65255;ﻪ ﺗﺮﺍﮐﻢ ﻭﺗﻮﺭ&#= 65249; ﻣﺎﺩﻯ ﺩﺭﻣﻐﺰ.&= #64404;ﺮﭼﻪ ﺍﻳﻦ ﺗﻌﺎﻟﻰ ﻣ&= #64401;ﺎﻧﻰ ﻧﻴﺴﺖ.ﻭ ﻣﺪﺍﻡ = ﺩﺍﻧﺴﺘﻦ ﺑﻴﺸﺘﺮ،ﻭ ﺩﺍ= 5255;ﺎﺋﻰ ﻭ ﺧﺮﺩﻣﻨﺪﻯ ﺑ&= #65268;ﺸﺘﺮ ﻣﻴﻴﺎﺑﺪ.ﺣﺪّ &#= 65155;ﻗﻞ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺗ&= #65236;ﺎﻭﺕ ﺩﺭ ﻭﺟﻮﺩ ﮐﺎﻣ&= #65248;ﺘﺮخویش ﺩﺭ ﻣﻴﺂﻳﺪ.ﮐﻪ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻧﻴﺰ، &#= 65267;ﻚ ﺗﺠﻠّﻰ ﺍﺯ &#= 65165;ﻳﻦ ﺍﺩﺭﺍﻙ ﺩﺭ ﺩﻝ = ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﺍﺳﺖ. ﮔﻮﺋﻰ ﺑﺠ= ﺎﻯ ﺍﻳﻨﮑﻪ ﺭﻭﺣﻰ &= #65169;ﻤﻘﺎﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺮﻭﺩ،ﻭ ﻣﻌﺮ= 5165;ﺝ ﻭ ﺍﺭﺟﻤﻨﺪﻯ ﺑ&= #65268;ﺎﺑﺪ،ﻋﻤﻠﺎ ﺑﺘﻌﺒﻴﺮ ﺩﻳﮕ&#= 65198;ﻯ، ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺩﺭ ﺩﻝ ﻭﺭﻭﺡ ﺷ= ﺨﺺ ﻧﺎﺯﻝ ﻣﻴﺸﻮﺩ. = ﻭ ﺗﻨﺰﻳﻠﻰ ﺍﺯ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺻﻮﺭﺕ ﮔ&= #65198;ﻓﺘﻪ ﺍﺳﺖ،ﮐﻪ ﺩﺭﺷ= 5170;ﻬﺎﻯ ﻗﺪﺭ ﺗﻨﺰﻳﻠﻰ &= #65165;ﺯ ﺭﻭﺡ ﻭﻣﻠﺎﺋﻚ &= #65165;ﺳﺖ. ﺑﺮﺍʌ= 63; ﻧﻔس ﻭﺭﻭﺍﻥ،ﺩﻭ ﻋ= 5252;ﻞ ﺍﺻﻠﻰ ﻭ ﺍﺳﺎﺳ&= #65264; ﮔﻔته اﻧﺪ ﻳﮑA= 264; ﺗﺼﻮﺭ ﻳﺎ ﺍﺯ ﻧ= ﻮ ﺩﺭﺧﻴﺎﻝ ﺧﻮﺩ&#= 1548;ﺍﺯ ﺣﺎﻓﻈﻪ ﻭﺗﺠﺮ&#= 65169;ﻪ ﺍﺣﺴﺎس ﻗﺒلی A= 194;ﺭﺁﻭﺭﺩن که ﺷﺨﺺ ﺣﺎﺿﺮ &#= 65251;ﻴﮑﻨﺪ،ﮐﻪ ﺑﮑﺎﺭﺗﻔﮑّﺮ = 5261;ﺑﺤث ﻭ ﺗﺤﻠﻴﻞ ﺍﺣﺴ&= #65166;ﺳﺎﺕ ﺟﺪﻳﺪ ﻭﺍﺭﺩ ﺷ&= #65194;ﻩ،ﺑﺮﺍﻯ ﻣﻘﺎﻳﺴﻪ ﻭﺁﺷ&#= 65256;ﺎ ﺷﺪﻥ ﺑﮑﺎﺭﮔﻴ&#= 65198;ﺩ. ﻫﻤﻴﺸﻪ ﺫﻫﻦ ﺩ&= #65197;ﻫﺮ ﻓﮑﺮﻯ ﻭﺷﻨﺎﺧ&#= 65176;ﻰ ﺍﺯ ﺻﻔﺮ ﺷﺮﻭﻉ = ﻧﻤﻰ ﮐﻨﺪ، ﻭ ﺍﺯ ﺁﻧ&= #65184;ﺎ ﮐﻪ ﺗﺠﺮﺑﻪ ﻭﺗ&= #65188;ﻠﻴﻠﺎﺕ ﻭﺷﻨﺎﺧﺘﻬﺎﻯ &#= 65239;ﺒﻠﻰ ﮐﺮﺩﻩ ﺷﺮﻭع ﻤ&#= 65268;ﻨﻤﺎﻳﺪ. ﮐﻪ ﺍﻃﻠﺎﻋﺎﺕ &= #65261;ﺗﺠﺮﺑﻪ ﻗﺒﻠﻰ ﺩﺭﺳﺖ ﺑ&= #65166; ﻧﺎﺩﺭﺳﺖ ﻣﺨﻠ&#= 65262;ﻁ ﻫﺴﺘﻨﺪ ﻭﺍﺳﺘ&#= 65256;ﺘﺎﺝ ﻫﺎ ﻧﻴﺰ ﺣﻘﻴﻘ&= #65264; ﻧﻴﺴﺘﻨﺪ.<o:p></o:p> = 5165;ﺣﺴﺎس ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﺎ&= #65197;ﺝ ﺑﺮﺍﻯ ﮐﺴﻰ ﺑﺮ&= #65165;ﻯ ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﻭ = ﻳﺎ ﺑﺮﺍﻯ ﺍﻧﺪﮐﻰ &= #65193;ﻓﻌﺎت که ﺑﺬﻫﻦ ﺍﻭ ﺭ&#= 65203;ﻴﺪﻩ ﺑﺎﺷﺪ.ﻳﺎ ﺑﺮﺩ&= #65165;ﺷﺖ ﮐﺴﻰ ﮐﻪ ﺑᥴ= 6;ﺭﻫﺎ ﻭ ﺑﺎﺭﻫﺎ ﺗﺠﺮ&= #65169;ﻪ ﻭ ﺗﺤﻠﻴﻞ ﻭ ﺁﺷ= ﻨﺎﺋﻰ ﺑﺎ ﺍﺣﺴﺎﺳﺎﺕ &= #65169;ﻴﺸﺘﺮﺍﺯ ﺁﻧﭽﻪ ﮐﻪ ﺟﺪﻳ&= #65194;ﺍ ﺭﺳﻴﺪه اﺳﺖ،ʋ= 69;ﺴﻴﺎﺭ ﻓﺮﻕ ﻣﻴﮑﻨﺪ.ﮔ&= #65198;ﭼﻪ ﺍﻳﻦ ﺗﺼﻮﺭ ﻭﺑ&= #65198;ﺩﺍﺷﺖ ﺍﺯ ﺍﺣﺴﺎﺳﺎﺕ &= #65183;ﺪﻳﺪ ﺭﺳﻴﺪﻩ،ﻭﻳﺎ = 5255;ﺘﻴﺠﻪ ﺁثاﺭ ﮊﻧﺘﻴﻚ = 5197;ﻭﺣﻰ ﺷﺨﺺ ﻭﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﺍﻭ، ﺩﺭﺗﻮﻟﺪ= 5165;ﺕ ﺑﺸﺮﻯ ﭘﻴﺸﻴﻦ&#= 1548;ﻭ ﻳﺎ ﺩﺭ ﺗﺠﺮﺑﻴ&= #65166;ﺕ ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ &= #65251;ﺮﺑﻮﻁ ﺍﺳﺖ. ﺗﻤﺮﻳﻦ ﮐ= ﺮﺩﻩ ﻫﺎ ﺗﻮﺍﻥ ﺑﻴﺸ&= #65176;ﺮ ﺍﺯ ﮐﻢ ﺗﻤﺮﻳﻦ = ﮐﺮﺩه ﻫﺎ ﺩﺍﺭﻧﺪ. ﻭﺳ= ﺎﻟﻚ ﻣﺪﺍﻡ ﺩﺭﺣﺎﻝ &= #65175;ﻤﺮﻳن اﺣﻮﺍﻝ ﻭ ﺍﻓﮑ&#= 65166;ﺭﺟﺪﻳﺪﻯ ﺩﺭ ﺧﻮﺩ ﻣﻴﺒﺎ&= #65207;ﺪ،ﺗﺎ ﻧﺘﻴجه ﺮﺍ ﺩﺭ &#= 65191;ﻮﺩ ﻣَﻠِﮑِﻪ ﻭ ﺳA= 166;ﻳﺒﺮﻧﻴﺘﻴﻚ ﻧﻤﺎﻳﺪ ﻫﻤﺎﻥ &= #64404;ﻮﻧﻬﮑﻪ ﮐﻪ ﺩﺭ ﺑﺮﻧﺎم&#= 1607; ﺮﻳﺰﻯ ﮐﺎﻣﭙﻴ&#= 65262;ﺗﺮﻯ ثاﺑت ﻤﻴﻤﺎﻧʋ= 94;.ﻋﻠّﺖ ﺗﺼﻮﺭ ﻭ ﺗﺠﺪﻳ&= #65194; ﺧﺎﻃﺮﺍﺕ،ﻧﺘA= 268;ﺠﻪ ﺑﺮﺧﻮﺭﺩ ﺷﺨﺺ &= #65169;ﺎ ﺍﺣﺴﺎﺳﺎﺕ ﺟﺪ&#= 65267;ﺪ ﺭﺳﻴﺪﻩ &#= 65165;ﺳﺖ ﻧﮕﺮﺵ ﺷﻨﻮﻧﺪ&#= 65257; ﻭ ﺍﺣﺴﺎس ﮐﻨﻨ&#= 65194;ﻩ ﺍﺯﺁﺭﺷﻴﻮ ﺫﻫ&#= 65254; ﺧﻮﺩ،ﺁﻥ ﻗﺴﻤ= 5176;ﻬﺎﺋﻰ ﺭﺍ ﺑﻴﺮﻭﻥ ﻣﻴ&= #65154;ﻭﺭﺩ،ﮐﻪ ﺭﺍﺑﻄﻪ ﺑﺎ ﺍﺣ&= #65204;ﺎس ﺟﺪﻳﺪ ﺭﺳﻴﺪﻩ &= #65193;ﺍﺭﺩ.ﮐﻪ ﺩﺭ ﺗﺠﺎﺭﺏ ﻭﺗ&= #65228;ﻠﻴﻤﺎﺕ ﻭﻫﺪﺍﻳﺘﻬﺎﻯ &#= 64344;ﻴﺸﻴﻦ ﺩﺍﺷﺘﻪ ﺍﺳﺖ . ﻭﻇﻴﻔ= 5258; ﺩﻳﮕﺮ ﻧﻔس وروان، ﮔ= ﺮﺍﻳﺶ ﻭﺗﻤﺎﻳﻞ ﻭ ﺳﻤ&= #64345;ﺎﺗﻰ ﻣثبت ﻳﺎ ﻣﻨﻔA= 264;، ﻧﺴﺒﺖ ﺑﺎﺣﺴﺎ&#= 65203;ﺎﺕ ﺭﺳﻴﺪه اﺯ ﺧﺎ= 5197;ج اﺳﺖ. ﮐﻪ ﺍﻳﻦ (ﺳ= ;ﻤﭙﺎﺗﻰ) ﭼﻮﻥ ﺑﺮﺧﻰ ﻋﻘ&= #65194;ﻩ ﻣﻨﻔﻰ ﺭﻭﺍﻥ،= 5261; ﻳﺎ ﺗﻌﻠﻴﻢ ﻣث&#= 1576;ت ﺩﺭ ﺭﻭﺍﻥ ﻣﻴﺒ&= #65166;ﺷﺪ.ﮐﻪ ﺍﻧﮕﻴﺰﻩ ﻃﻠﺐ &= #65153;ﻧﺮﺍ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻮ&= #65183;ﻮﺩ ﻣﻴﺂﻭﺭﺩ. ﻭﺍﺯ = ﺍﻣﻮﺭ ﻣﻮﺭﺩ ﺗﻨﻔّﺮ &#= 65193;ﻭﺭﻯ ﻣﻴﺨﻮﺍﻫﺪ،ک = 7; ﺤﺘﻰ ﺑﻴﺎﺩ ﺁﻥ ﻧﻴﺰ = ﻧﺒﺎﺷﺪ. ﺳﺎﻟﻚ ﺑﺎ ﺗﻤﺮ&= #64400;ﺰ ﻋﺒﺎﺩﻯ ﺩﺭ ﻭﺳ&= #65268;ﻠﻪ ﺍﻟﻬﻰ،ﺍﻳﻦ ﺗ= 5252;ﺮﻳﻦ ﻃﺮﺩ ﺍﻣﻮﺭ ﻣﻨ&= #65236;ﻰ،ﻭ ﺗﻘﻮﻳﺖ ﺍﻣﻮﺭ &= #65251;ثبت ﺳﻤﭙﺎﺗﻴﻚ ﺭﺍ &= #65193;ﺭ ﺫﻫﻦ ﻭ ﻓﮑﺮ ﻭﺭ= ﻭﺍﻥ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ &= #65191;ﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﻟ&= #65196;ﺍ ﻋﺸﻖ ﻭﮐﺸﺶ ﻭ ﻋ= ﺎﻃﻔﻪ ﺑﭙﻴﺮ ﺍﻟﻬﻰ،= 5175;ﻨﻬﺎ ﻭﺳﻴله ﻨﺨﺴﺘA= 268;ﻦ ﺳﺎﻟﻚ ﺩﺭﺍﺭﺗ&#= 65170;ﺎﻁ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ، ﮐﻪ ﺑﺎﻋث ﺗﻮﻓ&#= 65268;ﻖ ﻋﻤﻴﻖ ﺗﺮ ﺩﺭ ﺗ= ﺰﮐﻴﻪ ﻧﻔس،ﻭ ﺩﺭ ﮐﺴ= 5168; ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﻭ ﮐﺸﻒ ﺍﻧﻮﺍﺭ = ﺷﻬﻮﺩﻯ ﺍﺳﺖ .ﻭﭼﻮﻥ ﺳﺎ= ﻟﻚ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭﻗﺎﺋﻢ،ﺁﺧʋ= 98;ﻳﻦ ﺷﻬﻮﺩ ﻭﺍﺟب ا= 5247;ﻮﺻﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪ، ﻭ ﺍﺯﻣﺮﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ ﮔﺬﺷﺘﻪ، ﻭﺑﺎ &#= 65207;ﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮش ﺮﺣ&#= 65252;ﺎﻥ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸ&#= 65176;ﻨﮕﺎﻥ ﺑﺨﻠﻖ ﭘﻴﺎﻣﺒ&#= 65198;ﮔﻮﻧﻪ، ﻭ ﻋﻤﻠﺎ ﺩﺭ ﻓﮑ= ﺮ ﻭﺭﻭﺍﻥ ﻭﺭﻭﺡ &= #65169;جهان ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﭘﺎ ﮔﺬﺍﺭﺩﻩ ﺍ&= #65203;ﺖ. ﻭ ﺑﺼﻮﺭت ﺮﻗﻴ&#= 1602;ه هائی ﺳﺎﺩﻩ ﻭ A= 165;ﻭﻟﻴﻪ ﻭﺿﻌﻴﻒ ﺩﺍﺭﺩ. = ﮐﺴﺐ ﻟﺬّﺕ ﺑﺎ ﺩﻓﻊ &= #65255;ﻔﺮﺕ،ﺍﻧﻔﻌʋ= 66;ﻝ ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﺣقّ ﺤﻴﺎﺕ ﻓﺮ= 5193; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺒﺎﺷﺪ ﻭﻟﻰ ﺗﻠﻒ ﮐﻨﻨ&= #65194;ﻩ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ،ﻭ ﻣﺤﺮﻭﻡ ﺷﺪﻥ ﻫ&= #65198;ﭼﻪ ﺑﻴﺸﺘﺮ،ﺍﺯ ﺗ= 5188;ﻘّﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻋﻤﺮ ﺭﺍ ﺗﻠﻒ ﻣ= ﻴﮑﻨﺪ،ﻭ ﻗﻮﺍﻯ ﺑﺪﻧﻰ ﻭ = ﺫﻫﻨﻰ ﻭ ﺭﻭﺍﻧﻰ ﺭﺍ ﺍ= ﺳﺮﺍﻑ ﻣﻴﻨﻤﺎﻳﺪ.ﻣﮕ&#= 65198; ﺑﻌﺪ ﺍﺯ ﺭﺳﻴﺪ&= #65253; ﺑﮑﻤﺎﻝ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ،ﺁﻧﮕﺎه ﺘﻤﺎم کرﺍﻣﺎ= 8; ﺒﺎﻟﻔﻌﻞ ﺑﺎﻗی ﻤﺎﻧﺪﻩ &#= 65207;ﺨص اﻧﺴﺎﻧن کامل= ﻗﺎﺑﻞ ﻣﺼﺮﻑ ﺩﺭ ﻟﺬّ&#= 65173; ﻫﺴﺖ. ﮔﺮﭼﻪ ﺑﺎ= ﺯ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺁﻧﻬﺎ ﺭﺍ ﺻﺮﻑ = ﺗﺄﻣﻴﻦ ثوﺍﺏ و ﺫﺧﻴﺮA= 257; ﺁﺧﺮت هرچه ﺒ᥾= 8;ﺸﺘﺮ ﻣﻴﻨﻤﺎﻳﺪ.ﭼﻮ&#= 65253; ﺧﺪﻣﺎت اﻟﻬی A= 252;ﻴﮑﻨﻨﺪ،ﺗﺎ ﺩﺭﻧﻮﻉ ﻓﻮق ﺒ&#= 65208;ﺮﻯ ﺑﺎﻓﺼﻞ نوعی بالاتر ﺫﺧﻴﺮ= ه ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ،ﺑA= 166;ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎﺕ ﺑﻴ&#= 65208;ﺘﺮی ﺒﺎﺷﻨﺪ.که ﺸﺎ= 5267;ﺪ ﺁﻧﮕﺎﻩ ﺑﺘﻮﺍ&#= 65255;ﻨﺪ ﻭﻇﺎﻳﻒ ﺍﻟﻬﻰ &= #65193;ﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺑﻌﻬﺪﻩ ﺑﮕ&= #65268;ﺮﺩ،ﻭ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ،ﻭ ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ &= #65153;ﻥ ﻧﻮﻉ ﺑﺮﺳﻨﺪ.ک&#= 1607; ﺒﺎﺯ ﺑﺮﺍﻯ ﻧﻮ&= #65225; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧ&= #65262;ع ﻔﻮﻕ ﺑﺸﺮﻯ ﺷﺎ&= #65267;ﺴته ﺸﻮﻧﺪ. ﮐﻪ ﺗﺎ ﺃ= ;ﺑﺪ ﺑﻰ ﺍﻧﺘﻬﺎ،ﺍ= 5267;ﻦ ﺗﮑﺎﻣﻠﺎﺕ ﻭ ﺗ&= #65228;ﺎﻟﻰ ﻫﺎ،ﻭﮐﺴﺐ ﮐﺮ= 5165;ﻣﺎﺕ ﺟﺪﻳﺪ ﺑﺎﻟﻔﻌ&#= 65246;،ﻭ ﺻﺮﻑ ﺁﻧﻬﺎ ﺩﺭ = ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎت ﺒﺎﻟ= 5240;ﻮّﻩ ﺑﮑﺎﺭ ﺑﺮﺩ.ﻭﺩ&= #65197; ﻫﺮ ﻣﺮﺣﻠﻪ ﺧﺪ&= #65165;ﺋﻰ ﺗﺮ ﺩﺭﻭﺟﻮﺩ ﺧ&= #65262;ﻳﺶ ﮔﺮﺩﺩ.ﻭﻧﻪ ﺍﻳ&= #65256;ﮑﻪ ﺑﺨﻮﺍﻫﺪ،ﺩﺭ = 4400;ﻨﺎﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﻨﺸﻴﻨﺪ.ﺑﻠﮑ= 5258; ﺧﻮﺩ ﺍﺯ ﻫﻤﺎﻥ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺩﺭ ﺟﻬﺎ&= #65253;،ﻭﻳﺎ ﺩﺭ ﻋﻮﺍﻟﻢ ﺑﻬ&= #65208;ﺘﻰ ﺟﺒﺮﻭﺗﻰ ﻗﺮﺍ&#= 65197; ﮔﻴﺮﺩ. چون مرغان سیمرغ الهی شده خود میشوند،ﻭ ﻋﺎ&= #65239;ﺒﺖ ﺩﺭ ﺭﺟﻌت هاﻯA= 235;ﻮﻕﺑﺸﺮﻯﻋﺎﻟ= ;ﻰﺗﺮ. ﻧﻘ= ﺶ ﻋﻘﻞ ﺩﺭ ﮐﺎﺭ ﺭ= ﻭﺍﻥ ﻭﺫﻫﻦ،ﻭﻣﻮﺟA= 262;ﺩﻳّﺖ ﮐﻠّﻰ ﺍﻧﺴﺎﻥ= 548; ﮐﺎﺭﺵ ﺭﺍ ﺩﺭﺗ&= #65212;ﻮﺭﺍﺕ ﺻﺤﻴﺤﻰ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ.&= #65165;ﻟﺒﺘﻪ ﺍﻳﻦ ﻋﻤﻞ ﻣﺎﺩ&= #65263; ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭ ﻫﻤﻪ ﻫﺴﺖ.ﻫ= ﺮﭼﻪ ﻣﺤﺘﻮﺍﻯ ﺫﻫﻦ &= #65193;ﺭ ﻣﻄﺎﻟﻌﺎﺕ ﻭ ﺗ&= #65184;ﺮﺑﻴّﺎﺕ ﻭ ﺁﻣﻮﺯﺷﻬﺎﻯ &= #65251;ﺨﺘﻠﻒ،ﻣﻴﺘʌ= 62;ﺍﻧﺪ ﻭﺳﻌت اﻓﻘﻰ ﺑ= 5200;ﺭﮔﺘﺮ ﺑﻴﺎﺑﺪ. ﺍﻟﺒﺘ&= #65258; ﺗﺼﻮﺭﺍﺕ ﻭﺍﺿ&#= 65186; ﺗﺮﻯ ﺍﺳﺖ،ﻭﻟ= 5264; ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻋﻘ= ﻠﻰ ﻣﺎﺩﻯ ﻭﺑﻬﺮه= 5259;ﺎﻯ ﺁﻥ،ﺗﻨﻬﺎ ﻣﻔ= 5268;ﺪ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﮐﻨﻮﻧﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺧﻄﺮﺍﺕ ﺭﺍ ﺩﻭ&= #65197;ﺗﺮ ﻭﻣﻨﺎﻓﻊ ﺭﺍ ﺑ&= #65204;ﻮﻯ ﺧﻮﺩ ﻧﺰﺩﻳﮑﺘ&#= 65198; </spa= n>ﻧﻤﺎﻳﺪ.ﺩﺭʋ= 87;ﺎﻟﻴکه همه ﺁﻧﻬﺎ ﺩﺭA= 191;ﻄﺮﺍﺕ ﻃﺒﻴﻌت ﻮ ﺟﺎﻣ&#= 65228;ﻪ ﺑﺮﺍﻯ ﺍﻧﺴﺎن &#= 65170;ﺴﻴﺎﺭ ﮐﺎﺭﺳﺎﺯ ﻧﻴﺴ&#= 65174;. ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ &= #65193;ﺭ ﺧﻄﺮ ﺍﺳﺖ،ﮐﻪ &#= 65227;ﻤﻴﻘﺎ ﺗﻔﮑّﺮ ﻣﻴﮑﻨ= 5194;.ﻭ ﺩﺭ ﺭﻓﺎﻩ ﻭ ثر&#= 65261;ﺕ ﻭ ﻣﻘﺎﻣﺎت اﺟ= 5176;ﻤﺎﻋﻰ ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ،ﻭﻫﺮ ﺩﺭﺟﻪ ﺯﻭﺭﻣﻨ&#= 65194;ﻯ ﺍﻧﺴﺎﻥ ﺭﺍ ﺁﺳ&= #1740;ب ﺮﺳﺎﻥ ﻭ ﺣﺘﻰ ﻧ= ﺪﺍﻧﺴﺘﻪ ﺳﺘﻤﮑﺎﺭﻯ ﺑﺪ&#= 65267;ﮕﺮﺍﻥ ﻣﻴﺴﺎﺯﺩ.ﺗﺎ ﺳ&= #65260;ﻢ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﻧ&= #65228;ﻤﺎﺕ ﻃﺒﻴﻌﺖ ﻭ ﺟﺎﻣ&= #65228;ﻪ ﺑﺮﺧﻮﺭﺩﺍﺭ ﮔ&#= 65198;ﺩﻧﺪ.ﮐﻪ ﮔﺎﻫﻰ ﺍﻳﻦ ﺳﺘ&= #65252;ﮑﺎﺭﻯ ﺭﺍ ﻋﻤﺪﻯ ﻭ ﺑﺎ= ﻃﺮﺡ ﻗﺒﻠﻰ،ﻭ ﮐﺎﺭ &#= 65169;ﺮﺩ ﻣﻮﺫﻳﺎﻧﻪ ﻋﻘ&#= 65246; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﺧﻄﺮﺍﺕ ﺟﺪﻳ&= #65194;ﻯ ﺑﺮ ﺿﺪ ﺗﮑﺎﻣﻞ = ﻋﻘﻠﻰ ﻭﺫﻫﻨﻰ، ﺑﺨﺼ= 5262;ﺹ ﺩﺭ ﺩﮔﺮﮔﻮﻧﻰ &= #65259;ﺎﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ،ﮐﻪ ﺑﺮﺍﻯ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻫﺮ ﺷﻬﻮﺩﻯ ﺁﻣ&= #65166;ﺩﻩ ﺗﺮ ﻣﻴﺸﻮﺩ،ﻳ= 5166; ﻫﻤﺎﻥ ﺑﻠﺎﻳﺎ &= #65261; ﻓﺘنه ها ،ﻭﺍ᥽= 1;ﺘﺤﺎﻧﺎﺕ ﭘُﺮ ﻣِﺤﻨﺖ ﺍ= 5247;ﻬﻰ، ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭﭘﻴﻤﺎﻥ،ﻭA= 267;ﺎﺩﺭ ﻋﺰﻟﺘﮕﺎﻩ ﺳﻠ&#= 65262;ﮐﻰ ﺑﺴﺎﻟﻚ ﻫﻢ ﺁﺯ&= #65165;ﺭﻯ ﻧﻤﻴﺮﺳﺎﻧﺪ،A= 261;ﻫﻢ ﺁﺯﺍﺭ ﺩﻳﮕﺮﺍ&#= 65253; ﻓﺘنه ﺠﻮ ﻭﺟﺎ= 607; ﻄﻠﺐ ﺭﺍ ﺗﺤﻤّ&#= 65246; ﻣﻴﮑﻨﺪ ﻭ ﺍﻧﺘ&= #65240;ﺎﻣﻰ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﺭ&= #65235;ﺎﻩ ﻭﺍﻣﮑﺎﻧﺎﺕ ﻭ&#= 65251;ﻨﺎﻓﻊ ﺑﺤقّ ﻴﺎ ﻧﺎﺣ= 5238; ﺑﻴﺸﺘﺮ،ﺟﺴﺘA= 254; ﺭﻓﺎﻩ ﺍﻣﺮﻭﺯ&#= 1548;ﻭﺍلاّ ﻗﻬﻘﺮﺍﻯ ﺭﻭﺍ&#= 65253; ﻭﺁﻳﻨﺪﻩ ﺣﻘﻴ&#= 65198;ﺗﺮ ﻧﻮﻋﻰ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺭﺍ ﺑﺎﻋث ﻤﻴﮕ&#= 65198;ﺩﺩ.ﻟﺬﺍ ﺍﺭﺗﺒﺎﻁ ﺍﻧﺴ&#= 65166;ﻥ ﺩﺭﺟﺴﻢ ﻭﺫﻫﻦ &= #65251;ﺎ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺑﺮﺗﺮ ﻭ ﺁﻳﻨﺪ&= #65257; ﻫﺎﻯ ﻋﻈﻴﻢ ﺗﺮ&= #1548;ﮐﻪ ﺑﺸﮑﻞ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﻭﺭؤﻳﺎﻫﺎ ﻭ ﺷ&#= 65260;ﻮﺩ ﻭ ﺍﺣﻮﺍﻝ ﻣﺮﺑ&= #65262;ﻁ ﮐﻪ ﺑﺴﺎﻟﻚ ﻣﻴ&= #65198;ﺳﺪ.ﺍﺯ ﻃﺮﻳﻖ ﻋﻘﻞ ﺑﺬ&= #65259;ﻦ ﻭﺟﺴﻢ ﻣﻴﺮﺳﺪ&#= 1548;ﮐﻪ ﮔﻔﺘﺎﺭ ﻭﺍﻓﮑ&#= 65166;ﺭ ﻭ ﺭﻓﺘﺎﺭ ﺍﻧﺴ&= #65166;ﻥ ﻧﻴﮑﻮ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭﺩﻳﮕﺮﺍﻥ ﮐﻤﺎﻟﺎت ﺮﻭﺣ= 5264; ﮐﺴی ﺮﺍ ﺗﻨﻬﺎ &= #65193;ﺭﻫﻤین عقل ﻨﺎﻣﺮئی ا= ;ﺳﺖ، ﮐﻪ ﮐﺴﻰ ﺧﻮﺩﺭ&= #65165; ﺩﺭﺭﻓﺘﺎﺭ ﻭﮔ&#= 65236;ﺘﺎﺭ ﻭﮐﺮﺩﺍﺭ ﻧﻴک &#= 65256;ﺸﺎﻥ ﻣﻴﺪﻫﺪ.ﻭﺍلا= 17; ﺧﻮﺩ ﺷﺨص اﻳﻦ ﻋﻘﻞ &#= 65169;ﺮﺗﺮﺍﻟﻬﻰ ﺭﺍ،ﺍﺯ ﻣﺮﺍﺗ= 5168; ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﮔﺮﻓﺘﻪ،که ﺮ= 2;ﻳﺎﻫﺎﻯ عوﺍلم اﻟﻬﻰ ᥷= 7;ﺍ ﺩﺍﺭﺩ. ﻭ ﺧﻮﺩ ﻣ= ;ﻴﻴﺎﺑﺪ ﺗﺎ ﭼﻘﺪﺭ ﻓﺴﺎ&= #65193; ﺩﺭ ﺑﺪ ﺩﻳﻨﻰ ﻗ= ﺸﺮﻯ ﺧﻮﺩ ﮐﺮﺩﻩ،ﻭ= 5267;ﺎ ﺩﺭ ﺳﻠﻮﻙ ﺧﻮﺩ = ﮐﻮﺗﺎﻫی ﺪﺍﺭﺩ. ﺯﻳﺮﺍﻫ&= #65252;ﻴﺸﻪ ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒ&#= 65166;ﻁ </spa= n>ﺍﮔﺮ ﺳﺎﻟﻢ A= 261;ﻣﻨﺎﺳﺐ ﻧﺒﺎﺷﺪ، ﮐﺎﺭ &#= 65165;ﺭﺗﺒﺎﻁ ﺭﺍ ﺩﺭﺳﺖ ﺍﻧﺠ&= #65166;ﻡ ﻧﻤﻴﺪﻫﺪ.ﭼﻪ ﺩ&= #65197; ﺟﺎﻣﻌﻪ،ﻭ ﭼﻪ &#= 65193;ﺭ ﺗﻔﮑّﺮ ﺻﺤﻴﺢ= 548; ﻭﭼﻪ ﺩﺭ ﺍﺭﺗﺒ&= #65166;ﻁ ﻋﺒﺎﺩﻯ ﺑﺎ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﮐﻪ ﺗﻨﻬ&= #65166; ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺳﺖ، ﮐﻪ ﻭﺳﻴ&#= 65248;ﻪ ﺍﺭﺗﺒﺎﻁ ﻧﻴﮑ&#= 65262;ﺋﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺩﻋA= 166;ﺋﻰ ﺑﺪﻭﻥ ﻭﺳﻴﻠﻪ &= #65169;ﺨﺪﺍﻭﻧﺪ ﻭ ﺁﺳﻤﺎﻥ ﻧمی &#= 65198;ﺳﺪ، ﻭ ﺑﺼﻮﺭﺕ ﺩﻋﺎ = ﮐﻨﻨﺪﻩ ﮐﻮﺑﻴﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ.ﮐﻪ ﺩﺭﻭﺍﻗﻊ ﺑﺼﻮ&#= 65197;ﺕ ﻧﻮﻋﻰ ﮐﻨﻮﻧﻰ &= #65165;ﻭﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﺣﻘﻴﺮ&#= 65175;ﺮ،ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﺻﻮﺭﺕ ﺯﺷﺖ ﻭﺩﺭ ﺳﻴﺮ&= #65173; ﺣﻴﻮﺍﻧﻰ ﻣﺴﺦ &= #65169;ﺪﺗﺮﻯ ﻣﻴﺮﺳﺪ ﻭﺑﮑﺎ&#= 65197;ﻣﺎ ﻫﺎﻯ ﺟﻬﻨّﻤﻰ &#= 65183;ﻬﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ &= #64400;ﻪ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ ﺭﺍﻩ = ﺗﮑﺎﻣﻞ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺭ&= #65165; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ&#= 1548;ﺗﺎ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺑﻨﻤﺎﻳﺪ ﻭ&= #65169;ﻘﻮﻝ ﻗﺮﺁﻥ ﺁﻧﮕﺎﻩ &= #64400;ﻪ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ = ﺧﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺑﺨﺖ &= #65153;ﻧﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﻳﻦ ﺧﺎﺹ ﻗﺸﺮﻳﻬﺎ&#= 65263; ﻣﺬﻫﺒﻰ ﺳﻨّﻰ &#= 65267;ﺎ ﺷﻴﻌﻰ ﻭﺑﻬﺮﻧ&#= 65166;ﻡ ﺩﻳﮕﺮ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺁﺧﻮﻧﺪ ﭘﺮ&= #65203;ﺘﻰ ﻫﺮ ﻭﻟﺎﻳﺖ ﻓﻘ&= #65268;ﻪ ﻓﺎﺳﺪﻯ ﺭﺍ، ﺍ&#= 65219;ﺎﻋﺖ ﻭﻣﺤﺒّﺖ ﺩﺍﺷ= 5176;ﻨﺪ.ﺑﻘﻮل ﭙﻴﺎﻣﺒﺮ ﭘس ﺁ&#= 65255;ﻬﺎﺭﺍ ﭘﺮﺳﺘﻴﺪه اﻧA= 194;. ﻭﻫﺮچه ﺒﻴﺸﺘA= 198; ﻋﺒﺎﺩت ﻤﺸﺮﮐ= 5166;ﻧﻪ ﮐﻨﻨﺪ، ﻗﻬﻘﺮ= 5165;ﻯ ﺑﻴﺸﺘﺮ ﺩﺭ ﻧﺴ&= #65190; ﻭﻣﺴﺦ ﺑﺠﻬﺎﻥ &= #64344;س ﺍﺯ ﻣﺮﮒ ﺩﺍﺭﻧ&= #65194;.ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺁﻧﺮ&#= 65165; ﻗﻌﺮ ﺟﻬﻨّﻢ ﻣ&#= 65268;ﺨﻮﺍﻧﺪ. ﻭﺍلاّ ﺑﻰ ﺩﻳA= 256;ﺎﻥ ﻭﻣﺨﺎﻟﻔﺎﻥ ﺧ&#= 65194;ﺍ ﻧﻴﺰ، ﻫﻨﻮﺯ ﺩ&#= 65197; ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ.ﻭﺑﺎ ﻧﺴخه اﻯ ﺑﺸﺮA= 263; ﺑﻬﺘﺮﻯ ﻭﺑﺎ ﻋ&= #65240;ﻠﻬﺎﻯ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ= 5263; ﺑﺠﻬﺎﻥ ﺑﺎﺯ می گرﺩﻧﺪ،ﺗﺎ= ;ﺁﻧﮕﺎﻩ ﻣﺴﺌﻮﻟﻴّت اʌ= 47;ﻬﻰ ﺩﺍﺷته ﺒﺎﺷﻨA= 194;.ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧﺪﺍ ﻭ</= span> &#= 65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﮐﻪ ﺍﺭﺗ&= #65170;ﺎﻁ ﻃﺒﻴﻌﻰ ﺩﺭ ﺟﺴ&= #65250; ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ = ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ،ﺑﺎﺯ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ. ﻗﺸﺮﻳّﻮ&#= 65253; ﻣﺬﻫﺒﻰ ﻣﺸﺮﻙ&#= 1548; ﮔﺮﺍﻳﺶ ﻭﮐﺸﺶ &= #65261; ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65197;ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65255;ﻔس ﺍﻣّﺎﺭﻩ ﻫﻮﺳ= 5198;ﺍﻥ ﺩﺍﺭﻧﺪ.که ﺨﻮ= 5165;ﻫﺎﻥ ﻟﺬت ﺒﺮﺩﻥ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﺩﺭﺟﻬﺎ&#= 65253; ﺩﺍﺭﻧﺪ.ﺣﻖّ ﺁ&#= 65255;ﻬﺎ ﻧﻴﺰﺑﻮﺩه ﻮﺑ= 5260;ﺸت چهارم ﻤﻮﻋﻮﺩ= ;ﺍﻟﻬﻰ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65153;ﻧﻬﺎ ﺑﻮﺩﻩ ﺍﺳﺖ.ﮐﻪ = ﺍﻳﻨﻚ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65260;ﺘﺮﻯ ﻳﺎﻓﺘﻨﺪ.ﻭﻟﻰ &= #65169;ﺠﺎﻯ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ، ﺑA= 166; ﻣﺼﺮﻑ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﺩﺭﺗ&#= 65254; ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ&#= 1548; ﺻﺮﻑ ﻟﺬﺕ ﺣﻴﻮ&= #65165;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺩ= 5197; ﺷﮑﻢ ﻭ ﺍﻃﺮﺍﻑ = ﺷﮑﻢ ﻣﻴﻨﻤﺎﻳﻨﺪ ﺁ&#= 65255;ﮕﺎﻩ ﭘس ﺍﺯ ﻣﺮﮒ، ﺃ&#= 65255;ﺪﮐﻰ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺑ= 5260;ﻤﺎﻥ ﺣﻴﻮﺍﻥ ﻣﻌﺎﺩ&#= 65245; ﺁﻥ ﮐﺮﺍﻣﺎﺕ ﻣ&= #65204;ﺦ ﻣﻴﮕﺮﺩﻧﺪ.ﻭﻟ&#= 65264; ﺑﺎ ﺗﺤﻘﻖ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻘﻮّﻩ، ﻧA= 200;ﺩ ﺳﺎﻟﮑﺎﻥ،ﮐﺮA= 165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺗﻮﻟ&#= 65194; ﺑﺸﺮﻯ ﺑﻬﺘﺮ،= 5261;ﻳﺎ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻓﺮﺷته گونه ﺪ= ;ﺍﺷته ﺒﺎﺷﻨﺪ.ﮐﻪ ﺑﻮ&= #65223;ﺎﻳﻒ ﻓِﻄﺮﻯ ﺁﻥ ﻧﻮ&#= 65225;،ﻭﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ ﺭبّ ﺮﺣ= 5252;ﺎﻥ ﺭﺍ ﺗﻮﺍﻧﺎﺋﻰ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﺗﺎ ﭼﻮ= ﻥ ﺍﻣﺮﻭﺯ ﻗﺸﺮﻯ &= #65259;ﺎ ﻭ ﺑﻰ ﺩﻳﻨﺎﻥ، &= #65251;ﺤﺮﻭﻡ ﺍﺯ ﺷﻬﻮﺩﻫﺎ ﻭ&= #65197;ﺣﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻧﺸﻮﻧﺪ. = ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑﻰ ﺁﺯﺍﺭ ﻏﻴﺮ = ﺳﺎﻟﻚ،ﻭ ﻏﻴﺮ ﻣﻘﻠّﺪ ﺁ&#= 65191;ﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ،ﺗﮑﺎﻣA= 246; ﻃﺒﻴﻌﻰ ﭼﻮﻥ ﺣ&= #65268;ﻮﺍﻧﺎﺕ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﺍﺻﻄﻠﺎﺣﺎ ﻫﺮﺷﺒﻰ ﺭﺍ ﺑﺎ&= #65255;ﺪﺍﺯﻩ ﻳﻚ ﺷﺐ ﺭﻫﺮﻭﻯ = ﺗﮑﺎﻣﻠﻰ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺳ= ﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎ ﺳﺮ&#= 65267;ﻌﺘﺮ،ﻭﺣﺘﻰ ﺗﺎ ﺷﺒﻰ ﺻﺪ ﺳﺎ= ﻟﻪ ﺭﻫﺮﻭﻯ ﻭﺗﮑﺎ&#= 65251;ﻞ ﻣﻴﻴﺎﺑﻨﺪ.ﻭﺗ&#= 65256;ﻬﺎ ﺑﺎ ﻭﺳﻴﻠﻪ ﺍﻟ&= #65260;ﻰ، ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65220;ﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ،= 5251;ﻌﺮﻓﻰ ﺩﺭ ﺭؤﻳﺎ ﻣﻴﮑ&#= 65256;ﺪ.ﻭﻧﺒﺎﻳﺪ ﺑﻬﺮﺁﺧﻮﻧﺪ ﻭ&#= 65203;ﻴّﺪ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﻭ&= #65251;ﻌﺮﻭﻑ ﺑﺰُﻫﺪ ﻣﺮﺍﺟ= 5228;ﻪ ﮐﺮﺩ.ﮐﻪ ﺍﻳﻨﺎ&= #65253; ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍ &= #65259;ﺴﺘﻨﺪ. ﻭﺣﺘﻰ ﺍﮔﺮ ﺍﺗ&= #65236;ﺎﻗﺎ ﺑﻴﻚ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ ﺍﺯ±= 9;۱۳ ﻭﻟﻰ ﺍﻟﻬﻰ ﻣﺮ&= #65165;ﺟﻌﻪ ﺷﺪﻩ ﺑﺎﺷﺪ، ﻣ&#= 65252;ﮑﻦ ﺍﺳﺖ ﻣﻨﺎﺳﺐ ﻋ&= #65240;ﻞ ﻭ ﺳﻠﻴﻘﻪ ﻭﻣﺸ&= #64401;ﻠﺎﺕ ﺭﻭﺍنی ﺸﺨﺺ ﻧ= 5170;ﺎﺷﺪ. ﭼﻮﻥ ﭘﺰﺷﮑﺎﻥ &= #65251;ﺘﺨﺼﺺ،ﮐﻪ ﻫﻤﻪ ʋ= 69;ﻴﻤﺎﺭﻳﻬﺎ ﺭﺍ ﻣﻌﺎﻟﺠﻪ ﻧ&= #65252;ﻴﮑﻨﻨﺪ.ﻭﺍﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺑﻴ&= #65254; ﺧﻮﺩ ﺗﻔﺎﻭﺗﻬ&#= 65166;ﻯ ﺩﺭ ﻧﻴﺮﻭﻫﺎﻯ &= #65175;ﺼﺮّﻑ ﻭ ﺍﻟﻬﺎﻣﺎت ا= 5247;ﻬﻰ ﺩﺍﺭﻧﺪ.ﻭﺑﺎ ﻭ&= #65247;ﻰّ ﺍﻟﻬی ﺰﺭﺩﺷﺘ= 5264; ﻭ ﺑﻨﻰ ﺍﺳﺮﺍﺋ&= #65268;ﻞ،ﺗﺎ ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ &= #65207;ﻬﻮﺩ ﭼﻬﺎﺭﻡ ﻭ ﻳﺎ ﮐ= ﺎﻣﻞ ﻣﺴﻴﺤﻰ ﺗﺎ ﻧﻮ&= #65197; ﻣﺼﻄﻔﻮﻯ، ﻭﺑ= 5166; ﻭﻟﻰّ ﺍﻟﻬﻰ ﻣ&#= 65188;ﻤﺪﻯ،ﺗﺎ ﻧﻮﺭ ﻗﺎﺋﻢ ﻭﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺭﺳﻴﺪ. ﺗﺎ ﻧʌ= 62;ﺑﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ ﺩﺭ²= 1;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺑﺮ&= #65203;ﺪ،ﮐﻪ ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﺭﺍ ﮐﺸﻒ ﻣﻴﮑﻨ&= #65194;. ﻭﮐﺎﻣﻠﺎﻥ ﭘﻴ&#= 65198;ﻭ ﺍﻭ ﻧﻴﺰ ﺑﻌﺮﺵ = ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ.&= #65261;ﺍﻳﻦ ﻣﻬﺪﻯ ﻫﺎﻯ ﻣﻮ&= #65227;ﻮﺩ ﻭﺗﺠﻠّﻴﺎﺕ ﻧ= 5262;ﺭﻯ ﺍﻟﻬﻰ،ﺗﺎ ﺃﺑ= 5194; ﺑﻰ ﻧﻬﺎﻳﺖ ﻫﺴ&= #65176;ﻨﺪ.ﺗﺎ ﻓﺮﺿﺎ ﺑﻨﻮﺭ ﺍ&= #65247;ﺄﻧﻮﺍﺭ ﺭﺏّ ﺍلأﺭﺑﺎ= 6; الله ﺭﺳﻴﺪ. ﻭ ﻓﺮﻣﺎ= ن اﺯلی ﺃﺑﺪﻯ (ﮐ= 5254; ﻓﻴﮑﻮﻥ) ﺑﺮﺍﻯ ﻳﻚ ﺭﻭﺡ ﺍﻧﺠﺎ&= #65249; ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ.&= #65261;ﺍلاّ ﮐﺎﺭﻫﺎﻯ ﺧﺪﺍ&#= 65261;ﻧﺪ، ﺑﺪﻭﻥ ﻫﺪﻑ ﻭ ﻏ= ﺎﻳﺘﻰ ﻧﻴﺴﺖ. ﻭ ﺣﺘﻤﺎ= ﺑﺎﻳﺪ ﺑﺂﻥ ﺭﺳﻴﺪ،ﻭ &#= 65207;ﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﻭﮐ&= #65268;ﻨﻮﻧﻴّﺖ ﻣﻄﻠﻮﺏ ﺍﻟﻬﻰ &= #65197;ﺍ ﺩﺭ ﻫﺮ ﻧﻮﻉ، ق&#= 1591;عا ﺑﺎﻳﺪ ﮐﺴﺐ ﮐﺮ&= #65193;.ﮐﻪ ﺩﺭ ﺑﺸﺮﻳّﺖ ﺭ&#= 65203;ﻴﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭﻫﺮﮔ= 5166;ﻩ ﺭﻭﺡ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﺻﻔﺎﺗﻰ ﻭﻣﻘﺎ&#= 65251;ﻰ ﻭﻋﻘﻠﻰ ﻭ ﮐﺮﺍ&= #65251;ﺎﺕ ﻭ ﺍﻣﮑﺎﻧﺎ&= #65173; ﺍﻟﻬﻰ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﻫ&= #65194; ﻳﺎﻓﺖ ﻭﻟﻰ ﻫﻮ&= #65203;ﻬﺎﻯ ﻧﻔس ﺍﻣّﺎﺭﻩ = 4344;ُﺮﻋﻘﺪﻩ،ﻭﻋ= ﻘﻴﺪﻫﺎﻯ ﺑﺎﻃﻞ،ﻭﮐﻤﺒA= 262;ﺩﻫﺎ ﺩﺭ ﻟﻮﺍﺯﻡ،ﻭ &#= 65165;ﻧﺤﺮﺍﻓﺎﺕ ﺯﺍﺋﺪ ﺑﺎﻋث ﻣ&#= 65268;ﻞ ﺍﻧﺴﺎﻥ ﺑﺼﻔﺎ&#= 65173; ﺣﻴﻮﺍﻧﻰ ﻣﻴﺸ&#= 65262;ﺩ،ﻭ ﺩﻭﺳﺘﺪﺍﺭ ﺯﻧ&#= 65194;ﮔﻰ ﺑﺸﺮﻯ.ﮐﻪ ﭼﺮﻳ&= #65194;ﻥ ﺩﺭﻋﻠﻔﺰﺍﺭ ﻭ&#= 65251;ﺮﺍﺗﻊ ﻭ ﺟﻨﮕﻞ ﻣﻮﻟﺎ = ﺩﺭ ﺟﻬﺎﻥ ﺭﺍ ﺩﻭﺳ&= #65174; ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺳ= ﺎﻟﮑﺎﻥ ﺷﺶ ﻭﻟﺎﻳت اﻟ= 5260;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ، ﻫ&#= 65252;ﻪ ﺍﻳﻦ ﮐﺮﺍﻣﺎﺕ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﺭﺍ&= #1548;ﺑﺎ ﺗﻤﺎﻡ ﻟﺬﺗﻬﺎ&#= 1740; ﺁﻥ،ﻭﺣﺘﻰ ﺟﺎ= 5253; ﺷﻴﺮﻳﻦ ﺧﻮﺩﺭ&#= 65165;،ﺩﺭ ﻳﻚ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﻗﺮﺑﺎﻧﻰ &= #65251;ﻴﮑﻨﻨﺪ.ﺗﺎ ﺑﺠﺎﻧﺎﻥ ﺍﻟﻬ&#= 65264; ﻧﻮﺭ ﻗﺎﺋﻢ ﻭ ﺷ= ﺎﻳﺴﺘﮕﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺮﺳﻨﺪ.ﻭﻓﻄﺮ&#= 65173; ﻭ ﻃﺒﻴﻌﺖ ﻧﻴﮑ&= #65262;ﺋﻰ ﺗﺮ ﻣﻴﻴﺎﺑﻨﺪ. = ﮐﻪ ﻋﺎﻗﻠﺘﺮ ﻭﺑﺎ &= #65165;ﺧﻠﺎﻕ ﻭﻗﺪﺭﺕ ﮔﺬﺷﺖ&#= 1548;ﻭﺻﺒﺮ ﻭ ﻋﺸﻖ ﻭﺭ= ;ﺯﻯ ﺑﻬﻤﻪ ﻫﺴﺘﻰ ﻣ&= #65268;ﺮﺳﻨﺪ.ﻭﻫﺮﮐ= 5166;ﺭﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺧﻮﺩﺭ&#= 65165; ﺍﻧﺤﺮﺍﻑ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ. ﺣﺘﻰ ﺍﮔﺮ ﻋﺒﺎ&= #65193;ﺍﺕ ﻣﺬﻫﺒﻰ ﻭ ﻗﺸﺮ&= #65263; ﺑﺎﺷﺪ. ﭼﻪ ﺳﻨّ&= #65264; ﺑﺎﺷﻨﺪ ﻳﺎ ﺷﻴ&= #65228;ﻰ،ﻭ ﻳﺎ ﺑﻬﺮﻧﺎﻡ ﺩ&= #65267;ﮕﺮ.ﮐﻪ ﻫﻤﻪ ﺍﺩﻳﺎﻥ ﺭ&= #65203;ﻤﻰ ﻭﺗﻤﺎﻡ ﻣﺬﺍﻫ&#= 1576; اﺳﻤﻰ ﻫﻤﮕﻰ ﻣ&#= 65208;ﺮﻙ،ﻭ ﺟﻬﻨﻤﻰ ﺗﺮ ﺍﺯ = ﺑﻰ ﺩﻳﻨﺎﻥ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﺯﻳﺮﺍ(ﺑﺪ ﺩﻳﻦ)= ﻫﺴﺘﻨﺪ.ﻭﻧﻪ ﭼﻮﻥ ﺳﺎﻟﮑﺎﻥ (= ﺑﻬﺪﻳﻦ) ﺑﻮﺩه ﺒﺎﺷﻨﺪ. &= #65261;ﻟﺬﺍ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ&#= 65255;ﻔس اﻣّﺎﺭﻩ ﺭﺍ ﮐ= 5256;ﺘﺮﻝ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ی ﻴﺎ ﺗﻘﻴّﻪ ﻭ ﺍ&= #65187;ﺘﻴﺎﻁ ﮐﺎﺭﻯ ﺩﺍﺭﻧﺪ&#= 1548; ﮐﺎﺭﻯ ﻣﻴﮑﻨﻨ&#= 65194; ﮐﻪ ﮐﺎﺭﻯ ﺧﻮﺩ&= #65203;ﺮﺍﻧﻪ ﻧﮑﺮﺩﻩ ﺑﺎﺷﻨ&#= 65194;. ﻭﺳﺎﻟﮑﺎﻥ ﺑﺎ &= #65261;ﻟﻰّ ﺍﻟﻬﻰ،ﭘس ﺍﺯ = 5175;ﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺩﺭ ﺗ&= #65200;ﮐﻴﻪ ﻫﺎﻯ ﺭﻭﺍﻥ،ﺣ= 5176;ﻰ ﺑﺎ ﮐﻤﺘﺮ ﺍﺯﺩ&= #65257; ﺩﺭﺻﺪ ﺍﺯ ﭘﺎﮐ&= #65204;ﺎﺯﻯ،ﺑﺤﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈ&= #65198; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65251;ﻴﺮﺳﻨﺪ. ﮐﺸﺸﻬﺎﻯ ﻧﻔس &#= 65187;ﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ، ﺑ&#= 65166; ﻧﻴﺮﻧﮕﻬﺎﻯ ﻓ&#= 65198;ﻳﺒﻨﺪﻩ ﻫﻮﺳﻬﺎ، ﺧﻮﺩ &#= 65197;ﺍ ﺑﺼﺎﺣﺐ ﺧﻮﻳﺶ &= #65215;ﺮﻭﺭﺕ ﻭ ﭘُﺮ ﻧﻴﺎﺯ ﻭ&= #65223;ﺎﻫﺮﺍ ﻋﻘﻠﺎﻧﻰ ﻭﻣﻨ&#= 65220;ﻘﻰ ﺑﺨﻮﺩ ﻣﻴﮕﻴﺮ&#= 65193;،ﻭﺑﮑﺎﺭﻫﺎᥴ= 3;ﻰ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ. و ﺩﺭ ﺣﮑﻤﺖ= ﺍﺷﺮﺍﻕ ﻭ ﺳﻠﻮﻙ ﻭ ﻋﺮﻓ= ﺎﻥ،ﺩﻟﺎﺋﻞ ﻓﺮﺍﻭﺍﻧﻰ ﻭﺟ&#= 65262;ﺩ ﺩﺍﺭﺩ،ﮐﻪ ﺍﻋ= 5252;ﺎﻝ ﺟﻬﻨّﻢ ﭘﺮﻭﺭ= 740; هستند.ﻭﺑﺎﺍﻋ= ;ﻤﺎﻝ (ﺑِﻪ ﺷﺪﻥ) ﻭﺑﻬ= ﺸﺘﻰ ﺷﺪﻥ ﮐﺪﺍﻣﻨﺪ. = ﺗﺎ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﭼ&= #65258; ﮐﺸﺶ ﻭﻧﻴﺮﻭﻯ &= #65175;ﺼﻮﺭ ﻭ ﺩﺭﻙ ﺍﻫﻤﻴﺖ = ﺣﻴﺎﺗﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65169;ﺮﺧﻰ ﻧﻴﺰ ﺩﺭ ﻧﻴﻤﻪ = ﺭﺍﻩ ﺳﻠﻮﻙ ﻧﻴﺰ،ﺗ= 5198;ﻙ ﭘﻴﻤﺎﻥ ﻭﺗﺮﻙ &= #65211;ﻠﺎﺕ ﻭﺍﺭﺗﺒﺎﻁ ﻭﺗ&#= 65262;ﺳّﻠﺎﺕ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5251;ﺠﺎﺯﺍﺕ ﺳﺨﺖ ﺗﺮﻯ ﺧﻮﺍ&= #65259;ﻨﺪ ﺩﺍﺷﺖ. ﺯﻳﺮﺍ ﭘ= ﻴﻤﺎﻥ ﺷﮑﻦ ﺍﻟﻬﻰ ﻣﻐ&= #65216;ﻮﺏ ﺗﺮ ﺍﺯ ﻗﺸﺮﻯ ﻣ= ﺬﻫﺒﻰ ﺍﺳﺖ. ﻧﻈ= ﺮﻳﻪ ﻧﻔس ﺩﺭ ﺭﻭﺍﻗ&#= 65268;ّﻮﻥ ﻭ ﻋﺮﻓﺎﻯ ﺑ= ﻌﺪﻯ ﺣﺘﻰ ﺑﺸﮑﻞ ﺍﻓ&= #65248;ﺎﻃﻮﻥ ﻭﻧﻮ ﺍﻓﻠﺎﻃﻮ&#= 65255;ﻴﺎﻥ،ﺑﺸﮑﻞ ﻧﻈﺮﻳﻪ ﻓﻠﺴﻔ&#= 65264; ﻣﺸﺨﺼﻰ ﮔﺮﺩﻳ&#= 65194;ه ﻭ ﺍﻧﺴﺎﻥ ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻣ&#= 65240;ﺎﻡ ﺗﮑﺎﻣلی اﻧﺴʋ= 66;ﻥ، ﻭﺣﺘﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺭﺍ ﺩﺭﻳ&= #65166;ﺑﺪ.ﻭﺧﺪﺍﻭﻧ= 5194; ﻭﻣﺮﺍﺗب اﻭ ﺁ= 4404;ﺎﻩ ﻫﺴﺘﻨﺪ.ﻭﻟﺬﺍ &= #65261;ﻟﻰّ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65259;ﺮﻃﺎﻟﺐ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264;،ﻭ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﻣ&= #65268;ﮑﻨﺪ.ﺍﻭﻟﻴﻦ ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒ&#= 65166;ﻁ ﺳﺎﻟﻚ ﺑﺎ ﺧﺪﺍ&= #65261;ﻧﺪ،ﭘﻴﺮ ﺻﺎﺣﺐ ﻣﻘﺎﻡ ﺣ&= #65204;ﻴﻨﻰ ﺩﺭ ﭘﻨﺞ ﺗﻦ،ﻭ &= #65211;ﺎﺣﺐ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩی ﺘﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﻣﻴﺒﺎﺷﺪ.ﻭﻣﺤ&#= 65252;ﺪﻯ ﺯﻧﺪﻩ،ﻭﺗﻨﻬA= 166; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ،ﻭﻧﻪ ﺑﺮ= 5165;ﻯ ﻋﻤﻮﻡ ﻣﺮﺩﻡ.ﭼ&= #65258; ﺭﺳﺪ ﺑﺮﺍﻯ ﺑﺮ&= #64344;ﺎﺋﻰ ﺣﮑﻮﻣﺖ ﻭ ﻣﮑﺘ&= #65168; ﻭ ﻣﺬﻫﺐ،ﻳﺎ ﻭ&#= 65247;ﺎﻳﺖ ﺳﻴﺎﺳﻰ ﭼﻮﻥ ﻓ&= #65240;ﻬﺎ ﻭ ﺧﻠﻔﺎﻯ ﺍﺳﻠ&= #65166;ﻣﻰ ﮔﺬﺷﺘﻪ. ﻭﻟﻰّ &= #65165;ﻟﻬﻰ ﺍﻣﺎﻡ ﺍﻣ= ;ّﻰ ﻭﺍﻭﻡ ﮐﺮﺩﻩ،= 5261; ﻫﻤﺎﻥ ﺣُﺠّﺖ = 5191;ﺪﺍ ﻭﺁﻳﺖ ﻭﺁﻳﺪﻯ &= #65165;ﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺴﺎ&#= 65247;ﻚ ﺍﺳﺖ.ﻭﻧﻪ ﺁﺧﻮ&= #65255;ﺪﻫﺎﻯ ﻓﺎﺳﺪ،ﮐﻪ ﺑﺮ= 5165;ﻯ ﺍﻳﻦ ﺍﻟﻘﺎب ﺒ&= #65198;ﺳﺮ ﻭﮐلّه هم ﻣﻴ᥸= 0;ﻧﻨﺪ،ﻭﺭﻗﻴﺒ&#= 65166;ﻥ ﺧﻮﺩﺭﺍ ﺑﺪﻧﺎ&#= 65249; ﻭﺍﻣﺮﻳﮑﺎﺋﻰ &#= 65251;ﻴﺨﻮﺍﻧﻨﺪ، ﻭلی ﺨﻮﺩ را ﺍA= 199; ﺩﻳﻦ ﻧﺎﺏ ﻣﺤﻤ&= #65194;ﻯ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ &= #65169;ﺪﺗﺮﻳﻦ ﺩﺷﻤﻦ ﻣﺤﻤﺪ ﻭ&= #65191;ﺪﺍ ﻭﻭﻟﺎﻳﺖ ﺧﺪﺍ &= #65193;ﺭ ﻫﺮﺯﻣﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﻨﺪ. <o:p></o:p> = 5165;ﺻﻄﻠﺎﺣﺎﺕ </spa= n>ﻋﺮﻓﺎﻧﻰ ﺭʋ= 65; ﻧﻴﺰ،ﻣﺬﻫﺒﻰ ﻫﺎﻯ ﻗﺸﺮﻯ ﺗﻔ&= #65248;ﺴُﻒ ﻧﻤﻮﺩﻩ،ﻭﺣﮑA= 252;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ &= #65197;ﺍ، ﺑﺼﻮﺭﺕ ﻣﻔﺎﻫ&#= 65268;ﻢ ﻓﻠﺴﻔﻰ ﺑﺰﺑﺎ&#= 1606; ﻤﺬﻫﺒﻰ ﺩﺭﺁﻭ&#= 65197;ﺩﻩ، ﻭﻟﻰ ﺧﻮﺩ ﻋﻤﻠ&= #65166; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65255;ﻤﻴﭙﺮﺩﺍﺯﻧA= 194;. ﺯﻳﺮﺍ (ﺣﮑﻤﺖ ﻧ= ﻈﺮﻯ) ﮐﺎﺭﺳﺎﺯ ﻧﺠﺎ&#= 65173; ﺭﻭﺡ ﺍﺯ ﮐﺎﺭﻣ&= #65166;ﻫﺎﻯ ﺟﻬﻨّﻤﻰ ﻧﻴﺴ= 5174;.ﻣﮕﺮ(ﺣﮑﻤﺖ ﻋﻤﻠﻰ)ﻳﺎ ﻫﻤﻴ&= #65254; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5153;ﻏﺎﺯ ﺩﺭ ﺗﺴﻠﻴﻢ ﺗﻌ&= #65248;ﻴﻤﻰ ﭘﻴﺮﮐﺎﻣﻞ ﺑﻤ&#= 65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ.ﻭﺍل= 575;ّ ﻫﻴﭻ ﺩﮐّﺎﻥ ﻭ&#= 65193;ﺳﺘﮕﺎﻫﻰ ﺩﺭ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﻧﻴﺴﺖ.ﻭ ﺗﻨﻬﺎ = ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166; ﻭﻟﺎﻳﺖ، ﺑﺮﺍ= 5263; ﻫﻤﮕﺎﻥ ﺩﺭﻫﺎ&#= 65263; ﺁﻥ ﺑﺎﺯ ﺍﺳﺖ.ﺍ= ﮔﺮ ﺻﺎﺩﻕ ﻭﻃﺎﻟﺐ &= #65261;ﻣﺴﺘﻌﺪ ﺑﺎﺷﻨﺪ.ﻭﻟﻮ ﺗ&= #65166;ﻫﺮ ﺩﺭﺟﻪ ﭘﻴﺸﺮﻓ&#= 1578; ﺸﻬﻮﺩﻯ ﺑﻮﺩﻩ &= #65169;ﺎﺷﻨﺪ.ﻭﺑﺪﻳ= 5254; ﻭﺳﻴله ﺴﺎﻟﻚ = 5165;ﺯ ﺣﻴﻮﺍﻧﻴّﺖ ﻓ= 5212;ﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65176;ﻮﺍﻧﺪ.ﺧﻮﺩﺭ= 5165; ﺑﺎﻟﻮﻫﻴّﺖ ﻧ= 5262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺎﻧﺪ. ﻭﺣﺘﻰ ﺩﺭ ﻓﺼﻮ&= #65245; ﺑﺎﻟﺎﺗﺮﻯ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺁﻏﺎﺯ ﻧﻤﺎﻳﺪ، ﮐﻪ ﺑ&#= 65256;ﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﻭ= 5227;ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﻭ ﭼﻬﺎ= ﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﻣ&#= 65248;ﺎﻥ ﻣﺤﻤﺪﻯ،ﻫﻔت هزﺍﺭ ﺳﺎﻝ ﺍﻧ= 5176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺩﺭﻋﺮ&#= 1588; ﺮﺣﻤﺎﻥ ﺩﺍﺭﻧ&#= 65194;. ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻗﺪﺭﺗﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎ&= #65247;ﻔﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﻭﺣﺘﻰ ﻓ&= #65166;ﺻﻠﻪ ﻋﻘﻠﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺎ ﻋﻘﻞ = ﻧﻮﻉ ﺑﺸﺮﻯ،ﺧﻴﻠﻰ = 5169;ﻴﺶ ﺍﺯ ﻓﺎﺻﻠﻪ ﻋﻘ&= #65248;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ = ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤﻮﻧﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺁﻧﺎﻥ ﺗﻨﻬ&= #65166; ﻫﻤﻴﻦ ﮐﺎﻣﻠﺎ&#= 65253; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ،ک= 07; ﺒﺘﺮﺗﻴﺐ ﺑﺎ ﻧﻮﺭ ﻗﺎﺋﻢ&= #1548; ﺁﻧﮕﺎﻩ ﻣﺘﻮﻟ&#= 65194;ﻳﻦ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ &= #64400;ﻪ ﺭﻭﺡ ﻣﺤﻤﺪ ﻭﻋ&= #65248;ﻰّ،ﻧﺨﺴﺘﻴ᥽= 4; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺑ&= #65256;ﺪﮔﻰ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65191;ﻮﺍﻫﻨﺪ ﺑﻮﺩ ﮐﻪ ﺷﺎﻳﺪ = ﺑﻨﻮﺭ ﺭبّ رﺣﻤﺎﻥ ﻧA= 268;ﺰ ﺑﺮﺳﻨﺪ.ﺍﮔﺮ ﺑ&= #65262;ﻇﺎﻳﻒ ﻓﻄﺮﻯ ﻭﺍﻟﻬﻰ &= #65191;ﻮﺩ،ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻭ&#= 65263; ﺑﭙﺮﺩﺍﺯﻧﺪ. ﻣ&= #65260;ﺪﻯ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ ﻭﺍﻭﻟﻴﻦ ﭘﻴﺎ&#= 65251;ﺒﺮ ﺍﻭﻟﻰﺍﻟﻌﺰﻡ &#= 65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ .ﺯﻳﺮﺍﺩﺭ<= /span>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮﮐﺎﺷﻒ نور ﺭﺏّ ﺭﺣﻤʋ= 66;ﻥ ﻣﻴﮕﺮﺩﺩ. <o:p> </o:p> <a name=3DM079>M079</a> </spa= n><o:p></o:p> روح چیست؟<o:p></o:p= > ﺩﺭ= ﻫﺴﺘﻰ ﭼﻴﺰ ﺑﻰ ﺟﺎﻥ ﻭ= ﺑﻰ ﺭﻭﺣﻰ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ.ﻣﻮﺟﻮﺩ= 5165;ﺕ ﺯﻧﺪه اﻯ ﮐﻪ ﻣ&#= 65268;ﺸﻨﺎﺳﻴﻢ، ﻣﺪﺍﻡ ﺗﻮﻟﻴﺪ &= #65251;ثل ﻣﻴﮑﻨﻨﺪ ﻭ ﺍﻋ&= #65252;ﺎﻝ ﻭﻋﻤﻠﻴّﺎﺗﻰ = 5187;ﻴﺎﺗﻰ ﺩﺍﺭﻧﺪ.ﻭ ﻧﻈﺎ&= #65249; صورت ﻧﻮﻋﻰ ﻣʋ= 98;ﺑﻮﻃﻪ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﻨﺪ،ﻭﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ. ﻋ= ;ﻠﻢ </spa= n>ﻣﻴﮕﻮﻳﺪ ﮐʌ= 58; ﺍﻳﻦ ﺣﻴﺎﺕ ﻭﺗﮑﺎﻣ&#= 65246; ﻭﺗﻮﻟﻴﺪ ﻣثل = 5261; ﻋﻤﻠﻴﺎﺕ ﺣﻴﺎ&#= 65175;ﻰ،ﻧﺘﻴﺠﻪ ﮐﺎﺭ ﮊﻧﺘﻴﻚ ﺟ&= #65204;ﻤﺎﻧﻰ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﮊ&= #65255;ﻬﺎﻯ ﺑﻰ ﺷﻤﺎﺭ و ﺍﺳ&= #65268;ﺪﻫﺎﻯ ﺑﻴﺸﻤﺎﺭﺗﺮ ﮔ&#= 65262;ﻧﺎﮔﻮﻥ ﺗﺮﺷّﺢ ﺩﺍﺭﻧ= 5194;. ﮐﻪ ﺩﺭ ﺧﻮﻥ ﺑﻨ= ﻘﺎﻃﻰ ﻣﻴﺮﺳﻨﺪ،ﮐﻪ = 5259;ﻤﺎﻥ ﺻﻔﺎﺕ ﺩﺭ ﻫﺮ ﻗ= ﺴﻤﺖ ﺗﻦ ﺭﺍ،ﺩﺭ ﻭﺿ&#= 65226; ﺧﻮﺩ ﺣﻔﻆ ﮐﻨﺪ.= ﻣثلا ﺭﻧﮓ ﻣﻮ ﻭﭼﺸﻢ = ﻫﻤﻴﺸﻪ ﺩﺭ ﺭﻧﮓ ﺧﻮﺩ ﺑ= ﺎﺷﻨﺪ.ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﮐﺎﺭ ﻳﻚ ﮊ= ﻥ ﻳﺎ ﻓﺮﺿﺎ ﭼﻨﺪ = ﮊﻥ،ﮐﻪ ﺭﻧﮓ ﭼﺸﻢ ﺭﺍ ﺩ= ﺭ ﺳﺮﺍﺳﺮ ﻋﻤﺮ ث&#= 1575;ﺑﺖ ﻧﮕﺎﻩ ﻣﻴﺪﺍﺭ&#= 65193; ﻫﺴﺖ. ﻧﻤﻴﺘﻮﺍ&= #65253; ﺭﻧﮓ ﭼﺸﻢﺭﺍﻋ&#= 65262;ﺽﮐﺮﺩ. ﻣﮕﺮ ﻓﺮﺿﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺩﻭﺭ،ﮐﻪ &#= 65251;ﻬﻨﺪﺳﻰ ﮊﻧﺘﻴﻚ ﺑﺘﻮﺍ&#= 65255;ﺪ ﮊﻧﻬﺎ ﺭﺍ ﺩﺳﺘ&= #64401;ﺎﺭﻯ ﻳﺎ ﺣﺬﻑ ﻧﻤﺎﻳ&= #65194;.ﮐﻪ ﻣثلا ﺭﻧﮓ ﭼﺸA= 250; ﻋﻮﺽ ﺷﻮﺩ،ﻳﺎ &#= 65165;ﺳﺘﻌﺪﺍﺩ ﺑﻴﻤﺎﺭﻯ ﺩﻳﺎ&#= 65169;ﺖ،ﮐﻪ ﻳﻚ ﻧﻘﺺ ﻳﺎ ﻋﻴ= ﺒﻰ ﺩﺭ ﮊﻥ ﻣﺮﺑﻮﻃ&= #65258; ﺍﺳﺖ،ﺑﮑﻠّﻰ A= 219;ﺮﺩ ﮔﺮﺩﺩ.ﻭﻟﻰ ﺍﻳ&= #65254; ﮊﻧﻬﺎ ﺁﻧﻘﺪﺭ &= #65199;ﻳﺎﺩ ﻫﺴﺘﻨﺪ، ﮐﻪ 23<= span lang=3DAR-SA style=3D'mso-bidi-language:FA'> ﺯﻭﺝ ﮐﺮﻭﻣﻮ᥸= 3;ﻮﻡ ﺍﻧﺴﺎﻥ،ﺁﻧﻘA= 194;ﺭ ﮊﻥ ﺩﺭ ﺁﻧﻬﺎ ﻫ= ﺴﺖ،ﮐﻪ ﭼﻮﻥ ﻓﻨﺮ ﺩﺭ ﻫ= ﻢ ﺗﺎﺑﻴﺪﻩ ﻫﺴﺘ&#= 65256;ﺪ.ﻭﺑﻘﻮﻟﻰ ﺍﮔﺮ ﺍﻳﻦ ﮐﺮﻭ&= #65203;ﻮﻣﻬﺎ ﺳﺮﻫﻢ ﺷﻮﻧﺪ ﻭ&= #64400;ﺸﻴﺪﻩ ﮔﺮﺩﻧﺪ،ﺩﻭﺭ = 4400;ﺮﻩ ﺯﻳﻦ ﺭﺍ ﻣﻰ ﺗﻮ= ﺍﻧﺪ ﮐﺸﻴﺪﻩ ﺷﻮﺩ.ﺁ&= #65255;ﻬﻢ ﮊﻧﻬﺎﻯ ﺩﺭ ﺃﻧ&= #65194;کی ﻣﻮﻟﮑﻮﻝ ﺍﺯ<sp= an dir=3DLTR> <= span lang=3DAR-SA>ﭼﻬﺎﺭ ﺍﺳﻴʋ= 94; </spa= n>هسته ای اﻳ= 5254; ﮊﻧﻬﺎ که ﺑﺎ ﻫﺮ ﺭﻭﺣ&#= 65264; ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨ= ﻮﻥ ﺑﺘﺪﺭﻳﺦ ﺑﺎﺗ&#= 64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻭﺑﻮﺳﻴ&#= 65248;ﻪ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ &= #64404;ﺮﻓﺘﻪ،ﻭﺑﺎʌ= 67;ﺪ ﺗﺎ ﺃﺑﺪ ﺍﻳﻦ ﺗ= ﮑﺎﻣﻠﺎﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺩﺍﻣﻪ ﻳﺎﺑﺪ.ﮐﻪ ﺍﺯ ﻟ= ﺤﺎﻅ ﻣﺎﺩﻯ،ﭼﻮﻥ ﺭ= 5261;ﺡ ﻭﻗﺴﻤﺖ ﺍﺻﻠﻰ &= #65261;ﻧﺎﭘﻴﺪﺍﻯ( ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ) ﻫﺴﺘﻨﺪ. ﺍﻳﻦ ﺗ= ﺮﺷّﺤﺎﺕ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ﺗﺤﺖ ﮐﻨﺘﺮﻝ (ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ) ﻧﺎﭘﻴﺪ&= #65165;ﻯ ﻣﺎ،ﮐﻪ ﺍﺻﻞ ﻭ&#= 65183;ﻮﺩ ﺍﻧﺴﺎﻥ ﻫﺴﺘﻨ&#= 65194;،ﺩﺭ ﻏﺪﺩ ﺑﺴﺘﻪ ﺑﺪ&= #65253; ﻭ ﻏﻴﺮﺑﺴﺘﻪ ﺍ&= #1579;ر ﺣﻴﺎﺗﻰ ﻣﻴﮕﺬ&#= 65165;ﺭﻧﺪ.ﻧﻮﺳﺎﺯA= 263; ﺳﻠّﻮﻟﻬﺎﻯ ﻣ= 5204;ﺘﻬﻠﻚ ﺷﺪﻩ،ﻭ ﺑﺨﺼﻮ= 5209; ﻭﻣﻬﻤﺘﺮ ﺣﻔﻆ (= ﻭﺣﺪﺕ ﻭﺟﻮﺩ) ﺍﻧﺴﺎﻥ&= #1548;ﭘس ﺍﺯ ﺗﻐﻴﺮ ﺩﺍﺋ&= #65250; ﻭﺗﻤﺎﻣﻰ ﻗﺴﻤ&#= 65176;ﻬﺎﻯ ﺑﺪﻥ،ﮐﻪ ﺷﺨﺺ &#= 65191;ﻮﺩﺵ ﺭﺍ ﻫﻤﺎﻥ ﺷﺨﺺ = ﻗﺒﻠﻰ ﻣﻴﺪﺍﻧﺪ.ﺩﺭﺣ&#= 65166;ﻟﻴﮑﻪ ﺑﻤﻮﺟﺐ ﺗﺤﻘﻴ&#= 65240;ﺎﺕ ﻋﻠﻤﻰ،ﺑﺪﻥ ﺍ= 5255;ﺴﺎﻥ ﺳﺮﺍﺳﺮ ﻇﺮﻑ ﺷ&= #65212;ﺖ ﺳﺎﻝ ﻋﻤﺮ،ﭘﻨ= 5184;ﺎﻩ ﺑﺎﺭ ﺗﻤﺎﻡ ﻧﻮ&= #65203;ﺎﺯﻯ ﺷﺪه اﻧﺪ.ﮔﺮﭼ= 5258; ﺑﺮﺧﻰ ﺍﻋﻀﺎ ﭼ&= #65262;ﻥ ﻣﻮ ﻭ ﺩﻳﻮﺍﺭﻩ = ﻣﻌﺪﻩ ﻭ ﮔﻠﺒﻮﻟﻬﺎﻯ &= #65251;ﺨﺘﻠﻒ،ﺑﺴﺮʌ= 27;ﺖ ﻧﻮﺳﺎﺯﻯ ﻣﻴﺸ&#= 65262;ﻧﺪ.ﻭﺑﻮﻳﮋﻩ ﺍﻳﻦ ﺗﺮﺷّﺤﺎ= 5173; ﻏﺪﺩ ﺑﺴﺘﻪ،ﻧ= 5176;ﻴﺠﻪ ﺗﺮﺷّﺤﺎﺕ ﮊﻧ= 5260;ﺎ که ﺘﺤﺖ ﮐﻨﺘﺮ= 5245; (ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ)= ﺑﻴﺮﻭﻥ ﺍﺯ ﻭﺟﻮﺩ ﻣﺎﺩ&= #65263; ﺍﻧﺴﺎﻥ،ﻧﻈﻢ = 5261;ﻫﻢ ﺁﻫﻨﮕﻰ ﻭ ﺍﺩﺍ&= #65251;ﻪ ﺣﻴﺎﺕ ﺭﺍ ﺑﻌﻬ&= #65194;ه ﺪﺍﺭﺩ.ﮐﻪ ﺟﺮﻳ&= #65166;ﻧﻰ ﺑﺴﻴﺎﺭ ﭘﻴﭽﻴ&#= 65194;ﻩ،ﻭﺍﺯ ﺃﻧﺒﻮهی اﺯ ﺍA= 227;ﻤﺎﻝ ﺣﻴﺎﺗﻰ ﺍﺳﺖ، &#= 1705;خ اﻧﺴﺎﻥ ﻗﺎﺩﺭ ﺑﺘ= ﻔﮑﻴﻚ ﺁﻧﻬﺎ ﻧﻴﺴﺖ ﮔ&= #65198;ﭼﻪ ﺗﻔﮑﻴﮑﻬﺎﻯ ﮐ&#= 65248;ّﻰ ﺑﻨﻤﺎﻳﺪ.ﭼﻮﻥ &= #65183;ﻬﺎﺯﻫﺎﻯ ﺑﺪﻥ ﻫﺎﺿﻤﻪ ﻭ&= #65227;ﺼﺒﻰ ﻭﻋﻀﻠﻰ ﻭ ﻏﻴﺮ&= #65257;.ﻣﺎﻧﻨﺪ ﺍﻧﺘﻘﺎﻝ ﺗﺄث= 740;رﺍﺕ ﻏُﺪﺩ ﺑﺴﺘﻪ،A= 169;ﺘﻤﺎﻡ ﺍﻋﻀﺎﻯ ﻣﺮﺑﻮ&#= 65219;ﻪ، ﺑﻮﺳﻴﻠﻪ ﺗﺤﺮ&#= 65267;ﮑﺎﺕ ﻋﺼﺒﻰ.ﮔﻮﺋﻰ ﺍ&= #65227;ﺼﺎﺏ ﮐﻨﺘﺮﻝ ﻧﻈﻢ ﺣ&= #65268;ﺎﺗﻰ ﺑﺪﻥ ﺭﺍ ﺩﺍﺭﻧ&= #65194;. ﻭﻟﻰ ﻣﻴﺪﺍﻧﻴ&#= 65250;،ﮐﻪ ﺍﻳﻦ ﮊﻧﻬﺎ ﺗﻮ&= #65247;ﻴﺪ ﻣثل ﺧﻮﺩ ﻣﻴﮑ= 5256;ﻨﺪ.ﺑﺨﺼﻮﺹ ﺩﺭ ﺳﻠّﻮﻟﻬﺎ= 5263; ﺟﻨﺴﻰ.ﭘس ﮊﻧﻬ&#= 65166;ﻯ ﺭﻫﺒﺮﻯ ﮐﻨﻨﺪ&#= 65257;،ﺧﻮﺩ ﻧﻴﺰ ﺭﻫﺒﺮﺍﻧ&#= 65264; ﺩﺍﺭند،ﮐﻪ ﺗʌ= 62;ﻟﻴﺪ ﻣثل ﻣﻴﮑﻨﺪ.ﻳ= 5228;ﻨﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #64394;ﻧﻬﺎ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨ= ﻮﻥ،ﺩﺭ ﭘﺮﻭﻧﺪﻩ ﺗﺎﺭ&#= 65267;ﺨﻰ ﻣﻮﺟﻮﺩ ثبت ﺁ= 79;اﺭﻯ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ = ﺩﺍﺭﺩ،ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﺑﺎ ﺷﺒ&= #65268;ﻪ ﺳﺎﺯﻯ ﮊﻧﻬﺎﻯ &= #65175;ﮑﺮﺍﺭﻯ ﺗﻬﻴﻪ ﮐﺮﺩ،ﻭ= 5165;ﻧﺴﺎﻧﻰ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ. = ﻭﻟﻰ ﺍﻳﻦ ﺍﻧﺴﺎﻥ( ﺷ= ﺒیه ﺠﺴﻤﻰ) ﺩﺍﺭﺩ،&#= 65261;ﻟﻰ ﺭﺑﻄﻰ ﺑﺮﻭﺡ ﺻ&= #65166;ﺣﺐ ﮊﻧﻬﺎﻯ ﻗﺒﻠﻰ &= #65255;ﺪﺍﺭﺩ ﻭ ﺍﻣﮑﺎﻥ ﺳﺎﺧ&= #65176;ﻦ ﺍﻧﺴﺎﻥ ﻳﺎ ﻫﺮ = ﻣﻮﺟﻮﺩﻯ ﻧﻴﺴﺖ.ﮐﻪ ﺑﺪﻭ&= #65253; ﺗﺠﺮﺑﻪ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﺃﺯﻟﻰ ﺗﺎ = ﮐﻨﻮﻥ،ﺩﺭ ﺳﻠﺴﻠﻪ ﺍﻧﻮﺍ&#= 65225; ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﺃ&= #1579;یرﻯ،ﻭ ﺳﻠﺴﻠﻪ ﺍﻧﻮﺍ&#= 65225; ﺃﺗﻤﻰ،ﻭ ﺳﻠﺴ= 5248;ﻪ </spa= n>ﺩﺭﺍﺯ ﮊﻧﻬʋ= 66; ﺩﺭ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ،ﻭ = 5235;ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺑﺘﻮﺍﻥ ﺁﻓﺮﻳ&#= 65256;ﺸﻰ ﮐﺮﺩ.ﮐﻪ ﺧﺪﺍﻭ&= #65255;ﺪ ﻧﻴﺰ ﭼﻨﻴﻦ ﻧﻤ&= #65264; ﮐﻨﺪ. ﻣﮕﺮ ﺭﻭﺣ= ﻰ ﺍﻭﻟﻴّﻪ ﺍﺯ ﻣ&#= 65170;ﺪﺃ ﺃﺯﻟﻰ ﺭﺍﻩ ﺑﻴ&= #65236;ﺘﺪ،ﻭ ﺍﺯﺍﻧﻮﺍﻉ ﺗﺤ&#= 65174; ﺟﻤﺎﺩﻯ ﻭﺟﻤﺎ&#= 65193;ﻯ ﻭﮔﻴﺎﻫﻰ ﻭﺣﻴ&#= 65262;ﺍﻧﻰ ﻭ ﺑﺸﺮﻯ،ﺑﺎﻣ= 5198;ﻭﺯ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ &= #65169;ﺮﺳﺪ. ﻭﺗﺎﺯﻩ ﺗﺎ ﺑﻰ = ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﻧﻴﺰ &#= 65267;ﻚ ﺭﻭﺡ ﻓﺮﺩﻯ ﻳﺎ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ،ﺑﺎﻳﺪ = 5219;ی عبوﺭ ﺗﮑﺎﻣﻠʌ= 64; ﺑﻨﻤﺎﻳﺪ. ﺁﻧﻬﻢ ﺑﺎ ﺗﺪﺑ&= #65268;ﺮﺍت ﻤﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ.ﻭﺍلاّ ﻧﻤﻴﺘﻮﺍﻥ ﺑﺎ&#= 65267;ﻦ ﻗﺎﻧﻊ ﺷﺪ،ﮐﻪ &#= 64394;ﻧﻬﺎ ﻧﻈﺎﻣﻰ و برنامه ﺩﻳﺠﻴ= ﺘﺎﻟﻰ ﺩﺍﺭﻧﺪ،ﻭﮐﺎA= 197;ﻫﺎ ﺧﻮﺩﮐﺎﺭ ﭘﻴﺶ &= #65251;ﻴﺮﻭﺩ.ﻭﻟﻰ ﻧﻈﻢ ﺍﻳﻦ ﺑﺮﻧ&= #65166;ﻣﻪ ﺭﻳﺰﻯ ﻫﺎﻯ ﮊﻧ&= #65260;ﺎ ﻭﮐﺮﻭﻣﻮﺳﻮﻣ= 5260;ﺎ ﻧﺎﻇﻤﻰ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ.ﺑﺨﺼﻮﺹ ﮐﻪ ﺩﺭ ﻫﺮ ﻣﺮﺣ= ﻠﻪ ﮐﻪ ﺑﻰ ﻧﻬﺎﻳﺖ = ﻣﺮﺍﺣل ﻨﻴﺰ ﻫﺴﺖ.ﻭﻫﺮ&= #65267;ﻚ ﻧﻈﻢ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ،ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻗﺒﻠﻰ = ﻧﻴﺴﺖ. ﻭﻧﻈﺮﻳّﺎﺕ ﻋ= 5248;ﻤﻰ ﻣﺒﻨﻰ ﺑﺮ ﺟﻬﺸ&= #65260;ﺎﻯ ﮊﻧﺘﻴﮑﻰ ﺍﺗﻔ&#= 65166;ﻗﻰ،ﮐﻪ ﺍﺯ ﻳﻚ ﻣﻴﻠﻴﻮ&= #65253; ﻣﻮﺗﺎﺳﻴﻮﻥ ﺗ&#= 65256;ﻬﺎ ﻳﮑﻰ ﺑﻨﻔﻊ ﻣﻮ&= #65183;ﻮﺩ ﺍﺳﺖ.ﻭ ﺑﻘﻴﻪ ﺑ= ﺎﻋث ﻫﻠﺎﻙ ﻣﻮﺟﻮﺩ &= #65261;ﻗﻄﻊ ﻧﺴﻠﻬﺎﻯ در ﺍ= 5267;ﻦ ﺗﻐﻴﻴﺮﻣﻴﮕﺮ= 5193;ﺩ. ﻭ ﻧﻤﻴﺘﻮﺍﻧﺪ &= #65165;ﻧﺴﺎﻥ ﺭﺍ ﻗﺎﻧﻊ ﻧﻤﺎ&= #65267;ﺪ،ﻭ ﺑﺨﻮﺑﻰ ﭘﻴﺪﺍ &= #65165;ﺳﺖ ﮐﻪ ﺗﮑﺎﻣﻠﺎﺕ &= #65187;ﻴﺎﺗﻰ،ﻭﺣﺘʌ= 64; ﻗﺒﻞ ﺣﻴﺎﺗﻰ ﺩ&= #65197; ﺃﺗﻤﻬﺎ،ﻣﺴﻴA= 198;ﻯ ﺗﮑﺎﻣﻠﻰ ﻳﺎﻓ&#= 65176;ﻪ ﻭ ﺍﺳﺘثناﻫﺎʌ= 63; ﭘﻴﺶ ﺁﻣﺪﻩ ﺑﺎﻋث ﻫ&#= 65248;ﺎﮐﺖ ﻣﻮﺟﻮﺩ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﻭﮐﻤﺘﺮ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263; ﻭﺑﻴﻤﺎﺭ ﺁﻥ ﻋ&= #65268;ﺐ ﺩﺍﺭﺩ. ﺑﺎﻳﺪ ﺍ= ﻓﺰﻭﺩ ﮐﻪ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺷﺮﺍﻳﻂ،ﺩﺭ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﻮ&= #65183;ﻮﺩﺍﺕ،ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺣ&= #65262;ﺍﻝ ﺟﺪﻳﺪ،ﮐﻪ ﺩﺭ &#= 65223;ﺎﻫﺮ ﺑﻰ ﻧﻈﻤﻰ ﻫﻢ ﺑ= ﻮﺟﻮﺩ ﻣﻴﺂﻭﺭﺩ. ﺑﻘﻮ&= #65245; ﺍﻧﺸﺘﻦ ﺩﺭ ﺑﻰ = ﻧﻈﻤﻰ ﻧﻴﺰ ﻧﻈﻤﻰ ﻫﺴ&= #65174;، ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﺍﻳﻦ ﻧﻈﻢ ﺭﺍ ﭘ= ﻴﺪﺍ ﮐﻨﻴﻢ.ﻭ ﮐﺎﺭ ﺧ= ﺪﺍ (ﺑﻰ ﻧﻬﺎﻳﺖ ﻋﻮ= ﺍﻣﻞ) و (ﺑﻰ ﻧﻬﺎﻳﺖ ﺩ= ﺭﻫﻢ) ﻭ(ﺑﻰ ﻧﻬﺎﻳﺖ ﺍ= ﺣﻮﺍﻝ) ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;،ﮐﻪ ﺟﺰ ﻋﻠﻢ ﻣﻄﻠﻖ = ﺍﻟﻬﻰ ﺍﻟﻠﻪ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﺪ ﺳﺮ ﺩﺭﺑﻴﺎﻭﺭ&#= 65193;.<o:p></o:p> = 5261; ﭘس ﺍﺯ ﻓﺮﻭﻳﺪ ﺩﺭ&= #65169;ﺎﺭﻩ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261; ﮐﻤﭙﻠﮑس ﻫﺎ،A= 261; ﺣﺘﻰ ﻫﺸﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﭘﻴﺶ،ﺑﻮ= 5203;ﻴﻠﻪ ﺃﻧﺒﻴﺎ ﻭﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ، ﺻﺤﺒﺖ &#= 65165;ﺯ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ&#= 1548;ﮐﻪ ﻧﺎﻡ ﺭﻭﺡ ﻳﺎ ﺟ= ﺎﻥ ﻭ ﻏﻴﺮﻩ ﺑﺮﺁﻥ = ﮔﺬﺍﺷﺘﻪ ﺍﻧﺪ.ﮔﺮﭼﻪ ﭘﻴ&= #65166;ﻣﺒﺮ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65165; ﺍﺻﻞ ﺭﻭﺡ ﺗﻤﺎ&= #65249; ﺍﻓﺮﺍﺩ ﻧﻮﻉ ق&#= 1576;لی ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ&#= 1548; ﮐﻪ ﺩﺭ ﺷﻬﻮﺩ ﺷ= ﺸﻢ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65220;ﺮﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﺁﺧﺮﻳﻦ ﺭﻭﺵ ﺳﻠﻮﮐﻰ ﻣ&= #65268;ﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﺯ ﻧﺎﻡ ﺭﻭﺡ = ﺩﺍﺭﺩ.ﮐﻪ ﺩﺭﻭﺍﻗﻊ ﻫﻤﺎ&#= 65253; ﺟﺎﻥ ﻭﻧﻔس ﻭﺭ&#= 65261;ﺍﻥ ﺣﻴﻮﺍﻧﻰ ﻭﺑﺸ&#= 65198;ﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﮐ&= #65258; ﭼﻮﻥ ﺑﮑﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺧ&#= 65262;ﺩ ﺭﺳﻴﺪ،ﻫﻤﺎﻥ = 5191;ﻮﺩﺵ ﺟﺎﻧﺎﻥ ﺍﻟﻬﻰ&#= 1548;ﻭ ﺭﻭﺡ ﻣﻘﺪّس ﻭ= 5207;ﺎﻳﺴﺘﻪ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴﮕﺮﺩ&#= 65193;.ﻫﻤﻴﻦ ﺭﻭﺡ ﻳﺎ ﺭﻭﺍﻥ&= #1548;ﻗﺴﻤﺖ ﻧﺎﺩﻳﺪﻩ ﺍﺻﻠ&#= 65264; ﺍﻧﺴﺎﻥ، ﺗﻤﺎ= 5249; ﺗﻦ ﺩﺭ ﺁﻥ ﻏﺮﻕ= ﺍﺳﺖ.ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ، ﺑﺮ= 5191;ﻰ ﺍﺯ ﺍﻳﻦ ﺍﺭﻭﺍ&= #65185; ﺍﻟﻬﻰ ﺷﺪﻩ،ﺗ= 5166; ﻋﺮﺵ ﻫﻔﺘﻢ ﻣﻴ&= #65198;ﺳﻨﺪ. ﻭﺭﻭﺡ ﻳﺎ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺩﺭ ﻫﻴﭻ ﻣﻮﺟﻮ&= #65193;ﻯ ﺩﺍﺧﻞ ﺗﻦ ﺍﻭ ﻧ= ﻴﺴﺖ . ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ= ﻰ ﻃﻮﻝ ﺗﺎﺭﻳﺦ،= 5165;ﺯ ﺁﺩﻡ ﻳﺎ ﮐﻴﻮﻣ&= #65198;ث ﻭﺩﻳﺎﻧﺖ ﻭﺩﺍ&#= 65255;ﺘﺎ، ﻳﺎ ﺩﻳﻦ ﻭﺩ ﻭﻣ= ﺤﺒّﺖ ﻭ ﻓﻠﺴﻔﻪ ﺍﻭﭘ&= #65166;ﻧﻴﺸﺎﺩ ﺍﻭ،ﮐﻪ ﺗﺎ ﭘﻨ&#= 65182; ﻫﺰﺍﺭ ﺳﺎﻝ ﺳﻴ&= #65256;ﻪ ﺑﺴﻴﻨﻪ ﻧﻘﻞ ﻣ&= #65268;ﺸﺪ، ﻭﺍﻳﻨﻚ &#= 65169;ﻔﺎﺭﺳﻰ ﮐﺘﺎﺏ ﺷﺪﻩ،ﮐ= 5258; ﻗﺒﻠﺎ ﺗﺎ ﭘﺎﻧ&= #65212;ﺪ ﺳﺎﻝ ﭘﻴﺶ ﺳﺮﻯ = ﺑﻮﺩ.ﻭ ﻳﺎ ﺩﻳﺎﻧﺖ ﻣﻴ&= #65176;ﺮﺍﺋﻴﺴﻢ ﮐﻪ ﺑﻮﺳﻴﻠﻪ ﻧ&= #65262;ﺡ ﻳﺎ ﻣﻴﺘﺮﺍ ﺑﺮ&= #64344;ﺎ ﺷﺪ،ﻭ ﺑﻮﺩﺍ ﺩ&#= 65255;ﺒﺎﻟﻪ ﮐﺎﺭ ﺍﺻﻠﺎﺡ ﺭ&= #65261;ﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺑﺸﺮ&#= 65263; ﺭﺍ ﺑﻌﻬﺪﻩ ﮔﺮ&= #65235;ﺖ.ﻭﺩﺭ ﻭﻟﺎﻳﺖ ﻭ ﻃﺮﻳ&= #65240;ﺖ ﺯﺭﺩﺷﺖ،ﻭ ﺳﭙ= 587; ﻣﺴﻴﺢ ﻭﻣﺤﻤﺪ &= #65169;ﺎﻭﺝ ﺧﻮﺩ ﺭﺳﻴﺪ. ﺗﺎ= ﻧﻮﺑﺖ ﺁﻏﺎﺯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ، ﻭ ﺑﻌث= 578; ﻣﻬﺪﻯ ﻣﻮ= ;ﻋﻮﺩ محمد و سوشیانس سوم زردشت ﺮﺳﺪ.ﻭ ʌ= 59;ﺮﻳﻚ ﺍﺯ ﺍﻳﻦ ﭘﻴﺎﻣ&= #65170;ﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ&#= 1548;ﺑﺘﺮﺗﻴﺐ ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪ ﺭﺳﻴﺪه اﻧﺪ، A= 261;ﭘس ﺍﺯ ﺗﮑﺮﺍﺭ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﭘﻴﺸﻴﻦ. ﻭ ﻟﺬﺍ= ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ ﺩﺭ ﭘﻨ&= #65182; ﺩﻳﺎﻧﺖ ﻗﺒﻠﻰ&#= 1548; ﭘﻴﺎﻣﺒﺮ ﺑﺨﻠ&#= 65238; ﺑﺎﺯﮔﺸﺘﻪ،ﮐA= 258; ﺍﻳﻨﻚ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ. ﺍﻳﻦ ﺭﻭﺡ ﻭﺭﻭ&= #65165;ﻥ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257;،ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﺍﺵ ﺻ= ﺤﺒﺖ ﻣﻴﮑﻨﻴﻢ،ﮔﻨA= 184;ﻴﻨﻪ </spa= n>ﻣﺨﻔﻰ ﺗﻤﺎʌ= 49; ﺻﻔﺎﺕ ﭘﻴﺸﻴﻦ ﻳﻚ ﻣﻮ&= #65183;ﻮﺩ ﺍﺳﺖ.ﺗﺎ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺑﻮﺩﻩ،ﻭﺳﺮﮐA= 208;ﻰ ﺍﺯ ﻣﻮﺟﻮﺩ ﺩﻳ&= #65194;ﻩ ﻧﻤﻴﺸﻮﺩ.ﻭﻟﻰ &= #65165;ﻧﺴﺎﻥ ﺑﺎ ﻋﻘﻞ ﻧﻴﺮﻭ&= #65251;ﻨﺪ ﻭ ﺍﺧﺘﻴﺎﺭﻯ ﮐ&= #65258; ﺧﺪﺍﻭﻧﺪ ﺑﻌﻘ&#= 65246; ﻭ ﻋﺎﻗﻞ ﺩﺍﺩﻩ&= #1548;ﻣﻴﺘﻮﺍﻧﺪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﺗﺴﺮﻳﻊ ﮐﻨﺪ.ﺗ&= #65166; ﺟﺎﺋﻰ ﮐﻪ ﻳﻚ ﺷ= ﺒﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺭﻩ &= #65211;ﺪ ﺳﺎﻟﻪ،ﺍﺯ ﺳﺮ= 5227;ﺖ ﭘﻴﺶ ﺑﺮﻭﺩ. ﻭﺍ= ﮔﺮ ﭼﻨﺎﻥ ﻧﮑﻨﺪ،= 5169;ﺴﺘﻪ ﺑﻤﻘﺪﺍﺭ ﺍﺗﻠ&#= 65166;ﻑ ﻭ ﺍﺳﺮﺍﻑ ﮐﺮﺍ&= #65251;ﺎﺕ ﻧﻮﻋﻰ ﺑﺎﻟﻔﻌ&#= 65246; ﺧﻮﺩ، ﭘس ﺍﺯ ﻣ&#= 65198;ﮒ ﺑﻘﻬﻘﺮﺍ ﻭﻣﺴ&#= 65190; ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ &= #65207;ﺎﻳﺴﺘﻪ ﺁﻥ ﻣﻴﺮﻭﺩ.ﺗﺎ = ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;، ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ ﻭﻫﻤﻴﻦ ﻭﻇﻴﻔ&#= 65258; ﺭﺳﻴﺪﻥ ﺍﺧﺘﻴ&#= 65166;ﺭﻯ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #1576;ّ اﻟﻨﻮﻉ ﺑﺮﺳﺎ= 5255;ﺪ ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺗ&= #65262;ﻟﺪﺍﺕ ﺩﺭ ﺭﺟﻌﺘﻬﺎﻯ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻓﺮﺍﻭﺍ&#= 65253; ﺑﻌﺪﻯ ﺷﻮﺩ. ﻭ ﻓﺮﻣﺎﻥ ᤨ= 0;ُﻦ ﻓﻴﮑﻮﻥ ﺍﻟﻬﻰ &= #65197;ﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ &= #65169;ﺎﺷﺪ . ﻏﻴﺮ ﺍﺯ ﻧﻈﺮﻳ= ;ﻪ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ، ﻋﻠﻢ ﺟﻨﻴﻦ ﺷﻨ&= #65166;ﺳﻰ ﺳﻴﺘﻮﻟﻮﮊﻯ،@= 400;ﻪ ﺑﺮﺭﺳﻰ ﺭﺷﺪ ﻧ&= #65220;ﻔﻪ ﻳﻚ ﺟﻨﻴﻦ ﺗﺎ ﺗ= ﻮﻟﺪ ﻭﮐﻤﺎﻝ ﺍﻭ ﺩﺭ = ﺭﺣﻢ ﺭﺍ ﺯﻳﺮ ﻧﻈﺮ ﺩ= ﺍﺭﻧﺪ،ﺩﺭﻳﺎA= 235;ﺘﻪ ﮐﻪ ﺟﻨﻴﻦ ﺗﻤﺎ&= #65249; ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴ&#= 65254; ﺃﺯﻟﻰ ﺧﻮﺩﺭﺍ &= #65175;ﮑﺮﺍﺭ ﻣﻴﻨﻤﺎﻳﺪ. ﻣث&#= 1604;ا ﺟﻨﻴﻦ ﺑﺸﺮﻯ ﺯ&= #65251;ﺎﻧﻰ ﻣﺎﻧﻨﺪ ﻣﺎﻫﻰ &= #65261; ﻳﺎ ﻗﻮﺭﺑﺎﻏﻪ &= #65261;ﻳﺎ ﻣﻴﻤﻮﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ ﻭﻟﻰ ﻋﺒﻮﺭ ﺗﮑ&= #65166;ﻣﻠﻰ ﺭﻭﺡ ﺟﻨﻴﻦ ﭼﻨ&= #65166;ﻥ ﺳﺮﻳﻊ ﺍﺳﺖ ﮐﻪ = ﺗﻨﻬﺎ ﺑﺮﺧﻰ ﺗﮑﺮﺍﺭ &= #65207;ﮑﻞ ﻧﻮﻋﻰ ﺭﺍ ﺩﺭ ﺟ= ﻨﻴﻦ ﻣﻴﺘﻮﺍﻥ ﺩﻳﺪ &= #65227;ﻠﻢ ﻫﻴپنوﺗﻴﺰﻡ ʌ= 61;ﺧﻮﺍﺏ ﻣﺼﻨﻮﻋﻰ ﻧﻴﺰ&#= 1548; ﺍﻣﺮﻭﺯ ﺑﺮﺍﺣ&#= 65176;ﻰ ﭼﻨﺪﻳﻦ ﺗﻮﻟﺪ &= #65169;ﺸﺮﻯ ﺷﺨﺺ ﺧﻮﺍﺏ ﺷﺪ&= #65257; ﺭﺍ ﺑﻴﺎﺩﺵ ﻣﻴ&= #65154;ﻭﺭﺩ.ﭘس ﺍﮔﺮ ﺗﻮﻟﺪﺍﺕ &= #64344;ﻴﺸﻴﻦ ﺑﻮﺩﻩ ﺑﺎﺷﺪ، &#= 65187;ﺘﻤﺎ ﺑﺎﻳﺪ ﺗﻮﻟﺪﺍ&#= 65173; ﺑﻌﺪﻯ ﻫﻢ ﺩﺭ ﮐ= ﺎﺭ ﺑﺎﺷﺪ.ﻳﺎ ﮐﺎﻣ&= #65248;ﺘﺮ ﺑﺎ ﺳﻠﻮک اﻟﻬ= 5264;، ﻭﻳﺎ ﺑﺪﺗﺮ ﺩﺭ = ﮐﺎﺭﻣﺎﻫﺎﻯ ﺟﻬﻨﻤﻰ ﺟﻬﺎﻥ&#= 1548;ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑﺴﻴﺎﺭ ﻃ&= #65262;ﻟﺎﻧﻰ. ﻋﺮﻓﺎﻥ ﻭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺑﺎﻭﻟﻰ&#= 1617; ﺍﻟﻬﻰ ﺑﭙﻴﺸﻨ&#= 65260;ﺎﺩ ﺧﺪﺍﻭﻧﺪ،ﻭ ﺗ= 5194;ﺑﻴﺮﺍﺕ ﺍﻭ ﺩﺭ ﺍﻧﺴﺎﻥ&= #1548;ﻭ ﮐﻤﻚ ﭘﻴﺮ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ،ﻭ ﺍﻟﺒﺘﻪ ﻫﻤّﺖ &#= 65261; ﺳﻌﻰ ﻭ ﺟﻬﺪ ﭼﻨ= ﺪ ﺳﺎﻝ ﺳﺎﻟﻚ ﭼﻮ&= #65253; ﻫﻔﺖ ﺳﺎﻝ ﺭﻭﺡ = ﺣﻴﻮﺍﻧﻴﺎﻭ ﻳﺎ ﺗﺰﮐﻴﻪ ﻭﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺩﺭ ﺗﺨﻠﻴﻪ ﻭﺗ&= #65188;ﻠﻴﻪ، ﮐﻪ ﺑﺴﻴﺎﺭ ﻣﻄ&= #65198;ﺡ ﮐﺮﺩﻫﺎﻡ ﺑﺎﺯ &= #65193;ﺍﺭﺩ، ﻭ ﺗﻤﺎﻡ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﻫﺮﻳﻚ ﺑ&= #65200;ﺑﺎﻧﻰ،ﺑﺮﺣʌ= 04;ﺐ ﻣﮑﺎﻥ ﻭﺯﻣﺎﻥ &= #65191;ﻮﺩ ﺑﻴﺎﻥ ﮐﺮﺩه ا= 5255;ﺪ. ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ، ﮐﻪ ﺗﻤﺎ&#= 65251;ﻰ ﺻﻔﺎﺕ ﺣﻴ= ;ﻮﺍﻧﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ،ﻭﺣﺘﻰ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﻇ&= #65166;ﻫﺮﺍ ﻧﻴﮑﻮﻯ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻩ&= #1548;ﻭ ﻳﺎ ﺑﮑﺎﺭ ﮔﺮﻓ&= #65176;ﻪ ﻧﻤﻴﺸﻮﻧﺪ،ﺗA= 166; ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻟ&= #65166;ﺯﻡ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺭﺍ ﺍﺯ ﭘ= ﻴﺮﺍﻟﻬﻰ ﻭﺗﺪﺑﻴﺮﺍﺕ ﻣ&#= 65194;ﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﮐﺴب ﻨﻤ&#= 65166;ﻳﻨﺪ.ﮐﻪ ﺩﺭ ﻫﻔﺖ ﻣﺮﺣﻠ&= #65258; ﺗﮑﺎﻣﻠﻰ،ﻭ ﺑ= 5166; ﻫﻔﺖ ﺷﻬﻮﺩ ﻣﺪ&= #65197;ﻙ ﻓﺎﺭﻍ ﺍﻟﺘﺤﺼ&#= 65268;ﻠﻰ ﺳﺎﻟﻚ،ﺁﻧﮕﺎA= 257; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65175;ﺒﺪﻳﻞ ﺑﺮﻭﺣﻰ ﺍﻟﻬﻰ&#= 1548;ﻭﺷﺎﻳﺴﺘﻪ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﻣﻴ&= #65208;ﻮﺩ.ﮐﻪ ﺩﺭﺁﻥ ﻧﻮﻉ ﻋﻘ&= #65246;، ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﺍﻣﺮﻭﺯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺍﺳﺖ.ﻫﻤ&= #65166;ﻥ ﮔﻮﻧﻪ ﮐﻪ ﻋﻘﻞ = ﺍﻧﺴﺎﻥ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺑ&= #65260;ﺘﺮ ﺍﺳﺖ ﺑﻘﻮﻝ ﭘﻴ&= #65166;ﻣﺒﺮ، ﻭﻣﻠّﺎﻯ ﺭﻭﻣ= 5264;،ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ، ﻓﺮﺷﺘﻪ ﻭ&#= 65251;ﻠﺎﺋﻚ ﺑﺨﻮﺍﻧﻴﻢ،ﮐA= 258; ﺳﺮﺍﺳﺮ ﮐﻬﮑﺸ&#= 65166;ﻥ ﺭﺍﻩ ﺷﻴﺮﻯ ﺭﺍ = ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍﺭﻧﺪ = ﻭﺳﺮﻳﻌﺘﺮ ﺍﺯ ﻧﻮﺭ ﻭ ﻓﮑﺮ= ﺣﺮﮐﺖ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ&= #65259;ﻨﻮﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﺑﺎﻟﺎﺗﺮ ﺗﺎ ﺩ&= #65267;ﺪﺍﺭ ﺍﻟﻠﻪ ﺩﺭ ﺍﺑﺪ&= #65267;ّﺖ ﻣﻄﻠﻖ ﺩﺭ ﭘﻴﺶ = ﻫﺴﺘﻨﺪ .<o:p></o:p> ﻭﻫﺮﻳﻚ ﻫ= ﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘل ﻨ&#= 65262;ﻉ ﻗﺒﻠﻰ ﺩﺍﺭﻧﺪ.&= #65207;ﺎﻳﺪ ﺑﺮﺍﺣﺘﻰ ﺍﻧﺴ&#= 65166;ن عاﻗﻞ ﺑﺘﻮﺍﻧA= 194;،ﺑﺎ ﺍﻳﻦ ﺗﻮﻟﺪﺍﺕ &= #65155;ﺑﺪﻯ، </spa= n>ﺧﻮﺩ ﺭﺍ ﺩﺭ = 5183;ﺮﻳﺎﻥ ﻃﺒﻴﻌﺖ ﻫﺴﺘﻰ&#= 1548;ﻭ ﻓﻄﺮﺕ ﺷﺨﺼﻰ ﺧ&= #65262;ﻳﺶ ﻗﺮﺍﺭ ﺑﺪﻫﺪ.ﻭ = ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺭﺍ، ﺑﺎ ﮐﺎﺭﺑﺮﺩ ﺍ&= #65255;ﺪﮐﻰ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺗﺤﻘﻖ ﺩ&= #65259;ﺪ.ﮐﻪ ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺭ&= #65261;ﺡ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻧﻮع ﺒﺸﺮﻯ، ﺑ= 5198;ﺍﻯ ﻧﻮﻉ ﺑﻌﺪﻯ ﻣﺼ&= #65198;ﻓﻰ ﻧﺪﺍﺭﻧﺪ. ﮔﺮﭼ&= #65258; ﺩﺭ ﺗﻮﻟﻴﺪ ﻣث&#= 1604;،ﺗﻘﺮﻳﺒﺎ ﻧﻘﺶ ﮊﻧﺘﻴک ﺠ&#= 65204;ﻤﻰ ﻣﻨﺘﻘﻞ ﺷﺪﻩ ﺑ&= #65166;ﺷﺪ،ﮐﻪ ﺍﺯ ﭘﺪﺭﺍﻥ ﻧﻴ&= #65200; ﺑﺎﻧﺴﺎﻥ ﺭﺳﻴ&#= 65194;ﻩ ﺍﺳﺖ. ﻭﻟﻰ ﻣﻰ ﺑ= ;ﻴﻨﻴﻢ،ﮐﻪ ﻓﺮﺯﻧﺪ ﻳﻚ ﻧﻔ&= #65198;،ﺩﺍﺭﺍﻯ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻋ&#= 65224;ﻴﻢ ﻋﻘﻠﻰ ﻭﺍﺧﻠﺎ&#= 65239;ﻰ ﻭ ﺻﻔﺎت اﻧﺴﺎ= 5255;ﻰ ﻭ ﺍﺣﻮﺍﻝ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ،ﺍﺯ ﻣﺎﺟﺮﺍﻯ ﮊﻧﺘ&#= 65268;ﻚ ﺟﺴﻤﺎﻧﻰ ﻧﻴﺴ&#= 65174;.ﺑﻠﮑﻪ ﻧﺘﻴﺠﻪ ﺁﻥ ﻋﻨ&= #65212;ﺮﻯ ﺍﺳﺖ،ﮐﻪ ﻣﺎ(ﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ)ﻣﻴﺪﺍﻧ&#= 65268;ﻢ.ﺑﺎﺯ ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﻳ&= #65166; ﺟﺎﻥ ﻳﺎ ﻧﻔس ﺣ&= #65268;ﻮﺍﻧﻰ،ﻭ ﻫﻤﺎﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻣﺎ ﺍﺳﺖ.ﮐﻪ ﻣﺪ= ﺍﻡ ﺗﺄثیرﺍﺕ ﺧﻮʋ= 93;ﺭﺍ ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﺎﻧﻰ، ﻭﺷﺎﻳﺪ ﺩﺭ ﺩﻳ&= #64405;ﺮ ﺍﻋﻀﺎ ﻣﻴﮕﺬﺍ&#= 65197;ﺩ. ﻭ ﺳﻴﺴﺘﻢ ﺫﻫﻨ&= #65264; ﺧﺎﺭﺝ ﺍﺯ ﺩﺍﻳ&= #65198;ﻩ ﺍﻋﻀﺎﻯ ﺟﺴﻤﻰ &= #65261;ﻣﺎﺩﻯ ﻫﺴﺘﻨﺪ.ﭼﻮﻥ ﺳ&= #65262;ﺍﺑﻖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﭼﻪ ﺑﻨﺎﻡ ﺻﻔﺎﺕ ﺗ&= #64401;ﺎﻣﻠﻰ ﮔﺬﺷﺘﻪ،ﻭ ﻳﺎ &#= 65251;ﻌﺎﻳﺐ ﻭﻋﻘﺪﻩ ﻫﺎﻯ ﺑ&= #65208;ﺮﻯ ﺯﻧﺪﮔﻰ ﻓﻌﻠﻰ.&= #65261;ﺣﺘﻰ </spa= n>ﺗﻤﺎﻡ ﺻﻔﺎʋ= 73; ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﻭﻓﺼ&#= 65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﮔﺪ&= #65207;ﺘﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﮐﺎﺭ ﮐﻨﺘﺮﻝ ﺟ&= #65204;ﻢ ﻭﺫﻫﻦ ﺭﺍ ﻣﻴﻨ&= #65252;ﺎﻳﺪ.ﻭﻫﺮﭼﻪ</s= pan> ﻣﻌﺎﻳﺐ ﻭ= ﻋﻘﺪﻩ ﻫﺎ ﺑﻴﺸﺘﺮ،ﺑ= 5264; ﻧﻈﻤﻰ ﺑﻴﺸﺘﺮ &= #65193;ﺭ ﮔﻔﺘﺎﺭ ﻭﭘﻨﺪ&#= 65165;ﺭ ﻭﮐﺮﺩﺍﺭ ﻭ ﺍﺧ&= #65248;ﺎﻕ ﺍﻧﺴﺎﻥ ﺑﻮﺟﻮ&#= 65193; ﻣﻴﺂﻭﺭﺩ.ﻭﻟﻰ &= #65169;ﺴﺎﻁ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ﺭﺍ ﻧﻴﺰ ﺑﻬﻢ ﻧ= ﻤﻴﺰﻧﺪ.ﻭﺍﻧﺴ&#= 65166;ﻥ ﺗﺎ ﺻﺪ ﺳﺎﻝ ﻭﺑ= ﻴﺸﺘﺮ،ﻣﻴﺘﻮA= 165;ﻧﺪ </spa= n>ﻧﻈﺎﻡ ﺣﻴﺎʋ= 75;ﻰ ﺧﻮﺩﺭﺍ ﺣﻔﻆ ﮐ&= #65256;ﺪ ﺩﺭ ﺭﻭﺍﻥ ﺩﺭﻣ&= #65166;ﻧﻰ،ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭﻯ ﺍﺯ ﺑﻴ&= #65252;ﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ،ﺑﺰﺣA= 252;ﺖ ﺑﺎ ﮐﻠﺎﻡ ﻃﺒﻴ&= #65168; ﻭ ﺃثر ﺩﺍﺭﻭﻫ= 5166;ﻯ ﻣﺨﺪّﺭ ﻓﻠﺞ ﮐ&#= 65256;ﻨﺪﻩ ﻗﺴﻤﺘﻬﺎﻯ ﻋﺼ&#= 65170;ﻰ،ﻳﮑﻰ ﺩﻭ ﺩﺭﺟﻪ ﺷﻔﺎ = ﻣﻴﺪﻫﺪ.ﻭﻟﻰ ﻫﺮﮔﺰ ﺗﻤﺎﻡ ﺑ&= #65268;ﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍنی ﺮﺍ ﭼﺎ= 5197;ﻩ ﻧﻴﺴﺘﻨﺪ.ﻭﻟﻰ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ یا ﻧﺎﺨﻮﺩﺁﮔA= 166;ﻩ ﺳﺎﻟﻚ ﺭﺍ، ﮐﻪ &= #64344;ُﺮ ﺍﺯ ﻣﻌﺎﻳﺐ ﺍﺳ&= #65174;،ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﺤﻠﻴﻪ ﺁﻥ ﺣﺘﻰ ﺍﺯ ﺻﻔ= ﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﺩ= ﺭﺣﺪﻭﺩ ﺷﺮﻁ ﮐﺎﻓﻰ،ﺍ= 5199; ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺭﻭﺍﻥ ﺳﺎﻟ&= #65242;،ﻣﺮﺣﻠﻪ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﻭﻧﻴﮑﻮ&#= 65163;ﻰ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﮔﻮﺋﻰ ﻣﺎﻫﻴّﺖ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﺩﮔﺮﮔﻮ&#= 65253; ﺷﺪﻩ،ﺁﻧﮕﺎﻩ = 5169;ﺘﺠﻠّﻴﺎت اﻟﻬﻰ، ﻳﻌﻨﻰ = 5207;ﺎﻳﺴﺘﮕﻰ ﺗﻮﻟﺪﺍﺕ ﺑﻬﺘ&#= 65198; را ﺍﺯ هم ﺍﮐﻨA= 262;ن ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺩﺭ ﺷ= ﻬﻮﺩ ﻧﻮﺭﻗﺎﺋﻢ ﻭ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ،ﻭ ﺷﻬ= 5262;ﺩ ﻫﺎﻯ ﻋﻘﻠﻰ ﺍﻟ&= #65260;ﺎﻣﻰ ﻭ ﻟﺪّﻧﻰ ﭘس ﺍ&#= 65199; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;، ﺑﺤﺪّ ﺃﮐثر ﺷA= 166;ﻳﺴﺘﮕﻰ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺩﺭ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺩﻳﮕﺮ ﻣﻴﺮﺳﻨ&#= 65194;.ﺗﺎ ﺩﻧﺒﺎﻟﻪ ﺗﺰﮐ&#= 65268;ﻪ ﻫﺎﻯ ﻋﻤﻴﻖ ﺗﺮ = ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻫ&= #65198; ﺷﻬﻮﺩﻯ ﻭ ﻫﺮ ﺩ= ﺭﺟﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﺑ&#= 65260;ﻤﺮﺍﻩ ﺁﻥ،ﺩﺭﺟﺎﺗﻰ = 5165;ﺯ ﻋﻘﻞ ﺑﺮﺗﺮ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩ= ﺭ ﻧﻬﺎﻳﺖ ﺑﻌﻘﻞ &= #64400;ﻠّﻰ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻴﺮﺳﻨ&#= 65194; ﮐﻪ ﺩﻧﺒﺎﻟﻪ ﺍ&= #65267;ﻦ ﻋﻘﻞ ﻫﺎ ﺍﺳﺖ. ﮐ= ;ﻪ ﺍﺧﻠﺎﻕ ﻭﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﻋﻘﻠﻰ،ﻭ ﺭﻓﺘ= 5166;ﺮﻫﺎﻯ ﺷﺨﺼﻰ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ ﻭ ﺍﺣﻮﺍﻟﻰ،ﭼ= 5262;ﻥ ﺻﺒﺮﻭ ﻋﺸﻖ ﻭ ﺍ= ﺭﺍﺩﻩ ﺁﻧﻬﺎ،ﺑﺤﺪ ﺍ= 5227;ﻠﺎﻯ ﻣﻴﺴّﺮ ﻣﻴﺮﺳ= 5194; ﻟﺬﺍ ﻧﺘﻴﺠﻪ ﻣ&= #65268;ﮕﻴﺮﻳﻢ،ﮐﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﭼﻮﻥ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ثاﺑﺖ ﻧﻴﺴﺖ.ﺑ= 5248;ﮑﻪ ﻗﺎﺑﻞ ﺍﺻﻠﺎﺡ &= #65261; ﺗﻐﻴﻴﺮ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﭼﻨ= ﻴﻦ ﺗﮑﺎﻣﻞ ﻭ ﺍﺻﻠ&= #65166;ﺡ ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65211;ﻮﺭﺕ ﻧﮕﻴﺮﺩ ﺣﺘﻤﺎ &= #65193;ﺭ ﺣﺎﻝ ﻓﺰﻭﻧﻰ ﻋ&= #65240;ﺪﻩ ﻫﺎ ﻭﻣﻌﺎﻳﺐ ﺭ&= #65261;ﺣﻰ ﻫﺴﺘﻨﺪ.ﮐﻪ ﮐﺎ&= #65197; ﺍﻧﺴﺎﻥ ﺭﺍ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﻭ ﺑﺎﺯﮔﺸ&= #65174; ﺑﺠﻬﺎﻥ،ﺩﺭ ﺍ= 5255;ﻮﺍﻉ ﺣﻘﻴﺮ ﺗﺮ ﻣﻴﮑ&= #65208;ﺎﻧﺪ.ﻭ ﭘس ﺍﺯ ﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﻣﺠﺪﺩ ﻭ ﻣﺮﮒ ﻭ= ﻣﻴﺮﻫﺎﻯ ﺑﺴﻴﺎﺭ ﺯﻳﺎﺩ&#= 1548;ﻇﺮﻑ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﺳﺎﻝ ﻭﺣﺘﻰ ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣ&= #65268;ﺮﺳﻨﺪ ﮐﻪ ﻫﻤﻴﻦ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ،ﻭ ﺭﺳﻴﺪ= 5253; ﺑﺤﺪّ ﺷﺎﻳﺴﺘ= 4405;ﻰ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺍﺳﺖ. ﮐﻪ ﻓﺮﻣﺎ= ﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺍ&= #65247;ﻬﻰ،ﺩﺭ ﺣﮑﻢ ﮐﻦ ﻓﻴﮑﻮ&= #65253;،ﭼﻨﺎﻥ ﮐینوﻧﺖ ﻭ ﺻﻴA= 198;ﻭﺭﺕ ﻭ ﺷﺪﻧﻰ ﺑﺎﻳﺪ = ﺑﺮﺳﻨﺪ، ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺁ&= #65255;ﺮﺍ ﺷﺎﻳﺴﺘﻪ ﺭﺟﻌ&#= 65174; ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻤ&= #65166;ﻳﺪ ﺍﻟﺒﺘﻪ ﻣﺎ ﺍﺯ = ﻣﮑﺎﻧﻴﺰﻡ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﺍﻳﻦ ﻗﻀﺎﻭﺗﻬ&#= 65166;،ﻭ ﻣﮑﺎﻧﻴﺰﻡ ﺍﻓ&#= 65200;ﺍﻳﺶ ﻭ ﺁﻓﺮﻳﻨﺶ ﺩﺍ&= #65193;ه ها ﭼﻴﺰﻯ ﻧﻤﻴ= 5194;ﺍﻧﻴﻢ،ﭘس ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﺎﻳﺪ ﺗﮑﺎﻣﻞ ﻳﺎﺑﺪ.&= #65261; ﺍﻳﻦ ﻫﻤﺎﻥ ﻳﮕ&= #65166;ﻧﻪ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ ﺍ= ﺳﺖ.ﻭ ﻫﻤﺎﻥ ﻣﻘﺼﻮﺩ &= #64344;ﻴﺎﻣﺒﺮﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #64400;ﺎﺷﻔﺎﻥ ﮐﻠﺎﺳﻬﺎﻯ ﺑﺮ&#= 65175;ﺮ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261;ﻋﻘﻠﻰ ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ = ﺭﺍﻩ ﭘﻴﺶ ﺭﻭﻯ ﺑﺴﻮ&= #65263; ﺧﺪﺍ، ﺑﺮﺍﻯ ﺗ&#= 64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻣﺎ ﺍﺳﺖ.= ﭘسﺑﺎﻳﺪ ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ،ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑ&#= 65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﭘ&= #65268;ﻤﺎﻥ ﻭﺗﺴﻠﻴﻢ ﻭﺍﻃ&#= 65166;ﻋﺖ،ﺍﺯ ﺩﺳﺘﻮﺭﺍﺕ ﻋﻤ&#= 65248;ﻰ ﺁﻧﻬﺎ،ﮐﻪ ﻧﺘ= 5268;ﺠﻪ ﺗﺠﺮﺑﻴّﺎﺕ ﺷ= 5192;ﺺ ﺁﻧﻬﺎ ﺍﺳﺖ.ﺧﻮ&= #65193;ﺭﺍ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺑﺨﺼﻮﺹ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺑﺮﺳﻴﻢ. ﮐﻪ ﺗﻨ= ﻬﺎ ﺩﺭ ﻃﺮﻳﻘﺖ ﻭﻟ&= #65166;ﻳﺖ ﻣﺤﻤﺪﻯ &#= 65251;ﻴﺴّﺮ ﺍﺳﺖ. ﮔﺮﭼﻪ ﻭﻟ= ﻰّ ﺍﻟﻬﻰ ﻣﻌﺮﻓﻰ &= #65207;ﺪﻩ ﻣﺎ،ﺧﻮﺩ ﺩﺭ ﻣ&#= 65188;ﻴﻄﻬﺎﻯ ﻏﻴﺮ ﻣﺴﻠﻤﺎﻥ &= #65199;ﻧﺪﮔﻰ ﮐﻨﺪ. ﮐﻪ ﺍﻳﻦ ﺍ= ;ﺩﻳﺎﻥ ﻭﻣﺬﻫﺐ ﺳﺮﺍﺳ&#= 65198; ﻗﺸﺮﻯ،ﻭ ﮐﺄﻥ &#= 65247;ﻢ ﻳﮑﻦ ﻭ ﻋﺪﻣﺸﺎ&= #65253; ﺑﻬﺘﺮ ﺍﺯ ﻭﺟﻮ&= #65193;ﺷﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﻫﺮ ﻭﻟﺎﻳﺖ ﻓﻘ&= #65268;ﻪ ﻓﺎﺳﺪﻯ ﺳﻨّﻰ &#= 65169;ﺎﺷﺪ ﻳﺎ ﺷﻴﻌﻰ،ﺟﺰ &#= 65169;ﺮﺩﻥ ﺍﺭﻭﺍﺡ ﭘﻴﺮﻭ&#= 65165;ﻥ ﺧﻮﺩ ﺑﻘﻬﻘﺮﺍ&#= 65263; ﺣﻘﺎﺭﺗﻬﺎﻯ ﻧ&#= 65262;ﻋﻰ ﺍﺯ ﺁﻧﻬﺎ ﮐﺎﺭ&= #65263; </spa= n>ﺳﺎﺧﺘﻪ ﻧﻴʌ= 04;ﺖ.ﺣﺘﻰ ﺍﮔﺮ ﺑﻘﻮﻝ ﭘﻴ&= #65166;ﻣﺒﺮ، ﺗﻤﺎﻡ ﻋُﻤﺮ ﺗ&#= 65228;ﺒّﺪ ﮐﻨﻨﺪ.ﻭ ﺭﻭﺯﻫ&= #65166; ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﻌﺒﺎﺩﺕ ﺑﺎﺷ&#= 65256;ﺪ.ﭼﻮﻥ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ &= #65169;ﺎ ﻭﻟﻰّ ﺍﻟﻬﻰ،A= 169;ﺮﺍﻯ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263;، ﻭﺍﺳﻄﻪ ﺍﺭﺗﺒ&#= 65166;ﻁ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﺎ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194;.ﮐﻪ دعا ﺑﺼﻮﺭﺕ ﺩA= 227;ﺎ ﮐﻨﻨﺪﻩ ﺑﺎﺯﮔ&#= 65208;ﺘﻪ ﻭ ﮐﻮﺑﻴﺪﻩ ﻣﻴ&= #65208;ﻮﺩ،ﮐﻪ ﺑﺼﻮﺭﺕ ﻧﻮﻋﻰ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻣﻴﺒﺮﺩ.ﺳﺎﻟﮑ&#= 65166;ﻧﻰ ﮐﻪ ﺑﮑﻤﺎﻝ ﺍﻟ&= #65260;ﻰ ﺭﺳﻴﺪﻩ ﻭ ﺑﺸﻬ&= #65262;ﺩ ﻧﻮﺭ ﻗﺎﺋﻢ،ﻳ= 5166; ﻫﻤﺎﻥ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻳﺎ ﺭﻭﺡ ﻣﻘﺪّ&#= 1587; ﺧﻮﺩ،ﺷﺎﻫﺪ ﻋ= 5268;ﻦ ﻣﺸﻬﻮﺩ ﺧﻮﺩ ﻣ&= #65268;ﺸﻮﺩ ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﺳ&= #65166;ﻟﻚ ﺟﺎﻯ ﻧﻔس ﺣﻴﻮ&#= 65165;ﻧﻰ ﺍﻭﺭﺍ ﻣﻴﮕﻴﺮ&#= 65193;،ﮐﻪ ﻫﻨﻮﺯ ﺯﻧﺪﻩ ﺍ&= #65203;ﺖ.ﮔﺮﭼﻪ ﺍﺯ ﭘﺮﺩﻩ ﻣﺮﮒ = ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﮔﺬﺷﺘ&= #65258;،ﺗﺎ ﺑﻘﻴﻪ ﻋﻤﺮ ﺍﻋ&= #65252;ﺎﻝ ﺣﻴﺎﺗﻰ ﺍﺩﺍﻣ&#= 65258; ﻳﺎﺑﺪ.ﻳﻌﻨﻰ ﺍ&= #65255;ﺴﻠﺎﻥ ﮐﺎﻣﻞ ﭼﻬﺎﺭ ﺑ&= #65228;ﺪﻯ ﻣﻴﺸﻮﺩ.ﺗﻦ ﻭﺫ&= #65259;ﻦ ﻭ ﺭﻭﺍﻥ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﺭﻭﺡ ﺍﻟﻬﻰ،&#= 64400;ﻪ ﺩﻳﮕﺮﺍﻥ ﺍﻳﻦ &= #65169;ُﻌﺪ ﭼﻬﺎﺭم ﺨﺒﺮﻯ &#= 65255;ﺪﺍﺭﻧﺪ .ﻭ ﻟﺬﺍ ﮐﺎﻣﻠﺎ= ﻥ ﭼﻬﺎﺭ ﺑﻌﺪﻯ،= 5251;ﻴﺘﻮﺍﻧﻨﺪ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻭ ﺯﻧﺪﮔﻰ ﺟﻨﻴ&= #65256;ﻰ ﻭ ﺑﺰﺭﮔﺴﺎﻟﻰ &= #65191;ﻮﺩﺭﺍ،ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎ ﺗﻔﺎﻭﺗﻬﺎ&#= 65163;ﻰ ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺁ&#= 65253; ﻧﻮﻉ ﺩﻧﺒﺎﻝ ﻧ&= #65252;ﺎﻳﻨﺪ.ﻭﻟﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548; ﻫﻤﭽﻨﺎﻥ</sp= an> &#= 65193;ﺭ ﺳﻪ ﺑُﻌﺪﻯ ﺧﻮ&#= 65193; ﻫﺴﺘﻨﺪ. ﺗﻦ ﻭﺧ= ﻮﺩﺁﮔﺎﻩ ﻭ ﻧﻔس اﻣّﺎﺭA= 257; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ.&#= 65169;ﺘﻌﺒﻴﺮ ﺩﻳﮕﺮﻯ ﮔﻴﺎﻫ&#= 65166;ﻥ ﻳﻚ ﺑُﻌﺪﻯ ﻫﺴ&#= 65176;ﻨﺪ ﮐﻪ ﺗﻨﻬﺎ ﺗﻮﻟ&= #65268;ﺪ ﻣثل ﻣﻴﮑﻨﻨﺪ= 48;ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﺩﻭ &= #65169;ُﻌﺪﻯ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺗ= 5262;ﻟﻴﺪ ﻣثل ﻭ ﺣﺮﮐﺖ ﺩ&#= 65165;ﺭﻧﺪ.ﻭ ﺍﻧﺴﺎﻥ ﺳﻪ ﺑُ&#= 65228;ﺪﻯ ﺍﺳﺖ ﮐﻪ ﺗﻮﻟﻴ&= #65194; ﻣثل ﻭ ﺣﺮﮐﺖ ﻭ &= #65195;ﻫﻦ ﻳﺎﻋﻘﻞ ﻣﺎﺩﻯ &= #65261; ﺟﺰﺋﻰ ﺩﺍﺭﺩ. ﻭ= ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻗﻄﻌﺎ</s= pan> &#= 65165;ﻧﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﻓﻮﻕ &= #65169;ﺸﺮﻯ،ﺍﺑﻌﺎʋ= 93; ﺑﻴﺸﺘﺮﻯ ﺑﻮﺟ&#= 65262;ﺩ ﻳﻚ ﻣﻮﺟﻮﺩ ﻣﻴ&= #65194;ﻫﺪ که ﭽﻪ ﺗﻔﺎﻭﺗ= 5260;ﺎ ﺩﺭ ﻭﺟﻮﺩ ﺑﻴﻦ = ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﻫﺴﺖ&= #1548;ﮐﻪ ﺑﻴﻦ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﺎ ﻓﻮﻕ ﺑﺸﺮﻯ&= #65191;ﻮﺍﻫﺪﺑﻮﺩ.<o:p></o:p>= = 5251;ﻴﺨﻮﺍﻫﻢ ﺍﺯ ﺭﻭﺡ ﺑﮕﻮﻳ&= #65250; ﮐﻪ ﻫﻤﺎﻥ ﺧﻮﺩ&= #65153;ﮔﺎﻩ ﺗﺰﮐﻴﻪ ﺷﺪﻩ ﻭ = ﭘﺎﻙ ﮔﺮﺩﻳﺪه ﺪﺭ ﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ،ﺑﺎ ﻭﻟ= 5264;ّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ.ﻭ ﺑﺎ = ﺗﻌﻠﻴﻢ ﭘﻴﺮ ﺍﻟﻬﻰ= ;،ﻭ ﮐﻤﮑﻬﺎﻯ ﻟﺤﻈ&#= 65258; ﺑﻠﺤﻈﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ. ﻭ ﺍﻳﻦ ﻫﺪﻑ ﻣﺎ= ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﺳﺖ.ﻭ = ﻫﺮ ﮐﺎﺭ ﺩﻳﮕﺮﻯ ﮔ&= #65198;ﭼﻪ ﺣﻴﺎﺗﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ ﻭﻣﻬﻢ،ﻣﺎﺩﺍA= 249; ﺩﺭ ﺳﻤﺖ ﺍﻳﻦ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺑﺎﺷﺪ،= 5165;ﻣﺮﻯ ﺣﻠﺎﻝ ﻭﻣﻨﻄﻘ&#= 65264; ﻭ ﺍﻟﻬﻰ ﺍﺳﺖ. ﭼ= ;ﻪ ﺧﻮﺭﺩﻥ ﻏﺬﺍ ﺑ&= #65166;ﺷﺪ،ﻳﺎ ﺧﻮﺍﺏ ﻭ ﺍﻋﻤﺎ&= #65245; ﺩﻳﮕﺮ ﺑﺸﺮﻯ.ﺍ&= #65251;ﺎ ﻫﺮ ﮐﺎﺭﻯ ﮐﻪ ﻣ= ﺨﺎﻟﻒ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65166;ﺷﺪ،ﺑﺨﺼﻮﺹ ﮐﻪ ﭘﻴﺮ &#= 65165;ﻟﻬﻰ،ﺗﺤﺮﻳ᥽= 0; ﻭ ﻣﻤﺘﻮﻉ ﮐﺮﺩ&= #65257; ﺑﺎﺷﺪ. ﺗﻨﻬﺎ ﺑ= ﺮﺍﻯ ﺳﺎﻟﻚ ﺍﺳﺖ، ﻟ&#= 65196;ﺍ ﺳﺎﻟﻚ ﺩﺭ ﺩﻭﺭ&= #65257; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65227;ﺰﻟﺖ ﺧﻮﻳﺶ ﺍﺣﺮﺍﻡ &= #65169;ﺮﺗﻦ ﺩﺍﺭﺩ.ﮐﻪ ﻫﺮﭼ&= #65268;ﺰﻯ ﺭﺍ ﺑﺮﺧﻮﺩ ﺣﺮ&= #65165;ﻡ ﻣﻴﮑﻨﺪ.ﻣﺎﺩﺍ&#= 65249; ﮐﻤﮑﻰ ﺩﺭ ﮐﺎﺭ = ﺳﻠﻮﻙ ﻧﻤﻰ ﮐﻨﺪ.ﺣﺘﻰ = ﮐﺎﺭﻫﺎﻯ ﺑﺪﻭﻥ ﺃثر ﻣﻨ= 5236;ﻰ،ﺩﺭ ﮐﺎﺭ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺡ. ﺣﺪّ ﺃﻗﻞ ﮐُﺸ= 5256;ﺪﻩ ﺯﻣﺎﻥ،ﻭ ﺗﻠﻒ &#= 64400;ﻨﻨﺪﻩ ﻋﻤﺮ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ. ﮐﻪ ﭘس ﺍﺯ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ،ﮐﻪ ﻣﻌ= 5252;ﻮﻟﺎ ﻫﻤﻪ ﺳﺎﻟﮑﺎﻥ &= #65255;ﺪﺍﺭﻧﺪ.ﺁﻧﮕ= 5166;ﻩ ﻣﻌﺼﻮﻡ ﺍﺯ ﻫﺮ&= #65251;ﻌﺼﻴﺖ ﻭ ﺳﺮﮐﺸﻰ ﻫﺴﺘ&= #65256;ﺪ.ﮐﻪ ﺩﻳﮕﺮ ﺣﺮﺍمی = 5198;ﺍ ﻧﺪﺍﺭﻧﺪ.ﻭﺣﺮ&#= 65165;ﻡ ﻣﺤﻤﺪ ﻫﻤﻴﻦ ﺣ&= #65198;ﺍﻣﻬﺎﻯ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺧ&= #65262;ﺩﺵ ﺑﻮﺩﻩ ﺍﺳﺖ، ﻭ&#= 65255;ﻪ ﺑﺮﺍﻯ ﻫﻤﻪ ﺯﻣ&= #65166;ﻧﻬﺎ.ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ ﺑﺨ&#= 65262;ﺍﻫﻨﺪ ﺣﺮﺍﻡ ﺭﺍ ﺣﻠﺎ&= #65245; ﮐﻨﻨﺪ ﻳﺎ ﺑﺎﻟ&= #65228;ﮑس.ﻭﻫﺮﭘﻴﺎA= 251;ﺒﺮ ﺭﻭحی ﺮﺍ ﮐﻪ ﺍ&#= 65199; ﻧﻮﻋﻰ ﺑﺨﻮﺍﻫ&#= 65194; ﺑﻨﻮﻉ ﺩﻳﮕﺮ ﺑ&= #65166;ﻟﺎﺗﺮ ﻳﺎ ﭘﺎﺋﻴن بب= 85;ﺩ،ﺍﺯ ﭘﺮﺩﻩ ﻣﺮﮒ ﻭﺗ&= #65198;ﻙ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺑ&= #65166;ﻳﺪ ﺑﮕﺬﺭﺩ.ﺗﺎ ﺩﺭ = جنین ﺷﺪﻥ ﻣﺠﺪﺩ ﺩﺭ = ﺭﺣﻢ ﻣﺎﺩﺭی اﺯ ﻧﻮ &#= 65211;ﻮﺭﺕ ﻧﻮﻋﻰ ﻭ ﺑﺪﻥ ﺟ= ﺪﻳﺪﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﺑﺴ&= #65166;ﺯﺩ.ﻭ ﺍﺯ ﻫﻤﺎﻥ ﻣﺎﺩ&= #65257; ﻫﺎﻯ ﺃﺗﻤﻰ ﻭﻣ&= #65262;ﻟﮑﻮﻟﻰ ﻭ ﻋﻀﻮﻯ ﺍﻭﺭﮔ&= #65166;ﻧﻴﻚ ﮐﻪ ﺧﻮﻙ ﻭ ﻣﻴﻤ= ﻮﻥ ﻭ ﻳﺎ ﺑﺸﺮ ﺩﺍﺭ= ﺩ،ﻭ ﺷﺎﻳﺪ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ </spa= n>ﺑﺸﺮﻯ،ﮐﻪ ᥷= 1;ﺒﺮ ﺍﺯ ﻭﺟﻮﺩ ﺁﻧﻬ&= #65166; ﻧﺪﺍﺭﻳﻢ ﻭ ﻟﺬ&= #65165; ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65251;ﻴﮕﻮﻳﺪ ﺍﺯ ﺟﻤﺎﺩﻯ ﻣُ&#= 65198;ﺩَﻡ ﻭﻧﺎمی ﻮﮔﻴﺎA= 259;ﻰ ﺷﺪﻡ،ﻭ ﺍﺯ ﻧﻤ&#= 65166; ﻣﺮﺩﻡ ﺯﺣﻴﻮﺍ&#= 65253; ﺳﺮ ﺯﺩﻡ. ﺯﺣﻴﻮ= ﺍﻥ ﻣُﺮﺩﻡ ﻭﺍﻧﺴ= 5166;ﻥ ﺷﺪﻡ. ﭘس ﻣﻦ ﮐﻰ= ﺯﻣُﺮﺩﻥ ﮐﻢ ﺷﺪﻡ؟ ﻭ ﻟﺬ&= #65165; ﺗﻨﻬﺎ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﻣﺮﮒ ﻃﺒ&= #65268;ﻌﻰ ﺧﻮﺩﺭﺍ ﺁﺭﺯﻭ &= #65251;ﻴﮑﻨﻨﺪ، ﻭ ﻫﻴﭻ ﻣﻮﺟﻮﺩ&= #65263; ﺩﻳﮕﺮ ﺍﺯ ﺟﻤل&#= 1607; غیر ﺳﺎﻟﮑﺎﻥ A= 187;ﺎﺿﺮ ﺑﻤُﺮﺩﻥ ﻧﻴﺴ= 5176;ﻨﺪ.ﻭﻣﻴﺨﻮﺍʌ= 59;ﻨﺪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻣ&= #65198;ﺗﻊ ﺟﻬﺎﻥ ﺑﭽﺮﻧﺪ &= #65261;ﻣﺴﺖ ﻭﺧﻮﺵ ﺑﺎﺷﻨﺪ &= #64400;ﻪ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﺑ&= #65208;ﺮﻯ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺁﻧﻬﺎ، ﻫﻤﺎﻥ &#= 65169;ﻬﺸﺖ ﻣﻮﻋﻮﺩ ﭼﻬﺎﺭ&#= 65249; ﺁﻧﻬﺎ از تکام= ;ل ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65153;ﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65169;ﻬﺸﺖ ﺧﻮﺩﺭﺍ ﺻﺮﻑ ﺗ&= #65188;ﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩ ﻧﻤﻰ ﮐﻨﻨ&= #65194; ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺻﺮ= ﻑ ﻟﺬﺕ ﺷﮑﻢ ﻭ ﺍﻃ= ﺮﺍﻑ ﺷﮑﻢ میکند.ﭘس= ; ﺍﺯ ﻣﺮﮒ ﺑﺮﺣﺴﺐ ﺑ&= #65240;ﺎﻳﺎﻯ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻗ&#= 65264; ﻣﺎﻧﺪﻩ، ﺭﻭﺡ &#= 65153;ﻧﻬﺎ ﺑﻴﻚ ﻧﻮﻉ ﺣﻴﻮ&= #65165;ﻥ ﻣﺴﺦ ﻣﻴﮕﺮﺩﻧ&#= 65194; . <o:p></o:p> = 5261; ﺣﺘﻰ ﺃﺗﻢ ﻫﺎ ﻭﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺗﺤﺖ ﺃﺗﻤﻰ ﭼﻮ&= #65253; ﺃثیرﻯ ﻭﻣﺎ ﺗA= 188;ﺖ ﺁﻧﻬﺎ،ﺳﺮﺍﺳA= 198; ﺭﻭﺣﻰ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﺩﺍﺭﻧﺪ ﺑﺎ ﺭﻓ&= #65226; ﻧﻮﺍﻗﺺ ﺧﻮﺩ،= 5193;ﺭ ﮐﺮﺍﻣﺎﺕ ﺍﺯ ﻧ&= #65198;ﺩﺑﺎﻥ ﺍﺯ ﺍﻧﻮﺍﻉ ﺗﺤ&= #65174; ﺟﻤﺎﺩﻯ ﻭ ﺟﻤﺎ&= #65193;ﻯ ﻭ ﻓﺮﺍﻭﺍﻥ ﻓﺼ&= #65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65251;ﺮﻭﺯ ﻣﻴﺮﺳﻨﺪ، ﮐﻪ &#= 65175;ﻮﺍﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﮐﺴﺐ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﻭﺗﺄﻣﻴﻦ ﺷﺮﺍ&#= 65267;ﻂ ﻟﺎﺯﻡ،ﺗﺎ ﺷﺮ= 5217; ﮐﺎﻓﻰ ﺭﺍ ﺑﻴﺎ&= #65169;ﻨﺪ. ﮐﻪ ﺑﻨﻮﻉ ﻭ ﺍﻧ= ﻮﺍﻉ ﻓﺮﺍﻭﺍﻥ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﻌﺪﻯ ﺑﺮﻭﻧﺪ.&= #65199;ﻳﺮﺍ ﺩﺍﺩﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ﻰ ﻧﻪ ﻣﺤﺪﻭﺩ ﺍﺳ&= #65174;،ﻭ ﻧﻪ ﺍﻧﺘﻬﺎﺋﻰ &= #65193;ﺍﺭﺩ ﺩﺭ ﻓﻴﺰﻳﻚ ﺃﺗ&= #65252;ﻰ ﺑﺨﻮﺑﻰ ﻣﺎﺟﺮ&#= 65165;ﻯ ﺗﮑﺎﻣﻞ ﻣﺤﺘﻮ&#= 65267;ﺎﺕ ﺻﺪﮔﺎﻧﻪ ﺗﺸﮑ&#= 65268;ﻞ ﺩﻫﻨﺪﻩ ﻫﺴﺘﻨ&#= 65194;.ﻫﺮ ﺃﺗﻢ ﮐﻪ ﺍﺯ ﺍﻧ= ﺮﮊﻳﻬﺎﻯ ﺧﻮﺭﺷﻴﺪ ﻭﮐﻬ&#= 64401;ﺸﺎﻥ،ﮐﻮﺍﻧ᥵= 6;ﻮﻡ ﻫﺎﻯ ﻟﺎﺯﻡ ﺭﺍ = ﻣﻴﮕﻴﺮﻧﺪ، ﮐﻪ ﭘس ﻫﺰﺍﺭﺍ&#= 65253; ﺳﺎﻝ ﻣﺤﺘﻮﻳﺎ&#= 65173; ﻫﺴﺘﻪ ﺃﺗﻢ ﺍﺷ&= #65170;ﺎﻉ ﺷﺪﻩ،ﻭ ﺍﻧﻘﻠ= 5166;ﺏ ﺩﺍﺧﻞ ﺃﺗﻢ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ، ﮐﻪ ﻗ&#= 65204;ﻤﺘﻰ ﺍﺯ ﺁﻥ ﺑﺒﻴﺮﻭ&= #65253; ﺍﺯ ﻫﺴﺘﻪ ﭘﺮﺗ&= #65166;ﺏ ﻣﻴﺸﻮﺩ،ﻭ ﺍﻟ= 4401;ﺘﺮﻭﻥ ﺟﺪﻳﺪﻯ ﺩﻭﺭ ﻣ&= #65194;ﺍﺭ ﺑﮕﺮﺩﺵ ﺩﺭ ﻣﻴ&= #65154;ﻳﺪ. ﻭ ﺁﻧﮕﺎﻩ ﻣثل= 575; ﺃﺗﻢ ﻫﻴﺪﺭﻭﮊ&#= 65253; ﺗﺒﺪﻳﻞ ﺑﺄﺗﻢ &= #65259;ﻴﻠﻴﻮم ﻤﻴﺸﻮﺩ. ﻭﻫﻤﭽ&= #65256;ﺎﻥ ﺃﺗﻤﻬﺎ ﺗﮑﺎﻣ&#= 65246; ﻣﻴﻴﺎﺑﺪ،ﮐﻪ = 5267;ﮑﺼﺪ ﻭ ﭼﻬاﺮﺩﻩ ﻋﻨ&#= 65212;ﺮ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﺸ&= #65256;ﺎﺳﻢ.ﺁﻧﮕﺎﻩ ﺟﻬﺎﻥ ﺗﺤﺖ ﺃث&#= 1740;رﻯ ﺑﺠﻬﺎﻥ ﺃثیرʌ= 63;،ﻭ ﺑﺠﻬﺎﻥ ﺃﺗﻤﻰ &= #65203;ﭙس ﺑﺠﻬﺎﻥ ﻣﻮﻟﮑ&#= 65262;ﻟﻰ ﻣﻴﺮﺳﻴﺪ. ﮐﻪ ﺩ= ﺍﺳﺘﺎﻥ ﺍﺳﻴﺪ دی إن ا</spa= n> </spa= n>ﻣﻄﺮﺡ ﻣﻴﺸʌ= 62;ﺩ.ﻭ ﭘس ﺍﺯ ﺁﻥ ﺟﻬﺎ&= #65253; ﮊﻧﺘﻴﮑﻰ ﺑﺠﻬ&#= 65166;ﻥ ﻭﻳﺮﻭﺳﻰ ﻣﻴﺮ&#= 65203;ﻴﺪ. که هنوﺯ ﭘﻮﺳت= ;ه ﺠﺎﻣﻊ ﻣﺤﺘﻮﻳ&#= 65166;ﺕ ﺭﺍ ﻧﺪﺍﺭﺩ.ﻭﻟ&= #65264; ﺗﻮﻟﻴﺪ ﻣثل ﮊ= 5255;ﺘﻴﮑﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭﻳﻚ ﻭﻳﺮﻭس ﺍ&#= 65199; ﻣﻠﻴﺎﺭﻫﺎ ﮊﻥ &= #65175;ﺸﮑﻴﻞ ﺷﺪﻩ،ﻭ ﻋﺎﻗﺒ= 5174; ﺑﺠﻬﺎﻥ تولید مثل نوعی ﻣﻴﺮ= ﺳﻴﻢ.ﮐﻪ ﮔﻴﺎﻫﺎﻥ ﺭﺍ ﺗ&= #65208;ﮑﻴﻞ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺩﻧ&= #65170;ﺎﻟﻪ ﺟﻬﺎﻥ ﮔﻴﺎﻫﻰ &= #65169;ﺠﻬﺎﻥ ﺣﻴﻮﺍﻥ ﻣﻴﺮﺳ&#= 65194;. ﺗﺎ ﺳﺮ ﺍﺯ ﻧﻮﻉ= ﺑﺸﺮ ﻭ ﺻﺪﻫﺎ ﻳﺎﻫﺰ&= #65165;ﺭ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺁ&= #65253; ﻣﻴﺮﺳﻴﻢ ﮐﻪ ﻫ&= #65204;ﺘﻴﻢ.ﺍﮔﺮ ﻗﺪﺭ ﺍﻳﻦ ﺭﺍﻩ = ﺩﺭﺍﺯ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺭﺍ ﺩﺭﻳﺎﻓﺘﻪ &= #65169;ﺎﺷﻴﻢ.ﺷﺎﻳﺴ= 5176;ﻪ ﻫﺴﺖ ﺑﻔﮑﺮ ﺗﮑ&= #65166;ﻣﻞ ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ &= #65193;ﺭ ﮐﻨﺘﺮﻝ ﻧﻔس ،= 5193;ﺭ ﺗﻐﻴﻴﺮ ﻭﺩﻭﺭ&#= 65263; ﺍﺯ ﻫﺮ ﮔﻨﺎﻩ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ،ﺑﺪﺳﺘA= 262;ﺭ ﭘﻴﺮ،ﻭ ﻧﻪ ﺣﺮ&#= 65165;ﻣﻬﺎﻯ ﺁﺧﻮﻧﺪﻫﺎ.ﻭﺣ&#= 65176;ﻰ ﻃﺮﺣﻬﺎﻯ ﭘﻴﺎ&#= 65251;ﺒﺮ،ﮐﻪ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻘﺮﺭ ﻣﻴ&= #64401;ﻨﺪ.ﻭ ﻫﺮ ﺳﺎﻟﻚ ﮐﻪ ﭘ= ﻴﺮ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺍ&= #65261;، ﻫﺮﭼﻪ ﺻﻠﺎﺡ ﺑ&= #65194;ﺍﻧﺪ ﺍﺟﺮﺍ ﻣﻴﮑﻨﺪ &= #65261; ﺑﺎﻟﺄﺧﺮﻩ ﺑﺎ &= #65207;ﻬﻮﺩ </spa= n>ﻧﻮﺭ ﻗﺎﺋﻢ A= 197;ﻭﺡ ﺍﻟﻘﺪس ﺍﺳﺖ،@= 400;ﻪ ﻣﺎﺭﺍ ﺑﺠﻬﺎﻥ &= #65169;ﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺮﺩ. ﮐﻪ ﻓﺮﺿﺎ ﺑﺨﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺭﻭﺡ ﺍﻟ&= #65156;ﺭﻭﺍﺡ ﻭ ﺭﺏّ ﺍﻟﺄﺭﺑ&#= 65166;ﺏ ﺑﺮﺳﻴﻢ.ﮐﻪ ﻣﻌ&= #65248;ﻮﻡ ﻧﻴﺴﺖ ﻭﻇﻴﻔﻪ &= #65197;ﻭﺡ ﻓﺮﺩﻯ ﺭﺳﻴﺪﻩ &= #65169;ﮑﻤﺎﻝ ﻣﻄﻠﻖ ﺍﻟﻠﻪ،= 5169;ﻔﺮﺽ ﺭﺳﻴﺪﻥ ﺑﻨﻬﺎ&#= 65267;ﺖ ﻣﻄﻠﻖ،ﺁﻧﮕﺎA= 257; ﻣﺄﻣﻮﺭﻳّﺖ ﺟ= 5194;ﻳﺪ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻣ&= #65220;ﺮﺡ ﻣﻴﺸﻮﺩ.ﻭﻣﻨﻄ&#= 65240;ﻰ ﻫﻢ ﻧﻴﺴﺖ،ﻭﺑ= 5240;ﻮﻝ ﻗﺮﺁﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﮐﺎﺭ ﻋﺒث ﻭ ﺑﺪ&= #65261;ﻥ ﻫﺪﻑ ﻭﻧﺘﻴجه = 5169;ﻨﻤﺎﻳﺪ.ﭘس ﺁﻧﮕﺎﻩ ﻧﻴﺰ ﺑ&= #65166;ﻳﺪ ﺍﻟﻮﻫﻴّﺖ ﮐﻨ= 5194;، ﻫﻤﺎﻥ ﮔﻮﻧﻪ که کاﻣﻠﺎﻥ ﺍʌ= 47;ﻬﻰ ﺑﺸﺮﻯ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ،ﺭﺑﻮﺑA= 268;ّﺖ ﻭ ﺗﺮﺑﻴﺖ ﺍﻟﻬ&= #65264; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮔ&#= 65262;ﺋﻰ ﻣﺮﺍﺗب ﺘﺠﻠّA= 264; ﺍﻟﻬﻰ ﺩﺭ ﺷﻬﻮ&= #65193;ﻫﺎ،ﻫﺮﻳﻚ ﻣﻨﺘﻈﺮ ﮐﺎﺷﻔ&#= 65166;ﻥ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﺗ= ﺎ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﺁﻧﻬﺎ ﺭﺍ= ; ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﮐ&= #65256;ﺪ . <o:p></o:p> = 5169;ﺮﺧﻰ ﻋﻠﻤﺎ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﻨﺪ،ﻣﻴﺘﻮʋ= 65;ﻧﻨﺪ ﺍﺯ ﻣﻮﺍﺩ ﺁﻟﻰ&= #1548;ﺗﺮﮐﻴﺒﺎﺕ ﺯﻧﺪﻩ ﻭﻟﻮ ﻭﻳ&= #65198;ﻭس ﺑﻮﺟﻮﺩ ﺁﻭﺭﻧ&#= 65194;، ﻭ ﻣﻌﻠﻮﻡ ﻧﻴﺴ&= #65174;،ﺍﮔﺮ ﺁن ﺘﻮﻟﻴﺪ ﻣث= 604; ﺍﮔﺮ ﻧﮑﻨﺪ،ﻋ= 5252;ﻠﺎ ﺗﺮﺍﮐﻤﻰ ﺃﺗم= 740; است ﻮﻧﻪ ﻣﻮﺟA= 262;ﺩﻯ ﺯﻧﺪﻩ.ﻭ ﺍﮔﺮ ﺑ= ﺨﻮﺍﻫﺪ ﺗﻮﻟﻴﺪ ﻣثل ﮐ= 5256;ﺪ،ﺑﺎﻳﺪ ﺗﺎﺭﻳﺨﭽﻪ ﺗﮑ&#= 65166;ﻣﻞ ﺭﻭﺣﻰ ﺍﺯ ﺃﺯﻝ = ﺭﺍ ﺍﻳﻦ ﻣﻮﺟﻮﺩ ﻣ&= #65212;ﻨﻮﻋﻰ ﺑﻮﺩه ﺒﺎﺷﺪ . ﻭ= ﭼﻮﻥ ﺍﻳﻦ ﺃﻣﺮ ﻣﺤﺎ&= #65245; ﺍﺳﺖ.ﭘس ﺷﺪﻧﻰ &= #65255;ﻴﺴﺖ. ﻭﻣﺎ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺃ&= #65199;ﻟﻰ ﻭﺍﻟﻬﻰ ﺭﺍ ﺩﺍ&= #65197;ﻳﻢ،ﮐﻪ ﻫﺮﮐﺪﺍﻡ از م= 75; ﻳﻚ ﺗﺠﻠّﻰ ﺻﻔﺎﺗ= 5264; ﻳﺎ ﺍﮐﻨﻮن ﻨﻮ&#= 65227;ﻰ ﺍﻟﻬﻰ ﻫﺴﺘﻴﻢ&#= 1548;ﻭﻟﻰ ﻗﺪﺭ ﺧﻮﺩﺭﺍ ﻧ&= #65252;ﻴﺪﺍﻧﻴﻢ.ﻭﻟ= 5196;ﺍ ﻣﺮﺩﻩ ﺭﺍ ﺯﻧﺪ&= #65257; ﮐﺮﺩﻥ،ﻣﺎﻧﻨA= 194; ﻋﺪﻡ ﺭﺍ ﻣﻮﺟﻮ&= #65193; ﮐﺮﺩﻥ،ﮐﺎﺭ ﺍ= 5255;ﺴﺎﻥ ﻧﻴﺴﺖ.ﺣﺘﻰ ﭘﺰ&= #65207;ﮑﺎﻥ ﮐﻪ ﺍﮔﺮ ﻣﺮﮒ ﮐ= ﺴﻰ ﺭﺍ ﺑﻌﻘﺐ ﺑﻴﻨ&= #65194;ﺍﺯﻧﺪ،ﻭﻟﻰ ﭼﻮﻥ ﻣُﺮﺩﻧﺪ &#= 65199;ﻧﺪﻩ ﺷﺪﻧﻰ ﻧﻴﺴﺘﻨ&#= 65194;.ﻭ ﺍﮔﺮ ﻣﻮﺟﻮﺩﻯ &= #65197;ﺍ ﻳﺦ ﺯﺩﻧﺪ ﮐﻪ ﺳ= ﺎﻟﻬﺎ ﺑﻌﺪ ﮔﺮﻡ ﻭﺯﻧ&= #65194;ﻩ ﮐﻨﻨﺪ، ﺩﺭ ﻭﺍ&#= 65239;ﻊ ﻧﻤﺮﺩﻩ ﺑﻮﺩﻩ &= #65165;ﺳﺖ.ﺑﻠﮑﻪ ﺯﻣﺎﻥ ﺑﺮﺍﻯ ﺍ&= #65187;ﺴﺎس ﻣﻮﺟﻮﺩ ﻳﺦ ﺯﺩ&= #65257; ﻣﺘﻮﻗﻒ ﺷﺪﻩ. ﻫ= ﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺩﺭ ﺧ= ﻮﺍﺏ ﻭ ﺩﺭ ﺑﻴﻬﻮﺷﻰ = ﺟﺮﺍﺣﻰ ﺯﻣﺎﻥ ﺭﺍ ﺍﺣﺴ&= #65166;س ﻧﻤﻰ ﮐﻨﻴﻢ.ﻭﻟ&= #65264; ﺑﺸﮑﻠﻰ ﺟﺎﺋﻰ &= #65259;ﻨﻮﺯ ﻧﻴﻤﻪ ﺯﻧ= ;ﺪﻩ ﻫﺴﺘﻨﺪ.ﺯﻳﺮﺍ &= #65199;ﻧﺪﮔﻰ ﺩﺭ ﺍﻧﺴﺎﻥ، ﻳ&#= 65228;ﻨﻰ ﺩﺍﺷﺘﻦ ﺍﻋﻤﺎ&#= 65245; ﺣﻴﺎﺗﻰ،ﭼﻮﻥ = 5165;ﺣﺴﺎﺵ ﻭ ﺣﺮﮐﺖ ﻭ ﺗﻔﮑ= ّﺮ ﺍﺣﺴﺎﺵ ﻧﺎﺳﻮ&#= 65175;ﻰ ﺩﺭ ﺟﺴﻢ،ﻭ ﺍﻋ&#= 65212;ﺎﺏ ﻭ ﺣﺮﮐﺖ ﻭ ﺍﺣﺴ= ﺎس ﻣﻌﻨﻮﻯ ﺩﺭ ﺫﻫ&= #65254; ﻭﻓﮑﺮ،ﭼﻪ ﺭﺳ= 5194; ﺑﺎﺣﺴﺎس ﻣﻴﻨ= 5262;ﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;.ﮐﻪ ﺣﺘﻰ ﺭؤﻳﺎﻫﺎ= 5263; ﻣﺎ ﺩﺭ ﻫﺮﮐس ﻧ&= #65262;ﻋﻰ ﺍﺣﺴﺎسهای ﻣ᥾= 8;ﻨﻮﻯ ﻣﻠﮑﻮﺗﻰ ﻫﺴﺘ&#= 65176;ﻨﺪ، ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﻣ&= #65188;ﻤﺪﻯ، ﺍﺣﺴﺎﺳﺎﺕ ﺭﺍ &= #65193;ﺭ ﺩﺭﻳﺎﻓﺘﻬﺎﻯ &#= 65183;ﺒﺮﻭﺗﻰ ﻧﻴﺰ ﺍﺯ ﺭﺏّ ﺭ&= #65187;ﻤﺎﻥ، ﺩﺭ ﻋﺮﺵ ﺟﺒﺮﻭ&= #65173; ﺩﻭﻡ ﺍﺯ ﺳﻤﺖ ﻣ= ﺎ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑ&#= 65256;ﻨﺪ. ﻭﻟﻰ ﻗﺎﺋﻢ ﺩﺭ = ﺟﺒﺮﻭﺕ ﻧﺨﺴﺘﻴﻦ ﺍﺳﺖ.&= #64400;ﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺗﺮ&#= 65169;ﻴﺖ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﺑ&= #64401;ﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﻣﻴﺪﻫ&#= 65194;. ﮐﺎﻣﻠﺎﻥ ﺍﺩﻳ&#= 65166;ﻥ ﺳﻠﻮﻙ ﺩﻳﮕﺮ،= 5267;ﺎ ﺃﻫﻞ ﮐﺘﺎﺏ ﻭ ﺳ= ﻠﻮﻙ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;،ﺧﻮﺩ ﻭﻣﺮﺍﺗﺐ ﻋﺮﺵ &= #65191;ﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﺗﺎ ﺩﺭ ﺗﻮﻟﺪﺍ&= #65173; ﻧﺴﺦ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮﻯ،ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻭ = ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺮﺳﺎﻧﻨﺪ. ﺃﺗﻤﻬﺎ ﻧﻴﺰ ﺣ&= #1587;ّ ﺩﺍﺭﻧﺪ،ﺍﺯ ﻧ= 5262;ﻉ ﻧﻴﺎﺯ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ.ﻭﺣﺘﻰ ﺣﺮﮐﺖ ﻭ ﻳﺎ ﺗﺒ= ﺪﻳﻞ ﺧﻮﺩﺍﺯ ﺃﺗﻤﻰ &= #65169;ﺎﺗﻢ ﺩﻳﮕﺮ،ﻭﻧﻪ ﺗ= 5262;ﻟﻴﺪ ﻣثل ﺃﺗﻤﻰ . ﺃﺗ&= #65250; ﺍﺣﺴﺎس ﺷﻴﻤﻴ= 5166;ﺋﻰ ﺩﺍﺭﺩ، ﻭﺍﺣﺴ= 5166;ﺳﺎﺕ ﻋﺼﺒﻰ ﺍﻧﺴﺎﻥ &= #65259;ﻢ، ﺷﻴﻤﻴﺎﺋﻰ ﻭ ﻳ&= #65166; ﺍﻟﮑﺘﺮﻳﮑﻰ ﺍ&#= 65203;ﺖ.ﻭﻟﻰ ﺍﺣﺴﺎس ﺫﻫﻨﻰ &#= 65261;ﺍﻟﻬﺎﻡ ﮐﻪ ﻫﻤﻪ ﺩﺍﺭﻧ&= #65194;،ﺍﺯ ﮔﻮﻧﻪ ﺍﻣﻮﺍﺝ &= #65251;ﺨﺼﻮﺹ ﺭﺳﻴﺪﻩ ﺍﺯ ﻣﻨ&= #65166;ﺑﻊ ﻋﻘﻞ ﻭﺯﻧﺪﮔﻰ &= #65193;ﺭﻫﺴﺘﻰ ﺍﺳﺖ.ﻣثلا ﺍﺯ = 5197;ﺏّ ﺍﻟﻨﻮﻉ ﺑﺮﺍﻯ &= #65259;ﺮ ﻓﺮﺩ ﻧﻮﻋﻰ ﺧﻮ&= #65193;.ﻭﻟﻰ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﻣﮑﺎﻥ ﻟﺎ ﻣ= ﮑﺎﻥ ﻫﺴﺘﻨﺪ ﭘس ﺗﺼ&#= 65262;ﺭ ﺍﻣﻮﺍﺝ ﻧﻴﻤﻪ &= #65251;ﺎﺩﻯ ﺭﺳﻴﺪﻩ،ﺍﺯ ﺳ= 5252;ﺖ ﻭﻣﻨﺒﻊ ﻣﻌﻴﻨ&#= 65264; ﻣﻨﻄﻘﻰ ﻧﻴﺴﺖ &= #65165;ﻣﺎ ﺁﻧﭽﻪ ﻣﺎ ﺍﺯ ﻣ= ﺎﺩﻩ ﺃﺗﻤﻰ ﻭﻣﻮﻟﮑ&#= 65262;ﻟﻰ ﻭﺗﺮﺍﮐﻢ ﺁﻧﻬ&#= 65166; ﻣﻰ ﺑﻴﻨﻴﻢ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ ﻧﻴﺴﺖ،= 705;ه ﺘﺮﺍﮐم هندﺳی اﺳﺖ.ﻣثلا ﺍﺯ A= 191;ﺎﻙ ﺷﮑﻞ ﻫﺮﻡ ﺳﺎﺧ&= #65176;ﻪ ﺷﻮﺩ، ﻭ ﻳﺎ ﺑﺎ = ﺁﺟﺮ ﺧﺎﻧﻬﺎﻯ ﺑﺴﺎ&#= 65199;ﻧﺪ.ﮐﻪ ﺍﻳﻨﻬﺎ ﺻﻮﺭﺗ&#= 65260;ﺎﻯ ﻧﻮﻋﻰ ﻧﻴﺴﺘﻨ&#= 65194;،ﺑﻠﮑﻪ ﺻﻮﺭﺗﻬﺎﻯ ﻫﻨ&#= 65194;ﺳﻰﺍﻧﺘﺰﺍﻋʌ= 64; ﺫﻫﻦ ﻣﺎ ﻣﻴﺒﺎ&= #65207;ﻨﺪ.ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﭼ&= #65262;ﻥ ﻣﺤﺘﻮﻳﺎﺕ ﺃﺗ&#= 65250; ﺑﺎﻫﻢ،ﻭﻳﺎ ﭘ= 5268;ﻮﺳﺘﻦ ﺃﺗﻤﻬﺎ ﺩﺭ &#= 65251;ﻮﻟﮑﻮﻟﻰ،ﻭ ﻳﺎ ﺍﺭﺗﺒﺎﻁ ﻣ&= #65262;ﻟﮑﻮﻟﻬﺎ ﺩﺭ ﺳﻠﻮﮐﻰ،ﻭ= 5165;ﺭﺗﺒﺎﻁ ﺳﻠّﻮﻟﻬﺎ ﺑﺎ= 5259;ﻢ ﺑﺮﺍﻯ ﺗﺸﮑﻴﻞ &= #65227;ﻀﻮ،ﻭ ﺳﭙس ﺍﺭﺗﺒﺎﻁ &#= 65261;ﻧﻈﺎﻡ ﻟﺎ ﻳﺘﻐﻴّﺮ ﺍ&#= 65227;ﻀﺎ،ﮐﻪ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﺭ&= #65165; ﺑﺮﺍﻯ ﻭﻇﺎﻳﻒ &= #65153;ﻥ ﺁﻣﺎﺩﻩ ﻧﮕﺎﻩ &= #65251;ﻴﺪﺍﺭﺩ.ﺩﺍﺭ= 5165;ﻯ ﻳﻚ ﻧﻴﺮﻭﻯ ﻣﺪ&= #65169;ّﺮﻯ ﻫﺴﺘﻨﺪ، ﮐﻪ ﺁ&#= 65255;ﺮﺍ ﻧﻴﺮﻭﻯ ﻗﻴّﻮ= 5251;ﻴّﺖ ﻣﻴﻨﺎﻣﻴﻢ.ﮐﻪ &= #65251;ﻴﮕﺬﺍﺭﺩ ﻫﺮ ﻗﺴﻤﺖ ﻭﺟﻮ&= #65193;ﻯ، ﺍﺭﺗﺒﺎﻁ ﺩﺍﺧ&#= 65248;ﻰ ﻭ ﺧﺎﺭﺟﻰ ﺁﻥ ﺑ= ﺮﻗﺮﺍﺭ ﺑﺎﺷﺪ.ﺑﺨﺼﻮﺹ &= #65193;ﺭ ﺟﻨﺒﻪ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ،ﻣﺎﻧﻨʋ= 94; ﺍﺭﺗﺒﺎﻃﻰ ﺍﺳ&#= 65174; ﺫﻫﻦ ﺩﺭ ﻓﮑﺮ، &= #65169;ﺎ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻣ&= #65188;ﺘﻮﻳﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65267;ﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﮐﻪ ﻫﺮﻳﻚ ﺩﺍﺭﺍﻯ &= #65239;ﻴّﻮﻣﻴّﺖ ﺧﻮﺩ میﺑﺎﺷﺪ. &#= 65259;ﻢ ﻧﮕﺎﻩ ﻣﻴﺪﺍﺭ&#= 65193;،ﻭ ﻫﻢ ﺗﺮﻣﻴﻢ ﻋﻀ&= #65262;ﻯ ﻳﺎ ﺗﺮﻣﻴﻢ ﻓﮑ&= #65198;ﻯ ﻭ ﻳﺎ ﺗﺮﻣﻴﻢ ﺭ= ﻭﺍﻧﻰ ﺻﻮﺭﺕ ﻣﻴﺪﻫﺪ. = ﮐﻪ ﺧﻮﺩ ﺍﻋﺠﺎﺯ<sp= an dir=3DLTR> </spa= n>ﺁﻥ ﺍﺯ ﺁﻓﺮA= 267;ﻨﺶ ﺍﻭﻟﻴّﻪ ﺧﻮﺩ &#= 65169;ﻴﺸﺘﺮ ﺍﺳﺖ. ﻭ ﺳﺎﻟﻚ ﺑ= ;ﺎ ﮐﻤﻚ ﻗﻴّﻮﻣﻴ= 617;ﺘﻬﺎﺗﻰ ﺍﻟﻬﻰ،ﻣﻴﺘﻮA= 165;ﻧﺪ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺭﺍ ﺍﺻﻠﺎﺡ ﻭ ﺷ= ﺎﻳﺴﺘﻪ ﮐﺴﺐ ﺭﻭﺡ ﻣﻘﺪ&= #1617;س ﺍﻟﻬﻰ ﺷﻮﺩ. ﻭﻫ= ﻤﭽﻨﺎﻥ ﺩﺭ ﺗﺪﺑﻴﺮ ﻭ ﻗ= ﻴّﻮﻣﻴّﺖ ﻭ ﮐﻨﺘﺮﻝ ﺍﻟﻬ&= #65264; ﺧﻮﺩ ﺑﺎﺷﺪ ﭼﻪ = ﻣﺪﺑّﺮﺍﻥ ﻓﺮﺩﻯ ﺑﮕﻮﺋﻴ&#= 65250;،ﮐﻪ ﻫﺮ ﺭﻭﺣﻰ ﻳﻚ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﮐﺎﺭ ﺗ&#= 65194;ﺑﻴﺮ ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﻳﺎ= ﻫﻤﻪ ﺍﺭﻭﺍﺡ ﻣﺪﺑّ= 5198; ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺧﻮﺩ،ﺟﻤﻌﺎ ﺩ= 5197; ﮐﻨﺘﺮﻝ ﻗﺎﺋﻢ &= #65197;ﺏّ ﺭﺣﻤﺎﻥ،ﺗﺎ ﺭ= 5167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﻣﻄﻠﻖ،ﻧﻬﺎﻳA= 174; ﺑﺮﺍﻯ ﺗﻦ ﻗﻴّ&#= 65262;ﻣﻴّﺖ ﺟﺴﻤﺎﻧﻰ،ﻭ ﺑ= 5198;ﺍﻯ ﺫﻫﻦ ﻗﻴّﻮﻣﻴ= 617;ﺖ ﻣﻌﻨﻮﻯ،ﻭ ﺑﺮ= 5165;ﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻗﻴّﻮﻣﻴّﺖ ﺣA= 268;ﺎﺗﻰ ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﻃ&= #65170;ﻌﺎ ﺗﺎ ﺃﺯﻝ ﺩﺭ ﺍﺑ= ﺘﺪﺍ،ﻫﻤﻴﺸﻪ ﺭﻭﺡ ﻓﺮﺩﻯ ﺩﺭ = ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ،ﻭ ﺣﺘﻰ &#= 65239;ﺒﻞ ﺍﺯ ﺗﻮﻟﺪ ﻧﻮﻋ&= #65264;،ﺩﺭ ﮐﻨﺘﺮﻝ ﻭ ﻗﻴّ&#= 65252;ﻮﻳّﺖ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻨﺪ ﮔﻮﺋﻰ ﻫﻤﻪ ﻫﺴ&= #65176;ﻰ،ﮐﻪ ﺟﺰ ﻣﺎﺩﻩ ﻭ ﺍﻧ= ﻮﺍﻉ ﻭ ﻓﮑّﺮ ﻭ ﺣﻴﺎ&= #65173; ﻧﻴﺴﺘﻨﺪ.ﺳﺮﺍ&#= 65203;ﺮ ﺩﺭ ﻗﻴّﻮﻣﻴّA= 174; ﺑﻮﺩﻩ،ﻭ ﭼﻴﺰ= 5263; ﺑﻴﺮﻭﻥ ﻧﻤﻰ ﻣ&= #65166;ﻧﺪ.ﮐﻪ ﺭﻭﺡ ﻭ ﺟﺎﻧﻰ ﺑ= ﻬﺮ ﺷﮑﻠﻰ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ ﻋﻤﻠﻴّ= 5166;ﺕ ﺣﻴﺎﺗﻰ ﭼﻮﻥ ﺭ&= #65207;ﺪ ﻭ ﻧﻤﻮ ﻭ ﺗﻐﺬﻳ= ﻪ ﻭﺗﺮﻣﻴﻢ ﻭ ﺗﻮ&= #65247;ﻴﺪ ﻣثل ﻫﺴﺘﻨﺪ.ﻭ &#= 65259;ﺮ ﻣﻮﺟﻮﺩﻯ ﻭﻗﺘ&#= 65264; </spa= n>ﺩﺭ ﺭﺷﺪ ﻭ ﺑ= 5248;ﻮﻍ ﺟﺴﻤﻰ،ﻭ ﺩﺭ ﺍ&#= 65255;ﺴﺎﻥ ﺑﻠﻮﻍ ﺫﻫﻨﻰ ﻭ = ﺑﻠﻮﻍ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ،ﺁﻧﮕﺎﻩ ﺑﺎﻳﺪ ﺑﮑﻤﺎﻝ &= #65165;ﻟﮕﻮﻯ ﺍﻳﺪﺁﻝ ﻳﺎ ﺭﺏ&= #1617; ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺑ&= #65198;ﺳﺪ ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ = ﺁﻧﺮﺍ ﺑﻴﺎﺑﺪ.ﮔﻮﺋﻰ &= #65165;ﻟﮕﻮﺋﻰ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺗﻮﻟﺪ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺷﺨﺺ ﺷﺎﻫﺪ ﺧﻮ&= #65193; ﻣﻴﻴﺎﺑﺪ. ﭘس ﻫ&= #1605;ه هستی ﻣﺤﺴﻮس ᥾= 1; ﻏﻴﺮ ﻣﺤﺴﻮس ﺁﺑﮋﮐ= 5176;ﻴﻮ ﻭ ﺳﺒﮋﮐﺘﻴﻮ ﺳ&= #65198;ﺍﺳﺮﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ.ﻭ ﻫﻤﻪ = ﺩﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65255;ﻮﻋﻰ ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﻟ&= #65248;ﻪ،ﺩﺭ ﻧﻬﺎﻳﺖ ﺩﺭ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﻟﺬﺍ ﺑﺮﺧﻰ ﺧ= ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺭﺍ ﺭﻭﺡ = ﻫﺴﺘﻰ ﺗﻮﺻﻴﻒ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﮐﻪ ﺍﻟﻠﻪ ﺑﻴﺶ ﺍﺯ = ﺍﻳﻦ ﻭﺻﻒ ﺍﺳﺖ.ﻧﻔس &= #65251;ﻮﺟﻮﺩﺍﺕ ﺟﻤﺎﺩﻯ ﺭﺍ ﻧﻤ&= #65264; ﺷﻨﺎﺳﻴﻢ،ﻭﻟA= 264; ﻧﻔس ﻭﺭﻭﺍﻥ ﮔ&#= 65268;ﺎﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑ= ﺸﺮﻯ ﺭﺍ ﺩﺭ ﺍﻋﻤﺎﻝ = ﺣﻴﺎﺗﻰ،ﺣﺮﮐA= 174; ﻭﺗﻮﻟﻴﺪ ﻣثل = 5261; </spa= n>ﺗﻔﮑّﺮ ﻭ ﺗʌ= 62;ﺍﺑﻊ ﺁﻥ،ﺩﺭ ﺯﺑﺎﻥ &#= 65261;ﺣﮑﻤﺘﻬﺎ ﻭ ﺭﻓﺘﺎﺭﻫﺎ ﻭ = ﮔﻔﺘﺎﺭﻫﺎ ﻣﻰ ﺑﻴﻨﻴﻢ.ﻭﻣ&= #65268;ﺪﺍﻧﻴﻢ ﮐﻪ ﭘﻨﺪﺍﺭﻯ ﺩ&= #65197; ﮐﺴﻰ ﻫﺴﺖ.ﻭ ﺣﺘ= ﻰ ﭼﻪ ﻣﻘﺎﻡ ﻓﺮﻫ&= #65256;ﮕﻰ ﺩﺍﺭﺩ.ﮔﺮﭼﻪ ﺍ&= #65199; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65261; ﺧﺒﺮ ﻧﺪﺍﺭﻳﻢ. = ﻭﻟﻰ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺷ&= #65166;ﻫﺪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺍﻟﻬﻰ،ﺧﺒﺮ &#= 65165;ﺯ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻓ&= #65228;ﻠﻰ ﺧﻮﺩ،ﻭﻭﻋﺪﻩ = 5259;ﺎﻯ ﺍﻟﻬﻰ ﺑﻬﺸﺘﻰ &= #65153;ﻳﻨﺪﻩ ﺧﻮﻳﺶ ﺩﺭ ﺭؤﻳ&#= 65166;ﻫﺎ ﺩﺍﺭﺩ.ﺑﺮﺍﻯ ﺟ&= #65166;ﻥ ﻧﻴﺰ نیروی ﻣ᥻= 2;ﻨﺎﻃﻴس ﮔﻔته اﻧﺪ.ﮔﻮA= 163;ﻰ ﺍﺭﻭﺍﺡ ﺑﺎ ﻫﻢ = ﺍﺭﺗﺒﺎﻁ ﻭﮐﺸﺶ ﻭ ﺍﺗّﺼ&#= 65166;ﻝ ﻏﻴﺮ ﺟﺴﻤﺎﻧﻰ &= #65193;ﺍﺭﻧﺪ.ﮐﻪ ﻧﻮﻋﻰ ﻫﻤﮑﺎﺭ&#= 65263; ﺑﻴﻦ ﻣﺪﺑّﺮﺍ= 5253; ﺩﻭ ﻣﻮﺟﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭﻟﻰ ﻫﻤﺎﻥ ﻋﺸﻖ ﺳﺎ&= #65247;ﻚ ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﻣ&= #65228;ﺮﻓﻰ ﺷﺪﻩ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺳﺖ.ﻭ ﻳﺎ ﻫﺮﮐس ﺑﺪﻳ&#= 64405;ﺮی ﻤﺤﺒّﺖ ﻭﻋﺸﻖ &#= 65169;ﻮﺭﺯﺩ.ﮔﻮﺋﻰ ﺑﻬﻢ ﻧﺰﺩﻳﻚ ﻭ&= #65251;ﺘﺼّﻞ ﻏﻴﺮ ﻣﻠﻤﻮس ﻣ&#= 65268;ﮕﺮﺩﻧﺪ.ﻭ ﻋﮑس ﺁﻥ ﻧﻔﺮﺕ &= #65165;ﺳﺖ،ﮐﻪ ﺩﻭ ﻣﻮﺟﻮﺩ ﺭﺍ = ﺍﺯ ﻫﻢ ﺩﻭﺭ ﻣﻴﮑﻨ&= #65194;.ﺍﻟﺒﺘﻪ ﻣﺮﺍﺗﺐ ﻋﻘﻠﻰ &= #65261; ﺣﻴﺎﺗﻰ ﺩﺭ ﻫﻤ&= #65258; ﻣﻮﺟﻮﺩﺍﺕ،ﺑA= 198;ﺣﺴﺐ ﻧﻴﺎﺯ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ ﺩﺭ ﺯﻧﺪﮔﻰ ﻫﺴ&= #65174;.ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﺑﻘﻮﻝ &= #65251;ﻠّﺎﻯ ﺭﻭﻣﻰ،ﺁﺩﻣﻰ = 5197;ﺍ ﺟﺎﻥ ﻭﻓﻬﻢ ﺩﻳ&= #64405;ﺮﻯ ﺍﺳﺖ ﻭﺍﻳﻦ ﺁﺩ&= #65249; ﺗﻨﻬﺎ ﮐﺎﻣﻞ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ،ﮐﻪ ﺭﻭﺡ &#= 65165;ﻟﻬﻰ ﺩﺍﺭﺩ.ﻭ ﻋﻘﻞ ﮐ= ﻠّﻰ ﻭ ﻣﺪﺑّﺮﺍﻥ ﺑ&#= 65166;ﻟﺎﺗﺮ،ﻭ </spa= n>ﻧﻴﺮﻭﻫﺎﻯ ʋ= 75;ﺼﺮّﻑ ﺑﻰ ﻧﻈﻴﺮ ﺩﺭ ﺩ= ﻳﮕﺮﺍﻥ، ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺍ&= #65197;ﺗﺒﺎﻁ ﺑﺎ ﻣﺮﺍﺗﺐ ﺑﺎ&= #65247;ﺎﺗﺮ،ﮐﻪ ﻗﺪﺭﺕ ﺗﻨﺒّو= 69; ﻭﭘﻴﺶ ﮔﻮﺋﻰ ﻭ ﺧﺒﺮ ﮔ= ﻴﺮﻯ ﻭ ﺍﻟﻬﺎﻣﻰ ﺍﺯ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ،ﺩ= 5197;ﺳﻄﺢ ﺷﻬﻮﺩﻯ ﺧﻮﻳﺶ &= #65193;ﺍﺭﺩ.ﮐﻪ ﺳﺎﻟﻚ ﺳﻌﻰ ﻣﻴ&= #64401;ﻨﺪ ﺧﻮﺩﺭﺍ ﺑﻬﻤﺎ&#= 65253; ﻓﺮﮐﺎﻧﺴﻬﺎﻯ &#= 65235;ﮑﺮﻯ ﻭ ﺍﺣﻮﺍﻝ ﭘﻴﺮ = ﺧﻮﺩ،ﺑﺎ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑﺮ&= #65203;ﺪ.ﮐﻪ ﺁﻧﮕﺎﻩ ﻧﺘﺎﻳ&#= 65182; ﺳﻠﻮﮐﻰ ﺧﻮﺩﺭ&#= 65165; ﻧﻴﺰ ﺍﺯ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﺍﺯ ﻃﺮﻳ&= #65238; ﭘﻴﺮ ﮐﺎﻣﻞ ﺧﻮ&= #65193; ﻣﻴﻴﺎﺑﺪ.ﺣﺘﻰ &= #65165;ﮔﺮ ﺧﻮﺩ ﺩﺭ ﺭؤﻳﺎ &= #65255;ﺪﻳﺪﻩ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﭘ= ﻴﺮ ﺣﺴﻴﻨﻰ ﻧﻴﺰ ﺍ&= #65199; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65199;ﻧﺪﻩ ﺍﺳﺖ،ﻭ ﺳﻤﺒﻮ= 5245; ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ &= #64344;ﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ،ﺩ&#= 65197; ﻃﺮﻳﻘﺖ ﺳﻠﻮﻙ &= #65251;ﺤﻤﺪﻯ ﺍﺳﺖ ﺫﻫﻦ ﺳﻮﺍ&= #65197; ﺗﻦ، ﻭﺭﻭﺍﻥ ﺣ&#= 65268;ﻮﺍﻧﻰ ﺳﻮﺍﺭ ﺫﻫﻦ،ﻭ= 5197;ﻭﺡ ﺍﻟﻬﻰ ﺳﻮﺍﺭ ﻫ&= #65252;ﻪ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ= ﻫﻤﮕﻰ ﺯﻣﻴﻦ ﻭﺯﻣﻴﻨ&#= 65260;ﺎﻯ ﺑﺮﺍﻯ ﺭﻭﺡ ﺍﻟ&= #65260;ﻰ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺁﺳ&= #65252;ﺎﻥ ﺍﻟﻬﻰ ﺷﺨﺺ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﻓﻬﻢ ﻭﺟﺎﻥ ﻳﺎ = ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻏﻴﺮ &= #65203;ﺎﻟﮑﺎﻥ ﺭﺍ،ﻫﻤﺎﻥ ﻓﻬ= 5250; ﮔﺎﻭ ﻭﺧﺮ ﻣﻴﮕ&= #65262;ﻳﻨﺪ، ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺍ&= #65199;ﻗﺸﺮﻳّﻮﻥ ﻣﺬﻫﺒﻰ ﺑﻬﺮ ﻧ&= #65166;ﻡ ﻭ ﺩﻳﻨﻰ ﮐﻪ ﺑﺎ= ﺷﻨﺪ،ﭘس اﺯ ﻣﺮﮒ ﻫﻤﺎﻥ &= #64404;ﺎﻭ ﻭﺧﺮﻫﺎﻯ ﻣﺘﻮ&#= 65247;ﺪ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﻨﺪ ﺑﻮﺩ. ﻫﺮ ﺳﻄﺢ ﺑ= ;ﺎﻟﺎﺗﺮ،ﺣﺎﮐ= 5250; ﺑﺮ ﺳﻄﻮﺡ ﭘﺎﺋ&= #65268;ﻦ ﺗﺮ ﺍﺳﺖ ﻭ ﺧﻮﺩ= ﺗﺎﺑﻊ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ.&= #65251;ﺎﻧﻨﺪ ﻏُﺪﺩ ﻋﺼﺒﻰ،A= 165;ﺯ ﺯﻳﺮ ﺳﺘﻮﻥ ﻓﻘ&= #65198;ﺍﺕ ﺗﺎ ﭘﻮﺳﺘﻪ ﻣﻐ&= #65200;ﻯ ﮐﻮﺭﺗﮑس ﻫﺮﻳ= 5242; ﺩﺭﻣﺮﺣﻠه و ﺯ= 5251;ﺎﻧﻰ ﺩﺭ ﻳﻚ ﺗﮑﺎﻣﻞ = ﻧﻮﻋﻰ ﭘﻴﺪﺍ ﺷﺪه اﻧ= 5194;.ﻭ ﺣﺎﮐﻢ ﺑﺮ ﺯﻳﺮ = ﺩﺳﺖ ﻫﺴﺘﻨﺪ، ﻭﻣﺮ= 5165;ﺗﺐ ﺯﻳﺮ ﺩﺳﺖ،ﺩﺭ &#= 65187;ﺪﻭﺩ ﺗﻮﺍﻥ ﻋﻀﻮ ﺧﻮ&= #65193;،ﺍﺟﺮﺍﻯ ﺍﻭﺍﻣﺮ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺭﺍ ﻣﻴﮑﻨﻨﺪ.ﻭ = ﺗﻌﺒﻴﺮﻯ ﻫﮕﻠﻰ،ﮐﻪ ﺟﺎ= 5253; ﺗﺰ ﻭ ﺑﺪﻥ ᥳ= 3;ﻧﺘﻰ ﺗﺰ ﻭﺯﻧﺪﮔﻰ ﺳ&= #65256;ﺘﺰ ﺍﺳﺖ.ﻭﻟﻰ ﺳﻨﺘ&= #65200; ﻭﺍﻗﻌﻰ ﺍﺯ ﺗﻦ = ﻭ ﺫﻫﻦ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ،ﺗﺒﺪﻳA= 246; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺭﻭﺍن ﺒﺮﻭﺡ ﺍ&#= 65247;ﻬﻰ،ﺑﺎ ﺣﻔﻆ ﺭﻭﺍﻥ ﺣﻴ&= #65262;ﺍﻧﻰ ﻧﺴﺒﺘﺎ ﺳﺎﻟﻢ.&= #65251;ﺎﻧﻨﺪ ﻫﺮ ﺍﻧﺴﺎﻥ ﺩﻳ&= #64405;ﺮ. ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﮐ&= #65258; ﺟﺎﻥ ﻋﻀﻮﻯ ﺟﺴ&= #65252;ﻰ ﻧﻴﺴﺖ،ﻭ ﺩﺍﺧ= 604; بدﻥ ﻧﻤﻰ ﺑﺎﺷ= 5194;. ﺑﻠﮑﻪ ﺁﺯﺍﺩ ﻭ = ﺗﻤﺎﻡ ﺑﺪﻥ ﺭﺍ ﺍﺣﺎﻃ&= #65258; ﻣﻴﮑﻨﺪ. که ﺒﻘ&#= 65262;ﻝ ﭘﻴﺎﻣﺒﺮ</sp= an> &#= 65197;ﻭﺡ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ،ﺗﺎ ﻋﺮ= 5205; ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65194;. ﭼﻮﻥ ﮐﺮﻫﺎﻯ ﻋ&= #65224;ﻴﻢ ﺍﺯ ﺍﻣﻮﺍﺝ ﻭ ﺍ= ﺭﺗﺒﺎﻃﺎﺕ ﻧﺎﻣﺮﺋﻰ،ﮐﻪ = 4400;ﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ &= #65193;ﺭ ﻫﺮ ﺯﻣﺎﻥ ﺑﺎ ﻣ= ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ ﺩﺍﺭﻧﺪ. ﻭ ﻫﻤﻪ= ﻣﺨﻠﻮﻗﺎﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﺍ&= #65267;ﻦ ﺍﺭﺗﺒﺎﻁ ﺭﺍ ﺩ&= #65165;ﺭﻧﺪ، ﻭﻟﻰ ﻫﺮﻳﻚ ﺗﺎ = ﺳﻄﺢ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ.ﺍﮔﺮ ﺑﺪﺍﻥ ﮐﻤﺎﻝ ﺭ&= #65203;ﻴﺪﻩ ﺑﺎﺷﻨﺪ ﻭ ﺑﻘﻮ&= #65245; ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65183;ﺎﻥ ﺍﺯﮐﻞّ ﻫﺴﺘﻰ &#= 65183;ﺪﺍ ﻧﻴﺴﺖ. ﺑﻠﮑﻪ ﺟ= ﺰﺋﻰ ﺍﺯ ﮐﻞ ﺭﻭﺡ ﺭﺏ= ّ ﺍﻟﻨﻮﻉ،ﻭﻫﻤA= 258; ﺟﺰﺋﻰ ﺩﺭ ﺭﻭﺡ = ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟﻠﻪ ﻫﺴﺘﻨﺪ. = ﻟﺬﺍ ﺩﺭ ﻫﺴﺘﻰ ﮐﺴﻰ = ﺟﺰ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴ&#= 65174;. ﻭﺣﺘﻰ ﭼﻴﺰﻯ ﻫ&= #65250; ﺩﺭ ﻫﺴﺘﻰ ﻧﻴﺴ&= #65174;.ﻭﻫﺴتی ﻨﻴﺰ ﺑﺪﻭﻥ ﺗﺠ&= #65248;ّﻴﺎت اﻟﻬﻰ ﺩﺭﺻﻔﺎ= 578; ﺪﺭﻣﻮﺟﻮﺩﺍﺕ= 548; ﻣﻮﺟﻮﺩﻳّت ﻨA= 194;ﺍﺭﺩ.ﺣﺘﻰ ﺩﺭﺑﺎﺭﻩ ﺃﺗﻢ &= #65259;ﺎ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻤ&#= 65260;ﺎ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ک&#= 1607; ﻇﻬﻮﺭ ﺍﺭﻭﺍﺡ &= #65153;ﻧﻬﺎ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺍﺳﺖ. ﺯﻧﺪﮔﻰ ﻋ= ﻤﻠﺎ ﺑﺎ ﺩﺍﺷﺘﻦ ﻧﻴ&= #65198;ﻭﻯ ﺣﻴﺎﺗﻰ ﺍﺳﺖ.ﻣ&= #65184;ﻤﻮعه ای ﺍﺯ ﺍﻣﮑﺎﻧ= 5166;ﺕ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ &= #65227;ﻀﻮﻯ ﻭ ﺟﺰﺋﻰ ﮔﻮﺋﻰ&= #1548;ﭘس ﺍﺯ ﺩﻭ ﺳﻮﻡ ﺯﻧ= ﺪﮔﻰ،ﻭ ﺑﻴﺪﺍﺭﻯ ﻭﮐﺎ&#= 65197; ﻳﻚ ﺳﻮﻡ ﻧﻴﺎﺯ = ﺑﺨﻮﺍﺏ ﺩﺍﺭﺩ،ﺗﺎ ﺗﺮ= 5251;ﻴﻢ ﻓﺮﺳﻮﺩﻩ ﻫﺎﻯ &= #65165;ﺟﺰﺍﻯ ﺑﺪﻥ ﺻﻮﺭﺕ ﮔﻴ&= #65198;ﺩ.ﻣﻮﺍﺩ ﻓﺎﺳﺪ ﺑﻴﺮﻭﻥ &= #65197;ﻭﺩ ﻭ ﺟﺎﻥ ﺗﺎﺯ= ه اﻯ،ﺑﺮﺍﻯ ﭘس A= 165;ﺯ ﺑﻴﺪﺍﺭﻯ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ.ﻧﻤﻴﺪﺍ&#= 65255;ﻴﻢ ﮐﺴﺎﻧﻰ ﮐﻪ ﻣﻴ&= #64405;ﻮﻳﻨﺪ ﺧﻮﺍﺏ ﻧﺪﺍﺭﻧ&#= 65194;،ﭼﮕﻮﻧﻪ ﺗﺮﻣﻴﻢ ﻭ ﺍﺳﺘ&= #65198;ﺍﺣﺖ ﺑﺪﻧﻰ ﺧﻮﺍﻫﻨ&#= 65194; ﺩﺍﺷﺖ.ﻭﻟﻰ ﺩﺭ = ﻫﺮ ﺣﺎﻝ ﺧﻮﺍﺏ ﺑﺮ&= #65165;ﻯ ﺍﻧﺴﺎﻥ ﻓﻌّﺎ= 5245; ﻭﻣﺘﻔﮑّﺮ ﻭﺟ= 5194;ﻯ ﺿﺮﻭﺭﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﺟﺴﻢ ﺑﭙﻴﺮﻯ ﻭﺗﺤﻠ&#= 65268;ﻞ ﻭ ﺿﻌﻒ ﻣﻴﺮﻭﺩ = ﺫﻫﻦ ﻧﻴﺰ ﭘس ﺍﺯ ﭼﻬ&= #65246; ﺳﺎﻟﮕﻰ ﻭﮔﺎﻫ&#= 65264; ﺩﻳﺮﺗﺮ ﻳﺎ ﺯﻭ&= #65193;ﺗﺮ ﺑﮑﺎﻫﺶ ﻣﻴﺮﻭ&#= 65193; ﮐﻪ ﻫﺮﭼﻪ ﻋﻤﺮ = ﺑﻴﺸﺘﺮ ﺷﻮﺩ، ﻫﻮﺵ ﻭﺫ&#= 65259;ﻦ ﮐﻤﺘﺮ ﻣﻴﮕﺮﺩ&#= 65193;.ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ ﺩﺭ ﺳ= ﺎﻟﻬﺎﻯ ﻫﻔﺘﺎﺩ ﺳﺎﻟﮕ&#= 65264;،ﺗﻔﮑّﺮ ﺍﻧﺴﺎﻥ ﺑﺮﺍﺑ&#= 65198; ﻫﻔﺖ ﺳﺎﻟﮕﻰ ﺍ&= #65261; ﻣﻴﮕﺮﺩﺩ ﻭ ﮔﺬ&= #65207;ﺘﻪ ﺭﺍ ﺑﺨﺎﻃﺮ ﺩﺍ&= #65197;ﺩ،ﻭﻟﻰ ﺩﻳﺮﻭﺯ ﺧﻮﺩﺭ&#= 65165; ﻓﺮﺍﻣﻮﺵ ﻣﻴﮑ&#= 65256;ﺪ.ﺁﻥ ﺧﺎﻃﺮﺍﺕ ﮔﺬﺷ&#= 65176;ﻪ ﻧﻴﺰ ﭼﻮﻥ ﻗﻮﻯ = ﺗﺮ ﺑﻮﺩه اﻧﺪ ﺩﺭ &#= 65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺑﺎﻗﻰ ﻣﺎﻧﺪه اﻧﺪ . ﻭﻟﻰ ﺳﺎﻟ= ﮑﺎﻥ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺧﺎﻃﺮﺍﺕ ﮔﺬﺷ&#= 65176;ﻪ ﺧﻮﺏ ﻭ ﺑﺪ،ﻭ ﻗ&= #65194;ﺭﺕ ﺫﻫﻨﻰ ﺁﻧﻬﺎ ﺗ&= #65166; ﭘس ﺍﺯ ﺻﺪﺳﺎﻝ &= #65255;ﻴﺰ ﻣﺤﻔﻮﻅ ﺍﺳﺖ.ﺑ&= #65192;ﺼﻮﺹ ﺣﮑﻤﺖ ﻋﻘﻠﻰ ﻭ = ﻳﻘﻴﻦ ﺍﻳﻤﺎﻧﻰ ﻭ ﺍﺧ&= #65248;ﺎﻕ ﻧﻴﮑﻮ ﻭ ﺁﺭﺍﻣ&= #65206; ﻋﺠﻴب ﺪﺭ ﻭﻗﺖ &= #65251;ﺮﮒ ﺩﺍﺭﻧﺪ.ﺯﻳﺮﺍ &= #65191;ﻮﺩ ﺑﺎﺳﺘﻘﺒﺎﻝ ﻣ&#= 65198;ﮒ ﻣﻴﺮﻭﻧﺪ.ﭼﻮﻥ &= #65251;ﻨﺘﻈﺮﺍﺳﺘﻘA= 170;ﺎﻝ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻨﺪ،ﻭﺍﺯ ﻧﻮﻉ بشری ﻓﻌʌ= 48;ﻰ ﺗﻨﻬﺎ ﻫﻤﺎﻥ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺭﻭﺡ ﺍ&= #65247;ﻬﻰ ﺍﻭ ﺍﺳﺖ، ﮐﻪ ﺑ&= #65256;ﻮع ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﻭﺩ.ﻭﺍﻟّﺎ ﺗﻤﺎﻡ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭﻣﺤﺘﻮﻳﺎﺕ ﺁ&#= 65253;،ﻭ ﺗﻤﺎﻡ ﺫﻫﻦ ﻭ ﺍ= ﻋﺼﺎﺏ ﻭ ﺧﻮﺩ ﺁﮔﺎﻫﻰ = ﻫﺎﻯ ﺁﻥ،ﭼﻮﻥ ﺗﻦ ﻭ &= #65169;ﺪﻥ ﻣﻴّﺖ،ﺳﺮﺍﺳʋ= 98; ﻣﺘﻠﺎﺷﻰ ﻣﻴﺸﻮﺩ. ﺍﻣﺎ ﺍ= ﻳﻨﮑﻪ ﺩﺭ ﻧﻮﻉ ﺑﺎﻟﺎ&= #65175;ﺮ ﺍﻭﻟﻴﺎ،ﻭﺩﺭ = 5255;ﻮﻉ ﺣﻘﻴﺮﺗﺮ ﮐﺎﺭ&#= 65251;ﺎ هاﻳﺸﺎﻥ ﭼﮕﻮA= 255;ﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺧﺎ&= #65219;ﺮﺍت اﺯ ﺗﻮﻟﺪﻗﺒﻠ= 5264; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﺗﺠﺮﺑﻪ ﻭ ﺧﺒﺮﻯ ﻧﺪﺍﺭ&= #65267;ﻢ ﻭﻟﻰ ﻣﺪﺑّﺮﺍ= 5253; ﺁﻧﻬﺎ،ﻫﺮ ﺍﻟ= 5260;ﺎﻡ ﻭ ﻓﮑﺮﻯ ﺭﺍﻣﻰ = ﺩﻫﻨﺪ.ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5191;ﺪﺍﻭﻧﺪ ﺑﺰﻧﺒﻮﺭ ﻋﺴﻞ &= #65261;ﺣﻰ ﻣﻴﮑﻨﺪ،ﮐﻪ ﭼ= 4405;ﻮﻧﻪ ﺧﺎﻧﻪ ﺧﻮﺩ ﺭﺍ = ﺷﺶ ﺿﻠﻌﻰ ﺑﺴﺎﺯﺩ.&= #65165;ﮔﺮ ﻣﻴﮕﻮﻳﻨﺪ،ﺗA= 262;ﻟﺪ ﺯﻧﺪﮔﻰ ﺍﺯ ﺯﻧ&= #65194;ﮔﻰ ﺟﻨﻴنی اﻧﺴﺎ = 6; ﺸﺮﻭع ﻤﻴﺸﻮﺩ.ﻫﻤﺎﻥ &= #64404;ﻮﻧﻪ ﮐﻪ ﻣﺮﺍﺗﺐ ﺭﻭ&= #65187;ﻰ ﻣﻮﺟﻮﺩﺍت ﺰﻧ= 5194;ﻩ ﻫﺴﺘﻨﺪ،که ﻨʌ= 62;ﻉ ﺑﻌﺪی ﺮﺍ ﺑﻴﺎ&#= 65169;ﻨﺪ. ﺍﮔﺮ ﺍﺯ ﮐﺮﻭﻣ&= #65262;ﺳﻮﻣﻬﺎﻯ ﻭﺍﻟﺪﻳﻦ ﺍﺳﺘ&#= 65236;ﺎﺩﻩ ﻣﻴﮑﻨﺪ، ﭼﻮﻥ &#= 65165;ﺳﭙﺮﻡ ﻭ ﺍﻭﻭﻝ،ﺩﺭ ﻭ&#= 65165;ﻗﻊ ﺣﻴﺎﺕ ﺩﻳﮕﺮ ﺑ&= #65194;ﻧﻰ ﺍﺳﺖ.ﮐﻪ ﻭﺳﻴﻠ&= #65258;( ﺣﻴﺎﺕ ﺭﻭﺣﻰ) ﻣ= ﻴﮕﺮﺩﻧﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﻣﺮﺍﺗﺐ ﻣﺘﻮﺳﻂ ﺣﺎﮐﻢ &= #65169;ﺮ ﻣﺮﺍﺗﺐ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ،ﺧﻮﺩ ﻣﺠﺮ= 5263; ﺍﻭﺍﻣﺮ ﻣﺮﺍﺗ&#= 65168; ﺑﺎﻟﺎﺗﺮ ﻫﺴﺘ&#= 65256;ﺪ. ﻭ ﻫﻤﻪ ﻫﺴﺘﻰ ﺑ= ﻘﻮﻝ </spa= n>ﺧﺪﺍﻭﻧﺪ،ﻭ= ;ﺳﻴﻠﻪ ﺍﺟﺮﺍﻯ ﺧﻮﺍﺳ&#= 65176;ﻪ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﻭﻳﺎ ﻣﻴﮕﻮﻳﺪ،ﺍﮔA= 198; ﻣﻦ ﻓﺮﺯﻧﺪﻯ ﻣ&= #65268;ﺨﻮﺍﺳﺘﻢ،ﮐʌ= 58; ﺑﺮﺍﻯ ﻣﺴﻴﺢ ﻣ&= #65268;ﮕﻮﻳﻨﺪ،ﺍﻭʌ= 47;ﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻦ ﮐﻪ ﻫ= ﺴﺘﻨﺪ.ﺯﻳﺮﺍ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻓﺮﺯﻧﺪﺍﻥ ﺍﻟ&#= 65260;ﻰ ﻭ ﻋﻴﺎﻝ ﺧﺪﺍﻭ&= #65255;ﺪ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺧﻮﺩ ﻧﻴﺰ ﺍﺯ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺣﺴﻴنی = 5268;ﺎ ﺣﺴنی می ﺒﺎﺷʌ= 56;ﺪ. ﺑﺮﺧﻰ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﻨﺪ،ﮐﻪ ﺟﻨﻴﻦ ﺩﺭ ﭼﻬﺎ&= #65197;ﻣﺎﻫﮕﻰ </spa= n>ﺭﻭﺡ ﭘﻴﺪﺍ A= 251;ﻴﮑﻨﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ هیچ A= 251;ﻮﺟﻮﺩﻯ ﺑﺪﻭﻥ ﺭﻭﺡ ﻧﻴ&= #65204;ﺖ.ﭼﻮﻥ ﻗﺒﻠﺎ ﺟﻨﻴﻦ ﺑ&= #65268;ﺸﺘﺮ ﺩﺭ ﭼﻬﺎﺭﻣﺎﻫ&#= 64405;ﻰ ﺳﻘﻂ ﻣﻴﺸﺪ،ﺁ= 5255;ﺮﺍ ﺑﺪﻭﻥ ﺭﻭﺡ ﻣی پندﺍﺷﺘﻨﺪ. ﺩA= 197; ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65183;ﺰﺋﻰ ﺍﺯ ﺳﺮﻧﻮﺷﺖ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺡ ﻓﺮﺩﻯ ﺍﺯ = ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺟﻨﻴﻦ ﺍ&= #65203;ﺖ.ﻭ ﺩﺭ ﻣﺎﻫﻬﺎﻯ ﺍ&= #65261;ﻝ،ﺟﻨﻴﻦ ﺳﺎﻗﻂ ﺷﺪﻩ ﺷﮑ&= #65246; ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺪ&= #65165;ﺭﺩ.ﻭﺣﺘﻰ ﻗﺒﻞ ﺍﺯ ﺗﺸﮑﻴ&= #65246; ﻧﻄﻔﻪ ﺭﻭﺡ ﻣﻮ&= #65183;ﻮﺩ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺑﻮﺩﻩ،ﻭ ﺭﺑﻄ= 5264; ﺑﮋﻧﺘﻴﻚ ﻭﺍﻟ&#= 65194;ﻳﻦ ﻧﺪﺍﺭﺩ.ﮔﺮﭼﻪ &= #65197;ﻭﺡ ﺩﺭ ﺁﻥ ﻣﺴﺘﻘﺮ = ﻣﻴﮕﺮﺩﺩ.ﻭ ﺭﻭﺡ ﻋﻤﻠﺎ ﺳﺎ&= #65199;ﻧﺪﻩ ﮊﻧﺘﻴﻚ ﺟﺴﻤﻰ &= #65219;ﻔﻞ،ﻭ ﮊﻧﺘﻴﻚ ﻫﻢ ﺑﺘ&= #65198;ﺗﻴﺐ ﻫﺮﻳﻚ ﺗﻨﻈﻴﻢ &= #64400;ﻨﻨﺪﻩ ﺁﻓﺮﻳﻨﺶ ﺍﻋﻀ&#= 65166;ﻯ ﺯﻳﺮ ﺩﺳﺖ ﻫﺴﺘ&= #65256;ﺪ.ﺍﮔﺮ ﻗﺮﺁﻥ ﻣﻴﮕﻮﻳ&#= 65194;،ﮐﻪ ﺷﻤﺎ ﺧﺒﺮﻯ ﺩﺭ = ﺑﺎﺭﻩ ﺭﻭﺡ ﻧﻤﻴﺪﺍﻧ&#= 65268;ﺪ،ﺯﻳﺮﺍ ﻋﻠﻢ ﮐﺎﻓﻰ ﻧﺪ&= #65165;ﺭﻳﺪ ﻣﻨﻈﻮﺭ ﺩﺍﻧﺶ &= #65227;ﻠﻤﻰ ﻳﺎ ﻓﻴﺰﻳﻚ ﻭﻣ&= #65176;ﺎﻓﻴﺰﻳﻚ ﻫﻢ ﻧﻴﺴﺖ.ﺑﻠﮑ&= #65258; ﺍﻳﻦ ﻋﻠﻢ ﮐﺎﻓ&= #65264; ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65153;ﮔﺎﻫﻰ ﻭ ﺷﻬﻮﺩﻯ ﻣﻘﺪ&= #65251;ﺎﺗﻰ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺧﺒ= ﺮﻯ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﻧﺪﺍﺭﻧﺪ،ﮐﻪ = 4400;ﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺑﺪﺍﻥ &= #65251;ﻴﺮﺳﻨﺪ.ﻭ ﺍلاّ ﺑﺤث ﺩﺭʋ= 69;ﺎﺭﻩ ﺭﻭﺡ ﺩﺭ ﻗﺸﺮﻳ&= #1617;ﻮﻥ ﺑﺎﻃﻞ ﺍﺳﺖ.ﻭ ﺩ= ﺭ ﺳﺎﻟﻚ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ،ﺯﻳﺮʋ= 65; ﺁﻧﺮﺍ ﺍﺯ ﺫﺍﺗ&= #65268;ّﺎﺕ ﻣﻴﺪﺍﻧﺪ.ﻭﻟﻰ &= #65197;ﻭﺡ ﻓﺮﺩﻯ ﻳﺎ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺍﻟﻬﻰ، ﻧﺒﺎﻳ= 5194; ﻣﺤﻔﻮﻅ ﺫﻫﻦ ﮔ&= #65198;ﺩﻧﺪ ﻭ ﺍﻳﻦ ﺭﻭﺡ ﺍﻟ= ﻬﻰ، ﻫﻤﺎﻥ ﻧﺰﻭﻝ ﺭ&= #65261;ﺡ ﺑﺎ ﻣﻠﺎﺋﻚ ﺩﺭ = ﺷﺐ ﻗﺪﺭ ﺁﺧﺮ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺑﺎ ﻣﻠﺎﺋﻚ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓ&#= 65238; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﻣﻴﺒﺎﺷﺪ.ﻳﺎ ﻫ&= #65252;ﺎﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺟ&#= 65170;ﺮﺋﻴﻞ،ﮐﻪ (ﺍﻳﻦ ﻫﻤﺎنی ) ﺑ= ﺎ ﺭﻭﺡ ﻓﺮﺩﻯ ﺳﺎ&= #65247;ﻚ ﺷﺎﻫﺪ ﺷﺪﻩ ﺍﺳ&= #65174;.ﻭ ﻟﺬﺍ ﺩﺭ ﺩﻝ ﺷﻬ= ﻮﺩ ﻗﺎﺋﻢ ﻣﻴﺸﻮﺩ.&= #65261;ﭼﻮﻥ ﺧﻮﺩ ﺩﻝ ﻭ ﻓﮑﺮ= ﻭ ﺭﻭﺍﻥ ﭘﺎﻙ ﺷﺪ&= #65257; ﺳﺎﻟﻚ ﺍﺳﺖ،ﺗ= 5170;ﺪﻳﻞ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65207;ﺪﻩ ﻳﺎ ﺭﻭﺣﻰ ﻣﻘﺪ&= #1617;س ﻭﭘس ﺍﺯ ﺍﻳﻦ ﺷ&= #65260;ﻮﺩ ﺍﺳﺖ،ﮐﻪ ﺑﻌﺮ= 5205; ﺭﺣﻤﺎﻥ ﺍﺳﺮا= 569; ﻭ ﻣﻌﺮﺍﺝ ﻣﻴﺮ&= #65261;ﻧﺪ.که ﺒﻘﻮﻝ ﻗﺮﺁﻥ، &#= 65207;ﺒﺎﻧﻪ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﻭ&= #65175;ﺎﺭﻳﮑﻰ ﻧﺰﻭﻝ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ،ﺍﺯ ﺑﻴﺖ ﺍﻟﻠﻪ ﺣﺮ&= #65165;ﻡ،ﻳﻌﻨﻰ ﻭﻟﺎﻳﺖ ﻭﻋﺰﻟ&#= 65176;ﮕﺎﻩ ﺳﻠﻮﮐﻰ،ﻭ ﻧﻪ &#= 65169;ﻴﺖ ﺍﻟﻠﻪ ﺍﻟﺤﺮﺍ&#= 65249;،ﮐﻪ ﺗﺎ ﻣﺴﺠﺪ ﺍﻟﺄ&= #65239;ﺼﺎ ﺭﻓﺖ.ﮐﻪ ﻫﻤﺎﻥ = ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻭﺍﻗﻌ&#= 65264; ﺩﺭ ﻧﻮﺭ ﻗﺎﺋﻢ = ﺍﺳﺖ.ﻭﻧﻪ ﺍﻭﺭﺷﻠﻴﻢ،ﮐA= 258; ﭘﺎﻳﮕﺎﻩ ﻣﻨﺤ&#= 65212;ﺮ ﺑﺮﺍﻯ ﻋﺮﻭﺝ ﻭ = ﺍﺳﺮاء ﺑﺎﺷﺪ.ﮐﻪ ﻳﻬﻮ&= #65193;ﻳﺎﻥ ﺍﺳﺮاء ﺧﻮﺩﺭA= 165;،ﭼﻮﻥ ﺯﺭﺩﺷﺘﻴﺎﻥ ﮐ&#= 65166;ﻣﻞ ﺑﺮﺏّ ﻣﺼﻄﻔﻮ= 5263;،ﺍﺯ ﺍﻭﺭﺷﻠیم ﻤﻘA= 194;ّس ﺷﺪﻩ ﻣﻴﮕﺮﺩﻧ&#= 65194; که اﺯ ﺟﺎﻳﮕﺎA= 257; ﻋﺮش ﺴﻠﻮﮐﻰ ﻭ&#= 65175;ﺰﮐیه کاﻓﻰ ﺧﻮﺩ ﻣﻴ= 5170;ﺎﺷﺪ.ﻫﺮﻣﺎﺩ = 7; ﺃﺗﻤﻰ یا ﺪﻳﮕ= 5198;ﺍﻥ،ﺑﺎﺯ ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ. ﻭﻟﻰ ﺗﻮﻟﻴﺪ ﻣ&= #1579;ل ﻭ ﻳﺎ ﻣﺘﺎﺑﻮﻟ&= #65268;ﺴﻢ ﺣﻴﺎﺗﻰ ﻧﺪﺍﺭ&#= 65193;.ﮐﻪ ﺍﻳﻦ ﮐﺎﺭ ﺍﺯ ﻣ= ﺮﺣﻠﻪ ﮊﻥ ﻫﺎ ﺷﺮﻭﻉ ﻣ= ﻴﺸﻮﺩ،ﺩﺭ ﺭﻭﺡ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﺩ.ﻭ ﻫﺮ ﺃﺗﻢ ﻭﺟﻮﺩ&= #65205;،ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﺗﻤﺎﻡ ﮔﻠﺒﻮﻟﻬﺎﻯ ﺳ&#= 65198;ﺥ ﺧﻮﻥ، ﺟﺎﻥ ﺩﺍ&#= 65197;ﻧﺪ ﻭ ﺯﻣﺎﻧﻰ ﻣﺘﻮ&= #65247;ﺪ ﻭ ﭼﻨﺪﻯ ﺑﻌﺪ ﻣ= ﺮﮒ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺗﻤ&= #65166;ﻡ ﺳﻠّﻮﻟﻬﺎ ﻧﻴ= 5200; ﻣﺮﮒ ﺩﺍﺭﻧﺪ.ﻳ&= #65242; ﻗﻠﺐ ﺑﺮﺍﻯ ﭘﻴ&= #65262;ﻧﺪ ﺑﺎﻧﺴﺎﻥ ﺩﻳﮕ&#= 65198; ﻫﻨﻮﺯ ﺯﻧﺪﻩ ﺍ&= #65203;ﺖ.ﭘس ﺭﻭﺡ ﺃﺗﻤﻰ ﻭ ﺭ= ﻭﺡ ﻣﻮﻟﮑﻮﻟﻰ ﻭﺭ&#= 65261;ﺡ ﻋﻨﺼﺮﻯ ﻭ ﺳﻠﻮ&= #64400;ﻰ ﺭﺍ ﻧﻴﺰ ﺑﺎﻳﺪ = ﭘﺬﻳﺮﻓﺖ.ﮔﺮﭼ&#= 65258; ﺍﺯ ﻭﺿﻊ ﺫﺍﺗﻴ&= #1617;ﺎﺕ ﻭ ﺍﻣﻮﺭ ﺍﻟﻬﻰ = ﺧﺒﺮﻯ ﻧﺪﺍﺭﻳﻢ. ﺩﺭ ﻣ= ﺮﮒ ﺍﻧﺴﺎﻥ ﺩﺭ ﮐﻞ&= #1617; ﺑﺘﺮﺗﻴﺐ ﺍﻋﻀ&#= 65166;ﻯ ﺿﻌﻴﻒ ﺗﺮ ﻣﻴﻤ&= #65268;ﺮﻧﺪ.ﻣﺎﻧﻨﺪ ﺍﻋﺼﺎﺏ،ﻭ ﺳﭙ= 587; ﺳﻠّﻮﻟﻬﺎﻯ ﻗ= 5248;ب ﻮ ﮐﻞّ ﻗﻠﺐ.ﻭﻟ&= #65196;ﺍ ﻗﻠﺐ ﺩﺭ ﭘﻴﻮﻧ&= #65194; ﺑﺎ ﺩﻳﮕﺮﻯ ﺯﻧ&= #65194;ﻩ ﺍﺳﺖ.ﻭ ﺣﺘﻰ ﺯﻣ= ﺎنی ﻮﻟﻮ ﮐﻮﺗﺎﻩ،= 4344;س ﺍﺯ ﻗﻄﻊ ﺍﺯ ﺻﺎ= ﺣﺒﺶ ﻫﻨﻮﺯ ﺯﻧﺪﻩ ﺍ&= #65203;ﺖ.ﺩﺭ ﺷﻮﺭﻭﻯ ﺳﺮ ﺑﺮ&= #65267;ﺪﻩ ﺳﮕﻰ ﺭﺍ ﺑﺎ ﭘﻤ= ﭗ ﻣﺼﻨﻮﻋﻰ،ﮐﻪ = 5191;ﻮﻥ ﺑﺴﺮﺵ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ ﻭﻣﺪﺗﻬﺎ ﺯﻧﺪ&#= 65257; ﺑﻮﺩ.ﺍﻧﺴﺎﻥ ﻣ&= #65232;ﺰ ﺳﺮﺵ ﺩﻩ ﺗﺎ ﭘﺎ= ﻧﺰﺩﻩ ﺩﻗﻴﻘﻪ ﮐﻪ ﺧﻮ&= #65253; ﺑﺂﻥ ﻧﺮﺳﺪ ﺑﺎ&= #65199; ﺯﻧﺪﻩ ﺍﺳﺖ.ﮔﺮ&= #64380;ﻪ ﺍﺣﺘﻤﺎﻟﺎ ﻗﺴ&#= 65252;ﺘﻬﺎﻯ ﻣﻐﺰ ﻧﺎﺗﻮﺍﻥ &= #64404;ﺮﺩﻧﺪ.ﺳﻠﺎﻣ= 5176;ﻰ ﻣﻐﺰ ﺑﺮﺍﻯ ﺍﻧ&= #65204;ﺎﻥ، ﻫﻤﺎﻥ ﻓﮑﺮ ﮐﺮ&= #65193;ﻥ ﺍﺳﺖ،ﮐﻪ ﺧﻮﺩ &#= 65197;ﺍ ﻣﻮﺟﻮﺩ ﺣس ﮐﻨ&#= 65194;. ﻭ ﻟﺬﺍ ﻗﺒﻞ ﺍﺯ= ﻣﺮﮒ ﺩﺭ ﺑﻴﻤﺎﺭﺍﻥ &= #65193;ﺭﺩﻣﻨﺪ ﺳﺮﻃﺎﻥ ﺑﻴﺴﺖ &= #65261; ﭼﻬﺎﺭﺳﺎﻋﺖ ﺍ&#= 65227;ﺼﺎﺏ ﺍﺯ ﮐﺎﺭ ﻣﻰ ﺍﻓ= ﺘﻨﺪ،ﻭ ﺑﻴﻤﺎﺭ ﺍﺣﺴﺎ&#= 1587; ﺩﺭﺩﻯ ﻧﻤﻴﮑﻨ&#= 65194;.ﮐﻪ ﭘﺰﺷﮑﺎﻥ ﺧﺒﺮ&#= 65251;ﺮﮒ ﻗﺮﻳﺐ ﺍﻟﻮﻗﻮ&#= 65225; ﺍﻭﺭﺍ ﺑﺨﻮﻳﺸ&#= 65166;ﻥ ﺑﻴﻤﺎﺭ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻟﺬﺍ ﺑﻴﻤﺎﺭ ﺩﺭﻣﺮ&#= 64402; ﺩﺭﺩﻯ ﻧﺪﺍﺭﺩ. = ﻭﻫﺮﭼﻪ ﺩﺭﺩ ﺑﺎﺷﺪ،ﺩ= 5197; ﺭﻭﺯﻫﺎﻯ ﻗﺒﻞ &= #65165;ﺯ ﻣﺮﮒ ﺍﺳﺖ.ﺩﺭ ﺗ= ﻦ ﻭ ﻳﺎ ﺩﺭﺩ ﻓﮑﺮ= ﻯ ﻭﺗﺮس ﺍﺯ ﺑﻌﺪ &= #65165;ﺯ ﻣﺮﮒ.ﮐﻪ ﺗﻨﻬﺎ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﭼﻨﻴﻦ ﺗ&= #65198;ﺳﻰ ﺭﺍ ﻧﺪﺍﺭﻧﺪ ﺳ&= #65166;ﻟﮑﺎﻥ ﻣﺤﻤﺪﻯ ﺩﺭ ﻣﺮ&= #64402; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 65169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ،ﺑﺎﺯ ﺑﻤﺸﻴّﺖ ﺍﻟﻬ= 5264;،ﻭ ﺣﺘﻰ ﺑﺎ ﻧﻬﻴﺐ = ﭘﻴﺮﺳﺎﻟﻚ ﺩﺭ ﺷﺮﻑ ﻣﺮﮒ ﺑ= ﻴﺪﺍﺭ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺗﻮ&= #65247;ﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺍﻭ = ﺍﺳﺖ.ﻭ ﺑﻌﺪﺍ ﺑﻌﺮﺵ ﺭ&= #65187;ﻤﺎﻥ ﺩﺭ ﺭؤﻳﺎ ﻣﻴﺮ&#= 65261;ﺩ،ﻭ ﭼﻮﻥ ﮐﺎﻣﻠﻰ ﺍ&= #65247;ﻬﻰ ﺑﺨﺪﻣﺎﺕ ﺧﻮﺩ &= #65165;ﺩﺍﻣﻪ ﻣﻴﺪﻫﺪ. ﺍﻳﻨﮑ&= #65258; ﺗﻨﻔّس ﻣﺼﻨﻮ= 5227;ﻰ ﻭ ﻳﺎ ﻣﺎﺳﺎﮊ ﻗ= ﻠﺐ،ﻭ ﺟﺮﻳﺎﻧﻬﺎﻯ ﻣ&#= 65166;ﺩﻯ ﻏﺬﺍﺋﻰ ﻭ ﺧﻮﻥ&= #1548;ﻭﻳﺎ ﺗﺤﺮﻳﮑﺎﺕ ﺍﻟ&#= 64401;ﺘﺮﻳﮑﻰ ﺑﺮﺍﻯ ﺍﻋﺎﺩﻩ &= #65183;ﺎﻥ ﺑﺘﻦ،ﺭﺑﻄﻰ ﺑ= 5252;ﺮﮒ ﻗﻄﻌﻰ ﻧﺪﺍﺭﺩ. = ﻫﻤﺎﻥ ﮐﻪ ﺩﺭ ﺳﻠﻮک ا&#= 64404;ﺮ ﻏﺬﺍ ﻧﺨﻮﺭﺩ ﻣ&= #65268;ﻤﻴﺮﺩ.ﺑﺪﻥ ﺑﻴﻤﺎﺭ ﻭ ﻗﻠﺐ = ﺍﻭ،ﺍﮔﺮ ﺍﻣﺪﺍﺩ ﺭﺳﺎﻧ&#= 65264; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194; ﻣﻴﻤﻴﺮﺩ. در ﺳ&#= 65198;ﻧﻮﺷﺖ ﻃﻮﻝ ﻋﻤﺮ ﻣﻄﺮ&= #65185; ﻧﻴﺴﺖ،ﮐﻪ ﺍﺯ &#= 65251;ﮑﺎﻧﻴﺰﻡ ﻫﺎﻯ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65175;ﻨﻬﺎ ﺷﺎﻫﺪﺍﻥ ﻣﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﺷﺸﮕﺎ&#= 65255;ﻪ ﻫﺴﺘﻨﺪ،ﮐﻪ ﻓ= 5198;ﺷﺘﻪ ﻣﺮﮒ ﺁﻧﻬﺎ،ﻫ= 5252;ﺎﻥ ﺷﻬﻮﺩ ﺁﺧﺮ ﺁﻧ&= #65260;ﺎ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﭼ&= #65262;ﻥ ﻫﺮ ﺭؤﻳﺎﻯ ﺷﺒ&#= 65166;ﻧﻪ،ﮔﺮﺩﺵ ﻣﻠﮑﻮﺗﻰ ﺑﺎ ﻧ&= #65262;ﺭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺩ&= #65165;ﺭﺩ ﮐﻪ ﺍﻳﻦ ﺑﺎﺭ ﻃ= ﻮﻟﺎﻧﻰ ﺗﺮ ﺍﺳﺖ ﮔﺮﭼﻪ = ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺩﺭ = ﻟﺤظه اﻯ ﻣﻴﮕﺬﺭﺩ. ﺯ&= #65267;ﺮﺍ ﺯﻣﺎﻥ ﻭﺩﻳﮕﺮ &= #65251;ﺸﺨّﺼﺎت ﺠﻬﺎﻥ ﻣﺎﺩﻯ،= 5193;ﺭﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻮﺟﻮﺩ &= #65255;ﻴﺴﺖ.ﮐﻪ ﺯﻣﺎﻥ ﺁﻧﻬﺎ ﺭ&= #65165; (ﻟﺎ ﺯﻣﺎﻥ)ﻭﻣﮑ= ﺎﻥ ﺁﻧﻬﺎ ﺭﺍ(ﻟﺎ ﻣ= ﮑﺎﻥ)ﻣﻴﮕﻮﻳﻨ&#= 65194;.ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻭﻗﺖ ﻣ= ﺮﮒ ﺍﺧﺘﻠﺎﻝ ﻭﻣﻨ&#= 65226; ﺭﺍﺑﻄﻪ ﺭﻭﺡ ﺣ&= #65268;ﻮﺍﻧﻰ ﺑﺎ ﺗﻦ ﺍﺳﺖ. ﻭ ᥴ= 5;ﺑﻦ ﺳﻴﻨﺎ ﺟﺎﻥ ﺭﺍ&= #1548;ﻧﻔس ﺣﻴﻮﺍﻧﻰ ﻳﺎ (ﺭ= ﻭﺡ ﺑﺨﺎﺭﻯ) ﻣﻴﺨﻮ&= #65165;ﻧﺪ.(ﺟﺴﻢ ﻋﻨﺼﺮﻯ ﺃﺗﻤﻰ) = ﻭ (ﺟﺴﻢ ﻣثاﻟﻰ ﺭ&#= 65261;ﺍﻥ)،ﻭ (ﺟﺴﻢ ﻧﻮﺭﻯ ﺷﻬ= ﻮﺩﻯ)،ﻭ (ﺟﺴﻢ ﻋﻘﻠﻰ مر&#= 1575;تب ﺍﻟﻬﻰ) ﺩﺭ ﺑﺎﺯ= ﺷﺘﮕﺎﻥ ﺑﺨﻠﻖ،ﺗﺴﻤﻴA= 258; ﻫﺎﻯ ﮔﺬﺷﺘﮕﺎ&#= 65253; ﺍﺳﺖ.ﮐﻪ ﺗﻔﮑﻴ&= #65242; ﻫﺎﻯ ﮐﻠّﻰ ﺍﺳ&#= 65174;.ﻭﺣﺘﻰ ﺩﺭ ﻣﺮﮒ ﮐﺎﻣﻠ&= #65166;ﻥ ﻣﺤﻤﺪﻯ،ﺭﻭﺡ = 5169;ﻴﻨﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ،ﺧA= 198;ﻭﺝ ﺭﻭﺍﻥ ﺍﺯ ﺗﻦ،&#= 65261; ﺳﭙس ﺧﺮﻭﺝ ﺭﻭ&#= 65185; ﺍﻟﻬﻰ ﺍﺯ ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﺩ&= #65267;ﺪه اﻧﺪ.ﻭﺟﺴﻢ ﻣثال= ی ﻴﺎ ﻫﻤﺎﻥ ﺭﻭﺡ = ﺣﻴﻮﺍﻧﻰ ﺗﺰﮐﻴﻪ ﺷﺪﻩ ﻗ&= #65170;ﻠﻰ، ﺯﻣﺎﻧﻰ ﺍﻃﺮﺍ&#= 65233; ﻗبر ﻣﻴّﺖ ﺍﺳA= 174;.ﮐﻪ ﺍﻳﻨﻬﺎ ﺿﻤﻦ ﺍ&= #65187;ﻮﺍﻝ ﺭﻭﺣﻰ ﺑﺮﺧﻰ ﻣ&= #65268;ﺪﻳﻮﻣﻬﺎ ﺍﺳﺖ.ﻭ ﺗﺤﻘﻖ ﻣ= ﺎﺩﻯ ﺑﺮﺍﻯ ﭼﺸﻢ ﻫﺎ = ﻧﺪﺍﺭﺩ. ﻭ ﺭﻭﺡ ﻗﺒﻞ ﺍﺯ= ﺩﻓﻦ ﺟﺴﻢ ﻣﻴّﺖ ﺑﭽ&#= 65256;ﺪﻳﻦ ﺳﺎﻋﺖ، یا ﺭﻭA= 199; ﺑﻤﻘﺎﻡ ﺧﻮﺩ ﺩ&= #65197; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65197;ﻓﺘﻪ ﺍﺳﺖ.ﮐﺎﻣﻠﺎﻥ &= #65169;ﻌﺮﺵ ﺭﺣﻤﺎﻥ،ﻭ ﺷﺎ= 5259;ﺪﺍﻥ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺧﻮﺩ،ﻭ ﻏﻴﺮ ﺳ&#= 65166;ﻟﮑﺎﻥ ﭘس ﺍﺯ ﻳﻚ ﺩﻭﺭ&= #65257; ﮐﻮﺗﺎﻩ ﺟﻬﻨّ= 5250; ﺳﻮﻡ ﻣﻠﮑﻮﺗﻰ&#= 1548;ﺭﻭﻯ ﻫﻤﻴﻦ ﺳﻄﺢ ﺯﻣ&= #65268;ﻦ ﻣﺎ ﺑﺮﺍﻯ ﻗﺒﻮ&= #65245; ﺳﺮﻧﻮﺷﺖ ﺟﺪﻳ&#= 65194; ﺟﻬﻨّﻢ ﭼﻬﺎﺭ= 5249; ﺧﻮﺩ،ﻳﻌﻨﻰ ﻣ= 5204;ﺦ ﺣﻴﻮﺍﻥ ﺍﺯ ﺷﺪ&= #65173; ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ&#= 1548;ﻭ ﻫﺮ ﻧﺎﺭ ﻭﻧﻮﺭ&= #65263; ﻣﻴﺴﻮﺯﻧﺪ.ﻟﺬ&#= 65165;ﺍﺣﻀﺎﺭ ﺍﺭﻭﺍﺡ ﺭﺍ ﺩﺭ = ﺗﺎﺭﻳﮑﻰ ﻣﻴﮑﻨﻨﺪ.ﻭﺑﺤ&#= 1579; ﺍﺳﭙﺮﻳﺖ ﻭﺍﻟ&#= 65268;ﺴﻢ ﭘﻴﭽﻴﺪﻩ ﺍﺳﺖ.&= #65261; ﺍﻳﻨک ﻨﻴﺰﺻﻮ= 5197;ﺕ ﻣﻴﮕﻴﺮﺩ.ﻭ ﺩﻭ = ﻗﺮﻥ ﭘﻴﺶ ﺑﺨﻮﺑﻰ ﺩ&= #65197; ﺍﺭﻭﭘﺎ ﻭﺣﺘﻰ &= #65193;ﺍﻧﺸﮕﺎﻩ ﻫﺎ ﻣﻄﺮﺡ ﺑﻮﺩ.= ﺯﻳﺮﺍ ﻫﻨﻮﺯ ﺁﻥ ﺭﻭﺍ&= #65253; ﻣﺎﺩﻯ ﻣﻔﺎﺳﺪ &= #65261; ﺷﻬﻮﺗﻬﺎ ﻭ ﭘﻮ&= #65247;کی ﭽﻮﻥ ﺍﻣﺮﻭﺯ ﻧ&= #65208;ﺪﻩ ﺑﻮﺩﻧﺪ.ﺩﻳﺪﺍ&#= 65197; ﻭﺟﻪ ﮐﺮﻳﻢ ﺭﺏ&= #1617;،ﻫﻤﺎﻥ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺍﺳﺖ.ﮔﺮﭼﻪ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩ ﻗﺒﻠﻰ ﻣ&= #65198;ﺍﺗﺐ ﺭبّ اﻟﻔﺼﻞ ﻧA= 262;ﻉ ﺑﺸﺮﻯ ﺑﻮﺩه ا= 5255;ﺪ، ﻭﻟﻰ ﻧﺠﺎﺕ ﺑﺎ = ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﺏّ ﻗﺎﺋ&#= 65250; ﻣﻴﺒﺎﺷﺪ ﻭﺑﻄ&#= 65198;ﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;. ﺩﺭ= ﺑﺎﺭﻩ ﻣﺎﻫﻴّﺖ ﻧﻔس = 5187;ﻴﻮﺍﻧﻰ ﺩﺭﻏﻴﺮ ﺳﺎﻟﮑ&#= 65166;ﻥ، ﺣﺘﻰ ﺍﮔﺮ ﻧﺎﻡ = ﺟﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺭ&= #65261;ﺡ ﺍﻟﻬﻰ ﻳﺎ ﺟﺎﻧ&= #65166;ﻥ ﺩﺍﺭﺩ. ﮔﺮﭼﻪ ﺟ= ﺎﻥ ﺭﺍ ﭼﻮﻥ ﻣﻠﺎﻁ = ﺑﻴﻦ ﺁﺟﺮﻫﺎ ﮔﻔﺘﻪ &= #65165;ﻧﺪ،ﮐﻪ ﺩﺭﺳﺖ ﻧﻴﺴﺖ.ﮐ&= #65258; ﻫﺮ ﺳﻠّﻮﻝ ﻳﺎ &= #65153;ﺟﺮ ﺑﺪﻥ ﺍﻧﺴﺎﻧﻰ&#= 1548;ﺧﻮﺩ ﻧﻴﺰ ﺭﻭﺡ ﻣﺴﻘ&= #65246; ﺩﺍﺭﺩ.ﻭ ﻫﺮ ﺃﺗ= ﻢ ﺍﻳﻦ ﺳﻠّﻮ= ﻝ ﻧﻴﺰ ﺭﻭﺡ ﺩﺭ ﺣ= ﺎﻝ ﺗﮑﺎﻣﻞ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ.چه ﺪﺭ ﺳ&#= 65248;ّﻮﻝ ﺯﻧﺪﻩ ای ﺑﺎﺷ= 5194; ﻳﺎ ﻣُﺮﺩﻩ.ﻭ ﺍ&= #64404;ﺮ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65197;ﺍ ﻣثالی گفتند &#= 64380;ﻮﻥ ﺩﺭ ﺟﺴﻢ ﻣثاﻟ= 5264; ﻭﻣﻠﮑﻮﺗﻰ ﺭﻭ&#= 65185; ﻣﻮﺟﻮﺩ ﺍﺳﺖ.ﮐ&= #65258; ﻣﺎﻫﻴّﺖ ﺃﺗﻤ= 5264; ﻭ ﻧﺎﺳﻮﺗﻰ ﻧﺪ&= #65165;ﺭﺩ.ﻣﮕﺮ ﻫﻤﺎﻥ ﻭﺍﺣﺪﻫ&#= 65166;ﻯ ﺳﺎﺯﻧﺪﻩ ﻣﻮﺟ&#= 65262;ﺩ ﻣﻠﮑﻮﺗﻰ ﮐﻪ ﺃ&= #1579;یرﻯ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﺭﻭ= ﺡ ﺍﻟﻬﻰ ﺷﺪﻩ ﺑﺎ&= #65207;ﺪ،ﻣﺎﻫﻴّﺖ ﻫﺮ ﻭﺍﺣﺪ ﺗﺸﮑ&= #65268;ﻞ ﺩﻫﻨﺪﻩ ﺭﻭﺡ ﺍ&= #65247;ﻬﻰ،ﺍﺯ ﺟﻨس ﻋﻘﻞ ﻭﻧﻮ&#= 65197; ﮔﻔته اﻧﺪ.ﺑﺎA= 199; ﺍﺯ ﻫﻤﺎﻥ ﻭﺍﺣ&= #65194;ﻫﺎﻯ ﺟﻬﺎﻥ ﺟﺒﺮﻭﺗ&#= 65264; ﺍﻭﻝ ﻣﻴﺒﺎﺷﺪ&#= 1548;ﮐﻪ ﻳﻚ ﻣﺎﺩﻩ ﺗﺤﺖ = ﺃثیرﻯ ﺍﺳﺖ.ﻭﻫﺮ ﻭﺍﺣ&= #65194;ﻯ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﻓﺮﺩﻯ ﺧﻮﺩ،ﻭ= 5183;ﻤﻌﺎ ﺩﺭ ﻳﻚ ﻣﻮﺟﻮﺩ&= #1548;ﭼﻪ ﺭﻭﺡ ﺑﺎﺷﺪ ﻳﺎ = ﻧﻔس ﺣﻴﻮﺍﻧﻰ،ﻭ ﻳ= 5166; ﺑﺪﻥ ﻣﺎﺩﻯ ﺩﺭ&= #65187;ﺎﻝ ﺗﮑﺎﻣﻞ ﻓﺮﺩﻯ &= #65261; ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﺟﻤﻌﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﻫﺮﻳﻚ ﺍﺯ ﺟﻬﺎ&= #65253; ﻣﻮﺟﻮﺩﺍﺕ ﺩﺭ &= #65259;ﺮ ﻋﺎﻟﻢ ﻭﺟﻮﺩﻯ &= #65255;ﺎﺳﻮﺗﻰ ﻭﻣﻠﮑﻮﺗﻰ ﻭ ﺟ&= #65170;ﺮﻭﺗﻬﺎ،ﺑﺎʋ= 99; ﺩﺭ ﺣﺎﻝ ﻭﺣﺪﺕ = ﻭﺟﻮﺩ ﺑﺎ ﻣﺮﺍﺗﺐ ﺑﺎ&= #65247;ﺎﺗﺮ ﻫﺴﺘﻨﺪ.ﻣﻤﮑﻦ &= #65165;ﺳﺖ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﺼ&= #65262;ﺭ ﻭ ﺑﻴﻨﺶ ﻣﺎﺩﻯ = ﻭ ﻣﺤﺪﻭﺩ ﺧﻮﺩ،= 5235;ﺮﺽ ﻭﺟﻮﺩ ﭼﻴﺰﻯ ﺭ&= #65165; ﺑﮑﻨﺪ.ﮐﻪ ﺍﺯ ﺟ= ﺰﺋﻴّﺎﺕ ﻫﺮﻳﻚ ﺯﻧﺪﻩ،= 5255;ﺘﻮﺍﻧﺪ ﺗﺼﻮﺭ ﮐﻨﺪ. ﻭ ﺍ= ;ﮔﺮﻣﻴﮕﻮﺋﻴﻢ ﺩﺭ ﻫﺴﺘﻰ</s= pan> &#= 65231;ﻴﺮ ﺍﺯ ﺧﺪﺍ ﺑﺎ ﻫﻤ= ﺎﻥ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﻭﻳﺎ ﻧﻮﺭ ﺍﻟﺄ&= #65255;ﻮﺍﺭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ، ﻳﺎ ﺭ&#= 65167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺑﺮ&#= 65165;ﻯ ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑ&= #65166;ﻣﻠﻰ،ﮐﺴﻰ ﺩﺭ ﻫﺴﺘﻰ ﻧﻴﺴ&= #65174;. ﺣﻘﻴﻘﺖ ﺩﺭ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩ همه ﻫﺴA= 176;ﻰ،ﺍﺯ ﮐلّ هاﻯ ﺩﺍﺭʋ= 65;ﻯ ﺍﺟﺰﺍء ﮐﻪ ﻫﺮ &= #65183;ﺰﺋﻰ ﺧﻮﺩ ﮐﻠّﻰ ﺍﺳ&#= 65174;،ﻭ ﻳﺎ ﻫﺮ ﮐﻠّﻰ ﮐ&= #65258; ﺑﺎﺯ ﺧﻮﺩ ﺟﺰﺋ&= #65264; ﺩﺭ ﻳﻚ ﮐﻠّﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺳﺖ.ﮔﻮﺋﻰ ﺗﻤ&= #65166;ﻡ ﻫﺴﺘﻰ ﭼﻮﻥ ﻃﺒ&= #65240;ﺎﺕ ﭘﻮﺵ ﭘﻴﺎﺯ ﺩﺭ = ﻳﻚ ﻭﺍﺣﺪ ﻫﺴﺘﻨﺪ. = ﻭﻟﻰ ﻫﺮ ﻃﺒﻘﻪ ﺟﺰﺋ&= #65264; ﻣﺴﺘﻘﻞ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﻫﻤﺎ&#= 65253; ﻃﻮﺭ ﮐﻪ ﻫﺮ ﻃﺒ= ﻘﻪ ﭘﻴﺎﺯ ﺟزء ﺩﺭ &#= 64400;ﻞ ﺍﺳﺖ.ﺑﺎﺯ ﺧﻮﺩ = ﮐﻠّﻰ ﺍﺯ ﺳﻠّﻮﻟﻬﺎ= 5263; ﺁﻥ ﺑﺎﺷﺪ.ﻭ ﻫﺮ= ﺳﻠﻮﻙ ﺍﺯ ﺗﺮﮐﻴﺒﺎﺕ &= #65193;ﺍﺧﻠﻰ،ﮐﻪ ﺳﺮﺍﺳﺮ ﻣﺴﺘﻘ&#= 65246; ﺩﺭ ﺗﮑﺎﻣﻞ ﺧﻮ&= #65193;،ﻭ ﺷﺮﻳﻚ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﮐﻞّ ﺧﻮﺩ. ﺯﻳﺮ&= #65165; ﺁﻥ ﮐﻞ ﺑﺎﻳﺪ ﺩ= ﺭ ﺟﺰﺋﻰ ﺑﺎﺷﺪ، &#= 64400;ﻪ ﮐﻞّ ﺑﺎﻟﺎﺗﺮ &#= 65197;ﺍ ﺑﮑﻤﺎﻝ ﺑﺮﺳﺎ&#= 65255;ﺪ.ﻭ ﻫﻨﻮﺯ ﻫﻢ ﮐﺎﻣ&= #1604; ﻨﺸﺪه اﺳﺖ. ﺑﺮ&#= 65165;ﻯ ﻫﻤﻴﻦ ﺍﺳﺖ ﮐﻪ = ﺗﺼﻮﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺑ&= #65200;ﺭﮒ ﺩﺭ ﮐﻞّ ﺍﻟﻠﻪ&#= 1548; ﮐﻪ ﺩﺭ ﻫﺴﺘﻰ ﻏ= ﻴﺮ ﺍﺯ ﺧﺪﺍ ﻧﺒﺎﺷ&= #65194;،ﺑﺴﻴﺎﺭ ﺳﺨت ﺒﺮﺍﻯ ﺍﻧ&#= 65204;ﺎﻥ ﺟﺪّﻯ ﺍﺳﺖ،ﮐA= 258; ﺗﻔﮑّﺮ ﻣﺘﺎﻓ= 5268;ﺰﻳکی ﻮ ﻋﺮﻓﺎﻥ ﺷﻬﻮ&= #65193;ﻯ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;.<o:p></o:p> = 5165;ﺣﺴﺎس ﻭﺟﻮﺩ ﺭﻭﺡ ﺳﺎ&= #65169;ﻘﻪ ﺍﻯ ﺑس ﺩﻭﺭ ﺩﺭ = ﺗﺎﺭﻳﺦ ﺩﺍﺭﺩ.ﮐﻪ ﺗﺼﻮ&= #65197;ﺍﺕ ﻭﻫﻤﻰ ﻭ ﺧﺮﺍﻓ&= #65264;،ﻭ ﺷﺎﻳﺪ ﺩﺭﺳﺖ ﻭ&= #65247;ﻰ ﺍﺑﺘﺪﺍﺋﻰ،ﺩA= 197; ﻣﺮﺩﻡ ﺑﺴﻴﺎﺭ &= #65203;ﺎﺩﻩ ﺑﺪﺍﺋﻰ،ﮐﻪ ﺩ= 5197; ﻓﺼﻮﻝ ﺍﻭﻟﻴﻪ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ&#= 1548; ﺩﺭﺳﺖ ﺑﻮﺩه ب= 575;ﺷﺪ.ﻭﺷﺎﻳﺪ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﺑ&= #65166;ﺯ ﺗﺼﻮﺭﻯ ﺑﺴﻴﺎ&#= 65197; ﻧﺎﺩﺭﺳت اﺯ ﻧ= 5224;ﺮﻣﺎ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ = ﮔﻔﺖ ﺑﺮﺍی ﺁﻥ ﻧﻮﻉ &= #65193;ﺭﺳﺖ ﺍﺳﺖ.ﻭ ﺑﺮﺍﻯ ﺍ= ﻧﻮﺍﻉ ﺑﺎلاﺘﺮ ﻫﺮﻳA= 242; ﺩﺭﻙ ﻫﺎﻯ ﺧﻮﺩ = ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭ ﺑﺸﺮ = ﻣﻌﻤﻮﻟﻰ،ﻗﺎA= 193;ﺭ ﺑﺪﺭﻙ(ﻭﺣﺪﺕ ﻭ&= #65183;ﻮﺩ)ﻫﺴﺖ.ﺩﺭ ﺑﺤث ﺷﻬﻮﺩ ﺗﺠ&#= 65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﮔﻔته ایم ،ﮐﻪ ﻫﺮ ﭘA= 268;ﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65169;ﺸﺮﻯ،ﮐﻪ ﮐﺸﻒ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪﻯ ﻣﻴﮑﻨﺪ،ﺧﻮﺩA= 205; ﺻﺎﺣﺐ ﺗﺠﺴّﻢ &#= 65165;ﻧﺴﺎنی ﺸﻬﻮﺩ ﻗﺒﻠﻰ ﺭ&= #65165; ﻣﻴﻴﺎﺑﺪ.ﮐﻪ ﻣ&= #65188;ﻤﺪ ﺧﻮﺩ ﻣﺼﻄﻔﻰ،= 5261;ﻣﺴﻴﺢ ﺧﻮﺩ ﻣﺮﺗﻀﻰ، &#= 65261; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65191;ﻮﺩ ﻗﺎﺋﻢ ﺧﻮﺍﻫﺪ &= #65207;ﺪ.ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺍ&= #65261; ﺭﺍ= ﻣﻴﻴﺎ= ;ﺑﺪ. ﻭ ﺍﮔﺮ ﺍﻳﻦ ﺗﺠ= ﻠّﻴﺎﺕ ﺭﺍ ﮐﻪ ﺍﻟﮕﻮ ﻫ= ﺴﺘﻨﺪ،ﻭ ﺍﺯ ﻣﺮﺍﺗﺐ ﻓﻌ&= #1617;ﺎﻝ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﻨﺪ،ﮔʌ= 62;ﺋﻰ ﺑﺎ ﮐﺎﺷﻔﺎﻥ ﺗ&= #65184;ﻠّﻴﺎﺕ ﺧﻮﺩ،ﺗﻮﻟﺪﻯ = 5193;ﺭ ﺟﻬﺎﻥ ﻣﻴﻴﺎﺑ&#= 65256;ﺪ. ﻭ ﻟﺬﺍ ﻣﻬﺪﻯ ﺭ= ﺍ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﮕﻮﻳﻨﺪ.ﻭ ﻣ&= #65188;ﻤﺪ ﺧﻮﺩ ﻧﻮﺭ ﻣﺼﻄ&= #65236;ﻮﻯ ﻣﺠﺴّﻢ ﺩﺭ ﺍﻭ &= #65251;ﻴﺸﻮﺩ.ﺍﻟﺒﺘ= 5258; ﺍﻟﮕﻮﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ،ﻭ ﺑﻴ= 5208;ﺘﺮین ﻤﻰ ﻳﺎﺑﻨﺪ.ﮐﻪ = ﭼﻮﻥ ﺟﺒﺮﺋﻴﻞ ﺑﻤﺤ&#= 65252;ﺪ ﻣﻴﮕﻮﻳﺪ، ﻣﻦ &#= 65175;ﻮﺍﻥ ﺍﺳﺮاء ﻭﻣﻌﺮA= 165;ﺝ ﺑﺎ ﺗﻮﺭﺍ ﺩﺭ ﻋ= ﺮﺵ ﺭﺣﻤﺎﻥ ﻧﺪﺍﺭ&#= 65249;،ﮐﻪ ﺑﺎﻟﻬﺎﻳﻢ ﻣﻴ&#= 65204;ﻮﺯﺩ.ﮐﻪ ﺣﺘﻰ ﻋﻘﻠﺶ ﻫﻢ = ﻣﻴﺴﻮﺯﺩ.ﻭﻟﻰ ﺑﻌﺪ ﺍﺯ ﺗﺠﺴّ&#= 65250; ﺍﻳﻦ ﺍﻟﮕﻮ ﺩﺭ = ﺟﻬﺎﻥ، ﺩﺭ ﻳﻚ ﺍﻭﻟﻰ ﺍ= ﻟﻌﺰﻡ، ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﻫﺴﺖ. ﮐﻪ ﮐﺎﻣﻠ= ﺎﻥ ﺁﻥ ﺍﻭﻟﻰ ﺍﻟﻌ&= #65200;ﻡ ﺑﺪﺍﻥ ﻣﻴﺮﺳﻨ&#= 65194;.ﻭ ﺗﺎ ﺃﺑﺪ ﺗﻤﺎﻡ = ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ = ﺟﻤﺎﺩﻯ ﻭ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴ= ﻮﺍﻧﻰ ﺑﺘﺮﺗﻴﺐ ﮐﻪ ﺍ&= #65199; ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺑﺎﻟﺎ ﺁﻣﺪﻧﺪ&#= 1548;ﺑﺎﻳﺪ ﺑﻬﻤﻴﻦ ﺍﻟﮕﻮ&#= 65263; ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﺸ&= #65198;ﻳّﺖ ﺧﻮﺩ ﺑﺮﺳﻨﺪ.<s= pan dir=3DLTR> ﮔﻮﺋﻰ ﻫﺮ= ﺗﺠﻠّﻰ ﺍﻟﻬﻰ،ﺩﺍﺭﺩ = 5165;ﻓﺮﺍﺩ ﺧﻮﺩﺭﺍ ﻣﺪﺍﻡ &= #65193;ﺭ ﺟﻬﺎﻦ ﺩﺭ ﺗﻮﻟ&= #65194; ﺩﻭﻡ ﺍﻟﻬﻰ،ﻭ= 5169;ﺮﺧﻰ ﺭﺍ ﺑﺪﻭﻥ ﺗﻮﻟ&= #65194; ﺩﻭﻡ ﺍﻟﻬﻰ ﺑﺠ&= #65260;ﺎﻥ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65251;ﻴﮑﻨﺪ ﮐﻪ ﺍﻧﺤﺼﺎﺭ ﺭ&= #65183;ﻌﺖ ﮐﺮﺩﻩ ﺩﺭﻋﺼﺮ&#= 65261;ﻟﺎﻳﺖ ﻣﻬﺪﻯ ﺗﺠﻠّی = 575;ﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺭﺣﻤ&#= 65166;ﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻠّ= 5264; که ﻘﺒﻠﺎ ﺑﻮﺩ= 5257;،ﻭﺍﺟﺰﺍﺋﻰ ﮐﻪ ﺑﻌﺪﺍ ﻣﻴﻴ&= #65166;ﺑﺪ.ﻭﻟﻰ ﮐﻠّﻴﺎﺕ ﺍﻭ ﻫ&#= 65252;ﭽﻨﺎﻥ ﻫﻤﺎﻥ ﺑﻮﺩﻩ ﮐ&= #65258; ﻫﺴﺖ.ﺑﻌﺪﻫﺎ ﺑ&= #65208;ﺮ ﺑﺎ ﮐﻤﻚ ﭘﻴﺸﺮ&= #65235;ﺖ ﻋﻘﻞ ﻓﺼﻞ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻭ ﻧﻈﺮﻳّﺎﺕ ﺃﻧ= 5170;ﻴﺎ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺯﻣﺎﻥ،ﺑﻴﺸﺘA= 198; ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺡ = ﻓﮑﺮ </spa= n>ﮐﺮﺩﻧﺪ.ﻭ ﺣA= 176;ﻰ ﺑﺎﺣﻀﺎﺭ ﺍﺭﻭ&#= 65165;ﺡ ﭘﺮﺩﺍﺧﺘﻨﺪ.ﮐ&#= 65258; ﻣﺪﺍﻡ ﺭﻭﺵ ﺍﺣ&= #65216;ﺎﺭ ﻋﻠﻤﻰ ﺗﺮ ﺷﺪ.ﮐ= ﻪ ﺩﺭﺩﻭ ﻗﺮﻥ ﮔﺬ&= #65207;ﺘﻪ،ﺩﺍﻧﺸﮕʋ= 66;ﻫﻬﺎﻯ ﺍﺭﻭﭘﺎ ﻭﺍﻣﺮ&#= 65267;ﮑﺎ،ﺑﻌﻠﻢ ﺍﺳﭙﺮﻳﺘﻮﺍﻟ= 5268;ﺴﻢ ﭘﺮﺩﺍﺧﺘﻨﺪ.ﻭ&#= 64404;ﺰﺍﺭﺷﺎﺕ ﻓﺮﺍﻭﺍن اﺯ ﺍ= 5197;ﻭﺍﺡ ﺳﺮﮔﺮﺩﺍﻥ ﺩﺭ&#= 65251;ﻠﮑﻮتها داده اند. ﺍﺭﻭ= ;ﺍﺣی که هنوﺯﭘﺬﻳﺮ= ;ﺵ ﺳﺮﻧﻮﺷﺖ ﺟﻬﻨ&#= 1617;ﻢ ﭼﻬﺎﺭﻡ ﺧﻮﺩﺭ&#= 65165; ﻧﮑﺮﺩه اﻧﺪ،ʄ= 00;ﻪ ﺑﻨﺴﺦ ﻭﻣﺴﺦ ﺣ&= #65268;ﻮﺍﻧﻰ ﺩﺭ ﺑﻴﺎﺑﻨﺪ. ﻭ= ﺯﻣﺎﻥ ﺩﺭﺍﺯﺗﺮﻯ ﺩﺭ &= #65183;ﻬﻨّﻢ ﺳﻮﻡ ﻣﻠﮑﻮﺗﻰ &= #65191;ﻮﺩ،ﺍﺯﻫﺮ ﻧﺎﺭ ﻭ ﻧﻮﺭﻯ،&#= 65197;ﻭﺯﻫﺎ ﻣﻴﺴﻮﺯﻧﺪ ﻭ ﺷ&= #65170;ﻬﺎ ﺩﺭ ﺗﺎﺭﻳﮑﻰ ﻣ&= #65268;ﺘﺮﺳﻴﺪ. ﻭ ﺣﺘﻰ ﮔﻔﺘﻪ ﺷ= ﺪﻩ ﮐﻪ ﮔﺮﮔﻬﺎ ﺍﺭ&= #65261;ﺍﺡ ﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ = ﻭﺑﺂﻧﻬﺎ ﺣﻤﻠﻪ ﻣﻴﮑﻨن= 583;.ﻭﻣﺎﺩﻩ ﻭﺟﻮﺩﻯ ﺍﻳﻦ ﺍ&= #65197;ﻭﺍﺡ، ﻫﻤﺎﻥ ﻣﺎﺩﻩ ﺍ&= #1579;یرﻯ ﻣﻠﮑﻮﺗﻰ ﺍﺳﺖ&#= 1548; ﮐﻪ ﺭﻗﻴﻖ ﺗﺮ ﺍ= ﺯ ﻣﺎﺩﻩ ﻧﺎﺳﻮﺗ&#= 65264; ﺃﺗمی می ﺒﺎﺷʋ= 94;.ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ ﺳﻨﮕ&#= 65268;ﻦ ﺗﺮ ﺍﺯ ﺭﻭﺡ ﺍﻟ= ﻬﻰ ﺷﺪﻩ ﺟﺒﺮﻭﺗﻰ &= #65165;ﺳﺖ.ﮐﻪ ﺁﻧﺮﺍ ﻋﻘﻠﻰ ﻭ&= #65255;ﻮﺭﻯ ﻣﻴﮕﻮﻳﻨﺪ.ﻭ ﺣ&= #65176;ﻰ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺷ&= #65260;ﻮﺩﻫﺎﻯ ﻣﻘﺪﻣﺎﺗﻰ ﭘﻨ&#= 65184;ﮕﺎﻧﻪ ﻧﺨﺴﺘﻴﻦ،ﻋﻮA= 165;ﻟﻢ ﺍﻟﻬﻰ ﻳﮑﻰ ﺑﻬ&= #65176;ﺮ ﺍﺯ ﺩﻳﮕﺮﻯ ﺭﺍ = ﺑﺎﺯ ﺩﺭ ﻣﻠﮑﻮﺕ ﻣﻰ = ﺑﻴﻨﻨﺪ .ﻭﻧﻮﺭ ﻗﺎﺋﻢ ﺩ= ﺭ ﺟﺒﺮﻭﺕ ﺍﻭﻝ ﺍ&= #65203;ﺖ،ﻭ ﻳﺎ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﺭﺍ ﻧﺰﺩﻳﻚ ﺑﺠ&= #65170;ﺮﻭﺕ ﺑﺪﺍﻧﻴﻢ. ﻭﻟﻰ<= /span> </spa= n>ﺩﺭ ﻫﺮ ﺣﺎﻝ= 48;ﺍﻳﻦ ﺗﺤﺪﻳﺪﻫﺎ ﮐﺎ&#= 65197; ﺫﻫﻦ ﺍﻧﺴﺎﻥ،= 5169;ﺮﺍﻯ ﺍﻣﮑﺎﻥ ﺗﺼﻮﺭ&#= 65261; ﻓﻬﻤﻴﺪﻥ ﺍﺳﺖ. = ﻭﺍلاّ ﺳﻴّﺎﻟﻪ ﻫﺴﺘ= 5264; ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭ= ﺟﻮﺩﻯ ﺍﺳﺖ.ﺗﺎ ﻫﺮ ﺭﻭ= ﺣﻰ ﺩﺭ ﮐﺠﺎﻯ ﺍﻳﻦ = ﺳﻴﻞ ﺩﺭ ﺟﺮﻳﺎﻥ ﻭﺳ&= #65268;ّﺎﻟﻪ باشد باز ﺩﺭ ﻭ= ;ﺣﺪﺕ ﻭﺟﻮﺩﻯ ﻗﺮﺍﺭ &= #65193;ﺍﺭﺩ.ﺑﺮﺧﻰ ﺟﻠﻮﺗﺮ ﻭ ﺑﺮﺧ&= #65264; ﻋﻘﺐ ﺗﺮ.ﻭ ﺣﺘﻰ= ﺍﮔﺮ ﻫﺮ ﻭﺍﺣﺪ،ﻣﻮ= 5183;ﻮﺩﻯ ﺗﺤﺖ ﺃثیرﻯ ﺑA= 262;ﺩﻩ ﺑﺎﺷﺪ،ﮐﻪ ﺁﻏ= 5166;ﺯ ﺑﺘﻌﺎﻟﻰ ﺗﺎﺯ&#= 65257;، ﺣﺘﻰ ﺭﺳﻴﺪﻥ ﺑ&= #65256;ﻈﺮ ﺩﺭﺳﺘﻰ ﺩﺭ ﺑﺎ&= #65197;ﻩ ﻫﺮ ﻭﺍﺣﺪ ﻭﺟﻮ&= #65193;ﻯ،ﭼﻪ ﻣﺎ ﺗﺤﺖ ﻧﻮﻉ ﺑ= ﺸﺮﻯ،ﻭﭼﻪ ﻣﺮﺍﺗﺐ ﺧﻮﺏ ﺑ&= #65208;ﺮﻯ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264;،ﺳﻮﺩﻯ ﺑﺮﺍﻯ ﻣﺎ ﻧﺪﺍ&= #65197;ﺩ،ﮐﻪ ﻣﺎﺭﺍ ﺗﮑﺎﻣﻞ &= #65169;ﺪﻫﺪ. ﺍﻳﻨﻬﻢ ﺑﺎﺯﻯ &= #65255;ﻔس ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐ&= #65258; ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻋ&= #65198;ﻓﺎﻧﻰ، ﺻﺎﺣﺐ ﺧﻮﺩﺭﺍ &= #65235;ﺮﻳﺒب ﺪﻫﺪ.ﮐﻪ ﻋﺒﺎﺩ&= #1575;ﺕ انجام ﺷﺪﻩ نو= عی ﺣﺎﻝ ﻭﻗﺖ ﻟﺬﺕ = ﺍﺯ ﺑﻘﻴّﻪ ﻋﻤﺮ </spa= n>ﻣﻴﺒﺎﺷﺪ.ﻭ A= 247;ﺬﺍ ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭ ﻋﻤﻞ ﺩﺭﻭﻟ&= #65166;ﻳﺖ ﻫﺴﺘﻨﺪ،ﮐﻪ ﭼ= 5262;ﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65197;ﺍ ﺑﺒﻴﻨﻨﺪ،ﺁﻧA= 260;ﻢ ﺣﺪّ ﺃﮐثر ﺩﺭ = 5227;ﺮﺵ ﺭﺣﻤﺎﻥ،ﺁﻧﮕA= 166;ﻩ ﺑﻘﻮﻝ ﺧﺪﺍﻭﻧ&#= 65194; ﺩﺭ ﻗﺮﺁﻥ، حق = 5261;ﺻﻒ ﺧﺪﺍ ﺭﺍ دارنž= 3;، ﮔﺮﭼﻪ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﺰﺍﺭ ﺗﻮﺻﻴﻒ &= #65191;ﻮﺩﺭﺍ ﺩﺭﻗﺮﺁﻥ ﮐﺮﺩ&#= 65257;،ﻭﻟﻰ میگوید ﺑﺮﻭﻳ= ﺪ ﻭﺑﺒﻴﻨﻴﺪ، ﺗ= 5166;ﺧﺪﺍﻭﻧﺪ ﺧﻮﺩﺭﺍ ﺑﺸﻤﺎ &= #64380;ﮕﻮﻧﻪ ﻧﺸﺎن ﻤﻴﺪﻫﺪ. &= #65153;ﻧﮕﺎﻩ ﺁﻧﺮﺍ ﺗﻮﺻﻴﻒ &= #64400;ﻨﻴﺪ. ﻳﻌﻨﻰ ﻫﺮﮐس ﻣ&#= 65268;ﺘﻮﺍﻧﺪ ﺁﺧﺮﻳﻦ ﺷﻬﻮﺩ &= #65175;ﺠﻠّﻰ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65175;ﻮﺻﻴﻒ ﮐﻨﺪ.ﺑﺎ ﺁﻧﭽﻪ = ﮐﻪ ﺩﺭ ﺻﺤﻨﻪ ﺷﻬﻮ&= #65193;ﻯ ﺁﻥ،ﺷﻬﻮﺩ ﺗﺠ= 5248;ّﻰ ﺍﻟﻬﻰ ﺩﻳﺪﻩ ﻳ&= #65166; ﻓﻬﻤﻴﺪﻩ ﺍﺳﺖ.&= #65261;ﺗﻮﺻﻴﻒ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65207;ﺎﻫﺪﺍﻥ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253;،ﺗﻨﻬﺎ ﺍﻳﻦ ﻓﺎﻳﺪﻩ ﺭ&= #65165; ﺩﺍﺭﺩ.ﮐﻪ ﺩﻳﮕ&= #65198;ﺍﻥ ﺭﺍ ﺗﺸﻮﻳﻖ ﺑﺪ&= #65267;ﺪﻥ ﻭ ﺑﺎ ﮐﻤﻚ ﺑﺪﺭ= ﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳ&#= 65194;.ﻭ ﺍﺣﻀﺎﺭﺍﺭﻭﺍ= 5185; ﻭ ﭘﺎﺳﺨﻬﺎﻯ ﺁ&= #65255;ﻬﺎ ﺑﺮﺍﻯ ﺍﺣﻀﺎﺭ &= #64400;ﻨﻨﺪﮔﺎﻥ، ﺑﺎﺯ ﻣﺮﺍﺗﺒﻰ &= #65231;ﻴﺮ ﺍﻟﻬﻰ ﺩﺭ ﻣﻠﮑ&= #65262;ﺕ ﺑﺎ ﻧﻔس ﺍﻣّﺎ= 5197;ﻩ ﺍﺣﻀﺎﺭ ﮐﻨﻨﺪ&#= 64404;ﺎﻥ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭ&#= 65193;.ﻋﻤﻠﺎ ﺁﺭﺯﻭﻫﺎﻯ ﻏﻴ&#= 65198; ﺍﻟﻬﻰ ﻫﺮ ﺩﻭ ﻃ= ﺮﻑ ﻣﻄﺮﺡ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭ ﺍﺣﻀﺎﺭ ﺍﺭﻭﺍ&#= 65185; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻤﮑﻦ ﻧﻴﺴﺖ.ﻣ&= #64405;ﺮ ﻓﺮﺿﺎ ﺍﺣﻀﺎﺭ &= #64400;ﻨﻨﺪﻩ،ﺧﻮﺩ ﺭﻭﺡ ﻭﺗﻌﺎﻟﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65261; ﻟﺬﺍ ﭘﻴﺎﻣﺒﺮ &= #65251;ﻴﮕﻮﻳﺪ،ﮐﻪ ﺷﻴﻄﺎﻥ ﻳﻌﻨﻰ</= span> ﻫﺮﻧﻔس ا&#= 65251;ّﺎﺭﻩ،ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗﻤثّ= 04; ﻭﺗﺠﺴّﻢ ﻭﺗﺨﻴّﻞ ﻭ ﻧﻘ&#= 1588; ﻤﺮﺍ ﺩﺭ ﺭؤﻳﺎ&#= 65259;ﺎﻯ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﺑﻨﻤﺎﻳﺪ. ﻭﻟﻰ = ﻭﻗﺘﻰ ﺭﻭﺣﻰ ﺑﮑﻤﺎﻝ &= #65251;ﻌﺎﺩﻝ ﮐﻤﺎﻝ ﻣﻘﺎﻡ ﻣ&= #65212;ﻄﻔﻮﻯ، ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ ﺭﺳﻴﺪ،= 5153;ﻧﮕﺎﻩ ﺣﻀﻮﺭ ﺻﻮﺭﺕ ﻣ&= #65212;ﻄﻔﻮﻯ ﻣﻴﺴّﺮ ﻣﻴﺸﻮ= 5193;.ﮔﻮﺋﻰ ﺳﺎﻟﻚ ﺍﺣﻀﺎﺭ &= #64400;ﺮﺩﻩ،ﻭﻳﺎ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮ&#= 65263; ﻧﺰﻭﻝ ﺷﺐ ﻗﺪﺭ&= #65263; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﮐ&= #65198;ﺩﻩ ﺍﺳﺖ.ﭼﻪ ﺭﻭﺡ ﺳ= ﺎﻟﻚ ﺑﻤﻌﺮﺍﺟﻰ ﺑﺎ&#= 65247;ﺎ ﻣﻴﺮﻭﺩ،ﻭ ﻳﺎ &#= 65267;ﻚ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻧ&= #65200;ﻭﻟﻰ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65207;ﺎﻳﺴﺘﻬﺎﻯ،ʋ= 93;ﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺗﺠ&= #65248;ّﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﻔ&= #65198;ﺽ ﺍﻣﮑﺎﻥ ﺍﺣﻀﺎ&#= 65197; ﺍﺭﻭﺍﺡ ﺍﻭﻟﻴ&#= 65166; گذﺷﺘﻪ، ﻧﺒﺎʌ= 67;ﺪ ﺗﺼﻮﺭ ﮐﺮﺩ،ﺯ= 5251;ﺎﻥ ﺑﺸﺮﻯ ﺳﺎﺑﻖ، &#= 65169;ﺎ ﻣﻌﻘﻮﻟﺎﺕ ﭘﻴ&#= 65208;ﻴﻦ ﺧﻮﺩ ﺻﺤﺒﺖ ﮐﻨ&= #65194; ﮐﻪ ﺍﮔﺮ ﺻﺤﺒﺘ&= #65264; ﺷﻨﻴﺪﻩ ﺷﻮﺩ ﻋ&= #65252;ﻠﺎ ﺍﻟﻬﺎﻣﻰ ﺍﻟﻬ&#= 65264;،ﺍﺯ ﻳﻚ ﻣﻘﺎﻡ ﺗﺠﻠ&= #1617;ﻰ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5165;ﺣﻀﺎﺭ ﮐﻨﻨﺪﻩ ﺷﺎﻳﺴ&#= 65176;ﻪ ﺭﻭﺣﻰ ﺍﺳﺖ ﺁﻧ&= #65260;ﻢ ﻃﺒﻖ ﻣﻌﻤﻮﻟﻰ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺰﺑﺎﻥ &= #65203;ﻤﺒﻮﻟﻴﻚ ﻭﻧﻤﺎﻳﺶ ﺩﺭ ﺻ&= #65188;ﻨﻪ ﺭؤﻳﺎ ﺣﺮﻑ ﺧﻮ&#= 65193; ﺭﺍ ﻣﻴﺰﻧﻨﺪ،= 5175;ﺎ ﺷﺎﻫﺪ ﻭﻣﺸﻬﻮ&#= 65193; ﺁﻧﻬﺎ،ﭼﻪ ﻓﻬ= 5250; ﻭ ﺑﺮﺩﺍﺷﺘﻰ ﮐ&= #65256;ﺪ . ﻣﻴ= ﺨﻮﺍﻧﺪﻡ ﮐﻪ ﺩﺭ ﺳﺎﻝ1867 ﺭﻳﺨﺘ&#= 65254; ﺑﺎﺥ ﺍﻃﺮﻳﺸﻰ،ﺍﺯ = 5165;ﻣﮑﺎﻥ ﺩﻳﺪﻥ ﺍA= 251;ﻮﺍﺝ ﺧﺎﺭﺝ ﺷﺪﻩ ﺍﺯ = ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﮐﺮ&= #65193;.ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﺯ ﺑ= ﺪﻥ ﻫﺮ ﻣﻮﺟﻮﺩ ﻭ ﺣ= ﺘﻰ ﻫﺮ ﺃﺗﻤﻰ ﺳﺎﻃ&= #65226; ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻣ&= #65166; ﺁﻧﺮﺍ (ﻓﺮﮐﺎﻧ&= #1587; ﻭﺟﻮﺩﻯ) ﺁﻥ ﻣﻮ= ﺟﻮﺩ می ﻨﺎﻣﻴﻢ، ﺍ@= 400;ﻨﻮﻥ ﺳﺘﺎﺭﻩ ﺷﻨﺎﺳ&#= 65166;ﻥ ﻧﻮﺭﺭﺳﻴﺪﻩ ﺍ&#= 65199; ﺳﺘﺎﺭﻫﺎﻯ ﺭﺍ&#= 1548;ﺩﺭ ﻣﻨﺸﻮﺭ ﺗﺤﻠﻴ&#= 65246; ﺭﻗﻴﻖ ﻣﻴﮑﻨﺪ.&= #65261;ﺧﻄﻰ ﺍﺯ ﺭﻧﮕﻬﺎﻯ ﮐ&= #65256;ﺎﺭ ﻫﻢ ﻣﻴﻴﺎﺑﻨﺪ&#= 1548; ﮐﻪ ﺩﺭ ﻓﺎﺻله هائی ﺗﺎﺭﻳﻚ ʋ= 65;ﺳﺖ.ﺁﻧﮕﺎﻩ ﺍﺯ ﺍﻳﻦ ﺭﻧﮕﻬ&= #65166;،ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﻓﻠﺎﻥ ﺳﺘﺎ&= #65197;ﻩ ﭼﻪ ﻭﺿﻌﻰ ﺩﺍﺭ&= #65193;. ﻭ ﻳﺎ ﺣﺘﻰ ﺩﺭ ﻋ= ;ﻠﻢ ﺷﻴﻤﻰ ، ﻫﺮ ﻋﻨ&= #65212;ﺮﻯ ﺭﺍ ﺍﮔﺮ ﺩﺍﻍ ﻭ= ﺁﺗﺸﻴﻦ ﮐﻨﻴﻢ،ﻧﻮﺭ ﺁ= 5253; ﺩﺭ ﺗﺤﻠﻴﻞ ﺩﺭ = ﻣﻨﺸﻮﺭﻫﺎﻯ ﻋﻠﻤﻰ،ﺭﻧﮓ ﺧ= 5166;ﺹ ﻭﻭﺿﻮﺡ ﻣﺨﺼﻮ&#= 65209; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﻭﻧﻈﺎﻡ ﺭﻧﮕﻬﺎﻯ ﻣﺨﺘ&#= 65248;ﻒ ﺍﺯ ﻫﺮ ﻋﻨﺼﺮ ﻳ= ﺎ ﻣﺮﮐﺒﺎﺕ ﺩﻳﺪ&#= 65257; ﻣﻴﺸﻮﺩ.ﻭ ﻗﺎﺑ&= #65246; ﻋﮑس ﺑﺮﺩﺍﺭﻯ &#= 65165;ﺳﺖ،ﮐﻪ ﻓﺮﮐﺎﻧﺴﻬﺎﺋ= 5264; ﺍﺯ ﺍﻣﻮﺍﺝ ﻧﻮ&= #65197;ﻯ ﻫﺴﺘﻨﺪ.ﻭﺣﺘﻰ &= #65193;ﻭ ﻣﻮﺟﻮﺩ ﻳﮑﺴﺎ&#= 65253; ﺩﺭ ﻋﻨﺼﺮ ﺑﺎ یک ﻣﺎﻫﻴّﺖ،ᥴ= 9;ﺎﺯ ﻓﺮﮐﺎﻧس ﻭ ﻧﻈ&#= 65166;ﻡ ﺭﻧﮕﻬﺎﻯ ﻣﻨﺸ&#= 65262;ﺭﻯ ﺗﻔﺎﻭﺗﻬﺎ ﺑﺎ&#= 65259;ﻢ ﺩﺍﺭﻧﺪ. ﺑﻌﺪﻫ&= #65166; ﮐﺎﺭﻝ ﺩﻭﭘﻞ ﺍ&= #65267;ﻦ ﺍﻣﻮﺍﺝ ﺭﺍ ﺗﺄ&= #65267;ﻴﺪ ﮐﺮﺩ،ﻭ ﺁﻧﺮﺍ ( = ﺍﻭﺩ) ﻧﺎﻣﻴﺪ.ﮐﻪ ﺩﺭ = ﺯﺑﺎﻥ ﺳﻨﺴﮑﺮﻳﺖ ﺑﻤ&#= 65228;ﻨﻰ (ﺁﺗﺶ ﺯﻧﺪﮔﻰ) ﺍ= ;ﺳﺖ.ﭘﻴﺎﻣﺒﺮ ﻧﻴﺰ ﺍﺯ( ﺁﺗﺶ ﻋ= ;ﻤﻮﺩ) ﭼﻮﺏ ﻳﺎ ﺟᥴ= 6;ﻥ ﻭ ﻋﺎﺩﺍﺕ،ﺗﺎ= 5183;ﻬﻞ ﺳﺎﻟﮑﻰ ﺍﺳﺘﻘ&#= 65166;ﻣﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺗ&= #65206; ﺑﺎ ﺗﻴﺮﮔﻰ ﺩﺍ&= #65197;ﺩ.ﻭ ﺣﺘﻰ ﺍﻭﺩ ﺭﺍ ﺭ= ﺑﻂ ﺩﻫﻨﺪﻩ ﺟﺴﻢ ﻭ&= #65197;ﻭﺡ ﮔﻔﺘﻨﺪ.ﻫﻤﺎﻥ &= #64400;ﻪ ﻋﺮﻓﺎ ﺁﻧﺮﺍ ﺭ&= #65165;ﺑﻂ ﺟﺴﻢ ﻧﺎﺳﻮﺗﻰ &= #65261;ﺟﺴﻢ ﻣثاﻝ ﻣﻴﮕﻮﻳA= 256;ﺪ،ﮐﻪ ﻧﺒﺎﻳﺪ ﺍﻟﺘﺼ&#= 65166;ﻕ ﺩﻭ ﺟﺴﻢ ﺩﺭﻫﻢ = ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻡ.ﮐ&= #65258; ﻳﮑﻰ ﺩﺭ ﻣﺮﮒ ﺯ= ﻳﺮ ﺧﺎﻙ ﻣﻴﺮﻭﺩ،= 5261; ﺩﻳﮕﺮﻯ ﺑﻌﻮﺍ&#= 65247;ﻢ ﺍﻟﻬﻰ.ﻭ ﻳﺎ ﺍﻳ= ﻦ ﺍﻭﺩ( ﺟﺴﻢ ﻗﺎﻟ= ﺒﻰ)،ﭼﻴﺰﻯ ﺑﻴﻦ ﺩﻭ ﺟﺴﻢ ﺑ= ﺎﺷﺪ ﮐﻪ ﺣﺘﻰ ﺑﺮﺧﻰ = ﺁﻧﺮﺍ ﺑﻤﺪﺕ ﻳﻚ ﻫﻔﺘ&= #65258; ﺩﻭﺭﺍﺩﻭﺭ ﻗﺒ&#= 65198; ﻣﺪﻓﻮﻥ ﻣﻴﮕﻮ&#= 65267;ﻨﺪ ﻳﺎ ﺩﻳﺪه اﻧﺪ &#= 1705;ه ﺒﻴﻨﻨﺪﻩ ﻫﺎ،= 5165;ﺣﻮﺍﻝ ﻧﻔﺴﺎﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﻋﻤﻠﺎ ﻣﻰ ﺑﻴﻨ&= #65256;ﺪ.ﺍﮔﺮ ﻣثلا ﺩﺭ ﻗﺒﺮA= 203;ﺘﺎﻥ ﺷﺒﻬﺎ ﺗﺮس ﻭ ﺗ&= #65212;ﻮﺭﺍﺕ ﻣﻨﺎﺳﺐ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﻧﻔﺴﺎﻧﻰ ﺧﻮﺩ &= #65193;ﻳﺪﻩ ﺑﺎﺷﺪ. ﺩﺭ ﺑﺎﺭ= ﻩ ﺍﺣﻮﺍﻝ ﺭﻭﺡ ﺩ&= #65197; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ&#= 1548; ﻫﻤﺎﻥ ﮔﻔﺘﻪ ﻗ&= #65198;ﺁﻥ ﺩﺭﺳت اﺳﺖ. ﮐﻪ &= #64380;ﻮﻥ ﻋﻠﻢ ﻳﺎ ﺁﮔﺎﻫ&= #65264; ﺷﻬﻮﺩﻯ ﻧﺪﺍﺭ&#= 65267;ﺪ،ﻳﺎ ﺃﻧﺪﻙ ﺩﺍﺭﻳﺪ&#= 1548;ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺡ ﻧﻤ&= #65264; ﺗﻮﺍﻧﺪ ﺻﺤﺒﺖ &= #64400;ﻨﻴﺪ.ﮔﺮﭼﻪ ﻗﺮﺁﻥ ﺍﺯ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺷﻬﻮﺩﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65169;ﻄﺮﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﻣﻴﺘﻮﺍﻧﺪ ﺑﺒﻴﻨﺪ، ﻭ ﺑﺎ&#= 65267;ﺪ ﺑﺒﻴﻨﺪ. ﺍﻣﺎ ﺑ= ﺎﻟﺎﺗﺮ ﻭ ﻳﺎ ﺟﺰﺋﻰ ﺗﺮ= ﺩﺭ ﺁﻥ ﺍﻣﻮﺭ، ﻫﺮ&#= 64404;ﺰ ﻋﻘﻞ ﺑﺸﺮﻯ ﻗﺎ&= #65193;ﺭ ﺑﺘﺼﻮﺭ ﭼﻪ ﺭﺳ&= #65194; ﺑﺪﻳﺪﻥ ﻭﻓﻬﻤ&#= 65268;ﺪﻥ ﻭﺍقعی ﻨﻴﺴﺖ. = 5207;ﺎﻳﺪ ﺩﺭ ﺭﺟﻌﺘﻬﺎﻯ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﻌﺪﻯ ﺩ&= #65197; ﻣﺮﺍﺗﺒﻰ ﺑﻴﺸ&#= 65176;ﺮ ﻭ ﺑﻬﺘﺮ ﺑﺒﻴﻨ&= #65256;ﺪ ﻭ ﺑﺪﺍﻧﻨﺪ.ﻭﻟ&= #65264; ﺑﺮﺍﻯ ﻣﺎ ﺩﺭ ﻧ= ﻮﻉ ﺑﺸﺮﻯ،ﺩﺭﺣﺪA= 261;ﺩ ﮐﻠّﻰ ﻗﺎﺑﻞ ﺗ&#= 65212;ﻮﺭ ﻭ ﻓﻬﻢ ﺍﻧﺴﺎﻥ&= #1548;ﺑﺨﺼﻮﺹ ﺍﻧﺴﺎﻥ ﺳﺎﺩﻩ &= #65261;ﺑﻰ ﺧﺒﺮ ﺻﺤﺒﺖ ﻣﻴ&= #65208;ﻮﺩ، ﮐﻪ ﺗﺸﻮﻳﻖ ﺑﻴ&= #65208;ﺘﺮ ﺷﺨﺺ ﺍﺯ ﺍﺣﻮﺍ&= #65245; ﺍﻟﻬﻰ ﮔﺮﺩﺩ.<o:p></o:= p> = 5239;ﻴّﻮﻣﻴّﺖ ﻭ ﺣﻔﻆ ﻫﺮ ﻭﺟﻮ= ﺩﻯ ﺩﺭ ﺻﻮﺭﺕ ﻧﻮﻋ&= #65264;، ﮐﺎﺭ ﺧﺪﺍﻭﻧﺪ &= #65239;ﻴّﻮﻡ ﺍﺳﺖ.ﻭ ﻳﺎ ﮐﺎﺭ= ﺭﺏّ ﺍﻟﻨﻮﻉ ﻣﺮﺑﻮ&#= 65219;ﻪ ﺍﺳﺖ.ﺩﺭ ﻫﺮ ﺣﺎ= ﻝ ﺍﮔﺮ ﺣﺎﻟﺖ ﺳﻴ&= #1617;ﺎﻟﻪ ﻭﺟﻮﺩ،ﻭﻭﺣﺪA= 173; ﻭﺟﻮﺩ ﻭ ﻳﮕﺎﻧ&= #65258; ﺑﻮﺩﻥ ﻫﺴﺘﻰ ﺭ&= #65165;،ﺩﺭ ﻳﻚ ﮐﻞّ ﻧﻬﺎﺋ&#= 65264; ﺩﺭ ﻧﻈﺮﺑﮕﻴﺮ&#= 65267;ﻢ،ﺑﺴﻴﺎﺭی اﺯ ﻣﺸﮑﻠﺎﺕ ﺫ&#= 65259;ﻨﻰ ﻣﺎ ﺣﻞ ﻣﻴﺸﻮﺩ.= ﻳﺎ ﻣﻮﻗﺘﺎ ﻣﺎﺭﺍ &= #65153;ﺭﺍﻡ ﻓﮑﺮﻯ ﻣﻴﮑﻨﺪ.&= #65261; ﺑﺨﺼﻮﺹ ﻣﺎﺭﺍ &= #65175;ﺸﻮﻳﻖ به (ﺤﺮﮐﺖ ﺟﻮﻫ&#= 65198;ﻯ) ﺭﻭﺍﻥ ﺧﻮﺩ ﺑﺴ&= #65262;ﻯ ﺧﺪﺍﻭﻧﺪ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﮔﻮﺋﻰ ﻳک ﻤﻮﺟﻮﺩ ﺩﺭ &= #65239;ﻴّﻮﻣﻴّﺖ ﻳﻚ ﻣﺪﺑّﺮﻯ ﺍ&#= 65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﭼﻮﻥ &= #65259;ﺮﻣﺮﺣﻠﻪ ﮐﻤﺎﻝ ﺭﺍ ﻃﻰ ﮐ= ﻨﺪ، ﻭﻣﺎﻫﻴّﺖ ﺑﺎ= 5247;ﺎﺗﺮﻯ ﺩﺭ ﺭﻭﺡ ﺑﺎﻳﺪ&= #1548;ﻗﻴّﻮﻣﻴّﺖ ﺍﻭ ﺑﻤﻘﺎﻡ ﺍﻟ&= #65260;ﻰ ﺑﺎﻟﺎﺗﺮﻯ ﻭﺍ&#= 64404;ﺬﺍﺭ ﻣﻴﺸﻮﺩ.ﻭ ﻟﺬﺍ = ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺍﻳﻦ ﺷ&#= 65166;ﻫﺪ ﺗﺠﻠّﻰ ﺟﺪﻳﺪ= 548;ﺍﺯ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ&#= 65263; ﺍﺳﺖ ﮐﻪ ﺣﻘﻴﻘ&= #65174; ﻧﺴﺒﻰ ﺁﻥ ﺑﻴﺸ&= #65176;ﺮ ﺍﺯﺣﻘﺎﻳﻖ ﺍﻟ&#= 65260;ﺎﻣﻰ ﻣﺮﺍﺗﺐ ﺭﻭﺣﻰ &= #64344;ﺎﺋﻴﻦ ﺗﺮ ﺩﺭ ﺳﺎﻟﮑﺎ&= #65253; ﻣﻴﺒﺎﺷﺪ. ﮐﺎﻣ&= #65248;ﺎﻥ ﻣﺴﻴﺤﻰ ﻳﺎ ﺍﺩ&= #65267;ﺎﻥ ﺩﻳﮕﺮ ﻗﺒﻞ ﺍﺯ&= #65251;ﺤﻤﺪ، ﻫﺮﮔﺰ ﺣﮑﻤﺘﻬ&#= 65166;ﻯ ﺩﺭ ﺳﻄﺢ ﺣﮑﻤﺖ = ﻣﺤﻤﺪﻯ ﻧﮕﻔﺘﻬﺎﻧﺪ.ﮐ&#= 65258; ﺩﺭ ﮐﺘﺐ ﻣﻘﺪس &= #65153;ﻧﻬﺎ ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮ&#= 65193;.ﻭ ﻗﺮﺁﻥ ﻧﻴﺰ ﺣﮑ&= #65252;ﺘﻬﺎﻯ ﻣﺤﻤﺪﻯ ﻧﻬﺎﺋ&#= 65264; ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺗ&= #65256;ﻬﺎ ﻣﻨﺎﺳﺐ &#= 65199;ﻣﺎﻥ ﻭﻣﮑﺎﻥ ﻭ ﺷﺮﺍ&= #65267;ﻂ ﻣﺤﻴﻄﻰ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭ ﻋ= ﺮﻓﺎﻯ ﺑﻌﺪﻯ،ﻣﻨﺎﺳA= 168; ﺯﻣﺎﻧﻬﺎﻯ ﭘﻴ&#= 64381;ﻴﺪﻩ ﺗﺮ،ﺩﺭ ﮐﻤﺎﻝ &#= 65227;ﻘﻠﻰ ﻭ ﺗﮑﺎﻣﻞ ﻃﺒﻴ&= #65228;ﻰ ﻣﻄﺎﻟﺐ ﺟﺪﻳﺪ&#= 65263; ﮔﻔته اﻧﺪ.ﻭ ﻟ= 5196;ﺍ ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65211;ﺤﺒﺖ ﺍﺯ ﺣﮑﻤﺘﻬﺎ ﻭ = ﺍﻟﻬﺎﻣﺎﺕ ﺗﺎﺯﻩ ﺑﺘﺎﺯﻩ &= #65255;ﻮ ﺑﻨﻮ کرده ﺍﺳʋ= 74;.ﺯﻳﺮﺍ ﺣﮑﻤﺘﻬﺎﻯ ﻋﻘ&#= 65246; ﺑﺸﺮﻯ ﺑﺎ ﻣﺤﻤ&= #65194; ﺩﺭ ﺍﻳﻦ ﺳﻄﺢ ﺁ= ﻏﺎﺯ ﺷﺪﻩ، ﻭﻟﻰ ﻫﻤ&#= 64381;ﻨﺎﻥ ﻋﻤﻴﻖ ﺗﺮ ﺍﺩﺍ&= #65251;ﻪ ﺩﺍﺭﺩ. ﻭﻫﺮﭼﻪ = ﻧﺰﺩﻳﮑﺘﺮ ﺑﺒﻌثت ﻣﻬﺪﻯ = 5251;ﻮﻋﻮﺩ ﻣﺤﻤﺪ ﻭ ﮐﺸﻒ ﻧ= ﻮﺭ ﺭﺣﻤﺎﻥ ﻭ ﭘﻴﺪ&= #65165;ﻳﺶ ﻧﻮﻉﻓﻮﻕﺑﺸﺮ= 5263;ﻧﺰﺩﻳﮑﺘﺮﺷ᥾= 2;ﻳﻢ،ﺣﮑﻤﺘﻬﺎ&#= 65227;ﻤﻴﻖﺗﺮﺍﺳﺖ.<o:p= ></o:p> = 4344;ﻴﺎﻣﺒﺮ ﺩﺭ ﺗﺠﺎﺭﺏ ﺷﺨ&= #65212;ﻰ ﺧﻮﺩ ﺩﺭ ﺍﻣﻮﺭ = ﻋﻤﻠﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166; ﺳﺎﻟﮑﺎﻥ ﺧﻮﻳ&#= 65206; ﺻﺤﺒﺖ ﮐﺮﺩﻩ،= 5261; ﻧﻘﺶ ﺍﺳﺘﺎﺩ ﻓ&= #65248;ﺴﻔﻪ ﻭ ﺩﺍﻧﺸﮕﺎﻩ ﺑ&= #65192;ﻮﺩ ﻧﮕﺮفته ﮐﻪ ﺑA= 198;ﺍﻯ ﻋﻤﻮﻡ ﻭ ﺑﺮﺍﻯ = ﺯﻣﺎﻧﻬﺎﻯ ﺩﺭﺍﺯ ﺁﻳﻨﺪﻩ &= #65251;ﻄﻠﺒﻰ ﺑﮕﻮﻳﺪ.ﺣﮑﻴﻤ&#= 65166;ﻧﻪ ﺗﺮﻳﻦ ﻣﻄﺎﻟﺐ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﺘﺨﺼﺼ&#= 65166;ﻥ ﻭ ﻓﻠﺎﺳﻔﻪ ﻭﺷ&= #65166;ﻳﺴﺘﮕﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ&#= 1548;ﺑﺎﺯ ﺩﺭ ﺯﻣﺎﻥ ﺑﻌﺪ&= #65263; ﺭﻧﮓ ﻣﻴﺒﺎﺯﻧ&#= 65194;.ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﺟﺪ&#= 65267;ﺪﻯ ﻣﻄﺮﺡ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺑﺰﺣﻤﺖ ﻣﺘﻌﺼ&#= 1617;ﺒﺎﻥ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻳ&#= 65166; ﺁﻥ ﻋﻠﻤﺎ،ﺣﺎ= 5215;ﺮﻧﺪ ﺑﭙﺬﻳﺮﻧﺪ.ﮐﻪ &= #65207;ﺨﺼﻰ ﺁﻧﻬﻢ ﺩﺭﻭﻳﺶ &= #65267;ﻚ ﻟﺎ ﻗﺒﺎ،ﭼﻮﻥ &#= 65169;ﺎﺑﺎﻃﺎﻫﺮ ﻋﺮﻳﺎﻥ،ﺳﺨﺖ = 5187;ﻘﺎﻳﻖ ﺭﺍ ﺑﮕﻮﻳﺪ.که نه ﻔﻘﻂ ﮔﺬﺷﺘ= 4405;ﺎﻥ ﻧﮕﻔﺘه بوﺩﻧʋ= 94;،ﻭ ﺣﺘﻰ ﺑﺮﺍﻳﺶ ﻣ&= #65268;ﻨﻮﺷﺘﻨﺪ.ﺍﮔ= 5198; ﺭﺍﺳﺖ ﺑﺎﺷﺪ ﮐ&= #65258; ﻧﻮﺷﺘﻦ ﻧﻤﻰ ﺩ&= #65165;ﻧﺴﺘﻪ.ﻭﻧﻮﺷ= 5176;ﻦ ﻧﻴﺰ ﺧﻮﺩ ﺷﺮﻁ = ﻣﻬﻤﻰ ﺑﺮﺍﻯ ﻳﻚ ﺩﺍﻧ&= #65204;ﺘﻪ ﻧﻴﺴﺖ.ﺳﻘﺮﺍﻁ &= #65259;ﻢ ﻧﻨﻮﺷﺖ،ﻭ ﺣﺘ= 5264; ﻣﺤﻤﺪ ﻫﻢ ﻧﻨﻮ&= #65207;ﺖ ﻭ ﺑﺮﺍﻳﺶ ﻣﻴﻨ&= #65262;ﺷﺘﻨﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺧﻮﺩ ﺍﻣﮑ&= #65166;ﻥ ﻧﻮﺷﺘﻦ ﻣﻴﺪﺍ&#= 65207;ﺘند.ﻭﺍﻳﻨﮑ᥽= 8; ﻣﺤﻤﺪ ﺍﻣّﻰ ﺍ&#= 65199; ﻣﺎﺩﺭ ﺑﻴﺴﻮﺍ&#= 65193; ﺑﺎﺷﺪ ﺩﺭﺳﺖ ﻧ&= #65268;ﺴﺖ.ﮐﻪ ﮐﺴﻰ ﺍﺯ ﻣﺎﺩﺭ = ﺑﺎ ﺳﻮﺍﺩ ﻧﻤﻰ ﺁﻳ&= #65194;.ﺍﮔﺮ ﻣﺤﻴﻂ ﺗﺤﺼﻴﻠ&#= 65264; ﻭ ﺗﻌﻠﻴﻤﻰ ﺑﺮ&= #65165;ﻯ ﻧﻮﺷﺘﻦ ﻭﺧﻮﺍ&#= 65255;ﺪﻥ ﻧﺒﺎﺷﺪ، ﺍﻟﺒ= 5176;ﻪ ﻧﺨﻮﺍﻫﻨﺪ ﺗﻮ&#= 65165;ﻧﺴﺖ ﺑﻨﻮﻳﺴﺪ.ﻭﻟﻰ &= #65169;ﺨﺼﻮﺹ ﻣﺤﻤﺪ،ﻣﻴﺘﻮA= 165;ﻧﺴﺖ ﺑﻴﺎﻣﻮﺯﺩ ﮐﻪ &= #65153;ﻣﻮﺧﺘﻪ ﺍﺳﺖ. ﻣﻨﺘﻬﺎ ﺍ= ﺣﻮﺍﻝ ﻭ ﺍﻓﮑﺎﺭ ﺍﻭ ﭼ= ﻨﺎﻥ ﺑﻮﺩ،ﮐﻪ ﻣﻄﻠ= 5170;ﻰ ﺭﺍ= ﺩﺭ ﻓᤨ= 1;ﺮ ﺑﭙﺮﻭﺭﺍﻧﺪ ﻭ&#= 65165;ﻟﻬﺎﻡ ﻭﻭﺣﻰ ﺑﮕﻴﺮﺩ&#= 1548;ﻭ ﺑﺮ ﺯﺑﺎﻥ ﺑﺮﺍ&= #65255;ﺪ.ﮔﺮﭼﻪ ﺑﺎﺭﻫﺎ ﺗﺼﺤﻴ&#= 65186; ﺍﻟﻔﺎﻅ ﻭﮐﻠﻤ&#= 65166;ﺕ ﺁﻥ ﮐﻨﺪ ﮐﻪ ﮐﺮ= ﺩﻩ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﺧ= ﻮﺩﺵ،ﺟﺒﺮﺋﻴA= 246; ﻫﻤﻪ ﺳﺎﻟﻪ ﺑﺮ&= #65165;ﻯ ﻣﺮﻭﺭ ﮐﺮﺩﻥ ﺁ&= #65267;ﺎﺕ ﻗﺮﺁﻧﻰ ﺑﺮﺍﻳ&#= 65206; ﻣﻴﺮﺳﻴﺪﻩ.ﻭﻟ&#= 65264; ﻧﻪ ﮐﺘﺎﺏ ﻗﺮﺁ&= #65253; ﻋثماﻧﻰ،ﮐﻪ ᥺= 7;ﻤﺮ ﻭ ﻋثماﻥ ﻧﻮﺷA= 176;ﻨﺪ، ﭼﻮﻥ ﺍﻧﺘﺨﺎﺏ &= #65169;ﺮﺣﺴﺐ ﺳﻠﻴﻘﻪ ﺧﻮﺩ ﮐ&= #65198;ﺩﻧﺪ.ﻭ </spa= n>ﺑﻌﺪ ﺑﺰﻭﺭ A= 207;ﻤﺸﻴﺮ ﺑﺮ ﺟﻬﺎﻥ ﺍﺳﻠ&= #65166;م ﻮﺗﺎ ﮐﻨﻮﻥ ﺗﺤ&= #65252;ﻴﻞ ﮐﺮﺩه اﻧﺪ.ﻭﻟ= 5264; ﻣﻮﻟﺎ ﻋﻠﻰّ ﻣ&#= 65268;ﮕﻮﻳﺪ،ﮐﻪ ﺩﺭ ﻧﻬﺼﺪ ﺟﺎﻯ = ﻗﺮﺁﻥ ﺗﺒﺪﻳﻞ ﻭ ﺗﻐﻴ&= #65268;ﺮ ﻭ ﺣﺬﻑ ﻭ ﺍﺿﺎﻓ= ﻪ ﮐﺮﺩه اﻧﺪ.ﺯﻳ= 5198;ﺍ ﺩﺭﻙ ﻋﺮﻓﺎﻥ ﻭ = ﺳﻠﻮﻙ ﺁﻧﺮﺍ ﻧﺪﺍﺷﺘ&#= 65256;ﺪ،ﮐﻪ ﺍﻧﺘﺨﺎﺏ ﻧﻤﺎ&#= 65267;ﻨﺪ،ﻭ ﺗﺼﺤﻴﺢ ﻫﻢ ﮐﺮ&= #65193;ه اﻧﺪ. <o:p></o:p> = 5169;ﺮﺳﺮ ﺍﻣﻮﺍﺝ نوری ʋ= 75;ﻦ ﺑﺎﺯ ﮔﺮﺩﻳﻢ،= 4400;ﻪ ﺣﺘﻰ ﮔﻔﺘﻨﺪ ﮐ&= #65258; ﺍﻣﻮﺍﺝ ﺍﻭﺩ ﺩ&= #65197; ﺳﻤﺖ ﺭﺍﺳﺖ ﺑﺮ&= #65255;ﮓ ﺁﺑﻰ،ﻭ ﺳﻤﺖ ﭼ&#= 64343; ﺑﺮﻧﮓ ﺳﺒﺰ ﺍﺳ&= #65174;.ﮐﻪ ﺩﺭ ﻣﻮﺭﺩ ﺍﻣﻮ&= #65165;ﺝ ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﻣ&= #65268;ﮕﻮﻳﻨﺪ.ﮔﺮﭼ= 5258; ﺭﻧﮓ ﺁﺑﻰ ﺳﻤﺒ&= #65262;ﻝ ﺁﺳﻤﺎﻥ ﻭ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﺍﺳﺖ،ﻭ &#= 65203;ﻤﺖ ﭼﭗ ﻣﺎﺩﻯ ﺑﺎ ﺣ= ﻴﺎﺕ، ﮐﻪ ﺩﺭ ﮔﻴﺎﻫﺎ&= #65253; ﻣﺤﺴﻮس ﺗﺮ ﺍﺳ&#= 65174;.ﮐﻪ ﺩﺭ ﻫﺮ ﭼﻴﺰﻯ ﺭ= ﻧﮓ ﺍﻳﻦ ﺍﻣﻮﺍﺞ ﻭ = ﻓﺮﮐﺎﻧﺴﻬﺎﻯ ﻭﺟﻮﺩﻯ ﮔﻮﺋﻰ &= #65207;ﻨﺎﺳﻨﺎﻣﻪ ﮊﻧﺘﻴﻚ ﻳﻚ ﻣﻮ&= #65183;ﻮﺩ ﺍﺳﺖ.ﺍﮔﺮ ﻧﮕﻮ&= #65163;ﻴﻢ ﺍﺯ ﺭﻭﺡ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻭ ﻋﮑﺴﺒﺮﺩﺍﺭﻯ &#= 65165;ﺯ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺑ&= #65166; ﺭﻧﮕﻬﺎﻯ ﺍﻣﻮ&#= 65165;ﺝ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ &= #65165;ﺳﺖ. ﺩﺍﻧﺸﻤﻨﺪﻯ ﻣ&#= 65188;ﻠﻮﻝ ﺩﻳﺴﻴﺎﻧﻴﻦ ﺭ&#= 65165; ﺩﺭ ﺍﻟﮑﻞ ﺩﺭﺳ&= #65174; ﮐﺮﺩ،ﻭﻧﻮﺭ ﺍ= 5261;ﺩ ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﺭ&= #65165; ﺍﺯ ﭘﺸﺖ ﺁﻥ ﺩﻳ= ﺪ.ﻣﺎﺩﻩ ﺩﻳﺴﻴﺎﻧﻴﻦ ﻣ&#= 65204;ﺘﺨﺮﺝ ﺍﺯ ﻗﻄﺮﺍﻥ،ﭼ= 5208;ﻢ ﺍﻧﺴﺎﻥ ﺭﺍ ﻗﺎ&= #65193;ﺭ ﺑﺪﺭﻙ ﺭﻧﮓ ﻣﺎ&= #65261;ﺭﺍﻯ ﺑﻨﻔﺶ ﻣﻴﮑﻨﺪ. = ﻳﻌﻨﻰ ﻓﺮﮐﺎﻧس ﺍﻳﻦ &#= 65165;ﻣﻮﺍﺝ ﺭﺍ ﭘﺎﺋﻴﻦ ﻣﻴ&= #65154;ﻭﺭﺩ.ﮐﻪ ﺍﻋﺼﺎﺏ ﭼﺸﻢ ﺍ&= #65255;ﺴﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺑﺒﻴ&#= 65256;ﺪ.ﻭﺩﺭ ﻭﺍﻗﻊ ﺍﺻﻞ ﺭﻧ&= #64403; ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮ&#= 65193; ﻭ ﺷﺎﻳﺪ ﺩﺭ ﺣﻴ= ﻮﺍﻧﺎﺕ ﻭ ﻳﺎ ﺩﺭ ﺁﻳﻨﺪ= ﻩ ﻫﺎﻯ ﻓﻮﻕ ﺑﺸﺮ&= #65263;، ﺍﻋﺼﺎﺏ ﺩﻳﮕﺮ&#= 65263; ﺩﺭ ﭼﺸﻢ ﺍﻧﺴﺎ&= #65253; ﺑﺎﺷﺪ، ﮐﻪ ﺭﻧ&#= 64405;ﻬﺎ ﻭ ﺣﺘﻰ ﺩﻳﺪﻧﻰ = ﻫﺎﺋﻰ ﺭﺍ ﺑﺒﻴﻨﺪ، ﮐ&#= 65258; ﭼﺸﻢ ﺍﻧﺴﺎﻥ ﺑ&= #65208;ﺮﻯ ﻧﻤﻰ ﺑﻴﻨﺪ.ﺑﺎ&= #65199; ﺑﻴﺎﺩ ﻗﻄﺮﺍﻥ &= #65203;ﻮﺧﺖ ﺟﻬﻨّﻢ،ﺑﻨﻈʋ= 98; ﺑﺮﺧﻰ ﻣﻰ ﺍﻓﺘﻢ،ﮐﻪ &#= 65207;ﺎﻳﺪ ﺍﺭﻭﺍﺡ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻧﺠﺎت ﻨﺎ ﻳﺎﻓ&#= 65176;ﮕﺎﻥ ﺳﻠﻮﮐﻰ،ﭘس ﺍA= 199; ﻣﺮﮒ ﺩﺭ ﻓﻀﺎﻯ = ﻣﺤﻴﻂ ﻫﻤﻴﻦ ﺯﻣﻴﻦ ﺳ&= #65198;ﮔﺮﺩﺍﻥ ﻫﺴﺘﻨﺪ.ﻭ ﺟﻬﻨ&= #1617;ﻢ ﺳﻮﻡ ﺧﻮﺩﺭﺍ ﻣ&= #65264; ﺑﻴﻨﻨﺪ.ﺍﺯ ﺍﺷ&= #65228;ّﻪ ﺧﻮﺭﺷﻴﺪ ﻭ ﻫﺮ = ﺁﺗﺶ ﻭﻧﻮﺭﻯ ﺭﻧﺞ ﻣ&= #65268;ﺒﺮﻧﺪ.ﮔﻮﺋﻰ ﻗﻄﺮﺍﻥ ﺳﻮﺧﺖ &= #65153;ﻧﻬﺎ ﺑﺎﺷﺪ.ﻧﻪ ﺍﻳﻨ&= #64401;ﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺩﺭ &= #65211;ﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺑﺴﻮﺯﻧ&#= 65194;،ﮐﻪ ﻓﻮﺭﺍ ﮐﺒﺎﺏ ﻣ&= #65268;ﮕﺮﺩﻧﺪ.ﻭ ﺟﻬﻨّﻢ ﻫﻤﺎﻥ &#= 65183;ﻬﺎﻧﻮﻡ ﻳﻮﻧﺎﻧﻰ ﻭ ﺟﻬ&= #65166;ﻥ ﻓﺎﺭﺳﻰ ﺍﺳﺖ،= 5261; گوهانوم تورات وﺟﺤﻴﻢ= ﻗﺮﻳﺶ ﮐﻪ ﺯﻧﺪﮔﻰ ﭘﺮ = ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺩﺭ ﺻﺤﺮﺍﻫﺎ ﺯ&= #65267;ﺮﺁﻓﺘﺎﺏ ﺳﻮﺯﺍﻥ،ﻭﻣﺪA= 165;ﻡ ﺩﺭ ﺣﺎﻝ ﻓﺮﺍﺭ = ﺍﺯ ﻭﺣﺸﻰ ﺗﺮ ﺍﺯ ﺧ= ﻮﺩ ﺧﻮﺍﻫﺪ میشوند تا ﺩﺭ&= #65267;ﺪﻩ ﻭﻗﺼّﺎﺑﻰ ﺷﮑ= 5166;ﺭﭼﻴﺎﻥ ﻧﺸﻮﻧﺪ . ﺷﻨ= ﻴﺪه اﻡ ﮐﻪ ﺩﺭﭘﺰﺷ&#= 64401;ﻰ ﺍﻣﻮﺍﺝ ﺟﺰئی = 5176;ﺮﻯ ﺍﺯﻗﻠﺐ ﻭﻣﻐﺰ &= #65261;ﻏﻴﺮه ﺮﺍ ﮔﺮﻓﺘﻬﺎﻧ&#= 65194;،ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﺁث&#= 1575;ﺭ ﻣﻨﻌﮑس ﺩﺭ ﺩﺳ&#= 65176;ﮕﺎﻩ ﮐﺎﺭﺩﻳﻮﮔﺮﺍ= 5235;ﻰ ﺍﺳﺖ،ﮐﻪ ﻧﺘﻴ= 5184;ﻪ ﺣﺮﮐﺖ ﻗﻠﺐ ثب= 578; ﻣﻴﺸﻮﺩ.ﻭﻳﺎ ﻓ&= #65198;ﮐﺎﻧﺴﻬﺎﻯ ﺍﻟﮑﺘﺮﻳﮑﻰ ﺍ&#= 65199; ﻣﻐﺰ ﻭﻗﺖ ﺗﻔﮑ&= #1617;ﺮ ﺻﺎﺩﺭ ﻣﻴﮕﺮﺩ&#= 65193;.ﮐﻪ ﻫﺮ ﻧﻮﻉ ﺗﻔﮑّ&#= 65198; ﻓﺮﮐﺎﻧﺴﻬﺎﻯ &#= 65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺷﺎﻳﺪ = ﻫﺴﺘﻰ ﻏﺮﻕ ﻫﻤﻴﻦ ﺍﻣ&= #65262;ﺍﺝ ﻭ ﻓﺮﮐﺎﻧﺴﻬﺎ &= #65169;ﺎﺷﺪ. ﮐﻪ ﻫﺮ ﺃﺗﻤﻰ ﻭ= ﻫﺮ ﭼﻴﺰﻯ،ﻭ ﻫﺮ ﺟ&#= 65200;ﺋﻰ ﺍﺯ ﭼﻴﺰﻯ،ﺑﺮ= 5165;ﻯ ﺧﻮﺩ ﻓﺮﮐﺎﻧس &#= 65261;ﺍﻣﻮﺍﺝ ﻭ ﺁثاﺭﻯ ﻗﺎﺑ= 5246; ﺷﺒﺖ ﺩﺍﺭﺩ.ﻭﻟ&= #65264; ﻣﻬﻤﺘﺮ ﺍﻳﻨﮑ&#= 65258; ﻣﻌﻨﻰ ﻭ ﻋﻠّﺖ &= #65165;ﻳﻦ ﺁثاﺭ،ﺑﺎﻳﺪ ʋ= 93;ﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷ&= #65262;ﺩ. ﺁﻧﮕﺎﻩ ﺧﻮﺩ ﻋ&= #65248;ﻤﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺩ&= #64400;ﺘﺮ ﮔﺮﺍﻓﻮﺭﺩ ﺍﻧ&#= 64405;ﻠﻴﺴﻰ ﺭﺍ ﻧﻴﺰ ﮔﻔﺘﻪ = ﺍﻧﺪ، ﺩﺭﻫﻴﭙﻨﻮﺗﻴ= 5200;ﻡ ثبت ﺍﻣﻮﺍﺝ ﮐA= 198;ﺩﻩ ﺍﺳﺖ ﻭ ﻳﺎ ﺍﻳﻦ= ﻭﺍﻗﻌﻪ ﺭﻭﺣﻰ،ﮐﻪ ﺑﺴ= 5268;ﺎﺭ ﺗﮑﺮﺍﺭ ﺷﺪﻩ ﮐ&= #65258; ﺷﺨﺼﻰ ﺍﺯ ﻫﻤﺎ&= #65253; </spa= n>ﺷﺨﺺ ﺑﻴﺮﻭʌ= 53; ﻣﻴﺂﻳﺪ. ﮔﻮﺋﻰ ﺳﺎﻳﻪ ﺍ&= #65261;،ﮐﻪ ﺣﺘﻰ ﺣﺮﮐﺎﺕ ﻏ&= #65268;ﺮ ﺍﺯ ﺣﺮﮐﺎﺕ ﺻﺎ&= #65187;ﺐ ﺧﻮﺩ ﻣﻴﮑﻨﺪ. ﻭ= ﺑﺮﺧﻰ ﺁﻧﺮﺍ ﺭﻭﺍﻥ ﺁ&= #65253; ﺷﺨﺺ ﻣﻴﮕﻮﻳﻨ&#= 65194;.ﮐﻪ ﺭﻭﺍﻥ ﺻﻮﺭﺕ ﺟ&= #65204;ﻢ ﺭﺍ ﻧﺪﺍﺭﺩﻭ ﺍ&= #64404;ﺮ ﻫﻢ ﺑﺮﺍﻯ ﺧﻮﺩ = ﺻﻮﺭﺗﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65261;ﻟﻰ ﻧﻘﺶ ﺭﻭﺍﻥ ﻧﻬ&= #65166;ﺋﻰ ﺟﺎﻥ، ﭼﻨﻴﻦ ﭘ&#= 65194;ﻳﺪﻫﺎﻯ ﻧﻴﺰ ﻧﻘﺶ ﺭﻭﺍ&= #65255;ﺮﺍ ﺩﻳﺪﻧﺪ. ﻭ ﻣﻴﮕ= ﻮﻳﻨﺪ یک ﻫﻴﭙﻨﻮﺗﻴA= 204;ﺖ ﻧﺼﻒ ﺍﻧﺴﺎ= ;ﻥ ﺭﺍ ﺍﺯ ﺗﻨﺶ ﺑﻴ= ﺮﻭﻥ ﺁﻭﺭﺩ،ﮐﻪ ﺗﺮ= 5165;ﺯﻭ ﻧﺼﻒ ﻭﺯﻥ ﺍﺻﻠ&= #65264; ﺍﻧﺴﺎﻥ ﻧﺸﺎﻥ &= #65193;ﺍﺩﻩ ﺍﺳﺖ. ﺷﺎﻳﺪ ﺩﺍ= ﺳﺘﺎﻥ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65193;ﺭ ﺭﻭح ﺸﻨﺎﺳﺎﻥ &#= 65165;ﺳﭙﺮﻳت ﻮﺍﻟﻴﺴﻢ،ﻭﻳA= 166; (ﺟﺴﻢ ﻗﺎﻟﺒﻰ) ﻣ= ;ﺬﮐﻮﺭ ﻋﺮﻓﺎ ﺑﺎﺷﺪ.ﻭ&= #65247;ﻰ ﺩﺭﻫﺮ ﺣﺎﻝ ﻭﺯ&= #65253; ﻭ ﺳﻨﮕﻴﻨﻰ ﺍﺯ = ﺻﻔﺎﺕ ﺑﺪﻥ ﻧﺎﺳﻮﺗﻰ &= #65165;ﺳﺖ.ﻭﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﻓﮑﺮ ﺍ= ﻧﺴﺎﻥ ﻭﺯﻥ ﻧﺪﺍﺭﺩ،= 5261; ﺍﺣﺴﺎﺳﺎﺕ ﺍﻭ &= #65261;ﺯﻥ ﻧﻤﻴﺸﻮﺩ</sp= an>. ﻫ᥽= 2;ﺎﻥ ﮔﻮﻧﻪ ﺭﻭﺍﻥ ﻭ&= #65197;ﻭﺡ ﻭﺯﻥ ﻧﺪﺍﺭﺩ.ﮐ&= #65258; ﺩﺭﻋﻮﺍﻟﻢ ﺍﻟ&#= 65260;ﻰ،ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺻﻔﺎﺕ ﻣ= ﺎﺩﻩ ﺃﺗﻤﻰ ﻧﺎﺳﻮﺗ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﻣ= ﻔﻬﻮﻡ ﺑﺸﺮﻯ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ.ﺁﻧﭽﻪ ﺩﺭ ﺭؤﻳﺎﻫﺎ ﺩ&#= 65267;ﺪﻩ ﻣﻴﺸﻮﺩ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺩﺭ ﺭؤﻳﺎ ﻭﺗﻤ&#= 1579;یلی ﺍﺳﺖ، ﻧﻪ ﻭﺍﻗ&#= 65228;ﻰ ﺍﺯ ﺩﺭﺧﺖ ﻭ ﺳﺎ= ﺧﺘﻤﺎﻥ،ﮐﻪ ﺩﺭ ﺧﻮﺍﺏ ﻭ ﺭؤ&= #65267;ﺎ ﺩﻳﺪﻩ ﻣﻴﺸﻮﻧ&#= 65194;.ﺑﺪﻧﻴﺴﺖ ﺣﺎﻟﺎ ﮐﻪ ﺍﺯ(ﺍ= ﮐﺘﻮﭘﻠﺎﺳﻢ) ﻳﺎﺩ ﮐﺮﺩﻳﻢ،= 5165;ﺿﺎﻓﻪ ﮐﻨﻴﻢ،ﮐﻪ ﺍﺳ= 4345;ﺮﻳﺖ.ﻭﺍﻟﻴﺴʋ= 76;ﻬﺎ ﺍﻳﻦ ﻋﻮﺍﻣﻞ م&#= 1575;دی ﺭﺍ ﻧﺎﺑﻮﺩ ﮐﻨ&= #65256;ﺪﻩ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65251;ﻴﺪﺍﻧﻨﺪ. ﮔﻮﺋﻰ ﻣﺎﺩﻩ ﺟ&= #65204;ﻢ ﻣﺎﺩﻯ ﻋﻨﺼﺮﻯ &= #65169;ﺎ ﺟﺴﻢ ﻣثاﻟﻰ ﺭ= 5165; ﻣﺮﺗﺒﻂ ﻣﻴﮑﻨ&#= 65194;.ﻳﮑﻰ ﺍﺯ ﻧﻮﻉ ﺷﻬﻮﺕ = ﺭﺍﻧﻰ،ﻭ ﺍﻳﻦ ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﻟﺎﻳﺖ ﻣﻬﻢ ﺍ&= #65203;ﺖ، ﮐﻪ ﺩﻭﺭﻯ ﺍﺯ ﻫ= ﺮ ﻧﻮﻉ ﺷﻬﻮﺕ ﺭﺍ&= #65255;ﻰ ﺑﮑﻨﻨﺪ.ﮐﻪ ﺣﺘ&= #65264; ﺍﮔﺮ ﺩﺭ ﺧﻮﺍﺏ = ﺍﻳﻦ ﺍﺣﺴﺎس ﺩﺳﺖ ﺩ&#= 65165;ﺩ ﺿﺮبه هاﻯ ﺑﭙʌ= 68;ﺸﺮﻓﺖ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﻣﻄﺮﺡ ﻧ&= #65268;ﺴﺖ. ﻭﺣﺘﻰ ﺯﻭﺍﻝ ﺍ&= #65267;ﻦ ﭼﻨﻴﻦ ﻣﺎﺩه ا= 5263;،ﻣﺮﮒ ﺭﺍ ﻧﻴﺰ ﺁﺳﺎﻥ = ﻣﻴﮑﻨﺪ . ﺩﻳﮕﺮی ﺘﺮس ﺍ&= #65203;ﺖ، ﮐﻪ ﺑﺎﻋث ﻣﺘﻠ&#= 65166;ﺷﻰ ﺷﺪﻥ ﻗﻴّﻮﻣﻴ= 617;ﺖ ﻭﺟﻮﺩ ﺍﺳﺖ.ﮔﻮ&= #65163;ﻰ ﺍﺯ ﺗﺮس ﻣﻰ ﻟﺮ&= #65199;ﺩ ﮐﻪ ﺧﻮﺭﺩ ﮔﺮﺩ&= #65193;. ﭘﺮﺍﮐﻨﺪﮔﻰ ﺣ&#= 65262;ﺍس ﻭﻋﺪﻡ ﺗﻤﺮﮐﺰ&#= 1548;ﺑﺎﻋث ﺗﻀﻌﻴﻒ &#= 65207;ﺪﻳﺪ ﺗﻤﺮﮐﺰ ﺩﺭ ﺗﻮ&= #65203;ّﻞ ﻋﺒﺎﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ،ﻭﻗﺘﻰ ﺑﻬﺮ ﺳﻮﮊﻩ ﺩﻧ&= #65268;ﻮﻯ ﻋﻠﺎﻗﻤﻨﺪ ﺷﻮ&#= 65255;ﺪ. ﭼﻪ ﻣﺎﻝ ﻳﺎ ﻣﻘ= ﺎﻡ ﻭ ﺣﺘﻰ ﻫﻨﺮ ﻭﺯ= ﻳﺒﺎﺋﻰ. <o:p></o:p> = 608; ﭼﻬﺎﺭﻡ ﺩﺭ ﺣﺎﻟﺖ ﺗﺠﺮ&= #65267;ﺪ ﺭﻭﺍﻥ ﺩﺭ ﺳﺎﻟ&= #65242;،ﮔﻮﺋﻰ ﺁﻧﺮﺍ ﺍﺯ ﺗﻦ ﺧ= ﺎﺭﺝ ﮐﻨﻨﺪ.ﮐﻪ ﺧﻮﺩ = ﻣﺮﮒ ﻳﺎ ﺍﺣﻮﺍﻝ ﺷﺒ&= #65268;ﻪ ﻭﻧﺰﺩﻳﻚ ﻣﺮﮒ &= #65169;ﺎﺷﺪ. ﺑﺎﺯ ﻣﺴﻤﻮﻣﻴ&#= 1617;ﺘﻬﺎﻯ ﺣﺴّﻰ ﻭ ﻏﺬﺍﺋ&#= 65264; ﻭﺩﺍﺭﻭﺋﻰ،ﻣA= 166;ﻧﻨﺪ ﺍﻋﺘﻴﺎﺩ ﻣﻮﺍ&#= 65193; ﻣﺨﺪﺭ. ﻣﻴﮕﻮﻳ&= #65256;ﺪ ﻣﻴﺪﻳﻮﻡ ﻫﺎ ﺩ&= #65197; ﻫﻨﮕﺎﻡ ﺍﺣﻀﺎ&#= 65197; ﺍﺭﻭﺍﺡ، ﻳﺎ ﺍ&#= 65197;ﺗﺒﺎﻁ ﺑﺎ ﺁﻧﻬﺎ، ﻳﺎ &= #65165;ﺧﺮﺍﺝ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65165;ﺯ ﺗﻦ ﺧﻮﺩ ﺳﺒﻚ ﻣ= ﻴﺸﻮﻧﺪ.ﮔﻮﺋﻰ ﺧﺮﻭﺝ ﺍﮐﺘﻮﭘ&#= 65248;ﺎﺳﻢ ﻳﺎ ﺍﻣﻮﺍﺝ ﺷﺪ&= #65267;ﺪ،ﻭ ﻫﻴﺠﺎﻧﺎﺕ،ﻣA= 192;ﺎﻟﻒ ﺯﻧﺪﮔﻰ ﺩﻧﻴﻮ&#= 65263; ﺍﻧﺴﺎن ﺒﺎﺷﺪ. &= #64400;ﻪ ﻧﻮﻋﻰ ﺗﻀﻌﻴﻒ &= #65239;ﺪﺭﺕ ﺣﻴﺎﺕ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻟﻰ ﮐﺎﺭ ﺩﺍﺋ&= #65250; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65247;ﺬﺕ ﺑﺮﺩﻥ ﻭ ﺷﻬﻮﺕ = ﺭﺍﻧﻰ،ﻭ ﺍﺗﻠﺎﻑ ﮐﻨﻨﺪ&#= 1607; کرﺍﻣﺎﺕ ﺑﺎﻟA= 236;ﻌﻞ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #64404;ﻮﺋﻰ ﮐﻤﻴّﺖ ﺍﻳﻦ ﮐ&#= 65198;ﺍﻣﺎﺕ ﺩﺭﺍﻧﺴﺎﻥ ﮐﻢ &= #65251;ﻴﺸﻮﺩ.ﮔﺮﭼﻪ ﺍﻳﻦ ﻗﺪﺭﺗﻬﺎ&#= 65263; ﺣﻴﺎﺗﻰ ﺩﺭ ﻗﺴ&= #65252;ﺘﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭﺭﻭﺣ&#= 65264; ﻣﻴﺒﺎﺷﺪ، ﺗﺎ &#= 65193;ﺭ ﻗﺴﻤﺘﻬﺎﻯ ﻣﺎ&#= 65193;ﻯ ﺟﺴﻢ. ﺷﺸﻢ ﮔﻨﺎ= ﻩ ﻭ ﺍﻧﺤﺮﺍﻑ ﻭ ﻫ= ﻮﺳﺮﺍﻧﻰ ﺳﺒﻚ ﺷﺪﻥ ﻧﺘﻴ&= #65184;ﻪ ﺧﺮﻭﺝ ﺍﮐﺘﻮﭘ&#= 65248;ﺎﺳﻢ ﻣﻴﮕﻮﻳﺪ.ﻭ ﺭﻭ&= #65185; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺳﻨﮕﻴﻦ ﺍﺳﺖ،= 4400;ﻪ ﺑﻬﺮ ﻣﺤﺮﮐﻰ ﺑ&= #65260;ﻴﺠﺎﻥ ﺩﺭ ﻧﻤﻰ ﺁﻳﺪ. ﺻ= ;ﺒﻮﺭ ﻭ ﺳﺎﮐﺖ ﻭ ﺑﺨﺸ= ﻨﺪﻩ ﻭﺧﻮﺵ ﺑﻴﻦ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺑﺎﺯ ﻋﻮﺍﻣﻞ ﺗ&= #65262;ﻟﻴﺪ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65203;ﺒﻚ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253;،ﻳﻚ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻧ&= #65236;س ﺍﻣّﺎﺭﻩ ﻭ ﻫﻮ&#= 65203;ﻬﺎﻯ ﺁﻥ ﻭ ﺗﻘﻮﺍﻯ ﺍ= ﻟﻬﻰ.<o:p></o:p> = 662;نچم ﺁﺭﺍﻣﺶ ﻭ ﻋﺪﻡ = ﺍﻫﻤﻴّﺖ ﺑﺎﻣﻮﺭ ﺟﻬﺎﻧ&#= 65264; ﻭ ﺑﺸﺮﻯ،ﻭ ﺣﺘ&#= 65264; ﺗﺮﻙ ﺩﻧﻴﺎ ﻭﻟ&= #65196;ﺗﻬﺎ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺁ&= #65253;، ﻭﺗﻮﮐّﻞ ﻭ ﺗﺴ&#= 65248;ﻴﻢ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264;.و ششم ﺗﻤﺮﮐﺰ ﻋA= 240;ﻠﻰ ﺩﺭ ﺍﻣﻮﺭﺿﺮﻭ&#= 65197;ﻯ ﻭﻣﻨﻄﻘﻰ ﻭ ﺑﺤ&= #65238;، ﺑﺨﺼﻮﺹ ﺳﻮﮊﻩ &= #65259;ﺎﻯ ﺍﻟﻬی ﻮﺩﺭ ﺻﻮ&#= 65197;ﺕ ﺷﻬﻮﺩﻯ ﭘﻴﺮ،= 5267;ﺎ ﻣﻄﺎﻟﺐ ﻭﺩﺳﺘ&#= 65262;ﺭﺍﺕ ﺍﻭ. هفتم ﭘﻨﺎA= 257; ﺑﺮﺩﻥ ﺑﺎﻧﺴﺎ&#= 65253; ﮐﺎﻣﻞ ﻳﺎ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﻭ ﻋﺸﻖ ﻭ= ﺍﻣﻴﺪ ﺑﻮﻯ. هشتم ﺭﻭA= 199;ﻩ ﮔﻴﺮﻯ ﻳﺎ ﮐﻢ ﺧ= ﻮﺭﻯ ﻭ ﻋﺪﻡ ﺍﻋﺘﻴﺎ&= #65193;. نهم ثوﺍﺏ ﮐﺮ᥷= 3;ﻥ ﺩﺭ ﺧﺪﻣﺖ ﺑﺪﻳ&= #64405;ﺮﺍﻥ ﺑﺨﺎﻃﺮ ﺧﺪﺍ،= 5261; دهم ﺗﻮﺣﻴﺪ ﻭA= 259;ﻢ ﺭﻧﮕﻰ ﺑﺎ ﻫﺴﺘ&= #65264; ﻭ ﺳﺮﻧﻮﺷﺖ،ﻭ &#= 65169;ﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺑﺨﺼﻮﺹ ﺩﺭ ﺣﻠﻘﻪ ﻫﺎﻯ = ﻋﺮﻓﺎﻧﻰ ﻭ ﺭﻗﺺ ﻭﺳﻤﺎﻉ = . ﺍﻳﻨﻬﺎ ﻋﻮﺍﻣﻠﻰ ﻫﺴﺘ&#= 65256;ﺪ، ﮐﻪ ﺍﮐﺘﻮﭘﻠﺎ&#= 65203;ﻢ ﺳﺒﻚ ﺭﺍ ﺑﺮﺍﻯ = ﺳﺎﻟﮑﺎﻥ ﻣﻴﺮﺳﺎﻧﺪ.ﻳﺎ &= #65169;ﻤﻌﻨﻰ ﺩﻳﮕﺮ،ﺍﮐﺘﻮ@= 344;ﻠﺎﺳﻢ ﺳﻨﮕﻴﻦ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻭ ﺷﻬﻮﺍﻧﻰ ﺍﺯ = ﻧﻔس ﺍﻣّﺎﺭﻩ ﺑﻴﺮ= 5261;ﻥ ﻣﻴﺮﻭﺩ.ﮐﻪ ﺗﺨ&= #65248;ﻴﻪ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍ&= #64400;ﺘﻮﭘﻠﺎﺳﻢ ﺳﺒﻚ ﺩﺭ ﺗﺤﻠﻴ&= #65258; ﺻﻔﺎﺗﻰ ﻭ ﺍﺧﻠ&= #65166;ﻗﻰ ﺑﺪﺳﺖ ﻣﻴﺂﻭﺭ&#= 65193;.ﻭ ﻳﺎ ﻣﻴﮕﻮﻳﻨﺪ&#= 1548;ﺍﮐﺘﻮﭘﻠﺎﺳ᥽= 0; ﺳﻨﮕﻴﻦ ﺍﺯ ﺗﻦ = ﻣﻴﺪﻳﻮﻡ ﺑﻴﺮﻭﻥ ﻣﻴﺮﻭ&#= 65193;،ﻭ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65203;ﺒﻚ ﺍﻭ ﻣﻴﻤﺎﻧﺪ،= 4400;ﻪ ﺍﻣﮑﺎﻥ ﺍﺭﺗﺒ&#= 65166;ﻁ ﺑﺎ ﺍﺭﻭﺍﺡ ﻣﻴ&= #65268;ﺎﺑﺪ.ﻭ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑ&= #65198;ﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺎﺣﻮ&#= 65165;ﻝ ﺷﻬﻮﺩﻯ ﻭ ﺑﻴﺨ&= #65262;ﺩﻯ ﺩﺭ ﺗﻤﺮﮐﺰ ﻭ ﺭ= ﺳﻴﺪﻥ ﺑﺤﺎﻟﺖ ﺻﻤﺪﻳ&#= 1617;ﺖ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65169;ﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ ﮐﻪ ﺧﻮﺩ ﺭ= ﺍ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﺪ.ﻭ ﻫﺮﭼﻪ ﺍﮐﺘﻮﭘ&#= 65248;ﺎﺳﻢ ﺳﺒﻚ ﺗﺮ ﺑﺎﺷﺪ&= #1548;ﺍﻣﮑﺎﻥ ﻋﺮﻭﺝ ﺭﻭﺍﻥ ﭘ&= #65166;ﻙ ﺳﺎﻟﻚ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺑﻴﺸﺘ&#= 65198; ﻣﻴﮕﺮﺩﺩ.ﻭ ﻋﻤ&= #65248;ﻴّﺎﺕ ﺩﻭﺭﻩ ﺳﻠﻮﻙ،= 5175;ﻤﺎﻣﺎ ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺍﺳﺖ.ﭼﻪ ﺁﻧﺮﺍ ﺍﮐﺘﻮﭘ&#= 65248;ﺎﺳﻢ ﺑﺪﺍﻧﻴﻢ،ﻭ ﻳ= 5166; ﺑﻬﺮ ﻣﮑﺎﻧﻴﺰ&#= 65249; ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ&#= 1548;ﮐﻪ ﺍﻣﮑﺎﻥ ﺩﺭﻙ ﺁ&= #65255;ﺮﺍ ﻧﺪﺍﺭﻳﻢ،ﻭ ﺳ= 5262;ﺩﻯ ﻫﻢ ﻧﺪﺍﺭﺩ.ﮐﻪ = ﻧﻤﻴﺘﻮﺍﻥ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺗ&= #65240;ﻠّﺐ ﻭ ﻓﺮﻳﺐ ﮐﺎﺭﻯ = ﻭ ﺭﻳﺎﮐﺎﺭﻯ ﻭ ﻋ&= #65194;ﻡ ﻭﺍﻗﻌﻴّﺖ ﺩﺭ &#= 65211;ﺪﺍﻗﺖ ﻭ ﻋﺸﻖ ﻭﺟﺪﻳّ&#= 65176;ﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺑﻨﻤﺎ&#= 65163;ﻴﻢ. ﮐﻪ ﻧﺎﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﺧﻮﺩﺭﺍ ﺷﺎﻳﺴ&#= 65176;ﮕﻰ ﻧﺸﺎﻥ ﺩﺍﺩ. ﮐﺎ= ﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﺑﺎ ﻫﻤﺎﻥ ﺍﮐﺘﻮﭘ&#= 65248;ﺎﺳﻢ ﺳﺒﻚ ﺧﻮﺩ،ﺗﺎ &#= 65153;ﺧﺮ ﻋﻤﺮ ﺯﻧﺪﮔﻰ ﻣ&= #65268;ﮑﻨﻨﺪ.ﻟﺬﺍ ﺻﺒﻮﺭ ﺑﺪﻭﻥ ﻫ&= #65268;ﺠﺎﻥ،ﻭ ﻋﺎﻗﻞ ﺑﺎ ﺍﻧﺪ&= #65267;ﺸﻪ ﻭ ﻣﺼﻠﺤﺖ ﺷﻨﺎ&= #65203;ﻰ ﺧﻮﺩﻭﺩﻳﮕﺮﺍ= 5253;،ﻭ ﺑﻴﻤﻪ ﺷﺪﻩ ﺍﻟ&= #65260;ﻰ ﺑﺮﺍﻯ ﺭﺟﻌﺖ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﭘس اﺯﻣ= 5198;ﮒ ﻫﺴﺘﻨﺪ. ﭼﻮﭘﺎ&= #65255;ﺎﻥ ﮔﻮﺳﻔﻨﺪ ﻧﺠﺎ&#= 65173; ﻳﺎﻓته اﺯ چنگ= ; ﮔﺮﮒ ﺭﺍ ﺯﻭﺩﺗﺮ ﻣﻰ = ﮐﺸﻨﺪ.ﺯﻳﺮﺍ ﻧﺼﻒ ﺍﻟﻮﺯﻥ ﻣ&= #65268;ﺸﻮﻧﺪ.ﻭﭘﺮﻧ= 5194;ﮔﺎﻥ ﻧﺠﺎت ﻴﺎﻓﺘﻪ &#= 65165;ﺯ ﺩﻫﺎﻥ ﺣﻴﻮﺍﻧ&#= 65264;، ﭘس ﺍﺯ ﭼﻨﺪ ﺭﻭ&= #65199; ﻣﻴﻤﻴﺮﻧﺪ.ﭼﻪ &= #65175;ﺮس ﻳﺎ ﺯﺧﻢ ﺩﺭﻣﺎ&= #65253; ﻧﺸﺪﻩ ﺑﺎﺷﺪ.ﻣ&= #65268;ﮕﻮﻳﻨﺪ ﺩﺭ ﺗﺠﺮﺑﻪ ﺍﺣ&= #65216;ﺎﺭ ﺍﺭﻭﺍﺡ ﺍﮐﺘﻮ&#= 64344;ﻠﺎﺳﻢ ﺭﺍ ﻣﺎﺩﻫﺎﻯ ﻟ&= #65200;ﺝ ﻭ ﺳﺮﺩ ﻣﻴﻴﺎﺑ&= #65256;ﺪ.ﺍﻟﺒﺘﻪ ﺍﮔﺮ ﻟﻤس ﮐﻨﻨ&#= 65194;ﻩ ﺭﺍ ﺩﺭ ﺍﺣﻮﺍﻝ = ﺭﻭﺍﻧﻰ ﺑﺪﺍﻧﻴﻢ.ﻭ ﺍﻳ&= #65254; ﺗﺠﺎﺭﺏ ﻫﻤﻴﺸ&#= 65258; ﻳﮑﺴﺎﻥ ﻧﻴﺴﺘ&#= 65256;ﺪ.ﺍﮔﺮ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65197;ﺍﺑﻂ ﺟﺴﻢ ﻭﺭﻭﺡ ﺑﺎ&= #65207;ﺪ،ﺑﺎﺟﺴﻢ ﻗﺎﻟﺒﻰ ﺑﻴﻦ ﺟ&= #65204;م عنصرﻯ ﺃﺗﻤﻰ ʌ= 61; ﺟﺴﻢ ﺃثیرﻯ ﻣثاﻟﻰ= ; ﺍﺳﺖ. ﺁﻧﮕﺎ᥽= 7; ﺍﺧﺘﻠﺎﻝ ﺩﺭ ﺍﻳﻦ ﺭﺍﺑﻄ&= #65258; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﺑﺎﻋث ﺑﻴﻤﺎﺭ= 5263; ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺍ&= #65203;ﺖ ﻭﻟﻰ ﺭﻭﺍﻥ ﺩﺭ&= #65251;ﺎﻧﺎﻥ ﭘﺰﺷﻚ ﭼﻴﺰﻯ ﺑ&= #65198;ﺍﻯ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65255;ﻤﻰ ﮔﻮﻳﻨﺪ. ﺑﻠﮑﻪ = ﺍﻋﺼﺎﺏ ﻭ ﻓﮑﺮ ﺑﻴﻤﺎﺭ = ﺭﺍ ﺍﺯ ﮐﺎﺭ ﻣﻰ ﺍﻧ= ﺪﺍﺯﻧﺪ.ﻭ ﺣﺘﻰ ﺍﻟﮑﺘﺮﻭ&#= 65207;ﻮﻙ ﻣﻐﺰﻯ ﻣﻴﺪﻫﻨ&#= 65194;،ﺗﺎ ﺑﻴﻤﺎﺭ ﺍﺯ ﺗﺼ&= #65262;ﺭﺍﺕ ﻭﺫﻫﻦ ﻗﺒﻠﻰ ﺧ&= #65262;ﺩ ﺧﺎﺭﺝ ﺷﻮﺩ.ﮔﻮ&= #65163;ﻰ ﺗﺨﻠﻴﻪ ﻭﺗﺰﮐ&#= 65268;ﻪ </spa= n>ﺳﺮﻳﻊ ﻭ ﺷﺪA= 267;ﺪ،ﻭﻟﻰ ﺧﻄﺮﻧﺎﻙ ﺩﺭ ﺫ&= #65259;ﻦ ﻭﺧﻮﺩ ﺁﮔﺎﻩ ﻭ = ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺑﻴﻤﺎﺭ ﻣﻴﮑﻨ&#= 65194; ﻭﻟﻰ ﺩﺭﺳﺎﻟﮑ&#= 65166;ﻥ ﺑﺎ ﺗﻐﻴﻴﺮ ﺍﺻ&= #65262;ﻝ ﺍﻋﺘﻘﺎﺩﻯ ﺧﻮ&#= 65193;، ﺫﻫﻦ ﺧﻮﺩﺵ ﺭﺍ = ﺁﺭﺍﻡ ﺗﺨﻠﻴﻪ ﻣﻴﮑﻨ&#= 65194;،ﻭﺑﺎﮐﻤﻚ ﻭﭘﺬﻳﺮش ﺨﻮﺩ &#= 65203;ﺎﻟﻚ،ﻭﺑﺎ ﮐﻤﻚ ﺣﮑﻤﺘﻬﺎ&#= 65263; ﭘﻴﺮﺍﻟﻬﻰ، ﺗ= 5188;ﻠﻴﻪ ﻭ ﺗﻘﻮﻳﺖ ﻣﻴﻨ&= #65252;ﺎﻳﻨﺪ.ﺁﻧﮕﺎ= 5257; ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﻣﻴﺮﺳﻨﺪ. ﺗﺮس &= #65207;ﺪﻳﺪ ﺩﺭ ﺟﻨﮓ &#= 64404;ﺎﻫﻰ ﻋﺎﺭﺿﻪ ﻓﻠﺞ ﺩ&= #65197; ﺣﺮﮐﺖ،ﻭ ﺣﺘﻰ &#= 64400;ﻮﺭﻯ ﻳﺎ ﮐﺮﻯ ﻭ ﻟﺎﻟ= ﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺑ= ﺮﺧﻰ ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎ&#= 65255;ﻰ،ﺑﺎﻋث ﺳﺴﺘﻰ ﺭﺍﺑﻄﻪ &= #65183;ﺴﻢ ﺑﺎ ﺫﻫﻦ ﻭﺭﻭﺍ&= #65253;،ﻭ ﻳﺎ ﺩﺭ ﺭﺍﺑﻄﻪ = ﺟﺴﻢ ﻭﺭﻭﺡ ﻣﻴﺸﻮﺩ.&= #64380;ﻮﻥ ﮐﻢ ﮐﺮﺩﻥ ﺷﺪﻳ&= #65194; ﻭﺯﻥ،ﮐﻪ ﻫﺮﮔ= 5200; ﺁثاﺭ ﻣﻨﻔﻰ ﺁ= 5253; ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﻤ&= #65198; ﻣﺮﺗﻔﻊ ﻧﻤﻴﺸ&#= 65262;ﺩ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65207;ﻬﻮﺩﻯ ﺳﺎﻟﮑﺎﻥ،ﺍﮔA= 198; ﺗﺮس ﻭ ﺷﺎﻳﺪ ﻫ&= #65250; ﺍﺯ= ﺧﻮﺍﺏ= ; ﺟﻬﻴﺪﻩ، ﻭ ﺗﻤﺎﺷﺎﻯ ﺷﻬ&= #65262;ﺩ ﺗﮑﻤﻴﻞ ﻧﻤﻴﺸ&#= 65262;ﺩ.ﭼﻮﻥ ﺷﺎﻳﺴﺘﻪ ﺁن ﻨ&#= 65170;ﻮﺩه اﺳﺖ. ﺩﺭ ﺗﺠﺮﺑ&= #65258; ﻫﺎﻯ ﺷﺨﺼﻰ ﺍﻳ&= #65254; ﻧﻮﻳﺴﻨﺪﻩ،ﻫA= 268;ﭻ ﺁثاﺭ ﺗﺮس ﺩﺭ = 5197;ؤﻳﺎﻫﺎﻯ ﻫﻮﻟﻨﺎﻙ ﺧﻮﺩ &= #65255;ﻤﻰ ﻳﺎﻓﺘﻢ.ﻭﻟﻰ ﺑ&= #65228;ﺪﻫﺎ ﺁﻧﻬﺎ ﺭﺍ ﺗﺮﺳ&= #65256;ﺎﻙ ﻣﻴﺪﺍﻧﺴﺘﻢ.ﺑ&#= 65192;ﺼﻮﺹ ﺩﺭ ﻋﻤﻞ ﺟﺮﺍﺣ&= #65264; ﻣﻐﺰ ﻣﻦ ﺑﻮﺳﻴ&= #65248;ﻪ ﻣﻘﺎﻡ ﻣﺮﺗﻀﻮ&#= 65263; ﺩﺭﺣﺠﺎﺏ ﻧﻮﺭ &= #64400;ﻪ ﺑﺴﻴﺎﺭ ﺩﺭﺩﻧ&#= 65166;ﻙ ﺑﻮﺩ ﻭ ﻃﻮ᥼= 5; ﮐﺸﻴﺪ ﻭﻟﻰ ﺑﺎﺯ ﺍﺯ ﺭ= ؤﻳﺎ ﺑﻴﺪﺍﺭ ﻧﺸﺪﻡ.&= #65261;ﻳﺎ ﺑﺎ ﺗﻌﻠﻴﻤﺎﺕ &= #65251;ﻘﺎﻡﻣﺼﻄﻔﻮA= 263; ﻫﻔﺖ ﺑﺎﺭ ﻭ ﻳﻚ= ﺑﺎﺭ ﺩﻭﺑﺎﺭ، ﻓﺮﻣ= 5166;ﻥ ﻣﺮﮒ ﺭﺍ ﺍﺟﺮﺍ = ﻣﻴﮑﺮﺩﻡ،ﻭﮔA= 262;ﺋﻰ ﺑﺮﻕ ﻣﺮﺍ ﻣﻴﮕ&= #65198;ﻓﺖ.ﻭ ﭘﺎﻳﺎﻥ ﺍﻳﻦ ﺣ&= #65166;ﻝ ﺩﺳﺖ ﻣﻴﺪﺍﺩ، &#= 65169;ﺎﺯ ﺍﺯ ﺧﻮﺍﺏ ﺑﻴﺪ&= #65165;ﺭ ﻧﻤﻰ ﺷﺪﻡ. ﻗﻄﻌ= ﺎ ﺍﻳﻤﺎﻥ ﺷﺪﻳﺪ&#= 65175;ﺮ ﺑﻬﺪﻓﻬﺎﻯ ﺳﻠ&#= 65262;ﮐﻰ، ﻭ ﺑﺎﻭﺭﻯ ﺑﻮﻋ&= #65194;ه ﻫﺎﻯ ﺍﻟﻬﻰ ﭘﻴ&= #65198; ﻭﺗﻤﺮﻳﻨﺎﺕ ﺑ&#= 65198;ﺍﻯ ﺷﺎﻳﺴﺘﮕﻰ ﺷﺠ&#= 65166;ﻋﺖ ﻭﺧﻮﻥ ﺳﺮﺩﻯ ﻭ = ﺻﻠﺎﺡ ﺩﺍﻧﻰ ﺍﺯ ﻫﺮ ﭘ= ﻴﺶ ﺁﻣﺪﻯ ﺩﺭﺳﺎﻟ&#= 64401;ﺎﻥ ﺑﺴﻴﺎﺭ ﻣؤثّž= 5; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺴﻴﺎﺭﻯ ﺷﺎ&= #65259;ﺪﺍﻥ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺩﺭ ﺭؤﻳﺎ ﺍﺯﺧ&#= 65262;ﺍﺏ ﺑﻴﺪﺍﺭ ﻧﻤﻰ ﺷ&= #65262;ﻧﺪ.ﭼﻪ ﺩﺭ ﺷﻬﻮﺩ ﻧﻮﺭ = ﻗﺎﺋﻢ،ﻳﺎ ﺣﺘﻰ ﺷﻬﻮﺩ ﻗﺒ&= #65248;ﻰ.ﮐﻪ ﺷﺎﻳﺪ ﻋﺎﻣﻞ ﺗ&= #65198;س ﺒﺎﻋث ﻤﺮﮒ ﻗﻄ&#= 65228;ﻰ ﺁﻧﻬﺎ ﻣﻴﺸﻮﺩ.&= #64404;ﺮچه ﺒﺎﺯ ﺻﺎﺣﺐ ﻫﻤ&= #65166;ﻥ ﻣﻘﺎﻣﺎت اﻟﻬA= 264; ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﺍﮔﺮ ﺍﺳﺘﻌﺪﺍﺩ ﻗﺒ&#= 65248;ﻰ ﻭﺗﺄﻣﻴﻦ ﺷﺮﺍ&#= 65267;ﻂ ﻟﺎﺯﻡ ﺩﺭ ﺳﺎﻟ&= #65242; ﺷﺪﻩ ﺑﺎﺷﺪ.ﻭ ﻋ= ﺠﻠﻪ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻭ&= #65255;ﺠﺎﺕ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ.&= #65165;ﻣﮑﺎﻥ ﻇﺮﻓﻴّﺖ ﻭ ﺷﺠ&#= 65166;ﻋﺖ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ.ﺩﺭ ﺭؤ&#= 65267;ﺎﺋﻰ ﺩﺷﻤن ﻧﻴﺮﻭﻣ= 5256;ﺪﻯ ﺭﺍ ﺩﻳﺪﻡ،ﮐﻪ &#= 65239;ﺼﺪ ﻣﺮﺍ ﺩﺍﺷﺖ ﻭﭼ&= #65262;ﻥ ﺑﻨﺰﺩﻳﻚ ﻣﻦ ﺭ&= #65203;ﻴﺪ،ﺑﻠﺮﺯﻩ ﺍﻓﺘﺎﺩ ﻭ ﺑﺎﻟ&= #65166;ﻯ ﺳﺮﻡ ﺭﺍ ﻧﮕﺎﻩ = ﻣﻴﮑﺮﺩ.ﻣﻦ </spa= n>ﺗﻌﺠّﺐ ﮐﺮ᥷= 3;ﻡ ﮔﺮﭼﻪ ﻧﺘﺮﺳﻴ&#= 65194;ﻡ.ﻭﭼﻮﻥ ﺳﺮ ﺧﻮﺩﺭﺍ ﺑﺮ&= #64404;ﺮﺩﺍﻧﺪﻡ ﺷﻴﺮ ﻧﺮﻯ ﺭﺍ ﺑ= ﺮﻭﻯ ﺩﻭﭘﺎﻯ ﺧﻮﺩ ﺍ&= #65267;ﺴﺘﺎﺩﻩ ﻭﺩﺳﺘﺎﻥ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺭ ﺑﻐﻞ ﮔﺮﻓﺘ&= #65258; ﺑﻮﺩ ﻭﺳﻪ ﺑﺮﺍ&= #65169;ﺮ ﻃﻮﻝ ﻣﻦ ﺑﻮﺩ،&#= 64400;ﻪ ﺑﺎﻋث ﺗﺮس ﺩﺷ= 5252;ﻦ ﺷﺪﻩ ﺑﻮﺩ.ﻭﻟﻰ = ﻣﻦ ﺗﺮﺳﻰ ﺭﺍ ﺑﺨﺎ&= #65219;ﺮ ﻧﺪﺍﺭﻡ.ﻮﺣﺘﻰ &= #65259;ﻤﻴﺸﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﺣﻔ&= #65222; ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65250;،ﻭ ﺷﺎﻳﺪ ﺷﻴﺮ ﻧﺮ = ﺳﻤﺒﻮﻝ ﻧﻴﺮﻭﻣﻨﺪﻯ </spa= n>ﻣﻘﺎﻣﺎﺕ ﻣʋ= 88;ﺎﻓﻆ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ . ﺍﻧﺴﺎﻥ ﭼﺎﻕ ﺍ= ;ﮐﺘﻮﭘﻠﺎﺳﻢ ﺳﻨﮕﻴﻦ ﺑﻴﺸﺘ&#= 65198; ﺩﺍﺭﺩ.ﮐﻪ ﺣﺘﻰ = ﺧﻮﻥ ﺑﻤﻐﺰﺵ ﺑﺤﺪّ &#= 64400;ﺎﻓﻰ ﻧﻤﻴﺮﺳﺪ.<o:p></o:p> = 5193;ﺭ ﭘﺎﻳﺎﻥ ﺑﮕﻮﻳ&#= 65250;،ﮐﻪ ﺗﺎ ﭘﻨﺠﺎﻩ ﺳﺎ&= #65247;ﮕﻰ، ﭼﻨﺎﻥ ﻋﺎﺷﻖ ﻋ&= #65248;ﻢ ﻭﻓﻠﺴﻔﻪ ﺑﻮﺩ&#= 65249;،ﮐﻪ ﻓﺮﺻﺘﻰ ﺑﺮﺍﻯ &= #65175;ﻔﮑّﺮ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65261; ﻋﺮﻓﺎﻧﻰ ﺑﺨﻮ&#= 65193; ﻧﻤﻰ ﺩﺍﺩﻡ.ﻭﻟ&= #65264; ﺑﺨﻮﺑﻰ ﺧﻮﺩﺭ&#= 65165; ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺣ&= #65268;ﺮﺕ ﻭ ﺑﻰ ﺣﺎﺻﻠ= ﻰ ﻣﻴﺪﻳﺪﻡ.ﻭ ﺑﺮ&= #65165;ﻯ ﺗﻔﺮﻳﺢ ﺧﻮﺩ،= 4400;ﻪ ﺩﺭ ﺳﻔﺮ ﻳﻚ ﺳﺎ= ﻟﻪ ﺩﺭ ﺧﻂ ﺍﺳﺘﻮﺍ = ﺑﻮﺩﻡ،ﭼﻨﺪ ﮐﺘﺎﺏ ﺭﻭﺡ ﺷﻨ&= #65166;ﺳﻰ ﺭﺍ ﺩﺭ ﻗﺎﻫﺮﻩ = ﺧﺮﻳﺪﻡ،ﮐﻪ ﺗﺮﺟﻤﻪ ﻣﺤﻘﻘ&#= 65268;ﻦ ﺍﺭﻭﭘﺎﺋﻰ ﻭ ﺍ&= #65251;ﺮﻳﮑﺎﺋﻰ ﺑﻮﺩ. ﻭﮐﺎﻣﻠﺎ = ﻋﻠﻤﻰ ﺭﻓﺘﺎﺭ ﮐﺮﺩﻩ &= #65169;ﻮﺩﻧﺪ.ﺁﻧﮕﺎ= 5257; ﺑﺮﺍﻯ ﺍﻭﻟﻴﻦ &= #65169;ﺎﺭ ﻗﺪﻡ ﺑﺪﻧﻴﺎﻯ &= #65197;ﻭﺡ ﻭ ﻓﮑﺮ ﺍﺭﻭﺍﺡ = ﻭ ﺍﻫﻤﻴّﺖ ﺗﻔﮑ= 617;ﺮ ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﻭ<= /span> </spa= n>ﺃﻧﺒﻴﺎ ﻭ ﺍA= 261;ﻟﻴﺎ ﭘﻴﺪﺍ ﮐﺮﺩﻡ.ﻭ&= #65247;ﻰ ﺍﻳﻨﻚ ﻣﻦ ﺍﻳﻦ = ﺗﺠﺎﺭﺏ ﺭﺍ ﺑﺮﺍﻯ ﮐﺴﻰ = ﺗﻮﺻﻴﻪ ﻧﻤﻰ ﮐﻨﻢ.ﺑﻠﮑ&= #65258; ﺗﻨﻬﺎ ﻣﺮﺍﺟﻌ&#= 65258; ﺑﺨﺪﺍ،ﻭﺩﺭﺧA= 262;ﺍﺳﺖ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻣ&#= 65256;ﺎﺳﺐ ﺧﻮﺩ،ﻭﺑﺎ ﻣﻌ= 5198;ﻓﻰ ﺍﻭ ﺩﺭ ﺭؤﻳﺎﻯ &= #65165;ﻧﺴﺎﻥ، ﺗﻤﺎﻡ ﺭﺍﻫﻬﺎ&#= 65263; ﭘﺮ ﭘﻴﭻ ﻭ ﺧﻢ ﺭ= ;ﺴﻴﺪﻥ ﺑﺨﺪﺍ ﺭﺍ،ﮐﻪ &#= 65175;ﻘﺮﻳﺒﺎ ﻫﻤﮕﻰ ﻣﻨﺠﺮ ﺑ&= #65204;ﻘﻮﻁ ﺩﺭ ﺩﺭّﻩ ﻫﺎﻯ &= #65165;ﻧﺤﺮﺍﻑ ﻭﺣﺘﻰ ﺷﺮﻙ ﻣﻴ&= #65208;ﻮﺩ ﺩﺭ ﭼﻨﺪ ﮐﻠﻤﻪ = ﻫﺪﺍﻳﺖ ﭘﻴﺮ ﺍﻟﻬﻰ،ﺗ= 5252;ﺎﻡ ﺭﺍﻩ ﺩﺭﺩﻭ ﻗﺪ&= #65251;ﻰ ﺍﻧﺴﺎﻥ ﺧﻠﺎﺻ&#= 65258; ﻣﻴﺸﻮﺩ.ﺑﻘﻮﻝ &= #65165;ﻣﺎﻡ ﺭﺿﺎ،ﺭﺍﻩ ﺧﺪ= 5165; ﺩﻭ ﻗﺪﻡ ﺍﺳﺖ،&#= 64400;ﻪ ﻗﺪﻡ ﺩﻭﻡ ﺭﺍ ﻧ= ﮕﺬﺍﺷته ﺭﺳﻴﺪه اﻯ.ﺍﻳ= 5254; ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺳ&= #65260;ﻮﻟﺖ ﺭﺍﻩ ﺧﺪﺍ ﺍﺳﺖ.= ﮔﺮﭼﻪ ﺳﺨﺘﻰ ﺩﻭﺭﻩ ﺳ&= #65248;ﻮﻙ ﻭ ﺁﺯﻣﺎﻳﺸﺎﺕ &= #65165;ﻟﻬﻰ ﻫﺴﺖ.ﮐﻪ ﻣﻨﺎﺳ&= #65168; ﺳﺎﻟﻚ ﺑﻤﻘﺪﺍ&#= 65197; ﮐﻤّﻰ ﻭ ﮐﻴﻔﻰ &= #65227;ﻘﺪﻩ ﻫﺎ ﻭﻣﻌﺎﻳﺐ ﺩ&= #65197; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65203;ﺎﻟﻚ ﺍﺳﺖ.ﻫﺮﭼﻪ ﺯﻭ&= #65193;ﺗﺮ ﻭ ﺑﺎﺍﻳﻤﺎﻥ ﻭ = ﺍﻃﻤﻴﻨﺎﻥ ﻭ ﻋﺸﻖ ﻭﺍﻓﺮ ﺑ= ﺤّﺪ ﻓﺪﺍﮐﺎﺭﻯ،ﻭ = 5175;ﺮﻙ ﺗﺮﺩﻳﺪ ﻭ ﻋﺪﻡ = ﻧﻴﺎﺯ ﺑﺎﺳﺘﺪﻟﺎﻝ،A= 203;ﺎﻟﻚ ﺭﺍ ﺯﻭﺩﺗﺮ ﺑﻮ&= #65203;ﻴﻠﻪ ﺁﻥ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺑﺨﺪﺍ ﻭﺣﻘﺎﻳ&#= 65238; ﺷﻬﻮﺩﻯ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺍﻳﻦ ﺍﻳﻦ = ﻭﻟﻰّ ﺍﻟﻬﻰ ﺩﺭﺟﺎﻣ&#= 65228;ﻪ ﻭﻣﺤﻴﻄﻰ ﺑﺎﺷ&#= 65194;،ﮐﻪ ﻣﻮﺭﺩ ﺍﻋﺘﻘﺎ&#= 65193; ﺳﺎﻟﻚ ﻧﺒﻮﺩﻩ &= #65169;ﺎﺷﺪ.ﻭﻟﻰ </spa= n>ﻭﻯ ﺃﻫﻞ ﺁﻥ = 5183;ﺎﻣﻌﻪ ﺑﻮﺩﻩ،ﻭﺑﺨﻠA= 238; ﺑﺎﺯﮔﺸﺘﻪ،ﻭ = 5153;ﻥ ﻗﻮﻡ ﺭﺍ ﺑﻬﺘﺮ = ﻣﻴﺸﻨﺎﺧﺘﻪ ﺗﺎ ﺁﻧﺎﻥ ﺭﺍ ﻫ= ﺪﺍﻳﺖ ﻧﻤﺎﻳﺪ.ﻭ ﻧﺒﺎ&= #65267;ﺪ ﺍﻳﻦ ﻭلیّ اﻟʌ= 60;ﻰ ﻣﻌﺮﻓﻰ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺭﺍ ﮐﻪ،ﺩﺭ ﺟﺎ&#= 65251;ﻌﻪ ﻳﻬﻮﺩﻯ ﻳﺎ ﺳﻨ&= #1617;ﻰ ﻭﻫﻨﺪﻯ ﺑﻮﺩ، &#= 65251;ﺘﻬﻢ ﻧﻤﻮﺩ،ﮐﻪ ﻭﻟ= 5264;ّ ﺍﻟﻬﻰ ﻧﻴﺴﺖ.ﺯ&= #65267;ﺮﺍ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺎ ﻫﻴﭻ ﺩﻳﻦ ﻭ= ﻣﺬﻫﺒﻰ ﺍﺳﻤﻰ ﻭﺭﺳﻤﻰ &= #65261; ﻗﺸﺮﻯ، ﺍﺭﺗﺒ= 5166;ﻁ ﻭ ﻋﻠﺎﻗﻪ ﻭ ﺍﻋ= ﺘﻘﺎﺩﻯ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﺑ&= #65166;ﺯ ﺩﺍﺭﺍﻯ ﺗﻤﺎﻡ &= #65207;ﻬﻮﺩﻫﺎﻯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍ&#= 65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﺗﻤﺎﻡ &= #65165;ﺩﻳﺎﻥ ﺭﺍ ﺩﺍﺭﺩ.ﺑﺨﺼ&= #65262;ﺹ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #64400;ﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﺍﻟﻬﻰ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍ ﺑﺮ&#= 65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺩﺍﺭﺩ.ﻭﻧﻪ ﺑﺮ&= #65165;ﻯ ﺩﻳﮕﺮﺍﻥ ﮐﻪ ﻣ&= #65184;ﺒﻮﺭ ﺑﺎﺷﻨﺪ ﺑﺎﻭﺭ&#= 65205; ﮐﻨﻨﺪ.ﻭﻳﺎ ﭘﻴ&= #65198;ﻭﻯ ﻋﺒﺎﺩﻯ ﺍﻭ ﮐﻨ&= #65256;ﺪ،ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺎﻳﺪ = ﺗﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﺑﺎ ﺻﻮ&= #65197;ﺕ ﺷﻬﻮﺩﻯ ﺍﻳﻦ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ ﺣﺴﻴﻨﻰ &= #65197;ﺍ ﺑﻨﻤﺎﻳﻨﺪ.ﻭﻟ&#= 65196;ﺍ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ &= #65191;ﻴﻠﻰ ﺯﻭﺩ،ﺷﺎﻳﺪ ﺭ= 5261;ﺯ ﺑﻌﺪ ﺍﺯ ﺍﻳﻤﺎ&= #65253; ﺳﺎﻟﻚ ﻭﭘﻴﻤﺎ&#= 65253; ﺑﺎ ﺍﻳﻦ ﭘﻴﺮ،&#= 65153;ثاﺭ ﺭﻭﺣﻰ ﺟﺎﻟﺐ ﻭ = ﺑﻰ ﺳﺎﺑقهاﻯﺑﻴᥴ= 6;ﺑﺪ،ﻭﺍﺣﻮﺍﻟ&#= 65264;ﮐﻪﻫﺮﮔﺰﻣﺨʋ= 66;ﻟﻒﺁﻧﺮﺍﺑﺎﻭ= ﺭﻧﺪﺍﺭﺩ.<o:p></o:p> </s= pan> <![if !supportLineBreakNewLine]> <![endif]> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM082>M082</a> </spa= n> </span= >زیگموند فروید و ناخودآگاه<o:p></o:p><= /span> = 4344;ﺰﺷﻚ ﺭﻭﺍﻥ ﺷﻨﺎﺵ ﺍ&= #65219;ﺮﻳﺸﻰ ﺍﻧﻘﻠﺎﺑﻰ،ﮐA= 258; ﺩﺭ ﺳال 1939 ﺩﺭ ﻟﻨﺪﻥ ﻭﻓ= ﺎﺕ ﻳﺎﻓﺖ. ﻭﻯ ﻧﻴﻢ= ﻗﺮﻥ ﺩﺭﺑﺎﺭﻩ ﺗﺰ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ،ﻭ ﻋﺎﻣﻞ &#= 65165;ﺻﻠﻰ ﻏﺮﻳﺰﻩ ﺟﻨﺴﻰ&#= 1548;ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻣﺨﺎﻟﻔﻴﻦ &= #65191;ﻮﺩ می ﮐﺮﺩ. ﻣﺨﺎﻟ&#= 65236;ﻴﻨﻰ ﮐﻪ ﺣﺎﺿﺮ ﻧﺒﻮ&= #65193;ﻩ ﻭﻧﻴﺴﺘﻨ&= #65194;،ﮐﻪ ﺍﺯ ﺣﺪﻭﺩ ﻭﺟﻮ&= #65193; ﻋﻨﺼﺮﻯ ﺗﻦ ﺍﻧ&= #65204;ﺎنی ﭙﺎ ﺑﻴﺮﻭﻥ ﺑﮕ&= #65196;ﺍﺭﻧﺪ. ﻓﮑﺮ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻗﺒﻞ ﺍﺯ ﻓﺮﻭﻳ&= #65194; ﺩﺭ ﻋﺮﻓﺎﻯ ﺍﻳ&= #65198;ﺍﻧﻰ،ﭼﻮﻥ ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65235;ﺮﺍﻭﺍﻥ،ﻭ ﺑﺨﻮﺑﻰ ﺗﻮﺻﻴ&#= 65234; ﻭ ﻣﻄﺮﺡ ﺷﺪﻩ ﺑ= ﻮﺩ. ﮐﻪ ﺁﻧﺮﺍ ﺭﻭﺍ&= #65253; ﻭﺟﺎﻥ ﻭﻧﻔس ﺣ&#= 65268;ﻮﺍﻧﻰ ﮔﻔته اﻧﺪ.ﻏﺮA= 267;ﺰﻩ ﺟﻨﺴﻰ ﻧﻴﺰ ﻃﺒ&= #65268;ﻌﻰ ﺗﺮﻳﻦ ﺻﻔﺖ ﺣﻴ&= #65166;ﺗﻰ ﺩﺭ ﺗﻤﺎﻡ ﺍﻧﻮ&= #65165;ﻉ ﺯﻧﺪﻩ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺗﻮﻟﻴﺪ ﻣث&#= 1604; ﺍﺯ ﺩﻭ ﺟﻨس ﻤﺨ&= #65166;ﻟﻒ ﻧﻤﻴﻤﺎﻳﻨﺪ. ﺟ&= #65166;ﻟﺐ ﺍﻳﻨﮑﻪ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﭼﻨﺪ ﺟﻨﺴﻰ،ﻭ= 5187;ﺘﻰ ﻣﻮﺟﻮﺩﻯ ﺭﺍ ﺩ&= #65261;ﺍﺯﺩﻩ ﺟﻨﺴﻰ ﻳﺎﻓته = 575;ﻧﺪ. ﻭ ﻋﻠّﺖ ﭘﻴﺪﺍ&#= 65267;ش ﮋﻧﻬﺎ ﺩﺭﺍﻧﻮ&#= 65165;ﻉ ﻭﺣﻔﻆ ﻭﺩﻭﺍم &#= 65252;ﻮﺟﻮﺩﺍﺕ ﮔﺮﺩﻳﺪ.ﻭ ﺷﺎﻧ&= #1587; ﺗﻐﻴﻴﺮﺍت ﺒﻴ= 5208;ﺘﺮ ﺍﺯ ﻧﻘﺶ ﺟﻬﺸﻬ&= #65166; ﻭﻣﻮﺗﺎﺳﻴﻮﻥ &#= 65259;ﺎ،ﺩﺭ ﺍﺯﺩﻭﺍﺝ ﺩﻭﺟ&#= 65256;ﺴﻰ ﻫﺴﺖ.ﻭﻟﺬﺍ ﻧﻴ&= #65198;ﻭﻣﻨﺪ ﺗﺮﻳﻦ ﻏﺮﻳﺰﻩ &= #65187;ﻴﺎﺗﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺑﻌﺪ ﺍﺯ ﭘﻴﺪﺍ&= #65267;ﺶ ﮊﻥ،ﺍﻳﻦ ﻏﺮﻳ= 5200;ﻩ ﻧﻘﺶ ﺍﺻﻠﻰ ﺣﻴ&= #65166;ﺗﻰ ﭘﻴﺪﺍ ﮐﺮﺩ،ﮐ= 5258; ﻧﻈﺮ ﻓﺮﻭﻳﺪ ﺍ&= #65267;ﻦ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺑﺎﺯ ﭘﻴﺪﺍﻳﺶ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺡ،ﻳﺎ ﭘﻴﺪ= 5165;ﻳﺶ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194; ﺩﺭ ﺍﻭﺍﺧﺮ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﻣﺎ ﺩﺭ ﺑﺤث ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣ&#= 65246; ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ &= #65261;ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ،ﺑﺎ ﺍﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻣﻄﺮﺡ ﻣ&= #65268;ﻨﻤﺎﺋﻴﻢ.ﻭﺍ= 5247;ّﺎ ﺑﺎﺯﮔﺸﺖ = ﺭﻭﺡ ﺑﺸﺮﻯ ﺑﮕﺬﺷت= 607; هاﻯ ﺣﻴﻮﺍﻧﻰ = 5191;ﻮﺍﻫﺪﺑﻮﺩ.ﺩʋ= 97; ﮐﺎﺭﻣﺎﻫﺎ ﺑﺮ&#= 65165;ﻯ ﺗﮑﺮﺍﺭ ﮐﺴﺐ ﮐ&= #65198;ﺍﻣﺎت ﺠﺪﻳﺪ ﻭﺻﻔﺎﺕ &= #65251;ﻮﺭﺩ ﻧﻴﺎﺯ ﻧﻮع ﺒﺸ&#= 65198;ﻯ، ﺗﺎ ﻓﺮﻣﺎﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ (ﮐن ﻔﻴﮑ&= #65262;ﻥ) ﺍﻟﻬﻰ ﺁﻓﺮﻳﻨ&#= 65256;ﺪﻩ ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﺍ&= #65183;ﺮﺍ ﮔﺮﺩﺩ.ﮐﻪ ﺭﻭﺡ = ﻫﺮ ﺃﺗﻢ ﻭﻣﺎﺩﻭﻥ &= #65155;ﺗﻢ،ﻧﻴﺰ ﺯﻣﺎﻧﻰ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ، ﺑ= 5236;ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;.ﺗﺎ ﺑﺮﺍﻯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺁﻳﻨﺪﻩ،ﺑﻠﻘA= 166;ﻯ ﺍﻟﻬﻰﺭﺏّﺍﻟA= 156;ﺭﺑﺎﺏﺍﻟﻠﻪﺃ= ;ﻫﻮﺑﺮﺳﻨﺪ. ﺳﺎ= ﻟﮑﺎﻥ ﺑﺎ ﮐﻨﺘﺮﻝ ﺧﻮ&= #65267;ﺸﺘﻦ،ﺑﺨﺼﻮʌ= 09; ﺷﻬﻮﺕ ﺭﺍﻧﻰ، &#= 65267;ﺎ ﻫﻤﺎﻥ ﺯﻧﺎ ﻭ ﺗ= ﻘﻴّﻪ ﺍﺯ ﻫﺮ ﺧﻄﺎﻯ ﻣ= ﺨﺎﻟﻒ، ﭘﻴﺸﺮﻓﺖ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺭﻭﺡ، ﭘس ﺍﺯ ﺗ&#= 65200;ﮐﻴﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭﺗﺤﻠﻴﻪ ﺳﺎﻟ&#= 65242;، ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻣﻴﺴّ= 5198; ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ. = ﻭ ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ ﺑﻬﻔﺖ &= #65207;ﻬﻮﺩ ﻣﻴﺮﺳﻨﺪ،ﮐﻪ = 5203;ﻤﺒﻮﻝ ﺁﻳﻨﺪﻩ ﻫﺎ ﺍﺳ&= #65174;.ﺑﺨﺼﻮﺹ ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس،ﮐﻪ ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ &= #65169;ﺂﻳﻨﺪه ﻫﺎ. ﻭﻧﻮﻉ ﻓﻮﻕ= ﺑﺸﺮی اﺳت که ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ; ﺑﺎ ﺑﻌثت ﻣﻬﺪﻯ ﻣ= 5262;ﻋﻮﺩ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;.ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻋ= 5240;ﻞ ﻭﮐﺮﺍﻣﺎت ﺤﻴﺎﺗﻰ ﺩﺍﺭʌ= 55;ﺪ. ﺍﻳﻨﻚ ﺑﺮﺍﻯ ﻣ&= #65166;،ﺍﮔﺮ ﻣﺤﻘّﻖ ﻋﻠﻤﻰ &#= 65169;ﺎﺷﻴﻢ،ﭘس اﺯ ﺑﺮﺭﺳﻰ ﮔﺬ&#= 65207;ته ها ،ﻭ ﺍﻭﺿﺎﻉ = 5187;ﺎﻝ ﮐﻨﻮﻧﻰ، ﺧﻮﺍ= 5257; ﻧﺎﺧﻮﺍﻩ ﻣﺎ ﺭ&= #65165; ﺑﻨﻈﺮﻳّﺎﺗﻰ = 5193;ﺭ ﺑﺎﺭﻩ ﺁﻳﻨﺪه &#= 65252;ﻴﺒﺮﺩ. ﮐﻪ ﻋﻘﻞ ﺑﺸﺮﻯ = ﻧﻤﻴﺘﻮﺍﻧﺪ ﭼﻨﺎﻥ ﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﺩﺍﺷته ﺒﺎﺷﺪ= 48;ﻣﮕﺮ ﺩﺭﺍﺳﺘﻔﺎﺩه = 575;ﺯ ﻣﺸﻬﻮﺩﺍﺕ ﺑﺎ&#= 65199;ﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺩﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺑﺨﺼﻮﺹ &= #65261;ﻟﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺑﻄA= 166;ﻟﺐ ﻟﻘﺎی اﻟﻬﻰ. ﺁ&#= 65255;ﻬﻢ ﺣﺪّ ﺃﮐثر ﻓﻌA= 248;ﺎ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺗﮑﺎﻣﻞ ﺟﻠﻮﺗ&#= 65198;،ﺗﺎ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ <= /span>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ،هفت هزار ﺳﺎﻝ ﺳﺒʌ= 40;ت ﺰﻣﺎﻧﻰ ﺑﺎ ﺍﻭ = ﺑﺘﻮﺍﻥ ﮔﺮﻓﺖ.ﻭﻣﻮﺿﻮ&#= 65225; ﺗﻨﻬﺎ ﻣﻮﺭﺩ ﻋ&= #65248;ﺎﻗﻪ ﻣﺤﻘّﻘﺎﻥ ﻭﻣ= 5204;ﺘﻌﺪﺍن ﺘﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺍﺯ ﺣﻴﻮﺍﻧ&= #65268;ّت ﻨﻮﻉ ﺑﺸﺮﻯ ﺑﻴ&= #65198;ﻭﻥ ﺁﻣﺪﻩ،ﺑﺘﻮﺍA= 255;ﻨﺪ ﺑﺎﻟﻮﻫﻴّﺖ ﻫ= 5236;ﺖ ﻫﺰﺍﺭ ﺳﺎA= 245; ﺁﻳﻨﺪﻩ ﺧﻮﺩﺑﺮﺩﻧﺪ.(ﺷ&= #65198;ﺍﻳﻂ ﻟﺎﺯﻡ)ﺑﺮﺍﻯ ﭘ&= #65268;ﺸﺮﻓﺖ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺡ &= #65235;ﺮﺍﻭﺍﻥ ﺍﺳﺖ.ﮐﻪ ﺳﺎﻟﻚ = ﺩﺭﺩﻭﺭﻩ ﺳﻠﻮﻙ، ﺑﻬﺪﺍ= 5267;ﺖ ﭘﻴﺮ ﺍﻟﻬﻰ، ﺑ&#= 65166;ﻳﺪ ﺁﻧﻬﺎﺭﺍ ﺗﺄﻣ&#= 65268;ﻦ ﻧﻤﺎﻳﺪ.ﺗﺎ(ﺷﺮ&= #65217; ﮐﺎﻓﻰ)ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ،ﺍﺯ ﮐﺎ= 5197; ﺳﺎﻟﻚ ﺩﺭ(ﺣﺘّ&#= 65264; ﺃﻋﻠﻢ) ﺍﻟﻬﻰ ﺑ= ﮕﻔﺘﻪ ﻗﺮﺁﻥ ﺩﺳﺖ ﺑﺪ&= #65259;ﺪ. ﻭ ﻣﺸﻴّﺖ ﻭ ﺑﺪ&= #65165;ﻯ ﺍﻟﻬﻰ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺩﺳ= ;ﺖ ﺑﺪﻫﺪ. ﺑﺨﺼﻮﺹ ﺑﺮﺍﻯ &= #65207;ﻬﻮﺩ ﺷﺸﻢ ﻗﺎﺋﻢ،ﻭ &#= 65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺑﺮﺧﻰ،= 5193;ﺭ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ . ﻳﻚ ﺭﻭ= ;ﺡ ﻣﺪﺍﻡ ﺩﺭ ﺻﻔﺎ&= #65173; ﻭ ﮐﺮﺍﻣﺎﺕ،ﭼ= 5262;ﻥ ﻋﻘﻞ ﻭ ﻋﺸﻖ ﻭ ﺍ= ;ﺭﺍﺩﻩ ﻭ ﺻﺒﺮ،ﺧﻮﺩ ﺭ&#= 65165; ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻣﻴﺮﺳﺎﻧﺪ.ﻭﺍ&#= 65267;ﻦ ﻫﻤﺎﻧﻰ ﺁﻥ ﻣﺮ&= #65165;ﺗﺐ ﺭﺍ،ﺩﺭ ﮊﻧﺘﻴ= 5242; ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴ&= #65268;ﺎﺑﺪ. ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ،ﮔﻮﺋﻰ ﺍﻟﮕﻮﻫﺎﺋﻰ ﻫ&#= 65204;ﺘﻨﺪ،ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ᥷= 3;ﺭ ﭘﺎﮐﻰ ﺭﻭﺍﻧﻰ &= #65169;ﺂﻧﻬﺎ ﺭﺳﻴﺪ،ﺑﺸﻬﻮA= 193;ﺷﺎﻥ ﻣﻴﺮﺳﺪ. ﺷﻬﻮﺕ = ﺭﺍﻧﻰ ﻋﮑس ﺗﮑﺎﻣﻞ ﺭ&#= 65261;ﺣﻰ،ﺩﺭ ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ&#= 1548;ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﺎﻧﻊ ﭘﻴﺸﺮﻓ&#= 65174; ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑ&= #65198;ﺍﻯ ﺗﮑﺎﻣﻞ ﺍﺳﺖ ﻭ&= #65187;ﺘﻰ ﻋﺎﻣﻞ ﻋﻘﺐ ﺭﻭ&= #65263; ﻧﻮﻋﻰ ﻧﻴﺰ ﻫﺴ&= #65174;.ﺍﻟﺒﺘﻪ ﺻﻔﺎﺕ ﺩﻳﮕﺮ ﻣ&= #65256;ﻔﻰ،ﭼﻮﻥ ﺩﺭﻭﻍ ﮔﻔﺘﻦ ﻭ = ﺣﺮﺹ ﻣﺎﻝ ﻭ ﻣﺮﺩﻡ ﺁ= ﺯﺍﺭﻯ ﻭ ﺳﺮﻗﺖ ﻭ ﺳﺘﻤ= ﮑﺎﺭﻯ ﻭ ﻟﺸﮑﺮﻯ ﺍﺯ ﺻ= ﻔﺎﺕ ﻣﻨفی دﻳﮕﺮ ﻭA= 183;ﻮﺩ ﺩﺍﺭﻧﺪ. ﮐﻪ ﻫﺮ= ﭼﻪ ﺑﻴﺸﺘﺮ ﺩﺭﻏﻴ&#= 65198;ﺳﺎﻟﻚ ﺑﺎﺷﺪ، ﻋﻤﻖ ﻗ&#= 65260;ﻘﺮﺍﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺍﻭ&#= 65197;ﺍ ﺑﻴﺸﺘﺮ، ﻭﺑﻤ= 5204;ﺨﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻭﺣﺘ&#= 65264; ﻓﺴﺨﻬﺎﻯ ﮔﻴﺎ&#= 65259;ﻰ ﻣﻴﺒﺮﺩ.ﮐﻪ ﺑﻘ&= #65262;ﻝ ﻗﺮﺁﻥ،ﻣﺴﺦ ﻣ= 5268;ﻤﻮﻥ ﻭ ﺧﻮﻙ ﺑﻬﺘﺮﻳ&= #65254; ﺷﺎﻧس ﺁﻧﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ. ﺑﺨﺼﻮﺹ ﺍ= ﻳﻨﮑﻪ ﮔﻨﺎﻫﺎﻥ ﻗﻬﻘ&#= 65198;ﺍﺋﻰ، ﭼﻮﻥ ﺷﻬﻮﺕ ﺭﺍ&= #65255;ﻰ ﺍﺷﺒﺎﻉ ﻧﺎﭘﺬ&#= 65267;ﺮ ﻫﺴﺘﻨﺪ.ﮐﻪ= ; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺑﻬﺮﻩ &= #64404;ﻴﺮﻯ ﺷﻮﺩ.ﺗﺸﻨﮕﻰ ﺑ&= #65268;ﺸﺘﺮ ﺭﺍ ﺑﺎﻋث ﻣﻴﺸ&#= 65262;ﺩ، ﺗﺎﺟﺎﺋﻰ ﮐﻪ ﺩ&= #65267;ﮕﺮ ﺍﻣﮑﺎﻥ ﮔﻨﺎﻩ &= #64400;ﺎﺭﻯ ﻧﻴﺰ ﻧﺒﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍ&= #65267;ﻦ ﻧﺘﻴﺠﻪ ﺭﺍ ﻣﻴ&= #65192;ﻮﺍﻫﻴﻢ ﺑﮕﻴﺮﻡ، ﮐﻪ ﺷ&#= 65260;ﻮﺕ ﻋﻘﺪﻩ ﺍﻭﺩﻳﺐ &= #65251;ﺎﻧﻨﺪﻯ ﮐﻪ ﻓﺮﻭﻳﺪ ﻣﻴ&= #64405;ﻮﻳﺪ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻏ&= #65198;ﻳﺰﻫﺎﻯ ﻃﺒﻴﻌﻰ ﻣﻨﻔﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺑﺎﻳﺪ ﺳﺮﮐﻮﺏ &= #65207;ﻮﺩ.ﺍﮔﺮ ﺩﺭ ﻣﺴﻴﺮ ﺗﻌﺎ&= #65247;ﻰ ﺭﻭﺣﻰ ﺑﻮﺩ. ﺍﻣ= ﺎ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺳﻮﭘﺮ ﺍﮔﻮﻯ ﻓ&= #65198;ﻭﻳﺪ ﻭﺍﻗﻌﺎ ﻣﺨﺰﻥ &= #65165;ﻧﺒﺎﺷﺘﻪ ﺷﺪﻥ ﻣﻌﺎﻳﺐ ﻭ&= #65227;ﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺍ&= #65203;ﺖ.ﭼﻪ ﺍﺯ ﺗﻮﻟﺪ ﻗﺒﻠ&= #65264; ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑ= ﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﻮﺩﻩ، ﻭﭼﻪ ﺩﺭ ﺩﻭﺭﻩ = ﺑﺸﺮﻯ ﻓﻌﻠﻰ،ﺑﺎ ﺩﺍ= 5207;ﺘﻦ ﻋﻘﻞ ﻓﻌّﺎﻝ ﻣ&#= 65166;ﺩﻯ ﻭﭘُﺮ ﺳﺘﻤﮑﺎ= 5197;،ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺷﺨﺺ = ﺑﻔﮑﺮ ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65193;ﺭ </spa= n>ﺑﻴﺎﻳﺪ ﺷﺎʄ= 04;ﺮﺩﺍﻥ ﻓﺮﻭﻳﺪ ﻧﻴﺰ ﺍ&= #65199; ﻋﻘﺪﻩ ﻫﺎﻯ ﻣﻬ&= #65250; ﺩﻳﮕﺮﻯ ﮔﻔته = 575;ﻧﺪ.ﺍﻣﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264;،ﻏﺮﺍﻳﺰ ﻣﻨﻔﻰ ﺣﺬﻑ ﺷﺪ&= #65257;،ﻭ ﻏﺮﺍﻳﺰ ﺟﺪﻳﺪ&#= 65263; ﻣثبت ﻮﻣﻔﻴﺪ A= 255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #65175;ﺎ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ، ﭼﮕﻮﻧﻪ ﮐﺪﺍﻡ &= #65231;ﺮﺍﻳﺰ ﻣﺸﺒﺖ فوق ﺑﺸA= 198;ﻯ ﺭﺍ،ﺗﺒﺪﻳﻞ ﺑ= 5232;ﺮﺍﻳﺰ ﻭ ﺻﻔﺎﺕ ﮊﻧﺘﻴ&= #64401;ﻰ ﺟﺪﻳﺪﻯ ﻣﻔﻴﺪ</= span> </spa= n>ﻧﻮﻋﻰ ﺑﺎﻟʋ= 66;ﺗﺮ ﺑﻨﻤﺎﻳﺪ. ﻭﻣﺪ&= #65165;ﻡ ﺑﺎﻳﺪ ﺑﺎﻳﺪ ﺻ&= #65236;ﺎت اﻟﻬﻰ ﭘﻴﺪﺍ ﮐ&#= 65198;ﺩ. ﻭﺩﺭﻧﻮﻉ ﺑﻌﺪ&#= 65263; ﺗﺒﺪﻳﻞ ﺻﻔﺎﺕ &= #65165;ﻟﻬﻰ ﺗﺮ ﻣﻴﮕﺮﺩﻧﺪ&#= 1548;ﻭ ﺗﻘﺮﺏ ﺻﻔﺎﺗﻰ &= #65261; ﺗﺸﺒّﻪ ﺑﺎﺧﻠ= 5166;ﻕ ﺍﻟﻬﻰ ﺑﮕﻔﺘﻪ &= #65227;ﺮﻓﺎ ﺩﺳﺖ ﺑﺪﻫﺪ.ﻭ ﺗ= ﻘﺮّﺏ ﻳﺎﻓﺘﮕﺎﻥ ﺭﺍ &= #64400;ﺮﻭﺑﻴﺎﻥ ﺍﻟﻬﻰ ﻧﻤﺎﻳﺪ.&= #65261; ﺑﺎ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﺍﻧﺴﺎﻥ،ﻧﺴﻠA= 260;ﺎﻯ ﺟﺪﻳﺪ ﻣﺎﻧﻨﺪ &= #65191;ﻮﺩ ﺑﺎ ﺗﻮﻟﺪ ﺍﻃﻔ&= #65166;ﻟﻰ ﺑﺎ ﺍﺳﺘﻌﺪﺍﺩ&#= 65259;ﺎﻯ ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍﻫﻨﺪ = ﺑﻮﺩ.ﮐﻪ ﻧﻄﻔﻪ ﺁﻧﻬﺎ ﻣ&= #65256;ﺎﺳﺐ ﺍﺭﻭﺍﺡ ﻣﻨﺘﻈ&#= 65198; ﺗﻮﻟﺪ ﺑﻬﺘﺮﻯ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﻫﻤﻴﺸﻪ= ﺍﺯ ﮐﻮﺯﻩ ﻫﻤﺎﻥ ﺗ&= #65198;ﺍﻭﺩ ﮐﻪ ﺩﺭ ﺍﻭﺳﺖ.ﻭ= ﻧﻪ ﺍﺯ ﻟﺤﺎﻅ ﺟﺴﻤ&= #65264;،ﺑﻠﮑﻪ ﺍﺯ ﻟﺤﺎﻅ ﺫﻫﻨ&= #65264; ﺧﻮﺩﺁﮔﺎﻩ،ﻭ = 5197;ﻭﺍﻧﻰ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ &= #65175;ﺎ ﺷﺎﻳﺪ ﺁﻥ ﺍﻃﻔ&= #65166;ﻝ ﻧﻴﺰ ﺧﻮﺩﺭﺍ ﺑ&= #65252;ﺮﺍﺗﺐ ﺭﻭﺣﻰ ﻭﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺯﭘﺪﺭﺍﻥ ﺧﻮ&#= 65193; ﺑﺮﺳﺎﻧﻨﺪ.ﻭﺣ&#= 65198;ﮐﺖ ﺗﮑﺎﻣﻞ ﺟﺴﻤﻰ &= #65169;ﻤﺮﺍﺗب ﺎﻧﻮﺍﻉ ﺩﺭ ﺣﺮ&= #64400;ﺖ ﺟﻮﻫﺮﻯ ﻭﻣﻌﻨ&#= 65262;ﻯ ﺫﻫﻨﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﮐﻤ&= #65166;ﻝ،ﺑﺎﻳﺪ ﺑﺤﺮﮐﺖ ﻣﻴﻨﻮ&#= 65263; ﻭﻣﻌﺮﺍﺟﻬﺎﻯ &#= 65251;ﺮﺍﺗﺐ ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ ﺭﻓﺖ. ﻭ ﻣﺪﺍﻡ ﺑ= ;ﻤﻨﺒﻊ ﻭﺳﺮﭼﺸﻤﻪ ﺍﺻ&#= 65248;ﻰ ﻣﻌﻘﻮﻟﺎﺕﺍﻟ= 5260;ﻰﺭﺳﻴﺪ. ﻓﺮ= ﻭﻳﺪ ﻫﻤﻴﺸﻪ ﺑﺎ ﻣﺒ&= #65166;ﺭﺯﻩ ﻭﻣﺨﺎﻟﻔﺖ ﺁﺧ&#= 65262;ﻧﺪﻫﺎﻯ ﻣﺴﻴﺤی ﻮﻳﺎ ﻫ&#= 65198;ﺩﻳﻨﻰ ﻣﻴﮑﺮﺩ.ﻭ ﻣﺮﺩ&= #65249; ﻗﺸﺮﻯ ﺗﺎ= ;ﺑﻊ ﺁﺧﻮﻧﺪﻫﺎ ﺩﺷ&#= 65252;ﻨﻰ ﻭﻣﺨﺎﻟﻔﺖ ﺑﺎ &= #65235;ﺮﻭﻳﺪ ﻣﻴﮑﺮﺩﻧﺪ،ﮐA= 258; ﺍﮐﺘﺸﺎﻑ ﺟﺪﻳ&#= 65194; ﻋﻠﻤﻰ ﮐﺮﺩه ا= 5203;ﺖ.چه ﺮﺳﺪ ﺑﻤﺨﺎﻟﻔ&#= 1578; ﺒﺎ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻭﻫﺪف اﺻﻠﻰ ﻣ= 5204;ﻴﺢ ﻭﻣﺤﻤﺪ.ﻭ ﺟﺎﻟ&= #65170;ﺘﺮ ﺍﺳﺘﺎﺩﺍن ﺨﻮ= 5193; ﻓﺮﻭﻳﺪ،ﻭﻓﻠA= 166;ﺳﻔﻪ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍ&#= 65253; ﺍﺯ ﺩﺭﻣﺨﺎﻟﻔ&#= 65174; ﺑﺎ ﻓﺮﻭﻳﺪ ﺩﺭ&= #65153;ﻣﺪﻧﺪ. ﺯﻳﺮﺍ ﻓﺮﻭﻳﺪ &= #65197;ﺍﻩ ﺑﺮﺍﻯ ﺍثباﺕ A= 197;ﻭﺡ،ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﺯ ﮐﺮ&= #65193;ﻩ ﺑﻮﺩ.ﻭ ﻋﻠﻤﺎ ﺗ= ﻨﻬﺎ ﺑﺎﻣﺮﻭﺯ ﮐﺎﺭ &= #65193;ﺍﺭﻧﺪ.ﻭﻓﻠﺎ= 5203;ﻔﻪ ﻧﻴﺰ ﺑﺮﺣﺴﺐ ﺳ&= #65220;ﺢ ﻓﻌﻠﻰ ﺧﻮﺩ ﻧﻈ&= #65198;ﻳّﺎﺗﻰ ﺩﺍﺭﻧﺪ. ﻭ ﺁﻧﻬ= ﺎﺋﻰ ﻫﻢ ﮐﻪ ﻣﻮﺍﻓﻖ = ﺑﻮﺩﻧﺪ،ﺍﻧﺘA= 240;ﺎﺩﺍﺕ ﺷﺪﻳﺪﻯ ﺩﺍﺷﺘ&#= 65256;ﺪ.ﻣﺎﻧﻨﺪ ﭼﻨﺪ ﺷﺎﮔﺮﺩ ﻣ&= #65262;ﺍﻓﻖ ﺍﻭ ﮐﻪ ﺑﻌﺪﻫﺎ = ﻫﺮﻳﻚ ﺻﺎﺣﺐ ﻣﮑﺎﺗﺐ &= #65197;ﻭﺍﻥ ﺷﻨﺎﺳﻰ ﻭﻳﮋﻩ &= #65191;ﻮﺩ ﺷﺪﻧﺪ.ﻭلی ﺘﻔ= 5166;ﻭﺗﻬﺎ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻧﺒﻮﺩ، ﺑﻠﮑﻪ &#= 65193;ﺭ ﻋﻠﻞ ﺍﺻﻠﻰ ﻋﻘ&= #65194;ﻩ ﻫﺎ ﺑﻮﺩ.ﺯﻳﺮﺍ = ﻏﺮﺍﻳﺰ ﺭﺍ ﭼﻮﻥ ﻋﻘﺪﻩ = ﺍﻭﺩﻳﺐ ﻓﺮﻭﻳﺪ ﺭﺍ ﻏﺮ&= #65267;ﺰﻩ ﻭ ﻃﺒﻴﻌﻰ ﻣﻴﺪ&= #65165;ﻧﺴﺘﻨﺪ،ﮐﻪ ﻋﻘﺪﻩ ﻭ ﺍﺿﺎﻓ&= #65260;ﺎﻯ ﻓﺎﺳﺪ ﻧﻴﺴﺖ.ﻭ = ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻭﺗﻌﻠ&#= 65268;ﻢ ﻭ ﺗﺤﻘﻴﻖ ﻋﻠﻤ&= #65264; ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ،ﺩﺭ ﺩ= 5261;ﺭﻩ ﮐﻮﺩﮐﻰ ﻭﺟﻮﺍ&#= 65255;ﻰ ﻭﺟﻬﺎﻟﺘﻬﺎ ﻧ&#= 65240;ﺶ ﺑﻴﺸﺘﺮﻯ ﻗﺎﺋ&#= 65246; ﺑﻮﺩﻧﺪ. ﺷﺎﻳﺪ = ﺗﻌﻠﻴﻢ ﻭﺗﺮﺑﻴﺖ ﮐﻤﮑ&#= 65264; ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓ&#= 65174; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65219;ﻔﻞ ﻭﺟﻮﺍﻥ ﺑﺎﺷﺪ. = ﻭﻟﻰ ﺍﻳﻦ ﺗﺮﺑﻴﺘﻬ&#= 65166;ﻯ ﺑﺮﺣﺴﺐ ﻋﺮﻑ ﺟ&= #65166;ﺭﻯ ﻭ ﺳﻄﺢ ﻋﻠﻤﻰ ﺟ= ﺎﻣﻌﻪ،ﭘﺎﮐﺴA= 166;ﺯﻯ ﻋﻘﺪﻩ ﻫﺎ ﺭﺍ ﻧ= ﻤﻴﻨﻤﺎﻳﺪ.ﭘس ﺍﻓﺰﻭﺩﻥ ﺁﺏ ﺳ&= #65166;ﻟﻢ ﺑﺎﺳﺘﺨﺮ ﭘﺮ ﺍ&= #65199; ﻟﺠﻦ، ﻧﻤﻴﺘﻮ= 5165;ﻧﺪ ﻣﺤﻴﻂ ﺳﺎﻟﻤﻰ &= #65169;ﻮﺟﻮﺩ ﺁﻭﺭﺩ.ﻭﻳﺎ ﺣﺪ&= #1617; ﺃﻗﻞ ﺑﮑﻤﺎﻝ ﻧ&= #65260;ﺎﺋﻰ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯﺑﺎﻟﻘّﻮﻩ ﻧﻤﻴﺮﺳﺪ. ﮐﻪ ﻣ= ﻨﺠﺮ ﺑﺸﺎﻳﺴﺘﮕﻰ ﻧ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮی ﺒﻴ&#= 65166;ﺑﺪ.ﻭ ﺗﻨﻬﺎ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺩﺭﻭﻟﺎﻳﺘﻬﺎ= 5263; ﺍﻟﻬﻰ، ﺑﻮﺳﻴ= 5248;ﻪ ﻫﺪﺍﻳﺘﻬﺎﻯ ﻧ&#= 65224;ﺮﻯ ﻭ ﻋﻤﻠﻰ، ﻭﺍﺧ&#= 65248;ﺎﻕ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ.ﮐﻪ ﺭﻭﺍﻧﮑﺎﻭﺍﻥ &#= 65261;ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﻭﺍ&#= 65239;ﻌﻰ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺍﻧ= ﺴﺎﻧﻬﺎﻯ ﻧﻮﺭﻣﺎﻝ ﺭﺍ ﺑ&= #65166;ﻧﺴﺎﻧﻬﺎﻯ ﺍﻳﺪﺁﻝ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ.ﻭ ﻣﺪﺍﺭﻙ ﻓﺎﺭﻍ &= #65165;ﻟﺘﺤﺼﻴﻠﻰ ﻫﺮ ﻫﻔﺖ ﻣﺮﺣﻠ&= #65258; ﺳﻠﻮﻙ ﺍﻟﻬﻰ، &#= 65193;ﺭ ﻭﻟﺎﻳﺖ ﺁﺧﺮ ﺍ&= #65247;ﻬﻰ </spa= n>ﻣﺤﻤﺪﻯ، ﻫ᥷= 8;ﻳﻚ ﺍﺯ ﻫﻔﺖ ﺷﻬﻮﺩ = ﻣﻴﺒﺎﺷﺪ. ﺁﻧﮕﺎﻩ ﺑﻤﻮﺍ&#= 65199;ﺍﺕ ﻫﺮ ﺷﻬﻮﺩﻯ ﻋﻘ&= #65248;ﻬﺎﻯ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺍﺣ= ﻮﺍﻝ ﻭ ﺭﻓﺘﺎﺭﻫﺎ ﻭ&= #65197;ؤﻳﺎﻫﺎ ﻭ ﻋﻘﺎﻳﺪ ﻭﻗﺪ&= #65197;ﺕ ﺩﻭﺭﺍﻧﺪﻳﺸﻰ &#= 65165;ﻧﺴﺎﻥ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻧﻴﺎﻣﺪﻩ ﺑﺠﻬ&#= 65166;ﻥ ﺭﺍ ﺑﺎﻟﺎ ﻣﻴﺒ&= #65198;ﺩ. ﻓﺮﻭﻳﺪ ﻣﻴﮕﻮ&#= 65267;ﺪ، (ﭘس ﺯﺩﻥ) ﻏﺮﻳﺰ= ﻩ ﺟﻨﺴﻰ، ﺑﺎﻋث = 4344;ﻴﺪﺍﻳﺶ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺍﺳﺖ.ﺷﺎﻳﺪ ﺑﺮ&= #65165;ﻯ ﺯﻣﺎﻥ ﮐﻮﺗﺎﻫ&#= 65264; ﭼﻨﻴﻦ ﺁﺭﺍﻣش &#= 65198;ﺍ ﺩﺭﺍﻧﺴﺎﻥ ﻧﺮ&#= 65203;ﻴﺪﻩ ﺑﺴﮑس ﺑﮕﻴﺮﺩ. &= #65261;ﻟﻰ ﻫﻤﻴشه ﺴﮑس ﻔA= 198;ﺍﻫم ﻨﻴﺴﺖ ﺣﺘﻰ ﺩﺭ = ﺍﺯﺩﻭﺍﺝ ﻗﺎﻧﻮﻯ ﻭﺷﺮﻋ&#= 65264;،ﻭﺣﺘﻰ ﺑﻴﻦ ﻋﺎﺷﻖ ﺩﻟ&= #65170;ﺎﺧته ﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﺍ= ﺧﺘﻠﺎﻑ ﺩﻭ ﺍﻧﺴﺎﻥ ﺍﻣ&= #65198;ﻯ ﻃﺒﻴﻌﻰ ﻭﺣﺘﻤ&#= 65264; ﺍﺳﺖ.ﺑﺨﺼﻮﺹ ﺑ&= #65166; ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﻭ = ﻃﻮﻝ ﻋﻤﺮ،ﻭ ﺗﻐﻴﻴ= 5198; ﺷﺮﺍﻳﻂ ﺭﻓﺎﻫ&#= 65264; ﺯﻧﺪﮔﻰ، ﻭﻣﺤ= 5268;ﻂ ﺁﺭﺍﻡ ﮐﻪ ﺩﺭ ﺟ= ﻬﺎﻥ ﮐﻤﺘﺮ ﺩﻭﺍﻣﻰ &= #65169;ﺮﺍﻯ ﺁﺭﺍﻣﺶ ﻫﺴﺖ،= 705;ه ﺁﻏﺎﺯ ﻣﺤﺮﻭﻣ&#= 65268;ّﺘﻬﺎﻯ ﺟﻨﺴﻰ، ﮐﺎﺭ ﺭ&#= 65165; ﺑﻌﻘﺪﻩ ﻫﺎ ﻣﻴ&= #64401;ﺸﺎﻧﺪ. ﻭ ﻓﺮﻭﻳﺪ ﻣﻴﮕ&= #65262;ﻳﺪ،ﻭﻟﻰ ﻣﻴﺪﺍﻧﻢ ﮐﻪ ﺳ&= #64401;س ﻫﻢ ﺷﺮﺍﻳﻂ ﭘﺮ = ﺯﺣﻤﺖ ﻗﺒﻠﻰ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ،ﻭﻫﻢ ﺁثاﺭ ﻭﻧﺘﺎﻳA= 182; ﭘُﺮﺩﺭﺩﺳﺮ ﺑ= 5228;ﺪﻯ ﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﻫ= ﺮﺩﻭ ﺑﺎﻋث ﭘﻴﺪﺍﻳ= 5206; ﻋﻘﺪﻩ ﻫﺎ ﻭ ﮐﻤ= ﭙﻠﮑس ﻫﺎ ﻣﻴﮕﺮﺩﻧﺪ.&= #65199;ﻳﺮﺍ ﻣﺪﺍﻡ ﻋﻘﻞ ﮐﻤ&= #65176;ﺮ ﻣﻴﺸﻮﺩ ﻭﻧﻪ ﻗ&= #65262;ﻯﺗﺮ.ﺑﺨﺼﻮﺹ ﮐﻪ ﺩﺭ ﺳﮑس ﻣﺼ&= #65198;ﻑ ﺍﻧﺮﮊﻯ ﺑﺪﻥ ﻭ = ﻋﻨﺎﺻﺮ ﮐﻢ ﻳﺎﺏ فسفر A= 169;ﺪﻥ ﺩﺭ ﺗﺤﻘﻖ ﺳﮑس &= #1548;ﺑﺨﺼﻮﺹ ﺩﺭ ﻣﺮﺩﻫﺎ،ﺳ= 5198;ﻣﺎﻳﻪ ﻣﻐﺰﻯ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﮐﻢ ﻣﻴﮑﻨﺪ. ﺧﻮ= ﻧﻰ ﮐﻪ ﺑﺎﻳﺪ ﺗﻐﺬ&= #65267;ﻪ ﻣﻐﺰ ﮐﻨﺪ،ﺗﺎ &#= 65251;ﻐﺰ ﺁﻧﺘﻨﻰ ﺑﻬﺘﺮ &= #65169;ﺮﺍﻯ ﺩﺭﻳﺎﻗﺘﻬﺎی = 575;ﻟﻬﺎﻣﺎت اﻟﻬﻰ ﺑﺎﻧﺴﺎ= 606; ﺒﺎﺷﺪ ﺩﺭ ﻣﺼﺮ&= #1601; ﺴﮑس کمتر ﻣﻴ᥸= 8;ﻮﺩ.ﺑﺨﺼﻮص زﻣﺎن ﺒﻌﺪﻯ ﮐ= 5258; ﺍﻣﮑﺎﻥ ﺗﺮﻣﻴ&#= 65250; </spa= n>ﺧﺴﺎﺭﺕ ﻧﺒʋ= 66;ﺷﺪ،ﻫﻤﭽﻨﺎﻥ ﻣﻐﺰ ﺭﺍ ﻣﺤﺮﻭ&= #65249; ﻣﻴﮑﻨﻨﺪ. ﻭ ﺣﺘ= ﻰ ﺧﻮﺩ ﻣﻐﺰ ﻭ ﺫﻫ= ﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ &= #65251;ﺴﻤﻮﻡ ﻣﻴﮑﻨﺪ. ﺯﻳﺮﺍ = ﻫﻤﻴﺸﻪ ﺩﺭ ﺧﺎﻃﺮﻩ ﻟﺬ&= #65173; ﺳﮑس ﺍﺳﺖ.ﭘس ﺟ&#= 65166;ﻯ ﺗﻤﺮﮐﺰﻣﻐﺰﻯ &#= 65261; ﻋﻠﻤﻰ ﻧﻤﻰ ﮔﺬ&= #65165;ﺭﺩ،ﻭ ﻳﺎ ﺑﺴﻴﺎﺭ ﺿﻌ&= #65268;ف ﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﻣ= ﻐﺰ ﺩﺭ ﺣﺪّ ﺃﮐثر = 5175;ﻐﺬﻳﻪ، ﺑﺎ ﻣﻮﺍﺩ ﻗﻨﺪ&= #65263; ﺑﺮﺍﻯ ﺳﻮﺧﺘﻦ &= #65261; ﺍﻭﮐﺴﻴﮋﻥ،ﻭ = 5227;ﻨﺎﺻﺮ ﮐﻢ ﻳﺎﺏ ﭼﻮﻥ ﻓ= ﺴﻔﺮ،ﻣﻴﺘﻮﺍA= 255;ﺪ ﺣﺪّ ﺃﮐثر ﺑﻬA= 198;ﻩ ﻣﻐﺰ ﺭﺍ ﺑﺪﻫﺪ.= ﭼﻪ ﺩﺭ ﮐﻤﻴّﺖ ﺯﻣ&#= 65166;ﻥ ﻭ ﻃﻮﻟﺎﻧﻰ ﺗﺮ&= #1548;ﻭﭼﻪ ﺩﺭ ﮐﻴﻔﻴّﺖ ﻭ&#= 65165;ﻋﻤﺎﻕ ﺣﮑﻤﺘﻬﺎ ﻭﻣﻌ&#= 65256;ﻮﻳّﺎﺕ.ﭼﻪ ﺭﺳﺪ ﺑﻤﺮﺍﺗﺐ &= #65251;ﻴﻨﻮﻯ ﻭ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬ= ﻰ، ﮐﻪ ﺑﺎﻋث ﺩﮔﺮ&#= 64404;ﻮﻧﻰ ﻣﺎﻫﻴّﺖ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65207;ﻮﺩ ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ.ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑ&= #65256;ﺴﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑ&= #65198;ﺍﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺍ&= #65203;ﺖ ﺗﺎ ﺑﺎ ﺗﻮﻟﺪﺍ&= #65173; ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺑﻴ&= #65208;ﺘﺮﻯ ﺩﻧﺒﺎﻝ ﻧﻤﺎﻳ&#= 65194; ﺗﺎ ﻓﺮﻣﺎﻥ ﺍﺯ&= #65247;ﻰ ﺍﺑﺪﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺩﺭ ﮐُﻦ ﻓﻴﮑﻮ&#= 65253; ﺭﺍ ﺗﺤﻘﻖ ﺑﺪﻫ&= #65194;. ﮐﻪ ﻫﻤﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﺣﺘﻤﺎ ﻧﻴﺰ ﺍﻧ&= #65184;ﺎﻡ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ&#= 1548; ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﺗ&= #64401;ﺮﺍﺭ ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﺑﺸﺮﻯ ﻭ ﺗﺤﺖ ﺑ= ﺸﺮﻯ ﺩﺭ ﺟﻬﺎﻥباشž= 3; ﻧﻪ ﻓﻘﻂ ﺧﻮﺩ ﺍﻧﺴ&= #65166;ﻥ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻭ&= #65223;ﻴﻔﻪ ﭘﻴﺪﺍ ﺷﺪﻩ، ﮐ&#= 65258; ﺣﺘﻰ ﺗﻤﺎﻡ ﻫﺴ&= #65176;ﻰ، ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻫ&= #65194;ﻑ ﺍﻟﻬﻰ ﺑﻮﺟﻮﺩ &= #65153;ﻣﺪه اﺳﺖ.ﺯﻳﺮﺍ ﺩﺭ&#= 65259;ﺴﺘﻰ ﻫﺮ ﭼﻴﺰی اﺯ ﻣ&#= 65262;ﺟﻮﺩﺍت هستی ﺃﺗﻤﻰ ﻭʋ= 75;ﺤت ﺃﺗﻤﻰ ﻭﻓﻮﻕ ﺃ&= #65175;ﻤﻰ ﺗﺎ ﮔﻴﺎﻩ ﻭﺣﻴ&= #65262;ﺍﻥ ﻭﺍﻧﺴﺎﻥ ﻭﺍﻧ&#= 65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻰ = ﭘﺎﻳﺎﻥ ﻫﻤﮕﻰ ﺩﺍﺭﺍﻯ &= #65197;ﻭﺡ ﻫﺴﺘﻨﺪ،ﻭ ﺻﻮ= 5197;ﺕ ﻧﻮﻋﻰ ﺁﻧﻬﺎ ﺍ&= #65255;ﺘﺰﺍﻉ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ.ﻭ ﻫﻴﻮﻟﺎﻫﺎﻯ ﺗ&#= 65254; ﻣﻮﺟﻮﺩﺍﺕ، ﺧ= 5262;ﺩ ﻣﻮﺟﻮﺩﺍﺗﻰ ﺑ&#= 65166; ﺭﻭﺡ ﻭﺩﺭ ﺣﺎﻝ = ﺗﮑﺎﻣﻞ خود ﻫﺴﺘﻨﺪ.ﻭ = 5165;ﻟّﺎ ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﺍ&= #65199; ﻣﻠﻴﺎﺭﺩﻫﺎ ﻭ&#= 65165;ﺣﺪﺯﻧﺪﻩ ﺳﻠّﻮﻟﻰ ﻭ ﻣﻮ&#= 65247;ﮑﻮﻟﻰ ﻭ ﺃﺗﻤﻰ ﻭ ﺗﺤﺖ= ﺃﺗﻤﻰ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﮐﻪ ﻫﺮﻳﻚ ﻣﺴﺘﻘّ= 604; ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎ&#= 65245; ﻣﻴﮑﻨﻨﺪ ﻭ ﺑﻘ&= #65262;ﻝ ﻋﺎﺭﻓﻰ، ﺷﺎﻳ= 5194; ﺭﻭﺯﻯ ﺟﻬﻨّﻢ &#= 65267;ﺎ ﻫﻤﺎﻥ ﺟﻬﺎﻧﻮ&#= 65249; ﺟﻬﺎﻥ، ﺧﺎﻟﻰ &#= 65165;ﺯ ﻣﻮﺟﻮﺩﺍﺕ ﮔﺮ&#= 65193;ﺩ.ﺯﻳﺮﺍ ﻫﻤﻪ به ﺧﺪﺍ ﺭ&#= 65203;ﻴﺪه اﻧﺪ،ﻭﭼﻴﺰﻯ A= 169;ﻨﺎﻡ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻭ = ﻏﻴﺮﻣﺎﺩﻯ ﺩﺭﺁﻥ ﻧﻤﻰ ﻣﺎ&= #65255;ﺪ.ﮔﺮﭼﻪ ﺧﺪﺍﻭﻧﺪ ﻫﺮﮔ&#= 65200; ﭘﺎﻳﺎﻧﻰ ﺩﺭ ﮐ&= #65166;ﺭﺁﻓﺮﻳﻨﺸﻬA= 166;ﻯﺟﺪﻳﺪﻧﺪﺍﺭ= ;ﺩ. ﺑﺎ= ﺯ ﻓﺮﻭﻳﺪ ﺍﺧﺘﻠ&#= 65166;ﻟﺎﺕ ﺭﻭﺍﻥ ﻭ ﺑﻴﻤﺎ&= #65197;ﻳﻬﺎﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﺍ،ﺍﺯ ﻣﻨﺸﺄ ﮐﻮﺩﮐﻰ &= #65251;ﻴﺪﺍﻧﺪ.ﻳﻌﻨ= 5264; ﺍﮔﺮﺍﻧﺴﺎﻥ ﺑ&#= 65166; ﻋﻘﻞ ﭘﻨﺠﺎﻩ ﺳ&= #65166;ﻟﮕﻰ ﺑﺪﻧﻴﺎ ﻣﻰ ﺁﻣ&= #65194;،ﺍﻳﻦ ﻫﻤﻪ ﻣﺸﮑﻠ= ;ﺎﺕ را ﻧمیدﺍﺷﺖ. ʌ= 61;ﻧﺎﺗﻮﺍﻧﻰ ﮐﻮﺩﻙ ﺩﺭﺗﻦ ﻭ&= #65195;ﻫﻦ، ﺑﺎﻋث ﭘﻴﺪﺍﻳ= 5206; ﻋﻘﺪﻩ ﻫﺎﻯ ﺟﺪ&= #65267;ﺪ ﻧﻤﻴﺸﺪ.ﻭﻟﻰ ﻣ&= #65260;ﻤﺘﺮ ﺍﻳﻨﮑﻪ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭﺟﺴﻤﻰ &= #65165;ﻧﺴﺎﻥ،ﺍﻣﺮʌ= 63; ﺍﺗﻔﺎﻗﻰ ﻭ ﺗﺼ&= #65166;ﺩﻓﻰ ﻧﻴﺴﺘﻨﺪ،ﮐﻪ = 5193;ﺍﺭﺍﻯ ﻋﻘﺪﻩ ﻭﻣﻌﺎﻳ&#= 65168; ﻭ ﻧﻮﺍﻗﺺ ﻗﺒﻠ&= #65264; ﺑﺎﺷﺪ.ﻭﻳﺎ ﺑﺮ&= #65191;ﻰ ﻧﻘﺺﮐﺮﺍﻣﺎﺕ &#= 65169;ﻴﺸﺘﺮﻯ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻧﻪ = ﺩﺭ ﻋﺪﺍﻟﺖ ﺍﻟﻬﻰ &= #65165;ﺳﺖ،ﻭ ﻧﻪ ﻋﻤﻠﺎ ﺑﺮﺍ&= #65263; </spa= n>ﻃﺒﻴﻌﺖ ﺯﻧʋ= 94;ﻩ.ﻭ ﻧﻤﻰ ﺗﻮﺍﻥ ﭘﺬ&= #65267;ﺮﻓﺖ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺗﻮﻟﺪﺍﺕ ﻗﺒﻞ &= #65165;ﺯ ﺗﻮﻟﺪ ﻓﻌﻠﻰ،= 4344;ﻴﺸﺮﻓﺘﻬﺎﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ&#= 65193;ﺍﺷته ﻮﺑﺎ ﺳﻠﻮﻙ ﺑﺎ = ﻭﻟﺎﻳﺘﻬﺎی اﻭﻟﻰ ﺍﻟﻌﺰﻣ= 5260;ﺎ ﺩﺍﺷﺘﻪ. ﻭﻳﺎﺑ&= #65240;ﻮل ﺎﻓﻠﺎﻃﻮﻥ، انسان ﺩﺭ ﺗﻌ᥼= 8;ﻴﻤﺎﺕ ﻭ ﺗﺮﺑﻴﺘﻬﺎﻯ &= #65193;ﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺩﺍﺷﺘﻪ ﮐﻪ ﺍﻣ&= #65198;ﻭﺯ ﺩﺭ ﺟﻬﺎﻥ ﺩﺍﺭ&= #65165;ﻯ ﺍﺳﺘﻌﺪﺍﺩ ﻫﺎ&#= 65163;ﻰ ﻫﺴﺖ،ﮐﻪ ﻣﻰ ﻓ&#= 65260;ﻤﺪ.ﻭﻟﻰ ﻃﺒﻴﻌﻰ ﺍﺳﺖ،= 4400;ﻪ ﻫﺮﻣﻮﺟﻮﺩ ﻫﺮ&#= 64380;ﻪ ﭘﻴﺸﺮﻓﺘﻪ ﺑﻮ&#= 65193;ﻩ،ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮔﺮﺩﻳﺪﻩ،ﺩﺍA= 197;ﺍﻯ ﻧﻮﺍﻗﺺ ﺩﺭ ﺷﺮ&= #65165;ﻳﻂ ﻟﺎﺯﻡ،ﺑﺮﺍﻯ = 5175;ﻌﺎﻟﻰ ﺩﺭ ﻓﺼﻮﻝ ﺑﺎﻟ&= #65166;ﺗﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65174;.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺟﺰ &= #65191;ﺪﺍﻭﻧﺪ، ﻫﻴﭻ ﻣﻮﺟﻮﺩﻯ &= #65255;ﻴﺴﺖ،ﮐﻪ ﻣﻄﻠﻖ ﺷﺮﺍﻳﻂ &= #65261; ﻋﻮﺍﻣﻞ ﮐﻤﺎﻝ &= #65197;ﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #64344;س ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺑﺨﺼﻮﺹ ﻧﺮﺩﺑ&#= 65166;ﻥ ﺣﻴﺎﺗﻰ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﺑﺮﺍﻯ = 5197;ﻓﻊ ﺗﺪﺭﻳﺠﻰ ﺍﻳﻦ &= #64400;ﻤﺒﻮﺩﻫﺎ، ﻭ ﺟﺒﺮﺍﻥ ﺧﻄﺎ&= #65259;ﺎ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ&#= 1548;ﺑﺎ ﺍﺻﻠﺎﺡ ﺧﻮﻳﺸ&#= 65176;ﻦ،ﻭ ﮐﺴﺐ ﻗﺪﺭﺗﻬﺎ&#= 65263; ﺟﺪﻳﺪ،ﺑﺮﺍﻯ = 5197;ﻓﺘﻦ ﺑﻔﺼﻞ ﻧﻮﻋﻰ ﺑ&= #65166;ﻟﺎﺗﺮ،ﻭ ﻳﺎ ﺑﻨﻮﻉ ﺑﺎﻟ&= #65166;ﺗﺮ ﻓﻮق ﺒﺸﺮﻯ ﺍﺳ&#= 65174;. که عقل ﻧﻮﻉ ﺑʌ= 08;ﺮﻯ ﻳﻚ ﻫﺰﺍﺭﻡ ﻋﻘ&= #65246; ﻧﻮﻉ ﻓﻮق ﺒﺸﺮ&#= 65263; ﻧﻴﺴﺖ.ﻟﺬﺍ ﺣﻮ&= #65165;ﺩث ﻭﺭﺧﺪﺍﺩﻫﺎﻯ &#= 65203;ﺎﺯﻧﺪﻩ ﻋُﻘﺪﻩ ﻫﺎ ﺩﺭ &= #65165;ﻃﻔﺎﻝ،ﻣﺰﻳʋ= 94; ﺑﺮ ﻋﻠّﺖ ﺍﺳﺖ.&= #65261; </spa= n>ﻳﺎ ﺟﻮﺍﻥ ﺑA= 228;ﻘﻞ ﺷﺎﻳﺴته اﻯ ﻧA= 198;ﺳﺪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65236;ﻬﻤﺪ،ﮐﻪ ﻋﻴﺐ ﻭﮐﻤﺒﻮﺩ&#= 65263; ﺩﺍﺭﺩ ﻭ ﻟﺬﺍ ﻓ= ﻘﻂ ﺍﺿﺎﻓﻪ ﻋﻘﺪﻩ &= #65193;ﺭ ﺭﻭﺍﻥ ﻣﻴﮑﻨﺪ.&= #65261;ﺣﺘﻰ ﺷﺪﺕ ﻭ ﮐثرﺕ ﺍ&#= 65267;ﻦ ﻋﻘﺪﻩ ﻫﺎ ﭼﺸﻢ = ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﻰ = ﺑﻨﺪﺩ،ﮐﻪ ﻧﺘﻮﺍﻧﺪ ﺑﻔﻬ&#= 65252;ﺪ ﮐﻪ ﻋﻴﺒﻰ ﺩﺍﺭ&= #65193;.ﻭ ﻳﺎ ﭼﻮﻥ ﻣﺘﮑﺒ&= #1617;ﺮﺍﻥ ﺗﺼﻮﺭ ﻣﻴﮑﻨﺪ&#= 1548; ﮐﻪ ﺩﺭ ﺑﻬﺘﺮﻳ&= #65254; ﺷﺮﺍﻳﻂ ﻫﺴﺘﻨ&#= 65194;،ﮐﻪ ﻧﻴﺎﺯﻯ ﻫﻢ ﺑﻤ&= #65228;ﻠﻢ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻧﺪﺍﺭﻧﺪ. ﺍﺭﺗ&= #65170;ﺎﻁ ﻃﻔﻮﻟﻴّﺖ ﺑﺎ &#= 65203;ﮑس ﺩﺭﺳﺖ ﻧﻴﺴﺖ.ﺯ&= #65267;ﺮﺍ ﺳﮑس ﻟﺬﺕ ﺍﺭﺍ&#= 65193;ﻯ،ﻭ ﺍﺯ ﭘﻴﺶ ﻃﺮﺡ ﺁ= ﻥ ﺩﺭ ﻓﮑﺮ ﺍﻧﺠﺎ&= #65249; ﮔﺮﻓﺘﻪ، ﻭﻟﻰ &#= 65219;ﻔﻞ ﻫﺮﮐﺎﺭﻯ ﻣﻴﮑ&#= 65256;ﺪ ﺭﺑﻄﻰ ﺑﺴﮑس ﻧ&#= 65194;ﺍﺭﺩ.ﮐﻪ ﻣثلا ﻣﮑﻴﺪﻥ A= 165;ﻧﮕﺸﺖ ﺭﺍ ﺷﺒﻴﻪ ﻋﻤﻞ = ﺳﮑس ﺑﺪﺍﻧﻴﻢ،ﻭ ﻳ= 5166; ﻋﻘﺪﻩ ﺍﻭﺩﻳﺐ &= #65251;ﻮﺭﺩ ﺗﻮﺟّﻪ ﻓﺮﻭﻳ= 5194;،ﺭﺳﻴﺪﻩ ﺍﺯ ﻓﻠﺎﺳﻔﻪ ﻳ&= #65262;ﻧﺎﻧﻰ ﻗﺒﻠﻰ ﻣﻄﺮﺡ ﻧ&= #65268;ﺴﺖ.ﮐﻪ ﻃﻔﻞ ﺑﺨﻮﺍﻫﺪ &= #65169;ﺮﺣﻢ ﻣﺎﺩﺭ ﺧﻮﺩ ﺑﺎ&= #65199; ﮔﺮﺩﺩ ﻭ ﻳﺎ ﺑﺎ= ﻣﺎﺩﺭ ﺧﻮﺩ ﺯﻧﺎ ﮐﻨﺪ&= #1548;ﭼﻮن ﺪﺭ ﺩﻭﺭﻩ ﺟﻨﻴ&= #65256;ﻰ ﭼﻨﺎﻥ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ . ﻓﺮﻭﻳﺪ ﺟﺎﻳﮕ= ﺎﻩ ﻋﻘﺪﻩ ﻫﺎ ﺭﺍ ﺩ= ﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﻴﺪﺍﻧﺪ،ﮐﻪ ﻫﻤﺎﻥ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﻣﺴﻠّﻂ ﺑﺮ ﮊﻧ&#= 65176;ﻴﻚ ﺟﺴﻤﺎﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺳﺖ.ﻭﻟﻰ ﺑﺎﺯ = ﺧﻮﺩ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ، ﺷﺎﻳﺴﺘﮕﻰ ﺍﺭ&#= 65165;ﺩﻩ ﻭﺍﻟﻮﻫﻴّﺖ ﺑ= 5198;ﺍﻯ ﺫﻫﻦ ﻭﺗﻦ ﻧﺪﺍ&= #65197;ﺩ. ﭼﻮﻥ ﺧﻮﺩ ﻣﻌﺎ&= #65267;ﺐ ﻭ ﻧﻮﺍﻗﺺ ﻭﺧﻄ&= #65166;ﻫﺎ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ &= #65227;ﻘﻴﺪﺗﻰ ﺧﻮﺩﺭﺍ ﺩﺭﺭﻭ&#= 65165;ﻥ ﺩﺍﺭﺩ.ﻣﮕﺮ ﺩﺭ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ،ﮐﻪ ﻧﺎ= 5191;ﻮﺩﺁﮔﺎﻩ ﺧﻮﺩﺭﺍ ﭘﺎﮐﺴ&#= 65166;ﺯﻯ ﻭﺗﺰﮐﻴﻪ ﻭ ﺗﺨ&= #65248;ﻴﻪ ﺍﺯ ﺧﻮﺏ ﻭ ﺑﺪ ﺻ= ;ﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ، ﻭﺣ= 5176;ﻰ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺷﺎﻳﺴﺘ&#= 65258; ﺗﺮ ﻣﻴﮑﻨﺪ.ﺗﺎ = ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﻳﺎ ﺟﺎﻧ&= #65166;ﻥ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﺑ&= #65198;ﺳﺪ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﻫ&#= 65252;ﻴﻦ ﺭﻭﺡ ﺍﻟﻬﻰ،ﺑ= 615;ﻌﺪ ﭼﻬﺎﺭﻡ ﻭﺟﻮﺩ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ .ﮐﻪ ﺷﺎﻳﺴ= ﺘﻪ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻣﻴﺸﻮﺩ. ﻫﻨﻮﺯ = ﺩﻩ ﺑﺮﺍﺑﺮ ﺁﻧﭽﻪ &= #65239;ﺒﻠﺎ ﺗﺰﮐﻴﻪ ﻣﻌﺎﻳ&#= 65168; ﺩﺭ ﭘﺎﮐﺴﺎﺯی &#= 65198;ﻭﺍن ﺼﻮﺭت گرﻓته ا= ;ﺳﺖ،ﻣﻌﺎﻳب ﺪﻳﮕﺮی ﺪﺭ ﺭﻭ&#= 65165;ن ﺪﺍﺭﺩ.ﻭﭼﻮﻥ ﺑ&= #65256;ﻮع ﻔﻮﻕ ﺑﺸﺮﻯ ﻓﺮ&= #65207;ﺘﻪ ﮔﻮﻧﻪ ﻧﻴﺰ ﺑﺮ&= #65203;ﺪ،ﺑﺎﺭ ﺳﻨﮕﻴﻦ ﺍﺯ ﺩﻭ&= #65197;ﻩ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;.ﮐﻪ ﺷﺎﻳﺪ ﺩﻭﺭﻩ ﻃ&= #65236;ﻮﻟﻴّﺖ ﺩﻭﺭﻩ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ،ﺑﺎﺯ ﻣﻌﺎﻳﺒﻰ ﺟﺪﻳ&#= 65194;ی ﺒﺴﺎﺯﺩ.ﮔﺮﭼﻪ &= #65259;ﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.ﮐﻪ ﺭﻭﺯ ﺳﻮﻡ ﺗﻮﻟ&= #65194; ﻣﻴﺘﻮﺍﻧﻨﺪ ﺻ&#= 65188;ﺒﺖ ﮐﻨﻨﺪ.ﻳﻌﻨﻰ ﻇ&= #65198;ﻑ ﺳﻪ ﺭﻭﺯ ﺁﻣﻮﺯ&= #65205; ﺯﺑﺎﻥ ﻭ ﺗﻔﺎﻫ&= #65250; ﺑﺎ ﻭﺍﻟﺪﻳﻦ ﻭ = ﺍﻃﺮﺍﻓﻴﺎﻥ ﺭﺍ ﻣﻰ ﺁﻣﻮﺯﺩ.= ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﮔﺎﻫﻰ ﺩﺭ ﺩﻭ ﺳﺎﻟﮕﻰ = ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﺩﺭ ﻫﺮ = ﺣﺎﻝ </spa= n>ﺩﺭ ﺗﻮﻟﺪ ﻓA= 262;ﻕ ﺑﺸﺮﻯ،ﺑﺎﺯﺗA= 200;کیه هائی ﻟﺎﺯﻡ ﺍʌ= 03;ﺖ.ﮐﻪ ﺑﻌﺪﺍ ﺑﺘﻮﺍﻧ&#= 65194; ﮐﺴﺐ ﺻﻔﺎﺕ ﺍﻟ&= #65260;ﻰ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ&#= 65197;ﺍ ﺑﻴﺎﺑﺪ.ﮐﻪ ﺑﺎ = ﻣﺮﺍﺗﺐ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﮐﻪ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ&#= 1548;ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺁﻏﺎﺯ ﻣﻴﻨﻤﺎﻳﺪ،ﺑA= 256;ﻮﺭ ﺭیّ ﺮﺣﻤﺎﻥ ﻭ &#= 65227;ﺮﺵ ﺭبّ ﺒﺮﺗﺮ ﺍﺯ= 5197;ﺣﻤﺎﻥ ﺩﺭﻣﻘﺎﻡ ﺭﻭﺣ&#= 65264; ﻭﻋﻘﻠﻰ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﻭﻣﻘﺎﻣﻰ ﺑﺮﺳ</= span>ﺪ.ﻭﺷﺎﻳﺴﺘʌ= 58; ﺭﺟﻌت ﺒﺠﻬﺎﻥ ﺩﺭﺗﻮ&#= 65247;ﺪ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻓﻮق ﺒﺸﺮﻯ &= #65169;ﺸﻮﺩ.ﺩﺍﺳﺘﺎ= 5255;ﻰ ﮐﻪ ﺗﺎ ﺃﺑﺪ ﺍﺩ= ﺍﻣﻪ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺧ&= #65194;ﺍﻭﻧﺪ ﻣﺤﺪﻭﺩ ﺑﻬﺮ ﺩ&= #65165;ﺩﻫﺎﻯ ﻧﻴﺴﺖ.ﭼﻪ ﺩﺭ ﮐ= ﻤﻴّﺖ ﻭﭼﻪ ﺩﺭ ﮐﻴﻔﻴ&= #1617;ﺖ.ﻭ ﭼﻪ ﺩﺭ ﺍﻋﻤﺎﻕ = ﺗﻔﺎﻭﺗﻬﺎﻯ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ. = ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻏﺮﺍﻳ&= #65200; ﻭ ﺳﭙس ﻋﻘﺪﻩ ﻫ&= #65166;، ﺑﺎﻋث ﺍﺧﺘﻠﺎ= 5247;ﺎﺕ ﺭﻭﺍﻧﻰ ﻭ ﻋﻘﺐ = ﻣﺎﻧﺪﮔﻰ ﺗﮑﺎﻣل ﺸﺪﻩ،A= 261; </spa= n>ﻣﺪﺍﻡ ﺳﻨﮕʌ= 68;ﻦ ﺗﺮ ﻭﺑﻴﺸﺘﺮ ﻣ&= #65268;ﮕﺮﺩﺩ.ﺍﺯ ﺟﻬﺎﻟﺖ ﻭ ﺧﻮﺩ&= #65203;ﺮﻯ ﻭ ﺑﻰ ﺗﺮﺑﻴﺘﻰ = ﻭ ﻋﺪﻡ ﺳﻠﻮﻙ ﺩﺭ = ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ ﺍﺩﺍمه = 5252;ﻴﻴﺎﺑﺪ.ﻭ ﻣﺪﺍﻡ ﺳﺮﻋﺖ ﻗ&= #65260;ﻘﺮﺍی ﻨﺴخ ﻮﻣﺴﺦ ﺁﻧ&#= 65260;ﺎ ﺍﺯ ﻫم اﮐﻨﻮﻥ &#= 65203;ﺮﻳﻌﺘﺮﻣﻴﺸʌ= 62;ﺩ.ﺍﻣﺎ ﺑﺎ ﭘﻴﻤﺎﻥ ﺳﻠ&= #65262;ﮐﻰ ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264;،ﻣﻨﺎﺳﺐ ﺍﻧﺴﺎﻥ ﻃﺎﻟﺐ &= #65247;ﻘﺎﻯ ﺍﻟﻬﻰ،ﺩﺭ ﻧﻮ= 5197; ﺭﺏّ ﻗﺎﺋﻢ ﺭﻭ&#= 65185; ﺍﻟﻘﺪس، ﭘﺎﮐA= 204;ﺎﺯﻯ ﻳﺎ ﮐﻨﺘﺮﻝ ﻭ ﺗ= ﺤﻘﻴﺮ ﺳﮑس ﻭﻣﺎﻫﻴّA= 174; ﺫﺍﺗﻰ ﺭﻭﺍﻥ ﺻ&= #65262;ﺭﺕ ﻣﻴﮕﻴﺮﺩ.ﻭ ﺳﺮ&= #65227;ﺖ ﺗﻌﺎﻟﻰ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺍﻥ ﭼﻨﺎﻥ ﺑ&= #65166;ﻟﺎ ﻣﻴﺮﻭﺩ،ﮐﻪ ﺍ= 5211;ﻄﻠﺎﺣﺎ ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺭﻩ= ﺻﺪ ﺳﺎﻟﻪ ﻣﻴﺮﻭﻧ&#= 65194;.ﻭ ﻫﺮ ﺻﺪ ﺳﺎﻝ ﻳﻚ= ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253;،ﻭ ﻓﺮﺍﻭﺍﻥ ﻣﺸﮑ&#= 65248;ﺎﺕ ﻭ ﺭﻧﺠﻬﺎﻯ ﺁﻥ = ﻣﻴﺒﺎﺷﺪ.ﻟﺬﺕ ﺳﮑس ﻭ ﺷﮑﻢ،ﻭ &#= 65169;ﻰ ﺧﺒﺮﻯ ﻗﺎﺑﻞ ﻗ&= #65268;ﺎس ﺑﺎ ﺭﻧﺠﻬﺎﻯ ﺍ&= #65255;ﺴﺎﻥ ﺩﺭ ﺟﻬﻨّﻢ ﺟﻬ&#= 65166;ﻥ،ﺩﺭ ﻣﺸﮑﻠﺎﺕ ﺁﻥ ﻧ&= #65268;ﺴﺖ.ﮐﻪ ﻫﻤﺎﻥ ﺟﻨﮕﻞ ﺗ&= #65262;ﺣّﺶ ﻣﻮﺟﻮﺩﺍﺕ ﺩﺭ&#= 65255;ﺪﻩ ﻳﮑﺪﻳﮕﺮ ﺍﺳﺖ.&= #65231;ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺭﻭﺡ &= #65165;ﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ،ﮐﻪ = 5169;ﺨﻮﺍﻫﻨﺪ ﺍﺯ ﭘﺎﮐﻰ ﻳﺎ ﻋ= ﻘﺪﻩ ﺩﺍﺭ ﺑﻮﺩﻥ ﺁﻥ = ﺑﮕﻮﺋﻴﻢ.ﻭﻟﻰ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻧﺴﺎﻥ، ﻃﺒﻴ= 5228;ﺘﺎ ﺳﺮﺷﺎﺭ ﺍﺯ ﻋﻘ&= #65194;ﻩ ﻫﺎ ﻭﻣﻌﺎﻳﺐ ﻫ&= #65204;ﺘﻨﺪ. ﻫﺮﭼﻪ ﺟﺎﻫﻠﺘ&#= 65198; ﺧﻮﺩﺭﺍ ﺑﺎﺯﻋ&#= 65166;ﻟﻤﺘﺮ ﻣﻴﺪﺍﻧﺪ ﻭﻫﺮ&#= 64380;ﻪ ﺿﻌﻴﻒ ﺗﺮ ﺧﻮﺩ&= #65197;ﺍ ﺗﻮﺍﻧﺎ ﺗﺮ ﻣﻴﭙﻨﺪﺍ&= #65197;ﺩ.ﻭ ﻫﺮﭼﻪ ﺣﻘﻴﺮ ﺗ&= #65198;،ﺧﻮﺩ ﺭﺍ ﮐﺒﻴﺮ ﻭ ﺑﺰ= ﺭﮔﺘﺮ ﻣﻴﮕﻤﺎﺭﺩﭘس = 5175;ﮑﺒّﺮ ﺩﺍﺭﺩ. ﺑﻴ= ﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻋﻤﻠﺎ &= #65255;ﺎﺑﺴﺎﻣﺎﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭ ﺑﻬﻢ ﺧﻮﺭﺩﻥ ﺭ&= #65165;ﺑﻄﻪ ﺍﻋﻀﺎﻯ ﺑﺪﻥ ﺑ&= #65166; ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ ﺍ= ﺳﺖ.ﮔﻮﺋﻰ ﺩﻭﺭﺗﺮ ﺷﺪﻥ ﺍ&= #65199; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ ﺑﺮﺗﺮ ﻣﻨﺘﻈﺮ &= #65165;ﻭ ﺍﺳﺖ.ﺑﻌﺪ ﺍﺯ ﻓ= ﺮﻭﻳﺪ ﺷﺎﮔﺮﺩﺍﻥ ﻣﺒ&#= 65176;ﮑﺮ ﺍﻭ،ﺭﺍﻩ ﺣﻠﻬ= 5166;ﺋﻰ ﺑﺮﺍﻯ ﻣﻌﺎﻟﺠ&#= 65258; ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65197;ﻭﺍﻧﻰ ﻣﻄﺮﺡ ﮐﺮﺩﻧﺪ.&= #65169;ﺮﺧﻰ ﺑﺮ ﺑﺎﻟﻴﻦ ﺑﻴ&= #65252;ﺎﺭ،ﻭ ﺑﺮﺧﻰ ﺩﺭ ﺗﮑﻠ&= #1617;ﻢ ﻭ ﺗﻔﻬﻴﻢ ﺑﻴﻤ&= #65166;ﺭ،ﻭﮔﺎﻫﻰ ﺩﺭ ﺗﺨﺪﻳﺮ ﻭ ﺑ= ﻰ ﺣس ﮐﺮﺩﻥ ﺑﻴﻤ&#= 65166;ﺭﻣﻴﺒﺎﺷﺪ.ﻭA= 259;ﺮﭼﻪ ﭘﻴﺸﺮﻓﺖ ﺳﻄﺢ &= #65227;ﻠﻢ ﻭ ﻋﻘﻞ ﺟﻤﻌﻰ ﺑ= ﺸﺮ ﺑﺎﻟﺎ ﺑﺮﻭﺩ،= 5165;ﻟﺒﺘﻪ ﺭﻭﺷﻬﺎﻯ ﺑﻬﺘ&#= 65198;ﻯ ﻧﻴﺰ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﻨﺪ ﻭﻟﻰ ﻫﻴﭻ ﮐﺪﺍ&= #65249; ﮐﺎﺭ ﺭﻭﺵ ﻭﻟﺎ&= #65267;ﺖ ﺩﺭ ﺳﻠﻮﻙ ﺭﺍ ﻧ= ﻤﻰ ﮐﻨﺪ.ﮐﻪ ﺣﺘﻰ ﺑ= ﻴﻤﺎﺭﺍﻥ ﺭﺍ ﺑﺎ ﺭﻗﺎﻳﻘ&= #65264; ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬ&= #65264; ﺷﻔﺎ ﻣﻴﺪﻫﺪ. ﺑ= ﺨﺼﻮﺹ ﺩﺭ ﺍﻧﺴﺎﻥ ﺳﺎ&= #65247;ﻢ ﻭﻧﻮﺭﻣﺎﻝ،ﮐA= 258; ﺧﺒﺮ ﺍﺯ ﺩﺭﺟﻪ = ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ &= #65255;ﺪﺍﺭﺩ. ﺣﺘﻰ ﺍﮔﺮ ﺧﻮﺩ = ﭘﺰﺷﻚ ﻣﻌﺎﻟﺞ ﺭﻭﺍﻥ &= #65169;ﺎﺷﺪ،ﺭﻭﺵ ﺑﻬﺘﺮ ﺍﺯ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﺩﺭﻭﻟﺎﻳ= 5174;،ﻫﻤﺮﺍﻩ ﺗﻔﻬﻴﻢ،ﻭ ﻧﻴ= 5198;ﻭﻯ ﻋﺸﻖ،ﻭ ﻃﺮﺩ ﻧ&#= 65268;ﺮﻭﻯ ﻧﻔﺮﺕ،ﻭ ﺍﻳﺠ= 5166;ﺩ ﻧﻴﺮﻭﻯ ﻋﻈﻴم اﻣﻴﺪ، ﻭﻧﻴﺮA= 261;ﻫﺎﻯ ﺩﻳﮕﺮ ﺳﺎﻟﻚ ﺳ&= #65166;ﻟﻢ ﻧﻮﺭﻣﺎﻝ ﺷﻔﺎ&#= 65263; ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﺪ،ﮐﻪ ﺑﺎﻳﺪﺁﻝ ﮐﻤﺎ&#= 65245; ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻗﺎﺋﻢ ﻣﻴﺮﺳﺪ.&= #65261; ﺍﻳﺪﺁﻝ ﺩﺭ ﮐﻤ&= #65166;ﻝ ﻣﻴﮕﺮﺩﺩ.ﮔﺮﭼ&#= 65258; ﺑﺎﺯ ﺩﻩ ﺩﺭ ﺻﺪ= ﻣﺸﮑﻠﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65187;ﻞ ﺷﺪﻩ،ﺗﺎ ﺑﻘﻴ= 5258; ﻣﻌﺎﻳﺐ ﺭﺍ ﺩﺭ = ﻣﺠﻤﻮﻋﻪ ﺍﻧﻮﺍﻉ ﻓﻮق ﺒ&#= 65208;ﺮﻯ ﺩﻧﺒﺎﻝ ﮐﻨﺪ،= 4380;ﻮﻥ ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ = ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﻭ </spa= n>ﻳﮑﻰ ﺍﺯ ﻋﻮA= 165;ﻣﻞ ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍ&#= 65253; ﺍﻟﺒﺘﻪ ﺍﻗﺘﺼ&#= 65166;ﺩ ﻫﺴﺖ.ﮐﻪ ﻣﺎﺭﮐ&= #1587; ﻭ ﺑﺴﻴﺎﺭﻯ ﻣﻴ&= #64405;ﻮﻳﻨﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65165;ﻭﻝ ﺑﺎﻳﺪ ﺑﺪﻥ ﺳﺎ&= #65247;ﻤﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺩﺭ ﺳﻠﺎﻣﺘﻰ ﻋ&= #65240;ﻞ ﻭ ﺫﻫﻦ ﺧﻮﺩ ﻓﮑ= ﺮﻯ ﮐﻨﺪ.ﭼﻪ ﺭﺳﺪ ﮐ= ﻪ ﺑﺨﻮﺍﻫﺪ ﺭﻭﺍ&#= 65253; ﺧﻮﺩﺭﺍ ﺷﻔﺎ ﺑ&= #65194;ﻫﺪ. ﻭﻟﻰ ﺗﻨﻬﺎ ﺍﻗ&= #65176;ﺼﺎﺩ ﻧﻴﺴﺖ.ﺟﻬﺎﻟﺖ &= #65261; ﻧﺎﺭﺳﺎﺋﻰ ﻫﺎ&#= 65263; ﻣﻐﺰﻯ،ﻧﺘﻴﺠA= 258; ﮐﻤﺒﻮﺩﻫﺎﻯﺗ= 4401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺩﺭ ﺗﻮﻟ&= #65194;ﺍﺕ ﭘﻴﺸﻴﻦ،ﻣﺪﺍA= 249; ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺨ&= #65220;ﺎﮐﺎﺭﻯ ﻭﺗﻮﺣّﺶ ﻭﺧﻮ= 5193;ﺳﺮﻯ،ﻭ ﺣﺘﻰ ﺧﻮﺩﮐﺸﻰ &= #65175;ﺪﺭﻳﺠﻰ ﻣﻴﺒﺮﺩ ﺯﻳﺮﺍ &= #65165;ﻧﺴﺎﻥ که ﺪﺭ ﺳﻦ ﺑﻠﻮ&#= 65229; عقل کاﻓﻰ ﺑﺮᥴ= 5;ﻯ ﺁﻳﻨﺪﻩ ﻧﮕﺮﻯ &= #65261; ﺧﺪﺍ ﺟﻮﺋﻰ ﻳﺎ&= #65235;ﺖ،ﻣﺨﺼﻮﺻﺎ ﻧﻘﺶ ﺍﻗﺘﺼﺎﺩ &= #65197;ﺍ ﺍﺯ ﺯﻧﺪﮔﻰ ﺧﻮ&= #65193; ﺣﺬﻑ ﻣﻴﮑﻨﺪ.ﺑ&= #65198;ﺧﻠﺎﻑ ﺳﺎﺑﻖ ﺑﺮﺍﻯ ﭘ&= #65198;ﺧﻮﺭﻯ ﺍﻗﺪﺍﻡ ﻧﻤﻰ ﮐ&= #65256;ﺪ،ﮐﻪ ﻣﺪﺍﻡ ﺑﻨﺤﻮﻯ &= #65197;ﻭﺯﻩ ﮐﻢ= ﺧﻮﺭﻯ= ; ﺩﺍﺭﺩ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺷﮑﻢ ﺭ= ﺍ ﻧﺎﺩﻳﺪﻩ ﻣﻴﮕ&#= 65268;ﺮﺩ.ﻭﻳﺎﺟﺎه ﻄﻠﺒﻰ ﻭ ﺗﺤﮑّ&#= 65250; ﺑﺮ ﺩﻳﮕﺮﻯ ﺭﺍ = ﺩﺭ ﺧﻮﺩ ﻣﻰ ﮐﺸﺪ، &= #65261;ﻋﺰﻟﺖ ﻭﮔﻤﻨﺎم ﺪﻧﺒ= 5166;ﻝ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺗﻤ&= #65166;ﻡ ﺁنچه ﺪﺭ ﺯﻧﺪ@= 404;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65174;،ﻗﻬﻘﺮﺍﺑﺮ ﻣﻰ ﺑﺎﺷﺪ.ﺣﺘﻰ = ﺍﮔﺮ ﺻﺪﻗﺎﺕ ﻭ ﺧﻴﺮ&= #65165;ﺕ ﺍﻧﺴﺎﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ ﺑﺎﺷﺪ.ﮐﻪ ﺟﻨﺒ&= #65258; ﻫﺎﻯ ﻣﻨﻔﻰ ﺁﻥ = ﺁﺳﻴﺐ ﺑﻴﺸﺘﺮ ﺍﺯ ﺑﻬ&= #65198;ﻩ ﻭ ثوﺍﺏ ﻣﻴﺮﺳ= 5166;ﻧﺪ.ﻳﻌﻨﻰ ﮔﻨﺎﻫﺎﻥ ﺁﻥ ﺑ&= #65268;ﺶ ﺍﺯ ثوﺍﺏ ﺁﻥ ﻣ&#= 65268;ﺒﺎﺷﺪ.ﻣﺎﻧﻨA= 194; ﺧﻴﺮﺍﺕ ﺑﻨﺎﻡ &= #65191;ﺪﺍ،ﺑﺮﺍﻯ ﺷﻬﺮﺕ ﻭ ﮐﺴﺐ ﺍ= ﻋﺘﻤﺎﺩ ﻣﺮﺩم ﻮﺑﺮﺍﻯ &#= 65231;ﺎﺭﺕ ﺑﻴﺸﺘﺮ ﺁﻧﻬﺎ&#= 1548;ﻭ ﺗﺤﮑّﻢ ﻭ ﺯﻭﺭ&#= 64404;ﻮﺋﻰ ﻏﻴﺮ ﻣﺤﺴﻮس ﺑ&#= 65198;ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﺑﺎﻟﺄﺧ&= #65198;ﻩ ﻋﻮﺍﻣﻞ ﻣﺘﻌﺪ&#= 65193;ﺑﺎﻋث ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍ&#= 65253; ﻭ ﺑﻴﻤﺎﺭﻯ ﺁﻥ = ﻣﻴﺸﻮﺩ.ﻭﭼﻮﻥ ﺻﻔﺎﺕ ﻣثبت ﺑA= 260;ﺘﺮ ﻭﻳﺎ ﻣﻨﻔﻰ ﺑﺪ&= #65175;ﺮ، ﻫﻤﻴﺸﻪ ﻣﺎﻧﻨ&#= 65194; ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﻫﺴﺘﻰ، ﮐثرﺗʌ= 64; ﺩﺭ ﻳﻚ ﺳﻄﺢ ﻧﺪﺍﺭ&= #65255;ﺪ ﮐﻪ ﻫﻤﻪ ﭘﺸﺖ ﮔ= ﺮﺩﻥ ﺩﺭﺗﺄثیر ﻭﺗʋ= 56;ثّر ﻫﺴﺘﻨﺪ. ﭘس ﻋﻮ&= #65165;ﻣﻞ ﻗﻬﻘﺮﺍ ﻧﻴﺰ ﻳ&= #64401;ﻰ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﺎ&= #65227;ث ﻤﻴﺸﻮﺩ.ﻭ ﻳﺎ ﻋ= ﺎﻣﻠﻰ ﺑﻮﺩﻩ ﮐﻪ ﺗﺸﺪ&= #65267;ﺪ ﻭﺯﻧﺪﻩ ﻣﻴﮑﻨ&#= 65194;.ﺑﻌﮑس ﺗﺰﮐﻴﻪ ﻧﻔس،@= 400;ﻪ ﺍﮔﺮ ﺑﺎ ﺻﻔﺖ ﻧ= ﻴﺮﻭﻣﻨﺪﺗﺮ ﻣﻨﻔﻰ ﺟﻨﮕﻴﺪ.&= #65175;ﻤﺎﻡ ﺻﻔﺎﺕ ﻣﻨﻔﻰ ﺯ&= #65267;ﺮﺩﺳﺖ ﺁﻥ ﻧﻴﺰ ﻣﺮﺗﻔ&= #65226; ﻣﻴﮕﺮﺩﺩ</sp= an>.ﻭ ᥾= 7;ﺎﻫﺮﭼﻪ ﺻﻔﺖ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﺗﺮ ﻧﻴﮑﻮنی ﺒﮑﺎA= 197; ﺍﻓﺘﺎﺩ،ﻣﺠﻤA= 262;عه ﺼﻔﺎت ﺒﻴﺸﺘﺮ= 5263; ﻧﻴﮑﻮ ﺯﻳﺮﺩﺳ&#= 65174; ﺁﻥ ﺻﻔﺖ ﻧﻴﮑﻮ&= #65175;ﺮ ﺑﺎﻟﺎﺗﺮ،ﻳﻚ = 5267;ﮑﺒﺎﺭﻩ ﺩﺭ ﺍﻧﺴﺎﻥ ﭘﻴ&= #65194;ﺍ ﻣﻴﺸﻮﻧﺪ.ﻣﻮﻟ&#= 65166;ﻋﻠﻰّ ﺻﺒﺮ ﺭﺍ ﺑﺮﺍﻯ = ﺭﻭﺡ،ﭼﻮﻥ ﺟﺎﻥ ﺑﺮﺍﻯ ﺗﻦ = ﻣﻴﺪﺍﻧﺪ.ﻭﺍﻟ&#= 65170;ﺘﻪ ﺑﺮﺧﻰ ﺁﮔﺎﻫﻰ &= #65261; ﻋﺮﻓﺎﻥ،ﻭﺗﻤA= 198;ﻳﻨﺎﺕ ﻓﻬﻤﻴﺪﻥ،ﻭﻳA= 166;ﺩﺭ ﺑﺮﺧﻰ ﺑﺎ ﺗﻘﻮ&= #65267;ﺖ ﻧﻴﺮﻭﻯ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ،ﺑﺎ ﻣﺨﻠﻮﻗﺎﺕ ﺧﺪ&#= 65165;،ﺑﺨﺼﻮﺹ ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ = ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻋﻤﻞ ﻣﻴﮑﻨﺪ ﻭ = ﺣﺘﻰ ﭘﻴﺎﻣﺒﺮ ﻧﻴﺮ&#= 65261;ﺋﻰ ﻗﻮﻯ ﺗﺮ ﺍﺯ ﻣﺤ= ﺒّﺖ ﻭ ﻋﺸﻖ ﺩﺭ ﮐﺎﺭ= ﺳﻠﻮﻙ ﻣﻄﺮﺡ ﻣﻴﮑﻨﺪ.&= #65261; ﺁﻥ ﻧﻔﺮﺕ ﻳﺎ ﺩ= ﻭﺭﻯ ﻭ ﺑﻰ ﺍﻋﺘﻨﺎﺋ&= #65264; ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﻭ&= #65247;ﺎﻳﺖ ﺍﻟﻬﻰ، ﺩﺭﻗﺸ= 5198;ﻳّﻮﻥ ﻣﺬﻫﺒﻰ،ﭼﻪ ﺳ= 5256;ّﻰ ﺑﺎﺷﺪ ﻳﺎ ﺷﻴﻌ&= #65264;،ﻭ ﻳﺎ ﺑﻬﺮﻧﺎﻡ ﻭ&= #65247;ﺎﻳﺖ ﻓﻘﻴﻪ ﺳﻔیه ﺪ= 5267;ﮕﺮﻯ ﺑﺎﺷﺪ.ﭘس ﺻﻔﺎ&#= 65173; ﻫﻢ ﺩﺭ ﻳﻚ ﻭﺣﺪ= ﺕ ﻭﺟﻮﺩﻯ ﻣﺘﺪﺍ&#= 65191;ﻞ ﻫﻢ ﻫﺴﺘﻨﺪ ﺑﺮ&= #65191;ﻰ ﻋﺪﻣﻰ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﻣﻮﺟﻮﺩ،ﮐﻪ ﺁ= 5255;ﻬﺎ ﺭﺍ ﮐﻤﺒﻮﺩ ﻳﺎ = ﻣﻨﻔﻰ ﻣﻮﺟﻮﺩ،ﮐﻪ ﺑ= 5166;ﻳﺪ ﮐﻮﺷﺶ ﺑﺮﺍﻯ ﻣ&= #65228;ﺪﻭﻡ ﮐﺮﺩﻥ ﺁﻧﻬﺎ ﻧ&= #65252;ﻮﺩ.ﻳﺎ ﻫﻤﺎﻥ ﺻﻔﺎﺕ ﺍ&= #65255;ﺴﺎﻧﻰ ﮐﻪ ﺑﺎ ﺗﺨﻠﻴﻪ = ﻭﺗﺤﻠﻴﻪ ﭘﺎﮐﺴﺎﺯﻯ ﻭﺗ&#= 65200;ﮐﻴﻪ ﻣﻴﺸﻮﻧﺪ.ﺩﺭﮐ&#= 65166;ﺭ ﺻﻔﺎﺕ ﺭﻭﺍﻥ ﻣ&= #65166;ﻧﻨﺪ ﻫﻤﻪ ﻋﻤﻠﻴّﺎ= 5173; ﺣﻴﺎﺗﻰ ﺍﻧﺴﺎ&#= 65253;،ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮ&#= 65165;ﺗب اﻟﻬﻰ ﺍﺳﺖ ﮐﻪ &= #65227;ﻤﻠﺎ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﻨﺪ.ﻭ ﺳﺎﻟﻚ ﮐﺎﺭﻯ ﻣ&= #65268;ﮑﻨﺪ ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮ&= #65193;ﻩ ﺑﺎﺷﺪ،ﺗﺎ ﻣﺮ= 5165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺘﻮﺍﻧ&#= 65256;ﺪ ﺑﮑﺎﺭ ﺧﻮﺩ ﺩﺭ = ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺑﭙﺮﺩﺍ&#= 65199;ﻧﺪ.ﻭﻫﺮﮐﺎﺭA= 263; ﮐﻪ ﻣﻴﮑﻨﻨﺪ،= 5169;ﺪﺳﺘﻮﺭ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174; ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎ&= #65253; ﺩﺭ ﮐﺎﺭ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺡ،ﺑﺮﺧﻠﺎA= 233; ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ،ﺗﮑﺎA= 251;ﻠﻰ </spa= n>ﻧﻴﻤﻪ ﺍﺭﺍʋ= 93;ﻯ ﺩﺍﺭﻧﺪ.ﮐﻪ ﮐﻨ&= #65176;ﺮﻝ ﺧﻮﻳﺸﺘﻦ ﻣﻴﮑ&#= 65256;ﻨﺪ . ﻳﺎ ﻫﻤﺎﻥ ﺻﺒﻮ= ;ﺭﻯ ﻭ ﮔﺬﺷﺖ ﻭ ﺗﺤﻤ= ّﻞ ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﻋ&= #65236;ﻮ ﻭ ﺑﺨﺸﺶ.ﺯﻳﺮﺍ = ﺑﺮﺍﻯ ﻭﺟﻮﺩ ﻭﻫﺴﺘﻰ &= #65169;ﭽﻨﺪﻳﻦ ﮔﻮﻧﻪ ﻣﻴﺘﻮﺍ&#= 65253; ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﮐ&= #65198;ﺩ. ﻭﺟﻮﺩ ﻣﺎﺩﻯ،= 5261;ﻭﺟﻮﺩ ﺯﻧﺪﻩ،ﻭﻭﺟﻮA= 193;ﺻﻔﺎﺗﻰ ﻭﻭﺟﻮﺩ ﻋﺪﻣﻰ &= #65261; ﻗﻬﻘﺮﺍﺋﻰ،ﻳA= 166; ﻭﺟﻮﺩﻫﺎﻯ ﺭﻭ&#= 65187;ﻰ ﻭ ﺍﻟﻬﻰ،ﻭ ﺩﻳ&#= 64405;ﺮ ﺍﻧﻮﺍﻉ ﺗﺼﻮﺭ&#= 1605; اﺍﺯ ﻭﺟﻮﺩ ﺩﺭ</= span> </spa= n>ﻫﺴﺘﻰ. ﺍﻣﺎ ﻧ&#= 65240;ﺶ ﺗﺮﺑﻴﺖ ﻭ ﺗﻌﻠ&= #65268;ﻢ ﺩﺭ ﺧﺎﻧﻪ ﻭﮐﻮ&= #65193;ﮐﺴﺘﺎﻥ ﻭﻣﺪﺍﺭس ﻭ ﺟﺎ&#= 65251;ﻌﻪ،ﺑﺨﺼﻮﺹ ﺩﺭﺧﺎﻧﻘﺎﻩ ﭘ&#= 65268;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ،ﻧ= 5258; ﻓﻘﻂ ﺍﮔﺮ ﺑﺪﺭ&= #65203;ﺘﻰ ﻃﺒﻖ ﻫﺪﻓﻬﺎﻯ &= #65165;ﻟﻬﻰ،ﻭ ﺑﺮﺍﻯ ﺩﻭﺭﺗﺮ &= #65261;ﺃﺑﺪﻳّﺖ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﺍ&= #65211;ﻠﺎﺡ ﻭﺗﺰﮐﻴﻪ ﺭﻭﺍ&#= 65253; ﺁﺳﺎﻥ ﭘﻴﺶ ﻣﻴ&= #65198;ﻭﺩ.ﻭﻧﻴﺮﻭﻯ ﻋﻘﻞ ﻣﺪﺍﻡ ﺳﻤ&= #65174; ﻋﻘﻞ ﻧﻘّﺎﺩ ﻟ&#= 65262;ﺍﻣﻪ ﺧﻮﺩ ﻣﻴﺮﻭﺩ،= 5175;ﺎ ﺩﺭ ﻧﻬﺎﻳﺖ &#= 65203;ﻠﻮﻙ ﺑﻌﻘﻞ ﮐﻠّﻰ ﺍ&#= 65247;ﻬﻰ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺭ&#= 65261;ﺡ ﺍﻟﻘﺪس ﺑﺮﺳﺪ.&#= 65261; ﻫﻨﻮﺯ ﺍﻟﺒﺘﻪ &= #65169;ﻰ ﻧﻬﺎﻳﺖ ﻋﻘﻠﻬ&#= 65166;ﻯ ﻋﻈﻴﻢ ﺗﺮ ﺩﺭ ﺍ= ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﭘﻴﺶ ﻫﺴﺖ.ﻭﻟﻰ ﺍﻟﻔ&= #65170;ﺎﻯ ﻭ ﺷﺮﻁ ﺍﻭﻝ ﺁﻥ= ،ﺩﺍﺷﺘﻦ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﻭ ﻋﻘﻞ ﮐﻠّﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﺩﺭ ﺷﻔﺎﻯ ﺑﻴﻤﺎﺭ&#= 65263; ﻫﺎﻯ ﺭﻭﺍﻧﻰ، &#= 64400;ﺎﺭ ﺗﻘﻮﻳﺖ ﻭ ﺑﻬﺒ&= #65262;ﺩﻯ ﺑﺴﺮﻋت ﭙﻴش ﻤ= 5268;ﺒﺮﺩ.ﺩﺭﺗﺠﺮʋ= 69;ﻪ </spa= n>ﺍﻳﻦ ﻧﻮﻳﺴʌ= 56;ﺪﻩ،ﺍﮔﺮ ﺑﻴﻦ ﺷﻬﻮﺩ ﺍﻭ&= #65245; ﻭﺩﻭﻡ ﻣﻦ ﺳﻪ ﺳ= ﺎﻝ، ﻭ ﺑﻴﻦ ﺷﻬﻮﺩ ﺳ= ﻮﻡ ﻭ ﭼﻬﺎﺭﻡ ﺩﻭﺳ&= #65166;ﻝ ﻳﺎ ﺑﻴﺸﺘﺮ ﻃﻮ&= #65245; ﮐﺸﻴﺪ، ﺑﺮﺍﻯ &#= 65207;ﻬﻮﺩ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ &= #65199;ﻭﺩﺗﺮ ﺍﺯ ﻳﮑﺴﺎﻝ،ﻭ &#= 65169;ﺮﺍﻯ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﭼﻬﻞ ﺭﻭﺯ،ﻭ ﺑ&#= 65198;ﺍﻯ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺳﻰ ﺭﻭﺯ ﺑﻮﺩ، &= #65261;ﺁﻧﻄﻮﺭﻳﮑﻪ ﺑﺨﺎﻃﺮ ﺩﺍﺭﻡ.&= #65261;ﻧﻤﻮﻧﻬﺎﻯ ﺍﺯ ﺳﺮﻋت ﺘﺼﺎ&#= 65227;ﺪﻯ ﻭ ثبات ﺁن ﺪﺭ A= 155;ﻣﺮ ﺣﺮﮐﺖ ﺟﻮﻫﺮﻯ</= span> ﻭﻣﻌﻨﻮﻯ = ﻭﻣﻴﻨﻮﻯ ﻭﺭﻭﺣﻰ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﺎﻓﻰ ﺍﺳﺖ ﺍﻧ&= #65204;ﺎﻥ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65247;ﻰّﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺑﭙﺮﺳ&#= 65194; ﻭ ﺑﺨﻮﺍﻫﺪ.ﻭﺣ&= #65268;ﺮﺕ ﺩﺭ ﺭؤﻳﺎ ﺭﺍ ﺷ&= #65256;ﺎﺧﺖ ﻭ ﭘﻴﺪﺍ ﮐﺮﺩ.ﻫ= ﻴﭻ ﺯﺣﻤﺘﻰ ﺑﺮﺍﻯ &= #65267;ﺎﻓﺘﻦ ﺭﻭﺷﻬﺎﻯ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺑﺨﻮﺩ ﺭﺍﻩ ﻧﻤ&= #65268;ﺪﻫﺪ.که ﭙﻴﺮ ﻫمه اﻣﻮA= 197; ﺭﺍ ﺭﻭﺷﻦ ﻣﻴﮑ&= #65256;ﺪ.ﺣﺘﻰ ﺧﻄﺎﻯ ﺍﺗﻔﺎﻗ&#= 65264; ﺍﻭ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ،ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ= ;ﻯ ﺍﻟﻬﻰ ﺍﺯ ﺍﻋﻤ&= #65166;ﻝ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﺑﺎﺯﺩﺭﺳت اﺳA= 174;.ﻭﻳﺎ ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺭ&= #65215;ﺎ،ﺭﺍﻩ ﺧﺪﺍ ﺩﻭ ﻗﺪﻡ ﺍ= ﺳﺖ،ﮐﻪ ﻗﺪﻡ ﺩﻭﻡ ﺭﺍ ﻧ= ﮕﺬﺍﺭﺩﻩ ﺭﺳﻴﺪه اﻳﻢ.ﺍ= 4404;ﺮ ﻋﻘﻞ ﻭ ﻋﺸﻖ ﻭ ﻋ= ;ﻤﻞ ﻭ ﺻﺪﺍﻗﺖ ﻭ ﺣُ&= #65204;ﻦ ﻧﻴّﺖ ﻭ ﺍﺭﺍﺩ&#= 65257; ﺁﻫﻨﻴﻦ ﻭ ﺻﺒﻮ&= #65197;ﻯ ﮐﺎﻣﻞ،ﻭ ﺍﻣﻴ= 5194;ﻭﺍﺭﻯ ﺑﻘﻮﻝ ﻭﻋﺪه ﻫ&#= 65166;ﻯ ﺧﺪﺍﻭﻧﺪ ﻭﻭﻟ&#= 65264;ّ ﺍﻟﻬﻰ ﺩﺍﺷﺖ. ﻭ= ﺍﻟّﺎ ﻫﺮﭼﻪ ﺑﻬﺪﻑ ﻭ&= #65239;ﺒﻠﻪ ﮐﻌبه ﻨﺰﺩﻳﻚ = 5207;ﻮﻳﻢ،ﻋﻤﻠﺎ ﺳﺮ ﺍﺯ ﺗﺮﮐﺴﺘ&= #65166;ﻥ ﻭﺩﻭﺭﺗﺮ ﺷﺪن از ﺧﺪﺍ ﺷﺪه اA= 255;ﺪ، ﻭﻧﺰﺩﻳﮑﺘﺮﺑ= 5166;ﺑﻠﻴس ﺃﻫﺮﻳﻤﻦ،ﻭﺁA= 191;ﻮﻧﺪﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻓﺎﺳﺪ &= #65261;ﻧﻔس اﻣّﺎﺭﻩ ﺍﺣﻤA= 238; ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﭘ&= #1587; ﺳﻮﺍﺑﻖ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﺯ ﺗﻮﻟ&= #65194;ﺍﺕ ﮔﺬﺷﺘﻪ،ﺍﺯ ﺧ= 5262;ﺏ ﻭ ﺑﺪ ﺁﻥ،ﻭ ﺷﺮ&= #65165;ﻳﻂ ﻣﺤﻴﻄﻰ ﮐﻮﺩﮐ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ،ﺩA= 197; ﺧﻮﺏ ﻭ ﺑﺪ ﺁﻥ،&= #65261;ﻫﻤّﺖ ﺳﺎﻟﻚ ﺍﮔﺮ ﺑﺎ = ﺧﺪﺍ ﭘﻴﻤﺎﻥ ﺩﺍﺷﺖ&#= 1548;ﺁﻧﮕﺎﻩ ﻣﺸﻴّﺖ ﻭ ﺍﺭﺍ&#= 65193;ﻩ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻧ&= #65184;ﺎﺕ ﻣﺮﺣﻠﻬﺎﻯ ﻭ ﻧ&= #65260;ﺎﺋﻰ ﺷﻬﻮﺩﻯ ﺑﺮﺍﻯ &= #65203;ﺎﻟﻚ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﮐ&= #65258; ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺳﺘﺎﻳﺶ ﮔﺮ ﺍﻭ = ﺧﻮﺍﻫﻨﺪ ﺷﺪ.ﻭﺣﺘﻰ ﺩﺭ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﻭ ﭼﻨﺪ &#= 65203;ﺎﻟﻚ ﺧﻮﺩ،ﺧﺪﺍﺋﻰ = 5261; ﺭﺑﻮﺑﻴّﺖ ﻣﻴ= 4401;ﻨﺪ.ﺍﮔﺮ ﺍﺯ ﺿﻤﻴﺮ ﻫﻢ ﺻ= ﺤﺒﺖ ﮐﻨﻨﺪ،ﻫﻤﺎﻥ = 5255;ﻘس ﺣﻴﻮﺍﻧﻰ ﺑﺸﺮ&#= 65263; ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﺍ&#= 65219;ﻔﺎﻝ ﺍﻧﻌﮑﺎس ﺗﻤﺎ= 5249; ﺳﻮﺍﺑﻖ ﺍﻭ،ﺍ= 5199; ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ن اﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ&#= 64380;ﻮﻥ ﺁﻟﻮﺩﻩ ﺗﺮﮔﺮ&#= 65193;ﺩ،ﺑﺨﺎﻃﺮ ﺟﻬﺎﻟﺖ ﺣﻴﻮﺍ&#= 65255;ﻰ،ﻭ ﺑﻰ ﺗﺠﺮﺑﮕﻰ ﮐ&= #65262;ﺩﮐﻰ ﻭﺟﻮﺍﻧﻰ ﺁﻧﮕ&#= 65166;ﻩ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5255;ﺎﻡ ﺷﺎﺳته اﻯ ﺧﻮA= 165;ﻫﺪﺑﻮﺩ.ﻭﺭﻭ᥸= 7;ﻦ ﻭﺗﺎﺭﻳﻚ ﺑﻮﺩ&#= 65253; ﺿﻤﻴﺮ ﻭﺭﻭﺍﻥ &= #65165;ﻧﺴﺎﻥ ﺩﺭ ﺣﺪﻭﺩ ﻣﻘﺪ&= #65165;ﺭ ﮐﻤّﻰ ﻭﮐﻴﻔﻰ &#= 64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺳﺖ،ﮐﻪ ﻣﻴﺘ= 5262;ﺍﻧﺪ ﺩﺭ ﺣﺪﻭﺩ ﺳﺮﻧ&= #65262;ﺷﺖ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;فعل ﺧﻮﺩ،ﺻﺮﻑ ﺗﺤ= 5240;ﻖ ﺗﮑﺎﻣﻞ ﻭ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺷﻮ= 5193;.ﮔﺮﭼﻪ ﺗﺎ ﻧﻬﺎﻳﺖ ﮐﻤ&= #65166;ﻝ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺑﺮﺳﺪ.ﻭﺗﺎﺭﻳ&#= 64401;ﻰ ﻫﺎ ﻫﻤﺎﻥ ﮐﻤﺒ&= #65262;ﺩﻫﺎ ﻭ ﭘﺮﺩﻩ ﻫﺎﻯ ﻣ= ﺎﻧﻊ ﻭﺭﺍﺩﻉ ﺗﻌﻘّ= 5246; ﻭ ﺗﺒﺼّﺮ ﺩﺭ ﺯ&= #65255;ﺪﮔﻰ ﺑﺰﺭﮔﺴﺎﻟﻰ ﺍ&#= 65203;ﺖ. ﮐﻪ ﻧﺘﻴﺠﻪ ﻫﻤ&= #65166;ﻥ ﺁﻟﻮﺩﮔﻰ ﻫﺎئ= 740; ﻤﺎﻧﻨﺪ ﮔﻨﺎﻩ &= #65261;ﻓﺴﺎﺩ ﻭﺟﻮﺩی ﺁﺑﮋﮐ= 5176;ﻴﻮ ﺩﺭ ﺭﻭﺍﻥ،ﻳﺎ &#= 65259;ﻤﺎﻥ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65153;ﻧﻬﺎ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﮐ&= #65252;ﺘﺮ ﺷﺪﻥ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﺍﺳﺖ،ﮐﻪ ﺧﻮﺩ &#= 65255;ﻴﺰ ﻭﺟﻮﺩﻯ ﺍﻟﻬﻰ &= #65261;ﻣﻠﮑﻮﺗﻰ ﺩﺍﺭﺩ.ﻭ ﻧﻪ ﺍﻳ= ﻨﮑﻪ ﻭﺟﻮﺩﻯ ﻣﻠﻤﻮ&#= 1587; ﺑﺎﺷﺪ.ﮐﻪ ﻣثل= 575; ﺑﺘﻮﺍﻥ ﺁﻧﺮﺍ &= #65197;ﺑﻮﺩ،ﻭ ﺁﻧﺮﺍ ﮐﻢ ﻭﺯﻳ&= #65166;ﺩ ﮐﺮﺩ.ﻣﮕﺮ ﺩﺭ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ ﻧﺒﺎﺷﺪ. = ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺭﺍ، &#= 65261;ﺍﻟﻔﺎﻅ ﻣﺤﺴﻮس ﻣﻴﮕﻮ= 5163;ﻴﻢ. ﻧﻪ ﺁﻧﭽﻪ ﻭﺍﻗ&= #65228;ﺎ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺩﺳﺖ ﺑﺪﻫﺪ ﺷﺨ&= #65212;ﻴّﺖ ﻫﺮﮐس،ﻧﺘﻴﺠʌ= 58; ﺁﺧﺮﻳﻦ ﻭﺿﻌﻴّﺖ ﻭ ﺩﺭ&#= 65183;ﻪ ﺁﻟﻮﺩﮔﻰ ﻳﺎ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺷﺪﻩ ﺭﻭﺍﻥ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺍﺳﺖ ﻣﻠﮑﺎﺕ ﻭ = ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎﻯ ﺭﻭﺍﻥ،ﺑﺎﺯ ﻫ= 5252;ﺎﻥ ﺿﻤﻴﺮ ﻭ ﺫﺍﺕ ﻭ= ﺷﺨﺼﻴّﺖ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ ﻭﭼﻮﻥ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺩﺭ ﺳﻠﻮﻙ ﮔﺮﺩ&= #65193;،ﻭﺟﺪﺍﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﻧﺘﻴﺠﻪ ﺣﺎﻟﺖ &= #65261;َﺟﺪ ﻭ ﻳﺎﻓﺖ،ﺍﺯ ﻣ&#= 65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺟﺪﻳﺪ ﻣﻴﺒﺎﺷ&#= 65194;.ﺁﻧﮕﺎﻩ ﻭﺟﺪﺍﻥ ﺑﻴﺪﺍ&#= 65197;،ﻗﻀﺎﻭﺕ ﻣﻌﻘﻮﻝ ﺩﺍﺭﺩ.&= #65199;ﻳﺮﺍ ﺑﺎ ﻋﻘﻠﻬﺎﻯ ﻧ&= #65268;ﺮﻭﻣﻨﺪﺗﺮ ﮐﺴﺐ ﺷﺪﻩ،ﻫﻤ= 5198;ﺍﻩ ﻫﺪﺍﻳﺘﻬﺎﻯ ﺷ&#= 65260;ﻮﺩﻯ ﻣﻴﺒﺎﺷﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﭼﻮﻥ ﺑﺴﻄﺢ ﮐﻤ&= #65166;ﻝ ﻋﺮش ﺮﺏّ ﺭﺣﻤ= 5166;ﻥ ﻭﺍﻭﻟﻴﺎﻯ ﻣﺤ&#= 65252;ﺪﻯ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﮐﺎﺭﺳﺎ&#= 65199; ﻣﻴﺒﺎﺷﺪ. ﻭ ﮐﺎ= ﻣﻠﺎﻥ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ&#= 1548;ﮐﻪ ﺑﺠﻬﺎﻥ ﺗﻮﻟﺪ&#= 65165;ﺕ ﺑﺸﺮﻯ ﻧﺴﺦ ﺑﻬ&= #65176;ﺮ ﺩﺍﺭﻧﺪ،ﺗﺎ ﺑ= 5166; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺑﻴ&= #65208;ﺘﺮ ،ﻭﺳﺮﻧﻮﺷﺖ ﺫ= 5165;ﺗﻰ ﺍﻧﺴﺎﻥ،ﺑﻨﻮA= 197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺳﺪ،ﮐﻪ ﺣﺘ= 5252;ﺎ ﺑﺎﻳﺪ ﺑﺮﺳﺪ.ﻭ = ﻫﻤﮕﺎﻥ ﺣتی ﺮﻭﺡ ﺃﺗﻤ= 5260;ﺎ ﻭﻭﻳﺮﻭﺳﻬﺎ ﺧ&#= 65262;ﺍﻫﻨﺪ ﺭﺳﻴﺪ ﮐﻪ ﺷﺎﻳ&= #65204;ﺘﻪ ﺗﻮﻟﺪﺍﺕ ﺍﻧﻮ&#= 65165;ﻉ ﻓﻮق ﺒﺸﺮﻯ ﮔﺮ&#= 65193;ﻧﺪ. ﻭ ﻓﺮﻣﺎﻥ ﮐُﻦ &= #65235;ﻴﮑﻮﻥ ﺍﻟﻬﻰ ﺭﺍ ﺍﺟﺮ&= #65165; ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ.&= #64400;ﻪ ﺣﺘﻤﺎ ﺧﻮﺍﻫﻨ&#= 65194; ﮐﺮﺩ.ﻭﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻫﻤﺎﻥ ﺭﺳﻴﺪﻥ &= #65169;ﻨﻮﺭ ﻗﺎﺋﻢ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺍﺳﺖ.ﮐﻪ ﺃ᥽= 1;ﺮﻯ ﻭﺍﺟﺐ ﺍﻟﻮﺻﻮ&#= 65245; ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﺷ&= #65260;ﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ،= 4344;ﻴﺸﺮﻓﺘﻰ ﺑﻴﺸﺘﺮ ﺭﻭﺣی &#= 65262;ﻣﻔﻴﺪ ﺗﻮﻟﺪ ﺑﺎ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﻴﺸﺘﺮ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺍﺳﺖ. <o:p></o:p></spa= n> = 5235;ﺮﻭﻳﺪ ﺭﻭﺍﻥ ﻭﻧﻔس ﺭ&#= 65165; ﻗﺴﻤﺖ ﺩﺭﻭﻧﻰ &= #65261; ﺗﺎﺭﻳﻚ ﻣﻴﺪﺍ&#= 65255;ﺪ.ﮐﻪ ﺧﻮﺩﺁﮔﺎه ﺬﻫ= 5254;، ﺭﻭﻳﻪ ﺭﻭﺷﻦ ﺍ&= #65203;ﺖ.ﻭ ﻟﺬﺍ ﺩﺭ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺒﺎﻳﺪ ﻋﻤ&#= 65268;ﻘﺘﺮ،ﺗﺨﻠﻴ᥽= 8; ﺍﺯ ﺁثاﺭ ﮔﺬﺷ= 5176;ﻪ ﺣﻴﻮﺍﻧﻰ ﻭﺗﻮ&#= 65187;ّﺶ ﻧﻤﻮﺩ،ﮐﻪ &#= 65193;ﻳﺮﺗﺮ ﭘﺎﮐﺴﺎﺯﻯ ﻣﻴ&#= 65208;ﻮﻧﺪ. ﻭ ﺣﺘﻰ ﺑﺎ ﺩﻩ ﺩ= ;ﺭ ﺻﺪ ﺗﺰﮐﻴﻪ ﺭﻭ&= #65165;ﻥ، ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨ&#= 65194;.ﺗﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺑﻘﻴﻪ = 5153;ثاﺭ ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴ&#= 65254;،ﻭ ﺣﺘﻰ ﺩﺭ ﺑﻘﻴّ&#= 65258; ﺣﻴﺎﺕ ﺑﺸﺮﻯ،= 4344;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺍﺩﺍﻣﻪ &= #65193;ﺍﺭﺩ.ﮐﻪ ﺑﻬﺘﺮ ﻭﻋﻤﻴﻖ &= #65175;ﺮ ﺗﺰﮐﻴﻪ ﻣﻴﮑﻨ&#= 65194;.ﭼﻮﻥ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﺗﺮ ﺍﺯ ﻋﻘﻞ ﺍﻧﺴﺎ&= #65253; ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ.&= #65261; ﺗﺎ ﺃﺑﺪ ﺍﻳﻦ<s= pan dir=3DLTR> </spa= n>ﺗﺰﮐﻴﻪ ﻫﺎʌ= 63; ﺑﻴﺸﺘﺮ ﻭ ﺑﺴﻴﺎﺭ ﻋﻤﻴ&= #65238; ﺗﺮ ﺍﺩﺍﻣﻪ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ.ﻗﺒﻞ ﺍﺯ = ﻓﺮﻭﻳﺪ ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍ&#= 65255;ﻰ ﺑﺎ ﺗﻤثیلاﺕ ʌ= 61;ﺑﻴﺎﻧﺎت ﺴﻤﺒﻮﻟﻴﻚ ﺩﻳ&#= 64405;ﺮﻯ،ﺍﺯ ﺩﻝ ﻭﺁﮔﺎﻫﻰ ﻭ = ﺍﺣﺴﺎس ﻏﻴﺒﻰ ﻭ ﺭﻭﺷﻦ = ﺑﻴﻨﻰ ﻭ ﺁﻳﻨﺪﻩ ﻧﮕﺮ&= #65263; ﮔﻔته اﻧﺪ.ﮔﻮA= 259;ﺮ ﺟﺎﻥ ﺑﺸﺮﻯ،ﻧ= 5204;ﺒﺖ ﺑﻤﺮﺍﺗﺐ ﻧﻮﻋ&#= 65264; ﺣﻴﻮﺍﻧﻰ ﮔﺮﺍ&#= 65253; ﺑﻬﺎ ﺍﺳﺖ.ﻭﻟﻰ = ﻧﺴﺒت ﺒﮕﻮﻫﺮ ﺟﺎﻧﺎ&#= 65253; ﺷﻬﻮﺩ ﻧﻮﺭﻗﺎ&#= 65163;ﻢ،ﻭ ﺟﺎﻥ ﺭﻭح ﺍﻟﻘ&#= 1583;س ﻭﻣﻘﺪّس ﺷﺪﻩ= 48;ﺟﻮﻥ ﺳﻨﮕﻰ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﺍﻟﻤﺎس ﺍﺳﺖ.ﺷ&#= 65228;ﻮﺭ ﺑﺎﻃﻦ ﻳﺎ ﺷﻌﻮ&= #65197; ﻭﺍﺩﺭﺍﻙ ﻟﺪﻧ&#= 1617;ﻰ،ﻧﺘﻴﺠﻪ ﻫﻤﻴﻦ ﺟﺎﻧﺎﻥ &= #65165;ﻟﻬﻰ ﺭﻭﺡ ﻣﻘﺪّس ﺷ= 5194;ﻩ،ﻭ ﺭﻭﺡ ﺍﻟﻘﺪس ﮔ&#= 65198;ﺩﻳﺪﻩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟ= ّﺎ ﺷﻌﻮﺭ ﻭﺍﺣﺴﺎ&#= 1587; ﻭ ﺍﺩﺭﺍﻙ ﺑﺸﺮ&= #65263;،ﭼﻪ ﺭﺳﺪ ﺑﺸﻌﻮﺭ ﻭ&= #65193;ﺭﻙ ﺣﻴﻮﺍﻧﻰ ﺑﺮﺍ&#= 65263; ﺣﻔﻆ ﺁﻥ ﻧﻴﺴﺖ&= #1548;ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺪﺍﻥ &= #65165;ﮐﺘﻔﺎ ﮐﻨﺪ.ﺍﮔﺮ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ.<o:p></o:p> = 5235;ﺮﻭﻳﺪ ﺍﺯ ﻋﻮﺍﻣﻞ ﻣﺘ&= #65216;ﺎﺩ ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﺑ&= #65166;ﺯ ﻫﺮ ﺩﻭ ﺗﻌﺒﻴﺮ&= #65263; ﺩﺭﺳﺖ ﻫﺴﺘﻨﺪ.&= #65251;ثبت ﻭﻣﻨﻔﻰ ﺩﺭ ﺻﻔ&= #65166;ﺕ ﮐﻨﻮﻧﻰ ﮐﻪ ﻳﻚ = ﺩﻳﮕﺮ ﺭﺍ ﺧﻨثی ﻣﻴﮑ= 5256;ﻨﺪ.ﻣﺎﺯﺍﺩ ﺍﺯ ﻫﺮ ﮐﺪﺍﻡ،&#= 65255;ﺘﻴﺠﻪ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺗ&= #65252;ﺎﻡ ﺻﻔﺎﺕ، ﻣﻴﺒﺎ= 5207;ﺪ. ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻫ&= #65166; ﮐﺎﺭ ﺫﻫﻦ ﺍﻧﺴ&= #65166;ﻥ ﺍﺳﺖ،ﮐﻪ ﺑﺘﻮ= 5165;ﻧﺪ ﺗﺼﻮﺭ ﻭﺩﺭ ﺣﺎ&= #65235;ﻈﻪ ﻧﮕﺎﻩ ﺩﺍﺭﺩ. ﻭ= ﺍﻟّﺎ ﻫﻤﻴﺸﻪ ﻭﺟﻮﺩ &= #65183;ﺴﻢ ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ&= #1548;ﻭ ﺣﺘﻰ ﺭﻭﺡ ﺍﻧﺴ&= #65166;ﻥ، ﻫﻤﻴﺸﻪ ﺩﺭ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩ ﻭﻳﮕﺎﻧ&#= 64405;ﻰ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ.&= #65175;ﺎ ﺍﻳﻦ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩ ﻫﺮﮐس ﺟﺰﺋﻰ ﺍ&#= 65199; ﮐﺪﺍﻡ ﮐﻞّ ﺑﺎ&#= 65247;ﺎﺗﺮﻯ ﺑﺎﺷﺪ. ﺍﻳﻨﻚ ﺩ= ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻮ&= #65193;ﻩ،ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﻭ ﻳﺎ ﺩﺭ ﺍﻧﻮﺍﻉ = ﺣﻘﻴﺮ،ﺑﺮﺍﻯ ﺗﮑﺮﺍﺭ ﺗﺎﺭﻳ&#= 65190; ﺗﮑﺎﻣل ﻄﺒﻴﻌ= 5264; ﺭﻭﺡ ﻓﺮﺩﻯ ﺍﺳ&= #65174;، ﺗﺎ= ﺟﺒﺮ ᥴ= 5;ﻟﻬﻰ ﻋﻠﻴﺮﻏﻢ ﺁﺯﺍ&#= 65193;ﻯ ﻋﻤﻞ ﺍﻧﺴﺎﻥ ﺑ&= #65264; ﺃثر ﮔﺮﺩﺩ.ﻧﻔ= 587; ﺣﻴﻮﺍﻧﻰ ﺍﻣّ= 5166;ﺭﻩ ﻫﻮﺳﺮﺍﻥ،ﭼﻮA= 253; ﺍﺯ ﻋﻘﻞ ﭘﻴﺮﻭ&= #65263; ﮐﻨﺪ، ﻧﻔس ﻟﻮ= 617;ﺍﻣﻪ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺧﻮ&= #65193;ﺭﺍ ﻣﻠﺎﻣﺖ ﻭ ﺍﻧﺘ&= #65240;ﺎﺩ ﻣﻴﮑﻨﺪ.ﻭ ﭼﻮﻥ = ﭘﺎﮐﺴﺎﺯﻯ ﺳﻠﻮﮐﻰ ﺍﻧﺠﺎ&#= 65249; ﮔﺮﻓﺖ،ﺭﻭﺣﻰ = 5165;ﻟﻬﻰ ﻣﻴﺸﻮﺩ.ﻭ ﺩﺭ ﺳ= ﻄﺢ ﺟﺒﺮﻭت اﻭﻝ ﻗ= 5166;ﺋﻢ،ﻭﺣﺘﻰ ﺩﺭ ﺳﻄﻮﺡ ﺑﺎﻟ&= #65166;ﺗﺮ ﺍﺯ ﺍﺭﻭﺍﺡ ﺩﺭ = ﭘﻴﺶ ﻫﺴﺖ.ﻭ ﻫﻤﻴﺸﻪ = ﻇﺎﻫﺮﺍ ﺍﻧﺴﺎﻥ ﻳﻚ ﺭﻭ&= #65185; ﺩﺍﺭﺩ،ﻭﺑﺎ ﺧ= 5262;ﺩش ﺮﺍ ﻫﻤﻴﺸﻪ ﻫﻤ&= #65166;ﻥ ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺑ&= #65262;ﺩﻩ ﺍﺳﺖ.ﻋﻤﻠﺎ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﺑ&= #65166; ﺧﻮﺩﺁﮔﺎﻫﻰ ﺯ&#= 65255;ﺪﮔﻰ ﻣﻴﮑﻨﺪ، ﻭﻟﻰ &#= 65169;ﺎ ﺗﺤﺮﻳﮑﺎﺕ ﻧﺎ&#= 64344;ﻴﺪﺍﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ.&#= 65261;ﻟﻰ ﺩﺭ ﺧﻮﺍﺏ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺗﻘﺮﻳﺒﺎ ﺻﺪﺩ&#= 65197;ﺻﺪ ﺯﻧﺪﮔﻰ ﺭؤﻳﺎ= 5163;ﻰ ﺩﺍﺭﺩ ﮐﻪ ﺑﻴﺸ&= #65176;ﺮ ﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ &= #65175;ﺤﻘﻖ ﻧﻴﺎﻓﺘﻪ ﺭﺍ ﻣ&= #65264; ﺑﻴﻨﺪ.ﻭﻟﻰ ﺍﺭ&= #65261;ﺍﺡ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﻣﺮﺑ&= #1617;ﻴﺎﻥ ﻭ ﻣﺪﺑّﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ ﺯﻧﺪﮔﻰ ﻣ&= #65268;ﻨﻤﺎﻳﺪ.ﮔﺮﭼ= 5258; ﻧﺎﭼﺎﺭ ﺑﺎﻧﺠ&#= 65166;ﻡ ﺑﺮﺧﻰ ﺍﻋﻤﺎﻝ &= #65169;ﺸﺮﻯ ﻣﻌﻤﻮلی ﺒﺎﺷA= 194;. ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﻫ&= #65250; ﺯﻳﺴﺘﻰ ﺑﺎ ﺩﻳ&= #64405;ﺮﺍﻥ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ.ﺷﺎﻳﺪ ﺑﺘﻔﺎﻫﻢ ﺑﺂﻧ&#= 65260;ﺎ ﺑﺮﺳﺪ،ﮐﻪ ﻫﺪ= 5165;ﻳﺘﻰ ﻳﺎﺑﻨﺪ.ﻭﭼﻮﻥ &= #65259;ﺮﻣﻮﺟﻮﺩﻯ ﺩﺭﻫﺴتی ﻮﺩﺭ = 5259;ﺮ ﻣﻘﺎﻡ،ﻣﺎﻫﻴ= 17;ﺘﻰ ﻳﺎ ﻣﺎﺩﻫﺎﻯ ﻭ&= #65183;ﻮﺩﻯ ﺩﺍﺭﺩ،ﮐﻪ ﺑﺘ= 5262;ﺍﻧﺪ ﺁﺑﮋﮐﺘﻴﻮ ﻭ ﻣ&= #65248;ﻤﻮس ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ.&= #64344;س ﺗﻦ ﺍﻧﺴﺎﻥ ﺃﺗ&= #65252;ﻰ ﻧﺎﺳﻮﺗﻰ،ﻭ ﺭ= 5261;ﺍﻥ ﺍﻧﺴﺎﻥ ﺃثیرʌ= 63; ﻣﻠﮑﻮﺗﻰ،ﻭ ﻋﻘﻞ ﻭﺭﻭﺡ ﺍﻟ&= #65260;ﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺟﺒﺮﻭﺗﻰ ﺍﺯ ﻣ&= #65166;ﺩﻩ ﻫﺎﻯ ﺗﺤﺖ ﺃثی= 585;ﻯ ﺩﺭ ﻭﺟﻮﺩ ﻭﻣﺎ&= #65259;ﻴّﺖ ﻣﻴﺒﺎﺷﻨﺪ.ﭼﻮ&#= 65253; ﻫﺴﺘﻨﺪ ﭘس ﻣﺎ&#= 65259;ﻴّﺘﻰ ﺩﺍﺭﻧﺪ.ﺟﺴﻢ ﻗ&= #65166;ﻟبی عنصرﻯ،ﻭ ﺟﺴﻢ= ; ﻗﺎﻟﺒﻰ ﺭﻭﺍﻧﻰ ﻣﻌﺎﺩ&#= 1604; ﺁﻥ،ﻭ ﺷﺎﻳﺪ ﺷ&#= 65170;ﻴﻪ ﺗﻦ ﺩﺭ ﺻﻮﺭﺕ ﺍ= ﺳﺖ.ﻭﺑﺎﻟﺄﺧﺮ&#= 65257; ﺟﺴﻢ ﻧﻮﺭﻯ ﻭﺷ&= #65260;ﻮﺩﻯ ﺩﺭ ﺟﺒﺮﻭﺕ ﺍﻭ&= #65245; ﻧﻮﺭ ﻗﺎﺋﻢ.ﻭ ﺍ= ﺟﺴﺎﻡ ﻋﻘﻠﻰ ﻓﺮﺍﻭﺍ&#= 65253; ﺑﺮﺗﺮ،ﺗﺎ ﻋﻘ= 5246; ﻣﻄﻠﻖ ﺍﻟﻠﻪ ﺩ&= #65197; ﺑﻰ ﻧﻬﺎﻳﺖ ﺟﺒ&= #65198;ﻭﺗﻬﺎ ﻭ ﺍﮔﺮ ﺍﺯ ﺁﻥ ﻋ= ;ﻮﺍﻟﻢ ﺍﻟﻬﻰ،ﻓﻌﻠﺎ = 5193;ﺭ ﮐﺴﻰﺑﺼﻮﺭﺕ ﻧ&#= 65220;ﻔﻪ ﺑﺎﺷﺪ،ﻣﻴﺘﻮA= 165;ﻥ ﺁﻥ ﻧﻄفه ﺮﺍ ﺗ&#= 65166;ﺷﻬﻮﺩ ﻗﺎﺋم ﺘﺤﻘّق A= 194;ﺍﺩ.ﮔﺮﭼﻪ ﺑﺎ ﻣﺮﺍﺗﺐ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻗﺒﻠﻰ ﻭ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭﮔﻴﺎﻫﻰ، ﻧﻄ= 5236;ﻪ ﻫﺎﻯ ﺑﺮﺍﻯ ﺁﻳ&= #65256;ﺪه ﻫﺎ ﺑﻮﺩﻩ.ﻭﻟﻰ = ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗ&#= 1576; ﺒﺎﻟﺎﺗﺮ ﺭﺍ ﻫ&= #65256;ﻮﺯ ﻧﺪﺍﺭﺩ.ﺍﮔﺮﻣ&#= 65166;ﺩﻩ ﻧﻔﺶ ﺭﺍ ﺍﮐﺘﻮ&= #64344;ﻠﺎﺳﻢ ﻫﻢ ﺑﺨﻮﺍﻧﻴﻢ&#= 1548;ﮐﻪ ﺍﺳﭙﺮﻳﺘﻮﺍﻟ= 5268;ﺴﺘﻬﺎ ﻣﻴﮕﻮﻳﻨﺪ،ﻫA= 252;ﺎﻥ ﺟﺴﻢ ﻗﺎﻟﺒﻰ ﻣ&= #1579;الی ﺍﺳﺖ،ﮐﻪ ﭘس ش= 88; ﺍﺯ ﻣﺮﮒ ﻫﻤﺮﺍﻩ ﺗ&= #65254; ﺍﺳﺖ،ﻭﺩﺭ ﮔﻮ= 5197; ﻣﺪﻓﻮﻥ ﻣﻴﺸﻮ&#= 65193;.ﻭﻫﺮﭼﻪ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻣﻴّﺖ ﺣﻘﻴﺮﺗ= 5198; ﺑﺎﺷﺪ،ﺍﻳﻦ ﺟ= 5204;ﻢ ﻗﺎﻟﺒﻰ ﻣثاﻟA= 264; ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 65261; ﺳﻨﮕﻴﻦ ﺗﺮﺍﺳ&#= 65174;.ﻭ ﺷﺎﻳﺪ ﺍﺣﺴﺎس &#= 65235;ﺸﺎﺭ ﻗﺒﺮ ﺩﺭ ﻣﻮﺭﺩ = ﺁﻥ ﺻﺎﺩﻕ ﺑﺎﺷﺪ،= 5261; ﻋﻤﺮ ﺁﻧﺮﺍ ﻳﻚ = ﻫﻔﺘﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺗﻦ = ﮔﻔته اﻧﺪ.ﻭﻟﻰ ﺭﻭﺡ &= #65165;ﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺷﺪﻩ،ﮐ= 5258; ﻣﻌﺮﺍﺝ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﺮﻭﺩ،ﮔﻮﺋA= 264; ﺑﺂﺳﻤﺎﻥ ﺑﺎﻟ&#= 65166; ﻣﻴﺮﻭﺩ،ﻭﺑﺴA= 220;ﻮﺡ ﻭﻓﺼﻮﻝ ﻧﻮﻋﻰ &= #65169;ﺎﻟﺎﺗﺮ ﻣﻴﺮﻭﺩ،ﭼﻮﻥ = 5203;ﺒﮑﺘﻨﺮ ﺍﺳﺖ. ﭘس ﺍﺣﺴﺎ&= #1587; ﺭﻧﺠﻬﺎﻯ ﺟﺴﻢ &= #65239;ﺎﻟﺒﻰ ﻣثاﻟﻰ ﺭﺍ ﻧﻴ= 5200; ﻧﺪﺍﺭﺩ،ﻭ ﻳﺎ &#= 65169;ﺴﻴﺎﺭ ﺿﻌﻴﻒ ﻣﻴﺒﺎﺷ&#= 65194;. ﻫﻤﻴﻦ ﺳﻨﮕﻴﻨ&#= 65264; ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 65261; ﻧﻔس ﻭ ﺟﺴﻢ ﻗﺎ&= #65247;ﺒﻰ ﺃثیرﻯ ﺍﺳﺖ،ᤨ= 0;ﻪ ﺑﺎﻋث ﺍﺧﺘﻠﺎ= 5247;ﺎﺕ ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎ&#= 65253; ﻣﻴﺒﺎﺷﺪ.ﻭ ﻋﻠ&= #1617;ﺖ ﺍﻋﻤﺎﻝ ﺟﻨﻮﻧ&#= 65264; ﻭﺗﻮﺣّﺶ،ﻭ ﻧA= 224;ﺮ ﺑﺤﻘﻴﻘﺖ ﺍﻣﻮ&#= 65197; ﻧﺪﺍﺷﺘﻦ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﺑﺘﻌﺒﻴﺮA= 263; ﺩﻳﮕﺮ، ﮔﻮﺋﻰ &#= 64404;ﻨﺎﻫﺎﻥ ﺍﻧﺴﺎﻥ ﺩﺭ ﻗﺴ&= #65252;ﺖ ﺗﺎﺭﻳﻚ ﺟﺴﻢ ﻗ&= #65166;ﻟﺒﻰ ﻳﺎ ﻧﻔس ﺍﻣّﺎ= 5197;ﻩ </spa= n>ﻣﺘﺮﺍﮐﻢ ﻣʌ= 68;ﺸﻮﺩ.ﮐﻪ ﺗﻮﺣﺶ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ= 548;ﻭ ثوﺍﺑﻬﺎﻯ ﺍﻧA= 204;ﺎﻥ ﺍﮔﺮ ﺩﺭﺭﺍﻩ ﺧ&= #65194;ﺍ ﻭ ﺳﻠﻮﻙ ﻭﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺡ ﺧﻮﺩ ﻭﺩﻳ&= #64405;ﺮﺍﻥ ﺑﺎﺷﺪ، ﻭﺑﺎ ﺣ&#= 1615;ﺴﻦ ﻧﻴّﺖ ﻭ ﺑﺎ ﻓﺪ&= #65165;ﮐﺎﺭﻯ، ﺑﺎﺷﺪ،ﺁﻧﮕﺎA= 257; ﻗﺴﻤﺖ ﺭﻭﺷﻦ ﻧ&= #65236;س ﺍﻳﺪﺁﻝ ﻃﻠﺐ،= 5267;ﺎ ﻫﻤﺎﻥ ﻧﻔس ﻟﻮ&#= 65165;ﻣﻪ، ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ&#= 65165;ﻧﺴﺎﻥ ﺑﺎ ﻋﻘﻞ ﺍﻳﺪﺁ&= #65247;ﻴﺴﺘﻰ، ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻋ&= #65240;ﻞ ﻣﺎﺩﻯ ﻭﭘﺎﺋﻴ&#= 1606; ﺘﺮ ﺍﺯ ﻋﻘﻞ ﮐﻠ= ّﻰ ﺍﻟﻬﻰﺑﺴﺮﻋﺖ &#= 65169;ﻴﺸﺘﺮﻯ ﺑﺴﻮﻯ ﺗﮑﺎﻣﻞ &= #65165;ﺭﺍﺩﻯ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻴﺮﻭﺩ،که ﺒʌ= 52;ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65194;. ﺁﻧﮕﺎﻩ ﺩﺭ ﺷﻬ&= #65262;ﺩ ﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﺑﺪﺭ ﻣﻨﻴﺮ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻭﻇﻴﻔ= 5258; ﻓﻄﺮﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩﺭﺍ ﺭﺳﻴﺪ&#= 65257;،ﻭﺩﺭ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ، ﻣﻨﺎ= 5203;ﺐ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸ&#= 65174; ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﺑﺨﻠﻖ ﺩﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﻣﻴﺒﺎﺷﺪ،ﻭ ﺷ= 5166;ﻳﺴﺘﮕﻰ ﺭﺟﻌﺘﻬﺎﻯ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ. = ﻧﻔس ﻧﺎﻃﻘﻪ ﺑﺎﺯ ﻫ&= #65252;ﺎﻥ ﺭﻭﺍﻥ ﻫﺮ ﺍﻧﺴ&= #65166;ﻥ ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﻗﺪﺭﺕ ﮔﻔﺘﺎﺭ &= #65261; ﺑﻴﺎﻥ ﺍﻓﮑﺎﺭ &= #65197;ﺍ ﺩﺍﺭﺩ. ﻭﻟﻰ ﻧﻔ= س ﻣﻄﻤﺌﻨّﻪ ﺭﻭ= 5185; ﺍﻟﻬﻰ ﺷﺪﻩ ﺩﺭ = ﺑﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ، ﺩﺍﺭﺍ= 5263; ﻧﻔﺶ ﻣﻠﻬﻤﻪ ﺍ&= #65199; ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺭ&= #65261;ﺣﻰ ﭘﺎﻙ ﻭ ﺍﻟﻬی ﺸ&= #65194;ﻩ،ﻭﺩﺭ ﺣﺪّ ﮐﻔﺎﻳﺖ ﺩ&#= 65197; ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺳ&= #65198;ﭼﺸﻤﻪ ﻫﺎﻯ ﻋﻘﻠﻰ ﻫﺴ&= #65176;ﻰ ﻭ ﺧﺪﺍﻭﻧﺪ،ﻭ= 5169;ﺮﺣﺴﺐ ﺩﺭﺟﻪ ﭘﻴﺸﺮﻓ&#= 65174; ﺍﻳﻦ ﺭﻭﺡ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻭ ﺍﻟّﺎ ﺧﺪﺍﻭﻧ= 5194; ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺗﮑﻠّﻤﻰ ﺩﺍﺭ= 5193; ﮐﻪ ﺯﻧﺒﻮﺭ ﻋﺴ&= #65246; ﻭﺣﻰ ﺍﻟﻬﻰ ﺩﺍ&= #65197;ﺩ،ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺧﻮ= ﺩﺭﺍ ﺑﮕﻔﺘﻪ ﻗﺮﺁﻥ &= #65169;ﺴﺎﺯﺩ ﻭﻳﺎ ﺣﺪّ ﺃﻗﻞ &= #65227;ﺮﻓﺎﻥ ﻣﺤﻤﺪﻯ،ﺑﺮﺗA= 198;ﻳﻦ ﺗﮑﻠّﻢ ﻣﺮﺍﺗ= 5168; ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65193;.ﮐﻪ ﻫﺮ ﭘﻴﺎﻣﺒﺮ ﻭ&= #64400;ﺎﻣﻠﻰ ﺩﺍﺭﺩ ﻣﺎﻧﻨﺪ &= #65251;ﻮﺳﻰ ﮐﻪ ﮐﻠﻴﻢ ﺧﺪﺍ = ﺑﻮﺩ،ﻭ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ،ﺍﺯ ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253;، ﺗﮑﻠّﻢ ﺍﻟﻬﻰ &#= 65197;ﺍ ﺩﺍﺭﻧﺪ.ﭼﻪ ﺩﺭ = ﺭؤﻳﺎ ﻭﭼﻪ ﺩﺭ ﻫﻤﻴﻦ = ﺗﻔﮑّﺮ ﺩﺭﺑﻴﺪﺍﺭﻯ ﺍ&#= 65203;ﺖ ﺷﻴﺦ ﺍﺣﺴﺎﺋﻰ &= #65227;ﺎﺭﻑ ﻧﻔس ﻧﺎﻃﻘﻪ ﺭ&#= 65165; ﻫﻮﺭﻗﻠﻴﺎ ﻣﻴ&#= 65192;ﻮﺍﻧﺪ،ﻫﻤﺎ᥽= 5;ن هوﺭﻩ ﻭﺧﻮّﺭʌ= 57; ﻭﻗﺮّﻩ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ&= #65165;ﺻﻠﺎﻥ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ، ﻭﺷﻬﺮﻫﺎﻯ ﻣﻠ&#= 64401;ﻮﺗﻰ ﻭﺟﺒﺮﻭﺗﻰ. ﻗﻠ&= #65268;ﺎ ﺭﺍ ﻫﻤﺎﻥ ﺟﻨﺒ&= #65258; ﻧﻪ ﺍﺳﻴﺪ ﻭﻧﻪ = ﺑﺎﺯ ﺩﺭ ﻋﻠﻢ ﺷﻴﻤﻰ = ﺍﺳﺖ.ﮐﻪ ﺣﺎﺻﻞ ﮐﺎﺭ ﺑﺮ&= #65193; ﺟﺴﻢ ﻭ ﻧﻔس ﺣﻴ&= #65262;ﺍﻧﻰ،ﻭ ﺭﺳﻴﺪﻥ ﺑﻨﻔس &#= 65251;ﻄﻤﺌﻨّﻪ ﻭ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍ= ﻟﻘﺪس ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﮔﻔ= ته اﻧﺪ،ﮐﻪ ﺣﺸﺮ = 5261;ﻣﻌﺎﺩ ﺩﺭ ﺟﺴﻢ ﻣثاﻟ= 5264; ﻭ ﻧﻔس ﺍﺳﺖ،ﮐ= 5258; ﺩﺭﺳﺎﻟﻚ، ﻫﻢ &#= 65165;ﮐﻨﻮﻥ ﺍﻳﻦ ﻓﺸﺎﺭ ﻗﺒ&= #65198; ﺭﻭﺡ ﺧﻮﺩ ﺳﺎﻟ&= #65242; ﺩﺭ ﺗﻨﺶ ﺩﺍﺭﺩ.= ﮐﻪ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮ&#= 64400;ﻰ ﺭﺍﺗﺤﻤّﻞ ﻣﻴ= 4401;ﻨﺪ.ﻭ ﻳﺎ ﺍﮔﺮ ﺭﻭﺡ ﻧ= ﺠﺎﺕ ﻳﺎﻓﺖ،ﺣﺘﻰ ﺩ= 5197; ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ،ﮐﻪ ﺍﺯ ﺟﺒﺮﻭﺕ ﺍﻭ&= #65245; ﺑﺨﻮﺍﻫﺪ ﺑﻨﺎ&#= 65203;ﻮﺕ ﻭﺗﻮﻟﺪ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﻴﺎﻳﺪ،ﺍﺑﺘA= 194;ﺍ ﻧﺰﻭﻝ ﺭﻭﺡ ﺑﻤ&= #65248;ﮑﻮﺕ ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ &= #65197;ﻭﺍﻥ ﻧﻮﻉ ﻣﺮﺑﻮﻃﻪ&#= 1548;ﻭ ﺳﭙس ﺑﻨﺎﺳﻮﺕ &#= 65183;ﻬﺎﻥ ﻣﻴﺮﺳﺪ.ﺁﻧﮕﺎ&#= 65257; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﻄﺮﻳﻘﺖ ﻣﻬﺪ&#= 65263; ﻣﻮﻋﻮﺩ، ﻫﻤﻴ= 5254; ﻧﻔس ﻓﻮﻕ ﺑﺸﺮ&#= 65263; ﺧﻮﺩﺭﺍ،ﺑﺎﻳA= 194; ﺗﺒﺪﻳﻞ ﺑﺮﻭﺡ &= #65165;ﻟﻘﺪس ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ &#= 65251;ﻘﺪّس ﻭﭘﺎﻙ ﻧﻤﺎﻳﺪ. = ﮐﻪ ﺑﺘﻮﺍﻧﺪ</sp= an> &#= 65207;ﺎﻳﺴﺘﻪ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭب&#= 1617; ﺮﺣﻤﺎﻥ ﻭ ﻋﺮﺵ = ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﺪ. ﻟﺬﺍ ﻫﻤ= ﻴﺸﻪ ﺑﺮﺍی ﺯﻧﺪﮔﻰ &#= 65197;ﻭﺡ ﺗﺤﺖ ﺃثیرﻯ ﺩA= 197; ﺑﺪﻥ ﺃﺗﻤﻰ،ﻧ= 5268;ﺎﺯ ﺑﺠﺴﻢ ﻭﺍﺳﻄﻪ &= #65261; ﺑﺮﺯﺥ ﻣﻮﻗّﺖ &#= 65255;ﻔس ﺍثیرﻯ ﺩﺍﺭﺩ.A= 261;ﻣﻌﺎﺩ ﺩﺭ ﺻﺤﺮﺍﻯ ﻣﺤ&= #65208;ﺮ ﻗﻴﺎﻣﺖ،ﺩﺭ ﺁ= 5191;ﺮ ﻋﻤﺮ ﻫﺴﺘﻰ ﻧﻴ&= #65204;ﺖ ﺑﻠﮑﻪ ﻋﻮﺩ ﻭﺑ&= #65166;ﺯﮔﺸﺖ ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ&#= 1548;ﺩﺭﻳﻚ ﺻﻮﺭت ﻨﻮﻋﻰ ﺑ&#= 65198;ﺍﻯ ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣ&#= 1604; ﻤﻴﻨﻤﺎﻳﺪ. ﭼﻪ = ﮐﺎﻣﻠﺎﻥ ﺑﺸﺮﻯ ﺩﺭﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ،ﻭ ﻳﺎ ﻗ&#= 65260;ﻘﺮﺍﺋﻴﺎﻥ ﮐﺎﺭﻣﺎﺋﻰ ﺑﺸ&#= 65198;ﻯ،ﺩﺭﺻﻮﺭﺗ᥾= 0;ﺎﻯ ﺣﻘﻴﺮ ﺣﻴﻮﺍﻧ&#= 65264;،ﻣﻨﺎﺳﺐ ﻋﻘﺐ ﺭﻭﻫﺎﻯ ﺭ&= #65261;ﺣﻰ،ﮐﻪ ﺍﮐﻨﻮﻥ ﺁﻧﺮﺍ &= #65235;ﺮﺍﻫﻢ ﻣﻴﮑﻨﻨﺪ. ﻃﺮﺩ = ﻧﻔس ﺍﻣّﺎﺭﻩ ﻭ ﮐﺸ&#= 65176;ﻦ ﺁﻥ،ﻫﻤﺎﻥ ﺍﺯ= 5165;ﻟﻪ ﺗﻤﺎﻡ ﺟﺴﻢ ﺃث&#= 1740;رﻯ ﻧﻴﺴﺖ،ﮐﻪ ﺑﺪ= 5261;ﻥ ﺍﻳﻦ ﻧﻔس ﻧﻤﻴ&#= 65176;ﻮﺍﻥ ﺯﻧﺪﻩ ﺑﻮﺩ.ﭼﻪ = ﺭﺳﺪ ﺑﺎﺩﺍﻣﻪ ﺗﮑﺎ&#= 65251;ﻞ،ﻭ ﺍﺩﺍﻣﻪ ﭘﺎﮐﺴ&#= 65166;ﺯﻯ ﺁﻥ.ﺑﻠﮑﻪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﺗﺎ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ،ﻭ ﮐﻢ ﮐ&#= 65198;ﺩﻥ ﺻﻔﺎﺕ ﺯﺷﺖ ﻭﻣ&= #65256;ﻔﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭﺣ&#= 65176;ﻰ ﺑﺸﺮﻯ،ﮔﻮﺋﻰ = 5169;ﺪﻥ ﭼﺴﺒﻨﺪﻩ ﻭ ﻟﺰ&= #65181; ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65169;ﺮﺍﻯ ﺍﮐﺘﻮﭘﻠﺎﺳﻢ &#= 64404;ﻔته اﻧﺪ.ﻭﺗﻤﺎﻡ ﺍ&#= 65251;ﻮﺭ ﻣﻌﻨﻮﻯ ﻭ ﺁثا= 5197; ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﮐ&= #65258; ﺳﻨﮕﻴﻦ ﻫﺴﺘﻨ&#= 65194;،ﻭ ﻗﺪﺭﺕ ﻋﺮﻭﺝ ﺑ&= #65252;ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﻧ&= #65194;ﺍﺭﻧﺪ،ﺩﺭ ﺍﻳﻦ ﭼﺴﺒﻨﺪﮔ&#= 65264; ﻫﺎ ﻣﻰ ﻣﺎﻧﺪ.ﻭ= ﻟﺬﺍ ﭘﺎﮐﺴﺎﺯﻯ ﻭﺗ&#= 65200;ﮐﻴﻪ ﺁﻥ ﻧﻴﺰ ﺳﺨﺖ ﺗ= ﺮ ﺍﺳﺖ.ﻫﻤﺎﻥ ﺍﮐ&= #65176;ﻮﭘﻠﺎﺳﻢ ﺩﺭ ﻣﺠﺎﻟس ﺍﺣ&#= 65216;ﺎﺭ ﺍﺭﻭﺍﺡ،ﺑﮕﻔA= 176;ﻪ ﺍﻳﺮﺍﻧﺸﻬﺮ ﺻ&#= 65262;ﻓﻰ،ﻫﻤﺎﻥ ﺟﺴﻢ ﻣثاﻟﻰ ﭼ= 5204;ﺒﻨﺪﻩ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5203;ﻨﮕﻴﻨﻰ ﻭﺳﺒﮑﻰ ﺁﻥ ﺩﺭ = ﻣﻴﺪﻳﻮﻣﻬﺎ، ﻳﺎ ﻭﺍﺳﻄﻪ ﻫﺎ&= #65263; ﺍﺣﻀﺎﺭ ﺍﺭﻭﺍ&#= 65185; ﻓﺮﻕ ﻣﻴﮑﻨﺪ. ﺍ= ﻟﺒﺘﻪ ﺩﺭ ﻭﻟﺎﻳﺖ ﻭ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ،ﮐﻪ ﺗﻮ= 5183;ّﻬﻰ ﺑﺎﻃﺮﺍﻑ ﻭ &#= 65227;ﻘﺐ ﺳﺮ ﻧﺸﻮﺩ ﻭﺣﺘ&= #65264; ﺑﻤﺸﮑﻠﺎﺕ ﺟﻠ&#= 65262; ﭘﺎﻯ ﺧﻮﺩ ﻧﮑﻨ&= #65194;،ﺑﺴﺮﻋﺘﻬﺎʌ= 63; ﺑﻴﺸﺘﺮﻯ ﺑﺴﻮ&#= 65263; ﻋﻘﻞ ﺍﻟﻬﻰ ﻭﺗ&= #65200;ﮐﻴﻪ ﻋﻤﻴﻖ ﺗﺮ ﺭﻭﺍ&= #65253;،ﻭ ﮐﺴﺐ ﺷﻬﻮﺩﻫﺎ&#= 65263; ﺑﺎﻟﺎﺗﺮ ﻣﻴﺴ&#= 1617;ﺮ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193; ﻣﻴﺮﺳﻨﺪ. ﻭﻟﺬ&= #65165; ﺩﺭ ﻣﺠﺎﻟس ﺍﺣ&#= 65216;ﺎﺭ ﺍﺭﻭﺍﺡ، ﺭﻭﺣﻰ ﭘﺎ= ﻙ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻪ&#= 1548;ﻭ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺧﻮﺩ،ﭘس ﺍﺯ ﻣ= 5198;ﮒ ﺍﺳﺮاء ﻭﻣﻌﺮA= 165;ﺝ ﻧﻤﻮﺩﻩ، ﻗﺎﺑ= 5246; ﺍﺣﻀﺎﺭ ﺁﻧﻬﺎ &= #65169;ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺴ&#= 65174;.ﻭﻫﻤﻴﺸﻪ ﺍﺭﻭﺍﺡ ﺿﻌﻴﻒ&#= 65175;ﺮ ﺍﺯ ﻣﻴﺪﻳﻮﻡ،= 4400;ﻪ ﺩﺭﻣﻠﮑﻮﺕ ﺳﺮ&#= 64404;ﺮﺩن هستند،ﻭﻣﻨﺘ&= #65224;ﺮ ﺗﻮﻟﺪﻯ ﺑﺠﻬﺎ&#= 65253; ﻣﻴﺒﺎﺷﻨﺪ،ﻗA= 166;ﺑﻞ ﺍﺣﻀﺎﺭ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ ﮐﻪ ﺧﺒﺮﻯ ﻫﻢ ﺍ= ﺯ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194;،ﺗﺎ ﺑﺮﺍﻯ ﻣﺎ ﺗﻌﺮ&= #65267;ﻒ ﮐﻨﺪ. ﮔﺮﭼﻪ ﮔﺎ= ﻫﻰ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ،ﺑﺮﺍﻯ ﺻﻠﺎﺡ ﺩﻳﺪﻯ، &#= 65197;ﻭﺣﻰ ﺑﺮﺗﺮ ﻭ ﻳﺎ ﺭﻭ= ﺡ ﺿﻌﻴﻒ ﺭﺍ،ﺑﺎ &#= 65165;ﻃﻠﺎﻋﺎﺗﻰ ﺩﺭﻫﻤﺎﻥ ﺳﻄﺢ &= #65251;ﻠﮑﻮﺕ، ﺑﺮﺍﻯ ﺣﻀّﺎﺭ &#= 65251;ﺠﻠسﺍﺣﻀﺎﺭ ﺭﻭﺡ ﻣﻴﮕﻮﻳﺪ &= #1548;ﮐﻪ ﻋﺒﺮﺕ ﺑﮕﻴﺮﻧ&#= 65194;.ﮐﻪ ﺍﻳﻦ ﻧﻴﺰ ﻳﻚ ﻧ= ﻮﻉ ﺗﺬﮐّﺮ ﺍﻟﻬﻰ &#= 65169;ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﺍﮔﺮ ﮐﻪ ﺍﻣﺎ= ﻣﺎﻥ ﮔﻔته اﻧﺪ،ﺍ᥷= 7;ﻭﺍﺡ ﺩﺭ ﺑﻬﺸﺖ ﺻﻮﺭ&= #65175;ﻬﺎﻯ ﺑﺪﻥ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺟﺴﺖ&#= 1548;ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﻫﻤ&#= 65194;ﻳﮕﺮ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ&#= 1548;ﺩﺭ ﻭﺍﻗﻊ ﺍﻳﻦ ﺩﺭ = ﺑﻬﺸﺖ ﻭﻟﺎﻳﺖ ﻭ</s= pan> &#= 65169;ﻬﺸﺖ ﺍﻭﻝ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﺭﻭﺯﺍﻧﻪ ﺍﺳﺖ &= #64400;ﻪ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ،ﺩﺭ ﻫﻤﺎﻥ ﺻﻮﺭﺕ ﺑ&= #65208;ﺮﻯ ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ،ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺗﺎ ﺑ&= #65166; ﺳﺎﻟﮑﺎﻥ، ﻫﻤ= 5194;ﻳﮕﺮ ﺭﺍ ﺁﺑﮋﮐﺘﻴﻮ &= #65261; ﻣﺤﺴﻮس ﺭﺍ ﺑﺸ&#= 65256;ﺎﺳﻨﺪ. ﻭﻟﺬا ﺭﻭﺡ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ، ﺩﺭ ﺑﺪ&#= 65253; ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﺧ&= #65262;ﺩ ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯﻣﺮﮒ، ﺑﺎﺭ= 5193;ﻳﮕﺮ ﻣﺪﻓﻮﻥ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﻭ ﺯﻳﺎﺭﺕ ﻣﺴﺘﻮ&#= 65183;ﺐ ﺑﻬﺸﺖ ﻗﺒﺮ ﺣﺴ&= #65268;نی ،ﻣﻨﻈﻮﺭ ﺩﻳﺪ= 5165;ﺭ ﺑﺘﻦ ﭘﻴﺮ ﮐﺎﻣ&= #65246; ﺣﺴﻴﻨﻰ،ﺑﺮﺍA= 263; ﺳﺎﻟﮑﻰ ﮐﻪ ﺧﺪ&= #65165;ﻭﻧﺪ،ﺍﻳﻦ ﻭﻟﻰّ ﺣﺴﻴنی که ﺤﺘﻰ ﻣﺤﻤﺪ &#= 65199;ﻧﺪه ای اﺳﺖ،ﺑﺴﺎ᥼= 7;ﻚ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ &= #65165;ﺳﺖ.ﻭﻟﻰ ﺩﺭ ﻗﺒﺮ ﻭ ﺁﺭﺍ= ﻣﮕﺎﻩ ﺍﻭﻟﻴﺎ،ﭼﻪ ﭘ= 5268;ﺎﻣﺒﺮ ﻭﻋﻠﻰّ ﻭﺣﺴﻴ= 5254; ﺑﺎﺷﺪ، ﻳﺎ ﻫﺮ &= #64400;ﺎﻣﻠﻰ ﺍﻟﻬﻰ.ﮐﻪ ﺗﻨﻬ&= #65166; ﺳﺎﻟﮑﺎﻥ ﺑﺎﻳ&#= 65194; ﺑﺎ ﮐﺎﻣﻠﻰ ﺍﻟ&= #65260;ﻰ ﺯﻧﺪﻩ ﺳﺮﻭﮐﺎ&#= 65197; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;، ﻭﻧﻪ ﺗﻘﻠﻴﺪ ﺣ&= #65198;ﺍﻡ ﺍﺯ ﻣﻴّﺖ.ﻫﺮ ﺩ&= #65267;ﺪﺍﺭﭘﻴﺮ ﻳﻚ ﺑﻬﺸت اﺳﺖ. &= #65169;ﺨﺼﻮﺹ ﭘس ﺍﺯ ﻫﺮ ﺷﻬﻮ&= #65193; ﺗﺎﺯه اﻯ ﺩﺭ ﺳ&#= 65166;ﻟﻚ، ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺭ&= #65203;ﻨﺪ ﮐﺮﺩﻥ ﭘﻴﺮ ﺧﻮ&= #65193;،ﺑﻨﺰﺩ ﺍﻭ ﻣﻴﺮﻭﺩ.ﺯﻳ&= #65166;ﺭﺕ ﺷﻬﺮ ﮐﺮﺑﻠﺎ ﻧ&= #65268;ﺰ ﻣﻄﺮﺡ ﻧﻴﺴﺖ،= 5169;ﻠﮑﻪ ﺯﻳﺎﺭﺕ ﭘﻴﺮ ﺑ&= #65166; ﻫﺮ ﮐﺮﺏ ﻭ ﻏﺼﻪ= ﻭ ﺑﻠﺎ ﻭ ﻣﺸﮑﻠﺎ&= #65173; ﺳﻠﻮکی اﺳﺖ،ᤨ= 0;ﻪ ﺑﻬﺸﺘﻰ ﻣﺮﺣل= 607; اﻯ ﻣﻴﺒﺎﺷﺪ.ﻭ&#= 65169;ﺮﺍﻯ ﺷﻨﺎﺧﺖ ﺍﻳﻦ ﭘ&= #65268;ﺮ ﺣﺴﻴﻨﻰ ﺍﺳﺖ، &#= 64400;ﻪ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺁﻧﻘﺪﺭ ﺑﺎﻳﺪ. = ﺑﺮﺳﺮﻭﺳﻴﻨﻪ ﺧﻮﺩ ﺑﺰﻧﺪ،ﺗ= 5166; ﺧﺪﺍﻭﻧﺪ ﺻﺪﺍ&#= 65239;ﺖ ﺩﺭﺧﻮﺍﺳﺖ ﺍﻭ&#= 65197;ﺍ ﺍﺯﻣﺎﻳﺶ ﮐﺮﺩ&#= 65257; ﺑﺎﺷﺪ،ﻭﺍﻟّʋ= 66; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻣﺮﺩ&#= 65253; ﺑﺪﻭﻥ ﺷﻨﺎﺧﺖ &= #65165;ﻣﺎﻡ، ﻫﻤﺎﻥ ﻣﺮﮒ ﺟﺎ&= #65259;ﻠﻴّﺖ ﻭ ﺷﺮﻙ ﺍﺳﺖ، ﮐ&= #65258; ﻗﺸﺮﻳّﻮ&#= 65253; ﺩﺍﺭﻧﺪ.ﺍﻟﺒﺘ&#= 65258; ﺻﻮﺭﺕ ﻣﻤﮑﻦ<sp= an dir=3DLTR> </spa= n>ﺍﺳﺖ،ﺑﺎ ﻣᥴ= 6;ﺳﻚ ﻳﺎ ﺟﺮﺍﺣﻰ ﺑﺎ&= #65199; ﺷﻨﺎﺧﺘﻪ ﻧﺸﻮ&#= 65193;. ﻭﻟﻰ ﺳﺎﻟﻚ ﺩﻳ&= #65194;ﺍﺭ ﭘﻴﺮ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﺭؤﻳﺎ ﺍﺯ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺩﺭ ﺻﻮﺭﺗﻰ ﮐﻪ ﺍﮐ&= #65256;ﻮﻥ ﭘﻴﺮ ﺩﺍﺭﺩ، ﺑ&#= 65262;ﻯ ﻣﻌﺮﻓﻰ ﻣﻴﮑﻨ&#= 65194;.ﻧﻪ ﺟﻮﺍﻧی هاﻯ ﺍA= 261;.ﺗﺎ ﺳﺎﻟﻚ ﺑﺎ ﺍﻭﻟ&= #65268;ﻦ ﺩﻳﺪﺍﺭ ﭘﻴﺮ ﺩ&= #65197; ﺟﻬﺎﻥ ﺍﻭﺭﺍ ﻓ&= #65262;ﺭﺍ ﺑﺸﻨﺎﺳﺪ. ﺣﻘﻴ&= #65240;ﺖ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺑ&= #65194;ﻧﺶ ﻧﻴﺴﺖ. ﻭﺣﺘﻰ ﺑ= ﺬﻫﻦ ﻭ ﻣﺤﻔﻮﻇﺎﺕ ﻭ&= #65251;ﻌﻘﻮﻟﺎﺕ </spa= n>ﺍﻭ ﻧﻴﺴﺖ.ﺑA= 166; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺍﻭ،ﻭ &#= 65165;ﻟﻬﺎﻣﺎﺕ ﻧﺎﺏ ﻭﺗﺎﺯﻩ ﺍ&= #65267;ﻦ ﺍﻭﻟﻴﺎ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟ&= #65260;ﻰ،ﭼﻪ ﺭﺳﺪ ﺑﺴﺎﻟﮑﺎ&#= 65253; ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎ&= #65253;، ﻫﻴﭻ ﺩﻭﻧﻔﺮﻯ &= #64400;ﻤﺎﻝ ﻭﻣﻘﺎﻡ ﻭﻋﻘﻮ&#= 65247;ﺎﺕ ﺍﻟﻬﺎﻣﻰ ﻳﮑﺴ&#= 65166;ﻥ ﻧﺪﺍﺭﻧﺪ.ﻭ ﺑﻘ&= #65262;ﻝ ﭘﻴﺎﻣﺒﺮ، ﻫﺮ &#= 64400;س ﺩﺭ ﺑﻬﺸﺖ ﺧﻮﺩ = ﺧﻮﺍﻫﺪ ﺑﻮﺩ،ﻧﻪ ﺩﺭ ﻋ&#= 65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﮐﻪ ﺭﻭﺣ&= #65264; ﺗﻨﻬﺎ ﺩﺭ ﻓﻀﺎ&= #65163;ﻰ ﺧﺎﻟﻰ ﺍﺯ ﺩﻳﮕ&= #65198;ﺍﻥ، ﺯﻣﺎﻥ ﻫﺎﻯ ﺩﺭ&= #65165;ﺯﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﺑ&= #65248;ﮑﻪ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻧﻮ= ﻋﻰ ﻳﺎ ﻓﺼﻞ ﻧﻮﻋﻰ&= #1548;ﻭ ﻳﺎ ﺩﺭ ﺑﺎﺯﮔﺸ&= #1578; ﺒﺨﻠﻖ ﺑﺸﺮﻯ ﺑ&= #65166; ﻫﻤﺎﻥ ﻣﺸﺨّﺼ= 5166;ت ﻤﻨﺤﺼﺮ ﺧﻮﺩ،= 5261;ﻳﺎ ﺩﺭﺭﺟﻌﺖ ﻓﻮﻕ &= #65169;ﺸﺮﻯ.ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﮑﺎﻧﻰ &= #65255;ﻴﺴﺘﻨﺪ، ﺑﻠﮑﻪ (ﻟﺎﻣﮑﺎ&= #65255;ﻰ)،ﻭﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐﻪ ﺳﺎ&= #65191;ﺘﻤﺎﻧﻰ ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺩﺍﺭﺩ، ﺑﻌﻮﺍ= 5247;ﻢ ﺷﺎﻳﺴﺘﻪ ﻟﺎ ﻣ&= #64401;ﺎﻥ ﺧﻮﺩ ﻣﻴﺮﻭﺩ ﻭ&= #65165;ﻟّﺎ ﺗﻦ ﻭﺫﻫﻦ ﻭ ﺧﺎ= ﻃﺮﺍﺕ ﺍﻧﺴﺎﻥ ﺩﺭ ﮔﻮ&= #65197; ﺧﻮﺩ ﻣﺪﻓﻮﻥ ﻭ&= #65255;ﻴﺴﺖ ﻣﻴﺸﻮﻧﺪ.ﺑﻬﺸ&#= 65176;ﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭﮔﻮﻧﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;، ﺩﻭﺗﺎ ﻗﺒﻞ ﺍﺯ = ﻣﺮﮒ،ﻭ ﺩﻭﺗﺎ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ. ﺭﻭﺯﻫﺎ ﺩﺭ ﻣﻌ&= #65212;ﻮﻣﻴّﺖ ﻭﭘﺎﺩﺷﺎﻫﻰ ﺍ&#= 65247;ﻬﻰ ﻭﺁﺭﺍﻣﺶ ﺧﻴﺎ&#= 65245; ﺑﻬﺸﺖ ﺍﻭﻝ،ﻭ &#= 65207;ﺒﻬﺎ ﺑﻬﺸﺖ ﺩﻭﻡ ﮔﺮ&= #65193;ﺷﻬﺎﻯ ﻣﻠﮑﻮﺗﻰ ﭘﺮ ﺍ&= #65199; ﺣﮑﻤﺖ ﻣﻮﺭﺩ ﻧ&= #65268;ﺎﺯ،ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺷﻴ&= #65198;ﻳﻨﻰ ﭼﻮﻥ ﻫﺮ ﺭؤﻳﺎ&#= 65263; ﺷﺒﺎﻧﻪ،ﺑﺒﻬA= 208;ﺖ ﺳﻮﻡ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ ﺩﺭ ﺳﺎﻳﻪ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﻣﻴﺮﻭﺩ.ﻭ ﺑﻬﺸ&= #65174; ﭼﻬﺎﺭﻡ ﺭﺟﻌﺖ &= #65235;ﻮﻕ ﺑﺸﺮﻯﺑﺠﻬﺎﻥ &#= 65169;ﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﺩﺭ ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ = ﮐﺮﺍﺕ ﺩﻳﮕﺮ.ﺑﻬﺸﺘﻬ&#= 65166;ﻯ ﻣﮑﺎنی ﺒﻮﺳﺘA= 166;ﻧﻰ،ﻭ ﺑﻬﺸﺘﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﺍﻟﻬﺎﻣﻰ،ﻭ ﺑ= 5260;ﺸﺘﻬﺎﻯ ﻣﻘﺎﻣﻰ ﺷﻬﻮﺩ&#= 65263;،ﻭ </spa= n>ﺑﻬﺸﺘﻬﺎﻯ ʌ= 35;ﺼﻮﻝ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻣ&#= 65176;ﻔﺎﻭﺕ،ﮐﻪ ﺍﮐﻨﻮﻥ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺫﺧﻴﺮﻩ &= #65153;ﺧﺮﺕ ﺧﻮﺩ، ﻫﺮﭼﻪ ﺑ&#= 65268;ﺸﺘﺮ ﻓﺮﺍﻫﻢ ﮐﺮﺩﻩ &= #65169;ﺎﺷﻨﺪ.ﮐﻪ ﺧﺪﻣﺎﺕ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺩﺭ ﮐﻤﻴ&= #1617;ﺖ ﻭ ﮐﻴﻔﻴّﺖ ﻣﺘ&#= 65236;ﺎﻭﺕ ﻫﺴﺘﻨﺪ. ﻭ ﭘﺎﺩ= ﺍﺷﻬﺎﻯ ﺁﻧﻬﺎ ﻧﻴﺰ،ﺫ= 5191;ﻴﺮﻩ ﺁﺧﺮﺕ ﻣﺘﻔﺎﻭ&#= 65173; ﺍﺳﺖ ﻭﻟﺬﺍ ﺩﺭ = ﻓﺼﻮﻝ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮﻯ ﺭﺟﻌﺖ &= #65193;ﺍﺭﻧﺪ. ﮐﻪ ﺭﺍﺣﺖ ﺗﺮ ﻭ= ﺳﺮﻳﻌﺘﺮ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ، ﺧﻮﺩ= 5197;ﺍ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻣﻴﺮﺳﺎﻧﻨﺪ.ﻭ &= #65175;ﺎ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﻧﻴ&= #65200;، ﺑﺎﻟﺎ ﻭﻣﻌﺮﺍ&#= 65181; ﻣﻴﺮﻭﻧﺪ.ﺗﺎ ﺍ&= #65199; ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺖ ﺳﻮﻡ ﺧﻮﺩﺍﺳﺘ&#= 65236;ﺎﺩﻩﻧﻤﺎﻳﻨʋ= 94;،ﺗﺎﺑﺎﺯﺭجع= 578;ﻋﻈﻴﻤﺘﺮﻯﺑﺠ= ;ﻬﺎﻥﺑﻨﻤﺎﻳﻨ&#= 65194;.<o:p></o:p> = 5197;ﺍﺑﻄﻪ ﺭﻭﺍﻥ ﺑﺎ ﺗﻦ،&#= 65193;ﺭ ﻭﺍﺳﻄﻪ ﺑﻮﺩﻥ &= #65195;ﻫﻦ ﻭﺧﻮﺩﺁﮔﺎﻩ،A= 193;ﺭﻳﮑﺪﻳﮕﺮ ﺃثر ﻣﻴﮕﺬﺍﺭA= 255;ﺪ.ﻭﻟﻰ ﺑﻴﺸﺘﺮ ﻗﺪﺭﺕ &= #64400;ﺸﺶ ﻭﺗﺄثیر ﮔﺮﻓʋ= 76;ﻦ ﺩﺭ ﻗﺴﻤﺖ ﭘﺎﺋ&= #65268;ﻦ ﺗﺮ ﺍﺳﺖ.ﮐﻪ ﺳﻘ= ﻮﻁ ﻫﻤﻴﺸﻪ ﺁﺳﺎﻥ &= #65175;ﺮ ﺍﺯ ﺻﻌﻮﺩ ﻭ ﺑﺎ= ﻟﺎﺭﻓﺘﻦ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺍﻧ= ﺴﺎﻧﻬﺎ ﺑﺴﺮﻋﺖ ﻭ ﺷﺘﺎ&= #65167; ﺩﺭ ﻗﻬﻘﺮﺍﻫﺎ&#= 65263; ﺭﻭﺣﻰ ﭘﺎﺋﻴﻦ&#= 1548;ﺑﺤﻘﺎﺭﺕ ﻧﻮﻋﻰ می ﺮﻭﻧ= 5194;.ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﻭ&= #64380;ﺎﺭ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺣ&#= 65240;ﻴﺮ ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ = ﻭ ﻓﺴﺦ ﻭ ﺭﺳﺦ ﻭﻭ= ﺳﺦ می گرﺩﻧﺪ.ﺗﺎ A= 175;ﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭ ﺁﻳﻨﺪه ﻫﺎ &= #65169;ﻨﻤﺎﻳﻨﺪ. ﺗﺎ ﺑﺎﺯ ﺑﺎ ﺗﮑ= ﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺗﺎ ﻧﻮﺭﻗﺎﺋﻢ &= #65169;ﺮﺳﻨﺪ.ﻭ ﻟﺎﺟﺮﻡ ﻭ ﺑﺪﻭ&= #65253; ﺟﺮﻡ ﻭﮐﺎﺭﻣﺎ&#= 65207;ﺪﻧﻬﺎﻯ ﻣﺠﺪﺩ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢ ﻭﺍﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﺮﺳﻨﺪ.ﻭ ﻟﺬﺍ = ﺳﺎﻟﮑﺎﻥ ﺩﺭﺑﺎﺭﻩ ﻋﻘﻞ &= #65247;ﻮﺍﻣﻪ ﻭ ﺍﻳﺪﻫﺁﻝ ﻃﻠ&= #65168; ﺧﻮﺩ، ﮐﻪ ﻧﻴﺮ&#= 65261;ﻣﻨﺪﺗﺮ ﻭﮐﺎﻣﻠﺘﺮ ﺍﺯ &= #65227;ﻘﻞ ﻣﺎﺩﻯ،ﺩﺭ ﻫﻤ= 5258; ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻭﻟﻰ ﺍﻟﺒﺘﻪ ﺿﻌﻴﻒ &= #65175;ﺮ ﺍﺯ ﻋﻘﻞ ﮐﻠّﻰ &= #65165;ﻟﻬﻰ ﺷﺎﻫﺪﺍﻥ ﺭﻭﺡ &= #65165;ﻟﻘﺪس ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ.ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺭ&= #65255;ﺞ ﻭ ﺗﺤﻤّﻞ ﻭﺻﺒ&#= 65198; ﺑﻠﺎﻳﺎ ﻭ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﺧﻮﺩ،ﻣﻴﺘﻮﺍA= 255;ﻨﺪ ﺍﺯ ﻋﻘﻞ ﻟﻮّﺍ&#= 65251;ﻪ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨ&#= 65256;ﺪ،ﮐﻪ ﺑﻌﻘﻞ ﮐﻠّّی A= 165;ﻟﻬﻰ ﺑﺮﺳﻨﺪ.ﻭ ﺗﻨﻬ&= #65166; ﺑﺎ ﺗﺴﻠﻴﻢ ﻭ ﻣ= ﻘﺎﻭﻣﺖ ﺑﺮﺍﻯ ﺳﻘﻮﻁ ﻧ&= #64401;ﺮﺩﻥ ﺭﻭﺡ ﻟﻮّﺍﻣﻪ &#= 65191;ﻮﺩ،ﻭﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﮐﻨﺘﺮ&#= 65245; ﻭ ﺧﻮﻳﺸﺘﻦ ﺩﺍ&= #65197;ﻯ ﻧﻔس ﺍﻣّﺎﺭﻩ = 4400;ﻨﻨﺪ.ﺗﺎ ﺩﺭ ﻣﺮﺍﺣﻞ ﻫﻔ&= #65176;ﮕﺎﻧﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻭ&= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ،ﻭﻋﻘA= 246; ﻫﺎﻯ ﻣﺮﺑﻮﻃﻪ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺑ&= #65198;ﺳﻨﺪ.ﻭ ﺑﺘﺪﺭﻳﺞ ﺳﺮﻋ&#= 65174; ﻭ ﺷﺘﺎﺏ ﺗﻌﺎﻟ&= #65264; ﺑﺒﺎﻟﺎ ﭘﻴﺪﺍ &= #65251;ﻴﮑﻨﻨﺪ. ﮐﻪ= ﻗﺒﻠﺎ= ; ﺷﺘﺎﺑﻬﺎ ﺩﺭ ﺳﻘﻮﻁ ﺑﺤﻘ&= #65166;ﺭﺗﻬﺎ ﺑﻮﺩ ﻭ ﺩﺭ ﮐﺎﻣ= ﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺣﺘﻰ ﻫﻮﺳﻬﺎﻯ &= #65255;ﻔﺴﺎﻧﻰ ﻭ ﺳﻘﻮﻁ،ﺃﻧﺪ= 5241; ﺗﺄثیرﻯ ﺩﺭ ﺭA= 261;ﺡ ﺍﻟﻬﻰ ﻧﺪﺍﺭﺩ.&= #65261; ﻟﺬﺍ ﻣﻌﺼﻮﻡ ﺍ&= #65199; ﮔﻨﺎﻩ ﻭ ﺣﺘﻰ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺧﻄA= 166;ﻯ ﺍﺗّﻔﺎﻗﻰ ﺁﻧ= 5166;ﻥ ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺳ&= #65174;.ﻭﺷﺎﻳﺪ ﻫﻢ ﮔﻨﺎﻩ ﻫﺎﻯ = ﭘﻴﺸﻴﻦ، ﺍﻳﻨﻚ ثوﺍﺏ ﺧ= 5262;ﺍﻫﺪ ﺑﻮﺩ.ﭼﻮن ﺴﻴّ= 5164;ﺎﺕ ﺣَﺴِﻨﺎﺕ ﻣﻴA= 208;ﻮﻧﺪ. ﺍﻟﺒﺘﻪ ﺑﻴﻦ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺗﻔ&= #65166;ﻭﺗﻬﺎﻯ ﺩﺭ ﻋﻘﻞ ﻭ ﻧﻴﺮ= ﻭﻫﺎﻯ ﺩﻳﮕﺮ ﺣﻴﺎﺗﻰ &= #65261; ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﻰ = ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﻭ ﺗﻔﺎﻭ&= #65173; ﺩﺭ ﺫﺧﻴﺮﻩ ﺁﺧ&= #65198;ﺕ ﺩﺍﺭﻧﺪ. ﻫﻤﺎﻥ = ﮔﻮﻧﻪ ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺑﺸﺮﻯ،ﺍﻳﻨﻚ = 5169;ﺎﻫﻢ ﺗﻔﺎﻭﺗﻬﺎ ﺩﺍ&#= 65197;ﻧﺪ.ﺑﺮﺧﻰ ﺳﺒﻘﺖ ﮔﺮﻓﺘﻪ&#= 1548;ﺑﺮﺧﻰ ﻋﻘﺐ ﻣﺎﻧﺪﻩ،= 5261; ﺿﺎﻝّ ﺟﺎﻣﺎﻧ= 5194;ﻩ ﻭﮔﻤﺮﺍﻩ،ﮐﻪ = 5211;ﻔﺎﺕ ﺳوء ﻧﻴّﺖ ﻭﺟA= 260;ﺎﻟﺖ ﻭﺟﺎﻩ ﻃﻠﺒﻰ ﻭ = ﻓﺴﺎﺩ ﺷﻬﻮﺍﻧﻰ ﻭ ﺣﺮ&= #65209; ﻭﻣﺎﻝ ﺃﻧﺪﻭﺯ&#= 65263; ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﻧ&= #65204;ﺒﺖ ﺑﺪﻳﮕﺮﺍﻥ ﺩﺍ&#= 65197;ﻧﺪ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭ&#= 65247;ﻰ ﺳﺎﻟﮑﺎﻥ ﻫﻤﮑ&#= 65166;ﺭﻯ،ﻭﺍﻭﻟﻴᥴ= 6;ﻯ ﺍﻟﻬﻰ ﻓﺪﺍﮐﺎ&#= 65197;ﻯ ﺩﺍﺭﻧﺪ.ﻭﻋﮑس &#= 65175;ﻤﺎﻣﻰ ﺻﻔﺎﺕ ﻗﻬﻘﺮﺍ&#= 65163;ﻴﺎﻥ ﻗﺸﺮﻯ ﻭﻣﺸﺮﻙ &= #65261;ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍ،ﻭﻟﻰ ﺩﺭ &#= 65247;ﺒﺎس ﺁﺧﻮﻧﺪﻯ ﻭ ﺭﻭ&= #65187;ﺎﻧﻴّﺖ ﮐﺎﺫب اﻭﻟﻴﺎA= 263; ﺍﻟﻬﻰ ﺁﻧﻘﺪﺭ &= #64400;ﻨﺘﺮﻝ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65255;ﺪ، ﮐﻪ ﻧﻴﺎﺯﻯ ﺑﺘ&= #65262;ﻃﺌﻪ ﻭ ﺗﻘﻠّﺐ ﻭ ﺣﺮ&= #65209; ﻭﻣﺎﻝ ﻭ ﻣﻨﺎﻟ&= #65264; ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺧ= ﻮﺩ ﻫﻤﻴﻦ ﻣﻮﺟﺐ ثوﺍﺑﻬﺎﻯ ﺑﻴA= 208;ﺘﺮ،ﻭﺗﻤﺮﻳﻦ ﺗﮑﺎﻣﻞ ﻋﻤﻴﻖ &= #65175;ﺮ ﺍﺳﺖ. ﺍﻳﻦ ﻣﺸﺮ= ﮐﻴﻦ ﻗﺸﺮﻯ،ﻫﻤﺎﻥ = 5169;ﺪﺩﻳﻨﺎﻥ ﻧﺎﺑﺨﺸﻮﺩﻧﻰ &#= 65259;ﺴﺘﻨﺪ.ﻭﻟﻰ ﺑﻰ ﺩﻳﻨﺎﻥ،ﺑ= 5192;ﺎﻃﺮ ﺑﻰ ﺧﺒﺮﻯ ﻳﺎ ﻧ= ﺎﺗﻮﺍﻧﻰ ﺍﺩﺭﺍﻙ ﺍﻫﻤﻴ&#= 65174; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ، &#= 64400;ﻪ ﺑﺎ ﻧﺴﺦ ﺑﻬﺘﺮ<= /span> </spa= n>ﺑﺸﺮﻯ،ﻭ ﮐ᥷= 8;ﺍﻣﺎﺕ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﮐ&= #65256;ﻮﻥ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﮐﻪ ﭼﻮﻥ ﺑﻌﻘﻞ ﻭﺗ&= #65262;ﺍﻥ ﮐﺎﻓﻰ ﺩﺭ ﻋﺸﻖ = ﻭﻋﻮﺍﻃﻒ ﻭﺻﺒﺮ ﻭ ﺍﺭﺍﺩ&= #65257; ﻭ ﭘﺎﻳﺪﺍﺭﻯ ﺑ&= #65198;ﺳﻨﺪ، ﺁﻧﮕﺎﻩ ﻣﺴﺌﻮ&#= 65247;ﻴّﺖ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ.&= #65261;ﻗﺸﺮﻯ ﮔﺮﻯ ﺁﻧﻬﺎ ﺷﺮ&= #65241; ﻧﺎﺑﺨﺸﻮﺩﻧﻰ &#= 65251;ﻴﺸﻮﺩ.ﻭﺍلاّ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﮔﻨﺎﻫﺎﻥ ﺭﺳﻴﺪﻩ ﺑﻌﺮﺵ &= #65255;ﻴﺰ ﺍﺯ ﺯﻳﺎﺩﻯ،ﺑ= 5166; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65192;ﺸﻮﺩﻩ ﻣﻴﺸﻮﺩ. ﮔ᥷= 8;ﭼﻪ ﺗﺰﮐﻴﻪ ﺁﻧﻬﺎ &= #65193;ﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﻣ&= #65208;ﮑﻞ ﺗﺮ، ﻭ ﻳﺎ ﻟﺎﺯ&= #65249; ﺗﺮ ﻣﻴﺒﺎﺷﺪ.<o:p></o:= p> = 5183;ﻬﻨّﻢ ﻫﻤﺎﻥ ﺟﻬﺎﻧﻮ&#= 65249; ﻳﻮﻧﺎﻧﻰ،ﺑﻤA= 228;ﻨﻰ ﺟﻬﺎﻥ ﻓﺎﺭﺳﻰ &= #65165;ﺳﺖ. ﮐﻪ ﺩﺭ ﺗﺮﺟﻤﻪ = ﺍﻭﻝ ﺗﻮﺭﺍﺕ ﺑﺎﺑﻞ&#= 1548; ﺑﺰﺑﺎﻥ ﻟﺎﺗﻴ&#= 65254; ﺑﮑﺎﺭ ﺑﺮﺩه ﺸ&#= 65194; وماﻧﻨﺪ ﺍﻟﻔʋ= 66;ﻅ ﺩﻳﮕﺮﻯ ﭼﻮﻥ ﺻ&= #65198;ﺍﻁ ﻳﺎ ﻫﻤﺎﻥ ﺍﺳﺘ&= #65198;ﻳﺖ ﻭﺍﺳﺘﺮﺍﻳﺖ.ﮐ&#= 65258; ﭼﻮﻥ ﺑﻌﺪﺍ ﺗﻮ&= #65197;ﺍﺕ ﺑﻌﺒﺮﻯ ﺗﺮﺟﻤ&#= 65258; ﺷﺪ، ﺍﻳﻦ ᥴ= 5;ﻟﻔﺎﻅ ﻳﻮﻧﺎﻧﻰ ﻫﻤﭽ&#= 65256;ﺎﻥ ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﺷ&= #65194;ﻧﺪ.ﺯﻧﺪﮔﻰ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺩﺭ ﺟﻬﺎﻥ،ﮐﻪ &#= 65199;ﻳﺮ ﺁﻓﺘﺎﺏ ﺩﺍﻍ ﺑ&= #65198;ﺍﻯ ﺍﻋﺮﺍﺏ،ﻭ ﺯﻳ= 5198; ﭘﻮﺳﺖ ﭼﺮﻣﻴﻦ &= #64400;ﻠﻔﺖ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﺩ&= #65261;ﺍﺏ،ﻭ ﻣﺪﺍﻡ ﺩﺭ ﻓﺮﺍ&= #65197; ﺍﺯ ﭼﻨﮕﺎﻝ ﺩﺭ&= #65255;ﺪﮔﺎﻥ، ﻫﻤﻴﺸﻪ ﺧﺴﺘﻪ &= #65261;ﮔﺮﺳﻨﻪ،ﮐﻪ ﺟﺰ ﺁﺏ ﻣﺮﺩﺍﺑ&= #65260;ﺎﻯ ﺩﺍﻍ ﻭﻣﺘﻌﻔّ= 5254; ﻭ ﺗﻠﺦ ﺑﺮﺍﻯ ﻧ= ﻮﺷﻴﺪﻥ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺁ= ﻧﺠﺎ ﻧﻴﺰ ﮐﻤﻴﻦ ﮔﺎ&= #65257; ﺩﺭﻧﺪﮔﺎﻥ ﻭﺷ&#= 64401;ﺎﺭ ﭼﻴﺎﻥ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ، ﻟﺬﺍ ﺗﺸﻨﻪ ﺑﺎ&= #65199; ﻣﻴﮕﺮﺩﻧﺪ. ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﺴﺘﺄﺻل ﺮﺍ ﺩ&#= 65197;ﻋﺬﺍﺑﻬﺎﻯ ﺟﻬﻞ ﻭ ﮔﺮﻓﺘﺎ&= #65197;ﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻣﻰ ﺑﻴ&= #65256;ﻨﺪ.ﻭ ﺗﺎ ﺍﻣﮑﺎﻥ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ، ﺑﺮﺍﻯ &#= 65203;ﻠﺎﻣﺘﻰ ﺁﻧﺎﻥ ﺍﻗﺪﺍﻡ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ ﻭلی ﺪﺭ ﺳﺎﻟﮑ= 5166;ﻥ ﺍﻟﺒﺘﻪ ﺑﺎ ﺗﻤ&= #65166;ﻡ ﺟﻬﺪ ﻭﮐﻮﺷﺶ ﺑ&= #65198;ﺍﻯ ﻫﺪﺍﻳﺖ ﻭ ﺭﺳﺎ&= #65255;ﺪﻥ ﺁﻧﺎﻥ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻣﻴﺴّ= 5198; ﺁﻧﻬﺎ ﻣﻴﮑﻮﺷ&#= 65256;ﺪ. ﻭﻧﺠﺎﺕ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺭﺍ ﻧﺠﺎﺕ ﺑﻴﺸ&= #65176;ﺮ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;.ﺩﺭ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ،ﻣﻴﺘﻮﺍ᥽= 3; ﭼﻨﺪﻳﻦ ﭘﻠّﻪ &#= 65203;ﻘﻮﻁ ﻭﺍﻓﺖ ﻋﺼﺒﻰ ﺩ&= #65267;ﺪ. ﻭﻟﻰ ﺩﺭ ﺻﻮﺭﺕ = ﻣﻌﺎﻟﺠﻪ،ﺩﺭA= 169;ﻮﺩﻥ ﻃﺒﻴﺐ ﻭﻫﻤﮑﺎ&#= 65197;ﻯ ﺑﻴﻤﺎﺭ،ﺗﻨﻬA= 166; ﺩﻭ ﭘلّه شف= 5; ﺭﺍﺩﺍﺭﻧﺪ.ﻭ ﺑﻴﺸﺘﺮ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﻨﺪ ﺟﺒﺮﺍﻥ ﮐﻨﻨﺪ.&= #65261;ﻟﺬﺍ ﻋﻘب ﺮﻭﻯ ﻣﻘﺎ&#= 65249; </spa= n>ﺭﻭﺣﻰ ﺟﺒﺮʋ= 65;ﻥ ﻧﺎﭘﺬﻳﺮ ﺍﺳﺖ. = ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻧﻮﺭ&#= 65251;ﺎﻝ،ﺩﺭ ﺩﺍﺷﺘﻦ ﺍﺳﺘﻌ&#= 65194;ﺍﺩ ﻗﺒﻠﻰ ﺩﺭ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ، ﺗﺎ ﻫﻔﺖ ﻣﻘﺎﻡ = ﺍﻟﻬﻰ ﻭﻋﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264; ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65166;ﻟﺎ ﺑﺮﻭﻧﺪ ﺗﺎ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5240;ﻴﻪ ﺭﺍﻩ ﺭﺍ ﺍﺩﺍﻣ&= #65258; ﺑﺪﻫﻨﺪ.ﻭ ﺑﻨﻮ&= #65197; ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑ&#= 65198;ﺳﻨﺪ. ﺩﺍﺳﺘﺎﻥ ﺳﻠﺎ&#= 65251;ﺘﻰ ﺟﺴﻢ ﺩﺭ ﺳﻠﺎﻣ&= #65176;ﻰ ﻋﻘﻞ ﺍﺳﺖ. ﺩﺭ ﺍ= ;ﻧﺴﺎﻧﻬﺎﻯ ﺳﺎﻟﻢ ﻭ ﺻﺎﺩﻕ.= ﻭﻟﻰ ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﺑ&= #65268;ﻤﺎﺭﮔﻮﻧﻪ ﺑﻤﻮﺟﺐ ﺗﺤﻘﻴ&#= 65238; ﻋﻠﻤﻰ ﭘﺰﺷﮑﺎ&#= 65253;، ﺗﻤﺎﻣﻰ ﺑﻴﻤﺎ&#= 65197;ﻳﻬﺎ ﺍﺳﺘﻌﺪﺍﺩ ﻗﺒ&#= 65248;ﻰ ﺩﺍﺭﻧﺪ. ﭼﻪ ﺑﺼ= ﻮﺭﺕ ﻋﻴﺒﻰ ﮊﻧﺘﻴﮑ&#= 65264;،ﮐﻪ ﺧﻮﺩ ﺳﺎﻳﻪ ﻣﻌ&= #65166;ﻳﺐ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﭘس ﺍﺯﻣﻌﺎﻟﺠ= 5258; ﺗﻦ،ﻣﻨﺠﺮ ﺑﺸ= 5236;ﺎﻯ ﻋﻘﻞ ﻣﻴﺸﻮﺩ، &#= 65251;ﮕﺮ ﺑﺎﻟﻌﮑس ﻭﻋﻘ= 5246; ﻧﻴﺰﻋﻠﻢ ﻭﺩﺍ&#= 65255;ﺶ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5193;ﺭجه ﭙﺎﮐﻰ ﺭﻭﺍﻥ ﺍ&= #65199; ﻋﻘﺪهﻫﺎ ﻭﺣﻴ= 5262;ﺍﻧﻴّﺘﻬﺎ ﻭﻋﺎﺩﺍﺕ ﺣﻘﻴ&#= 65198; ﺍﺳﺖ.ﻭﻟﺬﺍ ﺑﺎ = ﺷﻬﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ،ﻣﺪʋ= 65;ﻡ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬ&#= 1740; ﺒﺎﻟﺎﺗﺮ ﻧﺼﻴ&#= 65168; ﺷﺎﻫﺪﺍﻥ ﺍﻳﻦ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻣﻴﺸﻮ&#= 65193;. ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﻭ= ﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻣﻬﺎ،ﺍA= 251;ﮑﺎﻥ ﺁﻥ ﻫﺴﺖ.ﺭﻧﺞ ﺩ= ﻭﺭﻩ ﺳﻠﻮﻙ، ﮔﻨﺞ ﮔ&#= 65198;ﺍﻥ ﻭﺷﺎﻳﮕﺎﻥ ﻭﺷ&#= 65166;ﻳﺎﻥ ﺑﺒﺎﺭ ﻣﻴﺂﻭﺭ&#= 65193;. ﻗﻮﺭه ها تُرش ئر ﺻﺒﺮ ﺣﻠﻮﺍ= 5263; ﺷﻴﺮﻳﻦ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭ ﺣﺘﻰ ﺳﻴﻠﻰ ﻧ= ﻘﺪ ﺭﺍ ﺟﺎﻫﻠﺎﻥ ﺑ&= #65198; ﺣﻠﻮﺍﻯ ﻧﺴﻴﻪ &= #65261; ﺁﻳﻨﺪﻩ ﻣﻮﻋﻮﺩ ﺗ= ﺮﺟﻴﺢ ﻣﻴﺪﻫﻨﺪ.ﻭﻟﻰ &= #65227;ﺎﻗﻠﺎﻥ ﻫﻢ ﺳﻴﻠﻰ ﺭﺍ ﻧ= ﻤﻰ ﺧﻮﺭﻧﺪ،ﻭﻫﻢ = 5169;ﺎ ﺻﺒﺮ ﺣﻠﻮﺍﻯ ﻣ&= #65262;ﻋﻮﺩ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﺧ&= #65262;ﺍﻫﻨﺪ ﻧﻤﻮﺩ . ﺗﺤﮑّﻢ = ﺩﺭ ﺧﻮﻳﺸﺘﻦ ﺑﺎ ﭘ&= #65256;ﺪﺍﺭ ﻧﻴﻚ ﻭ ﮔﻔﺘﺎﺭ = ﻧﻴﻚ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﮐﺮ= ﺩﺍﺭ ﻧﻴﻚ، ﺗﻤﺮﻳﻨ= 5166;ﺕ ﺿﺮﻭﺭﻯ ﺑﺮﺍﻯ &= #65175;ثبیت ﻋﺎﺩﺍﺕ ﺗﺎﺯﻩ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺳﺎﻟ&= #65242; ﻣﻴﺒﺎﺷﺪ . ﻣﻌﺎ= ﻟﺠﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺻ&= #65170;ﻮﺭﻯ ﺍﺳﺖ،ﻭ ﻋﺸﻖ ﻭ&#= 65165;ﻣﻴﺪ ﻭ ﺍﻃﺎﻋﺖ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﻟ&= #65264; ﻣﻌﺎﻟﺠﻪ ﺑﻴﻤ&#= 65166;ﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺑﺎ ﺗﺨ&= #65194;ﻳﺮ ﺍﻋﺼﺎﺏ ﻭﺍﻟﮑ&#= 65176;ﺮﻭﺷﻮﻙ،ﻭﻣ᥷= 4;ﺍم ﺼﺤﺒﺖ ﮐﺮﺩن ا= 5203;ﺖ. ﻫﻴﭽﮕﺎﻩ ﺳﻠﺎ&#= 65251;ﺘﻰ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ ﮐﺎﻣﻞ ﻭ ثاﺖ ﻧ&#= 65268;ﺴﺖ.ﺑﻴﻤﺎﺭﻳA= 260;ﺎﻯ ﮐﺸﻨﺪﻩ ﺍﻧﺴﺎ&#= 65253;،ﺗﻤﺎﻣﺎ ﺭﻭﺍﻧﻰ ﻭﻧﺘﻴ&#= 65184;ﻪ ﻣﻌﺎﻳﺐ ﮊﻧﺘﻴ&#= 65242; ﺟﺴﻤﺎﻧﻰ ﻭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣی هستند.ﮐ= ;ﻪ ﺣﺘﻰ ﺩﺭ ﺳﻠﺎﻣ&= #65176;ﻰ ﺗﻦ ﻭﺫﻫﻦ،ﺑﺎ= 5199; ﻣﺮﮔﻬﺎﻯ ﻧﺎﮔ&#= 65260;ﺎﻧﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ&= #65197;ﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﻫ&#= 65252;ﭽﻨﺎﻥ ﻣﻌﺎﻟﺠﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﺩ ﺗﺎ ﺩﺭ ﻫ= ﺮ ﻣﺮﺣﻠﻪ،ﺷﺎﻳA= 204;ﺘﻪ ﻳﺎﻓﺘﻦ ﺍﻳﻦ<sp= an dir=3DLTR> ﻫﻤﺎﻧﻰﺭ&= #1576;ّاﻟﻨﻮﻉﺧﻮﺩ= ;ﺭﺍﺑﻴﺎﺑﺪ. ﺍﻧ= ﻌﮑﺎس ﺸﺮﻃﻰ ﺩﺭ ﺣﻴﻮ&= #65165;ﻧﺎﺕ،ﻭ ﺍﻧﻌﮑﺎس ﺗﺠﺮ= 5169;ﻰ ﺩﺭ ﺍﻧﺴﺎﻥ،ﻭ &#= 65165;ﻧﻌﮑﺎس ﻋﻘﻠﻰ ﺩﺭﺳﺎﻟ&#= 64401;ﺎﻥ،ﻭ ﺍﻧﻌﮑﺎس ﺍﻟﻬ= 5264; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ،ﺩﺭﺟﺎA= 175;ﻰ ﺍﺯ ﻭﺳﺎﺋﻞ ﻃﺒ&= #65268;ﻌﻰ ﻭﺍﻟﻬﻰ ﺑﺮﺍﻯ &= #65175;ﮑﺎﻣﻞ،ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑ&= #65198;ﺍﻯ ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ &= #65193;ﺭ ﺟﻬﺎﻥ ﺩﺍﺭﺩ. ﺣ= ﻮﺍس ﭘﻨﺠﮕﺎﻧﻪ ﺑﺎ &= #65187;ﻮﺍس ﺑﺎﻟﺎﺗﺮ ﺭﻭﺣ&#= 65264;،ﭼﻮﻥ ﺣسّ ﻣﺸﺘﺮﻙ ﻭ &#= 65193;ﻳﮕﺮ ﺍﺣﺴﺎﺳﻬﺎﺋﻰ &#= 64400;ﻪ ﮔﻬﮕﺎﻩ ﺩﺭ ﺍﻧ&= #65204;ﺎﻥ ﺳﺎﻟﻢ ﺩﻳﺪﻩ ﻣ&= #65268;ﺸﻮﺩ، ﻫﻤﻪ ﺑﺮﺍﻯ ﮐﺎ&= #65197;ﺑﺮﺩ ﻭ ﺩﺭﻳﺎﻓﺖ ﻫﺮ&= #65227;ﮑس ﺍﻟﻌﻤﻞ ﻭ ﺍﻧﻌ&= #64401;ﺎﺳﻰ ﺩﺭﻣﺮﺍﺗﺐ ﺟﺴ&#= 65250; ﻭﺫﻫﻦ ﺍﺳﺖ.ﻭﻋ&= #65170;ﺮﺗﻰ ﻋﻘﻠﻰ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ، ﻭﺍﻟﻬﺎﻣﺎﺕ ﻟ&#= 65194;ﻧّﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﺩﺭ ﺗ&= #65252;ﺮﻳﻨﺎﺕ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺳﺎﺯﻯ ﺩﺭ ﺑﺪﻥ&= #1548;ﭼﻮﻥ ﺗﻤﺮﻳﻦ ﻭﺭﺯﺷ&#= 64401;ﺎﺭﺍﻥ،ﻭ ﻣﻠﮑﻪ ﺳﺎﺯﻯ ﺩ&= #65197; ﺫﻫﻦ ﭼﻮﻥ ﻗﺪﺭ&= #65175;ﻬﺎﻯ ﺑﻴﺎﻧﻰ ﻭﻫﻨﺮ&#= 65263; ﻭ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴ= ﻔﻰ،ﻭﻧﻴﺰ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺳﺎﺯﻯ ﺭﻭﺍﻧﻰ &= #65193;ﺭ ﻋﺎﺩﺍﺕ ﻧﻴﻚ ﻭ&= #64400;ﺴﺐ ﺻﻔﺎﺕ ﺟﺪﻳﺪ،= 4380;ﻮﻥ ﻋﻔﻮ ﻭﮔﺬﺷﺖ ﻭ = ﺗﺮﺣّﻢ ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ، &= #65259;ﻤﻪ ﺍﻳﻨﻬﺎ ﻧﻮﻋﻰ &= #65165;ﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺣﻮﺍس ﻭ ﺍﻧ&= #65228;ﮑﺎﺳﺎﺕ ﺧﺎﺭﺟﻰ ﺩﺭ ﻭﺟ&= #65262;ﺩ ﺍﻧﺴﺎﻥ، ﺑﺨﺼ= 5262;ﺹ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ.ﮐﻪ ﮐﻤﻚ ﺑ= ﺎﻧﺴﺎﻥ ﻣﻴﮑﻨﺪ،ﺗﺎ ﺑ= 5198;ﺍﻯ ﻫﺮ ﮐﺎﺭ ﻣﮑﺮﺭ&= #65263; ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﺍ&= #65255;ﺪﻳﺸﻪ ﻭ ﺭﺍﻩ ﺣﻞ ﺟﻮﺋ= ﻰ ﮐﻨﺪ.ﻭﺗﻤﺎﻡ ﻫ&= #65252;ّﺖ ﻭﺟﻬﺪ ﻭﮐﻮﺷﺶ &= #65191;ﻮﺩﺭﺍ ﺑﺮﺍﻯ ﻫﺪﻑ ﺑﺮ&= #65175;ﺮﻯ،ﮐﻪ ﻫﻨﻮﺯ ﺑﺪﺳﺖ ﻧ&= #65268;ﺎﻣﺪﻩ ﺑﮑﺎﺭ ﮔﻴﺮﺩ.ﻳ&= #65166; ﻫﻤﺎﻥ ﮐﺎﺭ ﺳﺎ&= #65247;ﻚ ﻭﻟﺎﻳﺖ ﺑﺮﺍﻯ &= #65197;ﺳﻴﺪﻥ ﺑﮑﻤﺎﻝ ﺍﻳﺪﺁ&#= 65245; ﺻﻔﺎﺕ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺩ= 5197; ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65197;ﻭﺡ ﺍﻟﻘﺪسﺭﺏّ ﺍA= 247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﻧﺠﺎﺕ ﺍﺯﻫﺮ ﻧ&= #65262;ﻉ، ﺑﺴﺘﻪ ﺑﮑﺴﺐ ﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ &= #65197;ﺏّﺍﻟﻨﻮﻉ ﻣﺮﺑﻮﻃﻪ ﺍﺳﺖ.&= #65261; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65198;ﺣﺴﺐ ﻧﻈﺮﻳّﺎﺕ ﻃﺒ= 5240;ﻪ ﺑﻨﺪﻯ ﮔﻴﺎﻩ ﺷ&= #65256;ﺎﺳﻰ ﻭﺣﻴﻮﺍﻥ ﺷﻨﺎ&#= 65203;ﻰ ﻧﻤﻰ ﮐﻨﻴﻢ.ﺁﻧ&= #65240;ﺪﺭ ﮐﻪ ﺑﺮﺣﺴﺐ ﻃﺒ&= #65240;ﻪ ﺑﻨﺪﻯ ﻫﺎﻯ ﺷﻬ&= #65262;ﺩﻯ ﻣﻴﻨﻤﺎﺋﻴﻢ. ﮔ&= #65262;ﺋﻰﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﻫﺮ ﮔﺮﻭ&= #65257; ﺷﺒﻴﻪ ﺑﻬﻢ ﺩﺭ = ﺗﮑﺎﻣﻞ،ﻳﻚ ﺭﺏّ ﺍﻟﻨﻮﻋﻰ &#= 65153;ﻣﺎﺩﻩ ﮐﺮﺩﻩ،ﻭ ﺍﻟﮕ= 5262; ﮐﻤﺎﻝ ﻗﺮﺍﺭ ﺩ&= #65165;ﺩﻩ،ﻭﻭﺍﺭﺩ ﻋﻤﻞ ﺗﺪﺑﻴﺮﺍ&#= 65247;ﻬﻰ ﻣﻴﺸﻮﺩ.ﺭﺏّ ﺍ&#= 65247;ﻔﺼﻞ ﻭ ﺭﺏّ ﺍﻟﻨﻮﻉ&#= 1548;ﮔﺮﭼﻪ ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﻪ = ﭘﺸﺖ ﮔﺮﺩﻥ ﺩﺭ ﺗﺮﺗ&= #65268;ﺐ ﻫﺴﺘﻨﺪ.ﻭﻫﺮﻳ&#= 65242; (ﺭﺏّ ﺍﻟﻔﺮﺩﻯ) = ﺩﺍﺭﺩ،ﻳﺎ ﭼﻮﻥ ﺳﺎﻟﻚ ﮐﻪ = ﺗﻨﻬﺎ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺭﺍ ﻭﺳﻴﻠﻪ ﺗﻌ&= #65166;ﻟﻰ ﺭﻭﺣﻰ ﻭ ﺗﻌﻠﻴ&= #65250; ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﺩﺍﺩﻩ . ﭘﻴﺪﺍﻳ= ﺶ ﻧﻔس ﻭﺭﻭﺍﻥ،A= 165;ﺑﺘﺪﺍ ﺑﺎ ﭘﻴﺪﺍﻳﺶ ﺗ&= #65254; ﺍﺳﺖ،ﮐﻪ ﺑﺘﻮ= 5165;ﻧﺪ ﺩﺭﺟﻬﺎﻥ ﻣﻮﺟ&#= 65262;ﺩ ﮔﺮﺩﺩ.ﮐﻪ ﻋﺎﻗ&= #65170;ﺖ ﻣﻨﺠﺮ ﻋﻘﻞ ﺭﺍ = ﺿﻌﻴﻒ ﻣﻴﮑﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ</s= pan> </spa= n>ﻗﺒﺮﺳﺘﺎﻥ ʌ= 27;ﺎﺩﺍﺕ ﻭﺻﻔﺎﺕ،ﻭ ﺧﺎ= 5219;ﺮﺍﺕ ﻣﻬﻢ ﺯﻧﺪﮔﻰ ﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻗﻮﻯ ﺗﺮ ﻣﻴﺸﻮ&= #65193;،ﻭ ﺍﺧﺘﻠﺎﻟﺎﺕ ﺭ&#= 65261;ﺍﻧﻰ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻧﻈﺎﻡ ﻏﺬﺍ&= #65163;ﻰ ﺑﺮﺍﻯ ﺑﻴﻤﺎﺭ &= #65255;ﮑﺮﺩﻥ ﺗﻦ،ﻋﻤﻠﺎ ﺭﻭ= 5199;ﻩ ﻭ( ﺩﺍﻳﺖ) ﻣﻴﮕﻴ= ;ﺮﻧﺪ. ﻧﻪ ﺍﻳﻨﮑﻪ ﺑﭙ&= #65166;ﻯ ﻣﺮﮒ ﺍﺯ ﻧﺨﻮﺭ&= #65193;ﻥ ﺑﺮﺳﻨﺪ.ﮐﻪ ﻋﻘ&= #65246; ﺗﻀﻌﻴﻒ ﻭﺭﻭﺍ&#= 65253; ﻧﻴﺰﭘﺮﻳﺸﺎﻥ &#= 65251;ﻴﮕﺮﺩﺩ ﺳﭙس ﺑﺎ ﺳﻠﺎﻣ&#= 65176;ﻰ ﺫﻫﻦ ﻭ ﺑﺎﺩﺍﺷ&= #65176;ﻦ ﺑﻬﺘﺮﻳﻦ ﻋﻘﺎ&#= 65267;ﺪ ﭘﻴﺶ ﻣﻴﺮﻭﺩ.ﻭ = ﺗﺠﺮﺑﻪ ﺯﻧﺪﮔﻰ ﭼﻬﻞ ﺳ&= #65166;ﻟﻬﺎﻧﺴﺎﻥ،ʋ= 69;ﺮﺍﻯ ﻫﻤﻴﻦ ﻳﺎﻓﺘﻦ &= #65169;ﻬﺘﺮﻳﻦ ﻫﺎ ﺍﺳﺖ.ﺭﻭﺷﻬ&= #65166; ﻣﺨﺘﻠﻔﻨﺪ. ﻭﻟ&= #65264; ﺑﻬﺘﺮ ﺍﻳﻨﮑﻪ &= #65251;ﺮﺍﺟﻌﻪ ﺑﺘﺠﺮﺑﻪ ﮐﻨﻨ&#= 65194;ﮔﺎﻥ،ﺑﺨﺼﻮ᥸= 9; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ، ﻭﻳﺎ ﺣﺪّ ﺃﻗﻞ &= #65169;ﺮﺭﺳﻰ ﻧﻘﺎﻁ ﺿﻌﻒ ﻫﺮ&= #65267;ﻚ ﺍﺯ ﻧﻈﺮﻳّﺎﺕ &#= 65175;ﮑﺎﻣﻞ ﺫﻫﻦ، ﻣﺎﻧﻨﺪ &#= 65165;ﺻﺎﻟﺖ ﻋﻘﻞ ﻳﺎ ﺍﺻﺎﻟ&= #65174; ﺍﻧﺴﺎﻧﻴّﺖ،ʌ= 61; ﻳﺎ ﺍﺻﺎﻟﺖ ﺳﻮﺩ ﻭ&= #65169;ﻬﺮﻩ ﺩﺭ ﭘﺮﺍﮔﻤﺎﺗ&#= 65268;ﺴﻢ،ﻭ ﻳﺎ ﺍﺻﺎﻟﺖ ﻣﺎ&= #65193;ﻩ ﮐﻪ ﻣﻨﺠﺮ ﺑﺎﺻ&= #65166;ﻟﺖ ﺗﻌﻠﻴﻢ ﻭﻫُﺮ= 5259;ُﺮﻯ ﺷﺪﻥ ﻭﭘﻮﭼﻰ ﻭ = ﺟﻨﻮﻥ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺑ&= #65194;ﺍﺋﻰ ﺍﺳﺖ . ﻳﮑﻰ ﺍﺯ ᥴ= 9;ﻬﺘﺮﻳﻦ ﭘﻴﺶ ﮔﻴﺮﻯ ﻫﺎ&= #65263; ﺭﻭﺍﻧﻰ،ﻗﻨﺎA= 227;ﺖ ﻭ ﺑﻰ ﻧﻴﺎﺯﻯ ﺍ= ﺳﺖ. ﮐﻪ ﺍﮔﺮ ﺩﻳﮕﺮ&= #65165;ﻥ ﻣﺎﻝ ﻭﻣﻘﺎﻡ ﻭ = ﻟﺬﺕ ﻭ ﺯﻳﺒﺎﺋﻰ ﻭ ﻗ= ﺪﺭﺕ ﺩﺍﺭﻧﺪ ﻭﻣﺎ ﻧ&= #65194;ﺍﺭﻳﻢ،ﺑﻄﻤʌ= 26; ﮐﺴﺐ ﺁﻧﻬﺎ ﻧﺮ&= #65261;ﻳﻢ.ﮐﻪ ﻫﻢ ﻧﻤﻰ ﺭﺳﻴﻢ = ﻭ ﺍﮔﺮ ﺑﺮﺳﻴﻢ، &#= 65227;ُﻤﺮ ﺧﻮﺩﺭﺍ ﺗﻠﻒ ﮐ&= #65198;ﺩه اﻳﻢ.ﻭ ﺣﺘﻰ ﺯﻣ&= #65166;ﻥ ﺑﺴﻴﺎﺭﮐﻮﺗﺎ= 5259;ﻰ ﺑﻬﺮﻩ ﺍﺯ ﺁﻧﭽ&= #65258; ﺑﺰﺣﻤﺖ ﺑﺪﺳﺖ &= #65153;ﻭﺭﺩه اﻳﻢ ﻧﺨﻮﺍﻫﻴ= 5250; ﺩﺍﺷﺖ. ﻣﺎﻝ ﺑﺮ= ﺍﻯ ﺍﻭﻟﺎﺩ،ﻭﻣﻘA= 166;ﻡ ﺭﺍ ﺑﺮﺍﻯ ﺭﻗﻴ&= #65170;ﺎﻥ ﻭﺟﻮﺍﻥ ﺗﺮﻫﺎ&#= 1548;ﻭ ﺯﻳﺒﺎﺋﻰ ﺭﺍ ﺑ&= #65198;ﺍﻯ ﭘﻴﺮﻯ، ﻭ ﻗﺪﺭ&#= 65173; ﺭﺍ ﺑﺮﺍﻯ ﺿﻌﻴ&= #65234; ﺷﺪﻥ ﻣﻴﮕﺬﺍﺭ&#= 65267;ﻢ. ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﺍﻧﺴﺎﻥ ﺑﻴﺸﺘ&#= 65198; ﺑﺨﺎﻃﺮ ﺧﻮﺍﺳ&#= 65176;ﻦ ﮐﺮﺍﻣﺎﺕ ﻣﻴﺴ&#= 1617;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;،ﮐﻪ ﺑﻴش اﺯﺁﻥ ﺳﺮ= 5255;ﻮﺷﺖ ﺧﻮﺩ ﺩﺭ ﺗن ﻮ ﺫ= ﻫﻦ، ﻭ ﻣﺤﻴﻂ ﺗﻮﻟﺪ = ﻭﭘﺮﻭﺭﺵ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻧ&= #65194;ﺍﺭﻳﻢ. ﺩﺭﻭﻳﺶ ﺩﺭ ﻫﺮ = ﺣﺎل ﺴﭙﺎس کننده ﺨ= ;ﺪﺍ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺭﺍ&= #65257; ﻣﻴﺮﻭﺩ ﻭﺩﻳﮕ&#= 65198;ﻯ ﻓﻠﺞ ﺍﺳﺖ.ﻭ ﻣﻰ= ﺑﻴﻨﺪ ﻭﺩﻳﮕﺮﻯ ﻧﺎ ﺑ&= #65268;ﻨﺎ ﺍﺳﺖ. ﺧﻠﺎﺻﻪ ﺑ= ﺠﻨﺒﻪ ﻫﺎﻯ ﻣثبت ﺳﺮA= 255;ﻮﺷﺖ ﺧﻮﺩ ﺍﻧﺪﻳﺸﻪ &= #65251;ﻴﮑﻨﺪ،ﻧﻪ ﺑﺠﻨﺒﻪ ﻫﺎﻯ ﻣ&= #65188;ﺮﻭﻣﻴّﺖ،ﻭ ﻳﺎﺟﻨبه های ᥽= 1;ﻨﻔﻰ. ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65227;ﻠﺎﺝ ﺑﻬﺮ ﻧﺤﻮﻯ ﻣﻴ&= #64401;ﻨﺪ.ﭼﻪ ﻋﻠﺎﺝ ﺗﻦ ﻳﺎ ﻋ= ﻠﺎﺝ ﺁﻣﻮﺯﺵ ﺫﻫﻨﻰ&#= 1548;ﻭ ﺑﺎ ﻋﺒﻠﺎﺝ ﺳﻠ&= #65262;ﮐﻰ ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65197;ﻭﺍﻧﻰ ﺑﺎﺯ ﺩﺭ ﻫﺴﺘﻰ = ﻋﻮﺍﻣﻠﻰ ﺁﺯﺍﺭ ﺩﻫﻨﺪﻩ &= #65165;ﻧﺴﺎﻥ ﻫﺴﺖ.ﻣﺎﻧﻨﺪ ﺗ&= #65198;س ﻭ ﺧﻄﺮﻫﺎﻯ ﮔﻮ&= #65255;ﺎﮔﻮﻥ،ﮐﻪ ﭼﺎﺭﻩ ﺁﻥ ﺩﻭﺭ&= #65263; ﺍﺯ ﺁﻥ ﻣﻮﺿﻮﻋ&= #65166;ت اﺳﺖ.ﻭﺳﺎﻟﻚ ﺩﺭʌ= 27;ﺰﻟﺘﮕﺎﻩ ﺧﻮﺩ ﺩﺭﺗﻨﻬﺎ&#= 65163;ﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻳﺎ &= #65153;ﻧﺮﺍ ﺍﺯ ﺑﻠﺎﻳﺎی ﻠ&#= 65166;ﺯﻡ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﻭ&= #65165;ﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ&#= 1548;که ﺒﺎﻳﺪ ﺍﺯﻓﺘن= 607; ها ﺑﻬﺮه ﺒﮕﻴA= 198;ﺩ.ﻋﺒﺮت عقلی ﻭﺻﺒﺮ ﺭʌ= 61;ﺍﻧﻰ ﻭ ﺳﻠﻮکی اﮔﺮ = 5251;ﺤﺒّﺖ ﻧﻤﻰ ﺑﻴﻨﻨﺪ،= 5169;ﺎ ﻣﺤﺒّﺖ ﮐﺮﺩﻥ &#= 65193;ﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻤﺤﺒّﺖ ﺑ&#= 65192;ﻮﺩ ﮐﺸﻴﺪﻩ ﺍﺳﺖ.ﺯ&= #65267;ﺮﺍ ﻣﺤﺒّﺖ ﺍﺯ ﻧﻮ&#= 65225; ﺧﻮﺩ ﮔﺬﺷﺘﮕﻰ &= #65261; ﺩﻫﺶ ﺍﺳﺖ.ﻭ ﻣﺤ= ﺒّﺖ ﮔﻮﺋﻰ ﺍﺯ ﻧﻮﻉ = ﺩﺭﻳﺎﻓﺖ ﻧﻴﺴﺖ. ﻭ ﮐﺴﻰ ﺍ= ;ﮔﺮ ﻋﺎﻗﻞ ﻭ ﺻﻠﺎﺡ = ﺩﺍﻥ ﻧﺒﺎﺷﺪ ﭼﻴﺰﻯ &= #65255;ﻤﻴﺪﻫﺪ.ﻭ ﺩﺍﺩﻥ ﺑﺰﻭﺭ ﺧ&= #65220;ﺮ ﭘس ﮔﺮﻓﺘﻦ ﻳﺎ &= #65197;ﺑﻮﺩﻥ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩ&= #65165;ﺭﺩ.ﺍﮔﺮ ﺳﺎﻟﻚ ﻣﺮﺍﻗﺒ&#= 65258; ﺩﺍﺋﻢ ﺍﻋﻤﺎﻟ&#= 65264; ﻭﺍﻓﮑﺎﺭ ﻭﮔﻔ&#= 1578;ه هاﻯ ﺧﻮﺩﺭﺍ ﺩ= 5165;ﺭﺩ،ﺗﺎ ﺁﻧﭽﻪ ﺗﺄثیر A= 169;ﺪ ﺩﺍﺷﺖ،ﻭ ﻳﺎ ﺣ&#= 65176;ﻰ ﺃثر ﻣثبت کمی = ﺪﺍﺷﺖ، ﺗﺒﺪﻳﻞ ﺑﺮﻭﺷ&#= 65260;ﺎﻯ ﺑﻬﺘﺮ ﮐﻨﺪ.ﭼﻪ = ﻳﺎ ﻋﻘﻞ ﺧﻮﺩ،ﻭ ﺻ&#= 65170;ﺮ ﺑﺎ ﻫﺪﺍﻳﺖ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺑﺎ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﻭ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎه که ﻫﺮﭼﻪ ﺑﻴﺸ= 5176;ﺮ ﺑﺎﺷﺪ.ﺃثر ﺗﺤ= 5198;ﻳﮑﺎﺕ ﺧﺎﺭﺟﻰ ﮐﻤﺘﺮ &= #65165;ﺳﺖ،ﮐﻪ ﺣﺘﻰ ﺍﺑﻠﻴس ﺍ&#= 65259;ﺮﻳمن ﻮﺁﺧﻮﻧﺪ ﻗﺸﺮ&#= 65263; ﺧﺮﺍﻓﺎﺗﻰ،ﻭ = 5165;ﺑﻠﻴس ﻣﺎﺩﻳﻮﻥ ﻓﻠﺴ&#= 65236;ﻰ ﺩﺭ ﺳﺎﻟﻚ ﻣؤث= 617;ر ﻧﻴﺴﺖ. ﻳﺎ ﻫﻤﺎ= ﻥ ﺳﻨﮕﺴﺎﺭ ﺷﻴﻄ&#= 65166;ﻥ ﭘﺶ ﺍﺯ ﭘﺎﻳﺎﻥ = ﺣﺞ ﺃﮐﺒﺮ ﺳﻠﻮﮐﻰ&#= 1548;ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺍﺳﺖ.ﻳﺎ ﺑﻰ ﺍﻋ= ﺘﻨﺎﺋﻰ </spa= n>ﻣﻄﻠﻖ ﺑﻤﮑʋ= 76;ﺐ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﻏﻴﺮ ﺳﻠﻮﮐﻰ.ﻭ = ﺍﻟّﺎ ﻣﮑﺎﺗﺐ ﻋﻠﻤﻰ &= #65261; ﻓﻠﺴﻔﻰ ﺑﺎﺯ ﻗ&= #65166;ﺑﻞ ﺍﺳﺘﻔﺎﺩﻩ ﻫﺴ&#= 65176;ﻨﺪ.ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺁ&= #65203;ﻴﺒﻰ ﺩﺭ ﮐﺎﻣﻞ ﺍﻟﻬ&= #1740; ﻨﺪﺍﺭﻧﺪ . ﮐﻪ ﺷ= ;ﺎﻳﺪ ﺗﮑﺎﻣﻞ ﺍﻓﻘﻰ &= #65191;ﻮﺩ،ﻭﻫﺪﺍﻳʋ= 74; ﺷﻬﻮﺩﻯ ﺁﻧﺎﻥ &= #65261; ﭘﻴﺮﻭﺁﺳﺎﻥ ﺭ&#= 65165; ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﮐﺴﺐ ﮐﻨﺪ.ﻃﺒﻴ&= #65228;ﻰ ﺍﺳﺖ ﻏﻀﺐ ﻭﺧﺸ&= #65250; ﻭ ﻧﻔﺮﺕ ﻭﺍﻧﺘ&= #65240;ﺎﻡ،ﻭﺩﻩ ﻫﺎ ﻋﺎﺩﺕ ﻭﺻﻔ&= #65174; ﻣﻨﻔﻰ ﺣﻴﻮﺍﻧ&#= 65264;،ﮐﻪ ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺻ&= #65166;ﺩﻕ،ﻟﺸﮑﺮﻳʋ= 66;ﻥ ﺍﺑﻠﻴس ﺍﻫﺮﻳ= 5252;ﻦ ﻧﻔس اﻣّﺎﺭﻩ A= 169;ﺎ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻫ&= #65204;ﺘﻨﺪ. ﺳﺮﻋﺖ ﺳﻘﻮﻁ ﻣ&= #65240;ﺎﻡ ﺭﻭﺣﻰ ﺭﺍ ﺑﻴﺸ&= #65176;ﺮ ﻣﻴﮑﻨﺪ ﻭ ﺑﺎﻟ&= #65228;ﮑس ﺻﻔﺎﺕ ﻣثبت ﺑA= 166; ﻟﺸﮑﺮﻳﺎﻥ خی= 85; ﺍﻟﻬﻰ، ﭼﻮﻥ ﮔﺬﺷﺖ ﻭ ﻋ= ﻔﻮ ﻭ ﺑﺨﺸﺶ ﻭﮐﻤﻚ = ﻭﻣﺤﺒّﺖ ﻭﻧﻮﺍﺯﺵ ﻭﻫﻤ&#= 64401;ﺎﺭﻯ،ﭼﻪ ﺭﺳﺪ ﺑﻔﺪﺍﮐﺎ&#= 65197;ﻯ،ﺁﻧﮕﺎﻩ ﺳﺮﻋﺖ ﺗﻌﺎﻟﻰ &= #65175;ﮑﺎﻣﻞ،ﺭﻭﺡ ﺭﺍ ﺑﻴﺸﺘﺮ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﺯﻳﺮﺍ ﺍﻳﻨﻬﺎ ﺁثاﺭ = 5169;ﻌﺪﻯ ﺗﺰﮐﻴﻪ ﻧﻔس هستند.ﻭﻟﺬﺍ ᥴ= 9;ﺮﺍﻯ ﺍﺳﺮاء ﻭﻣﻌﺮA= 165;ﺟﻬﺎی ﺮﻭﺣﻰ ﺑﻤﺮﺍﺗ&#= 65168; ﺑﺮﺗﺮﺍﻟﻬﻰ ﺗ&#= 65188;ﻤّﻞ ﺳﺨﺖ ﻧﻴﺴﺖ ﭼﻪ = ﺑﻬﺘﺮ ﮐﻪ ﻣﻌﺮﺍﺝ ﺑﻌ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺩﺭ ﻭﻟ&= #65166;ﻳﺖ ﻣﺤﻤﺪﻯ ﺑﺸﻮﺩ &= #64400;ﻪ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺿﺮﻭﺭﻯ &= #65165;ﺳﺖ. ﮔﺮﭼﻪ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﻋﻘﻠﻰ ﻧﺎ ﻣﺤﺪ&= #65261;ﺩ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺍﺯ = ﻣﻘﺪﻣﺎﺕ ﺗﮑﺎﻣﻞ،ﺑﺮﺍA= 263; ﺁﻳﻨﺪﻩ ﺩﺭ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ .ﻭﺍﻟّﺎ ﺗ&= #65166; ﺃﺑﺪﻳّﺖ ﺑﻰ ﻧ&#= 65260;ﺎﻳﺖ،ﻣﺮﺍﺗᥴ= 8; ﺗﻌﺎﻟﻰ ﻫﺎﻯ ﺷ&= #65260;ﻮﺩﻯ ﻭ ﻋﺮﺷﻰ،ﻭﻧﻴ= 5198;ﻭﻣﻨﺪﻯ ﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍ= ﺧﻠﺎﻗﻰ ﻭﺗﻮﺍﻧﻬﺎ ﻭﻧ&#= 65268;ﺮﻭﻫﺎﻯ ﺍﻟﻬﻰ ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﻭﺩﺭ ﭘﻴﺶ ﻫﺴﺖ.= ﻭ ﻟﺬﺍ ﺯﻧﺪﮔﻰ ﺳ&= #65248;ﻮﮐﻰ ﺍﻧﺴﺎﻥ ﻭﺍﻧﺠ&#= 65166;ﻡ ﺳﻠﻮﻙ ﻭﻫﺮﻣﺒ&#= 65166;ﺭﺯﻩ ﺍﺧﻠﺎﻗﻰ ﻭ ﺳﻠ&= #65262;ﮐﻰ،ﻭﺣﺘﻰ ﻋﻠﻤﻰ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ،ﺩﺍﺭﺍﻯ ﻫﺪﻓﻰ ﺑﺎﻟاﺘ= 5198; ﺍﺯ ﺁﻧﭽﻪ ﺍﻧﺴ&= #65166;ﻥ ﻣﻴﺘﻮﺍﻧﺪ ﻓﮑ&#= 65198; ﻭﺗﺼﻮﺭ ﮐﻨﺪ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﻭﺍﻟّﺎ ﺑ&#= 65198;ﺍﻯ ﭼﻪ ﮐﺴﻰ ﺭﻧﺞ ﺑ= ﺒﺮﺩ ﮐﻪ ﺩﻳﮕﺮﻯ ﻟﺬ&= #65173; ﺑﺒﺮﺩ،ﻭ ﻋﻤﺮ &#= 65191;ﻮﺩﺭﺍ ﺗﻠﻒ ﮐﻨﺪ،ﻭ ﭘ&#= 1587; ﺍﺯ ﻣﺮﮒ ﻫﻢ ﺑﻌ= ﺪﻡ ﻭ ﻓﺮﺍﻣﻮﺵ ﻣﻄ&= #65248;ﻖ ﺩﺭ ﻫﺴﺘی ﺒﺮﻭ&#= 65193;. ﻭﻟﻰ ﺗﮑﺎﻣﻞ ﻣ&= #65166;ﻧﻊ ﺍﻳﻦ ﻓﮑﺮ ﻧﻬﻴ&= #65248;ﻴﺴﺘﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍ&= #65255;ﺴﺎﻥ ﺭﺍ ﺑﻤﺮﺍﺗﺐ ﺑ&= #65166;ﻟﺎﺗﺮ ﻣﻴﺒﺮﺩ.ﻭ ﺍﺳﺘ&= #65232;ﻠﺎﻝ ﮔﺮ ﻭ ﺍﺳﺘثماA= 197;ﮔﺮ ﺩﻳﮕﺮﺍﻥ، ﺍﻣ= 5198;ﻭﺯ ﻟﺬﺕ ﻭﺳﻴﺮﻯ ﺩ&= #65165;ﺭﻧﺪ ﻭﻟﻰ ﺑﻌﺪﺍ ﺩﻭ&= #65197;ﻩ ﺭﻧﺞ ﮐﺎﺭﻣﺎﻫ&#= 65166; ﻭ ﮔﺮﺳنگی ها ʋ= 93;ﺍﺭﻧﺪ. ﮐﻪ ﺑﺎ ﺗﺮس ﺩﺭ&= #65267;ﺪﻩ ﺷﺪﻥ ﺗﻨﻬﺎ ﻣﺸ&= #64401;ﻞ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #65183;ﻬﺎﻥ ﺍﺳﺖ.ﮐﺎﻣﻠﺎﻥ &= #64400;ﻪ ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗ&#= 65198; ﻭﺗﻔﺎﻫﻢ ﺑﻴﺸ&#= 65176;ﺮ ﺑﻴﺸﺘﺮ ﺑﺎﻫﻢ &= #65193;ﺍﺭﻧﺪ ﻭ ﺑﻨﺤﻮﻯ ﺍﺗﺤ&= #65166;ﺩ ﻓﮑﺮﻯ ﻭﻫﺪﻑ ﻣ&= #65208;ﺘﺮﻙ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ &= #65259;ﻤﺎﻥ ﮔﻮنه غیرﺳﺎﻟ= ;ﮑﺎن ﺮﻭﺍﻧﻬﺎی ﻤﻤ= 5248;ﻮ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎﻯ = ﻧﻔﺴﺎﻧﻰ ﻭﺣﻘﺎﺭﺗﻬﺎﻯ &#= 65251;ﻘﺎﻣﻰ ﻭﻋﻘﻠﻰ ﻗﻬﻘﺮ&#= 65165; ﻃﻠﺐ ﻫﺴﺘﻨﺪ. ﺁ= ﻧﮕﺎﻩ ﺑﺎﻫﻢ ﺗﻔﺎﻫﻢ &= #65169;ﻴﺸﺘﺮ ﺩﺍﺭﻧﺪ.ﮔﻮﺋﻰ &= #65165;ﺗّﺤﺎﺩ ﻣﻘﺪّس ﺍﻭﻟﻴA= 166;،ﻭ ﺍﺗﺤﺎﺩ ﻧﺎﻣﻘ&#= 65194;ّس ﻋﻘﺪﻩ ﺩﺍﺭﺍﻥ &= #65251;ﻄﺮﺡ ﻣﻴﺸﻮﺩ.ﻭﭼﻮﻥ &= #65165;ﮐثرﻳﺖ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ &= #65187;ﻴﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺣﻘ&= #65268;ﺮ ﻫﺴﺘﻨﺪ،ﭘس ﺑA= 268;ﻤﺎﺭﻯ ﻫﻴﺴﺘﺮﻯ ﺟﻤﻌ&#= 65264; ﻭ ﺟﻨﻮﻥ ﺁﻧﻬﺎ = ﺍﺟﺘﻤﺎﻋﻰ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﺗﺮ ﻭ ﺧﺸﻚ ﺭﺍ ﻣ= ;ﻴﺴﻮﺯﺍﻧﺪ.ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺧﻮ&= #65193;ﺷﺎﻥ ﺭﺍ ﻧﻴﺰ ﺳﻮﺯﺍ&= #65255;ﺪه اﻧﺪ .ﻭﭼﻮﻥ ﻫﻤ&= #65194;ﻳﮕﺮ ﺭﺍ ﻣﻴﺪﺭﻧﺪ،= 5175;ﻨﻬﺎ ﻭﺣﺸﻰ ﺗﺮ ﻭ ﺳﺘ= ﻤﮑﺎﺭﺗﺮ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﺗ&= #65198; ﺁﻳﻨﺪﻩ، ﺑﺘﺮ= 5175;ﻴﺐ ﺍﻣثاﻝ ﺧﻮﺩﺭA= 165; ﭼﻮﻥ ﮐﺮﻣﻬﺎ ﻣ&= #65268;ﺨﻮﺭﻧﺪ،ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺧﻮﺩ&= #65207;ﺎﻥ ﻧﻴﺰ ﺑﺎ ﺩﺷﻤﻨ&= #65166;ﻥ ﺑﺪﺗﺮ ﺍﺯ ﺧﻮﺩ&= #1548;ﻭ ﻳﺎ ﻣﺮﮒ ﺩﺭ ﮔﻮ= ﺭ ﻭﺩﺭ ﮐﺎﺭﻣﺎﻫ&#= 65166;، ﺑﻮﺳﻴﻠﻪ ﺩﺭﻧ&#= 65194;ﮔﺎﻥ ﺩﺭﻳﺪﻩ ﻭﻳﺎ ﺑ&= #65262;ﺳﻴﻠﻪ ﺷﮑﺎﺭﭼﻴﺎﻥ ﻗ&#= 65212;ّﺎﺑﻰ ﻣﻴﮕﺮﺩﻧﺪ ﺍﺗ&#= 65188;ﺎﺩ ﻣﻘﺪّس ﺍﻭﻟﻴA= 166;،ﻫﻤﻴﻦ ﺑس ﮐﻪ ﺍﺯ ﻟﺤﻈ&= #65166;ﺕ ﺍﻭﻟﻴﻪ ﺑﻬﻢ ﻟ&= #65170;ﺨﻨﺪ ﻭﺑﻮﺳﻪ ﻭ ﺗﻮﺍ&= #65215;ﻊ ﻭ ﺗﻔﺎﻫﻢ ﻭﺍﺣ&= #65176;ﺮﺍﻡ ﺩﺍﺭﻧﺪ،ﻭﺟﺰ = 5169;ﺮﺍﻯ ﭘﺮﺑﺎﺭﺗﺮﮐﺮ= 5193;ﻥ ﺧﻮﺩﺩﺭﺳﮑﻮت = 5256;ﻴﺴﺘﻨﺪ.ﮔﺮﭼʌ= 58; ﺧﻮﺩ ﭘﺮﺑﺎﺭ ﻣ&= #65268;ﺒﺎﺷﻨﺪ. ﻭﺍﮔﺮﻏﻴﺮ ﺳﺎ&#= 65247;ﮑﺎﻥ ﻫﻤگی ﺪﺷﻤنی ʌ= 52;ﻴﻮﺭﺯﻧﺪ. ﻭﻟﻰ ﺩﺭﻣﺤﻴﻂ &= #65191;ﺎﻧﻘﺎهﻮﻣﺠʋ= 66;ﻟس ﺼﻮﻓﻴّﻪ ﻭﺍﻭ= 5247;ﻴﺎ،ﻧﺴﻴﻢ ﺧﺪﺍﺋﻰ ﻣﻴﻮﺯ&#= 65193;،ﻭﺍﺣﺴﺎس ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﭼ&= #65240;ﺪﺭ ﻣﺤﻴﻂ ﺧﻨﻚ ﻭﻟ&= #65196;ﺕ ﺑﺨﺶ ﺍﺳﺖ.ﮐﻪ ﺍ= ﻳﻦ ﺍﺯ ﺧﻮﺍﺹ ﺑﻬﺸ&= #65176;ﻬﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﻫ= ﻢ ﺑﺨﺎﻃﺮ ﺍﻳﻨﮑ&#= 65258; ﺁﻧﺎﻥ ﻫﻨﻮﺯ، &#= 65165;ﻣﻮﺭ ﺍﻟﻬﻰ ﻭﺧﻴﺮ ﻭ&= #65175;ﮑﺎﻣﻞ ﻭ ﻋﺸﻖ ﻭﺧﺪﺍ ﺟ= ﻮﺋﻰ ﺭﺍ ﻧﺪﻳﺪﻫﺎﻧ&#= 65194;.ﺟﺎﻟﺐ ﺩﺭ ﮔﻔﺘﻪ ﻓﺮﻭ&= #65267;ﺪ،ﮐﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺍﻧ&= #65204;ﺎﻧﻰ ﺑﺎﻋث ﺟﻨﻮﻥ ﺁ&#= 65255;ﻰ،ﻭﺧﺮﻭﺝ ﺍﺯﮐﻨﺘﺮﻝ ﻋﻘ&#= 65248;ﻰ ﺁﻧﻬﺎ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﻋﮑس ﺍﻟﻌﻤﻠﻬ= 5166;ﻯ ﺷﺪﻳﺪ ﺍﺑﺮﺍﺯ &= #65251;ﻴﮑﻨﻨﺪ.ﭘس ﻧﺒﺎﻳﺪ ﺁﻧﺎﻥ &= #65197;ﺍ ﺗﺤﺮﻳﻚ ﻧﻤﻮﺩ.&= #65261; ﭼﻴﺰﻯ ﮔﻔﺖ ﻭﻳ&= #65166;ﭼﻨﺎﻥ ﮐﺮﺩ.ﺣﺘﻰ ﺍﮔﺮ = ﻇﺎﻫﺮﺍ ﺑﺤﻖ ﺑﺎﺷﺪ.ﮐﻪ = ﻓﺮﻣﺎﻥ ﺭﺍ ﺑﺠﻨﻮﻥ ﺁﻧ&= #65264; ﺑﮑﺸﺎﻧﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﮐﻨﺘﺮﻝ ﻭﻫﺪﺍ&#= 65267;ﺖ ﺁﻧﻬﺎ ﻣﺸﮑﻞ ﻳ&= #65166; ﻣﺤﺎﻝ ﻣﻴﮕﺮﺩ&#= 65193;.ﺍﮔﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻗﺼﺪ ﻫﺪﺍﻳﺖ ﻭ = ﺻﻠﺎﺡ ﻭ ﻧﺠﺎﺕ ﺩﻳﮕﺮ&= #65165;ﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﭘس ﭼﺮﺍ ﺗﺤﺮﻳﻚ ﻋ&= #65240;ﺪﻫﻬﺎﻯ ﺩﻳﮕﺮﺍﻥ ﺑﻨﻤ&#= 65166;ﻳﺪ؟ﻭ ﻟﮕﺪ ﻣﺎﻝ ﮐﺮﺩ&= #65253; ﺳﺨﺖ ﺩﻳﮕﺮﺍﻥ&#= 1548;ﻫﺮﭼﻪ ﮐﻪ ﺣﻘﻴﺮ ﻫﻢ ﺑ= ﺎﺷﺪ، ﺁﻧﺎﻥ ﺭﺍ ﺩﻭﺭ&= #65175;ﺮ ﺍﺯ ﻫﺪف اﻣﮑﺎ= 5253; ﻧﺠﺎﺗﺸﺎﻥ ﺑﻮ&#= 65203;ﻴﻠﻪ ﺍﻭﻟﻴﺎ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﭼﺮﺍ ﻋﺎﻗﻞ ﺣﻤﺎﻳﺖ &= #64400;ﻨﻨﺪﮔﺎﻥ ﺑﺒﻬﺎﻧﻪ ﭘﺸﺘ&#= 65268;ﻤﺎﻧﻰ ﺭﺍﺳﻞ ﮐﻪ ﺟﻨﮕ&= #65260;ﺎ ﺭﺍ ﻧﺘﻴﺠﻪ ﺟﺎ&= #65257; ﻃﻠﺒﻰ ﺭﻫﺒﺮﺍ&#= 65253; ، ﻭﻫﻴﺴﺘﺮﻯ ﺟ&#= 65252;ﻌﻰ ﻣﺮﺩﻣﺎﻥ ﻣﻴﺪ&#= 65165;ﻧﺪ.ﮐﻪ </spa= n>ﺍﮔﺮ ﻣﺮﺩﻡ A= 169;ﺠﻨﻮﻥ ﺁﻧﻰ ﺩﺭ ﻧﻴﺎﻳ&= #65256;ﺪ،ﺟﺎﻩ ﻃﻠﺒﻰ ﺭﻫﺒﺮﺍ&#= 65253; ﻧﻴﺰ ﺩﺭ ﻧﻄﻔﻪ = ﻣﻴﻤﻴﺮﺩ.ﻭ ﺍﮔﺮ ﭘﻴﺮﻭﺍﻥ &= #65251;ﺬﻫﺒﻰ ﻧﺒﺎﺷﻨﺪ، ﺁﺧ= 5262;ﻧﺪﻯ ﺧﻮﺩﺭﺍ ﻣﺠﺘﻬ&#= 65194; ﻧﻤﻰ ﺑﻴﻨﺪ، ﻭ&#= 65247;ﻰ ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭ&#= 65263; ﻭﺍﻟﻮﻫﻴّﺖ ﺩ= 5197; ﺧﻮﺩ ﻧﻤﻴﺒﻴﻨ&#= 65256;ﺪ.ﻭﺍﺳﺎس ﻫﺮ ﺩﻭﻯ ﺁﻧﻬﺎ = ﻋﻘﺪه ﻫﺎ ﻭﭼﺎﺭﻩ ﮐﺎ&= #65197; ﻟﺰﻭﻡ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺍﺳﺖ ﺑﺮﺍﻯ ﻧﺠ&= #65166;ﺕ ﺧﻮﺩ،ﻭﺩﻭﺭﻯ = 5165;ﺯ ﻫﻴﺴﺘﺮﻯ ﻭﺟﻨ&#= 65262;ﻥ </spa= n>ﺟﻤﻌﻰ،ﻭﮐﻤ= ;ﻚ ﺑﺠﺎمعه ﺨﻮﻳž= 8; ﺨﻴﺎﻧﺖ ﺣﺎﻓﻈﻪ ﺩﺭ ﻓﺮ&= #65165;ﻣﻮﺵ ﮐﺮﺩﻥ،ﻋﺎﻣﻞ = 5169;ﺰﺭﮒ ﺩﺭ ﻣﻨﻊ ﺍﻧﺴﺎ&= #65253; ﺍﺯ ﺍﺳﺘﻔﺎﺩﻩ &= #65165;ﺯ ﺗﺠﺎﺭﺏ ﺗﻠﺦ،= 5261; ﻋﻠّﺖ ﻧﺎﮐﺎﻣ= 5264; ﻫﺎ ﺍﺳﺖ.ﻭ ﺍﻳن = ﺒﻔﺮﺍﻣﻮﺵ ﺭﻓﺘﻦ ﺧﺎﻃﺮﺍ&#= 65173; ﺍﺯ ﺧﻮﺩﺁﮔﺎﻫ&#= 65264; ﺑﻨﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺭﻭﺍﻥ ﺍﺳﺖ.ﻳﻌ&= #65256;ﻰ ﺭﻓﺘﻦ ﺑﮋﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭﺍﻧﺒﻮ&#= 65257; ﺷﺪﻥ ﻣﻌﺎﻳﺐ ﻭ = ﻋﻘﺪﻩ ﻫﺎ،ﻭ ﻣﺤﺪﻭﺩ= 5267;ّﺘﻬﺎ ﻭﮐﻤﺒﻮﺩﻫﺎ ﻭ&#= 65251;ﻌﺎﻳﺐ ﺍﺧﻠﺎﻗی ﻮﻏﻴ= 5198;ﻩ ﺍﺳﺖ ﻫﺮﭼﻪ ﺑﻴ&= #65208;ﺘﺮ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺁﻟﻮﺩﻩ ﻣﻴﮕﺮ&#= 65193;ﺩ،ﺑﻴﺸﺘﺮ ﻓﺮﺍﻣﻮﺵ ﺩﺳﺖ &= #65251;ﻴﺪﻫﺪ.ﮔﻮﺋﻰ ﺑﻴﻤﺎﺭﻯ ﺍﮔﺰ&#= 65251;ﺎﻳﻨﺮ ﻓﺮﺍﻣﻮﺷﻰ ﻧﺘ&#= 65268;ﺠﻪ ﻫﻤﻴﻦ ﺳﺘﻤﮑﺎ&#= 65197;ﻯ ﺍﺳﺖ.ﻭﺗﺎﺯﻩ ﺍ&= #65267;ﻦ ﺧﻮﺩ ﺭﺣﻤﺘﻰ ﺍ&= #65247;ﻬﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﺑﺪ&= #64400;ﺎﺭﺍﻥ ﺍﺳﺖ،ﮐﻬﮑﻤﺘA= 198; ﺑﻔﺴﺎﺩ ﻭﺭﻭﺍ&#= 65253; ﺑﭙﺮﺩﺍﺯﻧﺪ.ﺯ&#= 65267;ﺮﺍ ﺑﺤﺪّ ﮐﻔﺎﻳﺖ &#= 65203;ﻴﺴﺘﻢ ﺑﺨﻮﺩ ﺩﻳﮕﺮﺍ&#= 65253; ﮐﺮﺩﻫﺎﻧﺪ. ﺩﺭ = ﺧﻮﺍﺏ ﻗﺴﻤﺘﻬﺎﻯ ﺯﻳ&#= 65166;ﺩﻯ ﺍﺯ ﻓﺮﺍﻣﻮﺵ ﺷ&= #65194;ه ﻫﺎ، ﺑﺼﻮﺭﺕ ﻧ&#= 65268;ﺎﺯ ﺑﻨﻈﺮ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺮﺳﺪ.ﮐﻪ ﺧﻮﺩ ﺗﺬﮐّﺮﻯ &#= 65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ،ﺗﺎ ﻓﮑﺮ ﭼﺎﺭﻩ ﺑﺎ&= #65207;ﻨﺪ ﻭ ﺍﻟّﺎ ﻓﺎﺳﺪ&#= 65165;ﻥ ﺭﻭﺍﻥ ﮐﻤﺘﺮ ﺧ&= #65262;ﺍﺏ ﺩﺍﺭﻧﺪ،ﻭ ﻳﺎ &#= 65175;ﻨﻬﺎ ﮐﺎﺑﻮس ﺗﺮﺳﻨ= 5166;ﻙ ﺩﺍﺭﻧﺪ ﮐﻪ ﻫﺮ&= #1670;ه ﺠﻬﻨّﻢ ﺍﮐﻨﻮ= 606; ﺸﺎﻳﺴﺘﮕﻰ ﺧﻮ&#= 65193;ﺭﺍ ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ،ﺟﻬﻨّʌ= 50; ﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺁﻧﻬﺎ &= #65255;ﻴﮑﻮﺗﺮﺧﻮﺍA= 259;ﺪ ﺑﻮﺩ.ﻭﻟﺬﺍ ﺍﻳ&= #65254; ﻓﺎﺳﺪﺍﻥ ﺭﻭﺍ&#= 65253;،ﺍﮔﺮﮐﺎﺑﻮس ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﻳﺎ ﺍﻣﻮﺍﻟﺸﺎﻥ ﺳ&#= 65198;ﻗﺖ ﺷﻮﺩ،ﻭ ﻳﺎﺩﺭ &#= 65175;ﻦ ﻋﻠﻴﻞ ﮔﺮﺩﻧﺪ&#= 1548;ﻭﻳﺎ ﺩﺭ ﺯﻧﺪﺍﻥ ﺑﻴ&= #65236;ﺘﻨﺪ ﻭﺣﺘﻰ ﺑﻤﻴﺮﻧ&#= 65194;،ﺑﻨﻔﻊ ﺁﻧﻬﺎ ﺍﺳﺖ. که &= #65184;ﻬﻨّﻤﻬﺎﻯ ﺍﻭﻝ ﻭﺳﻮﻡ ﻭﭼ&= #65260;ﺎﺭﻡ ﮐﻤﺘﺮ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭ ﺑﺨﺼﻮﺹ ﺟﻬﻨّ= 5250; ﭼﻬﺎﺭﻡ ﺗﻮﻟﺪ &= #65169;ﺠﻬﺎﻥ،ﺩﺭ ﻣﺴﺦ ﺑﺪﺗﺮ ﺑﺸ&= #65198;ﻯ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﻓ&= #65248;ﺞ ﻭﻧﺎﺑﻴﻨﺎ ﻭ ﻏ&= #65268;ﺮﻩ،ﻭﻳﺎ ﺑﺪﺗﺮ ﺍﺯ ﺁن ﺪ&= #65197;ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ،ﮐﻪ = 5169;ﻘﻮﻝ ﻗﺮﺁﻥ، ﻣﺴﺦﻣ= 5268;ﻤﻮﻥﻭﺧﻮﻙﺑ᥾= 0;ﺘﺮﻳﻦﺷﺎﻧس-آ&#= 65255;ﺎنﺨﻮﺍﻫﺪﺑ᥾= 2;ﺩ. <o:p></o:p> = 5191;ﺪﺍﻭﻧﺪ ﻣﺪﺍﻡ ﻫﺮﻣﻮﺟ&#= 65262;ﺩﻯ ﺭﺍ ﺗﺬﮐّﺮ ﻣﻴ&#= 65194;ﻫﺪ، که به ﻔﻄﺮت ﺨʌ= 62;ﺩ ﺑﺎﺯﮔﺮﺩﺩ.ﻳﺎ&#= 65169;ﺎﻧﺴﺎﻧﻬﺎ ﮐﻪ ﻋﻬﺪﺍﻟﺴﺖ &= #65191;ﻮﺩﺭﺍ ﺑﺎ ﺧﺪﺍ ﺑﻴﺎﺩ = ﺑﻴﺎﻭﺭﻧﺪ،ﮐA= 258; ﺩﺭ ﺗﻮﻟﺪ ﭘﻴﺸ&= #65268;ﻦ ﺩﺭ ﺷﻬﻮﺩ ﺁﺧﺮ = ﺧﻮﺩ ﺑﺎ ﺍﻭﻟﻴﺎ ﻭ ﺷ= ﻬﻮﺩﻫﺎی ﭙﻴﺶ ﺩﺍﺷته اA= 255;ﺪ. ﻓﮑﺮ ﺍʌ= 55;ﺴﺎﻥ ﻭﺭؤﻳﺎﻫﺎﻳﺶ= 48;ﻭﺣﺘﻰ ﺳﻘﻮﻁ ﻫﺮ ﺑﺮﮒ = ﺧﺸﮑﻰ ﺍﺯ ﺩﺭﺧﺖ،ﺧﻮ= 5193; ﺗﺬﮐﺮ ﻳﺒﺮﺍﻯ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ.ﺑﺨﺼﻮﺹ ﻭ&= #65239;ﺘﻰ ﮐﺴﻰ ﺭﺍ ﺑﺒﻴﻨ&= #65256;ﺪ ﮐﻪ ﻣﻴﻤﻴﺮﺩ.ﻭ = ﻳﺎ ﻋﺰﻳﺰﻯ ﺭﺍ ﺍﺯ = ﺩﺳﺖ ﻣﻴﺪﻫﺪ،ﺁﻧﮕA= 166;ﻩ ﻋﻤﻴﻖ ﺩﺭ ﺑﺎﺭ&= #65257; ﻣﺮﮒ ﺧﻮﺩ، ﻭﺳ&#= 65198;ﻧﻮﺷﺖ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﺧ= ﻮﺩ ﻓﮑﺮ ﻣﻴﮑﻨﺪ.ﻭ = ﻧﻤﻴﺪﺍﻧﺪ ﮐﺪﺍﻡ ﻳﻚ ﺍﺯ ﻧ= ﻈﺮﻳّﺎﺕ ﺩﺭ ﺑﺎﺭﻩ ﭘس ﺍ&= #65199;ﻣﺮﮒ ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭ ᥴ= 9;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﻫﺮ@= 400;س ﺑﻌﺪﺍ ﺍﺯ ﺧﺪﺍ = ﻫﻤﺎﻥ ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ، &= #64400;ﻪ ﺗﻮﻗّﻊ ﻭﺍﻧﺘ= 5224;ﺎﺭ ﺁﻧﺮﺍﺩﺍﺭﺩ.ﮐ&#= 65204;ﻰ ﺧﺪﺍ ﺭﺍ ﺟﺴﻤﺎ&= #65255;ﻰ ﻣﻴﺸﻨﺎﺳﺪ،ﻭ = 5267;ﮑی ﺒﺎ ﮔﻮﺩﺍﻝ ﺑﺰ&= #65197;ﮒ ﭘس اﺯ ﺟﻬﻨﻢ ﺁ&#= 65175;ﺶ،ﻭﺩﻳﮕﺮی همه ﻣﺮﺍﺗﺐ ﺷA= 260;ﻮﺩﻯ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﺪ،ﮐﻪ ﻫﻤﻴﺸﻪ ﺍﺯ ﺁﻧ&= #65260;ﺎ ﻣﺤﺒّﺖ ﺩﻳﺪﻩ &#= 65165;ﺳﺖ.ﻭ ﻟﺬﺍ ﻓﺮﺷﺘﻪ ﻣ&= #65198;ﮒ ﻫﺮﺳﺎﻟﻚ،ﺁﺧA= 198;ﻳﻦ ﺷﻬﻮﺩﻯ ﺍﻭ ﺍﺳ&= #65174;.ﻣﺎﻧﻨﺪ ﻫﺮ ﺭؤﻳﺎﻯ ﺷﺒ&#= 65166;ﻧﻪ ﮐﻪ ﺑﺎ ﻣﻌﺒﻮﺩ = ﺍﻟﻬﻰ ﺧﻮﺩ ﮔﺮﺩﺵ ﻣﻴ&= #64401;ﺮﺩﻩ ﺍﺳﺖ ﻭﻟﻰ ﺍﻳﻦ = ﺑﺎﺭ ﺍﻳﻦ ﺍﻳﻦ ﺭؤﻳ&#= 65166;ﻯ ﺷﻴﺮﻳﻦ ﻫﻔﺖ ﻫ&= #65200;ﺍﺭ ﺳﺎﻝ ﻃﻮﻝ ﻣﻴﮑ&= #65208;ﺪ.ﻭﻗﺘﻰ ﺑﻴﺪﺍﺭ ﻣﻴﺸﻮ&#= 65193;،ﮐﻪ ﺩﺭﻓﻬم اﻧﺴﺎA= 253; ﻓﻮﻕ ﺑﺸﺮﻯ ﻟﺒ&= #65192;ﻨﺪ ﻣﺎﻣﺎی ﺨﻮﺩ ﺭ&#= 65165; ﻣﻴﺒﻴﻨﺪ ﻭﻟﻰ &= #65235;ﺮﺷﺘﻪ ﻣﺮﮒ ﻏﻴﺮ ﺳﺎﻟ&= #64401;ﺎﻥ ﺑﺎ ﺭﻭﺍﻥ ﻓﺎﺳ&= #65194; ﻗﻬﻘﺮﺍﺋﻰ ﻫﻤ&#= 65166;ﻥ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺣ&#= 65268;ﻮﺍﻥ ﺧﻮﺩ ﺭﺍ ﻣﻰ ﺑﻴ= ﻨﺪ،ﮐﻪ ﭼﻮﺏ ﻭﭼﻤﺎﻕ ﺑ&= #65194;ﺳﺖ،ﺍﺯ ﻧﻮ ﻣﻴﺨﻮﺍﻫﺪ &= #65175;ﺮﺑﻴﺖ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ &= #65193;ﺭ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65175;ﺎﺯﻩ ﺍﻭ ﺑﺪﻫﺪ. ﺷﺎﻳ= ﺪ ﻫﻤﺎﻥ ﭼﻮﭘﺎﻥ &= #65261;ﺻﺎﺣﺐ ﺩﻭﺍﺏ ﺑﺎﺷﺪ ﮐ&= #65258; ﺑﺮﺍﻯ ﻋﻠﺎﻣﺖ &= #64404;ﺬﺍﺭﻯ ﺗﻦ ﺣﻴﻮﺍﻧﻰ ﺭ&= #65165; ﺩﺍﻍ ﻣﻴﻨﻤﺎﻳ&#= 65194; ﻭﻟﺬﺍ ﺳﺎﻟﮑﺎ&#= 65253; ﺭﺍ ﺩﺭ ﻣﺮﻯ ﻗﺒ= ﻞ ﺍﺯ ﻣﺮﮒ ﺑﺮﺍﻯ = ﺭﺳﻴﺪﻥ ﻓﻮﺭﻯ ﻭ ﺣﺘمی &#= 65170;ﻨﻮﺭ ﻗﺎﺋﻢ . ﺍﺳﺮﺍﻓ= ﻴﻞ ﻓﺮﺷﺘﻪ ﻣﺮﮒ ،&#= 65191;ﻮﺩ ﺍﺳﺮاءﻮﻣﻌﺮʋ= 65;ﺝ ﺭﻭﺡ ﺳﺎﻟﻚ= ; ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍﺭﺩ. = ﻭ ﻣﻌﺮﺍﺝ ﻫﻤﺎﻥ &= #65247;ﻔﻆ ﻓﺎﺭﺳﻰ ﺍﺭﺟﻤ&#= 65256;ﺪ ﻭﻣﻘﺎﻣﻰ ﺑﺮﺗ&#= 65198; ﺍﺳﺖ.ﻭ ﺍﺳﺮاء &#= 65247;ﻔﻆ ﻋﺒﺮﻯ ﺑﺮﺍﻯ ﺭ&= #65235;ﺘﻦ ﺑﺂﺳﻤﺎﻥ ﻫﺎﻯ &= #65165;ﻟﻬﻰ و سفر شبانه بعربی ﺍﺳﺖ. ﻭʌ= 47;ﻰ ﻓﺮﺷﺘﻪ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺭﺍ ﺍﻣﺎﻡ ﺻﺎﺩ&= #65237; ﺑﺮﺍﻯ ﺗﺤﻘﻴﺮ&#= 65165;ﺳﺮﺍﺋﻴل عزﺭﺍﺋﻴﻞ ﻣﻴ@= 405;ﻮﻳﺪ ﻭﺑﺮﺍی غیر ﺳʋ= 66;ﻟﮑﺎﻥ.ﻳﺎﻫﺮﺗ= ;ﻮﺻﻴﻔﻰ ﮐﻪ ﻫﺮکس اﺯ ﺍ= 5267;ﻦ ﻓﺮﺷته ﻤﺮﮒ ﺩ= 5165;ﺷته ﺒﺎﺷﺪ ﻣﻴﺒﻴﻨ&#= 65194;. ﺣﺎﻓظه اﻧﺴﺎʌ= 55;ﻰ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺧ&= #65166;ﻃﺮﺍﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺍﺳﺖ.ﻭﻧﻴﺰ ﺗﻤ&= #65166;ﻡ ﺣﻮﺍﺩث ﻣؤثّر= ; ﺩﺭ ﺍﻧﺴﺎﻥ،ﭼﻪ ﻣ= 579;بت ﻟﺬت ﺒﺨﺶ،ﻭﻳA= 166; ﺩﺭﺩﻧﺎﻙ ﻣﻨف= 740; ﺒﺎﺷﺪ. ﮐﻪ ﻧﻴﺮ= ﻭﻣﻨﺪﺗﺮ ﺍﺯ ﺧﺎﻃﺮﺍﺕ ﺃ&= #65199;لی ﻮﻋﻤﻴﻘﺘﺮ ﺩﺭ&#= 65197;ﻭﺡ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﮔ&= #65198;ﭼﻪ ﻋﻠﻮﻡ ﻭﻓﻨﻮﻥ &= #65193;ﺭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺷﺪﻥ،ﮔﻮﺋﻰ ﺍ= 5199; ﺣﺎﻓﻈﻪ ﺑﻴﺮﻭ&#= 65253; ﻣﻴﺰﻧﺪ. ﻭﻟﻰ ﺑ= ﺎﺯﻫﻢ ﺑﺎﻋﺪﻡ ﮐﺎﺭﺑ&#= 65198;ﺩ </spa= n>ﻭﺗﺤﻘﻴﻘﺎت= ; ﺒﻴﺸﺘﺮ،ﭼﻨﺪ&#= 65263; ﺑﻌﺪ ﺟﺰ ﻧﺎﻡ ﻭ= ﺧﺎﻃﺮﻩ ﺗﺎﺭﻳﺨﻰ ﺑﺮﺍ&#= 65263; ﺁﻧﻬﺎ ﻧﻤﻰ ﻣﺎ&= #65255;ﺪ.ﮐﻪ ﺩﻳﮕﺮ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﺪ ﺷﺎﻫﮑﺎﺭﻫﺎ ﻭ&#= 65251;ﻌﺠﺰﺍﺕ ﺑﻰ ﺭﻗﻴﺐ ﺑﻴﺸ&= #65176;ﺮﻯ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ.&= #65191;ﺎﻃﺮﺍت ﺃﺯﻟﻰ ﺗﻮﻟﺪﺍ&#= 65173; ﺑﻴﺸﺘﺮ،ﺑﺎﻟA= 220;ﺒﻊ ﺩﺭ ﻓﻄﺮﺕ ﻭ ﻃﺒ= ﻴﻌﺖ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻫ&= #65204;ﺖ.ﻭﺧﺎﻃﺮﺍﺕ ﺗﻮﻟﺪﺍﺕ ﻓﻌﻠ&#= 65264; ﻧﻴﺰ، ﺑﺎﻟﻔﻌ= 5246; ﻧﺘﻴﺠﻪ ﻋﻤﻞ ﺧ&= #65262;ﺩﻣﺎﻥ ﻳﺎ ﺩﻳﮕﺮﺍﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺧﺎﻃﺮﺍﺕ ﺳﺎﻟ&#= 64401;ﺎﻥ ﭘﺶ ﺍﺯ ﺑﺎﺯﮔﺸ&= #65174; ﺑﺨﻠﻖ ﻧﻴﺰ ﻫﺴ&= #65174;،ﻭﻟﻰ ﻫﺮﮔﺰ ﺩﺭﺩ ﻭ ﺃ= ثر ﻣﻨﻔﻰ ﻧﺪﺍﺭﻧ&#= 65194;.ﺯﻳﺮﺍ ﻧﺘﻴﺠﻪ ﻣﻨﻔﻰ &= #65153;ﻧﻬﺎ ﺭﺍ ﺩﺭ ﺭؤﻳﺎﻫ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﺩ&= #65267;ﺪه اﻧﺪ.ﺩﺭﻫﻴﭙﻨ= 5262;ﺗﻴﺴﻢ ﭼﻮﻥ ﺭؤﻳﺎ،ﺍA= 267;ﻦ ﺧﺎﻃﺮﺍﺕ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺷﺪﻩ ﺩﺭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ،ﺑﺎﺯ ﺑﺤﺎﻓﻈﻪ ﻭ ﻓﮑ&= #65198; ﻭﺯﺑﺎﻥ ﺷﻬﺨﺺ &= #65169;ﺎﺯ ﻣﻴﮕﺮﺩﺩ. ﮔﻮﺋ&= #65264; ﺧﻮﺩ ﻫﻢ ﻧﻤﻴﺪ&= #65165;ﻧﺪ ﮐﻪ ﭼﻪ ﺣﺎلی ا= 5251;ﺮﻭﺯ </spa= n>ﺩﺍﺭﺩ.ﻭﺧﻮʋ= 93;ﺭﺍ ﺩﺭﻫﻤﺎﻥ ﺍﻣﻮ&#= 65165;ﻝ ﮔﺬﺷﺘﻪ ﻭﺣﺘﻰ &= #65175;ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﻗﺒﻠﻰ &= #65251;ﻴﺪﺍﻧﺪ.ﺩﺭ ﺧﻮﺍﺏ ﺧﻮﺩ ﺳﺎ&= #65255;ﺴﻮﺭﻯ ﻭﻣﻠﺎﺣﻈﻪ ﮐﺎ&#= 65197;ﻯ ﻭﺍﺯ ﺗﺮس ﺧﻄﺮ&#= 65259;ﺎ ﻭ ﺍﺭﺍﺩﻩ ﺁﺯﺍ&= #65193;، ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﻭ = ﻓﺮﻳﺒﮑﺎﺭﻯ ﺩﻳﮕﺮﺍﻥ، ﻭ ﻣ&#= 65192;ﻔﻰ ﮐﺎﺭﻯ ﻣﻌﺎﻳﺐ &= #65191;ﻮﺩ ﻧﺪﺍﺭﺩ. ﻭﺣﺘﻰ = ﺑﻴﺎﻥ ﺑﺴﻄﺢ ﻋﻘﻞ ﻓﻌ&= #65248;ﻰ ﻣﻄﺮﺡ ﻧﻤﻴﺒﺎ&#= 65207;ﺪ. ﺯﻳﺮﺍ ﺣﻘﻴﻘﺖ &= #65197;ﻭﺍﻥ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ.&= #64400;ﺎﺭﻯ ﺑﻮﺍﻗﻌﻴّﺘﻬA= 166;ﻯ ﺧﺎﺭﺝ ﻧﺪﺍﺭﺩ.&= #65261; ﻣﻠﺎﺣﻈﻬﺎﻯ ﻧ&#= 65252;ﻰ ﮐﻨﺪ.ﮔﻮﺋﻰ ﻓﺮ&= #65207;ﺘﻪ ﻣﺪﺑّﺮ ﻳﻚ ﺭﻭ&#= 65185;،ﺩﺍﺭﺩ ﻗﺴﻤت ﻴﺎﺯ ﺫﺧ&#= 65268;ﺮه ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺭﺍ،ﭼﻪ ﺧﻮﺏ ﻳ&#= 65166; ﺑﺪ، ﺑﻨﻈﺮ ﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺷﺨﺺ ﻣﻴﺮﺳﺎﻧ&#= 65194;. ﻭ ﻳﻚ ﺑﺎﺭ ﺩﻳﮕ= ﺮ ﺑﻴﺎﺩ ﻣﻴﺂﻳﻨﺪ = ﮐﻪ ﺗﺎﮐﻨﻮﻥ ﻓﺮﺍ&#= 65251;ﻮﺵ ﺷﺪه اﻧﺪ.ﺍﻳﻦ &#= 64404;ﻮﻧﻪ ﺧﻮﺍﺑﻬﺎ،ﺗﺬ@= 400;ّﺮﻯ ﺍﻟﻬﻰ ﻭﺩﺭس ﻋ&#= 65170;ﺮﺗﻰ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65169;ﺎ ﻫﺮ ﺳﻄﺢ ﻋﻘﻞ ﻣ= ﻴﺒﺎﺷﺪ.ﻭ ﺍﮔﺮ ﺑﺼﻮﺭﺕ ﮐ&= #65166;ﺑﻮس ﺑﺎﺷﺪ،ﻧﻮﻋﻰ = 5251;ﺠﺎﺯﺍﺕ ﻭﺟﻬﻨّﻢ ﺩﻭﻡ &#= 65207;ﺒﺎﻧﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65153;ﻟﻮﺩﻩ ﻧﻔس ﻤﻴﺒﺎﺷﺪ.&#= 1705;ه اﮔﺮ ﺑﺒﻴﻨﻨﺪ &#= 65169;ﻨﻔﻊ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ= ﺻﺤﻨﻪ ﺁﻟﻮﺩﮔﻴﻬﺎﻯ &#= 65197;ﻭﺯ ﺍﻓﺰﻭﻥ ﺭﻭﺍﻥ &= #65207;ﺎﻧﺴﻰ ﺑﺮﺍﻯ ﺳﺒﻚ ﮐﺮ&= #65193;ﻥ ﺁﻧﻬﺎ ﻧﺪﺍﺭﻧ&#= 65194;.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺨﺼ&#= 65262;ﺹ ﺩﺭ ﺍﺳﺘﻀﻌﺎﻑ &= #65255;ﻔسﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;،ﺧﻮﺍﺑﻬﺎﻯ ﺁﻧﻬﺎ ﺑﻴﺸﺘﺮ &= #65261;ﺭؤﻳﺖ ﺭؤﻳﺎﻫﺎﻯ ﺍﺣ= 5262;ﺍﻝ ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ،ﺑﻌﻨﻮʋ= 65;ﻥ ﺭﺯﻕ ﺭﻭﺯﻣﺮﻩ &= #65153;ﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ ﺑﺎ ﮐﻤ= ﻚ ﻭﻧﻘﺸﻪ ﭘﻴﺮ ﺍ&= #65247;ﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺩﺭس ﻟﺎﺯﻡ ﺭﺍ ﻣﻴﮕ&= #65268;ﺮﺩ.ﺻﻔﺎﺕ ﻧﻴﮑﻮ ﺭﺍ ﺩﻧﺒ&= #65166;ﻝ ﻭ ﺗﻘﻮﻳﺖ ﻣﻴﮑ&= #65256;ﺪ.ﭼﻮﻥ ﺩﺭ ﺟﻬﺖ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺡ،ﺑﺮﺣﺴﺐ = 5255;ﻈﺮ ﭘﻴﺮ ﻣﻴﺒﺎﺷﺪ. = ﻭﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺁﻧ&= #65198;ﺍ ﺳﺎﻟﻚ،ﻣﺘﻨﻔ= 17;ﺮ ﺍﺯ ﺧﻮﺩ ﻣﻴﮕﺮ&= #65193;ﺩ.ﻭ ﻃﺒﻴﻌﺖ ﺍﻧﺴﺎ&#= 65253; ﺍﺯ ﻫﺮ ﭼﻴﺰﻯ ﮐ= ﻪ ﺳﺨﺖ ﺗﺮ ﻣﺘﻨﻔ&= #65198; ﮔﺮﺩﺩ،ﺳﺮﻳﻌA= 176;ﺮ ﻭﻋﻤﻴﻖ ﺗﺮ ﻭﺯ&= #65261;ﺩﺗﺮ،ﺩﺭﺗﺮʌ= 41; ﻭﺣﺬﻑ ﺁثاﺭ ﺁ= 5253; ﻣﻴﭙﺮﺩﺍﺯﺩ.ﻭ &= #65169;ﻠﺎﻳﺎﻯ ﺳﻠﻮﻙ ﺳﺎﻟﻚ، &#= 65169;ﺮ ﺣﺴﺐ ﻫﻤﻴﻦ ﻣﻌ&= #65166;ﻳﺐ ﺍﻣﺮﻭﺯ ﺭﻭﺍن &#= 65188;ﻴﻮﺍﻧﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﻟﺬﺍ ﺳﺎﻟﻚ ﻋﺎﻗﻞ ﺳ&= #64345;ﺎﺳﮕﺬﺍﺭﺗﺮ ﺧﺪﺍ ﺑﺮﺍﻯ ﺑﻠ&= #65166;ﻳﺎﻯ ﺳﺨﺖ ﻣﻴﺸﻮﺩ.ﻭ&= #65153;ﻧﺮﺍ ﺭﺣﻤﺘﻰ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻴﺪﺍﻧﺪ.ﻭ ﻟﺬ&= #65165; ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﺘ&= #65254; ﭘﺮﻭﺭﻯ ﻭ ﺑﻘﻬ&= #65240;ﺮﺍﻯ ﺧﻮﺩ ﻣﻴﭙﺮﺩﺍ&#= 65199;ﻧﺪ،ﮐﻤﺘﺮ ﺧﻮﺍﺏ ﻭﺭؤﻳﺎ &#= 65193;ﺍﺭﻧﺪ. ﻭ ﻳﺎ ﺍﺯ ﻧﻮﻉ ﮐ= ;ﺎﺑﻮس ﻣﻴﺒﺎﺷﺪ. ﺍﻣﺎ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﻧﻪ ﻓﻘ= 5218; ﺑﺎ ﺭؤﻳﺎﻫﺎﻯ &#= 65203;ﻠﻮﮐﻰ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺧ&= #65262;ﺩ،ﺯﻧﺪﮔﻰ ﻟﺬﺕ ﺑﺨﺶ ﺩﺍﺭ&= #65193;.ﮐﻪ ﻣﻮﺿﻮﻉ ﺗﻤﺎﻡ &= #65197;ؤﻳﺎﻫﺎﻯ ﺧﻮﺩ ﺣﺪّ ﺃﻗﻞ &= #65169;ﺪﻭﻥ ﺗﺮس ﻭﺩﺭﺩ ﻭﺩ&#= 65247;ﻬﺮه اﺳﺖ.ﻭﺍﻏﻠب ﺪ= 5197; ﭘﺮﻭﺍﺯ ﻭ ﺩﺭ ﻗ= ﻠّﻪ کوﻫﻬﺎ، ﻭ ﺑﺨA= 208;ﻨﺪﮔﻰ ﺍﺳﺖ.ﻭﺣﺘﻰ ﺩﺭ = ﻫﻤﺎﻥ ﺭؤﻳﺎ ﻧﻈﺮﻳﺎ= 5173; ﻓﻠﺴﻔﻰ ﻭ ﺣﮑﻤ&= #65176;ﻬﺎ ﻣﻴﮕﻮﻳﺪ،ﮐﻪ = 5169;ﺮﺍﻯ ﺍﻭ ﻧﻴﺰ ﺗﺎﺯﻩ = ﺍﺳﺖ.ﺁﻧﮕﺎﻩ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ ﺍﮔﺮ ﮐﺴﻰ ﺑﻴﺸ&= #65176;ﺮ ﻭﻣﮑﺮﺭﺍ ﺍﺯ ﺁ&= #65191;ﺮﻳﻦ ﺭؤﻳﺎﻯ ﺧﻮﺩ ﺩ&#= 65239;ّﺖ ﮐﺮﺩ، ﻭﺣﺘﻰ ﺗ&#= 65252;ﺎﻡ ﺯﻭﺍﻳﺎﻯ ﻧﻴﻤ&#= 65258; ﺗﺎﺭﻳﻚ ﺭؤﻳﺎ= 5263; ﺧﻮﺩ،ﺭﺳﻴﺪﮔA= 264; ﮐﺮﺩﻥ ﺑﻬﺮﻩ ﮔ&= #65268;ﺮﻯ ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ.ﻭﺣﺘﻰ ﻧ&= #65252;ﺎﻳﺶ ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎ&= #65263; ﻧﻴﺎﻣﺪﻩ ﺧﻮﺩ &= #65169;ﻴﺎﺑﺪ،ﮐﻪ ﺳﻤﺒﻮﻟﻴﻚ ﻭﺗ&#= 65252;ثییلی ﺍﺳﺖ.ﮔﻮﺋﻰ ﺧﺪ&= #65165;ﻭﻧﺪ ﺑﺰﺑﺎﻥ ﻧﻤﺎﻳ&#= 65206; ﻭ ﺻﺤﻨﻪ ﺭؤﻳﺎ&#= 1548;ﺑﺎ ﮐﺴﻰ ﺣﺮﻑ ﻣﻴﺰ&= #65255;ﺪ. ﺯﻳﺮﺍ ﮐﻠﺎﻡ ﺧ&= #65194;ﺍ ﻫﻤﻴﺸﻪ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﮐ&= #65248;ﺎﻡ ﻣﺎﺩﺭ ﺑﻄﻔﻞ ﺩ&= #65261;ﺳﺎﻟﻪ ﺧﻮﺩ،ﮐﻪ ﻫﻤﻴ= 5208;ﻪ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﺗ&= #65252;ثیلی ﻭ ﭼﻨﺪ ﭘﻬﻠﻮ ﻣ= ﻴﺒﺎﺷﺪ. ﮐﻪ ﻇﺎﻫﺮﺍ ﺣﻘ&= #65268;ﻘﻰ ﻧﻴﺴﺖ، &#= 65261;ﻟﻰ ﺑﺮﺍﻯ ﻃﻔﻞ ﺣﻘ&= #65268;ﻘﻰ ﻭﻣﻔﻴﺪ ﻫﺴﺖ. ﺣ= ﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮﺯ&= #65251;ﺎﻥ،ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩﻯ ﻭﮐﻠّ= 5268;ّﺖ ﺩﺍﺭﻧﺪ،ﮔﻮﺋA= 264; ﻫﺰﺍﺭﺍﻥ ﺑﺤث &#= 65261; ﺻﻔﺎﺕ ﻭ ﻣﻌﺮﻓ&= #65174;،ﺑﺸﮑﻞ ﻳﻚ ﮐﺮه اﻯ ﺩﺭ&#= 65153;ﻣﺪﻩ،ﮐﻪ ﺩﺭ ﺣﺎﻝ ﻏﻠﻄﻴ&= #65194;ﻥ ﻭ ﭘﻴﺸﺮﻭﻯ ﺍﺳ&= #65174;.ﮔﺮﭼﻪ ﻫﻤﺎﻥ ﺍﺣﻮﺍﻝ &= #65239;ﻬﻘﺮﺍﺋﻴﺎﻥ ﭼﻮﻥ ﮐﺮه ﺍﺯ ﻣ&= #65228;ﺎﻳﺐ ﻭ ﺻﻔﺎﺕ ﺣﻴﻮﺍ&= #65255;ﻰ،ﺑﺴﻮﻯ ﻗﻬﻘﺮﺍ ﺩﺭ ﺣﺎ&= #65245; </spa= n>ﺳﻘﻮﻁ ﻋﻤﻴʌ= 38; ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﻫ= ﺮﻣﺒﺤثی ﮐﻪ ﺷﺮﻭﻉ ﻣﻴﮑ&= #65256;ﻴﻢ،ﺑﺎ ﺻﺪﻫﺎ ﺑﺤث ﻓﻠ&#= 65204;ﻔﻰ ﻭ ﻋﺮﻓﺎﻥ ﺭﻭﺑ&= #65198;ﻭ ﺷﺪﻩ،ﻭﻫﺮﻳﻚ = 5203;ﻬﻢ ﻣﻬﻢ ﻭ ﻣﻔﻴﺪ ﺑ= ﺮﺍﻯ ﻣﻄﺮﺡ ﮐﺮﺩﻥ ﺩ&= #65165;ﺭﻧﺪ. ﮐﻪ ﻫﺮﭼﻪ ﺑﺨﻮ&= #65165;ﻫﻴﻢ، ﺍﻳﻦ ﮐﻞ ﺍﺣﻮﺍ&= #65245;، ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ&#= 65263; ﺁﻧﺮﺍ ﺗﻔﮑﻴﻚ &= #64400;ﻨﻴﻢ،ﺍﮔﺮ ﺑﺘﻮﺍﻧﻴﻢ ﻣﺘ&#= 65262;ﻗﻒ ﺍﺯ ﺣﺮﮐﺖ ﮐﻨﻴ&= #65250;،ﺁﻧﮕﺎﻩ ﺑﺎﺯ ﺑﺎ ﻣﺠﻤﻮ&= #65227;ﻪ ﺟﺪﻳﺪﻯ ﺍﺯ ﺍﺟ&= #65200;اء ﺁﻥ ﺑﺤث ﺭﻭﺑﺮ&#= 65261;ﻣﻴﺸﻮﻳﻢ، ﮐﻪ ﺑﺎﺯﺁﻧﻬﺎ &= #65197;ﺍﺩﺭ ﺣﺎﻝ ﺣﺮﮐﺖ ﻣﻰ = ﺑﻴﻨﻴﻢ،ﻳﺎﺑA= 204;ﻮﻯ ﺑﺎﻟﺎﺗﺮ ﻭﻧﻮ&#= 65225; ﺑﻬﺘﺮ ﺷﺪﻥ،ﻭ &#= 65267;ﺎ ﺑﺼﻮﺭﺕ ﻗﻬﻘﺮ&#= 65165; ﻭ ﺑﺎﻭﮔﺸﺖ ﺑﺤ&= #65268;ﻮﺍﻧﻴّﺖ ﮔﺬﺷﺘﻪ ﺭﻭﺡ ﺧ&= #65262;ﺩ ﻭ ﻟﺬﺍ ﻗﺪﺭﺕ ﺍ= ﻧﺴﺎﻥ ﻣﺘﻔﮑّﺮ ﻭ ﻳﺎ &= #65191;ﻮﺍﻧﻨﺪﻩ ﻭ ﺷﻨﻮﻧﺪﻩ، ﻫ&#= 65198;ﭼﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﭘﺬ&= #65267;ﺮﺵ ﻣﻄﺎﻟﺐ ﮐﻠّﻰ &#= 65175;ﺮ ﺑﺎﺷﺪ،ﻭ ﻫﻤﺮ= 5165;ﻩ ﺑﺎ ﻋﻠﻢ ﺍﻟﻴﻘ&= #65268;ﻦ ﺑﺪﻭﻥ ﺗﺮﺩﻳﺪ &= #65261; ﺷﻚ ﻭ ﺗﻐﻴﻴﺮ ﻋ= ﻘﻴﺪﻩ،ﻭﻋﺪﻡ ﻓﺮﺍﻣﻮﺷﻰ ﺁﻧ&#= 64381;ﻪ ﻗﺒﻠﺎ ﭘﺬﻳﺮﻓ&#= 1578;ه اﻳﻢ.ﺁﻧﮕﺎﻩ ﺑ&#= 65204;ﺮﻋﺖ ﺩﺭﻙ ﺑﺤث ﮐﻠّ= 5264; ﻭ ﻋﺮﻓﺎﻥ ﻭﺳﻤ&= #65170;ﻮﻟﻴﻚ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻢ.&= #65261;ﺍﻟّﺎ ﺑﺎ ﺗﺮﺩﻳﺪ ﻭﺑ&= #65194; ﺩﻟﻰ ﻭ ﺷﻚ، ﻭﻣ&= #65194;ﺍﻡ ﺍﺣﺘﻤﺎﻝ ﻣﻨﻔ&#= 65264; ﺑﺮﺍﻯ ﮔﻮﻳﻨﺪ&#= 65257;،ﻭﻳﺎ ﺻﺎﺣﺐ ﻧﻈﺮیّ= 07; های ﺩﺍﺷﺘﻪ ﺑA= 166;ﺷﻴﻢ،ﺩﻳﺮﺗﺮ ﻣﻰ ﻓﻬﻤﻴﻢ،ﮐ= 5258; ﭼﻪ ﻣﻴﮕﻮﻳﺪ.ﻭ = ﺷﺎﻳﺪ ﻫﻢ ﻧﻔﻬﻤﻴﻢ.ﻭ&= #65165;ﮔﺮ ﻓﻬﻤﻴﺪﻳﻢ ﺑﺴ&#= 65268;ﺎﺭ ﺿﻌﻴﻒ ،ﮐﻪ ﺑﺮ &= #65193;ﻝ ﻭﺣﺎﻓﻈﻪ ﻧﻤﻰ &= #65255;ﺸﻴﻨﺪ.ﻭ ﻫﻤﺮﺍﻩ ﺗﺮﺩﻳ&#= 65194; ﺑﻨﺎﺧﻮﺩﺁﮔﺎ= 607; ﻤﻴﺮﻭﺩ.ﮐﻪ ﺣﻘ&= #65166;ﻳﻖ ﺑﺎ ﺗﺮﺩﻳﺪ، ﭼ&#= 65268;ﺰﻯ ﺷﺒﻴﻪ ﺍﺑﺎﻃﻴ&#= 65246; ﻭﺑﺎ ﻣﻄﺎﻟﺐ ﭼ&= #65198;ﻧﺪ ﻭﭘﺮﻧﺪ ﻓﺮﻗﻰ &= #65255;ﺪﺍﺭﺩ.ﻭ ﺍﻟّﺎ ﻗﺸﺮﻳّA= 262;ﻥ ﺧﻴﻠﻰ ﻣﻄﺎﻟﺐ&#= 65165;ﻓﺴﺎنه اﻯ ﺧﻮﺩﺭﺍ ﺣﻘ&#= 65268;ﻘﻰ ﻣﻴﺪﺍﻧﻨﺪ.ﻭﻟ&#= 65264; ﻫﻨﻮﺯ ﺩﺭﮔﻴﺮ &= #65165;ﺻﺮﺍﺭﻭﺗﻌﺼ= 17;ﺐ ﻣﺬﻫﺒﻰ ﻭ ﺧﺮﺍ&= #65235;ﺎﺕ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﮔ&= #65166;ﻫﻰ ﺩﺭ= ﺩﻳﻦ ᥾= 1;ﻣﺬﻫﺐ ﺗﺎﺯه اﻯ ﮐﻪ ﻣ&#= 65268;ﺴﺎﺯﻧﺪ.ﺑﻘﻮA= 245; ﭘﻴﺎﻣﺒﺮ،ﻫﻤ@= 381;ﻨﺎﻥ ﺍﺯ ﺍﺩﻳﺎﻥ ﻭﻣ&= #65196;ﺍﻫﺐ ﭘﻴﺸﻴﻦ، ﻧﻤﺎ= 5267;ﻨﺪﮔﻰ ﻓﮑﺮﻯ ﻭﺭﻭﺣﻰ &= #65193;ﺍﺭﻧﺪ.ﻳﻌﻨﻰ ﻧﺴﺒﺖ ﺑﺪﻳﻦ ﺑ&= #65198;ﺗﺮ ﺧﻮﺩ ﺷﺮﻙ ﻣﻴﻮ&= #65197;ﺯﻧﺪ.ﻭﻋﻤﻠﺎ ﺗﮑﺬﻳﺐ ﻭﺩﻫﺎ&#= 65253; ﮐﺠﻰ ﺑﺎ ﭘﻴﺎﻣ&= #65170;ﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﺩ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﻣ= ﺪﻋﻰ ﻫﺴﺘﻨﺪ ﺑﻮﻯ ﺍ&= #65267;ﻤﺎﻥ ﺩﺍﺭﻧﺪ.ﻣﺎﻧﻨ&#= 65194; ﺳﺎﻟﻚ ﺩﺭ ﭘﻴﻤ&= #65166;ﻥ ﻭﻓﺎﺩﺍﺭﻯ ﭘﻴ&#= 65166;ﻣﺒﺮ </spa= n>ﺍﻟﻬﻰ ﺧﻮﺩ A= 169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﻭﻟA= 264; ﻫﻨﻮﺯ ﺩﺭ ﺍﺣﮑ&= #65166;ﻡ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﻗﺸﺮﻯ،ﻭﺣﺘﻰ = 5203;ﻠﻮﻙ ﺍﺩﻳﺎﻥ ﭘﻴﺸﻴ&#= 65254; ﺧﻮﺩﺩﺭﮔﻴﺮ ﺍ&#= 65203;ﺖ.ﭘس ﻧﻤﻴﺘﻮﺍﻧﺪ ﺩ&#= 65197;ﺳﻠﻮﻙ ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﺧ&= #65262;ﺩ ﭘﻴﺸﺮﻓﺘﻰ ﮐﻨ&#= 65194;.ﻭ ﻟﺬﺍ ﺑﺨﺪﺍﻭﻧ&#= 65194; ﻭﻭﻟﺎﻳت اﻟﻬA= 264; ﺧﻴﺎﻧﺖ ﮐﺮﺩﻩ&#= 1548;ﻭ ﺑﺪﺗﺮﻳﻦ ﻣﺠﺎ&#= 65199;ﺍﺕ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ،ﮐﻪ ﺣﺘﻰ ﻗﺸﺮﻳّﻮ= 5253; ﻣﺬﻫبی ﺪﺷﻤن A= 262;ﻟﺎﻳت ﻨﺪﺍﺭﻧﺪ.ﭼﻪ ﺭ&= #65203;ﺪ ﺑﻤﻨﮑﺮﺍﻥ &#= 65191;ﺪﺍ،ﮐﻪ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ،که ﺤʋ= 76;ﻰ ﻣﺠﺎﺯﺍﺗﻰ ﺍﻟ&#= 65260;ﻰ ﻧﺪﺍﺭﻧﺪ.ﺯﻳﺮ&#= 65165; ﻋﻘﻞ ﻭ ﺍﻣﮑﺎﻧ&= #65166;ﺕ ﻟﺎﺯﻡ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺑﻰ = ﺧﺒﺮﺍن ﻮﺍﺗﻤﺎﻡ ﺣﺠّ= 5174; ﻧﺸﺪﻩ ﻭ ﺟﺎﻫﻠ&= #65166;ﻥ ﻧﺎ ﺗﻮﺍﻥ ﻋﻘﻠ&= #65264;،ﻭ ﺑﺪﻭﻥ ﺩﺍﺷﺘﻦ &= #64400;ﺮﺍﻣﺎﺕ ﻓﻬﻢ ﻟﺎﺯﻡ، ﮔ&#= 65256;ﺎﻫﻰ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﻧ&= #65252;ﻰ ﻧﻮﻳﺴﺪ.ﻭ (ﮔﻨﺎ= ﻩ)ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ&#= 1548;ﺗﻨﻬﺎ ﻫﻤﺎن اﻣﻮﺭی = 75;ﺳﺖ که ﭙﻴﺮ ﺑﺮﺍﻯ &#= 64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻌ&= #65268;ّﻦ ﮐﺮﺩﻩ ﺍﺳﺖ.ﻧﻪ = ﺣﺘﻰ ﺁﻧﭽﻪ ﭘﻴﺎﻣﺒ&#= 65198; ﮔﻔﺘﻪ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍ&#= 65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﮕﻔﺘﻪ، ﻭ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺯﻣﺎﻥ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ،ﺗ= 5236;ﻮﻳﺾ ﺍﻟﻬﻰ ﻭ ﺍﺧﺘﻴ&= #65166;ﺭ ﮐﺎﻣﻞ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﻫﺮ ﮔﻮﻧﻪ ﺻﻠﺎ&= #65185; ﺑﺪﺍﻧﻨﺪ ﺗﻌﻠ&#= 65268;ﻢ ﺑﺪﻫﻨﺪ. که ﺒﻘ&#= 65262;ل ﭙﻴﺎﻣﺒﺮ،ﺣت®= 0; اﮔﺮ ﺍﺗّﻔﺎﻗA= 166; ﺧﻄﺎ ﮔﻔته ﺒﺎ= 5207;ﺪ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; </spa= n>ﺍﻟﻬﻰ ﺑﺮﺍʌ= 63; ﺳﺎﻟﻚ، ﻣﺠﺮﻯ ﺩﺳﺘﻮﺭ &= #65231;ﻠﻂ،ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﺍﺻﻞ ﺍﻃﺎﻋﺖ ﺍ&= #65199; ﺩﺳﺘﻮﺭ ﺍﻟﻬﻰ &= #65261;ﻭﻟﻰّ ﺍﻟﻬﻰ مهم اﺳʋ= 74;، ﻭنه ﻤﻮﺿﻮﻉ ﺩ= 5203;ﺘﻮﺭ. ﻳﻌﻨﻰ ﺍﮔﺮ ﭘﻴ&= #65198; ﺩﺳﺘﻮﺭ ﻫﻴﺰﻡ &= #65183;ﻤﻊ ﮐﺮﺩﻥ ﺑﺪﻫﺪ،= 5261; ﺑﺪﻳﮕﺮﻯ ﺩﺳﺘ&#= 65262;ﺭ ﻳﻚ ﻣﺎﻩ ﻋﺒﺎﺩ&= #65173; ﺑﺪﻫﺪ. ﮐﺎﺭ ﺁﻥ= ﺳﺎﻟﻚ ﺟﻤﻊ ﮐﻨﻨﺪﻩ ﻫ&= #65268;ﺰﻡ ﺍﻟﻬﻰ ﺗﺮ= ; ﺍﺳﺖ.ﺯﻳﺮﺍ ﺍﻃﺎﻋﺖ ﮐﺮﺩﻩ&#= 1548;ﻭ ﭘﺎ ﺭﻭﻯ ﺗﮑﺒّ&#= 65198; ﺧﻮﺩ ﮔﺬﺍﺭﺩﻩ&#= 1548; ﻭﺣُﺴﻦ ﻧﻴّﺖ = 5261; ﺩﺳﺘﻮﺭ ﭘﻴﺮ ﺭ&= #65165; ﺑﺼﻠﺎﺡ ﺗﺰﮐﻴ&#= 65258; ﺭﻭﺍﻥ ﺧﻮﺩ ﺩﺍ&= #65255;ﺴﺘﻪ ﺍﺳﺖ.ﻭﻟﻰ ﺁﻥ ﻋ= ﺎﺑﺪ ﻣﻐﺮﻭﺭﺗﺮ ﺑﻌ&#= 65170;ﺎﺩﺍﺕ ﺑﻴﺸﺘﺮ، ﻭﺧﻮ= 5193;ﺭﺍ ﺑﺮﺗﺮ ﺍﺯ ﺁﻥ ﺳ= ﺎﻟﻚ ﺟﻤﻊ ﮐﻨﻨﺪﻩ ﻫ&= #65268;ﺰﻡ ﻣﻴﺪﺍﻧﺪ.ﮔﻮﺋ&#= 65264; ﻣﻨﺘﻈﺮ ﺍﺳﺖ، &#= 65191;ﺪﺍﻭﻧﺪ ﺍﺯ ﺍﻭﺳﭙﺎس ﺑ&#= 65268;ﺸﺘﺮ ﺑﮕﻮﻳﺪ.ﮐﻪ ﻫﻤ&= #65258; ﺍﻳﻨﻬﺎ ﻋﻘﺐ ﺑ&= #65198;ﻧﺪﻩ </spa= n>ﮐﻤﺎﻝ ﺭﻭﺡ A= 203;ﺎﻟﻚ ﻣﺠﺮﻯ ﺩﺳﺘﻮﺭ &= #65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ ﻭﻟﺬ&#= 65165; ﺑﺮﺍﻯ ﺧﺪﺍ،ﻭ &#= 65197;ﺳﻴﺪﻥ ﺑﺨﺪﺍ ﮐﺎﺭی ک= 585;ﺩﻥ ﻟﺎﺯﻡ ﺍﺳﺖ،ﻭ= 5255;ﻪ ﺑﺮﺍﻯ ﺍﺯﺩﻳﺎ&#= 65193; ﻣﻘﺎﻡ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺧﻮﺩ، ﻭﻟﻮ ﺑﺮ&#= 65165;ﻯ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ ﭘس ﺑﺤص &#= 65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﻣﺒﺎﺣث &#= 65193;ﺭ ﻳﻚ ﮐﻠّﻰ ﺳﻤﺒ&#= 65262;ﻟﻴﻚ،ﻣﺎﺭﺍ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ &= #65193;ﺭﮔﻴﺮ ﺳﻠﺴﻠﻪ ﭘﺎﻳﺎ&#= 65253; ﻧﺎﭘﺬﻳﺮ ﻣﻄﺎ&#= 65247;ب ﻤﺘﺪﺍﺧﻞ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.که ﻴﺎ ﺑﺎﻳﺪ ﮐﻤﻰ = ﻣﻮﺿﻮﻉ ﺑﺤث ﺮﺍ ﻋﻮﺽ ﮐ&= #65198;ﺩ،ﻭﻣﻄﺎﻟﺐ ﺩﻳﮕﺮ ﺭﺍ ﺑﺰﻣ&= #65166;ﻥ ﺩﻳﮕﺮﻯ ﻭﺍﮔﺬ&#= 65165;ﺭ ﮐﺮﺩ.ﻭﻳﺎ ﺗﺤﺖ = ﻋﻨﻮﺍﻥ ﺟﺪﻳﺪﻯ ﺑﺎﺷﺪ&#= 1548; که ﺨﻮﺍﻧﻨﺪﻩ = 5261;ﺷﻨﻮﻧﺪﻩ ﺧﺴﺘﮕﻰ ﺑﻴﺶ ﺍ&= #65199; ﺍﻳﻦ ﻧﺪﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ.ﻭﺧﻮﺩ ﻃﺎﻟب اﺩﺍﻣﻪ = 5169;ﺤث ﮔﺮﺩﺩ.ﺑﻌﺪ ﺍﺯ = ﺁﻧﮑﻪ ﺗﻨﻔّﺴﻰ ﮐﺮﺩ &#= 65261;ﺍﺳﺘﺮﺍﺣت ﻨﻤﻮﺩ. ﻧﻮﻳﺴﻨ&= #65194;ﻩ ﻧﻴﺰ ﺩﺭ ﺧﺴﺘﮕ&= #65264;،ﺍﺯ ﭘﺮﺍﮐﻨﺪﻩ ﮔﻮ&#= 65163;ﻰ ﺑﻴﺸﺘﺮﻯ ﺭﻫﺎ&#= 65163;ﻰ ﻳﺎﺑﺪ ، ﺗﺎ ﺧﺪ&= #65165;ﻭﻧﺪ ﭼﻘﺪﺭ ﺑﻨﻮﻳﺴ&#= 65256;ﺪﻩ ﻭﮔﻮﻳﻨﺪﻩ ﻭ ﺷ&= #65256;ﻮﻧﺪﻩ ﻭﺧﻮﺍﻧﻨﺪﻩ،A= 165;ﺯ ﺣﮑﻤﻬﺎﻯ ﺍﻟﻬ&#= 1740; کمک ﮐﻨﺪ. ﻭﭼﻘ= 5194;ﺭ ﻫﻤﻪ ﺭﺍ ﮐﻤﻚ ﻧ= ﻤﺎﻳﺪ.ﮔﻮﺋﻰ ﺩﺭ ﻫﻮﺵ ﻭ ﺭﻗﺎ= ﺑﺖ ﺩﺭ ﻋﻠﻮﻡ ﻭ ﺍﻣ= ﻮﺭ ﺍﻟﻬﻰ ﻣﺴﺎﺑق= 607; ﻮ ﺟﻬﺪ ﺑﻴﺸﺘﺮ&= #65169;ﺮﺍﻯ ﺑﻴﻨﺸﻬﺎﻯ ﺩﻳ&#= 64405;ﺮﻯ ﺁﻣﺎﺩﻩ ﺍﺳﺖ. ﺗ= ﺎ ﺧﺪﺍﻭﻧﺪ ﭼﻪ ﺧ&= #65262;ﺍﻫﺪ . <o:p></o:p> <o:p> </o:p> <o:p> </o:p> <a name=3DM101>M101</a></span= > رو= ;ح وروان و ناخوآگاه ون= 01;س <o:p></o:p> = 5197;ﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺟﻨﺒﻪ &= #65231;ﻴﺮ ﻣﺎﺩﻯ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﻃﺮ= ;ﻳﻖ ﻣﻐﺰ ﻭﻓﮑﺮ ﺧﻮ&= #65193;ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﮔﺮﭼﻪ ﺭﻭﺍﻥ ﺍﺯ ﻃﺮﻳ&= #65238; ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ ﻋﻤﻞ ﻣﻴﮑﻨﺪ، &#= 65193;ﺭﺣﺎﻟﻴﮑﻪ ﻫﻤﻴﻦ ﺭﻭﺍﻥ ﻳ&= #65166; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ&#= 1548; ﻭﺳﻴﻠﻪ ﺍﻧﺘﻘ&#= 65166;ﻝ ﺗﺪﺑﻴﺮ ﻭﺍﺩﺍ&#= 65197;ﻩ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ، &= #65165;ﺯﻣﺪﺑﺮ ﺗﻦ ﻭ ﺫﻫﻦ ﻭﺭﻭ= ﺍن اﻧﺴﺎﻥ ﺍﺳﺖ. ﮔ&= #65262;ﺋﻰ ﺍﻧﺴﺎﻥ ﺳﻪ ﺟﺴ&= #65250; ﺗﻮ ﺩﺭ ﺗﻮ ﺩﺍﺭ= ﺩ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﮐ&#= 65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﺩﺍﺭﺍA= 263; ﺟﺴﻢ ﻇﺮﻳﻔﺖ ﺗ&= #65198; ﺭﻭﺡ ﺍﻟﻬی هستند،ﮐﻪ (ﺍﻳ= ;ﻦ ﻫﻤﺎﻧﻰ) ﮐﻤﺎﻝ = ﻣﺪﺑّﺮ ﺑﺮﺗﺮ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺳﻠﻮﻙ ﻳﺎﻓﺘﻪ &= #65165;ﺳﺖ . ﻧﻔس ﺍﻣّﺎﺭﻩ &= #65165;ﺻﻄﻠﺎﺡ ﻋﺮﻓﺎﻧﻰ،ﻣﺤA= 198;ﻙ ﺍﺻﻠﻰ ﺍﻧﺴﺎﻥ &= #65193;ﺭﻫﺮ ﮐﺎﺭﻯ ﺍﺳﺖ.ﻭ ﻟ= ﺬﺍ ﺃﻣﺮ ﺩﻫﻨﺪﻩ ﮔ&= #65236;ﺘﻪ ﻣﻴﺸﻮﺩ. ﻭﻫﻤﺎ&= #65253;ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ.&= #65199;ﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﮑ&= #65166;ﻣﻞ ﺍﻧﻮﺍﻉ ﺩﻧﺒﺎ&#= 65247;ﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻗﺒ&#= 65248;ﻰ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻧﻮ&= #65225; ﺍﺟﺪﺍﺩﻯ ﻣﻴﻤ&#= 65262;ﻥ ﻭ ﺍﻧﺴﺎﻥ ﻳﮑﻰ = ﺑﻮﺩﻩ ﺍﺳﺖ. ﻣﺎ ﺩﺭﻧﻮ= ﺷته هاﻯ ﺧﻮﺩ ﺍﺯ(ﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ) ﻣﻴﮕﻮﺋ&= #65268;ﻢ.که ﺒﺎ (ﮊﻧﺘﻴﻚ ﺟﺴ= ﻤﺎﻧﻰ) ﻓﺮﻕ ﻣﻴﮑﻨﺪ. ﮊ= ﻧﻬﺎﻯ ﺑﺪﻥ ثاﺑﺖ ﻫﺴ= 5176;ﻨﺪ،ﮔﺮﭼﻪ ﭘﻴﺮ ﻣﻴﺸﻮﻧﺪ&#= 1548;ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﺩﺍ&#= 65191;ﻞ ﮊﻧﻬﺎﻯ ﺟﺴﻤﻰ&#= 1548; ﺩﺭﻣﻮﺗﺎﺳﻴﻮ= 5255;ﻬﺎ ﻭﺟﻬﺸﻬﺎ ﻣﻨﺠ&#= 65198;ﺑﺘﻐﻴﻴﺮﺍﺗʌ= 64; ﻣﻴﺸﻮﻧﺪ،ﻭل®= 0; ﻟﻴﻤﻨﺘﻘﻞ ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﻧﻤﻴﺸﻮﻧﺪ.ﻣﮕ&#= 65198;ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﻨ&= #1587;ی ﺩﺭ ﮐﺮﻭﻣﻮﺳﻮ&#= 65251;ﻬﺎﻯ ﻣﺮﺩ ﻭﺯﻥ، ﺍﺳ&#= 64345;ﺮﻡ ﻭ ﺍﻭﻭﻝ باشد. = 5261; ﺍﻳﻦ ﺗﻐﻴﻴﺮﺍ&#= 65173; ﺩﺭ ﮊﻧﻬﺎﻯ ﺟﻨ&= #65204;ﻰ ﺩﺭ ﻭﺟﻮﺩ ﻭﺍﻟ&= #65194;ﻳﻦ ﺃثرﻯ ﻧﺪﺍﺭﻧA= 194;،ﻭﻟﻰ ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﻣﻴﺮﺳﻨﺪ. ﮊﻧﻬ&= #65166;ﻯ ﺟﺴﻤﻰ ﺗﺄ= ;ثیرﺯﻳﺎﺩﻯ ﺩﺭﻭﺟﻮﺩﺁن د= 85; اﻧﺴﺎﻥ ندﺍﺭʋ= 94; ﻭﻟﻰ ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌ&#= 65194;ی ﻨﻤﻴﺮﺳﺪ.<o:p></o:p> = 5197;ﻭﺍﻥ ﻭﺟﺎﻥ،ﺍﺻﻄﻠA= 166;ﺡ ﺍﻳﺮﺍﻧﻰ ﺑﺮﺍ&#= 65263; ﻧﻔس ﻭﺭﻭﺡ ﺍﺳ&#= 65174;.ﺭﻭﺡ ﺭﺍ ﻫﻤﺎﻥ ﺭﻭﺍ&= #65253; ﺑﺪﺍﻧﻴﻢ، ﮐﻪ= 5259;ﻨﻮﺯ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﻭﻣﻘﺪّس ﺭﺍ ﺩ= 5197; ﭘﺎﻳﺎﻥ ﮐﺎﺭ ﺳ&= #65166;ﻟﮑﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺑﺮﻭﺡ= ﺍﻟﻘﺪس ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ،ﻭ ﺍﻳﺪﺁﻝ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ </spa= n>ﺑﺮﺍﻯ ﻧﻮﻉ A= 169;ﺸﺮی ﺮﺳﻴﺪه ﺒﺎﺷﺪ.&#= 65261;ﻫﻤﺎن ﺸﻬﻮﺩ ﺷﺸﻢ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﻟﺎﻳﺖ ﻭﻟﺎﻳ&#= 65174; ﻣﺤﻤﺪﻯ ﺍﺳﺖ.ﻣ&= #65204;ﻴح ﺒﻌﺮﺵ ﺍﻭﺭﺳﻴ&#= 65194;،ﻭﻣﺤﻤﺪ ﺑﻨﻮﺭﺁﻥ. ﻭﻣﻬ&= #65194;ﻯﻣﻮﻋﻮﺩ ﺑﺘﺠﺴّﻢ ﺍﻧﺴ= 5166;ﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ&#= 65169;ﻮﺩ.ﮐﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺁﻏﺎﺯ ﻣﻴﮑ&= #65256;ﺪ.ﺟﻮﻫﺮﻭﺟﻮ= 5193; ﺍﻧﺴﺎﻥ،ﺟﺎﻥ = 5261;ﺭﻭﺍﻥ ﺍﻭ ﺍﺳﺖ. ﮐﻪ ﮊﻧ= ;ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﻭﻣﺪﺍﻡ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﻭﮐﻤﺎﻝ ﺍﺳﺖ.ﻭ = ﻳﺎ ﺑﺎﻟﻌﮑس ﺑﻘﻬ= 5240;ﺮﺍ ﻭﻓﻘﺪﺍﻥ ﮐﻤﺎ&#= 65245; ﻣﻴﺮﻭﺩ.ﮔﻮﺋﻰ&#= 65203;ﻴّﺎﻟﻪ ﺭﻭﺍﻧﻰ ﺍﺳﺖ،= 4400;ﻪ ﻧﺎﻡ ﺭﻭﺍﻥ ﺩﺍ&= #65197;ﺩ ﻭﺟﺎﻥ ﻧﻴﺰ ﭼﻮ&= #65253; ﺟﻨﻴﻦ ﻭﺟﻨﺎﻥ &= #65261; ﮊﻥ،ﺣﺮﮐﺖ ﻣث= 76;ت ﻭ ﺑﺠﻠﻮ ﺩﺭﻧﻔ&= #1587; ﻭﺭﻭﺍﻥ ﺍﺳﺖ.ﻭ = ﻟﺬﺍ ﺟﻮﻫﺮ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ ﻭ ﻋﻠﻢ ﺭﻭ= ﺍﻧﺸﻨﺎﺳﻰ ﺁﻏﺎﺯ ﺍﺯ ﺯﻳﮕ&= #65252;ﻮﻧﺪ ﻓﺮﻭﻳﺪ،ﻧﺎﻡ = 5255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ ﺑﺮﺍﻯ ﺁن ﺒ&= #64401;ﺎﺭﺑﺮﺩﻩ ﺍﺳﺖ. ﻋﻠﻤﺎی ﻔ&= #65268;ﺰﻳﮑﻰ ﺑﻴن ﻤﻔﻬﻮﻡ ﻧ&#= 65236;س ﻮ ﺭﻭﺍﻥ ﺑﺎ ﺫﻫ= ﻦ ﻭﻋﻘﻞ ﻣﺨﻠﻮﻁ &= #65251;ﻴﮑﻨﻨﺪ.ﺩﺭﺣ= 5166;ﻟﻴﮑﻪ ﺫﻫﻦ ﺗﺤت ﺘﺄث= 740;ر ﻧﺎ ﺧﻮﺩﺁﮔﺎﻩ &= #65261;ﺧﻮﺩ ﺁﮔﺎه اﺳﺖ.ﻭ ﺑ&#= 65212;ﻮﺭﺕ ﺭﻓﺘﺎﺭ ﻭﮔﻔﺘ&#= 65166;ﺭ ﻭﮐﺮﺩﺍﺭ ﺍﺳت که ﻣﺤﺴﻮس ﻣﻴ@= 405;ﺮﺩﺩ.<o:p></o:p> = 4394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﭼﻪ ﺩﺭ ﺁ= ﻏﺎﺯ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65169;ﻮﺩﻩ،ﻭ ﻳﺎ ﺑﻌﺪﺍ ﺑﮑﻤ&= #65166;ﻝ ﻭﺭﻭح اﻟﻘﺪس A= 267;ﺎ ﻣﻘﺪّس ﺩﺭ ﺷﻬ= 5262;ﺩ ﻗﺎﺋﻢ ﺭﺳﻴﺪﻩ &= #65169;ﺎﺷﺪ،ﺍﺻﻠﻰ</spa= n> </spa= n>ﺍﻟﻬﻰ ﺩﺍﺭʋ= 93;.ﮔﻮﺋﻰ ﺷﺒﻨﻤﻰ ﺍﺯ ﺍﻗ&= #65268;ﺎﻧﻮس ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺍﺳﺖ، ﺍﺯﻣﻘﺎ= 5249; ﺍﺻﻠﻰ ﺧﻮﺩ ﺑﻘ&= #65212;ﺪ ﺗﺠﺮﺑﻪ ﮔﺮﻓﺘ&#= 65254; ﻭﺗﮑﺎﻣﻞ ﺑﺮﺗ&#= 65198; ﻭﺭﺑﻮﺑﻴّت ﻴA= 166;ﻓﺘﻦ،ﺑﻮﺍﻗﻌ= ﻴّت ﻮﺟﻮﺩ ﻧﻮﻋﻰ ﺭ&= #65235;ﺘﻪ،ﺗﺎ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﺑ&= #65166;ﻧﻮﺍﻉ ﺟﻤﺎﺩﻯ ﻭﮔﻴﺎ&#= 65259;ﻰ ﻭﺣﻴﻮﺍﻧﻰ،ﺧA= 262;ﺩﺭﺍ ﻓﻌﻠﺎ ﺑﻨﻮﻉ ﺑ&= #65208;ﺮﻯ ﺭﺳﺎﻧﺪﻩ ﺍﺳﺖ. = ﻭ ﻫﻨﻮﺯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ.ﺗ= ﺎ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﺎ&= #65247;ﻠﻪ ﺑﺮﺳﺪ.ﻭﺑﺄﺻﻞ &= #65191;ﻮﺩ ﺑﺎﺯ ﮔﺮﺩﺩ.ﻭﻟ&= #65264; ﭼﻨﺎﻥ ﺷﺒﻨﻤﻰ &= #65259;ﻴﻮﻟﺎﺋﻰ،ﺷʋ= 70;یه ﺒﻌﻈﻤﺖ ﺍﻟﻠﻪ &= #65251;ﻴﺮﺳﺪ.ﻭﻟﻰ ﺩﺭﺍﻧﻮﺍﻉ ﻭﻫ&#= 65198;ﻣﺮﺣﻠﻪ، ﺑﻌﻈﻤﺖ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﺧﻮﺩ ﻣﻴﺮﺳﺪ.ﮐ&= #65258; ﻳﻚ ﺗﺠﻠّﻰ ﺍﻟ&#= 65260;ﻰ ﺍﺯ ﺍﻟﻠﻪ ﺍﺳﺖ.= ﺍﻳﻦ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65169;ﻬﻤﺮﺍﻩ ﺧﻮﺩ،ﺻﻔﺎﺕ ﺍ= 5255;ﻮﺍﻉ ﻗﺒﻠﻰ ﺭﺍ ﮐﻪ ﺩ= ﺭ ﺧﻮﺩ ﺩﺍﺭﺩ ﮐﻨ&= #65166;ﺭ ﻣﻴﮕﺬﺍﺭﺩ،ﻭ = 5211;ﻔﺎﺕ ﻧﻮﻉ ﻓﻌﻠﻰ ﺑﺮ&= #65165;ﻯ ﺭﺳﻴﺪﻥ ﺑﺼﻔﺎ&#= 65173; ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﻌ&= #65194;ی ﺒﺎﻳﺪ ﻣﺼﺮف ﺸ&#= 65262;ﺩ.که ﻤﻴﮕﻮﻳﻨﺪ ﺍﻧ&#= 65204;ﺎﻥ ﺩﺭ ﺍﻳﻦ ﻧﻮﻉ ﺧ= ﻮﺩ، ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻧﻮﻋﻰ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭ&= #65165;ﻧﺶ،ﭼﻪ ﺍﻣﮑﺎﻧﺎﺗﻰ ﺩ&#= 65165;ﺷﺘﻪ ﺑﺎﺷﻨﺪ.ﮐﻪ ﻧﺘ&= #65268;ﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﻗﺒﻠﻰ ﻳﻚ ﺭﻭﺡ = ﻣﻴﺒﺎﺷﻨﺪ.ﻭﺑ&#= 65166;ﻳﺪ ﺍﻳﻦ ﺍﻣﮑﺎﻧﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﺭﺍ ﺻ&= #65198;ﻑ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﻧﻤ= 5262;ﺩ، ﮐﻪ ﺑﺼﻮﺭﺕ ﻧﻄ&= #65236;ﻪ ﻣﻴﺒﺎﺷﻨﺪ.ﻭﭼ&#= 65262;ﻥ ﺻﻔﺎﺕ ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻘﻮّﻩ ﺗﺤ= 5240;ﻖ ﻳﺎﻓﺖ ﺷﺎﻳﺴﺘ&#= 65258; ﻧﻮﻉ ﺑﺮﺗﺮ ﺑﻌ&= #65194;ﻯ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺑﺮ&= #65165;ﻯ ﺍﻧﺴﺎﻥ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﺍ ﻣﻴﮕ&= #65262;ﺋﻴﻢ ﮐﻪ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ = ﺟﻬﺎﻥ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭﻟﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺩﺭﺗﻦ،ﺑﺘﺪﺭA= 267;ﺞ ﺩﺭﺣﺎﻝ ﺭﺳﻴﺪ&#= 65253; ﺑﻨﻴﺎﺯﻫﺎﻯ ﺟ&#= 65204;ﻤﻰ ﻭﺫﻫﻨﻰ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭ ﺍ= ;ﮔﺮ ﺍﻳﻦ ﺗﺤﻘ= ﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺻﻮﺭﺕ ﻧﮕﻴﺮﺩ &= #65267;ﻌﻨﻰ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺻﺮﻑ ﻟﺬت ﻮ ﺑﻨ&= #65166; ﺣﻖ ﺍﺗﻠﺎﻑ ﻭﺍ&= #65203;ﺮﺍﻑ ﺭﻓﺎﻫﻰ ﺯﻧﺪﮔ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺸ&= #65262;ﺩ،ﺍﺯ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65251;ﻮﻋﻮﺩ ﺭﻭح ﻤﺤﺮﻭم ﻤ= 5268;ﺸﻮﺩ ﻭﻧﺘﻴجه ﺘﮑﺎA= 251;ﻠﺎﺕ ﺗﻮﻟﺪﺍت گذشته ها اﺳﺖ. که اﻧﺴﺎﻧﻬﺎʌ= 63; ﺍﻣﺮﻭﺯ ﺑﺎﻫﻢ ﺷﺒﺎﻫﺖ &= #65255;ﺪﺍﺭﺩ.ﭼﻪ ﺩﺭ ﺟﺴﻢ ﻳﺎ ﺩﺭ= ﺫﻫﻦ،ﻭﻳﺎ ﺩﺭ ﺭﻭﺍﻥ ﻭﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ. ﻫﺮﮐس ﺳ&= #65166;ﺑﻘﻪ ﺃﺯﻟﻰ ﺧﺎﺹ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ. ﭘس ﺍﺯ ﺗ= ﻮﻟﺪ ﺁﻏﺎﺯ ﺑﺘﻐﻴﻴ&#= 65198;ﺍﺕ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﻴﺸﻮﺩ، ﻭﺍﮔ= 5198; ﭘﻴﺸﺮﻓﺖ ﺗﮑﺎ&#= 65251;لی ﺪﺍﺷﺖ،ﺑﻤﻮﺍA= 199;ﺍﺕ ﺁﻥ ﺁثاﺭ ﺩﺭ ﺫ&#= 65259;ﻦ ﻭﺟﺴﻢ ﻧﻴﺰ ﭘﻴ&= #65194;ﺍ ﻣﻴﺸﻮﺩ.ﭼﻮﻥ ﻋ&= #65240;ﻞ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺳﻠ= ﺎﻣﺘﻰ.ﻭﺍﮔﺮ ﭘس ﺭﻭﻯ ﻭ ﻓﺴﻖ = ﻭ ﭘﺴﻚ ﺭﻭﻯ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺩﺍﺷﺖ،ﮔﺮﭼﻪ = 5211;ﻮﺭﺕ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺗ&= #65166; ﺁﺧﺮ ﻋﻤﺮﻣﺤﻔ&#= 65262;ﻅ ﺍﺳﺖ ﻭﻟﻰ ﺍﺧﻠ&= #65166;ﻕ ﻭﻋﻘﻞ ﻭ ﺍﺣﻮﺍ&= #65245; ﺍﻧﺴﺎﻥ ﺩﺭﺭﻓ&#= 65176;ﺎﺭﻫﺎﻳﺶ ﺣﻴﻮﺍﻧﻰ ﺗﺮ ﻣ&= #65268;ﺸﻮﺩ.ﮔﻮﺋﻰ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺷﺎﻳﺴﺘﻪ ﻳﻚ ﺻﻮﺭﺕ ﺣﻴﻮ&= #65165;ﻧﻰ ﺩﻳﮕﺮﻯ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﮐﻪ ﻫﻤﻴﻦ ﺻﻔﺎﺕ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﺭﺍ ﺩﺍﺭﺩ ﭼﻮﻥ = ﮐﻢ ﻋﻘﻠﻰ ﻭ ﺑﺪ ﺍﺧ= ﻠﺎﻗﻰ ﻳﺎ ﺗﻮﺣّﺶ.ﭘس &#= 65251;ﺎ ﺍﻣﺮﻭﺯ ﻫﺮﮐس &#= 65197;ﺍ ﺩﺭ ﻳﻚ ﺷﺄﻥ ﻭﻣ= ﻘﺎﻣﻰ ﻣﻴﻴﺎﺑﻴﻢ.ﮔﺮ&#= 64380;ﻪ ﻫﻤﻪ ﻣﻘﺎﻣﺎﺕ &= #65251;ﻮﺟﻮﺩﺍﺕ،ﻫʋ= 98;ﻳﻚ ﺗﺠﻠّﻰ ﺻﻔﺎﺗ= 5264; ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ ﮐﻪ ﺍﺯ ﻧﺮﺩﺑﺎ&= #65253; ﺻﻔﺎﺕ ﺑﺴﻮﻯ ﺧ&= #65194;ﺍ ﺑﺎﻟﺎ ﻣﻴﺮﻭﻧ&#= 65194;.ﻭﻫﺮﮐس ﺩﺭ ﻣﻘﺎﻡ ﺍﻠﻬ&= #65264; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ &= #64400;ﻪ ﻗﺪﺭ ﺧﻮﺩﺭﺍ ﻧ&= #65252;ﻴﺪﺍﻧﺪ.ﻣﺎﻧ= 5256;ﺪ ﻭﻟﻴﻌﻬﺪ ﭘﺎﺩ&#= 65207;ﺎﻫﻰ،ﮐﻪ ﻃﻔﻞ ﺩﻭﺳﺎﻟﻪ &= #65165;ﺳﺖ،ﮐﻪ ﻗﺪﺭ ﻣﻘﺎﻡ ﺧﻮ&= #65193;ﺭﺍ ﻧﻤﻴﺪﺍﻧﺪ.ﻣﮕ&#= 65198; ﺑﻴﺪﺍﺭ ﻭﻫﺸﻴ&#= 65166;ﺭ ﮔﺮﺩﺩ.ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻧﻴﺰ ﻫﻤﮕﻰ ﺩﺭ = ﺯﻣﺎﻧﻰ ﺑﻴﺪﺍﺭﻣﻴﺸﻮ= 5255;ﺪ،ﻭﺩﺭ ﭼﻨﺪﻳﻦ ﻣﺮﺣﻠ&#= 65258; .ﺑﺨﺼﻮﺹ ﻭﻗﺘﻰ = ﮐﻪ ﺑﺪﺍﻧﺪ،ﺑﺠﺎA= 263; ﮐﺎﺭﻣﺎﻫﺎﻯ ﭘ&#= 65198; ﻋﺬﺍﺏ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ،ﻣﻴﺘﻮﺍﻧʋ= 94; ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﺗﮑﺎﻣﻞ ﺍﺭﺍ&= #65193;ﻯ،ﺩﺭﮐﻨﺘﺮʌ= 45; ﻧﻔس ﻭﺗﺮﺑﻴت = 5262;ﺭﻳﺎﺿﺖ ﺩﺍﺩﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩ،ﺩﺭﺩﻭﺭA= 257; ﻋﺰﻟﺖﺳﻠﻮﻙ ﺑ&#= 65184;ﺎﻯ ﮐﺎﺭﻣﺎﻫﺎ ﺑﺒ&#= 65260;ﺸﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;،ﺩﺭﺍﻧﻮﺍﻉ ﻭﺟﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺑﺮﻭﺩ.ﮐﻪ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻋﻘﻞ ﻭﺻﻔﺎﺕ ﻭ&= #65165;ﺧﻠﺎﻕ ﻭﮐﺮﺍﻣﺎﺕ ﻭﺍ&#= 65251;ﮑﺎﻧﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﺩﺍﺭﺩ. ﺑﻴﺪﺍﺭ&= #65263;ﺫﻫﻨﻰ ﺩﺭﺍﻃﻔﺎﻝ ﭘﻴ&#= 65194;ﺍ ﻣﻴﺸﻮﺩ،ﮔﻮﺋA= 264; ﺑﻨﺒﻮﻏﻰ ﺭﺳﻴ&#= 65194;ﻩ،ﮐﻪ ﻗﺒﻠﺎ ﭼﻨﺎﻥ ﻧ&= #65170;ﻮﺩﻩ ﺍﺳﺖ.ﻭﻟﻰ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭﺟﻮﺍﻧﻰ ﻭﺗ&#= 65166; ﭼﻬﻞ ﺳﺎﻟﮕﻰ،= 5169;ﺒﻴﺪﺍﺭﻯ ﻋﻤﻴﻖ ﺗﺮﻯ ﻣﻴ&= #65198;ﺳﺪ، ﮐﻪ ﺍﺣﺴﺎس ﻣﻴ&#= 64401;ﻨﺪ، ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65165;ﺯ ﻧﻈﺮ ﺧﻮﺍﺳت ﺧ&#= 65194;ﺍﻭﻧﺪ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﺩﺍﺭﺩ.ﻭﭘس ﺍﺯ &= #65251;ﺮﮒ ﺑﺎﺯﻫﻢ ﺯﻧﺪﮔ&#= 65264;ﻫﺎﺋﻰ ﺩﺍﺭﺩ.ﻭﻟﻰ ﻣﺎ&= #65255;ﻨﺪ ﺑﺸﺮﻳّﺖ ﺍﻣﺮ= 5261;ﺯ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﮐ&= #65166;ﺭﻣﺎﻫﺎ ﻭ ﻗﻬﻘﺮﺍﻫﺎﻯ &= #65255;ﻮﻋی ﻤﻴﺒﺎﺷﺪ.که ﭽ= 5256;ﺪ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﻭ ﺷﺎﻳﺪ ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺳﺎﻝ ﻟﺎﺯﻡ ﺍﺳ&= #65174;،ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ،ﺑﻨ= 5262;ﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65261;ﻇﻴﻔﻪ ﺗﺮﺑﻴﺖ ﻭﺭﻳﺎ&#= 65215;ﺖ ﺭﻭﺍنی ﺒﺎﻳﺪ = 5169;ﺮﺳﺪ، ﮐﻪ ﺗﺮﻙ ﺻﻔﺎﺕ = ﺣﻴﻮﺍﻧﻰ ﻭﺣﺘﻰ ﺻﻔﺎﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ</s= pan> &#= 65169;ﻨﻤﺎﻳﺪ،ﺗﺎ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ ﻣﻌﺮﻓﻰ &= #65207;ﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺑﻮﻯ &= #65197;ﺍ ﮐﺴﺐ ﮐﻨﺪ،ﻭ ﭘ&#= 1587; ﺍﺯ ﭘﻴﻤﺎﻥ ﻭ ﺳ= ﻠﻮﻙ ﻭ ﺻﺒﺮ ﻭ ﻋﺸﻖ ﻭ= ; ﭘﻴﮕﻴﺮﻯ، ﭼﻮﻥ ﺭﺳﺘﻢ ﻫﺎ&= #65263; ﺯﻣﺎﻥ،ﭘسﺍﺯ A= 175;ﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺑﺘﺠ&= #65248;ﻴﻪ ﻫﺎ ﺑﺮﺳﺪ. ﮐﻪ ﻫ= ;ﻔﺖ ﻣﺮﺣﻠﻪ ﺷﻬﻮﺩ&#= 65263; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺭﺍ ﺩﺍﺭﺩ.ﮔﻮﺋ&= #65264; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺧ&= #65262;ﺩﺭﺍ ﺑﻄﻮﺭ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﺑﺴﻮﻯ ﺧﻮﺩ ﮐﺸ&= #65268;ﺪﻩ ﺍﺳﺖ.ﻭ ﺑﺎ ﺍﻳﻨ= ﮑﻪ ﺧﻮﺩﺭﺍ ﺗﻮﺍﻧ&#= 65204;ﺘﻪ ﺑﺎﺳﺮاء ﻭﻣﻌA= 198;ﺍﺝ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65153;ﻳﻨﺪﻩ ﻭﻧﻴﺎﻣﺪﻩ ﺑﺮ&#= 65203;ﺎﻧﺪ.ﮐﻪ ﺭﻭﺡ ﮐﺎﻣﻞ ﺷﺎ&= #65259;ﺪﻋﺮﺵ ﺭﺣﻤﺎﻥ،ﻫﻔﺖ = 5259;ﺰﺍﺭ ﺳﺎﻝ ﺩﻳﮕﺮ،ﺭ= 5183;ﻌﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺩﺭ ﺟﻬﺎﻥ ﺧ= ﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﮔﺮﭼﻪ ﺍ= ﻳﻦ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245;،ﭼﻮﻥ ﻟﺤظ] اﻯ ﺑﮕﺬﺭ&#= 65193;.ﻣﺎﻧﻨﺪ ﮐﺴﻰ ﮐﻪ ﺧﻮﺍﺏ = ﺍﺳﺖ ﻭﻣﺮﻭﺭﺯﻣﺎﻥ &#= 65197;ﺍ ﺍﺣﺴﺎس ﻧﺪﺍﺭ= 5193; .<o:p></o:p> = 5193;ﺭ ﻣﻄﺎﻟﻌﺎﺕ ﺧﻮ&#= 65193; ﺍﺯﺁثاﺭ ﻓﻠﺎA= 203;فه ﻮﻧﻴﺰ ﺩﺭ ﺗﺮﺟ&= #65252;ﻪ ﻫﺎﻯ ﻏﻴﺮ ﻣﺘﺨ&= #65212;ّﺼﻴﻦ ﺍﺯ ﺁثاﺭ ﺃﻧﺒ= 5268;ﺎ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ،ﺩﺭ ﺑﺎﺭﻩ ﻫﺪﻑ ﺍﻟ&= #65260;ﻰ ﻭﺭﺍﻩ ﺭﺳﻴﺪﻥ &= #65169;ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺭﺍ ﺑﻨ&= #65166;ﺩﺭﺳﺘﻰ ﺗﺮﺟﻤﻪ ﻣﻴﮑﻨ&#= 65256;ﺪ ﻭﺯﻣﺎﻧﻬﺎﻯ ﺩ&#= 65197;ﺍﺯ ﻭﻧﺴﻠﻬﺎﻟﻰ ﻓ&#= 65198;ﺍﻭﺍﻥ ﺭﺍ ﮔﻤﺮﺍه ﻤﻴ&#= 65256;ﻤﺎﻳﻨﺪ.ﻭ ﺍﻳﻨﺎﻥ ﺧﻠﻂ ﻋ&= #65184;ﻴﺒﻰ ﺑﻴﻦ ﮐﺎﺭﻫﺎﻯ &= #65197;ﻭﺍﻥ ﻭﺟﺎﻥ،ﻭ ﻧﻔس = 5261;ﺭﻭﺡ،ﻳﺎ ﻣﻔﻬﻮﻡ ﺫﻫﻦ ﻭ = ﻋﻘﻞ ﺑﮑﺎﺭ ﻣﻴﺒﺮﻧ&#= 65194;.ﻭﮐﺎﺭﺑﺮﺩ ﺧﻮﺩﺭﺍ ﺁﻧﮕﺎ&#= 1607; ﺬﻫﻦ ﻳﺎ ﺩﺭ ﻧﺎ= ﺧﻮﺩﺁﮔﺎه ﺮﻭﺍﻥ،ﺑﻬﻤﻪ = 5251;ﺮﺍﺣﻞ ﺁﻥ ﺑﺮﺍﻯ ﻣﺎ ﺩ= ﺭ ﺗﺤﻘﻴﻖ ﺧﻮﺩ ﺍ&= #65199; ﻣﮑﺎﻧﻴﺰﻡ ﻓﮑ&#= 65198; ﻭﺭﺃﻯ ﻭﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺧﻮﺩ، ﺑﺎﻳﺪ ﺩ&#= 65197; ﻧﻈﺮ ﺟﺪّﻯ ﺑﮕ&#= 65268;ﺮﻳﻢ.ﺭﺳﻴﺪﻥ ﺑﮑﻤﺎﻝ ﺭﻭﺣﻰ&#= 1548;ﻣﺎﻧﻨﺪ ﺭﺳﻴﺪﻥ ﻧﺎﺑﻴ&#= 65256;ﺎﺋﻰ ﺑﭽﺸﻤﻰ ﺑﻴﻨﺎ &= #65251;ﻴﺒﺎﺷﺪ. ﻧﻈﺮﻳّﺎﺕ ﻧﻔ= 587; ﻧﺰﺩ ﻓﻠﺎﺳﻔﻪ&#= 1548;ﮐﻪ ﺳﺮﺍﺳﺮ ﻣﺎﺩﻯ&#= 1548;ﻭ ﻏﻴﺮ ﺍﺯ ﺁﻥ ﺍﺳ= ﺖ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺍﺯ ﻧﻔس ﻗﺎﺑﻞ &= #65175;ﺒﺪﻳﻞ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65251;ﻴﮕﻮﻳﻨﺪ.ﻭﻣA= 166; ﺑﺮﺳﺒﻴﻞ ﺷﻨﺎ&#= 65191;ﺖ ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ،ﺍﺯ ﻓﻠﺴﻔﻪ ﻓﻴﺰﻳ&#= 65242; ﻳﺎﺩ ﻣﻴﮑﻨﻴﻢ.&= #65175;ﺎ ﺗﺎﺭﻳﮑﻰ ﺭﺍ ﻧ&= #65208;ﻨﺎﺳﻴﻢ،ﻣﻌʌ= 56;ﻰ ﺭﻭﺷﻨﺎﺋﻰ ﺭﺍ &= #65255;ﻤﻴﺪﺍﻧﻴﻢ.ﻳ= 5166; ﺑﺎﻟﻌﮑس ﺍﻧﺴ= 5166;ﻧﻬﺎ ﺍﺯ ﻃﻔﻮﻟﻴّﺖ &#= 65169;ﺎ ﻋﻘﺎﻳﺪ ﻭﺍﻟﺪ&#= 65267;ﻦ ﮐﻪ ﻧﺴﻞ ﻗﺪﻳﻢ = ﺗﺮﻯ ﺍﺯ ﺗﮑﺎﻣﻞ ﻓﮑ&= #65198;ﻯ ﻫﺴﺘﻨﺪ، ﻭ ﺩﺭ &= #65183;ﺎﻣﻌﻪ ﻧﻴﺰ ﮐﻪ ﺍﮐثر= 5267;ّﺖ ﺁﻧﻬﺎ ﻋﻘﺐ ﻣﺎ&= #65255;ﺪﻩ، ﺩﺭ ﺳﻠﺴﻠﻪ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺭﻭﺣﻰ ﻭ ﻋﻘﻠﻰ&= #1548; ﻭ ﺣﺘﻰ ﺩﺭ ﺫﻫﻦ= ﻣﻴﺒﺎﺷﻨﺪ ﻟﺎ ﺟﺮﻡ ﺩﺭ ﺟﻮ= ﺍﻧﻰ ﭘﻴﺮﻭ ﺍﻓﮑﺎﺭ &= #65235;ﻴﺰﻳﮑﻰ ﺷﺎﻳﺴﺘﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻫﺴﺘﻨﺪ.ﻭ ﺩﻋﻮ&= #65173; ﺁﻧﻬﺎ ﺑﺎﻓﮑﺎ&#= 65197; ﻣﺘﺎﻓﻴﺰﻳﻚ ﺷ&#= 65166;ﻳﺴﺘﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﺭﻭﺡ ﺧ&= #65262;ﺩ،ﺑﺎ ﻣﺨﺎﻟﻔﺖ ﻭ ﺣﻴ&= #65198;ﺕ ﻭ ﺗﻌﺠّﺐ ﺭﻭﺑ&#= 65198;ﻭ ﻣﻴﺸﻮﺩ. ﻭ ﺍﮔﺮ= ﭘﺬﻳﺮﺵ ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻨﺪ،ﺳﺨﺘﻰ ﻃﻰ ﻃﺮﻳﻖ ﻭﺳﻔ&= #65198;ﻫﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ،A= 169;ﺴﻮی ﺨﺪﺍ ﻭﺩﺭ ﺧﺪﺍ = ﻭﺑﺮﺍﻯ ﺧﺪﺍ ﻭ ﺍﺯ ﺧﺪﺍ= ﺑﺨﻠﻖ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ.ﮐﻪ ﻳﺎ ﺗﻦ ﺑﺴﻠﻮﻙ = ﺍﻟﻬﻰ ﻧﻤﻴﺪﻫﻨﺪ، ﻭ &#= 65267;ﺎ ﺳﻠﻮﻙ ﺗﺰﮐﻴﻪ &= #65255;ﻤﻴﮑﻨﻨﺪ، ﻭ ﻳﺎ ﺑﺎ ﮐﻢ ﮐﺎ= ;ﺭﻯ ﻭﮐﻨﺪﻯ ﭘﻴﺶ ﻣ&= #65268;ﺮﻭﻧﺪ،ﮐﻪ ﻋﻤﺮ ﺁﻧﻬﺎ ﺗﻤ&= #65166;ﻡ </spa= n>ﻣﻴﺸﻮﺩ،ﻭﻟ= ;ﻰ ﻫﻨﻮﺯ ﺑﺸﻬﻮﺩ &= #65255;ﻬﺎئی ﻨﺮﺳﻴﺪه اﻧﺪ. که اﻳﻨﺎن ﭙس = 5;ﺯ ﻣﺮﮒ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﻧﺪﺍﺭﻧﺪ،ﻭﻟA= 264; ﺩﺭﻓﺼﻞ ﻭﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺑﻬﺘﺮﻯ ﺩﺭﺻﻔ&#= 65166;ﺕ،ﻣﺠﺪﺩﺍ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﻧﺪ،ﺗﺎ ﺑﻘﻴّﻪ ﺭﺍﻩ ﺭ&#= 65165; ﺩﻧﺒﺎﻝ ﮐﻨﻨﺪ.&= #65193;ﺭﺁﻥ ﺻﻮﺭﺕ ﻫﻨﻮﺯ ﻋ&= #65196;ﺍﺏ ﺯﻧﺪﮔﻰ ﻫﺴﺖ.ﮐ&= #65258; ﻣﺎﻫﻢ ﺁﻧﺮﺍ ﺩ&= #65197;ﻙ ﻣﻴﮑﻨﻢ.ﻭﻧﻴﺰ &= #65191;ﻄﺮﺑﺰﺭﮒ ﺍﺟﺘﻨﺎب اﺯﺳA= 248;ﻮﻙ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ.ﺁﻧﮕﺎﻩ ﻫﺮﭼﻪ ﺩﺭ ﭼﻨﺪ&= #65267;ﻦ ﺗﻮﻟﺪ ﺳﺎﺧته = 575;ﻧﺪ ﺧﻨثی ﻭﺑﺎﻃﻞ = 5261;ﻣﻌﺪﻭﻡ ﻣﻴﮕﺮﺩﺩ.ﺯﻳﺮ&#= 65165; ﺑﻘﻬﻘﺮﺍﻯ ﻧﻮ&#= 65227;ﻰ ﻣﺠﺪﺩ ﻣﻴﺮﻭﻧ&#= 65194;،ﺗﺎﺩﺭ ﺑﺸﺮﻳّﺖ ﻣﺠﺪ= 5193;ﻯ،ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65197;ﺍ ﺑﺎ ﺳﺨﺘﻰ ﺁﻥ ﻃ= ﻰ ﮐﻨﻨﺪ.ﮐﻪ ﺣﺘﻤ&= #65166; ﺧﻮﺍﻫﺪ ﮐﺮﺩ.ﮔ&= #65198;ﭼﻪ ﺻﺪﻫﺎ ﺑﺎﺭ ﮐﺎ&= #65197;ﻣﺎﻫﺎﻯ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺷﻮﻧﺪ.ﮐﻪ ﺑﺎﻳﺪ ﻓﺮﻣﺎﻥ &= #65155;ﺯﻟﻰ ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧ&#= 65194;،ﺩﺭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺭﺍ ﺍﮐﻨﻮﻥ ﺩﺭ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴﺰ ﺍﺟ&= #65198;ﺍ ﮐﻨﻨﺪ. ﻭ ﺑﺎﻳﻦ= ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩ،ﺩﺭ ﻗﺎﺋ= 5250; ﺭﻭﺡ ﺍﻟﻘﺪس ﻳ&#= 65166; ﺭﻭﺡ ﺍﻟﺄﻣﻴﻦ &= #65267;ﺎ ﺟﺒﺮﺋﻴﻞ ﺑﺮﺳ&#= 65256;ﺪ،ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;.ﻭﻫﻨﻮﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺷﻬ&= #65262;ﺩﻫﺎ ﻭﺗﺠﻠّﻴﺎﺕ ﻭ &#= 65165;ﺭﺑﺎب نوﻉ ﺑﺎﻟﺎﺗﺮ = 4380;ﻮﻥ ﺭﺣﻤﺎن ﺪﺭﭘﻴ= 5208;ﺮﻭﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻫ&= #65204;ﺖ.ﺗﺎ ﻓﺮﺿﺎ ﺑﺎﻳﺪﺁ&#= 65245; ﮐﻤﺎﻝ ﻣﻄﻠﻖ ﺭ&= #65167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ </spa= n>ﺭﺳﻴﺪ.ﮐﻪ ﺗA= 166;ﺯﻩ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻟ&= #65260;ﻰ ﺍﻟﻠﻪ،ﻏﻴﺮ ﺍ= 5199; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻫ&= #65262;،ﺩﺭ ﻋﻤّاء ﻭ ﺑﻴﺮA= 261;ﻥ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﻫ&= #65204;ﺘﻰ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﺍﻟﻠﻪ ﺧﻮﺩ ﺻﺎ&= #65193;ﺭ ﺍﻭﻝ ﺧﺪﺍﻭﻧﺪ &= #65259;ﻮ ﺩﺭ ﻫﺎﻫﻮﺕ،ﺩ= 5197; ﻋﺎﻟﻢ ﻭﺟﻮﺩﻯ &= #65227;ﺪﻡ ﻣﺎ ﺳﻮﺍﻩ ﺩﺭ ﺍ= ﺳﻢ ﺍﻟﺒﺎﻃﻦ ﻭ ﺍﻟ&= #65192;ﺎﺭﺝ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗ= ﻮﺻﻴﻒ ﻟﺎ ﺑﺸﺮﻁ ﺩﺍﺭ&= #65193;.ﻭﻟﻰ ﺍﻟﻠﻪ ﺗﻮﺻﻴﻒ &= #65165;ﻟﺪﺍﺧﻞ ﻫﺴﺘﻰ ﻭ ﺍﻟﻈﺎ&= #65259;ﺮ ﻭﺗﻮﺻﻴﻒ ﺑﺸﺮ&#= 65217; ﻟﺎ ﻣﻴﺸﻮﺩ.ﻭﻣ&= #65166;ﻫﻴّﺖ ﻭﺟﻮﺩﻯ ﺷﺒﻪ ﻋ&= #65194;ﻡ ﺩﺭ ﻟﺎﻫﻮﺕ ﺩﺍ&= #65197;ﺩ. <o:p></o:p> = 5255;ﻈﺮﻳّﺎﺕ ﻓﻠﺎﺳﻔﻪ ﺩﺭ ﺑ&= #65166;ﺭﻩ ﻧﻔس ﮐﻪ ﺑﻴﺸﺘ&#= 65198; ﺑﺎ ﺫﻫﻦ ﻭ ﻋﻘﻞ= ﻣﺨﻠﻮﻁ ﻣﻴﮑﻨﻨﺪ، ﺩﻭ &#= 64404;ﺮﻭﻩ ﻋﻤﺪﻩ ﺍﺳﺖ . ﮔﺮ= ;ﻭﻩ ﺍﺻﻠﻰ وﻣﺮﮐﺰ= 5263; ﻫﻴﻮﻡ ﻭﮔﺮﻭﻩ &= #65247;ﺎ ﻣﺮﮐﺰﻯ ﻳﺎ ﻓﺮ&= #65227;ﻰ ﺩﺍﺗﺴﻮﻥ. ﻧﻈﺮ&= #65267;ﻪ ﻫﻴﻮﻡ ﻣﻴﮕﻮﻳ&#= 65194;، ﮐﻪ ﻧﻔس ﻭﺭﻭﺍ&#= 65253;،ﺍﻟﺒﺘﻪ ﺷﺎﻣﻞ ﺫﻫﻦ ﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻭﺭﻭﺍﻥ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﺗﻨﻬ&#= 65166; ﺍﺯ ﻣﺠﻤﻮعه هائی ﺍﺯ ﺍﺩﺭʋ= 65;ﮐﺎﺕ ﺣﺴّﻰ ﺍﺳﺖ.ﻳﺎ &= #65251;ﻴﺨﻮﺍﻫﺪ ﺑﮕﻮﻳﺪ،ﺍﺯ ﺗ= 5262;ﺩه اﻯ ﺍﺯ ﺗﺮﺍﮐﻤ&#= 65166;ﺕ ﻭﺳﻮﺍﺑﻖ ﺣﺴّ= 5264; ﻗﺒﻠﻰ،ﺑﺎ ﺍﺳ= 5176;ﻔﺎﺩﻩ ﺍﺯ ﻣﺤﺴﻮﺳﺎﺕ &= #65235;ﻌلی اﺳﺖ. ﻫﻴﻮﻡ ﺍﻳ&= #65194;ﻩ ﻋﻘﻞ ﺭﺍ ﺑﮑﺎﺭ = ﻣﻴﺒﺮﺩ،ﮔﺮﭼA= 258; ﻣﻨﮑﺮ ﻭﺟﻮﺩﺵ &= #65255;ﻴﺰ ﻫﺴﺖ.ﺩﺭ ﻭﺍﻗﻊ = ﻋﻘﻞ ﻏﻴﺮ ﺍﺯ ﻋﻠﻢ ﻭ= ﻣﺤﺴﻮﺳﺎﺕ ﺍﺳﺖ.ﻋﻘﻞ ﻗﺪﺭ&= #65173; ﺍﺩﺭﺍﻙ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﮊﻧﺘﻴﻚ &#= 65197;ﻭﺣﻰ ﺍﻭ ﺍﺳﺖ ﮐﻪ ﭼﻪ= ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻭﻧﻮ&#= 65227;ﻰ ﺩﺍﺭﻧﺪ. ﺍﻧﺴﺎ&= #65255;ﻬﺎ ﻫﺰﺍﺭﺍﻥ ﻓﺼﻞ &= #65255;ﻮﻋﻰ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻫﻴ&= #64379; ﺩﻭ ﻧﻔﺮﻯ ﻣﺎﻧ&= #65256;ﺪﻫﻢ ﻧﻴﺴﺘﻨﺪ.ﮔﺮﭼ&#= 65258; ﻧﺰﺩﻳﻚ ﺑﻬﻢ ﺑ&= #65166;ﺷﻨﺪ.ﻭﻟﻰ ﻓﻮﺭﺍ ﺍﺯ ﻫﻢ ﺟ= ﺪﺍ ﺷﺪن هستند.ﻋﻘ= ;ﻞ ﺭﺍ ﺑﺎﻳﺪ ﻫﻤﺎ&= #65253; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻧﺴﺎن ﺪﺍﻧﺴ= 5174;،ﮐﻪ ﻫﻢ ﺑﻨﺤﻮﻯ ﺩﺍ&= #65197;ﻧﺪ،ﮐﻪ ﺳﻮﺍﺑﻖ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﺗﺤﺖ ﺟﻤﺎ&= #65193;ﻯ ﻭ ﺟﻤﺎﺩﻯ ﻭﮔﻴ&= #65166;ﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ= 5251;ﺮﺍﺗﺐ ﭘﻴﺸﻴﻦ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮی ﺮﺍ ﺩﺍﺭ&#= 65193;. ﻭ ﭼﻮﻥ ﺑﻤﻮﺟﺐ = ﻧﻈﺮﻳﻪ ﻋﺮﻓﺎﻧﻰ ﻭﺍﻟ&#= 65260;ﻰ ﺍﻧﺒﻴﺎ ﻭ ﺍﻭﻟ&= #65268;ﺎ،ﺍﮔﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﺷ&#= 65194;ﻩ ﺑﺎﺷﺪ،ﻭ ﻋﻤﻠ= 5268;ﺎﺕ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﺻﻔﺎﺕ ﺩﺳﺖ ﺩﺍ&= #65193;ﻩ ﺑﺎﺷﺪ، ﺑﻤﺮﺍ= 5175;ﺒﻰ ﺍﺯ ﺗﻌﺎﻟﻰ ﻣﻘ&= #65166;ﻡ ﺭﻭﺣﻰ ﺍﺯ ﻧﻈﺮ = ﺍﻟﻬﻰ،ﺩﺭ ﻣﺎﻭﺭﺍﻯ ﺩﺭﻙ &= #65251;ﺎ،ﻭﺣﺘﻰ ﻭﺟﻮﺩ ﺟﺴﻤﻰ ﻭ&= #65195;ﻫﻨﻰ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﻣﺎ ﻗﺮﺍﺭﺩﺍﺭ&#= 65193;.ﺁﻧﮕﺎﻩ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﻯ ﺗﺮﻯ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﺪ.ﻭﺍﮔﺮ ﮐﺴﻰ ﺑﭽﻨﺎﻥ ﺗ&= #65200;ﮐﻴﻪ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ ﺑﺎ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﻙ = ﻧﭙﺮﺩﺍﺯﺩ، ﻫﻤﺎﻥ ﻋﻘﻞ ﺟﺰ&= #65163;ﻰ ﻭ ﺿﻌﻴﻒ ﻣﻨﺎﺳ&= #65168; ﻣﻘﺎﻡ ﻓﺼﻞ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ نیز ﺍﺯﺩﺳت ﻤʌ= 68;ﺪﻫﺪ. ﮐﻪ ﺷﺄﻥ ﻭﻣﻘﺎ&= #65249; ﻫﺮﮐس هماﻥ ﻭʌ= 15;ﻌﻴّﺖ ﮊﻧﺘﻴﻚ ﻭﺟﻮﺩ &= #65227;ﻘﻞ ﻣﺮﺑﻮﻃﻪ ﺑﺎﺷ&#= 65194;.ﺁﻧﮕﺎﻩ ﻋﻘﻞ ﺗﺄثیرﺍʋ= 73; ﺧﻮﺩﺭﺍ ﺩﺭ ﺫﻫﻦ ﻭﺟﺴﻢ = ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﮐﻪ ﭼﻪ = ﺭﻓﺘﺎﺭﻭ ﮔﻔﺘﺎﺭ ﻭ ﭘﻨﺪ&= #65165;ﺭ ﻭﮐﺮﺩﺍﺭﻯ ﺻﻮ&#= 65197;ﺕ ﻣﻴﮕﻴﺮﺩ. ﻫﻴﻮ&= #65249; ﺑﺪﺭﺳﺘﻰ ﺍﺯ ﺍ&= #65267;ﻦ ﻋﻘﻞ ﻣﻴﮕﻮﻳﺪ&#= 1548;ﮐﻪ ﺗﺮﺍﮐم اﺩﺭﺍ@= 400;ﺎت ﻘﺒﻠﻰ ﺍﺳﺖ،ک= 07; ﻤﺎ ﺍﺯﻧﺘﺎﻳﺞ ﺗﮑ&#= 65166;ﻣﻠﺎت ﺮﻭﺣﻰ ﺗﻮﻟﺪﺍ&#= 1578; ﭙﻴﺸﻴﻦ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ. ﻭﺩﺭﺗﻮﻟﺪ ﻓﻌ&#= 65248;ﻰ ﻳﺎﻓﺘﻪ ﺍﺳﺖ.ﺍ&= #65251;ﺎ ﺍﻳﻨﮑﻪ ﻣﻨﮑﺮ &= #65227;ﻘل اﺳﺖ،ﺩﺭﻭﺍﻗʌ= 26; ﻣﺎﺩﻯ ﻓﮑﺮ ﻣﻴﮑﻨﺪ ﻭ&= #65165;ﺯﻋﻘﻞ ﻟﻮّﺍﻣﻪ،ﭼﻪ A= 197;ﺳﺪ ﺍﺯ ﻋﻘﻞ ﮐﻠّﻰ &= #65165;ﻟﻬﻰ،ﮐﻪ ﮐﺴﻰ ﺁﻧﺮﺍ ﻧﺪ&= #65165;ﺭﺩ،ﻣﮕﺮ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭﺳﻠﻮﻙ ﺍﻟﻬﻰ &= #65193;ﺭ ﺷﺶ ﻣﮑﺘﺐ ﻭﻟﺎ&= #65267;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;. ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ ﺑﻌﻘﻞ &= #64400;ﻞ ﺁﻧﻬﻢ،ﺩﺭ ﺳﻄ= 5186; ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﺳﻴﺪه اﻧﺪ،ʄ= 00;ﻪ ﺍﺻﻄﻠﺎﺣﺎﺕ ﺍ&#= 65247;ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭﺍﻟﻬ= 5264; ﺩﺍﺭﻧﺪ.ﻭﺍﺑﺪ&#= 65165;ﻋﺎت عقلی ﻭﻓﮑﺮی ا= ;ﺭﺍئه ﻤﻴﺪﻫﺪ. ﮔ᥷= 8;ﭼﻪ ﺍﺑﺪﺍﻋﺎﺕ ﺗﮑ&#= 65256;ﻴﺒکی ﻧﺪﺍﻧﺴته ﻤﺘA= 192;ﺼﺼﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺍﻟ&= #65260;ﻰ ﺩﺍﺭﻧﺪ .و ﻫﻴﻮ&= #65249; ﺍﺯ ﻓﮑﺮ ﮐﻠّﻰ &= #65261; ﺷﺄﻥ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻠﻰ ﻫﺮﮐس ﻣﻴﮕﻮﻳ= 5194;.ﻭﻧﻈﺮﻳﻪ ﺍﻭ ﻗﺎﻧﻊ ﮐﻨﻨ&= #65194;ﻩ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺯ ﺍﮐﺘﺴﺎﺑﺎ&#= 65173; ﻣﺎﺩﻯ ﻭﺫﻫﻨﻰ&#= 1548;ﺍﮐﺘﺴﺎﺑﺎﺕ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﻧﻴﺰ ﻫﺴﺖ.ﮐﻪ ﻫﺮﮐﺴ&= #65264; ﻧﺪﺍﺭﺩ.ﻣﮕﺮ ﺩ&= #65261;ﺭه ﻫﺎﻯ ﺗﻘﻮﻳﺖ ﮐ&= #65256;ﻨﺪﻩ ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﺧ&= #65262;ﺩﺭﺍ،ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺎﻟﺎﺗﺮ،ﺑﻤA= 262;ﺟﺐ ﻧﻈﺮﻳﻪ ﺍﻳﻦ ﻧ&= #65262;ﻳﺴﻨﺪﻩ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ &= #65169;ﺎﺷﺪ. ﻓﮑﺮ ﮐﻠّﻰ ﻫﻴ&#= 65262;ﻡ ﺑﺎﺯ ﻫﻤﺎﻥ ﻓﮑ&= #65198; ﺟﺰﺋﻰ ﺑﺎ ﻋﻘﻞ = ﺟﺰﺋﻰ ﺍﺳﺖ.ﮐﻪ ﺧﻠﺎص&#= 1607; اﻯ ﺍﺯ ﻫﻤﺎﻥ ﺗ&= #65198;ﺍﮐﻤﺎﺕ ﺑﺎﺷﺪ ﻭ ﺑﺎ ﭼﻨ= ﻴﻦ ﻧﻈﺮیه اﻯ،ﺍ᥽= 1;ﮑﺎﻥ ﺍﺳﺘﺪﻟﺎﻝ ﺭﺍ &= #65251;ﺤﺎﻝ ﻣﻴﮑﻨﺪ ﻭ ﺍﺯ ﺍ= ﺳﺘﺪﻟﺎﻝ ﻣﻨﻄﻘﻰ ﻭ ﺑﻴﺎ&= #65255;ﻰ ﺻﺤﺒﺖ ﻧﻤﻰ ﮐﻨ&= #65250;.ﺑﻠﮑﻪ ﺍﺯ ﺩﻟﺎﻟﺖ ﻭﻫ&= #65194;ﺍﻳﺖ ﻭ ﺁﺷﻨﺎ ﺷﺪﻥ ﺑ= ﺎﻣﻮﺭ ﻏﻴﺒﻰ ﻧﺪﺍﻧﺴ&#= 65176;ﻪ ﻭﺷﺨﺼﺎ ﻣﻴﮕﻮ&#= 65267;ﻢ.ﻳﻌﻨﻰ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﻭ = ﻫﻤﻪ ﻧﻈﺮﻳّﺎﺕ ﻣﺎ= 5193;ﻯ،ﮔﺮﭼﻪ ﺣﺘﻰ ﻣﻔﻬﻮﻡ ﺑ&= #65204;ﻴﺎﺭ ﺑﺎﺷﺪ،ﻭﻣﻔﻴA= 194; ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻫﻢ ﺑﺎﺷ&= #65194; ﻭ ﺑﺎ ﺭﻭﺍﻧﮑﺎ&= #65261;ﺍﻥ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65268;ﻤﺎﺭﺍﻥ ﻋﻘﻠﻰ ﻭ ﻓﮑﺮﻯ = ﺭﺍ ﺗﺎ ﺣﺪﻭﺩﻯ ﺷﻔ&= #65166; ﺑﺪﻫﻨﺪ،ﻭﻟﻰ = 5259;ﺮﮔﺰ ﻣﺎﺭﺍ ﺩﻟﺎﻟﺖ &= #65169;ﺎﻣﻮﺭ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ&#= 65169;ﺮﺗﺮﻮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻤ&= #65264; ﮐﻨﺪ.ﺍﻟﺒﺘﻪ ﮐ&= #65204;ﻰ ﮐﻪ ﺧﺒﺮ ﺍﺯ ﻣﺮ= ﺍﺣﻞ ﻭﺟﻮﺩﻯ ﺩﻳﮕﺮ &= #65169;ﺮﺗﺮﻯ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;، ﺣﻖ ﺩﺍﺭﺩ ﮐﻪ ﻣ= ﻨﮑﺮ ﺷﻮﺩ.ﻭﺍﮔﺮ ﺭﻓ&= #65174; ﻭ ﺁﻥ ﻋﻮﺍﻡ ﺭﺍ= ﺷﻨﺎﺧﺖ ﻭﺗﻘﻮﻳﺖ ﻣﻘﺎ&#= 65249; ﻋﻘﻠﻰ ﻭﺭﻭﺣﻰ &= #65191;ﻮﺩ ﮐﺮﺩ،ﺁﻧﮕﺎﻩ = 5169;ﺎﻓﮑﺎﺭ ﭘﻴﺸﻴﻦ ﺧﻮﺩﺵ &= #65207;ﺮﻣﻨﺪﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﻧﺴﺎﻧﻬﺎ ﻣﺪﺍﻡ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﻗﺪﺭﺗﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﺑﺎ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﺑﺎﻟﺎ ﻣﻴﺮﻭﻧ&#= 65194;.ﻭ </spa= n>ﻫﺮ ﻟﺤﻈﻪ ﺷA= 198;ﻣﻨﺪﻩ ﻟﺤﻈﺎﺕ ﻗﺒﻠﻰ &= #65191;ﻮﺩ ﻣﻴﮕﺮﺩﻧﺪ.ﻭﺍ&#= 65267;ﻦ ﻋﻴﺐ ﻧﻴﺴﺖ، ﮐ&#= 65258; ﺍﻧﺴﺎﻧﻬﺎﻯ ﺧ&#= 65262;ﺩﺧﻮﺍﻩ ﻭﺧﻮﺩﭘﺴﻨﺪ،A= 255;ﻤﻰ ﺧﻮﺍﻫﺪ ﺷﺮﻣﻨ&#= 65194;ﻩ ﮔﺬﺷﺘﻪ ﺟﻬﺎﻟ&#= 65174; ﻭ ﮐﻮﺩﮐﻰ،ﻭ ﺣ&#= 65176;ﻰ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﺷﻮ&= #65255;ﺪ .<o:p></o:p> = 4344;س ﺑﺎ ﻫﻴﻮﻡ ﻧﻤﻰ = ﺗﻮﺍﻥ ﻧﻮﺁﻭﺭﻯ ﺩﺍﺷ&#= 65174;.ﺑﺮﺧﻰ ﺗﺼﻮﺭ ﻣﻰ ﮐﻨﻨ&= #65194;،ﮐﻪ ﻣﻘﺪﻣﺎﺕ ﻳﻚ ﭼ&= #65256;ﻴﻦ ﻧﻈﺮﻯ ﺿﻤﻦ ﺧﻮ&= #65193;،ﻧﺘﺎﻳﺞ ﺟﺪﻳﺪ ﺍﺑﺪﺍﻋ&#= 65264; ﺭﺍ ﺑﻬﻤﺮﺍﻩ ﺩ&= #65165;ﺭﺩ.ﺍﮔﺮ ﭼﻨﻴﻦ ﺑﻮﺩ ﻫﺮ&= #64400;س ﻣﻴﺘﻮﺍﻧﺴﺖ ﭼ&#= 65256;ﺎﻥ ﮐﻨﺪ.ﻭﻟﻰ ﺗﻨﻬ&= #65166; ﺑﺮﺧﻰ ﭼﻨﻴﻦ ﺍ&= #65169;ﺪﺍﻋﺎﺕ ﻭﻧﺘﺎﻳﺞ ﺟﺪﻳ&#= 65194; ﻭﻧﻮﺁﻭﺭﻯ ﺭﺍ&#= 65193;ﺍﺭﻧﺪ.ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺳﺎ&= #65191;ﺘﻤﺎﻥ ﺭﻭﺣﻰ ﺧﻮﺩ ﻭﺑ&= #65198;ﺣﺴﺐ ﺩﺭﺟﻪ ﭘﺎﮐﻰ ﺭ&= #65261;ﺍﻥ ﺍﺯ ﻋﻘﺪه ﻫﺎ ﻭ&= #64400;ﻤﺒﻮﺩﻫﺎ ﻭﻣﻔﺎﺳﺪ ﻭﻣﻌ&#= 65166;ﻳﺐ،ﮐﻪ ﺍﮐثرﻳّﺖ ﺃﻧʋ= 70;ﻮﻩ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻧﺴﺎﻧﻬﺎ ﻗﺮﻳﺐ ﺑﺎﺗﻔﺎ&#= 65237; ﺩﺭ ﺳﻄﻮﺡ ﺣﻘﻴ&= #65198; ﻫﺴﺘﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﺑﺎ ﭘﺎﮐﺴﺎﺯﻯ &= #65197;ﻭﺍﻥ ﺩﺭ ﺳﻠﻮﻙ ﻭﺗﺨ&= #65248;ﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺳﻠﻮ&#= 64400;ﻰ ﺑﺮﻫﺒﺮﻯ ﭘﻴﺮ &= #64400;ﺎﻣﻠﻰ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548;ﮐﻪ ﭘس ﺍﺯ ﺗﺮﻙ ﮔﺬ&= #65207;ﺘﻪ ﻫﺎ ﻭﺣﺘﻰ ﻧﺎﺩ&= #65267;ﺪﻩ ﮔﺮﻓﺘﻦ ﺍﻣﺮﻭ&#= 65199; ﺑﺸﺮﻯ ﺧﻮﺩ،ﻣ= 5268;ﺘﻮﺍﻧﻨﺪ ﺍﺯ ﻃﺮﻳﻖ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﺍﺑﺪﺍ= 5227;ﺎﺕ ﺟﺪﻳﺪﻯ ﺍﺯ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﮐﻪ ﺩﺍﺭﻧﺪ ﺑﮕ&= #65268;ﺮﻧﺪ.ﮐﻪ ﺩﻳﮕﺮﻯ ﺑﺎ ﻫﻤ&= #65166;ﻥ ﻣﻘﺪﻣﺎﺕ ﻭﺑﺎ &= #65259;ﺮ ﻧﻈﻢ ﺗﺎﺯه اﻯ &#= 65165;ﺯ ﻣﻘﺪﻣﺎﺕ ﺑﺎﺯ &= #65169;ﻨﺘﺎﻳﺞ ﻋﺎﻟﻰ ﻧﻤﻴﺮﺳ&#= 65256;ﺪ ﻭ ﺍﮔﺮ ﺑﺮﺳﻨﺪ = ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺳﻄﻮﺡ ﭘﺎﺋ&= #65268;ﻦ ﻭ ﻏﻴﺮ ﺍﺑﺪﺍﻋ&= #65264; ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #65193;ﻳﮕﺮﺍﻥ ﻧﻴﺰ ﻫﻤﻴﻦ ﻧﺘ&= #65166;ﻳﺞ ﻏﻴﺮ ﺍﺑﺪﺍﻋﻰ &= #65197;ﺍ ﮔﺮﻓته اﻧﺪ. ﭘ= 587; ﺧﻴﻠﻰ ﺯﻭﺩ ﺍﻋ&= #65176;ﺒﺎﺭ ﺧﻮﺩﺭﺍ ﺩﺭﺳﻄ&#= 65186; ﻋﻘﻞ ﺟﻤﻌﻰ ﻣﻨ&= #65166;ﺳﺐ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65261; ﻭﺟﺎﻣﻌﻪ ﻣﺘﻔ&#= 64401;ّﺮ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65194;. ﺷﺎﻳﺪ ʋ= 65;ﻳﺪﻩ ﮐﻠّﻰ ﻫﻴﻮﻡ ﺣ&#= 65194;ّ ﺃﮐثر ﻧﻤﺎﻳﺶ = 5165;ﺯ ﺣﺪّ ﺃﮐثر ﺟﺰA= 163;ﻴّﺎﺕ ﺗﺮﺍﮐﻤﺎﺕ ﺑﺎ&#= 65207;ﺪ. ﻭﻟﻰ ﻧﻪ ﺑﻴﺎﻥ = ﻫﻤﻪ ﺁﻧﻬﺎ ﺍﺳﺖ ﻭﻧ&= #65258; ﺍﻣﺮ ﺟﺪﻳﺪﻯ ﺣ&= #65166;ﺻﻞ ﻣﻴﮕﺮﺩﺩ.ﻣﮕﺮ &= #65165;ﻳﻨﮑﻪ ﭼﻨﺎﻥ ﻣﺠﻤﻮع= 607; هاﻯ ﺟﺰﺋﻰ، ﻭ = 5255;ﺤﻮﻩ ﻧﻈﺎﻡ ﺗﺮﺗﻴﺐ &= #65165;ﻳﻦ ﻣﻘﺪﻣﺎﺕ،ﻭﺳA= 268;ﻠﻪ ﻣﻨﺎﺳﺒﻰ ﺑﺮﺍ&#= 65263; ﺍﻟﻬﺎم ها ﺑﺎA= 207;ﺪ.ﻳﻌﻨﻰﻫﻤﺎ᥽= 3; ﺣﻘﺎﻳﻖ ﻭﺍﻓﮑ&#= 65166;ﺭ ﻋﺎﻟﻴﻪ ﮐﻪ ﻫﻨ&= #65262;ﺯ ﺩﺭ ﺳﻄﺢ &#= 65169;ﺸﺮﻯ ﺩﻳﺪﻩ ﻧﺸﺪﻩ ﺍ&= #65203;ﺖ. ﮔﺮﭼﻪ ﺍﻳﻦ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺑﺎﺯ ﺑﺎﻫﻢ ﺷﺒ&= #65166;ﻫﺖ ﻭﺍﻗﻌﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﺯﻳﺮﺍ ﺣﺘﻰ ﭘﺎﻙ ﺭﻭﺍ&= #65255;ﺎﻥ ﺳﻠﻮﮐﻰ،ﻭ ﺍﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﻳﮑﺴﺎA= 253; ﻓﮑﺮﻧﻤﻰ ﮐﻨﻨ&#= 65194;،ﭼﻮﻥ ﻳﮑﺴﺎﻥ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﺍﻟﻬﻰ ﻭﻟﺪﻧّ= 5264; ﻧﺪﺍﺭﻧﺪ ﮐﻪ ﻫ&= #65198;ﮐس ﻫم ﭽﻨﺎﻥ ﺩﺭ ﻓ&= #65212;ﻞ ﻧﻮﻋﻰ ﻣﻨﺎﺳب &#= 65236;ﻮق ﺒﺸﺮی ﺨﻮﺩ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﮐﻪ۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; <= span lang=3DAR-SA>ﻣﻴﺸﻮﻧﺪ. ﻭA= 175;ﻨﻬﺎ ﺭﻭﺡ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﺍﻣﺮﻭﺯ ﺷﺎﻫﺪ &= #65255;ﻮﺭ ﻗﺎﺋﻢ، ﻣﺒﻌﻮ= 579;اﻥ ﻭﺭﺟﻌﺖ ﮐﻨﻨﺪ&#= 64404;ﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.&= #65261; ﺑﺎﻳﺪ ﺍﻳﻦ ﺑﺎ&= #65261;ﺭ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻴﻢ،ﺍﮔﺮ ﺑﺮﺍﻯ ﺑﺎﻟﺎﺭ&#= 65235;ﺘﻦ ﺍﺯ ﻧﺮﺩﺑﺎن ﻮ&#= 65219;ﻰ ﻃﺮﻳﻖ ﺗﻌﺎﻟﻰ &= #65165;ﺯ ﭘﻠّﻪ ﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺭﺍ ﺩﺍﺷﺖ،ﺷﺎ= 5267;ﺪ ﺑﺘﻮﺍﻥ ﺩﻭﭘﻠ&#= 1617;ﻪ ﺭﺍ ﺑﺎﻫﻢ ﺑﺎﻟ&= #65166; ﺭﻓﺖ ﻭﻟﻰ ﻧﻤﻴ&= #65176;ﻮﺍﻥ ﭘﻠّﻪ ﻫﺎﻯ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺭﺍ ﻋﺒﻮﺭ ﺑﺪﻭ&= #65253; ﺗﺠﺮﺑﻪ ﮐﺮﺩ ﻭ&= #65169;ﺒﺎﻟﺎﻯ ﻧﺮﺩﺑﺎﻥ ﺭﺳﻴ&#= 65194;.<o:p></o:p> = 5193;ﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ = ﺭﻭﺍﻥ،ﻭ ﺣﺘﻰ ﺗﮑﺎﻣﻞ ﻧ&= #65262;ﻉ ﺣﻴﻮﺍﻧﻰ ﻭ ﺍﻧ&= #65204;ﺎﻧﻰ ﻭﻓﻮﻕ ﺑﺸﺮﻯ،= 5165;ﻳﻦ ﻧﺮﺩﺑﺎﻥ ﻫﺴﺖ &= #64400;ﻪ ﺑﺎﻳﺪ ﻳﮑﺎﻳﻚ &= #64344;ﻠّﻪ ﻫﺎ ﺭﺍ،ﺑﺪﻗّA= 174; ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻭ = ﺣﻔﺎﻇﺖ ﺑﺎﻟﺎ ﺭﻓﺖ.ﻭ ﭼ= ﻮﻥ ﭘﻠّﻪ ﻫﺎ ﺑﺴﻴ&#= 65166;ﺭ ﻭ ﻗﺎﺑﻞ ﺣسّﻭ &#= 65247;ﻤس ﺍﻧﺴﺎﻥ ﻧﻴﺴﺘ&#= 65256;ﺪ،ﻟﺬﺍ ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﺑﻬﺸﺘﻬᥴ= 6;ﻯ ﺍﻟﺒﺘﻪ ﻋﻘﻠﻰ &= #65261;ﻧﻮﻋﻰ ﻭ ﮐﻤﺎﻟﺎﺕ ﺍﻟ&= #65260;ﻰ ﺁﻧﻘﺪﺭ ﻓﺮﺍو= 5165;ﻥ ﻭﺩﻭﺭ ﺍﺯ ﻫﻢ ﻫ= ﺴﺘﻨﺪ،که ﺒﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺒﻬﺸﺖ ﺑﺮﺗﺮﻯ،ﭘﺎﻧA= 212;ﺪ ﺳﺎﻝ ﺭﺍه ﺒﺮﺍ&#= 65263; یک ﺳﻮﺍﺭﮐﺎﺭA= 248;ﺎﺯﻡ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻳ&= #1606; ﺒﺮﺍﻯ ﺑﻴﺎن ا= 5259;ﻤﻴّﺖ ﺗﻔﺎﻭﺕ ﻋﻈﻴﻢ &= #65259;ﺮﻣﻘﺎﻡ ﺑﻌﺪﻯ ﻧﺴﺒﺖ ﺑ&= #65252;ﻘﺎﻡ ﻗﺒﻠﻰ ﺍﺳﺖ.ﻭ ﻧ= ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﻨﺪ ﺩﺍﺷﺖ.ﻫﻤﺎﻥ ﮔ&= #65262;ﻧﻪ ﮐﻪ ﺗﻔﺎﻭﺕ ﻋﻘ&= #65246; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ = ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﻫ&= #65200;ﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻳﮑﻰ ﺩﺭ ﺻﺪ ﻣﺘ= ﺮﻯ ﺟﻨﮕﻞﺧﻮﺩ،ﻭA= 193;ﻳﮕﺮﻯ ﺩﺭﻓﻀﺎﻯ ﮐﺮﻩ &= #65199;ﻣﻴﻦ.ﮔﺮﭼﻪ ﻣﻨﻄﻘﺎ ﺍﻧﻮﺍ&#= 65225; ﻋﻈﻴﻢ ﺗﺮ ﺩﺭﭘ&= #65268;ﺶ ﻫﺴﺘﻨﺪ، ﻭ ﺑﻰ &= #65255;ﻬﺎﻳﺖ ﻣﻴﺒﺎﺷﻨﺪ،ﮐA= 258; ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎ&#= 65253; ﺭﺍ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﮔﺮﺩﺵ ﮐﻨﻨﺪ.ﻭ&= #65187;ﺘﻰ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﻭ ﺭﺣﻤﺘﻬﺎ ﻭ ﺩ= ﻫﺸﻬﺎﻯ ﺍﻭ ﭼﻨﺎﻥ ﻫﺴﺖ = ﮐﻪ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮒ &= #65197;ﺍ ﺧﻮﺍﻫﻨﺪ ﺁﻓﺮ&#= 65267;ﺪ.ﻭﻟﻰ ﺍﺯ ﺍﺭﻭﺍﺣﻰ ﮐ&= #65258; ﻗﺒﻠﺎ، ﺍﻧﻮﺍ= 5225; ﻗﺒﻠﻰ ﺭﺍ ﺩﺭﺣ&= #65194;ّ ﺍﻳﺪﺁﻝ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﺩﺭﻧﻮﻉ ﺧﻮﺩ ﺭ&= #65203;ﻴﺪﻩ ﺑﺎﺷﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﺍﺯ ﺧﻮﺷﻪﻫﺎﻯ &= #64400;ﻬﮑﺸﺎﻧﻰ ﻧﻴﺰ ﺗﻮﺍﻥ ﺭﻓ&= #65174; ﻭ ﺁﻣﺪ ﺩﺍﺷﺘﻪ = ﺑﺎﺷﻨﺪ.ﻭﭼﻨﺎ&#= 65253; ﺑﺎﺷﺪ ﮐﻪ ﺗﻮﺻ&= #65268;ﻒ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺑﮕﻔﺘﻪ ﭘﻴﺎﻣ&#= 65170;ﺮﺩﺍﺭﻧﺪ. ﻭﻳﺎ ﺁﻧﭽﻪ ﺩﺭ = ﻭﻫﻢ ﻧﻴﺰ ﻧﻴﺎﻳﺪ ﺧ&= #65262;ﺍﻫﻨﺪ ﺩﺍﺷﺖ،ﮐﻪ ﻣﻠ= 617;ﺎﻯ ﺭﻭﻣﻰ ﻣﻴﮕﻮﻳ&#= 65194;.ﭘس ﭘﻠّﻪ ﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﺭﺍ ﺑﺎﻳﺪ ﻫﻢ ﺍ= ﮐﻨﻮﻥ ﻃﻰ ﮐﺮﺩ.ﮐﻪ ﺗﻨ= ﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﻃﻰ ﮐ= ﺮﺩ ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸ= ﺮﻯ،ﻫﻔﺖ ﭘﻠّﻪ ﺷﻬﻮﺩﻯ &#= 65259;ﺴﺖ،ﮐﻪ ﺭﻭﺡ ﺳﺎﻟﻚ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺭؤﻳﺎ ﻣﻌﺮ&#= 65165;ﺟﻬﺎ ﻭ ﺩﻳﺪﺍﺭﻫﺎﻯ &= #65165;ﺯ ﺁﻳﻨﺪه ﻫﺎﻯ ﺧ&#= 65262;ﺩ ﺩﺍﺭﻧﺪ.ﮐﻪ ﭘس &= #65165;ﺯ ﺍﻳﻦ ﻫﻔﺖ ﭘﻠّ&#= 65258;، ﺗﺎﺯﻩ ﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺑﺮﺍﻯ = 5267;ﻚ ﺭﻭﺡ ﺍﻣﺮﻭﺯ ﺑ&= #65208;ﺮﻯ، ﻭﻟﻰ ﻣﻮﻓﻖ ﺩﺭ = ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﭘس ﺍﺯ ﺗ&= #65192;ﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻭ ﺗﺠ= ﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﻣﻴﺴّﺮ ﺧﻮﺍﻫ= 5194; ﺑﻮﺩ. ﺗﮑﺎﻣﻞ ﭼ= ﻮﻥ ﺧُﻢ ﺭﻧﮕﺮﺯﻯ &#= 65255;ﻴﺴﺖ،ﮐﻪ ﺩﺭ ﺁﻥ ﻏﻮﻃﻪ ﺧ= ﻮﺭﺩ ﻭ ﺭﻧﮓ ﺁﻧﺮﺍ ﻳ= ﺎﻓﺖ. ﺑﺎﻳﺪ (ﺭﻧﮓ ﻭ ﺑ= ;ﻘﻮﻝ ﻗﺮﺁﻥ،ﺻﺒﻐﻪ) &#= 65165;ﻟﻬﻰ ﺩﺭﻭﻥ ﻭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ &= #64344;ﺎﮐﺴﺎﺯﻯ ﮐﺮﺩ. ﺗﺎ ﺭﻧﮓﺍ= ﻟﻬﻰ ﭘﻴﺪﺍ ﮐﺮﺩ.ﮔﻮ&= #65163;ﻰ ﻣﺤﺼّﻞ ﮐﻮﺩﮐ= 5204;ﺘﺎﻥ، ﺍﺯ ﺩﺍﻧﺸﮕﺎﻩ &= #65261;ﭘﺰﺷﮑﻰ ﻭ ﺗﺨﺼﺼﻰ ﺳﺮ ﺩ= ﺭ ﻣﻴﺂﻭﺭﺩ. ﻣﮕﺮ = ﺗﻤﺎﻡ ﮐﻠﺎﺳﻬﺎﻯ ﻗﺒ&#= 65248;ﻰ ﻭ ﺭﻳﺎﺿﺘﻬﺎ ﻭ&= #65175;ﻤﺮﻳﻨﺎﺕ ﻭ ﺩﺍﻧﺴﺘﻨﻰ ﻫ&= #65166;ﻯ ﻟﺎﺯﻡ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﺩﺍﺩﻩ ﺑﺎﺷﺪ،= 5251;ﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺑﺎ ﻗﺒﻮﻝ = ﻧﻈﺮﻳﻪ ﻫﻴﻮﻡ،ﺩﻳﮕﺮ</sp= an> </spa= n>ﻫﻮﻳّﺘﻰ ﺑ᥷= 8;ﺍﻯ ﺷﺨﺺ ﻧﻤﻰ ﻣﺎﻧ&= #65194;.ﻳﺎ ﺍﮔﺮ ﻫﻮﻳّﺘﻰ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ،ﻫﻤﺎﻥ = 5251;ﺎﻫﻴّﺖ ﺁﻟﻮﺩﮔﻴﻬﺎﻯ &#= 65197;ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻭ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺍﺯ = ﻃﺮﻳﻖ ﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺯ&= #65169;ﺎﻥ ﺑﺎﺯﻯ،ﺭﻭﺗﻮA= 205; ﺁﻥ ﺁﻟﻮﺩﮔﻰ ﻫ&= #65166; ﮐﺮﺩ،ﻭ ﺑﻤﻌﺮ= 5213; ﺩﻳﺪ ﺩﻳﮕﺮﺍﻥ &= #65239;ﺮﺍﺭ ﺩﺍﺩ.ﮐﻪ ﺑﺴﻴﺎ&= #65197; ﻋﺎﻟﻢ ﺑﻰ ﻋﻠﻢ&= #1548;ﻭ ﺩﺍﻧﺎﻫﺎﻯ ﺟﺎ&#= 65259;ﻞ ﻭ ﻃﺎﻟﺢ ﻓﺎﺳﺪ = ﺭﻭﺍﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﺍﮔﺮ ﺩﺭﺧﻮﺩﻣ&#= 65166;ﻥ ﻧﻈﺮ ﮐﻨﻴﻢ،ﻭ &#= 65169;ﮕﺬﺷﺘﻪ ﺧﻮﺩﻣﺎﻥ ﺑﭙﺮ&#= 65193;ﺍﺯﻳﻢ، ﺍﻳﻦﺟﻌﻠﻰ ﺑﻮ&#= 65193;ﻥ ﻧﻤﺎﻳﺸﺎﺕ ﻇﺎ&#= 65259;ﺮﻯ ﻭ ﺭﻳﺎﮐﺎﺭﻯ ﺧ&= #65262;ﺩﺭﺍ ﺑﺎﻭﺭ ﻣﻴﮑﻨﻴ&#= 65250; ﻭ ﺑﻘﻮﻝ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﺩﺭ ﻧﻬﺎ&= #65267;ﺖ ﮐﻤﺎﻝ ﺧﻮﺩ،ﻭ &#= 65169;ﺎ ﺩﺍﻧﺴﺘﻦ ﺁﻥ ﻫ&= #65252;ﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺩﺭﺳﺖ، ﺑﺎﺯ &= #65191;ﻮﺩﺭﺍ ﻧﺎﺩﺍﻥ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ.ﻭ ﺑﻘﻮﻝ ﻣﻮﺳﺎﻯ &= #64344;ﻴﺎﻣﺒﺮ ﺩﺭ ﻗﺮﺁﻥ، ﻫﻤ&#= 64381;ﻨﺎﻥ ﻓﻘﻴﺮ ﺑﺪﺍﺩﻩ &= #65259;ﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﻣﺤﻤﺪ ﻭﻫﺮ&= #64400;ﺎﻣﻞ ﻤﺤﻤﺪﻯ ﻭ ﺳﺎﻟ&= #1705;ی ﻤﻴﮕﻮﻳﺪ.ﻭ ﺭﻭ&= #65199; ﺑﺮﻭﺯ ﺳﺨﺖ ﺗﺮ = ﺑﺎﻳﻦ ﻧﺎﺩﺍﻧﻰ ﺧﻮﺩ &= #65165;ﻋﺘﻘﺎﺩ ﻣﻴﺮﺳﺪ.ﮔﺮﭼﻪ &= #65169;ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﻧﻴﮑﻮ ﻭﺗﺎﺯﻩ &= #65165;ﺭﺍئه ﻤﻴﺪﻫﺪ.<o:p></o:p> = 5197;ﻭﺵ ﺩﻳﮕﺮ ﺩﺍﺗﺴﻮ&#= 65253; ﺻﺤﺒﺖ ﺍﺯ ﻣﺠﻤ&= #65262;ﻋﻪ ﻭ ﺑﺮﺁﻳﻨﺪ ﺧﺎ&= #65219;ﺮﺍﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺳﺖ.ﻭﻧﺘﺎﻳﺞ ﻓﮑﺮﻯ ﺳﺮﺍﺳﺮ &= #65165;ﺗﻔﺎﻗﻰ،ﻭ ﺑﺮﺣﺴﺐ ﻧﻴﺮﻭ&#= 65263; ﻳﻚ ﺍﺣﺴﺎس ﻣﺘ&#= 65198;ﺍﮐﻢ ﺷﺪﻩ، ﺩﺭﻧﺎﺧ= 5262;ﺩﺁﮔﺎه ﻤﻴﺒﺎﺷﺪ.ﮐﻪ ﺭ&= #65261;ﺍﻥ ﮐﺎﻣﻠﺎﻥ ﺁﻧﻬ&#= 65166; ﺭﺍ ﺗﺤﺼﻴﻞ ﻣﻴ&= #64401;ﻨﻨﺪ،ﮐﻪ ﺩﺭ ﻣﻌﺎﻟﺠﻪ ﮐ&= #65166;ﺭﺷﺎﻥ ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65197;ﺍ ﺑﺎﻳﺪﺁﻝ ﮐﻤﺎ&#= 65245; ﻧﻤﻰ ﺭﺳﺎﻧﺪ. ﮐ= ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳ&#= 65166;ﻟﻢ ﻭ ﻋﺎﻗﻞ،ﻭﻧﺴ= 5170;ﺘﺎ ﻋﺎﻟﻢ ﺭﺍ ﺑﺎﻳ&= #65194;ﺁﻝ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﺎﻧﻨﺪ، ﮐﻪ ﺑﻤﺮﺯ ﺷﺎﻳ&= #65204;ﺘﮕﻰ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﻫﻢﺍﮐ&#= 65256;ﻮﻥ ﻣﻴﺮﺳﻨﺪ. ( ﺍﺳﺘ= ;ﺒﻄﺎﻥ) ﻭﻣﺮﺍﺟﻌﻪ ﺑﺒ&#= 65220;ﻦ ﻭﺩﺭﻭﻥ ﺧﻮﺩ ﺩ&= #65197; ﺗﻔﮑﺮ،ﻭ ﺍﻳﻨ= 4401;ﻪ ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﺑ&= #65166;ﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺑﺮﺍﻯ &#= 65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻟﻰ ﺑﺮﺍﻯ ﻏﻴ&= #65198;ﺳﺎﻟﮑﺎﻥ،ﺑʋ= 66;ﺯ ﻫﻤﺎﻥ ﺑﺎﺯﻯ ﻧ&= #65236;س ﺍﻣّﺎﺭﻩ ﺍﺳﺖ= 548;ﮐﻪ ﺍﻓﮑﺎﺭﻯ ﺑﺬﻫ&#= 65254; ﻣﻴﺮﺳﺎﻧﺪ.ﻓﻠ&#= 65204;ﻔﻪ ﻣﺎﺩﻯ ﻗﺒﻮﻝ ﻧ&= #65194;ﺍﺭﺩ، </spa= n>ﮐﻪ ﺍﻟﻬﺎﻣʋ= 66;ﺕ ﺩﺭﻭﻧﻰ ﺑﺮﺍﻯ &= #64400;ﺸﻒ ﻭﺟﻮﺩ ﺭﻭﺍﻥ ﻭ = ﺍﺣﻮﺍﻟﺶ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﻣ&= #65236;ﻴﺪ ﺑﺎﺷﺪ.ﮐﻪ ﺍﻟﺒ&= #1578;ه ﺪﺭ ﻣﻮﺭﺩ ﻏﻴﺮ = ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭﺳﺖ ﻣ&= #65268;ﮕﻮﻳﺪ. ﻭ ﻧﻤﻰ ﺗﻮﺍﻧﺪ = ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻗﺎﺑ&#= 65246; ﻗﺒﻮﻝ ﺑﺎﺷﺪ. ﻟ= ﺬﺍ ﺁﻧﺎﻥ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ،ﺩﺭ ﺟﺪﺍﻝ ﻣﻨﻄﻘﻰ &= #65169;ﺤث، ﻣﻴﺘﻮﺍﻥ ﺑﮑﺸ&#= 65234; ﺍﺣﻮﺍﻝ ﻧﻔس ﺭ&#= 65203;ﻴﺪ. ﻳﻌﻨﻰ ﺩﺍﻧﺴﺖ &= #64400;ﻪ ﻫﺮﮐس ﺩﺭﻧﻈﺮ= 5267;ّﺎﺕ ﻭﺩﻓﺎﻋﻴّﺎﺕ = 5191;ﻮﺩﻭﺩﺭﺟﺪﺍ᥼= 5; ﻣﻨﻄﻘﻰ ﭼﻪ ﻗﺪ&= #65197;ﺑﺎﺭ ﺩﺭﺳﺘﻰ ﺍﺯ ﺍﻧ&= #65194;ﻳﺸﻪ ﻫﺎﻯ ﺩﺭﻭﻧﻰ ﺧ&= #65262;ﺩ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﺑﻮﺩﻥ = ﻣﺸﻴّﺖ ﻭ ﺍﻟﻬﺎﻡ ﺭﺳﺎ&= #65255;ﻰ ﺑﻮﻟﻰّ ﺍﻟﻬﻰ &#= 65165;ﻳﻦ ﺍﺳﺘﺒﻄﺎﻥ ﻭﺩ&#= 65197;ﻭﻧﮕﺮﺍﻧﻰ ﻭﻣﺘﻤﺮﮐﺰ ﺷﺪ&#= 65253; ﺻﺎﺩﻕ ﺍﺳﺖ.ﮐﻪ = ﺑﺎﺯﺍﻟﻬﺎﻣﺎ= 5173; ﺍﺯ ﺳﻄﻮﺡ ﻋﻘﻠ&= #65264; ﺑﺎﻟﺎ،ﻭ ﺑﺎ ﺍ&#= 65211;ﻮﻝ ﻋﻘﻠﻰ ﻏﻴﺮ ﻣﻌ&= #65252;ﻮﻟﻰ ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺍﺭﻧﺪ.ﻭ ﻗﺎﺑ&= #65246; ﺍﻧﺘﻘﺎﻝ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ ﻧﻴﺴﺖ.ﻣﮕﺮ ﺗﻨ&= #65200;ﻳﻞ ﻣﻨﻄﻘﻰ ﺍﺯ ﺍﻓ&= #64401;ﺎﺭ ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨ&#= 65194;.ﺩﺭ ﺟﺪﺍﻝ ﻣﻨﻄﻘﻰ &= #65251;ﻌﻤﻮﻟﺎ ﺳﻤﭙﺎﺗﻰ ﺭﻭﺍ&#= 65253; ﻭﻧﻔس ﺁﻟﻮﺩﻩ &#= 65259;ﺮﮐس ،ﻣﻨﺠﺮ ﺑﻘﺒﻮ= 5245; ﻳﻚ ﻧﻈﺮ ﻳﺎ ﺍﻧ= ﮑﺎﺭ ﺁﻥ ﻣﻴﺸﻮﺩ.ﮐﻪ = ﻣﺠﺎﺩﻟﻪ ﮐﻨﻨﺪﮔﺎﻥ ﺑﺤ&#= 65240;ﻴﻘﺘﻰ ﻧﻤﻴﺮﺳﻨﺪ. ﮔﺮ&= #64380;ﻪ ﻳﮑﻄﺮﻑ ﺗﻮﺍﻥ &= #65193;ﻓﺎﻉ ﺍﺯ ﻧﻈﺮ ﻣثبت = 5261; ﻳﺎ ﻣﻨﻔﻰ ﺧﻮﺩ = ﻧﺪﺍﺭﺩ،ﻭﺳﮑA= 262;ﺕ ﻣﻴﮑﻨﺪ. ﺁ᥽= 5;ﮕﺎﻩ ﺑﺮﺍﻯ ﻧﺎﻇﺮﺍ&#= 65253; ﺍﻳﻦ ﻣﺠﺎﺩﻟﻪ&#= 1548;ﺗﺼﻮﺭ ﭘﻴﺮﻭﺯﻯ ﻃﺮﻑ &= #65193;ﻳﮕﺮ ﺟﺪﺍﻝ ﻣﻴﮑﻨﻨ&#= 65194;. ﮐﺴﺐ ﻣﻌﺮﻓﺖ ﻋ&= #65240;ﻠﻰ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ &= #65169;ﺘﺤﺮﻳﻚ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺗﻌﺎﻟﻰ ﺭﻭﺣ&= #65264; ﺁﻧﻬﺎ ﻧﻤﻴﺸﻮ&#= 65193;.ﺳﺮﭼﺸﻤﻪ ﻣﻌﺮﻓﺖ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ،ﻫﻤﺎʌ= 53; ﻓﻠﺴفه ها ﻭﻣʋ= 84;ﺎﺩﻟﻪ ﻫﺎﻯ ﺑﺮﺣﺴﺐ ﺃ&= #65255;ﮕﻴﺰﻩ ﻫﺎﻯ ﺭﻭﺍﻥ ﺁﻟ&= #65262;ﺩﻩ،ﻭ ﺍﻣّﺎﺭﻩ ﻧﺎﺧ= 5262;ﺩﺁﮔﺎﻩ ﺁﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ = ﮐﺸﺶ ﻭﺳﻤﭙﺎﺗﻰ ﺩﺍ&#= 65197;ﺩ ﻳﺎ ﻧﻔﺮﺕ.ﻭ ﺗﻨ= ﻬﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺗﻤﺮﮐﺰ ﺩﺭﻭﻧ&#= 65264; ﻭﺗﺄﻣّﻞ ﻣﻴﻨ= 5252;ﺎﻳﻨﺪ،ﺗﺎ ﻣﺸﻴّﺖ ﺍﻟﻬﻰ &#= 65261;ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ= 548;ﭼﻪ ﺍﻟﻬﺎﻣﻰ ﻟﺪﻧ&#= 1617;ﻰ ﺑﮑﺎﻣﻞ ﺍﻟﻬﻰ &= #65169;ﺪﻫﺪ.ﮐﻪ ﺁﻧﻬﻢ ﻣﻌﻤﻮﻟ&#= 65166; ﻣﺮﺑﻮﻁ ﺑﻤﺸﮑ&#= 65248;ﺎﺕ ﺧﻮﺩ ﮐﺎﻣﻞ،ﻳ= 5166; ﭼﻨﺪ ﺳﺎﻟﻚ ﺍﻭ = ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺮﺍﻯ ﺭﺳﺎﻧ&= #65194;ﻥ ﺑﺪﻳﮕﺮﺍﻥ ﻧﻴ&#= 65204;ﺖ .ﮔﺮﭼﻪ ﺩﺭ ﺗﻨﺰ= ﻳﻞ ﻣﻨﻄﻘﻰ ﺍﻟﻬﺎ&#= 1605; ها ﺑﺎﻟﻔﺎﻅ </spa= n>ﻭﮐﻠﻤﺎﺕ ﻭʌ= 51;ﻔﺎهیم ﻣﺎﺩﻯ ﺷﺪﻩ،ﻭ= 5251;ﻔﻬﻮﻡ ماﺩی ،ﻣﻄﺎﻟ᥵= 0;ﻰ ﺭﺍ ﺍﺯ ﺍﻟﻬﺎﻣ&= #65166;ﺕ ﺧﻮﺩ ﺑﺪﻳﮕﺮﺍ&#= 65253; ﻣﻨﺘﻘﻞ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻭﻳﺎ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎ&= #65263; ﺧﻮﺩ ﺑﮑﺎﺭ ﻣﻴ&= #65170;ﺮﻧﺪ ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ = ﻋﻠﻰّ ﺭﻭﺯﺍﻧﻪ ﺁﻧﻘ&#= 65194;ﺭ ﻓﺮﺷﺘﻪ ﺑﻮﻟﻰ&#= 1617; ﺍﻟﻬﻰ ﻧﺎﺯﻝ ﻣ&= #65268;ﺸﻮﺩ، ﮐﻪ ﺗﻨﻬﺎ ﻫﻔﺘ&= #65166;ﺩ ﻫﺰﺍﺭ ﺁﻥ، ﺑﺮ&#= 65261;ﻯ ﻗﺮﻃﺎس ثبت ﻤʌ= 68;ﺸﻮﺩ، ﻭﺑﻘﻴﻪ ﺑﺂﺳﻤ&#= 65166;ﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194; ﮐﻪ ﺭﻭﺯ ﺩﻳﮕﺮ = ﺑﺎﺯ ﻧﺎﺯﻝ ﮔﺮﺩﻧﺪ.&= #65267;ﺎ ﻫﻤﺎﻥ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﻟﺪﻧﻰ ﻭﺫﻫﻨﻰ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ،ﮐﻪ ﺑﺎ &#= 65259;ﺮ ﺳﺮﻋﺖ ثبت ﻭ ﻧ= 5262;ﺷﺘﻦ ﻭ ﻳﺎ ﮔﻔﺘﻦ،ﭼ&#= 65256;ﺪﻳﻦ ﺑﺮﺍﺑﺮ ﺁﻥ ﻓﺮ&= #65211;ﺖ ثبت ﻭﺣﺘﻰ ﺗﻮA= 183;ّﻪ ﺑﺂﻧﻬﺎ ﻧﻤﻴﺸ&#= 65262;ﺩ.<o:p></o:p> = 5165;ﮔﺮ ﻣﻨﺼﻔﺎﻧﻪ ﺗﻮ&#= 65183;ّﻪ ﺷﻮﺩ،ﺗﻤﺎﻡ ﻣ= 5228;ﺮﻓﺘﻬﺎﻯ ﻧﻈﺮﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭ ﭘﻴﺸﺮﻓﺖ ﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﻋﻘﻠﻰ ﺁﻥ،ﺍﺯ &#= 65203;ﺮﻣﺎﻳﻪ ﺍﻭﻟﻴﻪ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺯﻧﺪﻩ<sp= an dir=3DLTR> </spa= n>ﻫﺮ ﺯﻣﺎﻥ ﺑA= 262;ﺩﻩ ﺍﺳﺖ.ﻳﻌﻨﻰ ﺣﮑ&= #65252;ﺘﻬﺎﻯ ﻣﮑﺎﺗﺐ ﺷﺸﮕﺎ&#= 65255;ﻪ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎﻯ ﮐﺎﺷﻔﺎﻥ ﻣﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ،ﻭ ﺃﻧ= 5170;ﻮﻫﻰ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﭘ&= #65268;ﺮﻭ ﺁﻧﺎﻥ، ﮐﻪ ﻋﻨ&#= 65262;ﺍﻥ ﻧﺒﻰ ﻭ ﭘﻴﺎﻣﺒ&= #65198; ﺩﺍﺭﻧﺪ،ﻭﺍﻳA= 254; ﻫﻤﺎﻧﻰ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﺩ،ﮐﻪ ﺭﺳﺎﻟﺖ ﺁﻧﻬﺎ &= #65197;ﺳﺎﻧﺪﻥ ﭼﻨﺪ ﺳﺎﻟﻚ ﺩﻳ&= #64405;ﺮ ﺑﻬﻤﺎﻥ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﻳﺶ ﻣﻴﺒﺎﺷﺪ</sp= an>.ﺁﺩ= ;ﻡ ﻳﺎ ﮐﻴﻮﻣﺮث ﻭ ﻧﻮ&#= 65185; ﻳﺎ ﻣﻴﺘﺮﺍ ﻭ ﺑ= ﻮﺩﺍ ﻭﺯﺭﺩﺷﺖ ﻭﻣﺴ&#= 65268;ﺢ ﻭﻣﺤﻤﺪ.ﮔﺮچه = 5170;ﺮﺧﻰ ﺃﻧﺒﻴﺎ ﻇﺎﻫﺮ&#= 65165; ﭘﻴﺮﻭﺍن ﻤﺒﺎ= 5247;ﻐﻪ ﮐﻨﻨﺪﻩ ﺁﻧﻬﺎ که ﺨﻮﺩ ﻏﻴﺮ ﺳ&#= 65166;ﻟک اﻟﻬی هستند. ﻋ= ;ﻨﺎﻭﻳﻨﻰ ﭼﻮﻥ ﺍﻭﻟﻰ ﺍﻟ&= #65228;ﺰﻡ ﺑﺎﻧﺒﻴﺎﻯ ﺧﻮ&#= 65193; ﻣﻴﺪﻫﻨﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻣ&#= 65262;ﺳﻰ. ﻭ ﺍﻟّﺎﺍﺑﺮﺍ= 5259;ﻴﻢ ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ &= #65199;ﺭﺩﺷﺖ ﺁﺯﺭ ﺑﮕﻔﺘﻪ ﻗ&= #65198;ﺁﻥ ﻣﻴﺒﺎﺷﺪ ﻭﻣﻮ&#= 65203;ﻰ ﻧﻴز ﮐﺎﻣﻞ ﭘﻴ&#= 65198;ﻭﺷﻌﻴﺐ ﻭﻳﻮﺳﻒ ﻭ ﻳﻌﻘ&= #65262;ﺏ ﻭﺍﺑﺮﺍﻫﻴﻢ ﺑ&#= 65166;ﺯ ﭘﻴﺮﻭ ﺯﺭﺩﺷﺖ &= #65193;ﺭﻣﺮﺍتب ﺸﻬﻮﺩﻯ ﺑﻮﺩﻧ&#= 65194;. ﮐﻪ ﭼﻮﻥ ﺯﺭﺩﺷ&= #65174; ﺗﺎ ﻣﺴﻴﺢ، ﻫﻤ&#= 64405;ﻰ ﺃﻧﺒﻴﺎﻯ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺑﺎ ﺷﻬﻮﺩ ﭘﻨﺠ&= #65250; ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ &= #65261; ﻋﺮﺵ ﻣﺼﻄﻔﻮﻯ&#= 1548;ﺩﺭ ﺗﺴﻤﻴﻪ ﻃﺮﻳﻘ&#= 65174; ﻣﺤﻤﺪﻯ،ﻣﻴﺮA= 203;ﻴﺪﻩ ﻭﻣﻴﺮﺳﻨﺪ.ﻭ ﺍ&= #65247;ّﺎ ﺑﺸﺮ ﮐﺎﻣﻞ ﻧﺸ&= #65194;ﻩ ﺍﻟﻬﻰ، ﻧﻤﻴﺘ= 5262;ﺍﻧﺪ ﻧﻮﺁﻭﺭﻯ ﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﺑﺮﺗﺮ ﮐﻨﺪ.ﭼﻮ&= #65253; ﻫﻴﭻ ﻣُﺮﺩه اA= 263; ﺗﻮﺍﻥ ﺯﻧﺪﻩ ﮐ&= #65198;ﺩﻥ ﻣﺮﺩه اﻯ ﺭﺍ ﻧ&#= 65194;ﺍﺭﺩ،ﻭ ﻳﺎ ﻧﺎﺑﻴﻨﺎﺋ&#= 65264; ﺗﻮﺍﻥ ﺑﻴﻨﺎ ﮐ&= #65198;ﺩﻥ ﻧﺎﺑﻴﻨﺎﺋﻰ ﺭ&#= 65165; ﻧﺪﺍﺭﺩ. <o:p></o:p> = 4400;ﺎﺭ ﻋﻘﻞ ﭼﻮﻥ ﭼﺸﻢ = ﺩﻳﮕﺮﻯ ﺩﺭﻭﻧﻰ ﺍﺳﺖ،= 4400;ﻪ ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ &= #65261; ﺣﻘﺎﻳﻖ ﻋﻘﻠﻰ &= #65169;ﺮﺗﺮ،ﻭﺣﮑﻤʋ= 76;ﻬﺎﻯ ﻧﻴﺎﻣﺪﻩ ﺑﺼﺤ&#= 65256;ﻪ ﻫﺴﺘﻰ ﺭﺍ ﻣﻰ ﺑ= ﻴﻨﺪ.ﻭ ﻳﺎ ﺗﻨﺰﻳﻞ ﻣﻨ&= #65220;قی ﺮﺍ،ﺁﻧﻬﻢ ﺳﻤ= 5170;ﻮﻟﻴﻚ ﺑﺪﻳﮕﺮﺍﻥ ﻣﻴ&#= 65198;ﺳﺎﻧﺪ. ﻭﻓﻠﺎﺳﻔﻪ ﻏﻴ&#= 65198; </spa= n>ﺍﻟﻬﻰ،ﺍﺯ ᥶= 7;ﮑﻤﺘﻬﺎﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﮐﻢ ﻭ ﺑﻴﺶ ﺍﺳﺘﻔﺎ&= #65193;ﻩ ﻣﻴﮑﻨﻨﺪ.ﻭﺑﻘ&#= 65262;ﻝ ﻫﻴﻮﻡ، ﺑﻌﻨﻮ= 5165;ﻥ ﻣﻘﺪﻣﺎﺕ ﻭ ﺳﻮ&= #65165;ﺑﻖ ﺫﻫﻨﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ.ﻭ ﺍﻳﻦ ﻗﺪﺭﺕ ﻋﻘ&= #65248;ﻰ ﻭﻟﻮ ﺿﻌﻴﻒ،ﺩ= 5197; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻫﺴﺖ.ﺑﺨﺼﻮﺹ ﺩ&= #65197; ﮐﺴﺎﻧﻰ ﮐﻪ ﻓﺼ&= #65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﮐﻪ ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﺫ&= #65259;ﻨﻰ ﺩﺍﺭﻧﺪ.ﺁﻧﻘﺪ&#= 65197; ﺑﺎ ﺭﻭﺍﺑﻂ ﻭ<s= pan dir=3DLTR> </spa= n>ﺳﻮﺍﺑﻖ ﻣﺮʋ= 69;ﻮﻁ ﺑﺤﻘﺎﻳﻖ ﻋﻘﻠ&#= 65264;،ﺗﮑﺎﻣﻞ ﻭﺩﺭﻭﻥ ﮔﺮﺍﺋ&#= 65264; ﻭ ﺍﺳﺘﺒﻄﺎﻥ ﻭ = ﺍﻳﻨﺘﻮﻳﺸﻦ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5169;ﺪﻭﻥ ﻧﺘﻴﺠﻪ ﻧﻴﺴﺘ&#= 65256;ﺪ.ﻭﻟﻰ ﺑﺎﺯ ﺍﻳﻦ ﺗﻮﻓ&= #65268;ﻖ ﺃﻧﺪﻙ ﻭ ﺍﺗﻔﺎ&= #65239;ﻰ ﮐﻤﺘﺮ ﺗﮑﺎﻣل= 740; ﺮﻭﺡ ﺁﻧﻬﺎﺭﺍ&#= 65251;ﻴﮑﻨﺪ، ﻳﺎ ﺗﮑﺎﻣﻠﻰ ﺍ&= #65235;ﻘﻰ ﺍﺳﺖ ﻭﻧﻪ ﻋﻤﻮ&= #65193;ﻯ.ﭼﻪ ﺭﺳﺪ. ﮐﻪ ﺑﺨﻮﺍ= ﻫﺪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺗ&= #64401;ﺎﻣﻞ ﻋﻘﻠﻰﻭﺭﻭﺣﻰ &#= 65169;ﺪﻫﺪ ﺯﻳﺮﺍ ﻫﻤﭽﻨﺎ&#= 65253; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64404;ﻮﻳﻨﺪﻩ ﻭ ﺷﻨﻮﻧﺪﻩ،ﻟ= 5170;ﺮﻳﺰ ﺍﺯﻋﻘﺪﻩ ﻫﺎﻯ &= #65197;ﻭﺍﻧﻰ ﻭﻣﻔﺎﺳﺪ ﺍﺧﻠ&#= 65166;ﻗﻰ ﻭﻧﻮﻋﻰ،ﭼﻮﻥ = 5175;ﻮﺣّﺶ ﻭﺧﻮﺩ ﺧﻮﺍﻫﻰ &= #65261;ﺧﻮﺩ ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭ&#= 1740; ﻤﻴﺒﺎﺷﺪ.ﺑﻌﻠ&#= 1617;ﺖ ﺳﺨﺘﻰ ﺑﻬﺮﻩ ﮔ&= #65268;ﺮﻯ ﺩﻳﮕﺮﺍﻥ،ﺩﺭ = 5175;ﺪﺍﻋﻰ ﻫﺎﻯ ﻓﮑﺮﻯ ﺧﻮ&= #65193;،ﻭ ﭘﻴﮕﻴﺮﻯ ﻭﺗﺴ&#= 65248;ﺴﻞ ﻫﺎﻯ ﺗﻔﮑﺮﺍﺕ &= #65191;ﻮﺩ،ﮐﻪ ﺑﻴﺸﺘﺮ ﺍﻋﺘﺒ&#= 65166;ﻃﻰ ﻭﻫﺮﻃﻮﺭ ﮐﻪ ﺷ&= #65194;ﻩ ﻣﻴﺒﺎﺷﺪ، ﺗﺪ= 5165;ﻋﻴﻬﺎﻯ ﺁﻧﻬﺎ ﺑﻨﺘﻴﺠ&#= 65258; ﻣﻘﺒﻮﻝ ﺍﻟﻬی &#= 65256;ﻤﻴﺮﺳﺪ.که ﺸﺎﻳﺪ ﺁﻧﺎﻧﺮ&#= 65165; ﺑﻔﮑﺮ ﺗﺰﮐیه = 5256;ﻔس ﻮﺳﻠﻮﻙ ﺍﻟﻬی &#= 65170;ﭙﺮﺩﺍﺯﻧﺪ. ﻭﻟﺬﺍ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ &= #65203;ﻤﺒﻮﻟﻴﻚ ﻭ ﺑﺮﻳﺪﻩ ﻭﮐﻮ&= #65175;ﺎﻩ ﻣﻴﮕﻮﻳﻨﺪ،ﺗA= 166;ﻣﺴﺘﻌﺪﺍﻥ ﺩﻳﮕﺮ،ﺑﻬﺮﻩ = 5165;ﺣﺘﻤﺎﻟﻰ ﺑﮕﻴﺮﻧﺪ.ﻭﻣﺨ&#= 65166;ﻟﻔﺎﻥ ﻗﺪﺭﺕ ﻣﺨﺎﻟﻔ&#= 65174; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ.ﮔﺮﭼﻪ ﺍﺯ ﺁﻧﻬﺎ ﺑﻨﻔ&= #65226; ﻋﻘﺎﻳﺪ ﻗﺸﺮﻯ &= #65261; ﻓﺎﺳﺪ ﺧﻮﺩ ﺍﺳ&= #65176;ﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ.ﻭ ﻟﺬ&= #65165; ﺩﺭ ﻋﺮﻓﺎﻯ &#= 65239;ﺪﻳﻢ ﭼﻴﻦ ﻭﺗﺎ ﮐﻨﻮ&= #65253; ﺁﻧﺎﻥ ﺑﺼﻮﺭﺕ &= #65267;ﻚ ﺟﻤﻠﻪ ﮔﻔﺘﻪ ﻭ میگذرند . ﭼﻮﻥ= ; ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ ﻭﻫﺮﮔ&#= 65200; ﺑﺘﻔﺼﻴﻞ ﻭﺗﺸ&#= 65198;ﻳﺢ ﻧﻈﺮﻳّﺎﺕ ﻧﻤ= 5264;ﭘﺮﺩﺍزند.ﮐﻪ ﻫﻢ ﺑﺴﻴﺎﺭ ﺯﻳ&= #65166;ﺩ ﻏﻴﺮﻗﺎﺑﻞ ﺩﺭ &= #65223;ﺮﻓﻴّت هم اﻧﺴﺎﻧﻬﺎʌ= 63; ﻏﻴﺮﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﻫﻢ ﺑﻴﺸ&= #65176;ﺮ ﺳوء ﺍﺳﺘﻔﺎﺩA= 257; ﺩﺭ ﺩﺷﻤﻨﻰ ﺑﺎ = ﻭﻟﺎﻳﺖ ﺻﺎﺣﺐ ﺣﮑﻤﺖ ﻣ&= #65268;ﮑﻨﻨﺪ.ﺁﻧﮕﺎ= 5257; ﻣﺴﺘﻌﺪﺍﻥ ﺍﺯ &= #64400;ﻠﻤﺎﺕ ﻗﺼﺎﺭ،ﺗﺪﺍﻋA= 264; ﻫﺎﻯ ﻣثبت ﺍﺣA= 176;ﻤﺎلی ﻤﻴﻨﻤﺎﻳﺪ.ﮐﻪ &= #64380;ﻮﻥ ﻧﺘﻴﺠﻪ ﺳﺎﺧﺘ&#= 65258; ﻓﮑﺮﺧﻮﺩ ﺗﺪﺍ&#= 65227;ﻰ ﮐﻨﻨﺪﻩ ﺍﺳﺖ،= 5169;ﺪﺍﻥ ﺍﻋﺘﻘﺎﺩ ﻭ ﺑﺎ&= #65261;ﺭﻯ ﺩﺍﺭﺩ.ﻭ ﺗثبی= 78; ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺩﻝ ﺁﻧﻬﺎ ﻫ= ﺴﺖ.ﮐﻪ ﻣﻨﺠﺮ ﺑﺘﻔﮑّ= 5198; ﺳﻠﻮﮐﻰ ﻭﺍﻟﻬ&#= 65264; ﻣﻴﺸﻮﻧﺪ. ﺳﻤﺒ&= #65262;ﻟﻴﺴﻢ ﺭﺍﻩ ﺑﻬﺘﺮ ﺗﻌ&= #65248;ﻴﻢ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ.&= #65261;ﻟﻰ ﺑﺮﺍﻯ تنها ﭼʌ= 56;ﺪ ﺳﺎﻟﻚ ﭘﻴﺮﻭ.ﻭ = ﻳﻚ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺗ&#= 65236;ﺼﻴﻞ ﻭﺗﺸﺮﻳﺢ ﺑﺮﺣ&#= 65204;ﺐ ﻧﻴﺎﺯ ﻫﺮﺳﺎﻟ&#= 65242; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193; . ﺩﺭ= ﻣﺴﺄﻟﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍ&#= 65199; ﺁﻟﻮﺩﮔﻴﻬﺎ، = 5169;ﺮﺧﻰ ﺗﺠﺮﺑﻪ ﺧﺎﺭﺟ&#= 65264; ﺩﺭ ﺯﻧﺪﮔﻰ ﺭﺍ = ﻣﻔﻴﺪ ﻣﻴﺪﺍﻧﻨﺪ.ﮔﻮ&#= 65163;ﻰ ﺍﺯ ﺑﻰ ﺍﺩﺑﺎﻥ = ﻣﻴﺨﻮﺍﻫﺪ ﺃﺩﺏ ﺑﻴﺎﻣﻮﺯ&#= 65255;ﺪ.ﻭ ﻳﺎ ﺍﺯ ﺑﻠﺎﻳﺎ&= #65263; ﺩﻳﮕﺮﺍﻥ ﻋﺒﺮ&#= 65173; ﺑﮕﻴﺮﻧﺪ.ﮔﺮﭼ&#= 65258; ﺑﻰ ﻓﺎﻳﺪﻩ ﻧﻴ&= #65204;ﺖ.ﻭﻟﻰ ﺷﺮﺍﻳﻂ ﺍﻓﺮﺍ&#= 65193; ﻭ ﺭﻭﺷﻬﺎﻯ ﺁﻧ&= #65260;ﺎ ﻭﺗﺼﻤﻴﻤﺎﺗﻰ &#= 64400;ﻪ ﻣﻴﮕﻮﻳﻨﺪ،ﺁA= 255;ﻘﺪﺭ ﻣﺘﻔﺎﻭﺕ</sp= an> &#= 65165;ﺳﺖ،ﮐﻪ ﻧﺘﺎﻳﺞ ﻣثبت A= 267;ﺎ ﻣﻨﻔﻰ ﺁﻧﻬﺎ،= 5169;ﺮﺍﻯ ﻧﺎﻇﺮ ﺍﺣﻮﺍﻝ &= #65153;ﻧﻬﺎ ﮐﺎﻓﻰ ﻧﻴﺴﺖ. ﺗ= ﺤﻘﻴﻖ ﺩﺭﺍﻣﻮﺭﺧﺎﺭ= 5183;ﻰ،ﻣﺎﻧﻨﺪ ﻧﻈﺮﮐﺮﺩﻥ ﺑﺮ&#= 65261;ﻳﻪ ﭘﻴﺎﺯ ﺍﺳﺖ.ﮐﻪ = ﺧﺒﺮ ﺍﺯﻃﺒﻘﺎﺕ ﺯﻳ&#= 65198;ﻳﻦ ﺁﻥ ﻧﻤﻴﺪﻫﺪ. ﻟ= ﺬﺍ ﺗﻨﻬﺎ ﺍﻳﻨﮕﻮ&#= 65255;ﻪ ﻣﻄﺎﻟﻌﺎﺕ ﻣﻔ&#= 65268;ﺪ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﮐﻨﻮﻧﻰ ﺍﻓﺮﺍ&#= 65193; ﻏﻴﺮ ﺳﺎﻟﻚ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺁﻧﻬﻢ ﺍﮔﺮ ﺑﺎ = ﺷﺮﺍﻳﻂ ﺩﺭﻭﻧﻰ ﻭﻓﮑﺮ&#= 65263; ﻧﺎﻇﺮﺍﻥ ﻣﻄﺎ&#= 65169;ﻘﺖ ﻳﺎ ﺷﺒﺎﻫﺖ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ. ﻣﻄﺎﻟﻌ&= #65258; ﺧﺎﺭﺟﻰ ﺑﺮﺍﻯ &= #65251;ﺘﺨﺼﺺ ﺭﻭﺍﻧﮑﺎﻭ،ﻭ = 5207;ﺎﻳﺪ ﺗﺎ ﺣﺪﻭﺩﻯ ﻣﻔ&= #65268;ﺪ ﺷﻨﺎﺧﺖ ﺑﺎﻃﻦ &= #65197;ﻭﺍﻥ ﺩﻳﮕﺮﻯ ﺑﺎﺷﺪ&#= 1548;ﻭﻟﻰ ﺳﻮﺩﻯ ﺑﺮﺍﻯ ﺷ&= #65256;ﺎﺧﺖ ﺭﻭﺍﻥ ﺧﻮﺩ ﻣﺎ = ﻧﺪﺍﺭﺩ،ﺍﮔﺮ ﻧﺎﻇﺮ ﺍﺯ ﺍﻣﻮ&= #65197; ﺧﺎﺭﺟﻰ ﺑﻮﺩﻩ &= #65169;ﺎﺷﻴﻢ .<o:p></o:p> = 5165;ﻳﻨﮑﻪ ﻫﻴﻮﻡ ﺭﺍ ﻣثا= 604;ی ﺍﺯ ﻧﻈﺮﻳّﺎﺕ &#= 65251;ﺮﮐﺰﻯ ﺩﺭ ﺷﻨﺎﺧﺖ ﺭﻭ&= #65165;ﻥ ﻣﻴﮕﻮﻳﻢ، ﭼﻪ &#= 65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﮐﺴﻰ ﻭ ﻳﺎ ﺫﻫﻨ= ﻴّﺎﺕ ﺍﻭ،ﺩﻭ ﮔﻮﻧﻪ &#= 65165;ﺳﺖ.ﻳﮑﻰ ﻭﻗﺘﻰ ﻣﺮﮐﺰ ﺭ&= #65165; ﻫﻤﺎﻥ ﻧﻔس ﻭﻣ&#= 65256;ﻈﻮﺭﺷﺎﻥ ﺫﻫن ﻤﻴﺒﺎﺷﺪ. که ﻤﺴﺌﻮﻝ ﻋﻤ= 5246; ﺗﻮﺣﻴﺪ،ﻭ ﻳﮕ= 5166;ﻧﻪ ﮐﺮﺩﻥ ﻣﺠﻤﻮع= 607; هاﻯ ﺍﺯ ﺧﺎﻃﺮ= 5165;ﺕ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻣ&= #65176;ﺮﺍﮐﻢ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺁ&= #64404;ﺎﻩ ﺍﺳﺖ.ﻭ ﺍﻧﺴﺎﻥ = ﻧﻤﻴﺘﻮﺍﻧﺪ ﺩﺭ ﺗﻔﮑّﺮ ﺧﺎ&#= 65219;ﺮﺍﺕ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ&#= 1548;ﻭﻣﺤﻔﻮﻅ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺧﻮﺩ ﺭﺍ ﺑﮑﺎﺭ = ﺑﮕﻴﺮﺩ.ﺗﺎ </spa= n>ﺗﻮﺣﻴﺪ ﻭ ﺍA= 203;ﺘﻨﺘﺎﺝ ﺍﺑﺪﺍﻋﻰ ﺩﺭﺳ&#= 65176;ﻰ ﺑﮕﻴﺮﺩ. ﺍﻟﺒﺘ&= #65258; ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﺩﺭ ﻋﻤﻞ ﺗﻮﺣﻴﺪ ﻓ&= #64401;ﺮﻯ ﺧﻮﺩ،ﺍﺯ ﺍﻟﻬ= 5166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﻣﺎیه = 75;ﺻلی ﺮﺍﻣﻴﮕﻴﺮﻧﺪ.&#= 65261; ﺫﻫﻦ ﺧﻮﺩﺭﺍ ﺑ&= #65268;ﺸﺘﺮ ﺑﺮﺍﻯ ﺗﻨﺰﻳل &#= 65252;ﻨﻄﻘﻰ ﺩﺭﻳﺎﻓته های اﻟﻬﻰ ﺑﮑﺎﺭ ﻣ&#= 65268;ﮕﻴﺮﻧﺪ.ﮐﻪ ﺑﺪﻳﮕﺮﺍﻥ ﻣﻨ&#= 65176;ﻘﻞ ﮐﻨﻨﺪ.ﻭﻟﻰ ﺳﺎ&= #65247;ﮑﺎﻥ ﺗﻮﺣﻴﺪ ﻋﻘﻠﻰ &= #65255;ﺪﺍﺭﻧﺪ.ﺑﻠﮑ= 5258;ﺗﻮﺣﻴﺪ ﻭﺗﻤﺮﮐﺰ ﺩﺭ ﻗ&= #65194;ﺭﺗﻬﺎﻯ ﺫﻫﻨﻰ ﻭﻋﺼﺒﻰ &= #65191;ﻮﺩ ﻣﻴﮑﻨﺪ.ﻭﺯﻣﺎ&#= 65253; ﺩﺭﺍﺯﻯ ﺍﺯ ﺗﻤ&= #65198;ﮐﺰ ﻭ ﺗﻮﺳّﻠﺎﺖ ﻋ&#= 65170;ﺎﺩﻯ ﺩﺭ ﺻﻮﺭﺕ ﭘﻴﺮ = ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﻭ ﻳ= 5166; ﺗﻤﺮﮐﺰ ﺩﺭ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩی ﻠﺎﺯم = 575;ﺳﺖ. ﮐﻪ ﺑﺘﻮﺣﻴﺪ ﻭ = ﻳﮕﺎنه ﺮﺳﻴﺪ. ﮐﻪ ﺁﻧﮕ= ﺎﻩ (ﻳﮕﻴﻦ و یکین ) &#= 65267;ﮕﺎﻧﻪ ﻭﻳﻘﻴﻦ ﺩﺭ ﺗﻮ&= #65187;ﻴﺪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﻭ ﺩﺍﺩﻫﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺩﺭﻭﻥ ﺧﻮﺩ = ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﻫﺮﮔﺰ ﺗﺮﺩﻳﺪ &= #65255;ﻤﻰ ﮐﻨﻨﺪ.ﺣتی اﮔA= 198; ﻧﺘﻮﺍﻧﺪ ﺑﺮﺍ&#= 65263; ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﺩ&= #65247;ﻴﻞ ﺑﮕﻮﻳﻨﺪ،ﺍﮔA= 198;ﺑﺎ ﺗﻨﺰﻳﻞ ﭼﻨﺪ ﻣ&= #65198;ﺣله اﻯ ﺳﺨﺖ.ﮐﻪ ﺁﻧ&= #64405;ﺎﻩ ﺷﻨﻮﻧﺪﻩ ﺗﻨﺰ&#= 65267;ﻞ،ﻗﺪﺭﺕ ﺗﻌﺎﻟﻰ ﺑﺄﺻﻞ&#= 65165;ﻟﻬﺎﻡ ﻭلیّ اﻟﻬﻰ ﺭʋ= 65; ﻧﺪﺍﺭﺩ. ﺍﻣﺎ ﺗﻮﺣﻴﺪ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ،ﺟﺰ = 5255;ﺸﺨﻮﺍﺭ ﺃﺑﺎﻃﻴﻞ ﺧﻮﺩ &= #65261;ﺩﻳﮕﺮﺍﻥ،ﭼʌ= 62;ﻥﺁﺧﻮﻧﺪﻫﺎﻯ ﻓﺎﺳﺪ ﻗﺸﺮﻯ،= 5261; ﻳﺎ ﻓﻠﺎﺳﻔﻪ ﻣ&= #65166;ﺩﻩ ﮔﺮﺍﻯ ﻣﺨﺎﻟﻒ &= #65165;ﻣﻮﺭ ﻣﺘﺎﻓﻴﺰﻳﻚ </spa= n>ﻧﺪﺍﺭﻧﺪ.ﻭʌ= 47;ﺬﺍ ﮐﺎﺭﻣﺎ ﺳﺎﺯﻯ &= #65169;ﻴﺸﺘﺮﻯ ﺑﺮﺍﻯ ﻣﻘﺎﻡ ﻧ&= #65262;ﻋﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻴﮑﻨﻨﺪ. ﭼﻮﻥ = ﺩﻭﭼﺎﺭ ﺳﻘﻮﻁ ﺑﻴﺸﺘﺮ &= #65251;ﻴﮕﺮﺩﻧﺪ.ﮐﻪ ﺍﺯ ﭼﺎله ﺑﭽﺎ= 5257; ﻣﻰﺍﻓﺘﻨﺪ.ﺣﺘ&#= 65264;ﺍﮔﺮ ﺗﻮﺣﻴﺪ ﺑﺎﺻﻄ&#= 65248;ﺎﺡ ﻋﻠﻤﻰ ﺑﺸﻮﺩ،= 5261;ﻟﻰ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨ&#= 65268;ﻢ،ﮐﻪ ﺗﻮﺣﻴﺪ ﻳﻚ ﺗﮑ&= #65256;ﻴﺴﻴﻦ ﻭﺗﮑﻨﻮﮐﺮﺍﺕ= 548;ﺩﺭ ﻣﺤﺪﻭﺩﻩ ﻫﻤﺎ&#= 65253; ﻭﺳﻴﻠﻪ ﻣﻮﺭﺩ &= #65175;ﺠﺮبه او ﻣﻴﺒﺎﺷﺪ. ﮐ&#= 65258; ﺍثرﻯ ﺩﺭ= ; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ ﺍﺧﻠﺎﻕ = ﻣﺤﻘﻖ ﺗﮑﻨﻴﮑﻰ ﻧﺪﺍ&#= 65197;ﺩ.ﮔﺮﭼﻪ ﺍﮔﺮﺑثرﻭﺕ ﻭ = 5207;ﻬﺮﺕ ﻭﻣﻌﺮﻓﺖ ﺑﻬﺘ&#= 65198;ﻯ ﺭﺳﻴﺪﻧﺪ،ﻧﺪA= 165;ﻧﺴته ﺒﺮﺍﻯ ﺳﺘﻤﮑﺎ&#= 65197;ﻯ ﻭ ﺍﺳﺘثماﺭ ﺩA= 267;ﮕﺮﺍﻥ ﺧﻮﺍﻫﺪ ﮐﻮﺷﻴ&#= 65194;.ﮐﻪ ﺧﻮﺩ ﺑﺎﺯ ﺑﺎﻋ&= #1579; ﻗﻬﻘﺮﺍﻯ ﻣﻘﺎ&#= 65249; ﻧﻮﻋﻰ ﻭ ﺍﻟﻬﻰ = ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺧﻮیش ﻣ= 5268;ﺸﻮﺩ ﺯﻳﺮﺍ ﺗﻮﺍﻧﺎ&#= 65263; ﺳﺘﻤﮑﺎﺭﻯ ﺑﻴ&#= 65208;ﺘﺮﻯ،ﺑﺎ ثرﻭﺕ ﻣﻮﻗﻌﻴ= 17;ﺖ ﻭ ﺷﻬﺮﺕ ﭘﻴﺪﺍ = ﻣﻴﮑﻨﻨﺪ </spa= n>.<o:p></o:p></sp= an> = 5193;ﺭ ﺭﻭﺵ ﺩﻭﻡ ﺍﻳﻨ&= #64401;ﻪ ﻣﺮﮐﺰ ﺍﻧﺴﺎﻥ&#= 1548;ﻗﺴﻤﺖ ﻣﻌﻴﻨﻰ ﺍﺯ ﻣﺤ&= #65176;ﻮﻳﺎﺕ ﺗﺠﺮﺑﻪ ﺧﻮﺩ ﺷ&= #65192;ﺺ ﺑﺎﺷﺪ، ﺍﻳﻦ ﺭ&#= 65261;ﺵ ﺑﺮﺍﻯ ﺗﻤﺮﮐﺰ &= #65169;ﺤث ﺩﺭ ﻫﻤﻪ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﺩﺭ&= #65203;ﺖ ﺍﺳﺖ.ﻭﻟﻰ ﺑﺤﻖ = ﻧﻤﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﻣﺮﮐﺰ ﺍﻟ&= #65260;ﻰ ﺭﻭﺍﻥ ﻭﺭﻭﺡ ﻭ&= #65165;ﺻﻠﺎﻥ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻣ&= #65268;ﮕﻴﺮﺩ.ﮔﺮﭼﻪ ﻣﻨﮑﺮﻫﺴﺘﻨﺪ= 548;ﻭﻟﻰ ﺣﺪّ ﺃﻗﻞ ﺑﺎﻳ&#= 65194; ﺁﻧﺮﺍ ﻓﺮض ﻮﻃ&#= 65198;ﺡ ﻣﻴﮑﺮﺩﻧﺪ.که = 5252;ﺮﮐﺰ ﻳک ﺮﻭﺡ ﺍﻟﻬﻰ &= #65169;ﺎﺷﺪ. ﻭﻧﻪ ﺍﺯ ﻧﻔس ﺍ&= #65251;ّﺎﺭﻩ ﻭﺭﻭﺍﻥ ﺁﻟﻮﺩ&#= 65257; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﮐﻪ ﻫﺮﮐس ﺩﺍﺭﺩ.ﻭ&#= 64380;ﻨﻴﻦ ﻓﺮﺿﻰ ﮐﻤﻚ ﺳﺎ&= #65247;ﮑﺎﻥ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺧ&= #65262;ﺩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺩ&= #65197; ﺣﻘﻴﻘﺖ ﻧﻤﻴﺘ&#= 65262;ﺍﻥ ﺧﻂ ﻓﺎﺻﻠﻰ ﺑﻴ&= #65254; ﺁﻥ ﻗﺴﻤﺖ ﺍﺯ ﺗ= ﺠﺮﺑﻪ ﺷﺨﺺ،ﻭﺍﻳﻦ ﻧ= 5224;ﺮﻳﻪ ﮐﻪ ﺁﻧﺮﺍ ﻣﺮﮐ&= #65200; ﻣﻴﺨﻮﺍﻧﺪ،ﺑA= 166; ﺟﻮﺍﻧﺐ ﺟﻨﺒﻰ &= #65165;ﻳﻦ ﻣﺮﮐﺰ ﮐﺸﻴﺪ.ﻟ&= #65196;ﺍ ﺍﻳﻦ ﻃﺮﺯ ﻓﮑﺮ = ﺩﺭﻣﺮﮐﺰ </spa= n>ﺩﻭﻡ،ﻧﻤﻴﺘ= ;ﻮﺍﻧﺪ ﺍﺯﺗﺼﻮﺭﺍﺕ ﺑ&#= 65198;ﺍﻯ ﺻﺪﻭﺭ ﺍﺣﮑﺎﻡ &= #65227;ﻘﻠﻰ ﻭ ﺍﻧﺠﺎﻡ ﺍﺳﺘ&= #65194;ﻟﺎﻝ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﺩ&= #65197; ﺍﻳﻦ ﺗﻔﺴﻴﺮ،= 5165;ﺑﺪﺍﻉ ﺟﺪﻳﺪﻯ ﻳﺎﻓﺖ &= #1606;می ﺸﻮﺩ. ﺩﺭﺭﻭﺵ ﺍ= ﻭﻝ،ﮐﻪ ﻧﻔس ﻭﺭﻭﺍﻥ ﺭ&#= 65165; ﻣﺮﮐﺰ ﻗﺮﺍﺭ ﺩ&= #65165;ﺩﻩ ﺑﻮﺩ،ﮐﻪ ﺍﻳﻦ &#= 65255;ﻔسﻫﻢ ﺭﻭﺡ ﺍﻟﻬﻰ ﺍﻭ&= #65247;ﻴﺎ ﻧﻤﻴﺪﺍﻧﺪ.ﺩﻭ&#= 64404;ﻮﻧﻪ ﺍﻳﻦ ﻧﻔس ﻭﺭﻭ&#= 65165;ﻥ ﻣﺮﮐﺰ ﺍﺳﺖ.ﻳﮑ&= #65264; ﺍﻳﻨﮑﻪ ﻧﻔس ﻣ&#= 65262;ﺟﻮﺩﻯ ﺑﺴﻴﻂ ﻭﻣﺴﺘﻘ&#= 65246; </spa= n>ﻭ ﺟﺪﺍ ﺍﺯ ﺟ= 5204;ﻢ ﺑﺎﺷﺪ،ﮐﻪ ﺩﺭ &#= 65227;ﺮﻓﺎﻥ ﺍﻭﻟﻴﺎ ﺻﺎﺩﻕ &= #65165;ﺳت ﻮﺍﻣﺮﻯ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﻧﻪ ﺷﺨصی .ﻣﺎ&#= 65255;ﻨﺪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65255;ﻔس ﺍﻣّﺎﺭﻩ.ﻭﺩﻳ= 4405;ﺮ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﻧ&= #65236;س ﻣﺒﺪﺃ ﻭﺣﺪﺕ ﻭ&= #65175;ﻮﺣﻴﺪ ﺑﺎﺷﺪ،ﮐﻪ ﺩﺭ &#= 65203;ﺎﻟﮑﺎﻥ ﻣﻄﺮﺡ ﺍﺳﺖ.ﺩﺭ = ﺍﻳﻦ ﺣﺎﻟﺖ ﮐﻪ ﻧﻔس &= #65251;ﺒﺪﺃ ﺗﻮﺣﻴﺪ ﻭﻳﮕﺎ&#= 1606;ه ﺴﺎﺯﻯ ﻓﮑﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺷﺎﻣﻞ ﺗﻮﺟّﻪ &#= 65207;ﺨﺺ ﻧﻴﺰ ﻫﺴﺖ.ﺯﻳﺮ&= #65165; ﻣﺤﺎﻝ ﺍﺳﺖ ﮐﻪ<= /span> </spa= n>ﻣﻮﺿﻮﻋﻰ ﺑʋ= 98;ﺍﻯ ﺗﻮﺣﻴﺪ ﺑﺎﺷﺪ&#= 1548;ﻭ ﺍﻧﺘﺒﺎﻩ ﻭﺗﻨ&#= 65170;ّﻪ ﺩﺳﺖ ﻧﺪﻫﺪ. ﺍﻳ= ﻦ ﺩﻭﮔﺎﻧﮕﻰ ﺩﺭ &= #65175;ﻮﺟّﻪ ﻳﮑﻰ ﺑﺴﻤﺖ ﭘﺎ&= #65163;ﻴﻦ ﺍﺳﺖ،ﮐﻪ ﺫﻫﻦ &#= 65175;ﻮﺟّﻪ ﺑﺪﻧﻴﺎ ﻭﻣﺎﺩ&#= 65267;ّﺎﺕ ﻭ ﺍﻧﮕﻴﺰﻩ ﻫﺎ&= #65263; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65193;ﺍﺭﺩ. ﮐﻪ ﺑﺎﺯ ﺍﻳﻦ ﺗ= ﻮﺟّﻪ ﻭﺩﺭﻳﺎﻓﺘﻦ،A= 169;ﻴﺶ ﺍﺯ ﻃﺎﻗﺖ ﻣﻘﺎ&= #65249; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﻗﺪﺭﺕ ﺍﺩﺭﺍﻙ&#= 1548;ﺑﺮﺍﻯ ﮐﺸف ﺠﺪﻳﺪ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺑﺎ ﻣﻌﺮﻓﺖ ﺟﺪ&= #65267;ﺪ ﺗﺎﺯه اﻯ ﺑﺪﻫ= 5194;.ﺯﻳﺮﺍ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﻭ&= #65165;ﻥ ﻭﺫﻫﻦ ﻭﺟﺴﻢ،= 5169;ﺨﺼﻮﺹ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﺤﺪﻭﺩ ﺍﺳﺖ.ﺩ&= #65267;ﮕﺮﻳﺎﻧﺘﺒﺎA= 257; ﻭﺗﻮﺟّﻪ ﻭ ﺍﺩ&#= 65197;ﺍﻙ ﺟﺪﻳﺪ ﺑﺴﻤﺖ ﺑ&= #65166;ﻟﺎ،ﺩﺭ ﻭﺳﺎﺋﻂ ﻭﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﺷﺎﻫﺪﺍﻥ ﻫﺮ ﻣﻘﺎﻡ ﺷﻬﻮ&= #65193;ﻯ،ﻇﺮﻓﻴّﺖ ﺑﻴﺸﺘﺮ ﻭﻟﻰ ﺑ&= #65166;ﺯ ﻣﺤﺪﻭﺩ ﺩﺍﺭﺩ &= #65261;ﮐﺎﻣﻠﺎﻥ ﭘس ﺍﺯ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨ&#= 65248;ﻖ،ﺍﺯ ﻣﻌﺮﻓﺖ ﺷﺨﺼﻰ &= #65193;ﻡ </spa= n>ﻣﻴﺰﻧﺪ ﮐﻪ A= 153;ﻧﻬﺎ ﺭﺍ ﺍﻟﻬﺎﻣﺎﺕ &= #65165;ﻟﻬﻰ ﻣﻴﺪﺍﻧﺪ. ﮐﻪﻭ&= #65223;ﻴفه اﺵ ﺗﻨﺰﻳﻞ ﺑﺠ&#= 65200;ﺋﻴّﺎﺕ،ﺑﺮﺍ= ;ﻯ ﻓﻬﻢ ﺩﻳﮕﺮﺍﻥ &= #65193;ﺭ ﻣﻨﻄﻖ ﻭ ﺍﻟﻔﺎ&= #65221; ﻭﺗﻔﮑﻴﻚ ﻣﻔﺎ&#= 65259;ﻴﻢ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ &= #65165;ﻳﻦ ﺗﻨﺰﻳﻞ ﺍﻭﻟﻴ&#= 65166;،ﻣﻨﻮﻁ ﺑﻤﻌﻨﻰ ﻋﻠﻤﻰ &= #65261; ﻣﺎﺩﻯ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻣﺎﻧﻨﺪ ﺯﺑﺎﻥ ﺧﻮﺏ ﺩﺍ&= #65255;ﺴﺘﻦ،ﻭ ﺍﺻﻮﻝ ﻋﻘﻠﻰ ﻋ&= #65262;ﺍﻡ ﺭﺍ ﺩﺍﻧﺴﺘﻦ، &#= 65261;ﻣﻄﺎﻟﻌﺎﺕ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔ&= #65264; ﻋﻮﺍﻡ ﺭﺍ ﺩﺍﺷ&= #65176;ﻦ، ﮐﻪ ﺑﺰﺑﺎﻥ ﻭ ﻓ= ﻬﻢ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﺁ&= #65255;ﻬﺎ،ﺗﻨﺰﻳﻞ ﺻﻮﺭﺕ ﮔﻴﺮﺩ.ﺑ&= #65204;ﻴﺎﺭﻳﺎﺯ ﺍﻭﻟﻴﺎ ﻳﺎﻓﺮ&#= 65211;ﺖ ﺗﻨﺰﻳﻞ ﺭﺍ ﻧﺪ&= #65165;ﺭﻧﺪ،ﻳﺎﺷﺮʋ= 65;ﻳﻂ ﻣﺤﻴﻄﻰ ﺍﺟﺎﺯ&#= 65257; ﺻﺤﺒت ﻮﺗﻨﺰﻳ= 604; او ﻧﻤﻴﺪﻫﺪ. ﻭ&#= 65187;ﺘﻰ ﺑﺴﻴﺎﺭ ﺍﺯ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺍﻭﻟﻴﻪ ﺍﻣﮑﺎ&#= 65253; ﺗﻨﺰﻳﻞ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ،ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎ ﻫﺮ ﺭﻭ&= #65199; ﺁﻧﻘﺪﺭ ﻓﺮﺷﺘ&#= 65258; ﻧﺎﺯﻝ ﻣﻴﺸﻮﺩ&#= 1548;ﮐﻪ ﻣﻨﻈﻮﺭ ﺍﻳﺪﻩ &= #65259;ﺎ </spa= n>ﻭ ﺍﻟﻬﺎﻣﺎʋ= 73; ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭﻟﻰ ﺗﻨﻬ= ﺎ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ &= #65153;ﻥ ﻗﺎﺑﻞ ثبت ﺩﺭ = 5239;ﺮﻃﺎس ﻭﮐﺎﻏﺬ ﺍﺳﺖ.ﻭ = ﺑﻘﻴﻪ ﺑﺂﺳﻤﺎﻥ ﺑﺎﺯ&#= 65251;ﻴﮕﺮﺩﻧﺪ،ﮐ᥽= 8; ﺭﻭﺯﺩﻳﮕﺮ ﺑﺎ&#= 65199;ﮔﺮﺩﺩ.ﻭ ﺑﻘﻮﻝ ﺑﺎﺑﺎ ﻃ&= #65166;ﻫﺮ ﻋﺮﻳﺎﻥ،ﺍﻳﻨA= 260;ﺎ (ﻭﻗﺖ)ﻫﺴﺘﻨﺪ ﮐ= ﻪ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65239;ﺮﺍﺭ ﺑﮕﻴﺮﻧﺪ. ﺩﺭ ﻭ= ﻗﺖ ﺩﻳﮕﺮﻯ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﻧﺪ،ﻭﻟʌ= 64; ﺑﺎﺯ ﻭﻗﺖ ﺟﺪﻳ&= #65194; ﻫﻤﺎﻥ ﻭﻗﺖ ﺩﻳ&= #65198;ﻭﺯ ﻧﻴﺴﺖ.ﮐﻪ ﭘﺨﺘ&= #65258; ﺗﺮ ﺍﺳﺖ. ﺯﻳﺮﺍ= ﻭﻟﻰّ ﺍﻟﻬﻰ ﺗﺠﺮﺑﻪ &= #65235;ﺮﻫﻨﮕﻰ ﺑﻴﺸﺘﺮﻯ ﻳﺎﻓ&#= 65176;ﻪ،ﻭﺗﻨﺰﻳﻞ ﺁﻥ ﺍﻟﻬﺎﻡ ﺭﺍ&= #1548;ﻏﻴﺮ ﺍﺯ ﺗﻨﺰﻳﻞ ﺩﻳ&= #65198;ﻭﺯ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺍ&#= 65211;ﻮﻟﺎ ﺍﮔﺮ ﭼﻨﺪ ﺑﺎﺭ = ﺗﻨﺰﻳﻞ ﺍﻟﻬﺎﻡ ﺩﺳﺖ ﺑ&= #65194;ﻫﺪ،ﻫﺮ ﺑﺎﺭ ﺑﻴﻚ ﺟﻨﺒ&= #65258; ﺍﻟﻬﺎﻡ ﻣﻴﺮﺳ&#= 65194;.ﮔﻮﺋﻰ ﺍﻟﻬﺎﻡ ﻓﺮﻣﻮ&#= 65247;ﻬﺎﺋﻰ ﻫﺴﺘﻨﺪ،ﮐﻪ ﻫ= 5198; ﺑﺎﺭ ﺑﻴﻚ ﻧﺤﻮ = ﻭﺩﺭﺳﺖ،ﻗﺎﺑA= 246; ﺗﻔﮑﻴﻚ ﻭ ﺗﻨﺰ&= #65267;ﻞ ﻣﻴﺒﺎﺷﻨﺪ. ﻗﺎ&= #65169;ﻞ ﺗﻮﺟّﻪﺍﻳﻨﮑA= 258; ﻭﺿﻊ ﺩﺭﺳﺖ ﺗﻦ&= #1548;ﺑﺮﺍﻯ ﺟﻠﺐ ﺗﻮﺟّﻪ،A= 193;ﺭ ﻋﻤﻞ ﺍﻧﺠﺎﻡ ﺍ&= #65255;ﺘﺒﺎﻩ ﻭﺗﻤﺮﮐﺰ،ﺑﺴA= 268;ﺎﺭ ﻣﻬﻢ ﺍﺳﺖ. ﮔﺮﭼ= ﻪ ﺧﻮﺩ ﺳﺒﺐ ﺗﻮﺟ&= #1617;ﻪ ﻭ ﻧﺘﻴﺠﻪ ﮔﻴﺮ&= #65263; ﺑﺪﻧﺒﺎﻝ ﻧﺪﺍ&#= 65197;ﺩ.ﻟﺬﺍ ﺳﺎﻟﻚ ﺑﺎ ﭼﻨﺎ&= #65253; ﻭﺿﻌﻴّﺖ ﺟﺴﻤ= 5166;ﻧﻰ ﺩﺭ ﻧﺸﺴﺘﻦ ﻭ ﺍ= ﻳﺴﺘﺎﺩﻥ ﺑﺨﻮﺩﻣﻴﮕﻴﺮ= 5193;،ﻭﻫﻤﻴﺸﻪ ﺑﺪﺍﻥ ﺣﺎﻝ ﺍﻧ&= #65184;ﺎﻡ ﻣﻴﺪﻫﺪ،ﮐﻪ ﺑ= 5198;ﺍﻯ ﻣثاﻝ ﺩﺭ ﻧﻤﺎ= 5199;ﻫﺎ،ﻭﻳﺎ ﺩﺭ ﻳﻮﮔﺎ ﮔﺮﻓ&= #65176;ﻦ،ﺗﻮﺟّﻪ ﻭ ﺩﺳﺘﻮﺭ ﭘﻴﺮ = ﻣﻴﺮﺳﺪ. ﻭﻟﻰ ﺩﺭ ﻫﺮ ﺣﺎ= ﻝ،ﺗﮑﺮﺍﺭ ﻫﻤﺎﻥ ﻭﺿﻊ ﺟﺴ&= #65252;ﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ،= 5261; ﺣﺘﻰ ﻏﻴﺮﺳﺎﻟ&#= 65242; ﻣﻬﻢ ﺍﺳﺖ. ﻧﻮﻳ= ﺴﻨﺪﻩ ﻭ ﺷﺎﻋﺮ ﻭ ﺳﺨﻨ= ﺮﺍﻥ، ﺗﺎ ﭼﻨﺎﻥ ﻧﺸﺘ&= #65254; ﻭﻳﺎ ﺣﺎﻟﺘﻰ ﺭ&= #65165; ﺑﺨﻮﺩ ﻧﮕﻴﺮﺩ&#= 1548;ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗﻤﺮﮐ&#= 65200; ﺑﻨﻤﺎﻳﺪ ﻳﺎ ﺍ&= #65169;ﺪﺍﻋﺎﺕ ﺟﺪﻳﺪﻯ ﺑﻴﺎﺑ&#= 65194;.ﮐﻪ ﺍﻟﺒﺘﻪ ﺩﺭ ﺑﺎ&= #65197;ﻩ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﻧﻔس ﺁﻟﻮﺩﻩ، = 5259;ﺮ ﺑﺎﺭ ﺑﻴﻚ</s= pan> &#= 65255;ﺤﻮ ﻧﻈﺮ ﻣﻴﺪﻫﺪ.ﮔ&= #65262;ﺋﻰ ﺁﺵ ﺷﻠّﻪ ﻗﻠﻤ&#= 64401;ﺎﺭ ﺍﺳﺖ.ﻫﺮ ﺑﺎﺭ ﻧ= ﻈﺎﻣﻰ ﺩﺍﺭﺩ.ﻭﻟﻰ ﻧﻈ&= #65166;ﻡ ﺍﺳﺎﺳﻰ ﻭ ﺍﺻﻠ&= #65264; ﻧﺪﺍﺭﺩ.ﻣﻴﺘﻮ&#= 65165;ﻥ ﮔﻔﺖ ﮐﻪ ﺗﻮﺟّ&#= 65258; ﺗﺄثیرﻯ ﺍﺯ ﻭA= 215;ﻊ ﺟﺴﻢ ﺩﺍﺭﺩ.ﮐﻪ = ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﻭﺣﺘ&#= 65264; ﺩﺭ ﺧﻮﺍﺏ،ﻧﻔ= 587; ﺧﻮﺩﺭﺍ ﺍﻳﻔﺎ &= #65251;ﻴﮑﻨﺪ.ﺗﻮﺟّA= 258; ﺑﻌﻨﻮﺍﻥ ﻳﻚ ﻓ&= #65228;ﻞ ﻭ ﻋﻤﻞ ﻭ ﺷﻐﻞ،&= #65259;ﻤﻴﺸﻪ ﻳﮑﻰ ﺍﺳﺖ.ﻭ ﺗﻐ= ﻴﻴﺮﺍﺕ ﺩﺭ ﻣﻮﺿﻮﻉ ﻣﻮ&= #65197;ﺩ ﺗﻮﺟّﻪ ﺍﺳﺖ. ﺍ&= #64404;ﺮ ﺑﺮﺭﺳﻰ ﻭ ﺗﻔﮑ&= #1617;ﺮ ﻋﺎﻟﻢ ﺗﮑﻨﻴﻚ&#= 1548;ﻳﺎ ﻓﻴﻠﺴﻮﻑ ﺻﺎﺣ&#= 65168; ﻧﻈﺮﻳﻪ ﺑﺎﺷﺪ.&= #65261;ﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺗﻔﺎﻭﺕ ﻣﻮﺿﻮ&#= 65225; ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65153;ﻧﻬﺎ،ﻭﺩﺭ ﻣﺮﺍتب ﺸﻬﻮﺩA= 263; ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65191;ﻮﺩ ﻓﺮﻕ ﻣﻴﮑﻨﺪ. ﻭ= ﻟﻰ ﺑﺎﺯ ﺣﺘﻰ ﺗﻤﺮ&= #64400;ﺰ ﺩﺭ ﺷﻬﻮﺩ ﺍﻭﻝ = ﺣﺴﻴﻨﻰ،ﺻﻮﺭA= 173; ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ، ﺍﺭ= 5175;ﺒﺎﻁ ﺑﺎ ﻣﺮﺍﺗﺐ ﺑﺎ&= #65247;ﺎﺗﺮ ﺑﺮﻗﺮﺍﺭﻣﻴﮑ= 5256;ﺪ. ﺯﻳﺮﺍ ﭘﻴﺮ &#= 65211;ﺎﺣﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﻟﺎﺗﺮ ﻫﺴﺖ.<= o:p></o:p> ﺍﻟﺒﺘﻪ ﺗ= ﻮﺟّﻪ ﺩﺭ ﺧﻮﺍﺏ ﻣﺘﻔ&= #64401;ّﺮ،ﻳﻚ ﺗﻨﺎﻗﺾ ﺍﺳﺖ.ﮐ&= #65258; ﺧﻮﺍﺏ ﺍﺳﺘﺮﺍ&#= 65187;ﺖ ﻣﻐﺰ ﻭﺗﻦ، ﻭﻧ&#= 65194;ﺍﺷﺘﻦ ﻫﺮﮔﻮﻧﻪ ﺍﻣﮑ&#= 65166;ﻥ ﺗﻮﺟّﻪ ﺍﺳﺖ.ﻭ&#= 65247;ﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65235;ﺮﺻﺖ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﻋ&= #65198;ﺿﻪ ﺧﻮﺩ ﺩﺭﺭؤﻳﺎ= 5263; ﺷﺨص ﭙﻴﺪﺍ ﻣﻴ&#= 64401;ﻨﻨﺪ.ﮐﻪ ﺑﻴﺎﺩ ﺷﺨﺺ ﺩﺭ&= #65169;ﻴﺪﺍﺭﻯ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65261;ﻟﻰ ﺳﺮﺍﺳﺮ ﺗﻮﺟّ= 5258; ﺑﭙﺎﺋﻴﻦ ﻭﻣﺎ&#= 65193;ﻳّﺎﺕ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﻧ= ﻪ ﺗﻮﺟّﻪ ﺑﻤﺮﺍ= 5175;ﺐ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 65264; ﻭ ﺣﻘﺎﻳﻖ ﻧﻴﺎ&= #65251;ﺪﻩ ﺑﺠﻬﺎﻥ.ﺯﻳﺮﺍ &= #65165;ﻳﻦ ﮐﺎﺭ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻭ ﺳﺎﻟﮑﺎﻥ ﺩﺭ = ﻣﺮﺍﺣﻞ ﻧﻬﺎﺋﻰ ﺁﻧﻬﺎ &= #65165;ﺳﺖ.ﻭ ﺍﻟّﺎ ﺍﻟﻬﺎﻣ= 5166;ﺕ ﺍﻟﻬﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﺩﺭ ﺧﻮﺍب اﺳﺖ. &= #65199;ﻳﺮﺍ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5215;ﻌﻴﻒ ﻭﻣُﺮﺩﻩ ﺍﺳﺖ . = ﮔﺮﭼﻪ ﺭﮔﻪ ﻫﺎﺋﻰ ﺩﺭ = ﮐﺎﺭ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ &= #65165;ﻳﺠﺎﺩ ﻣﻴﮑﻨﺪ،ﮐﻪ ﺑ= 5268;ﻦ ﺍﻭﻟﻴﺎ ﺗﻔﺎﻭ&#= 65173; ﻓﻬﻢ ﻭﺑﺮﺩﺍﺷ&#= 65174; ﻭﺗﻨﺰﻳﻞ ﺍﺯ ﺍ&= #65247;ﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﻧﺪ.ﻭﻟﻰ ﻫﻤﺎﻥ ﻓﮑﺮ ﻭﺗ&= #65156;ﻣّﻞ ﻭﺩﻗّﺖ ﺍﻧﺴﺎ= 5253; ﮐﺎﻣﻞ ﺩﺭ ﺍﻣﻮ&= #65197; ﻣﺎﺩﻯ ﺑﺮﺩﺍﺷ&#= 65174;،ﺣﻘﺎﻳﻖ ﺑﻴﺸﺘﺮﻯ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ ﻭﺣﺘﻰ ﺗﻔﮑّﺮ &#= 65193;ﺭﺍﻣﻮﺭﻣﺘﺎʌ= 35;ﻴﺰﻳﻚ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ، ﻫﻤﺎﻥ &#= 65235;ﮑﺮﻯ ﮐﻪ ﺑﻨﻈﺮﺷﺎﻥ &= #65251;ﻴﺮﺳﺪ،ﮐﻪ ﻫﻤﺎﻥ ﻭﺣﻰ ﻭ ﺍ= ﻟﻬﺎﻡ ﻟﺪﻧّﻰ ﻣﻴﺒﺎ= 5207;ﺪ. ﮔﺮﭼﻪ ﺑﺎﺯ ﺑﻴ&= #65254; ﺍﻭﻟﻴﺎ ﺑﺪﺭﺟ&#= 65166;ﺗﻰ ﺩﺭ ﺗﻘﺮﺏ ﺑﺤﻘ&= #65268;ﻘﺖ ﻭﮐﻴﻔﻴّت ﺘﻔA= 166;ﻭت ﻤﻴﺒﺎﺷﺪ.ﻳﻌﻨ&#= 65264; ﭼﮕﻮنه ﺒﺪﻥ ﻭ= 5165;ﺣﻮﺍﻝ ﺩﺭﻭن ﻔﮑﺮ ﻣﺘ&#= 65236;ﮑّﺮﺍﻟﻬﻰ ﺑﻮﺩه ﺎﺷﺪ، ﻭ= 5267;ﺎ ﭼﻘﺪﺭ ﺑﺮﺍﻳﺶ &= #65165;ﻫﻤﻴّﺖ ﺣﻴﺎﺗﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ، ﮐﻪ ﻧﻴ&#= 65198;ﻭﻯ ﺧﻮﺍﺳﺘﻦ ﺍﻭ ﻧ&= #65268;ﺰﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻣﺎ ﺩﺭ ﺑﻴﺎﻥ ﺍﺣﻮ&= #65165;ﻝ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﺮ&= #65187;ﻠﻪ ﺗﻮﺟّﻪ ﻭﺗﻤﺮ= 4400;ﺰ،ﻭﺷﺎﻳﺴﻨﺘ= ;ﮕﻰ ﻭﺗﻮﺍﻧﻬﺎ ﻭ ﺩ&= #65197;ﻳﺎﻓﺘﻬﺎ ﻭﺗﻨﺰﻳﻞ ﻭ ﺗﻔ&= #65204;ﻴﺮ ﻭ ﺗﻔﮑﻴﻚ ﺁﻧﻬ&= #65166;،ﺑﺎﻳﺪ ﺑﻴﻦ ﻣﺘﻔﮑّﺮ &#= 65165;ﻟﻬﻰ ﺑﺎﺭﻭﺍﻥ ﭘﺎﻙ&#= 1548; ﺑﺎ ﻣﺘﻔﮑّﺮﻏ= 5268;ﺮﺍﻟﻬﻰ ﺑﺎ ﺗﻔﮑّﺮ ﺑﺎ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﺁﻟﻮ= 5193;ﻩ ﻓﺮﻕ ﮔﺬﺍﺭﺩ.ﭼ&= #65258; ﻓﻴﻠﺴﻮﻑ ﺑﺎﺷ&#= 65194; ﻳﺎ ﺍﻧﺴﺎﻥ ﻋﺎ&= #65193;ﻯ.ﮐﻪ ﺍﻳﻦ ﻫﺮ ﺩﻭنش= 582;وﺍﺭﻯ ﺍﺯ ﻋﻠﻔﺰﺍﺭﻫ&#= 65166; ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺩ= ﺭﻣﺎﻫﻴّﺖ ﻋﻠﻒ ﺗﻔﺎﻭﺕ ﻫ&= #65204;ﺖ.ﻳﮑﻰ ﻧﺸﺨﻮﺍﺭ ﻋﻠﻒ &= #65251;ﻌﻄّﺮ ﻭ ﺩﻳﮕﺮﻯ</s= pan> &#= 65227;ﻠﻒ ﺗﻠﺦ ﻭ ﺯﻫﺮﺁﮔ&= #65268;ﻦ. <o:p></o:p> = 5261;ﻟﻰ ﺑﺤثهاﻯ ﺍﭘﻴʌ= 04;ﺘﻤﻮﻟﻮﮊﻳﻚ ﻭﻋﻠﻢ ﺍﻟﻤﻌﺮ&#= 65235;ﻪ،ﺗﻘﺮﻳﺒﺎ ﺩﺭ ﻫﺮ ﺩﻭ ﻃﺒﻘ= ﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺭ&#= 65261;ﺣﺎﻧﻰ ﻭ ﺷﻴﻄﺎﻧﻰ ﻭ ﺷ= ﻄﺤﺎﺗﻰ، ﺷﺒﻴﻪ ﺑﻬﻢ ﺑﺮ&= #65165;ﻯ ﻣﻄﺎﻟﻌﻪ ﻓﻠﺴ&#= 65236;ﻰ ﻣﺎ ﻫﺴﺘﻨﺪ.ﮐﻪ = ﺑﺎﻳﺪ ﻣﺪﺍﻡ ﺩﺭ ﺩﻭ ﻗ= ﺴﻤﺖ ﺍﻟﻬﻰ ﻭﻏﻴﺮ ﺍ&= #65247;ﻬﻰ،ﺗﻄﺒﻴﻖ ﻗﻮﺍﻋﺪ ﻭﺍﺻﻮ&#= 65245; ﻧﻤﻮﺩ.ﮐﻪ ﻧﺘﺎ&= #65267;ﺞ ﮐﺎﻣﻠﺎ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺩﺍﺭﻧﺪ.ﻓﻠﺎﺳ&#= 65236;ﻪ ﻣﺎﺩﻯ ﺗﻤﺎﻡ ﻭ&= #65239;ﺎﻳﻊ ﺭﻭﺍﻥ ﻭ ﺳﺎﻳﮑ&= #65262;ﻟﻮﮊﻳﻚ ﺭﺍ،ﺑﻤﻘﻮﻟﻪ = 5261;ﺍﺣﺪﻯ ﺑﻨﺎﻡ ﻓﻌﻞ ﻓﮑ&= #65198; ﻣﻴﻨﻤﺎﻳﺪ.ﻭﭼ&#= 65262;ﻥ ﺍﻓﻌﺎﻝ ﻫﻤﻴﺸ&#= 65258; ﻣﺘﻐﻴّﺮ ﻫﺴﺘ= 5256;ﺪ،ﭘس ﻧﺘﺎﻳﺞ ﺭﻭﺍﻧ&#= 65264; ﻧﻴﺰ ﻓﺮﻕ ﺩﺍﺭ&= #65255;ﺪ.ﻭﻟﻰ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﻟ&= #65166;ﻳﺖ،ﺩﺭ ﺗﺄﻣّﻠﺎﺕ ﺍﻟ= 5260;ﻰ ﺧﻮﺩ ﺑﺪﻭﻥ ﻣﻮ&= #65215;ﻮﻉ،ﺷﺮﻭﻉ ﺑﺘﻤﺮﮐﺰ ﺩﺭ ﻭ&= #65203;ﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ،ﺑﻤʋ= 98;ﺍﺗﺐ ﺍﻟﻬﻰ ﻧﻤﻰ ﮔﻮ&= #65267;ﻨﺪ، </spa= n>ﺩﺭﺑﺎﺭﻩ ﭼʌ= 58; ﻣﻮﺿﻮﻋﻰ ﺑﺮﺍﻯ ﻣﻦ ﺍﻟﻬ&= #65166;ﻡ ﺑﺪﻫﺪ.ﮔﺮﭼﻪ ﺩ&= #65197; ﺩﻝ ﻭ ﺩﻋﺎ، ﭘﻮ&= #65199;ﺵ ﺧﻮﺍﺳته هاﺋ᥾= 4; ﺩﺍﺭﺩ.ﻭﻟﻰ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ،ﺑﺮﺣﺴﺐ ﻣﺼﻠﺤﺖ ﺑﻴﻨﻰ &= #65165;ﻟﻬﻰ،ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺁﻧﻬﻢ ﺩﺭ ﺑﺎﺭﻩ ﻭﻇﺎ&= #65267;ف کاﻣل اﻟﻬﻰ ﻭʋ= 69;ﺮﺍﻯ ﺍﺣﻮﺍﻝ ﻣﻮﺭﺩ &= #65255;ﻴﺎﺯ ﺳﺎﻟﮑﺎن اﻳﻦ = 5165;ﻭﻟﻴﺎ ﺍﻟﻬﺎﻡ ﻣﻴﺮﺳ&#= 65194;.ﻭ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65261;ﺣﮑﻮﻣﺖ ﺩﺍﺭﻯ ﻭ ﺣﺰﺏ ﺑ= ﺎﺯﻯ ﻭﻣﺬﻫﺐ ﺗﺮﺍﺵ &= #65255;ﻴﺴﺖ. ﻣﮕﺮ ﻓﻄﺮﺗﺎ ﺍ&= #65199;ﺁﻧﻬﺎ ﺑﺎﺷﺪ،ﮐﻪ ﺍﻟ= 5260;ﺎﻣﺎﺕ ﻫﺸﺪﺍﺭی ﻤﻴﺪ= 5259;ﻨﺪ،ﻳﺎ ﺩﺳﺘﻮﺭ ﺩﻭﺭﻯ &= #65261; ﺍﺣﺘﻴﺎﻁ ﻣﻴﺪ&#= 65259;ﻨﺪ. ﺩﺭﺑﺎﺭﻩ ﺗﻮﺟ&#= 1617;ﻪ ﻓﮑﺮﻯ،ﮐﻪ ﻣﺘ= 5236;ﺎﻭﺕ ﺩﺭ ﺩﻗّﺖ ﻭﺑﺮ&#= 65193;ﺍﺷﺖ ﻫﺴﺖ، ﻭ ﮔﺎﻫﻰ &= #65169;ﺎﺯﻯ ﺫﻫﻦ ﺍﺳﺖ،ﻭﺣ= 5268;ﺮﺕ ﻧﻔس ﺑﺎﻃﻞ،ﮐA= 258; ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺮﺩ ﻭﺧﻮﺩ ﻣﻴﺪﻭﺯ&#= 65193;.ﻭ ﻫﺮﭼﻪ ﻧﻔس ﺍﻣ&#= 1617;ﺎﺭﻩ ﺍﻭ ﻣﻴﺨﻮﺍﻫﺪ&#= 1548; ﺁﻧﺮﺍ ﻣﻄﺮﺡ ﻣ&= #65268;ﮑﻨﺪ.ﮔﻮﺋﻰ ﺩﺭ ﺧﻴﺎﻝ ﺧﻮﺩ&= #1548;ﺗﺨﺘﻪ ﻧﺮﺩﺑﺎﺯﻯ ﻣﻴ&#= 64401;ﻨﺪ.ﻭﻣﺪﺍﻡ ﻃﺎس هاﻯ ﻣﻮﺭA= 193; ﻧﻴﺎﺯ ﺧﻮﺩ ﺭﺍ = ﻣﻴﺂﻭﺭﺩ.ﻭﻫﻴ&#= 64379; ﻃﺎس ﻣﻀﺮ ﻧﺪﺍ&#= 65197;ﺩ.<o:p></o:p> = 5203;ﺎﺧﺘﻤﺎﻥ ﺭﻭﺡ ﻭ ﺭﻭﺍﻥ ﺍ= ﻧﺴﺎﻥ، ﻫﻴﭻ ﻟﺤظه ای A= 169;ﺪﻭﻥ ﺗﻮﺟّﻪ ﻧﻴﺴﺖ.&#= 65187;ﺘﻰ ﺩﺭ ﺧﻮﺍﺏ ﮔﻬﮕ&= #65166;ﻩ ﺗﻮﺟّﻪ ﺩﺭ ﺭؤ= 5267;ﺎﻫﺎ ﺩﺍﺭﺩ.ﭘس ﺍﻧﺘ&#= 65170;ﺎﻩ ﻭﺗﻮﺟّﻪ ﺑﭽﻴ= 5200;ﻯ ﻫﻤﻴﺸﻪ ﻫﺴﺖ.ﺗ&= #65166; ﺁﻥ ﭼﻴﺰ ﭼﻪ ﺍﺭ= ﺯﺵ ﺗﻤﺮﮐﺰ ﻭﺗﻮﺳ&#= 1617;ﻞ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺯﻳﺮﺍ ﺭﻭﺍﻥ ﻳﺎ ﻫﻤﺎ&= #65253; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﮐﻪ ﺍﺻﻠﻰ ﺍﻟﻬﻰ ﺩ&= #65165;ﺭﺩ،ﻭ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨ= ﻮﻥﺑﺎﻋث ﻭﺟﻮﺩ ﺟﺴﻤﺎﻧ&#= 65264; ﻭﻧﻮﻋﻰ ﻳﻚ ﻣﻮ&= #1580;وﺩ ﺍﺳﺖ،ﻫﻴﭻ ﮔﺎ= 5257; ﺧﻮﺍﺏ ﻧﺪﺍﺭﺩ&#= 1548;ﻭﻫﻴﭻ ﮔﺎﻩ ﻣﺮﮒ ﻫﻢ ﻧ= ﺪﺍﺭﺩ.ﻭ ﻫﺮﮔﺰ ﺩﺭﻫﺴﺘ&#= 65264; ﺑﻌﺒث ﻭﺑﺎﻃﻞ &#= 65227;ﻤﺮ ﻧﻤﻰ ﮔﺬﺍﺭﻧﺪ.&= #65165;ﻣﺎ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﻴﺪﺍﺭﻯ ﻭﻫﺸ&#= 65268;ﺎﺭﻯ ﺭﻭﺍﻥ ﻭ ﺭﻭﺡ ﺍ= ﻟﻬﻰ ﺷﺪﻩ ﺧﻮﺩﺭﺍ،= 5193;ﺭﺳﻤﺖ ﻭﺳﻴله اﻟﻬﻰ A= 191;ﻮﻳﺶ ﻭﺑﺎ ﮐﻠﺎﻡ ﻭﺩ&= #65203;ﺘﻮﺭ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺧ&#= 65262;ﺩ ﻣﺤﺪﻭﺩ ﻣﻴﮑﻨ&#= 65194;.ﻭﺣﺘﻰ ﺍﮔﺮ ﺍﻟﻬﺎﻣﻰ &= #65255;ﮕﻴﺮﺩ،ﻭ ﻓﮑﺮ ﺟﺪﻳﺪی ﺒ&#= 65198;ﺍﻳﺶ ﻧﺮﺳﺪ،ﺑﮑﺎﺭ = 5175;ﻤﺮﮐﺰ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣ&= #65268;ﺪﻫﺪ.ﺍﻳﻨﮑﻪ ﺑﺮﺧﻰ ﺗﻮﺟّﻪ &#= 65197;ﺍ ﺑﺪﻭ ﮔﻮﻧﻪ ﺗﻮ&= #65183;ّﻪ ﺍﺭﺍﺩﻯ ﻭ ﻏﻴﺮ = ﺍﺭﺍﺩﻯ ﺗﻘﺴﻴﻢ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﺍﻟﺒﺘﻪ ﺩﺭ ﺻﻨ&= #65228;ﺘﮕﺮﻯ ﻭ ﺗﻮﺟّﻪ ﺗﮑﻨ&#= 65268;ﮑﻰ، ﺗﻮﺟّﻪ ﻣﺸﺨﺺ &#= 65261;ﻣﺤﺪﻭﺩ ﺍﺭﺍﺩﻯ ﺑﭽﻨﺪ &= #65207;ﮑﻞ ﻓﻨّﻰ ﺻﺎﺩﻕ ﺍ&#= 65203;ﺖ. ﻭﻟﻰ ﺩﺭﺍﻣﻮﺭ&#= 65251;ﺎﺩﻯ ﺩﻳﮕﺮ ﻭﺭﺍﻳﺞ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﻫﻤﺎﻥ = 5183;ﻮﻟﺎﻥ ﻓﮑﺮ ﺩﺭ ﻣﺮﺗﻊ = ﻭ ﻋﻠﻔﺰﺍﺭ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺑﺮﺍﻯ ﻧﺸﺨﻮﺍ&#= 65197; ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﻣﻴﮑﻨﺪ.ﻭﺩﺭ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﻄﻮﺭﺍ&#= 65197;ﺍﺩﻯ ﭼﻨﺎﻥ ﻣﺪﺍﻡ ﺩ&= #65197; ﺗﻤﺮﮐﺰ ﻭﺳﺎﺋ&#= 65218; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ،ﮐﻪ ﺗثبیت ﺍﺣﻮﺍ᥼= 5; ﻭﻣﻠﮑﻪ ﺷﺪﻥ ﻭﺳﺎﻳﺒﺮ&#= 65255;ﻴﺘﻴﻚ ﮔﺮﺩﻳﺪﻥ ﻗﺮﺍ&#= 65175;ﺮ ﻣﻴﮕﻴﺮﻧﺪ.ﮐﻪ &= #65175;ﻘﺮﻳﺒﺎ ﻫﻴﭻ ﮔﺎﻩ ﺧﺎﺭ&= #65181; ﺍﺯ ﻣﺤﺪﻭﺩ ﻋﺮ&= #65235;ﺎﻧﻰ ﺧﻮﺩ ﻧﻤﻰ ﺷﻮﻧ&= #65194;.ﻭﺩﺭ ﺧﻮﺍﺏ ﻧﻴﺰ ﻫﻤ&= #65166;ﻥ ﺣﺎﻝ ﺭﺍ ﺩᥴ= 5;ﺭﻧﺪ. ﻭ ﻟﺬﺍ ﺑﺎ ﺑﺤﺮ= ﺍﻧﻬﺎﻯ ﺯﻧﺪﮔﻰ ﻭﺣﺘﻰ &= #65169;ﺤﺮﺍﻥ ﻣﺮﮒ ﻗﺮﻳﺐ ﺍﻟ&= #65262;ﻗﻮﻉ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﭘﺮﻳﺸﺎﻧﻰ ﻧﺪ&#= 65165;ﺭﻧﺪ.ﻭ ﺑﺎ ﺣﺼﻮﻝ ﻣﺮﮒ = ﺑﮕﻔﺘﻪ ﺁﺧﻮﻧﺪﻫﺎ، ﺩ= 5197; ﻗﺒﺮ ﻫﻢ ﻣﻴﺪﺍ&= #65255;ﻨﺪ ﺟﻮﺍﺏ ﻧﮑﻴﺮ ﻭ&= #65251;ﻨﮑﺮ ﭼﻴﺴﺖ.ﻭﻟﻰ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥﭼﻴﺰ= 5263; ﻧﺪﺍﺭﻧﺪ، ﮐﻪ &#= 64344;س ﺍﺯ ﻣﺮﮒ ﻭﺣﺘﻰ = ﺩﺭ ﺣﻴﺎﺕ ﺧﻮﺩ، ﺳ&#= 65198;ﻣﺎیه اﻯ ﺩﺭﺩﺳﺖ ﺁﻧ&#= 65260;ﺎ ﺑﺎﺷﺪ.ﻭ ﺳﺎﻟﻚ = ﺩﺭ ﺩﻭﺭﻩ ﺳﻠ= ;ﻮﻙ ﺍﺳﺖ،ﮐﻪ ﺟﻮﺍ= 5167; ﻓﺮﺷﺘﮕﺎﻥ ﻧﮑ&#= 65268;ﺮ ﻭﻣﻨﮑﺮ ﺭﺍ ﻣﻴ&= #65194;ﻫﺪ. ﻳﻌﻨﻰ منکر ﺁʌ= 55;ﭽﻪ ﺯﺷﺖ ﻭﮔﻨﺎﻩ و شایسته فرار = 5165;ﺳﺖ،ﻭ ﺁﻧﭽﻪ ﮐﻪ ﻣﻮﺭ&= #65193; ﺍﻧﮑﺎﺭ ﻭﺗﮑﺬ&#= 65267;ﺐ ﻣﺎ ﻗﺮﺍﺭ ﮔﺮﻓ&= #65176;ﻪ ﺍﺳﺖ، ﺑﺨﺼﻮﺹ &#= 65193;ﺭ ﺑﺎﺭﻩ ﺩﺳﺘﻮﺭ&#= 65165;ﺕ ﭘﻴﺮ ﻭﺍﻋﻤﺎﻝ &= #65165;ﻭ ﻭﭼﻮﻥ ﺍﺣﻮﺍﻝ &= #65165;ﻟﻬﻰ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺷﻮﺩ،ﺩﺭ ﻫﺮ ﺣ&#= 65166;ﻝ ﻭﺣﺘﻰ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ،ﻫﻤﺎﻥ ﺍﺣﻮﺍﻝ ﺭﺍ ﺩﺍ&= #65197;ﺩ ﻭ ﺑﻘﻮﻝ ﺍﻓﻠﺎ&= #65219;ﻮﻥ، ﺩﺭ ﺗﻮﻟﺪ</s= pan> &#= 65169;ﻌﺪﻯ ﻫﻤﻪ ﺁﻧﻬﺎ ﺭﺍ = ﺑﻴﺎﺩ ﻣﻴﺂﻭﺭﺩ.ﭼﻮﻥ &= #65169;ﺨﻮﺍﻫﻨﺪ ﺑﻮﻯ ﺩﺭس ﺑﺪﻫ&#= 65256;ﺪ.ﺯﻳﺮﺍ ﺳﺎﺑﻘﻪ ﺁﻧﻬﺎ &= #65197;ﺍ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ،ﺑﻬﺮ ﺷﮑ= 5248;ﻰ ﮐﻪ ﻓﺮﺽ ﮐﻨﻴﻢ = ﺩﺍﺭﻧﺪ.ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺗ&#= 65212;ﺪﻳﻖ ﻳﺎ ﺗﺼﻮﺭ ﺁﻥ ﺭ= ﺍ ﺑﮑﻨﻨﺪ.ﺍﻣﺎ ﻃ&= #65170;ﻘﻪ ﺑﻨﺪﻯ ﺗﻮﺟّﻪ &#= 65169;ﺎﺭﺍﺩﻯ ﻭﻣﻘﺼﻮﺩ،ﻭ ﻏ= 5268;ﺮ ﺍﺭﺍﺩﻯ ﻭﺍﺗّ= 5236;ﺎﻗﻰ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ.&= #64380;ﻮﻥ ﺍﺭﺍﺩﻩ ﺑﺮ ﺗﻮ&= #65183;ّﻪ ﻣﻘﺪﻡ ﺍﺳﺖ.ﻭ ᥺= 7;ﮑس ﺁﻥ ﻧﻴﺰ ﺻﻮﺭﺕ = ﻣﻴﮕﻴﺮﺩ ﮐﻪ ﺗﻮﺟّﻪ ﺩﺳ&#= 65174; ﻣﻴﺪﻫﺪ،ﻭﺍﺭA= 165;ﺩﻩ ﺑﻌﺪﺍ ﻣﻄﺮﺡ ﻣ&= #65268;ﮕﺮﺩﺩ. ﺍﺻﻮﻟﺎ ﻫﻴﭻ ﻟ&= #65188;ظه اﻯ ﺑﺪﻭﻥ ﺗﻮﺟ&#= 1617;ﻪ ﺩﺭ ﺍﻧﺴﺎﻥﻧﻴ&#= 65204;ﺖ.ﺣﺘﻰ ﻭﻗﺘﻰ ﮐﻮﺩﻙ ﻳ&= #65166; ﺩﻳﻮﺍﻧﻪ ﻭ ﺍﻧ&= #65204;ﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ،ﺑ= 5166;ﻣﻮﺭ ﺣﻘﻴﻘﻰ ﺩﻗّﺖ &#= 65251;ﻴﮑﻨﺪ. ﺩﺭ ﺍﻣﺮﻳﮑﺎ ﻣ&= #1579;لی ﺷﻨﻴﺪﻡ ﮐﻪ ﻣﻴ&= #64405;ﻮﻳﺪ،ﻭﻗﺘﻰ ﮐﺴﻰ ﺑﺪﻧﺒﺎﻝ &= #65203;ﮑّﻪ ﺩﻩ ﺳﻨﺘﻰ ﻣﻴﮕ&= #65198;ﺩﺩ، ﺑﺴﻴﺎﺭ ﺳکه های ﺒﻴﺸﺘﺮﻯ A= 193;ﺭﺑﺮﺍﺑﺮ ﺍﻭ ﺑﻘﺮﺍﺭ ﻣﻴ&= #64405;ﻴﺮﻧﺪ،ﻭﻟﻰ ﺷﺨﺺ ﺗﻮﺟّﻪ ﻧ&#= 65194;ﺍﺭﺩ.ﻭ ﻓﻘﻂ ﺩﻩ ﺳﻨﺘﻰ = ﺭﺍ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺒ&#= 65268;ﻨﻨﺪ.ﻭ ﺍﻳﻦ ﻧﻔس ﺍﺭﺍ&#= 65193;ﻩ،ﺑﺪﺭﺟﺎﺕ ﺣﻘﻴﺮ ﻣﻴﺮﺳﺪ&#= 1548; ﮐﻪ ﻫﻤﻪ ﺩﺍﺭﻧ&= #65194; .<o:p></o:p> = 5187;ﺘﻰ ﻣﻴﮕﻮﻳﻢ،ﮐﻪ = 5165;ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺧﺎﺹ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺴﺖ،= 4400;ﻪ ﺩﺭ ﺗﻤﺮﮐﺰ ﻭﺗ&= #65262;ﺟّﻪ ﺑﺒﺎﻟﺎ ﻫﺴﺘﻨ&#= 65194;.ﺗﻤﺎﻡ ﺍﻧﺴﺎﻧﻬﺎ ﻭ ﺣ&= #65176;ﻰ ﺣﻴﻮﺍﻧﺎﺕ ﺍﻟ&#= 65260;ﺎﻣﺎﺕ </spa= n>ﺍﻟﻬﻰ ﺭﺍ ﻣA= 256;ﺎﺳﺐ ﻧﻴﺎﺯ ﻭ ﻓﻬﻢ ﻭ= ﺩﺭﻳﺎﻓﺖ ﺧﻮﺩ ﺩﺍﺭﻧﺪ ﮐ&= #65258; ﺍﺳﺎﻣﻰ ﻏﺮﻳﺰ&#= 65257; ﻭ ﻓﻄﺮﺕ ﻭ ﻏﻴﺮ= ﻩ ﺑﺮ ﺁﻥ ﻣﻴﮕﺬﺍ&= #65197;ﻧﺪ. ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺧ&= #65194;ﺍﻭﻧﺪ ﺑﺰﻧﺒﻮﺭ ﻋﺴﻞ &= #65261;ﺣﻰ ﻣﻴﺪﻫﺪ، ﮐﻪ ﭼ&#= 64405;ﻮﻧﻪ ﺧﺎﻧﻪ ﺧﻮﺩﺭﺍ &= #65169;ﺴﺎﺯﺩ.ﻭﺍﻧﺴ= 5166;ﻧﻬﺎ ﻧﻴﺰ ﻣﺮﺍﺗل ا= 5247;ﻬﻰ ﻣﺮﺑﻮﻁ، ﺑﺂﻧ= 5260;ﺎﻭ ﺑﺮﺍﻳﺸﺎﻥ ﻓﮑ&#= 65198; ﻣﻴﮑﻨﻨﺪ،ﻳﺎ = 5235;ﮑﺮﻯ ﺭﺍ ﺩﺭ ﺫﻫﻦ ﺁﻧ= ﻬﺎ،ﻭﺣﺘﻰ ﮐلامی ﺮﺍ ﺑﺮʋ= 99;ﺑﺎﻥ </spa= n>ﺁﻧﻬﺎﻣﻴﮕ᥷= 6;ﺍﺭﻧﺪ.ﺧﺪﺍﻭﻧ= ﺪ ﺣﻘﺎﻳق ﺮﺍ ﺍﺯ &= #65155;ﺯﻝ ﺗﺎﺃﺑﺪ ﺑﺮﺍﻯ &= #65259;ﻤﻪ ﺩﺍﺭﺩ.ﮔﻴﺮﻧﺪ&#= 65257; ﻫﺎﻯ ﺍﻓﺮﺍﺩ ﻣ&= #65176;ﻔﺎﻭﺕ ﺩﺭ ﻇﺮﻓﻴّﺖ ﮔ&#= 65268;ﺮﻧﺪﮔﻰ ﺍﺳﺖ.ﺯﻳﺮﺍﺩﺭ&#= 65183;ﺎﺕ ﺗﻮﺟّﻪ ﻓﺮﻕ ﻣ&#= 65268;ﮑﻨﺪ.ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﺎﻣﻮﺭ ﺣﻘ&= #65268;ﺮﻯ ﻣﺪﺍﻡ ﻓﮑﺮ ﻭﺗ&= #65262;ﺟّﻪ ﺩﺍﺭﻧﺪ،ﺣﺘﻰ = 5165;ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﺁ= ﻥ ﺳﻤﺖ ﺑﺮﺩﺍﺷت &#= 65252;ﻴﮑﻨﻨﺪ.ﮔﻮﺋA= 264; ﻓﺎﻝ ﻣﻴﮕﻴﺮﻧ&#= 65194;،ﻭﺧﺪﺍﻭﻧﺪ ﺑﺂﻧﻬﺎ ﺍﻟﻬﺎ&#= 65249; ﺑﺪﻫﺪ ﺳﺮﻧﻮﺷ&#= 65174; ﺍﻓﺮﺍﺩ ﻣﺤﺪﻭ&#= 65193; ﮐﻨﻨﺪﻩ ﺍﻳﻦ ﺍ&= #65187;ﻮﺍﻝ ﺩﺭ ﺗﻮﺟّﻪ ﻭﺗ&#= 65252;ﺮﮐﺰ ﻣﻴﺒﺎﺷﺪ. ﺍﻭﻟ&= #65268;ﻦﺍﺧﺘﻴﺎﺭ ﺑﻰ ﺍﺧﺘﻴﺎﺭﻯ&#= 1548;ﻭﻏﻴﺮﺳﺎﻟﮑᥴ= 6;ﻥ ﺍﺧﺘﻴﺎﺭﺷﺎﻥ &#= 65251;ﻄﻠﻮﺏ ﻋﻘﺪﻩ ﻫﺎﻯ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﻟ= ﺬﺍ ﻫﺮﮐس ﺍﻣﺮﻭﺯ &#= 65203;ﺮﻧﻮﺷﺖ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻳ&= #65166; ﺑﺪﺗﺮ ﺑﻌﺪﻯ ﺧ&= #65262;ﺩﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65194;.<o:p></o:p> = 5259;ﻤﺎن گونه که ﺳﺮﻧﻮ= ;ﺷت ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ&#= 64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّه ﻨﻮﻉ ﺑﺸﺮﻯ ﻓﻌ&= #65248;ﻰ ﺁﻧﻬﺎ ﻧﺘﻴﺠﻪ &= #65175;ﮑﺎﻣﻠﺎﺕ ﺁﻧﻬﺎ،ﺩﺭ ﺗﻮ= 5247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺑﻮﺩﻩ &= #65165;ﺳﺖ.ﻭﺧﺪﺍﻭﻧ= 5194; ﺳﺘﻢ ﻧﻤﻰ ﮐﻨﺪ&= #1548;ﮐﻪ ﮐﺴﻰ ﺭﺍ ﻧﺎﺑﻴ&= #65256;ﺎ ﻳﺎ ﮐﻢ ﻋﻘﻞ ﺁﻓ= ﺮﻳﺪﻩ.ﺯﻳﺮﺍ دﺭﮔﺬﺷﺘﻪ ﺷﺮ= 5165;ﻳﻂ ﻟﺎﺯﻡ ﺭﺍ ﺑﺮﺍ&= #65263; ﻭﺿﻊ ﺑﻬﺘﺮ ﺍﻣ&= #65198;ﻭﺯ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻫ&= #65250; ﻧﮑﺮﺩه اﻧﺪ.ﻭ= 5251;ﺎ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ = ﺳﺮﻧﻮﺷﺘﻰ ﺩﺍﺭﻳﻢ،ﮐﻪ ﺑ= 5166;ﻳﺪ ﺍﺟﺮﺍ ﮔﺮﺩﺩ. ﻣ= ﮕﺮ ﺳﺎﻟﮑﺎﻥ</sp= an> &#= 65165;ﻟﻬﻰ ﺩﺭ ﭘﻴﻤﺎﻥ ﺑﺎ = ﻭﻟﺎﻳﺖ،ﻭ ﻋﺎﻣﻞ ﻭ ﺻﺎﺩﻕ = ﻭ ﻋﺎﺷﻖ ﻭﻟﻰّ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ.ﺁﻧﮕﺎﻩ ﮐ&= #65252;ﺒﻮﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺭﺍ ﺗﺄﻣ&= #65268;ﻦ،ﻭ ﺍﺿﺎﻓﺎﺗﻰ ﺑﺮ&#= 65165;ﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺧ&= #65262;ﺩ ﻓﺮﺍﻫﻢ ﻣﻰ ﮐﻨ&= #65256;ﺪ.ﻳﻌﻨﻰ ﺗﺨﻠﻴﻪ ﮔﺬﺷﺘ&#= 65258; ﻭﺗﺤﻠﻴﻪ ﺑﺼﻔ&#= 65166;ﺕ ﺍﻟﻬﻰ،ﻭ ﺭﺳﻴ= 5194;ﻥ ﺑﺘﺠﻠیه هاﻯ ʌ= 59;ﻔﺘﮕﺎﻧﻪ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ= 5169;ﺸﺮﻯ. ﻟﺬﺍ ﺍﮔﺮﺑﺮﺍ&#= 65263; ﮐﺴﻰ ﺩﺭﺁﻳﻨﺪ&#= 1607; ﻫﺎ ﺳﺮﻧﻮﺷﺘﻰ &= #65251;ﻘﺮﺭﺷﻮﺩ، ﺩﺭ ﻣﻮﺭﺩ ﺧﻮﺩ = ﺍﻧﺴﺎﻥ ﺑﺴﺘﻪ ﺑﻬﻤّﺖ &#= 65203;ﻠﻮﻙ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ&= #65247;ﻰ ﺧﺪﺍﻭﻧﺪ ﺭﺍﺑ&#= 65220;ﻪ ﺳﺮﻧﻮﺷﺖ ﮐﺴﻰ &= #65197;ﺍ ﺑﺎ ﺩﻳﮕﺮﺍﻥ، &#= 64380;ﻪﺍﮐﻨﻮﻥ ﻭ ﻳﺎ ﺩﺭ ﺗﻮﻟﺪ= ﺍﺕ ﺁﻳﻨﺪﻩ ﺩﺭ ﻧﻈ&= #65198; ﺩﺍﺭﺩ.ﻣثلا ﻃA= 262;ﺭﻯ ﺳﺮﻧﻮﺷﺖ ﺷﺨﺺ &= #65165;ﺳﺖ،ﮐﻪ ﺍﻭﻟﺎﺩﺵ ﺍﺯ ﻧ&= #65224;ﺮ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺑ&= #65252;ﻘﺎﻣﺎﺗﻰ ﺑﺮﺳﻨﺪ.ﻭﻟﻰ ﺍ&= #65267;ﻦ ﻣﻘﺎﻣﺎﺕ ﺑﺮﺍ&#= 65263; ﭘﺪﺭ ﻧﻴﺴﺖ. ﭘﺪ= ﺭ ﻏﻴﺮﺍﻟﻬﻰ ﻣﺤ&#= 65252;ﺪ ﺳﺮﻧﻮﺷتی ﺒﺮA= 165;ﻯ ﭘﻴﺪﺍﻳﺶ ﻣﺤﻤ&#= 65194; ﻭ ﺗﮑﺎﻣﻞ ﺍﻭ ﺑ= ﻮﺩه است ﻭﻟﻰ ﺧﻮﺩA= 205; ﺍﺯ ﮐﻤﺎﻟﺎﺕ ﻓ&= #65198;ﺯﻧﺪ ﭼﻴﺰﻯ ﺑﻬﺮﻩ ﻧ&= #65194;ﺍﺭﺩ.ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺍﮐﻨﻮﻥ ﭘﺪﺭﻡ &= #65193;ﺭ ﺟﻬﻨّﻢ ﺍﺳﺖ.ﻳ&#= 65228;ﻨﻰ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ&#= 65263; ﺗﻮﻟﺪﺍﺕ ﺧﻮﺩ. = ﺯﻳﺮﺍ ﻣﺎﻧﻨﺪ ﭘﺴﺮﺵ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻧﮑﺮﺩﻩ&#= 1548;ﻭ ﻳﺎ ﺩﺭ ﺳﻄﻮﺡ ﭘ= ﺎﺋﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65262;ﺩﻩ ﺍﺳﺖ.ﮐﻪ ﺍﮐثر &#= 65203;ﺎﻟﮑﺎﻥ ﮐﻢ ﮐﺎﺭ ﭼﻨﻴﻦ = ﻫﺴﺘﻨﺪ.ﻭﻟﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺪﻭ&#= 65253; ﺗﺄﻣﻴﻦ ﺷﺮﻭﻁ &= #65247;ﺎﺯﻡ ﺗﺎ ﺷﺮﻁ ﮐﺎﻓﻰ = ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳﺖ ﺩ&#= 65197; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ&#= 1548; ﺍﺯﺍﺣﻮﺍﻟﻰ ﮐ&#= 65258; ﺑﻘﻮﻝ ﻗﺮﺁﻥ، (&= #65187;ﺘﻰ ﺃﻋﻠﻢ) ﺍﻟﻬﻰ ﺩ= ﺳﺖ ﻧﺪﻫﺪ ﭘﺎﺩﺍﺵ &= #65255;ﻤﻴﺪﻫﺪ،ﻭﺣʋ= 76;ﻰ ﻣﺠﺎﺯﺍﺕ ﺻﻮﺭ&#= 65173; ﻧﻤﻰ ﮔﻴﺮﺩ.ﮔﻮ&= #65163;ﻰ ﺧﺪﺍﻭﻧﺪ ﻧﻤﻴ&#= 65194;ﺍﻧﺪ،ﻭ ﻧﺸﺴﺘﻪ ﮐﻪ ﻫﺮ = ﮔﺎﻩ ﺩﺍﻧﺴﺖ،ﺁﻧﮕA= 166;ﻩ ﺑﺮﺍﻯﺳﺎﻟﻚ ﭘ&#= 65166;ﺩﺍﺵ ﺷﻬﻮﺩﻯ ﻳﺎ ﻣﺠ&= #65166;ﺯﺍﺕ ﻗﻬﻘﺮﺍﺋﻰ ﮐﺎ&#= 65197;ﻣﺎﺋﻰ ﺑﺪﻫﺪ. ﮔﺮﭼﻪ ﺧ= ﺪﺍﻭﻧﺪ ﺑﻤﻮﺟﺐ ﻓﺮﻣﺎ&#= 65253; ﮐﻦ ﻓﻴﮑﻮﻥ،ﻭ &#= 65175;ﮑﺮﺍﺭ ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎ&#= 65259;ﺎ ﻋﻤﻠﺎ ﺁﮔﺎه ا= 5203;ﺖ، که همه موﺟﻮﺩ= ﺍت ﺤﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃ= ﺗﻤﻰ، ﺯﻣﺎﻧﻰ ﺩﺭ ﺗﮑ&= #65166;ﻣﻞ ﺑﺒﺎﻟﺎﺗﺮﻳﻦ &#= 65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺭﺳﻴﺪ،ﮐﻪ ﺑﺎ= 5267;ﺪ ﺑﺮﺳﻨﺪ ﻭﻟﻮ ﺑ&= #65240;ﻴﻤت عذﺍﺏ،ﮐﻪ ﺩﺭʋ= 99;ﻧﺪﮔﻴﻬﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻭﺣ&#= 65268;ﻮﺍﻧﻰ ﺩﺍﺭﻧﺪ.ﻭﺧﺪﺍ&#= 65261;ﻧﺪ ﻓﻬﻢ ﻭﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﻭ ﭘﺎﺩﺍﺷﻬﺎﻯ &= #65169;ﺪﻭﻥ ﺩﺍﻭﻃﻠﺐ ﺑﻮﺩ&#= 65253;،ﻭ ﺗثبیت ﺻﻔﺎﺕ ʄ= 00;ﻤﺎﻟﺎﺕ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65185; ﻫﺮﻣﻮﺟﻮﺩﻯ ﮐ&#= 65204;ﻰ ﺭﺍ ﺑﺒﺎﻟﺎﺗﺮ &= #65165;ﺯ ﺁﻧﭽﻪ ﻫﺴﺖ ﻧﻤ&= #65264; ﺑﺮﺩ.ﮔﺮﭼﻪ ﺍﮔ&= #65198; ﺑﺎﻟﺎ ﻧﺮﻭﻧﺪ &= #65235;ﺮﺍﻭﺍﻥ ﺩﺭﺟﺎﺕ ﻭ ﺩﺭﮐ&= #65166;ﺕ،ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﻧﻮﻉ ﺣﻴ&= #65262;ﺍﻧﻰ،ﻭ ﺣﺘﻰ ﺑﻔﺴﺨﻬﺎ&#= 65263; ﮔﻴﺎﻫﻰ ﻭﮔﻨﺪ&#= 65267;ﺪﮔﻰ،ﻭ ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﭼ&= #65262;ﻥ ﺳﻨﮓ ﺷﺪﻥ ﻧﻴﺰ = ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﺮﻭﻧﺪ.ﭘ&= #1587; ﺩﺭﻳﺎﻓﺖ ﺍﻟﻬ&#= 65166;ﻡ ﺍﻟﻬﻰ ﺩﻟﻴﻞ ﺣ&= #65240;ّﺎﻧﻴّﺖ ﮐﺴﻰ ﻧﻴﺴﺖ ﮐﻪ = ﻫﻤﻪ </spa= n>ﺩﺍﺭﻧﺪ.ﻭﻟʌ= 64; ﺑﻴﺎﻥ ﮐﻨﻨﺪﻩ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﺷﺨﺺ ﻫﺴﺖ . ﻭﺍﮔ= ;ﺮ سالک ﺑﺘﻮﺍﻧ᥷= 4; ﺑﺎ ﻣﺮﺍﻗﺒﻪ ﺧﻮﻳ&#= 65208;ﺘﻦ، ﺩﺭﻙ ﻣﻮﻗﻌﻴّ= 5174; ﺭﻭﺣﻰ ﺧﻮﺩ ﮐﻨ&= #65194;.ﻭ ﺍﻓﺮﺍﺩ ﺣﻘﻴﺮ &= #65193;ﺭﻣﻘﺎﻡ ﺭﻭﺣﻰ،ﺍﮔﺮ ﺍ= 5175;ﻔﺎﻗﺎ ﺑﻴﺎﻧﻰ ﺑﺤﻖ ﮐ&= #65256;ﻨﺪ،ﻋﻤﻠﺎ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ. = ﺯﻳﺮﺍ ﺩﺭ ﻣﺮﺣﻠﻪ ﺑﻌ&= #65194;ﻯ،ﺿﺪ ﺣﻘﺎﻳﻖ ﮔﻔﺘﻪ &= #65191;ﻮﺩ ﻣﻴﮕﻮﻳﻨﺪ ﻭ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺑﺎﻃﻞ ﻣﻴﮑ&= #65256;ﻨﺪ .<o:p></o:p> = 5165;ﻳﻦ </spa= n>ﺣﮑﻤت اﻟﻬﻰ= ; ﺭﺍﺑﺎﻳﺪ ﺗﮑﺮﺍﺭ ﮐﺮﺩ،= 4400;ﻪ ﻧﻔﻊ ﺃﺑﺪﻯ ﻫﺮ&= #64400;س ﺩﺭﺁﻥ ﻫﺴﺖ، ﺗ&#= 65166; ﺗﻮﺟﻪ ﺧﻮﺩﺭﺍ &= #65169;ﺎﻣﻮﺭﻣﺘﻔﺮ= 02;ه ﻨﮑﻨﺪ،ﻭﻣﺤﺪA= 261;ﺩ ﺩﺭ ﺳﻮﮊه اﻟﻬ= 5264; ﻭﺗﻮﺳّﻠﻰ ﻋﺒ= 5166;ﺩﻯ ﻧﻤﺎﻳﺪ.ﻭﺗﻤﺮ&#= 64400;ﺰ ﻧﻤﺎﻳﺪ ﺗﺎ ﺑﺘ&= #65184;ﻠﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮ&= #65203;ﺪ.ﻭﻭﺳﻴله اﻟﻬﻰ ﭘﻴﺮ ﮐﺎ&#= 65251;ﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ.ﺁﻧﮕﺎﻩ ﺩﻭﭼﺎﺭﭘﺮﻳﺸ= 5166;ﻧﻰ ﺩﺭﺯﻧﺪﮔﻰ ﻭ ﺣ&= #65268;ﺮﺕ ﻭ ﻧﻬﻠﻴﺴﻢ ﻭﭼ&= #65198;ﻧﺪ ﮔﻮﺋﻰ ﻧﻤﻰ &#= 64404;ﺮﺩﺩ.ﻭ ﮐﺎﺭﺳﺎﻟﮑﺎن = 5194;ﺭ ﺳﺮﺍﺳﺮ ﺩﻭﺭﻩ &= #65203;ﻠﻮﻙ،ﺗﻨﻬﺎ ﻫﻤﻴﻦ ﺗﻤﺮﮐﺰ &= #65193;ﺭ ﺳﻮﮊﻩ ﺍﻟﻬﻰ ﺧ&= #65262;ﻳﺶ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﻟ&= #1617;ﺎ ﺗﻤﺮﮐﺰ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺭ ﺍﻣﻮﺭ ﺣﻘﻴ&= #65198;، ﻫﺮﭼﻪ ﺁﻧﺮﺍ ﻣ&= #65260;ﻤﺘﺮﻭﻧﻴﮑﻮ ﺑﺪﺍﻧﺪ،ﺑﺎﺯA= 267;ﭽﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﻣﻨ&= #65184;ﺮ ﺑﺤﻘﺎﺭﺗﻬﺎﻯ &#= 65169;ﻴﺸﺘﺮ ﻧﻮﻋﻰ،ﺩﺭ ﻧﺴ= 5190; ﻭﻣﺴﺦ ﭘس اﺯ ﻣ&#= 65198;ﮒ ﻣﻴﺸﻮﺩ. ﺗﺎ ﭼﻘ= ﺪﺭﺍﻧﺤﺮﺍﻑ ﻭﮔﻨﺎﻩ ﻭ ﻓﺴﺎ&= #65193; ﺑﻴﺸﺘﺮ ﺩﺭ ﻧﺎ&= #65191;ﻮﺩ ﺁﮔﺎه ﺪﺍﺷﺘﻪ &#= 65169;ﺎﺷﺪ. ﻭﻟﺬﺕ ﺟﻮﺋﻰ ﻭ = ﺣﺮﺹ ﻭ ﺗﻦ ﭘﺮﻭﺭﻯ ﻭ= ﻣﻔﺎﺳﺪ ﺍﺧﻠﺎﻗﻰ ﺳﺘﻤ&#= 64401;ﺎﺭﺍنه ﺪﺍﺭﺩ.ﮐﻪ ﻧﻪ ﺳ= ﻴﺮﺍبی ﺪﺍﺭﺩ ﻭﻧﻪ ﺣﺪ&= #1617; ﻳﻘﻔﻰ.ﺯﻳﺮﺍ<sp= an dir=3DLTR> ﺑﺎ ﺣﻘﺎﺭ= ت ﺮﻭﺍﻥ ﺍﻧﺴﺎن &#= 65216;ﻌﻴﻔﺘﺮ ﻣﻴﺸﻮﺩ.ﭘس ﺍﻣ&#= 64401;ﺎﻥ ﺑﻴﺪﺍﺭﻯ ﻭﺟﺪ&#= 65165;ﻥ ﻣﻤﮑﻦ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ.<o:p></o:p> = 5203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺍﻧﺘﺨﺎ&#= 65167; ﺩﺭﺳﺖ ﻭ ﻣﻔﻴﺪ = ﺃﺑﺪﻯ،ﻭﻫﺮﭼA= 258; ﻣﺮﺑﻮﻁ ﺑﺂﻳﻨ&#= 65194;ه ﻫﺎﻯ ﺑﻬﺘﺮ &#= 65251;ﻴﺒﺎﺷﺪ.ﻭﺷﺠA= 166;ﻋﺖ ﺍﻋﺘﺮﺍﻑ ﺑﺨﻄ&#= 65166;ی ﺨﻮﺩ، ﭘس ﺍﺯ ﻳ&#= 65166;ﻓﺘﻦ ﺩﺭﺳﺖ ﻫﺮﮐﺎﺭ&#= 65263; ﺩﺍﺭﺩ.ﻭﺗﻨﻬﺎ &= #65165;ﺯ ﺧﺪﺍ ﻭﺣﻘﻴﻘﺖ &= #65261; ﺁﻳﻨﺪﻩ ﺑﺮﺗﺮ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺑﺎﻳﺪ ﺧﺠﺎﻟﺖ ﮐﺸﻴﺪ &= #65267;ﺎ ﺗﺮس ﺩﺍﺷﺖ.ﮐﻪ &= #65259;ﻤﺎﻥ ﺗﻘﻴّﻪ ﻭﺗﻘﻮ= 5165; ﻣﻴﺒﺎﺷﺪ. ﻣﻌﻨ&= #65264; ﺗﻨﮓ ﻭ ﮐﻮﭼﻚ ﻭ= ﺣﻘﻴﺮ،ﺑﺎ ﻣﻌﻨﻰ ﻭﺳﻴﻊ ﭼ&= #65256;ﻴﻦ ﻧﻔﻌﻰ ﺍﻧﺪﻳﺸ&#= 65258; ﮐﺮﺩ.ﻭﻧﻪ ﻧﻔﻊ = ﻓﻮﺭﻯ ﺑﺸﺮﻯ ﻭ ﺷﺨﺼﻰ = ﻭ ﻣﺮﺣله اﻯ.ﺑﻠ@= 401;ﻪ ﻧﻔﻊ ﻏﺎﺋﻰ ﻭ ﺍ= ﻟﻬﻰ ﻭ ﺃﺑﺪﻯ ﺑﺨﺼﻮ&= #65209; ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻮﺟﻮﺩ ﺷﺎﻳﺴﺘﻪ ﺑﺮﺗ&#= 65198; ﺧﻮﺩ ﻓﻌﺎﻟﻴّ= 5174; ﻣﻮﺟﻮﺩ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﻋﻤﻞ ﺑﻨﺤﻮ&= #65263; ﺗﻮﺣﻴﺪ ﻭﺗﻤﺮ&#= 64400;ﺰ ﮐﺮﺩﻥ ﺍﺳﺖ،ک= 07; اﺣﺴﺎﺳﺎﺕ ﻣﺘ= 5228;ﺪﺩ ﻭ ﻣﺘﻔﺎﻭﺕ ﺭﺍ = ﺗﻮﺣﻴﺪ ﮐﻨﺪ. ﭼﻪ ﺩﺭﻓﻠ= ﺎﺳﻔﻪ،ﮐﻪ( ﺗﻮﺣﻴﺪ ﺍﺣﺴﺎ&#= 65203;ﺎت) ﻮﺳﻮﺍﺑﻖ ﺫﻫﻨ&#= 65264; ﺩﺍﺭﻧﺪ،ﻭلی ʌ= 56;ﺘﺎﻳﺞ ﺑﺎﻃﻞ ﻣﻴﮕﻴﺮ&#= 65255;ﺪ.ﻭﭼﻪ ﺩﺭﺳﺎﻟﮑﺎﻥ ﻭ&#= 65165;ﻭﻟﻴﺎی اﻟﻬﻰ،ﮐﻪ (ﺗﻮ= 5187;ﻴﺪ ﺳﻠﻮﮐﻰ) ﺑﺮﺍﻯ = ﺭﺳﻴﺪﻥ ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ &= #65195;ﺍﺕ ﺧﻮﺩ ﺑﺎ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ،ﻣﻮﺭﺩ = 5175;ﻤﺮﮐﺰ.ﮐﻪ ﻫﺮﭼﻪ ﺍﻳﻦ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺎﺷﺪ، ﺑﻬﺘﺮ &#= 65165;ﺳﺖ. ﺯﻳﺮﺍ ﺩﺭ ﺍﻳﻦ = ﺣﺎﻝ ﺍﺳﺖ،که ﻤﺘﻤʋ= 98;ﮐﺰ ﺩﺭ ﺳﻮﮊه ﻫﺎ ﻭ&= #65259;ﺪﻓﻬﺎﻯ ﺍﻟﻬﻰ،ﺍﻳﻦ ﻫ= 5252;ﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺁ&= #65253; ﺳﻮﮊﻩ ﻫﺎ ﺭﺍ ﺍ= ﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ.<o:p></o:p> = 5235;ﻠﺎﺳﻔﻪ ﻭﺣﺪﺕ ﻭﺟﻮﺩ،= 5251;ﻮﺿﻮﻉ ﺭﺍ ﻣﻮﺭﺩ ﺗﻮﺟ&= #1617;ﻪ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻨ&#= 65194;.ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻭﺣﺪﺕ ﻭ&= #65183;ﻮﺩ ﺫﺍﺕ ﻭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺧﻮﺩ ﺩﺭ ﻧﻈﺮ ﺩ= ﺍﺭﻧﺪ،ﻭﺑﺎ ﺁﻥ ﺯﻧﺪﮔﻰ ﻣﻴ&= #64401;ﻨﻨﺪ ﻭﺑﺎﻳﺪ ﺩﺍﻧﺴ&#= 65174;،ﮐﻪ ﺻﻔﺎﺕ ﺩﺭﻭﻥ ﻧ&= #65236;س ﮐﻪ ﻓﺮﺍﻭﺍﻥ ﺍ&= #65203;ﺖ،ﺑﺸﮑﻞ ﮐثرﺕ ﻭﮐﻤﻴّʋ= 74; ﺯﻳﺎﺩﻯ ﮐﻪ ﻣﻰ ﻓﻬﻤﻴﻢ = ﻧﻴﺴﺖ. ﻭ ﻫﻤﻴﺸﻪ ﺑﺼﻮ&= #65197;ﺕ ﻳﻚ ﻭﺍﺣﺪ ﻋﻤﻞ&= #65251;ﻴﮑﻨﻨﺪ،ﺑﺼʌ= 62;ﺭﺕ ﺑﺮﺁﻳﻨﺪ،ﻫﻤA= 258; ﻣﺤﺘﻮﻳﺎﺕ ﺟﺰ&#= 65163;ﻰ ﺭﺍ،ﮐﻪ ﺩﺭ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﻭﻧﻪﺑﺼﻮﺭﺕ ﺗ&#= 65262;ﺩﻫﺎﻯ ﻣﻮﺟﻮﺩ ﺩﺭﺟﺎ&#= 65163;ﻰ ﺩﺭﺗﻦ ﺍﻧﺴﺎن &#= 65170;ﺎ ﺩﺭ ﻇﺮﻑ ﻧﺎ ﺧﻮ= ﺩﺁﮔﺎﻩ ﻳﺎ ﺩﺭ ﻇﺮﻑ ﺫﻫ= ﻦ ﺧﻮﺩ ﺁﮔﺎﻩ. ﻭ ﻣ= ;ﻴﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﭼﻨﻴﻦ = ﻭﺣﺪﺕ ﮐﻤﻴّﺖ ﺯﻳﺎﺩ= 548;ﺑﺼﻮﺭﺕ ﻳﻚ ﮐﻠّﻰ ﻭﻭﺍ&#= 65187;ﺪﻯ ﺫﻭﺏ ﺷﺪﻩ ﻧﻴﺴ&= #65174; ﮐﻪ ﻧﺘﻮﺍﻧﺪ ﺑ&= #65156;ﺻﻞ ﺍﻭﻟﻴﻪ ﺧﻮﺩ ﺑ&= #65166;ﺯ ﮔﺮﺩﺩ.ﻣﺎﻧﻨﺪ &= #65195;ﺍﺕ ﺃﺗﻤﻰ ﺍﮐﺴﻴﮋ&#= 65253; ﻭﻫﻴﺪﺭﻭﮊﻥ،@= 400;ﻪ ﻫﺮﻳﻚ ﺻﻔﺎﺕ ﺧ&= #65166;ﺹﺧﻮﺩﺭﺍ ﻫﻤﻴﺸﻪ ﺣﻔﻆ ﻣ&= #65268;ﮑﻨﻨﺪ.ﻭﭼﻮﻥ ﺑﺼﻮﺭﺕ ﺁﺏ ﺩﺭ&= #65153;ﻳﻨﺪ ﺻﻔﺎﺕ ﺟﺪﻳﺪﻯ &= #65169;ﻨﺎﻡ ﺁﺏ ﭘﻴﺪﺍ ﻣﻴﺸ&= #65262;ﺩ،که ﺮﺑﻄﻰ ﻫﻢ ﺑﺼﻔ&= #65166;ﺕ ﺃﺗﻤﻬﺎﻯ ﻣﺨﺘ&#= 65248;ﻔﺁﺏ ﻧﺪﺍﺭﺩ.ﺯﻳﺮﺍ &= #65165;ﮔﺮﻣﻮﻟﮑﻮل ﺁﺏ ﺭﺍ ﺗﺠﺰﻳﻪ = ﮐﻨﻴﻢ،ﻭ ﺍﻟﮑﺘﺮﻭﻟﻴﺰ &#= 65255;ﻤﺎﺋﻴﻢ، ﺩﻭﺑﺎﺭﻩ ﺃﺗﻢ &= #65259;ﺎﻯ ﺍﮐﺴﻴﮋﻥ ﻭ ﻫﻴ&= #65194;ﺭﻭﮊﻥ ﺁﺯﺍﺩ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ ﻭﺧﺒﺮﻯ ﻫﻢ ﻧﺪ&= #65165;ﺷﺘﻨﺪ،ﮐﻪ ﺁب ﺒﻮﺩه اﻧﺪ</sp= an>.ﻭ ﺻﻔﺎﺕ ﻣﺎﻳﻊ ﺑ&= #65262;ﺩﻥ ﻭﺟﻮﺷﻴﺪﻥ ﻭ ﺑ&= #65192;ﺎﺭﺷﺪﻥ ﻭﻳﺦ ﺷﺪﻥ ﻭﻫﺰ&= #65165;ﺭﺍﻥ ﺧﺪﻣﺘﻰ که ﺁب = 5170;ﺮﺍﻯ ﺣﻴﺎﺕ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﺩﻳﮕﺮ ﺩﺍﺷته = 5192;ﺒﺮ ﻧﺪﺍﺭﻧﺪ. ﻟﺬﺍ = ﻣثاﻝ ﺁﺏ،ﻭ ﻫﻤﭽﻨﻴ= 5254; ﻣﺤﺘﻮﻳﺎﺕ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﻭﺍﺣﺪﻯ &= #65165;ﺳﺖ. ﻣﺎﻧﻨﺪ ﺁﺏ ﺩﺭ&= #64400;ﻴﻔﻴّﺖ ﻭﻫﻤﭽﻨﺎﻥ ﺩﺭ &= #64400;ﻤﻴّﺖ ﻗﺒﻞ ﺍﺯ ﺁﺏ ﺷﺪ= ﻥ،ﻣﺤﻔﻮﻅ ﺃﺗﻢ ﻫﺎ ﻫﺴﺖ.ﻭ= ﺍﺻﻄﻠﺎﺣﺎ(ﻭﺣ&#= 65194;ﺕ ﺩﺭ ﮐﻴﻔﻴّﺖ) ﺩ&= #65197; ﺫﻫﻦ ﻭﺩﺭ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻭﺩﺭ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻣﺤﻔﻮﻅ ﺍﺳﺖ.ﮐ&= #65258; ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺩﻭﺑﺎﺭﻩ ﻳﮑﺎ&#= 65267;ﻚ ﻳﺎ ﺩﺳﺘﻪ ﺟﻤﻌ&= #65264;،ﺑﺮﺍﻯ ﭘﺎﮐﺴﺎﺯﻯ ﭘﻴ&#= 65194;ﺍ ﻣﻴﺸﻮﻧﺪ.ﻋﻤﻠ&#= 65166; ﻭﺣﺪﺗﻰ ﺍﺯ ﺣﺎ&= #65245; ﻭ ﮔﺬﺷته ﺒﻮﺩ= 5257;، ﻭﻣﻘﺪمه ﺴﺎﺯ = 5153;ﻳﻨﺪﻩ ﺍﺳﺖ. ﻭ ﺣﺎﻓﻈﻪ= ﺍﻧﺴﺎﻥ ﻫﻤﺎﻥ ﻗﺪﺭﺕ ﺑ&= #65166;ﺯﮔﺸﺖ ﺑﺠﺰﺋﻴّﺎﺕ ﮔ= 5196;ﺷﺘﻪ ﺩﺭ ﺍﻳﻦ ﻭﺣﺪﺕ = ﮐﻠّﻰ ﺍﺳﺖ.ﮔﻮﺋﻰ ﺍﻟ&= #64401;ﺘﺮﻭﻟﻴﺰ ﻣﻮﻟﮑﻮﻝ ﺁﺏ،= 5193;ﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻫ&#= 65204;ﺖ.ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﺣﺎ&= #65245;ﻣﻌﺮﻭﻑ ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174;،ﮐﻪ ﻫﻢ ﮐﻞ ﮐﻨﻮﻧﻰ = ﺭﻭﺍﻥ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ، ﻭﻫﻢ ﻳﮑﺎﻳﻚ ﺍ&= #65183;ﺰﺍﻯ ﮔﺬﺷﺘﻪ ﺭﺍ ﺗﺸ&= #64401;ﻴﻞ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺩﺭ&= #65175;ﺰﮐﻴﻪ ﻧﻔس ﻳﮑﺎﻳﻚ ﭘ&#= 65268;ﺪﺍ ﻣﻴﺸﻮﻧﺪ.ﮔﺮﭼ&#= 65258; ﻫﺮ ﺟﺰﺋﻰ ﺧﻮﺩ = ﮐﻠّﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ ﮐﻪﺍﺟﺰﺍﺋﻰ ﺩ&#= 65165;ﺭﺩ.ﻭﻧﻴﺰ ﺗﺸﮑﻴﻞ ﺩﻫﻨﺪ&#= 65257; ﻣﻘﺎﻡ ﺣﺎﻝ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺣﺎﻟﻰ ﮐﻪ</s= pan> &#= 65239;ﺎﺑﻞ ﺷﻨﺎﺧﺖ ﺟﺰﺋﻴ&#= 1617;ﺎت علل ﺍﻳﻦﺣﺎل ʌ= 52;ﻤﮑﻦ ﻧﻴﺴﺖ،ﻣﮕﺮ ﺩ= 5197;ﺳﻠﻮﻙ.ﺑﻠﮑﻪ ﻳﻚ ﮐﻠّﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺩﻭﺑﺎﺭﻩ ﺍﺯﺑ&#= 65268;ﻦ ﺭﻓﺘﻨﻰ ﺍﺳﺖ.ﻣ&= #65166;ﻧﻨﺪ ﺁﺑﻰ ﮐﻪ ﺑﺨﺎﺭ = ﺷﻮﺩ ﻧﻴﺴﺖ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭﺗﻨﻬﺎ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺑ&= #65192;ﺼﻮﺹ ﺩﺭﻙ ﮐﺎﻣﻠﺘﺮ&#= 65165;ﻥ ﻋﻘﻠﻰ ﺍﺳﺖ،ﮐ= 5258; ﺍﺯ ﺷﮑﻞ ﮐﻠّﻰ &= #65187;ﺎﻝ،ﺩﺭﻙ ﺟﺰﺋﻴّﺎﺕ ﻭ ﺳ&#= 65262;ﺍﺑﻖ ﺩﺭﻭﻧﻰ ﺫﻫﻦ ﻭ&= #65255;ﻔس ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ &= #64380;ﻮﻥ </spa= n>ﺑﺨﻮﺍﻫﻨﺪ ʃ= 44;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺳﺎﻟﻚ ﺍ&= #65199; ﻣﻌﺎﻳﺐ ﻭﺍﻧﺤ&#= 65198;ﺍﻓﺎﺕ ﻭ ﻣﻔﺎﺳﺪ ﺁﻥ ﮐ= ﻨﻨﺪ ﺍﻳﻨﺠﺎ ﺍﺳﺖ،= 4400;ﻪ ﺳﺎﻟﻚ ﻫﺮﭼﻪ ﺑ&= #65154;ﻳﻨﺪﻩ ﺩﻭﺭ ﺍﻟﻬﻰ ﻧﮕ&= #65166;ﻩ ﮐﻨﺪ ﻭﺑﺎﻟﺎ ﺭ&= #65261;ﺩ ﻭ ﻗﺼﺪ ﻧﺠﺎﺕ ﺍ= ﺯ(ﺣﺎﻝ)ﮐﻨﻮﻧﻰ ﺭﻭﺍﻥ ﺩﺍﺭﺩ.(ﺣ= ﺎﻝ)ﺑﻤﻌﻨﻰ ﺯﻣﺎﻥ ﻓﻌﻠﻰ ﺧ&= #65262;ﺩ،ﺧﻠﺎﺻﻰ ﺑﺎﻳﺪ ﻳﺎﻓﺖ.ﺣ&= #65176;ﻰ ﺍﺯ ﺣﺎﻝ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﻭ ﺻﻔﺎﺕ ﻭﺍﺣﻮ&= #65165;ﻝ ﺑﺸﺮﻯ،ﻫﻨﮕﺎA= 251;ﻰ ﮐﻪﺭﻭﺡ ﻭﺍﺭﺩ</= span> </spa= n>ﻣﺮﺍﺗﺐ ﺍﻟʌ= 60;ﻰ ﻭﺁﻳﻨﺪﻩ ﻫﺎﻯ &= #65255;ﻴﺎﻣﺪﻩ ﻣﻴﺸﻮﺩ.ﺗﺎﺟﺎ&#= 65163;ﻰ ﮐﻪ ﮔﺬﺷﺘﻪ ﻫﺎ = ﻭﺣﺘﻰ ﺣﺎﻝ ﺣﺎﺿﺮ ﺍﻭ = ﻓﺮﺍﻣﻮﺵ ﻣﻴﮕﺮﺩﺩ.ﮔﺮﭼ&#= 65258; ﺍﻳﻦ ﻭﺿﻌﻴّﺖ &#= 65193;ﺭ ﺳﺎﻟﮑﺎﻥ،ﻭﺣA= 176;ﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻧﺴﺒﻰ ﻭ&= #65251;ﻮﻗّﺖ ﻭﮐﻮﺗﺎﻩ ﻣﺪﺕ &= #65165;ﺳﺖ.ﻭﮐﻤﺘﺮ ﺳﻮﺍﺑﻖ ﺭﻭﺍﻥ&#= 1548;ﺗﺄﺷﻴﺮﻳﺪﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺁﻧ&= #65260;ﺎ ﻣﻴﮕﺬﺍﺭﺩ.چه = 5198;ﺳﺪ ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮ= ﻕ ﺑﺸﺮی اﻳﻦ ﮐﺎ= 5251;ﻠﺎﻥ،ﮐﻤﺘﺮ ﺗﺄثیرﻯ ﻧﺸﺎʌ= 53; ﻣﻴﺪﻫﻨﺪ. ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65165;ﻣﺮﻭﺯ،ﮐﻪ ﺭﻭﺯﻯ ﺣﻴﻮﺍﻥ &= #65193;ﺭﻧﺪﻫﺎﻯ ﭼﻮﻥ ﭘﻠﻨﮓ ﺑﻮ&= #65193;، ﺻﻔﺖ ﭘﻠﻨﮕﻰ ﺍ&= #65261; ﺑﺼﻮﺭﺕ ﮊﻧﻬﺎ&#= 65263; ﻧﻮﻉ ﭘﻠﻨﮕﻰ ﺩ&= #65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﻫﺴﺖ،ﻭﮐﻤﺘﺮ = 5169;ﺮﻭﺯ ﻣﻴﮑﻨﺪ. ﻣﮕﺮ ﺷ= ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺁﻥ ﭘﻴﺪ&= #65165; ﺷﻮﺩ.ﻭﺷﺎﻳﺪ ﻫ&= #65250; ﻫﺮﮔﺰ ﺑﺮﻭﺯ ﺑ&= #64401;ﻨﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65169;ﺎﻋﻘﻞ ﺧﻮﺩ ﺑﺮﺍﻯ ﮐﻨ&= #65176;ﺮﻝ ﺧﻮﺩﺵ ﺍﺯ ﺻﻔﺎ&= #65173; ﺧﻄﺮﻧﺎﻙ ﺣﻴﻮ&#= 65165;ﻧﻰ،ﻭ ﻫﺰﺍﺭﺍﻥ ﺻﻔﺖ &= #65165;ﻧﻮﺍﻉ ﺣﻘﻴﺮﺗﺮ ﭘﻴﺸ&#= 65268;ﻦ ﺍﺯﻗﺪﺭﺕ ﺍﺭﺍ&#= 65193;ﻩ ﻭ ﻋﻘﻞ ﻭ ﺍﺭﺯﻳ= ﺎﺑﻰ ﺍﻳﻦ ﺻﻔﺎﺕ،ﻭ &#= 65239;ﺪﺭﺕ ﺻﺒﺮ ﺩﺭ ﺑﺮﺍﺑ&= #65198; ﺣﻮﺍﺩﺷﻰ ﮐﻪ ﺩ&= #65197;ﻧﺪﮔﻰ ﺭﺍ ﺩﺭ ﺍﻧﺴﺎﻥ = ﻟﺎﺯﻡ ﻣﻴﮑﻨﻨﺪ،ﺭﺍA= 187;ﺖ ﺗﺮ ﺧﻮﺩﺭﺍ ﮐﻨ&= #65176;ﺮﻝ ﻣﻴﮑﻨﺪ.ﻭﺍﻳﻦ &= #65197;ﻭﺡ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65207;ﺪﻩ ﺍﻣﺮﻭﺯ،ﺩﺭ ﻧ= 5262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺧﻮﺩ،ﮐﻪ ﺩﺭ ﺟ&#= 65260;ﺎﻥ ﺭﺟﻌﺖ ﻭﺗﻮﻟﺪ &= #65251;ﻴﻴﺎﺑﺪ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮﻋﻘﻞ ﻧﻴﺮﻭﻣﻨﺪ ﻧﺴ&#= 65170;ت ﺒﻌﻘﻞ ﻧﻮع ﺒﺸ&#= 65198;ﻯ ﻗﺒﻠﻰ،ﺍﺳﺖ،ʌ= 61;ﺑﻤﻮﺍﺯﺍت ﺁن اﺧﻠﺎﻕ ﻭ ﺻ&#= 65170;ﺮ ﻭ ﻋﺸﻖ ﻭ ﺷﺨﺼﻴ= ّﺖ ﻭﮐﻤﺎﻟﺎﺕ ﻭ ﺍ&= #65247;ﻮﻫﻴّﺖ ﺩﺍﺭﺩ.ﻭﺭﺍﺣﺖ &= #65175;ﺮ ﻣﺎﻧﻊ ﺑﺮﻭﺯ ﺻ&= #65236;ﺎﺕ ﺗﻮﺣّﺶ ﺍﻧﻮﺍ= 5225; ﻗﺒﻠﻰ ﻣﻴﺸﻮﺩ. = ﻭ ﺣﺘی ﻤﺎﻧﻊ ﺍﺯ &= #65211;ﻔﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻗﺒ&= #65248;ﻰ ﻣﻴﺸﻮﺩ.ﻣﺎﻧﻨ&#= 65194; ﺻﻔﺎﺕ ﺑﺸﺮﻯ ﻃ&= #65252;ﻊ ﻭ ﺍﻧﺘﻘﺎﻡ ﻭﺣ&= #65198;ﺹ ﻭ ﻏﻀﺐ ﻭ ﻏﻴﺮﻩ= .ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴﻢ ﻭﻗ&#= 65176;ﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﻟﺤ&= #65224;ﻪ ﺷﻬﻮﺕ ﻭ ﻃﻐﻴﺎ&= #65253; ﻏﻀﺐ،ﻭ ﺍﺯ ﺧﻮ&#= 65193; ﺑﻰ ﺧﻮﺩ ﺷﺪﻥ،&#= 65239;ﻬﻘﺮﺍﺋﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #65261;ﺍﻳﻦ ﻫﻤﺎﻥ ﺑﺮﻭﺯ ﻣ&= #65262;ﻗّﺖ ﺻﻔﺎﺕ ﺍﻧﻮﺍﻉ &= #65187;ﻴﻮﺍﻧﻰ ﻗﺒﻠﻰ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﺍﺳﺖ.ﻭﺣﺘﻰ ﺟﻨ&= #65268;ﻦ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ = ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺟﺴﻤﻰ &= #65191;ﻮﺩ،ﺗﻤﺎﻣﻰ ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴ&#= 65254; ﺧﻮﺩﺭﺍ ﻭﻟﻮ ﺑ&= #65198;ﺍﻯ ﻟﺤظه اﻯ ﺗﮑﺮA= 165;ﺭ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺩ&#= 65197; ﺁﺧﺮﻳﻦ ﺍﻳﺴﺘ&#= 64405;ﺎﻩ ﻧﻮﻋﻰ ﺧﻮﺩ،ﮐ= 5258; ﺍﻧﺴﺎﻥ ﭘﺎﻳﺎ&#= 65253; ﻣﻴﻴﺎﺑﺪ.ﻭ ﺗﮑ&= #65166;ﻣﻞ ﺍﻓﻘﻰ ﺁﺧﺮﻳﻦ &= #65255;ﻮﻉ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺧ&= #65262;ﺩ ﺍﺩﺍﻣﻪ ﻣﻴﻴﺎ&#= 65169;ﺪ.ﮔﻮﺋی ﺠﻨﻴﻦ ﺍﺯﺻﻔﺮ&#= 65207;ﺮﻭﻉ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺑﻬ= ﻤﻴﻦ ﺩﻟﻴﻞ ﺳﺎﻟﻚ ﻭ&= #65247;ﺎﻳﺖ ﺍﻟﻬﻰ، ﻫﺮﭼﻪ &#= 65169;ﻴﺸﺘﺮ ﻭﻋﻤﻴﻖ ﺗﺮ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﺩﺭﺗﺨﻠﻴ= 5258; ﺻﻔﺎﺕ ﺧﻮﺩ ﺑﻨ&= #65252;ﺎﻳﺪ ﺑﺮ ﺻﻔﺎﺕ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﭼﻮﻥ ﺣﺮﺹ ﻭ ﻏﻠﺒﻪ ﺟ= ﻮﺋﻰ ﻭ ﺳﺘﻤﮕﺮﻯ ﻭﺣ&= #65176;ﻰ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻗﺒﻞ ﺑﺸﺮﻯ ﺗﺨ&= #65248;ﻴﻪ ﺷﺪﻩ،ﻭﻳﺎ ﺗﺤ= 5248;ﻴﻪ ﺑﺼﻔﺎﺕ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ،ﺍﻧﺴﺎنی کاﻣﻞ ﺍﻟﻬﻰ ﻣ= 5268;ﺸﻮﺩ. ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ &= #65251;ﻌﺼﻮﻡ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﻓﺮﺍﻭA= 165;ﻥ ﻣﻌﺎﻳب ﺮﻭﺍﻥ &#= 65191;ﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ.ﭼﻮ&#= 65253; ﺗﺰﮐیه ها ﺑﺎ @= 400;ﻤﺘﺮﺍﺯ ﺩه ﺭﺻﺪ ﺑﻮﺩه که ﺒﻨﺠﺎت ﺮﺳA= 268;ﺪﻧﺪ. ﻭﻟﺬﺍ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻧﻴﺰ ﺍﺩ&= #65165;ﻣﻪ ﺗﺰﮐﻴﻪ ﺧﻮﺩ ﻣ&= #65268;ﺪﻫﻨﺪ. ﻭ ﺫﺧﻴﺮﻩ ﺁﺧﺮ&= #65173; ﻧﻮﻉ ﺑﻬﺘﺮﺑﻌ&#= 65194;ی ﺒﺮﺍﻯ ﺧﻮﺩ ﺭﺍ = ﺁﻣﺎﺩه ﻤﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 65165;ﺯ ﭘﻴش ﺒﺂﻳﻨﺪﻩ &#= 65251;ﻴﻔﺮﺳﺘﺪ ﻭﻧﺎﻣﺤﺪﻭﺩ ﺍ&#= 65203;ﺖ.ﮔﺮچه اﻳﻦ ﻟﺤﻈﺎﺕ ﺷ&#= 65260;ﻮﺕ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65199; ﮐﺎﻣﻠﺎﻥ ﺧﻮﺍ&#= 65259;ﺪ ﺑﺨﺸﻴﺪ. ﺍﮔﺮ ﻧ= ﺘﻮﺍﻥ ﺗﺰﮐﻴﻪ ﺁﻥﮐﺮ&#= 65193;.ﻟﺬﺍ ﺗﻤﺮﮐﺰﺍﺕ ﻭﺗ&#= 65262;ﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﮐﺎﻣﻠﺎﻥ ﻧﻴﺰ &= #65165;ﺩﺍﻣﻪ ﻣﻴﺪﻫﻨﺪ.ﮔﺮﭼ&#= 65258; ﺍﻳﻦ ﻟﺤﻈﺎﺕ ﺷ&= #65260;ﻮﺕ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺧ&= #65262;ﺍﻫﺪ ﺑﺨﺸﻴﺪ.ﺯﻳﺮﺍ &= #65165;ﻳﻦ ﺟﺒﺮ ﺫﺍﺗﻰ ﻭ ﻧ= ﻔس ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﺭ= ﮔﻪ ﻫﺎﻯ ﻋﻘﺐ ﻣﺎﻧ&= #65194;ﮔﻰ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﺷﺨﺺ ﺍﺳﺖ.ﻭﺳﺎ&= #65247;ﻚ ﭘسﺍﺯ ﺗﺰﮐﻴﻪ &#= 65259;ﺎﻯ ﮐﻤّﻰ ﺩﺭ ﻋﺒﺎ&#= 65193;ﺍﺕ ﺳﻠﻮﮐﻰ،ﻭﺗﺰ@= 400;ﻴﻪ ﻫﺎﻯ ﮐﻴﻔﻰ ﺩﺭ = ﺗﻘﻮﻳﺖ ﻋﺸﻖ ﺧﻮﺩ ﺑﻮﺍ&= #65203;طه هاﻯ ﺍﻟﻬﻰ ﺧﻮ= 5267;ﺶ، ﮐﻤﺘﺮ ﺩﻭﭼﺎﺭ &= #65259;ﻴﺠﺎﻧﺎﺕ ﺑﺎ ﺻﻔﺎﺕ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭﺑﺸﺮﻯ ﺧﻮﺩ ﻣ&= #65268;ﺸﻮﺩ.ﻭ ﺣﺘﻤﺎ ﺭﻭﺡ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﺑﺎﻳﺪ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺍﺯ ﺧ= ﻮﺩ ﺩﻭﺭ ﮐﻨﺪ.ﺗﺎ ﺻ= ﻔﺎﺕ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ &= #65165;ﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﻴﺎﺑﺪ. ﮐﻪ ﺑﺨ= ﺪﺍﻭﻧﺪ ﻧﺰﺩﻳﮑﺘﺮ ﺩﺭ &= #65211;ﻔﺎﺕ ﻭ ﺷﻬﻮﺩ ﺗﺠﻠّ&#= 65268;ﺎﺕ،ﻭ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﺸﻬﻮﺩ ﺧﻮﺩ ﮔﺮﺩﺩ.ﺻﻔ&= #65166;ﺕ ﻧﻴﮑﻮﻯ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ،ﺑﺎ ﺭﻗ= 5166;ﻳﻘﻰ ﺍﺯ ﺍﺧﻠﺎﻕ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺩﺭ ﺭﺟ= 5228;ﺖ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺑﺎﺯ ﺑﺎﻳﺪ ﺭﻫﺎ ﺷﻮ&= #65193;. ﺯﻳﺮﺍ ﺑﺎﺯ ﺟﻨ&= #65170;ﻪ ﻫﺎﻯ ﺭﻳﺎﮐﺎﺭ&#= 65263; ﻭ ﺧﻮﺩ ﺑﺰﺭﮒ ﭘ= ﻨﺪﺍﺭﻯ،ﻫﻤﭽA= 256;ﺎﻥ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ&#= 1548;ﭼﻮﻥ ﻫﻨﻮﺯ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ . ﺍﻟﺒﺘ= ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ،ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﭘﻴﺎﻣﺒﺮ&#= 64404;ﻮﻧﻪ ﮐﻪ ﻣﻌﺼﻮم اﺯ= 5259;ﺮﮔﻨﺎﻩ، ﻭﺩﺍﺭﺍی ﺘﻔﻮ= 5267;ﺾ ﻭﺍﺧﺘﻴﺎﺭﺍﻟ= 5260;ﻰ،ﺑﺮﺍﻯ ﭼﻨﺪﺳﺎﻟﻚ ﺩﺭ&#= 64344;ﻴﻤﺎن ﺒﺎ ﺧﻮﺩ ﻫﺴﺘﻨ&= #65194;. ﻭ ﮔﺮچه ﺒﺮﺍﻯ &#= 65193;ﻳﮕﺮﺍﻥ ﻧﺼﺎﻳﺤﻰ ﺩﺍﺭ&#= 65193;،ﮐﻪ ﻫﺮ ﻣﺘﻔﮑّﺮﻯ &#= 65193;ﺍﺭﺩ.ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺭ ﺗﻦ ﺑﺸﺮﻯﻭ&= #65247;ﻰ ﺭﻭﺡ ﻭﻓﮑﺮ ﻭﺫ&= #65165;ﺗﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﺗ= ﻤﺎﻡ ﺧﺎﻃﺮﺍﺕ ﮔﺬﺷ&#= 65176;ﻪ ﺑﻮﻯ ﺑﺎﺯ ﻣﻴﮕ&= #65198;ﺩﺩ. ﮔﻮﺋﻰ ﭼﻮﻥ ﺁﻥ = ﻣﻮﻟﮑﻮﻝ ﺁﺏ ﻗﺎﺑﻞ ﺍﻧﺎ&= #65247;ﻴﺰ،ﻭﺑﺎﺯﮔʌ= 08;ت ﺒﺼﻔﺎﺕ ﺍﻭﻟی= 607; ﺃﺗﻤﻰ. ﺩﺭﺑﺎﺯ&= #64404;ﺸت ﺒﺨﻠﻖ ﺗﻤﺎﻡ ﺻ&= #65236;ﺎت ﻮﺧﺎﻃﺮﺍﺕ ﺩﺭ&#= 64400;ﺎﻣﻠﺎﻥ ﻧﻴﺰ ﺯﻧﺪﻩ ﻣﻴ&= #65208;ﻮﻧﺪ.ﻳﻌﻨﻰ ﻣﺤﺘﻮﻳﺎﺕ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ،ﻭﭘﺮﻭA= 255;ﺪﻩ ﻣﺤﺘﻮﻳﺎت اﺯ = 5155;ﺯﻝ ﺗﺎ ﮐﻨﻮﻥ ﺍﻧﺴ&= #65166;ﻥ،ﺩﺭ ﺍﺧﺘﻴﺎﺭﺷﺎﻥ &#= 65169;ﺎﺯ ﻣﻴﺸﻮﺩ.ﺗﺎﻫﺮ&#= 64380;ﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺑﮑ&#= 65166;ﺭ ﮔﻴﺮﻧﺪ.ﺯﻳﺮﺍ &= #65175;ﻨﻬﺎ ﺑﺎ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩ ﻣﻴﺨﻮﺍﻫﻨﺪ ﻫ&#= 65250; ﺯﻳﺴﺘﻰ ﻭﻫﻢ ﻓ&= #64401;ﺮﻯ ﻭ ﻫﻢ ﺣﺎﻟﻰ ﺩﺍ= ﺷﺘﻪ ﺑﺎﺷﻨﺪ،ﺗﺎ ﺑ= 5176;ﻮﺍﻧﻨﺪ ﺩﺳﺖ ﺳﺎﻟﮑﺎﻥ &= #65197;ﺍ ﺑﮕﻴﺮﻧﺪ ﻭﺑﺎ&#= 65247;ﺎ ﺑﮑﺸﻨﺪ. ﻭﺍﻟّ&#= 65166; ﺩﺭ ﻋﺪﻡ ﺗﻔﺎﻫ&= #65250;، ﺍﻣﮑﺎﻥ ﺗﻔﻬﻴ&#= 65250; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65165;ﻟﺒﺘﻪ ﻣﺤﺘﻮﻳﺎﺕ ﺭﻭ&#= 65165;ﻥ ﺷﺎﻣﻞ ﮔﺬﺷﺘﻪ &= #65259;ﺎ ﻭﺣﺎﻝ ﺍﺳﺖ.ﻭﺯ&= #65251;ﻴﻨﻪ ﺳﺎﺯ ﺁﻳﻨﺪه ﻫ&#= 65166;ﻯ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗ&= #65198;ﻭﻟﻰ ﺩﺭﮐﺎﻣﻠﺎﻥ ﺍ&#= 65247;ﻬﻰ ﺩﺭﻳﺎﻓت های ʌ= 07;ﻬﻮﺩﻯ ﻭﺍﺣﻮﺍﻝ ﻭ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ، ﮐﻪ ﺗ= 5166; ﺣﺪﻭﺩ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺁﻳﻨﺪﻩ،= 5169;ﻄﻮﺭ ﺳﻤﺒﻮﻟﻴﻚ ﺩﺭ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ،ﺑﺎﺯ ﺑﺮﺍﻳﺶ ﻗﺎﺑﻞ &= #65175;ﺠﺪﻳﺪ ﺧﺎﻃﺮﻩ ﻭ ﺣﻀﻮ&= #65197; ﺩﺭ ﺫﻫﻦ ﻫﺴﺖ.ﺗ= ﺎ ﭼّﻘﺪﺭ ﺍﻳﻦ ﺫ&#= 65259;ﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻗ&= #65194;ﺭﺕ ﺑﺮﺩﺍﺷﺖ ﺍﺯ ﺍ&= #65255;ﺪﻭﺧﺘﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ &= #65261;ﻟﺎﻳت ﺪﺭ ﺗﻤﺎﻡ ﺩﻭﺭ&= #1607; ﺴﻠﻮﻙ ﺑﺎﺗﻮﺳ&#= 1617;ﻞ ﻋﺒﺎﺩﻯ ﺧﻮﺩ،= 5169;ﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﻳﺶ،ﺁﻏﺎﺯ = 5165;ﺯ ﺣﻀﻮﺭ ﺫﻫﻨﻰ ﺩ&= #65165;ﺋﻢ ﺻﻮﺭﺕ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺍﻟﻬﻰ ﺧﻮﺩ،ﻣ= 5194;ﺍﻡ ﻗﺪﺭﺕ ﺫﻫﻦ ﺭﺍ = ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ.ﮐﻪ ﺑﻤ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﻣﻴﺮﺳﺪ.ﻭﺩﺭ ﻫ&= #65198; ﻣﺮﺣﻠﻪ ﺷﻬﻮﺩ&#= 65263; ﺫﻫﻦ ﻗﺪﺭﺕ ﻧﺴ&= #65170;ﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﻟﺬﺍ ﻣﻰ ﮔﻮﺋﻴ&= #65250;،ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 65193;ﺍﺭﺩ.ﻭ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﺗﺮ،ﺩﻟﻴﻞ ﺍﺧﻠﺎﻕ ﺑﺎﺯ ﺑ&= #65260;ﺘﺮ ﻭﻋﺸﻖ ﻭﺭﺯﻯ ﺑ&= #65176;ﻤﺎﻡ ﻫﺴﺘﻰ ﻭﻣﻮﺟﻮ&#= 65193;ﺍﺕﺭﺍ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ.&= #65261; ﺻﺒﻮﺭﻯ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺩﺭ ﻣﺤﻴﻂ ﺯﻧﺪ&= #64404;ﻰ ﺧﻮﺩﻣﻴﮑﻨﺪ.ﮐ&#= 65258; ﺟﻬﺎﻥ ﻭﺍﻗﻌﺎ</= span> </spa= n>ﺟﻬﻨّﻤﻰ ﺍ᥷= 9; ﺩﺭﺩ ﻭ ﺭﻧﺞ ﻭ ﺧﻄﺮ ﻭ= ; ﺁﺯﺍﺭ ﺩﻳﮕﺮﺍﻥ ﻧﺎﺑ&#= 65166;ﻟﻎ ﻭ ﻧﺎﮐﺎﻣﻞ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﻴﺸﺘﺮ ﻣﻮﺭﺩ &= #65187;ﺴﺎﺩﺕ ﺩﻳﮕﺮﺍﻥ ﻫﺴﺘ&#= 65256;ﺪ،ﻭ ﺩﺭ ﻣﻌﺮﺽ ﺧﻄﺮ = ﻧﺎﺑﻮﺩﻯ ﺩﺍﺋﻢ،ﺑﻮﺳﻴA= 248;ﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ ﺗﻤﺎﻡ ﻣﺬﺍﻫﺐ &= #65193;ﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65165;ﺳﻤﻰ ﻫﺴﺘﻨﺪ.ﻭﻟﺬﺍ &= #65183;ﻬﻨّﻢ ﺩﺷﻤﻨﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎی ﺒﻬﺸت ﺁﻧﺎن اA= 203;ﺖ.ﻭﻧﻔﺮﺕ،ﮐﻪ ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﻭ&= #65247;ﺎﻳﺖ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺑﻬﺘﺮ ﺍﺯ ﻋﺸﻖ = ﺑﻮﻟﺎﻳﺖ ﺍﺳﺖ.ﻋﺸق ﺘﻨﻬ&#= 65166; ﻣﻌﻴﺎﺭ ﺍﺭﺯﻳ&#= 65166;ﺑﻰ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5197;ﺳﺎﻧﺪﻥ ﺳﺎﻟﻚ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭ ﻧﺠﺎ&= #65173; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺳﺖ.ﻭ ﻫﻤﻴﻦ ﺗﺤﻤّﻞ &#= 65199;ﻧﺪﮔﻰ ﺟﻬﻨّﻤﻰ ﺧﻨﻚ &#= 65165;ﻭﻟﻴﺎ،ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺑﻬﺸ&= #65174; ﺍﻭﻝ ﻭﻟﻰ ﮔﺮﻡ = ﻭ ﺩﺍﻍ ﺁﻧﺎﻥ ﺍﺳ&= #65174;.ﺳﺮﻧﻮﺷﺖ ﺳﺎﺯ ﺑﻬﺘﺮ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳ&= #65174;،ﮐﻪ ﺩﺭ ﻓﺼﻮﻝ ﺑﺎﻟ&= #65166;ﺗﺮﻯ،ﻭ ﺑﺎ= ﮐﺮﺍﻣ= ;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﻣﺘﻮ&#= 65247;ﺪ ﮔﺮﺩﺩ، ﮐﻪ ﺷﺎ&#= 65267;ﺪ ﺑﻬﺘﺮ ﻭ ﺳﺮﻳﻌ&= #65176;ﺮ ﻭ ﺭﺍﺣﺖ ﺗﺮ ﺑﻮ= ﻇﺎﻳﻒ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺑﭙﺮﺩﺍﺯﺩ.ﮐﻪ &= #65169;ﺎ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺩﺭ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ،ﻭ ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﻬﺪﻭﻯ،ﮐﻪ ﻭ= 5247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪﻯ &= #64380;ﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ،ﺑﻨﻮﺭ ﺭ= 5167;ّ ﺭﺣﻤﺎﻥ ʌ= 61;ﺣﺘﻰ ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﻨﺪ. ﮐﻪ ﻧﺎﻣﻰ ﺍﺯ ﺍ= ﻭ ﻧﻤﻴﺪﺍﻧﻴﻢ.ﭼ&#= 65258; ﺭﺳﺪ ﺑﺼﻔﺎﺕ ﺍ&= #65261;، ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﺧﻮﺍﻫﺪ ﮔﻔﺖ.ﺯ&= #65267;ﺮﺍ ﺑﻌﺮﺵ ﺍﻭ ﺭﺳﻴ&= #65194;ﻩ ﻭ ﺁﻳﻨﺪﻩ ﻧﮕﺮ&= #65263; ﺧﻮﺍﻫﺪ ﮐﺮﺩ.<o:p></o:= p> = 5193;ﺭ ﺑﺤث (ﺗﻮﺟّﻪ و تمرکر ﻓﮑﺮﻯ)،= ;ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﻓﺮﺩ ﺍﻧﺴ&= #65166;ﻧﻰ،ﺑﻌﻨﻮﺍʌ= 53; ﻳﻚ ﮐﻞّ ﻋﻤﻞ ﻣ&= #65268;ﮑﻨﺪ.ﻭﺑﻴﻦ ﺗﻮﺟّﻪ ﻭﻣﻮﺿ= 5262;ﻉ ﺗﻮﺟّﻪ،ﻧﻤﻴʋ= 76;ﻮﺍﻥ ﺧﻂ ﻓﺎﺻﻠﻰ ﮐﺸ&= #65268;ﺪ.ﻭ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﮐﺮ= ﺩ ﻣﺎﻧﻨﺪ ﺭﺍﺑﻄ&#= 65258; ﻋﻤﻞ ﺩﺭ ﺣﺎﻝ ﺍ= ﻧﺠﺎﻡ ﻭ ﺍﺩﺍ ﮐﺮﺩﻥ،&#= 65261; ﻫﻤﺎﻥ ﻋﻤﻞ ﭘس &= #65165;ﺯ ﭘﺎﻳﺎن ﻮﺍﻧﺠ= 5166;ﻡ ﺁﻥ،ﻗﺎﺑﻞ ﺗﺸ= 5192;ﻴﺺ ﻧﻴﺴﺘﻨﺪ. ﮔﺬﺷ&= #65176;ﻪ ﺩﺭ ﺣﺎﻝ ﻳﮑﻰ ﺷ= ﺪﻩ ﺍﺳﺖ.ﻭﺣﺪﺕ ﻋﻠ&= #65250; ﻭ ﻋﺎﻟﻢ ﻭﻣﻌﻠ&= #65262;ﻡ،ﺍﺯ ﻣﺸﺨّﺼﺎﺕ ﻭ ﻋ&#= 65248;ﺎﺋﻢ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻧ&= #65236;س ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎ&#= 65253; ﺍﺳﺖ.ﺷﺎﻳﺪ ﻫﻢ = ﻋﻤﻞ ﻓﺮﺩ ﺩﺭﮐﻞّ ﺟ&#= 65166;ﻣﻌﻪ، ﻫﻤﻴﻦ ﻏﻴﺮ ﻣﺸ&= #65192;ّﺺ ﺑﻮﺩﻥ،ﺑﺮﺍﻯ = 5175;ﻔﮑﻴﻚ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ = ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﻋﺎﻟﻢ &= #65211;ﻐﻴﺮ ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﺴ&= #65176;ﻰ ﻋﺎﻟﻢ ﮐﺒﻴﺮ ﮔ&= #65236;ته اﻧﺪ.ﺫﻫﻦ ﺍﻧﺴ&#= 65166;ﻥ ﺩﺭ ﻣﻮﺿﻮﻉ ﺍﻧ&= #65176;ﺒﺎﻩ ﻭﺗﻮﺟّﻪ،ﺑﺎ A= 197;ﻭﺵ ﺍﻧﺘﺒﺎﻩ ﻭ ﭼﮕ&= #65262;ﻧﮕﻰ ﺗﻮﺟّﻪ ﺑﺎ ﻓﻌ&#= 65246; ﺗﻮﺟّﻪ ﮐﺮﺩﻥ &#= 1608;ﻭﺣﺪﺕ ﻫﺴﺘﻨﺪ،ﻭ ﮐﻠ= 617;ﻰ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﻨﺪ.ﻭ ﭼﻮﻥ ﻣﻮﺿﻮﻋﺎ&#= 65173; ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65251;ﺘﻌﺪﺩ ﻭ ﻧﺎﻣﺤﺪﻭﺩ ﺍ&= #65203;ﺖ،ﻣﻴﺘﻮﺍﻥ ﺗﺼﻮﺭ ﮐﺮﺩﮐﻪ &= #65165;ﺑﻬﺎﻡ ﻭ ﺧﻠﻂ ﻣﺒﺤث ﺩ&= #65197; ﮐﺎﺭ ﺗﻮﺟّﻪ ﻓ&#= 64401;ﺮ ﻭﺫﻫﻦ ﺍﻧﺴﺎﻥ&#= 1548;ﻣﺤﺪﻭﺩ ﻭ ﺿﻌﻴﻒ ﺩﺭﻗﺪ&= #65197;ﺕ ﺗﻮﺟّﻪ ﻭ ﺑﺮﺩ&#= 65165;ﺷﺖ ﺍﺯ ﺗﻮجّه اﺳʋ= 74;.که ﺨﻠﻂ ﻭ ﺍﺑﻬﺎﻡ = ﻋﺠﻴﺒﻰ ﺭﺍ ﺑﻮﺟﻮﺩ ﻣﻴ&= #65154;ﻭﺭﺩ.ﻭﺣﻘﻴﻘ= 5174; ﻭﺩﺭﺳﺘﻰ ﻭ ﺍﺻ&= #65166;ﻟﺖ ﻭ ﺣﻘّﺎﻧﻴّﺖ = 5261; ﺷﺎﻳﺴﺘﮕﻰ ﻭ ﻗ&= #65166;ﺑﻠﻴّﺖ ﻫﺮ ﺗﻮﺟّﻪ ﮐﺎ&#= 65251;ﻠﺎ ﮔﻢ ﻣﻴﮕﺮﺩﺩ.ﻭ = ﻟﺬﺍ ﺑﺮﺍﻯ ﺧﻠﺎﺻﻰ &= #65165;ﺯ ﺍﻳﻦ ﺣﻴﺮﺕ ﻭ ﮔ= ﻴﺠﻰ ﻭﻧﺸﺨﻮﺍﺭ ﺍﻓ&#= 64401;ﺎﺭ ﻭ ﺩﻭﺭ ﺧﻮﺩ ﮔﺸ= ﺘﻦ ﭼﻮﻥ ﺧﺮﻣﺪﺍﺭ&#= 1548;ﻭﺑﺪﺗﺮ ﺍﻳﻨﮑﻪ ﭼﻪ ﻣﻘ&= #65194;ﺍﺭ ﮐﻤّﻰ ﻭﮐﻴﻔﻰ &#= 65165;ﺯ ﻗﻬﻘﺮﺍ ﻭ ﻋﻘﺐ = ﺭﻭﻯ ﺩﺭ ﻣﺴﻴﺮ ﺗﮑﺎ&= #65251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺳﺖ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺑﺠ&= #65166;ﻯ ﺗﮑﺎﻣﻞ ﻗﻬﻘﺮ&#= 65165;ﻫﺎﺋﻰ ﺣﺎﺻﻞ ﻣﻴﮕﺮﺩ&#= 65193;. ﮐﻪ ﺳﺒﺐ ﺗﻮﻟﺪ&= #65165;ﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65239;ﻬﻘﺮﺍﺋی ﻤﻴﺸﻮﺩ،که ﺒʋ= 66;ﻳﺪ ﺩﻭﭼﺎﺭ ﻧﺴﺦ ﺑ&= #65194;ﺗﺮ ﺑﺸﺮی ﻮﻳﺎ ﻣﺴ&#= 65190; ﺣﻴﻮﺍﻧﻰ ﻭﺣﺘ&#= 65264; ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ&= #65197;ﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ &= #65175;ﺤﺖ ﺟﻤﺎﺩﻯ ﻧﻴﺰ ﭘ&= #65268;ﺶ ﺑﺮﻭﺩ. ﺗﺎ ﺗﮑﺮ= ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ&= #65153;ﻳﻨﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﺪ.ﻭ&= #65211;ﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭ ﺣ= ﺘﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﺩﻭﺑﺎﺭﻩ ﺍﻳﻦ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ،ﺍﺳﻴﺮ ﻃﻠﺴﻢ ﻫﺎﻯ ﻧﻮ&= #65227;ﻰ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ، ﺭﺍ&#= 65257; ﺭﺳﻴﺪﻥ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﻫﻤﻴﻦ ﺑﺤﺮﺍﻧ&#= 65260;ﺎ ﻭ ﻟﺰﻭﻡ ﻳﺎﻓﺘ&= #65254; ﺭﺍﻩ ﭼﺎﺭﻩ ﺩﻭ&= #64380;ﺎﺭﻣﻴﮕﺮﺩﺩ. ﻣﮕﺮ ﺍﮐﺴﻴﺮ ﮐ&= #65252;ﺎﻝ ﺍﻳﺪﺁﻝ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺩﺭ ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65197;ﻭﺡ ﺍﻟﻘﺪس ﮐﻪ ﺭﺏ&#= 1617; ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ &= #65251;ﻴﮕﻮﺋﻴﻢ، ﻧﺠﺎﺕ ﺍﺯ ﻗﻬﻘ&= #65198;ﺍﻫﺎﻯ ﻣﺠﺪﺩ ﻣﻴﺪﻫﺪ. = ﻭ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ،ﻭ ﺗﺎ ﺃﺑﺪﻳّﺖ ﺑ&#= 65264; ﭘﺎﻳﺎﻥ ﭘﻴﺶ ﺑ&= #65198;ﻭﺩ. ﻭ ﻓﺮﻣﺎﻥ ﺃﺯﻟ&= #65264; ﺃﺑﺪﻯ ﺍﻟﻬﻰ ﮐ&= #65254; ﻓﻴﮑﻮﻥ ﺭﺍ ﺍﻧ&= #65184;ﺎﻡ ﺩﺍﺩﻩ ﺑﺎﺷﺪ،= 4400;ﻪ ﺣﺘﻤﺎ ﺍﻧﺠﺎﻡ &= #65191;ﻮﺍﻫﺪ ﺩﺍﺩ.ﻭ ﻟﻮ ﺑﻘﻴ= ﻤﺖ ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﺣﻘﻴﺮ ﻧﻮ&= #65227;ﻰ ﺩﺭﺟﻬﻨﻢ ﺟﻬﺎ&#= 65253;،ﻳﺎ ﻫﻤﺎﻥ ﺟﻬﺎﻧﻮ&#= 65249; ﻳﻮﻧﺎﻧﻰ، ﺩﺭ= 5175;ﺮﺟﻤﻪ ﺗﻮﺭﺍﺕ ﺟﺪﻳﺪ &= #65153;ﻣﺪﻩ ﮐﻪ ﺩﺭ ﺑﺎﺑﻞ ﺑ= ﺪﺳﺘﻮﺭ ﻭﻣﻮﺍﻓﻘﺖ ﮐﻮ&#= 65197;ﺵ ﺗﻨﻈﻴﻢ ﮔﺮﺩﻳ&#= 65194;.ﺍﻳﻨﺠﺎ ﺍﺳﺖ،ﮐﻪ ﺑﺮﺍ= 5263; ﺧﻠﺎﺻﻰ ﺍﺯ ﻣﺸ&= #64401;ﻞ ﺑﺤﺮﺍﻧﻬﺎ ﻭ ﺧ&= #65248;ﻂ ﻭ ﺣﻴﺮﺗﻬﺎﻯ ﺗ&= #65262;ﺟّﻪ ﺍﻧﺴﺎﻥ،ﺑﺎﻳA= 194; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #64344;ﺮﺩﺍﺧﺖ.ﻫﺪﻑ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ</s= pan> </spa= n>ﺭﺳﻴﺪﻥ ﺑﮑʌ= 52;ﺎﻟﺎﺕ ﻭ ﺷﻬﻮﺩ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ،ﺩﺭ ﺷﺶ &#= 65261;ﻟﺎﻳﺖ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭ ﺗﻨﻬﺎ ﮐﺎﺭ ﺳﺎ&= #65247;ﻚ ﺗﻤﺮﮐﺰ ﻭﺗﻮﺟ&#= 1617;ﻪ ﻓﮑﺮﻯ ﺑﻴﻚ ﻧﻘ&= #65220;ﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65153;ﻏﺎﺯ ﺍﺯ ﺻﻮﺭﺕ ﭘﻴﺮ = ﮐﺎﻣﻞ،ﻭ ﺳﭙس ﺑﻤﺮﺍﺗﺐ &#= 65207;ﻬﻮﺩﻯ ﺑﻌﺪﻯ ﺗﺎ ﻗﺎﺋ&= #65250; ﺭﻭﺡ ﺍﻟﻘﺪس ﭼ&#= 65258; ﺑﻬﺘﺮ ﮐﻪ ﺑﻌﺮ&= #65205; ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺭ&= #65203;ﻴﺪ.ﺁﻧﮕﺎﻩ ﮔﺬﺷﺘﻪ ﻫﺎ ﻭ ﮐ= ثرﺕ ﻣﻮﺿﻮﻋﺎﺕ ﻭﺿ&#= 65228;ﻒ ﻗﺪﺭﺕ ﺫﻫﻦ ﻭﺗ&= #65262;ﺟّﻬﺎﺕ ﭘﺮ ﻋﻘﺪﻩ،ﺑﺘ= 5156;ثیر ﮐﻤﭙﻠﮑس هاﻯ A= 197;ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65187;ﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺑ= 5166; ﺗﻤﺎﻡ ﺳﻮﺍﺑﻖ &= #65187;ﻴﻮﺍﻥ ﺧﻮﺩ،ﮐﻪ ﺍﻧﺴ= 5166;ﻥ ﻫﻤﭽﻨﺎﻥ ﺣﻴﻮ&#= 65165;ﻥ ﺍﺳﺖ.ﻣﮕﺮ ﺑﻨﺠ&= #65166;ﺕ ﺷﻬﻮﺩﻯ ﺑﺮﺳﺪ&#= 1548;ﮐﻪ ﻋﻘﻞ ﮐﻠّﻰ ﺍﻟ&#= 65260;ﻰ،ﻭﺑﻬﺪﺍﻳ᥵= 6;ﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﺮ&= #65203;ﺪ .<o:p></o:p> = 5193;ﺭ ﺑﺤث ﺭﻭﺷﻬﺎﻯ &#= 64404;ﻮﻧﺎﮔﻮﻥ ﻣﺴﺄﻟﻪ ﺗﻮﺟّ= 5258;، ﺑﺎﻳﺪ ﺍﻓﺰﻭﺩ &= #64400;ﻪ ﺭﻭﺷﻬﺎ ﺑﺘﻌﺪ&#= 65165;ﺩﺍﻓﺮﺍﺩ ﮔﻮﻧﺎﮔﻮﻥ،ﺑA= 166;ﺯ ﻧﺘﺎﻳﺞ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ.&= #64400;ﻪ ﺃﮐثرﺍ ﻏﻠﻂ،ʌ= 61;ﺩﺭﺳﺖ ﺁﻥ ﻧﻴﺰ ﻧﺴﺒﻰ = ﻭﻣﻮﻗﺖ ﻭﮐﻢ ﺍﺭﺯﺵ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺍﮔﺮ ﻧﺴﺒﺖ ﺑﺂ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻭ ﻋﻘﻞ ﮐ= ﻠّﻰ ﻣﻄﻤﻊ ﻧﻈﺮ ﻣﺎ&= #65169;ﻮﺩه ﺒﺎﺷﺪ. ﺗﻨﻬﺎ ﺳ= ﺎﻟﻚ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭ ﺗﻤﺮﮐﺰﺍﺕ &= #65261;ﺗﻮﺳﻠﺎﺕ ﺧﻮﺩ،ﺑﻨﺘﺎﻳA= 182; ﺩﺭﺳﺘﻰ ﻭﻟﻮ ﺑ&= #65166;ﺯ ﻧﺴﺒﻰ ﻣﻴﺮﺳﺪ.&= #64404;ﺮﭼﻪ ﺭﻭﺵ ﻭﺍﺣﺪ ﺗﻮ&= #65203;ّﻞ ﻋﺒﺎﺩﻯ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ. ﺑﺎﺯ ﺑﺨﺎﻃﺮ ﺗ&= #65236;ﺎﻭﺗﻬﺎﻯ ﺳﺮﻧﻮﺷﺘﻰ ﺧﻮ&#= 65193;،ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ، = 5255;ﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ، ﺑﻤﺮ= 5165;ﺗﺐ ﻧﺴﺒی اﺯ ﺣﻘﺎ= 5267;ﻖ ﺍﻟﻬﻰ،ﻳﺎ ﻫﻤ= 5166;ﻥ ﺣﻘﺎﻳﻖ ﺩﺭﺳﺖ &= #65169;ﺮﺗﺮ، ﻣﻨﺘﻈﺮ ﺩﺭﻳﺎ&#= 65235;ﺖ ﻣﺎ ﻣﻴﺮﺳﻨﺪ.ﻭ = ﻟﺬﺍ ﻫﻤﻪ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺘﻤﺎﻡ ﻣﺮﺍﺗﺐ شهوﺩʌ= 63; ﻧﻤﻴﺮﺳﻨﺪ. ﻭﺍﮔﺮ ﺑﺨﻠﻖ ﻫ&= #1605; ﺒﺎﺯﮔﺸﺘﻨﺪ.ﺑ&#= 65166;ﺯﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﺑﺎ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﺍﻟﻬﻰ ﻣﺘﻔﺎﻭ&#= 65173; ﺩﺍﺭﻧﺪ.ﻭ ﻳﺎ ﺍ= ﺯ ﺗﻔﺎﻭﺗﻬﺎ ﺗﻮ&#= 65183;ﻪ ﻭ ﺑﺮﺩﺍﺷﺖ ﻭ ﻓ= ﻬﻢ ﺍﺯ ﺣﻘﺎﻳﻖ ﺍﻟ&= #65260;ﺎﻣﻰ، ﺑﺎﺯ ﻧﺘﺎﻳﺞ ﻣ&= #65176;ﻔﺎﻭﺕ ﻣﻴﮕﻴﺮﻧﺪ.ﻭ ﻟ&= #65196;ﺍ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﮐﻪ ﻫﻤﻴﺸﻪ ۳۱۳ ﻭﻟﻰّ ﺍﻟ&= #65260;ﻰ ﺯﻧﺪﻩ ﺩﺭ ﺟﻬﺎ&= #65253; ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ&#= 1548; ﮐﻪ ﻳﮑﻰ ﺍﺯ ﺁﻧ= ﻬﺎ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﮐﺎﻓﻰ ﺑﺮ&= #65165;ﻯ ﺗﻮﺳّﻞ ﺍﺳﺖ.ﮐ&#= 65258; <= span lang=3DAR-SA>ﺳﺎﻟﮑﺎﻥ ﺭʋ= 65; ﺑﻬُﺪﺍ ﻭ ﻫﺪﺍﻳﺖ ﻭ ﺧﺪ= ﺍ ﺩﺭ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻭ ﺑﺮﺳﻨﺪ.ﮐﻪ ﮔﺎ&= #65259;ﻰ ﭼﻮﻥ ﺑﻬﻠﻮﻝ ﻫ&= #65166;ﻯ ﺍﻟﻬﻰ ﺷﺪﻩ، ﻣ&#= 65220;ﻠﺒﻰ ﮔﻔﺘنی ﻨﺪﺍﺭA= 193;.ﻭ ﺩﻳﮕﺮ ﺍﻭﻟﻴﺎ &= #64400;ﻪ ﻣﺘﻔﺎﻭﺕ ﮔﻔﺘ&#= 65256;ﻰ ﻫﺎ ﺩﺍﺭﻧﺪ،ﺟ= 5260;ﺖ ﺁﻧﻬﺎ ﻳﮑﻰ ﺍﺳ&= #65174;.ﻭﻟﻰ ﻫﺮ ﻳﻚ ﺑﻤﺮﺍﺗ&= #65170;ﻰ ﻭ ﺗﻘﺮﺑﻰ ﺑﺎﺣ&= #65262;ﺍﻝ ﻣﻨﺎﺳﺐ ﺳﻄﺢ ﻋ&= #65240;ﻞ ﺟﻤﻌﻰ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻫﺮ ﻋﺼﺮ ﻣﻴﮕﻮ&= #65267;ﻨﺪ.ﮐﻪ ﺁﻳﻨﺪﮔﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺗﻮﺿﻴﺢ ﺩﻫﻨﺪ&#= 64404;ﺎﻥ ﮔﻔﺘﻪ ﻫﺎﻯ ﺍﻭ&= #65247;ﻴﺎﻯ ﺩﺭﮔﺬﺷﺘﻪ ﻫﺴ&#= 65176;ﻨﺪ.ﮐﻪ ﺗﻮﺍﻧﺴﺘﻨﺪ ﻣ&#= 65188;ﻴﻂ ﻭ ﺷﺮﺍﻳﻂ ﻣﻨﺎ&= #65203;ﺐ ﺑﻴﺎﺑﻨﺪ،ﮐﻪ = 5211;ﺮﻳﺢ ﺗﺮ ﺑﮕﻮﻳﻨﺪ.ﻭ = ﺍﮐﺘﻔﺎ ﺑﺴمبوﻟﻴﺴﻢ ʌ= 61; ﺷﻌﺮ ﻭ ﮐﻠﻤﺎﺕ ﻗﺼﺎ&= #65197; ﻧﻤﻮﺩﻧﺪ ﻭ ﻳﺎ = ﺑﮑُﻨﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺧﻮﺩ ﺭﺳﻴﺪﻧﺪ.&= #64380;ﻮﻥ ﺑﺎ ﻫﻢ ﺗﻔﺎﻭﺕ = ﺩﺍﺭﻧﺪ.ﻭ ﻣﻘﺎﻡ ﺣﺴﻨﻰ ﺍ&= #65251;ﺎﻡ ﺯﻣﺎﻥ ﺍﺯ ﭘﻨﺞ = ﺗﻦ ﺁﻝ ﻋﺒﺎ ﮐﻪ ﻣﺮ= ﺍﺗﺐ ﺷﻬﻮﺩﻫﺎﻯ &#= 65165;ﻟﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ، ﻧﻘﺶ ﺑﺮﺗﺮ ﻭ ﺭ= ﻫﺒﺮﻯ ﺩﻳﮕﺮ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺭ&= #65165; ﺩﺍﺭﺩ. ﮐﻪ ﺍﻣﺎ= ﻡ ﺯﻣﺎﻥ ﺧﻮﺩ،ﻭ &#= 65169;ﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﻋﺼﺮ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ.ﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺍﻳﻨﺎﻥ ﺍﺯ ﺑﻴ&= #65254; ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎ&#= 65253; ﺩﻳﮕﺮ ﺑﺮﮔﺰﻳ&#= 65194;ﻩ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩ&#= 65257; ﮐﻪ ﺁﻏﺎﺯ ﻏﻴﺒ&= #65174; ﺻﻐﺮﺍﻯ ﺧﻮﺩ ﻣ&= #65268;ﮑﻨﺪ،ﻭ ﺍﺯ ﭼﺸﻢ ﺳﺎﻟﮑ&= #65166;ﻥ ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﻧ&= #65268;ﺰ ﺩﺭ ﺍﻣﺎﻣﺖ ﻣﺨ&= #65236;ﻰ ﻣﻴﻤﺎﻧﺪ. ﻭﺑﺎ = ﻣﺮﮒ ﺧﻮﺩ ﻏﻴﺒﺖ ﮐﺒ&= #65198;ﺍﻯ ﺍﻭ ﺍﺳﺖ،ﻭ ﺁﻏ&#= 65166;ﺯ ﻏﻴﺒﺖ ﺻﻐﺮﺍﻯ &= #65183;ﺎﻧﺸﻴﻦ ﺧﻮﺩ.ﻭ ﻟﺬﺍ ﺍﻣ= ﺎﻡ ﺯﻣﺎﻥ ﻫﻤﻴﺸﻪ &= #65267;ﻚ ﻧﻔﺮ ﺍﺳﺖ،ﮐﻪ &#= 65199;ﻥ ﻭ ﻓﺮﺯﻧﺪ ﻭ ﺯﻧ= ﺪﮔﻰ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ،ﻭﻟﻰ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ ﻣﻌﺮفی ﻨﻤﻴﺸA= 262;ﺩ. ﭼﻪ ﺭﺳﺪ ﺑﺮﻫﺒ&= #65198;ﻯ ﺳﻴﺎﺳﻰ ﻭ ﺣﮑﻮ&= #65251;ﺘﻰ،ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ ﻣﻴ&#= 64405;ﻮﻳﻨﺪ.ﻭﻟﺬﺍ ﺍﻣﺎﻡ ﻫﺮ ﺯﻣﺎ&= #65253; ﺭﺍ ﺁﻥ ﮐﺴﻰ ﻣﻴ= ﺪﺍﻧﻨﺪ،ﮐﻪ ﻫﺮﭼﻪ ﺧﻮﺑﺎﻥ &= #65165;ﻟﻬﻰ ﻫﻤﻪ ﺩﺍﺭﻧﺪ ﺍ&= #65261; ﺑﺘﻨﻬﺎﺋﻰ ﺩﺍ&#= 65197;ﺩ.ﻭ ﻣﻔﻬﻮﻡ ﻗﺎﺋﻢ&#= 1548;ﻫﻤﻴﺸﻪ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺍﺳﺖ. ﻭ&= #64380;ﻮﻥﮐﺎﻣلی ﺮﻭح اﻟﻬی ﺒﺮA= 203;ﺪ،ﻭﺧﻮﺩ ﻧﻴﺰ ﺭﻭح اﻟﻬ= 5264; ﺷﻮﺩ،ﺁﻧﮕﺎه A= 262;ی ﻨﻴﺰ ﻗﺎﺋﻢ ﺯﻣ&= #65166;ﻥ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;ﻣﻴﺒﺎﺷﺪ.ﻭ ﻧﻪ ﺑﺮﺍﻯ ﻫﻤﻪ = ﻣﺮﺩﻡ.ﻭ ﭼﻮﻥ ﺑﺎﻣﺎﻣﺖ &= #65199;ﻣﺎﻥ ﺧﻮﺩ ﺑﺮﮔﺰﻳﺪ&#= 65257; ﺧﺪﺍﻭﻧﺪ ﺷﺪ، &#= 64400;ﻪ ﺭﻫﺒﺮﻯ ۳۱۳ = 5261;ﻟﻰّ ﺍﻟﻬﻰ ﺩﻳﮕﺮ ﺭ&= #65165; ﺑﻌﻬﺪﻩ ﮔﺮﻓﺖ.&= #65239;ﺎﺋﻢ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺧ&= #65262;ﺩ ﻫﺴﺖ.ﻭﻟﻰ ﺑﺎﺯ = ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ&#= 1548;ﮐﻪ ﺑﮑﺸﻒ ﻧﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺩﺭ ۵۵ &#= 65239;ﺮﻥ ﺩﻳﮕﺮ ﺧﻮﺍﻫﺪ &= #65197;ﺳﻴﺪ،ﻭ ﺁﻏﺎﺯﮔﺮﻧﻮﻉ &#= 65235;ﻮﻕ ﺑﺸﺮﻯ،ﺁﻧﮕﺎA= 257; ﻭﻯ ﺭﺍ(ﻗﺎﺋﻢ ﺁ= ﺧﺮ ﺍﻟﺰﻣﺎﻥ ) ﻣﻴﮕ= ﻮﻳﻨﺪ.ﻭﻧﻪ ﮐﺴﻰ ﮐﻪ ﺩﺭ ﺳﺮ= ﺩﺍﺑﻰ ﻣﺨﻔﻰ ﺍﺳﺖ.ﻭ ﺑ= ﺎﺩﺍﺷﺘﻦ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪ ﺩ= ﻭﺍﺯﺩﻩ ﻗﺮﻥ ﺍﺳﺖ</s= pan> ʄ= 00;ﻪ ﻏﻴﺒﺖ ﮐﺒﺮﺍ ﺩﺍﺭﺩ.ﺗ&= #65166; ﮐﺴﺎﻧﻰ ﻭ ﻫﺮ ﺁ= ﺧﻮﻧﺪﻯ،ﻋﻨﻮA= 165;ﻥ ﻭﮐﺎﻟﺖ ﻭﻧﻤﺎ&#= 65267;ﻨﺪﮔﻰ ﻭ ﺍﺭﺗﺒﺎﻁ ﻣﻠ&= #64401;ﻮﺗﻰ ﺑﺎ ﺍﻭ ﺑﮕﻴﺮﺩ.= ﺑﺮﺍﻯ(ﻗﺎﺋﻢ)ﭼ&= #65260;ﺎﺭ ﻣﻔﻬﻮﻡ ﻣﺘﻔﺎ&#= 65261;ﺕ ﻫﺴﺖ ﮐﻪ ﮔﻔته اﻡ ﻭﺗﻨﻬﺎ ﻣﻔ&#= 65260;ﻮﻡ ﻗﺎﺋﻢ ﺍﻣﺎﻡ ﺯ&= #65251;ﺎﻥ ﻏﺎﻳﺐ ﺩﻭﺍﺯﺩ&#= 65257; ﻗﺮﻥ،ﮐﻪ ﺗﻮﻟ= 5194; ﺑﺸﺮﻯ ﻧﻴﺰ ﺍﺯ = ﺭﺣﻢ ﻣﺎﺩﺭﻯ ﻧﻴﺎﻓ&#= 65176;ﻪ ﺍﺳﺖ.ﻭﺍﺯ ﺷﮑﻢ = ﻣﺎﺩﺭﻯ،ﺑﻘﻮA= 245; ﺧﻮﺍﻫﺮ ﺍﻣﺎﻡ &= #65227;ﺴﮑﺮﻯ،ﮐﻪ ﺩﺭ ﺃﺻﻞ ﺯﮒ ﻭﻯ= ﺁﺑﺴﺘن ﻨﺒﻮﺩه اﺳﺖ. ﻭ&#= 65247;ﺬﺍ ﻗﺎﺋﻤﻰ ﺑﺪﻧﻴ&#= 65166; ﻧﻴﺎﻣﺪﻩ،ﻭ ﻣ= 5166;ﺩﺭﺵ ﻧﻴﺰ ﻧﺘﻮﺍﻧﺴ&#= 65176;ﻪ ﻓﺮﺯﻧﺪ ﺧﻮﺩﺭ&#= 65165; ﺑﺒﻴﻨﺪ ﻭﺑﻮﻯ &= #64404;ﻔﺘﻪ ﺷﺪ ﻫﻤﺎﻥﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﻭﺭﺍ ﺷ&= #65268;ﺮ ﻣﻴﺪﻫﻨﺪ،ﮐﻪ = 5251;ﻮﺳﻰ ﺭﺍ ﺷﻴﺮ ﺩﺍﺩه اﻧﺪ ﺩﺭ ﺣﺎﻟﻴ&#= 64401;ﻪ ﻣﻮﺳﻰ ﻋﻀﻮ ﻭﻟ&= #65166;ﻳﺖ ﺑﺎﻃﻞ ﻗﺸﺮﻯ ﻓ&= #65198;ﻋﻮﻥ ﺑﻮﺩﻩ،ﮐﻪ ﺷﻴ= 5198; ﻣﻴﺨﻮﺭﺩﻩ ﻭﺗ&#= 65228;ﻠﻴﻢ ﻣﻴﻴﺎﻓﺘﻪ.ﻭ ﺍ&= #65267;ﻦ ﻣﻬﺪﻯ ﻏﺎﻳﺐ ﺭ&= #65165;،ﻭﻟﺎﻳﺖ ﻫﺮ ﻓﻘﻴﻪ ﺳﻔﻴ&= #65258; ﻣﺬﻫﺒﻰ ﺷﻴﺮ ﺩ&= #65165;ﺩﻩ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﺍﺿ= ﺎﻓﻪ ﮐﻨﻢ،ﮐﻪ ﻫﺮﭘ= 5256;ﺠﺎﻩ ﻫﺰﺍﺭ ﻭﺍﮊﻩ ﺯ&= #65169;ﺎﻥ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﺑ&= #65264;، ﻭ ﺣﺘﻰ ﺯﺑﺎﻧﻬ&= #65166;ﻯ ﺩﻳﮕﺮ،ﻧﻴﺎﺯ = 5169;ﻠﻐﺖ ﻧﺎﻣﻪ ﻭﻓﺮﻫﻨ&#= 64403; ﺟﺪﻳﺪﻯ،ﺑﺮﺣA= 204;ب ﻤﻌﺎﻧﻰ ﻭﻣﻔﺎ&#= 65259;ﻴﻢ ﺳﻠﻮﮐﻰ ﻭﻋﺮﻓ&#= 65166;ﻧﻰ ﺩﺍﺭﺩ ﺗﺎﺗﻨﻈ&#= 65268;ﻢ ﺷﻮﺩ.ﮐﻪ ﺩﺭ ﻫﺮ= ﺯﻣﺎﻥ ﺍﻟﻔﺎﻅ ﻭ ﮐﻠﻤ&= #65166;ﺕ ﺭﺳﻴﺪﻩ ﺍﺯ ﺯﻣ&= #65166;ﻧﻬﺎﻯ ﺩﻭﺭ ﺭﺍﺑﺨﻮﺍ&#= 65259;ﻴﻢ،ﺑﻐﻠﻂ ﺑﻤﻌﺎﻧﻰ ﺍﻣﺮ&#= 65261;ﺯ ﺑﺮ ﺁﻧﻬﺎ ﺑﮕﺬ&= #65165;ﺭﻳﻢ.که ﺘﻐﻴﻴﺮ ﺍﻟﻔﺎ&#= 65221;،ﻭﺑﺨﺼﻮﺹ ﻣﻔﺎﻫﻴﻢ ﺫﻫﻨ&#= 65264; ﺁﻧﻬﺎ، ﺩﺭ ﻫﺮ &= #65199;ﻣﺎﻥ ﻭﻫﻤﻪ ﺯﺑﺎﻧﻬ&#= 65166;، ﻣﺪﺍﻡ ﺩﺭ ﺗﻐﻴ&= #65268;ﺮ ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﺟ&= #65200; ﻓﮑﺮ ﺍﺭﺗﺠﺎﻋ&#= 65264; ﻧﺨﻮﺍﻫﻨﺪ ﺩﺍ&#= 65207;ﺖ.ﮐﻪ ﺍﻣﺮﻭﺯ ﺩﺭ ﻫﺮ = ﻣﺴﻠﻤﺎﻥ ﻭﻣﺴﻴﺤﻰ ﻭﺯﺭ&#= 65193;ﺷﺘﻰ ﻗﺸﺮﻯ ﻭ ﻏﻴﺮﻩ&= #1548;ﺩﺭ ﺑﻴﻦ ﻣﻠﺘﻬﺎﻯ &= #65231;ﻴﺮ ﺳﺎﻟﻚ ﺁﻧﻬﺎ ﺟ&= #65166;ﺭﻯ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺟ&= #65260;ﻨّﻢ ﺳﺎﺯ ﻭ ﻣﺸ= ;ﺮﻙ ﻭ ﻗﻬﻘﺮﺍﻯ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﭘس اﺯ ﻣ&#= 65198;ﮒ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 4380;ﻨﺎﻥ ﻣﺴﺦ ﺧﻮﺍﻫﻨﺪ &= #65207;ﺪ، ﮐﻪ ﻣﺴﺦ ﻣﻴﻤﻮ&= #65253; ﻭ ﺧﻮﻙ ﺑﻬﺘﺮﻳ&= #65254; ﺷﺎﻧﺶ ﺁﻧﺎﻥ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﻣﺎﺭ ﻭ= ﻣﻮﺭ ﻧﻴﺰ ﻣﻴﺸﻮﻧﺪ&#= 1548;ﺍﮔﺮ ﺑﻔﺴﺦ ﮔﻴﺎﻫﻰ &= #65261; ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻧ&= #65198;ﻭﻧﺪ .<o:p></o:p> = 5193;ﺭ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ &= #65251;ﺴﺄﻟﻪ ﺍﻧﺘﺒﺎﻩ ﻭﺗﻮ&#= 65183;ّﻪ ﻭﺩﻗّﺖ،ﻭﮐﺴʋ= 68; ﻧﺘﺎﻳﺞ ﻧﺴﺒﺘﺎ ﺩﺭﺳت &#= 65176;ﺮﻭ ﺑﻴﺸﺘﺮ،ﺑﺎ ﻫ= 5250; ﺗﻔﺎﻭﺕ ﺯﻳﺎﺩ &= #65193;ﺍﺭﻧﺪ.ﺯﻳﺮﺍ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ،ﺑﺨﺼﻮﺹ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺁﻧﻬﺎ ﮐﻪ ﺩﺭ ﻧ= ﻄﻔﻪ ﻫﺴﺘﻨﺪ ﻓﺮﻕ ﻣ&= #65268;ﮑﻨﺪ.ﻭﻫﺮﮐس ﺑﻄﻮﺭ ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺗ&#= 65228;ﺎﻟﻰ ﻭ ﺗﮑﺎﻣﻞ ﻭ ﭘﻴ= ﺸﺮﻓﺖ ﻭ ﻓﺰﻭﻧﻰ ﺑﻴﺎ&= #65169;ﺪ.ﮔﺮﭼﻪ ﺑﻄﻮﺭ ﻧﺎ ﻣﺤﺪ&= #65261;ﺩ ﻭ ﻗﺎﺑﻞ ﻓﻘﺪﺍ&= #65253; ﻭ ﻗﻬﻘﺮﺍ ﻭﻋﻘ&= #65168; ﺭﻭﻯ ﻭ ﺳﻘﻮﻁ ﻋ= ﻘﻠﻰ ﻭﺭﻭﺍﻧﻰ ﻭﻧﻮ&#= 65227;ﻰ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65166;ﺷﻨﺪ. ﭼﻮﻥ ﺩﺭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺩﺭﺟﻪ ﺍﻳﻤﺎﻥ &= #65261;ﺑﺎﻭﺭﻯ ﺩﺭ ﺍﻋﺘﻘﺎﺩ ﺑ&= #64345;ﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ،ﻭ= 5197;ﺍﻩ ﺍﻟﻬﻰ ﺧﻮﻳﺶ،= 5261;ﻧﻴﺰ ﺩﺭ ﺍﻳﻤﺎﻥ ﻋﻤ&= #65248;ﻰ ﻭ ﺍﻧﺠﺎﻡ ﻭﻇﺎ&= #65267;ﻒ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ،ﻭﺗﻤﺮﮐﺰʋ= 65;ﺕ ﻭﺗﻮﺳّﻠﺎﺕ ﻋ= 5170;ﺎﺩﻯ ﻳﮑﺴﺎﻥ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﭘس ﺶ ﺷﻮﻕ ﻭ ﻃﻠ= ﺐ ﻭ ﭘﺎﻳﺪﺍﺭﻯ ﺩ&= #65197; ﺍﻋﻤﺎﻝ ﺩﻭﺭﻩ &= #65203;ﻠﻮﻙ ﺧﻮﺩ ﻣﺘﻔﺎﻭت هستند. ﺻﺒﻮﺭ᥾= 3; ﺁﻧﻬﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺑﻠ&= #65166;ﻳﺎﻯ ﺳﻠﻮﮐﻰ &#= 65261; ﻓﺘﻨﻪ ﻫﺎﻯ ﻣﺤﻴﻄﻰ ﻭ&= #65165;ﺟﺘﻤﺎﻋﻰ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ &= #64344;ﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ، &#= 64400;ﺴﺎﻥ ﺗﺎﺏ ﺗﺤﻤّﻞ ﺭ&#= 65165; ﻧﺪﺍﺭﻧﺪ ﻳﺎ ﺗ&= #65198;ﻙ ﺳﻠﻮﻙ ﻭ ﺻﻠﺎﺕ = ﻭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻭ&= #65247;ﺎﻳﺖ ﻭ ﺳﻮﮊﻩ ﻫﺎﻯ ﺗ= ﻮﺳّﻞ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﻨﺪ، ﻭ ﻳﺎ ﺑﺎ ﺧﺴﺘﮕ= ﻰ ﻭ ﺩﻟﺰﺩﮔﻰ ﻭ ﻳ= ﺎ ﮐﻢ ﮐﺎﺭﻯ ﺩﻭﭼ&= #65166;ﺭ ﻣﻴﺸﻮﻧﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﮐﻪ ﺩﺭ ﻫﺮ ﻣﺮﺣ= ﻠﻪ ﭘﻴﺸﺮﻓﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻧﺘﺎﻳﺞ ﻭﮐﺮﺍ&#= 65251;ﺎﺕ </spa= n>ﺟﺪﻳﺪ ﻣﻴﺮʌ= 03;ﻨﺪ،ﮐﻪ ﻣﺴﺖ ﮐﻨﻨﺪﻩ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ.ﻭ ﻏﺎﻓﻞ ﺍ= ﺯ ﮐﺮﺍﻣﺎﺕ ﻋﻈﻴ&#= 65250; ﺗﺮﺑﻌﺪﻯ.ﺁﻧﮕ&#= 65166;ﻩ ﻣﺸﻐﻮﻝ ﺑﺎﺯﻯ &= #65193;ﺭ ﻧﻤﺎﻳﺶ ﻣﻌﺠﺰ&#= 65257; ﮔﺮﻯ ﻣﻴﮕﺮﺩﻧ&#= 65194;.ﺷﻔﺎ ﻣﻴﺪﻫﻨﺪ ﻭﺣﮑ&#= 65252;ﺖ ﻣﻰﮔﻮﻳﻨﺪ،ﻭ = 5187;ﺘﻰ ﻣﮑﺘﺐ ﺳﻠﻮﮐﻰ &= #65193;ﺍﻳﺮ ﻣﻴﮑﻨﻨﺪ، ﺑﺪ= 5261;ﻥ ﺍﻳﻨﮑﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺁﻧﻬﺎ ﺭﺍ ﻣﺒﻌ&= #65262;ث ﺑﺮﺳﺎﻟﺖ ﻭ ﻣﺄ&= #65251;ﻮﺭﻳّﺖ ﺍﻟﻬﻰ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﺪ،ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﻧﻔﺮ ﺳﺎﻟﻚ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ. که ﺁﺧﻮ&#= 65255;ﺪﻫﺎ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﺩ&= #65227;ﻮﺕ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﺍ&#= 64404;ﺮ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻣ&= #65256;ﺤﺼﺮ ﮐﺮﺩﻥ ﺗﻮﺟّﻪ &#= 65191;ﻮﺩ ﺑﻴﻚ ﺳﻮﮊﻩ ﺍﻟ&= #65260;ﻰ ﺧﻮﻳﺶ،ﻏﻴﺮ ﺳ= 5166;ﻟﮑﺎﻥ ﻣﺪﺍﻡ ﺩﻭﭼﺎﺭ &= #64344;ﺮﻳﺸﺎﻧﻰ ﺗﻌﺪﺩ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65239;ﺮﺍﺭ ﻣﻴﮕﻴﺮﻧﺪ،ﮐA= 258; ﺣﺘﻰ ﺍﻧﺘﺨﺎﺏ &= #65169;ﻴﻦ ﺳﻮﮊﻩ ﻫﺎﻯ ﻧﻮ&= #65227;ﻰ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﻣ&= #65188;ﺎﻝ ﺍﺳﺖ. ﺁﻳﺎ ﺑﻔﮑ= ﺮ ﺳﻠﺎﻣﺘﻰ ﺑﺎﺷ&#= 65256;ﺪ ﻳﺎ ﺯﻳﺒﺎﺋﻰ،= 5261; ﻳﺎ ﺑﻴﻚ ثرﻭﺕ &#= 65261; ﻳﺎ ﺑﻔﮑﺮ ﻟﺬﺕ = ﺷﻬﻮﺕ ﻭ ﺷﻬﺮﺕ ﻭ ﺗﺤﮑ= ّﻢ ﻭﺧﻮﺩ ﺑﺰﺭﮒ ﭘ&= #65256;ﺪﺍﺭﻯ ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﮐﻪ ﻧﺎﻡ ﺁﻳﺖ ﺍ= ﻟﻠﻪ ﺑﺮﺧﻮﺩ ﻣﻴﮕﺬ&#= 65165;ﺭﻧﺪ،ﺣﺘﻰ ﺍﮔﺮ ﻧﺎﻡ ﮔﺪﺍ = ﻋﻠﻰّ ﺑﺮﺧﻮﺩ ﺑﮕﺬﺍ&#= 65197;ﻧﺪ.ﺷﺎﻳﺴﺘﻪ ﺍﻳﻦ ﻧﺨﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ. ﻭﻣﺠﺎﺯﺍ&= #65173; ﻭ ﻏﻀﺐ ﺷﺪﻳﺪ ﺗ= ﺮ ﺍﻟﻬﻰ ﺭﺍ ﺑﺪﻧ&= #65170;ﺎﻝ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ&= #65247;ﻰ ﻏﺎﻓﻞ ﺍﺯ ﺁﻥ ﺳ= ﺮﻧﻮﺷﺖ ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﻨﺪ ﺑﺨﺎﻃﺮ ﻫﻤﻴﻦ &= #65187;ﻴﺮﺕ ﺟﺎﻫﻠﺎﻧﻪ،ﻭ = 5267;ﺎ ﺣﺪّ ﺃﻗﻞ ﺍﻣﻮ&#= 65197;ﻋﻠﻤﻰ ﻭﻟﻰ ﻏﻴﺮ ﻣؤث= 617;ر ﺩﺭ ﺗﺮﺑﻴﺖ ﺭﻭ&= #65165;ﻥ ﮐﻪ ﻓﻴﻠﺴﻮﻓﺎ&#= 65253; ﺑﺰﺭﮒ ﺭﺍ ﺩﻭﭼ&= #65166;ﺭ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65197;ﻭﺍﻥ ﻭﺣﻴﺮﺕ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.ﮐﻪ ﺭﺍﺳﻞ ﺑﻰ ﺧﺒﺮ = ﺍﺯ ﻭﺍﻗﻌﻴّﺖ ﻋﺮ= 5235;ﺎﻥ ﺟﻬﺎﻥ ﻏﺮﺏ ﻭ ﺍ= ﻣﺮﻳﮑﺎ ﺭﺍ ﺑﻤﺤﺎﮐﻤﻪ &= #65203;ﻴﺎﺳﻰ ﻣﻰ ﮐﺸﺪ، ﮐﻪ ﭼ&= #65198;ﺍ ﭼﻨﻴﻦ ﻭﭼﻨﺎﻥ &= #65251;ﻴﮑﻨﻴﺪ.ﮐﻪ ﺷﻌﺎﺭ ﻓﺮﻳﺒﻨ&#= 65194;ﻩ ﺍﺣﺰﺍﺏ ﭼﭗ ﺑﻮ&= #65193;ﻩ ﺍﺳﺖ.ﻭﻟﻰ ﭼﭙﻰ = ﻫﺎ ﺭﺍ ﻣﺤﺎﮐﻤﻪ ﻧ&= #65252;ﻰ ﮐﻨﺪ،ﭼﻮﻥ ﺧﻮ= 5193; ﻭﭘﻴﺮﻭﺍﻧﺶ ﭼ&#= 64345;ﻰ ﺑﻮﺩه اﻧﺪ.ﻭﺭ= 5165;ﺳﻞ ﺳﺎﻟﻬﺎ ﮔﺮﻓﺘ&#= 65166;ﺭﺍﻳﻦ پیرﻭﻯ ﺑﻮﺩﻩš= 8; ﮔﺮچه همیشه علامت = 5262;ﭼﺮﺍﻍ ﺭﺍﺳﺖ ﺭﻭﻯ ﻣﻴ&= #65194;ﺍﺩﻩ.ﭼﻮﻥ ﺧﻮﺩ ﻟﻮﺭﺩ ثر= 5261;ﺗﻤﻨﺪ،ﻭ ﺍﺳﺘﺎﺩ ﻓﻴﻠﺴ&#= 65262;ﻑ ﺩﺍﻧﺸﮕﺎه ﻫﺎ &#= 65261; ﺗﻨﻬﺎ ﻭﺍﺭث ﻣ&#= 64401;ﺘﺐ ﭘﻮﺯﻳﺘﻴﻮﻳﺴ= 5250; ﻣﻨﻄﻖ ﺭﻳﺎﺿی &#= 65170;ﻮﺩﻩ ﮐﻪ ﺧﻮﺩﺭﺍ ﺍﺻ&= #65268;ﻞ ﺗﺮﻳﻦ ﻓﻠﺴﻔﻪ &= #65251;ﻌﺎﺻﺮ ﻣﻴﺪﺍﻧﺴﺖ ﻓﻠ&#= 65204;ﻔﻬﺎﻯ ﭼﻮﻥ ﻫﺰﺍﺭﺍﻥ &= #65235;ﻠﺴﻔﻪ ﺁﺑﺮﻭﻣﻨﺪﻯ ﭼ&#= 65262;ﻥ ﺍﺻﺎﻟﺖ ﻋﻘﻞ ﻭ = ﺍﺻﺎﻟﺖ ﺍﻧﺴﺎﻥ ﻭﻭﺟﻮ&#= 65193; ﻭ ﻫﻴﻮﻣﺎﻧﻴﺴ&#= 65250; ﺑﻔﺮﺍﻣﻮﺷﻰ ﮔ&#= 65198;ﺍﺋﻴﺪﻧﺪ.ﻳﺎ ﺍﻳﻦ ﻓﻴﻠﺴﻮﻑ &= #65219;ﺮﻓﺪﺍﺭ ﺍﺻﺎﻟﺖ ﺟﻨﮓ ﻭ = ﺗﺼﻔﻴﻪ ﻫﺎﻯ ﻓﻴﺰﻳﮑﻰ &= #65183;ﻬﺎﻧﻴﺎﻥ،ﮐʌ= 58; ﺑﻴﺴﺖ ﻭ ﺃﻧﺪﻯ = ﺳﺎﻝ ﺩﺭ ﻗﻴﺪ ﺯﻧﺠﻴ&= #65198; ﺩﺭ ﺗﻴﻤﺎﺭﺳﺘ&#= 65166;ﻥ ﺑﻮﺩ ﻭﻟﻰ ﻓﻴﻠ&= #65204;ﻮﻑ ﻋﺮﻓﺎﻧﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﺭﺍ= ﻣﻰ ﺑ᥾= 8;ﻨﻴﻢ ﮐﻪ ﻋﻤﺮﻫﺎﻯ ﺩ&= #65197;ﺍﺯ ﺑﻴﺶ ﺍﺯ ﺻﺪ ﺳﺎ= ﻝ ﺩﺍﺭﻧﺪ ﻭ ﺩﺭ ﭘ= ﻴﺮﻯ ﭼﻮﻥ ﺟﻮﺍﻧﻬﺎ &= #65165;ﺣﺴﺎس ﻭﺗﻔﮑّﺮ ﺩﺍﺭ= 5255;ﺪ ﻭﺣﺘﻰ ﺩﺭ ﻟﺤﻈ&= #65166;ﺕ ﻣﺮﮒ ﺟﺰ ﺣﮑﻤﺖ&= #65187;ﺮﻓﻰ ﻧﺪﺍﺭﻧﺪ.ﻭﺑﺠ&#= 65166;ﻯ ﺗﺮس ﺍﺯ ﻣﺮﮒ ﺍ&= #65203;ﺘﻘﺒﺎﻝ ﺍﺯ ﺁﻥ ﻣﻴﻨﻤﺎ&= #65267;ﻨﺪ ﺗﺎ ﺑﻮﻋﺪﻩ ﻫﺎ&= #65263; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ = ﺑﻬﺸت هاﻯ ﺳﻮﻡ ﻫﻔﺖ &#= 65259;ﺰﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65193;ﺭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻭ = ﻧﻴﺰ ﺭﺟﻌﺖ ﺩﺭ ﻧﻮﻉ = ﻓﻮق ﺒﺸﺮی ﺒﺠﻬﺎﻥ &#= 65169;ﻨﻤﺎﻳﻨﺪ،ﺗᥴ= 6;ﺷﺎﻳﺪ ﺑﺎﻣﻬﺪی ﻤﻮﻋ= 5262;ﺩ ﺧﻮﺩ،ﺑﺘﻮﺍﻧA= 256;ﺪ ﺑﻨﻮﺭ ﺭبّ ﺮﺣ= 5252;ﺎن ﺒﺮﺳﻨﺪ. ﮐﻪ ﻣﺤ= ﻤﺪ ﻭﻋﻠﻰّ ﺑﺎﺭﻫ= 5166; ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ &= #65165;ﻳﻦ ﻗﺎﺋﻢ ﺁﺧﺮ ﺍﻟ&= #65200;ﻣﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺷ&= #65242; ﻣﻰ ﺭﻳﺨﺘﻨﺪ ﮔ&= #65198;ﭼﻪ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﺍ ﻓﻌﻠﺎ ﺩﺍﺷ&= #1578;ه اﻧﺪ ﺍﮔﺮ ﺍﻭﻟ&#= 65268;ﺎ ﺑﺠﻠﻮ،ﻭﺩﺷﻤA= 256;ﺎﻥ ﺣﻘﺎﻳﻖ ﺗﺠﻠّ= 5268;ﺎت اﻟﻬﻰ ﺑﻌﻘب ﻤ= 5268;ﺮﻭﻧﺪ.ﺩﺭ ﻋﻮض عوﺍم ﻤﺮʋ= 93;ﻡﺳﺎﺩﻩ ﻟﻮﺡ، ﺩﺭ ﻓﺼﻮ&#= 65245; ﻣﻘﺪﻣﺎﺗﻰ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻭﺩﺭ ﺣﻴ&= #65262;ﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65267;ﺶ ﻫﺴﺘﻨﺪ.ﮐﻪ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺑﺎ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﻴﺸﺘﺮﻯ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ، = 5261; ﺩﺭ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﻬﺘﺮﻯ ﺑﺠﻬﺎ&#= 65253; ﺗﻮﻟﺪ ﻣﺠﺪﺩ ﺩ&= #65165;ﺭﻧﺪ،ﺗﺎ ﺁﻧﮕﺎﻩ ﺑﺎ ﻣﺴ&= #65164;ﻮﻟﻴﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﺑ&= #65198;ﺳﻨﺪ. ﭼﻮﻥ ﻗﺪﺭﺕ ﺩﺭ&= #65241; ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ.ﻟﺬﺍ ﻣ&= #65268;ﮕﻮﻳﻢ ﮐﻪ ﺑﻰ ﺩﻳﻨﻰ ﺧ= ﻴﻠﻰ ﺑﺮ ﺑﺪ ﺩﻳﻨﻰ ﺷ= ﺮﺍﻓﺖ ﺩﺍﺭﺩ.ﻭﻟﻰ ﻫﺪ&= #65233; ﺧﺪﺍﻭﻧﺪ ﺑﻬﺪ&#= 65267;ﻨﻰ ﻭ ﺑﻬﺒﻮﺩ ﻭ ﺑﻪ= ﺷﺪﻥ ﺑﻴﺸﺘﺮ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭﻧﻮﻋﻰ ﺩﺭ ﻫﺮ = ﻣﻮﺟﻮﺩ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻫﻤ&= #65166;ﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﻧﻪ ﺭﻓﺘﻦ ﺑﺒﺎ&= #65231;ﻬﺎﻯ ﺑﻮﺳﺘﺎﻧﻰ ﺑﻬ&#= 65208;ﺘﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﻭ ﺩ= ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261; ﺁﺳﻤﺎﻧﻬﺎ.ﮐﻪ &= #65193;ﺭ ﻋﺎﻟﻢ ﺭﻭﺡ ﻫﻴ&= #64379; ﻳﻚ ﺍﺯ ﺻﻔﺎﺕ ﻣ= ﺎﺩﻯ ﺟﻬﺎﻥ، &#= 64380;ﻮﻥ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65261; ﺗﻦ ﻭ ﺷﻬﻮﺕ ﻭ ﺍ= ;ﺣﺴﺎس ﻭ ﻏﻴﺮﻩ ﺭﺍ ﻧﺪ= ﺍﺭﻧﺪ.ﻭ ﻧﻴﺎﺯﻯ ﻫﻢ ﺑﺤ&= #65262;ﺭﻳّﻪ ﻫﺎﻯ ﻓﺮﺍﻭﺍﻥ&#= 1548;ﺑﺮﺍﻯ ﺷﻬﻮﺕ ﺭﺍﻧﻰ ﺑ&= #65194;ﻭﻥ ﺍﺷﺒﺎﻉ ﻭ ﺳﻴﺮ&= #65263; ﺑﺮﺳﻨﺪ.ﺑﻠﮑﻪ &= #65187;ﻮﺭﻳﻪ ﻫﺎ،ﻫﻤﺎﻥ ﺣﻮ= 5197; ﻭﻫﻮﺭ ﻭ ﺧﻮﺭ ﻭ= ﻗﺮّﻩ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ = ﺍﻟﻬﺎﻣﺎت عقلی اﻟﻬﻰ، ﺩ= ;ﺭﺷﻬﻮﺩﻫﺎﻯ ﻓﺮﺍﻭﺍﻥ ﻋﻘﻠ&#= 65264; ﺩﺭﺑﺎﺯﮔﺸﺖ ﺑ&#= 65192;ﻠق اﺳﺖ. ﮐﻪ ﻫﻢ ﺍﮐ= ﻨﻮﻥ ﺍﻳﻦ ﺣﻮﺭﻳّﻪ</s= pan> </spa= n>ﻫﺎ ﺭﺍ ﺩﺭ ﺟ= 5260;ﺎﻥ ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻭﻟﺎﻳﺘ&#= 65260;ﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻣﻴﺮﺳﺪ.چه ﺮﺳ= 5194; ﮐﻪ ﺷﻬﻮﺩﻫﺎی &#= 1593;قلی ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65259;ﺰاﺭﺍﻥ ﺑﺮﺍﺑﺮﻣﻬﻢ ﺗ&#= 65198;.<o:p></o:p> = 5261; ﺑﺎﻟﺄﺧﺮﻩ ﺑﺎﻳﺪ ﮔﻔﺖ،ﻋ= 5252;ﻞ ﺗﻮﺟّﻪ ﺍﻧﺴﺎ= 5253; ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #65165;ﻋﻤﺎﻝ ﺣﻴﺎﺗﻰ ﺍﻭ،ﭼ= 5262;ﻥ ﺩﻳﺪﻥ ﻭ ﺷﻨﻴﺪ&= #65253; ﻭ ﮔﻔﺘﻦ ﻭ ﺣﺮﮐ= ﺖ ﻧﻤﻮﺩﻥ ﻭ ﻏﻴﺮ&= #65257;،ﺩﺭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﻫﺴﺘﻰ ﻋﻤﻠﺎ ﺩ&= #65197; ﺩﺳﺖ ﺧﺪﺍﻭﻧﺪ &= #65261;ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ، ﻭ ﺍﺯ ﻃ&= #65198;ﻳﻖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261;ﺭﻭﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺧ&= #65194;ﺍﻭﻧﺪ ﺭﺍ ﻧﺒﺎﻳﺪ ﭼﻮ&= #65253; ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﻗ&= #65198;ﺍﺭ ﮔﺮﻓﺘﻪ ﺩﺭ ﮐﻨ&= #65166;ﺭ ﻫﺴﺘﻰ ﺑﺪﺍﻧﻴ&#= 65250;.ﮐﻪ ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﻭ = ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧ&#= 65194;ﻩ ﻭ ﻳﺎ ﻇﺎﻫﺮﺍ ﻏ= ﻴﺮ ﺯﻧﺪﻩ،ﭼﻮﻥ ﺃ= 5175;ﻤﻬﺎ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﺗ&= #65188;ﺖ ﺃﺗﻤﻰ ﮐﻪ ﺃثی= 585;ﻯ ﻣﻴﮕﻮﺋﻴﻢ،ﻭA= 187;ﺘﻰ ﻣﻮﺟﻮﺩﺍﺕ ﻣﺘ&#= 65262;ﺍﻟﻰ ﻓﺮﺍﻭﺍﻥ ﺗﺤﺖ &= #65155;ثیرﻯ ﺳﺮﺍﺳﺮ ﺩﺭ ﺣﺎ&= #65245; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻫﺴﺘﻨﺪ.ﻭ ﺍﻧﻮ&= #65165;ﻉ ﻭ ﺍﺟﺴﺎﻡ ﻣﺤﺴ&= #65262;س ﻭ ﺁﺑﮋﮐﺘﻴﻮ ﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺯﺍئیدﻩ ﺗﺪﺑʌ= 68;ﺮ ﻣﺮﺍﺗﺐ ﺭﻭﺣﻰ &= #65153;ﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ ﺍﺭﻭﺍ&= #65185; ﺧﻮﺩ ﺍﺯ ﺃﺻﻞ ﺍ= ﻗﻴﺎﻧﻮس ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﻫﺴﺘﻨﺪ ﻭ ﺑﻘﻮ&= #65245; ﻋﺮﻓﺎ ﺩﺭ ﻫﺴﺘ&= #65264; ﻏﻴﺮ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﮐﺴﻰ ﻧﻴﺴﺖ.ﻭ ﻫ= ﻤﻪ ﭼﻴﺰ ﺩﺭ ﻭﺣﺪﺕ = ﻭﺟﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺷ&= #65166;ﻣﻞ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65261; ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎ&#= 65197; ﻫﺮ ﮐﺎﺭﻯ،ﮐﻪ &#= 65165;ﺧﺘﻴﺎﺭﺵ ﻋﻤﻠﺎ ﺩﺭ ﺍﺧﺘ&= #65268;ﺎﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ.ﻭ ﻣﺎ ﺑﺎﻳﺪ ﺗﻨﻬ&= #65166; ﺑﻔﮑﺮ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻋﻰ ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ &= #65197;ﻭﺡ ﺧﻮﺩ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺑﺎﺷﻴﻢ.ﻭ ﺍﻟّ&#= 65166; ﺩﺭ ﻗﻬﻘﺮﺍﻫﺎ&#= 65263; ﻧﻮﻋﻰ ﺧﻮﺍﻫﻴ&#= 65250; ﺑﻮﺩ.ﮐﻪ ﺑﺎﺯ ﺩ= ﺭ ﺳﻠﻄﻪ ﻭ ﻃﻠﺴﻢ = ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﭘﺎﺋﻴﻦ &= #65175;ﺮﻯ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ. = ﻭﻧﻤﻮﻧﻪ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺩﺭ ﺧﻮﺩﺵ،ﮐﻪ &#= 65259;ﺮ ﮔﻠﺒﻮﻝ ﻭ ﺳﻠّ&#= 65262;ﻝ ﻭ ﺃﺗﻤﻬﺎﻯ ﺗﻦ = ﺍﻧﺴﺎﻥ،ﻫﺮﻳA= 242; ﻭﺟﻮﺩﻯ ﻣﺴﺘﻘ&#= 65246; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;،ﮐﻪ ﺯﻣﺎﻧﻰ ﻣﺘﻮﻟ&#= 65194; ﻭﺯﻣﺎﻧﻰ ﻣﻴﻤ&#= 65268;ﺮﻧﺪ.ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ ﻣﺎ ﺧ&= #65262;ﺩﻣﺎﻥ ﺭﺍﺑﺮﻗﺮﺍﺭ ﻭ&#= 65261;ﺍﺣﺪ ﺍﺣﺴﺎس ﻣﻴﮑﻨ= 5268;ﻢ.ﻭ ﺗﻤﺎﻡ ﺫﺭّﺍﺕ &#= 65261;ﺟﻮﺩ ﺍﻧﺴﺎﻥ ﺩﺭ ﻳﻚ = ﺁﺯﻣﺎﻳﺶ ﺭﺍﺩﻳﻮﺍﮐﺘﻴ= 5262;،ﻇﺮﻑ ﺷﺼﺖ ﺳﺎﻝ ﭘﻨﺠ&= #65166;ﻩ ﺑﺎﺭ ﺗﻐﻴﻴﺮ ﻣ&= #65268;ﮑﻨﺪ.ﻭ ﺁﻧﭽﻪ ﻣﺎﻧﺪن= 740; اﺳﺖ،ﻫﻤﺎﻥ ﮊA= 255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﺎ ﺍﺳﺖ&= #1548;ﮐﻪ ﻣﺎﺩﻯ ﺃﺗﻤﻰ ﻧ&= #65252;ﻴﺒﺎﺷﺪ. ﻭﻓﮑﺮ ﻭﺗﻮﺟّ= 5258; ﻭ ﺍﺣﺴﺎس ﺣﻴﺎ&#= 65173; ﻭﺍﻧﺴﺎﻧﻴّﺖ = 5251;ﺎ،ﻧﺘﻴﺠﻪ ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﺳﺖ.ﮐﻪ ﺍﺯ ﺍﺻ= ﻞ ﺍﻟﻬﻰ،ﻭﺧﻮﺩ = 5169;ﻴﺮﻭﻥ ﺍﺯ ﺗﻦ ﻣﺎ ﺩﺭ ﻋ= ;ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻟﺬ&= #65165; ﻣﻴﮕﻮﻳﻢ،ﻫﺮA= 267;ﻚ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ &= #65191;ﻮﺩ ﻳﻚ ﺗﺠﻠّﻰ ﺻﻔ&#= 65166;ﺗﻰ ﺍﺯ ﺻﻔﺎﺕ ﺧﺪﺍ&= #65261;ﻧﺪ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻟ&= #65264; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺑﺎ ﺗﻤﺎﻡ ﻋﻘﻠ&= #65264; ﮐﻪ ﺩﺍﺭﻧﺪ،ﻗ= 5194;ﺭ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭﻙ ﻧﻤﻰ ﮐﻨﻴ&= #65250;.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺩﺭﻙ ﻟ= ﺰﻭﻡ ﻭ ﻓﺎﻳﺪﻩ ﺍﻟﻬ&= #65264; ﺗﺮ ﮐﺮﺩﻥ ﻣﻘﺎ&= #65249; ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ ﺑﻨﻤﺎﺋﻴﻢ ﺍﮔ&#= 65198; ﺑﺘﻮﺍﻧﻴﻢ ﺑﺎ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺸﻬﻮﺩ &= #65251;ﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﻫﻔ= 5176;ﮕﺎﻧﻪ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻴﻢ .<o:p></o:p> = 5251;ﺴﺄﻟﻪ ﺍﻧﺘﺨﺎﺏ ﻭ ﺑﺮ&= #64404;ﺰﻳﺪﻥ ﻣﺎ،ﺩﺭ ﻏﺎﻳﺖ &#= 65261; ﻧﻬﺎﻳﺖ ﺩﺭ ﺳﻤ&= #65174; ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65169;ﺎﻳﺪ ﺑﺎﺷﺪ. ﻭﻧﻪ ﺑﺎ= ﻟﻌﮑس ﺑﺴﻮﻯ ﻗﻬﻘﺮﺍ&#= 1548;ﮐﻪ ﺑﺎﻳﺪ ﻓﺮﻣﺎﻥ &= #65155;ﺯﻟﻰ ﺃﺑﺪﻯ ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ ﺭﺍ ﺩﻧﺒﺎﻝ ﮐﻨ&= #65268;ﻢ. ﻳﻌﻨﻰ ﺷﺪﻥ ﻭ ﺻ= ﻴﺮﻭﺭﺗﻰ ﮐﻪ ﻣﻮﺭﺩ ﻧﻈﺮ = ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻧﻪ &= #65259;ﻮﺳﻬﺎﻯ ﺟﺎﻫﻠﺎﻧﻪ ﻧﻔ&#= 1587; ﺁﻟﻮﺩﻩ ﻣﺎ، ﮐ&#= 65258; ﺑﮑﺎﺭﻣﺎﻫﺎﻯ &#= 65187;ﻘﻴﺮ ﻭﺗﮑﺮﺍﺭ ﻣﺠﺪ&#= 65193; ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻨﺠﺮ ﻣﻴﮕ&= #65198;ﺩﺩ.ﻭ ﻫﺮ ﺭﻭﺣﻰ ﺩﺭ ﺗ= ﮑﺎﻣﻞ ﺑﺎﻳﺪ،ﺍﺯ ﻧﺮ= 5193;ﺑﺎﻥ ﺻﻔﺎﺕ ﻭ ﺍﻧﻮﺍ&= #65225; ﻭ ﻣﺮﺍﺗﺐ ﺷﻬﻮ&= #65193;ﻯ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍ&#= 65247;ﻬﻰ،ﻭ ﮐﺴﺐ ﻋﻘﻠﻬﺎ ﻭ = ﺍﺧﻠﺎﻕ ﻣﺮﺑﻮﻃﻪ ﺧﻮﺩ&#= 65197;ﺍ،ﻭ ﺗﺎ ﺃﺑﺪ ﺑﻰ ﺍﻧ= ﺘﻬﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺩﺭ ﺍﺑﺪ&= #65267;ّﺖ ﻣﻄﻠﻖ، ﻓﺮﺿﺎ &#= 65191;ﻮﺩﺭﺍ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮ&#= 65165;ﺭﻭﺗﺠﻠّﻰ ﻧﻮﺭ ﺍﻟﻠﻪ ﺃﻫ&= #65262;ﺭﻣﺰﺩﺍ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺑﺮﺳﺎﻧﺪ</sp= an>. ﻭ ʋ= 65;ﻳﻦ ﻏﺎﻳﺖ ﻭ ﻧﻬﺎﻳ&= #65174; ﻣﺎ ﻳﻚ ﺿﺮﻭﺭﺗ&= #65264; ﻓﻄﺮﻯ ﻭ ﻃﺒﻴﻌ&= #65264; ﺫﺍﺕ ﺭﻭﺣﻰ ﻣﺎ = ﻣﻴﺒﺎﺷﺪ.ﻭﺭﺍ&#= 65257; ﮔﺮﻳﺰﻯ ﺍﺯ ﺁﻥ = ﻧﻴﺴﺖ ﺣﺘﻰ ﺍﮔﺮ ﺑﺎﺭ&= #65259;ﺎ ﺗﮑﺮﺍﺭ ﮐﺎﺭﻣ&#= 65166;ﻫﺎ ﺻﻮﺭﺕ ﮔﻴﺮﺩ ﮐ&= #65258; ﺑﺎﺯ ﺑﻬﻤﻴﻦ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺎﻳﺪ &= #65169;ﺮﺳﻴﻢ، ﺗﺎ ﺩﺭ ﺍﺑﺪﻳّ&#= 65174; ﻋﺎﻗﺒﺖ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺍﻟﻠﻪ ﺑﺎﺯﮔﺮ&#= 65193;ﻳﻢ.ﮐﻪ ﺣﺘﻤﺎ ﺑﺎﺯﮔﺸ&#= 1575; ﺮﻭﺡ ﮐﺎﻣﻞ ﺷﺪ&= #65257; ﺍﺳﺖ، ﻭﻧﻪ ﺗﻦ &= #65169;ﺸﺮﻯ ﻭﺣﻴﻮﺍﻧﻰ ﻣﺎ&#= 1548;ﮐﻪ ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭ&= #65165;ﻥ ﭘﺮ ﺁﺷﻮﺏ ﻭﺁﺷ&= #65236;ﺘﻪ ﻭ ﻋﻴﺐ ﻭﺑﺎ ﺑﻴ= ﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭﺩﺭﺟ&#= 65166;ﺗﻰ ﺍﺯ ﺟﻨﻮﻥ ﻭﺣﻘ&= #65166;ﺭﺕ، ﮐﻪ ﻫﻤﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﻧﺴﺒﺖ ﺑﺎﻧﻮﺍ&#= 65225; ﺑﻌﺪﻯ ﺧﻮﺩ ﺩﺍ&= #65197;ﻧﺪ ﻭ ﻓﻌﻠﺎ ﺩﺭ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﺍﻳﻦ ﻏﺎ&= #65267;ﺖﺳﺮﻧﻮﺷﺘﻰ ﻣﺎ،ﺑﺎ ﺍﻧﺘﺨ= 5166;ﺏ ﺩﺭﺳﺖ ﻳﺎ ﻏﻠﻂ&= #1548;ﺯﻭﺩﺗﺮ ﻳﺎ ﺩﻳﺮﺗﺮ ﺻﻮ&= #65197;ﺕ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ.&= #65261; ﺩﺭﺑﺸﺮﻳّﺖ </spa= n>ﮐﻨﻮﻧﻰ،ﻧﻬ= ;ﺎﻳﺖ ﺭﺳﻴﺪﻥ ﻭﺍﺟﺐ &= #65261; ﻟﺎﺯﻡ ﺍﻟﺎﺟﺮ&#= 65165; ﺭﺳﻴﺪﻥ ﺳﻠﻮﮐ&#= 65264; ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65255;ﻮﺭ ﻗﺎﺋﻢ، ﺍﻳﺪﺁ= 5245; ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺑﻌﺮ&= #65205; ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺍ&= #65203;ﺮاء ﻭﻣﻌﺮﺍﺝ ﮐﺮﺩ.&= #65261; ﺍﺭﺟﻤﻨﺪﻯ ﺍﻟ&#= 65260;ﻰ ﻳﺎﻓﺖ ﮐﻪ ﻓﻌﻠ&= #65166; ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟ&#= 65260;ﻰ ﺭﺍ ﺑﺮ ﺩﻝ ﭼﻨﺪ= ﺳﺎﻟﻚ ﺧﻮﺩﺩﺍﺷﺖ. ﺗﺎ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﭼﻪ = ﻧﻮﻉ ﻫﺴﺘﻰ ﻫﺎ ﻭ ﭘﺎ= ﺩﺷﺎﻫﻰ ﻫﺎﻯ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ.ﺭﺍﻩ ﺭ&= #65203;ﻴﺪﻥ ﺯﻭﺩﺗﺮ ﻭﺭﺍﺣ&#= 65174; ﺗﺮ ﺑﺪﻭﻥ ﻫﺮ ﻗ= ﻬﻘﺮﺍﺋﻰ،ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺭﺧ&#= 65262;ﺍﺳﺖ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﻭﻣﺮﺑّﻰ ﺭﻩ ﺭ&#= 65235;ﺘﻪ ﺧﻮﺩ ﺭﺍ ﺑﮑﻨی&#= 1605; ﻭ ﺍﻭﺭﺍ ﺩﺭ ﺭؤ&= #65267;ﺎ ﺑﺸﻨﺎﺳﻴﻢ.ﻭ ﺧ&= #65194;ﺍﻭﻧﺪ ﺣﺘﻤﺎ ﺑﺮﺍﻯ ﻫ&= #65198; ﻃﺎﻟﺐ ﺻﺎﺩﻕ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ، ﭼﻨﻴﻦ &#= 65251;ﺮﺑّﻰ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65165;ﻭﺭﺍ ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﻣ&= #65268;ﻨﻤﺎﻳﺪ.ﮐﻪ ﺑﺨﺼﻮﺹ ﺩﺭﺷﺸ&#= 65252;ﻴﻦ ﻭﻟﺎﻳﺖ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭﻭﻟﺎﻳﺖ ﺳﻠ&#= 65262;ﮐﻰ ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ&#= 1548;ﭘس ﺍﺯ ﻃﻰ ﭘﻨﺞ ﻭﻟ= ﺎﻳﺖ ﭘﻴﺸﻴﻦ ﻭ ﮐﺴﺐ = ﺷﻬﻮﺩﻫﺎﻯ ﻧﻬﺎﺋﻰ ﺁﻧﻬﺎ.&= #65193;ﺭ ﭼﻨﺪﻳﻦ ﺗﻮﻟﺪ &= #65169;ﺸﺮﻯ، ﺍﻳﻨﻚ ﭘس ﺍﺯ ﺗ&= #65184;ﺪﻳﺪ ﺷﻬﻮﺩﻫﺎﻯ ﭘﻨ&#= 65184;ﮕﺎﻧﻪ ﻣﻘﺪﻣﺎﺗﻰ،ﺧA= 262;ﺍﻫﺪ ﺗﻮﺍﻧﺴﺖ ﺑﻨﻮ&#= 65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺏّ ﺍﻟﻨﻮﻉﺑ= 5208;ﺮﻯ ﺑﺮﺳﺪ.ﻭ ﺍﮔﺮ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻧﻴﺰ ﺑﻤ&= #65208;ﻴّﺖ ﺍﻟﻬﻰ ﺩﺍﺷﺖ، &#= 65169;ﺎ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﻣ&= #65268;ﺮﺳﺪ.ﻭ ﺑﺮﺍﻯ ﻃﺎﻟﺐ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ،ﮐﻪ ﻭﻟ= 5264;ّ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65165;ﻭ ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﺷ&= #65262;ﺩ.ﺣﺘﻰ ﺍﮔﺮ ﻇﺎﻫﺮ ﺁﺧ&= #65262;ﻧﺪ ﻭﻣﺘﺪﻳّﻦ ﻧﺪ= 5165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﻭﻳﺎ ﺩﺭ= ﻳﻚ ﺟﺎمعه هاﻯ ﻏ᥾= 8;ﺮﺍﺯ ﺩﻳﻦ ﻭﻣﺬﻫﺒﻰ &= #65239;ﺸﺮﻯ ﮐﻪ ﺷﺨﺺ ﻗﺒﻠﺎ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﻣثلا ﺑA= 198;ﺍﻯ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﺴﻠﻤﺎﻥ ﮐﻪ ﭘ&= #65268;ﺮ ﺧﻮﺩﺭﺍ ﻳﮑﻰ ﺍ&= #65199; ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌ&#= 65258; ﻳﻬﻮﺩﻯ،ﻭ ﺣﺘ= 5264; ﺑﻰ ﺩﻳﻨﻰ ﺑﻴﺎ&= #65169;ﺪ.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﻫﻤﻪ ﺍﺩ&= #65267;ﺎﻥ ﺷﻬﻮﺩ ﺁﻧﻬﺎ ﺭ&= #65165; ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺑ&= #65260;ﻴﭻ ﮐﺪﺍﻡ ﺍﺯ ﺁﻥ ﺍ= ﺩﻳﺎﻥ ﺭﺳﻤﻰ ﻭ ﺍﺳﻤﻰ = ﮐﻪ ﺍﺣﺰﺍﺑﻰ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﻫﺴﺘﻨﺪ،ﺗﻌﻠ= 17;ﻖ ﻧﺪﺍﺭﺩ.ﺣﺘﻰ ﺍ&= #64404;ﺮ ﺑﻴﻦ ﺁﻧﻬﺎ ﻭ ﻇ= ﺎﻫﺮﺍ ﺭﻓﺘﺎﺭﻫﺎﻯ ﺁ&#= 65255;ﺎﻥ ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺍﮔ= ﺮ ﮐﻪ ﮐﺴﻰ ﺭﺍﻫﻨ&= #65252;ﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65191;ﻮﺩﺳﺮﺍﻧﻪ ﺍﻧﺘﺨﺎﺏ ﮐﻨﺪ.&= #64380;ﻮﻥ ﻇﺎﻫﺮ ﺍﻟﺼﻠﺎ&#= 65185; ﻭ ﻣؤﻣﻦ ﺍﺳﺖ ﺣ&= #65176;ﻰ ﺍﮔﺮ ﺍﺗﻔﺎﻗﺎ &= #65261;ﻟﻰ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ،ﺑﺎﺯ ﻋﻤﻠﺎ ﺷﺮﻙ ﺷﺪ&= #65257;،ﻭ ﺑﺪﺗﺮﻳﻦ ﻣﺠﺎ&#= 65199;ﺍﺕ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65193;.ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺣﺘﻰ &= #65165;ﮔﺮ ﺳﺮﺍﺳﺮ ﻋﻤﺮ ﺭ&= #65261;ﺯﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﭼ&= #65256;ﻴﻦ ﺍﻧﺘﺨﺎﺑﻰ ﻫﻮ&#= 1587; ﻧﻔس ﺁﻟﻮﺩﻩ ﻣ&#= 65166; ﺍﺳﺖ،ﻭ ﺁﻧﺎﻥ &#= 65191;ﻮﺵ ﻇﺎﻫﺮ ﻧﻴﺰ ﺟﺎ&= #65257; ﻃﻠﺐ ﻭ ﺷﻬﻮﺕ ﺭ= ﺍﻥ ﻭ ﺯﺭﺃﻧﺪﻭﺯ ﻭ = ﺟﻠّﺎﺩﻯ ﺳﺘﻤﮑﺎﺭ ﺑﻨﺎ&#= 65249; ﺁﺧﻮﻧﺪ ﻣﺬﻫﺒ&#= 65264; ﻣﻴﺒﺎﺷﻨﺪ .<o:p></o:p></span= > = 5175;ﺼﻮﺭ ﺭﺍﺑﻄﻪ ﺟﺴﻢ ﺑ&= #65166; ﺫﻫﻦ،ﻣﺸﮑﻞ ﺭ= 5165;ﺑﻄﻪ ﻋﻘﻞ ﻭ ﺟﺴﻢ ﺭﺍ= ﺣﻞ ﻧﻤﻰ ﮐﻨﺪ.ﻣﺎﺩ&= #65165;ﻡ ﮐﻪ ﺫﻫﻦ ﻫﻤﺎﻥ = ﻋﻘﻞ ﻧﻴﺴﺖ،ﻭﺟﺰﺋA= 264; ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ &= #65165;ﺯ ﮐﺎﺭ ﻧﻔسﺍﻣّA= 166;ﺭﻩ ﻭ ﺭﻭﺍﻥ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻭ ﭘُﺮﻋﻘﺪﻩ ﻭ&#= 65227;ﻘﻴﺪﻩ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﻋ&= #65240;ﻞ ﺳﻄﺢ ﺗﮑﺎﻣﻠﻰ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﭘﺎﺋﻴﻦ &= #65193;ﺍﺭﺩ.ﺯﻳﺮﺍ ﺗﻦ ﺍﻧﺴﺎﻥ ﺩﺭ = ﺍﺧﺘﻴﺎﺭ ﺫﻫﻦ ﻭﺍﻋﺼﺎﺏ&#= 1548;ﻭ ﻫﺮﺩﻭ ﺩﺭ ﺍﺧﺘ&= #65268;ﺎﺭ ﻭﮐﻨﺘﺮﻝ ﺭﻭﺍ&#= 65253; ﻧﻮﻋﻰ،ﻭ ﻫﺮﺳ= 5258; ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣ&= #65194;ﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﭼﻮﻥ ﺭﻭﺡ ﺑﺸﺮﻯ ﺑﮑ&= #65252;ﺎﻝ ﺍﻟﻬﻰ ﻭﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ &= #65197;ﺳﻴﺪ،ﺭﻫﺒﺮʌ= 63; ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65165;ﺭﺩ.ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﻣﻘﺪ&= #1617;س ﺷﺪﻩ ﺍﺳﺖ.ﻭﺟﺰ&= #65163;ﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻭ ﻟﺬﺍ ﻣﻌﺼﻮﻡ = ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺩﺭ ﺭﺟﻌﺖ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ، ﭼﻪ ﻣﺮ&#= 65165;ﺣﻞ ﻭﺍﺟﺒﻰ ﺭﺍ ﺑﺎ&= #65267;ﺪ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #65193;ﻧﺒﺎﻝ ﻧﻤﺎﻳﺪ. ﻭﺣﺪﺕ = ﺟﺴﻢ ﺑﺎ ﺫﻫﻦ،ﻭ ﻫﺮ&#= 65193;ﻭ ﺑﺎ ﺭﻭﺍﻥ ﺣﻴﻮ&= #65165;ﻧﻰ،ﻧﻤﻴﺘﻮʋ= 65;ﻧﺪ ﺑﺨﻮﺩﺁﮔﺎﻫﻰ &#= 65203;ﻄﺢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ ﺑﺮﺳﺎﻧﺪ.ﻣﮕﺮ &= #64344;س ﺍﺯ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺣﻴﻮﺍﻧﻰ،ﻭﮐA= 204;ﺐ ﺻﻔﺎﺕ ﺍﻟﻬﻰ،= 5175;ﺎ ﺑﺪﺭﺟﺎﺕ ﻫﻔﺘ&#= 64405;ﺎﻧﻪ ﺷﻬﻮﺩﻯ ﻣﻴﺴّ= 5198; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪ. ﻋﻘﺪه ﻫﺎ ﻭ ﻋﻘ&= #65268;ﺪﻩ ﻫﺎ ﭘﺎﻙ ﺷﺪﻩ،&#= 65261; ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65255;ﺎﻣﺮﺋﻰ ﺭﻭﺍﻧﻰ ﮐﻪ ﺩﺭ = ﺫﺍت همه ﺑﺪﺭﺟﺎﺗʌ= 64; ﻫﺴﺖ ﺷﻔﺎ ﻳﺎﺑﺪ.ﮐﻪ = ﻣﻨﺠﺮ ﺑﺸﻔﺎﻯ ﺫﻫﻦ ﻭ&= #65175;ﻦ ﻧﻴﺰ ﻣﻴﮕﺮﺩﺩ.&= #65261;ﺣﺘﻰ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧ&= #65268;ﺰ ﺷﻔﺎ ﻣﻴﺪﻫﺪ.<o:p></o:= p> = 5251;ﻌﻴﺎﺭﻫﺎﻯ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65260;ﺘﺮ ﺩﺍﺩﻥ ﺑﺮﻭﺡ،= 5259;ﻤﺎﻥ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻭﺍﻧﺠﺎﻡ ﺩﻗﻴ&#= 65238; ﻭﻇﺎﻳﻒ ﻋﻤﻠﻰ &= #65203;ﻠﻮﮐﻰ،ﻭﮐﺴʋ= 68; ﺷﺎﻳﺴﺘﮕﻰ ﺣﺼ&#= 65262;ﻝ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ = ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65204;ّﺮ ﺍﺳﺖ.ﺁﻧﮕﺎﻩ ﺭ&= #65261;ﺡ ﻫﺮﺑﺎﺭ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﺟﺪﻳﺪﻯ ﻳﻚ ﺩﺭ&= #65183;ﻪ ﻭ ﺳﻄﺤﻰ ﻣﻌﺮﺍ&= #65181; ﻭ ﺍﺳﺮﺍٴ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ،ﻭ ﺗﻘﺮﺏ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﻣﻴﻴﺎﺑﺪ . ﻭﺗﻨ= ﻬﺎ ﺩﺍﺷﺘﻦ ﭘﻴﻤﺎ&#= 65253; ﺑﺎﻭﻟﻰّ ﺍﻟﻬ= 5264;،ﻭ ﻋﺸﻖ ﺻﺎﺩﻗﺎﻧ&#= 65258; ﻭ ﺍﺭﺍﺩﻩ ﺟﺪّ&#= 65263; ﺩﺭ ﺍﻋﻤﺎﻝ ﺳﻠ&= #65262;ﮐﻰ،ﻭ ﺍﺑﺮﺍﺯ ﺻﺒﻮﺭ&#= 65263; ﮐﺎﻣﻞ ﺩﺭ ﻫﻔﺖ = ﺳﺮﻧﻮﺷﺖ ﺳﻠﻮکی اﺳﺖ. ﮐ= 5258; ﺧﺎﺹ ﺳﺎﻟﻚ ﺗﻨ&= #65224;ﻴﻢ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻧ&= #65166;ﻡ ﺑﻠﺎﻳﺎ ﻭ ﻓﺘﻨ&= #65258; ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ &= #64344;ﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ.ﺁﻧﮕﺎ= 5257; ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺣ&= #65194;ّ ﮐﻔﺎﻳﺖ،ﭘﺶ ﺍ= 5199; ﺗﺄﻣﻴﻦ ﺷﺮﻭﻁ &= #65247;ﺎﺯﻡ ﻭ ﺣﺼﻮﻝ ﺣﺘﻰ ﺃ= ﻋﻠﻢ ﺍﻟﻬﻰ،ﺁﻧﮕﺎA= 257; ﺳﺎﻟﻚ ﺑﻨﻬﺎﻳ&#= 65176;ﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺮﺳﺪ. ﻭﺧﻮﺩ ﻧﻴﺰ ﺍﺯ = ﻣﻘﺎﻣﺎﺕ ﺍﻟﻬﻰ ﻣﻴﮕﺮﺩ&#= 65193;.ﮔﺮﭼﻪ ﻣﻮﻗﺘﺎ ﺩﺭ ﺗﻦ = ﺑﺸﺮﻯ ﺑﺎﺷﺪ.ﮐﻪ ﺑﺮﺍ&= #65263; ﺗﻌﻠﻴﻢ ﺷﺎﻳﺴ&#= 65176;ﮕﺎﻥ ﺩﻳﮕﺮ،ﭼﻨﻴﻦ = 5175;ﻦ ﺑﺸﺮﻯ ﻭ ﻣﻨﻄﻖ = ﻭﺯﺑﺎﻥ ﻭﺍﺧﻠﺎﻕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻟﺎﺯﻡ ﺍﺳﺖ،ﺗ= 5166; ﺗﻔﺎﻫﻢ ﺻﻮﺭﺕ &= #64404;ﻴﺮﺩ . ﻭ ﺗﮑﺎﻣﻞ ﺭA= 261;ﺡ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻧﻴﺰ ﻫﻴﭻ ﺷﺒﺎ&= #65259;ﺘﻰ ﺑﺎ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﮐﻠّﺎ ﻣﻴﺘﻮﺍ= 5255;ﻴﻢ ﺑﮕﻮﺋﻴﻢ،ﻧﺠA= 166;ﺕ ﺭﻭح اﺯﻫﺮ ﻧﻮ= 593; ﻮﻗﺘﻰ ﻫﺴﺖ،ک= 07; ﺒﺎﻳﺪ ﺍﺯﮐﻤﺎﻝﺍﻳﺪ= 5153;ﻝ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠ&#= 65264; ﮐﻨﺪ،ﮐﻪ ﻣﻌﺮ= 5165;ﺝ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #65197;ﺍ ﺷﺎﻳﺴﺘﻪ ﮔﺮﺩ&#= 65193; .<o:p></o:p> = 5251;ﻴﮕﻮﻳﻨﺪ ﺗﺼﻮﺭ ﺟﺴﻢ ﺩﺭ = ﺫﻫﻦ،ﻣﺸﮑﻞ ﺭﺍﺑﻄﻪ ﻋﻘﻞ ﻭ&= #65183;ﺴﻢ ﺭﺍﺣﻞ ﻣﻴﮑﻨﺪ.&= #65165;ﻟﺒﺘﻪ ﺍﻳﻦ ﻋﻘﻞ ﻧﻴﺴ&= #65174; ﺑﻠﮑﻪ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺍﺳﺖ،ﮐﻪ ﺍﺯ ﻃ&#= 65198;ﻳﻖ ﺫﻫﻦ ﺑﺪﻥ ﺍﻧﺴ&= #65166;ﻥ ﺭﺍ ﺍﺩﺍﺭﻩ ﻣﻴ&= #64401;ﻨﺪ. ﺣﺎﻝ ﺍﻳﻦ ﺗﺼﻮ&= #65197; ﻧﻴﺰ ﺩﺭ ﺗﺤﮑّ&#= 65250; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺳﺖ.ﻭﻟﻰ ﻋﻘﻞ ﺃﻣﺮﻯ ﺍﺯ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﺍﮔ&= #65198; ﺑﻤﻌﻨﻰ ﻋﻘﻞ ﮐ&= #65248;ّﻰ ﻭ ﺍﻟﻬﻰ ﺑﺎﺷﺪ&= #1548;ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺭﺳﻴﺪ&#= 65257; ﺩﺍﺭﻧﺪ. ﻭﺍﻳﻦ = ﺗﺼﻮﺭ ﮐﺎﺭ ﺫﻫﻦ،ﺳﺮ= 5251;ﺎﻳﻪ ﮐﺎﺭ ﺁﻥ ﻣﺤﺘﻮ&= #65267;ﺎﺕ ﺫﻫﻦ ﺍﺳﺖ.ﭘس ﺑ&= #65198;ﺍﻯ ﺷﻨﺎﺧﺖ ﺭﺍﺑﻄ&#= 65258; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65153;ﻟﻮﺩ ﺑﺎ ﺗﻦ ﺍﻧﺴﺎﻥ&= #1548;ﻳﻚ ﺭﺍﻩ ﺣﻞ ﺩﺭﻙ ﻭ= ﺿﻊ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﻴﺒﺎﺷﺪ.ﻭﺍﻳA= 254; ﺗﺼﻮﺭ ﺫﻫﻨﻰ،= 5165;ﻟﺒﺘﻪ ﺗﺼﻮﺭﻯ ﻣﺎﺩﻯ &= #65261;ﻧﺴﺒی ﻮ ﺩﺭﺷﺄﻥ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﻏﻴﺮ ﺳﻠﻮﮐی ﻤ&#= 65268;ﺒﺎﺷﺪ.ﺑﺮﺍﻯ ﭘﺰﺷﻚ ﻣﻌﺎﻟﺞ &= #65197;ﻭﺍﻧﮑﺎﻭ ﺧﻮﺏ ﺭﺍﻫﻨﻤﺎ &= #65251;ﻴﺒﺎﺷﺪ، ﮐﻪ ﺍﺯ ﻭﺿﻊ ﺟﺴ= ﻢ ﺑﻮﺿﻊ ﺫﻫﻦ،ﻭ &#= 65203;ﭙس ﺑﻮﺿﻊ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺑﺮﺳﺪ. ﻭﻟﻰ ﻧﻤ= ﻴﺘﻮﺍﻧﺪ ﻣﻌﻴﺎﺭ ﺩﺭﺳﺘ&#= 65264; ﺍﺯ ﺭﺍﺑﻄﻪ ﺻﺤ&= #65268;ﺢ ﻭﺗﮑﺎﻣﻞ ﻭﻣﻌ&#= 65268;ﺎﺭ ﻭﺣﺪﺕ ﺟﺴﻢ ﻭﺭ&= #65261;ﺡ ﺻﺤﺒﺖ ﮐﺮﺩ. ﺍﻣ= ﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻣ&= #65262;ﻓﻖ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺷﻬﻮﺩﻣﺮﺍﺗﺐ &#= 65165;ﻟﻬﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺭ&= #65203;ﻴﺪﻩ ﻭﺭﻭﺡ ﻣﻘﺪّس = 5207;ﺪﻩ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ&#= 1548;ﺍﻧﻌﮑﺎس ﺁﻧﻬﺎ ﺩﺭﺫﻫﻦ &= #65261; ﺳﭙس ﺩﺭ ﺗﻦ ﺩﺭ&= #65203;ﺖ ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﺁ= ﻧﮕﺎﻩ ﺗﺼﻮﺭﺍﺕ ﺍﻳﻦ &= #64400;ﺎﻣﻞ ﺑﺎ ﻣﻌﻴﺎﺭﻫﺎ&#= 65263; ﺍﻟﻬﺎﻣﻰ ﻭ ﻋﻘ&= #65246; ﮐﻠّﻰ ﺍﻟﻬﻰ،A= 193;ﺭ ﺳﻄﺢ ﺍﻳﺪﺁﻝ ﮐ&= #65252;ﺎﻝ ﺭﺏ ﺍﻟﻨﻮﻉ ﻗﺎ&= #65163;ﻢ ﻧﻮﻉ ﺑﺸﺮ ﺩﺭ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﺟﺒﺮﺋ= 5268;ﻞ ﭘس ﺍﺯ ﺗﻨﺰﻳﻞ &= #65251;ﻨﻄﻘﻰ ﻭ ﺗﺒﺪﻳﻞ ﺗﺼﻮ&= #65197; ﺑﺎﻟﻔﺎﻅ ﻭﮐﻠ&#= 65252;ﺎﺕ ﻣﻌﻴﺎﺭ ﺩﺭﺳﺘ&#= 65264; ﻫﺴﺖ ﮔﺮﭼﻪ ﺗﺼ&= #65262;ﺭﺍﺕ </spa= n>ﮐﺎﻣﻠﺎﻥ ﺍʌ= 47;ﻬﻰ،ﻣﻄﻠﻖ ﺗﺼﻮﺭﺍﺕ ﺣﻘﻴ&#= 65240;ﻰ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﭼﻪ ﺭﺳﺪ ﺑﻔﺮﺍ&= #65261;ﺍﻥ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ ﻧﻤﻰ ﺑﺎﺷﺪ .<o:p></o:p></spa= n> = 5191;ﺼﺎﻳﺺ ﺍﻧﺴﺎﻥ،ﮐﻪ ﺍ= 5261;ﺭﺍ ﻣﻮﺟﻮﺩﻯ ﻋﺎﻗ&#= 65246; ﻣﻴﻨﻤﺎﻳﺎﻧﺪ= 548;ﻗﺎﺑﻞ ﺗﻔﺴﻴﺮ ﺑﺎ ﺗﻮ&= #65183;ّﻪ ﻭﺍﻧﺘﺒﺎﻩ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﺗﻮﺟّﻪ ﻓﻌﻠﻰ ﺍﻧﺴﺎﻥ &= #65169;ﺮﺍﻯ ﺷﻨﺎﺧﺖ،ﻣﻴﺘA= 262;ﺍﻧﺪ ﺳﻤﺒﻮﻝ ﺷﺄﻥ ﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﺑﺎ&= #65207;ﺪ.ﻭ ﺍﻳﻦ ﻋﻘﻞ ﭼﻪ ﺩ= ﺭﺗﻮﺟّﻪ ﻭ ﺩﻗّﺖ ﺑﺮﺍﻯ &= #65207;ﻨﺎﺧﺖ،ﻭﭼﻪ ﺑﺮﺍﻯ ﺗﻨﺰﻳﻞ &= #65175;ﺼﻮﺭﺍت ﺨﻮﺩ ﺩﺭﮐﻠﻤﺎ&#= 1578; ﻮﺍﻟﻔﺎﻅ ﺑﺎﺷ&#= 65194; ﻭﻳﺎﺩﺭﺩﻳﮕﺮ &#= 65211;ﻔﺎت ﺮﻭﺍﻧﻰ ﻭﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ، ﻧﺸﺎﻥ &#= 65251;ﻴﺪﻫﺪ ﮐﻪ ﭼﻪ ﺍﻧﻔﻌﺎ&= #65247;ﺎﺕ ﻭﺍﺧﻠﺎﻕ ﻭﮔﻔ&#= 65176;ﺎﺭ، ﻭﭼﻪ ﺗﻔﺎﻭﺗﻬ&#= 65166;ﻯ ﻭﺗﮑﺎﻣﻠﻰ ﻭﻭ&#= 65183;ﻮﺩﻯ ﻣﻘﺎﻡ ﺑﺸﺮﻯ ﺩ&= #65197;ﺍﻧﺴﺎت هست . ﻭﻟﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺎﻟﻘﻮّﻩ ﻣﻴ= 5176;ﻮﺍﻧﺪ ﺻﻔﺎﺕ ﻭ ﮐﺮﺍﻣ&= #65166;ﺕ ﻭﺍﻣﮑﺎﻧﺎﺕ ﺑ&#= 65268;ﺸﺘﺮی ﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #1705;ه ﺪﺭ ﺃﻣﺮ ﺗﻮﺟّ&#= 65258; ﻭ ﺗﺼﻮﺭ ﻭﺗﺒﺪ&= #65267;ل ﻮﺗﻨﺰﻳﻞ ﻣﻨﻄ&#= 1602;ی ﺁن ﺒﻮﺩﻩ ﺑﺎﺷ&#= 65194;.ﻭﻧﻴﺎﺯ ﺑﺘﻮﺟﻬﺎﺕ ﺑﻴ&#= 65208;ﺘﺮ ﺍﺳﺖ،که اﮐﻨ᥾= 2;ﻥ ﺩﺭﺗﻮﺍﻥ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﻧﻴ&= #65204;ﺖ.ﻳﻌﻨﻰﻭﺳﻴ= 5248;ﻪ ﺑﻬﺘﺮﻯ ﻳﺎ ﺁﻧ&= #65176;ﻦ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ= 5263; ﻧﺪﺍﺭﺩ،ﮐﻪ ﺍ= 5199; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261;ﻋﻮﺍﻟﻢ ﻧﻴﺎﻣﺪﻩ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﺠﻬﺎﻥ، ﮐﻪ ﻃ&#= 65170;ﻌﺎ ﺩﺍﺭﺍﻯ ﮐﺮﺍﻣ&#= 65166;ﺕ ﻋﻈﻴﻢ ﺗﺮﻫﺴﺘ&#= 65256;ﺪ.ﻭﺣﻰ ﻳﺎﻓﺖ ﮐﻨﺪ.ﻭﻟ&= #65264; ﺧﺪﺍﻭﻧﺪ ﻓﺮﺻ&#= 65174; ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺍﺭﺍﺩﻯ،ﻳﺎ &#= 65255;ﻴﻤﻪ ﺍﺭﺍﺩﻯ ﮐﻨﻮﻧ&#= 65264; ﻧﻔس ﭘﻴﺶ ﭘﺎﻯ &= #65165;ﻧﺴﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ.ﻭ ﺳﺎﻟﻚ ﺑﺎ ﺗﻤﺮ&= #65267;ﻦ ﺗﺬﮐّﺮ ﻭﺗﻮﺳ= 617;ﻠﺎﺕ ﻋﺒﺎﺩﻯ،ﺩﺭ ﺍ= 5197;ﺗﺒﺎﻁ ﻭ ﺻﻠﺎﺕ ﻳﺎ ﺻﻠ= ﻪ ﻫﺎﻯ،ﺑﺎ ﻣﺮﺍ= 5175;ﺐ ﺑﺎﻟﺎﺗﺮ،ﻣﻴA= 176;ﻮﺍﻧﺪ ﺍﻳﻦ ﻗﺪﺭﺕ ﺗﻮ&= #65183;ّﻪ ﻭ ﺩﺭﻳﺎﻓﺖ ﺍﻟ&= #65260;ﺎﻡ ﺑﻬﺘﺮ ﺭﺍ ﭘﻴﺪ&= #65165; ﮐﻨﺪ.ﺁﻧﮕﺎﻩ ﺗ&= #65212;ﻮﺭﺍﺕ ﺍﻭ ﺩﺭ ﺫﻫﻦ ﺑﻬ= ﺘﺮ ﻭﻧﻪ ﻓﻘﻂ ﺑﻴﺎ&= #65255;ﺎﺕ ﭘﺮ ﺣﮑﻤﺖ ﺩﺍﺭ&= #65193;، ﮐﻪ ﺍﺧﻠﺎﻕ ﻭ ﺭ= ﻓﺘﺎﺭ ﻭ ﮐﺮﺩﺍﺭ ﺍﻭ ﻧ= ﻴﺰ ﺑﻬﺘﺮ ﺍﺳﺖ.ﻭﻟ&= #65196;ﺍ ﺍﻧﺪﻳشه ﻮﭘﻨA= 194;ﺍﺭﻫﺎی اﻭ،ﺍﺯ ﺳﻄﺢ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ،ﻭ ﻳﺎ ﺣ&#= 65194;ّ ﺃﻗﻞ ﺍﺯ ﻣﻘﺎﻡ = ﻋﻘﻠﻰ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﮐﻨﻮﻧﻰ ﺍﻧﺴﺎ&#= 65253; ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭﺩﺭﻳﺎﻓﺖ ﻣﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺩﺭﺳﻠ&#= 65262;ﻙ ﺍﻟﻬی ﻤﺪﺭﻙ ﻓ&#= 65166;ﺭﻍ ﺍﻟﺘﺤﺼﻴﻠﻰ ﻫ&#= 65198;ﻳﻚ ﺍﺯ ﻣﺮﺍﺣﻞ ﻫﻔ&= #65176;ﮕﺎﻧﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺳ&= #65166;ﻟﻚ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﺍﮔﺮ ﺑﻄﺮﻳﻘﺖ ﻭﻟﺎ&#= 65267;ت ﻤﺤﻤﺪﻯ ﻭﻭﻟی= 617; اﻟﻬﻰ ﻣﺤﻤﺪﻯ &#= 65175;ﻮﺳّﻞ ﻭﺗﻌﻠﻴﻢ ﮔﺮﻓ&#= 1578;ه ﺒﺎﺷﺪ. ﺍﻟﺒﺘﻪ = ﻟﺰﻭﻣﻰ ﻧﺪﺍﺭﺩ،ﮐﻪ ﻭ= 5247;ﻰ ﺍﻟﻬﻰ ﻣﺤﻤﺪﻯ &= #65193;ﺭ ﺟﺎﻣﻌﻪ ﺍﺳﻠﺎ&#= 65251;ﻰ ﺑﺎﺷﺪ.ﻭﺷﺎﻳﺪ &= #65187;ﺘﻰ ﺩﺭ ﺟﺎﻣﻪ ﺑﻰ ﺩ= ﻳﻦ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﺘﻌﻠﻖ &= #65169;ﻬﻤﻪ ﺍﻧﺒﻴﺎﻯ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﻫﺴﺘﻨ&#= 65194;.ﻭﻟﻰ ﺗﺎﺑﻊ ﻫﻴﭻ ﻳﻚ = ﺍﺯ ﺍﺩﻳﺎﻥ ﺭﺳﻤﻰ &= #65261;ﻣﺬﺍﻫﺐ ﺍﺳﻤﻰ ﻭ ﻗﺸﺮﻯ = ﺁﻥ ﺃﻧﺒﻴﺎ ﻧﻤﻴﺒ&#= 65166;ﺷﻨﺪ. ﮔﺮﭼﻪ ﺍﻳﻦ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ،ﻗﺒﻞ ﺍ= 5199; ﺳﻠﻮﻙ ﻋﻀﻮ ﻳﮑ&= #65264; ﺍﺯ ﺟﺎﻣﻌﻪ ﻫﺎ&= #65263; ﺩﻳﻨﻰ ﻗﺸﺮﻯ ﻭ&= #65251;ﺬﺍﻫﺐ ﺁﻥ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;.ﮐﻪ ﺗﻮﺑﻪ ﺳﺎﻟﻚ ﻋ&= #65252;ﻠﺎ ﺗﺮﻙ ﺍﻳﻦ ﺩﻳﺎ&= #65255;ﺘﻬﺎﻯ ﺍﺳﻤﻰﻭﻣﺬﺍﻫ= 5168; ﻗﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﺑﻠﮑﻪ ﺗﺎﺑﻊ ﻳﮑﻰ ﺍﺯ = ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺍﻭﻟ&#= 65264;ﺍﻟﻌﺰﻣﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ ﺁﺩﻡ ﻳﺎ ﮐﻴﻮﻣ&= #65198;ث ﻭ ﻧﻮﺡ ﻳﺎ ﻣﻴﺘ= ﺮﺍ،ﻭ ﺑﻮﺩﺍ ﻭﺯﺭﺩﺷ&#= 65174; ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤ&#= 65194;،ﮐﻪ ﻫﺮﻳﻚ ﺑﺘﺮﺗﻴ&#= 65168; ﺑﻴﻚ ﺷﻬﻮﺩ ﺑﺎ&= #65247;ﺎﺗﺮ ﻭ ﺗﺠﻠّﻰ ﺍﻟﻬ&#= 1740; ﺘﺮ ﺭﺳﻴﺪه اﻧ= 5194; ﻭﺳﺎﻟﮑﺎﻥ ﻃﺮ&#= 65267;ﻘﺘﻬﺎﻯ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﭘ&= #65260;ﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﺮﺳﺎﻧﻨﺪ.ﻭ &= #65165;ﻭﻟﻴﺎﻯ ﻣﺤﻤﺪﻯ،ﺑﺨﺼA= 262;ﺹ ﺩﺭ ﻋﺎﺭﻓﺎﻥ ﺍ&= #65267;ﺮﺍﻧﻰ،ﺳﺎﻟʄ= 01;ﺎﻥ ﺧﻮﺩﺭﺍ ﺑﺸﻬﻮ&#= 65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65268;ﺰ ﻣﻴﺮﺳﺎﻧﻨﺪ ﺍ&#= 64404;ﺮ ﺳﺎﻟﻚ ﻣﺴﺘﻌﺪ &= #65261; ﻋﺎﻣﻞ ﻭﮐﺴﺐ ﺭ&= #65215;ﺎﻳﺖ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﺣ= ﺪّ ﮐﻔﺎﻳﺖ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﭘﺶ ﺑﺎ ﺗ= ;ﺰﮐﻴﻪ ﻧﻔس ﻭﻧﺎﺧﻮﺩ= 5153;ﮔﺎﻩ ﻭ ﺁﻟﻮﺩﻩ ﺑﺸﺮ&= #65263;، ﻭ ﻳﺎ ﺗﺨﻠﻴﻪ ﺻ= ﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ ،ﻭﺣ= 5176;ﻰ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻇﺎﻫﺮﺍ ﻧﻴﮑﻮ&#= 65263; ﺧﻮﺩ،ﻣﻮﻓﻖ ﺑ= 5176;ﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺟﺪﻳﺪ &= #65261;ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺑﺘﻌﻠﻴ&#= 65250; ﭘﻴﺮ ﻳﺎ ﺍﻟﻬﺎ&= #65251;ﺎت اﻟﻬﻰ ﻣﻴﺮﺳﺪ.&#= 65153;ﻧﮕﺎﻩ ﺗﺠﻠّﻴﺎﺕ ﺷﻬ= 5262;ﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺑﺘ&#= 65198;ﺗﻴﺐ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ.&= #65261; ﺷﺎﻳﺪ ﺩﺭ ﻫﻔﺖ = ﺳﺎﻝ ﻳﺎ ﮐﻤﺘﺮ ﻭﺑﻴ&= #65208;ﺘﺮ ﻃﻮﻝ ﺑﮑﺸﺪ.ﻭﺳ&= #65166;ﻟﻚ ﺗﻨﻬﺎ ﺩﻩ ﺩﺭ ﺻ= ﺪ ﻋﻤﺮ ﺑﺸﺮﻯ،ﻭ= 4400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺮﺍﻯ ﺗﮑﻤﻴﻞ &= #65175;ﺤﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻣﻔﻴﺪ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺭﺍ ﻣﺼﺮﻑ ﻣﻴﮑ&= #65256;ﺪ ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ ﺳﺎﻟﻚ ﺑﺎﻫﺮ ﻣ&= #65240;ﺎﻡ ﭘﻴﺸﺮﻓﺖ ﺧﻮﺩ &= #65169;ﺴﻮﻯ ﺧﺪﺍ،ﺧﺪﺍﻭﻧA= 194; ﻧﻴﺰ ﺩﻩ ﻗﺪﻡ ﺟ= ﻠﻮ ﻣﻴﺂﻳﺪ.ﻭ ﻟﺬﺍ = ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;،ﺑﻘﻴّﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩﺭﺍ ﻣﻌﺼﻮ&#= 65251;ﺎﻧﻪ ﻫﺮﻃﻮﺭ ﮐﻪ ﺑﺨ&= #65262;ﺍﻫﺪ ﺑﺪﻭﻥ ﺣﺴﺎﺏ ﻭ&= #65251;ﺤﺎﺳﺒﻪ ﺑﻌﺪﻯ ﺍﻟﻬﻰ ﻣ&= #65212;ﺮﻑ ﻣﻴﻨﻤﺎﻳﺪ.ﮔﺮ&#= 64380;ﻪ ﻫﺮﮐس ﻗﺒﻞ ﺍﺯ &= #65175;ﻮﺑﻪ ﺳﻠﻮکی ﻮﺗﻮﻓA= 268;ﻖﻧﺠﺎﺕ ﻗﺴﻤتی اﺯ ﮐﺮA= 165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 65197;ﺍ ﺍﺗﻠﺎﻑ ﻭ ﺍﺳﺮ&= #65165;ﻑ ﮐﺮﺩﻩ ﺍﺳ= ;ﺖ.ﻭﻟﺬﺍ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺍ&= #65261; ﻧﻴﺰ ﺩﺭﺍﺯﺗﺮ &= #65261; ﺳﺨت ﺘﺮﺧﻮﺍﻫ= 5194; ﺑﻮﺩ ﻭﺗﻨﻬﺎ ﺑ&= #65166; ﺻﺒﺮ ﺩﺭ ﺑﻠﺎﻳ&= #65166;ﻯ ﺳﻠﻮﮐﻰ ﻭ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﭘﺮﻣﺤﻨﺖ ﺍﻟﻬ&#= 65264; ﺧﺎﺹ ﺳﺎﻟﻚ،ﻣ= 5268;ﺘﻮﺍﻧﺪ ﺟﺒﺮﺍﻥ ﺍﺳﺮﺍ&#= 65233; ﮐﺎﺭﻯ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﮔﺬﺷ&#= 1578;ه ﺨﻮﺩﺭﺍ ﺑﻨﻤﺎ&#= 65267;ﺪ.ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰﻭﺣﺘﻰ ﺳﺎﻟﮑﺎﻥ ﺁﻧﻬ&#= 65166;،ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﺷﻬ&= #65262;ﺩﻯ ﺑﻴﻚ ﺳﻄﺢ ﺑﺎﻟ&= #65166;ﺗﺮ ﻭ ﺣﻘﻴﻘﻰ ﺗﺮ ﺍ= ﺯ </spa= n>ﺗﺼﻮﺭﺍت ﺬ᥽= 9;نی ﻣﻴﺮﺳﻨﺪ. ﻭﺍﺻ&= #65262;ﻝ ﻓﮑﺮﻯ ﻭ ﻧﻴﮑﻮ = ﻭ ﺟﺎﻟﺐ ﺗﺮ ﺩﺍﺭ&= #65193;.ﻭﺩﺭ ﻧﺘﻴﺠﻪ ﺩﺭﻳﺎ&#= 65235;ﺘﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﻭ ﻓﮑ&= #65198;ﻯ ﺧﻮﺩﺭﺍ،ﮐﻪ ﻭ= 5187;ﻰ ﺍﻟﻬﻰ ﻭ ﺣﺘﻰ ﺑ= ﺮﺍﻯ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻫﺴﺖ،ﺍﺯﺳﻄﺢ = 5169;ﺎﻟﺎﺗﺮﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261;ﻧﻴﺰﺍﺧﻠﺎﻕ ﻭﺭﻓﺘﺎﺭ ﻭ ﮔﻔ&= #65176;ﺎﺭ ﻭﮐﺮﺩﺍﺭ ﺍﻧﺴ&#= 65166;ﻧﻰ ﺑﺮﺗﺮ ﺍﺯ ﺍﺧﻠ&= #65166;ﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺷﺖ.ﻭﺑﺎ ﺍﻳﻦ ﺭﻓﺘﺎﺭﻫ&#= 65166; ﻭﮔﻔﺘﺎﺭﻫﺎ ﺍ&#= 65203;ﺖ،ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﺧ&= #65170;ﺮ ﺍﺯ ﻋﻘﻞ ﺑﺮﺗﺮ = ﺁﻧﻬﺎ ﺷﺪ. ﻭﺍﻟّﺎ ﻋﻘ&= #65246; ﻏﻴﺮ ﺍﺯ ﻋﻠﻢ ﻭ= ﺩﺍﻧﺶ ﻭ ﺁﮔﺎﻫﻰ ﻫﺎﻯ = ﻣﺎﺩﻯ ﺑﺸﺮﻯﺍﺳﺖ.ﻭ ﻋ&= #65240;ﻞ ﻗﺪﺭﺗﻰ ﺑﺮﺍﻯ &= #65193;ﺭﻳﺎﻓﺖ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺟ= ﺎﻳﮕﺎﻩ ﺁﻥ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺍﺳﺖ.ﻭ ﻳﺎ ﺩﺭ ﻏ= ;ﻴﺮ ﺳﺎﻟﮑﺎن ﺪﺭ ﻧ&#= 65166;ﺧﻮﺩﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ ﺁﻧﻬﺎ &= #65165;ﺳﺖ.ﻭ ﻟﺬﺍ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺁﻧﻬﺎ،ﮐﻪ ﺍﺻ= 5166;ﻟﺖ ﺩﺍﺭﻧﺪ ﺑﺨﺎﻃ&#= 65198; ﺁﻟﻮﺩﮔی هاﻯ A= 197;ﻭﺍﻧﻰ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ= ﻋﻘﻴﺪه ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫ&#= 65166; ﻭ ﻋﺎﺩﺍﺕ ﻓﺎﺳ&= #65194;،ﺗﻮﺍﻥ ﺗﺼﻮﺭﻭﺩﺭﻳﺎ= 5235;ﺘﻬﺎﻯ ﺩﺭﺳتی ﺮﺍ ﻧﺪ= 5165;ﺭﺩ.ﭘس ﺑﻴﺎﻧﺎﺕ ﻭ ﺗﻨ&= #65200;ﻳﻞ ﺯﺑﺎﻧﻰ ﻭ ﻋﻤﻠ&= #65264; ﻭﺭﻓﺘﺎﺭﻳﺁﻧ= 5166;ن ﻨﻴﺰ ﻧﺎﺭﺳﺎ ﭘ&= #65198; ﺧﻄﺎ ﻭ ﺍﺷﺘﺒﺎ&= #65257; ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺩ&= #65197; ﺍﻭﺝ ﻓﺴﺎﺩ ﺭﻭ&= #65165;ﻥ،ﺗﻤﺎﻡ ﺑﻴﺎﻧﺎﺕ ﺑﺎﻃ&#= 65246;،ﻭﺗﻤﺎﻡ ﺭﻓﺘﺎﺭﻫﺎ ﻭﺣ&#= 65208;ﻴﺎﻧﻪ ﺍﺳﺖ. ﻭﻟﻮ ﺑﻨﺎ= ﻡ ﺧﺪﺍ ﻭﺩﻳﻦ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﻫ= ﻤﻪ ﺍﺩﻳﺎﻥ ﺍﺳﻤﻰ &= #65261; ﺭﺳﻤﻰ ﻭ ﻣﺬﺍﻫ&= #65168; ﻗﺸﺮﻯ ﺍﻳﻦ ﺟﻨ&= #65262;ﻥ ﻭﻭﺳﻮﺍس ﻭﺗﻮ= 5187;ّﺶ ﺩﻳﻨﻰ ﺑﻨﺎﻡ ﺧ&= #65194;ﺍ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ.= <o:p></o:p> = 5227;ﻤﻠﻴﺎﺕ ﺫﻫﻨﻰ ﻣﻨﺎﺳﺐ &= #65235;ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺮ&= #64400;س ﺍﮔﺮ ﺩﺭ ﺣﺪّ ﻋ&= #65240;ﻞ ﻧﻮﺭﻣﺎﻝ ﺑﺪﺍ&#= 65255;ﻴﻢ. ﻣﺎﻧﻨﺪ ﺗﺠﺮﻳ&#= 65194; ﺍﺯ ﻣﺎﺩﻩ ﺩﺭ ﻣ= ﻌﻨﻮﻳﺎﺕ،ﭼﻪ ﺭﺳﺪ ﺑﺘﺠﺮﻳﺪ &= #65165;ﺯ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻭ ﺗﺰﮐﻴﻪ ﺳﺎﻟ&= #64401;ﺎﻥ، ﻭﺻﺪﻭﺭ ﺍﺣﮑﺎ&#= 65249; ﺫﻫﻨﻰ ﻭﺗﺼﻤﻴ&#= 65250; ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﻣ&= #65256;ﻄﻘﻰ ﻭ ﻧﻈﺎﻳﺮ ﺁﻥ،&#= 65165;ﺳﺎﺳﺎ ﺑﺮ ﺩﺭﺟﻪ ﺗﻮﺟ&= #1617;ﻪ ﻭﺗﻤﺮﮐﺰ ﻭ ﺩﻗ&= #1617;ﺖ ﺑﺴﺘﮕﻰ ﺩﺍﺭﺩ.&= #65169;ﺨﺼﻮﺹ ﻭﻗﺘﻰ ﻫﺪﻓﻰ ﺩ&= #65197; ﮐﺎﺭ ﺑﺎﺷﺪ.ﭼﻪ = ﻫﺪﻑ ﺍﮐﺘﺸﺎﻓﻰ ﻭ ﺍ&= #65191;ﺘﺮﺍﻋﻰ،ﻭ ﻳﺎ ﻫﺪﻑ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺣﻰ،ﻭﮐﺴﺐ = 5153;ﻳﻨﺪﻩ ﻫﺎﻯ ﺑﻬﺘﺮ ﺍﺯ = ﻧﻮﻉ ﺑﺸﺮﻯ. ﻟﺬﺍ ﻣﺴ= ﺄﻟﻪ ﻭﺣﺪﺕ ﺫﺍﺕ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ، ﻭ ﻓﻄﺮ&#= 65173; ﺻﻴﺮﻭﺭﺕ ﻭ ﺷﺪ&= #65253; ﺑﻬﺘﺮ،ﺩﺭ ﺍﻳ= 5254; ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264; ﺁﺷﮑﺎﺭ ﻣﻴﺸﻮ&#= 65193;.ﮐﻪ ﭼﻪ ﻗﺪﺭ ﺩﺭﺳﺖ = ﻋﻤﻞ ﻣﻴﺸﻮﺩ،ﻭ ﻳﺎ &#= 64380;ﻘﺪﺭ ﭘﻴﺸﺮﻓﺖ ﺑﻬﻤ&#= 65198;ﺍﻩ ﺩﺍﺭﺩ.ﻭ ﻣﺤﺼﻮ&= #65245; ﺟﺪﻳﺪ ﭼﻨﻴﻦ ﺷ&= #65194;ﻧﻰ ﺩﺭ ﺗﻔﺴﻴﺮ ﺍﺣ&= #65262;ﺍﻝ ﻭﻭﺿﻌﻴّﺖ ﺫﻫ= 5256;ﻰ ﻭﺭﻭﺍﻧﻰ ﺷﺨﺼ&#= 65264; ﭼﻴﺴﺖ. ﻣﻴﺘﻮﺍ&= #65253; ﮔﻔﺖ ﺗﻤﺎﻡ ﻋﻤ&= #65248;ﻴﺎﺕ ﺫﻫﻨﻰ،ﺍﺯ ﻣﺒ= 5194;ﺃ ﺗﻮﺟّﻪ ﻭ ﺍﻧﺘ&#= 65170;ﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﮐ&= #65166;ﺭﻯ ﻋﻘﻠﻰ ﮐﺎﻣﻠﺎ&#= 65253;،ﻭﻳﺎ ﮐﺎﺭ ﺭﻭﺍﻥ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ.ﺭﺍﻩ ﺭﺳﻴ&= #65194;ن ﻤﺒﺪﺃ ﻭﻣﺒﻨﺎ&#= 65263; ﮐﺎﺭ ﺗﻮﺟّﻪ ﻭ&#= 65175;ﻤﺮﮐﺰ ﺍﻧﺴﺎﻥ،ﻭﺩﺭ = 5203;ﺮﺍﺳﺮ ﺩﻭﺭﻩ ﺳﻠﻮﻙ،= 5175;ﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﻭﺍﺳﻄ&#= 65258; ﺍﻟﻬﻰ ﺧﻮﺩ،ﭘ= 5268;ﺮ ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓ&#= 65264; ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﻳ= ﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65165;ﻟﻬﻰ ﺑﻌﺪﻯ.ﻭﻓﻠﺎﺳ&#= 1601;ه ﺮﻭﺍﻧﺸﻨﺎﺳﻰ= 5251;ﺎﺩه گرﺍ ﺑﺮﺍی ﺪﺭA= 241; ﺟﺒﺮﺫﺍﺗﻰ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ،ﺑﺨﺼA= 262;ص ﺒﻴﻤﺎﺭﺍن ﺮﻭ= 5165;ﻧﻰ ﺧﻮﺩ،ﺑﺴاه ﺒʋ= 66;ﻳﻨﮑﻪ ﺑﺮﺭﺳﻰ ﮐﻨﻨﺪ&#= 65257;،ﺑﺮﺍﻯ ﻧﻔس ﻭﺭﻭﺍﻥ،@= 380;ﻪ ﺭﻭﺷﻰ ﺭﺍ ﺩﻧﺒ&= #65166;ﻝ ﻣﻴﮑﻨﺪ. ﻭ ﺭﻭﺷ= ﻬﺎﻯ ﻋﻠﻤﻰ ﻳﺎ ﺭﻭﺵ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ.ﮐﻪ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﭘﺰ&= #65207;ﻚ ﺭﻭﺍﻧﻰ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﮐ&= #65258; ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺳ= ﻄﺢ ﻧﻮﺭﻣﺎﻝ ﻭ ﺳﺎ&= #65247;ﻢ ﻭ ﻋﺎﻗﻞ،ﺑﺴﻄ= 5186; ﺍﻳﺪﺁﻝ ﺍﻟﻬﻰ &= #65251;ﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198; ﺩﺭ ﺷﻬﻮﺩ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﻣﻴﺒﺮﻧﺪ.ﮐﻪ ﺑ&= #65228;ﻘﻞ ﮐﻠّﻰ ﺍﻟﻬﻰ ﻭ &= #65165;ﻟﻬﺎﻣﺎﺕ ﻧﺎﺏ ﺍﻟﻬﻰ ﻣﻴ&= #65198;ﺳﻨﺪ.ﻭﻟﻰ ﭘﺰﺷﮑﺎﻥ ﺭﻭﺍ&#= 65253; ﺩﺭﻣﺎﻥ،ﺭﻭﺷA= 260;ﺎﻯ ﻣﺘﻔﺎﻭﺕ ﺩﺍﺭ&#= 65255;ﺪ.ﺑﺮﺧﻰ ﺭﻭﺷﻬﺎ ﻣﺎﺩﻯ &= #65193;ﺍﺭﻧﺪ، ﻭﺑﺮﺧﻰ ﺭﻭﺷﻬ&#= 65166;ﻯ ﺩﻳﮕﺮ.ﻭﻟﻰ ﭘﺰ&= #65207;ﮑﺎﻥ ﺑﺒﺮﺧﻰ ﻋﻠﻞ ﺑ&= #65268;ﻤﺎﺭﻯ ﻣﺤﺪﻭﺩﻯ، ﺍﺣ= 5176;ﻤﺎﻟﺎ ﻣﻮﻓﻖ ﻣﻴﺸﻮﻧ&#= 65194;. ﮐﻪ ﺑﺎﺯﻫﻢ ﺿﻌ&= #65268;ﻒ ﻭﻣﻮﻗّﺖ ﺍﺳﺖ.&#= 65261; ﺑﻴﻤﺎﺭ ﮐﻤﻰ ﺩ&= #65197; ﺻﻔﺎﺕ ﻭﺣﺮﮐﺎ&#= 65173; ﻧﺎ ﻣﻄﻠﻮﺏ ﺧﻮ&= #65193;،ﺑﺎ ﮐﻤﻚ ﺩﺍﺭﻭﻫﺎ&#= 65263; ﻣﺨﺪﺭ،ﻭ ﺻﺤﺒ= 5176;ﻬﺎﻯ ﻣﻨﺎﺳب ﭙﺰﺷﻚ &#= 65153;ﺭﺍﻡ ﻣﻴﺸﻮﺩ، ﻭﻟﻰ &#= 65251;ﺪﺍﻡ ﺑﺎﻳﺪ ﺯﻳﺮ ﻧﻈ&= #65198; ﭘﺰﺷﻚ ﺑﺎﺷﺪ. ﻭ= ﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺗﺎ ﺷ&= #65260;ﻮﺩ ﻧﻬﺎﺋﻰ ﺯﻳﺮ ﻧ&= #65224;ﺮ ﭘﻴﺮ ﺍﻟﻬﻰ ﻫﺴ&= #65176;ﻨﺪ.ﻭﻟﻰ ﻋﺸﻖ ﻭﻫﻤّﺖ ﻭ &= #64344;ﻴﮕﻴﺮﻯ ﺳﺎﻟﻚ،ﮐﻤﻚ ﺑ= 5200;ﺭﮔﻴﺒﺮﺍﻯ ﻧﺠﺎﺕ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﭘﻴﺮ ﺗﻨﻬﺎ ﺗ= ﺠﺎﺭﺏ ﺷﺨﺼﻰ ﺧﻮﺩ ﺭﺍ = ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣﻄﺮﺡ ﻣ&= #65268;ﮑﻨﺪ.ﻭﻫﻤﭽﻨ= 5166;ﻥ ﺑﺎﺿﺮﻭﺭت اﻃA= 166;ﻋت ﺴﺎﻟﻚ،ﺑﺎﺯ ﺳ= 5166;ﻟک اﺧﺘﻴﺎﺭ ﺁﺯﺍ= 5193; ﺩﺍﺭﺩ، که ﭽﻪ = 5193;ﺭﺟﻪ ﺍﻃﺎﻋﺖ ﺑﺎﺷﺪ &= #65261;ﺑﺎﻭﺭ ﮐﻨﺪ ﻭ ﺻﺒﻮﺭﻯ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﻭ ﺍﻟّﺎ &= #64344;ﻴﺮﻣﻌﺠﺰﻩ ﺁﺳﺎ ﺳﺎﻟﻚ ﺭﺍ = ﻧﺠﺎت ﻨﻤﻴﺪﻫﺪ.ﻟﺬﺍ&#= 65203;ﺎﻟﻚ ﺑﺒﺮﺧﻰ ﺍﺯ ﺩﺭ&= #65183;ﺎت ﻨﺠﺎﺕ ﻣﻴﺮﺳﻨ&#= 65194; ﭘﺰﺷﮑﺎﻥ ﺳﻌﻰ &= #65191;ﻮﺩ ﺭﺍ ﻣﻴﮑﻨﻨﺪ،= 5165;ﮔﺮ ﺑﻴﻤﺎﺭ ﻧﻴﺰ ﻫ&= #65252;ﮑﺎﺭﻯ ﺑﺎ ﻃﺒﻴﺐ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ ﻭﻟﻰ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻋﻠﺎﻭﻩ &= #65169;ﺮ ﺗﺠﺮﺑﻪ ﻭﻣﺮﺍ&#= 65239;ﺒﻪ ﺧﻮﺩ ﺍﺯ ﺍﺣﻮﺍ&= #65245; </spa= n>ﺳﺎﻟﻚ،ﺑﺨﺼ= ;ﻮﺹ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﺑﻴﺸﺘﺮ ﺍ&= #65203;ﺘﻔﺎﺩﻩ ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ &= #65169;ﺎﺯﻫﻢ ﺍﮔﺮ ﻫﻤﮑﺎﺭﻯ &= #65261; ﺍﻃﺎﻋﺖ ﻭ ﻋﺸﻖ = ﺳﺎﻟﻚ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #65165;ﺳﺖ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺍﺯ ﻫﺮ ﭼﻬﺎﺭ ﺻ= ﺪ ﻫﺰﺍﺭ ﺳﺎﻟﻚ،= 5169;ﺎ ﺗﻤﺎﻡ ﺩﻗّﺖ ﺩ&#= 65203;ﺘﻮﺭﺍﺕ ﻭﻟﺎﻳﺖ ﺧﻮﺩﺭ&#= 65165; ﺍﺟﺮﺍ ﮐﻨﻨﺪ،= 5267;ﮑی ﺒﻨﻬﺎﻳﺖ ﻣﻴﺮ&#= 65203;ﺪ. ﮔﺮﭼﻪ ﺑﻘﻴّﻪ &#= 65169;ﻤﺮﺍﺗﺒﻰ ﺍﺯ ﻧﺠﺎﺕ،ﻭﺷ= 5166;ﻳﺪ ﻫﻢ ﺑﺮﺧﻰ ﺑﺘﺮ&= #65241; ﺻﻠﺎﺕ ﻭ ﺍﺭﺗﺒ&= #65166;ﻁ ﻭ ﺣﺘﻰ ﻧﻔﺎﻕ ﻭ= ﭘﻴﻤﺎﻥ ﺷﮑﻨﻰ ﻣﻴﺮﺳﻨ&#= 65194; .<o:p></o:p> = 5227;ﻘﻴﺪﻩ ﻓﻠﺴﻔﻰ ﭘﺰﺷﻚ &= #65193;ﺭ ﺑﺎﺭﻩ ﺭﻭﺍﻥ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺡ ﺑﺴﻴﺎﺭ ﻣ&= #1572;ثّز ﺩﺭ ﮔﻔﺘﺎﺭﻫﺎ &= #65261; ﭘﻴﺸﻨﻬﺎﺩﺍﺕ &#= 65227;ﻠﺎﺟﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﭘﺰﺷﮑﺎﻥ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺭﺍ ﺩﻳﺪه اﻡ،@= 400;ﻪ ﺣﺘﻰ ﺑﻨﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺑﺎ ﻧﻔس ﺣﻴﻮﺍ&#= 65255;ﻰ ﺍﻧﺴﺎﻥ،ﮐﻪ ﻓ= 5198;ﻭﻳﺪ ﺩﺭ ﻏﺮﺏ ﮐﺎﺷﻒ = ﺁﻥ ﺑﻮﺩ،ﺍﻋﺘﻤﺎA= 193; ﻧﺪﺍﺭﻧﺪ.ﻭﮐﺎ&#= 65251;ﻠﺎ ﺗﻦ ﻭﺫﻫﻦ ﻭ ﺍﺣ= ﻮﺍﻝ ﺑﻴﻤﺎﺭ ﺭﺍ ﻣﺎ&= #65193;ﻯ ﻣﻴﺪﺍﻧﻨﺪ ﻫﻨ&#= 65262;ﺯ ﭘﺰﺷﮑﺎنی هستند ﮐﻪ ﺗﺼ᥾= 2;ﺭ ﺩﺍﺭﻧﺪ،ﻓﮑﺮ = 5165;ﻧﺴﺎﻥ ﺗﺮﺷّﺢ ﻣﺎﺩﻩ &#= 65193;ﺭ ﻣﻐﺰ ﺍﺳﺖ ﻫﻤﺎ&= #65253; ﮔﻮﻧﻪ ﮐﻪ ﻣﺎﺭ&= #64400;ﺴﻴﺴﺘﻬﺎ ﺁﻧﺮﺍ ﭼﻮﻥ ﺗﺮ&= #65207;ّﺢ ﺻﻔﺮﺍ ﺍﺯ ﮐﺒﺪ = ﻣﻴﺪﺍﻧﻨﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﺮﺷ&#= 1617;ﺢ ﻧﻴﺎﺯ ﺑﻮﺳﺎﺋ&#= 65246; ﺗﺮﺷّﺢ ﻭﻟﻮﻟ= 5258; ﻫﺎﻯ ﺗﺨﻠﻴﻪ ﺗ&= #65198;ﺷّﺢ،ﻭ ﻋﻀﻮﻯ ﻣﺸّﺨﺺ &#= 65193;ﺭ ﻣﻐﺰ ﺑﺎﻳﺪ ﺑﺎ&= #65207;ﺪ ﮐﻪ ﭼﻨﻴﻦ ﻧﻴﺴ&= #65174;.ﺣﺘﻰ ﺑﺮﺭﺳﻰ ﻣﻐﺰ ﺍ&= #65255;ﺸﺘﻦ ﭘس ﺍﺯ ﻣﺮﮔﺶ،= 4380;ﻴﺰ ﺑﺨﺼﻮﺻﻰ ﺩﺭ ﻣ&= #65232;ﺰ ﺍﻭﻧﺸﺎن ندﺍʋ= 93;.ﻭﺍﮐﻨﻮﻥ ﺍﻳﻦ ﻣﻐﺰ ﺩﺭ ﻇ= ﺮﻑ ﺍﻟﮑﻞ ﺩﺭ ﺩﺍﻧ&= #65208;ﮕﺎﻫﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ،= 4400;ﻪ ﺩﺧﺘﺮﺵ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ ﺑﭙﻨﺠﺎﻩ ﻣﻴﻠ&#= 65268;ﻮﻥ ﺩﻭﻟﺎﺭ ﺑﻔﺮﻭ&#= 65207;ﺪ.<o:p></o:p> = 5165;ﺩﻋﺎﻯ ﺑﺮﺧﻰ ﻓﻠﺎﺳﻔ&#= 65258; ﻭ ﭘﺰﺷﮑﺎﻥ، ﺑ&#= 65198; ﺍﻳﻨﮑﻪ ﭼﻴﺰﻯ &= #65169;ﻨﺎﻡ ﺟﺒﺮ ﺫﺍﺗﻰ ﻭ ﺩ= ﺭﻭﻧﻰ ﻣﻴﮕﻮﻳﻨﺪ،ﮐA= 258; </spa= n>ﻣﺤﺮﻙ ﺍﻓﻌʋ= 66;ﻝ ﺍﻧﺴﺎﻧﻰ ﺑﺎﺷ&#= 65194;،ﺍﺭﺯﺵ ﭼﻨﺪﺍنی ﻨﺪﺍA= 197;ﺩ.ﺯﻳﺮﺍ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻫﻢ ﺟﺴﻤﻰ ﻧﻴﺴ&= #65174; ﮐﻪ ﻣﺎﻫﻴّﺘﻰ &#= 65251;ﺎﺩﻯ ﻭ ﺩﺍﺧﻞ ﺟﺴﻢ ﺑ= ﺎﺷﺪ. ﺑﻠﮑﻪ ﻣﺎﻫﻴّ= 5174; ﻭﻭﺟﻮﺩﻯ ﻣﺘﺎ&#= 65235;ﻴﺰﻳﻚ ﺃثیرﻯ ﺍﺯﻣﺎʌ= 59;ﻴّﺖ ﺗﺤﺖ ﺃﺗﻤﻰ ﻣﻴ&= #65170;ﺎﺷﺪ.که ﺪﺭ ﻭﺍﻗﻊ ﺗﻦ ﺍ= ﻧﺴﺎﻥ ﻏﺮﻕ ﺩﺭ ﺍﻳﻦ ﻣ= ﺤﻴﻂ ﺃثیرﻯ ﺍﺳﺖ.ﻭ = 5169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺭﻭA= 185; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65175;ﺎ ﻋﺮﺵ ﺭﺣﻤﺎن ﻤ&#= 65268;ﺮﺳﺪ.ﻭ ﻭﺳﻌﺖ ﺩﺍﺭﺩ.ﺍ&= #65247;ﺒﺘﻪ ﺍﻣﻮﺭ ﺭﻭﺣﻰ ﻭ = ﺍﻟﻬﻰ ﻭ ﻏﻴﺒﻰ، ﻫﻴﭻ &= #65267;ﻚ ﺍﺯ ﺻﻔﺎﺕ ﻣﺎﺩ&= #65263; ﺭﺍ ﻧﺪﺍﺭﻧﺪ.ﭼ&= #65262;ﻥ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65261; ﺻﻮﺭﺕ ﻭ ﺩﻳﮕﺮ = ﺻﻔﺎﺕ ﻣﺎﺩﻯ.ﭘس ﺑﺰﺭ&#= 1711;ی ﺮﻭﺡ ﻣﺎﺩﻯ ﻧﻴ&= #65204;ﺖ،ﺑﻠﮑﻪ ﻣﻌﻨﻮﻯ ﻭ ﺣﺘﻰ = ﻣﻴﻨﻮﻯ ﺍﺳﺖ.ﮐﻪ ﺷﺎﻫﺪ&= #65165;ﻥ ﻋﺮش رﺣﻤﺎﻥ ﺑ= 5194;ﺍﻥ ﺭﺳﻴﺪه اﻧﺪ.ﻭ= 5175;ﻦ ﻭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ= ﺁﻧﻬﺎ ﺩﺭ ﭼﻨﺎﻥ ﻣﺤﻴ&= #65218; ﻋﻈﻴﻢ ﺍثیری ʋ= 97;ﻭﺡ ﺍﻟﻘﺪس ﻗﺮﺍﺭ &#= 65193;ﺍﺭﻧﺪ.ﺍﻣﺎ ﺍﻋﺘﻘﺎﺩ ﭘﺰﺷ&#= 65242;.ﺑﺮﻭﺡ ﺍﻳﻦ ﻓﺎﻳﺪﻩ ﺭ= ﺍ ﺩﺍﺭﺩ،ﮐﻪ ﺑﻔ= 4401;ﺮ ﺩﮔﺮﮔﻮﻧﻰ ﺍﻳ&#= 65254; ﺫﺍت ﺒﺎﺷﺪ، ﺗ= 5166;ﺍﻧﺴﺎﻥ ﺍﺯ ﺟﺒﺮ ﻣﺎﺩﻯ = ﻭ ﺣﻴﻮﺍﻧﻰ ﻓﻄﺮ&#= 65173; ﺧﻮﺩ، ﺑﺠﺒﺮ ﺍ&#= 65247;ﻬﻰ ﺗﻦ ﺑﺪﻫﺪ ﻭﺧﻮ&= #65193;ﺭﺍ ﺍﻟﻬﻰ ﻧﻤﺎﻳﺪ.&= #65261;ﺍﻟّﺎ ﺧﻮﺩﺭﺍ ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴ&= #65262;ﺍﻧﻰ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263; ﻣﻴﮑﻨﺪ. ﺍﮐثر &#= 65197;ﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﺍﺯ &= #65255;ﻔس ﻭﺭﻭﺍﻥ ﺩﺭﻣﻔ&#= 65260;ﻮﻡ ﻋﻘﻞ ﻭﺗﺠﺮ= ;ﺑﻪ ﺷﺨﺺ ﻫﺮﮐس ﻳﮑ&#= 65264; ﻣﻴﺪﺍﻧﻨﺪ ﻭﻣ&#= 65228;ﺘﻘﺪﻧﺪ ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﻧ= ﻔس ﻭﺭﻭﺍﻥ ﺣﺮﻑ ﺁ&= #65191;ﺮ ﺭﺍ ﮐﺴﻰ ﻧﮕﻔﺘ&= #65258; ﺍﺳﺖ.ﻭ ﺗﺎ ﺃﺑﺪ= ﺣﺘﻰ ﺑﺮﺍﻯ ﻋﻘﻠﻰ ﻭ = ﻋﻠمی ﻤﺮﺍﺗﺐ ﻧﻔس ﺑ&#= 65208;ﺮﻯ ﻧﻴﺰ ﻧﺎﺷﻨﺎﺧ&#= 65176;ﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ&= #65165;ﺻﻮﻟﺎ در امور ﺫﺍﺗی= ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﻧﺒA= 166;ﻳﺪ ﻓﮑﺮ ﮐﺮﺩ.ﻳﻌﻨ&= #65264; ﺩﺭ ﻣﮑﺎﻧﻴﺰم &#= 65262;ﻃﺮزعمل ﺭﻭﺡ ﻧﺒﺎﻳﺪ ﺻ&= #65188;ﺒﺖ ﮐﺮﺩ.ﻭ ﺑﻘﻮﻝ ﻗ= ﺮﺁﻥ،ﻫﻨﻮﺯ </spa= n>ﺁﻥ ﻋﻠﻤﻰ ﺭA= 165; ﻧﺪﺍﺭﻳﺪ ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﺭ= ﻭﺡ ﭼﻴﺰﻯ ﺑﮕﻮﺋﻴ&#= 65194;. ﻭﻟﻰ ﻧﺰﺩ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﻋﻠﻢ ﻭ ﺁ= ﮔﺎﻫﻰ،ﻳﻌﻨﻰ ﺗﺠﺮﺑﻪﺷﺨﺺ ﻭ &= #65207;ﻬﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548; ﻭ ﺍﺑﻬﺎﻣﺎﺕ ﻣ&= #65194;ﺍﻡ ﺍﺯ ﻋﻮﺍﻟﻢ ﺭﻭ&= #65187;ﻰ ﻭ ﻣﺪﺑّﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ ﻣﻴﺸﻨﺎﺳ&#= 65256;ﺪ، ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﭼ&= #65268;ﺰﻯ ﺑﮕﻮﻳﻨﺪ.ﻭ ﺑﻘ&= #65262;ﻝ ﻗﺮﺁﻥ،ﺩﺭ ﺑﺎ= 5197;ﻩ ﺧﺪﺍﻭﻧﺪ ﺑﺎ ﻫ&= #65252;ﺎﻥ ﻣﺮﺍﺗب ﺮﻭﺣﻰ &#= 65261;ﺍﻟﻬﻰ </spa= n>ﺑﺎﻳﺪ ﺗﻮﺻʌ= 68;ف کرﺩ.ﮔﺮﭼﻪ ﻗﺮ= 5153;ﻥ ﺧﻮﺩ ﻫﺰﺍﺭ ﺻﻔ&= #65174; ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺑﺮﺷﻤﺮﺩﻩ ﺍﺳ&#= 65174;،ﻣﻴﮕﻮﻳﺪ ﺑﺮﻭﻳﺪ ﻭ ﺑﺒﻴ&= #65256;ﻴﺪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺧ&= #65262;ﺩﺭﺍ ﺑﺸﻤﺎ ﭼﮕﻮﻧﻪ &= #65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ،ﺁﻧﮕA= 166;ﻩ ﺗﻮﺻﻴﻒ ﺩﻳﺪﻧ&#= 65264; ﺧﻮﺩ ﮐﻨﻴﺪ. ﺍﻟ= ﺒﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺗ&= #65184;ﻠّﻴﺎﺕ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ &= #65261; ﺗﺠﻠّﻴﺎﺕ ﺑﺮ= 5175;ﺮ ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺩﺍﺭﻧﺪ.ﻭ ﻫﺮﮐ&= #1587; ﺍﺯ ﺁﺧﺮﻳﻦ ﺷﻬ&= #65262;ﺩ ﺧﻮﺩ ﻣﻴﺘﻮﺍﻧ&#= 65194;،ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﻳﺶ &= #65197;ﺍ ﺑﮕﻮﻳﺪ ﮐﻪ ﺑﻬ&= #65176;ﺮ ﺍﺳﺖ.ﭘس ﺍﺯ ﺷﻬ&= #65262;ﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ&#= 1548; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﭼﻴﺰﻯ ﺑﮕﻮﻳﻨ&#= 65194;.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺍﮔﺮﺍﺗﻔﺎﻗﺎ &#= 65191;ﻄﺎ ﮐﻨﺪ ﻭ ﺑﮕﻮﻳﺪ = ﺑﺎﺯ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺩﺭﺳﺖ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺩﺳ&= #65174; ﻭﺯﺑﺎﻥ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ&#= 1548;ﻭﻧﻪ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ ﻭ ﺁﻳﻨﺪﻩ</s= pan> &#= 65259;ﺎﻯ ﺩﻭﺭﺗﺮ.<o:p></o:p> = 5227;ﻘﻞ ﺑﺮﺍﻯ ﮐﺎﺭﺑﺮ&#= 65193; ﺩﺭ ﺷﻨﺎﺧﺖ ﺭﻭ&= #65165;ﻥ ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ.&= #65169;ﻠﮑﻪ ﺫﻫﻦ ﻭ ﺍﻣﮑﺎﻥ = ﺗﺼﻮﺭﺍﺕ ﺧﻮﺩ،ﺷﺎﻳﺪ ﺑ= 5252;ﻌﺎﻳﺐ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎه کمک کند.ﮔﺮﭼﻪ= ; ﺁﻧﺮﺍ ﻧﻴﺰ ﻋﻘﻞ ﺟﺰﺋ&= #65264; ﻭﻣﺎﺩﻯ ﻭ ﺑﺸﺮ&= #65263; ﻣﻴﺘﻮﺍﻥ ﻧﺎﻣ&#= 65268;ﺪ. ﺯﻳﺮﺍ ﮐﺮﺍﻣﺖ &= #65169;ﺎﻟﻔﻌﻞ ﺍﻟﻬﻰ ﻫﺮﮐس ﺩ&#= 65197; ﺗﻮﻟﺪ ﻧﻮﻋﻰ ﻓ&= #65228;ﻠﻰ ﺍﻭ ﺍﺳﺖ.ﻭ ﺍﻟّ&= #65166; ﻋﻘﻞ ﮐﻠّﻰ ﻭﺍ&#= 65247;ﻬﻰ ﮐﺎﻣﻠﺎﻥ</sp= an> &#= 65261; ﺑﺎﺯﮔﺸﺘﮕﺎ= 06; ﺒﺨﻠﻖ،ﺁﻧﻬﻢ = 5193;ﺭ ﻗﺪﺭﺕ ﺗﺼﻮﺭﺍ&#= 65173; ﻭ ﺍﺻﻮﻝ ﺍﻋﺘﻘ&= #65166;ﺩﻯ ﺍﻟﻬﻰ ﺧﻮﺩ،ﺑ= 5166; ﮐﻤﻚ ﻟﺤﻈﻪ ﺑﻠ&= #65188;ﻈﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ،ﺟﺎﻯ ﻧﺎﻡ ﻋﻘل اﻟﻬ= 5264; ﻳﺎ ﮐﻠی ﺮﺍ ﻣﻴ&= #64405;ﻴﺮﺩ.ﻭﻟﻰ ﺭﻓﺘﺎﺭ ﺫﻫﻨﻰ &= #65259;ﺮﮐس عاﺩﻯ،ﻭﺑﺮﺍ᥾= 3; ﻣﺘﺨﺼص ﻤﻌﺎﻟﺞ ﺃﻧﺪﻙ&#= 1548; ﻭ ﺑﺮﺍﻯ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﻋﻤﻴﻖ ﺗ&= #65198;،ﻣﺒﻴّﻦ ﺷﺄﻥ ﻭ ﻣﻘﺎﻡ ﻓ= ﻌﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮﮐس ﻣﻴﺒﺎﺷﺪ. ﻭ ﻧﻤ= ﻴﺘﻮﺍﻥ ﻋﻘﻞ ﺭﺍ ﺗﻘﻮﻳ&= #65174; ﮐﺮﺩ،ﮐﻪ ﻋﻠﻢ &#= 65251;ﻘﻴّﺪ ﻋﻘﻞ ﻧﻴﺴﺖ. ﮐﻪ= ﻋﻘﻞ ﺗﻨﻬﺎ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﻭ ﺗﻨﻬﺎ ﺩﺭ ﺳﻠ= ﻮﻙ ﺍﻟﻬﻰ ﺍﻣﮑﺎﻥ &= #65175;ﻘﻮﻳﺖ ﻋﻘﻞ ﻫﺴت ﭽﻮﻥ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺡ ﺗﻨﻬﺎ ﺩﺭ&= #65175;ﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺑﺘﺠ&= #65248;یه هاﻯ ﻫﺮﭼﻪ ﺑﻴ= 5208;ﺘﺮ ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍ&#= 1606; ﺮﺳﻴﺪ.ﻭ ﺷﺎﻳﺪ = ﻣﻘﺎﻡ ﺑﺸﺮﻯ ﻓﻌﻠﻰ که ﺒﻴﺸﺘﺮ ﺣﻴ= 5262;ﺍﻧﻰ ﺍﺳﺖ، ﺑﮑﻤﺎل = 575;ﻟﻬﻰ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺷﻬﻮ&= #65193; ﻗﺎﺋﻢ ﺍﺟ= ;ﺒﺎﺭﻯ، ﻭﺑﺮﺍﻯ ﺷﻬﻮﺩ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﺍﺿﺎف= 607; اﻯ ﺍﺯ ﺗﮑﺎﻣﻠ&#= 65166;ت اﺯﮔﻮﻧﻪ ﻧﻮﻉ &#= 65235;ﻮق ﺒﺸﺮﻯ ﺍﺳﺖ،ﻣ= 5268;ﺮﺳﺎﻧﺪ. ﻭ ﺧِﺒﺮﻩ ﺑﻮﺩ&#= 65253; ﻭ ﺗﺠﺮﺑﻪ ﺩﺍﺷ&= #65176;ﻦ ﺍﻧﺴﺎﻥ ﺩﺭ ﺯﻧ&= #65194;ﮔﻰ ﺑﺸﺮﻯ ﻗﺒﻞ ﺍﺯ = ﺳﻠﻮﻙ،ﺑﺎﺯ ﻫﻤﺎﻥ ﻋﻘﻞ ﺟﺰ&= #65163;ﻰ ﻭ ﺷﺄﻥ ﻣﻘﺎﻡ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ.ﺫﺍ&= #65173; ﺍﻧﺴﺎﻥ ﺩﺭﻭﻥ &= #65165;ﻧﺴﺎﻥ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5169;ﻴﺮﻭﻥ ﻭ ﺩﺭﻭﻥ ﺍﺯ ﺃﻧ= ﺪﺭﻭﻥ ﺍﻭ ﺍﺳﺖ.ﻳﻌﻨﻰ = ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻠﮑﻮﺗﻰ ﻭﺷﻬﻮﺩﻯ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﮐﻪ ﺑﺮﺍﻯ ﻣﺎﺩ&= #65257; ﭘﺮﺳﺘﺎﻥ ﮐﻪ ﺑ&= #65194;ﺍﻥ ﺑﺎﻭﺭﻯ ﻧﺪﺍﺭ&#= 65255;ﺪ،چه ﺮﺳﺪ ﮐﻪ ﺑﺪﺍن &= #65255;ﺨﻮﺍﻫﻨﺪ ﺑﺮﺳﻨﺪ. ﭼﻮﻥ ﺁ= ﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ&#= 1548;ﺧﻮﺩ ﻓﺎﺳﺪ ﻭ ﻏﻴﺮ ﺍ= ﻟﻬﻰ ﻭﻣﺸﺮﻙ،که ﻤʌ= 68;ﺨﻮﺍﻫﻨﺪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺍ&= #65247;ﻬﻰ ﮐﻨﻨﺪ.ﻭﻳﺎ ﭘﺰ&= #65207;ﮑﺎﻥ ﺭﻭﺍﻥ ﺩﺭﻣﺎﻥ&#= 1548;ﺧﻮﺩ ﺩﻭﭼﺎﺭ ﻋﻘﺪﻩ &= #65259;ﺎ ﻭ ﺑﺪﺭﺟﺎﺗﻰ ﺑ&= #65268;ﻤﺎﺭ ﺭﻭﺍنی هستند&= #1548; ﮐﻪ ﻫﻤﻪ ﺍﻧﺴﺎ&= #65255;ﻬﺎ ﻫﺴﺘﻨﺪ،ﻭ ﻣﻴ= 5192;ﻮﺍﻫﻨﺪ ﺑﻴﻤﺎﺭﺍﻥ ﺭﺍ &= #65207;ﻔﺎ ﺑﺪﻫﻨﺪ.ﭼﻮﻥ ﻧ&= #65166;ﺑﻴﻨﺎﺋﻰ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65255;ﺎﺑﻴﻨﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﻴ&= #65256;ﺎ ﻧﻤﺎﻳﺪ ﻭ ﮐﺎﺭ = ﺍﻳﻦ ﭘﺰﺷﮑﺎﻥ ﻋﮑس &#= 64400;ﺎﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺎ ﭼﻨﺪ ﺳﺎﻟﻚ = ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻗﺒ&= #65248;ﺎ ﺳﺎﻟﻢ ﻭﻧﻮﺭﻣ&#= 65166;ﻝ ﺑﻮﺩﻩ ﻭ ﻋﺎﻗﻞ = ﺩﺭ ﺣﺪّ ﻋﻘﻞ ﻟﻮّ= 5165;ﻣﻪ،ﻭﻗﺪﺭﺕ ﻣﻠﺎﻣت ﻮﻧﻘﺪ &#= 65261;ﻋﻴﺒﺠﻮﺋﻰ </spa= n>ﺍﺯ ﺧﻮﻳﺸﺘʌ= 54; ﻣﻴﺒﺎﺷﺪ. ﻣﺤﻘﻖ ﺩﻳﮕﺮﻯ &= #65193;ﺭ ﺑﺎﺭﻩ ﺫﻫﻦ ﮐﻪ = ﺁﻧﺮﺍ ﭼﻮﻥ ﻧﻔس ﻭﺭﻭ&#= 65165;ﻥ ﻣﻴﺨﻮﺍﻧﺪ،ﺩA= 261; ﻧﻈﺮﻳﻪ ﺩﺍﺭﺩ &= #65251;ﺮﮐﺰﻯ ﻭﺩﻳﮕﺮﻯ ﻟﺎﻣ&#= 65198;ﮐﺰﻯ.ﺩﺭﻧﻈﺮA= 267;ﻪ ﻣﺮﮐﺰﻯ ﺑﺮﺍﻯ &= #65195;ﻫﻦ ﻭﺣﺪﺗﻰ ﻗﺎﺋﻞ &= #65165;ﺳﺖ،ﮐﻪ ﻳﻚ ﭼﻴﺰ ﺑﻴﺸﺘ&= #65198; ﻧﻴﺴﺖ.ﻭﭼﻮﻥ ﺟ&= #65200;ئی ﻤﺴﺘﻘﻞ ﺍﺯ ﺑﺪ&= #65253; ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍ&#= 65255;ﺪ. ﻭﻟﻰ ﺩﺍﺭﺍﻯ ﺍ&= #65183;ﺰﺍﺋﻰ ﺍﺳﺖ،ﮐﻪ ﺷﺒﺎ= 5259;ﺖ ﺑﻬﻢ ﻧﺪﺍﺭﻧﺪ&#= 1548;ﻭﻟﻰ ﻣﺸﺘﺮﮐﺎ ﻋﻤﻞ &= #65251;ﻴﮑﻨﻨﺪ.ﻭ ﺁﻧﺮﺍ ﺣﻮﺍﺩث &#= 65195;ﻫﻦ ﻣﻴﺨﻮﺍﻧ&= #65194;.ﺍﻳﻦ ﻣﺤﻘق ﺤﻮﺍﺩث = 5195;ﻫﻨﻰ ﺭﺍ ﺑﺠﺎﻯ ﺍﺣﻮ&= #65165;ﻝ ﺍﻧﺴﺎﻧﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ.ﮐﻪ ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65259;ﺮ ﻓﮑﺮﻯ ﻭ ﻋﻘﻴﺪ&= #1607; ﻫﺎﻯ ﮐﻪ ﺑﺬﻫﻦ = ﻣﻴﺮﺳﺪ، ﻫﺮﮔﺎﻩ ﺑﻨﺤﻮ&#= 1740; ﻤﻴﺒﺎﺷﺪ.ﺗﺎ ﺷ&= #65198;ﺍﻳﻂ ﺣﺴﻰ ﻭﺧﺎﺭﺟﻰ چه ﺃثرﻯ ﮔﺬﺍʋ= 97;ﺩﻩ ﺑﺎﺷﻨﺪ.ﻭﻟﻰ ﺍ&= #65187;ﻮﺍﻝ ﻣﺮﺑﻮﻁ ﺑﺮﻭﺍ&#= 1606; ﻨﺎﺧﻮﺩﺁﮔﺎه = 575;ﺳﺖ. ﺍﻣﺎ ﺍﻳﻨﮑﻪ ﻫ&= #1605;ه اﻳﻦ ﺫﻫﻦ ﻳﺎ ﺭ&= #65261;ﺍﻥ ﭼﻮﻥ ﻳﻚ ﻭﺍﺣﺪ = ﻋﻤﻞ ﻣﻴﮑﻨﺪ.ﻭ ﻫﺮﮔ&= #65166;ﻩ ﺑﻨﺤﻮﻯ،ﺣﺎل®= 0; ﺒﺎﻧﺴﺎﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻫ= ﻤﺎﻥ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻣ&= #65188;ﺘﻮﻳﺎﺕ ﻳﺎ ﺻﻔﺎﺕ ﺭﻭﺍ&= #65253; ﺍﺳﺖ.ﻭﺗﻤﺎﻡ ﺑ&= #65194;ﻥ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻭ&= #65187;ﺪﺕ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻫ= ﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﻫﺴﺘ&= #65264; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ. ﻫﻤﻪ ﻋﻮﺍﻣﻞ ﻭ = ﺷﺮﺍﻳﻂ ﺁﻥ، ﻧﻘس ﺧﻮﺩ= 5197;ﺍ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺍﺭﺍﺋﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻭ ﺍﻳﻨﮑﻪ ﺍﻳﻦ<sp= an dir=3DLTR> </spa= n>ﺻﻔﺎﺕ ﺩﺭ ﭼA= 258; ﻋﻤﻘﻰ ﺭﻳﺸﻪ ﺩﺍﺭﻧﺪ &= #65261;ﻗﻮﻯ ﺗﺮﻫﺴﺘﻨﺪ.ﮔﺮ&#= 64380;ﻪ ﺍﻳﻦ ﺣﻮﺍﺩث ﺫ&#= 65259;ﻨی ﻮﺑﻬﺘﺮ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ ﺍﺣﻮﺍﻝ ﺭﻭﺍﻥ&#= 1548;ﺷﺒﺎﻫﺖ ﻭ ﺳﻨﺨﻴّﺖ ﺩﺭ &= #65251;ﺎﻫﻴّﺖ ﻧﺪﺍﺭﺩ.ﮐثرﺗA= 264; ﺍﻓﻘﻰ ﻧﻴﺴﺘﻨ&#= 65194;،ﮐﻪ ﻫﻤﻪ ﺩﺭ ﻳﻚ ﺳﻄ= ﺢ ﺫﺧﻴﺮﻩ ﺷﺪﻩ ﺭ&= #65261;ﺍﻥ ﺑﺎﺷﻨﺪ. ﺑﻠﮑﻪ = ﺭﺍﺑﻄﻪ ﺗﺪﺍﺧﻠﻰ ﺩﺍﺭ&#= 65255;ﺪ، ﮐﻪ ﻣثاﻝ ﻃﺒﻘ= 5166;ﺕ ﭘﻮﺳﺘﻪ ﻫﺎﻯ ﭘ&= #65268;ﺎﺯ ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺍ= ﻳﻦ ﺭﻭﺍﺑﻂ ﺩﺍﺧﻠ&#= 65264; ﺫﻫﻦ،ﺣﺎﻟﺎﺕ = 5195;ﻫﻦ ﺍﺳﺖ.ﺍﻳﻦ ﻣﺮﮐ&= #65200; ﻣﺴﺘﻘﻞ ﻭﻭﺍﺣ&#= 65194; ﻧﻔس ﻳﺎ ﮔﺎﻫﻰ &= #65227;ﻘﻞ ﻭ ﮔﺎﻫﻰ ﺭﻭﺍﻥ = ﻣﻴﮕﻮﻳﻨﺪ،ﻫA= 252;ﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺳﺖ،ﮐﻪ ﻣﺎ ﻣﻴﺨﻮﺍﻧﻴ&#= 65250;.ﻭ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﮔﺎﻫﻰ ﻣﻌﻨﻰ ﺭ&= #65261;ﺡ ﺣﻴﻮﺍﻧﻰ ﻳﺎ ﺟ&= #65166;ﻥ ﻭ ﺭﻭﺍﻥ ﻭ ﻧﺎﺧ= ﻮﺩﺁﮔﺎﻩ ﻣﻴﺪﻫﺪ.ﻭﻳﺎ ﺭ&= #65261;ﺡ ﺍﻟﻬﻰ ﺷﺪﻩ،ﮐ= 5258; ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65197;ﺳﻴﺪﻩ ﺑﺎﺷﺪ.ﻭ ﻟﺬﺍ ﺍ= ﻳﻦ ﻭﺍﺣﺪ ﺭﻭﺣﻰ، &#= 65251;ﺪﺍﻡ ﮐﻴﻔﻴّﺖ ﺁﻥ ﻋ&#= 65262;ﺽ ﻣﻴﺸﻮﺩ.ﻳﺎ ﺑﻬ&= #65176;ﺮ ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ = ﺻﺎﺣﺐ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮﻯ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﺗﺎ ﺑﺠﺎﺋﻰ که ﺸﺒ= 740;ه ﻤﺎﻫﻴّﺖ ﺭﻭﺍ= 5253; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺸﻮﺩ.ﻭ ﺍﻳﻦ = ﺗﻨﻬﺎ ﻗﺴﻤﺖ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ،ﮐﻪ ﭘس ﺍ= 5199; ﻣﺮﮒ ﺑﺎﻗﻰ ﻭﺯ&= #65255;ﺪﻩ ﺍﺳﺖ.ﻭ ﻣﺠﻤﻮع&#= 1607; اﻯ ﺍﺯﮐﺮﺍﻣﺎ= 5173; ﺑﺎﻟﻘﻮّﻩ ﮐﻪ &#= 65169;ﺎﻟﻔﻌﻞ ﺷﺪﻩ،ﻭ ﺭﻭﺡ ﺗ&#= 65262;ﻟﺪ ﺑﻌﺪﻯ ﺑﻬﺘﺮﻯ &= #65197;ﺍ ﺗﻘﺮﻳﺒﺎ</sp= an> &#= 65235;ﻮﺭﻯ ﻣﻴﺴﺎﺯﺩ. ﺯﻳﺮ&= #65165; ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺍﺳﺖ،ﮐﻪ ﻫﻤﻴ= 588;ه ﺪﻝ ﻳﺎ ﺫﻫﻦ ﺍﻧ= ﺴﺎﻥ ﺭﺍ ﻣﻴﺴﺎﺯﺩ. ﮐ= ﻪﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴﻤﺎ&#= 65255;ﻰ،ﺃثر ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ = ﻣﻴﺪﻫﺪ.ﻟﺬﺍ ﮊﻧﻬﺎﻯ ﺑﺪﻥ ﺑ&= #65192;ﻮﺩﻯ ﺧﻮﺩ ﮐﺎﺭ ﺳﺎﺯ&= #65255;ﺪﮔﻰ ﺗﻦ ﻭ ﺣﻔﻆ ﺗﻦ ﺭ= ;ﺍ ﺩﺭ ﺳﺮﺍﺳﺮ ﻋﻤ&= #65198; ﺑﻌﻬﺪﻩ ﺩﺍﺭﻧ&#= 65194;.ﻭﺍﻟّﺎ ﮊﻧﻬﺎﻯ ﺑﺪﻥ ﭼ&= #65256;ﺪ ﺫﺭﺍﺕ ﻣﻨﻈّﻢ &#= 65165;ﺯ ﻣﻮﻟﮑﻮﻟﻬﺎﻯ &#= 65165;ﺳﻴﺪﻫﺎﻯDNA بیشتر <= span lang=3DAR-SA>ﻧﻴﺴﺘﻨﺪ. ﻭ = 5175;ﻐﻴﻴﺮﺍت اﻳﻦ ﮊﻧﺘﻴﻚ ﻭ&#= 65251;ﻮﺗﺎﺳﻴﻮﻧﻬʋ= 66;،ﺑﻌﻠﺖ ﺃثر ﮊﻧﺘﻴﻚ ﺭ= 5261;ﺣﻴﺎﺳﺖ،ﮐﻬﺨ= ;ﻮﺩ ﻧﻴﺰ ﺩﺭﺗﺪﺑﻴ&#= 65198; ﻣﺮﺍﺗب اﻟﻬﻰ = 5259;ﺴﺘﻨﺪ. ﻭﺃﻣﺮﻯ ﺍﺗّﻔ= 5166;ﻗﻰ ﻭﺗﺼﺎﺩﻓﻰ ﻭ ﺣ&= #65262;ﺍﺩث ﮐﻮﺭ ﻧﻤﻰ ﺑﺎﺷ&= #65194;.ﻭﻟﺬﺍ ﻣﺎ ﺁﻥ ﺣﻮﺍﺩث &= #65195;ﻫﻨﻰ ﻭﺗﺼﻮﺭﺍﺕ ﻣﺨ&#= 65176;ﻠﻒ،ﻭ ﺍﻓﮑﺎﺭ ﮔﺎﻫﻰ &= #65251;ﺘﻀﺎﺩ ﺭﺍ،ﻧﺘﻴﺠﻪ ﻣ= 5166;ﻫﻮﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﺗﺤﺖ ﺗﺪﺑﻴﺮﻣﺮﺍﺗ= 5168; ﺍﻟﻬﻰ ﺷﺨﺺ ﻣﻴ&= #65194;ﺍﻧﻴﻢ.ﮐﻪ ﺍﺯ ﻃﺮﻳﻖ ﮊﻧﺘ&= #65268;ﻚ ﺟﺴﻤﻰ،ﻭ ﺭﺳﻴ= 5194;ﻥ ﺑﺴﺎﺧﺘﻤﺎﻥ ﻣ&#= 65232;ﺰﻯ ﺑﻨﺎﻡ ﺫﻫﻦ ﺑﺮ&= #65165;ی ﻤﺎ ﻇﻬﻮﺭ ﻣﻴﻴ&= #65166;ﺑﻨﺪ. ﮐﻪ ﻋﻘﻞ ﻣﻴﺨﻮ&= #65165;ﻧﻴﻢ.ﮐﻪ ﺑﺎﺯ ﻧﺎﭘﻴﺪﺍ &= #65261; ﻣﺒﻬﻢ ﺍﺳﺖ.<o:p></o:p></span= > = 5261;ﻟﻰ ﮔﻔﺘﺎﺭﻫﺎ ﻭ ﺭ&= #65235;ﺘﺎﺭﻫﺎ ﻭ ﺣﺪﻳث ﻧﻔس ﺑ&#= 65166;ﺧﻮﻳﺸﺘﻦ،ﻭ ﺩﻳﮕﺮ ﮐﺮﺩﺍﺭ&#= 65259;ﺎ ﻣﻈﻬﺮ ﭼﻨﻴﻦ ﻋ&= #65240;ﻞ ﻭ ﺗﺼﻮﺭﺍﺕ ﺫﻫ&= #65256;ﻰ،ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﻭ ﻣ= ﺮﮐﺰﻳّﺖ ﺍﻳﻦ ﻧﻔس ﻫﻤﺎ&#= 65253; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻓ&= #65198;ﺩﻯ ﺷﺨص ﻤﻴﺒﺎﺷﺪ. &= #64400;ﻪ ﻗﻴّﻮﻣﻴّﺖ ﻭ = 5239;ﻮﺍﻡ ﻭ ﺳﺮﭘﺎ ﻧﮕﺎﻩ = ﺩﺍﺷﺘﻦ،ﻭﺯﻧA= 194;ﻩ ﺑﺎﻗﻰ ﮔﺬﺍﺭﺩ&#= 65253;،ﻭ ﺗﺮﻣﻴﻤﺎﺕ ﺗﻠ&#= 65234; ﺷﺪﻩ ﺗﻦ ﺭﺍ ﺑﻌ= ﻬﺪﻩ ﺩﺍﺭﺩ.ﺍﻳﻨﺠﺎ &= #65165;ﺳﺖ ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﻭ= ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ،ﭼﻮﻥ = 5169;ﺨﻮﺍﻫﺪ ﺍﺯ ﻃﻠﺴﻢ ﺑﺸﺮ&= #65267;ّﺖ ﺑﺎ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ،ﻭﻣﻘﺎﻡ ﻓﻌﻠﻰ ﺧﻮﺩ ﺧﺎ&= #65197;ﺝ ﺷﻮﺩ،که ﺒﻤﺎʌ= 59;ﻴّﺖ ﺑﺎﻟﺎﺗﺮ ﻓﺼﻞ &= #65255;ﻮﻉ ﺑﺸﺮی ﻮﺑﺎﻟﺎ= 5175;ﺮﺣﺘﻰ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺍﺯﻫﻢ ﺍﮐﻨﻮﻥ&#= 1548;ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺟﻠ&= #65262; ﺗﺮ،ﺷﺎﻳﺴﺘﻪ = 4404;ﺮﻭه ﺁﻧﻬﺎ ﮔﺮﺩﺩ.ﺑ&= #65166;ﻳﺪ ﺍﻳﻦ ﻭﺣﺪت ﺮﻭ&#= 65165;ﻧﻰ ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ،ﻭ ﻳﺎ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﺧﻮﺩﺭﺍ ﺩﮔﺮﮔ&#= 65262;ﻥ ﮐﻨﺪ.ﻗﺴﻤﺘﻰ ﺭ&= #65165; ﺣﺬﻑ ﻭﻗﺴﻤﺘﻰ &= #65197;ﺍﺍﺻﻠﺎﺡ ﻭ ﻳﺎ ﺑﻬﺮ ﻣﮑﺎ= ﻧﻴﺰﻣﻰ ﮐﻪ ﺍﺯ ﺁﻥ ﺧﺒﺮ= ﻧﺪﺍﺭﻳﻢ،ﺭﻭ= 5165;ﻥ ﺗﺒﺪﻳﻞ ﺑﺮﻭﺡ &= #65165;ﻟﻬﻰ ﺷﻮﺩ .ﻭﺍﺯ ﻣﻘﺎ= مﺒﺸﺮﻳّت ﺒﻤﻘﺎﻡ &#= 65255;ﻮﻉ ﻓﻮق ﺒﺸﺮی ﺪﺭ= 5251;ﻴﺂﻳﻴم گوﺋﻰ ﭘﻮﺳته ʋ= 84;ﺪﻳﺪﻯ ﺑﺮ ﺁن ﺿﺎﻓﻪ ﺷ&= #65262;ﺩ.ﻭﺍﮔﺮ ﮐﺴﻰ ﺑﺴﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻧﭙﺮﺩﺍﺯﺩ، ﻫ= 5252;ﻪ ﻋﻤﺮ ﮔﺮﻓﺘﺎﺭ &= #65219;ﻠﺴﻢ ﮊﻧﺘﻴﻚ ﺭﻭﺡ ﺣ&= #65268;ﻮﺍﻧﻰ ﺧﻮﺩ ﻫﺴﺖ.ﻭ ﺣﻴ= ﻮﺍنی ﺘﺮﻫﻢ ﻣﻴﺸﻮﺩ&#= 1548;ﭼﻮﻥ ﻋﻘﺪﻩ ﻫﺎ ﻭﻣﻌ&= #65166;ﻳﺐ ﻭﻣﻔﺎﺳﺪ ﺍﻳﻦ &= #65197;ﻭﺡ ﺣﻴﻮﺍﻧﻰ ﺑﻴﺸ&#= 65176;ﺮ ﻣﻴﮕﺮﺩﺩ.ﭼﻮﻥ &= #64404;ﻨﺎﻫﮑﺎﺭﻯ ﻭ ﺧﻄﺎ ﮐﺎﺭﻯﺑ&= #65268;ﺸﺘﺮ ﻣﻴﻴﺎﺑﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﭘس ﺍﺯ ﻣﺮﮒ،ﻣ= 5228;ﺎﺩﻝ ﺭﻭﺡ ﻳﻚ ﻧﻮﻉ ﺩ= ﻳﮕﺮﻯ،ﺗﻮﻟﺪ ﻣﺴﺦ ﺁﻣﻴﺰ ﺑﺠ&= #65260;ﺎﻥ ﺩﺍﺭﺩ. ﻭ ﺩﻭﺑﺎ= ﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257; ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ،ﻣﻴﺨﻮﺍʌ= 59;ﺪ ﺧﻮﺩﺭﺍ ﺑﮋﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺑﺸﺮﻯ ﺩ&= #65197;ﻃﻮل ﺰﻣﺎﻧﻬﺎ ﺑﺮﺳ&#= 65166;ﻧﺪ. ﺁﻧﮕﺎﻩ ﺗﻮﺍﻧ&#= 65260;ﺎﻯ ﻋﻘﻠﻰ ﻭ ﻋﺸﻘﻰ = ﻭ ﺍﺭﺍﺩﻯ ﻭ ﺩﻳﮕ&= #65198; ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65169;ﺮﺍﻯ ﺳﻠﻮﻛﻮﺭﺳﻴﺪ= 5253; ﺑﭙﺎک ﺴﺎﺯﻯ ﺭ&#= 65261;ﺍﻥ،ﻭﺭﺳﻴﺪ᥽= 3; ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ی ﻔﺮﺍﻫم کند . ﺗ= 5166; ﺑﺎﻟﺄﺧﺮﻩ ﺑﺮ&#= 65261;ﺡ ﺍﻟﻘﺪس ﺷﻬﻮﺩ &#= 64344;ﻨﺠﻢ ﻭﻟﺎﻳت ﻤﺤﻤﺪ= 5263; ﻗﺎﺋﻢ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺪ.ﺁ&= #65255;ﮕﺎﻩ ﺍﮔﺮ ﺑﺨﻠﻖ ﺑﺎ&= #65199;ﮔﺸﺖ، ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﺩﺍ&= #65197;ﺩ.ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﻃﺒ&= #65268;ﻌﻰ،ﺍﻳﻦ ﮐﺎﻣﻞ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﺩﺭ ﺑﻬ= 5208;ﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ &= #65259;ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺩ&= #65197; ﮐﻨﺎﺭ ﻋﺮش ﺮب= 617; اﻟﻨﻮع آﻳﻨﺪʌ= 57; ﻓﻮق ﺒﺸﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65252;ﺎﻧﺪ، ﮐﻪ ﺭﺟﻌﺖ ﺑﺠﻬ&= #65166;ﻥ ﻧﻤﺎﻳﺪ.ﺗﺎ ﺷﺎ&= #65267;ﺪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻭ ﻋﺮﺵ ﺭﺏّ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﺪ. ﻭﺷﺎﻳﺪ ﺍﻳﻦ ﻫ&= #65236;ﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ،ﺧ= 5262;ﺩ ﻟﺤظه اﻯ ﺑﻴﺸA= 176;ﺮﻃﻮﻝ ﻧﮑﺸﺪ. ﺁﻧﮕﺎﻩ = ﺩﺭ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65193;. ﻭﺩﺭ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻭﻫﺰﺍﺭﺍﻥ ﺑﺮ&#= 65165;ﺑﺮ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﻣﺨﺘﻠﻒ،ﺗﺎ ﺑ= 5166;ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﮐﻪ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺍﺯ = 5165;ﻣﺮﻭﺯ ﺑﺠﻬﺎﻥ ﻣﺒﻌﻮ&#= 1579; گرﺩﺩ.که ﻮﻯ ﺁA= 191;ﺮﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65261;ﻟﻰ ﺍﻭﻟﻴﻦ ﻓﺮﺩ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5166; ﮐﺸﻒ ﻧﻮﺭ ﺭﺑﺮ&= #65187;ﻤﺎﻥ ﺑﺠﺎﻯ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ،ﺧﻮﺩ ﺗﺠﺴّﻢ ﻭﺗﻮﻟ= 5194; ﺍﻧﺴﺎﻧﻰ ﻗﺎﺋ&#= 65250; ﺭﻭﺡ ﺍﻟﻘﺪس ﺪ&#= 65197; ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﮐﻪ ﻧﺎﻡ ﻗﺎﺋﻢ = ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻭﻭﻟﺎﻳﺘﻬﺎﻯ &#= 65169;ﺸﺮﻯ ﺩﺍﺭﺩ.ﻭﻣﺤﻤﺪ&#= 65263; ﺑﺮﺗﺮ،ﻳﺎ ﻭﺳ= 5268;ﻠﻪ ﺣﻤﺪ ﻭﺗﻮﺳّﻞ= 548;ﻭﻣﻬﺪﻯ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﺑﻬﺪﺍ ﻭﺷﻬﻮﺩ &= #65197;بّ رﺣﻤﺎﻥ ﺍﺳﺖ،@= 400;ﻬﺮﻭﺡ ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺗ&= #65166;ﺭﻳﺨﻰ،ﻭ ﺗﻤﺎﻣﻰ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻫﻤﻪ ﺯﻣﺎﻧﻬﺎ&#= 1548;ﺗﻨﻬﺎ ﻣﺘﻮﻟﺪﺍﻥ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻳﻬﺴ&#= 65176;ﻨﺪ. ﺍﻣﺎ ﻏﻴﺮﺳﺎﻟ&#= 64401;ﺎﻥ ﻭﻏﻴﺮﺷﺎﻫﺪﺍ= 5253; ﺑﺸﺮﻯ ﺩﻳﮕﺮ،= 5193;ﻭﭼﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻗ&= #65260;ﻘﺮﺍﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﺑ= ﺪﺗﺮ ﻫﺴﺘﻨﺪ.ﺗﺎ ﺑﺎ&= #65199; ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﻨﺪ،ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194; ﻭﻓﺮﻣﺎﻥ ﮐﻦ ﻓ&= #65268;ﮑﻮﻥ ﺃﺯلی ﺃﺑﺪﻯ ﺍ= 5247;ﻬﻰ ﺧﻮﺩﺭﺍ ﺣﺘﻤﺎ &= #65165;ﺟﺮﺍ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ.&= #1705;ه ﺒﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﻧﻴﺰ ﺑﺮﻭﻧﺪ. ﻭ= ﺭﻭﺡ ﻣﻮﺟﻮﺩﺍﺕ ﺃﺗ&#= 65252;ﻰ ﻭﺗﺤﺖ ﺍﺗﻤﻰ،= 5261;ﻳﺎ ﻣﻮﺟﻮﺩﺍﺕ ﮔﻴ&#= 65166;ﻫﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺑ&= #65208;ﺮﻯ ﺍﺯ ﺍﻳﻦ ﻣﺮﺣﻠ&= #65258; ﺗﮑﺎﻣﻠﻰﺑﺎﻳ= 5194; ﺑﮕﺬﺭﻧﺪ.<o:p></o:p> = 5261;ﺣﺪﺕ ﻭﺟﻮﺩ ﻫﺮ ﺃﻣﺮ&= #65263; ﺑﺎﻳﻦ ﺩﻟﻴﻞ ﺍ&= #65203;ﺖ،ﮐﻪ ﺑﺮﺍﻯ ﻣﺮﺍﺗﺐ &= #65169;ﺎﻟﺎﺗﺮ ﻳﻚ ﺳﻮﮊﻩ ﺟﺰﺋ&= #65264;،ﻗﺎﺑﻞ ﺗﺪﺑﻴﺮ ﺑﺎﺷﺪ. = ﻭﻟﻰ ﻫﻤﺎﻥ ﺟزء ﺑﺮ= 5165;ﻯ ﻣﺮﺍﺗﺐ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﺧﻮﺩ،ﺩﺍﺭ= 5165;ﻯ ﺍﺟﺰﺍء ﺍﺳﺖ. ﮐ&= #65258; ﺑﺎﺯ ﻫﺮ ﺟﺰﺋﻰ&= #1548;ﺧﻮﺩ ﻳﻚ ﮐﻠّﻰ ﮐﻮﭼ&#= 64401;ﺘﺮ ﺍﺳﺖ.ﻭﺩﺍﺭﺍﻯ &= #65165;ﺟﺰﺍﻯ ﮐﻮﭼﮑﺘﺮ. ﻫﻤﺎ&= #65253; ﻃﻮﺭ ﮐﻪ ﻫﺮ ﮐﻠ= ّﻰ ﻳﻚ ﺟزء ﺑﺮﺍﻯ &#= 64400;ﻞ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ.&= #65261; ﻟﺬﺍ ﻫﻤﻪ ﻫﺴﺘ&= #65264; ﻣﺘﺪﺍﺧﻠﺎ ﻭﺣ&#= 65194;ﺕ ﻫﺎﻯ ﻭﺟﻮﺩﻯ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﻫﺮﻳﻚ</= span> </spa= n>ﮐﻠّﻰ ﻫﺴﺘ᥽= 6;ﺪ،ﮐﻪ ﺍﺟﺰﺍﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﻳﻚ ﮐﻞ ﺩﺭﻣ= ﻴﺂﻭﺭﺩ. ﻭ ﺧﺪﺍﻭﻧﺪ ﺍﻟ&= #65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ،@= 400;ﻞ ﺍﺟﺰاء ﺧﻮﺩ، A= 267;ﻌﻨﻰ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻳ&= #65166; ﺗﺠﻠّﻴﺎﺕ ﻫﺴ= 5176;ﻨﺪ،که هر ﺗﺠﻠّﻰ ﻳﻚ = 5169;ﺎﺯ ﺍﺟﺰاء ﻭﺍﻓﺮA= 165;ﺩ ﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ&#= 65193;ﺍﺭﺩ. ﻭﻫﺮ ﻓﺮﺩﻯ ﺑﺮ&= #65165;ﻯ ﺍﺟﺰﺍﻯ ﺧﻮﺩ ﮐ&= #65246; ﻣﻴﺒﺎﺷﺪ،ﻣﺎA= 255;ﻨﺪ ﺭﻭﺍﻥ ﻭ ﺫﻫﻦ ﻭ= ﺗﻦ ﭘﺮ ﺍﺯ ﺍﻋﻀﺎ.ﮐ= ﻪ ﻫﺮﻳﻚ ﮐﻠّی ﻮ &#= 65193;ﺍﺭﺍﻯ ﺍﺟﺰﺍﻣﻴﺒﺎﺷ= 5194;. ﻭﺗﻤﺎﻡ ﻫﺴﺘﻰ &= #65169;ﻬﻤﻴﻦ ﻧﺤﻮ،ﺍﺟﺰﺍﺋ= 40; ﺪﺭ ﮐﻞ ﺑﺮﺗﺮ ﻫﺴﺘ&= #65256;ﺪ.ﻭ ﺑﻄﻮﺭ ﻗﻄﻌﻰ ﻧ&= #65170;ﺎﻳﺪ ﺭﻭﺍن ﻮﻫﺮ ﺃﻣ&#= 65198;ی ﺮﺍ ﺗﻨﻬﺎ ﮐﻞ ﺑ= ﺪﺍﻧﻴﻢ،ﻭﻳ ﺎﻓﻘﻄ ﺠﺰﺋﻰ ﺑ&= #65194;ﺍﻧﻴﻢ.ﮐﻪ ﻫﺴﺘﻰ ﭼﻮﻥ ﺳﻴ&= #1617;ﺎﻟﻪ ﻭﺟﻮﺩ ﻭﺟﺮﻳﺎ&#= 65253; ﺁﺏ،ﺩﺭ ﺣﺎﻝ ﺟ&#= 65198;ﻳﺎﻥ ﻭ ﺳﻴﻞ ﻭﺭﻭﺍﻥ = ﻣﻴﺒﺎﺷﺪ.ﻭ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65255;ﻴﺰ ﭼﻮﻥ ﺁﺏ ﺭﻭﺍن اﺳﺖ.ﻫﻢ ﻫﺴﺖ ﻭ = ﻫﻢ ﻣﺸﺨّﺺ ﻧﻴﺴﺖ.&#= 65261; ﻫﻢ ﺧﻮﺩ ﺟﺰﺋﻰ = ﺍﺳﺖ،ﻭﻫﻢ ﮐﻠّﻰ ﺩﺭ ﻭﺟﻮ&#= 65193;، ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩﺭﺍ ﺩﮔﺮﮔﻮﻥ ﻣﻴﮑ&#= 65256;ﺪ،ﺗﺎ ﻣﻌﺎﺩﻝ ﻳﻚ ﮐﻞ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻳﺸﻮ&#= 65193;، ﺁﻧﮕﺎﻩ ﻣﺪﺍﺭ&#= 65241; ﺷﻬﻮﺩاﻟﻬﻰ ﺭ= 5165; ﺑﻌﻨﻮﺍﻥ ﻣﺪﺭ&#= 65241; ﻣﻮﻓﻘﻴّت ﺪﺍA= 197;ﺩ.ﻭﺍﻟّﺎ ﺷﻬﻮﺩﻫﺎ ﻭ ﺗﺠ&= #65248;ّﻴﺒﺎﺕ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺁ&#= 65267;ﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ،ﺑ= 5198;ﺍﻯ ﻫﺮﻣﻮﺟﻮﺩﻯ ﺗ&#= 64401;ﺎﻣﻞ ﻳﺎﻓته ﻮﺷﺎﻫA= 194; ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65166;ﻟﺄﺧﺮﻩ ﻫﺮ ﻣﻮﺟﻮﺩی ﻴ&#= 65242; ﺗﺠﻠّﻰ ﺻﻔﺎﺗ= 5264; ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﻗﺪﺭ ﺧﻮﺩﺭﺍﻧ&#= 65252;ﻴﺸﻨﺎﺳﻨﺪ ﺣﺘﻰ ﺍﮔﺮ ﭘﺸﻪ = ﻭ ﺃﺗﻢ ﺑﺎﺷﺪ. ﭼﻪ= ﺭﺳﺪ ﺑﺎﻧﺴﺎﻥ ﺑﺎ ﺍ&= #65267;ﻦ ﻫﻤﻪ ﮐﺮﺍﻣﺎﺕ &= #65255;ﻮﻋﻰ. ﻧﻈ= ﺮﻳّﺎﺕ ﻟﺎﻣﺮﮐﺰﻯ ﻧﻔ&#= 1587; ﺭﺍ،ﺑﺨﺎﻃﺮ ﺣ= 5262;ﺍﺩث ﺫﻫﻨﻰ ﻣﺘﻔﺎﻭ&#= 65173;، ﻣﺘﻐﻴّﺮ ﻣﻴﺪ= 5165;ﻧﺪ ﺗﺼﻮﺭ ﻟﺎ ﻣﺮﮐ&= #65200;ﻯ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ،&#= 64400;ﻪ ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65261; ﺍﺟﺰﺍﻯ ﺩﺍﺧﻠ&#= 65264; ﺭﻭﺍﻥ،ﺩﺭ ﻳﻚ &#= 65203;ﻄﺢ ﮐﻨﺎﺭ ﻫﻢ ﻫﺴﺘ&= #65256;ﺪ ﻭ ﻫﺮﻳﻚ ﺩﺭ ﺷﺮ= ﺍﻳﻄی ﺃثر ﺧﻮﺩﺭﺍ ﻇ= 5166;ﻫﺮ ﻣﻴﮑﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﺍﻣﮑﺎﻥ ﺗﺪﺑﻴ&#= 65198; ﺍﻟﻬﻰ ﻭ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﻣﻤﮑﻦ ﻧﻴﺴﺖ.ﻭ&= #65187;ﺘﻰ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺑ&= #65198;ﺍﻯ ﺍﻧﺘﺨﺎﺏ ﻫﺮﻳ&#= 65242; ﺍﺯ ﺁﻥ ﺍﺟﺰﺍٴ&#= 1548; ﻧﺨﻮﺍﻫﺪ ﺗﻮﺍ&#= 65255;ﺴت کاﺭﻯ ﺍﻧﺠﺎﻡ = 5169;ﺪﻫﺪ.ﮐﻪ ﺑﺎ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺍﺟﺰﺍ ﻧﻤﻴﺘﻮﺍﻥ ﺭﻓ&#= 65176;ﺎﺭﻯ ﮐﺮﺩ. ﻣﮕﺮﺩﺭ ﻣ= ﺮﮐﺰﻳّﺖ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ&#= 1548;ﺍﻳﻦ ﺍﺟﺰﺍ ﻋﻤﻞ ﮐﻨ&= #65256;ﺪ. ﻣﺎﻧﻨﺪ ﺭﻫﺒﺮﻯ ﮐﻪ ﺩﺳ&= #65176;ﻮﺭ ﮐﻠّﻰ ﻭﺑﺮﺍﻯ &#= 65199;ﻣﺎﻥ ﺩﺭﺍﺯ ﺧﻮﺩﺭﺍ &= #65169;ﻴﻚ ﻭﺯﺍﺭﺗﺨﺎﻧﻪ &#= 65267;ﺎ ﻓﺮﻣﺎﻧﺪﻩ ﻣﻴ&#= 65194;ﻫﺪ،ﮐﻪ ﻳﻚ ﮐﻠّﻰ ﺍﺯ ﺍ&= #65183;ﺰﺍ ﻣﻴﺒﺎﺷﺪ.ﻭﺑﺎ &= #65267;ﮑﺎﻳﻚ ﺍﺟﺰﺍ. ﻣﻤﮑﻦ ﻧ= ﻴﺴﺖ ﺍﺭﺗﺒﺎﻁ ﻣﺴﺘ&#= 65240;ﻴﻢ ﺑﺮﻗﺮﺍﺭ ﮐﺮﺩ.&= #65261; ﻫﺮ ﺭﺋﻴس ﺩﺭﺣ&#= 64401;ﻢ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺳﺖ.ﻭ ﺍﺟﺰﺍﺋ&= #65264; ﺯﻳﺮ ﻧﻈﺮ ﺩﺍﺭ&= #65193;. ﺩﺭ ﻧﻈﺮﻳّﻪ ﻟ&#= 65166; ﻣﺮﮐﺰﻯ ﮐﻪ ﻣﻨ&= #64401;ﺮ ﻭﺟﻮﺩ ﻣﺮﮐﺰ ﻣ&= #65228;ﻴﻨﻰ ﻫﺴﺘﻨﺪ،ﻭﺣﺪA= 173; ﺫﻫﻨﻰ ﺭﺍ ﺟﺪﺍ = ﺍﺯ ﻫﻢ ﻣﻴﺪﺍﻧﻨﺪ &= #65261;ﻟﻰ ﺑﻴﻦ ﺧﻮﺩ ﺭﻭﺍ&= #65169;ﻂ ﻣﺴﺘﻘﻴﻢ،ﻭ ﺑ= 5208;ﮑﻞ ﺧﺎﺹ ﺑﺎﻫﻢ ﺩﺍ&= #65197;ﻧﺪ.ﻳﻌﻨﻰ ﺭﺍﺑﻄﻪ ﺍﻓﻘﻰ &= #65169;ﺎﻫﻢ ﺩﺍﺭﻧﺪ،ﭼﻮن A= 252;ﺮﮐﺰﻯ ﻧﺪﺍﺭﻧﺪ که ﻤ= 5176;ﺪﺍﺧﻞ ﻭﻋﻤﻮﺩی ﻮ ﺍﺭ&#= 65175;ﺒﺎﻃ ﺒﺎﺷﺪ.ﻧﺒﻮﺩﻥ &= #65251;ﺮﮐﺰﻳﺖ ﺩﺭ ﻓﺮﺩ ﻫﺴﺖ،&#= 1705;ه ﻔﺮﺩ ﻣﺴﺘﻘل ﺒ&#= 65256;ﻈﺮ ﻣﻴﺮﺳﺪ. ﻭلی ا= 5267;ﻦ ﻧﻈﺮ ﻏﻴﺮ ﺳﺎﻟ&= #64401;ﺎن اﺳﺖ، ﻭﺗﻤﺮﮐA= 200; ﺩﺭ ﻣﺮﺍﺗﺐ ﮐﻠ&= #1617;ﻰ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 65264; ﺩﺭ ﻧﻮﻉ ﻣﻴﺒﺎ&= #65207;ﻨﺪ.ﮔﺬﺷﺘﻪ ﻓﺮﺩ ﻣﺴﺘﻘﻞ ﺍ&= #65199; ﮐﻞ ﺧﻮﺩ،ﺭبّ = 75;ﻟﻨﻮﻉ ﻣﻴﺒﺎﺷﺪ.ﻭﺣﺘ&#= 65264; ﺩﺭ ﺟﺎﻣﻌﻪ ﺗﺄ&= #1579;یر ﻣﺴﺘﻘﻞ ﻓﺮﺩ ﭼ&= #65268;ﺰﻯ ﻋﺒث ﻭﺧﻨثی ﺍA= 203;ﺖ. ﮐﻪﺟﺎﻣﻌﻪ ﮐﻞ &= #65197;ﺍﻩ ﺧﻮﺩﺭﺍ ﻣﻴﺮﻭ&#= 65193;.ﺍﮔﺮ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺷ&= #65192;ﺺ ﻣﻄﺮﺡ ﺑﺎﺷﺪ، &#= 65169;ﺎﻳﺪ ﺭﻭﺡ ﺑﮑﻞ ﺧﻮﺩ = ﺑﺮﺳﺪ ﻭ ﺍﺳﺘﻘﻠﺎﻟﺶ &= #65169;ﻀﺮﺭﺵ ﻣﻴﺒﺎﺷﺪ. ﻳﺎ ﻫ= ﻤﺎﻥ ﺍﺧﺘﻴﺎﺭ ﻣﺨﺎ&#= 65247;ﻒ </spa= n>ﺍﺧﺘﻴﺎﺭ ﻣʋ= 98;ﺍﺗﺐ ﺑﺮﺗﺮ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﭘس ﺩﻭﭼﺎﺭ ﻗﻬ&#= 65240;ﺮﺍ ﻣﻴﮕﺮﺩﺩ.ﺩﺭ ﺍ&= #65267;ﻦ ﺻﻮﺭﺕ ﻧﻈﺮﻳﻪ &= #65261;ﺣﺪﺕ ﻣﺮﮐﺰﻯ ﻣﺮﺍﺗ&#= 65168; ﺫﻫﻦ،ﭼﻪ ﺭﺳﺪ &#= 65169;ﺮﻭﺍﻥ، ﻧﻘﺶ ﺗﮑﺎﻣﻠﻰ &= #65197;ﺍ ﺑﻌﻬﺪﻩ ﺩﺍﺭﺩ. = ﺩﺭ ﻧﻈﺮﻳﻪ ﻟﺎ ﻣﺮ&= #64400;ﺰﻯ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺣ&= #65262;ﺍﺩث ﮔﺬﺷﺘﻪ،ﭼﻪ ﺭ= 5203;ﺪ ﺑﺎﻣﮑﺎﻥ ﺣﻮﺍ&#= 65193;ث ﺁﻳﻨﺪﻩ،ﺑﻰ ﺍ= 5197;ﺗﺒﺎﻁ ﻣﻴﻤﺎﻧﺪ.ﺍﻳﻦ &= #65235;ﻠﺎﺳﻔﻪ ﻣﺎﺩﻯ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ،ﮐﻪ ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65261;ﻧﻔﺴﺎﻧﻰ ﻋﻤﻮﻣﻴّﺖ ﻭ ﺷ&#= 65252;ﻮﻟﻴّت ﺒﻴﺸﺘﺮ ﺍﺯ ﺣﻮ&= #65165;ﺩث ﻋﻘﻠﻰ ﻳﺎ ﻫﻮﺵ = ﺩﺍﺭﻧﺪ.ﺯﻳﺮﺍ ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65169;ﺎ ﺑﺎﺯﻯ ﻧﻔﺶ ﺩﺭ = ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ &= #65259;ﺮ ﻣﻘﺎﻣﻰ ﻫﺴﺖ.ﻫ&= #65198;ﭼﻪ ﻣﻘﺎﻡ ﻭ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺑﺎﺷﺪ،ﺟﻨﺠﺎA= 245; ﺍﻳﻦ ﺣﻮﺍﺩث ﺑ&#= 65268;ﺸﺘﺮ ﺍﺳﺖ.ﭼﻪ ﺩﺭ ﮐﻤ= ﻴّﺖ ﻭﭼﻪ ﺩﺭ ﺑﻰ ﻣﻌ= ﻨﻰ ﺑﻮﺩﻥ.<o:p></o:p> = 5261;ﻫﺮﭼﻪ ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻧﺴﺎﻥ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ </spa= n>ﺑﻴﺸﺘﺮ ﺩﺍʋ= 97;ﺩ،ﮐﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﻳﺎﻓﺘﻪ ﺍﻣﺮﻭ&#= 65199; ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65261;ﺣﺪﻳث ﻧﻔس ﮐﻤﺘﺮ ﺩﺍ&#= 65197;ﺩ. ﺯﻳﺮﺍ ﺑﻴﺸﺘﺮ &= #65169;ﻔﮑﺮ ﺣﻘﺎﻳﻖ ﺍﺳﺖ،= 5261; ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﺑ= ﻬﺘﺮﻯ ﺃﻧﺪﻳﺸﻪ ﺩﺍﺭ&#= 65255;ﺪ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻓﺼﻮﻝ ﺑﺮﺗﺮ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﺎﺩﺍﺷ&#= 65176;ﻦ ﺗﻌﺎﻟﻰ ﻭﺗﮑﺎ&#= 65251;ﻞ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ، ﻭﻳﺎ ﺍﮐﻨﻮﻥ ﺩ&= #65197; ﺳﻠﻮﻙ ﻭﺗﺮﺑﻴ&#= 1578; ﺤﻴﺎت کنوﻧﻰ،= ; ﺍﮔﺮﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺠﺎﺋﻰ</= span> </spa= n>ﻣﻴﺮﺳﺪ،که عفل ﺍﺯ ﮐﺎﺭﻫA= 166;ﻯ ﺧﻮﺩﺵ ﺧﻮﺭﺩﻩ &= #64404;ﻴﺮﻯ ﻣﻴﮑﻨﺪ.ﻭﺍﻧﺘ&#= 65240;ﺎﺩ ﺍﺯ ﺧﻮﻳﺸﺘﻦ ﺩ&= #65197; ﻣﺮﺍﻗﺒﻪ ﺩﺍﺋ&#= 65250;،ﻳﺎ ﻣﺮﺍﻗﺒﻪ ﮔﻬﮕ&#= 65166;ﻩ ﻣﻴﻨﻤﺎﻳﺪ.ﺁﻧ&#= 64405;ﺎﻩ ﺧﻮﺩ ﺗﺮﺗﻴﺐ ﻳ&= #65166; ﺗﻌﻴﻴﺮ ﺧﻴﻠﻰ &= #65227;ﺎﺩﺍﺕ ﺧﻮﺩﺭﺍ ﻣﻴﺪﻫ&#= 65194;.ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺯﻳﺮ = ﻧﻈﺮ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷ&#= 65194;.ﻭ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #65197;ﺍ،ﺑﺎ ﻣﺮﺍﻗﺒﻪ ﺩﺍﺋ&#= 65250; ﻭﺗﻮﺳّﻠﺎﺕ ﻋ= 5170;ﺎﺩﻯ ﺑﻴﺸﺘﺮ ﺩﺍﺷت= 607; ﺒﺎﺷﺪ.ﻣﻌﻘﻮﻟ&#= 65166;ﺕ ﺍﻧﺴﺎﻧﻰ ﺑﺮﺍ&#= 65263; ﺣﻮﺍﺩث ﺫﻫﻨﻰ= 548;ﺑﻐﻠﻂ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ. ﻭﻳﺎ ﻧﺘﻴﺠﻪ ﺗ&= #65262;ﺟّﻪ ﻭ ﺗﻤﺮﮐﺰ ﺳﻠﻮ&= #64400;ﻰ،ﻭﺩﺍﺩﻩ ﻫﺎﻯ ﻟﺪﻧّﻰ ﺍ&#= 65247;ﻬﻰ ﮔﻔﺘﻪ ﺷﻮﺩ. ﭼﻮ= ﻥ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻳﺎﻓﺖ، ﮐﻪ ﺩﺭ &= #65165;ﻟﻔﺎﻅ ﻭﮐﻠﻤﺎﺕ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ ﺭﺳﻴﺪ،ﻭ ﺣﮑﻤ= 5174; ﺍﻟﻬﻰ ﻧﺎﻡ ﻣﻴ&= #64405;ﻴﺮﺩ.ﻭﺍﺯ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻭ&= #65175;ﻔﮑﻴﻚ،ﻣﻴﺘʌ= 62;ﺍﻧﻢ ﺍﻳﻦ ﮔﻮﻧﻪ ﺑﮕ&= #65262;ﻳﻢ،ﮐﻪ ﻣﻌﻘﻮﻟﺎﺕ &#= 65195;ﻫﻨﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻋ&#= 65166;ﺩﻯ،ﺍﺯ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ.ﮐﻪ ﺟﺎﻳﮕ&= #65166;ﻩ ﺍﻳﻦ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﻭ ﺟﺎﻥ ﺭﺍ ﺩﺭ ﻣ= ;ﻠﮑﻮﺕ ﻣﻴﮕﻮﺋﻴﻢ.ﻳﻌ&#= 65256;ﻰﻋﺎﻟﻢ ﻭﺟﻮﺩﻯ ﺭﻗﻴﻖ &= #65175;ﺮ ﺍﺯ ﻧﺎﺳﻮت ﻤﺎ&#= 65193;ﻯ ﻣﺎ،ﮐﻪ ﺟﺎﻳﮕ= 5166;ه اﺭﻭﺍﺡ ﻣﻨﺘﻈ= 5198; ﺗﻮﻟﺪ ﻧﻴﺰ ﻫﺴ&= #65174;.ﻭذﻫﻦ ﻭ ﺭﻭﺍﻥ ﻧﻤﻮﻧ&= #65258; ﻫﺎﺋﻰ ﺍﺯ ﺟﻬﺎ&= #65253; ﻣﻠﮑﻮﺕ ﺑﺮﺍﻯ &= #65251;ﺎﻣﻴﺒﺎﺷﻨﺪ.= 5261;ﻟﻰ ﻣﻌﻘﻮﻟﺎﺕ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﻋﺎﻟ&= #65250; ﺍﻟﻬﻰ ﺑﺎ= ;ﺯ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65183;ﺒﺮﻭﺕ ﺍﻭﻝ ﻣﻴﮕﻮﺋﻴ&#= 65250;.ﺯﻳﺮﺍ ﺟﺒﺮﻭﺗﻬﺎ ﺟﺎ&#= 65267;ﮕﺎﻩ ﻟﺎ ﻣﮑﺎﻥ ﺍﺭﺑ&= #65166;ﺏ ﻧﻮﻉ ﻓﺮﺍﻭﺍﻥ &= #65259;ﺴﺘﻨﺪ.ﻭ ﺟﺒﺮﻭﺕ ﺍﻭﻝ ﺟ&= #65166;ﻳﮕﺎﻩ ﻟﺎ ﻣﮑﺎﻥ ﻗﺎﺋ&= #65250; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺭﺏّ ﺍ= 5247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ.ﻟﺬ&= #65165; ﮐﻤﺘﺮ ﺍﻓﺮﺍﺩ &= #65165;ﻟﻬﺎﻡ ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﺍ&= #65261;ﻝ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻭﻟﺎﻳﺘ&#= 65260;ﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻗﺒ&#= 65246; ﺍﺯ ﻣﺤﻤﺪ ﺩﺍﺭ&= #65255;ﺪ ﻭ ﺍﻟّﺎ ﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﺤﻤﺪﻯ ﺷﺎﻫﺪ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ،ﻣﻌﻘA= 262;ﻟﺎﺕ ﺑﺎﻟﺎﺗﺮی اﺯ = 5183;ﺒﺮﻭﺕ ﺩﻭﻡ ﺍﺯ ﺳﻤﺖ ﻣ= ﺎ، ﺟﺎﻳﮕﺎﻩ ﺭﺏّ &#= 65197;ﺣﻤﺎﻥ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﺑﺎﺯ ﺍﺯ ﻃﺮﻳﻖ ﻣﻠﮑ&= #65262;ﺕ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑ= ﺴﺎﻟﻚ ﻣﻴﺮﺳﺪ.ﻭﻣﺪﺍ&#= 65249; ﺗﻨﺰﻳﻞ ﺑﻴﺸﺘ&#= 65198; ﻣﻴﻴﺎﺑﺪ،ﮐﻪ = 5251;ﻔﻬﻮﻡ ﺳﺎﻟﻚ ﻏﻴﺮ ﺷﺎ&= #65259;ﺪ ﻗﺎﺋﻢ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﻣﺴﻴﺢ ﻧﻴﺰ ﮐﺎ&= #65251;لی ﺒﻮﺩ،که ﺒﻨﻮʋ= 97; ﻣﺼﻄﻔﻮﻯ ﭘﻨﺠﻢ ﺭﺳﻴﺪ.ﻭ&= #1604;ی ﺒﺎﻟﺎﻯ ﻋﺮﺵ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻨ&#= 65198;ﻓﺖ. ﻭ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﻧﺪ&#= 65267;ﺪ ﮐﻪ ﻣﺤﻤﺪ ﮐﺎﺷ&= #65234; ﺁﻥ ﺑﻮﺩ.ﻭ ﻣﺤﻤ= ﺪ ﺑﺰﻳﺮ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺭﺳﻴﺪ. ﻭﻟﻰ ﻧﻮ= ﺭ ﺭﺣﻤﺎﻥ ﺑﺎﻟﺎ&#= 65263; ﻋﺮﺵ ﺭﺍ ﻧﺪﻳﺪ.= ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺧﻮﺍﻫﺪ &= #65193;ﻳﺪ.ﻭﻯ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ.ﻭ ﺁﻏﺎﺯ ﮔﺮ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭ ﺑﺎ ﻋﺮ&#= 65205; ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ،ﺩﺭ ﺟﺒﺮﻭﺕ ﺳﻮﻡ ﺍ&= #65199; ﺳﻤﺖ ﻣﺎ ﻣﻌﺮﺍ&= #65181; ﻭ ﺍﺳﺮاء ﺑﺒﺎ= 5247;ﺎ ﻣﻴﺮﻭﺩ.ﭘس ﺣﻮ&#= 65165;ﺩث ﺬﻫﻨﻰ ﺍﻭ ﻣﻌﻘ&= #65262;ﻟﺎﺕ ﻣﺎﺩﻯ ﻭﻓﻠﺴف= 740; اﺳﺖ، ﻭﻣﻌﻘﻮA= 247;ﺎﺕ ﺟﺒﺮﻭﺗﻰ ﺍﻟﻬ&#= 65264; ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﻫﻨﻮﺯ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ ﺑﻰﻧﻬﺎﻳﺖ ﺍﺭ&#= 65169;ﺎﺏ ﻧﻮﻉ ﻭ ﺑﺎﻟﺎﺗ&= #65198; ﺩﺭ ﺣﻘﺎﻳﻖ ﻫﺴ&= #65176;ﻨﺪ.ﮐﻪ ﻣﺪﺍﻡ ﺩﺭ ﺍﺭﺑ&= #65166;ﺏ ﻧﻮﻉ ﭘﺎﺋﻴﻦ ﺗ&= #65198; ﺗﻨﺰﻳﻞ ﻭﻣﺎﺩ&#= 1740; ﺘﺮﻣﻴﺸﻮﺩ.ﮐﻪ &= #65251;ﻔﻬﻮﻡ ﺍﻓﺮﺍﺩ ﺧﻮﺩ ﮔ&= #65198;ﺩﺩ ﺍﻳﻦ ﻓﻠﺎﺳﻔﻪ &= #65251;ﺎﺩﻯ ﮔﺮﺍ،ﮐﻪ ﺩﺭﺑ= 5166;ﺭﻩ ﺫﻫﻦ ﮔﺎﻫﻰ ﺑﻨ&= #65166;ﻡ ﻧﻔس ﻮﺭﻭﺍن ﻤ= 5268;ﮕﻮﻳﻨﺪ، ﻣﻌﻘﻮﻟﺎت ﺨﻮ= 5193;ﺭﺍ ﻋﻤﻠﻴﺎت عقلهای علیا= 40; ﻤﻨﻄق ﻤﻴﺪﺍﻧﻨﺪ.ﻣﺎ&#= 65255;ﻨﺪ ﺗﺼﻮﺭ ﻭ ﺣﮑﻢ ﻭ= ﻗﻀﺎﻳﺎ ﻭ ﺍﺳﺘﺪﻟﺎﻟﺎ&#= 65173; ﺁﻧﻬﺎ ﮐﻪ ﺩﺭ ﻫ= ﺮ ﺣﺎﻝ ﻋﻤﻠﻴﺎﺕ &= #65227;ﻘﻠﻰ ﺑﺪﺍﺋﻰ ﺩﺭ ﺑﻴ&= #65254; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65259;ﺴﺖ. ﮐﻪ ﻫﻤﮕﻰ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺍﺯ ﻣﺤﻞ ﺭﻭﺍﻥ = ﺁﻟﻮﺩﻩﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ ﮔﺮﭼﻪ &= #65165;ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ،ﻭﻟﻰ ﺩﺳﺘﮑﺎﺭﻯ ﺷﺪ&#= 65257;،ﻭﺣﺘﻰ ﮔﺎﻫﻰ ﻣﻌﮑﻮس &#= 65193;ﺭﺁﻣﺪﻩ ﺑﻴﺎﻥ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭ ﻟﺬﺍ ﺑﺎﺭ ﻣﻨﻔ&= #65264; ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ &= #64404;ﺮﺍﻥ ﺗﺮ ﻭﺳﻨﮕﻴﻦ ﺗ&= #65198; ﻣﻴﻨﻤﺎﻳﻨﺪ.ﺳ&#= 65166;ﻟﮑﺎﻥ ﺩﺭﻫﻨﮕﺎﻡ ﺗﻤ&#= 65198;ﮐﺰﺍﺕ ﻭﺗﻮﺳّﻠﺎﺕ ﻭ &#= 65175;ﺄﻣّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺧﻮﺩ،= 4400;ﻪ ﺩﺭ ﻭﺳﺎﺋﻂ ﺍﻟ&= #65260;ﻰ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ&#= 1548;ﺍﻟﻬﺎﻣﺎﺗﻰ ﺩﺍﺭﻧﺪ. که اﻟ= 5170;ﺘﻪ ﺍﺟﺎﺯﻩ ﻭ ﻭﻗﺖ = ﺑﻴﺎﻥ ﺁﻧﺮﺍ ﻧﺪﺍﺭﻧ&#= 65194;،ﮐﻪ ﻭﻇﻴﻔﻪ ﺁﻧﻬﺎ &= #65175;ﻌﺎﻟﻰ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65165;ﺳﺖ.ﻭﻧﻪ ﺳﺮﻣﺴﺖ ﺩﺍﺩﻩ &= #65259;ﺎﻯ ﻋﻘﻠﻰ ﻫﺮﻣﺮﺣ&#= 65248;ﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﺍﻳ= ﻦ ﺣﺠﺎﺏ ﺑﺰﺭﮒ ﺑ&= #65198;ﺍﻯ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198;،ﺗﺎ ﺷﻬﻮﺩ ﺁﺧﺮ ﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ ﺑﺮﺍﻯ &= #65153;ﻧﻬﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻫ= ﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﻧﻴﺮ&= #65261;ﻯ ﺷﻔﺎ ﺑﺨﺶ ﻭ ﻣﻌ= ﺠﺰﻩ ﮔﺮﻯ ﻭ ﻓﺎﻝ ﮔﻴ= ﺮﻯ، ﺳﺎﻟﻚ ﺭﺍ= ; ﻣﻴﺎﻥ ﺭﺍﻩ ﻧﮕﺎﻩ ﻣﻴ&= #65194;ﺍﺭﺩ. ﮔﻮﺋﻰ ﺩﺭ ﺭﺍﻩ = ﺍﻟﻬﻰ،ﺑﺎ ﺍﻧﺒﺎﺭﻫﺎﻯ ﻃ&#= 65248;ﺎ ﺭﻭﺑﺮﻭ ﻣﻴﺸﻮ&#= 65255;ﺪ.ﮐﻪ ﺍﮔﺮ ﻫﺮ ﻗﺪﺭﻃ&= #65248;ﺎ ﺑﺮﺣﺴﺐ ﻃﻤﻊ ﻭ&= #65187;ﺮص ﺨﻮﺩ ﺑﺮﺩﺍﺭﻧ&#= 65194;، ﭼﻨﺎﻥ ﺳﻨﮕﻴن &#= 65252;ﻴﺸﻮﻧﺪ،ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻗ&#= 65194;ﻣﻰ ﺩﻳﮕﺮ ﺑﺮﺩﺍﺭ&#= 65255;ﺪ.ﻭﻫﻤﺎﻥ ﺟﺎ ﺩﺭ ﺍﻧﺒﺎﺭ = ثرﻭﺕ ﻭ ﻃﻠﺎ ﻭ ﻋﻠﻢ ﻭ= ; ﻣﻌﺠﺰﺍﺕ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65256;ﺪ.ﻭﺳﺎﻟﮑﺎﻥ ﺩﻳﮕﺮ ﺑﺮ ﺣﺴﺐ = ﭘﻴﻤﺎﻥ ﺧﻮﺩ ﭘﻴﺶ ﺭﻓت&#= 1607; اﻧﺪ.ﻭﺑﻤﺮﺍﺗ= 5168; ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺳﻴﺪه اﻧﺪ. ﻫ&#= 65198;ﭼﻪ ﺣﻀﻮﺭ ﺷﻬﻮﺩﻯ &= #65261;ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﺳﺎﻟﻚ ﻭ&= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ &= #65251;ﻴﮕﺮﺩﺩ ﺗﻨﺰﻳﻞ ﺣﻘﺎﻳ&#= 65238; ﺩﺭﻳﺎﻓﺘﻰ ﻭ ﺍ&= #65247;ﻬﺎﻣﻰ ﺧﻮﺩ ﺭﺍ،ﺑﺎﻳ= 5194; ﺩﺭ ﭼﻨﺪﻳﻦ ﻣﺮ&= #65187;ﻠﻪ ﺗﻨﺰﻳﻞ ﮐﻨﻨﺪ&#= 65257;،ﺗﺎ ﺩﻳﮕﺮﺍﻥ ﺷﺎﻳ&#= 65194; ﺑﻔﻬﻤﻨﺪ،ﻭ ﺗ= 5236;ﻬﻴﻢ ﺑﺴﺨﺘﻰ ﺷﻮﻧﺪ. = ﺑﺴﻴﺎﺭﻯ ﻋﻮﺍﻣﻞ ﺷﻌﻮﺭ&#= 65263; ﻭ ﺍﺣﺴﺎﺳﻰ ﻭ ﺗ= ﺄثیرﺍﺕ ﺧﺎﺭﺟﻰ ﻧﻴﺰ ﻭ&= #65183;ﻮﺩﺩﺍﺭﻧﺪ،ª= 5;ه ﺒﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 1606;ی ﺒﻴﺸﺘﺮ ﺿﺮﺭ ﺭ&= #65203;ﺎن هستند.ﮐﻪ ﻣﺎ᥽= 5;ﻊ ﺗﻤﺮﮐﺰ ﻭ ﺳﻠﻮ&= #65241; ﺁﻧﻬﺎ ﻣﻴﺸﻮﺩ.&= #65261;ﻟﻰ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺗﺄثیرﻯ ﻧﺪﺍʋ= 97;ﺩ. ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺗﻮﺣﻴﺪ ﺣﻮﺍﺩ&#= 1579; ﺧﺎﺭﺟﻰ ﺭﺍ ﺑﻨ&= #65252;ﺎﻳﻨﺪ،ﻭ ﺗﺤﺖ ﺗﺄثیر ﻗA= 198;ﺍﺭﻧﮕﻴﺮﻧﺪ ﺑﻠﮑﻪ ﺣﺘﻰ ﺗﺄ&= #1579;یر ﻣثبای ﻧﻴﺰ ﺩʋ= 97; ﺣﻮﺍﺩﺵ ﺧﺎﺭﺟﻰ ﺑﮕﺬﺍ&#= 65197;ﻧﺪ.ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻣ&#= 65176;ﺄثّر ﺑﺤﻮﺍدث ﺭﺍ ﻫ= 5194;ﺍﻳﺖ ﮐﻨﻨﺪ.<o:p></o:p> = 5197;ﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﺣﺪ&#= 65267;ث ﻧﻔس ﻳﺎ ﻫﻤﺎﻥ &= #65169;ﺤﺮﺍﻧﻬﺎﻯ ﺭﻭﺍﻧﻰ ﺭﺍ،ﻋ= 5252;ﻮﺩی ﺘﺮ ﻭﺑﺎﻟﺎﺗﺮ &= #65165;ﺯ ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264;،ﻭ ﻋﻤﻠﻴﺎﺕ ﻋﻘﻠ&#= 65264; ﻣﻴﺪﺍﻧﻨﺪ.ﺍﻟ&#= 65170;ﺘﻪ ﻋﻤﻮﺩﻯ ﺷﺎﻳﺪ &= #65169;ﻤﻌﻨﻰ ﻣﺴﻠﻂ ﺑﻮﺩﻥ ﻭ = ﺍﺣﺎﻃﻪ ﺍﺯ ﺑﺎﻟﺎﺗﺮ ﺑ&= #65198;ﺫﻫﻦ ﻭ ﻋﻘﻞ ﺍﺳﺖ.ﭼﻮ= ﻥ ﺑﻴﻤﺎﺭﺍﻥ ﺣﻴ&#= 65166;ﺕ ﺫﻫﻨﻰ ﻭ ﺣﺘﻰ ﺣ= ﻴﺎﺕ ﻋﻘﻠﻰ ﻧﺪﺍﺭﻧ&#= 65194; ﮐﻪ ﺑﺤﺮﺍﻧﻬﺎ&#= 65263; ﺭﻭﺍﻧﻰ ﺑﺮﺁﻧ&#= 65260;ﺎ ﺣﺎﮐم ﻤﻴﺸﻮﺩ.&#= 65251;ﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺁﻟﻮﺩﮔﻰ &= #65261; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65185; ﺣﻴﻮﺍﻧﻰ،ﺑﺎ = 5197;ﻭﺍﻥ ﻭﺟﺎﻥ ﻭ ﻧﻔس ﺍ&= #65251;ّﺎﺭﻩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ،ﻫﻤﻪ ﻭﺟﻮﺩ ﺫﻫﻨﻰ ﻭ = ﻋﻘﻠﻰ ﺑﻬﺮﺩﺭجه اﻯ A= 197;ﺍ ﺩﺭﺧﻮﺩ ﻓﺮﻭ ﺑ&= #65198;ﺩﻩ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺩﺭ= ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩﻭﻥ ﻧﻮﺭﻣﺎﻝ &= #65165;ﺳﺖ.ﻭﺍﻟّﺎ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻇﺎﻫﺮﺍ &= #65203;ﺎﻟﻢ،ﮐﻪ ﻫﻨﻮﺯ ﺑﺤﺮﺍﻧ&#= 65260;ﺎﻯ ﺭﻭﺍﻧﻰ ﺁﻧﻬﺎ &= #65207;ﺪﺕ ﻧﮕﺮﻓﺘﻪ، ﺗﻮ= 5165;ﻥ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﻧﺪ.ﻭﻣﻴﺘ&#= 65262;ﺍﻧﻨﺪ ﺑﺎﻧﺘﺨﺎﺏ ﺧﻮ&#= 65193; ﺯﻧﺪﮔﻰ ﮐﻨﻨﺪ.&= #65165;ﻳﻨﺎﻥ ﺑﺤﺮﺍﻧﻬﺎﻯ ﺭ&#= 65261;ﺍﻧﻰ ﺿﻌﻴﻒ ﻭﮔﻬﮕﺎ&#= 65257; ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﻣ&= #65228;ﻘﻮﻟﺎﺕ ﺫﻫﻨﻰ که ﺒﻨﺎ= 5249; ﻣﻌﻘﻮﻟﺎﺕ ﻋﻘ&#= 65248;ﻰ ﺁﻧﻬﺎ ﺳﺘﻮﺩﻩ &= #65207;ﻮﺩ ﻧﺪﺍﺭﻧﺪ.ﺍﻣﺎ &= #65203;ﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺖ ﺑﺎ ﺳﻠ&= #65166;ﻣﺘﻰ ﺧﻮﺩ،ﺗﺮﻙ ﻣﻌ= 5240;ﻮﻟﺎﺕ ﺫﻫﻨﻰ ﻭ ﻋﻘﻞ ﻣ= ﺎﺩﻯ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ.&= #64400;ﻪ ﻋﻘﻞ ﻟﻮّﺍﻣﻪ &#= 65255;ﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65255;ﺪ.ﺗﺎ ﺑﻌﺪﺍ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65260;ﺎﻯ ﻣﺮﺑﻮﻃﻪ ﺑﺮﺳ&#= 65256;ﺪ ﻭﻫﺮﮔﺰ ﺁثاﺭA= 263; ﺍﺯ ﻣﻌﻘﻮﻟﺎﺕ &= #65195;ﻫﻨﻰ ﻭ ﻋﻘﻠﻰ ﻣﺎﺩﻯ&= #1548;ﭼﻪ ﺭﺳﺪ ﺑﺒﺤﺮﺍﻧ&#= 65260;ﺎﻯ ﺭﻭﺍﻧﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﮔﺮﭼﻪ ﺑﺮﺍﻯ ﺗﻨﺰﻳﻞ &= #65165;ﻟﻬﺎﻣﺎﺕ ﺧﻮﺩ ﻣﻌﻘﻮﻟﺎ&#= 65173; ﻣﺎﺩﻯ ﻭ ﺫﻫﻨﻰ = ﺭﺍ، ﺗﺠﺮﺑﻪ ﻭ ﺗﻤﺮ&= #65267;ﻦ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﺑﺘﻮﺍﻧﻨﺪ ﺗﻔ&#= 65260;ﻴﻢ ﮐﻨﻨﺪ. ﻭ ﺟﺎﻟﺐ= ﺍﻳﻨﮑﻪ ﺩﺭ ﺗﻤﺮﮐﺰﺍﺕ &= #65165;ﻭﻟﻴﺎ، ﺧﺴﺘﮕﻰ ﺟﺴﻤﻰ &= #65193;ﺭﭼﺸﻢ ﻭﻣﻐﺰ ﺩﺳت ﻤﻴ&#= 65194;ﻫﺪ.ﺯﻳﺮﺍ ﺑﺎﻟﺎﺗﺮﺭﺍ ﻫ&#= 65256;ﻮﺯ ﻓﺮﺻت ﺪﺍﺭﻧﺪ.&#= 65153;ﻧﮕﺎﻩ ﺣﺎﻟﺖ ﺑﻰ ﺧﺒﺮ&= #65263; ﺍﺯﻣﺮﺍﺗﺐ ﺑﺎ&#= 65247;ﺎﺗﺮ،ﺍﻣﻴﺪ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﺑ&= #65252;ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮﺭﺍ ﺑ&#= 65268;ﺸﺘﺮ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪ ﻫﻨﮕﺎﻡ ﺭﻓﻊ ﺧ&= #65204;ﺘﮕﻰ ﺗﻦ،ﮐﻮﺷﺶ ﺑﻴ= 5208;ﺘﺮ ﺑﺮﺍﻯ ﺁﺭﺯﻭﻯ &= #65169;ﺎﻟﺎﺗﺮﮐﻪ ﻣﻄﻤﺌﻦ ﺩﺭﻭﺟ&#= 65262;ﺩﺷﺎﻥ ﻫﺴﺘﻨﺪ.ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ.ﺩﺭ ﺭﻭﺍ&= #65253; </spa= n>ﺩﺭﻣﺎﻧﻰ ﻋʌ= 52;ﻠﻴﺎﺕ ﺫﻫﻨﻰ ﻭﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ&#= 1548;ﺑﺨﺼﻮﺹ ﺑﺤﺮﺍﻧﻬﺎﻯ ﺭ&#= 65261;ﺍﻧﻰ ﮐﻪ ﻇﺎﻫﺮﺍ ﺩﺭ = ﺍﺧﺘﻴﺎﺭ ﺑﻴﻤﺎﺭ ﻧﻴﺰ ﻧ&= #65268;ﺴﺖ، ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65169;ﻴﻤﺎﺭﻯ ﻭ ﺷﺎﻳﺪ ﻣﻌﺎﻟ&= #65184;ﻪ ﺁﻥ،ﻗﺎﺑﻞ ﻣﻄ= 5166;ﻟﻌﻪ ﻭ ﺍﺭﺯﺵ ﻫﺴﺖ.ﻭ= ﻟﻰ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺳﺎﻟﻢ ﻧﻮﺭﻣﺎ&#= 65245; ﻣﻄﺮﺡ ﻧﻴﺴﺘﻨ&#= 65194;.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﭼﻨﺎﻥ ﻣﻄﺎلع= 07; اﻯ ﺭﺍ ﺩﺭ ﻣﻌﻘ&= #65262;ﻟﺎﺕ ﺳﺎﻟﻚ ﻣﻴﮑﻨﻨ&#= 65194;،ﮐﻪ ﺑﻌﻘﻞﻧﻴﺮﻭﻣ= 5256;ﺪﺗﺮ ﻧﻔس ﻟﻮّﺍﻣﻪ = 5255;ﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ ﺭﺳﻴ&#= 65194;ه تﻧﺪ ﺗﺎ ﺷﺎﻳﺪ &= #65155;ﻧﺪﻙ ﻣﺸﮑﻠﺎﺕ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﺭ&= #65165; ﺑﺸﻨﺎﺳﻨﺪ ﻭ ﭼ&= #65166;ﺭﻩ ﺍﻧﺪﻳﺸﻰ ﮐﻨﺪ &= #65153;ﻧﮕﺎﻩ ﺩﺍﺭﻭﻯ ﮐﺎﺭ ﺷ&= #65236;ﺎ ﺑﺨﺸﻰ ﺁﻥ ﺑﺎ ﺧ= ﺪﺍﻭﻧﺪ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ، ﻭﻟﻰ ﺑﺪ&#= 65203;ﺖ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﻚ ﻭﺩﻳﮕﺮﺍﻥ ﻇﻬ&#= 65262;ﺭ ﻣﻴﮑﻨﺪ.ﭼﻮﻥ ﺩ&= #65203;ﺖ ﻭﺯﺑﺎﻥ ﻭ ﺻﻮﺭ&= #65173; ﻭ ﺳﻴﺮﺕ ﺁﻧ= ﻬﺎ،ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺳﺖ &= #65261;ﺯﺑﺎﻥ ﻭ ﺻﻮﺭﺕ ﻭ ﺳﻴﺮ= ﺕ ﺧﺪﺍﻭﻧﺪ ﺭﺣﻤ&#= 65166;ﻥ ﺍﺳﺖ.ﺍﮔﺮ ﮐﺎﻣ&= #65246; ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪﻯ ﺑﺎﺷﺪ.ﭘس ﻣﺎ ﺑ&= #65166; ﻣﺮﺍﺣﻞ ﻭﻃﺒﻘ&#= 65166;ﺕ ﻣﺘﻌﺪﺩ ﺫﻫﻨﻰ &= #65261; ﺍﺩﺭﺍﮐﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﻭ ﺭﻭﺍﻧﻰ ﺭﻭﺑ&= #65198;ﻭ ﻫﺴﺘﻴﻢ،ﮐﻪ ﻫ= 5250; ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﻫﺴﺘﻨﺪ،ﻭﻫﻢ = 5239;ﺎﺑﻞ ﺗﻔﮑﻴﻚ ﺑﺮﺍﻯ &= #65251;ﻌﺎﻟﺠﻪ،ﻭ ﻳﺎ ﺑﮑﻠّﻰﺣﺬ= 5233; ﺷﺪﻧﻰ ﻫﺴﺘﻨﺪ.&= #65169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻭ ﻋﻘﻠﻬﺎﻯ ﺍﻧ&= #65204;ﺎﻧﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﭼﻨﻴﻦ ﺗﻔﮑﻴﻚ &= #65261; ﺍﺻﻠﺎﺡ ﻭﺣﺬﻑ &= #65169;ﺮﺧﻰ ﻟﺎﺯﻡ ﺍﺳﺖ.<o:p></o:p></span= > = 5193;ﺭ ﻣﺘﻔﮑّﺮﻳﻦ ﻣ= 5166;ﺩﻯ ﮐﻪ ﺑﺨﻮﺍﻫﻨﺪ &= #65169;ﻴﻦ ﻣﺮﮐﺰﻳّﺖ ﺭﻭ= 5165;ﻥ،ﺑﻌﻨﻮﺍﻥ ﻭﺍﺣﺪ ﻣﺘﺤﺪ ﺷ&= #65194;ﻩ، ﻭﺑﺎ ﻟﺎ ﻣﺮﮐﺰ&= #65267;ّﺖ ﺩﺭ ﭘﺮﺍﮐﻨﺪﮔ&#= 65264; ﻣﺤﺘﻮﻳﺎﺕ ﺫﻫ&#= 65254; ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257;،ﺗﻠﻔﻴﻖ ﻭ ﺭﺍﻩ ﺳﻮﻣﻰ ﺑ= ﺠﻮﻳﻨﺪ،ﮐﻪ ﻗﺪﻣﻰ ﻧﺪ= ;ﺍﻧﺴﺘﻪ ﺑﺴﻮﻯ ﺷﻨﺎﺧﺖ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺡ ﺑﺮﺩﺍﺷت= 607; اﻧﺪ.ﻫﻴﻮﻡ ﻭﻭ&#= 65165;ﺗﺴﻮﻥ ﺩﺭ ﻟﺎ ﻣﺮﮐﺰﻳ&= #1617;ﺖ،ﺍﺳﺘﺒﻄﺎ᥽= 3; ﻭ ﺗﺄﻣّﻞ ﺑﺎﻃ&#= 65256;ﻰ ﺭﺍ ﺭﻭﺵ ﻭﻣﻨﻬ&= #65182; ﺑﺮﺭﺳﻰ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﻣ&#= 65256;ﻬﺞ ﻭﺭﻭﺵ ﻣﻠﺎﺣﻈ&#= 65258; ﺧﺎﺭﺟﻰ ﻭﺭﻓﺘ&#= 65166;ﺭ ﺷﻨﺎﺳﻰ ﺭﺍ ﺩﻗ&= #1617;ﺖ ﻣﻴﮑﻨﻨﺪ، ﮐﻪ &#= 65197;ﻭﺍﻥ ﮐﺎﻭﺍﻥ ﻣﻴﮑﻨ&#= 65194;.ﻣﺴﺄﻟﻪ ﺑﺎﺯﮔﺸﺖ ﺧﺎﻃ&#= 65198;ﺍﺕ ﺑﺤﺎﻓﻈﻪ،ﻭ ﺃ= 579;ر ﺗﮑﺮﺍﺭﻯ ﺍﻋﻤ&#= 65166;ﻝ ﻭﺃثرﺍﺕ ﺧﺎﺭA= 183;ﻰ ﺭﺍ ﺣﻞ ﻧﻤﻰ ﮐﻨ= ﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﺑﻨﺘ&#= 65268;ﺠﻪ ﻗﻄﻌﻰ ﻭﺩﺭﺳﺘ&#= 65264; ﺩﺭ ﺷﻨﺎﺧﺖ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﻧﻤﻴﺮﺳ&#= 65256;ﺪ.ﮐﻪ ﺭﺍﻩ ﻧﻔﻮﺫ ﻣﺪ&= #65169;ّﺮﺍن اﻟﻬﻰ ﺭﺍ ﺩﺭ ﺍ&= #65255;ﺴﺎﻥ ﺧﻮﺍﻫﺪ ﮔﺸﻮﺩ.&= #65259;ﻴﻮﻡ ﺍﺩﺭﺍﮐﺎﺕ ﻋﻘ&#= 65248;ﻰ ﺭﺍ ﺑﺪﻭﻧﻮﻉ ﺗ&= #65240;ﺴﻴﻢ ﻃﺒﻴﻌﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻳﮑﻰ ﺍﻃﻠﺎﻋﺎﺕ ﻗﺎ&#= 65169;ﻞ ﻗﺒﻮﻝ ﺷﺨﺺ،ﮐ= 5258; ﺍﺯ ﻣﺤﻞ ثبات A= 227;ﻘﻴﺪﻩ ﺷﺨﺼﻰ ﺍﺳﺖ.ﻭ ﺩ= ﻳﮕﺮﻯ ﺍﻓﮑﺎﺭ ﻳﺎ ﻫﻤ&= #65166;ﻥ </spa= n>ﺑﺎﺯﻯ ﺫﻫﻦ A= 153;ﻟﻮﺩﻩ،ﻭﺗﻔﺎ= ﻭﺕ ﺁﻧﻬﺎ ﭼﻮﻥ ﺑﻴ&= #65254; ﻋﺎﺩﺕ ﻭ ﺍﻋﺘﻘ&= #65166;ﺩ،ﺑﺎ ﺍﻣﻮﺭ ﺟﺪﻳﺪ ﺭ&= #65203;ﻴﺪﻩ ﺍﺯ ﺧﺎﺭﺝ ﻭﺟﺪ&= #65267;ﺪ، ﺩﺭﺩﺭﺟﻪ ثباʋ= 73; ﻭﺣﻴﻮﻳّﺖ ﻣﻴﺪﺍﻧﺪ ﻳﺎ ﻫ&= #65252;ﺎﻥ ﺩﺭﺟﻪ ﺳﻤﭙﺎﺗ&#= 65264; ﻭﮐﺸﺶ ﺍﻧﺴﺎﻥ &= #65169;ﮕﺮﻭﻫﻰ ﻋﻘﺎﻳﺪ ﻭﺍﻓﮑ&#= 65166;ﺭ ﺍﺳﺖ.ﭼﻪ ﺍﺯ ﻧﺎ= ﺧﺪﺍﺁﮔﺎﻩ ﺑﺎﺷﺪ ﻳﺎ ﺭﺳﻴ&= #65194;ﻩ ﺍﺯ ﺧﺎﺭﺝ ﺑﺸﮑ&= #65246; ﻣﺤﺴﻮﺳﺎﺕ ﺟﺪ&#= 65267;ﺪ.ﺁﻧﮕﺎﻩ ﭘﺬﻳﺮﺵ ﺍﻓﺮﺍ&#= 65193; ﻭﺗﺼﺪﻳﻖ ﺁﻧﻬ&#= 65166;،ﺩﺭﺟﻪ ﺣﻴﻮﻳّﺖ ﻭ ﺃث= 585; ﺣﻴﺎﺗﺒﺨﺶ ﺑﺮ&#= 65165;ﻯ ﺷﺨص ﺮﺍ ﺩﺍﺭﺩ.&= #65251;ﻴﺘﻮﺍﻥ ﮔﻔﺖ ﻋﻘﻞ ﺟﺰﺋ&= #65264; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548; ﺷﺎﻣﻞ ﺳﺎﻳﺒﺮ&#= 65255;ﻴﺘﻴﮑﻬﺎﻯ ﺟﺴﻤﺎﻧﻰ ﻭ ﻧﻔ&= #65204;ﺎﻧﻰ ﻭﻋﻘﻠﺎﻧﻰ ﺍﺳ&#= 65174;. ﻳﻌﻨﻰ ﺑﻤﺮﻭﺭ &= #65261; ﺗﮑﺮﺍﺭ،ﭼﻨﺎA= 253; ثباﺕ ﺍﻋﺘﻘﺎʋ= 93; ﻭ ﻋﺎﺩﺕ ﺑﻴﻚ ﻋﻘ&= #65268;ﺪﻩ ﻭﻓﮑﺮ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﭼﻨ= ﻴﻦ ﻋﻘﻠﻰ، ﻫﻤﺎﻥ &#= 65255;ﻔس أﻣّﺎﺭﻩ ﺁﻟﻮA= 193;ﻩ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65169;ﺼﻮﺭت ﻤﻠﮑﺎﺕ ﻭﺍﺣﻮ&#= 65165;ﻝ ثاﺑت اﻋﺘﻘﺎ᥷= 3;ﻯ ﺍﻓﺮﺍﺩ ﺩﺭﺁﻣ&#= 65194;ﻩ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺁ&= #65255;ﭽﻪ ﭘﻴﺮﻭﺍﻥ ﻳﻚ ﺍ&= #65267;ﺪﺋﻮﻟﻮﮊﻯ ﮔﺮﻓﺘﺎﺭ ﻃﻠﺴ&#= 65250; ﺫﻫﻨﻰ ﻭ ﻋﻘﻠﻰ = ﻫﺴﺘﻨﺪ.ﮐﻪ ﺑﺨﻮﺩ ﻓﺮﺻﺖ ﺭ&= #65203;ﻴﺪﮔﻰ ﺑﺎﻣﻮﺭ ﻋﻘﻠﻰ &= #65261; ﺍﻳﺪﺋﻮﻟﻮﮊﻳ= 5260;ﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﻧﻤ&= #65268;ﺪﻫﻨﺪ.ﻭﭼﻮﻥ ﻣﺬﻫﺒﻰ ﻫﺎﻯ ﻗ&= #65208;ﺮﻯ، ﭼﻨﺎﻥ ﺳﺎﻳﺒﺮ&#= 65255;ﻴﺘﻴﻚ ﺭﻭﺍﻥ میﺸﻮﺩ= 48; ﮐﻪ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ &= #65197;ﺍﻩ ﺗﻌﺎﻟﻰ ﺑﺎﻣﻮ&#= 65197; ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻭ = ﺭﻭﺣﻰ،ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﻣﻴﺴّﺮ &#= 65255;ﻴﺴﺖ.ﻭ ﺑﻴﺎﻥ ﺍﻳﻦ ﻣﻌ&= #65240;ﻮﻟﺎﺕ،ﻫﻤﻴʌ= 08;ﻪ ﺑﺎ ﺭﻋﺎﻳﺖ ﺣﻔ&= #65166;ﻇﺖ ﻭ ﺧﻄﺮ،ﺍﺯ ﺑﺮ&#= 65191;ﻮﺭﺩ ﺑﺎ ﻋﻘﺎﻳﺪ ﺩﻳ&= #64405;ﺮﺍﻥ،ﺑﺎﺯ ﻣﺒﻬﻢ ﻭ ﭼﻨﺪ ﭘ= ﻬﻠﻮ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ &= #65169;ﺎ ﺳﻤﺒﻮﻟﻴﺴﻢ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺴﻴﺎﺭ &= #65175;ﻔﺎﻭﺕ ﺩﺍﺭﺩ.ﮐﻪ ﻗﺎﺑ&= #65246; ﺗﻔﮑﻴﻚ ﺩﺭ ﻧﺎ&= #65249; ﻫﺴﺖ.ﻭﻟﻰ ﻋﻘﺎ&= #65267;ﺪ ﺩﻳﮕﺮﺍﻥ ﻫﻤﻴ&#= 1588;ه ﻤﺒﻬﻢ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ.ﻭﺑﺮﺍﻯ ﺍﻧﮑﺎﺭ ﻭ ﺗﮑﺬ&= #65267;ﺐ </spa= n>ﺧﻮﺩ ﻧﻴﺰ ﺁA= 251;ﺎﺩﻩ ﻫﺴﺘﻨﺪ.ﻭ ﻫﺮ ﺩ= ﻡ ﺩﺭ ﺑﺎﺭﻩ ﻳﻚ ﻣ= ﻮﺿﻮﻋﻰ ﻋﻘﻴﺪﻩ ﺧﻮﺩﺭ&#= 65165; ﺗﻐﻴﻴﺮ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻟﺬﺍ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65187;ﺘﻰ ﻓﻠﺎﺳﻔﻪ،ﻣﺪA= 165;ﻡ ﻋﻘﺎﻳﺪ ﺧﻮﺩﺭ&#= 65165; ﺑﺮﻧﮓ ﺩﻳﮕﺮﻯ &= #65251;ﻄﺮﺡ ﻣﻴﮑﻨﻨﺪ،که ʌ= 52;ﻠﺎﺣﻈﻪ ﺩﻳﮕﺮﺍﻥ ﮐﺮﺩ&#= 65257; ﺑﺎﺷﻨﺪ. ﻭﻟﻰ ﺳ= ﻤﺒﻮﻟﻴﺴﻢ ﻭﺗﻨﺰﻳﻠﺎﺕ ﺍ&#= 65261;ﻟﻴﺎ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﺎﻣﻰ ﺍﻟﻬﻰ ﺧﻮﺩ،ﻣ= 5248;ﺎﺣﻈﻪ ﺧﻄﺮ ﻭﺗﺮﺩﻳﺪ &= #65193;ﺭ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ. = ﻭﻣﻴﺘﻮﺍﻧﻨﺪ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﺟ&= #65194;ﻳﺪﻯ ﺩﺭ ﺗﻤثیلاﺕ ʌ= 61; ﺗﺸﺒﻴﻬﺎﺕ ﺑﮑﺎﺭ ﺑﺒﺮﻧﺪ.&= #64400;ﻪ ﺷﺎﻳﺪ ﻳﮑﻰ ﺍﺯ = ﺁﻧﻬﺎ ﺑﺪﻝ ﺷﻨﻮﻧﺪﻩ &= #65169;ﻨﺸﻴﻨﺪ.ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺻﺮﺍﺭﻯ ﻧﺪﺍ&#= 65197;ﻧﺪ، ﮐﻪ ﻣﺎﻧﻨﺪ ﺑﺨ&= #65208;ﻨﺎمه اﻯ ﺑﺮﺍﻯ ﻫﻤﮕ&#= 65166;ﻥ ﺑﺨﻮﺍﻫﺪ ﺍﺳﺘ&#= 65194;ﻟﺎﻝ ﮐﻨﻨﺪ.ﮐﻪ ﻓﺮﺍ&= #65261;ﺍﻥ ﺗﻔﺎﻭﺕ ﺩﺭ ﺳﻄ&= #65262;ﺡ ﻋﻘﻠﻰ ﺩﻳﮕﺮﺍ&#= 65253; ﻫﺴﺖ.<o:p></o:p> = 5165;ﻧﻄﺒﺎﻉ ﮐﻪ ﺩﺭ ﺣﮑﻢ ﻃﺒ= ﻊ ﻭﭼﺎﭖ ﺷﺪ= ;ﻥ ﺩﺭ ﺩﻝ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174;، ﻭ ﻣﺎ ﺍﺯ ﺳﺎﻳﺒ= ﺮﻧﻴﺘﻴﻚ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ،ﺍﺯ ﺁثاﺭ ﻣثبت ﻳᥴ= 6; ﻣﻨﻔﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﺍﺩ&= #65197;ﺍﮐﺎﺕ ﻭ ﺁﻟﻮﺩﮔﻰ ﻫﺎ&= #65263; ﺧﺎﺭﺟﻰ ﻧﻴﺮﻭ&#= 65251;ﻨﺪﻯ ﻫﺴﺘﻨﺪ ، ﭼﻮﻥ &= #65227;ﻮﺍﻃﻒ ﺗﺪﺑﻴﺮ ﻭ ﺍﻧﻔ&= #65228;ﺎﻝ ﺩﻫﻨﺪﻩ، ﻭ ﺑﺮ&#= 65165;ﻯ ﺑﺎﺭ ﺍﻭﻝ ﺑﺎﻧ&= #65204;ﺎﻥ ﻣﻴﺮﺳﺪ. ﻭ ﻳﺎ ﺍ= ;ﻳﻦ ﺩﻓﻌﻪ ﻧﻴﺮﻭﻣ&#= 65256;ﺪﺗﺮ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ &= #64400;ﻪ ﻣﻨﺠﺮ ﺑﺘﺄﻣّ= 5246; ﻭ ﺗﻐﻴﻴﺮ ﻧﻈﺮ&= #65165;ﺕ </spa= n>ﻗﺒﻠﻰ ﺑﺸﻮʋ= 93;.ﺍﻣﺎ ﺍﻓﮑﺎﺭﻳﮑﻪ ﻧ&#= 65262;ﻉ ﺩﻭﻡ ﺍﺯ ﺍﺩﺭﺍ&= #64400;ﺎﺕ ﻋﻘﻠﻰ ﺍﻧﺴﺎﻥ&#= 1548;ﺑﻨﻈﺮ ﻫﻴﻮﻡ ﻣﻴﺒﺎﺷ&#= 65194;.ﺣﺎﺻﻞ ﺗﻔﮑّﺮﺍﺕ ﺷﺨ= 589; ﺍﺳﺘﺪﻟﺎﻟﺎﺕ &#= 65227;ﻘﻠﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍ&#= 65255;ﺪ.ﮐﻪ ﻧﺘﻴﺠﻪ ﺍﺣﺴﺎ&#= 65203;ﺎﺕ ﻭ ﻋﻮﺍﻃﻒ ﻭ ﺍﻧ= ﻔﻌﺎﻟﺎﺕ ﺧﺎﺭﺟﻰ ﻧﻴﺮﻭ&#= 65251;ﻨﺪ ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ. = ﺍﻧﻔﻌﺎﻝ ﻗﻮﻯ ﻭﺑﺎﺭ ﺍﻭ&= #65245; ﺭﺍ، ﺍﻧﻄﺒﺎﻉ &#= 65261; ﺑﻄﺒﻴﻌﺖ ﺩﺭﺁ&#= 65251;ﺪﻥ ﺭﻭﺍﻥ،ﺗﺎ ﺍﻧ= 5228;ﮑﺎس ﻋﻘﻠﻰ ﻭﻓﮑﺮﻯ</= span> </spa= n>ﻭﺟﻮﺩ ﮐﻠّ᥾= 4;، ﻫﻤﺎﻥ ﺍﻧﻄﺒﺎ&#= 65227;ﺎﺕ ﻭ ﺍﻓﮑﺎﺭ ﺍﺳﺖ.= ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻣﻮ= ﻗﺘﻰ ﺟﺪﻳﺪ ﺍﺳﺖ. ﺑﻠ= ﮑﻪ ﻧﻮﻋﻰ ﻣﻘﺪﻣﻪ &= #65165;ﺯ ﺣﺼﻮﻝ ﺣﻴﺮﺕ ﻭ&= #65193;ﻭﺭﺗﺮ ﺷﺪﻥ ﺍﺯ ﺣﻘﻴﻘ&= #65174; ﺍﺳﺖ.ﺍﻣﺎ ﺩﺭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ،ﺍﻳﻦ ﮐ= 5248;ّﻰ ﺳﺎﺯﻯ ﺫﻫﻨﻰ،= 5169;ﻨﺎﻡ ﺍﻓﮑﺎﺭ، ﺩﺭ ﺗ&#= 65256;ﺰﻳﻞ ﺳﻄﺢ ﻣﻨﻄﻘﻰ ﺻ&= #65262;ﺭﺕ ﻣﻴﮕﻴﺮﺩ.ﺍﻓﮑ&#= 65166;ﺭ ﻧﺘﻴﺠﻪ ﺍﻧﻌﮑ&#= 65166;س ﺍﻧﻄﺒﺎﻉ ﻭ ﻋﮑ&= #1587; ﺍﻟﻌﻤﻠﻰ،ﮐﻪ = 5169;ﺮﺩﺍﺷﺖ ﻋﻘﻠﻰ ﺍﺳﺖ. ﻭﻫ= ﺮﺍﻧﻄﺒﺎﻉ ﺑﺴﻴﻂ،ﻳﻚ ﻓﮑ= 5198; ﺑﺴﻴﻂ ﺩﺭﻣﻘﺎ&#= 65169;ﻞ ﺩﺍﺭﺩ.ﭘس ﺩﻳﮕ&#= 65198; ﮐﻠّﻰ ﺳﺎﺯﻯ ﻣ&#= 65220;ﺮﺡ ﻧﻴﺴﺖ.ﻣﺠﻤﻮع= 607; اﻯ ﺍﺯ ﺍﻧﻄﺒﺎ&#= 65227;ﺎﺕ ﻣﺴﺘﻘﻞ ﺩﺭ ﺁﻳ&= #65256;ﻪ ﻋﻘﻞ،ﻣﺠﻤﻮع = 7; اﻯ ﻣﺴﺘﻘﻞ ﺍﺯ &= #65165;ﻓﮑﺎﺭﻫﺴﺘﻨA= 194;. ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻭ= ﺣﺪﺗﻰ ﺩﺭ ﺭﻭﺍﻥ ﻧﻔس &= #65255;ﻴﺴﺖ.ﻭ ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑ&#= 65258; ﺍﺳﺘﻨﺒﺎﻁ ﻣﻌ&#= 65198;ﻓﺖ ﺟﺪﻳﺪ ﺑﺎ ﺗﺮﺗ&= #65268;ﺐ ﻣﻘﺪﻣﺎﺕ ﻣﻄﺮ&#= 65185; ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65261; ﺍﻧﺴﺎﻥ ﻣﺪﺍﻡ &= #65255;ﺸﺨﻮﺍﺭ ﺑﻮﺍﻟﻬﻮﺳﺎﻧ= 5258; ﺍﺯ ﻋﮑس ﺍﻟﻌﻤ&#= 65248;ﻬﺎﻯ ﺧﺎﺭﺟﻰ ﺩﺍﺭﺩ.&= #64380;ﻪ ﺍﻧﻄﺒﺎﻉ ﺑﺎﺷ&#= 65194;، ﻭﭼﻪ ﻓﮑﺮ ﻭ ﺍﻳ= ﺪﻩ.ﻋﻘﻞ ﺟﺰﺋﻰ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﻣﺠﻤﻮﻋﻬﺎﻯ ﺍ&#= 65199; ﺻﻮﺭﺗﻬﺎﻯ ﺫﻫ&#= 65256;ﻰ ﻭ ﻓﮑﺮﻯ،ﻧﺎﺷ= 5264; ﺍﺯ ﺍﻧﻔﻌﺎﻟﺎ&#= 65173; ﺧﺎﺭﺟﻰ ﺑﺎﺷﺪ.&= #65261; ﺍﻳﻦ ﺩﺭ ﻏﻴﺮ ﺳ= ﺎﻟﮑﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺻﺎ&#= 65193;ﻕ ﺑﺎﺷﺪ. ﻧﻪ ﺩﺭ ﻭ= ;ﺍﺻﻠﺎﻥ ﮐﻪ ﺍﻟﻬﺎﻡ ﺟﺪ&= #65267;ﺪ ﻧﻴﺰ ﺩﺍﺭﻧﺪ.ﻭ = ﻗﺎﺑﻞ ﺗﻨﺰﻳﻞ ﻋﻘﻠﻰ &= #65169;ﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﮐﻪ = ﺑﺎﻳﺪ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﻳ&= #65254; ﻣﺠﻤﻮﻋﻪ ﺑﺪﺍ&#= 65255;ﻨﺪ. ﭼﻮﻥ ﺃﻫﻞ ﮐﻠﺎ&= #65249; ﻭ ﻣﻠّﺎﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ. ﻭ ﻟﺬﺍ ﺗﻔﺎﻭﺕ = ﺩﺭ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65255;ﺪﺍﺭﻧﺪ ﺑﻠﮑﻪ ﮐﺎﺭﻣﺎ&#= 65203;ﺎﺯﻯ ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺷﺖ. ﮐﻪ ﺩﺭ ﺻ= ;ﻮﺭﺕ ﺳﻠﻮﻙ ﺍﺣﺘﻤﺎ&#= 65247;ﻰ،ﺗﺰﮐﻴﻪ ﺳﺨت ﻮﻃﻮﻟﺎﻧ= 5264; ﺗﺮ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﻭ ﻧﺴﺒﺖ ﺑﺪﺳﺘﻮ&#= 65197;ﺍﺕ ﭘﻴﺮ ﺗﺮﺩﻳﺪ ﺯ&= #65267;ﺎﺩﺗﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174; .<o:p></o:p> = 5259;ﻴﻮﻡ ﺑﺎﺭﺗﺒﺎﻁ ﻣﺪ&#= 65165;ﻭﻡ ﺑﻴﻦ ﺍﺩﺭﺍﮐﺎ&#= 65173; ﻣﺘﺸﺎﺑﻪ،ﻭ ﻧ= 5268;ﺰ ﺍﺭﺗﺒﺎﻁ ﻋﻤﻴ&#= 65238; ﺍﻧﻄﺒﺎﻋﺎﺕ ﻭ &= #65203;ﺎﻳﺒﺮﻧﻴﺘﻴA= 242; ﺷﺪﻥ ﺍﻓﮑﺎﺭ ﻭ&= #65227;ﻘﺎﻳﺪ ﻭﻋﺎﺩﺍﺕ ﻣﻴﭙ&#= 65198;ﺩﺍﺯﺩ.ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﻫﻮﺳﻬﺎﻯ ﻧﻔﺴ&#= 65166;ﻧﻰ،ﺑﺼﻮﺭﺕ ﺍﺳﺘﺪﻟﺎﻝ ﻋﻘ&#= 65248;ﺎﻧﻰ ﺟﺎﺭﻯ ﺩﺭ ﺟﺎﻣ&= #65228;ﻪ،ﺑﺎﺷﺒﺎﻉ ﺧﻮﺩ ﻣﻰ ﭘﺮﺩﺍ&= #65199;ﺩ.ﻭ ﻧﻔس ﻭﻋﻘﻞ ﻳﮑ&#= 65264; ﻣﻴﺸﻮﻧﺪ.ﻣﮕﺮ &= #65193;ﺭ ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ᤨ= 0;ﻠّﻰ ﺍﻟﻬﻰ،ﮐﻪ ﻋﻘ= 5246; ﺷﻬﻮﺩ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻧﻔس ﻳﺎ ﺭﻭ&= #65165;ﻥ ﻭ ﻋﻘﻞ ﺟﺰﺋﻰ ﻋ= ﺎﺩﻯ ﺍﺳﺖ.ﻭ ﻋﻘﻞ ﺑﺪ= ﻭﻥ ﺩﻟﻴﻞ ﻫﻮﺵ ﻧﺪ&= #65165;ﺭﺩ . گرچه ﻴﻚ ﻫﺴﺘ= 5258; ﻭﻓﻄﺮﺕ ﺩﻭﻡ ﺭ&= #65165; ﺷﮑﻞ ﻣﻴﺪﻫﺪ. ﻳ= ﻌﻨﻰ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺩﺭ ﮐﻨﺎﺭ ﺭﻭﺡ = ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﻧﻴﺴﺖ.ﺑ&= #65248;ﮑﻪ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ &= #65261; ﺷﻬﻮﺩ، ﺭﻭﺡ ﺍ&#= 65247;ﻘﺪس ﻣﻴﺸﻮﺩ.ﻭﺍﻳﻦ &= #65259;ﻤﺎﻧﻰ ﺷﻬﻮﺩ ﺁﺧﺮ ﮐﺎ&= #65251;ﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺩﺭ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻗﺎﺋﻢ &#= 65255;ﻮﻉ ﺑﺸﺮ،ﻳﺎ ﻗﺎﺋ= 5250; ﺁﻝ ﻣﺤﻤﺪ ﮐﻪ ﮐ= ﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﻫﺴﺘﻨ&#= 65194;،ﺍﻧﻔﻌﺎﻝ ﺧﺎﺭﺟﻰ ﻧﻴﺰ ﺻ&= #65228;ﻮﺩ ﺫﻫﻨﻰ ﻣﻴﺴﺎﺯ&#= 65255;ﺪ.ﻭﻫﻤﺎﻥ ﺗﺼﻮﺭﺍﺕ ﻫﻤﺎ&#= 65253; ﺍﻧﻔﻌﺎﻝ ﺭﺍ ﺗ&= #65184;ﺪﻳﺪ ﻣﻴﮑﻨﺪ.ﻭﺩﺭ ﺷ&= #65198;ﺍﻳﻂ ﻣﻨﺎﺳﺐ ﺑﻌﻨﻮ&#= 65165;ﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261;ﺍﺭﺩ، ﻋﻤﻞﻭ ﺧﻠﻂ ﻣﺒ&= #65188;ث ﻭ ﺁﻟﻮﺩﮔﻰ ﻭﺑ&= #65198;ﺩﺍﺷﺘﻬﺎﻯ ﺟﺪﻳﺪ ﺑﻌﺪﻯ ﻣ&= #65268;ﺸﻮﺩ.ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ &= #65259;ﻤﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎﻳ&= #65194; ﺑﺪﻭﻥ ﺗﻔﮑﻴﻚ &= #65175;ﺨﻠﻴﻪ ﻣﻴﮑﻨﻨﺪ. ﭼﻮﻥ = ﺍﻳﻦ ﭼﻨﻴﻦ ﺭﻭﺍﺑﻂ &= #65251;ﺴﺘﻤﺮ ﻧﻴﺰ ﺍﺗﻔﺎﻗﻰ &= #64344;ﻴﺪﺍ ﻧﻤﻴﺸﻮﺩ.ﺑﻠﮑ&#= 65258; ﻫﺮ ﻳﻚ ﺑﺪﻳﮕﺮ&= #65263; ﺍﻋﺘﻤﺎﺩ ﺩﺍﺭ&#= 65193; ﻭ ﺑﺮﺣﺴﺐ ﻗﻮﺍ&= #65255;ﻴﻦ ﺧﺎﺹ ﺫﻫﻨﻰ ﻭﻧ&= #65236;ﺴﺎﻧﻰ ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ.&= #64400;ﻪ ﺧﺎﺹ ﺷﺄﻥ ﻣﻘﺎ&= #65249; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮﮐس ﻣﻴﺒﺎﺷﺪ.ﭼﻪ ﺍ&= #65267;ﻨﮑﻪ ﻗﺎﻧﻮﻥ ﻋﺎﻡ ﺑ&= #65198;ﺍﻯ ﻫﻤﻪ ﺁﻧﻬﺎ ﺑﺎ&= #65207;ﺪ،ﻭ ﺑﺪﻭﻥ ﺗﺪﺑﻴﺮ &= #65261; ﺑﺎﺧﻮﺩ ﺳﺮﻯ ﺑ&= #65166;ﺷﺪ.ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ ﺑﺮ&= #65187;ﺴﺐ ﻗﺎﻧﻮﻥ ﺧﺎﺹ ﺧ&= #65262;ﺩ،ﮐﻪ ﻫﻤﺮﺍﻩ ﺗﺪﺑﻴ&#= 65198;.ﮐﻪ ﺍﻟﺒﺘﻪ ﻗﺎﻧﻮ&#= 65253; ﺧﺎﺹ ﻫﺮ ﻣﻮﺭﺩ = ﺩﺭﺳﺖ ﺍﺳﺖ.ﺑﺨﺼﻮﺹ ﺩ&= #65197; ﺟﻬﺎﻥ ﺭﻭﺡ ﻭ ﻓ= ﮑﺮ ﺍﻧﺴﺎﻥ.ﻓﺮﺽ ﻗ&= #65166;ﻧﻮﻥ ﻋﺎﻡ ﺩﺭ ﻣﻄﺎﻟ&= #65228;ﺎﺕ ﻋﻠﻤﻰ ﻣﻮﻗﺘﺎ &= #65239;ﺎﺑﻞ ﻗﺒﻮﻝ ﻭﮐﺎﺭﻣ&#= 65166;ﺳﺎﺯ ﻫﺴﺖ.ﻭ ﺍﮔﺮ ﺑﺨ= ﻮﺍﻫﻴﻢ ﺑﺪﺍﻧﻴﻢ،ﮐﻪ = 5259;ﺮﺍﻧﻄﺒﺎﻋﻰ ﻭﺗثبیتی ﻳﮑﻬ= ;ﺰﺍﺭ ﻭﺍﺑﺴﺘﻪ ﺩﺍﺭ&#= 65193;.ﻭﺳﻴﺴﺘﻤﻰ ﮐﻪ ﺑﺎﺭ ﺍﻭﻝ ﺍ= ﻧﻄﺒﺎﻉ ﺩﺭ ﺁﻥ ﭘﻴﺪﺍ ﺷ= ﺪﻩ ﺗﻮﺟّﻪ ﮐﻨﻴﻢ= 548;ﺑﺎ ﺗﺠﺮﺑﻪ ﻭ ﺗﺄﻣ&= #65246; ﻣﻴﻴﺎﺑﻴﻢ ﮐﻪ &= #65165;ﻧﻄﺒﺎﻕ ﺑﺴﻴﻂ،ﺗﻘﺪﻡ = 5169;ﺮ ﺍﻧﮑﺎﺭ ﺣﻘﺎﻳ&#= 65238; ﺁﻥ ﺭﺍ ﺩﺍﺭﺩ.ﻭ= ﻫﺮﮔﺰ ﺩﺭ ﻳﻚ ﻧﻈﺎﻡ ﻣ= ﺨﺎﻟﻒ ﻇﺎﻫﺮ ﻧﻤﻴﮕﺮ&#= 65193;ﺩ ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻋ= ﻠّﺖ ﺳﻤﭙﺎﺗﻰ ﺷﺨﺺ &= #65165;ﺳﺖ. ﮐﻪ ﺍﻧﮑﺎﺭ ﻣﻮ&= #65165;ﻓﻖ ﺭﻭﺍﻥ ﻭ ﺍﻧﮕﻴ&= #65200;ﻩ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻣ&= #65268;ﭙﺬﻳﺮﺩ ﻭ ﻟﺬﺍ ﮐﺎﺭ ﻧﻔ= س ﺍﻣّﺎﺭﻩ ﺭﺍ ﻣ&#= 65204;ﺘﺪﻝ ﻭ ﻋﻘﻠﻰ ﻣﻴﺪﺍ&= #65255;ﻨﺪ.ﮐﻪ ﮐﺎﺭ ﺩﺍﺋﻢ ﺗﻔ&= #64401;ّﺮ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65165;ﺳﺖ.ﻭﻧﻪ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264;،که ﺘﺰﮐﻴﻪ ﻧﻔس ا= 5251;ّﺎﺭﻩ ﮐﺮﺩﻩ،ﻭﺍﻃﺎA= 227;ﺖ ﻭﺗﺴﻠﻴﻢ ﻧﻈﺮ&#= 65267;ﺎﺕ ﻭ ﺩﺳﺘﻮﺭ ﭘﻴﺮ = ﻫﺴﺘﻨﺪ .ﺑﺮﺣﺴﺐ ﮐﺸﺶ ﻭ= ﺍﻧﮕﻴﺰﻩ ﺧﻮﺩ ﻧﻤﻴﺪﺍﻧ&#= 65194;. ﺍﺭﺗﺒﺎﻁ ﺩﺍﺋ&#= 65250; ﺑﻴﻦ ﺍﺩﺭﺍﮐﺎ&#= 65173; ﻣﺎ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ ﮐﻪ ﻫﺮﻳﻚ ﻋﻠّ&#= 65174; ﺍﺩﺭﺍﻙ ﺩﻳﮕﺮ&#= 65263; ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻋﻤ= ﻞ ﺗﺪﺍﻋﻰ ﻓﮑﺮ،= 5165;ﻳﻦ </spa= n>ﺭﺍﺑطه اﺩﺭ= ﺍﮐﺎﺕ ﻭﺗﺼﻮﺭﺍﺕ ﻭ ﺍ&= #65255;ﻄﺒﺎﻋﺎﺕ ﺩﺭ ﺭﻭﺍﻥ ﺍﺣﺴ&= #65166;س ﻣﻴﺸﻮﺩ.ﻭ ﺗﻘﺪ&= #65249; ﺍﻧﻄﺒﺎﻋﺎﺕ ﺩ&#= 65197; ﺭﻭﺍﻥ ﺑﺼﻮﺭﺕ &= #65203;ﺎﻳﺒﺮﻧﻴﺘﻴA= 242; ﺷﺪﻩ،ﺩﻟﻴﻞ ﺧ= 5262;ﺑﻰ ﺍﺳﺖ،ﮐﻪ ﺍﻧﻄ= 5170;ﺎﻋﺎﺕ ﺭﻭﺍﻥ ﻣﺎ،ﻋﺎ= 5251;ل ﻮﻋﻠّﺖ ﺍﻓﮑﺎ= 5197; ﻣﺎ ﻣﻴﺒﺎﺷﺪ ﻧ&= #65258; ﺍﻳﻨﮑﻪ ﺍﻓﮑﺎ&#= 65197; ﻣﺎ،ﻋﻠّﺖ ﺍﻧA= 220;ﺒﺎﻉ ﻭ ﺳﻤﭙﺎﺗﻰ ﺑﻮ&= #65193;ﻩ ﺍﺳﺖ. ﻭﺗﻨﻬﺎ ﺩ= ﺭﺑﺎﺯﮔﺸﺘﮕﺎ= 606; کتمل الهی اﻧ&#= 65220;ﺒﺎﻉ ﻧﻔﺴﺎنی ﺁﻧﻬA= 166;،ﺍﺯﻧﻔس ﻣﻄﻴﻊ ﻭ ﺍﺻﻄﻠ&= #65166;ﺣﺎ ﺍﺯﻧﻔس ﻣﺴﻠﻤ= 5166;ﻥ ﺷﺪﻩ،ﻭﺭﻭﺡ ﺗ= 5200;ﮐﻴﻪ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ.<= o:p></o:p> = 5203;ﻴﺴﺘﻢ ﺣﻔﻆ ﻭﺣﺎﻓﻈﻪ&#= 1548; ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65165;ﺯ ﺍﻣﻮﺭ ﮐﺴﺒﻰ،= 5187;ﺘﻰ ﺍﮔﺮ ﺍﺗﻔﺎﻗﺎ &= #65193;ﺭﺳﺖ ﺑﺎﺷﺪ،ﺑﺎﺯ ﻧ= 5166; ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﻟﻌﮑ&#= 1587; ﺳﻴﺴﺘﻢ ﻧﻬﺎﻧ&#= 65264; ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍ= ﺭﻧﺪ.ﮐﻪ ﻣﻄﺎﺑﻖ ﺑﺎ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻋﻘﻞ ﮐﻠّﻰ ﺁﻧ&#= 65260;ﺎ ﺍﺳﺖ.ﻭﻯ ﺣﺎﻓﻆ = ﺧﻮﺩﺭﺍ ﺩﺭ ﻃﺮﺣﻬﺎی ا= 5251;ﻮﺭ ﺧﺎﺭﺝ ﺍﺯ ﻫﺪﻑ = ﻧﻬﺎﺋﻰ ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ &= #65259;ﺪﻑ ﻧﻬﺎﺋﻰ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻣﺴﺄﻟﻪ &= #65203;ﻠﻮﻙ ﻭ ﻟﺰﻭﻡ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺡ ﻭ ﻧﺰﮐﻴﻪ = ﺭﻭﺍن ﻮﺭﺳﻴﺪﻥ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;،ﺑﺮﺍﻯ ﺧﻮﺩ ﻭ ﻳﺎ ﺑﺮﺍ= ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;. ﻭ ﻫﺮ ﺑﺮﺩﺍﺷﺖ = ﻣﺎﺩﻯ ﻭ ﺑﺸﺮﻯ ﻭﺟﻬﺎ&= #65255;ﻰ ﺭﺍ ﺗﻮﺟّﻪ ﻧﺪ&#= 65165;ﺭﻧﺪ . ﻭ ﺍﻳﻦ ﻃﺮﺯ ﺍ᥽= 5;ﻄﺒﺎﻋﺎﺕ ﺭﻭﺍﻥ ﭼﻪ ﺩﺭ<s= pan dir=3DLTR> </spa= n>ﺗﺰﮐﻴﻪ ﮐﻠ¡= 7;ﻰ ﻭ ﻋﻤﻠﻰ ﺩﺭﺳﻠ&= #65262;ﻙ،ﻭ ﭼﻪ ﺣﺘﻰ ﺩﺭ ﻋﺪ= ﻡﮐﺎﺭ ﺑﺮﺩ ﺁﻧﻬﺎ،ﻃ= 608;ﻝ ﺳﺎﻟﻴﺎﻥ ﺣﺬﻑ &= #65207;ﺪﻧﻰ ﻫﺴﺘﻨﺪ.ﺯﻳﺮﺍ &= #65261;ﺍﺻﻠﺎﻥ ﻫﺮﭼﻴﺰ ﺑﻰ ﺃث&#= 1585; ﺩﺭ ﺣﺎﻓﻈﻪ ﻧﮕ&= #65166;ﻩ ﻧﻤﻴﺪﺍﺭﻧﺪ ﻣ&#= 64405;ﺮ ﺁﻧﭽﻪ ﺻﺤﻴﺢ ﻭ&= #65251;ثبت ﻭﻣﻔﻴﺪ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺧﻮﺩ،ﻭ &#= 65203;ﺎﻟﮑﺎﻥ ﺧﻮﺩ ﺑﺎﺷﺪ.ﺯﻳ&= #65198;ﺍ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻫﺮﭼﻪ ﺩ&= #65197; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65193;ﺍﺭﻧﺪ،ﻭ ﺫﻫﻦ ﻭ ﻓﮑﺮ ﺁﻧ= ﻬﺎ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﺪ، ﺳﺮﺍﺳﺮ ﺍﺯ ﺧﺎ&= #65197;ﺝ ﺭﺳﻴﺪﻩ،ﻭ ﺍﻟ= 5260;ﺎﻣﻰ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194;.ﮔﺮﭼﻪ ﺍﻟﻬﺎﻣﺎت ﺁﻧ= 5260;ﺎ ﺍﺯ ﻣﺤﺘﻮﻳﺎﺕ &= #65259;ﻤﺎﻥ ﺍﻧﻄﺒﺎﻋﺎﺕ ﺃ&#= 65255;ﺪﻭﺧته ﻨﻔس ﺍﻣّﺎﺭﻩ = 5251;ﻴﺒﺎﺷﺪ.ﻭ ﺯﺑﺎﻥ ﻫﻤﺎﻥ ﺍ&= #65255;ﻄﺒﺎﻋﺎت ﻮﺍﻟﻬﺎﻣﺎﺕ ﻧ&#= 65262;ﻋﻰ ﺧﻮﺩﺭﺍ ﺗﺮﺟﻤ&#= 65258; ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﻓﮑﺎﺭ &= #65165;ﻟﻬﺎﻣﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﮔﺮﭼﻪ ﺑﺰﺑﺎﻥ ﺍﻧﻄﺒ&#= 65166;ﻋﺎﺕ ﺳﺎﻟﮑﺎﻥ</sp= an> &#= 65191;ﻮﺩ، ﺗﻨﺰﻳﻞ ﻭ ﺗﺸﺮ&= #65267;ﺢ ﻣﻴﮑﻨﻨﺪ،ﺗﺎ = 5203;ﺎﻟﻚ ﺑﻔﻬﻤﺪ.ﻟﺬﺍ ﺍ&= #65255;ﻄﺒﺎﻉ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548;ﻭ ﻃﺒﻴﻌﺖ ﻭ ﻓﻄﺮ&= #65173; ﻧﺎﺧﻮﺩﺁﮔﺎه = 5153;ﻧﻬﺎﺑﻌﺪ ﺍﺯ ﺍﻧﻔﻌﺎﻟﺎ&#= 65173; ﻭﻣﺤﺴﻮﺳﺎﺕ ﺧ&#= 65166;ﺭﺟﻰ ﺍﺳﺖ.ﻭ ﺑﻌﺪ ﺍﺯ= ﺍﻓﮑﺎﺭ ﻭﺗﺼﻮﺭﺍﺕ ﻭ ﺑ&= #65198;ﺩﺍﺷت اﺯ ﻏﻴﺮ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺍﺳﺖ.<o:p></o:p> = 5251;ﻌﺒﺎﺭ ﻫﻴﻮﻡ ﺑﺮﺍﻯ ﺻ&= #65262;ﺍﺏ ﻭ ﺩﺭﺳﺘﻰ ﺃﺑﺪ&= #65263;،ﺍﻣﮑﺎﻥ ﺗﻌﻘﻴﺐ ﺁﻥ ﺍﻳ&= #65194;ﻩ، ﺗﺎ ﺣﺪّ ﺍﻧﻄﺒ&#= 65166;ﻉ ﺁﻥ ﺩﺭﻧﺎﺧﻮﺩ &= #65153;ﮔﺎه ﻤﻴﻴﺎﺑﻨﺪ.ﮐﻪ &= #65251;ﻨﺸﺄ ﺍﻳﻦ ﺍﻳﺪﻩ ﺷﺪ&= #1607; اﺳﺖ.ﻭ ﺑﺎ ﺍﻳﻦ = ﺭﻭﺵ ﻭ ﻣﻌﻴﺎﺭ ﺍﻧﻄ&= #65170;ﺎﻉ ﺟﻮﺋﻰ ﺁﻧﮕﺎﻩ &= #65261;ﺣﺪﺕ ﻧﻔس ﻣﻄﺮﺡ ﻧﺨ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ.ﭼﻮﻥ ﻫﻤﻴ&= #65254; ﮐﻪ ﻓﮑﺮ ﺍﺯ ﮐﺪ= ﺍﻡ ﺍﻧﻄﺒﺎﻉ ﻭ ﻋﻘ&= #65194;ﻩ ثاﺑﺖ ﻗﺒﻠﻰ ﺑ= 5262;ﺩﻩ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﻭﺣ= ﺪﺕ ﺩﺭ ﺭﻭﺍﻥ ﺭﺍ ﺑ= ﺪﺍﻧﻴﻢ، ﻫﻤﻪ ﺍﻓﮑﺎﺭ ﺍ&= #65199; ﺍﻧﻄﺒﺎﻉ ﻭﺍﺣ&#= 65194;ﻯ ﺑﺪﺳﺖ ﺁﻣﺪﻩ،= 5261; ﺑﺎﻳﺪ ﻫﻤﻪ ﻋﻤ&= #65198; ﺑﻬﻤﺎﻥ &#= 65165;ﻧﻄﺒﺎﻉ ﺑﺎﻗﻰ ﺑﻤﺎﻧﺪ.&= #65261;ﻟﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ، ﻫﻤﻴﻦ ﺍﻳﺪﻩ ﺍ&= #65199; ﺭﻭﺍن ﻮ ﺍﺯ ﺍﻟ&= #65260;ﺎﻡ ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺩ= ﺭ ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﻭﻳﺎ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ،ﮐﻪ ﺁﻧﺎﻥ ﻧﻴﺰ ﺍﻟ&= #65260;ﺎﻡ ﺩﺍﺷﺘﻨﺪ.ﻭﻟﻰ &= #65175;ﻐﻴﻴﺮ ﺍﻟﻬﺎﻡ ﻣﺎﻫﻴ&#= 1617;ﺖ ﺍﺯ ﺍﺻﺎﻟﺖ ﺧﻮ&= #65193; ﻳﺎﻓﺘﻪ ﺍﺳﺖ.ﻭ = ﻓﻄﺮﺗﺎ ﻭﺣﺪﺕ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻋﻤﻞ ﻭ ﺑﺸﮑﻞ ﺑ= ﺪﻳﻬﻰ ﻣﻴﻴﺎﺑﻨﺪ.ﻭ ﺍ&= #64404;ﺮ ﺑﺮﺍﻯ ﻫﺮ ﻓﮑﺮ&= #65263; ﻳﻚ= ﺍﻧﻄﺒ= ;ﺎﻕ ﻭﺳﺎﺑﻘﻪ ﻣﺸﺨ&#= 1617;ﺺ ﻗﺒﻠﻰ ﺑﺪﺍﻧﻴ&#= 65250;،ﺁﻧﮕﺎﻩ ﭼﻪ ﻭﻗﺖ ﻣﻌﺮﻓ&= #65174; ﺟﺪﻳﺪ،ﻭ ﺁﻳﻨ= 5194;ﻩ ﺟﺪﻳﺪﻯ ﺩﺭ ﺑﺸ&= #65198; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺣﺘﻰ ﺩﺭ ﺣﻴﻮﺍ&= #65255;ﺎﺕ ﭘﺎﺋﻴﻦ،ﺭﻭﺵ = 5175;ﺠﺮﺑﻪ ﻭ ﺧﻄﺎ ﺭﺍ ﻧﺘﻴ= ﺠﻪ ﺑﺨﺶ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﭼﻨﻴﻦ ثوﺍﺏ ﺩ= 5197;ﺳﺘﻰ ﺩﺭ ﺟﺴﺘﻦ ﺍﺻﻞ = ﻣﺎﺩﻯ ﻳﻚ ﻓﮑﺮ ﻭ ﺍﻳﺪ= ﻩ ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﺑ= ﺎﺷﺪ ﺍﺻﻞ ﺣﻘﻴﻘﺖﻧ&#= 65194;ﺍﺭﺩ ﻭ ﻫﻤﻴﺸﻪ ﺩﺭ ﺍ= ﺭﺯﻳﺎﺑﻰ ﻧﻔس ﻳﺎ ﻋﻘﻞ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ،ﺑﺎA= 199; ﮐﺎﺭ ﻫﻤﺎﻥ ﻧﻔ&= #1587; ﺍﺳﺖ،ﮐﻪ ﺑﺮﺣ= 5204;ﺐ ﺍﻧﮕﻴﺰﻩ ﻫﺎ ﻭ&= #65251;ﻨﺎﻓﻊ ﻭﺧﻮﺷﺁﻳﻨﺪ، = 5153;ﻥ ﻣﻴﺒﺎﺷﺪ،ﻭﺍ@= 404;ﺮ ﺩﺭﺳﺘﻰ ﺩﺭ ﺁﻥ = ﺑﺎﺷﺪ،ﺑﺮﺣﺴA= 168; ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264;ﺭﻭﺍﻥ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺍ= ﺳﺖ،ﮐﻪ ﻧﺴﺒﻰ ﻭﻓﺮﺩﻯ &= #65251;ﻴﺒﺎﺷﺪ.ﻭﻧﻪ ثوﺍﺏ ﺣﻘﻴﻘﻰ = 5165;ﻟﻬﻰ ﺍﺑﺪﻯ، ﻳﺎ ﺁﻧ&#= 64381;ﻪ ﺍﺯ ﺫﺍﺕ ﻭ ﺣﻘﻴ= ﻘﺖ ﺑﺎﺷﺪ، ﮐﻪ ﻧﺰ&#= 65193; ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ.ﮐﺎﻣﻠﺎ ﭘﻴﺪﺍ ﺍﺳﺖ، ﮐ&#= 65258; ﻫﻴﻮﻡ ﺑﮑثرﺕ = 5193;ﺭ ﺳﻄﺢ ﻭﺍﺣﺪ ﺩﺭ = ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﻌﺘﻘﺪ ﺍﺳﺖ.ﻭﺍﺯ ﺗﺮﺍ&= #64400;ﻢ ﺧﺎﻃﺮﺍﺕ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﻭنه ﺘﻮﺣﻴﺪ ﻭﻭﺣﺪ&#= 65173; ﻭﺟﻮﺩﻯ ﺭﻭﺍﻥ.&= #64404;ﺮﭼﻪ ﻗﺎﺑﻞ ﺗﻔﮑﻴﻚ &= #65251;ﺠﺪﺩ ﻫﻢ ﺑﺎﺷﺪ.ﻭ ﺍﻳ= ﻦ ﺍﺯ ﺍﺳﺮﺍﺭ ﺭﻭ&= #65165;ﻥ ﻭﺍﻣﻮﺭ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﺿﻤﻦ ﻭﺣﺪﺕ ﮐثرﺗﻰ = 5259;ﻢ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻴ&#= 65166;ﺑﺪ. ﻭﭼﻮﻥ ﺧﺎﻃﺮﺍ&#= 65173; ﺑﺮﺧﻰ،ﻧﺎ ﺩﺭ= 5203;ﺖ ﺍﺯ ﺣﻘﻴﻘﺖ &#= 65259;ﺴﺘﻨﺪ،ﭘس ﭼﮕﻮﻧﻪ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺗﻔﮑﻴﻚ ﺩﺭ ﻧﻔ&= #1587; ﻭ ﻋﻘﻞ ﻧﻤﻮﺩ؟ &= #65199;ﻳﺮﺍ ﺟﻨﮕﻞ ﻳﮑﻨﻮﺍ&#= 65191;ت ﺨﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﻳن اﺭﺯﻳﺎبی اﺭ᥷= 9;ش ﻨﺪﺍﺭﺩ. ﻫﻴﭻ ﺍ= ﻧﻄﺒﺎﻉ ثاﺑﺘﻰ ﻧﻤﻰ ﻳ= 5166;ﺑﻴﻢ،که عاﺩﺕ ﻭ ﺑﺪﻭﻥ &#= 65175;ﻐﻴﻴﺮ ﺑﺎﺷﺪ ﺍﺯ ﻃﺮﻓ&= #65264; ﺃﻟﻢ ﻭﻟﺬﺕ، ﻭ&#= 65267;ﺎ ﻋﻮﺍﻃﻒ ﻭﺍﺣﺴ&#= 65166;ﺳﺎﺕ، ﻫﻤﻪ ﺩﻧﺒﺎﻝ ﻫ&= #65250; ﺃثر ﺗثبیتی ﺩ= ﺍﺭﻧﺪ. ﻭ ﻫﺮﮔﺰﺁﻧﻬﺎ &= #65193;ﺭ ﻳﻚ ﻟﺤﻈﻪ</s= pan> &#= 65183;ﻤﻊ ﺷﺪﻧﻰ ﻧﻴﺴﺘﻨ&#= 65194;.ﻟﺬﺍ ﻧﺒﺎﻳﺪ ﺍﻳﺪﻩ &= #65261;ﺣﺪﺕ ﻧﻔس ﺭﺍ،ﺍﺯ ﺍ= 5267;ﻦ ﺍﻧﻄﺒﺎﻋﺎﺕ ﺍ&#= 65203;ﺘﺪﻟﺎﻝ ﮐﺮﺩ ﭼﻮﻥ ﻭﺟﻮ&= #65193;ﻯ ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﺁ&= #65255;ﻬﻢ ﻭﺟﻮﺩﻯ ﻣﺎﺩﻯ&#= 1548;ﺩﺭ ﻣﺤﻔﻈﻪ ﺭﻭﺣﻰ &= #65231;ﻴﺮ ﻣﺎﺩﻯ،ﮐﻪ ﺿﻤ= 5254; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻴﺸﻨﺎﺳﻴﻢ. ﻭ ﻫﻴﭻ ﺻﻔﺖ ﻋﺎ= ﻟﻢ ﻣﺎﺩی ﻤﺎ ﺭﺍ ﻧ&= #65194;ﺍﺭﺩ. ﻳﻌﻨﻰ ﮐﻤﻴّت = 5256;ﺪﺍﺭﺩ.ﺳﺮﺍﺳʋ= 98; ﮐﻴﻔﻴّت اﺳﺖ. = 5261; ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ &= #64400;ﻪ ﻫﻴﻮﻡ ﺑﺪﻳﻬﻰ &= #65261;ﺩﺭ </spa= n>ﻧﻔسﻭﺟﻮﺩ ᥷= 1;ﻮﺩ ﺍﻋﺘﻘﺎﺩﻯ ﻧﺪ&#= 65165;ﺭﺩ.ﻭﭼﺮﺍ ﺑﺎﻳﺪ ﺧﻮﺍﻧﻨ&#= 65194;ﮔﺎﻥ ﺍﻭ ﺑﻌﻘﺎﻳﺪﻯ &= #65169;ﺮﺳﻨﺪ، ﮐﻪ ﺯﺍﺋﻴﺪﻩ ﺍ&= #65255;ﻄﺒﺎﻋﺎﺕ ﻭ ﻫﻮﺳﻬﺎﻯ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺍﻭ ﺑﺎﺷﺪ.ﺟز ﺣ&= #65240;ﻴﻘﺘﻰ ﺩﺭ ﺍﻓﮑﺎﺭ ﻏﻴ&= #65198;ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ.ﺳﺮﺍﺳﺮ ﺗﺎﺑﻊ ﻧﻔس ﺒﻮ&#= 65165;ﻟﻬﻮس ﻫﺴﺘﻨﺪ ﻭ ﻳﺎ ﺣ= ﺪّ ﺃﮐثر ﺻﻮﺍﺏ ﻭ &#= 65193;ﺭﺳﺘﻰ،ﺩﺭ ﺳﻄﺢ ﻓﺼﻞ ﻧﻮﻋ&= #65264; ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭﻧﺒﺎﻳ= 5194; ﻣﻨﻄﻘﺎ ﺍﺳﻴﺮ &= #65203;ﻄﺢ ﻓﮑﺮ ﻭﺭﻭﺍﻥ ﺣ&= #65268;ﻮﺍنی ﺨﻮﺩ ﺑﻮﺩ.ﮐﻪ ﺑ= ﺎﻳﺪ ﺣﺘﻤﺎ ﺑﺪﺭﺳﺘ&#= 65264; ﻫﺎﻯ ﺩﺭ ﺳﻄﺢ ﺭ= ﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺩﺭﺁﻣ= 5194;.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﮐﺎﻣ&#= 65246; ﺑﻌﺪی ﺪﺭﻭﻟﺎ= 5267;ﺖ ﺷﺸﻢ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺩﺍﺭﻧﺪ.ﺁﻧﮕﺎ&#= 65257; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺍﺳﺖ،ﮐﻪ ﺣﺘﻰ &#= 65259;ﻮس ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺳﺖ،ﮔ= 5198;ﭼﻪ ﺧﻄﺎﻫﺎ ﺑﺎﺷﺪ.&= #65261;ﻟﻰ ﻧﻪ ﺩﺭﺳﺘﻰ &#= 65251;ﻄﻠﻖ،ﺑﻠﮑﻪ ﺑﺮﺣﺴﺐ ﻧﻬﺎﻳ&#= 65174; ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ.ﭘس ﺭﻭﺵ ﺍﺳﺘﺒﻄﺎ&#= 65253; ﻭ ﺗﻤﺮﮐﺰ ﻓﮑﺮ&= #65263; ﺩﺭﻭﻧﻰ،ﻭ ﺍﺯ &#= 65255;ﻔس ﺍﻣّﺎﺭﻩ ﻧﺸﺎ= 5253; ﻣﻴﺪﻫﺪ ﮐﻪ ﻫﻴ&= #65262;ﻡ ﺑﺪﺭﻙ ﻭﺣﺪﺕ ﻧ&= #65236;س ﻭ ﺭﻭﺍﻥ ﺧﻮﺩﺭ&= #65203;ﻴﺪﻩ،ﻭ ﺍﮔﺮ ﻣﻴﺸﺪ ﺑﻌ&= #65166;ﻟﻢ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﺍﻭ ﻭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ = ﻣﻴﺮﺳﺪ.که ﺒﻴﺮﻭﻥ ﺍﺯ ﻭﺟ&= #65262;ﺩ ﻣﺎﺩﻯ ﻭﻣﺎﻫﻴ&#= 1617;ﺘﻰ ﻣﺎﺩﻯ ﻣﻴﺮﺳﻨ&#= 65194;.ﻭ ﺍﻭ ﻫﻤﻪ ﺍﻣﻮﺭ = ﺭﺍ ﺍﺩﺭﺍﮐﺎﺕ &#= 65183;ﺰﺋﻰ ﻣﺘﺮﺍﮐﻢ ﻣﻴﺪ&#= 65165;ﻧﺪ،ﻭﻣﻔﻴﺪ ﺗﺤﻘﻴﻖ ﻣﺎ،ﺍ= 5199; ﻣﻨﺸﺄ ﺍﻓﮑﺎﺭ &= #65165;ﻧﺴﺎﻥ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﻭ ﺧﻮﺩ ﺍﻭ ﻣﻴﮕﻮ&= #65267;ﺪ، ﻭﻗﺘﻰ ﺑﺪﺭﻭﻥ &= #65191;ﻮﺩﻣﻴﺮﻭﻡ ﻫﻤﻪ ﺍﺩﺭﺍﮐﺎ&#= 65173; ﺟﺰﺋﻰ ﻣﻴﻴﺎﺑ&#= 65268;ﻢ. ﭘس ﻭﻯ ﺍﺳﻴﺮ ﻣ&= #65188;ﺘﻮﻳﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭﺣﺘﻰ ﺃﺳﻴﺮ ﺣﺎﻓظه = 5192;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺣﺎ= ﻓﻈﻪ ﻧﻴﺰ ﻫﻤﻴﺸﻪ ﺧ&= #65268;ﺎﻧﺖ ﻣﻴﮑﻨﺪ ﻭ ﻓﺮﺍ&= #65251;ﻮﺷﻰ ﺩﺍﺭﺩ.ﻭﻳﺎ ﺑﺨ&= #65220;ﺎ ﺗﺼﻮﺭﺍﺗﻰ ﺭﺍ &= #65169;ﺮﺍﻯ ﺷﺨﺺ ﭘﻴﺶ ﻣﻴﺂ&= #65261;ﺭﺩ. ﺩﺭ ﻭﻗﺘﻴﮑﻪ ﺍ&= #65187;ﺴﺎﺵ ﺧﺎﺭﺟﻰ ﺑﺮﺳﺪ&#= 1548;ﻳﺎ ﺑﺨﻮﺍﻫﺪ ﺑﺪﻧ&#= 65170;ﺎﻝ ﺭﻳﺸﻪ ﻳﻚ ﻓﮑﺮ&= #65263; ﺑﺎﻟﺎ ﺑﺮﻭﺩ،= 4400;ﻪﺭﻓﺘﻨﻰ ﻫﻢ ﻧﻴﺴﺖ.ﻭ ﻣﻴ= ﮕﻮﻳﺪ ﻫﻴﭻ ﻭﻗﺖ ﻧﺘﻮ&= #65165;ﻧﺴﺘﻪ ﻧﻔس ﻭﺭﻭﺍﻥ ﺧ&#= 65262;ﺩﺭﺍ ﻳﮑﺠﺎ ﺑﺒﻴﻨﻢ. = ﭼﻮﻥ ﻭﺍﺣﺪﻫﺎﻯ ﺭﻭ&#= 65187;ﻰ ﻣﺎﺩﻯ ﻭ ﺩﻳﺪﻧ&= #65264; ﻧﻴﺴﺘﻨﺪ.ﮐﻪ ﺣ&= #65194;ﻭﺩ ﻭﻣﺮﺍﺗﺐ ﺑﺎﺷ&#= 65256;ﺪ.ﻭﺩﺍﺭﺍﻯ ﺍﺑﻌﺎﺩ ﺳﻪ ﮔﺎ&= #65255;ﻪ.ﭼﻪ ﺭﺳﺪ ﺑﺪﻳﺪﻥ ﺭ&= #65261;ﺡ ﺍﻟﻬﻰ ﺷﺪﻩ ﮐﺎ&= #65251;ﻠﺎﻥ،ﮐﻪ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 65259;ﺴﺘﻨﺪ.ﻭ ﻋﻤﻞ ﻭﺣﻘﻴﻘﺖ &= #65169;ُﻌﺪ ﭼﻬﺎﺭﻡ،ﺩﺭ ﮐ= 5256;ﺎﺭ ﻃﻮﻝ ﻭ ﻋﺮﺽ ﻭ ﺍ= ;ﺭﺗﻔﺎﻉ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﻫ&= #65268;ﻮﻡ ﻭ ﻫﻤﻪ ﻓﻴﻠﺴﻮ&= #65235;ﺎﻥ ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎ&= #65253; ﻣﺪﻋﻰ ﻫﺴﺘﻨﺪ&#= 1548;ﻫﻤﻪ ﭼﻴﺮ ﺩﺍﻧﻰ ﻭﻟ&= #65264; ﻫﻴﭻ ﻧﺪﺍﻧﻰ،= 4380;ﻮﻥ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ،ﻭ ﺍﻫﻞ ﮐﻠﺎﻡ ﻭ ﺣ= ﺘﻰ ﺃﻫﻞ ﺣﮑﻤﺖ ﻧﻈ&= #65198;ﻯ ﻋﺮﻓﺎﻧﻰ ﮐﻪ ﺣ&= #64401;ﻤﺖ ﻋﻤﻠﻰ ﻭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ. ﺷﻬﻮ&= #65193; ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ ﺭﺍ،ﺧﺎﺭﺝ ﺍﺯ &#= 65197;ﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ &= #65255;ﺪﺍﺭﻧﺪ.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65166;ﻟﺎﺗﺮ ﺍﺯ ﺭﻭﺍﻥ ﺣﻴﻮ&= #65165;ﻧﻰ ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻣ= ﻨﺘﻬﺎﻯ ﺍﺳﺘﻔﺎﺩﻩ ﻋﻘ&#= 65248;ﻰ ﺁﻧﻬﺎ، ﻫﻤﻴﻦ &#= 65155;ﻧﺪﻭﺧﺘﻪ ﻫﺎﻯ ﺭﻳﺸﻪ ﺩﺍ&= #65197;،ﻣﺨﻠﻮﻃﻰ ﺩﺭ ﺩﺭﺳﺖ ﻭﻧﺎ&= #65193;ﺭﺳﺖ،ﻳﺎ ﺻﺎﺩﻕ ﻭﮐﺎﺫﺏ &= #65251;ﻴﺒﺎﺷﺪ.که ﺮﻭﺍﻥ ﺳﺎﻟﮑﺎ&#= 65253; ﺗﺰﮐﻴﻪ ﻧﺸﺪﻩ</= span> </spa= n>ﭼﻨﻴﻦ ﺍﺳﺖ A= 261;ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ ﻳﮑﺎﻳﻚ ﺻ&= #65236;ﺎﺕ ﻭﻣﺤﺘﻮﻳﺎﺕ ﺭ&#= 65261;ﺍﻥ ﺧﻮﺩﺭﺍ،ﺑﻌﻠA= 174; ﮐثرﺕ ﮐﻤّﻰ ﻭ@= 400;ﻴﻔﻰ ﻗﺎﺑﻞ ﺗﺰﮐﻴﻪ &= #65255;ﻴﺴﺖ.ﻭ ﻟﺬﺍ ﺭﻭﺵ ﻃﺮﺩ = ﺗﻤﺎﻣﻰ ﻣﺤﺘﻮﻳﺎﺕ ﻭ ﻋ&= #65240;ﺎﻳﺪ ﻭ ﻋﺎﺩﺍﺕ ﻭ ﻋﻘ= ﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻥ ﻭ ﻧ= ﻔس ﺍﻣﺎﺭﻩ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.که ﺪﺭ ﺳﺎﻟﻴﺎﻥ ﺗ&= #65252;ﺮﮐﺰ ﻭﺗﻮﺟّﻪ ﺩﺭ ﻳ&#= 65242; ﻧﻘﻄﻪ ﺍﻟﻬﻰ ﻭ = ﺍﺻﻄﻠﺎﺣﺎ ﺧﺎﻝ ﺻﻮﺭﺕ ﭘﻴ&= #65198; ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ</sp= an> &#= 65251;ﻴﭙﺮﺩﺍﺯﻧﺪ ﺗﺎ ﺁﻧﺠﺎ ﮐﻪ ﻧ= ﻔس ﺧﻮﺩ ﺭﺍﻣﺴﺘﻀ&#= 65228;ف ﻮﻧﺎﺗﻮﺍﻥ ﻣﻴ&#= 64401;ﻨﻨﺪ.که ﺒﻤﺮﺯﻫﺎﻯ ﻣﺮ&#= 64402; ﻗﺒل اﺯﻣﺮﮒ ﻭ= 5169;ﺒﻴﺨﻮﺩﻯ ﻣﻴﺮﺳﻨﺪ.ﻭﺍﻳ&#= 65256;ﮑﻪ ﺩﺭﻟﺤﻈﺎﺗﻰ ﺳ&#= 65166;ﻟﻚ ﺣﺘﻰ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﻣﻴﺎﻥ ﻧﻤﻰ ﺑﻴ&= #65256;ﺪ.ﻭﻫﺮﭼﻪ ﻣﻰ ﺑﻴﻨﺪ،ﺩﺭ &#= 65251;ﻌﺒﻮﺩ ﺧﻮﺩ ﻣﻰ ﺑﻴﻨﻨ&= #65194;.ﭼﻪ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭ ﺷ= ﻬﻮﺩ ﺍﻭﻝ ﺣﺴﻴﻨﻰ ﭘ&= #65256;ﺞ ﺗﻦ،ﺗﺎ ﺑﻘﻴّA= 258; ﺷﻬﻮﺩ ﭘﺒﺢ ﺷﻬ&= #65262;ﺩ.ﺗﺎ ﺑﺎ ﻣﺮﮒ ﻗﺒل ا&#= 65199;ﻣﺮﮒ </spa= n>ﺍﺭﺍﺩی اﮔﺮ= ; ﺧﺪﺍﻭﻧﺪ ﺑﭙﺬﻳﺮﺩ،ﻭﻣA= 240;ﺎﻡ ﺷﻬﻮﺩ ﻣﺼﻄﻔﻮ&#= 1740; ﻮ ﮐﺎﻧﺪﻳﺪﺗﻮ&#= 65197;ﻯ ﻳﺎﺗﺰﮐﻴﻪ ﺭﻭ&#= 65185; ﺳﺎﻟﻚ ﺭﺍ،ﺑﻤ= 5240;ﺎﻡ ﺑﺎﻟﺎﺗﺮ ﻭ ﻫﻔ&= #65176;ﻢ ﺭﺣﻤﺎﻥ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ ﮐﻪ ﺭﻭﺡ ﺳﺎﻟک أکنون ﺒﻨﻮﺭﻗ= ;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&#= 65260;ﻮﺩ ﺷﺸﻢ ﺑﺮﺳﺪ .<o:p></o:p></spa= n> = 5175;ﺬﮐّﺮ ﻭ ﭘﻴﺎﻣﻬﺎﻯ ﺩ&= #65197;ﻭﻧﻰ ﺩﺭ ﺗﺄﻣّﻞ ﺑﺎ&#= 65219;ﻨﻰ ﺍﺯ ﺣﺎﻓﻈﻪ ﺍﺳ&= #65174;.ﮐﻪ ﺑﺮﺣﺴﺐ ﺗﺪﺍﻋ&#= 65264; ﻫﺎﻯ ﻧﻔس ﻭ ﺫﻫ&= #65254; ﺍﺯ ﻫﻤﺎﻥ ﻣﻮﺟ&= #65262;ﺩﻳّﺖ ﻗﺒﻠﻰ،ﺩﺭ ﻧﺎ= 5191;ﻮﺩﺁﮔﺎﻩ ﺑﺬﻫﻦ ﺧﻮﺩ ﺁﮔ&= #65166;ﻩ ﻣﻴﺮﺳﺪ. ﭼﻮﻥ ﻫ= ﻤﻴﺸﻪ ﺣﺎﻓﻈﻪ ﺑﺎ ﺟﺰ&= #65163;ﻴّﺎﺕ ﻣﺤﺘﻮﻳﺎﺕ ﮐﺎ&#= 65197; ﺩﺍﺭﺩ،ﻭﻧﻪ ﺑ= 5166; ﮐﻞّ ﻧﻔس،ﮐﻪ A= 193;ﺭﻭﺣﺪﺕ ﻣﺤﺘﻮﻳﺎﺕ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻭ ﺣﺘﻰ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 1548;ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﺭؤ= 5267;ﺎﺋﻰ ﺁﻧﻬﺎ ﺩﺭﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ،ﭼﻮﻥ ﻳ= 5242; ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﺎ&= #65197;ﺝ،ﻣﺎﻧﻨﺪ ﻫﺮ ﺍﺣﺴﺎﺳﻰ ﺿ&= #65170;ﻂ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺣﺎ&= #65235;ﻈﻪ ﮔﺎﻫﻰ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ </spa= n>ﺁﻧﻬﺎﺭﺍ ﺍʋ= 87;ﻀﺎﺭ ﻧﻤﺎﻳﺪ،ﻭﺑﻴA= 166;ﺩ ﺧﻮﺩ ﺑﻴﺎﻭﺭﺩ.&= #65261; ﻟﺬﺍ ﻧﻔس ﺣﻴﻮ&#= 65165;ﻧﻰ ﺍﻧﺴﺎﻥ ﺟﺰئی = 5170;ﻴﻨﻰ ﺍﺳﺖ،ﻭ ﺭﻭﺡ ﺍ&#= 65247;ﻬﻰ ﺷﺪﻩ،ﻭ ﺗﺰﮐﻴ= 5258; ﻧﻔس ﻳﺎﻓﺘﻪ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﮐﻠّﻰ A= 169;ﻴﻨﻰ ﻭﮐﻠی گوئی اﺯ= ; ﺩﻳﺪ ﻋﻘﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻣﻰ ﺑﻴﻨﺪ.ﮐﻪ ﻧ= ﻤﻴﺪﺍﻧﻴﻢ ﭼﮕﻮﻧﻪ ﺁﻧﺎﻥ &= #65251;ﻴﺒﻴﻨﻨﺪ.ﻣﺎ= 5255;ﻨﺪ ﺗﻔﺎﻭﺕ ﺟﺰﺋﻰ &= #65169;ﻴﻨی ﻄﻔﻞ،ﻭﮐﻠّﻰ A= 169;ﻴﻨﻰ ﭘﺪﺭ ﻳﺎ ﭘﺪﺭ ﺑ= ﺰﺭﮒ ﻃﻔﻞ.ﮐﻪ ﺁﻧﺮﺍ = ﻣﺼﻠﺤﺖ ﺑﻴﻨﻰ ﺑﺎﻳﺪ ﮔ&= #65236;ﺖ. ﻭﻟﺬﺍ ﺩﺭﻫﺮ ﺣ&= #65166;ﻝ ﺍﻭﻟﻴﺎ ﭼﻮﻥ ﻣ&= #65198;ﺍتب ﺍﻟﻬﻰ،ﻣﺼﻠﺤA= 174; ﺑﻴﻨﻰ ﺩﺍﺭﻧﺪ &= #65261; ﻧﻪ ﺟﺰﺋﻰ ﺑﻴﻨ&= #65264;.ﺗﻤﺎﻡ ﺗﮑﺎﻣﻠﺎﺕ ﺑﺸ&#= 65198;ﻯ ﻋﻴﻨﺎ ﺑﻨﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻧﻤﻴﺮﻭ&#= 65193;. ﮔﻮﺋﻰ ﻧﺘﻴﺠﻪ &= #64400;ﻠّﻰ ﺁﻥ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65185; ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ &= #65197;ﺍ ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫ&#= 65194;.ﮔﺮﭼﻪ ﺑﺎ ﮐﻠّﻰ ﺑﻴﻨ&#= 65264; ﺁﻳﻨﺪﻩ، ﺩﺭ ﻧ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5166;ﺯ ﻧﺎﭼﻴﺰ ﻭﺿﻌﻴ&#= 65234; ﻭﺳﻤﺒﻮﻟﻴﻚ ﺍ&#= 65203;ﺖ.ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻳﺎ ﺷﻬﻮ&= #65193;ﻫﺎﻯ ﻋﻘﻠﻰ ﺩﺭﺑﺎﺯ&#= 64404;ﺸﺖ ﺑﺨﻠﻖ،ﮐﻪ ﺑﺮ= 5165;ﻯ ﺧﺪﻣﺎﺕ ﺧﻮﺩ ﺍ&= #65247;ﻬﺎﻡ ﻣﻴﮕﻴﺮﻧﺪ ﺑﺮ&#= 65165;ﻯ ﺁﻧﻬﺎ ثوﺍﺏ ﺫ= 5191;ﻴﺮه ﺁﺧﺮت ﻤﻴﺴﺎﺯ= 5193;.ﻳﻌﻨی ﺒﺮﺍﻯ ﻧﻮع ﻔﻮ&#= 1602; ﺒﺸﺮﻯ که ﺒﺠﻬ= 5166;ن ﺘﻮﻟﺪﺧﻮﺍﻫﻨ= 5194; ﻳﺎﻓﺖ،ﻣﻴﺘﻮA= 165;ﻧﻨﺪ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65268;ﺸﺘﺮﻭﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ ﺑﺮ&#= 65193;ﻩ ﺑﺎﺷﺪ.ﻭﻫﻤﻴﻦ &= #65183;ﺰﺋﻰ ﻳﻌﻨﻰ ﻧﻔس ﺍﻣ&#= 1617;ﺎﺭﻩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ،ﮐﻪ ﻧﻤﻴ= 5176;ﻮﺍﻧﻨﺪ ﻣﺮﺍﺗب عقلی ᥴ= 9;ﺎﻟﺎﺗﺮ ﺭﺍ ﺑﻴﺎﺑﻨﺪ.ﻭ&= #65267;ﺎ ﺑﺨﻮﺍﻫﺪ ﺑﺴﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ ﺑﭙﺮﺩﺍ&#= 65199;ﺩ.ﺷﺎﻳﺪ ﻣﻘﺎﻡ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩﺭﺍ ﺑﺎ ﺗﺰﮐﻴﻪ ﺑﻬ&= #65176;ﺮ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﻭ&= #65187;ﺘﻰ ﺳﻠﻮﻙ ﻋﻘﻠﻰ ﮐ&= #65258; ﻓﻠﺎﺳﻔﻪ ﻭ ﺃﺻ&= #65246; ﮐﻠﺎﻡ ﺑﺪﺍﻥ ﺩ&= #65247;ﺨﻮﺵ ﻫﺴﺘﻨﺪ،ﺑﺼﻮA= 197;ﺕ ﺗﺪﺍﻋﻰ ﺩﺍﺋﻢ &= #65255;ﻴﺴﺖ.ﻧﺪﺍﻧﺴ= 5176;ﻪ ﺑﺤﺪّ ﺷﺎﻳﺴﺘ= 5258; ﮐﻤﺎﻝ ﻓﮑﺮ که &#= 65198;ﺳﻴﺪﻧﺪ،ﺣﺮᤨ= 0;ت ﻤﺪﺍﺭﻯ ﺩﻭﺭ ﺧ&= #65262;ﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ = ﻳﺎ ﺑﺤﻴﺮﺕ ﻭﺧﺴﺘ&#= 64405;ﻰ ﻋﻘﻠﻰ ﻣﻴﺮﺳﻨ&#= 65194;،ﻭﻧﺎ ﺍﻣﻴﺪﻳﻬﺎ ﻭﺍ&#= 65193;ﺍﻣﻪ ﻗﻬﻘﺮﺍﻫﺎﻯ ﺁ&#= 65267;ﻨﺪﻩ ﭘس ﺍﺯﻣﺮﮒ ﺭﺍ &= #65165;ﺣﺴﺎس ﻣﻴﮑﻨﻨد.ﻭﺯﻧ= 5194;ﮔﻰ ﺭﺍ ﭘﺮﻋﺬﺍﺏ ﻭ = ﺑﻰ ﻓﺎﻳﺪﻩ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ.ﮐﻪ ﻧﺠﺎﺕ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻣﺮﮒ ﺑﺒﻴﻨﻨﺪ.&= #65261; ﻳﺎ ﻣﺮﺍﺣﻠﻰ ﺍ&= #65199; ﺟﻨﻮﻥ ﻣﻴﺮﺳﻨ&#= 65194;.ﻭﻟﻰ ﺳﺎﻟﻚ ﺩﺭ ﺯﻣﺎ&= #65253; ﮐﻮﺗﺎﻫﻰ، ﺁﻏ= 5166;ﺯ ﺩﺭﻳﺎﻓﺖ ﺁثاA= 197; ﺗﺰﮐﻴﻪ &#= 65255;ﻔس ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ&#= 1548; ﻭ ﺍﻣﻴﺪ ﺻﺪ ﭼﻨ= ﺪﺍﻥ ﺑﺮﺍﻩ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﻭ ﺍﻃﺎﻋﺖ ﻭ ﻋﺸﻖ = ﻭ ﺻﺒﻮﺭﻯ ﺷﺪﻳﺪ&#= 65175;ﺮﻯ ﺭﺍ ﺑﺎ ﭘﻴﺮ ﻭ ﺭ= ;ﺍﻩ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣ&= #65268;ﺪﻫﺪ.ﮐﻪ ﺣﺘﻰ ﺍﺣﺴﺎس ﺑ&#= 65248;ﺎﻳﺎﻯ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺭ&= #65165; ﻧﻤﻰ ﻧﻤﺎﻳﺪ. ﻭ= ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﭘﺎﺳﺦ ﻣﻴﺪﻫﻨ&#= 65194;،ﮐﻪ ﻣﺎ یک ﺮﻭﺯ ﻳﺎ &= #65153;ﻧﺪﮐﻰ ﺍﺯ ﻳﮑﺮﻭﺯ ﺩﺭ = ﺟﻬﺎﻥ،ﻳﺎ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;،ﻭ </spa= n>ﻳﺎ ﺩﺭ ﻋﺬﺍA= 167; ﺑﻠﺎﻳﺎ ﻭ ﻓﺘﻨﻪ ﻫﺎ،ﻭ &= #65165;ﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264;،ﺑﺮﺍی ﺘﺤﻘﻖ ﮐﻤﺎﻝ ﺳ&= #65166;ﻟﻚ، ﺍﺣﺴﺎس ﻧﺎﺭﺍ= 5187;ﺘﻰ ﻧﮑﺮﺩﻳﻢ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﻫﻤﻪ ﻧﺎﻇﺮﺍﻥ &= #65165;ﺯ ﻧﺤﻮﻩ ﺯﻧﺪﮔﻰ &= #65203;ﺎﻟﮑﺎﻥ ﺩﺭ ﺗﻌﺠّﺐ ﻫﺴ&#= 65176;ﻨﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺩﻳ= ﻮﺍﻧﻪ ﺗﺼﻮﺭ ﻣﻴﮑﻨﻨ&#= 65194; ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺧﻮ= ﺩ ﻧﻴﺰ ﭼﻨﺎﻥ ﮐﻨ&= #65256;ﺪ. ﻭ ﻫﻴﻮﻡ ﺩﺭ ﺍﻳ= ﻦ ﻣﺮﺍﺟﻌﻪ ﺑﻨﻔ&#= 1587; ﺧﻮﺩ ﻗﻄﻌﺎ ﻫﻴ&= #64379; ﺍﻟﻬﺎﻣﻰ ﺩﺭ ﺧ&= #65262;ﺩ ﺳﺮﺍﻍ ﻧﺪﺍﺭﺩ. = ﺁﻧﭽﻪ ﻣﻴﺒﻴﻨﺪ ﺍﺩﺭ&#= 65165;ﮐﺎﺕ ﺟﺰﺋﻰ ﻭﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﺩﺭ ﺳﻄﺢ ﺍﻧﺴﺎ&= #1606; ﻮﺩﺭ ﻓﺼﻮﻝ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﻧﻴﺴﺖ. ﻭ ﻫﻤﺎﻥ= ﺍﺣﺴﺎﺳﻬﺎﻯ ﺧﺎﺭﺟﻰ ﺭﺳﻴﺪ&#= 65257; ﻭ ﺗﻠﻨﺒﺎﺭ ﺷﺪ&= #65257; ﺍﺳﺖ.<o:p></o:p> = 5165;ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ &= #65169;ﺎﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﺑﺎﺯ ﮐ= 5248;ّﻰ ﻭ ﺳﻤﺒﻮﻟﻴﻚ ﺍ&= #65203;ﺖ. ﮐﻪ ﭼﻮﻥ ﺗﻨﺰﻳ&= #65246; ﻣﻨﻄﻘﻰ ﻭ ﺗﻤث&#= 1740;لی ﭘﻴﺪﺍ ﺑﮑﻨﺪ،= 5153;ﻧﮕﺎﻩ ﺣﺎﻓﻈﻪ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺁﻧﻬﺎﺭﺍ ﺑﺎﺯ &= #65267;ﺎﺑﺪ. ﻭﺗﮑﺮﺍﺭ ﻳﺎﺩ&#= 65153;ﻭﺭﻯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;،ﻧﺘﻴﺠﻪ ﺗﻨﺰﻳﻞ ﻳﺎﻓﺘ&#= 65254; ﺍﻟﻬﺎﻡ ﮐﻠّﻰ= 548;ﭼﻮﻥ ﺍﺩﺭﺍﮐﺎﺕ ﺟﺰ&#= 65163;ﻰ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﻫ&= #65198; ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﺎ&= #65197;ﺝ ﺩﺭ ﺣﻮﺍس .ﻭﻟﻰ = ﺍﻟﻬﺎﻡ ﺍﺯ ﺩﺭﻭﻥ ﺃﻧﺪ&= #65197;ﻭﻥ ﺧﻮﺩ، ﺑﻌﻨﻮﺍ= 5253; ﺧﺎﺭﺝ،ﺍﺯ ﺳﻤ= 5174; ﺩﺍﺧﻞ ﺩﺭﻳﺎﻓ&#= 65174; ﺍﺳﺖ.ﻭ ﻏﻴﺮ ﺳﺎ= ﻟﮑﺎﻥ ﻫﻴﭻ ﺩﺭﻯ ﺑﻴﺮ&= #65261;ﻥ ﺃﻧﺪﺭﻭﻥ ﺍﺯ ﺩ&= #65165;ﺧﻞ ﺑﺎﺯ ﻧﻴﺴﺖ &#= 65169;ﻠﮑﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65193;ﺭﻫﺎﻯ ﺩﺭﻳﺎﻓﺖ ﺣﻮﺍ&#= 1587; ﺍﺯ ﺑﻴﺮﻭﻥ ﺩﺭ&= #65261;ﻥ ﺍﺯ ﺧﺎﺭﺝ،ﭼﻮ= 5253; ﭼﺸﻢ ﻭﮔﻮﺵ ﻭ ﺍ= ﻧﮕﻴﺰﻩ ﻫﺎﻯ ﺩﺍﺧﻞ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﺁﻟﻮ= 5193;ﻩ ﺑﺎﺯ ﺩﺍﺭﻧﺪ.ﻭ = ﺳﺎﻟک ﺍﻳﻦ ﺩﺭﻳﭽﻪ ﻫ&= #65166;ﻯ ﺍﻧﺪﺭﻭﻥ ﺧﻮﺩ &= #65197;ﺍ ﺑﺎﺯﺗﺮ ﻣﻴﮑﻨ&#= 65194;،ﻭﺩﺭﻫﺎﻯ ﮔﺸﺎﺩ ﻭ ﺧﺎﺭﺟ&= #65264; ﺑﺴﻮﻯ ﺟﻬﺎﻥ ﻣ&= #65166;ﺩﻯ ﻭﺑﺸﺮﻯ ﺭﺍ ﻫﺮ&= #1670;ه ﺒﻴﺸﺘﺮ ﻣﻴﺒﻨ&#= 65194;ﻧﺪ.ﻭﺍﮔﺮ ﺍﻟﻬﺎﻣﻰ ﻧﻴﺰ &= #65169;ﺬﻫﻦ ﻫﻴﻮﻡ ﻭ ﻫﺮ ﻏﻴ= ﺮ ﺳﺎﻟﻚ ﻭ ﻣﺘﻔﮑ&= #1617;ﺮ ﻣﺎﺩﻯ ﺑﺮﺳﺪ ﮔ&= #65198;ﭼﻪ ﻣﻴﺪﺍﻧﺪ،ﺍﺯ = 5165;ﺩﺭﺍﮐﺎﺕ ﺟﺰﺋﻰ ﺍﻭ ﻧﻴﺴ&= #65174; ﺯﻳﺮﺍ ﺳﺎﺑقه = 575;ﻯ ﺩﺭﺣﺎﻓﻈﻪ ﺫﻫ&#= 65256;ی ﺨﻮﺩ ﺍﺯ ﺁﻥ ﻧﻤ= ﻴﻴﺎﺑﺪ،ﻭنه ﻔﻘﻂ ﺁﻧﺮﺍ ﺍﻟ&= #65260;ﺎﻡ ﻧﻤﻴﺒﻴﻨﺪ،ﮐA= 258; ﺁﻧﺮﺍ ﭘس اﺯﺍ= 5187;ﺴﺎس ﻣﻴﺪﺍﻧﺪ،ﻭﺗA= 262;ﺟﻪ ﺑﺪﺍﻥ ﻧﻤﻰ ﮐﻨ&= #65194;.ﺯﻳﺮﺍ ﺗﻤﺎﻡ ﺍﮐﺘﺸﺎ&#= 65235;ﺎﺕ ﻭﻣﺨﺘﺮﻋﺎﺕ،A= 261;ﺣﺘﻰ ﻫﺮ ﺍﻧﺴﺎﻥ ﻭ ﻫ= ﺮ ﺣﻴﻮﺍﻥ،ﺑﻘﻮ= 04;ی اﻟﻬﺎﻣﺎﺕ ﺍﻟ= 5260;ﻰ ﺭﺍ ﺩﺍﺭﻧﺪ،ﭼ= 5262;ﻥ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﻫ&= #65204;ﺘﻨﺪ.ﻭﻟﻰ ﺗﻨﻬﺎ ﻣﻔﻴﺪ ﺯ&= #65255;ﺪﮔﻰ ﺑﺸﺮﻯ ﺍﻧﺴﺎﻥ &= #65261;ﻳﺎ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65251;ﺎﺩﻯ ﺟﺎﻣﻌﻪ ﺍﺳﺖ .<o:p></o= :p> = 5169;ﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻧﺰﺩ ﻫ&= #65268;ﻮﻡ،ﭼﻴﺰﻯ ﺟﺰ ﺍﻧﻄﺒﺎﻉ ﺩ&= #65197; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭ ﺍﻓﮑﺎﺭ ﻣﺮﺗﺒ&#= 65218; ﺑﻬﻢ ﻭ ﺑﺸﮑﻞ ﺧ= ﺎﺹ ﺍﻓﻘﻰ ﻧﻴﺴﺖ.ﮐ&= #65258; ﺑﺮﺣﺴب ﺒﺮﻧﺎ= 605;ه ای اﻳﻦ ﺧﺎﻃﺮA= 165;ﺕ ﺣﺎﺿﺮ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ، ﻭﺗﺪﺍﻋﻰﻣﻴﺸ= 5262;ﻧﺪ.ﺍﻟﺒﺘﻪ ﺩﺭ ﻣﻮﺭﺩ ﺳﺎﻟ&= #64401;ﺎﻥ،ﺑﺮﺣﺴﺐ ﺳﻴﺴﺘﻤﻰ ﮐﻪ ﻧ&= #65236;س ﻭﺭﻭﺍﻥ ﭘﺎﻙ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ،ﺩﺭ ﺣﺎ= 5235;ﻈﻪ ﻧﮕﻬﺪﺍﺷﺘﻪ ﻣ&#= 65268;ﺸﻮﺩ. ﻭﻟﻰ ﻭی عفل ﭽA= 262;ﻥ ﺩﺳته ای اﺯ ﺍʋ= 93;ﺭﺍﮐﺎت ﺒﺪﻭی ﻣﻴﺪﺍﻧ= 5194;.ﮐﻪ ﺑﺪﻧﺒﺎﻝ ﻫﻢ ﺑ&= #65204;ﺮﻋﺖ ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﺼ&= #65262;ﺭ ﺣﺎﺿﺮﻣﻴﮕﺮﺩ= 5255;ﺪ.ﻭﻣﺪﺍﻡ ﺩﺭ ﺣﺮﮐﺖ ﻭﺗﻮ&= #65239;ﻒ ﻫﺴﺘﻨﺪ.ﭘس ﭼﻴ&#= 65200;ﻯ ﺑﻨﺎﻡ ﺣﻘﻴﻘﺖ &= #65261;ﺫﺍﺕ ﻭﺍﻟﺎ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ ﭼﻪ ﺭﺳﺪ ﺑﻤﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﻭﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﺩ= 5197; ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴ&#= 65166;ﻥ ﻣﻰ ﺑﻴﻨﺪ،ﮐﻪ &#= 65183;ﻬﺎﻥ ﻭﺑﺸﺮﻳّﺖ، ﭼ@= 405;ﻮﻧﻪ ﻫﺮ ﭼﻨﺪ ﺳﺎﻝ ﭼ= ﻪ ﺟﻬﺸﻬﺎﻯ ﺗﮑﺎ&#= 65251;ﻠﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #64344;س ﭼﺮﺍ ﺩﺭ ﺁﻳﻨﺪ&= #65257; ﻫﺎ ﭼﻨﻴﻦ ﻧﺒﻮ&= #65193;ﻩ ﺑﺎﺷﺪ.ﻭﻣﻌﻠﻮ&#= 65249; ﻧﻴﺴﺖ ﻭﺍﻗﻌﻴ&#= 1617;ﺖ ﺧﺎﺭﺟﻰ ﻭﻣﺎﺩ&#= 65263; ﻭﺍﺻﺎﻟﺖ ﺍﺯ ﮐ&= #65184;ﺎ ﺁﻣﺪه اﻧﺪ ﮐﻪ &#= 65169;ﺎﻣﺮﻭﺯ ﺭﺳﻴﺪه اﻧﺪ.ﻭ= 4380;ﻪ ﺣﻘّﺎﻧﻴّﺘﻰ A= 251;ﻴﺘﻮﺍﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﺍﻳﻦ ﻋﻘﻞ ﺟﺰﺋﻰ ﮔﺮ&= #64380;ﻪ ﺩﺭ= ﮊﻧﺘﻴ= ;ﻚ ﺭﻭﺣﻰ ﻭﺣﺪﺕ ﺩ&= #65165;ﺭﺩ ﻭﻟﻰ ﭼﻮﻥ ﻗﺎﺑ&= #65246; ﺗﻔﮑﻴﻚ ﻣﺠﺪﺩ &= #65251;ﻴﺒﺎﺷﺪ، ﮐﻪ ﺍﮔﺮ ﺑﺎﺯ ﮔ= ﺮﺩﺩ، ﻋﻴﻨﺎ ﻫﻤﺎﻥ ﻧ&= #65192;ﺴﺘﻴﻦ ﻧﻴﺴﺖ ﻭﻟﻰ ﺳﺮ&= #65165;ﺳﺮ ﻣﺎﺩﻯ ﻭ ﺑﺪﻭﻥ = ﺍﻟﻬﺎﻡ ﻭﻧﻮﺁﻭﺭﻯ،ﺑA= 166; ﺳﻴﺴﺘﻤﻰ ﮐﻪ ﻫ&= #65194;ﻑ ﺩﺍﺭﺑﺤﻖ ﻭﺍﻟ&#= 65260;ﻰ ﻧﻤﻴﺒﺎﺷﺪ.ﺑﻠ&#= 64401;ﻪ ﺳﻴﺴﺘﻢ ﺧﻮﺵ ﺁ&= #65267;ﻨﺪﻩ ﻧﻔس ﺁﻟﻮﺩﻩ ﺍ&#= 65203;ﺖ.ﻭ ﺑﻌﮑس ﺁﻥ ﺩﺭﻭ&#= 65165;ﺻﻠﺎﻥ،ﮐﻪ ﺩﺍﺭﺍﻯ ﺳﻴﺴﺘ&#= 65252;ﻰ ﺍﻟﻬﻰ ﺩﺭ ﺣﺎﻓ&= #1592;ه هستند. ﻭ ﻟﺬﺍ A= 259;ﻤﻪ ﻋﺮﻓﺎ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﻨﺪ ، ﻭﻏﻴﺮﺳﺎﻟﮑ= 5166;ﻥ ﻫﺮﮐس ﺑﻴﻚ ﻧﺤ&#= 65262;.ﺯﻳﺮﺍ ﺟﺰﺋﻴّﺎﺕ ﺫﻫ= 5254; ﻭﺍﺻﻠﺎﻥ ﺩﺭ ﺣ&= #65194;ﻭﺩ ﻧﻴﺎﺯ ﻭﻇﻴﻔﻪ &= #65191;ﻮﺩ،ﻭﺗﺮﺑﻴʋ= 74; ﺳﺎﻟﮑﺎﻥ ﺧﻮﻳ&#= 1588; ﺪﺭﺗﻨﺰﻳﻞ ﺍﻟ&#= 65260;ﺎﻡ،ﻭﻣﻘﺎﻭ᥽= 1;ﺖ ﻫﺮﺳﻄﺢ ﻋﻘﻠﻰ &= #65259;ﺮﻣﺨﺎﻃﺐ ﺑﮑﺎﺭ ﻣﻴﮕﻴﺮ&#= 65193; ﻭ ﺑﻘﻴﻪ ﺭﺍ ﻓﺮ= ﺍﻣﻮﺵ ﻣﻴﮑﻨﺪ.ﻭﻳﺎ ﮐ&= #65252;ﺘﺮ ﺑﺮﺣﺴﺐ ﻣﺼﻠﺤ&#= 65174; ﻫﻢ ﮐﻪ ﺷﺪﻩ ﺑﮑ= ﺎﺭ ﻣﻴﮕﻴﺮﺩ.ﻭﭼﻮ&#= 65253; ﺳﻴﻞ ﺑﻰ ﺍﻣﺎﻥ&= #1548;ﺍﺩﺭﺍﮐﺎﺕ ﺩﺭ ﻏﻴﺮ ﮐﺎﻣﻠ&= #65166;ﻥ،ﭼﻮﻥ ﺣﺮﮐﺖ ﻳﻮﻧﻬﺎ &= #65193;ﺭ ﻓﻀﺎ ﺍﺳﺖ.ﻭﭼﻮ&= #65253; ﺍﻳﻦ ﺫﺍﺕ ﭼﻮﻥ = ﭘﺮﺍﮐﻨﺪه ای که دﺭﺳﺘﻮ᥽= 3; ﻧﻮﺭ ﺩﺭﺍﻃﺎﻕ ﺗﺎﺭ&#= 65267;ﻚ ﻣﻴﺒﻴﻨﻴﻢ .ﺑﺪ&= #65261;ﻥ هدﻑ ﻭ ﻗﺒﻠﻪ ﻭ &= #65231;ﺎﻳﺘﻰ،ﺁﺭﺍʌ= 51;ﺶ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﺍﻃ= ﻤﻴﻨﺎﻥ ﻧﺪﺍﺭﻧﺪ.ﻭﻟﻰ &= #64400;ﺎﻣﻠﺎﻥ ﻭﺍﺻﻞ ﺷﺎﻫﺪ، &#= 65259;ﻤﻴﺸﻪ ﺣﺮﮐﺖ ﻭ ﺑﺎﻳﮕ&= #65166;ﻧﻰ ﺍﺩﺭﺍﮐﺎت ﺁﻧ= 5260;ﺎ ﺩﺭ ﺫﻫﻦ ﺑﻤﻮﺟ&= #65168; ﻫﺪﻑ ﺩﺭ ﺳﻴﺴﺘ&= #65252;ﻰ ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ.&= #65261; ﻫﻤﻴﺸﻪ ﺑﺮ ﻳﻚ = ﻋﻘﻴﺪﻩ ﻭﺑﺎ ﻳﻚ ﺑﻴﻨﺶ = ﻣﻴﻤﻴﺮﻧﺪ.ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65255;ﻴﺰ ﺩﺭﺣﻴﺎﺕ ﺧﻮﺩ&#= 1548;ﺑﺨﺼﻮﺹ ﺩﺭ ﻧﺰﺩﻳﮑﻰ ﻣ&= #65198;ﮒ،ﺩﻭﭼﺎﺭ ﭘﺮﻳﺸﺎﻧﻰ ﻭﺗ&#= 65198;س ﻫﺴﺘﻨﺪ، ﺣﺘﻰ &#= 65165;ﺯﺍﺣﺘﻤﺎﻟﺎʋ= 75;ﻰ ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻣ&= #65268;ﮕﻮﻳﻨﺪ،ﻋﺬʋ= 65;ب ﻘﺒﻞ ﺍﺯ ﻣﺮﮒ ﻭ= ﺑﻌﺪﺍﺯﻣﺮﮒ ﺩﺭﮐﺎﺭﻣﺎ ﺩﺍ&#= 65197;ﻧﺪ.<o:p></o:p> = 5227;ﻘﻞ ﺑﺮﺍﻯ ﻫﻴﻮﻡ،= 4380;ﻮﻥ ﺻﺤﻨﻪ ﻧﻤﺎﻳﺶ &= #65169;ﺮﺍﻯ ﺍﻳﻔﺎﻯ ﻧﻘﺶ ﺍ&= #65193;ﺭﺍﮐﺎﺕ ﺟﺰﺋﻰ ﻣﺘﻌﺎﻗ&#= 65168; ﻣﻴﺒﺎﺷﺪ.ﻭﻯ ﻋ&= #65240;ﻞ ﺭﺍ ﭼﻮﻥ ﻣﮑﺎﻧ&= #65264; ﺩﺭ ﺑﺪﻥ ﺍﻧﺴﺎ&= #65253;،ﻭ ﻳﺎ ﺩﺭ ﻣﻐﺰ ﺳﺮ= ﺩﺭﻧﻈﺮﮔﺮﻓﺘ&#= 65258;،ﻭ ﺩﺭ ﺗﺮﺍﮐﻢ ﺍﻓ&= #65240;ﻰ ﺍﺩﺭﺍﮐﺎﺕ. ﺑﺎ&= #65199; ﻣﻔﻬﻮﻡ ﻣﮑﺎﻥ &= #65169;ﻌﻘﻞ ﻭﻧﻔس ﻣﻴﺪﻫﺪ.&#= 65261;ﺑﺎﻟﺄﺧﺮﻩ ﺗﺮﮐﻴﺐ،ﺩﺭ ﺫ= 5259;ﻦ ﻣﻌﻨﻰ ﺣﺎﻓﻈﻪ &= #65255;ﻴﺴﺖ. ﻭ ﺍﻳﻨﮑﻪ ﺍﻳﻦ = ﺍﺩﺭﺍﮐﺎﺕ ﺩﺭ ﺻﺤﻨﻪ ﻋﻘﻞ = ﻣﺪﺍﻡ ﺗﺮﮐﻴﺒﺎﺕ ﺑﻰ &= #65255;ﻬﺎﻳﺖ ﻭ ﻏﻴﺮ ﻗﺎﺑﻞ ﻃ= ﺒﻘﻪ </spa= n>ﺑﻨﺪﻯ ﻣﻴﺴʋ= 66;ﺯﺩ.ﮐﻪ ﮔﻮﺋﻰ ﺑﺮﺣﺴﺐ &= #65175;ﺼﺎﺩﻓﺎﺕ ﺑﺎﻫﻢ ﺗﻠﻔﻴﻖ &= #65251;ﻴﮕﺮﺩﻧﺪ. ﻭ ﺣﻘﻴﻘﺘﻰ ﮐﻪ = ﺑﺎﻳﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻣ&= #65220;ﺮﺡ ﻧﻴﺴﺖ. ﭘس ﺍﺯﺩ&= #65267;ﺎﺩ ﺩﺭﺳﺖ ﻭﻏﻠﻂ ﺍ&= #65267;ﻦ ﻓﻴﻠﺴﻮﻓﺎﻥ ﭼ&#= 65198;ﺍ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;،ﻣﺎﺩﺍﻡ ﺣﻘﻴﻘﻰ ﻧﻴﺴﺖ&#= 1567;ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺗﺮﮐﻴﺐ ﺍ&= #65267;ﻦ ﺟﺰﺋﻴّﺎﺕ ﺫﻫ= 5254;،ﻭﻳﺎ ﻧﺎﺧﻮﺩﺁﮔﺎه که ﺁﻧﺮﺍ ﻋﻘﻞ= 548;ﻣﻴﺪﺍﻧﻨﺪ، ﺗﺮﮐﻴﺒﻰ ﺍﺯﻧ&#= 65262;ﻉ ﺑﺮﺁﻳﻨﺪ ﺍﺳﺖ</= span>.ﮐﻪ ﺑﺎ ﻣﻔﻬﻮﻡ ﺗﺮ&= #65175;ﻴﺐ ﻣﺘﻮﺍﻟﻰ ﺍﺩﺭ&#= 65165;ﮐﺎﺕ ﺩﺭ ﻋﻘﻞ،ﮐﻪ ﻫ&#= 65268;ﻮم ﻤﻴﮕﻮﻳﺪ، ﮔﻮ= 606;ه اﻯ ﺗﻨﺎﻗﺾ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭﻟﺬﺍ ﻫﻴﻮﻡ ﻧ&= #65176;ﻴﺠﻪ ﻣﻴﮕﻴﺮﺩ،ﮐﻪ = 5255;ﻔس ﺩﺭ ﻃﻮﻝ ﻋﻤﺮ ﻫ= ﺮﮔﺰﻧﻤﻴﺘﻮﺍ= 5255;ﻴﻢ ﺁﻧﺮﺍ ﻭﺍﺣﺪﻯ &= #65169;ﺴﻴﻂ ﺑﻴﺎﺑﻴﻢ.ﻳﻌﻨ&#= 65264; ﺩﺭ ﻭﺣﺪت ﻮﺟﻮ&#= 65193;، ﺑﺎ ﻣﺤﺘﻮﻳﺎﺕ &= #65191;ﻮﺩ ﺑﺎﺷﺪ. ﺷﺎﻳﺪ ﺩ= ﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65239;ﻬﻘﺮﺍﺋﻰ ﺷﺪﻩ،ﻣﻘﺎﻡ ﮊ= 5255;ﺘﻴﻚ ﺭﻭﺣﻰ،ﻭ ﻳﺎ ﺩ&#= 65197; ﺣﻴﺮﺕ ﺯﺩ= ;ﮔﺎﻥ ﭼﻨﻴﻦ ﺑﺎﺷﺪ. ﮐ= ﻪ ﻫﻴﭽﮕﺎﻩ ﻭﺣﺪ&#= 65173; ﻭ ﻳﮕﺎﻧﻪ ﺑﻮﺩ&= #65253; ﻧﻔس ﻭ ﺭﻭﺍﻥ ﺭ&= #65165; ﻧﻤﻰ ﺑﻴﻨﻨﺪ.ﺯ&= #65267;ﺮﺍ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 64401;ﺮﺩﻩ،ﮐﻪ ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ &= #65191;ﻮﺩ،ﺍﻋﻢ ﺍﺯ ﺫﻫﻦ ﻭﺭﻭﺍ&= #65253; ﻧﺎﺧﻮﺩﺁﮔﺎه = 5170;ﺎ ﺭﻭح اﻟﻘﺪس ﻳA= 166; ﻫﺮ ﺷﻬﻮﺩ ﺍﻟﻬ&= #65264; ﺑﺮﺳﺪ.ﮐﻪ ﭼﻨﻴ&= #65254; ﻧﻔﺴﻰ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﺁﻥ ﻣﻘﺎﻡ ﺟﺪﻳ&= #65194; ﺗﺠﻠّﻰ ﺍﻭﺭﺍ &#= 64400;ﺮﺩﻩ ﺑﺎﺷﺪ.ﻭﺍﺯ ﻃﺒ&= #65240;ﻪ ﻭﺟﻮﺩﻯ ﺧﻮﺩ،= 5193;ﺭ ﻓﻌﻞ ﻧﻮﻉ</s= pan> &#= 65169;ﺸﺮﻯ ﺑﺎﻟﺎﺗﺮ ﺭﻓﺘ&#= 65258; ﺑﺎﺷﺪ.ﻭ ﻋﻘﻠﻰ = ﺍﻟﻬﻰ ﺗﺮ ﻭﻭﺍﻟﺎﺗﺮ &= #65169;ﻴﺎﺑﺪ.ﺍﻳﻦ ﻭﺍﺻﻠﺎﻥ ﺷﺎﻫ&#= 65194; ﻣﺮﺍﺗﺐ ﺗﺠﻠّ= 5264; ﺍﻟﻬﻰ،ﺑﺨﺼﻮA= 209; ﺩﺭ ﺷﺎﻫﺪﺍﻥ ﺗ&= #65184;ﻠّﻰ ﻧﻮﺭﻗﺎﺋﻢ ﺭﻭ&#= 65185; ﺍﻟﻘﺪس،ﺩﺭﻫʋ= 98; ﻫﺪﻑ ﺑﻨﺪﻯ ﺷﻬﻮﺩﻯ &= #65191;ﻮﺩ،ﺧﻮﻳﺸﺘʌ= 54; ﺭﺍ ﻳﻚ ﻣﻘﺎﻡ ﺍ= ﻟﻬﻰ ﻭﺑﺨﺼﻮﺹ ﺩﺭﮐ&#= 65166;ﻣﻠﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺩﺭﺭﺏّ ﺍﻟﻨﻮ= 5225; ﺭﻭﺡ ﺍﻟﻘﺪس متحد ﻭ ﺩﺭ ﻭﺣA= 194;ﺕ ﻭﺟﻮﺩ ﺑﺒﻴﻨﻨ&#= 65194;.ﺯﻳﺮﺍ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁ&= #65253; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭ&= #65165;،ﺑﺎ ﺗﻤﺎﻡ ﺻﻔﺎت ا= 5267;ﺪﺁﻝ ﻧﻮﻉ ﺑﺸﺮﻯ، ﭼ&#= 65262;ﻥ ﻋﻘﻞ ﻭ ﺍﺧﻠﺎﻕ = ﻭﮐﺮﺍﻣﺎﺕ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﺩﻳﮕﺮ ﺩﺍﺭﺍ ﺧ&= #65262;ﺍﻫﻨﺪ ﺑﻮﺩ ﻭ ﻟﺬﺍ ﺍﻭ= ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺍﻯ &= #64380;ﻨﺪ ﺳﺎﻟﻚ،ﺧﻮﺩ ﻗ= 5166;ﺋﻢ ﺯﻣﺎﻥ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ.ﻭﺣﺘﻰ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺩﺭ= ﺳﻄﺢ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻗﺒ&= #65248;ﺎ ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ &= #65191;ﺎﻃﺮﺍﺕ ﻭﺟﺰﺋﻴّﺎﺕ ﺭ= 5165; ﺍﺯ ﺫﻫﻦ ﺧﻮﺩ ﻃ= ﺮﺩ ﮐﺮﺩه ﻴﺎ ﺿﻌﻴ&#= 1601; کرﺩه اﻧﺪ،ﮐﻪ= ; ﻧﻔس ﺩﺭ ﻓﮑﺮ ﻭﺗﺼﻮ&= #65197; ﺳﺎﻟﻚ ﺃثر ﻧﺪ= 5165;ﺭﺩ. ﮔﺮﭼﻪ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺑﺮﺧﻰ ﺍ&= #65199; ﺍﻳﻦ ﺧﺎﻃﺮﺍﺕ &= #65203;ﺎﺑﻖ ﮐﻪ ﺟﻨﺒﻪ ﻣﻨﻔ&= #65264; ﻫﻢ ﺩﺍﺷته ﺒﺎ= 5207;ﺪ، ﺑﻴﺎﺩ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﻣﻴﺂﻳﻨ&#= 65194;.ﻭﺑﺎﻋث ﺍﻓﺴﺮﺩﮔﻰ ﺁﻧ&#= 65198;ﺍ ﻣﻴﺸﻮﺩ ﮐﻪ ﭼﺮ&= #65165; ﻧﺪﺍﻧﺴته ﻮ ﺑ= 5194;ﻭﻥ ﻓﻬﻢ ﻭ ﻋﻘﻞ ﭼﻨ= ﺎﻥ ﻣﻴﮑﺮﺩه اﻧﺪ.= 4400;ﻪ ﺍﻳﻨﻚ ﺗﺎ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﭘ&= #65262;ﺯﺵ ﻣﻴﺨﻮﺍﻫﺪ . ﮔﺮ= ﭼﻪ ﺑﺨﺸﻮﺩﻩ ﺷﺪﻩ &= #65261;ﻣﻌﺼﻮﻡ ﻧﻴﺰ ﮔﺮﺩﻳﺪه اﻧﺪ. ﻫﻴﻮﻡ ﺣﺘ&= #65264; ﻫﻮﻳّﺖ ﻧﻔس ﺭ= 5165; ﻫﻤﺎﻥ ﺍﺩﺭﺍﮐ&#= 65166;ﺕ ﺟﺰﺋﻰ ﻣﻴﺪﺍﻧ&#= 65194;،ﮐﻪ ﺳﺮﺍﺳﺮ ﺯﻧﺪﻩ &= #65165;ﺯ ﺧﺎﺭﺝ ﻣﺎﺩﻯ ﺑ&= #65262;ﺩه اﻧﺪ.ﺑﺨﺼﻮﺹ ﺩ&#= 65197; ﺩﻭﺭﻩ ﮐﻮﺩﮐی &#= 65262;ﮐﻢ ﻋﻘﻠﻰ ﻭﻧﺎﺗﻮ&#= 65165;ﻥ ﺑﺮﺍﻯ ﺍﻧﺘﺨﺎ&#= 65167; ﺩﺭﺳﺖ ﻭ ﺍﺭﺯﻳ&= #65166;ﺑﻰ.ﻭ ﻟﺬﺍ ﻫﻴﻮﻡ ﻣﻴ&= #64405;ﻮﻳﺪ،ﺍﮔﺮ ﻋﻘﻞ ﺭﺍ ﺻ᥶= 8;نه ﻨﻤﺎﻳش اﺩﺭﺍ@= 400;ﺎﺕ ﺑﺪﺍﻧﻴﻢ، ﺑﻠ= 4401;ﻪ ﺑﺎﻳﺪ ﻋﻘﻞ ﺭﺍ = ﻫﻤﺎﻥ ﺍﺩﺭﺍﮐﺎﺕ ﺩﺍ&#= 65255;ﺴﺖ،ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺩ&= #65197;ﺍﮐﺎﺕ ﺣﻘﻴﺮ ﻭﮐﻮﺩﮐ&#= 65166;ﻧﻪ ﻭ ﺟﺎﻫﻠﺎﻧﻪ ﺍ&= #65255;ﺴﺎﻥ ﻋﺎﺩﻯ،ﺧﻮﺩ ﻋ= 5240;ﻞ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﺑﻬﺘﺮ ﺍﺳﺖ ﻫﻤﺎﻥ ﻋﻘ&= #65246; ﻣﺎﺩﻯ ﺑﻴﮕﻮﺋ&#= 65268;ﻢ. ﮐﻪ ﻳﻚ ﮐﺮﺍﻣﺘ&= #65264; ﺑﺎﻟﻔﻌﻞ ﺁﻥ ﮐ&= #65258; ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ &= #65175;ﻮﻟﺪﺍت ﭙﻴﺸﻴﻦ ﺑﻮﺩﻩ &= #1705;ه اﻣﺮﻭﺯ ﺩﺭ ﺍﺧ&#= 65176;ﻴﺎﺭ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺎ&= #65267;ﺪ ﺗﺼﻔﻴﻪ ﻭﭘﺎﮐ&#= 65204;ﺎﺯﻯ ﺷﻮﺩ.ﻭ ﺁﻧﺮﺍ ﺑ= ﺎ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﺗﺒﺪﻳل ﺒﺮﻭﺡ &#= 65165;ﻟﻘﺪس ﻧﻤﻮﺩ. ﮐﻪ ﻋﻘﻞ= ﺍﻟﻬﻰ ﺑﺎﺷﺪ.ﻭ ﺗﻤﺎﻡ = ﻭﺟﻮﺩ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺩﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭ ﺭﻭ= ﺍﻥ،ﻭ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘ&= #65166;ﺭ ﻭ ﮐﺮﺩﺍﺭ،ﭼﻮ= 5253; ﻋﻘﻠﻰ ﮐﻪ ﺻﺤﻨ&= #65258; ﻧﻤﺎﻳﺶ ﺍﻳﻦ ﺻ&= #65236;ﺎﺕ ﺍﻟﻬﻰ ﺷﺪﻩ ﺍﺳ&= #65174;.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍﺯ &= #65165;ﻓﮑﺎﺭ ﮐﻪ ﺑﭙﺬﻳﺮﻳﻢ &= #65183;ﺎﻳﮕﺎﻩ ﺑﺤث ﻧﺒﻮﺩﻩ ﺑ&#= 65166;ﺷﺪ. ﮐﻪ ﭼﻨﻴﻦ ﺍﺳﺖ.= ﻭ ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65194;ﻭﻥ ﻭﺟﻮﺩ ﻣﺎﺩﻯ،= 5261; ﺣﺘﻰ ﻫﻤﻴﺸﻪ ﺩ&= #65197;ﻋﺎلم اﻟﻬﻰ ﻣﻠﮑﻮت = 5194;ﺭ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ.ﭘس ﻫﻤﺎ&#= 65253; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﻧﺎﻡ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺗﺎﺯﻩ ﻳﺎﻓﺘﻪ &= #65193;ﺭ ﻣﻠﮑﻮﺕ ﺍﻟﻬﻰ &= #65165;ﺳﺖ.ﮐﻪ ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺭﻭﺣﺸﺎﻥ ﺩﺭﺷ&#= 65260;ﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ،ﺑ= 5192;ﻠﻖ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺭﻭﺣش ﺪﺭﺗﻮﻟ= 5194; ﺩﻭﻡ ﺷﺎﻫﺪ ﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ، ﺗﺎ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺭﻭ&= #65185; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #64400;ﺎﺷﻒ ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﻭﻋﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﻭﺩ&= #65267;ﮕﺮ ﻣﻬﺪﻭﻳﺎﻥ ﮐﺎ&#= 65251;ﻞ ﺍﻭ ﺩﺭﺟﺒﺮﻭﺕ &= #65203;ﻮﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎ ﺑ&= #65198;ﻭﻧﺪ ﻭ ﺍﻳﻦ ﺟﺒﺮﻭﺗ&= #65260;ﺎ ﺩﺭ ﺗﻌﺪﺍﺩ ﻭﻣ&= #65198;ﺍﺗﺐ ﮐﻤﺎﻝ ﻭ ﮐﻴﻔﻴ&= #1617;ﺖ ﺗﺎ ﺍﻟﻠﻪ ﺭﺏّ &= #65165;ﻟﺄﺭﺑﺎﺏ ﻧﻬﺎﻳﺖ ﻧﺪﺍﺭ&#= 65193;.ﺗﺎ ﺑﻠﺎﻫﻮﺕ الل = 7; رسید.ﻭ ﻫﻨﻮﺯ A= 191;ﺪﺍﻭﻧﺪ <= span lang=3DAR-SA>ﻫﻮ،ﺻﺎﺩﺭ ᤨ= 0;ﻨﻨﺪﻩ ﻭﺧﺎﻟﻖ ﺍﻟﻠﻪ &= #65155;ﻫﻮﺭﻣﺰﺩﺍ،ʋ= 93;ﺭ ﻋﺎﻟﻢ ﻫﺎﻫﻮﺕ &= #65227;ﻤّﺎء ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴ&= #65176;ﻰ ﻫﺎ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﻟﻔﻆ ﺍﻟﻠﻪ ﻋﺮﺑﻰ ﺷ&= #65194;ﻩ ﺃﻫﻮ ﺩﺭ ﺁﻫﻮﺭ&= #65251;ﺰﺩﺍ ﺍﺳﺖ.ﻳﻌﻨﻰ ﺍﻳ&= #65254; ﺧﺪﺍﻯ ﺑﺰﺭﮒ ﻭ = ﺩﺍﻧﺎ،ﻫﻨﻮﺯ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻧ&= #65252;ﻰ ﺑﺎﺷﺪ، ﮐﻪ ﺩﺭ &= #65227;ﺎﻟﻢ ﻭﺟﻮﺩﻯ ﻋﺪﻡ ﻣ&= #65166; ﺳﻮﺍﻩ،ﺩﺭ ﺍﺳ= 5250; ﺍﻟﺒﺎﻃﻦ ﻭ ﺍﻟ&= #65192;ﺎﺭﺝ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺗﻮ&= #65211;ﻴﻒ(ﻟﺎ ﺑﺸﺮﻁ)ﺩﺍﺭﺩ.ﻭ&= #1604;ی اﻟﻠﻪ ﺗﻮﺻﻴﻒ(&#= 65169;ﺸﺮﻁ ﻟﺎ)ﺩﺍﺭﺩ.ﺩﺭﺍ&= #65203;ﻢ ﺍﻟﻄﺎﻫﺮ ﻭ ﺍﻟ&= #65194;ﺍﺧﻞ ﻫﺴﺘﻰ،ﺩﺭ ﻋﺎ= 5247;ﻢ ﻭﺟﻮﺩﻯ ﺷﺒﻪ ﻋ&= #65194;ﻡ،ﺍﺯ ﻟﺤﺎﻅ ﻣﺎﻫﻮﻯ &= #65235;ﺮﺿﻰ .<o:p></o:p> = 5165;ﻳﻦ ﺍﻧﻔﻌﺎﻟﺎﺕ ﺍ&#= 65199; ﻫﻴﻮﻡ ﺍﺳﺖ ﮐﻪ = ﺍﻳﺪﻩ ﻋﻘﻞ ﺭﺍ ﻃﻮﺭﻯ = ﺑﮑﺎﺭ ﮔﺮﻓﺘﻪ،ﮐﻪ ﻭ= 5183;ﻮﺩﻯ ﻣﺴﺘﻘﻞ ﺩﺭ ﺗﻦ = ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍﻧﺪ.ﻭ ﻫﻤ&= #65268;ﻦ ﮔﻔﺘﻪ ﺍﻭ،ﻣﺘ= 5256;ﺎﻗﺾ ﺑﺎ ﺩﻳﮕﺮ ﮔﻔت&#= 1607; هاﻳﺶ ﺩﺭﺑﺎﺭA= 257; ﮐثرﺕ ﻭ ﻟﺎ ﻣﺮ&#= 64400;ﺰﻳّﺖ ﺑﻴﻨﻰ ﻧﻔس ﻭﺭ&#= 65261;ﺍﻥ ﺍﻭ ﺍﺳﺖ.ﺗﻨﻬﺎ = ﻫﻴﻮﻡ ﻧﻴﺴﺖ،ﮐﻪ ﺑﺴ= 5268;ﺎﺭی اﺯ ﻓﻠﺴﻔﻪ ﻣﺂ&#= 65169;ﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ،ﻭ= 5231;ﻴﺮ ﻣﻌﺘﻘﺪ ﺑﮋﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﻣﺪﺑّﺮ ﺍﻟﻬﻰ= 548; ﻭﻗﺘﻰ ﺩﺭ ﺑﺎﺭ&= #65257; ﻧﻔس ﻭﺭﻭﺍﻥ ﻭ&#= 65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺻﺤﺒﺖ ﻣﻴﮑﻨﻨ&#= 65194;، ﻧﺎﭼﺎﺭﻧﺪ ﭼﻨ&#= 65268;ﻦ ﻓﺮﺿﻴّﺎﺗﻰ ﺑ= 4401;ﻨﻨﺪ.ﮐﻪ ﻋﻘﻞ ﻭ ﻓﮑﺮ ﺩﺭ= ﻣﻐﺰ ﺍﺳﺖ.ﭼﻨﻴﻦ ﻓﺮ&= #65215;ﻴّﺎﺗﻰ ﻫم ﻔﺮض ﺁﻧﻬﺎ &#= 65197;ﺍباﻃل ﻤﻴﮑﻨﺪ.ﻭ ﻫﻢﺻ&= #65248;ﺎﺣﻴّﺖ ﻓﺮﺽ ﺭﺍ ﺑﺎﻃل &= #65194;ﺭﺗﻔﮑّﺮﺍت ﺁﻧﺎﻥ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.ﻫﻴﻮﻡ ﮔﻔته اﺳﺖ،که اﻧﻄﺒﺎﻋﺎت ﻴA= 166; ﺍﻧﻄﺒﺎع ﻋﻘﺪ= 607;ﻫﺎی ﻨﺎﺧﻮﺩﺁﮔﺎه = 5262;ﺍﻓﮑﺎﺭﻯ که اﺯ ﻋﻘﻞ ﺍﻧ= 5204;ﺎﻥ ﻣﻴﺮﺳﺪ.ﺩﺭﻋﻘ&#= 65246; ﻣﻘﻄّﻊ ﻣﻴﺸﻮ= 5193;. ﺁﻧﮕﺎﻩ ﺑﺮﺍﻯ &= #65223;ﻬﻮﺭ به آﮔﺎﻫﻰ ﻣﺎ = 5251;ﻴﺮﺳﺪ.ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ ﮐﻪ ﭼﻨ&= #65268;ﻦ ﻋﻘﻞ ﻓﺮﺿﻰ،ﺑ= 5228;ﻨﻮﺍﻥ ﻭﺍﺣﺪ ﻣﺴﺘﻘﻞ &= #65193;ﺭ ﺍﻧﺴﺎﻥ،ﺩﺭ ﺍ= 5169;ﺘﺪﺍ ﺻﻔﺤﻪ ﺳﻔﻴﺪﻯ &= #65169;ﻮﺩﻩ،ﮐﻪ ﺑﻴﻦ ﺫﺍﺕ ﻳﺎ ﺭ= ﻭﺍﻥ ﺑﺎ ﻣﺤﺘﻮﻳﺎﺕ &= #65197;ﻭﺍﻥ ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﺩ&= #65197; ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65211;ﻔﺤﻪ ﺳﻔﻴﺪ ﻳﻚ ﻓﺮض &= #65252;ﺠﺮّﺩ ﺩﺭﺳﺖ ﻧﻴﺴﺖ.ﺩ&= #65197;ﺣﺎﻟﻴﮑﻪ ﻃﻔﻞ ﻣﺘﻮﻟﺪ ﺷ&= #65194;ﻩ،ﺑﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﺤﺘﻮﻯ ﻣﺸﮑﻠﺎﺕ ﺍﻧﻮ&#= 65165;ﻉ ﻭﺗﻮﻟﺪﺍﺕ ﺑﺸ&#= 65198;ﻯ ﻗﺒﻠﻰ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﻣﺎ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺷﺨص ﻤﻴﮕﻴﻮﺋ= 5268;ﻢ.ﻳﻌﻨﻰ ﻫﻤﻪ ﺍﻃﻔﺎﻝ ﺩ&= #65165;ﺭﺍﻯ ﻣﺠﻤﻮﻋﻪ ﮐﺮﺍ&#= 65251;ﺎﺕ ﻳﮑﺴﺎﻥ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﻭﺗﻔﺎﻭﺕ ﺁﻧﻬ&#= 65166; ﺭﺍ ﺩﺭ ﺟﺴﻢ ﻭ ﺫ= ;ﻫﻦ ﻭ ﺭﻭﺍﻥ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻣﻠﺎﺣﻈﻪ ﺩﺍﺭ&#= 65267;ﻢ.ﺍﮔﺮ ﺍﻳﻦ ﺫﺍﺕ ﮐﻪ ﻫ= ﻴﻮﻡ ﺍﻭ ﻣﻴﮕﻮﻳﺪ، &#= 65259;ﻤﺎﻥ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺎﺷﺪ.ﻭ&= #64380;ﻮﻥ ﺟﺪﺍ ﺍﺯ ﺭﻭﺍﻥ = ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺑﺎﻟﺎﺗ&#= 65198; ﻳﺎﺷﺪ. ﭘس اﻣﺮ &= #65197;ﻭﺡ ﺍﻟﻬﻰ ﻭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ. ﮐﻪ ﺳﺎﺑﻘﻪ ﺷﺨ&= #65210; ﺍﺯ ﻗﺒﻞ ﺍﺯ ﺗﻮ= ﻟﺪ، </spa= n>ﺩﺭﺗﻮﻟﺪﺍ᥵= 3; ﭘﻴﺸﻴﻦ ﻭﺗﮑﺎﻣﻠﺎﺕ ﻧ&#= 65262;ﻋﻰ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻋﺎ= ﻗﺒﺖ ﺑﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﻭﺧﺪﺍﻭﻧﺪ ﻣﻴ&#= 65198;ﺳﺎﻧﺪ ﺯﻳﺮﺍ ﺍﮔﺮ ﺷﻌ&= #65262;ﺭ ﻭﺩﺭﻙ ﺁﮔﺎﻫﺎ&#= 65255;ﻪ ﺣﻴﺎﺕ ﭘﻴﺪﺍ ﮐ&= #65256;ﺪ،ﺩﻳﮕﺮﺳﻔʌ= 68;ﺪﻯ ﺩﺭ ﺻﻔﺤﻪ ﻋﻘﻞ = ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﻭﺩﺭ ﺩﻭﺭﻩ ﺳﻠ&= #65262;ﻙ ﻭ ﺑﻰ ﺧﺒﺮﻯ،ﻟ&#= 65170;ﺮﻳﺰ ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﺭ&= #65261;ﺍﻧﻰ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﺩﺭ= ﺻﻔﺤﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64344;ﻴﺪﺍ ﻣﻴﺸﻮﺩ.ﺁﻧﮕﺎ&#= 65257; ﻋﻘﻞ ﻣﺎﺩﻯ ﻃﻔ&= #65246; ﺍﺯ ﻃﺮﻳﻖ ﻫﺴﺘ&= #65264; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65153;ﻟﻮﺩﻩ ﺣﻴﺎﺕ ﭘﻴﺪﺍ ﻣ&= #65268;ﮑﻨﺪ،ﮐﻪ ﺑﺼﻮﺭﺕ ﮔﻔﺘﺎ&#= 65197; ﻭﺭﻓﺘﺎﺭ،ﺑﺨA= 212;ﻮﺹ ﺑﺼﻮﺭﺕ ﺍﻧﺪﻳ&#= 65208;ﻪ ﻭ ﻓﮑﺮ ﻃﻔﻞ ﺁ&= #65231;ﺎﺯ ﻣﻴﮕﺮﺩﺩ ﻭ ﻟﺬ&= #65165; ﺍﻧﺴﺎﻥ ﻧﻪ ﻓﻘ&= #65218; ﺍﺯ ﻗﺒﻞ ﺍﺯ ﺗﻮ= ﻟﺪ،ﻣﺸﮑﻠﺎﺕ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻭ ﺑﻮﺩﻩ.ﮐﻪ ﺩ= ﺭ ﺩﻭﺭﻩ ﻃﻔﻮﻟﻴ&#= 1617;ﺖ ﻧﻴﺰ ﮐﻤﭙﻠﮑس &#= 65259;ﺎﻯ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﻧ&= #65166;ﺧﻮﺩ ﺁﮔﺎﻩ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﻭ ﻫﻤﻴﺸﻪ ﺍﮔﺮ ﻋ&= #65240;ﻠﻰ ﻫﻢ ﺑﺎﺷﺪ ﺁﻟﻮ&= #65193;ﻩ ﺑﻨﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﺑﻘ= ﻮﻝ ﻫﻴﻮﻡ ﻋﻘﻞ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﺯ ﻧﻔس ﻣﻴﺒﺎ&#= 65207;ﺪ ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻗﺒﻞ ﺍﺯ = ﺗﻮﻟﺪ ﺍﺳﺖ. ﭘس ﺍﻧﺴﺎ&= #65253; ﺑﺎﻳﺪ ﻫﺮﭼﻪ ﺯ&= #65261;ﺩﺗﺮ ﺑﺘﺰﮐﻴﻪ ﻧﻔس &#= 65197;ﻭﺍﻥ ﻧﺎﺧﻮﺩ ﺁﮔﺎه &#= 65170;ﭙﺮﺩﺍﺯﺩ، ﺗﺎ ﺷﺎﻳﺪ ﺑﻌﻘ&= #65246; ﻟﻮّﺍﻣﻪ ﻭ ﺍﻧ&#= 65176;ﻘﺎﺩﮔﺮ ﺍﺯ ﺧﻮﺩ ﺑﺮﺳﺪ.= ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﺑﺎ ﺗ&= #65192;ﻠﻴﻪ ﺭﻭﺍﻥ ﺑﺘﺤﻠﻴ&#= 65258; ﺑﺼﻔﺎﺕ ﺑﺮﺗﺮ &= #65169;ﺮﺳﺪ.ﻭ ﺷﺎﻳﺪ ﮐﻪ ﻫﺮﭼ&= #65258; ﺯﻭﺩﺗﺮ ﺑﺘﺠﻠ&#= 65268;ﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺷﻬ&= #65262;ﺩی ﻤﻮﻓﻖ ﻣﻴﺸﻮﺩ.&= #65165;ﮔﺮ ﺩﺭ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﭘﻴﻤﺎﻥ ﺳﻠﻮﻙ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺧﺪﺍ&= #65261;ﻧﺪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ ﻭ ﺍﺳﺮاء ﻭﻣﻌ= 5198;ﺍﺝ،ﭘﻴﺮ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65165;ﻭﺭﺍ ﺑﻮﻯ ﺩﺭ ﺭؤﻳﺎ &= #65251;ﻌﺮﻓﻰ ﮐﻨﺪ. <sp= an lang=3DAR-SA>ﺗﺎ ﺷﺎﻳﺪ ﺑA= 228;ﻘﻞ ﺍﻟﻬﻰ ﺩﺭﺷﻬﻮ&#= 65193; ﺭﻭﺡ ﺍﻟﻘﺪس ﻧ&#= 65268;ﺰ ﺑﺮﺳﺪ. ﻭ ﺍﮔﺮ ﺩ= ;ﺭ ﻧﻴﻤﻪ ﺭﺍﻩ ﺳﻠ&= #65262;ﻙ ﻧﻴﺰ ﻋﻤﺮﺵ ﮐﻔ&= #65166;ﻑ ﻧﺪﺍﺩ، ﺩﺭ ﺗﻮ&#= 65247;ﺪ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮﻯ ﺑﺎ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ،ﻭ ﺑ= 5166; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﮐﻤﺘﺮﻯ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ. ﻭ ﺍﮔﺮ ﺁﻧﮕﺎﻩ = ﻧﻴﺰ ﺑﺨﻮﺍﻫﺪ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﮐﻨﺪ ﺑﺸ&= #65260;ﻮﺩ ﻧﻬﺎﺋﻰ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس،A= 261; ﻧﺠﺎﺕ ﻧﻬﺎﺋﻰ &= #65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻮ&= #65235;ﻖ ﮔﺮﺩﺩ. که هفت هزﺍﺭ ﺳﺎﻝ ﺑﻌ= 5194; ﺭﺟﻌﺖ ﻭﺗﻮﻟﺪ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65255;ﻤﺎﻳﺪ .<o:p></o:p> = 5169;ﺎﺯ ﻣﻴﺘﻮﺍﻥ ﺑﺮ ﺧ&= #65248;ﺎﻑ ﻧﻈﺮﻳﻪ ﻫﻴﻮﻡ &= #65261;ﻣﻮﺟﻮﺩﻳّﺖ ﻣﺎﺩﻯ ﻋﻘﻞ،ﺍ= 4404;ﺮ ﻃﻔﻞ ﻭﺩﺭ ﺑﺰﺭ&= #64404;ﺴﺎﻟﻰ ﻓﺮﺿﻰ ﺫﺍﺕ ﻳﺎ = ﺳﺮﻣﺎیه اﻯ ﺩﺭ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﺍﺣﺴﺎس ﺍﺯ ﺣﻮﺍس ﻣﻴﮑ&#= 65256;ﺪ،ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭﻙ = ﻧﻤﺎﻳﺪ.ﺩﺭﺣﺎ&#= 65247;ﻴﮑﻪ ﺣﺘﻰ ﺩﺭﺣﻴﻮﺍ&#= 65255;ﺎﺕ،ﺑﺨﺎﻃﺮ ﻫﻤﻴﻦ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺣﻴﻮﺍﻥ ﻧﺘﻴﺠ&#= 65258; ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ، ﺩﺍﺭ= 5165;ﻯ ﺳﺮﻣﺎﻳﻬﺎﻯ ﺑ&#= 65198;ﺍﻯ ﺩﺭﻙ ﺍﺣﺴﺎس ﻣ&#= 65268;ﺒﺎﺷﺪ.که اﺯ ﺍﺣﺴﺎس ﺑﻔ= 4401;ﺮ ﺑﻴﻔﺘﺪ.ﻭ ﺭﺍﻩ = ﻧﺠﺎت اﺯﺳﺮﻧﻮﺷت ﻔA= 228;ﻠﻰ ﺧﻮﺩ ﺑﻴﺎﺑﺪ. ﻭ= ﺍﻟّﺎ ﻣﺠﺴﻤﻪ ﺳﻨﮕﻰ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻧﺪﺍﺭﺩ.&= #65261; ﺫﺍﺗﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ،ﮐﺎﻣﻠʋ= 66; ﺳﻔﻴﺪ ﺍﺳﺖ.ﭘس &= #65255;ﻤﻴﺘﻮﺍﻧﺪ ﺟﺪﻝ ﺭﺍ ﺍﺣﺴﺎ&= #1587; ﮐﻨﺪ،ﻭ ﺍﺯ ﺁﻥ &= #65235;ﻬﻤﻰ ﭘﻴﺪﺍ ﻧﻤﺎﻳﺪ.&= #64400;ﻪ ﺭﺍﻩ ﺯﻧﺪﮔﻰ ﻭ = ﺣﻴﺎﺕ ﻭﺗﮑﺎﻣﻞ ﺑﻴﺸ&#= 65176;ﺮ ﺭﺍ ﺑﻴﺎﺑﺪ.ﮐﻪ = ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﺩﺍﺭﻧﺪ.ﻭ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭﻃﻔﻮﻟﻴّﺖ = 4380;ﻮﻥ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺍﺳﺖ.ﻭ&= #64380;ﻮﻥ ﺑﻌﻘﻞ ﻭ ﺩﺭﻙ ﺍ= ﺯ ﻣﺤﺴﻮﺳﺎﺕ ﺧﻮ&#= 65193;ﺭﺳﻴﺪ،ﺁﻧﮕᥴ= 6;ﻩ ﺗﮑﺎﻣﻞ ﺍﻭ ﺍﺭ&= #65165;ﺩﻯ ﺍﺳﺖ.ﮐﻪ ﺳﺎﻟﮑ&= #65166;ﻥ ﻭﻟﺎﻳﺖ،ﻋﻤﻠA= 166; ﺗﮑﺎﻣﻞ ﻧﻴﻤﻪ &= #65165;ﺭﺍﺩﻯ ﺩﺍﺭﻧﺪ.ﺯﻳﺮﺍ &= #65175;ﻨﻬﺎ ﮐﺎﺭی که ﻤﻴﮑA= 256;ﺪ ﺍﻳﻨﮑﻪ ﮐﺎﺭﻯ &= #65255;ﮑﺮﺩه ﺒﺎﺷﻨﺪ.ﻳﻌﻨﻰ &= #65175;ﻨﻬﺎ ﺑﺨﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ ﻭﮐﻨﺘﺮﻝ ﻧﻔس &#= 65165;ﺯ ﻫﺮ ﺧﻄﺎ ﺑﭙﺮﺩ&= #65165;ﺯﻧﺪ.ﺁﻧﮕﺎﻩ ﭘس اﺯ ﮐﻤﺎﻝ ﻧ&#= 65260;ﺎﺋﻰ،ﺑﺨﺼﻮ᥸= 9; ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﺁﻧﻬﺎ ﺗﮑﺎﻣﻞ &= #65165;ﺭﺍﺩﻯ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭﻧ&= #65258; ﭼﻮﻥ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﺗﮑﺎﻣﻞ ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ &= #65169;ﺎ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263; ﮐﻪ ﻣﺎ ﺗﺼﻮﺭﻯ = ﺍﺯ ﺁﻥ ﺗﮑﺎﻣﻞ ﺍﺭ&= #65165;ﺩﻯ ﺁﻳﻨﺪﻩ ﻧﺪﺍﺭ&#= 65267;ﻢ. ﻭﺍﻟّﺎ ﻣﺎﻧﻴ= 5200; ﺍﻧﺠﺎﻡ ﻣﻴﺪﺍ&#= 65193;ﻳﻢ.ﺍﻟﺒﺘﻪ ﺗﮑﺎﻣل ﺪﺭ ﮐﺴ&#= 1576; علوﻡ ﻭﻓﻨﻮﻥ A= 255;ﻴﺴﺖ.ﺑﻠﮑﻪ ﺩﺭﺍﻣﻮﺭ ﺭﻭﺣ&#= 65264; ﻭﺍﻟﻬﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﮐﻪ ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ&#= 1548;ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎﻥ ﺷش ﻮ&#= 65247;ﺎﻳت اﻟﻬی ﺮﺍ ﺩﻧﺒ= 5166;ﻝ ﻣﻴﮑﻨﻨﺪ.ﻭﻧﻪ &= #65231;ﻴﺮﺳﺎﻟﮑﺎﻥ= 48;ﮐﻪ ﺣﺘﻰ ﻗﺸﺮﻳّﻮ= 5253; ﻣﺬﻫﺒﻰ ﺣﺮﮐﺖ</= span> </spa= n>ﻣﻌﮑﻮس ﻗﻬ᥼= 0;ﺮﺍﺋﻰ ﺩﺍﺭﻧﺪ.ﺑﻬﺮﻧ&#= 65166;ﻡ ﺩﻳﻦ ﻭﻣﺬﻫﺒﻰ &= #64400;ﻪ ﺑﺎﺷﻨﺪ.ﮐﻪ ﺑﻮ&= #65247;ﺎﻳت اﻟﻬﻰ ﻭﺳﻠﻮﻙ &#= 65165;ﻋﺘﺒﺎﺭﻯ ﻧﻤﻴﺪﻫﻨﺪ. ﻭ ﺷ= ﺮﻙ ﺑﺨﺪﺍ ﻭﻭﻟﺎﻳ&#= 65174; ﺧﺪﺍ ﻣﻴﮑﻨﺪ.ﭘ&= #1587; ﮐﺎﺭﻣﺎﻫﺎﻯ ﻗ&#= 65260;ﻘﺮﺍﺋﻰ ﺩﺍﺭﻧﺪ. ﺗﺎ ﺍﺯ= ﻧﻮ ﺩﻭﺑﺎﺭﻩ ﺑﺎ ﺗ&= #64401;ﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ،ﺧﻮﺩA= 197;ﺍ ﺑﻬﻤﻴﻦ ﻓﺼﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺍﻣﺮﻭﺯ &= #65169;ﺮﺳﺎﻧﺪ، ﺑﻠﮑﻪ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺩﺭﺗﺨﻠﻴﻪ ﻭ ﺗ&= #65188;ﻠﻴﻪ ﺑﺎ ﺷﻬﻮﺩﻫﺎ ﺭ&= #65165; ﺑﺎ ﺧﻮﻳﺸﺘﻦ ﺩ&= #65165;ﺭﻯ ﺑﻨﻤﺎﻳﻨﺪ.ﻋﮑ&#= 1587; ﺁﻥ ﻧﻴﺰ ﺻﺤﻴﺢ = ﺍﺳﺖ،ﮐﻪ ﺫﺍﺕ ﺁﮔﺎﻩ ﺑﺪ&= #65261;ﻥ ﺗﺠﺮﻳﺪ ﻭ ﺗﺠﺮ&= #65169;ﻪ ﺷﺨﺺ ﻣﻤﮑﻦ ﻧﻴ&= #65204;ﺖ.ﻭ ﺍﮔﺮ ﺍﺯ ﻋﻘﻞ ﻭ= ﺫﻫﻦ ﺻﺤنه ای ﺘﻌﺒʌ= 68;ﺮ ﺷﻮﺩ،ﺑﺎﺯ ﻣﮑ= 5166;نی ﻤﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;،که ﺪﺭﮊﻧﺘﻴﻚ ﺭﻭ&#= 1581;ی اﺳﺖ.ﻭ ﺣﺘﻰ ﺗﻐ&= #65268;ﻴﺮ ﺭﻭﺍﻥ ﻭﻧﺎﺧﻮ&#= 65193; ﺁﮔﺎﻩ ﻭﺫﻫﻦ ﻭ = ﻋﻘﻞ،ﺩﺭﻣﮑﺎA= 255;ﻰ ﻧﺎﺳﻮﺗﻰ ﻧﻴﺴ&#= 65174;.ﮔﺮﭼﻪ ﻣﻐﺰ ﻣﮑﺎﻥ ﻭﻣ&= #65166;ﺩﻯ ﺍﺳﺖ، ﺗﻨﻬﺎﻳ= 5242; ﺁﻧﺘﻦ ﺍﺳﺖ.ﻭﺩ&= #65197;ﻭﻥ ﺁﻥ، ﻋﻤﻠﻴﺎﺗ= 5264; ﻓﮑﺮﻯ ﻧﻴﺴﺖ. ﻭ= ﻧﻪ ﺗﺄثیرﻯ ﻣﺎﺩʌ= 63;.ﺯﻳﺮﺍ ﻣﻐﺰ ﺁﮔﺎﻩ ﻭﻧ&= #65166;ﺁﮔﺎﻩ ﻳﮑﺴﺎﻥ ﺍﺳﺖ.ﮔ&= #65198;ﭼﻪ ﺳﻠﻮﻟﻬﺎﻯ ﻣﻐ&#= 65200;ﻯ ﻧﻴﺰ ﺍﺯ ﮐﺎﺭ ﺑ= ﻴﻔﺘﺪ،ﻭ ﺳﻠّﻮﻟﻬﺎﻯ ﺧ= 5208;ﻚ ﺩﻭﺭ ﺷﻮﻧﺪ،ﺑ= 5166;ﺯ ﻣﻐﺰ ﺁﻧﺘﻦ ﻭﻯ = ﺿﻌﻴﻒ ﺍﺳﺖ.ﻭ ﺩﺭ ﺗﻤﺎ= ﻡ ﻋﻮﺍﻟﻢ ﻏﻴﺒﻰ &= #65261; ﺭﻭﺣﻰ ﻭﻧﻴﺎﻣ&#= 65194;ﻩ،ﻭ ﺣﺘﻰ ﻧﺎﺩﻳﺪﻩ &= #65261; ﺍﻟﻬﻰ،ﭼﻴﺰﻯ = 5169;ﻨﺎﻡ ﻣﮑﺎﻥ ﻭﻣﻮﺟﻮ&#= 65193;ﻳّﺖ ﺃﺗﻤﻰ ﻧﻴﺴﺖ. ﮔ= ﺮﭼﻪ ﻣﺎﻫﻴّﺘﻰ ﺃث= 40;رﻯ ﺗﺤﺖ ﺃثیرﻯ ﺩA= 165;ﺷﺘﻪ ﺑﺎﺷﺪ.ﮐﻪ ﻣﻮﺟ&= #65262;ﺩﻳّﺖ ﺑﺎﻟﻔﻌﻞ ﺁﻧﻬ&#= 65166; ﺭﺍ ﻧﺸﺎﻥ ﺑﺪﻫ&= #65194;. ﻭ ﻟﺬﺍ ﮐﺎﺭﺑﺮ&= #65193; ﺻﺤﻨﻪ ﻭﻣﮑﺎﻥ &= #65169;ﺮﺍﻯ ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﻭ&= #65195;ﻫﻦ ﮔﻤﺮﺍﻩ ﮐﻨﻨﺪ&#= 65257; ﻣﻴﺒﺎﺷﺪ.ﭼﻪ ﺭ&= #65203;ﺪ ﮐﻪ ﻣﻔﻴﺪ ﺑﺎﺷ&= #65194; ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﻫﺮ ﻣﻮﺟﻮﺩﻯ، &#= 65165;ﺯ ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤ&#= 65174; ﺃﺗﻤﻰ ﻭ ﺃﺗﻤﻰ&= #1548;ﻭﻣﻮﺟﻮﺩﻳّ᥵= 4; ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﻭ ﺑﺸﺮﻯ ﭼﻴﺰﻯ = ﺟﺰ ﻣﺎﻫﻴّﺘﻰ ﺃﺗ= 5252;ﻰ ﻧﻴﺴﺖ. ﻭﻟﺬﺍ ﭘ= س ﺍﺯ ﻣﺮﮒ ﭼﻴﺰﻯ = ﺍﺯ ﺑﺪﻥ ﺑﺎ ﺭﻭﺡ ﺑ= ﻴﺮﻭﻥ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ &= #65261; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65255;ﻤﻴﺮﻭد. ﺑﻠﮑﻪ ﺑﺮﺍﻯ ﺗ&= #65262;ﻟﺪ ﺟﺪﻳﺪﻯ،ﺗﺤﺖ = 5175;ﺪﺑﻴﺮ ﻭ ﺁﻓﺮﻳﻨﺶ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺮﻭﺩ. = ﮐﻪ ﺭﻓﺘﻨﻰ ﻣﺎﺩﻯ &= #65169;ﺸﻨﺎﺳﻴﻢ ﺑﺎﺯ ﻣﻄﺮﺡ ﻧﻴ&= #65204;ﺖ. ﺯﻳﺮﺍ ﻫﺴﺘﻰ ﺩ&= #65197; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺑ&= #65166; ﻣﺮﺍﺗﺐ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻋﻬﺎ،ﻭﺑᥴ= 6;ﻟﺄﺧﺮﻩ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193;ﻯ ﺧﺪﺍﻭﻧﺪ ﺭﺏّ &#= 65165;ﻟﺄﺭﺑﺎﺏ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺩﺭ= ﻫﺴﺘﻰ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﮐﺴﻰ ﻧﻴﺴﺖ.ﻭﺗ&= #65252;ﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻘ&#= 65262;ﻝ ﻗﺪﻣﺎ ﺍﺯ ﺻﻮﺭ&= #65173; ﻭ ﻫﻴﻮﻟﺎ ﻳﺎ ﻣ= ﺎﺩﻩ ﺗﺸﮑﻴﻞﺷﺪﻩ.ﮐ&#= 65258; ﻫﻴﻮﻟﺎﻫﺎ، ﺧ= 5262;ﺩ ﺩﺭ ﺳﻄح ﺨﻮﺩ ﺑ&= #65166;ﺯ ﺍﺯ ﺻﻮﺭﺕ ﻭ ﻫﻴ= ﻮﻟﺎ ﺍﺳﺖ. ﻭ ﺑﺎﻟﺄﺧ= ﺮﻩ ﻫﺴﺘﻰ ﺳﺮﺍﺳﺮ &= #65211;ﻮﺭﺕ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺩﺭ = ﺃﺯﻝ ﻣﺎﺩﻩ ﺷﺒﻪ ﻋﺪ&= #65249; ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﻭ ﺻﻮﺭﺕ ﻧﻴﺰﻳ&= #65242; ﺃﻣﺮ ﺍﻧﺘﺰﺍﻋ&#= 65264; ﺫﻫﻦ ﻭ ﺍﺣﺴﺎس &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ،ﮐﻪ ﻭﺍﻗ= 5228;ﻴّﺖ ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ، ﺣﻘﻴﻘﺘﻰ ﻧﺪﺍ&#= 65197;ﺩ.ﻣﮕﺮﺍﻳﻦ ﺻﻮﺭت ﻗﺎﻟﺒﻰ &#= 65169;ﺮﺍﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻮﺟﻮﺩ ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﻣ&= #65166;ﻫﻴّﺘﻰ ﻭ ﺃﺻﻠﻰ ﺍﻟﻬﻰ = ﺩﺍﺭﺩ. ﻭ ﺩﺭﺳﻄﺢ ﺭبّ اﻟﻨﻮﻉ ﺑﺸﺮﻯ= 548;ﻳﺎﻫﺮ ﺭبّ اﻟﻨﻮﻋﻰ A= 193;ﺍﺭﺩ.ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ ﺍﻳ&#= 65254; ﮊﻧﺘﻴﮑﻬﺎﻯ ﺭ&#= 65261;ﺣﻰ ﻣﺎﻫﻴﺘﻰ</sp= an> &#= 65165;ﻟﻬﻰ ﻭ ﻏﻴﺮ ﻣﺎﺩﻯ،&#= 65261; ﻟﺎ ﻣﮑﺎﻥ ﻭ ﻟﺎ= ﺯﻣﺎﻥ،ﻭﺣﺘﻰ ﺑﺪﻭﻥ ﻫﺮﻳﻚ ﺍ&= #65199; ﻫﺰﺍﺭﺍﻥ ﺻﻔﺖ &= #65251;ﺎﺩﻩ ﺭﺍﻫﺴﺘﻨﺪ. ﻭ ﺭ= ﻭﺡ ﻣﺪﺍﻡ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﺗﻐﻴﻴﺮ ﻗﺎﻟﺐ &= #65255;ﻮعی ﻤﻴﺪﻫﺪ. ﻭ ﮊﻧﺘ= ﻴﻚ ﺟﺴﻢ ﻣﻮﻟﻮﺩ ﺭ&= #65165; ﻣﻴﺴﺎﺯﺩ.ﻭ ﺑﺎ = ﻣﺮﮒ ﻭ ﺗﺮﻙ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺍﺯ ﺗﻦ،ﺑﺎﺭ ﺩ&#= 65267;ﮕﺮ ﺗﻤﺎﻡ ﻣﺎﺩﻩ ﺑ&= #65194;ﻥ ﺗﺠﺰﻳﻪ ﺷﺪﻩ،= 5193;ﻭﺭﻩ ﺳﻴﺮﮐﻮﻟﺎﺳﻴ= 5262;ﻥ ﺃﺗﻤﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻴﻴﺎﺑﻨﺪ.ﮐﻪ ﻫﺮ ﺃﺗﻤﻰ ﺑﺮﺍ&= #65263; ﺧﻮﺩ ﺩﻭ ﺍﺻﻞ ﺯ= ﻧﺪﻩ ﻣﺴﺘﻘﻞ ﺑﻮﺩﻩ&#= 1548;ﻭﺯﻣﺎﻥ ﮐﻪ ﺩﺭ ﺗﻦ ﻣﻮﺟ= ﻮﺩﺍت ﺒﺎﺷﺪ، ﺑﺎﺯ ﻣ&#= 65204;ﺘﻘﻞ ﻭﺯﻧﺪﮔﻰ ﺗﮑﺎ&#= 65251;ﻞ ﺃﺗﻢ،ﺧﻮﺩﺭﺍ = 5193;ﺍﺭﻧﺪ.ﻭﭼﻮن ﻤﺮﮒ ﻣﻮﺟﻮﺩ ﺩ&= #65203;ت ﺪﻫﺪ،ﺑﺮﺍﻯ ﺃ= 5175;ﻢ ﺗﺄثیری ﻨﺪﺍ᥷= 7;ﺩ.ﮔﺮﭼﻪ ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﻇ&= #65198;ﻑ ﺷﺼﺖ ﺳﺎﻝ،ﭘﻨ= 5184;ﺎﻩ ﺑﺎﺭ ﺗﻤﺎﻣﻰ ﻣ&= #65166;ﺩﻩ ﺑﺪﻥ ﺗﻐﻴﻴﺮ ﻣ&= #65268;ﮑﻨﺪ.ﻳﻌﻨﻰ ﻣﺎﺩﻥ ﺑﺪﻥ،ﻣ= 5198;ﮒ ﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ،ﻭ ﺑﻌﺎﻟﻢ ﺃﺗﻤﻰ &= #65191;ﻮﺩ ﻣﻴﺮﻭﺩ.ﮐﻪ ﺷﺎ&= #65267;ﺪ ﻫﺮﺃﺗم نیز ﭼʌ= 68;ﺰﻯ ﺍﺯ ﻣﺎ،ﺑﺮﺍﻯ &#= 65175;ﺮﮐﻴﺐ ﺧﻮﺩش ﻴﺎ ﻣﻮﺟ&#= 65262;ﺩﻯ ﺩﻳﮕﺮ ﻧﺪﺍﺭﺩ. = ﻭﻫﺮ ﺗﺮﮐﻴﺒﻰ ﺑﺮﺍ&#= 65263; ﺧﻮﺩ ﻣﻮﻗﺘﻰ ﻭ&= #65211;ﻮﺭﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺟ= ﺰ ﺻﻮﺭت ﻭ ﻫﻴﻮﻟ&#= 65166; ﻧﻴﺴﺖ.ﻭ ﻫﻴﻮﻟ&= #65166; ﻧﻴﺰ ﺟﺰ ﺻﻮﺭﺕ = ﻧﻴﺴﺖ،ﻭ ﺻﻮﺭﺕ ﻣﺤﺴﻮس &#= 65255;ﻴﺰ،ﺟﺰ ﺍﻗﺪﺍﻡ ﺫﻫﻨﻰ &= #65251;ﺎ ﻧﻴﺴﺖ.ﻭ ﺍﻟّﺎ &= #65259;ﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﮊﻧﺘﻴ&= #64401;ﻰ ﺭﻭﺣﻰ ﺳﺎﺯﻧﺪ&#= 65257; </spa= n>ﺻﻮﺭﺕ ﻭ ﻫﻴA= 262;ﻟﺎﻯ ﺗﻦ ﻳﻚ ﻣﻮﺟﻮﺩ = ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍﺯ ﻋﻮﺍﻟﻢ ﻣﻠ&= #64401;ﻮﺗﻰ ﺍﺳﺖ.ﺣﺘﻰ ﺫﻫﻦ = ﻭ ﺍﻓﮑﺎﺭ ﺍﻧﺴﺎ&#= 65253;،ﻣﻮﺟﻮﺩﻳت ﻤﺎﺩﻯ ﻧﺪﺍﺭﻧ&#= 65194; ﮐﻪ ﻣﻠﮑﻮﺕ ﻫﺴ&= #65176;ﻨﺪ. ﮔﺮﭼﻪ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺟﻨس ﻋﻮﺍﻟ&#= 65250; ﺟﺒﺮﻭﺗﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﮐﻪ ﺑﺎﻟﺎﺗﺮ ﺍ&= #65199; ﻣﻠﮑﻮﺕ ﻭ ﺻﻔﺎ&= #65173; ﺗﮑﺎﻣﻠﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ ﻭ ﻟﺬﺍ ﺍﻧﻮﺍﻉ = ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺭﺍ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺴﺎﺯﻧﺪ.ﻭ ﻣﺎ<= /span> </spa= n>ﺍﻣﺮﻭﺯ ﺗﻨʌ= 60;ﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺗ&#= 65200;ﮐﻴﻪ ﻧﻔس ﻭ ﺭﻭﺍﻥ ﺣ&= #65268;ﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺑﻨﻤﺎﺋﻴﻢ.ﮐﻪ &= #65165;ﮔﺮ ﺑﺸﻬﻮﺩ ﺁﺧﺮ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺏّ ﺍ= 5247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺭﺳﻴﺪﻳ&#= 65250;،ﻣﺎﻫﻴّﺖ ﺭﻭﺡ ﻣﻘﺪّس ﺷ= 5194;ه و ﺍﻟﻬﻰ ﺗﺮ ﺷﺪ&= #65257;،ﻭﺟﺒﺮﻭﺗﻰ ﻭ ﺷﺎﻳﺴﺘﻪ ﺭﺟ&= #65228;ﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺍﺳﺖ ﭘس ﻣﺎ ﺧﻮ&= #65193; ﺳﺎﺯﻧﺪﻩ ﺳﺮﻧ&#= 65262;ﺷﺖ ﺧﻮﺏ ﻳﺎ ﺑﺪ ﺑﺸ= ﺮﻯ ﺍﻣﺮﻭﺯ ﺧﻮﺩ ﺑ&= #65262;ﺩه اﻳﻢ.ﻭ ﻳﺎ</s= pan> &#= 65169;ﺪﺗﺮ ﮐﺮﺩﻩ،ﺳﺮﻧﻮA= 207;ت کاﺭﻣﺎﻫﺎ ﻭﻣA= 204;ﺨﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻭ ﻓﺴ&= #65192;ﻬﺎﻯ ﮔﻴﺎﻫﻰ ﻣﺠﺪﺩ&#= 65165; ﻣﻴﻴﺎﺑﻴﻢ.ﮐﻪ &= #65169;ﺎﺯ ﺑﻨﻮﻉ ﺑﺸﺮﻯ،= 5261;ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺗﺎ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﺮﺍ ﺑﺮﺳﻴﻢ.ﺭﻭ&= #65185; ﻫﺮ ﺃﺗﻢ ﻭﺗﺤﺖ = ﺃﺗﻤﻰ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﻋﺎﻗﺒﺖ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﺑﺒﻬﻰ ﻧﻬﺎﻳﺖ &= #65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65267;ﺪ ﺑﺮﺳﺪ، ﮐﻪ ﻓﺮ&#= 65251;ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ &#= 65165;ﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ.ﮐﻪ ﺣﺘ&= #65252;ﺎ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺩ.ﻭ ﺷﺪﻥ ﻭ ﺻ= ;ﻴﺮﻭﺕ ﻣﻮﺭﺩ ﭘﺬﻳﺮﺵ &= #65165;ﻟﻬﻰ ﺭﺍ ﺩﺭ ﻫﺮ ﻧﻮﻉ= ﺑﺎﻳﺪ ﮐﺴﺐ ﮐﺮﺩ،ﺗﺎ &#= 65169;ﻤﺮﺍﺣﻞ ﺍﻧﻮﺍﻉ ﺑﺮﺗﺮ &= #65193;ﻳﮕﺮ ﺭﻓﺖ ﺑﺎ= ﺍﻳﻦ ﻧﻘﺪ،ﺍﺯ ﻫﻴﻮ= 5249; ﮐﻪ ﺍﻧﻄﺒﺎﻋﺎ&#= 65173; ﻧﻔس ﻭ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ،ﻭﻧﻴﺰ ﺍﻓﮑﺎﺭ ﺭﺳﻴﺪ&#= 65257; ﺍﺯﺁﻥ،ﻧﻤﻴﺘA= 262;ﺍﻧﺪ ﻫﻤﻪ ﭼﻴﺰ ﺑﺎﺷ&= #65194;،ﻳﺎ ﺣﻘﻴﻘﺘﻰ ﺑﻬﻤ&#= 65198;ﺍﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65169;ﺮﺍﻯ ﻣثاﻝ ﻣﺠﻤﻮع = 7; اﻯ( ﮔﻮی) ﺩﺭﻧﻈ&= #65166;ﻣﻰ ﻧﻤﻰ ﺑﻴﻨﻴﻢ. ﻭ= ﺍﻧﻄﺒﺎﻋﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64380;ﻮﻥ ﺍﻳﻦ ﮔﻮﻯ ﻫﺎ ﭼ= ﻴﺪﻩ ﺷﺪﻩ ﺩﺭ ﻧﻈﺎﻣ&= #65264; ﺑﺎﺷﺪ ﻣثلا ﺷ@= 401;ﻞ ﻣثلّث ﺑﺴﺎﺯ᥾= 7;ﻢ. ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮ&#= 65165;ﻧﻴﻢ ﺑﮕﻮﺋﻴﻢ،ﮐﻪ = 5165;ﻳﻦ ﻧﻈﺎﻡ ﭼﻴﺰﻯ ﺟ&= #65194;ﺍ ﺍﺯ ﮔﻮﻯ ﻫﺎ ﻣﻴ= ﺒﺎﺷﺪ. ﻳﻌﻨﻰ ﺍﻓﮑﺎﺭ &= #65197;ﺳﻴﺪﻩ،ﮐﻪ ﻧﻈﺎمی اﺯ ﺍﻧA= 220;ﺒﺎﻋﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎه = 575;ﺳﺖ،ﻭﻟی هماﻥ ﺧﻮﺩ ﺁﻧA= 260;ﺎ ﻧﻴﺴﺖ.ﻭﺍﻓﮑ= ;ﺎﺭ ﭼﻴﺰی اﺯ ﺫﺍﺕ &#= 65255;ﻈﺎﻡ ﻧﻴﺴﺘﻨﺪ.ﻭﺍﮔ&#= 65198; ﮔﻔﺘﻪ ﺷﻮﺩ،ﮐ= 5258; ﺍﻳﻦ ﺩﺍﺩﻩ ﻓﮑ&= #65198;ﻯ ﺟﺰﺋﻰ ﺍﺯ ﻧﻈﺎ&= #65249; ﺑﺎﺷﺪ،ﺷﺎﻳﺪ = 5193;ﺭﺳﺖ ﺑﺎﺷﺪ ﻭﻟﻰ ﺍﻳ&= #65256;ﮑﻪ ﺩﺍﺩﻩ ﺣﺴّﻰ،A= 191;ﻮﺩ ﻧﻴﺰ ﺭﻧﮕﻰ ﺍﺯ = ﻧﻈﺎﻡ ﺩﺍﺧﻠﻰ ﺁﻥ ﺷﻴ&= #65164;ﻰ ﺩﺭﻙ ﺷﻮﺩ،ﺟﺪ= 5165; ﺍﺯ ﺷﻴﺌﻰ ﺍﺳﺖ = ﮐﻪ ﺟﺴﻤﻰ ﺣسّ ﻣﻴ= 4401;ﻨﻢ،ﻭ ﺩﺍﺩﻫﺎﻯ ﺩﺭﻳ&#= 65166;ﻓﺖ ﺑﮑﻨﻴﻢ ﻭﻟﻰ ﭼ&= #65268;ﺰﻯ ﺍﺯ ﺷﻴﺌﻰ ﻣﺤﺴ&= #65262;ﺏ ﺑﻤﺎ ﺭﺳﻴﺪﻩ ﺍ&= #65203;ﺖ.ﻭ ﻳﺎ ﻣﺎ ﺑﺎ ﺻﻮﺭ= ﺕ ﺳﺮﻭﮐﺎﺭ ﺩﺍﺭ&#= 65267;ﻢ ﻭﻧﻪ ﻣﺎﻫﻴّﺖ &#= 65261;ﻫﻴﻮﻟﺎﻯ ﺷﻴﺌﻰ.ﻭ ﻣﻴﺘﻮ&= #65165;ﻥ ﮔﻔﺖ،ﮐﻪ ﺿﺮﻭ= 5197;ﺕ ﻧﺪﺍﺭﺩ ﮐﻪ ﻫﺮ = ﺷﺨﺺ ﺍﺯ ﭼﻨﻴﻦ ﻧﻈﺎ&= #65251;ﻰ ﺣﺴﻰ ﺩﺍﺭﺩ.ﺩﺭ&= #65267;ﺎﻓﺘﻰ ﺍﺯ ﻧﻈﺎﻡ ﺁﻥ ﺑ= ﮑﻨﺪ ﺯﻳﺮﺍ ﻧﻴﺎﺯ ﺑ&= #64401;ﺎﺭ ﺫﻫﻦ ﻭ ﻋﻤﻠﻴﺎ&= #65174; ﺫﻫﻨﻰ ﺩﺭ ﻣﻘﺎ&= #65197;ﻧﻪ ﺍﻳﻦ ﮔﻮﻯ ﻫﺎ ﺑ= ﺎ ﺁﻧﭽﻪ ﻗﺒﻠﺎ ﺩ&= #65197;ﻙ ﺁﻥ ﺩﺍﺷﺖ ﺑﻨﻤ&= #65166;ﻳﺪ ﻳﻌﻨﻰ ﻣﻘﺎﺭﻧ&#= 65258; ﺑﻘﺼﺪ ﺷﻨﺎﺳﺎ&#= 65163;ﻰ ﭼﻴﺰﻯ،ﮐﻪ ﻗﺒ= 5248;ﺎ ﻫﻢ ﺩﻳﺪﻩ ﺷﺪﻩ = ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﻣﻘﺎﺭ&= #65255;ﻪ ﻧﻴﺎﺯ ﺑﺎﻟﮕﻮ&#= 65263; ﺑﺮﺗﺮﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﺍﻳﻦ ﺩﺭ ﺑﺎﺭ= ﻩ ﺍﺭﺯﻳﺎﺑﻰ ﭘس= 5165;ﺯ ﺷﻨﺎﺧﺖ ﺍﺳﺖ ﮐ&= #65258; ﺑﺎﻳﺪ ﻧﻈﺎﻡ ﺳ&= #65268;ﺴﺘﻢ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺎ &= #65165;ﺭﺯﺵ ﺗﺮﺑﺎﺷﺪ.ﮐﻪ ﻣ&= #65240;ﺎﺭﻧﻪﺍﺭﺯﺵ ﻏﻴﺮ ﺍﺯ ﺷﻨﺎﺧ&= #65174; ﺷﻴﺌﻰ ﺻﻮﺭﺕ ﮔ&= #65268;ﺮﺩ ﺩﺭ ﻣثاﻝ ﺑﺎﻟ= 5166;،ﺍﮔﺮ ﻧﻈﺎﻡ ﮔﻮﻯ ﻫﺎ = ﺭﺍ ﻣثلّث ﺷﻨﺎﺧ᥵= 6;ﻴﻢ ﻣﺎ ﺗﺼﻮﺭ ﺟﺪﻳ&= #65194;ﻯ ﺍﺯ ﻣثلّث ﻧﺪʋ= 65;ﺭﻳﻢ ﮐﻪ ﻗﺒﻠﺎ ﺩﺭ ﺫ= ﻫﻦ ﺩﺍﺷته اﻳﻢ . ﺑ&#= 65248;ﮑﻪ ﻣﺎ ﻳﻚ ﺣﮑﻢ ﺻﺎ= ﺩﺭ ﮐﺮﺩﺍﻳﻢ ﮐﻪ ﺧ&= #65262;ﺩ ﻓﻌﻞ ﻣﻴﺒﺎﺷﺪ &= #65261; ﻓﺎﻋﻞ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ. ﻭ ﺍﻳﻦ ﮐﺎﺭ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺗﻔﻬﻴﻢ ﮐﻨﻨﺪ&#= 65257; ﺍﻧﺴﺎﻥ ﺩﺭ ﭘﺪ&= #65197;ﺍﻥ ﺍﻟﻬﻰ ﺍﻭ ﺍﺳﺖ = ﭼﻮﻥ ﻣﻌﺘﻘﺪﻡ ﮐﻪ ﺩ&= #65267;ﺪﻥ ﻭ ﺷﻨﻴﺪﻥ ﻭ ﺗﻤ= ﺎﻡ ﺣﻮﺍس ﻭ ﺍﻋﻤﺎ&#= 65245; ﺣﻴﺎﺗﻰ ﺗﻦ ﻭ ﺫ= ﻫﻦ ﻭﺭﻭﺍﻥ ﻣﺎ ﻋﻤ&= #65248;ﺎ ﺑﻮﺳﻴﻠﻪ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺻﻮ= ;ﺭﺕ ﻣﻴﮕﻴﺮﺩ ﻳﻌﻨ&#= 65264; ﺑﺮﺍﻯ ﻣﺎ ﻣﻰ ﺑ= ﻴﻨﻨﺪ ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﻭ = ﺷﻨﺎﺧت ﻤﻴﺪﻫﻨﺪ.<o:p></o:p> = 5227;ﻤﻠﺎ ﻣﺎ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺧﻮﺩ ﺷﮑﻞ ﻣثلّث ﺪʋ= 97; ﺑﺎﻳﮕﺎﻧﻰ ﺁﻥ ﻧﺪﺍﺭﻳﻢ.ﺑ&= #65248;ﮑﻪ ﻓﻘﻂ ﺣﮑﻤﻰ ﺻﺎ&= #65193;ﺭﺷﺪﻩ ﮐﻪ ﺍﻳﻦ ﻣثلّ= 79; ﺍﺳﺖ ﺯﻳﺮﺍ ﺩﺭ ﺭﻭﺡ = ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﺎ،ﻭ ﺑﺮﺍﻯ ﻭ ﺫﻫﻦ ﻭ= ﺧﻮﺩ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65153;ﻟﻮﺩﻩ ﺍﻧﺴﺎﻥ ﻫﻴﭻ ﻳ&= #65242; ﺍﺯ ﺻﻔﺎﺕ ﻣﺎﺩ&= #65267;ﺎﺕ،ﭼﻮﻥ ﺷﮑﻞ ﻣثلّ&#= 1579; ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧﺪ ﺗﻨﻬ&#= 65166; ﻣثلّث (ﺷﮑﻞ ﻣ@= 401;ﺎﻧﻰ) ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻋﻘ= ﻞ ﻧﻴﺴﺖ.ﻭ ﺍﮔﺮ ﺑ= ﺎﺷﺪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ ﮐﻪ ﻋﻘﻞ ﺍ= ﺯ ﺻﻔﺎﺕ ﺁﻥ ﺍﺳﺖ = ﻭ ﻓﻬﻢ ﻭ ﻋﻘﻞ ﺍﻧ= ﺴﺎﻥ،ﺑﺎ ﮐﻤﻚ ﻭ ﺻﺪﻭﺭ ﺍ= ﺣﮑﺎﻡ ﺍﺯ ﻣﺪﺑّﺮﺍﻥ &#= 65165;ﻟﻬﻰ ﺷﺨﺺ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺍﮔﺮ ﺑﺮﺍﻯ ﻋﻘ&= #65246; ﻣﮑﺎﻧﻰ ﻫﻢ ﺗﺼ&= #65262;ﺭ ﺷﻮﺩ،(ﻣﮑﺎﻥ ﻟ&#= 65166; ﻣﮑﺎﻥ) ﻭﺩﺭ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ ﮐﻪ = ﻋﻤﻠﺎ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻭ&= #65193;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65197;ﺏّ ﺍﻟﻨﻮﻉ ﻳﺎ ﺩﻳ&= #64405;ﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺎ = ﺟﺪﺍ ﺍﺯ ﺭﺏّ ﺍﻟﻨﻮ&#= 65225; ﺧﻮﺩ،ﻭ ﻳﺎﻣﺴ= 5176;ﻘل اﺯ ﻣﺪﺑّﺮ ﺷﺨ= 5210; ﻭ ﻳﺎ ﻫﺮ ﻳﻚ ﺍﺯ= ; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺣﺘﻰ از &#= 65191;ﺪﺍﻭﻧﺪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﻧﻴﺴﺘﻢ ﮐﻪ ﺩﺭ&= #65261;ﺣﺪﺕ ﻭﺟﻮﺩﻯ ﺑﺎ ﺁﻧ&= #65260;ﺎ ﻫﺴﺘﻴﻢ،ﺭﺍﻩ = 5193;ﺭﻙ ﺁﻥ ﻧﻤﻰ ﮐﻨﻴﻢ.= ﻣﮕﺮ ﺩﺭﻧﻬﺎﻳﺖ ﺳﻠ&#= 65262;ﻙ ﻣﺎ ﻧﻴﺰ ﺣﺘﻰ ﺍ= ﺯ ﺟﺰﺋﻴّﺎﺕ ﺑﺪ= 5253; ﺧﻮﺩ، ﭼﻪ ﺭﺳﺪ &= #65169;ﺠﺰﺋﻴّﺎﺕ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﻭ = ﻳﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻧﺪﺍﺭﻳﻢ ﻓﻘﻂ &= #65251;ﻴﺪﺍﻧﻢ ﮐﻪ ﻫﻤﻪ ﮐﺎﺭﺷ&= #65166;ﻥ ﺭﺍ ﻣﻴﮑﻨﻨﺪ. ﻭ= ﻣﺎ ﻧﻴﺰ ﻧﻘﺸﻰ ﻧﺪ&= #65165;ﺭﻳﻢ. ﮐﻪ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺟ&= #65200;ﺋﻴّﺎﺕ ﺑﺪﻥ ﻣﺎﺭﺍ ﺍﺩ&= #65165;ﺭه ﻤﻴﮑﻨﻨﺪ.ﮐﻪ ﺗ&= #65252;ﺎﻡ ﺧﻮﺩﮐﺎﺭﻯ ﻭ ﻳ&= #65166; ﺩﺳﺘﻮﺭﻯ ﮊﻧﺘ&#= 65268;ﻚ ﺟﺴﻤﺎﻧﻰ ﻣﻴﺪ&#= 65165;ﻧﻴﻢ.ﺟﻨﺒﻪ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﻧ&= #65220;ﺒﺎﻋﺎﺕ ﻫﻴﻮﻡ ﮐﻪ ﺩﺭ ﺫ= ﻫﻦ ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻭ ﻳﺎ ﺑﻘﻮﻝ ﺍﻭ= ﺩﺭ ﻋﻘﻞ ﺑﺎﺷﺪ،ﻭ= 5165;ﮔﺮ که ﺒﺼﻮﺭت اﻓʄ= 01;ﺎﺭ ﺳﭙﺸس ﺰﺑﺎﻥ ﻭ &= #65235;ﻌﻞ ﺩﺭ ﻣﻴﺂﻳﺪ ﮐﻪ = ﺑﻨﻈﺮ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﺑﺮﺳﺪ ﻭ ﺍﻧﻄﺒ&= #65166;ﻋﺎﺕ ﺍﻭﺭﺍ ﺩﺭ ﻗﻀﺎ&= #65267;ﺎﻯ ﻣﻨﻄﻘﻰ ﻭﺍﺭﺩ &= #65169;ﺪﺍﻧﻴﻢ ﻭﻳﺎ ﺑﺪﻳﻦ ﻃﺮ&= #65267;ﻖ ﻗﻀﻴﻪ ﻭ ﺣﮑﻤﻰ = ﺻﺎﺩﺭ ﻣﻴﮑﻨﻴﻢ،ﺑﺪA= 261;ﻥ ﺍﻳﻨﮑﻪ ﺻﺎﺩﺭ &= #64400;ﻨﻨﺪﻩ ﺑﺨﻮﺍﻫﺪ ﻓﻌﻞ &= #65165;ثباﺕ ﻳﺎ ﻧﻔﻰ ﺁﻧﺮﺍ = ﺑﭙﺮﺩﺍﺯﺩ.ﺍﮔﺮ ﭼﻨﻴﻦ ﻧﻔﻰ ﻭ ﺍ= ثباﺕ ﻗﻀﻴﻪ ﻭ ﮐﻠﻤﻪ = ﺧﻮﺩﺭﺍ ﺑﺮﺭﺳﻰ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ. ﭘس ﮐﺴﻰ ﻭ ﻓﺎﻋ&= #65248;ﻰ ﺑﺮﺗﺮ ﺍﺯ ﻣﺎ ﻟ= ﺎﺯﻡ ﺩﺍﺭﺩ ﮐﻪ ﻗﻀﻴ&= #65258; ﺭﺍ ﻗﺒﻞ ﺍﺯ ﮔﻔ= ﺘﻦ ﺍﺭﺯﻳﺎﺑﻰ، ﺩ= 5247;ﺎﻳﻞ ﺍثباﺕ ﻳﺎ ﻧﻔA= 264; ﺍﻓﮑﺎﺭ ﺁﻧﺮﺍ &= #65165;ﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺑﺎﺷﺪ. ﭘ= س ﺭﻭﺡ ﻭ ﻣﺪﺑّﺮ&#= 65165;ﻥ ﺍﻟﻬﻰ،ﺑﺎﻟﺎA= 175;ﺮ ﺍﺯ ﻫﻮﺵ ﺫﻫﻨﻰ = ﻭﺭﻭﺍنی ﻤﺎ ﺍﺳﺖ.ﮐﻪ ﭼﻨ= ﻴﻦ ﺣﮑﻤﻰ ﻭ ﺍﺩﻋﺎ&= #65163;ﻰ ﻭﻧﻈﺮیه اﻯ ﺑA= 268;ﺎﻥ ﮐﻨﺪ.ﺍﻣﺎ ﺍﮔﺮ = ﭼﻨﻴﻦ ﺍﺳﺘﺪﻟﺎﻝ ﺩﺭ &= #65191;ﻮﺩ ﺭﺍ ﻗﺒﻠﺎ ﻧﺪﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ ﻳﻌﻨﻰ ﻭ&= #65183;ﻮﺩ ﻣﺪﺑّﺮ ﺭﻭﺣﻰ &#= 65169;ﺮﺗﺮ ﺍﺯ ﺭﻭﺍﻥ ﺧﻮﺩ = ﻗﺎﺋﻞ ﻣﻴﺒﺎﺷﺪ.ﺑﺎﻳ&#= 65194; ﻣﻨﻄﻘﺎ ﺍﻳﻦ ﻓ&= #65198;ﺽ ﺭﺍ ﺑﮑﻨﺪ.که کساﻧﻰ ﻣﻤﮑن = 5;ﺳﺖ،ﺩﻟﻴﻞ ﺑﺮ ﺍثبات اﻳ᥽= 4; ﻗﻀﻴﻪ،ﻭﻳﺎ ﺑﺮ ﻧﻔﻰ ﺁﻥ ﺍﺭ= ﺍﺋﻪ ﺑﺪﻫﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﻗﻀﻴﻪ ﻧﻪ ﻓﻘﻂ = ﺍﺭﺯﺵ ﺁﻥ ﻧﺰﺩ ﻣﺎ ﻧﺪ= ﺍﺭﺩ.ﺑﻠﮑﻪ </spa= n>ﺣﺘﻰ ﺧﻮﺩﻣʋ= 66;ﻥ ﻧﻴﺰ ﺗﺮﻙ ﻋﻘﻴ&= #65194;ﻩ ﺑﺂﻥ ﺣﮑﻢ ﻭ ﻗﻀ= یه ﻤﻴﻨﻤﺎﺋﻴﻢ ﻳ&#= 65228;ﻨﻰ ﮐﺎﺭﻯ ﺭﺍ ﮐﻪ ﻣ= ﺪﺑّﺮﺍﻥ ﺭﻭﺍﻧﻰ ، ﺑﺮﺍ&#= 65263; ﻫﺮ ﺣﮑﻢ ﻭﻫﻮﺵ = ﺻﺪﻭﺭ ﺣﮑﻢ ﻭﻗﻀﻴّﻬ= 5166;ﻯ ﺍﺯﻧﻔس اﻣّﺎʋ= 97;ه ﺮﺍ ﺑﺎﻳﺪ ﻧﻤﺎ&= #65267;ﺪ ﻧﮑﻨﺪ،ﭘس ﺩﻳ@= 405;ﺮﺍﻥ ﭼﻨﻴﻦ ﺧﻮﺍﻫﻨ&#= 65194; ﮐﺮﺩ.ﻭ ﻏﺎﻓﻞ ﮐ= ﺴﻰ ﺍﺳﺖ،ﮐﻪ ﺧﻮﺩ &#= 64380;ﻨﻴﻦ ﺑﺮﺭﺳﻰ ﻫﺎﻯ ﻗ&= #65170;ﻞ ﺍﺯ ﻫﺮ ﺍﺩﻋﺎﺋ&= #65264; ﺭﺍ ﺑﻨﻤﺎﻳﺪ.ﻳ&= #65228;ﻨﻰ ﺑﺎﻳﺪ ﺗﺤت اﺧ= 5176;ﻴﺎﺭ ﻭﺗﺴﻠﻴﻢ ﻣﺪﺑ&#= 1617;ﺮﺍﻥ ﺍﻟﻬﻰ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﺍﺻﻄﻠﺎﺣﺎ ﻋﺎﻗﻠﺘﺮ ﺑﻨﻈ&#= 65198; ﺑﺮﺳﺪ.ﻭ ﺻﺎﺣﺐ = ﺍﺧﻠﺎﻕ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﻋﻘ= ﺎﻳﺪ ﺩﺭﺳﺘﻰ ﺩﺭ ﻧﻈ&= #65198;ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﺍ= ﻧﺴﺎﻧﻬﺎ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ&#= 1548;ﺧﻮﺩﺭﺍ ﺑﺨﻮﺩﺷﺎﻥ ﻧﺸ&#= 65166;ﻥ ﺑﺪﻫﻨﺪ،ﺑﻠک = 7; ﻤﻴﺨﻮﺍﻫﺪ ﺑﺪﻳﮕﺮﺍﻥ ﻣﺤ&#= 65204;ﻮس ﻮﻣﻮﺟﻮﺩ ﺍﻧﺴ&#= 65166;ﻧﻰ ﻧﺸﺎﻥ ﺑﺪﻫﻨﺪ. = ﻳﺎ ﻫﻤﺎﻥ ﺭﻳﺎﮐﺎ&#= 65197;ﻯ ﻭﺧﻮﺩ ﻧﻤﺎﺋﻰ &= #65261; ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭ&#= 65263; ﻭ ﺗﺤﮑّﻢ ﻋﻘﻠ&#= 65264; ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﺍ&= #65203;ﺖ.ﻭﻳﺎ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺧ&#= 65262;ﺩﺭﺍ ﺑﺨﺪﺍ ﻭﻣﺮﺍﺗ&#= 65168; ﻋﻘﻠﻰ ﻧﺸﺎﻥ ﺑ&= #65194;ﻫﻨﻨﺪ.که ﺴﺎﻟﮑﺎﻥ ﭼﻨﻴ&#= 65254; ﻣﻴﮑﻨﻨﺪ.که ﺒ= 5170;ﻴﻨﻨﺪ ﭼﻪ ﻭﻗﺖ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﺯ ﺁﻧﻬﺎ ﺭﺿﺎ&= #65267;ﺖ ﺩﺍﺭﺩ.ﮐﻪ ﺷﻬﻮ&= #65193; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65197;ﺍ ﺑﺂﻧﻬﺎ ﺑﺪﻫﺪ. = ﻳﻌﻨﻰ ﺷﺨﺺ ﺍﺯ ﮐﻠﺎس &= #65165;ﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺣﻴﻮﺍﻧ&#= 65264; ﺩﺭﻓﺼﻮﻝ ﭘﺎﺋ&#= 65268;ﻦ،ﺑﺎﻧﺴﺎن اﻟﻬﻰ ﺷﺪه ﺪﺭ</s= pan> </spa= n>ﻓﺼﻮﻝ ﺑﺎﻟʋ= 66;ﺗﺮ ﺑﺸﺮﻯ،ﭼﻪ ﺭﺳ= 5194; ﺷﺎﻳﺴﺘﮕﻰ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺷﺎﻳﺴﺘﻪ ﮔﺮﺩﺩ.ﮐﻪ ﺍﻳﻦ = ﻃﻤﻊ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻌﻘﻮﻝ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ ﻭﺣﺘﻰ ﻓﻄﺮﺕ ﺫ&= #65165;ﺗﻰ،ﻭ ﮊﻧﺘﻴﮑﻰ ﺟﺴﻤ&#= 65166;ﻧﻰ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﻣﺎ ﺍﺳﺖ ﺑﺨﺼﻮ&= #65209; ﺍﻳﻨﮑﻪ ﺍﮔﺮ ﭼ&= #65256;ﺎﻥ ﻃﻤﻌﻰ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧ&= #65194; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65268;ﻢ،ﺧﻄﺮ ﻗﻬﻘﺮﺍﻫﺎﻯ ﮐ&#= 65166;ﺭﻣﺎﺋﻰ ﺩﺭﺗﻮﻟﺪﺍﺕ ﺑ&#= 65228;ﺪﻯ ﺩﺍﺭﻳﻢ. ﮐﻪ ﺍﻳ= ﻦ ﺍﺣﺘﻤﺎﻝ ﻧﻴﺰ &= #65169;ﺮﺍﻯ ﺧﻮﺩ ﻣﺪﻋﻴﺎﻥ &= #65193;ﻟﺎﺋﻞ ﻫﺴﺖ. ﻭ ﺍﻧﺴﺎﻥ= ﻋﺎﻗﻞ ﻧﺒﺎﻳﺪ ﻫﻴﭻ ﺍ&= #65187;ﺘﻤﺎﻟﻰ ﻣﻤﮑﻦ ﺭﺍ ﻧﻔﻰ = ﮐﻨﺪ.ﻣﮕﺮ ﻗﻤﺎﺭ ﺑﺎ ﺯﻧﺪ&= #64404;ﻰ ﺧﻮﺩ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻳﺎ ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﻭ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﺩﺍﺭ= 5255;ﺪ،ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺭﻭﺡ &= #65165;ﻟﻬﻰ ﺷﺪﻩ،ﭘس ﺍﺯ ﺗ= 5200;ﮐﻴﻪ ﻫﺎ ﻭ ﺷﻬﻮﺩﻫﺎ = ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﻟﺬﺍ</= span> </spa= n>ﺭﻭﺡ ﻣﺪﺑّ᥷= 8; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭﻭﺡ ﻣﺪﺑّ&#= 65198; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺍﺭﻧﺪ.ﮔﻮﺋﻰ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65166;ﻟﺎﺗﺮﻯ ﺩﺍﺭﻧﺪ.ﻭﻏﻴﺮ&#= 65203;ﺎﻟﮑﺎﻥ ﺭبّ اﻟﻨﻮﻋﻬʋ= 66;ﻯ ﻣﻌﺎﺩﻝ ﻳﻚ ﺭب&#= 1617; اﻟﻨﻮﻉ ﻳﻚ ﺣﻴ&#= 65262;ﺍنی ﺮﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﮔﺎﻫﻰ ﺍﺯ ﻏﻴﺮﺳﺎﻟﮑ&#= 65166;ﻥ، ﺁﻧﻘﺪﺭ ﺣﻘﺎﺭ&#= 65175;ﻬﺎﻯ ﺭﻭﺣﻰ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﻣﺪﺑّﺮﺍﻥ ﺁﻧ= 5260;ﺎ ﺭﺍ ﻣﻴﺘﻮﺍﻧﻴ&#= 65250; ﻓﺮﺷﺘﻪ ﺷﻴﻄﺎ&#= 65255;ﻰ ﺑﺪﺍﻧﻴﻢ.ﻳﺎ ﻣ&= #1579;لا ﻫﻤﺎﻥ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ </spa= n>ﺩﺭﻧﺪه ﺒﺎ᥸= 7;ﺪ. ﺍﻣﺮﻭﺯ ﺭﻭﺍﻥ &= #65153;ﻟﻮﺩﻩ ﺍﻧﺴﺎﻥ ﺁﻟﻮﺩ&#= 65257; ﺭﻭﺍﻥ ﺭﺍ ﺗﺪﺑ&= #65268;ﺮ ﻭ ﺍﺩﺍﺭﻩ ﻭ ﭘﻴ= ﮕﻴﺮﻯ ﻣﻴﮑﻨﺪ.ﮔﻮﺋﻰ &= #65187;ﻴﻮﺍﻥ ﺩﺭﻧﺪﻩ ﺩﺭ ﺟﺴ&= #65250; ﺑﺸﺮﻯ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﺩ.ﻭ ﻣﺎ ﺑﺎﻳﺪ ﺍﺯ ﺭ= ﻭﺡ ﺍﻭ ﺑﺘﺮﺳﻴﻢ،= 4400;ﻪ ﺩﺭﻧﺪﻩ ﺍﺳﺖ،= 5261;ﻧﻪ ﺍﺯﺻﻮﺭت ﻮﺟﺴ= 5250; ﺍﻭ،که ﻤﺎﻧﻨʋ= 94; ﺧﻮﺩﻣﺎن ﻤﻴﺒﺎﺷﺪ،ﻭﺟA= 166;ﻯ ﺗﺮس ﻧﺪﺍﺭﺩ ﺑ&#= 65256;ﺎ ﺑﺮﺍﻳﻦ ﺭﻭﺷﻦ &= #65165;ﺳﺖ،ﮐﻪ ﻗﻀﺎﻳﺎ ﻭ ﺍﺣﮑ&= #65166;ﻡ ﻭ ﻧﻈﺮﻳّﺎﺕ ﻭ &= #65193;ﺳﺘﻮﺭﺍﺕ ﻭﻧﺼﺎﻳﺢ ﺍﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﮐﺎﻣﻞ،ﻳﺎ ﺍﻧ= 5204;ﺎﻧﻬﺎﻯ ﻏﻴﺮ ﮐﺎﻣﻞ،ﺑ= 5192;ﺼﻮﺹ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻗ&#= 65260;ﻘﺮﺍﺋﻰ ﻭﮐﺎﺭﻣﺎﺋﻴﺎ= 5253; ﻗﻄﻌﻰ ﺁﻳﻨﺪﻩ&#= 1548; ﭼﻮﻥ ﺁﺧﻮﻧﺪﻫ&#= 65166;ﻯﻗﺸﺮﻯ ﻣﺸﺮﻙ ﺑﻬﺮ ﺩﻳ&= #65256;ﻰ ﻭ ﻫﺮ ﻣﺬﻫﺒﻰ، &= #64400;ﻪ ﺗﻤﺎﻡ ﻣﺮﺩﻡ ﺗ&= #65240;ﺮﻳﺒﺎ ﺑﺎﺗﻔﺎﻕ ﺟﻬﺎ&#= 65255;ﻴﺎﻥ ﺭﺍ ﺃﺳﻴﺮ ﺍﺑﺎ&= #65219;ﻴﻞ ﻭ ﺧﺮﺍﻓﺎﺕ ﻭ ﻧ= ﻈﺮﻳّﺎﺕ ﺧﻮﺩ ﮐﺮﺩه اﻧ= 5194;.ﻭ ﻇﺎﻫﺮﺍ ﻣﻔﻴﺪ &= #64400;ﻪ ﺍﺯ ﻓﻠﺎﺳﻔﻪ ﺩ&= #65165;ﺭﻧﺪ،ﻭ ﻳﺎ ﻇﺎﻫﺮﺍ ﻣﻔ&= #65268;ﺪ،ﮐﻪ ﻋﻠﻤﺎﻯ ﻋﻠﻮﻡ &= #65193;ﺍﺭﻧﺪ.ﻭﻟﻰ ﻫﻴﻮﻡ ﺍﺣﺘﻴﺎ&#= 65219;ﺎ ﺍﺯ ﺗﺮس ﺍﻧﺘﻘ&#= 65166;ﺩ ﻧﻈﺮﻳﻪ ﺧﻮﺩ،= 4380;ﻨﻴﺒﻦ ﻧﻤﻰ ﮔﻮﻳﺪ،ﮐ= 5258; ﺣﮑﻢ ﻭ ﻗﻀﻴّﻪ &= #65191;ﻮﺩ ﻧﻮﻋﻰ ﺍﺩﺭﺍﻙ &= #65165;ﺳﺖ. ﻭﻟﻰ ﺟﺎﻯ ﺗﺮﺩ&= #65267;ﺪ ﻧﻴﺴﺖ.ﮐﻪ ﺳﻤﭙ&= #65166;ﺗﻰ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ&#= 1548;ﻧﺴﺒﺖ ﺑﻴﻚ ﻗﻀﻴﻪ ﻭﺣ&= #64401;ﻤﻰ،ﻣﺎﻧﻨﺪ ﻫﺮ ﭼﻴﺰ ﺩﻳﮕﺮ&= #65263; ﺩﺭ ﺟﻬﺎﻥ،ﻋﻠ= 5174; ﺻﺪﻭﺭ ﺍﻳﻦ ﺣﮑ&= #65250; ﺍﺳﺖ.ﻭ ﻫﻴﻮﻡ ﺁ= ﻧﺮﺍ ﺍﺩﺭﺍﻙ ﻣﻴﺨﻮ&#= 65165;ﻧﺪ،ﮐﻪ ﻓﺎﻋﻞ ﺑﺮﺗﺮ ﻟ&= #65166;ﺯﻡ ﻧﺪﺍﺭﺩ.ﻧﻪ ﻣﺪ&= #65169;ّﺮﺍﻥ ﺍﻟﻬﻰ ﻭﺟﻮﺩﻧ&#= 65194;ﺍﺭﻧﺪ،ﻭﻧﻪ ﻣﺮﺩﻡ ﺣﮑﻢ ﺭﺍ = ﺑﺎﻳﺪ ﻧﻘﺪ ﮐﻨﻨﺪ. ﺯﻳ= ﺮﺍ ﺍﻳﻦ ﻧﻈﺮ ﻫﻴﻮ&= #65249; ﻭ ﻫﺮ ﻓﻴﻠﺴﻮﻑ = ﻭ ﻫﺮ ﺍﻧﺴﺎﻥ،ﺗ= 5256;ﻬﺎ ﻳﻚ ﺍﺩﺭﺍﻙ ﺍﺳ&= #65174;. ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65251;ﺴﺌﻮﻝ ﮔﻔته هاﻯ ﺧﻮʋ= 93; ﻧﻴﺴﺖ.ﻏﺎﻓﻞ ﺍﺯ ﺩﻳﺪﺍﺭ ﻭﮐ&= #65256;ﺘﺮل ﻤﺮﺍتب اﻟﻬﻰ A= 165;ﮔﺮ ﻣﺠﺎﺯﺍت ﻨﮑﻨ= 5194; ﻭ ﻳﺎ ﺯﻣﺎﻧﻰ ﺍ= ﻧﺴﺎﻥ ﺩﻳﮕﺮﻯ ﭘﻴﺪﺍ &= #65255;ﺸﻮﺩ ﮐﻪ ﻧﻘﺪ ﮐﻨﺪ،&#= 65261; ﻟﻌﻨﺖ ﺑﺮﺍﻯ ﻣ&= #65194;ﻋﻰ ﻓﺮﻳﺒﮑﺎﺭﺩﻳ= 4405;ﺮﺍﻥ ﺑﻨﻤﺎﻳﺪ.ﺣﺪّ &#= 65155;ﻗﻞ ﺑﺎﻳﺪ ﺑﺪﺍﻧﻴ&#= 65250; ﮐﻪ ﺧﺪﺍ ﺩﺭ ﺧﻮ= ﺩﻣﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺍﮔﺮ &#= 65169;ﺎﺷﺪ، ﻣﻬﻤﺘﺮ ﺍﺯ ﻧﻈ&= #65198; ﻭﻧﻘﺪ ﺩﻳﮕﺮﺍ&#= 65253; ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺪ&= #65227;ﻰ ﻣﻤﮑﻦ ﺍﺳﺖ ﻣﺮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﺗﺮس ﺍﺯ = ﻧﻘﺪ ﮐﺴﻰ ﻧﺪﺍﺭﺩ.ﻭ = ﻟﻌﻨﺘﻰ ﻫﻢ ﺑﻮﻯ ﻧﻤﻴﺮ&= #65203;ﺪ. ﮐﻪ ﺭﻭﺣﻰ ﻫﻢ ﭘ= س ﺍﺯ ﻣﺮﮒ ﻧﺪﺍﺭ&= #65193;،ﮐﻪ ﺩﻭﭼﺎﺭ ﻟﻌﻨﺖ &= #65169;ﺎﺷﺪ.ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ &= #65169;ﺪﺍﻧﺪ،ﮐﻪ ﻫﺮ ﻋﻤﻠﻰ ﺭﺍ ﻋ= ﮑس ﺍﻟﻌﻤﻠﻰ ﺍﺳﺖ.&= #65261;ﻧﻴﺰ ﺩﺭ ﺫﻫﻦ ﻭﺭﻭﺍ&= #65253;،ﺍﮔﺮﻓﺮﺿﺎ ﺭﻭﺣی اﻟﻬﻰ ﻧ= 5170;ﻮﺩﻩ ﺑﺎﺷﺪ،ﻳﻌﻨﻰ = 5251;ﺎ </spa= n>ﺣﺘﻰ ﺍﮔﺮ ﻓ@= 401;ﺮ ﮔﻨﺎﻩ ﮐﻨﻴﻢ،= 5261;ﻫﻴﭻ ﮔﺎﻩ ﺁﻧﺮﺍ ﺍﻧ&= #65184;ﺎﻡ ﻧﺪﻫﻴﻢ،ﺩﺭﻧA= 166;ﺧﻮﺩﺁﮔﺎﻩ ﻣﺎ ﺍﻧﻄﺒﺎﻉ ﻭ = ﺃثرﻯ ثاﺑﺖ ﻭثبت ﺷ᥷= 4;ﻩ، ﺩﺭ ﺭﻭﺍﻥﻣﻴﻴ&#= 65166;ﺑﻴﻢ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺪ= ﺍﻥ ﮔﻨﺎﻩ ﻭ ﺧﻄﺎ ﻭ= ﺍﺩﻋﺎﻯ ﺑﺎﻃﻞ ﻫﻢ ﻋﻤﻞ = ﮐﻨﻴﻢ.ﮐﻪ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﺭﻭﺍﻥ ﺑﺴﻴﺎﺭ &= #65169;ﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ.ﺑﻄﻮ&#= 65197;ﻳﮑﻪ ﻗﺒﺢ ﮔﻨﺎﻩ ﻧﻴ&= #65200; ﺯﺍﻳﻞ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭﻣﺎﻧﻨﺪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ، ﺑﺮﺍﺣﺘﻰ ﻓﺘﻮ&#= 65165;ﻯ ﻣﺮﮒ ﺩﻳﮕﺮﺍﻥ &= #65197;ﺍ ﻣﻴﺪﻫﻨﺪ.ﺯﻳﺮ&#= 65165; ﺑﺮ ﺧﻠﺎﻑ ﺍﻋﺘ&= #65240;ﺎﺩﺍﺕ ﺩﺭﺳﺖ ﻳﺎ ﻏﻠﻂ = ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭﭼﻨﺎﻥ ﻋ&= #65166;ﺩت ﻤﻴﮑﻨﻨﺪ ﻭﻋﺎ&#= 65193;ﻯ ﻣﻴﺸﻮﺩ،ﮐﻪ ﺧ= 5268;ﺎﻝ ﻣﻴﮑﻨﻨﺪ ﻭﺍﮔ&#= 65198; ﻓﺘﻮﺍﻯ ﻣﺮﮒ ﺟ&= #65194;ﻳﺪﻯ ﻧﺪﻫﻨﺪ،ﺧﻮﺩ = 4404;ﻨﺎﻩ ﮐﺮﺩﻩ ﺍﻧﺪ.ﺍﻳ&= #65256;ﺠﺎ ﺍﺳﺖ ﮐﻪ ﺷﺎﻧس &= #65175;ﻮﺑﻪ ﺳﻠﻮﮐﻰ،ﻭﺍﻣ@= 401;ﺎﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 65197;ﺳﻴﺪﻥ ﺑﻨﺠﺎﺕ ﺍﺯ ﺍﻳ&= #65254; ﺳﺎﺑﻘﻪ ﻫﺎ، ﺑ&#= 65204;ﻴﺎﺭ ﺿﻌﻴﻒ ﺍﺳﺖ.ﻭ ﺍ= ﮔﺮ ﻫﻢ ﺑﺎﺷﺪ، ﺑﺎ &= #65169;ﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ ﻭ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺷﺪﻳ&= #65194;ﺗﺮ ﺧﺪﺍﻭﻧﺪ ﺭﻭﺑ&#= 65198;ﻭ ﻣﻴﺸﻮﻧﺪ،ﮐﻪ = 5169;ﺎ ﺗﺮﻙ ﺳﻠﻮﻙ ﻣﻴ&= #64401;ﻨﻨﺪ،ﻭﻳﺎﺩʋ= 97; ﻫﻤﺎﻥ ﻣﺮﺣﻠﻪ &= #65153;ﻏﺎﺯﻳﻦ ﭘﺎ ﺩﺭ ﮔِﻞ ﮔﺮ&= #65235;ﺘﺎﺭ ﻣﻴﻤﺎﻧﻨﺪ.<o:p></o:p>= = 5165;ﮔﺮ ﻫﻴﻮﻡ ﺍﻳﻦ ﻓﻬ&= #65250; ﺭﺍ ﺗﻨﻬﺎ ﻳﻚ ﺍ= ﺩﺭﺍﻙ ﮔﻔته ﺒﺎﺷﺪ، @= 400;ﻪ ﻫﻢ ﺧﻮﺩ ﻓﺎﻋﻞ = ﻧﺒﺎﺷﺪ ﻭﻟﻰ ﮔﻨﺎﻩ،ﻭ &#= 65259;ﻢ ﻗﺎﺑﻞ ﺑﺤث ﺑﺎ&#= 65207;ﺪ </spa= n>ﻭﻣﺠﺎﺯﺍﺕ ʋ= 69;ﺎﻳﺪ ﺍﺿﺎﻓﻪ ﮐﺮﺩ، &#= 64400;ﻪ ﺣﮑﻢ ﺍﻳﺠﺎﺑﻰ &= #65261;ﻣثبت ﻭ ﻭﺍﺟﺐ ﺍﻟﻘﺒ&= #65262;ﻝ،ﻋﺒﺎﺭﺕ ﺍﺯ ﺍﻳﻦ ﺍﺳﺖ ﮐ= ﻪ ﺣﮑﻢ ﻧﺰﺩﻳﻚ ﺑ&= #65268;ﻚ ﺍﻧﻄﺒﺎﻉ ﻣﺴﺘ&#= 65240;ﻴﻢ ﺑﺎﺷﺪ.ﻭﺗﺼﻮﺭ&#= 65263; ﻗﻮﻯ ﻭ ﺳﺮﻳﻊ،&#= 65165;ﺯ ﻳﻚ ﺍﻳﺪﻩ ﻭﻓﮑ&= #65198;، ﮐﻪ ﺗﻤﺎﻡ ﺣﮑﻢ = ﻭ ﻗﻀﻴّﻪ ﺑﺮ ﺁﻧ&#= 65260;ﺎ ﮔﺬﺭﺍﻧﺪﻩ ﺍﺳ&#= 65174;.ﻭﻟﻰ ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ &= #65255;ﺎﻡ ﺣﮑﻢ ﺑﺼﻮﺭﺕ ﻓ&= #65198;ﻣﺎﻧﻰ ﺍﺯ ﻓﮑﺮ،ﻧﻤﻴ= 5176;ﻮﺍﻧﺪ ﺣﻴﻮﻳّﺘﻰ ﺑﺮ= 5165;ﻯ ﻓﮑﺮ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ،ﮐﻪ ﺍﺻﺎﻟﺖ ﺁﻧﺮﺍ &= #65169;ﺮﺳﺎﻧﺪ.ﺯﻳﺮ= 5165; ﺍﻳﻦ ﻓﮑﺮ ﻭﺯﺑ&= #65166;ﻧﺶ ﺩﺭﺑﻴﺎﻥ،ﺑﺼA= 262;ﺭﺕ ﻗﻀﻴّﻪ ﻭﺣﮑﻢ= 548; ﻫﻤﺎﻥ ﺣﻮﺍﺩﺵ &= #65255;ﻔﺴﺎﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﺳﺖ،ﮐﻪ ﻣﻤﻠﻮ ﺍﺯ ﺁﻟﻮ&= #65193;ﮔﻰ ﻭ ﻋﻴﺐ ﻭ ﺧﻄﺎ ﻭ= ;ﺍﻧﺤﺮﺍﻑ ﻭ ﺣﻴﻮﺍﻧﻴّﺖ &#= 65261;ﻣﻌﺎﻳﺐ ﺍﻧﺴﺎﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﻓﮑﺮ ﻳﻚ ﻣﻀﻤﻮ&= #65253; ﻓﮑﺮی ﻨﻴﺴﺖ، = 5193;ﺭ ﺣﺎﻟﻴکه ﺪﺭﺣ@= 401;ﻢ ﻳﻚ ﻋﻤﻞ ﻭ ﺗﺼﻤ= ﻴﻢ ﺍﺟﺮﺍﺋﻰ ﻓﻌﻠ&#= 65264; ﺍﺳﺖ ﮐﻪ ﺍث= ;اﺭﻯ ﺑﻔﮑﺮ ﺩﺭ ﭘﺸﺖ = ﺍﻳﻦ ﻓﻌﻞ ﺩﺍرﺩ. ﻣﻴ&= #65176;ﻮﺍﻧﻢ ﺑﻬﺘﺮ ﺑﮕﻮﺋﻴ&#= 65250; ﮐﻪ ﺣﮑﻢ ﻳﻚ ﮔﻮ= ﻧﻪ ﻭﺟﻮﺩﻯ ﺍﺳﺖ، &#= 64400;ﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺡ ﻭ&= #65193;ﺭ ﻋﺎﻟﻢ ﻣﺘﺎﻓﻴ&#= 65200;ﻳﻚ ﺩﺍﺭﺩ. ﻓﻌﻞ ﻧﻴ= ﺰ ﺃثرﺵ ﺩﺭ ﺭﻭﺡ &#= 65235;ﻌّﺎﻝ ﻧﻴﺴﺖ، ﺑﻠﮑﻪ &#= 65261;ﺟﻮﺩﻯ ﺩﺭ ﻟﺎﻣﮑﺎﻥ ﺑ&= #65166;ﺷﺪ.ﮐﻪ ﻫﺮ ﻧﻴﺮﻭ ﻭﺣﮑ&= #65250;،ﺃﻣﺮﻯ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65251;ﻴﺒﺎﺷﺪ.ﭼﻮﻥ ﺍﮔﺮ ﻫﺮ ﻋﺒﺎﺭ&= #65173; ﺑﻴﺎﻧﻰ ﻳﺎ ﺣﮑ&= #65250;،ﺩﺭ ﺑﺎﺭﻩ ﻫﺮ ﺍﻳﺪ&= #65257; ﻭ ﻓﮑﺮﻯ،ﺑﺮﺍ= 5267;ﻤﺎﻥ ﻫﻤﺎﻥ ﺍﻳﺪﻩ ﺑ&= #65166;ﺷﺪ، ﮐﻪ ﻧﻴّﺖ ﺑﺎﻫ&#= 65198; ﺣﻴﻮﻳّﺖ ﻭ ﺣﻘ&#= 1617;ﺎﻧﻴّﺘﻰ ﮐﻪ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ.ﺁﻧﮕﺎﻩ ﻧﺨﻮﺍﻫﻴﻢ ﺗﻮ&#= 65165;ﻧﺴﺖ، ﭼﻮﻥ ﺗثبیت ﻭ A= 175;ﺼﺪﻳﻖ،ﻭ ﻳﺎ ﻧﻔﻰ ﻭﺍﻧﮑ&= #65166;ﺭ ﻧﻤﺎﺋﻴﻢ.ﺣﮑﻢ &= #65251;ﺎ ﻗﻄﻌﺎ ﻫﻮس ﻧﻔ&#= 1587;ﺍﻣّﺎﺭﻩ ﻭﺳﻤﭙﺎﺗﻰ ﻭﮐ&#= 65208;ش ﺪﻝ ﺑﺨﻮﺍﻩ ﺁﻥ = ﺍﺳﺖ،ﮐﻪ ﺩﻟﻴﻞ ﻭﻟﺰﻭﻡ &= #65175;ﺼﺪﻳﻖ ﺑﺎﺷﺪ.ﻭﻟﻰ ﻭﺍ&= #65211;ﻠﺎﻥ ﺗﺼﺪﻳﻖ ﺁﻧﻬﺎ&#= 1548;ﺩﺭ ﻣﻘﺎﻳﺴﻪ ﺣﮑﻢ &= #65169;ﺎ ﺍﺻﻮﻝ ﺍﻟﻬﻰ ﺑ&= #65198;ﺗﺮ، ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﺑﺮﺍﻯ ﺗﺼﺪﻳﻖ ﺧﻮﺩ ﻓ&= #64401;ﺮ ﻭ ﺍﻳﺪﻩ،ﻳﺎ ﻓ&#= 65228;ﻞ ﺑﻴﺎﻥ ﺁﻥ ﺑﺮﺍ&= #65263; ﺫﻫﻦ ﻓﺮﺽ ﻧﺪﺍ&= #65197;ﺩ.ﻭ ﺍﮔﺮ ﺣﮑﻤﻰ ﻧﺘ&= #65262;ﺍﻧﺪ ﺑﺪﻭﻥ ﻓﺎﻋﻞ ﺑ&= #65166;ﺷﺪ،ﻣﻌﺮﻓﺖ ﻭ ﺷﻨﺎﺧﺘﻦ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﻭ ﻣﺎ ﺭﺍ ﺑ= ;ﻤﻌﺮﻓﺖ ﺑﺮﺗﺮ ﺩﺭ ﭘﺸﺖ = ﺁﻥ ﻧﻤﻴﺮﺳﺎﻧﺪ. ﺯ&= #65267;ﺮﺍ ﻗﻀﺎﻳﺎ ﻭ ﺍﺣﮑ&= #65166;ﻡ ﺧﻮﺩ ﺑﺨﻮﺩ ﻣﻌ&= #65198;ﻓﺖ ﻭ ﺷﻨﺎﺧﺘﻦ ﻧﻴ&= #65204;ﺘﻨﺪ.ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﺑﻌﺪ ﺍ&= #65199; ﺍثباﺕ ﻭ ﺍﺳﺘA= 194;ﻟﺎﻝ ﺁﻥ،ﻭ ﻳﺎ ﺑﻌﺪ &= #65165;ﺯ ﻧﻔﻰ ﻭ ﺍﺳﺘﺪﻟ&= #65166;ﻝ ﺑﻄﻠﺎﻥ ﺁﻥ ﺑﺎ&= #65207;ﺪ. ﮐﻪ ﻣﻌﺮﻓﺘﻰ ﻣ&= #1579;بت ﻳﺎ ﻣﻨﻔﻰ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ.ﻳﻌﻨﻰ ﺑﺘ&= #65262;ﺍﻧﻢ ﺑﺮ ﭼﻨﺎﻥ ﺍﻣﮑ&= #65166;نی ﺒﺎﺯ ﺍﺣﮑﺎﻡ ﺩ&= #65267;ﮕﺮﻯ ﺻﺎﺩﺭ ﮐﻨﻴﻢ. ﻭ= ﻣﺎﺭﺍ ﺑﻤﺮﺍﺗﺐ ﺩﻳﮕ&#= 65198; ﻣﻌﺮﻓت برﺳﺎʌ= 55;ﺪ. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺩ= ﺭ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ &= #65261;ﺣﻘﻴﻘﻰ ﺗﺮ ﺑﺎﺷﺪ. ﺩﺭ<= span dir=3DLTR> </spa= n>ﻭﺍﻗﻊ ﭼﻨﻴʌ= 54; ﺣﮑﻤﻰ ﺑﺪﻭﻥ ﻣﻌﺮﻓﺖ &= #65169;ﺮﺍﻯ ﻣﺎ،ﺗﻨﻬﺎ ﻳﻚ &#= 65165;ﻧﺘﺨﺎﺑﻰ ﺑﺮﺍﻯ ﮔﻮﻳﻨﺪ&#= 65257; ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ. = ﻭ ﺑﻘﻮﻝ ﻣﻌﺮﻭﻑ &= #65165;ﺯ ﻣﺤﻞ ﻋﻘﻞ ﺧﻮﺩ = ﮔﻔﺘﻪ، ﮐﻪ ﺑﺮﺣﺴﺐ ﺷﺄ&= #65253; ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﺍﺳﺖ.ﮐﻪ ﺗﺎ ﮐﻨ= ﻮﻥ ﺑﭽﻪ ﺩﺭﺟﻪ ﺗﮑ&= #65166;ﻣﻞ ﻭﺻﻌﻮﺩ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺳﻴﺪﻩ ﺍﺳﺖ.ﻭ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺑﺮ&= #65187;ﺴﺐ ﺳﻄﺢ ﻋﻘﻞ ﺍﻟﻬ&= #65264; ﺑﻴﺸﺘﺮﺍﺯ ﻧﻮ&#= 1593; ﺒﺸﺮﻯ،ﻭﻣﻌﺎA= 193;ﻝ ﺷﻬﻮﺩﻫﺎﻯ ﺧﻮ&#= 65193;،ﮐﻪ ﺩﻳﭙﻠﻢ ﮐﻠﺎﺳ&#= 65260;ﺎﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65208;ﺮﻯﺁﻧﻬﺎ ﺍﺳﺖ،ﺍﻧﺘﺨﺎA= 167; ﻣﻴﮑﻨﻨﺪ.ﻳﻌﻨ&#= 65264; ﺗﻨﺰﻳﻞ ﺧﻮﺩﺭ&#= 65165; ﺍﺯ ﺍﻳﺪﻩ ﻭ ﺍﻟ= ﻬﺎﻡ ﺑﮑﻠﺎﻡ ﻣﺎﺩﻯ &= #65193;ﺭﻣﻴﺂﻭﺭﻧﺪ.= 4400;ﻪ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺳ&= #65220;ﺢ ﻋﻘﻞ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ. ﻭﺗﻨﺰﻳﻞ ﻣﻨﺎ&#= 65203;ﺐ ﺧﻮﺩﺭﺍ ﻣﻰ ﻓﻬ&= #65252;ﺪ .<o:p></o:p> = 5255;ﻘﺪ ﺩﻳﮕﺮﻯ ﺑﺮ ﻫﻴ&= #65262;ﻡ،ﻭ ﺍﻳﻨﮑﻪ ﺍﻧﻄﺒ&#= 65166;ﻋﺎﺕ ﺭﻳﺸﻪ ﺩﺍﺭ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ،ﻭ ﺑﻘﻮﻝ ﺍﻭ ﺩﺭﻋ&= #65240;ﻞ ﻣﺎﺩﻯ ﺍﻭ ﺍﻳﻦ = ﺍﺳﺖ که ﭽﮕﻮﻧﻪ ﻣﻴ= 5208;ﻮﺩ، ﺍﺣﺴﺎسهاﻯ ﻣʋ= 92;ﺘﻠﻒ ﺭﺍ ﻫﻢ ﺷﻨﺎﺧﺖ.= ﻣﺎﻧﻨﺪ ﺗﻤﺎﺷﺎﻯ ﻣﻨﻈ&#= 65198;ﻩ ﻭ ﺷﻨﻴﺪﻥ ﻳﻚ ﺁ= ﻫﻨﮓ ﻣﻮﺳﻴﻘﻰ.ﺍﮔﺮ &= #65251;ﻴﮕﻮﻳﺪ ﮐﻪ ﺁﮔﺎﻫﻰ ﻭ ﺷ= ﻨﺎﺧﺖ ﻭﺑﺮﺩﺍﺷﺖ ﺍﺯ &= #65259;ﺮ ﺩﻭ ﺍﺣﺴﺎس ﺭﺍ &= #65193;ﺍﺭﺩ.ﭘس ﺑﺎﻳﺪ ﻋﺎﻗﻞ ﺳ&= #65262;ﻣﻰ ﺑﺎﺷﺪ،ﮐﻪ ﻣی= 05;ند. ﺍﻳﻦ ﺩﻭ ﺍﺣﺴﺎ&= #1587; ﺭﺍ ﺑﺮﺍﻳﻤﺎﻥ</= span> </spa= n>ﻣﻴﺴّﺮ ﻣﻴᤨ= 1;ﻨﺪ.ﮐﻪ ﺍﻟﺒﺘﻪ ﭼﻨﻴﻦ &= #65227;ﺎﻣﻞ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻳﺎ ﺧﻮﺩ&= #65153;ﮔﺎﻩ ﻫﻤﺎﻥ ﺗﺄثیرʌ= 61; ﺗﻔﻬﻴﻢ ﻫﻤﺎﻥ ﻣﺪﺑّﺮ= 5165;ﻥ ﺍﻟﻬﻰ ﺷﺨﺺ ﺍﺳ&= #65174;.ﭼﻪ ﻫﺮ ﻓﺮﺩﻯ ﺭﺍ ﻳ= ﻚ ﻓﺮﺷﺘﻪ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺑﺪﺍﻧﻴ&#= 65250;،ﻭ ﻳﺎ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﻫﻤﻪ ﻓﺮﺷﺘﮕﺎ&#= 65253; ﺍﻟﻬﻰ،ﮐﻪ ﻫﻤ= 5258; ﺑﺎ ﻫﻢ ﺩﺭ ﺗﺪﺑ= ﻴﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65267;ﻚ ﺷﺨﺺ ﺩﺧﺎﻟﺖ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﺑﺮﺍﻯ ﺃﺑﺪﻳّ= 5174; ﺗﺮﺑﻴﺖ ﭼﻨﺎﻥ &= #65197;ﻭﺣﻰ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨ&#= 65194;. ﺣﺘﻰ ﺍﮔﺮ ﺍﻳﻦ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻓﺎﺳﺪ، &#= 65235;ﻌﻠﺎ ﻗﻬﻘﺮﺍﺋﻰ ﻭﮐ&#= 65166;ﺭﻣﺎﺋﻰ ﺑﺎﺷﺪ، ﮐﻪ ﺑﺎ&#= 65199; ﻣﺪﺑﺮﺍﻥ ﻣﺮﺑ&#= 65262;ﻁ، ﺑﻬﻤﺎن ﻔﻮﺭﻣ= 5262;ﻟﻬﺎی ﺤﻴﻮﺍنی اﺩﺍʋ= 97;ﻩ ﺟﺴﻢ ﻭﺫﻫﻦ ﻭﺭ&= #65261;ﺍﻥ ﺷﺨﺺ ﺭﺍ ﺍﺩﺍﺭ&= #65257; ﻣﻴﮑﻨﺪ ﻣﻌﻤﻮ&#= 65247;ﺎ ﺍﻧﺴﺎﻧﻬﺎ ﺍﻧ&#= 65220;ﺒﺎﻋﺎﺕ ﻭﺳﻮﺍﺑﻖ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻳﺎ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺧﻮﺩ، ﺗﻮﺟّﻪ = 5255;ﺪﺍﺭﻳﻢ ﻟﺬﺍ ﺑﺮﺧﻰ ﺍﻧ&= #65220;ﺒﺎﻋﺎﺕ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻭ&= #65259;ﻮﺳﻬﺎ ﺭﺍ ﺍﻧﺘﺨﺎب ﻤ&#= 65268;ﮑﻨﻴﻢ، ﮐﻪ ﺑﻔﮑﺮ ﻭﻋﻤ&= #65246; ﺩﺭ ﻣﻴﺂﻭﺭﻳﻢ.&= #64400;ﻪ ﺯﻧﺪﮔﻰ ﻓﻌﻠﻰ &= #65261; ﻋﻤﻠﻰ ﻣﺎﺭﺍ ﺷ&= #64401;ﻞ ﻣﻴﺪﻫﺪ. ﻭ ﮐﺎﺭ= ﻯ ﺑﻀﺮﻭﺭﺕ ﺍﻧﺘ&#= 65192;ﺎﺏ ﺩﺭﺳﺖ ﻧﺪﺍﺭﻳ&#= 65250;.ﻭ ﻫﺪﻑ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺡ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65155;ﺑﺪﻳّﺖ ﻭﺧﻮﺍﺳﺘﻪ ﺧﺪ&#= 65165;ﻭﻧﺪ ﻧﺪﺍﺭﻳﻢ.ﮐﻪ ﺳ&= #65166;ﻟﻚ ﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ &= #65193;ﺍﺭﺩ.نه ﺘﻨﻬﺎ ﺍﻣﺮﻭﺯ &= #65169;ﻀﺮﺭ ﺧﻮﺩ ﻭﺑﻀﺮﺭ ﻭ&= #64400;ﺎﺭﻃﺒﻴﻌﺖ </spa= n>ﻭﺍﻧﺴﺎﻧﻬᥴ= 6;،ﻭﺣﺘﻰ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263; ﻣﺎ ﻭﺁﻳﻨﺪﻩ ﻫ&= #65166;ﻯ ﺧﻮﺩ ﻣﺎ ﺑﻮﺩﻩ = ﺑﺎﺷﺪ.ﻭﺍﮔﺮﻧ&#= 65224;ﺮ ﻧﮕﻴﺮﻳﻢ ، که = 5166;ﻧﺘﺨﺎﺏ ﻧﺎﺩﺭﺳﺖ،ﻭ ﻧ= 5236;ﻊ ﺯﻭﺩﮔﺬﺭ ﺍﺯ ﺳ&= #65262;ﺍﺑﻖ ﺫﻫﻨﻰ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﻢ. ﺑﺴﻴﺎﺭﺍﺯﺍﺣ= 5262;ﺍﻝ ﺧﻮﺩ،ﻭ ﺷﺮﺍﻳ= 5218; ﻣﺤﻴﻄﻰ ﺧﻮﺩﺭ&#= 65165;،ﺩﺭ ﻧﻈﺮ ﻧﻤﻰ ﮔﻴﺮ&= #65267;ﻢ ﻣﮕﺮ ﻭﻗﺘﻰ ﮐﻪ = ﻧﻴﺎﺯ ﻭ ﺩﺭﺗﻨﮕﻨﺎﺋ&#= 65264; ﻗﺮﺍﺭ ﺑﮕﻴﺮﻳ&#= 65250; ﭼﻮﻥ ﺍﻫﻤﻴﺖ ﻗ&= #65204;ﻤﺘﻬﺎﻯ ﺳﺮﺍﺳﺮ ﻭﺟﻮﺩ</= span> </spa= n>ﻭ ﺃﻧﺪﺭﻭﻥ A= 191;ﻮﺩ، ﺍﺯ ﻗﻠﺐ ﻭ ﺧﻮﻥ= ﻣﺎ،ﮐﻪ ﮔﻮﺋﻰ ﺑﻤﺎ ﻣﺮ&= #65169;ﻮﻁ ﻧﻴﺴﺘﻨﺪ.ﻳﺎ ﻫ&= #65262;ﺍﺋﻰ ﮐﻪ ﺗﻨﻔّسﻣﻴ@= 401;ﻨﻢ،ﮔﻮﺋﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65261;ﻟﻰ ﭼﻮﻥ ﺍﺣﺴﺎس ﺧ&#= 65204;ﺘﮕﻰ ﻣﻴﮑﻨﻴﻢ،ﺑﻴA= 166;ﺩ ﻫﻮﺍ ﻣﻰ ﺍﻓﺘﻴ&= #65250;. ﻭ ﻳﺎ ﻣثلا ﺗِ= 05; ﺘِﻚ ﺳﺎﻋﺖ ﺑﺎ ﺻﺪﺍ&= #65263; ﺑﻠﻨﺪ ﺁﻥ ﮐﻪ ﻣ= ﺪﺍم ﺒﻤﺎ ﻫﺸﺪﺍﺭ ﮔ&= #65196;ﺭﺯﻣﺎﻥ ﻣﻴﺪﻫﺪ.ﻭﻟﻰ ﻣ&= #65166; ﻣﺸﻐﻮﻝ ﮐﺎﺭﻯ &= #64400;ﻪ ﻫﻮس ﺩﺍﺭﻳﻢ ﻫ&#= 65204;ﺘﻴﻢ. ﻣﮕﺮ ﻭﻗﺘﻰ ﮐﻪ = ﺧﺴﺘﻪ ﺷﺪﻩ،ﺑﻔﮑﺮﻭA= 195;ﮐﺮ ﺁﻥ ﺷﻐﻞ ﻧﺒﺎﺷ&= #65268;ﻢ ﮐﻪ ﺑﺴﺎﻋﺖ ﻧﮕ&= #65166;ﻩ ﻣﻴﮑﻨﻴﻢ.ﭘﺮﺳ&#= 65206; ﺍﻳﻨﺠﺎ ﺍﺳﺖ،= 4400;ﻪ ﭼﻪ ﻋﺎﻣﻠﻰ ﺩﺭ = ﻭﺟﻮﺩ ﻣﺎ،ﺍﻳﻦ ﺩﺍﺩ= 5257; ﻫﺎﻯ ﺣﺴّﻰ ﺭﺍ &= #65165;ﻧﺘﺨﺎب ﻤﻴﮑﻨﺪ.ﻭﻟﻰ ﺑ&= #65240;ﻴّﻪ ﺭﺍ ﺩﺭ ﻧﺎﺧﻮﺩ&= #65153;ﮔﺎﻩ ﺁﻧﮕﺎه که ﺑﺪA= 261;ﻥ ﺍﻋﺘﻨﺎ ﻫﺴﺘﻴ&#= 65250;. ﻣﮕﺮ ﺭﻭﺡ ﻭ ﻓﺮ= ﺷﺘﻪ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ &#= 65267;ﻚ ﺍﻧﺴﺎﻥ،ﺩﺭ ﮊ= 5255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﺳﭙس ﺗ&= #65252;ﺎﻡ ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264; </spa= n>ﻭﺟﺴﻤی ﻤﺎ ʋ= 97;ﺍ ﺗﺪﺑﻴﺮ ﻭ ﭘﻴﮕ&= #65268;ﺮﻯ ﻭ ﺍﺩﺍﺭﻩ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. ﭼﻪ ﺑﺮﺍﻯ ﮐﺎﻣ&= #65248;ﺘﺮ ﺷﺪﻥ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ،ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺷﺪﻥ ﺁﻥ ﺭﻭﺡ ﺣ= ﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ.ﺍﻟﺒﺘ&#= 65258; ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺍﻧﺘﺨﺎﺏ ﺑﻬﺘ&#= 65198;ﻯ ﺭﺍ،ﻓﺮﺷﺘﻪ ﺑ= 5194;ﻝ ﺷﺨﺺ ﻣﻴﮕﺬﺍﺭ&#= 65193;.ﻭﺑﺮﺍﻯ ﻗﻬﻘﺮﺍ ﺭﻓﺘﻦ&#= 1548; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺍﻳﻦ ﺧﻮﺩ ﻫﻮس &= #65197;ﻭﺍﻥ ﻭﻧﻔس ﺍﻣّﺎﺭA= 257; ﺍﺳﺖ،ﮐﻪ ﺍﻧﺘ= 5192;ﺎﺏ ﻣﻴﮑﻨﺪ.ﻭ ᥻= 5;ﻄﺮﺗﺎ ﻭﮔﺎﻫﻰ ﺑﺎ ﺩﺍ&= #65255;ﺎﺋﻰ.ﺍﻟﻬﺎﻡ ﻭ ﺃﻧﺪﺭﺯ ﻓﺮﺷ&= #65176;ﻪ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65255;ﺎﺩﻳﺪﻩ ﻣﻴﮕﻴﺮﺩ.ﻭ ﺑﻘ&= #65262;ﻝ ﻣﺤﻤﺪ ﻳﺎ ﺁﮔﺎ&= #65259;ﻰ ﻋﻤﻞ ﻧﺎ ﺩﺭﺳﺖ = ﻣﻴﮑﻨﺪ.ﭼﻮﻥ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65165;ﻧﺴﺎﻥ،ﺗﻮﻟ᥷= 4; ﻓﻌﻠﻰ ﺍﻭ ﺑﻬﺸ&= #65174; ﭼﻬﺎﺭﻡ ﻣﻮﻋﻮ&#= 65193; ﺷﺨﺺ،ﺩﺭ ﺗﻮﻟ= 5194; ﭘﻴﺸﻴﻦ ﺍﻭ ﺑﻮ&= #65193;ﻩ ﺍﺳﺖ.ﻣﻴﺘﻮﺍﻧ&#= 65194; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65198;ﺗﺮ ﻭﺟﺪﻳﺪ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ&= #1548;ﺩﺭ </spa= n>ﺭﺍﻩ ﺧﺪﺍ ﻳA= 228;ﻨﻰ ﺩﺭ ﺭﺍﻩ ﺗﮑﺎﻣ&= #65246; ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺭ&= #65261;ﺡ ﺧﻮﺩ ﻭﺩﺭﺗﺤﻘ&#= 65238; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّه ﻤﺼﺮﻑ ﻧﻤﺎﻳﺪ.&= #65261;ﻳﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺑﺸﺮﻯ ﺧﻮﺩ ﺭﺍ = ﺻﺮﻑ ﻟﺬﺕ ﺷﻬﻮﺕ ﻭﺭ&= #65165;ﺣﺘﻰ ﻭﻫﻮﺳﺮﺍﻧﻰ ﻭ &= #65175;ﺤﮑﻢ ﺑﺮﻃﺒﻴﻌﺖ ﻭﺩ&#= 65267;ﮕﺮﺍﻥ ﺑﻨﻤﺎﻳﺪ.ﺯﻳﺮ&#= 65165; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻣﺘﺤﻘﻖ،ﻫﻤﺎA= 253; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻳ= ﻌﻨﻰ ﺳﺮﻧﻮﺷﺖ ﺁﻳﻨ&#= 65194;ﻩ </spa= n>ﺑﻬﺘﺮ ﺧﻮﺩ A= 197;ﺍ ﺷﺨﺼﺎ ﺑﺮﮔﺰﻳ&#= 65194;ﻩ ﺍﺳﺖ ﻭ ﺍﻟّﺎ ﺑ&= #65166; ﻣﺮﮒ ﻭﺑﺪﻭﻥ ﺗ&= #65188;ﻘﻖ ﮐﺮﺍﻣﺎت ﺒﺎﻟ= 5240;ﻮّه ﻤﺮﺑﻮﻃﻪ،ﺑﻨA= 262;ﻉ ﺑﻌﺪﻯ ﻭﺯﻧﺪﮔ&#= 65264; ﺑﻬﺸﺘﻰ ﺑﻬﺘﺮ &= #65169;ﻌﺪﻯ،ﭼﻮﻥ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻧ&= #65220;ﻔﻪ ﻣﺎﻧﺪه ﺒﺎﺷﻨ= 5194;،ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﻃﺒﻴ&#= 65228;ﺘﺎ ﺗﻮﺍﻥ ﺗﻮﻟﺪ ﻧ&= #65262;ﻉ ﺑﻬﺘﺮ ﺩﺍﺷته = 5170;ﺎﺷﺪ. ﻭﺍﮔﺮ ﺑﻬﺮ ﺩﻟ&= #65268;ﻞ ﻭﺣﮑﻤﺘﻰ،ﭼﻨA= 166;ﻥ ﺗﻮﻟﺪﻯ ﺑﺮﺗﺮ &= #65193;ﺳﺖ ﺩﺍﺩ ﺑﺎ ﻫﺰﺍﺭ&= #65165;ﻥ ﻋﻴﺐ ﻭ ﺿﻌﻒ ﺩﺭ= ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺗﻮﻟ&#= 65194; ﺑﻌﺪﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ ﻣﺎﻧﻨﺪ ﮐﻢ ﻋﻘ&= #65248;ﻰ ﻭ ﻧﺎﺑﻴﻨﺎﺋﻰ &= #65261; ﻓﻠﺞ ﺑﻮﺩﻥ،ﻭ &#= 65259;ﺰﺍﺭ ﻋﻴﺒﻰ ﮐﻪ ﺍﻣﺮ&= #65261;ﺯ ﺩﺭ ﺧﻴﻠﻰ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻣﻰ ﺑﻴﻨﻴﻢ.ﮐﻪ = ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ، ﻣﺘﻮﻟ= 5194; ﻧﻤﻰ ﺷﺪﻧﺪ،ﺑ= 5256;ﻔﻊ ﺁﻧﺎﻥ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ. ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕ&#= 65198;،ﺍﺯ ﺍﻧﻄﺒﺎﻋﺎﺕ ﻧ&#= 65166;ﺧﻮﺩﺁﮔﺎﻩ ﻭﺍﻓﮑﺎﺭ ﺻﺎﺩ&#= 65197;ﻩ ﺁﻥ ﺑﺬﻫﻦ ﻭ ﺳﭙ= س ﺑﺰﺑﺎﻥ ﻭﺩﺭ ﻋ&= #65252;ﻞ ﻭ ﺍﺟﺮﺍ ﺩﺭ ﺗﻦ= ﮐﻪ ﻫﻴﻮﻡ ﻣﻴﮕﻮﻳ&#= 65194; ﻣﻄﺮﺡ ﺑﺎﺷﺪ. ﻭ= ﻣﻌنی ﺪﻳﮕﺮی ﺪﺭ ﮐﺎ&#= 65197; ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﻳﺎ ﻣﻌﺮﻓﺖ ﺟﺪﻳﺪ &= #65199;ﻳﺮﺍ ﺍﻳﻦ ﺍﻓﮑﺎﺭ ﻭ&= #65165;ﻧﻄﺒﺎﻋﺎﺕ ﻭ ﺍﺣﮑﺎﻡ ﺁﻥ، &= #65183;ﺰ ﺭﻣﺰ ﻭ ﺳﻤﺒﻮﻝ = ﻧﺨﻮﺍﻫﻨﺪ ﺑﻮﺩ.ﮐﻪ ﺭﻣﺰ ﺑ= ﺎ ﻣﻀﻤﻮﻥ ﻭﻣﻔﻬ&#= 65262;ﻡ ﻭﻣﺤﺘﻮﺍﻯ ﻣﻌ&#= 65198;ﻓﺘﻰ ﺁﻥ ﻓﺮﻕ ﺩﺍﺭﺩ.= ﻳﻌﻨﻰ ﻭﻗﺘﻰ که اﻳﺪA= 259;ﺎﻯ ﺍﺯ ﻓﮑﺮ ﺩﺍﺭﻳ&= #65250;،ﺑﺎﻳﺪ ﺩﺭﻙ ﮐﻨﻴﻢ،ﮐ= 5258; ﺁﻥ= ﺍﻳﺪﻩ= ; ﭼﻴﺴﺖ.ﻭ ﺍﻳﻨﮑﻪ ﭼﻪ ﻣﻌ&= #65256;ﻰ ﻭ ﻣﻔﻬﻮﻡ ﻭ ﻣﻌ= ﺮﻓﺖ ﻭﺑﺮﺩﺍﺷﺘﻰ ﺟ&#= 65194;ﻳﺪ ﺑﺮﺍﻯ ﻣﺎ ﺩﺍﺭ&= #65193;.ﺗﺮﺩﻳﺪﻯ ﻧﻴﺴﺖ،ﮐﻪ ﻣﻌ= 5256;ﻰ ﻭﻣﻔﻬﻮﻡ ﻳﻚ ﻓ&= #64401;ﺮ،ﺟﺪﺍ ﺍﺯ ﻫﻢ ﻣﻴﺒﺎﺷ&= #65194; ﻭ ﺗﻔﮑﻴﻚ ﺁﻧﻬ&= #65166; ﮐﺎﺭ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻣﺎ ﺍﺳﺖ.ﻋﻠﺎﺋ&= #65252;ﻰ ﻭ ﺭﻣﻮﺯﻯ ﺭﺍ ﻣ= ﻴﻨﺎﻣﻴﻢ،ﮐﻪ ﺗﺎ ﮐﻨﻮﻥ ﺑﺪﻭ&= #65253; ﻣﻌﻨﻰ ﺑﻮﺩه ا= 5255;ﺪ.ﻭﭼﻮﻥ ﮐﺴﻰ ﺭﻣﺰ ﻭﺳﻤ&= #65170;ﻮﻝ ﺭﺍ ﺑﮑﺎﺭ ﺑﺒﺮ&= #65193;،ﺁﻧﮕﺎﻩ ﺩﺭﺳﺎﺑﻘﻪ ﺧﻮ&#= 65193; ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ &= #65251;ﻌﻨﻰ ﻭﻣﻘﺼﻮﺩ ﻭﻣﻔ&#= 65260;ﻮﻡ ﺁﻥ ﭼﻴﺴﺖ.ﮐﻪ ﺍ= ﻳﻦ ﺧﻮﺩ ﻣﻌﺮﻓﺘﻰ &= #65183;ﺪﻳﺪ ﺍﺳﺖ.ﭼﻪ ﻣﻄﻠﺒ&= #65264; ﺟﺪﻳﺪ ﺑﺮﺗﺮ، &#= 65261;ﭼﻪ ﺗﮑﺮﺍﺭﻯ ﺑﻰ ﺃ&= #1579;ر،ﻭ ﻳﺎ ﺣﺘﻰ ﻣﻨﻬﺪ&= #65249; ﮐﻨﻨﺪﻩ ﻣﻔﺎﻫ&#= 65268;ﻢ ﻗﺒﻠﻰ ﺫﻫﻦ ﻭﺭ&= #65261;ﺍﻥ ﻣﺎ ﺑﺎﺷﺪ. ﮐﻪ ﺁ= ;ﻧﺮﺍ ﺍﻧﺤﺮﺍﻑ ﻭ ﻓﺴ&= #65166;ﺩ،ﻳﺎ ﻓﺴﻖ ﻳﺎﻫﻤﺎﻥ &= #64344;ﺴﻚ ﺭﻭﻯ ﻣﻘﺎﻡ ﺍﻟ&= #65260;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻴﺪﺍﻧﻴﻢ.ﮐﻪ &= #65251;ﺎﺭﺍ ﺍﺯ= ﺭﺍﻩ ᥷= 3;ﺭ ﻣﻴﺒﺮﺩ.ﻭﺍﮔﺮ &= #65197;ﺍﻩ ﺩﺭﺳﺘﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷیم.ﻭﺍﻟّʋ= 66; ﺩﺭﺭﺍﻩ ﻏﻠﻂ ﻫﺮ ﺍﻧﺤﺮ&= #65165;ﻑ ﺟﺪﻳﺪ ﻫﻤﭽﻨﺎ&#= 65253; ﺍﻧﺤﺮﺍﻑ ﻭ ﺷﺎ&= #65267;ﺪ ﺷﺪﻳﺪﺗﺮ ﺑﺎﺷ&#= 65194;.ﺗﻨﻬﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺴﺘﻨﺪ،ﮐﻪ ﻓ= 4401;ﺮ ﮐﺴﻰ ﺭﺍ ﻣﻨﺤﺮ&= #1601; ﻨﻤﻴﮑﻨﻨﺪ،ﮐA= 258; ﻧﺰﺩﻳﮑﺘﺮ ﺑﺮ&#= 65165;ﻩ ﺣﻘﻴﻘﻰ ﻭ ﻓﻄﺮ&= #65263; ﻭﻃﺒﻴﻌﻰ ﻭ ﺍﻟ&= #65260;ی ﺒﺪﻳﮕﺮی ﻨﺸﺎ= 606; ﻤﻴﺪﻫﻨﺪ.ﻟﺬﺍ &= #65259;ﻤﻪ ﻳﮑﺴﺎﻥ ﻫﺪﺍﻳ&#= 65174; ﻧﻤﻴﺸﻮﻧﺪ.ﻭﻟ&#= 65264; ﻧﺴﺒﺘﺎ ﺑﺮﺍﻩ &= #65251;ﺴﺘﻘﻴﻢ ﻗﺎﺋﻢ ﺭﺳﺎﻥ ﺷ&= #65260;ﻮﺩﻯ ﻧﺰﺩﻳﻚ ﻣﻴﺸﻮ&#= 65255;ﺪ.ﻭ ﺍﮔﺮ ﺩﻗﻴﻘﺎ ﺩ&= #65197; ﺭﺍﻩ ﺍﻟﻬﻰ ﻗﺮ&= #65165;ﺭ ﺑﮕﻴﺮﻧﺪ،ﺁﻧ@= 405;ﺎﻩ ﺑﺸﻬﻮﺩ ﻗﺎﺋﻢ &= #65197;ﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻣﻴﺮﺳ= 5256;ﺪ.ﻭ ﻣﻨﻄﻘﺎ ﺑﺮﺍﻯ &= #65187;ﻘﻴﻘﺖ ﻳﺎﺑﻰ،ﻭﻧﻪ ﺣ= 5176;ﻰ ﻭﺍﻗﻌﻴّﺖ ﻧﺴ= 5170;ﻰ،ﺁﻧﻬﻢ ﻫﺮﮐس ﺑﺮﺣﺴﺐ &#= 65169;ﺮﺩﺍﺷﺖ ﻭﺗﺼﻮﺭﺍﺕ ﺧﻮ&#= 65193; ﮐﻪ ﺑﺪﺍﻥ ﻗﺎﻧ&= #65226; ﻫﺴﺘﻨﺪ.ﺍﻧﻄﺒ&#= 65166;ﻉ ﻭ ﺍﺣﺴﺎس،ﺫﺍA= 175;ﺎ ﺑﺎ ﻓﮑﺮ ﻭ</= span> &#= 65165;ﻳﺪﻩ، ﺑﺘﻨﻬﺎﺋﻰ ﻧﻤ&#= 65264; ﺗﻮﺍﻧﺪ ﺑﻤﺎ ﻧ&= #65208;ﺎﻥ ﺑﺪﻫﻨﺪ،ﮐﻪ ﺁ= 5255;ﻬﺎ ﻧﻤﺎﻳﻨﺪﻩ ﻭﻣ&#= 65228;ﺎﺩﻝ ﭼﻪ ﭼﻴﺰﻯ ﺩﺭ ﺩ= ﻧﻴﺎﻯ ﺧﺎﺭﺝ ﻫﺴﺘﻨﺪ.&= #65261; ﺁﻧﭽﻪ ﺗﺼﻮﺭ ﻣ&= #65268;ﮑﻨﻴﻢ،ﺍﻧﺘʌ= 00;ﺍﻉ ﺫﻫﻦ ﺁﻟﻮﺩﻩ ﻣ&= #65166; ﺍﺳﺖ.ﮐﻪ ﺍﻭﻫﺎ&= #65249; ﻭ ﺗﺨﻴّﻞ ﺍﺯ ﻭ&= #65165;ﻗﻌﻴّﺖ، ﭼﻪ ﺭﺳﺪ ﺑﺤﻘﻴ&= #65240;ﺖ ﻫﺎﻯ ﺃﺑﺪﻯ ﺩﺭ = ﺍﺧﺘﻴﺎﺭﻧﺪﺍ= 5197;ﻧﺪ.ﻳﻌﻨﻰ ﺁﻧﻬﺎ ﺑﺘﻨﻬﺎ&#= 65163;ﻰ ﻣﻌﻨﻰ ﻧﺪﺍﺭﻧ&#= 65194;.ﻣﮕﺮ ﮐﻪ ﺭﻣﺰ ﻭﺍﺷﺎ&= #65197;ﻩ ﻭ ﺳﻤﺒﻮﻝ ﻭ ﺗﻤ= ثیلی ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑ= 5166;ﻳﺪ ﻓﺎﻋﻠﻰ ﻫﻢ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ.ﮐﻪ ﻫﻤﺎ&= #65253; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻟﻮﺩﻩ ﺍﺳﺖ.ﻭﻧﻪ ﺣﺘﻰ = ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ،ﮐﻪ ﭼﻪ ﻫﺴﺘﻨﺪ ﻭ ﭼ= ﻪ ﺭﺍﻫﻰ ﺭﺍ ﺑﺮﺍ&= #65263; ﺃﺑﺪﻳّﺖ ﻃﺒﻖ &#= 65235;ﺮﻣﺎﻥ ﻃﺒﻴﻌﺖ ﻭ ﺧﺪﺍ&= #65261;ﻧﺪ،ﺩﺭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﺎ= ﻳﺪ ﺣﺘﻤﺎ ﺍﺯ ﺍﻳﻦ = ﺭﻣﻮﺯ ﻭ ﻋﻠﺎﺋﻢ ﮔﺬﺷ&= #65174;،ﻭﺑﺤﻘﺎﻳﻖ ﻣﻌﺮﻓﺘﻰ ﺑﺮﺗ&#= 65198; ﺭﺳﻴﺪ.ﭼﻪ ﻣﻌﻨ&= #65264; ﻭﺍﻗﻌﻰ،ﻫﻤﺎA= 253; ﺣﻘﺎﻳﻖ ﻣﻴﻨﻮ&#= 65263;، ﮐﻪ ﻋﺮﺑﻰ ﺷﺪﻩ = ﺁﻥ ﻣﻌﻨﻮﻯ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺭﻣ&#= 65262;ﺯ ﺭﺍ ﺑﺮﺍﻯ ﻣﺎ ﺗ= ﻔﺴﻴﺮ ﺣﻘﻴﻘﻰ ﻧﻤﺎﻳ&#= 65194;.ﻭﻧﻪ ﺍﺯ ﻓﺮﻳﺒﻰ ﺑﻔ&= #65198;ﻳﺐ ﺩﻳﮕﺮ ﺑﺮﺳﻴﻢ. = ﻭﺍﺯ ﭼﺎله اﻯ ﺑﭽﺎA= 257; ﺑﻴﻔﺘﻴﻢ.ﻃﺒﻴ&#= 65228;ﻰ ﺍﺳﺖ،ﺍﮐﺘﻔﺎ = 5169;ﻔﺎﻋﻞ ﺗﻌﻴﻴﻦ ﮐﻨﻨﺪ&#= 65257;،ﻳﺎ ﻧﻔسﺍﻣّﺎﺭﻩ A= 153;ﻟﻮﺩﻩ ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ= 5187;ﺘﻰ ﻭﺣﺸﻰ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﺸﺮﻯ،ﻧﺒﺎﻳA= 194; </spa= n>ﺗﻮﻗﻒ ﻧﻤﻮʋ= 93;.ﮐﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﻭﺩ&= #65197; ﻓﻄﺮﺕ ﻭﺟﻮﺩ ﻣ&= #65166;،ﺍﮔﺮ ﺗﮑﺎﻣﻞ ﻭﺗﻌﺎ&#= 65247;ﻰ ﻧﺒﺎﺷﻨﺪ، ﺣﺘ= 5252;ﺎ ﺳﻘﻮﻁ ﻭ ﻗﻬﻘﺮ&= #65165; ﻭﮐﺎﺭﻣﺎﻫﺎﻯ &#= 65169;ﺎﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﻧ&= #65204;ﺦ ﻭ ﻣﺴﺦ ﻭ ﻓﺴﺦ ﻭ= ; ﺭﺳﺦ ﻭﻭﺳﺦ ﺑﺪﻧﺒﺎ&#= 65245; ﺩﺍﺭﻧﺪ.ﻭﺍﺯ ﺍ&= #65255;ﻄﺒﺎﻉ ﻭ ﺍﺣﺴﺎس ﻭ ﺍﻓ&= #64401;ﺎﺭ ﻣﺮﺑﻮﻃﻪ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ ﻭ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘ= ﻠﻬﺎﻯ ﻣﺮﺑﻮﻃﻪ ﺭﺳﻴ&#= 65194;ﻩ، که ﺒﺎﺧﻠﺎﻕ ﻭ &#= 65175;ﺮﺑﻴﺖ ﻭ ﮔﻔﺘﺎﺭ ﻭﺭﻓ&= #65176;ﺎﺭ ﻭ ﮐﺮﺩﺍﺭ ﻭ ﭘﻨ= ﺪﺍﺭﻫﺎﻯ ﻧﻮﻉ ﺁﻳﻨﺪﻩ ﻧ&= #65268;ﺎﻣﺪﻩ ﻧﻮع ﻔﻮﻕ ﺑﺸﺮ&#= 65263; ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ &= #65197;ﺳﻴﺪ.ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻧﻮﻉ ﺑﺸﺮی عق= 04; ﺩﺍﺭﻧﺪ.ﻭﺩﺭ᥽= 1;ﻮﺟﻮﺩﻳت ﭽﻬﺎﺭﺑُﻌﺪﻯ = 5259;ﺴﺘﻨﺪ. که ﺒﺸﺮ سه ﺒُʌ= 28;ﺪﻯ ﻭﺣﻴﻮﺍﻧﺎت ﺪ= 5261; ﺑُﻌﺪﻯ ﻭ ﮔﻴﺎ&#= 65259;ﺎﻥ ﻳﻚ ﺑﻌﺪﻯ ﻭﺟﻤ&= #65166;ﺩﺍت ﺒﺪﻭﻥ ﻫﺮﺑُﻌ= 5194;ﻯ ﺣﻴﺎﺗﻰ از نظž= 5; ما ﻫﺴﺘﻨﺪ. ﮔﺮ&#= 1670;ه ﺒﺎﻳﺪ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮی ﺮﻓ&#= 65174;.ﻭ </spa= n>ﺣﺘﻰ ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ; ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﻧﺪ،ﮐﻪ ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎ&#= 65253; ﺭﺍ ﺟﻮﻟﺎﻥ ﺧﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ.ﻭ ﺗﻤﺎﻡ = ﻣﻮﺟﻮﺩﺍﺕ ﺑﺸﺮﻯ ﺭﺍ ﺑﮑﻨ&= #65166;ﺭﻯ ﺩﺭ ﺟﻨﮕﻞ ﻭ ﺻﺤ= ﺮﺍﻫﺎ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻨ&#= 65194;. ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺸ&= #65198;ﻯ ﻣﻴﻤﻮن ها ﺭﺍ = 5169;ﺠﻨﮕﻞ ﻣﻨﺤﺼﺮ ﮐﺮﺩ.ﮔ&= #65198;ﭼﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65200;،ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮﻋﻘﻞ ﻧ&#= 65262;ﻉ ﻣﻴﻤﻮﻥ ﺩﺍﺭﺩ.&= #65261; ﺑﺮﺗﺮ ﺍﺯ ﻓﻮﻕ = ﺑﺸﺮﻯ، ﻫﺰﺍﺭﺍﻥ ﺍﻧﻮ</= span>ﺍﻉ ﻋﻈﻴﻢ ﺗA= 198; ﺗﺎ ﺃﺑﺪﻳّﺖ ﻣﻄﻠ= 5238; ﺩﺭ ﭘﻴﺶ ﻫﺴﺘﻨ&= #65194;.ﻭ ﻫﺮﻳﻚ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #65175;ﻤﺪﻥ ﻭﻣﻮﺟﻮﺩﻳّﺖ = 5193;ﺭ ﺍﺑﻌﺎﺩ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﮔﻮﺋﻰ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺩﺭ ﺯﻣﻴﻦ ﻭﺯﻣ&= #65166;ﻥ ﻭ ﻓﻀﺎ ﻭﮐﻬﮑﺸ&= #65166;ﻧﻬﺎ،ﭘﺮﻭﺍʋ= 99; ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ.&= #65207;ﺎﻳﺪ ﮔﻔﺘﻨﻰ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺣﺘﻰ ﺍﺣﺴﺎﺳﺎ&#= 65173; ﻭﻣﻌﻨﻰ ﻫﺎ ﺷﺒ&= #65268;ﻪ ﺑﻬﻢ ﺑﺎﺷﻨﺪ،= 5169;ﺎﺯ ﻫﻤﻪ ﺑﺎﻫﻢ &#= 65193;ﺭ ﻧﻘﻄطه اﻯ،ﺩ᥷= 7; ﻣﻘﺎﺑﻞ ﻫﻢ ﻗﺮﺍﺭ ﻣﻴﮕ&= #65268;ﺮﻧﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺩﺭ ﻓﻬﻢ ﺩﺭ ﺍﺣ= ﺴﺎس ﺩﻳﺪﻥ ﻭ ﺷﻨﻴﺪ&= #65253; ﻋﺪﺩ ﺩﻭ ﺑﺎ ﻋﺪ= ﺩ ﺳﻪ،ﭼﻘﺪﺭ ﻣﺮ= 5165;ﺗﺐ ﻣﺘﻔﺎﻭﺕ ﺑﺎﻫ&#= 65250; ﺩﺍﺭﻧﺪ. ﺍﮔﺮ ﻣ= ﻌﻨﻴﻬﺎ ﺑﺮﺗﺮ ﺍﺯ ﺍﺣﺴ&= #65166;س ﺧﺎﺭﺟﻰ ﺑﺎﺷﺪ&#= 1548;ﻗﻄﻌﺎ ﻣﻴﻨﻮﻯ ﻫﺎﻯ ﻣ&= #65248;ﮑﻮﺗﻰ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﻭ&= #65227;ﻘﻠﻬﺎﻯ ﻣﻮﺍﺯﻯ ﻣﺮﺑﻮ&#= 65219;ﻪ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﺴﺘﻨﺪ که ﺒﺎ= 5267;ﺪ ﺑﺪﺍﻧﻬﺎ ﺭﺳﻴ&#= 65194;.ﻭﺍﮔﺮ ﻧﺮﺳﻴﻢ ﭘس ﺍﺯ &= #64400;ﺎﺭﻣﺎﻫﺎﻯ ﻣﮑﺮﺭ ﻭﺗﻮﻟﺪ&#= 65165;ﺕ ﺣﻴﻮﺍﻧﻰ،ﺑﻬA= 252;ﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺣ&= #65176;ﻰ ﻭﻇﻴﻔﻪ ﺭﺳﻴﺪ&#= 65253; ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻣﺬﻫﺒﻰ ﺭﺳﻴﺪ.&= #65165;ﮔﺮ ﺍﻣﺮﻭﺯ ﺑﺎ ﺃﻧ&= #65194;ﻙ ﮐﻮﺷﺶ ﺳﻠﻮﮐﻰ&#= 1548;ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺍﻳﺪﺁ= 5245; ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺳﻴﺪ .<o:p></o:p> = 5259;ﻴﻮﻡ ﺩﺭ ﺗﻔﺴﻴﺮ ﺧﻮ&= #65193; ﺍﺯ ﺍﻳﺪﻩ ﮐﻠّ&#= 65264;،ﻣﺎﻧﻨﺪ ﺑﺎﺭﮐﻠﻰ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﺗﻤﺎﻡ ﺍﻓﮑﺎﺭ ﮐﻠّﻰ &#= 64380;ﻴﺰﻯ ﺟﺰ ﻫﻤﺎﻥ ﺍﻓﮑ&= #65166;ﺭ ﺟﺰﺋﻰ ﻧﻴﺴﺖ.ﺯ&= #65267;ﺮﺍ ﺍﻳﻨﺎﻥ ﺑﺮﺍﻯ &= #65251;ﺤﺘﻮﻳﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261;ﺣﺪﺗﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺘﻨ&#= 65194;.ﻭ ﻟﺎﻣﺮﮐﺰﻳّﺖ = 5195;ﻫﻦ ﺭﺍ ﻣﻌﺘﻘﺪﻧﺪ.&= #65261;ﺍﺭﺗﺒﺎﻁ ﺟﺰﺋﻴّﺎﺕ ﺑﺎ &#= 65165;ﻳﻦ ﻧﺎﻡ ﮐﻠّﻰ،ﻣA= 228;ﻨﻰ ﻭﺳﻴﻊ ﺗﺮ ﺩﺍﺭ&= #65193;.ﻭ ﺷﺎﻣﻞ ﺍﻓﺮﺍﺩ &= #65193;ﻳﮕﺮﻫﻢ ﻣﻴﺸﻮﺩ ﻫﻢ ﺍﺳ&= #65250; ﺟﺪﻳﺪ ﻭﻫﻢ ﺩﻟ&= #65166;ﻟﺖ ﻭﺳﻴﻊ ﺗﺮ ﺍﺳﺖ.= ﭘﺶ ﻧﻤﻰ ﺗﻮﺍﻧﺪ،= 4400;ﻞ ﮐﻨﺎﺭ ﻫﻤﺎﻥ ﺍ&= #65183;ﺰﺍ </spa= n>ﻗﺮﺍﺭ ﮔﻴﺮʌ= 55;ﺪ. ﺍﮔﺮ ﻧﻔس ﻭﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ ﺩﺭ ﺍﻧ&= #65176;ﺨﺎﺏ ﻳﻚ ﻧﻤﻮﻧﻪ ﺟﺰ&= #65163;ﻰ ﺑﻨﺎﻡ ﮐﻠّﻰ ﻣ&#= 65268;ﺂﻭﺭﺩ،ﺑﺮﺣ᥸= 4;ﺐ ﻫﻮس ﻭﻧﻔﻊ ﺁن= 740; ﻭ ﺳﻄﺢ ﻋﻘﻞ ﻧﺴ= ﺒﻰ ﺷﺨﺺ ﺍﺳﺖ.ﭘس ﺍ&= #65267;ﻦ ﮐﻠّﻰ ﺑﻤﻌﻨﻰ &#= 65261;ﺍﻗﻌﻰ ﺩﺭ ﺳﻄﺢ ﻭﺟﻮﺩ&= #65263;ﺑﺮﺗﺮﻯ،ﺍﺯ ﺍﺟﺰﺍﻯ ﺁﻥ ﻧﻴ&= #65204;ﺖ،ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﻣﻌﻨ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺍ&= #65183;ﺰﺍ ﺑﺪﻫﺪ. ﺷﺎﻳﺪ ﮔ= ﻔﺘﻪ ﻫﻴﻮﻡ ﺑﺮﺍﻯ ﺍ&= #65235;ﺮﺍﺩ ﻏﻴﺮ ﺳﺎﻟﻚ ﺻﺎ&= #65193;ﻕ ﺑﺎﺷﺪ.ﻭﻟﻰ ﻋﻤ&= #65248;ﺎ ﮐﺎﺭ ﺳﺎﺯ ﻣﻌﺮ&= #65235;ت ﺮﺳﺎﻧﻰ ﻧﻴﺴﺖ. = ﭼﻪ ﺭﺳﺪ ﺑﺘﮑﺎﻣﻞ &= #65197;ﻭﺍﻥ ﺁﻟﻮﺩه ﺨﻮﺩ ﺣ&#= 65176;ﻰ ﺍﮔﺮ ﻳﻚ ﮐﻠّﻰ &= #65203;ﻄﺢ ﺑﺮﺗﺮ ﺍﺯ ﺍﺟﺰ&= #65165;ﻯ ﺁﻥ ﺑﺎﺷﺪ، ﺑﺎ&#= 65199; ﺍﺯﺧﻂ ﺣﻘﻴﻘت اﻟﻬﻰ ﺧﺎﺭﺝ ﺍ&#= 65203;ﺖ.ﻳﻌﻨﻰ ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺭﺍ ﺑﺎﻟﺎ ﻧﻤﻴ&= #65170;ﺮﺩ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﻧﺠ= ﺎﺕ ﺷﻬﻮﺩﻯ ﻭﺍﺯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﺪﻫﺪ،= 4400;ﻪ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65259;ﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﮐ&= #65258; ﺳﺎﻟﻚ ﻭﻟﺎﻳﺖ &= #65169;ﺎ ﺗﺨﻠﻴﻪ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺧﻮﺩ،ﻭﺗﺰﮐﻴA= 258; ﻧﻔس ﺣﻴﻮﺍﻥ،A= 261;ﺣﺘﻰ ﺑﺸﺮﻯ ﮐﻨﻮنی = 5192;ﻮیش ﺮﺍﻩ ﺭﺍ ﺑﺮﺍﻯ = ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65259;ﻤﻮﺍﺭ ﻣﻴﮑﻨﺪ،ﺗﺎ ﺑ= 5166; ﻣﺸﻴّﺖ ﺍﻟﻬﻰ &#= 65261; ﺩﺭﻫﺮ ﻣﺮﺣﻠﻪ &= #65193;ﺭﺣﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﺗﺰ&= #64400;ﻴﻪ،ﺑﻴﻚ ﺷﻬﻮﺩ ﺑﺮﺗﺮ ﺑ&= #65198;ﺳﺪ. ﮐﻪ ﺑﺎ ﺷﻬﻮﺩ ﺷ= ﺸﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻧﺠﺎﺕ &#= 65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺩﺳﺖ ﻣﻴﺪﻫﺪ<sp= an dir=3DLTR>.ﻭﻧﻪ ﺑﻬﺮ ﺷﮑﻞ ﻣﺤﺘ&= #65262;ﻳﺎﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﺍ ﺗﺮﮐﻴﺐ ﮐﻨﻴﻢ&#= 1548;ﻭ ﻧﺎﻡ ﮐﻠّﻰ ﺑﺂ&#= 65253; ﺑﺪﻫﻴﻢ. ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﺑﺄﺻﻞ ﻣﺮﮐﺰﻳ&#= 1617;ﺖ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65195;ﻫﻦ ﻭ ﺭﻭﺍﻥ ﻳﺎ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻌﺘﻘﺪ &= #65169;ﺎﺷﻴﻢ، ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﮐﻪ ﺑﺮﺍﻯ ﻫﻤﻪ = ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴﺖ،ﺩﺭ ﺳﺎﻟ= 5242; ﺗﺰﮐﻴﻪ ﮐﺮﺩﻩ&#= 1548;ﺑﻬﺮ ﻧﺴﺒﺘﻰ ﻣﻌﺮﻓ&#= 65174; ﺟﺪﻳﺪ، ﺑﺮﺍﻯ &#= 65211;ﺎﺣﺐ ﭼﻨﺎﻥ ﺭﻭﺍﻥ ﺗ&= #65200;ﮐﻴﻪ ﺷﺪﻩ ﻧﺴﺒﻰ ﺍﺳ&= #65174;.ﺁﻧﮕﺎﻩ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺍ&= #65199; ﺟﺰﺋﻴﺎﺕ ﻭ ﺍﻧ&= #65220;ﺒﺎﻋﺎﺕ ﺟﺪﻳﺪﻯ ﺍﻟﻬﻰ &= #65207;ﺪﻩ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﮐ&= #65258; ﻫﻢ ﻭﺣﺪﺕ ﮐﻠّ&#= 65264; ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ،ﻭﻫﻢ ﻣ= 5228;ﺮﻓﺖ ﺟﺪﻳﺪ ﻭ ﺑﺮﺗﺮ = ﺑﺎﻧﺴﺎﻥ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺍﺻ&= #65246; ﻣﻌﺮﻓﺘﻬﺎ ﺍﺯ &= #65251;ﺮﺍﺗﺐ ﺑﺮﺗﺮ ﻣﺪﺑّﺮ &#= 65165;ﻧﺴﺎﻥ ﺍﺳﺖ.ﻭنه اﺯ ﺗ= 5198;ﮐﻴب ﺠﺰﺋﻴّﺎت ﺒﺸA= 198;ﻯ ﻭﺣﻴﻮﺍنی ﻮ ﻣ= 5166;ﺩﻯ ﺫﻫﻦ ﻫﺮﺍﻧﺴﺎ&#= 1606; ﺒﺸﺮی کلّی ﺠ᥾= 2;ﺋﻰ،ﺍﺯﺟﺰﺋﻴ&#= 1617;ﺎﺕ ﺑﻴﺸﺘﺮ ﮐﻪ &#= 64400;ﺸﺶ ﻧﻔس ﺍﺳﺖ ﮐﻪ ﺩ&= #65261;ﺳﺖ ﺩﺍﺷﺖ. ﻭﻣﻌﻴﺎ&= #65197; ﺷﻨﺎﺳﺎﺋﻰ ﺭﺳ&#= 65268;ﺪﻩ ﻫﺎﻯ ﺟﺪﻳﺪﻯ ﺑ&= #65198;ﺍﻯ ﺍﻭ ﻧﻤﻴﺒﺎﺷﺪ.&= #65261;ﭼﻮﻥ ﻫﻴﭻ ﭼﻴﺰﻯ ﺩﺭ = ﻃﺒﻴﻌﺖ ﺗﮑﺮﺍﺭﻯ ﻧﻴﺴ&#= 65174;،ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﭼﻨﻴ&#= 65254; ﻧﻴﺎﻓﺮﻳﺪﻩ،A= 261;ﺍﺯ ﺧﻮﺩ ﻧﻴﺰ ﺗﻘﻠ&= #65268;ﺪ ﻧﻤﻰ ﮐﻨﺪ، ﭘس &#= 65267;ﻚ ﺟزء ﻧﻤﻴﺘﻮﺍA= 255;ﺪ ﺑﻌﻨﻮﺍﻥ ﮐﻞ ﺍ&= #65255;ﺘﺨﺎب ﺸﻮﺩ.ﻭﻫﺮﮐﻠّ= 5264; ﮐﻪ ﺍﻧﺘﺨﺎﺏ ﺷ&= #65262;ﺩ،ﺑﺎﺯ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺍ&= #65235;ﺮﺍﺩ ﺟﺰﺋﻰ ﺫﻫ= ;ﻦ ﻭﺭﻭﺍﻥ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65166;ﺷﺪ.ﻭﺍﮔﺮ ﮐﻠّﻰ ﺭﺍﺳﺘﻴ= 5254; ﺑﺎﺷﺪ،ﺩﺭ ﮊﻧ= 5176;ﻴﻚ ﺭﻭﺣﻰ ﻭﺯﻳﺮ ﻧ&= #65224;ﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺍﻟﻬﺎﻡ ﺩﻫﻨﺪ&#= 65257; ﺍﺳﺖ.ﮐﻪ ﻓﻬﻢ ﻭ= ﺩﺭﺳﺖ ﻫﺮ ﺍﺣﺴﺎس ﺟﺪ&#= 65267;ﺪ ﺍﺯ ﺧﺎﺭﺝ ﺭﺍ، &= #65169;ﺮﺍﻯ ﺷﺨﺺ ﻣﻔﻬﻮﻡ ﻭ = ﺁﺷﻨﺎ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﻧ&= #65236;س ﺁﻟﻮﺩﻩ ﺑﺮﺣﺴ&#= 65168; ﻫﻮس ﺧﻮﺩ ﻭ ﻋﻘ&= #65194;ه اﻯ ﮐﻪ ﺩﺍﺭﺩ، &#= 65261;ﻧﻔﻊ ﺧﻮﺩ ﻣﻴﮕﻤﺎﺭ&#= 65193; ﭼﻴﺰﻯ ﺁﺷﻨﺎ ﺑ&= #65170;ﻴﻨﺪ.که این ﻨﻤﻰ ﺗﻮﺍA= 255;ﺪ ﻭﺍﻗﻌﺎ ﺭﺳﻴﺪ&#= 65257; ﺟﺪﻳﺪ ﺍﺯ ﺧﺎﺭ&= #65181; ﻭﺁﺷﻨﺎ ﺑﺎﺷﺪ &= #65267;ﺎ ﻧﻴﻤﻪ ﺁﺷﻨﺎ.چ&#= 1607; ﺮﺳﺪ ﺑﻨﺎ ﺁﺷﻨ&= #65166;، که ﻨﻤﻴﺘﻮﺍﻧA= 194; ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65235;ﻬﻢ ﺩﺭﺳﺖ ﺍﺯﺍﻳﻦ &= #65197;ﺳﻴﺪﻩ ﺧﺎﺭﺟﻰ ﺑﺴﺎﺯ&#= 65193; ﻭ ﻟﺬﺍ ﭼﻨﺎﻥ ﺿ= ﻌﻴﻒ ﺩﺭ ﺫﻫﻦ ﺍﺳﺖ،&#= 64400;ﻪ ﺑﺎ ﺗﻮﺟّﻪ ﺻﻮ&#= 65197;ﺕ ﻧﮕﺮﻓﺘﻪ، ﺑﺎ &#= 65165;ﻳﻨﮑﻪ ﺍﺣﺴﺎس ﺁﻥ ﺷﺪ&#= 65257;، ﺑﺴﺮﻋﺖ ﺑﻔﺮﺍ&#= 65251;ﻮﺷﻰ ﺩﺍﺋﻢ ﻣﻴﺮﻭﺩ.&= #65199;ﻳﺮﺍ ﻫﻴﭻ ﺍﻧﻄﺒﺎﻉ &= #65261; ﺗثبیتی ﺩﺭ ﻧᥴ= 6;ﺧﻮﺩﺁﮔﺎﻩ ﻧﺸﺪﻩ ﺍﺳﺖ.ﺑﺮ&= #65165;ﻯ ﻣثاﻝ ﺗﺼﻮﺭ ﻣ= 5166; ﺍﺯ ﻳﻚ ﮐﻠّﻰ ﺍ&= #65255;ﺴﺎﻥ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺷ&#= 65166;ﻣﻞ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﺑ&= #65248;ﻨﺪ ﻭﮐﻮﺗﺎﻩ،ﻳﺎ = 5203;ﻔﻴﺪ ﻭ ﺳﻴﺎﻩ ﻭ ﻋﺎﻟ= ﻢ ﺁﮔﺎﻩ ﻭ ﺟﺎﻫﻞ،ﻭ &= #65267;ﺎ ﺧﻨﺪﺍﻥ ﻭﮔﺮﻳ&#= 65166;ﻥ ﺑﺎﺷﺪ .<o:p></o:p> = 5165;ﻧﺘﻘﺎﺩ ﺍﻳﻦ ﺍﺳﺖ، ﮐﻪ &= #65165;ﻳﻦ ﮐﻠّﻰ ﻫﻴﻮﻡ ﮐ&#= 65258; ﻳﻚ ﺟزء ﺭﺍ ﻧﻤ&#= 65262;ﻧﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ،= 5165;ﺯ ﮐﺠﺎ ﭘﻴﺪﺍ ﺷﺪ&= #65257;. ﻭﺍﺯ ﮐﺪﺍﻡ ﺍﺣ&= #65204;ﺎس </spa= n>ﺭﺳﻴﺪﻩ ﺍﺯ A= 191;ﺎﺭﺝ ﺑﻮﺩﻩ،ﮐﻪ ﺩﺭ &#= 65191;ﻮﺩ ﺍﺣﺴﺎس ﺍﻳﻦ ﮐ&#= 65248;ﻴّت ﻨﺒﻮﺩه اﺳﺖ.ﺍ= 5267;ﻨﺠﺎ ﺍﺳت که ﮐﻠّﻰ A= 203;ﺎﺯی ﮋﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65267;ﻚ ﻭضع ﻤﻠﮑﻮﺗی A= 194;ﺍﺭﺩ ﻭنه کلّی ﻣﺎﺩ= ;ﻯ.ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ، ﻫﻤﺮﺍﻩ ﻗﺪﺭﺗ&#= 65260;ﺎﻯ ﻋﻘﻠﻰ ﻭﮐﻠّﻰ &#= 65203;ﺎﺯﻯ ﻫﺎﻯ ﻭﺍﻗﻌﻰ ﺗ&= #65198;، ﺍﺯ ﻣﺠﻤﻮﻋﻪ ﻫ&= #65166;ﻯ ﺍﺣﺴﺎس ﺭﺳﻴﺪ= 5257; ﺍﺯ ﺧﺎﺭﺝ ﺍﺳﺖ.= ﻭﻣﺎﻧﻤﻴﺘﻮﺍ= 5255;ﻴﻢ ﻣﻮﺿﻮﻋﺎﺕ ﻣﻌ&#= 65268;ّﻨﻰ ﺭﺍ ﺑﺎ ﮐﻤﻚ ﺍﻳ= ﻦ ﺳﻤﺒﻮﻝ ﮐﻠّﻰ &#= 65259;ﻴﻮﻡ ﺗﺸﺨﻴﺺ ﺑﺪﻫﻴ&#= 65250;.ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﺭﺳﻴﺪ&#= 65257; ﻫﺎﻯ ﺟﺪﻳﺪ ﺭﺍ = ﺑﺎ ﺳﻮﺍﺑﻖ ﺫﻫﻨﻰ &= #65251;ﻘﺎﻳﺴﻪ ﮐﻨﻴﻢ.ﭘس ﺫﻫﻦ &= #65175;ﺒﺪﻳﻞ ﺑﻤﺠﻤﻮﻋﻪ ﻟﺎ &= #65251;ﺮﮐﺰﻯ ﺍﺯ ﺳﺎﺑقه ها A= 165;ﺳﺖ. ﻭﮐﻠّﻴﺘﻰ ﻣﻄ= 5198;ﺡ ﻧﻴﺴﺖ.ﻭ ﻳﺎ ﺁﻥ= ﮐﻠّﻴﺘﻰ ﻣﻄﺮﺡ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺳﺎﻟﻚ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﻧﻪ ﮐﻠّﻰ ﺩﺭ ﺍﺳﻢ&#= 1548;ﮐﻪ ﺧﻮﺩ ﻳﻚ &#= 65183;ﺰﺋﻰ ﺭﺍ ﻧﺎﻡ ﮐﻠّﻰ &= #65193;ﺍﺩﻩ ﺑﺎﺷﺪ. ﻭ ﺑﺮﺍﻯ= ﺍﻳﻦ ﻣﻘﺎﺭﻧﻪ،ﺍﺣA= 204;ﺎس ﺟﺪﻳﺪ ﻣﺎ ﺭﺍ ﺑ= ﺎ ﻳﻚ ﮐﻠّﻰ،ﻳﺎ = 5261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺭﻭﺡ ﺳﺎ&= #65247;ﻚ،ﺑﺎ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﻣﻰ ﮐﺸﺎ&= #65255;ﺪ،ﮐﻪ ﺃﻣﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺍﺳﺖ.ﭼﻪ ﺭﺳﺪ ﺑ= ﺬﻫﻦ ﻭﺟﺴﻢ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ.ﻭ ﺍﻳﻦ ﺑﺎﻟﺎﺗﺮ &= #65193;ﺭ ﻋﻮﺍﻟﻢ ﻧﺎﺩﻳ&#= 65194;ﻩ ﺍﻟﻬﻰ ﻓﻮﻕ ﻧﺎ&= #65203;ﻮﺗﻰ ﺍﺳﺖ.ﺩﺭ ﻭﺍﻗﻊ = ﻣﺎ ﺑﻬﺮ ﺷﮑﻞ ﺑﺨﻮ&= #65165;ﻫﻴﻢ ﺩﺭ ﺑﺎﺭﻩ ﻣﮑﺎ&= #65255;ﻴﺰﻡ ﻓﮑﺮ ﻭ ﻣﮑﺎﻧﻴ&= #65204;ﻢ ﺻﻔﺎﺕ ﻭ ﺗﻐﻴﻴ&= #65198;ﺍﺕ ﻫﺴﺘﻰ،ﻭﺩﺭ ﻭ= 5183;ﻮﺩ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﺑ&= #65198;ﺭﺳﻰ ﮐﻨﻴﻢ،ﻧﺎﭼﺎA= 197; ﺑﺠﻬﺎﻥ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯﺟﻬﺎﻥ ﻣﺎﺩ&#= 65263; ﮐﺸﻴﺪﻩ ﻣﻴﺸﻮ&#= 65267;ﻢ،ﮐﻪ ﺍﺯ ﻫﺮﺭﺍﻫﻰ ﺑ&= #65198;ﻭﻳﻢ ﺑﺮُﻡ ﺧﺘﻢ ﺧﻮ&#= 65165;ﻫﺪ ﺷﺪ.ﻳﺎ ﺑﺘﻌﺒﻴ&= #65198;ﻋﺮﻓﺎﻧﻰ ﻋﺎﻗﺒﺖ ﻫﻤﻪ ﺑ&= #65166;ﻳﺪ ﺑﻪ ﺍﻭﻡ ﻭ ﻗُﻢ = ﻭ ﺧُﻢ ﻳﺎ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ،ﻭ ﺻﻔﺖ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩ ﺑﺎ= ﻣﺮﺍﺗ= ;ﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺎﻳﺪ ﺭﺳﻴﺪ.ﺩ&= #65197; ﺍﻭﻡ،ﺍﺻﻄﻠﺎA= 185; ﻗﺪﻳﻢ ﻫﻨﺪﻯ ﺑ&= #65198;ﺍﻯ ﺳﻠﻮک اﻟﻬﻰ، @= 400;ﻪ ﺩﺭ ﺩﻋﺎﺋﻰ ﮔﻔ&= #65176;ﻪ ﻣﻴﺸﻮﺩ.ﻭﻳﺎ ﻫ&= #65252;ﺎﻥ ﺍﻳﻤﺎﻥ ﻋﻤﻠﻰ &= #65169;ﻌﺪ ﺍﺯ ﺍﻳﻤﺎﻥ ﻧﻈ&= #65198;ﻯ ﺑﻮﻟﻰّ ﺍﻟﻬﻰ &#= 65193;ﺭ ﺳﻠﻮﻙ ﺍﺳﺖ.ﻭﻫ&= #65252;ﺎﻥ ﻗﻢ ﻧﻪ ﺷﻬﺮﻯ ﺩ= ﺭ ﺍﻳﺮﺍﻥ،ﮐﻪ ﺍ= 5251;ﺎﻡ ﺻﺎﺩﻕ ﮔﻔﺘﻪ، &#= 65169;ﻠﮑﻪ ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﻭ ﻗﻴﺎ= 5249; ﺑﻮﻇﺎﻳﻒ ﺳﻠﻮ&#= 64400;ﻰ،ﻭ ﻗﻴﺎﻡ ﻭﺧﺮﻭﺝ</= span> </spa= n>ﺟﺎﻥ ﺑﺸﺮﻯ A= 203;ﺎﻟﻚ ﺩﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺩﺭ ﻧﻬﺎﻳ&= #65174; ﺳﻠﻮﻙ،ﺑﺮﺍﻯ = 5197;ﺳﻴﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ.ﻭ = ﻫﻤﺎﻥ ﻗﻴﺎﻡ ﻗﻴﺎﻣﺖ &= #64404;ﻮﻧﻪ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ،ﺑﺮﺍﻯ ﺳﺎﻟﻚ &#= 65261;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ.ﮐﻪ ﻫﻢ = ﺍﮐﻨﻮﻥ ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻭﺍﺯﻫﺮ&#= 64404;ﻮﻧﻪ ﻗﻬﺮﺍﻯ ﮐﺎﺭﻣ&#= 65166;ﺋﻰ ﺭﻫﺎﺋﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﻭﺍﻟّﺎ &= #65169;ﺪﻭﻥ ﻣﺮﮒ ﻗﺒل اﺯ ﻣ&#= 65198;ﮒ، ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺷﺎ= ﻳﺴﺘﮕﻰ،ﺩﺭ ﻭﻗﺖ ﻣﺮﮒ ᥹= 9;ﺒﻴﻌﻰ ﺑﺪﺍﻥ ﺧﻮﺍﻫﺪ &= #65197;ﺳﻴﺪ.ﮔﺮﭼﻪ ﺑﺨﻠﻖ ﻫﻢ ﭘﻴﺎ&= #65251;ﺒﺮ ﮔﻮﻧﻪ ﺑﺎﺯ ﻧﻤ&= #65268;ﮕﺮﺩﺩ. ﻭ ﺍﮔﺮ ﺑﺎﺯﮔﺸ&= #65174; ﺩﺍﺷﺖ،ﻗﻴﺎﻡ = 5165;ﺯ ﺧﻮﺍﺏ ﻣﺮﮒ ﻣﻴ&= #65256;ﻤﺎﻳﺪ،ﮐﻪ ﺗﻮﻟّﺪ ﺩﻭﻡ ﻭ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﺪ.ﻭ ﺧﻮﺩ ﮐﺎﻣﻠﻰ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ،ﺍﻳﻦ ﻫ= 5252;ﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍ ﻳﺎ&#= 65235;ﺘﻪ ﺍﺳﺖ.ﻭﺗﻨﻬﺎ ﺑ&= #65198;ﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭ ﺻﻮﺭ&= #65173; ﻭ ﺳﻴﺮﺕ ﺍﻟﻬﻰ = ﺭﺍﺩﺍﺭﺩ،ﻭﻧA= 258; ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ،ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺍﻣﺎ&#= 65251;ﺖ ﻭ ﭘﻴﺎﻣﺒﺮﻯ ﻗ&= #65208;ﺮﻯ ﻭﻳﺎ ﭘﺎﺩﺷﺎﻫ&#= 65264; ﺩﻳﻨﻰ ﻧﻤﺎﻳﺪ&#= 1548;ﻭﺭﻫﺒﺮﻯ ﺣﺰﺑﻰ ﻭ ﺳﻴﺎﺳ&= #65264; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﮐﻪ ﺁﺧﻮﻧﺪ ﻫﺎﻯ ﻗ&= #65208;ﺮﻯ ﺗﺼﻮﺭ ﮐﺮﺩه ا= 5255;ﺪ.ﻭ ﭼﻮﻥ ﺍﻳﻦ ﻗﺎﺋ&= #65250; ﻏﺎﻳﺖ،ﻓﻌﻠﺎ = 5165;ﻣﺎﻡ ﺯﻣﺎﻥ ﺣَﺴَﻨA= 264; ﻏﺎﻳﺐ ﺍﺳﺖ،ﭘ= 587; ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺣﺴﻴﻨﻰ ﺑﺮﺍﻯ &= #65203;ﺎﻟﮑﺎﻥ ﺧﻮﺩ،ﻫﻤﭽﻨﺎ= 06; ﻤﻘﺎﻡ ﺣﺴﻨی ﺘﺎ ﻣﻘﺎ&#= 1605; ﻘﺎﺋﻢ ﺭﻭح اﻟ= 5240;ﺪس ﺭﺍ ﺩﺍﺭﺩ. ﭼﻮن = ﺸﻬﻮﺩ ﺗﺠﻠّﻴﺎت ﺁﻧA= 260;ﺎ ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺍﻳ= ﻦ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ، ﻋﺎﻟﻢ ﻫﺴﺘﻨﺪ &= #65261;ﺩﺍﻧﺎﻯ ﻣﻌﻨﻰ ﻗﺮﺁﻥ.ﻭ&= #65187;ﺘﻰ ﺧﻮﺩ ﻗﺮﺁﻥ ﻧﺎ&= #65219;ﻖ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194; . ﻭﻣﻨﻈﻮﺭ ﺍﺯ ﻋ= ;ﺎﻟِﻢ ﮐﺘﺎﺏ ﺧﻮﺍﻧﺪ&#= 65257; ﻧﻤﻴﺒﺎﺷﺪ ﮐﻪ &= #65203;ﺮﺍﺳﺮ ﺍﻓﺴﺎﻧﻪ ﻫﺎﻯ &= #65191;ﺮﺍﻓﻰ ﺍﺳﺖ ﺣﺘﻰ ﺍﮔﺮ = ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﻭ ﺍﻣ&= #65166;ﻣﺎﻥ ﻭﺍﻭﻟﻴﺎﻯ ﭘﻴ&#= 65208;ﻴﻦ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ &= #65199;ﻳﺭﺍ ﻣﻨﺎﺳﺐ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65259;ﺎﻯ ﺗﺎﺯﻩ ﺍﻣﺮﻭﺯ&#= 65263; ﻧﻴﺴﺘﻨﺪ.<o:p></o:p> = 5261; ﺣﺘﻰ ﺍﮔﺮ ﻓﮑﺮ ﮐﻠّ&#= 65264; ﻣﻮﺭﺩ ﺍﺧﺘﻴﺎ&#= 65197; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻧﻤﻮنه اﻯ ﺑﺮﺍﻯ ﺩﻳﮕ&#= 65198; ﺍﺟﺰﺍ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ، ﮐﻪ ﺣﺘﻰ ﺧﻮﺩ ﮐ= ﻠّﻰ ﻧﻴﺰ ﻳﻚ ﺟﺰﺋﻰ = ﺍﺳﺖ،ﮐﻪ ﻧﺎﻡ ﮐﻠّﻰ ﺗﺎ&#= 65199;ه اﻯ ﻳﺎﻓﺘﻪ ﺍﺳ&#= 65174;. ﭘﺮﺳﺶ ﺍﻳﻦ ﺍﺳ&= #65174;،ﭼﻪ ﻣﻘﺎﻣﻰ ﺁﻧﺮﺍ &= #64400;ﻠّﻰ </spa= n>ﺍﻧﺘﺨﺎﺏ ﮐʋ= 98;ﺩﻩ.ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻳﺎ ﺭﻭ&= #65165;ﻥ ﺁﻟﻮﺩﻩ ﻭﺗﺰﮐ&#= 1740;ه ﻨﺸﺪﻩ، که ﻨﻤA= 268;ﺘﻮﺍﻧﺪ ﭼﻨﻴﻦ ﺍﺯ ﻫﺮ ﺟ= ﺰﺋﻰ ﺑﮑﻞ ﺧﻮﺩﺑﺮﺳ&#= 65194;.که کوﺭ ﺧﻮﺩ ﺭﺍ ﻧ&#= 65252;ﻴﺘﻮﺍﻧﺪ ﺑﻴﻨﺎ ﮐﻨﺪ.ﺑﻠ&= #64401;ﻪ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ = ﻣﺪﺑّﺮ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻭﻳﺎ ﻣﮑﺎﻧﻴﺰ&#= 65251;ﻰ ﮐﻪ ﻫﺮﮔﺰ ﻗﺎﺑ&= #65246; ﻓﻬﻢ ﻣﺎ ﻧﻤﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺎﺷﺪ ﺍﻧﺠﺎﻡ &= #65251;ﻴﮕﻴﺮﺩ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍﮔ&#= 65198; ﻧﻈﺮ ﻫﻴﻮﻡ ﺩﺭ = ﺍﻳﻦ ﻟﺎ ﻣﺮﮐﺰﻳّﺖ= 548;ﻳﻚ ﺟزء ﮐﻞ ﺍﻧﺘﺨ= 5166;ﺏ ﺷﻮﺩ، ﺁﻧﮕﺎﻩ &#= 65165;ﺳﺘﺪﻟﺎﻝ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺤﻘﺎﻳﻖ ﺑﺮﺗﺮ ﻭﺭﺳﻴﺪ&#= 65253; ﺑﻤﻌﺮﻓﺖ ﺟﺪﻳ&#= 65194; ﺑﺮﺗﺮ ﻣﺤﺎﻝ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﺯﻳﺮﺍ ﻫﺮ= ﺍﺳﺘﺪﻟﺎﻝ ﺩﻭ ﺃﺻﻞ ﻋﻤﺪﻩ = ﺩﺍﺭﺩ.ﻳﮑﻰ ﺩﺭ ﻋﻤﻞ ﻭ ﭘﺮﻭ= ﺳﻪ ﻭ ﺟﺮﻳﺎﻥ ﺗﺤﻮ&= #65245; ﺩﺭ ﻓﮑﺮ،ﻭ ﺩﻳ&#= 64405;ﺮﻯ ﻧﺘﻴﺠﻪ ﺣﺎﺻﻞ &= #65165;ﺯ ﺍﻳﻦ ﭘﺮﻭﺳﻪ،= 5261; ﺟﺮﻳﺎﻥ ﻋﻤﻠﻰ &= #65235;ﮑﺮ ﺍﺳﺖ.ﻭﻣﺎ ﺩﺭ ﻋ= ﻤﻞ ﺗﻔﮑﺮ ﺧﻮﺩ،ﺗ= 5198;ﮐﻴﺐ ﻣﻌﻴّﻨﻰ ﺍﺯ ﺩ&#= 65165;ﺩﻩ ﻫﺎﻯ ﺧﺎﺭﺟﻰ ﺭ&= #65203;ﻴﺪﻩ ﺗﺎﺯﻩ ﻣﻴﻨﻤﺎ&#= 65163;ﻴﻢ.ﻭ ﻋﻤﻞ ﺳﺎﺧﺘﻤﺎ&#= 65253; ﻭ ﭘﻴﺸﺮﻓﺖ ﻭ ﺗ= ﺪﺍﻋﻰ ﻓﮑﺮﻯ ﺍﺯ ﺁﻧﻬ&= #65166; ﻣﻴﺴﺎﺯﻳﻢ.ﻭ ﺍ&= #65251;ﺎ ﻧﺘﻴﺠﻪ ﺣﺎﺻﻞ&#= 1548;ﺩﺭﻙ ﺭﺍﺑﻄﻪ ﺟﺪﻳﺪ&#= 65263; ﺑﺎﺷﺪ، ﮐﻪ ﺩﺍ&#= 65191;ﻞ ﺍﻳﻦ ﻭﺣﺪﺕ ﺗﺮ&= #64400;ﻴﺒﻰ،ﺫﻫﻦ ﻣﺎ ﭘﻴﺪﺍ ﻣﻴﮑ&= #65256;ﺪ.ﺍﻳﻦ ﺗﺮﮐﻴﺐ ﺑﺪﻭﻥ &= #65193;ﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﻣ&= #64401;ﺎﻧﻴﺰﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻭ ﺗﺄثیر ﺍﻟﻬﺎʌ= 51;ﻰ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺩﺭ ﻣﺎ ﻣﻴﺒﺎﺷ&= #65194;. ﺯﻳﺮﺍ ﻣﻌﺘﻘﺪ&#= 65249; ﮐﻪ ﺗﻤﺎﻡ ﺣﺮﮐ&= #65166;ﺕ ﻭﺗﻐﻴﻴﺮﺍﺕ ﺩ&#= 65197; ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﻭ&= #65193;ﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭ ﺭﻭ= ﺍﻥ ﻣﺎ ﻋﻤﻠﺎ ﺑﻮﺳ&= #65268;ﻠﻪ ﺍﺭﻭﺍﺡ ﻭﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﺍﺳﺘﺪﻟﺎﻝ ﻣﺎﺩﻯ ﺍﻳﻦ ﺃﻣ&= #65198; ﻫﺴﺖ.ﻭ ﺳﺨﺖ ﺍﺳ= ﺖ ﺑﺎﻭﺭ ﮐﺮﺩن ﻨ&#= 65236;س ﺁﻟﻮﺩﻩ ﻭﺧﻮﺩ&#= 65203;ﺮ ﻭﺧﻮﺩ ﺑﺰﺭﮒ ﺑ&= #65268;ﻨﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺮ= ﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻋ&= #65252;ﻞ ﺑﺮﺍﺣﺘﻰ ﺑﺎﻳ&#= 65254; ﻋﺎﻣﻞ ﺍﻟﻬﻰ،= 5193;ﺭ ﺗﺪﺑﻴﺮ ﻫﻤﻪ ﺍ&= #65251;ﻮﺭ ﻫﺴﺘﻴﻮﺩﺭ ﺭؤ= 5267;ﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺷﻬﻮ&= #65193;ﻫﺎﻯ ﻋﻘﻠﻰ ﺍﻟﻬﺎﻣ&#= 65264;، ﺑﺨﻮﺑﻰ ﻭﺭﺍﺣ&#= 65176;ﻰ ﺳﺎﻟﻚ ﺷﺎﻫﺪ ﺭ&= #65165; ﺑﺎﻭﺭ ﻣﻴﺪﻫﺪ.&= #64400;ﻪ ﻫﻤﻪ ﺑﺎﻭﺭﻫﺎ &= #65255;ﺘﻴﺠﻪ ﮔﻔت ﻮﺷﻨﻮﺩ ﻧ&#= 65268;ﺴﺖ،ﺑﻠکه ﺪﺭ ﺩﻳﺪن ﻮﺷﻬ&#= 65262;ﺩ ﺍﺳﺖ،ﮐﻪ ﺑﺎﻭ= 5197;ﻯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﭼ&= #65262;ﻥ ﺗﺠﺮﺑﻪ ﻣﺎﺩﻯ &= #65261; ﺭؤﻳﺎﻯ ﺷﻬﻮﺩ= 5263;،ﻳﻌﻨﻰﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ ﺩﺭﻫ&#= 65198;ﮐﺎﺭﻯﺑﺨﺼﻮʌ= 09; ﺩﺭﺳﻠﻮﻙ ﻭ ﺩﺭ = ﻋﻘﺎﻳﺪ ﺍﻟﻬﻰ ﮐﺎﻓﻰ ﻧ&= #65268;ﺴﺖ.ﺑﻠﮑﻪ ﺩﺭ ﻋﻴﻦ ﺍﻟﻴﻘ&= #65268;ﻦ،ﺑﭽﺸﻢ ﺩﻝ ﺩﺭ ﺳﻠﻮﻙ ﻭ= ﺩﻳﺪﻥ،ﺍﻳﻤﺎ= 5253; ﻭ ﻳﻘﻴﻦ ﭘﻴﺪﺍ = ﻣﻴﺸﻮﺩ.ﻭ ﻳﻘﻴﻦ،ﻫﻤﺎﻥ = 5267;ﮕﻴﻦ ﻓﺎﺭﺳﻰ ﺩﺭﻯ ﻗ&= #65262;ﻡ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ ﻭﻓﺮﻫﻨگی ﻘﺮA= 267;ﺶ ﻭ ﻣﺤﻤﺪ ﻭﻗﺮﺁ&= #65253; ﺍﺳﺖ،ﮐﻪ ﻳﮕﺎ= 5255;ﻪ ﺷﺪﻥ ﺑﺎ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺷ&= #65260;ﻮﺩﻯ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﻳﮕﺎﻧﻪ ﺷﺪﻥ ﺑ&= #65166; ﺁﻧﻬﺎ،ﻳﻘﻴﻨA= 264; ﺗﺮﻳﻦ ﺑﺮﺍﻯ ﺍ&= #65251;ﻮﺭ ﻣﺮﺍﺗﺐ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﻣﻴﮕﺮﺩﺩ.ﮔ&= #65198;ﭼﻪ ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﮐ&= #65258; ﻧﻬﺎﻳﺖ ﺍﻳﻤﺎ&#= 65253; ﻭ ﺑﺎﻭﺭﻯ ﻭ ﻳﻘ= ﻴﻦ ﺍﺳﺖ.ﻳﮕﺎﻧﻪ ﺷ&= #65194;ﻥ ﻭﮐﺴﺐ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺁ&= #65191;ﺮﻳﻦ ﺷﻬﻮﺩ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺩﺭﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﺑﺎﻳﻘﻴﻦ ﺑﺪﻭ&#= 65253; ﺗﺮﺩﻳﺪ ﺍﺯ ﺍﺣ&= #65262;ﺍﻝ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ&= #65175;ﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﻣﻴ&= #65170;ﺎﺷﺪ ﮐﻪ ﮐﺎﻣﻞ ﻭﻟﺎ&= #65267;ﺖ ﻣﺴﻴﺢ ﺑﺎ ﻧﻮﺭ = ﻣﺼﻄﻔﻮﻯ،ﻭ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65169;ﺎ ﻧﻮﺭ ﻗﺎﺋﻢ ﺗﺎ = ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺮﺳﺪ، &#= 64400;ﻪ ﺑﺎ ﻧﻮﺭ ﺭﺏّ ﺭ&= #65187;ﻤﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻳ&= #65240;ﻴﻨﻰ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ&#= 1548;ﺩﺭﺟﻪ ﻋﻘﻞ ﻭﺍﻳﻤﺎﻥ &= #65165;ﺣﻮﺍﻝ ﻭ ﺗﻤﺪﻥ ﺁﻧﻬﺎ = ﺭﺍﺗﺼﻮﺭ ﮐﻨﻴﻢ.<o:p></o:p> ﺑﺮﺍﻯ &#= 65175;ﺮﮐﻴﺐ ﺩﺭ ﻣﻘﺪﻣﺎﺕ ﺑ&= #65166;ﻳﺪ ﺑﻴﻦ ﺁﻧﻬﺎ ﺑﺮ&= #65191;ﻮﺭﺩ ﻭﺍﺗﺼﺎﻝ = ﺑﺎﺷﺪ.ﻭ ﺍﻃﺮﺍﻑ ﺍﻳﻦ ﺗ&= #65198;ﻣﻴﻨﺎﻝ ﺍﺯ ﻣﻘﺪﻣﺎﺕ ﻧ&= #65240;ﻄﻪ ﻣﺸﺘﺮﮐﻰ ﺑﻴﺎ&#= 65169;ﻴﻢ.ﺍﮔﺮ ﻣﻘﺪﻣﺎﺕ ﺭﺍ ﺑ&= #65268;ﻚ ﻭﺍﺣﺪ ﺩﺭﺁﻭﺭ&#= 65267;ﻢ، ﻣﻴﺘﻮﺍﻥ ﺑﺎﻳ&#= 65254; ﻧﺘﻴﺠﻪ ﺭﺳﻴﺪ.&= #65261;ﺑﺎ ﺍﻭﻟﻴﻦ ﺁﺯﻣﺎ&#= 65267;ﺶ،ﻣﻘﺪﻣﺎﺕ ﺩﺭ ﺁﻏﺎﺯ ﺗﺮﮐ&= #65268;ﺐ ﻭﺳﺎﺧﺘﻤﺎﻥ ﻣ&#= 65268;ﺸﻮﺩ. ﺳﭙس ﺍﺯ ﻃﺮﻳﻖ &= #65153;ﺯﻣﺎﻳﺶ ﮐﺸﻒ ﺭﺍﺑﻄﻪ ﺟ&= #65194;ﻳﺪ ﻣﻴﮑﻨﻴﻢ ﻭﺍﻳ&#= 65254; ﺣﺪس ﺧﻮﺩ ﻧﺘﻴ&#= 1580;ه اﻯ ﺍﺳﺖ.ﺍﻣﺎ ﺩ&= #65197; ﻣﻮﺭﺩ ﺳﺎﻟﮑﺎ&#= 65253; ﻭ ﮐﺎﻣﻠﺎﻥ،ﻭ= 5187;ﺘﻰ ﻧﺪﺍﻧﺴﺘﻪ ﺩﺭ &= #65165;ﻓﺮﺍﺩ ﻏﻴﺮ ﺳﺎﻟﻚ،ﺍ= 5267;ﻦ ﻧﺘﻴﺠﻪ ﮔﻴﺮﻯ &= #65251;ﻨﻄﺒﻖ ﺑﺎ ﺍﻟﻬﺎﻡ ﺭﺳ&= #65268;ﺪﻩ ﺍﺳﺖ،ﺍﮔﺮ ﮐﻪ &#= 65155;ﻣﺮ ﺟﺪﻳﺪﻯ ﺑﺎﺷﺪ.&= #65261;ﮐﺴﺎﻧﻰ ﮐﻪ ﺗﻨﻬﺎ ﺑﻤﻘ&= #65194;ﻣﺎﺕ ﺫﻫﻨﻰ ﻭﻣﺎﺩﻯ &= #65191;ﻮﺩ ﺗﻄﺒﻴﻖ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﺃﻣﺮ ﺟﺪﻳﺪﻯ ﺩﺭ ﺑﺮ = ﻧﺪﺍﺭﺩ.ﻣﺎﻧﻨ&#= 65194; ﺁﺯﻣﺎﻳﺶ سه ﺘ= 5166;ﺭ،ﮐﻪ ﻳﻚ ﻧﻔﺨﻪ ﺑﺰﻧ&= #65256;ﺪ. ﮐﻪ ﺍﻭﻝ ﺑﺎ ﺩﻭ= ﻡ،ﻭ ﺍﻭﻝ ﺗﺎ ﺳﻮﻡ،&#= 65259;ﻤﻴﺸﻪ ﻳﮑﺴﺎﻥ ﻣﻰ ﺑﻴ&= #65256;ﻴﻢ. ﺑﻨﻈﺮﻫﻴﻮﻡ ﻭ &= #65169;ﺮﺍﺩﻟﻰ ﺗﻤﺎﻡ ﺍﻧﻮﺍﻉ &= #65165;ﺳﺘﺪﻟﺎﻟﻬﺎA= 263; ﻋﻘﻠﻰ ﺑﺮﻣﻘﺎ&#= 65267;ﺴﻪ ﻭﻣﻘﺎﺭﻧﻪ ﺍﻋ&#= 65176;ﻤﺎﺩ ﻧﺪﺍﺭﻧﺪ،ﺗﺎ = 5203;ﭙس ﮐﺸﻒ ﺭﺍﺑﻄﻪ ﺑ&= #65208;ﻮﺩ.ﺍﮔﺮﭼﻨﻴ= 5254; ﻣﻘﺎﺭﻧﻬﺎﻯ ﺑ&#= 65208;ﻮﺩ،ﻣﻌﺮﻓﺖ ﺟﺪﻳﺪﻯ ﺑﻬﻤﺮ&#= 65165;ﻩ ﻧﺪﺍﺭﺩ.ﻭ ﺍﻳﻦ = ﺳﻤﭙﺎﺗﻰ ﺍﺳﺖ ﮐﻪ ﻫﻢ ﮔﻮ= ﻳﻨﺪﻩ ﺩﻟﻴﻞ،ﻭ ﻫﻢ ﺷ&#= 65256;ﻮﻧﺪﻩ ﺁﻥ،ﺑﺎ ﺁﻥ ﻣﻘ&#= 65166;ﻳﺴﻪ ﻣﻴﮑﻨﺪ.ﻭﻣﺎ ﺍ&= #65199; ﻋﻤﻠﻴّﺎﺕ ﻭﻣ= 4401;ﺎﻧﻴﺰﻡ ﺫﻫﻦ، ﭼﻪ ﺭﺳﺪ &= #65169;ﻤﮑﺎﻧﻴﺰﻡ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺧﺒﺮﻯ ﻧﺪﺍﺭﻳ&#= 65250;.ﺣﺘﻰ ﺍﮔﺮ ﻓﺮﺿﺎ ﻣﻘ&= #65166;ﺭﻧﻪ ﺑﺎﺷﺪ،ﮐﻪ ﺍﻧ= 5176;ﺨﺎﺑﻰ ﺷﺪﻩ ﺍﺳﺖ.ﻭﻟﻰ = ﺍﺷﻴاء ﺑﺮﻣﺎ ﺭﻭﺍﺑﻂ &= #65153;ﻧﻬﺎ،ﺩﺭ ﺑﺮﺍﺑﺮ ﺣﻮﺍس &#= 65197;ﺍ ﺍﺩﺭﺍﻙ ﻣﻴﺪﺍ&#= 65255;ﻴﻢ ﻭ ﻧﻪ ﺍﺳﺘﺪﻟﺎ&= #65245; ﻋﻘﻠﻰ. ﺑﻠﮑﻪ ﺍ= ﺳﺘﺪﻟﺎﻝ ﺑﺎ ﻋﻘﻞ ﺟﺰﺋﻰ&= #1548;ﻳﺎ ﻫﻤﺎﻥ ﮐﺸﺶ ﺭﻭ&= #65165;ﻧﻰ ﻭ ﺳﻤﭙﺎﺗﻰ ﺍﺳ&= #65174;.ﻭ ﺍﮔﺮ ﻫﺮ ﺍﺳﺘﺪ&= #65247;ﺎﻝ ﺑﺮﺍﺳﺎس ﺣﺪس = 5165;ﺯ ﺭﻭﺍﺑﻂ &#= 65183;ﺪﻳﺪ ﺑﻴﻦ ﺍﺷﻴاء ﺍ= 5227;ﺘﻤﺎﺩ ﮐﻨﻴﻢ،ﺍﮔﺮ ﮐ= 5258; ﻗﺒﻠﺎ ﺁﻧﻬﺎ ﺭ&= #65165; ﻧﺸﻨﺎﺧﺘﻪ ﺑﺎ&#= 65207;ﻴﻢ،ﻭ ﺣﻮﺍس ﺑﺎ ﺁﻥ ﺭ&= #65261;ﺍﺑﻂ ﺁﺷﻨﺎ ﻧﺒﺎﺷﺪ&#= 1548; ﻭﺟﺰﺋﻰ ﺍﺯ ﺍﺣ&= #65204;ﺎس ﻣﺎ ﻧﺒﻮﺩﻩ ﺑﺎ&= #65207;ﺪ،ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﭼﻨﻴﻦ ﺍﺳ&= #65176;ﺪﻟﺎلی ﺒﺎﺷﺪ،ﻣﺤﺎﻝ = 5165;ﺳﺖ ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ = ﺍﺣﺴﺎﺳﻬﺎ ﻭﺍﻓﮑﺎﺭ، ﮐﻪ &#= 65153;ثاﺭی اﻧﻌﮑﺎﺳﻰ ﺍﺯ &#= 65165;ﺣﺴﺎس ﺑﺎﺷﺪ،ﻣﺤﺪﻭA= 193; ﻣﻴﮑﻨﻴﻢ .<o:p></o:p> = 5259;ﺮ ﻧﻈﺮیه اﻯ ﺩﺭ = 5169;ﺎﺭﻩ ﻋﻘﻞ ﮐﺎﻓﻰ ﺍﺳ&= #65174;،ﻳﻘﻴﻦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴ&#= 65250; ﻣﮕﺮ ﺑﺮﺧﻠﺎﻑ &= #65267;ﻘﻴﻦ ﻣﺎ، ﺗﻔﺴﻴﺮ ﻭ &= #65165;ﺳﺘﺪﻟﺎﻝ ﻗﺎﻧﻊ ﮐﻨﻨﺪه اﻯ،ﺍﺯ ﻭﺣﺪﺕ = 5165;ﻳﻦ ﻋﻘﻞ ﺗﻤﺎﺳﻬﺎ&#= 65263; ﺁﻥ ﭘﻴﺪﺍ ﮐﻨﻴ&= #65250; . ﻭﺣﺘﻰ ﺍﮔﺮ ﺑﺎ= ;ﻳﻦ ﻭﺣﺪﺕ ﻋﻘﻞ ﻧﻴ&= #65200; ﻧﺘﻮﺍﻧﻴﻢ ﺑﺮ&#= 65203;ﻴﻢ، ﻳﻌﻨﻰ ﺍﺭﺗﺒﺎ&#= 65217; ﺍﻓﻘﻰ ﻭ ﻋﻤﻮﺩ&= #65263; ﻋﺎﻟﻰ ﺗﺮ،ﻋﻘ= 5246; ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﺗ&= #65262;ﺟّﻪ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﺭ= ﻭﺍﺑﻂ ﺍﻓﻘﻰ ﻧﺘﻴﺠﻪ &= #65175;ﻌﺎﻟﻰ ﻭ ﺷﻨﺎﺧﺖ ﺑﻬﺘ&= #65198; ﻭﻭﺍﻟﺎﺗﺮ ﻧﻴ&#= 65204;ﺖ.ﮐﻪ ﺩﺭ ﺭﻭﺍﺑﻂ ﻋﻤ&= #65262;ﺩﻯ،ﺑﺮﺣﺴﺐ ﻫﺪﻓﻬﺎﻯ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺑﺨﺼﻮﺹ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺩﺍﺭﻳﻢ.&= #65261; ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ &= #64400;ﻪ ﺩﺭ ﻋﺎﻟﻢ ﻓﮑﺮ&= #1548;ﻭﺟﻮﺩ ﻣﺸﺎﺑﻪ ﻭ ﺍﻓﻘ&= #65264; ﮐﻨﺎﺭ ﻫﻢ ﻧﻴﺴ&= #65176;ﻨﺪ. ﺑﻠﮑﻪ ﭘﺸت گرA= 193;ﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﻳﻌ&#= 65256;ﻰ ﺩﺭﻫﺴﺘﻰ ﺩﻭﭼ&#= 65268;ﺰ ﻣثل هم ﻧﻴﺴﺘʌ= 56;ﺪ،ﮐﻪ ﻫﺮ ﺩﻭ ﺩﺭﻳﻚ ﺳ= ﻄﺢ ﺑﺎﺷﻨﺪ.ﭼﻪ ﺩﺭ = ﻋﻮﺍﻟﻢ ﻣﺎﺩﻯ،ﻭﭼﻪ ﺩ= 5197;ﻋﻮﺍﻟﻢ ﻓﮑﺮﻯ ﻭ ᥷= 7;ﻭﺍﻧﻰ ﻭﻏﻴﺒﻰ ﻧﻴﺎﻣ&#= 65194;ﻩ ﻭﻟﻰﻣﻮﺟﻮﺩﺍ= 5173; ﻣﻨﺘﻈﺮ ﺗﮑﺎﻣ&#= 65246; ﻋﻤﻮﺩﻯ ﻫﻤﻪ ﭘ&= #65208;ﺘﮕﺮﺩﻥ ﻫﺴﺘﻨﺪ.ﺍﻳﻨﮑ&#= 65258; ﻣﺎ ﻣﺠﻤﻮعه اA= 263; ﺭﺍ ﺍﺯ ﻳﻚ ﻧﻮﻉ= ،ﻭﻳﺎ ﻳﻚ ﻓﺼﻞ ﻧﻮﻋﻰ = ﻣﻴﺪﺍﻧﻴﻢ،ﺗA= 256;ﻬﺎ ﺑﺮﺍﻯ ﺍﻣﮑﺎﻥ &= #65175;ﺼﻮﺭ ﺫﻫﻦ ﺍﺳﺖ.ﻭﺍﻟ&= #1617;ﺎ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﭘ&= #65208;ﺖ ﮔﺮﺩﻥ، ﺍﺯ ﻟﺤ&#= 65166;ﻅ ﺭﻭﺣﻰ ﻭ ﻳﺎﺑﺤ&= #65238; ﺍﺯ ﻟﺤﺎﻅ ﻣﻔﺎ&= #65259;ﻴﻢ ﺍﻟﻬﻰ،ﺗﺠﺴّʌ= 50; ﺻﻔﺎﺕ،ﺗﺤﻘﻴ= ﻘﺎﺕ ﺑﺮﺗﺮﻯ ﻫﺴﺘﻨ&#= 65194;.ﻫﻤﻪ ﺑﺎﻳﺪ ﻳﮑﺎﻳﻚ &= #64344;ﻠّﻪ ﻫﺎﻯ ﻧﺮﺩﺑﺎﻥ &= #65175;ﮑﺎﻣﻞ ﺭﺍ ﺍﺯ ﺃﺯﻝ ﺗﺎ= ﺃﺑﺪ ﻃﻰ ﮐﻨﻨﺪ. ﮔﺮﭼ= ﻪ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﻭﻟﺎﻳﺘﻬﺎʌ= 63; ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ، ﺑﺎ ﺑﻮﺩﻥ ﻣﺮﺑ&= #1617;ﻰ ﺍﻟﻬﻰ ﺭﻩ ﺭﻓﺘ&= #65258;،ﻭ ﺁﺷﻨﺎ ﺑﭙﻠّﻪ &#= 65259;ﺎ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺷﺮ= ﺍﻳﻂ ﻭﻟﻮﺍﺯم هر ﭘA= 248;ّﻪ،ﻭﻧﻴﺰ ﺩﺭ ﺑﻮﺩﻥ ﻋﺸﻖ = ﺩﺭﺧﻮﺍﺳﺖ ﺻﺒﻮﺭﺍﻧﻪ ﻭ ﺍ&= #65211;ﺮﺍﺭ ﺁﻣﻴﺰ ﺳﺎﻟﻚ،= 5169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻠﻘﺎ&#= 65263; ﺍﻟﻬﻰ ﻳﺎ ﺗﺠﻠ&= #1617;ﻰ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻭ ﺑﺎ ﺑﻮﺩﻥ ﻣﺸ= ﻴّﺖ ﻭﺭﺿﺎﻳﺖ ﻭﮐﻤ&#= 64401;ﻬﺎﻯ ﺍﻟﻬﻰ ﻭﻣﺪﺑّ= 5198;ﺍن اﻟﻬﻰ.ﺁﻧﮕﺎه = 5204;ﺎﻟﻚ ﺩﻭﺳﻪ ﭘﻠّﻪ ﺭ&#= 65165; ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺑﺎﻫﻢ ﻗﺪﻡ ﺑﺮ&= #65193;ﺍﺭﺩ،ﻭ ﺑﺎﻟﺎ ﺑﺮﻭﺩ ﮐ&= #65258; ﺑﻬﺘﺮﺍﺳﺖ ﺑﮕ&#= 65262;ﺋﻴﻢ،ﺗﻮﻗﻒ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻥ&= #1548;ﺑﺮﺍﻯ ﻫﺮ ﭘﻠّﻪ ﺗﮑﺎ&#= 65251;ﻠﻰ ﺩﺭ ﺳﺎﻟﻚ،ﺳﺮ= 5267;ﻌﺘﺮ ﺍﻧﺠﺎﻡ ﻣﻴﮕﻴ&#= 65198;ﺩ.ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻮ&= #65247;ﺪ ﻓﻌﻠﻰ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ </spa= n>ﺳﻮﺍﺑﻖ ﺗﮑʋ= 66;ﻣﻠﻰ ﻣﻘﺪﻣﺎﺗﻰ ﺭﺍ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ،ﺁﻧﮕﺎA= 257; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺍ&#= 65263; ﺭﺍ ﺩﺍﺭﺩ،ﮐﻪ &#= 65251;ﻴﺘﻮﺍﻧﺪ ﺳﺮﻋﺖ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ. ﮔﺮﭼﻪ ﺑﺎﺯ ﻣﺤ&= #65194;ﻭﺩ ﺍﺳﺖ ﻣثلا ﺳﺎA= 247;ﻚ ﻭﻟﺎﻳﺖ ﺷﺸﻢ ﻣ&= #65188;ﻤﺪﻯ،ﺍﮔﺮ ﺗﻮﻟﺪﺍﺕ ﺑﻴﺸ&#= 65176;ﺮﺧﻮﺩ،ﺑﺎ ﭘﻨﺞ ﺍﻭﻟﻰ ﺍﻟ&= #65228;ﺰﻡ ﻭ ﻭﻟﺎﻳﺘﻬﺎﻯ &= #65153;ﻧﻬﺎ،ﺑﻨﻬﺎʌ= 67;ﺖ ﮐﻤﺎﻟﺎﺕ ﺷﻬﻮ&#= 65193;ﻯ ﻣﺮﺑﻮﻃﻪ ﺭﺳﻴ&#= 65194;ﻩ ﺑﺎﺷﺪ،ﺩﺭ ﮊﻧ= 5176;ﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺍﻳ&= #65256;ﻚ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ = ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ ﻭ ﺁﻣﺎ&= #65193;ﻩ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺑﺎ&= #65199; ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;،ﺑﺎﻳﺪ ﺁﻥ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﺭﺍ ﺗﺰﮐﻴﻪ ﻭ ﮔ= ﺮﺩﮔﻴﺮﻯ ﻧﻤﺎﻳﺪ.ﻭﻳﮑﺎ&#= 65267;ﻚ ﻋﺒﻮﺭ ﺑﺮﺍﻯ ﺑ&= #65166;ﺭ ﺩﻭﻡ ﻣﻴﻨﻤﺎﻳ&#= 65194; ﺁﻧﮕﺎﻩ ﺑﺮﺍﻯ &= #65267;ﻚ ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺗﺮﻗﻰ ﮐﻨﺪ. ﻳﻌ= ﻨﻰ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ&#= 1548;ﺩﺭ ﭘﻨﺞ ﺗﻮﻟﺪ ﻗﺒ&= #65248;ﻰ ﻣﻘﺎﻡ ﭘﻴﺎﻣﺒ&#= 65198;ﻯ </spa= n>ﺁﻥ ﻭﻟﺎﻳﺘʌ= 60;ﺎﻯ ﭘﻴﺸﻴﻦ ﺭﺍ ﺩﺍ&= #65207;ﺘﻪ،ﮐﻪ ﭘﺶ ﺍﺯ ﺗﺨﻠﻴﻪ = ﻭﺗﺰﮐﻴﻪ ﻣﺸﮑﻠﺎﺗﻰ ﮐﻪ &= #65193;ﺭ ﺩﻭﺭﻩ ﻃﻔﻮﻟﻴ&#= 1617;ﺖ ﻭﺣﻴﻮﺍﻧﻰ ﭘﻴ&#= 65194;ﺍ ﮐﺮﺩﻩ،ﺁﻧﻬﺎ = 5197;ﺍ ﺳﺮﻳﻌﺘﺮ ﺗﺰﮐ&#= 65268;ﻪ ﻣﻴﮑﻨﺪ.ﻭﺑﺮﺍ&#= 65263; ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻭﺑﺎ ﻣﺮﮒ ﻗﺒﻞ = ﺍﺯ ﻣﺮﮒ،ﻭ ﭘس ﺍﺯ &#= 65175;ﺄﻣﻴﻦ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ&#= 1548;ﻣﺮﺣﻠﻪ ﺟﺪﻳﺪ ﺗﺎ ﺣﺪّ &= #64400;ﻔﺎﻳت اﺯ ﺗﺰﮐﻴﻪ،ﺑA= 198;ﺣﺴﺐ ﻧﻈﺮ ﻭﺩﺍﻭﺭﻯ &= #65165;ﻟﻬﻰ، ﺁﻧﮕﺎه ﺮﻭح اA= 247;ﻘﺪس ﻗﺎﺋﻢ ﻗﻴﺎﻣﺖ &= #64404;ﻮﻧﻪ ﻣﻴﺮﺳﺪ.ﻭﻟﻰ ﺍ&= #64404;ﺮ ﭘس ﺍﺯ ﺍﻳﻦ ﺗﻮ&= #65247;ﺪ ﺩﻭﻡ،ﮐﻪ ﺑﻌث= 78; ﻭ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﭼﻨﻴﻦ ﮐﺎﻣﻠﻰ &= #65169;ﺎﺷﺪ، ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺁﻧﮕﺎﻩ ﺷﻬﻮﺩ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﻫﻔﺘﻢ &= #65197;ﺍ ﺩﺍﺭﺩ.ﮐﻪ ﻭﻇﻴ&= #65236;ﻪ ﺍﻟﻬﻰ ﺍﻓﺮﺍﺩ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻧﻴﺴﺖ.ﻭ&= #65247;ﻰ ﺷﺎﻳﺴﺘﮕﺎﻥ ﺑ&#= 65198;ﺍﻯ ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮ&#= 65165;ﻥ،ﻭﺣﺘﻰ ﺑﺮﺍﻯ ﮐﺴﺐ ﻓﺼ&= #65246; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; </spa= n>ﺑﺎﻟﺎﺗﺮﻯ،= ;ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ،= 5153;ﻧﮕﺎﻩ ﺷﻬﻮﺩ ﻋﺮﺵ ﻭﺗ&= #65262;ﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺍﺭﺩ.ﮐﻪ ﺍﮔﺮ ﻫﺮﮔﻮﻧﻪ &= #65191;ﺪﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ&#= 1548;ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺁﺯﺍ&#= 65193; ﺑﻮﺩﻩ، ﺑﮑﻨﺪ &#= 65267;ﺎ ﭼﮕﻮﻧﻪ ﺍﻧﺠﺎ&#= 65249; ﺑﺪﻫﺪ،ﮐﻪ ﺗﻔ= 5262;ﻳﺾ ﺍﻟﻬﻰ ﻭﺩﺳﺖ ﻭ&= #65199;ﺑﺎﻥ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺭ&#= 65165; ﺩﺍﺭﺩ، ﺁﻧﮕﺎ= 5257; ﭘﺎﺩﺍﺵ ﺍﺿﺎﻓ&#= 65264; ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65191;ﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻭﻧﻪ ﺷﻬ&= #65262;ﺩ ﺑﺎﻟﺎﺗﺮ ﮔﺮﺩ&#= 65193;. ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65153;ﺧﺮﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65193;ﺭ۵۵ ﻗﺮ= 606; ﺪﻳﮕﺮ، ﮐﻪ ﺑﺠﺎﻯ ﺷﻬﻮ&= #65193; ﻧﻮﺭ ﻗﺎﺋﻢ،ﺑ= 5166; ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺧﻮﺩ،ﺑﻨﻮﺭ ﺭ= 5167;ّ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65194;. ﻭ ﺧﻮﺩ ﺩﺭ ﺑﺎﺯ= ﮔﺸﺖ ﺑﺨﻠﻖ،ﺗﺠﺴّʌ= 50; ﺍﻧﺴﺎﻥ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﻟﺬ= ﺍ ﻣﻬﺪﻯ ﺭﺍ ﻗﺎﺋ&= #65250; ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65251;ﻴﮕﻮﻳﻨﺪ.ﮐﻪ ﺩﻧﻴﺎی ﺪﺭﻭن= 40; ﻮﺭﻭﺣﻰ ﺳﺎﻟﮑﺎﻥ</sp= an> ʋ= 91;ﻮﺩﺭﺍ ﻧﻮﺳﺎﺯﻯ ﭘس ا= 5199; ﺧﺮﺍﺑﻰ ﻣﻴﮑﻨ&#= 65194;.ﻭﻧﻪ ﺟﻬﺎﻥ ﻣﺎﺩی ﻮ&#= 65183;ﺎﻣﻌﻪ ﺭﺍ.ﮔﺮﭼﻪ ﻫﺮ ﮐ= ﺎﻣﻞ ﻣﺤﻤﺪﻯ ﺍﻣﺮﻭ&#= 65199;ﻩ ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯ&= #65251;ﻴﮕﺮﺩﺩ،ﺑﺮʋ= 65;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;، ﻣﻘﺎﻡ ﻗﺎﺋﻢ ﺭ&= #65165; ﺩﺍﺭﺩ.ﮐﻪ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭبّ اʌ= 47;ﻨﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65193; ﮐﻪ ﺿﻤﻨﺎ ﻣﻘﺎ&= #65249; ﺣﺴﻴﻨﻰ ﺍﺯ ﭘﻨ&= #65182; ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺍ= ﺩﺍﺭﺩ.ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ۳۱۳ ﻭﻟی اﻟﻬﻰ ﻫ᥽= 2;ﻴﺸﻪ ﺯﻧﺪﻩ ﺩﺭﺟﻬﺎ&#= 65253; ﻫﺴﺘﻨﺪ.ﻭﻟﻰ ﺗ&= #65256;ﻬﺎ ﻫﻤﻴﺸﻪ ﻳﮑﻰ ﺍ&= #65199; ﺁﻧﻬﺎ ﺑﺮﮔﺰﻳ&#= 65194;ﻩ ﺧﺪﺍﻭﻧﺪ،ﺑﺮA= 165;ﻯ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﻋ&= #65212;ﺮ ﺧﻮﺩ،ﺑﺮﺍﻯ ﺗ= 5252;ﺎﻡ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261;ﻧﻪ ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﺧ&= #65248;ﻖ،ﮐﻪ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺣ&= #65204;ﻨﻰ ﻧﻴﺰ ﻣﺮﮒ ﻭﻏﻴ&= #65170;ﺖ ﮐﺒﺮﺍ ﺩﺍﺭﺩ.ﻭ&= #65183;ﺎﻧﺸﻴﻦ ﺍﻭ ﻏﻴﺒﺖ ﺻﻐﺮ&= #65165; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261; ﺍﻳﻦ ﻏﻴﺒﺖ ﻧﺎ&= #64344;ﻴﺪﺍﺋﻰ ﺳﺤﺮﺁﻣﻴﺰ ﺑﺮ&#= 65165;ﻯ ﻣﺮﺩﻡ ﻧﻴﺴﺖ ﮔ&= #65262;ﺋﻰ ﻭﺟﻮﺩﻯ ﻧﺎﭘﻴ&#= 65194;ﺍ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﮑﺎﻥ ﺷﺎﻫ&#= 65194; ﺷﻬﻮﺩ ﺩﻭﻡ ﺣﺴ&= #65256;ﻰ ﺩﺭ ﺭؤﻳﺎ ﻣﺸﻬ&#= 65262;ﺩ ﺍﺳﺖ.ﮐﻪ ﺑﺎﺯ ﺑ= ﺎ ﺗﻮﺳّﻞ ﺍﻭ ﺷﻬ&#= 65262;ﺩ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﺩ&= #65197; ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ &#= 65211;ﺎﺣﺐ ﺭﺣﻢ ﻭﻟﺎﻳﺘﻬ&#= 65166;ی ﺒﺸﺮﻯ، ﮐﻪ ﺩﺭ &= #65251;ﺴﻴﺤﻴّﺖ ﺷﻬﻮد ﺳﻮﻡ ﻣﺮ&#= 65267;ﻢ ﻭ ﻳﺎ ﻧﺰﺩ ﺯﺭﺩ= ﺷﺖ ﺩﻏﺪﻭ،ﻭﻧﺰﺩ = 5169;ﻮﺩﺍ ﻧﺎﻡ ﺷﻴﻮﺍ ﺩﺍ&= #65197;ﺩ.ﮐﻪ ﺗﻨﻬﺎ ﺷﻬﻮﺩ<sp= an dir=3DLTR> </spa= n>ﺯﻧﺎﻧﻪ ﺳﺎʌ= 47;ﮑﺎﻥ ﻫﻤﻪ ﻭﻟﺎﻳﺘﻬ&#= 65166;ﻯ ﺷﺸﮕﺎﻧﻪ ﺑﺸﺮ&#= 65263; ﻣﻴﺒﺎﺷﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺳﺎﻟﻚ ﺑﺸﻬﻮﺩ &= #64380;ﻬﺎﺭﻡ ﻣﺮﺗﻀﻮﻯ ﻣﻴﺮ&#= 65203;ﺪ.ﮐﻪ ﻣﻮﺭﺩ ﺍﺭﺗﻀﺎ&#= 65263; ﻭ ﭘﺬﻳﺮﺵ ﺍﻟﻬ&= #65264; ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭ ﺷﺎﻫﺪ ﻣﺮﺗﻀﻮ&#= 65263; ﺑﻄﺮﻳﻘﺖ ﻣﺤﻤ&#= 65194;ﻯ، ﺍﻭﻟﻴﻦ ﻋﻠﺎﻣ&#= 65174; ﻧﺠﺎﺕ ﺭﻭﺡ ﺳﺎ&= #65247;ﻚ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﺁﺧﺮ ﻋﻤﺮ ﺧ= ﻮﺩ. ﮐﻪ ﻣﺪﺍﻡ ﺑﺎﻳ&= #65194;ﺗﺰﮐﻴﻪ ﻧﻔس ﻭﺗﻮﺳّﻠA= 166;ﺕ ﻋﺒﺎﺩﻯ ﺑﻨﻤﺎ&#= 65267;ﺪ.ﻭﻟﻰ ﺍﮔﺮ ﺳﺎﻟﻚ ﺍﺯ = ﻧﻈﺮ ﺍﻟﻬﻰ ﺷﺎﻳﺴﺘ&#= 65258; ﺭﺳﻴﺪﻥ ﻫﻢ ﺍﮐ&= #65256;ﻮﻧﻰ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65166;ﺷﺪ،ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ،ﺍﺑﺘﺪﺍ ﺑﺸﻬﻮﺩ ﭘﻨﺠم &#= 65252;ﺼﻄﻔﻮﻯ ﻣﻴﺮﺳﺪ. ﮐﻪ ﺗﺪ= ﺑﻴﺮﺍﺕ ﺍﻳﻦ ﻣﻘﺎﻡ ﭘﻨ&= #65184;ﻢ ﺍﻟﻬﻰ،ﺗﻌﻠﻴA= 250; ﻣﺮﺍﺣﻞ ﻣﺮﮒ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ.ﻭ= ﺍﻳﻨﮑﻪ ﺑﻘﻴّﻪ ﻟﻮﺍﺯ= 5249; ﺗﺰﮐﻴﻪ ﺗﺎ ﺣﺪ&= #1617; ﮐﻔﺎﻳﺖ ﺭﺍ ﺳﺎ&= #65247;ﻚ ﺑﻴﺎﺑﺪ.ﺁﻧﮕﺎ&#= 65257; ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮ&#= 65263;،ﺭﻭﺡ ﺳﺎﻟﻚ ﺭﺍ ﮐﺎﻧ&= #65194;ﻳﺪﺍﻯ ﻧﺠﺎﺕ ﻳﺎ ﻫﻤﺎ&= #65253; ﺗﺰﮐﻴﻪ ﺑﻤﻌﻨ&#= 65264; ﺗﺬﮐﻴﻪ ﻳﺎ ﺍﻋ&= #65248;ﺎﻡ ﺷﺎﻳﺴﺘﮕﻰ ﻭ ﺗ&= #64401;ﻤﻴﻞ ﻟﻮﺍﺯﻡ ﺑﺮﺏّ &#= 65197;ﺣﻤﺎﻥ ﻣﻴﮑﻨﺪ،ﮐﻪ ﺭ= 5261;ﺡ ﺳﺎﻟﻚ ﻫﻢ ﺍﮐﻨ&= #65262;ﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ،ﻭ ﻟﻮ ﺑﺨﻠﻖ ﺑﺎﺯ = ﻧﮕﺮﺩﺩ.ﻭﻟﻰ ﺍﮔﺮ ﺑﺨﻠﻖ ﺑﺎ&= #65199;ﮔﺸﺖ،ﺑﺎ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺍﺳﺖ.ﻭ = ﺧﺪﻣﺎﺕ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﮐﺸﻒ ﺫﺧﻴﺮﻩ ﺁ&= #65191;ﺮﺕ ﺑﻴﺸﺘﺮ،ﺍﺯ ﮐ= 5204;ﺐ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺑﻴﺸﺘﺮ ﺑﺮﺍﻯ &= #65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﻭﻣﺪﺍﻡ ﺍﻳﻦ ﺑﺎﺯﮔﺸﺘ&#= 64405;ﺎﻥ ﺑﺨﻠﻖ ﺩﺍﺭﺍﻯ &= #65207;ﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻓﺮﺍﻭﺍ&#= 65253; ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ &= #65255;ﺎﺏ ﺑﺸﮑﻞ ﻭﺣﻰ ﮐﻪ = ﺑﭙﻴﺎﻣﺒﺮ ﻧﻴﺰ ﺍﺯ ﺭﺍه ﻤ&= #65268;ﺮﺳﻨﺪ.ﮐﻪ ﺍﮔﺮ ﻣﺼﻠﺤﺖ ﺍ&= #65247;ﻬﻰ ﺑﺎﺷﺪ،ﺑﺮﺍﻯ = 5191;ﻮﺩ ﮐﺎﻣﻞ ﻭﻣﺸﮑﻠ&#= 65166;ت ﭽﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;، ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺍﺳ= ﺮﺍﺭ ﻫﺴﺘﻰ ﻭ ﺻﻨﺎﻳ&= #65226; ﻭ ﺍﺧﺘﺮﺍﻋ&= #65166;ﺕ ﻭ ﻋﻠﻢ ﮐﻪ ﺗﺼﻮ= ﺭ ﮐﻨﻨﺪ ﭘﻴﺎﻣﺒ&#= 65198;ﻯ ﻫﻤﻪ ﻫﻨﺮﻫﺎ ﻭ&= #65259;مه ﺰﺑﺎﻧﻬﺎ ﻭﻫﺮ &= #65197;ﺍﻫﻰ ﺭﺍ ﺑﺪﺍﻧﺪ. ﻣﮕ= ﺮ ﺁﻧﭽﻪ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﺼﻠﺤﺖ ﺑﺪﺍﻧ&#= 65194;،ﮐﻪ ﻣﻔﻴﺪ ﺗﮑﺎﻣﻞ &= #65183;ﺎﻣﻌﻪ ﻭ ﻧﺴﻠﻬﺎﻯ ﺁﻳ&= #65256;ﺪﻩ ﺳﺎﻟﮑﺎﻥ ﺑﺎﺷ&#= 65194; ﻫﻴ= ﻮﻡ ﮐﻪ ﻧﻔس ﻭﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﻟﺎ ﻣﺮﮐﺰﻯ ﮔﻔ&= #65176;ﻪ ﺍﺳﺖ،ﺩﺭﺑﺎﺭA= 257; ﻫﻮﻳّﺖ ﺷﺨﺼﻰ &#= 65261; ﺍﺳﺘﺪﻟﺎﻝ ﻓﺮ&#= 65193;ﻯ ﺍﻧﺴﺎﻥ ﻣﻴﮕﻮ&#= 65267;ﺪ، ﮐﻪ ﺍﻧﻄﺒﺎﻉ ﻭ = ﺍﺣﺴﺎس ﻧﻘﺶ ﻭﺍﺣﺪﻯ ﻧ&= #65194;ﺍﺭﻧﺪ .ﺑﻠﮑﻪ ﺍﺯ ﺍﻳﺪ= ﻩ ﻭ ﻓﮑﺮ، ﻫﻮﻳّ= 5174; ﺑﺴﻴﻂ ﻣﺘﺤﺪ ﺑ&= #65166; ﺧﻮﺩﺵ ﺭﺍ ﻣﻴﮕ&= #65262;ﻳﺪ. ﻳﻌﻨﻰ ﻧﻘﺶ ﻣﺮ&= #64400;ﺰﻳّﺖ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎ ﺻ= ﻔﺎﺗﺶ ﻣﺘّﺤﺪ ﺍﺳﺖ.ﻳ&#= 65166; ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﺳﺖ،ﻭ ﻫﺮ ﻭﺣ&#= 65194;ﺕ ﻭﺟﻮﺩﻯ،ﭼﻨﻴA= 254; ﺻﻔﺎﺕ ﻣﺘﻌﺪﺩ &= #65165;ﻭ،ﺩﺭ ﺫﺍﺕ ﺍﻭ ﻣﺘّﺤ&#= 65194; ﺍﺳﺖ.ﮐﻪ ﺑﺮﺍﻯ = ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﻭ ﺣﺘﻰ ﺧ= ﺪﺍﻭﻧﺪ ﻫﻮ ﮔﻔﺘﻪ ﻣﻴﺸ&= #65262;ﺩ.ﮐﻪ ﭼﻮﻥ ﺻﻔﺎﺗﻰ ﺩ&= #65165;ﺭﺩ،ﭘس ﺟﺪﺍ ﺍﺯ ﺧﻮﺩﺵ = ﻧﻴﺴﺖ.ﮐﻪ ﺑﺎ ﺍﻭ ﻣﺘﺤﺪ ﻭ= ﻳﮑﻰ ﺍﺳﺖ.ﻭ ﺍﺻﻮﻟﺎ = ﺑﺮﺁﻳﻨﺪ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ&#= 1548;ﻳﻌﻨﻰ ﻳﮑﺎﻳﻚ ﺻﻔﺎﺕ&#= 1548; ﻣﺸﺨّﺺ ﺩﺭ ﻧﻔ&#= 1587; ﻭ ﺭﻭﺍﻥ ﻧﻴﺴﺘ&= #65256;ﺪ.ﻭﻟﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﻰ = ﺑﻴﻨﻴﻢ،ﮐﻪ ﺑﺎﺭﺩﻳﮕﺮ ﺍﺟ&#= 65200;ﺍﻯ ﺭﻭﺍﻥ ﮔﻬﮕﺎﻩ &= #65223;ﻬﻮﺭ ﻣﻴﮑﻨﻨﺪ.ﺯﻳﺮ&#= 65165; ﺗﺰﮐﻴﻪ ﻧﻔس ﻣ&#= 65220;ﻠﻖ ﻧﺸﺪﻩ،ﻭﺷﺪﻧA= 264; ﻫﻢ ﻧﻴﺴﺖ. ﻭﻣﺮ= ﺍﺗﺐ ﺍﻟﻬﻰ،ﺍﺿﺎﻓA= 166;ﺕ ﺭﻭﺣﻰ ﮐﻪ ﻣﺎ ﺁ= ﻧﻬﺎ ﺭﺍ ﺁﻟﻮﺩﮔﻰ ﻭ&= #64400;ﻤﺒﻮﺩ ﻳﺎ ﻋﻘﺪﻩ ﻭ ﻏﻴ= ﺮﻩ ﻣﻴﮕﻮﺋﻴﻢ ﻧﺪ&#= 65165;ﺭﻧﺪ.ﮐﻪ ﮔﺎﻫﻰ ﺻﻔﺎﺕ ﺧ&= #65262;ﺩ ﺑﺘﻨﻬﺎﺋﻰ ﻧﺸ&#= 65166;ﻥ ﺑﺪﻫﻨﺪ،ﮐﻪ ﺍ= 5255;ﺴﺎﻥ ﻭﺣﺘﻰ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ ﺩﺍﺩﻩ.ﺯ&= #65267;ﺮﺍ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65255;ﻴﺰ ﺻﺪ ﺩﺭ ﺻﺪ ﺗﺰﮐ= ﻴﻪ ﻧﻔس ﻧﮑﺮﺩﻩ،@= 400;ﻪ ﺑﺎ ﮐﻤﺘﺮﺍﺯ ﺩ&= #1607; ﺪﺭ ﺻﺪ ﻧﺠﺎﺗﻤ&= #65240;ﺎﻡ ﺭﻭﺣی ﺪﺍﺷﺘﻪ &#= 65165;ﺳﺖ. ﻭﻟﺬﺍ ﺑﺎﻳﺪ ﺩ&= #65197; ﺁﻳﻨﺪه ﻫﺎ ﺗﻮ&#= 65247;ﺪﺍﺕ ﺩﻳﮕﺮﻯ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548; ﮐﻪ ﺑﻴﺸﺘﺮ ﻭ ﻋ= ﻤﻴﻖ ﺗﺮ ﺗﺰﮐﻴﻪ ﺷﻮ&= #65193;.ﻭﭼﻮﻥ ﻓﺮﺿﺎ ﭘس ﺍﺯ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺗﻮﻟﺪ&#= 65165;ﺕ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65175;ﺰﮐﻴﻪ ﺻﺪ ﺩﺭ ﺻﺪ ﺭﺳﻴ= ﺪ، ﺁﻧﮕﺎﻩ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺍﻟﻠﻪ ﻣﻴﺮﺳﺪ &= #64400;ﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ &= #65169;ﺴﻮﻯ ﺧﺪﺍ ﺍﺳﺖ.ﮐﻪﺗ&= #65252;ﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ،ﺣA= 176;ﻰ ﺍﺭﻭﺍﺡ ﺗﺤﺖ ﺃ&= #65175;ﻤﻰ ﺩﺭ ﺗﻌﺎﻟﻰ ﺍﺯ = ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭ ﺑﺸﺮﻯ ﻭﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺨﺪﺍﻭﻧﺪ ﺑﺎ&#= 65199; ﻣﻴﮕﺮﺩﻧﺪ.<o:p></o:p>= = 5169;ﺴﻴﻂ ﻳﻌﻨﻰ ﺳﺎﺩﻩ،= 5261;ﻣﻨﺒﺴﻂ ﭘﻬﻦ ﺷﺪﻩ ﻭﮔﺴ&= #65176;ﺮﺩﻩ،ﺩﺭ ﺑﺮﺍﺑﺮ ﭼﺸﻢ.ﮐ&= #65258; ﻫﻤﻪ ﺁﻧﺮﺍ ﻳﮑ&= #65184;ﺎ ﺑﺘﻮﺍﻥ ﺩﻳﺪ ﻭ&= #65247;ﻰ ﺑﺴﻴﻂ ﺑﻤﻌﻨﻰ &= #65251;ﺘّﺤﺪ ﺍﻟﺄﺟﺰﺍ،ﺩﺭ = 5261;ﺣﺪﺕ ﻭﺟﻮﺩ ﮐﻠّﻰ،A= 193;ﻳﺪﻥ ﻭ ﻳﮑﺠﺎ ﺩﻳﺪﻥ = ﮐﻠّﻰ ﺍﺳﺖ ﻭﻧﻪ ﺍﺟﺰ&= #65165;ﻯ ﺁﻥ.ﻭ ﺩﻳﺪﻥ ﻣﺮ= ﺣﻠﻪ ﻧﻬﺎﺋﻰ ﮐﻤﺎﻝ &= #65153;ﻥ،ﮐﻪ ﺑﮑﺠﺎ ﻭ ﮐﺪﺍﻡ = ﺳﻄﺢ ﺍﺯ ﮐﻤﺎﻝ ﺭﺳﻴ&= #65194;ﻩ ﺍﺳﺖ.ﮔﻮﺋﻰ ﭘﻮ&= #65203;ﺖ ﺭﻭﺋﻰ ﭘﻴﺎﺯ ﺭ&= #65165; ﺑﺒﻴﻨﻴﻢ.ﮐلّ = 4345;ﻴﺎﺯ ﺭﺍ ﺩﻳﺪه اﻳﻢ &#= 64400;ﻪ ﺳﻮﺍﺑﻖ ﻭﻣﻘﺪ&#= 65251;ﺎﺕ ﺩﻳﺪﻥ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ.ﻳﺎ ﻫﻤﺎ&= #65253; ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65203;ﺎﻟﻚ ﮐﺎﻣﻞ ﺷﺪﻩ، ﮐ&#= 65258; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ ﻣﻴﺴّ= 5198; ﺁﻥ ﺷﻬﻮﺩ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ،ﺑﻄﺮA= 267;ﻘﺖ ﻭﻟﺎﻳﺖ ﻭ ﺳﻠﻮ&= #65241; ﻣﺤﻤﺪﻯ ﺍﺳﺖ.ﻭ&= #65255;ﻪ ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ&#= 1548;ﮐﻪ ﺗﺎ ﺃﺑﺪﻳّﺖ ﺑ&#= 65264; ﺍﻧﺘﻬﺎ، ﻫﻨﻮ= 5199; ﻓﺮﺍﻭﺍﻥ ﺍﻧﻮ&#= 65165;ﻉ ﻭﺗﺠﻠّﻴﺎت اʌ= 47;ﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻗ&= #65166;ﺋﻢ ﻭ ﺭﺣﻤﺎﻥ ﺩﺭ ﭘ= ﻴﺶ ﻫﺴﺖ.ﮐﻪ ﻓﺮﺿﺎ = ﺩﺭ ﭘﺎﻳﺎﻥ ﺃﺑﺪﻳ&#= 1617;ﺖ،ﺑﺮﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻳ&#= 65166; ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍ&#= 65197;،ﻭ ﺣﻀﻮﺭ ﻧﻮﺭ ﻭﻋ&= #65240;ﻞ، ﻭﻭﺟﻮﺩ ﺑﺘﻤﺎ&#= 65249; ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ &= #64344;ﺎﺋﻴﻦ ﺗﺮ ﺗﺎ ﺍﻣﺮﻭﺯ = ﻣﺎ،ﺩﺭ ﻋﻘﻞ ﻭ ﺷﻬﻮﺩ،&#= 65261; ﺗﺎ ﺃﺯﻝ ﭘﻴﺸﻴ&= #65254;،ﮐﻪ ﺭﻭﺡ ﻓﺮﺩﻯ ﻫﺮ = ﻣﻮﺟﻮﺩ،ﺣﺘﻰ ﻣﻮﺟﻮﺩﺍﺕ ﻓﺮ&#= 65165;ﻭﺍﻥ ﺗﺤﺖ ﺃثیرﻯ ﻭ = 5175;ﺤﺖ ﺃﺗﻤﻰ ﻭﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﺩﺭ = ﺩﺭﻭﻥ ﻭ ﺳﺎﺑﻘﻪ ﻭﻣﻘ&= #65194;ﻣﻪ ﺭﻭﻳﻪ ﮐﻠّﻰ ﻓ&#= 65228;ﻠﻰ ﻣﻮﺟﻮﺩﻳّﺖ ﻣ= 5166;ﺭﺍ ﺷﮑﻞ ﻣﻴﺪﻫﺪ.ﻭ&= #65187;ﺪت ﻮﺟﻮﺩ ﺍﻣﺮﻭﺯ &= #65251;ﺎ،ﺷﺎﻣﻞ ﺗﻤﺎم ﻤﻮﺟﻮﺩ= 5267;ّﺘﻬﺎﻯ ﮔﺬﺷته اﺳﺖ. ﻭ &#= 65247;ﺬﺍ ﻣﺎ که ﺘﺠﻠّﻰ = 5169;ﺮﺟﺴﺘﻪ ﺍﻟﻬﻰ ﻫﺴﺘﻴﻢ&#= 1548;ﮐﻪ ﺗﺎ ﺃﺑﺪﻳّﺖ ﺑ&#= 65166;ﺯﻫﻢ ﺗﺠﻠّﻴﺎﺕ ﺑﺎ= 5247;ﺎﺗﺮ،ﻭ ﺍﻣﮑﺎﻥ ﮐﺴﺐ ﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﺁﻥ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ،ﺩﺭ ﻋﻘ= 5246; ﻭﮐﻤﺎﻝ ﻭ ﺻﻔﺎ&= #65173; ﻭ ﺍﻟﻮﻫﻴّﺖ ﻭ &= #65197;ﺑﻮﺑﻴّﺖ ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﻳ&= #65250;.ﺍﮔﺮ ﺍﻣﺮﻭﺯ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65267;ﺰﺍﻯ ﻭﺭﻭﺩ ﺑﺎﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﻫﻔﺖ ﺳ= ﺎﻝ ﺍﺯ ﻋﻤﺮ ﻫﻔﺘﺎ&= #65193; ﺳﺎﻟﻪ ﻣﺎ،ﮐﻪ &#= 65259;ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻰ = ﻧﻴﺎﺯﻯ ﺑﺘﻮﻟﺪﺍﺕ ﻧﻮ&#= 65227;ﻰ ﺩﺭ ﺟﻬﻨﻢ ﻳﺎ ﺟ= ﻬﺎﻧﻮﻡ ﺟﻬﺎﻥ ﺭﺍ ﮐﺴﺐ = ﻣﻴﮑﻨﻴﻢ.ﺗﺎ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﻋﺼﺮ ﻣﻬﺪﻯ = ﻣﻮﻋﻮﺩ،ﻭﮐﺴA= 168; ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﺭﺍ ﺑﻴﺎﺑﻴﻢ.ﻭ = ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺭﻭ&= #65185; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﺎ&= #1548;ﺑﻰ ﻧﻴﺎﺯ ﺍﺯ ﺗﻮﻟ&= #65194;ﺍﺕ ﺩﺭ ﺟﻬﻨﻢ ﺟﻬﺎ&= #65253; ﺑﺎﺷﺪ.ﮐﻪ ﻋﺬﺍ&= #65167; ﺯﻧﺪﮔﻰ ﻫﺎ ﺗﻨ&= #65260;ﺎ ﻓﺮﺻﺖ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﺍﺳﺖ ﻭﻧﻪ ﺗﺮﺑ&= #65268;ﺘﻬﺎﻯ ﻣﮑﺘﺒﻰ،ﻭ ﮐﺘ= 5166;ﺏ ﺧﻮﺍﻧﺪﻥ ﻫﺎ. ﻣ= ﺮﮒ ﮐﺴﻰ ﺍﻣﺮﻭﺯ که ﻄﺎﻟﺐ ﻟﻘﺎ= 5263; ﺍﻟﻬی ﻮﻧﻮﺭ ﻗ&#= 65166;ﺋم ﺮﻭح اﻟﻘﺪس ﮔA= 170;ﺮﻳﺎﻝ ﺭﺍ ﺧﻮﺍﺳﺘﻪ ﺑ&= #65166;ﺷﺪ،ﺗﻨﻬﺎ ﻭﺗﻨﻬﺎ ﺭﺍﻩ ﺁ&= #65253; ﺩﺭﺧﻮﺍﺳﺖ ﻣﺮ&#= 65169;ّﻰ ﺍﻟﻬﻰ ﺯﻧﺪﻩ،= 5261;ﻣﻨﺎﺳﺐ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﮐ&= #65258; ﺧﺪﺍﻭﻧﺪ ﺩﺭﺭ&#= 1572;ﻳﺎ ﺑﻮﻯ ﻧﺸﺎﻥ ﻣﻴ&= #65194;ﻫﺪ ﻭﻣﻌﺮﻓﻰ ﻣﻴﮑ&#= 65256;ﺪ.ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﻣ&= #65204;ﺘﻌﺪ ﻗﺒﻠﻰ ﻭﭘﺮ ﻫﻤ&= #1617;ﺖ ﻭ ﻋﺸﻖ ﺑﺨﺪﺍ ﻭ= ﭘﻴﮕﻴﺮﻯ ﮐﺎﻓﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ، ﺗﺎ ﺑﺎ ﮐﻤﻚ ﻭﻣ= ﺸﻴّﺖ ﺍﻟﻬﻰ ﺑﺘﺮﺗﻴ&#= 65168; ﻫﻔﺖ ﺷﻬﻮﺩ ﺗﺠ&= #65248;ّﻴﺎﺕ ﻣﺘﻮﺍﻟﻰ ﺍﻟﻬ&#= 65264; ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65255;ﻮﻉ ﺑﺸﺮ ﺭﺍ ﺑﻮﻯ ﻧ= ﺸﺎﻥ ﻣﻴﺪﻫﺪ.ﺭﺍﻫﻰ &= #65165;ﺳﺖ ﮐﻪ ﺑﺮﺍﻯ ﻋﺎﺷ&= #65238; ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺭ&= #65215;ﺎ،ﺩﻭ ﻗﺪﻣﻰ ﺍﺳﺖ،ﮐ= 5258; ﻗﺪﻡ ﺩﻭﻡ ﺭﺍ ﺑ= ﺮﻧﺪﺍﺷﺘﻬﺎﻯ ﺭﺳﻴﺪﻫﺎﻯ.ﻭ ﺑ&= #65240;ﻮﻝ ﻗﺮﺁﻥ ﭘﺎﺳﺦ ﺧ&= #65194;ﺍﻭﻧﺪ،ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﻳﮑﺮ&#= 65261;ﺯ ﻳﺎ ﺃﻧﺪﮐﻰ ﺍﺯ = ﻳﻚ ﺭﻭﺯ ﺑﻴﺸﺘﺮ ﻃ&= #65262;ﻝ ﻧﮑﺸﻴﺪﻩ.ﮐﻪ ﻋ&= #65166;ﺷﻖ ﻫﺮﮔﺰ ﺯﻣﺎﻥ ﺭ&= #65165; ﺍﺣﺴﺎس ﻧﻤﻴﮑ= 5256;ﺪ.ﻭ ﺣﺘﻰ ﺍﺯ ﺭ᥽= 5;ﺞ ﻭﺻﻮﻝ، ﺳﭙﺎس گذﺍﺭ ﺗﺮ ﺍﺯ ﺧ&#= 65194;ﺍﻭﻧﺪ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻋﻤ&= #65268;ﻘﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65203;ﺮﻳﻌﺎ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ،ﻭﺑﺎﻟﺎﺗ᥷= 8; ﺩﺭ ﻣﻘﺎﻡ ﻋﻘﻠ&= #65264; ﺍﻟﻬﺎﻣﻰ ﭘﻴﺶ &= #65251;ﻴﺮﻭﺩ.ﮐﻪ ﺣﺘﻰ ﺧﻮﺩ ﻭﺍﺻ&= #65246; ﺍﻟﻬﻰ،ﺑﺎ ﻫﺰ= 5165;ﺭ ﺩﻟﻴﻞ ﻭ ﻣﺪﺭﻙ = ﻧﺠﺎﺕ،ﺑﺎﺯ ﺑﺎﻭﺭ ﻧﺪﺍﺭﺩ&#= 1548;ﮐﻪ ﺑﺘﻮﺍﻥ ﺑﭽﻨﻴ&#= 65254; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺗ&= #65184;ﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺭﺳﻴﺪ.ﻭ = ﻳﺎ ﺑﻘﻮﻝ ﻋﺎﺭﻓﻰ&#= 1548;ﺍﺯ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ،ﺑﺎﻟﻮA= 259;ﻴّﺖ ﻭ ﺭﺑﻮﺑﻴّﺖ ﺳ&#= 65166;ﻟﮑﺎﻥ ﺩﻳﮕﺮﻯ ﺭﺳﻴﺪ&#= 65257; ﺍﺳﺖ .<o:p></o:p> = 5193;ﺭ ﺑﺎﺭﻩ ﻳﻘﻴﻦ ﺍ&= #65199; ﻫﻮﻳّﺖ ﺑﺴﻴﻂ &#= 65191;ﻮﺩ،ﺗﻨﻬﺎ ﺁﻥ ﻧﻴﺴﺖ،ﮐﻪ &#= 65251;ﺎ ﻓﻘﻂ ﺩﺭﻙ ﺟﺰﺋ&= #65264; ﺑﮑﻨﻴﻢ.ﺑﻠﮑﻪ &= #65261;ﻗﺘﻰ ﻗﺪﺭﺕ ﺩﺭﻙ ﮐﻠ&= #1617;ﻰ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ&#= 65263; ﺧﻮﺩ ﻭﻫﺴﺘﻰ ﻭ&= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺭﺍ ﺑﻨﻤ&= #65166;ﺋﻴﻢ.ﻳﻌﻨﻰ ﻣﻦ ﻭﺍﻗﻌﻰ ﻭ ﺫ= ﺍﺕ ﺭﻭﺣﻰ ﮐﻨﻮﻧﻰ&#= 1548;ﻭ ﻧﻔس ﺑﺸﺮﻯ ﺭﻭ&#= 65185; ﺍﻟﻬﻰ ﺷﺪﻩ ﺭﺍ = ﺑﻴﺎﺑﻴﻢ،ﺁﻧ@= 405;ﺎﻩ ﺷﺨﺼﻴّﺖ ﻭ ﺧﻮ&#= 65193;ﺷﻨﺎﺗﺴﻰ ﺭﺍ ﮐﺮﺩه اﻳﻢ.&#= 64400;ﻪ ﺧﻮﺩ ﺩﺭﺟﻬﺎﻯ &= #65165;ﺯ ﺧﺪﺍ ﺷﻨﺎﺳﻰ ﺩ&= #65197; ﻭﺟﻮﺩ ﺧﻮﺩ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ ﮐﻪ ﮔﻔﺘﻬ&= #65166;ﻧﺪ ﺧﻮﺩﺷﻨﺎﺳﻰ ﺧ&#= 65194;ﺍ ﺷﻨﺎﺳﻰ ﺍﺳﺖ(ﺍ&= #65227;ﺮﻑ ﻧﻔﺴﻚ ﺗﻌﺮﻑ ﺭ&= #65169;ّﻚ)ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺍﺯ ﻣ&= #65188;ﻤﻮﻋﻪ ﺍﺩﺭﺍﮐﺎﺕ ﺧﺎ&#= 65197;ﺟﻰ ﺧﻮﺩ ﺩﺭﮐﻰ ﺍﺯ = ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺑ= ﺪﻭﻥ ﺩﺭﻙ ﺧﺎﺭﺟﻰ ﻭ = ﺗﻨﻬﺎ ﺑﺎ ﺩﺭﻙ ﺩﺍﺧﻠ&= #65264;.ﻳﻌﻨﻰ ﺑﻴﺮﻭﻥ ﺍﺯ ﺟﻬ&= #65174; ﺃﻧﺪﺭﻭﻥ ﺧﻮﺩ&#= 1548; ﺩﺭﻋﻮﺍﻟﻢ ﻣﻠ&#= 64401;ﻮﺗﻰ ﻭ ﺟﺒﺮﻭﺗﻰ ﺍﻟ&= #65260;ﻰ ﻣﻴﺘﻮﺍﻥ ﺩﺭ ﺳ&= #65248;ﻮﻙ ﺫﺍﺕ ﺧﻮﺩ ﺭﺍ ﺩ= ﻳﺪ. ﻫﻢ ﺫﺍﺕ ﻗﺒﻠﻰ = ﺩﺭ ﺁﻏﺎﺯ ﺳﻠﻮﻙ،= 5261; ﻫﻢ ﺫﺍﺕ ﻧﻬﺎﺋ&= #65264; ﺩﺭ ﺷﻬﻮﺩ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨ&= #65248;ﻖ.ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﺧﻠﻮ&= #65173; ﺩﻝ ﻭ ﻋﺰﻟﺖ ﺳﻠ= ﻮﮐﻰ ﻭ ﻃﺮﺩ ﮔﺬﺷﺘﻪ = ﻭ ﺣﺎﻝ ﺣﻴﻮﺍﻧﻰ &= #65261; ﺑﺸﺮﻯ ﺧﻮﺩ،ﺑ= 5194;ﺭﻙ ﺍﻣﺮﻭﺯ ﺍﻟﻮﻫ&#= 65268;ّﺖ ﺭﻭﺡ ﺧﻮﺩ ﺑﺮﺳ&= #65268;ﻢ ﮐﻪ ﻫﺮﮐس ﺑﺎﻳ&#= 65194; ﺑﺮﺳﺪ.ﻭﻫمه ﺨ= 5262;ﺍﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ،ﻭﻟA= 262; ﭘس ﺍﺯ ﮔﺬﺷﺖ ﺩ&= #65261;ﺭﻩ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﻭ = ﺗﺄﻣﻴﻦ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65175;ﺎ ﺷﺮﻁ ﮐﺎﻓﻰ. ﻭ ﻧ= ;ﺒﺎﻳﺪ ﺑﺎﻳﻦ ﺍﮐﺘﻔﺎ &= #64400;ﺮﺩ،ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﺎ ﻳﺎ&= #65193;ﺁﻭﺭﻯ ﺧﺎﻃﺮﻩ ﻫﺎﻯ ﺧ&= #65262;ﺩ،ﻭ ﻳﺎ ﻫﺮ ﻓﮑﺮ ﻭ ﺑ= ;ﺎﺯﺗﺎﺏ ﺍﺣﺴﺎﺳﻬﺎﻯ ﻗ&#= 65170;ﻠﻰ ﺧﻮﺩ،ﮐﻪ ﻫمه هوﻳّت ﻤﺎ ﺍﺳʋ= 74;. ﮔﺮچه همه ﺁﻧ᥾= 0;ﺎ ﺿﻤﻦ ﻭﺣﺪت ﻮﺟ&#= 65262;ﺩ </spa= n>ﻣﺎ ﻫﺴﺖ. ﺷﺮ= 5165;ﻳﻂ ﺍﻓﻘﻰ ﻭ ﻋﻤﻮﺩ&= #65263; ﻋﻘﻞ،ﻳﻌﻨﻰ ﺭ= 5203;ﻴﺪﻥ ﺑﺸﻬﻮﺩ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ،ﮐﻪ ﻋﻘ= 5246; ﻭﺍﻟﺎﺗﺮ ﻫﻤﺮ&#= 65165;ﻩ ﻫﺮ ﺷﻬﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ ﺗﻨﻬﺎ ﺿﺎﻣﻦ ﺷ&= #65256;ﺎﺧﺖ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩ،ﺑﺎ ﻭﺣﺪﺕ ﺭﺏ ﺍﻟﻨ&= #65262;ﻉ ﺧﻮﺩ، ﮐﻪ ﺿﻤﻨ&#= 65166; ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﮐﻞ ﻫﺴﺘﻰ ﺩﺭ ﺍ= ﻟﻠﻪ ﺃﻫﻮﻣﺮﻣﺰﺩﺍ &#= 65165;ﺳﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻮﻳ&#= 1617;ﺖ ﻳﻚ ﺷﺨﺺ ﺩﺭ ﺳﺮ= ﺍﺳﺮ ﻋﻤﺮ ﻫﻤﻴﺸﻪ ﺷ&= #65166;ﺑﺖ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ.&= #65169;ﺎ ﺍﻳﻨﮑﻪ ﻣﺪﺍﻡ &= #65175;ﻐﻴﻴﺮﺍﺕ ﺟﺰﺋﻰ ﻭ ﺣﺘﻰ ﺗ= ﻐﻴﻴﺮﺍﺕ ﮐﻠّﻰ ﻳﺎﻓﺘﻪ= 548;ﻭ ﻫﺮﺑﺎﺭ ﺑﺎ ﻫﺮ = ﺷﻬﻮﺩﻯ،ﮐﻞ ﺟﺪﻳﺪﻯ ﺑﺮﺗﺮ &= #65251;ﻴﻴﺎﺑﺪ.<o:p></o:p> = 5261;ﺍﺣﺪﻳّﺖ ﺧﻮﺩﺭﺍ ﺩﺭ ﻫﺮ = ﻟﺤﻈﻪ،ﺗﻨﻬﺎ ﺩﺭ ﺷﺮﺍﻳﻂ ﻋﻘ&= #65248;ﻰ ﻭ ﺳﻄﺢ ﺁﮔﺎﻫﻰ = ﻣﻴﺪﺍﻧﻴﻢ.ﮔﺮ&#= 64380;ﻪ ﺍﮔﺮ ﺑﺎﺯ ﺑﺨﻮ&= #65193; ﺍﻣﺮﻭﺯ ﺑﺮﮔﺮ&#= 65193;ﻳﻢ، ﻫﻨﻮﺯ ﻇﺎﻫﺮﺍ &= #65193;ﺭ ﺗﻦ ﻭﺯﻣﺎﻥ،ﻭ= 5193;ﺭ ﻣﺤﻴﻂ ﺟﻬﺎﻥ ﺑ&= #65166; ﺩﻳﮕﺮﺍﻥ ﻫﻤﭽ&#= 65256;ﺎﻥ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻴﻢ.ﮔﺮﭼﻪ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﺍﻳﻦ ﺗ= ﺠﺮﺑﻪ ﺩﺭﮐﺎﻣﻠﺎﻥ ﺍ&#= 65247;ﻬﻰ ﻣﻴﺴّﺮ ﺍﺳﺖ.ﭼ&#= 65262;ﻥ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﻧﺪ ﻋﻘﻞ ﺩﺭ ﻫﺮ ﺳﻄ= ﺤﻰ ﺟﻮﺍﻧﺐ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺩﺍﺭﺩ.ﻭ ﺣﺘﻰ ﻃ= ﺒﻘﺎﺕ ﻓﺮﺍﻭﺍﻥ ﻋﻤﻮ&#= 65193;ﻯ ﻭ ﺍﻓﻘﻰ ﺩﺍﺭﺩ.= ﺍﻣﺮﻭﺯ ﺍﺯ ﺣﻴﻮﺍﻧﻴّ= 5174; ﺍﻓﻘﻰ،ﻭ ﮔﻬﮕ= 5166;ﻩ ﺍﺯ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻋﻤﻮﺩﻯ ﺍﺣﺴﺎ&#= 65205; ﻣﻴﮑﻨﻢ.ﮐﻪ ﺑﺎ&= #65199;ﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺗﻨﻬﺎ ﺍ&= #65187;ﺴﺎﺵ ﺣﻴﻮﺍﻧﻴّﺖ ﻋ= 5252;ﻮﺩﻯ ﻋﻘﻞ ﻭﻭﺟﻮﺩ،= 5261; ﺩﺭﺟﻪ ﺍﻟﻮﻫﻴ&#= 1617;ﺖ ﻭ ﭘﺎﻙ ﺭﻭﺍﻧﻰ = ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﺑﺘﻌﺒ&#= 65268;ﺮ ﻋﺮﻓﺎ،ﻣﺎ ﺧﻮ= 5193;ﺭﺍ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻥ = ﻭﺗﺴﻠﺴﻞ ﺁﻥ، ﺍﺯ ﺷﺮﺍﻳ&#= 65218; ﺍﻓﻘﻰ ﻣﻴﺒﺎﺷ&#= 65268;ﻢ،ﮐﻪ ﻭﺍﺣﺪﻳّﺖ ﺧﻮ= 5193;ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ ﻭ ﭼ= ﻮﻥ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻭﺣﺪﺕ ﻭﺟﻮﺩﺭ&#= 65203;ﻴﺪﻳﻢ. ﺁﻧﮕﺎﻩ ﺩﺭ ﺃﺣ&= #65194;ﻳّﺖ ﺧﻮﺩ،ﻳﺎ ﺭﺏّ = 5165;ﻟﻨﻮﻉ ﺧﻮﺩ ﻫﺴﺘﻴﻢ<sp= an dir=3DLTR>. ﺩﺭ ﻫﺮ ﺩﻭ ﺣﺎﻝ ﻫﻤ= ﭽﻨﺎﻥ ﺧﻮﺩﺭﺍ ﻣﻰ ﺑﻴ&= #65256;ﻴﻢ.ﮐﻪ ﺍﮔﺮ ﻣﻴﮕﻮﺋﻴ&#= 65250;،ﻋﺎﺷﻖ ﺟﺰ ﻣﻌﺸﻮﻕ ﻧﻤ&= #65264; ﺑﻴﻨﻨﺪ،ﻳﻌﻨA= 264; ﺧﻮﺩﺵ ﻫﻢ ﻋﺎﺷ&= #65238; ﺍﺳﺖ.ﻭ ﻫﻢ ﻣﻌﺸ= ﻮﻕ.ﻭﻟﻰ ﻣﻌﺸﻮﻕ ﺑﺪﻭﻥ &= #65165;ﻳﻨﮑﻪ ﺩﺭ ﺩﺭﻭﻥ ﺩﻝ ﻋ= ﺎﺷﻖ ﻧﺸﺴﺘﻪ ﻭ ﻋﺎﺷ&= #65238; ﺩﻳﮕﺮ ﻧﮕﺎﻫﻰ &= #65169;ﻴﺮﻭﻥ ﺟﻬﺎﻥ ﺧﻮﺩ ﻧﺪ&= #65165;ﺭﺩ.ﻭﺗﻨﻬﺎ ﺑﺪﺭﻭﻥ ﺃﻧﺪﺭ&#= 65261;ﻥ ﺧﻮﺩ،ﺧﺎﺭﺝ ﺍ= 5199; ﺳﻤﺖ ﺩﺍﺧﻞ،ﺑ= 5166; ﻣﻌﺸﻮﻕ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﻫﺮﻳﻚ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻣﻌ&= #65208;ﻮﻕ ﻫﻢ ﺧﻮﺩ ﺭﺍ ﺩﺭ= ﻋﺎﺷﻖ ﻣﻰ ﺑﻴﻨﻨﺪ،ﻭ &#= 65227;ﺎﺷﻖ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻌ&= #65208;ﻮﻕ.ﻭ ﻟﺬﺍ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻣ&= #65240;ﺎﻡ ﺍﻟﻬﻰ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﻣ&= #65268;ﺘﻮﺍﻥ گفت ﻋﺎﺷﻖ ﻭﻣA= 228;ﺸﻮﻕ،ﻋﻠﻰ ﺭﻏﻢ ﻋﻮﺍﻟﻢ ﻭ&= #65183;ﻮﺩﻯ،ﺩﺭ ﺷﺨﺺ ﺍﺯ ﺳﻮﺍﺑ&= #65238; ﻧﻮﻋﻰ،ﻭ ﺍﺯﻗ= 5204;ﻤﺘﻬﺎﻯ ﻭﺟﻮﺩ ﺑﺪﻥ،ﻭ= 5191;ﺎﻃﺮﺍت ﺬﻫﻨﻰ ﮐﻪ ﺩﺳﺖ = ﺩﺍﺩﻩ ﺍﺳﺖ.ﻭ ﺍﻳﻨﮑﻪ = ﺯﻣﺎﻧﻬﺎﻯ ﮔﺬﺷﺘﻪ ﻓﺮﺍﻭ&#= 65165;ﻥ،ﻫﻤﭽﻨﺎﻥ ﺩﺭﺧﺎﻃﺮه ﻫﺴ= 5174;.که ﺮﻧﺞ ﺣﻘﺎﺭﺗﻬ&#= 65166;ی ﻤﺮﺍﺣﻞ &#= 64404;ﺬﺷﺘﻬﺎﺳﺖ.ﻫA= 198;چه ﺨﻮﺩ ﻧﻴﮑﻮ ﻧﻴ&= #65200; ﺑﻮﺩﻩ ﺍﺳﺖ،ﺩ= 5197; ﺣﺎﻝ ﻭﺣﺪﺕ ﻭﮐ&= #65252;ﺎﻝ،ﺑﺎﻋث ﺷﺮﻣﻨﺪﮔﻰ ﮐﺎ&#= 65251;ﻠﺎن اﻟﻬﻰ ﺍﺳﺖ.ﻭﮔ&#= 65198;ﭼﻪ ﺑﺨﺸﻮﺩﻩ ﺍﻟﻬ&#= 1740; هستند.ﻭ ﺍﮔﺮ ʌ= 51;ﻌﺎﻳﺐ ﻭﻣﺼﺎﻳﺐ ﻭﻣﻔ&#= 65166;ﺳﺪ ﺩﺭ ﺭﻭﺍﻥ ﭘﺎﻙ = ﺷﺪﻩ،ﺑﺎﺯ ﺧﺎﻃﺮﺍﺕ ﻧﻨﮕ&#= 65268;ﻦ ﺯﻣﺎﻧﻬﺎﻯ ﮔﺬ&#= 65207;ﺘﻪ ﺑﺎﻗﻰ ﺍﺳﺖ.ﮐﻪ = ﮔﺎﻫﻰ ﺷﺮﻣﻨﺪﮔﻰ ﻭﮔ&#= 65166;ﻫﻰ ﺑﺎﻋث ﺳﭙﺎﺳﮕ= 5196;ﺍﺭﻯ ﻣﺠﺪﺩ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺳﺖ.ﮐﻪ ﭼﻪ ﺑﻮ= ﺩﻡ ﻭﭼﻪ ﺷﺪﻡ ﺿﻤﻨ&= #65166; ﺍﻳﻦ ﻭﺣﺪﺕ ﻋﻠ&= #65264; ﺭﻏﻢ ﻭﺟﻮﺩ ﻧﻔ&= #65262;س ﻭ ﺍﺭﻭﺍﺡ ﻧﻮﻋ&= #65264;،ﻭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺍﻧﺴﺎﻥ ﻫﺴﺖ.ﮔ&= #65262;ﺋﻰ ثبت ﺍﺣﻮﺍﻝ ﮔA= 196;ﺷﺘﻪ ﻫﺎﻯ ﻧﻮﻋﻰ، ﺻ&#= 65236;ﺤﺎﺕ ﺍﻭﻟﻴﻪ ﭘﺮﻭﻧ&#= 65194;ﻩ ﻭﺟﻮﺩ ﺍﻣﺮﻭﺯ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ = ﻭﺭﻕ ﺧﻮﺭﺩﻩ ﺍﺳﺖ.ﻓ&= #65198;ﺍﻣﻮﺵ ﻧﮑﻨﻴﻢ ﺍﺯ ﻣﻌ&= #65184;ﺰﺍﺕ ﻣﻬﻢ ﺗﺮ ﺍﺯ ﻣﻌ= ﺠﺰﻩ ﺁﻓﺮﻳﻨﺶ ﺍﻧﺴ&#= 65166;ﻥ،ﺣﺼﻮﻝ ﺗﻐﻴﻴﺮﺍﺕ ﺗﮑ&#= 65166;ﻣﻠﻰ ﻣﺪﺍﻭم اﻧﺴﺎA= 253; ﺍﺯ ﺁﻏﺎﺯ ﺗﺎﮐ&= #65256;ﻮﻥ ﻭﺟﻮﺩ ﻣﺎ ﺍﺳﺖ.= ﮐﻪ ﻧﻈﻢ ﻭ ﻫﻮﻳّﺖ &= #65207;ﺨﺼﻰ ﻭﺧﻮﺩ ﺷﻨﺎسی = 5252;ﺎ ﺑﻬﻢ ﻧﺨﻮﺭﺩﻩ &= #65165;ﺳﺖ.ﻭﺑﺎﺯ ﺑﻬﺘﺮ ﺍﺯ ﺁﻓﺮ&= #65267;ﻨﺸﻬﺎﻯ ﺍﻭﻟﻴﻪ ﻭﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺍﻣﺮﻭﺯ ﺍﺳﺖ، &#= 65261; ﻋﻠﻰ ﺭﻏﻢ ﺗﮑﺎ&= #65251;ﻞ ﻭﺗﻐﻴﻴﺮﺍﺕ ﺟ&#= 65200;ﺋﻰ،ﺑﺪﻭﻥ ﺑﻬﻢ ﺧﻮﺭﺩﻥ ﺷ&= #65192;ﺼﻴّﺖ ﻣﺎ،ﺣﻔﻆ ﻣﻮﻗ= 617;ﺖ ﻫﺮ ﻣﺮﺣﻠﻪ ﺟﺪ&= #65267;ﺪ ﺗﮑﺎﻣﻠﻰ ﻭﺗﻐ&#= 65268;ﻴﺮﺍت ﻤﺠﺪﺩ،ﻭ ﭘس ﺍ= 5199; ﺯﻣﺎﻧﻰ ﺩﺭ ﺣﺎ&= #65245; ﺁﻣﺎﺩﮔﻰ،ﺑﺮA= 165;ﻯ </spa= n>ﺟﻬﺶ ﺑﻤﺮﺣʌ= 48;ﻪ ﮐﻤﺎﻝ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺳﺖ.ﮐﻪ ﺑﺎﺯ ﻫ= ﻮﻳّﺖ ﻭ ﺷﺨﺼﻴّﺖ ﺧﻮ&#= 65193; ﺭﺍ ﻫﻤﺎﻥ ﻣﻴﺪ&= #65165;ﻧﻴﻢ ﮐﻪ ﺑﻮﺩﻳﻢ. ﻭ ﺍ= ;ﻳﻨﻚ ﭼﻨﻴﻦ ﺷﺪﻳﻢ، &#= 65261; ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﻣﻌﺠﺰ&#= 65165;ﺕ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ ﻣ= ﻌﺠﺰﺍﺕ،ﻭ ﻓﺮﺍﻭﺍﻥ ﻣﻌﺠ&#= 65200;ﺍﺕ ﺩﺭ ﻫﺮ ﻟﺤﻈﻪ ﻋ= ﻤﺮ ﮐﻨﻮﻥ ﻣﺎ،ﻭ ﺑ&#= 65264; ﻧﻬﺎﻳﺖ ﻣﻌﺠﺰ&#= 65165;ﺕ ﺍﻟﻬﻰ ﻣﻨﺘﻈﺮ &= #65153;ﻳﻨﺪﻩ ﻣﺎ ﺍﺳﺖ. ﻭﻟﻰ ﺗ= ;ﻨﻬﺎ ﺗﺄﻣﻴﻦ ﺷﺮﺍﻳ&#= 65218; ﻟﺎﺯﻡ ﻭﮐﺎﻓﻰ &= #65165;ﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﺩﺭ = ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣ&#= 65246; ﻭ ﻫﺮ ﻟﺤﻈﻪ ﻋﻤ= ﺮ ﺑﺸﺮﻯ ﺑﺎﻣﺎ ﺍ&= #65203;ﺖ.ﻭﻋﻈﻴﻤﺘﺮ= 5165;ﺯﺁﻳﻨﺪه هاﻯ ﭘﻴﺸﻴﻦ ﺗ= 5262;ﻟﺪﺍت ﻔﻮق ﺒﺸﺮی اﺳA= 174;.ﺍﻣﺮﻭﺯ ﺗﻨﻬﺎﺳﻠﻮﻙ ﺍ&#= 65247;ﻬﻰ ﻣﺎ ﺑﺎ ﻭﻟﻰّ ﺍ&= #65247;ﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﻭ ﺍﻧﺠﺎﻡ ﻭﻇﺎﻳ&#= 65234; ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﺗﺎ ﻫﻔﺖ ﺗﺠﻠّ&#= 65268;ﻪ ﺍﻟﻬﻰ ﺍﺳﺖ.ﺍﻳ&= #65256;ﻚ ﮐﻪ ﻋﻠﻰ ﺭﻏﻢ ﺍ= ﺣﺴﺎس ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩ،ﻧﮑﺎﺗﻰ ﺭﺍ ﺩﺭ ﺑﺎﻟﺎ ﮔ= ﻔﺘﻢ،ﺑﺎﺯ ﻣﻴﮕﻮﻳﻢ،ﮐﻪ = 5165;ﻳﻦ ﻭﺣﺪﺕ،ﻋﻠﻰ ﺭ= 5231;ﻢ ﺗﻮﺻﻴﻔﺎﺕ ﻣﺨ&#= 65176;ﻠﻒ ﻭﺍﺣﻮﺍﻝ ﮔﻮﻧ&#= 65166;ﮔﻮﻥ ﺫﻫﻨﻰ ﺍﺳﺖ.ﮐﻪ = ﻧﻪ ﻓﻘﻂ ﻣﺎﻧﻊ ﻧﺠ&= #65166;ت ﻤﺎ ﻧﺸﺪه اﻧﺪ= 548;ﺑﻠﮑﻪ ﭘس ﺍﺯ ﻧﺠﺎﺕ ﻭ&= #64400;ﻤﺎﻝ ﻫﻤﭽﻨﺎﻥ ﮐﺎﺭ &= #65191;ﻮﺩ ﺭﺍ ﻣﻴﮑﻨﺪ.ﻳﻌ&= #65256;ﻰ ﻣﻌﻘﻮﻟﺎﺕ ﺍﻟ&#= 65260;ﺎﻣﻰ ﻭ ﺗﻨﺰﻳل های A= 251;ﻨﻄﻘﻰ،ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65195;ﺧﻴﺮﻩ ﺣﺎﻓﻈﻪ،ﺑﺮﺣA= 204;ﺐ ﺷﺮﺍﻳﻂ ﺯﻣﺎﻥ &= #65261;ﮐﺎﻓﻰ،ﻭﺑﺨʌ= 12;ﻮﺹ ﺑﺮﺣﺴﺐ ﺷﺮﺍﻳ&#= 65218; </spa= n>ﺍﺣﻮﺍﻝ ﻭ ﺳA= 248;ﻴﻘﻪ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺩ&= #65197;ﻳﺎﻓﺖ ﺳﺎﻟﮑﺎﻥ ﻣﺘﻔ&#= 65166;ﻭﺕ،ﺍﻳﻦ ﺗﮑﺎﻣﻞ ﺍﻟﻬﻰ &= #65259;ﻤﭽﻨﺎﻥ ﻭﺣﺪﺕ ﻭﻟﻰّ ﺍ&#= 65247;ﻬﻰ ﻣﺤﻔﻮﻅ،ﻭﮐﻤA= 242; ﺑﺮﺳﺎﻧﺪﻥ ﺳﺎ&#= 65247;ﻚ ﺧﻮﺩ ﺑﺎﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﻭﺣﺪت ﻮﺟﻮﺩﻯ= 548;ﮐﻪ ﺧﻮﺩ ﮐﺎﻣﻞ ﻣﺮ&= #65169;ّﻰ ﺩﺍﺭﺩ ﻭ ﻧ= ;ﻴﺰ ﻫﻤﭽﻨﺎﻥ ﺗﻦ ﻣ&= #65166;،ﺍﺣﺴﺎﺳﺎﺕ ﺧﺎﺭﺟﻰ ﺧﻮﺩﺭ&#= 65165; ﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺖ = ﺩﺭﻳﺎﻓت ﻤﻴﮑﻨﺪ. ﻭﻋﮑس &= #65165;ﻟﻌﻤﻞ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.&= #65261; ﻋﺒﺮﺕ ﮔﻴﺮﻯ ﺭ&= #65261;ﺍﻧﻰ ﻭ ﺫﺧﻴﺮﻩ ﺳﺎﺯ&= #65263; ﺧﻮﺏ ﻭ ﺑﺪ ﺭﺍ ﺩ= ;ﺭ ﺫﻫﻦ ﺩﺍﺭﺩ.ﺑﺎ = ﺗﻤﺎﻡ ﺍﻳﻦ ﺗﻐﻴﻴﺮﺍ&#= 65173; ﻣﺘﻮﺍﻟﻰ ﻭﻣﺪ&#= 65165;ﻭﻡ، ﻫﻤﭽﻨﺎﻥ ﻭﺣﺪ&#= 65173; ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65251;ﺤﻔﻮﻅ ﻣﻴﻴﺎﺑﻴﻢ.ﻭ ﺑ&= #65166;ﻟﺄﺧﺮﻩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ&#= 1548;ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﻭﻣ&= #65240;ﺎﻡ ﺍﻟﻬﻰ،ﺭﻭﺍﻥ = 5191;ﻮﺩﺭﺍ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﺃ&= #65203;ﻰ ﻭ ﻋﻤﻮﺩﻯ ﺩﺍﺭ&= #65267;ﻢ، ﮐﻪ ﺩﺭ ﺷﻬﻮﺩﻫ&= #65166;ﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻭﺭ&#= 1572;ﻳﺎﻫﺎﻯ ﻓﻴﻤﺎ ﺑﻴﻦ ﺁﻧ&= #65260;ﺎ ﺑﻨﻈﺮ ﺳﺎﻟﻚ ﻣ&= #65268;ﺮﺳﺪ.ﻭﻟﻰ ﺗﻐﻴﻴﺮﺍﺕ ﺯﻣ&#= 65166;ﻧﻰ ﺫﻫﻨﻴّﺎﺕ ﻭ ﺣ&#= 65176;ﻰ ﺗﻦ ﻣﺎ ﺍﺯ ﺗﮑﺎ= ﻣﻞ ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﺍ&= #65235;ﻘﻰ ﻣﻴﺒﺎﺷﺪ. ﺑﺮﺍ&= #65263; ﻫﺮ ﺟﻬﺶ ﺑﻬﺮ ﻣ= ﺮﺣﻠﻪ ﺟﺪﻳﺪ ﺑﺎﻟﺎﺗ&#= 65198;،ﮐﻪ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65251;ﻴﺨﻮﺍﻫﺪ. ﻭ ﺳﺎﻟﻚ ﺩﺭ ﻫﻔ= ﺖ ﺳﺮﻧﻮﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺧﻮﺩ ﺩﺭ ﻋﺰﻟﺖ = ﺳﻠﻮﮐﻰ ﺧﻮﻳﺶ،ﺁﻧﻬﺎ = 5197;ﺍ ﻣﻴﮕﺬﺭﺍﻧﺪ.ﺗ&#= 65256;ﻬﺎ ﺩﺭ ﺷﺮﻁ ﮐﺎﻓﻰ = ﻣﻨﺎﺳﺐ ﻫﺮ ﻣﺮﺣﻠﻪ ﺍﺯ = ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺟﻬﺶ ﺑﻬﺮ ﻣﺮﺣ&= #65248;ﻪ ﺑﻌﺪﻯ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ ﻭ ﭘﻴﺮ ﮐﺎﻣﻞ ﺣ= ﺴﻴﻨﻰ ﻭﺍﻟﻬﻰ ﺑﻤﻌﺮ&#= 65235;ﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺗﻨﻬﺎ ﺳﻮﮊﻩ ﺗ&= #65262;ﺳّﻞ ﻭ ﺗﻘﻠﻴﺪ ﻭ ﺍﻃ= ﺎﻋﺖ ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ ﺳ= ﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺧ&= #65262;ﺩ ﻧﻴﺰ ﺣﺴﻴﻦ ﺷﻬ&= #65268;ﺪ ﻭ ﺷﺎﻫﺪ ﺷﺪﻩ ﻭ= ﺣﺴﻴﻨﻰ ﺯﻧﺪﻩ ﺑﺨﻠﻖ ﺑ&= #65166;ﺯ ﮔﺮﺩﺩ. ﮐﻪ ﺭﻭﺡ= ﺍﻟﻬﻰ ﺍﻭ ﺩﺭ ﺑﺎﺯﮔﺸ&= #65174; ﺩﺭ ﺗﻦ ﺑﺸﺮﻯ<s= pan dir=3DLTR> </spa= n>ﻗﺒﻠﻰ ﺍﻭ ﻣA= 194;ﻓﻮﻥ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺯﻳ&= #65166;ﺭﺕ ﺍﻳﻦ ﺍﻣﺎﻡ ﺣﺴ&= #65268;ﻦ ﺩﺭ ﻗﺒﺮﺵ،ﺑﺮ= 5165;ﻯ ﺳﺎﻟﻚ ﺗﻦ ﭘﻴﺮ = ﻣﻴﺒﺎﺷﺪ.ﻭ ﻫﺮ ﺑﺎﺭ ﻫﻔﺘﮕ&= #65166;ﻧﻪ ﺧﻮﺩ ﺑﻬﺸﺘﻰ ﺍ&= #65199; ﺑﻬﺸﺘﻬﺎﻯ ﻫﻔ&#= 65176;ﮕﺎﻧﻪ ﺷﻬﻮﺩﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﺯﻳﺮﺍ ﺳﺎﻟﻚ ﺗﻨﻬﺎ ﺑ&= #65166; ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﺧ&= #65262;ﺩ ﺍﺯ ﭘﻴﺮﺩﻳﺪﻥ &= #65251;ﻴﮑﻨﺪ،ﺗﺎ ﺗﻔﺴﻴﺮ ﻭﺗﺄﻳ&#= 65268;ﺪ ﺍﺣﻮﺍﻝ ﺷﻬﻮﺩ&#= 65263; ﺍﻭﺭﺍ ﺑﻨﻤﺎﻳ&#= 65194;،ﻭﻧﻪ ﺯﻳﺎﺭﺕ ﻗﺒﺮ ﺍ&= #65251;ﺎﻡﺣﺴﻴﻦ ﺗﺎﺭﻳﺨﻰ</sp= an> &#= 65193;ﺭ ﺷﻬﺮ ﮐﺮﺑﻠﺎ،= 4400;ﻪ ﺳﺮ ﺍﻣﺎﻡ ﺣﺴﻴ&= #65254; ﻧﻴﺰ ﺩﺭ ﻗﺎﻫﺮ&= #65257; ﻣﺪﻓﻮﻥ ﺍﺳﺖ.ﮐ&= #65258; ﺳﺮﺵ ﺑدون ﺗﻨA= 206; ﺩﺭ ﮐﺮﺑﻠﺎ،ﺗ= 5198;ﺟﻴﺢ ﺑﺮﺍﻯ ﺯﻳﺎﺭﺕ &= #65193;ﺍﺭﺩ.ﻭ ﻟﺬﺍ ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﻚ ﻫﻤﻪ ﺟﺎ ﮐﺮﺑﻠ&= #65166; ﺍﺳﺖ.ﻭ ﭘﺮ ﺍﺯ ﮐ= ;ﺮﺏ ﻏﺼّﻪ ﻭ ﺑﻠﺎ ﻭ = ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﻭﻳﮋﻩ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭ ﭘﻴﻤﺎﻥ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﻫﻤﻪ ﺭﻭﺯﻫﺎ = ﻋﺎﺷﻮﺭﺍ ﺍﺳﺖ،ﮐﻪ ﺳﺎﻟ= 5242; ﻣﻴﺘﻮﺍﻧﺪ ﻫﺮ &= #65197;ﻭﺯ ﺷﻬﺎﺩﺕ ﺧﻮﺩ ﺩ&= #65197; ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺧﻮﻳﺶ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ.ﮐﻪ ﺑﻨﻮ&= #65197;ﻗﺎﺋﻢﺭﻭح اﻟﻘﺪس ﺭﻭﺯ ﻗ= 5268;ﺎمت اﺯ ﺁﻓﺮﻳﻨﺶ ﺑ&#= 65208;ﺮﻯ ﺑﺠﺒﺮﻭﺕ ﺍﻭﻝ &= #65165;ﻟﻬﻰ ﺑﺮﺳﺪ ﻭﻣﻌﺮﺍ&#= 65181; ﮐﻨﺪ. ﻭ ﺑﺮﻭﺡﺍ= ﻟﻘﺪس که ﺭﺳﻴﺪ.ﺧﻮﺩ &#= 65255;ﻴﺰ ﺭﻭح اﻟﻘﺪﺵ ﺷ= 5262;ﺩ. ﻫﻤﺎﻥ ﻣﻌﺮﺍﺟ&#= 65264; ﮐﻪ ﻣﺤﻤﺪ ﺍﺯ ﻣ= ﺴﺠﺪ ﺍﻟﺄﻗﺼﻰ ﻳﻌﻨ&#= 65264; ﺑﻌﺪ ﺍﺯ ﻣﺮﺣﻠ&= #65258; ﺳﺠﻮﺩ ﻭ ﺳﻠﻮﻙ&= #1548;ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ،ﺑﺸﻬ᥾= 2;ﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65197;ﻭﺣﺶ ﭘﺮﻭﺍﺯ ﻣﻴﮑﻨ&#= 65194;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻨﺶ &= #65259;ﻤﭽﻨﺎﻥ ﭼﻮﻥ ﻣﺮﺩﻫﺎﻯ &= #65193;ﺭ ﺭﺧﺖ ﺧﻮﺍﺑﺶ،= 5267;ﺎ ﺩﺭ ﮔﻮﺩﺍﻝ ﻋﺰ&= #65247;ﺘﮕﺎﻩ ﺍﻭ،ﭼﻮﻥ ﺣﻔﺮ= 5257; ﻗﺒﺮ ﺍﻓﺘﺎﺩﻩ &= #65165;ﺳﺖ.ﻭ ﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﺩﺍﺷﺖ،ﺍﺯ ﺍﻳ= 5254; ﺧﻮﺍﺏ ﻣﺮﮒ ﺑﻴ&= #65194;ﺍﺭ ﻣﻴﮕﺮﺩﺩ ﺑﺎ ﭘ&= #65262;ﺯﺵ ﺍﺯ ﺧﻮﺍﻧﻨﺪﻩ &= #64400;ﻪ ﭘس ﺍﺯﻣﻄﺎﻟﺐ &#= 65235;ﻠﺴﻔﻰ ﻭﻋﺮﻓﺎﻧﻰ ﺑﺼ&#= 65188;ﺮﺍﻯ ﮐﺮﺑﻠﺎ ﻣﻴﺰﻧ&#= 65268;ﻢ ﻭﺍﺯ ﮐﺸﺘﻪ ﺷﺪ&= #65253; ﺣﺴﻴﻦ ﺳﺎﻟﻚ ﺯ&= #65255;ﺪﻩ ﺍﻣﺮﻭﺯ ﻣﻴﮕﻮ&#= 65267;ﻢ،ﮐﻪ ﺫﮐﺮ ﻫﻤﻪ ﺳﻮﺍ&= #65169;ﻖ ﻭ ﻟﻮﺍﺣﻖ،ﻭﺗ= 5256;ﻮﻋﺎﺕ ﺑﻴﺎﻧﻰ ﻭ ﻋﺮﻓ&= #65166;ﻧﻰ ﻭﻣﮑﺘﺒﻰ، ﺭﺳ= 5166;ﻧﺪﻥ ﺧﻮﺍﻧﻨﺪﻩ ﺑﺎ&#= 65259;ﻤﻴّﺖ ﻟﺰﻭﻡ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ .<o:p></o:p> = 5255;ﻈﺮﻳﻪ ﻫﻴﻮﻡ ﺩﺭ ﺑﺎﺭ&= #65257; ﻫﻮﻳّﺖ ﺷﺨﺺ،A= 251;ﺒﻨﻰ ﺑﺮ ﺍﻳﻨﮑﻪ ﺍﻧ&= #65204;ﺎﻥ ﻣﺠﻤﻮعه اﻯ ﺍA= 199;ﺍﺩﺭﺍﮐﺎﺕ ﺣﺴّﻰ ﺍﺳﺖ،ﮐA= 258; ﺣﺮﮐﺖ ﻣﺪﺍﻭﻡ &= #65261;ﻣﺘﻌﺎﻗﺐ ﺩﺍﺭﺩ.ﻭﻣﺎﺭﺍ &= #65169;ﺨﻄﺎ ﻭ ﺍﻣﻴﺪﻭﺍﺭ ، &= #64400;ﻪ ﺩﺭ ﻣﻴﻴﺎﺑﻴﻢ&#= 1548;ﺗﻌﺎﻗﺐ ﻣﺮﺑﻮﻁ ﺑﻬﻤﻪ&#= 1548; ﻫﻤﺎﻥ ﺫﺍﺕ ﻣﺘ&= #65188;ﺪ ﺩﺭ ﻫﻮﻳّﺘﻰ ﺭ&#= 65165; ﺑﺎ ﺧﻮﺩﺵ ﻣﻴﻴ&= #65166;ﺑﻴﻢ.ﺑﻬﺘﺮ ﺍﺳﺖ ﭼﻨﻴﻦ ﺗﻮ&= #65215;ﻴﺢ ﺑﺪﻫﻢ ﮐﻪ ﺍﻳﻦ = ﻫﻮﻳّﺖ ﺷﺨﺺ ﺳﻴّﺎله = 75;ﻯ ﺍﺳﺖ،ﭘﺮ ﺍﺯ ﺟ&#= 65200;ﺋﻴّﺎﺕ.ﭼﻮﻥ ﺫﺭّﺍﺕ ﺁﺏ ﺩﺭ &= #65267;ﻚ ﺟﺮﻳﺎﻥ ﺁﺏ،ﮐ= 5258; ﺁﻧﺮﺍ ﻳﻚ ﻭﺍﺣ&= #65194; ﻣﻴﺪﺍﻧﻴﻢ.ﺍﻟ&#= 65170;ﺘﻪ ﻣثاﻝ ﻫﻴﻮﻡ ﺩ= 5197;ﺳﺖ ﺍﺳﺖ ﺑﺎﺯ ﺑﺎﻳ&= #65194; ﮔﻔﺖ ﮐﻪ ﺍﻳﻦ ﻫ= ﻤﺎﻥ ﻭﺣﺪﺕ ﺫﺍﺕ ﺍﺳ&= #65174; ﮐﻪ ﺁﻧﺮﺍ ﺭﻭﺡ = ﻣﻴﮕﻮﺋﻴﻢ،ﮐA= 258; ﭘﺎﺩﺍﺵ ﺗﮑﺎﻣ&#= 65246; ﺩﺭ ﺗﻐﻴﻴﺮ ﻣث&#= 1576;ت ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎﺯ = ﺍﻳﻦ ﻭﺣﺪت ﺒﺎﺧﻮﺩ &#= 65261;ﺍﺩﺭﺍﻙ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﻮ&= #65193;ﺵ،ﻣﻌﺎﺩﻝ ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺩﺭﻋﻮﺍﻟﻢ ﺍﻟ&#= 65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﻫﺮﻣﻰ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65259;ﺮﻣﺠﻤﻮعه ﻳﻚ ﺳﻄﺢ ﮐﻠّﻰ&#= 1548;ﭼﻮﻥ ﻳﻚ ﻭﺍﺣﺪﻯ ﺟﺰ&= #65163;ﻰ،ﺑﺮﺍﻯ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ &= #65165;ﺳﺖ.ﮐﻪ ﺩﺭ ﻫﺮ ﻧﻮﻉ ﺑﻴ= ﻚ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻭ &= #65193;ﺭ ﻧﻬﺎﻳﺖ ﺑﺮﺏّ &#= 65165;ﻟﺄﺭﺑﺎﺏ ﻧﻘﻄﻪ ﺑﺎﻟﺎﻯ &= #65259;ﺮﻡ ﻭﻣﺨﺮﻭﻁ ﻣﻴﺮ&#= 65203;ﻴﻢ.ﻭﻟﻰ ﻫﻴﻮﻡ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ،ﺍﺯ ﺍﻳﻦ ﺫﺍﺕ ﮐﻠّ&#= 65264;،ﺍﺯ ﺍﺩﺭﺍﮐﺎﺕ ﺟﺰ&#= 65163;ﻰ ﮐﻪ ﻣﻄﺮﺡ ﻣﻴﮑ&= #65256;ﺪ،ﻭ ﻗﺎﺑﻞ ﻓﻬﻢ ﻧﻴ&= #65200; ﻫﺴﺖ،ﺧﻮﺩﺭﺍ = 5165;ﺯ ﻭﺟﻮﺩ ﺭﻭﺡ ﻭﻧ&= #65236;س ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ، ﺑﺎﻟﺄﺧﺮﻩ ﺍﻟ&#= 65260;ﻰ ﺷﺪﻩ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﮐﺎﻣﻠﺎﻥ ﻗﺮﺍ&#= 65197; ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ.&= #65261; ﻟﺬﺍ ﻭﻯ ﺭﻭﺡ ﻭ= ﻧﻔس ﺭﺍ ﺧﻴﺎﻝ ﻣﻴﺪ&= #65165;ﻧﺪ.ﻳﻌﻨﻰ ﻳﻚ ﻭﻫﻢ ﺍﻧﺘﺰ&= #65165;ﻋﻰ ﺫﻫﻦ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﻭﻫﻢ ﻭ ﺧﻴﺎﻝ ﺭ= ﺍ ﺑﺎﺯ گونه ای ᥾= 1;ﺟﻮﺩ ﻣﻴﺪﺍﻧﺪ.که ﺃ= 5175;ﻤﻰ ﻧﺎﺳﻮﺗﻰ ﻭﻣﺤ&#= 65204;ﻮس ﻤﺎ ﻧﻴﺴﺖ،ﻭﻟ= 5264; ﻣﺎﻫﻴّﺖ ﺧﺎﺹ &#= 65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﺫ= ﻫﻦ ﻭﺭﻭﺍﻥ،ﻭﻟﻮ = 5169;ﻨﺎﻡ ﺧﻴﺎﻝ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ.ﮔﺮﭼﻪ ﻭﺟﻮﺩﻯ ﻋﺪﻣﻰ &= #65165;ﺯ ﻟﺤﺎﻅ ﺃﺗﻤﻰ ﺍ&= #65203;ﺖ.ﻭﻣﻴﺪﺍﻧﻴ= 5250; ﮐﻪ ﻣﺪﺍﻡ ﺍﻳﻦ = ﺧﻴﺎﻟﻬﺎﻯ ﻭﻫﻤﻰ، ﺧﻮﺩﺭ= 5165; ﺑﻤﺮﺍﺗﺐ ﺩﻳﮕ&#= 65198;ﻯ ﮔﺬﺍﺭ ﻣﻴﮑﻨﺪ.&= #64400;ﻪ ﻫﻨﻮﺯ ﻭﺿﻊ ﺟﺪ&= #65267;ﺪ ﺧﻴﺎﻝ ﻭﻭﻫﻤﻰ&#= 1548;ﻭ ﺑﺘﻌﺒﻴﺮ ﺩﻳﮕ&#= 65198; ﻧﻮﻋﻰ ﻭﺍﻗﻌﻰ &= #65165;ﺳﺖ.ﮔﺮﭼﻪ ﺣﻘﻴﻘﻰ ﻧﻤﻴﺒ&#= 65166;ﺷﺪ. ﻳﻌﻨﻰ ﻣﺮﺍﺗﺐ &= #65165;ﻧﺘﺰﺍﻋﻰ ﺑﺎﻟﺎﺗﺮ ﻧﻴﺰ &= #65261;ﺟﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ ﺣﻘﻴ&= #65240;ﻰ ﺗﺮ ﺍﺯ ﻭﺍﻗﻌﻴ&= #1617;ت اﻧﺘﺰﺍﻋﻰ ﺑﺸ= 5198;ﻯ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺣﻘ= ﻴﻘﺖ ﺑﺎﺯ ﺑﺮﺗﺮ ﻧﻴ&= #65204;ﺖ. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺒﺎﻟﺎ&#= 65175;ﺮﻳﻦ ﻭﺍﻗﻌﻴّﺖ ﺣﻘ= 5268;ﻘﻰ،ﺩﺭ ﺭﺳﻴﺪﻥ ﺑﻌﺮﺵ &= #65197;ﺣﻤﺎن ﺮﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﺑﺎﺯ ﻫﻨﻮﺯ ﺣﻘﻴﻘﺘ&#= 65260;ﺎﻯ ﺑﺮﺗﺮ ﺩﺭ ﺍﻧﺘ&= #65200;ﺍﻉ ﺫﻫﻦ ﻣﺮﺍﺗﺐ ﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺎ&= #65251;ﺤﺪﻭﺩ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ. = ﮐﻪ ﻣﻨﻄﻘﺎ ﺣﻘﻴﻘ&#= 65174; ﻣﻄﻠﻖ ﻧﺰﺩ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺍﺳﺖ.ﻭ ﮔﺮﭼﻪ ﺑ= ﺎﺯ ﺣﻘﻴﻘﺖ ﻣﻄﻠﻖ &= #65227;لی اﻟﺄﻃﻠﺎق ﺮﺍ = 5193;ﻭ ﻋﺎﻟم ﻮﺟﻮﺩﻯ &#= 65227;ﺪﻡ ﻣﺎﺳﻮﺍﻯ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﻮ ﺩﺭ ﺑﻴ= ;ﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻴﻬﺎﻯ &= #65251;ﻮﺭﺩ ﺗﺼﻮﺭ ﺩﺭ ﻋﻤّ&#= 1575;ء ﻫﺎﻫﻮت ﺒﺎﻳﺪ &#= 65193;ﺍﻧﺴﺖ. ﮐﻪ ﺩﺭ ﺍﺳﻢ ﺍﻟ= ﺨﺎﺭﺝ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻭ= ﺩﺭ ﺑﺎﻃﻦ،ﻏﻴﺮ ﻇ= 5166;ﻫﺮ ﺑﺮﺍﻯ ﻏﻴﺮ ﺧﻮ&= #65193;ﺵ ﻣﻴﺒﺎﺷﺪ.ﺩﺭﻋ&#= 65166;ﻟﻢ ﻭﺟﻮﺩﻯ ﺑﺎ ﻣﺎ&= #65259;ﻴّﺖ ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ&#= 1548; ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﮕ&= #65198;ﺍﻥ،ﻭﺭﻭﺩ ﺑﻬﺎﻫﻮﺕ ﺑﺸﺮ&#= 65217; ﻋﺪﻡ ﺭﺳﻴﺪﻥ ﺍ&= #65203;ﺖ ﮐﻪ ﻣﻌﺪﻭﻡ ﻧﻴ&= #65200; ﺩﻳﺪﻥ ﻭ ﻓﻬﻤﻴ&= #65194;ﻥ ﻧﺪﺍﺭﺩ.ﻭ ﺍﻟﻠ&= #65258; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167;،ﺧﻮﺩ ﺻﺎﺩﺭ ﺍﻭﻝ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ ﻣﻴﺒﺎﺷﺪ. ﺍ= ﻟﻠﻪ ﻋﺮﺑﻰ ﺷﺪﻩ،ﺃ= 5259;ﻮ ﻣﺬﮐﻮﺭ ﺩﺭ ﺃﻫ&= #65262;ﺭﻣﺰﺩﺍ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻗﺮ&= #65267;ﺶ ﻭ ﻣﺤﻤﺪ ﺍﺯ ﺯﺭ= ﺩﺷﺘﻴﺎﻥ ﻣﻬﺎﺟﺮ ﺑﻴﻤﻦ &= #65261;ﺳﭙس ﺑﻤﮑّﻪ ﺑﻮﺩه = 575;ﻧﺪ.ﮐﻪ ﺭﻭﺵ ﺳﻠﻮﻙ ﻋﻤ&= #65248;ﻰ ﺯﺭﺩﺷﺖ،ﻭ ﺍﺑ= 5198;ﺍﻫﻴﻢ ﺑﺮﻫﻤﻦ ﺯﺭﺩﺷ&#= 65176;ﻰ ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ &= #65153;ﺯﺭ،ﺑﮕﻔﺘﻪ ﻗﺮﺁﻥ ﻣﻴﭙﺮﺩ&#= 65165;ﺧﺘﻨﺪ. ﻭ ﺍﺯ ﺳﺎﺳﺎﻧﻴ&= #65166;ﻥ ﻗﺸﺮﻯ ﺁﺧﻮﻧﺪ &= #65211;ﻔﺖ ﻓﺮﺍﺭ ﮐﺮﺩﻩ ﺑ&= #65262;ﺩﻧﺪ ﮐﻪ ﻫﺮ ﻏﻴﺮ ﻣﺬ= ﻫﺐ ﺧﻮﺩﺭﺍ ﺑﻨﺎﻡ &= #65251;ﺰﺩﮐﻰ ﻭ ﻓﺎﺳﻖ ﻣﻨﺎﻓ&= #65238; ﻣﻴﮑﺸﺘﻨﺪ،ﮐA= 258; ﺍﻣﺮﻭﺯ ﺁﺧﻮﻧ&#= 65194;ﻫﺎﻯ ﺷﻴﻌﻪ،ﻧﻴﺰ ﺑ= 5256;ﺎﻡ ﻣﻨﺎﻓﻖ ﻫﺮ ﻣﺨ&= #65166;ﻟﻒ ﺭﺍ ﻣﻰ ﮐﺸﻨﺪ . ᥷= 9;ﻳﺮﺍ ﺁﻧﭽﻪ ﮐﻪ ﻧﺪﺍ&= #65197;ﻧﺪ،ﺧﺪﺍ ﺟﻮﺋﻰ ﻭ ﺧﺪﺍ ﺷ= ﻨﺎﺳﻰ ﻭ ﺧﺪﺍ ﭘﺮﺳﺘﻰ = ﻣﻴﺒﺎﺷﺪ .<o:p></o:p> = 5169;ﺮﺍﻯ ﻋﻠّﺖ ﺣﻔﻆ ﻫﻮ&#= 65267;ّﺖ ﺧﻮﺩ،ﺑﺎﺯ ﻣﻴ= 5176;ﻮﺍﻧﻴﻢ ﺑﮕﻮﺋﻴﻢ، ﮐﻪ &#= 65187;ﺎﻓﻈﻪ ﺑﺎﻋث ﺩﺭﻙ &#= 65187;ﺎﻝ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷ&= #65192;ﺼﻴّﺖ ﮔﺬﺷته ﻮﺍﮐﻨA= 262;ﻥ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65187;ﺎﻓﻈﻪ ﺑﺴﻴﺎﺭ ﺃﻧﺪﻙ &= #65165;ﺯﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺍﺭﺩ.ﻭ= ﺍﮐثرﺍ ﭼﻨﺎﻥ ﺿﻌﻴﻒ ﻭ&= #65175;ﺰﮐﻴﻪ ﺷﺪﻩ ﻃﺒﻴﻌﻰ،= 5193;ﺭ ﻧﺘﻴﺠﻪ ﻋﺒﺮﺗ&#= 65260;ﺎﻯ ﻧﺪﺍﻧﺴﺘﻪ ﺍﺯ &= #65193;ﻭﺭﻩ ﺯﻧﺪﮔﻰ ﺍﺳﺖ.ﮐ&= #65258; ﻇﻬﻮﺭﻯ ﺩﺭﺣﺎ&#= 65235;ﻈﻪ ﻧﺪﺍﺭﻧﺪ.ﻭ ﺍﮔ&= #65198; ﮐﺴﻰ ﺭﺍ ﻧﺎﮔﻬ&= #65166;ﻧﻰ ﺑﻔﻴﻠﻢ ﺯﻧﺪﮔ&#= 65264; ﮐﻮﺩﮐﻰ ﺍﻭ ﻣﺮ&= #65165;ﺟﻌﻪ ﺩﻫﻴﻢ، ﻭ ﻳﺎ ﺩ&= #65197; ﻫﻴﭙﻨﻮﺗﻴﺰﻡ &#= 65251;ﻤﮑﻦ ﺍﺳﺖ.ﻭ ﻳﺎ ﺍﮔﺮ= ﺁﺳﻴﺐ ﻣﻐﺰﻯ ﺩﺳﺖ ﺑﺪ&= #65259;ﺪ،ﮐﻪ ﻧﺘﻮﺍﻧﺪ ﺫﻫﻦ &= #65153;ﻧﺘﻨﻰ ﻭﻭﺳﻴﻠﻪ ﺍﺭﺗ&#= 65170;ﺎﻃﻰ ﺑﺎ ﺭﻭﺍﻥ ﻭ ﮊﻧ= ﺘﻴﻚ ﺭﻭحی اﻣﺮﻭﺯ A= 169;ﺸﺮﻯ ﺧﻮﺩﺩﺍﺷﺘﻪ ﺑ&#= 65166;ﺷﺪ،ﺑﺎﻋث ﻓﺮﺍﻣﻮﺷﻰ ﻫﻮ&#= 65267;ّﺖ ﺍﻧﺴﺎﻧﻰ ﺍﻣﺮ&#= 65261;ﺯ ﺍﺯ ﻣﻴﺸﻮﺩ. ﻣﺎ= ﻧﻨﺪ ﺁﻧﭽﻬﮑﻪ ﮐﺴﻰ &= #65165;ﻣﺮﻭﺯ ﻫﻮﻳّﺖ ﻧﻮﻉ ﻣ&#= 65268;ﻤﻮﻧﻰ ﺧﻮﺩﺭﺍ ﻧﺘﻮﺍ&#= 65255;ﺪ ﺑﺪﺍﻧﺪ.ﺷﺎﻳﺪ &= #64400;ﻪ ﺧﻴﺎﻧﺖ ﺣﺎﻓﻈ&#= 65258; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻭ ﻧﻪ ﺫﻫﻦ ﻭﻣﻐﺰ = ﺍﻧﺴﺎﻥ،ﻫﻤﭽA= 256;ﺎﻥ ﺷﺨﺺ ﺭﺍ ﺍﺣﺴﺎ&= #1587; ﻭﺟﻮﺩ ﻣﺴﺘﻘﻞ &= #65191;ﻮﺩ ﻣﻴﺪﻫﺪ.ﮔﻮﺋﻰ &= #65153;ﺧﺮﻳﻦ ﻭﺟﻮﺩ ﺷﺨﺺ ﺑﻄ&= #65262;ﺭ ﻣﺴﺘﻘﻞ،ﺑﺪﻭA= 253; ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻭ&= #65183;ﻮﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺷﺨﺺ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻳﺎ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻣﺴﺘﻘﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﮐﻪ ﻫﻢ ﻣﺮﺍﺣﻞ ﻗﺒ&= #65248;ﻰ ﺭﺍ ﻧﻤﻴﺪﺍﻧﺪ.&= #65261; ﻫﻢ ﻣﺮﺣﻠﻪ ﺟﺪ&= #65267;ﺪﻯ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ = ﻧﻤﻴﺪﺍﻧﺪ.ﮔﻮ&#= 65163;ﻰ ﻋﮑس ﺑﻰ ﺣﺮﮐﺖ &= #65165;ﺯ ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65251;ﻰ ﺑﻴﻨﺪ.ﮐﻪ ﺍﮔﺮ = ﺯﻣﺎﻥ ﺩﺭﺍﺯﻯ ﺩﺭ ﻳﻚ = ﻋﮑس ﻣﻌﻤﻮﻟﻰ ﺑﻰ ﺣ&= #65198;ﮐﺖ ﻧﻈﺮ ﺷﻮﺩ، ﺣﺎ&#= 65247;ﺖ ﺗﻮﻗﻒ ﺣﺎﻝ ﻭﺯ&= #65251;ﺎﻥ ﻭ ﻫﻮﻳّﺖ،ﺩﺭ = 4380;ﻨﻴﻦ ﻧﺎﻇﺮﻯ ﭘﻴﺪﺍ &= #65251;ﻴﺸﻮﺩ. ﻭﭼﻮﻥ ﺍﺯ ﻧﻈﺮ = ﺃﻧﺪﻭﺧﺘﻦ ﺩﺭ ﻋﮑس ﺑﻰ ﺣﺮ&= #64400;ﺖ ﺧﺎﺭﺝ ﺷﻮﺩ،ﺑ= 5166;ﺯ ﺟﺮﻳﺎﻥ ﺳﻴّﺎ= 5247;ﻪ ﻭﺟﻮﺩ ﺩﺭ ﺧﻮﺩ&= #65197;ﺍ ﺍﺣﺴﺎس ﻣﻴﮑﻨ= 5194;. ﺳﻴّﺎﻟﻪ ﻭﺟﻮ= 5193; ﭼﻮﻥ ﻓﻮّﺍﺭﻩ &#= 65261; ﺳﺘﻮﻥ ﺁﺏ،ﭼﻴ= 5200;ﻯ ﻫﺴﺖ ﻗﺎﺑﻞ ﺩﺭ&= #65241;، ﻭﻟﻰ ﺑﺎﺯ ﭼﻴﺰ&= #65263; ﻧﻴﺴﺖ،ﻭ ﺍﻧﺘ= 5200;ﺍﻋﻰ ﻧﺎﺷﻰ ﺍﺯ ﻋﺪﻡ = ﻗﺪﺭﺕ ﺷﺨﺺ ﺍﻧﺴﺎﻥ،= 5165;ﺯ ﺫﺭﺍﺕ ﺁﺏ ﮐﻪ ﻣ= ﻴﺮﻭﻧﺪ،ﻭ ﺑﺎﺯﮔﺸﺘﻰ ﻧﺪ&#= 65165;ﺭﻧﺪ.ﮐﻪ ﺍﮔﺮ ﺣﺮﮐﺖ ﺍﻳ&= #65254; ﺫﺭﺍﺕ ﺁﺏ ﺑﺴﻴ&= #65166;ﺭ ﺁﻫﺴﺘﻪ ﺷﻮﺩ ،&#= 1570;ﻧﮕﺎﻩ ﺳﺘﻮﻧﻰ ﺩﻳﺪﻩ &= #65255;ﻤﻴﺸﻮﺩ.ﺩﺭﺳ= 5174; ﻣﺎﻧﻨﺪ ﺫﺭﺍﺕ &= #65235;ﻮﺗﻮﻥ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ&#= 1548; ﮐﻪ ﭼﻮﻥ ﻣﺘﻮﻗ&= #1617;ﻒ ﮔﺮﺩﺩ،ﮔﻠﻮﻟA= 260;ﺎﻯ ﺍﺯ ﻣﺎﺩﻩ ﻧﻮﺭ = ﺑﻨﺎﻡ </spa= n>ﻓﻮﺗﻮﻥ ﻭ ﺗA= 198;ﮐﻴﺒﺎﺕ ﺗﺤﺖ ﺃثیرﻯ ﺧA= 262;ﺩﻣﻴﺒﺎﺷﺪ.ﻭᤦ= 0;ﻮﻥ ﺑﺴﺮﻋﺖ ﺣﺮﮐﺖ &= #64400;ﻨﺪ،ﺑﺼﻮﺭﺕ ﻣﻮﺝ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ.ﺑﺎ ﺍﻳﻦ ﻋﻠﻢ ﮐﻪ ﻣ= ﻮﺝ ﻧﻮﺭ ﺑﻴش اﺯﺻ= 5194;ﻫﺎ ﻣﺎﺩه ﺘﺤت ﺃث= 40;رﻯ ﻣﺨﺘﻠف ﺘﺸﮑﻴ= 5246; ﺷﺪﻩ، که ﻔﻮﺗA= 262;ﻥ ﻳﺎﮐﻮﺍﻧﺘﻮﻡ &#= 65261;ﺍﺣﺪ ﺍﻧﺮﮊﻯ ، ﺳﻨﮕ&#= 65268;ﻦ ﺗﺮﻳﻦ ﻭﺍﺣﺪ ﺩ&= #65197; ﺍﻳﻦ ﻣﻮﺝ ﻧﻮﺭ = ﺍﺳﺖ.ﮐﻪ ﺍﮔﺮ ﻓﻮﺗﻮﻥ ﺳ&= #65256;ﮕﻴﻦ ﺗﺮ ﺍﺯ ﺍﻳﻦ ﺷﻮ= ﺩ، ﺍﺯﻣﻮﺝ ﺳﻘﻮﻁ &= #65251;ﻴﮑﻨﺪ.ﮔﻮﺋﻰ ﻳﻚ ﭼﻴﺰﻯ ﺳﻨﮕ&= #65268;ﻦ،ﮐﻪ ﺿﻤﻦ ﺳﻴّﺎﻟﻪ &#= 65235;ﻮﺍﺭﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ&#= 1548; ﺑﻌﻠّﺖ ﺳﻨﮕﻴ= 5254; ﺧﻮﺩ،ﺍﺯ ﺳﺘﻮ= 5253; ﻓﻮﺍﺭﻩ ﺑﮑﻨﺎ&#= 65197;ﻯ ﺳﻘﻮﻁ ﻣﻴﮑﻨﺪ &= #65169;ﺎﺯ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ&#= 65263; ﻣﻴﮑﻨﻢ ﮐﻪ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ،ﻳﺎ ﻫﻤ= 5166;ن اﺻﻞ ﻭﺟﻮﺩ ﺍﻧ&#= 65204;ﺎﻥ،که ﻘﺒﻠﺎ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﻮﺩه ﻮﺩﺭ ﮐﺎ&#= 65251;ﻠﺎﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&= #65194;ﻩ ﺍﺳﺖ،ﺩﺭﻏﻴﺮA= 203;ﺎﻟﮑﺎﻥ ﻗﺸﺮﻯ،ﻣﺨﺎﻟA= 234; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5261;ﻟﻰ ﻓﻬﻤﻴﺪﻩ ﺍﺯ ﭘ&= #65268;ﺎﻡ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5259;ﻢ ﺍﮐﻨﻮﻥ ﺭﻭﺡ ﺣ&= #65268;ﻮﺍﻧﻰ ﺍﻭ،ﺩﺭ ﻧﺮﺩﺑ= 5166;ﻥ ﺭﻭﺣی ﺪﺭﺣﺮﮐ= 578; ﺤﻘﻴﺮﺗﺮ ﺳﻘﻮ&#= 65217; ﻣﻴﮑﻨﺪ. ﻭﻟﺬﺍ = ﭘسﺍﺯ ﻣﺮﮒ، ﻭﺷﺎﻳﺪ &#= 65259;ﻢ ﺍﮐﻨﻮن ﺴﺮﻳﻌ= 5176;ﺮ ﺑﻤﺮﺯ ﻣﺮﮒ ﻣﻴ&= #65198;ﺳﺪ. ﭼﻨﻴﻦ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺣﻴﻮﺍﻧﻰﺗﺮ ﺷ&#= 65194;ﻩ ﺁﻧﺎﻥﮐﺎﺭﻣﺎ= 5163;ﻰ ﻭ ﻗﻬﻘﺮﺍﺋﻰ،= 5261;ﺍﺭﺩ ﻧﻄﻔﻪ ﻣﺎﺩﺭ ﺣ&= #65268;ﻮﺍﻧﻰ ﻣﻨﺎﺳﺐ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ &= #65191;ﻮﺩ ﻣﻴﺸﻮﺩ.ﮐﻪ &#= 65169;ﻘﻮﻝ ﻗﺮﺁﻥ ﻣﺴﺦ ﻣﻴ&= #65252;ﻮﻥ ﻭ ﺧﻮﻙ ﺑﻬﺘﺮﻳ&= #65254; ﺷﺎﻧس ﺁﻧﻬﺎ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ.ﻭ ﺍﻟّﺎ ﻣ&= #65204;ﺦ ﻣﺎﺭ ﻭﻣﻮﺭ ﻭﺣ&= #65176;ﻰ ﺑﻔﺴﺨﻬﺎﻯ ﮔﻴ&#= 65166;ﻫﻰ ﻭﺭﺳﺨﻬﺎﻯ ﺟﻤ&#= 65166;ﺩﻯ ﻭ ﺭﺳﺨﻬﺎﻯ ﺗﺤ&= #65174; ﺟﻤﺎﺩﻯ،ﻧﻴﺰ = 5165;ﻣﮑﺎﻥ ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﻧ&= #65262;عی هست . ﻭﻟﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﻤﻪ ﻣﺨﻠﻮﻗﺎ&#= 65173; ﺳﺮﮐﺶ ﺧﻮﺩﺭﺍ&#= 1548;ﺍﺟﺎﺯﻩ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65199;ﻳﺎﺩ ﻧﻤﻴﺪﻫﺪ،ﮐﻪ = 5207;ﺎﻳﺴﺘﻪ ﺳﻘﻮﻁ ﺑﻴﺸﺘﺮ &= #64404;ﺮﺩﺩ.ﺯﻳﺮﺍ ﻧﻈﺎﻡ ﻗﻴ= ;ّﻮﻣﻴّﺖ ﻭ ﺳﺮﭘﺎ ﺑﻮﺩﻥ = ﺍﻋﻀﺎﻯ ﺑﺪﻥ،ﻭ ﺍﺭﺗﺒ= 5166;ﻃﺎﺕ ﺍﻋﻀﺎ ﺑﺎﻫﻢ ﭼ&= #65256;ﺎﻥ ﻧﻴﺴﺖ ،ﮐﻪ ﺑﻴ&#= 65206; ﺍﺯ ﺣﺪّﻯ ﺑﺎﻫ&#= 65250; ﻣﺮﺗﺒﻂ ﻭ ﺍﺩﺍ&= #65251;ﻪ ﺣﻴﺎﺕ ﺑﺪﻫﻨﺪ.&= #65169;ﺎﺯﻫﻢ ﺩﺭ ﺑﺮﺧﻰ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﻓﺎﺳﺪ ﻣﺬﻫﺒﻰ &= #65239;ﺸﺮﻯ ﮐﻪ ﻧﻘﺶ ﺷﻴﻄﺎ&= #65255;ﻰ ﻗﻬﻘﺮﺍ ﺑﺮ،ﺑ= 5198;ﺍﻯ ﻣﺮﺩﻡ ﻗﻬﻘﺮﺍ &= #65219;ﻠﺐ ﺩﺭ ﺟﻬﺎﻥ،ﺑﺎ &#= 64404;ﻨﺎﻫﮑﺎﺭﻯ ﻧﺎﻣﺤﺪﻭﺩ ﺩﺍ&#= 65197;ﻧﺪ ﻧﮕﺎﻩ ﻣﻴﺪﺍﺭ&#= 65193;.ﮐﻪ ﺍﻳﻦ ﺷﻴﻄﺎﻧﻬ&#= 65166;ﻯ ﺑﺰﺭﮒ ﻭﺑﻘﻮﻝ &= #64344;ﻴﺎﻣﺒﺮ،ﺍﺑʌ= 48;ﻴس ﺩﺭ ﻟﺒﺎس ﺭﻳﺎ&#= 64400;ﺎﺭﻯ ﺭﻭﺣﺎﻧﻴّﺖ ﮐ= 5166;ﺫﺏ،ﻭ ﺗﻠﺒﻴس ﻭ ﻃﻠﺎ &= #65255;ﻤﺎﻯ ﻣِس ﻓﺮﻭﺵ،ﻃʌ= 62;ﻝ ﻋﻤﺮ ﻫﻤﺮﺍﻩ ﻓ&= #65204;ﺎﺩ ﻗﻬﻘﺮﺍﺋﻰ ﻋﻤ&#= 65268;ﻖ ﺗﺮ ﺭﻭﺍﻥ،ﻃﻮ= 5245; ﻋﻤﺮ ﻣﻴﻴﺎﺑﻨ&#= 65194;،ﮐﻪ ﺟﻬﻨﻢ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﻍ ﺗﺮ ﻭ ﮔﻮﺩ= ﺗﺮ ﻭ ﺗﺎﺭﻳﮑﺘﺮ،= 5193;ﺭ ﻋﻘﻞ ﺩﺭ ﻣﺴﺨﻬ&= #65166; ﻭ ﻓﺴﺨﻬﺎﻯ ﻧﻤ&= #65166;ﻳﻨﺪ.ﮐﺴﺎﻧﻰ ﮐﻪ ﻳﻚ ﺷﺒﻪ ﻫﺰ= ﺍﺭﺍﻥ ﺑﻰ ﮔﻨﺎﻩ ﻳﺎ ﮐ= ﻢ ﮔﻨﺎﻩ،ﻭﺣﺘﻰ = 5193;ﺍﺭﺍﻯ ﺣﻖ ﮔﻨﺎﻫﮑﺎﺭ&#= 65263; ﺭﺍ ﮐﺸﺘﺎﺭ ﻣﻴ&= #64401;ﻨﻨﺪ.ﻭ ﺩﺭ ﻗﺒﺮﻫﺎﻯ ﺩ&= #65203;ﺘﻪ ﺟﻤﻌﻰ،ﺩﻭﺭ ﺍ= 5199; ﻧﺎﻟﻪ ﻋﻠﺎﻗﻤ&#= 65256;ﺪﺍﻥ ﺁﻧﻬﺎ ﺩﻓﻦ می &#= 65256;ﻤﺎﻳﺪ.ﻭ ﺍﻳﻦ ﻗﺸﺮﻳّﻮ= 5253; ﻣﺬﻫﺒﻰ ﻋﻘﺐ ﺍ&= #65235;ﺘﺎﺩﻩ ﻋﻘﻠﻰ،ﻭ ﻋﻘﺐ &#= 65197;ﻓﺘﻪ ﺭﻭﺣﻰ، ﺧﻴﺎﻝ &#= 65251;ﻴﮑﻨﺪ ﮐﻪ ﺍﻳﻦ ﮐﺎﺭﺷ&= #65166;ﻥ ثوﺍب اﻟﻬﻰ ﺍʌ= 03;ﺖ.ﻭﺍﮔﺮ ﭼﻨﻴﻦ نکنند ᥷= 1;ﻮﺩ ﮔﻨﺎه کرده اﻧ= ;ﺪ ﭘس ﺍﻧﺴﺎﻥ ﻋﺎ&#= 65239;ﻞ ﺑﺎﻳﺪ ﺑﺪﺍﻧﺪ&#= 1548; ﮐﻪ ﺍﺣﺴﺎس ﻫﻮ&#= 65267;ّﺖ ﻣﺴﺘﻘﻞ ﺧﻮﺩ ﺿ&= #65252;ﻦ ﻭﺍﻗﻌﻴّﺖ ﺁﻥ= 548;ﻳﻚ ﻓﺮﻳﺐ ﺑﺰﺭﮒ ﻭ = ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﻏﺮﻭﺭ &= #65153;ﻓﺮﻳﻦ،ﻭ ﺧﻮﺩ ﺑﺰﺭﮒ ﭘﻨ&= #65194;ﺍﺭﻯ ﻣﻴﺒﺎﺷﺪ. ﺩﺭﺣ&= #65166;ﻟﻴﮑﻪ ﻋﻠﻰ ﺭﻏﻢ ﺑﺰﺭ&= #64404;ﻰ ﺁﻥ،ﻧﺴﺒﺖ ﺑﺤ= 5240;ﻴﺮﺗﺮﻫﺎ،ﻧﺴ= ;ﺒﺖ ﺑﺒﺮﺗﺮﺍﻥ ﻫﻤ&#= 64381;ﻨﺎﻥ ﺣﻘﻴﺮ ﺍﺳﺖ. ﻭ ﻟ= ;ﺬﺍ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﻓﺘﺨﺎﺭ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﺣﺘﻰ ﺑﺎﻋث ﺳﺘ&#= 65166;ﻳﺶ ﺧﺪﺍﻭﻧﺪ،ﻭ ﺍ= 5235;ﺘﺨﺎﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﺑﺮﺍﺑﺮ ﻓﺮﺷﺘ&#= 64405;ﺎﻥ ﻭﺩﻳﮕﺮ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺍﻳﻦ ﺗﻌﺒﻴ&= #65198;ﻯ ﺑﻴﺎﻧﻰ ﺍﺳﺖ ،&#= 65261;ﻟﻰ ﻫﻨﻮﺯ ﺧﻮﺩﺭﺍ &= #65255;ﺎﭼﻴﺰ ﻭ ﺣﻘﻴﺮ ﻣﻴﺪﺍ&= #65255;ﻨﺪ ﻭ ﻓﻘﻴﺮ . ﻭ ﻫﻮ᥾= 7;ّﺖ ﻣﺴﺘﻘﻞ ﮐﻨﻮﻧ&#= 65264;،ﺷﺄﻥ ﻣﻘﺎﻡ ﻭ ﻣﻘﺎﻡ = ﺭﻭﺡ ﻳﺎ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ.ﮐﻪ ﻧﺒﺎﻳ&= #65194; ﺩﺭ ﺁﻥ ﺳﻄﺢ ﻣﺘ= ﻮﻗﻒ ﺑﻮﺩ.ﻣﺎﻧﻨﺪ ﺑ&= #65268;ﺴﻮﺍﺩﻯ ﮐﻪ ﺑﺎﺳﻮﺍﺩ ﺷ&= #65262;ﺩ.ﻭ ﺩﻳﮕﺮ ﻧﺨﻮﺍﻫ&#= 65194; ﺗﻮﺍﻧﺴﺖ که ب= 07; ﺒﻴﺴﻮﺍﺩﻯ ﺧﻮﺩ ﺑﺎﺯﮔﺮﺩ&#= 65193;.ﻳﺎ ﺩﻳﭙﻠﻤﻬﺎﻯ ﮐ&#= 65258; ﻟﻴﺴﺎﻧس ﺷﺪﻩ= 548;ﺗﻮﺍﻥ ﺑﺎﺯﮔﺸﺖ ﺑﻬﻤ&#= 65166;ﻥ ﻃﺮﺯ ﻓﮑﺮ ﺩﻭﺭ&= #65257; ﺩﻳﭙﻠﻤﻪ ﺑﻮﺩ&#= 65253;،ﺑﺮﺍﻳﺶ ﻣﻴﺴّﺮ ﻧﻴﺴﺖ &#= 65261;ﻟﻰ ﺁﺷﻨﺎ ﺑﻄﺮﺯ ﺗ&= #65236;ﮑّﺮ ﺩﻳﮕﺮ ﺩﻳﭙﻠﻤ&#= 65258; ﻫﺎ ﻫﺴﺖ. ﻭ ﺑﺎﻟ= ;ﺄﺧﺮﻩ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺗ&= #65232;ﻴﻴﺮ ﮐﺮﺩﻩ ﺩﺭ ﺣﮑﻢ = ﺧﻴﺎﻝ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ .= <o:p></o:p> = 5259;ﻴﻮﻡ ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #65255;ﻈﺮﻳّﺎﺕ ﻟﺎ= ﻣﺮﮐﺰ= ;ﻯ ﺧﻮﺩ ﺍﺯ ﻋﻘﻞ،&#= 65267;ﺎ ﻣﻨﻈﻮﺭ ﺍﺯ ﺭﻭ&= #65165;ﻥ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ، ﺁﻧﺮﺍ ﻭﺣﺪﺕ ﻧ&= #65204;ﻖ ﻭﻧﻈﺎﻡ ﺍﻧﺘﺰ&#= 65165;ﻋﻰ ﻣﻴﺪﺍﻧﺪ.ﻭﻧﻪ &= #65261;ﺍﺣﺪ ﻫﺴنه اﻯ ﻭﻭﺟA= 262;ﺩﻯ ﻣﺎﺩﻯ.ﺯﻳﺮﺍ ﻋ&= #65240;ﻞ ﺭﺍ ﻣﺠﻤﻮﻋﻬﺎ&#= 65263; ﺍﺯ ﺭﻭﺍﺑﻂ ﻣﻴ&= #65208;ﻨﺎﺳﺪ،ﮐﻪ ﺑﺎ ﺧﺼﺎﻳﺺ ﻣﻌ&= #65268;ّﻨﻰ ﻭ ﻗﻮﺍﻧﻴﻦ ﺧﺎ&= #65209; ﺧﻮﺩ،ﺣﻮﺍﺩث A= 195;ﻫﻦ ﺭﺍ ﻣﻴﺴﺎﺯﺩ ﻣ&= #65256;ﻈﻮﺭﺵ ﺍﺣﻮﺍﻝ ﺫﻫﻦ ﺍ&= #65203;ﺖ،ﮐﻪ ﻫﻤﺎﻥ ﺍﺣﻮﺍﻝ &= #65197;ﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻋ&= #65252;ﻠﺎ ﮐﺎﺭ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺍﻧﺴﺎن اﺳﺖ. ﮐ&#= 65258; ﺩﺭﻏﻴﺮﺳﺎﻟﮑ= 5166;ﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261;ﻧﻔس ﺣﻴﻮﺍﻧﻰ ﻭ ﺭﻭ&= #65165;ﻧﻰ ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ &= #65165;ﻳﻦ ﺍﺣﻮﺍﻝ ﺭﺍ ﺑﺮ&= #65207;ﻬﺎﺋﻰ ﺑﺮﺍﻯ ﺗﺎﺭﻳﺦ &= #65165;ﻧﺴﺎﻥ ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﺍ&= #65247;ﺒﺘﻪ ﺩﺭ ﺣﺎﻓﻈﻪ ﺍﻳ&= #1606; ﺘﺎﺭﻳﺦ ﻭ ﺗﺮﺗ&= #65268;ﺐ ﺯﻣﺎﻧﻰ ﻫﺴﺖ.ﻭ = ﺁﻧﻬﺎ ﺭﺍ ﻭﺣﺪﺕ ﻋَﺮ&#= 65215;ﻰ ﻳﺎ ﺍﻓﻘﻰ ﻣﻴﺪ&= #65165;ﻧﺪ.ﻭﻧﻪ ﻭﺣﺪﺕ ﻃﻮﻟﻰ ﻧ&= #65236;س ﻭﺫﺍﺕ.ﺍﻟﺒﺘﻪ &= #65197;ﻭﺍﺑﻂ </spa= n>ﻭﺍﺣﺪﻫﺎﻯ ʌ= 61;ﻗﺎﻳﻊ ﮐﻪ ﺭﻭﺍﺑﻂ ﺍﻓ&= #65240;ﻰ ﺑﺎﻫﻢ ﺩﺍﺭﻧﺪ.&= #65197;ﻭﺍﺑﻂ ﺯﻣﺎﻧﻰ ﺑﺎ ﺗﻮ&= #65165;ﻟﻰ ﭘﺸت ﺴﺮ ﻳﮑﺪﻳ&#= 64405;ﺮﻣﻴﮕﻮﻳﺪ.ﻭ= 04;ی اﻳﻦ ﺭﻭﺍﺑﻂ ﮐ&#= 65258; ﺍﺯ ﺭﺳﻴﺪه ﻫﺎ &= #65261; ﺍﻳﺪﻩ ﻫﺎﺋﻰ و آیدهای ﻣﻠﮑﻮ= ﺗﻰ ﻫﺴﺘﻨﺪ،ﻭﻟﻰ = 5165;ﺯ ﺭﺳﻴﺪه ﻫﺎی ﺟ= 5170;ﺮﻭﺗﻰ ﻣﻴﺒﺎﺷﺪ.ﻳﻌﻨ&#= 65264; ﺍﻭﻝ ﺍﺯ ﻧﻔس ﻭ&= #65197;ﻭﺣﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ،ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺭﺳﻴ&#= 65194;ﻩ ﺑﻨﻮﺭ ﻗﺎﺋﻢ،= 5165;ﻳﺪﻩ ﻫﺎ ﻳﺎ ﻫﻤﺎﻥﻋ&= #65240;ﻴﺪﻩ ﻫﺎ ﺍﺯ ﻧﻔس ﻫﺴ&= #65176;ﻨﺪ،ﮐﻪ ﻣﺎﻫﻴّﺖ ﻣﻠﮑ= 5262;ﺗﻰ ﺃثیرﻯ،ﻭﺩﻭﻣ= ;ﻰ ﺟﺒﺮﻭﺗﻰ ﻋﻘﻠ&#= 65264; ﻭﻋﻤﻮﺩﻯ ﺩﺭ ﮐ&= #65166;ﻣﻠﺎﻥ ﺻﺎﺩق ﻤﻴﺒﺎﺷ= 5194;.ﻭ ﺍﻳﻦ ﻭﺣﺪﺕ ﺷﺨ&= #65212;ﻴّﺖ ﻧﻔﺴﺎﻧﻰ ﺷﺨﺺ &= #65197;ﺍ ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫ&#= 65194;. ﻳﺎ ﻫﻤﺎﻥ ﺳﻴّ&#= 65166;ﻟﻪ ﺣﺎﻓظه ﺒﺎ ﺧﻴ= 5166;ﻝ ﻫﻴﻮﻡ،ﻭﮐﺸﻒ = 5197;ﻭﺍﺑﻂ ﻭﺍﺣﺴﺎس ﺷﺨﺼ= 5268;ّﺖ، ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65235;ﺮﺩﻯ ﺭﺍ،ﺑﺮﺣﺴﺐ ﻣ= 5240;ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﭘﺎﺋ&#= 65268;ﻦ ﻭﻫﻮﺵ ﺗﻌﻴﻴﻦ &= #65251;ﻴﮑﻨﺪ.ﻟﺬﺍ ﻫﻤﻪ ﺍﻳﻦ ﺭﻭﺍ&= #65253; ﻭ ﺍﻳﺪه ﻫﺎ ﺍﺯ = ﺣﺎﻓﻈﻪ ﻫﺎ،ﻧﻴﺎﺯ ﺑﺘ= 5200;ﮐﻴﻪ ﻭ ﺗﺨﻠﻴﻪ ﺩﺍﺭ&= #65255;ﺪ، ﮐﻪ ﺗﻨﻬﺎ ﺩﺭﺑ&= #65166;ﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺍﻳﻦ ﺳﻴ&= #65204;ﺘﻢ ﻫﺴﺖ.ﻭ ﻳﺎ ﺩﺭ ﺳ= ;ﺎﻟﻚ ﺩﺭ ﺳﻔﺮ ﺑﺴﻮﻯ = ﺧﺪﺍ ﻭ ﻫﺮ ﺳﻴﺴﺘﻢ ﺩ= ﻳﮕﺮی ﺪﺭ ﻣﮑﺎﻧﻴﺰﻡ &= #65235;ﮑﺮ ﻭﺭﻭﺍﻥ ﺑﺎﻳﺪ &= #65219;ﺮﺩ ﮔﺮﺩﻧﺪ.ﻭ ﺍﻳﻦ = ﺷﺨﺼﻴّﺖ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65207;ﺎﻫﺪ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺷﻬﻮﺩ &#= 65207;ﺸﻢ ﻣﻴﺒﺎﺷﺪ.ﺩﺭ ﺍ&= #65255;ﻮﺍﻉ ﻭﺣﺪﺕ ﻭ ﻳﮕﺎﻧ&= #65258; ﺑﻮﺩﻥ ﻋﻘﻞ ﻳﺎ = ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261;ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺡ &= #65165;ﻧﺴﺎﻥ،ﻳﻚ ﻭﺣﺪت ﻮﺟﻮﺩﻯ &#= 65261;ﻫﺴته اﻯ ﺫﻭب ﺸﺪﻩ ﺩ&#= 65197;ﻫﺴﺘﻰ،ﻣﺎﻧ᥽= 6;ﺪ ﻭﺣﺪﺕ ﺩﺭﻳﺎﭼ&#= 65260;ﺎﻯ،ﺑﺮﺍﻯ ﺁﺑﻬﺎﻯ ﺭﺳﻴﺪ&#= 65257;،ﮐﻪ ﺷﺨﺼﻴﺒّﺖ ﻣﺴ= 5176;ﻘﻞ ﻓﺮﺩﻯ ﺑﺮﺍﻯ ﻭ&= #65165;ﺣﺪ ﺑﺎﻗﻰ ﻧﻤﻰ ﮔﺬ&= #65165;ﺭﺩ، ﮐﻪ ﺩﺭ ﻣﻮﺭﺩ ﻋ= ﻘﻞ ﻣﻄﺮﺡ ﻧﻴﺴﺖ.ﻭ&= #65165;ﻟّﺎ ﺑﺎﺯﮔﺸت اﺯ ﺣ= 5166;ﻓﻆ ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ.&= #65169;ﻠﮑﻪ ﻭﺣﺪﺕ ﻧﺴﻖ ﻭﻧ&= #65224;ﺮ ﻭ ﺳﻴﺴﺘﻢ،ﻣﺎ= 5255;ﻨﺪ ﻭﺣﺪﺕ ﻧﻈﺮ ﮔﺮ&= #65261;ﻫﻰ ﺩﺭ ﺟﺎﻣﻌﻪ،ﻭ= 5267;ﺎ ﻭﺣﺪﺕ ﺳﻴﺴﺘﻢ &= #65261;ﻧﺴﻖ ﭼﻮﻥ ﭘﻴﻮﺳﺘﻦ &= #65267;ﻚ ﻗﻄﻌﻪ ﺳﻨﮓ ﻓﻀ&= #65166;ﺋﻰ ﺩﺭ ﻳﻚ ﻧﻈﺎﻡ ﮐ= ﻬﮑﺸﺎﻧﻰ ﻳﺎ ﺧﻮﺭﺷﻴﺪﻯ.&= #65169;ﻠﮑﻪ ﻭﺣﺪﺕ ﺗﺪﺍﺧﻠ&#= 65264; ﮐﻪ ﻣﺎ ﺭﺍ ﺑﻬﺴ= ته اﻯ ﻣﻴﺒﺮﺩ ﺑﺎ &= #65187;ﻔﻆ ﻧﻔس ﻭﻣﺮﺍﺗب = 5262;ﺳﻂ، ﺑﺎﺯ ﻭﺣﺪﺕ ﺗﺮ&= #65165;ﮐﻤﻰ ﻭﺍﻧﺘﺰﺍﻉ ﻭﺣ&#= 65194;ت کلّی نیاﺯ ﺁﻧ= ﻬﺎ،ﻣﺎﻧﻨﺪ ﻣﺠﻤﻮﻋﻪ ﻣﮑﻌ&#= 1617;ﺒﻬﺎﻯ ﮐﻨﺎﺭ ﻫﻢ، ﻭﻧ&#= 65268;ﺰ ﻭﺣﺪﺕ ﺳﻴ= ;ّﺎﻟﻬﺎﻯ،ﻣﺎA= 255;ﻨﺪ ﻣﺠﻤﻮعه هاﻯ ʋ= 65;ﺯ ﺳﺎﭼمه ها، ﻭ ʌ= 55;ﻴﺰ ﻭﺣﺪﺗﻬﺎﻯ ﺩﻳ&#= 64405;ﺮ ﻣﺎﻧﻨﺪ ﻭﺣﺪﺕ &= #65261;ﺟﻮﺩ ﺩﺭ ﺳﻄﺢ ﻭ ﻋﺎﻟ= ﻢ ﻭﺟﻮﺩﻯ ﻣﺮﺑﻮ&#= 65219;ﻪ،ﺩﺭ ﺭﺏّ ﺍﻟﻔﺼﻞ ﭼ&#= 65262;ﻥ ﻭﺣﺪﺕ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻧﻮﻋﻰ،ﻭﻫﺮﻣA= 198;ﺣﻠﻪ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ.&= #65261; ﺑﺎﻟﺄﺧﺮﻩ ﻭﺣ&#= 65194;ﺕ ﺳﻴﺴﺘﻤﺎﺗﻴﻚ &#= 65193;ﺭ ﺣﺎﻓﻈﻪ. ﻭ ﺍﮔﺮ= ﺑﺮﺵ ﻋﺮﺿﻰ ﺍﺯ ﺟﺮﻳ&= #65166;ﻥ ﻣﺘﺤﺮﻙ ﺣﻮﺍﺩ&#= 1579; ﺫﻫﻨﻰ ﺑﮕ= ;ﻴﺮﻳﻢ،ﺣﻮﺍﺩ= 579; ﻣﺨﺘﻠﻒ ﺭﺍ ﻫﻤ&= #64405;ﻰ ﺩﺭ ﺁﻥ ﻟﺤﻈﻪ ﻫ= ﺴﺘﻨﺪ.ﻳﻌﻨﻰ ﺗﺮﺍﮐﻢ ﺑﺼﻮﺭ&#= 65173; ﺑﺴﺘﻬﺎﻯ،ﺍﺯ = 5247;ﻮﻟﻪ ﻫﺎ ﺑﺪﺍﻧﻴﻢ.ﮐ&= #65258; ﺗﻤﺎﻡ ﻃﻮﻝ ﺳﻴ&= #1617;ﺎله ﻤﻮﺟﻮﺩ ﺑﺎﺷﻨ&#= 65194; ﭼﻮﻥ ﺳﺘﻮﻥ ﺍﻣ&= #65262;ﺍﺝ ﻣﻮﺍﺯﻯ ﻧﻮﺭ ﺧ&= #65262;ﺭﺷﻴﺪﻯ.ﺍﻳﻦ ﺣﻮﺍﺩث ﺩﺭﺍﻳ= 5254; ﺑﺮﺵ،ﺑﺎﻫﻢ ﺍ= 5197;ﺗﺒﺎﻁ ﺧﺎﺹ ﺩﺍﺭﻧﺪ،= 4400;ﻪ ﻭﺍﺣﺪﻯ ﺭﺍ ﺗﺸ&= #64401;ﻴﻞ ﻣﻴﺪﻫﻨﺪ.ﻭﻟﻰ &= #65169;ﺎ ﺣﻔﻆ ﺻﻔﺎﺕ ﻣﻌ&= #65268;ّﻨﻰ ﻭﻣﺸﺨﺺ.ﻫﺮ= ; ﮐﺪﺍﻣﺸﺎﻥ. ﻭ ﺍﮔﺮ ﺗﻤﺎﻡ ﺗ= ﺴﻠﺴﻠﺎﺕ ﺍﻳﻦ ﻣﻘﺎﻃﻊ ﻋ&= #65198;ﺿﻰ ﺭﺍ ﺑﺎﺯﺭﺳﻰ ﮐ&= #65256;ﻴﻢ،ﺗﺎﺭﻳﺦ ﮔﺬﺷﺘﻪ ﺷﺨﺼﻰ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﮐﻪ ﺑﺎﻫﻢ= ﺑﻨﺤﻮﻯ ﺍﺭﺗﺒﺎﻁ ﻣﺸﺎ&#= 65169;ﻪ ﺩﺍﺭﻧﺪ.ﻭ ﺩﺭ ﻧ= ﺴﻖ ﻭ ﻧﻈﻢ ﻓﺮﻳﺪﻯ = ﺑﺮﺍﻯ ﻓﺮﺩ ﺍﺳﺖ.ﻭﻣﺎ = ﻣﻌﻤﻮﻟﺎ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﻣﮑ= ﺎﻧﻴﺰﻣﻬﺎﻯ ﺣﻮﺍﺩث ﻃﺒﻴﻌ= 5174;، ﭼﻪ ﺭﺳﺪ ﺑﻔﻌﺎ&= #65247;ﻴّﺖ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257;،ﻭ ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ،ﭼﻪ ﺭﺳﺪ ﺑﺮﻭﺡ &#= 65261; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ،ﻣﺴﺘﻘA= 198; ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﻧﻤﻴﺪﺍﻧﻴ&#= 65250;.ﮐﻪ ﺗﻠﺎﺵ ﻣﺎ ﻧﻴﺰ = ﺑﺠﺎﺋﻰ ﻧﻤﻴﺮﺳﺪ. ﻣﮕﺮ = ﺍﻓﮑﺎﺭ ﻧﺎﺣﻖ ﺑﺪﻫﻴﻢ.&= #65193;ﺭﺍﻳﻦ ﺗﺸﺒﻴﻪ ﺑﺴﺘﻬ&#= 65166;ﻯ ﺍﺯ ﻟﻮﻟﻪ ﻫﺎ،&#= 65153;ﻧﮕﺎﻩ ﺗﻔﺎﻭﺕ ﺗﮑﺎﻣ&#= 65246; ﻋﻤﻮﻣﻰ ﺣﺎﺻﻞ &= #65165;ﺯ ﻃﻮﻝ ﻋﻤﺮ ﻧﺎﺩ&= #65267;ﺪﻩ ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮ&#= 65193;. ﺩﻭﺭﻩ ﮐﻮﺩﻙ ﻭ&= #65255;ﻮ ﺟﻮﺍﻧﻰ ﻭ ﺩﺍﻧ&= #65208;ﺠﻮﺋﻰ ﻭ ﺍﺳﺘﺎﺩﻯ ﺷﺨ&= #65210; ﺩﺭ ﺍﻳﻦ ﻟﻮﻟﻪ = ﻫﺎ ﻳﮑﺴﺎﻥ ﻧﺒﺎﻳ&#= 65194; ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﮔﺮﭼﻪ ﺑﺮﺧﻰ ﺣﻮﺍﺩث &#= 65193;ﺭ ﻧﻴﻤﻪ ﺭﺍﻩ ﺭﺳ&= #65268;ﺪﻩ ﺑﺎﺷﻨﺪ.ﺳﻴﺴﺘ&#= 65250; ﺣﻔﻆ ﻭ ﺑﺎﻳﮕﺎ&= #65255;ﻰ ﺩﺭﺣﺎﻓﻈﻪ، ﺑ= 5198;ﺣﺴﺐ ﺷﺄﻥ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻠﻰ ﺭﻭﺣﻰ،ﻭ ﺩﺍﺩ= 5257; ﻫﺎﻯ ﺧﺎﺭﺟﻰ،= 5165;ﺯ ﺑﻴﺮﻭﻥ ﺗﻦ ﻭ ﺑ= ﻴﺮﻭﻥ ﺍﺯ ﺩﺭﻭﻥ ﺃﻧﺪ&= #65197;ﻭﻥ ﺫﺍﺕ،ﺍﺯ ﺍﻟﻬ= 5166;ﻣﺎﺕ ﻭ ﺩﺍﺩﻩ ﻫﺎﻯ ﺍ= ﻟﻬﻰ،ﺷﺨﺼﻴّʋ= 74; ﻭﻭﺣﺪﺕ ﺁﻥ ﺭﺍ = ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫﻨﺪ.ﻭﻧﻴ&#= 65200; ﻋﻠّﺖ ﺟﺴﺘﻦ ﺭ&#= 65261;ﺍﺑﻂ ﺍﺳﺖ .<o:p></o:p> = 5165;ﮔﺮ ﺗﻔﺴﻴﺮ ﻫﻴﻮﻡ &= #65193;ﺭﺳﺖ ﺑﺎﺷﺪ،ﺩﺭ ﺑﺎ= 5197;ﻩ ﺟﺰﺋﻴّﺎﺕ ﺫﻫ= 5254;،ﭘس ﺿﻤﻴﺮ ﺷﺨﺺ، ﺗ&#= 65256;ﻬﺎ ﺍﺷﺎﺭﻩ ﺑﮕﺮﻭ&#= 65259;ﻰ ﺭﻭﺍﺑﻂ ﺑﻴﻦ ﺍ&= #65183;ﺰﺍ ﺍﺳﺖ،ﻭﻧﻪ ﺑﻬ= 5194;ﺍﻳﺖ ﺫﺍﺗﻰ،ﮐﻪ ﺩﺭ &#= 65175;ﻐﻴﻴﺮﺍﺕ ﺍﻓﻘﻰ ﺩﺭ ﺭﻭﺍ&= #65253; ﺍﻧﺴﺎﻥ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﺪ. ﻭﻧﻪ ﺗﻐﻴﻴﺮﺍ&#= 1578; عموﺩﻯ ﻭﺗﮑﺎʌ= 51;ﻞ ﻣﻘﺎﻡ ﺭﻭح اﺯ &#= 65255;ﻮﻉ،ﻭﻋﺎﻟﻤ᥾= 4; ﻭﺟﻮﺩﻯ ﺑﻴﻚ ﻧ&= #65262;ﻉ،ﻭ ﻋﺎﻟﻢ ﻭﺟﻮﺩﻯ &= #65169;ﺮﺗﺮ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺿﻤﺎ&#= 65267;ﺮ ﺍﺷﺨﺎﺹ ﺩﺭ ﻫﺮ = ﻟﺤﻈﻪ، ﻣﺎﻧﻨﺪ ﻣﻦ ﻭﺗ&= #65262;،ﻣﻌﻨﻰ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﻣﻴﺪﻫﻨﺪ. ﮔﺮﭼ&= #65258; ﻭﺍﻗﻌﺎ ﻭﺟﻮﺩ &= #65215;ﻤﺎﻳﺮ ﺷﺨﺺ،ﻧﻤﻴﺘﻮA= 165;ﻧﺪ ﺑﺮﻫﺎﻧﻰ ﻗﺎﻃ&#= 65226; ﺩﺭ ﺍثباﺕ ﻭﺟA= 262;ﺩ ﻭﻣﺮﮐﺰ ﻫﺪﺍﻳ&#= 65174; ﺫﺍﺗﻰ ﺍﻓﺮﺍﺩ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ،ﺩﺭ ﺗﺎ= 5197;ﻳﺦ ﻣﻌﺮﻓﺖ ﺑﺸﺮ،= 5191;ﻴﻠﻰ ﻣﻔﺎﻫﻴﻢ ﺑﻐﻠ&#= 65218; ﻗﺮﻧﻬﺎ ﺩﻧﺒﺎ&#= 65245; ﺷﺪه اﻧﺪ.ﻭ ﺍﮔ&#= 65198; ﻫﻴﻮﻡ ﺩﺭﺳﺖ ﺑ&= #64405;ﻮﻳﺪ، ﺍﺷﮑﺎل ﻤﻴﮕﺮ= 5193;ﺩ.ﮐﻪ ﻗﻮﺍﻋﺪ ﺻﺮﻑ ﻭ&= #65255;ﺤﻮ،ﻣﺎﻧﻨﺪ ﺧﻴﻠﻰ ﺍﺯ ﻋﻠﻮ&= #65249; ﺭﺍ ﺗﻐﻴﻴﺮ ﺑﺘ&= #65262;ﺍﻥ ﺩﺍﺩ.ﻭﻟﻰ ﺿﻤﺎ&= #65267;ﺮ ﮐﺎﺭ ﺑﺮﺩ ﺭﻭﺯ = ﻣﺮبﻩ ﺩﺍﺭﻧﺪ.ﻭ ﻫﻨﻮ&= #65199; ﺑﺮﺟﺎ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑ&#= 65258; ﻫﻨﻮﺯﻣﻴﮕﻮﺋ= 5268;ﻢ ﺧﻮﺭﺷﻴﺪ ﻏﺮﻭ&#= 65167; ﮐﺮﺩ ﻭ ﺳﺘﺎﺭﮔ&= #65166;ﻥ ﺟﺎﺑﺠﺎ ﺷﺪﻧﺪ &= #65215;ﻤﻴﺮ ﻣﻴﺘﻮﺍﻧﺪ ﻫﻤ&#= 65166;ﻥ ﺷﺨﺼﻴّﺖ ﻭ ﻧﻔ&#= 65192;ﻪ ﻭ ﺳﻴﺴﺘﻢ ﺣﺎﻓ&= #65224;ﻪ،ﻭ ﺳﻴّﺎﻟﻪ ﺧﻴﺎ= 5245; ﺣﻮﺍﺩث ﻫﻴﻮﻡ &#= 65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﻓﺮﺩﻯ ﻭ = ﻏﻴﺮﻩ ﺑﺎﺷﺪ ﺿﻤ= ;ﻴﺮ ﻭﺣﺪت ﻨﺒﺎﻳﺪ &#= 65251;ﮑﺎﻥ ﻭﺟﺰﺋﻴّت ﺪﺍA= 207;ﺘﻪ ﺑﺎﺷﺪ.ﺑﻠﮑﻪ ﻣ&= #65248;ﮑﻮﺗﻰ ﻭﺭﻭﺣﻰ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣی اﺳﺖ.که A= 236;ﻬﻢ ﺍﻳﻦ ﻭﺣﺪﺕ ﺿﻤ&= #65268;ﺮ ﭼﻮﻥ ﻓﻬﻢ ﻭﺣﺪ&= #1578; ﻮﺟﻮﺩ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻭﺭﺏّ ﺍﻟﻨﻮع = 5192;ﻮﺩ، ﻭﺣﺘﻰ ﻭﺣﺪﺕ ﻭ&= #65183;ﻮﺩ ﻫﺴﺘﻰ ﺩﺭ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺳﺖ.ﮐﻪ ﺑﺪﺍﻧ&= #65184;ﺎ ﻣﻴﺮﺳﺪ،ﮐﻪ ﺩ= 5197; ﻫﺴﺘﻰ ﻏﻴﺮ ﺍﺯ&= #65191;ﺪﺍ ﮐسی ﻨﻴﺴﺖ.ﻭﺣ= 5176;ﻰ ﻫﺴﺘﻰ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ،ﻫﻤﺎʌ= 53; ﺧﺪﺍ ﺍﺳﺖ.ﻣﻴﺘ&= #65262;ﺍﻥ ﺍﻳن اﻋﺘﺮﺍﺽ = 5197;ﺍ ﺑﺮ ﻫﻴﻮﻡ ﻭﺍﺭ&= #65193; ﮐﺮﺩ.که هنوﺯ ʋ= 65;ﺯ ﻣﺮﺍﮐﺰ ﺑﺮﺗﺮ &= #65261;ﺣﺪﺕ ﻭﺟﻮﺩﻫﺎﻯ ﺫﻫ&#= 65256;ﻰ ﻭ ﻫﺴﺘﻰ ﺧﺒﺮ ﻧ= ﺪﺍﺷﺖ.<o:p></o:p> = 5165;ﻧﺴﺎﻥ ﻋﺎﻟﻢ ﺻﻐﻴﺮ ﺩ&= #65197; ﺑﺮﺍﺑﺮ ﻋﺎﻟﻢ &= #64400;ﺒﻴﺮ ﺍﺳﺖ.ﺑﺪﺍﻫﺘﺎ &= #65165;ﻧﺴﺎﻥ ﺑﺪﺍﺋﻰ ﺩﺭﻙ ﻭ&= #65187;ﺪﺕ ﻧﻔس ﺧﻮﺩﺭﺍ ﻧ&#= 65194;ﺍﺭﺩ. ﭼﻪ ﻭﺣﺪﺕ ﻣﺴﺘ&= #65240;ﻞ،ﻭﻳﺎ ﻭﺣﺪﺕ ﺳﻴّﺎﻟ= 5258; ﺧﻴﺎﻝ ﻫﻴﻮﻡ،= 5261; ﭼﻪ ﻭﻗﺘﻰ ﺁﺧﺮ&= #65267;ﻦ ﻟﺤﻈﻪ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65268;ﻮﻡ ﻣﻴﮕﻮﻳﺪ،ﺍﻭA= 245; ﺍﺣﺴﺎس ﻭ ﻓﮑﺮ &= #65183;ﺰﺋﻰ ﺩﺍﺭﻳﻢ، ﺑﻌﺪ &#= 65255;ﺎﻣﻰ ﮐﻠّﻰ ﺭﻭﻯ ﺁﻥ &= #65251;ﻴﮕﺬﺍﺭﻳﻢ.ﻳ= 5166; ﺍﻟﮕﻮﻯ ﺍﺯ ﻳﻚ = ﺟﺰﺋﻰ،ﮐﻪ ﻧﺎﻡ ﮐﻠّﻰ ﻣﻴ&#= 65194;ﻫﻴﻢ. ﻭ ﺍﻳﻦ ﺍﺣﺴﺎس &= #65191;ﺎﺭﺟﻰ ﻭ ﺣﺴّﻰ ﺍﺳﺖ،= 5261;ﻧﻪ ﺍﺣﺴﺎس ﺫﻫﻨﻰ .&= #64400;ﻪ ﺑﺎﺯ ﺍﺯ ﻫﻤﺎﻥ = ﺍﺣﺴﺎﺳﺎﺕ ﺧﺎﺭﺟﻰ ﻗﺒﻠﻰ &= #65193;ﺭﺳﺖ ﺷﺪه اﻧﺪ.ﻭﻧﻪ &#= 65165;ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ،ﮐﻪ ﺩﺭ &#= 65203;ﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﻭﻟ&#= 65166;ﻳﺖ ﻫﺴﺖ.ﮐﻪ &#= 65165;ﻭﻟﻴﻦ ﺩﺭﻳﺎﻓﺖ ﻭ ﺷﻬ&= #65262;ﺩ ﻧﻮﺭﻯ ﻳﺎ ﺷﻬﻮ&= #65193; ﻋﻘﻠﻰ،ﺑﺎﺯ ﺍ= 5247;ﮕﻮﻯ ﺩﺍﺋﻢ ﺩﺭ ﺣﺎﻓ&= #65224;ﻪ ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺍ&= #65267;ﻨﺠﺎ ﺍﻳﺮﺍﺩ ﺑﺮﻫﻴ&#= 65262;ﻡ ﻧﻴﺴﺖ،ﮐﻪ ﺍﺣ= 5204;ﺎس ﺟﺰﺋﻰ ﮐﻠّﻰ ﻣ&#= 65268;ﺸﻮﺩ.ﻭﺣﺪﺕ ﻧﻔس ﮐﺸﻒ ﻋﻠﻤ&#= 65264; ﺷﺪﻩ،ﻭﻟﻰ ﻧﺸ= 5166;ﻥ ﺑﺪﺍﺋﻰ ﺩﺭﻙ ﺣ&= #65166;ﻝ ﺧﻮﺩ ﺭﺍ ﺩﺍﺷﺘ&= #65258; ﺍﺳﺖ . ﺍﻳﻨﺎﻥ ﺍ= ;ﻭﻝ ﺍﺳﻢ ﺭ، ﺑﺮﺍﻯ &= #65175;ﺴﻬﻴﻞ ﺗﻤﺎس ﺑﺎ ﻣﺮﺩ&#= 65249;،ﻗﺮﺍﺭ ﺩﺍﺩه اﻧﺪ.ﻭﺳ= 4345;س ﺩﻧﺒﺎﻝ ﻣﺴﻤّ= 5166;ﺋﻰ ﺍﻳﻦ ﺍﺳﻢ ﺭﻓﺘ&= #65256;ﺪ.ﭘس ﺍﻳﻦ ﻳﻚ ﺍﺳﻢ ﺑ= ﺪﻭﻥ ﻣﺴﻤّﺎﺋﻰ ﺑﻴ= 5208;ﺘﺮ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺑﺮ= ﺍﻯ ﺗﺴﻬﻴﻞ ﻭﺿﻊ ﺷ&= #65194;ﻩ. ﺿﺮﻭﺭﺗﻰ ﻧﺪﺍ&#= 65207;ﺘﻪ.ﭼﻮﻥ ﺩﺭ ﻫﺮ ﻓﺮﺿیّ= 607; ها، ﺍﻭﻝ ﺍﺳﻢ = 5261; ﻋﻨﻮﺍﻥ،ﺑﻌﺪ = 5207;ﻨﺎﺧﺖ ﻣﺎﻫﻴّﺖ ﺁﻥ ﻣ&#= 65268;ﮑﻨﻨﺪ.ﻣﺎﻧﻨA= 194; ﺳﺎﻟﮑﺎﻥ ﺍﻭﻝ &= #65207;ﻬﻮﺩﻫﺎﻯ ﺳﻤﺒﻮﻟﻴﻚ، ﻭ= 5255;ﺎﻡ ﺁﻧﻬﺎ ﻗﺒﻠﺎ ﺁ&= #65251;ﺎﺩﻩ ﺑﻮﺩﻩ،ﻭﻣﺴﻤ= 17;ﻰ ﻗﺒﻞ ﺍﺯ ﺍﺳم ﺒ&= #65262;ﺩه اﺳﺖ.ﺩﺭﺍﻣﻮﺭ &#= 65251;ﺘﺎﻓﻴﺰﻳﮑﻰ ﻣﺤﺎﻝ ﺍﺳﺖ،ﺍ= 5261;ﻝ ﺗﺠﺮﺑﻪ ﮐﻨﻴﻢ &= #65169;ﻌﺪ ﻧﺎﻣﻰ ﺭﻭﻯ ﺁﻥ = ﺑﮕﺬﺍﺭﻳﻢ.ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻋﻠ&= #1617;ﺖ ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﻭ = ﺁﻏﺎﺯ ﻓﺮﻳﺒﮑﺎﺭﻯﮔ= 5198;ﻭﻫﻰ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺧﻮ&= #65193; ﻋﻘب گرﺩﻯ ﺩﺭ = 5175;ﮑﺎﻣﻞ ﺭﻭﺡ ﻭ ﻧﻮﻉ ﺷﺨ= ﺼﻴّﺖ ﺍﺳﺖ.ﻭ ﻧﺎﭼﺎﺭ&= #65263; ﻣﺎ ﺑﺮﺍﻯ ﺗﻌﻴ&= #65268;ﻦ ﺍﺳﻢ ﺿﻤﺎﺋﺮ ﻣ&= #65254; ﻭ ﺗﻮ ﻭ ﻏﻴﺮﻩ،&= #65193;ﻟﻴﻞ ﮐﻪ ﺫﺍﺕ ﺩﺍﺭﺍ&= #65263; ﻫﻮﻳّت اﺳﺖ.ﻭ = 5169;ﻨﺤﻮﻯ ﻫﻮﻳّﺘﻰ ﺩﺍﺭ= 5193;.ﻭ ﻧﻔﺨﻬﺎﻯ ﻭ ﻳﻚ = ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺍﺳﺖ.ﺷﺨ&= #65212;ﻴّﺖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺭ ﻫﺮ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﻫﻮﻳّﺖ ﻓﺮﺩ ﺍ&#= 65203;ﺖ.ﻳﻌﻨﻰ ﻫﻮ ﻭﮐﺴﻰ ﺑﻮﺩ&= #65253; ﺍﻭﺭﺍ ﻧﺸﺎﻥ ﻣ&= #65268;ﺪﻫﺪ. ﺩﺭ ﺑﺎﺭﻩ ﺷﺨﺼ&= #65268;ّﺖ ﻭﻫﻮﻳّﺖ، ﺑﺎA= 267;ﺪ ﮔﻔﺖ ﻧﻔﺨﻪ ﻫﺎ = ﻳﺎ ﺩﻣﻴﺪﻩ ﻫﺎﻯ ﺍ&= #65247;ﻬﺎﻣﻰ ﻭ ﺍﺣﻮﺍﻟﻰ،ﻭ &#= 65165;ﺯ ﻣﺎﻫﻴّﺘﻬﺎﻯ = 5227;ﻮﺍﻟﻢ ﺗﺤﺖ ﺃثیرﻯ ﺍA= 247;ﻬﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ،= 5261;ﻣﺮﺍﺗﺐ ﻣﺪﺑّﺮ ﻫﺮ &#= 65251;ﺮﺣﻠﻪ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺮ&#= 65203;ﺪ.ﮐﻪ ﭘﻮﮐﻰ ﻳﺎ ﭘﻠﺎ&= #65203;ﻴﺪﮔﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭ ﻫ= ﺮ ﻣﺨﻠﻮﻕ ﺑﺎﺷﺪ&#= 1548;ﺑﺎﻋث ﺗﻮﺭﻡ ﻭ ﺗﮑﻤﻴ&= #65246; ﻧﺴﺒﻰ ﺁﻥ ﻣﺮﺣ&= #65248;ﻪ ﻭﺟﻮﺩﻯ ﺍﻧﺴﺎ&#= 65253; ﻣﻴﺸﻮﺩ.ﻭ ﺍﻟﺒ&= #65176;ﻪ ﺍﻳﻦ ﺗﺼﻮﺭ ﻣﮑ&= #65166;ﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍ&= #65199; ﺟﺎﺋﻰ ﺑﺠﺎﻯ ﺩ&= #65267;ﮕﺮ ﻣﻴﺮﺳﺪ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﻋﻤﻠﺎ ﺩﺭ ﻋﺎﻟ&= #65250; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﻳﺎ ﻫمه هستی ᥴ= 5;ﻳﻦ ﭼﻨﻴﻦ ﺟﺎﺑﺠﺎ&#= 65163;ﻰ ﻣﮑﺎﻧﻰ ﻧﻴﺴﺖ.&= #65193;ﺭ ﻫﺮ ﺗﻮﻟﺪ، ﮔﻮ&#= 65163;ﻰ ﻳﻚ ﻧﻔﺨﻪ ﻳﺎ ﺭ= ﻭﺡ ﺷﺨﺺﻫﺴﺖ،ﮐﻪ = 5193;ﺭ ﺁﻥ ﺗﻮﻟﺪ ﻧﻮﻋ&= #65264; ﺑﺠﻬﺎﻥ،ﺑﺎﻳA= 194; ﻣﺘﻮﺭﻡ ﻳﺎ ﺭﺷ&= #65194; ﻭ ﺗﮑﻤﻴﻞ ﺑﻴﺎ&= #65169;ﺪ.ﻭ ﺣﺼﻮﻝ ﺻﻔﺎﺕ ﺟ&= #65194;ﻳﺪ ﮐﻨﺪ.ﮐﻪ ﭘس ﺍﺯ = ﻧﻄﻔﻪ ﻭﺟﺴﻢ ﺷﺪﻥ،ﺍ= 5255;ﺴﺎن ﺒﻤﺮﺣﻠﻪ ﺁﺧﺮ &= #65255;ﻔﺨﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺍﺣ&= #65262;ﺍﻟﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺷﻬﻮ= ﺩﻯ ﺑﺎﻳﺪ ﺑﺮﺳﺪ. ﺩ= ﺭ ﺗﻮﻟﺪ ﻳﻚ ﻧﻔﺨ&= #65258; ﻣﻴﺮﺳﺪ،ﻭ ﺩﺭ &#= 65255;ﻬﺎﻳﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻳ&= #65242; </spa= n>ﻧﻔﺨﻪ ﺩﻳﮕʋ= 98;ﻯ ﺩﺭ ﻧﻔس ﮐﻞ ﻧﻮ&= #65227;ﻰ ﻣﻴﺮﺳﺪ.ﮐﻪ ﺳﺎ&= #65247;ﻚ ﮐﺎﻣﻞ ﺷﺪﻩ،ﺍ= 5199; ﺧﻮﺍﺏ ﻣﺮﮒ ﺑﻴ&= #65194;ﺍﺭ ﻣﻴﮕﺮﺩﺩ.ﮔﻮﺋ&#= 65264; (ﻧﻔﺨﻪ )ﻣﻌﻄّﺮ = ﻭ( ﻧﻔحه) اﻯ،ﭼﻮʌ= 53; ﻫﺮ ﻧﺴﻴﻢ ﻣﻌﻄّﺮ &#= 65193;ﺭﺑﻮﺳﺘﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺷﺨ= ﺼﻴّﺖ ﻫﺮ ﻟﺤﻈﻪ ﺍﻧﺴ&= #65166;ﻥ ﺣﺎﺻﻞ ﻫﻤﺎﻥ ﻧ&= #65236;ﺨﻪ ﻫﺎ ﻭ ﻧﻔﺤﻪ ﻫﺎ= ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍﻳﻨﻬﺎ ﺗﻌﺒﻴ&#= 65198;ﺍﺗﻰ ﻋﺮﻓﺎﻧﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﮔﺬﺷﺘﮕﺎﻥ ﮔﻔ&#= 1578;ه اﻧﺪ .<o:p></o:p> = 5193;ﺭ ﻳﻚ ﺗﺠﺮﺑﻪ ﻋﻠ&= #65252;ﻰ ﺍﺯ ﺍﺳﺘﺒﻄﺎﻥ &= #65261;ﺩﺭﻭﻥ ﮔﺮﺍﺋﻰ،ﻭﻳﺎ = 5193;ﺭ ﺗﺠﺮﺑﻪ ﺷﺪﮔﺎ&#= 65253; ﻣﻮﻓﻖ ﺩﺭ ﺩﺭﻭ&= #65253; ﮔﺮﺍﺋﻰ،ﺑﻬﺮ = 5207;ﮑﻠﻰ ﮐﻪ ﺑﻴﺎﻥ ﺍﺯ ﺩ= ﺭﻙ ﺫﺍﺕ ﻳﺎ ﻧﻔس ﻭ&= #65183;ﺎﻥ ﻭﺭﻭﺍﻥ ﺑﮑﻨﻨ&#= 65194;،ﮐﻪ ﻗﺎﺑﻞ ﺗﺤﻘﻴﻖ &= #65169;ﺎﺷﺪ ﺑﺪﺳﺖ ﻧﺪﺍﺩﻩ &= #65165;ﻧﺪ.ﮐﻪ ﺫﺍﺕ ﺃﻣﺮﻯ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ.ﻭﺍﺯ ﻋﻮﺍ&= #65247;ﻢ ﻏﻴﺮ ﻧﺎﺳﻮﺗﻰ &= #65203;ﺎﻟﮑﺎن کاﻣﻞ ﺷﺪﻩ،ﻧʌ= 68;ﺰ ﺩﻳﺪﻧﻰ ﻫﺎﻯ ﺯ&= #65267;ﺎﺩ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺧ&= #65262;ﺩ ﺭﻭﺍﻥ ﺭﺍ</s= pan> &#= 65255;ﻤﻰ ﺑﻴﻨﻨﺪ.ﮔﺮﭼﻪ &= #65153;ثاﺭ ﺯﻳﺎﺩﻯ ﺍﺯ ﺁﻥ = ﻣﻰ ﺑﻴﻨﻨﺪ. ﻳﻌﻨﻰ = ﺍﻳﻨﺎﻥ ﺩﺭ ﺗﺠﺎﺭﺏ ﺧﻮ&= #65193;، ﻫﻴﭻ ﻳﻚ ﺑﻤﺮﮐ&= #65200;ﻳّﺖ ﺷﺨﺼﻴّﺖ ﺧﻮﺩ &#= 65255;ﺮﺳﻴﺪه اﻧﺪ.ﮔﻮﺋﻰ ﺑﺠ&#= 65200;ﺋﻴّﺎﺕ ﭘﻴﺮﺍﻣﻮﻥ ﻣﺮ&#= 64400;ﺰ ﺫﺍﺕ ﺭﺳﻴﺪه ا= 5255;ﺪ.ﮐﻪ ﻫﻤﺎﻥ ﺍﺣﻮﺍﻝ &= #65207;ﻬﻮﺩﻯ ﻭﺣﺘﻰ ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﻋﻘﻠﻰ ﺍﺳﺖ.ﮐﻪ = ﺍﺯ ﻧﺘﺎﻳﺞ ﻧﻔس ﻭ&#= 65197;ﻭﺍﻥ ﺍﺳﺖ،ﻭﻧﻪ ﺧﻮ= 5193; ﺭﻭﺍﻥ.ﻭ ﺍﻳﻦ ﺍ= ﺣﻮﺍﻝ ﺗﺎﺯﻩ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﺑﺰﺑﺎﻥ ﻧﺴﺒﺘ&#= 65166; ﻣﺎﺩﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻭ ﺣﺘﻰ ﻗﺪﺭﺕ ﺍﺩ&= #65197;ﺍﮐﻰ ﻭ ﺩﺭﺟﻪ ﭘﺎﮐﻰ = ﺭﻭﺍﻥ ﺩﺭﻭﻥ ﮔﺮﺍ ﮐﺮ&= #65193;ﻩ ﻣﻴﺒﺎﺷﺪ. ﭘس ﻫ&= #65198; ﻳﻚ ﺍﺯ ﺗﺠﺮﺑﻪ = ﮐﻨﻨﺪﮔﺎﻥ، ﻭ ﺣﺘﻰ ﻫﺮ ﻟﺤﻈ= ﻪ ﺍﺯ ﺗﺠﺎﺭﺏ ﺧﻮ&= #65193;،ﺑﻴﻚ ﻧﺤﻮ ﺑﻴﺎﻥ ﻣﻴ&= #64401;ﻨﻨﺪ ﭼﻮﻥ ﺩﺭ ﻫﺴﺘﻰ = ﺩﻭﭼﻴﺰ ﻭﺩﻭﺣﺎﻝ ﮐﺎﻣ&#= 65248;ﺎ ﻳﮑﺴﺎﻥ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﺩ.ﻭﻫﻤﻪ ﭘﺸﺖ ﮔﺮﺩﻥ ﺩﺭ&= #65193;ﺭﺟﻪ ﺗﮑﺎﻣﻠﻰ ﻫﺴﺘ&#= 65256;ﺪ. ﭘس ﺍﻳﻦ ﺗﺠﺮﺑ&#= 65258; </spa= n>ﮐﻨﻨﺪﮔﺎﻥ ʋ= 69;ﻤﺮﮐﺰﻳﺖ ﻧﻔس ﻭﺭﻭﺍﻥ ﻧ&#= 65198;ﺳﻴﺪﻩ،ﻳﺎ ﺍﺯ ﻣﻴﺎﻥ ﺁﻥ ﮔ= ﺬﺷﺘﻪ ﻭﻟﻰ ﺩﺭﻙ ﺁﻥ ﻧ= ﮑﺮﺩﻧﺪ.ﻭﻗﺘﻰ ﮐﻪ ﺑﺮﻭﺡ ﺍﻟﻬ&= #65264; ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﻣﻴﺮﺳﻨﺪ.ﻭﻟﻰ &= #65153;ثاﺭﻯ ﮐﻪ ﺍﺯ ﺭﻭﺍﻥ ﺧ= ﻮﺩ ﻣﻴﻴﺎﺑﻨﺪ،ﻣA= 176;ﻨﺎﺳﺐ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548;ﻭ ﻳﺎ ﺑﺮﺣﺴﺐ ﻋﻘ&= #65194;ﻩ ﻫﺎﻯ ﻧﺴﺒﻰ ﺑﺎ&= #65239;ﻰ ﻣﺎﻧﺪﻩ ﻋﺎﺭﻓ&#= 65166;ﻥ،ﺍﺯ ﻋﻮﺍﻟﻢ ﺣﺘﻰ ﻣ&= #65166;ﻭﺭﺍﻯ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5251;ﻴﺮﺳﻨﺪ.ﻭﻋﻘʋ= 94;ﻩ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻧ&= #65268;ﺰ ﺩﺭﻙ ﻣﻌﻨﻮﻯ ﻭ&= #65193;ﺭﻙ ﻣﻴﻨﻮﻯ ﮐﺮﺩه اﻧﺪ.ﻭﺍﻟّﺎ ﻋ= 5240;ﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻥ ﻣﺎ&= #65259;ﻴّﺖ ﺃﺗﻤﻰ ﻧﺪﺍﺭﺩ&#= 1548; ﮐﻪ ﺩﺭﻙ ﻣﺎﺩﻯ = ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﺷﻮﺩ.ﻭﻫ&= #65198; ﺗﺠﺮﺑﻪ ﮐﻨﻨﺪ&#= 65257; ﺑﺸﺨﺼﻴﺖ ﻭﻣﻘ&#= 65166;ﻡ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ &= #65251;ﻴﺮﺳﻨﺪ، ﻭﻧﻪ ﺑﺄﺻﻞ ﺭﻭ&= #65165;ﻥ ﻭﺭﻭﺡ ﺧﻮﺩ،ﮐ= 5258; ﻣﺎﻫﻴّﺘﻰ ﺃث= 40;رﻯ ﺩﺭﺳﺎﻟﮑﺎﻥ ﻭ &= #65175;ﺤﺖ ﺃثیرﻯ ﺩﺭﮐﺎʌ= 51;ﻠﺎن اﻟﻬی ﺪﺍﺭﺩ. ﻭ&#= 65247;ﺬﺍ ﺗﻨﻬﺎ ﺩﺭﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﺍﻣﮑﺎﻥ ﺭﺳﻴﺪ&#= 65253; ﺑﻬﺘﺮﻯ ﺑﺮﻭﺍ&#= 65253; ﻭﻧﻔس ﻭ ﺷﺨﺼﻴ&#= 65174; ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘ&#= 65258; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﭼﻮﻥ ﺁثاﺭ ﺟﻨﺒﻰ ﺑ= 5260;ﺘﺮ ﻭﺟﺪﻳﺪﻯ،ﭼﻮA= 253; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65261; ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘ&#= 65248;ﻰ ﺭﺳﻴﺪه اﻧﺪ ﻓ= 5198;ﻕ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺎ = ﺭﻭﺍﻥ ﺗﺰﮐﻴﻪ ﺷﺪﻩ ﺳ&= #65166;ﻟﮑﺎﻥ ﺷﺎﻫﺪ ﻳﺎ ﮐﺎﻣ&= #65248;ﺎﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ،ﻋﻤﻠﺎ ﺩﺭ ﺗﺰﮐﻴﻪ ﻭﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺑﺮﻭﺡ ﺍ&= #65247;ﻬﻰ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺍ&= #65203;ﺖ. ﺁﻧﻬﻢ ﺗﺎ ﺳﻄﺢ = ﮐﻤﺎﻝ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5255;ﻪ ﻣﺮﺍﺗﺐ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻧﺪﻩ. = ﺁﻧﮑﻪ ﻣﻴگوﺋﻴﻢ،ﺁ᥽= 5;ﭽﻪ ﻣﻰ ﺑﻴﻨﻴﻢ ﻭﻣ&= #65268;ﺸﻨﻮﻳﻢ ﻭ ﺣسّ ﻣﻴﮑﻨﻴ= 5250; ﻭ ﻓﮑﺮ ﻣﻰ ﻧﻤﺎ= ﺋﻴﻢ،ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺍﺣﻮ&= #65165;ﻝ ﺧﻮﺩ ﺩﺭ ﻋﻤﻠﻴ&= #65166;ﺕ ﺩﺭﻭﻥ ﮔﺮﺍﺋﻰ &= #65251;ﻴﮕﻮﺋﻴﻢ،ﻋʌ= 52;ﻠﺎ ﮐﺎﺭﻯ ﺍﺳﺖ،ﮐ= 5258; ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻣ&= #65166; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻭ ﺍﻧﺴﺎﻥ ﻋﻤﻠﺎ &= #65153;ﻟﺖ ﺩﺳﺖ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺣﺘ&= #65264; ﺍﺧﺘﻴﺎﺭﻯ ﺭﺍ &= #64400;ﻪ ﺩﺍﺭﻳﻢ،ﮐﺎﺭ = 5255;ﻔس ﺍﻣّﺎﺭﻩ ﺗﺰﮐ= 5268;ﻪ ﻧﺸﺪﻩ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ.ﮐﻪ ﺑﺎﺯ ﺑﻮﺳﻴﻠﻪ &= #65251;ﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﭘﺎﺋﻴﻦ &= #65175;ﺮ،ﺍﻧﺴﺎﻥ ﻗﻬﻘﺮﺍﺋﻰ ﺷﺪ&#= 65257; ﺩﺭ ﺭﻭﺍﻥ ﻣﻴﺒ&= #65166;ﺷﺪ.ﺯﻳﺮﺍ ﻫﺴﺘﻰ ﺩﺭﻭﺣﺪ&#= 65173; ﻭﺟﻮﺩ ﺍﺳﺖ. ﻧﻬ= ﺎﻳﺖ ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ . ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﻟ= ;ﺎﻳﺖ </spa= n>ﺩﺭ ﺧﻠﺎﻝ ﺩA= 261;ﺭﻩ ﺳﻠﻮﻙ،ﺍﺯ ﻋﻠ= 5250; ﺍﻟﻴﻘﻴﻨﻰ ﮐﻪ &= #65169;ﺎﻭﺭ ﺩﺍﺭﻧﺪ، ﺑﻌﻴ= 5254; ﺍﻟﻴﻘﻴﻦ ﺷﻬﻮ&#= 65193;ﻯ ﺑﭽﺸﻢ ﺩﻝ ﻣﻴﺮ&= #65203;ﻨﺪ،ﮐﻪ ﺩﺭ ﺭؤﻳﺎ ﻫﺎ ﻭ&= #65207;ﻬﻮﺩ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﺗ&= #65166; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﻧﻴﺰ ﺑﺤﻖ ﺍﻟﻴ&= #65240;ﻴﻦ ﺑﺮﺳﻨﺪ، ﮐﻪ ﺧ&#= 65262;ﺩ ﺟﺰﺋﻰ ﺍﺯ ﺣﻘﻴ&= #65240;ﺖ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻴﺮﺳﻨﺪ.ﻭﺳﺎ&#= 65247;ﻚ ﺩﺭﺭؤﻳﺎﻫﺎﻯ = 5191;ﻮﺩ،ﺑﺎ ﺣﺎﻟﺖ ﺑﻰ ﺧﻮﺩ&= #65263; ﻭﺗﺮﻙ ﻣﺎﺩﻳﺎ&#= 65173; ﻭ ﺻﻔﺎﺕ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ،ﺑﺪﺍﻥ = 5259;ﻮﻳّﺖ ﺟﺪﻳﺪ ﻭﺷﺨﺼﻴ&#= 1617;ﺖ ﻭﺍﻟﺎﺗﺮﻯ ﻣﻴ&#= 65198;ﺳﻨﺪ.ﻭﺗﻮﺻﻴA= 234; ﺁﻧﻬﺎ ﺍﺯ ﺗﺠﺎ&= #65197;ﺏ ﺧﻮﺩ ﺧﺎﺹ ﺧﻮﺩ&= #65207;ﺎﻥ ﺍﺳﺖ.ﻭﺷﻨﻮﻧﺪ&#= 64404;ﺎﻥ ﺑﺎﻳﺪ ﺧﻮﺩ ﻧﻴ&= #65200; ﺩﺭﻋﻤﻞ،ﺑﺎﻳA= 194; ﺑﺎﻳﻦ ﺍﺣﻮﺍﻝ &= #65169;ﺮﺳﻨﺪ،ﻭﺩﺭ ﺳﻄﺢ ﻣﻨﺎﺳﺐ ﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺡ &= #65191;ﻮﺩ ﺑﺮﻭﻧﺪ. <o:p></o:p> = 5203;ﻮﮊﻩ ﻫﺎﻯ ﺍﻳﻦ ﺗﺠﺎ&= #65197;ﺏ ﻭ ﺁﺯﻣﺎﻳﺸﺎﺕ &= #65193;ﺭﻭﻥ ﮔﺮﺍﺋﻰ ﻭ ﺍﻳﻨ&= #65176;ﻮﻳﺸﻦ ﻭ ﺍﻧﻄﻮﺍٴ ﻳﺎ &= #65219;ﻰّ ﺩﺭﻭﻥ ﺧﻮﺩ ﻭ (ﺗ= ;ﻮﻯ) ﺧﻮﺩ فرو ﺭﻓﺘA= 254;،ﺍﺯ ﻣﻨﻴّﺖ ﻭﺧﻮﺩ &#= 65169;ﻮﺩﻥ،ﻭﺣﻔﻆ ﻫﻮﻳﺖ ﺷﺨﺼﻰ ﻭ = ﺑﺸﺮﻯ ﮔﺬﺷته اﻧﺪ، ʄ= 00;ﻪ ﺑﻨﺘﺎﻳﺞ ﺩﺭﻭ&#= 65253; ﮔﺮﺍﺋﻰ ﺭﺳﻴﺪ&#= 1607; اﻧﺪ.ﻭﺍﻟّﺎ ﻏ= 5268;ﺮﺳﺎﻟﮑﺎﻥ ﺑﺎﺯ ﻧﺸﺨﻮﺍﺭ&#= 65165;ﻓﮑﺎﺭ ﻭ ﺣﺪﻳث ﻧﻔس،A= 267;ﺎ ﺩﻭﺭ ﺧﻮﺩ ﮔﺸﺘ&= #65254; ﺩﺍﺭﻧﺪ. ﻭ ﺍﻳﻦ= ﻧﻴﺰ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﮐﻪ ﮐﺎﺭﺑﺮﺩ ﺿﻤﺎ&#= 65267;ﺮ ﺷﺨﺼﻰ، ﻣﺎﻧﻨ= 5194; ﻣﻦ ﻭ ﺗﻮ ﻭ ﺁﻧﻬ= ;ﺎ،ﺑﻬﺮ ﺷﮑﻠﻰ ﺟﺰ= ; ﺍﻟﻔﺎﻇﻰ ﺑﺮﺍﻯ ﺳﻬﻮﻟﺖ &= #65165;ﺭﺗﺒﺎﻁ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻴ&#= 65204;ﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺣﻘﻴ&#= 65240;ﺖ ﻭﺟﻮﺩ ﺍﻳﻦ ﺿﻤ&= #65166;ﻳﺮ ﺩﺭ ﺫﺍﺕ ﻭﻧﻔس اﺳﺖ، ﮐﻪ ﺩﺳﺘ= 5198;ﺳﻰ ﺑﺪﺍﻥ ﻧﻴﺴﺖ.ﻭ&= #65247;ﻰ ﺑﺎﺯ ﮐﺎﺭ ﺑﺮﺩ = ﺍﻳﻦ ﺍﻟﻔﺎﻅ ﺿﻤﻴﺮ&#= 65263; ﺩﻟﻴﻞ ﺍﻋﺘﺮﺍ&#= 65233; ﻫﻤﮕﺎﻥ ﺑﻮﺟﻮ&#= 65193; ﺫﺍﺕ ﻭ ﺟﺎﻧﻮ ﺃ= ﺻﻞ ﻧﺎﭘﻴﺪﺍ ﻭ ﻏﻴ&= #65198; ﻣﺸﺨّﺼﺬﺍﺕ ﻣ= 5268;ﺒﺎﺷﺪ ﻳﺎ ﻫﻤﺎﻥ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﮐﻪ ﺃﺻﻠ&= #65264; ﺍﻟﻬﻰ ﺩﺍﺭﺩ،= 5261;ﺩﺭ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173;.ﻭﻟﻰ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65247;ﺎﺗﺮ،ﺗﻘﺮﺑʌ= 64; ﺑﻴﺸﺘﺮ ﺑﺨﺪﺍ&#= 1548;ﻭ ﺑﻴﺸﺘﺮ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬی ﺮﺏّ ﺍﻟ= 5256;ﻮﻉ ﺧﻮﺩﺩﺭ ﺗﺸﺒّ= 5258; ﻳﺎﻓته اﺳﺖ.ﮐA= 258; ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194; ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ &= #65193;ﺭ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #65251;ﻴﺒﺎﺷﺪ ﻭﺩﺭ ﺍﻧﺴﺎﻥ ﺷ&= #65260;ﻮﺩ ﺷﺸﻢ ﻧﻮﺭﻗﺎﺋ&#= 65250; ﻭﻳﺰﺍﻯ ﺗﻮﻟﺪ &= #65169;ﻌﺪﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﺩﺭ ﻧﻮﻉ = ﻔﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65165;ﺳﺖ.ﺗﺎ ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺭﻭﺣﻰ ﺗﺎ ﺷﻬﻮ&= #65193; ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﺭﺍ ﺑﻴﺎﺑﺪ. ﭼﻪ= ﺩﺭﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍ&= #65173; ﺩﻳﮕﺮ.<o:p></o:p> = 5193;ﺍﺳﺘﺎﻥ ﺩﺭﻙ ﺭﻭﺍﻥ ﺧﻮ&= #65193;،ﺩﻟﻴﻞ ﺧﻮﺑﻰ ﺍﺳﺖ،ﮐ= 5258; ﺍﻧﺴﺎﻧﻬﺎ ﭼﻴ&#= 65200;ﻫﺎﺋﻰ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺑ= 5154;ﻥ ﺗﻮﺟّﻪ ﻧﺪﺍﺭ= 5255;ﺪ. ﻭ ﺩﺭﻏﻔﻠﺖ ﻋﻤ&= #65268;ﻖ ﻫﺴﺘﻨﺪ.ﻭﺧﺒﺮ &= #65165;ﺯ ﮔﺬﺷﺘﻪ ﻭﺣﺎﻝ &= #65261;ﺁﻳﻨﺪﻩ ﻣﻮﺟﻮﺩﻳّﺖ ﺧ= 5262;ﺩ ﺩﺭﺟﻬﺎﻥ ﻧﺪﺍ&#= 65197;ﻧﺪ.ﻭﺍﻳﻦ ﻧﻮﻋﻰ ﺣﻴﻮﺍﻧ&#= 65268;ّﺖ ﺍﺳﺖ،ﻭﻟﻮ ﺩﺭ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺎ= ;ﺷﺪ. ﻭ ﺍﮔﺮﺍﻧﺴﺎﻧ&#= 65264; ﻧﻴﺰ ﺑﺎﺧﺒﺮ ﺍ&= #65199; ﺍﻳﻦ ﺭﻭﺍﻥ،ﻭ &#= 65247;ﺰﻭﻡ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺩﺭ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ، ﻭﺩﻭﺭ ﺍﺯ ﻣﺬﺍ&= #65259;ﺐ ﻭﺍﺩﻳﺎﻥ ﻗﺸﺮ&#= 65263; ﻣﺸﺮﻙ ﺷﺪ،ﺁﻧ= 4405;ﺎﻩ ﻣﻮﻓﻖ ﺑﮑﺸﻒ ﺧ&= #65268;ﻠﻰ ﺣﻘﺎﻳﻖ ﻫﺴﺘﻰ&#= 1548; ﻭﺑﺎﻋﻘﻠﻰ ﺩﺭ &= #65187;ﺪّ ﻋﻘﻞ ﮐﻠّﻰ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﺭبّ اﻟA= 256;ﻮﻉ ﻗﺎﺋﻢ ﺷﻨﺎﺧﺖ &= #64344;ﻴﺪﺍ ﻣﻰ ﮐﻨﺪ.ﻭ ﻧﻪ ﻓ= ;ﻘﻂ ﻣﺮﺍﺣﻞ ﻧﻮﻋﻰ &= #64404;ﺬﺷﺘﻪ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺩ&= #65197;ﻣﻴﻴﺎﺑﺪ.ﻭ ﺍﻳﻨﮑﻪ ﻗﺒﻠﺎ &= #65191;ﻮﺩ،ﭼﻪ ﺳﺮﻧﻮﺷﺘﻰ ﺑﺮ&#= 65165;ﻯ ﺍﻣﺮﻭﺯ ﺧﻮﺩ ﺩ&= #65197;ﺟﻬﺎﻥ ﻓﺮﺍﻫﻢ ﮐﺮﺩﻩ&#= 1548;ﻭ ﭼﻘﺪﺭ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻫﺎﻯ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻓ&= #65228;ﻠﻰ ﺑﻨﺎﻡ ﺳﺮﻧﻮﺷ&#= 65174; ﺩﺍﺭﺩ.ﻭ ﭼﮕﻮﻧ&= #65258; ﻣﻴﺘﻮﺍﻧﺪ ﺟﺒ&#= 65198;ﺍﻥ ﮐﻤﺒﻮﺩﻫﺎ ﻭ ﻣ&= #65228;ﺎﻳﺐ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺧ&= #65262;ﺩﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﻭﻗﺘ&= #65264; ﺗﺨﻠﻴﻪ ﻭﺗﺰﮐ&#= 65268;ﻪ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺗ= ﻤﺎﻡ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264;،ﻭﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65252;ﻪ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﺁﻧ= 4405;ﺎﻩ ﭘس ﺍﺯ ﺗﺤﻠﻴﻪ &= #65169;ﺼﻔﺎﺕ ﺍﻟﻬﻰ ﻭﻧﻴﮑﻮ&#= 65263; ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ،ﺑﻤﺮﺣ= 04;ه اﻯ ﺍﺯ ﺣﺪّ ﮐﻔ&#= 65166;ﻳﺖ ﺩﺭﻫﻔﺖ ﻣﺮﺣﻠ&#= 65258;،ﻭﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ،ﺑﺘﺠﻠّﻴﺎ= ;ﺕ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻣﻴﺮﺳﺪ. ﻭﺍﮔﺮ&= #65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺩﺍﺷﺖ،= 5169;ﻘﻴﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩﺭﺍ ﻫﺮﮔﻮ&#= 65255;ﻪ ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﻣ&= #65228;ﺼﻮﻣﺎﻧﻪ ﺑﺪﻭﻥ ﺧﻄﺮ ﻗﻬ&= #65240;ﺮﺍ ﻭﻣﺠﺎﺯﺍﺕ ﻓﻄ&#= 65198;ﻯ ﻣﺼﺮﻑ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.ﻭﻳﺎ ﺑﺎﺯ ﺑﺨﺪﻣﺎت اﻟﻬﻰ ﺑﺪﻳﮕﺮ= 5165;ﻥ، ﻭ ﺍﺩﺍﻣﻪ ﺗﺰﮐ&= #65268;ﻪ ﻫﺮﭼﻪ ﻋﻤﻴﻖ ﺗ&= #65198; ﺭﻭﺍﻥ ﺧﻮﺩ ﻣﻴ&= #64345;ﺮﺩﺍﺯﺩ.ﺗﺎ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65169;ﻴﺸﺘﺮﻯ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺩ&= #65197; ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮﻯ،ﻭ = 5169;ﺎ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﻋ&= #65240;ﻞ ﻭ ﺩﻳﮕﺮ ﺻﻔﺎﺕ = ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺁﻥ ﻧﻮﻉ = ﺑﺮﺗﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺗﺎ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ&#= 1548;ﺧﻮﺩﺭﺍ ﺑﺘﻮﺍﻧﺪ ﺑﺸﻬ&#= 65262;ﺩ ﻫﺸﺘﻢ ﻧﻮﺭ ﺭب&#= 1617; ﺮﺣﻤﺎﻥ ﻧﻴﺰ ﺑ&= #65198;ﺳﺎﻧﺪ.ﻭ ﺑﺮﺍﻯ ﭼﻬﺎﺭﺻ&#= 65194; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194;،ﺁﻣﺎﺩﻩ ﺗﻮﻟﺪ ﺑﺎﺯ ﺩﺭ = ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺑﺎﺷﺪ.ﻭﺗﺎ ﺍﻟ&= #65248;ﻪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﻭ ﺃﺑﺪﻳّﺖ ﻣﻄ&#= 65248;ﻖ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺯ = ﺍﻳﻦ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺮﺗﺮ ﺍﺯ ﻳﮑﺪ&= #65267;ﮕﺮ،ﻭ </spa= n>ﺗﺠﻠّﻴﺎﺕ ᥴ= 5;ﻟﻬﻰ ﻋﻈﻴﻢ ﺗﺮ ﺍﺯ ﻳ= ﮑﺪﻳﮕﺮ،ﻭ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65227;ﺮﺷﻰ ﺑﺎﻟﺎﺗﺮﻫﺴﺖ. &= #64400;ﻪ ﺩﺭ ﻋﻘﻞ ﻭ ﺩﻳﮕ= ﺮ ﺻﻔﺎﺕ ﻣﺮﺑﻮﻃ&#= 65258;، ﭼﻮﻥ ﺗﻤﺪﻥ ﻭ ﻋ= ﺸﻖ ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺍﺭ= ﺍﺩﻩ ﻭ ﻫﺰﺍﺭﺍﻥ ﻫﺰ&= #65165;ﺭ ﺻﻔﺎﺗﻰ ﮐﻪ ﻧﺎ&= #65249; ﻭ ﺗﺼﻮﺭﻯ ﻫﻢ ﺍ= ﺯ ﺁﻧﻬﺎ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺪ&= #65165;ﺭﻳﻢ.ﻭﻟﻰ ﻭﻳﺰﺍﻯ ﻫﻤﻪ ﺁ&= #65255;ﻬﺎ ﺍﻣﺮﻭﺯ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ،ﺭﺳﻴﺪA= 253; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺍ&= #65203;ﺖ.ﻭ </spa= n>ﭘس ﺍﺯ ﭘﻨﺞ A= 169;ﺎﺭ ﭘﻴﺎﻣﺒﺮ ﺷﺪﻥ &= #65193;ﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ = ﻭﺗﻨﻬﺎ ﺑﺎ ﻃﺮﻳﻘﺖ ﻭﻣ&= #64401;ﺘﺐ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263;،ﺁﻧﻬﻢ ﺍﺯ ﻳﻚ ﻣﺤﻤﺪ ﺯ= ﻧﺪﻩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ، ﺑﺮ= 5165;ﻯ ﻫﺮ ﻃﺎﻟﺐ ﻟﻘﺎ&= #65263; ﺍﻟﻬﻰ،ﻣﻴﺘﻮA= 165;ﻥ ﻫﻔﺖ ﺳﺎﻟﻰ ﺭﺍ = ﺳﻠﻮﻙ ﮐﺮﺩ،ﻭﻫﻔﺘﺎA= 193; ﺳﺎﻝ ﺑﺸﺮﻯ ﻭ ﭼ= ﻬﺎﺭﺻﺪ ﻫﺰﺍﺭﺳﺎﻝ ﺍﻧ&#= 65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﻧﻮﻉ ﻓ&= #65262;ق ﺒﺸﺮﻯ،ﻭﺣﺘﻰ = 5251;ﻴﻠﻴﻮﻧﻬﺎ </spa= n>ﻭﻣﻴﻠﻴﻮﻧ᥾= 0;ﺎ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ&#= 65169;ﻬﺸﺘﻰ ﻭﺑﻰ ﻧﻴﺎﺯﻯ ﺑ&= #65176;ﻮﻟﺪﺍت ﻨﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺩﺭﺟﻬﺎﻥ ﺩﺍﺷ&#= 65174;.ﮔﺮﭼﻪ ﻧﻤﻴﺪﺍﻧﻴﻢ ﺯ&#= 65255;ﺪﮔﻰ ﺭﻭح ﻔﺮﺩﻯ ﺩﺭ&#= 65227;ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﭼﮕﻮﻧﻪ &= #65165;ﺳﺖ.ﮐﻪ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺻﻔ= ﺎﺕ ﻣﺎﺩﻯ ﻭﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﮐﻪ ﻣﻴﺸﻨﺎﺳﻴ&#= 65250;، ﺩﺭﺯﻧﺪﮔﻰ ﺍﺭ&#= 65261;ﺍﺡ ﺁﺯﺍﺩ، ﻣﻨﺘﻈ= 5198; ﺩﺭ ﺑﻬﺸﺘﻬﺎﻯ &= #65203;ﻮﻡ ﺧﻮﺩ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﺩ.ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺳﻪ ﺑُﻌ&#= 65194;ﻯ ﻭﺍﻧﺴﺎﻥ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ= 548;ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65166;ﻟﺎﺗﺮ ﻭﺑﺎﻟﺎﺗﺮ،ﭘA= 256;ﺞ ﺑُﻌﺪﻯ ﻭﺩﻩ ﺑ&#= 1615;ﻌﺪﻯ ﻭ ﺻﺪ ﺑُﻌﺪﻯ ﻭ = ﻫﺰﺍﺭ ﺑُﻌﺪﻯ ﺧﻮﺍﻫ= 5256;ﺪ ﺩﺍﺷﺖ.ﮔﻮﺋﻰ ﺧ&= #65262;ﺩ ﻧﻴﺰ ﺍﺯ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻣﻨ= ﮑﺮﺍﻥ ﺫﺍﺕ ﻭﺭﻭﺡ ﻓﺮ&= #65193;ﻯ ﺩﺭﺍﻧﺴﺎﻥ،ﻋA= 252;ﻠﺎ ﻋﻘﻞ ﺣﻴﻮﺍﻧﻰ &= #65261;ﭘﺮ ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﻭ&= #64400;ﻤﭙﻠﮑس ﺩﺍﺭﻧﺪ. ﻭﺍﻟّ&#= 65166; ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺑﻘﻮﻝ ﺯﻳﮕﻤﻮ&#= 65255;ﺪ ﻓﺮﻭﻳﺪ، ﻭ ﻳﺎ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﺑﮕﻔ= 5176;ﻪ ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍ&#= 65255;ﻰ، ﻳﺎ ﻫﻤﺎﻥ ﺫﻫﻦ = ﺧﻮﺩﺁﮔﺎﻩ ﻣﺎﺩﻩ ﮔﺮﺍﻳﺎ&#= 65253; ﻓﻴﻠﺴﻮﻑ ﻣﺂﺏ &= #65165;ﺳﺖ،ﮐﻪ ﺑﺎ ﻧﺎﻡ (ﺫﺍﺕ )ᥴ= 5;ﮐﺘﻔﺎ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 4404;ﺮﻓﺘﺎﺭ ﺟﻨﺒﻪ ﻫﺎﻯ ﻧﺎ&= #64344;ﻴﺪﺍﻯ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﻧ&= #65208;ﻮﻧﺪ. ﺁﻧﻬﻢ ﺫﺍﺗﻰ ﮐ&= #65258; ﺑﺎﺯ ﺩﺭﻙ ﻭﺍﺣ&= #65204;ﺎس ﻮ ﻟﻤس ﺁﺑژﮐﺘ= 5268;ﻮ ﺁﻥ ﻧﮑﺮﺩﻩ ﻭﻧ&= #65252;ﻰ ﮐﻨﻨﺪ.ﻭ ﺗﺎﺯﻩ = ﺧﻮﺩﺭﺍ ﺻﺎﺣﺐ ﺗﻔﮑّﺮ &#= 65227;ﻠﻤﻰ ﻫﻢ ﻣﻴﺪﺍﻧﻨﺪ &= #64400;ﻪ ﺍﺳﭙﺮﻳﺘﻮﺍﻟ= 5268;ﺴﻢ ﻭ ﻋﻠﻢ ﺳﻴﺘﻮﻟ&= #65262;ﮊﻯ ﺟﻨﻴﻦ ﺷﻨﺎﺳﻰ&#= 1548; ﻭ ﻋﻠﻢ ﭘﺎﺭﺍ ﺳ= ﺎﻳﮑﻮﻟﻮﮊﻯ ﻭﻋﻠﻢ ﺭﻭﺍن ﺪ&#= 65197;ﻣﺎﻧﻰ ﺳﺎﻳﮑﻮﺗﺮﺍﭘ= 5264; ﻭﺑﺴﻴﺎﺭی اﺯ = 5251;ﺒﺎﺣث ﻓﻠﺴﻔﻰ ﻭﻣﻨﻄ&#= 65240;ﻰ ﺩﻳﮕﺮ، ﻫﻤﻪ ﺻ&#= 65188;ﺒﺖ ﺍﺯ ﺍﺻﻠﻴّﺖ ﺭ&#= 65261;ﺍﻥ ﺩﺭﺍﻧﺴﺎﻥ ﺍﺳ&#= 65174;،ﻭﻧﻪ ﺗﻦ ﻭ ﻣﻐﺰ ﻭ ﺍﻋ= ;ﺼﺎﺏ ﻭﺣﺘﻰ ﮊﻧﺘﻴﻚ &= #65183;ﺴﻤﺎﻧﻰ ﺍﻭ.ﻭﺑﺨﺼﻮﺹ ﻟ&= #65200;ﻭﻡ ﭘﺎﮐﺴﺎﺯﻯ ﺍﻳ&#= 65254; ﺭﻭﺍﻥ،ﮐﻪ ﻋﻤ= 5248;ﺎ ﻧﻮﻋﻰ ﺑﻴﻤﺎﺭ&#= 65263; ﺭﻭﺍﻧﻰ ﺩﺍﺷﺘ&#= 65254; ﺍﺳﺖ.ﮔﺮﭼﻪ ﻧﻮ&= #65197;ﻣﺎﻝ ﻫﻢ ﺑﻨﻈﺮ ﺑﺮﺳ&= #65256;ﺪ. ﻭﺍﻳﻨﮑﻪ ﺑﺎﻳ&#= 65194; ﺭﻭﺍﻥ ﺭﺍ ﻧﻴﺰ = ﺁﻣﻮﺯﺵ ﻭﻭﺭﺯﺵ ﻭ ﺗﻌﺎ&= #65247;ﻰ ﺑﺪﻫﻴﻢ، ﮐﻪ ﺷ&#= 65166;ﻳﺴﺘﻪ ﺗﻮﻟﺪﺍﺕ ﺑﺮﺗ&#= 65198; ﻓﻮﻕ ﺑﺸﺮﻯ،ﻳ= 5166; ﺣﺪّ ﺃﻗﻞ ﺗﻮﻟ&#= 65194;ﺍﺕ ﻧﺴﺦ ﺑﻬﺘﺮ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #64404;ﺮﺩﻳﻢ.ﻭ ﺩﺭﻳﺎﺑﻴﻢ ﮐﻪ &= #65251;ﺎ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨ= ﻮﻥ ﺭﺍﻩ ﺁﻣﺪه اﻳ= 5250;، ﻭﺑﺎﻳﺪ ﺗﺎ ﺃﺑ&= #65194; ﺑﻰ ﺍﻧﺘﻬﺎ ﺑﺴ&= #65262;ﻯ ﮐﻤﺎﻝ ﻭ ﺗﺸﺒّ&#= 65258; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65175;ﺎ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﻳﺎ ﺃﻫﻮ&= #65197;ﻣﺰﺩﺍ ﺑﺮﺳﻴﻢ.ﺁﻧﮕﺎ&#= 65257; ﺍﺭﺯﺵ ﻭﻗﺪﺭ ﺧ&= #65262;ﺩﺭﺍ ﺍﻣﺮﻭﺯ ﺩﺍﻧﺴ&#= 65176;ﻪ،ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﻋﻈ&#= 65268;ﻤﺘﺮﻯ ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﻳ&= #65250;.ﭘﺶ ﺯﻧﺪﮔﻰ ﺍﺧﻠﺎ&#= 65239;ﻰ ﻭﺯﻧﺪﮔﻰ ﺗﺮﺑ&#= 65268;ﺘﻰ ﻭ ﺳﻠﻮﮐﻰ،ﻭ ﺗ&#= 65240;ﺪّس ﻳﺎﻓﺘﻦ ﻣﺪﺍﻭ&#= 65249; ﻭ ﺩﻭﺭﻯ ﺩﺍﺋﻢ = ﺍﺯ ﺍﺧﻠﺎﻕ ﻗﻬﻘﺮ&#= 65165;ﺋﻰ ﺣﻴﻮﺍﻧﻰ ﻭﺗﻮ&#= 65187;ّﺶ، ﺩﺍﺭﺍﻯ ﻫﺪﻓﻰ &= #65169;ﻰ ﭘﺎﻳﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﺁﻧﮕﺎﻩ ﻋﻤﺮ = ﺧﻮﺩﺭﺍ ﺣﺘﻰ ﺩﺭ ﻟﺤظه اﻯ ﺍﺯ ﺁﻧﺮﺍ،= 5169;ﻌﺒث ﻭﺑﺎﻃﻞ ﻭ ﺑﻰﻫ&= #65262;ﺩﮔﻰ ﻧﻤﻰ ﮔﺬﺭﺍﻧﻴ&#= 65250; ﻣﺎ ﺗﺎ ﺧﻮﺩﺭﺍ = ﻧﺸﻨﺎﺳﻴﻢ، ﭼﮕﻮﻧﻪ ﺍﻧﺘﻈ&#= 65166;ﺭ ﺷﻨﺎﺧﺖ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻳﺎ ﻃﺒﻴﻌﺖ ﺭﺍ = ﻣﻴﺘﻮﺍﻧﻴﻢ ﺗﻮﻗّﻊ ﺩﺍﺷﺘ= 5258; ﺑﺎﺷﻴﻢ . ﭘﺶ ﺩﺭ= ;ﻙ ﻭﺟﻮﺩ ﺫﺍﺕ ﺧﻮ&= #65193;،ﻳﺎ ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﻭ&= #65197;ﻭﺡ ﺣﻴﻮﺍﻧﻰ،ﻳﻚ = 5155;ﻣﺮﻯ ﻃﺒﻴﻌﻰ ﺍﺳﺖ<sp= an dir=3DLTR>. ﮐﻪ ﺩﺭﻙ ﺭﻭﺡ ﺍﻟﻬ&= #65264; ﺗﻨﻬﺎ ﭘس ﺍﺯ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺩﺭﻫﻔﺖ &= #65251;ﺮﺣﻠﻪ ﺷﻬﻮﺩﻯ،ﺑﺮﺍA= 263; ﺍﻧﺴﺎﻥ ﺩﺭ ﺭؤ&#= 65267;ﺎ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﺍﻣثاﻝ ﻫﻴﻮﻡ ﻫﻤﺎﻥ ﺿ&= #65252;ﺎﻳﺮ ﺷﺨﺼﻰ ﺭﺍ،ﺣﻮ= 5165;ﺩث ﺫﻫﻨﻰ ﻣﻴﺨﻮﺍ&#= 65255;ﻨﺪ، ﮐﻪ(ﻣﻦ) ﻣﻴﮕﻮﻳ= ﺪ. ﭘس ﺫﺍﺕ ﺧﻮﺩ ﺭ&= #65165; ﺷﻨﺎﺧﺘﻪ ﺍﺳﺖ.&= #64404;ﻮﺋﻰ ﺍﮔﺮ ﺣﻮﺍﺩث ﺫ&#= 65259;ﻨﻰ ﻭﻣﺤﺴﻮﺳﺎﺕ ﺧ&#= 65166;ﺭﺟﻰ ﺭﺳﻴﺪﻩ ﺑﺬﻫﻦ &= #65255;ﺒﻮﺩ،ﻭﻳﺎ ﺍﮔﺮ ﺑﻨﺤﻮﻯ<sp= an dir=3DLTR> </spa= n>ﺑﺘﻮﺍﻥ ﺁﻧʌ= 60;ﺎ ﺭﺍ ﺍﺯ ﺻﺤﻨﻪ ﺩ= ﻝ ﭘﺎﻙ ﮐﺮﺩ،ﺁﻧ= 4405;ﺎﻩ ﺭﻭﺍﻥ ﻭﺯﻧﺪﻩ &= #65169;ﻮﺩﻥ ﺍﻧﺴﺎﻥ ﻭﺣﺘﻰ &= #65175;ﻦ ﻭﻣﻨﻴّﺖ ﻭﺟﻮ= 5193; ﺍﻭ ﻧﻴﺰ،ﻧﺒﺎ= 5267;ﺪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ.ﺩﺭﺣﺎﻟ= 5268;ﮑﻪ ﻣﺮﺍﺗﺐ ﺍﺣﻮﺍ&#= 65245; ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭﻟﺎﻳﺖ، ﺑوی¨= 8;ه دﺭ ﻃﺮﻳﻘﺖ ﻭﻟ&#= 65166;ﻳﺖ ﻣﺤﻤﺪﻯ،ﮐﻪ ﺁ= 5191;ﺮﻳﻦ ﮐﻠﺎس ﺗﮑﺎﻣﻞ &#= 65203;ﻠﻮﮐﻰ ﺭﻭﺍﻥ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻣﻴﺴّﺮ ﻣﻴﺒﺎ= 5207;ﺪ.ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮﺍﻥ ﺑﺎﻳ&#= 65254; ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65187;ﺘﻰ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺯ&#= 65259;ﺎﻯ ﻣﻘﺎﻡ ﺭبّ ﺮﺣ= 5252;ﺎن ﺮﺳﻴﺪ. ﭼﻮﻥ ﺑﻌ= ﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻌﺮﺍ&#= 65181; ﻭ ﺍﺳﺮاء ﺑﺎﺷ= 5194;. ﮐﻪ ﭘﺮﺩﻩ ﭘﺎﻳ&= #65166;ﻥ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﺩﺭﺑﺎﺯﮔﺸ= 5174; ﺑﺨﻠﻖ،ﺫﺧﻴﺮ= 07; ﻫﺎﻯ ﻧﺎﻣﺤﺪﻭﺩ ﻭﺷ&#= 65260;ﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﻣﻨﺎﺳﻴﺐ ﺯﻣﺎ&#= 65253;،ﻭﻧﻴﺎﺯ ﺧﻮﺩ ﻭﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﺩﺍﺭﺩ.ﺁﻧ&= #64405;ﺎه ﻤﻮﺟﻮﺩﻳﺖ ﺭﻭ&#= 65187;ﻰ </spa= n>ﺍﻳﻦ ﮐﺎﻣﻞ A= 193;ﺭﺣﻘﻴﻘت اﻟﻬﻰ ﺍﺳﺖ ﻭﻟ&#= 65264; ﺩﺭ ﺗﻦ ﺑﺸﺮﻯ.ﻭ= ﺍﺯ ﺭﺳﻴﺪﻩ ﻫﺎ ﻭ ﺍ= ﺣﺴﺎﺳﺎﺕ ﻣﺎﺩﻯ ﺧﺎﺭﺟﻰ &= #64380;ﻮﻥ ﺩﻳﮕﺮﺍﻥ،ﻭ ﺍ= 5199;ﺭﺳﻴﺪﻩ ﻫﺎﻯ ﺩﺭﻭﻥ ﺃﻧ&= #65194;ﺭﻭﻥ ﺧﻮﺩ،ﺑﺼﻮﺭﺕ = 5165;ﻟﻬﺎﻡ ﻭﻭﺣﻰ ﺍﺯ ﻣﺮﺍ&= #1578;ب اﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&#= 65197;ﺩ. ﻭﻏﻴﺮ ﺍﺯ ﻣﻌﻘ&= #65262;ﻟﺎﺕ،ﺿﻤﻨﺎ ﺍﺣﻮﺍﻟﻰ ﺩﺍﺭ&#= 65193;،ﮐﻪ ﻗﺎﺑﻞ ﺗﻮﺻﻴﻒ &= #65255;ﻴﺴﺖ.ﮐﻪ ﺁﻧﺮﺍ ﻧﻬﺮﺷﺮ&#= 65165;ﺏ ﻳﺎ ﻧﻬﺮ ﭼﻬﺎﺭ&= #65249; ﺑﻬﺸت گفته اند.ﻭﻣﺮﺍتب ا= ;ﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﻧﻴﺰ = ﻋﻤﻠﺎ ﻗﺎﺑﻞ ﺩﻳﺪﻥ ﺑ&= #65166;ﻋﻘﻞ ﺑﺸﺮﻯ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﺪ ﺑﺎﺷﺪ. ﻣﮕﺮ ﺗﺼ= ﻮﺭﻯ ﺳﻤﺒﻮﻟﻴﻚ ﺩﺭ &= #65197;ؤﻳﺎ ﻭﺩﺭ ﺣﺎﻟﺖ ﺗﺠ&= #65198;ﻳﺪ ﺍﺯ ﻣﺎﺩﻳّﺎﺕ. &= #65261;ﻟﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;، ﻫﻤﺎﻥ ﻫﺴﺘﻨﺪ &= #64400;ﻪ ﻫﺴﺘﻨﺪ.ﻭﻫﻴﭻ &= #65267;ﻚ ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬ&= #65264; ﻭﺭﻭﺣﻰ ﻭ ﺍﻣﻮ&= #65197; ﻏﻴﺒﻰ ﻳﺎ ﻧﻴﺎ&= #65251;ﺪﻩ ﻭﻧﺎﺩﻳﺪﻩ ﻭﺭ&#= 65261;ﺍﻧﻰ، ﻫﻴﭻ ﮔﺎﻩ ﻗﺎﺑ&= #65246; ﺩﻳﺪﻥ ﻧﺨﻮﺍﻫ&#= 65256;ﺪ ﺑﻮﺩ ﺣﺘﻰ ﺩﺭﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﻋ= ﻘﻠﻬﺎﻯ ﻋﻈﻴﻢ ﺗﺮ ﺁﻧﻬ&= #65166;.ﻭ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﺮ&= #65165;ﻗﺒﻪ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ ﻭ ﺩﺭﻭﻥ ﮔﺮﺍﺋ&= #65264;،ﺩﺭ ﺩﻭﺭﻩ ﻋﺰﻟﺖ ﺳ&= #65248;ﻮﮐﻰ ﺑﺠﺰﺋﻴّﺎﺕ ﺩ= 5165;ﺧﻞ ﺫﺍﺕ ﻭﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﺁﺷﻨﺎﺋﻰ ﻣﻌﻨ&#= 65262;ﻯ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #65261;ﻣﺤﺘﻮﻳﺎﺕ ﺭﻭﺍﻥ ﻭ ﺭﻭﺡ،&#= 65267;ﺎ ﻣﻌﺎﻳﺐ ﻭ ﺻﻔﺎ&= #65173; ﺣﻴﻮﺍﻧﻰ ﻭﮐﻤ&#= 64345;ﻠﮑس ﻫﺎ ﻣﻴﺸﻨﺎﺳﺪ.&= #65261; ﻳﺎ ﺑﺎﻟﻌﮑس ﻣ&#= 65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﻭ ﺍﺣﻮﺍﻝ ﺭؤﻳ&#= 65166;ﺋﻰ ﻭﻋﻘﻠﻰ ﺑﻤﻮﺍ&#= 65199;ﺍت اﻳﻦ ﻣﺮﺍﺗب ﺸ= 5260;ﻮﺩﻯ ﺩﺍﺭﻧﺪ. ﻳﻌﻨی &= #65268;ﺎ ﻧﻘﺎﻁ ﺳﻴﺎﻩ ﻭ&= #65175;ﺎﺭﻳﻚ ﺍﺳﺖ، ﻭﻳﺎ ﺳﺮ&#= 65165;ﺳﺮ ﻭﺍﮐثرﺍ ﺳﻔﻴA= 194; ﻭﻧﻮﺭﺍﻧﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻭﺍﮐثرᥴ= 5; ﺩﺭﮔﺬﺷته اﻟʌ= 60;ﻰ ﺷﺪﮔﺎﻥ ﻣﺴﺘﻘ&#= 65268;ﻢ ﻳﺎ ﻏﻴﺮﻣﺴﺘﻘ&#= 65268;ﻢ ﮔﺰﺍﺭﺷﺎﺗﻰ ﺍ&#= 65199; ﮐﺎﺭﻫﺎ ﻭﺍﺣﻮ&#= 65165;ﻝ ﻭ ﻣﺸﻬﻮﺩﺍﺕ ﺧ&= #65262;ﺩ ﺑﻴﺎﻥ ﮐﺮﺩﻩ ﺍ&= #65255;ﺪ.ﺗﺎ ﺷﺎﻳﺪ ﺩﻳﮕﺮﺍ&#= 65253; ﻧﻴﺰ ﻋﻠﺎﻗﻤﻨ&#= 65194; ﻟﻘﺎﻯ ﺍﻟﻬﻰ<sp= an dir=3DLTR> </spa= n>ﺑﺎﺷﻨﺪ.ﻭﺍʌ= 47;ّﺎ ﺩﻭﭼﺎﺭ ﻗﻬﻘﺮ&#= 65165;ﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻧ= ﺴﺦ ﻧﻮﻋﻰ،ﻭﺗﮑﺮA= 165;ﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺧﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ.ﻭﺑﺎﻳﺪ &= #65193;ﺭ ﻣﺮﺗﻊ ﺩﻧﻴﺎ ﻋ&= #65248;ﻒ ﭼﺮﺍﻧﻰ ﮐﻨﻨﺪ&#= 1548; ﺗﺎ ﺗﺎ ﭘس ﺍﺯ ﺻ= ﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭﺑ&= #65268;ﺸﺘﺮ،ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65261;ﻇﻴﻔﻪ ﻓﻄﺮﻯ ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ،ﻭ&#= 65197;ﺳﻴﺪﻥ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #65211;ﻔﺎﺗﻰ ﻭ ﺗﮑﺎﻣﻞ ﺭبّ اﻟﻨﻮﻉ ﺑﺸﺮﻯ &#= 65197;ﻭﺡ </spa= n>ﺍﻟﻘﺪس ﺑﺮ᥸= 3;ﻨﺪ، ﮐﻪ ﺣﺘﻤﺎ ﺧﻮﺍ&= #65259;ﻨﺪ ﺭﺳﻴﺪ.ﮐﻪ ﺭﻭﺡ = ﻫﺮ ﺃﺗﻢ ﻭﻭﻳﺮﻭﺳ&#= 65264; ﺯﻣﺎﻧﻰ ﺑﻬﻤﻴ&#= 65254; ﻭﻇﻴﻔﻪ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺭﺳﻴﺪ، ﻭﻟﻮ ﺻ&#= 65194;ﻫﺎ ﺑﺎﺭ ﺍﻳﻦ ﮐﺎﺭ&= #65251;ﺎﻫﺎ ﺗﮑﺮﺍﺭ ﮔﺮﺩﺩ.&= #65261;ﻋﺬﺍﺏ ﺯﻧﺪﮔﻴﻬﺎﻯ ﺣ&#= 65268;ﻮﺍﻧﻰ،ﮐﻪ ﻣﺎ ﻧﻴﺰ ﺑﭽﺸﻢ = ﻧﻴﺰ ﻣﻰ ﺑﻴﻨﻴﻢ، ﺗ&#= 65256;ﻬﺎ ﺭﺍﻩ ﮐﺴﺐ ﮐﺮﺍ&= #65251;ﺎﺕ ﻭ ﺷﺮﺍﻳﻂ ﻟﺎﺯ&= #65249;،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ ﺍﺳﺖ.ﺗﺎ &#= 65207;ﺎﻳﺪ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻭ ﺷﻔﺎﻳﺎﺑﻰ ﺭ&= #65261;ﺍﻧﻰ،ﺍﺯ ﺳﻄﺢ ﻧﻮﺭﻣﺎﻝ &= #65259;ﻤﮕﺎﻥ، ﺑﺴﻄﺢ ﺍﻳﺪﺁﻝ &= #64400;ﻤﺎﻝ ﺭﻭﺣﻰ ﺑﺮﺳﻨﺪ.&= #65261;ﺑﺎﺯﮔﺸﺖ ﻫﻤﮕﺎﻥ ﺑﺨﺪﺍ&#= 1548;ﻳﻌﻨﻰ ﻋﺒﻮﺭﻫﺎﻯ ﺗﮑ&#= 65166;ﻣﻠﻰ ﻭﺗﺠﻠّﻴﺎﺕ ﺍ= 5247;ﻬﻰ ﺗﺎ ﺃﺑﺪ ﺑﻴﭙﺎ&= #65267;ﺎﻥ.ﺁﻧﮕﺎﻩ ﺩﺭ ﺷﻬﻮﺩ ﻧﻮﺭ = ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﮐﺴﺐ ﻣﻴﺸﻮﺩ.ﮐ&= #65258; ﮐﺴﺐ ﮐﻤﺎﻝ ﻭﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﺻﻔﺎﺗ&#= 65264; ﺍلله ﺨﻮﺍﻫﻨʋ= 94; ﺷﺪ.که ﺁﻧﮕﺎه ﻘﻄﻌﺎ &#= 65153;ﻏﺎﺯ ﻳﻚ ﻭﻇﻴﻔﻪ ﺟﺪ&= #65267;ﺪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻫ&= #65262;،ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﺑ= ﺮﺍﻯ ﺍﻳﻦ ﺍﻟﻠﻪ ﺷﺪ&= #64404;ﺎﻥ ﺗﺎﺯﻩ ﺍﺳﺖ.که &#= 65194;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65191;ﺎﺹ ﺧﻮﺩ ﻭﻇﺎﻳﻔﻴ&#= 65166;ﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ.ﮐﻪ ﺑﻴ&= #65198;ﻭﻥ ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65248;ﻪ ﻣﺎ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺍﮐﻨﻮﻥ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺣﺴﻴﻨﻰ ﺑﺎﺯﮔ&#= 65208;ﺘﻪ ﺑﺨﻠﻖ،ﺑﺮﺍﻯ = 4380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺧﺪ&= #65165;ﺋﻰ ﻣﻴﻨﻤﺎﻳﺪ ﭼﻮ&#= 65253;ﺗﮑﺎﻣﻠﺎﺕ ﺑﺎﻳﺪ ﻧﺘﺎﻳﺞ &= #65175;ﺮﺑﻴﺖ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩ&= #65197; ﺑﺮ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ.<o:p></o:p> = 5175;ﺎﺯﻩ ﺍﺳﺘﺒﻄﺎﻥ ﺩﺭ&#= 65261;ﻥ ﮔﺮﺍﺋﻰ ﺩﺭ ﺗﻔ&= #64401;ّﺮ ﺷﺨﺼﻰ ﺭﻭﺵ ﺩﺭ&= #65203;ﺘﻰ ﻧﻴﺴﺖ.ﻣﮕﺮ ﭘس &= #65165;ﺯ ﭘﺎک ﺴﺎﺯﮒ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﮐﺮﺩ.ﻭﮐﺸ&= #65234; ﺫﺍﺕ ﻭﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﻧﻤﻮﺩ. ﮐﻪ ﺍﻳﻦ= ﻳﻚ ﺗﺄﻣﻞ ﺩﺍﺧﻠﻰ &= #65165;ﺳﺖ،ﮐﻪ ﻋﻤﻠﺎ ﺭﺳﻴﺪﻩ &= #65191;ﺎﺭجی ﻤﺎﺩﻯ ﺍﺳﺖ.که &#= 65268;ﻚ ﺗﻮسعه اﻓﻘﻰ ʌ= 51;ﻴﺒﺎﺷﺪ.ﻭﻧﻪ ﺗﮑﺎﻣﻠﻰ ﻋﻤﻮ&#= 65193;ﻯ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ.ﺑﻠﮑﻪ ﺗﻮﺭﻣﻰ ﺫﻫﻨﻰ &= #65165;ﺳﺖ،ﮐﻪ ثبات ﺩﺍﺋﻢ ﻧʌ= 68;ﺰ ﻧﺪﺍﺭﺩ.ﻭﺣﺘﻰ &= #65207;ﻨﺎﺧﺖ ﺍﻣﻮﺭ ﺧﺎﺭﺟﻰ &= #65261; ﺍﺣﺴﺎس ﺧﻮﺩﺭ= 5165; ﺑﺪﺭﺳﺘﻰ ﺩﺭﻧ&#= 65268;ﺎﻓته اﻧﺪ.ﻭﺗﻨﻬﺎ ﺍ&#= 65203;ﺘﺒﻄﺎﻥ ﻭﺩﺭﻭﻥ ﮔﺮﺍﺋ&#= 65264;،ﺩﺭ ﺗﻤﺮﮐﺰﺍﺕ ﺳﺎ&#= 65247;ﮑﺎﻥ ﻭﻟﺎﻳﺖ، ﺩﺍﺭ= 5165;ﻯ ﻣﻌﻨﻰ ﻭﺍﻗﻌﻰ &= #65165;ﺳﺖ.ﻭ ﻋﻤﻠﺎ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺎ ﺗﻤﺮﮐﺰﺍﺕ &= #65261;ﺗﺰﮐیه هاﻯ ﺭﻭﺍﻧﻰ ﺧ= 5262;ﺩ،ﮐﺎﺭﻯ ﺳﺎﺯﻧﺪﻩ ﻧﻤﻰ &= #64400;ﻨﻨﺪ.ﺑﻠﮑﻪ ﺭﺍﻩ ﺭﺍ ﺑﺎﺯ ﻣ= ﻴﮕﺬﺍﺭﻧﺪ،ﻭA= 251;ﻮﺍﻧﻌﻰ ﺑﺮﺍﻯ ﻣﺪﺑّﺮ= 5165;ﻥ ﺍﻟﻬﻰ ﺑﻮﺟﻮﺩ &= #65255;ﻤﻰ ﺁﻭﺭﻧﺪ. ﺯﻳﺮﺍ = ﺗﻐﻴﻴﺮﺍﺕ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺍﻧﻰ ﺑﺎ ﻣﺮ&= #65165;تب اﻟﻬﻰ ﺍﺳﺖ.ﻭﻟ&#= 65264; ﺗﻐﻴﻴﺮﺍﺕ ﻗﻬ&#= 65240;ﺮﺍﺋﻰ ﻭﺧﻮﺩﺳﺮﺍﻧﻪ &#= 65165;ﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ، ﺑ&#= 65192;ﺼﻮﺹ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﺑﺪﺳﺖ ﺧﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﺻﻮﺭﺕ ﮔﺮﻓته = 5262;ﻣﻴﮕﻴﺮﺩ. ﻭﺩﺭ ﺩﺭﻭﻥ ﮔﺮ&= #65165;ﺋﻰ ﻧﻴﺰ،ﻫﻤﻴﺸﻪ = 5165;ﻧﺴﺎﻥ ﺗﻨﻬﺎ ﺍﺣﻮﺍﻝ &= #65261;ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻣﻘﺎ&#= 65249; ﺍﮐﻨﻮﻥ ﺧﻮﺩ ﺭ&= #65165; ﻣﻰ ﺑﻴﻨﺪ.ﻭﻟﺬ&= #65165; ﻫﺮ ﺷﻬﻮﺩ ﺑﺮﺗ&= #65198;ﻯ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻣ&= #65240;ﺎﻡ ﻭﺍﺣﻮﺍﻝ ﺟﺪﻳ&#= 65194; ﻭﺑﺮﺗﺮ ﺳﺎﻟﻚ &= #65165;ﺳﺖ.<o:p></o:p> = 5193;ﺭ ﺍﺳﺘﺒﻄﺎﻥ ﺑﻴ&#= 65252;ﺎﺭ ﺩﺭ ﺭﻭﺍﻥ ﺩﺭﻣ&= #65166;ﻧﻰ،ﻭ ﻳﺎ ﺗﻔﮑّﺮ ﻭﺗ&#= 65156;ﻣﻞ ﻫﺮﮐﺶ ﺑﺎ ﻫﺮ ﮐ= ﻮﺷﺶ، ﺣﺘﻰ ﺭﺳﻴﺪﻥ ﺍ&= #65187;ﺘﻤﺎﻟی ﺒﺒﻰ ﺧﻮﺩﻯ ﭼﻮ&= #65253; ﺩﺭ ﺧﻮﺍﺏ ﻭﺭؤ&#= 65267;ﺎ،ﮐﻪ ﺍﺭﺍﺩﻩ ﺷﺨﺺ ﺩ&= #65191;ﺎﻟﺘﻰ ﻧﺪﺍﺭﺩ.ﺁﻧﮕﺎ&#= 65257; ﺑﻬﺮﭼﻪ ﺑﺮﺳﺪ&#= 1548; ﻋﻤﻠﺎ ﺑﺴﻄﺢ ﺗ&= #64401;ﺎﻣﻠﻰ ﻓﻌﻠﻰ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﺪ، ﮐﻪ ﺩﺭﺟﺎﺗﻰ ﺍ&= #65199; ﻗﻬﻘﺮﺍﻯ ﺑﻴﻤ&#= 65166;ﺭ ﻳﺎ ﻫﺮ ﺷﺨﺺ ﻏﻴ= ﺮ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭﺁﻧﭽﻪ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺗ&= #65236;ﮑّﺮ ﺑﺬﻫﻦ ﻣﻴﺮﺳﺪ&#= 1548;ﺟﺰ ﻫﻤﺎﻥ ﭼﻴﺰﻯ ﺟ&= #65200; ﻫﻤﺎﻥ ﺣﺎﻟﺎﺕ &= #65261; ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65255;ﻴﺴﺖ.ﻭ ﺍﻳﻦ ﺗﻤﺎﻡ ﮐﺸ&= #65236;ﻴّﺎﺕ ﺫﻫﻨﻰ ﺍﺳﺖ،ﻭ= 5255;ﻪ ﺷﻨﺎﺧﺖ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺧﻮﺩ.ﭼﻪ ﺭﺳﺪ ﮐ= ﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ. ﻏﻴ&= #65198; ﺍﺯﺗﺄﻣّﻞ ﻭﺗ= 5236;ﮑّﺮﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭ ﻫﻴﭙﻨﻮﺗﻴﺰﻡ &#= 65153;ﻧﻬﺎ ﺍﺳﺖ،ﮐﻪ ﭼﻮﻥ &#= 65169;ﺨﻮﺍﺏ ﺭﻓﺘﻨﺪ، ﺍﺭﺍ= 5193;ﻫﺎﻯ ﺍﺯ ﺧﻮﺩ ﻧﺪﺍﺭ&= #65255;ﺪ ﻭ ﺍﻧﺘﺨﺎﺏ ﻭ ﺟ= ﻌﻞ ﻣﻄﻠﺐ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﻨﺪ ﺑﮑﻨﻨﺪ.ﻭﺍﺣﻮ&#= 65165;ﻝ ﺫﻫﻨﻰﻭﺍﻭﻫﺎ= 5249; ﺑﺮﺯﺑﺎﻥ ﺑﻴﻤ&#= 65166;ﺭ ﺭﺍﻧﺪﻩ ﻣﻴﺸﻮ&#= 65193;. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﺳ&= #65248;ﻮﮐﻰ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﺍ&= #65187;ﻮﺍﻝ ﺭﻭﺍﻧﻰ ﺩﺍﺭﻧ&#= 65194;.ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺩﺭ ﺭ= ؤﻳﺎﻫﺎ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻣﻴ&#= 65198;ﺳﺪ. ﮐﻪ ﺩﻳﭙﻠﻢ ﻓﺎ&= #65197;ﻍ ﺍﻟﺘﺤﺼﻴﻞ ﻣﺮ&#= 65187;له اﻯ ﺭﺳﻴﺪﻩ ﺍﺯ &= #65191;ﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65262;ﻓﻖ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ = ﻫﻔﺘﮕﺎﻧﻪ ﺍﺳﺖ. ﻭ ﭼﻨﻴﻦ ﮐ= ;ﺎﻣﻠﻰ ﺷﺎﻫﺪ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﺧﻮﺩ، ﺑﻌﻨﻮﺍ= 5253; ﭘﻴﺎﻣﺒﺮﻯ ﺑﺮ&#= 65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ، ﻭﻧ= 5258; ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ. ﻭﺩﺍﺭﺍﻯ ﺍﻟﻬ&#= 65166;ﻣﺎﺕ ﻭﺣﮑﻤﺘﻬﺎﻯ ﺟ&#= 65194;ﻳﺪ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65261; ﺍﻓﺮﺍﺩ ﻣﻮﺭﺩ &= #65175;ﺮﺑﻴﺖ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺴﺘﻨﺪ. ﮐﻪ ﺗﻨ= ﺰﻳﻞ ﻣﻨﻄﻘﻰ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻰ ﺧﻮﺩ ﺑ&#= 65198;ﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻣﻴﻨ&#= 65252;ﺎﻳﻨﺪ.ﮐﻪ ﺍﻃﻠﺎﻉ ﻧﻈﺮﻯ &= #65165;ﺯﺍﻳﻦ ﺣﮑﻤﺘﻬﺎ ﺑﺮﺍ&#= 65263; ﺷﻨﻮﻧﺪﮔﺎﻥ ﻭ&#= 65187;ﺘﻰ ﺑﺎﻭﺭﮐﻨﻨﺪﮔ= 5166;ﻥ،ﻧﺘﺎﻳﺞ ﺗﮑﺎﻣﻠﻰ ﻭ ﺷﻬ&= #65262;ﺩﻯ ﻧﺪﺍﺭﺩ.ﻣﮕﺮ ﺧ&= #65262;ﺩ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65247;ﻰ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65191;ﻮﺩﺭﺍ ﺑﺨﻮﺍﻫﺪ، ﻭ ﺑ&#= 65268;ﺎﺑﺪ ﻭ ﭘﻴﻤﺎﻥ ﺑﺒﻨ&= #65194;ﺩ،ﻭﻣﻄﻴﻊ ﺩﺳﺘﻮﺭﺍﺕ ﻋﻤ&#= 65248;ﻰ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﮔﺮﺩﻧﺪ،ﺗﺎ ﺑ= 5166;ﻋﺸﻖ ﻭﺻﺒﺮ ﻭﺍﺭﺍﺩ&#= 65257; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65259;ﻤّﺖ ﻭﺟﺪﻳّﺖ ﻧﺸﺎ= 5253; ﺑﺪﻫﺪ. ﻭ ﺑﺎ ﺍﻳ= ;ﻦ ﺷﻬﻮﺩﻫﺎ،ﻋﻤA= 248;ﺎ ﺗﻐﻴﻴﺮﺍﺕ ﻣﺎ&#= 65259;ﻮﻯ ﻭﺻﻔﺎت اﺻﻠﻰ = 5261; ﺧﻮﺍﺹ ﻣﺮﺑﻮﻃ&#= 65258; ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﻧﻴﺰ ﻧﺪﺍﺭ&= #65255;ﺪ.ﻣﮕﺮ ﺑﻌﺪ ﺍﺯ ﺗﻮﻟﺪ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﻭ&#= 65193;ﺍﺷﺘﻦ ﮐﺮﺍﻣﺎت ﺒﺎﻟ= 5236;ﻌﻞ ﻭﺑﺎﻟﻘﻮّه ﻠA= 166;ﺯﻡ،ﺩﺭ ﺗﻔﻮﻕ ﺑﺸﺮﻯ ﻭ&= #65195;ﻫﻦ ﻭﺭﻭﺍﻥ،ﻭ ﺣﺘ= 5264; ﺩﺭ(ﺑُﻌﺪ) ﭼﻬﺎ&= #65197;ﻡ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65165;ﺷﺘﻦ،ﮐﻪ ﺗﻮﺍﻥ ﺗﺼﻮﺭ ﻭ&= #65183;ﻮﺩ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 65153;ﻧﺎﻥ ﺭﺍ ﺍﮐﻨﻮن ﻨﺪ&#= 65165;ﺭﻳﻢ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65203;ﻪ ﺑﻌﺪﻯ ﺍﺳﺖ،ﺩ= 5197; ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭ&= #65165;ﻥ،ﻭﻟﻰ ﺣﻴﻮﺍﻧﺎت ﺪﻭ &#= 65169;ُﻌﺪﻯ ﺩﺭﺭﻭﺍﻥ. ﻭﻟﻰ = ﻣﻮﺟﻮﺩﺍﺕ ﮔﻴﺎﻫﻰ ﻳﻚ ﺑُ&#= 65228;ﺪﻯ، ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﺃ&= #65175;ﻤﻰ ﺑُﻌﺪ ﺣﻴﺎﺗﻰ &#= 65251;ﻮﺭﺩ ﻓﻬﻢ ﻣﺎﺭﺍ ﻧﺪ&= #65165;ﺭﻧﺪ ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺩ = ﺟﻬﺎﻥ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﻧﺪ.ﻳﺎ ﻫﻤﺎﻥ ﺟﻬﺎﻥ ﺑ&= #65264; ﺑﻌﺪﻯ.ﻭﺩﺭﺍﻧ&#= 65262;ﺍﻉ ﺑﺎﻟﺎﺗﺮ ﻓﻮﻕ</= span> </spa= n>ﺑﺸﺮﻯ، ﺍﺑ᥺= 8;ﺎﺩ ﻭﺟﻮﺩﻯ ﭘﻨﺠﻢ &= #65261; ﺩﻫﻢ ﻭ ﺻﺪﻡ ﻭﺑ= ﺎﻟﺎﺗﺮ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ. ﮔﻮﺋﻰ ﺍﺯ ﻓﺮﺷ&= #65176;ﮕﺎﻥ ﺍﻟﻬﻰ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ.ﺗﺎ ﻓﺮﺿﺎ = ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣﻄﻠ= 5238; ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻧ&#= 65268;ﺰ ﺑﺮﺳﻨﺪ.ﺑﺘﻌﺒ&#= 65268;ﺮ ﺩﻳﮕﺮﻯ،ﺑﺎﻳA= 194; ﺍﺯ ﺧﻮﺩ ﺧﺎﺭﺝ = ﺷﻮﻳﻢ،ﻭﺍﺯﻣA= 198;ﮒ ﻧﻮﻋﻰ ﺧﻮﺩ ﺑﮕ&= #65196;ﺭﻳﻢ.ﻭ ﺍﻳﻦ ﺗﺠﺮﻳﺪ ﻧ&= #65236;س ﺍﺯ ﻣﺎﺩﻳّﺎﺕ &#= 65193;ﺭ ﺳﻠﻮﻙ،ﻭ ﺗﺠﺮ= 5267;ﺪ ﺗﻦ ﺍﺯ ﻧﻔس ﺩﺭ&= #65251;ﺮﮒ، ﮐﻪ ﺑﺘﻮﺍﻥ ﺻﻌ&= #65262;ﺩ ﻭﻣﻌﺮﺍﺝ ﺷﻬﻮ&#= 65193;ﻯ ﻧﻤﻮﺩ.ﺑﺨﺼﻮﺹ &= #65193;ﺭ ﺷﻬﻮﺩ ﺁﺧﺮ ﻭﺍ&= #65183;ﺐ ﺍﻟﺸﻬﻮﺩ ﻭﻭﺻ&#= 65262;ﻝ،ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65165;ﻳﺪﺁﻝ ﺷﻬﻮﺩﻯ ﻣﻴﺴّ= 5198; ﻧﻮﻉ ﺑﺸﺮﻯ.ﻭ ﺍ= ﻟّﺎ ﺗﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﻣﻴﺘﻮﺍﻥ ﻋﺮﻭ&#= 65181; ﮐﺮﺩ.ﻧﺒﺎﻳﺪ ﺍ&= #65255;ﺘﻈﺎﺭ ﺩﺍﺷﺖ ﮐﻪ ﺩﺍﺧ&= #65246; ﮐﺮﻩ ﺯﻣﻴﻦ ﺑﺎ&= #65207;ﻴﻢ ﻭ ﺑﺘﻮﺍﻧﻴﻢ ﭼ&= #65208;ﻢ ﺍﻧﺪﺍﺯ ﮐﺎﻣﻞ &= #64400;ﺮﻩ ﺯﻣﻴن ﺮﺍﺩﺍﻧ= 5204;ته ﺒﺎﺷﻴﻢ. ﻣﺎﻧﻨ&= #65194; ﺍﻳﻨﮑﻪ ﻓﻀﺎ ﻧ&= #65262;ﺭﺩﻯ ﺍﺯ ﮐﺮﻩ ﺯﻣﻴﻦ = ﺑﻴﺮﻭﻥ ﺭﻓﺘﻪ،ﺁﻧﮕﺎA= 257; ﻣﻴﺘﻮﺍﻦ ﺟﺰﺋ&#= 65264; ﺑﻮﺩ. ﮐﻪ ﮐﻞّ ﺧ= ﻮﺩﺭﺍ ﺑﺘﻮﺍﻧﻴﻢ ﺑﺒ&#= 65268;ﻨﻴﻢ.ﻭ ﻫﻴﭻ ﺟﺰﺋﻰ ﻧﻤ&= #65268;ﺘﻮﺍﻧﺪ ﮐﻞ ﺧﻮﺩﺭﺍ ﺑﺒ&= #65268;ﻨﺪ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﮐﻞّ ﻣ&= #65220;ﻠﻖ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑ&= #65192;ﻮﺍﻫﺪ ﺑﺒﻴﻨﺪ.ﻭﻫﺮ ﺭ&= #65261;ﺣﻰ ﺩﺭﻫﺮ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻋﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65267;ﺪﺁﻝ ﮐﻤﺎﻝ ﻭ ᥴ= 5;ﻟﮕﻮﻯ ﮐﻤﺎﻝ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ،ﮐﻪ ﺭبّ اﻟﻨﻮﻉ ﻣA= 268;ﻨﺎﻣﻴﻢ ﺑﺮﺳﺪ.ﻭ ﺍﻳﻦ ﻫ= ﻤﺎﻧﻰ ﮐﻤﺎﻟﺎﺕ ﺍﻭﺭ&#= 65165; ﺑﻴﺎﺑﺪ،ﮐﻪ ﻗ= 5166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺎ&= #1548;ﺑﺮﺗﺮﻳﻦ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ= 548;ﺁﻧﻬﻢ ﺩﺭﺳﻠﻮﻙ ﺑﻄﺮ&#= 65267;ﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﻣﻴﺘﻮﺍﻥ ﺑﺪﺍﻥ ﺭﺳﻴﺪ.ﭘ&= #1587; ﻫﻤﻴﺸﻪ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺑﺨﺪﺍﻭﻧﺪ ﻫﺮ&#= 64380;ﻪ ﺑﻴﺸﺘﺮ ﺗﻘﺮّ= 5167; ﮐﺮﺩ،ﻭﻫﺮﭼﻪ = 5169;ﻴﺸﺘﺮ ﺩﺭ ﺻﻔﺎﺕ ﻧﻴﮑ&= #65262; ﺷﺪ،ﻭ ﺩﺭ ﻣﻘﺎ&#= 65249; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65211;ﻔﺎﺕ ﺑﺮﺗﺮ ﺁﻧﺮﺍ ﺗ&= #1579;بیت ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘ&#= 65268;ﻚ ﻭﻣﻠﮑﻪ ﻧﻤﻮﺩ.<= o:p></o:p> = 5259;ﻴﻮﻡ ﮔﻔﺘﻪ ﺑﻮﺩ.ﻫﺮ&= #64404;ﺎﻩ ﺷﺨﺺ ﺍﺳﺘﺒﻄﺎ&#= 65253; ﻭﺩﺭﻭﻧﮕﺮﺍﺋ= 5264; ﻓﮑﺮﻯ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﺪ،ﻓﮑﺮ ﺩﺭﻭﻥ ﺧﻮﺩ،ﺟ= 5200; ﺣﻮﺍﺩث ﺫﻫﻨﻰ &#= 65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﭘس ﺍﻳﻦ ﺣ&= #65262;ﺍﺩث هماﻥ ﻧﻔس ﻭﺭʌ= 61;ﺍﻥ ﺑﺎﻳﺪ ﺑﺎﺷﺪ. ﻳ= ﻌﻨﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎﺯ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257; ﺭﺍ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺗﺪﺍﻋﻰ ﻓﮑﺮﻯ &= #64400;ﻨﻨﺪ.ﻭﺭﻭﺍﻧ= 4401;ﺎﻭﺍﻥ ﺑﺮﺧﻰ ﻧﺘﺎﻳﺞ &= #65165;ﺯ ﺩﺭﻭﻥ ﺭﻭﺍﻥ ﺑ&= #65268;ﻤﺎﺭ ﺭﺍ ﻣﻴﻔﻬﻤﻨﺪ.&= #64400;ﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﺮ ﺯﺑﺎﻥ ﻣﻴﺂﻭﺭ&#= 65255;ﺪ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭ ﺭؤﻳﺎ ﺭﻭﺍﻥ ﺧ&#= 65262;ﺩ،ﻭﺷﺎﻫﺪﺍ᥽= 3; ﺩﺭ ﺭؤﻳﺎ ﻭﻧﻴ&#= 65200; ﺩﺭ ﺑﻰ ﺧﻮﺩﻯ ﺍ= ﺣﻮﺍﻝ ﺗمرﮐﺰ ﻭﺗﻮﺳ= 17;ﻞ ﻋﺒﺎﺩﻯ ﺑﻤﺮﺯ&#= 65259;ﺎﻯ ﺷﻬﻮﺩ ﺟﺪﻳﺪی &#= 65252;ﻴﺮﺳﻨﺪ.ﭘس ﺑﺮﺗﺮ ﺍﺯ ﺫﻫﻦ = ﻭﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548; ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﻳﺎ ﻫﻤﺎﻥ</s= pan> &#= 64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺮﺳﻨ&#= 65194;.ﮔﺮﭼﻪ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65175;ﺰﮐﻴﻪ،ﻭ ﺳﭙس ﺭﻭﺣﻰ ﺍﻟ&#= 65260;ﻰ ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﺩﺭ= ﺳﺖ ﺗﺮ ﺍﻳﻨﮑﻪ،ﻃ= 5170;ﻘﻪ ﺟﺪﻳﺪﻯ ﺍﺯ ﻋﺎ&= #65247;ﻢ ﺍﻟﻬﻰ ﺟﺒﺮﻭﺗ&#= 65264;، ﺑﺮﺗﺮ ﺍﺯ ﻋﺎﻟ&= #65250; ﻣﻠﮑﻮﺗﻰ ﺭﻭﺍ&#= 65253; ﺭﺍ ﻳﺎﻓته اﻧA= 194;.ﻭ ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴ&#= 65250; ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺧﻮﺩ ﭼﻬﺎﺭ ﺑُ&#= 65228;ﺪﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.&= #65175;ﻦ ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ &= #65261;ﺭﻭﺡ،ﮐﻪ ﺗﺼﻮﺭ ﭼﻨﻴﻦ ﻣ&= #65262;ﺟﻮﺩﻳّﺖ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 65197;ﺍ ﻧﺪﺍﺭﻳﻢ.ﮔﺮﭼ&#= 65258; ﺑﺎﺯ ﻫﻤﻪ ﺍﻳﻨ&= #65260;ﺎ ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭ= ﺟﻮﺩﻯ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﭼ= ﻮﻥ ﻃﺒﻘﺎﺕ ﭘﻮﺳﺘ&#= 65258; ﭘﻴﺎﺯ،ﮐﻪ ﻫﺮ= 5267;ﻚ ﻣﺤﻔﻰ ﮐﻨﻨﺪﻩ &= #65251;ﺮﺍﺗﺐ ﺩﺭﻭﻧﻰ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﻧﻘﺶ ﺣﻴﺎ&= #65175;ﻰ ﻭ ﺃثر ﺧﻮﺩﺭﺍ= 548;ﺩﺭ ﺃﻧﺪﻳﺸﻪ ﻭ ﻋﻘ&= #65166;ﻳﺪ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔ= ﺘﺎﺭ ﻭﮐﺮﺩﺍﺭﺍﻧﺴ= 5166;ﻥ ﻣﻴﮕﺬﺍﺭﺩ. ﻇﺎ&= #65259;ﺮﺍ ﻃﺒﻘﺎﺕ ﺩﺭﻭﻧ&#= 65264; ﺍﻧﺴﺎﻥ،ﺫﻫﻦ = 5261;ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﺍﻧﺘﺰﺍﻋﻰ ﻭﺟﻮﺩﺷﺎﻥ ﮔﻔ&#= 65176;ﻪ ﻣﻴﺸﻮﺩ. ﻫﺮﻳﻚ = ﻓﺮﺽ ﻭﻫﻤﻰ ﻧﻴﺴﺖ.ﻫ&= #65252;ﺎﻥ ﻃﻮﺭ ﮐﻪ ﻫﺮ ﻃﻔ= ﻞ ﻧﻴﺰ ﺩﺭﻙ ﺫﺍﺕ = ﻧﺎﺩﻳﺪﻧﻰ ﺧﻮﺩﺭﺍ ﺗﺼﺪﻳ&#= 65238; ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5255;ﺎﭘﻴﺪﺍ ﻭﻣﺎﻧﻨﺪ ﺗﻦ ﻧ&= #65268;ﺴﺖ. ﻭ ﺗﻨﻬﺎ ﺯﺑﺎﻥ&= #1548;ﻭﺟﻮﺩ ﺫﻫﻦ ﻭ ﻓﮑﺮ ﺧﻮ= ﺩ ﺁﮔﺎﻩ ﺭﺍ ﻧﺸﺎ&= #65253; ﻣﻴﺪﻫﺪ. ﻫﻤﺎﻥ = ﻃﻮﺭ ﮐﻪ ﺑﻴﻤﺎﺭﻯ ﺭ&= #65261;ﺍنی ﻴﻮﺟﻮﺩ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺭﺍ ﺩﺭ ﺭﻓﺘﺎﺭ&= #65263; ﻏﻴﺮﻧﻮﺭﻣﺎل = 5256;ﺸﺎﻥ ﻣﻴﺪﻫﺪ.ﻭﺭﻭح &#= 65262;ﻣﻘﺎﻡ ﺍﻟﻬﻰ،ﺩﺭ ﺷﻬ= 5262;ﺩﻫﺎﻯ ﺭؤﻳﺎﺋﻰ،ﺧﻮʋ= 93;ﺭﺍ ﺑﺸﺎﻫﺪﻯ ﻧﺸﺎ&#= 65253; ﺩﺍﺩﻩ ﻭ ﺳﭙس ا&#= 65199; ﻣﺤﻞ ﺧﺎﻃﺮﻩ،= 5193;ﺭﺣﺎﻓﻈﻪ که ﻨﺴخه اﻯ ثب= ;ت ﺸﺪﻩ ﺑﻴﺎﺩ ﺳﺎ&= #65247;ﻚ ﻫﺴﺖ.ﻭ ﻧﻴﺎﺯ ﺑ= ﺘﮑﺮﺍﺭﻧﻔﻮﺫ ﻭ ﻏﻮﺹ ﺩﺭ ﺩﺭﻭ= ﻥ ﺟﺒﺮﻭﺗﻰ ﺧﻮﺩ&#= 1548;ﻣﺎ ﻭﺭﺍﻯ ﻋﺎﻟﻢ ﻣ&= #65248;ﮑﻮﺗﻰ ﺭﻭﺍﻥ ﺧﻮﺩ،ﺭ= 5165; ﻣﻴﺒﺎﺷﺪ. ﮐﻪﺟ&= #65204;ﻢ ﺩﺭ ﻧﺎﺳﻮﺕ،ﻭ &#= 65197;ﻭﺍﻥ ﻭﻣﻠﮑﻮﺕ،ﻭ ﺷ= 5260;ﻮﺩ ﻗﺎﺋﻢ ﺩﺭ ﺟﺒﺮ&= #65261;ﺕ ﺍﻭﻝ،ﺍﺯ ﺳﻤﺖ &#= 65251;ﺎ ﺑﺴﻮﻯﻋﻮﺍﻟﻢ &#= 65165;ﻟﻬﻰ ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ &= #65261;ﺣﺘﻰ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺑ&= #65198;ﺍی ﻤﻬﺪﻭﻳﺎﻥ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ ﺩﺭ ﺟﺒﺮ&= #65261;ﺕ ﺑﺮﺗﺮ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺣﺘﻰ ﺑﻌﺮﺵ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻦ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﺟ&= #65170;ﺮﻭﺕ ﺳﻮﻡ ﺍﺯ ﺳﻤﺖ ﻣ= ﺎ ﺍﺳﺖ.ﻭ ﺗﺎ ﺧﺪﺍ= ﻭﻧﺪ ﺍﻟﻠﻪ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺟﺒﺮﻭﺕ ﻫﺴﺖ.ﮐ&= #65258; ﺍﻟﻠﻪ ﺩﺭ ﻟﺎﻫ&= #65262;ﺕ ﻣﺎﻭﺭﺍﻯ ﺑﻰ ﻧ&= #65260;ﺎﻳﺖ ﺟﺒﺮﻭﺕ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺧﺎﻟﻖ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻟﻠﻪ ﺻﺎﺩﺭﺍ&#= 65261;ﻝ، ﮐﻪ ﺩﺭ ﻫﺎﻫﻮﺕ = ﻋﻤّاء ﻣﻴﺒﺎﺷﺪ.ﻭ ﻫﺮ = ﺟﺒﺮﻭﺗﻰ ﻭ ﻫﺮ ﺗﻮﻟﺪ ﻓﻮ= ﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ، ﻫﺮﻳﻚ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮﻋﻘﻞ ﻭ&#= 64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺩﺍﺭﺩ.ﮔﻮﺋﻰ ﮐ&= #65258; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻧﻰ ﺭﺍ ﺩ&= #65165;ﺭﺩ.ﻧﺘﻴﺠﻪ ﮔﻴﺮﻯ ﻫﻴﻮﻡ ﻫ&= #65198;ﭼﻪ ﺑﺎﺷﺪ، ﻗﺎﺑﻞ &#= 65175;ﺠﺮﺑﻪ ﭼﻮﻥ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﻧﻴﺴﺖ.ﻭﻟﺬﺍ ﺍ&= #65267;ﻦ </spa= n>ﻧﻈﺮﻳﻪ ﻋﻠʌ= 52;ﻰ ﻧﻤﻴﺒﺎﺷﺪ.ﻳﻌ&#= 65256;ﻰ ﻗﺎﺑﻞ ﺩﻳﺪﻥ ﻭ = ﺗﮑﺮﺍﺭ ﺩﻳﺪﻥ،ﻭﻧﺰﺩ = 5259;ﺮﮐس ﻫﻤﺎﻥ ﻧﻔس ﺩﻳ&#= 65194;ن ﻴﺸﻮﺩ ﻧﻴﺴﺖ.ﮐ&= #65258; ﺩﺭ ﭘﺮﺍﮔﻤﺎﺗ&#= 65268;ﺴﻢ،ﺿﻤﻦ ﭼﻨﺪﻳﻦ ﺷﺮﻁ ﻋ&= #65248;ﻤﻰ ﺑﻮﺩﻥ،ﮐﻪ ﻧﻈ= 5198;ﻳﻬﺎﻯ ﺗﺠﺮﺑﻪ ﻭ ﺗﮑﺮ&= #65165;ﺭ ﺁﻥ، ﻧﺰﺩ ﻫﻤﻪ &= #64400;ﻪ ﺗﺠﺮﺑﻪ ﺩﺍﺭﻧ&#= 65194; ﻫﺴﺖ. ﻭﺍﻳﻦ ﻧﻈ= ﺮﻳﻪ ﺷﻬﻮﺩﻯ ﻣﺎ ﺍﺳ&= #65174; ﮐﻪ ﺗﺠﺮﺑﻪ ﺷﺪ&= #65255;ﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﺯ ﺭﻭﺍﻥ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻭﺫﻫﻦ ﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻣﻴﺒﺎﺷﺪ .<o:p></o:p> = 5165;ﺯﻃﺮﻓﻰ ﺑﺎ ﺍﺳﺘﺒﻄﺎﻥ &= #65261;ﺩﺭﻭﻥ ﮔﺮﺍﺋﻰ،ﻭ ﺍﺳ= 5176;ﻨﺒﺎﻃ ﻔﺮﺿﻰ ﺧﻮﺩ،ﺍ= 5267;ﻦ ﻋﻴﺐ ﺭﺍ ﺩﺍﺭﺩ = ﮐﻪ ﻣﻌﻠﻮﻡ ﻣﻴﮑﻨ&#= 65194;، ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺩ&= #65197;ﻭﻥ ﮔﺮﺍﺋﻰ ﺍﺯ ﺫﻫ&= #65254; ﺧﻮﺩﺁﮔﺎﻩ،ﻳA= 166; ﺩﺭ ﺭﻭﺍﻥ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﻮ&= #65165;ﺏ، ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻭ ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮑ&= #65262;ﺕ،ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻓﻌﻠ&#= 65264; ﺍﻭ ﺍﺳﺖ.ﻭﻟﻰ ﺳ= ﺎﻟﮑﺎﻥ ﺩﺭ ﺑﻰ ﺧﻮﺩﻯ ﺷ= ﺪﻥ، ﻫﻨﮕﺎﻡ ﺗﻤﺮﮐ&#= 65200; ﺳﻠﻮﮐﻰ،ﻭ ﻧﻴ= 5200; ﺩﺭ ﺧﻮﺍﺏ ﺭؤﻳ&#= 65166;ﻫﺎ ﻭﺭؤﻳﺖ ﻭ ﺩﻳﺪ&#= 65253; ﺑﭽﺸﻢ ﺩﻝ، ﺍﺯ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺩﺍﺧﻞ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻘﺪّس = 5261; ﺍﻟﻬﻰ ﺷﺪﻩ ﺭﺍ = ﻣﺒﻴﻨﻨﺪ.ﭼﻮﻥ ﻫﻢ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻭﻫﻢ ﺫﻫﻦ ﻭﻫﻢ = ﺗﻦ ﺍﻭ ﺑﻴﺨﻮﺩ ﺷﺪ&= #65257;،ﺃثرﻯ ﭼﻨﺪﺍﻥ ﺩﺭ ﺭؤ&#= 65267;ﺎ ﻧﻤﻰ ﮔﺬﺍﺭﻧﺪ.&= #64404;ﺮﭼﻪ ﺑﺎﺯ ﺷﺎﻫﺪﺍﻥ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ، ﺻﺤﻨﻪ &#= 65197;ؤﻳﺎﻫﺎﻯ ﺁﻧﻬﺎ، ﺗﻔﺎﻭ= 5173; ﺩﺭ ﻧﻤﺎﻳﺶ ﺳﻤ&= #65170;ﻮﻟﻴﺴﻢ ﺭؤﻳﺎﻫﺎﻯ ﺑﻴ= 5254; ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ&= #65187;ﺘﻰ ﺑﻴﺎﻥ ﺯﺑﺎﻥ ﺍ&= #65199; ﺳﻤﺒﻮﻟﻬﺎﻯ ﺧ&#= 65262;ﺩ ﺩﺭ ﺗﻨﺰﻳﻞ،ﺑ= 5166;ﺯ ﺑﺎﻫﻢ ﻣﺘﻔﺎﻭ&#= 65173; ﻫﺴﺘﻨﺪ.ﻭﻟﻰ ﻫ&= #64381;ﻨﺎﻥ ﺍﺯ ﻧﻮﻉ ﺍﺻﻴﻞ = ﻣﻴﺒﺎﺷﺪ.ﻭ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻫ&= #65204;ﺘﻰ، ﻫﻴﭻ ﭼﻴﺰﻯ ﻭ ﻳ= ﺎ ﺩﻭﻓﮑﺮﻯ ﻭ ﺩﻭ&= #65197;ﻭﺡ ﻭ ﺭﻭﺍﻥ ﺭﺍ ﻣﺎ= ﻧﻨﺪ ﻫﻢ ﻧﻴﺎﻓﺮﻳﺪ&#= 65257; ﺍﺳﺖ.ﻭ ﭘﺮﺳﺶ ﺍ= ﺯ ﻧﻈﺮﻳﻪ ﻫﻴﻮﻡ &= #65165;ﻳﻦ ﺍﺳﺖ،ﮐﻪ ﺁﻳﺎ &#= 65165;ﺯ ﺭﻭﺵ ﺟﺪﻳﺪ ﻣﻨ&= #65220;ﻘﻰ ﻭ ﺍﺳﺘﻨﺘﺎﺝ ﻫ&= #65166;ﻯ ﻋﻘﻠﻰ ﻣﻌﻤﻮﻝ&#= 1548;ﻧﻤﻰ ﺗﻮﺍﻥ ﺑﺎﺯﺭس= 740; ﺮﺍ ﻣﻮﻗﻌﻰ ﺷﺮ&= #65261;ﻉ ﮐﺮﺩ،ﮐﻪ ﺑﺠﺎ= 5163;ﻰ ﺑﺮﺳﻴﻢ.ﺑﺒﻴﻨ&#= 65268;ﻢ ﺗﻨﺎﻗﺾ ﺩﺭ ﻣﻀ&= #65252;ﻮﻥ ﺍﻳﻦ ﺍﺳﺘﻨﺒﺎ&#= 65217; ﭘﻴﺪﺍ ﺷﺪﻧﻰ ﻧ&= #65268;ﺴﺖ ﻳﺎ ﻫﺴﺖ.ﻭ ﻟﺬﺍ= ﻧﻈﺮﻳﻪ ﺩﺭﺳﺘﻰ ﻧﻴﺴﺖ. = ﻳﻌﻨﻰ ﺩﺭ ﺟﺪﻝ ﻣﺬﮐﻮ&= #65197;،ﺑﺎﻳﺪ ﺑﺎﺯﺩﻳﺪ ﺳﺎﻳ&#= 64401;ﻮﻟﻮﺟﻴﻚ ﮐﻨﻴﻢ.ﺑﺒﻴﻨﻴ&#= 65250; ﺁﻳﺎ ﺩﺭ ﻭﺟﻮﺩ = ﺫﻫﻦ ﺧﻮﺩ ﺗﻨﺎﻗﺾ ﻣ&= #65268;ﻴﺎﺑﻴﻢ.ﺍﻳﻦ ﺟﺪﺍﻝ ﻣﻨ= ;ﻄﻘﻰ ﻫﺮﮔﺰ ﺩﺭﺳﺖ ﺑ&= #65166;ﺯ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺍ&#= 65255;ﺴﺎﻥ ﺭﺍ ﺑﺬﻫﻨﻰ ﺑﺮ&= #65203;ﺎﻧﺪ،ﮐﻪ ﻫﻤﺎﻥ ﻧﻔس ﻳﺎ &= #65197;ﻭﺍﻥ ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﻫ&= #65252;ﻴّﺖ ﺻﺤﺒﺖ ﺍﺯ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ، ﺑﺎﻟﺎ= 5175;ﺮ ﺍﺯ ﺭﻭﺍن اﺳﺖ. &= #64400;ﻪ ﺩﺭ ﻫﻴﭻ ﻣﻮﺟﻮ&= #65193;ﻯ ﺭﻭﺡ ﻧﻴﺴﺖ،ﻣ= 4405;ﺮ ﺩﺭﮐﺎﻣﻠﺎﻥ ﻭ&#= 65247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ.ﺁﺧﺮﻳ&#= 65254; ﻣﻘﺎﻡ ﺳﻠﻮﮐﻰ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻪ = ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ= 607; ﺒﺎﺷﻨﺪ. ﻭﺑﺎ ﺷ= ﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯﮔﺸته ﺒﺎA= 207;ﻨﺪ.که ﺒﺘﻮﺍﻧﻨﺪ ﮔﻔ&#= 65174;،ﺍﺯ ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺻﺤﺒﺖ ﻣﻴﮑﻨﻨ&#= 65194; ﭼﻪ ﺩﻳﺪه اﻧﺪ= 5261; ﺍﺯ ﺁثاﺭ ﺣﮑﻤ= 578; هاﻯ ﺍﻟﻬﻴﻮ ﻟ= 5194;ﻧّﻰ ﺟﺪﻳﺪﻯ ﺻﺤﺒﺖ &= #64400;ﻨﻨﺪ.ﮐﻪ ﻋﺎﻣﻞ ﭘﻴﺸﺮﻓ&#= 65174; ﻣﻌﺮﻓﺖ ﻭ ﻓﺮﻫ&= #65256;ﮓ ﻭ ﺩﺍﻧﺶ ﻧﻈﺮﻯ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻤﻴﺸﻪ &= #65261;ﺗﻨﻬﺎ ﺍﺯ ﺍﻳﻦ ﮔﺮﻭﻩ = ﮐﺎﻣﻠﺎﻥ ﺯﻣﺎﻥ ﺍﺳﺖ. ﺩﺭ= ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻃﺮ&= #65267;ﻘﺖ ﺁﺩﻡ ﻭ ﻣﻴﺘﺮﺍ = ﻳﺎ ﻫﻤﺎﻥ ﻧﻮﺡ ﻭ ﺑ= ﻮﺩﺍ ﻭﺯﺭﺩﺷﺖ ﻭﻣﺴ&#= 65268;ﺢ ﻭﻣﺤﻤﺪ ﺗﺎ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ،ﮐﻪﺁﺧﺮ= ﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65169;ﺠﺎﻯ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ،ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺭ&#= 65165; ﻣﻰ ﺑﻴﻨﺪ.ﻭ ﺧﻮ= ﺩ ﺗﺠﺴّﻢ ﻣﻘﺎﻡ &#= 65165;ﻟﻬﻰ ﻗﺎﺋﻢ ﺩﺭ ﺟﻬﺎ&= #65253; ﻣﻴﺸﻮﺩ.ﮐﻪ ﻫﻤ&= #65258; ﺭﺟﻌﺖ ﮐﻨﻨﺪﮔ&#= 65166;ﻥ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﺁﻏﺎﺯ ﺍﺯ ﻫﻤﺎﻥ ﻣﻬﺪ&= #65263; ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #64400;ﻪ ﺍﻭﺭﺍ ﻗﺎﺋﻢ<sp= an dir=3DLTR> <= span lang=3DAR-SA>ﺁﻝ ﻣﺤﻤﺪ ﻭA= 259;ﻤﺎﻥ ﺍﻣﺎﻡ ﺁﺧﺮﺍﻟ&#= 65200;ﻣﺎﻥ ﻣﻴﺨﻮﺍﻧﻨﺪ.ﮐ&#= 65258; ﻫﻤﮕﻰ ﻋﻤﻠﺎ ﻭ = ﺑﺎﻟﻔﻌﻞ ﺑُﻌﺪ ﭼﻬﺎﺭﻡ &#= 65197;ﻭح اﻟﻘﺪس ﺭﺍ ﺩﺭ &#= 65261;ﺟﻮﺩ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻋ&= #65248;ﺎﻭﻩ ﺑﺮﺗﻦ ﻭ ﺫﻫﻦ ﻭ= ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭ ﺑﺮﺍﻯ ﺑﺎﻟﻔﻌ&#= 65246; ﮐﺮﺩﻥ ﺑﺎﻟﻘﻮ&#= 1617;ه ﻫﺎﻯ ﺧﻮﺩ، ﭼﻮ&#= 65253; ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺭﺳ&= #65268;ﺪﻧﺪ،ﻭ ﺑﺨﻠﻖ ﺯﻧﺪﻩ ﺩ&= #65197; ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ،ﺑﺎﺯﮔﺸA= 176;ﻨﺪ ﺁﻧﮕﺎﻩ ﺩﺍﺭﺍ&#= 65263; ﺑُﻌﺪ ﭘﻨﺠﻢ،A= 251;ﺎﻭﺭﺍﻯ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65165;ﺭﻧﺪ.ﮐﻪ ﭼﻬﺎﺭ ﺻﺪ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺑﻌﺪ ﻣﻘﺎ&= #65249; ﺑﺮﺗﺮ ﺍﺯ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎﻥ ﭘﻨﺞ = ﺑُﻌﺪﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;.ﮐﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻋﻈﻴﻢ ﺁﻳﻨﺪﻩ&#= 1548;ﭼﻪ ﺭﺳﺪ ﺑﻨﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻧﻬﺎ &= #65187;ﻴﻮﺍﻧﻰ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﺑﻴﺸﺘﺮ ﻧﻴﺴﺘ&#= 65256;ﺪ ﻭ ﺑﺎ ﺍﻳﻦ ﻓﺮض که ﺘﮑﺎﻣﻞ ﺍﺭ= 5165;ﺩﻯ ﻭﺳﻠﻮﻙ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﺍ،ﭼﻮ= 5253; </spa= n>ﺗﮑﺎﻣﻞ ﺳﻠʌ= 62;ﻙ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺪ&= #65165;ﻧﻴﻢ . ﮐﻪ ﻗﻄﻌﺎ ﭼﻨﺎ= ;ﻥ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #64400;ﻪ ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺷﺒﺎﻫﺘﻰ ﺑﺘﮑ&#= 65166;ﻣﻞ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﻧ&= #65194;ﺍﺭﺩ. ﮔﺮﭼﻪ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺣ&= #65252;ﺎﻥ،ﺧﻮﺩ ﺑﻄﺮﻳﻘﺖ ﺑﺸﺮ&#= 65263; ﻣﺤﻤﺪﻯ ﻋﻤﻞ ﮐ&= #65198;ﺩﻩ،ﻭﻟﻰ ﺗﺠﺎﺭﺏ ﺑﺮﺗﺮ &= #65165;ﻭ،ﻭ ﻫﺪﺍﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻭ ﺍﻟﻬﺎﻣﻰ ﻭﻭ&= #65187;ﻰ ﻫﺎﻯ ﺍﻭ،ﻃﺮﻳ= 5240;ﺖ ﺟﺪﻳﺪ ﻭﺑﺮﺗﺮ &= #65203;ﻠﻮﮐﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; </spa= n>ﺧﻮﺩ،ﺩﺭ ﻧ᥾= 2;ﻉ ﻓﻮﻕ ﻳﺸﺮﻯ ﺍﻋ&= #65252;ﺎﻝ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ. = ﺍﻟﺒﺘﻪ ﺑﺮﺍﻯ ﻣﺎ ﺍﺯ ﻟ= ﺤﺎﻅ ﻣﻘﺎﻣﻰ ﺟﻬﺶ ﻧ&= #65262;ﻋﻰ ﺍﺳﺖ،ﻭﻟﻰ ﺍﺯ &#= 65247;ﺤﺎﻅ ﻭﺍﻗﻌﻰ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺗﺪﺭﻳﺠﻰ ﺍﺳﺖ.&= #65261;ﻧﺎﻡ ﻧﻮﻉ ﺟﺪﻳﺪ،ﻭ &#= 65187;ﺘﻰ ﻣﻘﺎﻡ ﺟﺪﻳﺪ ﺭ&= #65261;ﺣﻰ،ﺩﺭ ﭘﻴﺪﺍﻳﺶ ﻳﻚ ﺷ&= #65260;ﻮﺩ ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ &= #65165;ﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺭﺍﻩ ﺧﺪ&= #65165; ﻣﻴﺒﺎﺷﺪ. ﻫﻤﻴ&= #65254; ﻣثاﻝ ﻭ ﺩﻟﻴﻠ= 5264; ﻧﺎﺩﺭﺳﺖ ﻫﻴﻮ&#= 65249; ﺭﺍ ﻣﻄﺮﺡ ﮐﻨﻴ&= #65250;،ﮐﻪ ﻣﻴﮕﻮﻳﺪ، ﺩﺭ &#= 65165;ﻳﻦ ﻭﺿﻊ ﻭ ﺣﺎﻟﻰ،&#= 64400;ﻪ ﺩﺭ ﺩﺭﻭﻥ ﮔﺮﺍ&= #65163;ﻰ ﺧﻮﺩ،ﺑﺠﺎﻯ ﻧ= 5236;س ﻳﺎ ﺭﻭﺍﻥ ﺗﻨﻬ&= #65166; ﺑﺤﻮﺍﺩث ﺫﻫﻨ= 5264; ﺭﺳﻴﺪه اﻳﻢ،ʌ= 61;ﻣﻦ ﻳﻌﻨﻰ ﻫﻴﻮﻡ ﻣ&= #65268;ﮕﻮﻳﺪ،ﺁﻧﮕʋ= 66;ﻩ ﻧﻤﻰ ﺗﻮﺍﻧﻢ ﺑ&= #64405;ﻮﻳﻢ،ﮐﻪ ﺑﺨﻮﺩﻡ ﺭﺳﻴﺪ&#= 65249;.ﺍﮔﺮ ﻫﻴﻮﻡ ﺧﻮﺩﺵ ﺭ&= #65165; ﻫﻤﺎﻥ ﻧﻔس ﻳﺎ &= #65197;ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﺪﺍﻧﺪ،ﻭ ﻣﻴﮕﻮﻳﺪ ﺗﻨﻬ&#= 65166; ﻣﻴﺘﻮﺍﻧﻢ ﺑﮕ&#= 65262;ﻳﻢ،ﺑﺎﺩﺭﺍᤨ= 0;ﻬﺎﻯ ﻧﻔس ﺧﻮﺩ ﺭﺳﻴ&#= 65194;ه اﻡ،ﺩﺭ ﻭﺍﻗﻊ = 5259;ﺮﭼﻪ ﺭﺳﻴﺪﻩ ﺩﺭﺗﺪ&#= 65165;ﻋﻰ ﻫﺎﻯ ﻓﮑﺮﻯ، ﻫ&#= 65252;ﭽﻨﺎﻥ ﺩﺭ ﺫﻫﻦ ﺍﺳﺖ،&#= 65261;ﻳﺎ ﺩﺭ ﺧﻮﺍﺏ ﺭﻭﺍ&= #65253; ﻣﻄﺮﺡ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺟﺎﻯ ﺗﺤﻘﻴﻖ ﻭ&= #65169;ﺮﺭﺳﻰ ﺷﺨﺼﻰ،ﺑﺪﻭﻥ = 5165;ﺭﺍﺩﻩ ﺍﺯ ﺧﻮﺩ ﻧﻴﺴﺖ.= ﻭﻟﻰ ﺑﻴﻤﺎﺭ ﺭﻭﺍﻥ &= #64404;ﻬﮕﺎﻩ ﺣﻮﺍﺩثی ﺍﺯ ﻧ= 5166;ﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ&#= 1548; ﮐﻪ ﺟﺎﻯ ﺑﺮﺭﺳ&= #65264; ﭘﺰﺷﻚ ﺍﻭ ﻫﺴﺖ = ﻭﻧﻪ ﺧﻮﺩ ﺑﻴﻤﺎﺭ،= 5261; ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﭘ&= #1587; ﺍﺯ= ﺗﺨﻠﻴ= ;ﻪ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257;،ﻭ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ،ﻭ ﻗﺒﻮﻝ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﺑﺮﺍﻯ = ﺩﻳﺪﺍﺭ ﺑﺎﺭ ﺍﻭﻝ ﺷﻬﻮ&= #65193; ﻧﻬﺎﺋﻰ ﺧﻮﺩ،= 5227;ﻤﻠﺎ ﺧﻮﺩﺵ ﺭﺍ ﺩﻳﺪ&= #65257;،ﻭ ﻧﻪ ﺧﺎﻃﺮﺍﺕ ﺫ&= #65259;ﻨﻰ. ﺑﻠﮑﻪ ﺩﺍﺩه ﻫ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻧﻮﺭﻯ ﺯ&= #65267;ﺮﺍ ﻫﺮﮐس ﭼﻪ ﺩﺭ ﺭ&= #1572;ﻳﺎ ﺑﺒﻴﻨﻨﺪ ﺧﻮﺩ&#= 65205; ﻣﻴﺒﺎﺷﺪ،ﻳﮑA= 264; ﺣﻴﻮﺍﻥ ﺩﺭﻧﺪ&#= 65257; ﻭ ﻳﮑﻰ ﻣﺮﺍﺗﺐ = ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟﻬﻰ.ﻳﺎ ﻫﻤﺎ&= #65253; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; </spa= n>ﻭ ﻋﻮﺍﻟﻢ ﺍA= 247;ﻬﻰ ﻭﻫﺮﻳﻚ ﺍﺯ ﺷﻬ&= #65262;ﺩﻫﺎ ﭘﺮﺳﺶ ﺍﻳﻦ ﺍﺳ&= #65174;،ﮐﻪ ﺍﻳﻦ ﺗﻮﻏّﻞ ﻭ&#= 65255;ﻔﻮﺫ ﺑﺎﻋﻤﺎﻕ ﻭ ﻏﻮ&= #65197;ﻫﺎﻯ ﺍﺣﻮﺍﻝ ﺩﺭﻭﻧ&#= 65264; ﺧﻮﺩ،ﮐﻪ ﺣﺎﻟ= 5174; ﻧﻔﺴﺎﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻰ ﺑﻴﻨﺪ،ﻭﻧ= 5258; ﺧﻮﺩ ﻧﻔس ﺭﺍ،= 5169;ﺎﻳﺪ ﺩﻳﺪ ﮐﻴﺴﺖ، ﮐ&#= 65258; ﺍﻳﻦ ﺣﺎﻟﺖ ﻭ ﺣ= ﻮﺍﺩث ﻧﻔﺴﺎﻧﻰ ﺭﺍ ﻣ&= #65264; ﺑﻴﻨﻨﺪ ﮐﻪ ﺗﺼ&= #65262;ﺭ ﻫﻢ ﻣﻴﮑﻨﺪ،ﺧ= 5262;ﺩﺵ ﺭﺍ ﺑﺼﻮﺭﺕ ﺧﺎ&= #65219;ﺮﺍﺕ ﺍﻳﻦ ﻧﻔس ﺩﻳﺪ&#= 65257; ﺍﺳﺖ.ﺑﻠﮑﻪ ﺑﺎ&= #65267;ﺪ ﻧﻔس ﺑﺎﺷﺪ،ﮐA= 258; ﺍﻳﻦ ﺣﺎﻟﺖ ﺭﺍ = ﺩﺭﻙ ﮐﻨﺪ.ﻫﻤﺎﻥ ﮔﻮ&= #65255;ﻪ ﮐﻪ ﻫﻤﻪ ﻣﺎ ﺩﺭ= ﻫﺮ ﺯﻣﺎﻥ،ﻫﺮﭼﻪ = 5165;ﺣﻮﺍﻝ ﻭ ﺍﺩﺭﺍﻙ ﺩﺍﺭ&= #65267;ﻢ،ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257; ﺑﺴﻴﺎﺭ ﮐﻢ ﻣﺎ&= #65267;ﻪ،ﻭﻧﻴﺰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﺴﻴﺎﺭ ﭘﺮ ﺁﻟﻮﺩﮔﻰ.ﺗ&= #65256;ﻬﺎ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65185; ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ &= #1548;ﮐﻪ ﻫﻤﺎﻥ ﻧﻔس ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻳﺎ ﺍﻭﺍﺧﺮ ﺗﻮ&= #65165;ﻥ ﺍﺩﺭﺍﻙ ﺩﺭ ﻧﻔ&= #1587;،ﻣﺎﻧﻨﺪ ﺍﻭﺍﺧﺮ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ، ﮐﻪ ﺑﺮ&#= 65167;ّ ﺍﻟﻨﻮﻉ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺭﺳﻴﺪ.ﮐﻪ ﺍﻳﻦ = ﺍﺩﺭﺍﻙ ﺷﺪﻩ ﻫﻴﻮﻡ،ﻧ= 5252;ﻰ ﺗﻮﺍﻧﺪ ﺟﺴﻢ ﻭ = ﺫﻫﻦ ﺍﻭ ﺑﺎﺷﺪ،ﮐﻪ &#= 65251;ﻘﺎﻡ ﭘﺎﺋﻴﻨﺘﺮ ﺍﺯ &= #65255;ﻔس ﺩﺍﺭﺩ.ﻭ ﺍﮔﺮ ﺫ= ﻫﻦ ﺩﺭﺣﺎﻓﻈﻪ ﭼﻴ&#= 65200;ﻯ ﺍﺭﺍﺋﻪ ﻣﻴﺪﻫ&#= 65194;، ﭘس ﺍﺯ ﺭﺳﻴﺪﻥ &= #65165;ﺩﺭﺍﻙ ﻭﺩﻳﺪﻥ ﻭﻋﻘﻴ&#= 65194;ﻩ ﻭ ﺗﺼﺪﻳﻖ ﺍﺯ ﺭ= ﻭﺍﻥ ﺑﺬﻫﻦ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺫﻫﻦ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻣﺘﻔﺎﻭﺕ ﺑﺎﻫ&#= 65250;،ﮔﻮﺋﻰ ﺩﺭ ﺩﺭﺟﻪ ﺁﻟﻮ&= #65193;ﮔﻰ ﻳﺎ ﭘﺎﮐﻰ ﻓﺮﺍ&= #65261;ﺍﻥ،ﺿﻌﻴﻒ ﺍﺳﺖ ﮐﻪ ﺳﺎﻟﻚ = ﺍﺯ ﺁﻧﻬﺎ ﺑﺎﻟﺎ ﻣ&= #65268;ﺮﻭﺩ.ﻭﭼﻮﻥ ﺑﺎﻭﺍﺧﺮ ﮐﻤﺎ&#= 65245; ﻃﺒﻘﺎﺕ ﻧﻔس ﺧ&#= 65262;ﺩ ﺭﺳﻴﺪ،ﻣﺎﻧﻨA= 194; ﺍﻳﻨﮑﻪ ﺑﺂﺧﺮ&#= 65267;ﻦ ﻓﺼﻮﻝ ﻧﻮع ﺒﺸ&#= 65198;ﻯ ﺭﺳﻴﺪﻩ،ﺁﻧﮕA= 166;ﻩ ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ.ﮐﻪ ﺑ= ﺎﺯﻫﻢ ﺍﻳﻦ ﺩﺭﻙ ﺟﺪﻳ&= #65194; ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﻣ&= #65268;ﺪﻫﺪ. ﻭﺍﻟّﺎ ﺩﻳﺪﻥ &#= 65175;ﻨﻬﺎ ﺩﻟﻴﻞ ﺧﻮﺩ ﺑﻮ&= #65193;ﻥ ﻧﻴﺴﺖ.ﻭ ﻟﺬﺍ ﺍ= ﻧﺴﺎﻥ ﻭﻫﺮ ﻣﻮﺟﻮﺩﻯ&#= 1548;ﻫﺮ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65191;ﻮﺩﺭﺍ ﺟﺪﻳﺪﺍ ﺑﺒﻴﻨ&#= 65256;ﺪ، ﻋﻤﻠﺎ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #65193;ﻳﺪﻩ ﻭ ﺧﺪﺍﻯ ﻧﺎﺩﻳ&= #65194;ﻩ ﺧﻮﺩﺭﺍ ﺩﻳﺪﻩ&#= 1548;ﺁﻧﮕﺎﻩ ﺗﺎﺯﻩ ﻣﻴﻴﺎﺑ&#= 65194;،ﮐﻪ ﺧﻮﺩ ﮐﻪ ﻓﺪﺍﺋ&= #65264; ﺷﺪﻩ ﺧﺪﺍﺋﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﻧﺎﺩﻳﺪه اﺳﺖ. &#= 64400;ﻪ ﺑﺎﺯ ﺳﺎﻟﮑﺎﻥ &= #65207;ﺎﻫﺪ ﻣﺮﺍﺗﺐ ﻣﻘﺪﻣ&#= 65166;ﺗﻰ ﺷﻬﻮﺩﻯ ﺑﺘﻠﺎ&#= 65205; ﺗﺰﮐﻴﻪ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺑ&= #65194;ﻫﻨﺪ،ﮐﻪ ﺑﻤﻘﺎﻡ ﺁﺧﺮ ﺑ&= #65198;ﺳﻨﺪ.ﻭﻳﺎ ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎ&#= 65267;ت ﻤﺤﻤﺪﻯ ﺩﺭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﻣﻨﺘﻈﺮ &= #65251;ﺮﮒ ﻃﺒﻴﻌﻰ ﺧﻮﺩ،= 5261; ﺩﻳﺪﻥ ﺍﺣﺘﻤﺎ&#= 65247;ﻰ ﺧﺪﺍﻯ ﻧﺎﺩﻳﺪ&#= 65257; ﺭﺣﻤﺎن ﺮﺍ ﮐﻪ &= #65227;ﺮﺶ ﺭﺍ ﺩﻳﺪﻩ ﺑﻮﺩ&= #65255;ﺪ. ﺑﻄﺮﻳﻘﺖ ﻣﻬﺪ&#= 65263; ﻣﻮﻋﻮﺩ ﮐﺎﺷﻒ &= #65255;ﻮﺭ ﺭﺣﻤﺎﻥ،ﺷﺎﻳA= 194; ﺑﺎ ﺍﺩﺍﻣﻪ ﺗﺰ&= #64400;ﻴﻪ ﻫﺎ ﻭ ﺁﻧﭽﻪ ﺭﻭ= ﺍﻥ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #65197;ﻭﺵ ﺳﻠﻮﮐﻰ ﻭﻋﺒﺎ&#= 65193;ﺕ،ﻭﺍﻧﺠﺎﻡ ﻭﻇﻴفه های اﻟ= ;ﻬﻰ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ،ﺑﻨﻮﺭ ﺭ= 5187;ﻤﺎﻥ ﻧﻴﺰ ﺑﺮﺳﺪ. ﮐﻪ= ﻣﻴﺘﻮﺍﻧﺪ ﺑﻤﻘﺎم ﺒﺮﺗﺮ &#= 65165;ﺯ ﺭﺣﻤﺎﻥ،ﺑﺮﺳA= 194;،چه ﺮﺳﺪ ﻭﻗﺘﻰ ﺑﻌ&= #65198;ش ﺮﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎن ﻤﻴﺮﺳﺪ. ﮐﻪ ﻣﻬ= ﺪﻯ ﻣﻮﻋﻮﺩ،ﺍﻭﻟA= 268;ﻦ ﻭﺍﺻﻞ ﻋﺮﺵ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ = ﺑﻔﺮﺽ ﺍﻳﻨﮑﻪ ﺭﻭﺵ ﺗ&= #64401;ﺎﻣﻞ ﻭ ﺳﻠﻮﻙ ﻣﻬﺪﻯ = ﻭ ﻣﻬﺪﻭﻳﺎﻥ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ، ﭼ&#= 65268;ﺰﻯ ﺷﺒﻴﻪ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺎﺷﺪ،= 4400;ﻪ ﻗﻄﻌﺎ ﭼﻴﺰﻯ ﻧ&= #65268;ﺴﺖ .<o:p></o:p> = 5227;ﻤﻠﺎ ﺳﺎﻟﻚ ﻭﺍﺻﻞ ﺑ&= #65208;ﻬﻮﺩ ﺑﺮﺗﺮ،ﺩﺭﻙ ﺍ= 5199; ﻣﺤﻞ ﻣﻘﺎﻡ ﻗﺒ&= #65248;ﻰ ﺧﻮﺩ،ﺍﺯ ﻣﻘﺎ= 5249; ﺟﺪﻳﺪ ﺧﻮﻳﺶ ﻣ&= #65268;ﻨﻤﺎﻳﺪ ﮐﻪ ﮔﻔﺘﻴﻢ ﻣﺮ&= #65165;ﺗب اﻟﻬﻰ ﺍﻳﻦ ﺍﺩ&#= 65197;ﺍک ﺮﺍ ﻣﻴﺪﻫﻨﺪ،= 4400;ﻪ ﺑﻬﻤﻪ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ&#= 1548;ﺩﺭﻙ ﺍﺣﺴﺎس ﻭ ﺣﻴﺎ&#= 65173; ﻭ ﻗﻴّﻮﻣﻴّﺖ = 5261;ﺟﻮﺩﻯ ﺗﻦ ﻭ ﺫﻫﻦ ﻭﺭﻭ= ﺍﻥ ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﺭ&= #65165; ﻣﻴﺪﻫﻨﺪ.ﭼﻮﻥ &= #65231;ﻴﺮ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197; ﻫﺴﺘﻰ ﮐﺴﻰ ﻧﻴ&= #65204;ﺖ.ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩ&= #65197; </spa= n>ﻭﺣﺪﺕ ﻭﺟﻮʋ= 93; ﻫﺴﺘﻰ ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﻭ&= #64380;ﻮﻥ ﻣﺎﻫﻰ ﺩﺭ ﺩﺭﻳ&= #65166;،ﮐﻪ ﻫﺮ ﻋﻤﻘﻰ ﻣﻘﺎ&= #65251;ﻰ ﺍﺳﺖ.ﻭ ﺧﻮﺩ ﺩﺭ= ﻫﺮ ﻋﻤﻘﻰ ﺑﺎﺷﺪ، &#= 65259;ﻤﺎﻥ ﻣﻘﺎﻡ ﺭﺍ ﺩﺍﺭ&= #65193;.ﻭ ﺳﺎﻟﻚ ﺷﺎﻫﺪ ﺷ&= #65260;ﻮﺩ ﺟﺪﻳﺪ،ﻋﻤﻠﺎ = 5165;ﻳﻦ ﻫﻤﺎﻧﻰ ﺳﺎﻟﻚ &= #65197;ﺍ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263; ﻣﻰ ﺑﻴﻨﺪ.ﻭ ﺍﻳ= ﻨﮑﻪ ﻣﻰ ﺑﻴﻨﻨﺪ،ﻭ= 5259;ﻤﺎﻥ ﺭﻭﺍﻥ ﭘﺎﻙ ﺷﺪ&= #65257; ﺑﺸﺮﻯ ﺍﻭ ﺍﺳﺖ.= ﻭ ﻟﺬﺍ ﺁﻧﺮﺍ ﻭﻋ&= #65194;ﻩ ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕ&#= 65262;ﻳﻨﺪ.ﻭﻫﻤﺎﻥ ﻭﻋﺪه اﻯ،ﮐﻪ A= 169;ﻘﻮﻝﻋﺮﻓﺎ ﺧﺪﺍﻭﻧﺪ ﻫﺮﮔ&#= 65200; ﺑﺨﻮﺩ ﺍﺟﺎﺯﻩ &= #65255;ﻤﻴﺪﻫﺪ، ﮐﻪ ﺑﻮﻋﺪﻩ ﺧﻮ&= #65193; ﻭﻓﺎ ﻧﮑﻨﺪ.ﮐﻪ = ﺣﺘﻰ ﺑﻘﻬﻘﺮﺍﺋﻴﺎ= 5253; ﻭﻋﺪﻩ ﻳﺎ ﻫﻤﺎ&= #65253; ﻭﻋﻴﺪ ﺭﺍ ﻣﻰ ﺩ= ﻫﺪ،ﮐﻪ ﺗﮑﺮﺍﺭ ﻣﺠﺪﺩ &= #65199;ﻧﺪﮔﻰ ﻫﺎﻯ ﺩﺭ ﻧﺴﺦ ﻭ= ﻣﺴﺦ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65259;ﻴﭻ ﻣﻮﺟﻮﺩﻯ ﺑﺎ ﻣ&= #65198;ﮒ ﻭ ﻧﻴﺴﺘﻰ ﻧﻮﻋ&= #65264; ﺧﻮﺩ، ﺑﻌﺪﻡ ﻭ &= #65255;ﻴﺴﺘﻰ ﻣﻄﻠﻖ ﻧﻤﻴﺮﻭ&#= 65193;.ﺗﺎ ﺍﺯ ﻧﻮ ﺧﻮﺩﺭﺍ = ﺑﻨﻮﻉ </spa= n>ﺑﺸﺮﻯ،ﻭ ﺩ᥾= 7;ﺪﺍﺭ ﺍﺣﺘﻤﺎﻟﻰ ﺷﻬ&#= 65262;ﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺳﺎﻧﺪ،ﮐﻪ = 5191;ﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ ﻭ ﺑﺎﻳﺪ = ﺭﺳﻴﺪ.ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﻧ&= #65268;ﺰ ﻣﻴﺘﻮﺍﻥ ﭼﻨﻴ&#= 65254; ﺗﻌﺒﻴﺮ ﮐﺮﺩ،= 4400;ﻪ ﺳﺎﻟﻚ ﺑﺎ ﻣﺮﮒ = ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺧﻮﺩ،&#= 65227;ﻤﻠﺎ ﺍﺯ ﻭﺟﻮﺩ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺧﻮیش ﻮ ﺍﺯ ﺭﻭ&#= 65165;ﻥ ﺑﺸﺮﻯ ﺧﻮﺩ ﺧﺎ&= #65197;ﺝ ﺷﺪﻩ ﮐﻪ ﺩﺭ ﻋﺎ= ﻟﻢ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺟﺒﺮﻭﺕ ﺍﻭﻝ ﺍ&= #65187;ﺴﺎس ﻭﺟﻮﺩ ﻣﻴﮑﻨﺪ.&= #65261;ﻟﺬﺍ ﻳﻘﻴﻦ ﻋﻴﻨﻰ ﺍ&= #65199; ﻭﻋﺪﻩ ﻫﺎﻯ ﻗﺒ&= #65248;ﻰ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5203;ﺎﻟﮑﺎﻥ ﺩﺍﺭﺩ.ﻭ ﺍﮔﺮ ﺑ= ﺨﻠﻖ ﺑﺎﺯﮔﺸﺖ ﻭﺗﻮ&#= 65247;ﺪ ﺩﻭﻡ ﻳﺎﻓﺖ، ﮐ&#= 65258; ﺷﺎﻳﺪ ﻳﻚ ﺩﺭ ﺻ= ﺪ ﺍﺯ ﺷﺎﻫﺪﺍﻥ ﻗ&= #65166;ﺋﻢ،ﺗﻮﻟﺪ ﺩﻭﻡ ﺭﺍ ﺩﺍﺷﺘ&= #65258; ﺑﺎﺷﻨﺪ.ﺍﻳﻨﺎ&#= 65253; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65193;ﺭ ﺗﻦ ﻫﺴﺘﻨﺪ،ﻭ= 5247;ﻰ ﺭﻗﻴﻘﻬﺎﻯ ﺭﻭ&#= 65185; ﺍﻟﻬﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺮ&= #65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﻣﻘﺎﻡ ﻗﺎﺋﻢ ﺩﺭ= ; ﺭﺑﻮﺑﻴّﺖ ﺩﺍﺭﺩ ﺑﺨﺼﻮﺹ &= #65197;ﺏّ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺍ&= #65199; ﻃﺮﻳﻖ ﺭﺏّ ﻗﺎ&#= 65163;ﻢ ﺟﺒﺮﺋﻴﻞ،ﭘﻴA= 166;ﻡ ﺭﺏّ ﺭﺣﻤﺎﻧﻰ &#= 65197;ﺍ ﺑﮑﺎﻣﻞ ﻣﺤﻤﺪ&#= 65263; ﻣﻴﺮﺳﺎﻧﺪ. ﻭﻟ&= #65264; ﮐﺎﻣﻠﺎﻥ ﭘﻨﺞ &= #65261;ﻟﺎﻳﺖ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ&= #1548;ﻫﺮﻳﻚ ﺩﺭ ﺳﻠﻮﻙ ﺑﻴﻚ = ﺷﻬﻮﺩ ﺟﺪﻳﺪﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ،ﮐﻪ ﺷﻬﻮﺩ ﺑﻌﺪﻯ ﺑ&= #65198;ﺗﺮ ﺭﺍ،ﺗﻨﻬﺎ ﭘﺶ &#= 65165;ﺯ ﻣﺮﮒ ﻃﺒﻴﻌﻰ،= 5261;ﺗﻮﻟﺪﺍﺕ ﻣﺠﺪﺩ ﺩﺭ ﻧﺴﺨ&= #65260;ﺎﻯ ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﻋﺎﻗﺒﺖ ﺑﺎﻳﺪ ﺑﺎ ﻃﺮﻳ&= #65240;ﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﺧﻮﺩﺭﺍ ﺑﻘﺎﺋﻢ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﺑﺮﺳﺎﻧﻨﺪ . ﻟﺰ= ﻭﻣﻰ ﻫﻢ ﺪﺍﺭﺩ،ﻣﺤ= 5252;ﺪ ﺭﺍ ﺁﺧﻮﻧﺪﻯ ﺩ&= #65267;ﻨﻰ ﺑﺨﻮﺍﻧﻴﻢ،ﮐA= 258; ﭼﻨﻴﻦ ﻧﻴﺴﺖ.ﮐ&= #65258; ﻫﻤﻪ ﺁﺧﻮﻧﺪﻫ&#= 65166; ﻣﻴﮕﻮﻳﻨﺪ.<o:p></o:p>= ﺣﺘﻰ ﺍﮔﺮ= ﻫﺮﮐﺎﺭﻯ ﻫﻢ ﺩﺭ ﺩﻧﻴﺎ ﮐ= ﺮﺩﻩ ﺑﺎﺷﺪ، ﮐﻪ ﺟﺎ&#= 65263; ﺍﻳﺮﺍﺩ ﻣﺎ ﺑﺎ&= #65207;ﺪ.ﺯﻳﺮﺍ ﺁﻧﮕﺎﻩ ﻣﺎﻧﻨ&#= 65194; ﻫﺮ ﺑﺸﺮ ﺩﺭ ﺗﻦ= ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ.ﻭﻟﻰ &= #65251;ﺤﻤﺪ ﻳﻚ ﺁﺭﻳﺎﺋﻰ ﻧ&= #64395;ﺍﺩ،ﭼﻮﻥ ﻗﻮﻡ ﻗﺮﻳﺶ ﺩﺭ&= #65197;ﻭﺵ ﻋﺒﺎﺩﻯ، ﭘﻴﺮ= 5261; ﺯﺭﺩﺷت بوﺩه = 5;ﺳﺖ. ﮐﻪ ﺁﺭﻳﺎﺋﻰ ﺗ&= #65198; ﺷﺪ ﻭﻫﻤﺎﻥ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﺩﻭﻡ ﻭ&= #65203;ﻮﺷﻴﺎﻧس ﺰﺭﺩﺷت اﺳﺖ ﮐ= 5258; ﻣﻬﺪﻯ ﺍﻭﻝ ﻣﺴ&= #65268;ﺢ ﺑﻮﺩ،ﻭﺳﻮﺷﻴA= 166;ﻧس ﺳﻮﻡ ﺯﺭﺩﺷﺖ،= 5259;ﻤﺎﻥ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐ&= #65258; ﭘﺎﻳﺎﻥ ﺷﺮﺍﻓ&#= 65174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﻧﻪ ﭘﺎﻳﺎﻥ ﻫﺴﺘﻰ &= #65183;ﻬﺎﻥ ﻭ ﺍﻧﻮﺍﻉ.ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﭘﺎﻳﺎﻧﻰ ﺑﺮﺍ&#= 65263; ﻫﺮ ﮐﺎﺭﺵ ﻭ ﺃﻣ= ﺮﻯ ﮐﻪ ﻣﻴﻔﺮﻣﺎﻳ&#= 65194; ﻧﻴﺴﺖ.ﻣثاﻟﻰ = 4400;ﻪ ﻣﻴﺘﻮﺍﻧﻢ ﺩﺭ &= #65169;ﺎﺭﻩ ﺩﻳﺪﻥ ﺟﺪﻳﺪ ﺧ&= #65262;ﺩ،ﺩﺭ ﺗﺎﮐﺎﻣﻞ ﺑﮕﻮ&#= 65267;ﻢ، ﻫﻤﺎﻥ ﺩﻳﺪﻥ ﺍ&= #65255;ﺴﺎﻥ ﺑﺎ ﺳﻮﺍﺩ ﺍﺯ ﺧ= ﻮﺩﺵ،ﻭﻗﺘﻰ ﮐﻪ ﺑﻴﺴﻮﺍﺩ ﺑ&= #65262;ﺩ.ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 65170;ﻴﺴﻮﺍﺩﻯ ﻗﺒﻠﻰ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ. ﻣﮕﺮ ﺩﺭ ﺣﺎﻓﻈ&= #65258; ﻭ ﺧﺎﻃﺮﺍﺕ ﮔﺬ&= #65207;ﺘﻪ ﺧﻮﺩ.ﻭ ﻳﺎ ﻃﻔﻠ= ﻰ ﮐﻪ ﺗﺼﻮﺭ ﮐﻮﺩ&= #65241; ﺧﻮﺩﺭﺍ ﺩﺭﺑﺰ&#= 65197;ﮔﺴﺎﻟﻰ ﺩﺍﺭﺩ.ﻭ ﻳﺎ ﻓﻴ= ﻠﻢ ﮐﻮﺩﻙ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺑﺰﺭﮔﺴﺎﻟﻰ ﺑ&#= 65170;ﻴﻨﺪ.ﻭ ﺑﺪﺍﻧﺪ ﮐﻪ ﺧﻮ&= #65193; ﺍﻭ ﺍﺳﺖ.ﻭﻟﻰ ﺩ= ﺭ ﻫﻴﭻ ﻣﻮﺭﺩ ﺗﻦ = ﻃﻔﻞ،ﺍﻳﻨﻚ ﺩﺭ ﺗﻦ ﺑﺰﺭﮔﺴ&= #65166;ﻝ ﻧﻴﺴﺖ.ﭼﻪ ﺭﺳﺪ = ﺑﺎﺩﺭﺍﮐﺎﺕ ﻭﻣﺤﺴﻮﺳﺎﺕ ﻭ &= #65251;ﻌﻘﻮﻟﺎﺕ ﻭ ﺭﻓﺘﺎﺭ ﻭﺑﻴ&= #65166;ﻧﺎﺕ ﻃﻔﻞ،ﮐﻪ ﺑﺎﻋ= 579; ﺧﻨﺪﻩ ﺍﻭ ﻧﻴﺰ = ﻣﻴﺸﻮﺩ. ﮐﻪ ﺑﺰﺭﮔﺴﺎﻝ &= #65255;ﺎﻇﺮ ﮐﻮﺩﮐﻰ ﺧﻮﺩ ﺑ&= #65166;ﺷﺪ.<o:p></o:p> = 5259;ﻴﻮﻡ ﺫﻫﻦ ﻳﺎ Mind<= /span>ﻭ ﻋﻘﻞ ﺭﺍ،ʃ= 80;ﻴﺰﻯ ﺟﺪﺍ ﺍﺯ ﺗﻮﺟّ&#= 65258; ﻭﻣﻮﺿﻮﻉ ﺗﻮﺟ&#= 1617;ﻪ ﻧﻤﻴﺪﺍﻧﺪ. &#= 65175;ﻮﺟّﻪ بنفس ﻭ ﺧﻮﺩ ﻧA= 236;س ﺩﺭ ﺗﺠﺮﻳﺪ ﺳﻠ&= #65262;ﮐﻰ، ﺟﺪﺍ ﺍﺯ ﻫﻢ ﻫﺴ= ﺘﻨﺪ.ﻳﻌﻨﻰ ﺫﻫﻦ ﺍﺯ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﺟﺪﺍ ﺍﺳﺖ.ﻧﻈﺮ&= #65267;ﻪ ﺍﻭﺭﺍ ﻫﺮﺟﻮﺭ &= #65251;ﻌﻨﻰ ﮐﻨﻴﻢ.ﺑﺎﺯ ﺗﻮ&= #65183;ّﻪ ﺭﺍ ﻭﻇﻴﻔﻪ ﺍﻳ&= #65254; ﺫﻫﻦ،ﻭ ﺟﺪﺍ ﺍ&#= 65199; ﻧﻔس ﻣﻴﻴﺎﺑﻴ= 5250;.ﻭﻧﻪ ﺍﺯ ﻋﻘﻞ.ﮐﻪ ﻗﺪ= ﺭﺕ ﺍﺩﺭﺍﮐﻰ ﺍﺳﺖ.&= #64380;ﻪ ﺩﺭ ﺫﻫﻦ ﻳﺎ ﻧﺎ= ﺧﻮﺩﺁﮔﺎﻩ ﺭﻭﺍﻥ،ﻭ ﻳﺎ ﺩ&#= 65197; ﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪ&= #65257; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﺟﺪﺍ ﺍﺯ ﻫﻢ ﺩﺭﻙ ﮐﻨ= ﻴﻢ . ﻳﻌﻨﻰ ﻫﺮﮔﺎﻩ= ﻫﻴﻮﻡ ﺍﺳﺘﺒﻄﺎﻥ ﻭ ﺑ&= #65170;ﻄﻦ ﺧﻮﺩ،ﺗﻨﻬﺎ ﺗ= 5262;ﺟّﻪ ﻧﻤﺎﻳﻨﺪ،ﻭ ﻭ= 5183;ﻮﺩ ﺫﻫﻦ ﺭﺍ ﺍﺯﭘﻴ&= #65206; ﻓﺮﺽ ﮐﺮﺩه ﺒﺎ&#= 65207;ﺪ. ﺭﻭﺵ ﺟَﺪَﻝ ﺑ= 5184;ﺎﻯ ﺍﺳﺘﺒﻄﺎﻥ ﻫﻴ&#= 65262;ﻡ،ﻣﺨﺎﻟﻔﻴ᥽= 4; ﺍﻭ ﭘﻴﺶ ﮐﺸﻴﺪ&= #65255;ﺪ،ﺗﺎ ﺫﻫﻦ ﻧﺎ ﺧﻮﺩﺁ&= #64404;ﺎﻩ ﻧﻔس،ﻳﺎ ﺭﻭﺍA= 253; ﺭﺍ ﺑﺒﻴﻨﻨﺪ.ﺩ&= #64400;ﺎﺭﺕ ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﺑ&= #65262;ﺩ،ﺗﺎ ﺍﺯ ﻃﺮﻳﻖ ﺗﻔﮑ&= #1617;ﺮ ﺩﺭﺧﻮﺩ ﺁﮔﺎﻩ &= #65195;ﻫﻨﻰ ، ﺑﻮﺟﻮﺩ ﺧﻮﺩ &= #65169;ﺮﺳﺪ.ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﻓﮑﺮ &= #65251;ﻴﮑﻨم ﭙس ﻫﺴﺘﻢ.ﺍﻟﺒ&#= 65176;ﻪ ﻣﻌﻨﻰ ﻫﺴﺘﻰ ﺍ&= #65255;ﺴﺎﻥ ﻧﺴﺒﻰ ﺍﺳﺖ.ﻭﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺍﻭ ﻣ&= #65208;ﺨّﺺ ﻧﻤﻰ ﺑﺎﺷﺪ.ﮐﻪ = ﻫﺮ ﺣﻴﻮﺍﻧﻰ ﻧﻴﺰ &= #65259;ﺴﺖ،ﭼﻪ ﻓﮑﺮ ﮐﻨﺪ ﻳﺎ ﻧ= ﮑﻨﺪ ﺍﻣﺎ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﻭﺍﺯ ﻃﺮﻳﻖ ﺗﺨ&= #65248;ﻴﻪ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257;،ﻭ ﻧﻔس ﻧﺎﺧﻮﺩﺁ= 4404;ﺎﻩ ﺑﺸﻬﻮﺩ &#= 65251;ﺮﺍﺗﺐ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65169;ﺮﺗﺮ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ.&= #65261; ﺍﻳﻦ ﺭﻭﺵ ﺩﺭﺳ&= #65174; ﺗﺮ ﺍﺳﺖ،ﮐﻪ ﺁ&#= 65255;ﮕﺎﻩ ﺫﻫﻦ ﻭﻧﻔس ﻭﺭ&#= 65261;ﺡ ﺍﻟﻘﺪس ﺷﺪﻩ،A= 207;ﻬﻮﺩﻯ ﺧﻮﺩﺭﺍ ﺟﺪﺍ ﺍ&= #65199; ﺫﻫﻦ ﻣﻰ ﺑﻴﻨﺪ.= ﺩﮐﺎﺭﺕ ﻧﮕﻔﺘﻪ ﺑﻮﺩ،= 4400;ﻪ ﺫﻫﻦ ﺧﻮﺩﺭﺍ ﺑ&= #65166; ﺍﺳﺘﺒﻄﺎﻥ ﺩﻳ&#= 65194;ﻩ،ﻳﻌﻨﻰ ﻧﻔس ﻭ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﺭﺍ ﻧﺪﻳﺪﻩ. ﺑﻠ= ﮑﻪ ﻣﻴﮕﻮﻳﺪ،ﻫﺮ@= 404;ﺎﻩ ﮐﻪ ﺑﻮﺿﻌﻴّﺖ &#= 65261;ﺣﺎﻝ ﻭﻣﻮﻗﻔﻰ ﺗﻮﺟ&#= 1617;ﻪ ﮐﺮﺩﻩ ﺑﺎﺷﻢ. ﮐ= ﻪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ &= #65195;ﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ &= #65169;ﺒﻴﻨﺪ،ﻣﺎﻧʌ= 56;ﺪ ﻫﻴﻮﻡ ﮐﻪ ﻓﮑﺮ = ﻣﻴﮑﺮﺩ ﺭﻭﺍﻥ ﺭﺍ ﺩﻳﺪ&= #65257; ﺍﺳﺖ. ﻭ ﺑﺎﺯ ﺫﻫ= ;ﻦ ﺧﻮﺩﺭﺍ ﺩﻳﺪﻩ&#= 1548;ﻭﻧﻪ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ. = ﻭ ﺑﺮﺍﻯ ﻫﻴﻮﻡ ﻧ&= #65236;س ﻭﺫﻫﻦ ﻳﮑﻰ ﺍﺳ&= #65174;.ﺩﺭ ﻋﻤﻞ ﺍﺳﺘﺒﻄﺎ&#= 65253;،ﺁﮔﺎﻫﻰ ﻣﺴﺘﻘﻴﻢ،ﺑﺎA= 267;ﺪ ﺍﺯ ﺣﺎﻟﺖ ﻧﻔس &= #65251;ﻴﺨﻮﺍﻫﻴﻢ ﺑﻴﺎﺑﻴﻢ، ﮐﻪ &#= 65169;ﺮﺭﺳﻰ ﺁﻥ ﻧﻤﺎﺋﻴﻢ.ﻭ = ﺑﺎ ﺍﺩﺭﺍﻙ ﭘﻴﺸﻨ&#= 65260;ﺎﺩ ﺟﺪﻝ، ﻭﺟﻮﺩ ﺁ&#= 65255;ﺮﺍ </spa= n>ﺍﺳﺘﻨﺘﺎﺝ ʄ= 00;ﻨﻴﻢ.ﺑﺎﻳﺪ ﮔﻔﺖ ﻭﺟﻮﺩ ﻧﻔ&= #1587; ،ﺗﻨﻬﺎ ﺑﺎﻳﻦ &#= 65193;ﻟﻴﻞ ﺍﺳﺖ،ﮐﻪ ﺍﮔﺮ &#= 65251;ﻨﮑﺮ ﺷﻮﻳﻢ،ﺩﺭ ﺗﻨ= 5166;ﻗﺾ ﻫﺴﺘﻴﻢ. ﭼﻮﻥ ﺁ= ﻧﺮﺍ ﺩﺭﻙ ﻣﻴﮑﻨﻴﻢ.&= #65261;ﮐﺴﻰ ﮐﻪ ﺍﻧﮑﺎﺭ ﻣﻴ&= #64401;ﻨﺪ،ﺑﺎﺯ ﺧﻮﺩ ﻧﻔس ﺍﺳﺖ &= #65261; ﺍﻓﮑﺎﺭ ﺑﺎﺯ ﺍ&= #65199;ﺧﻮﺩ ﻧﻔس اﺳﺖ.ﻟﺬﺍ &#= 65255;ﻤﻴﺘﻮﺍﻥ ﺑﺎ ﻫﻴﻮﻡ ﻫﻢ ﻋ= ﻘﻴﺪﻩ ﺷﺪ،ﮐﻪ ﺫﺍﺕ ﻳ&#= 65166; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺭﻣﻘﺎﻡ ﻧﻔس ﻭ ﺭﻭﺍﻥ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﻭﺟﻮﺩ ﻧﺪ= ;ﺍﺭﺩ ﻭ ﺍﻳﻨﮑﻪ ﺍﺳﺘ&= #65170;ﻄﺎﻥ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺫ&#= 65165;ﺕ ﺭﺍ ﻧﺸﺎﻥ ﺑﺪﻫ&= #65194;. ﭼﻮﻥ ﺫﺍﺕ ﺍﺯ ﺧ= ﻠﺎﻝ ﺍﺣﻮﺍﻝ ﺁﻥ ﺩﺭ&= #65241; ﻣﻴﺸﻮﺩ ﻧﻪ ﺍﻳ&= #65256;ﮑﻪ ﺫﺍﺕ ﺧﻮﺩ ﺣﺎﻟ&= #65176;ﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺑﺎ&= #65207;ﺪ.ﻋﺎﻣﻞ ﭘﻴﺪﺍﻳﺶ ﺍﺣﻮ&#= 65165;ﻝ ﺍﺳﺖ.ﻭ ﻧﻤﻴﺘﻮ&= #65165;ﻥ ﺍﺯ ﺗﻮﺟّﻪ ﺩﻭ&#= 65197; ﺷﺪ،ﺗﺎ ﺍﺩﺭﺍ= 5241; ﺍﺳﺘﺒﻄﺎﻥ ﮐﺮ&#= 65193;.ﻭ ﺍﮔﺮ ﻣﻴﺸﺪ، ﻳ&#= 65228;ﻨﻰ ﺗﻮﺟّﻪ ﺭﺍ ﺑﺎ &= #65175;ﻮﺟّﻪ ﺣﺬﻑ ﮐﺮﺩه اﻳ= 5250;.ﻭ ﺩﺭ ﺧﺎﺗﻤﻪ ﻣﻴ&= #64405;ﻮﺋﻴﻢ،ﮐﻪ ﺑﺤث ﻫﻴﻮﻡ ﺩﺭ &= #65169;ﺎﺭﻩ ﻧﻔس ،ﮐﻪ ﺫﻫﻦ &#= 65207;ﺎﻣﻞ ﺣﻮﺍﺩث ﺟﺰﺋﻰ &#= 65165;ﺯ ﺍﺣﺴﺎﺳﺎﺕ ﻭ ﺍ&= #65235;ﮑﺎﺭ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻋﻤ&= #65248;ﺎ ﺫﻫﻦ ﻫﻤﺎﻥ ﻧﻔ&= #1587; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﻴﺒﺎﺷﺪ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﺯ ﺭﻭ= ﺡ ﺣﻴﻮﺍﻧﻰ ﻧﻔس &#= 65165;ﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ،ﺑ= 5198;ﻭﺡ ﺍﻟﻘﺪس ﺍﻭﻟﻴ= 5166;ﻯ ﺍﻟﻬﻰ ﺑﺮﺳﺪ. ﮐ= ﻪ ﭼﻬﺎﺭﻣﻴﻦ ﺑُ= 5228;ﺪ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﻣﻴﺒﺎﺷﺪ.ﻭﻫﺮ&#= 64400;س ﺒﺮﺍﻯ ﻟﺤﻈﺎﺗ&#= 65264; ﺷﻬﻮﺩ ﺩﺍﺭﺩ.ﻭ = ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ، ﻫﺮ ﭼﻬﺎﺭ ﺑُﻌ&#= 65194; ﻣﻮﺟﻮﺩ ﻭ ﻣﺤﺴ&= #65262;س ﺍﻧﺴﺎﻥ ﻓوﻕ ﺑ&#= 65208;ﺮﻯ ﺍﺳﺖ.ﮐﻪ ﺑﺎﻳﺪ = ﺧﻮﺩﺭﺍ ﺑﺒُﻌﺪ ﭘﻨﺠﻢ &#= 65169;ﺮﺳﺎﻧﺪ ﮐﻪ ﮊﻧﺘﻴﻚ ﻧﻮ&= #65225; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭ&= #65261;ﺡ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﺳﺖ.ﻭ ﺩﺭﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ،ﺑﺎﺯ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺁ&= #64404;ﺎﻩ ﺯﻧﺪﮔﻰ ﺭﺍ ﺍﺩ&= #65165;مه ﻤﻴﺪﻫﺪ. ﻭﻟﻰ ﺍ= ﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺭﺣﻤﺎﻧ&#= 65264;،ﺑﻮﺳﻴﻠﻪ ﺭﻭﺡ ﺍﻟﻘﺪس ﺟ&#= 65170;ﺮﺋﻴﻞ ﺭبّ اﻟﻨﻮﻉ ﺑA= 208;ﺮﻯ ﺍﺯ ﻃﺮﻳﻖ ﺭﻭﺍ&= #65253; ﺑﺸﺮﻯ ﺍﻭ،ﺑﺬ= 5259;ﻦ ﻭ ﺁﮔﺎﻫﻰ ﻭﻯ ﻣ= ﻴﺮﺳﺪ.ﮐﻪ ﺁﻧﮕﺎﻩ ﺑﺘﻔﮑ&#= 1617;ﺮ ﻭﺗﻨﺰﻳﻞ ﻣﻨﻄ&#= 65240;ﻰﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ،ﺍﺯ ﻣﺎﻫﻴّﺖ ﻣﺎﺩ= 5263; ﺷﺪﻩ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺧﻮﺩ ﻣﻴﺸﻮﺩ.ﻳ&= #65166; ﻫﻤﺎﻥ ﺣﮑﻤﺘﻬ&#= 65166;ﻯ ﻧﻈﺮﻯ ﻭ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﻋﻤﻠﻰ ﺧﺎﺹ ﺗﻌ&= #65248;ﻴﻢ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193;،ﻭﮐﺴﺐ ﺫﺧﻴﺮﻩ ﻫﺎﻯ ﺟ&= #65194;ﻳﺪ ﺁﺧﺮﺕ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﮐﺎﻣﻞ ﮐﻪ ﺑﺮﺍ&= #65263; ﻧﻮﻉ ﺑﻌﺪﻯ ﺍﻭ = ﺧﻮﺍﻫﺪ ﺑﻮﺩ . ﻣﮑﺘﺐ ﺳﻠ= ;ﻮﮐﻰ ﺭﻓﺘﺎﺭﻯ،ﺩﺭ = 5251;ﺮﮐﺰی ﻨﺒﻮﺩﻥ ﻧﻔس،@= 400;ﻪ ﻗﺒﻠﺎ ﺍﺯ ﻣﺮﮐ&= #65200;ﻳّﺖ ﻧﻔس ﻭ ﺫﻫﻦ ﻫﻴ&= #65262;ﻡ ﻣﻴﮕﻔﺘﻴﻢ،ﺍA= 267;ﻦ ﻣﮑﺘﺐ ﺭﻓﺘﺎﺭ&#= 65263; ﻭ ﺳﻠﻮﮐﻰ ﺍﻧﺴ&= #65166;ﻥ،ﻧﻤﻂ ﻫﺎ ﻭﮔﻮﻧﻪ ﻫﺎ&= #65263; ﺭﻓﺘﺎﺭﻯ ﺍﻧﺴ&#= 65166;ﻥ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻴ&= #64401;ﻨﺪ.ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺭﻭﺵ ﻭﻧﻈ&= #65198;ﻳّﻪ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 64344;ﺰﺷﮑﺎﻥ ﺭﻭﺍﻧﮑﺎﻭ ﺍﺯ&#= 65169;ﻴﻤﺎﺭﺍﻥ ﺁﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ= ; ﺭﻓﺘﺎﺭ ﺑﻴﻤﺎﺭ ﻋﻠّﺘ= 5264; ﺩﺍﺭﺩ.ﻭ ﭘﺰﺷﻚ = ﺑﺪﻧﺒﺎﻝ ﻋﻠت ﻤﻴﮕﺮﺩﺩ. &= #65175;ﺎ ﺗﻐﻴﻴﺮﻯ ﺩﺭ ﺃ&= #65255;ﮕﻴﺰهﻫﺎ ﻭ ﻋﻠّﺘﻬﺎ ﺑﺪ&#= 65259;ﺪ. ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ &= #65207;ﺎﻳﺪ ﻫﻤﻴﻦ ﺑﻬﺮﻩ ﺭ&= #65165; ﺑﺒﺮﺩ. ﻭﻟﻰ ﺳﺎ= ﻟﮑﺎﻥ ﺍﻟﻬﻰ،ﺑﺎ ﺗﻮ= 5239;ّﻒ ﻫﺮﮔﻮﻧﻪ ﺭﻓﺘ&#= 65166;ﺭﻯ ﺩﺭ ﻋﺰﻟﺖ ﺳﻠﻮ&= #64400;ﻰ،ﻧﻤﻴﺘﻮﺍʌ= 55;ﺪ ﻣﺒﻴّﻦ ﺍﺣﻮﺍ= 5245; ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ،ﻭ ﺣﺘﻰ ﻧﻮﻉ ﻓﮑﺮ = ﮐﻨﻮﻧﻰ ﺍﻭ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;.ﭼﻮﻥ ﺍﻳﻦ ﺭﻓﺘﺎ= ;ﺭﻫﺎ ﻣﺸﺎﻫﺪﻩ ﺧﺎﺭ&#= 65183;ﻰ ﺑﺮﺭﺳﻰ ﮐﻨﻨﺪ&#= 65257; ﺍﺳﺖ ﻭﻧﻪ ﺩﺭﻙ = ﺩﺭﻭﻥ ﺑﻴﻤﺎﺭ.ﻧﻔﻮﺫ &= #64400;ﺮﺩﻥ ﺍﮔﺮ ﮐﻪ ﻣﻤﮑﻦ = ﺑﺎﺷﺪ،ﺍﻧﺴﺎA= 253; ﺑﻴﻤﺎﺭ ﻧﻤﻴﺘ&#= 65262;ﺍﻥ ﺑﮑﻨﺪ، ﺗﺎ ﻧﺘ&#= 65268;ﺠﻪ ﺩﺭﺳﺘﻰ ﺑﺪﺳﺖ &= #65153;ﻳﺪ . ﻣﺎ ﺧﻮﺩﻣﺎن ا&= #65199; ﺧﻮﺩﻣﺎﻥ ﺍﺳﺘ&#= 65170;ﻄﺎﻥ،ﻭﺩﺭﺩ᥷= 7;ﻭﻥ ﺧﻮﺩ ﻓﺮﻭﺭﻓﺘ&#= 65254;،ﻭ ﺩﺭ(ﺟَﻴﺐ) ﺧﻮﻳ&= #65206; ﻏﻮﺹﮐﺮﺩﻥ ﻣﻴ&#= 64401;ﻨﻴﻢ.ﻭﻟﻰ ﻣﺎ ﺍﺯ ﺩﻳﮕﺮﻯ = ﺟﺰ ﺭﻓﺘﺎﺭ ﺧﺎﺭﺟ&#= 65264; ﺍﻭﺭﺍ ﻧﻤﻰ ﺑﻴ&= #65256;ﻴﻢ. ﻭ ﮔﻔﺘﻴﻢ ﺭﻭﺵ = ﺭﻓﺘﺎﺭﻯ ﮐﺎﺭ ﭘﺰﺷﻚ ﺭﻭ&= #65165;ﻧﻰ ﺍﺳﺖ،ﻭ ﺭﻭﺵ ﺍ&#= 65203;ﺘﺒﻄﺎﻥ ﻭﺩﺭﻭﻥ ﮔﺮﺍﺋ&#= 65264;،ﮐﺎﺭ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍ&= #65199;ﺧﻮﺩﺵ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65268;ﻤﺎﺭ ﻫﻢ ﻧﻤﻴﺘﻮﺍﻧ&#= 65194; ﺑﮑﻨﺪ.ﻭﻟﻰ ﺳﺎ&= #65247;ﻚ ﺑﺎ ﻋﺰﻟﺖ ﺳﻠﻮ&= #64400;ﻰ ﻭ ﻣﻨﺤﺼﺮ ﮐﺮﺩ&= #65253; ﺗﻮﺟّﻬﺎﺕ ﺧﻮ= 5193; ﺑﻴﻚ ﻧﻘﻄﻪ،ﻃ= 5262;ﻝ ﭼﻨﺪ ﺳﺎﻝ ﮐﻪ ﻫ= ﻤﺎﻥ ﺳﻮﮊﻩ ﺗﻤﺮﮐﺰ &= #65261; ﺗﻮﺳّﻞ ﺍﻟﻬﻰ &#= 65261; ﻋﺒﺎﺩﻯ ﺳﺎﻟﻚ &= #65251;ﻴﺒﺎﺷﺪ،ﺑﻤʋ= 98;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻣﻴﺮﺳ&#= 65194;. ﮐﻪ ﺩﺭ ﺿﻤﻦ ﺭﺍ= ﻩ ﻧﻴﺰ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﺧﻮﺩﺭﺍ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺩﺭ ﺭؤﻳﺎ ﻣﻰ ﺑ&= #65268;ﻨﺪ ﮔﺮﭼﻪ ﺍﻧﺴﺎﻥ &= #65227;ﺎﺩﻯ ﻧﻴﺰ ﺩﺭ ﺭؤﻳﺎ&#= 65259;ﺎﻯ ﮐﺎﺑﻮﺳﻰ ﺧﻮﺩ&#= 1548; ﺭﻭﺍﻥ ﺧﻮﻳﺶ ﺭ&= #65165; ﻣﻰ ﺑﻴﻨﺪ.ﻳﻌﻨ&= #65264; ﺧﻮﺩ ﮐﻨﻮﻧﻰ ﺧ&= #65262;ﻳﺶ ﺭﺍ ﺩﺭ ﮔﺬﺷته هاﻯ ﺣﻴﻮﺍﻧﻰ= 48;ﻭ ﻳﺎ ﻧﻤﻮﻧﻪ ﺍﺯ = ﻭﺟﻮﺩ ﺧﻮﻳش ﺮﺍ ﺩﺭ ﺁ&= #65267;ﻨﺪه ﻫﺎﻯ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺸ&= #65198;ﻯ ﻣﻰ ﺑﻴﻨﺪ.ﺍﮔﺮ = ﺑﺘﻮﺍﻧﺪ ﺑﺎﻭﺭ ﮐﻨﺪ،ک= 07; ﻤﻮﺿﻮﻋﺎﺕ ﺭؤﻳﺎ ﻭﮐﺎﺑﻮ= 5203;ﻬﺎ،ﻫﻤﺎﻥ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺑ&= #65198;ﺍﻯ ﺁﻳﻨﺪه ﻫﺎﻯ ﺑ&#= 65194;ﺗﺮ ﻭﻳﺎ ﺑﻬﺘﺮﺍﺳ&#= 65174;. ﻳﻌﻨﻰ ﮔﺮﮔﻰ ﮐ&= #65258; ﺩﺭﺧﻮﺍب کاﺑʌ= 62;ﺳﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ&#= 1548;ﺧﻮﺩ ﺍﻭ ﺩﺭ ﻫﻤﻴﻦ ﻟ= ﺤﻈﻪ ﻣﻌﺎﺩﻝ ﮔﺮﮒ ﺍ&= #65203;ﺖ.ﮔﺮﭼﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺯﻣﺎﻧﻰ ﻧﻴﺰ ﮔ&= #65198;ﮒ ﺑﻮﺩﻩ ﮐﻪ ﺁثا= 5197;ﺵ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ&#= 1548;ﻭ ﺗﺰﮐﻴﻪ ﺳﻠﻮﮐ&#= 65264; </spa= n>ﻧﺸﺪﻩ.ﻭ ﻳﺎ = 4344;س ﺍﺯ ﻣﺮﮒ ﺑﻘﻬﻘ&= #65198;ﺍ ﻭﮐﺎﺭﻣﺎﻯ ﻧﻮ&#= 65225; ﮔﺮﮒ ﺧﻮﺍﻫﺪ ﺭ&= #65235;ﺖ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﭘس ﺍ&#= 65199; ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264;،ﺧﻮﺩﺭﺍ ﺍﺯ ﺍﻧﻮﺍﻉ ﺣﻴ&= #65262;ﺍﻧﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﮔ&= #65198;ﮒ،ﺧﻮﺩ ﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮ&= #65263; ﺣﻴﻮﺍﻧﻰ،ﭼﻮA= 253; ﺍﻣﺮﻭﺯ ﺧﻮﻳﺶ &= #65169;ﺮﺳﺎﻧﺪ. ﺗﺎ ﺁﻧﮕﺎﻩ ﻓﺮ&= #65251;ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﻃﺒ&= #65268;ﻌﻰ ﻭ ﺍﻟﻬﻰ ﺭﺍ ﺣﺘ= ﻤﺎ ﺍﺟﺮﺍ ﮐﻨﺪ. ﻭﭘ= س ﺍﺯ ﺷﻬﻮﺩﻫﺎﻯ &= #65251;ﻘﺪﻣﺎﺗﻰ،ﺧʌ= 62;ﺩ </spa= n>ﺭﺍ ﺑﺸﻬﻮﺩ A= 255;ﻬﺎﺋﻰ ﺷﺎﻳﺴﺘﻪ ﺧﻮﻳ&#= 65206;،ﺳﻤﺒﻮﻝ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65260;ﺘﺮ ﻧﻴﺎﻣﺪﻩ ﺑﺸﺮ&#= 65263; ﺑﺮﺳﺸﺎﻧﺪ.ﻭﺍ&#= 64404;ﺮ ﮐﻪ ﺑﺸﻬﻮﺩ ﺷﺸ&= #65250; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺟﺒﺮﺋ= 5268;ﻞ ﺭﺳﻴﺪ، ﻭ ﺍﺯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﻴ&= #65198;ﻭﻥ ﺭﻓﺖ،ﺁﻧﮕﺎﻩ = 5165;ﮔﺮ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174;،ﺑﺎ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﻭﺍﻧﺠ&#= 65166;ﻡ ﻣﻌﺮﺍﺝ ﻭ ﺍﺳﺮ&= #1575;ء ﺧﻮﺩ،ﺗﻮﻟﺪ ﺩ= 5261;ﻡ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭ= ﺍ، ﺩﺭ ﻧﻔﺨﻪ ﺩﻭﻡ = ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﺭﺍ ﺑﻴﺎ&= #65169;ﺪ.ﮐﻪ ﻧﻔﺨﻪ ﻳﻚ ﺩﻣﻴ&= #65194;ﻥ ﺭﻭﺡ ﺩﺭ ﺟﺴﻢ ﺍ= ﺳﺖ.ﺁﻧﮕﺎﻩ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65169;ﺎ ﻧﻔﺨﻪ ﺩﻭﻡ ﺑﺎ = ﺟﺴﻢ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5247;ﻰ ﺑﺎ ﺭﻭﺣﻰ ﺍﻟﻬ&= #65264; ﻭ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧ= ﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ ﺭﻓﺘﺎﺭ&= #65263; ﺍﻟﻬﻰ ﺩﺭﺳﻄﺢ &= #65197;ﺏّ ﺭﺣﻤﺎﻥ ﺩﺍﺭﺩ.&= #65261; ﻋﻘﻞ ﻭ ﻋﻮﺍﻃﻒ = ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺗﻤﺪ&= #65253; ﺭﻓﺘﺎﺭﻯ ﺟﺪﻳ&#= 65194; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ&#= 1548;ﮐﻪ ﺣﺎﺻﻞ ﺑُﻌﺪ ﭼ&#= 65260;ﺎﺭﻡ ﺭﻭﺡ ﺍﻟﻘﺪس ﻳ&#= 65166;ﻓﺘﻦ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺷﺎ= ﻫﺪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﻳﻦ ﻫﻤﺍﻨﻰ ﺷﻬﻮﺩ &= #65191;ﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ . ﮔﻮﺋ= ﻰ ﭘﺰﺷﻚ ﻣﺮﺍﻗﺐ &= #65169;ﻴﻤﺎﺭ ﺑﺮ ﺑﺎﻟﻴﻦ ﺍﻭ&= #1548;ﻣﻨﮑﺮ ﻓﺎﻳﺪﻩ ﺭﻭﺵ ﺍ&= #65203;ﺘﺒﻄﺎﻥ ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ= ﺑﻴﻤﺎﺭ ﺧﻮﺩ ﭼﻨﻴﻦ ﮐﻨ&= #65194;.ﻭﻟﻰ ﺑﻴﻤﺎﺭ ﭘﺮﻳﺸ&#= 65166;ﻧﻰ ﺩﺍﺭﺩ ﻭﻧﺘﻴﺠ&#= 65258; ﻣﻔﻴﺪ ﺑﭙﺰﺷﻚ &= #65255;ﻤﻴﺪﻫﺪ. ﻭﻟﻰ ﺳﺎﻟﻚ ﮐﻪ = ﺭؤﻳﺎﻯ ﺧﻮﺩﺭﺍ ﺑﭙﻴﺮ &= #65191;ﻮﺩ ﮔﺰﺍﺭﺵ ﺻﺎﺩﻗ&#= 65166;ﻧﻪ </spa= n>ﻣﻴﺪﻫﺪ. ﻋﻤA= 248;ﺎ ﺍﺳﺘﺒﻄﺎﻥ ﺭؤ= 5267;ﺎﺋﻰ ﺧﻮﺩﺭﺍ،ﻣﻴﺘA= 262;ﺍﻧﺪ ﻣﻔﻴﺪ ﮔﺰﺍﺭﺵ &= #65169;ﭙﻴﺮ ﺑﺪﻫﺪ. ﮐﺎﺭﻧﻈ&= #65166;ﺭﺕ ﺩﻳﮕﺮﻯ ﺩﺭﻣﮑ&#= 65176;ﺐ ﺭﻓﺘﺎﺭﻯ،ﺍﻋA= 176;ﻤﺎﺩ ﺑﺘﺠﺎﺭﺏ ﭘﺎﻭ&#= 65247;ﻮ </spa= n>ﺭﻭﺳﻰ ﺩﺭ ﻓA= 228;ﻞ ﺍﻧﻌﮑﺎس ﺷﺮﻃ= 5264; ﺍﺳﺖ.ﺩﺭ ﺍﻳﻦ ﻧ= ﻈﺎﺭﺕ ﻭﻣﺮﺍﻗﺒﻪ ﺩﻳ&#= 64405;ﺮﻯ،ﺍﺷﺎﺭﻩ ﺑﭽﻴﺰﻯ ﺑﻨﺎﻡ &= #65153;ﮔﺎﻫﻰ ﺫﻫﻨﻰ ﻭ ﺷﻌﻮﺭ = ﺍﺩﺭﺍﮐﻰ ﺭﻭﺍﻧﻰ ﻧﻤﻴﺸ&#= 65262;ﺩ.ﺩﺭ ﺍﻳﻦ ﺍﻧﻌﮑﺎس &#= 65207;ﺮﻃﻰ،ﻧﺘﻴﺠ᥽= 8; ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺑﻮﺩﻥ ﺍﺣﻮﺍﻝ &= #65183;ﺴﻢ ﺗﻦ ﻭ ﺍﺣﻮﺍﻝ ﻓ= ﮑﺮﻯ ﻭ ﺫﻫﻨﻰ، ﻭ ﺍﺣ&= #65262;ﺍﻝ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65187;ﻴﻮﺍﻧﻰ ﻧﻔس ﻣﻴﺒﺎﺷﺪ. &= #65259;ﻤﺎﻥ ﻭﺿﻌﻴّﺖ ﺗﺮﺑ= 5268;ﺖ ﺗثبیت ﺷﺪﻩ ﺍʌ= 55;ﺴﺎﻥ،ﺩﺭ ﺟﺴﻢ ﻭ ﺫﻫﻦ ﻭﺭ= ﻭﺍﻥ ﺍﺳﺖ، ﮐﻪ ﺑﻄﻮ&#= 65197; ﺍﻧﻌﮑﺎس ﺷﺮﻃ= 5264; ﻇﻬﻮﺭ ﻣﻴﮑﻨﺪ.&= #64400;ﻪ ﻟﺤﻈﻪ ﺁﮔﺎﻫﻰ &= #65165;ﺯ ﻳﻚ ﻓﮑﺮ ﻭﺭﺧﺪ&= #65165;ﺩ،ﻣﺘﻮﺍﻟﻴʋ= 66; ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ &= #65207;ﺨﺺ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;.که ﻤﻔﻴﺪ ﭘﺰﺷﮑﺎ&#= 65253; ﻣﻌﺎﻟﺞ ﺭﻭﺍﻥ &= #65169;ﻴﻤﺎﺭﺍﻥ ﺍﺳﺖ.ﻭ ﺳﺎﻟﮑﺎ&= #65253; ﺩﺭ ﺧﻮﺍﺏ ﺍﻳﻦ = ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎ ﺭﺍ ﺣﺬﻑ ﺩﺭ ﺗﺰ= ﮐﻴﻪ ﻭ ﺗﺨﻠﻴﻪ،ﻭ ﺗ&#= 65216;ﻌﻴﻒ ﺑﺴﺮﺣﺪّ ﻧﺰﺩ= 5267;ﻚ ﻣﺮﮒ ﺍﺣﺴﺎﺳﻰ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ.ﮐ= 5258; ﻫﻤﺎﻥ ﺍﺳﺘﺒﻄ&#= 65166;ﻥ ﺍﺭﺍﺩﻯ ﺳﺎﻟﻚ &= #65165;ﺳﺖ.ﺗﺎ ﺑﺤﺎﻟﺖ ﺑﻰ ﺧﻮ&= #65193;ﻯ ﻭﺭﺳﻴﺪﻥ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺮﺳﺪ.&= #65261;ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ،ﺳﺎﻳﺒA= 198;ﻧﻴﺘﻴﮑﻬﺎﻯ ﺟﺪﻳﺪﻯ ﺩﺍﺭﻧ&#= 65194;.ﺣﺘﻰ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎﻯ ﻗﺪﻳﻤﻰ ﺑﺎﻗﻰ &= #65251;ﺎﻧﺪﻩ ﻧﻴﺰ،ﺑﺎ ﻣﻌﺼ= 5262;ﻣﻴّﺖ ﻗﺎﺑﻞ ﺗﮑﺮﺍﺭ &= #65197;ﻓﺘﺎﺭﻯ ﻫﺴﺘﻨﺪ.ﻭﺍﻳﻦ &= #65203;ﺎﻳﺒﺮﻧﻴﺘﻴ@= 401;ﻬﺎﻯ ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ &= #65197;ﺍ،ﺟﺒﺮﻧﻔﺴʋ= 66;ﻧﻰ ﻭ ﺍﺧﺘﻴﺎﺭ ﺑﻰ = ﺍﺧﺘﻴﺎﺭﻯ ﻣﻴﺪﺍﻧﻴﻢ.ﻭ ﻟ&= #65196;ﺍ ﺍﻧﻌﮑﺎس ﺷﺮﻃ= 5264;، ﺷﻌﻮﺭ ﺁﮔﺎﻫﺎ&#= 65255;ﻪ ﺫﻫﻨﻰ ﻫﻢ ﻧﻴﺴ&= #65174;.ﺑﻠﮑﻪ ﻋﺎﺩﺍﺕ ﻭ ﻣﻠﮑ&= #65258; ﻫﺎ ﻭ ﺳﺎﻳﺒﺮﻧ&= #65268;ﺘﻴﮑﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ . ﭘﻴﺮﻭﺍﻥ ﻣﮑﺘ= ﺐ ﺭﻓﺘﺎﺭی ﻴﻌﻨ= 5264; ﺳﻠﻮﻙ ﻃﺒّﻰ،A= 165;ﻟﺒﺘﻪ ﻧﻪ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﻋﻠﻮﻡ ﻃﺒﻴ&= #65228;ﻰ،ﻗﺎﺩﺭﻧﺪ ﺗﻤﺎﻡ ﻭﻗﺎﻳﻊ &= #65197;ﻓﺘﺎﺭﻯ ﺭﺍ ﻣﻠﺎﺣﻈﻪ ﮐ&= #65256;ﻨﺪ.ﻭﺩﻟﻴﻠﻰ ﻧﻴﺴﺖ،ﮐﻪ ﻧﺘ= 5262;ﺍﻥ ﺑﺮﺭﺳﻰ ﺭﻓﺘﺎ&#= 65197; ﺩﺍﺧﻠﻰ ﮐﺴﻰ ﺭ&= #65165; ﻗﺎﺑﻞ ﺑﺮﺭﺳﻰ &= #65255;ﺪﺍﻧﺴﺖ.ﺍﻟﺒ= 578;ه اﻧﺴﺎﻥ ﺑﻴﻤﺎ= 5197; ﺭﻓﺘﺎﺭ ﺩﺭﺳﺖ &= #65255;ﺪﺍﺭﺩ،ﻭﺩﻭʌ= 53; ﻧﻮﺭﻣﺎﻝ ﻣﻴﺒ&#= 65166;ﺷﺪ ﻭﻟﻰ ﻧﻪ ﺍﻧﺴﺎ&= #65253; ﺳﺎﻟﻚ ﻧﻮﺭﻣﺎ&#= 65245;،ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺭﻓ&#= 65176;ﺎﺭﻯ ﻏﻴﺮ ﺍﺯ ﺍﺧﺘﻴ&= #65166;ﺭ ﻭ ﺍﻓﮑﺎﺭ ﺧﻮﺩ = ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ.ﮐﻪ ﮔﻮﺋ&= #65264; ﻧﻤﺎﻳﺶ ﻭﺗﻈﺎ&#= 65259;ﺮ ﻣﻴﮑﻨﺪ.ﻭ ﻳﺎ ﺍ= ﻓﮑﺎﺭﺧﻮﺩ ﺭﺍ ﺳﺎﻧﺴﻮﺭ ﻣ&= #65268;ﮑﻨﺪ ﻭ ﻣﻴﮕﻮﻳﺪ ﮐﻪ = ﺍﻳﻦ ﺫﻫﻦ ﻧﺎﻇﺮ ﺭﻓ&= #65176;ﺎﺭﻫﺎﻯ ﺧﺎﺭﺟﻰ ﺩﻳﮕﺮ&#= 1740; اﺳﺖ،ﮐﻪ ﻧﻤﻴA= 192;ﻮﺍﻫﺪ ﻋﻠّﺖ ﺭﺍ ﻣﺸﺎ&#= 65259;ﺪﻩ ﮐﻨﺪ،ﻳﻌﻨﻰ ﺍ= 5267;ﻨﺎﻥ ﺭﻓﺘﺎﺭ ﺭﺍ ﻣﻰ = ﺑﻴﻨﻨﺪ،ﻭﻟﻰ ﻋﺎﻣﻞ ﺭﻓﺘﺎﺭ &= #65197;ﺍ ﻧﻤﻰ ﺑﻴﻨﻨﺪ ﻭ<= /span> </spa= n>ﻳﺎ ﻧﻤﻰ ﺧﻮA= 165;ﻫﻨﺪ ﺑﺒﻴﻨﻨﺪ.ﺍﻟﺒ&#= 65176;ﻪ ﺩﺭ ﻣﺮﺣﻠﻪ ﻧﺨ&= #65204;ﺖ ﻗﺼﺪ ﻋﻠﺎﺝ ﺑﻴ&= #65252;ﺎﺭ ﺩﺭ ﺭﻓﺘﺎﺭﻫﺎ&#= 65267;ﺶ ﺑﺎﺷﺪ ﺻﺤﻴﺢ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﭘﻴﺮ ﻃﺮﻳﻘﺖ ﻧ&= #65166;ﻇﺮ ﺭﻓﺘﺎﺭﻭﮔﻔﺘ= 5166;ﺭ ﺳﺎﻟﻚ ﺩﺭ ﺗﺴﻠ&= #65268;ﻢ ﻋﺎﺷﻘﺎﻧﻪ ﻭ ﺻ&= #65166;ﺩﻗﺎﻧﻪ ﺧﻮﺩ ﺑﭙﻴﺮ،ﺭ= 5235;ﺘﺎﺭ ﺳﺎﻟﻚ ﺭﺍ ﻣﻰ ﺑ= ﻴﻨﺪ،ﻭﻧﻴﺰ ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﺭ&= #65235;ﺘﺎﺭ ﺳﺎﻟﻚ ﺭﺍ ﻣﻰ ﺷ= ﻨﺎﺳﺪ. ﮐﻪ ﭼﻪ ﻣﻌﺎﻳﺒ&= #65264; ﻫﻨﻮﺯ ﺩﺭ ﺭﻭﺍ&= #65253; ﺳﺎﻟﻚ ﻫﺴﺖ.ﻭﻗ&= #65176;ﻰ ﺍﺯ ﺟﻨﺒﻬﻬﺎﻯ &= #65251;ﻨﻔﻰ ﺭؤﻳﺎﻯ ﺳﺎﻟﻚ &#= 65197;ﺍ ﻣﻴﺸﻨﻮﺩ.ﻭﻫﻢ &= #65165;ﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻗﺒﻠﻰ ﻭ ﺍﺣﻮﺍ&= #65245; ﭘﻴﺸﻴﻦ ﺳﺎﻟﻚ&#= 1548;ﺩﺭ ﺻﻮﺭﺕ ﭘﻴﺸﺮﻓ&#= 65174; ﻭ ﺩﺭﺟﻪ ﺷﻔﺎﻳ&= #65166;ﺑﻰ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ &= #65203;ﺎﻟﻚ ﺭﺍ ﺩﺭ ﻣﻴﻴﺎﺑ&= #65194;.ﻭ ﺑﻤﻮﺟﺐ ﺁﻥ ﻭﻋ&= #65194;ﻩ ﻫﺎﺋﻰ ﺑﺴﺎﻟﻚ &= #65251;ﻴﺪﻫﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ ﻭﻋﺪﻩ ﭘﻴﺮ ﻭﻋ&= #65194;ﻩ ﺧﺪﺍﻭﻧﺪ ﺑﺴﺎ&#= 65247;ﻚ ﺍﺳﺖ.ﺯﻳﺮﺍ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺑﻤ= ;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﻣ= ﻮﺭﺩ ﭘﺰﺷﻚ ﺍﺧﺘﻴﺎ&#= 65197; ﺁﺯﺍﺩ ﺑﻴﻤﺎﺭ &= #65251;ﻄﺮﺡ ﻧﻴﺴﺖ.ﻭ ﺍﺭﺍﺩ&= #65259;ﺎﻯ ﻫﻢ ﻧﺪﺍﺭﺩ.ﻭﻟ&= #65264; ﺳﺎﻟﻚ ﻋﺎﺷﻘﺎ&#= 65255;ﻪ ﭘﺎﺳﺦ ﻫﺮ ﭘﺮﺳ&= #65206; ﭘﻴﺮ ﺭﺍ ﻣﻴﺪﻫ&= #65194;،ﻭ ﺑﺎ ﺍﺧﺘﻴﺎﺭ ﺁ&= #65199;ﺍﺩ ﺧﻮﺩﺵ،ﮐﻪ ﺗﺤ= 5252;ﻴﻠﻰ ﺑﺮﺍﻭ ﻧﻴﺴﺖ.ﻭ&= #65191;ﻮﺩﺳﺎﻧﺴﻮﺭA= 263; ﻧﺪﺍﺭﺩ.ﺍﻟﺒﺘ&#= 65258; ﺳﺎﻟﻚ ﺑﻤﺮﻭﺭ &= #65203;ﺎﻳﺒﺮﻧﻴﺘﮑA= 260;ﺎﻯ ﺟﺪﻳﺪ،ﻭﻋﻘﻞ = 5261;ﻋﺸﻖ ﻭﺍﺧﺘﻴﺎﺭ ﻭﺍ&#= 65197;ﺍﺩﻩ ﻫﺎﻯ ﺟﺪﻳﺪﻯ،= 5169;ﺎ ﻫﺮ ﺷﻬﻮﺩ ﺗﺎﺯ&= #65257; ﺗﺮ ﻣﻴﻴﺎﺑﺪ.<o:p></o:= p> = 5197;ﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﺑﺎﻟ&#= 65268;ﻨﻰ ﺩﺭ ﺭﻭﺵ ﻧﻈﺎﺭ&= #65173; ﺑﺮ ﺭﻓﺘﺎﺭ ﺑﻴ&= #65252;ﺎﺭ،ﺑﺮﺣﺴﺐ ﺑﺮﻧﺎﻣﻪ ﺫﻫﻨ&#= 65264; ﭘﺰﺷﻚ ﺗﺤﻠﻴل هائی ﻣﻴﮑﻨﻨ᥷= 4;، که ﻤﺪﺍﻡ ﺑﺮﻧ= 5166;ﻣﻪ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﺗ= ﻐﻴﻴﺮ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺁﺯ&= #65251;ﺎﻳﺶ ﭘﺰﺷﻚ ﺑﺮ ﺗﺤﺮ&= #65267;ﻚ،ﻭ ﭘﺎﺳﺦ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﺗﺤﺮﻳﻚ ﺍﺳﺖ.ﮔ&= #65262;ﺋﻰ ﺑﺎ ﺣﻴﻮﺍﻥ ﺭﻓ&= #65176;ﺎﺭ ﻣﻴﺸﻮﺩ. ﭼﻪ ﺗﺄ= ثیر ﻭ ﻣﺤﺮﻙ ﻭ ﺍﻧﮕ= ﻴﺰهﻫﺎ،ﻭﭼﻪ ﭘﺎﺳﺦ ﻭ ﺍﺳﺘﺠ&= #65166;ﺑﺖ ﺍﺯ ﺑﻴﻤﺎﺭ ﺭﺍ = ﻣﺮﺍﻗﺒﺖ ﻣﻴﮑﻨﻨﺪ. ﻭﺗﻮ&= #65183;ّﻪ ﺑﮕﻔﺘﻨﻰ ﻫﺎﻯ &= #64344;ﺮﻳﺸﺎﻥ ﺑﻴﻤﺎﺭ ﻧﻤﻴﺸ&#= 65262;ﺩ.ﻣﮕﺮ ﺑﻌﻨﻮﺍﻥ ﭘﺎﺳ&#= 65190; ﻳﻚ ﺗﺤﺮﻳﻚ. ﻭ ﺍ= ;ﻳﻦ ﺭﻭﺵ ﺍﮔﺮ ﺑﺮﺍ&= #1740; ﺸﻔﺎﻯ ﺑﻴﻤﺎﺭ &= #65251;ﻔﻴﺪ ﺑﺎﺷﺪ،ﺩﺭ ﺑﺎ= 5197;ﻩ ﭘﻴﺮﻭ ﺳﺎﻟﻚ ﺻ&= #65166;ﺩﻕ ﻧﻴﺴﺖ. ﺑﻴﻤﺎﺭ = ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﻧﻘﺶ ﺍﺿﺎ&= #65235;ﻰ </spa= n>ﺩﺭ ﻫﺮ ﺗﺤﺮA= 267;ﻚ ﻣﻔﻴﺪﻯ ﺩﺭ ﺧﻮ&= #65193; ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﺑ= ﺮ ﺍﻭ ﻭﺍﺭﺩ ﻧﻤﺎ&= #65267;ﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﻚ ﺑﺎ ﺍﺧﺘ&= #65268;ﺎﺭ ﻭ ﻋﺎﻗﻞ ﻭ ﻋﺎﺷ= ﻖ ﻭ ﻋﺎﻣﻞ، ﺧﻮﺩ &= #65255;ﻴﺰ ﮐﻤﻚ ﺑﻴﺸﺘﺮﻯ &= #65169;ﭙﻴﺮ ﻣﻴﮑﻨﺪ، ﮐﻪ ﺗ&#= 65156;ثیر ﻭ ﺗﺤﺮﻳﻚ ﺭﺍ ﺩ= ﺭ ﺧﻮﺩ ﻧﻴﺰ ﻭﺍﺭ&= #65193; ﻣﻴﮑﻨﺪ.ﻭ ﭘﺎﺳ&= #65190; ﺑﺘﺤﺮﻳﻚ ﻋﺎﻃ&#= 65236;ﻰ ﺧﻮﺩﺵ ﻣﻴﺪﻫﺪ. = ﻭ ﻟﺬﺍ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺧﻮﺩﺭﺍ ﮐﻨﺘﺮ&#= 65245; ﻭﻣﺮﺍﻗﺒﻪ ﻧﻤ&#= 65166;ﻳﺪ.ﮔﻮﺋﻰ ﺳﺎﻟﻚ ﮐﺎﺭ ﭘﻴ&= #65198; ﺭﺍ ﺍﺩﺍﻣﻪ ﻣﻴ&= #65194;ﻫﺪ. ﻭ ﻳﺎ ﺍﻭﺭﺍ ﻫﻤ= ﻴﺸﻪ ﺣﺎﺿﺮ ﺩﺭ ﺫﻫﻦ = ﻭ ﻧﻈﺮ ﺧﻮﺩ ﺩﺍﺭ&= #65193;.ﻭ ﺍﮔﺮﺗﺤﺮﻳﮑﻰ &#= 65169;ﺮ ﺳﺎﻟﻚ ﻭﺍﺭﺩ ﺷ&= #65194;،ﭘﺎﺳﺦ ﺍﻭ ﻫﻤﺎﻥ ﺍﺳﺖ&= #1548;ﮐﻪ ﭘﻴﺮ ﻭ ﺧﺪﺍﻭﻧ&= #65194; ﺭﺍ ﺭﺍﺿﻰ ﺑﺪﺍ&= #65253; ﺑﻨﻤﺎﻳﺪ.ﭘس ﮔ&#= 65262;ﺋﻰ ﭘﻴﺮﻭ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺩﺭ ﺩﻝ ﻭ ﻓﮑﺮ ﺳ= ;ﺎﻟﻚ،ﮐﻪ ﭘﻴﺸﺮﻓﺘﻪ ﻭ ﻋ&= #65166;ﺷﻖ ﻭﻫﺮﭼﻪ ﻋﺎﺷﻖ &= #65175;ﺮ ﺟﺎﻯ ﺩﺍﺭﺩ.ﻭ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺧﺪﺍ&#= 65261;ﻧﺪ </spa= n>ﻣﻴﮕﻮﻳﺪ،ﺗ= ;ﻤﺎﻡ ﻫﺴﺘﻰ ﺑﺮﺍﻯ ﻣ&= #65254; ﺟﺎﻯ ﺗﻨﮕﻰ ﺍﺳ&= #65174;،ﻭﻟﻰ ﺩﻝ ﻣؤﻣﻦ ﻣﻦ ﭼ&= #65256;ﺎﻥ ﻭﺳیع اﺳﺖ،ﮐ᥽= 8; ﻣﻦ ﺩﺭ ﮔﻮشه اﻯ ﺍ= 5199; ﺩﻝ ﺍﻭ ﻗﺮﺍﺭ ﻣ= ﻴﮕﻴﺮﻡ.ﺯﻳﺮﺍ ﻫﻤﻴﺸﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻭ ﺑﺘﺮﺗﻴﺐ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ،ﺁﻏﺎA= 199; ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺑﻤﻌﺮﻓﻰﺧﺪﺍ= 5261;ﻧﺪ،ﺩﺭ ﺩﻝ ﺳﺎﻟﻚ ﻣﺴﺘ&= #65240;ﺮ ﻫﺴﺖ.ﻭ ﻟﺬﺍ ﻫﺮ= ﻋﺒﺎﺩﺕ ﻭ ﺩﻋﺎﻯ ﺳﺎﻟﻚ&= #1548; ﺧﻄﺎﺏ ﺑﭙﻴﺮ ﻭ&= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ ﭼﻮﻥ ﺑﻘﻮﻝ ﭘﻴ&= #65166;ﻣﺒﺮ،ﺩﻋﺎ ﻭ ﻋﺒﺎﺩﺗﻰ،ﻳ= 5228;ﻨﻰ ﺻﻠﺎﺕ ﻧﻤﺎﺯ، &#= 65267;ﺎ ﺻﻠﻪ ﻫﺎ ﻭ ﺍﺭﺗ= ﺒﺎﻃ ﺍﻭ ﺑﺎ ﺧﺪﺍﻭﻧ&= #65194; ﻳﺎﻭﺳﻴله اﻟʌ= 60;ﻰ، ﭼﻨﻴﻦ ﺩﻋﺎﺋﻰ &= #65259;ﺮﮔﺰ ﺑﺨﺪﺍﻭﻧﺪ ﻭﺁ&#= 65203;ﻤﺎن ﻨﻤﻴﺮﺳﺪ.که ﺒ= 5194;ﻋﺎ ﮐﻨﻨﺪه ﺒﺎﺯ ﻣ&#= 65268;ﮕﺮﺩﺩ،ﻭﺑﺼ᥾= 2;ﺭت اﻭ ﮐﻮﺑﻴﺪﻩ ﻣ&#= 65268;ﺸﻮﺩ.ﻳﻌﻨﻰ ﺷﺮﻙ ﮐﺮﺩﻩ ﻭﻧ&= #65258; ﻋﺒﺎﺩﺕ.ﭘس ﻗﻬ&#= 65240;ﺮﺍﻯ ﻣﺴﺦ ﻧﻮﻋﻰ ﻭﺣ&= #65268;ﻮﺍﻧﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺍ&= #65197;ﺩ <o:p></o:p> = 5251;ﺸﮑﻞ ﮐﺎﺭ ﭘﺰﺷﻚ ﺑﺎ = ﺑﻴﻤﺎﺭ ﺩﺭ ﻣﻄﺎﻟﻌﻪ ﺭ&= #65235;ﺘﺎﺭ ﺑﻴﻤﺎﺭ ﺍﻳﻦ ﺍ&= #65203;ﺖ،ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻪ &= #65235;ﻘﻂ ﺑﺎﻫﻢ ﭘﺎﺳﺦ ﻭ = ﻋﮑس ﺍﻟﻌﻤﻞ ﻣﺨﺘﻠ&#= 65234; ﺩﺍﺭﻧﺪ،ﮐﻪ ﺷ= 5192;ﺺ ﻭﺍﺣﺪﻯ ﺩﺭ ﻫﺮ = ﻟﺤﻈﻪ،ﻳﻚ ﮔﻮﻧﻪ ﭘﺎﺳﺦ ﺑ&= #65260;ﻤﺎﻥ ﻣﺤﺮﻙ ﻣﻴﺪﻫﺪ.&= #64380;ﻪ ﺭﺳﺪ ﮐﻪ ﺑﻴﻤﺎ&= #65197; ﭘﺮﻳﺸﺎﻧﻰ ﺣﻮ&#= 65165;س ﻧﻴﺰ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ.ﺩﺭﻣﺸﺎﻫ= 5194;ﻩ ﻣﻨﻈﺮه ای، ﻳʄ= 01;ﻰ ﺟﻨﮕﻞ ﻣﻰ ﺑﻴﻨ&= #65194;، ﻭﻳﮑﻰ ﺩﺭﻳﺎ ﺭ&= #65165; ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﺩ.= ﻭ ﻳﮑﻰ ﺑﻔﮑﺮ ﻣﺎ&= #65259;ﻰ ﻫﺎ ﺍﺳﺖ،ﮐﻪ ﭘ&#= 65268;ﺪﺍ ﻫﻢ ﻧﻴﺴﺘﻨﺪ،= 5261; ﺩﻳﮕﺮﻯ ﺑﻔﻀﺎ&#= 65263; ﺑﺎﻟﺎﻯ ﺟﻨﮕﻞ &= #65175;ﻮﺟّﻪ ﺩﺍﺭﺩ،ﻭ ﺑﺎﻣ= 5262;ﺭ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻓ&= #65216;ﺎ ﻓﮑﺮ ﻣﻴﮑﻨﺪ.ﻭ = ﭘﺎﺳﺦ ﺩﺭ ﺑﺮﺍﺑﺮ ﻳﻚ = ﻣﻨﻈﺮﻩ ﻣﻴﺪﻫﺪ.ﭘﺰﺷﻚ &= #65169;ﺮﺍﻯ ﺷﻨﺎﺧﺖ ﻋﻠّﺖ &#= 65227;ﮑس ﺍﻟﻌﻤﻞ،ﻣﻴﺪA= 165;ﻧﺪ ﮐﻪ ﺍﺯ ﻋﻠﻞ ﺧﺎ= ﺭﺟﻰ ﺍﺳﺖ.ﻭﻟﻰ ﻋﻠﻞ = ﺧﺎﺭﺟﻰ ﺗﻐﻴﻴﺮ ﭘﺬﻳﺮ &= #65261;ﻣﺘﻨﻮﻉ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻋﻠﻞ ﺩﺍﺧﻠﻰ ﺩﺭ ﺩﺭ&= #65261;ﻥ ﺭﻭﺍﻥ ﻭ ﺫﻫﻦ،&#= 65261; ﺣﺘﻰ ﺟﺴﻢ ﺑﻴﻤ&= #65166;ﺭ ﺍﺳﺖ،که ﺸﻨﺎʋ= 91;ﺖ ﺁن ﻤﺸﮑﻞ ﺍﺳﺖ.&= #65261; ﺣﺘﻰ ﻣﺤﺎﻝ ﻣﮕ&= #65198; ﺑﺎ ﮐﺎﺭﺑﺮﺩ ﻣ&= #65262;ﺍﺩ ﻣﺨﺪﺭ ﺷﺪﻳﺪ،= 4400;ﻪ ﺑﺒﻴﻤﺎﺭ ﻣﻴﺪ&#= 65259;ﻨﺪ ﮐﻪ ﺩﺭﻭﻥ ﺫﻫﻨ&= #65264; ﻭ ﺭﻭﺣﻰ ﺑﻴﻤﺎ&= #65197; ﺭﺍ ﺑﻬﻢ ﺑﺮﻳﺰ&= #65193;.ﻭﻟﻰ ﭘﻴﺮ ﺩﺭﺫﻫﻦ ﺳ&= #65166;ﻟﻚ ﻫﺪﺍﻳﺖ ﻋﻘﻞ، &#= 65261;ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮﺍﺗﺐ ﻣﺪﺑ&#= 1617;ﺮ ﺍﻟﻬﻰ ﺩﺭ ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺳﺎﻟﻚ،ﮐﺎﺭ ﺧ= 5262;ﺩﺭﺍ ﻣﻴﮑﻨﻨﺪ،ﻧﻪ = 5165;ﺭﺍﺩﻩ ﭘﻴﺮ،ﻭﻧﻪ ﻫﻤ= 617;ﺖ ﺳﺎﻟﻚ.ﻭ ﺳﺎﻟﻚ = ﺗﮑﺎﻣﻞ ﺟﻮ ﻫﻤﻴﺸﻪ ﺑﺮ&= #65187;ﺴﺐ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺧ&= #65262;ﺩ،ﭘﺎﺳﺦ ﻭ ﻋﮑس ﺍﻟﻌﻤﻞ &= #65259;ﺮ ﺗﺄﺷﻴﺮ ﺧﺎﺭﺟ&#= 65264; ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ.ﮐﻪ ﻫﺮﭼﻪ ﺷﻬﻮﺩ ﺑ&= #65166;ﻟﺎﺗﺮ،ﮐﻪ ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ = ﻭﻋﺸﻖﻭﺻﺒﺮ ﺑﻴﺸﺘﺮ ﺩﺭ ﺧﻮ&= #65193; ﻣﻴﻴﺎﺑﺪ.ﺩﺭ ﺍ&= #65255;ﺘﺨﺎﺏ ﺧﻮﺩ ﺍﺯ ﻫﺮ ﻋﮑ= س ﺍﻟﻌﻤﻞ،ﻣﺴﺌA= 262;ﻟﻴّﺖ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65165;ﺯ ﻟﺤﺎﻅ ﺭﻭﺍﻧﻰ &= #65191;ﻮﻳﺶ ﻭ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑ= ﺎ ﻣﺴﺌﻮﻟﻴّﺖ ﺍ= 5183;ﺘﻤﺎﻋﻰ ﺧﻮﺩ،ﻋﮑس ﺍﻟA= 228;ﻤﻞ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.&= #65199;ﻳﺮﺍ ﺑﻴﻦ ﻣﺮﺩﻡ ﺑﻮ&= #65193;ﻥ،ﻧﻴﺎﺯ ﺑﻬﻢ ﺭﻧﮕﻰ ﻗﺎ&= #65255;ﻮﻧﻰ ﻭ ﻋﺮﻓﻰ ﻭ ﺍﺧﻠ= ﺎﻗﻰ ﻭ ﻋﺎﺩﺍﺕ ﺟﻤﻌ&= #65264; ﺍﺳﺖ.ﮔﺮﭼﻪ ﻋﺰ&= #65247;ﺖ ﺳﻠﻮﮐﻰ ﺳﺎﻟﻚ &= #64400;ﻪ ﻣﻌﺎﻑ ﺍﺯ ﻫﺮ ﻧ= ﻴﺎﺯ ﻣﻮﻗّﺖ ﺑﺎﻳﻦ &#= 65259;ﻢ ﺭﻧﮕﻰ ﺍﺳﺖ.ﮔﺮ&= #64380;ﻪ ﺩﺭ ﺫﺍﺕ ﺍﻭ ﺗﺄ= ثیرﻯ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﺑ&= #65166;ﺯ ﻣﺰﺍﺣﻢ ﺗﻮﺳّ= 5248;ﺎﺕ ﺩﺍﺋﻢ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﺟﺮﻗّﻪ ﺍﻧﻔﺠ= 5166;ﺭﻯ ﭼﺎﺷﻨﻰ ﻣﺤﺮﻙ &= #65227;ﮑس اﻟﻌﻤﻞ ﺩﻳﻨﺎ= 5251;ﻴﺖ ﺍﺳﺖ.ﻭ ﺩﺭ ﺳﺎﻟ= ﻚ ﺩﺭ ﮐﻨﺘﺮﻝ ﺧﻮ&= #65267;ﺶ ﻭﺣﺘﻰ ﮐﻨﺘﺮﻝ &= #65191;ﺪﺍﻭﻧﺪ،ﺍﺯ ﻋﻘﻞ ﻭﺍﺭﺍﺩﻩ &= #65203;ﺎﻟﻚ ﺻﺎﺩﻕ،ﺑﺎ ﺍﻧ= 5236;ﺠﺎﺭﻯ ﺭﻭﺑﺮﻭ ﻧﻤﻴﺸ&#= 65262;ﺩ. ﮐﺴﻰ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﺍﺯ ﻋﻠﻞ ﻭ ﻋﻮﺍ= ﻣﻞ ﻣﺤﺮﻙ ﺧﺎﺭﺟﻰ &= #65193;ﺭ ﺃﻣﺎﻥ ﺑﺎﺷﺪ،= 4380;ﻮﻥ ﺟﻬﺎﻥ ﺟﻬﻨّﻤ= 5264; ﻟﺒﺮﻳﺰ ﺍﺯ &#= 65165;ﻳﻦ ﻣﺤﺮﮐﻬﺎﻯ ﻣﻨ&#= 65236;ﺠﺮ ﮐﻨﻨﺪﻩ ﺍﺳﺖ. <o:p></o= :p> = 5183;ﻤس ﻭﺍﺭﺩ ﺍﺳﺘﺎﺩ &= #65235;ﻠﺴﻔﻪ ﻭﻣﻨﻄﻖ ﮐﻤﺒﺮ&#= 65267;ﺞ ﻣﻴﮕﻔﺖ،ﮐﻪ ﻓ= 5228;ﻞ ﺍﺳﺎس ﺫﺍﺕ،ﺗA= 262;ﺟّﻪ ﺍﺳﺖ.ﻳﻌﻨﻰ ﭘس &= #65165;ﺯ ﺗﻮﺟّﻪ،ﺫﺍﺕ A= 267;ﺎ ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ،ʋ= 69;ﺎ ﻣﺤﺘﻮﻳﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻧ&#= 65262;ﻋﻰ ﻭﻓﺮﺩﻯ،ﻣﻨﺠA= 198; ﺑﻔﻌﻠﻰ ﻣﻴﺸﻮ&#= 65193; ﻏﺮﻭﺏ ﺧﻮﺭﺷﻴ&#= 65194; ﻣﺮﻍ ﺭﺍ ﺑﻠﺎﻧ&= #65258; ﻣﻴﺒﺮﺩ،ﻭ ﺷﻐ= 5166;ﻝ ﺭﺍ ﺍﺯ ﻟﺎﻧﻪ ﺑ= ﻴﺮﻭﻥ ﻣﻴﺂﻭﺭﺩ.ﻳﺎ ﺻ&= #65194;ﺍﻯ ﺷﻴﺮ ﺭﻭﺑﺎﻫﺎ&#= 65253; ﺭﺍ ﺑﺪﻭﺭ ﺧﻮﺩ = ﺟﻤﻊ ﻣﻴﮑﻨﺪ، ﻭﻟﻰ &#= 64404;ﻮﺳﻔﻨﺪﺍﻥ ﺭﺍ ﭘﺮﺍﮐﻨﺪﻩ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﻭ ﻫﺮﻳﻚ ﻋﮑس ﺍﻟ&#= 65228;ﻤﻞ ﻣﺨﺘﻠﻒ ﺑﺮﺣﺴ&#= 65168; ﺫﺍﺕ ﺭﻭﺣﻰ ﻭﺭ&= #65261;ﺍﻧﻰ ﺩﺍﺭﺩ.ﭘﺶ ﺳﺎﻟ&= #65242; ﺑﺮﻭﺍﻥ ﺧﻮﺩ ﻣ&= #65264; ﺃﻧﺪﻳﺸﺪ،ﻭ ﺍ= 5211;ﻠﺎﺡ ﻣﻴﮑﻨﺪ ﻭﻋﮑس &#= 65165;ﻟﻌﻤﻞ ﻫﺎﻯ ﺟﺪﻳﺪﻯ ﺩ&= #65165;ﺭﺩ،ﮐﻪ ﻗﺒﻠﺎ ﺑﻌﻘﻠﺶ &= #65259;ﻢ ﻧﻤﻴﺮﺳﻴﺪ.ﻳﻌ&#= 65256;ﻰ ﻓﺮﻣﻮﻝ ﻳﻚ ﻣﺤ&= #65198;ﻙ،ﻭ ﮐﻴﻔﻴّﺖ ﺁﻥ،A= 261; ﻋﮑﺶ ﺍﻟﻌﻤﻞ ﻣ&= #65198;ﺑﻮﻃﻪ ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﺗ&= #65236;ﺴﻴﺮ.ﻧﻴﺰﺑﺎ= 5267;ﺪﮐﻪ ﺳﺎﺧﺘﻤﺎﻥ ﺯﻧ&#= 65194;ﻩ ﻓﺎﻋﻞ ﺭﺍ ﺑﺎﻳ&= #65194; ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ.= ﺍﻧﺴﺎﻥ ﺑﻴﻤﺎﺭ ﺍﺧﺘﻴ&#= 65166;ﺭﻯ ﻧﺪﺍﺭﺩ،ﮐﻪ ﺟ= 5200; ﻫﻴﺠﺎﻧﺎﺕ ﺩﺭ&#= 65261;ﻥ ﺧﻮﺩ ﻋﮑس ﺍﻟﻌ&#= 65252;ﻞ ﻧﺸﺎﻥ ﺩﻫﺪ.ﻭﻟ&= #65264; ﺳﺎﻟﻚ ﺍﻟﻬﻰ،= 5227;ﻠﻰ ﺭﻏﻢ ﺍﻧﮑﺎﺭ،= 5251;ﻴﺪﺍﻧﺪ ﻣﻌﻤﻮﻟﺎ ﭼﻨﻴ&#= 65254; ﻋﮑس ﺍﻟﻌﻤﻠﻬ= 5166;ﺋﻰ ﺩﺍﺷﺘﻪ ﻭﺩﺍﺭ&#= 65193;.ﺑﺎﺯ ﺧﻮﺩﺭﺍ ﺑﺎ ﺍﺭ&= #65165;ﺩﻩ ﻭﺍﺧﺘﻴﺎﺭ ﮐﻨ&#= 65176;ﺮﻝ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻫ&#= 65252;ﻴﻦ ﺑﺎﻋث ﺗﺰﮐﻴﻪ &#= 65227;ﻤﻴﻖ ﺗﺮﻧﻔس ﻭﭘﺎﮐ= 5204;ﺎﺯﻯ ﺭﻭﺍﻥ ﺍﻭ ﻣﻴﮕ&= #65198;ﺩﺩ ﭘس ﺧﻮﺩ ﺍﻧﺴﺎ&#= 65253; ﺍﻟﺒﺘﻪ ﺑﺎ ﮐﻤ&= #65242; ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺳﺮﻧﻮﺷﺖ ﺗﻮﻟ&#= 65194; ﻓﻌﻠﻰ ﻭ ﺑﺎ ﭘﻴ= ﺸﺮﻓﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ،ﺳﺎﻟA= 242; ﺧﻮﺩ ﺳﺮﻧﻮﺷﺖ &= #65165;ﻣﺮﻭﺯ ﻭ ﺣﺘﻰ ﺳﺮﻧﻮﺷ&= #65174; ﺗﻮﻟﺪ ﺁﻳﻨﺪﻩ &= #65191;ﻮﺩﺭﺍ ﻣﻴﺴﺎﺯﺩ.ﻭ ﺍﻳ&= #65254; ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴ&#= 65174; ﮐﻪ ﻣﺴﺌﻮﻝ ﻫﺮ = ﺯﺣﻤﺖ ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮ&#= 65193;.ﻭﻳﺎ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263; ﻧﺎﺑﻴﻨﺎ ﻭﻓﻠ&#= 65182; ﻭﻳﺎ کمﻋﻘﻞ ﺑ= 5262;ﺩه ﺒﺎﺷﺪ.ﺍﻣﺮﻭﺯ&#= 1607; ﺑﺎ ﻫرﻗﺪﺭﺗﻰ &#= 64400;ﻪ ﺍﻧﺴﺎﻥ ﺩﺍﺭﺩ. = ﺑﺎﻳﺪ ﺑﺪﺍﻧﺪ، ﮐﻪ ﺳ&#= 65198;ﻧﻮﺷﺖ ﻧﺴﺒﺘﺎ ﺿﻌﻴﻒ &= #65261;ﺣﻘﻴﺮﻯ ﺩﺍﺭﺩ.ﮐﻪ ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ ﺑﻴﺸﺘﺮ ﻭ ﺑﻬﺘ&= #65198; ﺗﮑﺎﻣﻞ ﮐﻨﺪ.ﺯ&= #65267;ﺮﺍ ﺩﺭ ﺗﻮﻟﺪ پیش= 40;ن ﺑﺸﺮﻯ ﺧﻮﺩ،ﺳ= 5198;ﻧﻮﺷﺖ ﺍﻣﺮﻭﺯ ﺧﻮﺩﺭ&#= 65165; ﺿﻌﻴﻒ ﻓﺮﺍﻫﻢ &= #64400;ﺮﺩﻩ ﺑﻮﺩ.ﺑﻴﻤﺎﺭ ﺍ&= #65197;ﺍﺩه اﺵ ﺻﻔﺮ ﺍﺳﺖ.ﻭ&= #65247;ﻰ ﺳﺎﻟﻚ ﺻﺎﺩﻕ ﺧ&= #65262;ﺩ ﺍﺭﺍﺩﻩ ﺧﻮﻳﺶ &= #65197;ﺍ ﺩﺭ ﻣﺮﺯ ﺻﻔﺮ ﻧ= ﮕﺎﻩ ﻣﻴﺪﺍﺭﺩ.ﺗﺎ ﺍ&= #65197;ﺍﺩﻩ ﭘﻴﺮ ﻭ ﺧﺪﺍ ﺭﺍ= ﺍﺟﺮﺍ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﻭ = ﺟﺎﻯ ﺍﺭﺍﺩﻩ ﻭ ﺍﺧﺘ&= #65268;ﺎﺭﺍﻭ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﺳﺎﻟﻚ ﻣﻨﺘﻈﺮ ﺭﺳﻴﺪ&#= 65253; ﻳﺘﻴﻤﻰ ﻧﻴﺴﺖ&#= 1548;ﮐﻪ ﺑﻮﻯ ﮐﻤﻚ ﮐﻨﺪ.= ﺑﻠﮑﻪ ﺑﺪﻧﺒﺎﻝ ﻳﺘﻴ&#= 65250; ﻣﻰ ﮔﺮﺩﺩ،ﮐﻪ &#= 65207;ﺎﻳﺪ ﺑﻴﺎﺑﺪ ﻭﮐﻤﻚ &= #64400;ﻨﺪ.ﺗﻤﺮﻳﻨﺎ= 5173; </spa= n>ﺩﺭﻋﮑس ﺍﻟ᥺= 8;ﻤﻞ ﺳﺎﻟﮑﺎﻥ، ﺑﺘ= 5194;ﺭﻳﺞ ﺩﺭﺳﻤﺖ ﺗﻘﻮﻳ&#= 65174; ﺍﺭﺍﺩﻩ ﻭ ﻫﺮ ﻧ= ﻴﮑﻮﮐﺎﺭﻯ ﻭﻓﺪﺍﮐﺎﺭﻯ ﺍ&#= 65203;ﺖ ﻭﻟﻰ ﺑﻴﻤﺎﺭ ﻭ&= #65187;ﺘﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳ&#= 65166;ﻟﻚ،که اﺯ ﺑﻴﻤﺎﺭﻯ ﻧ&#= 65204;ﺒﻰ ﺭﻭﺍن ﺁﻟﻮﺩه = 5256;ﺎﺧﻮﺩﺁﮔﺎه ﺨﻮﺩ ﺧﺒﺮﻯ ﻧﺪ&= #65165;ﺭﻧﺪ.ﮐﺴﺎﻧﻴ= 705;ه ﺨﻮﺩ ﭘﺴﻨﺪﻯ ﺩ&= #65165;ﺭﻧﺪ،ﻣﺪﺍﻡ ﺩﺭ ﺣﺎﻝ ﺗﻀﻌﻴ&= #65234; ﺍﺭﺍﺩﻩ ﻧﺴﺒﻰ &= #65191;ﻮیش هستند. ﻳﻌﻨﻰ ʌ= 39;ﻬﻘﺮﺍﻯ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻭ&= #65197;ﻭﺣﻰ ﺧﻮﺩﺭﺍ،ﺍﺯ ﻫ= 5250; ﺍﮐﻨﻮﻥ ﺍﺩﺍﻣ&#= 65258; ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﺍ&= #65191;ﻠﺎﻕ ﻳﻚ ﺍﻧﺴﺎﻥ ﻭﺣ&= #65208;ﻰ،ﻭ ﻳﺎ ﺣﺘﻰ ﻳﻚ ﺣﻴ= ﻮﺍﻥ ﺩﺭﻧﺪﻩ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ . ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ ᤨ= 0;ﺎﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻫﻴﭻ ﻣؤثّر ﻭʌ= 51;ﺤﺮّﻙ ﻭﺍﻧﮕﻴﺰه اﻯ= 48;ﺍﻭﺭﺍ ﺑﻌﮑسﺍﻟﻌﻤﻞ = 5259;ﺎﻯ ﻣﻌﻤﻮﻟﻰ ﻭﺍﺩ&#= 65165;ﺭ ﻧﻤﻰ ﮐﻨﺪ.ﮐﻪ ﺣ= ﺘﻰ ﻣﺰﺍﺣﻢ ﻭ ﺁﺳﻴ&= #65168; ﺭﺳﺎﻥ ﺧﻮﺩﺭﺍ &= #65267;ﺎﺭﻯ ﻣﻴﮑﻨﺪ.ﻭ ﺑﻘﻮ&= #65245; ﻣﺴﻴﺢ،ﺻﻮﺭﺕ = 5191;ﻮﺩﺭﺍ ﺑﺮﺍﻯ ﺿﺮﺑﺖ ﺩ&= #65267;ﮕﺮ ﻣﻬﺎﺟﻢ ﺟﻠﻮ ﻣ&= #65268;ﺒﺮﺩ. ﺑﺎﻣﻴﺪ ﺍﻳﻨﮑ&#= 65258; ﻣﻬﺎﺟﻢ ﺁﺭﺍﻡ &= #64404;ﺮﺩﺩ،ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺷﺮﻣ&= #65256;ﺪﻩ ﮔﺮﺩﺩ ﻭﺳﺨﺖ ﻣ&= #65256;ﮑﺮ ﻧﻴﮑﻰ ﮐﺮﺩﻥ ﺑ&= #65268;ﻔﺘﺪ.ﮐﻪ ﺧﻮﺩ ﺍﻭﻟﻴﻦ ﻣ&= #65240;ﺎﻡ ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓ&#= 65174; ﺗﮑﺎﻣﻠﻰ ﺭﻭﺍ&#= 65253; ﻭ ﺫﻫﻦ ﻭ ﺣﺘﻰ ﺟ= ;ﺴﻢ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺩﺭ ﻧﻬ= ﺎﻳﺖ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65165;ﻟﻬﻰ ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺳ&= #65194;. ﻭﻟﻮﺑﺎﺭﻫﺎ ﻭ&#= 65169;ﺎﺭﻫﺎ ﺗﻮﻟﺪﺍﺕ ﻧﺴﺦ &= #65169;ﺪﺗﺮ ﺑﺸﺮﻯ ﮐﻨﺪ،ﮐ= 5258; ﺑﺎﻣﺮﻭﺯ ﺑﺸﺮ&#= 65263; ﺧﻮﺩ ﺑﺮﺳﺪ ﻭﻓ&= #65198;ﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ الهی ﺭʋ= 65; ﺍﺟﺮﺍ ﮐﻨﺪ ﮐﻪ ﭘﺎک ﺴ&= #65166;ﺯﻯ ﺭﻭﺍﻥ ﺑﺮﺍﻯ ﺭ&= #65235;ﺘﻦ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺁﻣﺎﺩﻩ ﻧﻤﺎﻳ&#= 65194; ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ = ﺑﻔﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮﻯ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﮔ&= #65198;ﺩﺩ ﮐﻪ ﺑﺎ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ، ﺩﺭ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ= ;ﺭﻭﺍﻥ ﺑﺎﺷﺪ. ﺷﺎﻳﺪ ﺁ= ﻧﮕﺎﻩ ﺧﻮﺩﺭﺍ ﺑﺨﻂ ﭘ&= #65166;ﻳﺎﻧﻰ ﻣﺴﺎﺑﻘﻪ ﺗﮑﺎ&#= 65251;ﻠﻰ،ﺩﺭ ﻧﻬﺎﻳﺖ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﺷﻬﻮﺩ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&#= 65260;ﻮﺩ ﺷﺸﻢ ﻃﺮﻳﻘﺖ ﻣ&= #65188;ﻤﺪﻯ،ﻭﺳﻮﺷʌ= 68;ﺎﻧس ﺳﻮﻡ ﻃﺮﻳﻘﺖ ﺯ&= #65197;ﺩﺷﺖ ﺑﺮﺳﺎﻧﺪ .<o:p></o:p> = 5251;ﻴﺘﻮﺍﻥ ﮔﻔﺖ،ﺍﻣﻮﺭ ﺧ= 5166;ﺭﺟﻰ ﻣﺒﺪﺃ ﺭﻓﺘﺎﺭ &= #65251;ﺎ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺗ&= #65256;ﻬﺎ ﺭﻭﺵ ﺗﻌﺒﻴﺮ ﺑ&= #65268;ﺎنی ﻣﺎﺭﺍ ﻣﺸﺨّﺺ &#= 65251;ﻴﮑﻨﺪ.ﻭﺑﺎ ﺗﺮﻣﻴﻨﺎﻝ ﻭ ﻣ&= #65184;ﺮﺍﻫﺎﺋﻰ ﺑﺮﺍﻯ ﺭﻓﺘﺎﺭ &= #65175;ﻠﻘﺎﺋﻰ ﺧﻮﺩﺑﺨﻮﺩ،ﻭA= 203;ﺎﻳﺒﺮﻧﻴﺘﻴﮑ= ;ﻰ ﺧﻮﺩﺑﺨﻮﺩ، ﺑ= 5198;ﺍﻯ ﺑﺮﻭﺯ ﺩﺭﻭﻥ ﻓ&= #64401;ﺮ ﻭﺭﻭﺍﻥ ﺭﺍ ﺁﻣ&= #65166;ﺩﻩ ﻣﻴﮑﻨﺪ.ﭘﻴﺮﻭ&#= 65165;ﻥ ﺭﻭﺵ ﺑﺮﺭﺳﻰ ﺭ&= #65235;ﺘﺎﺭﻫﺎ،ﺍﺯ ﻋﻠﻮﻡ ﺗﺠﺮﺑﻰ &= #65261; ﻗﺮﺍﺭ ﺩﺍﺩﻯ ﺍ&= #65203;ﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ،ﻭﺧA= 262;ﺩﺭﺍ ﻣﻨﺤﺼﺮ ﺩﺭﻣﻠ&#= 65166;ﺣﻈﻪ ﻭﻣﺸﺎﻫﺪﻩ ﻣﻴ&#= 65256;ﻤﺎﻳﻨﺪ.ﻭﻟﻰ ﮐﺎﺭﻯ ﺍﺳﺘﺒﻄ&#= 65166;ﻥ ﻭﺩﺭﻭﻥ ﮔﺮﺍﺋ&#= 65264;،ﭼﻪ ﺭﺳﺪ ﺑﺮﻓﺘﺎﺭ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ،ﺑﻘﺼﺪ = 5175;ﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺑﺮﺍ&#= 65263; ﺭﺳﻴﺪﻥ ﺑﺘﺠﻠ&#= 65268;ﻪ ﻫﺎﻯ ﺷﻬﻮﺩﻯ،= 5261; ﺩﺭﻳﺎﻓﺘﻬﺎﻯ &#= 65165;ﻟﻬﺎﻣﻰ ﻧﺪﺍﺭﻧﺪ.ﻭﺍﮔ&#= 65198; ﻧﻔس ﻭﺫﺍﺕ ﺑﮕ&#= 65262;ﻳﻨﺪ،ﮐﻪ ﻭﺣﺪﺕ ﻭﻣﺮﮐﺰ&#= 65267;ّﺖ ﺑﺮﻓﺘﺎﺭﻫﺎ ﺑ&#= 65194;ﻫﺪ،ﮐﻪ ﺍﻳﻦ ﻫﻮﻳّﺖ ﻭ &= #65251;ﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺷﺨﺺ &= #65169;ﺎﺷﺪ،ﺑﺪﻳﮕʋ= 98;ﺍﻥ ﺭﻭﺵ ﻟﺎ ﻣﺮﮐﺰ&= #65263; ﺭﻓﺘﺎﺭﻯ ﻣﺨﺎ&#= 65247;ﻔﺖ ﻣﻰ ﮐﻨﻨﺪ.ﭼﻮﻥ = ﻣﻌﺘﻘﺪﻧﺪ ﮐﻪ ﭼﻨﻴﻦ ﻧﻔس &= #65261; ﺫﺍﺕ ﻳﺎ ﺭﻭﺍﻥ = ﻗﺎﺑﻞ ﻣﻠﺎﺣﻈﻪ ﻧﻴﺴ&#= 65174;. ﻭ ﻧﺸﺎﻥ ﻣﻴﺪﻫ&= #65194;، که هر ﺩﻭ</span= > &#= 64404;ﺮﻭه ﻤﺮﮐﺰﻯ ﻭﻟﺎ ﻣ&= #65198;ﮐﺰﻯ ﺫﺍﺕ ﻭﻧﻔس ﺣﺘ&#= 65264; ﺍﮔﺮ ﺩﺭ ﻣﻌﺎﻟ&= #65184;ﻪ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ ﻣﻔﻴﺪ ﺑﺎﺷﻨﺪ &= #65197;ﺍﻩ ﮔﺸﺎ ﺑﺮﺍﻯ ﺷﻨ&= #65166;ﺧﺖ ﺭﻭﺍﻥ، ﭼﻪ ﺭﺳ&#= 65194; ﺑﺘﺰﮐﻴﻪ ﺍﺳﺎ&#= 65203;ﻰ ﺁﻥ ﺩﺭﺍﻧﺴﺎﻥ &= #65223;ﺎﻫﺮﺍ ﺳﺎﻟﻢ ﻧﻴﺴﺖ. ﻣ= ﮕﺮ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﺭؤﻳ&#= 65166;ﻫﺎ ﺣﺘﻰ ﺭﻭﺍﻥ ﺧﻮ&= #65193; ﺭﺍ ﻗﺒﻞ ﺍﺯ ﺗﺰ= ﮐﻴﻪ،ﻭﺩﺭ ﺧﻠﺎﻝ ﺗﺰﮐﻴﻪ&#= 1548;ﻭ ﺩﺭ ﭘﺎﻳﺎﻥ ﭘﺎ&= #64400;ﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻭ ﻧﻔس ﺍ&= #65251;ّﺎﺭﻩ ﻭﺳﭙس ﺪﺭ ﺭﻭﺡ &= #65165;ﻟﻬﻰ ﺷﺪه ﺮﻭﺍﻥ ﺧﻮ&#= 65193;ﺭﺍ ﺑﭽﺸﻢ ﺩﻝ ﻣﻰ ﺑ= ﻴﻨﻨﺪ.ﺯﻳﺮﺍ ﻫﻤﺎﻥ ﺍﻳﺮﺍﺩ&#= 65259;ﺎ ﺑﺮﺭﻭﺵ ﻣﺮﮐﺰ&#= 65263; ﺍﺳﺘﺒﻄﺎﻥ،ﺑA= 198; ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﺷ&= #65256;ﺎﺳﺎﻥ ﺟﺎﺭﻯ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﻫﺮ ﺩﻭ ﺩﺭ ﺻﺪﺩ= ﺍثباﺕ ﻋﺪﻡ ﻭﺟﻮﺩ ﻧﻔ&= #1587; ﺑﺎ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﻣﻴﺒﺎﺷﻨﺪ.ﭼﻪ &= #65197;ﺳﺪ ﮐﻪ ﺭﻭﺡ ﺍﻟﻬﻰ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺭﺍﺑﭙﺬ&#= 65267;ﺮﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴ&#= 65166;ﻥ ﺑﻄﻮﺭ ﺑﺪﻳﻬﻰ&#= 1548;ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ ﻗﺒﻮﻝ &= #65193;ﺍﺭﺩ.ﻭ ﺍﺻﻮﻟﺎ ﺭﻭﺍﻥ &= #65207;ﻨﺎﺳﻰ ﭼﻪ ﺭﺳﺪ،ﺑﻬﻴ= 4345;ﻨﻮﺗﻴﺴﻢ ﻭ ﺩﻳﮕﺮ ﻋﻠﻮﻡ = ﻭﺗﺤﻘﻴﻘﺎﺕ ﻋﻠﻤﻰ ﺭﻭﺍﻥ،= 5261;ﺟﻮﺩ ﻧﻔس ﺭﺍ ﻧﺸاﻦ &#= 65251;ﻴﺪﻫﺪ.ﻭﺍﻳﻨ@= 401;ﻪ ﺍﻧﺴﺎﻥ ﺩﺭﻳﻚ &= #65261;ﺣﺪت ﻮﺟﻮﺩ ﺧﻮﺩ ﻫﺴ&= #65174;.ﻭﻟﻰ ﺑﺎﺯ ﻗﺎﺑﻞ ﺗﻔ&= #64401;ﻴﻚ ﺑﺮﺧﻰ ﺧﺎﻃﺮﺍ&#= 65173; ﻭ ﻋﻮﺍﻣﻞ ﺳﺎﻳ&= #65170;ﺮﻧﻴﺘﻴﻚ ﺷﺪﻩ ﺩﺭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65259;ﺴﺖ.ﺍﺯ ﻃﺮﻓﻰ ﺍﺯ ﻧﻈﺮ = ﻣﻌﺮﻓﺖ،ﻳﺎ ﻫﻤﺎﻥ ﮐﻪ ﻋﻘﻞ = ﻗﺪﺭﺕ ﺍﺩﺭﺍﻙ ﺭﻭﺍﻥ &= #65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ، ﺍﺯ ﻣ&#= 65256;ﺒﻊ ﻭﺍﺣﺪﻯ ﺑﻴﺮﻭ&#= 65253; ﻣﻴﺂﻳﺪ.ﭼﻪ ﻣﻌ&= #65198;ﻓﺖ ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ &= #65193;ﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ؤثّر ﺩﺭ ﺧﻮﺩﺁﮔﺎﻩ&#= 1548;ﻭﭼﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍ&= #65247;ﻬﻰ ﮐﻪ ﺩﺭ ﺭﺏّ ﻣﺮ&= #65169;ّﻰ ﺧﻮﺩ ﻣﻨﺒﻊ ﺩﺍ&= #65197;ﻧﺪ،ﮐﻪ ﺑﺎﻧﺴﺎﻥ ﻣﻴﻔ&#= 65260;ﻤﺎﻧﻨﺪ. ﻭﻣﻌﺮﻓﺖ ﻳﺎ ﺷ&= #65256;ﺎﺧﺖ ﻭ ﻓﻬﻢ ﻣﻴﺪﻫﺪ.= ﻭﭼﻪ ﺍﻳﻨﮑﻪ ﻫﻤﻪ ﻣ&= #65198;ﺍﺗﺐ ﻣؤثّر ﺩﺭ ﻣﺒʋ= 94;ﺃ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺷ&#= 65194;. ﺯﻳﺮﺍ ﺩﺭ ﺑﺮﺩ = ﺩﻭﺭ،ﺟﺰ ﺧﺪﺍﻭﻧﺪ ﮐﺴﻰ &= #65255;ﻴﺴﺖ.ﻭ ﺍﮔﺮ ﺑﺎﺷﺪ، ﺟ&#= 65200; ﻭﺳﻴﻠﻪ ﻭﮐﺎﻧ&#= 65166;لی ﺪﺭ ﻳﻚ ﻣﻮﺟﻮﺩ = ﺍﻧﺴﺎﻧﻰ ﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﻣ= ﺮﺍﺗﺐ ﺑﺮﺍﻯ ﺳﻬﻮﻟﺖ &= #65175;ﺼﻮﺭ،ﺁﻧﻬﺎ ﻫﻤﺎﻥ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺍﺭﺑﺎﺏ ﻧﻮع ﻤ&#= 65268;ﮕﻮﺋﻴﻢ که ﻴﻚ ﻃﺒقه ﺒA= 256;ﺪﻯ ﻋﻘﻞ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭ ﺍﻟّﺎ ﻫﻤﻪ ﻫﺴ&#= 65176;ﻰ ﻣﻮﺟﻮﺩﺍت ﺁﻥ &#= 64344;ﺸﺖ ﮔﺮﺩﻥ،ﺩﺭ ﺩﺭ= 5183;ﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65259;ﺴﺘﻨﺪ.ﮐﻪ ﺩﺭ= ﺍﻧﻮﺍ= ;ﻉ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ ﻭﻓﻮﻕ ﺑﺸﺮﻯ، &#= 65175;ﺠﺴّﻢ ﻭﺗﻮﻟﺪ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﻣﺎﺩﻯ ﺭﺍ ﻣﻴﻴ&= #65166;ﺑﻨﺪ.ﮐﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65194;ﻭﻥ ﺗﺠﺴّﻢ ﻣﺎﺩﻯ &#= 65251;ﻤﮑﻦ ﻧﻴﺴﺖ.ﻭ ﺍﻟّﺎ &= #65193;ﺭ ﺃﺻﻞ ﺧﺪﺍﻭﻧﺪ &= #65261;ﺟﻮﺩ ﻣﺎﺩﻯ ﻫﺴﺘﻰ ﺭ&= #65165; ﻧﻤﻰ ﺁﻓﺮﻳﺪ. ﻭ= ﻟﻰ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑ&= #65268;ﺖ ﻭﮐﺴﺐ ﻓﻬﻢ ﻭ ﮐ= ﻤﺎﻟﺎﺕ ﺻﻔﺎﺗﻰ ﻭ ﺍﺧﻠ&= #65166;ﻗﻰ،ﺗﻨﻬﺎ ﺩﺭ ﺟﻬﻨﻢ ﺟﻬﺎ&= #65253; ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻧ&= #65262;ﻋﻰ ﻣﺠﺴّﻢ ﺷﺪﻩ </spa= n>ﻣﻴﺴّﺮ ﺍﺳ᥵= 4;.که ﺮﻭﺡ ﺻﺎﺣﺐ ﺗﻦ&= #1548;ﻋﺒﺮﺕ ﻭ ﺗﺠﺮﺑﻪ ﻭ ﺗﺮ= ﺑﻴﺖ ﻭ ﻓﻬﻢ ﺭﺍ ﺍﺯ ﻣ= ;ﺸﮑﻠﺎﺕ ﺯﻧﺪﮔﻰ ﺩﺭ ﺩﻧ&= #65268;ﺎ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #65261; ﺍﻳﻨﮑﻪ ﻭﺣﺪﺕ &= #65255;ﻔس ﺑﺎﺷﺪ، ﺩﺭﻃﺒ= 5268;ﻌﺖ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻭﻣﻮﺿﻮﻋﺎﺕ،A= 193;ﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﻨﺪ،ﻳﺎ ﻫ= 5252;ﺎﻥ ﻧﻔس ﻭﺭﻭﺍنی A= 262;ﻫﺪﻑ ﺫﺍﺕ ﻳﺎ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﮐﻪ ﻣﻴﮕ&= #65262;ﺋﻴﻢ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5169;ﺎﻟﺎﺗﺮﻳﻦ ﻣﻘﺎﻡ ﻭﺟﻮﺩﻯ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ.ﺗﻦ ﻭﺫﻫﻦ = ﺗﺎ ﺭﻭﺍﻥ ﺑﺮﺗﺮ،= 4404;ﺮﭼﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑ&= #65166; ﺗﺰﮐﻴﻪ،ﺗﺒﺪA= 267;ل ﺒﺮﻭﺍﻥ ﺭﻭﺡ ﺑ&= #65166; ﺭﻭﺡ ﺍﻟﻘﺪس ﻤ&#= 65268;ﺸﻮﺩ. ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﻋﺎﺩﻯ ﺃثرﻯ ﺍ= 5199; ﺭﻭﺡ ﺍﻟﻘﺪس ﻧ&#= 65194;ﺍﺭﻧﺪ.ﺯﻳﺮﺍ ﻫﻨﻮﺯ ﻣﻘﺪّس = 5261; ﭘﺎﻙ ﻭ ﺍﻟﻬﻰ ﻧ= ﺸﺪه اﻧﺪ.ﮐﻪ ﺩﺭ ﮐﺎ&= #65251;ﻠﺎﻥ ﺭﻭﺵ ﺳﻠﻮﮐﻰ ﻣ&= #65188;ﻤﺪﻯ، ﺑﺮﺗﺮﻳﻦ ﺗﺰﮐ&#= 65268;ﻪ ﺭﺍ ﺩﺍﺭﻧﺪ.ﺗﺎ = ﻧﻮﺑﺖ ﺭﻭش ﺴﻠﻮﻙ ﻣﻬ&#= 65194;ﻯ ﻣﻮﻋﻮﺩ ﺩﺭ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺍﺯ ﺭﺍﻩ = ﺑﺮﺳﺪ. ﮐﻪ ﺑﺮﺗﺮﻳﻦ ﺩ&= #65197;ﺟﺎﺕ ﺗﺰﮐﻴﻪ ﻭﻣﻘﺎ&#= 65249; ﺭﻭﺡ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺍﺭﻧﺪ.ﻭ ﺣﺘﻰ ﺧﻮﺩ ﺑﺪﺭ&= #65183;ﻪ ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ،ﺑﺮﻭﺡ ﺑﺎﻟﺎﺗﺮ ﺭﺣﻤ&#= 65166;ﻥ،ﻭ ﺳﭙس ﺑﻌﺮﺵ ﺭﺏ&#= 1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ن ﻤﻴﺮﺳﻨﺪ. ﮐﻪ ﺭ= ﻭﺡ ﺩﺭ ﺑُﻌﺪ ﭘﻨﺠ&#= 65250; ﺭﺍ،ﺩﺭ ﮐﺎﻣﻠ= 5166;ﻧﺸﺎﻥ ﺗﺎﺯﻧﺪﻩ ﻫﺴﺘ&#= 65256;ﺪ ﺑﺪﺳت ﻤﻴﻴﺎﻭ= 5197;ﻧﺪ.ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﭼﻬ&= #65166;ﺭ ﺑُﻌﺪﻯ ﻫﺴﺘﻨ= 5194;،ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺳﻪ ﺑﻌﺪ&= #65263;،ﻣﮕﺮ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻪ = ﺁﻏﺎﺯ ﺑُﻌﺪ ﭼﻬﺎﺭﻡ &#= 65197;ﻭﺡ ﺍﻟﻬﻰ ﻣﻘﺪّس = 5207;ﺪﻩ ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﺑ&= #65198;ﺍﻯ ﭼﻨﺪ ﺳﺎﻝ.ﺑﻘی&#= 1607; ﺤﻴﺎت ﺒﺸﺮﻯ ﺧ&#= 65262;ﺩﺭﺍ ﺩﺭ ﺟﺴﻢ ﺑﺸﺮﻯ&= #1548;ﻭﻟﻰ ﺩﺭ ﺭﻭﺡ ﻭ ﻋﻘﻞ= ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍ&= #65199; ﻧﻮﻉ فوق ﺑﺸﺮA= 263; ﻫﺴﺘﻨﺪ.ﻭ ﺍﻳﻨ&= #65166;ﻥ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺍﺭﺍﺩﻯ،= 5169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺷﻬﻮﺩ ﺷﺸﻢ،ﺗ= 5198;ﻙ ﻗﻄﻌﻰ ﻧﻮ= ;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﮐﺮﺩﻩ،ﻭ ﺷ&#= 65166;ﻳﺪ ﻳﻚ ﺩﺭ ﺻﺪ ﺷﺎﻫ= ﺪﺍﻥ،ﻫﻢ ﺍﮐﻨﻮﻧﻰ ﻧﻮﺭ &= #65239;ﺎﺋﻢ،ﺑﻤﺸﻴ¡= 7;ﺖ ﺍﻟﻬﻰ،ﺍﮔﺮ ﻣ= 5236;ﻴﺪ ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺑﺎﺷﻨﺪ.ﻭ ﻳﺎ ﺑ= ﺴﻄﺢ ﺑﻴﺶ ﺍﺯ ﻧﻴﺎﺯ = ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺗ&= #65200;ﮐﻴﻪ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ.&= #65267;ﺎ ﺍﺳﺘﻌﺪﺍﺩ ﻭﮐ&#= 65198;ﺍﻣﺎﺕ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺍ&= #65247;ﻬﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;آنگاه ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ.ﺍﻟﺒﺘﻪ ﺍﻧﺴﺎﻥ ﺑﻴﻤﺎ&#= 65197; ﺭﻭﺍﻧﻰ ﺍﺧﺘﻴ&#= 65166;ﺭﻯ ﻧﻪ ﺧﻮﺩ ﺩﺍﺭﺩ&= #1548; ﻭ ﻧﻪ ﻧﻈﺎﻣﻰ ﺩ= ﺭ ﺫﻫﻦ، ﻭﻧﻪ ﺗﺄ&#= 1579;یر ﻣﻌﻘﻮﻟﻰ ﺍﺯ ﺭ&= #65261;ﺍﻥ ﺩﺍﺭﻧﺪ.ﺑﻠﮑﻪ &= #65197;ﻭﺍﻥ ﻭ ﺫﺍﺕ ﻭﻧﻔس ﺁ&= #65255;ﻬﺎ،ﺳﺮﺍﺳﺮʌ= 27;ﮑس ﺍﻟﻌﻤﻞ ﻧﺸﺎﻥ &= #65193;ﺍﺩﻥ ﺍﺳﺖ.ﻭﻟﻰ ﺭﻭﺵ = ﭘﺰﺷﮑﺎﻥ ﺑﺮﻭﺵ ﺭﻓﺘﺎﺭ&#= 65263; ﻭﺳﻠﻮﻙ ﺷﺨﺼﻰ&#= 1548;ﺩﺭﻣﻌﺎﻟﺠﻪ ﺑﻴﻤﺎﺭ ﺧﻮﺩ،= 5259;ﺮ ﮐﺎﺭﻯ ﻭ ﻫﺮ ﺭﻭ= ﺷﻰ ﺭﺍ ﻣﻨﺎﺳﺐ ﺑﺪ&= #65165;ﻧﻨﺪ، ﻭﻳﺎ ﺩﺭ ﺗﺠﺮﺑ&= #65258; ﺧﻮﺩ ﺁﻧﭽﻪ= ; ﻣﻔﻴﺪ ﺑﺎﺷﺪ، ﺑﮑﺎﺭ &#= 65251;ﻴﮕﻴﺮﻧﺪ.ﻭﻟA= 264; ﺩﺭ ﺍﻧﺴﺎﻥ ﻋﺎ&= #65193;ﻯ ﻧﻔس ﻭﺭﻭﺍﻥ ﺗ&#= 65200;ﮐﻴﻪ ﻧﺸﺪﻩ ﺁﻧﻬﺎ،= 4400;ﻪ ﻫﻨﻮﺯ ﻧﻮﺭﻣﺎ&#= 65245; ﻫﺴﺘﻨﺪ،ﻧﻪ ﺩ= 5267;ﻮﺍﻧﻪ ﻭﻧﻪ ﺑﻴﻤﺎﺭ. ﺯ= ﻳﺮﺍ ﻫﻨﻮﺯ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﻭﭼﻴﺰﻯ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻘﻮّﻩ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﮐﺴ= ﺐ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ،ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﺍﺳﺖ،= 5175;ﺤﻘﻖ ﻧﺪﺍﺩه اﻧﺪ. ﻭ&#= 65247;ﺬﺍ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﮑ&= #65166;ﺭﻣﺎﻫﺎ ﻣﻴﺮﻭﻧﺪ.ﺍﻧﺴ&#= 65166;ﻥ ﻋﺎﺩﻯ ﺍﺧﺘﻴﺎ&#= 65197; ﻧﻔس ﺭﺍ ﺩﺭ ﺩﺳ&= #65174; ﻧﺪﺍﺭﺩ، ﮐﻪ ﺧ&#= 65262;ﺩ ﺩﺭ ﺩﺳﺖ ﺍﺧﺘﻴ&= #65166;ﺭ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ &= #65191;ﻮﻳﺶ ﻫﺴﺘﻨﺪ.ﻭ ﻟﺬﺍ = ﻣﺪﺍﻡ ﮐﺎﺭﻣﺎ ﺳﺎﺯﻯ &= #65169;ﻴﺸﺘﺮ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻭﺫﺍﺕ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﻨﺪ.ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺗﺰﮐﻴﻪ ﻧﻔس ﮐ&#= 65198;ﺩﻩ،ﻭﺑﺮﻭﺡ ﺍﻟﻬﻰ ﻣﻘﺪّس = 5207;ﺪﻩ ﺭﺳﻴﺪﻩ،ﮐﻪ ﺍ= 5247;ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺍﻟﻬﻰ &#= 65197;ﺍ ﺩﺍﺭﻧﺪ، ﻭ ﺑﺎ&#= 65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﮐﺮﺩه ا= 5255;ﺪ، ﺍﺧﺘﻴﺎﺭ ﺗﻦ ﻭ&= #65195;ﻫﻦ ﻭﺭﻭﺍﻥ ﺁﻧﻬﺎ&#= 1548;ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺭﻭﺡ &= #65165;ﻟﻬﻰ ﺁﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ = ﺍﺭﺗﺒﺎﻁ ﻣﺴﺘﻘﻴﻢ ﺑﺎ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ &#= 65191;ﻮﺩ ﺩﺍﺭﻧﺪ.ﻭﻫﺮﮐ&#= 65166;ﺭ ﺁﻧﻬﺎ ﺻﺤﻴح ا= 5203;ت ﻮ ﺑﺤﻖ ﻭﻟﻮ ﻗﺒ= ﻠﺎ ﺁﻧﻬﺎ ﮐﺎﺭﻫﺎ &= #65193;ﺭﺩﻭﺭﻩ ﺳﻠﻮﻙ،ﮔﻨﺎﻩ = 5169;ﻮﺩه اﺳﺖ. ﺯﻳﺮﺍ ﺑﻘ&= #65262;ﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺳﺖ &= #65261;ﺯﺑﺎﻥ ﺧﺪﺍ ﻫﺴﺘﻨﺪ ﻳ&= #65166;ﺣﺪّ ﺃﮐثر ﺩﺳﺖ ﻭﺯ= 5169;ﺎﻥ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻣ&#= 65268;ﺒﺎﺷﺪ.ﻭﺣﺪّ ﺃﻗﻞ ﺩﺳﺖ ﻭﺯﺑ&= #65166;ﻥ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس هست . ﻭ ﻟﺬﺍ ﻣﻌ&= #65212;ﻮﻡ ﻭ ﻣﺴﺌﻮﻟﻴّﺘ= 5264; ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﮔ= ﻨﺎﻩ ﺁﻧﻬﺎ ﺍﺯ ﻧﻈﺮ = ﺍﻟﻬﻰ ثوﺍﺏ ﺍﺳﺖ.ﻭﻟ= 5264; ﮔﻨﺎﻩ ﺁﻥ ﻧﻴﺴ&= #65174;،ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ ﻣﻴ&#= 64405;ﻮﻳﻨﺪ. ﻭﻳﺎ ﺁﻧﮑﻪ ﭘﻴ&= #65166;ﻣﺒﺮ ﻭﺍﻣﺎﻣﺎﻥ ﻭﺍ&#= 65261;ﻟﻴﺎ ﮔﻔﺘﻪ ﺑﺎﺷﻨﺪ.&= #64400;ﻪ ﺁﻧﺎﻥ ﺗﻨﻬﺎ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65251;ﻨﺎﺳﺐ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ= 548; ﮐﻪ ﺩﺳﺘﻮﺭ ﺣﻠ&= #65166;ﻝ ﻭﺣﺮﺍﻡ ﺑﺎ ﮔﻨ&= #65166;ﻩ ﻭث وﺍﺏ ﻣﻴﮕﻔ= 5176;ﻨﺪ.ﻭﮔﻨﺎﻩ ﺍﺯ ﻧﻈﺮﺍﻟﻬﻰ&#= 1548;ﺗﻨﻬﺎ ﺩﺭﺳﺎﻟﮑﺎﻥ ﻣ&#= 65220;ﺮﺡ ﺍﺳﺖ.ﺍﮔﺮ ﻫﺮ ﮐ= ﺎﺭ ﻣﺨﺎﻟﻒ ﺩﺳﺘﻮ&#= 65197; </spa= n>ﭘﻴﺮ ﺍﻟﻬﻰ A= 191;ﻮﺩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194; ﻭﺍﻟّﺎ ﻏﻴﺮ ﺳ&#= 65166;ﻟﮑﺎﻥ ﻫﺮﭼﻪ ﺑﮑﻨﻨﺪ&#= 1548;ﺣﺘﻰ ﻋﺒﺎﺩﺍﺕ ﻗﺸﺮ&#= 65263; ﮔﻨﺎﻩ ﺍﺳﺖ.ﻭﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺣﺘA= 264; ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻤ&= #65198; ﺭﻭﺯﻫﺎ ﺻﺎﺋﻢ &= #65261;ﺷﺒﻬﺎ ﻗﺎﺋﻢ ﺑﻌﺒﺎﺩ&#= 1578; ﺒﺎﺷﻨﺪ.ﺍﻣﺎ ﺑ&= #65264; ﺧﺒﺮﺍﻥ ﺟﺎﻫﻞ &= #65251;ﺴﺌﻮﻟﻴّﺘی ﻧﺪﺍﺭﻧﺪ.ﭼﻮﻥ&#= 65193;ﺭ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮی هستند .ᤨ= 0;ﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﮐﺎ&= #65197;ﻣﺎﺋﻰ ﻧﺪﺍﺭﻧﺪ،ﻭ ﺑ= 5166; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺑﺠﻬﺎﻥ ﻣﺘﻮﻟ&#= 65194; ﻓﻮﺭﻯ ﻣﻴﺸﻮﻧ&#= 65194;. ﺗﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65268;ﺸﺘﺮ ﺩﺭ ﺟﺴﻢ ﻭﺫﻫﻦ = ﻭﺭﻭﺍن ﻮﻗﺪﺭﺕ ﺩﺭﻙ ﺍ&= #65251;ﻮﺭ،ﻭ ﺑﺨﺼﻮﺹ ﺍﻫﻤﻴ&#= 1617;ﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺁﻧﮕﺎﻩ ﺍﮔﺮ ﺳﻠﻮﻙ ﻧﮑ&= #65256;ﻨﺪ،ﻗﻬﻘﺮﺍʌ= 59;ﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺭﺍ &= #65193;ﺍﺭﻧﺪ.ﻭﺍﮔﺮ ﺩﺭ ﺳﻠﻮﻙ ﺑﻬﺮ = ﺩﺭﺟﻪ ﺷﻬﻮﺩﻯ ﺭﺳﻴﺪ&#= 65255;ﺪ،ﺗﻮﻟﺪ ﺩﺭ ﻧﺴﺦ ﺑﺎﻟﺎ&= #65175;ﺮﻯ ﺑﺸﺮﻯ ﻣﺘﻮﻟﺪ &= #65251;ﻴﺸﻮﻧﺪ. ﮐﻪ ﺷﺎﻳﺪ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢ ﺑﺮﺳﻨﺪ ﻭﻭﻇﻴ&#= 65236;ﻪ ﮐﻦ ﻓﻴﮑﻮﻥ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65165;ﻧﺠﺎم ﺪﺍﺩﻩ ﺑﺎﺷﻨﺪ.&= #64400;ﻪ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﺮﻭﻧﺪ.ﺍﻣﺎ ﺑ&= #65268;ﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ،ﭼﻪ ﮐ= 5250; ﻋﻘﻞ ﻣﺘﻮﻟﺪ ﺷ&= #65262;ﻧﺪ،ﻭﭼﻪ ﻫﺮﻋﺎﻣﻠﻰ ﺍﻧ&#= 65166;ﻥ ﺭﺍ ﺩﻳﻮﺍﻧﻪ ﮐ&= #65198;ﺩﻩ ﺑﺎﺷﺪ، ﺿﻤﻦ ﺳ&#= 65198;ﻧﻮﺷﺖ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﻫ= ﻨﻮﺯ ﺩﺭﺣﻴﻮﺍﻧﻴّA= 174; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ.ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ،ﺗ= 5262;ﻟﺪ ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ = ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ.ﻭﻟﻰﻧ&#= 65258; ﺩﺭ ﮐﻤﺎﻝ ﻭ ﻣﺮ= ﺯﻫﺎﻯ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﻟﺎ ﮐﻪ ﺍﻧﺴ&= #65166;ﻥ ﭘس ﺍﺯ ﺧﺮﻭﺝ ﺍ&= #65199; ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ&#= 1548;ﺍﺻﻄﻠﺎﺣﺎ ﻣﻴﻤﻮﻧﻰ ﺧﻮﺩ&#= 1548;ﺑﻘﻮﻝ ﺣﮑﻤﺎﻯ ﻗﺪﻳﻢ &= #65259;ﻨﺪﻯ،ﻫﺰﺍﺭ ﻭ ﻳﻚ ﺑﺎﺭ ﺗﻮﻟ= ﺪ ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ.&= #65261;ﻫﺮ ﺑﺎﺭ ﺑﺎ ﻧﺴﺦ ﺑ= ﻬﺘﺮ ﻭﮐﺮﺍﻣﺎﺕ ﺑﻴ&#= 65208;ﺘﺮ.ﻭﻟﻰ ﺗﻨﻬﺎ ﺩﺭ ﻓﺼﻮ&= #65245; ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺍﺳﺖ، ﮐﻪ ﻣﺴﺌ&#= 65262;ﻟﻴّﺖ ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.ﺍﮔﺮ ﺍﺗﻤﺎﻡ ﺣﺠّﺖ &#= 65261;ﺗﻔﻬﻴﻢ ﺑﺸﻮﻧﺪ ﻭﻟﻰ ﺧ&= #65262;ﺩ ﻧﺨﻮﺍﻫﻨﺪ ﺑﺪ&#= 65165;ﻥ ﺑﭙﺮﺩﺍﺯﻧﺪ.ﮐ&#= 65258; ﻗﻬﻘﺮﺍﻫﺎﻯ ﻣ&#= 65204;ﺦ ﺣﻴﻮﺍﻧﻰ ﻣﺠﺪ&#= 65193; ﺩﺍﺭﻧﺪ.ﮐﻪ ﺷﺎ&= #65267;ﺪ،ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻃﻮ&= #65245; ﻣﻴﮑﺸﺪ ﺗﺎ ﺩﻭ&= #65169;ﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﺑﻔﺼﻮﻝ ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﺮﺳﻨﺪ.ﮐﻪ ﻫﻤ&= #65268;ﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﮑﻨﻨﺪ.ﮐﻪ ﺣﺎ&= #65247;ﺎ ﻣﻴﻔﻬﻤﻨﺪ ﻭﻧ&#= 65252;ﻰ ﮐﻨﻨﺪ.ﺁﻧﮕﺎﻩ &= #65247;ﺎﺟﺮﻡ ﻭ ﺑﺪﻭﻥ ﺟﺮﻡ ﻭ= ﮔﺎﺭﻣﻪ ﻭﮐﺎﺭﻣﺎ،ﻣﺠA= 194;ﺩﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐ&= #65258; ﺭﺳﻴﺪﻧﺪ،ﻫﻤA= 268;ﻦ ﺗﺰﮐﻴﻪ ﺗﺎﺷﻬ&#= 65262;ﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺍ = ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;.ﮐﻪ ﻗﻄﻌﺎ ﻧﻴﺰ ﺍﻧ&= #65184;ﺎﻡ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ. = ﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ= ﻣﺎﺩﻭﻥ ﺃﺗﻢ، ﺑﺎﻳﺪ ﺍ&#= 65199; ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﻭﺑﺸﺮﻯ، ﺑﺎﻧ= 5262;ﺍﻉ ﺑﻰ ﭘﺎﻳﺎﻥ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺗﺎ ﺃﺑﺪ = ﺑﺴﻮﻯ ﺧﺪﺍﻭﻧﺪ،ﻭﺗA= 208;ﺒّﻪ ﺍﺧﻠﺎﻗﻰ ﻭﺗﻘ&#= 65198;ّﺏ ﺻﻔﺎﺗﻰ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65207;ﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺑﺎﻟﺎﺗﺮ ﺑﺮﻭ&#= 65185; ﺍﻟﺎﺭﻭﺍﺡ ﻭﺭ&#= 65167;ّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑ&#= 65166;ﺯﮔﺸﺖ ﻫﻤﮕﺎﻧﻰ ﺩﺍﺭ&#= 65255;ﺪ.ﻭﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ&= #1548;ﺑﺎﻳﺪ ﺩﺭﺷﺶ ﻭﻟﺎﻳﺖ &= #65165;ﻟﻬﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻣ&#= 65260;ﺎﻯ ﺁﺩﻡ ﻳﺎ ﮐﻴﻮﻣ&= #65198;ث ﻭ ﻧﻮﺡ ﻳﺎ ﻣﻴﺘ= ﺮﺍ،ﻭ ﺑﻮﺩﺍ ﻭ ﺯﺭﺩﺷ&= #65174; ﻭﻣﺴﻴﺢ ﻭ ﻣﺤﻤ&= #65194;،ﺑﺘﺮﺗﻴﺐ ﺩﺭ ﻫﺮ ﺗﻮﻟﺪ ﭘ= س ﺍﺯ ﺗﺠﺪﻳﺪ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺑﻴﻚ ﺷﻬ&= #65262;ﺩ ﺑﺮﺗﺮ ﻭﺟﺪﻳﺪ &= #65191;ﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ،ﻭﺷﺶ ﺑ= 5166;ﺭ ﻣﻘﺎﻡ ﭘﻴﺎﻣﺒ&#= 65198;ﻯ ﺍﻟﻬی ﺮﺍ ﺧﻮﺍ&#= 65259;ﻨﺪ ﻳﺎﻓﺖ.ﺳﺎﻟﮑﺎ&#= 65255;ﻰ ﮐﻪ ﺑﺒﺮﺧﻰ ﺍﺯ = ﺷﻬﻮﺩﻫﺎ ﺑﺮﺳﻨﺪ،ﻭ ﺁﻧ= 5260;ﺎ ﺭﺍ ﺧﺎﺗﻤﻪ ﻧﺪ&= #65259;ﻨﺪ.ﺑﺎ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﻧﺪ.ﮐﻪ ﭘس ﺍﺯ ﺗﺠﺪﻳﺪ &= #65207;ﻬﻮﺩﻫﺎ، ﺑﻴﻚ ﺷﻬﻮﺩ ﺑﺮ&= #65175;ﺮ ﺑﻌﺪﻯ ﻧﻴﺰ ﺑﺮ&= #65203;ﻨﺪ. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺑ= ﻨﻮﺭ ﻗﺎﺋﻢ ﺑﺮﺳﻨﺪ.&= #65261; ﺑﮑﻠّﻰ ﺍﺯ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻧﺠﺎﺕ ﺩ&= #65165;ﺭﻧﺪ.ﻭﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﺭﺟﻌﺖ ﺑﺠﻬﺎﻥ ﺑﺎ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘل ﻮ &= #65211;ﻔﺎت ﻔﻮق اﻧﺴﺎﻧﻰ= 48; ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﻣﺤﻤﺪ،ﮐﻪ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺑﺠﻬﺎﻥ ﻣﺒﻌﻮ&#= 1579; ﻣﻴﮕﺮﺩﺩ.ﻭﺧﻮ&#= 65193; ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ ﺍﺳﺖ،ﻭ ﺗﺠﺴّA= 250; ﺭﻭﺡ ﺍﻟﻘ= ﺪس ﻗﺎﺋﻢ ﻭﺑﻨﺎﻡ &= #65165;ﻣﺎﻡ ﺁﺧﺮﺍﻟﺰﻣﺎﻥ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ، ﻭﻧﻪ ﭘ&#= 65166;ﻳﺎﻥ ﻋﻤﺮ ﺟﻬﺎﻥ،ﮐ= 5258; ﭘﺎﻳﺎﻧﻰ ﻫﻢ ﻧ&= #65194;ﺍﺭﺩ.ﻭﺣﺪّ ﺃﻗﻞ ﺳﺎﻟﻚ ﺑﺎ = ﺷﻬﻮﺩ ﭼﻬﺎﺭﻡ ﺻﻮﺭﺕ &= #65251;ﺮﺗﻀﻮﻯ،ﭘﺶ ﺍﺯ ﻣﺮﮒ ﻃﺒﻴﻌ&= #65264;، ﺑﺸﻬﻮﺩ ﻣﺼﻄﻔ&#= 65262;ﻯ ﻭﻗﺎﺋﻢ ﻣﻴﺮﺳ&#= 65194;. ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮ= ﻉ ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ.&= #65261;ﻟﻰ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ،ﺑﺎ ﻫﻔﺖ ﺷﻬﻮﺩ ﻧﻮ&= #65225; ﺑﺸﺮﻯ،ﺑﻨﺎﻡ = 4344;ﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﻭﻧ= ﻮﺭ ﻗﺎﺋﻢ ﻭﻋﺮﺵ ﺭ&= #65187;ﻤﺎﻥ،ﺩﺭ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﺷﻬﻮﺩﻫﺎﻯ ﺑﺮ&#= 65175;ﺮ ﻧﺪﺍﺭﻧﺪ.ﻭﻟﻰ &= #65207;ﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﻣﻨﺎﺳ= 5168; ﺯﻣﺎﻥ ﻭﻧﻴﺎﺯ &= #65191;ﻮﺩ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺎ&= #65227;ث ثوﺍﺑﻬﺎﻯ ﺫﺧA= 268;ﺮﻩ ﺁﺧﺮﺕ،ﺑﺮﺍﻯ = 5255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺎ ﻓﺼﻞ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺭﺟﻌﺖ ﮐﻨﻨﺪ. ﺗ= ﺎ ﺷﺎﻳﺪ ﺯﻭﺩﺗﺮ &= #65169;ﻨﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﺑ= 5166; ﻭﻟﺎﻳﺖ ﻣﻬﺪﻭ&#= 65263; ﺑﺮﺳﻨﺪ.ﻭ ﭘس ﺍ&= #65199; ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ،ﺍﻧﺘﻈﺎA= 197; ﺑﻬﺸﺘﻰ ﺩﺭ ﻋﺮ&= #65205; ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﺗﺎ ﺑﺎﺯ ﺩﺭﻧﻮﻉ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺭﺣﻤﺎﻧﻰ،ﺑﺠA= 260;ﺎﻥ ﺭﺟﻌﺖ ﮐﻨﻨﺪ. ﺍ= ﻧﺴﺎﻧﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5166;ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ،ﺩﺭ ﻳﻚ &#= 65251;ﻮﺟﻮﺩﻳّﺖ ﭼﻬﺎﺭﺑُﻌﺪﻯ= 48;ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﺭﺍ ﺟﻮﻟﺎﻥ &#= 65251;ﻴﺪﻫﻨﺪ.ﻭﺷﺎA= 267;ﺪ ﭘﺎﻧﺼﺪ ﺳﺎﻝ ﺩ&= #65197;ﺍﺯﻯ ﻋﻤﺮ ﺩﺍﺭﻧﺪ.ﻭ = ﺟﻬﺎﻧﻰ ﺩﺍﻧﺶ ﻃﺒﻰ ﻭﺗ&= #64401;ﻨﻴﮑﻰ ﻭ ﻋﻘﻠﻰ ﺩﺍﺭﻧ&= #65194;.ﻭ ﭘﻴﺎﻣﺒﺮ ﺁﻧﺎ&#= 65253; ﺭﺍ ﻓﺮﺷﺘﮕﺎﻥ &= #65261;ﻣﻠﺎﺋﻚ ﻣﻴﺨﻮﺍﻧﺪ ﻭ ﺭ&= #65261;ﺡ ﻣﺤﻤﺪ ﻭ ﻋﻠﻰّ &= #65175;ﺎﺭﻳﺨﻰ،ﺍﻭʌ= 47;ﻴﻦ ﺭﺟﻌﺖ ﮐﻨﻨﺪﮔ&#= 65166;ﻥ ﻋﺼﺮ ﻣﻬﺪﻯ ﻫﺴ&= #65176;ﻨﺪ.ﻭﺩﺭ ﺑﻨﺪﮔﻰ ﺳﻠﻮﮐ&#= 65264; ﺍﻭ.ﺗﺎ ﺷﺎﻳﺪ ﺁ= ﻧﺎﻥ ﻧﻴﺰ ﺑﻨﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﺑﺮﺳﻨﺪ.ﻭ ﺗﻨﻬ&= #65166; ﮐﺎﻣﻠﺎﻥ ﺑﺸﺮ&#= 65263; </spa= n>ﺷﺎﻫﺪ ﻧﻮﺭ A= 239;ﺎﺋﻢ،ﺑﻄﺮﻳﻘ= ﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﻳﮕﺎﻧﻪ ﺭﺟﻌﺖ ﮐﻨﻨﺪﮔ&#= 65166;ﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ. ﻭﺑﻘ&= #65268;ﻪ ﺩﺭ ﻧﺴﺨﻬﺎﻯ ﺑ&= #65260;ﺘﺮ ﻳﺎ ﺑﺪﺗﺮ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻭ ﺣﺘﻰ ﻗﺸﺮﻳّﻮ= 5253; ﻣﺬﻫﺒﻰ،ﺑﻬﺮ = 5255;ﺎﻡ ﻣﺴﻠﻤﺎﻧﻰ ﻭ ﻣ&= #65204;ﻴﺤﻰ،ﻭﺗﻤﺎʌ= 51;ﻰ ﺍﺩﻳﺎﻥ ﺩﻳﮕﺮ&#= 1548;ﮐﻪ ﻣﺸﺮﻙ ﻭﻣﻨﺤﺮ&#= 65235;ﺎﻧﻪ ﻋﺒﺎﺩﺍﺕ ﺑﺎﻃ&#= 65246; ﺁﺧﻮﻧﺪﻫﺎﻯ ﺍ&#= 65169;ﻠﻴﺴﻰ ﺭﺍ ﺩﺍﺭﻧﺪ.ﺩﺭ = ﻣﺴﺨﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻭﻳﺎ</= span> </spa= n>ﻓﺴﺨﻬﺎﻯ ﮔʌ= 68;ﺎﻫﻰ ﻭﺣﺘﻰ ﺭﺳﺨﻬﺎ&#= 65263; ﺟﻤﺎﺩﻯ ﻭﻭﺳﺨ&#= 65260;ﺎﻯ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﺗ&= #64401;ﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺧ&= #65262;ﺩ ﻣﻴﮑﻨﻨﺪ.ﺗﺎ ﺩ&= #65261;ﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ،ﺷﺎﻳﺪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﻨﺪ،ﮐﻪ ﺣﺘﻤﺎ ﻫﻤﻪ ﺧﻮ&= #65165;ﻫﻨﺪ ﺭﺳﻴﺪ.ﻭ ﺑﻘﻮﻝ = ﻋﺎﺭﻓﻰ،ﺯﻣﺎA= 255;ﻰ ﻣﻴﺮﺳﺪ، ﮐﻪ ﺟ&#= 65260;ﻨّﻢ ﺍﺯ ﺟﻬﻨّﻤﻴﺎ= 5253; ﺧﺎﻟﻰ ﻣﻴﮕﺮﺩ&#= 65193; ﻭ ﺍﮔﺮ ﻓﺮﺽ ﮐﻨ= ﻴﻢ، ﮐﻪ ﻣﻮﺟﻮﺩﺍﺕ &= #65183;ﺪﻳﺪﻯ ﺗﺤﺖ ﺃثیرﻯ ﺁA= 235;ﺮﻳﺪﻩ ﺍﻟﻬﻰ،ﻭﺭﻭﺣA= 264; ﺍﺯ ﺭﻭﺡ ﺍﻟﺄﺭ&= #65261;ﺍﺡ ﺍﻟﻠﻪ ﺑﺠﻬﺎﻥ &= #65255;ﺮﺳﻨﺪ.ﮐﻪ ﺍﻳﻦ ﭼﻨﻴﻦ ﻣﺤ&= #65194;ﻭﺩﻳّﺘﻰ ﻧﻴﺰ ﺩﺭ ﺧﺪﺍﻭ&= #65255;ﺪ ﻧﻴﺴﺖ.<o:p></o:p> = 5165;ﻟﺒﺘﻪ ﻋﻘﻞ ﻭ ﺫﻫﻦ ﻭ ﻧ= ;ﻔس ﻗﺎﺑﻞ ﺗﺠﺮﺑﻪ &= #65227;ﻴﻨﻰ ﻭﻣﺎﺩﻯ ﻭﻣﻮﺿ&#= 65262;ﻋﻰ،ﭼﻮﻥ ﻫﺮ ﺷﻴﺌﻰ ﺩﻳﮕ&= #65198; ﻧﻴﺴﺖ.ﻭﻟﻰ ﻗﺎ&= #65169;ﻞ ﺩﺭﻙ ﻫﺴﺖ.ﻭ ﻏﻴ= ﺮ ﻣﺴﺘﻘﻴﻢ ﺩﺭﻙ &= #65251;ﻴﮕﺮﺩﺩ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺭ&= #1572;ﻳﺎﻫﺎﻯ ﺧﻮﺩ ﺑﭽﺸﻢ ﺩﻝ = ﻣﻰ ﺑﻴﻨﻨﺪ،ﻭ ﮐﺎ= 5252;ﻠﺎﻥ ﺍﻟﻬﻰ ﺗﻤﺎﻡ ﻭ&= #65183;ﻮﺩﺷﺎﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍ&#= 65203;ﺖ.ﻭﻟﻰ ﺧﻮﺩﺷﺎﻥ ﻫﻤﺎ&#= 65253; ﻟﺤﻈﻪ ﮐﻮﺗﺎﻩ &= #65207;ﻬﻮﺩ ﻋﺮﺷﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺧﺎﻃﺮﻩ ﺩﺍﺭﻧ&#= 65194;.ﮐﻪ ﻣﺪﺍﻡ ﺗﺠﺪﻳﺪ &= #65153;ﻥ ﺧﺎﻃﺮﻩ ﻣﻴﮑﻨ&#= 65194; ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺑ&= #65166;ﻳﺪ ﮔﻔﺖ،ﮐﻪ ﺭﻭﺵ &#= 65169;ﺮﺭﺳﻰ ﺭﻓﺘﺎﺭﻯ ﻭ ﺑﺎ&= #65247;ﻴﻨﻰ ﺩﺭ ﻋﻠﺎﺝ ﺑﻴﻤ&= #65166;ﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺧﻮﺏ ﺍ&= #65203;ﺖ،ﻭﻟﻰ ﻳﮑﻰ ﺍﺯ ﻧﻤﻂ ﻫ= ﺎ ﻭ ﺭﻭﺷﻬﺎ ﻭﮔﻮ&= #65255;ﻪ ﻫﺎﻯ ﺑﺮﺭﺳﻰ ﺭ&= #65261;ﺍﻧﻰ ﺑﻴﻤﺎﺭ،ﺍﺯ ﻃ= 5198;ﻳﻖ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘ&= #65166;ﺭ ﺑﻴﻤﺎﺭ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺍﺻﻮﻟﺎ ﻓﮑﺮ ﺟ&= #65194;ﺍ ﮐﺮﺩﻥ ﻧﻔس ﻭﺭ&#= 65261;ﺍﻥ ﺍﺯ ﺗﻦ،ﺑﺮﺍﻯ &#= 65207;ﻨﺎﺧﺖ ﻭﺟﻮﺩﺵ،ﻭ ﻳﺎ &#= 65251;ﻌﺎﻟﺠﻪ ﺍﺵ ﻣﺤﺎﻝ ﺍﺳﺖ.= ﻭ ﺍﮔﺮ ﭼﻨﺎﻥ ﺷﻮ&= #65193;،ﮔﻮﺋﻰ ﺍﻭﻝ ﺑﻴﻤﺎﺭ ﺭ&= #65165; ﻣﻰ ﮐﺸﻨﺪ، ﺑﻌ&#= 65194; ﻣﻴﺨﻮﺍﻫﻨﺪ ﺍ&#= 65261;ﺭﺍ ﻣﻌﺎﻳﻨﻪ ﻭﻣﻌ&#= 65166;ﻟﺠﻪ ﻧﻤﺎﻳﻨﺪ.ﺍﺯ ﻃ&= #65198;ﻑ ﺩﻳﮕﺮ ﺗﻔﮑﻴﻚ &= #65165;ﻳﻦ ﻧﻔس ﻭﻧﺎﺧﻮﺩ= 5153;ﮔﺎﻩ ﺍﺯ ﻭﺿﻌﺶ،ﮐﻪ &#= 65259;ﻤﻪ ﺭﺍ ﺍﺯ ﺧﺎﺭﺝ ﺩ= ﺍﻧﺴته اﻧﺪ که اﻧﺒﺎʋ= 97; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻭ ﺷﺪﻩ ﮐﺎﺭ ﭘ= ﻴﭽﻴﺪﻩ،ﻭﺯﻣA= 166;ﻧﻬﺎﻯ ﺑﺴﻴﺎﺭ ﺩﺭﺍﺯ&#= 65263; ﻟﺎﺯﻡ ﺍﺳﺖ،ﺗ= 5166; ﻫﻤﻪ ﻣﺸﮑﻠﺎﺕ &= #65255;ﻔس ﺭﺍ ﻳﮑﺎﻳﻚ ﺷﻨ&= #65166;ﺧﺖ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺪﺳﺘﻮﺭ ﭘﻴﺮ ﺍﻟﻬﻰ، ﻫ&#= 65252;ﻪ ﺍﻳﻦ ﺧﺎﻃﺮﺍﺕ &= #65197;ﺍ ﺍﺯ ﺧﻮﺏ ﻭ ﺑﺪ ﻭ= ;ﻗﺪﻳﻢ ﻭ ﺟﺪﻳﺪ ﺑﺪﻭﺭ = ﻣﻴﺮﻳﺰﻧﺪ.ﭼﻮ&#= 65253; ﭼﻨﺪ ﺳﺎﻟﻰ ﺩﺭ = ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ ﺗﻤﺮﮐ&#= 65200; ﺩﺭ ﻧﻘﻄﻪ ﺍﻟﻬ&= #65264; ﺧﻮﺩ، ﺍﺻﻄﻠﺎ= 5187;ﺎ ﺭﻭﻯ ﭘﻴﺮ ﺍﻟﻬ&= #65264; ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ &= #65191;ﺪﺍﻭﻧﺪ،ﮔﺬʌ= 07;ﺘﻪ ﻭ ﺍﮐﻨﻮﻥ ﺧﻮﺩ&= #65197;ﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻴﮑ&#= 65256;ﻨﺪ ﻳﺎﻧﺎﺩﻳﺪﻩ ﻣ&#= 65268;ﮕﻴﺮﺩ.ﻳﺎ ﻫﻤﺎﻥ ﺍﺳﺘﻀﻌ&#= 65166;ﻑ ﺍﺭﺍﺩﻯ ﻭ ﺳﻠﻮ&= #64400;ﻰ،ﺗﺎ ﺑﺤﺪّﻯ ﮐﻪ ﺳﺎ&#= 65247;ﻚ ﺑﭙﺎﻯ ﻣﺮﮒ ﻧﻴ&= #65200; ﻣﻴﺮﺳﺪ،ﮐﻪ ﺧ= 5262;ﺩﺭﺍ ﻧﻴﺰ ﺩﺭ ﻣﻴﺎﻥ = ﻧﻤﻰ ﺑﻴﻨﺪ.ﻭ ﻓﺮﺍﻣ&= #65262;ﺷﻰ ﺳﺎﻟﻚ ﺍﺯ ﻧﻮﻉ = ﺑﻴﻤﺎﺭﻯ ﻓﺮﺍﻣﻮﺷﻰ ﻧﻴ&#= 65204;ﺖ.ﮐﻪ ﻗﺎﺑﻞ ﺗﺬﮐّﺮ &#= 65261; ﺑﻴﺎﺩﺁﻣﺪﻥ ﻫ&#= 65204;ﺘﻨﺪ ﻭﭼﻮﻥ ﺑﺨﻠﻖ ﺑ&= #65166;ﺯ ﮔﺮﺩﻧﺪ، ﻫﻤﻪ &#= 65153;ﻧﻬﺎ ﺭﺍ ﺑﺎﺯ ﺑﺨﺎﻃ&= #65198; ﺩﺍﺭﻧﺪ.ﺑﺨﺼﻮ&#= 65209; ﻳﺎﺩﺁﻭﺭﻯ ﺑﺪ&#= 65263; ﻫﺎﻯ ﭘﻴﺸﻴﻦ ﺧ&= #65262;ﺩ،ﮐﻪ ﺑﺎﻋث ﺷﺮﻣﻨﺪ= 4404;ﻰ ﮐﺎﻣﻞ ﺍﻟﻬﻰ،= 5165;ﺯ ﺧﺪﺍﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;، ﺭﻭﺯﻯ ﺻﺪ ﺑﺎﺭ = ﺍﺳﺘﻐﻔﺎﺭ ﺩﺍﺭﻡ.ﮐﻪ ﻳﮑﺼ&= #65194; ﮐﺎﺭ ﺑﺪ ﮔﺬﺷﺘ&= #65258; ﺧﻮﺩﺭﺍ ﺑﻴﺎﺩ &= #65251;ﻴﺂﻭﺭﺩ.ﻭ ﺍﺣﺴﺎس ﺷﺮﻣﻨ= 5194;ﮔﻰ ﺍﺯ ﺧﻮﺩ ﻭ ﺧﺪﺍ= ﻯ ﺧﻮﺩ ﻣﻴﮑﻨﺪ.ﮔ&= #65198;ﭼﻪ ﺑﺨﺸﻮﺩﻩ ﺍﻟﻬ&#= 65264; ﻫﺴﺖ.ﺑﺨﺼﻮﺹ ﺍ&= #65267;ﻨﮑﻪ ﺳﺎﻟﻚ ﺗﻨﻬﺎ ﮐ&= #65252;ﺘﺮﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺗﺰﮐ= ﻴﻪ ﻧﻔس ﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ،ﮐﻪ ﺑﻨﺠﺎﺕ ﻣﻴﺮﺳ&#= 65194;. ﻭﻫﻤﺎﻥ ﺣﺪّ ﮐ&#= 65236;ﺎﻳﺖ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5255;ﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻫﺴﺖ.ﻭ ﺑﻘﻴﻪ ﺗﺰﮐﻴﻪ &= #65259;ﺎ ﺩﺭ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺍﻧﻮﺍﻉ ﻓﻮق ﺒﺸﺮﻯ ﺍﺩ&#= 65165;مه ﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261; ﻫﺮﺑﺎﺭ ﺑﺎ ﻋﻘ&= #65248;ﻬﺎﻯ ﺑﻬﺘﺮ.ﺯﻳﺮﺍ ﺍ&= #65255;ﺴﺎﻧﻰ ﻋﺎﻗﻠﺘﺮ ﺗﻮﺍ&#= 65253; ﺗﺼﻮﺭ ﻋﻴﺐ ﻭﻣ&= #65228;ﺎﻳﺐ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﺑﺎ ﻗﺪﺭﺕ ﺗﺤﻤ&= #1617;ﻞ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #65261; ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘ&#= 1615;ﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﺭ&= #65165; ﺩﺍﺭﺩ.ﮐﻪ ﺑﺘﻮ&= #65165;ﻧﺪ ﮐﻤﻰ ﺑﻴﺸﺘﺮ ﺗ&= #65200;ﮐﻴﻪ ﮐﻨﺪ.ﻭ ﺍﻟّﺎ ﺭ&= #65261;ﺍﻥ ﻭ ﺭﻭﺡ ﭘﺎﻙ ﻣﻄ= ﻠﻖ ﺻﺪ ﺩﺭ ﺻﺪ ﺩﺭ ﻫ= ;ﺴﺘﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #64400;ﻪ ﻏﻴﺮﺍﺯ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﻭ ﺭﺏّ ﺍﻟﺄﺭﺑ&#= 65166;ﺏ،ﮐس ﺩﻳﮕﺮﻯ ﭘﺎﮐﻰ &= #65251;ﻄﻠﻖ ﺭﺍ ﻧﺪﺍﺭﺩ.ﻭ ﻟ= ﺬﺍ ﺭﻭﺡ ﺍﻟﻠﻪ، ﺗ&#= 65262;ﻟﺪﻯ ﺑﺠﻬﺎﻥ ﻭ ﺗﺠﺴ&= #1617;ﻢ ﺩﺭ ﻳﻚ ﻧﻮﻉ ﺑﺎ= ﻟﺎﺗﺮﻯ ﻧﺪﺍﺭﺩ. ﻭ ﻋﻠّ&= #65174; ﺗﻮﻟﺪﺍﺕ ﺩﺭ ﺍ&= #65255;ﻮﺍﻉ ﺑﺠﻬﻨّﻢ ﺟﻬﺎ= 5253;،ﻫﻤﺎﻥ ﻣﻌﺎﻳﺐ ﻧﺎ ﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻳﺎ ﻧﻔس ﻭ ﺭﻭﺍ&= #65253; ﻭ ﺫﺍﺕ ﺍﺳﺖ. ﻭ ᥴ= 9;ﻬﺸﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻧﺎ ﻣﺤﺪ&= #65261;ﺩ،ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺗﻮﻟﺪﺍﺕ ﺩﺭ = ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ.&= #64404;ﺮﭼﻪ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #64400;ﺎﻣﻠﺎﻥ ﺑﺎﺯ ﺭﺟﻌﺖ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﻬﻤﻴﻦ &= #65183;ﻬﺎن اﺳﺖ. ﭼﻪ ﺩﺭﮐُ&#= 65198;ﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍ&= #65173; ﺩﻳﮕﺮ. ﺳﻪ ﺑﻬﺸ= ﺖ ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﺤﻤﺪﻯ،ﺭﻭﺯA= 259;ﺎ ﺩﺭﻣﻌﺼﻮﻣﻴّA= 174; ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧﻰ ﺍﻟﻬﻰ،ﻭ ﺷﺒﻬ= 5166; ﺩﺭ ﺭؤﻳﺎﻫﺎ ﻭ &= #64404;ﺮﺩﺷﻬﺎﻯ ﻣﻠﮑﻮﺗﻰ ﭘﺮ ﺣ&= #64401;ﻤﺖ،ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺴ&= #65268;ﺎﺭ ﺷﻴﺮﻳﻦ،ﭼﻮﻥ = 5259;ﺮ ﺧﻮﺍﺏ ﻭ ﺭؤﻳﺎ&#= 65263; ﺷﺒﺎﻧﻪ،ﺑﻬﺸA= 174; ﺳﻮﻡ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺩ= 5197; ﮐﻨﺎﺭ ﻋﺮﺵ ﻭ ﺍ= ﻧﺘﻈﺎﺭ ﭘﻴﺪﺍﻳﺶ ﺗﻦ ﻫ&= #65166;ﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭ ﺟﻬﺎن ﺪﺍﺭ&#= 65255;ﺪ. ﮐﻪ ﻣﺴﻴﺮ ﺗﮑﺎ&= #65251;ﻞ ﺑﺪﻥ ﻫﺎ ﻭ ﺍﻧﻮ= ﺍﻉ، ﺑﮕﻔﺘﻪ ﺩﺍﺭﻭ&#= 65267;ﻦ ﺑﺘﺪﺭﻳﺞ ﭘﻴﺪ&#= 65165; ﻣﻴﺸﻮﺩ.ﻭ ﻫﺮ ﺭ= ﻭﺣﻰ ﺗﻦ ﻭ ﮊﻧﺘﻴﻚ ﺟ= ﺴﻤﺎﻧﻰ ﻧﻮﻋﻰ ﻣﻨﺎﺳﺐ &= #65191;ﻮﺩ ﺭﺍ ﺑﺎﻳﺪ ﭘﻴﺪ&= #65165; ﮐﻨﺪ، ﮐﻪ ﺑﺠﻬ&#= 65166;ﻥ ﻣﺘﻮﻟﺪ ﮔﺮﺩﺩ.&= #65153;ﻧﻬﻢ ﺩﺭ ﻳﻚ ﻣﺴﺎﺑﻘ&= #65258; ﺳﺨﺖ،ﺑﻴﻦ ﭘﺎ= 5255;ﺼﺪ ﻣﻴﻠﻴﻮﻥ ﺍﺳﭙ&#= 65198;ﻡ،ﮐﻪ ﺗﻨﻬﺎ ﻳﮑﻰ ﺍﺯ = ﺁﻧﻬﺎ ﻣﻮﻓﻖ ﺑﺪﺧﻮﻝ &= #65193;ﺭ ﺍﻭﻭﻝ ﻣﺎﺩﺭ ﻣ&= #65268;ﺸﻮﺩ،ﻭ ﻧﻄﻔﻪ ﺗﻮﻟﺪﺟ&#= 65204;ﻤﻰ ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﺪ = .<o:p></o:p> = 5175;ﺎﺯﻩ ﺗﻔﮑﻴﻚ ﻣﺤﺘﻮ&#= 65267;ﺎﺕ ﺫﻫﻨﻰ ﺑﻴﻤﺎﺭ&#= 1548;ﻋﻤﻠﺎ ﺍﻧﻮﺍﻉ ﺍﻧﺘﺰ&#= 65165;ﻋﻰ ﺫﻫﻦ ﺧﻮﺩ ﭘﺰﺷ&= #65242; ﺍﺳﺖ،ﮐﻪ ﻳﻚ ﺻ&#= 65236;ﺖ ﻳﺎ ﻋﺎﺩﺕ ﻳﺎ ﻋ= ﻴﺒﻰ،ﮐﻪ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193;ش ﺪﺭ ﺑﻴﻤﺎﺭ ﺍﺳ&= #65174;،ﺟﺪﺍ </spa= n>ﺍﺯ ﺩﻳﮕﺮ ﺻA= 236;ﺎت ﺑﺮﺭﺳﻰ ﻣﻴﮑﻨ&#= 65194;. ﻭﭼﺎﺭﻩ ﺳﺎﺯﻯ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﺁﻧ= 5260;ﻢ ﺑﺰﻭﺭ ﻣﻮﺍﺩ ﻣ&= #65192;ﺪﺭ ﺷﺪﻳﺪ،ﻭ ﺗﻠﻘ= 5268;ﻨﺎت ﻴﺎ ﻣﺤﺒّﺖ ﻓﺮ&#= 65165;ﻭﺍﻥ.ﻭ ﺑﺮﺍﻯ ﻳﻚ ﻣﻌﺎ&= #65247;ﺠﻪ ﻣﻮﻗّﺖ،ﺑﺮﺍʌ= 63; ﻳﻚ ﻋﻴب ﺮﻭﺍﻥ ﺑﻴ&#= 65252;ﺎﺭ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65200;ﺍﺭﺍﻥ ﺻﻔﺖ ﻋﻴﺐ ﻭﮐﻢ = ﻋﻴﺐ ﺩﺭ ﺫﺍﺕ ﺍﻧﺴﺎ&= #65253; ﻫﺴﺖ.ﻭ ﭘﺰﺷﻚ ﺍ= ﻧﺘﺨﺎﺏ ﻳﻚ ﺻﻔﺖ ﺭﺍ ﺍﮔ= ﺮ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﮐ&= #65166;ﺭﺵ ﺑﺎﺷﺪ ﭘﻴﺪﺍ ﻣ&= #65268;ﮑﻨﺪ.ﻭﻟﺬﺍ ﮐﺎﺭ ﺗﺰﮐﻴﻪ ﺩ&= #65197; ﺳﺮﺍﺳﺮ ﻣﻌﺎﻟ&#= 65184;ﺎﺕ ﺧﻮﺩ، ﺗﻮﺟّﻪ = 4400;ﺮﺩﻥ ﻭ ﻧﻈﺎﺭﺕ ﺧﺎﺭ&= #65183;ﻰ ﺍﺯ ﺑﻴﻤﺎﺭ ﻭﮐ&= #65166;ﺭ ﺑﺮﺩ ﻧﻈﺮﻳّﺎ= 5173; ﻭ ﻃﺮﺣﻬﺎﻯ ﻟﺎ&= #65199;ﻡ ﺍﺯ ﻧﻈﺮ ﭘﺰﺷﻚ = ﻣﻴﺒﺎﺷﺪ. ﺗﺎﺟﺎﺋﻰ ﮐﻪ ﮔ&= #65166;ﻫﻰ ﺑﻴﻤﺎﺭﻯ ﻣﺮﻳ&#= 65214; ﺩﺭ ﺧﻮﺩ ﭘﺰﺷﻚ = ﻫﻢ ﺃثر ﻣﻨﻔﻰ ﻣﻴ= 4405;ﺬﺍﺭﺩ.ﮔﻮﺋﻰ ﺧﻮﺩ ﭘﺰﺷﻚ ﻫﻤ&= #64381;ﻨﺎﻥ ﻭﺍﮔﻴﺮﻯ ﺑﻴﻤ&#= 65166;ﺭﻯ ﻣﺮﻳﺾ ﺧﻮﺩﺭﺍ&#= 65251;ﻴﻴﺎﺑﺪ. ﮐﻪ ﺗﻨﻬﺎ ﻫﻤﺴ&= #65198; ﭘﺰﺷﻚ ﺍﺣﺴﺎس &#= 65165;ﻳﻦ ﺗﻐﻴﻴﺮ ﺩﺭ ﺷﻮ&= #65259;ﺮ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﮐﻪ ﻣﻨﻄﻘ&= #65166; ﻧﻪ ﻣﻴﺘﻮﺍﻥ ﻣ&= #65256;ﮑﺮ ﻭﺟﻮﺩ ﻧﻔس ﻭﺭ&#= 65261;ﺍﻥ ﺷﺪ،ﮐﻪ ﺍﻣثاʌ= 45; ﻫﻴﻮﻡ ﻟﺎ ﻣﺮﮐﺰﻯ ﻣﻴ&= #64405;ﻮﻳﻨﺪ،ﻭﻧﻪ ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﺷ&= #65256;ﺎﺧﺖ ﮐﺎﻣﻞ ﺫﻫﻦ ﺻﺤ&= #65170;ﺖ ﮐﺮﺩ،ﮐﻪ ﻣﺮﮐ= 5200;ﻯ ﻫﺎ ﻣﻴﮕﻮﻳﻨﺪ. = ﭼﻮﻥ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﺍ&= #65203;ﺖ ﻭﻟﻰ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ،ﺳﺎﻟﻚ ﺍﺑﺘﺪﺍ ﺑﺎ ﻋﻠ&= #65250; ﺍﻟﻴﻘﻴﻦ ﻭ ﻃﺒ&= #65238; ﻧﻈﺮﻳّﺎﺕ ﻭ ﮔ&#= 65236;ﺘﻪ ﻫﺎﻯ ﭘﻴﺮ،ﺑﻮ= 5183;ﻮﺩ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5191;ﻮﺩ ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ،ﻣﻌﺘﻘﺪ = 5251;ﻴﺒﺎﺷﺪ، ﮐﻪ ﻫﺴﺖ.ﺳﭙس ﺩ&= #65197; ﺭؤﻳﺎﻫﺎ ﺑﭽﺸ= 5250; ﺩﻝ،ﺭﻭﺍﻥ ﺧﻮ= 5193;ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ.ﻭ ﺣﺘ= ﻰ ﭘس ﺍﺯ ﭘﻴﺸﺮﻓ&#= 65176;ﻬﺎﻯ ﺷﻬﻮﺩﻯ،ﮐﻪ ﻫ= 5252;ﺎﻥ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ &= #65169;ﭽﺸﻢ ﺩﻝ ﺍﺳﺖ.ﭼﻪ ﺭﺳ= ﺪ ﮐﻪ ﭼﻮﻥ ﺳﺎﻟﻚ = ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷﺪﻩ ﺑﺨ&= #65248;ﻖ ﺑﺎﺯﮔﺸﺖ ﺧﻮﺩ &= #65187;ﻖ ﺍﻟﻴﻘﻴﻦ ﺍﺳﺖ.&= #65261; ﺧﻮﺩﺵ ﻧﻴﺰ ﻣﺠ&= #65204;ّﻤﻪ ﺍﻧﺴﺎﻧﻰ ﺍﺯ<sp= an dir=3DLTR> ﺣﻖ ﺍﻟﻴﻘ= ﻴﻦ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺩﺭ ﺳﻄﺢ ﻣﻨﺘﻈ&= #65198;ﺍﻥ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﮐﻪ ﻫﻔ= 5174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﻧﺪ.ﺗﺎﻫﻢ &= #65169;ﺪﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻨﺎﺳﺐ ﺩﺭﺟﻪ &= #64400;ﻤﺎﻝ ﺭﻭﺡ ﺩﺭ ﺟﻬﺎﻥ = ﺁﻣﺎﺩﻩ ﮔﺮﺩﺩ، ﻭ ﻫﻢ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺍﻭ ﺩﺭ ﺟ= ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻭ ﺑﺨﻠ&= #65238; ﺑﺎ ﺷﻬﻮﺩ ﻧﻮﺭ = ﺭﺣﻤﺎﻥ ﺑﺎﺯ ﮔﺮﺩﺩ.ﮐﻪ = ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺍﻭﻟﻴ&#= 65254; ﺁﻧﺎﻥ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﮐﻪ ﻧﺎﻡ ﻗﺎﺋﻢ ﺁﺧ&= #65198; ﺍﻟﺰﻣﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﺍﻭﻝ ﺍﻟﺰﻣﺎﻥ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﮔﻮﺋﻰ ﺍ&= #65199; ﺃﺯﻝ، ﺳﺮﻧﻮﺷ= 5174; ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﻫ&= #65198; ﺭﻭﺡ ﺍﺯ ﻗﺒﻞ ﺁ= ﻣﺎﺩﻩ ﺍﺳﺖ.ﻭ ﻫﺮ ﺑﺎﺭ= ﻣﺮﺑّﻰ ﺍﻟﻬﻰ ﻳﻚ ﺭﻭﺡ = ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺍ= 5199; ﻗﺒﻞ ﻣﻘﺮﺭ ﺍﺳ&= #65174;. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻭﺍﻟﺪﻳﻦ ﺟﺴﻤ&#= 65166;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻳﻚ = ﺭﻭﺡ ﻣﻘﺮﺭ ﺑﻮ= ;ﺩﻩ ﺍﺳﺖ.ﻭ ﺑﺎﻟﺄﺧ&= #65198;ﻩ ﻋﻠّﺖ ﺗﻨﺎﻗﺾ &#= 65255;ﻔﻰ ﻭ ﺍثباﺕ ﻭﺟﻮA= 193; ﻧﻔس ﻭﺭﻭﺍﻥ ﻳ&#= 65166; ﺭﻭﺡ،ﺑﻴﻦ ﻓﻴ= 5248;ﺴﻮﻓﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺍﻳ&= #65254; ﺍﺳﺖ،ﮐﻪ ﻓﻴﻠ= 5250; ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎ&#= 65253; ﻧﺘﻴﺠﻪ ﮐﺎﺭ ﺫ&= #65259;ﻨﻰ ﻭ ﺃﻫﺮﻳﻤﻨﻰ ﺗ&= #65156;ثیرﺍﺕ ﻧﺎﺧﻮﺩﺁﮔﺎه = 5256;ﺪﻳﺪه اﻧﺪ. ﭘس ﻫﻤﻪ ﺍ&= #65235;ﻌﺎﻝ ﺍﻧﺴﺎﻥ ﻋﮑس ﺍ&#= 65247;ﻌﻤﻞ ﺗﺄثیرﺍﺕ ﻫﻢ A= 165;ﮐﻨﻮﻧﻰ ﻧﻴﺴﺖ. ﮔﻮﺋﻰ ﺗ= ﺄثیرﺍﺕ ﺍﺯ ﮐﻮﺩﮐﻰ ﻧﻴ&= #65200; ﺟﺎﺋﻰ ﻣﺤﻔﻮﻅ</= span> </spa= n>ﺑﻮﺩﻩ ﺍﺳﺖš= 8;ﻭ ﺍﻳﻨﻚ ﺍﻧﺴﺎﻥ &= #65255;ﻴﺰ ﺍﺧﺘﻴﺎﺭﻯ ﺍﺯ &= #65191;ﻮﺩ ﺩﺍﺭﺩ،ﮐﻪ ﺍﺧ= 5176;ﻴﺎﺭﻯ ﺍﺯ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻭ ﺷﺪﻥ ﻣﻘﺎﻡ ﺗ= ﮑﺎﻣﻠﻰ ﺭﻭح ﺪﺍﺷته ﺒA= 166;ﺷﺪ.ﻭ ﻫﻢ ﻋﮑس ﺍﻟﻌﻤ&#= 65248;ﻰ ﺍﺯ ﺗﺄثیرﺍﺕ A= 191;ﺎﺭﺟﻰ ﻭ ﻣﺤﺮّﮐﻬﺎ ﻭ&#= 65251;ﻮﺗﻴﻮ ﻫﺎﻯ ﻫﻢ ﺍﮐﻨﻮ&= #65255;ﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺍﻧﺴ&= #65166;ﻥ ﮐﺎﻣﻞ ﺍﺧﺘﻴﺎ&#= 65197;ﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺩ، &#= 65261; ﻋﮑس ﺍﻟﻌﻤﻠﻬ= 5166;ﻯ ﻣﻨﺎﺳﺐ ﻭﻣﻘﺒ&#= 65262;ﻝ،ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﺄثی= 85;ﺍﺕ ﻣﺤﺮﮐﻬﺎﻯ ﺧﺎ&#= 65197;ﺟﻰ ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﻴ&= #65170;ﺎﺷﺪ.<o:p></o:p> = 5175;ﺎ ﺍﻳﻨﺠﺎ ﺑﺤث ﻣ&#= 65166; ﺩﺭﺑﺎﺭﻩ ﺩﻭ ﻧ&= #65224;ﺮﻳّﻪ ﺩﺭ ﺑﺎﺭﻩ ﻧﻔس &= #65261;ﺭﻭﺍﻥ ﺑﻮﺩ.ﺁﻧﭽﻪ ﻫﻴ&= #65262;ﻡ ﻟﺎ ﻣﺮﮐﺰﻯ ﻣﻴ&= #64405;ﻮﻳﺪ، ﮐﻪ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193;ﻯ ﺩﺭ ﺭﻭﺍﻥ ﻭﺟﻮ&= #65193; ﻧﺪﺍﺭﺩ.ﮔﻮﺋﻰ &= #65191;ﺎﻃﺮﺍﺕ ﮔﺬﺷﺘﻪ ﺩﺭ ﻃﺒ&= #65240;ﺎﺕ ﻳﻚ ﺃﻧﺒﺎﺭ ﺍﻧ&= #65170;ﺎﺷﺘﻪ ﺷﺪه اﻧﺪ.ﻭﻧﻪ &#= 64380;ﻴﺰﻯ ﭼﻮﻥ ﻃﺒﻘﺎﺕ ﭘ&= #65268;ﺎﺯ،ﮐﻪ ﻫﺮ ﺭﻭﻳﻪ ﺟﺎﻣ&= #65226; ﺗﻤﮑﺎﻡ ﺭﻭیه = 575;ﻯ ﺯﻳﺮﻳﻦ ﺑﺎﺷﺪ. = ﻭ ﺑﺎ ﻣثاﻝ ﺑﻬﺘ= 5198;ﻯ،ﭼﻮﻥ ﺑﺎﺩﮐﻨﻚ ﻭ ﺑﺎ&= #65247;ﻮﻥ،ﮐﻪ ﻣﺪﺍﻡ ﺑﺎﺩ ﺑﻴ&= #65208;ﺘﺮ ﺷﻮﺩ. ﻫﻤﭽﻨﺎﻥ = ﻫﻤﺎﻥ ﺑﺎﻟﻮﻥ ﻭﺍﺣﺪ&#= 65263; ﺍﺳﺖ.ﺍﻣﺎ ﻧﻈﺮ&= #65267;ّﻪ ﭘﻴﺮﻭﺍﻥ ﻣﺮﮐ&#= 65200;ﻳّﺖ ﻧﻔس ﺍﺳﺖ،ﮐﻪ = 4404;ﻮﺋﻰ ﻗﻄﺮﺍﺕ ﺁﺏ ﺩﺭ = ﺩﺭﻳﺎ ﺑﺎﺷﺪ.ﮐﻪ ﺑﺎﺯ = ﺗﻔﮑﻴﻚ ﻣﺤﺘﻮﻳﺎﺕ ﺩﺭ &= #65267;ﻚﺍﻧﺘﺨﺎﺏ ﺫﻫﻨﻰ ﭘﺰﺷﻚ ﻣ&= #65228;ﺎﻟﺞ ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧ&#= 65264; ﻣﻤﮑﻦ ﺍﺳﺖ.ﮐﻪ = ﻋﺎﺩﺕ ﺟﺪﻳﺪ ﻳﺎ ﻃﺮﺯ = ﻓﮑﺮ ﺗﺎﺯه اﻯ ﺭﺍ ﺑ&#= 65184;ﺎﻯ ﻋﺎﺩﺕ ﻗﺒﻠﻰ ﺑ&= #64405;ﺬﺍﺭﺩ ﻭﻟﻰ ﻫﻤﻴﻦ ﻣﻌ&= #65166;ﻟﺠﺎﺕ ﺭﻭﺍﻧﻰ،ﺑﺎﺯ = 5191;ﻮﺩ ﺩﻭ ﻗﺴﻤﺖ ﺗﻘﺴ&= #65268;ﻢ ﻣﻴﺸﻮﻧﺪ.ﻳﻚ ﻧ&= #65224;ﺮﻳّﻪ ﮐﻪ ﻧﻔس ﻭ ﺭﻭﺍ&= #65253; ﺭﺍ ﻣﻮﺟﻮﺩﻯ ﺟ&= #65200;ﺋﻰ ﻣﻴﺪﺍﻧﺪ ﻭﺑﺸ&#= 64401;ﻞ ﻣﻮﻧﺎﺩ ﻣﻴﮕﻮ&#= 65267;ﻨﺪ، ﮐﻪ ﻳﻚ ﻣﻦ ﺧﺎﻟ= ﺺ ﻭ ﺑﺴﻴﻄﻰ ﺑﺎﺷ&= #65194;، ﮐﻪ ﻣﺮﮐﺰ ﺍﻳﻦ = ﻭﺍﺣﺪ ﻧﻔس ﺭﺍ ﺗﺸﮑﻴ&#= 65246; ﻣﻴﺪﻫﺪ.ﻳﺎ ﻫﻤ&= #65166;ﻥ ﮐﻪ ﻣﺎ ﺭﻭﺡ ﻓﺮ= ﺩﻯ ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ= ; ﺍﺯ ﺃﺯﻝ ﺍﺯ ﺭﻭﺡ ﺍ= ﻟﺄﺭﻭﺍﺡ ﺍﻟﻠﻪ ﺟﺪﺍ ﺷﺪ&= #65257;،ﺗﺎ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﻓﺮﺍﻭﺍﻥ ﺗﺤﺖ &= #65183;ﻤﺎﺩﻯ ﻭ ﺟﻤﺎﺩﻯ ﻭ ﺍﻧ= ﻮﺍﻉ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ،ﻭ ﻓﺮﺍﻭﺍﻥ ﻓﺼﻮ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪﻩ، ﮐﻪ ﺧﻮﺩ ﻫﺰﺍﺭ = ﺑﺎﺭ ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮ&#= 65263; ﺑﺎ ﺗﮑﺎﻣﻞ ﻭ ﺷ= ﺪﻥ،ﺑﺮﺍﻯ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺑﻌ&= #65194;ﻯ ﺁﻣﺎﺩﻩ ﮔﺮﺩﺩ. = ﻭﻫﺮ ﺑﺎﺭ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﻧﻮﻋﻰ ﺧﻮﺩ ﺭﺍ&= #1548;ﺻﺮﻑ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5267;ش ﻤﻴﮑﻨﺪ،ﮐﻪ ﺑ= 5198;ﺍﻯ ﻧﻮﻉ ﺑﻌﺪﻯ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺎﺷ&#= 65194;. ﮐﻪ ﺁﻧﮕﺎﻩ ﺭﻭ&= #65185; ﻧﻴﺰ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻘﻮّﻩ ﺟﺪﻳﺪﻯ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ،ﮐﻪ ﻣﻨ= 5166;ﺳﺐ ﺑﺎﺯ ﻧﻮﻉ ﺑﺎﻟ&= #65166;ﺗﺮ ﺑﺎﺷﺪ.ﻭﺍﮔﺮ ﻣ&= #65176;ﺤﻘﻖ ﻭ ﺑﺎﻟﻔﻌﻞ ﮔﺮ&= #65193;ﺩ.ﻭﻣﺎ ﺍﻳﻦ ﺭﻭﺡ ﻓﺮﺩ&= #65263; ﺭﺍ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﻴﮕﻮﺋﻴﻢ.ﭼﻪ &= #65261;ﻗﺘﻰ ﮊﻧﺘﻴﻚ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;، ﻭﭼﻪ ﻭﻗﺘﻰ ﺑﮑ&= #65252;ﺎﻝ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺮﺳﺪ. ﺑﺎﺯ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ،ﮐ= 5258; ﺭﺑﻄﻰ ﺑﮋﻧﺘﻴ&#= 65242; ﺟﺴﻤﺎﻧﻰ ﺧﻮﺩ &= #65267;ﺎ ﻭﺍﻟﺪﻳﻦ ﺧﻮﺩ &= #65255;ﺪﺍﺭﺩ.ﻭ ﺑﺘﻌﺒﻴﺮ ﺩﻳﮕ&#= 65198;ﻯ،ﻧﻈﺮﻳﻪ ﺍﻳﻦ ﻣﻌﺘﻘﺪﺍ&#= 65253; ﻣﻮﻧﺎﺩ ﺭﺍ ﻣﻴ&= #65176;ﻮﺍﻧﻴﻢ،ﻫﻤʋ= 66;ﻥ ﺭﻭﺡ ﻣﺪﺑّﺮ ﺍ&#= 65247;ﻬﻰ ﺍﻧﺴﺎﻥ ﺑﺪﺍﻧ&#= 65268;ﻢ،ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ = ﻧﻔس ﻭﺫﻫﻦ ﻭ ﺗﻦ ﻣﻮ= ﺟﻮﺩ ﺭﺍ ﺗﺤﺖ ﮐﻨﺘﺮ&= #65245; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ. ﻭﺗﻨﻬﺎ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺍﺧﺘﻴﺎ&#= 65197;ﺁﺯﺍﺩ ﺍﻧﺴﺎﻥ ﺩﺭ ﺫﻫ&= #65254; ﻭ ﺟﺴﻢ،ﻣﻴﺘﻮ= 5165;ﻧﺪ ﺑﺎ ﺗﺴﺮﻳﻊ، ﺗ&#= 65200;ﮐﻴﻪ ﻧﻔس ﻭ ﺗﮑﺎﻣﻞ &= #64400;ﻨﺪ،ﮐﻪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺁﻳﻨﺪﻩ ﺑﺮﺍﻯ &= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺭﻭﺡ ﺧ&= #65262;ﺩ ﺭﺍ،ﻇﺮﻑ ﻫﻔﺖ &#= 65203;ﺎﻝ ﺧﺎﺗﻤﻪ ﺑﺪﻫﺪ. = ﻭ ﻳﺎ ﺩﻟﺒﺴﺘﮕﻰ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻭﮐﺎﺭﻣﺎﺋﻰ ﺩ&#= 65165;ﺭﺩ،ﮐﻪ ﺑﺮﺣﺴﺐ ﻣﻘﺪﺍ&#= 65197; ﮐﻤّﻰ ﻭﮐﻴﻔﻰ &#= 64404;ﻨﺎﻫﺎﻥ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ &= #65261; ﺧﻄﺎﻫﺎ،ﺳﻘﻮA= 217; ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻧ&= #65198;ﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﮑﻨﺪ &= #64400;ﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺩ&= #65197; ﺑﺎﺭﻩ ﻗﺸﺮﻳّ= 5262;ﻥ ﻣﺬﻫﺒﻰ ﻗﺸﺮﻯ&#= 1548;ﺑﻬﺮ ﺩﻳﻦ ﻭﻣﺬﻫﺒﻰ &= #65169;ﺨﺼﻮﺹ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺁ&#= 65255;ﻬﺎ،ﭼﻨﺎﻥ ﻣﺴﺦ ﻭ ﻣﺴﺨﺮﻩ = ﻣﻴﺸﻮﻧﺪ،ﮐﻪ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ = ﺧﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺧﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ ﺯﻳﺮﺍ ﻣﻤ&= #64401;ﻦ ﺍﺳﺖ، ﻣﺎﺭ ﻭﻣ&#= 65262;ﺭ ﻧﻴﺰ ﺑﺸﻮﻧﺪ.ﺍ&= #64404;ﺮ ﮐﻪ ﺑﻔﺴﺦ ﮔﻴﺎ&= #65259;ﻰ ﻭ ﺭﺳﺦ ﺟﻤﺎﺩﻯ = ﻭﻭﺳﺦ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻫ&= #65250; </spa= n>ﻧﺰﺩﻧﺪ .ﺁﻧ@= 405;ﺎﻩ ﺑﺠﺎﻯ ﭼﻨﺪ ﺻﺪ = ﻫﺰﺍﺭ ﺳﺎﻝ،ﭼﻨﺪﻳﻦ = 5251;ﻴﻠﻴﻮﻥ ﺳﺎﻝ ﻟﺎﺯﻡ ﺍﺳ&= #65174;، ﺗﺎ ﺑﺎﺯ ﺍﺯ ﻧﺮ= ﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﻨﺎﭼ&#= 65166;ﺭﻯ ﺑﺮﺣﺴﺐ ﻓﻄﺮﺕ&#= 1548;ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ = ﺍﻭﺍﺧﺮ ﻓﺼﻮﻝ ﺁﻥ ﺑﺮﺳ&= #65166;ﻧﺪ، ﻭﻫﻤﻴﻦ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺗﺎ ﺷﻬﻮﺩ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺭﺍ ﺑﻨﻤﺎﻳﺪ ﮐ&= #65258; ﻫﻤﮕﻰ ﺍﺭﻭﺍﺡ &= #65187;ﺘﻰ ﺭﻭح هر ﻭﻳﺮﻭ= 87; ﻭﺃﺗﻢ،ﺯﻣﺎﻧ= ﻰ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ &#= 65261; ﺣﺘﻰ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﺩﺭ ﻟﺎﻫﻮﺕﺑﻨ&#= 65200;ﺩ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺑﺎﺯﮔﺸﺖ ﻧﻤﺎ&#= 65267;ﻨﺪ،ﮐﻪ ﺣﺘﻤﺎ ﺑﺴﻮﻯ ﺍ&= #65261; ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;.ﻧﻪ ﺩﺭ ﻣﺮﮔﻬﺎ ﺑﻠ&= #64401;ﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺷﻬﻮﺩﻯ .<o:p></o:p> = 5165;ﮔﺮ ﺍﻳﻦ ﻣﻮﻧﺎﺩﻫ&#= 65166; ﺭﺍ ﺑﭙﺬﻳﺮﻳﻢ&#= 1548;ﺑﺎﻳﺪ ﮔﻔﺖ ﺑﺎﺯ ﺗﮑﺎ&= #65251;ﻞ ﻗﺒﻠﻰ ﺩﺍﺷﺘﻪ&#= 1548; ﮐﻪ ﺑﺎﻣﺮﻭﺯ ﺭ&= #65203;ﻴﺪﻩ. ﻭ ﺩﺭ ﻫﺮ ﺗﻮﻟﺪ= ﺑﻌﺪﻯ،ﺗﻤﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﺼﻮﺭﺕ </spa= n>ﻳﻚ ﻣﻮﻧﺎﺩš= 8; ﻓﺮﺩ ﻭﺗﻨﻬﺎ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﺍﻣﺎ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩ ﺭﻭﺍﻧﻰ &= #65165;ﺯ ﻧﻈﺮ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ، ﮐﻪ ﻟﺎﺯﻣﻪ ﮐﻴ&= #65236;ﻴّﺖ، ﻭﺍﺯ ﻣﮑﺎﻧﻴﺰ&#= 65249; ﺁﻥ ﺧﺒﺮﻯ ﻧﺪﺍ&= #65197;ﻳﻢ.ﻭﺣﺘﻰ ﺗﻐﻴﻴﺮﺍﺕ ﻭ ﺍ&= #65211;ﻠﺎﺣﺎﺕ ﺁﻥ،ﻧﻪ ﺑﻬﻤّA= 174; ﻭ ﺳﻌﻰ ﺳﺎﻟﻚ ﺍ= ﺳﺖ،ﮔﺮﭼﻪ ﺍﻳﻦ ﻫﻤّﺖ ﺷﺮ&#= 65217; ﻟﺎﺯﻡ ﻫﺴﺖ.ﻭ ﻧ= ﻪ ﺑﺎ ﻣﻌﺠﺰﻩ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548; ﮐﻪ ﺍﻳﻦ ﻧﻴﺰ ﺷ= ﺮﻁ ﻟﺎﺯﻣﻰ &#= 65251;ﻴﺒﺎﺷﺪ.ﺑﻠک = 7; ﺪﺭﺷﺮﻁ ﮐﺎﻓﻰ&#= 65193;ﺭﻣﺸﻴت اﻟﻬﻰ ﺩﺭ ﺳﺮﻧ&#= 65262;ﺷﺖ ﻓﻌﻠﻰ،ﻭ ﺩﺭ ﺩ&#= 65165;ﻭﺭﻯ ﺍﻟﻬﻰ ﺩﺭ ﻫﻔﺖ = ﻣﺮﺣﻠﻪ،ﻭ ﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ &= #65203;ﻠﻮﮐﻰ ﻭﺑﺎﻟﺄﺧﺮﻩ ﻣ&#= 65208;ﻴّﺖ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5255;ﺠﺎﺕ ﻭ ﻳﺎ ﺑﺎﺯﮔﺸﺖ = ﺑﺨﻠﻖ.ﻭﻟﻰ ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ﻰ ﭼﻨﺎﻥ ﺍﺳﺖ،ﮐ= 5258; ﺩﺭ ﺷﺮﻁ ﺍﻭﻝ ﻟ= ﺎﺯﻡ،ﻣﻨﺠﺮ ﺑﺸﺮﻁ ﮐﺎﻓﻰ ﺩ&= #65197; ﺣﺼﻮﻝ ﺣﺘّﻰ ﺃ&#= 65227;ﻠﻢ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; . ﺍﻣﺎ ﮔﺮﻭﻩ ﺩﻭ= ;ﻡ ﺍﺯ ﻣﻌﺘﻘﺪﺍﻥ &= #65251;ﺮﮐﺰﻳّﺖ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65255;ﻔس وﺭﻭﺡ ﺩﺭ ﺑﻴﻤ&#= 65166;ﺭﺍﻥ ﻭﺑﻴﺸﺘﺮ ﻣﻨﻈ&#= 65262;ﺭ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺁ&= #64404;ﺎﻩ ﺭﻭﺍﻧﻬﺎﻯ ﺳﺎ&#= 65247;ﻢ،ﻣﻮﺭﺩ ﻧﻈﺮ ﭘﺰﺷﮑﺎﻥ &= #65261; ﻓﻴﻠﺴﻮﻓﺎﻥ ﺭ&#= 65261;ﺍﻥ ﺷﻨﺎس ﻣﻴﺒﺎﺷ= 5194; ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺩ&= #65261;ﻡ ﺍﺯ ﻣﻌﺘﻘﺪﺍﻥ &= #65169;ﻮﺣﺪﺕ ﻧﻔس ﻣﻴﮕﻮﻳﺪ= 548;ﭼﻴﺰﻯ ﺑﻨﺎﻡ ﻣﺮﮐﺰ ﻭ&= #65251;ﻮﻧﺎﺩ ﻧﻴﺴﺖ،ﻭ ﺭﻭﺍ= 5253; ﺭﺍ ﺧﻮﺩﺁﮔﺎﻩ &= #65165;ﻧﺴﺎﻥ،ﺗﻨﻬʋ= 66; ﻣﺤﺘﻮﻳﺎﺕ ﺗﺠ&#= 65198;ﺑﻰ </spa= n>ﺷﺨﺺ ﺍﻧﺴﺎʌ= 53; ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻗﺒﻞ &= #65165;ﺯ ﺁﻏﺎﺯ ﺫﺧﻴﺮﻩ &= #65207;ﺪﻥ ﺗﺠﺮﺑﻴّﺎﺕ ﺷ= 5192;ﺺ،ﺳﺮﻧﻮﺷﺖ ﻓﻌﻠﻰ ﺗﺠﻠّﻰ &#= 65197;ﻭﺍﻧﺎﻳﻦ ﺗﻮﻟﺪ ﮐﻪ ﻣﺤﺼ&= #65262;ﻝ ﺗﻮﻟﺪﺍت ﭙﻴﺸ= 5268;ن ﺮﻭﺡ،ﺑﺨﺼﻮص A= 194;ﺭﺗﻮﻟﺪ ﺑﺸﺮﻯ ﭘﻴﺸﻴن اﺳﺖ. ﺍﻧﺪﻭﺧت= 607; اﻯ ﺍﺯ ﻣﺸﮑﻠﺎ&#= 65173; ﺭﻭﺍﻧﻰ ﺑﺎﻗﻰ &= #65251;ﺎﻧﺪﻩ ﻫﺴﺖ. ﻭﺗﺠﺎﺭﺏ = ﺷﺨﺼﺎﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺍﺳﺖ.ﮐﻪ ﺍﻓﻠﺎ&= #65219;ﻮﻥ ﺍﺯ ﺁﻥ ﺑﺨﻮﺑﻰ = ﻳﺎﺩ ﻣﻴﮑﻨﺪ.ﻭ ﺁﻧﺮ&= #65165; ﺩﻟﻴﻞ ﻓﻬﻤﻴﺪ&#= 65253; ﺍﻧﺴﺎﻥ ﺍﺯ ﻫﺮ = ﻣﻮﺿﻮﻉ ﺟﺪﻳﺪ ﺩﺭ ﺗﻌﻠ&= #65268;ﻢ ﻣﻴﺪﺍﻧﺪ.ﭼﻮﻥ &= #65239;ﺒﻠﺎ ﺁﻧﻬﺎﺭﺍ ﺗﺠﺮ&#= 65169;ﻪ ﺷﺨﺼﻰ ﮐﺮﺩﻩ ﺑ&= #65262;ﺩﻩ. ﻭﻟﻰﺳﺎﻟﮑﺎﻥ &#= 65193;ﺭ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ&#= 1548;ﻫﻢ ﺁثاﺭ ﺳﺮﻧﻮﺷA= 174; ﺧﻮﺩ،ﻭﻫﻢ ﺗﻤ= 5166;ﻡ ﺁثاﺭ ﻣﻨﻔﻰ ﻭ= 5251;ثبت ﭼﻨﺪ ﺳﺎﻝ ﺃﺧﻴ&= #65198; ﺯﻧﺪﮔﻰ ﻓﻌﻠﻰ &= #65197;ﺍ ﻳﻚ ﺑﺎﺭﻩ ﺑﺨﺎ&= #65219;ﺮ ﺗﻮﺟّﻪ ﻭ ﺗﻤﺮ&#= 64400;ﺰ ﭼﻨﺪﻳﻦ ﺳﺎﻟﻪ &= #65191;ﻮﺩ ﺑﻴﻚ ﺳﻮﮊﻩ ﺍﻟ&= #65260;ﻰ، ﻫﻤﻪ ﺭﺍ ﻓﺮﺍﻣ&= #65262;ﺵ ﻣﻴﮑﻨﺪ.ﻳﺎ ﻣﻮ&= #65239;ﺘﺎ ﮐﻨﺎﺭ ﻣﻴﺰﻧﺪ.&= #65261;ﻟﻰ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﺸ&= #65170;ﺖ ﺁﻥ ﻣﺤﻔﻮﻅ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﺭﻭﺍﻧﻰ ﻫﺴ&= #65174;.ﻭ ﭼﺸﻤﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﺍﻳﻦ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻣﻮﺭﺩ ﺗﺰﮐﻴﻪ&#= 1548;ﺑﻮﺳﻴﻠﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65211;ﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ.ﺍﻳﻦ &= #65255;ﻈﺮﻳﻪ ﺭﺍ ﮐﻪ ﺍﺯ ﻫﺮ ﺟ= ;ﺎﻯ ﺍﻳﻦ ﺭﻭﺍﻥ ﺑﮕ&= #65268;ﺮﻳﻢ،ﻫﺮ ﺟﺎﻳﺶ ﺩﺭ ﺣﮑﻢ = ﻣﺮﮐﺰ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻣﻮ&= #65255;ﺎﺩﻫﺎ ﺑﺘﻌﺪﺍﺩ ﺗﺠﺮ&#= 65169;ﻪ ﻫﺎﻯ ﺷﺨﺺ</s= pan> &#= 65259;ﺴﺘﻨﺪ.ﮔﻮﺋﻰ ﺗﺠﺮﺑﻪ ﻫﺎﻯ ﺷ&= #65192;ﺺ ثاﺑﺖ ﻣﻴﻤﺎﻧA= 256;ﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻐﻴ&#= 65268;ﺮ ﻭ ﺗﻄﻮّﺭ ﺩﺍﺭ&#= 65255;ﺪ.ﻭ ﺗﺠﺎﺭﺕ ﺷﺨﺺ ﻣ&= #64401;ﺮﺭ ﺗﻐﻴﻴﺮ ﺩﺭ ﺁث&#= 1575;ﺭ ﺗﺠﺮﺑﻪ ﻫﺎﻯ ﻗ&= #65170;ﻠﻰ ﻣﻴﮕﻴﺮﺩ.ﻭ ﺑﺠ&= #65166;ﻯ ﺃﻧﺒﺎﺭﻯ،ﺁﻧA= 260;ﻢ ﻧﺎ ﻣﺤﺪﻭﺩ ﻭﮐ&= #65252;ّﻰ ﻳﺎ ﮐﻴﻔﻰ ﺩﺭ ﻧ= ﻔﺶ ﺗﺼﻮﺭ ﮐﻨﻴﻢ، &#= 64400;ﻪ ﻣﺨﺎﻟﻒ ﻣﺎﻫﻴ&#= 1617;ﺖ ﺍﻟﻬﻰ ﺭﻭﺍﻥ ﺍ&= #65203;ﺖ ﻭ ﺃﺗﻤﻰ ﻧﻤﻰ ﺑ= ﺎﺷﺪ.ﻭﻟﻰ ﺑﻨﻈﺮ ﺍﻳﻦ ﻧﻮ&= #65267;ﺴﻨﺪﻩ،ﺑﻬﺘʋ= 98; ﺍﺳﺖ ﻣﺮﮐﺰ ﺳﻴ&= #1617;ﺎله اﻯ ﺭﺍ ﻣﻴﺸﻮﺩ &= #64404;ﻔﺖ،ﻣﺮﮐﺰﻯ ﮐﻪ ﻣﺪﺍﻡ ﺩﺭ ﺣ= ﺎﻝ ﺟﺮﻳﺎﻥ ﻭ ﺗﻐﻴ&= #65268;ﺮ ﺍﺳﺖ. ﻭﻫﻤﻪ ﺟﺎ= ﻯ ﺁﻥ ﻧﻴﺰ ﻣﺮﮐﺰ = ﺑﺎﺷﺪ.ﻭﻟﻰ ﻧﻪ ﺳﻴّﺎﻟﻪ،@= 380;ﻮﻥ ﺟﺮﻳﺎﻥ ﺁﺏ،ﺑ= 5248;ﮑﻪ ﺟﺮﻳﺎﻥ ﺯﻣﺎﻥ &= #65261;ﺍﺣﻮﺍﻝ. ﮐﻪ ﻣﻮﺟﻮﺩﺍﺕ &= #65197;ﻭﺣﻰ ﻭ ﺍﻟﻬﻰ ﭼﻨﻴﻦ = ﻫﺴﺘﻨﺪ.ﻭ ﻫﺮ ﭼﻴﺰﻯ ﺩﺭ ﻫ= ﺴﺘﻰ ﺭﻭﺡ ﻭ ﺻﻮﺭﺕ ﺩ= ﺍﺭﺩ. ﻳﺎ ﺑﻘﻮﻝ ﻗﺪﻣ&= #65166;،( ﺻﻮﺭﺕ ﻭ ﻫﻴﻮﻟ&= #65166;ﺋﻰ) ﺩﺍﺭﺩ.ﮐﻪ ﻫﻴﻮ&= #65247;ﺎ ﺧﻮﺩ ﻧﻴﺰ ﺻﻮﺭ&= #65173; ﻭ ﻫﻴﻮﻟﺎﺋﻰ ﺭ&= #65267;ﺰﺗﺮ ﺩﺍﺭﺩ.ﻭﺑﺎﺯﻫ&#= 65268;ﻮﻟﺎﻫﺎﻯ ﺭﻳﺰﺗﺮ ﺗﺎ ﺃﺑ&= #65194;،ﮐﻪ ﺩﺍﺭﺍﻯ ﺻﻮﺭﺕ &= #65259;ﺴﺘﻨﺪ.ﻭ ﻋﺎﻗﺒﺖ ﮔﻮﺋﻰ &= #65175;ﻤﺎﻡ ﻫﺴﺘﻰ ﺻﻮﺭت ا= 5203;ﺖ،ﻭﺻﻮﺭﺗﻨﻴ= ;ﺰ ﺍﻣﺮﻭﺯ ﺑﺮﺍﻯ &= #65251;ﺎ،ﻳﻚ ﺃﻣﺮ ﺍﻧﺘﺰﺍﻋ&#= 65264; ﺫﻫنی اﺳﺖ.ﻭ ﻧ= 5258; ﻭﺟﻮﺩﻯ ﺁﺑﮋﮐ&#= 65176;ﻴﻮ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﺑ&= #65248;ﮑﻪ ﺳﺒﮋﮐﺘﻴﻮ ﻏﻴ&#= 65198;ﻣﺎﺩﻯ.ﭘس ﺑﺎ ﺍﻳﻦ ﺳﻴّﺎ&#= 65247;ﻪ ﻭﺟﻮﺩ ﺭﻭﺍﻥ ﺍ&= #65255;ﺴﺎﻥ،ﮐﻪ </spa= n>ﻧﻔس ﻣﺸﺨّﺺ= ; ﺁﺑﮋﮐﺘﻴﻮ ﻭ ﻣﻠﻤﻮس ﻭ ﻗﺎ&= #65169;ﻞ ﺭؤﻳﺖ ﻫﺴﺖ ﻭﻧ&#= 65258; ﻟﺎ ﻣﺮﮐﺰﻳّﺖ &#= 65259;ﻴﻮﻡ،ﻭ ﻳﺎ ﻣﺮﮐﺰﻳّﺖ &#= 64344;ﻴﺮﻭﺍﻥ ﻓﻠﺴﻔﻪ ﺭﻓﺘﺎ&#= 65197;ﻯ .<o:p></o:p> = 5255;ﻈﺮﻳﻪ ﻣﺮﮐﺰﻳّﺖ ﻧﻔ= 587; ﻭ ﺫﺍﺕ،ﺩﺭ ﺑﻬ&#= 65176;ﺮﻳﻦ ﺷﺮﺍﻳﻂ ﺁﻥ ﺑﺮ = ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ ﻧﻔس = 5165;ﺯ ﻳﻚ ﻣﺤﻮﺭ ﺩﺍﺧ&= #65248;ﻰ ﺗﺸﮑﻴﻞ ﺷﺪﻩ.ﺍ&= #65199; ﺷﻌﻮﺭ ﻭ ﺩﺭﻙ ﻭ= ﺁﮔﺎﻫﻰ،ﮐﻪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺑ&= #65198; ﺃﺻﻞ،ﺑﻨﺎﻡ ﺣ= 5204;ّﺎﺳﻴّﺖ ﺩﺭﻭﻧﻰ ﺍﻋﺘﻤ&#= 65166;ﺩ ﺩﺍﺭﺩ.ﺑﺎ ﻣﺠﻤ&= #65262;عه اﻯ ﻣﺒﻬﻢ ﺍﺯ ﺗ&= #65252;ﺎﻡ ﺟﺴﻢ.ﻭ ﻣﻴﮕﻮﻳ&= #65256;ﺪ ﮐﻪ ﺍﻳﻦ ﻣﺤﻮﺭ = ﻳﺎ ﺗﻮﺩﻩ ﻣﺮﮐﺰﻯ &= #65165;ﺯ ﺷﻌﻮﺭ ﻭ ﺍﺣﺴﺎ&= #1587; ،ﻫﻤﻴﺸﻪ ﺑﺪﻭ= 5253; ﺗﻐﻴﻴﺮ ﻭﺣﺘﻰ &= #65169;ﺎ ﺗﻐﻴﻴﺮﺧﻴﻠﻰ &#= 65251;ﺤﻮﺭﻯ ﺿﻌﻴﻔﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ ﺍﻟﺒﺘﻪ ﺩﺭ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﺳﺎﻟ&#= 65250; ﻭﻧﻪ ﺑﻴﻤﺎﺭ ﺭ&= #65261;ﺍﻧﻰ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺻ&= #65194;ﺩ ﺍﺳﺘﻀﻌﺎﻑ ﺍﺭ&#= 65165;ﺩﻩ ﺗﻤﺎﻡ ﺍﻳﻦ ﻧﺎ&= #65191;ﻮﺩ ﺁﮔﺎﻩ،ﺑﺎ ﻣﺤ= 5262;ﺭ ﻭﻣﺤﺘﻮﻳﺎﺕ ﻣ&#= 65208;ﮑّﻠﻪ ﺁﻥ ﻣﻴﺒﺎﺷﻨﺪ.&= #65261;ﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻭ ﺑﺎﺯﮔﺸﺘﻪ ﺑ&= #65192;ﻠﻖ،ﺫﺍﺗﻰ ثاﺑت ﻮﺍﻟﻬﻰ A= 193;ﺍﺭﻧﺪ. ﺗﻐﻴﻴﺮ ﺩﺍﺋﻢ &= #65251;ثبت ﻮﭘﻴﺸﺮﻓﺖ،ﺑA= 268;ﺸﺘﺮ ﺩﺭﻃﺒﻘﺎت اﻟA= 260;ﻰ ﻭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸ= ﺮی اﺳﺖ،ﻭ ﺑﻴﺸﺘA= 198; ﺩﺭ ﺷﻬﻮﺩ ﻋﻘﻠ&= #65264; ﻭﺧﺪﻣﺎت اﻟﻬA= 264;،ﻭ ﺗﺠﺮﺑﻴّﺎﺕ ﺗ= 5166;ﺯﻩ. ﻭ ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ= ﺑﺸﺮﻯ ﺧﻮﺩ ﺍﺩﺍﻣﻪﺩ&#= 65165;ﺭﺩ.ﻭ ﺍﮔﺮ ﻣﺤﻮﺭﻯ ﺭ&= #65165; ﻗﺎﺋﻞ ﺑﺎﺷﻴﻢ&#= 1548;ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺍﻟ= ;ﻬﻰ ﺟﺪﻳﺪ ﺍﻭ ﺩﺭ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﺷﺪﻥ ﺳ&#= 65166;ﻟﻚ ﭼﻮﻥ ﺑﻄﺮﻳﻘﺖ &= #65261;ﻟﺎﻳﺖ ﺷﺸﻢ ﻣﺤﻤﺪﻯ ﺑ&= #65256;ﻮﺭ ﻗﺎﺋﻢ ﻣﻴﺮﺳﺪ.&= #64394;ﻧﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ ﺍﻧﺴ&#= 65166;ﻧﻰ ﻭﻫﺮ ﻣﻮﺟﻮﺩﻯ&#= 1548;ﺗﻐﻴﻴﺮﺍﺗﻰ ﻣﺤﻠی ﺪﺍﺭﺩ، = 5261;ﻣﻨﺘﻘﻞ ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌ&#= 65194;ی ﻨﻤﻴﺸﻮﺩ. ﻣﮕﺮ = ﺗﻐﻴﻴﺮﺍﺕ ﻭﺟﻬﺶ ﺍﺣﺘﻤﺎ&#= 65247;ﺎ ﻣثبت ،ﻭﺍﺯ ﻫʋ= 98; ﻳﻚ ﻣﻴﻠﻴﻮﻥ ﺟﻬﺶ &= #65261; ﺗﻐﻴﻴﺮ ﺩﺭ ﻗﺮ&= #65255;ﻬﺎ،ﺗﻨﻬﺎ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ = ﺑﻨﻔﻊ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ &= #65165;ﺳﺖ.ﺑﻘﻴّﻪ ﮐﺸﺘﻪ،ﻳﺎ ﺑﺘ= 5228;ﻮﻳﻖ ﺍﻧﺪﺍﺧﺘﻦ ﺗﮑ&#= 65166;ﻣﻞ ﻭ ﺭﺷﺪ ﺑﻴﺸﺘﺮ = ﺟﺴﻢ ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ &= #65165;ﻧﺴﺎن اﺳﺖ.ﻭلی اﻳﻦ @= 394;ﻧﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ،ﺗﻘA= 198;ﻳﺒﺎ ثاﺑﺖ ﺩﺭ ﻃﻮﻝ &#= 65227;ﻤﺮ،ﺑﺎﺯ ﭘﻴﺮﻯ ﺩﺍﺭﺩ ﮐ&= #65258; ﮊﻧﻬﺎ ﻧﻘﺶ ﺧﻮ&= #65193;ﺭﺍ ﻣﺎﻧﻨﺪ ﺟﻮﺍﻧ&#= 65264; ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65165;ﺟﺮﺍ ﮐﻨﻨﺪ. ﺯﻳﺮﺍ ﮊ= ﻧﻬﺎ ﺗﺮﺷّﺤﺎﺕ ﺍﺳ= 5268;ﺪﻯ،ﻫﺮﻳﻚ ﻭﻳﮋﻩ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﮐﻪ ﺑﻮﺳﻴﻠﻪ ﺟﺮﻳ&#= 65166;ﻥ </spa= n>ﺧﻮﻥ ﺑﻐﺪﺩ A= 169;ﺴﺘﻪ ﻭ ﺩﻳﮕﺮ ﺍﻋ= ﻀﺎﻯ ﺑﺪﻥ،ﻭ ﺣﺘﻰ ﻳ&#= 64401;ﺎﻳﻚ ﺳﻠّﻮﻟﻬﺎ ﻣﻴ= 5198;ﺳﺪ. ﮐﻪ ﭼﻮﻥ ﭘﻴﺮ ﺷ= ﻮﻧﺪ،ﺍﻳﻦ ﺗﺮﺷّﺤﺎﺕ ﻣﺘ= 5262;ﻗّﻒ ﻳﺎ ﺃﻧﺪﻙ ﻭ ﻳﺎ= ﺧﻨثی ﺷﺪﻩ ﺩﺭ ﺧﻮﻥ ﻣ= ﻴﮕﺮﺩﻧﺪ.ﺯﻳﺮ&#= 65165; ﺍﺣﻮﺍﻝ ﻋﺼﺒﻰ &= #65165;ﻧﺴﺎﻥ ﻭ ﺣﺘﻰ ﻧﻮﻉ ﺗﻔ= ﮑّﺮ ﺍﻧﺴﺎﻧﻰ ﻣﻨﺠ&#= 65198; ﺑﺘﺮﺷّﺤﺎﺗﻰ = 5251;ﻴﺸﻮﺩ، ﮐﻪ ﺍﻳﻦ ﺗﺮﺷّ&#= 65188;ﺎﺕ ﮊﻧﺘﻴﻚ ﺭﺍ ﺧﻨ&= #1579;ی ﻣﻴﮑﻨﺪ ﻣﺎﻧﻨ&#= 65194; ﻭﻗﺘﻰ ﻣﻌﺎﻳﺐ &= #65165;ﻧﺴﺎﻥ، ﭼﻨﻴﻦ ﺗﺮﺷّﺤ= 5166;ﺕ ﻧﺎﺑﺴﺎﻣﺎﻥ ﮐ&#= 65256;ﻨﺪﻩ ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭ&= #65165;ن ﺪﺍﺋﻤﻰ ﮔﺮﺩﺩ&#= 1548;ﻭ ﺳﭙس ﺩﺭ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ثاﺑﺖ ﺷ= 5262;ﻧﺪ. ﻭﻟﻰ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣی اﻧﺴﺎﻥ، ﭼﻪ ﺁ= 5253; ﻭﻗﺘﻰ ﮐﻪ ﻧﺎﻡ = ﻧﻈﺮﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65193;ﺍﺭﺩ، ﻭ ﻳﺎ ﺑﻨﺎﻡ ﺭﻭ= ﺡ ﺍﻟﻘﺪس ﻣﺪﺍﻡ &#= 65251;ﺘﻐﻴّﺮ ﻫﺴﺖ. ﮐﻪ ﺑﺎ ﺍﻋ= ;ﻤﺎﻝ ﺳﻠﻮﮐﻰ ﭼﻮﻥ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﻭ ﻋﺸﻖ ﻭﺭ&= #65199;ﻯ ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺻﻔ= ﺎﺕ ﺍﻟﻬﻰ ﺩﻳﮕﺮ، &#= 64380;ﻮﻥ ﺳﺘﻮﻥ ﺟﻴﻮﻩ ﺣ&= #65198;ﺍﺭﺕ ﺳﻨﺞ ﺗﺮﻣﻮﻣﺘ&#= 65198;، ﺑﺎﻟﺎ ﻭﭘﺎﺋﻴ&#= 65254; ﻣﻴﺮﻭﺩ. ﮐﻪ ﭘس = ﺍﺯ ﻣﺮﮒ،ﺍﻳﻦ ﻣﻘ= 5166;ﻡ ﺗﮑﺎﻣﻞ،ﻣﻨﺠA= 198; ﺑﮑﺴﺐ ﻓﺼﻞ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮﻯ، ﻭ ﻳﺎ ﮐﺮﺍﻣﺎﺕ = ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻧ&#= 65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻬ&= #65176;ﺮﻯ ﻣﻴﮕﺮﺩﺩ.ﻭﻟﻰ &= #65193;ﺭ ﺳﺎﻟﮑﺎﻥ ﻣﺪﺍ&#= 65249; ﺑﺎﻟﺎ ﻭ ﭘﺎﺋﻴ&= #65254; ﻣﻴﺮﻭﺩ.ﺍﮔﺮ ﺳ&= #65166;ﻟﻚ ﺧﻄﺎ ﻭ ﺗﺨﻠّﻒ &= #65261;ﮔﻨﺎﻩ ﺳﻠﻮﮐﻰ &#= 64400;ﻨﺪ،ﮐﻪ ﻫﺮ ﺑﺎﺭ ﻧﻴﺰ ﺗ= ﻮبه اﻯ ﺩﺍﺭﺩ،ﻭﺟA= 170;ﺮﺍﻥ ﻓﺮﻭﺩ ﺳﻄﺢ ﺍﻳ&= #65254; ﺳﺘﻮﻥ ﺗﺮﻣﻮﻣ&#= 65176;ﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﺸﺮﻯ ﺍﻭ، ﺳﺨﺖ ﺗﺮ ﻳ&= #65166; ﻃﻮﻟﺎﻧﻰ ﺗﺮ ﺑ&= #65198;ﺍﻯ ﻧﺠﺎﺕ ﻣﻴﺸﻮﺩ. = ﻭﻟﻰ ﭼﻮﻥ ﺍﻳﻦ ﺗﻌﺎ&= #65247;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65203;ﺎﻟﻚ ﺑﺤﺪّ ﮐﻔﺎﻳﺖ &#= 65193;ﺭ ﺷﺮﻁ ﮐﺎﻓﻰ،ﺍ= 5199; ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ، ﻭ ﭘس ﺍﺯ ﺍﻧﺠﺎ&= #65249; ﺷﺮﻭﻁ ﻟﺎﺯﻡ ﺭ&= #65203;ﻴﺪ،ﮐﻪ ﻗﺮﺁﻥ ﺁﻧﺮﺍ(ﺣ&= #65176;ّﻰ ﺃﻋﻠﻢ)ﺧﺪﺍﻭﻧ&#= 65194; ﻣﻴﮕﻮﻳﺪ.ﮔﻮﺋ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﻧﻤﻴ&#= 65194;ﺍﻧﺪ ﮐﻪ ﺷﺨﺼﻰ ﺍﺭﺍ&= #65193;ﻩ ﺁﺯﺍﺩ ﺳﻠﻮﻙ ﻭ = ﺻﺒﺮ ﻟﺎﺯﻡ ﻭ ﺷﺮﺍﻳ&= #65218; ﺩﻳﮕﺮ ﺭﺍ ﺩﺍﺭ&= #65193; ﻳﺎ ﻧﻪ.ﻭﭼﻮﻥ ﺑ= ﺤﺪّ ﮐﻔﺎﻳﺖ ﺩﺭﺷﺮ&#= 65217; ﮐﺎﻓﻰ،ﻳﺎ ﻣﺮ= 5199; ﮐﻮﻓﻪ ﻭﻟﺎﻳﺖ &= #65251;ﺮﺗﻀﻮﻯ ﺩﺭﻭﻳﺸﺎﻥ ﺭﺳ&#= 65268;ﺪ، ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﺭﺣﻤﺎﻥ،ﺑﺎ ﺁ= 5199;ﻣﺎﻳﺶ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ،ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺮﺳﺪ.ﻭ ﺍﮔﺮ ﮐﻪ ﺑﺨﻠﻖ = ﺑﺎﺯﮔﺸﺖ،ﺩﺭ ﺣﻔﻆ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ.ﮐﻪ ﺍﻳﻦ ﺳ= ﺘﻮﻥ ﺗﺮﻣﻮﻣﺘﺮ ﺗﮑ&#= 65166;ﻣﻠﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ،= 5169;ﺎﺯﺑﺎﻟﺎﺗﺮ ﺩﺭﺗﻐﻴﻴﺮ ﻣﻴ&#= 65198;ﻭﺩ.ﻭﻟﻰ ﺳﻘﻮﻁ ﻭﻓﺮﻭﺩ&#= 65263; ﻧﺪﺍﺭﺩ.ﺯﻳﺮﺍ &= #65251;ﻌﺼﻮﻡ ﻭﺩﺭ ﻭﻋﺪﻩ ﺧﺪ&= #65165;ﻭﻧﺪﻭﻣﺤﻔﻮA= 221; ﺍﺳﺖ ﭘس ﺗﻐﻴﻴ&#= 65198;ﺍﺕ ﺷﻬﻮﺩﻯ ﺩﺭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ،ﻣﺘﻮﻗ= 17;ﻒ ﭼﻮﻥ ﺑﻌﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺭﺳﻴﺪﻩ،ﮐﻪ ﮐ= 5262;ﻩ ﻗﺎﻑ ﻭﺣﺪّ ﻳﻘ&#= 65234; ﭘﻴﺸﺮﻓﺖ ﺷﻬﻮ&#= 65193;ﻯ ﺳﺎﻟﻚ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ، ﻫﻤﭽﻨﺎﻥ ﺷﻬﻮ&#= 65193; ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﻭ ﺍﺣﻮ&#= 65165;ﻝ ﺍﻟﻬﻰ ﺍﻭ ﺍﺩﺍ&= #65251;ﻪ ﺩﺍﺭﻧﺪ.ﻭﺗﻐﻴ&#= 65268;ﺮﺍﺕ ﻣﺸﺒﺖ ﺑﻴﺸﺘﺮ &= #65193;ﺭ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﻣﻴﮑﻨﺪ،ﮐﻪ ﻣﻨﺠﺮ ﺑﮑﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺟﺪﻳﺪ،ﻭ ﺗﻐﻴ= 5268;ﺮﻯ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺳﺎﻟﻚ ﻭ&= #64400;ﺎﻣﻠﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.<= o:p></o:p> = 5227;ﻴﺐ </spa= n>ﻧﻈﺮﻳّﻪ ﻣ᥶= 8;ﻮﺭﻯ ﻧﻔس ﺩﺭ ﭘﻴﺮﻭ&#= 65165;ﻥ ﻓﻠﺴﻔﻪ ﻣﺮﮐﺰ&#= 65267;ّﺖ ﻧﻔس ﺍﻳﻦ ﺍﺳﺖ &= #64400;ﻪ ﺍﻳﻦ ﻣﺤﻮﺭ ﺭﺍ&= #1548; ﺑﻌﻨﻮﺍﻥ ﺳﻨﮓ &= #65165;ﻭﻝ ﺑﻨﺎ، ﻫﻤﻴﺸﻪ &#= 65193;ﺭﻃﻮﻝ ﻋﻤﺮ ثاﺑﺖ ﺑﺪ= 5261;ﻥ ﻗﻬﻘﺮﺍ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ. ﻭﻟﻰ ﻋﻮﺍﻣﻞ ﺍ&= #65219;ﺮﺍﻑ ﺁﻥ ﺍﺯ ﺷﻌﻮﺭﻫ&= #65166; ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻭ = ﺁﮔﺎﻫﻰ ﻫﺎ ﻣﺘﻐﻴّﺮ ﻣ&#= 65268;ﺒﺎﺷﻨﺪ. ﭼﻪ ﺑﻬﺘﺮ ﺍﻓﻘ&= #65264; ﻳﺎ ﻳﺪﺗﺮ ﻣﻨﻔ&= #65264; ﻗﻬﻘﺮﺍﺋﻰ ﺑﺎ&#= 65207;ﺪ.ﻭلی هرﮔﺰ ﺗﻌﺎﻟی عموﺩﻯ ﺩﺭ &#= 65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺁﻧﻬﻢ ﺑ&= #65198;ﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻤﺎ&#= 65249; ﺫﺭﺍﺕ ﻭﺟﻮﺩﻯ &= #65261; ﺃﺻﻞ ﺭﻭﺡ ﺍﻧﺴ&= #65166;ﻥ،ﻭﻫﺮ ﻣﻮﺟﻮﺩﻯ،ﮐﻪ = 5255;ﻔخه ﻮﺩﻣﻴﺪﻩ ﻭ ﻧﻔ&= #65188;ﻪ ﻣﻌﻄّﺮ ﺍﻟﻬﻰ= 548;ﺍﺯ ﺍﻗﻴﺎﻧﻮس ﺑﻰ &#= 64400;ﺮﺍﻥ ﺍﻟﻠﻪ ﻣﻴﺒﺎﺷ&#= 65194;، ﺑﺎﺯ ثباﺗﻰ ﻧA= 194;ﺍﺭﺩ.ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﺃﺑﺪ&#= 65263; ﺑﺨﺪﺍﻭﻧﺪ،ﺩA= 197; ﭼﻨﻴﻦ ﻣﺮﮐﺰ ث&#= 1575;ﺑﺘﻰ ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ.&= #65169;ﻠﮑﻪ ﺍﻳﻦ ﻣﺤﻮﺭ ﻣﺮ&= #64400;ﺰﻯ </spa= n>ﺩﺭ ﮊﻧﺘﻴﻚ A= 197;ﻭﺣﻰ ﺩﺭ ﺍﺳﺎس ،ﺧﻮ= 5193; ﻣﺪﺍﻡ ﺩﺭﺗﻮﻟ&#= 65194;ﺍﺕ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺃ&= #1579;یرﻯ ﻭ ﺍﻧﻮﺍﻉ ﺃثی= 585;ﻯ،ﻭ ﺍﻧﻮﺍﻉ ﺃﺗﻤﻰ &= #65261; ﺍﻧﻮﺍﻉ ﺩﻳﮕﺮ&#= 65263;،ﺑﺎﻧﻮﺍﻉ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭ ﺑﺸﺮﻯ ﮐﻪ ﺑﺎ= ﻟﺎ ﻣﻴﺂﻳﺪ،ﻣﺪﺍA= 249; ﺍﻳﻦ ﻣﺤﻮﺭ ﻣﺮ&= #64400;ﺰﻯ ﺗﻐﻴﻴﺮ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﻣﻴﻴﺎﺑﺪ.ﮐﻪ ﺗ&= #64401;ﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻫﻤﻪ ﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺯﻧ&= #65194;ﮔﻰ ﻫﺎﻯ ﺟﻬﻨّﻤﻰ &#= 65183;ﻬﺎﻥ ﻭ ﺑﺪﻭن اﺭﺍﺩ= 5257;،ﻭﺣﺘﻰ ﺑﺪﻭﻥ ﻓﻬﻢ ﻣﻮ&= #65183;ﻮﺩ ﺗﻐﻴﻴﺮ ﺗﮑﺎﻣ&#= 1604;ی ﺪﺍﺭﺩ.ﻭﭼﻴﺰ ﺩ&= #65267;ﮕﺮﻯ ﻣﻴﺸﻮﺩ،که ﺪʋ= 97;ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﭼﻨﺪ ﺻ= ﺪ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﻫ&= #65198;ﻳﻚ ﺑﻬﺘﺮ ﺍﺯ ﺩﻳﮕ&= #65198;ﻯ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺗ&= #64401;ﺎﻣﻠﻰ ﻃﺒﻴﻌﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﺭﻭح اﻧﺴﺎﻥ ﺍ= 5203;ﺖ.ﻋﺎﻗﺒﺖ ﺩﺭ ﻓﺼﻮﻝ ﺁﺧﺮ = ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻪ ﻋﻘﻞ = ﻭ ﻋﺸﻖ ﻭ ﺻﺒﺮ ﻭﺍ= ﺭﺍﺩﻩ ﻭ ﺩﻳﮕﺮ ﺷﺮﺍﻳ&= #65218; ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﻳ&= #65242; ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﺁﻣﺎﺩﻩ ﻣﻴﮕﺮ&#= 65193;ﺩ،ﺁﻧﮕﺎﻩ ﻣﺸﻤﻮﻝ ﻭﻇﻴﻔ&#= 65258; ﺍﻟﻬﻰ ﺳﻠﻮﻙ،= 5261; ﺗﮑﺎﻣﻞ ﻧﻴﻤﻪ &= #65165;ﺭﺍﺩﻯ،ﻳﻌﻨʌ= 64; ﻫﻤﺎﻥ ﮐﻨﺘﺮﻝ &= #65255;ﻔس ﻭ ﺧﻮﻳﺸﺘﻦ ﺩﺍ&= #65197;ﻯ، ﮐﻪ ﮐﺎﺭﻯ ﻣﻴﮑ&= #65256;ﺪ ﮐﻪ ﮐﺎﺭﻯ ﻧﮑﺮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﺩﺭ ﺷﺶ ﺗﻮﻟﺪ ﺑﺸﺮ&= #65263; ﺩﺭ ﻋﺼﺮ ﺷﺶ ﻭﻟ= ﺎﻳﺖ ﺍﻟﻬﻰ ﺁﺩﻡ ﻭ ﻣ= ﻴﺘﺮﺍ ﻭ ﺑﻮﺩﺍ ﻭﺯﺭﺩ&= #65207;ﺖ ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤ&#= 65194;،ﮐﻪ ﻫﺮ ﻳﻚ ﮐﺎﺷﻒ ﻳ= ﻚ ﺷﻬﻮﺩ ﻭﺗﺠﻠّ= 5264; ﺑﺮﺗﺮ ﻭ ﺟﺪﻳﺪ = ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﺳﺎﻟ&#= 65242; ﻧﻴﺰ ﺑﻨﻮﺭ ﻗﺎ&= #65163;ﻢ ﻣﻴﺮﺳﺪ،ﻭ ﭘس = 5165;ﺯ ﻣﺮﮒ. ﻭﭼﻪ ﺑﻬﺘ= ﺮ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ،ﻧﺠﺎﺕ ﺍ= 5199; ﺗﻮﻟﺪﺍﺕ ﻣﺠﺪ&#= 65193; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺟﻬﻨّﻤﻰ ﺩﺍﺭ= 5193;. ﮐﻪ ﭘس ﺍﺯ ﻫﻔﺖ = ﻫﺰﺍﺭ ﺳﺎﻝ،ﺗﻮﻟّﺪ A= 169;ﺮﺗﺮ ﻭﺭﺟﻌﺖ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻣﻴﻨﻤﺎﻳﺪ،ﺗA= 166; ﺩﻭﺑﺎﺭﻩ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺎ ﺷﺮﺍﻳﻂ ﻟﺎ&= #65199;ﻡ ﺁﻥ ﻋﺼﺮ، ﻭ ﻃﺮ&= #65267;ﻘﺖ ﺳﻠﻮﻙ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﻣﺤﻤﺪ،ﺁﺧﺮﻳA= 254; ﮐﺎﻣﻞ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ،ﮐﻪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻣﻴﺮﺳﺪ، ﻭ ﺑﺨ&#= 65248;ﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ&#= 1548;ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻏ&= #65166;ﺯ ﻣﻴﮕﺮﺩﺩ. ﻭﻟﻰ = ﻗﺒﻞ ﺍﺯ ﻣﻬﺪﻯ،ﺗﻤ= 5166;ﻣﻰ ﺷﺎﻫﺪﺍﻥ ﻧﻮﺭ &= #65239;ﺎﺋﻢ،ﺍﮔﺮ ﻣﻮﺭﺩ ﺍﺧﺘﻴﺎ&#= 65197; ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﮔ&= #65268;ﺮﻧﺪ،ﻭﻣﻔﻴʋ= 94; ﻫﺪﺍﻳﺖ ﻭﮐﻤﻚ &= #65169;ﺪﻳﮕﺮﺍﻥ ﻣﺴﺘﻌﺪ ﺑﺮﺍﻯ &= #65207;ﻬﻮﺩ ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ&#= 1548;ﺁﻧﮕﺎﻩ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﺩﺍ&= #65197;ﺩﮐﻪ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ی ﭙﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ.<= o:p></o:p> = 4344;ﻴﺮﻭﺍﻥ ﺍﻳﻦ ﻣﮑﺘﺐ ﻣﺤ&= #65262;ﺭﻯ ﻧﻔس ﻣﻴﮕﻮﻳﻨ= 5194;،ﺍﮔﺮ ﺑﺮﺷﻰ ﺍﺯ ﻫﺮ ﻧ= ﻘﻄﻪ ﻧﻔس ﺑﺮﺩﺍﺷﺖ &#= 64400;ﻨﻴﻢ،ﮐﻪ ﭼﮕﻮﻧﻪ ﺟﺴﻤﻰ &= #65165;ﺳﺖ.ﻣﻴﮕﻮﻳﻨ= 5194; ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ&#= 1548;ﻣﺤﻮﺭ ﺭﺍ ﺍﺯ ﺗﻮﻟﺪﻫ&= #65166;ﺋﻰ ﺩﺭ ﮐﻨﺎﺭ ﻫﻢ،&#= 65165;ﺯ ﺷﻌﻮﺭ ﻭ ﺣﺴّﺎ&#= 65203;ﻴّﺖ ﺩﺭﻭﻧﻰ ﻣﻴﻴﺎ&#= 65169;ﻴﻢ،ﮐﻪ ﻫﺮﻳﻚ ﺑﺒﺮﺧﻰ &= #65187;ﻮﺍﺩث ﺫﻫﻨﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﺍﺳﺖ.ﻳﻌﻨﻰ ﺗﻤ&= #65166;ﻡ ﻗﺴﻤﺘﻬﺎﻯ ﻧﻔ&#= 1587; ،ﺭﺳﻴﺪﻩ ﺍﺯ ﺣ&#= 65262;ﺍﺩث ﺧﺎﺭﺟﻰ ﺍﺳﺖ.ﮔ&= #65262;ﺋﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﻭﻗ&= #65174; ﺗﻮﻟﺪ،ﺑﺎﺧﻮA= 193; ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﻳﺶ،ﻣﻤﻠﻮ = 5165;ﺯ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﭘﻴﺸﻴﻦ ﻭ ﮐﺮﺍ&= #65251;ﺎﺕ ﻟﺎﺯﻡ ﺑﺎﻟﻔﻌ&#= 65246; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﻧﺪﺍﺭﺩ.ﮐﻪ = ﺑﺎﻳﺪ ﮐﺴﺐ ﮐﻨﺪ.ﻭﺍﮔ&= #65198; ﺁﻧﻬﺎ ﺭﺍ ﻣﺠﻤ&= #65262;ﻋﻬﺎﻯ ﺍﺯ ﻟﻮﻟﻪ، ﻭﻣ&#= 65166;ﻧﻨﺪ ﺳﻴﻤﻬﺎﻯ ﺑﺮﻕ&#= 1548; ﻣﻔﺘﻮﻝ ﻫﻢ ﺷﺪ&= #65257; ﺑﺪﺍﻧﻴﻢ ، ﭘس &#= 65227;ﻤﻠﺎ ﻳﻚ ﻟﻮﻟﻪ ﺍﺻﻠ&= #65264; ﺭﺍ ﻣﺤﻮﺭ ﺑﻨﺎ&= #65251;ﻴﻢ. ﻭﻟﻰ ﻧﻄﻔﻪ ﺭﻭ&= #65185; ﺍﻟﻬﻰ ﺗﮑﺎﻣﻞ &= #65267;ﺎﻓﺘﻪ ﺑﺸﺮﻯ ﺍﺳﺖ، ک= 607; ﻮﺣﺪﺕ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ،ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﻣث= 576;ت ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﻘﺪﺵ ﺷﺪﻩ ﮐﺎ&= #65251;ﻠﺎﻥ،ﻭ ﻳﺎ ﺗﻐﻴﻴﺮﺍﺕ &= #65251;ﻨﻔﻰ ﺩﺭ ﻗﻬﻘﺮﺍﺋﻴ&#= 65166;ﻥ ﻏﻴﺮ ﺳﺎﻟﻚ،ﻋ= 5252;ﻠﺎ ﺩﺭ ﺗﻮﻟﺪ ﻭﺯﻧ&= #65194;ﮔﻰ ﻭ ﺳﺮﻧﻮﺷﺖ ﺗﻮ&= #65247;ﺪ ﻧﻮﻋﻰ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﺧﻮﺩ، ﻫﻤﻴﺸﻪ &#= 65169;ﺎﺯ ﻭﺍﺣﺪ ﻣﻴﻤﺎﻧ&#= 65194;. ﻭﻟﻰ ﻧﻪ ﻭﺍﺣﺪ = ﻋﺪﺩﻯ، ﻳﺎ ﻭﺍﺣﺪ ﮐﻤّ&#= 65264;،ﺑﻠﮑﻪ ﻭﺍﺣﺪﻯ ﮐﻴﻔﻰ&#= 1548;ﺩﺭ ﻭﺣﺪﺕ ﺧﻮﺩ ﺑﺎ = ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ.ﺯﻳﺮﺍ ﻧ&= #65258; ﻓﻘﻂ ﺍﻧﺴﺎﻥ،= 5169;ﻠﮑﻪ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻫﺴﺘﻰ،ﺭﻭﺡ ﺧ= 5166;ﺹ ﻭﻓﺮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﻧﺪ. ﻭ ﻫﻤﭽ= ﻨﺎﻥ ﺩﺭ ﻣﺤﻴﻂ ﺍﻟﻬ&= #65264; ﺍﺭﻭﺍﺡ ﻫﺴﺘﻨ&#= 65194;.ﮔﺮﭼﻪ ﺍﺣﺴﺎس ﺷﺨﺼﻴ= 617;ﺖ ﻭ ﻓﺮﺩﻳّﺖ ﺧﻮ&#= 65193;ﺭﺍﻣﻴﮑﻨﻨﺪ.@= 400;ﻪ ﺗﺼﻮﺭﻯ ﺍﻧﺘﺰ&#= 65165;ﻋﻰ ﻭ ﻣﻮﻗّﺖ ﺍﺳﺖ.&= #64400;ﻪ ﭘس ﺍﺯ ﻣﺮﮒ،ﺩ= 5267;ﮕﺮ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻭﺍﺣﺪ، ﺍﺳﺘﻘ= 5248;ﺎﻟﻰ ﻧﺪﺍﺭﺩ،ﮐﻪ ﺑ= 5240;ﻄﺮﻫﺎﻯ ﺩﺭ ﺩﺭﻳﺎﻯ ﺭب&#= 1617; النوﻉ ﻳﺎ ﺭﺏ¡= 7; ﺍﻟﻔﺼﻞ ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻴ&= #64405;ﻴﺮﺩ. ﭼﻮﻥ ﻗﻄﺮﻫﺎﻯ &= #65193;ﺭ ﺩﺭﻳﺎ،ﮐﻪ ﻫﻢ &#= 65259;ﺴﺖ ﻭ ﻫﻢ ﻣﺴﺘﻘﻞ ﻧ= ﻴﺴﺖ.ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ &#= 65251;ﻐﺎﻳﺮ ﺑﺎ ﺍﺻﻞ ﺗﮑﺎﻣ&= #65246; ﺃﺻﻞ ﻭﺟﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﻃﻮﻝ ﺯﻧﺪﮔ&= #65264; ﺍﺳﺖ.ﺯﻳﺮﺍ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺩﺭ ﻋﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;،ﻭﺗﻮﻟﺪﺍﺕ ﻣﺠﺪﺩ. ﭘس ﭼﻴﺰ&= #65263; ﺑﻨﺎﻡ ﺭﻭﺡ ﻧﻴ&= #65200; ﻣﺎﻧﻨﺪ ﺑﺪﻥ ﺑ&= #65166;ﻗﻰ ﻧﻤﻰ ﻣﺎﻧﺪ.ﻭﺍ&= #64404;ﺮ ﭼﻨﺎﻥ ﺣﻴﺎﺕ ﺑ&= #65228;ﺪﻯ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗ&= #65198;،ﺁﻧﻬﻢ ﺩﺭ ﻫﻤﻴﻦ ﺟﻬﺎ&= #65253; ﺟﻬﻨّﻤﻰ ﺑﻮﺩ= 5257; ﺑﺎﺷﺪ،ﺁﻧﮕﺎA= 257; ﺑﺎﻳﺪ ﺍﺯ ﻳﻚ ﻭ= ﺍﺣﺪ ﺭﻭﺣﻰ،ﺍﺯ ﺷﺨ= 5210; ﻣﻴّﺖ ﻗﺒﻮﻝ ﮐ&#= 65256;ﻴﻢ،ﮐﻪ ﺑﺂﻳﻨﺪﻩ ﻣﻴﺮ&#= 65261;ﺩ، ﻭﺗﮑﺎﻣﻞ ﻣﻄﺮ&#= 65185; ﻣﻴﮕﺮﺩﺩ. ﻭﻟﻰ = ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﺑﻘﮑ= 5198; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻧ&= #65268;ﺴﺖ.ﺗﻨﻬﺎ ﻣﻴﺨﻮﺍﻫﺪ ﺫﻫ&#= 65254; ﺭﺍ ﺗﻘﻮﻳﺖ،ﺑ= 5198;ﺣﺴﺐ ﻋﻘﻞ ﻭﻣﺤﻴﻂ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﻨﻤﺎﻳ&#= 65194;.ﻭﻳﺎ ﺣﺪّ ﺃﮐثر،ﺑ᥷= 8;ﺧﻰ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ&#= 1548;ﻧﺒﺎﻳﺪ ﺭﻭﺍﻧﻰ ﺗﻐﻴﻴ&#= 65198; ﻋﺎﺩﺕ ﻭ ﻋﻘﻴﺪ&= #65257; ﻭ ﺳﺎﻳﺒﺮﻧﻴﻴ&#= 65176;ﻴﻚ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65255;ﻤﺎﻳﺪ.ﻭﺣﺘﻰ ﻓﺮﺽ ﻭﺟﻮﺩ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺑﻘﻮﻝ ﻓﺮﻭﻳﺪ&#= 1548; ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺍﻭ= ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ ﻓﺮﺍ&#= 65261;ﺍﻥ </spa= n>ﮔﻔﺘﻪ ﺑﻮﺩʌ= 55;ﺪ،ﺁﻧﮕﺎﻩ ﺍﺻﻞ ﻭﺟﻮﺩ ﺍﻭ&= #65247;ﻴﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﻭ&= #65185; ﺑﺎﻳﺪ ﭘﺬﻳﺮﻓ&#= 65176;ﻪ ﻣﻴﺸﻮﺩ.ﺑﺨﺼﻮ&#= 65209; ﺍﻳﻨﮑﻪ ﺍﺯ ﺑﺮ&= #65205; ﻣﻘﻄﻊ ﻋﺮﺿﻰ ﺍ&= #65267;ﻦ ﺗﻮﺩﻩ ﻧﻔس ﻭﻣ&#= 65188;ﺴﻮس ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺫﻫﻦ ﺭﺍ،ﺑﮕﻔ= 5176;ﻪ ﺍﻳﻦ ﻓﻠﺎﺳﻔﻪ &= #65169;ﺮﺩﺍﺭﻳﻢ.ﺁﻧ= 4405;ﺎﻩ ﻫﺮ ﻃﺒﻘﻪ ﺑﻴﺮ&= #65261;ﻧﻰ ﺟﺪﻳﺪ،ﻏﻴﺮ ﺍ= 5199; ﻣﺎﻫﻴّﺖ ﻃﺒﻘ= 5166;ﺕ ﺩﺭﻭﻧﻰ ﻭ ﺍﺻﻠ&= #65264; ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻳ&= #65228;ﻨﻰ ﻣﺤﻮﺭ ﺑﺪﻭﻥ ﻣ&= #65188;ﻮﺭ ﻣﻴﺸﻮﺩ.ﺍﻣﺎ ﺑ&= #65198;ﺵ ﻃﻮﻟﻰ ﺍﻳﻦ ﺫﻫ&= #65254; ﻣﻄﺮﺡ ﻧﻴﺴﺖ.ﮐ&= #65258; ﻣﺎﻧﻨﺪ ﻣﻘﻄﻊ &= #65227;ﺮﺿﻰ ﺑﺪﻭﻥ ﻣﻌﻨﻰ ﻭ = ﻓﺎﻳﺪﻩ ﻣﻴﺒﺎﺷﺪ.ﻭﺗﺼ&#= 65262;ﺭﻯ ﻋﻠﻤﻰ ﻏﻴﺮ ﺣﻘ&= #65268;ﻘﻰ ﺍﺯﻋﻠﻤﺎﻯ ﻣﺬ&#= 64400;ﻮﺭ ﻣﻴﺒﺎﺷﺪ. ﺍﻳﻦ = ﻧﻈﺮﻳﻪ ﻣﺤﻮﺭﻯ ﻭﻣﺮﮐ&#= 65200;ﻳّﺖ ﻧﻔس ﺩﺭ ﻧﻴﻤﻪ &= #65197;ﺍﻩ ﻧﻈﺮﻳﺎﺗﻰ ﺍﺳ&#= 65174;، ﮐﻪ ﻧﻔس ﺭﺍ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﺗﺠﺮﻳﺪ ﺷﺨ&= #65210; ﻣﻴﺪﺍﻧﺪ. ﻳﻌﻨ&= #65264; ﻧﻈﺮﻳّﻪ ﺑﻬﺘ= 5198; ﺍﺯ ﻣﺤﻮﺭﻳّﺖ &#= 65255;ﻔس ﻧﻈﺮﻳﺎﺕ ﺍﻧﺪ&#= 65261;ﺧﺘﻪ ﻫﺎﻯ ﺗﺠﺮﺑﻰ ﺷ&= #65192;ﺺ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺍﺯ = ﻃﺮﻑ ﺩﻳﮕﺮ ﻧﻈﺮﻳﺎ&#= 65173; ﻣﻨﮑﺮﺍﻥ ﺍﺻﻞ &= #65251;ﺮﮐﺰﻳّﺖ ﻧﻔس ﻗﺮﺍﺭ ﺩﺍ&#= 65197;ﻧﺪ. ﻭ ﺗﺠﺮﺑﻪ ﺷﺨﺼ&= #65264; ﺩﺭ ﺭﻭﺍﻥ ﺍﻧﺴ&= #65166;ﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺨ&= #65212;ﻮﺹ ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧ&#= 65264;، ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌ&#= 65258; ﭘﺰﺷﻚ ﻫﺴﺖ.ﻭﻟ&= #65264; ﺍﻧﺴﺎﻥ ﺳﺎﻟﻢ &= #65227;ﺎﺩﻯ،ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺑﺎ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﺍﺯﺁثاﺭ @= 344;ﻴﺸﻴﻦ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺧﻮﺩ ﮐﻨﺪ،ﻭ ﺗ&#= 65184;ﺮﺑﻴّﺎﺕ ﺷﺨﺺ ﻭ ﮐﺎﺭﺑﺮ&= #65193; ﻭ ﺍﺧﺘﻴﺎﺭ ﺁﺯ&= #65165;ﺩ، ﻭﺣﺘﻰ ﭘس ﺍﺯ ﺗ&= #65204;ﻠﻴﻢ ﺑﻮﻟﻰّ ﺍﻟﻬﻰ &#= 65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﺍﺧA= 176;ﻴﺎﺭ ﺑﻰ ﺍﺧﺘﻴﺎﺭﻯ &= #65197;ﺍ ﺍﺧﺘﻴﺎﺭ ﮐﻨﺪ&#= 1548;ﺁﻧﮕﺎﻩ ﻧﻔس ﺍﻳﻦ ﻧﻔس &#= 65255;ﺎﺧﻮﺩﺁﮔﺎه ﺒﺘﺪﺭﻳج ﺪﺭ ﺗ&#= 65232;ﻴﻴﺮ ﺗﮑﺎﻣﻠﻰ،ﺗﺒA= 194;ﻳﻞ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65251;ﻰ ﮔﺮﺩﺩ.ﮐﻪ ﺑﻨﺠ&= #65166;ﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺮﺳﺪ. ﻋﻴﺐ ﺍﻳﻦ ﻣﺠﻤ&= #65262;ﻋﻪ ﻧﻈﺮﻳّﺎﺕ ﻣﺮ= 4400;ﺰﻳّﺖ ﻧﻔس ﻭﺭﻭﺍﻥ ﺍ&#= 65267;ﻦ ﺍﺳﺖ،ﮐﻪ ﻫﻢ ﻧ&#= 65236;ﺶ ﻭﺭﻭﺍﻧﻰ ﺭﺍ ﻣ&= #65262;ﺟﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ ﻭﻫ&#= 65250; ﻣﻨﮑﺮ ﻭﺟﻮﺩ ﺁ&= #65253; ﻫﺴﺘﻨﺪ.ﻳﻌﻨﻰ &= #65165;ﮔﺮ ﺫﻫﻦ ﻭ ﻳﺎ ﺣﺪّ = ﺃﮐثر ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﺍ ﻣﻮﺟﻮﺩ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ،ﻭﻟﻰﺣﺎ᥹= 5;ﺮ ﺑﻘﺒﻮﻝ ﺍﺻﻞ ﻭ&= #65183;ﻮﺩ ﻧﻔس ﺑﻌﻨﻮﺍﻥ &#= 65197;ﻭﺡ ﺣﻴﻮﺍﻧﻰ،ﭼﻪ = 5197;ﺳﺪ ﺑﻌﺪﻫﺎ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﮐﺎﻣﻠﺎﻥ،ﻧﻤA= 264; ﺑﺎﺷﻨﺪ.ﻟﺬﺍ ﺗ&= #64401;ﺎﻣﻞ ﻧﻮﻋﻰ ﺩﺭ ﺭﻭﺍ&= #65253; ﻧﺪﺍﺭﻧﺪ،ﻣﮕA= 198; ﺗﮑﺎﻣﻞ &#= 65165;ﻓﻘﻰ ﻭ ﺑﺸﺮﻯ ﺩﺭ ﺫﻫ= ﻦ،ﻭ ﻳﺎ ﺩﺭ ﺑﺮﺧﻰ ﺑ= ﻴﻤﺎﺭﻳﻬﺎﻯ ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧ&#= 65264;. ﻳﻌﻨﻰ ﺍﻳﻨﺎﻥ &= #65197;ﻭﺍﻥ ﻭ ﻧﻔس ﺭﺍ،ﮐﻪ &#= 65251;ﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65207;ﺨﺺ ﺍﻧﺴﺎﻧﻰ ﻣﻴﻨ&#= 65166;ﻣﻴﻢ، ﻫﻢ ﻫﺴﺖ ﻭﻣﺮﮐ&= #65200;ﻳّﺖ ﺩﺍﺭﺩ،ﻭﻟﻰ ﭼ= 5268;ﺰﻯ ﺟﺰ ﻣﺤﺘﻮﻳﺎﺕ &= #65207;ﻌﻮﺭﻯ ﻭ ﺍﺣﺴﺎﺳﻰ ﻧﻴ&= #65204;ﺖ.ﻳﻌﻨﻰ ﺩﺭ ﺧﻮﺍﺏ ﻫﻤﭽ&= #65256;ﺎﻥ ﺩﺭ ﺑﺪﻥ ﺑﺎﺷﻨ&= #65194;.ﻗﻄﻌﺎ ﺑﺎ ﻣﺮﮒ ﺑﺎ ﺧﻮ= ﺩ ﺗﻦ ﺑﺰﻳﺮ ﺧﺎﻙ = ﻣﻴﺮﻭﺩ.ﻭ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻌ&= #65194;ﻡ ﺭﻓﺘﻪ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﻭ ﻟﺬﺍ ﺍﻳﻨﺎﻥ ﺗ&= #64401;ﺎﻣﻞ ﺭﺍ ﺗﻨﻬﺎ ﺩﺭ ﺍ= ﻧﻮﺍﻉ ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﺩﺍﺭﻭﻳﻦ ﻣﻴﮕ&#= 65262;ﻳﺪ.ﻭﻟﻰ ﺑﻤﻮﺍﺯﺍﺕ ﺁﻥ &= #65175;ﮑﺎﻣﻞ ﺍﺭﻭﺍﺡ ﻭﺟﻮﺩ &= #65255;ﻴﺰ ﺩﺍﺭﺩ.ﺣﺘﻰ ﺩﺭ = ﻫﺮ ﺃﺗم ﻣﺸﮑّﻠﻪ = 5175;ﻦ. ﻭﻟﻰ ﺭﻭﺡ ﻓﺮﺩ&= #65263; ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﻣﺪﺍﻡ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﺑﺎﻟﺎﺗﺮ ﻣﺘﻮ&#= 65247;ﺪ ﻣﻴﺸﻮﺩ.ﻗﻬﻘﺮ&#= 65165;ﺋﻴﺎﻥ ﮐﺎﺭﻣﺎﺋﻰ،ﮐA= 258; ﺗﮑﺮﺍﺭ ﺍﺳﺘﻔ&#= 65166;ﺩﻩ ﺍﺯ ﺍﺧﺘﻴﺎﺭ ﺩ&= #65197; ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺗ&= #65166; ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﺑﺎ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ ﺩﺭ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺑﺮﺳﺎﻧ&#= 65256;ﺪ.ﻭﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ،ﺑ= 5228;ﺪ ﺍﺯ ﺷﻬﻮﺩ ﻧﻮﺭ = ﺭبّ رﺣﻤﺎﻥ ﺑﻨﻮﻋ= 5264; ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ &= #65169;ﺮﻭﻧﺪ ﻭﻫﻤﭽﻨﺎﻥ ﺗﺎ &= #65191;ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ،ﺗﻘﺮﺏ = 5211;ﻔﺎﺗﻰ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍ&#= 65247;ﻬﻰ،ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻣﺎﺕ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; </spa= n>ﻣﻴﻴﺎﺑﻨﺪ.ʌ= 61;ﺧﻮﺩ ﻧﻴﺰ ﻋﺎﻗﺒﺖ ﺍ&= #65247;ﻠﻪ ﻣﻴﺸﻮﻧﺪ.ﮔﻮﺋ&#= 65264; ﻣﺮﻏﺎﻥ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺑﺴﻮﻯ ﺧﺪﺍﻯ ﺧ&= #65262;ﺩ ﭘﺮﻭﺍﺯ ﺑﺂﺳﻤ&#= 65166;ﻥ ﮐﺮﺩﻧﺪ،ﻭﺗﻨA= 260;ﺎ ﺳﻰ ﻋﺪﺩ ﻣﺮﻍ ﺗ= ﻮﺍﻧﺴﺖ،ﺑﺨﺪA= 165;ﻯ ﻣﺮﻏﺎﻥ ﺳﻴﻤﺮ&#= 65229; ﺑﺮﺳﻨﺪ.ﻗﺒﻠﺎ &= #65183;ﺰ ﻫﻤﺎﻥ ﺳﻰ ﻋﺪﺩ = ﻣﺮﻍ ﺑﻮﺩﻧﺪ. ﮔﺮﭼﻪ = ﻫﻢ ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﺍ&= #65255;ﺴﺎﻥ ﺧﻮﺩ،ﻳﻚ ﺗﺠﻠ= 617;ﻰ ﺻﻔﺎﺗﻰ ﺍﻟﻬﻰ &= #65165;ﺳﺖ،ﮐﻪ ﻗﺪﺭ ﺧﻮﺩﺭﺍ ﻧ&= #65252;ﻴﺪﺍﻧﺪ. ﮐﻪ ﺗﺎ ﮐﻨﻮﻥ<s= pan dir=3DLTR> </spa= n>ﭼﻪ ﻣﻮﺟﻮﺩʌ= 67;ّﺘﻬﺎﻯ ﻧﻮﻋﻰ ﺟﺎﻟﺒﻰ &= #65267;ﺎﻓته اﺳﺖ.ﻭﭼﻪ ﺍﻧﻮ&#= 65165;ﻉ ﻋﻈﻴﻢ ﺗﺮﻯ ﺑﻌ&= #65194;ﻯ،ﻭ ﭼﻪ ﮐﻤﺎﻟﺎﺕ ﻭ = ﺗﺠﻠّﻴﺎﺕ ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺎﻟﺎﺗﺮﻯ ﺩﺭ &= #64344;ﻴﺶ ﺩﺍﺭﺩ. ﻭ ﻟﺬﺍ ﺩ= ;ﺭ ﻫﺴﺘﻰ ﻧﻴﺰ ﻏﻴ&= #65198; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﮐ&= #65204;ﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65259;ﺮﭼﻪ ﻫﺴﺖ ﺗﺠﻠّﻴﺎ= 5173; ﺻﻔﺎﺗﻰ ﻭ ﻣﻘﺎ&= #65251;ﺎﺕ ﻭ ﺍﺣﻮﺍﻝ ﻧﻮﻋ&= #65264; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.<o:p></o:p> = 5255;ﻘﺪ ﺩﻳﮕﺮ ﺑﻰ ﺟﻮﺍ&= #65167; ﺑﺎﻳﻦ ﻧﻈﺮﻳﻪ &= #65165;ﺳﺖ،ﮐﻪ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ&#= 1548;ﺧﻂ ﻓﺎﺻﻞ ﺑﻴﻦ ﻣﺤ&= #65262;ﺭ ﻣﺮﮐﺰﻯ،ﻭ ﺷﻌ= 5262;ﺭﻫﺎ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺍ&= #65219;ﺮﺍﻑ ﺁﻥ ﮐﺸﻴﺪ ﮔﺮﭼ&= #65258; ﻧﻔﻮﺫﻯ ﻫﻢ ﺩﺭ = ﻧﻔس ﻧﻴﺴﺖ. ﻭﻟﻰ ﭘﺰ= ﺷﮑﺎﻥ ﺑﺮﺣﺴﺐ ﺳﻠﻴﻘ&#= 65258; ﻭ ﺗﺠﺮﺑﻪ ﺧﻮﺩ = ﺍﺯ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ ﻗﺒﻠﻰ،ﺑﺮﺧﻰ = 5169;ﺮﺵ، ﻳﻌﻨﻰ ﺻﻔﺘﻰ ﻭ = ﻋﺎﺩﺗﻰ ﺭﺍ ﺍﺯ ﺑﻴﻤﺎﺭ = ﻣﻮﺭﺩ ﺗﻮﺟّﻪ ﻗﺮﺍﺭ &#= 65251;ﻴﺪﻫﻨﺪ.ﮔﻮﺋA= 264; ﺑﺮﺵ ﺑﺮﺩﺍﺷﺘ&#= 65258; ﻭ ﺑﻴﺮﻭﻥ ﮐﺸﻴ&= #65194;ﻩ، ﺁﻧﮕﺎﻩ ﺗﻨﻬﺎ &= #65197;ﻭﻯ ﺍﻳﻦ ﺻﻔت ﻮﻋﺎ&#= 65193;ﺕ ﺑﻴﻤﺎﺭ ﮐﺎﺭ ﮐ&= #65256;ﻨﺪ،ﮐﻪ ﺗﻐﻴﻴﺮ ﺑﺪﻫﻨ&#= 65194;،ﻭ ﻋﺎﺩﺕ ﺟﺪﻳﺪﻯ &= #65183;ﺎﻯ ﮔﺰﻳﻦ ﻧﻤﺎﻳﻨ&#= 65194;.ﮐﻪ ﺁﻧﻬﻢ ﺑﺴﻴﺎﺭ &= #65251;ﻮﻗﺘﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺁ&= #65255;ﻬﻢ ﺑﺸﺮﻁ ﻫﻤﮑﺎﺭ&#= 65263; ﺑﻴﻤﺎﺭ.ﻳﻌﻨﻰ &= #65197;ﺳﻴﺪﻥ ﺑﺪﺭجه اﻯ ﺍﺯ = 5207;ﻔﺎ،ﮐﻪ ﺑﻴﻤﺎﺭ ﺑﺨﻮﺍ&#= 65259;ﺪ ﻫﻤﮑﺎﺭﻯ ﺑﺎ ﭘ&= #65200;ﺷﻚ ﺧﻮﺩ ﺑﮑﻨﺪ.ﻭ ﺣ= ﺘﻰ ﺑﻴﻤﺎﺭﺍﻥ ﺑﻨ&#= 65166;ﭼﺎﺭ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺍ&= #65199; ﻣﺼﺮﻑ ﻣﻮ= ;ﺍﺩ ﻣﺨﺪﺭ، ﻭ ﺷﺎﻳ&#= 65194; ﺍﻟﮑﺘﺮﻭ ﺷﻮﻙ &= #65251;ﻐﺰﻯ،ﺑﺎﻳﻦ ﺗﺮﺗﻴﺐ ﻣﺘﻮﺳ&#= 1617;ﻞ ﻣﻴﺸﻮﻧﺪ،ﮐﻪ = 5191;ﻮﺩ ﺭﺍ ﻫﻤﮑﺎﺭ ﭘﺰ&= #65207;ﻚ ﻧﺸﺎﻥ ﺑﺪﻫﻨﺪ.&= #65261; ﺑﺪﺭﺟﻪ ﺷﻔﺎﺋ&#= 65264; ﺭﺳﻴﺪﻩ،ﻭ ﭘﺰ= 5207;ﻚ ﺧﺴﺘﻪ ﺍﺯ ﮐﺎﺭ = ﺑﺎ ﺍﻳﻦ ﺑﻴﻤﺎﺭ،= 4400;ﻪ ﻣﻌﻤﻮﻟﺎ ﻃﻮﻟ&#= 65166;ﻧﻰ ﺍﺳﺖ،ﺑﺮﺍﺣﺘA= 264; ﻓﺮﻳﺐ ﺧﻮﺭﺩﻩ&#= 1548;ﻳﺎ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﻓ= ﺮﻳب ﻤﻴﺪﻫﺪ،ﻭ ﺍﻋ= 5248;ﺎﻡ ﺷﻔﺎﻯ ﻧﺴﺒﻰ ﺑ&= #65268;ﻤﺎﺭ ﺭﺍ ﻣﻴﮑﻨﺪ.ﻭ ﻫ= ﺪﻑ ﺑﻴﻤﺎﺭ ﻓﺮﺍﺭ &= #65165;ﺯ ﭼﻨﮓ ﭘﺰﺷﻚ ﻭ ﺑ= ﻴﻤﺎﺭﺳﺘﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﻌ&= #65194;ﻫﺎ ﺑﻴﻤﺎﺭ ﺍﺯ ﺗﺮ&= #1587; ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔ&#= 65264; ﺗﻴﻤﺎﺭﺳﺘﺎﻧ= 5264; ﺁﺭﺍﻣﺶ ﻧﺴﺒﻰ &= #65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ.ﻭ ﻳﺎ ﺑ= ﺎ ﺗﻬﺪﻳﺪ ﺍﻃﺮﺍ&#= 65235;ﻴﺎﻥ،ﮐﻪ ﺑﭙﺰﺷﻚ ﺑﺮﺩﻩ &= #65251;ﻴﺸﻮﺩ،ﺁﺭﺍʌ= 49; ﻣﻴﮕﻴﺮﺩ.ﺑﺎﺯ&#= 65191;ﻮﺩﺭﺍ ﻓﺮﻳﺐ ﻣﻴﺪﻫﻨ&#= 65194;. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﺍﺭﺍﺩﻩ ﻭ ﻓﻬﻢ = ﻭ ﻋﻤﻖ،ﺧﻮﺩ ﺭﺍ &#= 65259;ﻤﻴﺸﻪ ﮔﻨﺎﻩ ﮐﺎﺭ ﻭ ﻋ= ﻘﺐ ﻣﺎﻧﺪﻩ ﻭﻣﺴﺘ&#= 65240;ﻞ ﻣﻴﺪﺍﻧﻨﺪ.ﮔﺮ&#= 64380;ﻪ ﮐﻮﺷﺶ ﻓﺮﺍﻭﺍ&#= 65253; ﻧﻴﺰ ﺩﺍﺭﻧﺪ.ﻣ&= #64405;ﺮ ﻭﻗﺘﻰ ﮐﻪ ﺑﺸﻬ&= #65262;ﺩ ﻧﻬﺎﺋﻰ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨ&= #65248;ﻖ ﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ، ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻃ&= #65198;ﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺑﺮﺳﻨﺪ.ﻭﻣﻨﻈ&#= 65262;ﺭ ﺍﺯ ﻃﺮﻳﻘﺖ ﻣﺤ&= #65252;ﺪﻯ ﻧﻴﺰ،ﺩﻳﻦ ﺭﺳ= 5252;ﻰ ﻭ ﺍﺳﻤﻰ ﻭﻭﻫﻤ&= #65264; ﺍﺳﻠﺎﻡ ﻧﻴﺴﺖ.&= #65261; ﻧﻴﺰ ﺗﻤﺎﻡ ﻣﺬ&= #65165;ﻫﺐ ﻗﺸﺮﻯ ﻭ ﺑﺎﻃﻞ = ﺁﻥ ﮐﻪ ﻣﺤﻤﺪﻯ ﺯﻧ&= #65194;ﻩ ﻳﺎ ﻫﻤﺎﻥ ﭘﻴﺮ = ﮐﺎﻣﻞ ﺣﺴﻴﻨﻰ ﺑﻤﻌﺮ&#= 65235;ﻰ ﺧﺪﺍﻭﻧﺪ،ﺑﺮA= 165;ﻯ ﺳﺎﻟﻚ ﻃﺎﻟﺐ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ،ﮐﻪ ﺩﻳ= 606; ﻮﺭﻭﺷﻰ ﺳﻠﻮﮐ&#= 65264; ﻭﺗﻘﺮّﺏ ﺻﻔﺎ= 5175;ﻰ ﻭ ﺗﺠﻠّﻴﺎﺗﻰ &#= 65169;ﺴﻮﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﻭﺗﻨﻬﺎ ﺷﺶ ﻭﻟﺎﻳت اﻟ= 5260;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﻧ&= #65258; ﺍﺩﻳﺎﻥ ﺭﺳﻤﻰ &= #65203;ﺎﺧﺘﻪ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ ﻏﻴﺮ ﺳﻠﻮﮐﻰ، &#= 65261; ﺟﺎﻩ ﻃﻠﺐ ﻭﻣﻐ&= #65198;ﻭﺭ.ﮐﻪ ﺟﺰ ﻣﻄﺎﻣﻊ ﺩﺭ = ﺗﺤﮑّﻢ ﺑﺮ ﻣﺮﺩﻡ ﻭ ﺍﺳ= ﺘثماﺭ ﺁﻧﻬﺎ ﻫﺪﻓﻰ ﻧ&= #65194;ﺍﺭﺩ.ﻭ ﻋﻘﻴﺪﻩ ﺑﺨﺪﺍ&#= 65255;ﻴﺰ ﻧﺪﺍﺭﻧﺪ چه ﺮ= 5203;ﺪ ﺑﺒﻬﺸﺖ ﻭﺟﻬﻨ&#= 1617;ﻢ.ﺑﺎﺯ ﻧﻘﺪ ﺩﻳﮕﺮ ﮐﻪ = ﺍﻳﻦ ﻫﻤﻪ ﺭﺳﻴﺪﻩ ﺍ&= #65193;ﺭﺍﮐﺎﺕ ﻭﺍﺣﺴﺎﺳﺎﺕ ﺧ&#= 65166;ﺭﺟﻰ،ﺑﺎﻳﻦ ﻣﺮﮐﺰ ﻭ ﻣﺤﻮﺭ = ﻧﻔس ،ﭼﮕﻮﻧﻪ ﺍﺳﺖ.&#= 64400;ﻪ ﺗﺄثیرﻯ ﻣﺎﻫʌ= 62;ﻯ ﺩﺭ ﺍﻳﻦ ﻣﺤﻮﺭ = ﻧﻤﻴﮕﺬﺍﺭﺩ. ﻳﻌﻨﻰ ﺗﻐﻴﻴﺮ&#= 65263; ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﺎﻧﻰ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﻭ&= #65187;ﺪﺕ ﻭﺟﻮﺩ ﺭﻭﺣﻰ ﭼ&= #65258; ﺩﺭ ﻧﻔس ﺣﻴﻮﺍ&#= 65255;ﻰ ﻳﺎ ﺭﻭﺡ &#= 65165;ﻟﻘﺪس ﺷﺪﻩ، ﻫﻤﭽﻨﺎ= 5253; ﻗﺪﻳﻢ ﻭﺣﺎﻝ ﺟ&= #65194;ﻳﺪ ﺭﺳﻴﺪﻩ ﻭﻫﻤﭽ&#= 65256;ﺎﻥ ﻳﮑﻰ ﺍﺳﺖ.ﻳﺎ ﻫ= ﻤﺎﻥ ﻧﻄﻔﻪ ﺭﻭﺣﻰ ﺍ&= #65261;ﻟﻴﻪ ﺑﺸﺮﻯ،ﮐﻪ ﺗﺒ= 5194;ﻳﻞ ﻭ ﺍﺻﻠﺎﺡ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺷﺪﻩ ﻭﺑﺰﺭﮒ ﮐ&= #65268;ﻔﻰ ﻭﻧﻮﻋﻰ ﻳﺎﻓﺘ&#= 65258;.ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﭘس &#= 65165;ﺯ ﻣﺮﮒ ﺗﻮﻟﺪ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﻴﺎﺑﺪ. = ﺍﻟﺒﺘﻪ ﺩﺭ(ﮊﻧﺘﻴﻚ ﻧﻮ&= #65227;ﻰ ﺟﺴﻢ) ﺗﻐﻴﻴﺮﻯ = ﻧﻴﺴﺖ،که ﺑﻀﺮﺭ ﺟﺴﻢ ﺍﻧ&= #65204;ﺎﻥ ﺍﺳﺖ.ﻭ ﺩﺭ</= span> &#= 65165;ﺳﭙﺮﻡ ﻭ ﺍﻭﻭﻝ ﺳﻠّﻮ&#= 65247;ﻬﺎﻯ ﺟﻨﺴﻰ ﺑﺎﻋث ﺑ&#= 65198;ﺧﻰ ﺍﻧﺘﻘﺎﻝ ﺑﻨﺴ&#= 65248;ﻬﺎﻯ ﺑﻌﺪﻯ ﺍﺳﺖ.ﻭﻟ&= #65264; ﻣﺎ ﺻﺤﺒﺖ ﺍﺯ(ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ)ﻣﻴﮑﻨﻴ&#= 65250;.ﻭ ﺁﻧﺎﻥ ﺻﺤﺒﺖ ﺍ&= #65199; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﺮﮐﺰﻯ ﺍﺯ ﺍﺣﺴﺎﺳﺎت &#= 65252;ﻴﮕﻔﺘﻨﺪ. ﻭﻧﻪ ﺍﻳﻨﮑﻪ ﮊ&= #65255;ﺘﻴﻚ ﺟﺴﻤﺎﻧﻰ ﺃثرA= 263; ﺍﺯ ﺩﺍﺩﻩ ﻫﺎﻯ = ﺧﺎﺭﺟﻰ ﺍﺣﺴﺎس ﺑﻮﺩﻩ &#= 65169;ﺎﺷﺪ.ﮐﻪ ﺫﻫﻦ ﻭﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺭﺍ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺟﺴﻤﺎﻧﻰ ﻧﻤﻴﺪﺍﻧﻨﺪ،A= 169;ﻠﮑﻪ ﺩﺭ ﺳﻠّﻮﻟﻬﺎ &#= 65251;ﻐﺰ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ &= #65235;ﮑﺮ ﺭﺍ ﺗﺮﺷّﺤﻰ ﺍ&#= 65199; ﺳﻠّﻮﻟﻬﺎﻯ ﻣ= 5232;ﺰﻯ ﻣﻴﺪﺍﻧﻨﺪ.ﭼﻮ&#= 65253; ﺗﺮﺷّﺢ ﺻﻔﺮﺍ &#= 65165;ﺯ ﮐﺒﺪ.ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻣﺤﻴﻂ ﻭﻳﺎ ﺷﺮ&= #65165;ﻳﻂ ﺑﺸﺮﻯ. ﺩﺭ ﻫﺮ ﺣ= ;ﺎﻝ ﺟﺰ ﻗﻬﻘﺮﺍ ﻧﻤ&= #65268;ﻴﺎﺑﻨﺪ.ﻣﺎﻧ= 5256;ﺪ ثرﻭﺕ ﻭ ﺷﻬﺮﺕ &#= 65261; ﻏﻴﺮﻩ.ﻭﻟﻰ ﻣﺤ&= #65268;ﻂ ﺳﻠﻮﻙ ﺩﺭ ﻋﺰﻟ&= #65174; ﺳﻠﻮﮐﻰ ﺳﺮﺍﺳ&#= 65198; ﺗﺰﮐﻴﻪ ﻧﻔس ﺍ&#= 65203;ﺖ.ﻫﻤﺮﺍﻩ ﻣﺤﺮﻭﻣﻴّﺖ ﺍ= 5199; ﻫﻤﻪ ﺍﻣﮑﺎﻧﺎ&#= 65173; ﺑﺸﺮﻯ ﻭﻣﺎﺩﻯ.&= #65251;ﮕﺮ ﺍﻧﺪﮐﻰ ﻏﺬﺍ ﻭ = ﺁﺑﮑﻪ ﺳﺎﻟﻚ ﺯﻧﺪﻩ ﺑ&= #65166;ﺷﺪ.ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻴ&#= 65218; ﺍﻟﻬﻰ ﻭ ﻋﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258; ﺭﺍ ﺩﺍﺭﻧﺪ،ﮐ= 5258; ﺗﺄثیر ﻣثبت ﻭ= ; ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ &= #65169;ﺮﺍﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺍﺭﻧﺪ.<o:p></o:p> = 5261; ﺍﻳﻨﮑﻪ ﻣﻴﮕﻮﻳﻨﺪ،ﻣA= 166;ﻫﻴّﺖ ﺫﺍﺕ ﻳﺎ ﺭﻭﺡ،&#= 65261;ﺣﺘﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻏﻴﺮﻗﺎﺑﻞ ﺗﻐﻴﻴﺮﺍﺳﺖ ﺩ&#= 65197;ﺳﺖ ﻧﻴﺴﺖ. ﺯﻳ= ;ﺮﺍ ﺁﻧﻬﺎ ﻣﻨﻈﻮﺭ&#= 65207;ﺎﻥ از ﺧﺎﻃﺮﺍﺕ ﺍ= 5255;ﺴﺎﻥ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ه اﺳﺖ. ﮐﻪ ﻇᥴ= 6;ﻫﺮﺍ ﻫﻤﻴﺸﻪ ﺑﺎﻗﻰ &= #65165;ﺳﺖ.ﺍﮔﺮ ﮐﻪ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65252;ﻴﭙﺮﺩﺍﺯﻧﺪš= 8;ﻭ ﺑﻨﺪﺭﺕ ﺍﻧﺴﺎ&#= 65253; ﻣﺘﻮﺟﻪ ﻣﻌﺎﻳ&#= 65168; ﻭ ﺧﻄﺎﻫﺎﻯ ﺧﻮ&= #65193; ﻣﻴﺸﻮﺩ ﮐﻪ ﻋﻘ&= #65166;ﻳﺪ ﺧﻮﺩﺭﺍ ﻧﺘﻴﺠ&#= 65258; ﻋﻘﺪﻩ ﻫﺎﻯ ﺧﻮ&= #65193; ﺑﺪﺍﻧﺪ.ﺁﻧﮕﺎ&#= 65257; ﺗﻐﻴﻴﺮ ﺃﻧﺪﻙ &= #65203;ﻄﺤﻰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﻟﻰ ﺁﻧﺎﻥ ﺍﺯ ﻣﺮﮐ&= #65200; ﻧﻔس ﻭﺭﻭﺍﻥ ﺻ&#= 65188;ﺒﺖ ﻣﻴﮑﻨﻨﺪ، ﺩﺭ= 5187;ﺎﻟﻴﮑﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗ&= #65200;ﮐﻴﻪ ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺑﺤﺪّ ﮐ&#= 65236;ﺎﻳﺖ ﮐﻪ ﺑﺮﺳﻨﺪ.ﻣﻘ&= #65166;ﻡ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻧﺴﺎﻥ،ﺭﻭﺣʌ= 64; ﺍﻟﻬﻰ ﻣﻴﮕﺮﺩ&#= 65193;.ﺑﺨﺼﻮﺹ ﻭﻗﺘﻴکه ﺒﺨﻠA= 238; ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;.ﮔﺮچه ﺒﺎﺯ ﺧﺎﻃﺮﺍﺕ &= #65251;ﻌﺎﻳﺐ ﻭﺧﻄﺎﻫﺎﻯ ﮔﺬ&#= 65207;ﺘﻪ،ﺑﻴﺎﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣ&= #65268;ﺎﻓﺘﺪ. ﻭﻟﻰ ﭼﻮﻥ ﺑﺎ ﻋ= ﻘﻞ ﺍﻟﻬﻰ ﻭﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻰ،ﮐﻪ ﻣA= 194;ﺍﻡ ﺩﺭﺫﻫﻦ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ،ﺍﻳﻦ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻧ&#= 65264; ﺭﺍ ﺗﻌﻘﻴﺐ ﻧﻤ&= #65268;ﮑﻨﻨﺪ. ﻭﺣﺘﻰ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ،ﺭﻭﺯʌ= 63; ﺻﺪ ﺑﺎﺭ ﺍﺳﺘﻐ&= #65236;ﺎﺭ ﻭ ﻃﻠﺐ ﻋﻔﻮ ﺩﺍ= ﺭﻧﺪ.ﻭﺍﻳﻦ ﺍﺯ ﺍﻣﺘﻴﺎﺯﺍ&#= 65173; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ،ﮐﻪ ﻫﺮﭼ= 5258; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﺑﻴﺸﺘﺮ ﺑﻴﺎﺩ ﺧﻄﺎﻫﺎ&#= 65263; ﺧﻮﺩ ﻣﻴﺎﻓﺘﻨ&#= 65194;.ﺑﺨﺼﻮﺹ ﻭﻗﺘﻰ ﮐﻪ ﺧﻄﺎ&= #65263; ﺳﺎﻟﮑﺎﻥ ﻭﺣﺘ&#= 65264; ﻣﺮﺩﻡ ﻋﺎﺩﻯ ﺭ&= #65165; ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑ&#= 65256;ﻨﺪ، ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﻧ&= #65268;ﺰ ﻗﺒﻞ ﺍﺯ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ ﺩﺍﺩه اﻧﺪ.<o:p></o:p> = 5261; ﺑﺎﻟﺄﺧﺮﻩ ﻫﺮﭼﻪ ﺍﻧﺴﺎﻥ &= #65193;ﻧﻴﺎ ﺩﻭﺳﺖ ﺑﺎﺷﺪ،= 5219;ﺒﻴﻌﺘﺎ ﻓﺮﺻﺖ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﻭ ﻳﺎ ﺗﺮﻙ ﻋﺎﺩ= ﺍﺕ ﻭ ﻋﻘﺪه ﻫﺎﻯ ﺧ&= #65262;ﺩ ﺭﺍ ﻧﺨﻮﺍﻫﺪ ﺩ&= #65165;ﺷﺖ.ﮐﻪ ﺳﺮﻋﺖ ﻗﻬﻘﺮﺍ&#= 65263; ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍ&#= 65253; ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺑﻴﺸﺘﺮ ﻫﻢ ﻣﻴ&= #65208;ﻮﺩ ﮐﻪ ﺗﻐﻴﻴﺮﻯ ﻣ&= #65256;ﻔﻰ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﮐﺎ= ﺭﻣﺎﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ، ﺑﺮ= 5187;ﺴﺐ ﺷﺪﺕ ﮐﻤّﻰ ﻭ ﮐ&= #65268;ﻔﻰ ﮔﻨﺎﻫﺎﻥ ﻭ ﺳﺘ&= #65252;ﮕﺮﻯ ﻫﺎ ﻭ ﺧﻄﺎﻫﺎﻯ = ﺧﻮﺩ،ﺑﻤﺴﺨﻬA= 166;ﻯ ﻋﻤﻴﻘﺘﺮ ﻣﻴﺮ&#= 65261;ﻧﺪ.ﻭﺑﻘﻮﻝ ﻗﺮﺁﻥ، ﻣﺴﺦ ﻣ&#= 65268;ﻤﻮﻥ ﻭﺧﻮﻙ ﺑﻬﺘﺮﻳ&#= 65254; ﺷﺎﻧس ﺁﻧﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ.ﻭ ﺍﻟّﺎ ﻣ&= #65166;ﺭ ﻭﻣﻮﺭ،ﻭ ﺣﺘﻰ &#= 65193;ﻭﭼﺎﺭ ﻓﺴﺨﻬﺎﻯ ﮔﻴﺎ&#= 65259;ﻰ ﻭ ﺭﺳﺨﻬﺎﻯ ﺟﻤ&= #65166;ﺩﻯ ﻭﻭﺳﺨﻬﺎﻯ ﺗﺤ&#= 65174; ﺟﻤﺎﺩﻯ ﻧﻴﺰ ﻣ&= #65268;ﺸﻮﻧﺪ.که ﺪﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ ﺭﺍﻩ<= /span> </spa= n>ﮔﺬﺷﺘﻪ ﺭﺍ A= 193;ﺭ ﺁﻳﻨﺪهﻫﺎ ﺗﮑ= 5198;ﺍﺭ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺑ&= #65166;ﻳﺪ ﺑﺘﺮﺗﻴﺐ ﺗﮑﺎ&#= 65251;ﻞ ﺍﺯ ﺍﻧﻮﺍﻉ ﺧﻮ&= #65193;،ﻋﺎﻗﺒﺖ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس،ﺗﺎ ﺣﺼﻮA= 245; ﺷﻬﻮﺩ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺑﺸﺮﻯ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍ ﺑﻴ&#= 65166;ﺑﺪ.ﻳﻌﻨﻰ ﭘﺎﮐﻰ ﻭ ﺍﻳﻦ ﻫ= ﻤﺎﻧﻰ ﺩﺭ ﻣﻘﺎﻡ ﺍﻟﻬ&= #65264; ﺭبّ اﻟﻨﻮﻉ ﺧA= 262;ﺩ ﺑﻴﺎﺑﻨﺪ.ﭼﻪ ﺭ&= #65203;ﺪ ﮐﻪ ﺑﻴﺸﺘﺮ ﻧﻴ&= #65200; ﻗﺎﺑﻞ ﻣﻘﺪّس = 5175;ﺮ ﺷﺪن هستند ﻭﻗ= ;ﺘﻰ ﮐﻪ ﺑﻌﺮﺵ ﺭﺣﻤ&= #65166;ﻥ ﻣﻴﺮﺳﻨﺪ ﻭ ﻳﺎ = ﺩﺭﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻄ&= #65198;ﻳﻘﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ&#= 1548;ﻫﺮﮐس ﮐﻪ ﺁﺧﺮﻳن ﻤﺮ&#= 65165;ﺗﺐ ﺗﮑﺎﻣﻞ ﻃﺮﻳﻘ&#= 65174; ﻣﻬﺪﻯ ﺑﺎﺷﺪ ﺑ&= #65256;ﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﻣ= 5268;ﺮﺳﺪ. ﭘس ﺘﻐﻴﻴﺮ ﻫﻤ&#= 65268;ﺸﻪ ﻫﺴﺖ ﻭ ﺗﻔﺎﻭﺕ = ﺩﺭ ﻋﻤﻖ ﺗﺰکیه اʌ= 03;ﺖ. ﻭﻳﺎ ﻓﺰﻭﻧﻰ ﻋ&= #65240;ﺪﻩ ﻫﺎﻯ ﺟﺪﻳﺪ ﻧﺒ&= #65166;ﺷﺪ.ﻭ ﺍﻳﻦ ﻗﺎﺑﻞ ﻗﺒ&= #65262;ﻝ ﻧﻴﺴﺖ ﮐﻪ ﺟﻨﺎ&= #65267;ﮑﺎﺭ ﺳﺨﺖ ﻭﻳﺎ ﺩﻳﻮ&= #65165;ﻧﻪ، ﻫﻤﭽﻨﺎﻥ</sp= an> &#= 65195;ﺍﺕ ﺍﻭ ﺑﺪﻭﻥ ﺗﻐﻴ&= #65268;ﺮ ﺑﺎﺷﺪ ﮐﻪ ﺍﮔﺮ = ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺑﺎﺷﺪ،= 5169;ﺎﺯ ﻣﺎﻧﻨﺪ ﺍﻣﺮﻭ&#= 65199; ﺩﺭﻧﻮع ﺒﺸﺮﻯ &#= 65191;ﻮﺩﺑﺎﺷﺪ.ﻭﻟ= 40; ﺁﻧﺎﻥ ﻋﻘﻴﺪﻩ &= #65175;ﻮﻟﺪ ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ &= #65255;ﺪﺍﺭﻧﺪ. ﭘس چه ﺴﻮد بحث= ; ﺩﺭﺑﺎﺭﻩ ثباﺕ ﺩﺍﺋﻢ ﺫA= 165;ﺕ ﺑﺎﺷﺪ. ﻭﻳﺎ ﺗﻐ= ﻴﻴﺮﻯ ﺩﺭ ﺣﺪّ ﺯﻧﺪﮔ&#= 65264; ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ.&= #64400;ﻪ ﭘس ﺍﺯ ﻣﺮﮒ، ﻫ&#= 65252;ﻪ ﭼﻴﺰ ﺍﺯ ﺗﻦ ﻭ ﺫ= ;ﻫﻦ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺑﺰﻳﺮ ﺧﺎﻙ ﻣﻌ&= #65194;ﻭﻡ ﮔﺮﺩﺩ.ﮔﺮﭼﻪ ﻧ&= #65224;ﺮﻳّﺎﺕ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ،ﻫﻤﻪ ﺍﺩﻳﺎﻥ ﻗﺸﺮﻯ &= #65261; ﺍﺳﻤﻰ،ﺩﺭ ﺑﺎ= 5197;ﻩ ﺭﻭﺡ ﺩﺭ ﻗﺒﺮ ﻭ= ﺻﺤﺮﺍﻯ ﻣﺤﺸﺮ،ﭘس ﺍﺯ = 4344;ﺎﻳﺎﻥ ﻋﻤﺮ ﻫﺴﺘﻰ،ﮐ= 5166;ﻣﻠﺎ ﺧﺮﺍﻓﺎﺗﻰ ﺍﺳ&#= 65174;.ﮐﻪ ﺭﻭﺡ ﻣﺮﮒ ﻧﺪﺍ&= #65197;ﺩ،ﻭ ﺑﻴﮑﺎﺭ ﻭﻋﺒث &#= 65193;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺗﻮﻟّ&#= 65194; ﻓﻮﺭﻯ ﺩﺍﺭﺩ ﮔ&= #65198;ﭼﻪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻬﺸﺖ ﺳﻮﻡ ﮐﺎ&= #65251;ﻠﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺩﺭ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﺑﺮﺍﻯ ﺧﻮﺩ ﺭﻭ&= #65185;،ﻟﺤظه اﻯ ﺑﻴﺸﺘﺮ ﻧﻴ&#= 65204;ﺖ.ﮐﻪ ﺭﻭﺡ ﻓﻬﻢ ﻭ ﺩﻳ= ﺪﻥ </spa= n>ﻧﺪﺍﺭﺩ،ﮐﻪ= ; ﺃﻣﺮﻯ ﻣﺎﺩﻯ ﺑﺸﺮی است.ﺑﻠﮑﻪ ﺩﺭ = 5175;ﻮﻟﺪ ﻓﻮﻕ ﺑﺸﺮی اﺳ= 5174;.ﺑﻔﺮض اﮔﺮ ﺑﺎ ﻫﻴﭙﻨ&#= 65262;ﺗﻴﺴﻢ ﻭﻏﻴﺮه ﭙﺮﺳﻴ= 5194;ه ﺸﻮﺩ، که ﭽﻘﺪA= 197; ﺩﺭﻋﻮﺍﻟم اﻟA= 260;ی ﺒﻮﺩه اﻧﺪ. ﻳﻌ&#= 65256;ﻰ ﮐﻪ ﭼﻪ ﻭﻗﺖ ﻣﺮ= ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺩ= ﺍﺷته است. ﺧﻮﺍﻫﻨﺪ = 4404;ﻔﺖ ﻓﺎﺻله اﻯ ﻧﻤA= 264; ﺑﻴﻨﻴﻢ. ﻭ ﻳﺎ ﺑ= ;ﻘﻮﻝ ﻗﺮﺁﻥ ﻳﻚ ﺭﻭﺯ = ﻳﺎ ﺃﻧﺪکی اﺎﺯ ﻳA= 242; ﺭﻭﺯ.ﻣﺎﻧﻨﺪ ﮐ&= #65204;ﻰ ﮐﻪ ﺳﺎﻋﺘﻰ ﺑﺨ&= #65262;ﺍﺏ </spa= n>ﺭﻓﺘﻪ ﺑﺎﺷʋ= 94; ﻭ ﻓﺎﺻﻠﻪ ﺯﻣﺎﻧ&#= 65264; ﺗﺎ ﻗﺒﻞ ﺍﺯ ﺧﻮ= ﺍﺏ ﺭﺍ ﺩﺭﻙ ﻧﮑﻨﺪ.= ﺗﻔﺴﻴﺮﺍﺕ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻣﺎ،ﺍﺯ ﺁﻏﺎﺯ &#= 65175;ﻮﻟﺪ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺑﺎ ﺳﺮﻧﻮﺷﺘﻰ &= #65165;ﺯ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ،@= 380;ﻮﻥ ﻣﺸﺨّﺼﺎﺕ ﺗن = 575;ﺳﺖ. ﻭﺷﻬﻮﺩ ﻭﻭﻫﻢ &= #65261;ﻭﺿﻊ ﺭﻭﺍﻧﻰ ﺍﻭ،ﻧ= 5176;ﻴجه ﺁﺧﺮﻳﻦ ﺗﮑﺎﻣ&#= 65248;ﺎت ﺘﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65165;ﻭ ﺑﻮﺩﻩ ﺍﺳﺖ،ﮐ= 5258; ﺍﻳﻨﻚ ﺑﻬﺘﺮ ﻳ&= #65166; ﺑﺪﺗﺮ ﺩﺭ ﻧﻮﻉ<= /span> </spa= n>ﺑﺸﺮی ﺒﺠﻬᥴ= 6;ﻥ ﺁﻣﺪﻩ ﻭ ﺍﻣﺮﻭ&= #65199; ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ = ﻫﺮﮐس ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ &= #65193;ﺭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩ.ﺟﻪ ﺑﻬﺸت &= #65252;ﻮﻋﻮﺩ ﺍﻟﻬﻰ ﭘﻴﺸﻴﻦ &= #65165;ﻭ ﺑﻮﺩﻩ، ﻫﺮﭼﻪ &#= 65169;ﻴﺸﺘﺮ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩﺭﺍ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﻭ ﻳﺎ ﮐ&#= 65252;ﻰ ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﺧ&= #65248;ﺎﻗﻰ ﺩﺭ ﺟﺎﻣﻌﻪ،ﻭ= 606;ه ﺪﺭﺯﻧﺪﮔﻰ ﻣﺬ&#= 65259;ﺒﻰ ﻭ ﺑﻬﺮ ﺩﻳﻨﻰ،&#= 65153;ﻧﮕﺎﻩ ﻭﻗﺖ ﻣﺮﮒ ﺗﻮﻟ&= #65194; ﻣﺠﺪﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺳﺮﻧﻮﺷﺖ ﺁﻥ ﺗ&= #65262;ﻟﺪ، ﻫﻤﺎﻥ ﻧﺘﻴﺠﻪ &= #65175;ﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﻳﺎ ﺳﻠ&= #65262;ﮐﻰ ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﺑﺮﺧﻰ ﺑﺎ = ﺳﺮﻧﻮﺷﺖ ﺑﻬﺘﺮ ﺩﺭ ﮐﺮﺍ&= #65251;ﺎﺕ ﻣﺨﺘﻠﻒ،ﻭ ﺑﺮ= 582;ی کمی ﺑﺪﺗﺮ ﻣﺎA= 255;ﻨﺪ ﻧﺎﺑﻴﻨﺎﺋﻰ ﻭ &= #65235;ﻠﺞ ﺑﻮﺩﻥ. ﭘس ﺳﺮﻧ&= #65262;ﺷﺖ ﻣﺎ ﺑﺪﺳﺖ ﺧﻮﺩ = ﻣﺎ ﺍﺳﺖ.ﻭ ﺳﺎﻟﻚ ﻣ= ﻮﻓﻖ ﺑﺎ ﻫﻤّﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺧﻮﺩ،ﺳﺮﻧﻮﺷA= 174; ﻧﻴﮑﻮﻯ ﺭﺟﻌﺖ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻫ&#= 65250; ﻣﻴﮑﻨﺪ.ﻭ ﺧﺪﺍ&= #65261;ﻧﺪ ﺳﺘﻢ ﺑﮑﺴﻰ ﻧﻤ&= #65264; ﮐﻨﺪ.ﮐﻪ ﺑﻬﺸﺘ&= #65260;ﺎﻯ ﺗﻮﻟﺪﺍﺕ ﺑﻬﺘ&#= 65198;،ﻭ ﻳﺎ ﺟﻬﻨّﻢ ﻗﻬ&#= 65240;ﺮﺍﺋﻰ ﻧﺴﺦ ﻭﻣﺴﺦ ﺩﺭ = ﻫﻤﻴﻦ ﺟﻬﻨّﻢ ﻳﺎ ﺟﻬ&#= 65166;ﻧﻮﻡ ﻳﻮﻧﺎﻧﻰ ﻭﺟﻬ&#= 65166;ﻥ ﻓﺎﺭﺳﻰ ﻭ ﮔﻮﻫ&= #65166;ﻧﻮﻡ ﻋﺒﺮﻯ،ﻭ ﻳﺎ ﻫ&#= 65268;ﻞ ﻓﺮﻧﮕﻰ ﻭﻫﻤﺎ&#= 65253; ﭼﺎﻩ ﻭﻳﻞ ﻭﻭﺍ&= #65261;ﻳﻠﺎ ﻭﭘﺮ ﻣﺼﻴﺒﺖ،= 5235;ﻮﺭﺍ ﺗﻮﻟﺪ ﻣﺠﺪﺩ ﺩ&= #65165;ﺭﺩ. ﭘس ﻧﻤﻴﺘﻮﺍﻧ= 5194; ﺷﺨﺺ ﺩﺭ ﭘﻴﺮﻯ&= #1548;ﻭ ﮔﻢ ﮔﺸﺘﮕﻰ ﺫﻫ&= #65256;ﻰ ﻭﺭﻭﺍﻧﻰ،ﻭ ﻓ= 5240;ﺪﺍﻥ ﺣﺎﻓﻈﻪ ﻭ ﺗﻐﻴ&= #65268;ﺮ ﻣﺰﺍﺝ ﺷﺨﺺ،ﺍ= 5199; ﻟﺤﺎﻅ ﻣﺎﺩﻯ ﻭ&= #65251;ﻌﻨﻮﻯ ﻭ ﻧﻔﺴﺎﻧﻰ، ﺍ&#= 65199; ﻫﻮﻳّﺖ ﺫﺍﺕ ﻳ&#= 65166; ﻧﻔس ﺍﻧﺴﺎن ﻮ &#= 65261; ﺑﺄﻫﻤﻴّﺖ ﺁﻥ &#= 65193;ﺭ ﺍﻧﺴﺎﻥ ﻋﺎﺩی &#= 65262;ﺍﺯ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65211;ﺤﺒﺖ ﮐﻨﻴﻢ. ﺑﺎ ﺍﻳﻨ= ﮑﻪ ﺩﺭ ﻳﻚ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺍﺳﺖ،ﻭ ﺩﺭ ﺳﻄ&#= 65186; ﻧﻮﻉ ﺑﺸﺮﻯ ﻳﺎ = ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ. ﺍﻣ= ﺎ ﺭﻭﺡ ﺍﻟﻬﻰ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑُﻌﺪ ﭼ&#= 65260;ﺎﺭﻡ </spa= n>ﺑﻮﺩ. ﮐﻪ ﺑﺎ= 5199; ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ،ﮐﻪ ﻧﺘﻴ= 5184;ﻪ ﺍﺳﺘﻀﻌﺎﻑ ﻭ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 65169;ﺮﻭﺣﻰ ﺗﺒﺪﻳﻞ ﺷﺪﻩ.ﮔ&= #65198;ﭼﻪ ﻫﻨﻮﺯ ﻣﻌﺎﻳﺐ &= #65193;ﻳﮕﺮﻯ ﺩﺭ ﺍﻳﻦﺭﻭﺡ ﺍ&= #65247;ﻬﻰ ﺍﺯ ﻗﺒﻞ ﻣﺎﻧﺪ&= #65257; ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﺳ= ﺎﻟﮑﺎﻥ ﺩﺭ ﻧﺠﺎﺕ ﺑﺎ ﮐ= ﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭﺻﺪ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﺻﻮﺭﺕ ﻣﻴ&#= 64405;ﻴﺮﺩ.ﻭ ﻋﻘﻞ ﻭ ﺻﺒﺮ ﻭ ﻋ= ;ﺸﻖ ﻭ ﻋﻮﺍﻣﻞ ﻋﻘﻠ&= #65264; ﺁﺯﻣﺎﻳﺸﺎﺕ ﻭ &= #65165;ﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264;،ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻫ&= #65236;ﺖ ﻣﺮﺣﻠﻪ،ﭼﻨﺎA= 253; ﻧﻴﺴﺖ ﮐﻪ ﻫﻤﻪ = ﺑﻨﺠﺎﺕ ﺑﺎ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﺑﺮﺳﻨﺪ. ﻭﻟﻰ ﺩ= ﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65208;ﺮﻯ ﺑﻌﺪﻯ، ﺗﺎ ﭼﻘ&#= 65194;ﺭ ﻗﺒﻠﺎ ﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﺷﻬﻮﺩﻯ ﻭ ﺳﻠﻮ&= #64400;ﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﺩﺭﺟﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ که ﻤﻴﺘﻮﺍﻧﻨA= 194; ﺑﻨﻮﺭﻗﺎﺋﻢ ﺑ&#= 65198;ﺳﻨﺪ.ﮐﻪ ﻋﻘﻞ ﺑﻴﺸﺘﺮﻯ &= #65261; ﻗﺪﺭﺕ ﻭ ﻇﺮﻓﻴ&= #1617;ﺖ ﻭﮐﺮﺍﻣﺎﺕ ﺷﻬ&#= 65262;ﺩ،ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭند.ﻭﻧﻴﺰ = 5193;ﺭ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﺑﺮﺗﺮ ﺍﺯ = ﻋﻘﻞ ﺑﺸﺮﻯ،ﻋﻤﻴﻖ = 5175;ﺮﺗﺰﮐﻴﻪ ﻧﻔس ﻭﺗﻐﻴﻴﺮ &#= 65251;ﺎﻫﻴّت ﺨﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﻭ ﺗﺎ ﺃﺑﺪ ﺍﻳﻦ ﺗ= ﺰﮐﻴﻪ ﻫﺎﻯ ﻋﻤﻴﻖ ﺗﺮ = ﺩﺭﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺩ&= #65165;ﻣﻪ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺗ&= #65256;ﻬﺎ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺃﻫﻮﺭﻣﺰﺩﺍ ﺍ&#= 65203;ﺖ، ﮐﻪ ﻣﺰﺩﺍ ﭘﺎﻙ = ﻭﺩﺍﻧﺎ ﻣﻴﺒﺎﺷﺪ.ﭘس ﻧ&#= 65268;ﺎﺯﻯ ﻫﻢ= ﺑﺘﻮﻟ= ;ﺪﺍﺕ ﺩﺭ ﺟﻬﺎﻥ ﻧﺪﺍ&= #65197;ﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻤﺎ&#= 65249; ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺁ&= #65267;ﻨﺪﻩ،ﺑﺘﺮﺗʌ= 68;ﺐ ﺗﻮﻟﺪ ﺩﺭ ﺟﻬﺎ&= #65253; ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﻣﺎﻧﻨﺪ ﺗﻮﻟّ= 5194; ﺯﺭﺩﺷﺖ،ﭼﻮﻥ = 576;نوﺭ ﻣﺮﺗﻀﻮﻯ ﺭﺳﻴ&#= 65194;.ﻭ ﻳﺎ ﻣﺴﻴﺢ ﮐﻪ ﮐ= ﺸﻒ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ &= #65197;ﺍ ﮐﺮﺩ.ﻭﺧﻮﺩ ﺻﺎ&= #65187;ﺐ ﺗﺠﺴّﻢ ﻣﻘﺎﻡ &#= 65251;ﺮﺗﻀﻮﻯ ﮔﺮﺩﻳﺪ.ﮐﻪ ﭘﻴ&= #65166;ﻣﺒﺮ ﻫﻤﻴﺸﻪ ﺑﻴﻦ ﻣ&= #65204;ﻴﺢ ﻭﻋﻠﻰّ ﺷﺒﺎﻫ= 5174; ﻣﻰﺩﻳﺪ. ﻭ ﭘﻴﺎ= ﻣﺒﺮ ﻳﻚ= ﺑﺎﺭ ᤨ= 4;ﻔﺖ،ﮐﻪ ﻋﻠﻰّ ﺩﺭﺳﺖ ﻣ&#= 65166;ﻧﻨﺪ ﻣﺴﻴﺢ ﺭﺍﻩ ﻣﻴ&= #65198;ﻭﺩ.ﮔﺮﭼﻪ ﻣﺤﻤﺪ ﺭﺍﻩ ﺭﻓ&= #65176;ﻦ ﻣﺴﻴﺢ ﺭﺍ ﻧﺪﻳ&= #65194;ﻩ ﺑﻮﺩﻩ.ﻭﻟﻰ ﻣﻴ&= #65192;ﻮﺍﻫﺪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺭ&= #65261;ﺡ ﻣﺴﻴﺢ ﺑﺼﻠﻴﺐ &= #64400;ﺸﻴﺪﻩ ﺷﺪﻩ،ﻭ ﻋﻠﻰّ = 5197;ﺍ ﺑﮕﻮﻳﺪ.ﻭ ﻣﺤﻤ&= #65194; ﻧﻴﺰ ﺑﻨﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65203;ﻴﺪ،ﻭﺧﻮﺩ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﻣﻘ&= #65166;ﻡ ﻣﺼﻄﻔﻮﻯ ﺩﺭ ﺟ&= #65260;ﺎﻥ ﺷﺪ.ﺯﻳﺮﺍ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﺁﻥ ﻣﻘﺎﻡ</s= pan> &#= 65165;ﻟﻬﻰ ﺭﺍ ﻳﺎﻓﺘﻪ ﺍﺳ&= #65174;.ﻭ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﺠﺎﻯ ﻧﻮﺭ ﻗﺎﺋﻢ،ﺑ= 5228;ﻨﻮﺍﻥ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ،ﺑﻨﻮʋ= 97; ﺭﺣﻤﺎﻥ ﺧﻮﺍﻫ&#= 65194; ﺭﺳﻴﺪ.ﻭ ﺧﻮﺩ ﺗ= ﺠﺴّﻢ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻗ&= #65166;ﺋﻢ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﮔﺮﭼﻪ ﻫﻨ= ﻮﺯ ﺍﻟﮕﻮﻯ ﻗﺎﺋﻢ &= #65169;ﺮﺍﻯ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263;،ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65259;ﺴﺖ.ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ ﮐﻪ ﺧﻮ&= #65193; ﺻﺎﺣﺐ ﻣﻘﺎﻡ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺩﺭ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﻣﺘﻮﻟﺪ &= #65207;ﺪﻩ،ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﺘﻮﻟﺪ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﮔﻮﺋﻰ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﻗﺎﺋﻢ ﺩﺭ ﺭﺟﻌ&= #1578; ﻤﻬﺪﻭﻯ ﺗﻮﻟﺪ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253; ﻳﺎﻓته اﺳﺖ.<o:p></o:p><= /span> = 5235;ﺮﺍﻣﻮﺵ ﻧﮑﻨﻴﻢ ﮐﻪ ﺣﺎ&= #65235;ﻈﻪ ﺧﻮﺩﺁﮔﺎﻩ،ﺍA= 199; ﺍﻣﻮﺭ ﺧﺎﺭﺟﻰ &= #65261;ﻣﺎﺩﻯ ﺍﺳﺖ.ﻭ ﺷﻨﺎﺧﺖ = ﺍﻓﺮﺍﺩ ﻭ ﺍﺷﻴاء ﺑﺨﺎ= 5219;ﺮ ﺩﺍﺷﺘﻦ ﺳﺎﺑق= 607; اﻯ ﺍﺯ ﺁﻥ ﺷﺨﺺ = ﻳﺎ ﺷﻴﺌﻰ ﺩﺭ ﺫﻫﻦ&= #1548;ﻭﻳﺎ ﺩﺭﻧﺎﺧﻮﺩﺁﮔ= 5166;ﻩ،ﮐﻪ ﺗﺄﺧﻴﺮﻯ ﺩﺭ ﺷ&= #65256;ﺎﺧﺖ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ&= #65247;ﻰ ﻣﻌﺮﻓﺖ ﻭ ﺷﻨﺎ&= #65191;ﺖ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ = ﺷﻬﻮﺩﻯ،ﻣﺎﻧA= 256;ﺪ ﺷﻨﺎﺧﺖ ﺍﻣﻮﺭ&#= 65263; ﮐﻪ ﺩﺭ ﺭؤﻳﺎ ﻫ&= #65166; ﺭؤﻳﺖ ﺑﭽﺸﻢ ﺩ&#= 65245; ﺩﺍﺭﻳﻢ،ﺑﺎﺯ = 5255;ﺴﺨﻬﺎﻯ ﺩﺭ ﺣﺎﻓﻈﻪ ﺩﺍ&= #65197;ﺩ. ﮔﻮﺋﻰ ﺭﺳﻴﺪﻩ &= #65165;ﺯ ﺧﺎﺭﺝ ﺭﻭﺍﻥ ﺍ&= #65203;ﺖ،ﻭﻟﻰ ﺍﻟﺒﺘﻪ ﺍﺯ ﺩﺭ&= #65261;ﻥ ﺃﻧﺪﺭﻭﻥ ﺭﻭﺍ&#= 65253;، ﻭنه ﺒﻴﺮﻭﻥ ﺗ= 5254; ﺑﺮﺍﻯ ﺭﻭﺍﻥ.ﻭ&= #65187;ﺘﻰ ﺷناﺧﺖ ﺟﺪﻳﺪ = 5261; ﺍﻣﺮﻭﺯ ﻣﺎ ﺍﺯ = ﮐﺴﻰ ﻳﺎ ﭼﻴﺰﻯ،ﺟﺎ= 5263; ﺷﻨﺎﺧﺖ ﻗﺪﻳﻢ &= #65175;ﺮ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﮔﻮﺋﻰ ﻓﺮﺍﻣﻮﺵ ﻣﻴﺸ&#= 65262;ﺩ.ﻣﺎﻧﻨﺪ ﻃﻔﻠﻴﮑﻪ ﺑﺰﺭ&#= 64402; ﺷﺪﻩ،ﻭ ﻳﺎ ﭘس اﺯ ﺳﺎﻟﻴﺎﻧﻰ &#= 65165;ﻭﺭﺍ ﺑﺒﻴﻨﻴﻢ.که اA= 199; ﻧﻮ ﺗﺼﻮﺭﮐﻠّ= 5264; ﺟﺪﻳﺪ ﺍﻭﺭﺍ ﺩ&= #65197;ﺫﻫن ﺨﻮﺩ ﻣﻴﺴﺎﺯﻳ&#= 65250;.ﻭ ﺍﻟﮕﻮ ﻭ ﺗﺼﻮﺭ = ﺫﻫﻨﻰ ﻗﺒﻠﻰ ﻓﺮﺍﻣﻮ&#= 65205; ﻣﻴﺸﻮﺩ.ﮔﺮﭼﻪ &= #65215;ﻌﻴﻒ ﻭ ﻗﺎﺑﻞ ﺑﻴﺎﺩ = ﺁﻭﺭﺩﻥ ﻫﺴﺖ. ﮔﻮﺋﻰ ﺩﺭ= ﻭﻗﺖ ﻣﺮﮒ ﺁﺧﺮﻳﻦ ﺁ&= #1579;اﺭ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻭ ﻳﺎ ﺭﻭﺡ ﺍ= ;ﻟﻬی ﺸﺪﻩ، ﺑﺘﻮﻟﺪ &#= 65169;ﻌﺪﻯ ﻣﻴﺮﻭﺩ،ﻭﻧﻪ = 5191;ﻮﺩ ﺧﺎﻃﺮﺍﺕ.ﻭﺩﺭ &= #65259;ﻴﭙﻨﻮﺗﻴﺰﻡ ﺑﻴﺎﺩ ﺁﻭﺭﺩﻥ &= #65175;ﻮﻟﺪ ﭘﻴﺸﻴﻦ ﺑﺴﻴﺎ&#= 65197; ﺳﺨﺖ ﻭﺿﻌﻴﻒ ا&#= 1587;ت. ﮔﺮﭼﻪ ﺑﺎﺯ ﺑﺮ&= #65191;ﻰ ﺍﻃﻔﺎﻝ ﺧﺎﻃﺮ&#= 65257; ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺧ&= #65262;ﺩﺭﺍ ﺑﻴﺎﺩ ﻣﻴﺂﻭﺭ&#= 65255;ﺪ. ﺑﻄﻮﺭﻳﮑﻪ ﻭﺍ&#= 65247;ﺪﻳﻦ ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻨﮑﺮ ﺑﻮﺩﻩ.ﻭ ﺑﺪﻧﺒ&= #65166;ﻝ ﻭﺍﻟﺪﻳﻦ ﻗﺒﻠ&#= 65264; ﻣﻴﮕﺮﺩﻧﺪ ﻭﺣ&#= 65176;ﻰ ﺟﺎ ﻭﻣﮑﺎﻥ ﺗﻮ&= #65247;ﺪ ﭘﻴﺸﻴﻦ &#= 65191;ﻮﺩﺭﺍ ﻣﻴﺠﻮﻳﺪ،ﮐﻪ = 5193;ﺭ ﺑﺮﺧﻰ ﻣﻮﺍﺭﺩ&#= 1548;ﺍﮔﺮ ﻃﻔﻞ ﻓﺮﺻﺖ ﺗﺤ&= #65240;ﻴﻖ ﺑﻴﺎﺑﺪ، ﻣﮑﺎ= 5253; ﻭﺍﻟﺪﻳﻦ ﻗﺒﻠ&#= 65264; ﺧﻮﺩﺭﺍ ﭘﻴﺪﺍ &= #65251;ﻴﮑﻨﺪ.ﮐﻪ ﺁﻧﻬﺎ ﻃﻔﻞ ﺭﺍ = ﻧﻤﻰ ﺷﻨﺎﺳﺪ، ﻭﻟﻰ &#= 65169;ﺎ ﺫﮐﺮ ﻋﻠﺎﺋﻤﻰ &= #65219;ﻔﻞ ﺭﺍ ﺑﺎﻭﺭ ﻣﻴﮑ&= #65256;ﻨﺪ،ﮐﻪ ﻓﺮﺯﻧﺪ ﺁﻧﻬﺎ &= #65193;ﺭ ﺗﻮﻟﺪ ﺟﺪﻳﺪﻯ &= #65165;ﺳﺖ. ﺑﻄﻮﺭ ﮐﻠّﻰ ﺣ&#= 65166;ﻓﻈﻪ ﺭﺍ ﺑﺎﻳﺪ ﺧﻴﺎ&= #65255;ﺖ ﮐﺎﺭ ﺩﺍﻧﺴﺖ،= 4400;ﻪ ﻓﺮﺍﻣﻮﺷﻰ ﺯﻳ&#= 65166;ﺩ ﺩﺍﺭﺩ ﻭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻧﻴﺰ ﺗﻨﻬﺎ ﺩﺭ = ﺧﻮﺍﺏ ﻭﺭؤﻳﺎﻫﺎ، ﻗA= 220;ﻌﺎﺗﻰ ﺍﺯ ﮔﺬﺷﺘﻪ ﺭﺍ = ﺑﻨﻈﺮ ﺻﺎﺣﺐ ﺣﺎﻓﻈﻪ &= #65191;ﻮﺩ ﺑﺎﺯﻣﻴﮕﺮﺩﺍ= 5255;ﺪ.ﮔﺮﭼﻪ ﺑﺎﺯ ﺭؤﻳﺎ ﻫﺎ &= #65169;ﺼﻮﺭﺕ ﮐﺎﺑﻮس ﻫﺎ،ﺣA= 176;ﻰ ﺁﻳﻨﺪﻩ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺧﻮﺩﺭﺍ ﻣﻴﺒﻴ&#= 65256;ﺪ. ﮐﻪ ﺷﺄﻥ ﻣﻘﺎﻡ = ﻓﻌﻠﻰ ﺭﻭﺡ ﻧﻴﺰ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺁﻳﻨﺪﻩ &= #65259;ﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﺑ&= #65198;ﺣﺴﺐ ﻋﻘﻞ ﻓﻌﻠﻰ ﺑﺸ&= #65198;ﻯ ﻣﻰ ﺑﻴﻨﺪ. ﺟﺎﻟ= ﺐ ﺍﺳﺖ، ﮐﻪ ﻧﻘﺪ &= #65227;ﻠﻴﻪ ﻫﻴﻮﻡ،ﺩﺭ ﻓﻠ= 5204;ﻔﻪ ﻟﺎﻣﺮﮐﺰﻯ ﻧﻔ&#= 1587; ،ﺑﺮ ﻧﻈﺮﻳﻪ ﻣ&#= 65198;ﮐﺰﻯﻧﻴﺰ ﻭﺍﺭﺩ ﺍﺳﺖ ﮐﻪ = ﻋﻴﺐ ﻧﻈﺮ ﻫﻴﻮﻡ ﺩﻳ&= #65194; ﮐﻠّﻰ ﻧﻔس ﺍﺳ= 5174; ﻧﻪ ﺟﺰﺋﻴّﺎﺕ= 548; ﮐﻪ ﻓﻠﺴﻔﻪ ﻣﺮ&= #64400;ﺰﻯ ﻣﻴﮕﻮﻳﺪ. ﻭﻟﻰ = ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ، ﺿﻤﻦ &#= 65261;ﺣﺪﺕ ﺧﻮﺩ ﺍﮔﺮ ﺭﻭ ﺑ= ﺴﻮﻯ ﺗﮑﺎﻣﻞ ﻭﺧﺪﺍ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ ﭼﻨﻴﻦ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﭼﻮﻥ ﻧﻈﺮ ﺑﺰﻧ&= #65194;ﮔﻰ ﺑﺸﺮﻯ ﻭﻣﺎﺩﻯ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ،ﮔﻮﺋﻰ = 5255;ﻔس ﻭﺣﺪﺗﻰ ﻧﺪﺍﺭ&#= 65193;،ﻭﻟﺎ ﻣﺮﮐﺰﻯ ﺍﺳﺖ.ﺯ&= #65267;ﺮﺍ ﺟﺰﺋﻴّﺎﺕ ﺧﺎ= 5219;ﺮﻩ ﻫﺎ ﻗﺎﺑﻞ ﺗﻔﮑ&= #65268;ﻚ ﺍﺯ ﮐﻞ ﻧﻔس هستند. ﺍﻟﺒﺘ᥽= 8; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﻤﻴ&#= 65208;ﻪ ﻧﻈﺮ ﺑﺪﻧﻴﺎ ﻭ = ﭘﺎﺋﻴﻦ ﺩﺍﺭﻧﺪ.ﻭ ﺑﺎ ﺟ= ﺰﺋﻴّﺎﺕ ﺭﻭﺍﻥ ﻭﺣﺎﻓﻈ&#= 65258; ﺧﻮﺩ ﺳﺮﻭﮐﺎﺭ &= #65193;ﺍﺭﻧﺪ.ﻭﻟﻰ ﺳﺎﻟﻚ ﺳﻌﻰ ﻣﻴ&= #64401;ﻨﺪ،ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﺗﻤ&= #65198;ﮐﺰ ﻭ ﺗﻮﺳّﻞ ﻋﺒﺎ&#= 65193;ﻯ ﺑﺎﺷﺪ،ﺁﻧﮕﺎA= 257; ﻭﺩﺭ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩ ﺫﻫﻦ ﻭﺭﻭﺍﻥ،= 5193;ﺭ ﻣﻌﺒﻮﺩ ﺍﻟﻬی &#= 65252;ﻴﺒﺎﺷﺪ. که هیوﻡ ﺍﻳﻦ ʋ= 75;ﺎﺭﻳخ ﺮﺍ ﻧﺪﺍﺷﺖ.که اﺯ ﮐﺪﺍم اﻧﻄA= 170;ﺎﻉ،ﻭﺍﺯ ﮐﺪﺍﻡ ﺭﺳﻴﺪه اﺣﺴﺎس ﺨﺎﺭﺟA= 264;،ﺍﻳﻦ ﮐﻞّ ﻧﻔس ﺭﺍ ﻳ&#= 65166;ﻓﺘﻪ،ﻭﻟﻰ ﻣﺨﺎﻟﻒ ﺍﻭ ﻧﻴ&= #65200; ﭘﺎﺳﺦ ﻧﺪﺍﺭﻧ&#= 65194;،ﮐﻪ ﮐﺪﺍﻡ ﺍﻧﻄﺒﺎ&#= 65225; ﻳﺎ ﺍﺣﺴﺎس ﺑﻮ&#= 65193;ﻩ ﺍﺳﺖ. ﮐﻪ ﺍﻳﻦ ﺗ= ;ﻮﺩﻩ ﻭﻣﺤﻮﺭ ﻣﺮﮐﺰ&#= 65263; ﺭﻭﺍﻧﻰ ﺍﺳﺖ،= 5261; ﺭﻭﺍﻥ ﻣﻨﻈﻮﺭ&#= 65207;ﺎﻥ ﺫﻫﻦ ﺍﺳﺖ.ﻭ ﺑﺎ= ﻟﺄﺧﺮﻩ ﺑﻨﺎﺧﻮﺩﺁﮔﺎ= 5257; ﻧﻴﺰ ﺗﺴﻠﻴﻢ ﺷ&= #65194;ه ﺎﻧﺪ. ﺯﻳﺮﺍ ﻣﺎ= ﺟﺮﺍﻯ ﺭﻭﺍﻥ،ﻭﺣﺘﻰ = 5195;ﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺗ&= #65252;ﺎﻡ ﺣﺮﮐﺎﺕ ﺩﺭﻭﻧ&#= 65264; ﺗﻦ ﺍﻧﺴﺎﻥ،ﺳ= 5198;ﺍﺳﺮ ﺩﺭ ﺩﺳﺖ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﻭﻣﺎ ﺳﺮ ﺍﺯﻣﮑ&= #65166;ﻧﻴﺰﻡ ﺍﻣﻮﺭ ﺍﻟﻬﻰ،= 5261; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﺑﺎﻣﻮﺭ ﺫﺍﺗﻴّﺎت ﺮﺍA= 259;ﻰ ﻧﺪﺍﺭﻳﻢ.ﺩﻟﻴ&#= 65246; ﻋﻠﻴﻪ ﻫﻴﻮﻡ ﺍ&= #65267;ﻦ ﺑﻮﺩﻩ، ﮐﻪ ﺍﮔ&#= 65198; ﺍﻧﻄﺒﺎﻉ ﺧﺎﺭ&#= 65183;ﻰ ﺭﺳﻴﺪﻩ ﺑﻨﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ،ﭼﻪ ﺭﺳﺪ ﺑﺬﻫﻦ،ﺍ= 4404;ﺮ ﻫﻤﻪ ﻋﻤﺮ ﺗﻐﻴ&= #65268;ﺮ ﻧﮑﻨﺪ،ﮐﻪ ﻣﺮ= 4400;ﺰ ﺑﺎﺷﺪ.ﻭﻳﺎ ﺣﺘ&= #65264; ﻣﺤﻮﺭ ﻣﺮﮐﺰﻯ&#= 1548;ﺩﺭ ﻧﻈﺮﻳﻪ ﺩﻭﻡ ﺑ&= #65166;ﺷﺪ،ﺑﺎﺯ ﺑﺎﻳﺪﺍﻳﻦ ﺍث= 585; ﺍﻧﻄﺒﺎﻉ ﻭ ﻃﺒ&= #65226; ﺷﺪﻩ،ﺩﺭ ﻧﺎﺧ= 5262;ﺩﺁﮔﺎﻩ،ﺑﺎﻳ= ;ﺪ ثاﺑﺖ ﺑﻤﺎﻧﺪ = 5261;ﻟﻰ ﻗﺎﺑﻞ ﺗﻀﻌﻴﻒ &= #65203;ﻠﻮﮐﻰ ﻫﺴﺖ.ﻭﺍﺯ ﻃﺮف &= #65194;ﻳﮕﺮ ﺍﮔﺮ ﺭﻭﺍﻥ ﻟﺎ&= #65251;ﺮﮐﺰﻯ ﻫﻴﻮﻡ ﺑﺎﺷﺪ،= 4380;ﮕﻮنه اﺳﺖ ﺑﺎ ﺍﻳﻦ ﻫ&= #65252;ﻪ ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭ &= #65219;ﻮﻝ ﺯﻧﺪﮔﻰ ﺍﻳﻨﺎ&#= 65253;،ﺩﺭ ﺗﻦ ﻭ ﺫﻫﻦ ﻭﺭﻭ= ﺍﻥ،ﻫﻤﻴﺸﻪ ﺧﻮﺩﺭﺍ ﻳﮑی ﻤ&#= 65268;ﺪﺍﻧﻨﺪ.ﭘس ﻧﻪ ﻣﺮﮐﺰ ثاﺑ= 5176;ﻰ ﻫﺴﺖ،ﻭﻧﻪ ﻟﺎ &#= 65251;ﺮﮐّﺰﻳّﺖ ﺁﻥ،ﺑﻠکه ﺃﻣʋ= 98;ی ﺒﻴﻦ ﺭﻭﺣﻰ ﻭ ﺍ= ﻟﻬﻰ ﺍﺳﺖ.ﮔﻮﺋﻰ ﺍﺯ = ﻣﺎﺩﻩ ﺃثیرﻯ ﺭﻗﻴﻖ A= 175;ﺮ، ﺍﺯ ﺃﺗﻢ ﻣﻠﮑﻮ&= #65175;ﻰ ﻳﺎ ﻣﻌﻨﻮﻯ ﺩﺭ = ﻣﺮﺩﻡ ﻋﺎﺩﻯ،ﻭﺣﺘﻰ = 5193;ﺭﮐﺎﻣﻠﺎﻥ ﺍﺯ ﻣﺎﻫﻴّﺖ ﺗ&#= 65188;ﺖ ﺃثیرﻯ ﺟﺒﺮﻭʋ= 75;ﻰ،ﮐﻪ ﻣﺎﺩﻩ ﺭﻗﻴﻖ ﺗ&= #65198; </spa= n>ﺍﺯ ﺃثیر ﺩﺍ= ;ﺭﺩ. ﻭﺃثیر ﻫﻤﺎﻥ A= 251;ﺎﺩﻩ ﻣﺸﮑّﻠﻪ ﺩﺍﺧ= 5246; ﺃﺗﻢ ﺍﺳﺖ،ﻭ ﺗ&#= 65188;ﺖ ﺃثیر ﺗﺮﮐﻴﺒʋ= 66;ﺕ ﻫﺮ ﻭﺍﺣﺪ ﺟﺰﺋ&= #65264; ﺩﺍﺧﻞ ﻫﺴﺘﻪ ﺃ&= #65175;ﻢ. ﻟﺬﺍ ﻋﻤﻠﺎ ﻣﺎ = ﻫﻴﭻ ﺍﻧﻄﺒﺎﻉ ﺷخص= 40; ﺍﺯ ﺍﺣﺴﺎﺳﺎﺕ ﺩﺭ &= #65195;ﻫﻦ ﻧﺪﺍﺭﻳﻢ.ﮔﺮﭼ&#= 65258; ﮐﻢ ﻭ ﺑﻴﺶ ﻗﺎﺑ= ﻞ ﻳﺎﺩﺁﻭﺭﻯ ﺣﺎ&#= 65235;ﻈﻪ ﻫﺴﺖ.ﻭ ﺑﺎ ﮐﻤﻚ= ﻣﺮﺍﺗﺐ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65207;ﺨﺺ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺻﺤ= ﺒﺖ ﺍﺯ ﻟﺎ ﻣﺮﮐﺰﻳ&= #1617;ﺖ ﻧﻔس ﻮ ﺭﻭ= ;ﺍﻥ ﮐﻨﻴﻢ.ﮐﻪ ﮔﻮﺋ&= #65264; ﺗﻮﺩه اﻯ ﻣﺘﺮ= 5165;ﮐﻢ ﺍﺯﺁثاﺭ ﻭ ﺑﻬ= 5198;ﻩ ﻫﺎﻯ ﺧﺎﺭﺟﻰ ﺍ&= #65203;ﺖ .<o:p></o:p> = 5255;ﻈﺮﻳﻪ ﻣﺤﻮﺭ ﺩﺍﺧﻠﻰ&#= 1548;ﺍﺯ ﻣﺠﻤﻮعه ﻣﺮﺍA= 175;ﺐ ﺩﺭﻙ ﻭ ﺷﻌﻮﺭ ﻭ= ﺍﺣﺴﺎﺳﺎﺕ ﺑﺎﻃﻨﻰ ﻭﻣﺘﺮ&#= 65165;ﮐﻢ ﺷﺪﻩ،ﻧﻤﻰ ﺗﻮ= 5165;ﻧﺪ ﺗﻔﺴﻴﺮﻯ ﺑﺮﺍ&#= 65263; ﺍﺻﻞ ﺗﻄﻮﺭ ﻭ ﺗ= ﮑﺎﻣﻞ، ﻭ ﻳﺎ ﺟﺮﻳﺎﻥ ﺻ= ﺪﻭﺭﺍﺣﮑﺎﻡ ﻭ ﻗﻀﺎﻳﺎ ﻭ ﺍﺳ= ﺘﺪﻟﺎﻟﺎﺕ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﭼ&= #65262;ﻥ ﺗﮑﺎﻣﻞ ﺩﺭ ﺗﻤ&= #65166;ﻡ ﻣﮑﺎﺗﺐ ﻓﻠﺴﻔ&#= 65264; ﻭ ﻓﮑﺮﻯ ﻫﺴﺖ.ﭼ= ﻪ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺗﻦ،ﻭ ﺑﺎ ﺗﮑﺎ&#= 65251;ﻞ ﺗﺮﺑﻴﺘﻰ ﺫﻫﻦ&#= 1548;ﻭﻳﺎ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺭ&= #65261;ﺍﻥ.ﺍﻣﺎ ﺍﺯ ﻧﻈﺮ ﻣﻨﻄﻖ = ﻣﺎﺩﻯ ﻭ ﺍﺳﺘﺪﻟﺎﻝ،= 5183;ﻨﺠﺎﻝ ﺧﺎﻃﺮﺍﺕ ﻭ ﺩﻟ&= #65166;ﺋﻞ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺁ&= #64404;ﺎﻩ ﻫﺴﺘﻨﺪ، ﮐﻪ ﺑ&#= 65198;ﺍﻯ ﺍﺳﺘﺪﻟﺎﻝ ﺑﮑ&#= 65166;ﺭ ﻣﻴﺒﺮﻳﻢ.ﺩﺭ ﺍ&= #65203;ﺘﺪﻟﺎﻝ ﻣﻨﻄﻖ ﻇﺎﻫﺮﺍ &= #65187;ﺎﻟﺘﻰ ﺍﺯ ﺭﻭﺍﻥ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ<sp= an dir=3DLTR> </spa= n>ﺍﺯ ﻣﺤﻔﻮﻇʋ= 66;ﺕ ﺣﺎﻓﻈﻪ ﺍﺳﺘﻔ&#= 65166;ﺩﻩ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﻧ= ﺎﺧﻮﺩﺁﮔﺎﻩ ﺍثر ﺧﻮﺩﺭﺍ ﺩ= 5197; ﺁﮔﺎﻩ ﻣﻴﮕﺬﺍ&#= 65197;ﺩ.ﻣﺎﻧﻨﺪ ﺗﻌﺼﺒّﺎﺕ ﻭ ﻳ&#= 65166; ﺩﻓﻊ ﺧﻄﺮ ﻭ ﺟﻠ= ﺐﻣﺘﻌﺼّﺒﺎﺕ.= 5251;ثلا ﺍﮔﺮ ﺗﺼﻮﺭ ﮐﻠ&= #1617;ﻰ ﺑﺎ ﺍﻟﮕﻮﻯ ﻧﻬ&= #65166;ﺋﻰ ﺍﺯ ﻳﻚ ﺷﻴﺌﻰ ﺩ= ﺭ ﺫﻫﻦ ﺑﺎﺷﺪ، ﺍ&#= 64404;ﺮ ﺑﺪﻭﻥ ﺍﻓﺮﺍﺩ &= #65183;ﺰﺋﻰ ﺑﺎﺷﺪ.ﭘس ﺍﻳﻦ &= #65175;ﺼﻮﺭ ﮐﻠّﻰ ﻭ ﺍﻭﻟﻴ&#= 1617;ﻪ ﺍﺯ ﮐﺠﺎ ﺁﻣﺪﻩ = ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﺗﺼﻮﺭ ﮐﻠ&= #1617;ﻰ ﺑﻮﺩﻩ،ﭼﮕﻮﻧA= 258; ﺑﻴﻦ ﻓﺮﺍﻭﺍﻥ &= #65255;ﺴﺨﻪ ﻫﺎﺋﻰ ﺍﺯ ﺳﺎﺑ&= #65240;ﻪ ﺗﺼﻮﺭﺍﺕ ثاﻧA= 262;ﻳﻪ،ﻭ ﻳﺎﺍﺣﮑﺎﻡ ﻭ ﺍ&= #65211;ﻮﻝ ﻋﻘﻴﺪﺗﻰ،ﺩﻟA= 166;ﺋﻞ ﺭﺍ ﺍﺯ ﻭﻫﻢ ﺟﺪ= ﺍ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻣ&= #65262;ﺭﺩ ﺍﻧﺘﺨﺎﺏ ﮔﻮﻳ&#= 65256;ﺪﻩ ﺍﺳﺘﺪﻟﺎﻝ ﺑﺎ&#= 65207;ﺪ.ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ ﺧﺎﻃﺮﺍﺕ ﻣ&= #65176;ﻮﺍﻟﻰ ﺍﺯ ﻳﻚ ﺷﻴﺌﻰ ﺩ= ﺭ ﺩﺍﺧﻞ،ﻭﻳﺎ ﻣ= 5170;ﺎﺣث ﺩﻟﺎﺋﻞ ﻳﻚ ﻋﻘ&= #65268;ﺪﻩ ﺩﺭ ﺫﻫﻦ،ﺩﺍﺭ= 5165;ﻯ ﮐﻴﻔﻴّﺖ ﻭﺧﺼ= 5166;ﻳﺺ ﻣﺨﺘﻠﻒ ﻫﺴﺘﻨ&#= 65194;. ﻣﺸﮑﻞ ﺍﻧﺘﺨﺎﺏ ﺭﺍ ﺑ&= #65268;ﺸﺘﺮ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺍ&= #65267;ﻦ ﺭﻭﺡ ﻣﺪﺑّﺮ ﻫ&#= 65198; ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﺍﻣﻮﺭ ﺭﻭﺍﻥ ﻭ = ﺩﺭ ﺍﻳﻦﻣﻮﺭﺩ ﺩﺭ&#= 65187;ﺎﻓﻈﻪ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﺪ. ﮐﻪ ﺣﺘﻰ ﺗﻤﺎﻡ = ﺣﺮﮐﺎﺕ ﺟﺰﺋﻰ ﺗﻦ ﻣﺎ،&#= 65193;ﺭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﺗﺤﺖ ﺗ&= #65194;ﺑﻴﺮ،ﻳﻌﻨﻰ ﻣﺪﻳﺮﻳّﺖ ﻭ ﻧ&#= 65268;ﺰ ﭘﻴﮕﻴﺮی اﺳﺖ.= 5251;ﺎﻧﻨﺪ ﺍﻳﻨﮑﻪ ﺍﻓﺴﺎ&#= 65197;ﻋﻀﻮﻯ ﻳﺎ ﺫﻫﻨﻰ ﺩﺭﺩ&= #65203;ت ﻤﺮﺍﺗب اﻟﻬﻰ = 5261;ﻣﻘﺎﻡ </spa= n>ﺍﻟﻬﻰ ﺭﻭﺡ A= 207;ﺨﺺ ﺑﺎﺷﺪ.ﮔﺮﭼﻪ ﺣ&= #65268;ﻮﺍﻧﺎﺕ ﮐﻪ ﺗﺪﺑﻴﺮ ﻣﺪ&= #65169;ّﺮﺍﻥ ﺍﻟﻬﻰ ﻭ ﺭﺏّ ﺍ&= #65247;ﻨﻮﻉ ﻳﺎ ﺭﺏّ ﺍﻟﻔﺼ&#= 65246;.ﻭﺣﺘﻰ ﺭﺏّ ﺍﻟﻔﺮﺩ ﻳ&#= 65242; ﻣﻮﺟﻮﺩ ﺭﺍ ﺩﺍ&= #65197;ﺩ.ﻭﺍﻳﻦ ﻫﻤﺎﻥ ﻫﻤﺰﺍﺩ &= #65197;ﻭﺡ ﺍﺳﺖ، ﮐﻪ ﮐﺎﻣ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ ﺩﺭﻣﺮﺍ&#= 65175;ب ﺸﻬﻮﺩﻯ ﺁﻧﻬﺎ&#= 1548;ﺩﺭ ﻫﺮﻣﺮﺣﻠﻪ ﺍﻳ&#= 65254; ﻫﻤﺎﻧﻰ ﺭﻭﺡ ﻭ&= #65187;ﺘﻰ ﺧﻮﺩ ﺭﻭﺡ ﺍﻧﺴ&= #65166;ﻥ ﮐﺎﻣﻞ ﺍﺳﺖ.ﮔﺮ&= #64380;ﻪ ﮔﺎﻫﻰ ﺩﺭ ﺭؤﻳ&#= 65166; ﺑﺼﻮﺭﺕ ﻣﺎﺩﻯ &= #65239;ﺎﺑﻞ </spa= n>ﻓﻬﻢ ﺍﻧﺴﺎʌ= 53; ﺑﺎﺷﺪ.ﮐﻪ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﭘﻴﮕﻴﺮ &= #64400;ﺎﺭ ﺭﻭﺡ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ ﻭ ﺩﺭ ﺗﺠﺮﺑﻪ ﺷ= ﺨﺼﻰ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;،ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺧﻮﺩ،ﺷﺨ= 5212;ﻰ ﻧﺼﻒ ﻃﻮﻝ ﻣﻦ،&#= 65193;ﺳﺘﻢ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻮ&= #65193; ﻭ ﭘﻴﺶ ﻣﻴﺒﺮﺩ.= ﮐﻪ ﻣﻦ ﺭﻭﻯ ﺯﻣﻴﻦ = ﻋﻤﻮﺩﻯ ﺭﺍه ﻤﻴﺮﻓﺘﻢ= 548; ﻭﺍﻭ ﺍﻓﻘﻰ ﺭﺍ&= #65257; ﻣﻴﺮﻓﺖ.ﮔﻮﺋﻰ &= #65219;ﻔﻠﻰ ﺑﻮﺩ،ﮐﻪ ﺑﺮﺍ= 5267;ﺶ ﺻﺤﺒﺖ ﻣﻴﮑﺮﺩ&#= 65249;.ﮐﻪ ﭼﮕﻮﻧﻪ ﺍﺯ ﺁﻥ = ﺭﻭﺯﻧﻪ ﮐﻮﭼﻚ،ﺑﺎﻧﺪA= 165;ﺯﻩ ﻟﺎﻧﻪ ﮔﻨﺠﺸﻚ &= #65169;ﻴﺮﻭﻥ ﺁﻣﺪه اﻡ.ﻭ ﺁﻥ &= #65197;ﻭﺯﻧﻪ ﺩﺭ ﮔﻮﺷﻪ ﺑﺎﻟ&= #65166;ﻯ ﺳﺎﺧﺘﻤﺎﻥ ﻋﻈ&#= 65268;ﻢ ﺳﻨﮕﻰ،ﭼﻮﻥ ﻣ= 5228;ﺎﺑﺪ ﻳﻮناﻧﻰ ﻭ ﺭُA= 249; ﺑﻮﺩ.ﮐﻪ ﻇﺎﻫﺮ&= #65165; ﺣﮑﻢ ﻣﻘﺒﺮﻩ ﻣ&= #65254; ﺭﺍ ﺩﺍﺷﺖ. ﻭﻳﺎ= ﻣﻦ ﺩﺭ ﺣﮑﻢ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ، ﻭ ﻧﻤﻮ&#= 65255;ﻪ ﺳﺎﺧﺘﻤﺎﻧﻬﺎ= 5263; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭﺗﻮﻟﺪ ﺁﻳﻨ&#= 65194;ﻩ ﻣﻦ ﺑﻮﺩﻩ ﺍﺳﺖ.= ﺯﻳﺮﺍ ﺩﺭ ﺭؤﻳﺎﻫﺎ ﺍ&#= 65199; </spa= n>ﻳﻚ ﺳﻮ ﺭﺍﻩ = 5165;ﻟﻬﻰ ﺩﺭﻫﺮﮐس ﺑﻴﻚ &#= 65255;ﺤﻮ ﺍﺳﺖ،ﻭ ﻗﺎﺑﻞ &#= 65175;ﮑﺮﺍﺭ ﻧﻴﺴﺘﻨﺪ.ﮐﻪ ﺧ&= #65194;ﺍﻭﻧﺪ ﺩﺭ ﻫﻴﭻ ﮐﺎﺭﺵ = ﺗﮑﺮﺍﺭ ﻧﺪﺍﺭﺩ.ﻭ ﺍﺯ ﺍ= ﺑﺪﺍﻋﺎﺕ ﻗﺒﻠﻰ ﺧﻮﺩ ﺗﻘ&= #65248;ﻴﺪ ﻧﻤﻰ ﮐﻨﺪ.ﻭ ﺍﺑ= ﺪﺍﻋﺎﺕ ﺟﺪﻳﺪی ﺪﺍﺭﺩ . = ﺍﻳﻨﮑﻪ ﻳﻚ ﻋﺎﻣﻞ،ﻳﺎ &#= 65165;ﺻﻄﻠﺎﺣﺎ ﮐﺴﻰ ﺩﺍﺧﻞ ﺭﻭ&= #65165;ﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ،= 4400;ﻪ ﺍﻧﺘﺨﺎﺏ ﺍﻓﺮ&#= 65165;ﺩ ﺟﺰﺋﻰ ﺍﺯ ﻭﺍﺣ&= #65194;ﺭﺍ ﻣﻤﮑﻦ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ،ﻭﻳﺎ ﺭﻗﻴقه هاﻯ ﻣʌ= 56;ﺎﺳﺐ،ﺍﺯ ﺧﺎﻃﺮﺍﺕ ﺭﺍ ﺑ&= #65268;ﺎﺩ ﺍﻧﺴﺎﻥ ﻣﻴﺂﻭ&#= 65197;ﺩ،ﻭﻳﺎ ﺳﻨﮕﻴﻦ ﻭ ﺳﺒﻚ = ﮐﺮﺩﻥ ﺩﻟﺎﺋﻞ ﻭ ﺍﺻﻮ&= #65245; ﻋﻘﻠﻰ ﺭﺍ،ﺑﺮ= 5165;ﻯ ﻳﻚ ﺍﺳﺘﺪﻟﺎﻝ &= #65251;ﻨﻄﻘﻰ ﻭﺟﺪﺍل اﺳﺘﺨA= 198;ﺍج ﻤﻴﻨﻤﺎﻳﺪ. که &#= 65170;ﺬﻫﻦ ﻭ ﺯﺑﺎﻥ ﺍﻭ ﻣﻴ= ﮕﺬﺍﺭﺩ.ﻭﻳﺎچ= 607; کسی ﺭﺫﻫﻦ ﻭﺭA= 261;ﺍﻥ ﺷﻨﻮﻧﺪﻩ، ﻋﻤ= 5248;ﻴﺎﺗﻰ ﻣﻴﮑﻨﺪ،ﮐﻪ ﻭ= 5263; ﺑﻔﻬﻤﺪ ﻭ ﻃﺒﻘ&= #65258; ﺑﻨﺪﻯ ﻧﻤﺎﻳﺪ.&= #65261;ﺩﺭ ﺑﺎﻳﮕﺎﻧﻰ ﺫﻫ&#= 65254; ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺍﻭ ﺑﺼﻮﺭﺕ ﺟﺰ&= #65163;ﻰ،ﻭﻳﺎ ﺟﺰﺋﻰ ﺍﺯ ﻳﻚ ﮐ= ﻠّﻰ ﻗﺮﺍﺭ ﺑﺪﻫﺪ. ﭘ= ﺎﺳﺦ ﺗﻨﻬﺎ ﺭﻭﺡ ﻣﺪ&= #65169;ّﺮﺍن اﻧﺴﺎﻧﻬﺎ ﺍﺳ= 5174;.ﮐﻪ ﻋﺎﻣﻠﻰ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﻫﺮ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174;.ﻭﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﺘﻮﺍﻟﻰ ﻣﻘﺎﻡ ﺩﺍﺭﻧﺪ&#= 1548;ﮐﻪ ﻫﺮ ﻣﻘﺎﻡ ﭘﺎﺋ&= #65268;ﻦ ﺗﺮ ﺑﺮﺣﺴﺐ ﻃﺮ&= #65187;ﻬﺎﻯ ﻗﺒﻠﻰ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﺭ&= #65261;ﺍﻥ ﺷﺨﺺ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﺪ.ﮐﻪ ﻫﻤﺎﻥ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺍﺳﺖ. ﻭﻟﻰﮐﺴﺎ&= #65255;ﻰ ﮐﻪ ﻣﻨﮑﺮ ﺳﻠﻮ&= #65241; ﻭﺗﮑﺎﺗﻤﻞ ﻫﺴ&#= 65176;ﻨﺪ، ﻃﺒﻌﺎ ﺭﻭﺡ ﻣﺪ&= #65169;ّﺮ،ﺑﺮﺣﺴﺐ ﻫﻮﺵ ﺷﺨﺺ ﻋﻤﻞ = ﻣﻴﮑﻨﺪ.ﻭ ﻟﺬﺍ ﻋﻤﻠﺎ ﻗﻬ&= #65240;ﺮﺍ ﺳﺎﺯﻯ ﻣﻴﮑﻨﺪ.&= #64404;ﻮﺋﻰ ﺭﻭﺡ ﻣﺪﺑّﺮ ﺣ&#= 65240;ﻴﺮﺗﺮﻯ،ﺟﺎ᥾= 3; ﻣﺪﺑّﺮ ﻗﺒﻠﻰ &#= 65197;ﺍ ﻣﻴﮕﺮﺩﺩ.ﻣثل= 75; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻣﺪﺑ&#= 1617;ﺮ،ﮐﻪ ﺣﺎﮐﻢ ﺑﺮ ﻋﻤﻠ&= #65268;ﺎﺕ ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧ&#= 65264;،ﻭﺣﺘﻰ ﺩﺍﺧﻞ ﺑﺪﻥ ﺷﺨ&= #1589; ﺃثر ﻣﻴﮕﺬﺍﺭA= 193;،ﮐﻪ ﺷﺨﺺ ﺍﺯ ﻫ᥽= 0; ﺍﮐﻨﻮﻥ ﺍﻓﮑﺎﺭ ﻭﺭﻓﺘ&#= 65166;ﺭ ﻭﮔﻔﺘﺎﺭ ﺍﻭ ﮔ&= #65198;ﮒ ﺻﻔﺎﺕ ﻣﻴﺒﺎﺷ&#= 65194;. ﻳﺎ ﻫﻤﺎﻥ ﻣﺴﺄ&= #65247;ﻪ ﺗﺪﺍﻋﻰ ﻓﮑﺮﻯ&#= 1548;ﮐﻪ ﺩﺭ ﻫﻤﻪ ﻫﺴﺖ. ﮔ= ;ﺎﻫﻰ ﻓﺮﺍﻣﻮﺷﻰ ﻭ ﮔ&= #65166;ﻫﻰ ﺍﻧﺤﺮﺍﻑ ﻭﮔﺎ&#= 65259;ﻰ ﺑﺮﺧﻠﺎﻑ ﺑﺎﻭ&#= 65197;ﻯ ﻗﺒﻠﻰ ﺑﺬﻫﻦ ﺍ&= #65255;ﺴﺎﻥ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ.&= #65267;ﺎ ﺷﻨﻮﻧﺪﻩ ﻣﻴﺮ&#= 65203;ﺪ. ﭘس ﺟﺪﺍﻝ ﻣﻨﻄ&#= 65240;ﻰ،ﺗﻨﻬﺎ ﺑﺮﺣﺴﺐ ﻧﻴﺮﻭ&#= 65263; ﺣﺎﻓﻈﻪ ﺩﺭ ﺷﺨ&= #65210; ﺍﺳﺖ. ﻭ ﻧﻪ ﺩﻟﻴ= ;ل ﺤﻘّﺎﻧﻴّﺖ ﻳ@= 401;ﻰ </spa= n>ﺍﺯ ﺁﻧﻬﺎ ﮐA= 258; ﻫﺮ ﺩﻭ ﻧﺎﺣﻖ ﻫﺴﺘ&= #65256;ﺪ.ﻭﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺑﺤث ﺑﻴﻦ ﺧ&= #65262;ﺩ،ﻳﻚ ﻧﻴﺮﻭﻯ ﻣﺪﺑّ= 5198; ﻭ ﺣﺎﻓﻈﻪ ﻭﻧﻈ&= #65166;ﻣﻬﺎﻯ ﻓﮑﺮﻯ ﻣﺘﻔﺎﻭ&#= 65173; ﺩﺍﺭﻧﺪ.ﻭ ﻟﺬﺍ = ﺍﻳﻨﺎﻥ ﻋﺎﺩﺕ ﺑﺎﺳﺘﻤ&#= 65166;ﻉ ﮔﻮﻳﻨﺪﻩ،ﺑﺎ = 5251;ﻘﺎﻡ ﺍﻟﻬﻰ ﺷﻬﻮﺩﻯ&#= 1548;ﻭ ﻳﺎ ﺑﺎ ﺩﻟﺎﺋﻞ = ﺟﺪﻳﺪ ﻭ ﺑﺮﺗﺮ ﺻﺤﺒﺖ = ﻣﻴﮑﻨﺪ.ﻭ ﺩﺭ ﻣﺠﻠس ﻋﺮﻓ&#= 65166; ﻭ ﺧﺎﻧﻘﺎهﻫﺎ= 548;ﺗﻨﻬﺎ ﻳﻚ ﻧﻔﺮ ﺻﺤﺒﺖ = ﻣﻴﮑﻨﺪ.ﻭﻧﻪ<sp= an dir=3DLTR> </spa= n>ﻫﻤﻪ ﺣﺎﺿﺮʋ= 65;ﻥ ﺑﻨﺎﻡ ﺩﻣﮑﺮﺍ&#= 65203;ﻰ ﻭﺣﻖ ﮐﻠﺎﻡ ﻭﺭ&= #65155;ﻯ .<o:p></o:p> = 5187;ﺘﻰ ﺑﺮﺧﻰ ﭼﻨﻴﻦ ﮔ&= #65236;ته اﻧﺪ،ﮐﻪ ﺩﺭ ﻧ= 5236;س ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﻳﻚ ﮐﻠّﻰ ﻫﺴﺖ&#= 1548;ﮐﻪ ﻗﺒﻠﺎ ﺟﺰﺋﻰ ﻫ&= #65250; ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ.&= #65261; ﻳﻚ ﮐﻠّﻰ ﺩﻳﮕ&#= 65198;ﻯ ﻫﺴﺖ،ﮐﻪ ﺍﺯ ﺟ&#= 65200;ﺋﻴّﺎﺕ ﺁثاﺭ ﺣﺴّﻰ ﻭ = 5207;ﻬﻮﺩﻯ ﻭ ﺍﺩﺭﺍﻙ ﺗﺸﮑ&= #65268;ﻞ ﺷﺪﻩ ﺍﺳﺖ. ﺍﮔﺮ= ﺍﻳﻦ ﮐﻞ ﻗﺒﻠﻰ ﺭﺍ ﻫ= ﻤﺎﻥ ﺍﺩﺭﺍﮐﻰ ﺩﻫﻨ&#= 65194;ﻩ ﻭﺗﻔﻬﻴﻢ ﮐﻨﻨ&#= 65194;ه ﺮﻭﺡ ﻣﺪﺑّﺮ ﺑ&#= 65198;ﺍﻯ ﺷﺨﺺ ﺑﺎﺷﺪ، ﻣ&#= 65268;ﺘﻮﺍﻥ ﮔﻔﺖ ﺻﺤﺒﺖ ﺍﺯ = ﺭﻭﺡ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ &#= 65261; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﻳ&= #65166; ﻫﻤﺎﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ.ﻭﻟﻰ ﻫﻨﻮﺯ ﺍﻳﻦ ﻣﺸ&= #64401;ﻞ ﻧﺰﺩ ﻓﻠﺎﺳﻔﻪ &= #65197;ﻭﺡ ﺷﻨﺎس ﺣﻞ ﻧﺸﺪ&#= 65257;،ﮐﻪ ﭼﻪ ﻣﻘﺎﻣﻰ ﻧﻤ&= #65262;ﻧﻪ ﻭ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ= ﺩﻳﮕﺮ ﻋﻤﻠﻴﺎﺕ ﭘﻴﭽ&#= 65268;ﺪﻩ ﺫﻫﻨﻰ،ﭼﻪ ﺭﺳ= 5194; ﺩﺭ ﺭﻭﺍﻥ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﺪ. ﮐﻪ ﻣﻴﮕﻮﻳﺪ،= 4400;ﻪ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺑ&= #65198;ﺗﺮ ﺍﻟﻬﻰ ﺭﻭﺡ ﻣﺪ&= #65169;ّﺮ ﺷﺨﺺ ﺍﺳﺖ.ﮐﻪ ﺳ= ﺎﻟﮑﺎﻥ ﺑﺎ ﻣﺮﺍﺗﺐ ﺭﻭ&= #65187;ﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ،ﻭ ﮐ= 5166;ﻣﻠﺎﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ، ﻭ ﺧﻴﻠﻰ ﺑﻴﻦ ﺧ= ﻮﺩ ﮐﺎﻣﻠﺎﻥ ﺑﻮﺳ&#= 65268;ﻠﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺮﺗﺮ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺑﻘ= ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﻣﺮA= 165;ﺗﺐ ﺍﻟﻬﻰ ﻭ ﻓﺮﺷﺘ&= #64405;ﺎﻥ ﺯﻳﺮ ﻋﺮﺵ ﺭﺣﻤ&= #65166;ﻥ، ﺷﺎﻣﻞ ﺟﺒﺮﺋﻴ&#= 65246; ﻭﻣﻴﮑﺎﺋﻴﻞ ﺑ&#= 65198;ﺗﺮ ﺍﺯ ﺟﺒﺮﺋﻴﻞ،</s= pan> </spa= n>ﮐﻪ ﺭﻭﺡ ﮐﺎA= 251;ﻞ ﻣﺤﻤﺪﻯ ﺭﺍ ﺑﻌ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺍﺳﺮا= 569; ﻭﻣﻌﺮﺍﺝ ﻣﻴﺒ&#= 65198;ﺩ،ﻫﻤﮕﻰ ﺩﺭ ﺧﺪﻣﺖ ﻣؤﻣ&#= 65254; ﺍﻟﻬﻰ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺗﻔ= ﺎﻭﺕ ﮐﺎﻣﻠﺎﻥ ﻧﻴﺰ &= #65193;ﺭ ﺗﺪﺑﻴﺮ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﺎﻣﻰ ﺁﻧﻬ&#= 65166;، ﺩﺭ ﺭﻭﺍﻥ ﻧﺎﺧ&= #65262;ﺩ ﺁﮔﺎﻩ،ﻭﻧﻴﺰ = 5193;ﺭ ﺫﻫﻦ ﺧﻮﺩ ﻣﺪﺑ&= #1617;ﺮﺍﻥ،ﺩﺭ ﻣﺮﺍﺗﺐ ﻣﺨﺘﻠ&#= 65234; ﺩﺍﺭﻧﺪ ﮐﻪ ﺍﻣ&= #65166;ﻡ ﻫﺮ ﺯﻣﺎﻥ،ﻭﺗ= 5256;ﻬﺎ ﺷﺨﺺ ﺑﺎ ﺍﻳﻦ ﻣ= ﻘﺎﻡ ﺩﺭﻫﺮﺯﻣﺎﻥ ﺍ&#= 65203;ﺖ.ﻭﻣﻨﺘﺨﺐ ﺍﺯ ﺑﻴﻦ ﺩﻳﮕﺮ&= #65165;ﻥ ﮐﺎﻣﻞ ۳۱۳ ﻣﻴﺒﺎﺷﺪ که ﭙﻴﺎﻣﺒﺮ ﻣ= 5268;ﮕﻮﻳﺪ، ﺑﺮﮔﺰﻳﺪﻩ ﺧﺪ&#= 65165;ﻭﻧﺪ ﻣﻴﺸﻮﺩ ﮐﻪ ﮐﺎ&= #65251;ﻠﺎﻥ ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ &= #64344;ﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﻭﺗ= ﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻭﺗﺎ ﺯﻧﺪ&= #1607; ﺒﺎﺷﻨﺪ.ﻭﻟﻰ ﺍ&= #65267;ﻦ ﺑﺮﮔﺰﻳﺪه ﺎﻟ= 5260;ﻰ،که هرچه ﺨﻮﺑﺎﻥ ʌ= 59;ﻤﻪ ﺩﺍﺭﻧﺪ،ﻭﻯ ﺗ= 5252;ﺎﻡ ﺁﻥ ﺧﻮﺑﻰ ﻫﺎ ﺭ= ﺍ ﺑﺘﻨﻬﺎﺋﻰ ﺩﺍ&#= 65197;ﺩ ﺩﺭ ﺣﮑﻢ ﺍﻣﺎم &= #65200;ﻣﺎﻥ ﺧﻮﺩﺵ،ﻭ ﺑﺮﺍ= 5263; ﺗﻤﺎﻡ ﺳﺎ= ﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺩﻳ&#= 64405;ﺮ،ﻭﺗﺎ ﻭﻗﺘﻰ ﺯﻧﺪﻩ ﺑ&= #65166;ﺷﺪ،ﺑﺮﺗﺮﻳʌ= 54; ﻋﻀﻮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺯﻣﺎﻥ ﺍﺳﺖ.ﺗﺎ = ﭘﺎﻳﺎﻥ ﻏﻴﺒت کبرﺍی اوبا ﻣﺮﮒ، ﮐ᥽= 8; ﻏﻴﺒت ﺼﻐﺮﺍﻯ ﺟﺎﻧﺸ&#= 65268;ﻦ اﻭ ﺍﺳت ﻮﺑﺎﻧ= 5176;ﺨﺎب اﻟﻬﻰ، ﻭﻧﻪ ﺍ= 5251;ﺎﻡ ﺯﻣﺎﻥ ﺩﻭﺍﺯﺩ &= #65239;ﺮﻧﻰ ﺯﻧﺪه ﺪﺭﭼﺎه = 5184;ﻤﺎﺭﺍﻥ ﻳﺎﺳﺎﻣﺮه ﺒﺎ= 5199;ن ﻮﺑﭽّﻪ. ﻭﺍﻟّ= 5166; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﭘ&#= 65256;ﺠﮕﺎﻧﻪ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ = ﻣﺮﺍﺗﺐ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﻭﻟﻰ ﻓﺮﺷﺘﮕﺎ&#= 65253; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﻧﺪﺍﺭﻧﺪ. ﻣثل= 575; ﮐﺎﻣﻠﺎﻥ مسیž= 1; ﻓﺮﺷﺘﮕﺎﻥ ﺯﻳﺮ ﻋﺮﺵ ﻗﺎﺋ&= #65250;، ﻭ ﺯﺭﺩﺷﺖ ﮐﺎﻣ&= #65246; ﻓﺮﺷﺘﮕﺎﻧﻰ ﺗ&#= 65166; ﺯﻳﺮ ﻋﺮﺵ ﻣﺼﻄ&= #65236;ﻮﻯ ﺭﺍ ﺩﺭ ﺧﺪﻣﺖ ﺧ= ﻮﺩ ﺩﺍﺭﻧﺪ.ﭘس ﺍﺯ &= #65203;ﻄﻮﺡ ﻋﻘﻠﻰ ﻭﻋﺮﻓﺎ&#= 65255;ﻰ ﭘﺎﺋﻴﻦ ﺗﺮ،ﻭ &#= 65165;ﻣﮑﺎﻧﺎﺕ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﺎﺗﺘﺮ ﮐﻤﺘﺮﻯ ﻧﺴﺒﺖ &= #65169;ﻬﻢ ﺩﺍﺭﻧﺪ.ﮔﺎﻫﻰ &= #65165;ﻳﻦ ﻣﺪﺑّﺮﺍﻥ ﺭﺍ &#= 65239;ﺮﻳﻦ ﻭﻳﺎ ﻫﻢ ﺯﺍﺩ ﻧ= ﻴﺰ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ &= #65261;ﻟﻰ ﻣﻴﮕﻮﻳﻢ،ﻫﻤA= 166;ﻥ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ،ﺩﺭ ﻣﻘﺎﻡ ﺟﺪﻳﺪ.ﻭ = ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ ﺑﺸﺮﻯ &= #65165;ﻣﺮﻭﺯ ﺭﻭﺡ ﻣﺪﺑّﺮ،A= 183;ﺪﺍ ﺍﺯ ﺧﻮﺩ ﺍﻧﺴﺎ&= #65253; ﺩﺭ ﺭؤﻳﺎ ﺩﻳﺪ&#= 65257; ﻣﻴﺸﻮﺩ. ﻭﺍﻟّ&#= 65166; ﻫﺮﺩﻭ ﺩﺭ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩﻯ ﻫﺴﺘﻨ&#= 65194;.ﮐﻪ ﺭﻭﺣﻰ ﺣﻴﻮﺍﻧ&#= 65264; ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ،ﻭ ﺍﻳﻦ ﻭﺿﻊ ﺭﻭﺡ = ﻓﺮﺩﻯ ﺍﺳﺖ، ﮐﻪ ﺑﺘﻌ&#= 65194;ﺍﺩ ﺷﻬﻮﺩ ﺑﻬﺘﺮ<sp= an dir=3DLTR> </spa= n>ﻭ ﻳﺎ ﺭﺟﻌﺖ = 5235;ﻮﻕ ﺑﺸﺮﻯ ﺑﻌﺪﻯ ﮐ&= #65258; ﺩﺍﺭﺩ ﻧﻄفه اA= 261; ﻣﻴﺸﻮﺩ،ﮐﻪ ﻣ= 5166; ﺁﻧﺮﺍ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻣﻴﮕﻮئیم .<o:p></o:p></= p> = 4344;ﺮﺳش اﻳﻦ ﺍﺳﺖ، ﮐﻪ &#= 65187;ﮑﻢ ﻭ ﺗﺼﻤﻴﻢ ﻭ ﺍﻧ= ﺘﺨﺎﺏ ﺍﻧﺴﺎﻥ ﺩﺭ ﺫﻫ&= #65254; ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺧﻮﺩ ﺑﺎ ﮐﻴﺴﺖ = ﺁﻳﺎ ﺧﻮﺩ ﻣﺤﻮﺭ ﺍﺳ&= #65174;،ﮐﻪ ﺍثباﺕ ﻳﺎ ﻧﻔA= 264; ﻣﻴﮑﻨﺪ،ﻭ ﻗﻀ= 5166;ﻳﺎﺋﻰ ﺭﺍ ﺗﺼﺪﻳﻖ ﻳﺎ = ﻣﻌﻠّﻖ ﻣﻴﻨﻤﺎﻳﺪ؟ﻭ = 5251;ﻴﮕﻮﻳﻨﺪ ﮐﻪ ﺍﻳﻦ ﺗﻮﺩﻩ<= /span> </spa= n>ﺍﺣﺴﺎﺳﺎﺕ،= ;ﻣﻴﺘﻮﺍﻧﺪ ﺭﻭﺍﺑﻂ ﺟﺪﻳﺪ&#= 65263; ﺑﻴﻦ ﻋﻨﺎﺻﺮ ﺗ&= #65184;ﺮﺑﻪ ﺷﺨﺺ ﻭ ﺧﺒﺮﻩ ﺩ= ﺭ ﺑﺮﺩﺍﺷﺖ، ﻭ ﻓ&#= 65260;ﻢ ﺭﺍ ﺩﺭﻙ ﻧﻤﺎﻳ&= #65194; ؟ ﺍﺑﺪﺍﻉ ﻭﺍﻟ&#= 65260;ﺎﻡ ﺷﺨص ﺒﺪﻭﻥ ﺳﺎ&#= 65169;قه ﻴﺎ ﮐﻢ ﺳﺎﻳﻘﻪ = ﺍﺯ ﮐﺠﺎ ﺍﺳﺖ،ﮐﻪ &#= 65175;ﻤﺎﻣﺎ ﺍﺯ ﻳﻚ ﻣﻮﺟﻮﺩ&= #65263; ﻋﺎﻗﻠﺘﺮ ﮐﻪ ﺗ&= #65212;ﻤﻴﻢ ﺍﻭ ﺑﻤﻮﺭﺩ ﺍﺟ&= #65198;ﺍ ﺩﺭ ﺩﻝ ﺷﺨﺺ ﺍﻳ= ﺠﺎﺩ ﻣﻴﮑﻨﺪ. ﺗﻨﻬﺎ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ، ﺣ&#= 65176;ﻰ ﺍﮔﺮ ﺁﻧﺮﺍ ﺳﻮ&= #64344;ﺮ ﺍﮔﻮ ﺑﻨﺎﻣﻴﻢ.&= #65261; ﻫﻤﺎﻥ ﻓﺮﺷﺘﻪ &= #65165;ﻟﻬﻰ،ﻳﺎ ﻣﻮﺟﻮﺩﻳّﺖ ﺣ= 5240;ﻴﻘﻰ ﺗﺮ ﺍﺯﻭﺍﻗﻌﻴ&#= 1617;ت هاﻯ ﻣﺎﺩﻯ، ﮐA= 258; ﮔﻮﺋﻰ ﻣﺎ ﺭﺍ ﺍ= ﮐﻨﻮﻥ ﻭ ﺣﺘﻰ ﺍﺯ ﺃﺯﻝ= ، ﺩﺭ ﺩﺳﺖ ﺗﺪﺑﻴ&= #65198;ﻭﻣﺪﻳﺮﻳّﺖ ﺧﻮﺩ ﺩﺍﺭﺩ. ﻫﻤ= ﺎﻥ ﻗﺮﻳﻦ ﻭ ﻗﺮﻳﻨ&= #65258;،ﻭﻫﻢ ﺯﺍﺩ ﻭﺭﻭﺡ ﻣﺪ&= #65169;ّﺮ ﺷﺨﺼﮑﻪ ﻳﻚ ﻋﺎ&= #65251;ﻞ ﺍﻟﻬﻰ،ﻭﺧﻮﺩ = 5165;ﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻫﻴﭻ ﮐس ﺍﻳﻦ ﻣ&= #65194;ﺑّﺮ ﺧﻮﺩﺭﺍ ﻧﻤﻴﺸ&#= 65256;ﺎﺳﺪ ﻭ ﻧﺪﻳﺪﻩ،ﻭﻟ= 5264; ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ،ﭼﻮﻥ ﺑﺸﻬﻮﺩ ﺍﻟﻬﻰ &= #64344;س ﺍﺯ ﺗﺰﮐﻴﻪ ﺭﻭ&= #65165;ﻥ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ&= #65263; ﺣﻴﻮﺍﻧﻰ،ﻭﻫA= 252;ﺎﮐﻨﻮﻥ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺸﻬﻮﺩ ﺟﺪﻳﺪﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ،ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺧﻮﺩ ﺷ&= #65166;ﻫﺪﺍﺳﺖ. ﮐﻪ ﮔﻔﺘﻬﺎﻧﺪ &= #65207;ﻬﻮﺩ ﻭﺷﺎﻫﺪ ﻭﻣﺸﻬ&#= 65262;ﺩﻳﮑﻰ ﺍﺳﺖ.ﻭ ﺷﺎﻫﺪ ﻧ= ﻴﺰ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﻧﻤﻰ ﺑﻴﻨﻨﺪ. ﮔ= ﻮﺋﻰ ﺍﺯ ﺑﺸﺮﻳّﺖ ﻣ&#= 1615;ﺮﺩﻩ،ﻭ ﺩﺭ ﺍﻟﻮﻫﻴّﺖ</s= pan> </spa= n>ﺑﻌﺪﻯ ﺳﺮ ﺩA= 197;ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﺍﻳﻦ ﺷﻬﻮ&= #65193; ﺗﺠﻠّﻰﺟﺪﻳﺪ = 5165;ﻟﻬﻰ ﻫﻤﺎﻥ ﻗﺮﻳﻦ ﻭ = ﻫﻤﺎﻥ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺻ&= #65166;ﺣﺐ ﻗﺮﺍﻥ ﺍﺳﺖ ﮔﻮ&= #65163;ﻰ ﻗﺮﻳﻦ ﺍﻧﺴﺎﻥ &= #65267;ﺎﻗﺮّﻩ ﺷﻬﻮﺩﻯ ﺍﻭ، ﻫ&#= 65252;ﻴﺸﻪ ﻳﻚ ﻗﺪﻡ ﺟﻠﻮﺗ&= #65198; ﺭﺍﻩ ﻣﻴﺮﻭﺩ ﮐ&= #65258; ﻫﺪﺍﻳﺖ ﺑﺂﻳﻨ&#= 65194;ﻩ ﻫﺎﻯ ﺑﻬﺘﺮ ﻣﻴ&= #64401;ﻨﺪ.ﻭ ﺷﺨﺺ ﺑﺪﻧﺒﺎﻝ &= #65165;ﻭ ﺭﺍﻩ ﻣﻰ ﺍﻓﺘﺪ.= ﺩﺭ ﺁﻏﺎﺯ ﺍﺯ ﭘﻴﺮ = ﺍﻟﻬﻰ ﺣﺴﻴﻨﻰ ﺑﻤﻌﺮ&#= 65235;ﻰ ﺧﺪﺍﻭﻧﺪ،که ʋ= 98;ﺍﻫﻨﻤﺎﻯ ﺳﺎﻟﻚ ﺑﺮﺍﻯ ﺩ&= #65255;ﻴﺎﻫﺎﻯ ﻧﺎﺩﻳﺪه ﻣﻴﺒ= 5166;ﺷﺪ.ﻭﻟﻰ ﺧﻮﺩ ﭘﻴﺮ ﻗﺒﻠ&= #65166; ﺑﺎ ﺭﺍﻫﻨﻤﺎﻯ &= #65191;ﻮﺩ ﺭﻓﺘﻨﺪ ﻭ ﺟﻨﮕ&= #65246; ﻣﻮﻟﺎ ﻭ ﺧﺪﺍ ﺭ= ﺍ ﺁﺷﻨﺎ ﺷﺪﻩ،ﮐ= 5258; ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ = ﺃﻧﺒﻮﻩ ﺷﻠﻮﻍ ﺍﺯ ﻫﺴﺘ&= #65264; ﻭ ﻫﺴﺘﻰ ﻫﺎ،ﺧ&#= 65262;ﺩﺭﺍ ﺑﺴﺎﺣﻞ ﻧﺠﺎﺕ &= #65197;ﺳﺎﻧﺪﻩ،ﻭ ﺑﺤﺎﺭ ﺑﺤﺮﺍﻧ&#= 65264; ﺳﻠﻮﻙ ﺭﺍ ﮔﺬﺷ&= #65176;ﻪ، ﻭ ﻋﻠﺎﻣﺖ ﮔﺬﺍ&= #65197;ﻯ ﻫﺎﻯ ﺩﺭ ﺭﺍﻩ ﺧ= ﻮﺩ ﮐﺮﺩه اﺳﺖ. ﺑﺎ &= #65227;ﻠﺎﺋﻢ ﻭﺣﮑﻤﺘﻬﺎ ﻭﺍ&#= 65211;ﻮﻝ ﻭﻣﻌﻘﻮﻟﺎﺕ ﻭ&#= 65255;ﻈﺮﻳﺎﺕ ﻭ ﻗﻀﺎﻳﺎ ﻭ ﺍﺣ= ﮑﺎﻡ ﻋﻘﻠﻰ ﺧﻮﻳﺶ،= 5175;ﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺭﺍ = ﺑﺠﻬﺎﻥ ﮐﺮﺩه اﺳﺖ. ﺗﺎ &= #65227;ﺰﻳﺰﺍﻥ ﺧﻮﺩﺭﺍ ﮐﻪ ﺟﺎ&= #65251;ﺎﻧﺪﻩ ﺑﻮﺩﻧﺪ،ﺷﺎﻳA= 194; ﺁﻧﻬﺎ ﺭﺍ ﻧﺠﺎ&= #65173; ﺑﺪﻫﺪ. ﻭﻟﻰ ﺑﺎ= ﺻﺪ ﺍﻓﺴﻮس ،ﮐﻪ ﺁ= 5255;ﻬﺎ ﺭﺍ ﻫﻤﭽﻨﺎﻥ ﺧ&= #65262;ﺍﺏ ﻳﺎ ﺩﺭ ﻣﺮﺗﻊ ﺩ= ﻧﻴﺎ ﺑﻌﻠﻒ ﭼﺮﺍﻧﻰ&#= 1548;ﻭ ﭘﺮﻭﺍﺭ ﺷﺪﻥ ﺗ&= #65254; ﻭ ﺫﻫﻦ ﺧﻮﺩ ﻣﺸ= ﻐﻮﻟﻨﺪ. ﮐﻪ ﺟﺰ A= 169;ﺘﺪﺭﻳﺞ ﭘﺮ ﮔﻨﺎﻫﻰ ﻭ ﺳ= ﻴﺎﻫﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩ ﻧﻤﻰ ﭘﺮﺩﺍﺯﻧ&#= 65194; ﺁﻧﮕﺎﻩ ﺍﻧﮕﺸ&#= 65174; ﺷﻤﺎﺭﻯ ﺍﻧﺴﺎ&#= 65253; ﻣﺴﺘﻌﺪ ﻣﻴﭙﺬ&#= 65267;ﺮﻧﺪ ﮐﻪ ﺍﺯ ﻓﺮﺯﻧﺪ&= #65165;ﻥ ﺍﻭ ﻧﻴﺴﺘﻨﺪ.ﻭ&= #65247;ﻰ ﺍﻭﺭﺍ ﺑﭙﺪﺭﻯ &= #65267;ﺎ ﻣﺎﺩﺭﻯ ﺍﻟﻬﻰ &= #65251;ﻰ ﭘﺬﻳﺮﻧﺪ.ﭘس ﺍ&#= 65255;ﺴﺎﻥ ﺭﺍ ﺑﺎﺭ ﺩﻳﮕﺮ = ﺩﺭ ﺍﻳﻦ ﺟﻨﮕﻞ،ﻭ &#= 65169;ﺎ ﻫﻤﺎﻥ ﻋﻠﺎﺋﻢ &= #65239;ﺒﻠﻰ،ﺁﻧﺎﻥ ﺭﺍ ﺑﺴﺎﺣﻞ ﻧﺠ&= #65166;ﺕ ﻭ ﺷﻬﻮﺩ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﻭﺗﺤﻠﻴ&#= 65258; ﭘس اﺯ ﺗﺨﻠﻴﻪ= 548;ﺑﺘﺠﻠیه ها ﻣﻴﺮﺳﺎﻧﻨA= 194;.ﺑﺎﺯﻫﻢ ﺍﮔﺮ ﻋﻤﺮﻯ ﺑﻮ&= #65193; ﺑﺨﻠﻖﺑﺎﺯ ﻣﻴ&#= 64405;ﺮﺩﺍﻧﺪ.ﺗﺎﺑA= 166;ﺯﺗﻌﺪﺍﺩ ﺩﻳﮕﺮی ﺮﺍ ﻧﺠ&#= 65166;ﺕ ﺑﺪﻫﻨﺪ،ﮐﻪ ﻣ= 5240;ﺎﻡ ﻧﺒﻮت ﺪﺍﺭﻧﺪ.&#= 65261;ﻟﻰ ﮐﺴﻰ ﺭﺍ ﻃﺎﻟﺐ = ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻧﻤﻰ ﺑﻴ&= #65256;ﺪ.ﻭ ﺍﮔﺮ ﻳﺎﻓﺖ،ﺗ= 5262;ﺍﻥ ﻋﺒﻮﺭ ﺍﺯ ﭘﻞ ﺻ= ﺮﺍﻁ ﻳﺎ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;،ﻭ ﺟﻨﮕﻞ ﭘﺮ ﻣﺸﮑ&= #65248;ﺎﺕ ﺟﻬﺎﻥ ﻧﻮﻉ ﺑﺸ&= #65198;ﻳﺮﺍ ﻧﺪﺍﺭﻧﺪ.ﻭ ﻧﻴ&= #65252;ﻪ ﺭﺍﻩ ﻟﻨﮓ</s= pan> &#= 65251;ﻴﮕﺮﺩﻧﺪ.ﻭ ﺑﻘﻮﻝ ﺍﺑﺮﺍﻫ&#= 65268;ﻢ ﻭ ﻟﻮﻁ ﺩﺭ ﭘﻴﺮ= ﻯ ﻭﻭﻗﺖ ﻣﺮﮒ ﻓﺮ&= #65199;ﻧﺪﻯ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194; ﮐﻪ ﺭﺍﻩ ﻭﻫﺪف &= #65153;ﻧﻬﺎ ﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻤ&= #65166;ﻳﻨﺪ.ﮔﺮﭼﻪ ﺩﺭ ﭘﻴﺮﻯ ﺍﺑﺮ&= #65165;ﻫﻴﻢ ﺩﻭ ﻓﺮﺯﻧﺪ ﺍﻟ&= #65260;ﻰ ﻭﮐﺎﻣﻞ ﻳﺎﻓﺖ&#= 1548;ﻭﻟﻰ ﻟﻮﻁﮐﺴﻰ ﺭﺍ ﻫ&= #65250; ﻧﻴﺎﻓﺖ.ﺳﺎﻟﮑ&#= 65166;ﻥ ﮐﺎﻣﻞ ﺷﺪﻩ ﻭﻟ&= #65264;ّ ﺍﻟﻬﻰ،ﻓﺮﺯﻧA= 194;ﺍﻥ ﺍﻟﻬﻰ ﺍﻭ ﻫﺴﺘ&= #65256;ﺪ.ﭘﺴﺮ ﻳﺎ ﺩﺧﺘﺮ ﺍﻟﻬ&= #65264;. ﮔﺮﭼﻪ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭ ﺣﮑﻢ &#= 65199;ﻥ ﺩﺭ ﺍﻃﺎﻋﺖ،ﺑ= 5198;ﺣﺴﺐ ﻋﺮﻑ ﻫﻤﻴﺸﮕﻰ &= #65165;ﻧﺴﺎﻧﻬﺎ ﻣﺤﺴﻮب ﻤﻴﺸﻮ= 5255;ﺪ.ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﺩ ﺑﺎﺷ&= #65256;ﺪ.ﻭ ﭘﻴﺮ ﻣﺮﺩﻯ ﺑﺎ = ﺍﺭﺍﺩﻩ ﺍﺳﺖ،ﺣﺘﻰ ﺍﮔ= 5198; ﺯﻥ ﺑﺎﺷﺪ. ﻭ ﺍﻣ= ;ّﻰ ﻣﺮﺩ،ﻳﺎ ﺍُﻡ= 17; ﺍﻟﻤؤﻣﻨﻴﻦ ﺯﻥ ﺧﻮﺍﻧﺪﻩ ﻣ&= #65268;ﺸﻮﻧﺪ. ﺍﮔﺮ ﻗﺮﻳﻦ ﺍﻟ&= #65260;ﻴّﻮﻥ ﻳﻚ ﻗﺪﻡ ﺟﻠﻮﺗ&= #65198; ﺭﺍﻩ ﻣﻴﺮﻭﺩ، &#= 65261;ﻟﻰ ﻓﺮﺷﺘﻪ ﻭ ﻗﺮﻳ&= #65254; ﻣﺪﺑّﺮ ﺍﻧﺴﺎ= 606; هاﻯ ﻗﻬﻘﺮﺍﺋA= 264;،ﻳﻚ ﻗﺪﻡ ﻋﻘﺐ ﺗﺮﺻ&= #65166;ﺣب ﻮﻣﺼﺎﺣﺐ ﺧﻮﺩ&#= 65197;ﺍﻩ ﻣﻴﺮﻭﺩ.ﻭ ﻟﺬﺍ = ﺩﺭ ﺍﻳﻦ ﺟﻨﮕﻞ ﺳﺮ = ﺍﺯ ﻧﺴﺦ ﻭﻣﺴﺨﻬﺎ&#= 65263; ﺣﻴﻮﺍﻧﻰ ﻭﺣﻰ &= #65235;ﺴﺦ ﮔﻴﺎﻫﻰ ﭘس ﺍﺯ &= #65251;ﺮﮒ ﺩﺭ ﻣﻴﺂﻭﺭﻧﺪ.&= #65199;ﻳﺮﺍ ﺩﺭ ﺍﻳﻦ ﺟﻨﮕﻞ = ﻫﺴﺘﻰ ﺑﻠﻌﻴﺪﻩ ﻳﻚ ﻧ&= #65262;ﻉ ﺣﻴﻮﺍﻧﻰ ﻳﺎ ﮔ&= #65268;ﺎﻫﻰ ﻭ ﻳﺎ ﺟﻤﺎﺩﻯ ﺍ= ﻳﻦ ﺟﻨﮕﻞ ﺩﺭﻣﻴﺂ&#= 65267;ﺪ.ﻭﮐﺴﻰ ﺟﺰ ﺑﺎ ﻫﺪﺍﻳت اﻭﻟﻴﺎﻯ ﺧﺪﺍ= 548; ﺑﺘﻨﻬﺎﺋﻰ ﻗﺎ&#= 65193;ﺭ ﺑﺨﺮﻭﺝ ﺍﺯ ﺍﻳ&= #65254; ﺟﻨﮕﻞ ﻧﺎﻣﺤﺪ&#= 65261;ﺩ،ﻭﺍﺯ ﻫمه ﻄﺮف ﭙﺮﺧA= 220;ﺮﻧﻴﺴﺖ.ﺣتی اﮔﺮ ﻳﮑﻰﺍﺯ ﻣ&#= 65268;ﻠﻴﻮﻧﻬﺎ ﺭﻩ ﮔﺬﺍﺭﺍﻥ ﺍ&= #65267;ﻦ ﺟﻨﮕﻞ،ﺑﻤﺸﻴ= 17;ﺖ ﻭ ﻫﺪﺍﻳﺖ ﺍﻟﻬ&= #65264; ﻭ ﺍﻭﻟﻴﺎﻯ ﻧﺎ&= #65207;ﻨﺎﺧﺘﻪ ﺷﺨﺺ،ﺑﺴﺎﺣﻞ = 5255;ﺠﺎﺕ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﺟﻨ= ﮕﻞ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ &= #65169;ﺸﺮﻯ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺍﻟ&= #65170;ﺘﻪ ﺑﻨﺪﺭﺕ ﻋﺎﻗﻠ&#= 65264; ﭘس ﺍﺯ ﺗﺠﺮﺑﻪ &= #65199;ﻧﺪﮔﻰ،ﻭﻭﺣʌ= 08;ﺖ ﺟﻨﮕﻞ ﻫﺴﺘﻰ ﺑ&= #65236;ﮑﺮ ﺗﻮﺑﻪ ﻭ ﺍﻟﺘﺠ&= #65166; ﺑﺨﺪﺍﻭﻧﺪ ﺑﺮ&#= 65165;ﻯ ﻣﻌﺮﻓﻰ ﻳﻚ ﺭﺍ&= #65259;ﻨﻤﺎ ﺑﺮﺍﻯ ﺧﻮ= ;ﺩ ﺑﺎﺷﺪ، ﻭﺍﮔﺮ ﺻﺎﺩﻕ ﺑ&= #65166;ﺷﺪ. ﺿﻤﻨﺎ ﺩﺭ ﺭؤﻳ&#= 65166; ﭼﻨﻴﻦ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65194; ﺷﻨﺎﺧﺖ.ﻭﺑﺎ ﻫ&= #65198;ﻣﺮﺣله ﻴﺸﺮﻓﺘﻰ،ﮔﻮA= 163;ﻰ ﺭﺍﻫﻨﻤﺎﻯ ﺩﻳ&#= 64405;ﺮﻯ ﭘﻴﺪﺍﻣﻴﺸﻮﺩ. &= #64400;ﻪ ﺍﺯ ﺭﺍﻫﻨﻤﺎﻯ &= #65239;ﺒﻠﻰ،ﺭﻭﺡ ﺷﺨﺺ ﺭﺍ ﺗﺤﻮﻳ&= #65246; ﻣﻴﮕﻴﺮﺩ.ﻳﺎ ﻫ&= #65252;ﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻋﻠﺎﺋﻢ ﺍﻟﻬﻰ &= #65193;ﺭ ﺟﻨﮕﻞ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺟﻬﺎﻥ،ﮐﻪ &#= 64380;ﻮﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻣﻮﻋﻮ= 5193; </spa= n>ﺯﺭﺩﺷﺖ ﻭﻣʌ= 04;ﻴﺢ ﻭﻣﺤﻤﺪ ﺭﺳﻴﺪ&#= 1606; ،ﺑﺠﻬﺎﻥ ﻧﻮﻉ &#= 65235;ﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺑﻌﺪ ﻭﺍﺭ&= #65193; ﺟﻬﺎﻥ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ. ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﮐ&= #65258; ﻫﺮ ﻧﻈﺮﻳﻬﺎﻯ &= #65169;ﺘﻮﺍﻧﺪ، ﻧﻘﺶ ﻗﺎﻧﻊ ﮐﻨ&= #65256;ﺪﻫﺎﻯ ﺑﺮﺍﻯ ﺍﻳﻦ ﭘﺮ&= #65203;ﺸﻬﺎ ﺩﺭ ﺑﺎﺭﻩ ﺫﻫﻦ = ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺭﺍ ﺑﺪﻫﺪ. ﻭ ﻗﺎ= ;ﻧﻊ ﮐﻨﺪ،ﻭﻳﺎ ﺩﺭ &#= 65165;ﺻﻞ ﺑﺎﻃﻞ ﺍﺳﺖ، ﻳ&#= 65166;ﻣﻨﺤﺮف اﺯﻳﻚ ﺣﻘﻴﻘﺖ &#= 65239;ﺒﻠﻰ ﺑﺎﺷﺪ. ﭼﻮﻥ ﻗﺸ= ﺮﻳّﻮﻥ </spa= n>ﻣﺬﻫﺒﻰ ﻫﻤʌ= 58; ﺍﺩﻳﺎﻥ.ﺍﻭﻟ᥾= 8;ﺎﻯ ﺍﻟﻬﻰ ﻣﺪﺍم ﻨ&#= 65224;ﺮﻳّﺎت ﺠﺪﻳﺪ ﺍﻟﻬﺎﻣ&#= 65264; ﻭ ﻟﺪﻧّﻰ ﺩﺍﺭ&#= 65255;ﺪ، که ﻤﮑﻤّﻞ ﻧﻈA= 198;ﻳّﺎت اﻭﻟﻴﺎی قبلی= ﺍﺳﺖ. ﻭﻧﻪ ﺑﺎﻃﻞ ﮐﻨ&= #65256;ﺪﻩ ﺁﻧﻬﺎ ﺯﻳﺮﺍ ﻣ&= #65194;ﺍﻡ ﺧﻮﺩ ﺍﻧﺴﺎﻥ،= 5261; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭ&= #65261;ﺣﺶ،ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﻓﺼﻮ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5187;ﺘﻰ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺑﺎﻟﺎ ﻣﻴﺮﻭﺩ.&= #65261; ﻫﺮ ﺑﺎﺭ ﺑﺎ ﺟﻬ= ﺎﻧﻰ ﺗﺎﺯﻩ ﺍﺯ ﺣﻘﺎ&= #65267;ﻖ ﻭ ﺩﻟﺎﺋﻞ ﻭ ﻋﻠ= ﺎﺋﻢ ﻣﻴﺮﺳﺪ.ﮐﻪ ﺗﻮ&= #65235;ﻴﻖ ﺩﺭ ﻓﻬﻢ، ﺁﻧﮕ&#= 65166;ﻩ ﻣﻨﻮﻁ ﺑﻔﻬﻢ ﻋ&= #65248;ﺎﺋﻢ ﻗﺒﻠﻰ ﻭ ﻧﻈﺮﻳ&= #1617;ﺎﺕ ﺍﻟﻬﻰ ﭘﻴﺸﻴﻦ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﺧﺪﺍﻭﻧﺪ ﺭﺍ &= #65255;ﻬﺎﻳﺖ ﻭ ﺣﺪﻭﺩﻯ ﺑﺮﺍ&= #65263; ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺗ&= #65184;ﻠّﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺳﻄﻮ= ﺡ ﺑﺮﺗﺮ ﻧﻈﺮﻳّ= 5166;ﺕ ﻭ ﺣﮑﻤﺘﻬﺎ ﻧﻴ&= #65204;ﺖ.ﮐﻪ ﺍﮔﺮ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65239;ﺎﺑل ﻘﻴﺎس عقلی ﻧ᥾= 8;ﺴﺖ،ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺣ&= #65268;ﻮﺍﻧﻴّﺖ ﻭ ﺟﻨﮕﻠﻰ ﺧﻮﺩ = ﻣﻴﺒﺎﺷﺪ ﭘس ﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺁﻳﻨﺪﻩ ﺑﺎ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﺑ&= #65208;ﺮﻯ،ﺑﺎ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻤ&= #65166;ﻥ ﺭﻓﺘﺎﺭ ﺭﺍ ﻣﻴ&= #64401;ﻨﺪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺎ = ﻣﻴﻤﻮﻥ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺁ&= #65255;ﺎﻥ ﺗﻤﺎﻡ ﮐﻬﮑﺸﺎ&#= 65253; ﺭﺍﻩ ﺷﻴﺮﻯ ﺭﺍ = ﻃﻰ ﻣﻴﮑﻨﺪ ﮐﻪ ﺍﺯ = ﺳﺮﻋﺖ ﻧﻮﺭ ﻭ ﻓﮑﺮ ﻧﻴ= ﺰ ﺳﺮﻳﻌﺘﺮ ﺣﺮﮐ&#= 65174; ﺩﺍﺭﻧﺪ.ﻭﺩﺭ ﻣ&= #65262;ﺟﻮﺩﻳّﺖ ﭼﻬﺎﺭ ﺑﻌﺪﻯ ﻭ = ﭼﻨﺪ ﺻﺪ ﺳﺎﻝ ﻋﻤﺮ ﭼ= ﻪ ﺑﻬشت ﻨﻮﻋﻰ ﻋ= 5224;ﻴمی ﺮﺍ که ﻨﺨﻮﺍﻫ= 5194; ﺩﺍﺷﺖ.ﺩﺭﺣﺎﻟ&#= 65268;ﮑﻪ ﻫﻨﻮﺯ ﺑﻬﺸﺘﻬ&#= 65166;ﻯ ﺑﺰﺭﮔﺘﺮ ﻭ ﺑﺎ&= #65247;ﺎﺗﺮ،ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺩﺭ = ﭘﻴﺶ ﺩﺍﺭﺩ. ﻭﻳﺰﺍﻯ = ﻭﺭﻭﺩ ﺑﻌﻮﺍﻟﻢ ﺑﻌﺪ&#= 1740; ﻮﺍﻟﻬﻰ ﺑﺎﻟﺎ&#= 65175;ﺮ،ﺍﻣﺮﻭﺯ ﺑﺎﻳﺪ ﮐﺴﺐ ﺷﻬ&= #65262;ﺩ ﻧﻮﺭﻗﺎﺋﻢ ﺍﺯ&#= 65203;ﻔﺎﺭﺕ ﺧﺎنه ﺨﺪﺍﻭﻧA= 194;،ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺷﺸﮕﺎﻧﻪ،ﺑﺨA= 212;ﻮﺹ ﭘس اﺯ ﮐﺴﺐ ﺗﺄ&#= 65267;ﻴﺪ ﺳﻔﺎﺭﺕ ﻃﺮﻳﻘ&#= 65174; ﻭﻟﺎﻳت ﺴﻠﻮﻙ &#= 65251;ﺤﻤﺪﻯ، ﻭ ﺍﻧﺠﺎﻡ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺍﺳﺖ.ﭘس &= #65255;ﻈﺮﻳّﺎﺕ ﻣﺘﻔﮑّﺮﻳﻦ ﺑ= 5208;ﺮﻯ ﺑﺪﻭﻥ ﺳﻠﻮک ا= 5247;ﻬﻰ ﺩﺭﺑﻬﺘﺮﻳﻦ ﺷ&#= 65198;ﺍﻳﻂ ﻭ ﺩﺭﺳت ﺘﺮﻳﻦ &= #65187;ﻘﺎﻳﻖ ﺧﻮﺩ، ﺑﺎﺯ ﻧﺴ&#= 65170;ﻰ ﺑﻮﺩﻩ ﻭ ﻫﻨﻮﺯ = ﺣﻘﺎﻳﻖ ﻭﺍﻗﻌﻴﺘﺮ ﺩﺭ&#= 64344;ﻴش هستند. ﺍﻭﻟﻴᥴ= 6;ﻯ ﻣﮑﻤّل ﻧﻈﺮﻳ= 17;ﺎﺕ ﻫﻢ. ﻭﻟﻰ ﻓﻠﺎﺳ= ﻔﻪ ﻣﺎﺩﻯﻫﺮﻳﻚ ﻟ&#= 65228;ﻨﺖ ﮐﻨﻨﺪﻩ ﺩﻳﮕﺮ&#= 65263; ﺍﺳﺖ. ﻧﻔﻰ ﻭ ﺗﮑ= ;ﺬﻳﺐ ﻫﻤﺪﻳﮕﺮ ﺩﺍﺭ&#= 65255;ﺪ.ﻭﺧﻮﺩ ﻧﻴﺰ ﺗﺎ ﺯﻧﺪﻩ = ﻫﺴﺘﻨﺪ،ﺍﻧﮑA= 166;ﺭ ﻭﺗﮑﺬﻳﺐ ﻫﺎ ﻭ = ﻟﻌﻨﺖ ﻫﺎﻯ ﺑﻴﺸﻤﺎﺭ&#= 65263; ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑ&#= 65256;ﻨﺪ . <o:p></o:p> = 5191;ﻠﺎﺻﻪ ﺍﻳﻨﮑﻪ ﻧﻈﺮﻳ&#= 1617;ﺎﺕ ﻟﺎﻣﺮﮐﺰﻯ ﺩﺭ &= #65169;ﺎﺭﻩ ﻣﺎﻫﻴّﺖ ﻭ ﻣﮑ&#= 65166;ﻧﻴﺰﻡ ﻧﻔس ﭼﻮﻥ ﻫﻴﻮ&#= 65249;،ﺗﻨﻬﺎ ﺍﺯ ﻣﺠﻤﻮﻋﻬﺎ&#= 65263; ﺣﺎﻟﺎﺕ ﻭ ﺁثا= 5197; ﺩﺭﻳﺎﻓﺘﻰ ﺩﺭ &= #65165;ﺣﺴﺎس ها ﻣﻴﺪﺍﻧﻴﺪ= 48;ﻭﻟﻰ ﺍﺯ ﺭﻭﺍن ﻔﻴﻤ&#= 65166; ﺑﻴﻦ ﺍﻳن اﺣﻮ= 5165;ﻝ ﻣﺨﺘﻠﻒ،ﻭﺫﺧA= 268;ﺮهﻫﺎﻯ ﺃﺭﺷﻴﻮ ﺫﻫﻦ ﻭ&= #65255;ﺎﺧﻮﺩﺁﮔﺎه ﺘﻮجّه ﻨﻤﻴﮑʌ= 56;ﻨﺪ. ﻭﻧﻈﺮﻳّﺎﺕ ﻣ= 5198;ﮐﺰﻳّﺖ ﺷﺎﻳﺴﺘﻪ ﺗﺮ ﻧ&= #65236;س ﺮﺍ ﺗﻮﺍﻥ ﺷﻌﻮ&= #65197; ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﺩﻭﺭ ﻣﺤﻮﺭ ﺧﻮ&= #65193; ﺩﺭﺣﺎﻟﺖ ﺍﻧﻔ&#= 65198;ﺍﺩﻯ،ﻭﺩﺭ ﺣﺎﻟﺖ ﺍﺩﻏﺎﻡ &= #65207;ﺪﻥ ﺩﺭ ﻭﺣﺪﺗﻰ ﺑﺎ&= #65191;ﻮﺩ ﻫﺴﺘﻨﺪ.ﺑﺎﻳﺪ &= #64400;ﻪ ﻧﻈﺮﻳﻪ ﺳﻮﻣﻰ &= #65183;ﺴﺖ،ﮐﻪ ﻫﻢ ﻣﺮﮐﺰﻳّﺖ &#= 65255;ﻔس ،ﻭﻫﻢ ﻟﺎ ﻣﺮﮐ&#= 65200;ﻳّﺖ ﺁﻥ ﺭﺍ ﺗﻮﺟﻴﻪ = ﮐﻨﺪ.ﮐﻪ ﻫﻢ ﻧﺘیجه ﺘﺠA= 198;به های ﺸﺨﺼﻰ،ﻭ᥽= 9;ﻢ ﺩﻟﻴﻠﻰ ﺑﺮﺍﻯ &= #65165;ﺑﺪﺍﻋﺎﺕ ﺟﺪﻳﺪ ﺫﻫﻦ ﻭﺭ&= #65261;ﺍﻥ ﺷﺨص ﺒﺎﺷﺪ.که = 575;ﺑﺪﺍﻉ ﺍﺯ ﺗﺠﺮﺑﻪ ﻗﺒ&= #65248;ﻰ ﻧﻴﺴﺖ.ﻭﻳﺎﻫﻤ&#= 65166;ﻥ ﻧﻈﺮﻳﻪ.ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﻧﻔس ﺭﻭﺍﻥ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﻭﺫﻫﻦ ﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺍﺳﺖ.ﮐﻪ ﭼﻮﻥ ﺷ= ﺨص ﻤﺎﻧﻨﺪ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻧﻈﺮ ﻭﻫﺪﻑ ﺑﺒ&= #65166;ﻟﺎ ﻭ ﺁﻳﻨﺪه ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548; ﻣﺪﺍﻡ ﺭﻭﺍﻥ ﺁ&= #65255;ﻬﺎ ﺩﺭ ﻭﺣﺪﺕ ﺗﮑﺎ&= #65251;لی اﺳﺖ.ﮐﻪ ﺳﺎﻟﻚ &= #65191;ﻮﺩ ﺭﺍ ﻧﻴﺰ ﺩﺭﻣﻴ&= #65166;ﻥ ﻧﻤﻰ ﺑﻴﻨﺪ.ﻭﭼ&= #65262;ﻥ ﻧﻈﺮ ﺑﺪﻧﻴﺎ ﻭ&= #65255;ﻮﻉ ﺑﺸﺮﻯ ﮐﻨﺪ،ﻭ= 5267;ﺎ ﻧﻈﺮ ﺑﺴﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺃﻫﺮﻳﻤﻨﻰ،ﭼA= 262;ﻥ ثرﻭﺕ ﻭ ﺷﻬﻮﺕ &#= 65261; ﺷﻬﺮﺕ ﻭ ﻟﺬﺕ ﻭ= ﺭﻳﺎﺳﺖ ﻭ ﺳﺘﻤﮕﺮﻯ ﺑﭙ&= #65198;ﺩﺍﺯﺩ،ﺟﺰ ﺧﺎﻃﺮﺍﺕ ﺷﺨﺺ &= #65193;ﺭ ﺭﻭﺍﻥ ﺧﻮﺩ ﻧﻤ&= #65264; ﺑﻴﻨﺪ.ﺁﻧﻬﻢ ﺗ&= #65256;ﻬﺎ ﺩﺭ ﺳﻄﺢ ﺫﻫﻦ ﺧ= ﻮﺩﺁﮔﺎﻩ،ﻭ ﺍﺯ ﺁﺧﺮﻳﻦ ﺧﺎ&= #65219;ﺮﺍﺕ ﮐﻪ ﺑﺎﻭﻯ ﺍﺯ ﻟ= ﺬﺗﻬﺎ ﻣﺎﻧﺪﻩ.ﻭﻳﺎ ﻓ&= #65198;ﺍﻭﺍﻥ ﺭﻧﺞ ﻭ ﺯﺣﻤﺖ ﻗ= ﺒﻞ ﺍﺯ ﻟﺬﺕ، ﻭﺣﺘ&#= 65264; ﺑﻌﺪ ﺍﺯ ﻫﺮ ﻟﺬ= ﺗﻰ ﮐﻪ ﺩﺭ ﺧﺎﻃﺮ ﺩ= ﺍﺭﺩ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﻧﻈﺮﻳّﺎﺕ ﻣﺮ= 4400;ﺰﻯ ﺭﺍ،ﮐﻪ ﺳﺮﺍﺳ= 5198; ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ &= #65193;ﺭﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﻭﺟﻬﺎﻟ&#= 1578; ﻮﺣﻴﻮﺍﻧﻴّت را ﺗﺸﺒﻴﻪ ﺑﻘ= 5248;ﻮﻩ ﺳﻨﮕﻰ ﻣﻴﮑﻨﺪ&#= 1548;ﮐﻪ ﻣﺮﮐﺰ ﮔﻠﻮله = 5170;ﺮﻓﻰ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﺪ.ﻭ ﺍﺯ ﻗلّه کوﻩ ʋ= 69;ﺪﺭّﻩ ﻗﻬﻘﺮﺍ ﺳﺮﺍﺯ&#= 65267;ﺮﻣﻴﺸﻮﺩ،ﻭ ﻫﺮﺩﻡ ﺑﺰﺭﮔﺘ&#= 65198;ﻣﻴﮕﺮﺩﺩ. ﮔﻮﺋﻰ ﺧﺪﺍ &#= 65251;ﺮﮐﺰ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ،ﻭ ﺍﮔﺮ ﺳﺎﻟﻚ ﺑﻤ&= #65198;ﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﮐﻮﻩ &= #65255;ﻮﺭﺩﻯ ﺳﺨﺖ ﻧﻤﺎﻳﺪ، &#= 65251;ﺪﺍﻡ ﺍﻳﻦ ﻣﺮﮐﺰ ﻧﻔ&= #65204;ﺎﻧﻰ ﺑﺸﺮﻯ ﺫﻭﺏ ﺷﺪ&= #65259;ﻮ ﭘﺎﻙ ﻣﻴﺸﻮﺩ ﻭ = ﺳﺒﻚ ﺗﺮ ﻣیگرﺩد ﮐʌ= 58; ﺑﻘﻠّﻪ ﮐﻮﻩ ﻗﺎﻑ،ﻭ ﺍ&#= 65247;ﺒﺮﺯ ﻭﺟﻮﺩ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﺪ.ﮐﻪ ﺍﺯ ﻫﻔﺘﺨﻮﺍﻥ &= #65197;ﺳﺘﻢ ﮔﻮﺋﻰ ﺑﺎﻟﺎ ﻣ&= #65268;ﺮﻭﺩ.ﺗﺎ ﺩﻳﻮ ﺳﻔﻴﺪ ﻳﺎ = ﺳﻴﺎﻩ ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩﺭﺍ ﺑﮑﺸﺪ، ﻭﺗﺎﺝ &#= 65261;ﻓﺮ ﺷﺎﻫﻰ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﺮﺳﺮ ﺑﮕﺬﺍﺭ&#= 65193;.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺩﺭ ﭘﻴﻤﺎﻥ ﺳﻠ&= #65262;ﮐﻰ ﺑﺎ ﺧﻮﺩ ﭘﺎﺩﺷ&= #65166;ﻫﻰ ﻭ ﺧﺪﺍﺋﻰ ﻣﻴﮑ&= #65256;ﻨﺪ.ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻫﺴﺘﻰ ﺗﻦ ﻭ= ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﻣﺎ ﻫﺴ&= #65174;.ﮐﻪ ﺧﺪﺍ ﺩﺍﺧﻞ ﻫﺴ&= #65176;ﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﻭﭼ&= #65262;ﻥ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65165;ﺯ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑ&= #65198;ﻭﺩ،ﺑﺨﺪﺍی ﺨﺎﺭﺝ ﻣﻴﺮﺳﺪ.&= #65267;ﺎ ﺍﮐﻨﻮﻥ ﺍﺯ ﺭﺏ&= #1617; ﻭ ﺧﺪﺍﻯ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﻣ&= #65268;ﺮﻭﺩ،ﺑﻤﺮﺯ ﻭﻋﺮﺵ ﺧﺪﺍﻯ ﺑ&= #65198;ﺗﺮ،ﻭ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65175;ﺮ ﺧﻮﺩ ﻣﻴﺮﺳﺪ. ﻭ= ﺑﺎﻳﺪ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺯ = ﺍﻳﻦ ﻋﺮﺷﻬﺎﻯ ﺍﺭﺑ&#= 65166;ﺏ ﻧﻮﻉ،ﻳﮑﻰ ﺑﺮ= 5175;ﺮ ﺍﺯ ﺩﻳﮕﺮﻯ ﺑﺎ&= #65247;ﺎﺭﻓﺖ،ﮐﻪ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ ﺭﺳﻴﺪ.ﻭ ﻫﺮﺑﺎ&= #65197;ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65261;ﺻﻮﻟﻰ ﻭ ﺷﻬﻮﺩ ﺗﺠﻠّ&#= 65264; ﺧﻮﺩﺭﺍ ﻳﺎﻓﺖ. = ﮔﺮﭼﻪ ﺩﺭ ﻣﻄﻠﻖ ﻧﻬﺎ&= #65267;ﺖ ﺭﺳﻴﺪﻥ ﺑﻪ ﺍﻟ&= #65248;ﻪ،ﻳﺎ ﮐﺴﻰ ﮐﻪ ﻫﻨﻮﺯ(= ﻫﻮ ﻭ ﺍﻭ)ﺧﺪﺍﻭﻧﺪ = ﺩﺭ ﻋﻤّاء ﺪﺭﻫﺎʌ= 59;ﻮﺕ ﻧﺮﺳﻴﺪﻩ ﺍﺳﺖ.&= #64400;ﻪ ﺩﺭﺟﻬﺎﻥ(ﻋﺪﻡ &= #65251;ﺎﺳﻮﺍﻩ)ﻣﻴﺒ= 5166;ﺷﺪ.ﺍﻟﻠﻪ ﻋﺮﺑﻰ ﺷﺪﻩ ﺃﻫ&= #65262; ﺩﺭ ﺃﻫﻮﺭﻣﺰﺩ&#= 65165; ﺍﺳﺖ.ﻳﻌﻨﻰ ﺍﻳ&= #65254; ﻫﻨﻮﺯ(ﺁﻥ ﻭ ﺍﻭ= )ﻧﻴﺴﺖ.<o:p></o:p> = 5255;ﻈﺮﻳﻪ ﺳﻮﻡ ﺭﻭﺡ ﻭﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ، ﻫﻤﺎﻥ &#= 65183;ﺮﻳﺎﻥ ﺳﻴّﺎﻟﻪ ﻭﺟﻮ= 5193;ﻯ ﺃﺻﻞ ﻭﺟﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ،ﮐﻪ ﻣﺪﺍ= 5249; ﺑﺎﻟﺎﺗﺮ ﻭ ﺍﻟ&= #65260;ﻰ ﺗﺮ،ﻭﻳﺎ ﭘﺎﺋ= 5268;ﻦ ﺗﺮ ﻭ ﺃﻫﺮﻳﻤﻨ&= #65264; ﺗﺮ ﻣﻴﮕﺮﺩﺩ. ﺑ= ﺮﺧﻰ ﺍﺯ ﺭﺍﻩ ﺣﻞ ﺟﻮ= ﻳﺎﻥ، ﺑﻴﻦ ﺩﻭ ﮔﺮﻭﻩ = ﻣﺮﮐﺰﻯ ﻭ ﻟﺎﻣﺮﮐﺰی ﺒ&#= 65262;ﺩﻥ ﻧﻔس ﻭﺭﻭﺍﻥ، = 4400;ﻪ ﺍﻟﺒﺘﻪ ﻣﻨﻈﻮ&#= 65197;ﺷﺎﻥ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257;،ﻭﺩﺭﻧﻬﺎﻳ᥵= 4; ﺑﻨﺎﺧﻮﺩﺁﮔﺎ= 607; اﻧﺴﺎﻥ ﻣﻨﺘﻬ= 5264; ﻣﻴﺸﻮﺩ،ﺻﺤﺒ= 78; اﺯ ﻣﺮﮐﺰﻯ ﺩﺭ&#= 65197;ﻭﺍن ﻤﻴﮑﻨﻨﺪ، ﮐﻪ &#= 65169;ﺪﻭ ﺷﮑﻞ ﺗﺼﻮﺭ ﺷﺪ&= #65257; ﺍﺳﺖ ﻣثلا ﺑﺎA= 267;ﺪ ﺭﺍﻩ ﺣﻞ ﺭﺍ ﺩﺭ= ﮊﻧﺘﻴﻚ ﻣﻘﺎﻣﻰ ﺍﻟﻬﻰ &= #65261;ﺑﺮﺗﺮ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨ&= #65262;ﻧﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻴ&#= 65250;. ﺁﻧﮕﺎﻩ ﻫﻢ ﺧﺪ&= #65165;ﻭﻧﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺣ&= #65166;ﻝ ﺑﺒﻴﻨﻴﻢ ﺭﺍﻩ &= #65187;ﻞ ﺩﻳﮕﺮﺍﻥ ﭼﻴﺴ&#= 65174;. ﻳﻚ ﺗﺼﻮﺭ ﺍﺯ ﭼ= ﻨﺎﻥ ﻣﺮﮐﺰﻯ ﺑﻨﺎﻡ &= #65255;ﻔس ﺑﺎ ﺫﺍﺕ ﻳﺎ ﻧﺎ= ﺧﻮﺩﺁﮔﺎﻩ ﻭﺫﻫﻦ ﺍﻳﻦ ﺍﺳ&= #65174;،ﮐﻪ ﻣﻮﺟﻮﺩﻯ ﺑﺴﻴ&#= 65218; ﻏﻴﺮ ﻣﺎﺩﻯ، ﻳ&#= 65166; ﮐﺎﺋﻦ ﻭﻣﻮﺟﻮ&#= 65193;ﻯ(ﻟﺎ ﺯﻣﺎﻧﻰ)ﺍﺳﺖ.ﻳ&= #65166;ﺍﻳﻨﮑﻪ ﺩﺭﺟﺴﻢ ﻫﺴﺖ، &#= 65261;ﻟﻰ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺑ&= #65166; ﺟﺴﻢ. ﻣﺎﻧﻨﺪ ﺍ= ﺳﺐ ﻳﻚ ﮔﺎﺭﻯ ﺍﺳﺖ&= #1548; ﮐﻪ ﺍﻓﻠﺎﻃﻮﻥ &= #65255;ﻴﺰ ﮔﻔﺘﻪ ﺑﻮﺩ. ﻳﻌ= نی اﺯ ﺟﺴﻢ ﻭﻇﺎﻫ&#= 65198; ﺁﻥ، ﻧﺎﺧﻮﺍﺳ= 578;ه اﻳﻨﺎﻥ ﺑﺮﻭﺡ &#= 65165;ﻟﻬﻰ ﺭﺳﻴﺪه اﻧﺪ، @= 400;ﻪ ﻟﺎﺯم آﻥ ﻣﻴﮕ= 5262;ﻳﺪ. ﭼﻮﻥ ﻫﺮ ﻣﻮﺟﻮ&= #65193;ﻯ ﺍﻟﻬﻰ ﻏﻴﺒﻰ ﺍ&= #65203;ﺖ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻟ&= #65166;ﻣﮑﺎﻧﻰ ﻫم اﺯ ﺻﻔﺎت عوالم اﻟﻬی ﻤ= ﻴﺒﺎﺷﺪ.ﭘس ﺒﻮﺩﻥ ﭼﻨﻴﻦ ﻣ&= #65198;ﮐﺰ ﺑﺴﻴﻂ،ﮔﻮﺋﻰ = 5231;ﻴﺮ ﺃﺗﻤﻰ ﻭﻏﻴﺮ ﻣ&= #65166;ﺩﻯ ﺩﺭ ﺟﺴﻢ ﻣﻌﻨﻰ = ﻧﺪﺍﺭﺩ.ﻭ ﺍﮔﺮ ﺑﺎﺷﺪ،ﺍ= 5211;ﻞ ﺭﻭﺡ ﺍﻟﻬﻰ ﺗﺄ&= #65267;ﻴﺪ ﺷﺪه اﺳﺖ.ﻭﻫﻤ= 5166;ﻥ ﻧﻔخه ﻮﺩﻣﻴﺪA= 257; ﺍﻟﻬﻰ،ﮐﻪ ﻣﺒ= 5194;ﺃ ﺭﻭﺡ ﺃﺯﻟﻰ ﺃﺑ&= #65194;ﻯ ﻫﺮﻣﻮﺟﻮﺩ ﺗﮑ&#= 65166;ﻣﻠﻰ ﺍﺳﺖ ﺣﺘﻰ ﺍﮔﺮ = ﻣﻮﺟﻮﺩﻯ ﺗﺤﺖ ﺃﺗﻤﻰ ﺑﺎ&= #65207;ﺪ.ﻭﺩﺭ ﻫﺮ ﺗﻮﻟﺪی ﺮﻭ&#= 65185; ﭘس ﺍﺯ ﮐﺴﺐ ﮐﻤ&= #65166;ﻟﺎﺕ ﺍﺯ ﺍﻧﻮﺍﻉ ﭘﻴ&= #65208;ﻴﻦ ﺍﻳﻨﻚ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﺗﻮﻟﺪ</sp= an> </spa= n>ﻫﻤﺎﻥ ﮊﻧﺘʌ= 68;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ،ﮐ= 5258; ﻣﻴﺨﻮﺍﻫﺪ ﺭﺍ&#= 65257; ﺃﺑﺪﻯ ﺧﻮﺩ، ﺗ&#= 65166; ﺧﺪﺍﻭﻧﺪ ﭘﻴﺸ&#= 65170;ﺒﺮﺩ. ﻭ ﺯﻣﺎﻥ ﺃﺯﻟﻰ = ﺃﺑﺪﻯ ﮐﻦ ﻓﻴﮑﻮﻥ ﺭﺍ&= #1548;ﻟﺎﺟﺮﻡ ﻭ ﺑﺪﻭﻥ ﺟﺮﻡ ﻭ= ﮐﺎﺭﻣﺎ ﺍﺩﺍﻣﻪ ﺑﺪﻫﺪ.&= #64400;ﺎﺭﻯ ﮐﻪ ﺭﻭﺡ ﻫﺮ ﻣﻮ= ﺟﻮﺩﻯ ﺗﺤﺖ ﺃﺗﻤﻰ ﻧﻴ&= #65200;،ﺯﻣﺎﻧﻰ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﻭﻧﺪ ﺷﺎﻳﺪ ﺑﻬﺘﺮ ﺑ&= #65166;ﺷﺪ ﺑﮕﻮﺋﻴﻢ،ﺭﻭA= 185; ﺑﺮﺍﻯ ﺟﺴﻢ ﻳﻚ = ﺍﺳﺐ ﮐﺸﺎﻧﺪﻩ ﻧﻴﺴ&#= 65174;.ﺯﻳﺮﺍ ﺍﻳﻦ ﺍﺳﺐ ﺑﺎﺯ = ﺭﺍﻧﻨﺪﻩ ﺍﺳﺐ ﻣﻴﺨﻮﺍﻫ&#= 65194; که ﺘﻦ ﻧﻤﻴﺘﻮ= 5165;ﻧﺪ ﺑﺎﺷﺪ.ﮐﻪ ﺗﻦ ﻣ= ﺎﺩﻯ ﻭ ﻏﻴﺮﺑﺴﻴﻂ ﺍ&= #65203;ﺖ،ﻭﺷﺎﻳﺴﺘʌ= 58; ﻫﺪﺍﻳﺖ ﻧﻴﺴﺖ.&= #65175;ﻌﻠﻴﻢ ﻭﻫﺪﺍﻳﺖ ﺭﻭﺡ &= #65197;ﺍ ﺑﻌﻨﻮﺍن اﺳﺐ= 48;ﺑﺎﻳﺪ ﻣﻮﺟﻮﺩﻯ ﻋﺎﻗ&#= 65248;ﺘﺮ ﺑﺎﺷﺪ ﮐﻪ ﺑﻌﻬ&= #65194;ﻩ ﻣﻴﮕﻴﺮﺩ.ﻭ ﺍﻟ&= #1617;ﺎ ﭼﻨﺎﻥ ﺟﺴﻤﻰ ﻋ&= #65166;ﻗﻞ ﺗﺮ ﻧﻴﺎﺯ ﺑﺎﺳ&= #65168; ﻫﻢ ﻧﺪﺍﺷﺘﻪ ﺍ&= #65203;ﺖ.ﻭﺍﮔﺮ ﺭﺍﻧﻨﺪﻩ ﺍﺳﺐ &= #65197;ﺍ،ﻏﻴﺮ ﺍﺯ= ﺟﺴم ا= ﻧﺴﺎﻥ ﺑﺪﺍﻧﻴﻢ، ﻳﻌ= 5256;ﻰ ﻫﻤﺎﻥ ﺩﺍﺷﺘﻦ &= #65197;ﻭح اﻟﻬﻰ،ﻭﻣﺪﺑ¡= 7;ﺮﺍﻥ ﺍﻟﻬی اﺳﺖ. ﻭﺗ&#= 65204;ﻠﻴﻢ ﻧﺎﭼﺎﺭﻯ ﺑﺄﺻ&#= 65246; ﻭﺟﻮﺩ ﻋﻮﺍﻟﻢ &= #65165;ﻟﻬﻰ ﻭ ﺧﺪﺍﻭﻧﺪ ﻭﻫ&= #65194;ﻓﻬﺎﻯ ﻃﺒﻴﻌﻰ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ. ﺁﻧﮕﺎﻩ ﻧﻪ ﺍﺳ&= #65168; ﻭﻧﻪ ﺟﺴﻢ ﺍﻧﺴ&= #65166;ﻥ ﻭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ&= #1548;ﺟﺰ ﺗﺎﺑﻊ ﻭﻣﻄﻴﻊ &= #65219;ﺒﻴﻌﻰ ﻭ ﻓﻄﺮﻯ ﻧﻴﺴﺖ.= ﭘس ﺍﻧﺴﺎﻥ ﻫﻢ ﺑﺎ&= #65267;ﺪ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ &= #65193;ﺭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺭﺍ ﺍﺟﺮﺍ ﻧﻤﺎ&= #65267;ﺪ ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ،&#= 65267;ﻌﻨﻰ ﺑﺸﻮ،ﻳﺎ ﻫﻤﺎ= 5253; ﺷﺪﻥ ﺗﮑﺎﻣﻠﻰ &= #65197;ﻭﺡ،ﺗﺎ ﻫﻤﺎن عبوﺭﺗᤨ= 1;ﺎﻣلی اﺯﺍﻧﻮﺍع ﻮﺍ@= 400;ﻨﻮن اﺯ ﻧﻮﻉ ﺑﺸﺮﻯ&#= 1548; ﺑﺮﺍی رﺳﻴﺪﻥ = 5169;ﻨﻮع ﻔﻮق ﺒﺸﺮﻯ.ﻫﻤ&#= 65166;ﻥ ﮔﻮﻧﻪ ﮐﻪ ﻗﺒﻠ&= #65166; ﺍﺯ ﺍﻧﻮﺍﻉ ﮔﻴ&= #65166;ﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ، ﺭ&#= 65261;ﺡ ﺧﻮﺩﺭﺍ ﺑﻤﺮﺍ&#= 65175;ﺐ ﻫﺰﺍﺭﮔﺎﻧﻪ ﻳ&#= 65166; ﺑﻴﺸﺘﺮ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺳﺎﻧﺪ&#= 65257; ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﻓﺮ= ;ﻣﺎﻥ ﺷﺪﻥ،ﺗﻨﻬﺎ ﺑ= 5166; </spa= n>ﮐﻤﻚ ﻓﺮﺳﺘʋ= 66;ﺩﮔﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ.ﭼﻪ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻃﺮﻳﻘﺘ&#= 65260;ﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺸﮕﺎ&#= 65255;ﻪ ﻫﺮ ﺯﻣﺎﻥ،ﻭﭼ= 5258; ﻣﺮﺍﺘﺐ ﻣﺪﺑّ= 5198; ﻭ ﺗﺠﻠﻴّﺎﺕ ﺷ&#= 65260;ﻮﺩﻯ، ﮐﻪ ﺑﺪﻝ ﺳﺎﻟﮑ&= #65166;ﻥ ﻣﻴﺮﺳﺪ.ﻭ ﺩﺷﻤ&= #65256;ﺎﻥ ﺍﻳﻦ ﻓﺮﻣﺎﻥ،= 5175;ﻨﻬﺎ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﻗﺸﺮﻯ ﺩﺭﺗﻤﺎ&#= 65251;ﻰ ﺍﺩﻳﺎن اﺳﻤﻰ = 5261;ﺭﺳﻤﻰ ﻫﺴﺘﻨﺪ، ﮐﻪ ﻣ&#= 65240;ﺼﻮﺩ ﺍﻧﺒﻴﺎﻯ ﺍﻭل= 740; اﻟﻌﺰﻡ ﻭ ﻏﻴﺮ &= #65165;ﻭﻟی اﻟﻌﺰﻡ ﺧﻮﺩ ﺭ&#= 65165; ﻧﻤﻴﻔﻬﻤﻨﺪ </spa= n>ﻳﺎ ﻧﻤﻰ ﺧﻮA= 165;ﻫﻨﺪ ﺑﻔﻬﻤﻨﺪ.ﻭﻋﺒ&#= 65166;ﺩﺍﺕ ﻣﻦ ﺩﺭﺁﻭﺭﺩﻯ &= #65193;ﺍﺭﻧﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺗﻘﻠ&= #65268;ﺪ ﻋﺒﺎﺩﺍﺕ ﺑﺪﺳ&#= 65176;ﻮﺭ ﺃﻧﺒﻴﺎ ﺭﺍ ﺑﻨ&= #65252;ﺎﻳﻨﺪ،ﮐﻪ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﻚ ﺧﻮﺩ ﺑﻮﺩه اﺳ= 5174;.ﻭﻧﺎﻗﻠﺎﻥ ﺍﺣﺎﺩﻳث ﺟﺎﻫ= 5246; ﻭ ﻏﻴﺮ ﺍﻟﻬﻰ، &= #65261; ﺑﻰ ﺧﺒﺮ ﺍﺯ ﻣﻘ= ﺼﻮﺩ ﺁﻥ ﺃﻧﺒﻴﺎ ﺑﻮ&= #65193;ه ﻮ ﺑﻤﺎ ﺭﺳﺎﻧﺪ&= #1607; اﻧﺪ.ﮐﻪ ﺑﺴﻴﺎ&#= 65197; ﺣﺬﻑ ﻭﺩﺳﺘﮑﺎ&#= 65197;ﻯ،ﻭ ﮐﺞ ﺳﻠﻴﻘﮕﻰ ﻭ&= #65191;ﻮﺩ ﺩﺭﺳﺖ ﭘﻨﺪﺍﺭ&#= 65263; ﺩﺍﺷته اﻧﺪ.ﻭ = 5165;ﻟّﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﻫﺮ ﺯﻣﺎ&= #65253;،ﻧﻴﺎﺯ ﺑﺘﮑﺮﺍﺭ ﺩﺳﺘ&#= 65262;ﺭﺍﺕ ﺍﻧﺒﻴﺎﻯ ﮔﺬﺷ&#= 65176;ﻪ ﻧﺪﺍﺭﻧﺪ. ﻭ ﺩﺳ= ﺘﻮﺭﺍﺕ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65261;ﻣﮑﺎﻥ،ﻭ ﺳﻄﺢ ﻋﻘﻞ ﺯﻣﺎ&= #65253; ﺧﻮﺩ ﺑﻮﺩﻩ ﻣﻴ&= #65194;ﻫﻨﺪ.ﻭﻫﺮ ﻭﻟﻰّ ﺍﻟﻬﻰ،A= 193;ﺍﺭﺍﻯ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﺪ، ﻭ ﺗ&#= 65236;ﻮﻳﺾ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﻭ&= #65187;ﺘﻰ ﺩﺳﺖ ﻭ ﺯﺑﺎﻥ ﺧ= ﺪﺍﻭﻧﺪﺍﺳﺖ، ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺑ&= #65198;ﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺩﺭ = ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ ﺑﺎ ﺧﻮ&= #65193; ﻭﻧﻪ ﺑﺮﺍﻯ ﺟﺎ&= #65251;ﻌﻪ ﻫﺎ،ﻭ ﺑﺮﺍﻯ ﻫ&#= 65252;ﻪ ﺯﻣﺎﻨﻬﺎ ﮐﻪ ﺟ&= #65166;معه ها، ﺑﺮﺣﺴﺐ ﻧA= 224;ﺮ ﺍﮐثرﻳّﺖ ﮐﻪ A= 231;ﻴﺮ ﺳﺎﻟﻚ ﻫﻢ ﻫﺴﺘ&= #65256;ﺪ، ﻫﺮﺟﻮﺭ ﮐﻪ ﺩﻭ&= #65203;ت ﺪﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;، ﻣﻴﺘﻮﺍﻧﺪ ﻣﻘ&#= 65198;ﺭﺍﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺍ&#= 65207;ته ﺒﺎﺷﻨﺪ.ﻭﻟﻰ ﻧ&= #65258; ﻫﺮﺟﻮﺭ ﻋﺒﺎﺩ&#= 65165;ت ﺪﻳﻨﻰ،ﺁﻧﻬﻢ = 705;ه خداﻭﻧﺪ ﺁﻧﺮʋ= 65; ﺷﺮﻙ ﻣﻴﺪﺍﻧﻨﺪ.ﻭﺑ&#= 65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺍﮔA= 198; ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭ&= #65199;ﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ،ﺑﺎﺯ = 5193;ﺭ ﻗﻌﺮ ﺟﻬﻨﻢ ﻳﺎ = ﻫﻤﺎﻥ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺟ&#= 65260;ﻨّﻤﻰ ﺟﻬﺎﻧﻮﻡ ﺟﻬﺎ&#= 65253;،ﺩﺭ ﻧﺴﺦ ﺑﺸﺮﻯ ﺑﺪ&= #65175;ﺮ،ﻳﺎ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ&#= 1548; ﻭ ﺣﺘﻰ ﻓﺴﺦ ﮔﻴ= ﺎﻫﻰ ﻭ ﺭﺳﺨﻬﺎﻯ ﺟﻤ&= #65166;ﺩﻯ ﻭﻭﺳﺨﻬﺎﻯ ﺗﺤ&#= 65174; ﺟﻤﺎﺩﻯ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. <o:p></o:p> = 5175;ﺼﻮﺭ ﺩﻭﻡ ﺍﺯ ﺭﺍﻩ ﺣ= ﻞ ﻭﺳﻂ ﭘﻴﺸﻨﻬﺎ&#= 65193;ﻯ ﻓﻠﺎﺳﻔﻪ،ﺫﻫA= 254; ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺩﺭ ﺑﻬﺘﺮﻳﻦ ﺍ&= #65187;ﻮﺍﻝ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65255;ﻔس ﺍﺯ ﻣﺒﺪﺃ ﻭﺣﺪ&= #65175;ﻰ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65193;ﺭ ﭘﺸﺖ ﺗﺠﺮﺑﻴّ= 5166;ﺕ ﺷﺨﺺ ﻗﺮﺍﺭ ﺩﺍ&= #65197;ﺩ.ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﻗﻠﻮﻩ ﺳ&= #65256;ﮓ ﻭﺳﻂ ﮔﻠﻮﻟﻪ ﺑ&= #65198;ﻓﻰ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻭﺣ&= #65194;ﺕ ﺩﻭ ﻣﻮﺟﻮﺩ ﻣﺎ&= #65193;ﻯ ﻭﻏﻴﺮ ﻣﺎﺩﻯ ﻣ&= #65188;ﺎﻝ ﺍﺳﺖ.ﻳﺎ ﻫﻤﺎﻥ = ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ ﺍﻟﻬﻰ &= #65197;ﻭﺡ.ﮐﻪ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ،&#= 65183;ﺴﻢ ﻭ ﺣﺘﻰ ﺫﻫﻦ ﺗﻨ= ﻬﺎ ﺗﺠﺮﺑﻴﺎﺕ ﺯﻧ&#= 65194;ﮔﻰ ﻧﻔس ﻧﻴﺴﺖ. ﺩﺭ&= #65175;ﮑﺎﻣﻞ ﻭﻣﻮﺟﻮﺩﻳّﺖ= 48;ﻭ ﺑﺎ ﻫﻤّﺖ ﺍﻳﻦ &= #65255;ﻔس ﺑﺴﻴﻂ ﻧﻴﺴﺖ، &#= 64400;ﻪ ﻣﻌﻠﻮﻡ ﻫﻢ ﻧﻴ&= #65204;ﺖ.ﺍﻳﻦ ﻣﺒﺪﺃ ﺍﻭﻟﻴﻪ&#= 1548;ﺍﺯ ﮐﺠﺎ ﺁﻣﺪﻩ،ﮐ= 5258; ﺩﺭ ﺗﻮﻟﺪ ﻃﻔﻞ = ﻣﻮﺟﻮﺩﺩﺭ ﺭﻭﺡ ﺑﻮﺩﻩ،ﺁ= 5255;ﮕﺎﻩ ﺍﺯ ﺗﺠﺮﺑﻴّﺎ= 5173; ﺯﻧﺪﮔﻰ، ﺃﺻﻞ &#= 65191;ﻮﺩﺭﺍ ﺣﻔﻆ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﻭﻟﻰ ﺑﻨﻈﺮیه عرﻓﺎﻧﻰ ﺳﻠﻮ@= 400;ﻰ، ﺍﻳﻦ ﻭﺍﺣﺪ ﺍﺻ&= #65248;ﻰ ﺭﻭﺡ، ﻧﺘﻴﺠﻪ &#= 65175;ﮑﺎﻣﻠﺎﺕ ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴ&#= 65254; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264;،ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺭﺍ ﺷﮑﻞ = ﻣﻴﺪﻫﺪ ﻭﻣﺪﺍﻡ ﺗﻐﻴﻴ&#= 65198; ﻣﻴﮑﻨﺪ. ﭼﻮﻥ ﺳ= ﺘﻮﻥ ﺟﻴﻮﻩ ﺗﺮﻣﻮﻣ&#= 65176;ﺮ،ﮐﻪ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎﻟﺎ ﻣﻴﺮﻭﺩ&#= 1548;ﻭ ﺑﺎﺯﻧﺪﮔﻰ ﻗﺸ&#= 65198;ﻯ ﻭ ﻏﻴﺮ ﺍﻟﻬﻰ، &= #64344;ﺎﺋﻴﻦ ﺗﺮ ﻭﺣﻴﻮﺍﻧﻰ &= #65175;ﺮ ﻣﻴﺸﻮﺩ.ﮐﻪ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺑﻤﺴﺨﻬﺎ&#= 65263; ﺣﻴﻮﺍﻧﻰ ﮔﺬﺷ&#= 65176;ﻪ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ.&= #65175;ﺎ ﺍﺯ ﻧﻮ ﺩﻭﺑﺎﺭ&= #65257; ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐ&= #65256;ﻮﻧﻰ ﺑﺮﺳﺎﻧﺪ،ﻭ ﻫ= 5252;ﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺍ = ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ،ﮐﻪ ﺑﺎ= 5255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﺩ.ﻭ ﺍﻟّﺎ ﺑﺎﺯ ﻗﻬ&#= 65240;ﺮﺍﻫﺎ ﻭ ﮐﺎﺭﻣﺎﻫﺎ ﺩ&= #65165;ﺭﺩ، ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷ&#= 65176;ﻪ ﻫﺎ ﺩﺭﺁﻳﻨﺪه= 5259;ﺎﻯ ﭘﺮﻋﺬﺍب ﺰﻧﺪ= 4404;ﻰ ﺟﻬﻨم ﺠﻬﺎﻥ ﺑ&#= 65166;ﮐﻤﺒﻮﺩﻫﺎﺯʌ= 55;ﺪﮔﻰ ﺭﺍﺣﺖ ﭼﻮﻥ ﻋﻘ&= #65246; ﻭﮐﺮﺍﻣﺎﺕ .<o:p></o:p></span= > = 5165;ﻳﻨﺎﻥ ﺍﻳﻦ ﻣﺮﮐﺰ ﻣﺒ&= #65194;ﺃ ﺩﺭ ﻣﺸﺎﺭﮐﺖ ﺩ&= #65197; ﺗﺠﺎﺭﺏ ﺷﺨﺺ ﺩ&= #65261;ﺭﻩ ﺯﻧﺪﮔﻰ ﺭﺍ،ﺃ= 5251;ﺮﻯ ﺑﺮﺗﺮ ﻭ ﻣﻬﻤﺘ&= #65198;،ﻭﺣﺘﻰ ﺣﺎﮐﻨﻢ ﺑﺮ ﻭﺟ&= #65262;ﺩ ﺗﺠﺮﺑﻴّﺎﺕ ﺷ= 5192;ﺺ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭ ﺗﺼﻤﻴﻤﺎﺕ ﺫﻫ&#= 65254; ﻭ ﺟﺴﻢ ﻣﻴﺪﺍﻧ&= #65256;ﺪ ﻭﻟﻰ ﻧﻘﺶ ﺧﺪﺍ = ﻭ ﺧﺪﺍﺋﻰ ﻧﺪﺍﺭ&#= 65193;.ﺁﻧﮕﺎﻩ ﺍﺿﺎﻓﻪ ﻣﻴﮑﻨ&#= 65256;ﺪ،ﮐﻪ ﺍﻳﻦ ﻣﺒﺪﺃ ﻭﺗ&= #65184;ﺮﺑﻴّﺎﺕ،ﺑ᥷= 8;ﺣﺴﺐ ﻗﺎﻧﻮﻥ ﺧﺎﺹ ﺧ&= #65262;ﺩ، ﺩﺭ ﻣﻮﺟﻮﺩ ﺍﻧ&= #65204;ﺎﻧﻰ ﺍﺳﺖ. ﺍﻗﺪﺍﻡ ﺑ= ﺘﻨﻈﻴﻢ ﺳﻴﺴﺘﻤﻰ ﺍﺯ ﺍ&= #65193;ﺭﺍﻙ ﻭ ﺗﻔﮑّﺮ ﻭﺍﻓ&#= 65228;ﺎﻝ ﻧﻴمه ﺪﺭﺍﺯﻯ = 5197;ﺍ ﺩﺍﺭﺩ.ﻳﻌﻨﻰ ﮐ&= #65262;ﺭﻯ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65191;ﻮﺩﺭﺍ ﻣﺒﺪﺃ ﻧﻤﺎﻳﺪ&#= 1548;ﻳﺎ ﺑﻴﺴﻮﺍﺩ ﺟﺎﻫ&#= 65248;ﻰ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65191;ﻮﺩ ﺭﺍ ﺗﻌﻠﻴﻢ ﺑﺪ&= #65259;ﺪ،ﻭ ﺑﺎ ﺳﻮﺍﺩ ﮐﻨﺪ&= #1548;ﻭﺑﻴﻨﺎ ﻭﺯﻧﺪه ﻨﻤﺎﻳ= 5194;.ﺍﻳﻦ ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﻓ&= #64401;ﺮﻯ ﻫﺮ ﺍﻧﺴﺎﻥ،ﺷ= 5166;ﻳﺪ ﺩﺭ ﺣﻴﻮﺍﻧﺎت نیزﺑﺎﺷﺪ. ﮐﻪ = 5193;ﺭ ﺍﻃﻔﺎﻝ ﻫﺴﺖ.ﻭ&= #65259;ﻤﺎﻥ ﻧﺮﺩﺑﺎﻥ ﺍﺳﺘ&#= 65240;ﻠﺎﻝ ﻣﺘﮑﺒﺮﺍﻧﻪ ﺍ&#= 65255;ﺴﺎﻥ ﻣﺎﺩﻯ ﺍﺳﺖ،ﮐ= 5258; ﺗﺪﺍﻋﻰ ﻣﻌﺎﻧ&#= 65264; ﻣﻮﺟﻮﺩ ﺫﻫﻨﻰ &= #65191;ﻮﺩﺁﮔﺎﻩ،ﻭʋ= 75;ﺄثیر ﻧﺎﻣﻌﻠﻮﻡ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺭﺍ ﺑﺤﻘﻴﻘﺖ ﺑ&= #65198;ﺳﺎﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻴﺪ&#= 65165;ﻧﻴﻢ، ﻫﺮ ﺑﺎﺭ ﺗﮑﺮﺍ&= #65197; ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﺫ&= #65259;ﻨﻰ ﺍﺯ ﻣﺴﺄﻟﻬﺎﻯ&#= 1548; ﺑﻴﻚ ﻧﺤﻮ ﻧﺘﻴ&= #65184;ﻪ ﻣﻴﺪﻫﺪ.ﻭﻟﻰ ﺍ&= #65255;ﺴﺎﻥ ﺑﺮﺍﻯ ﺍثباﺕ A= 227;ﻘﻞ ﻭ ﻓﮑﺮ ﺧﻮﺩ،ﺑ&#= 65166;ﺯ ﻫﻤﺎﻥ ﻧﺘﺎﻳﺞ &= #65197;ﺍ ﺑﺼﻮﺭﺕ ﻳﻚ ﻧﺘ&= #65268;ﺠﻪ ثاﺑﺖ ﺍﻋﻠﺎﻡ = 5251;ﻴﮑﻨﺪ.ﮐﻪ ﻫﺮ ﻧﻈﺮﻳّﻪ ﻓ&#= 65248;ﺴﻔﻰ ﭼﻨﻴﻦ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻭﻧﻤﻴﺘﻮﺍﻧﺪ &#= 65165;ﺑﻬﺎﻡ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺩﻭ= ﺭ ﮐﻨﺪ.ﮐﻪ ﺍﮔﺮ ﻣ= ﻨﺼﻒ ﻭ ﻋﺎﻗﻞ ﺑﺎﺷﺪ&= #1548;ﺑﺠﻨﻮﻥ ﻋﻘﻠﻰ ﻣﻴﺮﺳﻨ&#= 65194; ﻭ ﺍﻟّﺎ ﺩﻳﻮﺍ&#= 1606;ه ﻮﺍﺭ،ﻭﺑﺠﻨﻮA= 253; ﺧﻮﻧﻴﻦ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺧﻮﺍﻫﻨﺪ ﭘﺮﺩ&#= 65165;ﺧﺖ.ﻳﻌﻨﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﺟﻬﻨّﻤﻰ ﺗﺮ ﻣ&#= 65268;ﮑﻨﻨﺪ،ﻭ ﺷﺎﻳﺴﺘﻪ ﺍﻧﻮ&#= 65165;ﻉ ﺣﻘﻴﺮﺗﺮ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 65165;ﺯ ﻫﻢ ﺍﮐﻨﻮﻥ &#= 65255;ﻴﺰﺑﺎ ﺻﻔﺎت هماﻥ ﺣʌ= 68;ﻮﺍﻧﻴﮑﻪ ﺷﺒیه ﮋﻧﺘﻴﻚ = 5197;ﻭﺣی ﻮﻗﻬﻘﺮﺍﺋﻰ ﺁ&#= 65253; ﺩﺍﺭﺩ. ﭘس ﭼﻨﻴ&= #65254; ﺳﻴﺴﺘﻤﻬﺎﻯ ﺧ&#= 65262;ﺩ ﺳﺎﺧﺘﻪ ﺫﻫﻨﻰ &= #65261; ﺍﻋﺘﻘﺎﺩی ﻮﺑ= 5166; ﻋﻘﻞ ﺷﺨﺼﻰ،ﮐ= 5258; ﺍﻧﻔﻌﺎﻟﺎﺕ ﻭ &= #65227;ﮑس ﺍﻟﻌﻤﻠﻬﺎﻯ ﮔ&#= 65236;ﺘﺎﺭﻯ ﻭ ﺭﻓﺘﺎﺭﻯ ﻭ ﮐ= ﺮﺩﺍﺭﻯ ﺁﻧﻬﺎ ﻣﺪﺍﻡ ﺗ&= #65232;ﻴﻴﺮ ﻣﻴﮑﻨﺪ،ﭼﮕﻮA= 255;ﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺳﻴ&#= 65204;ﺘﻢ ثاﺑﺘﻰ ﺭﺍ ﺑﺴ= 5166;ﺯﺩ.ﻭﭼﮕﻮﻧﻪ ﻣﻴﺘﻮﺍﻥ ﺳﻴﺴ&#= 65176;ﻤﻬﺎﻯ ﻣﺨﺘﻠﻒ ﺍﻳﻦ<sp= an dir=3DLTR> </spa= n>ﺍﻓﺮﺍﺩ ﻓﺮʋ= 65;ﻭﺍﻥ ﺭﺍ ﻳﮕﺎﻧﻪ ﮐﺮ&= #65193;.ﮐﻪ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﺣﺎﻓظه ای ﺭﺍ A= 175;ﺸﮑﻴﻞ ﻣﻴﺪﻫﺪ. ﻭﺍﻟّ&#= 65166; ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺧ&= #65262;ﺍﻫﻨﺪ ﺧﻮﺭﺩ.ﻣﮕﺮ ﻗﺒ&= #65262;ﻝ ﮐﻨﻴﻢ،ﮐﻪ ﺭﻭ= 5185; ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65193;ﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65187;ﺎﮐﻢ ﺍﺳﺖ.ﺍﮔﺮ ﺷﺨﺺ = ﺑﺴﻮﻯ ﺧﺪﺍ ﻭﺗﮑﺎﻣﻞ &= #64344;ﻴﺶ ﻧﺮﻭﺩ، ﻗﻬﻘﺮ= 5165;ﺋﻰ ﺗﺮ ﻣﻴﺸﻮﺩ ﺍﮔ&= #65198; ﻗﺸﺮﻯ ﮔﺮﻯ ﻭ ﻋ= ﺎﺩﺍﺕ ﺟﺎﻫﻠﺎﻧﻪ ﻭﺣ&#= 65176;ﻰ ﻓﺎﺳﺪ ﺭﻭﺍﻥ ﺁ&= #65191;ﻮﻧﺪﻫﺎ ﺑﻬﺮ ﻣﺬﻫﺒﻰ ﺭ&= #65165; ﺑﻨﻤﺎﻳﺪ ﻭﺍﻟ&#= 1617;ﺎ ﻣﻨﮑﺮﺍﻥ ﺧﺪﺍ &= #65261; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮔ&= #65256;ﺎﻫﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ، &#= 65261; ﻫﻨﻮﺯ ﺩﺭ ﺣﻴﻮ&= #65165;ﻧﻴّﺖ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﮐ&= #65258; ﭘس ﺍﺯ ﭼﻨﺪﻳﻦ &= #65175;ﻮﻟﺪ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﺑ&= #65184;ﻬﺎﻥ، ﺁﻧﮕﺎﻩ ﺑﮑﻤﺎ&#= 65247;ﺎﺕ ﻟﺎﺯﻡ ﻭ ﻋﻘﻞ ﻣ= ﺴﺌﻮﻝ ﺩﺭ ﻗﺪﺭﺗﻬﺎﻯ &= #65251;ﻮﺭﺩ ﻧﻴﺎﺯ ﺗﺤﻤّﻞ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ،ﺩﺭ ﺻﺒ= 5198; ﻭ ﻋﺸﻖ ﻭ ﺍﺭﺍﺩ= ﻩ ﺑﺪﺳت ﻤﻴﺁﻭﺭ= 5255;ﺪ. ﻭﺳﺎﻟﮑﺎﻥ ﻣﺪﺍﻡ ﺗﻐﻴﻴﺮ &= #65251;ثبت ،ﻭ ﻗﺸﺮﻳّﻮﻥ = 5251;ﺪﺍﻡ ﺗﻐﻴﻴﺮ ﻣﻨﻔﻰ &= #65193;ﺍﺭﻧﺪ .<o:p></o:p> = 5165;ﺭﺯﺵ ﺍﻳﻦ ﺭﺍ ﺩﺍﺭﺩ&= #1548;ﮐﻪ ﺑﺮﺍﻯ ﻓﻬﻢ ﻭ ﺭ= ﺳﻴﺪﻥ ﺑﺤﻘﻴﻘﺖ ﺭﻭﺡ &= #65191;ﻮﺩ،ﺍﺯ ﺑﻴﻦ ﻧﻈﺮﻳّﺎ= 5173; ﻇﺎﻫﺮﺍ ﻋﻠﻤﻰ &= #65261;ﻭﺍﻗﻌﻰ که ﻓﻠﺴفه ها ا= ;ﺯ ﻋﻘﺪهﻫﺎﻭﻋﻘA= 268;ﺪهﻫﺎ ﺳﺎﺧته اﻧﺪ،ᥴ= 9;ﺎﺯ ﮐﻤﻰﺑﻴﺸﺘﺮ ﺑ&#= 65188;ث ﺍﺯ ﺩﻭ ﺗﺼﻮﺭ ﺭ= ﺍﻩ ﺣﻞ ﻭﺳﻂ ﺟﻮﻳﺎ&= #65253; ﺑﻨﻤﺎﺋﻴﻢ.ﮐﻪ &= #65247;ﺎﺟﺮﻡ ﻭﻣﻨﻄﻘﺎ ﺑﺎﻳ&#= 65194; ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﻭ = ﺷﻨﺎﺨﺖ ﺧﺪﺍ ﻭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ ﺑﺮﺳﻴﻢ.ﺗﺎ ﺑﺂ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﺑﻬﺘﺮ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺮﺳﻴﻢ.&= #65261;ﻧﻪ ﺑﮑﺎﺭﻣﺎﻫﺎﻯ &#= 65239;ﻬﻘﺮﺍﺋﻰ ﺟﻬﻨّﻢ ﺟﻬﺎﻥ= 548;ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻧﺴﺦ &= #65261;ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ ﻣﺠﺪ&#= 65193; ﭘﺸﺎﺯ ﻣﺮﮒ،ﻭ= 5175;ﮑﺮﺍﺭ ﮔﺬﺷته ها ﺩﺭ A= 153;ﻳﻨﺪهﻫﺎ ﺍﻳﻨﻚ ﺗﺴﻠﻴﻢ &= #65183;ﺒﺮ ﺍﻟﻬﻰ ﺑﺎﺷﻴﻢ&#= 1548;ﻭ ﻧﻪ ﺑﺠﺒﺮ ﺫﺍﺗ&= #65264; ﻧﻔس ﺍﻣّﺎﺭﻩ = 5191;ﻮﺩ.ﻭ ﺍﻟّﺎ ﺟﺒﺮ ﻃﺒ&#= 65268;ﻌﻰ.که ﻄﺒﻴﻌﺖ ﻣﺠﺮﻯ &= #65235;ﺮﻣﺎﻥ ﺍﻟﻬﻰ ﻭ ﺟﺒﺮﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﮔﺮﭼ&#= 65258; ﻓﻄﺮت ﻴﺎ ﻃﺒﻴ&#= 65228;ت ﺸﺨص اﻧﺴﺎﻧﻰ = 5187;ﺎﮐﻢ ﺩﺭﺳﺮﻧﻮﺷﺖ ﻭ&#= 64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭﻣﻴﺒ&#= 65166;ﺷﺪ . <o:p></o:p> = 5175;ﺼﻮﺭ ﺍﻭﻝ ﺍﺯ ﻣﺮﮐﺰ = ﺑﺴﻴﻂ، ﮐﻪ ﺑﻬﺘﺮ ﺑﻮﺩ = ﻣﻴﮕﻔﺘﻨﺪ،ﻣA= 170;ﺪﺃ ﺭﻭﺡ ﺍﻟﻬﻰ،ﻳ= 5166; ﻧﻔﺨﻪ ﺍﻟﻬﻰ ﻭ&= #65193;ﻣﻴﺪﻩ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5175;ﻮﻟﺪ ﺑﺸﺮﻯ ﻓﻌﻠﻰ ﻭ = ﺷﺒﻴﻪ ﺁﻧﭽﻪ ﺳﻨﮓ ﻣﺮ&= #64400;ﺰ ﮔﻠﻮﻟﻪ ﺑﺮﻓﻰ &= #65203;ﺮﺍﺯﻳﺮ ﺷﺪﻩ ﺍﺯ ﻗﻠّﻪ &= #64400;ﻮﻩ ﺑﺎﺷﺪ ﺩﺍﺭﺍﻯ &= #65239;ﺪﺭﺕ ﺣﻞ ﻣﺸﮑﻞ ﻫﻮﻳ&= #1617;ﺖ ﻓﺮﺩﻯ ﻫﺴﺖ.ﺗﺎ = ﺍﻧﺴﺎﻥ ﺑﺪﺍﻧﺪ.ﮐﻪ ﻫﺴ&= #65174; ﻭ ﻫﻤﻴﺸﻪ ﻫﻤﺎ&= #65253; ﺍﺳﺖ ﮐﻪ ﺑﻮﺩﻩ.= ﺑﺎ ﺗﻤﺎﻡ ﺗﻐﻴﻴﺮ&#= 65165;ﺕ ﺩﺭ ﺟﺴﻢ ﻭ ﺫﻫﻦ= ﻭﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩ.ﻭﻟﻰ ﺣﻞّ ﻣﺸﮑﻞ ﺁﻳ&#= 65256;ﺪﻩ ﻫﺎﻯ ﺑﻬﺘﺮ ﮐﻤ&= #65166;ﻝ،ﻳﺎ ﺑﺪﺗﺮ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺭﺍ ﻧﻤﻰ ﻧﻤﺎﻳ&= #65194;.ﻭﻫﻤﭽﻨﺎن اﻳﻦ ﻣﺸﮑﻠﺎﺕ &#= 65197;ﺍ ﮔﺮﻓﺘﺎﺭ ﻣﻴﺒ&#= 65166;ﺷﺪ،ﮐﻪ ﭘﺎﺳﺦ ﺁﻥ ﺭﺍ ﻧ= ﺪﺍﺭﺩ.ﺍﺯ ﺟﻤﻠﻪ ﻣﺸﮑﻠﺎ&#= 1578; اﻳﻦ ﺍﺳﺖ، که A= 240;ﺎﺩﺭ ﺑﺘﻔﺴﻴﺮ ﺭﺍﺑ&#= 1591;ه ﻨﻔس ﻮﺟﺴﻢ ﻧﻴ&#= 65204;ﺘﻴﻢ.ﺯﻳﺮﺍ ﺩﻭ ﻃﺒﻴﻌﺖ ﻭ ﻣ= ﺎﻫﻴّﺖ ﻣﺨﺘﻠﻒ ﻏﻴﺮ ﻗ&= #65166;ﺑﻞ ﺟﻤﻊ ﺑﺎﻫﻢ ﻫﺴ&= #65176;ﻨﺪ.ﻣﮕﺮ ﺍﺻﻞ ﺗﺪﺑﻴﺮ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺩﺭﻧﻈﺮ ﺑﮕ&= #65268;ﺮﻳﻢ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﻣﺎﺩﻩ ﻭ ﺿﺪ ﻣﺎﺩﻩ ﺩﺍ= ﺧﻞ ﻫﺴته ﺃﺗﻢ ﺑﺎ= 5259;ﻢ ﻫﺴﺘﻨﺪﻭ ﻣﮑﻤ&#= 1617;ﻞ ﻫﻢ، ﻭﻧﻪ ﺍﻳﻨ&#= 64401;ﻪ،ﻣﻨﻄﻘﺎ ﺑﺎﻳﺪ ﻳﮑﺪﻳﮕ&#= 65198; ﺭﺍ ﺧﻨثی ﻧﻤﺎ= 5267;ﻨﺪ. ﻫﻤﻪ ﺍﻣﻮﺭ ﻣﺎ&= #65193;ﻯ ﭼﻮﻥ ﺟﺴﻢ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭﻧﺎﺳﻮﺕ،ﺍA= 199; ﺃﺗﻤﻬﺎﻯ ﺟﻬﺎ&#= 65253; ﻣﺤﺴﻮس ﺁﺑﮋﮐ= 5176;ﻴﻮ ﻣﺎ ﺍﺳﺖ.ﺩﺭﺣﺎ&= #65247;ﻴﮑﻪ ﻓﮑﺮ ﻭ ﻧﻔس ﻭﺭ&= #65261;ﺍﻥ ﭼﻪ ﺭﺳﺪ ﺑﺮﻭﺡ = ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﺩﺭ ﻣﻠﮑﻮﺕ ﻭ ﺟ= ﺒﺮﻭﺕ ﻳﺎ ﻣﺘﺎﻓﻴﺰﻳ&#= 65242;.ﻭ ﻧﻴﺰ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨ&#= 65268;ﻢ ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺑ&= #65192;ﺼﻮﺹ ﻣﺎﺗﺮﻳﺎﻟﻴﺴ= 5176;ﻬﺎ ﺩﺭ ﺳﺎﻟﻬﺎﻯ<sp= an dir=3DLTR> </spa= n>ﺍﺧﻴﺮ،ﺑﺮﺍ= ;ﻯ ﻣﺨﻔﻰ ﺷﺪﻥ ﺩﺭ = ﭘﺸﺖ ﺷﻌﺎﺭﻫﺎﻯ ﻋﺮ&#= 65235;ﺎنی ﻘﺮﺍﺭ ﮔﺮﻓته = 575;ﺯﻭ ﺍﺩﻳﺎﻥ ﺭﺳﻤﻰ &= #65261; ﻋﻘﺎﻳﺪ ﺩﻳﻨﻰ &= #65239;ﺸﺮﻯ ﻭﺍﻗﻌﺎ ﻗﺸﺮﻯ &= #65197;ﺍ،ﻣﺪﺍﻡ ﻧﺎﻡ ﻣﺘﺎﻓﻴﺰ&#= 65267;ﻚ ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﺣ&= #65198;ﻑ ﺁﺧﻮﻧﺪﻫﺎ ﻣﺘ&#= 65166;ﻓﻴﺰﻳﻚ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻓ&= #65268;ﺰﻳﮑﻰ ﻣﻨﺤﺮﻑ ﺩﺭ ﺍﻟ&= #65236;ﺎﻅ ﺩﻳﻨﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺣﻖ ﺗﻘﺮّﺑ&#= 65264; ﺑﺎﻟﻔﺎﻅ ﻋﺮﻓ&#= 65166;ﻧﻰ ﻭ ﻣﺘﺎﻓﻴﺰﻳﻚ &= #65261; ﻋﻮﺍﻟﻢ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ.ﺑﺮﺍﻯ ﺗﻮﺟﻴﻪ ﻧﻔﺨﻪ &= #65165;ﻟﻬﻰ ﻳﺎ ﻫﻤﺎﻥ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ،ﮐﻪ ﺣﺘ= 5264; ﺻﺤﺒﺖ ﺍﺯ ﻣﺒﺪ&= #65155; ﺑﺴﻴﻂ ﻏﻴﺮ ﻣﺎ&= #65193;ﻯ ﮔﻔته اﻧﺪ،ﺧ᥾= 2;ﺩ ﺩﻟﻴﻞ ﻭ ﻋﺎﻣﻞ = ﺍﺣﺴﺎس ﻓﺮﺩ ﺍﺯ ﺷﺨﺼﻴ&= #1617;ﺖ ﻭﻭﺟﻮﺩﺵ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ.ﻭ ﺟﺎﻟﺐ ﺍﺯ ﮐﺎﺭ = ﺍﻟﻬﻰ،ﺩﺭ ﺁﻓﺮﻳﻨﺶ.ﮐﻪ ﺷ&= #65166;ﻳﺪ ﺩﺭ ﺣﮑﻢ ﺁﻓﺮﻳ&= #65256;ﺶ ﻣﺒﺪﺋﻰ ﺑﺎﺷﺪ &= #65165;ﻳﻦ ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ ﺍ= ﻧﺴﺎﻥ ﺍﺣﺴﺎس ﻭ ﺷﺨﺼ&#= 65268;ّت ﺨﻮﺩﺭﺍ ﻣﺪﺍﻡ</= span> </spa= n>ثاﺑﺖ،ﻭﺩﺍ&= #65197;ﺍﻯ ﻗﻴّﻮﻣﻴّﺖ ﻭ = 5239;ﻮﺍم ﻤﻴﺪﺍﻧﺪ. ﺩﺭﺣ&= #65166;ﻟﻴﮑﻪ ﻗﻮﺍﻡ ﺳﻴّﺎﻟ= 5258; ﻭﺟﻮﺩﻯ ﺩﺍﺭﺩ. = ﮐﻪ ﺗﻦ ﻇﺮﻑ ﺷﺼﺖ ﺳ= ﺎﻝ،ﺗﻤﺎﻡ ﺫﺭﺍﺕ ﺃﺗﻤﻰ ﺑ&= #65194;ﻥ ﺍﻧﺴﺎﻥ،ﭘﻨﺠA= 166;ﻩ ﺑﺎﺭ ﻧﻮﺳﺎﺯﻯ &= #65251;ﻴﺸﻮﺩ.ﺑﺎﺯ ﺷﺨﺼﻴّت همچنان هنوز = 5251;ﺤﻔﻮﻅ ﺍﺳﺖ.ﻳﻌﻨﻰ ﺧﺪ&= #65165;ﻭﻧﺪ ﺩﺭ ﻫﺮ ﻟﺤﻈﻪ،&#= 65193;ﺭ ﻭﺟﻮﺩ ﺟﺴﻤﻰ ﻭ&= #65195;ﻫﻨﻰ ﻭ ﺭﻭﺍﻧﻰ ﺍﻧﺴ&= #65166;ﻥ ﻭﻫﺮ ﻣﻮﺟﻮﺩﻯ&#= 1548; ﻫﻤﺎﻥ ﺁﻓﺮﻳﻨ&#= 65206; ﺍﻭﻟﻴﻪ ﺃﺯﻟﻰ &= #65197;ﺍ ﮔﻮﺋﻰ ﺗﮑﺮﺍﺭ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﮐﻪ ﺁﻧﺮﺍ ﺧﻮﺑﺘﺮ &= #65261; ﺑﻬﺘﺮ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.<o:p></o:p> = 5261;ﻗﺘﻰ ﺧﻄﺮ ﻣﺮﮒ ﻭ ﻧﻴ= ﺴﺘﻰ ﻫﺮ ﻟﺤﻈﻪ ﺩﺭ ﺩ= ﮔﺮﮔﻮﻧﻴﻬﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﺑ&= #65166;ﺯ ﻗﻴّﻮﻣﻴّت ﺸʋ= 92;ﺼﻴّﺖ ﻓﺮﺩﻯ ﻣﺤﻔﻮﻅ &= #65165;ﺳﺖ.ﮔﻮئی ﻤﻮﺟﻮﺩﻯ ﺩﻭﺑ&#= 65166;ﺭه هرﻟﺤظه ﺰﻧﺪ᥽= 7; ﻣﻴﺸﻮﺩ.ﮔﺮچه ﻮﺟﻮﺩﻣﺎﻫﻮی = 575;ﺻلی اﻧﺴﺎﻥ ﺩﺭ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ،ﺩﺭ ﻟﺤ= 5224;ﻪ ﺟﺪﻳﺪ ﺍﻧﺴﺎﻥ &= #65267;ﻚ ﻣﻮﺟﻮﺩ ﺩﻳﮕﺮ&#= 65263; ﻣﻴﺒﺎﺷﺪ.ﻳﻌﻨ&#= 65264; ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘ&#= 65258; ﻭ ﻳﺎ ﮐﺎﺭﻣﺎﺋ&= #65264;، ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﺷ&= #65194;ﻩ ﻭ ﻋﻘﺐ ﺭﻭﻯ ﻣﻘ= ﺎﻡ ﺭﻭﺣﻰ ﺧﻮﺩ ﮐﺮ&= #65193;ﻩ،ﺗﺎ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ ﺑﮑﻨﺪ . ﺍﺷﮑﺎﻝ= ﺩﻳﮕﺮ ﺑﺮﺍﻯ ﺍﻳﻦ ﻧﻔ&= #1587; ﺑﺴﻴﻂ ﺍﻳﻦ ﺍﺳ&= #65174;،ﮐﻪ ﻧﻴﺎﺯﻯ ﻫﻢ ﺑﻔ&= #65198;ﺽ ﻭﺟﻮﺩ ﻧﻔس ﻭ ﺫ&= #65165;ﺕ ﺩﺭ ﻓﻠﺴﻔﻪ ﻫﺎ&= #65263; ﻧﻈﺮﻯ ﻭﻣﺎﺩﻯ &= #65255;ﻴﺴﺖ.ﭼﻪ ﻣﺮﮐﺰی ﺒﺎﺷﺪ &#= 65267;ﺎ ﻏﻴﺮ ﻣﺮﮐﺰﻯ.ﻭ<= /span> </spa= n>ﻳﺎ ﺣﺪّ ﻗﻞ A= 165;ﻳﻦ ﻓﺮﺽ ﻫﻢ ﻣﻔﻴﺪ = ﻓﺎﻳﺪﻩ ﻧﻴﺴﺖ،ﮐﻪ ﺍﮔ= 5198; ﻓﺮﺽ ﻭﺟﻮﺩ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣی ﻮﻣﺪﺑّA= 198;ﺍﻥ اﻟﻬﻰ ﺑﺎﺷﺪ ﻓ&#= 65166;ﻳﺪﻩ ﺭﺳﻴﺪﻥ ﺑﺘﮑﺎ&#= 65251;ﻞ ﺷﻬﻮﺩﻯ ﻫﺴﺖ،= 4400;ﻪ ﺍﮔﺮ ﺩﺭ ﻋﻤﻞ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ،ﭘﻴﺮﻭA= 165;ﻥ ﻧﻴﺰ ﺷﺨﺼﺎ ﺑﺪ&= #65165;ﻥ ﺑﺮﺳﻨﺪ.ﻭﺍﮔﺮ &= #65169;ﺨﻮﺍﻫﻨﺪ ﻓﺮﺽ ﮐﻨﻨﺪ،ﻃ= 5170;ﻴﻌﺖ ﻭﺧﺪﺍﻭﻧﺪ ﻭﻓ&#= 65220;ﺮﺕ ﺧﻮﺩ ﺍﻧﺴﺎﻥ،= 4344;س اﺯ ﻣﺮﮒ ﺩﺭ ﻗﻬ&= #65240;ﺮﺍ ﺑﺮﺩﻥ ﺑﻤﺴﺦ ﺣ&= #65268;ﻮﺍﻧﻰ ﻓﺮﺽ ﺧﻮﺩ ﺭﺍ ﺑ= ﺮ ﺍﻧﺴﺎﻥ ﻣﻔﺮﻭ&#= 65213; ﻭﻗﻄﻌﻰ ﻭﺣﮑﻤ&#= 65264; ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺑ= ﺎﻟﺄﺧﺮﻩ ﺩﺭ ﻓﺮﺽ ﻧﻔس ﻭ&= #65197;ﻭﺍﻥ ﺑﺎﻳﺪ ﺑﺎﻳﻦ ﻧ&= #65176;ﻴﺠﻪ ﺭﺳﻴﺪ، ﮐﻪ ﻧﻔ&#= 1587; ﺣﻴﻮﺍﻧﻰ ﺗﻨﻬ&#= 65166; ﻭﺍﺳﻄﻬﺎﻯ ﺑﻴ&#= 65254; ﺟﺴﻢ ﻣﺎ،ﻭ ﺣﺘ&#= 65264; ﺫﻫﻦ ﻣﺎ،ﺑﺎ ﻣ&#= 65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ &#= 65165;ﺳﺖ.ﮐﻪ ﺑﺎﻳﺪ ﺑﺎ ﺗﺨﻠ&= #65268;ﻪ ﻭ ﺗﺤﻠﻴﻪ ﺑﺘﺠ&= #65248;یه هاﻯ ﺍﻟﻬﻰ ﺩﺭ &#= 64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ، ﻭ ﻧﺠﺎ&#= 65173; ﻳﺎﻓﺘﻪ ﺑﺎ &#= 65215;ﺮﻭﺭﺕ ﺗﻮﻟّﺪﺍﺕ ﻧﻮ= 5225; ﺑﺸﺮﻯ ﺑﺮﺳﺪ، &#= 65261; ﺷﺎﻳﺴﺘﻪ ﺭﺟﻌ&#= 65176;ﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﮔﺮﺩﺩ. ﻭ ﺍﮔﺮ ﺍ= ;ﻳﻦ ﻭﺣﺪت ﻤﺮﮐﺰﻯ &#= 65255;ﻔس ﻓﺮﺽ ﺷﺪﻩ ﻓﻠﺎ&= #65203;ﻔﻪ،ﺑﺨﻮﺍﻫʋ= 94; ﭼﻴﺰﻯ ﻣﺘﺤﺮﻙ &= #65261;ﻣﻮﺍﺯﻯ ﺟﺎﻥ ﺍﻧﺴﺎﻥ ﺑ&= #65166;ﺷﺪ،ﮐﻪ ﻫﻢ ﺣﺮﮐﺖ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ،ﻭﺗﻐﻴA= 268;ﺮﺍﺗﻰ ﺑﻴﺎﺑﺪ،ﻭﻟﻰ = 4380;ﺮﺍ ﺍﻧﺴﺎﻥ ﺍﺣﺴﺎ&#= 1587; ثاﺑﺖ ﺑﻮﺩﻥ ﺷ= 5192;ﺼﻴّتی ﺪﺍﺭﺩ؟ ﺑﺎﻳﺪ &#= 65169;ﺂﻧﻬﺎ ﮔﻔﺖ،ﮐﻪ ﺭﻭﺡ</s= pan> </spa= n>ﻳﺎ ﮊﻧﺘﻴﻚ A= 197;ﻭﺣﻰ،ﻭﻟﻮ ﺑﻨﺎﻡ ﻧﻔس ﺣﻴ&#= 65262;ﺍﻧﻰ،ﮐﻪ ﺑﺮﺍﻯ ﺁﻥ ﻧﻴﺰ = ﻣﺎﻫﻴّﺖ ثاﺑﺘﻰ ﻗﺎﺋﻞ = 5207;ﺪه اﻧﺪ ﭘﻴﻮﺳﺘﮕ= 5264; ﺁﻥ ﺑﺘﻦ،ﺗﻨﻬ= 5166; ﮐﺎﺭ ﻣﺮﺍﺗب ا= 5247;ﻬی ﻤﻴﺒﺎﺷﺪ.ﻭﺑﺼ&#= 65262;ﺭت ﺘﺠﻠی ﺪﺭﺗﻐﻴ= 5268;ﺮﺍت ﺘﮑﺎﻣﻠﻰ ﻳﺎﺗ&#= 65232;ﻴﺮﺍت ﻘﻬﻘﺮﺍﺋﻰ ﻧﻔ&#= 1587; ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺑﺮﺍﻯ ﻣﺎ، ﮐﻪ &= #65259;ﻤﺎﻥ ﺗﻮﻟﺪ ﺭﻭﺡ ﺩﺭ = ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭﺩﻟﻴﻞ ﺗﻔﺎﻭﺕ ﮐﺮﺍﻣ&#= 65166;ﺕ ﻭﺟﻮﺩﻯ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺩﺭ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ= ;ﺭﻭﺍﻥ، ﻫﻤﻴﻦ ﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﻃﺒﻴﻌﻰ ﻳﺎ ﺍﺭ&= #1575;ﺩﻯ ﺭﻭﺡ،ﻳﺎ ﻫﻤﺎ= 5253; ﻣﺒﺪﺃ ﺍﻭﻟﻴّ= 5258; ﺍﻳﻨﺎﻥ ﺩﺭ ﺗﻮ&= #65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺍﺳﺖ.ﮐ&= #65258; ﮐﺎﺭﻯ ﻣثبت ﮐA= 198;ﺩه اﻧﺪ. که اﻣﺮﻭA= 199; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺑ= 5268;ﺸﺘﺮﻯ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺑ&= #65198;ﺧﻰ ﻧﺪﺍﺭﻧﺪ،ﭼﻮA= 253; ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65255;ﻮﻋﻰ ﺍﻓﺮﺍﺩ ﺩﺭ ﺗﻮ&= #65247;ﺪ ﻓﻌﻠﻰ ﺁﻧﻬﺎ،= 5175;ﻔﺎﻭﺗﻬﺎ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ&= #1548;ﮐﻪ ﺳﺘﻢ ﺧﺪﺍﻭﻧﺪ &= #65169;ﺂﻧﻬﺎ ﻧﻴﺴﺖ.ﮐﻪ ﺳﺘﻢ = ﻗﺒﻠﻰ ﺧﻮﺩﺷﺎﻥ ﺑﺨﻮ&#= 65193; ﺑﻮﺩﻩ.ﻭ ﺍﻣﺮﻭ&= #65199; ﻫﻢ ﺩﺍﺭﻧﺪ،ﺳ= 5176;ﻢ ﺑﺨﻮﺩ ﺑﺮﺍﻯ ﺁ&= #65267;ﻨﺪﻩ ﺑﺪﺗﺮ ﻣﻴﮑﻨﻨ&#= 65194;.ﺍﮔﺮ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺭﺍ ﺻﺮﻑ ﺗ= ﺤﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩ ﻧﮑﻨﻨﺪ،= 4400;ﻪ ﺑﻔﺼل ﻨﻮﻉ ﺑﺸ&#= 65198;ﻯ ﺑﻬﺘﺮ،ﻭ ﺷﺎﻳ= 5194; ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﻌﺪﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺑﺮ&= #65261;ﻧﺪ.ثاﺑﺖ ﺑﻮﺩﻥ ﻣﺎﻫﻴّ= 5174; ﺭﻭﺡ ﻣﻄﺮﺡ ﻧﻴ&= #65204;ﺖ،ﮐﻪ ﺗﻐﻴﻴﺮﺍﺕ ﺑﻌ&#= 65194;ﻯ ﺗﻨﺎﻗﺾ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﺍﻳﻦ ثباA= 173; ﺷﺨﺼﻴّﺖ ﺍﻧﺴ= 5166;ﻥ ﺩﺭﻃﻮﻝ ﺣﻴﺎﺕ &= #65235;ﻌﻠﻰ،ﻧﺘﻴﺠʌ= 58; ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ رﻭﺣﻰ، ﭼﻮﻥ ﺳ= 5268;ّﺎله ای که ﺑﺠﻠﻮ ﻭ = 5175;ﮑﺎﻣﻞ ﺗﺪﺭﻳﺠﻰ ﻣﻴﺮ&#= 65261;ﺩ.ﻭ ﻳﺎ ﺃﻧﺪﻙ ﺃﻧﺪ&= #65241; ﺑﻘﻬﻘﺮﺍﻯ ﻣﻘ&#= 65166;ﻡ ﻣﻴﺮﻭﺩ.ﮐﻪ ﻫﻢ = ﺍﮐﻨﻮﻥ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﺁﻳﻨﺪﻩ ﻣﻮﺭﺩ &= #65175;ﻮﻟﺪ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;.ﭼﺮﺍ ﺑﺎﻫﻤﻴّﺖ ﺳﻠ= 5262;ﻙ </spa= n>ﺍﻟﻬﻰ،ﻭ ﺷ᥾= 0;ﻮﺩ ﻣﺮﺍﺗﺐ ﺭﻭﺣﻰ &= #65191;ﻮﺩ،ﺑﺮﺍﻯ ﺁﻳﻨﺪه ﻫﺎﻯ ﺑ&#= 65204;ﻴﺎﺭ ﻋﻈﻴﻤﺘﺮﺷﻬﻮ= 5193; ﺑﭽﺸﻢ ﺩﻝ،ﻭ ﺗ&#= 65232;ﻴﻴﺮﺍﺕ ﻭ ﺑﻬﺒﻮﺩﻯ ﮔﻔ&= #65176;ﺎﺭ ﻭ ﺭﻟﻔﺘﺎﺭ ﻭ ﻋ= ﻘﻞ ﺧﻮﺩ،ﺩﺭ ﺍﺣﻮ= 5165;ﻝ ﺁﺭﺍﻡ ﻭﺷﻴﺮﻳ&#= 65254; ﻣﻴﺮﺳﻴﻢ،ﺑﺎA= 199; ﺧﻮﺩﺭﺍ ﺑﮑﻮﭼ&#= 65258; ﻋﻠﻰّ ﭼﭗ ﺑﻴﻨ&#= 65194;ﺍﺯﻳﻢ، ﻭﭼﺐ ﺭﻭﻯ ﺍﺯ ﺭ= ﺍﻩ ﻣﺴﺘﻘﻴﻢ ﺩﺭﺳ&#= 65174; ﺑﻨﻤﺎﺋﻴﻢ، ﮐ= 5258; ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻓ&#= 65198;ﺽ ﺑﺎﻃﻞ ﭼﻨﻴﻦ ﻧ&= #65236;س ثاﺑﺖ،ﻋﻠﻰ ﺭʌ= 31;ﻢ ﺗﻐﻴﻴﺮﺍت ﻮﺑ= 5194;ﻭﻥ ﻓﺎﻳﺪه ﺒﻮﺩﻥ &#= 65169;ﺮﺍﻯ ﺍﻓﮑﺎﺭ ﻭﺃﻧﺪ&#= 65267;ﺸﻪ، ﺷﺒﻴه هماﻥ ﺳʋ= 76;ﺎﺭه اﻯ ﺍﺳﺖ، ﺩﺭﺁ= 5203;ﻤﺎﻥ ﺍﺳﺖ. که ﻤﻴﮕﻮ&#= 65267;ﻨﺪ،ﻫﺮﮐس ﺴﺘﺎﺭﻫﺎﻯ ﺩﺭ&#= 65153;ﺳﻤﺎﻥ ﺩﺍﺭﺩ ﮐﻪ ﺳﺎﻟ&= #65242; ﭘﻴﺮوﮐﺎﻣل ﻮA= 203;ﺘﺎﺭﻫﺎﻯ ﺭﺍﻫﻨﻤﺎ ﺩﺍﺭ&#= 65193;.ﻭﻟﻰ ﭼﻪ ﺳﻮﺩ ﺍﺯ ﺍﻳ= ﻦ ﻓﺮﺽ ؟ ﻭﻟﻰ ﺳﺘ&= #65166;ﺭﻩ ﺷﻬﻮﺩﻯ ﺍﻧﺴﺎ&#= 65253; ﺷﺨﺼﺎ ﺩﺭﺳﺎﻟ&#= 64401;ﺎﻥﻭ ﮐﺎﻣﻠﺎن ﺪﺭ ﺭ&#= 1572;ﻳﺎﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻣﻠﺎﺣ&#= 65224;ﻪ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 4344;ﻴﺮ ﺣﺴﻴﻨﻰ ﻧﺨﺴﺘ&#= 65268;ﻦ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭﺩ&= #65197; ﻭﺍﻗﻊ ﺳﺎﻟﻚ ﻧ&= #65262;ﺭ ﺧﻮﺩ ﻭﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺁﻳ&= #65256;ﺪﻩ ﻫﺎ ﻣﻰ ﺑﻴﻨﺪ. ﮐ= ;ﻪ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﺍﺳﺖ،ﻭ= 5255;ﻪ ﺩﺭ ﺁﺳﻤﺎﻥ ﺍﻃ&= #65198;ﺍﻑ ﮐﺮﻩ ﺯﻣﻴﻦ،ﮐ= 5258; ﺟﺰ ﺳﻨﮓ ﻭ ﺧﺎﻙ= ﻧﻴﺴﺖ .<o:p></o:p> = 5251;ﺸﮑﻞ ﻫﻴﻮﻡ ﺍﻳﻦ ﺍﺳ&= #65174; ﮐﻪ ﺍﮔﺮ ﻧﻴﺎﺯ = ﺑﺘﺠﺮﺑﻪ ﺷﺨﺺ ﻭ ﺩﺭﻳﺎﻓ&= #65176;ﻬﺎﻯ ﺧﺎﺭﺟﻰ ﺑﺮﺍﻯ &= #65195;ﻫﻦ ﺑﺎﺷﻴﻢ ﭼﻪ ﻟﺰ&= #65261;ﻣﻰ ﺩﺍﺭﺩ ﮐﻪ= ; ﺍﺯ ﻭﺣﺪﺕ ﻭ ثباﺕ = 5255;ﻔس ﻓﺮﺿﻰ ﺑﮕﻮﺋﻴ&#= 65250;.ﮐﻪ ﻣﻘﺎﻡ ﻣﺒﺪﺃ ﺍ&= #65261;ﻟﻴّﻪ ﺑﺴﻴﻂ ﻏﻴﺮ ﻣﺎ&= #65193;ﻯ ﻓﺮﺽ ﮐﺮﺩﻫﺎﻧ&#= 65194;.ﻭ ﺍﻳﻦ ﺧﻮﺩ ﻳﻚ ﺍ= ﺣﺮﺍﺝ ﻣﻨﻄﻘﻰ ﺍﺳﺖ. ﻭ= ﺑﻰ ﺟﻮﺍﺏ.ﻭ ﺍﮔﺮ ﻣ= ﻮﻧﺎﺩ ﻧﻔس ﺍﻭﻟﻴّﻪ = 5197;ﺍ ﺑﭙﺬﻳﺮﻳﻢ،ﺩA= 261;ﭼﺎﺭ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﻣ&= #65268;ﺸﻮﻳﻢ. ﮐﻪ ﺗﻨﻮﻉ ﺍﻓﺮ&= #65165;ﺩ، ﻭ ﺑﺴﻴﻂ ﻭ ﻧﺴﺒ= ﻰ ﻣﻮﻧﺎﺩ ﺍﺯ ﭼﻴ&= #65204;ﺖ ؟ ﻳﺎ ﻣﻮﻧﺎﺩ ﻭ = ثاﺑﺖ ﻭﺩﺭ ﻫﻤﻪ ﺍﻓﺮ&= #65165;ﺩ ﻳﮑﺴﺎﻥ، ﻭ ﻳﺎ &= #65239;ﺒﻮﻝ ﺭﻭﺍﻥ ﻣﺘﻐﻴّ= 5198; ﺩﺭ ﻧﻈﺮﻳﻪ ﻋﺮ&= #65235;ﺎﻧﻰ ﺑﺴﻮﻯ ﺧﺪﺍ،ﻳ= 5166; ﺑﺴﻮﻯ ﺃﻫﺮﻳﻤ&#= 65254; ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻳﺎ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65166;ﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﻭﮔﻴ&#= 65166;ﻫﻰ ﻗﺒﻠﻰ. ﮔﺮﭼﻪ ﻫ= ﻢ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺩ&= #65197; ﺗﺪﺑﻴﺮ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﻳﺎ ﺭﺏّ ﺍﻟﻔﺼ&#= 65246; ﻭ ﺣﺘﻰ ﺭﺏّ ﺍﻟ&= #65236;ﺮﺩ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ.&= #65261; ﻳﺎ ﺩﺭ ﻋﺪﻡ ﺳﻠ= ﻮﻙ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﺷ&= #65194;ﻥ ﺗﺤﺖ ﺗﺪﺑﻴﺮ<sp= an dir=3DLTR> </spa= n>ﺭﺏّ ﺍﻟﻨﻮ᥺= 5; ﻳﺎ ﺭﺏّ ﺍﻟﻔﺼﻞ ﻭ &= #65197;ﺏّ ﺍﻟﻔﺼﻞ ﺣﻘﻴﺮ&#= 65175;ﺮ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ &= #65235;ﺮﺽ ﻣﻮﻧﺎﺩ ﻭ ﻗﺒﻮ&= #65245; ﺗﻐﻴﻴﺮ ﻫﻤﺨﻮ&#= 65165;ﻧﻰ ﻧﺪﺍﺭﺩ. ﻭ ﺍﮔﺮ= ﻣﻮﻧﺎﺩ ﺭﺍ ﻣﻨﻌﺰﻝ ﻭ ﺟ= ﺪﺍ ﺍﺯ ﺍﺩﺭﺍﮐﺎﺕ &= #65261; ﺍﺣﺴﺎﺳﻬﺎﻯ ﺧ&#= 65166;ﺭﺟﻰ ﺑﺎﺷﺪ،ﺁﻧﮕﺎA= 257; ﻓﺮﺽ ﺍﻳﻦ ﻣﻮﻧ&= #65166;ﺩ ﻭ ﻧﻔس ﺑﺴﻴﻂ ث&#= 1575;ﺑﺖ ﭼﻪ ﻓﺎﻳﺪه اﻯ &#= 65193;ﺍﺭﺩ ﻭ ﺍﮔﺮ ﺗﻐﻴﻴﺮ = ﻭﻣﺘﺄثّر ﺑﺎﺷﺪ ﮐﻪ ﻫﺴﺖ&= #1548;ﺩﻳﮕﺮ ﭼﺮﺍ ﺍﺯ ثباﺕ = 5153;ﻥ ﺑﮕﻮﺋﻴﻢ ﺑﻠﮑ&#= 65258; ﺳﻴّﺎله اﻯ ﺍʌ= 03;ﺖ ﮐﻪ ﻫﻢ ﻫﺴﺖ،ﻭ&#= 65259;ﻢ ﺟﺮﻳﺎﻧﻰ ﺑﻴﺸ&#= 65176;ﺮ ﻧﻴﺴﺖ ﺍﮔﺮ ﺟﺮ&= #65267;ﺎﻥ ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭ &= #65197;ﻭﺍﻥ ﻭﺭﻭﺡ ﺭﺍ ﺗﺸﺒ&= #65268;ﻪ ﺑﺠﺮﻳﺎﻥ ﺁﺏ ﺭ&= #65261;ﺩﺧﺎﻧﻪ ﮐﻨﻴﻢ. ﻓﺮﺽ ﻣﻮ= ﻧﺎﺩ ﺍﻳﻦ ﺣﺴﻦ ﺭﺍ ﺩ= ﺍﺭﺩ ﮐﻪ ﺯﻣﻴﻨﻪ ﻗﺒ&= #65262;ﻝ ﺫﻫﻦ ﻣﻨﮑﺮ ﺧﺪ&= #65165; ﺭﺍ ﺑﺮﺍﻯ ﺭﻭﺡ = ﻭﺧﺎﻟﻖ ﺭﻭﺡ ﺁﻣﺎﺩﻩ ﺑ&= #65256;ﻤﺎﻳﺪ. ﻭﺣﺪﺗﻰ ﮐﻪ ﺩﺭ = ﺑﺎﺭﻩ ﻧﻔس ﻭﺭﻭﺍﻥ ﮔ&#= 65236;ﺘﻪ ﻣﻴﺸﻮﺩ، ﺩﺭ ﻭ&#= 65165;ﻗﻊ ﺧﻮﺩ ﻭﺣﺪﺕ ﺳﻴ&= #1617;ﺎﻟﻬﺎﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﺩﺭﺑﺎﺭ&#= 65257; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻧﺴﺎﻥ ﻳﺎﻧﻔس ﺍﻣّﺎA= 197;ﻩ ﻳﺎ ﺟﻮﻫﺮ ﻓﺮﺩ = ﺍﺳﺖ.ﮐﻪ ﮔﻮﻫﺮ ﺍﺻﻠﻰ ﻫ&= #65198;ﮐس ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﻮﻧﺎﺩ ﻣﻴﮕﻮﻳﻨﺪ.ﺑﺮ&#= 65165;ﺩﻟﻰ ﮐﻠﻤﻪ ﻳﻮﻧﺎﻧ&#= 65264;،ﮐﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﻟﻴ&= #64345;ﻨﻴﺰ، ﻣﻮﻧﺎﺩ ﺑﮑﺎﺭ &= #65197;ﻓﺘﻪ ﺑﻤﻌﻰ ﻭﺣﺪﺕ ﺍ&= #65203;ﺖ.ﺑﺮﺍﺩﻟﻰ ﺿﻤﻦ ﻧﻘﺪ ﺟﻮﻫ&= #65198; ﻓﺮﺩ ﺩﺭ ﻧﻔس ﻳ&= #65166; ﺭﻭﺡ،ﮐﻪ ﺑﺮﺍ= 5193;ﻟﻰ ﺁﻧﺮﺍ ﺟﻮﻫﺮ ﻭ&= #64400;ﻴﺎﻥ ﻭ ﻋﻀﻮ ﻗﺎﺋﻢ ﻭ= ﺟﻮﺩ ﺑﺬﺍﺕ ﺩﺭ ﺑﺪﻥ = ﻣﻰ ﺩﺍﻧﺴﺖ، ﻭ ﭼﻴ&#= 65200;ﻯ ﻣﺨﺎﻟﻒ ﺍﻳﻦ ﺑ&= #65194;ﻥ ﺍﺳﺖ ﺁﻧﺮﺍ ﻧﻈ&= #65198;ﻳﻬﺎﻯ ﺷﺒﻴﻪ ﺑﺮﺩﺍﺷ&#= 65174; ﻋﺎﻣﻴﺎﻧﻪ ﮐﺮ&#= 65193;ﻩ ﺍﺳﺖ،که ﺪﺭﺑʋ= 66;ﺭه ﺮﻭﺡ ﻣﻴﮕﻮﻳﻨ&#= 65194;،ﻭﺑﺸﮑﻞ ﺭﺍﺑﻄﻬﺎﻳﻦ ﻋ&#= 65256;ﺼﺮ ﺟﻮﻫﺮﻯ ﺑﺎ ﻣﺘ&= #65256;ﻮﻋﺎت ﺤﻴﺎت ﺒﺸﺮﻯ.ﺗ&#= 65252;ﺎﻡ ﺍﻣﻮﺭﺍﻟﻬﻰ ﻭ&#= 65197;ﻭﺣﻰ ﺭﺍ ﻫﺮﮐس ﻭﺟﻮ&#= 65193;ﻯ ﺑﺨﻮﺍﻫﺪ ﺑﮕﻮ&#= 65267;ﻨﺪ.ﺗﺒﺪﻳﻞ ﻭﺗﻨﺰﻳﻞ ﺑﺎﻣ&#= 65262;ﺭﻯ ﺑﺰﺑﺎﻥ ﻋﺎﻣﻴ&#= 65166;نه کرﺩه اﺳﺖ.ﻭﺯʋ= 69;ﺎﻥ ﻓﻠﺴﻔﻪ ﻭ ﻋﻠﻮ&= #65249;،ﺭﺑﻄﻰ ﺑﺎﻣﻮﺭ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﻭ ﺍﻟﻬﻰ ﻧﺪﺍﺭ&= #65193; ﭘس ﭼﺮﺍ ﻧﻘﺪ ﺍ&= #65267;ﻦ ﺑﻴﺎﻥ ﻣﻴﮑﻨﻨ&#= 65194;.ﺯﻳﺮﺍ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺳﻤ= ﺒﻮﻟﻴﻢ ﻭﺗﻨﺰﻳﻞ ﺷﺪﻩ&#= 1548;ﺯﺑﺎﻥ ﺍﻟﻬﻰ ﺑﺰﺑﺎﻥ &= #65169;ﺸﺮﻯ ﺍﺳت ﺒﺮﺍﻯ ﺍﻧ&#= 65204;ﺎﻧﻬﺎ. <o:p></o:p> = 5193;ﺭﺑﻴﻦ ﻧﻈﺮﻳّﺎﺕ ﻣﺮ= 4400;ﺰﻳّﺖ ﻧﻔس ﻳﺎ ﻫﻤﺎﻥ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺩﺭ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ </spa= n>ﺍﻧﺴﺎﻥ، ﻧ᥺= 4;ﺮﻳﻪ ﺩﻳﮕﺮ ﻫﺴﺖ،ﮐ= 5258; ﻧﻔس ﺭﺍ ﻣتوﺣ= 17;ﺪ،ﻭﻟﻰ ﻏﻴﺮ ﺑﺴﻴﻂ ﻭﻣ&= #65204;ﺘﻘل ﻤﻴﺪﺍﻧﺪ.ﻳﻌﻨ&#= 65264; ﻫﻢ ﻧﻔس ﺳﺎﺯﻧ&#= 65194;ﻩ ﺩﺭ ﻭﺍﺣﺪ ﮐﺮﺩ&= #65253; ﺟﺰﺋﻴّﺎﺕ ﺭﺳ= 5268;ﺪﻩ ﺑﺬﻫﻦ ﺩﺭ ﻧﺎﺧ&= #65262;ﺩ ﺁﮔﺎﻩ ﺍﺳﺖ،ﻭ= 5259;ﻢ ﻏﻴﺮ ﺑﺴﻴﻂ ﻳﻌ&= #65256;ﻰ ﺑﺎﺯ ﻣﺎﺩﻯ ﻭﻟ&= #65264; ﻣﺴﺘﻘﻞ ﺩﺭﻋﻤ&#= 65246;. ﺍﮔﺮ ﺍﻳﻦ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺑﺎﺷﺪ،= 5251;ﻮﺣّﺪ ﻫﺴﺖ.ﻭﻟﻰ ﺑﺎﺯ = ﺑﺴﻴﻂ ﻏﻴﺮ ﻣﺎﺩﻯ ﺍﺳ&= #65174;. ﻭ ﺍﺳﺘﻘﻠﺎﻝ ﺍ&= #65261; </spa= n>ﺍﺯ ﺟﺴﻢ ﺍﺳA= 174;،ﻭﻧﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺑﺮ&= #65175;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ.ﺯﻳ&= #65198;ﺍ ﻫﻤﻪ ﻫﺴﺘﻰ ﺩﺭ = ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧﺪﺍﻭﻧ&#= 65194; الله ﻤﻴﺒﺎﺷ᥽= 6;ﺪ.ﻳﺎ ﺣﺪ ﺃﻗﻞ ﺩﺭﻫﺮ&= #64400;س ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭ،ﺗﺤﺖ ﺗﺪﺑﻴﺮﻣﺪﺑّA= 198; ﻗﺮﻳﻦ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ. ﺩﺭﺍ&= #65267;ﻦ ﻧﻈﺮﻳﻪ ﻫﺴﺘﻪ &= #65251;ﺮﮐﺰﻯ،ﻣﻴﮕʌ= 62;ﻳﻨﺪ ﮐﻪ ﺑﻤﺮﻭﺭ ﺷﮑ&= #65246; ﺟﺪﻳﺪﻯ ﻣﻴﮕﻴ&#= 65198;ﺩ.ﮔﻮﺋﻰ ﻗﻠﻮﻩ ﺳﻨﮓ ﻣﺮ&= #64400;ﺰ ﮔﻠﻮﻟﻪ ﺑﺮﻑ، &#= 65169;ﺎﺯ ﺧﻮﺩ ﺍﺯ ﺟﻨﺶ ﺑ= ﺮﻑ ﻣﻴﺒﺎﺷﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺍﻳﻦ ﺗﻮﺩﻩ ﻣﺮ&= #64400;ﺰﻯ ﺍﻧﺘﺨﺎﺏ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﺗﻮ&= #65187;ﻴﺪ ﮐﻨﻨﺪﮔﻰ ﻧﻔس &#= 1548;ﺑﺎﺯ ﻣﺒﺪﺃ ﻗﺒﻠﻰ ﻗ&= #65194;ﺭﺕ ﺍﻧﺠﺎﻡ ﺍﻳﻦ ﮐ&= #65166;ﺭ ﺭﺍ ﻟﺎﺯﻡ ﻣﻴﮑ&= #65256;ﺪ.ﮐﻪ ﺑﺎﺯ ﺍﺯ ﻣﺮﺯﻫ&= #65166;ﻯ ﻣﺤﺴﻮس ﻭ ﻏﻴﺮ &= #65251;ﺤﺴﻮس ﺑﻴﺮﻭﻥ ﻣﻴﺮﻭ&#= 65193;.ﺍﻧﺘﺨﺎﺏ ﺍﻳﻦ ﻧﻔس ،ﻳﻌ= 5256;ﻰ ﻫﺮﭼﻪ ﺑﻨﻔﻊ ﻭ&= #65183;ﻮﺩ ﺧﻮﺩﺵ ﻣﻴﺪﺍﻧ&#= 65194; ﺟﻤﻊ ﺁﻭﺭﻯ ﻣﻴ&= #64401;ﻨﺪ.ﻣﻄﺎﻟﺒﻰ ﮐﻠّﻰ ﻭﻣﻬﻢ ﺍ&#= 65203;ﺖ. ﺍﻧﺘﺨᥴ= 6;ﺏ ﺷﺨﺺ ﺩﺭ حاﻓﻈ= 5258; ﮐﺎﺭﺧﻮﺩ ﺁﮔﺎ&#= 65257; ﺍﺳﺖ.ﻭ ﺍﻣﻮﺭ ﻏ= ﻴﺮ ﺍﻧﺘﺨﺎﺑﻰ ﮐﺎ&#= 65197;ﻧﺎﺧﻮﺩﺁﮔﺎʌ= 57; ﻣﻴﺪﺍﻧﻨﺪ.ﺩﺭ &= #65165;ﻳﻦ ﻓﺮﺽ ﺍﻧﺴﺎﻥ ﺧ&= #65262;ﺩﺵ ﺣﺎﻓﻆ ﻭﺟﻮﺩ ﺧ&= #65262;ﻳﺶ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺑ&= #65188;ث ﺗﮑﺎﻣﻞ ﻭ ﻣﻌﺮ&= #65235;ﺘﻬﺎﻯ ﺟﺪﻳﺪ ﺍﺯ ﮐﺠﺎ = ﺁﻣﺪﻩ ﺍﺳﺖ؟ﮔﻮﺋﻰ ﺍ= 5267;ﻦ ﻧﻈﺮﻳﻪ ﺗﺮﺷﺢ &= #65235;ﮑﺮ ﺍﺯ ﻣﻐﺰ ﺷﺒﻴﻪ = ﺗﺮﺷّﺢ ﺻﻔﺮﺍ ﺍﺯ ﮐﺒﺪ = ﺑﺎﺷﺪ ﮐﻪ ﻏﻴﺮ ﺑﺴﻴﻂ = ﻣﺎﺩﻯ ﻭﮔﻮﺋﻰ ﻇﺮﻑ ﺟ&= #65252;ﻊ ﮐﻨﻨﺪﻩ ﺍﺳﺖ،= 5261;ﻧﻪ ﻣﺴﺄﻟﻪ ﺍﻧﺘﺨ&#= 65166;ﺏ ﻭ ﻋﻤﻠﻴّﺎﺕ ﻣ&#= 65192;ﺼﻮﺹ ﺍﻧﺘﺨﺎﺏ،ﻭﻳA= 166; ﺗﺼﻮﺭ ﻭﺗﺼﺪﻳ&#= 65238; ﻭ ﺍﻳﻦ ﺟﻤﻊ ﺁﻭ= ﺭﻯ ﻣﺒﺪﺃ ﻭ ﻋﺎﻣﻞ = ﺗﻮﺣﻴﺪ ﮐﻨﻨﺪﻩ ﻣﺤﺘﻮ&#= 65267;ﺎﺕ ﺗﺠﺮﺑﻪ ﺷﺨﺺ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﻫﺮ ﻟﺤﻈﻪ ﻋ= ﻠﻰ ﺭﻏﻢ ﻳﺎﻓﺘﻦ ﻣ&= #65188;ﺘﻮﻳﺎت ﺠﺪﻳﺪ ﻭﺍﺣﺪ ﻣ&= #65166;ﻧﺪﻩ ﺍﺳﺖ.ﻭ ﻣﻴﮕﻮﻳ&= #65194;، ﺑﺪﻭﻥ ﺍﻳﻦ ﺗﻮ&= #65187;ﻴﺪ ﮐﻨﻨﺪﮔﻰ، ﮐﺸ= 5206; ﻭﻧﻔﺮﺕ،ﻳﺎ ﺍ= 5255;ﺘﺨﺎﺏ ﻳﺎ ﻋﺪﻡ ﺍﻧﺘﺨ&= #65166;ﺏ ﺩﺭ ﭘﺬﻳﺮﺵ،ﻳ= 5166; ﺍﻧﮑﺎﺭ ﺍﻣﻮﺭ&#= 65263; ﻣﺤﺎﻝ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﻭﺍﺯ ﻃﺮﻓﻰ ﺑﺪﻭﻥ ﻓ&= #65198;ﺽ ﻓﺮﺩ ﻭﺍﺣﺪ، ﻧ&#= 65252;ﻴﺘﻮﺍﻥ ﺁﮔﺎﻫﻰ ﻭ ﺍﺩﺭ&= #65165;ﻙ ﻭ ﺗﻔﮑّﺮ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﻨﺪ.ﻭ ﺍﻳﻦ = ﻋﻤﻞ ﻣﻮﺣّﺪ،ﻫﻤﺎʌ= 53; ﻓﻌﻞ ﻣﺘﻀﻤّﻦ ﻋﻤﻞ &#= 65175;ﻮﺟّﻪ ﻭ ﺍﻧﺘﺒﺎﻩ ﻭ ﺩ= ﻗّﺖ ﺍﺳﺖ.ﮐﻪ ﮐﺎﺭﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣی اﻧﺴﺎﻥ = 5169;ﺘﺪﺑﻴﺮ ﻣﺪﺑّﺮﺍن اﻟʌ= 60;ی ﺒﺮﺗﺮ ﻭﻋﺎﻗﻠ&#= 65176;ﺮ ﻣﻴﺒﺎﺷﺪ. ﺍﻳﻦ = ﻓﺮﺩﻳّﺖ ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﮐ&= #65246; ﻣﺘّﺤﺪ ﻭﻭﺣﺪ= 5173; ﻭﺟﻮﺩ ﺷﺨﺺ ﺍﺳ&= #65174;،ﮐﻪ ﻋﻮﺍﻣﻞ ﻣﺘﺤﺪ&#= 1548; ﻫﻤﮕﻰ ﺑﻴﻚ ﻋﻤ&= #65246; ﺍﺻﻠﻰ ﺧﻮﺩ ﻣﻰ = ﭘﺮﺩﺍﺯﻧﺪ،ﻭ ﺩﺭ ﻭﻗﺖ ﻣﻌﻴّ&#= 65254;.ﮔﻮﺋﻰ ﺗﻔﮑّﺮ ﺍﻧﺴﺎ= 5253; ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﻰ ﺍﺳﺖ،ﮐﻪ ﻫﺮ ﮊ&#= 65255;ﻰ ﻭﻇﻴﻔﻪ ﺧﻮﺩ ﺭ&= #65165; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;.ﻭﻟﻰ ﺩﺭ ﺫﻫﻦ ﺧﺎﻃﺮ&= #65165;ﺕ ﭼﻪ ﻭﻇﻴفه اﻯ = 5193;ﺍﺭﻧﺪ؟ﻣﮕﺮ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65267;ﻚ ﺷﻴﺌﻰ ﺟﺪﻳﺪ،= 5261; ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65175;ﺼﻮﺭﺍت اﻭﻟﻴﻪ، ﮐﻠّʌ= 64; ﻳﺎ ﺟﺰﺋﻰ ﺩﺭ ﺣﺎﻓ&= #65224;ﻪ،ﻭﻧﻪ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﻭ ﺭﻭﺍﻥ، ﮐﻪ ﺩ&= #65197;ﻳﺎﺋﻰ ﺍﺳﺖ، ﺍﺯﻗﻄﺮ= 5165;ﺕ.ﺩﺭ ﻭﺍﻗﻊ ﮐﻞ ﻣﺘّ&#= 65188;ﺪ،ﻳﻚ ﮐﻞ ﻣﻮﺿﻮﻋﻰ ﺁ&= #65169;ﮋﮐﺘﻴﻮ ﻭﻣﺎﺩﻯ ﻧﻴﺴﺖ.&= #65169;ﻠﮑﻪ ﺗﺼﻮﺭ ﻳﻚ ﮐﻞّ &= #65227;ﻀﻮﻯ ﺍﻭﺭﮔﺎﻧﻴﻚ ﺍ&#= 65203;ﺖ،ﮐﻪ ﺃثرش ﺍﻋﺘﻤﺎʋ= 93; ﺑﺮ ﻫﻤﺰﻣﺎﻧﻰ ﺩﻳ&#= 64405;ﺮ ﺍﻓﻌﺎﻝ ﺩﺍﺭﺩ. = ﻳﻌﻨﻰ ﺍﺟﺰاء ﺍﻳﻦ ﮐ= 5246;ّ،ﻣﻨﺠﺮ ﺑﺘﺮﮐﻴﺰ ﻭﺗﻤ&#= 65198;ﮐﺰ ﺩﺭ ﻋﻤﻞ ﺭﺋﻴﺴ&= #65264; ﻭﺍﺣﺪ ﻭﺩﺭ ﻭﻗ&= #65174; ﻣﻌﻴّن ﻤﻴﺸﻮA= 193;. ﻭ ﺍﮔﺮ ﻓﺮﺩ ﻭﺍ= ﺣﺪ، ﻭﻣﺘّﺤﺪ ﺩﺭﺍ= 5235;ﻌﺎﻝ ﺭﺍ، ﺗﺤﻠﻴﻞ ﻭ &= #65175;ﺠﺰﻳﻪ ﮐﻨﻴﻢ،ﺁﻧﮕﺎA= 257; ﻣﻄﺎلعه ﻮﺁﺑʃ= 95;ﮐﺘﻴﻮ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65169;ﻠﮑﻪ ﻳﻚ ﻋﻤﻞ ﺫﻫﻨﻰ = ﺍﻧﺘﺰﺍﻋﻰ ﻭ ﺳﺒﮋﮐﺘﻴﻮ. ﺁ= ﻧﮕﺎﻩ ﺍﺯ ﺣﺪﻭﺩ ﻣﻄﺎ&= #65247;ﻌﻪ ﻋﻠﻤﻰ ﺑﻴﺮﻭﻥ &= #65197;ﻓته اﻳﻢ. ﺍﻳﻦ ﺗﺠﺰ&= #65267;ﻪ ﻳﺎﻓﺘﻦ ﻳﻚ ﺣﺎ&= #65245; ﻭﻭﺿﻌﻴّﺘﻰ ﺍ= 5203;ﺖ، ﮐﻪ ﻧﻤﻴﺘﻮﺍﻥ &= #65251;ﻄﺎلعه ﺫﺍﺕ ﻣﺸﺨﺺ ﻣﻮ&= #65215;ﻮﻋﻰ ﺑﺎﺷﺪ. ﻫﺮ ﻣﮑﺎ= ﻧﻴﺰﻣﻰ ﺟﺪﺍ ﺍﺯ ﮐﻞّ ﺫ&= #65165;ﺕ.ﻭ ﻫﺮﺩﻭ ﻣﮑﺎﻧﻴ&#= 65200;ﻡ ﻭ ﺫﺍﺕ،ﺟﺪﺍ ﺍ&#= 65199; ﻇﺎﻫﺮ ﮐﻞ ّﺍﻓ&#= 65228;ﺎﻝ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺩ&= #65267;ﺪﻥ ﻣﻨﻈﺮﻫﺎﻯ ﮐﻪ &= #65255;ﺎﻇﺮ ﺗﻮﺟّﻰ ﺑﭽﺸﻢ &#= 65191;ﻮﺩ،ﮐﻪ ﻧﮕﺎﻩ ﻣﻴﮑﻨﺪ &= #65255;ﺪﺍﺭﺩ.ﻭ ﻧﺴﺒﺖ ﺑﮑﻞ ﺳﺎ&= #65191;ﺘﻤﺎن ﺘﻮﺟّﻪ ﻧﺪﺍﺭ= 5267;ﻢ. ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ ﻣ= ﺎ ﻓﻘﻂ ﻳﻚ ﺭؤﻳﺖ &= #65259;ﺴﺘﻴﻢ.ﻭﻣﺎﺩ= 5197; ﻣﻘﺎﺑﻞ ﻧﺎﻇﺮ &= #65191;ﺎﺭﺟﻰ،ﺟﺴﻤʌ= 64; ﺑﻴﺸﺘﺮ ﻧﻴﺴﺘ&#= 65268;ﻢ ﻭﻟﻰ ﺧﻮﺩﻣﺎﻥ &= #65193;ﺭﺣﺎﻝ ﻧﻈﺮ ﻳﻚ ﻓﻌﻞ ﻣ= ﻴﺒﺎﺷﻴﻢ. ﺩﺭهرﺣﺎل ﺪﺭ A= 175;ﻮﺟّﻪ ﻓﺮﻕ ﺩﺍﺭﺩ، ﺑ&#= 65268;ﻦ ﻭﺍقعی که ﻣﻠᥴ= 6;ﺣﻈﻪ ﻣﻮﺿﻮﻋﻰ ﺁﺑﮋ&#= 64400;ﺘﻴﻮ ﻣﻴﺸﻮﺩ، ﻭﻭﺍ= 5239;ﻌﻬﺎﻯ ﮐﻪ ﻓﺎﻋﻞ ﺍﺯ ﺁ= ﻥ ﺧﺒﺮ ﻣﻴﺪﻫﺪ. ﻭ= ﺍﻗﻌﻪ ﺑﺼﻮﺭﺕ ﺧﺒﺮ،= 5239;ﺎﺑﻞ ﻭﺻﻒ ﻧﻴﺴﺖ.ﺁﻧ&= #65260;ﻢ ﺑﺎ ﮐﻠﻤﺎﺕ ﻭ ﺍ= ﻟﻔﺎﻅ ﻣﮕﺮ ﻭﺻﻒ ﺍﺯ ﻭ= ﺍﻗﻌﻬﺎﻯ ﻗﺎﺑﻞ ﻣﻠﺎﺣﻈ&#= 65258; ﻭ ﻗﺎﺑﻞ ﺗﺤﻠﻴ&= #65246; ﻣﻮﺿﻮﻋﻰ ﻭﻋﻠ&#= 65252;ﻰ </spa= n>ﺑﺎﺷﺪ.ﮐﻪ ﺗA= 262;ﺻﻴﻒ ﺷﻮﺩ.ﻭﻟﻰ ﺩﺭ ﻋ= ﻤﻞ،ﺗﻮﺟّﻪ ﻭﺍﻧﺘﺒﺎﻩ،ﺑA= 194;ﻭﻥ ﻣﻮﺿﻮﻉ ﻗﺎﺑﻞ &= #65175;ﺼﻮﺭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #64380;ﻪ ﻣﻮﺿﻮﻋﻰ ﺩﺍﺧ&#= 65248;ﻰ ﺑﺎﺷﺪ ﻳﺎ ﺧﺎﺭ&= #65183;ﻰ.ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ &= #65259;ﻨﮕﺎﻡ ﺗﻮﺟّﻪ ﻭﺗﻤﺮ= 4400;ﺰ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﺧﻮﺩ، ﺑﻘﺼﺪ ﺍ&#= 65197;ﺗﺒﺎﻁ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ،ﻭ ﺑﺨﺎﻃﺮ ﺍﻣﮑﺎ&#= 65253; ﺍﻧﺠﺎﻡ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺳﺎﻟﻚ. ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ،ﺗﻮﺟّʌ= 58; ﺑﻴﮕﺎنه ﻮﻫﺪﻑ ﺁﺭﻣﺎﻧ&#= 65264; </spa= n>ﺧﻮﺩ ﺩﺍﺭﺩ. = 5261; ﺑﻌﮑس ﺳﺎﻟﮑﺎﻥ،ﺩﺭ = 5231;ﻴﺮﺳﺎﻟﮑﺎﻥ ﮐﻪ ﻫﻤﻴﺸﻪ ﺗﻮ&= #65183;ّﻪ ﺑﻘﻮﻯ ﺗﺮﻳﻦ ﺣ&= #65262;ﺍﺩث ﻧﻔﺴﺎﻧﻰ ﻭ ﺍﺣ&= #65262;ﺍﻟﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻭ= ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ ﺗﻮجّه A= 204;ﺎﻟﻚ ﮔﺮﭼﻪ ﺩﺭﺗﺨﻴ&#= 1617;ﻞ ﻭ ﺗﺼﻮﺭ ﺳﺎﻟﻚ&= #1548;ﺍﺯ ﺻﻮﺭت ﭙﻴﺮ ﻳﺎ &= #65259;ﺮﺳﻮﮊﻩ ﺷﻬﻮﺩﻯ ﺩﺍﺭﺩ&#= 1548; ﻋﻤﻠﻰ ﺫﻫﻨﻰ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﺑﺎﺯ ﻳﻚ ﻣﻮﺿﻮ&= #65225; ﺧﺎﺭﺟﻰ ﺑﺮﺍﻯ &= #65203;ﺎﻟﻚ ﺍﺳﺖ.ﮐﻪ ﺧﺎﺭﺝ = ﻭﺑﻴﺮﻭﻥ ﺍﺯ ﺃﻧﺪﺭﻭﻥ ﺍ&= #65261; ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺗﺼ= ﻮﺭ ﺳﺎﻟﻚ ﺍﺯ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩ ﺷﺨﺺ. ﺑﻮ= ﺣﺪﺕ ﻭﺟﻮﺩ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺭﻓﺘﻪ ﺍﺳ&= #65174;. ﻭﺧﻮﺩﺭﺍ ﺩﺭ ﻣ&= #65268;ﺎﻥ ﻧﻤﻰ ﺑﻴﻨﺪ.ﻭﻫ&= #65252;ﻪ ﺿﻤﺎﻳﺮ ﺭﺍ،ﺩ= 5197; ﺿﻤﻴﺮ ﺗﻮ ﻳﮑﻰ&= #64400;ﺮﺩﻩ ﺍﺳﺖ.ﺩﺭ ﺗﻮﺟّ&#= 65258; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548; ﺗﻨﻬﺎ ﺟﺎﻧﺐ ﺁ&= #65169;ﮋﮐﺘﻴﻮ ﻣﺎﺩﻯ ﺁﻥ ﻣﻮﺭ&= #65193; ﺗﻮﺟّﻪ ﺍﺳﺖ.ﻭ &= #65255;ﻔس ﻭﺣﺪﺕ ﺍﻳﻦ ﺫﺍ&= #65173; ﻭﻣﻮﺿﻮﻉ ﺍﺳﺖ.&= #65261; ﻳﺎ ﺩﻭ ﮔﺎﻧﮕﻰ = ﺻﻮﺭﺕ </spa= n>ﻭﻣﺎﺩﻩ ﺭﺍ A= 261;ﺣﺪﺕ ﻣﻴﺪﻫﺪ.ﻳﻌﻨﻰ &= #65211;ﻮﺭﺕ ﻣﺎﺩﻩ ﺭﺍ ﺩﺭ ﺫ= ﻫﻦ ﺩﺍﺭﻳﻢ.ﭘس ﺻﻮ&#= 65197;ﺕ ﻓﻌﻞ ﺗﻮﺟّﻪ، = 5261;ﻣﺎﺩﻩ ﻣﻮﺿﻮﻉ ﺗﻮﺟّ= 5258; ﺍﺳﺖ.ﻭ ﻫﺮ ﺩﻭ ﻗ= ;ﺎﺑﻞ ﺗﻤﻴﻴﺰ ﺍﺯ ﻫﻢ.= ﻭﻟﻰ ﻏﻴﺮ ﻗﺎﺑﻞ ﺟﺪ&= #65165; ﺷﺪﻥ ﻫﺴﺘﻨﺪ. ﮐ= ﻪ ﺩﺭ ﺫﻫﻦ ﺍﻳﻦ ﺗ= ﻤﻴﻴﺰ ﻭﺩﻭﮔﺎﻧﮕﻰ ﺩ&#= 65267;ﺪﻥ ﺻﻮﺭﺕ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭ ﻫﺮ ﺩﻭﻯ ﺍﻳﻦ ﺻ= ﻮﺭت ﻮﻣﺎﺩﻩ، ﻟﺎﺯ= 5249; ﺑﺮﺍﻯ ﮐﺴﺐ ﺗﺠ&= #65198;ﺑﻪ ﺷﺨﺺ ﻫﺴﺘﻨﺪ<sp= an dir=3DLTR>. ﮐﻪ ﺗﺠʋ= 98;ﺑﻪ ﺷﺨﺺ ﺑﺎ ﺍﻳﻦ ﺩ= ﻭ ﻋﺎﻣﻞ ﺷﺮﻭﻉ ﻣ&= #65268;ﺸﻮﺩ،ﻭ ﺑﺎ ﺁﻥ ﺍﺩﺍﻣﻪ = ﻣﻴﻴﺎﺑﺪ.ﻭ ﻫﻴﭻ ﻳﻚ ﻗﺎﺑﻞ = ﺟﺪﺍ ﺷﺪﻥ ﻧﻴﺴﺘﻨﺪ.&= #65207;ﺨﺺ ﻣﺘﻮﺟّﻪ،ﺑﺪʌ= 61;ﻥ ﻣﻮﺿﻮﻉ ﺗﻮﺟّ= 5258;،ﻭ ﻳﺎ ﺑﺪﻭﻥ ﺷﺨﺺ = ﻣﺘﻮﺟّﻪ ﻧﻴﺴﺖ ﻭ ﺻﻔﺤﻪ = ﺳﻔﻴﺪﻯ ﮐﻪ ﻫﺮﮐس گفت = 7; ﻫﻴﭽﮕﺎﻩ ﺳﻔﻴﺪ ﻧﺒﻮﺩﻩ&#= 1548;ﻭ ﺣﺘﻰ ﺻﻔﺤﻪ ﺳﻔ&= #65268;ﺪﻯ ﻫم ﻨﻴﺴﺖ، که A= 170;ﺨﻮﺍﻫﺪ ﭘﺬﻳﺮﺍ ﻭ ﭘﺎﺳ&= #65268;ﻮ ﺑﺎﺷﺪ. ﺑﻠﮑﻪ ﻫ= ﻤﻴﺸﻪ ﺩﺭ= ﻓﻌﻞ ᥵= 5;ﻮﺟّﻪ ﺑﻮﺩﻩ ﺍﺳﺖ .<o:p></o:p></spa= n> = 4394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﮐﺘﺎﺑﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺩﺭ ﻟﺤﻈﻪ ﺗﻮﻟ&= #65194; ﻓﻌﻠﻰ، ﺻﻔﺤﻪ &#= 65153;ﺧﺮ ﺁﻥ ﺳﻔﻴﺪ ﺍﺳﺖ.= ﻭﻟﻰ ﺻﻔﺤﺎﺕ ﻗﺒﻠﻰ&#= 1548; ﻫﻤﭽﻨﺎﻥ ﭘﺮ ﺍ&= #65199; ﺧﺎﻃﺮﺍﺕ ﺭﻭﺣ&#= 65264; ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ،ﺑﺮﺣﺴﺐ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻓﺼﻞ ﻧﻮﻋﻰ ﻭﺑ&= #65208;ﺮﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #64400;ﻪ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ&= #1548;ﺑﺎﻳﺪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65153;ثاﺭ ﮔﺬﺷﺘﻪ ﻭ ﺻﻔﺎ&= #65173; ﻭ ﻋﺎﺩﺍﺕ ﺗﻮﻟ&= #65194;ﺍﺕ ﭘﻴﺸﻴﻦ ﺭﺍ ﭘﺎ&= #65241; ﮐﻨﺪ.ﻭﺻﻔﺎت ا= 5247;ﻬی ﺮﺍ ﺩﺭ ﺻﻔﺤﻪ ﺁ= ﺧﺮ ﮐﺘﺎﺏ ﭘُﺮ ﮐﺮ&#= 65193;. ﻭﻟﻰ ﺑﺨﺎﻃﺮ ﻃ&= #65236;ﻮﻟﻴّﺖ ﻭﺟﻮﺍﻧﻰ ﻭ ﺻﻔ&= #65166;ﺕ ﺑﺸﺮﻯ ﻓﺼﻞ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩ ﺳﺎﺯ،ﻓﺮﻭﺍن آثاﺭ ﻣﻨفی اﺯ= ; ﺻﻔﺎﺕ،ﺩﺭ ﺍﻳﻦ ﺻﻔحه ﺁﺧ= 5198; ﻧﻴﺰ ثبت ﻣﻴﮕA= 198;ﺩﺩ.ﻭ ﭼﻮﻥ ﺗﺎﺯﻩ ﺍﺳ&= #65174;،ﺯﻭﺩﺗﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍ&#= 65187;ﺘﻤﺎﻝ ﺍﺯ ﺁﻧﻬﺎ ﺻﻮﺭ&= #65173; ﻣﻴﮕﻴﺮﺩ. ﻭ ﺳﺎ= ﻟﻚ ﭘس ﺩﺭ ﭘﻴﻤﺎﻥ &= #65203;ﻠﻮﻙ،ﺑﻘﺼﺪ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺩ&= #65197; ﺷﻬﻮﺩ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ،ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑﻴﻚ &= #65175;ﺠﻠّﻰ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺷ= 5198;ﻭﻉ ﺑﺘﺨﻠﻴﻪ ﻭﺗﺤ&#= 65248;ﻴﻪ ﺻﻔﺎﺕ ﻭ ﻋﺎﺩﺍ&= #65173; ﻭ ﻋﻘﺎﻳﺪ ﺧﻮﺩ = ﻣﻴﮑﻨﺪ.ﮐﻪ ﺑﺎﻋﺸﻖ ﻭﻫﻤت &#= 65204;ﺎﻟﻚ،ﻭﺑﻮﺩ᥽= 3; ﭘﻴﺮﺍﻟﻬﻰ ﺑﻤ&#= 65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﺑﺎ@= 400;ﻤﮑﻬﺎﻯ ﻭﻣﺸﻴّﺘﻬﺎﻯ = 5165;ﻟﻬﻰ ﺑﻌﺪﻯ،ﺗﻨﻬﺎ با ﮐﻤﺘﺮ ﺍﺯ ﺩ&#= 65257; ﺩﺭ ﺻﺪ ﺍﺯ ﻣﻌﺎ= ﻳﺐ ﻭﻧﻮﺍﻗﺺ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻓﻌﻠﻰ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺩﺭ= ﺣﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈ&= #65198; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ&#= 1548; ﺑﺸﻬﻮﺩ ﺁﺧﺮ ﺧ&= #65262;ﺩ ﻣﻴﺮﺳﺪ. ﺑﺨﺼﻮ&= #65209; ﺩﺭ ﺭﻭﺵ ﻭﻟﺎﻳ&= #65174; ششم ﻣﺤﻤﺪﻯ ﺭA= 261;ﺡ ﺍﻟﻘﺪس به ﺷﻬA= 262;ﺩ ﺷﺸﻢ ﻭﺍﺟﺐ ال= 607;ی هر انسانی ﻣﻴ&= #65198;ﺳﺪ.ﻭﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ ﭘﻴﺎ&#= 65251;ﺒﺮ ﮔﻮﻧﻪﺑﺨﻠﻖ ﺩ&#= 65165;ﺷﺖ،ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ نیز ﻣﻴﺮﺳﺪ.ﺗA= 166; در ﻫﻔﺖ ﻫﺰﺍﺭ &#= 65203;ﺎﻝ ﺩﻳﮕﺮ،ﺑﺮﻭﺵ = 5251;ﻬﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #1705;ه کاشف ﺸﻬﻮﺩ ﻫʌ= 36;ﺘﻢ ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﺑﺮﺳﺪ. ﺑﺎﺯ ﺍﻳ= ﻦ ﺗﮑﺎﻣﻞ ﻧﻴمه = 575;ﺭﺍﺩﻯﭘﻴش ﻣﻴﺮﻭﺩ.ﮐﻪ ﺳﺎ&= #65247;ﻚ ﺑﺸﺮﻯ ﺗﻨﻬﺎ ﮐ&= #65166;ﺭﻯ ﮐﻪ ﺍﺯ ﭘﻴﺶ ﺧﻮ= ﺩ ﻣﻴﮑﻨﻨﺪ.ﺍﻳﻨ&#= 64401;ﻪ ﻫﻴﭻ ﮐﺎﺭﻯ ﺟﺰ = ﺩﺳﺘﻮﺭ ﭘﻴﺮ ﺍﻧﺠﺎﻡ ﻧ&= #65194;ﻫﺪ. ﻭﺩﺭ ﻫﺮ ﺗﻮﻟﺪ = ﺻﻔﺤﻪ ﺳﻔﻴﺪ ﺟﺪﻳﺪﻯ &= #65261;ﺭﻕ ﻣﻴﺨﻮﺭﺩ.ﺗﺎ ﺩ&= #65197; ﻧﻬﺎﻳﺖ ﺃﺑﺪﻯ &= #65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﻫ&#= 65252;ﭽﻨﺎﻥ ﺑﺘﺠﻠّﻴﺎﺕ ﺍ= 5247;ﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻧﺎ ﻨ&= #65262;ﺭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﺑﺮﺳﺪ.ﻭ = ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺻﻔﺎﺕ &= #65207;ﻬﻮﺩ ﻫﺎﻯ ﺑﺮﺗﺮ ﺧﻮ&= #65193; ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﺪ.= ﺑﺪﻭن اﻳﻦ ﺗﺰﮐیه کافی ،ﺗﮑﺮﺍﺭ= ; ﮐﺎﺭﻣﺎﻫﺎ ﺍﺯ ﻗﻬﻘﺮﺍﻫﺎ&#= 65263; ﻧﻮعی ﺨﻮﺍﻫﺪ = 5169;ﻮﺩ. ﮐﻪ ﺑﺎﺯ ﺑﻨﻮﻉ = ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﺑﺮﺳﺪ، &#= 65261;ﻫﻤﻴﻦ ﻓﺮﻣﺎﻥ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ ﻭ ﺍﻟﻬﻰ ﮐﻦ ﻓﻴ= ﮑﻮﻥ ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭ= ﺭﺕ ﺭﺍ،ﺑﺎ ﺳﻠﻮﻙ &#= 65165;ﻟﻬی ﺒﻨﻤﺎﻳﺪ.که ه= 85;ﺑﺎﺭ ﺑﺎ ﺷﻬﻮﺩ ﺭبّ النوﻋی یا ﺭب&= #1617; اﻟﻔﺼﻞ،ﻭﺣﺘʌ= 64; ﺑﺎ ﺭﺏّ ﺍﻟﻔﺮﺩ ﺧ&#= 65262;ﺩ ﺑﺮﺳﺪ،ﻭ ﺗﻘﺮ= 617;ﺏ ﻋﺮﻓﺎﻧﻰ ﻭﺍﺧ&#= 65248;ﺎﻗﻰ ﻭﮐﻤﺎﻝو شهودی ﺑﺨﺪﺍﻭ= ;ﻧﺪ ﺍﻟﻠﻪ ﺑﻴﺎﺑﺪ .= <o:p></o:p> = 5193;ﺭ ﻟﺤﻈﻪ ﺗﻮﺟّﻪ &#= 65169;ﻴﻚ ﺳﻮﮊﻩ،سالکا&= #1606; درﺟﺴﻢ ﻭﺗﻦ ﺣ= 5166;ﻟﺖ ﺧﺎﺹ ﺑﺨﻮﺩ ﻣﻴ&= #64405;ﻴﺮﻧﺪ.ﺗﺎ ﻧﺴﺒﺖ ﺑﻤﻮﺿﻮ&#= 65225; ﻣﻮﺭﺩ ﺗﻮﺟّﻪ= 548;ﺍﺣﺎﻃﻪ ﺑﻴﺸﺘﺮﻯ ﺑﺸﻮ&#= 65193;.ﻭﻟﻰ ﺍﻳﻦ ﺣﺮﮐﺎﺕ ﺗ&= #65254; ﻋﻠّﺖ ﻭﻧﺘﻴﺠ= 5258; ﺗﻮﺟّﻪ ﻧﻴﺰ ﮐ&#= 65252;ﻚ ﺑﮑﺎﺭ ﺗﻮ= ;ﺟّﻪ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﺩ&#= 65197;ﺳﺎﻟﻚ ﻧﻴﺰ ﻫﺮ ﭼﻴﺰﻯ = ﮐﻪ ﭘﻴﺮ ﺑﻔﺮﻣﺎﻳ&#= 65194;،ﻳﺎ ﺳﺎﻟﻚ ﺑﺮﮔﺰﻳ&#= 65256;ﺪ،ﻫﻤﻴﺸﻪ ﻫﻤﺎﻥ ﺣﺎﻟﺖ ﻫ&= #65166; ﺭﺍ ﻫﻨﮕﺎﻡ ﺗﻮ&= #65183;ّﻪ ﻭﺗﻤﺮﮐﺰ ﺩﺭ ﺳ&= #65262;ﮊﻩ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ.ﻣﺎﻧﻨﺪ ﺣﺎﻟﺎﺕ ﺗﻦ ﺩﺭ = ﻧﻤﺎﺯ،ﻳﺎﺩﺭ ﻫﺮ ﺗﻮﺟّﻪ ﻭﺗ&#= 65262;ﺳّﻞ ﻋﺒﺎﺩﻯ ﺳﺎﻟﻚ&#= 1548;ﮐﻪ ﺭﻋﺎﻳﺖ ﺍﺣﺘﺮ&#= 65165;ﻡ ﺑﻤﻘﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﻣﻮﺭﺩ ﺗﺨﻴّﻞ &#= 65191;ﻮﺩ ﺷﺪﻩ ﺑﺎﺷﺪ. ﻭ ﺍ= ;ﻳﻦ ﺣﺎﻟﺎﺕ ﺗﻦ &#= 65193;ﺭ ﻫﺮﮐس ﺑﻨﺤﻮﻯ &#= 65259;ﻤﺎﻥ ﺣﺎﻝ ﺑﮋﻧﺘﻴﻚ &= #65175;ﻦ ﻭ ﺻﻮﺭﺕ ﻭ ﺫﻫﻦ میدهد ﮐﻪ ﺑﻨᥴ= 6;ﺧﻮﺩﺁﮔﺎﻩ ﻧﻴﺰ ﮐﺸﻴﺪﻩ ﻣ&= #65268;ﺸﻮﺩ.ﺩﺭ ﮐﺎﺭ ﺭﻭﺡ ﻭﺭﻭ&= #65165;ﻥ ﻭﺫﻫﻦ،ﻫﻨﮕﺎA= 249; ﺗﻔﮑّﺮ ﻭﺗﻌﻘ= 617;ﻞ،ﻧﻔس ﺣﻴﻮﺍﻧﻰ ﻧﻴﺰ &= #65187;ﺎﻟﺘﻰ ﺑﺨﻮﺩ ﻣﻴﮕﻴﺮ&#= 65193;،ﻭ ﺧﺸﻚ ﻭ ﺑﻰ ﺣﺮﮐ= ﺖ ﻣﻴﺸﻮﺩ.ﻭﺗﻦ ﺗ&= #65268;ﺰ ﺑﺪﻧﺒﺎﻝ ﺁﻥ ﺧ&= #65208;ﻚ ﻭﺑﻰ ﺣﺎﻟﺖ ﻣﻴ&= #65208;ﻮﺩ.ﺍﻳﻦ ﺗﻌﻘّﻞ ﺳﺎﻟﻚ &#= 65261;ﺣتی کاﻣﻞ ﺍﻟﻬﻰ ﻫ= 5256;ﮕﺎﻡ ﺍﺑﺮﺍﺯ ﻋﺸق ع= 575;ﻃﻔﻰ ﺧﻮﺩ،ﺑﺮﺍﻯ ﺗ= 5262;جّه ﺒﻤﺮﺍﺗب اﻟﻬA= 264; ﺑﺎﻟﺎ،ﻭﻳﺎ ﺑ= 5198;ﺍﻯ ﺗﻌﻠﻴﻢ ﺳﺎﻟﻚ &= #65193;ﺭﺳﻄﺢ ﭘﺎﺋﻴﻦ، ﺧﺸﻚ &#= 65169;ﻰ ﺣﺮﮐﺖ ﻣﻴﺸﻮﺩ.&= #65261; ﻫﺮﺣﺮﮐﺖ ﺍﺣﺘ&#= 65252;ﺎﻟﻰ،ﻧﻘﺼﻰ ﺩﺭ ﮐﺎﺭ ﺗﻮﺳّ&#= 65246; ﻋﺒﺎﺩﻯ،ﻭﻳﺎ = 5175;ﻌﻠﻴﻢ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ.&= #65169;ﻄﻮﺭﻳﮑﻪ ﺩﺭ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﺳﺎﻟﻚ ﮐﺎﻣﻞ ﺷ&= #65194;ﻩ ﺗﻤﺎﻡ ﻭﺟﻮﺩ ﺟ&= #65204;ﻢ ﻭﺫﻫﻦ ﻭﺣﺘﻰ ﻫ&= #65198;ﮔﻮﻧﻪ ﻋﻮﺍﻃﻒ ﺑﺸﺮﻯ &= #65235;ﺮﺍﻣﻮﺵ ﻣﻴﺸﻮﻧﺪ.ﮐﻪ ﮔ&= #65262;ﺋﻰ ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻣﻴﺎﻥ ﻧﻤﻴﺒﻴ&#= 65256;ﺪ. ﻭﻟﻰ ﺟﺴﻢ ﺑﺮﺍ&= #65263; ﺍﺩﺍﻣﻪ ﺣﻴﺎﺕ &= #65191;ﻮﺩ،ﺑﺘﺪﺑﻴʋ= 98; ﻣﺪﺑّﺮ ﺳﺎﻟﻚ &#= 65169;ﮑﺎﺭ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣ&= #65268;ﺪﻫﺪ. ﻣﮕﺮﻣﺮﮒ ﻗﻄﻌ&#= 65264; ﺩﺳﺖ ﺩﺍﺩﻩ ﺑﺎ&= #65207;ﺪ. ﻭ ﺑﻰ ﺣﺮﮐﺘﻰ ﺩ= ﺭ ﺗﻦ ﻭ ﺫﻫﻦ، ﺑﺮ&= #65165;ﻯ ﺗﻮﻓﻴﻖ ﺳﺎﻟﻚ &= #65193;ﺭﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻭ ﻫﺮ ﺷ= ﻬﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﺧﻮ&#= 65193;،ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﺍﺳﺖ. ﺩﺭ ﺍ= ;ﻳﻨﺠﺎ ﺑﺎﻳﺪ ﮔﻔﺖ،ﻏ= 5268;ﺮ ﺳﺎﻟﮑﺎﻥ ﻧﻔس &#= 65165;ﻣّﺎﺭﻩ ﺁﻧﻬﺎ، ﺑﻔﮑﺮ &#= 65247;ﺬﺕ ﻭ ﻧﻔﻊ ﺍﺳﺖ.ﻭﺗ= ﻮﻗﻒ ﺣﺮﮐﺎﺕ ﺗﻦ ﻭﺫ&= #65259;ﻦ،ﭼﻪ ﺭﺳﺪ ﺑﻨﻔس و روان ﻣﻄﺮﺡ ﻧʌ= 68;ﺴﺖ. ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ،ﺣﺘﻰ ﺩﺭ ﻋﺪﻡ ﺣﺮﮐﺎ&= #65173; ﻫﻨﮕﺎﻡ ﻭ ﻋﺒﺎ&= #65193;ﺍت ﻘﺸﺮﻯ ﺧﻮﺩ،ﻭ= 604;ی ﺒﺪﻭﻥ ﻭﺳﻴله = 575;ﻯ ﺍﻟﻬﻰ ﺟﺰﺗثب= 40;ت ﺒﻴﺸﺘﺮ ﺻﻔﺎت &#= 65170;ﺸﺮﻯ ﻭﺣﻴﻮﺍنی ﺤﺎA= 211;ﻠﻰ ﻧﺪﺍﺭﻧﺪ.ﺯﻳﺮ&#= 65165; ﺷﺮﻙ ﻣﻴﮑﻨﺪ.ﻭ&= #65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﻫﺮ = 5193;ﻋﺎﺋﻰ ﺍﺯ ﺁﻧﻬﺎ ﺑﺨﻮ&= #65193;ﺷﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮ= ;ﺩﺩ،ﻭ ﺑﺼﻮﺭﺗﺸﺎﻥ ﮐ&#= 65262;ﺑﻴﺪﻩ ﻣﻴﺸﻮﺩ.ﻳﻌﻨﻰ &= #65227;ﺒﺎﺩﺕ ﺁﻧﻬﺎ ﺑﮑﻤﺮﺷ&#= 65166;ﻥ ﺯﺩﻩ ﻣﻴﺸﻮﺩ.ﮐ&= #65258; ﺑﺎﻋث ﻗﻬﻘﺮﺍ= 5263; ﺭﻭﺣﻰ ﺑﻴﺸﺘﺮ&#= 65263; ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻣﻴﺸﻮﺩ. ﻭ ﺻﻮﺭﺕ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ.ﺗﺎ ﺗﮑ&= #65198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ می &#= 65256;ﻤﺎﻳﺪ.ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﻣﮑﺎﻧ&#= 65264;،ﻭﻟﻰ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5199;ﻣﺎﻧﻰ ﺍﺳﺖ.ﻭ ﺑﺮﺍﻯ ﻋ= ﻘﻞ ﻳﺎ ﺭﻭﺡ ﺍﻟﻬﻰ = ﺷﺪﻩ،ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ ﺩﺭ ﺷﻬ&= #65262;ﺩﻫﺎ ﻣﻄﺮﺡ ﻧﻴﺴﺖ. ﮔ= ﺮﭼﻪ ﺳﻤﺒﻮﻟﻴﻚ ﻫﺴ&#= 65174; ﻭ ﺑﻘﻮﻝ ﺍﻧﺸﺘ&= #65254; ﺍﻧﺴﺎﻥ ﺩﺭ( ﺯﻣ= ﮑﺎﻥ) ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﮐ&= #65258; ﻧﻮﻉ ﻭﻳﮋﻫﺎﻯ&#= 65165;ﺯ ﺗﻮﺻﻴف اﺳﺖ.ﮐ= 5258; ﺁﻧﺮﺍ ﺍﺯ ﺍﻣﻮ&= #65197;ﺍﻟﻬﻰ ﺳﻤﺒﻮﻟﻴﻚ ﻣﻰ &= #65255;ﻤﺎﺋﻴﻢ. ﻭ ﻫﺮﭼﻪ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺎﺷﺪ ﺩﺭ ﺗﻮﻟ&= #65194;ﺍت به (ﺯﻣﮑﺎﻥ ﻫﺎ&#= 65263;)ﺟﺪﻳﺪﻯ ﻣﻴﺮﺳﻨﺪ.ﺗﺎﺩ&#= 65197; ﻟﺎﻫﻮﺕ ﻭ ﺭﺳﻴ&= #65194;ﻥ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮ&#= 65165;ﺭ ﺍﻟﻠﻪ، ﭼﻨﺎﻥ &#= 65261;ﺟﻮﺩﻯ ﻣﻴﻴﺎﺑﻨﺪ،ﮐA= 258; ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ&#= 1548;ﻭﻫﺮﮔﻮﻧﻪ ﺻﻔﺎﺕ ﻣﺎﺩﻯ ﺍ&= #65199; ﺑﻴﻦ ﻣﻴﺮﻭﺩ.ﮐ&= #65258; ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺃ&= #65199;ﻟﻰ ﺗﺎ ﺃﺑﺪ ﻓﺮﺻت&#= 1740; ﺪﺭﻟﺤﻈﻪ ﮔﻔت= 607; اﻧﺪ.ﻋﺪﻡ ﺣﺮﮐ&#= 65166;ﺕ ﺟﺴﻢ ﻭ ﻓﮑﺮ ﺩﺭ= ﺗﻮﺟّﻪ و تمرکز ،ﮐﻤﻚ= ﺑﻌﻤﻞ ﺗﻮﺟّﻪ ﻭ ﺩﻗّ= 5174; ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺃ&= #1579;ر ﻣﺤﻴﻂ ﻭﻣﮑﺎﻥ &= #65261;ﺷﺮﺍﻳﻂ ﺩﻳﮕﺮ،ﺑﻰ ﺃث= 85; ﺩﺭ ﮐﺎﺭ ﺗﻮﺟّﻪ ﻭ&#= 65175;ﻤﺮﮐﺰ ﻣﻴﺒﺎﺷﺪ. ﺑﻰ ﺗ= ﻮﺟّﻪ ﮐﺮﺩﻥ ﻣﺘﻔﺎﻭ&#= 65173; ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺳ&= #65174;.ﮐﻪ ﻧﻈﻢ ﺗﻦ ﺩﺭ ﺑﻰ= ﺣﺮﮐﺘﻰ ﻭ ﻓﮑﺮ ﺑﺨﺪﻣﺖ = ﻧﻔس ﻧﮑﺮﺩﻥ،ﻭ ﻧﺸ= 5192;ﻮﺍﺭ ﺍﻓﮑﺎﺭ ﻏﻴﺮ ﺍ&= #65247;ﻬﻰ ﮐﺮﺩﻥ، ﺗﻮﺟّA= 258; ﻣثبتی ﺍﺳﺖ ﻭ A= 227;ﮑس ﺁﻥ ﻣﻨﻔﻰ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺑﻰ ﺣﺮﮐﺘﻰ ﺑﺸ&= #65256;ﺎﺧﺖ ﻣﺎﺩﻯ ﻭ ﻳﺎ ﺍﻧ= ﺘﺨﺎﺏ ﻓﮑﺮﻯ،ﻭ ﺣﺼﻮ= 5245; ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻭﻗﺖ = ﺩﺭﻳﺎﻓﺖ ﺍﻟﻬﺎﻡ ﻭﺗﺄﻣ&#= 1617;ﻠﺎﺕ ﻓﮑﺮﻯ ﺧﻮﺩ،ﺑ= 5264; ﺣﺮﮐﺘﻰ ﻭ ﺩﻗّ&#= 65174; ﺑﺒﺎﻟﺎﺗﺮ ﺭﺍ &= #65193;ﺍﺭﺩ ﺗﺎ ﻓﻬﻢ ﺑﻴﺸﺘ&= #65198; ﻭ ﺑﺮﺩﺍﺷﺖ ﺻﺤ&= #65268;ﺢ ﺗﺮ ﺑﻨﻤﺎﻳﻨﺪ. = ﺩﺭ ﺗﻮﺟّﻪ ﺑﺮﺍﻯ &#= 65193;ﻳﺪﻥ،ﻋﻤﻞ ﺷﻨﻴﺪﻥ ﻣﺘﻮﻗ&#= 65234; ﻣﻴﺸﻮﺩ ﻳﺎ ﺿﻌ&= #65268;ﻒ ﺗﺮ ﻣﻴﮕﺮﺩﺩ.ﻭ = ﺩﺭ ﻋﻤﻞ ﺷﻨﻴﺪﻥ ﻧ&= #65268;ﺰ ﮐﺎﺭ ﭼﺸﻢ ﻣﺘﻮ&= #65239;ّﻒ ﻣﻴﺸﻮﺩ،ﮔﺮﭼA= 258; ﻣﻰ ﺑﻴﻨﺪ، ﻭﻟ&#= 65264; ﻓﺮﺻﺖ ﺩﻳﺪﻥ ﻧ&= #65194;ﺍﺭﺩ.ﻭ ﺳﺎﻟﻚ ﺩﺭ ﺗﻤﺮ&= #64400;ﺰ ﻭﺗﻮﺳّﻞ ﺩﺭ ﻧ&#= 65240;ﻄﻪ ﻭ ﺻﻮﺭﺕ ﺳﻮﮊﻩ = ﺍﻟﻬﻰ ﺧﻮﺩ،ﭼﺸﻢ ﻭﮔ= 5262;ش ﻮﺩﻳﮕﺮ ﺣﻮﺍس اﻭ ﮔﻮﺋﻰ ﺍﺯ ﮐ&= #65166;ﺭ ﻣﻰ ﺍﻓﺘﻨﺪ.ﻭﺍ&= #65267;ﻦ ﺣﺎﻟﺖ ﺩﺭ ﺃﺷﺪ&= #1617; ﺣﺎﻟﺎﺕ ﺧﻮﺩ،= 5197;ﺳﻴﺪﻥ ﺳﺎﻟﻚ ﺑﺘﺠﺮﻳ&#= 65194; ﺭﻭﺍﻥ ﺍﺯ ﺗﻦ ﻭ= ﺣﺎﻟﺖ ﻓﻨﺎ ﻭ ﺑﻰ ﺧﻮﺩ= ﻯ ﺍﺳﺖ. ﺗﻮ= ﺟّﻪ ﻳﻌﻨﻰ ﻭﺟﻪ ﻭﺻ&= #65262;ﺭﺕ ﺧﻮﺩﺭﺍ ﺑﻴﻚ ﺳ&= #65252;ت ﻮ ﻗﺒﻠﻪ ﺗﻤﺮﮐ&= #65200; ﮐﺮﺩ.که ﺴﺎﻟﻚ &#= 65169;ﻮﺟﻪ ﻭﺻﻮﺭﺕ ﺍﻟﻬﻰ &= #64344;ﻴﺮ،ﻳﺎ ﻫﺮﻳﻚ ﺍﺯ ﻣﻮﺍ&= #65197;ﺩ ﺷﻬﻮﺩﻯ ﺧﻮﺩﻣ&#= 65268;ﻨﻤﺎﻳﺪ.ﺗﻮﺟ= 17;ﻪ ﻧﻴﺎﺯ ﺑﺘﻤﺮﻳ&#= 65254; ﺩﺍﺭﺩ، ﮐﻪ ﺗﻤ&#= 65198;ﮐﺰ ﺩﺭ ﻳﻚ ﻧﻘﻄﻪ ﻧ= ﻮﺭﺍﻧﻰ ﭼﻮﻥ ﺷﻌﻠﻪ ﺷﻤ&= #65226; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﺗﺎ ﺗﻮﺟّﻪ ﺣﺎ&#= 65247;ﺎﺕ ﺁﻥ ﺳﺎﻳﺒﺮﻧﻴ&#= 65176;ﻴﻚ ﺳﺎﻟﻚ،ﺩﺭ ﺟﺴ= 5250; ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ = ﺍﻭ ﮔﺮﺩﺩ. ﻃﻔﻞ ﻭ ﺣ= ;ﻴﻮﺍﻥ ﺗﻮﺟّﻪ ﺩﺍﺭﻧ= 5194;، ﻭﻟﻰ ﺩﺭ ﺣﺪﻭﺩ = ﺣﻔﻆ ﺧﻮﺩ ﺍﺯ ﺧﻄﺮ.ﭼ= ﻮﻥ ﺧﻄﺮ ﻭﺗﺮس ﻤﺮ&#= 65175;ﻔﻊ ﮔﺮﺩﺩ. ﺗﻮﺟّﻬ&#= 65264; ﻧﻤﻴﺒﺎﺷﺪ،ﻭ@= 380;ﺸﻤﺎﻥ ﺩﺭﺍﻣﻨﻴّت ﻤA= 268;ﺸﻮﺩ. ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻧﺴﺎﻥ ﻭ ﺳﺎﻟ&= #65242;،ﺑﺴﺘﻪ ﺑﻘﺪﺭﺕ ﺗﻮﺟّ= 5258; ﺍﺳﺖ.ﻭﻟﻰ ﺗﻮﺟ&= #1617;ﻪ ﺑﺴﻮﮊﻩ،ﻳﺎ ﺍ= 5251;ﻮﺭ ﻭ ﻋﻮﺍﻟﻢ ﺑﺎﻟ&= #65166;ﺗﺮ ﻭ ﮐﺎﻣﻠﺘﺮ،ﻭ= 5255;ﻪ ﺗﻮﺟّﻪ ﺑﺎﻣﻮ= 5197; ﺣﻘﻴﺮ ﺗﺮ.ﺍﻧﺴ&= #65166;ﻥ ﻓﻄﺮﺗﺎ ﺩﺭ ﻫﺮ = ﻟﺤﻈﻬﺎﻯ،ﺣﺘA= 264; ﺩﺭ ﺧﻮﺍﺏ ﺩﺭج&#= 1607; اﻯ ﺍﺯ ﺗﻮﺟّﻪ &#= 65197;ﺍﺩﺍﺭﺩ. ﮐﻪ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺑﻰ ﺗﻮﺟّﻬﻰ ﻏ&#= 65166;ﻓﻠﺎﻥ ﺭﺍ= ﺩﺍﺭﻧ= ;ﺪ.که گوﺋﻰ ﺍﺣﺴﺎس A= 191;ﻄﺮﻯ ﻧﻤﻰ ﮐﻨﻨﺪ.ﻭﺑ&= #65264; ﺗﻮﺟّﻪ ﻗﺸﺮﻳ= 617;ﻮﻥ ﻣﺬﻫﺒﻰ،ﻫﻤﺎA= 253; ﺷﺮﻙ ﻭ ﺁﻟﻮﺩﻩ = ﺗﺮ ﮐﺮﺩﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻭ ﻧﻔس ﺣﻴﻮﺍن= 740; است که ﺩﺭ ﺧﻮʋ= 93; ﻓﺮﻳبی بی اﺣﺴﺎس در خطر اﻣﻨﻴت ﺪᥴ= 5;ﺭﺩ.ﺳﺎﻟﮑﺎﻥ ﻫﺮﻟﺤﻈﻬﺎﻯ ﻧ&#= 65170;ﺎﻳﺪ ﺍﺯﺗﻮﺟّﻪ ﻭﺗ= 5252;ﺮﮐﺰ ﻭ ﺗﻮﺳّﻞ ﻏﺎﻓ&#= 65246; ﺑﺎﺷﻨﺪ.ﻭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺣﺘﻰ ﺩﺭ = ﺧﻮﺍﺏ ﻧﻴﺰ ﻏﻔﻠﺖ ﻧﺪ&= #65165;ﺭﻧﺪ،ﮐﻪ ﺩﺭﻫﺮ ﺣﺎﻝ ﺑﺮ&= #65187;ﺴﺐ </spa= n>ﺗﺪﺑﻴﺮ ﺭﻭʋ= 85; ﻣﺪﺑّﺮ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;.ﮐﻪ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﻣﺤﻤﺪﻯ ﺭﺏّ ﺭ&#= 65187;ﻤﺎﻥ،ﻣﺪﺑّﺮ ﻧﺎﻣﺮﺋﻰ ﺁﻧﻬ&#= 65166; ﺍﺳﺖ. ﻋﻤﻠﺎ ﺍﻧ= ﺴﺎﻥ ﺑﻰ ﺗﻮﺟّﻪ ﻣﺮ&#= 65193;ه اﻯ ﺑﻴﺸﺘﺮ ﻧﻴ&#= 65204;ﺖ. <o:p></o:p> = 5251;ﻴﺘﻮﺍﻥ ﺗﻮﺟّﻪ ﺭﺍ ﻫﻤ&#= 65268;ﺸﻪ ﺑﺪﻭﮔﻮﻧﻪ ﺗﻘ&#= 65204;ﻴﻢ ﮐﺮﺩ.ﺗﻮﺟّﻪ ﺑ&#= 65170;ﺎﻟﺎﺗﺮ ﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﻭ= ﺍﺭﺯﺵ ﻭﺗﻮﺟّﻪ ﺑﭙﺎ= 5163;ﻴﻦ ﺗﺮ ﻗﻬﻘﺮﺍﺋﻰ&#= 1548;ﻭ ﺑﺮﺣﺴﺐ ﺍﺣﻮﺍ&#= 65245; ﻓﻌﻠﻰ ﺭﻭﺍﻥ ﺍ&= #65255;ﺴﺎﻥ ﺗﻮﺟّﻪ ﻫﺎ ﺻﻮ&#= 65197;ﺕ ﻣﻴﮕﻴﺮﺩ.ﺑﻘﻮ&#= 65245; ﺍﻣﺮﻳﮑﺎﺋﻰ،A= 261;ﻗﺘﻰ ﺑﺪﻧﺒﺎﻝ ﺳﮑّ= 5258; ﮐﻮﺍﺭﺗﺮ ﻣﻴﮕ&#= 65198;ﺩﻯ ﺩﺭ ﺭﺍﻩ ﺧﻮﺩ ﺳ= که هاﻯ ﺑﺰﺭﮔﺘﺮ = 5197;ﺍ ﻧﻤﻰ ﺑﻴﻨﻰ ﮐﻪ = ﺑﺮﺩﺍﺭﻯ ﻣﮕﺮ ﺁﻧچه ﺮﺍ &#= 1705;ه هوس ﻭ ﺁﺭﺯﻭ ﺑ= 5166;ﺷﺪ، ﺩﻗّﺖ ﺧﺎﺹ ﺁﻧ&#= 65198;ﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭﭼﻮن هوس ﺩﺭ ﺑﻴﺪﺍA= 197;ﻯ ﺗﺤﻘﻖ ﭘﻴﺪﺍ ﻧ&= #64401;ﻨﺪ،ﺩﺭ ﺧﻮﺍﺏ ﻣﺘﺤﻘﻖ &= #65251;ﻴﺸﻮﺩ. ﻭﺳﺎﻟﻚ ﺁﻧچه = 5198;ﺍ که اﺯ ﺍﺣﻮﺍﻝ = 5261;ﺷﻬﻮﺩﺍﻟﻬﻰ رورانه ﻣﻴﺠﻮ= ﻳﺪ ﺩﺭ ﺭؤﻳﺎ ﭘﻴﺪ&#= 65165; ﻣﻴﮑﻨﺪ. ﮔﺎﻫﻰ = ﻧﻴﺰ ﺳﺎﻟﮑﺎﻥ،ﺭؤʌ= 67;ﺎﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻧﻤﻰ ﻓ&= #65260;ﻤﻨﺪ،ﻭﻟﻰ ﭘﻴﺮ ﺍﻟﻬﻰ ﺗﻔ&= #65204;ﻴﺮ ﺍﺣﻮﺍﻝ ﺁﻥ ﺭؤ&#= 65267;ﺎ ﺭﺍ ﻣﻴﮑﻨﺪ.ﺗﺎ = ﺑﺠﺎﺋﻰ ﺩﺭ ﺷﻬﻮﺩﻫﺎی &#= 65176;ﺠﻠّﻴﺎت اﻟﻬﻰ ﺁﺧﺮ،ﮐA= 258; ﻧﻴﺎﺯﻯ ﺑﺘﻔﺴ&#= 65268;ﺮ ﺩﺭ ﺳﺎﻟﻚ ﻧﺪﺍ&= #65197;ﺩ. ﻭﻟﻰ ﻧﻴﺎﺯ ﺑﺘ&= #65156;ﻳﻴﺪ ﭘﻴﺮ ﻫﺴﺖ.ﻣﺎﺩ&= #65197;ﻯ ﮐﻪ ﺑﺎ ﻫﺮ ﺟﻨﺠ= ﺎﻟﻰ ﺩﺭ ﺧﻮﺍﺏ ﺍﺳﺖ&= #1548;ﺑﺎ ﮐﻤﺘﺮﻳﻦ ﻧﺎﻟ&#= 65258; ﻃﻔﻞ ﺧﻮﺩ ﺑﻴﺪ&= #65165;ﺭ ﻣﻴﮕﺮﺩﺩ.ﻭ ﻳﺎ = ﻧﺎم کسی ﺑﺮﺩﻩ ﺷﻮA= 193; ﺑﻴﺪﺍﺭ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﭼﻮﻥ ﻣﺎﺩﺭ ﺩﺭ ﺑﻴﺪ&= #65165;ﺭﻯ،ﻣﺪﺍﻡ ﺩﺭ ﻓﮑﺮ ﻃﻔﻞ ﺧ= ﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﻟ&= #1617;ﺎ ﻣﺎﺩﺭ ﺑﻰ ﺍﻋﺘ&= #65256;ﺎ ﺑﻄﻔﻞ،ﭼﻮﻥ ﻃ= 5236;ﻞ ﮐﻪ ﻣﺮﺑّﻴﺎﻧ= 5264; ﺩﺍﺭﺩ، ﺑﻴﺪﺍ= 5197;ی اﺯ ﺻﺪﺍﻯ ﻃﻔﻞ &= #65255;ﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻭ ﻃﺒﻴﻌ&= #65264; ﺍﺳﺖ ﮐﻪ ﺑﻬﺘﺮ&= #65267;ﻦ ﻣﻮﺿﻮﻉ ﺗﻮﺟّ= 5258;،ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮﺍﺗﺐ ﺗﺠﻠ&#= 1617;ﻰ ﺷﺪﻩ ﺍﻟﻬﻰ ﺍﺳ&= #65174;. ﺁﻏﺎﺯ ﺍﺯ ﭘﻴﺮ = ﺣﺴﻴﻨﻰ ﭘﻨﺢ ﺗﻦ ﻭﻟﺎﻳ&= #65174; ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263;،ﺗﺎ ﺷﻬﻮﺩﻫﺎﻯ ﺑﻌ&#= 65194;ﻯ ﺣﺴﻨﻰ ﻭ ﻓﺎﻃﻤ&= #65264; ﻭ ﻣﺮﺗﻀﻮﻯ ﻭﻣ&= #65212;ﻄﻔﻮﻯ ﻭﻧﻮﺭﻗﺎﺋﻢ ﻭ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ .<o:p></o:p> = 5193;ﺭ ﻋﻤﻞ ﺗﻔﮑّﺮ ﺍ&#= 65255;ﺴﺎﻥ ﻋﺎﺩﻯ،ﮐﺎﺭ ﺍ= 5255;ﺘﺨﺎﺏ ﺑﺮﺍﻯ ﺗﺼﻤﻴﻢ &= #65261;ﺗﺼﺪﻳﻖ ﻫﺮ ﺃﻣﺮ ﺿﺮﻭﺭ&= #65263;، ﻭ ﺑﺮﺣﺴﺐ ﺣﺴّ&#= 65166;ﺳﻴّﺖ ﻭ ﻧﻘﺎﻁ ﺿﻌﻒ ﺍ= ﻧﺴﺎﻥ ﺑﺒﺮﺧﻰ ﺍﻣﻮﺭ&#= 1548;ﻣﺎﻧﻊ ﺍﺯ ﺗﻮﺟّﻪ ﺩﺭ &= #65261;ﻗﺖ ﺩﺭﺳﺖ ﻣﻴﺸﻮﺩ که ﻨﺎﻇﺮ ﻣﻨﺎ= 5235;ﻊ ﺑﻴﺸﺘﺮﻯ ﺭﺍ ﺍ&= #65199; ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﺑﻴﺸﺘﺮ ﺍﻣﻮﺭ ﻣﻮﺭﺩ ﺣ&= #65204;ّﺎﺳﻴّﺖ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭ= ﻭﺍﻧﻰ ﺷﺨﺺ ﺣﺎﮐﻢ ﺑﺮ = ﺍﻧﺘﺨﺎﺏ ﺍﻭ ﺩﺭ ﺗﻔﮑّﺮ &= #65251;ﻴﺸﻮﺩ. ﻭﺁﻧﺮﺍ ﺩﺭﺳت &#= 65262;ﻣﻨﻄﻘﻰ ﻭﻟﺎﺯم ﻤﻔﻴﺪ &#= 65191;ﻮﺩ ﻣﻴﺪﺍﻧﺪ. ﺩﺭﺣ&= #65166;ﻟﻴکه ﺒﺴﻴﺎﺭﻯ ﻣﻨﺎ&#= 65235;ﻊ ﺩﺭ ﺑﺮﺩ ﺩﻭﺭﺗ&= #65198;ﻯ ﺑﻀﺮﺭ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ.ﭼﻮﻥ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺩ&#= 65197;ﺍﮐﺎﺕ </spa= n>ﻭ ﺑﺮﺩﺍﺷﺖ A= 251;ﺘﻔﺎﻭﺕ،ﺩﺭ ﺗﻮﺟّﻪ ﺑﭽﺸﻢ &#= 65261;ﻳﺎ ﺗﻔﮑّﺮ ﺑﺬﻫن = 5194;ﺍﺭﻧﺪ.ﮐﻪ ﺍﻣﻮﺭﻯ ﺭﺍ،ﺍ= 5193;ﺭﺍﮐﺎﺕ ﮐﻮﭼﻚ ﻭﻧﺎﭼﻴ&#= 65200; ﻣﻴﺪﺍﻧﻨﺪ، ﮐ= 5258; ﺑﺂﻧﻬﺎ ﺗﻮﺟّ= 5258; ﻧﻤﻴﺸﻮﺩ.ﮔﺮﭼ&#= 65258; ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #65261; ﺍﻫﻤﻴّﺖ ﺳﻮﮊ= 5257; ﻫﺎﻯ ﻣﻮﺭﺩ ﺗﻮ&= #65183;ّﻪ،ﺑﺴﺘﻪ ﺑﻌﻘﺪﻩ ﻫﺎﻭ ﻋ&= #65240;ﻴﺪﻩ ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫ&#= 65166; ﻭ ﺍﻧﮕﻴﺰﻩ ﻫﺎ&= #65263; ﻟﺬﺕ ﻭﻧﻔﻊ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮔﺎﻫﻰ ﺍﺩﺭﺍﮐﺎﺕ ﮐﻠ&#= 1617;ﻰ ﻭﻋﻤﻮﻣﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻣﻬﻢ ﻫﺴﺘﻨﺪ.ﻭ = ﺍﺩﺭﺍﮐﺎﺕ ﺟﺰﺋﻰ ﺑﺴﺘﻪ ﺑ&= #65176;ﻮﺟّﻪ ﻭﺩﻗّﺖ ﻭﺗﻤﺮ= 4400;ﺰ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺟﺰ ﺧﺪﺍ = ﻭ ﺭﺿﺎﻯ ﺧﺪﺍ ﻫﻴ&= #64379; ﺃﻣﺮﻯ ﺍﺭﺯﺵ ﻧ&= #65194;ﺍﺭﺩ.ﻣﮕﺮ ﺁﻧﭽﻪ ﮐﻤﻚ ﺭﺳ&= #65268;ﺪﻥ ﺑﺪﻗّﺖ ﺑﻴﺸﺘ= 5198; ﻭ ﻋﻤﻴﻖ ﺗﺮ ﺍﺯ= ﺍﺣﻮﺍﻝ ﺍﻟﻬﻰ ﻭ ﺑﺎﺷﺪ.= ﻭ ﺷﻨﻴﺪﻥ ﺻﺪﺍﻯ &= #65165;ﺭﮐﺴﺖ ﻣﻮﺳﻴﻘﻰ،ﻳﻚ = 5207;ﻨﻴﺪﻥ ﮐﻠّﻰ ﻭ ﻟﺬﺕ ﺟ&= #65262;ﺋﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺩﻗّ&#= 65174; ﺩﺭ ﺻﺪﺍﻯ</s= pan> &#= 65267;ﻚ ﺳﺎﺯ ﺩﺭﺗﺮﻙ ﺩ&= #65239;ّﺖ ﺩﺭﺍﺟﺰاء ﻭﺍA= 193;ﺭﺍﻙ ﺻﺪﺍﻫﺎﻯ ﺩﻳﮕ&#= 65198; ﺍﺳﺖ.ﻋﺎﺩﺕ ﺍﻧ&= #65204;ﺎﻥ ﺑﺒﺮﺧﻰ ﺻﺪﺍﻫ&#= 65166; ﻭ ﺷﻨﻴﺪﻥ ﻫﺎ،&#= 65261; ﻳﺎ ﻣﻨﺎﻇﺮ ﻭ ﺩ= ﻳﺪﻥ ﻫﺎ،ﺩﺭ ﮐﺎﺭ ﺩ&#= 65239;ّﺖ ﻭﺗﻮﺟّﻪ ﺯﻳﺎ= 5193; ﺍﺳﺖ ﭘس ﺗﻮﺟّ= 5258;ﻋﻤﻠﻰ ﺩﺍﺋﻢ ﻭ ﻣﺘّﺼ&#= 65246; ﺍﺳﺖ.ﻭ ﻧﻴﺰ ﺩﺍ= ﺋم که ﺑﺴﻮﻯ ﺑﺎﻟ= 5166; ﻳﺎ ﭘﺎﺋﻴﻦ ﻣﻴ&= #65170;ﺎﺷﺪ ﻭﻣﻨﺎﺳﺐ ﻣﻘﺎ&#= 65249; ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﺍﺳ&= #65174;.ﻭ ﺑﺎ ﻣﻘﺪﺍﺭ &#= 64400;ﻤّﻰ ﻭﮐﻴﻔﻰ ﻋﻘﺪﻩ &= #65259;ﺎ ﻭ ﻋﻘﻴﺪهﻫﺎ ﺩ&#= 65197; ﺭﻭﺍﻥ ﺷﺨﺺ.ﺗﻮ&= #65183;ّﻪ ﺑﭙﺎﺋﻴﻦ ﺗﺮ ﮐ&= #65166;ﺭﻣﺎﺋﻰ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﺍ&= #65203;ﺖ.ﻭﺗﻮﺟّﻪ ﺑﺒﺎﻟﺎﺗﺮ ﺗﮑ&#= 65166;ﻣﻞ ﻭ ﺗﻌﺎﻟﻰ ﻣﻘﺎ&= #65249; ﺗﻘﺮّب ﺮﻭﺡ ﺑ= 5252;ﺮﺍﺗﺐ ﺍﻟﻬﻰاست. ﺍﮔA= 198; ﺑﺮﺵ ﻋﺮﺿﻰ ﺍﺯ = ﻳﻚ ﺗﻮﺟّﻪ ﺭﺍ ﺑﺨ&#= 65262;ﺍﻫﻴﻢ ﺑﺮﻓﺮﺽ ﻣﻄﺎل= 593;ه کنیم ،ﻣﺎﻫﻴّ= ت ﮋﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261;ﺭﻭﺍﻧﻰ ﺷﺨص ﻤﺸﺨص ﻨﻤ= 5268;ﮕﺮﺩﺩ.ﻭﻫﺮﺧʌ= 62;ﺍﺏ ﻭﺭؤﻳﺎﺋﻰ،ﺑʋ= 92;ﺼﻮﺹ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻋ&= #65252;ﻠﺎ ﺍﻳﻦ ﺑﺮﺵ ﻣﻘﺎ&= #65249; ﻭ ﺳﻄﺢ ﻣﻘﺎﻡ ﺍ= ﻟﻬﻰ ﺍﻭﺭﺍ ﻣﺸﺨّﺺ &#= 65251;ﻴﮑﻨﺪ.که ﺪﺭﻧﻬﺎﻳت ﻤﻴ= 5204;ّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ،ﺷ= 5260;ﻮﺩ ﻋﺮش ﺮﺣﻤﺎﻥ ﺍ&#= 65203;ﺖ. ﺗﺎ ﺩﺭﺁﻳﻨﺪه= 5259;ﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺪ.<o:p></o:p> = 5165;ﺯ ﻧﻈﺮ ﻓﻠﺎﺳﻔﻪ&#= 1548;ﺗﻮﺟّﻪ ﻭ ﺗﻨﺒّﻪ ﻭ ﺩﻗ&= #1617;ﺖ ﺍﺯ ﺍﻧﺴﺎﻥ،ﻳ= 5242; ﻋﻤﻞ ﺳﺎﻳﮑﻮﻓ&#= 65268;ﺰﻳﮑﻰ ﺍﺳﺖ.ﻳﻌﻨﻰ ﮐﺎ&= #65197; ﺭﻭﺍﻥ ﻭﮐﺎﺭ ﺗ&= #65254; ﻭﭼﺸﻢ ﺍﺳت ﺒﺎ &= #65165;ﺧﺘﻠﺎﻑ ﮐﻤّﻰ ﻭﮐﻴﻔﻰ &#= 65165;ﻳﻦ ﻓﻌﻞ ﻣﺸﺘﺮﻙ ﻓ&= #65268;ﺰﻳﻚ ﻭﻣﺘﺎﻓﻴﺰﻳﻚ= 548;ﺩﺭﺳﻄﺢ ﺭﻭﺍﻥ ﻭﻧﻴﺰ ﺃ&= #65255;ﮕﻴﺰﻩ ﺍﻧﺴﺎﻥ ﻧﺎﻇﺮ &= #65169;ﻬﺮ ﭘﺪﻳﺪﻩ ﻭﺳﻮﮊ&#= 65257; ﻣﺮﺑﻮﻃﻪ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻳﻌﻨﻰ ﺩﻳﺪﻥ ﻳ&= #64401;ﻰ ﺍﺳﺖ،ﻭ ﻣﻮﺿﻮ= 5227;ﺎﺕ ﺩﻳﺪﻧﻰ ﻓﺮﺍﻭ&#= 65165;ﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﻫﺮ = ﺭؤﻳﺖ ﻭ ﺩﻳﺪﻥ، ﻭﻳﺎ &= #65197;ؤﻳﺎﻫﺎﻯ ﺩﺭ ﺧﻮﺍﺏ،ﮐﻪ &#= 65169;ﻴﻚ ﻣﻮﺿﻮﻉ ﭼﻮﻥ ﻓ&= #65228;ﻞ ﺩﻳﺪﻥ، ﻫﻤﻴﺸ= 5258; ﻳﮑﺴﺎﻥ ﺍﺳﺖ.ﭘ&= #1587; ﺑﻨﺎﻡ ﻣﻮﺿﻮﻉ &= #65251;ﻮﺭﺩ ﺩﻳﺪﻥ،ﺑﺎﻳﺪ = 5153;ﻥ ﻧﺎﻡ ﺭﺍ ﺑﺮﺁﻥ = ﺗﻮﺟّﻪ ﻧﺎﻣﻴﺪ. ﻣﺎﻧﻨ&= #65194; ﺩﻳﺪﻥ ﺍﻳﻦ ﻳﺎ = ﺩﻳﺪﻥ ﺁﻥ، ﮐﻪ ﻫﺮﻳﻚ &= #65193;ﺭ ﻓﻌﻞ ﻋﻤﻠﺎ ﻳﮑ&= #65264; ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺩ= ﺭﺳﻮﮊﻩ ﻣﺘﻔﺎﻭﺕ. ﭘس ﺗ&= #65236;ﺎﻭﺕ ﻣﻘﺎﻡ ﻋﻠﺎﻗﻪ&#= 1548;ﻭ ﺗﮑﺎﻣﻞ ﻓﮑﺮ ﻭ&= #65197;ﻭﺍﻥ ﻭﺭﻭﺡ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﻣﻴﺮﺳﺎﻧﺪ. ﻟﺬ&= #65165; ﺗﻮﺟّﻪ ﻳﻚ ﻋﻤ&#= 65246; ﻣﺪﺍﻭﻡ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮔﺮﭼﻪ ﻗﺒﻠﺎ ﻣ&= #65262;ﺿﻮﻋﻰ ﺑﺮﺍﻯ ﺗﻮﺟّﻪ &#= 65255;ﺒﻮﺩﻩ ﺑﺎﺷﺪ.ﻣﺎﻧﻨﺪ &= #65175;ﻮﺟّﻪ ﺑﺮﺍﻯ ﺧﻄﺮﺍﺕ &= #65165;ﺣﺘﻤﺎﻟﻰ ﮐﻪ ﻓﻌﻠﺎ ﻭﺟﻮ&= #65193; ﻧﺪﺍﺭﺩ ﻭ ﻟﺬﺍ = ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻣﺪﺍﻭﻣﺖ ﺩ&= #65197; ﺗﻮﺟّﻪ ﻭﺗﻤﺮ= 4400;ﺰ ﺩﺭ ﺗﻮﺳّﻠﺎﺕ &#= 64344;ﻴﮕﻴﺮ ﻋﺒﺎﺩﻯ، ﺳﻮﮊ= 5257; ﺗﻮﺟّﻪ ﺩﺭ ﺗﺨ&#= 65268;ّﻞ ﺧﻮﺩ،ﺍﺯ ﻭﺳﻴ= 5248;ﻪ ﺍﻟﻬﻰ ﺣﻀﻮﺭ ﺫ&= #65259;ﻨﻰ ﺧﻮﺩ ﻣﻴﮑﻨﺪ، &#= 65175;ﺎ ﺗﻮﺍﻥ ﻃﺒﻴﻌﻰ &= #65261; ﺩﺍﺋﻢ ﺗﻮﺟّﻪ &#= 65197;ﺍ ﻫﺮﭼﻪ ﻧﻴﺮﻭﻣ&#= 65256;ﺪﺗﺮ ﺩﺭ ﻳﻚ ﺳﻮﮊﻩ ﻫ= ﺮﭼﻪ ﻭﺍﻟﺎﺗﺮ ﺍﺩﺍ&#= 65251;ﻪ </spa= n>ﺑﺪﻫﺪ.ﻭ ﺍﻳA= 254; ﻫﻤﺎن گفته ﺣﻀﺮﺕ ﻋʌ= 48;ﻰّ ﺍﺳﺖ،ﮐﻪ ﺍﮔﺮ &#= 65255;ﻤﺎﺯ ﺍﻣﺮﻭﺯ ﻣﺎﻧﻨ&#= 65194; ﺩﻳﺮﻭﺯ ﺑﺎﺷﺪ&#= 1548;ﻧﻤﺎﺯ ﺩﻳﺮﻭﺯ ﭘﺬﻳﺮ&#= 65235;ﺘﻪ،ﻭﻟﻰ ﻧﻤﺎﺯ ﺍﻣﺮﻭﺯ &= #64344;ﺬﻳﺮﻓﺘﻪ ﺷﺪﻧﻰ ﻧﻴﺴﺖ.ﺯ&= #65267;ﺮﺍ ﺗﻮﺟّﻪ ﺍﻣﺮﻭ= 5199; ﺳﺎﻟک ﺒﺼﻮﺭﺕ &#= 65165;ﻟﻬﻰ ﻭﻭﺳﻴﻠﻪ ﺗﻮﺳ&#= 1617;ﻞ ﺧﻮﺩ،ﺑﺎ ﻫﻤﺎ= 5253; ﺩﺭﺟﻪ ﺗﻮجّه = 08;ﺗﺨﻴّﻞ دیرﻭﺯ ﺍﻭ ﺍﺳA= 174;.ﭘس ﮐﺎﺭ ﺟﺪﻳﺪﻯ ﻧ&= #65208;ﺪﻩ ﻭﺗﮑﺮﺍﺭﻯ ﺑﻰ &= #65191;ﺎﺻﻴّﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ<sp= an dir=3DLTR>.ﻭ ﺑﻘﻮﻝ ﺣﺎﻓﻆ ﭼ&= #65256;ﺎﻥ ﮐﻮﺷﺶ ﺑﻴﺸﺘﺮ &= #65261; ﺑﻬﺘﺮ ﺩﺭ ﺻﻮﺭ&= #65173; ﻣﺤﺒﻮﺏ ﺩﺭﺧﻴ&#= 65166;ﻝ ﺧﻮﺩ ﻧﻤﺎﻳﻢ، &#= 64400;ﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65169;ﺤﻘﻴﻘت ﺸﺒیه ﺸﻮﺩ. ﻭ ﺗ&= #65252;ﺎﻡ ﺍﺷﻌﺎﺭ ﺣﺎﻓﻆ &= #65207;ﻴﺮﺍﺯی ﺑﻴﺎﻥ ﻫﻤﻴﻦ ﺍ&= #65187;ﻮﺍﻝ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗ&= #65192;ﻴّﻞ ﻋﺎﺷﻘﺎﻧﻪ ﺧﻮ&#= 65193; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﮔ= ﺎﻫﻰ ﺍﺯ ﺣﻀﻮﺭﻣﺤﺒ&#= 65262;ﺏ ﻣﻴﮕﻮﻳﺪ،که ʋ= 70;ﺘﻦ ﺑﻨﺰﺩ ﺍﻭﺑﻴﺎ&#= 65169;ﺪ،که ﭽﻮﻥ ﺩﺭ ﺫﻫﻦ ﺩ= ﺭﺗﺨﻴّل ﺨﻮﺩ ﺩﺍﺭﺩ. ﻭﭼ= ﻮﻥ </spa= n>ﺗﮑﻤﻴﻞ ﺗﺨʌ= 68;ّﻞ ﺩﺳت ﺩﺍﺩ،ﺁﻧ@= 405;ﺎﻩ سالک ﺷﺎﻳﺴﺘ᥽= 8; ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﺑﺮﺗﺮﻯ &= #65251;ﻴگردد. ﺗﺎ ﺁﻥ ﺗﺨﻴّﻞ &= #65183;ﺪﻳﺪ ﭼﮕﻮﻧﻪ ﺻﻮﺭﺕ &= #64404;ﻴﺮﺩ،ﮐﻪ ﺍﻣﺮﻭﺯ ﭼﻮﻥ ﺩ&= #65267;ﺮﻭﺯ ﻧﺒﺎﺷﺪ. ﺩﺭ ﻏﻴ= ﺮ ﺳﺎﻟﮑﺎﻥ ﻫﺮ ﻟ&= #65188;ﻈﻪ ﭼﺸﻢ ﺍﻧﺴﺎﻥ ﺑ&= #65170;ﺴﻴﺎﺭﻯ ﺳﻮﮊﻩ ﻫﺎ ﻣﻴﺮ&= #65203;ﺪ، ﮐﻪ ﻫمه ﭽﻴﺰﺩ= 5165;ﻧﻰﻫﻴﭻ ﻧﺪﺍﻧﻰ ﻣﻴﮕﺮ&#= 65193;ﺩ.<o:p></o:p> = 5193;ﺭ ﻣﻮﺿﻮﻉ ﺗﻮﺟّ= 5258; ﺳﺎﻟﻚ ﺑﺴﻮﮊﻩ &= #65169;ﺮﺗﺮ ﺗﺨﻴّﻞ،ﻭ ﻳﺎ = 5187;ﻀﻮﺭﻯ ﻭﺍﻟﺎﺗﺮ ﻭﺩﺭ &= #65251;ﺤﻴﻂ ﺳﺎﮐﺖ ﻭ ﺁﺭﺍﻡ = ﻭﺗﺎﺭﻳﮑﻰ ﻧﺴﺒﻰ،ﺑﺪﻭﻥ = 5259;ﺮ ﺳﻮﮊﻩ ﻣﺘﺤﺮﻙ &= #65251;ﻨﺤﺮﻑ ﮐﻨﻨﺪﻩ ﻧﻈﺮ،= 5261;ﻧﻴﺰ ﺩﺭﺩﺭﺟﻪ ﺍﻳﻤ&#= 65166;ﻥ ﻭ ﺑﺎﻭﺭﻯ ﺍﺯ ﺳ= ﻮﮊﻩ،ﻭ ﺍﺭﺯﺵ ﻳﺎ ﻣﻘﺎ&= #65249; ﺁﻥ،ﭼﻮﻥ ﺗﺨﻴ= 617;ﻞ ﺻﻮﺭﺕ ﺍﻟﻬﻰ ﭘ&= #65268;ﺮ ﮐﻪ ﺻﻮﺭﺕ ﺍﻭﺭ&= #65165; ﺻﻮﺭﺕ ﺧﺪﺍ ﻣﻴ&= #65194;ﺍﻧﺪ، ﻫﻤﺎﻥ ﮔﻮﻧﻪ که ﺩﺳﺖ ﻭﺯﺑﺎ= 5253; ﺍﻭﺭﺍ ﺍﻟﻬﻰ ﻣ&= #65268;ﺪﺍﻧﺪ. ﻭﺣﺘﻰ ﺧﻄﺎﻯ ﺍ&= #65175;ّﻔﺎﻗﻰ ﺍﻭﺭﺍ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ ﺩﺭﺳﺖ ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65194;.ﮔﺮﭼﻪ ﺩﺭ ﻧﻈﺮ ﺩﻳﮕﺮ&= #65165;ﻥ ﻧﺎﺩﺭﺳت ﺒﺎﺷ= 5194;. ﺗﻤﺎﻡ ﻭﻗﺖ ﻋﻤ&= #65246; ﮐﺮﺩن ﻮﺩﺭ ﺯﻣ&#= 65166;ﻧﻬﺎﻯ ﻃﻮﻟﺎﻧﻰ، ﺳﺎ= 5247;ﻚ ﺩﺭ ﺷُﺮُف ﺸﻬA= 262;ﺩ ﺩﺭ ﮔﻮﺩﺍﻝ ﭼﻮ&= #65253; ﻗﺒﺮ ﺑﺮﺍﻯ ﺍﻳ&= #65254; ﺍﺳﺖ،ﮐﻪ ﻧﻪ ﻓ&#= 65240;ﻂ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻓ&= #65198;ﺍﻣﻮﺵ ﮐﻨﻨﺪ،ﺑﻠﮑﻪ = 5169;ﺎﺍﻳﻦ ﻋﻘﻴﺪﻩ ﻭﺍﻳﻤ&#= 65166;ﻥ ﮐﻪ ﻣﺮﮒ ﺁﺧﺮ ﻋ= ﻤﺮ ﺑﺸﺮﻯ ﺳﺮ ﺑﺮﺳ&= #65194;ﻭﺧﻮﺩ ﻣﻮﻓﻖ ﺑﻨﺠﺎﺕ &= #65207;ﻬﻮﺩﻯ ﻗﺎﺋﻢ ﺷﺪه ﺒﺎ&#= 65207;ﺪ،ﻣﮕﺮﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮگ ﻮﺍبلّ ﻫﻤﺎﻧʋ= 84;ﺎ ﻧﻴﺰ ﻣﺮﮒ ﻃﺒﻴ&= #65228;ﻰ ﻭﻧﻬﺎﺋﻰ = ﺧﻮﺩﺭﺍﻣﻴﻨﻤ= 5166;ﻳﺪ،ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺯﻧﺪ&#= 65257; ﺑﻮﺩﻥ ﻧﻴﺴﺖ.ﻭ = ﺗﺎ ﺩﻧﺒﺎﻟﻪ ﺭﺍﻩ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﭘس ﺍﺯ &= #65251;ﺮﮒ ﺩﺭ ﺗﻮﻟﺪ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮﻯ ﺩﻧﺒﺎ&#= 65245; ﻧﻤﺎﻳﺪ.ﺻﺒﺮ ﺑ&= #65268;ﺸﺘﺮ ﺳﺎﻟﻚ ﺍﺯ ﻣﺸﮑ&= #65248;ﺎﺕ ﻣﺤﻴﻄﻰ،ﻭ ﺑﺎ &#= 65175;ﺄﺧﻴﺮ ﻧﺠﺎﺕ ﻭ ﺑﺎ ﺷﻬ= ﻮﺩ ﺑﺮﺗﺮ ﺟﺪ= ;ﻳﺪ،ﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺻ&= #65194;ﺍﻗﺖ ﺑﻴﺸﺘﺮ ﺧﻮﺩ ﺑ&= #65192;ﺪﺍﻭﻧﺪ ﻭ ﺻﻮﺭﺕ ﭘﻴﺮ ﻣ= ﻮﺭﺩ ﺗﺨﻴّﻞ ﺩﺍﺋﻢ &#= 65191;ﻮﺩ،ﻭﭘﺸﺖ ﮐﺎﺭی ﺪﺭ ﺗﻮﺳ&#= 1617;ﻞ ﺩﺍﺋﻢ، ﻫﺮﭼﻪ &#= 65169;ﻴﺸﺘﺮ ﺍﻫﻤﻴّﺖ ﺩﺍﺩ= 5253; ﺑﻨﻈﺮﻳّﺎﺕ ﭘ= 5268;ﺮ ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﺑ&= #65268;ﺸﺘﺮ ﺩﺳﺘﻮﺭﺍﺕ ﻭ ﺗ&= #65228;ﻠﻴﻤﺎﺕ ﺍﻭ، ﻭ ﻫﺪﻓﮕﻴ&#= 65198;ﻯ ﻭثبات ﺪﺍﺋﻢ ʋ= 93;ﺭ ﺗﻦ ﻭ ﭼﺸﻢ ثاﺑ&#= 65174;، ﮐﻪ ﺣﺘﻰ ﭘﻠﻚ ﭼ= ﺸﻤﺎﻥ ﺑﻬﻢ ﻧﻤﻰ ﺯﻧﺪ&= #1548;ﺗﺎ ﻣﺒﺎﺩﺍ &#= 65175;ﺼﻮﺭ ﻣﺤﺒﻮﺏ ﺩﺭ ﺫﻫ&= #65254;،که ﺒﺴﺨﺘﻰ ﺗﺮﺳﻴ&#= 65250; ﺷﺪﻩ،ﺍﺯ ﺩﺳﺖ &#= 65261;ﭼﺸﻢ ﺍﻭ ﺑﺮﻭﺩ ﮐﻪ ﺗ= ﺠﺪﻳﺪ ﻭﺿﻮ ﻟﺎﺯﻡ گر= 583;د. ﻳﻌﻨﻰ ﻭﻯ ﺳﻮ ﻭ= ﺳﻤﺖ ﻭ ﻗﺒﻠﻪ ﻭﻧﻮﺭ = ﺍﻟﻬﻰ ﺻﻮﺭﺕ ﭘﻴﺮ ﺩﺭ&= #65175;ﺨﻴّل ﺨﻮﺩ که ﻬﻴﭻ ﺣ&#= 65166;ﺩثه اﻯ ﻧﺒﺎﻳﺪﺑﺎ= 5227;ث ﺒﻬﻢ ﺧﻮﺭﺩن ا= 5267;ﻦ ﻭﺿﻮ ﻳﺎ ﺳﻤت ا&#= 65247;ﻬﻰ ﺳﺎﻟﻚ ﺷﻮﺩ. ﮔﻮ= ﺋﻰ (ﺣﺪثی) ﺩﺭ ﻧﻤﺎ&= #65199; ﺑﺎﺷﺪ، ﮐﻪ ﺗﺮ&#= 65241; ﺻﻠﺎﺕ ﻣﻴﺸﻮﺩ.&= #65261; ﺻﻠﺎﺕ،ﻧﻤﺎﺯ = 5259;ﻤﺎﻥ ﺍﺭﺗﺒﺎﻁ ﻭ ﺻﻠ&= #65258; ﻫﺎﻯ ﺳﺎﻟﻚ ﺑﺎ = ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.<o:p></o:p> = 4400;ﺸﺘﻦ ﻫﻮﺳﻬﺎ ﻭ ﺑﻰ ﺍ= ﻋﺘﻨﺎﺋﻰﻫﺎ به ﺧﺴﺘﮕﻴﻬﺎ = 5261; ﺩﻝ ﺯﺩﮔﻰ ﻫﺎ،&#= 65193;ﺭ ﺳﺎﻟﻚ ﮐﻤﻚ ﺑﻌ&= #65252;ﻞ ﺗﻮﺟّﻪ ﻭ ﺩﻗّ= 5174; ﺍﻭ ﻣﻴﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﻣﻮ&= #65197;ﺩ ﺩﻗّﺖ ﺍﻧﺴﺎﻧ= 5260;ﺎﻯ ﻋﺒﺎﺩﻯ ﻣﻄﺮﺡ &= #65255;ﻴﺴﺖ.ﺍﮔﺮ ﻣﻴﮕﻮﻳﻨﺪ،ﺍA= 191;ﺘﻠﺎﻑ ﻃﺮﺯ ﺗﻮﺟّﻪ ﺩ&#= 65197;ﺍﻧﺴﺎﻧﻬﺎ،᥽= 1;ﺮﺑﻮﻁ ﺑﺸﺮﺍﻳﻂ ﺧﺎﺭ&#= 1580;ی اﺳﺖ، ﮐﻪ ﻫﺴﺖ.&#= 65261;ﻳﺎ ﺑﻌﻠت ﺘﻔﺎﻭت = 5194;ﺭﻣﻘﺎﻡ ﻭ ﺭﻭﺍن اﺳﺖ، که ﺪﺭ ﺭﻭﺍﻧﺸ= 5256;ﺎﺳﺎﻥ ﻣﺨﺘﻠف اﺳﺖ ک= 07; هست. و ﻧﺘﻴﺠﻪ = 5153;ﻥ نیز ﺩﺭﺳﺖ ﻧﻴA= 204;ﺖ، ﻫﻤﻴﺸﻪ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﻳﮑﺴﺎﻥ ﺗﻮﺟّ= 5258; ﺩﺍﺭﻧﺪ.ﮔﺎﻫﻰ &= #65193;ﺭﺍﻧﺴﺎﻧﻬﺎ ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264; ﺗﺤﮑّﻢ ﺩﺭ ﻓﻬ&#= 65250; ﻭ ﺑﺮﺩﺍﺷﺖ ﻭ ﺍ= ﻋﺘﻘﺎﺩﺍت اﻓﺮﺍﺩ ﻣﻴﺒﺎ= 5207;ﺪ .ﻭﮔﺎﻫﻰ ﻋﻘﺪﻩ = ﻫﺎﻯ ﺭﻭﺍﻧﻰ،ﮐﻪ ﺧ= 5262;ﺩ ﺳﺎﺯﻧﺪﻩ ﺷﺮﺍ&#= 65267;ﻂ ﺧﺎﺭﺟﻰ ﻏﻴﺮ ﻃ&= #65170;ﻴﻌﻰ ﻣﻴﺸﻮﺩ.ﻭﻟﻰ ﺩ&= #65197; ﺳﺎﻟﮑﺎﻥ،ﻧﻪ = 5235;ﻘﻂ ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264;،ﮐﻪ ﺑﺎ ﻋﺰﻟﺖ ﺳﻠﻮ&= #64400;ﻰ ﻭ ﺗﺤﺮﻳﻢ ﺍﺭﺍ&= #65193;ﻯ ﺧﻮﺩ ﺍﺯ ﻣﺤﻴﻂ = ﺧﺎﺭﺟﻰ،بی ﺃثر ﺷﺪﻩ،ﺣﺘʌ= 64; ﺳﺎﻟﮑﺎﻥ ﺭﻭﺍﻥ ﻭﻧﻔس ﺍ&#= 65251;ّﺎﺭﻩ ﺧﻮﺩﺭﺍ ﻧﻴﺰ، &#= 64380;ﻨﺎﻥ ﺑﺎﺳﺘﻀﻌﺎف ﻤ= 5268;ﮑﺸﺎﻧﺪ، که ﺒﻤﺮﺯﻫﺎﻯ = 5251;ﺮﮒ ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ.&= #65153;ﻧﮕﺎﻩ ﺗﺴﻠﻴﻢ ﺳﺎﻟﻚ &= #65169;ﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺻﺎﺩﻗﺎ&#= 65255;ﻪ ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﺩ&= #65203;ﺖ ﺩﺍﺩﻩ،ﺗﻮﺟّʌ= 58; ﺻﺪ ﺩﺭ ﺻﺪ ﻣﺎﻧﻨﺪ&= #65263;،ﺑﺴﻮﮊﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺩﺍﺭﺩ.ﮐﻪ ﺁﻏﺎ&= #65199; ﺍﺯ ﺻﻮﺭﺕ ﭘﻴﺮ = ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺗﺎ ﻣﺮﺍﺗﺐ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺷﻬﻮﺩ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ،ﻭ ﻫﻔﺖ &#= 65207;ﻬﻮﺩ ﻗﻮس ﻧﺰﻭﻝ ﮐﺎ&#= 65251;ﻠﺎﻥ ﻭﻟﺎﻳﺖ،ﺩﺭ ﻃ= 5198;ﻳﻘﺖ ﻣﺤﻤﺪﻯ ﺍﺳﺖ. ﺍ= ﻳﻦ ﺍﻧﺘﺨﺎﺏ ﺷﺨﺺ&#= 1548;ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺡ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﭼﻘﺪﺭ ﺷﺮﺍ&= #65267;ﻂ ﻣﺤﻴﻂ ﺭﺍ</s= pan> &#= 65191;ﻨثی ،ﻭ ﻳﺎ ﺣﺘﻰ ﺗﺒ&= #65194;ﻳﻞ ﺑﺸﺮﺍﻳﻂ ﻣثب= 75;ی،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻬﺪﻑ &= #65203;ﻠﻮﮐﻰ ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ.&= #65261; ﺣﺘﻰ ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﮑﺎﻥ ﺧﻮﺩ ﺷﺮﺍﻳﻂ ﻓ&= #65198;ﺍﻫﻢ ﻣﻴﮑﻨﺪ.<o:p></o:p> = 5165;ﻳﻦ ﻓﻠﺎﺳﻔﻪ ﻣﻌﺘ&#= 65240;ﺪﻧﺪ،ﮐﻪ ﻧﻔس ﻳﺎ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﮐﻪ ﮔﺎﻫﻰ ﺫﺍﺕ = ﻳﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65255;ﻴﺰ ﻣﻴﮕﻮﻳﻨﺪ، ﺳ= 5166;ﺧﺘﻤﺎﻥ ﺍﻳﻦ ﻧﻔس ﻭ ﺫﺍ&= #65173;،ﺍﺯ ﻫﻤﺎﻥ ﻣﻮﺿﻮﻋ&#= 65166;ﺗﻰ ﺗﺸﮑﻴﻞ ﺷﺪﻩ،= 4400;ﻪ ﺷﺨﺺ ﺧﻮﺩ ﺍﻧﺘ&= #65192;ﺎﺏ ﮐﺮﺩﻩ ﺍﺳﺖ.ﮐﻪ = ﺍﺯ ﺑﻴﻦ ﺷﺮﺍﻳﻂ ﺧ&= #65166;ﺭﺟﻰ،ﺑﺮﺧﻰ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻩ &= #65165;ﺳﺖ.ﻭﻧﻪ ﺍﻳﻨﮑﻪ ﻣﺠﻤﻮ&#= 65227;ﻪ ﻭ ﮐﻞ ﻋﻨﺎﺻﺮ ﺧ= ﺎﺭﺟﻰ،ﺫﺍﺕ ﺣﻘﻴﻘﻰ ﺭﺍ ﺗﺸ&= #64401;ﻴﻞ ﻣﻴﺪﻫﻨﺪ.ﺍﮔﺮ &= #65207;ﺮﺍﻳﻂ ﺩﺭﻭﻥ ﺭﻭﺍﻥ ﺍ&= #65235;ﺮﺍﺩ ﻣﻄﺮﺡ ﻧﺒﻮﺩ ﮐ&= #65258; ﻫﺴﺖ. ﺁﻧﮕﺎﻩ ﺑ= ﺎﻳﺪ ﺗﺼﻮﺭ ﮐﺮﺩ، ﮐ&#= 65258; ﻫﻤﻪ ﺫﺍﺗﻬﺎ ﺑ&= #65166;ﻳﺪ ﺫﺍﺗﻰ ﻳﮑﺴﺎﻥ &= #65169;ﻮﺩﻩ ﺑﺎﺷﻨﺪ ﮐﻪ ﻧﻴ&= #65204;ﺖ.ﺯﻳﺮﺍ ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264; ﺑﺮﺍﻯ ﻫﻤﻪ ﻳﮑ&= #65204;ﺎﻥ ﺍﺳﺖ.ﻭﻟﻰ ﺷﺮﺍ&= #65267;ﻂ ﺧﺎﺭﺟﻰ،ﭼﻮﻥ = 5195;ﺭﺍﺕ ﺁﺏ ﻧﻴﺴتند ﮐA= 258; ﺗﻤﺎﻡ ﻣﺤﻴﻂ ﻳ&= #65242; ﺩﺭﻳﺎ ﺭﺍ، ﻣﺎ&#= 65255;ﻨﺪ ﻫﻢ ﻣﻴﮑﻨﺪ. ﺑﻠ= ﮑﻪ ﻫﺮﮔﻮﺷﻪ ﺟﻬﺎ&#= 65253; ﻭ ﻫﺮ ﻣﺤﻴﻂ ﺯﻧ= ﺪﮔﻰ ﺍﻓﺮﺍﺩ،ﻭﺣﺘA= 264; ﺍﻗﻮﺍﻡ ﻭﻣﻠﻞ &= #65255;ﻴﺰﺷﺮﺍﻳﻂ ﺧﺎص ﺨﻮﺩﺭﺍ ﺩ&#= 65165;ﺭﻧﺪ. ﻫﺮﺧﺎﻧﻮﺍﺩﻩ &#= 65169;ﻴﻚ ﻧﺤﻮ،ﻭ ﻫﺮ ﺳﻄ&#= 65186; ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍ&= #65239;ﺘﺼﺎﺩﻯ ﺑﻴﻚ ﻧﺤﻮ. ﻭ ﻫﺮ= ;ﮔﻮﻧﻪ ﺟﺎﻣﻌﻪ ﺍﻧﺴﺎ&#= 65255;ﻰ ﻭ ﻳﺎ ﮐلّ ﺠ&= #65166;ﻣﻌﻪ ﺑﺸﺮﻯ ﺑﻴﻚ ﺷﮑ&= #65246; ﻧﻤﻴﺒﺎﺷﻨﺪ.ﻭ&#= 65247;ﻰ ﺷﺮﺍﻳﻂ ﺩﺭﻭﻧ&#= 65264; ﻣﻬﻢ ﺍﺳﺖ،ﮐﻪ &#= 65227;ﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65165;ﺳﺖ.ﮐﻪ ﺍﺯ ﺷﺮﺍﻳﻂ ﺧﺎ&= #65197;ﺟﻰ ﻗﺴﻤﺘﻰ ﺭﺍ ﻣﻰ = ﭘﺴﻨﺪﻧﺪ ﻭ ﺍﻧﺘﺨﺎﺏ ﻭ ﺗ= ﮑﺮﺍﺭ ﺁﻥ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194;.ﻣثلا ﺩﺭﺷﻠﻮﻏﻰ ﺑﺎ&#= 65207;ﻨﺪ، ﻳﺎ ﺩﺭ ﺍﻧﺰﻭﺍ&= #65263; ﺷﺨﺼﻰ ﻭ ﻳﺎ ﺍﻧ= ﺘﺨﺎﺏ ﺑﺮﻭﻥ ﮔﺮﺍﺋﻰ &= #65169;ﺮﺍﻯ ﮐﺴﺐ ﺳﻮﺩ ﺑﻴﺸ&= #65176;ﺮﻭﻳﺎ ﺩﻓﻊ ﺧﻄﺮ، &#= 65261;ﺑﺎ ﺍﻧﺘﺨﺎﺏ ﺩﺭﻭ&#= 65253; ﮔﺮﺍﺋﻰ ﺑﮑﻨﻨ&#= 65194;،ﮐﻪ ﺍﮐثر ﺍﻧﺴﺎﻧA= 260;ﺎ،ﭘس ﺍﺯ ﺷﮑﺴﺖ ﺩﺭ ﺑ= ﺮﺍﺑﺮ ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264;،ﺑﺪﺭﻭﻥ ﮔﺮﺍﺋﻰ ﻣﻴﺮﻭ&#= 65255;ﺪ.ﺑﺨﺼﻮﺹ ﺩﺭ ﭘﻴﺮﻯ ﻭ ﺿﻌ= ﻒ ﺗﻦ،ﻭ ﺩﺭ ﻭﺭﺷ&#= 64401;ﺴﺘﮕﻰ ﻫﺎﻯ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﻭ ﺍﻗﺘﺼﺎﺩﻯ.ﺍ&= #65251;ﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻣ&= #65262;ﺿﻮﻉ ﮐﺎﻣﻠﺎ ﺑﻌﮑس &#= 65165;ﺳﺖ،ﮐﻪ ﻧﻪ ﻓﻘﻂ ﻧﻘﺶ ﺷ= ﺮﺍﻳﻂ ﺩﺭﻭنی عقدﻩ ᥽= 9;ﺎ ﺭﺍ ﺩﺭﻳﺎﻓته = 575;ﻧﺪ،ﺑﻠﮑﻪ ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ<s= pan dir=3DLTR> </spa= n>ﺗﺰﮐﻴﻪ ﺭﻭʋ= 65;ﻥ ﺧﻮﺩ ﺍﺯ ﺗﻤﺎﻡ = ﻋﺎﺩﺍﺕ ﻭ ﻋﻘﺎﻳﺪ ﻭﻣﻌ&= #65166;ﻳﺐ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ.&#= 65261;ﻧﻪ ﺑﺎ ﺍﻧﺘﺨﺎﺏ ﭼ&= #65256;ﺪ ﻋﻴﺐ ﺧﻮﺩ، ﺑﻠ&#= 64401;ﻪ ﮐﻞّ ﺭﻭﺍﻥ ﻭ ﻧ&= #65236;س ﺣﻴﻮﺍﻧﻰ ﻭ ﺍﻣ&= #1617;ﺎﺭﻩ ﺧﻮﺩ.ﭼﻮﻥ ﺳﺎﻟ&= #65242; ﺯﻣﺎﻥ ﺩﺭﺍﺯﻯ &= #65193;ﺭ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ&#= 1548; ﻭﺗﻮﺟّﻪ ﻭﺗﻮ= 5203;ّﻞ ﻋﺒﺎﺩﻯ ﺧﻮﺩ،= 5165;ﮐثر ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264;،ﻭ ﺍﮐثر ﺷﺮﺍﻳﻂ = 5193;ﺭﻭﻧﻰ ﺧﻮﺩ ﺭﺍ ﻧﺎﺩﻳ&= #65194;ﻩ ﻣﻴﮕﻴﺮﻧﺪ.ﺗﺎ&#= 65227;ﻮﺍﻣﻞ ﺍﻟﻬﻰﻓﺮﺻﺖ ﺍ&#= 65267;ﻦ ﺭﺍ ﺧﻮﺍﻫند ﺩ= 5165;ﺷﺖ،ﮐﻪ ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﺳﺎﻟﻚ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﺑﺪﻫﻨﺪ.ﻭﺗﺎ ﺑ&= #65188;ﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈ&= #65198; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65169;ﺮﺳﻨﺪ،ﮐﻪ ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ&#= 1548;ﻳﻌﻨﻰ ﺁﻣﺎﺩﮔﻰ ﺑﺮﺍ&#= 65263; ﺗﻮﻟﺪ ﺩﺭ ﻧﺴﺦ = ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑﻌﺪﻯ ﻣ&= #65262;ﻓق گرﺩﻧﺪ. ﺑﺨﺼﻮ= 5209; ﺩﺭﮐﺎﻣﻠﺎﻥ ﻭ&#= 65247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ،ﮐﻪ ﺑ= 5166; ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194; ﺩﺭﻧﻮﻉ &#= 65227;ﻈﻴﻢ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﺁﻧﻬﻢ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ.ﻟﺬﺍ ﺍﻳﻨﺎﻥ ﻧﻔس ﺭ&#= 65165; ﺑﺘﻠﺎﺵ ﺧﻮﺩ ﺳ&= #65166;ﺧﺘﻪ اند.ﻭ ﺍﺯ ﺍﻣﻮ= 5197; ﺧﺎﺭﺟﻰ ﺍﮔﺮ ﮐ&= #65258; ﺷﺨﺺ ﻧﺨﻮﺍﻫﺪ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﮐﻨﺪ . ﻭﺍﻟ= ّﺎ ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264;، ﺣﺘﻰ ﺁﻧﭽﻪ ﻇﺎ&= #65259;ﺮﺍ ﻣﻔﻴﺪ ﭼﻮﻥ ثر= 608;ت ﻮ ﻣﻘﺎﻡ ﻭ ﻋﻠﻢ= ﻭ ﻏﻴﺮﻩ ﺍﺳﺖ،ﺩ= 5197; ﺑُﺮﺩ ﺩﻭﺭﺗﺮ &#= 65169;ﺮﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ، ﺑ&#= 65166;ﻋث ﺁﺳﻴﺐ ﻭ ﺿﺮﺭ ﺑ= ﻴﺸﺘﺮ ﺍﺯ ﺁﻥ ﻣﻨﺎﻓﻊ = ﺍﺳﺖ.ﺯﻳﺮﺍ ﻓﺮﺻﺖ ﺳﺘﻤﮕﺮ&#= 65263; ﻭ ﻓﺴﺎﺩ ﻭ ﻗﻬﻘ= ﺮﺍ ﻣﻴﺪﻫﻨﺪ.ﻭﻟﻰ &= #65203;ﺎﻟﮑﺎﻥ ﺗﻮﻗﻒ ﺗﺤﺖ ﺗﺄ&= #1579;یر ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264; ﻣﻴﮑﻨﻨﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﺣﺬﻑ ﻓﺸﺎﺭ ﺷﺮ&= #65165;ﻳﻂ ﺩﺭﻭﻧﻰ ﻧﻔس ﺍ&#= 65251;ّﺎﺭﻩ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﻳﺎﺻﻄﻠﺎﺡ ﺗﻮ&#= 65183;ّﻪ چون ﻓﻌﻠﻰ ﺍﺳA= 174;،ﮐﻪ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺣﻴ= ﺎﺕ ﺗﻤﺎﻣﻰ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﻗﺮﺍﺭﺩﺍﺭﺩ. ﻭ = ﺑﺮﺣﺴﺐ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺳﺖ.ﺯﻳﺮﺍ ﺍﻧﺘﺨﺎﺏ ﻧﻴﺰ &= #65169;ﺮﺣﺴﺐ ﻧﻔس ﺍﺳﺖ،ﮐﻪ = 5251;ﻮﺭﺩ ﺗﻮﺟّﻪ ﻗﺮﺍﺭ &#= 65169;ﮕﻴﺮﺩ ﻳﺎ ﻧﮕﻴﺮﺩ.ﻭﻟ&= #65264; ﺳﺎﻟﮑﺎﻥ ﺟﺰ ﻫ&= #65194;ﻑ ﺍﻟﻬی ﻮﻟﻘﺎﻯ= 5207;ﻬﻮﺩﻯ ﺍﻧﺘﺨﺎﺑﻰ ﻧﺪ&#= 65165;ﺭﺩ.ﻭﺍﻧﺘﺨﺎA= 169;ﻰ ﺩﻳﮕﺮﻯ ﻧﻤﻴﮑ&#= 65256;ﻨﺪ. ﻭﺣﺘﻰ ﻫﻴﭽﮑﺎ&#= 65197;ﻯ ﺟﺰ ﮐﺎﺭﻯ ﻧﮑﺮ&= #65193;ﻥ ﻧﺪﺍﺭﺩ. ﺍﻟﺒﺘ&= #65258; ﺍﮔﺮ ﺳﺎﻟﻚ ﺻﺎ&= #65193;ﻕ ﻭ ﺷﺎﻳﺴﺘﻪ ﺑﺎ&= #65207;ﺪ.ﺍﻣﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺍﻧﺘﺨﺎﺑﻰ ﺟﺰ</= span> </spa= n>ﺭﺳﺎﻧﺪﻥ ﺳʋ= 66;ﻟﮑﺎﻥ ﺧﻮﺩ ﺑﻠﻘﺎی ا= 5247;ﻬﻰ،ﺣﺪّ ﺃﮐثر ﺍﻧﺘﺨﺎ= 76; ﻮﻏﺎﻳت اﻟﻬی ﻨﺪﺍﺭﻧA= 194;. ﻭ ﻟﺬﺍ ﺑﺨﻮﺩ ﻫ= ﻢ ﺭﻧﺞ ﻭ ﺯﺣﻤﺖ ﺍ= ﺧﺘﻴﺎﺭ ﺩﻳﮕﺮی ﻨﻤﻴﺪ= 5259;ﻨﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺍﺧﺘﻴﺎﺭ &= #65255;ﺎ ﺩﺭﺳﺖ ﮐﺮﺩﻧﺪ. = ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺍﺯ = 5255;ﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ&#= 1548;ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭ&= #65211;ﻮﺭﺕ ﻭﺳﻴﺮﺕ ﺧﺪﺍﻭ&#= 65255;ﺪﻫﺴﺘﻨﺪ.ﺍﻟA= 176;به ﺘﻨﻬﺎ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ،ﻭ= 5255;ﻪ ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﻣ&= #65198;ﺩﻡ، ﮐﻪ ﺧﻴﺎﻝ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194;،ﻭ ﻧﻤﻴﺘﻮﺍﻧﻨﺪ &#= 65267;ﺎ ﻣﻰ ﻓﻬﻤﻨﺪ ﻭﻟ&= #65264; ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺍﻧﺘ&= #65192;ﺎﺏ ﮐﻨﻨﺪ ﭘس ﻫﻤﭽ&#= 65256;ﺎﻥ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ . ﺍﻟﺒﺘ= ﻪ ﻓﻠﺎﺳﻔﻪ ﺑﺮﺍ&#= 65263; ﺣﺮﮐﺖ ﻧﻔس ﺩﺭ &= #64400;ﺎﺭ ﺗﻮﺟّﻪ ﻭ ﺗﻔﮑ&#= 1617;ﺮﻣﻴﮕﻮﻳﻨﺪ.ʄ= 00;ﻪ ﺷﺎﻳﺪ ﮐﻤﻴّﺖ &#= 65227;ﺒﺎﺩﺍﺕ ﻗﺸﺮﻯ ﺩﺭ ﻧﻈﺮ = ﺑﺎﺷﺪ. ﻭ ﺍﻟّﺎ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺭ ﺗﻔﮑّﺮ ﻭﺗ&#= 65262;ﺟّﻪ ﺣﺮﮐﺘﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ،ﻭ ﺑﺎﻟﻌﮑس ﺗﻮﻗ= 617;ﻒ ﻫﺮ ﺣﺮﮐﺘﻰ ﺩﺭ = ﺗﻦ ﻭ ﭼﺸﻢ ﻭ ﺻﻮﺭﺕ= ﻗﺮﺍﺭﮔﺎﻩ ﭼﺸﻤﺎن ﺪﺍﺭﻧ= 5194;.<o:p></o:p> = 5251;ﺴﺄﻟﻪ ﺟﻬﺪ ﻭﮐﻮﺷﺶ ﺗ&= #65256;ﻬﺎ ﺩﺭﺟﻬﺎﺩ ﺳﺎﻟ&#= 64401;ﺎﻥ ﻭﻟﺎﻳﺘﻬﺎ ﻣﻄ&#= 65198;ﺡ ﺍﺳﺖ.ﻭنه ﺤﺘﻰ &#= 65199;ﺣﻤت ﻤﻄﺎﻟﻌﻪﺑﻴﺸ= 5176;ﺮ،ﻭ ﺟﻬﺪ ﺩﺭ ﺗﻔﮑّ&#= 65198; ﺑﻴﺸﺘﺮﻭﻋﻤﻴ= 5238; ﺗﺮ،ﺑﺸﺮﻁ ﺩﺍ= 5207;ﺘﻦ ﺍﺳﺘﻌﺪﺍﺩ ﻭﺷ&#= 65166;ﻳﺴﺘﮕﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺍ&= #65203;ﺖ. ﺁﺩﻡ ﺑﻴﺴﻮﺍﺩ&#= 1548;ﮐﻪ ﺑﺎ ﻫﺮ ﺟﻬﺪی ﺒ&= #65166; ﺳﻮﺍﺩ ﻭ ﻋﺎﻟﻢ = ﻧﻤﻴﺸﻮﺩ. ﭼﻪ ﺭﺳﺪ ﻣﺎﻧﻨ&= #65194; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺟ&= #65260;ﺪ ﻭﮐﻮﺷش ﺒﺎﺷﻨ= 5194;. ﮔﺮﭼﻪ جهاﺩ ﺟA= 256;ﮕﻰ ﺩﺭ ﺯﻣﺎﻥ ﭘﻴﺎ&= #65251;ﺒﺮ،ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺧ&= #65262;ﺩ ﭘﻴﺎﻣﺒﺮ ﺑﻮﺩ&#= 65255;ﺪ.که ﻘﺒﻠﺎ ﺩﺭﺍﺩﻳ&#= 65166;ن ﺴﻠﻮﮐﻰ ﮐﺎﺭ ﻣ&= #65268;ﮑﺮﺩﻧﺪ.ﻭﭼﻮ= 5253; ﺳﺮﻳﻌﺎ ﺑﺸﻬﻮ&#= 65193; ﻣﺼﻄﻔﻮﻯ ﺧﻮﺩ &= #65251;ﻴﺮﺳﻴﺪﻧﺪ، ﺁﺯﻣﺎﻳﺶ ﺍﻟﻬ&#= 65264; ﺁﺧﺮ ﺁﻧﻬﺎ، ﺟ&#= 65260;ﺎﺩ ﺟﻨﮕﻰ ﺑﻮﺩ. ﮐ᥽= 8; ﺣﺘﻤﺎ ﺩﺭ ﺟﺒﻬﻪ ﺟﻨﮓ = ﮐﺸﺘﻪ ﺷﻮﻧﺪ ﻭﻓﺪﺍﺋ&#= 65264; ﮔﺮﺩﻧﺪ.ﮐﻪ ﻳﻚ = ﻧﻮﻉ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺍﺭﺍﺩﻯ ﺁﻧﺎﻥ &= #65165;ﺳﺖ. ﺗﺎ ﺑﻨﻮﺭ ﻗﺎﺋ&= #65250; ﺑﺮﺳﻨﺪ ﻭ ﻫﺮﮔ&= #65200; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻧﺪﺍﺷﺘﻪ، وی= 5; ﺩﺭﺟﺒﻬﻪ ﺟﻨﮓﻣﮑﺮﺭ،ﻧA= 176;ﻮﺍﻧﺴته ﺒﺎﺷند ﺷﺮﺑﺖ = 5207;ﻬﺎﺩﺕ ﺑﻨﻮﺷﻨﺪ.که ﺸ= 5260;ﻴﺪ ﻭﺷﺎﻫﺪ ﻗﺎﺋﻢ &= #65197;ﻭﺡ ﺍﻟﻘﺪس گرﺩﻧʋ= 94;. ﻭ ﻟﺬﺍ ﺍﻳﻨﺎﻥ = ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺯﻧﺪ&#= 65257; ﺍﺯ ﺟﺒﻬﻪ، &#= 65165;ﺷﻚ ﻣﻰ ﺭﻳﺨﺘﻨﺪ،= 5261; ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺩ&= #65227;ﺎﺋﻰ ﻣﻴﺨﻮﺍﺳﺘﻪ ﮐ&#= 65258; ﺧﺪﺍﻭﻧﺪ ﺁﻧﺎ&#= 65253; ﺷﻬﻴﺪ ﻧﻤﺎﻳﺪ .= ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﻧ&= #65204;ﺎﻥ ﮔﺎﻫﻰ ﺣﺎﻟﺖ ﺑ&= #65264; ﺗﻮﺟﻬی ﺪﺍﺭﺩ. &= #64404;ﻮﺋﻰ ﺑﺎ ﭼﺸﻢ ﺑﺎﺯ ﭼ= ﻴﺰﻯ ﺭﺍ ﻧﻤﻰ ﺑﻴﻨﺪ.= ﮐﻪ ﺍﻟﺒﺘﻪ ﺩﺭﺳﺖ &= #65255;ﻴﺴﺖ.ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑﺴﻮﮊ&#= 65257; ﻫﺎﻯ ﺧﺎﺭﺝ ﺍﺯ = ﺧﻮﺩ ﺗ&#= 65262;ﺟّﻪ ﻧﻤﻰ ﮐﻨﺪ،ﻭﻟ= 5264; ﺩﺭ ﺑﺎﻃﻦ ﻭ ﺗﻔ= ﮑّﺮ ﺧﻮﺩ،ﻣﺴﺌﻮﻝ = 5175;ﻮﺟّﻪ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺣ&= #65194;ﻳث ﻧﻔس ﻳﮑﻰﺍﺯ ﺍ&#= 65267;ﻦ ﻣﻮﺍﺭﺩ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﺩﺭ ﻫﻴﭙﻨﻮﺗﻴﺰﻡ &#= 65255;ﻴﺰ،ﺷﺨص ﺒﭽﻴﺰﻯ ﺟﺰ ﺑﺘ&= #65248;ﻘﻴﻦ ﺧﻮﺍب ﺑﮑﻨﻨﺪ= 607; ﺘﻮﺟّﻪ ﻧﺪﺍﺭ= 5193;. ﻭﺍﻧﺴﺎﻥ ﺩﺭ ﺧ&= #65262;ﺍﺏ،ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261;ﻧﻔس ﻭﻳﺎﺩﺭ ﺣﺎﻓﻈ&#= 65258; ﺧﻮﺩﺁﮔﺎﻩ،ﺩA= 197; ﺣﺎﻝ ﺗﻮﺟّﻪ ﺑ&#= 65156;ﻣﺮﻯ ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺳﺎﻟﮑﺎﻥ ﺗﻮﺟ&#= 1617;ﻪ ﺩﺭﺻﻮﺭﺕ ﭘﻴﺮ &= #65193;ﺍﺭﻧﺪ،ﻭﺩﺭ ﺭؤﻳﺎ ﺑﺮﺣﺴﺐ &#= 65175;ﻐﻴﻴﺮﺍﺕ ﺩﺭ ﺍﺣﻮﺍﻝ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﺧﻮﺩ= 548;ﺗﻮﺟﻬﺎﺗﻰ ﺑﺼﺤﻨﻪ ﻫﺎﺋﻰ &= #65251;ﻴﮑﻨﺪ،ﮐﻪ ﮔﻮﺋﻰ ﻣﺤﺘﻮﻳ&#= 65166;ﺕ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻧﻔس ﺮﺍ ﻧﻤﺎﻳ&#= 1588; ﻤﻴﺪﻫﺪ.ﻭﺑﺎﻟ&#= 65156;ﺧﺮﻩ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺗﻮﺟّﻪ ﺩﺭ ﺑﻴ&#= 65194;ﺍﺭﻯ ﺩﺭﺗﻔﮑّﺮ،ﻭʌ= 67;ﺎ ﺩﺭﺍﻣﻮﺭ ﺧﺎﺭ&#= 65183;ﻰ ﺑﺨﺼﻮص ﺴﺎﻟﮑ= 5166;ﻥ ﺩﺍﺭﻧﺪ.ﻭﻳﺎ ﺩ&= #65197;ﺗﻔﮑّﺮ ﻣﻌﻨﻮی ﺒﺮﺍﻯ= 5197;ﻓﻊ ﻣﺸﮑﻠﺎﺕ ﮐﺎﺭ &= #65259;ﺪﺍﻳﺖ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ&#= 1548;ﮐﻪ ﻣﻨﺠﺮ ﺑﺎﻟﻬﺎ&#= 65251;ﺎت ﻠﺪﻧّﻰ ﻣﻴﮕﺮ= 5193;ﺩ.ﮐﻪ ﻫﻤﻴﺸﻪ ﺑﺮﺍﻳ&#= 65208;ﺎن ﺁﻣﺎﺩﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺑﺨﺼﻮﺹ ﺩﺭ ﺗﺄ&= #65251;ّﻞ ﻭﺗﻤﺮﮐﺰ ﺩﺭ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65191;ﻮﺩ . ﺩﺭ ﺧﻮﺍﺏ ﻧﻴﺰ= ; ﻣﺎﻧﻨﺪ ﺑﻴﺪﺍﺭﻯ ﺩﻳﺪ&#= 65255;ﻰ ﻫﺎ ﺩﺍﺭﺩ.ﮐﻪ ﺑ= ﻴﺸﺘﺮ ﮔﺮﺩﺷﻬﺎﻯ ﻣﻠ&#= 64401;ﻮﺗﻰ ﺍﺳﺖ. ﻭﻣﺤﺘﻮﻯ = ﭘﺎﺳﺨﻬﺎﻯ ﺭﺏّ ﻧﺎﺩﻳﺪه = 5170;ﺮﺍﻯ ﮐﻪ ﻣﺸﮑﻠﺎﺕ ﻓ&= #64401;ﺮﻯ ﻭ ﻋﻤﻠﻰ ﻭﻟﻰّ &= #65165;ﻟﻬﻰ ﺭﺍ ﺣﻞّ ﻣﻴﮑﻨ&#= 65194;. ﺍﻟﺒﺘﻪ ﺗﻮﺟّ= 5258; ﺩﺭﻫﻤﻪ ﻭﺣﺘﻰ &= #65193;ﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﺩ&= #65197;ﺟﻪ ﻭﺷﺪﺕ ﺍﻳﻦ ﺗﻮ&= #1580;ّه هست. ﻫﺮﭼﻪ ﺗﻮ= 5183;ّﻪ ﺿﻌﻴﻔﺘﺮ ﺑﺎﺷ&#= 65194;، ﺩﻭﺭ ﺗﺮ ﺍﺯ ﺍﻟ= ﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ ﻧﻴﺰ ﻫ&= #65204;ﺖ.که ﺤﺘﻰ ﺑﻘﻮﻝ ﻗﺮ&= #65153;ﻥ، ﺯﻧﺒﻮﺭ ﻋﺴﻞ ﻧ&= #65268;ﺰ ﻭﺣﻰ ﺍﻟﻬی ﺪﺍ&#= 65197;ﺩ. ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎ&= #65255;ﻪ ﺧﻮﺩﺭﺍ ﺑﺴﺎﺯ&#= 65193;.ﭘس ﻣﻐﺰ ﻭﺭﻭﺍﻥ ﻭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ،ﻋﻤﻠﺎ = 4380;ﻮﻥ ﺁﻧﺘﻨﻰ ﻭﻭﺳﻴ&#= 65248;ﻪ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻋ&= #65262;ﺍﻣﻞ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﺗﻮﺟّﻪ ﺑﺎﻣﻮﺭ ﺩﻧﻴﻮ&#= 65263; ﺣﻖ ﻃﺒﻴﻌﻰ ﺗﻮ&= #65247;ﺪ ﺑﺸﺮﻯ ﻓﻌﻠﻰ ﻫ&= #65204;ﺖ.ﻭﻟﻰﻋﻤﻠﺎ ﻭﺳﻴﻠﻪ ﺑﻬﺘﺮ&#= 65263; ﺑﺮﺍﻯ ﺳﺘﻤﮕﺮ&#= 65263; ﺑﺪﻳﮕﺮﺍﻥ،ﻭ = 5169;ﺎ ﺳوء ﺍﺳﺘﻔﺎﺩA= 257; ﻧﻔس ﺍﻣّﺎﺭﻩ = 5169;ﺮﺍﻯ ﺍﺳﺘثماﺭ ﺩﻳʄ= 05;ﺮﺍن اﺳﺖ.ﻭﻫﺮﭼﻪ ﺗ&#= 65262;جه ﺒﺎﻣﻮﺭﺍﻟﻬﻰ &#= 65169;ﻴﺸﺘﺮ ﺑﺎﺷﺪ.که ﺴﺎﻟ= 4401;ﺎﻥ ﺩﺭﻋﺰﻟت ﺴﻠﻮ= 4400;ﻰ ﺩﺍﺭﻧﺪ،ﺗﻘﺮ= 17;ﺏ ﺑﻴﺸﺘﺮ ﺟﺴﺘﻦ &= #65169;ﺨﺪﺍﻭﻧﺪ ﺍﺳﺖ.ﮐﻪ ﻧﻬﺎﻳ&= #65174; ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭ= ;ﺡ ﺍﻟﻘﺪس ﻭ ﺩﻳﺪﺍﺭ ﻋﺮﺵ = ﺭﺏّ ﻧﺎﺩﻳﺪﻩ ﺭﺣﻤ&#= 65166;ﻥ، ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺍﺳﺖ. ﺳﺎﻟﮑﺎﻥ = ﺗﻤﺮﻳن ﻮﺩﻗت ﺒﻴﺸﺘﺮ= 548;ﺩﺭ ﺗﻮﺟّﻪ ﻭ ﺗﻮﺳ&#= 1617;ﻞ ﻭﺗﻤﺮﮐﺰ ﺩﺭ ﻧ&= #65240;ﻄﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﻧﺪ.ﮐﻪ ﺻﻮﺭﺕ ﭘﻴﺮ ﺭﺍ = ﺩﺭ ﺗﺨﻴّﻞ ﺧﻮﺩ ﻓ&#= 65198;ﺍﻫﻢ ﻣﻴﮑﻨﻨﺪ. ﺗﻮﺟ&= #1617;ﻪ ﺑﻌﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264; ﺗﺰﮐﻴﻪ ﻧﻔس ﺑ&#= 65260;ﻤﺮﺍﻩ ﺩﺍﺭﺩ.ﻭ ﺗﻮﺟّ&#= 65258; ﺑﺎﻣﻮﺭ ﻣﺎﺩﻯ &= #65261;ﺑﺸﺮﻯ،ﺑﺎﻋ= 9; ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65197;ﻭﺍﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻴ&= #65208;ﻮﺩ. ﺗﻮﺟّﻪ ﺑﺎﻣﻮ= 5197; ﺧﻴﺮ ﺩﻳﮕﺮﺍﻥ&#= 1548;ﺑﺪﻭﻥ ﺳﻠﻮک اﻟﻬی ﺨA= 262;ﺩ،ﺳﻮﺩﻯ ﺍﺯ ﻟﺤﺎﻅ ﭘﻴﺸ&= #65198;ﻓت ﺸﻬﻮﺩﻯ ﻭﺭﻭﺣ&#= 65264; ﻧﺪﺍﺭﺩ.ﭼﻮﻥ ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺧﻴ&= #65198; ﺧﻮﺍﻫﻰ ﺍﻧﺴﺎ&#= 65253; ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﻴ&= #65206; ﺍﺯ ﺟﻨﺒﻪ ﻫﺎﻯ = ﻣثبت ﺁﻥ ﻣﻴﺒﺎﺷﺪ. ﻣ= ﺎﻧﻨﺪ ﮐﻤﻚ ﮐﺮﺩﻥ ﺑﻤ&= #65228;ﺘﺎﺩﺍﻥ. ﻭ ﻳﺎ ﺑﺮﺍﻯ ﺍﻣ= ﻮﺭ ﺗﺒﻠﻴﻐﺎﺗﻰ ﮐ&#= 65252;ﻚ ﮐﺮﺩﻥ ﻭ ﻳﺎ ﺑﺎ= </spa= n>ﻣﻨّﺖ ﻭﻃﻠ᥵= 0;ﮑﺎﺭﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﺑﺎ ﺭﻳﺎﮐﺎﺭﻯ ﺑﺮ&#= 65165;ﻯ ﺗﻈﺎﻫﺮ ﺑﺪﻳﮕ&#= 65198;ﺍﻥ،ﻭﻳﺎ ﺑﺨﺎﻃﺮﺍﻣﻮﺭ &#= 65165;ﻗﺘﺼﺎﺩﻯ ﻭﺟﻠب اﻋﺘﻤﺎA= 193; ﺑﻴﺸﺘﺮ ﻣﺮﺩﻡ.&= #65187;ﺘﻰ ﺍﮔﺮ ﺻﺎﺩﻗﺎﻧ&#= 65258; ﻧﻴﺰ ﻋﻤﻞ ﺷﻮﺩ.= ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﮐﺎﺭ&#= 65263; ﺑﺎﻣﻮﺭ ﺩﻧﻴﻮ&#= 65263; ﻧﺪﺍﺭﻧﺪ.ﻭﺍﮔ&#= 65198; ﺍﻣﻮﺭ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺑﺮﺍی سالک ﭘ᥾= 8;ﺪﺍ ﺷﺪ،ﺑﻌﻨﻮﺍﻥ = 5267;ﮑﻰ ﺍﺯ ﻭﻇﺎﻳﻒ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺍﻧﺠﺎﻡ ﻣ&= #65268;ﺪﻫﺪ.ﻭﻧﻪ ﺑﺮﺍﻯ ﺧﻮﺩ &#= 65255;ﻤﺎﺋﻰ ﻳﺎ ﻣﻘﺎﺻﺪ ﺩﻳ&= #64405;ﺮ.ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭﻫﺮ ﮐﺎﺭ ﺍﺟ&= #65176;ﻤﺎﻋﻰ،ﺳﺮﺍʌ= 03;ﺮ ﺧﻴﺮ ﺧﻮﺍﻫﻰ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﻫﻤﺮﺍﻩ ﻳﺎ ﻓﺪ&= #65165;ﮐﺎﺭﻯ ﻧﻴﺰ ﻣﻴﮕﺮﺩﺩ.&= #65261;ﻟﻰ ﻣﻌﻤﻮﻟﺎ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ،ﺟﺰ ﺧﺪ= 5251;ﺖ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193;،ﻭﻳﺎ ﮐﺴﺎﻧﻰ ﮐﻪ ﻣﺴ&= #65176;ﻌﺪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﺘﻮﺍﻧﺪ ﺗﻮج= 607; ﺒﺪﻫﺪ. ﺗﻔﺎﻭﺕ = ﺩﺭ ﮐﻴﻔﻴّﺖ ﺗﻮﺟ= 617;ﻪ ﻭﺗﻤﺮﮐﺰ، ﺑﺎ= 5199; ﺑﺎ ﺗﻔﺎﻭﺕ ﺩﺭ = ﺷﺪت ﻤﻮﺿﻮﻉ &#= 65175;ﻮﺟّﻪ ﻣﻴﺒﺎﺷﺪ.ﻭﻧﻪ &= #65193;ﺭ ﺧﻮﺩ ﻓﻌﻞ ﺗﻮﺟ&= #1617;ﻪ. ﺿﻌﻒ ﻓﻌﻞ ﺗﻮﺟ&= #1617;ﻪ،ﻋﻤﻠﺎ ﺩﺭ ﺣﮑﻢ ﺑﻌﺪﻡ = ﻧﺰﺩﻳﮑﺘﺮ ﺷﺪﻥ ﺭﻭﺡ ﺍﻧﺴ&= #65166;ﻥ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻗﻬ&= #65240;ﺮﺍﻯ ﻧﺴﺦ ﻭﻣﺴﺦ.ﻭ الاّ ﺳﺎﻟﻚ ﺗʌ= 62;ﺟّﻪ ﺑﺴﻮﻯ ﺍﻟﻠﻪ ﺩ&= #65165;ﺭﺩ،ﮐﻪ ﺑﻐﻴﺮ ﺧﺪﺍ ﺗﻮ&= #65183;ّﻪ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺻﻮ&= #65197;ﺕ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺩﺭ ﺗﺨﻴّﻞ ﺳﺎﻟﻚ &#= 65175;ﻮجّه ﺪارﺩ.ﻭﻭﺳﻴل = 7; ﺸﻬﻮﺩ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65169;ﺮﺍﻯ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194; ﺗﺎ ﻧﻮﺑت ﺒﻤﺮ&#= 65165;ﺗﺐ ﻧﻮﺭﻯ ﺗﺠﻠّﻴ= 5166;ت ﺸﻬﻮﺩی ﺒﺮﺳﺪ.&#= 65261; ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴ&#= 65250; ﺗﻔﮑّﺮ ﻓﻠﺎﺳ= 5236;ﻪ،ﭼﻮن ﺪﺭﻣﻘﺼﺪ ﺍﻟﻬ&#= 1740; ﻮﺗﮑﺎﻣﻞ ﺭﻭﺡ &= #65191;ﻮﺩ ﻧﻴﺴﺖ، ﭘس ﺑﺎ &#= 65193;ﺭﺳﺖ ﺗﺮﻳﻦ ﻧﺘﺎﻳﺞ &= #65175;ﻔﮑّﺮ ﻭﻧﻈﺮﻳّﺎﺕ ﺧ= 5262;ﺩ،ﺑﺎﺯ ﻗﻬﻘﺮﺍﺋﻰ ﻫﺴ&#= 65176;ﻨﺪ. ﮐﻪ ﺟﻨﺒﻪ ﻫﺎﻯ = ﻣﻨﻔﻰ ﻭﺧﻄﺎﻫﺎﻯ ﻧﻈ&#= 65198;ﻳّﺎﺕ ﺁﻧﻬﺎ،ﺑﺎﻋث A= 165;ﻧﺤﺮﺍﻑ ﺷﻨﻮﻧﺪﮔﺎﻥ ﺧ&#= 65262;ﺩ ﻣﻴﺸﻮﺩ.ﻭ ﺍﻳﻦ<= /span> </spa= n>ﺧﻮﺩ ﺳﺘﻤﮑʋ= 66;ﺭﻯ ﺍﺳﺖ.ﻭ ﺷﺎﻳﺪ ﺗ= ﻔﮑّﺮﺍﺕ ﻭ ﻧﻈﺮﻳّﺎﺕ ﻋ&#= 65248;ﻤﻰ ﻭ ﺗﮑﻨﻴﻚ ﺭﺍ ﭼ= ﻮﻥ ﻧﻈﺮﻳّﺎﺕ ﻓﻠ= 5204;ﻔﻪ ﻧﺪﺍﻧﻴﻢ. ﺣﺘﻰ&= #65165;ﮔﺮﻓﻠﺎﺳﻔﻪ ﻣﺪﻋﻰ ﺗﻔﮑّﺮ &#= 65227;ﻠﻤﻰ ﺑﺎﺷﻨﺪ.که ﭼﻨ= 5268;ن ﻨﻴﺴﺘﻨﺪ.ﻭ ﻋﻠ&= #65250; ﻧﻴﺰ ﻣﺪﺍﻡ ﺗﻐ&= #65268;ﻴﺮﮐﻴﻔﻴّﺖ ﻣﻴﺪﻫﻨﺪ.ﺍﻟﺒ&#= 65176;ﻪ ﺗﻮﺟّﻪ ﺩﺭ ﺣﺎ&#= 65247;ﺎﺕ ﺗﺮس ﻭ ﺑﺮﻭﺯ ﺧ&= #65220;ﺮ ﻫﺴﺖ،ﮐﻪ ﻧﺴﺒ= 5176;ﺎ ﻋﻤﻴﻖ ﺗﺮ ﺍﺯ ﺗ= ﻔﮑّﺮ ﻣﻌﻤﻮﻟﻰ ﺍﺳﺖ.&= #64400;ﻪ ﺧﻄﺮ ﺭﺍ ﺩﺭ ﺩﻳ= ﮕﺮﺍﻥ ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑ&#= 65256;ﻴﻢ.ﻭﻟﻰ ﺑﺎ ﺭﻓﻊ ﺧﻄﺮ ﻭ= ﺟﺴﺘﻦ ﻧﻘﻄﻪ ﺍﻣﻴﺪ ﻭ = ﺍﻣﻨﻴّﺖ ﺍﻳﻦ ﺗﻮﺟّﻪ ﺗ&#= 65232;ﻴﻴﺮ ﺳﻤﺖ ﻣﻴﺪﻫﺪ. ﮐ= ﻪ ﺳﻠﺎﻣﺘﻰ ﺑﻬﻤ&#= 65198;ﺍﻩ ﺩﺍﺭﺩ،ﻭﻟﻰ ﻧ= 5176;ﺎﻳﺞ ﺷﻬﻮﺩﻯ ﻭﺗﺰﮐ&#= 65268;ﻪ ﻧﻔس ﻧﺪﺍﺭﺩ.ﻭ&#= 64344;س اﺯ ﻣﺮﮒ ﻧﺠﺎﺕ &= #65165;ﺯ ﻓﻌﻞ ﻧﻮﻋﻰ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ .= <o:p></o:p> = 5193;ﺭ ﺗﻮﺟّﻪ ﻋﻤﻴﻖ= 548;ﺗﻨﻬﺎ ﺭﻭﺍﺑﻂ ﻭﺟﻮﺍ&#= 65255;ﺐ ﻭ ﺷﺮﺍﻳﻂ ﻣﻮﺿ&= #65262;ﻉ،ﻣﻮﺭﺩ ﺗﻮجه ﻮﺩﻗّﺖ A= 251;ﻴﺒﺎﺷﺪ.ﻭﺍﺯ ﺩﻳﮕﺮ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﺻﺮﻑ ﻧﻈﺮ ﻣﻴﺸ&= #65262;ﺩ.ﺑﺨﺼﻮﺹ ﺍﮔﺮ ﺗﻮﺟّﻪ ﻋ&#= 65252;ﻴﻖ ﻭ ﺷﺪﻳﺪ ﺑﺎﺷﺪ.= ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺑﺎﻫ&#= 65250;،ﺩﺭ ﺍﻳﻦ ﺷﺪﺕ ﻣﺘﻔ&= #65166;ﻭﺕ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﻫ= ﺮﭼﻪ ﻋﺸﻖ ﻭﺍﺳﻄﻪ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺑﻴﺸﺘﺮ ﺑ&= #65166;ﺷﺪ، ﻭ ﺍﺭﺍﺩﻩ ﺷﺨﺼ&= #65264; ﺳﺎﻟﻚ ﻧﻴﺰ ﻧﻴ&= #65198;ﻭﻣﻨﺪ ﺗﺮ،ﻭ ﺻﺒﺮ ﻭ ﺑ&= #65198;ﺩﺑﺎﺭﻯ ﺳﺎﻟﻚ،ﺍﺯ ﺷﺮ= 5165;ﻳﻂ ﺳﺨﺖ ﻣﺤﻴﻄﻰ ﺩ&= #65197; ﻋﺰﻟت گاﻩ، ﻳʋ= 66; ﻣﺤﻞ ﻋﺒﺎﺩﺕ ﺧﻮﺩ ﺑ&= #65268;ﺸﺘﺮ ﺑﺎﺷﺪ،ﮐﻤﺘﺮ = 5175;ﻮجه ﺒﺎﻣﻮﺭ ﺧﺎﺭﺟ&#= 65264;،ﭼﻮﻥ ﻣﺤﻴﻂ ﻭﺩﻳﮕﺮ&#= 65165;ﻥ،ﻭﺣﺘی ﻴﺘﻦ ﺧﻮﺩ ﺷﺨص &= #65204;ﺎﻟﻚ ﻣﻴﺸﻮﺩ.ﺯﻳﺮﺍ &= #65203;ﺎﻟﻚ ﺩﺭﺗﻮﺟّﻪ ﻭﺗ= 5252;ﺮﮐﺰ ﺩﺭ ﺳﻮﮊﻩ ﺍﻟﻬ&= #65264; ﺧﻮﺩ ﻭ ﺗﺨﻴّﻞ &= #65261; ﺣﻀﻮﺭ ﺫﻫﻨﻰ ﺧ&= #65262;ﻳﺶ،ﺍﺻﻮﻟﺎ ﺟﻮﺍﻧﺐ ﻭ ﺷﺮﺍ&= #65267;ﻂ ﻭ ﺣﺮﮐﺎﺕ ﺩﺭ ﺳ= ﻮﮊﻩ ﻣﻮﺭﺩ ﺗﺨﻴّﻞ &#= 65191;ﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ ﻟﺬﺍ = ﺩﻗّﺖ ﺳﺎﻟﻚ ﺑﺼﺪ ﺩﺭ = ﺻﺪ ﺩﺭ ﺩﻗّﺖ ﻣﻴﺮ&#= 65203;ﺪ. ﻭ ﺣﺘﻰ ﺩﺭ ﺗﻮﺟ= ّﻪ ﺑﻮﺟﻪ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ،ﻭ ﺑﻴﻚ ﻧﻘﻄﻪ ﺻﻮ&= #65197;ﺕ ﺍﻭ ﺗﻮﺟّﻪ ﺍﻟ&#= 65260;ﻰ ﭼﻮﻥ ﭼﺸﻢ،ﻳﺎ &#= 65247;ﺒﺎﻥ ﺩﺭ ﮔﻔﺘﺎﺭ ﭘﻴ&= #65198; ﻭ ﺑﺎﺻﻄﻠﺎﺡ، &#= 65203;ﺎﻟﻚ ﺩﺭ ﻧﻘﻄﻪ ﺑاء &#= 65169;ﺴﻢ ﺍﻟﻠﻪ ﺗﻮﺟّﻪ &#= 65193;ﺍﺭﺩ، ﮐﻪ ﻣﻮﻟﺎ ﻋﻠﻰ&= #1617; ﺧﻮﺩﺭﺍ ﺑﺎﻯ ﺑ&= #65204;ﻢ ﺍﻟﻠﻪ ﻣﻴﺪﺍﻧ&#= 65194;.ﮐﻪ ﺍﻳﻦ ﻧﻘﻄﻪ ﺑا&#= 1569; ﻋﺼﺎﺭﻩ ﺗﻤﺎﻡ &= #65239;ﺴﻤﺘﻬﺎﻯ ﻗﺮﺁن ﻴﺎ ﺷﻬﻮ&#= 65193;ﻫﺎ ﺍﺳﺖ.ﺩﺭﻭﺍﻗﻊ &= #65251;ﻮﻟﺎ ﻋﻠﻰّ ﺑﺮﺍﻯ ﺳ&#= 65166;ﻟﮑﺎﻥ ﺧﻮﺩ و ﺩﺭ ﺷﻬﻮ&= #65193; ﭼﻬﺎﺭﻡ ﺻﻮﺭﺕ &= #65251;ﺮﺗﻀﻮی ﺩﺭﻫﺮ ﺯﻣﺎﻥ ﺑ&= #65228;ﺪﻯ،ﭼﻨﻴﻦ ﻣﻘﺎﻡ ﻧﻘﻄﻪ ﺑ&= #65166;ٴ ﺑﺴﻢ ﺍﻟﻠﻪ ﺭﺍ = ﺩﺍﺭﺩ ﮐﻪ ﺧﻮﺩ ﻣﻴﮕﻮ&= #65267;ﺪ. ﻭﻟﻰ ﭘﻴﺮ ﮐﺎﻣ&= #65246; ﺣﺴﻴﻨﻰ ﺳﺎﻟﻚ &= #65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﻣﺤA= 252;ﺪ ﻭﻋﻠﻰّ ﺯﻧﺪﻩ= 548;ﻭ ﺣﺘﻰ ﻗﺎﺋﻢ ﻭﺣ&= #65204;ﻴﻨﻰ ﺯﻧﺪﻩ ﺳﺎﻟﻚ ﺑ&= #65166;ﺷﺪ. ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ = ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ.ﺍﮔ&= #65198; ﺧﺪﺍﻭﻧﺪ ﺍﻳﻦ &= #64344;ﻴﺮ ﺣﺴﻴﻨﻰ ﺭﺍ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ. ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺤﺎﻟﺖ ﺑﻴﺨﻮﺩﻯ ﻳﺎ ﺑ&= #65264; ﺧﺒﺮﻯ ﺍﺯ ﺧﻮﻳ&= #65208;ﺘﻦ،ﻭﺭﺳﻴﺪʌ= 53; ﺑﺸﻬﻮﺩ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ، ﻭ ﺗﮑّ= 5252;ﻴﻞ ﺗﺮﺳﻴﻢ ﺻﻮﺭت &#= 64345;ﻴﺮ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﺍ= ﻣﮑﺎﻥ ﻋﺸﻖ ﻋﻤﻴﻘﺘﺮ&#= 65263; ﺩﺭ ﺩﺭﺟﻪ ﻭ ﺗﻤ= ﺮﮐﺰ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﺑ&= #65220;ﻮﺭﻯ ﮐﻪ ﺳﺎﻟﻚ ﭘﻠﻚ = ﭼﺸﻢ ﺑﻬﻢ ﻧﻤﻰ ﺯﻧﺪ&= #1548;ﻭﺳﻴﻞ ﺃﺷﻚ ﺭﺍﻩ ﻣﻰ ﺍ= ﻓﺘﺪ،ﺗﺎ ﺗﺨﻢ ﭼﺸﻢ ﺭﺍ ﺍ= ﺯ ﺧﺸک ﺸﺪﻥ ﻭﺧﻄ&#= 65198; ﮐﻮﺭﻯ ﻧﺠﺎﺕ ﺑ&= #65194;ﻫﺪ.ﮐﻪ </spa= n>ﺑﺮﺍﻯ ﻧﺎﻇʋ= 98;ﺍﻥ ﺃﺷﻚ ﺭﻳﺰﻯ ﺳﺎ&= #65247;ﻚ ﺭﺍ ﻧﺘﻴﺠﻪ ﮔﺮ&= #65267;ﻪ ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﭼﻨﻴن ﻨﻴﺴﺖ. ﻭ&= #65239;ﺘﻰ ﻣﻴﮕﻮﻳﺌﻢ ﺗﻮ&#= 65183;ّﻪ ﻫﺎ ﺗﻔﺎﻭﺕ ﺩﺍ&= #65197;ﻧﺪ.ﻭﻳﺎ ﺗﻮﺟّﻬﻰ ﻫﺴﺖ &#= 65267;ﺎ ﻧﻴﺴﺖ.ﺷﺒﻴﻪ ﺗ&= #65236;ﺎﻭﺕ ﻭﺟﻮﺩ ﻭﻋﺪﻡ،= 5261;ﺟﻮﺩ ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﻧ&= #65268;ﺴﺖ. ﺑﻠﮑﻪ ﺩﺭﺟﺎﺗ&#= 65264; ﺩﺭ ﻭﺟﻮﺩ ﻭﻣﻮ&= #65183;ﻮﺩﻳّﺖ ﻫﺴﺘﻨﺪ. ﻭ ﻳﺎ ﺍ= ;ﺯ ﺗﻮﺟّﻪ ﺑﺄﻣﺮ &#= 65251;ﻬﻤﺘﺮﻯ ﺻﺮﻑ ﻧﻈﺮ ﺷﻮﺩ&= #1548;ﮐﻪ ﺑﺎﻣﻮﺭ ﻧﺎﭼﻴ&#= 65200; </spa= n>ﺩﻳﮕﺮﻯ ﺻﻮʋ= 97;ﺕ ﮔﻴﺮﺩ.ﮐﻪ ﺍﻳﻦ = ﮐﺎﺭ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261; ﺃﻫﺮﻳﻤﻦ ﻃﺒﻴ&#= 65228;ت ﻮﻣﻨﻔﻰ ﺍﻧﺴﺎ&#= 65253; ﺍﺳﺖ.ﮐﻪ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﻃﺒﻴﻌﺘ&#= 65166;،ﻣﻴﻞ ﺳﻘﻮﻁ ﻭﭘﺎﺋﻴ&#= 65254; ﺭﻓﺘﻦ،ﺑﺨﺎﻃA= 198; ﻟﺬﺗﻬﺎﻯ ﺁﻥ ﺭ&= #65165; ﺩﺍﺭﺩ.ﭼﻮﻥ ﻗﻠ&= #65262;ﻩ ﺳﻨﮕﻰ ﮐﻪ ﺍﺯ ﺑ= ﻠﻨﺪﻯ،ﻣﻴﻞ ﺳﺮﺍﺷﻴﺒﻰ ﻭ ﺳ&= #65240;ﻮﻁ ﺩﺍﺭﺩ. ﻭﻧﻴﺎﺯ = ﻫﻢ ﺑﮑﻤﻚ ﻧﺪﺍﺭﺩ.&= #65251;ﮕﺮ ﻫﻤﺎﻥ ﺗﻠﻨﮕﺮ &= #65165;ﻭﻟﻴﻪ،ﻳﺎ ﻫﻤﺎﻥ ﮐﺎﺭ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﻫﻮﺳ= 5170;ﺎﺯ،ﻭ ﺍﺯ ﻣﺤﻞ ﻋﻘﺪﻩ = ﻫﺎﻯ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ .= ﺩﺭﻫﺮ ﺗﻮﺟّﻪ،ﻭﻳﺎ A= 193;ﺭ ﭘﻨﺪﺍﺭ ﻭﺗﺼﻤ&#= 65268;ﻢ ﻭﺭﻓﺘﺎﺭ،ﻭﺣA= 176;ﻰ ﺳﺒﻚ ﺑﻴﺎﻥ ﻭﮔ&= #65236;ﺘﺎﺭ،ﺳﻘﻮﻁ ﻭﺳﺮﺍﺷﻴﺒﻰ ﺁ&#= 65231;ﺎﺯ ﻣﻴﺸﻮﺩ.<o:p></o:p> = 5169;ﺮﺍﺩﻟﻰ ﻣﻴﮕﻮﻳﺪ، ﺻِA= 198;ﻑ ﺣﻀﻮﺭ ﻣﻮﺿﻮﻉ &= #65193;ﺭ ﺑﺮﺍﺑﺮ ﻧﻔس ﻳ&#= 65166; ﺣﻮﺍس ﺑﺨﻮﺩﻯ &#= 65191;ﻮﺩ ﺗﻮﺟﻪﻣﺤﺴﻮﺏ &#= 65251;ﻴﺸﻮﺩ.ﮐﻪ ﻧﻮﻋﻰ ﺍﺑﺮﺍﺯ &= #65227;ﮑس ﺍﻟﻌﻤﻞ ﺍﺳﺖﻭ&#= 65255;ﻪ ﺗﻔﮑّﺮ. ﻭﻟﻰ ﺍ&= #64404;ﺮ ﺍﻧﺴﺎﻥ &#= 65251;ﻮﺿﻮﻉ ﻣﻮﺭﺩ ﺣﻀﻮﺭ ﻭ = ﺍﺣﺴﺎس ﺭﺍ،ﻣﻮﺿﻮﻋﻰ = 5165;ﺯ ﺧﻮﺩ ﻣﻦ ﺑﺪﺍﻧ&= #65194;،ﺁﻧﮕﺎﻩ ﺗﻮﺟّﻪ ﻭﺩﻗّA= 174; ﺩﺳﺖ ﻣﻴﺪﻫﺪ . ﮐ= ;ﻪ ﺍﻟﺒﺘﻪ ﻧﻔس ﺍ&#= 65251;ّﺎﺭﻩ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ&#= 1548;ﺳﻮﺩ ﭼﻨﺪﺍﻧﻰ ﻧﻤﻴ&#= 65170;ﺮﻧﺪ،ﻣﮕﺮ ﻓﺎﻳﺪﻩ ﺑﻴﺸﺘ&#= 65198; ﺩﺭ ﺳﺘﻤﮕﺮی ﺒ&#= 65194;ﻳﮕﺮﺍﻥ ﺩﺍﻧﺴﺘﻪ ﻳﺎ ﻧ&= #65194;ﺍﻧﺴﺘﻪ.ﻭﺍﻳ= 5254; ﺗﻔﮑّﺮ ﺍﻟﺒﺘ= 5258; ﮐﺎﺭﻋﻘﻞ ﺟﺰﺋ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;،ﮐﻪ ﻫﻤﻪ ﺩﺍﺭﻧﺪ ﻭ&= #65187;ﻴﻮﺍﻧﺎﺕ ﻫﻢ ﺑﺪﺭﺟﺎﺗﻰ &= #65193;ﺍﺭﻧﺪ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻋﻤﻠ&#= 65166; ﺑﺪﻭﺭ ﺍﺯ ﻫﺮ ﻣ= ﻮﺿﻮﻋﻰ،ﺟﺰ ﺧﺎل ﺯﻧﺨﺪﺍﻥ &#= 65267;ﺎ ﭼﺸﻢ ﻭ ﺃﺑﺮﻭﻯ = ﻳﺎﺭ ﺍﻟﻬﻰ ﺧﻮﺩ ﻧﻤ&= #65264; ﺑﻴﻨﺪ،ﻭ ﺗﻔﮑ= 617;ﺮﻯ ﺁﺯﺍﺩ ﻫﻢ ﻧﺪﺍ&= #65197;ﺩ.ﻣﮕﺮ ﺑﻴﺎﻥ ﻋﺸﻖ ﻭﺭ&= #65199;ﻯ ﺧﻮﺩ.ﻭﻟﻮ ﺑﺪﻭ&= #65253; ﻓﮑﺮ ﻣﻨﻄﻘﻰ، &#= 65261; ﺩﺭ ﮐﻠﺎﻡ ﻣﻌﻤ&= #65262;ﻟﻰ ﺑﺰﺑﺎﻥ ﻳﺎ ﺑﺪ&= #65245; . ﻭ ﺑﺎ ﻫﻤﺎﻥ ﺍ᥶= 7;ﻮﺍﻟﻴﮑﻪ ﻫﻨﮕﺎﻡ ﺗﻮﺟّ= 5258; ﺩﺍﺭﺩ. ﺍﻣﺎ ﮐﺎ= ﻣﻠﺎﻥ ﺗﻔﮑّﺮ ﻋﻤﻴﻖ &#= 65193;ﺭ </spa= n>ﺍﻣﻮﺭ ﺑﺎﻟʋ= 66;ﺗﺮ ﺍﻟﻬﻰ،ﻭ ﺍﻣﻮ= 5197; ﭘﺎﺋﻴن ﺘﺮ ﺑﺸ&#= 65198;ﻯ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﻧﻴﺎﺯ ﺳﺎﻟﮑﺎﻥ ﻭﻳﺎ &= #65191;ﻮﻳﺸﺘﻦ ﻭﺧﺎﻧﻮﺍﺩﻩ ﺧ&#= 65262;ﺩ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﺍﻟّﺎ ﺩﺭ ﺍﻭﻟﻴﻦ ﻓﺮ&= #65211;ت که اﻧﺴﺎﻥ ﮐﺎA= 251;ل ﺪﺍﺭﺩ. <o:p></o:p> = 5227;ﺎﻟﻢ ﻣﻌﻨﻮﻳﺎﺕ ﻋﻘ&#= 65248;ﻰ،ﺩﺭ ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﻣ&= #65228;ﻨﻮﻯ،ﻭ ﺳﭙس ﻭﺍﺭﺩ ﻋﻮ&#= 65165;ﻟﻢ ﺍﻟﻬی ﺠﺒﺮﻭﺕ &#= 65165;ﻭﻝ ﻋﺎﻟﻢ ﺭﺏّ ﻣﺸ&#= 65260;ﻮﺩ ﻳﺎ ﻋﺮﺵ ﺭﺏّ ﻧ&= #65166;ﺩﻳﺪﻩ ﺧﻮﺩ،ﺑﺠﺒﺮﻭA= 173; ﺩﻭﻡ ﺑﺎﻟﺎﺗﺮ &= #65251;ﻴﮕﺮﺩﺩ. ﮐﻪ ﺣﮑﻤﺘﻬﺎﻯ &= #65165;ﻟﻬﻰ ﺟﺪﻳﺪ ﺑﻰ ﺳﺎﺑ&= #65240;ﻪ ﻣﻴﮕﻴﺮﺩ.ﻭ ﻧﻴ&= #65166;ﺯ ﺑﻮﻗﺖ ﺗﻔﮑّﺮ &#= 65261;ﺗﻮﺟّﻪ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ &= #65191;ﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎﻳ&= #65194; ﻓﻮﺭﺍ ﺁﻧﺮﺍ ﺩ&= #65197; ﺫﻫﻦ ﺧﻮﺩ ﺗﻨﺰ&= #65267;ﻞ ﻣﻨﻄﻘﻰ ﻧﻤﺎﻳ&#= 65194;. ﺗﺎﻗﺎﺑﻞ ﻓﻬﻢ &= #65193;ﻳﮕﺮﺍﻥ،ﻭ ﻗﺎﺑﻞ ﺣﻔﻆ ﺩﺭ = ﺣﺎﻓﻈﻪ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣﻞ ﺑﺎﺷﺪ. ﻭ ﻟﺬﺍ ﻣ= ;ﻴﺘﻮﺍﻥ ﺩﻗﻴﻘﺎ ﺑﺎﺍﻟ&#= 65236;ﺎﻇﻰ،ﮔﻔﺖ ﮐﻪ ﻭﺣی اﻭ ﭼﻪ &= #65169;ﻮﺩﻩ ﺍﺳﺖ.ﻭﻟﺬﺍ ﺁﻳ&= #65166;ﺕ ﻗﺮﺁﻥ ﺍﻟﻬﺎﻣ&#= 65166;ت اﻟﻬﻰ ﺑﭙﻴﺎﻣ= 5170;ﺮ ﺑﻮﺩﻩ،ﮐﻪ ﺑﺰ= 5169;ﺎﻥ ﻋﺮﺑﻰ ﻭ ﺩﺭ ﺳﻄ= ﺢ ﻓﻬﻢ ﺍﻧﺴﺎﻧی &#= 65176;ﻨﺰﻳﻞ ﺷﺪ. ﻭ ﺍﮔﺮ ﭘﻴﺎ= ;ﻣﺒﺮ ﺯﺑﺎﻥ ﺩﻳﮕﺮﻯ &= #65251;ﻴﺪﺍﻧﺴﺖ ﻣﻴﺘﻮﺍﻧﺴﺖ ﻫ&#= 65252;ﺎﻥ ﻣﻔﺎﻫﻴﻢ ﺧﻮﺩ&#= 65197;ﺍ،ﺩﺭ ﻗﺮﺁﻥ ﺩﻳﮕﺮﻯ &= #1605;ی نوشت. ﻧﻪ ﺍﻳﻨ@= 401;ﻪ ﺗﺮﺟﻤﻪ ﻗﺮﺁﻥ &= #65227;ﺮﺑﻰ ﮐﻨﺪ. ﻭﻟﻰ ﭼﻮﻥ= ﺍﻳﻦ ﺗﻨﺰﻳﻞ ﺑﺮﺍﻯ &= #64344;ﻴﺎﻣﺒﺮ ﻭﻫﻤﻪ ﺍﻣﺎﻣﺎ&#= 65253; ﻭﺍﻭﻟﻴﺎی اﻟA= 260;ﻰ،ﺑﻮﺳﻴله اﻓﺮﺍﺩ غیرﮐᥴ= 6;ﻣﻞ ﺍﻟﻬﻰ ﻧﻘﻞ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﻣﻴﺸﻮﺩ،ﭘس ﺩA= 203;ﺘﮑﺎﺭﻯ ﺩﺍﻧﺴﺘﻪ ﻳﺎ ﻧ&= #65194;ﺍﻧﺴﺘﻪ ﮐﺮﺩه اﻧﺪ.ﻭ ﻟ&#= 65196;ﺍ ﭘﻴﺎﻣﺒﺮ ﻫﻤﻴ&#= 65208;ﻪ ﺍﺯ ﮐﺎﺗﺒﺎﻥ ﻭ&= #65187;ﻰ ﺧﻮﺩ ﻣﻴﺨﻮﺍﺳ&#= 65174;،ﮐﻪ نوشته های ﺧﻮ&= #65193;ﺭﺍ ﺑﺨﻮﺍﻧﻨﺪ،ت= 5;ﻣﻌﻠﻮﻡ ﺷﻮﺩ،ﭼﻪ ﻗﺴﻤ= 5176;ﻰ ﺣﺬف ﻴﺎ ﻓﺮﺍﻣ&#= 65262;ش کرﺩه اﻧﺪ.ﻭ ﻳA= 166; ﻧﺎﺩﺭﺳﺖ ﺿﺒﻂ &= #64400;ﺮﺩه اﻧﺪ. ﮐﻪ ﻗﺮﺁﻥ = ﻓﻌﻠﻰ،ﭘس ﺍﺯ ﻭﻓﺎﺕ ﭘﻴﺎ&= #65251;ﺒﺮ ﻧﻮﺷﺘﻪ ﺷﺪﻩ. ﻭ= ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋﻠﻰّ ﮐ&#= 65258; ﻗﺮﺁﻧﺶ ﭘﺬﻳﺮ&#= 65235;ﺘﻪ ﺃﺑﻮ ﺑﮑﺮ ﺧﻠﻴ&= #65236;ﻪ ﻭﻋﻤﺮ ﻫﻤﻪ ﮐﺎ&= #65197;ﻩ ﺍﻭ ﻧﺸﺪ،ﻭ ﻋث= 605;اﻥ ﺧﻠﻴﻔﻪ ﻧﻴﺰ ﺗ&= #65232;ﻴﻴﺮﺍﺗﻰ ﺑﻨﺎﻡ ﺍﺻﻠﺎﺡ &= #65251;ﻌﺎﻳﺐ ﻗﺮﺁﻥ ﻋﻤﺮ ﺍﻧ&= #65184;ﺎﻡ ﺩﺍﺩ،ﮐﻪ ﺑﻘﻮ= 5245; ﻋﻠﻰّ ﺩﺭ ﻧﻬﺼ&#= 65194; ﺟﺎﻯ ﺍﻳﻦ ﻗﺮﺁ&= #65253; ﺣﺬﻑ ﻭ ﺍﺿﺎفه &#= 65261; ﺗﻐﻴﻴﺮ ﻭﺗﺒﺪ&#= 65267;ﻞ ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﻫﻴ= ﭻ ﮐﺘﺎﺏ ﺁﺳﻤﺎﻧ&#= 65264; ﻧﻴﺰ ﻧﻮﺷﺘﻪ ﺧ&= #65262;ﺩ ﺃﻧﺒﻴﺎ ﻧﺒﻮﺩ&#= 65257; ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺍﻭ= ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﮐثرﻋA= 240;ﺎﻳﺪ ﻭﻧﻈﺮﻳّﺎﺕ ﻋ= 5198;ﻓﺎﻧﻰ ﺧﻮﺩﺭﺍ،ﺑﺼﻮA= 197;ﺕ ﺷﻌﺮ ﺩﺭﻣﻴﺂﻭ&#= 65197;ﻧﺪ،ﮐﻪ ﻧﺘﻮﺍﻥ ﺩﺭﺁﻥ &= #65193;ﺳﺘﮑﺎﺭﻯ ﮐﺮﺩ.ﮔﺮﭼﻪ ﺍﻳ&= #65254; ﺍﺷﻌﺎﺭ ﻧﺎﭼﺎ&#= 65197; ﺑﺨﺎﻃﺮ ﺭﻋﺎﻳ&#= 65174; ﺑﺤﺮ ﺷﻌﺮﻯ، ﺳ&#= 65252;ﺒﻮﻟﻴﻚ ﻭﮐﻠّﻰ ﻣﻴﺒﺎ= 5207;ﺪ.ﻭﻧﻴﺎﺯ ﺑﺘﻔﺴﻴﺮ ﺳﻠﻮ&#= 64400;ﻰ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻣﻨ&= #65224;ﻮﺭ ﻭﻟﻰّ ﺍﻟﻬﻰ ﮔ&#= 65262;ﻳﻨﺪﻩ ﻣﻌﻠﻮﻡ ﮔﺮﺩﺩ. = ﻭ </spa= n>ﻧﻪ ﻫﺮ ﺗﻔﺴA= 268;ﺮ ﺩﻳﮕﺮﻯ،ﮐﻪ ﺟ= 5200; ﭘﻴﺮﻭﻯ ﺍﺯ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﭘُﺮA= 227;ﻘﺪﻩ ﻣﻔﺴّﺮ،ﻭ ﺣﺘA= 264; ﻧﻮﻳﺴﻨﺪﻩ ﻭﻧ&#= 65166;ﺳﺦ ﻭﺧﻮﺍﻧﻨﺪﻩ ﺁ&#= 65255;ﻬﺎ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65261;ﻫﻤﺎﻥ ﺗﺼﻮﺭ ﺍﻟﻬﻰ ﭘ&= #65268;ﺎﻣﺒﺮ ﺍﻣﺎﻡ ﻳﺎﻫﺮ ﻭ&= #65247;ﻰّ ﺍﻟﻬﻰ ﻧﻴﺴﺖ.ﺯ&= #65267;ﺮﺍ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ،&#= 65255;ﮕﺮﺍﻧﻰ ﺍﺯ ﺧﻄﺮ ﻓﺘﻮﺍ&= #65263; ﺗﮑﻔﻴﺮﺁﺧﻮﻧ= 5194; ﻫﺎﻯ ﻗﺸﺮﻯ ﺟﺎ&= #65259;ﻞ ﻫﺴﺖ.ﺗﻔﮑّﺮ ﻭ&#= 65175;ﻌﻤّﻖ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ &#= 65193;ﺭ ﻫﺮ ﺳﺎﻟک ﺪﺭ ﺳ&= #65220;ﺢ </spa= n>ﺁﻟﻮﺩﮔﻰ ﺭʌ= 61;ﺍﻥ ﺍﻭ ﺍﺳﺖ. ﻭﺩﺭﺳ= ﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ،ﻭ= 5267;ﺎ ﻋﻘﻞ ﺟﺰﺋﻰ ﻫﻤ&= #65198;ﺍﻩ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺗﻮﻟﺪ ﻓﻌﻠﻴﺎ&#= 65261; ﻭﺍﻟّﺎ ﮐﺎﻣﻠ= 5166;ﻥ ﺍﻟﻬﻰ ﺑﺎ= ﻋﻘﻞ ﮐﻠّﻰ ﺑﺮﺭﺳﻰ &#= 65165;ﻟﻬﺎﻣﺎﺕ ﮔﺬﺷﺘﻪ،ﻳﺎ ﺭ= 5203;ﻴﺪﻩ ﻫﺎﻯ ﺟﺪﻳﺪﻯ ﺭ&= #65165; ﻣﻴﻨﻤﺎﻳﻨﺪ.<o:p></o:p= > = 4344;س ﺘﻔﮑّﺮﺍﻧﺴﺎ= 06; ﻨﻴﺰ ﺩﺭﺟﻪ ﻭﺍﻗﻌﻴ&#= 1617;ت ﻤﻘﺎم ﺘﮑﺎﻣل= 40; ﺸﺨﺺ ﺍﺳﺖ.نه اﻳﻨک = 7; هرﮐس ﺘﻔﮑّﺮ᥷= 3;ﺍﺷﺖ ﭘس ﻤﻮﺟﻮﺩ ﮐﺎ&#= 65251;لی ﻤﻴﺒﺎﺷﺪ.ﮐﻪ<sp= an dir=3DLTR> </spa= n>ﺳﻨﮓ ﻭﺣﻴﻮʋ= 65;ﻧﺎﺕ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﻧﺪ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ &= #65169;ﺸﺮﻯ ﻫﺰﺍﺭﮐﻠﺎس ﻋ= 5240;ﻠﻰ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺩ= 5197; ﮐﺪﺍﻡ ﺍﺯ ﻳﻚ ﻓ= ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65174;. ﻭ ﺁﻳﺎ ﻫﻨﻮﺯ ﺩ= ﺭ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ، ﻳﺎﺩﺭﺟﺎﺕ ﺗﮑ&#= 65166;ﻣﻞ ﺭﻭﺣﻰ ﻭ ﺳﺒﻘﺖ = ﺑﺮ ﺯﻣﺎﻥ ﻧﻴﺰ ﮔﺮ&= #65235;ﺘﻪ ﺍﺳﺖ.ﮐﻪ ﮐﺎﻣﻠ&= #65166;ﻥ ﻣﻘﺪّس ﺗﺎ ﻫﻔ= 5174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺳﺒ&= #65240;ﺖ ﺑﺮ ﺯﺑﺎﻥ ﺩﺍﺭ&= #65255;ﺪ. ﮐﺎﻣﻠﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺁﻳﻨﺪﻩ،ﻫﻔﺖ = 5259;ﺰﺍﺭ ﺳﺎﻝ ﺭﺍ ﺩﺭ ﻫﻔ= ﺖ ﺳﺎﻝ ﺍﻧﺠﺎﻡ ﻣ&= #65268;ﺪﻫﻨﺪ.ﻭ ﺣﺘﻰ(ﻣﻦ) ﺍﻧﺴﺎ= ﻥ ﻳﻚ ﺣﻘﻴﻘﺖ ﻭﻭ&= #65165;ﻗﻌﻴّﺖ ﻧﺪﺍﺭﻧﺪ.ﮐﻪ ﺍ&= #65267;ﻦ(ﻣﻦ)ﻧﻴﺴﺖ ﮐﻪ ﻓﮑﺮ ﮐﺮﺩه اﺳﺖ. ﺁﻟﻮﺩﮔﻰ &= #65259;ﺎﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎه ﺪﺭﺗﻔﮑّﺮ ﺗﺄ= 579;یر ﺩﺍﺷته اﻧﺪ.ﻭA= 255;ﺸﺨﻮﺍﺭ ﻣﻌﺎﻳب ﻮﻣﺤﻔ= 5262;ﻇﺎت ﺨﻮﺩ ﮐﺮﺩه اﺳ= 5174;. ﻣﮕﺮ ﺍﻧﺴﺎﻥ ﺷ&= #65166;ﻫﺪ ﻳک ﺴﻤﺒﻮل ﺘﺠ= 5248;ّﻰ ﺍﻟﻬﻰ،ﮐﻪ ﺁﻧ= 4405;ﺎﻩ ﺗﻔﮑّﺮ ﺍﻭ ﺍﺯ &= #65251;ﺤﻞ ﻋﻘﻞ ﺍﻟﻬﻰ ﻣﻘ&= #65166;ﻡ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺷﺎﻫﺪ،ﺍﻳ= 5254; ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺷﻬﻮﺩ ﺧﻮﺩﺭﺍ &= #65267;ﺎﻓﺘﻪ ﺍﺳﺖ.ﭼﻪ ﺑﻬﺘﺮ = ﺩﺭ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ،ﮐﻪ ﻫﻢ &#= 65165;ﺯ ﺭﺏّ ﻣﺸﻬﻮﺩ ﻗ&#= 65166;ﺋﻢ ﺩﺭ ﺍﻣﻮﺭ ﺳﺎﻟ&= #64401;ﺎﻥﺧﻮﺩ ﻭﭼﻪ ﺍﺯ ﺭﺏّ ﺭ&= #65187;ﻤﺎﻥ ﻭﺣﻰ ﻭ ﺍﻟﻬﺎﻡ = ﺩﺍﺭﺩ.ﮐﻪ ﺧﺎﺹ ﺍﺣﻮﺍﻝ ﺧ&= #65262;ﺩ ﮐﺎﻣﻠﺎﻥ ﺍﺳﺖ .= که ﮔﺎﻫﻰ ﻗﺎﺑﻞ ﻃ&= #65198;ﺡ ﺑﺪﻳﮕﺮﺍﻥ ﻧﻴ&#= 65204;ﺖ.ﻳﺎ ﻫﻤﺎﻥ ﻧﻬﺮ ﺷﺮ&= #65165;ﺏ ﺩﺭ ﺑﻬﺸﺖ ﺍﻭﻟ&= #65268;ﺎی اﻟﻬﻰ، ﻭﻫﻢ ﺍ= 4400;ﻨﻮﻥ ﺁﻧﺎﻥ ﻭﺧﺎﺹ ﺳ&= #65198;ﻣﺴﺘﻰ ﻭ ﻟﺬﺕ ﺷﺨﺺ ﺍﻭ= ﺍﺳﺖ،ﻭ ﻗﺎﺑﻞ ﺍﻧﺘﻘﺎ&#= 65245; ﺑﺪﻳﮕﺮﺍﻥ ﻧﻴ&#= 65204;ﺖ. ﻣﮕﺮ ﭼﻨﺪ ﻗﻄﺮ&= #65257; ﺩﺭﺩ ﺗﻪ ﻣﺎﻧﺪ&= #65257; ﺳﺎﻏﺮ ﺷﺮﺍﺏ ﭘ&= #65268;ﺮ،ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺑﺴﻴ&#= 65166;ﺭ ﻣﺴﺘﻌﺪ ﻭﭘﻴﺸ&#= 65198;ﻓﺘﻪ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭﺍﻟّA= 166; ﻧﻬﺮ ﻋﺴﻞ ﺣﮑﻤ&= #65176;ﻬﺎﻯ ﻗﺎﺑﻞ ﻃﺮﺡ ﻭﻟ&= #65264;ّ ﺍﻟﻬﻰ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﺍﺳﺖ،ﮐﻪ ﺗﻨﻬ= 5166; ﻋﺮﻓﺎی ﺪﻳﮕﺮ= 548;ﻭﻣﺴﺘﻌﺪﺍﻥ ﭘﻴﺸﺮﻓﺘﻪ ﺳﻠ&#= 65262;ﻙ،ﺁﻧﻬم ﺒﺴﺨﺘﻰ ﻭ ﺳﻄﺤ&= #65264; ﺩﺭﻙ ﻭ ﻓﻬﻢ ﺍﻳ= ﻦ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟ&#= 65260;ی ﺮﺍ ﻣﻴﮑﻨﺪ.ﻭﺷ&= #65268;ﺮ ﻏﺬﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺍﻳﻦ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ ﺍﺳﺖ. ﻭ ﻧﻬﺮ ﺁﺏ= ;،ﻫﻤﺎﻥ ﮔﻔﺘﻪ ﻫﺎﻯ ﻋﻤ&= #65262;ﻣﻰ ﻭ ﻋﺎﻣﻴﺎﻧﻪ ﻭ&= #65247;ﻰّ ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5193;ﻳﮕﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍ&= #65231;ﻠﺐ ﻫﻤﻴﻦ ﺳﻄﺢ ﺣﮑ&= #65252;ﺖ ﺳﻬﻞ ﻭ ﺁﺳﺎﻥ ﻭ= ﺭﻭﺍﻥ ﻭﻟﻰّ ﺍﻟﻬی اA= 203;ﺖ. ﻭ ﺍﮐثرﺍ ﻧﻤﻰ= 5235;ﻬﻤﻨﺪ،ﻭ ﺍﺣﺴﺎس ﺍﻫﻤﻴ= 617;ﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5251;ﻘﺼﻮﺩ ﻫﻤﻪ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺭﺍ ﺩﺭﻙ ﻧﻤﻰ ﮐ= ﻨﻨﺪ.ﻭﺑﺘﻌﺒﻴ&#= 65198;ﻯ، ﺁﻧچه ﺪﺭﭘﻴﺶ = 5197;ﻭﻯ ﻫﺴﺖ. ﻭﻟﻰ ﮐﻪ ﻣ= ;ﻮﺭﺩ ﺗﻮﺟّﻪ ﻭﺍﻋﺘ= 5256;ﺎ ﻧﻴﺴﺖ.ﮔﻮﺋﻰ ﺩ&= #65197; ﺃﺻﻞ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﻧﺪ. ﮔﺮﭼﻪ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺑﺮﺩﺍﺷﺘﻰ ﺩﺍ&#= 65197;ﺩ،ﮐﻪ ﺑﻨﺪﺭت ﺒﺤﺎﻓ= 5224;ﻪ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ.&= #64380;ﻮﻥ ﺍﻳﻦ ﺩﻳﺪﻧﻰ ﻫ&= #65166;ﻯ ﺑﺪﻭﻥ ﺗﻮﺟّﻪ= 548;ﺃثر ﺧﻮﺩﺭﺍ ﺩﺭ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﻣﻴﮕﺬﺍﺭﺩ.ﭘس &#= 65259;ﺴﺘﻨﺪ.ﭼﻪ ﺍﺩﺭﺍﻙ ﺣﺴّﻰ &#= 65267;ﺎﺣﺮﮐﺖ ﺟﺴﻤﻰ،ﻭ ﭼﻪ ﺷ&#= 65228;ﻮﺭ ﻭ ﺍﺣﺴﺎس ﻧﻔﺴ&#= 65166;ﻧﻰ.ﻭ ﭼﻪ ﺗﻔﮑّﺮ ﻋﻘ&#= 65246; ﺟﺰﺋﻰ ﺩﺭ ﻣﻌﻨ&= #65262;ﻳﺎﺕ ﺫﻫﻨﻰ،ﻭﭼﻪ ﺑ= 5166; ﻋﻘﻞ ﮐﻠّﻰ ﺩﺭ &= #65251;ﻴﻨﻮﻳّﺎﺕ ﺟﺒﺮﻭﺗﻰ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ . (ﺍﺳﺘﻮﺭ= ;ﺍﺕ ﻣﻞ ) ﺷﻴﺌﻰ ﺭﺍ ᥺= 7;ﻘﻞ،ﺑﺎﺍﻣﮑﺎ&#= 65253; ﺩﺍﺋﻢ ﺍﺩﺭﺍﻙ &= #65251;ﻴﺪﺍﻧﺪ. ﻭ ﺑﺪﻭﻥ ﺗﻮﺟّ&#= 65258;،ﻫﺮ ﺍﺩﺭﺍﻙ ﻧﻴﺰ ﻣ&= #65188;ﺎﻝ ﺍﺳﺖ.ﭘس ﺍﻳﻦ ﺷ&= #65268;ﺌﻰ ﺍﺳﺖ ﮐﻪ ﻣﻮﺿﻮ&= #65225; ﺗﻮﺟّﻪ ﻣﻴﮕﺮ= 5193;ﺩ.ﻗﻄﻌﺎ ﺩﺭ ﺑﺎﺭﻩ ﺍﺩﺭ&= #65165;ﻙ ﻭ ﺍﺣﺴﺎس ﺧﺎﺭ&#= 65181; ﺍﺯ ﻭﺟﻮﺩ ﺗﻦ ﺍ= ﻧﺴﺎﻥ،ﺷﺮﻁ ﺍﺩﺭﺍﻙ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﭼﻴﺰﻯ ﻣﻬﻤﺘﺮ&#= 65165;ﺯ ﺷﺒﻴﻪ ﻗﺪﺭت ا= 5193;ﺭﺍﻙ ﺩﺭﺫﻫن ﻨﻴﺴﺖ. &= #65261;ﻟﻰ ﻣﻮﺿﻮﻋﺎت ﺪﺍ= 5191;ﻠﻰ ﻭﺟﻮﺩﺍﻧﺴﺎﻥ= 548;ﻧﻴﺰ ﻣﻄﺮﺡ ﺍﺳﺖ، ک= 607; عامل اﺩﺭﺍک هستند.ﭼﻪ ﺣﺪ᥾= 7;ث ﻨﻔس اﻧﺴﺎﻥ ﻏ= 5268;ﺮ ﺳﺎﻟﻚ،ﮐﻪ ﻣﺪ= 5165;ﻡ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65165;ﻭﻭﺧﺎﻃﺮﺍﺕ ﻭﺗﺄثیرﺍﺕ ﺧʋ= 66;ﺭﺟﻰ ﮔﺬﺷﺘﻪ ﺍﺳﺖ،= 4400;ﻪ ﺁﻳﻨﺪه اﻯ ﻧﺪ= 5165;ﺭﻧﺪ.ﻭ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺳ&= #65262;ﮊﻩ ﺗﻮجّه ﺒﻮﺳﻴʌ= 48;ﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﻭ ﺑ= ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻝ،ﻣﻨ= 5188;ﺼﺮﺍ ﻫﻤﻴﻦ ﺗﻮﺟّﻪ &#= 65197;ﺍ ﺩﺍﺭﺩ.ﺗﺎ ﺑﻤﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﺍﺣﻮ&= #65165;ﻟﻰ ﻭﺭؤﻳﺎﺋﻰ ﺧﻮ= 5193; ﺑﺮﺳﺪ. ﻫﻤﻪ ﺍﻳ= ﻨﻬﺎ ﺍﮔﺮ ﺷﻴﺌﻰ ﻧﺒ&= #65166;ﺷﻨﺪ،ﻣﻮﺿﻮʌ= 25; ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65259;ﺴﺘﻨﺪ.ﮐﻪ ﺣﺘﻰ ﺑﺮﺍﻯ= ; ﺷﺨﺺ ﻭﺳﺮﻧﻮﺷﺖ ﺍﻭ&#= 1548;ﻣﻬﻤﺘﺮ ﺍﺯ ﻟﺰﻭﻡ ﺩﺭﻙ = ﺍﻣﻮﺭ ﺧﺎﺭﺟﻰ ﻭﻣﺎﺩ&#= 65263; ﺍﺳﺖ.ﮐﻪ ﺍﮔﺮ ﺍ= ﺩﺭﺍﻙ ﺍﻣﻮﺭ ﺧﺎﺭﺟﻰ &= #65193;ﺳﺖ ﻧﺪﻫﺪ، ﺁﺳﻴﺒ= 5264; ﺍﺳﺎﺳﻰ ﻧﻤﻴﺮ&#= 65203;ﺎﻧﺪ.ﻣﮕﺮ ﺃﻧﺪﮐﻰ ﺳﻮﺩ ﮐ&= #65252;ﺘﺮ،ﮐﻪ ﺧﻮﺩ ﻧﻌﻤﺘﻰ ﺍ&= #65203;ﺖ.ﻭ ﻳﺎ ﺷﻨﺎﺧﺖ ﮐﻤ&= #65176;ﺮ ﺧﻄﺮ ﺑﺮ ﻭﺟﻮﺩ = ﺍﻧﺴﺎﻥ،ﮐﻪ ﻫﻢ ﻃﺒﻴﻌﺘﺎ ﺍ&= #65255;ﺴﺎﻥ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﻭﻫﻢ ﻫﺮﮐس ﺳﺮ&#= 65255;ﻮﺷﺘﻰ ﺩﺍﺭﺩ،ﮐﻪ ﺗﺤ= 5174; ﺗﺪﺑﻴﺮﻣﺮﺍﺗ= 5168; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺑﺎﻳﺪ ﻣﺘﺬﮐّ= 5198; ﺷﺪ،ﮐﻪ ﺷﻴﺌﻰ &#= 65191;ﺎﺭﺟﻰ ﻧﻴﺰ ﺑﺮﺍﻯ ﻣﺎ = ﻭﺟﻮﺩﺵ ﺩﺭﺳﺖ ﺍﺳﺖ،ﻧ= 5258; ﺑﺮﺍﻯ ﺧﻮﺩ ﺷﻴ&= #65164;ﻰ.ﻭﻟﻰ ﺍﻳﻦ ﻧﻔس ﺁﻟﻮ&#= 65193;ﻩ ﻫﻮﺳﺮﺍﻧﻰ ﻭﺟ&#= 65262;ﺩ ﺧﻮﺍﺹ ﻭﺳﻮﺩ ﺟ&= #65262;ﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65251;ﺎ ﺍﺳﺖ ﮐﻪ ﺑﺪﺭﻙ = ﺧﺎﺭﺟﻰ،ﺑﻴش اﺯ ﻟﺰﻭم ﺒﺪﺭ= 5241; ﺩﺍﺧلی هرچه ﺒ= ;ﺎﺷﺪ.ﭼﻪ ﺩﺭﻙ ﻣﻌﻨﻮﻳﺎ&#= 65173; ﺫﻫﻨﻰ ﻣﻮﺭﺩ ﺗ&= #65228;ﻠﻴﻢ ﺍﻧﺴﺎﻥ،ﻭﭼﻪ = 5251;ﻴﻨﻮﻳّﺎﺕ ﺭﻭﺍﻥ ﻭ ﻋﻘﻠﻰ = ﺍﻟﻬﻰ،ﮐﻪ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﺩ&= #64404;ﺮﮔﻮﻧﻰ ﺭﻭﺍﻥ ﺧﻮﺩ ﺍﺯ = ﺧﺪﺍﻭﻧﺪ ﺑﺪﺍﻥ ﺭﺳﻴﺪ <s= pan dir=3DLTR> ( ﻟ᥾= 8;ﺐ ﻧﻴﺘﺰ) ﻧﻴﺰ ﺫﻫ= ﻦ ﺭﺍ ﺍﻣﮑﺎﻥ ﺩﺍ&= #65163;ﻢ،ﺑﺮﺍﻯ ﻋﻤﻞ ﺍﺩﺭﺍﮐﻰ &= #65175;ﻌﺮﻳﻒ ﻣﻴﮑﻨﺪ.ﻃﺒﻴﻌ&#= 65264; ﺍﺳﺖ، ﮐﻪ ﺑﺪﻭ&#= 65253; ﺫﻫﻦ ﺍﻣﮑﺎﻥ ﺩ&= #65197;ﻙ ﻧﻴﺴﺖ.ﭼﻪ ﺷﻴﺌ&= #65264; ﻫﺎ ﺑﺎﺷﻨﺪ ﻳﺎ = ﻧﺒﺎﺷﻨﺪ.ﻭﻟﻰ ﺍﮔﺮ ﻭﺍﻗﻊ ﻓﻌ&= #65248;ﻰ ﺭﺍ،ﺑﺎﺻﻄﻠﺎA= 185; ﺍﻣﮑﺎﻥ ﺍﻧﺘﺒ&#= 65166;ﻩ ﻭﺗﻮﺟّﻪ،ﺑﺠʋ= 66;ﻯ </spa= n>ﺍﺩﺭﺍﻙ ﺗﺒʋ= 94;ﻳﻞ ﮐﻨﻴﻢ.ﺑﺎﻳﺪ ﺑ&= #64405;ﻮﺋﻴﻢ ﺫﻫﻦ ﻫﻤﺎﻥ ﻭﺍ&= #65239;ﻊ ﻓﻌﻠﻰ ﺩﺍﺋﻢ،= 5255;ﺘﻴﺠﻪ ﺗﻮﺟّﻪ ﻭ ﺍﻧﺘ&#= 65170;ﺎﻩ ﺍﺳﺖ.ﻭﺍﻗﻌﻪ ﻗ&= #65170;ﻠﻰ ﺧﺎﺭﺟﻰ ﻭﺍﻗﻌ&#= 65268;ّﺖ ﺩﺍﺭﺩ،ﻭلی هنوز ﺣﻘﻴﻘﺖ ʌ= 55;ﻴﺴﺖ.ﻭﺍﻗﻊ ﺩﺭﻭﻥ ﻓﻌﻞ، ﻭ &= #65251;ﻬﻤﺘﺮ ﺍﻣﮑﺎﻥ ﺍﺩﺭﺍ&#= 65241; ﺩﺭﻭﻧﻰ ﺑﺎﻟﻘ&#= 65262;ّﻩ ﻧﻴﺰ ﻫﺴﺖ.ﺍﻭﻝ = ﺑﺎﻳﺪ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﺑ&= #65208;ﻨﺎﺳﻴﻢ،ﻭﺗʌ= 62;ﺍﻧﻬﺎ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﻣ&= #65166; ﺩﺭ ﺷﻨﺎﺧﺖ ﻣﮑ&= #65166;ﻧﻴﺰﻡ ﺫﻫﻦ ﻭ ﻧﺎ= ;ﺧﻮﺩﺁﮔﺎﻩ ﻭﺭﻭﺍﻧﻰ ﺧﻮﺩ&#= 65251;ﺎﻥ، ﺑﻌﺪ ﺍﺯ ﻣﺤﻞ ﺑ= ﻴﻨﺸﻰ ﺩﺍﺋﻤﻰ ﺑﻴﻨﺎ&#= 65163;ﻰ ﺍﺯ ﺍﻣﻮﺭ ﺧﺎﺭ&= #65183;ﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻢ.&= #65175;ﺎﺯﻩ ﺑﺎﺯ ﻣﻬﻤﺘﺮ ﺍ&= #65267;ﻨﮑﻪ،ﺑﺎﻳﺪ ﺑﺤﻘﺎﻳﻖ ﺑﺮﺗ&#= 65198; ﺍﺯ ﻭﺍﻗﻌﻴّﺖ &#= 65235;ﻌﻠﻰ ﺧﻮﺩ ﺑﺮﺳﻴﻢ ﻭ = ﺁﺷﻨﺎ ﮔﺮﺩﻳﻢ.ﻫﺮﭼﻪ &= #64400;ﻪ ﻋﻘل ﺴﺎﻟﻢ ﺩﺍ&#= 65197;ﻳﻢ،ﺑﺮﺍﻯ ﻋﻘﻞ ﺑﺮﺗﺮ ﺑﺎ&= #65267;ﺪ ﺑﮑﻮﺷﻴﻢ. ﻫﺮﭼ&= #65258; ﮐﻤﺎﻟﺎﺕ ﻧﻮﻋ&#= 65264; ﻭ ﺍﺣﻮﺍﻟﻰ ﺩﺍ&= #65197;ﻳﻢ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﻧ&= #65194;ﺍﻧﺴﺘﻪ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65166;ﻧﻴﻢ. که اﮔﺮ ﺷﺮﺍﻳA= 218; ﻟﺎﺯﻡ ﺁﻧﺮﺍ ﻓ&= #65198;ﺍﻫﻢ ﻧﮑﻨﻴﻢ. ﺑﺪﺍﻥ = ﻧﺨﻮﺍﻫﻴﻢ ﺭﺳﻴﺪ. ﻳﻌﻨﻰ ﻫ= ﻤﻪ ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺍﻣﺮﻭﺯ ﺧﻮﺩﺭ&#= 65165;،ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﻫﻤﻪ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮ= 5193;ﺵ ﻣﺼﺮﻑ ﻧﻤﺎﺋﻴ&#= 65250;.ﮐﻪ ﻋﻤﻠﺎ ﮐﻤﺘﺮ ﺍ&= #65199; ﺩﻩ ﺩﺭﺻﺪ ﻧﻴﺰ&= #1548;ﻣﺼﺮف ﺨﻮﺍﻫﺪ ﺷﺪ. ﻭ ﻳ= ;ﻚ ﺩﻫﻢ ﻋﻤﺮ ﻣﺎ ﺩ= ﺭﮐﻨﺘﺮﻝ ﺗﺮﺑﻴﺘﻰ ﻣﻴﮕ&#= 65196;ﺭﺩ . ﻭ ﭘس ﺍﺯ ﺷﻨﺎﺧ= ;ﺖ ﺧﻮﺩ، ﻭ ﮐﻤﺘﺮ &= #65207;ﺮﺍﻳﻂ ﻭﺟﻮﺩ ﺑﻬﺘﺮ ﺩ&= #65197; ﺁﻳﻨﺪﻩ ﺍﻓﮑﺎ&#= 65197;. ﺑﻘﻴﻪ ﻧﻮﺩ ﺩﺭ = ﺻﺪ ﻋﻤﺮ ﻣﺎ ﺁﺯﺍﺩ&= #65165;ﻧﻪ،ﻭﻟﻰ ﻋﺎﻗﻠﺎﻧﻪ ﻣﺼ&#= 65198;ﻑ ﻣﻴﺸﻮﺩ.که هم @= 345;ﺎﺩﺍﺷﻬﺎﻯ ﺍﻟﻬﻰ ﻭﻃﺒﻴﻌ&#= 1740; ﺮﺍ ﺩﺍﺭﻳﻢ،ﻭ= 5259;ﻢ ﻣﺠﺎﺯﺍﺗﻬﺎﻯ &#= 65239;ﻬﻘﺮﺍﺋﻰ ﻭﮐﺎﺭﻣﺎﺋﻰ ﺭ&#= 65165; ﻧﺪﺍﺭﻳﻢ.ﻭﺍﻗ&#= 65226; ﺑﻴﻨﻰ ﺍﺯ ﻣﺤﻞ = ﺫﻫﻦ ﻭﺭﻭﺍﻥ، ﺑﺎ ﻧ&#= 65166;ﺧﻮﺩ ﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ &= #65261;ﺣﻴﻮﺍﻧﻰ ﻭﻋﻘﺐ ﻣﺎﻧﺪﻩ</= span> </spa= n>ﺗﮑﺎﻣﻠﻰ ﻭʋ= 75;ﺮﺑﻴﺘﻰ ﻭ ﺍﺧﻠﺎﻗی هس= 78;.ﻭﻟﻰ(ﺣﻘﻴﻘﺖ ﺑﻴﻨﻰ ﭘس اﺯ ﺷ&#= 65256;ﺎﺧﺖ ﺑﺪﺑﻴﻨﻰ ﻫﺎ ﻭ&= #64400;ﺞ ﺭﻭﻯ ﻫﺎﻯ ﺍﻳﻦ = ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻣﺎ ﺍﺳﺖ. ﮐﻪ ﭼﻮ= ;ﻥ ﺍﺻﻠﺎﺡ ﺷﻮﺩ،= 5261; ﺣﺪّ ﺃﻗﻞ ﺩﺭ ﺣ&= #65194;ّ ﻣﻴﺴّﺮ ﻭﺍﻣﮑ= 5166;ﻥ،ﺗﺰکیه ﻨﻮﻉ ﺑﺸﺮﻳﺸﻮ&#= 65193;، ﺁﻳﻨﺪﻩ ﺑﻴﻨﻰ &= #65261;ﺭﻭﺷﻦ ﺑﻴﻨﻰ ﻭﺣﻘﻴﻘ&#= 65174; ﺑﻴﻨﻰ ﻧﺴﺒﻰﺑ&#= 65260;ﻤﺮﺍﻩ ﺩﺍﺭﺩ.ﮐﻪ ﻣﺴﺌ&= #65262;ﻝ ﻭﻣﺪﺭﻙ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺎﻳﻦ &= #65207;ﺎﻳﺴﺘﮕﻴﻬﺎ= 48;ﻫﻤﺎﻥ ﺭؤﻳﺎﻫﺎﻯ ﻣﺮ= 5165;ﺗﺐ ﺷﻬﻮﺩﻯ،ﻭﺩﺭ = 5165;ﺧﺘﻴﺎﺭ ﺭﻭﺍﻥ ﻭ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65261; ﺑﺸﺮی ﺒﻮﺩه اA= 203;ﺖ.ﺗﺎ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﻭﻣﻘﺪّس ﮔﺮﺩA= 267;ﺪه ﻮﺭﻭﺡ ﺍﻟﻘﺪس &#= 65207;ﻮﺩ.ﻭ ﺗﺎ ﺩﺭ ﺭﺟﻌﺘﻬ&= #65166;ﻯ ﻓﻮﻕ ﺑﺸﺮﻯ، ﺭ&#= 65239;ﺎﻳﻘﻰ ﺩﻳﮕﺮ ﺍﺯ ﺣﻘﺎ&= #65267;ﻖ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺮ&#= 65203;ﻴﻢ .<o:p></o:p> = 5169;ﻘﻮﻝ ﻟﻴﺐ ﻧﻴﺘﺰ،ﺩ= 5197;ﺳﺖ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﮔﺎ= ﻩ ﺗﻮﺟّﻪ ﺧﻮﺩﺭ= 5165; ﺑﺸﻴﺌﻰ،ﻭ ﻫﺮ &#= 65165;ﺩﺭﺍﻙ ﻭﺍﻳﺪه اﻯ ﻣﻌ= 5268;ّﻦ ﻣﺘﻤﺮﮐﺰ ﮐﻨﻴ&#= 65250;،ﺁﻧﮕﺎﻩ ﺻﺎﺣﺐ ( ﻣﻦ ) ﺧﻮʋ= 65;ﻫﻴﻢ ﺑﻮﺩ.ﻭﺩﺭ ﺷﮑﻞ = ﻋﻤﻴﻖ ﺗﺮ ﻭﻗﻮﻯ ﺗﺮ ﺩ= ﺭﻳﺎﻓﺖ ﮐﺮﺩه ایم.ﻭﻟʌ= 64; ﺑﺎﺯ ﻣﺎﻧﻊ ﺍﺯ ﺁﻥ ﻧ= ﻴﺴﺖ،ﮐﻪ ﺍﺩﺭﺍﻙ ﺿﻌﻴﻒ &= #65261; ﺍﻳﺪه هاﻯ ﻣﺒA= 260;ﻢ ﺣﻘﻴﺮ،ﺑﺎﺯﻫA= 250; ﺍﺯ ﺁﻥ(ﻣﻦ)ﺑﻮﺩ= ﻩ ﺑﺎﺷﺪ. ﺍﻟﺒﺘﻪ = ﮐﻪ ﺗﻮﺟّﻪ ﮐﻤﺘﺮ(&#= 65251;ﻦ)ﻧﺎﻇﺮ ﺩﺭﻙ ﻭﺗﻤﻠّﻚ &#= 65153;ﻥ ﺿﻌﻴﻒ ﺗﺮ ﺍﺳﺖ.= ﻭ ﺍﻳﻦ ﻓﺮﻣﻮﻝ ﻟ&= #65268;ﺐ ﻧﻴﺘﺰ،ﻣﻨﺤﺼA= 198; ﺑﺪﺭﻙ ﺍﺷﻴاء = 5191;ﺎﺭﺟﻰ ﻧﻴﺴﺖ.ﮐﻪ ﺗﻮﺟ&= #1617;ﻪ ﺑﻬﺘﺮ،ﺷﻨﺎﺧA= 174; ﺑﻴﺸﺘﺮ ﺷﻴﺌﻰ&#= 1548;ﻳﺎ ﻫﺮ ﻣﻮﺿﻮع ﺪﺭ &= #65153;ﻣﻮﺯش ﻮﺗﻌﻠﻴﻢ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺑﻠﮑﻪ ﺣﻘﺎﻳﻖ &= #65193;ﺭﻭﻧﻰ ﺍﻧﺴﺎﻥ،ﭼﻪ ﺣ= 5194;ﻳث ﻧﻔس ﮐﻪ ﮐﻮﺭی &#= 64345;ﻴﺶ ﺧﻮﺩﺵ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﺪ.ﻭﭼﻪ ﺳﺎﻟﻚ ﮐﻪ ﺑﻤﻌ&= #65166;ﻳﺐ ﻭﺟﻮﺩ ﺧﻮﺩ،ﻭ= 5251;ﻌﺎﻳﺐ ﺭؤﻳﺎﻫﺎ، ﻭ ﺑ= 5260;ﺪﺍﻳﺘﻬﺎﻯ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺗﻮﺟّﻪ ﺩﺍﺭﺩ= 548;ﻭﻳﺎ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ&#= 1548;ﮐﻪ ﺑﺤﻘﺎﻳﻖ ﺍﻟﻬ&#= 65264; ﻭ ﻟﺪﻧّﻰ ﺭﺳﻴ&#= 65194;ﻩ ﺑﺬﻫﻦ ﺧﻮﺩ ﺍﺯ = ﻣﺤل ﺪﺍﺩﻫﺎﻯ ﺍﻟﻬ&#= 65264; ﺭبّ ﺸﻬﻮﺩ ﻧﺎ= 5193;ﻳﺪﻩ ﺧﻮﺩ،ﭼﻮﻥ ﺭﺏ= 617; ﺭﺣﻤﺎﻥ ﺑﺮﺍﻯ &= #64400;ﺎﻣﻞ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺷﺎﻫﺪﻋﺮﺵﺭﺣ= 5252;ﺎﻥ،ﺗﺎ ﻣﺮﺍﺗﺐ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﻗﺎﺋﻢ،ﻭ ﭘ&#= 65256;ﺞ ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎ&#= 65175;ﻰ ﺧﻮﺩ،ﻋﺎﻗﺒﺖ = 5165;ﺯ ﺯﺑﺎﻥ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺑﺴﺎﻟﻚ ﻣﻴﺮﺳ&#= 65194;.ﻭﻫﻤﺮﺍﻩ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺗﺒﺪﻳﻞ ﺑﻤﻨ&= #65220;ﻖ ﺳﻤﺒﻮﻟﻴﻚ ﻧﻴ&#= 65252;ﻪ ﻣﺎﺩﻯ. <o:p></o:p> = 5169;ﺮﺍﺩﻟﻰ ﻋﻤﻴﻖ ﺗﺮ ﻣﻴﮕ&= #65262;ﻳﺪ،ﮐﻪ ﺗﻨﻬﺎ ﻭﺟﻮﺩ ﻣ&= #65262;ﺿﻮﻉ ﮐﺎﻓﻰ ﻧﻴﺴﺖ،= 4400;ﻪ ﺗﻮجه ﺒﺎﺷﺪ ﻳ= 5166; ﻣﻔﻴﺪ ﺑﺮﺍﻯ ﺗ&= #65262;ﺟّﻪ.ﺑﻠﮑﻪ ﺍﻫﻤﻴّﺖ ﺣﻔﻆ &#= 65261; ﺑﻘﺎﻯ ﺃثر ﺩﺭ= 5241; ﺣﺴﻰ ﺷﻴﺌﻰ ﺧﺎ&= #65197;ﺟﻰ ﺩﺭﺫﻫﻦ، ﮐﻪ ﻧ&#= 65236;س ﻭﺭﻭﺍﻧﻰ ﺧﻮﺍ&#= 65255;ﺪﻩ ﺩﺍﺭﺍﻯ ﺍﻫﻤﻴ&#= 1617;ﺖ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﻧ&= #65240;ﺶ ﺫﻫﻦ ﺧﻮﺩ ﺁﮔﺎ&= #65257; ﺩﺭﺩﻗّﺖ، ﻫﻤA= 198;ﺍﻩ ﺑﺎ ﺷﺮﺍﻳﻂ ﻟﺎ&= #65199;ﻡ ﺍﺳﺖ.ﻭﻟﻰ ﺍﻳﻦ = ﻧﻔس ﻣﺒﻬﻢ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺍﺳﺖ،ﮐﻪ ﻧﻤﻰ &#= 64404;ﺬﺍﺭﺩ ﺩﺭﻙ ﺩﺭﺳﺘﻰ ﺩ&= #65197; ﮐﺎﺭ ﺗﻮﺟّﻪ ﺩ&#= 65203;ﺖ ﺑﺪﻫﺪ.ﻭ ﺍﮔﺮ ﺗ= ﻔﻬﻴﻢ ﺷﺪ، ﻧﻤﻰ ﮔﺬﺍ&#= 65197;ﺩ ﺗﺼﻮﺭﺗﺼﺪﻳﻖ &#= 65255;ﻴﺰ ﺩﺳﺖ ﺑﺪﻫﺪ.ﮐﻪ = ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺍﻧ&#= 65204;ﺎﻥ ﺑﺮ ﺧﻠﺎﻑ ﺗﺼﻮ&= #65197; ﺍﻳﻨﮑﻪ ﺍﻧﺪﻭ&#= 65191;ته هاﻯ ﺧﻮﺩ ﺁﮔﺎ= 5257;،ﺣﺎﮐﻢ ﺑﺮﺍﻯ ﺩﺭﻙ ﻭ ﺗ= ﺠﺮﺑﻪ ﻭ ﻋﻘﻞ،ﺑﺮﺍﻯ &#= 65175;ﺼﻮﺭ ﻭ ﺗﺼﺪﻳﻖ،ﻭ ﺳ&#= 64345;س ﺩﺭﻙ ﻣﺴﺌﻮﻟﻴ&#= 1617;ﺖ ﺗﺼﺪﻳﻖ ﺭﺍ ﺑﻌ&= #65260;ﺪﻩ ﺩﺍﺭﺩ.ﺑﻠﮑﻪ ﻓ&= #65208;ﺎﺭ ﺩﺭﻭﻧﻰ ﻣﻌﺎﻧ&#= 65264; ﻣﻨﻔﻰ ﻭ ﻋﻘﺪﻩ = ﻫﺎ ﮐﻪ ﻋﻘﻴﺪﻩ ﻫﺎ&= #65263; ﻫﺮکس ﺭﺍ ﺑﺸﮑ= 5246; ﻣﻴﺪﻫﺪ ﻣﺎﻧﻊ &= #65165;ﺯ ﺍﻳﻦ ﻣﻴﺸﻮﺩ، &#= 64400;ﻪ ﺑﺪﺭﺳﺘﻰ ﺍﺯ ﺩ&= #65197;ﻙ ﻭثبت ﻭ ﺣﻔﻆ ﺃ= 579;ر ﺍﺩﺭﺍﻙ ﺧﺎﺭﺟ&#= 65264; ﻣﺎ،ﺩﺭﺳﺎﺑق = 7; ها ، ﺑﺎﺩﺭﺍﻙ = 5193;ﺍﺧﻠﻰ ﺍﻟﻬﺎﻣﻰ ﮐﻪ ﻫ&= #65198;ﮐس ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ی ﺘﻮﺍﻥ ﺧﻮﺩ ﺑﺮ&= #65165;ﻯ ﺩﺭﻙ ﺻﻮﺭﺕ ﻣﻴ&= #64405;ﻴﺮﺩ.ﻭﺍﮔﺮ ﺩﺭﻙ ﺷﺪ، ثبت A= 261;ﺣﻔﻆ ﺑﺮﺍﻯ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﻫﺎﻯ ﺑﻌﺪﻯ،ﺩ= 5197; ﻧﺎﺧﻮﺩﮔﺎﻩ ﻭ &= #65193;ﺭ ﺧﻮﺩﺁﮔﺎﻩ ﺣﺎ&#= 65235;ﻈﻪ ﺍﺳﺘﻔﺎﺩﻩ ﺷﻮ&#= 65193;.ﺍﻳﻨﻬﺎ ﺍﺳﺖ ﮐﻪ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺍﻣّﺎﺭﻩ = 5165;ﺯ ﻣﻌﺎﻳﺐ ﻭﻣﻮﺍ&#= 65255;ﻊ ﺁﻥ ﻣﻬﻢ ﺍﺳﺖ. ﮐ= ;ﻪ ﺑﺎﻳﺪ ﻧﺨﺴﺖ ﺁ&= #65255;ﺮﺍ ﺷﻨﺎﺧﺖ.ﻳﻌﻨﻰ &= #65191;ﻮﺩ ﺭﺍ ﺷﻨﺎﺧﺖ،ﺗ= 5166; ﺣﻘﺎﻳﻖ ﺧﺎﺭﺟ&#= 65264; ﺭﺍ ﺩﺭﺳﺖ ﺑﺘﻮ&= #65165;ﻥ ﺷﻨﺎﺧﺖ. ﭼﻪ ﺭﺳ= ﺪ ﺑﺤﻘﺎﻳﻖ ﺩﺭﻭ&#= 65255;ﻰ ﻭ ﺷﻬﻮﺩﻯ ﻭ ﺭﺳ= ﻴﺪهﻫﺎﻯ ﻟﺪﻧّﻰ ﺍﻣﺮﻭ= 5199; ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ،ﭼﻪ ﺭﺳﺪ ﺍﺯﻣﺮﺍﺗ&#= 65168; ﺑﺮﺗﺮ ﺍﻟﻬﻰ،= 4400;ﻪ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ،ﻭﺗﺤʄ= 01;ّﻢ ﻫﺮﮐس ﺭﺍ ﻳﺎﺩ&#= 65153;ﻭﺭ ﻣﻴﺸﻮﺩ. ﻳﻌﻨﻰ = ﺍﺣﻮﺍﻝ ﺭﺟﻌت هاﻯ ﻓﻮA= 237; ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺭﺍ&= #65169;ﺴﺎﻟﻚ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;.ﺁﻧﮕﺎﻩ ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﺍ= ﻟﻬﻰ ﺗﺮ ﻭﮐﻠّﻰ ﺗﺮ &= #65169;ﺎﻣﻮﺭ ﺍﻣﺮﻭﺯ،ﻭ ﺍﻣ= 5262;ﺭ ﺧﺎﺭﺟﻰ ﻭ ﺟﺎﻣ&= #65228;ﻪ،ﭼﻪ ﺭﺳﺪ ﺑﺎﺷﻴاء = 5261; ﻃﺒﻴﻌﺖ،ﺑﺮﺍA= 263; ﺷﺨﺺ ﻧﺸﺎﻥ ﻣﻴ&= #65194;ﻫﺪ،که ﺠﻨبه هاﻯ ﻣﻨʌ= 36;ﻰ ﻧﺪﺍﺭﺩ.ﻭ ﺍﮔﺮ = ﺩﺍﺭﺩ ﺑﺴﺘﻪ ﺑﺎﻳﻦ ﺍ&= #65203;ﺖ،که ﭽﻘﺪﺭ ﻣﻮﻓﻖ ﺑ&= #65176;ﺰﮐﻴﻪ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ ﺧﻮﺩ ﺭﺳﻴﺪه ا= 5267;ﻢ.ﻣﻌﻴﺎﺭ ﺗﻮﺟّﻪ ﺍﻧﺴﺎ= 5253; ﻭ ﺍﻧﺘﺨﺎﺏ ﺳﻮ&= #64394;ﻩ،ﺑﺮﺍﻯ ﺗﻮﺟّﻪ ﻭ ﺍﻟﻬ&#= 65166;م ﻮﺩﻗّﺖ ﺩﺭ ﺁﻥ&#= 1548; ﻭﻧﻴﺰ ﺻﻠﺎﺣﻴ&#= 1617;ﺖ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺍ&= #65255;ﺘﺨﺎﺏ ﺩﺭﺳﺖ ﺑﺎ ﻳﮑﺪ&= #65267;ﮕﺮ ﺩﺭ ﺍﻳﻦ ﻣﻌﺎﻧ&= #65264;،ﺳﻨﺠﺶ ﻓﺮﻕ ﺩﺍﺭﺩ.ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﺩﺭﺁ&#= 65251;ﺪ ﺑﻴﺸﺘﺮ،ﺑﺎ ﺩ= 5235;ﻊ </spa= n>ﺧﻄﺮ ﺑﺰﺭﮔʋ= 76;ﺮ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍ= ﺭﻧﺪ.ﮐﻪ ﻫﺮﭼﻪ ﺍﻣﺮﻭﺯ &= #65207;ﺪﻳﺪﺗﺮ ﺑﺎﺷﺪ ﺍﻧﺘﺨﺎ&#= 65167; ﻣﻴﺸﻮﺩ.ﻳﻌﻨﻰ &= #65165;ﻣﺮﻭﺯ ﻧﻔﻊ ﺑﻴﺸﺘﺮ ﺩ&= #65165;ﺭﺩ.ﮔﺮﭼﻪ ﺑﻌﺪﻫﺎ ﺍﺣﺘﻤ&#= 65166;ﻟﺎ ﺿﺮﺭﻯ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ.ﮐﻪ ثرﻭﺗﻤﻨﺪﺍﻥ A= 193;ﺭ ﺯﺭﺃﻧﺪﻭﺯﻯ،A= 169;ﺨﻄﺮ ﺍﻳﻦ ﻣﺎﻝ ﺑﺮﺍ&= #65263; ﺍﻭﻟﺎﺩ ﺧﻮﺩ ﺗ&= #65262;ﺟّﻪ ﻧﺪﺍﺭﻧﺪ.ﻭ ﻳﺎ = ﺍﮔﺮ ﺧﻄﺮ ﻫﺮﭼﻪ ﻧﺰ&= #65193;ﻳﮑﺘﺮ ﺑﺎﺷﺪ ﺑﺂﻥ ﺍﻫ&= #65252;ﻴّﺖ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺍﻳ&= #65254; ﻣﻌﻴﺎﺭ &#= 65231;ﻴﺮ ﻣﻨﻄﻘﻰ ﻭﻣﺨﺎ&#= 65247;ﻒ ﺍﺻﻮﻝ ﭘﺮﺍﮔﻤ&#= 65166;ﺗﻴﺴﻢ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻧﻔ= ﻊ ﺩﻭﺭﺗﺮ ﻣﻌﻘﻮ&#= 65245; ﺗﺮ.ﻭﺩﻓﻊ ﺧﻄﺮ = ﺩﻭﺭﺗﺮ ﺣﻴﺎتی ﺘﺮ ﻣﻴ= 5170;ﺎﺷﺪ.ﮐﻪ ﺣﺎﻓﻆ ﭘﻴﺸﺮﻓ&#= 65176;ﻬﺎ ﻭ ﻣﻨﺎﻓﻊ ﮐﺴب &= #65208;ﺪﻩ ﻗﺒﻠﻰ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺍﻳﻦ ﻣﻌﻴﺎﺭ ﺩ&= #65197; ﺳﺎﻟﮑﺎﻥ ﺭﺍﻩ &= #65187;ﻘﻴﻘﺖ،ﻭ ﻃﺎﻟﺒﺎﻥ ﺭﺳﻴ&#= 65194;ﻥ ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65255;ﻮﻋﻰ ﻭ ﺑﻬﺸﺘﻰ ﺑﻬﺘ&= #65198; ﭘس ﺍﺯ ﻣﺮﮒ،ﮐ= 5166;ﻣﻠﺎ ﻣﺨﺎﻟﻒ ﻣﻌﻴﺎ&#= 65197; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ. ﻳﻌﻨﻰ ﻫﺮﭼﻪ ﻧ&= #65236;ﻊ ﺩﻭﺭﺗﺮ ﻭ ﺧﻄﺮ = ﺍﺣﺘﻤﺎﻟﻰ ﺩﻭﺭﺗﺮ،ﺑﻴﺸA= 176;ﺮ ﻣﻮﺭﺩ ﺍﻧﺘﺨﺎ&#= 65167; ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮ&#= 65193;.ﻭ ﺗﻮﺟﻴﻬﺎﺕ ﻣﺎ &= #65255;ﻴﺰ ﺑﺮﺣﺴﺐ ﻫﻤﻴن اﺻﻮل اﻋﺘﻘﺎʋ= 93;ﻯ،ﻭﺩﺍﻧﺴته اﺯ ﻣﻌﻴﺎﺭﻫﺎ= 740; اﻟﻬﻰ ﻭﺑﺮﺗﺮ= 5165;ﺳﺖ.ﻭﻣﺤﺎﻝ ﺍﺳﺖ. که ﻨﻔس ﺁ&#= 65247;ﻮﺩﻩ ﻭ ﺣﻘﻴﺮ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﻓﺎﺳﺪ ﺍﻧﺴﺎ&= #65253;،ﺑﺨﻮﺍﻫﺪ ﻣﻌﻴﺎﺭﻫﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻭ ﺑﺮﺗﺮ ﺭﺍ ﺍﻧ= ﺘﺨﺎﺏ ﮐﻨﺪ.ﮐﻪ ﺳﺎﻟﮑ&= #65166;ﻥ ﻣﻴﮑﻨﺪ.ﺍﺑﺘﺪ&#= 65165; ﺑﺘﻘﻠﻴﺪ ﻋﻘﺎ&#= 65267;ﺪ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﻭ ﺳ= 4345;س ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﮐ= ﻠّﻰ ﺍﻟﻬﻰ ﻭ ﻋﺮﻓﺎ&= #65255;ﻰ ﺁﻳﻨﺪﻩ ﻓﮑﺮ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﺑﭙﺎﻳﺎﻥ ﺷﻬﻮﺩﻫﺎ ﺑﺮﺳ&#= 65194;،ﻭ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻣ&= #65188;ﻤﺪﻯ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ،ﻭ ﻧﻴ= 5200; ﻫﻔﺖ ﺷﻬﻮﺩﻫﺎ&#= 65263; ﻗﺒﻠﻰ ﺩﺭ ﻗﻮس &= #65255;ﺰﻭﻝ ﻣﻴﺒﺎﺷﻨﺪﮐﻪ &#= 65193;ﺭﺧﺪﻣﺖ ﺍﻧﺴﺎن اﺳﺖ.<o:p></o:p>= = 5169;ﻄﻮﺭ ﺧﻠﺎﺻﻪ ﻣﻴﺘﻮ&#= 65165;ﻥ ﮔﻔﺖ ﺳﺎﻟﻚ ﻭﻫ&= #65198; ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65261; ﺻﺎﺩﻕ ﺩﺭ ﺗﮑﺎ&= #65251;ل ﺮﻭﺡ، ﻣﻌﻴﺎﺭ &#= 65261;ﺍﺑﺴﺘﮕﻰ ﺑﺪﻧﻴﺎ،ﻭ ﺍﻫ= 5252;ﻴّﺖ ﺩﺍﺩﻥ ﺑﺴﻮﮊﻩ &= #65259;ﺎﻯ ﻣﺎﺩﻯ،ﺗﻮجه ʌ= 62;ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﺁﺧﺮﺕ ﺍﺳﺖ.= ﻳﻌﻨﻰ ﻣﺮﺍﺗﺐ ﺑﻌﺪﻯ &= #65261; ﺑﺎﻟﺎﺗﺮ،ﻭ ﻏ= 5268;ﺒﻰ ﻧﻴﺎﻣﺪﻩ ﻭ ﻣﻮ&= #65183;ﻮﺩ ﻧﺎﺩﻳﺪﻩ. ﻭﺗﻤ&= #65166;ﻡ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ = ﺷﻬﻮﺩﻯ ﻭﺭﻭﺣﻰ،ﻣﺮﺑA= 262;ﻁ ﺑﺘﻮﻟﺪﺍﺕ ﺍﺣ&#= 65176;ﻤﺎﻟﻰ ﻣﺎ ﺩﺭ ﺟﻬﺎﻥ،&#= 65193;ﺭ ﺻﻮﺭﺗﻬﺎﻯ ﺍﻧ&#= 65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻳﺎﺳ&#= 65174;. ﮐﻪ ﻫﺮﻧﻮﻉ ﺍﺯ = ﻧﻮﻉ ﻗﺒﻠﻰ ﻫﺰﺍﺭﺍ&#= 1606; ﺒﺮﺍﺑﺮ ﺗﻔﺎﻭ&#= 1578; عقلی ﻭﮐﺮﺍﻣᥴ= 6;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺩﺍﺭﺩ ﻭ ﺍﻟّﺎ &= #65153;ﺧﺮﺕ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ ﻭﺣﻴﻮﺍﻥ ﺻﻔﺖ &= #64344;س اﺯ ﻣﺮﮒ، ﻫﻤﺎ= 5253; ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﺗ&= #64401;ﺮﺍﺭ ﮔﺬﺷته ها ﺩﺭʋ= 53;ﻳﻨﺪه ﻫﺎ ﺍﺳﺖ. که ﺁﺧ&= #65198;ﺕ ﻭﻋﺎﻗﺒﺖ ﻭﺁﻳ&#= 65256;ﺪﻩ ﻗﻄﻌﻰ ﻳﻚ ﺭﻭﺡ = ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺗﺎ ﭼﻘﺪﺭ = ﺣﻘﺎﺭﺕ ﺭﺍ ﺍﻣﺮﻭﺯ ﺩﺭ = ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﺍﻓﺰﻭﺩ ﺑ&= #65166;ﺷﺪ.ﭼﻮﻥ ﺳﺘﻤﮕﺮﻯ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ ﻭ ﺑﺨﻮﻳﺸﺘﻦ،= 5261;ﻣﻔﺎﺳﺪ ﺍﺧﻠﺎﻗﻰ ﻭ ﺁﻓ&= #65198;ﻳﻨﺸﻰ،ﻭﺣﺘʌ= 64; ﻣﻔﺎﺳﺪ ﻗﺎﻧﻮ&#= 65255;ﻰ ﻭﻋﺮﻑ ﺟﺎﺭﻯ ﺟ&= #65166;ﻣﻌﻪ ﻣﻮﺭﺩ ﺍﻗﺎﻣﺖ.&= #64344;س ﺗﺠﺮﻳﺪ ﻧﻔس ﻭ&#= 65175;ﺰﮐﻴﻪ ﻭ ﺗﺨﻠﻴﻪ ﺁﻥ ﺍ= ﺯ ﺗﻤﺎﻡ ﻣﺤﺘﻮﻳ&#= 65166;ﺕ ﺧﻮﺏ ﻭﺑﺪ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ، ﺿﺮﻭﺭﻯ ﺑﺮﺍﻯ &= #65175;ﺤﻠﻴﻪ،ﻭ ﮐﺴﺐ ﺻﻔﺎﺕ ﻧﻴ&= #64401;ﻮ ﺍﺳﺖ. ﺍﺳﺘﺨﺮ ﺭ= ﺍ ﺍﺯ ﻟﺠﻦ ﭘﺎﻙﮐ&= #65198;ﺩﻥ ﻭ ﺳﭙس ﺁﺏ ﺗﻤﻴ&= #65200; ﺩﺭﺁﻥ ﺭﻳﺨﺘﻦ&#= 1548; ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭﺍ&= #65247;ّﺎ ﺗﻔﮑﻴﻚ ﻳﮑﺎﻳ&#= 65242; ﺧﺎﻃﺮﺍﺕ ﺑﻰ ﻧ&= #65260;ﺎﻳﺖ،ﻭ ﺃثرﺍﺕ ﮔﺬﺷﺘA= 258; ﻫﺎﻯ ﻃﻮﻝ ﺩﻭﺭ&= #65165;ﻥ ﺯﻧﺪﮔﻰ ﻭﺗﻮﻟ&#= 65194;ﺍﺕ ﭘﻴﺸﻴﻦ،ﺃﻣﺮ = 5251;ﺤﺎﻟﻰ ﺍﺳﺖ.ﻭﻫﺰﺍﺭ ﺳ&= #65166;ﻝ ﻧﻴﺰﺣﺎﺻﻞ ﻧﻤ&#= 65268;ﺸﻮﺩ،ﮐﻪ ﺗﻔﮑﻴﻚ ﺧﻮﺏ ﻭ = ﺑﺪ ﺭﻭﺍﻧﻰ ﻳﻚ ﺍﻧ&= #65204;ﺎﻥ ﻣﻤﮑﻦ ﺷﻮﺩ.ﮐﻪ = ﺧﻮﺩ ﭘﺎک ﻛﻨﻨﺪﻩ ﺍ&#= 65267;ﻦ ﺭﻭﺍﻥ،ﻣﻤﻠﻮ = 5165;ﺯ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻧ&#= 65264; ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﭘﻴﺮ ﺍﻟﻬﻰ ﺩﺳﺘﻮﺭ &= #65175;ﺨﻠﻴﻪ ﻣﺎﻧﻊ ﻧﻔس ﺍﻣ&#= 1617;ﺎﺭﻩ ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﻣ&= #65268;ﺪﻫﺪ. ﭼﻮﻥﺳﺎﻟﻚ ﺭﺍ &= #65223;ﺮﻑ ﭼﻨﺪ ﺳﺎﻝ،ﻣﺄ= 5251;ﻮﺭ ﺗﻮﺟّﻪ ﺑﻴﻚ ﻧ&#= 65240;ﻄﻪ ﺍﻟﻬﻰ ﺍﻭ ﻣﻴﻨ&= #65252;ﺎﻳﺪ.ﺗﺎ ﺑﺘﺮﺗﻴﺐ ﻧﻘﺎ&#= 65217; ﺍﻟﻬﻰ ﺗﺮ ﺑﻌﺪ&= #65263; ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65203;ﺎﻟﻚ ﭘﻴﺪﺍ ﺷﻮﺩ.ﻭﻫ&= #65198;ﺑﺎﺭ ﺩﺭﻫﺮ ﺷﻬﻮﺩﻯ&#= 1548;ﺩﻳﭙﻠﻤﻰ ﺑﺮﺍﻯ ﺗﻮﻓﻴﻖ &= #65165;ﺯ ﻳﻚ ﻣﺮﺣﻠﻪ ﺗﮑ&= #65166;ﻣﻞ ﺍﺳﺖ. ﻭ ﺷﻬﻮﺩ ﻧ= ;ﻮﺭ ﻗﺎﺋﻢ ﺷﺸﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺑﺮﺗﺮ= 5267;ﻦ ﺩﻳﭙﻠﻢ ﺗﻮﻓﻴ&#= 65238; ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 65165;ﻧﺴﺎﻥ ﺍﺳﺖ ﻭﻭﻇﻴﻔﻪ &= #65235;ﻄﺮﻯ ﻭ ﻃﺒﻴﻌﻰ ﻫﺮ ﺭ= ﻭﺡ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65187;ﺘﻰ ﺍﺭﻭﺍﺡ ﺃﺗﻢ ﻫ&= #65166; ﻭﮔﻴﺎﻫﺎﻥ ﻭ ﺣ&= #65268;ﻮﺍﻧﺎﺕ ﻧﻴﺰ ﺯﻣﺎﻥ ﺑﻨ&= #65262;ﻉ ﺑﺸﺮﻯ ﻭ ﻫﻤﻴﻦ = ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ ﺷﺸﻢ ﺭ= ﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺑﺎ&#= 65267;ﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;.ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺃزﻟﻰ ﺃﺑﺪﻯ ﺭ&#= 65165; ﺗﺤﻘﻖ ﺑﺪﻫﻨﺪ&#= 1548;ﺗﺎ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺑﻌﺪﻯ ﺗﺎ ﺃﺑﺪ&= #65267;ّﺖ،ﻭ ﺣﺘﻤﺎ ﺭﺳﻴﺪﻥ &= #65169;ﺮﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ،A= 169;ﺎﺯﮔﺸﺖ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻨﺪ.<o:p></o:p> = 5175;ﻔﺎﻭﺕ ﻣﻌﻴﺎﺭﻫﺎﻯ ﻓ&#= 65166;ﺳﺪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻧ&= #65176;ﺨﺎﺏ ﺳﻮﮊﻩ ﻫﺎﻯ ﺗﻮ&= #65183;ّﻪ،ﺑﺎﻳﺪ ﻫﻤﺮﺍﻩ ﺑﺎ ﺗﺄ&= #65251;ّﻞ ﻭﺗﺄﻧّﻰ ﻭ ﺁﻫ&#= 65204;ﺘﮕﻰ ﻭﮐﻨﺪﻯ ﺑﺎﺷﺪ.&= #64400;ﻪ ﻋﺠﻠﻪ ﺩﺭ ﺍﻧﺘ&= #65192;ﺎﺏ ﮐﺎﻣﻠﺎ ﺧﻄﺎ ﺍ&= #65203;ﺖ.ﻭ ﺑﺮﺣﺴﺐ ﺩﺭﺟﻪ &= #64344;ﻴﺸﺮﻓﺖ ﺗﮑﺎﻣﻞ ﻗﺒﻠﻰ &= #65165;ﻧﺴﺎﻥ ﺩﺭ ﻃﻮﻝ ﺍﻳﻦ ﺯ= ﻣﺎﻥ ﮐﻤﻚ ﻟﺎﺯﻡ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﻭﻫﺮ ﻣﻘﺪﺍﺭ ﮐﻤﺒﻮ&#= 65193;ﺷﺎﻳﺴﺘﮕﻰ، ﭘﺎﮐﻰ ﺭﻭﺍﻥ،= 5175;ﺄﻣّﻞ ﻭ ﻃﻮﻝ ﺯﻣﺎﻥ ﺭ= ﺍ ﺑﻴﺸﺘﺮ ﻣﻴﮑﻨ&#= 65194;.ﻣﺘﺨﺼﺺ ﺑﺎ ﻳﻚ ﻧﮕﺎﻩ ﻣ= ﻴﺘﻮﺍﻧﺪ ﺍﻧﺘﺨﺎﺏ ﻧﺴﺒ&#= 65176;ﺎ ﺩﺭﺳﺖ ﺗﺮ ﺭﺍ ﻨ= ﻤﺎﻳﻨﺪ. ﻭﻳﺎ ﺍﻧﺴﺎﻥ ﭘ&= #65166;ﻙ ﺭﻭﺍﻥ ﺑﻴﺸﺘﺮ&#= 65263; ﻭ ﺻﺎﺣﺐ ﺷﻬﻮﺩ&= #65259;ﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;، ﺻﻠﺎﺣﻴّﺖ ﺑﻴ= 5208;ﺘﺮ ﻭﺍﻣﮑﺎﻥ ﺑﻴﺸ&#= 65176;ﺮ ﺑﺮﺍﻯ ﺍﻧﺘﺨﺎ&#= 65167; ﺳﺮﻳﻊ ﺩﺍﺭﻧﺪ. = ﻭﻟﻰ ﮐﺎﺭ ﻏﻴﺮ ﺳﺎﻟ&= #64401;ﺎﻥ،ﺳﺮﺍﺳﺮ ﺧﻄﺎ ﺍﺳﺖ.ﻭ ﺳﺎ= ﻟﮑﺎﻥ ﻧﻴﺰ ﺩﺭ ﺳﺎﻟﻴ&= #65166;ﻥ ﺩﺭﺍﺯ ﺩﻭﺭﻩ ﺳ&= #65248;ﻮﻙ ﻭ ﻋﺰﻟﺖ ﻧﺸﻴﻨ&= #65264;،ﻭﺑﺮﺣﺴﺐ ﺩﺭ ﭼﻪ ﺷﺪﺕ ﻋﺸ= ﻖ ﻭﺭﺯﻯ ﻭ ﻫﻤّﺖ &= #65261; ﮐﻮﺷﺶ ﺍﻭ ﺩﺭ ﺍ= ﻃﺎﻋت اﺯ ﺩﺳﺘﻮﺭﺍﺕ &#= 64344;ﻴﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﺍﻳA= 254; ﺗﺄﻣّﻞ ﻃﻮﻝ ﻣ&#= 65268;ﮑﺸﺪ.ﮐﺎﺭ ﻧﺎﺷﺎﻳﺴﺘﮕﺎ= 5253; ﻋﻘﻠﻰ ﻭﺑﺨﺼﻮ&#= 65209; ﻭﻧﺎ ﭘﺎﮐﺎﻥ ﺭ&= #65261;ﺍﻥ،ﺩﺭ ﻣﺨﺎﻟﻔﺖ ﻭﻳﺎ &= #65193;ﺷﻤﻨﻰ ﺑﺎ ﻋﻘﻴﺪﻩ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﺗﻨﻬﺎ = 5191;ﻮﺍﺳﺘﻪ ﺧﺪﺍﻮﻧﺪ ﻭ ﻃﺒ&= #65268;ﻌﺖ ﺍﺯ ﻫﺮﻣﻮﺟﻮﺩ&#= 65263; ﺩﺭ ﺟﻬﺎﻥ ﺩﺭ ﻫ= ﻤﺎﻥ،ﺟﺰ ﺧﻄﺎﮐﺎﺭﻯ ﻭﮐ&#= 65166;ﺭﻣﺎﺳﺎﺯﻯ ﻧﻴﺴﺖ. ﺣﺘﻰ ﺍﮔ= ﺮ ﺑﻤﻨﻄﻖ ﺑﺸﺮﻯ &= #65203;ﻮﺩﻣﻨﺪ ﺑﺎﺷﺪ. ﭼﻮﻥ ثر&#= 65261;ﺕ ﺑﻴﺸﺘﺮ،ﻳﺎ ﻣ= 5240;ﺎﻡ ﺗﺤﮑّﻢ ﺑﻴﺸﺘ= 5198; ﺑﺮ ﺩﻳﮕﺮﺍﻥ، &#= 65261;ﻳﺎ ﻟﺬﺕ ﺑﻴﺸﺘﺮ ﺑ&= #65198;ﺩﻥ.ﮔﻮﺋﻰ ﭘﻮﻝ ﺑﻴﺸﺘﺮﻯ &= #65197;ﺍ ﺩﺭ ﺑﺎﺯﻯ ﻗﻤﺎ&= #65197; ﺭﻭﻯ ﺷﻤﺎﺭه ا= 5263; ﻗﺮﺍﺭ ﺩﺍﺩن ا= 5203;ﺖ.ﮐﻪ ﺑﺎﺧﺖ ﻫﺎی ﺴﺮ&#= 65267;ﻌﺘﺮ،ﻭﺍﻣﮑᥴ= 6;ﻥ ﻫﺮ ﺗﺠﺪﻳﺪ ﻧﻈ&= #65198;،ﻭﺣﺘﻰ ﺍﺯ ﺍﺣﺘﻤﺎﻝ ﺍ&= #65175;ﻔﺎﻗﻰ ﺑﺮﺩ ﺩﺭ ﺑﺎﺯﻯ = ﻗﻤﺎﺭ ﺍﺯ ﺍﻧﺴﺎﻥ ﮐﻤ&= #65176;ﺮ ﻣﻴﮑﻨﺪ. ﻭﺗﺄﺧﻴﺮ ﺟ= ;ﺎﻫل اﺯ ﮐﺴﺐ ﻣﺮﺍﺗ&#= 1576; اﻟﻬﻰ،ﺑﺮﺍﻯ A= 203;ﺎﻟﮑﺎﻥ ﮐﻪ ﺗﻤﺮﻳﻦ ﺁﻧ&= #65260;ﺎ ﺑﺪﺭﺍﺯﺍ ﮐﺸﻴ&#= 65194;ﻩ ﺑﻨﻔﻊ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ.ﺯﻳﺮﺍ </spa= n>ﻣﻌﺎﻳﺐ ﻗﺒʌ= 48;ﻰ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷ&#= 65176;ﻬﺎﻧﺪ،ﮐﻪ ﺑﺎﻳﺪ ﭼﻮﺏ ﻣﺠ&= #65166;ﺯﺍﺕ ﺁﻧﺮﺍ ﺧﻮﺭﺩﻩ &= #65169;ﺎﺷﻨﺪ. ﻭ ﺗﺰﮐﻴﻪ ﻋﻤﻴ&= #65240;ﺘﺮﺻﻮﺭﺕ ﮔﻴﺮﺩ. ﺗﺎ ﺗﻮﻓ= ﻴﻖ ﺩﺭ ﻣﺮﺣﻠﻪ ﺑﻌ&= #65194;ﻯ ﺭﺍ ﺑﻴﺸﺘﺮ ﮐﻨ&= #65194;. ﭼﻪ ﺳﻮﺩ ﺍﻧﺴﺎ&= #65253; ﺑﻤﺮﺣﻠﻪ ﺑﺎﻟ&#= 65166;ﺗﺮﻯ ﺑﺮﻭﺩ،ﻭﺩﺭﺁA= 253; ﻣﺮﺣﻠﻪ ﻟﻨﮓ ﺑ&= #65166;ﺷﺪ،ﻭﻧﺘﻮﺍʌ= 55;ﺪ ﺑﻮﻇﺎﻳﻒ ﻓﻄﺮ&#= 65263; ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯ&#= 65193;.ﺁﻧﮕﺎﻩ ﮐﺎﺭﻣﺎﻫﺎ ﺑﺮ&#= 65165;ﻯ ﺍﻭ ﺿﺮﻭﺭﺕ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ.ﻭﺍﺩﺍ= ;مه ﺰﻣﺎﻧﻰ ﻭﻧﻮﻋ&#= 65264; ﺩﺭﻣﻘﺎﻡ ﺑﻌﺪ&#= 65263;،ﻣﻤﮑن اﺳﺖ،ﻫﺮﻟﺤﻈʌ= 58; ﻣﺘﻮﻗف ﻮﻳﺎ ﺑﺎﻳﺪ ﺑﺎ&= #65247;ﺎﺗﺮ ﺭﻓﺖ. ﻭﺍﻟّﺎ ﺣ&= #65176;ﻤﺎ ﺑﺎﻳﺪ ﺑﻤﻘﺎﻣ&#= 65166;ﺕ ﭘﺎﺋﻴﻦ ﺗﺮ ﺳﻘ&= #65262;ﻁ ﮐﺮﺩ،ﺗﺎ ﺗﮑﺮ= 5165;ﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ ﺻﻮﺭﺕ ﮔﻴﺮ&= #65193;.ﻓﺮﻕ ﺍﺳﺖ ﺑﻴﻦ ﺗﺼﻤ&= #65268;ﻢ ﮔﺮﻓﺘﻦ،ﺑﺎ ﻣ= 5198;ﺍﺣﻞ ﺍﺟﺮﺍﻯ ﺁﻥ ﺗﺼ&= #65252;ﻴﻢ، ﺳﺎﻟﻚ ﻋﺎﻗﻞ ﻫ&= #65198; ﻟﺤﻈﻪ ﺯﻭﺩﺗﺮ &= #65175;ﺼﻤﻴﻢ ﺑﺎﺻﻠﺎﺡ ﺭﻭﺍ&#= 65253;،ﻭﺭﺳﻴﺪﻥ ﺑﮑﻤﺎﻟﺎﺕ ﻭ ﺷ&= #65260;ﻮﺩﻫﺎ ﻭﻟﻘﺎی اﻟﻬﻰ = 705;ه ﻤﻔﻴﺪﺗﺮ ﺑﺮﺍ&#= 65263; ﮐﺴب اﺳﺖ.ﻭﺗﺠ= 5248;ﻴﻪ ﺗﻨﻬﺎﺩﺭ ﺗﺼﻤ&#= 65268;ﻤﺎﺕ ﺳﻠﻮک اﻟﻬی اʌ= 03;ﺖ. ﻭﻟﻰ ﻣﺮﺍﺣﻞ ﺍ&= #65183;ﺮﺍﺋﻰ ﺍﻳﻦ ﺗﺼﻤﻴﻢ، &#= 65259;ﺮﭼﻪ ﻃﻮﻟﺎﻧﻰ ﺗﺮ ﻭ = ﺑﺪﺭﺍﺯﺍ ﺑﮑﺸﺪ،ﺑﻨﻔﻊ = 5165;ﻧﺴﺎﻥ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ،ﻋﺠﻠA= 258; ﺍﺯ ﺷﻴﻄﺎﻥ ﻧﻔ&= #1587; ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﺍ&= #65247;ﺒته ﺪﺭ ﺳﻠﻮﻙ،ﻭ ﺍ&#= 65247;ّﺎ ﺩﺭ ﺯﻧﺪﮔﻰ ﻏﻴ&= #65198; ﺳﻠﻮﮐﻰ،ﻭ ﻋﺠ= 5248;ﻪ ﺑﺮﺣﺴﺐ ﺿﺮﻭﺭ&#= 65173; ﺍﺳﺖ.ﺑﺮﺍﻯ ﮐﻤ&= #65242; ﺑﺪﻳﮕﺮﺍﻥ،ﻳA= 166; ﺧﺎﻣﻮﺵ ﮐﺮﺩن &#= 65153;ﺗﺶ که ﺠﺎﻯ ﺗﺄﻣّA= 246; ﻭﺗﻔﮑّﺮ ﻭﺍﺳ= 5176;ﺨﺎﺭﻩ ﮔﻴﺮﻯ ﻧﻴﺴﺖ ﮐ&= #65258; ﺁﻳﺎ ﺍﻳﻦ ﺧﻴﺮ = ﺍﺳﺖ ﻳﺎ ﻧﻪ.ﺣﺘﻰ ﺍﮔ= ﺮ ﺍﻗﺪﺍﻡ ﻣﺎ ﺑﻨ&= #65236;ﻊ ﺩﺷﻤﻦ ﻣﺎ ﺑﺎﺷ&= #65194;. ﺩﺭ ﺳﻠﻮﻙ ﻋﻘﻠ&= #65264;،ﻳﻌﻨﻰ ﺩﺭ ﺗﺮﺑﻴﺖ ﻭﺗ&= #64401;ﺎﻣﻞ ﺫﻫﻨﻰ ﺑﺎ ﻋﻠﻮ&= #65249; ﻣﺎﺩﻯ،ﺗﺄﻣّʌ= 46; ﻭﻃﻮﻝ ﺯﻣﺎﻥ ﺿﺮﻭﺭﺕ &= #65193;ﺍﺭﺩ.ﺗﺎ ﺫﻫﻦ ﺑﺘﺪﺭﻳﺞ &= #65169;ﺘﻮﺍﻧﺪ ﮐﺴب کماﻝ ﻋﻠʌ= 62;ﻡ ﺧﻮﺩ ﮐﻨﺪ.ᤨ= 4;ﺮﭼﻪ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺍﺣﺘﻤﺎﻟﻰ ﺁﻳ&#= 65256;ﺪﻩ ﺑﺎﻋث ﺗﺄﺧﻴﺮ &#= 65169;ﻴﺸﺘﺮ ﭘﺎک ﺴﺎﺯﻯ ﻭﻧ&#= 65184;ﺎﺕ ﻣﻴﺸﻮﺩ.ﺳﺒﻘﺖ &= #64404;ﺮﻓﺘﻦ ﺑﺮﻫﻢ ﺩﺭ ﺍﻣﻮ&= #65197; ﻣﺎﺩﻯ ﺟﻬﺎﻧﻰ &= #65193;ﺍﺭﺍﻯ ﺧﻄﺮﺍﺕ ﻭ ﻣﻀﺮ&= #65165;ﺕ ﺑﻴﺸﺘﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﻟﻰ ﺩﺭﻳﻚ ﻣﺴﺎﺑق= 607; عشق ﻭﺭﺯﻯ ﺟﺎA= 263; ﺩﺭﻧگی ﻨﻴﺴﺖ.= 5261;ﻣﺴﺎﺑﻘﻪ ﻳﻌنی اﺳﺘﻔﺎʋ= 93;ﻩ ﺍﺯ ﺗﻤﺎﻡ ﺗﻮﺍ&= #65255;ﻬﺎ ﻭﺩﺭ ﺗﻤﺎﻡ ﻟﺤ&= #65224;ﺎﺕ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺳﺎ&= #65247;ﻚ ﻫﻤﻴﻦ ﺳﺒﻘﻴﺖ &= #64404;ﺮﻓﺘﻦ ﺑﺮ ﺯﻣﺎﻥ ﺭﺍ ﻣ= ﻴﺨﻮﺍﻫﺪ، ﮐﻪ ﺯﻭﺩﺗﺮ ﻭﺍ&= #65197;ﺩ ﮔﻮﺩ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺷﻮﺩ. ﻭﻟﻰ ﺑﺎ ﺗ= ;ﺄﻣﻴﻦ ﺳﺮﻳﻌﺘﺮ ﺍﺯﻧ&#= 65224;ﺮ ﺍﻧﺠﺎم ﻮﻇﺎﻳ= 5234;،ﮐﻪ ﺣﺘﻰ ﺗﻤﺎﻡ ﻭﻗ&= #65174; ﻣﻴﭙﺮﺩﺍﺯﺩ ﺧ&#= 65218; ﻓﺎﺻﻞ ﮐﺸﻴﺪﻥ &= #65169;ﻌﻨﻮﺍﻥ ﻣﺮﺯ ﺳﺒﻘﺖ ﮔﻴ&= #65198;ﻯ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺑﺎﺯﻯ ﻧﻔس ﻫﻮ&#= 65203;ﺮﺍﻥ ﻓﺎﺳﺪ، ﻭ ﻃﻠﺎ &= #65183;ﻮ ﻭﺧﻮﺩ ﺧﻮﺍﻩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑ&= #65166;ﻥ ﻫﺮ ﻣﻘﺎﻡ ﺷﻬﻮ&= #65193;ﻯ،ﺧﻂ ﻣﺮﺯﻯ ﻣﺸﺨﺺ ﮐ&= #65256;ﻨﺪﻩ ﻣﺮﺣﻠﻪ ﺳﻠﻮﻙ &= #65203;ﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ.ﺁﻧﻬ&#= 1605; اﺯﻧﻈﺮﺩﺍﻭﺭA= 263; ﺍﻟﻬی ﻮﮐﺴﺐ ﻧ&#= 65176;ﺎﻳﺞ ﺃﺑﺪﻯ ﻭﺑﻬﺸﺘ&#= 65264; ﻭﻧﻮﻋﻰ . ﺗﻘﺴﻴ= ﻢ ﮔﻤﺮﺍﻩ ﮐﻨﻨﺪ&#= 65257;،ﺩﺭ ﺑﺎﺭﻩ ﺷﺪﺕ ﺗﻮ&= #65183;ّﻪ ﺑﺤث ﺍﻧﻮﺍﻉ ﮔ&#= 65262;ﻧﺎﮔﻮﻥ ﺍﺯ ﺗﻮﺟّﻪ ﺭﺍ &= #64344;ﻴﺶ ﺁﻭﺭﺩه اﺳﺖ. <o:p></o:p= > = 5251;ﻴﮕﻮﻳﻨﺪ (ﺗﻮجه اﺭﺍﺩﻯ)= 5261; ﺁﻧﻮﻗﺘﻰ ﺍﺳﺖ &= #64400;ﻪ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261; ﺁﻟﻮﺩﻩ ﺍﻧﺴﺎ&#= 65253;،ﺗﻮﺟّﻪ ﺑﺴﻮﻯ ﺩﻧﻴﺎﻭ &= #65191;ﺎﺭﺝ ﻭﺟﻮﺩﺑﺸﺮﻯ ﺩ&#= 65165;ﺭﺩ.ﻭﻳﺎ ﺳﺎﻟﻚ ﻭﻗﺘﻰ ﺩ&= #65197; ﺑﺮﺍﻯ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;،ﮐﻪ ﺍﺣﺴﺎس ﺑﺎ ﭼﺸ&#= 65250; ﺍﺯ ﺻﻮﺭﺕ ﻭﮔﻮ&= #65163;ﻰ ﺍﺯ ﮐﻠﺎﻡ ﻭﺣﺘ&= #65264; ﻟﻤس ﺑﺘﻦ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﻭ(ﺗﻮﺟّA= 258; ﻏﻴﺮﺍﺭﺍﺩﻯ)ﻣ&#= 65166;ﻧﻨﺪ ﺟﻠﺐ ﻧﻈﺮ ﺍﻧﺴ&= #65166;ﻥ ﺑﺮﺍﻯ ﺍﺣﺴﺎس &#= 65267;ﻚ ﺩﻭ ﻧﻴﺮﻭﻯ ﺧﺎ&= #65197;ﺟﻰ ﭼﻮﻥ ﺻﺪﺍﻯ ﺷﺪ&= #65267;ﺪ ﺍﺳﺖ. ﻭ ﺩﺭ ﺳﺎﻟ= ;ﮑﺎﻥ ﻭﻗﺘﻰ ﺩﺭ ﺭؤﻳ&#= 65166; ﺑﺎﻣﻮﺭﻯ ﻧﻈﺮ &= #65251;ﻴﮑﻨﺪ.که ﺪﺭﺍﺭﺍﺩﻩ ﺁﻧ&#= 65260;ﺎ ﻧﺒﻮﺩﻩ ﻭﻣﻮﺭ&#= 65193;ﺍﻧﺘﻈﺎﺭ ﺁﻧﻬﺎ ﻧﻴﺴﺖ ﻭ = ﺍﻧﺘﻈﺎﺭ ﺁﻧﺮﺍ ﻧﺪﺍﺷت= 607; اﻧﺪ. ﺩﺭ ﻭﺍﻗﻊ = ﺗﻮﺟّﻪ ﺍﻧﺴﺎﻥ ﺑﺎﻣﻮ&#= 65197; ﺧﺎﺭﺝ،ﺩﺭ ﺟﺴ= 5176;ﺠﻮﻯ ﻧﻔﻊ ﻭﻳﺎ ﺗﺮس &= #65165;ﺯ ﺧﻄﺮ ﭘﻴﺶ ﺁﻣﺪ&= #65253; ﺍﺳﺖ.ﻭ ﻳﺎ ﻧﺪﺍ= ﺷﻨﻴﺪﻥ ﺑﺎﺯ ﺍﻳﻦ ﻧﻔس &= #65153;ﻟﻮﺩﻩ ﺍﺳﺖ،ﮐﻪ ﺩﻧﺒ= 5166;ﻝ ﻧﻔﻊ ﺍﺯ ﺍﻣﻮﺭ&= #65263; ﺩﺭﺟﻬﺎﻥ ﺍﺳﺖ.&= #65261; ﺍﻧﺴﺎﻥ ﺑﻌﻨﻮ&#= 65165;ﻥ ﭘﺎﺳﺦ ﻭ ﻋﮑس ﺍ&= #65247;ﻌﻤﻞ ﺑﻨﺪﺍﺋﻰ ﺍﺯ ﺧ&= #65166;ﺭﺝ ﻣﻴﺪﻫﺪ.ﻭﻟﻰﺳ&#= 65166;ﻟﮑﺎﻥ ﺗﻮﺟّﻪ ﺍﺭﺍﺩ= 5263; ﺩﺭ ﺻﻮﺭﺕ ﺷﻬﻮ&= #65193;ﻯ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻭ= ﺷﺪﺕ ﺍﻳﻦ ﺗﻮﺟّﻪ ﻗ&#= 65166;ﺑﻞ ﺩﺭﻙ ﺧﻮﺩ ﺳﺎﻟ&= #65242; ﻫﻢ ﻧﻴﺴﺖ.ﻭﻟﻰ = ﺍﺯ ﻫﺮ ﺩﺭﺟﻪ ﻋﺸﻖ = ﺑﻤﺤﺒﻮﺏ ﺍﻟﻬﻰ، ﻭﺩﺭ ﺗ&#= 65262;ﺳّﻠﺎﺕ ﻃﻮﻟﺎﻧﻰ ﺗﺮ،= 5187;ﺘﻰ ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺑ= ﻴﺪﺍﺭ ﻭ ﺑﻬﻮﺵ ﻣﻴﺒﺎ&= #65207;ﺪ، ﺁﻧﮕﺎﻩ ﺣﻮﺍس &#= 65261; ﺍﺭﺗﺒﺎﻁ ﺍﺣﺴ&#= 65166;ﺵ ﺍﻧﺴﺎﻥ ﺑﺎ &#= 65175;ﻦ ﺍﻭ ﮐﻢ ﻣﻴﮕﺮﺩ&= #65193;.ﮐﻪ ﺣﺘﻰ ﻫﻴﭻ ﺁﺳﻴ&= #65170;ﻰ ﺭﺍ ﺩﺭﻙ ﻧﻤﻰ ﮐ= ﻨﺪ .<o:p></o:p> = 5251;ﻌﺮﻭﻑ ﺍﺳﺖ،ﮐﻪ ﻣﻴﺨ= 5264; ﺑﭙﺎﻯ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ ﺭﻓﺘﻪ ﺑﻮﺩ،ﻭ= 5165;ﺯ ﺷﺪّﺕ ﺩﺭﺩ ﺍﺟ&#= 65166;ﺯﻩ ﻧﻤﻴﺪﺍﺩ ﮐﺴﻰ &= #65251;ﻴﺦ ﻳﺎ ﺳﻴخ ﺮﺍ ﺍﺯ&= #64344;ﺎﻳﺶ ﺑﻴﺮﻭن ﻧﺒﮑﺸ= 606;د.ﻭ ﭘﻴﺎﻣﺒﺮﮔﻔﺖ= 548; ﭼﻮﻥ ﻋﻠﻰّ ﺑﻨ&#= 65252;ﺎﺯ ﻣﻰ ﺍﻳﺴﺘﺪ ﺁﻧ&= #64405;ﺎﻩ ﺑﻴﺮﻭﻥ ﺑﮑﺸﻴ&#= 65194;. ﮔﻮﺋﻰ ﺟﺮﺍﺣﻰ &= #65169;ﺎ ﻫﻴﭙﻨﻮﺗﻴﺴﻢ= 548;که اﻣﺮﻭﺯ ﺭﺍﻳﺞ &#= 65165;ﺳﺖ.ﺭﺍﺑﻄﻪ ﺣﻮﺍس ﺗﻦ ﺭﺍ ﺑ&= #65166; ﺭﻭﺍﻥ ﻗﻄﻊ ﻣﻴ&= #65208;ﻮﺩ. ﺩﺭ ﺍﻋﺘﺮﺍﺽ ﺑ&= #65166; ﺗﻘﺴﻴﻢ ﺗﻮﺟّ= 5258; ﺑﺎﺭﺍﺩﻯ ﻭ ﻏﻴ&= #65198; ﺍﺭﺍﺩﻯ ، ﺁﻥ ﺭ&= #65165; ﻣﻐﺎﻟطه اﻯ ﻣA= 256;ﻄﻘﻰ ﻣﻴﺪﺍﻧﻨﺪ.ﺯﻳ&#= 65198;ﺍ ﺑﺄﻣﺮﻯ ﺗﺴﻠﻴ&#= 65250; ﺷﺪه اﻧﺪ.ﮐﻪ ﻗ&#= 65170;ل اﺯ ﺍثبات ﺁﻥ ʌ= 51;ﻴﺒﺎﺷﺪ. ﻳﻌﻨﻰ ﺍﺭﺍﺩﻩ &= #65239;ﺒﻞ ﺍﺯ ﺗﻮجه ﺮﺍ ﺗ&#= 65240;ﺪﻡ ﻣﻴﺪﻫﺪ.ﺯﻳﺮﺍ &= #65207;ﺨﺺ ﻣﻴﺨﻮﺍﻫﺪ ﮐﻪ &= #65175;ﻮﺟّﻪ ﮐﻨﺪ،ﺳﭙس ﺗﻮA= 183;ﻪ ﻣﻰ ﮐﻨﺪ.ﻭ ﻳﺎ ﺣ= ;ﺪّ ﺃﻗﻞ ﻫﺮ ﺩﻭ &#= 65169;ﺎﻫﻢ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ. = ﺍﺭﺍﺩﻩ ﻭ ﺗﻮﺟﻪ ﺍﻳﻦ ﮐ= ﺎﺭ ﻧﻔس ﺍﺳﺖ.ﮐﻪ ﺩ&= #65197; ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺩﺭ ﺭﻭﺍﻥ، ﻫﻢ &= #65165;ﺭﺍﺩﻩ ﻗﺒﻠﻰ ﻭﻫﻢ ﺗﻮ&= #65183;ّﻪ ﻇﺎﻫﺮﺍ ﺑﻌﺪﻯ&#= 1548;ﺩﺭیک ﺰﻣﺎﻥ ﻭﻣﮑﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺍﮔﺮ ﺍﻳﻦ = ﺗﻮﺟّﻪ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ &= #65169;ﺎﺷﺪ،ﺁﻧﺮﺍ ﺗﻮﺟّﻪ ﻏﻴﺮ ﺍ&#= 65197;ﺍﺩﻯ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ.&= #65169;ﺤث ﺍﺭﺍﺩﻩ ﻭﺗﻮﺟ&#= 1617;ﻪ،ﻭ ﺍﻫﻤﻴﺖ ﻫﺮﻳﻚ &= #65261;ﺩﺭﺟﺎﺕ ﺷﺪّﺕ ﺍﺭﺍﺩﻩ &#= 65261; ﺩﺭﺟﺎﺕ ﺷﺪّﺕ &#= 65175;ﻮﺟّﻪ،ﺩﺭ ﺑﺎﺭﻩ ﺳﺎﻟﮑﺎ&#= 65253; ﻣﺮﺍﺗب اﻟﻬﻰ = 5251;ﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﻣﻌﺼﻮﻡ،ﻫﻤﻴA= 208;ﻪ ﺩﺭﻭﺣﺪت ﻮﺟﻮ= 5193; ﺧﻮﺩ ﺑﺎﻣﺮﺍﺗ&#= 1576; اﻟﻬﻰ ﻣﺘﻮجه A= 252;ﻴﺒﺎﺷند. ﻭﺑﻴﺸﺘﺮ ﻫﺮﭼ&#= 65258; ﺑﻤﺮﺍتب ﺒﺎﻟA= 166;ﺗﺮ ﺷﻬﻮﺩﻯ ﻋﻘلی = 5248;ﺪﻧّی اﺳﺖ. ﻣﮕﺮ ﻭﻗﺘ&= #65264; ﮐﻪ ﺑﺮﺍﻯ ﺗﻨﺰ&= #65267;ﻞ ﺍﻟﻬﺎﻣﺎﺕ ﺧﻮ&#= 65193;،ﺗﻮﺟّﻪ ﺑﭙﺎﺋﻴﻦ ﻭﻣﺮ&#= 65193;ﻡ ﻭﺑﺸﺮﻳّﺖ ﺩﺍ= 5197;ﺩ. ﺍﺭﺍﺩﻩ ﺗﻮﺟّ= 5258; ﺩﺭ ﻏﻴﺮﺳﺎﻟﮑ&#= 65166;ﻥ، ﺗﺸﻨﮕﻰ ﺭﻭﺍﻧ&#= 65264; ﺩﺭ ﮐﻤﺒﻮﺩﻫﺎ &= #65261;ﻣﻌﺎﻳﺐ،ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺩﺭ&= #65193;ﻣﻨﺪ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ. ﺁﻧﮕﺎﻩ ﺗﻮﺟّ= 5258; ﺑﺨﺎﺭﺝ ﺍﺯ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺭﻓﻊ = ﻧﻴﺎﺯ ﺧﻮﺩﺭﺍ ﺟﺴﺘﺠ&#= 65262; ﻣﻴﮑﻨﺪ.ﺩﺭ ﺍﻳ&= #65254; ﺣﺎل ﻤﻴﺘﻮﺍﻥ &#= 64404;ﻔﺖ ﺗﻮﺟّﻪ ﻧﻔس ﺍ= 5251;ّﺎﺭﻩ ﺑﺒﻴﺮﻭﻥ،ﺩﺭ = 5261;ﺍﻗﻊ ﻧﺎﻡ ﺍﺭﺍﺩﻩ ﻧ&= #65194;ﺍﺭﺩ،ﺑﻠﮑﻪ ﺟﺒﺮ ﻧﻔس ﺍﺳﺖ&#= 1548;ﻳﺎ ﺟﺒﺮ ﺫﺍﺗﻰ ﻭﻓ&= #65220;ﺮﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ.&= #65199;ﻳﺮﺍ ﺩﺭ= ﺍﺭﺍﺩ= ;ﻩ ﻭﺧﻮﺍﺳﺘﻦ،ﺷA= 198;ﻁ ﺍﺧﺘﻴﺎﺭ ﻭﺍﻧ&#= 65176;ﺨﺎﺏ ﺁﺯﺍﺩ ﻣﻄﺮﺡ ﻣ&= #65268;ﺒﺎﺷﺪ.که اﻳﻦ ﺍﺧﺘﻴﺎﺭ &#= 65175;ﻨﻬﺎﺩﺭ ﻋﻘﻞ ﻟﻮّﺍﻣﻪ &#= 65203;ﻠﻮﮐﻰ ﻭ ﻧﻘّﺎﺩ ﺧﻮﻳ&#= 65208;ﺘﻦ،ﺩﺭ ﺳﺎﻟﻚ ﻭ ﻳﺎ ﺩﺭ= ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺍﺳﺖ.ﻭ ﺍ= ﻟّﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻄﻴﻊ ﻧﻔس هستند، ﻭ= ﺧﻮﺩ ﻧﻔس ﻣﻄﻴﻊ ﺁﻟ&#= 65262;ﺩﮔﻰ ﻭﻋﻘﺪﻩ ﻫﺎﻯ ﺧ&= #65262;ﻳﺸﺘﻦ ﺍﺳﺖ. چه اﺣﺴﺎ= 5203;ﺎﺕ ﺯﺷﺖ،ﻭ ﭼﻪ ﮐﻤ&#= 65170;ﻮﺩﻫﺎﻯ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﻓ&= #65220;ﺮﺕ ﺗﮑﺎﻣﻞ ﻃﻠﺒﻰ.&= #65267;ﻌﻨﻰ ﺻﻔﺎﺕ ﻓﺼﻞ ﻧﻮ&= #65227;ﻰ ﺑﺎﻟﺎﺗﺮ،ﻳﺎ = 5255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ.ﻭ ﺍ= ﻳﻦ ﺗﻨﻬﺎ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ،ﮐﻪ ﺑﺎ ﺗﺨﻠﻴﻪ ﻭ ﺗ= ﺤﻠﻴﻪ ﻫﺮﺩﻭ،ﺭﻓﻊ ﺍ= 5215;ﺎﻓﺎﺕ ﻓﺎﺳﺪ ﻭﮐﻤﺒﻮ&#= 65193;ﻫﺎﻯ ﻧﻴﮑﻮ ﺭﺍ ﺗﺄﻣ&= #65268;ن ﻤﻴﮑﻨﺪ.که ﺘﺠ= 5248;یه هاﻯ ﺍﻟﻬﻰ ﻫﻔ= 5176;ﮕﺎﻧﻪ ﺩﺳﺖ ﺑﺪﻫﺪ.ﻭ ﺍ= ﺭﺍﺩﻩ ﺗﻮﺟّﻪ ﮐﺮﺩﻥ &#= 65153;ﻧﮕﺎﻩ ﻣﻌﻨﻰ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺷﺖ.ﮐﻪ ﭼﻮﻥ ﮔﺬﺷﺘﻪ ﻫ&= #65166; ﺑﺎ ﺗﻔﺴﻴﺮ ﺁﻟ&= #65262;ﺩﻩ ﺍﺭﺍﺩه اﻯ ﺟﺒ= 5198;ﻯ ﻭﺗﻮﺟّﻬﻰ ﺑﻨ= 5166;ﭼﺎﺭﻯ ﻧﻴﺴﺖ.ﻭﺣﺘﻰ ﻣ&= #65268;ﺘﻮﺍﻥ ﮔﻔﺖ، ﺳﺒﻘﺖ ﻭ&#= 65175;ﻘﺪﻡ ﺍﺭﺍﺩﻩ ﺑﺮ ﺗﻮ&= #65183;ّﻪ،ﺧﻮﺩ ﺃﻣﺮﻯ ﻣﺸﺘﺮﻙ &= #65165;ﺳﺖ.ﭼﻮﻥ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﺗ&= #65262;ﺟّﻪ ﺍﺳﺖ،ﮐﻪ ﺑﻤﻮ= 5215;ﻮﻉ ﺗﻮﺟّﻪ ﻣﻴﺨﻮ= 5165;ﻫﺪ ﺑﺮﺳﺪ.ﻭ ﺍﻳﻦ ﺧ= ﺼﺎﻳﺺ ﻣﻮﺿﻮﻉ ﺍﺳﺖ،= 4400;ﻪ ﺣﺎﻟﺖ ﺳﺎﻳﮑﻮ&#= 65247;ﻮﮊﻳﻚ ﻭﺭﻭﺍﻧی ﺨﻮﺍ= 5255;ﺪﻩ ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﺑﺎ= ﻟﺄﺧﺮﻩ ﺩﺭ ﻣﻮﺿﻮﻉ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩ ﺗﻤﺎﻡ ﻗ&= #65204;ﻤﺘﻬﺎﻯ ﻭﺟﻮﺩ، ﻭ ﺣﺎﻟ&#= 65166;ﺕ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65261;ﺣﺘﻰ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﻃﺒﻴﻌﺖ ﺑﺎ ﺧﻮ&= #65193; ﻃﺒﻴﻌﺖ،ﻫﻤﻪ = 5267;ﮑﻰ ﻫﺴﺘﻨﺪ ﻭ ﻫﻤﻪ = ﻧﻴﺰ ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻣ&= #65268;ﺒﺎﺷﻨﺪ .<o:p></o:p> = 5165;ﻟﺒﺘﻪ ﺷﺮﺍﻳﻂ ﺧﺎﺭﺟ&#= 65264;،ﻭﺣﺘﻰ ﻧﻴﺎﺯﻣﻨﺪﻳﻬ= 5166;ﻯ ﻧﻔس ﻳﺎ ﻫﻮسﻋ= 5240;ﺪﻩ ﻫﺎ،ﺩﺭ ﮐﻨﺘﺮ= 5245; ﺃﻣﺮ ﺗﻮﺟّﻪ، = 5261; ﺗﻮﺟﻴﻪ ﺍﻳﻦ ﺗ&= #65262;ﺟّﻪ، ﺑﻘﺴﻤﺘﻬﺎ ﻭ ﺟ&= #65262;ﺍﻧﺐ ﻭ ﺧﺼﺎﻳﺺ</s= pan> &#= 65251;ؤثّر ﻫﺴﺘﻨﺪ. ﮔﺎﻫﻰ = ﺍﻳﻦ ﺷﺮﺍﻳﻂ ﺩﺭ ﺧﻮ&= #65193; ﺳﻮﮊﻩ ﻣﻮﺭﺩ ﺗ&= #65262;ﺟّﻪ ﻫﺴﺖ،ﮔﺎﻫﻰ ﺍ= 5199; ﺧﻮﺩ ﺭﻭﺍﻥ ﺍﻣ&= #65166; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺳ&= #65262;ﮊﻩ ﺗﻤﺮﮐﺰ ﻭﺗﻮﺟ&#= 1617;ﻪ ﻭ ﺍﺭﺍﺩﻩ ﺳﺎﻟ&= #65242; ﻭ ﺩﻗّﺖ ﺍﻭ،ﺗ= 5262;ﺟﻴﻪ ﮐﻨﻨﺪﻩ ﺃﻣﺮ ﺗ&= #65262;ﺟّﻪ ﺍﺳﺖ.ﻭ ﺑﻬﺘﺮﻳ&= #65254; ﺷﺮﺍﻳﻂ ﻭﻋﺎﻣ&#= 65246; ﺗﻮﺟّﻪ، ﺗﻐﻴA= 268;ﺮﺍﺕ ﻧﺎﮔﻬﺎﻧﻰ ﺍﺳ&#= 65174;. ﺟﺴﺘﺠﻮﻯ ﺍﻧﺴ&#= 65166;ﻥ ﺩﺭﺑﻴﺮﻭﻥ، ﮐ= 5258; ﺗﻮﺟّﻪ ﺧﺎﺭﺟ= 5264; ﮐﻨﺪ،ﻭﻳﺎ ﺟﺴ= 5176;ﺠﻮﻯ ﺃﻣﺮﻯ ﺩﺭ ﺩﺭﻭ&= #65253;،ﻭﺣﺘﻰ ﺑﻴﺮﻭﻥ ﺍﺯ ﺳﺮ = ﺩﺭﻭﻥ،ﻣﺘﻔﺎA= 261;ﺕ ﻫﺴﺘﻨﺪ.ﺩﺭ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﻃﺒﻴﻌﺖ،ﭼﻴﺰA= 263; ﺍﺯ ﺷﺮﺍﻳﻄﻰ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﺟﺎﻟﺐ ﻧﻔس ﺑﺎ&#= 65207;ﺪ.ﺑﻠﮑﻪ ﺍﻳﻦ ﺍﻧﺘﺰﺍﻉ &= #65195;ﻫﻦ ﻭﮐﺎﺭ ﻧﻔس ﺟﺴ&#= 65176;ﺠﻮﮔﺮﺍﺳﺖ.ﻭA= 165;ﮐثرﺍ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺗ= ﻮﺟّﻪ ﮐﺮﺩﻧﻬﺎ ﭼﻴﺰ&#= 65263;ﺣﺎﺻل ﻨﻤﻴﺸﻮﺩ.ﻣﺎﻧ&#= 65256;ﺪ ﻭﺍﺭﺳﻰ ﺭﻳﮕه= 575; ﻭ ﺳﻨﮓ ﺭﻳﺰﻫﺎ&= #1548;ﺑﺘﺼﻮﺭ ﺍﻳﻨﮑﻪ ﮔﺮﺩﻭ &= #65267;ﺎ ﮔﻮﻫﺮ ﻗﻴﻤﺘﻰ</= span> ﺑﺎﺷﻨﺪ<s= pan dir=3DLTR>. ﺑﺎﺯ ﻧﻤﻴﺘﻮﺍﻥ ﻓﮑ&#= 65198; ﻣﺨﺘﺼّﺎﺕ ﺳﻮ= 4394;ﻩ ﻫﺎﻯ ﺧﺎﺭﺟﻰ،= 5251;ﺤﺮﻙ ﺑﺮﺍﻯ ﺗﻮﺟّﻪ &#= 65169;ﺪﺍﻧﻬﺎ ﺑﺎﺷﺪ، ﺍﮔﺮ ﺃ&#= 65251;ﺮﻯ ﻏﻴﺮ ﻋﺎﺩﻯ ﺑﺎ&= #65207;ﺪ ﻧﻈﺮ ﺟﻠﺐ ﻣﻴﺸ&= #65262;ﺩ.ﻭ ﻳﺎ ﺃﻣﺮﻯ ﻋﺎﺩ&= #65263; ﺩﺭ ﻣﻮﺿﻌﻰ ﻇﺎ&= #65259;ﺮﻯ ﻏﻴﺮ ﻋﺎﺩﻯ ﺑﺎ&= #65207;ﺪ. ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑ&#= 65258; ﻭﺍﮊﮔﻮﻥ ﺑﺎﺷ&#= 65256;ﺪ،ﻭ ﻳﺎ ﺗﻐﻴﻴﺮ ﻭﺣ&= #65198;ﮐﺖ ﻏﻴﺮ ﻣﻨﺘﻈﺮﻩ &= #65193;ﻳﺪﻩ ﺷﻮﺩ.ﻭ ﺁﮔﺎﻫﻰ = ﻗﺒﻠﻰ ﺫﻫﻦ ﮐﻪ ﺧﻮﺩ ﻧ= ﻴﺎﺯ ﻧﻔس ﻧﺎﺧﻮﺩﺁ= 4404;ﺎﻩ ﺍﺳﺖ.ﮐﻪ ﭼﻪ ﭼﻴ= ﺰﻯ ﺭﺍ ﻣﻴﺠﻮﻳﺪ،= 4400;ﻪ ﻣﻔﻴﺪ ﻭ ﻧﺎﻓﻊ = ﺍﺳﺖ ﻳﺎﻣﻔﻴﺪ ﺩﻓﻊ &= #65215;ﺮﺭ ﺑﺎﺷﺪ.ﻭ ﺍﻳﻨﻚ = ﺧﻠﺎف عاﺩﺕ ﻣﺎ ﺍﺯ ﻭ&#= 65215;ﻊ ﺍﻣﻮﺭ ﺍﺳﺖ،ﮐ= 5258; ﻭﺿﻊ ﻏﻴﺮ ﻋﺎﺩ&= #65263;، ﻣﺎﺭﺍ ﺗﻮﺟّﻪ &#= 65251;ﻰ ﺍﻧﺪﺍﺯﺩ.ﻣﺎﻧ&#= 65256;ﺪ ﻣﻌﺠﺰﻩ ﻳﺎ ﻭﻀ&= #65228;ﻰ ﮐﻪ ﻣﺤﺎﻝ ﻳﺎ ﻏ= ﻴﺮ ﻣﻤﮑﻦ ﻣﻴﺪﺍﻧ&#= 65204;ﺘیم ﺒﺎ ﺧﻄﺮ ﺑﺮﺍﻯ = ﻭﺟﻮﺩ ﻭﺫﺍت ﻤﺎ ﺑﻮﺩ&#= 1607; ﺒﺎﺷﺪ.<o:p></o:p> = 5193;ﺭﺩ ﻳﺎ ﻟﺬﺕ ﻏﻴﺮ ﻣ= ﻨﺘﻈﺮﻩ،ﺑﺎﻋ= 79; ﺟﻠﺐ ﻧﻈﺮ ﻣﻴﺸ&= #65262;ﺩ ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ ﻭ= ﺿﻌﻴّﺘﻰ ﮐﻪ ﺑﻨﻈﺮ ﺍﻧﺴ&= #65166;ﻥ ﻣﻬﻢ ﻭﺟﺪﻯ ﺍﺳ&= #65174;.ﮔﺮﺳﻨﮕﻰ ﻭﻧﻴﺎﺯﻫﺎﻯ ﺟ&#= 65260;ﺎﻧﻰ ﺑﺎﻋث ﺟﻠﺐ ﻧﻈ&#= 65198; ﺑﺎﻣﻮﺭ ﺧﺎﺭﺟ&#= 65264; ﺍﺳﺖ.ﺍﻣﺎ ﺩﺭ ﺍ= ﻣﻮﺭ ﺩﺍﺧﻠﻰ ﻭ ﺑﺎﻃ&= #65256;ﻰ ﺩﺭ ﺫﻫﻦ ﻭﺭﻭﺍ&= #65253;،ﻟﺬﺕ ﻃﻠﺒﻰ ﮐﺮﺍﻣﺎ&#= 65173; ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺍ&= #65203;ﺖ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65193;ﺭﻫﺮ ﺣﺎﻝ ﺩﺭ ﺑﻬﺸﺖ = ﭼﻬﺎﺭﻡ ﻣﻮﻋﻮﺩ ﺗﻮﻟﺪ &= #64344;ﻴﺸﻴﻦ ﻭﺑﺎ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻗﺒﻠی ﺨﻮﻳﺶ ﺍ&#= 65203;ﺖ.ﮐﻪ ﺟﺴﺘﺠﻮﻯ ﻟﺬﺕ &= #65169;ﻴﺸﺘﺮ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺨ&#= 65262;ﺍﻫﺪ، ﮐﻪ ﻋﮑس ﺟﺴﺘﺠ&#= 65262;ﻯ ﻟﺬﺕ ﺟﻬﺎﻧﻰ ﻭ = ﺷﻬﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﮐﻪ ﺣﻖ ﺍﻧﺴﺎﻥ = ﺑﺮﺍی اﺳﺘﻔﺎﺩﻩ ﻫﺴ= 5174;.ﻭﻟﻰ ﻟﺬت ﻤﻨﻔﻰ ﻭ ﺳ&= #65262;ﺯﺍﻧﺪﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻣﻴﺒﺎﺷﺪ. ﻭﻧﻪ = ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ. ﻧﻴﺎﺯﻫﺎﻯ ﺭﻭ&#= 65165;ﻧﻰ،ﭼﻪ ﺍﺯ ﻋﻠﻞ ﻣﻨﻔﻰ = ﺭﻭﺍﻥ، ﻳﺎ ﻓﻄﺮﺕ ﺗﻦ ﻭ= ﺭﻭﺍﻥ ﻣﻄﺮﺡ ﺍﺳﺖ،ﮐ= 5258; ﺑﺎﻳﺪ ﺍﺷﺒﺎﻉ &= #65207;ﻮﺩ.ﮔﺎﻫﻰ ﺑﺎﺯﻯ ﻭﺳﺮﮔﺮ&#= 65251;ﻰ ﻭﻭﻗﺖ ﮐﺸﻰ ﺍﺳ&= #65174;،ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﻮ&= #65193; ﻭﻳﺎ ﺑﻴﺮﻭن ا= 5199; ﺧﻮﺩ ﺑﺎﺯی ﻤﻴ&#= 64401;ﻨﺪ.ﭼﻮﻥ ﺣﺪﻳث نفس که ᥵= 0;ﺎﺧﻮﻳﺸﺘﻦ ﮔﻔﺘﮕﻮﻣﻴﮑﻨ= 5194;.ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﺑﺮﺍﻯ &= #65259;ﺮﮐس ﺩﺭ ﺣﺪّﻯ ﮐﻪ ﺗ&= #65262;ﺍﻥ ﺗﻔﮑّﺮ ﻭ ﻋﻠّ= 5174; ﻳﺎﺑﻰ،ﻭﻳﺎ ﺗ= 4401;ﺎﻣﻞ ﻃﻠﺒﻰ ﻭﺣﻘﻴﻘ&#= 65174; ﺟﻮﺋﻰ ﺍﻭ ﺑﻮﺩ&= #1607; ﺒﺎﺷﺪ.ﮐﻪ ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ ﺩﺭ ﺍﻳن ﺤﺎﻝ، &#= 65187;ﻴﺮت ﻮﺧﺴﺘﮕﻰ</sp= an> &#= 65261;ﺑﻠﺎ ﺗﮑﻠﻴفی عمل ᥽= 6;ﻤﺎﻳﻨﺪ.ﻟﺬﺍ ﻟﺎﺟﺮﻡ ﺳﻘﻮﻁ &= #65261; ﺍُﻓﺖ ﺭﻭﺍﻧی = 5262;ﻋﺼﺒﻰ ﺩﺭ ﺗﻦ ﺩﺍﺭﺩ. ﻭ= ;ﻟﻰ ﭼﻮﻥ ﺍﻳﻦ ﺳﻘﻮ&= #65217; ﺭﺍ ﺗﺤﻘﻴﺮ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺸﺪ ﻧﻴﺎ&#= 65199; ﺑﺨﻮﺩ ﻓﺮﻳﺒﻰ &= #65193;ﺍﺭﺩ.ﻳﻌﻨﻰ ﺧﻮﺩﺭﺍ ﺑﺎ ﻗﺒ&= #65262;ﻝ ﮐﺎﺫﺏ ﻭ ﺑﺪﺳﺖ = ﻧﻴﺎﻣﺪﻩ ﻣﻴﮑﻨﺪ ﮐﻪ ﻧﺘ&= #65268;جه اﻯ ﺧﻮﺏ ﮔﺮﻓﺘ&#= 65258; ﺍﺳﺖ.ﻭ ﺳﻘﻮﻁ ﻓ= ﮑﺮﻯ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺗﺪ= ﺍﻋﻰ ﻣﻌﺎﻧﻰ ﻭ ﻳﺎ ﺣ= ﻞ ﻣﺸﮑﻠﻰ ﺭﺍ ﻣﺴ&= #65176;ﺪﻝ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﻣ&= #65236;ﻬﻮﻡ ﺣﻘﺎﺭﺕ ﺧﻮﺩﺵ &= #65165;ﺯ ﻧﻈﺮ ﺧﻮﺩﺵ ﻧﺪ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ ﮔﺮچه ﺨ= 5194;ﺍﻭﻧﺪ ﻭﺣﻘﻴﻘت که ﺍA= 199; ﻃﺮف ﺪﻳﮕﺮ ﺣﺘ&#= 1740; ﺪﻳﮕﺮﺍن اﺯ ﻧ= 5176;ﻴجه کارﻣﺘﻔﮑّﺮ ᥷= 7;ﺿﺎﻳت ﻨﺪﺍﺭﻧﺪ که ﻤ= 5198;ﺩﻡ ﺭﺍ ﻓﺮﻳب ﻨﻤﻴ&#= 65194;ﻫﺪ،که ﺮﺳﻮﺍﺋﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭ ﻧﻴﺰ ﺑﺮﺍﻯ ﻓﺮ&= #65165;ﺭ ﺍﺯ ﻣﺴﺌﻮﻟﻴّ= 578; ﻮﺷﺎﻧﻪ ﺧﺎﻟﻰ &= #64400;ﺮﺩﻥ،ﺑﺮﺣﺴʋ= 68; ﺍﻧﺘﻈﺎﺭﻯ ﮐﻪ &= #65165;ﺯ ﺷﺨﺺ ﺩﺭ ﺯﻣﺎﻥ = ﻭﻣﮑﺎﻥ ﻣﻌﻴﻨﻰ،ﮐﻪ ﻧ= 5262;ﻋﻰ </spa= n>ﺭﻭﻯ ﺩﺭ ﺑﺎA= 267;ﺴﺘﻰ ﻭﺧﻄﺮ ﺯﻧﺪﮔﻰ &= #65165;ﺯ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ. = ﻭ ﻋﺎﻟﻢ ﺍﻟﻬﻰ ﺩ&= #65197; ﻫﺮ ﺗﻮﺟّﻪ،ﻣA= 268;ﺒﺎﺷﺪ ﻳﺎﺩﺁﻭﺭﻯ ﺷﺨ&#= 65210; ﺑﺄﻣﺮﻯ ﮐﻪ ﻗﺒ&= #65262;ﻝ ﺩﺍﺭﺩ، ﻳﺎ ﻣﺪ&#= 65227;ﻰ ﺑﻮﺩﻩ،ﻭﻟﻰ ﺗ= 5166; ﮐﻨﻮﻥ ﺍﻧﺠﺎﻡ &= #65255;ﺪﺍﺩﻩ، ﻣﺤﺮﻙ ﺑﺎﻃﻨﻰ &= #65165;ﻭ ﺑﺮﺍﻯ ﺗﻮﺟّﻪ &#= 65251;ﻴﺒﺎﺷﺪ.ﻭﻧﻴA= 200; ﺍﻋﻤﺎﻝ ﺩﻳﮕﺮ&#= 65165;ن ﻤﺎﻧﻨﺪ ﺍﻧﺘﻘ&#= 65166;ﻡ ﺟﻮﺋﻰ ﻭﺗﺼﻤﻴ&#= 65250; ﺑﻌﺪﻡ ﻋﻔﻮ ﻭ ﺑ= ﺨﺸﺶ ﺧﻄﺎﻯ ﺩﻳﮕﺮﻯ&#= 1548; ﺣﺎﻟﺖ ﺩﺭﻧﺪﮔ&#= 65264; ﺩﺭ ﺷﺨﺺ ﺍﻳﺠﺎ&= #65193; ﻣﻴﮑﻨﺪ، ﻭ ﺧﻮ&#= 65193; ﻋﺎﻣﻞ ﺑﺎﻃﻨﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺩ&= #65197; ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ.ﻭﺍﻟّﺎ ﺩ&#= 65197; ﺳﺎﻟﮑﺎﻥ ﺍﻣﻴ&#= 65194; ﻟﻘﺎﻯ ﺧﺪﺍ،ﻭ= 5187;ﻘﻴﻘﺖ ﺩﺍﺷﺘﻦ ﮔﻔﺘﻪ &= #64344;ﻴﺮ ﺍﻟﻬﻰ،ﻭ ﺩﺍﺷ= 5176;ﻦ ﺁثاﺭ ﻣﻘﺪﻣﺎA= 175;ﻰﻭﺯﺑﺎﻧﻰ ﻭﺍﺣﻮﺍﻟﻰ،ک = 7; ﻤﻴﺴّﺮ ﻭﻣﮋﺩﻩ ﺗﺤﻮﻟ&#= 65166;ﺕ ﺍﻧﺴﺎﻧﻰ ﺟﺪﻳ&#= 65194;ﻯ ﺭﺍ،ﺩﺭ ﺷﻬﻮﺩ= 5259;ﺎ ﻭﻋﻮﺍﻟﻢ ﺍﻟﻬ&#= 1740; اﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ &= #65219;ﺒﻴﻌﻰ ﺍﺳﺖ. که ﺪﺭ ﮐﺎ&= #65251;ﻠﺎن اﻟﻬﻰ ﻋﺎﻣﻞ ﺑ&#= 65166;ﻃﻨﻰ،ﺗﻮﺟّﻪ ﺁﻧﻬﺎ ﺑﻨﺠﺎﺕ &= #65203;ﻠﻮﻙ ﺳﺎﻟﻚ ﻭﺗﺄﻣﻴ&#= 65254; ﺭﺿﺎﻳﺖ ﺑﻴﺸﺘ&#= 65198; ﺧﺪﺍﻭﻧﺪ،ﻭ ﺍ= 5251;ﻴﺪ ﮐﺴﺐ ثوﺍﺑﻬﺎA= 263; ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65169;ﻴﺸﺘﺮ ﺍﺳﺖ .<o:p></o:p> = 5165;ﻳﻨﮑﻪ ﻧﻮﺭ ﻗﻮﻯ ﻭﻳﺎ = ﻣﻮﺿﻮﻉ ﺟﺪﻳﺪ،ﻭ ﺃﻣﺮ &#= 65231;ﻴﺮ ﻣﻨﺘﻈﺮﻫﺎﻯ،A= 255;ﻈﺮ ﺍﻧﺴﺎﻥ ﺭﺍ ﺟﻠ&= #65168; ﻣﻴﮑﻨﺪ. ﺑﺨﺎﻃ&= #65198; ﺣﻔﻆ ﻣﻨﺎﻓﻊ ﺍ&= #65199; ﺧﻄﺮ،ﻭﮐﺴﺐ ﻣ= 5256;ﺎﻓﻊ ﺟﺪﻳﺪ،ﻭ ﺑﺨﺼ= 5262;ﺹ ﻧﻴﺎﺯ ﺑﺂﮔﺎﻫ&#= 65264; ﺍﺯ ﻣﺤﻴﻂ ﺍﺳﺖ&= #1548;ﮐﻪ ﺑﺎﻋث ﺍﻣﻨﻴّA= 174; ﺧﺎﻃﺮ ﻣﻴﺸﻮﺩ.&= #65169;ﻰ ﭼﻴﺰﻯ ﭼﻮﻥ ﺑﻮ&= #65193;ﻥ ﺩﺭ ﺗﺎﺭﻳﮑﻰ، &#= 65169;ﺎﻋث ﭘﻴﺪﺍﻳﺶ ﺗﺼﻮ&#= 65197;ﺍﺕ ﻣﻨﻔﻰ ﺩﺭ ﺫﻫﻦ = ﻣﻴﺸﻮﺩ.ﮐﻪ ﮔﻨﺎﻫﺎﻥ ﻗﺒﻠ&#= 65264; ﺷﺨﺺ ﻋﺎﻣﻞ ﻣؤ&#= 1579;ّرﻯ ﻫﺴﺘﻨﺪ.ﺯﻳﺮﺍ &= #65259;ﻤﻴﺸﻪ ﺍﻧﺴﺎﻥ ﻣﻨﺘﻈ&#= 65198; ﺧﻄﺮ ﻟﻮ ﺭﻓﺘﻦ = ﻭ ﺩﺳﺘﮕﻴﺮﻯ ﻭﺍ&#= 65255;ﺘﻘﺎﻡ ﭘﻠﻴس ﺑﺎ ﻃﺒﻴ&#= 65228;ت ﻮﺧﺪﺍﻭﻧﺪ ﺍﺯ &= #65191;ﻄﺎﻫﺎﺍﺳﺖ.ک= 07; اﻳﻦ ﺍﺣﻮﺍﻝ ﺩ&#= 65197; ﺳﺎﻟﮑﺎﻥ ﻣﻄﺮ&#= 65185; ﻧﻴﺴﺖ.ﮐﻪ ﻭﻋﺪ&= #1607; ﭙﻴﺮ ﺩﺭﻋﻔﻮﺍ&#= 65261; ﻭﺧﺪﺍﻭﻧﺪ ﺭﺍ &= #65193;ﺍﺭﺩ.ﻭﺑﺸﺮﻁ ﺍﺩﺍمه ﭙﻴﻤﺎA= 253;،ﺗﺎ ﺭﺳﻴﺪﻥ ﺷﻬﻮﺩ &= #65153;ﺧﺮ، ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨ&= #65248;ﻖ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻧﻴﺰ ﺑﺨﺎﻃﺮ ﺗ&= #65156;ﻣﻴﻦ ﻭﻇﺎﻳﻒ ﺗﺮﺑﻴ&#= 65174; ﺳﺎﻟﮑﺎﻥ ﻫﺮ ﻭ&= #65215;ﻌﻴّﺖ ﻭﺣﺎﺩثه ﺍﻯ ﺭ= 5165; ﻣﻴﺨﻮﺍﻫﺪ ﺑﺪ&#= 65165;ﻧﻨﺪ.ﺯﻳﺮﺍ ﻣﻌﻤﻮﻟﺎ ﺍﻭﻟ&#= 65268;ﺎی اﻟﻬﻰ ﺩﺭﺧﺎﻧ= 5240;ﺎﻩ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;، ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﺪ&= #65255;ﺒﺎﻝ ﻫﻮس ﻧﻔس ﻋﻤل = 5256;ﻤﻴﮑﻨﺪ،ﺑﻠﮑ= ;ﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﺧﻂ = ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﻏﻴﺮ ﺳ= ﺎﻟﮑﺎﻥ ﺩﺭ ﮐﺴﺐ ﻧﻔﻊ،&#= 65261; ﻫﻤﻪ ﺑﺨﺎﻃﺮ ﻟ&= #65196;ﺕ ﻭ ﺷﻬﻮﺕ ﺍﺳﺖ.ﺍ= ﮔﺮ ﺑﺮﺍﻯ ﭘﻮﻝ ﺑﻴ&= #65208;ﺘﺮ ﻫﻢ ﺑﺎﺷﺪ،ﺑﺮ= 5165;ﻯ ﺗﺤﻘﻖ ﻫﻮس هاA= 263; ﺷﻬﻮﺍﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭﻟﺬﺕ ﺯﻧﺪﮔﻰ ﻣﻌﻤﻮ&#= 65247;ﻰ ﻭﺯﻧﺪﻩ ﻣﺎﻧﺪ&#= 65253;،ﺿﻌﻒ ﻫﺮﻣﻮﺟﻮﺩ ﺯﻧ&#= 65194;ﻩ ﺍﺳﺖ. ﻭﮐﺴﻰ ﺣﺎ= ﺿﺮ ﺑﺘﻤﺮﮐﺰ ﺩﺭ ﻫ&= #65198; ﺯﻣﺎﻥ ﻧﻴﺴﺖ.ﺣ&= #65176;ﻰ ﺍﮔﺮ ﻭﻋﺪﻩ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﻣﻴﻴﺎﺑﺪ. = ﻭﻟﻰ ﺍﻳﻦ ﺳﺎﻟﻚ ﻭﺍ&= #65211;ﻞ ﺑﻤﺮﺯ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ&#= 1548;که ﺒﺎ ﺍﺳﺘﻀﻌﺎف &#= 65192;ﻮﻳﺶ ﺑﻤﺮﺯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﺍﺭﺍﺩ&= #65263; ﻣﻴﺮﺳﺪ، ﮐﻪ ﺑ&#= 65176;ﻮﺍﻧﺪ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65169;ﺮﺳﺪ. ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎ&= #65253; ﺭﻭﺵ ﻣﺤﻤﺪﻯ، &#= 65207;ﻬﻮﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺒﺎﺷﺪ.ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﻣﺴﻴﺤﻰ ﺑﺮﺍﻯ &= #65197;ﺳﻴﺪﻥ ﺑﻨﻮﺭ ﺭﺏّ ﺍﻟ&#= 65236;ﺼﻞ ﻣﺼﻄﻔﻮﻯ،ﻭﺯA= 197;ﺩﺷتیان ﻮﺑﻨﻰ ﺍﺳﺮﺍﺋ&#= 65268;ﻠﻰ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺸﻬﻮﺩ ﺭﺏّ ﺍﻟﻔﺼﻞ ﻣ&#= 65198;ﺗﻀﻮﻯ ایلی یا اله ﻣ&= #65268;ﮑﻮﺷﻨﺪ. <o:p></o:p> = 5165;ﺻﻮﻟﺎ ﻟﺬﺕ ﺯﻧﺪﮔﻰ ﻭ&= #65227;ﺪﻩ ﺍﻟﻬﻰ، ﮐﻪ ﺑﻬ&#= 65208;ﺖ ﭼﻬﺎﺭﻡ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﺗﻮﻟﺪ ﭘﻴﺸ&= #65268;ﻦ ﺑﺸﺮﻯ ﺍﻭ ﺑﻮﺩ&= #65257; ﺍﺳﺖ.ﺯﻳﺮﺍ ﺑﻤ&= #65198;ﺍﺗﺒﻰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ&#= 1548;ﺑﺨﺼﻮﺹ ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺳﻠﻮﮐﻰ ﺭﺳﻴﺪ&#= 65257; ﻭ ﻳﺎ ﺑﺨﺎﻃﺮ ﺷ= ﻬﻮﺩ ﻭﺩﺭ ﺭﻧﺠﻬﺎﻯ &= #65199;ﻧﺪﮔﻰ ﺧﻮﺩ، ﺑﺎﻋث ﭘ= 5268;ﺸﺮﻓﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #64404;ﺮﺩﻳﺪﻩ.ﮔﺮچ= 07; اﻣﺮﻭﺯ ﺑﺎﻳﺪ &#= 65235;ﺴﺎﺩ ﺭﻭﺣﻰ ﻭﮐﺸﺘﺎ&#= 65197; ﻭﺁﺯﺍﺭﺩﻳﮕﺮ= 5165;ن کرﺩﻫ ﺒﺎﺷﺪ.ک= 07; ﻤﺮﺩم اﺯ ﺁﺯﺍﺩﻯ ﺑﺎ&#= 65227;ث ﻗﻬﻘﺮﺍﻯ ﻏﻴﺮ &= #65203;ﺎﻟﮑﺎﻥ ﺍﺳﺖ.ﮐﻪ ﻗﺸﺮﻳ&= #1617;ﻮﻥ ﻣﺬﻫﺒﻰ،ﺑﺪﻭA= 253; ﭼﻨﻴﻦ ﺁﺯﺍﺭﻯ&#= 1548;ﺑﺎﺯ ﻣﺸﺮﻙ ﺁﺧﻮﻧﺪ &= #64344;ﺮﺳﺖ ﻫﺴﺘﻨﺪ.ﭼﻪ ﺭﺳ&= #65194; ﮐﻪ ﻣﺮﺩﻡ ﺁﺯﺍ&= #65197; ﻧﺒﺎﺷﺪ. ﺑﻘﻮﻝ = ﺷﺎﻋﺮ ﻣﻰ ﺑﺨﻮﺭ ﻣﻨﺒ&= #65198; ﺑﺴﻮﺯﺍﻥ ﻣﺮﺩ&#= 65249; ﺁﺯﺍﺭﻯ ﻣﮑﻦ.ﻭ&= #65247;ﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻮ&= #65247;ﺪ ﻗﺒﻠﻰ، ﭘس اﺯ = 4404;ﺬﺷت اﺯ ﺩﻭﺭﻩ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻭﺗﮑﻤﻴل ﺴﺎﺧ= 5176;ﻤﺎن ﺬﻫﻨﻰ ﻭﻋﺼﺒﻰ &= #65261;ﻋﻘﻞ ﻣﺎﺩﻯ ﺍﺳﺖ، ک= 607; ﺒﻌﻘﻞ ﻟﻮﺍﻣﻪ &= #65255;ﻘّﺎﺩ ﺧﻮﻳﺸﺘن ﺮﺳﻴ= 5194;ﻩ، ﺁﻧﮕﺎه ﺴﺮﻧﻮ= 5207;ت ﻮ ﮐﺮﺍﻣﺎﺕ ﺑﺎ&= #65247;ﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻓﻌ&= #65248;ﻰ ﺧﻮﺩﺭﺍ،ﮐﻪ ﭘ= 5166;ﺩﺍﺵ ﺍﻟﻬﻰ ﻧﺘﻴﺠﻪ &= #65175;ﮑّﺎﻣﻠﺎﺕ ﻗﺒﻠﻰ ﺑﻮﺩﻩ،= 5251;ﻴﺘﻮﺍﻧﺪ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ&#= 1548; ﺻﺮﻑ ﺗﺤﻘﻖ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻘﻮه اﻯ ک= 07; ﻔﻌﻠﺎ ﺩﺍﺭﺩ ﺑﮑﻨﺪ.ﻭ&= #65251;ﻴﺘﻮﺍﻧﺪ ﺗﺎﺳﺮﺣﺪّ ﺁن = 5176;ﮑﺎﻣﻞ ﺭﻭﺣی ﺒﻴﺸﺘﺮ &#= 65255;ﻤﺎﻳﺪ ﻭﺁﻧﺮﺍ ﺍﻧﺠﺎ&#= 1605; ﺒﺪﻫﺪ. ﻳﻌﻨﻰ ﺑ= ﻬﺸﺘﻰ ﺭﺍ ﺑﺪﻫﺪ، ﻭﺑ&#= 65170;ﻬﺸﺖ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﺑﻬﺘﺮ ﺁﻳﻨﺪﻩ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﻚ ﻣﺤﻤﺪﻯ &= #65169;ﺮﺳﺪ.ﻭﺍﻟّﺎ ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻗﺒ&#= 65246; ﺍﺯ ﻣﺤﻤﺪ،ﺑﺎ= 5199;ﮔﺸﺖ ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65193;ﺍﺭﻧﺪ.ﭘﺶ ﻋﻠﺎﻗﻪ ﺑﺘﻮﺟ&#= 1617;ﻪ ﻭﻫﺸﻴﺎﺭﻯ ﺍﻧ&#= 65204;ﺎﻥ،ﻣﻨﺎﺳﺐ ﺷﺄﻥ ﻣﻘﺎﻡ= ; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65165;ﻭ ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺑ= ﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻭﻳﺎ ﺳﺎﻠﮑﺎﻥ &= #64344;ﻴﺸﺮﻓﺘﻪ ﺳﻠﻮﮐﻰ ﺩﺭ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس .ﺍﻟﺒﺘﻪ ﮐ&= #65258; ﻣﻄﻠﻘﺎ ﻧﻤﻰ ﺗ&= #65262;ﺍﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 65252;ﻮﺩ. ﭼﻮﻥ ﺗﻨﻬﺎ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺭﻭﺡ ﺍﻟ&= #65156;ﺭﻭﺍﺡ ﺍﺳﺖ،ﮐﻪ ﻣﻄﻠ= 5240;ﺎ ﭘﺎﻙ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺁﻧﺮﺍ ﺭﻭﺡ ﺍﻟ&= #65156;ﺭﻭﺍﺡ ﻧﻴﺰ ﮔﻔته اﻧA= 194;.ﻳﺎ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍ&#= 65197;،ﺁﺧﺮﻳﻦ ﺗﺠﻠّﻴﺎﺕ ﻧﻮ= 5197;ﻯ ﻭ ﺷﻬﻮﺩﻯ ﺍﺭﺑ&= #65166;ﺏ ﻧﻮﻉ ﻗﺒﻠﻰ. ﺳﺎ= ﻟﻚ ﺑﺸﺮﻯ ﺩﺭ ﺷﺶ ﻭ= ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ،ﺗﻨﻬA= 166; ﮐﻨﺘﺮﻝ ﻧﻔس ﻭ&#= 65191;ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻣﻴﮑﻨﺪ. = ﻳﻌﻨﻰ ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ ﮐ= ﺎﺭﻯ ﻧﻤﻰ ﮐﻨﺪ،ﺍﮔ= 5198;ﭘﻴﺮ ﮔﻔﺘﻪ ﺑﺎﺷﺪ. ﻳ= ﺎ ﺍﺟﺎﺯﻩ ﺁﻧﺮﺍ &= #65193;ﺍﺩﻩ ﺑﺎﺷﺪ. ﺗﺎ ﻣﺒﺎ= ﺩﺍ ﺍﺯ ﻟﺤﺎﻅ ﺭﻭﺍ&= #65255;ﻰ ﺍﺻﻞ ﺗﺴﻠﻴﻢ ﻭ&= #65175;ﻮﮐّﻠﻰ ﮐﻪ ﺗﻌﻬّﺪ ﮐﺮ&#= 65193;ﻩ ﺑﻬﻢ ﺑﺨﻮﺭﺩ.ﻟ&= #65196;ﺍ ﺗﮑﺎﻣﻞ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺭﺍ ﻃﺒﻴﻌﻰ،ﻭ &#= 65175;ﮑﺎﻣﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ ﻣﻴﺨﻮ&#= 65165;ﻧﻴﻢ.ﺯﻳﺮﺍ ﺗﻨﻬﺎ ﺧﻮﻳﺸﺘ&#= 65254; ﺩﺍﺭﻯ ﻣﻴﮑﻨﺪ&#= 1548;ﻭﺑﻘﻴﻪ ﻣﻌﺎﻳﺐ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ&#= 1548; ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻨﺘﻘﻞ &= #65251;ﻴﮕﺮﺩﺩ.ﮔﺮﭼ= 5258; ﻣثلا ﺑﺨﺸﻨﺪʌ= 57; ﺧﺪﺍﻭﻧﺪ ﻭﻣﻌﺼﻮﻡ ﺑﺎﺷ&#= 65194;.ﺯﻳﺮﺍ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﺁﻥ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ،ﻋﻤﻴﻖ = 5175;ﺮ ﻣﻴﺘﻮﺍﻧﺪ ﻣﻌ&#= 65166;ﻳﺐ ﻇﺎﻫﺮ ﺷﺪﻩ،ﻧ= 5176;ﻴﺠﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺗﻮ&= #65247;ﺪﺍﺕ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65169;ﺸﻨﺎﺳﺪ.ﻭﺗﮑ= 5166;ﻣﻞ ﻧﺴﺒﺘﺎ ﺍﺭﺍﺩ&#= 65263; ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ.&= #65165;ﻳﻨﻚ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65255;ﻤﻴﺘﻮﺍﻧﺪ، ﺑﻴﺶ ﺍﺯ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻘﻮّﻩ ﺗﻮ= 5247;ﺪ ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ &= #65165;ﻧﺠﺎﻡ ﺑﺪﻫﺪ.ﺯﻳﺮﺍ ﺍ&= #65267;ﻦ ﺳﺮﻧﻮﺷﺖ ﻋﻘل &#= 65252;ﺤﺪﻭﺩ ﺩﺍﺭﺩ.ﻭﺣﺘﻰ ﺳ&= #65166;ﻟﻚ ﺑﺎ ﺷﻬﻮﺩ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺧﻮﺩ،ﮐ= 5258; ﻋﻘﻞ ﺍﻟﻬﻰ ﻭﻧ&= #65268;ﺮﻭﻣﻨﺪی ﻨﻴﺰ ﻣﻴﻴﺎﺑﺪ&#= 1548;ﻫﻨﻮﺯ ﺑﻤﺮﺯ ﻋﻘﻞ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﻧﻤ&= #65268;ﺮﺳﺪ.ﮔﺮﭼﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #64400;ﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65260;ﺸتی ﺨﻮﺩ ﺍﻳﻦ ﺷﺎﻧ&= #1587; ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﺑﺎﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﺗﺮﺑ&= #65268;ﺖ ﺳﺎﻟﮑﺎﻥ ﺩﻳﮕ&#= 65198;،ﻭﻫﺪﺍﻳﺖ ﺑﻴﺸﺘﺮ ﻣﺮﺩﻡ &= #65261;ﻟﻮ ﺩﺭ ﺣﺪﻭﺩ ﮐﻤﻰ&= #1548;ﭘﺎﺩﺍﺵ ﺍﻟﻬﻰ ﺑﺼﻮﺭﺕ &= #65195;ﺧﻴﺮﻩ <= span lang=3DAR-SA>ﺁﺧﺮﺕ ﻳﻌﻨʌ= 64; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﻪ = ﺩﺭ ﻓﺼﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺭﺟﻌ&#= 65174; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻨ&= #65252;ﺎﻳﺪ.ﻟﺬﺗﻬﺎ= 5263; ﻧﻔس ﺍﻣّﺎﺭﻩ = 5175;ﺰﮐﻴﻪ ﻧﺸﺪﻩ،ﻭ ﻧﻴﺰ &#= 65239;ﺎﺑﻞ ﮐﻨﺘﺮﻝ، ﺍﺯ ﺗ&#= 65198;س ﻗﺎﻧﻮﻥ ﻭﻣﻮﺍ&#= 65255;ﻊ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ= ﻟﺤﻈﻪ ﭘﻴﺪﺍ ﺷﺪن ﻤﻮ&#= 65239;ﻌﻴّﺘﻬﺎﻯ ﺧﺎﺹ،ﻃﺒﻴﻌﺘA= 166; ﺟﻨﻮن ﺁﻣﻴﺰ ﻋ&#= 65240;ﺪهﻫﺎ ﺑﻴﺪﺍﺭ ﮔﺸﺘﻪ&#= 1548;ﻭﻋﻘل ﻮﺫﻫن ﻮ ﺟﺴﻢ ﺻ&= #65166;ﺣﺐ ﺁﻥ،ﻗﺪﺭﺕ ﮐﻨ= 5176;ﺮل ﺮﺍ ﺍﺯﺩﺳت ﻤﻴ&#= 65194;ﻫﺪ.ﻟﺬت که ﺩﺭ ﻫﻤﻪ ﻣﻮ&#= 65183;ﻮﺩﺍﺕ ﺯﻧﺪﻩ ﻫﺴﺖ، ﻣ&#= 65188;ﺮﻙ ﮐﻮﺭ ﻭﺩﻳﻮﺍن= 607; اﻯ ﺍﺳﺖ ﮐﻪ ﺑﮑ&= #65166;ﺭﻫﺎﻯ ﻏﻴﺮ ﻣﻌﻘﻮﻝ ﻭ = ﻏﻴﺮ ﻣﻌﻤﻮﻝ ﺻﺎﺣﺐ &= #65191;ﻮﺩﺑﭙﺮﺩﺍﺯA= 193;. ﻭﺍﻳﻦ ﻋﻴﺐ ﻧﺎ&= #65191;ﻮﺩ ﺁﮔﺎﻩ ﺣﺎﮐﻢ ﺑ&= #65198;ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺍﺳ&#= 65174;. ﻭ ﺩﺭ ﺣﺎﻓﻈﻪ ﺧ= ﻮﺩ ﺁﮔﺎﻩ، ﺁﻧﻘﺪ= 5197;ﻫﺎ ﻫﺸﻴﺎﺭﻯ ﻧﻴﺴ&#= 65174;،ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻴﺎﺩ &= #65191;ﺪﺍ ﻭﻗﺎﻧﻮﻥ ﻭﻣﺠ&#= 65166;ﺯﺍﺕ ﺑﻴﻔﺘﺪ.ﻭ ﻟﺬﺍ = ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻟ&= #65196;ﺕ ﻭ ﺷﻬﻮﺕ ﺷﮑﻢ ﭘ= ﺮﺳﺘﻰ ﻭﺗﻦ ﭘﺮﻭﺭﻯ، &#= 65261; ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﻭ&= #65219;ﻤﻊ ﻭ ﺯﺭﺃﻧﺪﻭﺯﻯ&#= 1548;ﻭﺣﺮﺹ ﺩﺍﺷﺘﻦ ﻫﺮ ﻫﻨ&= #65198;ﻯ ﻫﻤﮕﻰ ﻣﻔﻴﺪ ﺯ&= #65255;ﺪﮔﻰ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ. = ﻭﻟﻰ ﺑﺎﻋث ﮐﺎﺭﻣﺎ= 5259;ﺎﻯ ﭘس اﺯﻣﺮﮒ ﻣﻴ= 5208;ﻮﻧﺪ.ﺳﺎﻟﻚ ﺑﺸﺪت اﺯ ﺁﻧﻬ= 5166; ﻣﺤﺮﻭﻡ ﻭﻣﻤﻨ&#= 65262;ﻉ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺩﻭ= ﺭﻩ ﺍﺣﺮﺍﻡ ﺳﺎﻟﻚ &= #64400;ﻪ ﺩﺭ ﺣﺞ ﺃﮐﺒﺮ ﺍ= ﻟﻬﻰ ﺩﺭﺳﻠﻮﻙ</sp= an> &#= 65165;ﺳﺖ،ﺩﺭ ﺗﻤﺎﻡ ﻣﺪﺕ ﭼﻨ&= #65194; ﺳﺎﻟﻪ ﺳﻠﻮﮐﻰ &= #65191;ﻮﺩ، ﺍﺯ ﻫﺮﭼﻪ ﻫﺴﺖ = ﻭﻧﻴﺴﺖ، ﮐﺎﺭ ﺣﺮﺍﻡ ﺣﺞ = ﮐﻌﺒﻪ ﺭﺍ، ﮐﻪ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺣﺞ ﺃﮐﺒﺮ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺩﺭ ﺳﻠﻮﻙ ﺍﺳﺖ&= #1548;ﺑﺮ ﺧﻮﺩ ﺣﺮﺍﻡ ﻭﺗ&= #65188;ﺮﻳم ﻤﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﮐﺎﺭﻯ ﭼﻮﻥ ﺧﺎ&= #65197;ﺵ ﺗﻦ ﺑﺮﺍﻯ ﺳﺎﻟ&= #65242;، ﭼﻮﻥ ﺑﻨﺤﻮﻯ ﻟ&= #65196;ﺕ ﺩﺍﺭﺩ، ﻭ ﻣﻨﺠ&#= 65198; ﺑﺒﺎﺯﻯ ﻭﻋﺪﻡ &= #65175;ﻮجه ﺪﺭﺗﻮﺳّﻞ ﻣﻴ= 5170;ﺎﺷﺪ ، ﺑﺨﺼﻮﺹ ﺩﺭﻫ&#= 65256;ﮕﺎﻡ ﺍﺟﺮﺍﻯ &#= 65259;ﺮﮔﻮﻧﻬﺎﻋﻤʋ= 66;ﻝ ﻋﺒﺎﺩﻯ ﺧﻮﺩ ﮐ&= #65258; ﺩﺭ ﺣﺎﻝ ﺗﻤﺮﮐ&= #65200; ﻭﺗﻮﺳّﻞ ﺩﺭ ﻭ&#= 65203;ﻴله اﻟﻬﻰ ﻣﻰ ﺑﺎﺷ&#= 65194;، ﻣﻨﺠﺮ ﺑﺒﺎﻃﻞ &= #65207;ﺪﻥ ﻭﺿﻮ،ﻳﺎ ﻫﻤﺎ= 5253; ﻭﻳﺴﻮ ﻭ ﺳﻤﺖ ﻭ= ﻧﻮﺭ ﻣﻮﺭﺩ ﺗﻮﺳّﻞ &#= 65227;ﺒﺎﺩﻯﺍﻭ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺁﻧ&= #65198;ﺍ ﺍﺻﻄﻠﺎﺣﺎ (ﺣَ&#= 65194;َث ) ﺑﺎﻃﻞ ﮐﻨﻨﺪﻩ= ﻭﺿﻮﻯ ﻭ ﺻﻮﺭﺕ ﺷﺴﺘﻦ = ﻣﻴﺪﺍﻧﻨﺪ.ﺯﻳ&#= 65198;ﺍ ﺣﺎﺩثه اﻯ ﺍﺳA= 174;،ﮐﻪ ﻣﻴﺎﻥ ﮐﺎﺭ ﺳﺎ&= #65247;ﻚ ﺩﺭ ﺗﻮﺳّﻞ ﻭﺍ&#= 65197;ﺩ ﺷﺪﻩ،ﻭﻧﻈﺮ </spa= n>ﺳﺎﻟﻚ ﺭﺍ ﻭA= 247;ﻮﻟﺤظه ای اﺯﻧﻮﺭﻣﺼʌ= 20;ﻔﻮﻯ ﮐﺮﺩه اﺳﺖ.ﻭﺍ= 5211;ﻄﻠﺎﺣﺎ ﺗﺠﺪﻳﺪ ﻭﺿﻮی &#= 65252;ﻴﻨﻤﺎﻳﺪ.ﺣﻀA= 262;ﺭ ﺫﻫﻨی ﻴﻮﺳﻴل= 07; اﻟﻬﻰ که ﺒﺎﻳA= 194; ﻣﺠﺪﺩﺍ ﺁﻣﺎﺩ&#= 1607; گرﺩﺩ.ﺗﺎﻫﺮﻋA= 170;ﺎﺩت ﻤﻮﺭﺩ ﺗﻌﻬّﺪ &#= 65191;ﻮﺩ ﻭ ﺩﺳﺘﻮﺭ ﭘﻴﺮ = ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ.<= o:p></o:p> = 5169;ﺮﺧﻰ ﺍﺯ ﻓﻠﺎﺳﻔﻪ ﺭ&= #65261;ﺍﻥ ﺷﻨﺎس ﻣﻴﻞ ﺩﺍ&#= 65191;ﻠﻰ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ &= #65175;ﻮﺟّﻪ ﺑﭙﺪﻳﺪﻩ ﻫﺎﻯ &= #65183;ﺪﻳﺪ،ﻭﻏﺎﻓʌ= 46; ﮐﻨﻨﺪﻩ ﻭﻏﻴﺮ &= #65251;ﻨﺘﻈﺮه ﺮﺍ ﺑﺨﺎﻃﺮ ﺑﻄ&= #65248;ﺎﻥ ﻫﺮﺗﻐﻴﻴﺮ ﻟﺎ&#= 65199;ﻡ ﻭ ﻋﺪﻡ ﺣﻔﻆ ﺗﻌ= ﺎﺩﻝ ﻭﻭﺣﺪﺕ ﮐﻠّﻰ &#= 65207;ﺨﺺ ﻣﻴﺒﺎﺷﺪ. ﺍﺳﭙ&= #65268;ﻨﻮﺯﺍ ﺍﻳﻦ ﻣﻴﻞ ﺩﺍﺧ&= #65248;ﻰ ﺭﺍ،ﻧﺰﻭﻉ ﻭﺍ= 5203;ﺎس ﻣﻮﺟﻮﺩ ﺍﻧﺴﺎ&#= 65253; ﺧﻮﺍﻧﺪه اﺳﺖ.= 5165;ﻳﻦ ﻧﺰﻭع ﻮﮐﺸش اA= 255;ﺴﺎﻥ ﺑﺮﺣﺴﺐ ﺷﺄﻥ ﻭ&= #65251;ﻘﺎﻡ ﺗﮑﺎﻣﻞ ﺍﻭ،ﺑ= 5166;ﻣﻮﺭ ﺟﻬﺎﻥ ﺩﺭ ﻏﻴﺮ = ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺳﺎﻟﮑﺎﻥ ﻣﻴﻞ &= #65261; ﮐﺸﺶ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﺗﺮ،ﻭﻣﻨﺤﺼ᥷= 8;ﺍ ﺩﺭ ﺍﻣﻮﺭﺍﻟﻬ&#= 65264; ﻭﻭﺳﺎﺋﻞ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﺩ&= #65197; ﻭﺍﻗﻊ ﺍﻳﻦ ﻣﻴ&= #65246; ﺗﻮﺟّﻪ ﻭﮐﺸﺶ &#= 65165;ﺭﺍﺩﻩ ﺯﻧﺪﮔﻰ ﺍﺳﺖ. ﻭ= ﺑﺮﺣﺴﺐ ﻣﺎﻫﻴّت ﻮﺷﺄA= 253; ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﺍﺳﺖ. ﻭﭼﻮﻥ ﺍﻧ= ﺴﺎﻥ ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ&#= 1548;ﻭﺣﺘﻰ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ،ﻣﺎﻫﻴّﺘ᥾= 4; ﺫﻫﻨﻰ ﺭﻭﺍﻧﻰ &= #65261;ﺟﺴﻤﻰ ﻣﺎﺩﻯ ﺩﺍﺭﺩ. ﭘ= س ﺑﺮﺍﻯ ﺣﻔﻆ ﺍﻳ&= #65254; ﺫﺍﺕ ﺑﺪﻳﻦ ﺗﻮ&= #65183;ّﻪ ﻣﻴﭙﺮﺩﺍﺯﺩ،A= 261;ﺗﺎ ﺯﻧﺪه ﺒﻮﺩﻧﺪ. &= #65261;ﻟﻰ ﻣﻮﺍﺟﻪ ﺑﺎ ﻓﺮ&= #65165;ﻭﺍﻥ ﺧﻄﺎﻫﺎﻯ ﻣﺨﺎﻟﻒ ﺗ= ﮑﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﺎﻥ ﺍﺳﺖ.ﭘس ﻗﻬﻘﺮ&#= 65165;ﺋی ﺘﺮ ﻭﮐﺎﺭﻣﺎﺋ&#= 1740; ﻤﻴﺸﻮﺩ. ﮔﺮﭼﻪ = ﺩﺭﻗﺸﺮﻳّﻮﻥ ﻣﺬﻫﻰ ﻭ ﺁﺧﻮﻧ&= #65194;ﻫﺎ ﻗﻬﻘﺮﺍﻳﻰ ﻣﺴ&#= 65190; ﻭﻓﺴﺦ ﺷﺪﻳﺪﺗ&#= 65198; ﻫﺴﺖ.ﺑﻘﻮﻝ ﻗﺮ&= #65153;ﻥ ﭼﻨﺎﻥ ﻣﺴﺦ ﻣﻴ&= #65208;ﻮﻧﺪ،ﮐﻪ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ&= #65191;ﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺑﺨﺖ &= #65153;ﻧﺎﻥ ﺍﺳﺖ.ﻭﺍﻟّﺎ ﻣ&#= 65166;ﺭ ﻭﻣﻮﺭ ﻭﻓﺴﺨﻬ&#= 65166;ﻯ ﮔﻴﺎﻫﻰ، ﻭ ﮔﻨ&#= 65194;ﻳﺪﮔﻴﻬﺎﻯ ﺑﺪﺗﺮ ﻧﻴﺰ ﺩﺭ = ﺍﻧﺘﻈﺎﺭ ﻋﻮﺍﻡ ﻓﺮﻳﺒﺎ&#= 65253; ﻭ ﻣﺮﺩﻡ ﺁﺯﺍﺭ&= #65165;ﻥ ﻭﺟﻬﻨّﻤﻰ ﮐﺮ= 5193;ﻥ ﻫﺮچه ﺒﻴﺸﺘﺮ = 5251;ﺮﺩﻡ ﺩﺭﻓﺮﻳب ﺁﻧﻬ= 5166; ﺍﺳﺖ.ﻭﻟﻰ ﺳﺎﻟ&= #64401;ﺎﻥ ﻫﻢ ﺟﺴﻢ ﻭ ﻫﻢ ﺫ= ;ﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ،ﻭA= 187;ﺘﻰ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 1740; ﺨﻮﺩﺭﺍ ﺩﺭ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺭﺍ ﺑﮑﻠّﻰ ﺑﭙ&#= 65166;ﻯ ﻣﺮﮒ ﺍﺭﺍﺩﻯ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﻧﻴﺰ ﻣ= ﻴﺮﺳﺎﻧﻨﺪ ﻭ ﺗﻤﺎﻡ ﺗﻮﺟّ&#= 65258; ﺑﺴﻮﻯ ﺳﻮﮊﻩ ﺍ&= #65247;ﻬﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﭼﻮ= ﻥ </spa= n>ﺭﻭﺡ ﺍﻟﻘﺪž= 7; ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑﺪﻳ&#= 65194;ﺍﺭ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﭘﻨﺠﮕﺎﻧﻪ ﻭﻟ&#= 65166;ﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﺑﺮﺳﻨﺪ. ﺑﺎﺯ ﭘ= ﻴﺸﺮﻓﺘﻰ ﺍﺳﺖ،ﮐﻪ ﺑﺎ ﻧ&#= 65204;ﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ ﺑﺠﻬﺎ&= #65253; ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ،ﺗﺎ ﺧﻮﺩﺭﺍﺑﻨﻮﺭ &#= 65239;ﺎﺋﻢ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﻭﺡ ﺍﻟﻘﺪﺵ ﺑ&= #65198;ﺳﺎﻧﻨﺪ.ﮐﻪ ﺑﮑﻠّﻰ ﺍﺯ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻧﺠﺎﺕ ﺑ&= #65268;ﺎﺑﻨﺪ. ﻣﺎﻫﻴّﺖ ﺭﻭﺍ= 5253; ﺍﻧﺴﺎﻥ ﺩﺭ ﻧﻔ&= #1587; ﺣﻴﻮﺍﻧﻰ ﻳﺎ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ،ʋ= 65;ﺯ ﺟﻨس ﻣﺎﺩﻩ ﺃث= 740;رﻯ ﻭﺍﺯ ﻋﺎﻟﻢ ﻣﻠ&= #64401;ﻮﺗﻰ ﺍﺳﺖ.ﮐﻪ ﻣﻠﮑﻮ&= #65173; ﺭﻭﺡ،ﺟﻬﺎﻥ ﻧ= 5166;ﺳﻮﺕ ﻣﺎﺩﻯ ﺍﺳﺖ.ﮐﻪ = ﺗﻤﺎﻡ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻫ&= #65204;ﺘﻰ، ﻭﻧﻴﺰ ﺑﺘﻤﺎﻡ &= #65183;ﺴﻢ ﺍﻧﺴﺎﻥ، ﻏﺮﻕ &#= 65193;ﻧﻴﺎﻯ ﻣﻠﮑﻮﺗﻰ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ.ﮐﻪ ﺍﺭﻭﺍﺡ ﺑﺸﺮﻯ &= #65251;ﻠﮑﻮﺗﻰ،ﻭﻣʋ= 76;ﻮﻟﺪ ﺩﺭ ﺑﺪﻥ ﻧﺎﺳﻮ&= #65175;ﻰ ﻭﺑﺸﺮﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ ﮐﺎﻣ&#= 65246; ﻭﻟﺎﻳت ﺴﻠﻮﮐ= 5264; ﻣﺤﻤﺪﻯ،ﺑﻤﺮA= 199; ﻧﻬﺎﺋﻰ ﺭﺳﻴﺪ&#= 65253; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65203;ﻴﺪﻩ،ﮐﻪ ﺟﺒﺮﻭﺕ ﻧﺨﺴﺘ&#= 65268;ﻦ ﺍﺳﺖ. ﻣﮑﺎﻥ ﻟﺎ= ﻣﮑﺎﻥ ﺭﻭﺡ ﺍﻟﻘﺪس،A= 197;ﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ&#= 1548;ﻭﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﭼﻮﻥ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65169;ﺨﻠﻖ ﺑﺎﺯ ﮔﺮﺩﺩ، ﺑ&#= 65228;ﺮﺵ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺍ&= #65203;ﺮاء ﻭ ﻣﻌﺮﺍﺝ= ﻣﻴﻨﻤﺎﻳﺪ.ﺁﻧ&= #64405;ﺎﻩ ﺑﺠﺒﺮﻭﺕ ﺩﻭﻡ &= #65165;ﺯ ﺳﻤﺖ ﻣﺎ ﻣﻴﺮﺳ&= #65194;. ﮐﻪ ﻣﮑﺎﻥ ﻟﺎ ﻣ= ﮑﺎﻥ ﺭﺏّ ﻧﺎﺩﻳﺪﻩ &#= 65197;ﺣﻤﺎﻥ ﺭبّ النوﻉ ﻓﻮ= ;ﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪه &#= 65252;ﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﻓﻌﻠﺎ ﺑﺎ&= #65247;ﺎﻯ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65252;ﻴﺮﻭﻧﺪ ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ، ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ ﺩﺭ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ،ﺑ= 5184;ﺎﻯ ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﻨ&= #65262;ﺭ ﺭﺣﻤﺎﻥ ﺑﺒﺎﻟ&#= 65166;ﻯ ﻋﺮﺵ ﺍﻭ ﻣﻴﺮﻭ&= #65193;. ﻭ ﺧﻮﺩ ﺩﺭ ﺑﺎﺯ= ﮔﺸﺖ ﺑﺨﻠﻖ،ﺗﺠﺴّʌ= 50; ﺍﻧﺴﺎﻧﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﺟﻬﺎن ﺮﺍ ﻣﻴﻴ&#= 65166;ﺑﺪ.ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺩﺭ ﺷﻬ&= #65262;ﺩ ﻋﺮﺷﻰ،ﻭﺩﺭ ﻣ= 5198;ﺣﻠﻪ ﺩﻭم ﺁﻥ (ﺩ= ;ﻧﺎ ﻓﺘﺪﻟّﺎ)،ﺍﺯ = 5197;ﻭﺯنه ای ﻳﻨﻮﺭ ﺧﻮﺭ= 5207;ﻴﺪ ﻣﺎﻧﻨﺪی سمبول ﺮﺣﻤﺎﻥ= ; ﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ، ﮐ&#= 65258; ﮔﻮﺋﻰ ﻗﺮﺹ ﺧﻮ&= #65197;ﺷﻴﺪ،ﺗﻤﺎﻡ ﺁﺳﻤﺎﻥ ﺭﺍ ﻣﻰ = ﭘﻮﺷﺎﻧﺪ.ﻭﻟﻰ ﻧﻮﺭ ﻗﺎﺋم ﺮﺍ &= #65169;ﺼﻮﺭﺕ ﺑﺪﺭ ﻣﻨﻴﺮ ﻣﺎ&= #65257; ﺷﺐ ﭼﻬﺎﺭﺩﻩ ﺩ&= #65267;ﺪه اﻧﺪ.ﻭﻟﻰ ﺳﺎﻟ&#= 64401;ﺎﻥ ﻣﻮﻓﻖ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺑﺎ ﻭﻟ= 5166;ﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﻣﺤﻤﺪ،که ﺒﻨʌ= 62;ﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﻣ= 5268;ﺮﺳﻨﺪ.ﻗﺪﺭﺗʌ= 60;ﺎ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺧﺎﺹ ﺧﻮﺩ ﺭﺍ ﺩ= ﺍﺷﺘﻪ ﮐﻪ ﺗﻮﺍﻥ ﺩﺭﻙ = ﻧﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﺭ= 5165; ﺩﺍﺭﻧﺪ.ﮐﻪ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ. = ﺍﻟﺒﺘﻪ ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻗﺒ&#= 65246; ﺍﺯ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪ ﻧﻴﺰ، ﺷﻬﻮﺩ ﻋ&#= 65198;ﺷﻰ ﻭﻧﻬﺎﺋﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﻧﺪ، ﮐﻪ ﮐ&#= 65166;ﻣﻠﺎﻥ ﻣﺴﻴﺤﻰ ﻧﻮﺭ ﻣ&= #65212;ﻄﻔﻮﻯ،ﻭﮐﺎʌ= 51;ﻠﺎﻥ ﺯﺭﺩﺷﺘﻰ ﻧﻮﺭ &= #65251;ﺮﺗﻀﻮﻯ ﺩﺍﺭﻧﺪ.ﻭ ﻣﻨﻈ&= #65198;ﻩ ﺳﻤﺒﻮﻟﻴﻚ ﻋﺮ&#= 65207;ﻰ ﺁﻧﻬﺎ ﻧﻴﺰ،ﺧ= 5166;ﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﭼﻮﻥ ﺷﮑﻞ ﻣﺮﺑّﻊ ﺩ&#= 65197; ﺷﻬﻮﺩ ﻋﺮﺷﻰ ﺑ&= #65262;ﺩﺍﺋﻰ،ﮐﻪ ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺑﻌﺪﻯ،ﺷﮑﻞ ﮐ= 5248;ّﻰ ﻋﺮﺵ ﭘﻴﭽﻴﺪﮔ&#= 65264; ﺑﻴﺸﺘﺮﻯ ﺭﺍ ﺩ&= #65165;ﺭﺩ.ﮐﻪ ﺩﺭ ﻭﻟﺎﻳت ﻤﺤ&#= 65252;ﺪﻯ،ﺑﺘﺠﺮﺑ᥽= 8; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 1607; ﭽﻮﻥ ﻗﺎﻟﻰ ﺍﻳ&= #65198;ﺍﻧﻰ ﺍﺳﺖ. که ﺘﻤﺎﻡ &= #65153;ﺳﻤﺎﻥ ﺭﺍ ﻓﺮﺵ ﮐﺮﺩﻩ = ﺑﺎﺷﻨﺪ.ﻭﺩﺭ ﻭﺳﻂ ﺁﻥ ﺍﻭﺭﻧ&= #64403; ﻳﺎ ﮐﺮﺳﻰ ﺭبّ &#= 65198;ﺣﻤﺎﻥ،ﻭ ﺳﺮﺍﺳﺮ ﻓﺮﺵ ﻋ&= #65198;ﺵ ﻭﻧﻮﺍﺭ ﺍﻃﺮﺍ&#= 65233; ﺁﻥ،ﺳﻤﺒﻮﻝ ﺃ= 5197;ﺑﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ &= #65165;ﺳﺖ.ﻭ ﺟﻤﻌﺎ ﺗﻤﺎﻡ ﺍ&= #65267;ﻦ ﻓﺮﺵ ﻋﺮﺵ، ﻣﮑ&#= 65166;ﻥ ﻟﺎ ﻣﮑﺎﻥ ﺭبّ اﻟﺄﺭﺑﺎﺏ ﺍﻟ= 5248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﻭ ﺷﺎﻫﺪ ﺗﻨﻬﺎ = ﻗﺴﻤﺖ ﭼﭗ ﺍﻳﻦ ﻓﺮﺵ ﺭ= ﺍ ﺑﻮﺿﻮﺡ ﻣﻰ ﺑﻴ&= #65256;ﺪ،ﻭ ﺑﻘﻴﻪ ﻓﺮﺵ ﺩﺭ = ﺳﻤﺖ ﺭﺍﺳﺖ ﺩﺭ ﺍﻓﻖ = ﺑﻰ ﭘﺎﻳﺎﻥ ﺍﻣﺘﺪ&#= 65165;ﺩ ﺩﺍﺭﺩ. ﺑﺮﺍﻯ ﺗ= ﺸﺒﻴﻪ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ&#= 1548;ﮔﻮﺋﻰ ﻫﺰﺍﺭﺍﻥ</sp= an> &#= 65211;ﻔﺤﻪ ﺷﻴﺸﻬﺎﻯ،ﮐﻪ = 5259;ﺮﻳﻚ ﻧﻘﺸﻰ ﺑﺮﺧﻮﺩ &= #65193;ﺍﺭﺩ،ﺑﺮﻭﻯ ﻫﻢ ﻗﺮﺍﺭ ﮔﺮﻓ&= #65176;ﻪ،ﻭﻧﻮﺭﺍﻟʋ= 56;ﻧﻮﺍﺭ ﺍﻟﻠﻪ ﺍﺯ ﺑﺎﻟ&= #65166; ﻣﻴﺘﺎﺑﺪ،ﺗﺎ = 5169;ﭽﺸﻢ ﺷﺎﻫﺪ ﺑﺮﺳﺪ. ﻭ= ﺗﻤﺎﻡ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺁ&#= 65267;ﻨﺪﻩ،ﺑﺎ ﺗﻔﺎﻭﺕ ﺩﺭ ﻭﺿ&= #65262;ﺡ ﻭﺣﺠم ﺪﺭ ﻫﺮﻧ&#= 65240;ﺸﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #65261;ﮐﻮﭼﮑﺘﺮﻳﻦ ﮔﻞ ﺩﺭ ﺍﻳﻦ ﻧﻘ= ﻮﺵ ﻓﺮﺵ ﻋﺮﺵ ﺭﺣﻤ&= #65166;ﻥ، ﺭﺍ ﮔﻞ ﻣﺤﻤﺪﻯ = ﻳﺎ ﺣﻘﻴﻘﺖ ﻣﺤﻤﺪ&#= 65263; ﺑﺮﺍﻯ ﺍﻳﻦ ﻧﻮ&= #65267;ﺴﻨﺪﻩ ﺍﻟﻬﺎﻡ ﺑﺪﻝ ﮔ&= #65198;ﺩﻳﺪ،ﮐﻪ ﻧﻤﺎﻳﻨﺪه ﺮﺏ= 617; النوﻉ ﺑﺸﺮﻯ ʌ= 07;ﺎﻣﻞ ﺗﻤﺎﻣﻰ ﺍﺭﺑﺎ&#= 65167; ﻧﻮﻉ ﻗﺒﻞ ﺑﺸﺮ&= #65263;،ﺍﺯ ﻣﺮﺍﺗﺐ ﺗﺤﺖ ﺟ&= #65252;ﺎﺩﻯ ﻭﺟﻤﺎﺩﻯ ﻭﻣﺮ&#= 65165;ﺗب أﺭﺑﺎب اﻧﻮﺍʌ= 25; ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺗ&= #65252;ﺎﻡ ﺭبّ اﻟﻔﺼﻠﻬʋ= 66;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﺷﺎﻫﺪ ﻣﺮﺍﺗﺐ ﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﻣ= ﺮﺣﻠﻪ، ﺫﮐﺮ ﻟﺎ ﺍﻟﻪ ﺍ= ﻟّﺎ ﺍﻟﻠﻪ، ﻳﺎ ﺍﻟ&#= 65248;ﻪ ﺃﮐﺒﺮ،ﻭ ﺑﻬﺮ &#= 65199;ﺑﺎﻧﻰ ﺑﻬﻤﻴﻦ ﻣﻌﺎﻧ&#= 65264; ﺭﺍ ﻣﻴﮕﻮﻳﺪ.ﭼ&= #65262;ﻥ ﺑﺘﺠﻠّﻰ ﻋﻈﻴ= 5252;ﺘﺮﻯ ﺭﺳﻴﺪﻩ ﻭﻟﻰ ﻫ&= #65256;ﻮﺯ ﺑﺎﻟﻠﻪ ﻧﺮﺳﻴ&#= 65194;ﻩ ﺍﺳﺖ.<o:p></o:p> = 5251;ﺎﻫﻴّﺖ ﻣﺎﺩﻯ ﻋﺎﻟﻢ ﻧ&= #65166;ﺳﻮﺕ ﺃﺗﻤﻰ،ﻭ ﻋﺎﻟ= 5250; ﻣﻠﮑﻮﺗﻰ ﺍﺭﻭ&#= 65165;ﺡ ﺳﺮﮔﺮﺩﺍﻥ،ﺍA= 199; ﻣﺎﺩﻩ ﺍثیرﻯ A= 261; ﺑﻰ ﻧﻬﺎﻳﺖ ﻋﻮ&= #65165;ﻟﻢ ﺗﺤﺖ ﺃثیرﻯ،ᥴ= 5;ﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﺮ&= #65165;ﺗﺐ ﻣﺎﺩﻩ ﺗﺤﺖ ﺃث&#= 1740;رﻯ ﺍﺳﺖ. ﺗﺎ ﺩﺭ ﻧﻬ= ;ﺎﻳﺖ ﺑﻤﺎﺩﻩ ﻓﺮﺿﻰ &= #65247;ﺎﻫﻮﺕ ﺟﺒﺮﻭﺕ ﺁﺧﺮ ﺍ&= #65247;ﻠﻪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺑﺮﺳﻴﻢ، ﮐﻪ ﻣ&#= 65166;ﻫﻴّﺖ ﻣﺎﺩﻯ ﺍﻭﺭﺍ ﺩ&= #65197; ﺭﻗﻴﻖ ﺑﻮﺩﻥ ﻣ&= #65220;ﻠﻖ،ﻣﺎﺩﻩ(ﺷA= 170;ﻪ ﻋﺪﻡ)ﻣﻴﺨﻮﺍﻧ&#= 65268;ﻢ.ﻭ ﺗﺎﺯﻩ ﺍﻟﻠﻪ ﻧ&= #65268;ﺰ ﭼﻮﻥ ﺃﻫﻮ،ﻳﻌ= 5256;ﻰ ﺍﻳﻦ ﺍﻟﻠﻪ ﻫﻨ&= #65262;ﺯ ﺍﻭ ﻭ ﺧﺪﺍﻭﻧﺪ = ﻫﻮ ﺩﺭ ﻋﻤّﺎٴ ﻭﻫ= 5166;ﻫﻮﺕ ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺮ&= #64404;ﻮﻧﻪ ﻫﺴﺘﻰ ﺑﺮﺍﻯ ﺗ&= #65212;ﻮﺭ ﻣﺎ ﻧﻤﻴﺒﺎﺷﺪ.&= #65261;ﻣﺎﻫﻴّﺖ ﺟﻬﺎﻥ ﻫﺎﻫﻮﺕ &= #65197;ﺍ ﻣﺎﺩﻩ ( ﻋﺪﻡ ﻣﺎ= ;ﺳﻮﺍﻩ)ﻣﻴﮕﻮﺋ&= #65268;ﻢ.ﮐﻪ ﺑﺮﺍﻯ ﻏﻴﺮ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ،ﺩﺭ ﺣﮑﻢ ﻋ&#= 65194;ﻡ ﻭﻣﺎﻫﻴّﺖ ﻧﺪ= 5165;ﺷتن اﺳﺖ. ﻭﻟی ﺒﺮﺍ&#= 65263; ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺁ&= #65255;ﭽﻨﺎن اﺎﺳﺖ،که ﺨﻮ᥷= 3; ﻣﻴﺪﺍﻧﺪ ﻫﺴﺖ. ﺟﺎﺋﻰ که &= #65192;ﺪﺍﻭﻧﺪ ﻫﻮ ﻭﺻﻔﺎﺗﺶﻭ &= #65251;ﺎﻫﻴّﺘﺶ ﺑﺎ ﺫﺍﺕ ﺍﻭ ﻳﮑ= ﻰ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ. = ﻫﻢ ﺻﻔﺎﺗﻰ ﻗﻄﻌﺎ &= #65193;ﺍﺭﺩ ﻭﻫﻢ ﺟﺪﺍ ﺍﺯ ﺍ= ﻭ ﻧﻴﺴﺖ. ﺭﻭﺡ ﻓﺮ= ﺩﻯ ﺩﺭ ﻫﺮ ﻧﻮﻋﻰ،&#= 64380;ﻮﻥ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻳﻚ ﻧﻔﺨﻪ ﻭﺩﻣﻴﺪ&#= 1607; اﻟﻬﻴﺎﺯ ﺭﻭﺡ &#= 65193;ﺭ ﺗﻦ ﺩﺍﺭﺩ،ﮐﻪ &#= 65193;ﺭ ﻧﻄﻔﻪ ﻭﺭﺣﻢ ﺻ&= #65262;ﺭﺕ ﻣﻴﮕﻴﺮﺩ.ﻭﻧﻴ&#= 65200; ﻧﻔﺨﻪ ﺍﻟﻬﻰ ﺩ&= #65261;ﻡ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ،ﭘس ﺍﺯ = 5251;ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ،&#= 64380;ﻮﻥ ﻧﺠﺎﺕ ﻭﺑﺎﺯﮔ&#= 65208;ﺖ ﺑﺨﻠﻖ ﺩﺍﺭﻧﺪ&#= 64400;ﻪ ﺗﻮﻟﺪ ﺩﻭم اﻟ= 5260;ﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ.ﮐﻪ ﺍﺯ ﮔﻮﺋﻰ ﺍﺯ ﺧ= ﻮﺍﺏ ﻣﺮﮒ ﺑﻴﺪﺍﺭ ﺷ&= #65194;ه اﻧﺪ.ﻭﻏﻴﺮ ﺳﺎ&#= 65247;ﮑﺎﻥ ﺍﻟﻬﻰ ﻧﻔﺨﻪ ﺩ&= #65261;ﻡ ﻧﺪﺍﺭﻧﺪ،ﺗﺎ = 5193;ﺭ ﺗﻮﻟﺪ ﻧﺴﺦ ﻭﻣ&= #65204;ﺦ ﻭﻓﺴﺦ ﺑﻌﺪﻯ ﺑ&= #65166;ﺯ ﻧﻔﺨﻪ ﺭﻭﺣﻰ ﻧ&= #65192;ﺴﺘﻴﻦ ﻭ ﺣﻴﻮﺍﻧﻰ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﺭﻭﺡ ﻓﺮﺩﻯ ﺟﺪ&= #65165;ﺷﺪﻩ ﺃﺯﻟﻰ ﺍﺯ ﺍﻗﻴ&= #65166;ﻧﻮس ﺑﻰ ﮐﺮﺍﻥ ﺍﻟﻠ&= #65258;،ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ&= #65183;ﻤﺎﺩﻯ ﻭ ﮔﻴﺎﻫﻰ ﻭﺣﻴ&= #65262;ﺍﻧﻰ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ = ﺑﺒﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﻣﻴﺮﻭﻧﺪ.ﺗ= 5166; ﺑﺎﺯﮔﺸﺖ ﻣﻮﻋ&#= 65262;ﺩ ﺑﺨﺪﺍﻭﻧﺪﺭﺍ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭ ﻓﺮﻣ= ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺭﺍ = ﻧﻴﺰ ﺍﺟﺮﺍ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﻨﺪ.ﻭﺑﺘﻌﺒ= 5268;ﺮ ﺩﻳﮕﺮ،ﺍﺯ ﻧﺮ= 5193;ﺑﺎﻥ ﺻﻔﺎﺕ ﻭ ﻣﺎﻫﻴ&= #1617;ﺘﻬﺎ،ﻭ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃ&#= 65258;، ﺑﺮﺍﻯ ﮐﺴﺐ ﺍﻳ&= #65254; ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺷﻬﻮﺩ ﺧﻮﺩ،ﻋ= 5166;ﻗﺒﺖ ﺩﺭﺍﺑﺪﻳّﺖ ﻣ= 5220;ﻠﻖ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮ&#= 65165;ﺭ ﺍﻟﻠﻪ ﺧﻮﺍﻫﻨ&#= 65194; ﺭﺳﻴﺪ. ﮐﻪ ﺭﻭﺡ= ﻫﺮ ﺃﺗﻢ ﻭ ﻭﻳﺮﻭﺳ&= #65264; ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺭ&= #65203;ﻴﺪ.ﻭﺗﻨﻬﺎﺩ= 5197;ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺍﺭﺍﻯ &= #64400;ﺎﺭﻣﺎﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺟﻬ&#= 65256;ّﻤﻰ ﺍﺳﺖ.ﭼﻮﻥ ﻋﻘﻞ = ﻭﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﺩ، ﻭﺳوء A= 165;ﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺁﻧﻬﺎ ﻣﻴﻨ&= #65252;ﺎﻳﺪ ﻭﺟﺒﺮﺍﻥ ﺑﺎ ﮐ&= #65166;ﺭﻣﺎﻫﺎ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ.&= #65175;ﺎ ﺯﻣﺎﻧﻰ ﮐﻪ ﺩﻭ&= #65169;ﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ،ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65197;ﺳﻴﺪه ﻮﻫﻤﻴﻦ ﻭﻇﻴف= 607; ﺴﻠﻮک اﻟﻬﻰ ﺑ= 5198;ﺍﻯ ﺗﺰﮐﻴﻪ ﻭ ﺗﺨﻠ&= #65268;ﻪ ﺻﻔﺎﺕ ﻣﻨﻔﻰ ﺧ&= #65262;ﺩﺭﺍ ﺑﻨﻤﺎﻳﺪ.ﻭﺑﺎ &= #65175;ﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ&#= 1548; ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ &= #65259;ﻔﺘﮕﺎﻧﻪ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65193;ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺪ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺑﻌﺪ،ﺭﺟﻌﺖ ﺑ= 5184;ﻬﺎﻥ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍ&= #65173; ﺩﻳﮕﺮ ﺑﻨﻤﺎﻳ&#= 65194;. ﻭ ﺑﻬﺸﺘﻬﺎﻯ ﻧ&= #65262;ﻋﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﮐﺮﺍ= ﻣﺎﺕ ﻋﻈﻴﻢ ﻭ ﻋﻈﻴﻢ = ﺗﺮ ﺑﻴﺎﺑﺪ.ﻭﺗﺸﺒ&#= 1617;ﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺭﺍ ﺑﺮﺳﺪ ﮐﻪ ﺣ= ﺘﻤﺎ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﻳ&= #65166;ﻓﺖ.<o:p></o:p> = 5165;ﻣﺎ ﻣﺴﺄﻟﻪ ﻧﻔﻊ ﻭ&= #65251;ﺼﻠﺤﺖ ﻳﺎ ﺩﻓﻊ ﺧﻄﺮ ﻣ= ﻌﺎﻧﻰ ﻣﺨﺘﻠﻒ ﺩﺍﺭﻧ&#= 65194;.ﻧﻔﻊ ﺁﻧﻰ ﻧﺘﻴﺠﻪ ﻫ&= #65268;ﺠﺎﻧﺎﺕ ﺟﻨﺴﻰ ﻳﺎ ﻫﻮﺳ&= #65260;ﺎﻯ ﻧﻔﺴﺎﻧﻰ ﺁﻟﻮ&#= 65193;ﻩ ﺍﺳﺖ.ﻧﻔﻌﻰ ﮐﻪ = ﺻﺮﻑ ﻧﻈﺮ ﺍﺯ ﻣﻀﺮﺍ&= #65173; ﺑﻌﺪ ﺍﺯ ﻧﻔﻊ ﺁ= ﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺗﻤ= ﺎﻣﻰ ﻫﻮﺳﻬﺎﻯ ﻣﺎﺩ&#= 65263; ﻭﺑﺸﺮﻯ ﺍﻧﺴﺎ&#= 65253;،ﮐﺎﺭﻣﺎﺳﺎ᥷= 9; ﻭ ﻗﻬﻘﺮﺍ ﺑﺮ ﺍ= ﺳﺖ.ﺍﮐﻨﻮﻥ ﺩﺭ ﺍﺧﻠﺎﻕ،ﻭ= 4344;س ﺍﺯ ﻣﺮﮒ ﺩﺭ ﻧﺴ= ﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264; ﻭﺑﺪﺗﺮ.ﻟﺬﺍ ﻓ&= #65240;ﺮ ﺍﻧﺴﺎﻥ ﻏﻴﺮﺳ&#= 65166;ﻟﻚ ﻭﻫﺮ ﻣﺤﺮﻭﻣﻴ&#= 1617;ﺘﻰ،ﻭﺣﺘﻰ ﻣﺮﮒ ﺯﻭﺩﺭس ﺑ&#= 65256;ﻔﻊ ﺁﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ = ﻗﻬﻘﺮﺍﻯ ﻧﻮﻋﻰ ﮐﻤﺘﺮﻯ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ.ﻭﻟﻰ ﺍ&= #65255;ﺴﺎﻥ ﺳﺎﻟﻚ ﻧﻴﺰ ﻓﻘ&= #65198;ﺵ ﺑﻨﻔﻊ ﺃﺑﺪﻯ ﺍ&= #65261; ﺍﺳﺖ.ﻭﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ، ﺑﺎﻋث ﻓﺨﺮ ﻭﻣ&#= 65170;ﺎﻫﺎت ﺒﻌﺪی اﻭ،ﺩﺭʋ= 69;ﺮﺍﺑﺮ ثرﻭﺗﻤﻨﺪﺍﻥ A= 261;ﻣﺘﻤﮑّﻨﺎﻥ ﺩﻳﮕﺮ ﺍﺳﺖ. ﻏﻴ= ﺮﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻓﻘﺮ ﻭﻣﺤﺮ&= #65261;ﻣﻴّﺖ ﻧﺎ ﺧﻮﺍﺳﺘﻪ ﺭ&= #65255;ﺠﻬﺎﺋﻰ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺩ= 5255;ﺒﺎﻟﻪ ﻫﻤﺎﻥﺗﮑﺎﻣﻠ= 5166;ﺕ ﻃﺒﻴﻌﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺳﺎﻟ&= #65242; ﺑﺎ ﺧﻮﺩ ﻓﻘﺮﻯ = ﺧﻮﻳﺶ،ﮐﻪ ﺩﺍﻭﻃﻠﺐ ﺍﻳﻦ &= #65235;ﻘﺮﺍﺳﺖ. ﻭ ﺑﺮﺍﻯ ﺭﻓﻊ ﺍ= ﻳﻦ ﻓﻘﺮ ﺳﻌﻰ ﻧﺪﺍ&= #65197;ﺩ،ﻭ ﺑﺪﺍﻥ ﻫﻢ ﻣﻔﺘ&= #65192;ﺮ ﺍﺳﺖ. ﻧﻪ ﻓﻘﻂ ﻣ= ;ﺎﻧﻊ ﺍﺯﻫﺮ ﻗﻬﻘﺮﺍ &= #65261;ﺳﺘﻤﮑﺎﺭﻯ ﻣﺘﻤﮑّﻨﺎﻥ ﺩ= 5267;ﮕﺮ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ&#= 1548;ﮐﻪ ﺣﺘﻰ ﺑﺎ ﺻﺒﻮﺭ&= #65263; ﻭ ﺩﺭﻙ ﺍﺭﺯﺵ ﺍ= ﻳﻦ ﻓﻘﺮ ﻭﻣﺤﺮﻭﻣ&#= 65268;ّﺘﻬﺎ ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﻭ ﺳﺮﻳﻌﺘﺮ = ﻭﻭﺳﻴﻌﺘﺮﻯ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﻭﺑﺎ ﺯﻣﺎﻥ ﻭﺣﺘﻰ ﺳ&= #65198;ﻧﻮﺷﺖ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65191;ﻮﺩ ﻣﺴﺎﺑﻘﻪ ﻣﻰ ﮔ&= #65196;ﺍﺭﺩ.ﻭ ﺿﺮﺭ ﻓﻌﻠﻰ ﺧﻮ&= #65193;ﺭﺍ،ﺗﺒﺪﻳﻞ ﺑﻨﻔﻊ ﺑﻌﺪﻯ ﻭ&= #65155;ﺑﺪﻯ ﻣﻰ ﻧﻤﺎﻳﺪ ﭼﻮ&= #65253; ﭘﺎﺩﺍﺷﻬﺎﻯ ﺷ&#= 65260;ﻮﺩﻯ ﻭﻋﻘﻠﻰ،ﻭ ﺷﺎ= 5267;ﺴﺘﮕﻰ ﻫﺎﻯ ﺗﻮﻟﺪﺍﺕ &= #65169;ﻬﺘﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65268;ﺎﺑﺪ.ﻣﺎﻧﻨﺪ ﮐﺎﺭ ﻣﺤﺼّﻠﻴ= 5254; ﻋﺎﻗﻞ ﮐﻪ ﺩﺭﺩ&= #65261;ﺭﻩ ﺗﺤﺼﻴﻞ ﺧﻮﺩﺭ&#= 65165; ﺍﺯ ﻫﺮ ﻟﺬﺕ ﺟﻮ= ﺋﻰ ﻭ ﺗﻦ ﭘﺮﻭﺭﻯ ﻣ= ﺤﺮﻭﻡ ﻣﻴﮑﻨﻨﺪ. ﺑﺘﺤ&= #65212;ﻴﻞ ﻋﻠﻮﻡ ﻣﻴﭙﺮﺩ&#= 65165;ﺯﺩ. ﮐﻪ ﺁﻳﻨﺪﻩ ﺑﺎ = ﺍﺭﺯﺷﺘﺮ ﺑﻌﺪﻳﺮﺍ ﺩﺍﺭ&#= 65255;ﺪ.ﻭﺍﻟّﺎ ﻋﻠﻮﻡ ﺑﺮﺍﻯ ﻏ&= #65268;ﺮﺳﺎﻟﮑﺎﻥ ﺑﺎﻋث ﻏﺮﻭﺭ ﻭ&#= 65191;ﻮﺩﭘﺴﻨﺪﻯ ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﺑ&= #65194;ﻳﮕﺮﺍﻥ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻗ&= #65260;ﻘﺮﺍ ﺳﺎﺯﻯ ﻭﺣﺠﺎﺏ &= #65155;ﻋﻈﻢ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65165;ﺳﺖ. ﮐﻪ ﻫﺮﮔﺰ ﻧﻤﻴ&= #65176;ﻮﺍﻧﻨﺪ ﻣﻌﺘﻘﺪ ﺑﺎﻫﻤ&#= 65268;ّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮔ&= #65198;ﺩﻧﺪ.ﻭﺍﮔﺮ ﻣﻌﺘﻘﺪ ﺷﺪﻧﺪ &= #65203;ﺨﺘﻰ ﺗﺰکیه ﻨﻔس ﻭʋ= 93;ﻓﻊ ﺁثاﺭ ﻣﻨﻔﻰ ﺍ= 5267;ﻦ ﻋﻠﻮﻡ،ﻭﺳﺘﻤ@= 401;ﺎﺭﻯ ﻫﺎﻯ ﻫﺮ ﻋﺎﻟﻤ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﺑﺨﺼ&= #65262;ﺹ ﻋﻠﻮﻡ ﻣﺬﻫﺒﻰ &= #65261;ﺧﺮﺍﻓﻰ ﻭ ﺑﺮﺩﺍﺷﺘﻬﺎ&#= 65263; ﻣﻌﮑﻮس ﺟﻬﻨّA= 252;ﻰ،ﺍﺯ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﻬﺸﺘﻰ ﺃﻧﺒﻴ&#= 65166; ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺣﺘﻰﺍﮔﺮ ﺗﻤﺎ&#= 65249; ﻋﻤﺮ ﺭﻭﺯﻫﺎ ﺻ&= #65166;ﺋﻢ ﻭ ﺷﺒﻬﺎ ﻗﺎﺋﻢ = ﺑﺎﺷﻨﺪ، ﺑﺎﺯ ﺩﺭ ﻗﻌﺮ ﺟ= ﻬﻨّﻢ ﻫﺴﺘﻨﺪ . ﻳﻌﻨﻰ= ﺩﺭ ﻣﺴﺨﻬﺎﻯ ﻴﻮﺍ&#= 65255;ﻰ،ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣ&= #65204;ﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ &= #65169;ﻬﺘﺮﻳﻦ ﺷﺎﻧس ﺗﻮﻟﺪ ﺑ&#= 65228;ﺪﻯ ﺁﻧﻬﺎ ﺩﺭ ﺟﻬﺎ&= #65253; ﺧﻮﺍﻫﺪ ﺑﻮﺩ .<o:p></o= :p> = 5255;ﻔﻊ ﻣﻌﻨﻮﻯ ﺑﺎﺯ ﺷ&= #65166;ﻳﺴﺘﻪ ﺗﺮ ﺍﺯ ﻧﻔﻊ ﻣﺎ= ﺩﻯ ﻭﻓﻮﺭﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﻃﺎﻟﺒﺎﻥ ﻣﻨﺎ&#= 65235;ﻊ ﻣﻌﻨﻮﻯ ﺩﺭ ﮐﺴ&= #65168; ﻣﻌﺮﻓﺘﻬﺎ ﻭ ﻋ&= #65248;ﻮﻡ،ﻭ ﺷﻨﺎﺧﺘﻬﺎﻯ ﻓ&#= 65248;ﺴﻔﻪ ﻫﺎﻯ ﺑﺸﺮﻯ،ﺑ= 5194;ﻭﻥ ﺍﺳﻴﺮ ﺁﻧﻬﺎ ﺷ&= #65194;ﻥ، ﻫﺮﮔﺰ ﮐﻤﻚ ﺑﺘ&= #65200;ﮐﻴﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65255;ﻤﻰ ﻧﻤﺎﻳﺪ. ﻣﮕﺮ ﮐ= ﻪ ﺑﻨﺪﺭﺕ ﺍﺯ ﺁﻥ = ﺗﺤﺼﻴﻠﺎﺕ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔ&= #65264;،ﻣﺘﻮﺟّﻪ ﺃﻫﻤﻴّﺖ ﺳﻠﻮ= 705; اﻟﻬﻰ ﺷﻮﻧﺪ.ﺁ&#= 65255;ﮕﺎﻩ ﺳﺮﻳﻌﺘﺮ ﺍﺯ ﺑ&= #65264; ﺳﻮﺍﺩﺍﻥ،ﺳﺮA= 227;ﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩ&= #65165;ﺭﻧﺪ. ﺍﮔﺮ ﺑﺎ ﭘﻴﺮ ﺍ= ﻟﻬﻰ ﻭﻋﺸﻖ ﻭﺍﻓﺮ ﻭ = ﺍﻃﺎﻋﺖ ﻋﺎﺷﻘﺎﻧﻪ،ﺍA= 199; ﻭﻟﻰّ ﺍﻟﻬﻰ ﺧ&#= 65262;ﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65235;ﻠﺴﻔﻪ ﻫﺎﻯ ﺍﺧﻠﺎﻗﻰ &= #65261; ﺍﻧﺴﺎﻥ ﺩﻭﺳﺘ&#= 65264; ﻭﺣﻔﻆ ﻣﺤﻴﻂ ﺯ&= #65267;ﺴﺖ ﻭ ﺣﻤﺎﻳت اﺯ ﺣ&#= 65268;ﻮﺍﻧﺎﺕ ﺑﻴﺸﺘﺮ ﮐﻤﻚ ﻣ&= #65268;ﻨﻤﺎﻳﺪ،ﮐﻪ ﮐﺴﻰ ﻣﺘﻮﺟّﻪ &#= 65165;ﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮔ&= #65198;ﺩﺩ.ﻭﺑﻘﻴﻪ ﻋﻠﻮﻡ ﺣﺘﻰ ﭘﺰ&= #65207;ﮑﻰ ﺣﺠﺎﺏ ﺃﻋﻈﻢ ﻭ&= #65251;ﻐﺮﻭﺭﮐﻨﻨﺪA= 257; ﻭﺳﻮﺩ ﺟﻮﺋﻰ ﺑ&= #65170;ﺎﺭ ﻣﻴﺂﻭﺭﺩ. ﻭﻟﻰ = ﻣﻬﻤﺘﺮ ﺍﺯ ﻧﻔﻊ ﻣﺎﺩﻯ = ﻭ ﻧﻔﻊ ﻣﻌﻨﻮﻯ، &#= 65259;ﻤﺎﻥ ﻧﻔﻊ ﻣﻴﻨﻮﻯ ﻭ = ﻟﺎﺯﻣﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺃﺑ&#= 65194;ﻯ،ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻭ ﺣﻔﻆ ﺍﺯ ﻫﺮ ﻗ= ;ﻬﻘﺮﺍﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻣﺠ&= #65194;ﺩ ﺑﺠﻬﺎﻥﺍﺳﺖ .ﻭ = ﺗﻨﻬﺎ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﻭ ﺑﺎ ﻳﻚ ﻣﺮﺑّﻰ &= #65165;ﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺮﺍﻯ ﻫﺮ ﻃﺎﻟ&= #65168; ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ،ﮐﻪ ﺑﺎ ﭘﻨﺞ ﺑﺎﺭ ﺗ= ﻮﻟﺪ ﻭ ﺗﮑﺎﻣﻞ،ﻭﻫ= 5198;ﺑﺎﺭ ﺑﺎ ﻳﻚ ﺷﻬﻮﺩ ﺑ= ﺮﺗﺮﻯ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ،ﻋﺎﻗﺒ᥵= 4; ﺑﺎ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣ&#= 65268;ﺮﺳﻨﺪ. ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﮔﺮﺩﻧﺪ. ﻭﺍﮔﺮ = ﮐﺴﻰ ﺩﺭﺍﻳﻦ ﺗﻮﻟﺪ &= #65255;ﺨﻮﺍﻫﺪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﻨﻤﺎﻳﺪ،ﺣﺘA= 264; ﺍﮔﺮ ﭘﻨﺞ ﺑﺎﺭ = ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﭘﻴﺎﻣﺒﺮ ﺑﻮﺩ&#= 65257;،ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻣﺮ&#= 65169;ﻮﻃﻪ ﺭﺍ ﺩﺍﺷﺘﻪ ﺍﺳ&= #65174;،ﻫﻤﻪ ﺁﻥ ﺍﻣﺘﻴﺎﺯﺍ&#= 65173; ﺭﺍ ﺍﺯ ﺩﺳت ﻤﻴ&= #65194;ﻫﺪ. ﻭﺑﺎﻳﺪ ﺩﻭﺑﺎ&#= 65197;ﻩ ﻭﺣﺘﻰ ﺻﺪ= ; ﺑﺎﺭﻩ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ &= #65261;ﺑﺸﺮﻯ ﺭﺍ،ﺩﺭ ﺁﻳﻨﺪ= 5257; ﻫﺎﻯ ﺩﺭﺩﻧﺎﻙ = ﺟﻬﻨّﻤﻰ ﺟﻬﺎﻥ ﺑﻨﻤﺎﻳ&#= 65194;.ﮐﻪ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ &= #65165;ﻳﻦ ﻋﺬﺍﺑﻬﺎﻯ ﺯﻧ&#= 65194;ﮔﻰ ﺁﻧﺎﻥ ﺭﺍ ﻣﻰ ﺑ= ﻴﻨﻴﻢ.ﺁﻧﮕﺎﻩ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﺠﺪﺩﻯ ﭼﻮﻥ ﺍﻣﺮﻭﺯ ﺑ&= #65166;ﻳﺪ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65187;ﻴﺎﺗﻰ ﻭ ﺃﺑﺪﻯ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ،ﺑﺮﺍﻯ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ = ﺍﻟﻬﻰ ﺭﺍ ﺑﻨﻤﺎﻳﺪ،= 5261; ﺑﺮﺍﻯ ﺯﻣﺎﻧﻰ &= #65255;ﻪ ﺑﺴﻴﺎﺭ ﻃﻮﻟﺎ&#= 65255;ﻰ،ﺗﺴﻠﻴﻢ ﺍﺭﺍﺩﻩ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻭﻭﻟﻰ ﺍﻟﻬﻰ ﻣ&= #65228;ﺮﻓﻰ ﺷﺪﻩ ﺧﺪﺍﻭﻧﺪ &= #64404;ﺮﺩﺩ.ﺗﺎ ﭘس ﺍﺯ ﺷﻬﻮﺩ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﺑﺨﻠﻖ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﻭ ﺍﻟﻬﻰ ﺑﺎﺯ ﮔ= ﺮﺩﺩ،ﻭﻣﻌﺼﻮA= 249; ﺍﺯ ﻫﺮ ﮔﻨﺎﻩ،&#= 65261; ﻣﺼﻮﻥ ﺍﺯ ﻫﺮ ﺟ= ﻬﻨّﻢ ﻭ ﻗﻬﻘﺮﺍﺋی ﻤ&#= 65268;ﺒﺎﺷﺪ. ﺍﮔﺮ ﻃﻤﻊ ﻣﺎﺩ&= #65263;،ﻏﻴﺮ ﻣﻨﻄﻘﻰ ﻭ ﻏﻴﺮ&= #65165;ﺧﻠﺎﻗﻰ ﺍﺳﺖ، ﻃﻤﻊ ﺳﺎ&#= 65247;ﮑﺎﻥ ﺑﺮﺍﻯ ﺗﻘﺮﺏ ﺑ&= #65268;ﺸﺘﺮ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ،ﺑﺴA= 268;ﺎﺭ ﻧﻴﮑﻮ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺗﺎ ﻫ&= #65236;ﺖ ﻫﺰﺍﺭﺳﺎﻝ ﺁﻳ&#= 65256;ﺪﻩ ﺭﺍ ﺟﻠﻮﺗﺮ ﮔﺬ&= #65197; ﺗﮑﺎﻣﻠﻰ ﮐﺮﺩ. = ﻭ ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ &= #65165;ﻟﻬﻰ،ﺷﻬﻮﺩʌ= 59;ﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻭﺣﮑﻤﺘﻬﺎ ﻭﮐ&#= 65198;ﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺑﻴ= 5208;ﺘﺮﻯ ﺭﺍ ﺗﺤﻘﻖ ﺑﺪﻫ&= #65194;. ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺳ&= #65166;ﻟﮑﺎﻥ،ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ= ; ﺑﺸﺮﻯ،ﻭ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺩﺭ ﺭﺟﻌﺖ ﺩﺭ ﻓ= ﺼﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ ﺑﺎ&#= 65207;ﻨﺪ.ﮐﻪ ﺁﻧﮕﺎﻩ ﺗﻮﺍﻥ &= #65227;ﻘﻠﻰ ﻭﺍﺭﺍﺩﻯ ﻭ ﺩﻳ&= #64405;ﺮ ﻟﻮﺍﺯﻡ ﺭﺍ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﺳﺮ= ﻳﻌﺘﺮ ﺑﻨﻮﺭ ﺭبّ ﺮﺣ= 5252;ﺎﻥ ﻧﻴﺰ ﺑﺮﺳﻨﺪ.ﻭ = ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﻨﺪ.ﻭ ﻫﺮ ﻧ= ﻮﻉ ﺑﺎﻟﺎﺗﺮ،ﻫﺰA= 165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﺍﻣﮑﺎ&#= 65255;ﺎﺕﻋﻘﻠﻰ ﻭ ﻏﻴﺮﻩ ﺩﺭ ﻳﻚ= ﺭﻭﺡ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻳ&#= 65194;.<o:p></o:p> = 5255;ﻔﻊ ﺣﻔﻆ ﺫﺍﺕ ﻭﺩﻓ&= #65166;ﻉ ﺍﺯ ﺧﻮﻳﺸﺘﻦ،= 5193;ﺭ ﺗﻤﺎﻣﻰ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻫﺴﺘﻰ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ.ﻭﻓﻄﺮﺕ ﻭﻃﺒﻴﻌﺖ ﺁﻧﻬ&#= 65166; ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺍﻧﺴﺎن ﺁﮔﺎﻩ ﻭﺳﺎﻟﻚ &= #65165;ﺳﺖ ﮐﻪ ﺣﻔﻆ ﺫﺍﺕ ﺍ= ﺯﺧﻄﺮﺍﺗﻰ ﻣﻴﻨﻤﺎﻳﺪ، ﮐ= 5258; ﻏﻴﺮﺳﺎﻟﮑﺎﻥ &#= 64380;ﻪ ﺭﺳﺪ ﺑﺤﻴﻮﺍﻧ&#= 65166;ﺕ ﻧﻤﻴﺘﻮﺍﻧﻨﺪ &#= 65193;ﺭﻙ ﺁﻥ ﻧﻤﺎﻳﻨﺪ.ﺍ&= #65255;ﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺃﻣ&= #65198;ﻯ ﻣﻀﺮﻯ ﺭﺍ ﻧﻔﻊ = ﻣﻴﺪﺍﻧﺪ،ﻭﺍA= 199; ﻧﻔﻊ ﻭﺍﻗﻌﻰ ﻧ&= #65268;ﺰ ﮔﺮﻳﺰﺍﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺣﻔﻆ ﺫﺍﺕ ﻭﺧﻮ&= #65267;ﺸﺘﻦ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺑﺮﺣﺴﺐ ﻗﺪﺭﺕ &= #65227;ﻘﻞ ﺟﺰﺋﻰﻭﻣﺎﺩﻯ &#= 65261;ﻣﺤﺪﻭﺩ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺳﺎﻟﮑﺎﻥ ﺣﻔﻆ &= #65195;ﺍﺕ ﺧﻮﺩﺭﺍ ﻭﺍﮔﺬ&#= 65165;ﺭ ﺧﺪﺍﻭﻧﺪ ﻣﻴﻨ&#= 65252;ﺎﻳﻨﺪ.ﺯﻳﺮﺍ ﺳﺎﻟﻚ ﺑﻌﺪ ﺍﺯ = ﭘﻴﻤﺎﻥ ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ&= #1548;ﺩﺍﺧﻞ ﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ &= #65203;ﻠﻮﮐﻰ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺑ&= #65166; ﻫﺮ ﺷﻬﻮﺩﻯ ﺳﺮ&= #65255;ﻮﺷﺘﻰ ﺩﻳﮕﺮ ﺩﺍﺭﺩ.ﻭ&= #65191;ﺪﺍﻭﻧﺪ ﺧﻮﺩﺭﺍ ﻣﺴﺌﻮ&#= 65245; ﺣﻔﻆ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻴﺪﺍﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑﻠﺎ&#= 65267;ﺎﻯ ﺳﻠﻮﮐﻰ ﺳﺎﻟﮑ&#= 65166;ﻥ،ﻭ ﻓﺘﻨﻪ ﻫﺎﻯ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ &= #64344;ُﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ،= 5191;ﺎﺹ ﺳﺎﻟﻚ ﻫﻤﻴﺸﻪ &= #65169;ﺪﻧﺒﺎﻝ ﺳﺎﻟﻚ ﻫﺴﺖ.ﺗﺎ = ﻫﺮﺑﻴﺸﺘﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﻋ&#= 65252;ﻴﻖ ﺗﺮ ﺑﺸﻮﺩ. ﺣﺘﻰ= ﻭﻗﺘﻰ ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﮔ&= #65262;ﻧﻪ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ.ﻭﺁﺧﺮﻳ= 5254; ﺁﺯﻣﺎﻳﺶ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺳﺎﻟﻚ، ﻫﻤ&#= 65166;ﻥ ﻗﺒﻮﻝ ﺩﺳﺘﻮﺭ &= #64344;ﻴﺮ ﻭﺧﺪﺍﻭﻧﺪ ﺩﺭ &= #65197;ؤﻳﺎ ﺑﺴﺎﻟﻚ ﺍﺳﺖ. ﮐ= ﻪ ﺑﻤﺮﮒ ﻗﺒﻞ ﺍﺯ = ﻣﺮﮒ ﭘﻴﺶ ﺑﺮﻭﺩ،ﺗ= 5166; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #1576;ّ اﻟﻨﻮﻉ ﺧﻮﺩ ﺑ&#= 65198;ﺳﺪ ﻭ ﻣﺼﻮﻥ ﺍﺯ ﻫﺮ= ﻗﻬﻘﺮﺍﺋﻰ ﮔﺮﺩﺩ. ﮔﺮﭼﻪ ﻫ= ﻨﻮﺯﺍﻣﮑﺎﻥ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198; ﺩﺭﮊﻧﺘﻴﻚ ﺭﻭ&#= 65187;ﻰ ﻧﺎﻣﺤﺪﻭﺩ ﻫﺴ&#= 65174;.ﮐﻪ ﺫﺧﻴﺮﻩ ﻭﺗﻮﺷ&#= 65258; ﺁﺧﺮت ﻮﺗﻮﻟﺪ &#= 65169;ﻌﺪﻯ ﺑﻬﺘﺮ ﻣﻴﺒﺎﺷ&#= 65194;. ﻧﻔﻊ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﻧﻔﻊ ﺃﺑﺪﻯ = ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﻣﺎﺭﺍ ﺩﺭ ﺍﺻﻞ = ﺭﻭﺣﻰ، ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65169;ﻬﺘﺮ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65155;ﺑﺪﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻧﺰﺩﻳﮑ&#= 65176;ﺮ ﻣﻴﻨﻤﺎﻳﺪ.ﮔﺮ&#= 64380;ﻪ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻭﻇﺎﻳﻒ &= #65175;ﮑﺎﻣﻠﻰ ﻭﻳﮋﻩ ﺧﻮﺩﺭﺍ &= #65191;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﮐﻪ ﻗﺎﺑ= ﻞ ﺗﺼﻮﺭ ﻣﺎ ﻧﻤﺒ&= #65268;ﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﻭﻭﻟﺎﻳ&= #65174; ﺍﻭﻟﻴﺎﻯ ﻣﻬﺪ&#= 65263;،ﮐﻪ ﺍﺯ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮﺩﺭ &= #65183;ﻬﺎﻥ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;،ﻣﺮﺑّﻴﺎﻥ ﺍﺭﻭﺍﺡ ﺭﺟﻌﺖ &= #64400;ﺮﺩﻩ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65208;ﺮﻯ ﻫﺴﺘﻨﺪ، ﮐﻪﺑ= 5256;ﻮﺭ ﻗﺎﺋﻢ ﺭﺳﻴﺪﻩ &= #65169;ﺎﺷﻨﺪ.ﻭ ﻟﺬﺍ ﺭﻭﺡ ﻣﺤﻤ&= #65194; ﻭﻋﻠﻰّ ﻭ ﺗﻤﺎ&#= 65251;ﻰ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﻫﻤﻪ ﺯﻣﺎﻧﻬﺎ&#= 65263; ﺁﻳﻨﺪﻩ، ﺗﻨﻬ= 5166; ﻣﺘﻮﻟﺪﻳﻦ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ،ﺗﺎ ﺑﺎﻭﻟﺎﻳﺖ ﻣﻬ&#= 65194;ﻭﻯ ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ &= #65197;بّ ﺮﺣﻤﺎﻥ ﻭ ﻋﺮﺵ = ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ= ﺭﺣﻤﺎﻥ ﺑﺮﺳﺎﻧﻨﺪ .<o:p></o:p></span= > = 5175;ﮑﺎﻣﻞ ﺣﻴﻮﺍﻧﻴﺮﺍ ﺗ&#= 64401;ﺎﻣﻠﻰ ﻃﺒﻴﻌﻰ ﻣﻴﺨﻮ&#= 65165;ﻧﻴﻢ،که هر ﻣﻮﺟﻮﺩ ﻧﻪ &#= 65239;ﺼﺪ ﺁﻧﺮﺍ ﺩﺍﺭﺩ،= 5261;ﻧﻪ ﺧﺒﺮﻯ ﺍﺯ ﺣﺪﻭ&= #1579; ﺁﻥ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺭﻭﺡ ﺧﻮﺩ.ﻭﻟﻰ ﺩﺭ ﺍ= ﻧﺴﺎﻥ ﺳﺎﻟﻚ،ﻋﻤﻠﺎ = 5175;ﮑﺎﻣﻞ ﺍﻭ ﻧﻴﻤﻪ ﺍﺭﺍ&= #65193;ﻯ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﺗﻨﻬﺎ ﮐﺎﺭ ﺳﺎ&= #65247;ﻚ ﺍﻳﻦ ﺍﺳﺖ، ﮐﻪ &= #64400;ﺎﺭﻯ ﭘﻴﺶ ﺧﻮﺩ ﻧﮑﻨ&= #65194;، ﻭﻫﺮﭼﻪ ﭘﻴﺮ ﺑ&= #64405;ﻮﻳﺪ ﺍﻧﺠﺎﻡ &#= 65169;ﺪﻫﺪ. ﻭﻗﻄﻌﺎ ﺩﺭ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ،ﺗﮑﺎﻣﻠʋ= 66;ﺕ ﺑﻤﻌﻨﻰ ﺍﺭﺍﺩ&#= 65263; ﺩﺳﺖ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺩ.ﻭ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65199; ﺑﺎﻟﺎﺗﺮ،ﻧﻤA= 268;ﺪﺍﻧﻴﻢ ﭼﻪ ﺍﻧﻮﺍﻋﻰ ﺍ&= #65199; ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻋ&= #65240;ﻠﻰ ﻭ ﺳﻠﻮﮐﻰ ﻭﺗﮑ&= #65166;ﻣﻠﻰ ﻭﺟﻮﺩ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺷﺖ.ﮔﻴﺎﻫﺎ= 5253; ﻳﻚ ﺑُﻌﺪﻯ ﻭ ﺣ&= #65268;ﻮﺍﻧﺎﺕ ﺩﻭ ﺑﻌﺪﻯ ﻭ ﺍﻧ= ﺴﺎﻥ ﺑﺸﺮﻯ ﺳﻪ ﺑُﻌ&#= 65194;ﻯ ﻭ ﺍﻧﺴﺎﻥ ﻓﻮﻕ = ﺑﺸﺮﻯ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 65191;ﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪﺗﺼﻮﺭ&#= 65263; ﺍﺯ ﻣﻮﺟﻮﺩﻳّ= 5174; ﭼﻬﺎﺭ ﺑﻌﺪﻯ ﺭ&= #65165; ﻧﻤﻴﺘﻮﺍﻧﻴﻢ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ. ﻭ ﺗﻮﻟ= ﺪﺍﺕ ﺑا ﺍﺑﻌﺎﺩ ﺑﻴ&#= 65208;ﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﻧﻴﺰ = ﺩﺭ ﺑﺎﻟﺎﺗﺮ ﻫﺎ ﻭ&= #65183;ﻮﺩ ﺩﺍﺭﻧﺪ ﮐﻪ ﻫﺮ&= #64380;ﻪ ﺑﻴﺸﺘﺮ ﺷﺒﻴﻪ &= #65211;ﻔﺎﺕ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺑﻴﺎﺑﻨﺪ.ﻭ&= #65247;ﻰ ﻭﻳﺰﺍﻯ ﺗﻤﺎﻡ &= #65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭ ﺑﻬﺸﺘﻰ، ﺍﻣ&#= 65198;ﻭﺯ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ &= #65207;ﻬﻮﺩ ﻗﺎﺋﻢ،ﻭﻫﻢ ﺍ= 4400;ﻨﻮﻥ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻴﺒﺎﺷﺪ .<o:p></o:p> = 5169;ﻤﻮﺿﻮﻉ ﺗﻮﺟّﻪ ﺑﺎﺯ ﮔ&#= 65198;ﺩﻳﻢ،ﮐﻪ ﺗﻮﺟّﻪ ﺩﺭ ﻃﺒ&#= 65268;ﻌﺖ ﺍﻧﺴﺎﻥ،ﺑﺮﺣA= 204;ﺐ ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﺍ&= #65261;، ﺩﺭ ﺑﺎﺭﻩ ﻧﻔﻊ = ﻭ ﺿﺮﺭ ﺍﺳﺖ.ﻭﻧﻴ&= #65200; ﺑﺮﺣﺴﺐ ﺷﺄﻥ ﻣ&= #65240;ﺎﻡ ﻋﻘﻠﻰ ﻭ ﺍﺩﺭﺍ&= #64400;ﻰ ﺍﺳﺖ.ﮐﻪ ﺑﺮﺧﻰ = ﺭﺍ ﺑﺨﻮﺩ ﭘﺬﻳﺮﻓ&#= 65176;ﻪ،ﻭ ﺑﺮﺧﻰ ﺭﺍ ﻃﺮﺩ = ﻣﻴﮑﻨﻨﺪ.ﺩﺭ ﻫﺴﺘﻰ ﺩﻭﭼﻴﺰ &= #65207;ﺒﻴﻪ ﺗﺎﻡ ﺑﺎ ﻫﻢ ﻭﺟ= ﻮﺩ ﻧﺪﺍﺭﺩ.ﻫﺮ ﻣﻮ&= #65183;ﻮﺩﻯ ﺑﺮﺍﻯ ﺧﻮﺩ ﻓﺮ&= #65193;ﻳّﺖ ﻭﻳﻮﻧﻴﻚ ﺍﺳﺖ.&= #65169;ﺨﺼﻮﺹ ﺁﻧﭽﻪ ﻣﺮﺑﻮﻁ &= #65169;ﺤﻴﺎﺕ ﻭ ﺩﺭﺟﻪ ﺗﮑﺎﻣ&= #65246; ﻣثبت ﻳﺎ ﻗﻬﻘA= 198;ﺍﻯ ﻣﻨﻔﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ.ﭼﻮﻥ ﻋﻘﻞ ﺍﻧﺴﺎﻥ ﻣ&= #65262;ﺍﺯﻯ ﻣﻘﺎﻡ ﺳﻠﻮﮐﻰ &= #65261;ﺷﻬﻮﺩﻯ ﺭﻭﺡ ﻣﻴﺒﺎﺷﺪ. = ﺍﻣﻮﺭ ﻣﺮﺑﻮﻁ ﺑﺤﻴﺎ&#= 65173;، ﻣﺎﻧﻨﺪ ﺍﻣﻮﺭ &= #65197;ﻭﺣﻰ ﺩﺭ ﺗﮑﺎﻣﻞ ، ﻭ = ﺍﻣﻮﺭ ﺫﻫﻨﻰ ﺩﺭﻣﺤﺼ&#= 65262;ﻟﺎﺕ ﻋﻠﻤﻰ ﻭﻣﺎﺩﻯ. = ﺩﺭ ﻣﺴﺄﻟﻪ ﺣﻴﺎﺕ &= #65261; ﺯﻧﺪﻩ ﺑﻮﺩﻥ،= 5259;ﻴﭻ ﺃﻣﺮ ﮐﻠّﻰ ﻭﺟ&#= 65262;ﺩ ﻧﺪﺍﺭﺩ.ﺣﺘﻰ ﻭ&= #65239;ﺘﻰ ﮐﻠّﻰ ﺑﺎﺷﺪ، = 5191;ﻮﺩ ﻫﻨﻮﺯ ﺟﺰﺋﻰ ﺍ&= #65199; ﮐﻞ ﺑﺎﻟﺎﺗﺮ ﺍ&= #65203;ﺖ. ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ،ﮐﻪ ﮐﻠّﻰ ﺑﺮﺍﻯ ﻓ&#= 65198;ﺍﻭﺍﻥ ﺍﺟﺰاء ﺧﻮﺩ ﻣ= 5268;ﺒﺎﺷﺪ،ﻳﻚ ﻣﺴﺄﻟﻪ ﺭﻭﺣﻰ &= #65261; ﺍﺣﺴﺎس ﺭﻭﺍﻧ= 5264; ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﺍﺧ= ﺘﻴﺎﺭ ﻭﺗﺪﺑﻴﺮ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺗﺼﻮﺭﻯ ﺍﺯ&= #65251;ﮑﺎﻧﻴﺰﻡ ﻭﻣﺎﻫﻴّﺖ ﺁﻥ &#= 65251;ﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻫﺮ ﺭﻭﺡ = ﻓﺮﺩﻯ ﺭﺍ ﻧﺪﺍﺭﻳﻢ.ﻭ = ﺍﺟﺰﺍﻯ ﺗﻦ ﺍﻧﺴﺎﻥ،ﻫ= 5198;ﻳﻚ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﺳ&= #65176;ﻘﻠﺎﻟﻰ ﺩﺍﺭﺩ. ﻭﺯﻣﺎﻧ&= #65264; ﻣﺘﻮﻟﺪ ﻭﺯﻣﺎ&#= 65255;ﻰ ﻣﻴﻤﻴﺮﻧﺪ.ﻭﻟ&#= 65264; ﻣﺎ ﻫﻨﻮﺯ ﺯﻧﺪ&= #65257;.ﻭﺧﻮﺩﺭﺍ ثاﺑﺖ ﻣﻴﺪﺍﻧA= 268;ﻢ . ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ᥴ= 5;ﺣﺴﺎس ﺍﻧﺴﺎﻥ ﺍﺯ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩﻯ ﺧﻮﺩ،= 5251;ﻔﻬﻮﻡ ﺩﻳﮕﺮ ﻭ ﺑﺎﻟﺎ&= #65175;ﺮﻯ ﺍﺯ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻣ&= #65268;ﺸﻨﺎﺳﻴﻢ،ﮐʌ= 58; ﺑﺎ ﻣﻌﺒﻮﺩﺍﻥ &= #65261;ﻣﻌﺸﻮﻗﺎﻥ ﺍﻟﻬﻰ ﺧﻮﺩ،ﺩ= 5197; ﻭﺣﺪﺕ ﻭﺻﻤﺪﻳ&#= 1617;ﺖ ﺩﺭﻣﻴﺂﻳﻨﺪ.ﮐ&#= 65258; ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭﮐﺴﺐ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﺁﻥ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ. = ﮔﻮﺋﻰ ﻣﺎﻫﻴّﺖ ﺣﻴﻮ= 5165;ﻧﻰ ﺭﻭﺡ ﺍﻭﻣﺎﻫﻴ&#= 1617;ﺖ ﺍﻟﻬﻰ ﻣﻴﮕﺮﺩ&#= 65193;.ﮔﺮﭼﻪ ﻫﻨﻮﺯ ﺗﻦ ﻣﺎﺩ&= #65263;،ﻫﻤﺎﻥ ﻭﺿﻊ ﻗﺒﻠﻰ ﺭﺍ = ﺩﺍﺭﺩ.ﮔﺮﭼﻪ ﭘﻴﺮ ﻣﻴﺸﻮﺩ،= 5261;ﻟﻰ ﺣﺘﻰ ﺗﻤﺎﻡ ﺃﺗ&= #65252;ﻬﺎﻯ ﺗﻦ ﻧﻮﺳﺎﺯﻯ ﻣ&= #65194;ﺍﻭﻡ ﻣﻴﺸﻮﺩ، ﺑﺎﺯ &#= 65165;ﺣﺴﺎس ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭ ﺍﺣﺴﺎس ﺭﻭ&#= 65165;ﻧﻰ ﺧﻮﻳﺶ ﻣﻴﻴﺎﺑ&#= 65268;ﻢ. ﻓﺮﺩﻳّﺖ ﻫﺮ ﻤ&#= 65262;ﺟﻮﺩﻯ ﺍﺯ ﺃﺯﻝ ﺩﺭﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ &= #65261;ﺟﻮﺩ ﺩﺍﺭﺩ. ﻭ ﺑﻨﺪﺭ= ﺕ ﻓﺮﺩ ﺭﺍ ﻗﺮﺑﺎ&= #65255;ﻰ ﺟﻤﻊ ﻣﻴﻴﺎﺑﻴ&#= 65250; . ﺍﺗّﺤﺎﺩ ﺭﻭﺡ = ﻭ ﺗﻦ ﺩﺭ ﺍﻧﺴﺎﻥ = ﺩﺭ ﻧﻄﻔﻪ ﺁﻏﺎﺯ ﻣ&= #65268;ﮕﺮﺩﺩ.ﮐﻪ ﺧﻮﺩ ﻳﻚ ﺷﺎﻫﮑ&= #65166;ﺭ ﺍﻟﻬﻰ ﺍﺳﺖ.ﺑﺨ&= #65212;ﻮﺹ ﻣﻬﻤﺘﺮ ﺍﺯ ﺍﻳ&= #65254; ﺁﻓﺮﻳﻨﺶ ﻣﻮﺟ&#= 65262;ﺩ،ﻫﺮ ﻟﺤﻈﻪ ﺗﮑﺎﻣﻞ &= #65261;ﺗﻐﻴﻴﺮ ﻭﺭﺷﺪﻯ ﺩﺍﺭﺩ&#= 1548;ﮐﻪ ﻫﺮ ﻟﺤﻈﻪ ﺁﻥ ﺗ= ﻮﻟﺪﻯ ﺩﻳﮕﺮ ﻭ ﻣﻬﻤﺘ&= #65198;ﺍﺯ ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺍ&= #65203;ﺖ.ﻭ ﻋﻠﻰ ﺭﻏﻢ ﺗﻐﻴ&= #65268;ﺮﺍﺕ ﻣﺪﺍﻭﻡ، ﻫﻤﺰ= 5255;ﺎﻥ ﺍﺣﺴﺎس ﻭﺣﺪﺕ &#= 65261;ﺟﻮﺩ ﺧﻮﺩﺭﺍ ﺩﺭﻙ ﻣ&= #65268;ﮑﻨﻴﻢ. ﻭﺩﺭ ﻭﺍﻗﻊ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﻫﺮ ﻟﺤﻈﻪ ﻫ= ﻤﺎﻥ ﻧﻴﺴﺖ،ﮐﻪ ﻟﺤ= 5224;ﻪ ﻗﺒﻞ ﺑﻮﺩﻩ ﺍﺳ&= #65174;.ﻭﺍﻳﻦ ﺧﻄﺎ ﻭ ﺿﻌﻒ ﺣﺎ= ﻓﻈﻪ ﻣﺎ ﺍﺳﺖ،ﮐﻪ ﺧ&#= 65262;ﺩﺭﺍ ﻫﻤﺎﻥﺍﻧﺴﺎﻥ &#= 64380;ﻨﺪﺳﺎﻝ ﭘﻴﺶ ﺧﻮﺵ ﻣﻴﺪ&= #65165;ﻧﻴﻢ. ﭼﻮﻥ ﺧﺎﻃﺮﺍﺕ &= #65153;ﻥ ﺯﻣﺎﻧﻬﺎ ﺭﺍ ﺩ&= #65165;ﺭﻳﻢ،ﻭﻧﻪ ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﺍ&= #65199; ﮔﺬﺷته ها ﭘس ʋ= 65;ﻧﺴﺎﻥ ﺩﺭ ﺭﻭﺡ ﻭﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ،ﻋﻤﻠﺎ = 5259;ﺮ ﻟﺤﻈﻪ ﻳﺎ ﺗﮑﺎ&= #65251;ﻠﻰ ﻣثبت ﻭﺗﻌﺎﻟʌ= 64; ﻧﻮﻋﻰ ﺩﺍﺭﺩ،ﺍﮔﺮ ﺳ= 5166;ﻟﻚ ﻭﮐﺎﻣﻞ ﺑﺎﺷﺪ.&= #65261;ﻳﺎ ﺩﺭ ﺣﺎﻝ ﻗﻬﻘﺮ&= #65165; ﻭﺳﻘﻮﻁ ﻧﻮﻋﻰ &= #65165;ﺳﺖ. ﮔﺮﭼﻪ ﺑﺨﺎﻃﺮ &= #65191;ﺎﻃﺮﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩﺭ&#= 65165; ﻫﻤﺎﻥ ﺷﺨﺺ ﺳﺎ&= #65169;ﻖ ﻣﻴﺪﺍﻧﻴﻤﮑﻪ &#= 65255;ﻴﺴﺖ.ﺍﻳﻦ ﺑﻰ ثباﺗﻰ ﺩﺭ = 5175;ﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ، ﺣ= 5176;ﻰ ﺩﺭ ﺃﺗﻢ ﻫﺎ ﻧﻴ= ﺰ ﻣﻮﺟﻮﺩ ﺍﺳﺖ.ﻭ = ﺗﻐﻴﻴﺮ ﺗﮑﺎﻣﻠﻰ ﺭﺑﻄ&#= 65264; ﺑﺘﻐﻴﻴﺮ ﺗﺮﺍ&#= 64400;ﻤﻰ ﻣﺎﺩﻩ ﻫﻢ ﻧﺪﺍ&= #65197;ﺩ.ﭼﻮﻥ ﺗﻮﺩه اﻯ ﺧﺎﻙ= 548;ﮐﻪ ﺑﻬﺮ ﺷﮑﻞ ﻫﻨﺪ&= #65203;ﻰ ﺩﺭ ﻣﻰ ﺁﻳﺪ.ﻭﻟ= ﻰ ﺗﻐﻴﻴﺮﻯ ﺍﺯ ﺩ&= #65267;ﺪ ﻣﺎ ﻫﺴﺖ.ﻭﻧﻪ ﺩ= ﺭ ﺫﺍﺕ ﺁﻥ ﺷﮑﻞ ﻫ= ﻨﺪﺳﻰ ﻳﺎ ﺗﻮﺩﻩ ﺧﺎﻙ = . ﺍﮔﺮ ﺩﺭ ﻟﻮﻟﻪ ﺍﺳﭙ&= #65198;ﺗﺴﮑﻮﺏ ﺍﺯ ﺧﻮﺭﺩﻩ ﺭﻳ&= #65200;ﻫﺎﻯ ثاﺑﺖ،ﺑﺎ ﻫﺮ A= 187;ﺮﮐﺖ ﻧﻈﺎﻣﻬﺎ ﻭ ﺍﺷ&= #64401;ﺎﻝ ﺟﺪﻳﺪﻯ ﻣﻴﻴﺎ&#= 65169;ﻴﻢ،ﮐﻪ ﺗﻐﻴﻴﺮﺍﺕ ﺁﻥ&#= 1548;ﺍﺯ ﻧﻮﻉ ﺗﺮﺍﮐﻤی &#= 65262;ﺗﻮﺩﻩ ﺭﻭﻯ ﻫﻢ ﺍﻧﺒﺎ&= #65207;ﺘﻪ ﻧﻴﺴﺖ.ﻭﻳﺎ ﻣﺎ&= #65255;ﻨﺪ ﺍﺷﮑﺎﻟﻰ ﮐﻪ ﺫ&= #65197;ﺍﺕ ﺑﺮﻑ،ﺷﮑﻞ ﺟﺪ= 5267;ﺪﻯ ﺑﺪﺍﻥ ﺑﺮﻑ ﻣﻴ&= #65194;ﻫﺪ،ﮐﻪ ﺍﺯ ﻧﻮﻉ ﺗﺮﺍﮐ&= #65252;ﻰ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺍ&= #65187;ﺴﺎس ﻓﺮﺩﻳّﺖ ﺩﺭ ﺍ&#= 65255;ﺴﺎﻥ،ﺩﺭ ﺁﻏﺎﺯ ﺣﻴﺎﺕ ﺍ&= #65261; ﺍﺳﺖ. ﻭﺑﺪﻭﻥ ﺍ= ﻳﻦ ﻓﺮﺩﻳّﺖ،ﮔﻮʋ= 63;ﻰ ﺣﻴﺎﺗﻰ &#= 65255;ﻴﺴﺖ ﻭ ﺟﺎﻟﺐ ﺗﺮ، ﺍ&= #65251;ﺮﻭﺯ ﺑﺮﺍﻯ ﻣﺎ ﺍﻳﻦ = ﺍﺳﺖ، ﮐﻪ ﻓﺮﻳﺐ ﺧﻮﺩ = ﺧﻮﺍﻫﻰ ﻭﺧﻮﺩ ﭘﺴﻨﺪﻯ &= #65191;ﻮﻳﺶ ﻧﺨﻮﺭﻳﻢ. ﮐﻪ ﻓ= ﺮﺩﻳّﺖ ﻣﺎ ﺑﺎﺯ ﻣﻮﻗّ&#= 65176;ﻰ ﻭﺣﺘﻰ ﮐﺎﺫﺏ ﺍ&= #65203;ﺖ.ﮐﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻣﺮﺍﺗﺐ ﮐﻠّﻰ &#= 65261;ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ ﺑﺎﻟﺎ&= #65175;ﺮ ﺟﺰﺋﻴّﺘﻰ ﺩﺍ= 5197;ﺩ، ﮐﻪ ﺑﺎﻳﺪ ﻓﺮﺩ&= #65267;ّﺖ ﺧﻮﺩﺭﺍ،ﺑﺠﻤA= 228;ﻴّﺖ ﺩﺭ ﺭبّ اﻟﻨﻮA= 225; ﺧﻮﺩ ﺩﺭﺁﻭﺭﺩ. = ﮔﺮﭼﻪ ﺩﺭ ﻣﻘﺎﻡ ﺭﺏّ &= #65165;ﻟﻨﻮﻉ </spa= n>ﺷﺪﻥ،ﺑﺎﺯ ᥴ= 5;ﺣﺴﺎس ﻓﺮﺩﻳّﺖ ﻣﻴﺸ= 5262;ﺩ.ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ، ﺑﺎﺯ ﺍ&#= 65267;ﻦﻓﺮﺩﻳّت ﺘﻌﻈﻴﻢ ﺗﺮ ﺭﺍ = ﻧﻴﺰ،ﺗﺒﺪﻳﻞ ﺑﺠﻤﻌﻴﺖ ﮐﻨﻴ&#= 65250;. ﭼﻮﻥ ﻗﻄﺮﺍﺕ ﺑ&= #65166;ﺭﺍﻥ ﮐﻪ ﻭﺍﺭﺩ ﺩﺭﻳ&= #65166; ﻣﻴﺸﻮﻧﺪ. ﻫﻢ ﻫ= ﺴﺘﻨﺪ ﻭﻫﻢ ﻓﺮﺩﻳّﺖ &#= 65255;ﺪﺍﺭﻧﺪ.ﻭﺗﻨA= 260;ﺎ ﮐﻞ ﻭﻭﺍﺣﺪ ﮐﻠ&= #1617;ﻰ ﺁﻥ ﺩﻳﺪﻩ ﻣﻴﺸ&= #65262;ﺩ. ﺩﺭﻳﺎ ﺭﺍ ﻣﻰ ﺑ= ﻴﻨﻴﻢ،ﻭﻧﻪ ﻗﻄﺮﺍﺕ ﺁﺏ. ﻭﻳ= ﺎ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﻓ&= #65198;ﺍﺩ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ = ﻭﻧﻪ ﺟﺎﻣﻌﻪ ﺭﺍ.ﭘس &= #65183;ﺎﻣﻌﻪ ﺃﻣﺮﻯ ﺍﻧﺘﺰﺍ&#= 65227;ﻰ ﺫﻫﻨﻰ ﺍﺳﺖ ﻭﺍ&= #65235;ﺮﺍﺩ ﻭﺍﻗﻌﻴّﺖ ﻣﻮ= 5183;ﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﺩﺭ = ﺑﺎﺭﻩ ﭼﮕﻮﻧﮕﻰ ﺍﻳﻦ &= #65183;ﻤﻌﻴّﺖ ﺭﻭﺣﻰ ﺳﺎﻟﻚ ﺑ&= #65166; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261; ﺷﻬﻮﺩﻯﻭﻣﺪﺑ= 617;ﺮﺍﻥ ﺧﻮﺩ،ﻧﻮﻋﻰ ﺍ= 5227;ﺠﺎﺯ ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ &= #65165;ﺳﺖ.ﻣﺎﻧﻨﺪ ﻫﻤﺎﻥ ﺗﺮﮐﻴﺐ &= #65251;ﺎﺩﻩ ﻭﺿﺪ ﻣﺎﺩﻩ ﺩﺭ = ﺃﺗﻢ،ﻭﻳﺎ ﺍﺗﺤﺎﺩ ﺭﻭﺡ ﻭ = ﻣﺎﺩﻩ ﺩﺭ= ﻧﻄﻔﻪ= ;،ﻳﺎ ﺗﺮﮐﻴﺐ ﺭﻭﺡ ﺳ&= #65166;ﻟﻚ ﺑﺎ ﻣﻌﺒﻮﺩ ﺷﻬ&= #65262;ﺩﻯ ﺧﻮﺩ ﺷﺎﻫﮑﺎﺭ&#= 65263; ﻋﻈﻴﻢ ﺗﺮ ﺍﺳﺖ = ﮐﻪ ﺣﺘﻰ ﻓﺮﺩﻳّﺖ &#= 65165;ﺯ ﺑﻴﻦ ﻣﻴﺮﻭﺩ.ﮔ&= #65198;ﭼﻪ ﺑﻌﺪﺍ ﺩﻭﺑﺎﺭ&#= 65257; ﺍﺣﺴﺎس ﺷﻮﺩ.ﻭ &= #65165;ﻳﻦ ﺟﻤﻌﻴّﺖ ﻫﻤﺎ= 5253; ﺟﻤﻊ ﻭ ﺟﻢ ﮔﺮﺩ= ﻳﺪﻥ ﺳﻠﻮﮐﻰ،ﮐﻪ ﺷ= 5166;ﻫﺪ ﺍﺯ ﻣﺤﻞ ﻗﺪﺭﺗ&= #65260;ﺎی ﻤﺸﻬﻮﺩ ﺧﻮﺩ ﻋ&= #65240;لی ﺪﺍﺭﺩ،ﻭ ﻣﻰ ﺑ&#= 65268;ﻨﺪ ﻭﻣﻰ ﻓﻬﻤﺪ،ﻭ &#= 65187;ﻘﻴﻘﺖ ﻧﺴﺒﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﻭﺍﻗﻌﻴّﺖ ﺑﺸ= 5198;ﻯ ﻣﻮﻗﺖ ﺧﻮﺩﺭﺍ &= #65251;ﻰ ﺑﻴﻨﺪ.ﺍﻟﺒﺘﻪ &= #65203;ﺎﻟﻚ ﺩﺭ ﻫﻔﺖ ﻣﺮﺣﻠ&= #65258; ﺷﻬﻮﺩﻯ، ﺗﻮﺍ= 5253; ﺗﻌﺎﻟﻰ ﻭﺟﻤﻊ &= #64404;ﺮﺩﻳﺪﻥ ﺩﺍﺭﺩ.ﮐﻪ ﻫﻤﻪ = ﺑﺘﻤﺎﻡ ﺍﻳﻦ ﺩﺭﺟﺎﺕ ﺑ&= #65166;ﻟﺎ ﻧﻤﻴﺮﻭﻧﺪ.ﻭﺩ&#= 65255;ﺒﺎﻟﻪ ﮐﺎﺭ ﺗﻌﺎﻟﻰ ﺭ= ﺍ ﺩﺭ ﺗﻮﻟﺪ ﺑﺎﻧ&= #65204;ﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑ&= #65228;ﺪﻯ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺩ. ﮐﻪ ﮐﺮﺍﻣ= ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ. ﺩﺭ ﺍﻳﻦ= ﺗﮑﺎﻣﻠﺎﺕ </spa= n>ﮊﻧﺘﻴﻚ ﺭﻭʋ= 87;ﻰ،ﮐﻪ ﻧﻤﻴﺪﺍﻧﻴﻢ ﺍ&#= 65199; ﻟﺤﺎﻅ ﻣﺎﻫﻮﻯ &= #64380;ﻪ ﺗﻐﻴﻴﺮﺍﺗﻰ ﻣ&#= 65268;ﻴﺎﺑﺪ. ﺯﻳﺮﺍ ﺭﻭﺡ ﺍﺯ = ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭﻏﻴﺮﻗ&#= 65166;ﺑﻞ ﺩﺭﻙ ﻣﺎ،ﺍﺯ ﻟ&#= 65188;ﺎﻅ ﻣﮑﺎﻧﻴﺰﻡ ﻭﻣ&#= 65166;ﻫﻴّﺖ ﻭ ﻣﺸﺨﺼﺎﺕ ﺟﻬ&= #65166;ﻥ ﺭﻭﺣﻰ ﻭﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ ﻋﻤﻞ ﺭ= ﻭﺡ ﻳﻚ ﻣﻴﻤﻮﻥ،ﭘ= 587; ﺍﺯ ﮐﻤﺎﻝ ﻧﻮﻋ&= #1740; ﺨﻮﺩ ﺩﺭ ﻧﻮﻉ ﺑ= ﺸﺮﻯ،ﻭ ﻓﺮﺍﻭﺍﻥ ﻓﺼﻮ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65193;.ﺗﺎ </spa= n>ﻋﺎﻗﺒﺖ ﺭﻭʋ= 85; ﺑﺸﺮﻯ ﻭﺣﻴﻮﺍﻧﻰ ﺍﻭ &= #65169;ﺎ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪﺳﻰ، ﺍﻟ= 4405;ﻮﻯ ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ &= #65251;ﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ، ﻣﺎﻫﻴّﺘﻰ ﺍﻟ= 5260;ﻰ ﻣﻴﻴﺎﺑﺪ،ﻭ ﺍ= 5247;ﻮﻫﻴﺘﻰ ﻧﺴﺒﺖ،ﺑﻨﻮﻉ = 5169;ﺸﺮی ﺨﻮﺍﻫﺪ ﺩﺍﺷت &#= 65262;ﻧﻪ ﻧﺴﺒﺖ ﺑﻤﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺑﺎﻟﺎﻟ&#= 65176;ﺮ ﻭﺍﻧﻮﺍﻉﻓﻮﻕ &#= 65169;ﺸﺮﻯ،ﮐﻪ ﻫﻨﻮﺯ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﻧﺸﺪه ا= 5255;ﺪ.ﻭﺯﻣﺎﻧﻰ ﻫﻢ ﺩﺭ ﺍﺑﺪﻳّ&#= 65174; ﻣﻄﻠﻖ،ﺭﻭﺡ ﺍ= 5267;ﻦ ﺍﻧﺴﺎﻥ ﺍﻟﻬﻰ &= #65207;ﺪﻩ ﻭﺑﻰ ﻧﻬﺎﻳﺖ ﮐ&= #65204;ﺐ ﺍﻳﻦ ﻫﻤﺎﻧﻴﻬ&#= 65166;ﻯ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ، ﺷﺒﺎﻫ&#= 65174; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺭ&= #65165; ﺑﺎ ﺍﻟﻠﻪ ﺭﻭﺡ = ﺍﻟﺄﺭﻭﺍﺡ ﻭ ﺭﺏّ ﺍﻟﺄﺭﺑ&#= 65166;ﺏ ﻣﻴﻴﺎﺑﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺑﮕﻔﺘﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ،ﺍﻳﻦ ﻣﻮﺟﻮﺩ ﻭﺣﺘﻰ &= #65259;ﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻣ&#= 65166;ﻧﻰ ﺑﻨﺰﺩ ﺧﺪﺍ ﺑﺎ&= #65199; ﻣﻴﮕﺮﺩﻧﺪ.ﮐﻪ &= #65251;ﻨﻄﻘﺎ ﺗﺎﺯﻩ ﻭﻇﻴﻔﻪ &= #65183;ﺪﻳﺪﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻫ&= #65262; ﺩﺭ ﻋﻤّاء ﺩﺍA= 197;ﻧﺪ. ﮐﻪ ﻣﺎﻧﻨﺪ ﺍﻟ&= #65248;ﻪ ﺩﺭ ﮔﻮﺷﻪ ﺩﻳﮕ&= #65198;ﻯ ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ، ﺣﺘﻰ ﺟﺪﺍ ﺍﺯ ﻋ= ﻮﺍﻟﻢ ﺍﻟﻠﻪ،ﮐﻪ ﺗﺼ= 5262;ﺭ ﺁﻥ ﻣﻰ ﮐﻨﻴﻢ، &= #65197;ﺑﻮﺑﻴّﺖ ﻭ ﺍﻟﻮﻫﻴّﺖ ﺧ&#= 65262;ﺩﺭﺍ ﺁﻏﺎﺯ ﻣﻴﮑﻨﺪ.&= #65261; ﺣﺘﻰ ﻫﻢ ﺍﮐﻨﻮ&= #65253; ﻫﺮﺭﻭﺡ ﺍﻧﺴﺎ&#= 65255;ﻰ ﮐﺎﻣﻞ ﺷﺪﻩ ﺩﺭ = ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ،= 5169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺍﻟﻮﻫﻴّﺖ ﻭ ﭘ&#= 65166;ﺩﺷﺎﻫﻰ ﺍﻟﻬﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.ﻭﺣﺘﻰ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﻭ ﺻﻮﺭ&= #65173; ﻭ ﺳﻴﺮﺕ ﺍﻭ ﻣﺘ= ﻌﻠّﻖ ﺑﺨﺪﺍﻭﻧﺪ ﺭﺣ&#= 65252;ﺎﻥ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻧﻪ ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ &= #65165;ﺯ ﻣﺮﺩﻡ ﻏﻴﺮ ﺳﺎ&= #65247;ﻚ،ﭼﻪ ﺭﺳﺪ ﺑﻘﺸﺮﻳّ= 5262;ﻥ ﻣﺬﻫﺒﻰ ﺑﻬﺮ ﺩ&= #65267;ﻨﻰ،ﮐﻪ ﻣﺨﺎﻟﻒ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺩﺭ ﻋﺒﺎﺩﺕ ﻫﺴ&= #65176;ﻨﺪ.ﻭﻋﻤﻠﺎ ﺷﺮﻙ ﺑﻴﺸﺘﺮ ﻭ = ﺟﻬﻨّﻢ ﺧﻮﺩﺭﺍ ﮔﻮﺩﺗ&#= 65198; ﻭ ﺗﺎﺭﻳﮑﺘﺮ ﻭ&= #65227;ﻤﻴﻖ ﺗﺮ ﻣﻴﻨﻤﺎﻳﻨ&#= 65194;.<o:p></o:p> = 4344;س ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣﻞ ﻫﻤﺎﻥ ﺭﻭﺡ ﺍﻭ = ﺩﺭ ﻫﻨﮕﺎﻡ ﺩﻭﺭﻩ &= #65203;ﻠﻮﻙ ﻧﻴﺴﺖ.ﭼﻪ ﺭﺳﺪ = ﺑﻬﻨﮕﺎﻣﻰ ﮐﻪ ﺳﺎﻟﻚ ﻫﻢ ﻧ= ﺒﻮﺩﻩ ﻭﻳﺎ ﺩﺭ ﺣﻴﻮﺍ&= #65255;ﻴّﺖ ﻣﻴﻤﻮﻧﻰ ﻭ ﺑﺪ&= #65175;ﺮ ﺑﻮﺩﻩ ﺍﺳﺖ . ﺍﻧ= ;ﺴﺎﻧﻴّﺖ ﺻﻔﺘﻰ ﺍﺳﺖ ﮐﻪ = ﺍﻧﺴﺎﻥ ﺩﺭ ﺣﻴﺎﺕ ﺟﻤﻌ&= #65264; ﺑﻮﺣﺪﺕ ﮐﻠّﻰ &#= 65169;ﺮﺳﺪ.ﻭ ﺍﻳﻦ ﺍﻟﺒﺘﻪ ﻗ&= #65166;ﺑﻞ ﺗﺼﻮﺭ ﻭ ﺻﺎﺩﻕ = ﻫﻢ ﻧﻴﺴﺖ.ﺍﻧﺴﺎن اﻭﻝ ﺑﺎﻳﺪ ﺑﺎ&#= 65267;ﺪﺁﻝ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺪ،= 5153;ﻧﮕﺎﻩ ﻗﺼﺪ ﺧﺪﻣﺖ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65261; ﺍﻟّﺎ ﮐﻮﺭﻯ ﮐ&#= 65258; ﻧﻤﻴﺘﻮﺍﻧﺪ ﺭ&#= 65165;ﻫﻨﻤﺎﻯ ﻧﺎﺑﻴﻨﺎﻳﺎﻥ &#= 65193;ﻳﮕﺮ ﮔﺮﺩﺩ.ﭘس ﺍﻧﺴ&#= 65166;ﻧﻴّﺖ ﻭﺍﻗﻌﻰ، ﺭﺳﻴ= 5194;ﻥ ﺑﮑﻤﺎﻝ ﻭ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ،ﻳﺎ ﺟﺒﺮﺋﻴﻞ ﺑﻘﻮ&#= 65245; ﻣﺴﻴﺢ ﺭﺍ ﺑﻴﺎ&= #65169;ﺪ.ﭘس ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﮐ&= #65204;ﺐ ﺻﻔﺖ ﺁﺩﻣﻴّﺖ &#= 65261; ﺍﻧﺴﺎﻧﻴّﺖ، A= 165;ﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻭﺍﻟﻬﻰ &= #65207;ﺪ ﻭ ﺑﺎﻳﺪ ﻣﺮﺍﺣ&= #65246; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺍﻧﺠﺎﻡ ﺩﺍﺩ،= 4400;ﻪ ﺑﻌﺪ ﺍﺯ ﺗﺨﻠﻴ&= #65258; ﻭ ﺗﺤﻠﻴﻪ ﺑﺘﺠ&= #65248;ﻴﻪ ﺍﻟﻬﻰ ﻗﺎﺋﻢ ﺭ&= #65203;ﻴﺪ. ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﺍ&= #65187;ﺴﺎس ﻓﺮﺩﻳّﺖ ﻭﻭﺣ= 5194;ﺕ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ،ﻳﻚ ﺍﺣﺴﺎس ﮐﻠّﻰ = 5165;ﺯ ﺍﺟﺰﺍٴ ﺧﻮﺩ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﻭﮔﻮﺋﻰ ﺍﺟﺰﺍ&#= 65263; ﺯﻧﺪه اﻯ ﺩﺭ ﺑ&#= 65194;ﻥ ﻧﺪﺍﺭﺩ.ﻳﺎ ﺍﮔ&= #65198; ﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ &= #65165;ﻭ ﺧﺒﺮ ﻧﺪﺍﺭﺩ. ﮐ= ﻪ ﭼﮕﻮﻧﻪ ﺯﻧﺪﮔ&#= 65264; ﺩﺭ ﺍﺟﺰﺍﻯ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ.ﮔﻮﺋﻰ ﺭ&= #1576;ّ اﻟﻨﻮﻉ ﺑﺸﺮﻯ &#= 65197;ﻭﺡ ﺍﻟﻘﺪس ﮐﻠّﻰ = 5169;ﺮﺍﻯ ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩ &= #65255;ﻮﻉ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #64344;س ﺑﺎﻳﺪ ﺧﻮﺩﺵ ﻧ&= #65268;ﺰ ﺟﺰﺋﻰ ﺩﺭ ﻳﻚ ﮐ= ﻞّ ﺑﺎﻟﺎﺗﺮ ﺍﺯﺧ&#= 65262;ﺩ ﺑﺎﺷﺪ. ﻭﺑﻘﻮﻝ = ﭘﻴﺎﻣﺒﺮ،ﻭﻗA= 176;ﻰ ﺭبّ ﻤﺸﻬﻮﺩ ﻗ= 5166;ﺋم ﺨﻮﺩﺭﺍ ﺩﻳﺪ،= 705;ه ﻤﺸﻐﻮﻝ ﻋﺒﺎﺩ&#= 1578; اﺎﺳﺖ،ﻭﻣﺪﺍʌ= 49; ﻣﻴﮕﻮﻳﺪ،ﻳﺎ ﺳَﺒّﻮﺡ ﻳﺎ ﻗ= 5194;ّﻭس .ﺯﻳﺮﺍ ﺭبّ اﻟ= 5256;ﻮﻉ ﺑﺸﺮﻯ ﻗﺎﺋﻢ،= 5239;ﺒﻮﻝ ﺟﺰﺋﻴّﺖ ﺧﻮﺩ= 5197;ﺍ ﺩﺭ ﮐﻞّ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻣ&#= 65268;ﺨﻮﺍﻫﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ.&= #64400;ﻪ ﻫﺮ ﺭﻭﺡ ﺷﺎﻫﺪ = ﺭﻭﺡ ﺍﻟﻘﺪس ﺧﻮﺩ ﻧ&#= 65268;ﺰ ﺭﻭﺡ ﺍﻟﻘﺪﺳﻰ &= #65165;ﺳﺖ،ﮐﻪ ﺁﺭﺯﻭﻯ ﺭﺳﻴﺪ&#= 65253; ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ &= #65197;ﺍ ﺩﺍﺭﺩ.ﻭﺍﮐﻨﻮ&#= 65253; ﺑﻌﺮﺵ ﺍﻭ،ﻭﺑ= 5228;ﺪﺍ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ، ﺑﺎ ﻭﻟ&#= 65166;ﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪی &#= 65252;ﻮﻋﻮﺩ ﺧﻮﺩ ﺑﻨﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﻣﻴﺮﺳﺎﻧﺪ. ﻭﺗ&= #65166; ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﻫﻢ = ﻣﻴﺮﻭﺩ.ﻭﻟﻰ ﭼﮕﻮﻧﻪ ﻭﺑﺎ ﭼ&= #65258; ﺗﮑﻨﻴﻚ ﻭﺭﻭﺷ&#= 65264; ﮐﻪ ﻗﺎﺩﺭ ﺑﺪﺭ&= #65241; ﺁﻥ ﻧﻴﺴﺘﻴﻢ. ﻣ= ﮕﺮ ﻋﻘﻞ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺩﺭﺭﺟﻌﺖ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﭘﻴﺪﺍ ﮐ&= #65256;ﻴﻢ،ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺍﺳﺖ.ﻫﻤﺎﻥ ﮔﻮ&= #65255;ﻪ ﮐﻪ ﻋﻘﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﻣﻴﺒﺎﺷﺪ .<o:p></o:p> = 5183;ﺎﻟﺒﺘﺮ ﺩﺭ ﺗﺤﻠﻴﻞ &#= 65259;ﺮ ﻣﻮﺟﻮﺩﻯ ﺑﺼﻮ&#= 65197;ﺕ ﻭﻫﻴﻮﻟﺎ،ﮐﻪ = 5211;ﻮﺭﺕ ﻇﺎﻫﺮﺷﮑﻞ ﻭﻋ&#= 65248;ﺎﺋﻢ ﻣﻮﺟﻮﺩ، ﻋﻤﻠ= 5166; ﻳﻚ ﺍﻣﺮ ﺍﻧﺘﺰ&= #65165;ﻋﻰ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65195;ﻫﻦ ﺍﻧﺴﺎﻥ ﻣﻴﺴﺎ&#= 65199;ﺩ. ﻭ ﻫﻴﻮﻟﺎ ﺗﻨﻬ&= #65166; ﻣﺤﺴﻮس ﻣﺎﺩﻯ &#= 65191;ﻮﺩ، ﺗﺮﮐﻴﺒﻰ ﺍﺯ ﻣ&= #65198;ﺍﺗﺐ ﻓﺮﺍﻭﺍﻥ ﻭﻣﺘ&#= 65262;ﺍﻟﻰ ﺍﺯ ﺍﺟﺰاء،ﻭ A= 165;ﺟﺰﺍﻯ ﺍﺟﺰﺍء، ﺍﺯ ﺻ= 5262;ﺭﺕ ﻭﻫﻴﻮﻟﺎﻯ ﺭﻳ&#= 65200;ﺗﺮﻯ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻣﺪ&= #65165;ﻡ ﻣﺎ ﺭﺍ ﺍﺯ ﻫﻴﻮ= ﻟﺎﻫﺎ ﺑﺼﻮﺭﺕ ﻭﻫﻴﻮ&#= 65247;ای ﺭﻳﺰﺗﺮ ﻣﻴﺒﺮ&#= 65193;.ﺗﺎ ﺑﻮﺍﺣﺪﻫﺎ ﺃث= 740;رﻯ ﻫﺴﺘﻪ ﺃﺗﻢ،ﻭ &#= 65251;ﺎﺩﻩ ﻣﺮﺍﺗﺐ ﺗﺤﺖ ﺍ&= #1579;یرﻯ ﺗﺎ ﻓﺮﺿﺎ ﺩﺭ ﻣ= ﻄﻠﻖ ﺃﺑﺪﻳّﺖ، ﺑﻬA= 268;ﻮﻟﺎﻯ (ﺷﺒﻪ ﻋﺪﻣﻰ)ﺟﻬ= ﺎﻥ ﻟﺎﻫﻮﺕ ﺍﻟﻠﻪ&#= 1548; ﺩﺭ ﻓﺮﺽ ﺃﺑﺪﻳ&= #1617;ﺖ ﻣﻴﺮﺳﻴﻢ. ﻫﻤﺎ&= #65253; ﮔﻮﻧﻪ ﮐﻪ ﺁﻏﺎ&= #65199; ﻫﺴﺘﻰ،ﺭﻭﺡ ﺍ= 5261;ﻟﻴﻪ ﺃﺯﻟﻰ ﻫﺮ ﻣﻮﺟ&= #65262;ﺩ ﺑﺎﺯ ﺍﺯ ﻣﺎﺩﻩ = ﺷﺒﻪ ﻋﺪﻣﻰ ﺍﺳﺖ ﮐﻪ = ﺍﺯ ﺟﻬﺎﻥ ﺍﻟﻠﻪ ﺧ&= #65166;ﺭﺝ ﺷﺪﻩ، ﺗﺎ ﭘس ﺍ&#= 65199; ﮐﻤﺎﻟﺎﺕ ﺃﺑﺪ&#= 65263; ﺑﺎﺯ ﺑﻨﺰﺩ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ.ﻭ ﺁﻧﭽﻪ ﮐﻪ ﻣﺎ ﺍ= ﺣﺴﺎس ﻭﺟﻮﺩ ﺍﺯ ﺧﻮﺩ&= #65251;ﺎﻥ ﻣﻴﻨﻤﺎﺋﻴﻢ ، &#= 65231;ﻴﺮ ﺍﺯ ﺍﺤﺴﺎس ﻭﺟ&#= 65262;ﺩ ﺧﻮﺩﻣﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭ ﺍﻳﻦ ﻭﺟﻮﺩ ﺩﻳ&= #64405;ﺮﺍﻥ ﻧﻴﺰ ﻳﻚ ﺃﻣﺮ ﺍ= ﻧﺘﺰﺍﻋﻰ ﺫﻫﻨﻰ ﻭﺣﺎﻓﻈ&#= 65258; ﻣﺎ ﺍﺳﺖ.ﮔﺮﭼﻪ = ﺍﺷﻴاء ﺧﺎﺭجی ﻨﻴﺰ ﻫ= 5198; ﻟﺤﻈﻪ ﺗﻐﻴﻴﺮ &= #65251;ﺎﻫﻮﻯ ﻣﻴﻴﺎﺑﻨﺪ. ﮐﻪ = ﺩﺭﻙ ﺗﻐﻴﻴﺮ ﺭﺍ ﻧﻤ&= #65264; ﮐﻨﻴﻢ. ﮐﻪ ﺣʋ= 66;ﻓﻈﻪ ﻣﺎ ﺑﻤﺎ ﻳﺎﺭﻯ = ﻧﻤﻰ ﮐﻨﺪ.ﭘس ﺁﻧﭽﻪ &= #65165;ﺣﺴﺎس ﺍﺯﻏﻴﺮ ﺧﻮﺩ ﺩ&= #65165;ﺭﻳﻢ،ﺣﺘﻰ ﺍﮔﺮ ﺩﺭ ﺁﻳﻨﻪ = ﺑﺨﻮﺩﻣﺎﻥ ﺗﻮﺟّﻪ ﺩﺍﺭﻳ= 5250;،ﭼﻴﺰﻯ ﺟﺰ ﺻﻮﺭﺕ ﻧﻴﺴ&= #65174;.ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﻳﻮﻧ&#= 65166;ﻥ ﮔﻔته اﻧﺪ.ﻭ ﻋ= 5198;ﻓﺎﻯ ﻗﺪﻳﻤﺘﺮ ﺷﺮﻗ&#= 65264; ﺑﺨﺼﻮﺹ ﻋﺮﻓﺎ&#= 65263; ﺍﻳﺮﺍﻧﻰ ﺑﺴﻴ&#= 65166;ﺭ ﺍﺯ ﺍﻳﻦ ﺻﻮﺭﺕ = ﻳﺎﺩ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻳ&= #65242; ﺃﻣﺮ ﺍﻧﺘﺰﺍﻋ&#= 65264; ﻭ ﻏﻴﺮ ﻣﺎﺩﻯ ﺍ= ﺳﺖ. ﺻﻮﺭﺕﻫﺎ ﻭﺍﻗ&#= 65228;ﻴّﺖ ﺩﺍﺭﻧﺪ، ﻭﻟﻰ &#= 65187;ﻘﻴﻘﺖ ﻧﺪﺍﺭﻧﺪ.ﺯﻳﺮ&#= 65165; ﺍﺻﻞ ﻭﺟﻮﺩ ﺭﻭ&= #65185; ﻧﻮﻋﻰ ﺍﺳﺖ. ﮐﻪ= ﺩﺭﺗﻐﻴﻴﺮ ﻧﻮﻉ،ﻭﺣﺘﻰ ﺩ= 5197; ﻫﺮ ﺯﻣﺎﻥ ﺍﻳﻦ = ﺻﻮﺭﺕ ﺗﻐﻴﻴﺮﺍﺗﻰ ﺩ&#= 65165;ﺭﻧﺪ.ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ &= #65175;ﻔﺎﻭﺗﻬﺎﻯ ﺭﺍ ﺗﺸﺨﻴﺺ ﺑﺪ&= #65259;ﻴﻢ.ﻭ ﺣﺎﻓﻈﻪ ﻣﺎ ﻧﻴ&= #65200; ﺍﺯ ﺻﻮﺭﺗﻬﺎﻯ &= #65239;ﺒﻠﻰ ﻧﻴﺰ ﭼﻴﺰﻯ ﺑﻴ&= #65166;ﺩ ﻧﻤﻰ ﺁﻭﺭﺩ.ﻭﻣ&= #65166; ﺩﺭ ﺍﻳﻦ ﺗﺤﻠﻴ&= #65248;ﺎﺕ ﺍﺯ ﺻﻮﺭﺕ،ﻫﻤ= 5166;ﻥ(ﺻﻮﺭﺕ ﻧﻮﻋﻰ)ﺭﺍ ﻣﻴﮕ&= #65262;ﺋﻴﻢ،ﮐﻪ ﻣﺒﻴﻦ ﻣﻘﺎﻡ ﻓ&= #65228;ﻠﻰ ﻭﻧﻮﻋﻰ ﻳﻚ ﺭﻭ&= #65185; ﺍﺳﺖ.ﻭﻋﻤﻠﺎ ﺍ&= #65255;ﻮﺍﻉ ﺭﺍ،ﮐﻪ ﻋﻠﻢ ﺍ&#= 65247;ﺤﻴﺎﺕ ﻣﻴﮕﻮﻳﺪ،ﺩﺭ = 5259;ﺴﺘﻰ ﻣﻄﺮﺡ ﻧﻴﺴﺘﻨ&#= 65194; ﻭﻟﻰ ﺑﺮﺍﻯ ﺗﺴ&= #65260;ﻴﻞ ﺩﺭ ﻣﻄﺎﻟﻌﻪ ﻋ&= #65248;ﻤﻰ،ﺍﺯ ﺻﻔﺘﻰ ﺗﺎ ﺻﻔﺖ = ﺩﻳﮕﺮﻯ ﺭﺍ،ﻳﻚ ﻧﻮﻉ ﻳ&#= 65166; ﻳﻚ ﻓﺼﻞ ﻧﻮﻋﻰ = ﻣﻴﮕﻮﻳﻨﺪ. ﻣﺎﻧﻨﺪ ﻓﻘﺮه &#= 65194;ﺍﺭﺍﻥ ﻳﺎ ﻧﺮﻡ ﺗﻨﺎﻥ.= ﻭﺩﺭ ﻭﺍﻗﻊ ﺗﻤﺎﻡ ﺍ&= #65235;ﺮﺍﺩ ﺯﻧﺪﻩ ﺩﺭ ﺟﻬﺎ&= #65253;، ﺳﺮﺍﺳﺮ ﭘﺸﺖ ﮔ&= #65198;ﺩﻥ ﺩﺭ ﺭﺗﺒﻪ ﻫﺎﻯ = ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﺗﺎ = ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ،ﭼﻨﺎﻥ = 5175;ﮑﺎﻣﻞ ﺳﻠﻮﮐﻰ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ،ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263;،ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺩﺍﺷﺖ.ﻣﻠﺎﺣﻈ&#= 65258; ﻣﻴﺸﻮﺩ ﻧﻘﺶ ﺫ&= #65259;ﻦ ﻣﺎ ﭼﻘﺪﺭ ﺩﺭ ﻓ= ﻬﻢ ﻭﺗﺼﻮﺭ،ﻭ ﻋﻤ= 5248;ﻴﺎﺕ ﺫﻫﻨﻰ ﻭﻣﻌﺮﻓ&#= 65176;ﻰ ﻧﻘﺶ ﺩﺍﺭﺩ.ﮐﻪ = ﺍﮔﺮ ﻧﺘﻮﺍﻧﻴﻢ ﻣﮑ&#= 65166;ﻧﻴﺴﻢ ﺍﻳﻦ ﺫﻫﻦ ﺧﻮﺩ&= #65153;ﮔﺎﻩ ﻭﺭﻭﺍﻥ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺭﺍ ﺑﺪﺍﻧﻴﻢ،= 5261; ﻧﻘﺎﻁ ﺿﻌﻒ ﻭ ﻓ= ﺴﺎﺩ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #64380;ﻮﻥ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪه ﻫﺎﻯ ﺁﻧﺮﺍ ﺩﺭ = ﻧﻴﺎﺑﻴﻢ، ﺗﻤﺎﻡ ﻓﻬﻢ ﻭ ﺗ= ﺼﻮﺭ ﻭ ﺩﺭﺟﻪ ﺍﺩﺭﺍ&= #64400;ﻰ ﻣﺎ ﻧﺎﻗﺺ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﺍﮔﺮ ﻧﮕﻮ= ﺋﻴﻢ ﮐﻪ ﺑﺎﻃﻞ ﻭﻣﻨ&= #65188;ﺮﻑ ﻣﻴﺒﺎﺷﺪ. ﻫﻤﺎ&= #65253; ﮔﻮﻧﻪ ﮐﻪﺍﻧﺤ&#= 65198;ﺍﻓﺎﺕ ﺧﺮﺍﻓﻰ ﻣﺬﻫﺒ&#= 65264;،ﮐﻪ ﺑﺪﺗﺮ ﺍﺯ ﺍﻧﺤ&= #65198;ﺍﻓﺎﺕ ﺍﺣﺘﻤﺎﻟﻰ ﻓﻠ&#= 65204;ﻔﻪ ﻫﺎ ﻭ ﻋﻠﻮﻡ ﻏﻴ= ﺮ ﺗﺠﺮﺑﻰ، ﺍﭘﻴ= 5204;ﺘﻤﻮﻟﻮﮊﻯ ﻳﺎ ﻋﻠﻢ ﺍﻟﻤﻌ&= #65198;ﻓﻪ ﺑﺮﺍﻯ ﻫﻤﻪ ﻭﺍ&= #65183;ﺐ ﺍﺳﺖ، ﮐﻪ ﻗﺒﻞ &= #65165;ﺯ ﺗﺼﻤﻴﻢ ﺑﺮﺍﻯ &= #65165;ﻧﺘﺨﺎﺏ ﺍﺻﻮﻝ ﻋﻘﻠﻰ ﻭ = ﺍﻋﺘﻘﺎﺩﻯ، ﭼﻪ ﺭﺳﺪ ﺑﻔﻠﺴ&= #65236;ﻪ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻭ = ﻓﻠﺴﻔﻰ، ﺑﺎﻳﻦ ﻣﮑﺎﻧﻴ&#= 65200;ﻡ ﻋﻘﻞ ﻭﻣﻐﺰ ﻭﻣ&= #65208;ﮑﻠﺎت ﺮﻭﺍﻧﻰ ﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 607; ﺨﻮﻳش ﺁﺷﻨﺎ ﮔ&#= 65198;ﺩﻳﻢ.ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭ &#= 65259;ﺪﻑ ﺭﺳﻴﺪﻥ ﺑﻠﻘﺎ&#= 65263; ﺭبّ اﻟﻨﻮﻉ ﺧA= 262;ﺩ، ﺩﺭ ﺍﻳﻦ ﻫﻤﺎﻧ&= #65264; ﻭ ﺍﻟﮕﻮﻯ ﮐﻤﺎ&= #65245; ﻧﻮﻉ ﺑﻘﺸﺮﻯ ﻧ&= #65258; ﻓﻘﻂ ﺯﻧﺪﮔﻰ ﺑ&= #65208;ﺮﻯ ﺍﻣﺮﻭﺯ ﺧﻮﺩﺭ&#= 65165; ﺳﺎﻟﻢ ﻭ ﺻﺎﻟﺢ = ﻣﻰ ﮐﻨﻴﻢ،ﺑﻠﮑﻪ = 5207;ﺎﻳﺴﺘﻪ ﺗﻮﻟﺪ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ،ﺩ= 5197; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﮕﺮﺩﻳﻢ ﺑﺪ&#= 65261;ﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5165;ﮐﻨﻮﻥ ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ ﺩ= ﻭﭼﺎﺭ ﺣﻴﺮﺕ ﻫﺎ ﻭ ﮔﻴ= ﺠﻰ ﻫﺎ ﻭ ﻧﻬﻠﻴﺴﻢ = ﻭ ﺧﺴﺘﮕﻰ &#= 65187;ﺘﻰ ﺍﺯ ﺧﻮﺩ ﻭ ﻋﺎﺩ= ﺍﺕ ﻭ ﺭﻭﺵ ﺯﻧﺪﮔﻰ = ﺧﻮﻳﺶ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ.&= #65261; ﭘس ﺍﺯ ﻣﺮﮒ ﺣﺘ&= #65252;ﺎ ﺑﻘﻬﻘﺮﺍ ﻫﺎﻯ &= #65255;ﺴﺦ ﻭﻣﺴﺦ ﺣﻘﻴﺮ ﺗ&= #65198; ﻧﻮﻋﻰ بجهان ᥽= 1;ﺘﻮﻟﺪ ﻣﻴﺸﻮﻳﻢ. ﮐﻪ ﺑ= ﺎﺭﺩﻳﮕﺮ ﺻﺪﻫﺎ ﻫﺰﺍﺭﺳ&#= 65166;ﻝ ﺑﻌﺪ،ﺩﻭﺑﺎﺭA= 257; ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;، ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣ&= #65184;ﺪﺩ ﺧﻮﺍﻫﻴﻢ ﺭﺳﻴ&#= 65194;،ﮐﻪ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺗﺎ ﻧﻮﺭ ﻗﺎﺋﻢ = ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺑﺎ&#= 65267;ﺪ ﺑﻴﺎﺑﻴﻢ ﻭﻓﺮ&#= 65251;ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﺣﺘﻤﺎ ﺍﺟﺮﺍ ﻧ&= #65252;ﺎﻳﻴﻢ ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ. = ﺍﻳﻦ ﺟﺒﺮ ﺍﻟﻬﻰ ﻭﺟ&= #65170;ﺮ ﺫﺍﺗﻰ ﻭ ﺟﺒﺮﻫ&= #65166;ﻯ ﺳﺮﻧﻮﺷﺘﻰ،ﻫA= 268;ﭻ ﻳﻚ ﺍﺯﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﺯﻧﺪﻩ،ﻭﻇﺎﻫA= 198;ﺍ ﻏﻴﺮ ﺯﻧﺪﻩ ﭼﻮ&= #65253; ﺃﺗﻢ ﻫﺎ ﻭﻣﺎ ﺗ= ﺤﺖ ﺃﺗﻤﻬﺎ ﻫﺎ ﺑﺎ&= #65267;ﺪ ﺍﺯ ﺍﻳﻦ ﻧﺮﺩﺑ&= #65166;ﻥ ﺍﻧﻮﺍﻉ ﻭ ﺻﻔﺎ&= #65173; ﻭ ﺗﺠﻠﻴّﺎﺕ ﺍ&#= 65247;ﻬﻰ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠ&#= 65264; ﺩﺭﮊﻧﺘﻴﻚ ﺭﻭ&#= 65187;ﻰ ﺧﻮﺩﻧﻤﺎﺋﻴﻢ. &= #65261;ﺟﺰ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﭼ&= #65268;ﺰﻯ ﺑﺂﻳﻨﺪهﻫﺎ ﻧ= 5252;ﻴﺮﻭﺩ.ﻭﺗﻤﺎʌ= 49; ﺗﻦ ﻭﺫﻫﻦ ﻭﻣﻌ&= #65248;ﻮﻣﺎﺕ ﻭ ﻫﻨﺮﻫﺎ ﺳﺮﺍ&= #65203;ﺮ ﺑﺰﻳﺮ ﺧﺎﻙ ﻣﻴ&= #65198;ﻭﺩ ﻭﻣﺘﻠﺎﺷﻰ ﻣﻴ&#= 64405;ﺮﺩﺩ.ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺩﻭﺩ = ﺩﺭ ﻓﻀﺎ ﻧﺎﭘﺪﻳﺪ &= #65251;ﻴﺸﻮﺩ. ﺍﻳﻦ ﻧﺎﺗﻮﺍﻧ&#= 65264; ﺫﻫﻨﻰ ﻭ ﺗﺼﻮﺭ = ﺍﻧﺴﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺗﻔﺎ= 5261;ﺗﻬﺎﻯ ﺑﺴﻴﺎﺭ ﺟﺰﺋﻰ &= #65193;ﻭ ﭼﻴﺰ ﺷﺒﻴﻪ ﺑﻬ&= #65250; ﺭﺍ ﻧﻤﻴﺘﻮﺍﻧ&#= 65194; ﺩﺭﻙ ﮐﻨﺪ.ﮐﻪ ﺣ= ﺘﻰ </spa= n>ﺃﺗﻢ ﻫﺎ ﺷﺒA= 268;ﻪ ﻫﻢ ﻧﻴﺴﺘﻨﺪ. ﮐ= ﻪ ﺗﻔﺎﻭﺗﻬﺎﻯﻋ= 5256;ﺎﺻﺮ ﺻﺪﮔﺎﻧﻪ ﺩﺍﺧ&#= 65246; ﻫﺴﺘﻪ ﺃﺗﻤﻰ ﺧ&= #65262;ﺩ ﺭﺍ ﺩﺍﺭﻧﺪ.ﻫﻤ&= #65166;ﻥ ﻃﻮﺭکه ﺘﻤﺎﻡ = 5251;ﻨﻈﺮﻩ ﻫﺎ ﻭ ﭘﺪﻳﺪﻩ ﻫ= ﺎ ﻭ ﺭﺧﺪﺍﺩﻫﺎ ﻧ&= #65268;ﺰ ﺑﺎﻫﻢ ﺷﺒﺎﻫﺘ&#= 65264; ﻧﺪﺍﺭﻧﺪ.ﻭ ﺫﻫ&= #65254; ﻭﺣﺎﻓﻈﻪ ﻭ ﻗﺪ&= #65197;ﺗﻬﺎﻯ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﻣﺎ،ﻗﺎﺩﺭ ﺑﺪ= 5197;ﻙ ﺗﻔﺎﻭﺗﻬﺎ ﻧﻴ&#= 65204;ﺖ. ﭘس ﺍﻧﺴﺎﻥ ﺑﺎ&#= 65165;ﻳﻦ ﺫﻫﻦ ﻭ ﻋﻘﻞ ﻣﺎ= ﺩﻯ ﺑﺸﺮﻯ،ﻗﺎﺩﺭ = 5255;ﻴﺴﺖ ﻧﻔﻊ ﺩﺭﺳﺘﻰ ﺭ&= #65165; ﺟﻮﻳﺎ ﮔﺮﺩﺩ. ﻭ= ﻳﺎ ﺍﺯ ﺧﻄﺮﺍﺕ ﺧﻮ&= #65205; ﻇﺎﻫﺮﻯ ﺩﻭﺭﻯ &= #65255;ﻤﺎﻳﺪ. ﻭﻋﻤﻠﺎ ﺫﻫﻦ ﺍ&= #65255;ﺴﺎﻥ،ﺍﺯﻫﺮ ﺩﻳﺪﻧﻰ ﺧﻮﺩ،= 5165;ﮐثر ﻗﺮﻳﺐ ﺑﺎﺗﻔﺎ&#= 65237; ﺍﻣﻮﺭ ﺩﻳﺪﻧﻰ &= #65197;ﺍ ﻧﺎﺩﻳﺪﻩ ﻣﻴﮕ&#= 65268;ﺮﺩ . ﭼﻮﻥ ﺍﺣﺴﺎس ﻧ= ﻔﻊ ﻭ ﺿﺮﺭﻯ ﺩﺭ ﺁﻧ= ﻬﺎ ﻧﻤﻰ ﻧﻤﺎﻳﺪ.ﺩ&= #65197; ﺣﺎﻟﻴﮑﻪ ﻣﻤﮑ&#= 65254; ﺍﺳﺖ، ﺧﻴﺮ ﺃﺑ&#= 65194;ﻯ ﺧﻮﺩﺭﺍ ﺩﺭ ﺟﻮ&= #65165;ﻧﺐ ﺩﻳﮕﺮ ﺩﻳﺪﻧﻰ &= #65259;ﺎ ﭘﻴﺪﺍ ﮐﻨﺪ.ﻣﺎ&= #65255;ﻨﺪ ﺻﻮﺭﺕ ﻭﺭﻭﻯ ﺑ&= #65208;ﺮﻯ،ﻭﺣﺘﻰ ﺧﺎﻝ ﻭﭼﺸﻢ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ،ﮐﻪ = 5175;ﻨﻬﺎ ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﻧ&= #65268;ﮑﻮ،ﺑﭽﺸﻢ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻨﺪ.ﻭﺧﻠﺎ= 5211;ﻪ ﺑﺎﻳﺪ ﺍﺯ ﺩﻳﺪ&= #65253; ﻭﻗﺎﻳﻊ ﻭﻓﮑﺖ &= #65259;ﺎ،ﺧﻮﺩﺭﺍ ﺑﺤﻘﺎﻳﻖ ﻭﺍﻣ&#= 65262;ﺭ ﻏﻴﺒﻰ ﻳﺎ ﻧﻴﺎ&= #65251;ﺪﻩ ﻭﻧﺎﺩﻳﺪﻩ ﻭﺁ&#= 65267;ﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65211;ﻔﺎﺕ ﻭﻋﻘﻠﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﭘس ﺑﺎ ﺗﺮﻙ ﻗﺴ&= #65252;ﺘﻬﺎﻯ ﺯﻳﺎﺩﻯ ﺍﺯ ﺩﻳ&= #65194;ﻧﻰ ﻫﺎ ﻭ ﺷﻨﻴﺪﻧﻰ = ﻫﺎ،ﻋﻤﻠﺎ ﺍﻧﺴﺎﻥ ﺑﺪﺭﻙ &= #65261;ﻗﺎﻳﻊ ﻧﺴﺒﻰ ﻣﻴﺮﺳﺪ. = ﮐﻪ ﺑﺎﺯ ﺑﻴﻦ ﺍﻓﺮ&= #65165;ﺩﺑﺎﺍﻳﻦ ﺩﺭﻙ ﻭﺍﻗﻌﻰ ﻳ&= #64401;ﺴﺎﻥ ﻧﻴﺴﺖ.ﺗﺎ ﺷﺄﻥ = ﻭﻣﻘﺎﻡ ﻭﺩﺭﺟﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺡ ﻭﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺁﻧﻬﺎ ﺩﺭ ﭼﻪ ﺣ= ﺪّ ﺑﺎﺷﺪ. ﻭﭼﻘﺪﺭ = ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﭼ&= #65262;ﻥ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎ،ﻭﮐﻤﺒﻮﺩA= 259;ﺎ ﻭﺷﺮﺍﻳﻂ ﻟﺎﺯ&#= 65249; ﺭﺍ ﺩﺍﺷﺘﻪ، ﻳ&#= 65166; ﺗﺰﮐﻴﻪ ﺳﻠﻮﮐ&#= 65264; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ، ﮐﻪ ﭼﺸﻢ ﺑﻴﻨﺎ&= #65163;ﻰ ﭘﻴﺪﺍ ﮐﻨﻨﺪ.ﮐ&= #65166;ﺭﻯ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻫﺮ= ﺍﻣﺮﻯ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #65193;ﺍﺩ.ﻭﺍﮔﺮ ﮐﻮﺩﮐﻰ ﻭﺟﻮﺍ&#= 65255;ﻰ ﻭ ﺟﻬﺎﻟﺖ ﻭﮐﻢ = ﺩﺍﻧﻰ،ﻣﺎﺭﺍ ﻣﺘﻮﺟﻪ ﺍﻳﻦ ﺍ&= #65259;ﻤﻴّﺖ ﺣﻴﺎﺗﻰ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺭﺍ ﻧﻨﻤﺎﻳﺪ، &#= 65261; ﻫﺮﮔﺎﻩ ﮐﻪ ﺍﻧ&= #65204;ﺎﻥ ﺑﺎﻳﻦ ﺍﻫﻤﻴﺖ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﻟﺰﻭﻡ = ﺗﺰﮐﻴﻪ ﻧﻔس ﺭﺳﻴﺪ، ﺍ= 5199; ﻫﻤﺎﻥ ﻟﺤﻈﻪ ﺑ&= #65166;ﻳﺪ </spa= n>ﺍﻭﻝ ﺍﺯ ﺧﺪA= 165;ﻭﻧﺪ ﻭﺳﻴﻠﻪ ﺗﻮﺳّ= 5246; ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65169;ﻴﺎﺑﻴﻢ،ﺗﺎ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎ،&#= 65169;ﻮﺳﻴﻠﻪ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺍﻧﻰ ﻣﺎﺭﺍ &= #65165;ﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﺑﺎ ﻫﺮ ﺩﺭﺟﻪ ﭘ= ﻴﺸﺮﻓﺘﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺑﻤﺮﺍﺗﺐ ﺑﻬﺘ&#= 65198; ﻋﻘﻠﻰ ﻭﺩﺭﻙ ﺣ&= #65240;ﺎﻳﻖ ﻣﻴﺮﺳﻴﻢ.ﻭﻧﻔ&#= 1587; ﺣﻴﻮﺍﻧﻰ ﻣﺎ ﺗ&= #65170;ﺪﻳﻞ ﺑﺮﻭﺣﻰ ﺍﻟﻬﻰ &= #65251;ﻴﮕﺮﺩﺩ،ﮐﻪ ﺩﺳﺖ ﻭﺯﺑﺎ= ;ﻥ ﻭ ﺻﻮﺭﺕ ﻭ ﺳﻴﺮ= ﺕ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65165;ﻟﻬﻰ ﺷﺪﻩ ﻣﺘﻌﻠﻖ ﺑ&= #65192;ﺪﺍﻭﻧﺪ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺣ&= #65176;ﻰ ﺧﻄﺎﻯ ﺁﻧﻬﺎ ﺩ&= #65197;ﺳﺖ ﺍﺳﺖ،ﻭﮔﻨﺎﻩ = 5153;ﻧﺎﻥ ﻧﻴﺰ ثوﺍﺏ ﻣﻴ= 5170;ﺎﺷﺪ .<o:p></o:p> = 5261; ﺍﮔﺮ ﻣﺎ ﺩﺭ ﻋﻠﻢ ﻭ ﺑ= ;ﺮﺭﺳﻰ ﺧﻮﺩ،ﻧﺎﭼﺎﺭ = 5165;ﻓﺮﺍﺩ ﺭﺍ ﺩﺭ ﻧﻮﻉ ﻭ ﻓ= ;ﺼﻞ ﻧﻮﻋﻰ ﺑﻄﻮﺭ ﮐ&= #65248;ّﻰ ﺗﻘﺴﻴﻢ ﻣﻴﮑﻨ&#= 65268;ﻢ،ﮐﻪ ﻣﺨﺎﻟﻒ ﺃﺻﻞ ﺣ&= #65240;ﻴﻘﺖ ﺗﺪﺭﺝ ﺃﺯﻟﻰ ﺃ&= #65169;ﺪﻯ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳ&#= 65174; ﮐﻪ ﻫﻤﮕﻰ ﺩﺭ ﻭ= ﺟﻮﺩ ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ،ﺩﺭ ﺳﻴّﺎﻟﻪ ﻭ ﺟﺮ&#= 65267;ﺎﻥ ﺑﺪﻭﻥ ﻭﻗﻔﻪ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﻭﺍﮔﺮ ﻣﺎ= ﮔﺮﻭﻫﻰ ﺭﺍ ﺑﺸﻨﺎﺳﻴﻢ&#= 1548;ﮐﻪ ﻫﻮﻳّﺖ ﻭﺍﺣﺪ= 5263; ﺩﺍﺭﻧﺪ.ﻳﻌﻨﻰ &= #65169;ﺮ ﺍﺳﺎس ﻃﺮﺩ ﻭﻧ&#= 65166;ﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ ﺗﻔﺎﻭ&#= 65175;ﻬﺎﻯ ﺟﺰﺋﻰ ﺍﺳﺖ،ﭼ= 5262;ﻥ ﺍﻳﻦ ﺗﻔﺎﻭﺗﻬ&#= 65166; ﻓﻌﻠﺎ ﺑﺮﺍﻯ ﻣ&= #65166; ﻧﻔﻊ ﻭ ﺿﺮﺭﻯ ﺩ= ﺭ ﺑﺮ ﻧﺪﺍﺭﺩ ﻭ ﺍ= ﻳﻦ ﻳﻚ ﻃﺒﻘﻪ ﺑﻨﺪ&= #65263; ﻧﺎﺣﻘّﻰ ﺍﺳﺖ. &= #65169;ﺮﺧﻰ ﻋﻨﺎﺻﺮ ﻭﺑﺮﺍ&#= 65263; ﻣﺎ ﻏﻴﺮ ﻣﻬﻢ ﻭ= ﻏﻴﺮ ﻣﻔﻴﺪ ﮐﻨﻮﻧﻰ &= #65197;ﺍ ﻧﺎﺩﻳﺪه ﻤﻴﮕ= 5268;ﺮﻳﻢ،ﻭ ﮐﺎﺭﻯ ﺑﺤﻖ ﻭﻋ&= #65248;ﻤﻰ ﺑﻮﺩﻥ ﺩﻗﻴﻖ ﻧ&= #65194;ﺍﺭﻳﻢ.ﻟﺬﺍ (ﻟﻴﺐ ﻧﻴﺘﺰ) ﻧﺎ= ;ﻡ ﻫﻮﻳّﺖ ﺑﺪﻭﻥ &#= 65175;ﻔﺎﻭﺗﻬﺎ ﺭﺍ ﻣﻴﮕﻮﻳﺪ.ﻭ&= #65263; ﺩﺭ ﮐﺘﺎﺏ ﻣﻮﻧ&= #65166;ﺩﻟﻮﮊﻯ ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ &= #65251;ﻮﻧﺎﺩﻫﺎ ﺑﺎﻳﺪ ﺍﺯ ﻳﮑﺪ&= #65267;ﮕﺮ ﻣﺨﺘﻠﻒ ﺑﺎﺷﻨ&#= 65194;.ﭼﻮﻥ ﺩﺭ ﻃﺒﻴﻌﺖ ﺩﻭ = ﺷﻴﺌﻰ ﻣﺸﺎﺑﻪ ﻣﻄﻠﻘ&#= 65166; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ &= #64380;ﻮﻥ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺎ&#= 65235;ﺮﻳﺪﻩ ﺍﺳﺖ.ﻭ ﺗﻔﺎﻭﺗ&= #65260;ﺎﻯ ﺩﻭﺷﻴﺌﻰ ﺩﺭ ﻇ&= #65166;ﻫﺮ ﺧﺎﺭﺟﻰ ﭘﻴﺪﺍ &= #65255;ﺒﺎﺷﺪ ﺩﺭ ﺑﺎﻃﻦ ﻭﮐّ&#= 65268;ﻔﻴّﺖ ﺩﺍﺧﻠﻰ ﻭ ﺻﻔﺖ = ﺫﺍﺗﻰ ﺗﻔﺎﻭﺗﻬﺎ ﻭﺟ&#= 65262;ﺩ ﺩﺍﺭﺩ ﻣﺎﻧﻨﺪ &= #65165;ﻣﻮﺭ ﻗﺎﻟﺒﻰ ﺭﻳﺨﺘ&#= 65258; ﮔﺮﻯ،ﻇﺎﻫﺮﺍ = 5267;ﮑﺴﺎﻥ،ﻭﻟﻰ ﺩﺭ ﺫﺍﺕ ﺗﻔﺎﻭ&= #65175;ﻬﺎ ﺩﺍﺭﻧﺪ ﮐﻪ ﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺰ ﺩﺭﺟﺴﻢ ﻭ&= #65193;ﺭ ﺫﻫﻦ ﻭﺩﺭ ﺭﻭﺍ&= #65253;،ﻭﺣﺘﻰ ﺍﮔﺮ ﺯﻣﺎﻧﻰ ﺑ&= #65192;ﺪﺍ ﺭﺳﻴﺪﻧﺪ، ﻫﻤ= 4381;ﻨﺎﻥ ﺩﺭ ﻣﺎﻫﻴّﺖ ﺭ&#= 65261;ﺣﻰ ﺧﻮﺩ ﺗﻔﺎﻭﺗﻬ&#= 65166; ﺩﺍﺭﻧﺪ ﻭﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ.ﻭﻟﺬﺍ ﺳ&= #65198;ﻧﻮﺷﺘﻬﺎﻯ ﻓﻌﻠﻰ ﻭﺳﺮﻧﻮ&#= 65207;ﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ،ﻭ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65175;ﻮﻟﺪﺍﺕ ﺑﻌﺪﻯ ﻣﺘﻔﺎﻭ&#= 1578; هستند. ﻫﺮ ﻣﻮʋ= 83;ﻮﺩﻯ ﺑﺨﺼﻮﺹ ﺍﻧﺴﺎ&#= 65253; ﻋﺎﻗﻞ ﻏﻴﺮ ﺍﻟ&= #65260;ﻰ ﮐﻪ ﺧﻮﺩ ﺑﺨﻮﺍ&= #65259;ﺪ،ﻫﻤﻴﺸﻪ ﺩﻧﺒﺎﻝ ﻧﻔﻊ ﺑ&= #65166;ﺷﺪ، ﻭﺍﺷﻴاء ﺭﺍ ﺗ= 4401;ﺮﺍﺭﻯ ﻭﻣﺎﻧﻨﺪ ﻫﻢ ﻓ&= #65198;ﺽ ﻣﻴﮑﻨﺪ،ﻭ ﺍﻧ= 5176;ﺨﺎﺏ </spa= n>ﺑﺮﺣﺴﺐ ﻧﻔʌ= 26; ﺟﺬﺏ ﺧﻮﺩ،ﻭ ﺑﺎ ﺑﺮ&#= 65187;ﺴﺐ ﺗﺼﻮﺭ ﺿﺮﺭ ﺩﻓ&= #65226; ﺍﺯ ﺧﻮﺩ ﻣﻴﻨﻤ&= #65166;ﻳﺪ.ﻭ ﭼﻮﻥ ﻫﻤﻴﺸﻪ ﻧ&= #65236;ﻊ ﻣﻘﺪﻡ ﺍﺳﺖ.ﭘس &= #65175;ﻀﺎﺩ ﻣﻨﺎﻓﻊ ﺑﻰ ﻧﻬ&= #65166;ﻳﺖ ﺩﺭ ﺍﻓﺮﺍﺩ ﺟﺎ&= #65251;ﻌﻪ،ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﺟﻨﮕﻠﻰ = ﺍﺯ ﺗﻀﺎﺩ ﻫﺎﻯ ﺁﺷ&= #65176;ی ﻨﺎﭘﺬﻳﺮ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ،ﮐﻪ ﺗﺎ ﻧﺠﺎﺕ ﻭ ﺭﺍ= ﺣﺖ ﺷﺪﻥ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻣﺮﮒ، ﺍﺯﺧﻄﺮ &#= 65193;ﺭﻳﺪﻩ ﺷﺪﻥ،ﺩﺭ ﻧﺒﺮ= 5193; ﮐﺴﺐ ﻭﻗﻤﺎﺭ ﻣ&= #65228;ﺎﻣﻠﺎﺕ،ﻭﺗʌ= 62;ﻃﺌﻪ ﮔﺮﻯ ﻫﺎﻯ ﺑﺎﺯ&= #65165;ﺭﻯ ﺍﺳﺖ.ﻭ ﻫﻤﻴﻦ ﺟ= ﻨﮕﻞ ﺍﺳﺖ،ﮐﻪ ﻃﺒﻌ= 5166; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65191;ﻮﺩﺧﻮﺍﻩ،ﺑʋ= 94;ﺭﺟﺎﺗﻰ ﺍﺯ ﺟﻨﻮﻥ ﻣﻴﺮ&= #65203;ﺪ.ﻭﻫﺮﭼﻪ ﻣﺎﻝ ﺑﻴﺸﺘﺮﺳ&#= 65176;ﻤﮕﺮﻯ ﺑﻴﺸﺮ،ﺑﺪﻳﮕA= 198; ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴ&#= 65256;ﻤﺎﻳﻨﺪ.ﻭ ﺍﻧﺴﺎﻥ ﺗﺠﺎﺭ&#= 65173; ﭘﻴﺸﻪ،ﻭﻫﺮﻧA= 262;ﻉ ﺟﺴﺘﻦ ﻧﻔﻊ، ﺍ&#= 64404;ﺮﻇﺎﻫﺮﺍ ﻋﺎﻗﻠﺎﻧﻪ ﺍﺳ&#= 65174;،ﻭﺑﻰ ﮔﻨﺎﻩ،ﭼﻮﻥ ﻃ= 5170;ﻖ ﻗﺎﻧﻮﻥ ﻭ ﻗﺮﺍ&= #65197; ﺩﺍﺩ ﻭ ﻋﺮﻑ ﺟﺎ= ﺭﻯ ﻋﻤﻞ ﻣﻴﮑﻨﺪ<sp= an dir=3DLTR> </spa= n>ﻭﻟﻰ ﻧﻴّﺖ ʌ= 59;ﺎﻯ ﻏﻴﺮ ﻗﺎﻧﻮنی = 5194;ﺭ ﻧﻔﻊ ﭘﺮﺳﺘﻰ ﺩ&= #65165;ﺭﺩ.ﻭﻟﺬﺍ ﺍﻧﺴﺎﻥ ﺍﺯ ﻫﻢ = ﺍﮐﻨﻮﻥ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﭼﻪ ﺭﺳﺪ ﺑﺮﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﻭﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﻭﺣﺘﻰ ﺧﻮﺩﮔﺎ&#= 65257; ﺫﻫﻨﻰ ﺧﻮﺩ،ﻭ= 5187;ﺘﻰ ﺩﺭﺗﻦ ﻭ ﺍﻋﺼﺎ&= #65167; ﻭﻓﮑﺮ ﺩﻭﭼﺎﺭ &= #65255;ﺎ ﺑﺴﺎﻣﺎﻧﻰ ﻫﺎ &= #65251;ﻴﺸﻮﺩ،ﮐﻪ ﻣﻨﺠﺮ ﺑﮑﺎﺭﻣ&#= 65166;ﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻴ&= #64405;ﺮﺩﺩ ﺩﺭ ﺍﺩﻭﺍﺭ ﻭﺗ&= #65262;ﻟﺪﺍﺕ ﻓﺮﺍﻭﺍﻧﻰ ﺍﻧ&#= 65262;ﺍﻉ ﺣﻴﻮﺍﻧﻰ ، ﮐﻪ &= #65227;ﻘﻞ ﻭ ﺷﻌﻮﺭﻯ ﻧﻴﺴ&= #65174; ﻳﺎ ﻣﺤﺪﻭﺩ ﺑﻌ&= #65166;ﻃﻔﻪ ﺑﻔﺮﺯﻧﺪﺍﻥ،A= 261; ﭘﻴﺮﻭﻯ ﺍﺯ ﻏﺮ&= #65165;ﻳﺰ ﻣﻴﺒﺎﺷﺪ، ﻣﻮ= 5183;ﻮﺩ ﺭﺍ ﺩﺭ ﻳﻚ ﺑﻮﺗ= ﻘﻪ ﺫﻭﺏ ﻃﺒﻴﻌﺖ ﻗ&= #65198;ﺍﺭ ﺩﺍﺩﻩ ﻭ ﺑﺎﻟﺄ&= #65191;ﺮﻩ ﺑﺎﻳﻨﺠﺎ ﻣﻴﺮ&#= 65203;ﺪ،ﮐﻪ ﺳﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﻭ ﺍﺩﺭﺍﻙ ﻭﺷﻌ&= #65262;ﺭﺩﺭ ﻣﻴﺂﻭﺭﺩ.ﺁﻧﮕ&#= 65166;ه ﺪﻭﺑﺎﺭﻩ ﺩﻭﭼ&#= 65166;ﺭ ﻗﻬﻘﺮﺍﻫﺎﻯ ﺟ&#= 65256;ﻮﻧﻰ ﻣﻴﮕﺮﺩﺩ. ﺯﻳﺮ&= #65165; ﺩﺭ ﺑﻰﻧﻬﺎﻳﺖ &= #65165;ﺯ ﺑﻰ ﻧﻬﺎﻳﺘﻬﺎ</= span> </spa= n>تضاﺩﻫﺎ ﻭ ﺗ= ;ﻔﺎﻭﺗﻬﺎ ﻭ ﺍﺣﺘﻤﺎﻟﺎﺕ &= #65261; ﻋﻮﺍﻣﻞ ﻭﺷﺮﺍ&#= 65267;ﻂ ﻧﺎﭼﺎﺭ ﺩﻭﭼﺎ&#= 65197; ﺗﮑﺮﺍﺭ ﮐﺎﺭﻣ&#= 65166;ﻫﺎ ﻤﻴﺸﻮﺩ ﺗﺎ ﺑﺎ&= #65267;ﻦ ﺣﻘﻴﻘﺖ ﺣﻴﺎﺗ&#= 65264; ﻭ ﻫﻤّﺖ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺑﺮﺳﺪ ﮐﻪ ﻃﺒﻖ = ﻧﻈﺎﻣﻰ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺍﺯ ﺗﺠﺮﺑﻪ ﻣﻮ&= #65235;ﻖ ﺧﻮﺩ ﺍﺯ ﺭﺍﻩ ﺍ= ﻟﻬﻰ ﺧﻮﻳﺶ ﺩﺍﺭﻧﺪ &= #65261; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65260;ﺘﺮﻯ ﺭﺍ ﺍﺯ ﻫﻢ ﺍﮐﻨ= ﻮﻥ ﺗﺠﺮﺑﻪ ﺩﺍﺭﻧ&#= 65194;.ﻭﻳﺎ ﺑﺎﻋﺸﻖ ﻭﺻﺒﻮ&#= 65197;ﻯ ﺗﻌﻠﻴﻢ ﻣﺴﺘﻌ&#= 65194;ﺍﻥ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺭ&= #65165; ﻣﻴﺪﻫﻨﺪ ﺍﮔﺮ &= #65191;ﻮﺩ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ،ﻭﭘﻴﻤﺎﻥ ﻭﺗﻌﻬّﺪ ﺍﻃﺎ= 5227;ﺖ ﺍﺯ ﺩﺳﺘﻮﺭﺍﺕ &= #65227;ﻤﻠﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺪﻫﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﻣﻴﺘﻮﺍﻧﻨﺪ ﺧ&#= 65262;ﺩﺭﺍ ﺟﻤﻊ ﻭﺟﻮﺭ ﮐﻨ&= #65256;ﺪ ﻭ ﺑﻤﻮﺟﺐ ﻧﻔﻊ = ﺃﺑﺪﻯ ﺧﻮﺩ ﺍﻗﺪﺍﻡ ﮐ&= #65256;ﻨﺪ.ﺗﺎ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺑﺎ ﺷﻬﻮﺩ ﻭﮐﺴ&= #65168; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺻ&= #65236;ﺎﺖ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ ﮔﺮﺩﺩ.ﺁﻧﮕﺎﻩ &= #65165;ﻳﻦ ﺟﻨﮕﻞ ﻭﺣﺸﻰ ﻭ = ﺑﻰ ﺳﺮ ﻭﺗﻪ ﺟﻬﻨّ&#= 65250; ﻧﻮﻋﻰ ﺗﺒﺪﻳﻞ &= #65169;ﺒﻮﺳﺘﺎﻧﻰ ﺯﻳﺒﺎ ﻭ ﺁﺭﺍﻣ&= #65206; ﺑﺨﺶ ﮔﺮﺩﺩ ﮔﻮ&= #65163;ﻰ ﺍﻧﺴﺎﻥ ﻫﺮ ﻟﺤ&= #65224;ﻪ ﺗﻮﻟﺪ ﺟﺪﻳﺪﻯ &= #65255;ﻴﮑﻮ ﺗﺮ ﺩﺍﺭﺩ.ﺁﻧﮕ&= #65166;ﻩ ﻧﻔﻊ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﻧﻔﻊ ﺩﻳﮕﺮﺍﻥ &= #65251;ﻴﻴﺎﺑﺪ.ﻭﺧﺼ= 5248;ت ﺪﺭﻧﺪﮔﻰ ﻭﺳﺒ&#= 65262;ﻋﻴّت ﺮﺍ ﺭﻫﺎ ﻣﻴﮑﻨ&= #65194;،ﻭﺑﺠﺎﻯ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻓ&#= 65194;ﺍﮐﺎﺭﻯ ﻣﻴﻨﻤﺎﻳﺪ.ﺍﮔ&#= 65198; ﺍﺯ ﻣﺮﺣﻠﻪ ﻫﻤ&= #64401;ﺎﺭﻯ ﻧﻴﺰ ﮔﺬﺷﺘﻪ ﺑ&= #65166;ﺷﺪ.<o:p></o:p> = 5227;ﻤﻞ ﺗﻮﺟّﻪ ﻭ ﺍﻧﺘ&#= 65192;ﺎﺏ ﺳﻮﮊﻩ ﺗﻮﺟّﻪ= 548;ﺩﺭ ﻭﺍﻗﻊ ﻳﻚ ﺟﻬﺎ&= #65253; ﺑﻴﻨﻰ ﻣﻮﺿﻮﻋ&#= 65264; ﺁﺑﮋﮐﺘﻴﻮﻣﺤ= 5204;ﻮس ﺩﺍﺭﺩ ﮐﻪ ﺑﻰ ﻧ= ﻬﺎﻳت ﺎﺣﺴﺎس ﻭﻣﺤﺴ= 5262;ﺳﺎﺕ ﺭﺍ،ﺩﺭﻳﻚ ﺍﺩ= 5197;ﺍﻙ ﮐﻠّﻰ ﻭﺍﺣﺪ ﮐ&#= 65256;ﺪ، ﮐﻪ ﮐﻞّ ﺑﻴﻨﻰ &= #65261;ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﻭﮐﻞ ﻫﺴ&= #65176;ﻰ ﺭﺍ ﺑﺒﻴﻨﺪ.ﮐﻪ = ﻣﺠﻤﻮﻋﻬﺎﻯ ﺍﺯ ﺩﺍﺩﻩ ﻫﺎﻯ = ﺣﺴّﻰ ﺭﺍ ﺩﺭ ﻳﻚ ﻣﻮﺿ= ﻮﻉ ﻭﺍﺣﺪ ﻣﺘّﺤﺪ &#= 65251;ﻴﮑﻨﺪ. ﺍﺯ ﻧﻈﺮ ﺳﻠﺎﻣ&= #65176;ﻰ ﺫﻫﻦ ﻭﺭﻭﺍﻥ،= 5193;ﺭ ﺷﻠﻮﻏﻰ ﺟﻨﮕﻞ &= #65259;ﺴﺘﻰ، ﻣﻌﺮﻭﻑ ﺑﺠﻨﮕ&#= 65246; ﻣﻮﻟﺎ ﺗﻮﺟّﻪ &#= 65251;ثبت ﻭ ﻓﻌّﺎﻝ،ﻫﻤA= 166;ﻥ ﮐﻠّﻰ ﺩﺭﻙ ﮐﺮ&#= 65193;ﻥ ﺍﺳﺖ ﻭ ﺑﺠﺰﺋﻴ&= #1617;ﺎﺕ ﺍﺟﺰﺍﻯ ﻣﺸﮑّ= 5248;ﻪ ﺗﻮﺟﻬﻰ ﻧﺪﺍﺷ&#= 65174;.ﺯﻳﺮﺍ ﺍﺻﻮﻟﺎ ﺍﻧﺴﺎ&#= 65253; ﻫﺮﭼﻪ ﺟﺰﺋﻰ ﺭ&= #65165; ﺭﻳﺰﺗﺮ ﺩﻗّﺖ &#= 64400;ﻨﺪ، ﺧﻮﺩ ﻫم ﭼﻨﺎﻥ &= #65183;ﺰﺋﻰ ﻳﻚ ﮐﻞ ﺩﻳﮕﺮﻯ = ﺍﺳﺖ،ﮐﻪ ﺍﺟﺰﺍﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ ﺍﺯ ﻳﻚ ﻣ= ﻮﺿﻮﻉ ﮐﻠّﻰ.ﭘس ﺍﻧﺴ= 5166;ﻥ ﺩﺭ ﺗﻮﺟّﻬﺎﺕ &#= 65251;ﺎﺩﻯ ﺧﻮﺩ ﺗﻨﻬﺎ ﺍﺟ&= #65200;ﺍﺋﻰ ﺭﺍ ﺩﻗّﺖ ﻣﻴﮑ&#= 65256;ﺪ، ﮐﻪ ﭼﻨﺎﻥ ﮐﻠّ&#= 65264; ﻗﺎﺑل ﺘﺼﻮﺭ ﻭ&#= 65235;ﻬﻢ ﺧﻮﺩﺭﺍ ﺗﺄﻣﻴ&#= 65254; ﮐﻨﺪ.ﮐﻪ ﺑﺮ ﻫﺮ= ﻣﺠﻤﻮﻋﻬﺎﻯ ﻧﺎﻣﻰ ﻗﺮﺍﺭ ﻣ&= #65268;ﺪﻫﺪ.ﻭﺩﺭﺫﻫ= 5254; ﺧﻮﺩ ﺗﺼﻮﺭ ﺍﻭ&= #65247;ﻴﻪ ﺁﻧﺮﺍ ﻣﻴﺴﺎﺯ&#= 65193;.ﻣﺎﻧﻨﺪ ﻧﺎﻡ ﺩﺳﺖ ﻳﺎ ﭘ= ﺎ،ﮐﻪ ﺧﻮﺩ ﺑﺎﺯ ﺩﺍﺭ&= #65165;ﻯﻗﻄﻌﺎﺕ ﻓﺮﺍﻭﺍﻥ ﻭﺍﺳ&#= 65166;ﻣﻰ ﺩﻳﮕﺮﻯ ﺍﺳﺖ.ﺩ&= #65197; ﺑﻬﺘﺮﻳﻦ</sp= an> &#= 65207;ﺮﺍﻳﻂ ﻓﺎﻳﺪﻩ ﺍﻳﻦ ﮐ&= #65248;ّﻰ ﺳﺎﺯﻯ ﺫﻫﻨﻰ ﺍ&= #65199; ﻣﺎﺩﻳﺎﺕ،ﻧﻮA= 227;ﻰ ﻭﺩﺭﺟﻬﺎﻯ ﺍﺯ &= #65153;ﺭﺍﻣﺶ ﻓﮑﺮﻯ ﻭ ﺩﻭﺭﻯ = ﺍﺯ ﺣﻴﺮﺕ ﻭ ﮔﻴﺠﻰ = ﺍﺳﺖ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭ ﺗﻤﺮﮐﺰ ﻭ ﺗﻮﺳ&= #1617;ﻞ ﻋﺒﺎﺩﻯ ﺧﻮﺩ،= 5193;ﺭ ﺳﻮﮊﻩ ﺍﻟﻬﻰ ﺧ&= #65262;ﻳﺶ،ﻭ ﺑﺮﺍﻯ ﺯﻣﺎﻥ ﺩ&= #65197;ﺍﺯﻯ،ﮔﻮﺋﻰ ﺍﺯ ﺟﻬﺎﻥ ﺑﻴﻨ&= #65264; ﺍﻭ، ﺍﺟﺰﺍﺋﻰ &#= 65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﮐﻪ ﻫﻤ&= #65258; ﺭﺍ ﭘﺸﺖ ﺳﺮ ﺧﻮ= ﺩ ﺭﻫﺎ ﻣﻴﮑﻨﺪ.ﻭ&= #65193;ﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;،ﺑﺎﻋﻘﻞ ﮐﻠّﻰ ﻭ ﺍﻟﻬﻰ &= #65261; ﻟﺪﻧّﻰ ﺍﻟﻬﺎ= 5251;ﻰ،ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﺩﻳﮕﺮﻯ &= #65193;ﺍﺭﺩ.ﮐﻪ ﺍﺯ ﻣﺤﺪﻭﺩﻩ ﺧ&= #65262;ﺩ ﺧﻮﺍﻫﻰ، ﺑﻤﺤ= 5194;ﻭﺩﻩ ﻫﻤﮑﺎﺭﻯ ﻭﺳﭙ&#= 1587; ﺑﻔﺪﺍﮐﺎﺭﻯ ﻣ&#= 65268;ﺮﺳﺪ. ﮐﻪ ﻧﻔﻊ ﺩﻳﮕﺮ&= #65165;ﻥ ﺭﺍ ﻧﻔﻊ ﺧﻮﺩ ﻣ= ﻴﺪﺍﻧﺪ.ﺯﻳﺮﺍ ﺧﻮﺍﺳﺘﻪ ﺭﺏّ &#= 65165;ﻟﻨﻮﻉ ﻭ ﺗﺠﻠّﻰ ﺁﺧﺮ &= #65191;ﻮﺩﺭﺍ ﺭﺍﺿﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.ﻋﻤﻠﺎ ﺍﻧﺴﺎﻥ ﺑﺴﻴﺎ&#= 65197;ﻯ ﺍﻣﻮﺭ ﻣﻮﺟﻮﺩ &= #65235;ﺮﺿﻰ ﻭ ﺍﻧﺘﺰﺍعی ﺮ= 5165; </spa= n>ﻗﺎﺋﻞﻣﻴﺸ᥾= 2;ﺩ.ﻣثلا ﺻﻔﺎﺕ ﻭﺭﻧﮓ ﻭ = ﻣﺸﺨّﺼﺎﺕ ﺩﻳﮕﺮﻯ ﺭﺍ،ﻧ= 5166;ﻡ ﻳﻚ ﺷﻴﺌﻰ ﻣﻴﻨ&= #65252;ﺎﻳﺪ.ﻭﺍﻣﻮﺭ= 5263; ﺭﺍ ﺑﮑﻞ ﺍﺿﺎﻓ&= #65258; ﻣﻴﮑﻨﺪ.ﮐﻪ ﺍﺯ = ﺍﺟﺰاء ﺁﻥ ﮐﻞّ ﻧﻴﺴﺖ.&= #65247;ﺬﺍ ﻫﺮﮔﻮﻧﻪ ﺩﻳﺪ&#= 65255;ﻰ ﻫﺎ ﺣﻘﻴﻘﻰ ﻧﻴ&= #65204;ﺘﻨﺪ، ﻭﺗﻨﻬﺎ ﻭﻗﺎﻳ&#= 65228;ﻰ ﻧﺴﺒﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﺁﻧﻬﻢ ﺑﺮﺍﻯ ﺷﺨﺺ،ﻭ &#= 65169;ﺮﺣﺴﺐ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ.&= #65261; ﻟﺬﺍ ﺍﮐثرﺍ ﺩ= 5267;ﺪﻧﻰ ﻫﺎﻯ ﻏﻴﺮ ﺣﻘﻴ&= #65240;ﻰ ﻭ ﻳﺎ ﻧﺴﺒﻰ،ﺑ&#= 65166;ﺯ ﻣﻮﻫﻮﻡ ﻭ ﺍﻧﺘ&= #65200;ﺍﻉ ﺷﺨﺼﻰ ﺍﺳﺖ.ﻭﺗ&= #65256;ﻬﺎ ﮐﺎﺭ ﺳﺎﻟﮑﺎﻥ &= #65165;ﻟﻬی ﻤﻴﺒﺎﺷﺪ که ﺪ= 5197; ﺗﻤﺮﻳﻦ ﺗﻮﺣﻴ&#= 65194; ﻭ ﺗﻤﺮﮐﺰﻭﺭﺳ&#= 65268;ﺪﻥ ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ &= #65261; ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65191;ﻮﺩ،ﺁﻧﮕﺎﻩ ﺣﻘﻴﻘی ﺘﺮ ﻭﺷ&#= 65166;ﻳﺴﺘﻪ ﻋﻘﻞ ﮐﻞ ﺍﻭﻟﻴ&= #65166;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﺩﺍﺭﻧﺪ. = ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﻓﺮﻣﺎ&= #65255;ﺪﻩ ﻧﻈﺎﻣﻰ ﺩﺭ ﺟﻬ&= #65258; ﺟﻨﮓ ﻧﻔﻊ ﺳﺮﺑ&= #65166;ﺯﺍﻥ ﺭﺍ ﻧﻔﻊ &#= 65191;ﻮﺩ ﻣﻴﺪﺍﻧﺪ. ﻭﻫﺪ&= #65233; ﻧﻬﺎﺋﻰ ﺍﻭ ﭘﻴ&= #65198;ﻭﺯﻯ ﺍﺳﺖ،ﮐﻪ ﻧﻴﺎ= 5199; ﺑﺴﺮﺑﺎﺯ ﺩﺍﺭﺩ. ﻭﺳ= ;ﺮﺑﺎﺯ ﻧﻴﺎﺯ ﺑﻔﺮﻣﺎ&#= 65255;ﺪﻩ ﺷﺎﻳﺴﺘﻪ ﺩﺍﺭ&#= 65193;.<o:p></o:p> = 5169;ﺎ ﺗﻮﺟّﻪ ﺑﺠﺰﺋ= 5268;ّﺎﺕ ﮐﻪ ﻣﻨﺠﺮ ﺑﺘﮑ&= #65166;ﻣﻞ ﺑﺮﺧﻰ ﻋﻨﺎﺻﺮ &= #65183;ﺰﺋﻰ ﺑﺎﺷﺪ، ﻣﻴﮕﻮ= 5267;ﻨﺪ ﮐﻪ ﺑﺮﺍﻯ ﺗﮑﻤ&= #65268;ﻞ ﮐﻞ ﻣﻴﺒﺎﺷﺪ. ﻳ= ﻌﻨﻰ ﻳﻚ ﻗﺎﻟﺐ ﺭﻳﺰ&= #65263; ﻓﻮﺭﻯ ﻭﺧﺎﺹ،= 5165;ﺯ ﻗﺴﻤﺘﻰ ﺍﺯ ﺍﺟ&= #65200;ﺍ ﻣﻴﮑﻨﻴﻢ ﮐﻪ ﺯ&= #65261;ﺩﺗﺮ ﮐﻠّﻰ ﺭﺍ= ; ﺩﺭﺫﻫﻦ ﺗﺼﻮﺭ ﮐﻨﻴﻢ. ﺩ= ﺭﺍﻳﻨﺠﺎ ﺑﺎﺯﻯ ﻧﻔس ﺍﻣ&#= 1617;ﺎﺭﻩ ﻣﻄﺮﺡ ﺍﺳﺖ.ﺍﺻ&= #65262;ﻟﺎ ﺗﻤﺎﻡ ﻋﻤﻠﻴّ= 5166;ﺕ ﺍﭘﻴﺴﺘﻤﻮﻟﻮ= 4394;ﻳﻚ ﻭﻣﻌﺮﻓﺘﻰ،ﭼA= 258; ﺭﺳﺪ ﺑﺘﮑﺎﻣﻞ &= #65195;ﻫﻦ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257;،ﺩﺭ ﺻﺤﻨﻪ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻭ ﺣﺎﻓﻈﻪ ﺍﺳﺖ.= ﻫﻴﭻ ﻣﺎﻧﻌﻰ ﻫﻢ ﻭﺟ&= #65262;ﺩ ﻧﺪﺍﺭﺩ.ﻧﻪ ﺧﻮ&= #65267;ﺸﺘﻦ ﻭ ﺃﻣﺮﻯ ﺍﺭﺍﺩ&= #65263; ﺩﺭ ﺩﺍﺷﺘﻦ ﻫﺪ&= #65233;،ﻭ ﻣﻌﻴﺎﺭﻯ ﺣﻘﻴ&#= 65240;ﻰ،ﻭﻧﻪ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198;ﺍﻥ ﺍﻟﻬﻰ ﺭﻭ= ;ﺍﻥ. ﺯﻳﺮﺍ ﺻﺎﺣﺐ ﺁ&= #65253; ﺭﻭﻯ ﺑﺴﻤﺖ ﺑﺎ&= #65247;ﺎ ﻭ ﺁﻳﻨﺪﻩ ﻭﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻧﺪﺍﺭﺩ.&= #64344;س ﮐﻤﮑﻰ ﻫﻢ ﺍﺯ ﺑ= ﺎﻟﺎ ﻧﻤﻴﺮﺳﺪ ﮔﻴﺮ&#= 65255;ﺪه اﻯ ﻧﻴﺴﺖ ﮐﻪ ﺑ&= #64405;ﻴﺮﺩ،ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺗﻨﺰﻳ&= #1604; اﻭ ﺷﻮﺩﻭﺗﺼﻮ= 5197; ﻭﺗﺼﺪﻳﻖ ﻧﻴﺰ &= #65169;ﻨﻤﺎﻳﺪ ﮐﻪ ﺩﺭ ﺣﺎﻓﻈﻪ = ﻫﻤﻴﺸﻪ ﺑﻤﺎﻧﺪ.ﻭ ﺳﺎﻟ&= #65242; ﮐﺎﻣﻠﺎ ﻋﮑس ﻫ&#= 65198;ﻏﻴﺮ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﺗﻮﺟّﻪ ﺍﻭ ﺗﻨ&#= 65260;ﺎ ﺩﺭ ﻳﻚ ﺻﻮﺭﺕ،&#= 65267;ﺎ ﻳﻚ ﻧﻘﻄﻪ ﺻﻮﺭ&= #65173; ﺍﺳﺖ.ﻭ ﻗﺼﺪ ﺗﮑ= ﻤﻴﻞ ﺗﺨﻴّﻞ ﻭ ﺍﺣﻀ&#= 65166;ﺭ ﺩﺭﺳﺖ ﺫﻫﻨﻰ،= 5165;ﺯ ﻣﻌﺒﻮﺩ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﺩﺭ ﺫﻫﻦ ﺩﺍﺭﺩ.= ﻭﺑﻘﺼﺪ ﺗﮑﻤﻴﻞ ﺭﻭﺍﻥ &= #65191;ﻮﺩ،ﺗﺎ ﻋﻤﻠﻴّﺎﺕ ﺗﺰ= 4400;ﻴﻪ ﻧﻔس ﻭ ﺗﺨﻠﻴﻪ&#= 1548; ﺑﻮﺳﻴﻠﻪ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﻧﺠﺎﻡ &= #64404;ﻴﺮﺩ.ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑﻪ ﺩﺭ ﻋﻤ&= #65246; ﺗﻮﺟّﻪ ﺑﺠﺰﺋ= 5268;ّﺎﺕ ﺳﻮﮊﻩ ﻫﺎﻯ ﺧﺎ&= #65197;ﺟﻰ ﺧﻮﺩﻣﺎﻥ،ﻋﻤA= 248;ﺎ ﺍﺣﺴﺎس ﺍﺯ ﻣﮑ&#= 65166;ﻧﻴﺰﻡ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﻧﺪﺍﺭﻳﻢ.ﭘس ﺑ&#= 65166;ﺯﻯ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﺑﺮ ﻣﺎ ﻣﺨﻔﻰ ﻣ= ﻴﻤﺎﻧﺪ.ﻭﮐﻨﺘ&#= 65198;ﻝ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ، ﻭﺍﺣﺘﻤﺎﻟﺎ ﺭ&#= 65227;ﺎﻳﺘﻰ ﻫﻢ ﻧﻤﻰ ﮐﻨﻴﻢ = ﻗﺒﻮﻝ ﺩﺍﺭﻳﻢ ﮐﻪ ﺩﻳ&= #64405;ﺮﺍﻥ، ﺍﺳﻴﺮ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺁﻟﻮﺩﻩ ﺧﻮﺩ ﻫ&= #65204;ﺘﻨﺪ.ﻭﻟﻰ ﺧﺒﺮ ﺍﺯ ﺁﻟﻮﺩ&= #64404;ﻰ ﺩﺭ ﮐﻤﻴّﺖ ﻭﮐ&#= 65268;ﻔﻴّﺖ ﺭﻭﺍﻥ ﺧﻮﺩ ﺭﺍ = ﻧﺪﺍﺭﻧﺪ. ﺁﻧﮕﺎﻩ ﺗﺼﻮﺭ &= #65251;ﻴﮑﻨﻴﻢ،ﮐﻪ ﻣﺎ ﺍﺧﺘﻴﺎﺭ ﺩ&= #65197;ﺳﺖ ﻭﺗﺼﻮﺭﺍﺕ ﺻﺤ&#= 65268;ﺢ ﻭ ﺗﺠﺮﺑﻪ ﻭ ﺗﺤ= ﺼﻴﻞ ﻭ ﺍﻧﺘﺨﺎﺏ ﮐﺎ&= #65235;ﻰ ﮐﺮﺩه اﻳﻢ.ﻭﻣ= 5268;ﺨﻮﺍﻫﻴﻢ ﺟزء ﺭﺍ ﺗﮑﻤﻴ= 5246; ﮐﻨﻴﻢ.ﺗﺎ ﮐﻞّ &= #65197;ﺍ ﻧﻴﺰ ﺩﺭ ﺫﻫﻦ ﺧ= ﻮﺩ ﻓﺮﺍﻫﻢ ﻧﻤﺎﺋ&#= 65268;ﻢ.ﺑﺎﻳﺪ ﺍﺿﺎﻓﻪ ﮐﻨﻢ،= 4400;ﺎﺭ ﺩﺭ ﺍﺟﺰاء،ﮔʌ= 62;ﺋﻰ ﺍﺿﺎﻓﻪ ﮐﺮﺩﻥ &= #65261;ﺗﮑﻤﻴﻞ ﮐﻞ ﺍﺳﺖ.ﮐﻪ ﺍﮕ= ﺮ ﺗﺨﻴّﻞ ﻣﺎ ﺍﺯ &= #65165;ﻣﻮﺭ ﻣﺎﺩﻯ ﺻﺤﻴﺢ ﺑ&= #65166;ﺷﺪ ﮐﻪ ﻧﻴﺴﺖ،ﺩﺭ &#= 65165;ﻣﻮﺭ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﮐﻞّ ﻗﺒﻠﺎ ﺁﻣ&#= 65166;ﺩﻩ ﺑﻮﺩﻩ، &#= 64404;ﺮﭼﻪ ﻫﻨﻮﺯ ﺍﺟﺰاء = 5153;ﻥ ﺁﻣﺎﺩﻩ ﻧﺸﺪﻩ &= #65169;ﺎﺷﺪ ﺯﻳﺮﺍ ﺍﻳﻦ ﮐﻞ = ﺳﻤﺒﻮﻟﻴﻚ ﺍﺳﺖ.ﻭﺍﺯ ﻣﺎﻫ&= #65268;ّﺖ ﺍﻣﻮﺭ ﻋﻮﺍلم = 575;ﻟﻬﻰ، ﻭنه ﭽﻮن اﻣﻮʋ= 97; ﻣﺎﺩی ﻤﻴﺒﺎﺷﺪ.که ﺒ= 5166;ﺯﻫﻢ ﺗﺼﻮﺭﺍت ﺁﻥ ﺩ&#= 65197; ﺫﻫﻦ ﻭﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﮐﻪ= ﭘﺎﻙ ﻭ ﺳﺎﻟﻢ ﺑﺎﺷﺪ&= #1548; ﺑﺎﺯ ﺍﺯ ﻋﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ ﺍﺳﺖ.ﺍﺻ&= #65262;ﻟﺎ ﺍﻧﺴﺎﻥ ﻭ ﺩﺭﻙ = ﺍﻭ ﺩﺭ ﻣﻴﺎﻥ ﻣﺎﺩ&= #65267;ﺎﺕ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻣﻌﻨﻮﻯ ﺫﻫﻨﻰ &= #65261; ﻣﺮﺍﺗﺐ ﻣﻴﻨﻮ&#= 65263; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﭼﻪ ﺭﺳﺪ ﺑﻤﺮﺍﺗﺐ &= #65183;ﺒﺮﻭﺘﻰ ﺑﺎﻟﺎﺗﺮ،ﮐﻪ = 5193;ﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺭﻗﻴﻘﻬﺎﻯ ﺍﺯ &= #65153;ﻥ ﻫﺴﺖ.<o:p></o:p> = 4400;ﺎﻧﺖ ﺻﺎﺣﺐ ﻣﮑﺘﺐ ﺍ&= #65211;ﺎﻟﺖ ﻋﻘﻞ ﺧﺎﻟﺺ ﻭﻣ&= #65176;ﻌﺎﻟﻰ،ﺍﺯ ﻭﺣﺪﺕ ﺗﺮﺍﺳﻨ&#= 65194;ﻧﺘﺎﻝ ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﺩ&= #65197; ﺫﺍت ﻮﺫﻫﻦ ﻗﺎ&#= 65163;ﻞ ﺷﺪه اﺳﺖ ﻭ ﺑﺎ&#= 65165;ﻳﻦ ﻋﻨﺼﺮ ﻭﺍﺣﺪ ﺷ&= #65194;ﻩ ﺍﺯ ﺍﺟﺰاء،ﻣʌ= 68;ﺘﻮﺍﻥ ﺩﺍﺩﻩ ﻫﺎﻯ ﺣﺴ&= #1617;ﻰ ﺭﺍ ﺩﺭ ﮐﻞ ﺳﺎﺯ= ﻯ ﺫﻫﻦ ﻭﺍﺭﺩ ﮐﺮ&= #65193;.ﮐﻪ ﻋﻤﻠﺎ ﺍﻳﻦ ﺍﻓ&= #64401;ﺎﺭ ﻫﻤﺎﻥ ﺗﻮﺣﻴﺪ &= #65195;ﻫﻨﻰ ﺩﺭﺣس ﻣﺸﺘﺮﻙ &#= 65165;ﺳﺖ ﮐﻪ ﻧﻤﻴﺪﺍﻧﻢ &= #65183;ﺎﻯ ﻋﻀﻮﻯ ﺍﻳﻦ ﺣس&#= 1617; ﺩﺭ ﺫﻫﻦ ﮐﺠﺎ ﺍ= ﺳﺖ ؟ ﻭﺁﻳﺎ ﻭﺍﻗﻌ&#= 65166; ﻳﻚ ﺣسّ ﺍﺳﺖ ﻳ&#= 65166; ﻣﺠﻤﻮعه اﻯ ﺑA= 268;ﺸﺘﺮ. ﻭ ﺍﻳﻦ ﺣسّ ﻣﺸ&#= 65176;ﺮﻙ،ﻫﻤﺎﻥ ﻋﺎﻣﻞ ﻣﺪﺑّﺮ &#= 65165;ﻟﻬﻰ ﺍﻧﺴﺎﻥ،ﻭ ﺗﻔ= 5260;ﻴﻢ ﺷﺨﺺ ﺍﺯ ﻣﺠﻤﻮ&= #65227;ﻪ ﺣﻮﺍس ﺭﺳﻴﺪﻩ &#= 65165;ﺯ ﺧﺎﺭﺝ. ﻭ ﺍﺯ ﭘﻨ= ;ﺞ ﺣس ﺍﻧﺴﺎن اﺳA= 174;. ﺍﻳن کلّی ﺑﻴ᥽= 6;ﻰ ﮐﺎﻧﺖ،ﻣﻘﺪم = 7; ﻮﻭﺳﻴله ﺘﻌﺎﻟﻰ ﻓﮑﺮ ﺩ&= #65197; ﻋﻘﻞ ﺟﺰﺋﻰ ﻣﺎ&= #65193;ﻯ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻏﻴ= ﺮ ﺳﺎﻟﮑﺎﻥ، ﻋﻤ= 5248;ﺎ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﻬﺎ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﻋ= ﻤﻠﻴﺎﺕ ﺍﺳﺘﻘﺮﺍٴ، ﮐA= 258; ﺑﺎﺯ ﺟﺎﻯ ﺍﻧﺤ&= #65198;ﺍﻑ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ= ﺭﻭﺍﻥ ﻫﺴﺖ. ﻭﻟﻰ ﺳﺎﻟ= ﻚ ﺩﺭﺗﻤﺮﮐﺰ ﺫﻫ&#= 65256;ﻰ ﺧﻮﺩ ﻫﻨﮕﺎﻡ ﺗ&= #65262;ﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ،ﺗﻨﻬA= 166; ﻋﺸﻖ ﻭﺭﺯﻯ ﺩﺭ = ﺧﻮﺍﺏ ﻭﺩﻋﺎﺍﺳﺖ ، ﻭ&#= 65255;ﻪ ﻋﻤﻠﻴﺎﺕ</sp= an> &#= 65175;ﺪﺍﻋﻰ ﻣﻌﺎﻧﻰ،ﻭ ﺑﺒ= 5166;ﻟﺎ ﺭﻓﺘﻦ ﺩﺭ ﺍﺳﺘ&= #65256;ﺘﺎﺟﺎﺕ ﻭ ﺍﺳﺘﻘﺮﺍٴ،A= 261;ﺩﻳﮕﺮ ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ.&= #65199;ﻳﺮﺍ ﺍﻳﻦ ﻋﺸﻖ ﻭﺭﺯ&= #65263; ﻭ ﺩﻋﺎﻫﺎ،ﺗﻤ= 5198;ﻳﻦ ﻋﺎﻃﻔﻰ ﺳﺎﻟﻚ &= #65165;ﺳﺖ، ﻭﻧﻪ ﺗﻤﺮﻳﻦ ﻋ&= #65240;ﻠﻰ ﻭ ﺳﺎﺧﺘﻦ ﺍﻓﮑ&= #65166;ﺭ ﻋﻘﻠﻰ ﺟﺪﻳﺪ.ﻭ = ﺑﺮﺍﻯ ﺩﺍﺩﻥ ﻓﺮﺻﺖ ﺑ&= #65194;ﻭﻥ ﻣﺰﺍﺣﻤﺖ ﺳﺎﻟ&#= 65242; ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ،ﮐﻪ ﻋﻤﻠ= 5268;ﺎﺕ ﻧﺎﻣﻌﻠﻮﻡ ﺗﺨ&#= 65248;ﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ </spa= n>ﻳﺎ ﻧﻔس ﺭﻭʋ= 65;ﻥ ﺳﺎﻟﻚ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﺑﺪﻫﻨﺪ.ﻭﺍﻟّ= 5166; ﺑﺎ ﻫﺮ ﻓﮑﺮﻯ ﺍ= ﺯ ﺳﺎﻟﻚ،ﻋﻤﻠﺎ = 5211;ﻠﺎﺕ ﻳﺎ ﺍﺭﺗﺒﺎﻁ<sp= an dir=3DLTR> ﻗﻄﻊ ﺷﺪﻩ= ﻭ ﻧﺸﺨﻮﺍﺭ ﻗﺒﻠ&#= 65264; ﺩﺭ ﺫﻫﻦ ﺗﮑﺮﺍ&= #65197; ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﺍﺭ= ﺗﺒﺎﻃی ﺒﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﮐ&= #65166;ﻣﻠﺎن اﻟﻬﻰ ﺩﺭﺻﻠﺎ= 5173; ﻭﺍﺭﺗﺒﺎﻃﺎﺕ &#= 65261;ﺗﻤﺮﮐﺰﺍﺕ ﻭﺗﺄﻣّﻠﺎﺕ ﺧ= 5262;ﺩ ﺍﻟﻬﺎﻡ ﺩﺍﺭﻧ&#= 65194;.ﺳﭙس ﺗﻨﺰﻳﻞ ﺁﻥ ﻣﻴ&= #64401;ﻨﻨﺪ ،ﺑﺪﻭﻥ ﺍﻳﻨﮑ= 5258; ﺍﻧﺤﺮﺍﻑ ﺩﺳﺖ &= #65193;ﻫﺪ. ﮐﻪ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ه ﺁﻧﻬﺎ ﭘﺎﻙ ﺍﺳ&= #65174;.ﻭﺣﺘﻰ ﺍﺣﻴﺎﻧﺎ ﺍﻧﺤ&#= 65198;ﺍﻑ ﻭﺧﻄﺎﺋﻰ ﺩﺭ ﻓ&= #65260;ﻢ ﺍﻟﻬﺎﻡ ﺩﺳﺖ ﻭ&= #64344;ﺎ ﺩﺭ ﺗﻨﺰﻳﻞ ﻣﻨ&= #65220;ﻘﻰ ﺁﻥ،ﺩﺭ ﺍﻟﻔﺎ= 5221; ﻭ ﮐﻠﻤﺎﺕ،ﺑﺎ= 5199; ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺩﺭﺳﺖ ﺍﺳﺖ ﺯﻳﺮﺍ ﺧﻴ&= #65248;ﻰ ﺯﻭﺩ ﻣﺘﻮﺟﻪ ﺧ&= #65220;ﺎ ﺷﺪﻩ ﺗﺼﺤﻴﺢ ﻣ&= #65268;ﮕﺮﺩﺩ.ﻭﺍﮔﺮ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193; ﺍﺑﻠﺎﻍ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ، ﺍﻋﺘﺮﺍﻑ ﺑﺨﻄ&#= 65166; ﻣﻴﮑﻨﺪ ﻭ ﺗﺼﺤ&= #65268;ﺢ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺿ= ;ﻤﻨﺎ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺗ&= #65236;ﺎﻭﺗﻰ ﻧﻴﺴﺖ،ﮐﻪ ﺍﻃ= 5166;ﻕ ﺍﺯ ﺩﺳﺘﻮﺭ ﻭ ﻧ= ﻈﺮﻳّﻪ ﺩﺭﺳﺖ ﮐﺎﺭ ﮐﻨ&= #65194; ﻳﺎ ﻧﺎﺩﺭﺳﺖ.ﺯ&= #65267;ﺮﺍ ﺍﻃﺎﻋﺖ،ﺩﺭﻧA= 236;س ﺩﺳﺘﻮﺭ ﺍﻃﺎﻋ&#= 1578; اﺳﺖ ﻭنه ﺪﺭ ﻣ= 5262;ﺿﻮﻉ ﺩﺳﺘﻮﺭ. ﮔﺮﭼﻪ = ﺍﻳﻦ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴ&#= 65198; ﺍﻟﻬﻰ، ﻫﻴﭻ ﻇ&#= 65166;ﻫﺮﻯ ﺍﺯ ﺍﻣﻮﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﻣﺎﻧﻨﺪ = ﻣﺄﻣﻮﺭﻳّﺖ ﺳﺎﻟﻚ ﺑﺮﺍﻯ ﺟ&= #65252;ﻊ ﺁﻭﺭﻯ ﻫﻴﺰﻡ ﺍ&= #65199; ﺟﻨﮕﻞ، ﺑﺮﺍﻯ</s= pan> </spa= n>ﮔﺮﻡ ﮐﺮﺩﻥ A= 191;ﺎﻧﻘﺎﻩ ﭘﻴﺮ. ﻭلی ﺴﺎﻟ&#= 64401;ﺎﻥ ﺩﻳﮕﺮ ﺍﮔﺮ ﮐﻪ = ﺩﺳﺘﻮﺭ ﭼﻨﺪ ﺻﺪ ﺭﮐﻌﺖ = ﻧﻤﺎﺯ ﮐﺮﺩﻥ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ.ﮐﻪ ثوﺍﺏ ﺍﻃﺎﻋﺖ = 5153;ﻥ ﻫﻴﺰﻡ ﺟﻤﻊ ﮐﻦ&= #1548;ﺑﻴﺶ ﺍﺯ ثوﺍﺏ ﺁﻥ ﻧ&#= 65252;ﺎﺯ ﺯﻳﺎﺩ ﺍﺳﺖ. ﭼﻮ= ﻥ ﻓﮑﺮ ﻣﻴﮑﻨﺪ ﻣ&= #1572;ﻣﻦ ﺗﺮ ﺍﺳﺖ،ﮐﻪ ﺍ&#= 65267;ﻦ ﻭﻇﻴﻔﻪ ﺭﺍ ﮔﺮ&= #65235;ﺘﻪ.ﻳﺎ ﻧﺰﺩ ﺧﺪﺍ ﺗﻘﺮ&= #65167; ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ. = ﻭ ﻏﺮﻭﺭ ﺩﺭ ﺍﻭ ﺩ= ﺳت ﻤﻴﺪﻫﺪ،ﮐﻪ ﺑ= 5184;ﺎﻯ ثوﺍﺏ ﮔﻨﺎﻩ ﺑ= 5262;ﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ،ﺍ= 4404;ﺮ ﮐﻪ ﭼﻨﺎﻥ ﻓﮑﺮ = ﮐﻨﺪ.ﻭ ﺁﻥ ﻫﻴﺰﻡ ﺟﻤﻊ = ﮐﻦ ﺧﻮﺷﺤﺎﻝ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻣﺄﻣﻮﺭﻳّﺖ ﺣ= 5240;ﻴﺮﻯ ﺩﺍﺭﺩ ﻭ ﺳﺨﺘﻰ = ﺁﻧﺮﺍ ﺑﻌﻨﻮﺍﻥ ﺗﻤﺮ&#= 65267;ﻦ ﺟﺒﺮ ﻭﺍﻃﺎﻋﺖ &= #65261; ﻋﺸﻖ ﻭﺭﺯﻯ ﺍﺟ&= #65198;ﺍ ﻣﻴﮑﻨﺪ.ﻭﺗﻨﻬ&#= 65166; ﻫﺪﻓﺶ ﺧﺪﻣﺖ ﻭ = ﺟﻠﺐ ﺭﺿﺎﻳﺖ ﭘﻴﺮ ﻣ&= #65268;ﺒﺎﺷﺪ،ﮐﻪ ﺗﻨﻬﺎ ﻧﻤﺎﻳﻨ&#= 65194;ﻩ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺷﺨﺺ ﺳﺎﻟﻚ ﺍﺳ&= #65174;.<o:p></o:p> = 5165;ﻳﻦ ﻭﺍﺣﺪ،ﺑﻤﻌﻨA= 264; ﮐثرﺕ ﺍﺯ ﻭﺍﺣ= 5194;ﻫﺎ ﺍﺳﺖ.ﻳﺎ ﺭﻭﻯ ﻫ= ﻢ ﺭﻓﺘﻪ ﮐﻪ ﺍﺩﺭ&= #65165;ﻙ ﺫﺍﺗﻰ ﮐﺎﻧﺖ ﺍ&= #65203;ﺖ ﺩﺍﺭﺍﻯ ﻧﻘﺶ ﻓ&= #65228;ّﺎﻝ ﺍﺯ ﻋﻤﻞ ﺭﺑﻂ ﺩ= ﺍﺩﻥ ﺩﺍﺩﻩ ﻫﺎﻯ ﺣﺴ&= #1617;ﻰ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑ&= #65166; ﺫﺍﺕ ﺍﺳﺖ.ﮐﻪ ﮐ= ﻤﻚ ﺑﺮﺍﻯ ﮐﻠّﻰ ﺳ&#= 65166;ﺯﻯ.ﻭ ﻓﺮﺿﻴﻪ ﻭ ﭘﻴﺸ&= #65256;ﻬﺎﺩﺍﺕ ﮐﺎﻧﺖ ﺑﺮﺍﻯ ﺗ&= #65262;ﺟّﻪ،ﻣﮑﺎﻧ᥾= 8;ﺰﻡ ﻳﮕﺎﻧﻪ ﺳﺎﺯﻯ &= #65197;ﻭﺍﻥ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﻭﺣ= ﺪﺕ ﺩﺭ ﮐثرﺕ ﺻﻔﺖ &#= 65261;ﻧﻤﻮﻧﻪ ﺟﺪﻳﺪﻯ ﺑﺮ ﻋﻨ&= #65166;ﺻﺮ </spa= n>ﺗﻮﺣﻴﺪ ﮐﻨʌ= 56;ﺪﻩ،ﺍﺿﺎﻓﻪ ﺷﺪﻩ ﺍﺳﺖ.ﺯﻳﺮ&= #65165; ﻭﺣﺪﺕ ﺩﺭ ﮐثر= 5173; ﺷﺮﺍﻳﻄﻰ ﺩﺍﺭ&#= 65193;،ﮐﻪ ﺍﮔﺮ ﺷﺮﺍﻳﻂ ﺩ&= #65197;ﺳت ﻨﺒﺎﺷﺪ،ﮐﻠّʌ= 64; ﺳﺎﺯﻯ ﻭﺗﻮﺣﻴﺪ ﺫﻫﻨ&#= 65264; ﻏﻠﻂ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﺍﻳﻦ ﭼﻨﻴﻦ ﮐﻠ&= #1617;ﻰ ﺳﺎﺯﻯ ﺩﺭ ﺫﻫﻦ = ﺳﺎﻟﻚ ﻣﻄﺮﺡ ﻧﻴﺴﺖ.ﻭ&= #64400;ﺎﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﻣﺎﻧﻨﺪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭ ﺫﻫﻦ.ﻭﻟﻰ ﺑﺎ ﮐ= ﻤﻚ ﻟﺤﻈﻪ ﺑﻠﺤﻈﻪ &= #65251;ﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ &#= 65227;ﻤﻞ ﺗﻨﺰﻳﻞ ﻭ ﻳﺎ ﺗ= ﺠﺪﻳﺪ ﺁﻧﻬﺎ ﺩﺭ ﺣﺎﻓ&= #65224;ﻪ، ﻭﺣﺘﻰ ﺗﺪﺍﻋﻰ &= #65235;ﮑﺮﻯ ﺍﺯ ﺁﻧﻬﺎ ﺻﻮﺭ&= #65173; ﻣﻴﮕﻴﺮﺩ.ﮐﻪ ﻗ&= #65166;ﺑﻞ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﺗ&= #65194;ﺍﻋﻰ ﻣﻌﺎﻧﻰ ﺍﻧﺴﺎ&#= 65253; ﻏﻴﺮ ﺍﻟﻬﻰ ﻧﻴ&= #65204;ﺖ.ﻫﺮﭼﻪ ﮐﻪ ﻓﻴﻠﺴﻮﻑ ﻭ = ﺭﻭﺍﻥ ﺷﻨﺎس ﻫﻢ ﺑﺪﺍ&#= 65255;ﺪ . ﮐﻠّﻰ ﺳﺎﺯﻯ ﺩ= ﺭ ﺫﻫﻦ ﻳﻚ ﻋﻤﻞ ﺳ= ﻤﺒﻮﻟﻴﻚ ﺍﺳﺖ،ﮐﻪ ﻧﻤﻴ= 5176;ﻮﺍﻧﻴﻢ ﺍﺯ ﻣﮑﺎﻧﻴﺴﻢ &= #65203;ﻤﺒﻮﻟﻴﻚ ﺳﺎﺯﻯ ﺫﻫﻦ، ﺳ&#= 65198;ﺩﺭ ﺑﻴﺎﻭﺭﻳﻢ &#= 65199;ﻳﺮﺍ ﺯﺑﺎﻥ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﭼ&= #65262;ﻥ ﺗﻨﺰﻳﻞ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ،ﻣﻌﻤﻮﻟᥴ= 6; ﮐﺎﻣﻞ ﺻﻮﺭﺕ ﻧ&= #65252;ﻰ ﮔﻴﺮﺩ.ﻭ ﻳﺎ ﺧﻄ= ﺮ ﺁﻥ ﺑﺮﺍﻯ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﺍﺯ ﺩﺷﻤ&= #65256;ﺎﻥ ﻭﻟﺎﻳﺖ،ﺍﺯ ﺁ= 5191;ﻮﻧﺪﻫﺎﻯ ﺗﮑﻔﻴﺮ ﮐﻨﻨﺪ&#= 65257; ﻫﺴﺖ.ﭘس ﺑﺎﺯ ﻫ&= #65256;ﺮﺟﺪﻳﺪﻯ ﺩﺭ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺫﻫﻦ ﺻﻮﺭﺕ = ﻣﻴﮕﻴﺮﺩ،ﮐﻪ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩﺭﺍ،ﺑﺎﺯ = 5203;ﻤﺒﻮﻟﻴﻚ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; </spa= n>ﻣﻴﮕﻮﻳﺪ.ﻣʄ= 05;ﺮ ﺑﺴﺎﻟﮑﺎﻥ ﺷﺎ&#= 65267;ﺴﺘﻪ، ﮐﻪ ﺗﻨﺰﻳﻞ ﻣﻨ&= #65220;ﻘﻰ ﺑﻴﺸﺘﺮ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﺍﻣﺎ ﺩﺭ ﺗﺼﻮﺭ ﮐﻠّ&#= 65264; ﺫﻫﻨﻰ،ﺭﺳﻴﺪA= 257; ﺍﺯ ﺗﺼﻮﺭﺍﺕ ث&#= 1575;ﻧﻮﻳﻪ ﺟﺪﻳﺪ،ﻋﻤﻠﺎ = 5251;ﺮﺑﻮﻁ ﺑﺸﮑﻞ ﺧﺎﺭﺟﻰ &= #65203;ﻮﮊﻩ ﺍﺳﺖ.ﻭ ﺩﺭﺳﺖ ﺗ= ﺮ ﺍﻳﻨﮑﻪ،ﻣﺤﺪA= 261;ﺩ ﺑﺒﺮﺧﻰ ﻗﺴﻤﺘ&#= 65260;ﺎﻯ ﺑﺪﻥ ﻭ ﺻﻮﺭﺕ ﺍ= ﺳﺖ،که ﻘﺎﺑﻞ ﺣﻔﻆ ﺍﻧ&= #65204;ﺎﻥ ﻣﻴﺒﺎﺷﺪ . ﻭﺑﺎ= ﻳﺪ ﻓﺮﻕ ﺑﻴﻦ ﮐﻠّ&#= 65264; ﺑﻴﻨﻰ ﺍﺯ ﻇﺎﻫ&= #65198; ﺟﺰﺋﻴّﺎﺕ ﺑﺎ &#= 64400;ﻠّﻰ ﺑﻴﻨﻰ ﺫﻫﻦ ﺍﺯ = ﺍﻣﻮﺭ ﻣﻌﻨﻮﻯ ﻭﻧﺼﻮ&#= 65197;ﺍﺕ ﮐﻠّﻰ ﻣﻔﺎﻫﻴ= 5250; ﻭﮐﻠّﻰ ﺑﻴﻨﻰ &#= 65207;ﻬﻮﺩﻯ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻓ&= #65198;ﻕ ﮔﺬﺍﺭﺩ.ﮐﻪ ﻫﺮ&= #64400;ﺪﺍم ﺠﻬﺎﻧﻰ ﺧﺎص ﺨ&#= 65262;ﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺍ&= #65255;ﺴﺎﻥ ﻋﻨﺎﻭﻳﻦ ﻭﺍﺣ&#= 65194;ﻯ ﺑﺮ ﺁﻧﻬﺎ ﻣﻴﮕ&= #65196;ﺍﺭﺩ،ﮐﻪ ﮐﻠّﻰ ﺳﺎﺯﻯ ﻣ&#= 65268;ﮑﻨﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #64400;ﻠّﻰ ﺫﻫﻨﻰ،ﻧﻪ ﮐﺎ= 5251;ﻞ ﺍﺳﺖ ﻭﻧﻪ ثاﺑ= 5174;.ﮐﻪ ﺳﻴّﺎﻟﻬﺎﻯ ﻣ= 5194;ﺍﻡ ﺩﺭ ﺗﻐﻴﺮ ﺍﺳﺖ.= ﺍﮔﺮ ﺯﻣﺎﻧﻰ ﺳﻮﮊﻫ&#= 65166;ﻯ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65239;ﺮﺍﺭ ﻧﮕﻴﺮﺩ،ﭘس ﺍA= 199; ﺭﺳﻴﺪﻥ ﺑﺂﻥ ﻣ&= #65252;ﮑﻦ ﺍﺳﺖ ﻧﺸﻨﺎﺳﻴ&#= 65250;. ﻣثل ﺍﻳﻨﮑﻪ ﻣ= 5254; ﺩﺧﺘﺮ ﺧﻮﺩﺭﺍ &= #64344;س ﺍﺯ ﺩﻩ ﺳﺎﻝ ﻧﺸ= ﻨﺎﺧﺘﻢ.ﻣﮕﺮ ﺑﻤﻌﺮﻓﻰ ﺩﻳﮕ&#= 65198;ﺍﻥ.ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻰ ﺗ= ﻐﻴﻴﺮ ﺗﺼﻮﺭ ﻣﻴﮑﺮﺩ&#= 65249;.ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨﻴﻢ ﺍﻳﻦ ﮐ&= #65248;ّﻰ ﺑﻴﻨﻰ ﺷﻴﺌﻰ، &#= 65259;ﻤﺎﻥ ﺩﻳﺪن اﺯ( ﺣﺪﻭ&#= 65193; ﺷﻴﺌﻰ) ﺍﺳﺖ.ﻳﺎ= ﻫﻤﺎﻥ ﻣﺮﺯﻫﺎﻯ ﺧﺎﺭ&#= 65183;ﻰ ﺷﻴئ ﺍﺳﺖ ﻭﻣﺤ&#= 65268;ﻂ ﺧﺎﺭﺝ ﺍﺯ ﺷﻴئ &= #65261;ﺑﺎ ﺍﻗﺪﺍﻡ ﺍﺳﻢ ﮔ&= #65196;ﺍﺭﻯ.که ﻴﻚ ﺷﻨﺎﺧت ﻨﺎ&#= 65239;ﺺ ﺍﺯ ﺃﻣﺮﻯ ﻧﺎﺳ&= #65262;ﺗﻰ ﻣﺎﺩﻯ ﺍﺳﺖ.ﻭ ﺗ= ﺤﺪﻳﺪ ﻭﮐﺎﺭ ﺑﺮﺩ ﺍﻳ&= #65254; ﺗﺼﻮﺭ ﮐﻠّﻰ ﻳ&#= 65166; ﺟﺰﺋﻰ ﺍﺯ ﺷﻴﺌ&= #65264;،ﺑﺎﺯ ﺑﺮﺣﺴﺐ ﻣﻨﺎﻓ&#= 65226; ﺷﺨﺺ،ﻭﻳﺎ ﺗﻤ= 5198;ﮐﺰ ﺑﺮﺍﻯ ﺗثبیت ʋ= 53;ﻥ ﺩﺭﺣﺎﻓﻈﻪ ﺍﺳ&#= 65174;. ﻭﻟﺬﺍ ﺩﺭ ﺗﻤﺎ&= #65249; ﻣﺮﺍﺣﻞ ﺷﺮﻭﻉ &= #65193;ﺧﺎﻟﺖ ﻭ ﺍﻧﺤﺮﺍﻑ ﺩﺍ&= #65193;ﻥ،ﻭﮐﺸﺎﻧﺪʌ= 53; ﺷﻨﺎﺧﺖ &#= 65169;ﺴﻮﻯ ﻣﻨﺎﻓﻊ ﺍﺯ ﻃﺮ&= #65233; ﻧﻔس ﺍﻣّﺎﺭﻩ = 5267;ﺎ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65198;ﺣﺴﺐ ﺩﺭﺟﻪ ﭘﺎﮐﻰ ﻳ&= #65166; ﺁﻟﻮﺩﮔﻰ ﺍﻳﻦ &= #65175;ﺄثیر ﻓﺮﻕ ﻣﻴﮑﻨﺪ.ﻭ&= #65251;ﻨﺎﻓﻊ ﻧﻴﺰ ﻓﺮﻕ ﻣﻴﮑ&= #65256;ﻨﺪ،ﮐﻪ ﭼﻘﺪﺭ ﻧﻔﻊ ﺩﺭ = ﺑﺮﺩ ﺩﻭﺭﺗﺮ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ. ﮐﻪ ﺩﺭ ﺳ= ;ﺎﻟﻚ ﻣﺘﻤﺮﮐﺰ ﺑﻘﺼ&#= 65194; ﺗﺰﮐﻴﻪ ﻧﻔس ﺭ&#= 65165;ﻫﻰ ﺑﻨﻔس ﺍﻣّﺎﺭA= 257; ﺿﻌﻴﻒ ﺷﺪﻩ ﻧﻤ&= #65268;ﺪﻫﺪ. ﻭ ﺑﺎ ﻋﺸﻖ ﻧﻴﺮ= ﻭﻣﻨﺪ ﻭﮐﺎﺭ ﻣﺪﺍﻭﻡ&#= 1548;ﺗﻮﺳّﻞ ﺳﻠﻮﮐﻰ ﮐﺎﺭﻫ&#= 65166;ﻯ ﺍﻟﻬﺎﻡ ﮔﻴﺮﻯ&#= 1548; ﻳﺎ ﺗﺪﺍﻋﻰ ﻭ ﺳ= ﭙس ﺗﻨﺰﻳﻞ ﮐﻠّﻴ= 5166;ﺕ ﻭﺗﺠﺮﺑﻴّﺎﺕ = 5169;ﺎﻟﻔﺎﻅ ﻣﻔﺎﻫﻴﻢ ﻣﺎﺩ&#= 65263;،ﺑﺤﻘﻴﻘﺘﻬᥴ= 6;ﻯ ﺩﺭﻳﺎﻓﺘﻰ ﻳﺎ &= #65175;ﻨﺰﻳﻞ ﺑﻴﺎﻧﻰ،ﭼﻪ ﺭ= 5203;ﺪ ﺩﺭ ﺗﺪﺍﻋﻰ ﻫﺎ&= #65263; ﺑﻌﺪﻯ،ﻧﺰﺩﻳ@= 401;ﺘﺮ ﺍﺳﺖ،ﮔﺮﭼﻪ ﺑ= 5188;ﻘﻴﻘﺖ ﻣﻄﻠﻖ ﻧﺮﺳﺪ .<o:p></o= :p> = 5251;ﻴﺘﻮﺍﻥ ﮔﻔﺖ،ﻭﺣﺪﺕ ﺫ= 5165;ﺕ ﺷﻴﺌﻰ ﺩﺭ ﺫﻫﻦ&= #1548; ﻭﺣﺪﺕ ﻣﻮﺿﻮﻉ &= #65191;ﺎﺭﺟﻰ ﻳﮑﻰ ﺍﺳﺖ، ﻭﻟ&#= 65264; ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ.ﺍﻣﺎ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﻭﺣﺪﺕ ﺷ&= #65268;ﺌﻰ،ﺣﺘی ﺪﺭﺭؤﻳﺎ ﺩﻳﺪ= 5253; ﻫﺴﺖ،ﻭﻟﻰ ﺍﮐ= 579;ر ﻓﻌﺎﻟﻴّﺖ ﺫﻫ= 5256;ﻰ ﮐﺎﻣﻞ ﺍﻟﻬﻰ،= 5165;ﻣﻮﺭ ﻣﻌﻨﻮﻯ ﻭﻣﻴﻨ&#= 65262;ﻯ ﺍﺳﺖ.ﻭﻧﻪ ﺍﻣﻮ&= #65197; ﻧﺎﺳﻮﺗﻰ،ﻭ ﺑ= 5198;ﺧﻮﺭﺩ ﺑﺎ ﺍﻣﻮﺭ ﻣﺎﺩ&= #1740; که ﺗﻮﺟّﻰ ﮔﺬA= 197;ﺍﻥ ﺍﺳﺖ.ﺍﮔﺮ ﺑﻨﻔ&= #65226; ﮐﺎﻣﻞ ﻳﺎ ﺳﺎﻟ&= #65242; ﺍﻭ ﺑﺎﺷﺪ. ﻭ ﻳﺎ= ; ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺩﻓﻊ ﺿﺮ&= #65197;ﻯ ﺍﺯ ﺳﺎﻟﻚ.ﻭﺣﺪ&= #65173; ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ &= #65175;ﻮﺟّﻪ،ﻋﻤﻠᥴ= 6; ﺍﺯ ﻇﺎﻫﺮ ﺁﻥ ﺍ= ﺳﺖ،ﻭﻧﻪ ﻣﺤﺘﻮﻳﺎﺕ ﺫﺍ&#= 65175;ﻰ ﺁﻥ.ﻭ ﺩﺭ ﺗﻮﺟّ&= #65258; ﺧﺎﺭﺟﻰ،ﺫﻫﻦ = 5165;ﻳﻦ ﺩﻭ ﻭﺣﺪﺕ ﺭﺍ ﺩ= ﺍﺭﺩ.ﻭﺩﺭ ﺗﻮﺟﻴﻪ ﺑﺎﻃﻨ&#= 65264; ﺳﺎﻟﮑﺎﻥ ﻭ ﺍﻭ&= #65247;ﻴﺎ،ﺑﺎﺯ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩ ﺑﺎ ﺳﻮﮊه ﻫﺎی اﻟﻬی ﺮﺍ ﺩﺍﺭ= 5255;ﺪ.ﮐﻪ ﻣﻘﺼﻮﺩ ﺭﺳﻴﺪ&#= 65253; ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ &= #65165;ﺣﺴﺎﺳﻰ ﺧﻮﺩ ﺑﺎ ﻣﺮﺍﺗ&= #65168; ﺷﻬﻮﺩﻯ ﺍﺳﺖ،= 5261;ﻧﻪ ﺑﺎ ﻣﻔﺎﻫﻴﻢ ﺍ&= #65247;ﻔﺎﻅ ﻭﮐﻠﻤﺎﺕ.ﮔﺮﭼ&#= 65258; ﺗﻨﺰﻳﻞ ﺑﮑﺎﺭ &= #65251;ﻴﺒﺮﻧﺪ.ﻭ ﺣﺘﻰ ﺩﺭﻙ ﻭﺣﺪ&= #65173; ﻭﺟﻮﺩ ﺩﺭ ﺳﺎﻟ&= #65242;،ﮔﺮﭼﻪ ﺳﺨﺖ ﻭ ﻃﻮﻟﺎﻧ&= #65264; ﺍﺳﺖ.ﻭﻟﻰ ﺣﻘﻴ&= #65240;ﺘﻰ ﺗﺮ ﺍﺯ ﻭﺣﺪﺕ ﻫ= ﺎﻯ ﺫﻫﻨﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﺍﮔﺮ ﻭﺍﻗﻌ&= #65264; ﻫﻢ ﺑﺎﺷﺪ ﺣﻘﻴ&= #65240;ﻰ ﻧﻴﺴﺘﻨﺪ.ﺯﻳﺮ&#= 65165; ﻣﺤﺪﻭﺩ ﺑﺮﻭﺍ&#= 65169;ﻂ ﺧﺎﺭﺟﻰ ﺑﺎﻫﻢ &= #65251;ﻴﺒﺎﺷﺪ . <o:p></o:p> = 5165;ﻳﻨﮑﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ&#= 1548;ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻥ ﻭﺍﺣﺪ،&#= 65255;ﻤﻴﺘﻮﺍﻧﺪ ﺑﺒﻴﺶ ﺍﺯ ﻳﻚ ﻧ= ﻘﻄﻪ ﻭ ﺳﻮﮊﻩ ﻳﺎ ﺟﺰ= ﺋﻰ ﻧﻈﺮ ﮐﻨﺪ،که هرﺩﻭ ﻭﺣﺪﺕ ﺳ= 5166;ﺯی ﺮﺍ ﻧﻤﻴﺘﻮﺍﻧ&#= 65194; ﺑﺎﻫﻢ ﺑﮑﻨﻨﺪ.&= #65255;ﻤﻴﺪﺍﻧﻨﺪ ﮐﻪ ﻋﻤﻠﺎ ﻫﻢ ﻋ= ﻤﻞ ﺗﻮﺟّﻪ ﮐﺮﺩﻥ= 548;ﻭ ﻫﻢ ﻋﻤﻞ ﺗﻮﺣﻴ&= #65194; ﺫﻫﻨﻰ ﻭﮐﻠّﻰ &#= 65203;ﺎﺯﻯ ﺍﺯ ﻣﻔﻬﻮﻡ، ﺳ&#= 65198;ﺍﺳﺮ ﮐﺎﺭﻣﺮﺍﺗﺐ ﺍ&#= 65247;ﻬﻰ ﺍﺳﺖ.ﻭ ﺳﺎﻟﻚ ﺩ= ﺭ ﺗﻤﺮﮐﺰ ﻫﻴﭻ ﮐ&= #65166;ﺭﻯ ﻧﻤﻴﮑﻨﺪﻭﻓﮑ= 5198;ﻯ ﻧﺪﺍﺭﺩ،ﻭ ﺣﺮ= 5235;ﻰ ﻧﻤﻰ ﺯﻧﺪ.ﻭﺗﻨ&= #65260;ﺎ ﻋﺸﻖ ﻭ ﻋﺎﻃﻔﻪ = ﺑﻤﻌﺒﻮﺩ ﺍﻟﻬﻰ ﺧﻮﺩ &#= 65193;ﺍﺭﺩ.ﮐﻪ ﻭﺳﻴﻠﻪ ﺗﻮﺳّ= 5246; ﻋﺒﺎﺩﻯ ﺍﻭ ﺍﺳ&= #65174;. ﻭ ﺳﺎﻟﻚ ﺩﺭ ﺍﺭ= ﺗﺒﺎﻁ ﺑﺎ ﺧﺪﺍﻭﻧﺪ،= 5165;ﺯ ﻃﺮﻳﻖ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺣﺮﻓﻰ ﻧﺪﺍﺭﺩ&#= 1548; ﺟﺰ ﺍﺑﺮﺍﺯ ﻋﺸ&= #65238; ﻭ ﭘﺮﺳﺘش عشق = 48;ﻭﺑﺎ ﻭﺍﺳﻄﻪ ﺍﻟﻬﻰ &= #65169;ﺠﺎﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ &= #65175;ﺎ ﻋﻤﻠﻴّﺎﺕ ﺗﺤ= 5248;ﻴﻪ ﻭ ﺗﺨﻠﻴﻪ،ﺑﻮ= 5203;ﻴﻠﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺳﺖ ﺑﺪﻫﺪ. ﻳﻚ ﻓﺮﺩ= ﻭ ﺷﺨﺺ ﻣﻨﻈﻮﺭ ﻳ&= #65242; ﻭﺍﺣﺪ ﮐﻠّﻰ ﻋ&#= 65216;ﻮﻯ </spa= n>ﺍﺳﺖ. ﮐﻪ ﻫﺮ &#= 65183;زء ﺁﻥ ﺩﺍﺭﺍﻯ ﺻﻔ&= #65166;ﺕ ﺧﺎﺹ ﺧﻮﺩ،ﻭ ﺍ&#= 65199; ﻟﺤﺎﻅ ﺍﺭﺗﺒﺎ&#= 65217; ﺑﺎ ﮐﻞ ﺍﺳﺖ.ﻭ ﺍ= ;ﻳﻦ ﭼﻨﻴﻦ ﮐﻠّﻰ ﺗ&#= 65256;ﻬﺎ ﺟﻤﻊ ﺍﺟﺰاء ﻧ= 5268;ﺴﺖ، ﺑﻠﮑﻪ ﺍﺟﺰاء = 5251;ﺘّﺤﺪ ﺩﺭ ﺭﻭﺍﺑﻂ ﺑﺎ = ﮐﻞ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﭼﻨ= ﻴﻦ ﮐﻠّﻰ ﺗﻨﻬﺎ ﻳ&#= 65242; ﻣﻮﺿﻮﻉ ﺍﺻﻠﻰ &= #65197;ﺋﻴﺴﻰ، ﺩﺭ ﻳﻚ ﻟﺤﻈﻪ ﻣ= ﻌﻴﻨﻰ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﺍ&= #65267;ﻦ ﻭﺟﻮﺩ ﺗﮑﺎﻣﻠ&#= 65264; ﺯﻧﺪﻩ ﺍﺳﺖ.ﻭﻣ&= #65262;ﺟﻮﺩﺍﺕ ﻏﻴﺮ ﺗﮑﺎﻣﻠﻰ&#= 1548;ﮐﻠّﻰ ﺑﻴﻨﻰ ﺁﻧﻬﺎ ﻫ&= #65252;ﺮﺍﻩ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺗ&= #65262;ﺩﻫﺎﻯ ﺭﻭﻯ ﻫﻢ ﺭﻳﺨﺘ&= #65258;،ﭼﻮﻥ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻧ&= #65194;ﺍﺭﺩ.ﮔﺮﭼﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﺻﻮ&= #65197;ﺕﺗﺮﺍﮐﻤﻰ ﻭﻳﺎ ﺣﺘّﻰ ﺻﻮ&#= 65197;ﺕ ﻫﻨﺪﺳﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ،ﮐﻪ ﺑ= 5166;ﺯ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻦ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ، ﮐﻪ ﺁﻧﺮ&#= 65165; ﻫﻤﻪ ﻣﻰ ﺑﻴﻨﻨ&= #65194; ﻭﻧﺎﻣﻰ ﺑﺮﺁﻥ &= #65251;ﻴﮕﺬﺍﺭﻧﺪ.ﺩ= 5197; ﺣﺎﻟﻴﮑﻪ ﻓﻌﻞ &= #65175;ﻮﺟّﻪ ﻧﻴﺰ ﻣﺮﺍﺗﺒﻰ &= #65193;ﺍﺭﺩ ﻣﺎ= ﺩﺭ ﺧ᥾= 2;ﺩﻣﺎﻥ ﻓﮑﺮ ﻣﻴﮑﻨﻴﻢ&#= 1548;ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻟﺤﻈﻪ = ﻣﺸﻐﻮﻝ ﺑﭽﻨﻴﻦ ﮐﺎﺭﻯ &= #65259;ﺴﺘﻴﻢ.ﻭ ﻫﺮﻳﻚ ﺍﺯ ﻣﺎﻧ&= #65268;ﺰ ﻣﺠﻤﻮﻋﻬﺎﻯ ﮐ&#= 65166;ﻣﻞ ﺍﺯ ﺍﻓﻌﺎﻝ ﺩﻧ&= #65170;ﺎﻝ ﻫﻢ ﺩﺍﺭﻧﺪ.ﻭﻟ&= #65264; ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ = ﻳﻚ ﻓﻌﻞ ﺍﺻﻠﻰ ﻭﻣ&= #65198;ﮐﺰﻯ ﻫﺴﺖ،ﮐﻪ ﻧﻈﺮ &#= 65191;ﺎﺹ ﻣﺎ ﻣﺪﺍﻡ ﻣﺘﻮ&= #65183;ّﻪ ﺁﻥ ﺍﺳﺖ.ﮔﺮﭼﻪ = ﺍﻓﻌﺎﻝ ﺩﻳﮕﺮﻯ ﺑﺎ ﺁﻥ = ﺍﺷﺘﺮﺍﻙ ﺩﺍﺭﺩ،ﻭﺑﺎ ﺁ= 5253; ﻣﺘّﺤﺪ ﺍﺳﺖ.ﻭ &= #65165;ﻓﻌﺎﻝ ﻫﻢ ﻫﺴﺘﻨﺪ،ﮐ= 5258; ﺭﺍﺑﻄﻪ ﮐﻤﺘﺮ &= #65267;ﺎ ﺑﺪﻭﻥ ﺭﺍﺑﻄﻪ &= #65169;ﺎ ﻓﻌﻞ ﺍﺻﻠﻰ ﻫﺴ&= #65176;ﻨﺪ.ﻭﻟﻰ ﻫﺮﮔﺰ ﺍﻳﻦ ﺍﻓ&= #65228;ﺎﻝ ﺟﻨﺒﻰ، ﻣﺎﻧﻊ &#= 64400;ﺎﺭ ﻓﻌﻞ ﺍﺻﻠﻰﻧﻴ&#= 65204;ﺖ. ﺁﻥ ﻓﻌﻞ ﻭ ﻓﻌﻞ= ﮐﻨﻮﻧﻰ،ﺣﺎﮐ= 5250; ﺑﺮ ﻧﻔس ﺁﻟﻮﺩ&#= 65257; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65165;ﺳﺖ.ﻟﺬﺍ ﻫﺮﻳﻚ ﺍﺯﻣﺎ ﻧ&= #65252;ﻮﻧﻬﺎﻯ ﺍﺯ ﻓﻌﻞ ﺍﻳﺠﺎ&= #65169;ﻰ ﻣﺸﺒﺘﻮﻓﻌّﺎA= 245;،ﻭ ﻧﻤﻮﻧﻪ ﺳﺎﺩﻫ&#= 65166;ﻯ ﺍﺯ ﺑﺮﺷﻬﺎﺋﻰ &= #64400;ﻪ ﻫﻤﮕﻰ ﻧﺴﺒﺖ ﺑ&= #65236;ﻌﻞ ﺍﺳﺎﺳﻰ ثاﻧﻮA= 263; </spa= n>ﻫﺴﺘﻨﺪ.ﻭ ﻫA= 268;ﭻ ﮐﺪﺍﻡ ﻣﺰﺍﺣﻢ &= #65235;ﻌﻞ ﺍﺻﻠﻰ ﻧﻴﺴﺘﻨ&#= 65194;.ﭼﻪ ﺍﮔﺮ ﻣﺎﻧﻌﻰ ﻭ&= #65251;ﺰﺍﺣﻤﺘﻰ ﺍﻳﺠﺎﺩ ﮐﻨﻨﺪ&#= 1548;ﺗﻤﺎﻣﻰ ﻧﻤﻮنه ها ﺑﻬʌ= 50; ﻣﻴﺨﻮﺭﺩ.ﻭ ﺑﺮﺵ ﻧﺎﺭﺍﺣﺖ &= #64400;ﻨﻨﺪﻩ ﻓﻌﻞ ﻣﺮﮐﺰﻯ ﺟ&= #65194;ﻳﺪﻯ ﺑﺎﻋث ﻣﻴﺸﻮﺩ.&#= 65261; ﺍﻳﻦ ﺑﺮﺵ ﺗﺎﺝ = ﻓﻌﻞ ﻭﺍﺣﺪ ﺩﺭ ﻟﺤﻈ&= #65258; ﻓﻌﻠﻰ ﻣﻴﺸﻮﺩ. = ﻭ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮ&= #65193;،ﮐﻪ ﺟﻮﺍﻧﺐ ﻣﺨﺘﻠ&#= 65234; ﺷﺨﺺ،ﭼﻨﺎﻥ ﺑ= 5166;ﻫﻢ ﻧﺰﺩﻳﻚ ﻭﻣﺘﺤ&#= 65194; ﻣﻴﺸﻮﻧﺪ، ﮐﻪ &#= 64404;ﻮﺋﻰ ﻋﻠﺎﻣﺖ ﻣﺸﺨّ= 5212;ﻪ ﻭ ﺍﺣﺴﺎس ﺁﻥ ﻓ&= #65198;ﺩﻳّﺖ ﻣﻴﺸﻮﺩ.ﻳﻌﻨﻰ &= #65165;ﺗﺼﺎﻝ ﺯﻣﺎﻥ ﺩﺭﻓﻌﺎ&#= 65247;ﻴّت اﺟﺰاء،ﻫﺮ ﻧ᥸= 4;ﻖ ﻭﻫﺮ ﻧﻈﺎﻣﻰ،= 5165;ﻳﻦ ﻧﺴﻖ ﺭﺍ ﮐﻞّ ﻣ&= #65176;ﮑﺎﻣﻞ ﻣﻴﮑﻨﺪ ﺍﺯ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭﺣﺎﻝ ﻓﻌﻞ ﻓ&= #65198;ﺩ ﺍﺳﺖ.ﻳﺎ ﻫﻤﺎﻥ = ﮐﻞ ﭘﻴﻮﺳﺘﻪ ﺍﺯ ﺍ&= #65183;ﺰﺍٴ،ﻣﺎﻧﻨ᥷= 4; ﻧﻘﺶ ﻗﻄﻌﺎﺕ ﻳ&= #65242; ﻣﺎﺷﻴﻦ، ﮐﻪ ﻫ&#= 65198;ﻳﻚ ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﻣ&= #65268;ﮑﻨﺪ. ﻭﮐﻞ ﻣﺎﺷﻴﻦ ﺣ&= #65198;ﮐﺖ ﺑﺎ ﮐﺎﺭﻯ</s= pan> &#= 65197;ﺍ ﻣﻴﮑﻨﺪ،ﮐﻪ ﺑ= 5194;ﻥ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺩ&= #65197; ﺟﺴﻢ ﻭﺫﻫﻦ ﻭ ﺭ= ﻭﺍﻥ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﻫ&= #65250; ﺁﻫﻨﮕی اﻓﻌﺎA= 245; ﺗﻤﺎﻡ ﺍﺟﺰاءA= 261; ﻗﻄﻌﺎﺕ ﺩﺭﮐﻞ&#= 1617; ئﻋﻀﻮﻯ ﻭﺍﻭﺭ= 4404;ﺎﻧﻴﻚ ﺍﻧﺴﺎﻥ ﻫﺴﺖ.ﻓ&= #65198;ﺩ ﻭﺍﺣﺪ ﻣﺘﺤﺪ ﺍ&= #65199; ﺍﺟﺰﺍٴ ﺑﺮﺍﻯ &#= 65165;ﺗﺤﺎﺩ ﺍﺟﺰﺍﻯ ﺧﻮﺩ، &#= 65255;ﻴﺎﺯﻯ ﺑﻤﺮﮐﺰ ﻣﮑﺎﻧ&#= 65264; ﻧﺪﺍﺭﺩ.ﮐﻪ ﮔﻮ&= #65163;ﻰ ﻣﻐﺰ ﻳﺎ ﻏﺪﻩ ﻫ= ﻴﭙﻮﻓﻴﺰ ﻭ ﻏﻴﺮﻩ،ﻣﺮﮐ= 5200; ﻣﺎﺷﻴﻦ ﺗﻦ ﺍﻧ&= #65204;ﺎﻥ ﺑﺎﺷﺪ. ﺗﻨﻬﺎ ﺍ= ﺗﺤﺎﺩ ﺍﺟﺰاء ﻟﺎﺯﻡ = 5193;ﺍﺭﺩ،ﺗﺎ ﺑﻌﺪ ﺍﺟﺰﺍﻯ ﻭ&= #65165;ﺣﺪ ﺩﻳﺪﻩ ﺷﻮﻧﺪ.ﻭ&= #65227;ﻤﻞ ﮐﻨﻨﺪ ﻭ ﺍﻳﻦ ﻣ= ﺮﮐﺰ ﻋﻤﻠﺎ ﺩﺭ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﻣﺠﻤﻮﻋﻪﺍی ﺠ= 5200;ﺋﻰ ﮐﺎﺭهم ﺁﻫﻨﮓ = 4400;ﻠّﻰ ﺩﺍﺷته ﺒﺎﺷﺪ.= 5261;ﻟﻰ ﻣﺮﮐﺰ ﻭﺭﻫﺒﺮ&#= 65263; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ.ﻭ ﺍﻳن ﮋﻧﺘﻴﻚ ﺭ&#= 65261;ﺣﻰ ﻣﺎﺩﻯ ﻧﻴﺴﺖ.ﺩ&= #65197; ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻫﻤﺎﻥ ﺭ&= #65261;ﺡ ﺣﻴﻮﺍﻧﻰ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ،ﻭﻗ᥸= 4;ﻤﺖ ﻧﺎﻣﺮﺋﻰ ﻭ ﺧﻮ&= #65193; ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﮐ&= #65258; ﺩﺭ ﺍﻧﺴﺎﻥ ﻧﻴ&= #65204;ﺖ،ﺑﻠﮑﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻥ = ﻏﺮﻕ ﺍﺳﺖ.ﻭ ﭘﺎﮐﺴﺎ&= #65199;ﻯ ﺳﻠﻮﮐﻰ ﺍﻳﻦ ﺭ&= #65261;ﺡ ﺣﻴﻮﺍﻧﻰ،ﺍﺯ = 5251;ﻌﺎﻳﺐ ﻭ ﻧﻮﺍﻗﺺ ﻭ ﺍﻧ= ﺤﺮﺍﻓﺎﺕ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋ= ;ﻘﻴﺪه ﻫﺎ، ﭘس ﺍﺯ ﮐﺴ&#= 65168; ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ،ﺑﻤﺮﺍﺗʋ= 70;ﻰ ﺍﺯ ﺭﻭﺡ ﺍﻟﻬﻰ = ﻣﻴﺮﺳﻨﺪ. ﻫﻔﺖ ﮐﻠﺎس ﻭ ﻃ&= #65170;ﻘﻪ ﺷﻬﻮﺩﻯ ﻭ ﻣﻘﺎ&= #65249; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻣﻴﺴّﺮ &#= 65165;ﺳﺖ. ﭘس ﺍﺗﺼﺎﻝ ﺯﻣ&#= 65166;ﻥ ﻣﻄﺮﺡ ﺍﺳﺖ،ﻧ= 5258; ﻣﺮﮐﺰ ﻣﺎﺩﻯ.ﻭ&= #65199;ﻣﺎﻥ ﺍﺯ ﻧﻮﻉ ﮐﻴﻔﻴ&= #1617;ﺖ ﺍﺳﺖ،ﻭﻧﻪ ﭼﻮ= 5253; ﻣﮑﺎﻥ ﺩﺭ ﻣﺎﺩ&= #65267;ّﺎﺕ ﻭ ﺍﺣﺴﺎس ﺍﻳﻦ &= #65199;ﻣﺎﻧﻬﺎ ﺩﺭ ﻧﻔس ﻳﺎ ﺭﻭ&= #65165;ﻥ ﻭﻣﺮﮐﺰ ﻫﺴﺘﻰ&#= 65165;ﻧﺴﺎﻥ، ﻧﻘﺶ ﺧﻮﺩﺭﺍ ﺍ&= #65267;ﻔﺎ ﻣﻴﮑﻨﺪ ﻭﺍﻳﻦ &= #65199;ﻣﺎﻥ ﺍﺯ ﺃﺯﻝ ﺑﺮﺍﻯ = ﺭﻭﺡ ﻓﺮﺩﻯ ﺁﻏﺎﺯ ﺷ&= #65194;ﻩ،ﻭﺍﺯﻧﺮﺩʋ= 69;ﺎﻥ ﺑﺴﻴﺎﺭ ﺩﺭﺍﺯ &= #65165;ﻧﻮﺍﻉ ﺗﺤﺖ ﺟﻤﺎﺩ= ;ﻯ،ﻭﺟﻤﺎﺩﻯ ﺑﺎﻧﻮﺍﻉ ﺩﺭﺍ&#= 65199; ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ،ﺑﻮﺩﻩ، ﮐﻪ ﺍﻣﺮﻭﺯ ﺩﺭ = ﺳﻠﺴﻠﻪ ﺩﺭﺍﺯ ﻫﺰﺍﺭ ﺑ&= #65166;ﺭﻩ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻣﻴﺮﺳﺪ.ﺗﺎ ﺑﺘ&= #65194;ﺭﻳﺞ ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ،ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﺻﺒ= ﺮ ﻭ ﻋﺸﻖ،ﻭ ﺩﻳﮕ&#= 65198; ﺷﺮﺍﻳﻂ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺑﺪﺳﺖ ﺑ&= #65268;ﺂﻭﺭﺩ،ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ ﺑﺎ &= #65259;ﻔﺖ ﺷﻬﻮﺩ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ، ﺑﺎﻳﻦ &#= 65259;ﻤﺎﻧﻰ ﮐﻤﺎﻝ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺧﻮﺩ ﺭﻭح ا= ﻟﻘﺪس ،ﻭﺗﺠﺴّﻢ ﺍﻭ = 5193;ﺭ ﺟﻬﺎﻥ ﺩﺭﺑﺎﺯ&#= 64404;ﺸﺖ ﺑﺨﻠق ﺒﺮﺳﺪ. ﻭ&= #65175;ﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ &= #65191;ﺪﺍﻭﻧﺪ،ﻗﺎʋ= 63;ﻢ ﻭ ﺍﻣﺎﻡ ﺯﻣﺎﻥ = ﺁﻥ ﺳﺎﻟﮑﺎن ﺨﻮﺍ= 5259;ﺪﺑﻮﺩ. ﮐﻴﻮﻣﺮث ﻭﻣﻴ= 5176;ﺮﺍ ﻭﺑﻮﺩﺍ ﻭﺯﺭﺩ&#= 65207;ت ﻮﻣﺴﻴﺢ ﻭﻧﻴﺰ&#= 65251;ﺤﻤﺪﻯ ﺯﻧﺪه ﺒﺮﺍی ﺴ= 5166;ﻟﮑﺎﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﺍﮔﺮ ﺑﻮﻟﺎﻳت ﻤﺤﻤ= 5194;ﻯ ﻋﻤﻞ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﮐﻪ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ&= #1548;ﺑﻮﻟﺎﻳﺖ ﺷﻬﻮﺩﻯ ﺍﻭﻟﻰ &= #65165;ﻟﻌﺰﻣﻬﺎﻯ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ.&= #65175;ﺎ ﭘس ﺍﺯ ﻣﺮﮒ ﻭ ﻫ= ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻬ&= #65208;ﺖ ﺳﻮﻡ ﺭﻭﺡ ﺩﺭ ﮐ= ﻨﺎﺭ ﻋﺮش ﺮﺣﻤﺎﻥ،A= 193;ﺭ ﺭﺟﻌﺖ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ، ﮐﻪ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﺍﺯ ﻧ= ﻈﺮ ﺍﻟﻬﻰ ﺁﻏﺎﺯﻣ&#= 65268;ﮕﺮﺩﺩ. ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ.ﺑﺎﻭﻟﺎ&#= 65267;ﺖ ﻣﻬﺪﻯ ﻣﻮ= ﻋﻮﺩ ﺳﻮﺷﻴﺎﻧس ﺁﺧ= 5198; ﺯﺭﺩﺷﺖ،ﮐﻪ ﺁ= 5191;ﺮﻳﻦ ﮐﺎﻣﻞ ﻭﻟﺎﻳﺖ &= #65203;ﻠﻮﮐﻰ ﻣﺤﻤﺪﻯ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ،ﺑﮑﺸﻒ ﻧ= 5262;ﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﺷ= 5260;ﻮﺩ ﻫﻔﺘﻢ ﻭ ﻋﺮﺵ ﺭ= ﺏّ ﺑﺮﺗﺮ ﻣﻴﺮﺳﺪ&#= 1548;ﮐﻪ ﺍﮐﻨﻮﻥ ﺣﺘﻰ ﻧ&= #65166;ﻣﻰ ﺍﺯ ﺁﻥ ﺭﺏّ ﺑﺮ&= #65175;ﺮ ﺍﺯﺭﺣﻤﺎﻥ ﻧﺪ&#= 65165;ﺭﻳﻢ ﮐﻪ ﻣﻬﺪﻯ ﺧﻮﺍ&= #65259;ﺪ ﮔﻔﺖ،ﻭ ﺍﻳﻦ ﻣ&#= 65260;ﺪﻳﻬﺎ ﺗﺎ ﺃﺑﺪ ﺑﻰ ﻧﻬ= ﺎﻳﺖ ﻫﺴﺘﻨﺪ. ﻭ ﻳﺎ ﺍ= ;ﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ، ﻭ&#= 65187;ﺪﺕ ﺫﺍﺕ ﻭﻭﺟﻮﺩ ﻓ&= #65198;ﺩ ﺍﻧﺴﺎﻥ،ﻣﺘﻀA= 252;ّﻦ ﻳﮑﺪﻳﮕﺮ ﻫﺴﺘ&#= 65256;ﺪ.ﻭﺑﺘﻨﻬﺎﺋ= 40; ﻮﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65255;ﻪ ﻭﺣﺪﺕ ﺷﺨﺺ،ﻭ &#= 65255;ﻪ ﺍﺣﺴﺎس ﺗﺠﺴّA= 250; ﺍﻳﻦ ﻓﺮﺩ.ﮔﺮﭼ&= #65258; ﺩﺭﺍﻧﺴﺎﻧﻬﺎ &#= 65193;ﺭ ﺁﻏﺎﺯ،ﻳﮑﺎﻳA= 242; ﺗﺠﺮﺑﻪ ﻫﺎﻯ ﺷ&= #65192;ﺺ،ﻭﻋﻨﺎﺻﺮ ﻫﺮ ﺗﺠﺮﺑﻪ ﻫﺮ&= #64380;ﻪ ﺑﺎﺷﺪ،ﺑﺼﻮﺭA= 173; ﻧﻤﻂ ﻭﻧﻤﻮﻧﻪ &= #65261;ﺍﺣﺪﻯ ﺩﺭ ﻣﻌﻨﻰ ﻣﻴﺸ&= #65262;ﺩ.ﻭ ﺍﻳﻦ ﺟﺎﻧﺐ ﺍﺗ&= #1617;ﺤﺎﺩ ﺍﺯ ﺗﺠﺎﺭﺏ ﺷﺨ&= #65210;،ﻣﻈﻬﺮﻯ ﺍﺯ ﻭﺣﺪﺕ ﺷﺨﺺ = ﺩﺭ ﺿﻤﻴﺮ (ﻣﻦ ) ﻣﻴﺸﻮ᥷= 3;.ﻭ ﺳﺎﻟﻚ ﺗﻤﺎﻡ ﺍ&= #65267;ﻦ ﻣﺠﻤﻮﻋﻪ ﺗﺠﺎ&#= 65197;ﺏ ﺑﻬﺮ ﻧﻈﺎﻣﻰ ﺑ&= #65166;ﺷﺪ ﻫﺴﺖ.ﻭ ﻳﺎ ﺗﻤﺮ= ﮐﺰ ﻣﺪﺍﻭﻡ ﺑﻬﻢ ﻣ&= #65268;ﺮﻳﺰﺩ،ﺗﺎﺑʋ= 66; ﺗﺨﻠﻴﻪ ﮔﺬﺷﺘ&#= 65258; ﺣﻴﻮﺍﻧﻰ ﻭﺣﺘ&#= 65264; ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺑﮑﻤﻚ ﺧﺪﺍﻭﻧﺪ ﻭ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ، ﻣﺮ= 5165;ﺗﺐ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65197;ﻭﺡ ﺗﺤﻠﻴﻪ،ﻭﺗث= 6;یت ﺻﻔﺎﺕ ﻧﻴﮑﻮﻯ &= #65165;ﻟﻬﻰ،ﻧﺰﺩﻳʌ= 42; ﺑﺼﻔﺎﺕ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ، ﺑﺠﺎﻯ &#= 65153;ﻥ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻗﺮﺍﺭﻣﻴﺪﻫﺪ.&#= 65175;ﺎ ﭘس ﺍﺯ ﺣﺼﻮﻝ ﺣ&= #65176;ّﻰ ﺃﻋﻠﻢ ﺍﻟﻬﻰ،= 5261; ﺭﺳﻴﺪﻥ ﺑﺴﺎﻟ&#= 65242; ﺑﺸﺮﻁ ﮐﺎﻓﻰ،= 5261;ﺣﺪّ ﺃﻗﻞ ﮐﻔﺎﻳﺖ ﺑ&= #65198;ﺍﻯ ﻧﺠﺎﺕ ﺩﺭ ﺷﻬﻮ&= #65193; ﻣﺮﺗﻀﻮﻯ ﭼﻬﺎ&#= 65197;ﻡ ﺍﺳﺖ.ﮐﻪ ﺳﺎﻟﻚ = ﺍﻣﺮﻭﺯ ﺿﺮﻭﺭﺕ ﺍﺳﺎﺭ&#= 65173; ﺭﻭﺡ ﺩﺭ ﻃﻠﺴﻢ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﮕﺮﺩ&#= 65193; ﻭ ﻧﺠﺎﺕ ﺩﺳﺖ ﻣ= ﻴﺪﻫﺪ.ﻭ ﺍﮔﺮ ﺍﺯ ﻧﻈﺮ ﺍ= ﻟﻬﻰ ﭼﻨﻴﻦ ﺭﻭﺡ ﺗﺤ&= #65248;ﻴﻪ ﻫﺎﻯ ﻣﻘﺪﻣﺎﺗ&#= 65264; ﭼﻬﺎﺭﮔﺎﻧﻪ </spa= n>ﻧﺨﺴﺘﻴﻦ ﺭʋ= 65; ﻳﺎﻓﺖ،ﻭﻣﻨﺎ= ﺳﺐ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﻫ&#= 65250; ﺍﮐﻨﻮﻥ ﺑﻮﺩ،= 5169;ﺎ ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﺻ&= #65262;ﺭﺕ ﻣﺼﻄﻔﻮﻯ ﻭ ﺗﻤ&= #65198;ﻳﻦ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ، ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺷ&= #65260;ﻮﺩ ﺷﺸﻢ ﻭﻟﺎﻳﺖ ﻣ&= #65188;ﻤﺪﻯ ﻣﻴﺮﺳﺪ.ﺁﻧﮕﺎ&#= 65257; ﺭﻭﺡ ﺷﺨﺺ ﺍﺯ ﻫ= ﻢ ﺍﮐﻨﻮﻥ،ﻭﺍﺭA= 193; ﺟﺎﻭﺩﺍﻧﮕﻰ ﻫ&#= 65236;ﺖ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺧ&= #65262;ﺩ ﻣﻴﺸﻮﺩ.ﺑﺎﺯ ﺍ&= #64404;ﺮ ﻣﺸﻴّﺖ ﻭﺩﺍﻭ= 5197;ﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻳﻦ &= #65169;ﻮﺩ،ﮐﻪ ﭼﻨﻴﻦ ﮐﺎﻣﻠﻰ &= #65207;ﺎﻫﺪ ﻗﺎﺋﻢ، ﮐﻪ ﺁﺧ&#= 65198;ﻳﻦ ﺍﻣﺘﺤﺎﻥ ﭘﺮ ﻣ&= #65188;ﻨﺖ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ&#= 1548;ﺩﺭ ﻣﺮﮒ ﺍﺭﺍﺩﻯ ﺩ&= #65197; ﭘﺎﻳﺎﻥ ﺍﺳﺘﻀ&#= 65228;ﺎﻑ ﺧﻮﻳﺶ،ﻭ ﻋﺒﻮ= 5197; ﺍﺯ ﭘﺮﺩﻩ ﻣﺮﮒ = ﻧﻤﻮﺩ، ﺁﻧﮕﺎﻩ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ.ﻳﻌﻨﻰ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻠ&#= 65264; ﺍﺯ ﺧﻮﺍﺏ ﻣﺮﮒ = ﺑﻴﺪﺍﺭ ﻣﻴﮕﺮﺩﺩ،ﻭﺗA= 262;ﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺭﺍ ﻣﻴﻴﺎﺑﺪ.ﻭ&= #65197;ﺳﺎﻟﺖ ﭘﻴﺎﻡ ﺍﻟﻬﻰ ﻭ = ﻫﺪﺍﻳﺖ ﻧﻈﺮﻯ ﻣﺮﺩﻡ،= 5169;ﺮﺍﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #64400;ﻤﻚ ﻭﻫﺪﺍﻳﺖ ﻋﻤﻠ&#= 65264; ﭼﻨﺪ ﺳﺎﻟﻚ ﺩﺭ&= #64344;ﻴﻤﺎﻥ ﺑﺎ ﺧﻮﺩ،ﺩﺭ ﺑ&#= 65268;ﺎﻥ ﺗﺠﺮﺑﻴّﺎﺕ ﺳ= 5248;ﻮﮐﻰ ﺷﺨﺺ،ﻭ ﻋﻘﺎﻳ= 5194; ﻧﻈﺮﻯ ﺧﻮﻳﺶ،= 4400;ﻪ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65261;ﻣﮑﺎﻥ،ﻭ ﺷﺮﺍﻳﻂ ﺷﺨﺼﻰ &= #65203;ﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﭼ= ﻨﺎﻥ ﺷﺮﺍﻳﻄﻰ ﺍﺯ ﺯ&= #65255;ﺪﮔﻰ ﺳﻠﻮﮐﻰ ﻗﺮﺍﺭ &= #65251;ﻴﺪﻫﺪ،ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ،ﺭﻭﺍﻥ = 5187;ﻴﻮﺍﻧﻰ </spa= n>ﺳﺎﻟﮑﺎﻥ ﺭʋ= 65; ﭼﻮﻥ ﺑﺪﻭن ﻤﺎﻧﻌی = 5170;ﺎ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﺑﺘﺠﻠﻴﻪ ﻫﺎ ﻣ&= #65268;ﺮﺳﺎﻧﺪ.ﻭﭼﻮ= 5253; ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ،ﻣﮑﺘﺐ ﻭﻟﺎﻳﺖ ﭘﻴﺮ ﺧ&= #65262;ﺩﺭﺍ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﺍﻟّﺎ ﻣﮑﺘﺐ &= #65267;ﻚ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻭ&#= 65191;ﺎﻧﻘﺎﻩ ﺍﻭ،ﺍﮔﺮ ﮐﺎﻣ= 5248;ﻰ ﺍﻟﻬﻰ ﺗﺎﺯﻩ ﻧ&= #65236;س ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;،ﺳﺎﻟﮑﺎﻥ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ&#= 1548;ﺑﺪﻳﮕﺮ ﮐﺎﻣﻠﺎﻥ ﻭﺍﮔ&#= 65196;ﺍﺭ ﻣﻴﺸﻮﺩ.ﻭ ﺍﻳﻦ = ﺧﺎﻧﻘﺎه اﺯ ﺍﻋﺘﺒﺎﺭ ﺍ&#= 65247;ﻬی اﻓﺘﺎﺩﻩ،ﻭﭼʌ= 62;ﻥ ﻫﺮ ﻣﺬﻫﺐ ﻗﺸﺮ&= #65263; ﺟﺰ ﺷﺮﻙ ﻧﺨﻮﺍ&= #65259;ﻨﺪ ﺩﺍﺷﺖ ﺯﻳﺮﺍ ﻧ&= #65170;ﺎﻳﺪ ﺗﻘﻠﻴﺪ ﺳﻠﻮﮐ&#= 65264; ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﺍﺯ ﻣﺮﺩﮔﺎﻥ ﮐ&= #65198;ﺩ. ﺣﺘﻰ ﺍﮔﺮﺍﺯ ﭘ&= #65268;ﺎﻣﺒﺮﺍﻥ ﭘﻴﺸﻴﻦ ﺑﺎﺷﺪ.&= #65261; ﺧﺪﺍﻭﻧﺪ ﺑﻬﺮ&#= 64400;س ﺑﺮﺣﺴﺐ ﺻﺪﺍﻗ&#= 65174;،ﻭﺷﺎﻳﺴﺘﮕ᥾= 4; ﺁﻧﻬﺎ ﻭﻟﻰّ ﺍ&#= 65247;ﻬﻰ ﺯﻧﺪه ﻣﻌﺎﻳب = 5153;ﻧﻬﺎ ﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﻣ&= #65228;ﺮﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺍ&#= 65247;ّﺎ ﺳﺎﻟﮑﺎﻥ ﭘس ا= 5199; ﻣﺮﮒ ﺩﺭ ﺗﻮﻟﺪ = ﺟﺪﻳﺪ ﺑﺸﺮﻯ ﺑﻬﺘﺮ،= 5261; ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ،ﺑﺮﺍ᥾= 3; ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65165; ﻣﻴﺮﺳﻨﺪ. ﮐﻪ ﮐ= ﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﻗ&#= 65170;ﻞ ﺍﺯ ﻣﺤﻤﺪ ﻧﻴﺰ&= #1548;ﺩﺭ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﺑ&= #65260;ﺘﺮ،ﺑﺎﻳﺪ ﺑﺎ ﻃﺮﻳﻘﺖ ﻣﺤ&= #65252;ﺪﻯ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65169;ﺮﺳﻨﺪ.ﺷﺎﻫﺪA= 165;ﻥ ﺷﻬﻮﺩ ﺍﻭﻝ ﺣﺴ&= #65268;ﻨﻰ ﭘﻴﺸﺮﻓﺖ ﻣﻬﻤ&#= 65264; ﺭﺍ ﺩﺍﺭﻧﺪ، ﭼ&#= 65258; ﺭﺳﺪ ﺑﺸﻬﻮﺩ ﺩ&= #65261;ﻡ ﺣﺴﻨﻰ ﺍﻣﺎﻡ ﺯ&= #65251;ﺎﻥ </spa= n>ﺧﻮﺩ ﺳﺎﻟﻚš= 8;ﻭﻳﺎ ﺷﻬﻮﺩ ﺳﻮﻡ ﻓﺎ&= #65219;ﻤﻰ ﺷﻴﻮﺍ ﻭﻣﺮﻳﻢ &= #65261;ﻏﻴﺮﻩ.ﺁﻧﮕﺎ= 5257; ﺑﺸﻬﻮﺩ ﭼﻬﺎﺭ&#= 65249; ﻣﺮﺗﻀﻮﻯ،ﻋﻠA= 166;ﻣﺖ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ &= #65251;ﻴﺮﺳﻨﺪ. ﻭ ﺍﻳﻦ ﺁﺧﺮﻳﻦ = ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣﻞ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺍﺳﺖ.ﺗﺎ ﭘس ﺍﺯ = ﻣﺮﮒ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65169;ﺮﺳﻨﺪ. ﻭ ﺗﻨﻬﺎ ﻳﻚ ﺻﺪ= ﻡ ﻣﺎﻧﻨﺪﻯ ﺍﺯ ﺷ&= #65166;ﻫﺪﺍﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﺗ&#= 65262;ﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﻭ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺭﺍ ﺩﺍﺭ&= #65193;،ﮐﻪ ﻫﺮﺯﻣﺎﻥ</sp= an> &#= 65169;ﻘﻮﻝ ﻣﺤﻤﺪ ۳۱۳ﻭﻟیّ اﻟA= 260;ﻰ ﺯﻧﺪه ﺪﺭﺟﻬﺎ= 5253; ﻫﺴﺖ. ﻭﺣﺪﺕ ﺫﺍ= ﺕ ﻭﺟﺴﻢ ﮐﻪ ﻣﻨﻴ&= #1617;ﺖ ﻭ ﺷﺨﺼﻴّﺖ ﻭ ﻓ&= #65198;ﺩﻳّﺖ ﺍﻧﺴﺎﻥ ﺭﺍ ﺗﺸ&= #64401;ﻴﻞ ﻣﻴﺪﻫﺪ، ﺣﺎﻟ= 5264; ﺳﺎﻳﮑﻮﻟﻮﮊﻳ= 5242; ﻣﻴﺒﺎﺷﺪ، ﻭﻧ= 5258; ﺷﮑﻞ ﻣﺎﺩﻯ. ﮐﻪ= ﺗﻨﻬﺎ ﻇﺎﻫﺮ ﺟﺴﻢ ﺍﻧ&= #65204;ﺎﻥ ﻣﺤﺴﻮس ﺍﺳﺖ،A= 261;ﻧﻪ ﺑﺎﻃﻦ ﻣﻌﻨﻮﻯ &= #65195;ﻫﻨﻰ،ﭼﻪ ﺭﺳﺪ ﺑﺒﺎﻃﻦ ﻣ&= #65268;ﻨﻮﻯ ﺭﻭﺣﻰ.ﻭ ﭼﻮﻥ ﺗ= ﺠﺮﺑﻪ ﻗﺒﻠﻰ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻣﺘﻔﺎﻭﺕ</sp= an> ʋ= 65;ﺳﺖ،ﭘس ﺷﺨﺼﻴّﺖ ﻫﺮﻳ= 5242;،ﺷﮑﻞ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ.ﺩﺭ ﻃﺮﺯ ﻓﮑﺮ ﻭﺍﺣ&= #65262;ﺍﻝ ﻭ ﮔﻔﺘﺎﺭﻭﺩﺭ &= #65197;ﻭﺍﻥ.ﻭ ﺳﺎﻟﮑﺎﻥ ﭘس ﺍ&#= 65199; ﮐﺸﺘﻦ ﻧﻔس ﺣﻴ&#= 65262;ﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;، ﺑﺎ ﺗﻤﺎﻡ ﺗﺠﺎ&= #65197;ﺏ ﺧﻮﺏ ﻭ ﺑﺪ ﺧﻮﻳ= ﺶ،ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻫﺎﻯ = ﺍﻟﻬﻰ، ﻫﺮﺑﺎﺭ ﺑﺎ ﻫﺮ = ﺷﻬﻮﺩﻯ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷ&= #65260;ﻮﺩ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﺑﺤث ﺩﺭ ﺷﺨﺼﻴ&#= 1617;ﺖ ﻓﺮﺩﻯ ﺑﺴﻴﺎﺭ &= #64344;ﻴﭽﻴﺪﻩ ﺗﺮ ﺍﺳﺖ.ﺑﺨﺼﻮ&= #65209; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ، ﮐﻪ ﺑﺮﺍﻯ ﺩﺭﻙ = ﺍﺣﻮﺍﻝ ﺁﻧﻬﺎ،ﺁﻧﻬﻢ = 5169;ﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺩﺭﭘ&#= 65268;ﻤﺎﻥ ﺑﺎ ﻭﻯ،ﻫﻤﺎﻥ &#= 65175;ﺴﻠﻴم ﺴﻠﻮﮐﻰ ﻭﺍﺻﺮ&#= 65165;ﺭ ﺍﻧﺠﺎم ﻮﻇﺎﺋ= 601; ﺴﻠﻮﮐﻰ ﻭﻫﻢ ﻧ&= #65208;ﻴنی ﺒﺎ ﭘﻴﺮ،ﻭﺩﺍ= 5207;ﺘﻦ ﺣﻀﻮﺭ ﺫﻫﻨﻰ ﻣ&= #65194;ﺍﻭم ﭙﻴﺮﺍﻟﻬﻰ ﺧﻮ&#= 65193; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ ﺑﺘﺪﺭﻳ&#= 65182; ﺷﻨﺎﺧﺖ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺍﺯ ﺷﺨﺼﻴّﺖ ﻓ&#= 65198;ﺩﻯ ﺧﻮﺩ ﻭﺍﺣﻮﺍﻝ &= #64344;ﻴﺮ ﺭﺍ ﺩﺭ ﻣﻴﻴﺎﺑ&= #65194; . <o:p></o:p> = 5165;ﻧﺴﺎﻥ ﺩﺭ ﺗﻮﺟّﻪ ﻭ ﺩ&= #65239;ّﺖ ﺧﻮﺩ ﺑﺎﻣﻮﺭ ﺧ&= #65166;ﺭﺟﻰ ﺑﺎ ﺑﺎﻃﻦ ﺣﺎﻝ = ﺣﺎﺿﺮ ﺍﻭﺭﺍ ﺗﺸﮑﻴﻞ &= #65251;ﻴﺪﻫﺪ ﻭ ﺍﻳﻦ ﻟﺤﻈﺎﺕ = ﺗﻮﺟّﻪ ﻟﺤﻈﺎﺕ ﺯﻣﺎﻧ&#= 65264; ﻭﺭﻳﺎﺿﻰ ﻧﻴﺴ&#= 65174;.ﺑﻠکه اﺯﻧﻮع ﺤﺎﻝ ﻣ= 5268;ﺒﺎﺷﺪ ﮐﻪ ﺣﺎﻝ ﺣﺎﺿﺮ = ﻣﻴﮕﻮﺋﻴﻢ ﻭ ﺑﺎ ﺍﺣﻮﺍﻝ ﻗ= ﺒﻠﻰ ﻭ ﺍﺣﻮﺍﻝ ﺑﻌﺪ&= #65263; ﻧﻴﺎﻣﺪه ﺘﻔﺎ= 5261;ﺗﻬﺎ ﺩﺍﺭﺩ. ﻭ ﮔﻮﺋﻰ= ﺯﻣﺎﻥ ﭼﻮﻥ ﺳﻴّﺎﻟﻬ= 5166;ﻯ ﺩﺭﺟﺮﻳﺎﻥ ﺍﺳ&#= 65174;،ﮐﻪ ﺣﺘﻰ ﺗﻔﮑﻴﻚ ﺯ&= #65251;ﺎﻥ ﻗﺒﻠﻰ ﻭ ﺑﻌﺪﻯ = ﻣﻴﺴّﺮ ﻧﻴﺴﺖ.ﻭﻳﺎ ﺑﻬ&= #65176;ﺮﻳﻦ ﻣﻠﺎﺣﻈﻪ،ﺑﺰA= 251;ﺎﻥ ﺑﻌﺪﻯ ﻣﻴﺮﺳﻴ&#= 65250; ﺯﻣﺎﻥ ﺭﻳﺎﺿﻰ &= #65261; ﻋﺪﺩﻯ ﻣﻔﻬﻮﻡ &= #65251;ﺎ ﺩﺭ ﻋﻠﻮﻡ ﻣﻄﺮ&= #65185; ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65239;ﻴﺎسﺑﺎ ﺣﺮﮐﺖ ﺍﻓﻠﺎﻙ &= #65267;ﺎ ﺧﻮﺭﺷﻴﺪ ﻭ ﻏﻴ&= #65198;ﻩ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭ ﺍﻳﻦ ﻗﻴﺎس ﺯﻣ&#= 65166;ﻧﻰ،ﻋﻤﻠﺎ ﻧﺘﻴﺠﻪ ﺣﺮﮐﺖ &= #65251;ﮑﺎﻧﻰ ﮐﺮﻩ ﺯﻣﻴﻦ،ﻧ= 5204;ﺒﺖ ﺑﺎﻓﻠﺎﻙ ﻭﺧﻮ&#= 65197;ﺷﻴﺪ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﻳ&= #65254; ﺯﻣﺎﻥ ﺑﺎ ﺯﻣﺎ&= #65253; ﻧﻔﺴﺎﻧﻰ ﮐﻪ ﭼ&= #65256;ﻴﻦ ﺯﻣﺎﻧﻰ ﺭﺍ ﺍﺣ&= #65204;ﺎس ﻣﻴﮑﻨﻴﻢ،ﻓﺮA= 237; ﺩﺍﺭﺩ.ﺯﻣﺎﻥ ﻧ&= #65236;ﺴﺎﻧﻰ ﻭﺭﻭﺍﻧﻰ، ﻫﻤ= 5166;ﻥ ﺩﻳﻤﻮﻣﺖ ﻭ ﺩﻭ&= #65165;ﻡ ﺑﺎ ﻣﺪﺕ ﻭ ﺍﻣﺘ= ﺪﺍﺩ ﻧﻴﺰ ﺧﻮﺍﻧﺪﻩ &= #65251;ﻴﺸﻮﺩ. ﺯﻣﺎﻥ ﺭﻳﺎﺿﻰ &= #65169;ﻤﻌﻨﻰ ﺳﺎﺑﻖ ﻭﻟﺎﺣﻖ &= #65165;ﺳﺖ ﻭ ﺑﺮﺣﺴﺐ ﺯﻣﺎ&= #65253; ﺭﻭﺍﻧﻰ ﻭﻣﺤﺎ&#= 65203;ﺒﻪ ﺗﻚ ﺗﻚ ﺳﺎﻋﺖ، &= #65165;ﺣﺴﺎس ﺍﻳﻦ ﮔﺬﺭ ﺯﻣﺎ&= #65253; ﺭﻳﺎﺿﻰ ﻣﻴﺸﻮ&#= 65193; ﻫﻢ ﺷﻤﺮﺩﻩ ﻣﻴ&= #65208;ﻮﺩ، ﻭﻫﻢ ﺍﺣﺴﺎس ﺭ&#= 65261;ﺍﻧﻰ ﺁﻥ ﻣﻴﮕﺮﺩﺩ.ﭘ&= #1587; ﺯﻣﺎﻥ ﺭﻳﺎﺿﻰ &= #65175;ﻌﺪﺩﻯ ﺳﺎﺑﻖ ﻭﻟﺎﺣﻖ&#= 1548;ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺁ&#= 65255;ﺮﺍ ﺧﺎﺹ ﺣﺎﺿﺮ ﺧﻮ&= #65165;ﻧﺪ.ﮐﻪ ﻓﻮﺭﺍ ﺯﻣﺎﻥ ﺑ&= #65228;ﺪﻯ ﻣﻴﺮﺳﺪ ﻭ ﺿﻤﻦ = ﺯﻣﺎﻥ ﻗﺒﻠﻰ ﻭ ﺳﺎﺑﻖ = ﺩﺭ ﻣﻴﺂﻳﺪ.ﻭﺩﺭ ﺣ&= #65166;ﻝ ﺗﻮﺟّﻪ ﺑﺎﺯ ﺍ&#= 65267;ﻦ ﺗﻮﺟّﻪ ﻗﺒﻠﻰ &#= 65261; ﺑﻌﺪﻯﻫﺴﺖ، ﮔ= 5198;ﭼﻪ ﺍﺣﺴﺎس ﺯﻣﺎﻥ &#= 64404;ﺬﺷﺘﻪ ﻭ ﺣﺎﻝ ﻭﺁ= ;ﻳﻨﺪﻩ ﻣﺤﺴﻮﺏ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﻣثل ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65199;ﻣﺎﻥ ﻧﻔﺴﺎﻧﻰ ﻳﻚ ﻭ&= #65165;ﺣﺪ ﻭﻳﮕﺎﻧﻪ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻳﺎ ﻫﻤﺎﻥ ﺳﻴّﺎﻟ= 5258; ﻭ ﺟﺮﻳﺎﻥ ﺑﺪﻭ&= #65253; ﻫﺮ ﻟﺤﻈﻪ ﮐﻮﺗ&= #65166;ﻫﻰ ﺍﺯ ﺗﻮﻗّﻒ ﻳﺎ &= #65235;ﺎﺻﻠﻪ،ﮐﻪ ﺑﻴﻦ ﺗﻚ ﺗﻚ ﺳﺎ= ﻋﺖ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻣ&= #65268;ﺒﺎﺷﺪ، ﻭﺟﺮﻳﺎﻥ ﺭﻭﺍ&#= 65255;ﻰ ﺩﺍﺭﺩ.ﻭﺯﻣﺎﻥ &= #65255;ﻔﺴﺎﻧﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪﺑ&#= 65212;ﻮﺭﺕ ﺩﺭﻙ ﺯﻣﺎﻥ ﺭﻳ&= #65166;ﺿﻰ ﻭ ﺣﺮﮐﺖ ﺑﺎﺷﺪ.= ﺍﻟﺒﺘﻪ ﺁﻳﻨﺪﻩ &#= 65261; ﻟﺤﻈﺎﺕ ﺑﻌﺪﻯ،ﺑﻬﻤﺎA= 253; ﺳﺮﻋﺖ ﺗﺒﺪﻳﻞ &= #65169;ﺤﺎﻝ ﺣﺎﺿﺮ،ﻭ ﺳﭙس = 4404;ﺬﺷﺘﻪ ﻣﻴﮕﺮﺩﺩ.ﻭﺟﺎ&#= 65163;ﻰ ﺍﻳﻦ ﺁﻳﻨﺪﻩ ﻣ&= #65176;ﻮﻗّﻒ ﻣﻴﺸﻮﺩ. ﭼﻮﻥ ﻣ= ﺮﮒ ﻭ ﭘﺎﻳﺎﻥ ﺍﺣﺴ&= #65166;س ﺩﺭ ﺷﺨﺺ ﺩﺳﺖ ﻣ= ﻴﺪﻫﺪ.ﺑﺎ ﻣﺮﮒ ﮔﻮﺋﻰ ﺗﻤ&= #65166;ﻡ ﻫﺴﺘﻰ ﻭ ﺍﺣﻮﺍ&= #65245; ﺁﻥ،ﻳﻚ ﺃﻣﺮ ﻋ&#= 65170;ث ﻭ ﭘﻮﭺ ﻣﻴﺒﺎﺷ&= #65194;. ﺗﻤﺎﻡ ثرﻭﺕ ﻭ &#= 65227;ﻠﻮﻡ ﻭﺗﺠﺎﺭﺏ ﻭ ﺍﻭ&= #65247;ﺎﺩ ﻭﺗﺎﺭﻳﺦ ﻣﺒﺎ&#= 65197;ﺯﺍﺕ،ﻫﻤﻪ ﺑﮕﻮﺭ ﻣﻴﺮﻭﻧ&#= 65194;. ﻭﺗﻨﻬﺎ ﻓﻠﺴﻔ&#= 65258; ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﻋ&= #65198;ﻓﺎﻧﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ،ﻭﻳﺎ ﺍ= 5191;ﺒﺎﺭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ &= #65165;ﻭﻟﻴﺎﻯ ﺩﺭ ﮔﺬﺷﺘﻪ، ﺭ&#= 65165;ﻩ ﺣﻞ ﺍﻳﻦ ﻣﺸﮑﻞ = ﻣﺮﮒ ﺍﺳﺖ.ﺩﺭﺩﻧﺎﻙ &= #65261; ﺣﺘﻤﻰ ﻭ ﻫﻤﮕﺎ&= #65255;ﻰ.ﻭ ﺍﻳﻨﮑﻪ ﻣﺮﮒ ﻳ&= #65242; ﺭﻭﻳﻪ ﺩﻳﮕﺮﻯ &= #65165;ﺯ ﺯﻧﺪﮔﻰ ﺍﺳﺖ.ﻭ = ﻟﺎﺯﻣﻪ ﺑﺮﺍﻯ ﺗﻐﻴﻴﺮ &= #65211;ﻮﺭﺕ ﻧﻮﻋﻰ ﺩﺭ ﺭﻭﺡ&= #1548;ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﻣﺮﮒ ﻧﺪﺍﺭﺩ.ﻭ = ﺑﺮﺍﻯ ﺗﺰﮐﻴﻪ ﮐﻨﻨﺪ&#= 64404;ﺎﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻳﺎ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻣﺮﮒ ﻟﺎﺯﻡ ﺍﺳ&= #65174;. ﮐﻪ ﺻﻮﺭﺕ ﻧﻮﻋ&= #65264; ﺑﻬﺘﺮﻯ ﺑﻴﺎﺑ&#= 65194;.ﻭﺑﺮﺍﻯ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ &#= 65239;ﻬﻘﺮﺍﺋﻰ ﻭ ﮐﺎﺭﻣﺎﺋﻰ ﻧ&= #65268;ﺰ ﻟﺎﺯﻡ ﺍﺳﺖ، ﺗ&#= 65166; ﻣﺮﮒ ﻧﻮﻋﻰ ﺩﺭ = ﺗﻦ ﺑﺼﻮﺭﺕ ﻧﻮﻋﻰ &= #65187;ﻘﻴﺮﺗﺮ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ &= #65169;ﺮﻭﺩ.ﺗﺎ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺗﮑ&= #65198;ﺍﺭ ﻧﻤﺎﻳﺪ. ﺗﺎ ﭼﻮ= ﻥ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣ&= #65184;ﺪﺩ ﺭﺳﻴﺪ،ﺑﮑﻤﺎA= 245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺩﺭ ﺷﻬﻮﺩ،ﻭ ﺍ&#= 65267;ﻦ ﻫﻤﺎﻧﻰ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻗﺎﺋﻢ ﺑﺮﺳﺪ.ﮐ&= #65258; ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ &= #65169;ﺂﻳﻨﺪﻩ ﻫﺎﻯ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻭ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﺑﺠﻬﺎﻥ &= #65169;ﺮﺍﻯ ﺭﺳﻴﺪن ﺒﺎﻟﮕ= 5262;ﻯ ﮐﻤﺎﻝ ﺁﻥ ﻧﻮﻉ&= #1548;ﺩﺭ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ،ﻭ ﺑﻄﺮﻳﻘﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ،ﺁﺧﺮʌ= 67;ﻦ ﺳﻮﺷﻴﺎﻧس ﺯﺭ= 5193;ﺷﺖ،ﻭﺭﺳﻴﺪﻥ ﺩﻭﻣﻴﻦ ﻣﻬﺮﺑ&#= 65166;ﻥ ﻣﻴﺘﺮﺍ،ﻳﺎ ﺯ= 5267;ﻨﺐ ﮐﺒﺮﺍ،ﻣﺎﺩﺭ = 5255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﮐ= 5258; ﺩﺧﺘﺮ ﺍﻟﻬﻰ ﻓ&= #65166;ﻃﻤﻪ ﻳﺎ ﺷﻴﻮﺍ ﻭ ﺩﻏ= ﺪﻭﻯ ﺯﺭﺩﺷﺘﻰ ﺍﺳﺖ .= <o:p></o:p> = 5153;ﻳﻨﺪﻩ ﺣﻘﻴﻘﻰ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﺃﺑﺪﻳّﺖ ﺍ&#= 65261;،ﺩﺭ ﮐﻤﺎﻝ ﻧﻮﻋﻰ ﺍ&= #65203;ﺖ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺃﺯﻟﻴّﺖ ﺍﻭ ﺩ&#= 65197; ﺍﻧﻮﺍﻉ ﺭﺍﻩ ﺩ&= #65197;ﺍﺯﻯ ﺭﺍ ﻃﻰ ﮐﺮﺩﻩ ﺑ= ﺎﻣﺮﻭﺯ ﺑﺸﺮﻯ ﺭﺳﻴﺪﻩ &= #65165;ﺳﺖ.ﻭ ﻣﺪﺍﻡ ﻓﺮﻣﺎﻥ &= #65155;ﺯﻟﻰ ﺃﺑﺪﻯ ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ </spa= n>ﺍﻟﻬﻰ ﺭﺍ ﺑA= 252;ﻮﺭﺩﺍﺟﺮﺍ ﮔﺬﺍﺭﺩﻩ ﺍﺳﺖ.&= #65261; ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭ&= #65173; ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍ&= #65193;ﻩ،ﻭ ﺍﻳﻨﻚ ﻧﻴﺰ ﺑﺎ&= #65267;ﺪ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65193;ﺭ ﮐﻤﺎﻝ ﻭﺍﻟﮕﻮ&#= 65263; ﺑﺮﺗﺮ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﮐﻤﺎ&= #65245; ﺻﻔﺎﺗﻰ ﻭ ﻋﻘﻠ&= #65264; ﻭﺍﺣﻮﺍﻟﻰ ﺑﺮ&#= 65203;ﺪ. ﺗﺎ ﺭﺍﻩ ﺃﺑﺪﻳ&= #1617;ﺖ ﺍﻭ ﻧﻴﺰ ﺑﺎﺯ ﮔ= ﺮﺩﺩ.ﻭﺍﻟّﺎ ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﺗ&= #64401;ﺮﺍﺭ ﻣﮑﺮﺭ ﮔﺬﺷﺘﻪ &= #65259;ﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ<= /span> </spa= n>ﺭﻭﺡ ﺍﻧﺴﺎʌ= 53; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﻔﺖ ﻫﺰﺍﺭ ﺩﻳ&= #64405;ﺮ،ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍﺩﺍﺷ&#= 65176;ﻪ ﻭ ﻣﻮﺟﻮﺩﻳّﺖ &#= 65235;ﺮﺷﺘﻪ ﮔﻮﻧﻪ ﭼﻬﺎﺭ ﺑ&= #65228;ﺪﻯ ﺭﺍ ﺩﺍﺭﺩ. ﭘس ﻣ= ﻠﺎﺣﻈﻪ ﻣﻴﺸﻮﺩ، ﮐﻪ ﺁ&#= 65267;ﻨﺪﻩ ﺧﺠﺴﺘﻪ ﻭ ﻋﻈﻴ&= #65252;ﻰ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﻫ&= #65252;ﻪ ﻣﺎ ﻣﻴﺒﺎﺷﺪ. ﺍ= ﮔﺮ ﺍﻣﺮﻭﺯ ﺩﺭ ﺗﻦ = ﻭ ﺑﺨﺼﻮﺹ ﺩﺭ ﺫﻫ&= #65254; ﻭ ﺗﻔﮑّﺮ،ﻭﺗA= 198;ﺑﻴﺘﻬﺎﻯ ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﻭ ﺳﻠﻮﮐﻰ،ﻭﺳ= 5166;ﻟﻢ ﺳﺎﺯﻯ ﺧﻮﺩ ﻫﻤ&= #1617;ﺖ ﮐﻨﻴﻢ. ﮐﻪ ﭘﺎﮐ= ﺴﺎﺯﻯ ﻣﻌﺎﻳﺐ ﻭ ﺟﺒﺮ&= #65165;ﻥ ﻧﻮﺍﻗﺺ ﻭ ﺗﺄﻣ&= #65268;ﻦ ﻟﻮﺍﺯﻡ ﺑﻨﻤﺎ&#= 65163;ﻴﻢ ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻳﻚ ﻭ= ﻟﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ، ﮐﻪ &#= 65175;ﺠﺮﺑﻪ ﺭﺍﻩ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺍﺭﺩ،ﻣﻴﺘﻮA= 165;ﻥ ﭼﻨﺎﻥ ﮐﺮﺩ.ﻭ ﭘ= س ﺍﺯ ﺗﺄﻣﻴﻦ ﺷﺮ&= #65165;ﻳﻂ ﻟﺎﺯﻡ،ﺗﺎ ﺷﺮ= 5217; ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ = ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ، ﻭ ﺭﺳﻴ&#= 65194;ﻥ ﺑﺤﺪّ ﮐﻔﺎﻳﺖ &#= 65261; </spa= n>ﺣﺘّﻰ ﺃﻋﻠ᥽= 0; ﺍﻟﻬﻰ،ﻭ ﻫﻤﺮﺍﻩ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﻭ ﺻﺒﻮﺭﻯ ﺩﺭ ﻓ= ﺘﻨﻪ ﻫﺎ ﻭﺍﻣﺘﺤﺎﻧ&#= 65166;ﺕ ﺍﻟﻬﻰ ﺧﺎﺹ ﺳﺎ&= #65247;ﮑﺎﻥ ﺩﺭ ﭘﻴﻤﺎﻥ،ﻭ &#= 65197;ﺳﻴﺪﻥ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193; ﻭ ﻋﻘﻠﻬﺎﻯ ﻣﺮ&= #65169;ﻮﻃﻪ،ﺩﺭ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍ&#= 65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺁﺩﻡ ﻭ ﻣﻴﺘﺮﺍ ﻭﺑﻮ&= #65193;ﺍ ﻭﺯﺭﺩﺷﺖ ﻭ ﻣﺴ&= #65268;ﺢ ﻭﻣﺤﻤﺪ، ﺑﺮﺍ= 5263; ﺭﺳﻴﺪﻥ ﺑﻮﻟﺎ&#= 65267;ﺖ ﺁﻳﻨﺪه ﻤﻬﺪﻯ &#= 65251;ﻮﻋﻮﺩ ﻣﺤﻤﺪ، ﻭﺭﺳﻴ= 5194;ﻥ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ، ﻭﻇﺮﻑ ﭼﻨﺪ ﺳﺎ&= #65245; ﻣﻴﺘﻮﺍﻥ ﺑﺎﻳ&#= 65254; ﻣﻘﺼﻮﺩ ﺭﺳﻴﺪ.&= #65261;ﺍﻟّﺎ ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳ&= #65166;ﻝ،ﻭﺣﺘﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﺭﻭﺡ ﻣﺎ ﺩﺭ ﮐﺎ= ﺭﻣﺎﻫﺎ، ﻭ ﺗﻮﻟﺪ ﻭﻣﺮﮒ = ﻣﺪﺍﻭﻡ ﺩﺭ ﺍﻧﻮﺍﻉ،ﻋ= 5166;ﻗﺒﺖ ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ &= #65169;ﺸﺮﻯ ﮐﻨﻮﻧﻰ، ﻭ ﻫﻤ&#= 65268;ﻦ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65251;ﻴﺮﺳﺎﻧﺪ. ﺁﻧﮕﺎﻩ ﺑﺎ ﻣﺮ&= #64402; ﻭﮐﺴﺐ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﮔﺮﭼﻪ ﺑﺨﻠﻖ ﻫ&= #65250; ﺑﺎﺯ ﻧﮕﺮﺩﺩ،= 5227;ﻤﻠﺎ ﺍﺯ ﻃﻠﺴﻢ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻪ&#= 1548;ﺗﺎ ﺑﻌﺪﺍ ﭼﮕﻮﻧﻪ &= #65165;ﺯ ﻃﻠﺴﻤﻬﺎﻯ ﺑﺰ&#= 65197;ﮔﺘﺮ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻭﺗﺎ ﺃﺑﺪ ﻧﺠﺎ&= #65173; ﻳﺎﺑﺪ.ﺍﮔﺮ ﺍﻣ&= #65198;ﻭﺯ ﻫﻤّﺖ ﺻﻌﻮﺩ ﺍ&#= 65199; ﻧﺮﺩﺑﺎﻥ ﻣﺮﺍ&#= 65175;ﺐ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺩﺍﺷﺖ. ﻭﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮐﻨﻮﻧﻰ ﺧﻮﺩﺭ&#= 65165;، ﺍﺗﻠﺎﻑ ﻭ ﺍﺳﺮ&= #65165;ﻑ ﺩﺭ ﻟﺬﺕ ﺟﻮﺋﻰ = ﻧﮑﻨﻴﻢ.ﺣﺘﻰ ﺍﮔﺮ ﻟﺬت اﻧﺠ= 5166;ﻡ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ &= #65193;ﺭ ﺻﺪﻗﺎﺕ ﻭ ﻣﺒﺮ&= #1617;ﺍت ﺒﺎﺷﺪ.ﻭﺍﻟّﺎ &#= 65239;ﻄﻌﺎ ﺑﺪﺭﺟﺎﺗﻰ ﺳﻘ&#= 65262;ﻁ ﻧﻮﻋﻰ ﺩﺍﺭﻳﻢ.&= #64400;ﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5169;ﻬﺘﺮﻳﻦ ﺷﺎﻧس ﻣﺴﺦ ﺷﺪ&#= 64404;ﺎﻥ ﺣﻴﻮﺍﻧﻰ ﻣﺴﺦ &= #65251;ﻴﻤﻮﻥ ﻭﺧﻮﻙ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﺗﻨﻬﺎ ﻫﻤﻴﻦ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻥ ﺑﻬﺘﺮ&#= 1548;ﺳﻴﺼﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺯﻧ&= #65194;ﮔﻰ ﻫﺎﻯ ﺩﺭﺩﻧﺎﻙ &= #65183;ﻬﺎﻧﻰ ﺭﺍ ﺑﺎﻳﺪ ﺑﺒﻴ&= #65256;ﺪ،ﺗﺎ ﺑﻔﺼﻞ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮐﻨﻮﻧﻰ ﮐﻪ ﺩﺍ&= #65197;ﻳم ﺒﺮﺳﺪ. ﻭﺍﮔﺮ ﮐ= ﻪ ﻣﺎﺭ ﻣﻮﺭ ﺷﺪ، &= #65211;ﺤﺒﺖ ﺍﺯ ﻣﻴﻠﻴﻮﻧﻬ&#= 65166; ﺳﺎﻝ ﻭ ﺟﺎﻭﺩﺍ&= #65255;ﮕﻰ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺟ&= #65260;ﻨّﻤﻰ ﻳﺎ ﺟﻬﺎﻧﻮﻡ ﺟ&= #65260;ﺎﻥ، ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺍﺳﺖ. ﻭﻋﺎﻗﺒﺖ = ﻧﻴﺰ ﻫﻤﮕﺎﻥ ﺣﺘﻰ ﺭ&= #65261;ﺡ ﻫﺮ ﺃﺗﻢ ﻭﻣﺎﺗ&= #65188;ﺖ ﺃﺗﻢ،ﮐﻪ ﺍﺯ ﻧ&#= 65198;ﺩﺑﺎﻥ ﺍﻧﻮﺍﻋﻰ ﺟﻤﺎ&#= 65193;ﻯ ﻭ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴ= ﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ ﺑﺎﻣﺮ&= #65261;ﺯ ﻣﺎ ﻣﻴﺮﺳﻨﺪ،= 5261;ﺗﺎ ﺑﻰ ﻧﻬﺎﻳت اﻧ= 5262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﻃﻰ ﮐﻨﻨﺪ. ﺑﻬﺸﺘﻬ&= #65166;ﻯ ﺍﻟﻬﻰ ﻫﻤﺎﻥ(ﺑ&= #65258; ﺷﺪﻥ)ﻭ ﺑﻬﺘﺮﻯ = ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺻﻮﺭ&#= 65175;ﻬﺎﻯ ﻧﻮﻋﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ.ﻭ ﻫﻤﺎﻥ ﺟ= ﻨّﺖ ﻋﺮﺑﻰ ﻭ ﺟﻨﺎﻥ = ﻳﺎ ﻫﻤﺎﻥ ﮔﻨﺎﻥ ﻫ&= #65256;ﺪﻯ ﻗﺪﻳﻢ،ﺑﻤﻌﻨA= 264; ﻋﻘﻞ ﻋﺮﻓﺎﻧﻰ &= #65261; ﺍﻟﻬﻰ ﻭ ﺑﺮﺗﺮ = ﺍﺳﺖ. <o:p></o:p> = 5261;ﺳﺮﻧﻮﺷﺘﻬﺎ᥾= 3; ﻣﺎ ﻫﻤﻴﺸﻪ ﺧﻮ&= #65193;ﻣﺎﻥ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻓ&= #65228;ﻠﻰ ﻭ ﺗﻮﻟﺪ ﺑﻌﺪﻯ = ﺧﻮﺩ ﻓﺮﺍﻫﻢ ﻣﻰ ﮐﻨ&= #65268;ﻢ. ﺍﮔﺮ ﺩﺭ ﺗﻮﻟﺪ = ﭘﻴﺸﻴﻦ ﻗﻬﻘﺮﺍﻫﺎﻯ ﻧ&#= 65258; ﭼﻨﺪﺍﻥ ﺯﻳﺎﺩ&#= 1548;ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻣﺴﺦ &= #65187;ﻴﻮﺍﻧﻰ ﺷﻮﻳﻢ،ﭘس ﺩﺭ = 5255;ﺴﺦ ﺑﺪﺗﺮ ﺑﺸﺮﻯ ﮐ&= #65250; ﻋﻘﻠﻰ ﻭ ﻣﻌﺎﻳ&= #65168; ﺩﺭ ﺗﻦ ﻭ ﺫﻫﻦ ﻭ= ;ﺭﻭﺍﻥ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷ&#= 65174;،ﺗﺎ ﺭﻧﺞ ﮐﻤﺒﻮﺩ ﺁ&= #65255;ﺮﺍ ﺑﺒﺮﻳﻢ. ﺷﺎﻳﺪ = ﺑﺎ ﺻﺒﻮﺭﻯ ﻃﺒﻴﻌ&#= 65264;،ﺟﺒﺮﺍﻥ ﺁﻥ ﺷﻮﺩ.ﻭﺍﮔﺮ = ﺍﻣﺮﻭﺯ ﻫﻢ ﻫﻤّﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺑﮑﻨﻴﻢ،ﺳﺮﻧA= 262;ﺷﺖ ﻧﻴﮑﻮﺋﻰ ﺑﺮﺍ&#= 65263; ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪﻯ ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ = ﺑﺸﺮﻯ،ﻭ ﭼﻪ ﺑﻬﺘﺮ ﺩﺭ ﺻ= ﻮﺭﺕ ﻧﻮﻋﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ،ﭼﻨﺎﻥ = 5165;ﻣﮑﺎﻧﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﮐﺎﻓﻰ،ﺩﺭ ﺗﻦ &#= 65261; ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ،&#= 65261;ﺣﺘﻰ ﺭﻭﺡ ﺍﻟﻬﻰ ﻭﭼ&= #65260;ﺎﺭ ﺑﻌﺪﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﻴﻢ ﺩﺍﺷﺖ.ﮐﻪ ﺗﻮﺍ&= #65253; ﺭﺳﻴﺪﻥ ﺑﮑﻤﺎ&#= 65247;ﺎﺕ ﺭبّ اﻟﻨﻮﻉ ﻓA= 262;ﻕ ﺑﺸﺮﻯ ﻧﻮﺭﺭﺣ&#= 65252;ﺎﻥ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺩ&= #65165;ﺷﺖ. ﮐﻪ ﭘس ﺍﺯ ﭼﻬﺎ&= #65197;ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺁﻥ، ﺩ&#= 65197;ﺳﺎﻳﻪ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﻴﻢ ﺗﺎ ﺩﺭ = ﻧﻮﻉ ﺑﺎﺯ ﺑﺮﺗﺮ ﺍﺯ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺣ&= #65252;ﺎﻧﻰ،ﺧﻮﺩﺭʋ= 65; ﺑﺮﺏّ ﺍﻟﻨﻮﻉ &#= 65169;ﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮ&= #65203;ﺎﻧﻴﻢ.ﻭﺗﺎ ﺃﺑﺪ ﺍﻳﻦ ﺍﺭﺑ&= #65166;ﺏ ﻧﻮﻉ ﺩﺭﭘﻴﺶ ﻫ&= #65204;ﺘﻨﺪ.ﺗﺎﻓﺮﺿ= 5166; ﭘس ﺍﺯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺍﺭﺑﺎﺏ ﺍﻧﻮﺍ&#= 65225; ﻋﻈﻴﻢ ﺗﺮ ﺍﺯ ﻳ= ﮑﺪﻳﮕﺮ، ﺑﺮﺏّ ﺍﻟﺄﺭﺑ= 5166;ﺏ ﺍﻟﻠﻪ ﺩﺭ ﻟﺎﻫ&= #65262;ﺕ ﺑﺮﺳﻴﻢ.ﻭ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ ﺍﻭﺭﺍﺑ&#= 65268;ﺎﺑﻴﻢ. ﮐﻪ ﺁﻧﮕﺎﻩ ﺑﻔ&= #65198;ﺽ ﺭﺳﻴﺪﻥ، ﭘﺎﻳ= 5166;ﻥ ﺍﺟﺮﺍﻯ ﻓﺮﻣﺎ&#= 65253; ﺍﻟﻬﻰ،ﮐﻦ ﻓﻴ= 4401;ﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﺗﺎ ﺁﻧﮕﺎ&= #65257; ﮐﻪ ﻣﺄﻣﻮﺭﻳّ= 5176;ﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻫ&= #65262; ﺩﺭ ﻫﺎﻫﻮﺕ ﻭ ﻋ= ﻤّاء، ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺮ&= #64404;ﻮﻧﻪ ﻫﺴﺘﻰ ﻣﻮﺭﺩ ﺗ&= #65212;ﻮﺭ ﻣﺎ ﭼﻪ ﺑﻮﺩﻩ ﺑ= ﺎﺷﺪ.ﮐﻪ ﺍﻟﻠﻪ ﺧﻮﺩ ﻧﻴ&= #65200; ﻳﻚ ﺻﺎﺩﺭ ﻧﺨﺴ&= #65176;ﻴﻨﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻫ&= #65262; ﺑﻮﺩﻩ ﺍﺳﺖ.ﮐﻪ = ﻓﻠﺎﺳﻔﻪ ﻗﺪﻳﻢ ﺗﺮ ﺍﻟﻬ&= #65264; ﺍﻟﻠﻪ ﺭﺍ ﺻﺎﺩ&= #65197; ﺍﻭﻝ ﻣﻴﺨﻮﺍﻧ&#= 65256;ﺪ. ﻫﻤﻪ ﻫﺴﺘﻴﻬﺎ&#= 65263; ﺑﺸﺮﻯ ﻣﺎ ﺑﺎ ﻣ= ﺮﮒ ﺑﺰﻳﺮ ﺧﺎﻙ ﻭ ﻋ= ﺪﻡ ﻣﻴﺮﻭﺩ، ﻣﮕﺮ= 5259;ﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;که ﺘﺮﮐﻴب ﺁﻥ ﺟﺰ &= #65165;ﺯ ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﻭﺍﻟﻬﻰ ﺩﺭ ﺳﻠ&= #65262;ﻙ.ﻭ ﻳﺎ ﺷﺎﻳﺴﺘﮕﻰ &= #65165;ﺭﺑﺎﺏ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ &= #65261;ﺣﺘﻰ ﮔﻴﺎﻫﻰ ﻭ ﺟﻤﺎ&= #65193;ﻯ ﺑﺮﺍﻯ ﮐﺎﺭﻣﺎ&#= 65163;ﻴﺎﻥ ﺑﺸﺮﻯ ﮐﻪ ﻧﻪ ﻓ= ﻘﻂ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ ﻧﮑﺮﺩﻧ&#= 65194;، ﮐﻪ ﭼﻘﺪﺭ ﻓﺴﺎ&= #65193; ﻭﮔﻨﺎﻩ ﻭ ﺍﻧﺤ&= #65198;ﺍﻑ ﻭﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋ= ﻘﻴﺪﻩ ﻫﺎﻯ ﺑﺎﻃﻞ ﺭﺍ = ﺩﻧﺒﺎﻝ ﮐﺮﺩﻧﺪ.ﮐﻪ ﻧﻤ&= #65198;ﻩ ﻣﻌﺪﻝ ﺣﻴﺎﺗﻰ &= #65153;ﻧﻬﺎ ﺩﺭ ﻳﻚ ﺭبّ اﻟ= 5256;ﻮﻉ ﺣﻘﻴﺮ ﺗﺮ ﺍﺯ ﺭ= بّ اﻟﻨﻮﻉ ﺑﺸﺮﻯ= 548;ﻫﻤﺎﻥ ﻃﻮﺭ ﺁﺧﺮﻳﻦ ﺷ&= #65260;ﻮﺩ ﺳﺎﻟﻚ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺍ&= #65261; ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺑ= ﻬﺘﺮ </spa= n>ﮐﻪ ﺷﻬﻮﺩ ﻧA= 262;ﺭ ﻗﺎﺋﻢ ﺑﺎﺷﺪ، &#= 65261;ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;.ﻭﺍﻟّﺎ ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ &= #65251;ﻘﺪﻣﺎﺗﻰ ﮐﻪ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺳﻠﻮﮐﻰ ﻗﺒﻞ ﺍ&= #65199; ﻣﺤﻤﺪ ﺑﺴﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩ ﻣﻴﺪﻫﻨﺪ&#= 1548; ﻣﻨﺠﺮ ﺑﺘﺎﻭﻟ&#= 65194; ﺩﺭ ﻧﺴﺦ ﺑﺸﺮﻯ = ﺑﻬﺘﺮ ﻭﻓﻮﺭﻯ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ،= 4400;ﻪ ﺁﻧﮕﺎﻩ ﺧﻮﺩﺭ&#= 65165; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺎﻧﻨﺪ ﻟﺬﺍ ﮐﺎﻣﻞ ﻣﺤ&= #65252;ﺪﻯ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﭘﻨﺞ ﺑﺎﺭ ﭘﻴﺎ&= #65251;ﺒﺮ ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ = ﺩﺭ ﺟﻬﺎﻥ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺩﺍﺷﺘﻪ ﺍﺳﺖ، &#= 65261;ﮐﺎﻣﻠﺎﻥ ﻣﻬﺪﻭﻯ ﻭ ﻣﺘﻮ&= #65247;ﺪﺍﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﮐﻪ ﺍﺯ ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ; ﺩﺭﺟﻬﺎﻥ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ ﺩﺭﺗﻮﻟﺪﺍﺕ ﺑ&#= 65208;ﺮﻯ ﺧﻮﺩ ﺷﺶ ﺑﺎﺗﺮ = ﻣﻘﺎﻡ ﭘﻴﺎﻣﺒﺮﻳﻮﺍ= 5247;ﻬﻰ ﺭﺍ ﺩﺍﺷﺘﻪ ﺍﻧ&= #65194;.<o:p></o:p> ﺩﺭ ﺗﺠ&#= 65166;ﺭﺏ ﻣﮑﺘﺐ ﮔﺸﺘﺎﻟ&#= 65174;،ﺭﻭﻯ ﻋﻤﻠﻴّﺎﺕ(ﺩﺭ= 5241; ﺣﺮﮐﺖ)ﺍﻧﺠﺎﻡ &= #64404;ﺮﻓﺘﻪ. ﭼﻨﻴﻦ ﺗ= 5262;ﻗّﻒ ﺷﺪﻩ،ﮐﻪ ﺣﺮﮐ= 5174; ﺍﺣﺴﺎس ﻣﺘﺄﻧ= 617;ﻰ،ﻫﻤﺮﺍﻩ ﺟﺴﻢ ﻣﺘﺤﺮﻙ ﺩ&= #65197;ﻙ ﻣﻴﺸﻮﺩ.ﭼﻪ ﺍﻧ&= #65204;ﺎﻧﻰ ﮐﻪ ﺣﺮﮐﺖ ﻣﻴﮑ&= #65256;ﺪ،ﻭﺧﻮﺩﺵ ﺩﺭﻙ ﺣﺮﮐﺖ ﺧﻮ&= #65193; ﻣﻴﮑﻨﺪ.ﮐﻪ ﻣﻄ&= #65166;ﺑﻖ ﻫﺮ ﻗﺪﻡ ﻭﻭﺍﺣ&= #65194; ﺯﻣﺎﻧﻰ ﺍﺳﺖ.ﻭ&= #64380;ﻪ ﺩﺭ ﻧﺎﻇﺮ ﺣﺮﮐ&= #65174; ﺩﻳﮕﺮﻯ، ﮐﻪ ﭼ&#= 65208;ﻢ ﻧﺎﻇﺮ ﻣﺘﻮﺟّ= 5258; ﺣﺮﮐﺖ ﺩﻳﮕﺮﻯ&#= 1548;ﻭﺑﺎ ﻫﺮ ﻗﺪﻡ ﺍﻭ ﻧﻴ= ﺰ ﺯﻣﺎﻧﻰ ﺭﻳﺎﺿ&#= 65264; ﻭﻋﺪﺩﻯ ﺩﺍﺭﺩ.&= #65187;ﺮﮐﺖ ﻧﻪ ﻓﻘﻂ ﻣﺘﺠّ&#= 65258; ﺗﺮﮐﻴﺒﻰ ﻏﻴﺮ &= #65251;ﻌﻴّﻦ ﺍﺯ ﻧﻘﺎﻁ ﻣﺘﻮ&= #65165;ﻟﻰ ﺍﺳﺖ،ﮐﻪ ﺑﺮﺍ= 5263; ﻫﺮ ﻧﻘﻄﻪ ﺁﻥ، &= #65267;ﻚ ﻟﺤﻈﻪ ﺳﮑﻮﻥ ﻣ&= #65240;ﺮﺭ ﺩﺍﺭﻳﻢ.ﺑﻠﮑﻪ &= #65203;ﻠﺴﻠﻪ ﺍﻯ ﺍﺯ ﺣﺮﮐﺖ ﺭ= ﺍ ﻳﮑﺠﺎ ﺩﺭﻙ ﻣﻴ&= #64401;ﻨﻴﻢ.ﭼﻮﻥ ﺳﻴّﺎﻟﻪ ﻭﺟﺮ= 5267;ﺎﻥ ﺍﺳﺖ.ﻭ ﻧﺘﻴﺠﻪ = ﺗﻮﺟّﻪ ﻭ ﺗﻌﻘﻴﺐ ﮐﻞ ﺣ= ﺮﮐﺖ،ﺑﻌﻨﻮﺍA= 253; ﺣﺎﻝ ﺩﺭ ﺧﻮﺩ ﺩ= ﺭﻙ ﻣﻴﮑﻨﻢ.ﺩﺭ ﻭﺍ&= #65239;ﻊ ﺳﻠﺴﻠﻬﺎﻯ ﭘﺸ&#= 65174; ﺳﺮﻫﻢﻣﺘﻮﺍﻟ= 5264; ﺍﺯ ﺍﺣﺴﺎس ﻣﻌ&#= 65268;ّﻨﻰ،ﻣﻌﻨﻰ ﺣﺮﮐﺖ ﻣﻴﺪﻫﺪ &= #65251;ﺎﻧﻨﺪ ﺣﺮﮐﺖ ﭼﻴﺰﻯ ﺑ&= #65198; ﭘﻮﺳﺖ ﺑﺪﻥ ﻣﺎ&= #1548;ﮐﻪ ﺍﮔﺮ ﻗﻄﻊ ﺷﻮﺩ&= #1548;ﻭ ﻳﺎ ﺑﺴﻴﺎﺭ ﺁﻫ&= #65204;ﺘﻪ ﺣﺮﮐت کند ،ﺍ᥺= 7;ﺼﺎب ﻤﺎ ﺣس ﻧﻤﻰ ﮐﻨ&= #65194;.ﺩﺳﺘﮕﺎﻩ ﺣسّ ﻫﺴﺖ،ﻭﻟʌ= 64; ﺣﺮﮐﺖ ﻧﻴﺴﺖ.ﻭ ﻳﺎ ﺣﺮ= ﮐﺖ ﺑﺴﻴﺎﺭ ﻓﻮﺭﻯ &= #65193;ﺭ ﺣﺮﮐﺖ،ﺑﺼﻮﺭA= 173; ﻳﻚ ﺍﺣﺴﺎس ﺩﺭ &= #65251;ﻴﺂﻳﺪ.ﮐﻪ ﻗﻄﻌﺎﺕ ﺍﺣﺴﺎ&#= 1587; ﺍﺯ ﺁﻥ ﻧﺪﺍﺭﻳ&= #65250;.ﻭ ﺍﮔﺮ ﻣﺠﻤﻮﻋﻬ&#= 65166;ﻯ ﻣﺘﺤﺮﻙ ﺭﻭﻯ ﺟ&= #65204;ﻢ ﺣﺴّﺎس ﻣﺎ ﻋﻤ= 5246; ﮐﻨﺪ،ﻣﺎ ﺍﺯ ﮐ&#= 65246; ﺁﻧﻬﺎ ﺍﺣﺴﺎس &#= 65183;ﻤﻌﻰ ﻣﻴﺎﺑﻴﻢ.ﮐﻪ ﺩ&= #65197; ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻣ&= #65188;ﺮﻙ ﻧﻴﺴﺖ.ﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﻧﻴﺰ ﺍﺯ ﺣﺮﮐﺖ = ﺍﺷﻴاء ﻣﺘﻮﺟّﻪ ﻃﻌﻤ= 5258; ﻳﺎ ﺩﺷﻤﻦ ﻣﻴﺸ&= #65262;ﻧﺪ.ﻭ ﺣﺮﮐﺖ ﺁﻫﺴﺘﻪ &= #65193;ﺭﻧﺪﻩ،ﻓﺮﻳʋ= 70;ﻨﺪﻩ ﺷﮑﺎﺭ ﺯﻧﺪﻩ ﺭ&= #65165; ﺑﺎﻋث ﻣﻴﺸﻮﺩ &#= 65261;ﺣﺘﻰ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺑﺮﺍﺑﺮ ﺷﻴﺮ ﻧ&= #65268;ﺰ ﺑﺎﻳﺴﺘﺪ،ﺷﻴA= 198; ﻧﻴﺰ ﻣﻰ ﺍﻳﺴﺘ&= #65194;.ﻭ ﻳﺎ ﺍﮔﺮ ﺑﺴﻮﻯ = ﺷﻴﺮ ﭘﻴﺶ ﺑﺮﻭﻳﻢ،= 5207;ﻴﺮ ﻧﻴﺰ ﺑﻌﻘﺐ ﻣﻴ&= #65198;ﻭﺩ.ﮐﻪ ﻳﻚ ﻓﻴﻠﻢ ﻣﺴﺘ&= #65256;ﺪ ﺩﺭ ﺻﺤﺮﺍ،ﻳﻚ &#= 65251;ﻴﻤﻮﻥ ﺷﺠﺎﻉ ﻭﮔﺮﺳﻨ&#= 65258;،ﭼﻨﺎﻥ ﺑﺴﻮﻯ ﭼﻨﺪﻳﻦ &= #65207;ﻴﺮ ﺩﺭﺣﺎﻝ ﺩﺭﻳﺪ&#= 65253; ﺷﮑﺎﺭ ﺧﻮﺩ ﭘﻴ&= #65206; ﺭﻓﺖ،ﮐﻪ ﻫﻤﻪ &#= 65153;ﻥ ﺷﻴﺮﻫﺎ ﻓﺮﺍﺭ &= #64400;ﺮﺩﻧﺪ،ﻭﻃﻌʌ= 52;ﻪ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65251;ﻴﻤﻮﻥ ﮔﺮﺳﻨﻪ ﺭﻫﺎ ﮐ&= #65198;ﺩﻧﺪ.ﺍﻳﻦ ﻣﻴﻤﻮﻥ ﺷﺠﺎﻉ &= #65165;ﺯ ﺑﻰ ﻋﻘﻠﻰ ﺑﻮﺩ&= #1548; ﮐﻪﺷﺠﺎﻉ ﺍﺳﺖ .= ﻭ ﻋﻤﻠﺎ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﻣﻠﺎﺣﻈﻪ ﺧﻮﺩ&#= 1548;ﺍﺯ ﺣﺮﮐﺖ ﮐﻞ ﻳﺎ ﻣ= ﺠﻤﻮﻋﻪ ﺍﺟﺰاء ﻣﺘﺤﺮA= 241; ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻣﻴ= ﮕﻴﺮﺩ. ﭘﻴﺸﺮﻓﺖ ﻟﺸﮑ&#= 65198;ﻳﺎﻥ ﺩﺭ ﺟﺒﻬﻪ ﺟﻨﮓ&= #1548;ﺣﺮﮐﺖ ﮐﻠّﻰ ﺭﺍ ﺩﺭ ﻧ&= #65224;ﺮ ﺩﺍﺭﻳﻢ،ﻭﻧﻪ = 5187;ﺮﮐﺖ ﻫﺮﻳﻚ ﺑﺨﺼﻮﺹ.&= #65251;ﮕﺮ ﺁﻧﮑﻪ ﺣﺮﮐﺖ ﺳ&= #65198;ﻳﻌﺘﺮ ﺩﺍﺭﺩ.ﻃﺒﻴﻌﻰ &= #65165;ﺳﺖ ﮐﻪ ﻫﺮ ﻋﻤﻠﻰ ﺍ= ﻭﻝ ﻭﺁﺧﺮ ﺩﺍﺭﺩ ﻳ&= #65228;ﻨﻰ ﺑﺮﺧﻰ ﻣﻘﺪﻡ ﻭ&= #65199;ﻭﺩﺗﺮ ﺑﺮﺩﻳﮕﺮﻯ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ ﺳﻠﺴﻠ&= #65258; ﺣﺮﮐﺖ،ﻧﻤﻴﺘA= 262;ﺍﻥ ﮔﻔﺖ ﮐﻪ ﻣﺎ ﺍﺯ= ﻧﻘطه اﻯ ﮔﺬﺷته اﻳʌ= 50;. ﮐﻪ ﻣثلا ﺍﺗﻮA= 251;ﺒﻴﻞ ﺍﺯ ﻋﻠﺎﺋﻢ ﻓﺎ&= #65211;ﻠﻪ ﺩﺭ ﺟﺎﺩه ﻫﺎ ﻣ&= #65264; ﮔﺬﺭﺩ.ﭼﻮﻥ ﺟﺮ&= #65267;ﺎﻥ ﺣﺮﮐﺖ ﺑﻨﻘﻄﻪ &= #65251;ﺸﺨّﺺ ﻧﺪﺍﺭﻳﻢ.ﮐﻪ ﻧ&= #65240;ﻄﻪ ﺑﻌﺪﻯ ﺑﺮﺍﻯ ﺁ&= #65253; ﻗﺎﺋﻞ ﺷﻮﻳﻢ.ﭼ&= #65262;ﻥ ﮐﻪ ﺳﻴّﺎﻟﻪ ﻭ &= #65183;ﺮﻳﺎﻥ ﺣﺎﻝ ﻭ ﺭﻭﺍﻥ ﺍ= ﺳﺖ.ﻭ ﺩﺭﻙ ﺳﻠﺴﻠﻪ ﺣ&= #65198;ﮐﺖ ﻳﮑﻰ ﺍﺣﺴﺎس ﻣ&#= 65268;ﺸﻮﺩ.ﺍﻟﺒﺘﻪ ﻧﺎﺗﻮﺍﻧﻰ ﭼﺸ&#= 65250; ﻭﺣﺎﻓﻈﻪ،ﻭ ﺣ= 5176;ﻰ ﺷﺨﺼﻴّﺖ ﺗﮑﺎ= 5251;ﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺍﻥ &= #65165;ﻧﺴﺎﻥ،ﺑﺎﻋ= 9; ﻣﻴﺸﻮﺩ.ﮐﻪ ﻫﻤ&= #65258; ﺣﺮﮐﺖ ﺳﺮﻳﻊ ﺭ&= #65165;،ﺗﻨﻬﺎ ﻳﻚ ﻟﺤﻈﻪ ﺩﺭﻙ = ﮐﻨﺪ.ﭼﻮﻥ ﺍﮔﺮ ﺣﺮﮐﺖ ﭼﻨ&= #65268;ﻦ ﻣﻰ ﺑﻴﻨﻴﻢ،ﮐ= 5258; ﻣﺘﺤﺮﻙ ﻭﺑﺎ ﻫ&= #65198; ﻗﺪﻡ ﺗﻮﻗّﻔﻰ &#= 64400;ﻨﺪ،ﺁﻧﮕﺎﻩ ﭼﻴﺰﻯ ﺑﻨﺎﻡ ﺣ&= #65198;ﮐﺖ ﻧﺨﻮﺍﻫﻴﻢ ﺩﺍ&#= 65207;ﺖ.ﻭﭼﻮﻥ ﺣﺮﮐﺖ ﺳﺮﻳﻊ ﺍ&= #65199; ﻧﻈﺮ ﺟﺴﻢ ﺍﻧﺴ&= #65166;ﻥ،ﺑﺎﻋث ﻣﻴﺸﻮﺩ ﮐﻪ ﮐﻞ = ﺣﺮﮐﺖ ﺭﺍ ﻳﻚ ﺍﺣﺴﺎﺵ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ.ﻭ ᥶= 7;ﺎﻓﻈﻪ ﻃﺒﻖ ﻣﻌﻤﻮﻝ ﺧ&= #65268;ﺎﻧﺖ ﭘﻴﺸﻪ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ.که هم ﺿﻌA= 234; ﺍﺩﺭﺍﮐﻰ ﺩﺍﺭ&#= 65193;،ﻭﻧﻴﺰ ﺿﻌﻒ ﻋﻤﻠﻴﺎﺕ &= #65195;ﻫﻨﻰ،ﻭ ﺻﻔﺖ ﻫﻤﺮﺍﻫﻰ &= #65169;ﺎ ﺣﺮﮐﺖ ﺳﺮﻳﻊ.ﭼ&= #65258; ﺭﺳﺪ ﺑﻀﻌﻒ ﺣﺎ&= #65235;ﻈﻪ ﺍﺯ ﺩﺭﻳﺎﻓﺘﻬ&#= 65166;ﻯ ﻟﺤﻈﺎﺕ ﻗﺒﻠﻰ&#= 1548;ﭘس ﺍﺩﺭﺍﻙ ﺣﺮﮐﺖ &= #65259;ﻤﺎﻥ ﺍﺩﺭﺍﻙ ﻣﺘﺂن= 740; ،ﮐﻪ ﻫﻤﺎﻥ ﻟﺤ&#= 65224;ﻪ ﺍﺳﺖ.ﻭﺍﮔﺮ ﺣﺮ&= #64400;ﺖ ﮐﻨﺪ.ﺑﺎﺷﺪ ﻣﺘ&= #65156;ﻧّﻰ ﺍﺳﺖ.ﻭ ﺑﺨﺼﻮﺹ = ﮐﻪ ﺗﺠﺮﺑﻪ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﺪ، ﮐﻪ ﻣﻐﺰ ﻭ ﺣﺎﻓ= ﻈﻪ،ﻧﻤﻴﺘﻮﺍA= 255;ﺪ ﻭﺿﻊ ﺍﺩﺭﺍﻙ ﺟ&= #65194;ﻳﺪﻯ ﺭﺍ ﺑﺎﻫﻢ ﺩﺭﻙ = ﮐﻨﺪ.ﻭ ﻫﺮ ﺣﺮﮐﺖ ﻭ ﺍﺣ= ﺴﺎس ﺭﺍ،ﻳﻚ ﻭﺍﻗﻌ= 5258; ﻣﺴﺘﻘﻞ ﻣﻴﺪﺍ&#= 65255;ﺪ.ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺫﻫﻦ ﺩﺭ ﻋ= ﻤﻠﻴﺎﺕ ﺟﺪﻳﺪﻯ ﺗﺮﮐﻴ&#= 65168; ﺍﺣﺴﺎﺳﺎﺕ ﻣﺘ&#= 65228;ﺪﺩ ﺭﺳﻴﺪﻩ ﺭﺍ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺩﺭ ﺭ= ﻭﺍﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﮐﻪ ﻋﻤﻠﻴﺎﺕ ﺫﻫﻨ&#= 65264; ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻌ&= #65166;ﻟﻢ ﻣﻠﮑﻮﺗﻰ ﺗﻦ ﻣ&= #65268;ﺒﺮﺩ،ﮐﻪ ﻣﺪﺑّﺮﺍﻟﻬﻰ = 5227;ﻠﺎﻣﺎﺕ ﺣﻴﺎﺗﻰ،ﺑﺨﺼA= 262;ﺹ ﺍﺩﺭﺍﻙ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﺪ.ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﻭ&= #65165;ﺳﻄﻪ ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﺩ&= #65197;ﻙ ﺭﺳﺎﻧﺪﻥ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺮﺍﻯ ﺭﻭﺡ ﻣﺪ&= #65169;ّﺮ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻣﻴ&= #65194;ﺍﻧﻴﻢ. ﮐﻪ ﻋﻤﻠﻴﺎﺕ ﺫ&= #65259;ﻨﻰ ﻭ ﺍﭘﻴﺴﺘﻤﻮﻟ&#= 65262;ﮊﻳﻚ ﺩﺭ ﺗﻦ ﻭﻣﻐﺰ ﻭ= ﻣﺎﺩﻳّﺎﺕ ﻧﻴﺴﺖ.ﺑﺨﺼﻮﺹ &= #65169;ﺎ ﺩﻟﻴﻞ ﻓﺮﺍﻣﻮ&#= 65207;ﻰ ﻭﺑﻴﺎﺩ ﺁﻣﺪﻥ.&= #65261;ﻳﺎ ﺑﺪﻟﻴﻞ ﺍﺑﺪﺍ&#= 65227;ﺎﺕ ﻭ ﺍﺑﺘﮑﺎﺭﺍﺕ&#= 1548;ﮐﻪ ﺳﺎﺑقه اﻯ ﺍﺯ = 5153;ﻥ ﺩﺭ ﺫﻫﻦ ﻧﻴﺴﺖ.= ﻭ ﻳﺎ ﻫﻤﺎﻥ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﻟﺪﻧّﻰ،ﮐﻪ ﺍA= 261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺮﻭﻣ&#= 65256;ﺪﺗﺮ ﺍﺯ ﺩﻳﮕﺮ ﺍﻧﺴ&= #65166;ﻧﻬﺎ، ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺩﺍﺭﻧﺪ. ﻭ ﺑﺪﻳ= ﻦ ﺗﺮﺗﻴﺐ ﻣﻴﺘﻮ&#= 65165;ﻥ ﮔﻔﺖ،ﺣﺮﮐﺖ ﺗ= 5156;ﻟﻴﻒ ﻭﺗﺮﮐﻴﺒﻰ ﺍﺯ &= #65165;ﺣﺴﺎﺳﺎﺕ ﻣﺘﻌﺪﺩی اﺳﺖ.= 5261;ﺩﺭ ﺍﻳﻦ ﺍﺣﺴﺎس ﺣ&#= 65198;ﮐﺖ ﻭ ﺗﺮﮐﻴﺐ ﺍﺟﺰ&= #1575;ء ﻧﺘﻴﺠﻪ ﺍﺳﺘﺪ&#= 65247;ﺎﻝ ﻋﻘﻠﻰ ﻭ ﻋﻤﻠﻴ&= #65166;ﺕ ﭘﻴﭽﻴﺪﻩ ﻣﻐﺰ</= span> </spa= n>ﻧﻴﺴﺖ.ﻭ ﺍﮔA= 198; ﺑﺎﺷﺪ،ﺑﺎﺯ ﺿﻌﻒ ﺫﻫﻦ ﻭﺭﻭ&= #65165;ﻥ ﺍﺳﺖ،ﮐﻪﻧﻤﻴA= 176;ﻮﺍﻧﺪ ﺟﺮﻳﺎﻥ ﺗﺮﮐﻴ&#= 65168; ﺣﺮﮐﺎﺕ ﺭﺍ ﺩﻧ&= #65170;ﺎﻝ ﮐﻨﺪ.ﻭﻟﻰ ﺑﺎﺯ = ﺗﺮﮐﻴﺐ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;، ﻭ ﺍﻧﺘﺰﺍﻉ ﺫﻫ&= #65256;ﻰ،ﻳﺎ ﺍﻭﻫﺎﻡ ﻭ ﺍﺳﺘ&= #65256;ﺘﺎﺝ ﻭﺗﺼﻮﺭﺍﺕ،ﺑA= 166;ﺯ ﺗﺮﮐﻴﺒﻰ ﺍﺯ ﺫ&= #65191;ﻴﺮﻩ ﻫﺎﻯ ﺫﻫﻨﻰ ﺍﺳ&= #65174;.ﻭ ﭼﻮﻥ ﮐثرﺕ ﮐﻤ= 617;ﻰ ﺧﺎﻃﺮﺍﺕ ﺩﺭ ﺫ&= #65259;ﻦ ﻭﺭﻭﺍﻥ،ﺣﺎﻟA= 174; ﮐﻴﻔﻴّﺘﻰ ﭘﻴ= 5194;ﺍ ﻣﻴﮑﻨﺪ،ﮐﻪ ﻭ= 5187;ﺪﺕ ﻭﺟﻮﺩ ﺁﻧﻬﺎ ﺩ&= #65165;ﺧﻞ ﺭﻭﺍﻥ ﺍﺳﺖ.ﻭ ﺑ= ﺮﺍﻯ ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65175;ﻔﮑّﺮ،ﺍﻳﻦ ﻭﺣﺪﺕ ﻟﺎﺯﻡ ﺍ&= #65203;ﺖ. ﻭ ﺑﺎ ﮐثرﺕ ﺩﺍ&#= 65193;ه ﻫﺎ، ﻧﻤﻴﺘﻮﺍ= 5253; ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﻣ&= #65240;ﺎﻡ ﺣﻘﻴﻘﺖ ﺑﺮﺗﺮ &= #65193;ﺭ ﺍﻓﮑﺎﺭ ﺭﻓﺖ.ﻭ&= #65247;ﻰ ﭼﻮﻥ ﺗﻮﺟّﻪ ﺑ&#= 64345;ﺎﺋﻴﻦ ﻭ ﺗﻨﺰﻳﻞ ﻟﻔﻈ&= #65264; ﻭﮐﺘﺎﺑﻰ ﺍﻳﺪ&#= 65259;ﻬﺎﻯ ﺫﻫﻨﻰ ﺑﺸﻮﺩ،= 5169;ﺎﺭ ﺩﻳﮕﺮ ﻳﮑﺎﻳﻚ &= #65261;ﺍﺣﺪﻫﺎﻯ ﺧﺎﻃﺮﺍﺕ ﮔﺬﺷ&#= 65176;ﻪ ﺍﺯ ﮐﻞ ﻭﺍﺣﺪ ﺫ= ﻫﻨﻰ ﺑﻴﺮﻭﻥ ﻣﻴﺂﻳ&#= 65256;ﺪ.ﻗﻄﺮﻫﻬﺎ ﺩﺭ ﺩﺭﻳﺎ ﻳکی &#= 65208;ﺪه ﺒﻮﺩﻧﺪ. ﺑﺮﺍﻯ = ﺑﺎﺯگشت ، ﮔﻮﺋﻰ ﺩﻭﺑﺎ&#= 65197;ﻩ ﻗﻄﺮه ﺍﺯ ﺩﺭﻳ&#= 65166; ﺟﺪﺍ ﻣﻴﺸﻮﺩ.ﻭ = ﺍﻟﺒﺘﻪ ﺑﺴﺘﻪ ﺑﻘﺪﺭﺕ &= #65187;ﺎﻓﻈﻪ،ﻳﺎ ﮐﻴﻔﻴّﺖ ﺁﻟﻮ= 5193;ﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻥ،ﻭ= 4380;ﮕﻮﻧﮕﻰ ﮐﻤﻚ ﻣﺪﺑّﺮﺍ= 606; اﻟﻬﻰ. ﺯﻳﺮﺍ ﺩ&= #65197; ﻫﺮ ﺣﺎﻝ ﻋﻤﻠﻴ&= #65166;ﺕ ﺫﻫﻨﻰ، چوﻥ ﻋA= 252;ﻠﻴﺎﺕ ﺣﻴﺎﺗﻰ،ﻭ ﺣﺘ= 5264; ﻋﻤﻠﻴﺎﺕ ﻣﺎﺩ&#= 65263; ﺑﺪﻥ ﻣﺎ، ﺑﺎﺯ &= #65193;ﺭ ﺍﺧﺘﻴﺎﺭ ﻧﻴﺮ&#= 65261;ﻯ ﻧﺎﺩﻳﺪﻩ</sp= an> &#= 65197;ﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 548;ﻭﺩﺭﺳﺖ ﺗﺮ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰﺍﺳﺖ.ﻭ ﺳﺎﻟﻚ ﺍﻳﻦ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ &= #64344;ﺎﮐﺴﺎﺯﻯ ﻣﻴﮑﻨﺪ،ﮐﻪ ﻧ= 5240;ﺎﻁ ﺿﻌﻒ ﮐﻤﺘﺮ ﻭﺍ&= #65251;ﮑﺎﻣﺎﺕ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ= 5263; ﺩﺭ ﮊﻧﺘﻴﻚ ﺧﻮ&= #65193;،ﺑﺎ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﻭﻋﺎﺩﺍﺕ ﺟﺪﻳ&#= 65194; ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﺁ&= #65255;ﮕﺎه ﻨﻘﺶ ﺣﺎﻓﻈﻪ ﻭ&= #65165;ﺿﺢ ﺗﺮ ﻣﻴﺸﻮﺩ.ﮔﺮ&= #64380;ﻪ ﻣﻄﻠﻖ ﻭﺿﻮﺡ ﺩ&= #65197; ﮐﺴﻰ ﻧﻴﺴﺖ.ﺑﺪ&= #65267;ﻦ ﺗﻮﺻﻴﻒ ﺩﺭﻙ ﺣ&= #65198;ﮐﺖ،ﻳﻚ ﺩﺭﻙ ﻣﺴﺘﻘﻴﻢ &= #65261;ﮐﻠّﻰ ﺩﺭ ﺫﻫﻦ ﺍﺳﺖ.ﻭ= ﺍﺯ ﻧﻮﻉ ﺩﺍﺩﻫﺎﻯ &= #65187;ﺴّﻰ ﺍﺳﺖ،ﻭﻧﻪ ﺗﻮ= 5247;ﻴﺪﻯ ﺫﻫﻨﻰ.ﻳﻌﻨﻰ ﻳ&= #65242; ﺍﻧﺘﺰﺍﻉ ﺍﺳﺖ&#= 1548;ﻭﻧﻪ ﻭﺟﻮﺩﻯ ﺑﺎﻟﻔ&#= 65228;ﻞ ﺑﻨﺎﻡ ﺣﺮﮐﺖ.ﭘ&= #1587; ﺍﺣﺴﺎسﺣﺮﮐﺖ = 5255;ﻴﺰ ﮐﺎﺭ ﻣﻐﺰ ﻧﻴﺴ&= #65174;،ﮐﻪ ﻣﺎﺩﻯ ﻋﻤﻞ ﮐﺮ&= #65193;ﻩ ﺑﺎﺷﺪ. ﺑﻠﮑﻪ ﺩ= ﺭ ﮊﻧﺘﻴﻚ ﺭﻭحی = 575;ﺳﺖ، ﮐﻪ ﺍﺯ ﻋﻮﺍﻟﻢ = ﺍﻟﻬی ﻤﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﻣﮑﺎﻥ ﺩﺭﻙ ﻣﮑﺎﻧﻴﺰ&#= 65249; ﺁﻥ ﻧﻴﺴﺖ . <o:p></o:p> = 5251;ؤﺳس ﻣﮑﺘﺐ ﮔﺸﺘﺎﻟ&#= 65174; ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎ&= #65203;ﻰ ﮐﺸﻒ ﮐﺮﺩ، ﮐﻪ &= #65175;ﻮﺣﻴﺪ ﮔﺸﺘﺎﻟﺘﻰ(ﻟﺎ&#= 65251;ﮑﺎﻧﻰ) ﺩﺭ ﺣﺎﻓﻈﻪ ﻭﻓ&= #64401;ﺮ ﺩﺭﻣﻐﺰ ﮐﺮﺩ.ﻳ&= #65228;ﻨﻰ ﺑﻴﺮﻭن اﺯ ﺗﻦ &#= 65193;ﺭﻧﺎﺧﻮﺩﺁﮔʋ= 66;ﻩ که ﮋﻧﺘﻴﻚ ﺭﻭ= 5187;ﻰ ﻫﺮ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174; ﻭﭼﻮﻥ ﻫﺮﮐﻠّ= 5264; ﻭﺣﺮﮐﺘﻰ،ﺍﺯ = 5187;ﺮﮐﺖ ﺩﻳﮕﺮ ﺟﺪﺍ ﻣﻴ&= #65170;ﺎﺷﺪ، ﭘﺶ ﻟﺎﺯﻡ ﻣﻴﮕ&= #65198;ﺩﺩ،ﺩﺭ ﻣﻐﺰ ﺟﺎﺋﻰ ﺑﺎ&= #65207;ﺪ، ﮐﻪ ﻫﺮﻳﻚ ﺍﺯ ﺣ= ﺮﮐﺎﺕ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺁ&= #65253; ﺣﻔﻆ ﮔﺮﺩﺩ= ;.ﮐﻪ ﻋﻤﻠﺎ ﺩﺭ ﺗﺸﺮ&= #65267;ﺢ ﻣﻐﺰ ﺍﻧﺸﺘﻦ ﮐ&= #65262;ﭼﮑﺘﺮﻳﻦ ﺗﻔﺎﻭﺗﻰ ﺑﺎ ﻣ&= #65232;ﺰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩ&#= 65267;ﮕﺮ ﻧﻴﺎﻓﺘﻨﺪ. ﻭﺍ&= #64404;ﺮ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺩ&= #65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65267;ﺎ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64344;ﺬﻳﺮﻓﺘﻪ ﺷﻮﺩ ﺣﻔﻆ ﺍﻣﻮ&= #65197; ﺩﺭ ﺁﺭﺷﻴﻮ ﻭﺗ&= #65236;ﮑّﺮ ﻭ ﺩﻳﮕﺮ ﺳﻴّﺎ&#= 65247;ﻪ ﻫﺎﻯ ﻏﻴﺮ ﻧﺎﺳ&= #65262;ﺗﻰ، ﺩﻟﻴﻞ ﺑﻬﺘﺮﻯ &= #65169;ﺮﺍﻯ ﻧﻈﺮﻳﻪ ﮔﺸﺘﺎ&#= 65247;ﺖ ﺍﺳﺖ. ﺍﻳﻦ ﻧﻈﺮ= ﻳﻪ ﻳﻚ ﺩﻟﻴﻞ ﻋﻠﻤ&= #65264; ﻭ ﺗﺠﺮﺑﻰ،ﺑﺮ= 5165;ﻯ ﺍﻧﻌﮑﺎس ﻓﮑﺮ &#= 65261;ﺫﻫﻦ ﺩﺭ ﻧﻔس ﻭﺭﻭﺍ&#= 65253; ﺍﺳﺖ.ﻭﺩﺭ ﻣﻐﺰ = ﺑﺎ ﻳﻚ ﻣﺎﻫﻴّﺖ ﻣ&#= 65166;ﺩﻯ ﮐﺎﺭ ﺣﺎﻓﻈﻪ ﻣ&= #65228;ﻨﻰ ﻧﺪﺍﺭﺩ.ﺩﺭﻙ ﻟ&= #65166; ﻣﮑﺎﻧﻰ ﺍﺳﺖ ﻳ&= #65228;ﻨﻰ ﺍﺯ ﻧﻮﻉ ﺑﻴﺮﻭ&= #65253; ﺍﺯ ﻋﺎﻟﻢ ﻧﺎﺳ&= #65262;ﺕ ﻣﺎﺩﻯ ﺍﺳﺖ.ﮐﻪ = ﺁﻧﺮﺍ ﺭﻭﺍﻥ ﻳﺎ ﺭﻭﺡ&= #1548;ﻭ ﻳﺎ ﺣﺘﻰ ﺩﺭ ﻋﻬ= ﺪﻩ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺷﺨﺺ ﻣﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﺁ&= #65255;ﺮﺍ ﻗﺮﻳﻦ ﻭﻫﻤﺰﺍ&#= 65193; ﮔﻔته اﻧﺪ.ﺗﻮA= 183;ّﻪ ﮔﺸﺘﺎﻟﺖ ﺑﺮﺍ&#= 65263; ﻣﮑﺎﻧﻴﺰﻡ ﺩﺭ&#= 65241; ﺣﺮﮐﺖ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﺻﺤﻴﺢ ﺍﺳﺖ، ﮐ&#= 65258; ﻟﺎﻣﮑﺎﻧﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺍﻣﮑﺎﻥ ﻣﮑﺎﻧ&#= 65206; ﺩﺭ ﻣﺎﺩﻩ ﻣﻐﺰ = ﻧﻴﺴﺖ.ﮐﻪ ﺩﺭ ﺳﺎﻝ1921 ﺭﻭﺍﻥ ﺷﻨﺎﺳᥴ= 6;ﻥ ﭼﻨﻴﻦ ﻣﻰ ﭘﻨﺪ&= #65165;ﺷﺘﻨﺪ، ﮐﻪ ﻣﻴﺨﻮﺍﺳﺘ&#= 65256;ﺪ ﺍﺯ ﻓﺮﺽ ﺭﻭﺡ ﻭ= ﺧﺪﺍ ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬ&= #65264;،ﻭﺣﺘﻰ ﺣﻴﺎﺕ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺩﻭﺭﻯ ﮐﻨﻨﺪ.ﺯ&= #65267;ﺮﺍ ﻧﻤﻰ ﺧﻮﺍﺳﺘﻨ&#= 65194; ﺑﻤﺮﺯ ﺑﻰ ﺧﺒﺮ&= #65263; ﻭﻧﺎﺩﺍﻧﻰ ﺑ<sp= an lang=3DAR-SA>ﻴﺸﺘﺮ ﺑﺮﺳʌ= 56;ﺪ.ﻭ ﺿﻤﻨﺎ ﺍﺯ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﺩﺭ ﻋﻠﻢ&= #1548;ﻧﺘﻴجه ﻭبه ﻣﺮﺯﻯ ﻧﻤ= 5268;ﺮﺳﻨﺪ،ﮐﻪ ﻣﻔﻴﺪ ﺩﻧﻴﺎﻯ &= #65165;ﻣﺮﻭﺯ ﺑﺸﺮﻯ ﺑﺎﺷﺪ. ﻣ= ﮕﺮ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﮐﻪ ﺑﺸﻬ&= #65262;ﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261; ﺷﺎﻳﺴﺘﮕﻰ ﺗﻮ&#= 65247;ﺪﺍﺕ ﺑﻬﺘﺮ ﻣﻴﺮﺳﻨ&#= 65194;.ﻭ ﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﺩﺍﺷﺘﻨﺪ،ﺍﻟA= 260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺑﺨﺎﻃ= 5198; ﺳﺎﺧﺘﻤﺎﻥ ﺫﻫ&#= 65256;ﻰ ﻭﺭﻭﺍﻧﻰ ﻭﺭﻭ&#= 65185; ﺍﻟﻬﻰ ﻳﺎﻓﺘﻪ&#= 1548;ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒﺎﻁ ﺑﻬﺘ&#= 65198; ﻭ ﺳﺎﻟﻤﺘﺮﻯ،= 5169;ﺮﺍﻯ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ،ﺣA= 176;ﻰ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻴ&#= 65200; ﺍﻟﻬﺎﻣﺎﺕ ﻭﻭ&#= 65187;ﻰ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﻣﺎ ﮔﺎﻫﻰ ﺁﻧﻬ&= #65166; ﻏﺮﻳﺰﻩ ﻣﻴﺨﻮ&#= 65165;ﻧﻴﻢ .ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺯ= ﻧﺒﻮﺭ ﻋﺴﻞ ﻫﻢ ﻭﺣﻰ ﺩ= ﺍﺭﺩ،ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ &= #65191;ﻮﺩﺭﺍ ﺑﺴﺎﺯﺩ.ﻳﺎ ﻫﻤ&= #65166;ﻥ ﮐﻪ ﻋﻠﻢ ﻏﺮﻳﺰ&= #65257; ﮊﻧﺘﻴﮑﻰ ﻣﻴﮕ&#= 65262;ﻳﺪ. ﻭﻟﻰ ﺣﺎﻟﺖ ﻭﻋ&= #65248;ّﺖ ﺍﻳﻦ ﻏﺮﺍﻳﺰ<sp= an dir=3DLTR> </spa= n>ﻭﻣﺸﺨّﺼﺎﺕ= ; ﺁﻧﺮﺍ ﻧﻤﻰ ﺩﺍﻧﻨﺪ.ﮐ&= #65258; ﺑﺎﺯ ﺩﺭ ﻧﻈﺮﻳ&= #65258; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺭ&= #65261;ﺍﻥ،ﺑﺎ ﺗﻤﺎﻡ ﻣﺤﺘﻮﻳ&#= 65166;ﺕ ﺁﻥ ﻣﻴﺒﺎﺷﺪ.ﻣ&= #65232;ﺰ ﺍﻧﺴﺎﻥ ﺩﺭ ﺩﺭ&= #65267;ﺎﻓﺖ ﺍﺣﺴﺎﺳﺎﺕ ﺧﺎ&#= 65197;ﺟﻰ،ﺍﻧﻌﮑﺎ᥸= 3;ﺎﺗﻰ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ = ﻣﻴﺪﻫﺪ.ﮐﻪ ﺃﻣﺮﻯ ﺍﻧﺘﺰﺍ&#= 65225; ﺫﻫﻨﻰ،ﻭ ﺑﺮﻭ= 5199;ﺍﺕ ﻋﺼﺒﻰ ﻭﺍﺑﺴﺘ&#= 65258; ﺍﺳﺖ.ﻧﻪ ﺍﻳﻨﮑ&= #65258; ﭘﺎﺳﺦﺩﺍﺩﻩ ﺧ&#= 65166;ﺭﺟﻰ،ﺑﺎﺯ ﺩﺍﺩه اﻯ ﻣﺎﻧ= 5256;ﺪ ﺁﻥ ﺑﺎﺷﺪ.ﻭ ﺍﻧ= ﺘﺰﺍﻉ ﺫﻫﻨﻰ ﺩﺭ ﻣﻐﺰ = ﻫﺴﺘﻰ ﻧﺪﺍﺭﺩ.ﻭ ﺩﺭﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ، ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ &= #65165;ﺳﺖ.ﻭ ﺭﻭﺡ ﺍﻟﻬﻰ ﻳﺎ&= #65235;ﺘﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ،ﺑﺎﺯ ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﮐﺎﻣﻞ ﻭ ﺳﺎﻟﻢ = ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ . ﻫﻤﺎ= ﻥ ﻃﻮﺭ ﮐﻪ ﺗﻦ ﻣﺎ= ﻟﺒﺎس ﻣﺎﺩﻯ ﺑﺮﺍﻯ ﺭ&= #65261;ﺍﻥ ﻏﻴﺮ ﻣﺎﺩﻯ ﺑﻠ&= #64401;ﻪ ﺃثیرﻯ ﺩﺍﺭﺩš= 8; ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻧﻴﺰ ﻣﻐ&= #65200; ﻣﻴﺘﻮﺍﻧﺪ،ﻟA= 170;ﺎس ﻓﮑﺮ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ.ﺍﮔﺮ ﻓﺮﺽ ﮐﻨﻴﻢ،ﻓ= 4401;ﺮ ﺗﺮﺷّﺤﻰ ﺍﺯ ﻣ&#= 65232;ﺰ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺗﻦ = ﻭﻣﻐﺰ ﻭﺭﻭﺍﻥ،ﻭﻫﻤA= 258; ﺍﺟﺰﺍﻯ ﻭﺟﻮﺩ &= #65165;ﻧﺴﺎﻥ ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭ= ﺟﻮﺩﻯﺑﻨﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﻭ ﺣﺘﻰ ﺩﺭ ﻓﺮﺷﺘ&= #65258; ﻫﻤﺰﺍﺩ ﻭﻣﺪﺑ&#= 1617;ﺮ ﺍﻟﻬﻰ ﻫﻤﺎﻥ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﺗﺎ = ﺩﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺗﺎ ﺍﻟﻠﻪ،ﺍﻳ= 5254; ﻭﺣﺪﺕ ﻫﺎﻯ ﮐﻠ&= #1617;ﻰ ﺗﺮ ﺍﺩﺍﻣﻪ ﺩﺍ&= #65197;ﺩ.ﻭ ﻟﺬﺍ ﺷﺎﻫﺪﺍﻥ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺧﻮﺩ ﻧﻴﺰ،ﺍﻳ= 5254; ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭﺍﻟﻬ&#= 65264; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﻭ ﻋﺮﻓﺎ ﺷﺎﻫﺪﺍ&#= 65253; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197;ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;،ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺧﺪ&#= 65165; ﺩﺭ ﺗﻦ ﺍﻳﻦ ﮐﺎ= ﻣﻞ ﺍﺳﺖ.ﻭﻟﻰ ﺧﺪﺍ = ﭼﻴﺰﻯ ﻧﻴﺴﺖ،که ﺪﺍʋ= 91;ﻞ ﺷﻮﺩ.ﺑﻠﮑﻪ ﻫﺮ&= #64380;ﻪ ﻫﺴﺖ.ﻫﻤﺎﻥ ﻣﺎ&= #65259;ﻴّﺖ ﺟﺒﺮﻭﺕ ﻧﺨﺴﺘ&#= 65268;ﻦ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس اﺳﺖ.ﮐﻪ ﻗﺒﻠﺎ &= #65175;ﻦ ﻣﺎ ﺭﻭﺍﻥ ﻣﻠﮑ&= #65262;ﺗﻰ ﺩﺍﺷﺖ.ﻳﻌﻨﻰ ﺭ&= #65261;ﺡ ﺣﻴﻮﺍﻧﻰ ﺩﺍﺷ&#= 65174;، ﻭﭘس ﺍﺯﮐﻤﺎﻝ &#= 65207;ﻬﻮﺩﻯ،ﺭﻭﺣ᥾= 4; ﺟﺒﺮﻭﺕ ﻧﺨﺴﺘ&#= 65268;ﻦ ﺷﺪﻩ ﺍﺳﺖ.ﮔﻮﺋ&= #65264; ﺍﺯ ﻣﺎﻫﻴّﺖ ﻣ&#= 65248;ﮑﻮﺗﻰ ﺗﺒﺪﻳﻞ ﺑﻤﺎﻫ&#= 65268;ّﺖ ﺟﺒﺮﻭﺗﻰ ﻧﺨﺴ&#= 65176;ﻴﻦ ﺷﺪﻩ.ﮔﺮﭼﻪ ﻫﻨ&= #65262;ﺯ ﺗﻦ ﻭ ﺭﻭﺍﻥ ﻭﺫ= ﻫﻦ ﺍﻭ،ﻫﻤﺎﻥ ﻭﺿ= 5226; ﺳﺎﺑﻖ ﺭﺍ ﺩﺍﺭ&= #65193;.ﺗﺎ ﻣﺮﮒ ﻧﻮﻋﻰ ﺍﻭ = ﺩﺳﺖ ﺑﺪﻫﺪ.ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﺴﻴﺤﻰ ﺑﺎ ﻧﻮ&= #65197; ﻣﺼﻄﻔﻮﻯ ﮐﻪ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;،ﻫﻨﻮﺯ ﺩﺭ ﺳﻄﺢ ﻣﻠﮑﻮ&= #65175;ﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻫﺴﺘﻨﺪ.ﻭ ﺑﻘﻮ&= #65245; ﻣﺴﻴﺢ ﭘﺪﺭ ﺁﺳ&= #65252;ﺎﻧﻰ ﺍﻭ،ﻣﻠﮑﻮﺕ ﺍ= 5261; ﺍﺳﺖ.ﻭﻣﺴﻴﺢ ﺧ&= #65262;ﺩ ﻭﻣﻘﺎﻡ ﺭبّ اA= 247;ﻔﺼﻞ ﻣﺼﻄﻔﻮﻯ ﺍﻭ ﻣ&= #65248;ﮑﻮﺗﻰ ﻫﺴﺘﻨﺪ ﻭﺟﺒﺮ&#= 65261;ﺗﻰ ﻧﺸﺪه اﻧﺪ.ﮐﻪ &#= 65251;ﺴﻴﺢ ﺩﺭ ﺗﻦ ﻧﺎﺳﻮﺗ&= #65264;،ﻭ ﺩﺭ ﺭﻭﺡ ﻣﻠﮑﻮ&= #65175;ﻰ ﺍﺳﺖ. ﻭ ﮐﺎﻣﻞ ﺯ= ;ﺭﺩﺷﺘﻰ ﺧﺪﺍﻳﺶ ﻧﻮﺭ ﻣ&= #65198;ﺗﻀﻮﻯ ﺩﺭ ﺗﻦ،ﻳﺎ ﺷﻬ&#= 65262;ﺩ ﺭﻭﺍﻧﻰ ﺯﺭﺩﺷ&#= 65174; ﻭﻫﺮﮐﺎﻣﻞ ﺯﺭ&#= 65193;ﺷﺘﻰ ﺍﺳﺖ. ﻭ ﺧﺪﺍﻯ ﺑ= ;ﻮﺩﺍ ﺩﺭ ﺗﻦ ﺍﻭ،ﻭﮐ&#= 65166;ﻣﻠﺎﻥ ﺑﻮﺩﺍﺋﻰ ﺑﺎﺯ &= #65193;ﺭ ﺫﻫﻦ ﻭﺣﺎﻓﻈﻪ &= #65267;ﺎﺩﻝ ﻭ ﺷﻬﻮﺩ ﻭﻯ ﻣﻴ= ﺒﺎﺷﺪ.ﮐﻪ ﺧﺪﺍﻯ ﺑﻮﺩﺍ،= 5259;ﻤﺎﻥ ﺷﻴﻮﺍ ﻳﺎ ﻫﻤﺎ&= #65253; ﺷﻬﻮﺩ ﺳﻮﻡ ﻣﺮ&= #65267;ﻢ ﻭ ﻓﺎﻃﻤﻰ ﻣﺴﻴ&= #65186; ﻭﻣﺤﻤﺪ ﻫﻤﭽﻨ&#= 65166;ﻥ ﻣﻠﮑﻮﺗﻰ ﻫﺴﺘ&#= 65256;ﺪ.ﻭﺗﻨﻬﺎ ﺷﻬﻮﺩ ﺷﺸﻢ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍ&#= 65261;ﻟﻴﻦ ﻣﻘﺎﻡ ﺭﻭﺡ ﮐﺎ&= #65251;ﻠﻰ ﺷﺎﻫﺪ ﺁﻥ،ﮐﻪ &#= 65261;ﺍﺭﺩ ﺟﻬﺎﻥ ﺟﺒﺮﻭﺕ &= #65255;ﺨﺴﺘﻴﻦ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺗﻨ&= #65260;ﺎ ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ &= #65261;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﻃﻮﻝ ﺯ&= #65251;ﺎﻧﻬﺎ ﻫﺴﺘﻨﺪ، ﮐﻪ ﺭ&#= 65183;ﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺧﻮﺩ ﺭﺍ ﺩ= ﺍﺭﻧﺪ.ﺗﺎ ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﻭ ﮐﺎﻣﻠﺎﻥ ﻣﻬ&= #65194;ﻭﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺮﺳﺪ، ﮐﻪ ﻭﺍ&#= 65197;ﺩ ﺟﺒﺮﻭﺕ ﺩﻭﻡ ﻣ&= #65268;ﺸﻮﻧﺪ،ﻭ ﺑﻨﻮﺭ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﻣﻴ&= #65198;ﺳﻨﺪ.ﮐﻪ ﻣﺎ ﺍﺯ ﻧﺎﻣﺶ،&#= 64380;ﻪ ﺭﺳﺪ ﺑﺼﻔﺎﺕ ﻭ&= #65197;ﺍﻩ ﺭﺳﻴﺪﻥ ﺑﺪﻳﺪ&#= 65165;ﺭ ﺍﻭﺭﺍ ﻧﺪﺍﺭﻳ&#= 65250;.ﮐﻪ ﻣﻬﺪﻯ ﺧﻮﺍﻫﺪ &= #64404;ﻔﺖ.ﺁﻧﮕﺎﻩ ﭼﻨﻴﻦ ﺷﺎﻫﺪ ﻧ&= #65262;ﺭ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ، ﭼﻬﺎﺭ ﺻﺪ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺖ ﺳﻮﻡ ﻋﺮﺵ ﺭﺏّ &= #65169;ﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺧﻮ&= #65165;ﻫﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺑﻘﻮ&= #65245; ﻗﺮﺁﻥ ﺭﻭﺯﻫﺎ&#= 65263; ﺭﺏّ ﺷﻤﺎ،ﻫﺮ = 5197;ﻭﺯﺵ ﻫﺰﺍﺭ ﺳﺎﻝ ﺷﻤ&= #65166; ﺍﺳﺖ.ﻭﻟﻰ ﺭﻭﺯ&= #65259;ﺎﻯ ﺭﺏّ ﺭﺣﻤﺎﻥ ﭘ&#= 65256;ﺠﺎﻩ ﻫﺰﺍﺭﺳﺎﻝ ﺷﻤ&#= 65166; ﺍﺳﺖ. ﮐﻪ ﺩﺍﺭﺍ= ﻯ ﻫﺸﺖ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﭘس ﺑﻬﺘﺮ ﺍﺳﺖ، ﻣ&#= 65166; ﻫﻢ ﺍﮐﻨﻮﻥ ﺍﻳ&= #65254; ﻫﻔﺖ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ،ﺑﺎ ﻭﻟﺎﻳ= 5174; ﻣﺤﻤﺪﻯ،ﺑﻬﺮ = 5239;ﻴﻤﺖ ﻭ ﺻﺒﺮ ﻭ ﻋﺸﻖ ﻭ= ;ﺗﺤﻤّﻞ ﺳﻠﻮﮐﻰ ﮐﺴﺐ ﮐ&= #65256;ﻴﻢ،ﮐﻪ ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺁ&= #65267;ﻨﺪﻩ ﻣﺎ ﻣﻴﺒﺎﺷﺪ . ﭘ= ;س ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﻣﺮﺍﺗﺐ ﺑﻰ ﻧﻬ&= #65166;ﻳﺖ ﺩﺍﺭﺩ.ﻭ ﻫﺮﮐس &= #65261;ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺭﺏّ &#= 65207;ﻬﻮﺩﻯ ﻭﻣﺪﺑّﺮ ﺧﻮﺩ= 5197;ﺍ ﺩﺭ ﺩﻝ ﺧﻮﺩ ﺩﺍ= ﺭﺩ.ﮔﻮﺋﻰ ﺩﺭ ﺗﻦ ﺩﺍﺭﻧﺪ&= #1548;ﻭﻫﻤﺎﻥ ﻓﺮﺷﺘﻪ ﻣﺮﮒ ﻫ&= #65198;ﮐس ﻣﻴﺒﺎﺷﺪ ﭘس ﺑ&#= 65260;ﺘﺮ ﺍﺳﺖ،ﻣﺎ ﺍﻧﺴ= 5166;ﻧﻬﺎ ﺑﻔﺮﺷﺘﻪ ﺍﻟﻬ&#= 65264; ﺭﻭﺡ ﺍﻟﻘﺪس ﺧ&#= 65262;ﺩ ﺑﺮﺳﻴﻢ، ﮐﻪ ﻧ&#= 65268;ﮑﻮ ﻭﻓﺮﺷﺘﻪ ﻣﺮﮒ &= #65207;ﻴﺮﻳﻨﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺗ&= #65188;ﻮﻳﻞ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺩﺍﺩ،ﮐﻪ ﺷﺎﻳ= 5194; ﺑﺸﻬﻮﺩ &#= 65255;ﻮﺭ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺭ&= #65203;ﻴﺪ.ﻭﺷﺎﻳﺴﺘ= 5258; ﻧﻮﻉ ﺑﺎﺯ ﺑﺎﻟ&= #65166;ﺗﺮ ﺷﺪ.<o:p></o:p> = 5251;ﻴﮕﻮﻳﻨﺪ ﻋﻤﻠﻴّﺎﺕ ﻣﻐ= 5200;،ﺩﺭ ﺣﺎﻝ ﺍﺩﺭﺍﻙ ﻫ&= #65198;ﺣﺮﮐﺘﻰ،ﻳﻚ ﻋﻤﻞ ﺩﻳﻨﺎﻣﻴ&#= 64401;ﻰ ﺍﺳﺖ. ﮐﻪ ﻋﻤﻠﻴ= ﺎﺕ ﺫﻫﻨﻰ ﺩﺭ ﺣﺎﻝ = ﺗﻔﺎﻋﻞ ﺩﺭ ﻳﮑﺪﻳﮕﺮ ﻭ&= #65193;ﺭ ﺣﺎﻝ ﺣﺮﮐﺖ ﻫﺴ&= #65176;ﻨﺪ. ﻣﻴﮕﻮﻳﻨﺪ ﺍﻳ&#= 65254; ﺑﺤث ﻣﺸﮑﻞ ﺯﻧ&#= 1617;ﻮﻥ ﺍﻳﻠﻴﺎﺋﻰ ﺭﺍ &= #65251;ﻴﮑﻨﺪ.ﺯﻧّﻮA= 253; ﻳﺎ ﺫﻭ ﺍﻟﻨﻮﻥ&= #1548;ﭘﻴﺎﻣﺒﺮ ﻋﺎﺭﻑ ﻣﺼﺮﻯ ﺍ&= #65247;ﺄﺻﻞ،ﺑﺎ ﻓﺮﻫﻨﮓ ﻳﻮﻧﺎ&#= 65255;ﻰ ﮐﻪ ﺑﻴﻮﻧﺎﻥ ﻭ = ﺭﻡ ﺭﻓﺖ،ﻭ ﺯﻧﺪﮔ= 5264; ﺍﻭ ﻣﺎ ﺭﺍ ﺑﻴﺎ= ﺩ ﺍﻳﻮﺏ ﭘﻴﺎﻣﺒ&#= 65198; ﻣﻰ ﺍﻧﺪﺍﺯﺩ،= 4400;ﻪ ﺑﺨﻮﺩ ﺯﺟﺮ ﻭ ﺭ= ﻳﺎﺿﺖ ﻣﻴﺪﺍﺩ، ﻭ ﺻﺒ&#= 65262;ﺭﻯ ﺑﺎﻭﺭ ﻧﺎﮐﺮﺩ&#= 65263; ﺩﺍﺷﺖ. ﮐﻪ ﻣﻮﻓ= ﻖ ﺷﺪ،ﻭﻗﺘﻰ ﺑﻨ= 5184;ﺎﺕ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65203;ﻴﺪ.ﻭ ﻫﺮﺳﺎﻟﮑﻰ ﺩﺭ &= #65259;ﺮ ﺯﻣﺎﻥ،ﺑﺎﻳﺪ = 4380;ﻨﻴﻦ ﺻﺒﻮﺭﻯ ﺩﻭﺭﻩ &= #65227;ﺰﻟﺖ ﺳﻠﻮﮐﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ.ﻫﺮﭼﻪ ﺑ&= #65268;ﺸﺘﺮ ﺯﻭﺩﺗﺮ ﺑﻨﺠﺎ&#= 65173; ﺑﺮﺳﺪ،ﻭﻋﻘﻞ = 5255;ﻴﺮﻭﻣﻨﺪ ﻭ ﻋﺸﻖ ﻭﺍﻓﺮ ﻭ= ﺍﺭﺍﺩﻩ ﺁﻫﻨﻴن ﻮ ﺍﺳﺘ&#= 65228;ﺪﺍﺩﻫﺎﻯ ﺭﻭﺍنی اﺯ ﺗﻮA= 247;ﺪﺍﺕ ﻗﺒﻠﻰ ﺑﻴﺸﺘﺮ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺯﻧﻮﻥ ﮔ= ﻔﺘﻪ ﺑﻮﺩ،ﮐﻪ ﺁﺷﻴ= 5246; ﻗﻬﺮﻣﺎﻥ ﺳﺮﻋ&#= 65174; ﺍﻓﺴﺎﻧﻬﺎﻯ،A= 255;ﻤﻰ ﺗﻮﺍﻧﺪ ﺍﺯ ﻟﺎ&= #65241; ﭘﺸﺖ ﮐﻨﺪﺭﻭ<sp= an dir=3DLTR> ﺟﻠﻮ ﺑﺰﻧ= ﺪ.ﺯﻳﺮﺍ ﻣﺪﺍﻡ ﺭﺍﻩ ﺭﻓ&= #65176;ﻪ ﺷﺪﻩ ﺭﺍ ﻧﺼﻒ ﻣ= ﻴﮑﺮﺩ. ﻣﺴﻴﺮ ﺁﺷﻴﻞ ﺍ&= #65199; </spa= n>ﻧﻘﺎﻁ ﻣﺮﮐ¡= 7;ﺐ ﺗﺸﮑﻴﻞ ﻧﺸﺪﻩ&#= 1548; ﺑﻠﮑﻪ ﻋﻤﻞ ﻭﺍ&= #65187;ﺪﻯ ﺍﺳﺖ،ﻳﺎ ﻫﺮ ﻣ&#= 65240;ﺎﻡ ﻳﻚ ﭘﺪﻳﺪﻩ ﻭﺭ&= #65191;ﺪﺍﺩ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﻣﺎ ﺁﻧﺮﺍ ﻳﻚ ﮐ= ﻞ ﻭﺍﺣﺪ ﻣﻰ ﺑﻴﻨ&= #65268;ﻢ، ﮐﻪ ﻗﺎﺑﻞ ﺗﻘﺴ&= #65268;ﻢ ﺑﺄﺟﺰﺍٴ ﻧﻴﺴ= 5174;. ﺑﻤﻮﺟﺐ ﻧﻈﺮﻳ&#= 1617;ﻪ ﻣﻮﻧﺎﺩﻫﺎ، ﻫ= 5198;ﺣﺮﮐﺖ ﺑﻌﺪ ﺍﺯ ﭘﺎﻳﺎ&= #65253; ﺣﺮﮐﺖ.ﺩﺭ ﺩﺍﺧ&= #65246; ﻣﻐﺰ ﻣﻮﻧﺎﺩﻫ&#= 65166;ﻯ ﻋﺼﺒﻰ ﺩﻳﮕﺮﻯ &= #65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ ﺍﺣﺴ&= #65166;س ﻭﺩﺭﻙ ﺣﺮﮐﺖ،= 5193;ﺭ ﻣﺤﺪﻭﺩﻩ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﻭﺍ&= #65267;ﻦ ﺧﻮﺩ ﺩﻟﻴﻞ ﺗﺠ&= #65198;ﺑﻰ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ &= #65261;ﺟﻮﺩ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻣﺎ ﺑﺮﺍﻯ ﻫﻤﻪ = ﻣﻮﺟﻮﺩﺍﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﻧ&= #65166;ﻡ ﮐﻠّﻰ ﺭﻭﺡ ﻣﻴ&#= 64405;ﻮﺋﻴﻢ،ﻧﻪ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷ&#= 65194;ﻩ ﮐﺎﻣﻠﺎﻥ ﺭﺳﻴ&#= 65194;ﻩ ﺑﺸﻬﻮﺩ ﺭﻭﺡ ﺍ&= #65247;ﻘﺪس. ﻫﺮﺳﻴّﺎله ﻮʋ= 83;ﺮﻳﺎﻥ ﺷﻬﻮﺩﻯ ﻗﺎﺑﻞ &= #65239;ﺴﻤت ﻨﻴﺴﺖ.ﺣﺘﻰ ﺍﮔ&= #65198; ﺯﻣﺎﻥ ﻫﻢ ﺩﺍﺷ&= #1578;ه ﺒﺎﺷﺪ، ﻭﻓﺎﺻ= 5248;ﻬﺎﻯ ﺭﺍ ﻃﻰ ﮐﻨ= ;ﺪ.ﺣﺮﮐﺖ ﻧﻤﻮﻧﻪ ﻳﻚ ﮐﻠ&= #1617;ﻰ ﺑﻴﻨﻰ ﻭﻭﺣﺪﺕ &= #65261;ﺟﻮﺩﻯ،ﻭﺗﻮʋ= 83;ﻴﺪ ﺍﻧﺘﺰﺍﻋﻰ ﺫﻫ&#= 65254; ﻳﺎ ﺭﻭﺍن اﻧﺴ= 5166;ﻥ ﺍﺳﺖ.ﻭﺩﺭ ﺗﻤﺎ&= #65249; ﻣﻮﺟﻮﺩﺍﺕ ﻇﺎ&#= 65259;ﺮﺍ ﻏﻴﺮ ﺯﻧﺪﻩ ﮐﻪ = ﺗﮑﺎﻣﻠﻰ ﺃﺗﻤی ﺨﺎﺹ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺗ&= #64401;ﺎﻣلی ﺪﺭ ﺗﻮﺩﻩ ﺁﻳﻨ&= #65194;ﻩ ﻧﺪﺍﺭﺩ.ﻭﺗﻨﻬ&#= 65166; ﺷﮑﻞ ﻫﻨﺪﺳﻰ ﻳ&= #65166; ﻏﻴﺮ ﻫﻨﺪﺳﻰ ﺩ&= #65165;ﺭﺩ،ﮐﻪ ﻣﺤﺪﻭﺩ ﺑﺤﺪﻭ&#= 65193; ﻣﺸﺨﺺ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺫﻫﻦ ﻫﺮﮐس ﺑﻨ&#= 65188;ﻮﻯ ﺍﻳﻦ ﺍﻧﺘﺰﺍﻉ &= #65207;ﮑﻞ ﺭﺍ ﺩﺍﺭﺩ.ﻣﮕﺮ = ﺍﺷﮑﺎﻝ ﻫﻨﺪﺳﻰ،ﮐﻪ ﻗ= 5170;ﻠﺎ ﻣﻮﺭﺩ ﺷﻨﺎﺧﺖ &= #65267;ﮑﺴﺎﻥ ﺑﻮﺩه اﻧﺪ.<o:p></o:p><= /p> = 4404;ﻔته اﻧﺪ ﺑﻴﻦ ﻟﺤﻈ&#= 65258; ﺗﻮﺟّﻪ،ﺑﺎ ﻟA= 188;ﻈﻪ ﺯﻣﺎﻥ ﺭﻳﺎﺿﻰ&#= 1548;ﭼﻮﻥ ﺗﻚ ﺗﻚ ﺳﺎﻋﺖ،&#= 64400;ﻪ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ &= #65169;ﺮﺣﻮﺍﺩث ﻃﺒﻴﻌی ﺒﺎﺷﺪ &#= 65235;ﺮق هست. ﺑﺮﺭﺳی گذشته ﺩﺭ ﻟﺤ᥺= 4;ﻪ ﺗﻮﺟّﻪ ﻗﺎﺑﻞ &#= 65175;ﻄﺒﻴﻖ ﺑﺮﺣﻮﺍﺩث ﻃﺒ= 5268;ﻌﻰ ﻧﻴﺴﺖ ﻭﺗﻮﺟّ= 5258; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗ&= #65192;ﻴّﻞ ﺳﻠﻮﻙ ﺧﻮﺩ، ﺍ&#= 65199; ﻧﻮﻉ ﺣﻮﺍﺩث ﻃ&#= 65170;ﻴﻌﻰ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺍ&= #65199; ﺣﻮﺍﺩث ﺫﺍﺗﻰ &#= 65207;ﺨﺺ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﮐﻪ ﻟﺤﻈﻪ ﺗﻮﺟ&= #1617;ﻪ،ﺩﺍﺭﺍﻯ ﺩﻳﻤﻮﻣﺖ ﻭ ﺩﻭ&= #65165;ﻡ.ﻭ ﺳﻴّﺎﻟﻬﺎﻯ ﻭ= 5183;ﺮﻳﺎﻥ ﻣﺪﺍﻭﻡ ﺍﺳﺖ.ﻏ&= #65268;ﺮ ﻣﻨﻘﻄﻊ ﮔﺮﭼﻪ &= #65219;ﻮﻝ ﺯﻣﺎﻥ ﺩﺍﺭﺩ.ﺍ&= #64404;ﺮ ﻟﺤﻈﻪ ﺗﻮﺟّﻪ &#= 65197;ﺍ ﺧﻄی ﺪﺍﺭﺍﻯ ﺑ&#= 1615;ﻌﺪ ﻭﺍﺣﺪ ﻃﻮﻝ ﺗﺸ&= #65170;ﻴﻪ ﮐﻨﻴﻢ،ﺩﺭ ﺍﻳ= 5254;ﺻﻮﺭﺕ ﻟﺤﻈﻪ ﻓﻴﺰﻳﮑ&#= 65264;،ﺗﻨﻬﺎ ﻧﻘﻄﻬﺎﻯ ﺑﺪﻭ&#= 65253; ﺑُﻌﺪ ﺍﺳﺖ.ﻭ ﻟ&= #65188;ﻈﻪ ﺯﻣﺎﻥ ﻓﻴﺰﻳﻚ &= #65197;ﻳﺎﺿﻰ،ﻫﻤﺎʌ= 53; ﺁﻥ ﺑﺪﻭﻥ ﻫﺮ ﺑ= ﻌﺪﻯ ﺯﻣﺎﻧﻰ ﻭﻣﮑﺎ&#= 65255;ﻰ ﺍﺳﺖ.ﺍﻳﻨﮑﻪ ﻣ&= #65268;ﮕﻮﺋﻴﻢ ( ﺍﻟﺂﻥ) ﺩﺭ ﺗﺠ᥷= 8;ﺑﻪ ﺍﻧﺴﺎﻥ ﻧﻘﻄﻬ&#= 65166;ﻯ ﺑﻴﻦ ﺩﻭ ﺳﻠﺴﻠ&= #65258; ﮔﺬﺷﺘﻪ ﻭ ﺁﻳﻨ&= #65194;ﻩ،ﺍﺯ ﻧﻘﺎﻁ ﺟﺪﺍ ﺍﺯ = ﻫﻢ ﻧﻴﺴﺖ.ﻭ ﻟﺬﺍ ﻟ= ﺤﻈﻪ ﺗﻮﺟّﻪ ﺳﻴّﺎA= 247;ﻪ ﺍﺳﺖ،ﻭﺍﺯ ﻧﻮ= 5225; ﺍﺣﻮﺍﻝ ﺩﺭ ﺍﻧ&= #65204;ﺎﻥ،ﻭﺍﺯ ﺟﻬﺎﻥ ﻋﻮﺍﻟﻢ &= #65165;ﻟﻬﻰ،ﮐﻪ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﻧﻴﺰ،ﺩﺭ ﻭﺣﺪ= 578; ﻮﺟﻮﺩﺍﺳﺖ.ﻭ ﺟ&= #65198;ﻳﺎﻥ ﺁن اﮔﺮ ﺑﺎﺷﺪ &#= 65203;ﻴّﺎله ای ﺳﺖ.ﻭﺍﮔﺮ ﻧ&#= 65170;ﻮﺩ ﺷﻴﺌﻰ ﻳﺎ ﺃﻣﺮ&= #65263; ﻣﺤﺪﻭﺩ ﻣﺸﺨّ= 5210;، ﭼﻮﻥ ﻫﺮ ﺷﻴﺌﻰ = ﻧﻴﺴﺖ.ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻮ&= #65183;ّﻪ ﻣﺘﻔﺎﻭﺕ،ﻭﺩA= 197; ﻧﺘﻴﺠﻪ ﺍﺩﺭﺍ&#= 65241; ﻣﺨﺘﻠﻒ ﺑﺨﺎﻃ&#= 65198; ﺗﻔﺎﻭﺕ ﺳﺎﺧﺘ&#= 65252;ﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﻬﺎ ﺍﺳﺖ،ﮐﻪ ﻭﺟﻮ= 5193;ﻯ ﺳﻴّﺎله اﻯ ﺩʋ= 65;ﺭﻧﺪ. ﻭ نه ﻮﺟﻮﺩﻯ ﭼ&#= 65262;ﻥ ﻫﺮ ﺷﻴﺌﻰ ﻣﺤﺪ&= #65261;ﺩ ﺑﺤﺪﻭﺩ ﺩﺭ ﻣﺎ&= #65193;ﻳﺎﺕ.ﻭﻟﻰ ﺩﺭ ﻟﺤﻈﻪ ﻭﻧﻘ&= #65220;ﻪ ﺭﻳﺎﺿﻰ ﭼﻨﻴﻦ &= #65255;ﻴﺴﺖ.ﻧﻘﻄﻪ ﺭﻳﺎﺿﻰ ﻳﺎ ﻫﻨ&= #65194;ﺳﻰ ﺯﻣﺎﻥ ﻧﺪﺍﺭﺩ.&= #65261;ﻧﻘﻄﻪ ﭼﻮﻥ ﻫﻴﭻ ﺑُﻌ&#= 65194;ﻯ ﻧﺪﺍﺭﺩ ﻣﮑﺎﻥ &= #65259;ﻢ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﺣ&= #65198;ﮐﺖ ﺩﺭ ﺯﻣﺎﻥ ﺭﻳﺎ&= #65215;ﻰ ﻃﻮﻝ ﺩﺍﺭﺩ.ﻭﭼ&= #65262;ﻥ ﺳﻴّﺎﻟﻪ ﺍﺳﺖ &#= 64400;ﻪ ﺯﻣﺎﻥ ﺩﺍﺭﺩ ﻭ&= #65247;ﻰ ﺑﺎﺯ ﻣﮑﺎﻥ ﻧﺪ&= #65165;ﺭﺩ. که ﺘﺠﺮﺑﻪ ﺍﻧ= 5204;ﺎﻧﻰ ﻟﺤظه ای ﺍﺯ ﺗA= 262;ﺟّﻪ ﻭﺗﺠﺮﺑﻪ ﻭ ﺍﺣ&= #65204;ﺎس ﺰﻣﺎﻥ ﺣﺎﺿﺮ ﺍ&= #65203;ﺖ.ﻳﺎ ﺑﺮهه ای اﺯ ﺯʌ= 51;ﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺩﺍﺧ= 5246; ﻟﺤﻈﺎﺗﻰ ﺍﺯ ﻋ&= #65166;ﻟﻢ ﻓﻴﺰﻳﻚ ﺗﺎﺯه &#= 65198;ﺳﻴﺪﻩ،ﻭﺑﺎᤨ= 4;ﺬﺷﺘﻪ ﺑﺎﻫﻢ ﻫﺴﺘﻨﺪ.&= #64404;ﺮﭼﻪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻭ ﺣﺎﻟﺖ ﻭﺣﺪت &= #65262;ﺟﻮﺩ ﺗﻤﺎﻡ ﺍﺟﺰﺍ،= 5261; ﺍﻳﻨﮑﻪ ﺍﺯ ﻋﺎ&= #65247;ﻢ ﺍﻟﻬﻰ ﻣﻠﮑﻮﺗ&#= 65264; ﻏﻴﺮ ﻧﺎﺳﻮﺗﻰ &= #65251;ﺤﺴﻮﺏ ﻣﻴﺸﻮﺩ ﺯﻣﺎﻥ &= #64404;ﺬﺷﺘﻪ ﻭﺣﺎﻝ ﻭ ﺁﻳﻨﺪ&= #65257; ﺩﺭ ﺁﻥ ﻣﻄﺮﺡ ﻧ= ﻴﺴﺖ.ﻭ ﻣﺤﺪﻭﺩﻩ ﺗﻮﺟ&#= 1617;ﻪ ﺩﺍﺋﻤﺎ ﻣﻮﺿﻮ&#= 65225; ﻭﺍﺣﺪﻯ ﺍﺳﺖ ﻭ&= #65175;ﻨﻮﻉ ﻭ ﺩﻳﻤﻮﻣﺖ ﮐﻪ = ﻣﻴﺸﻨﺎﺳﻴﻢ،A= 165;ﻧﺘﺰﺍﻋی عقل ﺍﺯ ﺫﻫﻦ ﺍ= 5203;ﺖ.ﮐﻪ ﺫﻫﻦ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺗﺤﻠﻴﻞ ﺑﻌﺪﻯ &= #65165;ﻳﻦ ﺩﻳﻤﻮﻣﺖ ﻭﺟﺮ&#= 65267;ﺎﻥ ﮐﻨﺪ.ﻭﻟﻰ ﺧﻮﺩ = ﻗﺎﺑﻞ ﻗﺴﻤﺖ ﻧﻴﺴﺖ.ﻳ&= #65228;ﻨﻰ ﺩﺳﺘﮑﺎﺭﻯ ﺩﺭ &= #65187;ﻘﻴﻘﺖ ﮐﻪ ﻣﻨﺠﺮ ﺑﺮﺳ&= #65268;ﺪﻥ ﺑﻮﺍﻗﻌﻴّﺖ ﻳ= 5166; ﻧﺴﺒﺘﻰ ﺍﺯ ﻭﺍ&= #65239;ﻌﻴّﺖ،ﭼﻪ ﺭﺳﺪ ﺑﺤﻘﻴﻘﺖ &= #65165;ﺻﻠﻰ ﺁﻥ. ﻭ ﻧ= ;ﻤﻮﻧﻪ ﺑﻰ ﺯﻣﺎﻧﻰ ﻭ ﺑ= ﻰ ﻣﮑﺎﻧﻰ ﺩﺭ ﻧﻘ&= #65220;ﻪ ﻫﻨﺪﺳﻰ،ﻭ (ﺁﻥ)&= #65235;ﻴﺰﻳﮑﻰ ﻭﻟﻰ ﺩﺭ ﺣﺮﮐﺖ = ﻣﻤﺘﺪ ﺯﻣﺎﻥ ﻫﺴﺖ،ﻭ= 5251;ﮑﺎﻧﻰ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﻃ&= #65262;ﻝ ﺩﺍﺭﺩ،ﻭﻟﻰ ﻋ= 5198;ﺽ ﻭ ﺍﺭﺗﻔﺎﻉ ﺩﺭ = ﺧﻂ ﻫﻨﺪﺳﻰ ﻧﺪﺍﺭ&#= 65193;. ﻫﺮ ﻣﻮﺿﻮﻉ ﮐﻠ&= #1617;ﻰ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65251;ﺎ ﻧﻴﺰ،ﻳﻚ ﺑﻴﻨ= 5206; ﮐﻠّﻰ ﺍﺳﺖ.ﮔﺮ&#= 64380;ﻪ ﺍﺟﺰﺍﺋﻰﺩﺍﺭ= 5193;، ﻭﻟﻰ ﻣﺪّ ﻧﻈﺮ &= #65255;ﻴﺴﺖ.ﻭ ﺁﻥ ﺩﺭﻙ ﻭﺣﺪﺕ = ﻭﺟﻮﺩ ﺩﺭ ﺫﻫﻦ ﺍﻧﺴﺎ&= #65253; ﻧﻤﻮﻧﻪ ﻭﺣﺪﺕ &= #65261;ﺟﻮﺩ ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﺍ&= #65203;ﺖ. ﻟﺬﺍ ﺍʌ= 55;ﺴﺎﻥ ﺭﺍ ﻋﺎﻟﻢ ﺻﻐﻴ&= #65198; ﺩﺭ ﻣﻘﺎﺑﻞ ﻃﺒ&= #65268;ﻌﺖ ﻭﻋﺎﻟﻢ ﮐﺒﻴﺮ &= #65251;ﻴﮕﻮﻳﻨﺪ. ﻭ ﺍﻧﺴﺎﻥ ﻣﻨﮑ&= #65198; ﻭﺟﻮﺩ ﺍﺟﺰاء = 5255;ﻴﺴﺖ،ﻭﻟﻰ ﮐﻞّ ﺭﺍ ﻣﻠﺎﺣ&#= 65224;ﻪ ﺩﺍﺭﺩ.ﺍﺻﻮﻟﺎ &= #65259;ﻴﭻ ﺟﺰﺋﻰ ﻭﺍﻗﻌﺎ &= #65183;زء ﻧﻴﺴﺖ،ﮐﻪ ﺧﻮ= 5193; ﻳﻚ ﮐﻠّﻰ ﮐﻮﭼ&#= 64401;ﺘﺮ ﺍﺳﺖ.ﻭﺣﺘﻰ ﻫﺮ = ﮐﻠّﻰ ﺧﻮﺩ ﻳﻚ ﺟﺰﺋﻰ = ﺑﺮﺍﻯ ﮐﻞ ﺑﺰﺭﮔﺘﺮ ﻣ&= #65268;ﺒﺎﺷﺪ.ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﺗﺼﻮﺭ &= #65261;ﺣﺪﺕ ﻭﺟﻮﺩﺭﺍ ﺍﺯ ﺁ&= #1606; ﻨﻤﻮﺩ. <o:p></o:p> = 5199;ﻣﺎﻥ ﺣﺎﻝ ﺣﺎﺿﺮ ﻳﻚ = ﺟﺮﻳﺎﻥ ﻭﺳﻴّﺎﻟﻪ ﻭﺟ= 5200;ﺋﻰ ﻭﻧﻤﻮﻧﻬﺎﻯ ﺍ&#= 65199; ﺩﻳﻤﻮﻣﺖ ﺍﺳﺖ&#= 1548;ﻧﻪ ﺍﻳﻨﮑﻪ ﺗﻨﻬﺎ &= #65153;ﻧﺮﺍ ﻳﻚ ﺑﺮﺵ ﻋﺮﺿﻰ = ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﺗﻘﺴﻴﻢ ﺑﮕﺬﺷ&#= 65176;ﻪ ﻭ ﺁﻳﻨﺪﻩ ﺩﺭ ﺗ= ﺤﻠﻴﻞ ﻣﻴﺸﻮﺩ.ﺍﺣﺴﺎ&#= 1587; ﺍﻧﺴﺎﻥ ﺍﺯ ﺯﻣ&= #65166;ﻥ ﺷﮑﻞ ﻧﺎﮔﻬﺎﻧ&#= 65264; ﻧﺪﺍﺭﺩ.ﻳﻌنی = 5240;ﺒﻠﺎ ﺯﻣﺎﻥ ﺣﺴّﻰ ﻣ&#= 65268;ﺸﺪﻩ ﺑﻌﺪ ﺍﺣﺴﺎس ﺁ&#= 65253; ﺷﺪﻩ ﺍﺳﺖ.ﮔﻮﺋ&= #65264; ﺍﺯ ﺧﻮﺍﺏ ﺑﻴﺪ&= #65165;ﺭ ﺷﺪﻩ ﺑﺎﺷﻨﺪ.ﺑ&= #65248;ﮑﻪ ﺯﻣﺎﻥ ﺷﮑﻞ ﺩﻳ&= #65252;ﻮﻣﺖ ﻭﺟﺮﻳﺎﻥ ﺑﺨﻮ&#= 65193; ﻣﻴﮕﻴﺮﺩ،ﮐﻪ = 5255;ﻤﻴﺘﻮﺍﻧﻢ ﺍﺯ ﺁﻥ ﺟﺪﺍ ﺷﻮ= ﻳﻢ. ﻳﺎ ﻟﺤﻈﻬﺎﻯ ﺍ&= #65199; ﺁﻥ ﺭﺍ ﻣﺸﺨّﺺ &= #64400;ﻨﻴﻢ. ﺍﺳﭙﻴﻨﻮﺯﺍ ﻫ&#= 65198; ﺟﺰٴ ﺍﺯ ﺍﺟﺰﺍ&#= 65263; ﺩﻳﻤﻮﻣﺖ ﺭﺍ،= 5169;ﺎﺯ ﻫﻤﺎﻥ ﺩﻳﻤﻮﻣ&#= 65174; ﻣﻴﺪﺍﻧﺪ.ﻭﺩﺭ &= #65175;ﺠﺮﺑﻪ ﺷﺨﺼﻰ که ﺎﺯ ﺯ&#= 65251;ﺎﻥ ﺩﺍﺭﻳﻢ.ﻳﻌﻨﻰ &= #65183;ﺮﻳﺎﻥ ﺩﺍﺭﺩ، ﻭﻗﺘﻰ &#= 65175;ﺄﻣّﻞ ﻭﺗﻤﺮﮐﺰ ﺩﺭﻭ&#= 65255;ﻰ ﺩﺍﺭﻳﻢ.ﻭ ﺍﮔﺮ<= /span> </spa= n>ﺯﻣﺎﻥ ﺗﻮﺟ¡= 7;ﻪ،ﮐﻪ ﻋﻤﻠﻰ ﻏﻴﺮ ﺭﻳ&= #65166;ﺿﻰ ﺍﺳﺖ، ﺍﮔﺮ ﻣﺎ&#= 65255;ﻨﺪ ﺯﻣﺎﻥ ﻭ ﻟﺤﻈﻪ = ﻭﻣﻠﺎﺣﻈﻪ ﺭﻳﺎﺿﻰ ﺑﻮﺩ،= 4380;ﻮﻥ ﺗِﻚ ﺗِﻚ ﺳﺎﻋ= 5174; ﺁﻧﮕﺎﻩ ﺑﮑﻠّ= 5264; ﺍﺩﺭﺍﻙ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺷﺖ. ﻳﻌﻨﻰ ﺍﺩﺭﺍﻙ &= #65155;ﻣﺮﻯ ﺟﺮﻳﺎﻧﻰ ﺍﺳﺖ &= #65261;ﺳﻴّﺎﻟﻪ ﻣﻴﺒﺎﺷﺪ ﭼﻮﻥ &= #65165;ﺯ ﮔﻮﻧﻪ ﻋﻮﺍﻟﻢ &= #65165;ﻟﻬی اﺳﺖ. ﮐﻪ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65165;ﻟﻬﻰ ﺍﺳﺖ،ﻭﺑﺼﻮﺭA= 173; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65193;ﺭ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻫﺴﺖ ﻭﺫﻫﻦ ﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺰ، ﺍﺯ ﺟﻨس &#= 65227;ﺎﻟﻢ ﻣﻠﮑﻮﺗﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﻭﻏﻴﺮ ﻧﺎﺳﻮﺗ&#= 65264; ﺍﺳﺖ.ﻭﭼﻮﻥ ﺯﻣ&= #65166;ﻥ ﻧﻔﺴﺎﻧﻰ ﺭﺍ ﺩ&= #65197; ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ&#= 1548;ﺁﻧﮕﺎﻩ ﺍﺩﺭﺍﻙ ﺁﻥ ﻣﻄ&= #65198;ﺡ ﺍﺳﺖ ﺭﻭﺍﻥ ﻧﻤ&= #65264; ﺗﻮﺍﻧﺪ ﻣﺎﻧﻨ&#= 65194; ﺳﺎﻋﺖ ﺗﻚ ﺗﻚ ﺩ= ﺍﺷﺘﻪ ﺑﺎﺷﺪ، ﮐﻪ ﺑﻴ&#= 65254; ﺩﻭ ﺻﺪﺍﻯ ﺗﻚ ﺳ= ﺎﻋﺖ ﻓﺎﺻﻠﻬﺎﻯ ﻭﺟ&#= 65262;ﺩ ﺩﺍﺭﺩ.ﮐﻪ ﺩﺭ ﺭ= ﻭﺡ ﻭﺭﻭﺍﻥ ﻭﺫﻫﻦ&#= 1548; ﭼﻪ ﺭﺳﺪ ﺑﻌﻮﺍ&= #65251;ﻞ ﺍﻟﻬﻰ ﺍﻳﻦ ﺟﺪ&= #65165;ﺋﻰ ﻭ ﻓﺎﺻﻠﻪ ﻫﺎ ﺣ= ﺪﻭﺩﻫﺎ ﻭﺟﻮﺩﻧﺪﺍﺭﺩ &#= 65183;ﺰ ﺍﻳﻨﮑﻪ ﻫﻤﻪ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺩﺭ ﻭﺣﺪﺕ ﻭ= ﺟﻮﺩﻯ، ﭼﻮﻥ ﺳﻴّﺎﻟﻪ &#= 65259;ﺎﻯ ﺍﺩﺭﺍﮐﻰ،ﻭ ﭼ= 5262;ﻥ ﺟﺮﻳﺎﻥ ﺁﺏ ﺑﺪ&= #65165;ﻧﻴﻢ.ﮐﻪ ﻟﺤﻈﻬﺎﻯ ﺗﻮﻗ&#= 1617;ﻒ ﻧﺪﺍﺭﺩ ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺩﺭ ﻋﺎﻟﻢ ﻧﺎﺳ&= #65262;ﺕ ﻣﺎﺩﻯ، ﺗﻮﻗّA= 236;ﻬﺎﻯ ﺯﻣﺎﻧﻰ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺍﺳت ﻮﺍﺯ ﻧﻈﺮ &= #65165;ﻧﺴﺎﻥ.ﻭﻟﻰ ﭼﻮﻥ ﻧﺎﺳﻮﺕ ﻣ&= #65166;ﺩﻯ،ﺧﻮﺩ ﺿﻤﻦ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩ ﮐﻠّﻰ ﻫﺴﺘﻰ ﺍ&#= 65203;ﺖ،ﭘس ﺩﺭ ﻣﺎﺩﻩ ﻭﺗﻦ = ﻧﺴﺎﻥ،ﻭﺣﺘﻰ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﻳ&= #65166; ﮊﻧﺘﻴﻚ ﺭﻭﺣی اﻭ، ﻧﻴﺰ ﺗﻮﻗ= 617;ﻔﻰ ﻧﻴﺴﺖ.ﻭﻟﺬﺍ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻣﺎ،ﺗﻮ= 5239;ﻔﻰ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﻧﺪﺍﺭﺩ.ﺯﻳﺮﺍ &= #65259;ﻤﻴﺸﻪ ﺯﻧﺪﻩ ﻳﺎ ﺩﺭ ﺣ= ﺎﻝ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ&#= 1548;ﺩﺭ ﺣﺼﻮﻝ ﭘﻴﭽﻴﺪ&#= 64404;ﻰ ﻫﺎ،ﻭ ﺗﺄﻣﻴﻦ &#= 65255;ﻴﺎﺯﻫﺎﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪﻯ ﺍﺳﺖ.ﻭ ﻳﺎ ﺍﺯ ﻫ= ;ﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﺣﺎ&= #65245; ﻗﻬﻘﺮﺍ ﻭﮐﺎﺭ&#= 65251;ﺎ ﺍﺳﺖ،ﮐﻪ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﻫﺮﭼﻪ ﻓ&= #65166;ﺳﺪ ﺗﺮ ﺷﻮﺩ، ﭼﻮﻥ &= #65203;ﺘﻤﮑﺎﺭﻯ ﻭ ﻓﺴﺎﺩ ﺑﻴﺸﺘ&= #65198;،ﻭﻳﺎ ﺩﻳﮕﺮ ﻣﻌﺎﻳﺐ &= #65215;ﺪ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻧی ﺪﺍﺷته ﺒﺎﺷﺪ= 48; ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﻗﻬﻘﺮﺍ&#= 65263; ﻧﻮﻋﻰ ﺩﺍﺭﺩﻭ&#= 65169;ﺎﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﭘﻴﺸ&#= 65268;ﻦ،ﺯﻣﺎﻧﻬﺎ᥾= 3; ﺑﺴﻴﺎﺭ ﺩﻭﺭ ﺑ&= #65166;ﺯ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ ﺩﻭﭼﺎ&= #65197; ﺗﻮﻟﺪﺍﺕ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻣﺴﺨﺮﻩ ﺩﺭ ﻣﺴ&= #65190;،ﻭﺣﺘﻰ ﮔﻨﺪﻳﺪﮔﻰ ﮔﻴ&#= 65166;ﻫﻰ ﺩﺭ ﻓﺴﺦ ﺩﻭﭼﺎ&= #65197; ﻣﻴﺸﻮﺩ ﺗﺎ ﺩﻭ&= #65169;ﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﮔﺬﺷﺘﻪ ﻫﺎﺭﺍ ﺩﺭ ﺁﻳﻨ&= #65194;ﻩ ﻫﺎ ﺗﮑﺮﺍﺭ ﮐﺮ&= #65193;ﻩ،ﻭﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﭘﺮ ﺭﻧﺞ ﺣﻴﻮﺍ&= #65255;ﻰ. ﺧﻮﺍﻩ ﻧﺎﺧﻮﺍ&#= 65257; ﻓﻄﺮﺗﺎ،ﺑﺎﺯ = 5169;ﻨﻮﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﮐﻤﺎ&= #65245; ﺍﻳﺪﺁﻝ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﺷﻬﻮﺩ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺑﺮﺳﺪ،ﮐﻪ ﺑﺎ= 5267;ﺪ ﺑﺮﺳﺪ ﻭﺧﻮﺍﻫ&#= 65194; ﺭﺳﻴﺪ.ﺗﺎ ﻓﺮﻣ&= #65166;ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﻭ ﺃﺯﻟﻰ ﺃﺑﺪﻯ<= /span> </spa= n>ﺭﻭﺣﻰ ﺧﻮﺩ A= 197;ﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ. = ﮐﻪ ﻗﺒﻠﺎ ﺍﺯ ﺍﻧﻮ&= #65165;ﻉ ﺗﺤﺖ ﺟﻤﺪﻯ ﺑﺎ&= #65255;ﻮﺍﻉ ﺟﻤﺎﺩﻯ ﻭﮔﻴﺎ&#= 65259;ﻰ ﻭﺣﻴﻮﺍﻧﻰ،ﻭ = 5235;ﺮﺍﻭﺍﻥ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺑﺎﻳﺪ ﮐﻪ ﺧﻮﺩﺭﺍ ﻓﺮ&= #65165;ﻭﺍﻥ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺮﺳﺎﻧﺪ،ﺗﺎ = 5235;ﺮﺿﺎ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ،ﺧﻮﺩﺭﺍ ﺑﺘﺸﺒّﻪ ﺻﻔﺎ= 5173; ﺍﻟﻬﻰ ﺍﻟﻠﻪ ﺁ&= #65259;ﻮﺭﻣﺰﺩﺍ ﺭبّ اﻟﺄﺭﺑﺎʋ= 67; ﺑﺮﺳﺎﻧﺪ. ﮔﺮﭼﻪ ﺁﻧﮕﺎﻩ &= #65259;ﻨﻮﺯ ﻫﻢ ﺑﺨﺪﺍﻭﻧﺪ &= #65259;ﻮ،ﺧﺎﺭﺝ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﺮ= ﺳﻴﺪﻩ نشده ﺍﺳﺖ . ﺍﻟ= 5248;ﻪ ﺩﺭﻟﺎﻫﻮﺕ ﺑﺎ &= #65251;ﺎﻫﻴّﺖ ﺷﺒﻪ ﻋﺪﻣﻰ،ﺩ= 5197; ﻣﻨﺘﻬﺎﻯ ﺭﻗّ= 5174; ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﺍﻟﻠﻪ ﻋﺮﺑﻰ ﺷﺪﻩ ﺃﻫ&= #65262;ﺍﺳﺖ، ﮐﻪ ﻗﺮﻳﺶ ﺯﺭﺩ&= #65207;ﺘی اﻟﺄﺻﻞ ﺑﺎﻳﻦ &#= 65251;ﻌﻨی ﻤﻴﮕﻔﺘﻨﺪ که = 575;ﻳﻦ ﻳﻌﻨﻰ ﻫﺮ ﺷﻬﻮ&= #65193;ﻯ ﮐﻪ ﺭﻭﺣﻰ ﺑﺂﻥ = ﻣﻴﺮﺳﺪ،ﻭﮐﻤA= 166;ﻝ ﺍﻟﻬﻰ ﺍﻭﺭﺍ ﻣ&= #65268;ﻴﺎﺑﺪ،ﻫﻨﻮʋ= 99; ﺍﻭ ﻭ ﻫﻮ ﺩﺭ ﻋﻤ= ;ّاء ﻧﻴﺴﺖ.ﻟﺎﻫﻮﺕ &= #65165;ﻟﻠﻪ ﻧﻴﺰ،ﻳﻌﻨﻰ ﺍ= 5267;ﻦ ﺑﺎﺯ ﻫﻮ ﻧﻤﻰ ﺑ= ﺎﺷﺪ.ﺣﺘﻰ ﺩﺭ ﻣﻮﺭﺩ ﺍﻟﻠ&= #65258; ﭼﻪ ﺭﺳﺪ ﺑﺘﻤﺎ&= #65251;ﻰ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ. ﻭ ﻫﺎﻫﻮﺕ ﺧﺪﺍ&= #65261;ﻧﺪ ﻫﻮ ﺍﻳﻦ،ﺑﺎ ﺍ&#= 65207;ﺎﺭﻩ،ﺑﺎﺯ ﻫﻤﺎﻥ ﻫﻮ ﺑ ﺎﺿ= ﻤﻴﺮ ﻏﺎﻳﺐ ﻧﻤﻴﺒﺎ&#= 65207;ﺪ ﻭﻣﺎﻫﻴّﺖ ﻣﺎ= 5193;ﻯ ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ &= #65193;ﺍﺭﺩ. ﮐﻪ ﻏﻴﺮ ﺍﻭ ﺑﺎ= ﻳﺪ ﻣﻄﻠﻘﺎ ﻋﺪﻣﻰ &= #64404;ﺮﺩﺩ،ﺗﺎﻓﺮʌ= 15;ﺎ ﺑﻬﺎﻫﻮﺕ ﻭﺍﺭ&#= 65193; ﮔﺮﺩﺩ.ﻭﻋﺪﻣﻰ &= #65255;ﻴﺰ ﻭﺭﻭﺩ ﻭﺩﻳﺪﻥ &= #65261;ﻓﻬﻤﻴﺪﻥ ﻭﻣﻮﺟﻮﺩﻳّﺘA= 264; ﻧﺪﺍﺭﺩ،ﮐﻪ ﻭ= 5165;ﺭﺩ ﻫﺎﻫﻮﺕ ﻋﻤّا= 69; ﺗﺎﺭﻳﮑﻰ ﻭﻋﻤﺎﻯ ﻧﺎﺑﻴ&#= 65256;ﺎﺋﻰ ﻧﺎﺩﺍنی گرﺩ᥷= 3;.<o:p></o:p> = 4404;ﺮﭼﻪ ﺩﺭ ﺑﺤث ﺍﺩﺭﺍ&#= 65241; ﺩﻭ ﻣﺴﺄﻟﻪ ﻣﻬ&= #65252;ﻰ ﻫﺴﺖ،ﻳﮑﻰ ﻓﺮ= 4400;ﺎﻧس ﺳﻮﮊﻩ ﻣﻮﺭﺩ ﺗ&= #65262;ﺟّﻪ، ﺑﻘﺼﺪ ﺍﺩﺭﺍﻙ &= #65261;ﺷﻨﺎﺧﺖ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﭼ&= #65258; ﻭﺟﻮﺩﻯ ﻣﺎﺩﻯ &= #65169;ﺎﺷﺪ ﺑﺮﺍﻯ ﭼﺸﻢ،ﻭ &#= 65267;ﺎﺳﻮﮊهﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺷﺪ ﺑ&= #65198;ﺍﻯ ﺍﻣﮑﺎﻥ ﺑﻴﻨﺶ &= #65169;ﺎ ﭼﺸﻢ ﺩﻝ.ﻭﭼﻪ ﺩ= ﺭ ﺭؤﻳﺎ ﻭﻳﺎ &#= 65193;ﺭ ﺷﻬﻮﺩﻫﺎﻯ ﺭؤ= 5267;ﺎﺋﻰ،ﻭﻳﺎ ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘ&#= 65248;ﻰ،ﺩﺭ ﺗﻔﮑّﺮﺍﺕ ﻣﺘ= 5228;ﺎﻟﻰ،ﮐﻪ ﻗﺎﺑﻞ ﺩﺭﻙ ﺍﻋ&= #65212;ﺎﺏ ﻧﻴﺴﺖ. ﻣﮕﺮ ﺩﺭ= ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺼﻮﺭﺕ &= #65197;ؤﻳﺎ ﻭﺷﻬﻮﺩ ﻭ ﻗﺪﺭ&= #65173; ﻋﻘﻠﻰ ﻭ ﺍﺩﺭﺍ&= #65241; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548; ﺩﺭ ﻣﺤﺪﻭﺩﻳّ= 5176;ﻬﺎﻯ ﻓﺮﮐﺎﻧﺴﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺩﻳﺪﻥ ﺷﻴﺌﻰ ﻭ&= #65197;ﻭﺩ ﺷﻴئ ﺑﺪﺍﺧﻞ ﻣ&#= 65232;ﺰ ﻣﺎ ﻧﻴﺴﺖ.ﺑﻠﮑ&= #65258; ﻧﻮﺭﻯ ﺍﺯ ﺷﻴﺌ&= #65264; ﺍﺳﺖ،ﮐﻪ ﺑﭽﺸ= 5250; ﻭﺍﻋﺼﺎﺏ ﻣﺎﺭ&#= 65203;ﻴﺪﻩ ﺍﺳﺖ.ﻭﻃﺒﻖ ﻧﻈ&= #65198;ﻳﻪ ﻓﺮﮐﺎﻧس ﻭﺟﻮ= 5193;ﻯ،ﺑﺮﺍﻯ ﻫﺮ ﭼﻴﺰﻯ ﺩﺭ ﻓ= ﺮﮐﺎﻧﺴﻬﺎﻯ ﻣﻨﻌﮑس ﺍﺯ ﺷﻴ&#= 1574; ﺑﭽﺸﻢ ﻭﺍﻋﺼﺎ&#= 65167; ﻭﺩﺭﻙ ﻣﺎ ﻭﺍﺑ&= #65204;ﺘﻪ ﺍﺳﺖ ﻟﺬﺍ ﺧﻴﻠ&= #65264; ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ &= #65187;ﻮﺍس ﻭﻗﺎﺑﻠﻴﺘﻬﺎ= 5263; ﺣﺴّﻰ ﺣﺎﺹ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﻧﺪ. ﭘس ﺩﺭ&= #65241; ﻭﻓﻬﻢ ﻭﻋﻘﻞ ﻭ&= #65165;ﺭﺍﺩﻩ ﻭ ﻋﺸﻖ ﻭ ﺩﻳﮕﺮ= ﺻﻔﺎﺕ ﺁﺩﻣﻴﺎﻥ ﮐﻪ ﺣ&= #65262;ﺍس ﺍﻧﺴﺎﻥ ﻧﺪﺍﺭ&#= 65255;ﺪ. ﻫﻤﺎﻧﮕﻮﻧﻪ ﮐ&#= 65258; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65255;ﻴﺰ ﺗﻨﻮﻉ ﻭﻭﺳﻌﺖ &= #65187;ﺴّﻰ ﻭ ﺍﺩﺭﺍﮐﻰ ﻭﻋ&= #65240;ﻠﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﻧﺨﻮﺍﻫﺪ ﺩ&= #65165;ﺷﺖ.ﮐﻪ ﻣﺎ ﺍﺯ ﻫﺰﺍﺭﺍ&= #65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﺑ&= #65208;ﺮﻯ ﺍﺯ ﺍﻧﺴﺎﻥ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ،ﮐﻪ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺩﺭﺟﻬﺎ&#= 65253; ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;.ﻭﻫﻨﻮﺯ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻭﺗﺎ ﺃﺑﺪ.ﻭﻟﻰ = ﺧﻮﺩ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65208;ﺮﻯ،ﺗﻔﺎﻭﺗ᥾= 0;ﺎﻯ ﺣﺴّﻰ ﻭ ﺍﺩﺭﺍ&#= 64400;ﻰ ﺩﺍﺭﻧﺪ.ﺯ= ﻳﺮﺍ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻳﮑﺴﺎﻥ ﺩﺭ ﺗﻮ&= #65165;ﻧﻰ ﻫﺎﻯ ﻋﺼﺒﻰ ﻭ ﺍ= ﺩﺭﺍﮐﻰ،ﻭﺣﺘA= 264; ﻫﻤﻴﻦ ﺩﻳﺪﻥ ﻣ&= #65228;ﻤﻮﻟﻰ،ﭼﻪ ﺭﺳﺪ ﺑﺒﻴﻨﺶ ﭼ&= #65208;ﻢ ﺩﻝ ﺭﺍ ﻧﺪﺍﺭﻧ&= #65194;.ﻭﺗﻮﻟﺪﺍﺕ ﻭﺗﮑﺎﻣﻠﺎﺕ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺩﺭ ﺟﻬﺎﻥ ﻟﺎﺯ&= #65249; ﺩﺍﺭﻧﺪ، ﮐﻪ ﺑ&#= 65188;ﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈ&= #65198; ﺍﻟﻬﻰ،ﺑﺮﺍﻯ = 5255;ﺠﺎﺕ ﺭﻭﺡ ﺍﺯﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﺑﻴﺎﺑﻨﺪ. ﻭ= ﻫﺰﺍﺭﺍﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺟ= 5194;ﻳﺪﻯ ﺑﻴﺎﺑﺪ،ﮐﻪ ﺷ= 5166;ﻳﺴﺘﻪ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﮔﺮ&= #65193;ﺩ.ﻭ ﺍﻳﻦ ﺳﺎﻟﻚ ﺑﺎ&= #65227;ﻘﻞ ﺍﻳﺪﺁﻝ ﻃﻠﺒﻰ &= #65261; ﻧﻔس ﻟﻮّﺍﻣﻪ = 5255;ﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺩﺭ ﺗﺴﻠﻴﻢ ﺳﻠ&= #65262;ﮐﻰ،ﻭ ﺗﺄﻣﻴﻦ ﺷﺮﺍﻳ&#= 65218; ﻟﺎﺯﻡ ﺩﺭ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﻭﺗﺨﻠﻴﻪ &#= 65169;ﺎﺗﺤﻠﻴﻪ ﺍﺳﺖ.ﺁﻧﮕﺎﻩ ﺑ&= #65260;ﻔﺖ ﻣﺮﺗﺒﻪ ﺍﺣﺘﻤ&#= 65166;ﻟﻰ ﺷﻬﻮﺩﻯ ﻭﺗﻘﺮ&#= 1617;ﺏ ﺑﺎﻳﺪﺁﻝ ﮐﻤﺎ&#= 65245; ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ </spa= n>ﺩﺭ ﺭﻭﺡ ﺍﻟA= 240;ﺪﺵ ﻣﻴﺮﺳﺪ.ﻭﻟﻰ ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺭ ﺍﻳﻦ ﻫﻤّﺖ &= #65261;ﻋﺸﻖ ﻭﺭﺯ ﻭﺻﺒﻮﺭﻯ &= #65261; ﺍﺭﺍﺩﻩ ﻟﺎﺯﻡ &= #65251;ﺘﻔﺎﻭﺕ ﻫﺴﺘﻨﺪ.ﺁﻧﮑﻪ &= #65259;ﻤّﺖ ﺑﻴﺸﺘﺮ ﻭ ﻋﺸﻖ = ﺻﺎﺩﻗﺎنه ﺘﺮ ﺑﺮﺍﻩ ﻭﻭﺳ&= #65268;ﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ ﮔﻮﺋﻰ ﺑﺎ ﺯﻣﺎ&= #65253; ﻣﺴﺎﺑﻘﻪ ﻣﻴﮕ&#= 65196;ﺍﺭﺩ. ﻭﻫﻔﺖ ﻫﺰﺍﺭ ﺳ&= #65166;ﻝ ﺁﻳﻨﺪﻩ ﺭﺍ ﺩﺭ&= #65259;ﻔت ﺴﺎﻝ ﺩﻭﺭﻩ ﺳﻠ&= #65262;ک اﻟﻬﻰ،ﺑﺎﻭﻟʌ= 64;ّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﻃﻰﻣ&#= 65268;ﻨﻤﺎﻳﺪ.ﻭﻟﺬA= 165; ﺗﺎﻇﻬﻮﺭ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253;،ﻧﻴﺎﺯ ﺑﺘﻮﻟﺪﺍﺕ ﺟﻬ&#= 65256;ّﻤﻰ ﺟﻬﺎﻥ ﺩﺭ ﺻﻮﺭ&= #65175;ﻬﺎﻯ ﻧﻮﻋﻰ ﻭﺣﺘﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ. = ﻭﻫﺮﻣﻮﺟﻮﺩﻯ ﻭﺍﺣﺪ،ﮔﺮﭼﻪ = 5251;ﺘﺸﮑّﻞ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ &= #65183;ﺰﺋﻰ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5187;ﺘﻰ ﺗﺎ ﺳﻄﺢ ﺃﺗﻢ ﺩ= ﺭ ﺑﺪﻥ ﺍﻧﺴﺎﻥ،= 5165;ﺳﺘﻘﻠﺎل ﻮﺟﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﻧﺪ.ﺯﻳﺮﺍ &= #65259;ﺮﻳﻚ ﺑﺮﺍﻯ ﺧﻮﺩ ﺭﻭ&= #65187;ﻰ ﺩﺍﺭﻧﺪ.ﻭﺭﺍﻩ &= #65175;ﮑﺎﻣﻞ </spa= n>ﺭﺍ ﻃﻰ ﻣﻴﮑA= 256;ﻨﺪ.ﻭﻣﻮﻗّﺘﺎ ﺩﺭﻳﻚ ﻭﺣﺪﺕ ﻭ&= #65183;ﻮﺩﻯ ﻧﺎﻡ ﺗﻦ ﺍﻧﺴﺎ&= #65253; ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ&#= 65165;ﺳﺖ.ﻭﺍﻧﺴﺎﻧA= 260;ﺎ ﻧﻴﺰ ﺩﺭ ﺭﺏّ ﺍ&= #65247;ﻨﻮﻉ ﺧﻮﺩ،ﻭ ﺍﺭﺑﺎ= 5167; ﻧﻮﻉ ﻧﻴﺰ ﺩﺭ ﺭ= ﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟ&#= 65248;ﻪ،ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻣ&= #65268;ﺒﺎﺷﻨﺪ. ﻭ ﻟﺬﺍ ﻣﻴﮕﻮﺋ&= #65268;ﻢ،ﺩﺭ ﻫﺴﺘﻰ ﻋﻤﻠﺎ ﺟ&= #65200; ﺍﻟﻠﻪ ﮐﺴﻰ ﻫﻢ = ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭﻣﺎ ﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺗﺠﻠّﻴﺎﺕ ﺻﻔ= 5166;ﺗﻰ ﻭﻧﻮﻋﻰ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻴﻢ،ﮐﻪ ﻗﺪﺭ ﻣﻘﺎﻡ ﺍﻟ&= #65260;ﻰ ﺭﻭﺡ ﺧﻮﺩ ﺭﺍ ﻧ= ﻤﻴﺪﺍﻧﻴﻢ . ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺣ= ;ﺘﻰ ﺃﺗﻢ ﻭﻣﺎﺩﻭﻥ &= #65155;ﺗﻢ ﺭﻭﺣﻰ ﺩﺍﺭﺩ،= 4400;ﻪ ﻣﻠﮑﻮﺕ ﺁﻥ ﻣﻮ&= #65183;ﻮﺩ، ﺃﺻﻞ ﻭﺟﻮﺩﻯ ﺁ&= #65253; ﻣﻮﺟﻮﺩ ﺍﺳﺖ.ﻭ&= #64380;ﻮﻥ ﻫﺎله ای ﻭﺟﻮʋ= 93; ﻣﻮﺟﻮﺩﺭﺍ ﺩﺭ ﺧﻮﺩ ﺩﺍﺭﺩ.= ﻭﺣﺘﻰ ﺍﻳﻦ ﻫﺎﻟﻪ ﻧﻴ&= #65200; ﻗﺎﺑﻞ ﻋﮑﺴﺒﺮ&#= 65193;ﺍﺭﻯ ﻧﻴﺰ ﻫﺴﺖ.ﮐﻪ ﻣ= ﻠﮑﻮﺕ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65259;ﻨﻮﺯ ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﻭ&= #65183;ﺒﺮﻭﺗﻰ ﻧﺮﺳﻴﺪﻩ،ﮐﻪ</sp= an> </spa= n>ﻗﺎﺑﻞ ﻋﮑﺴʋ= 70;ﺮﺩﺍﺭﻯ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺩﺭ &= #65197;ؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65264; ﺑﻴﻨﻨﺪ، ﻭ ﺑﺮ&#= 65165;ﻯ ﻫﻤﻴﺸﻪ ﺩﺭ ﺣﺎ&= #65235;ﻈﻪ ﺧﻮﺩ ﺑﻴﺎﺩ ﺩﺍ&= #65197;ﻧﺪ. ﮔﻮﺋﻰ ﺣﺴّﻰ ﺧ&#= 65166;ﺭﺟﻰ ﺑﺬﻫﻦ ﺭﺳﻴﺪﻩ&#= 1548;ﻭﻟﻰ ﻧﻪ ﺍﺯ ﺑﻴﺮﻭﻥ = ﺟﺴﻢ،ﺑﻠﮑﻪ ﺍﺯ ﺩﺭﻭﻥ ﺃﻧﺪ&= #65197;ﻭﻥ ﺭﻭﺡ ﺭﻭﺍﻥ ﺍﻧ&= #65204;ﺎﻧﻰ. ﻳﻌﻨﻰ ﺧﺎﺭﺝ ﺍ&= #65199;ﺩﺍﺧﻞ ﻭﺟﻮﺩ. ﻭ ﺍﻧﺴﺎ= ﻥ ﺣﺘﻰ ﺑﺮﺍﻯ ﺩﺭ&= #65241; ﻳﻚ ﺍﺣﺴﺎس ﺧﺎ&#= 65197;ﺟﻰ </spa= n>ﻭﻣﺎﺩﻯ،ﭼﻪ= ; ﺭﺳﺪ ﺑﺎﺣﺴﺎسی ﺩﺭA= 261;ﻧﻰ ﺃﻧﺪﺭﻭﻥ ﺷﻬﻮ&#= 65193;ﻯ ﺩﺍﺭﺍﻯ ﻇﺮﻓﻴ&#= 1617;ﺖ ﻭﺗﻮﺍﻥ ﺩﺭﻳﺎ&#= 65235;ﺖ ﻭ ﺑﺮﺩﺍﺷﺖ،ﺍ= 5199; ﺍﻳﻦ ﺭﺳﻴﺪﻩ ﺣ&= #65204;ّﻰ ﺧﺎﺭﺟﻰ ﺍﺳﺖ.ﻭ&= #65199;ﻣﺎﻧﻰ ﺑﺮﺍﻯ ﺣﺼﻮﻝ ﺍ&= #65193;ﺭﺍﻙ ﭘس اﺯ ﺣسّ،ﻳ᥼= 2; ﺩﺍﺩﻩ ﻳﺎ(ﺩﺍﺗﺎﻯ) ﺧﺎ= ﺭﺟﻰ ﻟﺎﺯﻡ ﺩﺍﺭﺩ.ﻳ&= #65228;ﻨﻰ ﺑﺮﺍﻯ ﺩﺭﻙ ﻳﻚ = ﺻﻮﺭﺕ،ﻭﺗﺼﻮA= 197; ﺫﻫﻨﻰ ﭘس ﺍﺯ ﺩ&= #65197;ﻳﺎﻓﺖ ﺣسّ،ﮐﻪ ﺯﻣﺎʌ= 53; ﻣﻴﺨﻮﺍﻫﺪ، ﻫﻤﺎﻥ ﻋﻤﻠﻴﺎ&#= 65173; ﺫﻫﻨﻰ ﺍﺳﺖ. ﮐﻪ= ﮔﺎﻫﻰ ﺳﺮﻳﻊ ﻭﮔﺎﻫﻰ &= #65219;ﻮﻟﺎﻧﻰ ﺗﺮ ﻣﻴﺒﺎﺷﺪ.ﭼ&= #65258; ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﻣ&= #65176;ﻔﺎﻭﺕ،ﻭﺣﺘʌ= 64; ﺩﺭ ﻳﻚ ﺍﻧﺴﺎﻥ = ﺩﺭ ﺩﻭﺯﻣﺎﻥ ﻭﺣﺎ&#= 65245; ﻣﺘﻔﺎﻭﺕ ﺍﻳﻦ &= #65203;ﺮﻋﺖ ﺍﺩﺭﺍﮐﻰ ﺭﺍ ﺩ&= #65165;ﺭﺩ. ﺗﺎ ﺁﻟﻮﺩﮔﻰ ﻫ&= #65166;ﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65175;ﺰﮐﻴﻪ ﻧﺸﺪﻩ،ﺍﺯ ﻋﻘ= 5194;ﻩ ﻫﺎ ﻭ ﻋﻘﻴﺪهﻫ&#= 65166;ی ﺤﻘﻴﺮ ﻭﻋﺎﺩﺍ&#= 1578; ﻨﺎﻣﻨﺎﺳب ﭽﻘ= 5194;ﺭ ﻭﭼﮕﻮﻧﻪ ﺑﺎﺷ&#= 65194; ﻭﻟﺬﺍ ﺩﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﻭﻟﻮ ﺑﺎ = ﺗﻔﺎﻭﺗﻰ ﺳﺮﻋت ﺎﺩﺭﺍﻙ &#= 65193;ﺍﺭﻧﺪ.ﮐﻪ ﺍﺯ ﺭﺳﻴﺪﻩ ﺧﺎ&= #65197;ﺟﻰ ﻭﻳﺎ ﺭﺳﻴﺪﻩ ﻫ&= #65166;ﻯ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺷ&#= 65260;ﻮﺩﻯ ﺧﻮﺩ.ﺍﺯ ﻃﺮﻑ ﺩ= ﻳﮕﺮ ﺧﻮﺩ ﭘﺪﻳﺪﻩ ﻫ&= #65166; ﻭ ﺭﺧﺪﺍﺩﻫﺎ،= 5193;ﺭ ﺳﺮﻋﺖ ﺣﺮﮐﺖ ﺧ&= #65262;ﺩ،ﻭﺩﺭ ﻭﺿﻮﺡ ﻣﺮﺍﺣل آﻥ ﺑﺮﺍی ﺪﺭﻙ &#= 65255;ﺎﻇﺮﺑﺸﺮﻯ،᥵= 5;ﻔﺎﻭﺗﻬﺎ ﺑﺮﺍی ﺪﺭﻙ ﺍﻧ&#= 65204;ﺎﻧﻰ ﺑﻬﻤﺮﺍه ﺪﺍﺭ= 5193;. ﻭﺣﺘﻰ ﺑﺮﺍﻯ ﺍ&= #65197;ﻭﺍﺡ ﺍﻟﻬﻰ ﺷﺪﻩ.ﺯﻳ&= #65198;ﺍ ﻣﻄﺎﻟﺐ ﻭ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﺍﻟﻬﻰ ﺁﻧﻬﺎ،= 4400;ﻪ ﻋﻤﻠﺎ ﺍﺯ ﻧﻮﻉ = ﺩﺭﻙ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ،ﻭ ﺭ= 5239;ﻴﻘﻪ ﻫﺎﺋﻰ ﺍﺯ ﺁﻧﻬ&= #65166;،ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﺭﻭ&= #65185; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺗ&= #65236;ﺎﻭﺕ ﺩﺍﺭﺩ.ﮐﻪ ﻫﺮﭼ&= #65258; ﺍﺯ ﺳﻄﺢ ﺑﺎﻟﺎ&= #65175;ﺮ ﺍﻟﻬﻰ ﺑﺎﺷﺪ،= 4400;ﻤﺘﺮ ﻗﺎﺑﻞ ﺩﺭﻙ ﻣﻴ&= #64405;ﺮﺩﺩ.ﮔﻮﺋﻰ ﺻﺪﺍﻯ ﺭﺍﺩﻳﻮ&#= 1548;ﮐﻪ ﻫﻤﺮﺍﻩ ﭘﺮﺍﺯ&#= 65267;ﺘﻬﺎﻯ ﺻﻮﺗﻰ ﺑﺎﺷﺪ.ﮐ&= #65258; ﺣﻘﺎﻳﻖ ﺑﻴﻦ ﻭ&= #65239;ﺎﻳﻊ،ﭼﻪ ﺭﺳﺪکه ﺑﺎأبا= ;ﻃﻴﻞ،ﻣﺨﻠﻮﻁ ﻣﻴﮕﺮﺩﺩ. ﺯﻳﺮ&= #65165; ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻫ&= #65252;ﺎﻥ ﺃﺯﻝ، ﻫﻤﻪ ﺣﺮ&#= 65233; ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65175;ﻤﺎﻡ ﺳﻄﻮﺡ ﺗﮑﺎﻣﻠ&#= 65264; ﮔﻔﺘﻪ ﺍﺳﺖ.ﻭﻫ&= #65198;ﮐس ﺩﺭ ﻫﺮ ﺳﻄﺤﻰ ﺗ= ﮑﺎﻣﻠﻰ ﺑﺎﺷﺪ، ﻫﻤﺎﻥ &#= 65203;ﻄﺢ ﻓﻬﻢ ﮐﻠﺎم اﻟ= 5260;ﻰ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ.= ﻭﺑﺮﺍﻯ ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗ&#= 65198;،ﺑﺎﻳﺪ ﺁﻳﻨﺪه ﻫﺎﻯ ﺑ&#= 65166;ﻟﺎﺗﺮ ﻧﻮﻋﻰ ﺭﺍ ﺑﮕﺬ&= #65197;ﺍﻧﺪ.ﻭ ﻳﺎ ﺣﺪ ﺃﻗﻞ ﻫﻢ= ﺍﮐﻨﻮﻥ ﻋﻤﻴﻖ ﺗﺮ ﺗﺰﮐ&= #65268;ﻪ ﺭﻭﺍﻥ ﺧﻮﺩ ﺑﻨ&= #65252;ﺎﻳﺪ. ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣ&#= 65170;ﺮ، ﺩﺭ ﺣﺪﻳث ﮐﻨﺖ &= #64400;ﻨﺰﻝ ﻣﺨﻔﻴّﺎ،ﮐﻪ A= 191;ﺪﺍﻭﻧﺪ ﻣﻴﮕﻮﻳﺪ، ﮔﻨ= 5184;ﻰ ﺑﻮﺩﻫﺎﻡ ﮐﻪ ﺩ&= #65261;ﺳﺖ ﺩﺍﺷﺘﻢ،ﺗﺎ ﺷ= 5256;ﺎﺧﺘﻪ ﺷﻮﻡ.ﻭ ﺍﻳﻦ ﻣﻮ= ﺟﻮﺩﺍﺕ ﻭﺍﺯ ﺟﻤﻠﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﮐ&= #65166;ﻣﻠﺎﻥ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑ= 5166;ﻳﺪ ﺧﺪﺍﻯ ﺧﻮﺩﺭﺍ &= #65169;ﺸﻨﺎﺳﻨﺪ.ﭼﻪ ﺩﺭ ﺷﻬﻮﺩ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﻣﻴﺴّﺮ،ﻭ ﭼﻪ = 5193;ﺭ ﻣﻌﻘﻮﻟﺎﺕ ﻭ ﺻ&= #65236;ﺎﺕ ﻭﺍﺧﻠﺎﻕ ﻭﺗﻤ&#= 65194;ﻧﻬﺎﻯ </spa= n>ﻣﻨﺎﺳﺐ ﻫﺮ A= 203;ﻄﺢ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ. = ﮐﻪ ﺑﺎﻳﺪﺑﺎ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﺍﻳﻦ ﺳﻄ&= #65186; ﺍﻟﻬﻰ ﺭﻭﺡ ﺧﻮ&= #65193;ﺭﺍ ﺑﺎﻟﺎ ﺑﺒﺮﻳﻢ.&= #65261;ﻧﻪ ﺍﻳﻨﮑﻪ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺍﻟﻬ&#= 65264; ﺧﻮﺩﺭﺍ ﺻﺮﻑ ﻟ&= #65196;ﺕ ﺷﮑﻢ ﻭ ﺍﻃﺮﺍﻑ = ﺷﮑﻢ ﮐﻨﻴﻢ.ﻭ ﺑﺮﺍﻯ = ﺗﮑﺎﻣﻞ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺣ&= #65268;ﻮﺍﻧﻰ،ﭼﻪ ﺭﺳﺪ ﺑﺮﻭﺡ ﺍﻟ&= #65260;ﻰ ﺗﻠﻒ ﻧﻤﺎﺋﻴﻢ.<= o:p></o:p> = 5261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻧ&#= 65264; ﺧﻮﺩﺭﺍ ﺩﺭﻙ ﻣ&= #65268;ﮑﻨﻴﻢ.ﻭﻟﺬﺍ ﻋﺮﻓﺎ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﻋﺎﻟﻢ ﺻﻐﻴﺮﻭ &= #65259;ﺴﺘﻰ ﺭﺍ ﻋﺎﻟﻢ ﮐﺒﻴ&= #65198; ﻣﻴﮕﻮﻳﻨﺪ. ﻭﭘ&= #65268;ﺎﻣﺒﺮ ﻧﻴﺰ ﻣﻴﮕﻮﻳﺪ&#= 1548;ﺑﺪﻫﺮ ﻭﺯﻣﺎﻧﻪ ﻭ ﻫﺴ&= #65176;ﻰ ﺑﺪﻧﮕﻮﺋﻴﺪ،@= 400;ﻪ ﺁﻥ ﻧﻴﺰ ﻫﻤﺎﻥ = ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﭘس ﻏﻴﺮ ﺧ= ﺪﺍ ﮐﺴﻰ ﺩﺭﻫﺴﺘﻰ &= #65255;ﻴﺴﺖ،ﻭﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺧﺪﺍ&#= 65197;ﺍ ﺭﻭﺡ ﻫﺴﺘﻴﻬﺎ&#= 65263; ﻣﺎﺩﻯ ﻭﻧﻴﻤﻪ &= #65251;ﺎﺩﻯ ﺑﺪﺍﻧﻴﻢ. ﺩﺭ ﻣ= ﺮﮒ ﺍﻧﺴﺎﻥ ﺗﻤﺎﻡ &= #65165;ﻳﻦ ﺍﺣﺴﺎﺳﻬﺎ ﻭﺍ&#= 65193;ﺭﺍﮐﺎﺕ </spa= n>ﻭﺗﻐﻴﻴﺮﺍ᥵= 3; ﻣثبت ﻭﻣﻨﻔﻰ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ،ﮐﻪ ﮔﻮ= 5163;ﻰ ﺳﺘﻮﻥ ﺟﻴﻮﻩ ﺣ&= #65198;ﺍﺭﺕ ﺳﻨﺞ ﻣﻴﺒﺎﺷﺪ&#= 1548;ﮐﻪ ﺍﻳﻦ ﺭﻭﺡ ﻣﺪﺍ&= #65249; ﻳﺎ ﺑﺎﻟﺎ ﻭﻳﺎ = ﭘﺎﺋﻴﻦ ﻣﻴﺮﻭﺩ.ﻭﺗﻨﻬ&#= 65166; در ﻭﻗﺖ ﻣﺮﮒ ﺍ&#= 65255;ﺴﺎﻥ، ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﺳ&= #65176;ﻮﻥ ﺩﺭ ﺁﺧﺮﻳﻦ ﻭﺿ&= #65226; ﺧﻮﺩ ﻣﻰ ﺍﻳﺴﺘ&= #65194;.ﻭ ﻫﺮﭼﻴﺰ ﻭﺟﻮﺩ &= #65165;ﻧﺴﺎﻥ ﺍﺯ ﺗﻦ ﻭ ﺧﺎﻃﺮ= ﺍﺕ ﻭ ﻋﺎﺩﺍﺕ ﺑﺰﻳ&= #65198; ﺧﺎﻙ ﻣﻴﺮﻭﺩ.ﻣ&= #64405;ﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ</= span> </spa= n>ﮐﻪ ﻣﺮﮒ ﻧﺪA= 165;ﺭﺩ،ﻭﺑﺠﻬﺎن اﻟﻬﻰ ﺧﻮﺩﺑﺎ= 5199;ﻣﻴﮕﺮﺩﺩ، ﻭ ﺁﻣﺎﺩﻩ ﺗﻮﻟ&= #65194; ﻣﺠﺪﺩ ﺑﻌﺪﻯ ﺑ&= #65260;ﺘﺮ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻭ &#= 65267;ﺎ ﺑﺪﺗﺮ ﺩﺭ ﻧﺴﺦ = ﺣﻘﻴﺮﺗﺮ ﺑﺸﺮﻯ،ﭼﻪ ﺭﺳ= 5194; ﺑﻤﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264; ﻭﻓﺴﺦ ﮔﻴﺎﻫﻰ &= #65261;ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ &= #65175;ﺤت ﺠﻤﺎﺩﻯ ﺑﺎﺷﺪ. = ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺗﻨﻬﺎ &= #65259;ﻤﺎﻥ ﺷﻬﻮﺩ ﺁﺧﺮﺷﺨ&#= 65210; ﺍﺳﺖ.ﭼﻪ ﺷﻬﻮﺩ&= #65259;ﺎﻯ ﺗﺠﻠّﻰ ﺑﺎﻟﺎ= 5175;ﺮ،ﻭﻳﺎ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺣ&= #65240;ﻴﺮ ﺗﺮ.ﮐﻪ ﺑﺎﻳﺪ ﺍ= ﺯ ﻧﻮ ﺗﺪﺑﻴﺮ ﻭﺗ&= #65198;ﺑﻴﺖ ﻧﻮﻋﻰ ﺁﻧﻬﺎ ﺭ&= #65165; ﺑﻨﻤﺎﻳﺪ.ﻭ ﻣﻴ&= #64405;ﻮﺋﻴﻢ ﮐﻪ ﻓﺮﺷﺘﻪ ﻣﺮ&= #64402; ﻫﺮﮐس ﻫﻤﺎﻥ ﺁ&#= 65191;ﺮﻳﻦ ﺷﻬﻮﺩ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ. ﭼﻪ ﺗﺠﻠّﻰ ﺑﺮ&#= 65175;ﺮ،ﻳﺎ ﺗﺠﻠّﻰ ﻧﻮﻋﻰ &#= 65187;ﻘﻴﺮ ﺗﺮ.ﮐﻪ ﻫﺮ ﻧﻮﻋ= ﻰ ﺭبّ اﻟﻨﻮﻉ ﻣA= 198;ﺑﻮﻃﻪ ﺭﺍ ﺩﺍﺭﺩ.ﻭﺗﻐ&= #65268;ﻴﺮ ﺩﺭ ﻣﺎﻫﻴّﺖ ﺍ&#= 65267;ﻦ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ ﻭ ﺑﻬﺘ&= #65198; ﺷﺪﻥ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺑﺎﺗﺰﮐﻴﻪ ﺑﻴ&#= 65208;ﺘﺮ،ﻭ ﻳﺎﻗﻬﻘﺮﺍﻯ ﺭ&#= 65235;ﺘﻦ ﺑﺎ ﺷﻬﻮﺗﺮﺍﻧ&#= 65264; ﻭ ﺗﻦ ﭘﺮﻭﺭﻯ،&#= 65261;ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭﻟﺬﺗﻬﺎﻯ ﺣﻴ&#= 65262;ﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﻋﻠﻔﺰﺍﺭ ﺟﻬﺎﻥ .<o:p></o:p> = 5251;ﺎ ﺩﺭ ﺧﻮﺍﺏ ﺍﺣﺴ&= #65166;س ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﺭ&= #65165; ﻧﺪﺍﺭﻳﻢ.ﻣﮕﺮ &= #65207;ﺪﻳﺪ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ= ﺭؤﻳﺎﻫﺎ ﺍﺣﺴﺎس ﻣﺸﻬﻮ= 5193;ﺍﺕ ﺭؤﻳﺎﺋﻰ ﻭﺩﺭ= 5241; ﻭﻓﻬﻢ ﺁﻧﻬﺎ ﻫ&= #65204;ﺖ.ﮐﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65239;ﻬﻘﺮﺍﺋﻰ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ&= #1548;ﮐﺎﺑﻮﺳﻬﺎﻯ ﺗﺮﺳﻨﺎﻙ ﻭ ﺣﻴ&= #65262;ﺍﻧﺎﺕ ﺩﺭﻧﺪﻩ ﻣﻰ ﺑﻴ&= #65256;ﻨﺪ.ﮐﻪ ﻫﻤﺎﻥ ﺧﻮﺩﺷﺎ&#= 65253; ﺩﺭ ﺁﻳﻨﺪﻩ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺩﺭﮐﺎﺭﻣ&#= 65166;ﻫﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐ&= #65258; ﺧﻮﺩ ﺟﻬﻨّﻢ ﺩ&#= 65261;ﻡ ﺁﻧﺎﻥ ﺍﺳﺖ.ﮐﻪ = ﺍﮔﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﺧﻮﺷﺒﺨت ﺘﺮ ﻫﺴﺘﻨﺪ،ک= 07; ﺸﺨﺺ ﺑﺎﺭﺟﻬﻨّﻤﻬA= 166;ی ﺪﻳﮕﺮ ﺁﻧﻬﺎﺭ&#= 65165; ﺳﺒﻚ ﻣﻴﮑﻨﺪ.ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241; ﻧﻴﺰ ﺭؤﻳﺎﻫﺎ= 5263; ﻧﻴﻤﻪ ﺧﻮﺏ ﻭ ﻧ= ﻴﻤﻪ ﺑﺪ ﺩﺍﺭﻧﺪ. ﮐﻪ= ﻧﺸﺎﻧﻪ ﻣﺤﺎﺳﻦ ﺟﺪﻳﺪ &= #65261; ﺑﻘﻴﻪ ﻣﻌﺎﻳﺐ &= #65197;ﻭﺍﻧﻰ ﺁﻧﻬﺎ ﺍﺳﺖ. ﮐﻪ= ﭘﻴﺮ ﺍﻟﻬﻰ ﺗﻔﮑﻴﻚ &= #65165;ﻳﻦ ﺭؤﻳﺎﻫﺎ ﺭﺍ ﻣ&#= 65268;ﮑﻨﺪ،ﻭ ﺑﺴﺎﻟﻚ ﻳﺎﺩﺁ&#= 65261;ﺭﻯ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ &= #65203;ﺎﻟﻚ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﻣﻨﺠﺮ ﺑﻨﻔﺮﺕ &= #65203;ﺎﻟﻚ ﺍﺯ ﺻﻔﺎﺕ ﺯﺷﺖ = ﺧﻮﺩ ﻣﻴﮕﺮﺩﺩ.ﺭؤﻳ= 5166;ﻫﺎﻯ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻧﻴﺰ ﺑﺎﻫﻢ ﺗﻔ&= #65166;ﻭﺗﻬﺎﺋﻰ ﺩﺭ ﺻﺤﻨﻪ ﺭؤﻳ&#= 65166; ﻭﺩﺭﺟﻪ ﺑﺮﺩﺍ&#= 65207;ﺖ ﺩﺍﺭﻧﺪ.ﺯﻳﺮﺍ &= #65175;ﺰﮐﻴﻪ ﻫﺎﻯ ﺭﻭﺍﻥ، ﻫ&#= 65198;ﮔﺰ بطور ﻣﻄﻠق ﭘᥴ= 6;ﮐﺴﺎﺯﻯ ﻧﻤﻴﺸﻮﺩ.ﻭ ﺑﻘ&= #65262;ﻝ ﭘﻴﺎﻣﺒﺮ،ﺑﺎA= 259;ﺮﻗﺪﻡ ﭘﻴﺸﺮﻓﺖ ﺳﺎﻟ&#= 65242;،ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺩه ﻘﺪﻡ ﺟ&= #65248;ﻮﻣﻴﺂﻳﺪ، که ﺰﻭﺩﺗﺮ ﺑﺘ= 5262;ﻓﻴﻖ لقای الهی ﺑﺮ&= #65203;ﺪ. ﻭﻟﺬﺍ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩ= ﻩ ﺩﺭﺻﺪ ﺑﮑﻤﺎﻝ &= #65261;ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺮﺳﻨﺪ.ﻭﺑﻬ&#= 65208;ﺖ ﺩﻭﻡ ﺷﺒﺎﻧﻪ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ،ﻫﻤﻴﻦ = 4404;ﺮﺩﺷﻬﺎﻯ ﻣﻠﮑﻮﺗﻰ ﺍﺳﺖ&#= 1548;ﻭﻣﻤﻠﻮ ﺍﺯ ﺣﮑﻤﺘﻬﺎﻯ &= #65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. که ﺘ&#= 65252;ﺎﻣﻰ ﺍﻳﻦ ﺣﮑﻤﺘ= ;ﻬﺎ،ﻣﻔﻬﻮﻡ ﺁﻧﺎﻥ ﻧﻴﺰ ﻧﻤ&= #65264; ﺑﺎﺷﺪ ﮔﺮﭼﻪ ﺷ&= #65260;ﻮﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺳﺎ&#= 65247;ﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ،ﺩ= 5197; ﻫﻤﻪ ﻳﮑﺴﺎﻥ ﺩ&= #65197;ﮐﻠّﻴﺎﺕ ﺍﺳﺖ.ﻭلی ﻤﺘﻔ= 5166;ﻭﺕ ﺩﺭﺟﺰﺋﻴّﺎﺕ = 5211;ﺤﻨﻪ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺗﺎ ﭼﻪ ﻧﻴﺎﺯﻯ = ﺑﺮﺍﻯ ﻭﻟﻰ ﺍﻟﻬﻰ ﻭﺳ&= #65166;ﻟﮑﺎﻥ ﻭﻯ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;.ﻭﭼﻘﺪﺭ ﺧﺪﺍﻭﻧﺪ ﺻﻠﺎ&#= 65185; ﻭﻟﻰّ ﺍﻟﻬﻰ ﻭ&#= 65267;ﺎ ﺳﺎﻟﮑﺎﻥ ﻭﻯ ﺭ&= #65165; ﺑﺪﺍﻧﺪ.ﻭ ﻋﮑس &= #65165;ﻳﻦﺭﺣﻤﺘﻬﺎA= 263; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65176;ﻤﮕﺮﺍﻥ ﺟﺎﻣﻌﻪ ﻭﺭﻫﺒ&#= 65198;ﺍﻥ ﺁﻥ ﻣﻴﺒﺎﺷﺪ،= 4400;ﻪ ﺍﮔﺮ ﺑﻴﺸﺘﺮ ﻣ&= #65262;ﺭﺩ ﻏﻀﺐ ﺍﻟﻬﻰ ﻗﺮ&= #65165;ﺭ ﮔﻴﺮﻧﺪ،ﺍﻣﮑA= 166;ﻧﺎﺕ ﻣﺎﻟﻰ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ ﺑﻴﺸﺘﺮﻯ ﺑﺪﺳ&#= 65174; ﻣﻴﺂﻭﺭﻧﺪ،ﮐA= 258; ﺳﺘﻤﮑﺎﺭﻯ ﺑﻴ&#= 65208;ﺘﺮﻯ ﻧﻤﺎﻳﻨﺪ،ﺗﺎ = 5169;ﻘﻬﻘﺮﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻋﻤ&#= 65268;ﻖ ﺗﺮ ﻭﺗﺎﺭﻳﮑﺘ&#= 65198; ﻭﺣﻘﻴﺮ ﺗﺮ ﺩﺭ&= #65251;ﺴﺦ ﻭﻓﺴﺦ ﻋﻤﻴﻖ ﺗ&= #65198; ﺑﺮﻭﻧﺪ.ﻣﺎﻧﻨ&#= 65194; ثرﻭﺗﻤﻨﺪﺍﻥ A= 261; ﺳﻴﺎﺳﺘﻤﺪﺍﺭ= 5165;ﻥ ﻭ ﮔﺮﺩﻧﮑﺸﺎﻥ &= #65183;ﺎﻣﻌﻪ.<o:p></o:p> = 5191;ﺎﻃﺮﺍﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻄ&= #65198;ﺡ ﻧﻴﺴﺖ.ﻣﮕﺮ ﺁث&#= 1575;ﺭ ﻣثبت و خیر ﻳﺎ= ; ﻣﻨﻔﻰ و شرّ ﺁﻧﭽﻪ ﺍA= 199; ﺧﺎﻃﺮﺍﺕ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ثبت ﺷﺪA= 257; ﺑﺎﺷﺪ.ﻭﻟﺬﺍ ﺻ&= #65236;ﺎﺕ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﻗ&= #65170;ﻠﻰ ﺧﻮﺩﺭﺍ ﻧﺪﺍﺭ&#= 65193;،ﻭﻟﻰ ﺍﺯ ﺭﻓﺘﺎﺭ ﺁﻧ&= #65260;ﺎ ﻣﻴﺘﻮﺍﻥ ﺩﺭﻳ&#= 65166;ﻓﺖ،ﮐﻪ ﺳﺎﺑﻘﻪ ﻣﻴﻤﻮ&#= 65255;ﻰ ﻭ ﻳﺎ ﺣﺘﻰ ﮔﺮﮒ= ﻭﮔﻮﺳﻔﻨﺪﻯ ﺩﺍﺭﻧﺪ.ﻭﺳﺎﻟ&#= 64401;ﺎﻥ </spa= n>ﺑﺎﺗﺨﻠﻴﻪ ʌ= 61;ﺗﺤﻠﻴﻪ ﻭﺗﺠﻠﻴﻪ ﻫﺎﻯ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﻋﻤ&= #65248;ﺎ ﺁثاﺭ ﺗﻮﺣّﺶ A= 239;ﺒﻠﻰ ﺭﺍ ﭘﺎﮐﺴﺎﺯﻯ &= #65251;ﻴﮑﻨﻨﺪ.ﻭﺍﮔ= 5198; ﺑﺎﺯ ﺁثاﺭﻯ ﺍ= 5199; ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺩ&= #65197; ﺭﻭﺡ ﺑﺎﺷﺪ،ﺩ= 5197; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻋﺎﻗﻞ ﻭﻗﻄﻌﺎ &= #65227;ﺎﺷﻖ ﺗﺮ ﻭﺷﺎﻳﺴته = 5176;ﺮ ﺗﺰﮐﻴﻪ ﻣﻴﮑﻨ&#= 65194;.ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﺑﺎ ﮐﻤ= 5176;ﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﭘ= ;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻣﻴﮑﻨﺪ &= #65261;ﺩﺭ ﻫﺴﺘﻰ ﺟﺰ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻟﻠﻪ،ﺭﻭﺍﻥ = 5251;ﻄﻠﻘﺎ ﭘﺎﻙ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﺩ.ﭘس ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩ= ﻩ ﺩﺭﺩﺭ ﺻﺪ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﻳﻌﻨﻰ ﺩﺭ &= #65187;ﺪّ ﮐﻔﺎﻳﺖ ﻭ ﺷﺮﻁ = ﮐﺎﻓﻰ ﭘس ﺍﺯ ﺗﺤﻘﻖ ﺷ&= #65198;ﻭﻁ ﻟﺎﺯﻡ، ﻳﺎ ﻫﻤ&#= 65166;ﻥ ﮐﻮﻓﻪ ﺳﺎﻟﻚ ﻭ&= #65247;ﺎﻳﺖ ﻋﻠﻰّ، ﮐﻪ ﺭﺳ= 5268;ﺪﻥ ﺑﺨﺎﻧﻪ ﻋﻠﻰّ= 548;ﺩﺭ ﺷﻬﻮﺩ ﺻﻮﺭﺕ ﻣ&= #65198;ﺗﻀﻮﻯ ﺍﺳﺖ.ﻭﮐﺴﺎﻧﻰ &= #64400;ﻪ ﺑﺸﻬﻮﺩ ﻣﺼﻄﻔ&#= 65262;ﻯ ﻧﻴﺰ ﻣﻴﺮﻭﻧﺪ&#= 1548; ﺻﻮﺭﺕ ﺩﺭ ﺣﺠﺎ&= #65167; ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ &= #65197;ﺍ ﻣﻰ ﺑﻴﻨﺪ،ﺗﺎ &#= 65211;ﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﺑ&= #65268;ﺎﺑﻨﺪ. ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺳ&= #65248;ﻮﮐﻰ ﻭﺷﻬﻮﺩﻯ ﺍﺳﺖ&#= 1548;ﮐﻪ ﻋﻮﺍﻡ ﻭﺷﺎﻳﺪ &= #65227;ﺮﻓﺎ،ﺧﻮﺩﺷʋ= 66;ﻥ ﺍﻭﻟﻴﻦ ﭘﻠّﻪ &#= 65255;ﺠﺎﺕ ﺳﺎﻟﻚ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺩﺭ ﺷﻬﻮﺩ ﺻﻮﺭ&= #65173; ﻣﺮﺗﻀﻮﻯ ﻣﻮﻟ&#= 65166; ﻋﻠﻰّ ﺗﺒﺪﻳﻞ &#= 65169;ﻌﺒﺎﺭﺕ ﮔﺮﺑﻪ ﻣﺮﺗﻀﻰ &= #65227;ﻠﻰّ ﺩﺭﺁﻭﺭﺩﻩ،ﮐA= 258; ﺍﺯ ﻫﺮ ﻃﺮﻑ ﭘﺮ= ﺕ ﺷﻮﺩ ﺑﺎﺯ ﭼﻬﺎ&= #65197; ﺩﺳﺖ ﻭﭘﺎ ﺑﺮﻭ&= #65263; ﺯﻣﻴﻦ ﻣﻴﺮﺳﺪ.&= #64400;ﻪ ﮔﺮﺑﻪ ﻫﻤﺎﻥ ﻗ&= #65198;ّﻩ ﻳﺎ ﺧﻮّﺭﻩ ﺷﻬ&#= 65262;ﺩﻯ ﺍﺳﺖ ﻭ ﺳﺎﻟﻢ ﺑ= ﺰﻣﻴﻦ ﺍﻓﺘﺎﺩﻥ،ﻫﻤA= 166;ﻥ ﻧﺠﺎﺕ ﺭﻭﺡ ﺷﺎ&= #65259;ﺪﺍﻥ ﺍﻳﻦ ﺷﻬﻮﺩ ﻣﺮ&= #65175;ﻀﻮﻯ ﺩﺭﻧﺴﺦ ﺑﻬﺘﺮ &= #65169;ﺸﺮﻯ ﻭﺣﺘﻰ ﺭﺟﻌﺖ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻭﺳﻠﺎﻣ&#= 65176;ﻰ ﺧﻮﺩﺭﺍ ﺍﺯ ﻧﻈ&= #65198; ﺍﻟﻬﻰ ﻭﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺑﺪﺳﺘﺁﻭﺭﺩه ﺎﻧﺪ. ﻭﺍﻳﻦ ﮔﻮ= ﻧﻪ ﻣثل هاﻯ دست ک= ارﻯ ﺷﺪﻩ،ﻋﻤﻴﻖ ﺗ= 5198; ﺩﺭ ﺩﻝ ﻣﺮﺩﻡ ﻋ= ﺎﻣﻰ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65255;ﺪ. <o:p></o:p> = 5175;ﻮﺟّﻪ ﻣثبت ﻭ ﻓﻌّﺎʌ= 45; ﻣﺎ،ﺑﺎ ﻣﻠﺎﺣﻈﻪ ﻋﻨﺎ&#= 65211;ﺮ ﮔﺬﺷﺘﻪ ﻭﺷﺎﻣ&#= 65246; ﺩﻳﻤﻮﻣﺖ ﺣﺎﻝ &= #65187;ﺎﺿﺮ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺗﻮ&= #65183;ّﻪ ﻳﻚ ﺣﺎﻟﺖ ﺳﻠﺒ&= #65264; ﻭﻣﻨﻔﻰ ﻭﻣﻨﻔ&#= 65228;ﻞ ﭘﺎﺳﻴﻮ ﻧﻴﺴﺖ.&= #64400;ﻪ ﺧﺎﺹ ﺗﻮﺟّﻪ ﺑ&#= 65188;ﺎﻝ ﺣﺎﺿﺮ ﺑﺎﺷﺪ. ﺑ= ﻠﮑﻪ ﻓﻌﻞ ﻭﺗﻔﮑّﺮ &#= 65169;ﺎ ﮐﻮﺷﺸﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺗﻮﺟّﻪ ﻓﻌﻠﻰ &#= 65251;ﺎ ﺑﺎ ﺧﻴﺎﻧﺖ ﺣﺎ&= #65235;ﻈﻪ ﻫﻤﺮﺍﻩ ﺍﺳﺖ.ﮐ&= #65258; ﺩﺍﺭﺍﻯ ﻗﺒﻞ ﻭ = ﺑﻌﺪ،ﻭﮐثرﺕ ﻭﻓﺎﺻﻠﻪ ﻭﺷﮑ&#= 65246; ﻭﺻﻮﺭﺕ ﻣﻰ ﺑﻴ&= #65256;ﻨﺪ.ﺁﻥ ﺗﻮﺟّﻬﻰ ﻣﻔﻴ= 5194; ﺍﺳﺖ،ﮐﻪ ﺣﺎﻓ= 5224;ﻪ ﺁﻧﺮﺍ ﭘﺬﻳﺮﻓ&#= 65176;ﻪ، ﻭﻟﻰ ﺩﺭ ﺗﻮﺟّ&#= 65258; ﺑﭙﺎﺋﻴﻦ ﻧﻤﺎ&#= 65267;ﺪ.ﻭﺩﺭ ﺗﻮﺟّﻪ ﺑﺒﺎﻟ= 5166; ﻭﺑﺮﺗﺮ،ﺣﺎﻓA= 222; ﺣﻘﻴﻘﺖ ﻭ ﺣﺘﻰ = ﺗﺨﻠﻴﻪ ﻣﻴﮕﺮﺩﻧﺪ. ﮐﻪ = ﺳﻌﻰ ﻭﮐﻮﺷﺶ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺭﺍﻩ ﺧﺪﺍ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻣﮕﺮ ﺩﺭ= ﺑﺎﺯﮔ= ;ﺸﺖ ﺑﺨﻠﻖ،ﮐﻪ ﺗﻮ= 5183;ّﻪ ﺑﺒﺎﻟﺎ ﻭﭘﺎﺋ&#= 65268;ﻦ ﺩﺭ ﺣﺎﻓﻈﻪ ﺣﻔ&= #65222; ﻣﻴﮕﺮﺩﺩ.ﺣﺎﻓ&#= 65222; ﺗﻨﻬﺎ ﺩﺭ ﮐﻮﺩ&= #64400;ﻰ ﺗﺎ ﺭﺳﻴﺪﻥ ﺍﻭ = ﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﺧﺪ&= #65251;ﺖ ﻣﻴﮑﻨﺪ،ﺍﺯ ﺁ= 5253; ﭘس ﺑﺮﺍﻯ ﺗﻌﺎ&#= 65247;ﻰ ﻋﻘﻠﻰ،ﺑﺎﻳﺪ = 5175;ﻀﻌﻴﻒ ﻭﺗﺨﻠﻴﻪ ﮔﺮﺩ&#= 65193;.ﺣﺎﻓﻈﻪ ﺩﺭﺑﺎﺯﮔﺸﺖ ﺩ&#= 65165;ﺩﻥ ﻗﺴﻤﺘﻰ ﺍﺯ ﺳﺎ&= #65169;ﻘﻪ ﻭ ﺗﺄﻣّﻠﺎﺕ ﻭ&#= 65251;ﻄﺎﻟﻌﺎﺕ ﺟﺪﻳﺪﺵ،ﺣﺎﻓA= 222; ﺟﺪﻳﺪﻯ ﻣﻴﺴﺎ&#= 65199;ﺩ. ﺿﻤﻨﺎ ﺣﺎﻓﻈﻪ &= #65187;ﺎﺿﺮ ﺩﺭ ﺟﺮﻳﺎﻥ،ﺑ= 5166;ﻳﺪ ﺑﺂﻳﻨﺪﻩ ﻧﻴﺰ &= #65255;ﻈﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65175;ﺎ ﻫﺪﻓﻤﻨﺪ ﮔﺮﺩ&#= 65193;.ﮔﺬﺷﺘﻪ ﺑﺼﻮﺭﺕ ﺗﻤﺮﮐ&#= 65200; ﺣﺎﻓﻈﻪ ﺩﺭ ﺣﺎ&= #65245; ﺣﺎﺿﺮ ﺣﻀﻮﺭ ﺩ&= #65165;ﺭﺩ.ﻭ ﻋﻨﺎﺻﺮﻯ ﺍﺯ ﺁ&= #65267;ﻨﺪﻩ،ﺑﺮﺣﺴʋ= 68; ﻫﺪﻓﻬﺎ ﻭ ﺁﺭﺯ&= #65261;ﻫﺎ، ﺑﺤﺎﻝ ﺣﺎﺿﺮ ﻣ&= #65268;ﺂﻳﻨﺪ.ﻳﻌﻨﻰ ﺁﻧﭽﻪ ﺗﺨﻴّﻞ &#= 65251;ﻴﮑﻨﻴﻢ ﻳﺎ ﺗﻮﻗّﻊ ﺍﺯ &= #65153;ﻳﻨﺪﻩ ﺩﺍﺭﻳﻢ،ﺣﻀﻮA= 197; ﺩﺍﺭﻧﺪ.ﺍﺭﺯﻳ&#= 65166;ﺑﻰ ﻫﺎﻯ ﮔﺬﺷﺘﻪ ﻭ = ﺁﺭﺯﻭﻫﺎﻯ ﺁﻳﻨﺪه ﻨﻴﺎﻣ= 5194;ﻩ،ﺩﺭ ﺑﻴﻨﺶ ﺣﺎﻝ ﺣﺎ&= #65215;ﺮ ﻧﻘس ﺩﺍﺭﻧﺪ.ﻭ&#= 65247;ﺬﺍ ﻭﺍﻗﻊ ﭘﺬﻳﺮﻯ &= #65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﻧﻮﻋﻰ ﺍﻳ&= #65194;ﺁﻟﻴﺴﻢ ﻏﻴﺮ ﺣﻘﻴﻘﻰ ﺍ&= #65203;ﺖ.ﮐﺎﺭ ﺑﺮﺩ ﻣﻌﻤﻮﻟﻰ &= #65165;ﺯ ﺣﺎﻝ ﺣﺎﺿﺮ، ﺩ&#= 65197; ﺗﻄﺒﻴﻖ ﺁﻥ ﺑﺮ = ﻳﻚ ﻣﺪﺕ ﺩﺭﺍﺯ ﺯﻣ&= #65166;ﻧﻰ ﻭﻗﺘﻰ ﻣﺸﺮﻭﻋ&#= 65268;ّﺖ ﺩﺍﺭﺩ،ﮐﻪ ﺍﺯ &#= 65267;ﻚ ﻋﻤﻞ ﺍﺯ ﻣﺠﻤﻮ&= #65227;ﻪ ﻋﻤﻠﻴّﺎﺕ ﺗﻮ= 5183;ّﻪ ﺩﺍﺭﺩ.ﻣﺎﻧﻨﺪ &= #65227;ﺼﺮ ﺣﺎﺿﺮ ﻭﺗﻮﺳﻌ&#= 65258; ﻓﻌﻠﻰ ﻭﺟﻨﮓ ﮐ&= #65256;ﻮﻧﻰ ﺧﻮﺩ ﺩﺭﻣﺒﺎﺭ&#= 65199;ﺍﺕ،ﻭﻟﻰ ﺣﺎﺿﺮ ﺧﻮﺍﻧﺪ&#= 65257; ﻣﻴﺸﻮﻧﺪ.ﻣﮕﺮ &= #65165;ﺯ ﻳﻚ ﮐﻞّ، ﮔﺮﭼ= 5258; ﺩﺭﺍﺯ ﻣﺪﺕ ﺑﺎ&= #65207;ﺪ.ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ.ﺗﻌﺒ&#= 65268;ﺮ ﺩﺭﺳتی اﺳﺖ، ʋ= 65;ﻣﺎ ﻫﺮﻳﻚ ﺍﺯ ﺍﺟﺰ&= #1575;ء ﺁﻥ ﺍﮔﺮ ﺩﺭ ﻧﻈ= ﺮ ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﻫﻤﻪ ﺁﻧﺮﺍ ﺣﺎﺿﺮ ﻭ&= #65169;ﻰ ﺯﻣﺎﻥ ﻧﺨﻮﺍﻫ&#= 65268;ﻢ ﺩﺍﻧﺴﺖ.ﻫﻤﻴﻦ &= #65219;ﻮﺭ ﻟﺤﻈﻪ ﻭﺁﻥ،ﮐ= 5258; ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﻳ&= #65242; ﮐﻞ ﺑﮑﺎﺭ ﺭﻭﺩ&= #1548;ﻭﺗﺎ (ﺁﻥ) ﻭ ﻟﺤﻈﻪ ﺑᥴ= 6;ﺷﺪ.ﻭﺍﮔﺮ ﺟزء (ﺁﻥ) ﺭﺍ ﺩﺭ= ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ،ﻗﺴA= 252;ﺘﻰ ﺍﺯ (ﺁﻥ) ﻧﻴﺰ ﺑᤨ= 5;ﺬﺷﺘﻪ ﻣﻴﺮﻭﺩ ﻭ ﻗﺴﻤ&= #65174; ﺩﻳﮕﺮ ﻧﻴﺎﻣﺪ&#= 65257; ﮐﻪ ﻣﻴﺘﻮﺍﻧﻴ&#= 65250;، ﻟﺤﻈﻪ ﺗﻮﺟّﻪ &#= 65197;ﺍ ﺗﻮﺳﻌﻪ ﺑﺪﻫﻴ&#= 65250;، ﻳﺎ ﻧﻨﮓ ﮐﻨﻴﻢ = ﻭﺍﺯ ﺗﺨﻴّﻞ ﮐﻤﻚ ﺑ&#= 64405;ﻴﺮﻳﻢ.ﻣﻴﺘﻮA= 165;ﻧﻴﻢ ﺑﺮﻫﻪ ﺩﺭﺍﺯﻯ &= #65165;ﺯ ﺯﻣﺎﻥ ﺭﺍ ﺣﺎﺿ&= #65198; ﺩﺭ ﺟﺮﻳﺎﻥ ﮐﻨ&= #65268;ﻢ.ﻭﻧﺴﺒﺖ ﺑﺘﻮﺟّﻪ ﺩﻳﮕ= 5198;ﻯ،ﻳﻚ ﻭﺍﺣﺪ ﻣﺴﺘﻘﻞ &= #65169;ﺪﺍﻧﻴﻢ.ﻭ </spa= n>ﻟﺤﻈﻪ ﺩﺭ ﺗA= 262;ﺟّﻪ ﻋﻤﻠﺎ ﺍﻧﺘﺰﺍ&#= 65225; ﺫﻫﻨﻰ ﺍﺳﺖ.ﻫﺮ&= #64380;ﻪ ﺧﻮﺩ ﺗﺨﻴّﻞ ﻭ&#= 65165;ﺩﺭﺍﻙ ﺑﻴﺸﺘﺮ،ﻟﺤﻈA= 258; ﺗﻮﺟّﻪ ﮐﻮﺗﺎ= 5259;ﺘﺮ ﺍﺳﺖ. ﻭﺩﺭ ﺗﻤﺮ= ﮐﺰ ﺷﻬﻮﺩﻯ،ﺩﻭﺍA= 249; ﺗﻮﺟّﻪ ﺣﺎﻟﺖ &#= 65175;ﺠﺮﻳﺪ ﻭﺑﻰ ﺳﺎﺑﻘﻪ ﺧ&= #65262;ﺍﻫﺪ ﺳﺎﺧﺖ.ﻭﻣﻴﺘﻮ&#= 65165;ﻧﻴﻢ ﭼﻨﺎﻥ ﺗﺨﻴّﻞ &#= 64400;ﻨﻴﻢ،ﮐﻪ ﻣﺤﺪﻭﺩﻩ ﺗﻮﺟ&#= 65258; ﺁﻧﻘﺪﺭ ﮐﻢ ﺷﻮ&= #65193;،ﮐﻪ ﻧﻘﻄﻪ ﻧﺎﻣﺘﻨ&#= 65166;ﻫﻰ ﺩﺭ ﮐﻮﭼﻚ ﺑﺸﻮ&= #65193;.ﭼﻪ ﺩﺭ ﺣﺎﻝ ﺍﻭﻝ ﻣ= ﻴﺘﻮﺍﻧﻴﻢ ﺑﺎ ﺗﻮﺳﻌﻪ ﻟﺤ&= #65224;ﻪ،ﺗﻮﺟّﻪ ﻭ ﻣﻠﺎﺣﻈﻪ ﺳﺮ&= #65267;ﻊ ﻭﮐﻮﺗﺎﻩ ﺑﺼﻌ&#= 65262;ﺩ ﻧﺎﻣﺘﻨﺎﻫﻰ ﺑ&#= 65166;ﻟﺎ ﺑﺒﺮﻳﻢ ﻭ ﺑﺂﻳ&= #65256;ﺪﻩ ﺃﺑﺪﻳّﺖ،ﮐﻪ A= 251;ﻴﺘﻮﺍﻧﻴﻢ ﺩﺭ ﻟﻤﺤﻪ ﻭﺍﺣ&= #65194; ﻭﻧﻈﺮﻯ ﺳﺮﻳﻊ &= #65261;ﮐﻮﺗﺎﻩ،ﺑﻨʌ= 68;ﺮﻭﻯ ﺍﺩﺭﺍﻙ ﺧﺪﺍﺋ&#= 65264; ﺑﺮﺳﺎﻧﻴﻢ.ﻭ ﺑ&= #65166;ﻟﻌﮑس ﺩﺭ ﻫﺒﻮﻁ ﺑﻨﻘ&= #65220;ﻪ ﺭﻳﺎﺿﻰ ﺑﺮﺳﻴ&#= 65250;.ﻭﻟﻰ ﻫﺮ ﺩﻭ ﺣﺎﻝ ﺗﺨ= ﻴّﻞ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ.&= #65175;ﺨﻴّﻞ ﺃﺑﺪﻳّﺖ ﻳﻚ ﻧ&#= 65262;ﻉ ﺗﻮﺟّﻪ ﺩﺭﺍﺯ &#= 65251;ﺪﺕ ﺍﺳﺖ. ﻭﻟﻰ ﺑﺎﺯ= ﮔﺬﺷﺘﻪ ﻭﺁﻳﻨﺪﻩ،ﻣﺒA= 268;ّﻦ ﺧﻴﺎﻝ ﻫﺮ ﻭﻫﻤ&= #65264; ﻭﺗﻮﻫّﻢ ﻧﻴﺴ= 5174;. ﺑﻠﮑﻪ ﺑﺮﺣﺴﺐ &= #65207;ﺄﻥ ﻣﻘﺎﻡ ﻧﺴﺒﻰ ﺗ&= #64401;ﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﺍﺳﺖ.ﻭ ﻗﺪﺭﺗﻬ&= #65166;ﻯ ﻋﻘﻠﻰ ﻭﻣﻌﺮﻓ&#= 65176;ﻰ،ﮐﻪ ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺎ ﮐﻤﻚ ﺧﺪﺍﻭ&= #65255;ﺪ،ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ ﺟﺪﻳﺪ ﺭ&= #65261;ﺣﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ&= #1548; ﺩﺭ ﺍﻳﻦ ﺗﺨﻴّ&#= 65246; ﺃﺑﺪﻳّﺖ ﻣﻴﺘ= 5262;ﺍﻧﻨﺪ ﺑﻬﺘﺮ ﺍﺑﺪﻳّ= 5174; ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65259;ﺴﺘﻰ ﺭﺍ ﺩﺭﻣﻘﺎﻡ ﺟ&= #65194;ﻳﺪ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺧﻮﻳش ﺪﺭﺍﻳﻦ &#= 65175;ﺨﻴّﻞ ﺃﺑﺪﻳّﺖ،ﻣﻴʋ= 76;ﻮﺍﻧﻨﺪ ﺑﻬﺘﺮ ﺃﺑﺪﻳّ= 5174; ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65259;ﺴﺘﻰ ﺭﺍ،ﺩﺭ ﮐﻞّ (ﺧ&#= 65194;ﺍ ﺩﺍﺧﻞ) ﺑﺒﻴﻨﻨ&= #65194;.ﻣﺎﻧﻨﺪ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ،ﮐﻪ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس کسی ،ﺷﻬﻮﺩ ﻗʋ= 70;ﻠﻰ ﻭﺗﻤﺎﻡ ﻣﺮﺍﺗ&#= 65168; ﺍﺭﺑﺎﺏ ﻧﻮﻉ،= 5239;ﺒﻞ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪ&= #1587; ﺟﻤﻌﺎ ﻧﻘﻄﻪ ﮐ&= #65262;ﭼﻚ ﺩﺭ ﻭﺳﻌﺖ ﺑﻴﮑ&= #65198;ﺍﻥ ﻋﺮﺵ ﻣﻴﺒﺎﺷﺪ.&= #65169;ﺘﻌﺒﻴﺮ </spa= n>ﺩﻳﮕﺮ،ﺟﻤﻊ= ; ﺗﻤﺎﻡ ﺗﮑﺎﻣﻠﺎﺕ ﭘﻴ&#= 65208;ﻴﻦ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺟ&= #65252;ﺎﺩﻯ ﻭﺟﻤﺎﺩﻯ ﻭ ﮔﻴ&= #65166;ﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ &#= 65235;ﺮﺍﻭﺍﻥ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻳ&= #65256;ﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65165;ﺯ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﺗﺎ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65165;ﻟﺄﻧﻮﺍﺭ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ،ﭼﻮﻥ ﻧﻘﻄﻬﺎﻯ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻫﻨﻮ&#= 65199; ﺑﻰ ﻧﻬﺎﻳﺖ ﺩﺍ&= #65193;ﻩ ﻫﺎ ﻭﺭﺣﻤﺘﻬﺎ &= #65261; ﻋﻘﻠﻬﺎﻭﮐﺮﺍ= 5251;ﺎﺕ ﺑﺮﺍﻯ ﻣﺨﻠﻮﻗ&#= 65166;ﺕ ﺧﻮﺩ ﺩﺭ ﭘﻴﺶ ﺩ= ﺍﺭﺩ.ﻭ ﺍﻳﻦ ﺍﻫﻤﻴّﺖ &#= 65247;ﺰﻭﻡ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65165;ﻣﺮﻭﺯ ﻣﺎﺭﺍ ﻧﺸﺎﻥ ﻣ&= #65268;ﺪﻫﺪ.ﮐﻪ ﺑﻬﺸﺘﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻫﺴﺘﻨﺪ.ﺑﻬﺸﺘ&#= 65260;ﺎﻯ ﻧﻮﻋﻰ ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﻭﺍﻣﮑﺎﻧﺎﺕ ﺑ&#= 65268;ﺸﺘﺮ ﺩﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭ= ﺭﻭﺍﻥ ﻭﺭﻭﺡ ﭼﻬﺎﺭ ﺑ&= #65228;ﺪﻯ ﺁﻳﻨﺪﻩ، ﻭﻣﻮ= 5183;ﻮﺩﻳّﺘﻬﺎﻯ ﭘﻴﺸﻴﻦ ﭼﻬﺎﺭ &= #65169;ﻌﺪﻯ،ﺩﺭ ﺩﻩ ﺑُﻌﺪﻯ ﻭ ﻫ&= #65200;ﺍﺭ ﺑُﻌﺪی ﻮﺑﻴﺸA= 176;ﺮ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ&= #1548; ﮔﻮﺋﻰ ﺻﻔﺎﺕ ﻭ&= #65251;ﺎﻫﻴّﺖ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65175;ﺎ(ﺍﻟﻠﻪ ﺷﺪﻥ)ﺭﺍ ﻣﻴﺘﻮ&= #65165;ﻥ ﮐﺮﺩ. ﻭﻟﻰ ﺍﻣﺮ= ﻭﺯ ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ &= #65169;ﻮﻟﺎﻳﺖ ﺳﻠﻮﻙ ﻣﺤﻤﺪﻯ&#= 1548;ﻭ ﻫﻔﺖ ﺷﻬﻮﺩ ﻣﻴ&= #65204;ّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ح اﻟﻘﺪس ﺮﺏّ ﺍA= 247;ﻨﻮﻉ ﺑﺸﺮی ﺒﺎﻳﺪ ﺭ&#= 65203;ﻴﺪ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﭼﻮﻥ ﺭﺏّ ﺧﻮﺩﺭﺍ ﻣ&#= 65248;ﺎﺣﻈﻪ ﮐﺮﺩﻡ،ﺩﻳﺪﻡ = 705;ه ﻤﺪﺍﻡ ﻣﻴﮕﻔﺖ&#= 1548;ﻳﺎ ﻗﺪّﻭس ﻳﺎ ﺳُA= 170;ّﻮﺡ.ﻳﻌﻨﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺍﻯ ﺧﺪﺍﻯ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﺧﻮﺩ ﺭﺣﻤﺎ&= #65253; ﺗﻘﺪﻳس ﺑﻴﺸﺘ= 5198;،ﻭﺗﺴﺒﻴﺢ ﺑﻴﺸﺘﺮ ﺍﺯ ﮐﺎ&= #65251;ﻠﺎﻥ ﺑﺸﺮﻯ ﺩﺍﺭﺩ.ﭘ&= #1587; ﻫﻨﻮﺯ ﺳﺎﻟﮑﺎ&#= 65253; ﻭﮐﺎﻣﻠﺎﻥ ﺑﺸ&#= 65198;ﻯ،ﺁﻥ ﭼﻨﺎﻥ ﺗﻘﺪﻳس &#= 65261;ﺗﺴﺒﻴﺤﻰ ﮐﻪ ﮐﺮﺩه اﻧﺪ= 548;ﮐﺎﺭ ﺯﻳﺎﺩﻯ ﻧﮑﺮﺩ&#= 1607; اﻧﺪ. ﭘس ﺗﻮﺍﻥ &= #65227;ﻘﻠﻰ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑ&= #65268;ﺸﺘﺮی ﺪﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ = ﻟﺬﺍ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ &= #65169;ﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳ&#= 65166;ﻟﮑﺎﻥ،ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳﺖ </spa= n>ﺩﺭ ﺷﺮﻁ ﮐﺎA= 235;ﻰ،ﭼﻮﻥ ﺣﺘﻰ ﺃﻋﻠﻢ ﺍﻟ&= #65260;ﻰ ﺩﺳﺖ ﺩﺍﺩ،ﻭ ﺑ&#= 65166; ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩ= ﺭ ﺻﺪ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺳﺎﻟﻚ ﺭﺍ ﺑﻨﺠ&= #65166;ﺕ ﻣﻴﺮﺳﺎﻧﺪ.ﺑﺎ&#= 65267;ﺪ ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﻭ ﺑﻴﺸﺘﺮ ﺩﺭ ﺗ= ﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﮐﻪ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ ﺍﻧﺠﺎ&#= 65249; ﺩﺍﺩ. ﺍﻧﻮﺍﻉ ﻣ= ﺨﺘﻠﻒ ﻧﻔس ﻭﺭﻭﺍﻥ ﺭ&#= 65165;،ﺍﺯ ﮔﻴﺎﻩ ﺗﺎ ﺍﻧﺴ&= #65166;ﻥ، ﮔﺮﭼﻪ ﺑﺎﻫﻢ ﺷ&= #65170;ﺎﻫﺘﻰ ﻧﺪﺍﺭﻧﺪ،ﺑﺎA= 199; ﻗﺎﺑﻞ ﺗﻌﺮﻳﻒ &= #65261;ﺍﺣﺪ ﻫﺴﺘﻨﺪ. ﮐﻪ ﻧﺎ= ﻡ ﺟﺎﻥ ﻭﻧﻔس ﻭﺭ&#= 65261;ﺍﻥ ﺩﺍﺭﺩ ﻭﺍﻳﻦ ﺭ&= #65261;ﺍﻧﻬﺎ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ،ﭘﺸﺖ ﮔﺮﺩﻥ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻇﺎ&= #65259;ﺮﺍ ﻧﻤﻴﺘﻮﺍﻥ ﻓﻄ&#= 65198;ﺕ ﻭﻃﺒﻴﻌﺖ ﻭﻋﺎ&#= 65251;ﻞ ﻣﺸﺘﺮﻙ ﺑﻴﻦ ﺁ&= #65255;ﻬﺎ ﭘﻴﺪﺍ ﮐﺮﺩ.ﻋﺎ&= #65251;ﻞ ﻣﺸﺘﺮﻙ ﻣﺒﺪﺃ &= #65165;ﻭﻟﻴﻪ ﺃﺯﻟﻰ ﺭﻭﺡ ﻓﺮ&= #65193;ﻯ ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﺟ&#= 65198;ﻳﺎﻥ ﺯﻣﺎﻧﻬﺎﻯ ﮔﺬ&#= 65207;ﺘﻪ،ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻋ&#= 65264; ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺶ = ﺗﺮ ﺁﻣﺪه اﻧﺪ.ﮔﻮ= 5163;ﻰ ﻫﺮ ﺭﻭﺡ ﮐﻪ ﺯﻭ= ﺩﺗﺮ ﺁﻏﺎﺯ ﺣﺮﮐﺖ ﺃ&= #65199;ﻟﻰ ﮐﺮﺩﻩ،ﻓﻌﻠﺎ = 5193;ﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﺑﺎﻟﺎﺗﺮﻯ ﺍﺳ&#= 65174;.ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺩﻟﺎ&= #65163;ﻞ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ &= #64344;ﻴﺸﺮﻓﺖ ﺑﺮﺧﻰ ﺍﻧﻮﺍﻉ &= #65169;ﺎﺷﺪ.ﮐﻪ ﺧﺒﺮ ﻧﺪﺍﺭیم .&#= 65251;ﺎﻧﻨﺪ ﺍﻳﻨﮑﻪ ﻣﻮﺟﻮ&#= 65193; ﺩﺭ ﻫﺮ ﻧﻮﻋﻰ،&#= 65193;ﺭ ﺗﻮﻟﺪ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ ﺩﺭ ﺟﻬﺎﻥ،ﺑﺎ &#= 65203;ﺮﻧﻮﺷﺘﻬﺎﻯ ﺳﺨﺖ ﺗﺮﻯ ﺭﻭﺑ&= #65198;ﻭ ﺷﺪﻩ ﺑﺎﺷﺪ. ﻃﺒ= ﻌﺎ ﺁﻣﻮﺯﺵ ﻭﺗﮑﺎ&#= 65251;ﻞ ﻃﺒﻴﻌﻰ ﺑﻴﺸﺘ&#= 65198;ﻯ ﻳﺎﻓﺘﻪ ﺍﺳﺖ. ﻭ= ﺍﮐﻨﻮﻥ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺳﺖ،ﮐﻪ ﺧﻮﺩ ﻓﺼﻮﻝ ﻓﺮ&= #65165;ﻭﺍﻥ ﺩﺍﺭﺩ،ﺗﺎ ﺑﻌ= 5240;ﻞ ﮐﺎﻓﻰ ﻭ ﺑﺴﺮﻋ&= #65174; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺍﺭﺍﺩﻯ،ﻳﺎ ﻧ= 5268;ﻤﻪ ﺍﺭﺍﺩﻯ ﺩﺭ ﺧﻮ&= #65267;ﺸﺘﻦ ﺩﺍﺭﻯ ﺑﺮﺳﺪ، &#= 65175;ﺎﺩﺭﺁﻳﻨﺪﻩ ﻫﺎ ﺑﺎﻧﻮﺍﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺑﺮﻭﺩ.ﺁ&= #65255;ﻬﻢ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻃﺒﻖ ﺧﻮﺍﺳﺘﻪ &= #65191;ﺪﺍﻭﻧﺪ،ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 65193;ﺭ ﻭﻟﺎﻳﺖ ﻫﺎﻯ ﺷ&= #65208;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ.ﮐﻪ = ﺍﮔﺮ ﺑﺎ ﺩﺍﺷﺘﻦ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﮐﺎﻓﻰ،ﭼﻮﻥ ﻋ= 5240;ﻞ ﭘﻴﺶ ﺑﺮﻭﺩ.ﻭﺍ&= #65247;ّﺎ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺍﻳﻦ ﻧﻔس ﻭﺭﻭﺍﻥ ﻋ&#= 65240;ﺐ ﺭﻭﻯ ﻣﻘﺎﻡ ﺍﻟ&= #65260;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ&#= 1548;ﺑﺎﻧﻮﺍﻉ ﺣﻘﻴﺮ ﺗﺮ ﺑﻴﺸ&= #65176;ﺮ ﺑﻘﻬﻘﺮﺍ ﻣﻴﺮ&#= 65261;ﺩ،ﻭﺻﺪﻫﺎ ﻫﺰﺍﺭﻭﺣتی ﻤA= 268;ﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﻋﻘﺐ ﻣﺎﻧ&= #65194;ﮔﻰ ﺧﻮﺍﻫﻨﺪ ﻳﺎﻓ&#= 65174;.ﮐﻪ ﺑﺎﻳﺪ ﺗﮑﺮﺍﺭ</= span> </spa= n>ﮔﺬﺷﺘﻪ ﻫﺎ A= 197;ﺍ ﺩﺭﺁﻳﻨﺪهﻫﺎ = 5169;ﻨﻤﺎﻳﺪ. ﺍﻣﺎ ﻋﺎﻣﻞ ﻭﻋ&= #65256;ﺼﺮ ﻣﺸﺘﺮﻙ ﻫﻤﻪ ﻧ&= #65236;ﻮس ﻏﻴﺮ ﺍﺯ ﻧﻘﻄﻪ = ﻣﺒﺪﺃ ﺃﺯﻟﻰ ﻳﮑﺴﺎﻥ&#= 1548;ﺩﺭﺟﺎﺕ ﻣﺘﻔﺎﻭﺕ ﺗﮑﺎ&#= 65251;ﻠﺎﺕ،ﺑﺨﺼﻮ᥸= 9; ﺩﺭ ﺗﮑﺎﻣﻞ ﺍﺭ&= #65165;ﺩﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨ&= #65262;ﻧﻰ ﺍﺳﺖ.ﻳﺎ ﭘﺮﻭﻧ&= #65194;ﻩ ﺗﮑﺎﻣﻠﺎﺕ ﺃﺯ&#= 65247;ﻰ،ﻭ ﺩﺍﺷﺘﻦ ﻫﺪﻑ ﺑ&= #65166;ﺯﮔﺸﺖ ﺑﺴﻮﻯ ﺧﺪﺍ ﺍﺳ&= #65174;.ﮐﻪ ﺩﺭ ﻫﺮ ﻧﻮﻉ ﺗﻘ= ﺮّﺏ ﻧﻮﻋﻰ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ. ﻟﺬﺍ ﻋﺎﻣﻞ ﻣﺸ&= #65176;ﺮﻙ ﺑﻴﻦ ﺟﺎﻥ ﻫﺎ ﻳ= ﻚ ﺃﻣﺮ ﺍﻧﺘﺰﺍﻋ&#= 65264; ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺍ&= #65267;ﻨﮑﻪ ﻣﻴﮕﻮﺋﻴﻢ،ﻋA= 166;ﻣﻞ ﻣﺸﺘﺮﻙ ﺍﻳﻨﮑ&#= 65258; ﻫﻤﻪ ﺯﻧﺪﻩ ﻫﺴ&= #65176;ﻨﺪ،ﻭﺗﻮﻟﺪ ﻭﻣﺮﮒ ﻳﺎ ﺗوﻟ&#= 65268;ﺪ ﻣﺸﻞ ﻭﻳﺎ ﺗﮑﺎ&= #65251;ﻞ ﻧﻮﻋﻰ ﺩﺍﺭﻧﺪ.&= #65165;ﻟﺒﺘﻪ ﺩﺭ ﺗﮑﺎﻣﻞ ﻧﻮ&= #65227;ﻰ ﮊﻧﺘﻴﮑﻬﺎﻯ ﺭ&#= 65261;ﺣﻰ ﺑﺎ ﺟﺎﻥ ﻭﺭﻭﺍ&= #65253; ﺗﺪﺭّﺝ ﭘﺮ ﻣﺮ&#= 65165;ﺣﻞ ﻣﻴﺒﺎﺷﺪ. ﺳﺎﺑ&= #65240;ﻪ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺁﻥ ﻫﺴﺖ.= ﻭﺩﺭﻫﺮ ﺗﻮﻟﺪ ﺩﺭ</s= pan> &#= 65183;ﻨﻴﻦ ﺷﻨﺎﺳﻰ،ﺗﮑﺮA= 165;ﺭ ﺗﻤﺎﻡ ﻣﺮﺍﺣﻞ &= #64344;ﻴﺸﻴﻦ ﺭﺥ ﻣﻴﺪﻫﺪ ﮔﺮ&= #64380;ﻪ ﭼﺸﻢ ﻣﺎ ﻗﺎﺩﺭ = ﺑﺪﺭﻙ ﻫﻤﻪ ﺁﻧﻬﺎ ﻧﻴ&= #65204;ﺘﻴﻢ.ﮐﻪ ﺑﺮﺧﻰ ﺻﻔﺎﺕ ﺍ&= #65255;ﻮﺍﻉ ﭘﻴﺸﻴﻦ ﺩﺭ ﺟﻨ&= #65268;ﻦ،ﻣثلا ﻧﻮعی ﺮﺍ ﺗﻨﻬ= 5166; ﻟﺤظه اﻯ ﭘﻴﺪA= 165; ﻣﻴﺸﻮﺩ.ﻭ ﻋﻠﻢ = ﺟﻨﻴﻦ ﺷﻨﺎﺳﻰ، ﺍﻳﻦ &#= 65165;ﺻﻞ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ&#= 1548;ﻭ ﻋﻤﻠﺎ ﺑﭽﺸﻢ ﻧ&= #65268;ﺰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﻫﺮ ﻓﺮﺩﻯ ﺩﺭ ﻣ= ﺮﺍﺣﻞ ﺭﺷﺪ ﺟﻨﻴﻨﻰ،= 5175;ﻤﺎﻡ ﻣﺮﺍﺣﻞ ﻧﻮﻋﻰ &= #64344;ﻴﺸﻴﻦ ﺧﻮﺩﺭﺍ ﺗﮑﺮﺍ&#= 65198; ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺩ&= #65197; ﺍﻳﻦ ﺗﺼﻨﻴﻒ ﻋ&= #65166;ﻣﻞ ﻣﺸﺘﺮﻙ ﻧﻔﻮس &#= 65261;ﺟﺎﻥ ﻫﺎ،(ﺗﻮﺟﻪ)ﺭﺍ &= #65227;ﺎﻣﻞ ﻣﺸﺘﺮﻙ ﺩﺍﺷﺘ&#= 65258; ﺍﺳﺖ.ﮔﺮﭼﻪ ﻣﻮ&= #65215;ﻮﻋﺎﺕ ﻣﺮﻭﺭ ﺗﻮﺟّﻪ &#= 65153;ﻧﻬﺎ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ.<= o:p></o:p> = 5165;ﺭﺳﻄﻮ ﺍﺯﻧﻔس ﻏﺬﺍ ﻃ&#= 65248;ﺐ،ﻭﻧﻔس ﺣﺎﺳّﻪ ﻭﻏﻴﺮ= 5257; ﺗﻘﺴﻴﻢ ﮐﺮﺩﻩ.&= #65169;ﺮﺣﺴﺐ ﻋﻤﻞ ﺁﻧﻬﺎ ﺩﺭ = ﺍﻧﺴﺎﻥ ﺍﺳﺖ،ﻭﺗﻮﺟّʌ= 58; ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ ﻏﺬﺍ ﻭ&= #65187;ﻔﻆ ﺣﻴﺎﺕ،ﻭﺗﻮﻟA= 268;ﺪ </spa= n>ﻣثل ﻭ ﻏﺬﺍ᥾= 3; ﻃﻔﻞ ﺗﺎ ﺧﺎﻧﻪ ﻭﻟﺒ&= #65166;س ﻭﻭﺭﺯﺵ ﻭﺗﻔﺮ&#= 65267;ﺢ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﻴ&= #65198;ﺳﺪ. ﺍﻧﺘﺨﺎﺏ ﻏﺬﺍ &= #65255;ﻴﺰ ﻳﻚ ﺍﻧﺘﺨﺎﺏ ﻃ&= #65170;ﻴﻌﻰ ﻭ ﺑﺮﺣﺴﺐ ﻃﺒﻴ&= #65228;ﺖ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﻭ&= #65193;ﺭ ﻭﺍﻗﻊ ﺍﻧﺘﺨﺎ&#= 65167; ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5251;ﮑﺎﻧﻴﺰﻡ ﻣﻴﮑﺎﻧﻴﮑﻰ ﻭ &= #65223;ﺎﻫﺮﺍ ﺧﻮﺩﮐﺎﺭ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭﻟﻰ ﺍﻧﺘﺨﺎﺏ ﻓﻄﺮ&#= 65263; ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻴ&= #65208;ﺘﺮ ﺍﺳﺖ،ﺗﺎﺩﺭ ﺣ= 5268;ﻮﺍﻧﺎﺕ ﻭﮔﻴﺎﻫﺎﻥ ﻭ ﺍ&= #65255;ﺘﺨﺎﺏ ﻃﺒﻴﻌﻰ ﺩﺭ ﺍﻧ&= #65204;ﺎﻥ.ﺍﻧﺘﺨﺎﺏ ﺃﻣﺮﻯ ﻣﻌﻘﻮﻝ &= #65261; ﻫﺪﻓﻤﻨﺪ ﺑﺎ ﺍ&= #65197;ﺯﻳﺎﺑﻰ ﻗﺒﻠﻰ ﻭ ﻋﻘﻞ. ﻣ= ;ﺠﺎﺯﺍﺕ ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﺠ&= #65198;ﺑﻪ ﻭ ﺧﻄﺎ ﮐﻪ ﺩﺭ ﺣ= ;ﻴﻮﺍﻧﺎﺕ ﻫﺴﺖ،ﺩﺭﻃﻔﻞ = 5165;ﻧﺴﺎﻥ ﻧﻴﺰ ﺍﺩﺍﻣﻪ ﺩ&= #65165;ﺭﺩ.ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺑﻌﻘﻞ &= #65251;ﺎﺩﻯ،ﺑﺨﺼﻮʌ= 09; ﻋﻘﻞ ﻣﻴﮑﺎﻧﻴ&#= 64401;ﻰ ﻭﺗﮑﻨﻴﮑﻰ ﮐﻪ &= #65165;ﻭﺭﺍ ﺑﺎﺑﺪﺍﻉ ﻭ ﻓﻠ&= #65204;ﻔﻪ ﻭﺟﻮﺩ ﻭﻣﺼﻨﻮ&#= 65227;ﺎﺕ ﺧﻮﺩ ﻣﻴﺮﺳﺎﻧ&#= 65194;.ﺁﻧﮕﺎﻩ ﺩﻭﺭ ﺃﻧﺪﻳﺸﻰ &= #65251;ﻄﺮﺡ ﻣﻴﮑﻨﺪ ﮐﻪ &#= 65169;ﺮﺍﻯ ﺑﻴﺶ ﺍﺯ ﻓﺮﺩﺍ&= #65259;ﺎ ﻓﮑﺮ ﻣﻴﮑﻨﺪ.ﭼ&= #65262;ﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﺁﻧ&= #64405;ﺎﻩ ﻓﻠﺴﻔﻪ ﻭﺗﻔﮑ&#= 65198;ﺍﺕ ﺍﻧﺘﺰﺍﻋﻰ ﺩﺳ&#= 65174; ﻣﻴﺪﻫﻨﺪ.ﺍﮔﺮ &= #65193;ﺭ ﺗﻮﻟﺪﺍﺕ ﺑﻴﺸ&#= 65176;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻌ&= #65240;ﻞ ﻟﻮﺍﻣﻪ ﻧﻘّﺎ= 5193; ﺧﻮﻳﺸﺘﻦ ﺭﺳﻴ&#= 65194;،ﺁﻧﮕﺎﻩ ﺑﺎ ﮐﻤﻚ ﻣﺨﺼﻮ&= #65209; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍ&= #65261;،ﺩﺭ ﺳﻠﻮﻙ ﺑﺎ ﻭﻟﻰ&= #1617; ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65207;ﺨﺼﻰ،ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﺶ ﻭﻟ&= #65166;ﻳﺖ ﺍﻟﻬﻰ،ﺩﺭﻃﺮA= 267;ﻘﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺶ ﭘﻴ&= #65166;ﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ&#= 1548; ﺷﺶ ﺗﺠﻠّﻰ ﺷﻬ&#= 65262;ﺩ ﺍﻟﻬﻰ ﻣﻴﺮﺳﺪ.&= #64400;ﻪ ﻫﺮﻳﻚ ﺩﺭ ﻳﻚ ﺗ= ﻮﻟﺪ ﺑﺸﺮﻯ ﺟﺪﻳﺪ ﺩ&= #65203;ﺖﻣﻴﺪﻫﺪ.ﻭﻫ= 5198; ﺑﺎﺭ ﺑﺎ ﺗﮑﺮﺍ&= #65197; ﻭﭘﺎﮐﺴﺎﺯﻯ ﻣ&#= 65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻗﺒﻠﻰ.&= #64400;ﻪ ﺩﺭ ﻃﺮﻳﻘﺖ ﻣﺤ&= #65252;ﺪﻯ ﺑﺸﻬﻮﺩ ﺷﺸﻢ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺮﺳﻨﺪ،ﮐﻪ = 5251;ثلاﺎ ﺯﺭﺩﺷﺖ ﻭﻣﺴﻴ&#= 65186; ﺻﺤﺒﺖ ﺁﻧﺮﺍ ﮐ&= #65198;ﺩﻩ،ﻭ ﻣﺤﻤﺪ ﻭﻋﺪﻩ ﺁ&= #65255;ﺮﺍ ﺑﺴﺎﻟﮑﺎﻥ ﺧﺪ&#= 65165; ﻣﻴﺪﻫﺪ.ﺁﻧﮕﺎ&#= 65257; </spa= n>ﺗﻮﺟّﻪ ﻭ ﺍʌ= 55;ﺘﺨﺎﺏ ﺳﻮﮊﻩ ﺑﺮﺍﻯ ﺗ&= #65262;ﺟﻪ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ &= #65251;ﻄﺎﻟﺐ ﺑﺤث ﻓﻠﺴﻔﻪ،A= 261; ﺣﻴﺎﺗﻰ ﺗﺮﻳﻦ &= #64400;ﺎﺭ ﻃﺒﻴﻌﻰ ﻭﺍﻟﻬ&#= 65264; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ &= #65261; ﺳﺎﻟﻚ ﻣﺴﺘﻌﺪ &= #65261;ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﻓﻮﺭﻯ ﻭ = ﺳﺒﻘﺖ ﮔﺮﻓﺘﻦ ﺑﺮ ﺯﻣ&= #65166;ﻥ، ﺍﮔﺮ ﺻﺎﺩﻕ ﺑﺎ&= #65207;ﺪ، ﻭﺍﺯ ﺧﺪﺍﻭﻧﺪ &= #64344;ﻴﺮ ﮐﺎﻣﻞ ﻳﺎ ﺭﺏّ &= #65251;ﺮﺑّﻰ ﻧﺨﺴﺘﻴﻦ ﺍﻟﻬ&#= 65264; ﺧﻮﺩﺭﺍ ﭘﻴﺪ ﻣ&= #65268;ﮑﻨﺪ. ﭘس ﺍﺯ ﭘﻴﻤﺎﻥ</= span> </spa= n>ﻭ ﺗﺴﻠﻴﻢ ﻭ = 5165;ﻧﺠﺎﻡ ﺍﻋﻤﺎﻝ ﺗﺨﻠﻴ&#= 65258; ﻭ ﺗﺤﻠﻴﻪ،ﺑﺸ= 5260;ﻮﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﺮﺳﺪ.ﮐﻪ ﺍﮔ&= #65198; ﺑﺎﺯﮔﺸﺖ ﭘﻴﺎ&#= 65251;ﺒﺮ ﮔﻮﻧﻪ ﺑﺨﻠﻖ ﻧ&= #65268;ﺰ ﺩﺍﺷﺖ ﺷﻬﻮﺩ ﻫ&= #65236;ﺘﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65268;ﺰ ﺩﺍﺭﺩ. ﮐﻪ ﺧﺎﺹ= ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺍﺳﺖ.ﻭ = ﻫﻤﻴﺸﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ۳۱۳= ﻭﻟﻰّ ﺍﻟﻬﻰ ﻭ ﺗﮑﺎﻣ&= #65246; ﻣﺤﻤﺪﻯ ﺷﺎﻫﺪ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ،ﻫﻤﻴA= 208;ﻪ ﺩﺭ ﺟﻬﺎﻥ ﺯﻧﺪ<= /span>ﻩ ﻭﺟﻮﺩ ﺩﺍA= 197;ﻧﺪ.ﻭﺑﺎ ﻣﺮﮒ ﺁﻧﺎﻥ ﮐﺎ&= #65251;ﻠﺎﻧﺖ ﺟﺪﻳﺪﻯ ﺍﺯ ﺭﺍ&= #65257; ﻣﻴﺮﺳﻨﺪ.ﭘس ﺑ&#= 65188;ث ﺩﺭﺍﺯ ﻣﺎ ﺩﺭﺑ&= #65166;ﺭﻩ ﺭﻭﺍﻥ ﻳﺎ ﻧﻔس &= #65165;ﻣّﺎﺭﻩ،ﺑﺮᥴ= 5;ﻯ ﺭﺳﻴﺪﻥ ﺑﺮﻭﺡ &= #65165;ﻟﻘﺪس ﺪﺭﺯﻧﺪﮔﻰ ﺭﻭ&#= 65187;ﻰ،ﻭﻧﻴﺰ ﺑﺤث ﺗﻮﺟّﻪ ﻭ= 5175;ﻤﺮﮐﺰ ﻭﺍﻫﻤﻴّﺖ ﺁﻥ= 548;ﺩﺭ ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﺭﺍ ﺳﺒﻘﺖ ﮔﺮﻓ&= #65176;ﻦ،ﺣﺘﻰ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﺮ ﺯﻣﺎﻥ ﻣﻄﺮ&= #65185; ﮐﺮﺩه اﻳﻢ.ﺟﻬ= 5166;ﻧﻰ ﺑس ﻭﺳﻴﻊ ﺍﺯ ﻣ&= #65170;ﺎﺣث ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65261; ﻋﺮﻓﺎﻧﻰ ﻭﻋﻤ&#= 65248;ﻴﺎﺗﻰ ﻭ ﺍﺧﻠﺎﻗﻰ ﻭ ﺷ= ﻬﻮﺩﻯ ﺍﺳﺖ،که ﺤﺪﻭʋ= 93;ﻯ ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﺑ&= #65192;ﺼﻮﺹ ﺍﻳﻨﮑﻪ ﺩﺭ ﻫﺮ = ﺳﺎﻟﻚ ﻭ ﺷﺨﺼﻰ ﻣﻄﺎﻟ&= #65168; ﻭﻳﮋﻩ ﺧﺎﺹ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺩﺭ ﺩ= ;ﻳﮕﺮﻯ ﺗﮑﺮﺍﺭ ﻧﻤﻴﺸ&#= 65262;ﺩ.ﻭﻟﻰ ﺟﻤﻌﺎ ﺷﺒﻴﻪ ﺑ&= #65260;ﻢ ﻫﺴﺘﻨﺪ.ﺑﺨﺼﻮ&#= 65209; ﻫﺮ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﺩﺍﺭﺩ.ﺷﺒﻴﻪ ﺑ&= #65260;ﻢ ﻭﻇﺎﻳﻒ ﻭﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﻓﻠﺴﻔ&= #65258; ﻫﺎﻯ ﻣﺘﺎﻓﻴﺰ&#= 65267;ﮑﻰ ﻣﺎﻭراء ﺍﻟﻄʋ= 70;ﻴﻌﻪ،ﮐﻪ ﺣﺘﻰ ﻭﻟﺎﻳﺘﻬ&#= 65166;ﻯ ﻗﺒﻠﻰ( ﻋﻬﺪ ﺍﻟ= ﺴﺖ) ﻧﻤﻰ ﭘﺬﻳﺮﻧﺪ. = ﭼﻮن اﮔﺮ ﭘﺬﻳﺮﻓﺘ= 5256;ﺪ،ﭘس ﻣﻴﺘﻮﺍﻧﺪ ﺑﻴ&#= 65242; ﻣﺮﺣﻠﻪ ﺟﺪﻳﺪ &= #65169;ﺎﻟﺎﺗﺮ ﺑﺮﻭﻧﺪ.ﻭ ﻫﺮ ﺗ= ﺄﺧﻴﺮﻯ ﻣﻨﺠﺮ ﺑﻌﻘﺐ ﻣ&= #65166;ﻧﺪﮔﻰ،ﺑﺮﺍʌ= 63; ﻧﺠﺎﺕ ﻣﺮﺣله = 575;ﻯ ﺍﺳﺖ.ﻭﻣﻤﮑﻦ ﺍ&= #65203;ﺖ ﺩﺭ ﺗﻮﻟﺪﺑﻌﺪ&#= 65263; ﺷﺮﺍﻳﻂ ﻃﻮﺭﻯ &= #65255;ﺒﺎﺷﺪ،ﮐﻪ ﺑﺎﺯ ﻫﻢ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺩﺭ ﻭﻟﺎﻳﺖ ﺑﺮ&= #65175;ﺮﻯ ﺍﻗﺪﺍﻡ ﮐﻨﻨﺪ.&= #65261; ﻟﺬﺍ ﻫﻤﻪ ﮐﻤﺎ&= #65247;ﺎﺕ ﺑﻴﺸﺘﺮ ﺍﺗﻠﺎ&#= 65233; ﻣﻴﮕﺮﺩﺩ.ﻭﺩﻭ&#= 64380;ﺎﺭ ﻗﻬﻘﺮﺍﻫﺎ ﻭﮐ&#= 65166;ﺭﻣﺎﻫﺎﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5255;ﻮﻡ ﺟﻬﺎﻥ ﻣﻴﺸﻮﻧ&#= 65194;. ﻭ ﺩﺭ ﺻﻮﺭﺗﻬﺎ&= #65263; ﻧﻮﻋﻰ ﺣﻴﻮﺍﻧ&#= 65264; ﻗﺒﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;.ﺯﻳﺮﺍ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃ= ﺗﻢ ﻧﻴﺰ ﻋﺎﻗﺒﺖ ﺍ&= #65199; ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ،ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ ﻓﺮﺍﻭ&= #65165;ﻥ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ.ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺭﺍ = ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﻧﺪ.ﮔ&= #65198;ﭼﻪ ﻫﺮ ﻧﻮﻉ &#= 65183;ﺪﻳﺪ ﺑﺮﺗﺮ،ﻧﻮﻉ ﻗ= 5170;ﻠﻰ ﺭﺍ ﮐﺎﻣﻠﺎ ﻭﺣ&= #65208;ﻰ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺍ&= #65255;ﺴﺎﻥ ﺑﺮﺍﻯ ﻣﻴﻤﻮﻥ &= #65251;ﻴﮕﻮﻳﺪ،ﻭﻧʌ= 62;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65165;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ.ﮐﻪ = ﺍﻳﻦ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎ&= #65253;،ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣل ﺪﺍﺭﻭ= 5267;نی اﻧﻮﺍﻉ ﭘﻴﺪﺍ= 5251;ﻴﺸﻮﻧﺪ. که اﺭﻭﺍح ﺘﻄʌ= 62;ّﺭﻣﻮﺍﺯﻯ ﻭﺟﺪﺍ ﺍﺯﺗﮑﺎ&#= 65251;ل اﻧﻮﺍﻉ ﺩﺭ ﺗﻦ &= #65261;ﮐﻤﺎﻟﺎت ﭙﻴش ﻤﻴﺮﻭﺩ. ﭘ&= #1587; ﺭﻭﺡ ﻧﺠﺎﺕ ﻳﺎ&= #65235;ﺘﻪ ﺑﺸﺮﻯ، ﺩ&= #65197; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65169;ﻬﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ،ﺩ= 5197; ﮐﻨﺎﺭ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎن ﻤﻴﻨﻤﺎﻧﺪ، ﺗ= 5166;ﺩﺭ ﺟﻬﺎﻥ ﺑﺪﻥ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﺍ= 5199; ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺑﮑﻤﺎﻝ &= #65191;ﻮﺩ ﺑﺮﺳﺪ.که ﺮﻭﺡ &#= 65251;ﻮﻓق اﻣﺮﻭﺯ ﺭﺟﻌﺖ &#= 65235;ﻮﻕ ﺑﺸﺮﻯ ﻣﻴﮑﻨﺪ&#= 1548;ﺗﺎ ﺧﻮﺩﺭﺍ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ،ﺷﺎﻳﺴA= 176;ﻪ ﻧﻮﻉ ﺑﺮﺗﺮ ﺍﺯ = ﻓﻮﻕ ﺑﺸﺮی گردد. ﻭ A= 169;ﺎﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﻬﺮﺻﻮﺭﺗﻴﮑA= 258; ﺑﺎﺷﺪ. ﻭﭘس ﺍﺯ = ﭼﻬﺎﺭ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺍﻧﺘﻈﺎﺭ ﺑﻬﺸﺘﻰ،ﺩﺭﻋA= 198;ﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ،ﺑﺎﺯ ﺭﺟﻌﺖ ﺩﺭ ﻧﻮﻉ = ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﻨﻤﺎﻳﺪ.ﭼﻪ ﺩ&= #65197; ﮐﺮﻩ ﺯﻣﻴﻦ ﻭ ﻳ= ﺎ ﻫﺮﺟﺎﻯ ﺩﻳﮕﺮ &= #65193;ﺭﮐﻬﮑﺸﺎﻥ ﺭﺍه ﺸﻴﺮﻯ،ﻭA= 187;ﺘی ﺪﺭﮐﻬﮑﺸﺎﻧﻬ= 5166;ﻯ ﺩﻳﮕﺮ که اﺭﻭA= 165;ح ﻔﺎﺻله ﺸﻨﺎﺳ= 40; ﻨﺪﺍﺭﻧﺪ.<o:p></o:p> = 5251;ﺎ ﺩﺭ ﺍﻳﻦ ﻣﺒﺎﺣ&= #1579; ﺧﻮﺩ،ﺑﺮﺣﺴﺐ = 5175;ﺠﺮﺑﻪ ﺳﻠﻮﮐﻰ &#= 65261; ﺷﺨﺼﻰ،ﻭ ﻣﻄﺎﻟﻌﺎﺕ ﻋﻠ&#= 65252;ﻰ ﻭ ﻓﻠﺴﻔی ﭽﻨﺪ&#= 1548;ﺑﺮﺣﺴب ﺘﻮﺍﻥ ﻋﻘلی ﻤ= 5268;ﺴّﺮ ﺧﻮﺩﺗﻮﺟﻴﻪ ﺍ&#= 65251;ﻮﺭ ﺑﺸﺮی ﻮﺩﺭﻙ ﺍ&#= 65259;ﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬی ﺮ&#= 65165; ﻣﻄﺮﺡ ﮐﺮﺩه ا= 5267;ﻢ.ﻧﻪ ﺣﻖ ﻣﻄﻠﺐ ﺭﺍ ﺩ= ﺍﺩه اﻳﻢ،ﻭﻧﻪ ﮐﺎA= 251;ﻞ ﻭﺣﺮﻑ ﺁﺧﺮ ﺭﺍ = ﮔﻔﺘﻬﺎﻳﻢ.ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺍﮔ&#= 65198; ﺳﺎﻟﻚ ﻭﻭﺍﺻﻞ &= #64404;ﺮﺩﻳﺪ، ﻋﻤﻴﻖ ﺗﺮ ﻭ ﺟﺪ= ﻳﺪﺗﺮ،ﺍﻟﻬﺎA= 251;ﺎﺕ ﻟﺪﻧّﻰ ﺑﺮﺍﻯ &#= 65219;ﺮﺡ ﺑﺪﻳﮕﺮﺍﻥ ﺑﺪ&#= 65203;ت ﺁﻭﺭﺩ، ﻭ</sp= an> &#= 65169;ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺰ&= #65193;ﻳﮑﺘﺮ ﻣﻴﺸﻮﻳﻢ.ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻫﻢ ﺩﺭ ﻓﺼﻞ ﻧﻮ= ﻋﻰ ﺑﻬﺘﺮ ﻣﻴﮕﺮﺩ&#= 65193;.ﭘس ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّه اA= 255;ﺴﺎﻥ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﮔﺮﭼﻪﻫﻤﭽﻨﺎ= 5255;ﺪﺭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ.&= #65261;ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﺩﺭ ﺟﻬ&= #65256;ﻢ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻧ&= #65262;ﻋﻰ ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﻭ = ﻫﻤﻴﺸﻪ ﻣﻌﺪﻭﺩﻯ ﺩﺭ ﻳ&= #65242; ﻣﺴﺎﺑﻘﻪ ﺑﺨﻂ &= #65255;ﻬﺎﺋﻰ،ﻭ ﺩﺍﺭﺍﻯ ﺍﻣﺘﻴ&#= 65166;ﺯ ﺳﺒﻘﺖ ﺯﻣﺎﻧﻰ &= #65251;ﻴﮕﺮﺩﻧﺪ.ﻭﻟ= 5264; ﻋﺎﻗﺒﺖ ﺗﻤﺎﻡ &= #65251;ﻮﺟﻮﺩﺍﺕ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻧ&= #65260;ﺎﻯ ﺑﻰ ﭘﺎﻳﺎﻥ،ﺑ= 5166; ﺘﻮﻟﺪﺍت ﻮﻣﺮ= 4402; ﻭﻣﻴﺮﻫﺎﻯ ﻧﻮ&#= 65227;ﻰ،ﺑﺎﻳﺪ ﻓﺮﻣﺎﻥ ﻓﻴﮑﻮ&#= 65253; ﺭﺳﻴﺪﻥ ﺑﺎﻧﻮ&#= 65165;ﻉ ﻓﻮق ﺒﺸﺮﻯ، ﺗ= 5166; ﺑﺎﺯﮔﺸﺖ ﺑﺨﺪ&#= 65165;ﻭﻧﺪ ﺍﻟﻠﻪ،ﻃﻰ ﺧﻮ= 5165;ﻫﻨﺪ ﻧﻤﻮﺩ.ﻭﺯﻣﺎﻧ&#= 65264; ﻭﻟﻮ ﻓﺮﺿﻰ ﺟﻬ&= #65166;ﻥ ﻭﺟﻬﻨّﻢ ﺍﺯ ﻣ&#= 65262;ﺟﻮﺩﺍﺕ ﺟﻬﻨّﻤﻰ ﺩﺭ ﺻ&#= 65262;ﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺧﺎﻟﻰ ﺧ&= #65262;ﺍﻫﺪ ﺷﺪ ﮔﺮﭼﻪ ﺧﺪﺍ&= #65261;ﻧﺪ ﺭﺍ ﺣﺪﻭﺩﻯ ﺩﺭ = ﻫﺮ ﮐﺎﺭﺵ ﻧﻴﺴﺖ ﻣ&= #65166;ﻧﻨﺪ ﺁﻓﺮﻳﻨﺶ ﻫﺎﻯ &= #65183;ﺪﻳﺪ ﺃﺯﻟﻰ ﺍﺯ ﺍﺭﻭ&= #65165;ﺡ ﻓﺮﺩﻯ،ﮐﻪ ﻫﺮ= 5267;ﻚ ﺷﺒﻨﻤﻰ ﺍﺯ ﺍﻗ&= #65268;ﺎﻧﻮس ﺑﻰ ﮐﺮﺍﻥ ﺭﻭﺡ = ﺑﺰﺭﮒ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65156;ﺭﻭﺍﺡ ﻫﺴﺘﻨﺪ ﻭ ﻳﻚ ﺭ= ﻭﺡ ﻣﺪﺍﻡ ﺧﺪﺍﺋﻰ &= #65175;ﺮ ﻣﻴﺸﻮﺩ.ﻭ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭ ﻫﺮ ﺗﺠﻠّﻰ &= #64380;ﻮﻥ ﺑﺸﻬﻮﺩﻯ ﺑﺮﺳ&#= 65194;،ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷﻬﻮﺩ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮔﻮﺋﻰ ﺧ&= #65194;ﺍ ﻭ ﻳﻚ ﻣﻘﺎﻡ ﺗﺠ= ﻠّﻰ ﺍﻟﻬﻰ،ﺩﺭ ﺗﻦ &#= 65169;ﻬﺘﺮﻳﻦ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65261;ﺍﺭﺩ ﺷﺪﻩ،ﻳﺎ ﺭﻭﺣ= 5264; ﺣﻴﻮﺍﻧﻰ ﺑﺮﻭ&#= 65185; ﺍﻟﻬﻰ ﻣﺒﺪﻝ ﻣ&= #65268;ﮕﺮﺩﺩ.ﻭﻫﻤﺮ= 5165;ﻩ ﺁﻥ ﻋﻘﻠﻬﺎ ﻭﮐ&= #65198;ﺍﻣﺎﺕ ﺟﺪﻳﺪ،ﻭ ﺍﻟﻬ= 5166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﻭ ﺍﺣﻮ&#= 65165;ﻝ ﺭؤﻳﺎﺋﻰ ﻭ ﺍﻟ&#= 65260;ﻰ،ﻭﮔﺮﺩﺵ ﻣﻌﻨﻮﻯ ﻭﻣﻴﻨ&#= 65262;ﻯ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﻣﻴﻴﺎﺑﻨﺪ ﭘس &#= 65251;ﺎ ﺑﺎ ﻗﺼﺪ ﺧﻠﺎﺻ&= #65258; ﮔﻮﺋﻰ، ﮐﺎﺭﻣ= 5166;ﻥ ﺑﺪﺭﺍﺯﺍ ﮐﺸﻴ&#= 65194;.ﻣﻬﻢ ﮐﺴﺐ ﻋﺮﻓﺎﻥ ﻭ&= #65251;ﻌﻠﻮﻣﺎﺕ ﺟﺪﻳﺪ، ﺁﻧﻬﻢ &#= 65169;ﺎ ﻣﺤﺪﻭﺩﻳّﺖ ﻧ= 5268;ﺴﺖ ﮐﻪ ﺗﺎ ﺁﻧﺠﺎ ﺑ= ﺎﻳﺪ ﻣﻄﺎﻟﻌﻪ ﻭﺗﺤ&#= 65240;ﻖ ﮐﺮﺩ،ﮐﻪ ﭼﻮﻥ &#= 65169;ﺪﺭﻙ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺭﺳﻴﺪﻳ&#= 65250;،ﺗﻤﺎﻡ ﮐﺘﺎﺑﻬﺎ ﻭ ﻗﺮ&= #65153;ﻧﻬﺎ ﺑﺴﺘﻪ،ﻭﺗﻨﻬA= 166; ﺩﻓﺘﺮﭼﻪ ﮐﻮﭼ&#= 65242;ﺳﻔﻴﺪ ﺩﻝ،ﻳﺎ ﮊﻧﺘﻴ= 5242; ﺭﻭﺣﻰ ﺑﺎﺯ ﻣﻴ&= #65208;ﻮﺩ،ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﮐﻠﻤ&#= 65166;ﺕ ﻫﻔﺘﮕﺎﻧﻪ ﺷﻬ&#= 65262;ﺩﻯ ﺧﻮﺩﺭﺍ ﺩﺭﺁﻥ &= #65169;ﻨﻮﻳﺴﺪ.ﮐﻪ ﻣﺪﺭﻙ ﺍﻟﻬﻰ ﻓ&= #65166;ﺭﻍ </spa= n>ﺍﻟﺘﺤﺼﻴﻠ᥾= 4;، ﻭﻭﻋﺪﻩ ﻏﻴﺮ ﻗ&= #65166;ﺑﻞ ﺧﻠﻒ ﻭﻋﺪﻩ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻳ&= #65254; ﺟﺎﻭﺩﺍﻧﮕﻰ ﻭ &= #65203;ﻴّﺪ ﻭﺁﺭﻳﺎ ﮔﺮﺩﻳ&#= 65194;ﻥ،ﻭ ﺑﺮﻫﻤﻦ ﻭﺍﻣﺎ&#= 65249; ﺍﻣّﻰ ﺍﻭﻡ ﮐﺮ&#= 65193;ﻩ ﻭﺍﻭﻡ ﺩﻫﻨﺪﻩ&#= 1548;ﻭ ﺻﺎﺣﺐ ﺷﺮﺍﺏ ﻣ&= #65204;ﺖ ﻋﺮﻓﺎﻥ،ﻭ ﺁﺭ= 5165;ﻣﺶ ﺃﺑﺪﻯ ﺍﺳﺖ.ﻭ ﻟ= ﺬﺍ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺑ= ﺎﻋث ﺗﺼﺪﻉ ﺧﺎﻃﺮ ﺧ&= #65262;ﺍﻧﺪﻩ ﻧﻤﻴﺸﻮﻳﻢ،ﻭA= 239;ﺒﻠﺎ ﭘﻮﺯﺵ ﺧﻮﺍﺳﺘ&#= 65258; ﻭ ﺍﻳﻨﻚ ﻣﺠﺪﺩ&= #65165; ﭘﻮﺯﺵﻣﻴﺨﻮﺍ= 5259;ﻢ. ﺗﺎ= ﺧﺪﺍﻭ= ;ﻧﺪ ﭼﻪ ﺃثرﻯ ﺭﺍ ﺩ&#= 65197;ﺩﻝ ﺧﻮﺍﻧﻨﺪﻩ ﻭ ﺷ&= #65256;ﻮﻧﺪﻩ ﺑﮕﺬﺍﺭﺩ.ﺃثرA= 263; ﮐﻪ ﺍﮔﺮﺍﻣﺮﻭ&#= 65199; ﺩﻳﺪﻩ ﻧﺸﺪ،ﺯ= 5251;ﺎﻧﻰ ﻭﻟﻰ ﭘس ﺍﺯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺳﺎﻝ ﮐﺎﺭﻣﺎﻫ&#= 65166;، ﺍﻳﻦ ﺃثر ﺍﻟﻬ= 5264; ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ &= #65207;ﺪ. ﻭ ﻟﺬﺍ ﻫﺮ ﺗﺄﺧ= ﻴﺮﻯ ﺿﺮﺭ ﻏﻴﺮ ﻗﺎﺑ&= #65246; ﺟﺒﺮﺍﻥ ﺑﻮﺩﻩ &= #64400;ﻪ ﻭﺍﮔﺬﺍﺭﻯ ﺑﻔ&#= 65198;ﺩﺍ ﻧﻴﺰ ﺧﻴﻠﻰ ﺩﻳ&= #65198; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺗﻨﻬﺎ ﺭﺍﻩ ﺧﻮﺍﺳﺘﺎ&#= 65197; ﺷﺪﻥ ﺭﺍﻫﻨﻤﺎ&#= 65263; ﺍﻟﻬﻰ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﺭ&#= 1572;ﻳﺎ بوﻯ ﻣﻌﺮﻓﻰ ﻣ= 5268;ﺸﻮﺩ.ﻭﻧﻪ ﻣﺮﺍﺟﻌﻪ ﺑﻬﺮ &= #65153;ﺧﻮﻧﺪ ﻭﺩﺭﻭﻳﺶ،ﺣﺘA= 264; ﺍﮔﺮ ﺍﺗﻔﺎﻗﺎ &= #65261;ﻟﻰّ ﺍﻟﻬﻰ ﺣﻘﻴﻘﻰ &= #65169;ﺎﺷﺪ. ﻭﻟﻰ ﻣﻨﺎﺳﺐ ﻋ&= #65240;ﻞ ﻭ ﺳﺎﺑﻘﻪ ﺷﺨﺺ = ﻧﻴﺴﺖ،ﮔﻮﺋﻰ ﮐﻪﻣﺤﺼّﻞ ﮐﻮ= 5193;ﮐﺴﺘﺎﻧﻰ ﺍﺳﺖ.ﮐﻪ ﺑﺨﻮﺍ&= #65259;ﺪ ﺩﺭ ﮐﻠﺎس ﺩﺍﻧ&#= 65208;ﮕﺎﻫﻰ ﺑﻨﺸﻴﻨﺪ ﺳﻮﺩ &= #64344;ﺮﻭﺭﺷﻰ ﻭﺷﻬﻮﺩﻯ ﻧﺨﻮ&#= 65165;ﻫﺪ ﺩﺍﺷﺖ ﺗﺎ ﺧﺪﺍ&= #65261;ﻧﺪ </spa= n>ﭼﻪ ﺧﻮﺍﻫﺪš= 8;ﻭ ﻋﺎﻗﻠﺎﻥ ﺭﺍ ﭼ&= #65258; ﺍثاﺭو اشاره &= #65259;ﺎﻯ ﮐﺎﻓﻰ ﺑﺎﺷﺪ. <= /p> <o:p> </o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM124>M124 </a> عشق مظلوم ترین ومهمترین مسأله حیات<o:p></o:p>= = 5251;ﻠّﺎﻯ ﺭﻭﻣﻰ ﻣﻴﻔﺮﻣ&#= 65166;ﻳﺪ،ﺗﻤﺎﻡ ﺍﺳﺮﺍﺭ ﻃﺒﻴﻌ&#= 65174; ﺭﺍ ﻣﻴﺘﻮﺍﻧﻢ &= #64380;ﻨﻴﻦ ﺗﻔﺴﻴﺮ ﻭ ﺧﻠﺎ&= #65211;ﻪ ﮐﻨیم ،ﮐﻪ ﺭﺍA= 257; ﺣﻞ ﻣﺸﮑﻠﺎﺕ ﻓ&= #65240;ﻂ ﻋﺸﻖ ﺍﺳﺖ. ﺍﻳﻦ= ﮔﻔﺘﻪ ﻧﻴﺰ مورد ﺍﺳʋ= 76;ﻨﺎﺩ ﻫﮕﻞ ﺑﻮﺩ،ﺩﺭ= 5153;ﺧﺮﻳﻦ ﻧﻮﺷﺘﻪ ﺍﻭ ﺩﺭ = ﻋﻠﻮﻡ ﻓﻠﺴﻔﻰ ﺧﻮﺩ ﺁ&= #65261;ﺭﺩﻩ </spa= n>ﺍﺳﺖ.ﺍﻳﻦ ﻋA= 208;ﻖ ﻣﻮﺭﺩ ﻧﻈﺮ ﺑﺘ&= #65228;ﺒﻴﺮ ﺩﻳﮕﺮﻯ،ﺗﻨﻬA= 166; همان ﺳﻠﻮﻙ ﺍʌ= 47;ﻬﻰ می ﺒﺎﺷﺪ،ﮐﻪ A= 165;ﺳﺎس ﮐﺎﺭ ﺁﻥ ﻋﺸﻖ ﺍ= ﺳﺖ.ﺁﻧﮕﺎﻩ ﺗﻤﺎﻡ ﻣﺸﮑﻠﺎ&#= 65173; ﻫﺴﺘﻰ،ﻧﺘﻴﺠA= 258; ﻣﻘﺎﻡ ﺭﻭحی ﺤ= 5246; ﺷﺪﻩ است ﻭﺍﻟ= 17;ﺎﺑﺪﻭﻥ ﻋﺸﻖ ﻳﺎ ﻋﻘﺐ ﻣ= ﺎﻧﺪﻩ ﺩﺭ ﻣﺴﺎﺑقه عشق ﻮﺭﺯﻯ ﺃﺯA= 247;ﻰ ﺃﺑﺪی هستی ها= ﻘﻬﻘﺮﺍئی میباشد. ﻣﻮﻟﺎ= ;ﻧﺎ ﺗﺄﮐﻴﺪ ﻣﻴﮑﻨ&#= 65194; ﮐﻪ ﻣﺤﺒّﺖ ﻭ ﻋ&= #65208;ﻖ ﻣﺸﮑﻞ ﻧﻴﺴﺖ، &#= 65169;ﻠﮑﻪ ﺣﻞ ﻫﺮ ﻣﺸﮑﻠﻰ<= /span> </spa= n>ﻣﻴﺒﺎﺷﺪ.ﻋʌ= 08;ﻖ ﺗﻔﺴﻴﺮ ﺍﺳﺖ ﻭ = ﺍﺳﺘﺪﻟﺎﻝ ﻧﻴﺴﺖ.ﺍﺯ ﺟﻬﺎ&= #65253; ﺣﺎﻝ ﺍﺳﺖ ﻭﻧﻪ = ﺍﺯ ﺟﻬﺎﻥ ﻗﺎﻝ ﻭ ﮔ= ﻔﺘﻦ نمیباشد. ﻭﻗﺘ= ﻰ ﺍﻧﺴﺎﻥ ﻧﺘﻮﺍ&#= 65255;ﺴﺖ ﺷﺮﻳﻌﺖ ﻭ ﻗﺎﻧ&= #65262;ﻥ ﻋﺸﻖ ﺭﺍﺩﺭﻙ ﮐ&= #65256;ﺪ،ﻋﺸﻖ ﺑﺮﺍﻳﺶ ﻣﺴﺄﻟ&#= 65258; ﻭﻣﺸﮑﻞ ﻣﻴﺸﻮ&#= 65193;.ﺯﻳﺮﺍ ﻋﺸﻖ ﺑﺎ ﻧﻔﺮﺕ = ﻭ ﺩﺷﻤﻨﻰ ﻭ ﻗﺪﺭ&= #65173; ﺯﻧﺪگی ﻤﻴﺪﻫA= 194;. ﻭﻫﻤﻪ ﻫﺴﺘﻰ ﺩ&= #65197;ﺧﺪﻣﺖ ﻋﺸﻖ ﻭﺗﮑﺎﻣﻞ &= #65175;ﻤﺎﻣﻰﻣﻮﺟﻮA= 193;ﺍﺕ ﻫﺴﺘﻰ ﻫﺴﺖ،ﻭ= 5247;ﻰ ﻧﻪ ﻫﻤﮑﺎﺭﻯ ﻭ&= #65259;ﻢ ﺯﻳﺴﺘﻰ،ﻭﺍﺯ = 5193;ﺳﺖ ﺩﺍﺩﻥ ﻣﺎﻫﻴّ= 5174; ﺧﻮﺩ.ﻭﭼﻮﻥ ﺧﺪ&= #65165; ﺧﻮﺩ ﻧﻴﺰ ﻋﺸق اﺳﺖ. ﻫﻨﻮﺯ ﺍﻧ&= #65204;ﺎﻥ ﺧﺪﺍﻯ ﻭﺍﻗﻌﻰ &= #65197;ﺍ ﻧﭙﺮﺳﺘﻴﺪﻩ ﺍ&#= 65203;ﺖ.ﺧﺪﺍﻭﻧﺪ ﺧﺎﻟﻖ ﻋﺸﻖ ﻭﺧ&= #65262;ﺩ ﻣﻌﺸﻮﻕ ﻋﺎﺷﻘ&#= 65166;ن ﺨﻮﻳﺶ ﻣﻴﺒﺎﺷ&#= 65194;.که همه ﻣﻮﺟﻮﺩﺍʋ= 73; ﻫﺴﺘﻰ ﺯﻧﺪﻩ،ﻳﺎ ﻇﺎ= 5259;ﺮﺍ ﻏﻴﺮﺯﻧﺪﻩ،ﻭ = 5165;ﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ = ﺑﺴﻮﻯ ﺧﺪﺍ ﻭﺑﺎ ﻭﺳﻴ&= #65248;ﻪ ﻋﺸﻖ ﭘﻴﺶ ﻣﻴﺮ&= #65261;ﻧﺪ.ﻳﻌﻨﻰ ﺑﺎ ﺗﮑﺎﻣﻞ ﻭﮐ&= #65204;ﺐ ﺻﻔﺎﺕ ﻣﺪﺍﻡ ﺍ&= #65247;ﻬﻰ ﺗﺮ،ﻭﺗﻘﺮّﺏ A= 169;ﻴﺸﺘﺮ ﻭﺗﺸﺒّﻪ ﺑﻴﺸ= 5176;ﺮ ﺑﺨﺪﺍﻭﻧﺪ ﺍﺳ&#= 65174;.ﺗﺎ ﭘس ﺍﺯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺗﻮﻟﺪﺍﺕ ﺩﺭ ﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5252;ﻌﺸﻮﻕ ﺍﻟﻬﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;.ﻭﻫﺮﺑﺎﺭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐ&= #65252;ﺎﻟﺎﺕ ﻭﻣﻘﺎﻣﺎﺕ ﻭ ﺻ&= #65236;ﺎﺕ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻭ ﻣﺮﺣله اﻯ ﺧ= 5262;ﺩﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ،ﺗA= 166; ﺑﺨﺪﺍﻭﻧﺪ ﺭﺏ&#= 1617; ﺍﻟﺄﺭﺑﺎﺏ ﻭﻧ&#= 65262;ﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺑﺮ&#= 65203;ﻨﺪ. ﮐﻪ ﺗﺎﺯﻩ ﻫﻨﻮ&= #65199; ﺑﺨﺪﺍﻭﻧﺪ(ﻫﻮ)&= #65169;ﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻧ= ﺮﺳﻴﺪه اﻧﺪ. ﺯﻳﺮﺍ ﺍﻟ&= #65248;ﻪ ﺧﻮﺩ ﻣﺨﻠﻮﻕ ﻧ&= #65192;ﺴﺘﻴﻦ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺍ&= #65203;ﺖ،ﮐﻪ ﭘﺎ ﺩﺭ ﺻﺤﻨﻪ ﻭ= ﺟﻮﺩ ﻭ ﻫﺴﺘﻰ ﮔﺬﺍﺭ&= #65193;ﻩ ﮐﻪ ﺁﻧﺮﺍ ﻋﺎﻟ&= #65250; ﻭﺟﻮﺩﻯ ﻟﺎﻫﻮ&#= 65173; ﺍﻟﻠﻪ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﻭ ﻧﻪ ﺁﻥ ﻟﺎﻫﻮﺕ = ﻣﺴﻴﺤﻴﺎﻥ،ﺑA= 252;ﻌﻨﻰ ﻋﺎﻡ ﻋﻮﺍﻟﻢ ﺍ&= #65247;ﻬﻰ،ﻭﺑﻌﺪ ﺍﺯ ﺩﻧﻴﺎﻯ ﻣﺎ&= #65193;ﻯ،ﮐﻪ ﻣﺎ ﻣﻠﮑﻮﺕ ﻭ ﺳ= ﭙس ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺟﺒﺮﻭﺗﻬﺎ ﻣﻴﮕﻮﺋﻴﻢ،ﺗA= 166; ﺑﻠﺎﻫﻮﺕ ﺍﻟﻠ&#= 65258; ﺑﺮﺳﻴﻢ.ﻭﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﻮ نیزﺩﺭ ﺟﻬA= 166;ﻥ ﻫﺎﻫﻮﺕ ﺩﺭ ﻋﻤ&= #1617;اء می ﺒﺎﺷﺪ.ﺗﻤﺎ= 5251;ﻰ ﺟﺮﻳﺎﻥ ﻭ ﺩﺍﺳ&= #65176;ﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5193;ﺭ ﺷﺶ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﺍ ﺑﻄﻮﺭ ﺧﻠﺎ&= #65211;ﻪ ﻭ ﻓﺸﺮﺩﻩ ﺷﺪه &= #65194;ﺭﻟﻔﻈ عشق ﮔﻔﺘﻪ ﻣﻴA= 208;ﻮﺩ.ﺯﻳﺮﺍ ﺗﻨﻬﺎ ﺑﺎﻋﺸﻖ &= #65261;ﻣﺤﺒّت ﻤﻴﺘﻮﺍﻥ ﺗﻔﺎ&#= 65259;ﻢ ﻭﺗﻘﺮّب ﻮﺗﺠA= 248;ّﻰ ﺍﻟﻬﻰ ﺭﺍ ﻳﺎﻓ&= #65174;.ﻭ ﻧﻔﺮﺕ ﻭ ﻋﻮﺍﻣ&= #65246; ﺩﻳﮕﺮ ﺁﻥ،ﺳﺮ= 5165;ﺳﺮ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﺭ&= #65261;ﺡ ﺷﺨﺺ ﺭﺍ ﻣﺘﻨﻔ&= #1617;ﺮﺭﺍ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 65255;ﻮﻋﻰ،ﭼﻮﻥ ﻧﺴﺦ ﺑﺪﺗﺮ ﺑﺸ&= #65198;ﻯ ﻳﺎ ﻣﺴﺦ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﺣﺘﻰ ﻓﺴﺦ ﮔﻴ= ﺎﻫﻰﻭ ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭ&= #65261;ﺳﺦ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻣ&= #65268;ﺒﺮﺩ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ ﺩﺭ ﺗ= ﻮﻟﺪﺍﺕ ﻧﻮﻋﻰ ﻭﻧﺮﺩﺑ&#= 65166;ﻥ ﺻﻔﺎﺕ ﻧﻮﻋﻰ ﻭ&= #65251;ﺮﮒ ﻭﻣﻴﺮﻫﺎﻯ ﻣﺘ&#= 65262;ﺍﻟﻰ،ﻭ ﺯﻧﺪﮔﻰ &#= 65259;ﺎﻯ ﺩﺭﺩﻧﺎﻙ ﺣﻴﻮ&#= 65165;ﻧﻰ ﮐﻪ ﻣﻴﺸﻨﺎﺳﻴ&#= 65250;،ﺑﺎﻳﺪ ﮐﻪ ﺑﻨﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺳﻴﺪ ﮐﻪ ﺧﻮﺍ&= #65259;ﻨﺪ ﺭﺳﻴﺪ.ﺯﻳﺮﺍ ﻓ&= #65198;ﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﻭ ﺷ= ﺪﻥ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻟ&= #65260;ﻰ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #65169;ﮕﻴﺮﺩ.ﮐﻪ ﻳﻚ ﺭﻭﺡ ﺍﺯ ﺃﺯ= ﻝ،ﮐﻪ ﭼﻮﻥ ﺷﺒﻨﻤﻰ ﺍ&= #65199; ﺍﻗﻴﺎﻧﻮس ﺑﻰ &#= 64400;ﺮﺍﻥ ﺍﻟﻠﻪ ﺟﺪﺍﺷﺪ&#= 65257;،ﻭﻭﺍﺭﺩ ﻫﺴﺘﻴﻬﺎ ﮔﺮﺩ&#= 65267;ﺪﻩ ﺑﺎﻳﺪ ﻋﺎﻗﺒﺖ &= #65193;ﺭ ﺍﺑﺪﻳّﺖ،ﻭﭘž= 7; اﺯ ﺑﻰ ﻧﻬﺎﻳﺖ &= #65165;ﻧﻮﺍﻉ ﻗﺒﻞ ﺑﺸﺮﻯ،ﻭ &#= 65169;ﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﺧ= 5262;ﺩﺭﺍ ﺑﻨﻮﺭ ﺍﻟﻠﻪ ﺳ&= #65198;ﭼﺸﻤﻪ ﺃﺻلی ﺒﺮﺳﺎﻧA= 194;.ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﺭﻧﺠﻬ&#= 65166;ﻯ ﺯﻧﺪﮔﻴﻬﺎﻯ ﺟ&#= 65260;ﻨّﻤﻰ،ﻭﻳﺎﻫ= ;ﻤﺎﻥ ﺩﻧﻴﺎ ﻭﺟﻬﺎﻥ &= #65261;ﺟﻬﺎﻧﻮﻡﻳﻮA= 255;ﺎﻧﻰﻭﺟﻬﺎﻥﻓ= ;ﺎﺭﺳﻰ. ﻋﺸ= ﻖ ﺭﺍ ﻭﺍﮊﻫﺎﻯ ﻋ&= #65198;ﺑﻰ ﻣﻴﮕﻮﻳﻨﺪ،ﻭA= 247;ﻰ ﻓﮑﺮ ﻣﻴﮑﻨﻢ،= 5165;ﺯ ﻟﻔﻆ ﻓﺎﺭﺳﻰ ﺩ&= #65197;ﻯ ﺃﺷﻚ ﺍﺳﺖ.ﮐﻪ ﺳ= ﺎﻟﮑﺎﻥ ﻭ ﻫﻤﻪ ﻋﺎﺷﻘﺎ&= #65253; ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ &= #65251;ﻌﺸﻮﻕ ﺍﻟﻬﻰ ﺧﻮﺩ ﺍﺷ&= #65242; ﺷﻮﻕ ﻣﻴﺮﻳﺰﻧ&#= 65194;. ﻭﺩﺭ ﺩﻭﺭﻯ ﺍﺯ = ﺍﻭ ﺃﺷﻚ ﻏﻢ ﻭ ﺃﻧﺪ= ﻭﻩ ﺩﺍﺭﺩ.ﮐﻪ ﺳﺮﺍ&= #65203;ﺮ ﻋﻤﺮ ﺳﺎﻟﮑﺎﻥ &= #65197;ﺍ ﺍﺷﻐﺎﻝ ﻣﻴﮑﻨ&#= 65194;.ﺗﺎ ﭘس ﺍﺯ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﻭ ﻧﺠﺎﺕ ﺍﺯ ﭘﻴ= ﻤﺎﻥ ﺳﻠﻮﮐﻰ،ﺩﺭ ﺑ= 5166;ﺯﮔﺸﺖ ﻣﻮﻗّﺖ ﺑﺨﻠﻖ= 548;ﺑﺠﺎﻯ ﺍﺷﻚ ﻋﺸﻖ ﻭﺭﺯ&= #65263; ﺑﺘﻤﺎﻡ ﻫﺴﺘﻰ &= #65169;ﻨﻤﺎﻳﺪ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺮﺍﻯ = ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺍﺷ&= #65242; ﺑﺮﻳﺰﺩ.ﻗﻮﻡ ﻗ&= #65198;ﻳﺶ ﺯﺭﺩﺷﺘﻴﺎﻥ </spa= n>ﻣﻬﺎﺟﺮ ﺍﺯ A= 165;ﻳﺮﺍﻥ ﺑﻴﻤﻦ ﻭﻣکّه A= 170;ﻮﺩه اﻧﺪ، ﮐﻪ چند ʌ= 39;ﺮﻥ ﻗﺒﻞ ﺍﺯ ﺑﻌثت &#= 65251;ﺤﻤﺪ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭﺯ&= #65169;ﺎﻥ ﻋﺮﺑﻰ ﻭ ﻗﺮﺁﻥ&= #1548;ﻣﻤﻠﻮ ﺍﺯ ﻭﺍﮊﮔﺎﻥ ﻓ&= #65166;ﺭﺳﻰ ﺩَﺭﻯ ﻭﺍﻭﺳﺘ= 5166;ﺋﻰ ﺍﺳﺖ.ﺍﺷﻚ ﺳﺎﻟ&= #65242;،ﻧﺘﻴﺠﻪ ﺗﻤﺮﮐﺰ ﻣﺪﺍﻭ&#= 65249; ﭼﺸﻤﺎﻥ ﺳﺎﻟﻚ&#= 1548;ﻭ ﺑﺪﻭﻥ ﺑﻬﻢ ﺯﺩ&= #65253; ﭘﻠﮑﻬﺎﻯ ﭼﺸﻢ &= #65165;ﺳﺖ.ﮐﻪ ﺻﻮﺭﺕ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﻭﻭﺳﻴﻠﻪ ﺗﻮﺳ&#= 1617;ﻞ ﺧﻮﺩ ﺭﺍ،ﺣﻀﻮ= 5197; ﺫﻫﻨﻰ ﺩﺭ ﺧﻴﺎ&= #65245; ﺧﻮﺩ ﺩﺍﺭﺩ.ﺗﺎ = ﺩﺭ ﻫﺮ ﻋﺒﺎﺩﺕ ﻭﮔ&= #65236;ﺘﺎﺭ ﻭﺗﻔﮑّﺮ ﻭﺩﺭ= 5193; ﺩﻟﻴﮑﻪ ﺳﺎﻟﻚ &= #65169;ﺎ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭ&#= 65193;، ﺑﻮﺳﻴﻠﻪ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺑﮕﻮﻳﺪ.ﻭ&= #65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺗﺎ ﺩ&= #65227;ﺎﺋﻰ ﺑﺨﺪﺍ ﻭﺁﺳﻤﺎ&#= 65253; ﺑﺮﺳﺪ. ﻭﺑﺪﻭﻥ = ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺑﺼﻮﺭﺕ &= #65193;ﻋﺎﮐﻨﻨﺪﻩ ﮐﻮﺑﻴﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ.ﭼﻮﻥ ﺻﻮﺭﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﻭﺭﺍ ﺍﺯ ﻭﻯ ﻣ= ﻴﮕﻴﺮﺩ،ﮐﻪ ﺑﻨﺴﺦ ﻭﻣﺴﺦ ﻣ&= #65268;ﺒﺮﺩ.ﭼﻮﻥ ﺷﺮﻙ ﻧﺎﺑﺨﺸﻮ&#= 65193;ﻧﻰ </spa= n>ﺧﺪﺍ ﺭﺍ ﻧﻤA= 262;ﺩﻩ ﺍﺳﺖ. ﭼﻮﻥ ﺑﺠﺎ= ﻯ ﻭﻟﻰّ ﺍﻟﻬﻰ،A= 169;ﻴﻚ ﺁﺧﻮﻧﺪ ﻗﺸﺮﻯ &= #65175;ﻘﻠﻴﺪ ﻭﺳﺮ ﺳﭙﺮﺩﮔﻰ &= #65261; ﺍﻃﺎﻋﺖ ﺩﻳﻨﻰ &= #65261;ﻋﺸﻖ ﻭﺭﺯﻯ ﺩﺍﻧﺴﺘ&#= 65258; ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ &= #65193;ﺍﺭﺩ.ﮐﻪ ﺗﻤﺎﻡ ﭘﻴﺮﻭﺍ&#= 65253; ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ &= #65193;ﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65197;ﺳﻤی ﻮ ﺍﺳﻤﻰ ﻏﻴﺮ ﺍ= ﻟﻬﻰ،ﺳﺮﺍﺳﺮ ﻣﺸﺮﻙ ﻭ ﺑﺪﺗﺮ&= #65267;ﻦ ﺟﻬﻨّﻤﻬﺎﻯ ﭘ= 587; ﺍﺯ ﻣﺮﮒ ﺭﺍ ﺩﺍ= ﺭﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253; ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ = ﺧﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺍﻟّﺎ ﻣﻤﮑﻦ &#= 65165;ﺳﺖ، ﻣﺎﺭ ﻭﻣﻮﺭ ﻭﺣ&= #65176;ﻰ ﻋﻠﻒ ﻭﮔﻴﺎﻩ ﻭ = ﺟﻤﺎﺩ ﻭﺗﺤﺖ ﺟﻤﺎﺩﻯ &= #65155;ﺗﻤﻰ ﻧﻴﺰ ﺑﺎﺯ ﮔﺮﺩ&= #65255;ﺪ.ﭼﻮﻥ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ= ﻫﺮ ﺫﺭّﺍﺕ ﺩﻭﻥ ﺃ&#= 65175;ﻢ،ﺩﺭ ﻣﻮﺟﻮﺩﺍﺕ ﺃث= 740;رﻯ ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍ= ﻧﻮﺍﻉ ﻣﺘﻮﺍﻟﻰ ﺩﻭﻥ &= #65155;ثیرﻯ، ﻫﻤﮕﻰ ﺩﺍﺭﻧﺪ &= #65169;ﺎ ﺗﮑﺎﻣﻠﺎت ﺮﻭ= 5187;ﻰ ﮔﻮﻧﺎﮔﻮﻥ ﺧﻮ&#= 65267;ﺶ ﺧﻮﺩﺭﺍ ﺑﺎﻧﻮ&#= 65165;ﻉ ﮔﻴﺎﻫﻰ ﻭ</s= pan> &#= 65187;ﻴﻮﺍﻧﻰ ﻭﻓﺼﻮﻝ ﻓﺮﺍﻭ&#= 65165;ﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﺎﻧﻨﺪ ﺗﺎ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﻃﻰ ﮐﻨﻨﺪ، ﻭﺩﺭ ﺃ&#= 65169;ﺪﻳّﺖ ﺑﺨﺪﺍﻭﻧﺪ ﺑﺮ&#= 65203;ﻨﺪ ﻭﺍﻳﻨﻚ ﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺍﺭﻭﺍﺡ &= #65251;ﺎ،ﺑﺎﻳﻦ ﺣﺪّ ﺭﺳﻴﺪﻩ ﮐ&#= 65258; ﺑﺎﻳﺪ ﺧﻮﺩﺭﺍ &= #65169;ﺮﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺒﺮﺳﺎ= 5255;ﻴﻢ.ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭﺳﺎ&#= 65245; ﺩﻳﮕﺮ ﺑﻨﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﻣﻮ&= #65235;ﻖ ﮔﺮﺩﺩ ﺩﺭ ﮐﺮﻩ = ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕ&= #65198; ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﻭ ﺩﻭﺭﺗﺮ.ﻭﻫﺮ = ﺑﺎﺭ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮِّه ﺑﻴﺸﺘﺮ ﺧﻮﺩﺭ&#= 65165; ﻧﺰﺩﻳﮑﺘﺮ ﺑﺼ&#= 65236;ﺎﺕ ﻭ ﻋﻘﻠﻬﺎ ﻭ ﺍﺧ= ﻠﺎق اﻟﻬﻰ ﺑﺮﺳﺎﻧ= 5268;ﻢ.ﺑﺎ ﻳﻚ ﻣﻮﺟﻮﺩﻳّ= 5174; ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 64400;ﻪ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65203;ﻪ ﺑﻌﺪﻯ،ﻭﺣﻴﻮA= 165;ﻧﺎﺕ ﺩﻭﺑﻌﺪﻯ ﻭﮔﻴ&#= 65166;ﻫﺎﻥ ﻳﻚ ﺑﻌﺪﻯ ﻫﺴﺘ&= #65256;ﺪ.ﺣﻤﺪﻭﭘﺮﺳ= 5176;ﺶ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑ&#= 65252;ﻌﺮﻓﻰ </spa= n>ﺧﺪﺍﻭﻧﺪ ﻭʋ= 93;ﺭ ﺁﻏﺎﺯ ﺳﻠﻮﻙ ﺗ&= #65256;ﻬﺎ ﺧﻮﺍﺳﺖ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﺳﺖ.ﻭ ﺑﻘﻴﻪ ﭘ= ﺮﺳﺘﺸﻬﺎ ﺷﺮﻙ ﺁﻣﻴﺰ ﻫﺴ&= #65176;ﻨﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻤ&= #65198; ﺭﻭﺯﻫﺎ ﺻﺎﺋﻢ &= #65261; ﺷﺒﻬﺎ ﻗﺎﺋﻢ ﺑ&= #65166;ﺷﻨﺪ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّ&#= 65250; ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #65169;ﻰ ﺩﻳﻨﺎﻥ ﺑﺪﻭﻥ &= #65193;ﻋﺎ ﻭ ﺻﻠﻮﺍﺕ،ﺧﻴ= 5248;ﻰ ﻭﺿﻊ ﺭﻭﺣﻰ ﺑﻬ&= #65176;ﺮ ﺍﺯ ﺑﺪﺩﻳﻨﺎﻥ &= #65239;ﺸﺮﻯ ﻣﺸﺮﻙ ﺑﻬﺮ ﻣﺬ&= #65259;ﺒﻰ ﻭﻧﺎﻣﻰ ﮐﻪ ﺑﺎ&= #65207;ﻨﺪ. ﺑﻌﺪ ﺍﺯﻣﺮﮒ ﻣ&= #65198;ﮒ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174; ﮔﺮﭼﻪ ﻫﻤﻪ ﻣﺬ&= #65165;ﻫﺐ ﻭﺃﻧﺒﻴﺎ ﺗﻌﺼ&#= 1617;ﺐ ﺷﺪﻳﺪ ﻧﺴﺒﺖ ﺑ&= #65166;ﻧﺒﻴﺎﻯ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ&= #65247;ﻰ ﻳﮕﺎﻧﻪ ﺧﻮﺍﺳ&#= 1578;ه ﺃﻧﺒﻴﺎ ﺭﺍ ﺍﻧ&= #65184;ﺎﻡ ﻧﻤﻴﺪﻫﻨﺪ.ﻭ ﺗ&= #65256;ﻬﺎ ﺑﻔﮑﺮ ﻭﺿﻊ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻭﻣﺎﻟﻰ ﻭ ﺷﻬﻮ&= #65165;ﻧﻰ ﻭ ﺷﻬﺮﺕ ﻭ ﻟﺬﺕ= ﻫﺎﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﻭ&= #65169;ﻨﺎﻡ ﺧﺪﺍ ﻧﻴﺰ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻭﺃﻧﺒﻴﺎ ﺭﺍ ﻧ&= #65268;ﺰ ﻣﻰ ﮐﺸﻨﺪ.ﮐﻪ ﻫ= ﺮ ﻓﺘﻮﺍﻯ ﻣﺮﮒ ﺁ&= #65255;ﺎﻥ، </spa= n>ﻫﺰﺍﺭﺍﻥ ﺳʋ= 66;ﻝ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻣ&#= 65204;ﺦ ﺣﻴﻮﺍﻧﻰ ﺁﻧﻬ&#= 65166; ﻃﻮﻟﺎﻧﻰ ﺗﺮ ﻣ&= #65268;ﮕﺮﺩﺩ.ﻭﺩﺭ ﺟﻬﻨّﻢ ﺟﻬﺎﻥ &#= 65199;ﻧﺪﮔﻰ ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺏ = ﺩﺭ ﺑﻴﻦ ﺩﺭﻧﺪﮔﺎ&#= 65253; ﻭ ﮔﺰﻧﺪﮔﺎﻥ ﻭ = ﺷﮑﺎﺭﭼﻴﺎﻥ ﮔﺮﻓﺘﺎﺭ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺑﻮﺩ.ﻭ ﺑﺘﻌﺪﺍ&= #65193; ﻗﺘﻠﻬﺎﺋﻰ ﮐﻪ &= #64400;ﺮﺩﻩ ﺍﻧﺪ،ﺑﺎﻳﺪ ﺧ= 5262;ﺩ ﻧﻴﺰ ﺑﻬﻤﺎﻥ ﺗ&= #65228;ﺪﺍﺩ ﮐﺸﺘﻪ ﺷﻮﻧﺪ ﮐ&= #65258; ﭼﺸﻢ ﺩﺭ ﺑﺮﺍﺑ&= #65198; ﭼﺸﻢ ﻳﺎ ﻗﺎﻧﻮ&= #65253; ﮐﺎﺭﻣﺎ،ﮐﻪ ﻣ= 5184;ﺎﺯﺍﺕ ﻣﻌﺎﺩﻝ ﻫﻤﺎﻥ &= #64404;ﻨﺎﻩ ﺭﺍ ﺑﺎﻳﺪ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ. ﻣﮕﺮ ﻭﻗ= ﺘﻰ ﮐﻪ ﺑﺴﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﻭ ﺗﺰﮐﻴﻪ ﻫﺎﻯ = ﺍﺭﺍﺩﻯ ﺑﭙﺮﺩﺍﺯﻧﺪ، = 5175;ﺎ ﺷﺮﺍﻳﻂ ﺗﻮﻟﺪ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﮐﺴﺐ ﻧﻤﺎﻳﻨﺪ،ﮐﻪ = 5193;ﺭ ﻧﻬﺎﻳﺖ ﺷﻬﻮﺩ &= #65255;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﻴﺒﺎﺷﺪ. ﭘس ﭘ&= #65198;ﺳﺘﻴﺪﻥ ﻫﻤﺮﺍﻩ ﻋﺸﻖ ﺳ&= #65248;ﻮﮐﻰ،ﻭﺗﻮﺣʌ= 68;ﺪ ﻫﻨﮕﺎﻡ ﺗﻤﺮﮐ&#= 65200; ﻋﺒﺎﺩﻯ ﻭﺗﻮﺳ&#= 1617;ﻠﺎﺕ ﺑﺎ= ﻭﺳﺎﺋ= ;ﻞ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﻫﺮ ﻟﺤﻈﻪ ﺁﻥ،ﻋﺒ= 5166;ﺩﺍﺕ ﺍﻟﻬﻰ ﻣﺤﺴﻮﺏ &= #65251;ﻴﺸﻮﺩ ﻭﺩﻋﺎﺋﻰ ﭘﺬﻳ&#= 65198;ﻓﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕ&#= 65198;ﺩﺩ.ﻭ ﮐﺴﺐ ثوﺍﺏ ﻭ ﺫ&#= 65191;ﻴﺮﻩ ﻫﺎﻯ ﺁﺧﺮﺕ،ﻭ &#= 64344;ﺎﮐﺴﺎﺯﻯ ﻗﺴﻤﺘﻬﺎﻯ ﺳﻴ&#= 65166;ﻩ ﻭ ﺁﻟﻮﺩه اﺯ ﻟ&#= 64401;ّﻬﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ،ﻧﺘﻴﺠA= 258; ﺯﻧﺪﮔﻰﻫﺎﻯ ﺣ&#= 65268;ﻮﺍﻧﻰ ﮔﺬﺷﺘﻪ ﻭ ﺑﺪﮐ&= #65166;ﺭﻯ ﻫﺎﻯ ﺗﻮﻟﺪ ﮐﻨ&= #65262;ﻧﻰ.ﺗﻨﻬﺎ ﺧﻮﺩﺭﺍ ﺑﺎ ﺗﻮ&= #65169;ﻪ ﺳﻠﻮﮐﻰ ﻧﺠﺎﺕ &= #65165;ﺯ ﺁﻥ ﻣﻌﺎﻳب ﻮﮐ&#= 65252;ﺒﻮﺩﻫﺎ ﻣﻴﺘﻮﺍن ﺪﺍﺩ.&#= 64400;ﻮﺩﻙ ﻳﺎ ﺣﻴﻮﺍﻥ ﺑﻰ = ﺧﺒﺮ،ﻭ ﻳﺎ ﮔﺮﻓﺘﺎﺭ ﻣ&= #65208;ﮑﻠﺎﺕ ﺯﻧﺪﮔﻰ،ﮐﻪ ﻧ= 5236;س ﺍﻣّﺎﺭﻩ ﻭﻧﺎ= 5191;ﻮﺩﺁﮔﺎﻩ ﻫﻮﺳﺒﺎﺯ ﺁﻧﻬ&#= 65166;،ﺑﺎﻋث ﭘﻴﺪﺍﻳﺶ ﺁﻥ ﻣ&= #65208;ﮑﻠﺎﺕ ﺷﺪﻩ ﺍﺳﺖ. ﺗﻤﺎ= ﻡ ﻋﺸﻘﻬﺎ ﻧﺴبی هستند،ﻣﮕﺮ ﻋ= ﺸﻖ ﺑﺮﺍﻩ ﺍﻟﻬﻰ ﺩ&= #65197; ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺃﺑﺪﻯ،ﮐﻪ ﺩ&#= 65197; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎ= 5207;ﺪ.ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻋﺼﺮ ﺍ= ﺯﺯﻧﺪﮔﻰ ﻫﺎﻯ ﻣﺎ ﺿﺮﻭﺭ= ﺕ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﺑ&= #65194;ﻭﻥ ﺁﻥ ﺗﮑﺮﺍﺭ ﮐﺎ&= #65197;ﻣﺎﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ،ﻭﺍﺯ ﺩﺳﺖ &#= 65193;ﺍﺩﻥ ﺗﻤﺎﻡ ﺍﻣﺘﻴﺎ&#= 65199;ﺍﺕ ﭘﻴﺸﻴﻦ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺗ&= #65166; ﺩﺭ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺣﺘ&= #65264; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﻣﺮﻭﺯ،ﺩﺭ ﺭ= 5183;ﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193;،ﺑﺎﻳﺪ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺑﺎﻟﺎﺗﺮ ﻋﺸﻖ &= #65261;ﺭﺯﻯ ﻫﺎﻯ ﺑﺎﻟﺎﺗﺮ&#= 65267;ﻮﺑﺎ <= span lang=3DAR-SA>ﻣﻬﺪﻯ ﻣﻮﻋʌ= 62;ﺩ ﺗﺎ ﺷﻬﻮﺩ ﻧﻮﺭ&= #65197;ﺏّﺭﺣﻤﺎﻥﺑʌ= 56;ﻤﺎﻳﻨﺪ.<o:p></o:p> = 5165;ﻣﺮﻭﺯﻩ ﻣﺎ ﺑﻴﺸﺘﺮ ﻗﺪ&= #65197;ﺕ ﻋﺸﻖ ﻭ ﻗﺪﺭﺕ ﻳ= ﺎﻓﺘﻦ ﻋﺸﻖ ﺭﺍ ﻣﻠﺎﺣ&= #65224;ﻪ ﻣﻴﮑﻨﻴﻢ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﻋﺸﻖ ﺳﺎﺯﻧﺪﻩ &= #65251;ﻌﺠﺰﻩ ﺍﺳﺖ.ﻭ ﺩﺭ ﻣﺮﺍ= ﺣﻞ ﺷﻬﻮﺩﻯ،ﻣﻌﺠA= 200;ﻩ ﻫﺎﻯ ﻭﺍﻗﻌﻰ ﺑ&= #65198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺍ&= #65197;ﻳﻢ.ﺑﺨﺎﻃﺮ ﺗﻐﻴﻴﺮ ﺫﺍﺕ ﻳ&= #65166; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﺣﻴﻮﺍﻧﻰ، ﮐﻪ &#= 65169;ﺬﺍﺕ ﻭ ﻣﻘﺎﻡ ﺭﻭﺡ ﺍ= ﻟﻬﻰ ﺩﺭ ﻣﻴﺂﻳﺪ،ﻭ= 5191;ﻮﺩ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻣﻴﺸﻮﺩ.ﭘس ﻋﺸ&#= 65238; ﻳﻚ ﻫﻮﺵ ﻋﺎﻃﻔ&= #65264; ﺍﺯﻧﻮﻉ ﺍﻧﻔﻌ&#= 65166;ﻟﻰ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻓ&= #65228;ﻞ ﻭ ﺗﻠﺎﺵ ﻭ ﺍﺑﺪ= ﺍﻉ،ﺁﻏﺎﺯ ﺍﺯ ﺧﻮﺩ ﻭ ﻋﻠﻴ= ﻪ ﺧﻮﺩ،ﻭ ﺳﭙس ﺩ= 5197; ﻣﻮﺭﺩ ﺩﻳﮕﺮﺍ&#= 65253;،ﭼﻮﻥ ﺷﺎﻳﺴﺘﻪ ﺗﻌﻠ&#= 65268;ﻢ ﻋﺸﻖ ﮔﺮﺩﻳﺪ. ﺑ= ﻘﻮﻝ ﻣﺴﻴﺢ ﻋﺸﻖ،ﻓ= 5198;ﻳﺐ ﻭ ﺩﻟﺨﻮﺷﻰ ﻭﺷ&= #65228;ﺎﺭ ﻧﻴﺴﺖ،ﺑﻠﮑﻪ = 5235;ﻌﻞ ﻭ ﺻﺒﻮﺭﻯ ﺍﺳﺖ.= ﮐﻪ ﮐﻴﺮﮐﮕﺎﺭﺩ ﺍ&#= 64404;ﺰﻳﺴﺘﺎﻧﺴﻴʋ= 66;ﻟﻴﺴﺖ ﻭﺟﻮﺩﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ. ﻣﺤﻘﻖ ﻭﺍﻗﻌﻰ &= #64400;ﺴﻰ ﺍﺳﺖ،ﮐﻪ ﺩﻧﺒ= 5166;ﻝ ﻋﺸﻖ ﻭﺍﻗﻌﻰ ﺑ&= #65166;ﺷﺪ. ﻳﺎ ﻫﻤﺎﻥ ﺧﺪﺍ&= #65183;ﻮﺋﻰ ﻭ ﺁﻳﻨﺪﻩ ﺑﺮﺗ&= #65198; ﺳﺎﺯی ﻨﻮﻋﻰ،@= 400;ﻪ ﺑﺮﺗﺮﻳﻦ ﻋﺸﻖ &= #65261;ﻫﺪﻑ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ ﮐﻪ ﺍﻭﺭﺍ ﺑﻤﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ،ﻭ ﻋﻘﻠ= 5260;ﺎﻯ ﻣﺮﺑﻮطه ﻤﻴﺮA= 203;ﺎﻧﺪ.ﮐﻪ ﻣﺎ ﻋﻠﻢ ﻟﺪﻧّ&#= 65264; ﻣﻴﺨﻮﺍﻧﻴﻢ.ﮐ&#= 65258; ﻣﮑﺘﺐ ﻧﺮﻓﺘﻪ &= #65251;ﻠّﺎ ﻣﻴﮕﺮﺩﺩ.ﺑﮕﻔ&#= 65176;ﻪ ﻳﻮﻧﮓ ﻋﺸﻖ ﺣﻘ&= #65268;ﻘﻰ،ﺗﻨﻬﺎ ﺩﺭ ﺍﻧﺴﺎﻥ ﺗﺠ&= #65198;ﺑﻰ ﻧﻴﺴﺖ، ﺑﻠﮑﻪ &#= 65193;ﺭ ﺍﻧﺴﺎﻥ ﮐﻠّﻰ &#= 65255;ﻴﺰ ﻫﺴﺖ.ﺍﻧﺴﺎﻥ ﺗ&= #65184;ﺮﺑﻰ ﺳﺎﻟﻚ ﺍﺳﺖ،ﻭ &#= 65165;ﻧﺴﺎﻥ ﮐﻠّﻰ ﮐﺎﻣﻞ ﺍ&#= 65247;ﻬﻰ ﺑﺎ ﻋﻘﻞ ﮐﻠّﻰ &= #65197;بّ اﻟﻨﻮﻉ ﺧﻮﺩ،@= 400;ﻪ ﻋﺎﺷﻖ ﺗﺮ ﺍﺯ ﺳ= ﺎﺑﻖ ﻣﻴﮕﺮﺩﺩ.ﺗﺠﺮ&#= 65169;ﻪ ﺩﺭﻭﻧﻰ ﺳﺎﻟﻚ &= #65261;ﺟﺴﺘﻦ ﻧﻔس ﮐﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﻧﻮﺭ ﻗﺎﺋﻢ = ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻧﻬﺎﻳﺖ ﮐﻤ&= #65166;ﻝ ﻭﺍﺟﺐ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ= ; ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﺷﻬﻮﺩ ﺑ&#= 65198;ﺗﺮ ﻋﺮﺵ ﺭﺣﻤﺎﻥ، &#= 65169;ﺮﺣﺴﺐ ﺫﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; ﺍﺳﺖ.ﮐﻪ ﻫﻢ ﻣﻔ= ﻴﺪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ&#= 65193;ﻳﮕﺮﺍﻥ ﻭﻫﻢ ﻣﻔﻴﺪ ﮐﺴ&= #65168; ﮐﺮﺍﻣﺎﺕ ﻭثوA= 165;ﺏ ﻭ ﺫﺧﻴﺮﻩ ﺁﺧﺮ&= #65173; ﺑﻴﺸﺘﺮ ﺑﺮﺍﻯ &= #65175;ﻮﻟﺪ ﺑﻌﺪﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﻪ ﺣﺘﻰ ﺑﺎ ﺫﺧﻴﺮ&= #65257; ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ&#= 65165;ﺯ ﺍﻣﺮﻭﺯ ﺩﺭ &#= 65235;ﺼﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ ﺭﺟ&#= 65228;ﺖ ﺑﺠﻬﺎﻥ ﮐﻨﺪ.ﮐ&= #65258; ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ،ﺗﺎ ﺷﺎ= 5267;ﺪ ﺑﻨﻮﺭﺭﺏّ ﺍﻟ= 5256;ﻮﻉ ﺭﺣﻤﺎﻥ ﺑﺮﺳﺪ. = ﻭﻣﺎﻧﻨﺪ ﺍﻣﺮﻭﺯ ﻧﺎﺗﻮ&#= 65165;ﻥ ﺩﺭ ﻓﻬﻢ ﮐﻤﺎﻟ&= #65166;ﺕ ﻭ ﺻﻔﺎﺕ ﺍﻟﻬﻰ = ﻧﺒﺎﺷﻴﻢ ﮐﻪ ﺍﮐثرﺍ ﻧﻤ= 5268;ﺘﻮﺍﻧﻨﺪ ﺑﻨﻮﺭ ﻭﮐﻤﺎﻝ &= #65197;ﻭﺡ ﺍﻟﻘﺪس ﺭﺏّ ﺍ= 5247;ﻨﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ.&= #64400;ﻪ ﺩﻭﭼﺎﺭ ﮐﺎﺭﻣ&#= 65166;ﻫﺎﻯ ﻣﮑﺮﺭ ﺑﺠﻬﻨّ= 5250; ﺟﻬﺎﻥ ﻣﻴﺸﻮﻧ&#= 65194;.ﮐﻪ ﺣﺘﻰ ﺑﻴﻦ ﺳﺎﻟ&= #64401;ﺎﻥ ﺻﺎﺩﻕ ﻭﺟﺪّﻯ= 548;ﻭﻟﻰ ﺑﺪﻭﻥ ﺍﺳﺘﻌﺪ&#= 65165;ﺩﻫﺎﻯ ﻗﺒﻠﻰ ﺍﺯ ﺗﻮﻟ&= #65194;ﺍﺕ ﭘﻴﺸﻴﻦ،ﻧﺎﺗA= 262;ﺍﻥ ﺍﺯ ﺭﺳﻴﺪﻥ ﺑﮑ&= #65252;ﺎﻝ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣ&#= 65268;ﮕﺮﺩﻧﺪ. ﻣﺎﺩﺍﻡ ﻟﺎﻓﻠ&#= 65166;ﻳﺖ ﻣﻴﮕﻮﻳﺪ،ﺩﺭ = 5227;ﺸﻖ ﺍﺯ ﻫﻤﻪ ﭼﻴﺰ ﻫ= ﺴﺖ.ﻫﻢ ﺭﻭﺡ ﻭ ﻫﻢ ﻋﻘﻞ= ﻭ ﻫﻢ ﻗﻠﺐ ﻭ ﻫﻢ ﺟ= ;ﺴﻢ.ﺯﻳﺮﺍ ﺍﻳﻦ ﻋﺸﻖ ﻭﺍﺻ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; </spa= n>ﺍﻟﻬﻰ ﺍﺳﺖš= 8;ﮐﻪ ﻫﺮ ﺷﻬﻮﺩﻯ ﺟﺎ&= #65251;ﻊ ﺻﻔﺎﺕ ﺗﻤﺎﻡ ﻣ&= #65198;ﺍﺣﻞ ﻭ ﺍﻧﻮﺍﻉ ﭘﻴﺸ&= #65268;ﻦ ﻗﺒﻠﻰ ﺍﺳﺖ.ﻭﺧ&= #65262;ﺩ ﻫﻨﺮ ﺭﺳﻴﺪﻥ ﺑ&= #65208;ﻬﻮﺩ ﺑﺮﺗﺮ ﺍﺳﺖ،ﺣ= 5176;ﻰ ﺍﮔﺮ ﺑﺸﻬﻮﺩ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺭﺳﻴﺪ&#= 65257; ﺑﺎﺷﻨﺪ.ﮐﻪ ﺁﺭ&= #65199;ﻭﻯ ﮔﺬﺷﺖ ﺳﺮﻳﻊ ﺯ&= #65251;ﺎن ﺪﺍﺭﻧﺪ. که ﺒﺘ&#= 65262;ﺍﻧﻨﺪ ﺑﺎ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﻭﻭﻟﺎﻳﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﻭ&= #1548;ﺑﺪﺍﻥ ﻣﻮﻓﻖ ﮔﺮﺩﻧﺪ.&= #65175;ﺎ ﻋﺸﻖ ﺑﻤﻄﻠﻖ ﺍ&= #65247;ﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ،A= 169;ﻰ ﻧﻬﺎﻳﺖ ﻣﺮﺍﺣ&#= 65246; ﺗﻤﺮﻳﻨﻰ ﻭﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﻋﺸﻖ ﻭﺭﺯﻯ ﻫﺎ&= #65263; ﺑﺎ ﺍﺭﺑﺎﺏ ﻧﻮ&= #65225; ﺑﻰ ﻧﻬﺎﻳﺖ ﺩﺭ = ﭘﻴﺶ ﻫﺴﺖ.ﻋﺸﻖ ﻭﺍﻗ&= #65228;ﻰ ﺑﻠﺎﻫﻮﺕ ﺍﻟﻠ&#= 65258; ﺍﺳﺖ، ﻭ ﻋﻘﻠﻬ&#= 65166;ﻯ ﺭﺳﻴﺪﻥ ﺑﺎﻳﻦ &= #65251;ﺮﺍﺗﺐ ﻋﺸﻘﻰ،ﺩﺭ ﺑﻰ &#= 65255;ﻬﺎﻳﺖ ﺟﺒﺮﻭﺗﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ که ﺪﺭ ﭘﻴش اﺳA= 174;.ﻭ ﻟﺬﺕ ﺍﺯﻋﺸﻖ ﺍ&= #65199; ﻧﻮﻉ ﻣﻠﮑﻮﺗﻰ &= #65165;ﺳﺖ،ﻭ ﻟﺬﺕ ﺍﺯ ﻋﺸﻖ ﺷ= ﻬﻮﺍﻧﻰ ﺧﺎﺹ ﻧﺎﺳﻮﺕ ﻣ&= #65166;ﺩﻯ ﺑﺸﺮﻯ ﺍﻣﺮﻭﺯ&#= 65257; ﻣﺎ ﺍﺳﺖ.ﮐﻪ ﺩﺭ= ﺷﮑﻢ ﻭ ﺍﻃﺮﺍﻑ ﺷﮑﻢ = ﺗﻮﺟّﻪ ﺩﺍﺭﻧﺪ.ﻋﺸﻖ ﮐ&= #65204;ﺐ ﺑﺪﻳﻊ ﻭ ﺍﻟﻬﻰ = ﺟﺎﻟﺒﻰ ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﻭ&#= 65165;ﺻﻠﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ.ﻫﺮﮐﺪ&#= 65165;ﻡ ﺑﺪﺭجه اﻯ ﺍﺯA= 165;ﺻﺎﻟﺖ ﻋﺸﻖ ﻭﻋﻘﻞ ﻭ ﺍ= ﺣﻮﺍﻝ ﻣﺮﺑﻮﻃﻪ،ﺑﺨA= 212;ﻮﺹﺩﺭ ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ &= #65259;ﻔﺘﻢ ﺭﺣﻤﺎﻥ ﺩﺭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﭘﻴﺎﻣﺒ&#= 65198;ﮔﻮﻧﻪ،ﻭﺩﺭ ﺍﻭﻟﻴﺎی اﻟﻬA= 264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ. ﻭﻟﻰ ﺣﺼﻮﻝ ﺍﻳ&= #65254; ﻋﺸﻖ ﺑﺪﻳﻊ ﻭ ﻣ= ﻠﺤﻘﺎﺕ ﺑﻌﺪﻯ ﺁﻥ،ﺩﺭ &#= 65165;ﺧﻠﺎﻕ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔ= ﺘﺎﺭ ﻭ ﮐﺮﺩﺍﺭﻫﺎﻯ &= #65255;ﻴﻚ ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ &= #65259;ﺴﺖ،ﮐﻪ ﺩﺭ ﺩﺭﺟﻪ ﺍﻭل اﻧﺴﺎﻧﻴّﺖ ﻭ = 5153;ﺩﻣﻴّﺖ ﺑﻴﺎﺑﻨﺪ.ﻳﺎ ﻫ&= #65252;ﺎﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺗﺎ ﺗ&= #65184;ﻠﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ.ﻭ ﻫ= ﺮﻳﻚ ﺑﺎ ﺩﺭﺟﻪ ﻭﻧﻮ&= #65227;ﻰ ﺍﺯ ﻋﺸﻖ ﻭﺭﺯﻯ&= #1548;ﺗﺮﻙ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺑﺸﺮﻯ ﺧﻮﺩ،ﺑ= 5166; ﻇﺎﻫﺮ ﺁﺭ= ;ﺍﺳﺘﻪ ﺁﻥ،ﭼﻪ ﺭﺳﺪ ﺑ&#= 65212;ﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ،ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﺍﺯ ﮔ= ﺬﺷﺘﻪ ﻫﺎ ﺑﺎﻗﻰ ﺍﺳﺖ.= ﺁﻧﮕﺎﻩ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65165;ﻟﻬﻰ،ﺑﺎ ﺷﺶ ﮐﻠﺎس ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺷﻬﻮﺩ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﻫﺮ ﺷﺶ ﻭ= ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ، ﻫﺮﺑﺎﺭ ﺩﺭ ﻳﻚ = ﺗﻮﻟﺪ ﻭﻧﺴﺦ ﺑﻬﺘﺮ ﺑ&= #65208;ﺮﻯ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﺩ،ﺗﺎ ﺑﺂﻳﻨﺪﻩ ﺑﺮﺗ&#= 65198; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺑﺮﺳﺪ، ﮐﻪ ﺷﻬ&#= 65262;ﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻭﻳﺰﺍ= 5263; ﺁﻥ ﺁﻳﻨﺪﻩ ﺑ= ﺮﺗﺮ ﺑﻬﺸﺘﻰ ﻫﻔﺖ ﻫ&= #65200;ﺍﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. <o:p></o:p> = 5223;ﺎﻫﺮﺍ ﻋﺸﻖ ﺑﺮﺍﻯ ﻣﺎ = ﺑﺎﺯﻯ ﻭ ﺳﺮﮔﺮﻣﻰ ﺑﻨ&= #65224;ﺮ ﻣﻴﺮﺳﺪ.ﮐﻪ ﮔﺎ&= #65259;ﻰ ﻫﻤﻴﻦ ﭘﻴﺮﻭﻯ &= #65259;ﺮﺩﻳﻦ ﺭﺳﻤی ﻮﺩﺭ ﻫﻤ&#= 65258; ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ&#= 1548; ﺑﻨﺎﻡ ﭘﺮﺳﺘﺶ &= #65191;ﺪﺍ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5191;ﻮﺩ ﺍﺗﻠﺎﻑ ﻋﻤﺮ ﻭ = ﮔﺬﺭ ﺳﺮﻳﻊ ﺯﻣﺎﻥ ﺍ&= #65203;ﺖ. ﺗﺎﺭﻳﺦ ﺑﺸﺮ ﻧ&= #65208;ﺎﻥ ﺩﺍﺩﻩ ﮐﻪ ﻋﺸﻖ = ﺭﻳﺎﺿﺘﻰ ﺳﺨﺖ ﺍﺳﺖ، ﻭﻟ&#= 65264; ﺩﻭﺍﺋﻰ ﺷﻔﺎ ﺑ&= #65192;ﺶ،ﻭ ﻋﻠﺎﺝ ﻧﻬﺎﺋﻰ &= #65199;ﻧﺪﮔی ﺃﺑﺪﻯ ﺍﺳﺖ.ﺍﮔ&= #65198; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ ﺣﻴﻮﺍﻧﻰ ﻣﺎ ﺑ&= #65166;ﺷﺪ ﭼﻮﻥ ﺑﻤﺮﺍﺗﺐ &= #65207;ﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ،ﺳﻤﺒﻮﻝ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﻏﻴﺒﻰ ﻧﻴﺎﻣﺪ&#= 65257;،که ﺘﺎ ﺃﺑﺪﻳت ﺪﺭ&#= 64344;ﻴﺶ ﺭﻭﻯ ﻣﺎ ﺍﺳﺖ ﻭ= ﺍﻟّﺎ ﺩﻭﭼﺎﺭ ﮐﺎﺭﻣ&#= 65166;ﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ<= /span> </spa= n>ﻫﺎ،ﺩﺭ ﻧﺴ᥷= 0; ﺑﺪﺗﺮ ﺑﺸﺮﻯ ﻳﺎ ﻣﺴﺦ = ﺣﻴﻮﺍﻧﻰ ﭼﻪ ﺭﺳﺪ ﺑﻔﺴﺦ = ﮔﻴﺎﻫﻰ ﻭﺭﺳﺦ ﺟﻤﺎﺩﻯ &= #65261;ﻭﺳﺦ ﺗﺤت ﺠﻤﺎﺩﻯ ﺑ&#= 65166;ﺷﺪ. ﺍﻣﺎ ﻋﺸﻖ ﺍﻣﺮ&= #65261;ﺯﻩ ﺑﺎ ﻋﺸﻖ ﺍﺳﻠﺎ&= #65233; ﻭ ﭘﻴﺸﻴﻨﻴﺎﻥ &= #65235;ﺮﻕ ﮐﺮﺩﻩ ﺍﺳﺖ.ﮔﺮ&= #64380;ﻪ ﻫﻨﻮﺯ ﺑﺎﻫﻢ ﻣ&= #65192;ﻠﻮﻁ ﻫﺴﺘﻨﺪ،ﮔﺬﺷA= 176;ﮕﺎﻥ ﺍﺯ ﺗﻤﺪﻥ ﻣﺎﺩ&= #65263; ﻣﺤﺮﻭﻣﻴّﺘﻰ = 5193;ﺍﺷﺘﻨﺪ، ﺗﺎ ﻓﺮﺻﺖ ﺗﻔﮑ&= #1617;ﺮ ﻭ ﻟﺬﺗﻬﺎﻯ ﻣﻌ&= #65256;ﻮﻯ ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘ&#= 65258; ﺑﺎشد. ﭼﻪ</sp= an> &#= 65197;ﺳﺪ ﺑﺘﻔﮑّﺮﺍﺕ ﻣ= 5268;ﻨﻮﻯ ﻭﺍﻟﻬﺎﻣﺎت ﻠ= 5194;ﻧّﻰ ﺍﺯ ﺣﮑﻤﺘﻬﺎﻯ &= #65169;ﺮﺗﺮ ﺍﻟﻬﻰ.ﮔﺮچه گ= 84;ﺷﺘﮕﺎن ﺪﺭ ﻣﺮﺍﺗﺐ ﺗﺠ&= #65248;ّﻴﺎﺕ ﻣﻘﺪﻣﺎﺗﻰ ﺑﻮ&#= 65193;ﻫﺎﻧﺪ.ﻣﺨﻠﻮA= 217; ﻋﻘﻞ ﻣﺎﺩﻯ ﻭ ﺭ= ﻭﺵ ﺻﻮﻓﻴﺎﻧﻪ ﻭﺗ&#= 65240;ﺪس ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65166;ﺯﻯ ﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺑ&= #65208;ﺮی ﻤﻴﺒﺎﺷﺪ.ﮐﻪ ﻋ&= #65240;ﻞ ﺑﻴﺸﺘﺮ ﺑﺎﺯﻳ&#= 65260;ﺎﻯ ﺑﻴﺸﺘﺮ ﺩﻧﻴﻮ&#= 65263; ﺩﺍﺭﺩ، ﻭ ﺑﺎﻋ&#= 65208;ق ﻘﻬﻘﺮﺍﻯ ﺑﻴﺸ&#= 65176;ﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261;ﺩﻭﺭﺗﺮ ﺍﺯ ﺭﺍﻩ &#= 65165;ﻟﻬﻰ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﺍﺯ ﺳﺮﺣﺪّ ﺭﺏ&#= 1617; ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ &= #65239;ﺎﺋﻢ ﺑﺎﻣّﻴﺪ ﺭﺳﻴ= 5194;ﻥ ﺑﺮﺟﻌﺘﻬﺎﻯ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ. ﻋﺸﻖ ﻭﺍ= ﻗﻌﻰ ﺧﺎﻟﺺ ﺍﺯﺗﺮﮐ&#= 65268;ﺒﺎﺕ ﻭﻳﮋﻩ ﻣﻨﺎﺳﺐ &= #65227;ﻮﺍﻟﻢ ﻭﺟﻮﺩﻯ ﻭﺷﻬﻮ&#= 65193;ی ﻤﻴﺒﺎﺷﺪﻭﺍﻟ= 617;ﺎ ﻧﻔﻮساﻣّﺎﺭ᥽= 7;ﻭﺭﻭﺍﻧﻬﺎﻯﺣ&= #65268;ﻮﺍﻧﻰﭘﺮﻋﻘA= 194;ﻭﻋﻘﻴﺪﻩﻣﻴﺒ= ;ﺎﺷﻨﺪ.<o:p></o:p> = 5165;ﺯ ﻭﺭﮔﻴﻞ &#= 65165;ﺳﺖ ﮐﻪ ﺳﺎﻟﻚ ﻋﻠﻢ = ﺍﻟﻴﻘﻴﻦ ﻭﻣﻄﻤﺌﻦ،ﺩﺍA= 255;ﺴﺘﻦ ﻗﺒﻞ ﺍﺯ ﺭﺳﻴﺪ&= #65253; ﺑﺤﻘﻴﻘت ﺪﺍﺭ= 5193;. ﻭﭼﻮﻥ ﺑﻬﺮ ﻣﻘ&= #65166;ﻡ ﺷﻬﻮﺩﻯ ﺭﺳﻴﺪ&#= 1548;ﺍﻳﻤﺎﻥ ﻭﺑﺎﻭﺭﻯ ﻋﻴﻦ &= #65165;ﻟﻴﻘﻴنی ﻤﻴﻴﺎﺑﺪ. ﮐﻪ ﺑ= ﭽﺸﻢ ﺩﻝ ﻣﻰ ﺑﻴﻨﺪ.ﮔ= ﺮﭼﻪ ﺩﺭ ﺭؤﻳﺎ ﺩﻳﺪ&#= 65257; ﺍﺳﺖ.ﺣﺘﻰ ﺩﺭ ﺑ= ﻴﺪﺍﺭﻯ ﻧﻴﺰ ﺩﻳﺪﻩ ﻣﻴ&= #65208;ﻮﺩ،ﮐﻪ ﻟﺤﻈﺎﺗﻰ ﻇﺎﻫ&#= 65198;ﺍ ﺳﺎﻟﻚ ﺑﺨﻮﺍب &#= 65262;ﺧﻠسه ﻤﻴﺮﻭﺩ. ﺗﺎ ﺍﮔ= ﺮ ﺑﺨﻠﻖ ﻫﻢ ﺑﺎﺯ&= #64404;ﺸﺖ ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﺍ&= #65247;ﻬﻰ ﻭ ﺑﻌثت ﺧﻮﺩﺭ= 5165; ﺩﺍﺷﺖ،ﺑﺮﮔﺰA= 267;ﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺷﺪﻩ&#= 1548;ﺧﻮﺩ ﺿﻤﻦ ﺣﻘﺎﻳﻖ ﺍ&= #65247;ﻬﻰ ﻣﻴﺸﻮﺩ.ﺍﻟﺒﺘ&#= 65258; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ،ﮐﻪ ﺁﻧﺮ= 5165; ﻣﺎ ﻣﺮﺣﻠﻪ ﺣﻖ = ﺍﻟﻘﻴﻦ ﺍﻭ ﻣﻴﮕﻮﺋﻴﻢ. = ﺣﻖ ﻭ ﺣﺞ ﻭ ﺩﻳﺪﺍﺭ= ﺗﺠﻠّﻰ ﺍﻟﻬﻰ،ﻭ ﺣﺎﺟ= 5264; ﺁﻗﺎ ﺷﺪﻥ،ﻭﺁ= 5239;ﺎﻣﻨﺶ ﻳﺎ ﻫﺨﺎﻣﻨﺶ ﺷ&= #65194;ﻥ،ﻭﻧﻪ ﺣﺎﺝ ﺁﻗﺎﻯ ﺁﺧ&= #65262;ﻧﺪﻯ ﻳﺎ ﮐﻪ ﺍﺯ ﺣﺞ ﮐ= ;ﻌﺒﻪ ﺑﺎﺯﮔﺸﺘﻪ،ﮐA= 258; ﺳﻴﺎﺣﺖ ﻭﺗﺠﺎ&#= 65197;ﺕ ﻣﻴﮑﺮﺩﻩ.ﻭﻳﺎ &= #65165;ﺯ ﻧﺎﻡﺣﺎﺟﻰ ﺑﻮ&#= 65193;ﻥ </spa= n>ﺧﻮﺩ ﺑﮑسب ᥾= 2; ﺩﺭﺁﻣﺪ ﺑﻴﺸﺘﺮﻯ ﻣﻴﺨ&#= 65262;ﺍﻫﺪ ﺑﺮﺳﺪ.ﭼﻮﻥ ﺩﻳ&= #64405;ﺮﺍﻥ ﺍﻭ ﺭﺍ ﻣﻘﺪّس &#= 65193;ﺍﻧﺴﺘﻪ ﺑﺎﺷﻨﺪ.ﻧﺠﺎﺕ &= #65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻳﺎ = ﺣﺪّ ﺃﻗﻞ ﺍﺯ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩ ﺳﺮﻭﺭ ﻭ ﺧﻮﺭﺳ&= #65256;ﺪﻯ ﻭ ﺧﻮﺭﻩ ﻣﻨﺪﻯ = ﻣﺨﺼﻮﺹ ﺩﺍﺭﺩ. ﺑﺨﺼﻮﺹ = ﺩﺭ ﺷﺎﻫﺪﺍﻥ ﻧﻮﺭ &= #65239;ﺎﺋﻢ ﺍﺳﻢ ﺃﻋﻈﻢ ﻳﺎ = ﺭﻭﺡ ﺍﻟﻘﺪس ﻳﺎ ﻗﺎ&#= 65163;ﻢ ﺁﻝ ﻣﺤﻤﺪ.ﻭ ﻗﺎ= ﺋﻢ ﻳﺎﺍﺳﺎس ﻗﻴّA= 262;ﻣﻴّﺖﻧﻮﻉﺸﺮ= ﻯ. <o:p></o:p> = 5193;ﺭﻙ ﻋﺸﻖ ﺩﺭﻫﺮﻣﺘ&#= 65188;ﻘﻖ ﻭﻳﺎ ﺩﺭﻫﺮ ﺍﻧ&= #65204;ﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ،ﻧ= 5176;ﻴﺠﻪ ﺗﺠﺎﺭﺏ ﺷﺨﺼﻰ &= #65261;ﻭﺟﺪﺍﻧﻰ ﻭ ﻣﻘﺎﻡ ﻭﺟﻮﺩ&= #65263; ﺧﻮﺩﺵ ﻣﻴﺒﺎﺷ&#= 65194;.ﻳﺎ ﻫﻤﺎﻥ ﺩﺭﻙ ﺷﻬ&= #65262;ﺩﻯ ﻣﻘﺎﻡ ﻭ ﺷﺄﻥ ﻭ= ﺟﻮﺩﻯ ﺧﻮﺩ. ﺁﻧﮕﺎﻩ ﻣ= ﺴؤﻟﻴّﺖ ﺟﺪﻳﺪﻯ ﺩﺭ ﻟﺰ&= #65261;ﻡ ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﺍ ﺩﺭ ﻣﻴﻴﺎﺑ&= #65194;،ﻭﺗﺸﻨﻪ ﺁﻣﺪﻥ ﺟﻠﻮﺗﺮ &= #65199;ﻣﺎﻧﻬﺎﻯ ﺁﻳﻨﺪه اﺳﺖ.ﺗ= 5166;ﺷﺎﻳﺪ ﺁﻧﮕﺎﻩ ﺩﺭﺗﻮ&#= 65247;ﺪﺍت ﺒﻬﺘﺮ ﺑﺸﺮﻯ ﻳ&= #65166; ﺭﺟﻌت ﻨﻮﻉ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ، ﺧﻮﺩ ﺭ&#= 65165; ﺑﺎﺯ ﺑﻨﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺑﺎﻭﻟ&#= 65166;ﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65251;ﺤﻤﺪ،ﻳﺎ ﺳﻮﺷﻴﺎﻧس ﻣﻮ= 5227;ﻮﺩ ﺯﺭﺩﺷﺖ ﺑﺮﺳﺎ&#= 65255;ﺪ . ﻣﺤﻘﻖ ﻓﻠﺴﻔﻰ= ﺗﺠﺎﺭﺏ ﺭﻭﺣﻰ ﻭﻓﮑﺮﻯ &= #65191;ﻮﺩﺭﺍ،ﺑﺼﻮʋ= 97;ﺕ ﻣﻌﺎﺩﻟﺎﺕ ﺗﺼ&#= 65262;ﻳﺮﻯ ﺩﺭ ﻣﻴﺂﻭﺭﺩﻳ&#= 65228;ﻨﻰ ﺗﻨﺰﻳﻞ ﻭﺳﺎﺩ&#= 65257; ﮐﺮﺩﻥ ﺍﻓﮑﺎﺭ &= #65191;ﻮﺩ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺑﺮ ﺣﺴﺐ ﺳﻄﺢ ﻋ= ﻘﻞ ﺟﻤﻌﻰ ﻭ ﻓﻮﺭﻣ&= #65262;ﻟﻬﺎﻯ ﻣﻨﻄﻘﻰ ﻣﻘﺒﻮ&#= 65245; ﺁﻧﻬﺎ.ﻭﺍﻳﻦ ﻣ&= #65228;ﺎﺩﻟﺎﺕ ﺗﺼﻮﺭﻯ ﻭ ﻗﺎﺑ&= #65246; ﺑﻴﺎﻥ ﻭ ﺍﻣﮑﺎ&= #65253; ﺗﺼﻮﺭ ﺁﻥ ﺩﺭ ﺫ= ﻫﻦ ﺩﻳﮕﺮﺍﻥ،ﻫﻤA= 166;ﻥ ﻣﻔﺎﻫﻴﻢ ﻋﻘﻠ&#= 65264; ﻭ ﻋﺒﺎﺭﺍﺕ ﻣﻨ&= #65220;ﻘﻰ ﻭ ﺳﻤﭙﺎﺗیک هستند.ﻭ ﻟﺬﺍ ʌ= 55;ﻤﻮﻧﻪ ﺍﻓﮑﺎﺭ ﻓﻠﺴﻔ&#= 65264; ﻫﺮ ﻣؤﻟّﻒ ﻭﮔ= 5262;ﻳﻨﺪﻩ،ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ ﺟﻬﺖ ﮔ&= #65268;ﺮﻯ ﻓﻠﺴﻔﻰ ﻭﺳﻴﺎ&#= 65203;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﺗﮑﻨﻴﮑﻰ ﮔﺮﻭﻫﻰ ﺍﻭ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﻪ ﺿﻤﻨﺎ ﻧﺸﺎﻥ<sp= an dir=3DLTR> </spa= n>ﺩﻫﻨﺪﻩ ﻣﻘʋ= 66;ﻡ ﺍﻟﻬﻰ ﻓﻌﻠﻰ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ. ﮐﻪ ﺣ= ;ﺘﻰ ﭘﺸﻪ ﻧﻴﺰ ﺭﻭﺡ = ﻭﻣﻘﺎﻣﻰ ﺍﻟﻬﻰ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﺩ،ﭼﻪ ﺭﺳﺪ ﺑﺎﻧ= ﺴﺎﻧﻬﺎ که ﻤﻘﺎﻣﻰ ﺩﺭ &#= 65261;ﺭﺍﻯ ﻣﺎﺩﻩ ﺟﺴﻢ ﺧﻮ&= #65193; ﻧﻴﺰ ﺩﺍﺭﺩ،ﮐ= 5258; ﺩﺍﺧﻞ ﺟﺴﻢ ﺍﻭ = ﻧﻴﺴﺖ. ﺑﻠکه ﺠﺴﻢ ﻏﺮ= 602; ﺪﺭﻫﺎله عظیم= ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﺗﻠﺎﺵ ﻣﺤﻘﻖ،ﻫﻤﻴﺸA= 258; ﭘﺸﺘﻮﺍﻧﻪ ﻭﻣ&#= 65188;ﺮﻙ ﻭﺟﺪﺍﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;. ﭼﻪ ﺭﺳﺪ ﺑﻤﺤﻘﻖ ﺳ&= #65248;ﻮﮐﻰ،ﮐﻪ ﺑﺤﻖ ﻭﺣﻘﺎﻳﻖ &= #65165;ﻟﻬﻰ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ. = ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ &= #65169;ﺎﺭﻩ ﻋﺸﻖ ﻫﻴﭻ ﻣﺘﻔ&= #64401;ّﺮﻯ ﺑﻬﺮ ﺯﺑﺎﻥ ﺷﻌ&= #65198;ﻯ ﻭ ﺍﺧﻠﺎﻗﻰ ﻭ ﺑ= ﻴﻮﻟﻮﮊﻳﮑﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﺻﻮﻓﻴﺎﻧﻪ ﻭ ﻏﻴﺮﻩ ﺳﺨﻦ ﺑ= ﮕﻮﻳﺪ،ﻧﻤﻴﺘA= 262;ﺍﻧﺪ ﻋﺸﻖ ﺭﺍ ﺗﻌﺮﻳ&= #65234; ﻭ ﺗﻔﺴﻴﺮ ﮐﻨﺪ.= ﻭﻣﺎﻫﻴّﺖ ﻟﺎﻫﻮﺗﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﻋﺸﻖ،ﻭﻧﺎﺳﻮA= 175;ﻰ ﺑﻮﺩﻥ ﺍﻟﻔﺎﻅ &= #65261;ﺍﺣﮑﺎﻡ ﻭ ﺗﻔﺴﻴﺮﺍﺕ ﻭ&= #65175;ﺄﻭﻳﻠﺎﺕ ﻭﺗﻨﺰﻳﻠﺎﺕ. ﮐ&= #65258; ﺗﻨﻬﺎ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺑﺎ ﮐﻤﻚ = ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺧﻮﺩ، = 5251;ﻴﺘﻮﺍﻧﻨﺪ ﺣﮑﻤﺘﻬﺎﻯ ﻣﻠ&#= 64401;ﻮﺗﻰ ﻭ ﺍﻟﻬﻰ ﺭﺍ،ﺗ&#= 65170;ﺪﻳﻞ ﺩﺭﺳﺘﻰ ﺑﺎﻟﻔ&#= 65166;ﻅ ﮐﻠﻤﺎﺕ ﻧﺎﺳﻮ&#= 65175;ﻰ ﺩﺭﺁﻭﺭﻧﺪ.ﺁﻧ&#= 64405;ﺎه هنر ﺷﻌﺮ ﻭﺧﻄA= 166;ﺑﻪ ﻭﮔﻔﺘﺎﺭ ﻧﻴﮑ&#= 65262;ﻯ ﺍﻧﺴﺎﻥ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﻓﻠﺴﻔﻪﻫ&#= 65166; ﻧﺎﭼﺎﺭﻧﺪ ﻋﺸ&#= 65238; ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻳ&= #65242; ﭘﺪﻳﺪﻩ ﮐﺎﻣﻠ&#= 65264; ﺩﺭ ﺍﻧﺴﺎﻥ ﺭﺍ<= /span> </spa= n>ﺑﺮﺭﺳﻰ ﮐﻨʌ= 56;ﺪ ﻭﻧﻈﺮ ﺑﺪﻫﻨﺪ.&= #65169;ﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺭﻭﺡ ﭘ&= #65194;ﻳﺪﻩ ﺭﺍ ﺩﺭﻙ ﮐﺮﺩﻩ = ﺑﺎﺷﻨﺪ.ﺯﻳﺮﺍ ﺧﻮﺩ ﻋﺎﺷﻖ ﺍﻟ&= #65260;ﻰ ﻧﺒﻮﺩﻩ ﺍﻧﺪ،= 4400;ﻪ ﺯﺑﺎﻥ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺭﺍ ﺑﻔﻬﻤﻨﺪ ﻭ = ﺑﺘﻮﺍﻧﻨﺪ ﺩﻗﻴﻘﺎ ﺑﻴﺎﻥ &= #65247;ﻔﻈﻰ ﻭﻧﻮﺷﺘﺎﺭﻯ ﮐ&#= 65256;ﻨﺪ.ﻭﺁﻧﭽﻪ ﺍﺯ ﻋﺸﻖ ﻣﻴﺪﺍ&= #65255;ﻨﺪ ﺧﻮﺩ ﺍﺯ ﻋﺎﻣﻠ&= #65166;ﻥ ﻭﻋﺎﺷﻘﺎﻥ ﻧﺒ&#= 65262;ﺩﻩ،ﻭ ﺍﺯ ﻋﺎﺷﻘﺎﻥ ﺭ&= #65165;ﻩ ﺧﺪﺍ ﺷﻨﻴﺪه ا= 5255;ﺪ،ﻭﻧﻘﻞ ﻭﺗﮑﺮﺍﺭ ﻣﻴﮑ&#= 65256;ﻨﺪ ﺍﮔﺮ ﺁﻧﻬﺎ ﻧﻴ&= #65200; ﻣﺮﺍﺗﺐ ﺣﻘﺎﻳ&#= 65238; ﺍﻟﻬﻰ ﺭﺍ ﺩﻳﺪ&= #1607; ﺒﺎﺷﻨﺪ.ﻭ ﺁﻧﺎ&= #65253; ﺍﺯ ﺷﻨﻴﺪﻩ ﻫﺎ&= #65263; ﺧﻮﺩ ﭼﻴﺰﻯ ﻧﻘ&= #65246; ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻫ&= #65252;ﻪ ﻣﺬﺍﻫﺐ ﺩﺭ ﻫﻤ&= #65258; ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264;ﻭﺍﻟﻬﻰ ﺭﺍ،ﺗﺒﺪﻳﻞ ﺑ= 5166;ﺩﻳﺎﻥ ﺭﺳﻤﻰ ﻭ ﻗﺸﺮﻯ = ﻭﺣﺰﺑﻰ ﻭ ﺳﻴﺎﺳﻰ ﮐﺮﺩ&= #65257;، ﻭﺧﻮﺩ ﻧﻴﺰ ﻣؤ&#= 65203;س ﻳﻚ ﻣﺬﻫﺐ ﺟﺪﻳ&= #65194;ﻯ ﺷﺪه اند ﺑﺨﺼʌ= 62;ﺹ ﺁﻥ ﺁﺧﻮﻧﺪﻫﺎ&#= 65263; ﺟﺎﻫﻞ ﮐﻪ ﺭﺳﺎ&= #65247;ﻪ ﻣﻴﻨﻮﻳﺴﻨﺪ،A= 261; ﺑﺪﺗﺮﺍﺯ ﺁﻧﻬ&#= 65166;،ﺁﺧﻮﻧﺪﻫﺎᥴ= 3;ﻰ ﮐﻪ ﺍﺟﺎﺯﻩ ﻣﻴ&= #65194;ﻫﻨﺪ،ﺗﺎ ﺑﻌﺪ ﺍﺯ ﻣﺮﮒ ﺁ= ﻧﺎﻥ ﺍﺯ ﻋﻘﺎﻳﺪ ﭘﺮ = ﻋﻘﺪﻩ ﺍﻭ ﺗﻘﻠﻴﺪ ﺩﻳ&= #65256;ﻰ ﻭ ﻋﺒﺎﺩﻯ ﮐﻨﻨ&= #65194;.ﻏﺎﻓﻞ ﺍﺯ ﺷﺪﺕ ﻣﺠﺎﺯ&= #65165;ﺕ ﻗﻬﻘﺮﺍﺋﻰ ﺧﻮ&#= 65193; ﺩﺭﻣﺴﺨﻬﺎﻯ ﺣ&#= 65268;ﻮﺍﻧﻰ ﺁﻳﻨﺪﻩ.ﮐﻪ ﺑﻘ&= #65262;ﻝ ﻗﺮﺁﻥ،ﺁﻧﮕﺎA= 257; ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ&= #65191;ﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 65206; ﺁﻧﺎﻥ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﺯﻳﺮﺍ ﻣﺎﺭ ﻭﻣﻮﺭ ﻫﻢ = ﻣﻴﺸﻮﻧﺪ،ﻭ </spa= n>ﺑﺠﺎﻯ ﺻﺪﻫʋ= 66; ﻫﺰﺍﺭ ﺳﺎﻝ، ﻣﻴﻠﻴﻮ= 5255;ﻬﺎ ﺳﺎﻝ ﺩﻳﮕﺮ ﺩﻭ&= #65169;ﺎﺭﻩ ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ &= #65219;ﺒﻴﻌﻰ ﺑﻨﻮﻉ ﺑﺸﺮﻯ،= 5261;ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65261; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ&= #65203;ﻠﻮﻙ ﻭﺭﺳﻴﺪﻥ ﺑﻨﻮ&#= 65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺭبّ اﻟﻨﻮع ﺨʌ= 62;ﺩ ﺑﺮﺳﻨﺪ،ﮐﻪ ﺣ= 5176;ﻤﺎ ﻧﻴﺰ ﺧﻮﺍﻫﻨﺪ&#= 65197;ﺳﻴﺪ.ﻭﻓﺮﻣﺎA= 253; ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﮐ&= #65254; ﻓﻴﮑﻮﻥ ﺍﻟﻬﻰ &= #65197;ﺍ ﺍﺟﺮﺍ ﺧﻮﺍﻫﻨ&#= 65194; ﮐﺮﺩ.ﻭﻟﻮ ﺑﻘﻴ&= #65252;ﺖ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #64400;ﺎﺭﻣﺎﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺑﻮ&#= 65193;ﻩ ﺑﺎﺷﺪ. ﺗﺎ ﺷﺪﻥ= ﻭ ﺻﻴﺮﻭﺕ ﻭ ﮐﻴﻨ&= #65262;ﻧﺖ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﺪ&= #65165;ﻭﻧﺪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮی &= #65198;ﺍ ﺗﺤﻘﻖ ﺩﺍﺩﻩ ﺑ&= #65166;ﺷﻨﺪ. ﻭ ﺩﺭ ﻫﺮﻧﻮﻋﻰ = ﺑﺎﻳﺪ ﺑﮑﻤﺎﻝ ﻭ ﺍﻳﺪ&= #65153;ﻝ ﻭ ﺍﻟﮕﻮﻯ ﮐﻤﺎ&= #65245; ﺻﻔﺎﺗﻰ ﺁﻥ ﻧﻮ&= #65225; ﺩﺭ ﺭبّ اﻟﻨﻮA= 225; ﺁﻥ ﺭﺳﻴﺪﻩ ﺑﺎ&= #65207;ﻨﺪ.ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁ&= #65255;ﺮﺍ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ &= #65169;ﺎﺷﻨﺪ، ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ &= #65169;ﻨﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺗﻮﻟ&#= 65194; ﺑﻬﺘﺮ ﺑﺠﻬﺎﻥ</= span> </spa= n>ﻧﻤﺎﻳﻨﺪ. ﻭﺑﺨﺪﺍﻭ&= #65255;ﺪ ﻧﺰﺩﻳﻚ ﺗﺮ ﺩﺭ = ﮐﻤﺎﻟﺎﺕ ﻧﻮﻋﻰ ﺑﺸﻮﻧﺪ.&= #64404;ﺮﭼﻪ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65169;ﺎﺯ ﺑﻴﺸﺘﺮﻯ ﻧﻴﺰ &= #65193;ﺭ ﺗﺤﻘﻖ ﺑﺎﻟﻘﻮ&#= 1617;ﻩ ﻫﺎﻯ ﺧﻮﺩ ﺗﺄﻣ&= #65268;ﻦ ﮐﻨﻨﺪ.ﮐﻪ ﺷﺮﺍ&= #65267;ﻂ ﺑﻬﺘﺮ ﻭﺑﻴﺸﺘ&#= 65198;ﻯ ﺩﺭ ﻧﻮﻉ ﺑﻌﺪﻯ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ.ﮐﻪ ﺩﺭ&= #65153;ﻥ ﻧﻮﻉ ﻧﻴﺰﺑﺮﺏ&#= 1617;ﺍﻟﻨﻮﻉﻓﻮﻕᥴ= 9;ﺸﺮﻯﺭﺣﻤﺎنﺒ&#= 65198;ﺳﻨﺪ. ﺑﺎ= ﻟﺄﺧﺮﻩ ﻫﻴﭻ ﻣﺘﻔﮑّﺮ= 5263; ﺩﺭ ﺑﺎﺭﻩ ﻋﺸﻖ&= #1548;ﺑﻬﺮ ﺯﺑﺎﻥ ﺷﻌﺮﻯ ﻭ = ﺍﺧﻠﺎﻗﻰ ﻭ ﺻﻮﻓﻴﺎﻧﻪ ﺳ&= #65192;ﻦ ﺑﮕﻮﻳﺪ ،ﻧ ﻤﻰ &= #65175;ﻮﺍﻧﺪ ﻋﺸﻖ ﺭﺍ ﺑﻄﻮﺭ = ﮐﺎﻣﻞ ﺗﻌﺮﻳﻒ ﻭﺗﻔﺴ&#= 65268;ﺮ ﮐﻨﺪ.ﺯﻳﺮﺍ ﻣﺎ&= #65259;ﻴّﺖ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65261; ﺍﻟﻬﻰ ﻋﺸﻖ، ﮐ&#= 65258; ﻧﻤﻮنه ای اﺎ᥷= 9; ﺍﻣﻮﺭ ﺍﺣﻮﺍﻟﻰ ﺭﻭﺍ&#= 65253; ﻭﺭﻭﺡ ﻭﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻧﻪ ﺍﺯ ﮔﻮﻧﻪ = ﺍﻓﮑﺎﺭ ﺫﻫﻨﻰ.ﻭ ﭘس ﺍﺯ = ﻧﺎﺳﻮﺗﻰ ﺷﺪﻥ ﺍﻟﻔﺎﻅ ﻭ = ﺍﺣﮑﺎﻡ ﻭﺗﻔﺴﻴﺮﺍﺕ ﻓ&#= 65248;ﺴﻔﻰ،ﻧﺎﭼﺎ᥷= 7; ﺍﺳﺖ ﻋﺸﻖ ﺭﺍ ﺑ= ﻌﻨﻮﺍﻥ ﻳﻚ ﭘﺪﻳﺪﻩ ﮐﺎ&= #65251;ﻞ ﺍﻧﺴﺎﻧﻰ،ﻭ ﻳ= 5166; ﺑﻨﺘﻴﺠﻪ ﺁﻥ ﺩ&= #65197; ﺳﺎﺧﺘﻦ ﺍﻧﺴﺎ&#= 65253; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65198;ﺭﺳﻰ ﮐﻨﺪ.ﻭﻟﻰ ﺁﻧﺎ&= #65253; ﺗﺠﺮﺑﻪ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺍﮔﺮ ﻧﺪﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ،ﺣﻖ ﻣ= 5220;ﻠﺐ ﺭﺍ ﺍﺩﺍ ﻧﻤﻰ ﮐ= ﻨﺪ.ﻭ ﻟﺬﺍ ﻋﺸﻖ ﺭﺍ ﻟ= ﻔﻈﻰ ﻣﻈﻠﻮﻡ ﺩﺭ ﻫﺴ&= #65176;ﻰ ﻣﻴﺨﻮﺍﻧﻨﺪ.ﺩ&#= 65197;ﺣﺎﻟﻴﮑﻪ ﻋﺸﻖ ﺧﻮﺩ ﺍﺳﺎ&= #1587; کاﺭ ﺧﺪﺍﻭﻧﺪ = 5193;ﺭ ﺁﻓﺮﻳﻨﺶ ﻫﺴﺘ&#= 65264; ﺑﻮﺩﻩ ﺍﺳﺖ.ﭼﻮ&= #65253; ﺍﻧﺴﺎﻥ &#= 65175;ﻨﻬﺎ ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﺑ&= #65252;ﺮﺍﺗﺐ ﺑﺮﺗﺮ ﺍﻟﻬﻰ،= 5261; ﻫﻤﻪ ﺻﻔﺎﺕ ﺍﻧ&= #65204;ﺎﻧﻰ، ﺑﺎﻳﺪ ﺩﺭ ﺧﺪﻣ&= #65174; ﻋﺸﻖ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ. ﻭﭼﻮﻥ ﺍﻳﻨﺎﻥ &= #65191;ﺒﺮ ﺍﺯ ﺣﺎﻝ ﺷﺎﻫﺪ&= #65165;ﻥ ﻋﺸﻖ ﻭﻧﺘﻴﺠﻪ &= #65227;ﺸﻖ ﻧﺪﺍﺭﻧﺪ، ﭘس = 5203;ﻌﻰ ﻣﻴﮑﻨﻨﺪ،ﻣﺮA= 199;ﻫﺎﻯ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺣ&= #65268;ﺎﺗﻰ ﺭﺍ،ﺑﺮﺣﺴﺐ ﺗ= 5184;ﺎﺭﺏ ﺷﺨﺼﻰ ﻭﻣﻘﺎﻡ &= #65261;ﺟﻮﺩﻯ ﺧﻮﺩ ﺩﺭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺧﻮﻳش ﺪ&#= 65197; ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﺩﻳﮕﺮﺍﻥ ﺑﻴﺎ&#= 65253; ﮐﻨﻨﺪ.ﻭﻟﻰ ᥻= 5;ﻠﺴﻔﻪ ﻭ ﻋﺮﻓﺎﻥ ﻭﺣﮑ&= #65252;ﺖ ﻋﻤﻠﻰ ﻭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻌ&#= 65194; ﺍﺯ ﻟﻤس ﻭﺷﻬﻮ&#= 65193; ﻋﺸﻖ ﺩﺭ ﺷﻬﻮﺩ = ﻧﻬﺎﺋﻰ ﺣﻖ ﻣﻄﻠﺐ ﺭﺍ ﺍ= ﺩﺍ ﻧﻤﺎﻳﺪ. ﻳﻌﻨﻰ = ﺧﻮﺩﺷﺎﻥ ﺑﺎﻳﺪ ﺑﺮﻭﻧﺪ &= #65169;ﺒﻴﻨﻨﺪ ﻭ ﺍﮐﺘﻔﺎ ﺑﺸﻨ&= #65268;ﺪﻥ ﻧﮑﻨﻨﺪ.ﺑﺨﺼﻮ&#= 65209; ﺧﻮﺍﻧﻨﺪﮔﺎﻥ &#= 65261; ﺷﻨﻮﻧﺪﮔﺎﻥ ﺁ&#= 65255;ﻬﺎ ﮐﻪ ﻋﻘﻴﺪه ﺒﻮ&#= 65211;ﻒ ﻋﺸﻘﻬﺎﻯ ﺟﺰﺋ&#= 65264; ﻭﻧﺴﺒﻰ ﻭ ﺩﺭﺳ&= #65220;ﺢ ﺑﺸﺮی ﺒ ﺎﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ &#= 65261;ﺷﻬﻮﺍﻧﻰ ﻭﺣﻴﻮﺍﻧﻰ ﺩﺍ&#= 65197;ﻧﺪ،ﺩﺭﻙ ﻣﻌﻨﻰ ﻋﺸﻖ ﺭﺍ = ﻧﺪﺍﺭﻧﺪ. ﻫﻤﻪ ﻓﻠﺴﻔﻪ ﻫ&= #65166; ﻭﺗﻔﮑّﺮﺍﺕ ﺍ= 5255;ﺴﺎﻧﻬﺎ ﺩﺭ ﺷﮑﻞ ﺁﻥ،ﺗ&#= 65256;ﻬﺎ ﺍﮔﺮ ﺷﻨﻮﻧﺪﻩ &= #65191;ﻮﺩﺭﺍ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65261; ﻋﺸﻖ ﺣﻘﻴﻘﻰ ﺑ&= #64401;ﺸﺎﻧﻨﺪ،ﮐﺎʋ= 97; ﺩﺭﺳﺘﻰ ﮐﺮﺩه اﻧﺪ.ﻭﺍﻟّﺎ ﻧ= 5208;ﺨﻮﺍﺭ ﮔﻔﺘﻪ ﺩﻳﮕﺮﺍ&#= 65253; ﺷﺪﻩ ﺍﺳﺖ.ﺧﻴﻠ&= #65264; ﺍﺯ ﺍﻗﻮﺍﻡ ﺑﺨ&= #65166;ﻃﺮ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄ&#= 65264; ﺧﻮﺩ،ﭼﻮﻧﺎﻋA= 198;ﺍﺑﺪﺭﺻﺤﺮﺍ،= ﻣﻴﺮﺍث ﺍﺩﺑﻰ ﻭ ﺁثاﺭ &#= 65255;ﻴﺮﻭﻣﻨﺪﻯ ﺩﺭ ﺑﺎﺭﻩ ﻋﺸﻖ = ﻧﺪﺍﺭﻧﺪ،ﻣﮕA= 198; ﭘس ﺍﺯ ﺍﺳﻠﺎﻡ &= #65261; ﺍﺧﺘﻠﺎﻁ ﺁﻧﻬ&#= 65166; ﺑﺎ ﺍﻳﺮﺍﻧﻴﺎ&#= 65253; ﻭ ﻏﻴﺮﻩ ﮐﻪ ﺁث&= #1575;ﺭ ﺷﻌﺮﻯ ﺁﻧﻬﺎ ﺍ&= #65199; ﺗﻮﺻﻴﻒ ﻃﺒﻴﻌ&#= 65174; ﭼﻮﻥ ﺻﺤﺮﺍ ﻭ ﺷ= ﺘﺮ ﻭ ﺷﻤﺸﻴﺮ،ﮐﻪ &#= 65259;ﻤﻰ ﺧﺸﻮﻧﺖ ﺭﺍ ﺑﻴ&= #65166;ﺩ ﻣﻴﺂﻭﺭﻧﺪ،ﺑA= 176;ﻮﺻﻴﻒ ﺍﻣﻮﺭ ﻋﻘﻠﻰ ﻭ = ﺫﺍﺗﻰ ﻭ ﺍﻟﻬﻰ ﺭﺳﻴﺪ&= #65255;ﺪ.ﺑﺨﺼﻮﺹ ﮐﻪ ﻋﺸﻖ ﺍﺭﺗﺒ&= #65166;ﻁ ﺯﻳﺎﺩﻯ ﺑﺎ ﻓﻠ&= #65204;ﻔﻪ ﻫﺎ ﻧﺪﺍﺭﺩ.ﮐﻪ = ﻓﻠﺴﻔﻪ ﺗﻔﮑّﺮﺍﺕ ﺫﻫﻨﻰ ﺍﺳ= ﺖ،ﻭﻋﺸﻖ ﺁثاﺭﻯ ﺍﺣﻮﺍA= 247;ﻰ ﻭﺭﻭﺍﻧﻰ،ﻭﻳA= 166;ﺍﺯﺭﻭﺡ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ &= #65165;ﺳﺖ.ﻭﺑﻘﻮﻝ ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65227;ﻘﻞ ﻭ ﻓﻠﺴﻔﻪ ﭘﺎﻯ = ﭼﻮﺑﻴﻦ ﺩﺍﺭﻧﺪ ﺭﺍﻩ ﻣ&= #65268;ﺮﻭﺩ،ﻭﻟﻰ ﺑﺴﺨﺘﻰ.ﻭﻧﻪ ﭼ&= #65262;ﻥ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ &= #65255;ﺘﻴﺠﻪ ﻋﺸﻖ ﺑﻤﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ،ﻭ ﮐﺸﺸﻬﺎﻯ ﻋﺎﻃ&#= 65236;ﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ = ﺩﺭ ﺷﻨﻴﺪﻥ ﺑﺸﺮﻁ &= #65165;ﺳﺘﻌﺪﺍﺩ، ﻳﻚ ﺷﺒﻪ ﺣﺘﻰ ﺭ= ﻩ ﺻﺪ ﺳﺎﻟﻪ ﻣﻴﺘ&= #65262;ﺍﻧﺪﺑﺮﻭﺩ.<o:p></o:p>= = 5227;ﺸﻖ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﺎ&= #65227;ث ﭘﻴﺪﺍﻳﺶ ﺳﻤﺖ &= #65255;ﻴﮑﻮﺋﻰ ﺗﺮﺑﻴﺘﻰ ﻭ ﺗﮑ&= #65166;ﻣﻠﻰ ﺩﺭ ﺗﻔﮑّﺮﻣﻴ= 5208;ﻮﺩ.ﭼﻮن عاﻳﺖ ﻭﻫﺪف عمیق ﻭﭘﺮ ﻣﻌʌ= 56;ﻰ ﻭﺑﺎ ﺍﺭﺯش ﺪﺍ&#= 65197;ﺩ.ﻭﺑﺎﻳﺪ ﻋﺸﻖ ﺭﺍ ﺑﻌﻨﻮ&= #65165;ﻥ ﻣﻈﻬﺮ ﻋﻤﻴﻖ ﺗ&= #65198;ﻳﻦ ﺗﺠﺮﺑﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﮑﻰ ﺍﻧﺴﺎﻥ ﺩﺍﻧﺴ&#= 65174;،ﮐﻪ ﺧﻴﻠﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﺗﻌﻤّﻘﻬﺎ= 5263; ﻓﮑﺮﻯ ﻭ ﻓﻠﺴﻔ&= #65264; ﺍﺳﺖ.ﺣﺘﻰ ﺍﮔﺮ = ﺟﻨﺒﻪ ﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ</= span> </spa= n>ﻭ ﻋﺎﻃﻔﻰ ﺩA= 165;ﺷﺘﻪ ﺑﺎﺷﺪ.ﭼﻮﻥ ﻋﺸ&= #65238; ﺗﻤﺮﮐﺰ ﻓﮑﺮﻯ &= #65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ،ﻳ= 5166; ﺣﺪّ ﺃﻗﻞ ﺍﺯ ﻓ&= #65212;ﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺮ&= #64400;س ﻣﻴﺒﺎﺷﺪ.ﻭﻣﻤ&#= 64401;ﻦ ﺍﺳﺖ ﺑﺎ ﺍﺩﺍﻣ&= #65258; ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﻭ = ﻭﻋﺸﻖ ﺑﺮﺍﻩ ﺍﻟﻬﻰ،= 5261;ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ،ﺑﻌﻘﻞ ﻟﺪﻧّﻰ ﻭ ﺻﻔﺎ&#= 65173; ﻭ ﺍﺧﻠﺎﻕ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ،ﮐﻪ ﺩ= 5197; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﭘﻴﺎﻣﺒﺮﺍﻥ &#= 65169;ﻮﺩﻩ ﺍﺳﺖ ﺑﺮﺳﺪ.ﺍﻟ&= #65170;ﺘﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ &= #65165;ﻣﺎﻣﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻭﺭﺳﻮﻟﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻣﺴﻴﺤﻰ ﺑﺎﺷﻨ&#= 65194; ﻳﺎﻣﺴﻠﻤﺎﻥ ﻭ&#= 65199;ﺭﺩﺷﺘﻰ،ﻫﻴᤥ= 9; ﮐﺪﺍﻡ ﺁﺧﻮﻧﺪ &= #65261;ﻧﺎﻥ ﻣﻔﺖ ﺧﻮﺭ ﻧﺒﻮ&= #65193;ه اﻧﺪ. ﻭ ﺑﺪﺳﺘﻮ&= #65197;ﺍﻟﻬﻰ ﺧﻮﺩ،ﻣﺄﻣﻮﺭA= 267;ّﺖ ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ &= #65197;ﺍ ﺑﻄﻮﺭ ﻧﺼﻴﺤﺖ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ.ﻭ= 4380;ﻮﻥ ﺟﺒﺮﻯ ﺩﺭ ﮐﺎﺭ = ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﺳ= ﺎﻟﻚ ﺭﺍﻩ ﺍﻟﻬﻰ،ﻋ= 5208;ﻖ ﻭ ﺩﺍﻭﻃﻠﺒﻰ ﻭ = ﻓﺪﺍﮐﺎﺭﻯ ﻭﺣﺘﻰ ﺟﺎﻥ ﮔﺬ&= #65207;ﺘﮕﻰ ﻟﺎﺯﻡ ﺩﺍﺭﺩ. ﺩ= ﺭ ﻭﺍﻗﻊ ﻟﺰﻭﻡ ﺯ&= #65255;ﺪﻩ ﺑﻮﺩﻥ ﺍﻧﺴﺎﻥ&#= 1548;ﺑﺮﺍﻯ ﻋﺸﻖ ﻭﺭﺯﻳﺪﻥ &= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ، ﺗﺎ ﺑﻤﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩ ﻭ ﺗﺠﻠّﻴﺎت اA= 247;ﻬﻰ ﺑﺮﺳﺪ.که ﻴﮕﺎ= 5255;ﻪ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻭﺃﻧﺒﻴﺎ ﺍﺯ ﺍ&= #65255;ﺴﺎﻥ،ﻫﻤﻴﻦ ﻳﻚ ﮐﺎﺭ ﻋﺸﻖ ﻭ= ﺭﺯﻯ ﺩﺭ ﺭﺍﻩ ﮐﺎﻣﻞ = ﻧﻮﻋﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﺗﺎ ﺷﺎﻳﺴﺘﮕﻰ ﻫﺎ&#= 65263; ﻧﻮﻋﻰ ﺑﻬﺘﺮﻯ &= #65169;ﺮﺳﺪ،ﻭﻧﻪ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 65255;ﺴﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264;، ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪه&#= 65259;ﺎ ﮐﻪ ﺟﺎﻭﺩﺍﻧﮕ&#= 65264; ﻣﻨﻔﻰ ﺩﺭ ﺻﺪﻫ&= #65166; ﻫﺰﺍﺭ ﻭﺣﺘﻰ ﻣ&= #65268;ﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺍﺳﺖ، ﺗﺎ &= #65193;ﻭﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﻳک ﺮﻭﺡ ﺑﻨﻮﻉ ﺑﺸ&= #65198;ﻯ ﻭ ﻫﻤﻴﻦ ﺷﻬﻮﺩ = ﻧﻬﺎﺋﻰ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺑﺮﺳﺎﻧﺪ . ﺗﺎ ﺷ= ;ﺎﻳﺪ ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ ﺑﺘﻮﺍ&#= 65255;ﺪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﺑﻮﻟﺎﻳﺖ ﻣﻬﺪ&#= 65263; ﻣﻮﻋﻮﺩ،ﮐﺎﺷA= 234; ﻧﻮﺭ ﺭﺣﻤﺎﻥ،= 5175;ﺎ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﻧﻴ&= #65200; ﺑﺎﻟﺎ ﺑﺮﻭﺩ.ﮐ&= #65258; ﺧﺪﺍ ﻣﻴﺪﺍﻧﺪ&#= 1548;ﭼﻘﺪﺭ ﮐﺮﺍﻣﺎﺕ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65169;ﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ.ﺍﮔﺮ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘل ا= 5166;ﻧﺴﺎﻥ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65193; که ﭽﻬﺎﺭ ﺑُﻌA= 194;ﻯ ﻣﻮﺟﻮﺩﻳّت ﻤA= 268;ﻴﺎﺑﺪ. ﮐﻪ ﺍﻧﺴﺎﻥ ﺳﻪ = ﺑﻌﺪﻯ ﺍﺳﺖ،ﻭ ﺣﻴﻮﺍ= 5255;ﺎﺕ ﺩﻭ ﺑﻌﺪﻯ ﻭ ﮔﻴ= ﺎﻫﺎﻥ </spa= n>ﻳﻚ ﺑﻌﺪﻯ ﻫA= 204;ﺘﻨﺪ.ﺩﺭ ﺣﻴﺎﺕ ﻭﺣﺮﮐﺖ &= #65261; ﻋﻘﻞ ﻟﻮﺍﻣﻪ ﻧ&= #65240;ﺎد ﺧﻮﻳﺸﺘﻦ،ﮐﻪ = 5169;ﺘﻮﺍﻧﺪ ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﺑ&= #65228;ﺪ ﭼﻬﺎﺭﻡ ﻧﻴﺰ ﺑﺮﺳ= ﻨﺪ.ﮐﻪ ﺗﺼﻮﺭﻯ ﺍﺯ ﺁﻥ = ﺯﻧﺪﮔﻰ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 65255;ﺪﺍﺭﻳﻢ.ﻭ ﭘس ﺍﺯ ﺁﻥ ﻧﻮﻉ = ﻧﻴﺰ، ﻫﻨﻮﺯ ﺯﻧﺪﮔﻰ &= #65259;ﺎﻯ ﭘﻨﺞ ﺑﻌﺪﻯ ﻭ ﺩ= ﻩ ﺑﻌﺪﻯ ﻭﺻﺪ ﺑﻌ&= #65194;ﻯ ﻭ ﺑﺎﻟﺎﺗﺮ ﺩﺭ = ﺍﻧﺘﻈﺎﺭ ﺭﻭﺡ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻣﺮﻭﺯ ﺑﺸﺮﻯ ﺷﺎﻫﺪ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺩﺭ= ;ﭘﻴش ﻤﻴﺒﺎﺷﺪ.ﮐﻪ ﺍ&= #65251;ﺮﻭﺯ ﺑﺠﺎﻯ ﻗﻬﻘﺮﺍ&#= 65263; ﻫﺴﺘﻰ ﻧﻮﻋﻰ،= 5169;ﺸﻬﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﺴّﺮ ﺧﻮﺩﺑﺎﻟﺎ ﺑﺮ&#= 65261;ﺩ.ﮐﻪ ﮔﻮﺋﻰ ﭼﻮﻥ ﻓﺮ&= #65207;ﺘﮕﺎﻥﻭﻣﺮﺍA= 175;ﺐ ﺍﻟﻬﻰ،ﻫﺴتی ʌ= 68;ﺮﺍ ﺯﻳﺮ ﭘﺎﻯ ﺧﻮﺩ = ﺩﺍﺭﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﻧ&= #65262;ﻉ ﺑﺸﺮﻳﺮﺍﻫﻰ ﺑ&#= 64401;ﻬﮑﺸﺎﻥ ﺭﺍﻩ ﺷﻴﺮﻯ ﻧﺨ&= #65262;ﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﮐﻪ ﺁﻧﺎ= ﻥ ﺍﺯ ﻧﻮﺭ ﻭ ﻓﮑﺮ= ﺳﺮﻳﻌﺘﺮ ﺣﺮﮐﺖ ﺧﻮﺍﻫﻨ&#= 65194; ﺩﺍﺷﺖ. ﻭ ﻟﺬﺍ ﻣ= ;ﺤﻤﺪ ﺁﻧﺎﻥ ﺭﺍ ﻓﺮﺷ&= #65176;ﻪ ﻭ ﻣﻠﺎﺋﻚ ﮔﻔﺘ&= #65258; ﺍﺳﺖ،ﮐﻪ ﻣﺎﻫ= 5268;ّﺘﻰ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ.<= o:p></o:p> = 5239;ﺮﻥ ﺑﻴﺴﺘﻢ ﻭ ﭘﻴﺸ&= #65198;ﻓﺖ ﻋﻠﻤﻰ،ﻭ ﻋﺼﺮ &#= 65175;ﺠﺰﻳﻪ ﻭ ﺗﺤﻠﻴﻞ ﻭﻧﮕ&= #65198;ﺍﻧﻴﻬﺎ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ &= #65165;ﺳﺖ ﻭﻟﻰ ﻋﺼﺮ ﻋﺸﻖ&= #65259;ﻢ ﻫﺴﺖ،ﮐﻪ ﻫﻨﻮ= 5199; ﺧﻴﻠﻰ ﻫﺎ ﺭﺍ ﺑ= ﺪﺍﻥ ﻣﺸﻐﻮﻝ ﮐﺮﺩﻩ &= #65165;ﺳﺖ.ﺍﻟﺒﺘﻪ ﻋﺸﻘﻬﺎﻯ ﺩﻧﻴ&#= 65262;ﻯ ﺯﺭﺃﻧﺪﻭﺯﻯ ﻭ&#= 65175;ﻮﺭﻡ ثرﻭﺕ ﻭ ﻟﺬﺕ ﺍ&#= 65203;ﺖ ﻭ ﻫﻤﻴﺸﻪ ﺑﻘﻮ&= #65245; ﻋﺮﻓﺎ،ﻗﻠﻴﻞ = 5251;ﻦ ﺍﻟﺂﺧﺮﻳﻦ،ﻳA= 166; ﺃﻧﺪﮐﻰ ﺍﺯ ﻣﺘ&= #65156;ﺧّﺮﻳﻦ ﺭﺳﻴﺪﻩ ﺑﺤﻴﺎ&#= 65173; ﺑﺸﺮﻯ،ﺩﺭ ﻭﻳ= 5166;ﻓﺘﻦ ﺭﺍﺯ ﺣﻴﺎﺕ، ﻭ&#= 65247;ﺰﻭﻡ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣی هستند.ﮐ= ;ﻪ ﺍﺯ ﺃﺯل ﺮﺍﻩﺩ&#= 65197;ﺍﺯی ﺮﺍ ﻃﻰ ﮐﺮﺩه ﺒ&= #65166;ﻣﺮﻭﺯ ﺭﺳﻴﺪه اﻧﺪ. ﻭ&#= 65259;ﻤﻴﺸﻪ ﻋﻬﺪ ﺍﻟﺴﺘﻰ ﺑ&= #65166; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﺩﺍﺷته اﻧﺪ. ﻭ &#= 65165;ﻟّﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻧﻴﺰﺁﻓﺮﻳﺪﻩ ﺷﺪﻧﻰ ﻧﺒﻮﺩه اﻧﺪ.ﭘس ﻗﺮﻥ ﺑ&#= 65268;ﺴﺘﻢ ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺭ= ;ﺍ،ﻫﻤﭽﻨﺎﻥ ﺑﺎﻳﺪ ﻗﺮﻥ ﻋﺸ&= #65238;ﻭﺍﻗﻌﻰ ﺩﺍﻧﺴﺖ.ﻭﻟﻰ ﮔ&= #65250; ﻧﺎﻡ ﺩﺭ ﺑﻴﻦ ﻋ= ﺸﻘﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ . ﺩﺭ= ﺧﻠﺎﻝ ﺟﻨﮓ ﺟﻬﺎﻧﻰ ﺩ&= #65261;ﻡ،ﮐﻪ ﺩﺍﺳﺘﺎﻧﻬﺎﻯ &#= 65227;ﺸﻖ ﺑﺎﺯﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65239;ﺮﺍﺭ ﮔﺮﻓﺖ، ﺩﺭ ﻧﺘ&#= 65268;ﺠﻪ ﺁثاﺭ ﺟﻨﮓ ﻭ ﺑ&#= 65248;ﺎﻳﺎﻯ ﺁﻥ،ﺍﻧﺴﺎﻥ ﺭ= 5165; ﺑﻤﻌﺎﻧﻰ ﻭ ﺻﻔ&= #65166;ﺕ ﺍﻧﺴﺎنی ﭽﻮﻥ = 5227;ﺸﻖ ﻭﻣﻌﻨﻰ ﺍﻧﺴﺎ&#= 65255;ﻴّﺖ،ﻭ ﻫﺪﻑ ﺍﺯ ﻭﺟﻮﺩ = ﺍﻧﺴﺎﻥ ﮐﺸﺎﻧﺪ، ﻭﻟﻰ &#= 65199;ﻭﺩ ﺁﺭﺍﻡ ﮔﺮﻓﺖ.ﻭ = ﺑﻌﺪ ﺍﺯ ﺟﻨﮓ ﻫﻤﻪ ﺩ= ﺭﺩﻫﺎ ﺁﺭﺍﻡ ﺑﻨﻈﺮ ﺁ&= #1605;د. ﺩﺭ ﺷﺮﻕ ﻧﻬﻀﺖ = ﺯﻧﺎﻥ ﻭ ﺗﻌﺪﺩ ﺯﻭﺟﺎ&= #65173; ﻭ ﺳﺘﻢ ﺑﺰﻧﺎﻥ&= #1548;ﻭ ﻣﺸﮑﻠﺎﺕ ﺍﺧﺘ&#= 65248;ﺎﻁ ﺩﻭ ﺟﻨس ﻭ ﻋﺸﻘ&= #65260;ﺎﻯ ﺁﺯﺍﺩ ﻭ ﺗﺠﺮب&#= 1607; هاﻯ،ﻭ ﻋﻘﺪﻩ A= 259;ﺎﻯ ﺭﻭﺍﻧﻰ ﻭ ﺍﻧﺤ&= #65198;ﺍﻓﺎﺕ ﺟﻨﺴﻰ ﻧﻈﺮ ﻋﻤ&= #65262;ﻡ ﺭﺍ ﺟﻠﺐ ﮐﺮﺩ. ﻭ= ;ﺩﻳﮕﺮ ﻋﺸﻖ ﺭﺍ ﻣﻨﻄﻘ&= #65258; ﺣﺮﺍﻡ ﻧﺪﺍﻧﺴ&#= 65176;ﻨﺪ. ﺍﻟﺒﺘﻪ &#= 65227;ﺸﻖ ﺷﻬﻮﺍﻧﻰ ﺩﻭﺟ&#= 65256;س ﺑﺮﺣﺴب ﻨﻈﺎﻡ &#= 65165;ﺯﺩﻭﺍﺝ ﻭﻋﺮف ﺠﺎﺭﻯ،A= 261;ﻟی همچناﻥ ﻋﺸﻖ ᥳ= 3;ﺯﺍﺩ ﻣﻄﺮﺡ ﺑﻮﺩ،ﮐ= 5258; ﻧﻴﺎﺯﻯ ﻫﻢ ﺑﻔ&= #65268;ﻠﺴﻮﻑ ﻧﺒﻮﺩ،ﮐﻪ ﻋﺸ= 5238; ﺭﺍ ﺗﻌﺮﻳﻒ ﮐﻨ&= #65194; ﻳﺎ ﻣﺤﺪﻭﺩﻧﻤ&#= 65166;ﻳﺪ.ﺁﻧﮕﺎﻩ ﻓﺮﺍﻭﺍﻥ ﺗﻌﺮ&#= 65267;ﻔﺎﺕ ﻣﻄﺮﺡ ﺷﺪ.ﻋﺸﻘ&= #65260;ﺎﻯ ﺟﺴﻤﺎﻧﻰ ﻫﻤﻴ&#= 65208;ﻪ ﺑﺒﻦ ﺑﺴﺘﻬﺎﻯ &= #65235;ﮑﺮﻯ ﻣﻴﺮﺳﺪ. ﺣﺘﻰ ﺍ= ﮔﺮ ﺷﮑﺴﺖ ﻫﻢ ﻧﺨﻮ&= #65197;ﺩ.ﺩﺭﺣﺎﻟﻴﮑ= 5258; ﺍﺯﺩﻭﺍﺝ ﻧﺎﺳ&#= 65262;ﺗﻰ ﻭﺟﺴﻤﺎﻧﻰ ﺑﺮ&#= 65187;ﺴﺐ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄ&#= 65264; ﻭﻣﻨﺎﻓﻊ ﺩﻭﻃ&#= 65198;ﻑ ﺑﺎﻳﺪ ﺑﺎﺷﺪ. ﻗ= ﻮﺍﻧﻴﻦ ﻣﺮﺑﻮﻃﻪ ﻧﻴﺰ &= #65169;ﺨﺎﻃﺮ ﺍﻃﻔﺎﻝ ﺍﺳﺖ،= 4400;ﻪ ﺑﻰ ﺳﺮﭘﺮﺳﺖ ﻧ&= #65170;ﺎﺷﻨﺪ.ﻭﺍﻟّA= 166; ﻋﺸﻘﻬﺎﻯ ﺍﻟﻬ&#= 65264; ﮐﻪ ﺿﺮﺭﻯ ﺑﮑﺴ&= #1740; ﻨﻤﻴﺮﺳﺎﻧﺪ.ﺣ&#= 65176;ﻰ ﺍﮔﺮ ﺗﻌﻬﺪ ﻋﺸ&= #65238; ﺟﺴﻤﺎﻧﻰ ﺩﺭ ﺳ&= #65166;ﻟﻚ ﻫﻢ ﺑﺎﺷﺪ،ﺗﺎ &#= 65211;ﻌﻮﺩ ﻣﺘﻮﺍﻟﻰ ﻣﻘﺎ&#= 65251;ﺎﺕ ﺭﻭﺣﻰ ﺩﺳﺖ ﺑﺪ&= #65259;ﺪ. <o:p></o:p> = 5247;ﻐﺖ ﻧﺎﻣﻪ ﻫﺎﻯ ﻓﻠ&= #65204;ﻔﻰ،ﺳﻪ ﺗﻌﺮﻳﻒ ﺍﺻﻠﻰ &= #65197;ﺍ ﺑﺮﺍﻯ ﻋﺸﻖ ﺩﺍ&= #65197;ﻧﺪ.ﻳﮑﻰ ﮐﺸﺶ ﺑﺮﺍﻯ ﺍﺷ&= #65170;ﺎﻉ ﻧﻴﺎﺯ ﻣﺎﺩﻯ،= 4400;ﻪ ﻫﻤﺎﻥ ﻫﻮس ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺁﻟﻮﺩﻩ ﺑﻌﻘﺪ&#= 65257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎﻯ ﻫﻤﮕﺎﻧﻰ ﺍﺳﺖ.&= #65193;ﻳﮕﺮ ﻋﺎﻃﻔﻪ ﻗﻠﺒﻰ&#= 1548; ﻫﻤﺮﺍﻩ ﮐﺸﺸﻬ&#= 65166;ﻯ ﻃﺒﻴﻌﻰ،ﮐﻪ ﺷ= 5166;ﻳﺪ ﺑﻬﺘﺮﻳﻦ ﻧﻮﻉ &= #65227;ﺸﻘﻬﺎﻯ ﺟﻨﺴﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ.ﮐﻪ ﻧﻮﻋﻰ ﭘﺮﺳﺘﺶ &= #65261; ﺗﺤﻤّﻞ ﺩﻳﮕﺮ= 5263; ﻭ ﺻﺒﻮﺭﻯ ﺩﺭ ﺁ= ﻥ ﻫﺴﺖ.ﮐﻪ ﺧﻮﺩ ﺗ= ﻤﺮﻳﻨﻰ ﺩﺭ ﺭﻭﺍﻥ ﺍﻧﺴ&= #65166;ﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺩﺭ&= #65183;ﻪ ﺍﻯ ﺍﺯ ﺗﺰﮐﻴﻪ = ﻧﻔس. ﻭﻟﻰ ﻣﻤﮑﻦ ﺍﺳ&= #65174; ﺩﺭﻣﻘﺎﺑﻞ ﻋﻘ&#= 65194;ﻩ ﻫﺎﻯ ﺩﻳﮕﺮﻯ ﭘ&= #65268;ﺪﺍ ﺷﻮﺩ،ﮐﻪ ﺧﻄﺮ= 5255;ﺎﮐﺘﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺳﻮ= ﻡ ﺍﻳﻨﮑﻪ ﻫﺮﮔﻮ&#= 65255;ﻪ ﺳﺨﺖ ﮔﻴﺮﻯ ﻋﻠ&= #65268;ﻪ ﺧﻮﺩﺧﻮﺍﻫﻰ ﺍ&#= 65203;ﺖ.ﭼﻪ ﺩﺭ ﻋﺸﻘﻬﺎﻯ ﺟ&= #65204;ﻤﻰ ﻳﺎ ﻋﺸﻘﻬﺎﻯ ﻣ&= #65248;ﮑﻮﺗﻰ.ﺑﺨﺼﻮ= 5209; ﺁﻧﭽﻪ ﺳﺎﻟﻚ ﻧ&= #65208;ﺎﻥ ﻣﻴﺪﻫﺪ.ﻭ ﻋﺸﻖ = ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺩ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5169;ﺪﻭﻥ </spa= n>ﮐﻮﺗﺎﻫﻰ ﻭʄ= 00;ﻢ ﮐﺎﺭﻯ ﻭﻋﺪﺍﻟ&#= 65174; ﮐﺎﻣﻠﺎ ﺍﻧﺴﺎ&#= 65255;ﻰ،ﻭ ﺗﻌﺪﻳﻞ ﺫﺍﺕ ﺣ&= #65268;ﻮﺍﻧﻰ ﺑﺬﺍﺗﻰ ﺍﻟﻬﻰ &= #65165;ﺳﺖ. ﻭ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻣ= ;ﺨﺎﻟﻒ ﻭ ﺿﺪ ﺧﻮﺩ ﺧﻮﺍ= ﻫﻰ ﻭ ﺍﻧﺎﻧﻴّﺖ ﺍ&#= 65203;ﺖ.ﺍﻟﺒﺘﻪ ﺗﻨﻮﻉ ﺗﻌﺮﻳﻒ &= #65227;ﺸﻖ ﺑﺴﺘﻪ ﺑﺘﻔﺎﻭ&#= 1578; هاﻯ ﻣﻘﺎﻡ ﺗﮑ= 5166;ﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮﮐس ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5165;ﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺑﺎ ﺗﻮﻟﺪ ﻓﻌﻠ&= #65264; ﭘﺎﮐﺴﺎﺯﻯ ﺟﺰ&#= 65163;ﻰ ﻳﺎ ﮐﻠّﻰ ﺭﻭﺍ&#= 65253; ﺁﻟﻮﺩﻩ &#= 65191;ﻮﺩ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﻟﺬﺍ ﺗﻔﺎﻭﺕ ﺗﻌﺮﻳ&#= 65234; ﻋﺸﻖ ﻧﺰﺩ ﺍﻓﻠ&= #65166;ﻃﻮﻥ ﺑﺎ ﻓﺮﻭﻳﺪ ﻓﺮ&= #65165;ﻭﺍﻥ ﺍﺳﺖ.ﺧﻮﺩ ﻋﺸﻖ = ﻧﻴﺰ ﺗﻔﺎﻭﺕ ﺩﺭ ﺩﺭ&= #65183;ﺎﺕ ﺩﺍﺭﺩ،ﭘس ﺗﻔA= 166;ﻭﺕ ﻋﻘﻠﻰ ﻭ ﺗﻔﺎﻭ&= #65173; ﻋﺸﻘﻬﺎ،ﮐﺎﺭ = 5251;ﺤﺪﻭﺩ ﮐﺮﺩﻥ ﺗﻌﺮﻳﻒ &= #65193;ﺭﺳﺖ ﻋﺸﻖ ﺭﺍ ﻣﺤﺎﻝ = ﻣﻴﻨﻤﺎﻳﺪ.ﻣﮕ&#= 65198; ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﮐﻪ ﺳﺎﻟﻚ ﺩﺍﻭ&= #65219;ﻠﺐ ﮔﺬﺷﺖ ﻭ ﻓﺪﺍﮐ&= #65166;ﺭﻯ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65191;ﻮﺩ ﺑﺎﺷﺪ. ﻋﺸ= ﻖ ﭼﻮﻥ ﻧﻮﺭﻳﺎﺳ&#= 65174;،ﮐﻪ ﻫﻢ ﺁﻧﺮﺍ ﻣﻴﺘ&= #65262;ﺍﻥ ﺩﻳﺪ ﻭﺍﺣﺴﺎس &#= 64400;ﺮﺩ ﻭﻫﻢ ﺍﺯ ﻣﺎﻫﻴ&= #1617;ﺖ ﺍﻳﻦ ﻧﻮﺭ ﺑﻰ ﺧ= ﺒﺮ ﻫﺴﺘﻴﻢ.ﺩﺍﻧﺘ&#= 65258; ﺍﻳﻦ ﻋﺸﻖ ﺭﺍ ﻧ= ﻴﺮﻭﻯ ﺑﺰﺭﮒ ﻫﺴﺘﻰ ﻣ&= #65268;ﺪﺍﻧﺪ ﻳﺎ لاﺭﻭس ﻓﻮ@= 400;ﻮ ﻣﻴﮕﻮﻳﺪ،ﻣﺮA= 193;ﻡ ﺍﮔﺮ ﺍﺯ ﻋﺸﻖ ﭼ= ﻴﺰﻯ ﻧﻤﻴﺪﺍﻧﺴﺘﻨ= 5194;،ﻧﻤﻰ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺣ&#= 65166;ﺿﺮ ﺑﻔﺪﺍﮐﺎﺭﻯ ﮔ&#= 65198;ﺩﻧﺪ.ﭼﻮﻥ ﻣﺮﺍﺗﺐ ﻋﺸﻖ ﺭ&= #65165;ﺯ ﻫﺴﺘﻰ ﻭ ﺧﻠﻘﺖ&= #1548;ﺩﺭ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ &= #65165;ﻧﻮﺍﻉ ﻭ ﮊﻧﺘﻴﮑﻬﺎﻯ &= #65197;ﻭﺣی اﻧﺴﺎﻧﻬﺎ ﻭﺟ= 5262;ﺩ ﺩﺍﺭﺩ.ﺑﺪﻭن ا= 5267;ﻦ ﮐﺸﺶ ﻃﺒﻴﻌﻰ ﺩ&= #65197;ﺍﻧﺴﺎﻧﻬﺎ ﺍﺳﺖ، ﭼﻪ ﺟﻨﺒ&#= 1588;ی ﺒﺎﺷﺪ ﻳﺎ ﺑﻬﺮ = ﺩﻟﻴﻞ ﺩﻳﮕﺮ،ﻣﺎﻧﻨA= 194; ﺭﺍﺑﻄﻪ ﺧﺎﻧﻮ&#= 65165;ﺩگی ﻮ ﻗﺒﻴله اﻯ ﻭ &#= 65251;ﻠّﻰ ﻳﺎ ﺍﻳﺪﺋﻮﻟﻮ&#= 64394;ﻳﻬﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ.ﺣﺮ&#= 64400;ﺖ ﺗﮑﺎﻣﻠﻰ ﻫﻤﻪ &= #65259;ﺴﺘﻰ ﺍﺯ ﻣﺎﺩﻩ ﺯﻧﺪ&= #65257; ﻳﺎ ﻣﺮﺩﻩ ﺑﻨﻈ&= #65198; ﻣﺎ، ﺑﺴﻮﻯ ﺗﮑ&#= 65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﭘﻴﺶ ﻣ&= #65268;ﺮﻭﻧﺪ.ﻭﺩﺭ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﺳ&= #65166;ﻟﻚ ﮐﻨﺘﺮﻝ ﻧﻔس ﻭ&#= 65259;ﻮس ﺑﻨﻤﺎﻳﺪ،ﻫﻤ@= 381;ﻨﺎﻥ ﺩﺭ ﻣﺴﻴﺮ ﻃﺒﻴ&= #65228;ﺖ ﻫﺴﺖ.ﺯﻳﺮﺍ ﺗﮑ&= #65166;ﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺳﺖ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261;ﻣﺪﺑّﺮﺍﺭﻭʋ= 65;ﺡ ﺍﺳﺖ.ﻭ ﺍﻧﺴﺎﻧ&= #65260;ﺎ ﺗﻨﻬﺎ ﻣﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺑﺎ ﺳﺮﮐﺸﻰ ﻫﺎ = ﮐﺎﺭ ﻣﺮﺍﺗب اﻟﻬﻰ = 5197;ﺍ ﻟﻨﮓ ﮐﻨﻨﺪ. ﺁﻧ= ﮕﺎﻩ ﺧﻮﺩ ﺩﻭﭼﺎﺭ ﮐ&= #65166;ﺭﻣﺎﻫﺎ ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷ&#= 65176;ﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎﻯ ﻧﻮﻋﻰ،ﺩﺭ ﺟﻬ= 5256;ّﻢ ﺟﻬﺎﻥ ﭘﺮ ﻋﺬﺍ&= #65167; ﻣﻴﺸﻮﻧﺪ ﻭ ﻳﺎ = ﻣﻴﺘﻮﺍﻧﻨﺪ ﭼﻨﻴﻦ ﺍﺭﺍﺩﻩ &= #64400;ﻨﻨﺪ ﮐﻪ ﺍﺯ ﺧﻮﺩ ﻫﻴ= ﭻ ﺍﺭﺍﺩﻫﺎﻯ ﻧﮑ&#= 65256;ﻨﺪ،ﻣﮕﺮ ﺩﺭﺭﺍﻩ ﺭﺳﻴﺪ&#= 65253; ﺑﺨﺪﺍ،ﺑﻌﺪ ﺍ= 5199; ﺷﻨﺎﺧﺖ ﭘﻴﺮ ﮐ&= #65166;ﻣﻞ،ﻭﺭﺍﻩ ﺩﺭﺳﺖ ﺍﻟﻬﻰ،= 5261;ﻧﻪ ﺑﺮﺣﺴﺐ ﻧﻈﺮ ﺁ&= #65191;ﻮﻧﺪﻫﺎ ﻭﮐﺸﻴﺸﺎﻥ ﺟﺎ&#= 65259;ﻞ ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬ&= #65264; ﻭ ﺭﻭﺡ.ﮐﻪ ﺟﺰ ﺷ= ;ﺮﻙ ﻭﻗﻬﻘﺮﺍﻯ ﺣﻴ&#= 65262;ﺍﻧﻰ ﻧﻴﺴﺖ.ﺣﺘﻰ ﺍﮔ&= #65198; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭ&= #65199;ﻫﺎ </spa= n>ﺻﺎﺋﻢ ﻭ ﺷﺒA= 260;ﺎ ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ. = ﺯﻳﺮﺍ ﺷﺮﻙ ﺑﻴﺸﺘﺮ ﮐ&= #65198;ﺩه اﻧﺪ، ﮐﻪ ﺁﺧﻮ= 5255;ﺪﭘﺮﺳﺘﻰ ﻳﺎﺍﺑﻠﻴس ﭙﺮ= 5203;ﺘﻰ ﻗﺸﺮﻯ ﮐﺮﺩه ا= 5255;ﺪ. ﻋﺸﻘﻬﺎﻯ ﻏﻴﺮ &= #65165;ﻟﻬﻰ ﺃﻏﻠﺐ ﺑﺮﺳﺒﻴ&#= 65246; ﻋﺎﺩﺕ ﻭ ﺗﻌﻠﻴ&= #65250; ﻭﺗﻠﻘﻴﻦ ﻏﻠﻂ&#= 1548;ﻭﮔﺎﻫﻰ ﻣﻨﺎﻓﻊ ﻳﮑﻄﺮ&#= 65235;ﻪ ﭘﺎ ﺩﺭ ﻣﻴﺎﻧﻰ = ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍﻟﺒﺘﻪ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ ﻧﻴﺰ ﺑﺮﺍﻯ ﺍﻧ&= #65204;ﺎﻥ،ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﻋﻘﻞ &= #65251;ﺎﺩﻯ ﺍﻭ ﺗﮑﻤﻴﻞ ﻣﻴ&= #65208;ﻮﺩ،ﮐﻪ ﺩﺭ ﺳﻦ25 ﺳﺎ= ﻟﮕﻰ ﺁﺧﺮﻳﻦ ﺳﻠّﻮ= 5245; ﺷﺒﮑﻪ ﻋﺼﺒﻰ ﻭ&= #65251;ﻐﺰ ﺍﻧﺴﺎﻥ ﺁﻣﺎﺩ&#= 65257; ﻣﻴﺸﻮﺩ.ﮔﺮﭼﻪ &= #65197;ﻭﺯﺍﻧﻪ ﻧﻴﺰ ﺩﻭﻳﺴﺖ ﻫ&= #65200;ﺍﺭ ﺳﻠّﻮﻝ ﮐﻮﺭﺗ= 4401;س ﺯﻳﺮ ﭘﻴﺸﺎﻧﻰ &= #65165;ﻧﺴﺎﻥ ﻣﻴﻤﻴﺮﻧﺪ.ﭼﻮ&#= 65253; ﺩﺭ ﺗﺮس ﻭﺧﻄﺮ &= #65261; ﻓﺸﺎﺭ ﻭ ﺳﺘﻢ ﺩ= ﻳﮕﺮﺍﻥ،ﻭﻃﺒA= 268;ﻌﺖ ﭼﻮﻥ ﺯﻟﺰﻟﻪ ﻭ&= #65251;ﺮﮒ ﻭﺍﻟﺪﻳﻦ ﺑﺮﺍ&#= 65263; ﺍﻃﻔﺎﻝ ﮐﻮﭼﻚ&#= 1548; ﮐﻪ ﺳﻠّﻮﻟﻬﺎ= 5263; ﺑﻴﺸﺘﺮﻯ ﻧﻴﺰ &= #65251;ﻴﻤﻴﺮﻧﺪ.ﮔﺮ= 4380;ﻪ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﮐثر ᥴ= 5;ﻳﻦ ﺳﻠّﻮﻟﻬﺎﻯ ﻋ= 5212;ﺒﻰ ﺑﺎﺯ ﺯﻧﺪﻩ ﻣﻴ&= #65208;ﻮﻧﺪ ﺯﻳﺮﺍ ﺳﻠّﻮﻟ= 5260;ﺎﻯ ﻋﺼﺒﻰ ﺩﺭ ﻣﺮﮒ = ﺟﺎﻧﺸﻴﻦ ﻧﺪﺍﺭﻧﺪ، ﮐﻪ &#= 65193;ﻳﮕﺮ ﺳﻠّﻮﻟﻬﺎﻯ ﺗ= 5254; ﺩﺍﺭﻧﺪ ﺗﺒﻠﻴ&#= 65232;ﺎﺕ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 1740; ﻮ ﺑﺎ ﺗﺒﻠﻴﻐﺎ&= #65173; ﺧﻮﺩ ﺳﺮ ﺍﻧﺴﺎ&= #65253; ﻏﻴﺮ ﺍﻟﻬﻰ،ﺑ= 5166;ﻋث ﭘﻴﺪﺍﻳﺶ ﻫﻴﺴ&#= 65176;ﺮﻯ ﺟﻤﻌﻰ ﻭ ﻧﻴﺎﺯ = ﺯﻣﺎﻥ ﺑﻔﺮﻫﻨﮓ ﺩﻳﮕ&#= 65198; ﺭﻭﺍﻧﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻣﺤﺮﻙ ﻫﺴﺘﻰ ﻋ&= #65208;ﻖ ﻃﺒﻴﻌﻰ ﻣﺎﺩﻯ</= span> </spa= n>ﺍﺳﺖ،ﭼﻮﻥ ᥶= 3;ﺎﺫﺑﻪ ﺩﻭ ﻗﻄﺐ ﻣﺨﺎﻟ&= #65234; ﻣﻐﻨﺎﻃﻴﺴﻰ، = 5267;ﺎ ﻫﻢ ﺯﻳﺴﺘﻰ ﺫﺭ&= #65165;ﺕ ﻣﺎﺩﻩ ﻭ ﺿﺪ ﻣﺎ= ﺩﻩ ﺩﺍﺧﻞ ﻫﺴﺘﻪ ﺃ&= #65175;ﻢ.ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻣﺘﻮﺟ&#= 1617;ﻪ ﻓﺮﻕ ﻋﺸﻘﻬﺎ،= 5169;ﺨﺼﻮﺹ ﺷﻨﺎﺧﺖ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ ﻧﺸﻮﺩ، ﭼﻮﻥ ﺩ&#= 65267;ﮕﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #65227;ﺸﻖ ﻏﺮﻳﺰﻯ ﻣﻴﻤﺎ&#= 65255;ﺪ ﮐﻪ ﻃﺒﻴﻌﻰ ﺑﻨ&= #65224;ﺮ ﻣﻴﺮﺳﺪ ﻭﻟﻰ ﺑ&= #65220;ﺒﻴﻌﺖ ﻭﻓﻄﺮﺕ ﺷﺨﺺ ﻭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65219;ﺒﻴﻌﻰ ﻣﺮﺑﻮﻁ ﻧﻴﺴﺖ &= #64344;س ﻗﻬﻘﺮﺍﺋﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻭﻓﻄﺮﺕ ﺍﻧﺴﺎﻥﺑﺮﺍﻯ= 5175;ﮑﺎﻣﻞﺍﺳﺖﻭ᥽= 5;ﻪﻗﻬﻘﺮﺍ. <o:p></o:p> = 5169;ﺎﻟﺰﺍﻙ ﻣﻴﮕﻮﻳﺪ،ﻋﺸA= 238; ﺗﻠﻔﻴﻖ ﻧﻴﺎﺯ &= #65235;ﻬﻢ ﺍﺣﺴﺎﺳﺎﺕ ﻭﻭ&#= 65183;ﺪﺍﻥ ﻭ ﻓﮑﺮ ﺍﺳﺖ. ﺩﺭ= ;ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ ﻏﻴﺮ ﺳﻠ&= #65262;ﮐﻰ،ﺍﻟﺒﺘﻪ ﺍﺣﺴﺎﺳﺎﺕ ﻭﻭ&#= 65183;ﺪﺍﻥ ﻭ ﺗﻔﮑّﺮ ﺷﺨﺺ&#= 1548;ﺍﺣﺘﻴﺎﺝ ﺯﻳﺎﺩﻯ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺗﻠﻔﻴﻖ ﻋﺸﻖ ﺭ&= #65165; ﺑﺎ ﺍﺣﺴﺎﺳﺎﺕ &= #65261;ﺗﻔﮑّﺮﺍﺕ ﻭﻭﺟﺪﺍﻧﻴّﺎA= 173; ﺷﺨﺺ ﺑﻨﻤﺎﻳﺪ.&= #65261;ﻟﻰ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﻋﺸﻖ ﺧﺎﻟﺺ ﻣﻴ&= #65252;ﺎﻧﺪ.ﻭ ﺑﮑﻠّﻰ ﺳﺎﻟﻚ &#= 65175;ﻤﺎﻡ ﺍﺣﺴﺎﺳﺎﺕ ﺷﺨ&#= 65212;ﻰ ﻭﺗﻔﮑّﺮﺍﺕ ﺧ= 5262;ﺩﺭﺍ،ﮐﻪ ﻫﻤﻪ ﻧﻔﺴﺎﻧﻰ &= #65261; ﺁﻟﻮﺩﻩ ﺑﻨﻔس &#= 65165;ﻣّﺎﺭﻩ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ،ﻭﺣﺘﻰ ﻭﺟﺪﺍﻥ ﻣﻮﺭﺩ &= #65239;ﻀﺎﻭﺕ ﺑﺮﺍﻯ ﺍﻧﺘﺨﺎ&#= 65167; ﻣﻮﺿﻮﻋﺎﺕ ﻭ ﺍ&= #65211;ﻮﻝ ﻭ ﻏﻴﺮﻩ ﺭﺍ،ﻳ&#= 65242; ﺑﺎﺭﻩ ﺩﺭ ﺗﺨﻠ&= #65268;ﻪ ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65261;ﺗﺮﻙ ﮔﺬﺷﺘﻪ ﻫﺎ ﻭ ﺣ= ﺎﻝ ﺭﻫﺎ ﻣﻴﮑﻨﺪ.ﻭ&= #65183;ﺰ ﺩﺭ ﻧﻘﻄﻪ ﺗﻔﮑ&= #1617;ﺮ ﻭﺗﻤﺮﮐﺰ ﺳﻠﻮ&#= 64400;ﻰ ﺧﻮﺩ، ﭼﻪ ﺻﻮﺭ&#= 65173; ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﮐﻪ = 5187;ﻀﻮﺭ ﺫﻫﻨﻰ ﻭ ﺗﺮﺳﻴ&= #65250; ﻫﺮ ﺑﺎﺭ ﺁﻥ ﺻﻮ= ﺭﺕ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﻣ= ﻴﻨﻤﺎﻳﺪ ﮐﻪ ﻫﺮ ﺭﻭﺯ ﺑﻘ= ﻮﻝ ﻣﻮﻟﺎ ﻋﻠﻰّ،A= 169;ﺎﻳﺪ ﺑﻬﺘﺮ ﻭﮐﺎﻣﻠ&#= 65176;ﺮ ﺍﺯ ﺩﻳﺮﻭﺯ ﺑﺎ&= #65207;ﺪ.ﮐﻪ ﺩﻳﺮﻭﺯ ﻣﻘﺒﻮ&#= 65245; ﺍﻟﻬﻰ ﺍﺳﺖ ﻭﻟ&= #65264; ﺍﻣﺮﻭﺯ ﻣﺮﺩﻭ&#= 65193;ﻣﻴﺒﺎﺷﺪ.ﭘس ﻋﺸﻖ ﺍﻟﻬﻰ ﺳﺎ&= #65247;ﻚ ﺧﺎﻟﺺ ﺍﺳﺖ،ﻭ &#= 65231;ﻴﺮ ﻗﺎﺑﻞ ﺗﻮ= ;ﺿﻴﺢ ﺑﺪﻳﮕﺮﺍﻥ. ﭼﻮ&= #65253; ﺗﻮﺿﻴﺢ ﺁﻥ،ﻳ= 5228;ﻨﻰ ﺑﺎﺯﮔﺸﺖ ﺩﻭﺑ&#= 65166;ﺭﻩ ﺑﺨﺎﻃﺮﺍﺕ ﻭ ﺍ&= #65187;ﺴﺎﺳﺎﺕ ﻭ ﺍﻟﻔﺎﻅ ﻭﮐﻠ&= #65252;ﺎﺕ ﻭ ﺍﺻﻮﻝ ﻣﻘﺒﻮ&= #65245; ﺩﻳﮕﺮﺍﻥ،ﮐﻪ = 5203;ﺮﺍﺳﺮ ﺩﺭﺳﺖ ﺁﻧﻬﺎ ﻧ&= #65166;ﺩﺭﺳﺖ ﺍﺳﺖ،ﻳﺎﻫﺮﮔA= 200; ﺳﺎﻟﻚ ﺭﺍ ﺑﺨﺪ&= #65165; ﻧﻤﻴﺮﺳﺎﻧﺪ،A= 261;ﻧﻮﻋﻰ ﻫﻢ ﺷﺮﻙ ﺍﺳﺖ.ﭘ= س ﻫﺮﮐس ﺑﺨﻮﺍﻫ= 5194; ﺍﻳﻦ ﻋﺸﻖ ﺧﺎﻟ&= #65210; ﺭﺍ ﺑﺒﻴﻨﺪ،ﺧ= 5262;ﺩ ﺩﺭ ﺳﻠﻮﻙ ﻭﺍﻗ&= #65228;ﻰ ﻣﺸﮑﻞ ﺑﺮﺍﻯ ﺍ&= #65255;ﺴﺎﻥ ﻏﻴﺮ ﻣﺴﺘﻌﺪ ﻭ&= #65231;ﻴﺮ ﺟﺪّﻯ ﻭ ﺑﺪﻭﻥ &= #65227;ﺸﻖ ﺧﺴﺘﮕﻰ ﻧﺎﭘﺬ&#= 65267;ﺮ ﻭﺻﺒﻮﺭﺑﺴﻴﺎ= 5197; ﺩﺭﺩﻧﺎﻙ ﻗﺎﺑ&#= 65246; ﺍﺳﺘﻔﺎﺩﻩ ﻧﻴ&#= 65204;ﺖ.ﮐﻪ ﺧﻮﺩ ﺑﺎﻳﺪ ﺑﺮ&= #65261;ﺩ ﻭ ﺗﺤﻤّﻞ ﮐﻨﺪ &= #65261; ﺑﺒﻴﻨﺪ.ﺗﺎﺯﻩ &= #65259;ﻔﺖ ﻣﺮﺣﻠﻪ ﺳﻠﻮﻙ &= #65197;ﺍ ﻫﻤﻪ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﻃﻰ ﮐﻨﻨﺪ.ﻭ ﺻﺒ= ﺮ ﺃﻳّﻮﺏ ﻣﻴﺨﻮ= 5165;ﻫﺪ ﮐﻪ ﺍﻓﺴﺎﻧﻪ ﻫ&= #65166;ﻯ ﺍﻭ ﻣﻌﺮﻭﻑ ﺍﺳ&= #65174;. ﻳﺎ ﻫﻤﺎﻥ ﺫﻭﺍ&= #65247;ﻨﻮﻥ ﻗﺮﺁﻥ ﻳﺎ ﺯﻧﻮ&= #65253; ﻧﻮ ﺍﻓﻠﺎﻃﻮﻥ&#= 1548; ﺑﻨﺎﻡ ﺍﻓ= ;ﻠﻮﻃﻴﻦ ﻳﻮﻧﺎﻧﻰ ﺃﻫﻞ &= #65165;ﺳﮑﻨﺪﺭﻳﻪ،ʄ= 00;ﻪ ﺑﻴﻮﻧﺎﻥ ﻭﺭﻡ &= #65197;ﻓﺖ.ﻭ ﻋﺬﺍﺏ ﺩﻭﺭﻩ ﺳ&= #65248;ﻮﻙ ﺍﻭ ﺭﺍ ﻫﻴﭻ ﮐس = ﻃﺎﻗﺖ ﻧﺪﺍﺷﺖ.ﻭﻟﻰ ﭘ&= #1587; ﺍﺯ ﭘﺎﻳﺎﻥ ﺳﻠ&= #65262;ﻙ، ﻫﻴﭻ ﺑﻠﺎ ﻭﺯﺣ&= #65252;ﺘﻰ ﻧﻴﺴﺖ. ﮐﺎﻣﻞ ﺍ= ﻟﻬﻰ ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ،ﮐﻪ ﺣﺘﻰ &#= 65255;ﺎﺩﺭﺳﺖ ﺍﺗﻔﺎﻗﻰ ﮐﻠﺎ&#= 65249; ﺍﻭ ﺑﻘﻮﻝ ﭘﻴﺎ&= #65251;ﺒﺮ،ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺩ&= #65197;ﻳﺎﻓﺖ ﮐﻨﻨﺪﻩ ﺩﺳﺘﻮ&#= 65197; ﻏﻠﻂ،ﺑﺎﺯ ﺩﺭ= 5203;ﺖ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍ&= #65211;ﻞ ﺍﻃﺎﻋﺖ ﻣﻬﻢ ﺍ&= #65203;ﺖ،ﻭﻧﻪ ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ &= #65165;ﻃﺎﻋﺖ.ﺍﻟﺒﺘ= 5258; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺗﻮﺻﻴﻒ ﻭ ﺗﻌﺮ&= #65267;ﻒ ﺧﻮﺩ ﺍﺯ ﻋﺸﻖ ﻭ= ﺩﻳﮕﺮ ﺍﺣﻮﺍﻝ ﺧﻮﺩﺭ&#= 65165;ﺑﺎﻟﻔﺎﻅ ﺩﺭﻣﻴﺂﻭﺭﺩ.ﻭ&#= 65175;ﻨﺰﻳﻞ ﻣﻨﻄﻘﻰ ﭼﻮﻥ ﺗ&= #64401;ﻠّﻢ ﺑﺰﺑﺎﻥ ﮐﻮﺩﮐ&#= 65166;ﻥ ﻭﻋﻮﺍﻡ ﺩﺭ ﻣﻰ = ﺁﻭﺭﺩ.ﻭﺷﻨﻴﺪ&#= 65253; ﺍﻳﻦ ﺗﻌﺮﻳﻒ ﻭ&= #65175;ﻮﺻﻴﻒ ﻋﺸﻖ ﺍﻟﻬﻰ،ﮐ= 5166;ﺭﺳﺎﺯ ﺷﻨﻮﻧﺪﮔﺎﻥ ﻧ&#= 65252;ﻰ ﺑﺎﺷﺪ ﺑﻠﮑﻪ ﺑ&= #65166;ﻳﺪ ﺧﻮﺩ ﺑﺮﻭﻧﺪﻭ&#= 64404;ﻨﺞ ﺷﺎﻳﺎﻥ ﺭﺍﺩﺭ &= #65197;ﻧﺞ ﻓﺮﺍﻭﺍﻥ ﺧﻮﺩ &= #64344;ﻴﺪﺍ ﮐﻨﺪ ﮐﺎﺭﻯ ﮐﻪ = ﻫﺮﮐس ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺑﺎﻳﺪ ﺁﺯﻣﺎﻳ&#= 1588; ﺁﻧﺮﺍ ﺑﮑﻨﺪ.ﮐ&= #65258; ﺩﺭﭼﻪ ﺣﺪّﻯ ﮐ&#= 65252;ﺎﻟﺎﺕ ﺩﺭ ﺳﻮﺍﺑﻖ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺩﺍ&= #65207;ﺘﻪ،ﮐﻪ ﺷﺎﻳﺪ ﭼﻨﺪ ﻗﺪ&= #65251;ﻰ ﺑﺮﺣﺴﺐ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻘﻮّﻩ ﺳﺮ= 5255;ﻮﺷﺘﻰ ﺧﻮﺩ ﺑﺎﻟﺎﺗﺮ &= #65169;ﺮﻭﺩ.ﻭﺍﻟّﺎ ﺑﺪﻭﻥ ﺍﻳﻦ ﺗﺠ&= #65198;ﺑﻪ ﺷﺨﺺ ﺗﻤﺎﻣﻰ ﺍ&= #65255;ﺴﺎﻧﻬﺎی غیر ﺳﺎﻟک پس ا= ;ﺯ ﻣﺮﮒ ﺩﻭﭼﺎﺭ ﮐ&= #65166;ﺭﻣﺎﻫﺎ ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷ&#= 65176;ﻪ ﻫﺎﻯ ﻧﻮﻋﻰ ﺧﻮ&= #65193; ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﮐ&= #65258; ﺳﺮﺍﺳﺮ ﺩﺭ ﺣﺴ&= #65198;ﺕ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﺳﺎﻟﻪ،ﻳﺎ ﭼﻨﺪ ﻣﻴﻠﻴﻮﻥ &= #65203;ﺎﻟﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺑ= ﺎﻟﺰﺍﻙ ﺍﺿﺎﻓﻪ ﻣﻴﮑﻨ&#= 65194;،ﮐﻪ ﻋﺸﻖ ﮐﻠﻴﺪ ﻫﺮ = ﻋﻠﻢ ﻭ ﻓﻬﻢ ﺩﺭ ﺯﻧﺪ= ﮔﻰ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﻋﺸ= ﻖ ﻭﺍﺻﻞ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻣﻴﺴّ= 5198; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﻋﻠﻢ ﻟﺪﻧّﻰ ﻭ &= #65207;ﻬﻮﺩﻯ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﺳ&= #65174;.ﻭﻧﻪ ﻋﻠﻮﻡ ﺑﺸﺮﻯ ﻭ&= #65251;ﺎﺩﻯ،ﮐﻪ ﺗﻘﺮﻳﺒﺎ ﻫﻤﻪ &= #65251;ﻴﺘﻮﺍﻧﻨﺪ ﺑﻴﺎﻣﻮﺯﻧﺪ ﺍ&#= 64404;ﺮ ﭘﻴﮕﻴﺮﻯ ﮐﻨﻨ&#= 65194;. ﻭﻟﻰ ﭘﺮﻭﺳﺖ ﻣ&= #65268;ﮕﻮﻳﺪ،ﻋﺸﻖ ﻭﻫﻤﻰ ﺑﻴﺸﺘﺮ &= #65255;ﻴﺴﺖ.ﻭﻫﻤﺎﻥ ﻃﻤﻊ ﺗﻤﻠّﻚ ﺩ&#= 65267;ﮕﺮﻯ ﺍﺳﺖ،ﮐﻪ ﻋﻤﻠ= 5264; ﻫﻢ ﻧﻴﺴﺖ.ﭼﻮن عشق ﺗﻤﻠّﻚ ﻣʋ= 88;ﺒﻮب ﺰﻥ ﻳﺎﻫﺮﺳﻮﮊ&#= 65257; ﺩﻳﮕﺮ ﺍﺳﺖ.ﻭ ﺗ= ﻮﻟﺴﺘﻮﻯ ﻧﻮﺩ ﻭﻧﻪ ﺩﺭ ﺻ= ﺪ ﺷﺮﺍﺭﺕ ﻣﺮﺩﻡ &= #65165;ﺯ ﺁﻥ ﻋﺎﻃﻔﻪ ﺗﻤ&= #65248;ّﻚ ﻭ ﺻﻔﺖ ﻓﻄﺮی ﻤ&= #65268;ﺪﺍﻧﺪ،ﮐﻪ ﻣﺮﺩﻡ ﺁﻧﺮﺍ ﻋ&= #65208;ﻖ ﺧﻮﺍﻧﺪه اﻧﺪ. &#= 65165;ﻟﺒﺘﻪ ﺗﻤﺎﻡ ﻋﺸﻘﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﻋﺸﻖ ﻳﮑ&= #65220;ﺮﻓﻪ ﺍﺳﺖ.ﭘس ﺍﺳﺘث= 605;اﺭ ﻭ ﺍﺳﺘﻌﻤﺎﺭ ﻭ&= #65187;ﺘﻰ ﺍﺳﺘﺤﻤﺎﺭ ﺩﻳ&#= 64405;ﺮﺍﻥ ﺑﻨﺎﻡ ﻋﺸﻖ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﻫﺮ ﻋﺸﻖ ﻏﻴﺮ&= #65165;ﻟﻬﻰ ﺯﺍﺋﻒ ﻭ ﻗﻠّﺎ&#= 65169;ﻰ ﺍﺳﺖ،ﻭﮐﺎﺭﻯ = 5251;ﺎﻧﻨﺪ ﺗﻘﻠﻴﺪ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺍﺯ ﺯﻧﺪﮔﻰ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65251;ﻴﻤﻮﻥ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻠ&= #65262;ﺩ ﺁﻧﻴﻪ ﻧﻴﺰ ﻣﻴ&= #64405;ﻮﻳﺪ،ﺍﻧﺴﺎʌ= 53; ﻗﺎﺑﻞ ﺳﺘﺎﻳﺶ &= #65165;ﺳﺖ،ﮐﻪ ﺍﺯ ﻋﺸﻖ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﭼﻴﺰ ﺟﺪﻳﺪﻯ ﺑ&= #65204;ﺎﺯﺩ. ﮐﻪ ﻫﻤﺎﻥ ﺗﮑﺎ&= #65251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ . ﺍﺯ ﻋﺸﻖ ﺳﻠﻮﮐ= ;ﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭ ﺑﻬﺸﺘﻬﺎﻯ ﭼ&= #65260;ﺎﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭﮔﻮﻧﻪ &= #65191;ﺪﺍ ﺭﺍ ﺑﺪﺳﺖ ﻣﻴﺂ&= #65261;ﺭﺩ. ﺧﻮﺩ ﺭﺍ ﻣﻴﺴﺎ&= #65199;ﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﭘﻴ&= #65198;ﻭ ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ &= #65255;ﻴﺰ ﻣﻴﺴﺎﺯﺩ.ﮔﺮﭼ&#= 65258; ﻃﺒﻴﻌﺖ ﻋﺸﻖ ﺭ&= #65165; ﺑﺼﻮﺭﺕ ﺟﺴﻤﺎ&#= 65255;ﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻧﻴ&= #65200; ﺑﻤﺎ ﺩﺍﺩﻩ ﺍﺳ&= #65174;.ﺯﻳﺮﺍ ﻫﻤﻪ ﺍﻳﻦ ﻋﺸﻘ&= #65260;ﺎ،ﮔﻮﺋﻰ ﻧﺮﺩﺑﺎﻧﻰ ﺑﺮ&#= 65165;ﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺍﻥ &= #65165;ﻧﺴﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65207;ﺪ.ﻋﺸﻖ ﺯﻥ ﺳﭙس ﺑﺎﻭﻟ&#= 65166;ﺩ ﻭ ﺑﻌﺪ ﺑﻨﻮﺍﺩ&= #64404;ﺎﻥ،ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺑﻤ&#= 65198;ﺩﻡ ﺗﺎ ﻋﺎﻗﺒﺖ ﻣﺘ&= #65262;ﺟّﻪ ﻋﺸﻖ ﻣﻘﺪّس ﺍ= 5247;ﻬﻰ ﺷﻮﺩ،ﮐﻪ ﺩﺭ ﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ. ﻭﻫﺮﭼﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺳﺨﺘﺘﺮ ﺑﺎﺷﺪ&#= 1548;ﭼﻮﻥ </spa= n>ﺭﻭﺍﻥ ﺍﻭ ﻟA= 170;ﺮﻳﺰ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﺍ= ﺳﺖ.ﻳﺎ ﺩﺭﺻﺒﺮ ﻭ ﺍﺭﺍ&= #65193;ﻩ ﺿﻌﻒ ﺩﺍﺭﻧﺪ،= 5175;ﻨﻬﺎ ﺑﺎ ﻧﻴﺮﻭﻯ ﻋﺸ&= #65238; ﻣﻴﺘﻮﺍﻥ ﺟﺒﺮ&#= 65165;ﻥ ﺿﻌﻒ ﻟﻮﺍﺯﻡ ﺩ&= #65267;ﮕﺮ ﺗﻮﻓﻴﻖ ﺍﻟﻬﻰ &= #64400;ﺮﺩ. ﻭ ﭼﻮﻥ ﻋﺸﻖ ﻭﻣ= ﺤﺒّﺖ ﺑﺪﺷﻤﻦ ﻧﻴﺰ ﺿ&= #65198;ﻭﺭﻯ ﺍﺳﺖ،ﻃﺒﻌﺎ ﻋ= 5240;ﻞ ﺍﻧﺴﺎﻥ ﻣﺘﻨﻔ&#= 1617;ﺮ،ﮐﻪ ﺧﻮﻥ ﺩﺷﻤﻦ ﺭﺍ = ﻣﻴﺨﻮﺍﻫﺪ ﺑﺮﻳﺰﺩ،ﻓﺮﺍA= 197;ﻯ ﺍﺯﭼﻨﻴﻦﻋﺸﻖ= 5251;ﻠﮑﻮﺗﻰﻭﺍﻧ᥸= 4;ﺎﻧﻰﻣﻴﺒﺎﺷﺪ<= /span>. ﻭ ﻋ= ;ﺸﻖ ﺭﺍ ﺑﺎﻳﺪ ﻣﺪﺍ&= #65249; ﺗﻘﻮﻳﺖ ﮐﺮﺩ،= 5261; ﭘﻴﭽﻴﺪﮔﻰ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺩﺭ ﻋﺸﻖ ﻭﺭﺯﻯ = ﺭﺍ ﻧﻴﺰ ﺑﭙﺬﻳﺮﻳ&#= 65250;. ﻟﺬﺍ ﺗﻤﺪﻧﻬﺎ &= #65261;ﻫﻨﺮﻫﺎ ﻭ ﺍﻓﮑﺎﺭ ﻋﺎﻟ&= #65268;ﻪ،ﻭﺣﺘﻰ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭﺣﮑﻤﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺍﻭﻟﻴﺎی اﻟﻬA= 264;،ﺗﻨﻬﺎ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻋ&= #65208;ﻖ ﻭﻣﺘﻔﺎﻭﺕ ﺩﺭ &= #65251;ﺮﺍﺗﺐ.ﻋﻤﻖ ﺍﻳﻦ ﻋﺸﻖ ﺍﺳﺖ.= ﺟﺰ ﺩﺭﻋﺸق ﺒﺨﺪﺍ &#= 65261;ﺭﺍﻩ ﺧﺪﺍ ﻧﺠﺎﺗﻰ ﻧ&= #65268;ﺴﺖ. ﻭ ﺗﻤﺎﻡ ﻋﺸﻘﻬ&= #65166; ﺑﻬﺮ ﺷﮑﻞ ﻧﻴﮑ&= #65262;ﻯ ﺁﻥ ﻧﻴﺰ ﺩﺭﺩﺳ&= #65198; ﺳﺎﺯ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﺍﺳﺖ. ﺯﻳﺮﺍ ﺟﻨ= ﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ،ﻧ= 5176;ﻴﺠﻪ ﻫﻮﺳﺮﺍﻧﻰ ﺭﻭ&#= 65165;ﻥ ﺁﻟﻮﺩﻩ ﺩﺭﻧﻴ&#= 64401;ﻮﺗﺮﻳﻦ ﺍﻋﻤﺎﻝ ﺑﺴﻴﺎ&#= 65197; ﻣﻴﺒﺎﺷﺪ، ﮐﻪ &#= 65215;ﺮﺭﺵ ﺑﻴﺶ ﺍﺯ ﻧﻔﻊ ﺁ= ﻥ ﻣﻴﺒﺎﺷﺪ.ﺑﺮﺍ&#= 65263; ﺩﺭﻙ ﺃثر ﻋﺸﻖ &#= 64344;ﺮ ﺩﺭﺩ ﺳﺮ،ﺑﺎﻳ= 5194; ﺁﻧﺮﺍ ﻧﻤﻮنه = 575;ﻯ ﺍﺯ ﺁثاﺭ ﺷﻴﻤ= 5268;ﺎﺋﻰ ﻭ ﻓﻴﺰﻳﮑﻰ ﻋﺸ&= #65238; ﺍﻟﻬﻰ ﻭﻧﻴﺮﻭ&#= 65263; ﺟﺎﺫبه ﻄﺒﻴﻌA= 264;،که ﺪﺭﺗﻤﺎﻡ ﻣﻮﺍ&#= 65193; ﺁﻟﻰ ﺩﻳﺪه ﻤﻴ&#= 65208;ﻮﺩ ﺑﮕﻮﺋﻴﻢ،ﭘس = 75;ﻟﻬﻰ ﻧﻴﺴﺖ. ﻫﻤﺎن عشق ﻃﺒﻴﻌﻰ ﻭA= 255;ﻮﻋﻰ ﺍﺳﺖ،ﮐﻪ ﻧﺠﺎ= 5173; ﺍﺯ ﻧﻮﻉ ﻧﻤﻴﺪ&= #65259;ﺪ. ﺑﺎﺯ ﻋﺸﻖ ﺯﻧﺪ&= #65257; ﺑﻮﺩﻥ ﻭ ﺷﮑﻢ ﺭ= ﺍ ﭘﺮﺳﺘﻴﺪ&= #65253;،ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﻫﺮ ﻋ&= #65208;ﻖ ﻏﻴﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174;.ﻭﻧﻤﻮﻧﻪ ﻋﺸﻖ ﺟﺴﻤﺎﻧﻰ&#= 1548;ﻫﻤﺎﻥ ﺷﻬﻮﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5193;ﺭ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻗ&= #65262;ﻳﺘﺮ ﺍﺳﺖ.ﮐﻪ ﻋﻘﻞ ﻣ= ﺎﺩﻯ ﺑﮑﻤﻚ ﺗﻤﻠّﻚ &#= 65193;ﻳﮕﺮﻯ ﻭﺍﺭﺩ ﮐﺎﺭ ﻣﻴ&= #65208;ﻮﺩ . <o:p></o:p> = 5169;ﺎﺯ ﻧﻤﻮﻧﻪ ﻋﺸﻖ ﻣ&= #65248;ﮑﻮتی اﻣﮑﺎﻧﻰ ﺩﺭ ﺷ&#= 65198;ﺍﻳﻂ ﺁﻟﻮﺩﮔﻰ ﻧﻔس &#= 65165;ﻣّﺎﺭﻩ ﻣﺘﻔﮑّﺮ ﻭ ﺗﺼ&#= 65252;ﻴﻢ ﮔﻴﺮﻧﺪﻩ ﻧﺪﺍ&#= 65197;ﺩ.ﺍﻣﺎ ﻋﺸﻖ ﻣﻠﮑﻮﺗﻰ&#= 1548;ﮐﺸﺶ ﺑﻤﻌﻘﻮﻟﺎﺕ ﻭ&#= 65251;ﻨﻄﻖ ﻭﻋﻠﻢ ﻭﻓﻠﺴﻔ&#= 65258; ﻭ ﺳﻠﻮﻙ ﺍﺳﺖ.ﻭ= ﻋﺸﻖ ﺟﺒﺮﻭﺗﻰ ﺑﺎﻟ&#= 65166;ﺗﺮ،ﻧﻤﻮﻧﻪ ﺁﻥ ﺩﺭﺷﻬﻮﺩ ﻣ&= #65198;ﺍﺗﺐ ﻧﻬﺎﺋﻰ ﺍﻟﻬﻰ &= #65193;ﺭﻧﻮﺭ ﻗﺎﺋﻢ ﺟﺒﺮﻭﺕ &= #65255;ﺨﺴﺘﻴﻦ ﺍﻟﻬﻰ،ﻭﻋﺮﺵ = 5197;ﺣﻤﺎﻥ ﺩﺭ ﺟﺒﺮﻭﺕ ﺩﻭ&= #65249; ﺍﺯ ﺳﻤﺖ ﻣﺎ ﺑﺎ= ﻟﺎﺗﺮ ﺍﺯ ﻣﻠﮑﻮت ﻮﻧ&#= 65166;ﺳﻮﺕ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﺍ&= #65203;ﺖ.ﺗﻤﺎﻡ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻫ&= #65166; ﺩﺭ ﻋﺸﻖ ﻓﻄﺮﻯ = ﻭﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻫﻤﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﻫﺴﺖ.ﻗﺒﻞ ﺍﺯ ﺳ= ﻠﻮﻙ ﻭ ﺑﻌﺪ ﺍﺯ ﻧﺠﺎ= ﺕ ﻭ ﭘﺎﻳﺎﻥ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺧﻮﺩ. <o:p></o:p></spa= n> = 4400;ﺴﺎﻥ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﻋ&= #65208;ﻖ ﺭﺍ ﭘﺪﻳﺪﻩ ﺧﺎ&= #65209; ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ،ﮐﻪ ﺍﻟﺒﺘﻪ ﺗﻨﻬﺎ &= #65227;ﺸﻖ ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﻗ= ;ﺎﺑﻞ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﮐ&= #65208;ﺸﻬﺎﻯ ﻣﺎﺩﻯ ﺫﺭﺍﺕ ﺃ&= #65175;ﻤﻰ ﻳﺎ ﻏﺮﺍﻳﺰ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭ ﺍﻧﺴﺎﻧﻰ ﮐﻪ = ﻣﻴﺸﻨﺎﺳﻴﻢ ﻧﻴﺴﺖ.ﺣﺘﻰ ﻋﺸ&= #65238; ﺑﻤﻘﺪﺳﻴﻦ ﻳﺎ &= #65227;ﺸﻖ ﺑﺎﻭﻟﺎﺩ ﻭ ﻳﺘ&= #65268;ﻤﺎﻥ ﻭ ﻓﻘﺮﺍ ﻋﺸﻖ ﺍ= ﻟﻬﻰ ﻭ ﺳﻠﻮﮐﻰ ﻧﻴﺴ&= #65176;ﻨﺪ.ﮐﻪ ﺍﻳﻦ ﻋﺸﻘﻬﺎﻯ &= #65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﭘﺎﺩ&#= 65165;ﺵ ﻓﻮﺭﻯ ﺍﻟﻬﻰ ﺩ&= #65165;ﺭﺩ.ﻭﺍﺯ ﺍﻣﻮﺭﻯ ﮐﻪ ﺩﻭ&= #65203;ﺖ ﺩﺍﺭﻧﺪ.ﻣﺎﻧﻨ&#= 65194; ﻣﺎﻝ ﻭ ﺍﻭﻟﺎﺩ = ﻭﺳﻠﺎﻣﺘﻰ ﻭﻏﻴﺮﻩ ﻓﻮﺭﻯ &= #65251;ﻴﺪﻫﺪ. ﺩﺭ ﻭﺍﻗﻊ ﺗﻤﺎ&= #65249; ﺍﻳﻦ ﻋﺸﻘﻬﺎ ﻗ&= #65268;ﺎس ﻣﻊ ﺍﻟﻔﺎﺭﻕ ﺑ&= #65166; ﻋﺸﻖ ﺍﻟﻬﻰ ﺍﺳ&= #65174;.ﮔﺮﭼﻪ ﻣﻴﺘﻮﺍﻥ ﻧﺮﺩ&#= 65169;ﺎﻧﻰ ﺍﺯﺍﻳﻦ ﻋﺸﻘﻬ&#= 65166; ﺩﺭ ﺫﻫﻦ ﺗﺮﺗﻴ&= #65168; ﺩﺍﺩ ﺑﺸﺮﻁ ﺍﻳ&= #65256;ﮑﻪ ﻋﺸﻖ ﺍﻟﻬﻰ ﻫﺪ&= #65233; ﻧﻬﺎﺋﻰ ﺑﺎﺷﺪ&#= 1548;ﮐﺎﺭ ﻋﺸﻖ ﺑﺎ ﻓﺪﺍﮐ&= #65166;ﺭﻯ ﺍﺳﺖ،ﮐﻪ ﻓﻨﺎ= 5263; ﺳﺎﻟﻚ ﻋﺎﺷﻖ ﺑ&= #65262;ﺳﺎﺋﻂ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺤ&= #65194;ّﻯ ﺍﺳﺖ،ﮐﻪ ﺩﺭ ﺣ&#= 65166;ﻟﺖ ﺻﻤﺪﻳّﺖ ﻭﻭﺣ= 5194;ﺕ ﻭﺟﻮﺩ،ﺧﻮﺩﺭA= 165; ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﺪ.ﻟﺬﺍ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺭﺍ ﻫﺮ ﻟﺤﻈﻪ ﺁ= ﻣﺎﺩﮔﻰ ﺩﺍﺭﺩ ﺗﺎ ﺍﮔﺮ = ﭘﻴﺮ ﺑﻔﺮﻣﺎﻳﺪ ﻭ ﺧ&= #65194;ﺍﻭﻧﺪ ﺑﺨﻮﺍﻫﺪ ﻭﻣﺸ&#= 65268;ّﺖ ﺁﻥ ﻣﺮﮒ ﮐﻨﺪ،&#= 65153;ﻧﮕﺎﻩ ﺳﺎﻟﻚ ﺟﺎﻥ ﺭﺍ = ﺑﺮﺍﺣﺘﻰ ﻣﻴﺪﻫﺪ. ﺗﺎ ﺑﺠ= ﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺩﺭ ﻧﻬﺎ&= #65267;ﺖ ﺳﻠﻮﻙ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﺪ.ﻭ ﺍﻟّﺎ &= #65193;ﺭ ﻫﺮ ﺷﻬﻮﺩﻯ ﺗﺎ&= #65199;ﻩ ﻫﻤﻴﻦ ﺣﺎﻝ ﻫﺴ&= #65174;.ﺩﺭ ﻋﺸﻘﻬﺎﻯ ﺑﺸﺮ&#= 65263; ﻭ ﺣﻴﻮﺍﻧﻰ،ﺍ= 5261;ﻝ ﺩﻭﺳﺖ ﻣﻴﺪﺍﺭ&#= 65267;ﻢ ﺑﻌﺪ ﻣﺤﺒﻮﺏ ﻧ&= #65268;ﺰ ﻣﻤﮑﻦ ﺍﺳﺖ ﻣﺎ&= #65197;ﺍ ﺩﻭﺳﺖ ﻧﺪﺍﺭﺩ.&= #64400;ﻪ ﺗﻘﺮﻳﺒﺎ ﻫﻴﭻ &= #64404;ﺎﻩ ﺩﺍﺋﻢ ﻭ ﻋﻤﻴﻖ = ﻧﻴﺴﺖ.ﻭﻟﻰ ﻋﺸﻖ ﺍﻟﻬﻰ ﺭﺍ = ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕﻮﻳﺪ،ﺩﻭA= 203;ﺘﺸﺎﻥ ﺩﺍﺭﻡ ﭘس ﺁﻧﺎ&#= 65253; ﻣﺮﺍ ﺩﻭﺳﺖ ﺩﺍ&= #65197;ﻧﺪ.ﺃﺣﺒّﻬﻢ ﻓﻴﺤﺒّﻮﻧﻰ.ﮐ= 5208;ﺶ اﺯ ﺑﺎﻟﺎﺗﺮﻫ= 5166; ﻭ ﺑﺨﺸﻨﺪﻩ ﻫﺎ = ﻭ ﻋﺎﻗﻠﺘﺮﺍﻥ ﺍ&#= 65203;ﺖ.ﻭ ﺍﻟّﺎ ﭘﺎﺋﻴﻦ &#= 65175;ﺮﺍﻥ ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﺭﻭﺣﻰ،ﺣﻔﻆ ﺧ= 5262;ﺩﺭﺍ ﻧﻴﺰ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺑﮑﻨﻨﺪ،ﭼﻪ </spa= n>ﺭﺳﺪ ﮐﻪ ﺩﺭ = 5251;ﺤﺒﻮﺏ ﺗﺄثیر ﺑﮕﺬﺍʋ= 97;ﻧﺪ.ﻭﻟﻰ ﻋﺸﻖ ﺧﺪﺍﻭﻧﺪ &= #65169;ﺎﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺑﺴته ﺒ= 5166;ﺳﺘﻔﺎﺩﻩ ﺩﺭﺳﺖ ﺳﺎﻟک ﺪ&#= 65197; ﻋﺸق اﻟﻬﻰ ﺧﻮ= 5193;،ﻭﺍﺯ ﻭﺍﺳﻄﻪ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﺍﻟﻬﻰ ﺧﻮﺩ،ﺩ= 5197; ﺻﺒﻮﺭﻯ ﺁﺯﻣﺎ&#= 65267;ﺸﺎﺕ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ &= #64344;ﺮ ﻣﺤﻨﺖ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺳﺖ. ﻭ ﺩﺭ ﺣﻔﻆ= ; ﺍﺭﺍﺩﻩ ﺁﻫﻨﻴﻦ، ﻭ ﺑﺎ&#= 65261;ﺭﻯ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻨ&#= 65264; ﻭﺍﻃﻤﻴﻨﺎﻥ، = 5175;ﺎ ﺑﺘﺮﺗﻴﺐ ﺑﻤﺮ&#= 65165;ﺣﻞ ﻫﻔﺘﮕﺎﻧﻪ ﻋﻴ&#= 65254; ﺍﻟﻴﻘﻴﻦ ﺷﻬﻮ&#= 65193;ﻯ ﺑﺮﺳﺪ.ﻭﺩﺭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﺣقۀ اﻟA= 268;ﻘﻴﻦ ﻧﻴﺰ ﻣﻴﮕﺮﺩﺩ.<= o:p></o:p> = 5267;ﻘﻴﻦ ﻧﻴﺰ ﻟﻔﻈﻰ ﻓﺎ&= #65197;ﺳﻰ ﻋﺮﺑﻰ ﺷﺪﻩ،ﻗ= 5262;ﻡ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ ﻗﺮﻳﺶ ﻣﻬﺎﺟﺮ &= #65165;ﺯ ﺍﻳﺮﺍﻥ ﺑﻴﻤﻦ &= #65261;ﻣﮑّﻪ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ب&#= 1705;عنی ﻳﮕﺎﻧﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﮐﻪ ﺳﺎﻟﻚ ﺑﻮﺤﺪﺕ &= #65261;ﺟﻮﺩ ﺑﺎ ﻣﻌﺒﻮﺩ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﻣﻴﺮﺳﺪ.ﻭ&= #65191;ﺪﺍﻭﻧﺪ ﭘﺎﺩﺍﺵ ﻣﺤﺒﻮ&#= 65167; ﺟﺪﻳﺪ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺍ ﻣﻴﺪﻫﺪ.که &#= 65252;ﺤﺒﻮﺏ ﻗﺒﻠﻰ ﺧﻮﺩ ﻣﺸ&= #65262;ﻕ ﺗﻮﺟّﻪ ﺳﺎﻟﻚ &#= 65169;ﻌﺸﻖ ﻭﺭﺯﻯ ﻣﺤﺒﻮﺏ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺳﺖ،ﻭ ﺣﺴﺎﺩ= 5173; ﻭ ﻣﻤﺎﻧﻌﺘﻰ ﻫ&= #65250; ﻧﺪﺍﺭﺩ. ﻭﺍﻗﻌ&= #65166; ﮐﻴﺴﺖ ﮐﻪ ﺣﺪّ &= #65155;ﻗﻞ ﻳﻚ ﺑﺎﺭ ﻧﻌﻤت هشق ﺍﻟﻬﻰ ﺧﻮA= 193;ﺭﺍ ﺍﺣﺴﺎس ﻧﮑﺮﺩ= 5257;،ﻭ ﺍﻳﻦ ﺭﺣﻤﺖ ﻋﺸ&= #65238; ﺭﺍ ﺩﺭ ﻫﺮ ﺩﺭج&= #1607; اﻯ ﮐﻪ ﺑﺎﺷﺪ،= 5165;ﻭﺭﺍ ﮔﺮﻓﺘﺎﺭ ﻧﮑﺮ&#= 65193;ﻩ ﺑﺎﺷﺪ.ﻋﺸﻘﻬﺎ&#= 65263; ﺷﻬﻮﺍﻧﻰ ﻭ ﻏﺮ&= #65267;ﺰﻯ ﻭ ﻓﻄﺮﻯ،ﺟﺰﺋ= 5264; ﺍﺯ ﺫﺍﺕ ﺍﻧﺴﺎ&= #65253; ﻭﻫﺮﻣﻮﺟﻮﺩﻯ &#= 65165;ﺳﺖ ﮔﻮﺋﻰ ﻣﻠﺎﻁ ﺍ&= #65197;ﺗﺒﺎﻁ ﺃﺗﻤﻬﺎﻯ ﺑﺪﻥ &= #65165;ﻧﺴﺎﻥ، ﻫﻤﻴﻦ ﻋﺸﻖ ﻓﻄ&= #65198;ﻯ ﺍﺳﺖ.ﻭﻟﻰ ﺍﻟﺒ&= #65176;ﻪ ﺑﺎ ﻋﺸﻖ ﺍﻟﻬﻰ = ﺩﺭ ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ&#= 1548;ﻋﻘﻞ ﺩﺭ ﺍﻧﺴﺎﻥ،ﺩ= 5197;ﺁﺧﺮﻳﻦ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩ،ﻗﺎﺑﻞ ﻗ= 5268;ﺎس ﺑﺎ ﻧﻌﻤﺎﺕ ﺩﻳ&= #64405;ﺮ ﭼﻮﻥ ﻫﻮﺍ ﻭ ﻏﺬ= ﺍ ﺗﺎ ﻋﺸﻖ ﻭﺯﻧﺪ&= #64404;ﻰ ﻧﻴﺴﺖ.ﭘس ﻨﻌﻤ&#= 65176;ﻬﺎﻯ ﺍﻟﻬی هستند ﻭ= ;ﻟﻰ ﺭﺣﻤﺖ ﻧﻤﻰ ﺑﺎ&= #65207;ﻨﺪ. ﻭ ﻋﺸﻖ ﺍﻟﻬﻰ ﺩ= ﺭ ﺁﻏﺎﺯ ﻭﮐﺸﺶ ﺑ&= #65204;ﻮﻯ ﺳﻠﻮﻙ،ﻭ ﺁﺭﺯ= 5261;ﻫﺎﻯ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺩ&= #65197; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ،ﺟﺴﺘﻦ ﺑﺎ ﻋﺸﻖ ﺩﺭ ﺧﻠ= ﺎﻝ ﺳﻠﻮﻙ،ﻭ ﺑﺎ ﺩ&#= 65165;ﺷﺘﻦ ﺑﺮﺧﻰ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ.ﺑﺎ ﻋﺸ&= #65238; ﺩﻳﺪﺍﺭ ﻧﻮﺭﻗ&#= 65166;ﺋﻢ،ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;،ﻭ ﺍﺣﺴﺎس ﺗﻤﺎﻡ &#= 65251;ﻌﻨﻴﺎﺯ ﻣﺎﻫﻴّﺖ ﻭ ﺃث= 585; ﻋﺸﻖ ﺍﻟﻬﻰ ﺑﺴ&= #65268;ﺎﺭ ﺗﻔﺎﻭﺕ ﻫﺴﺖ.ﺗ&= #65166; ﻧﻮﺑﺖ ﺑﻨﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ; ﺑﺮﺳﺪ، ﮐﻪ ﻣ᥾= 0;ﺪﻯ ﻣﻮﻋﻮﺩ ﻭ ﺳﻮﺷ&= #65268;ﺎﻧس ﺳﻮﻡ ﻣﻮﻋﻮﺩ ﺯ&= #65197;ﺩﺷﺖ ﮐﺸﻒ ﻧﻮﺭ ﺭﺏب &= #65197;ﺣﻤﺎﻥ ﮐﻨﺪ.ﻭ ﻣﻔﺎﻫﻴ&= #65250; ﻭﺁثاﺭ ﻋﺠﻴﺐ = 5175;ﺮﻯ ﺍﺯ ﻋﺸﻘﻬﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍ&#= 65253; ﺁﻥ ﺑﻮﺟﻮﺩ ﺁﻭ&= #65197;ﺩ. ﻫﺮﭼﻪ ﺑﻌﺸﻖ ﻧ&= #65268;ﺮﻭﻣﻨﺪﺗﺮ ﺑﺎﻟﺎ ﺑﺮﻭﻳﻢ&#= 1548;ﺑﻬﺘﺮﻣﺎﻫﻴّ= ;ﺖ ﻋﺸﻖ ﺭﺍ ﻣﻴﻴﺎ&= #65169;ﻴﻢ ﻭ ﺍﻟﻬﻰ ﺗﺮ ﻣﻴ= ﺸﻮﻳﻢ. ﮔﺮﭼﻪ ﺣﺘﻰ ﺣﺸ&= #65198;ﺍﺕ ﻫﻢ ﺑﻨﻮﺑﻪ ﺧﻮ&= #65193; ﺍﻟﻮﻫﻴّﺘﻰ ﺩ= 5165;ﺭﻧﺪ.ﺯﻳﺮﺍ </spa= n>ﺭﻭﺣﺸﺎﻥ ﻧʌ= 68;ﺰ ﺷﺒﻨﻤﻰ ﺍﺯ ﺍﻗ&= #65268;ﺎﻧﻮس ﺑﻰ ﮐﺮﺍﻥ ﺭﻭﺡ = ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﺬ&#= 65165; ﺭﺍﻩ ﺧﺪﺍ،ﻫﻤ= 5166;ﻥ ﻋﺸﻖ ﺍﺳﺖ.ﺍﻭﻟ&= #65268;ﻦ ﺩﻳﻦ ﺳﻠﻮﮐﻰ ﺭ&= #65165; ﺁﺩﻡ ﺑﮕﻔﺘﻪ ﺑ&= #65166;ﺑﻠﻴﺎﻥ ﻗﺪﻳﻢ،ﻳﺎ ﮐﻴ= 5262;ﻣﺮث ﺁﺭﻳﺎﺋﻴﺎﻥ ﮐ&#= 65258; ﮐﺎﺷﻒ ﻧﺨﺴﺘﻴ&#= 65254; ﻧﻮﺭ ﺷﻬﻮﺩ ﺗﺠ&= #65248;ّﻰ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺷﻤﺎ&= #65245; ﻫﻨﺪﻭﺳﺘﺎن کشق نمود ﮐﻪ ﻧ= ;ﺘﻴﺠﻪ ﺍﺳﺘﻌﺪﺍﺩ ﺗﮑ&#= 65166;ﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺗﻮﻟﺪ&#= 65165;ﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩ،= 5169;ﺎ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ &= #65169;ﻨﻮﺭ ﺍﻭﻝ ﺣﺴﻴﻨﻰ ﺩ&= #65197; ﺗﺴﻤﻴﻪ ﻭﻟﺎﻳ&#= 65174; ﻣﺤﻤﺪﻯ ﺭﺳﻴﺪ&#= 1548;ﮐﻪ ﻧﺎﻡ ﺩﻳﻦ ﻭﺩﺍ&= #65255;ﺘﺎ ﺩﺍﺷﺖ. ﻭ ﺍﻭﭘﺎ= ﻧﻴﺸﺎﺩ ﮐﺘﺎﺏ ﺟﺎﻟﺐ ﺩ&= #65267;ﺎﻧﺖ ﺍﻭ،ﻭﮐﺎﻣﻠﺎA= 253; ﭘﻴﺮﻭ ﺑﻌﺪ ﺍﺯ = ﺍﻭ ﻧﮕﺎﺷﺘﻨﺪ،ﮐA= 258; ﭘﻨﺞ ﻫﺰﺍﺭﺳﺎ&#= 65245; ﺳﻴﻨﻪ ﺑﺴﻴﻨﻪ &= #65255;ﻘﻞ ﻣﻴﺸﺪ.ﻭ ﺍﻟﺒﺘ&= #65258; ﺑﺎ ﺩﺳﺘﮑﺎﺭﻯ &= #65261;ﺗﻔﺴﻴﺮﺍﺕ ﻣﻨﺎﺳﻴﺐ ﺯﻣﺎ&#= 65253;. ﻭﺩﺍﻧﺘﺎ</sp= an> &#= 65267;ﻌﻨﻰ ﺩﻳﻦ ﻭﺩّ ﻭﻣﺤ&#= 65170;ّﺖ ﻭﻭِﺩﺍﺩ،ﻭ ﺍA= 267;ﻦ ﺭﻳﺸﻪ ﺑﺎﺳﺘﺎ&#= 65255;ﻰ ﻭﺍﮊﻩ ﺩﻳﻦ، ﻳ&#= 65228;ﻨﻰ ﺭﻭﺵ ﻭﺭﻫﺮﻭﻯ &= #65169;ﺴﻮﻯ ﺧﺪﺍ،ﻭ ﻧﺸﺎﻥ &#= 65251;ﻴﺪﻫﺪ ﮐﻪ ﺭﺍﻩ ﺧﺪﺍ ﺗ= ﻨﻬﺎ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65261;ﻭﺩﺍﺩ ﺍﺳﺖ.ﺑﺨﻮﺩ ﻣﺤ&= #65170;ّﺖ ﮐﺮﺩﻥ ﻭﺩﻳﮕﺮ&#= 65165;ﻥﻭ ﺑﻄﺒﻴﻌﺖ ﺗﺎ ﺭ&= #65203;ﻴﺪﻥ ﺑﺴﺮﭼﺸﻤﻪ ﻫﺎ&#= 65263; ﻭﺟﻮﺩ ﻭ ﻋﺸﻖﻭ = ﻋﻘﻞ ﻭ ﺍﺻﺎﻟﺘﻬﺎ.ﺩ&= #65261;ﻣﻴﻦ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﮐﺎﺷﻒ &= #65239;ﺮّﻩ ﻭ ﺷﻬﻮﺩ &#= 65193;ﻭﻡ ﺍﻟﻬﻰ ﺭﺍ ﻧﻮﺡ = ﺑﮕﻔﺘﻪ ﺑﺎﺑﻠﻴﺎﻥ ﻭﺗ&#= 65262;ﺭﺍﺕ ﺟﺪﻳﺪ،ﻳﺎ ﻫﻤ= 5166;ﻥ ﻣﻴﺘﺮﺍ ﺑﮕﻔﺘ&#= 65258; ﺁﺭﻳﺎﺋﻴﺎﻥ، = 4400;ﻪ ﺩﻳﺎﻧﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﻴﺘﺮﺍﺋﻴﺴﻢ &#= 65197;ﺍ ﺗﺄﺳﻴس ﮐﺮﺩ.ﻭ &= #65193;ﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﻯ &#= 65261;ﺳﻴﻊ ﺍﻳﺮﺍﻥ ﺑﺰﺭﮒ &= #65259;ﺨﻤﻨﺸﻴﺎﻥ ﺑﻮﺩ،ﮐﻪ &= #65169;ﻌﺪ ﺑﺎﺭﻭﭘﺎ ﻣﻨﺘ&#= 65240;ﻞ ﺷﺪ،ﻭﺗﺎ ﻇﻬﻮ= 5197; ﻣﺴﻴﺤﻴّﺖ ﻳﮕ= 5166;ﻧﻪ ﺩﻳﻦ ﺳﻠﻮﮐﻰ ﺑ&= #65262;ﺩ. ﻭ ﻓﺮﺍﻭﺍﻥ ﻣﻌ&= #65166;ﺑﺪ ﻭ ﻋﺰﻟﺘﮕﺎﻫﻬ&#= 65166;ﻯ ﺳﻠﻮﮐﻰ ﺁﻧﺎﻥ &= #65193;ﺭ </spa= n>ﮐﻮﻫﺴﺘﺎﻧ᥾= 0;ﺎ ﻭﺯﻳﺮ ﺯﻣﻴﻨﻬ&#= 65166;،ﺗﺎ ﮐﻨﻮﻥ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ.ﺩﺭ ﺑﺎﺭﻩ ﺍﻳﻦ ﺍﺩ&= #65267;ﺎﻥ ﺍﮔﺮ ﻓﺮﺻﺘﻰ ﺷ&= #65194;، ﻫﺮﭼﻪ ﻣﻴﺪﺍﻧ&#= 65250; ﺧﻮﺍﻫﻢ ﻧﻮﺷﺖ.&= #65261;ﻟﺬﺍ ﮐﺎﻣﻠﺎﻥ ﺩﻳﺎ&#= 65255;ﺖ ﻭﺩﺍﻧﺘﺎ ﭘس ﺍ&#= 65199; ﻣﺮﮒ،ﻭﺗﻮﻟﺪ = 5183;ﺪﻳﺪ ﺩﺭ ﻋﺼﺮ ﻣﻴﺘﺮ&= #65165;،ﺍﮔﺮ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65169;ﭙﺮﺩﺍﺯﻧﺪ،ʃ= 44;س ﺍﺯ ﺗﺠﺪﻳﺪ ﺑﻬ&= #65176;ﺮ ﺷﻬﻮﺩ ﺍﻭﻝ ﺣﺴ&= #65268;ﻨﻰ ﺍﺯ ﭘﻨﺞ ﺗن ﻤﺤ&= #65252;ﺪی ﺒﺸﻬﻮﺩ ﺩﻭﻡ ﻧ&= #65262;ﺭﺣﺴﻨﻰ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﺍ&= #65211;ﻄﻠﺎﺣﺎ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻫﺮ = ﺯﻣﺎﻥ ﻣﺠﻤﻮعه ﮐﺎﻣA= 246; ﺍﻟﻬﻰ،ﻭ ﻳﻚ ﺍ&#= 65251;ﺎﻡ ﺯﻣﺎﻧﻰ ﺑﺮﺗﺮ &= #65165;ﺯ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﮐ&= #65252;ﺎﻟﺎﺕ ﻫﺴﺖ.ﮐﻪ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﻭﺭﺍ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺍﻣﺎﻡ ﻗﺒﻠﻰ ﺑ&= #65198; ﻣﻴﮕﺰﻳﻨﺪ،ک = 7; غیبت کبرﺍﻯ ﺍ= ﻣﺎﻡ ﺯﻣﺎﻥ ﻗﺒﻠﻰ،= 5261;ﻏﻴﺒت ﺼﻐﺮﺍﻯ ﺍﻣﺎﻡ &= #65199;ﻣﺎﻥ ﺟﺪﻳﺪ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﮑﺴﻰ &= #65251;ﻌﺮﻓﻰ ﻧﻤﻴﮑﻨﺪ.ﻭﻟﻰ &= #65203;ﺎﻟﮑﺎﻥ ﻫﻤﻴﺸﻪ ﺍﻣﺎﻡ &= #65199;ﻣﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺭ ﺷﻬ&= #65262;ﺩ ﺩﻭﻡﺧﻮﻳﺶﻣﻴ= 5170;ﻴﻨﻨﺪ.ﺣﺴﻴﻦʌ= 67;ﺎﺣﺴﻨﻚ،ﻭﺣﺴ&= #65254;ﻳﻌﻨﻰﺗﺤﺴی = 6;ﻴﺎﻓﺘﻪﻭﮐﺎﻣ&= #65246;. ﺍﺳ= ﺎﻣﻰ ﺍﻟﻬﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺯﻣﺎﻥ،= 5261; ﺍﻣﺎﻡ ﻫﺮ ﺯﻣﺎ&= #65253;،ﺍﺯ ﻣﺠﻤﻮﻋﻪ ﺍﺳﺎ&#= 65251;ﻰ ﭘﻨﺞ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65197;بۀ اﻟﻨﻮﻉ ﺧﻮﺩ ﺭ&#= 65261;ﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎ= 5207;ﺪ.ﮐﻪ ﻫﺮﺩﻳﻨﻰ ﻭﻗﻮ&#= 65251;ﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩی اﺳﺎﻣA= 264; ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﺯﺭﺩﺷﺘﻴﺎﻥ ﺍ&#= 65251;ﺸﺎﺳﭙﻨﺪﺍﻥ ﻭ ﻣﺤﻤﺪﻳﺎﻥ ﭘ&= #65256;ﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ.ﮔﻮ= ﺋﻰ ﻋﺒﺎﻯ ﮐﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﺑﺮ ﺩﻭﺵ ﺩﺍﺭﻧ&= #65194;.ﻭ ﺍﻳﻦ ﺑﺎﺯ ﻫﻤﺎ&= #65253; ﺍﻓﺴﺎﻧﻪ ﺗﻮﺭ&#= 65165;ﺕ ﻭﻗﺮﺁﻥ ﺍﺳﺖ،= 4400;ﻪ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺘ&#= 65264; ﺭﺍ ﺩﺭ ﺷﺶ ﺭﻭﺯ= ﺁﻓﺮﻳﺪ،ﻳﻌﻨ= 5264; ﻫﺴﺘﻰ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﺭﺍ،ﺩﺭ ﺩﻭﺭﻭ= 5199; ﺍﻭﻝ ﺯﻣﻴﻦ،ﻭ &#= 64380;ﻬﺎﺭ ﺭﻭﺯ ﺑﻌﺪﻯ ﺁﺳ&= #65252;ﺎﻥ ﺭﺍ. ﮐﻪ ﺩﻭ ﺷﻬﻮ= ;ﺩ ﺳﺎﻟﮑﺎﻥ ﻫﻤﻴ&#= 65208;ﻪ ﺍﻧﺴﺎﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺗﻦ ﻫﺴﺘﻨﺪ&= #1548;ﻭ ﭼﻬﺎﺭ ﺷﻬﻮﺩ ﺑ&= #65228;ﺪﻯ ﺩﺭ ﺭؤﻳﺎﻫﺎ ﻭ &= #65153;ﺳﻤﺎﻥ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻴﺒﻴﻨﻨﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﻋﺎ&= #65247;ﻢ ﺍﺻﻐﺮ،ﺩﺭ ﻣﻘ= 5166;ﺑﻞ ﻫﺴﺘﻰ ﺟﻬﺎﻥ ﺃ&= #64400;ﺒﺮ ﺍﺳﺖ.ﻭﺍﻟّﺎ ﻣ&#= 65256;ﻄﻘﺎ ﺑﺎﻳﺪ ﺍﻭﻝ ﺁﺳ&= #65252;ﺎﻥ ﺁﻓﺮﻳﺪﻩ ﺷﻮﺩ&#= 1548; ﺑﻌﺪ ﺯﻣﻴﻦ.که اﻭﻝ ﻇﺮﻑ ﺑﻌﺪ &= #65251;ﻈﺮﻭﻑ.ﺭﻭﺯﻫ= 5166; ﻭ ﻳﻮﻡ ﻭ ﺍﻭﻡ ﻭ= ;ﻗﺮّهﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﻌﺪﻯ،ﺷﻬﻮﺩA= 259;ﺎﻯ ﺯﻧﺎﻧﻪ ﻓﺎﻃﻤ&#= 65264; ﻳﺎ ﺷﻴﻮﺍ ﻭﻣﺮ&= #65267;ﻢ ﻭ ﻏﻴﺮﻩ،ﻭ ﺳﭙ&#= 1587; ﻧﻮﺭ ﻳﺎ ﺻﻮﺭﺕ = ﻭﻳﺎ ﺻﻮﺭﺕ ﺩﺭ ﺣﺠﺎ&= #65167; ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ &= #65261;ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﻋﺮﺵ ﻳﺎ = ﻧﻮﺭ ﻭﻳﺎ ﺻﻮﺭﺕ ﻣﺼ&= #65220;ﻔﻮﻯ.ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺷﻬﻮﺩﻫﺎ &= #65193;ﺭ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ ﮐﻨﻮﻧ&#= 65264; ﺗﺠﺪﻳﺪ ﻣﻴﺸﻮ&#= 65255;ﺪ،ﮐﻪ ﺣﺞ ﻫﺎﻯ ﻋﻤﺮﻩ = ﻫﺴﺘﻨﺪ.ﻭﻫﺮﻳ&#= 65242; ﺭﺍ ﺩﺭ ﻳﻚ ﻋﻤﺮ= ﺻﺪ ﺳﺎﻟﻪ ﻭﻫﺰﺍﺭ &= #65251;ﺎﻫﻪ،ﻫﺮ ﺷﺐ ﻗﺪﺭ ﺷﻬﻮﺩ&= #65263; ﺩﺍﺭﻧﺪ.ﻭ ﺭﻭﺯ = ﻫﻔﺘﻢ ﺧﺪﺍﻭﻧﺪ ﺑﺮﻋ&#= 65198;ﺵ ﺧﻮﺩ ﻧﺸﺴﺘﻪ ﺗ&= #65166; ﺗﺪﺑﻴﺮ ﺍﻣﻮﺭ &= #64400;ﻨﺪ.ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻭ ﻣﻬﺪﻯ ﻣﻮﻋﻮ&= #65193;،ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﮐ&= #65208;ﻒ ﻣﻴﮕﺮﺩﺩ.ﻭﺭﻭ&#= 65199; ﻫﺸﺘﻢ ﺧﺪﺍﻭﻧ&#= 65194; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭ&= #65187;ﻤﺎﻥ،ﺑﺮﻋﺮʌ= 05; ﺧﻮﺩ ﺗﺪﺑﻴﺮ ﺍ&= #65251;ﻮﺭ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ.&= #65207;ﻬﻮﺩ ﺳﻮﻡ ﺭﺍ ﺑﻮﺩﺍ = ﺑﻨﺎﻡ ﺷﻴﻮﺍ،ﻭ ﺷﻬﻮ= 5193; ﭼﻬﺎﺭﻡ ﺭﺍ ﺯﺭ&= #65193;ﺷﺖ ﺑﻨﺎﻡ ﺍﻳﻠﻰ ﻭ = ﺍﻳﻠﻴﺎ،ﻭ ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﺭ&= #65165; ﻣﺤﻤﺪ،ﺗﺎ ﺷﻬ= 5262;ﺩ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65267;ﺎ ﻫﺮ ﻫﺪﺍﻳﺖ ﮐﻨ&= #65256;ﺪﻫﺎﻯ،ﮐﻪ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ &= #65251;ﺤﻤﺪﻯ ﺍﺳﺖ،ﺩﺭ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺑﺪﺍﻥ ﻣﻴﺮﺳﺪ.&= #65261;ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺯ = ﻧﻈﺮ ﺍﻟﻬﻰ ﺁﻏﺎﺯ ﻣ&= #65268;ﮕﺮﺩﺩ.ﺁﻓﺮﻳ= 5256;ﺶ ﻫﺴﺘﻰ ﺑﺎ ﻓﺮﻣ&= #65166;ﻥ ﺃﺯﻟﻰ ﺍﻟﻬﻰ ﮐ&= #65254; ﻓﻴﮑﻮﻥ ﻭ ﺷﺪﻥ = ﻭ ﺻﻴﺮﻭﺭﺕ،ﮐﻪ = 5169;ﺘﺪﺭﻳﺞ ﺩﺭ ﺍﻧﻮﺍﻉ ﻭﺗ&= #64401;ﺎﻣﻠﺎﺕ ﺷﺪﻥ ﻣʌ= 62;ﺭﺩ ﻧﻈﺮ ﻭﺯﻳﺮ ﻧﻈ&= #65198; ﺍﻟﻬﻰ ﺗﺤﻘﻖ ﺧ&= #65262;ﺍﻫﺪ ﻳﺎﻓﺖ.ﺗﺎ ﻳﻚ ﺭ= ﻭﺡ ﻓﺮﺩﻯ ﺍﺯ ﺍﻧﻮ&= #65165;ﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ&= #65183;ﻤﺎﺩﻯ ﺑﺎﻧﻮﺍﻉ ﮔﻴﺎ&#= 65259;ﻰ ﻭ ﺣﻴﻮﺍﻧﻰ، ﺑ&#= 65236;ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ،ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺭﺳﻴﺪ.ﺗﺎ ﺑﺨﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ.ﻓﺮﻗﻪ ﺻﻮﻓﻴﺎﻧﻪ ﺃﻫ&#= 65246; ﺣق ﻤﻌﺮﻭﻑ ﺑﻌ&#= 65248;ﻰّ ﺍﻟﻠﻬی هاﻯ ﺍA= 267;ﺮﺍﻥ،ﻭﻳﺎ ﻋﻠﻮﻳﻮﻥ ﺩﺭ ﺳ&= #65262;ﺭﻳّﻪ،ﺍﺯ ﻣﺬﺍﻫﺐ ﺯﺭﺩﺷ&#= 65176;ﻰ ﺑﻮﺩﻩ،ﮐﻪ ﺷﻬ= 5262;ﺩ ﺍﻳﻠﻰ ﻳﺎ ﺍﻳﻠ&= #65268;ﺎ ﺭﺍ ﻫﺪﻑ ﺁﺧﺮ ﺩ= ﺍﺭﻧﺪ.ﻭ ﻫﻤﻴﺸﻪ ﺍﺩﻳﺎ&#= 65253; ﺳﻠﻮﮐﻰ ﺍﻭﻟﻰ &= #65165;ﻟﻌﺰﻣﻬﺎ،ﺣʋ= 76;ﻰ ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﺎ&= #65253; ﺣﻴﺎﺕ ﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ،ﺑﻮﺳﻴﻠ᥽= 8; ﺍﻓﺮﺍﺩ ﺳﻮﺩ ﺟ&= #65262; ﻭﻗﺸﺮﻯ،ﺑﺎﻧA= 188;ﺮﺍﻓﺎﺕ ﻣﺬﻫﺒﻰ ﮐﺸﻴﺪ&#= 65257; ﺷﺪﻩ، ﻭ ﺗﻔﺴﻴ&#= 65198;ﺍﺕ ﻏﻴﺮ ﺳﻠﻮﮐﻰ،= 5169;ﺮﺍﻯ ﮔﻔﺘﻪ ﻫﺎﻯ ﺃﻧ&= #65170;ﻴﺎﻯ ﺧﻮﺩﮐﺮﺩﻫﺎﻧ= 5194;. ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ= ﺷﺮﻙﻧﺎ ﺑﺨﺸﻮﺩﻧﻰ ﺧﺪ&#= 65165;ﻭﻧﺪ ﺍﺳﺖ.ﻭ ﻗﺮﻳﺶ ﻧ= ﻴﺰ ﺷﺎﺧﻪ ﺩﻳﮕﺮﻯ &= #65165;ﺯ ﺯﺭﺩﺷﺘﻴﺎﻥ،A= 261; ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴ&#= 65246; ﻳﻬﻮﺩ ﭘﻴﺮﻭ ﺍ&= #65169;ﺮﺍﻫﻴﻢ ﻧﻴﺰ ﺯﺭﺩﺷﺘﻰ &= #65259;ﺴﺘﻨﺪ.ﻭﺑﻘﻮ= 5245; ﻗﺮﺁﻥ ﺍﺑﺮﺍﻫ&#= 65268;ﻢ ﻓﺮﺯﻧﺪ ﺁﺯﺭ ﺯ&= #65197;ﺩﺷﺖ ﺍﺳﺖ.ﮐﻪ ﺗﻮﺭﺍ&= #65173; ﻓﺮﺯﻧﺪ ﺗﺎﻟﺢ &= #65267;ﺎ ﻃﺎﻟح ﻮﻏﻴﺮ ﺻ&#= 65166;ﻟﺢ ﺑﺖ ﭘﺮﺳﺖ ﻗﺸﺮ&= #65263; ﮔﻔﺘﻪ ﺍﺳﺖ. ﺍﺑ= ﺮﺍﻫﻴﻢ ﺑﺮﻫﻤﻦ ﻭﺍﻧﺴ&#= 65166;ﻥ ﺭﻫﻨﻤﺎ ﻭﭘﺪﺭ&#= 65165;ﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ.ﻭﺗﻤ= 5166;ﻡ ﺍﺳﺎﻣﻰ ﺃﻧﺒﻴ&#= 65166; ﺩﺍﺭﺍﻯ ﻣﻔﺎﻫ&#= 65268;ﻢ ﻭﺗﻔﺴﻴﺮﺍﺕ ﺳ&#= 65248;ﻮﮐﻰ ﻫﺴﺘﻨﺪ.ﻭﻫﺮ ﺑ&= #65198;ﺩﺍﺷﺖ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺍ&= #65199;ﺗﻤﺎﻣﻰ ﺍﺻﻄﻠﺎﺣﺎﺕ ﺩ&#= 65267;ﻨﻰ،ﺟﺰ ﻣﺎﺩﻯ ﻭﺍﻧﺤﺮ&#= 65165;ﻓﻰ ﻧﻤﻰ ﺑﺎﺷﺪ.ﻗﺮ&= #65267;ﺶ ﻗﺮﻩ ﮔﻴﺮﺍﻥ ﺣ&= #65256;ﻴﻒ ﻫﻤﺎﻥ ﺭﻭﺵ ﺯﺭ&= #65193;ﺷﺖ ﺧﻮﺭﻩ ﮔﻴﺮﺍﻥ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﺴﺘﻨ&#= 65194;،ﮐﻪ ﻋﺎﻗﺒﺖ ﻫﺨﺎﻣ&#= 65256;ﺶ ﻳﺎ ﺁﻗﺎ ﻣﻨﺶ ﻣ= ﻴﺒﺎﺷﻨﺪ.ﺍﺑﺮ&#= 65165;ﻫﻴﻢ ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷ&#= 65174; ﻣﺄﻣﻮﺭ ﻏﺮﺏ ﺷ&= #65194;.ﺍﺑﺘﺪﺍ ﺩﺭ ﺍﻭﺭ ﻭ ﺳﭙس = ﺩﺭ ﺑﺎﺑﻞ، ﻭ ﺑﻌﺪ &= #65193;ﺭ ﺍﻭﺭﺷﻠﻴﻢ ﻓﻠ&#= 65204;ﻄﻴﻦ ﻣﻌﺒﺪ ﺧﻮﺩﺭﺍ &= #65203;ﺎﺧﺖ،ﮐﻪ ﻗﺒﻠﻪ ﭘﻴﺮﻭﺍ&#= 65253; ﻓﺮﺍﻭﺍﻥ ﺍﻭ ﺷ&= #65194;.ﮐﻪ ﺑﺨﺖ ﺍﻟﻨﺼّﺮ &#= 65169;ﺎﺑﻠﻰ، ﻣﻌﺒﺪ ﺭﺍ ﻭﻳﺮ&= #65165;ﻥ ﻭﺗﻮﺭﺍﺕ ﻣﺠﻤ&#= 65262;ﻋﻪ ﻳﺎﺩﺍﺷﺘﻬﺎﻯ &#= 65251;ﻘﺪس ﺁﻧﺎﻥ ﺭﺍ ﻣﻌﺪ&= #65261;ﻡ ﮐﺮﺩ.ﺗﺎ ﻫﺸﺘﺎ&= #65193; ﺳﺎﻝ ﺑﻌﺪ، ﺑﺎ &= #64400;ﻤﻚ ﮐﻮﺭﻭش ﻮﻓﺘﺢ &#= 65169;ﺎﺑﻞ، ﺗﻮﺭﺍﺕ &#= 65251;ﺠﺪﺩ ﺍﺯ ﺣﺎﻓﻈﻪ ﻭ ﻣ= ﺪﺍﺭﻙ ﻣﺘﻔﺮﻕ ﺩﻳﮕﺮ&#= 1548; ﺑﺰﺑﺎﻥ ﺑﺎﺑل= 740; ﺮﺍ ﻧﻮﺷﺘﻨﺪ.ﮐ&= #65258; ﺗﺮﺟﻤﻪ ﻳﻮﻧﺎ&#= 1606;ی ﻮ ﺑﻌﺪ ﺗﺮﺟﻤﻪ = ﻋﺒﺮﻯ ﺷﺪ.ﻭﻣﻌﺒﺪ ﺍﻭ&= #65197;ﺷﻠﻴﻢ ﺭﺍ ﺩﺍﺭﻳﻮﺵ ﺳ&= #65166;ﺧﺖ،ﮐﻪ ﺑﺎﺯ ﻭﻳﺮﺍﻥ ﮔ&= #65198;ﺩﻳﺪ.ﮐﻪ ﺩﻳﻮﺍﺭ ﻧﺪﺑﻪ&#= 1548;ﺍﻣﺮﻭﺯ ﺁﺧﺮﻳﻦ ﺁثاﺭ = 5153;ﻥ ﻣﻴﺒﺎﺷﺪ. ﺯﺭﺩ&= #65207;ﺖ ﭘﺪﺭ ﺗﻤﺎﻡ ﺍﺩ&= #65267;ﺎﻥ ﺍﻳﺮﺍﻧﻰ ﻭ ﻏﺮ&= #65167; ﺁﺳﻴﺎ ﻭﺍﺭﻭﭘ&#= 65166; ﺑﻮﺩ.ﺳﻘﺮﺍﻁ ﻭ&= #65165;ﻓﻠﺎﻃﻮﻥ ﻭ ﺍﻓﻠﻮﻃﻴﻦ<sp= an dir=3DLTR> </spa= n>ﺯﺭﺩﺷﺘﻴﺎ᥽= 3; ﺳﺎﻟﻚ ﺭﺳﻴﺪﻩ ﺑﺸﻬﻮ&#= 65193; ﭼﻬﺎﺭﻡ ﻧﻮﺭ ﻣ&= #65198;ﺗﻀﻮﻯ ﺍﻳﻠﻰ ﻭﺍﻳﻠﻴ&#= 65166; ﺑﻮﺩﻧﺪ.ﻭﻣﺴﻴ&#= 65186; ﮐﺎﺷﻒ ﻧﻮﺭ ﻣﺼ&= #65220;ﻔﻮﻯ ﭘﻨﺠﻢ،ﻭﻣﺤﻤA= 194; ﮐﺎﺷﻒ ﻧﻮﺭ ﺷﺸ&= #65250; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻳﺎ ﺭﻭﺡ ﺍﻟﺄﻣ&= #65268;ﻦ ﮔﺮﺩﻳﺪ.ﺗﺎﻧﻮ&#= 65169;ﺖ ﺑﻤﻬﺪﻯ ﻭﻧﻮﺭ &= #65197;ﺏّ ﺭﺣﻤﺎﻥ ﺑﺮﺳﺪ.&= #65251;ﻴﺘﺮﺍ ﺩﺭ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺧﻮﺩ (ﺩﻭ ﻣﻬﺮﺑ= ﺎﻥ) ﺯﻥ ﻣﺸﻌﻞ ﺑﺪﺳ&= #65174; ﺩﺍﺭﻧﺪ،ﮐﻪ ﻳ= 4401;ﻰ ﺷﻬﻮﺩ ﻓﺎﻃﻤﻰ &= #65207;ﻴﻮﺍ ﻳﺎ ﻣﺮﻳﻢ ﺍﺳﺖ&= #1548;ﻭﺩﻭﻣﻰ ﺷﻬﻮﺩ ﺳﻮﻡ ﺯﻳ&= #65256;ﺐ ﮐﺒﺮﺍ ﻳﺎ ﺯﻧّ&#= 65262;ﺑﻴﺎ که ﺪﺭ ﻭﻟﺎﻳت = 5252;ﻬﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺎﺩﺭ&#= 65261;ﻟﺎﻳت ﻔﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ.ﻭ ﺯﺭﺩﺷﺖ = ﺍﺯ ﺳﻪ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﺳﻮﺷﻴﺎﻧس ﻧﺎ= 5249; ﺑﺮﺩ،ﮐﻪ ﻣﺴﻴ= 5186; ﻭﻣﺤﻤﺪ ﺁﻥ ﻇﺎ&= #65259;ﺮ،ﻭ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ <= /span>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﻣﺒﻌﻮث ﺑﺨﻠﻖ &#= 65251;ﻴﺸﻮﺩ.ﮐﻪ ﺁﺧﺮﻳﻦ ﺳﺎﻟﻚ &= #65261;ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﻭﻫﻨﻮﺯ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺳﻤﺒﻮﻟﻬﺎ᥾= 3; ﺷﻬﻮﺩﻯ ﻭﻣﻬﺪﻯ ﻫﺎﻯ ﻣ&= #65262;ﻋﻮﺩ،ﻭﺍﻧﻮʋ= 65;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﭘﻴﺸﻮﺗﺎ ﺃﺑﺪ ﻣﻄﻠﻖ ﻫﺴ&= #65176;ﻨﺪ.ﺗﺎ ﺭﻭﺡ ﻣﻮﻓﻘﻰ ﺑ&= #65256;ﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑ&#= 65198;ﺳﺪ. ﻭﺷﺎﻫﺪ ﻫﺮ ﺷﻬ&= #65262;ﺩ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65193;ﺭ ﺳﻠﻮﻙ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﻣﺎﻫﻮﻯ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭ ﻣﻘﺎﻡ = ﺍﻟﻬﻰ ﻫﻤﺎﻥ ﺷﻬﻮﺩ ﺭ&= #65165; ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺩﺍﺭﺩ.ﻭﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗﻮﻟّﺪ &#= 65193;ﺭ ﺭﺟﻌﺖ ﻧﻮﻉ ﺑﺎ&= #65247;ﺎﺗﺮ ﺑﺠﻬﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﺑﺎ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ،که ﺒﺮﺍﻯ ﻧﻮﻉ ﺑﺎ&= #65247;ﺎﺗﺮﻯ ﻣﻮﻓﻖ ﮔﺮﺩﺩ.ﭼ&= #65262;ﻥ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65175;ﺎ ﺷﺮﻁ ﮐﺎﻓﻰ ﺭﺍ&= #1548;ﻫﺮ ﺑﺎﺭ ﺗﺄﻣﻴﻦ ﮐ&= #65198;ﺩﻩ ﺑﺎﺷﺪ.ﮐﻪ ﻓﻌﻠ&= #65166; ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ&#= 1548;ﻣﻴﺘﻮﺍﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ= 548;ﮐﻪ ﻭﻳﺰﺍﻯ ﺁﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﺑﺮﺗﺮﺍﻟ&#= 65260;ﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﺍﻟ&#= 1617;ﺎ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #64404;ﺬﺷﺘﻪ ﻫﺎﻯ ﻧﻮﻋﻰ،ﺩ= 5197; ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓ= ﺴﺦ ﻭ ﺑﺪﺗﺮ، ﻭﺗﮑ&#= 65198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺟﻬﻨّﻤﻰ &#= 65183;ﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺑ&= #65260;ﺸﺘﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ&#= 64380;ﻬﺎﺭﮔﻮﻧﻪ ﺳﺎﻟﮑﺎﻥ،ﻭ ﻳ= 5166; ﺟﻬﻨّﻤﻬﺎﻯ ﭼ= 5260;ﺎﺭ ﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭ&= #64404;ﻮﻧﻪ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ.&#= 64344;س ﺗﻤﺎﻣﻰ ﻣﺬﺍﻫ&#= 65168; ﻗﺸﺮﻯ ﻣﺸﺮﻙ ﻫ&= #65204;ﺘﻨﺪ،ﻭﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65165;ﺳﻤﻰ ﻭ ﺭﺳﻤﻰ ﺑﺎﻃﻞ.= که عملا ﺍﺣﺰﺍﺑ᥾= 4; ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴﺒﺎﺷﻨﺪ،ﻭA= 169;ﺎﺯﻳﭽﻪ ﺟﺎﻩ ﻃﻠﺒﺎﻥ ﺁ&= #65191;ﻮﻧﺪ ﻭﮐﺸﻴﺶ ﻭﻣﻠّ= 5166; ﻭ ﻣﻮﺑﺪ ﻧﺎ ﺁﺑ= ﺎﺩ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ه ﻤﻴﺒﺎﺷﻨﺪ. ﺗﺎ= ﺍﻳﻨﺠﺎ ﻣﺨﺘﺼﺮﻯ ﺍﺯ ﻋ&= #65208;ﻖ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮔﻔﺘﻴﻢ،ﮐﻪ ﻫ= 5198;ﻳﻚ ﺩﺭﺟﻪ ﻧﻴﺮﻭﻣ&#= 65256;ﺪﺗﺮﻯ ﺍﺯ ﻋﺸﻖ ﺍﻟﻬﻰ = ﻭ ﺗﻘﺮﺏ ﺑﺨﺪﺍﻭ&#= 65255;ﺪ،ﻭﺗﺸﺒّﻪ ﺻﻔﺎﺗﻰ ﺑﻮﻯ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﺍﺯ ﻣﻘﺮﺑﺎﻥ &= #65261; ﮐﺮّﻭﺑﻴﺎﻥ ﺷ= 5194;ﻥ ﺍﺳﺖ . ﻣﺎ ﺯﻧﺪﮔ= ;ﻰ ﻣﻴﮑﻨﻴﻢ ﮐﻪ ﻋ&= #65208;ﻖ ﺑﻮﺭﺯﻳﻢ.ﻳﻌﻨ&#= 65264;ﻋﺸﻖ ﺑﺰﻧﺪﮔﻰ ﻭﺑﻘ&#= 65166;ﻯ ﺧﻮﺩ ﻭﺗﻮﻟﻴﺪ &= #65255;ﺴﻞ،ﻭ ﺭﺳﻴﺪﻥ ﺑﻤﻘﺪ&#= 65251;ﺎﺕ ﻋﻘﻠﻰ ﻭﻓﮑﺮﻯ&#= 1548;ﻭ ﺭﺳﻴﺪﻥ ﺑﻌﻘﻞ &= #65255;ﻘّﺎﺩ ﻣﻠﺎﻣﺖ ﮐﻨﻨﺪ&#= 65257; ﺧﻮﻳﺸﺘﻦ،ﺩﺭ = 5227;ﻘﻞ ﻭﻧﻔس ﻟﻮّﺍﻣA= 258; ﺑﻌﺪ ﺍﺯ ﻧﻔس ﺍ&= #65251;ّﺎﺭﻩ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮐﻪ ﻫﻤﻪ ﺩﺍﺭﻧ&= #65194;.ﻭﻋﻘﻞ ﻣﺎﺩﻯ ﺗﻨﻬﺎ ﻣ&= #65236;ﻴﺪ ﺯﻧﺪﮔﻰ ﮐﻨﻮن= 740; اﺳﺖ، ﺗﺎ ﺷﺎﻳ= 5194; ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; </spa= n>ﻭ ﻋﺸﻖ ﻭﺭﺯA= 263; ﺍﻟﻬﻰ،ﺑﺘﻮﺍ= ;ﻥ ﺑﻨﻔس ﻣﻄﻤﺌﻨ= 617;ﻪ ﺍﻟﻬﻰ ﺭﺳﻴﺪ.ﻭ&= #65239;ﺘﻰ ﺳﺎﻟﻚ ﺑﺎ ﻫﻔﺖ = ﺷﻬﻮﺩ ﺧﻮﺩ ﺑﻨﻔس ﻣﻠ&#= 65260;ﻤﻪ ﺑﺮﺳﺪ، ﮐﻪ ﺩﺭ&#= 65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﻟﺪﻧّﻰ ﺧﻮﺍﻫ= 5194; ﺩﺍﺷﺖ. ﻭﺳﺎﻟﻚ = ﺑﺎ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ&#= 1548;ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻋﻴﻦ ﺍ&= #65247;ﻴﻘﻴﻦ ﺑﭽﺸﻢ ﺩﻝ ﺩﻳﺪ&= #65253; ﻣﻴﺮﺳﺪ. ﻭﭼﻮﻥ = ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮﺩﺩ،ﺣ= 5238; ﺍﻟﻴﻘﻴﻦ، ﻣﻴ= 4405;ﺮﺩﺩ.ﮐﻪ ﺣﺞ ﺃﮐﺒﺮ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65167;ّ ﺍﻟﻨﻮﻉ ﺧﻮﺩﺭ&#= 65165; ﺧﻮﺍﻫﺪ ﺩﻳﺪ.ﻭ&= #65165;ﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ = ﻭ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺷﺖ،ﻭﻧﻪ ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﺮ&= #65193;ﻡ،ﮐﻪ ﺍﻋﺘﻘﺎﺩﻯ ﺑﺂ&#= 65255;ﺎﻥ ﻧﺪﺍﺭﻧﺪ. ﭘس ﻋ&= #65208;ﻖ ﻭﺭﺯﻳﺪﻥ،ﺗﻨA= 260;ﺎ ﺭﺍﻩ ﺍﻟﻬﻰ ﻭ ﺩ= ﺭ ﻧﻬﺎﻳﺖ ﺭﺳﻴﺪ&#= 65253; ﺑﻨﺠﺎﺕ ﺍﺯ ﻃﻠ&= #65204;ﻢ ﻭﺍﺳﺎﺭﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #64400;ﻪ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ &= #65259;ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﺑﺮﻭﺩ. ﻭﺍلاّ = 5169;ﮑﺎﺭﻣﺎ ﻫﺎﻯ ﻧﺎﻣﺤﺪﻭ&#= 65193; ﻧﺴﺦ ﺑﺪﺗﺮ ﺑﺸ&= #65198;ﻯ ﻳﺎ ﻣﺴﺦ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﻳﺎ ﻓﺴﺦ ﮔﻴﺎ= ﻫﻰ ﻭﻳﺎ ﺭﺳﺦ ﺟﻤﺎ&= #65193;ﻯ ﻭ ﻳﺎ ﻭﺳﺦ ﺗﺤﺖ= ﺟﻤﺎﺩﻯ ﻧﻴﺰ،ﻣﻤﮑﻦ ﺍ= 5203;ﺖ ﺑﺎ ﻓﺴﺎﺩ ﺑﻴﺸ&= #65176;ﺮ ﺍﻧﺴﺎﻥ ﺩﺭﺍﻳ&#= 65254; ﺯﻧﺪﮔﻰ ﻧﻴﺰ ﺑ&= #65198;ﻭﺩ. ﮐﻪ ﻓﺮﺍﻭﺍﻥ ﺍ&= #65199; ﺍﻳﻦ ﺳﺘﻤﮑﺎﺭ&#= 65165;ﻥ ﺩﺭ ﺟﻬﺎﻥ ﻫﻤﻴ&= #65208;ﻪ ﻫﺴﺘﻨﺪ،ﮐﻪ ﮐ= 5208;ﺘﺎﺭ ﻣﻴﻠﻴﻮﻧﻬﺎ ﻭ &= #65165;ﻧﺤﺮﺍﻑ ﺭﻭﺣﻰ ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ،ﻭ ﺩﺭﺩ ﻭﺭﻧﺞ ﻣﻴ&= #65248;ﻴﻮﻧﻬﺎ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴ&= #64401;ﻨﻨﺪ. ﺑﺨﺼﻮﺹ ﻭﻗﺘﻰ &= #64400;ﻪ ﺑﻨﺎﻡ ﺧﺪﺍ ﻧﻴ&= #65200; ﭼﻨﻴﻦ ﻣﻴﮑﻨﻨ&#= 65194;.ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ = ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ، ﻭﻣﻮﺟ= 5262;ﺩﻳّﺖ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ &#= 65191;ﻮﺍﻫﺪ ﺩﺍﺷﺖ، ﻫﻴﭻ ﻗ&#= 65166;ﺑﻞ ﻗﻴﺎس ﺑﺎ ﺍﻣﮑ&#= 65166;ﻧﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65204;ﺖ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻧﻮع ﺑﺸﺮﻯ ﻫﺰ&#= 65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻥ،ﻭ ﻏﻴ= 5198;ﻗﺎﺑﻞ ﻗﻴﺎس ﺑﺎ ﺁﻥ ﻧ&= #65262;ﻉ ﻣﻴﺒﺎﺷﺪ. ﺍﻓﺮ&= #65165;ﺩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻓﺮﺷﺘﮕﺎﻥ ﻭﻣ&#= 65248;ﺎﺋﻚ ﻫﺴﺘﻨﺪ، ﻭ ﺍﮐ&#= 65256;ﻮﻥ ﺩﺭﺑﺎﺯﮔﺸﺖ ﺑ&#= 65192;ﻠﻖ،ﻣﻠﻚ ﻭ ﭘﺎﺩﺷﺎﻩ ﺍﻟ&= #65260;ﻰ،ﻭ ﺑﺎ ﻓﺮ ﻭ ﺗﺎﺝ ﺷ= ;ﺎﻫﻰ ﺍﻟﻬﻰ،ﺑﺮ ﺩﻝ &#= 64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ ﻭﺩﺭ ﺭﺟﻌﺖ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺳﺮﺍﺳA= 198; ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﺭﺍ ﺳﻴﺎﺣﺖ ﻣﻴ&= #64401;ﻨﻨﺪ. ﭘس = ﺯﻧﺪﮔﻰ ﺗﺠﺴّﻢ ﻣﺎﺩﻯ &#= 65261;ﻧﻮﻋﻰ ﻫﺮ ﺭﻭﺡ ﻣﻴﺒﺎ&= #65207;ﺪ. ﭼﻪ ﺭﻭﺡ ﻫﺮ ﺃﺗ= ﻢ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻢ&#= 1548;ﻳﺎ ﺭﻭﺡ ﻫﺮ ﮔﻴﺎﻩ = ﻭﺣﻴﻮﺍﻥ،ﻭ ﺍﻧﺴﺎﻥ ﻭﺍﻧﻮ&#= 65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻣ= 5194;ﺍﻡ ﺩﺭ ﺣﺎﻝ ﮐﺴﺐ ﺷ= ﺎﻳﺴﺘﮕﻴﻬﺎﻯ ﺯﻧﺪﮔﻰ ﺑﺮﺍﻯ &= #65255;ﻮﻉ ﺑﺎﻟﺎﺗﺮ ﻫﺴﺘ&#= 65256;ﺪ.ﮐﻬﮑﺮﺍﻣﺎA= 173; ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﺧﻮﺩﺭﺍ، ﺧﺮﺝ &#= 65175;ﺤﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻭﺩﺭ ﻧﻄﻔﻪ ﻭﺟ&= #65262;ﺩ ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﺍﺯ ﺁﻧﻬﺎ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﻌﺪﻯ ﺭﺍ ﺑﺴﺎﺯﺩ.ﭘس &= #65203;ﺮﻧﻮﺷﺖ ﮐﻨﻮﻧﻰ ﻫﺮﮐس &#= 65197;ﺍ، ﺧﻮﺩ ﺩﺭ ﺗﻮﻟﺪ&= #65165;ﺕ ﭘﻴﺸﻴﻦ ﻓﺮﺍﻫ&#= 65250; ﮐﺮﺩﻩ،ﻭ ﺳﺮﻧ= 5262;ﺷﺖ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗ&= #65198; ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165;،ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﺣﺎ&= #65245; ﺳﺎﺧﺘﻦ ﺁﻥ ﻫﺴ&= #65176;ﻴﻢ.ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺑﻬﺘﺮ ﻭ ﺑﻴﺸﺘ&= #65198; ﺭﺍﺗﺤﻘﻖ ﺑﺪﻫ&#= 65268;ﻢ،ﻭ ﻳﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﺧﻮﺩ ﺑﻴﺸﺘﺮ ﻭ = ﺑﺪﺗﺮ،ﺻﺮﻑ ﻟﺬﺕ ﺷﮑﻢ ﻭ ﺍﻃ= ﺮﺍﻑ ﺷﮑﻢ ﺑﻨﻤﺎﺋﻴ&#= 65250;.ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﻬ&= #65252;ﺎﻥ ﺍﻧﻮﺍﻋﻰ ﻣﺴﺦ &= #65251;ﻴﮕﺮﺩﻳﻢ،ﮐʌ= 58; ﺍﺯﮐﺮﺍﻣﺎﺕ ﺑ&#= 65166;ﻟﻔﻌﻞ ﺍﻣﺮﻭﺯ ﺑﺮﺍﻯ &= #65251;ﺎ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ &= #65165;ﺳﺖ.ﻫﺮﻣﻮﺟﻮ= 5193;ﻯ ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﻫﺮ ﺷﺒﻰ ﺭﺍ ﺑﺎ= ﻧﺪﺍﺯﻩ ﻳﻚ ﺷﺐ ﺭﻫﺮﻭﻯ = ﺑﺴﻮﻯ ﺧﺪﺍ ﺩﺍﺭﺩ.ﻭﻟ&= #65264; ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ،ﻫﺮ = 5207;ﺒﻰ ﺭﺍ ﺗﺎ ﺭﻫﺮﻭﻯ = ﻣﻌﺎﺩﻝ ﺻﺪ ﺳﺎﻝ ﺭﺍ ﻣﻤ= ﮑن است ﺒﻨﻤﺎﻳﻨʋ= 94;. ﻳﻌﻨﻰ ﻳﻚ ﻋﻤﺮ = ﺯﻧﺪﮔﻰ ﺑﺸﺮی ﺒﺮﺍﻯ ﻫ&#= 65198; ﺷب ﻘﺪﺭﻯ،ﺍﮔA= 198; ﻗﺪﺭ ﺁﻧﺮﺍ ﺑﺘ&= #65262;ﺍﻥ ﺩﺍﻧﺴﺖ.ﻭﺩﺭ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﻋﺎﺷﻘﺎ&#= 65255;ﻪ ﻭ ﻋﺎﻗﻠﺎﻧﻪ ﻭ = ﺻﺒﻮﺭﺍﻧﻪ ﻭ ﺻﺎﺩﻗﺎﻧﻪ. ﻭ= ﺍﻟّﺎ ﻗﻬﻘﺮﺍﻫﺎ ﻭﮐ&#= 65166;ﺭﻣﺎﻫﺎ ﻭﺻﺪﻫﺎ ﻫﺰﺍﺭ&#= 1548;ﺑﻠﮑﻪ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺏ = ﺣﻴﻮﺍﻧﺎﺕ،ﮐA= 258; ﺑﭽﺸﻢ ﻣﻰ ﺑﻴﻨ&= #65268;ﻢ.ﮐﻪ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﭼ&= #65256;ﺎﻥ ﻋﺬﺍﺑﻬﺎ ﺭﺍ ﺩ&= #65165;ﺭﺩ.ﭼﻮﻥ ﻣﺤﺒﻮﺏ ﻏﻴﺮ ﺍ&= #65247;ﻬﻰ ﺩﺍﺷﺘﻪ،ﻭ ﻋﺸ= 5238; ﺣﻘﻴﻘﻰ ﻧﺪﺍﺷ&#= 65176;ﻪ ﺍﺳﺖ.ﻭﻣﻴﺘﻮﺍ&#= 65253; ﺧﻠﺎﺻﻪ ﮔﻔﺖ،= 5227;ﺸﻖ ﺯﻧﺪﮔﻰ ﺩﺭﺳﺘ&#= 65264; ﻣﻴﺒﺎﺷﺪ.ﻭﺯﻧ&#= 65194;ﮔﻰ ﺩﺭﺳﺖ ﻧﻴﺰ ﻋﺸ&= #65238; ﻭﺭﺯﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ،ﻭﺣﺘﻴﺎA= 199; ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﻴ&= #65176;ﻮﺍﻥ ﺑﭽﺸﻢ ﻋﻘﻞ ﺩﺍ&= #65203;ﺘﺎﻥ ﺑﻬﺸت هاﻯ ﭼﻬA= 166;ﺭﮔﺎﻧﻪ ﻭﭼﻬﺎﺭﮔﻮﻧﻪ= 548;ﻭ ﻳﺎ ﺟﻬﻨّﻤﻬﺎ= 5263; ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭﮔﻮﻧﻪ ﺭﺍ ﺩﻳﺪ ﻭ</= span> &#= 65227;ﺒﺮﺕ ﮔﺮﻓﺖ. ﭘس = ﻋﺸﻖ ﺑﺮﺍﻯ ﻫﻤﻪ ﻏﻴ&= #65198;ﻋﺎﺩﻯ ﻭﻧﺎﻣﻔﻬﻮﻡ ﻧ&#= 65268;ﺴﺖ.ﻭﻟﻰ ﻓﻬﻢ ﻋﻤﻴﻖ ﻣﻌ&= #65256;ﻰﻋﺸﻖ ﺩﺭﺍﻣﻮﺭﻣﺘﺎ= 5235;ﻴﺰﻳﻚ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﻭﺩﻳﺪﺍﺭﻫﺎﻯ ﺭؤﻳﺎﺋﻰ ﺍﺯ ﻋ&#= 65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻠﮑﻮﺗ&#= 65264; ﻭﺟﺒﺮﻭﺗﻰ ﺍﻭ&#= 65245;،ﺗﺎ ﻣﺮﺯ ﺟﺒﺮﻭﺕ ﺩ&= #65261;ﻡ ﺩﺭ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﻳ&= #65254; ﻋﺸﻘﻬﺎﻯ ﺍﻓﺮ&#= 65165;ﺩ ﻫﻤﺎﻥ ﺷﺄﻥ ﻭﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻞ ﺑﻌﺪ ﺍ&= #65199; ﺁﺷﻔﺘﮕﻰ ﻫﺎﻯ &= #65197;ﻭﺣﻰ ﺍﺳﺖ. ﮐﻪ ﻫﻤﺮﺍ= ﻩ ﺁﻥ ﻋﻘﻞ ﻧﻴﺮﻭ&= #65251;ﻨﺪﺗﺮ ﻣﺎﺩﻯﺩﺭ ﻧﻔس &#= 65165;ﻣّﺎﺭﻩ،ﻭ ﺳﭙس ﻧﻔس ﻧﻘّA= 166;ﺩ ﺧﻮﻳﺸﺘﻦ ﺩﺭ ﻋ&= #65240;ﻞ ﻟﻮّﺍﻣﻪ،ﻭ ﺑA= 166;ﻟﺄﺧﺮﻩ ﺩﺭﻋﻘﻞ ﺍﻟﻬﻰ &= #65169;ﺮﺣﺴﺐ ﺩﺭﺟﻪ ﺷﻬﻮﺩﻯ &= #65165;ﻧﺴﺎن ﻤﻴﺮﺳﻨﺪ.ﻭﺧﺪ&#= 65165;ﻭﻧﺪ ﺭﺍ ﻓﺮﺍﻭﺍﻥ ﻋ&= #65240;ﻠﻬﺎﻯ ﻋﻈﻴﻢ ﺗﺮ ﺩﺭﺷ&= #65260;ﻮﺩﻫﺎﻯ ﺑﺎﻟﺎﺗﺮ ﻓﻮﻕ &= #65169;ﺸﺮﻯ،ﻭﻋﻘﻠʌ= 60;ﺎﻯ ﻏﻴﺮﻗﺎﺑﻞ ﺗﻮ&#= 65211;ﻴف ﺤﺘی ﺒﺮﺍﻯ ﺭﻭ&#= 65185; ﮐﺎﻣﻞ ﺑﺸﺮﻯ ﺷ&= #65166;ﻫﺪ ﻧﻮﺭﻗﺎﺋﻢ ﺩﺭ &= #64344;ﻴش هسند. ﻭﻫﺮ ﺑﺎA= 197; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎﻡ ﺍﻟﻬﻰ ﺷﻬﻮﺩﻯ &= #65191;ﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ ﺗﺎ ﻓ&= #65198;ﺿﺎ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ،ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍ&#= 65197; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺩﺭﻟﺎﻫﻮت ﺮﺳ= 5268;ﺪ. ﮐﻪ ﺁﻧﮕﺎﻩ ﺧﻮ&= #65193; ﻧﻴﺰ ﭼﻮﻥ ﺍﻟﻠ&= #65258;،ﺑﺪﺳﺘﻮﺭ ﺧﺪﺍﻭﻧﺪ(ﻫﻮ)ﺑ&= #65268;ﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﺩ= ﺭ ﻋﻤّاء ﻭﻫﺎﻫʌ= 62;ﺕ،ﭼﮕﻮﻧﻪ ﺧﺪﺍﺋﻰ ﻫﺎ ﮐﻨ&= #65194;. ﺑﺎ ﮐﺴﺐ ﮐﻤﺎﻝ&= #1548;ﻣﻨﻄﻘﺎ ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺗ&= #65228;ﻠﻴﻢ ﺩﻳﮕﺮﺍﻥ ﺑﮑﺎ&#= 65197; ﺭﻭﺩ،که ﺨﺪﺍʌ= 61;ﻧﺪ ﺍلله ﻨﻴﺰ ﺧﻮA= 193;ﺭﺍ ﺑﺪﺍﻥ ﺁﻓﺮﻳﻨ&#= 65208;ﻬﺎ ﻭﺭﺣﻤﺘﻬﺎ،ﺧA= 262;ﺩﺭﺍﻣﺘﻌﻬّﺪ= ﺧﺪﺍﻭﻧﺪﻫﻮﻣ= 5268;ﺪﺍﻧﺪ.<o:p></o:p> = 5169;ﻐﻴﺮ ﺍﺯﻭﺳﻴﻠﻪ ﺗﻮ&#= 65203;ّﻞ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍ&= #65255;ﺴﺎﻥ ﺑﺸﺮﻯ،ﺟﺰ ﻗﻬ= 5240;ﺮﺍ ﻭ ﺷﺮﻙ ﻭﮐﺎﺭﻣ&= #65166;ﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷ&= #65176;ﻪ ﻫﺎ ﻧﻴﺴﺖ.ﻋﺸﻖ = ﮐﻮﺷﺸﻰ ﺑﺮﺍﻯ ﺟﺴﺘﺠﻮ&#= 65263; ﻣﻘﺎﻣﻰ ﺑﺮﺗﺮ &= #65165;ﺳﺖ، ﺑﺸﺮﻁ ﺗﻮﺍﻧﺴ&#= 65176;ﻦ ﺧﺮﻭﺝ ﺍﺯ ﻟﺎﻙ = ﺧﻮﻳﺸﺘﻦ ﺑﺸﺮﻯ،ﺑﺎ ﻓﻨ= 5166;ﻯ ﺳﻠﻮﮐﻰ ﻭﺩﺭ ﺗ&= #65204;ﻠﻴﻢ ﭘﻴﺮ ﺣﺴﻴﻨﻰ. ﺳ= ﭙس ﺩﺭ ﺗﺴﻠﻴﻢ ﺑﻤ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻗﺮﺍﺭﮔﺮﻓﺘﻦ &#= 65165;ﺳﺖ.ﮐﻪ ﺟﻤﻌﺎ ﺗﺴﻠﻴﻢ &= #65169;ﺨﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺑﻮﺩﻥ،= 5193;ﺭ ﻣﺮﺣﻠﻪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ ﻭ ﺧﺮﻭﺝ ﺍ= ﺯ ﻟﺎﻙ ﺧﻮﺩ ﺩﺭﺗ&= #65262;ﺟّﻪ ﺑﺎﻣﻮﺭ ﺩﻧﻴﺎ&#= 1548; ﻋﻤﻠﺎ ﺩﺭ ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻓﺮ&= #65261;ﺭﻓﺘﻦ ﺍﺳﺖ.ﻭ ﺗﻨﻬﺎ ﺩ= ﺭ ﺗﺮﻙ ﮔﺬﺷﺘﻪ ﻭ = ﺣﺎﻝ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ.&= #64400;ﻪ ﺧﺮﻭﺝ ﺍﺯ ﺧﻮﺩ = ﺑﺨﺼﻮﺹ ﺩﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺳﻠﻮﮐﻰ،= 5169;ﺴﻮﻯ ﺧﺪﺍ ﻭﻧﻮﻉ ﺑﺎ&= #65247;ﺎﺗﺮ ﺭﻓﺘﻦ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺑﻴﻚ ﺷﻬﻮﺩ = ﺑﺮﺗﺮ ﻳﺎ ﻧﻬﺎﺋﻰ ﺧﻮ&= #65193; می ﺮﺳﻨﺪ.ﻳﺎ ﻫ&#= 65252;ﺎﻥ ﺍﺻﻄﻠﺎﺡ ﻋﺮﻓ&#= 65166;ﻧﻰ،ﺧﺮﻭﺝ ﺍﺯ ﻣﺎ ﺳﻮﺍ ﺍﻟ= ﻠﻪ،ﻭﻭﺻﻮﻝ ﺑﺴﺎﺣﺖ ﻣﻠﮑﻮ&#= 65175;ﻰ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺗﻠ= ﺎﺷﻬﺎﻯ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺍ&= #65255;ﺴﺎﻥ،ﺑﺨﺼﻮʌ= 09; ﺩﺭ ﺟﻨﮕﻬﺎﻯ ﺑ&= #65268;ﻦ ﺩﻭ ﮔﺮﻭﻩ،ﻋﻤ= 5248;ﺎ ﺑﺮﺍﻯ ﺗﻤﻠّﻚ &#= 65261; ﺍﺳﺘﻐﻠﺎﻝ ﻭﺗ&#= 65204;ﻠﻴﻢ ﮐﺮﺩﻥ ﺩﻳﮕﺮﻯ&#= 1548;ﻭ ﺍﻳﻦ ﻳﮑﻰ ﺍﺯ ﻣ= ﻈﺎﻫﺮ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭ &= #65165;ﺭﺯﺍﻥ ﻓﺮﻭﺧﺘﻦ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ.ﻭ ﻧﺸ&= #65166;ﻧﻪ ﺭﻓﺘﻦ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ &#= 65255;ﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ ﻣ= ﻴﺒﺎﺷﺪ.ﺳﺎﻟﮑ&#= 65166;ﻥ ﺑﺎ ﺗﺮﻙ ﺧﻮﺩ ﺧ= ﻮﺍﻫﻰ،ﻭﺍﺯ ﻃﺮﻳﻖ ﻫﻤﮑﺎﺭ&#= 65263; ﺑﺎ ﺩﻳﮕﺮﺍﻥ، &#= 65191;ﻮﺩﺭﺍ ﺑﺪﺭﺟﻪ ﻓﺪﺍﮐ&#= 65166;ﺭﻯ ﻭ ﺍﺯ ﺧﻮﺩ ﮔﺬﺷ= ﺘﮕﻰ ﻣﻴﺮﺳﺎﻧﻨﺪ.ﮐ&#= 65258; ﺟﺰ ﺩﺭ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﭼﻨﻴﻦ ﺍ&= #65187;ﻮﺍﻝ ﻭ ﺻﻔﺎﺗﻰ ﺭﺍ ﻧ= ﻤﻰ ﺑﻴﻨﻴﻢ . ﻓﻠﺴﻔ= ﻪ ﻫﻤﻴﺸﻪ ﺳﻌﻰ ﮐ&= #65198;ﺩﻩ ﻭﺣﺘﻰ ﺗﺠﺮﺑﻴ&#= 1617;ﺎﺕ ﺍﻧﺴﺎﻧﻰ ﻭ ﻣﻔ&= #65166;ﻫﻴﻢ ﻧﺎﺩﺭﺳﺖ ﻳﺎ ﻧ&= #65166;ﻗﺺ ﺧﻮﺩﺭﺍ ﺗﻌﻤﻴ&#= 65250; ﺑﺪﻫﺪ. ﺑﺮﺍﻯ ﻭ= ﺍﮊﻩ ﺍﻟﻬﻰ ﻋﺸﻖ ﻧﻈ&= #65198;ﻳّﺎﺕ ﻏﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﻣﻄﺮﺡ ﮐﻨﺪ. ﮐ᥽= 8; ﻋﻤﻠﺎ ﻧﺸﺨﻮﺍﺭ ﺍﻭﻫ&#= 65166;ﻡ ﮔﺬﺷﺘﮕﺎﻥ ﺩﻳ&#= 64405;ﺮ ﺍﺳﺖ.ﻭ ﻳﺎ ﺣﺘﻰ= ﮔﻔﺘﻪ ﻫﺎﻯ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺭﺍ ﺗﺤﺮﻳﻒ ﻭ ﻳ= ﺎ ﺗﻘﻠﻴﺪ ﻣﻴﮑﻨ&#= 65194;.ﻣﺎﻧﻨﺪ ﻓﻠﺎﺳﻔﻪ = ﻭﺟﻮﺩﻯ ﻫﺎ،ﻳﺎ ﺍﺻﺎﻟ= 5174; ﺍﻧﺴﺎﻥ ﻭ ﻋﻘﻠ&= #65268;ّﻮﻥ ﺩﺭ ﻓﻠﺴﻔﻪ ﺍﺻ&= #65166;ﻟﺖ ﻋﻘﻞ،ﭼﻪ ﺭﺳﺪ &#= 65169;ﻘﺸﺮﻳّﻮﻥ ﻣﺬﻫﺒﻰ ﮐﻪ ﺗﻘ&= #65248;ﻴﺪ ﻋﺮﻓﺎ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ،ﻭﻣﻄﺎﻟﺐ ﺑﺎﻃﻞ ﺧﻮﺩ ﺭﺍ = ﺑﺎ ﺍﻟﻔﺎﻅ ﻋﺮﻓﺎ&#= 65255;ﻰ ﻭ ﺍﻟﻬﻰ ﺩﺭﻣﻴ&= #65154;ﻭﺭﻧﺪ.ﮔﻮﺋﻰ ﺍﻳﻦ ﺗﻠﺒﻴس ﻭ &= #64344;ﻮﺷﺶ ﺩﺍﺩﻥ ﻣِس ،ﮐA= 258; ﺑﺼﻮﺭﺕ ﻃﻠﺎ ﺑ&= #65194;ﻳﮕﺮﺍﻥ ﻗﺎﻟﺐ ﮐﻨﻨﺪ.ﻭ = ﮔﻨﭽﺸﻚ ﺭﺍ ﺭﻧﮓ ﮐﺮﺩﻩ = ﻭ ﭘﺮﻧﺪﻩ ﻋﺸﻖ ﺑ&= #65194;ﻳﮕﺮﺍﻥ ﻭﺍﻧﻤﻮﺩ ﻧﻤﺎ&#= 65267;ﻨﺪ. <o:p></o:p> = 5165;ﺳﺘﺮﻭﻓﺴﮑﻰ ﺩﺭ ﻗﻄﻌﻪ ﻳﺦ،&#= 64400;ﻪ ﺩﺭ ﻧﻮﺭﺁﻓﺘﺎ&#= 65167; ﺩﻳﺪﻩ ﺍﺳﺖ،ﮐ= 5258; ﺷﺎﻳﺪ ﺩﺭ ﻣﺮﮒ = ﺳﻠﻮﮐﻰ ﺑﻮﺩه ﻮ ﺩﺭ ﺳﺮ&= #65251;ﺎﻯ ﻣﺮﮒ ﺣﺮﺍﺭﺕ ﻧ&= #65262;ﺭ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﻳﺎﻓﺘﻦ ﺍﺳﺖ، &#= 65251;ﻴﮕﻮﻳﺪ ﺍﻳﻦ ﻣﻤﮑﻦ ﻧﻴ&= #65204;ﺖ،ﮐﻪ ﻫﻢ ﺑﺎﺷﻴﻢ ﻭ ﻫ= ﻢ ﺫﻭﺏ ﮔﺮﺩﻳﻢ ﻭ&= #65251;ﺎ ﻫﻤﻪ ﺭﺍ ﺩﻭﺳﺖ = ﺑﺪﺍﺭﻳﻢ،ﻭﻫA= 250; ﻣﻮﺟﻮﺩ ﺑﺎﺷﻴ&#= 65250;.ﮐﻪ ﻋﺎﺷﻖ ﺑﺎﻳﺪ ﻓ&= #65194;ﺍﮐﺎﺭﻯ ﮐﻨﺪ ﻭ ﻳﺎﺍﻳﻨ&= #64401;ﻪ ﺑﺎﻳﺪ ﺧﻮﺩﺭﺍ &= #65251;ﻮﺟﻮﺩﻯ ﺑﺪﻭﻥ ﻋﺸﻖ ﺑﺪ&= #65165;ﻧﺪ.ﻭﻳﺎ ﻋﺸﻖ ﺭﺍ ﺑﺪﻭﻥ = ﻭﺟﻮﺩ ﺧﻮﺩ ﺑﺪﺍﻧﺪ ﺻ&= #65188;ﺒﺖ ﺍﺯ ﻓﻨﺎﻯ ﺳﺎﻟ&= #65242; ﻋﺎﺷﻖ ﮐﻪ ﻣﻴﺨ&= #65262;ﺍﻫﺪ ﺩﺭ ﻣﻌﺸﻮﻕ ﺫﻭ&= #65167; ﮔﺮﺩﺩ.ﻭﺗﻤﺎﻡ &= #65261;ﺟﻮﺩ ﺧﻮﺩ ﻭﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ &= #65197;ﺍ ﺩﺭ ﺭﺍﻩ ﺧﻴﺮﻭ&= #65175;ﮑﺎﻣل اﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&#= 65194;. ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻘﻮّﻩ ﺧﻮﺩ ﺭﺍ ﺗﺤﻘﻖ = ﺑﺪﻫﺪ.ﺑﮑﻤﺎﻟ&#= 65166;ﺕ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺍﺣ= ﻮﺍﻝ ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﮐ&= #65258; ﻣﻨﺎﺳﺐ ﺯﻧﺪﮔ&#= 65264; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ &= #64404;ﺮﺩﺩ. ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ ﭘس ﺑﺎﻳﺪ ﮐﺎﻣ&#= 65246; ﺷﺪ،ﻭ ﺑﺨﺪﻣﺖ &#= 64400;ﻤﺎﻝ ﺩﻳﮕﺮﺍﻥ،ﺧﻮA= 193;ﺭﺍ ﻫﻤﭽﻨﺎﻥ ﺑﮑﺎ&#= 65197; ﮔﺮﻓﺖ.ﺗﻨﻬﺎ ﻭ&= #65165;ﺻﻠﺎﻥ ﻣﺮﺍﺗب ﺸﻬﻮﺭ= 5263; ﻫﺴﺘﻨﺪ،ﮐﻪ ﺩ= 5197;ﻣﻴﻴﺎﺑﻨﺪ،ک= ه عشق ﺁﻧﻬﺎ ﺑﺸA= 198;ط ﻤﻮﺟﻮﺩﻳّﺖ ﻳ= 5166;ﻓﺘﻦ ﺑﺮﺗﺮ ﻣﻴﺒﺎﺷ&#= 65194;.ﺍﻭﻝ ﺧﻮﺩﺭﺍ ﻧﻴﮑﻮ &= #65261;ﺗﺤﻠﻴﻪ ﻣﻴﮑﻨﻨﺪ،ﺑﻌA= 194; ﺑﻤﻌﺸﻮﻕ ﻣﻴﺮ&#= 65203;ﻨﺪ.ﻭ ﺑﻘﻮﻝ ﻋﺮﻓﺎ ﻋ&= #65166;ﺷﻖ ﻭﻣﻌﺸﻮﻕ ﺩﺭ ﻳ&= #65242; ﻋﺸﻖ ﻭﺍﺣﺪ ﻣﻴ&= #65208;ﻮﻧﺪ.ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻣﻴﻴﺎﺑ&#= 65256;ﺪ،ﻭ ﻫﻤﻪ ﺍﻭ ﻣﻴﺸﻮ&= #65255;ﺪ،ﻭ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﻧﻤﻰ ﺑﻴﻨﻨﺪ.ﮐ&= #65258; ﺧﻮﺩ ﻳﻚ ﺩﺭﺟﻪ = ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺍﺳﺖ ﻭ ﻳﺎ ﺣﺘﻰ= ﻣﺮﮒ ﻗﻄﻌﻰ ﻭﻧﻬﺎﺋ&#= 65264; ﺳﺎﻟﻚ،ﮐﻪ ﺑﺎ= 5251;ﻴﺪ ﺩﻳﺪﺍﺭ ﺟﺎﻧﺎ&#= 65253; ﺍﻟﻬﻰ ﺧﻮﺩ،ﺟ= 5166;ن ﻤﻴﺪﻫﺪ ﻭ ﻧﻔس &= #65170;ﺸﺮﻯ ﺧﻮﺩ ﺭﺍ ﻗﺮﺑﺎ&= #65255;ﻰ ﺣجّﺃﮐﺒﺮﺷﻬʌ= 62;ﺩﻯﺭﻭﺡﺍﻟﻘﺪ= سﻣﻴﮑﻨﺪ. ﭘﺮ= ﺳﺸﻬﺎ ﺑﺴﻴﺎﺭ ﺍﺳﺖ.ﮐ&= #65258; ﭼﺮﺍ ﻓﻠﺎﺳﻔﻪ &= #65169;ﻰ ﺧﺒﺮ ﺍﺯ ﻋﺸﻖ ﻭ= ﺭﺍﻩ ﺍﻟﻬﻰ،ﭼﺮﺍ ﭼ= 5256;ﻴﻦ ﺧﻮﺩﺭﺍ ﻣﺸﻐﻮ&#= 65245; ﻭﺻﻒ ﻋﺸﻖ ﻣﻴﮑ&= #65256;ﻨﺪ،ﮔﺎﻫﻰ ﺁﻧﺮﺍ ﻗﻮّﻩ ﻭ &= #65255;ﻴﺮﻭ،ﻭﻳﺎ ﻓﻌﻞ ﻭﺯﻧﺪﮔﻰ &= #65261;ﻳﺎ ﺟﻮﻫﺮ ﻭﻋَﺮَA= 213;،ﻭ ﺑﺎ ﺑﺎ ﻣﺎﻫﻴّ&#= 65174; ﻭ ﻏﻴﺮﻩ ﻣﻴﺨﻮ&= #65165;ﻧﻨﺪ.ﺍﻳﻦ ﻣﺎﻫﻴّﺖ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﺍﺳﺖ،ﮐ= 5258; ﻧﻴﺮﻭﻯ ﺟﻮﻫﺮ&#= 65263; ﻭﮔﻮﻫﺮﻳﻦ ﻭ ﺍ&= #65211;ﻠﻰ ﺩﺍﺩ. ﮐﻪ ﺻﺎﺣﺐ= ﺧﻮﺩﺭﺍ ﺑﻔﺮﺽ ﺩﺭ ﺯﻧﺪ&= #64404;ﻰ ﺑﺸﺮﻯ ﻭ ﺳﻠﻮﻙ = ﻭﺍﺩﺍﺭ ﻣﻴﮑﻨﺪ،ﺗﺎ ﻭ= 5183;ﻮﺩ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺑ&#= 65194;.ﺑﻠﮑﻪ ﻭﺟﻮﺩ ﻣﻠﮑﻮﺗ&#= 65264; ﺧﻮﺩﺭﺍ ﭘس ﺍﺯ &= #65261;ﺟﻮﺩ ﻧﺎﺳﻮﺗﻰ ﻭﻣﺎ&#= 65193;ﻯ ﻭ ﺣﻴﻮﺍﻧﻰ ﺭﺍ = ﺑﻴﺎﺑﺪ.ﻭ ﺍﺯ ﻣﻘﺎﻡ ﻓﻌﻠ&= #65264; ﺧﻮﺩ ﺷﺮﻣﻨﺪﻩ &= #64404;ﺮﺩﺩ. ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺩ&= #65197; ﺣﻴﻮﺍﻧﻴّﺖ ﻭ &#= 65183;ﻬﺎﻟﺖ ﻣﻴﺒﺎﺷﺪ. ﺁﻳﺎ = ﺍﻳﻨﺎﻥ ﻧﻤﻰ ﺩﺍﻧﻨﺪ ﺍ&= #65199; ﭼﻴﺰﻯ ﮐﻪ ﺧﺒﺮ&= #65263; ﺍﺯ ﺁﻥ ﻧﺪﺍﺭﻧ&= #65194;،ﭼﮕﻮﻧﻪ ﺗﻮﺻﻴﻒ ﺩﺭﺳﺖ &= #65251;ﻴﺘﻮﺍﻥ ﻧﻤﻮﺩ؟ﺁﻧﻬﻢ = 5169;ﺎﺳﺘﻨﺎﺩ ﺷﻨﻴﺪﻩ ﻫﺎﻯ ﻫ&= #65200;ﺍﺭﺍﻥ ﺩﺳﺘﮑﺎﺭﻯ ﺷﺪ&#= 65257;.ﻭ ﻧﺒﺎﻳﺪ ﻋﺸﻖ ﺭ&= #65165; ﭼﻮﻥ ﻣﻔﻬﻮﻣﻰ &= #65227;ﻘﻠﻰ ﺑﺪﺍﻧﻨﺪ،ﮐﻪ = 5193;ﺭ ﻭﺍﻗﻊ ﻣﻔﻬﻮﻣ&#= 65264; ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﺍﺳﺖ.ﻭ ﻳﺎ ﺩﺭ ﺷ= ;ﺄﻥ ﻋﻘﻞ ﺣﻴﻮﺍﻧﻰ &= #65207;ﺎﻳﺴﺘﮕﻰ ﻧﺎﻡ ﻋﻘﻞ ﻧﻴﺴ&= #65174;.ﻭﻧﺒﺎﻳﺪ ﺗﺤﻠﻴﻠﺎﺕ ﺯﻣ&#= 65166;ﻧﻰ ﻭ ﻣﮑﺎﻧﻰ ﻧﺎﺳ&= #65262;ﺗﻰ،ﻭﻣﻔﺎﻫʌ= 68;ﻢ ﻣﺎﺩﻯ ﺩﺭ ﻭﺻﻒ = ﻋﺸﻖ ﺑﮕﻮﻳﻨﺪ.ﺍﮔﺮ&#= 65165;ﺻﺮﺍﺭ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺩ= 5261;ﺳﺘﻰ ﻭﻋﺸﻖ ﺭﺍ ﺗﻮﺻ&= #65268;غ کنند،ﺁﻳﺎ ﻋﻘ= ;ل کاﻓﻰ ﺁﻧﺮﺍ ﺩ= 5165;ﺭﻧﺪ،ﮐﻪ ﺩﺭعشق ﮐﻨﻨﺪ.A= 267;ﺎ ﻫﻤﺎﻥ ﺭﺳﻴﺪﻥ &= #65261; ﺩﻳﺪﻥ ﺧﻮﺩ ﺑﻌ&= #65208;ﻖ. ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻭ&= #65211;ﻒ ﺧﺪﺍﻭﻧﺪ،ﻳﺎ = 5259;ﻤﺎﻥ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65169;ﮕﻔﺘﻪ ﻣﺴﻴﺢ ﻭ ﺗﻤﺎﻡ = ﺃﻧﺒﻴﺎ،ﻧﭙﺮA= 193;ﺍﺯﻳﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻗﺮﺁ&#= 65253; ﻫﺰﺍﺭ ﻭﺻﻒ ﺧﺪ&= #65165;ﻭﻧﺪ ﺩﺍﺭﺩ.ﺑﻠﮑﻪ ﺑ&= #65198;ﻭﻳﺪ ﻭ ﺑﺒﻴﻨﻴﺪ ﮐﻪ = ﺧﺪﺍﻭﻧﺪ ﭼﮕﻮﻧﻪ ﺧﻮﺩﺭ&#= 65165; ﺑﺸﻤﺎ ﻧﺸﺎﻥ ﻣ&= #65268;ﺪﻫﺪ.ﺁﻧﮕﺎﻩ ﺍﺯ ﺁﻥ ﺗﻮﺻﻴﻒ = ﮐﻨﻴﺪ ﮐﻪ ﻣﻰ ﺑﻴﻨﻴﺪ.= ﻳﻌﻨﻰ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ ﺧﻮﺩﺭﺍ ﺑﭙﻴﺮ &= #65169;ﮕﻮﺋﻴﺪ،ﺗﺎ</spa= n> </spa= n>ﺗﺄﻳﻴﺪ ﻭ ﺗA= 228;ﺒﻴﺮ ﻭ ﺗﻔﺴﻴﺮﺍﺕ ﺷ&= #65260;ﻮﺩﻯ ﺳﻤﺒﻮﻟﻴﻚ ﺳﺎ&#= 65247;ﻚ ﮐﻨﺪ ﻭ ﺍﮔﺮ ﻫﻢ= ﺍﻳﻦ ﻓﻠﺎﺳﻔﻪ ﺍﺯ ﻋ&= #65208;ﻖ ﻧﻴﮑﻮﺋﻰ ﻭﺯﻳ&#= 65170;ﺎﺋﻰ ﺑﻴﺎﻥ ﮐﻨﻨﺪ ﺑ&= #65166;ﻳﺪ ﺩﻳﺪ ﺑﺎ ﮐﺪﺍﻟ&= #65250; ﻣﮑﺘﺐ ﻓﻠﺴﻔﻰ&#= 1548;ﻭ ﮐﺪﺍﻡ ﺳﻄﺢ ﻋﻘ&= #65248;ﻰ ﻭﺣﺘﻰ ﺑﺎ ﮐﺪﺍ&= #65249; ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ&#= 1548;ﺍﮔﺮ ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﺳ= ﺎﻟﻚ ﻭ ﺷﺎﻫﺪ ﺑﻮﺩﻩ = ﺑﺎﺷﻨﺪ،ﭘس ﺍﺯﮐﺪﺍﻡ ﻗﺴﻤ&#= 65176;ﻮﭼﮕﻮﻧﻪ ﻋﺸﻘﻰ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ.ﻳﺎ ﺍﺯ ﮐﺪﺍﻡ</s= pan> &#= 65193;ﺭﺟﻪ ﺍﺻﺎﻟﺖ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ،ﻭ ﮐﺪﺍﻡ ﻳﻚ ﺍﺯ ﺍ= ﻋﻤﺎﻕ ﺑﻴﺸﺘﺮ ﻣﺮﺍﺗ&#= 65168; ﻋﺸﻖ ﺍﻟﻬﻰ؟ ﻧ&#= 65176;ﻴﺠﻪ ﮐﺎﺭ ﻓﻠﺎﺳﻔﻪ &= #65231;ﻴﺮ ﻭﺍﺻﻞ ﺑﻤﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺳﺮﺍﺳﺮ &= #65255;ﺎﺣﻖ ﺍﺳﺖ،ﮐﻪ ﺑﻘﻮ= 5245; ﭘﻴﺎﻣﺒﺮ،ﺩﺭA= 203;ﺖ ﺍﺗﻔﺎﻗﻰ ﺁﻧﺎ&#= 65253; ﻧﻴﺰ ﻧﺎﺩﺭﺳت اﺳﺖ. ﺍﮔﺮ ﺑﻴﺎ&= #65255;ﻰ ﻣﻨﻄﻘﻰ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ،ﭘس ﻧﺘﻴﺠﻪ ﮐﺎﺭ ﺁ&= #65255;ﻬﺎ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65169;ﻴﺸﺘﺮ ﺧﻮﺩﺷﺎﻥ ﺑﺮﺍ&#= 65263; ﭘﺶ ﺍﺯ ﻣﺮﮒ،ﺑ&#= 65192;ﺼﻮﺹ ﺍﮔﺮﺍﻓﺮﺍﺩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ &= #65197;ﺍ ﮔﻤﺮﺍﻩ ﮐﺮﺩﻩ &= #65169;ﺎﺷﻨﺪ.ﺯﻳﺮﺍ ﺍﮔﺮ ﻣﺮﺩﻡ ﺩﺭ = ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺩﺭ ﺑﻰ ﺩﻳﻨﻰ ﺑ= ﺎﺷﻨﺪ،ﺧﻴﻠﻰ ﺑﻬﺘﺮ ﺍﺯ ﻗﺸﺮ&= #65263; ﮔﺮﻯ ﻭ ﻓﻠﺴﻔﻪ = ﺑﺎﻓﻰ ﻭ ﺗﺼﻮﻑ ﻏﻴﺮ ﻋ= ﻤﻠﻰ ﺩﺭ ﺑﺪ ﺩﻳﻨﻰ ﻣ= ﻴﺒﺎﺷﺪ.ﻭﻇﻴﻔ&#= 65258; ﻓﻄﺮﻯ ﺁﻧﻬﺎ،= 5169;ﻬﺪﻳﻨﻰ ﻳﺎ ﻫﻤﺎﻥ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺑﺎ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺍﺳﺖ.ﺟﺰ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻣﺎﻣ&= #65166;ﻥ ﺍﻣّﻰ ﺷﺪﻩ ﻭﺍ&#= 65261;ﻡ ﮐﺮﺩﻩ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﺑﺮﺣﺴA= 168; ﻣﺄﻣﻮﺭﻳّﺖ ﺍ= 5247;ﻬﻰ ﺧﻮﺩﺷﺎﻥ ﺑﺮﺍ&#= 65263; ﻫﺪﺍﻳﺖ ﭼﻨﺪ ﺳ&= #65166;ﻟﻚ ﺧﻮﻳﺶ،ﻭ ﻳﺎ ﻧ&#= 65212;ﻴﺤﺖ ﮐﺮﺩﻥ ﻋﻮﺍﻡ ﺑ&= #65166; ﺣﮑﻤﺘﻬﺎ ﻭ ﺍﺳ&= #65176;ﺪﻟﺎلات ﺨﻮﺩ،ﺗﻨﻬﺎ ﺷ= 5166;ﻳﺴﺘﮕﺎﻥ ﺗﻮﺻﻴف عشق ﻭʋ= 97;ﺍه عشق ﻭﺧﺪﺍﻭﻧʋ= 94; ﻫﺴﺘﻨﺪ، که ﺨﻮﺩ ﺳﺮﺍﺳ= 5198; ﻋﺸﻖ ﺷﺪه اﻧﺪ.&#= 65261; ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺻ&= #65166;ﺩﻕ، ﮐﻪ ﺩﻳﻦ ﻭﺭﺯﻯ = ﺟﺰ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65255;ﻴﺴﺖ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣ&= #65194;ﻋﻴﺎﻥ ﺩﻳﻦ ﺩﺭ ﻫﺮ ﻣﺬ= ﻫﺒﻰ ﺑﺎﺷﻨﺪ،ﺟﺰ ﺧ= 5208;ﻮﻧﺖ ﻭ ﺗﻌﺼّﺐ ﻭ ﺍﻧ&= #65176;ﻘﺎﻡ ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﺭ&= #65165; ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻧﻤﻴﺪﺍﻧﻨﺪ. ﻭ&= #65153;ﻥ ﺁﺧﻮﻧﺪﻯ ﺟﺎﻫ&#= 65248;ﻰ ﮐﻪ ﻓﺘﻮﺍ ﻭﺣﮑ&= #65250; ﻣﺮﮒ ﭼﻨﺪ ﻫﺰﺍ&= #65197; ﻧﻔﺮ ﺭﺍ ﻣﻴﺪﻫ&= #65194; ﻓﮑﺮ ﻣﻴﮑﻨﺪ ﺍ&= #64404;ﺮ ﭼﻨﻴﻦ ﻓﺘﻮﺍﺋ&#= 65264; ﻧﺪﻫﺪ،ﺧﺪﺍﻭA= 255;ﺪ ﺍﻭﺭﺍ ﺑﺠﻬﻨّ= 5250; ﻭ ﺁﺗﺶ ﻣﻴﺒﺮﺩ.= ﭘس باﻳﺪ ﺧﻮﺩ ﺑﺂ= 5175;ش ﻨﺮﻭﺩ، ﺣتی ﺎ@= 404;ﺮ ﻫﺰﺍﺭﺍﻥ ﮐﺸت= 607; ﺸﻮﻧﺪ.ﻭﻟی ﺤﺘ&#= 65264; ﻋﻘﻞ ﺟﺒﺮﻭﺗﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ،ﻭ ﺑﺎ ﺩ&#= 65165;ﺷﺘﻦ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ، ﺑﺎﺯ ﻗﺎﺩﺭ ﺑﺪ&= #65197;ﻙ ﺍﺑﻌﺎﺩ ﻭﻣﺎﻫ&#= 65268;ّﺖ ﻋﺸﻖ ﺍﻟﻬﻰ ﻧﻤ&= #65268;ﺒﺎﺷﺪ ﮐﻪ ﺣﺘﻰ ﻋﻘﻠﻬ&= #65166;ﻯ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﮐﻪ ﺳﺮ ﭼﺸﻤﻪ ﻭﻣﺎ&= #65259;ﻴّﺖ ﺍﺻلی ﺘﺮﻋﺸﻖ = 5191;ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎب هستند. ﺗﻮﺍﻥ ʌ= 35;ﻬﻢ ﻭﺗﻮﺻﻴﻒ ﺣﻘﻴ&#= 65240;ﺖ ﻋﺸﻖﺭﺍﻧﺪﺍﺭ= 5255;ﺪ،ﮐﻪﺧﻮﺩﺑﺪ= ;ﺍﻥﻫﻢﺑﺪﺭﺟﺎ&#= 65175;ﻰﺭﺳﻴﺪهاﻧﺪ= ;. ﺍﺯ= ﻗﺪﻳﻢ ﺗﻮﺻﻴﻒ ﻋﺸﻖ ﺩ&= #65197; ﺍﺣﺘﮑﺎﺭ ﻭﺍﻧ&#= 65188;ﺼﺎﺭ ﺍﺩﺑﺎ ﻭ ﺷﻌﺮﺍ = ﺑﻮﺩﻩ ﺍﺳﺖ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺷﺎﻳﺴﺘﮕﻰ ﺗﻮ&#= 65211;ﻴﻒ ﻋﺸﻖ ﺭﺍ ﺩﺭ ﺍﺷ= ﻌﺎﺭ ﻭﺣﮑﻤﺘﻬﺎﻯ ﻋ&#= 65198;ﻓﺎﻧﻰ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﻭ&= #65193;ﺍﺭﻧﺪ.ﺑﺨﺼﻮ= 5209; ﺍﻳﺮﺍﻧﻴﺎﻥ ﮐ&#= 65258; ﺷﺎﻫﮑﺎﺭﻫﺎﻯ &#= 65183;ﺎﻭﻳﺪﻯ ﺩﺭﺍﻳﻦ ﺑﻴﺎﻧ&#= 65166;ﺕ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺗ&= #65156;ﻣّﻠﺎﺕ ﺷﻴﺮﻳﻦ ﻭﺗﺨﻴ&#= 1617;ﻠﺎﺕ ﺯﻳﺒﺎﻯ ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻥ،ﻧﻴﺰ ﺑﻴﺎﻧﻰ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺍﺯ ﻋﺸﻖ ﻭﺍﻓﮑ&= #65166;ﺭ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;.ﺍﮔﺮ ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﻭ = ﺷﺎﻫﺪﺍﻥ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.&= #65261;ﺍﻟّﺎ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎﻯ = ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﻣﻄﻠﺐ ﻣﻴ&= #64405;ﻮﻳﻨﺪ.ﮐﻪ ﺑﻴﺸﺘﺮ ﺑﺎﻋث &#= 65175;ﻴﺮﮔﻰ ﺍﺩﺭﺍﻙ ﻧﺎﻇﺮ&#= 65165;ﻥ ﻭﺧﻮﺍﻧﻨﺪﮔﺎ= 5253; ﺍﻳﻦ ﺁثاﺭ ﻣﻴ= 5170;ﺎﺷﺪ. ﺃﺩﺏ ﭘﺮﺩﺍﺯﺍ&#= 65253; ﺯﻳﺒﺎ،ﺑﺎﺯ ﺩ= 5197; ﺑﻬﺘﺮﻳﻦ ﺷﺮﺍ&#= 65267;ﻂ ﺑﻴﺎﻥ ﻭﺍﻗﻌﻴ&#= 1617;ﺘﻬﺎ،ﭼﻪ ﺭﺳﺪ <o:p></o:p> ﺑﺤﻘﻴﻘﺘ&= #65260;ﺎﻯ ﻧﺎﻣﺮﺋﻰ ﻭﻣﺘ&#= 65166;ﻓﻴﺰﻳﻚ،ﻭ ﻣﺸﮑﻠﺎت ﺮﻭﺍ= 5255;ﻰ ﻭﻓﮑﺮ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻣﺴﺘﻌﺪ ﻗﺎﺩﺭ &= #65255;ﻤﻴﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﺑﻴﺎﻧﻰ &= #65203;ﻤﺒﻮﻟﻴﻚ ﺗﺮ ﺍﺯ ﺑﻴﺎﻧﺎ&= #65173; ﺷﻌﺮﻯ ﺩﺍﺭﻧﺪ. = ﻭﻟﻰ ﺃﺩﺏ ﻭ ﺍﺩﺑﻴﺎ&= #65173; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;،ﻫﻤﻪ ﺍﺯ ﻣﺤﻞ ﺷﺄﻥ ﻣ= ﻘﺎﻡ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #64405;ﻮﻳﻨﺪ.ﮐﻪ ﻫﺮﮔﺰﻗﺎﺑل ﻘ= 5268;ﺎﺵ ﺑﺎ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﮊﻧﺘﻴﮑﻰ ﺁﻧﻬ&#= 65166; ﻧﻴﺴﺖ.ﻣﮕﺮ ﺩﺭ = ﺷﺒﺎﻫت های ﺩﺭ ﺍﻟﻔﺎA= 221; ﻭﮐﻠﻤﺎﺕ.ﻓﻠﺎ&#= 65203;ﻔﻪ ﻋﺮﻓﺎﻧﻰ ﮐﻪ ﺧ&= #65262;ﺩ ﺍﺯ ﺷﺎﻫﺪﺍﻥ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ،ﻭ ﺩﺍﺭ= 5165;ﻯ ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗ&#= 65198; ﺍﻟﻬﻰ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﺧﻮﺩ ﻫﺴﺘﻨﺪ،= 5255;ﻪ ﻓﻘﻂ ﺑﻴﺎﻥ ﺩﺭ&= #65203;ﺘﻰ ﺍﺯ ﺍﻣﻮﺭ ﺣﻴﺎ&= #65175;ﻰ ﻭﻟﻮﺍﺯﻡ ﻋﺸﻖ &= #65261; ﺍﺧﻠﺎﻕ ﻭ ﻋﻘﻞ = ﺑﻬﺘﺮ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5191;ﻮﺩﺭﺍ ﻧﻴﺰ ﺑﺮﺍﻯ ﺗﻮ&= #65247;ﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﺯﺍﺩﻯ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.ﮐﻪ ﭘس ﺍﺯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺑﺎ ﻫﺰﺍﺭ&= #65165;ﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.&= #64380;ﻮﻥ ﺑﻬﺘﺮﺍﻥ ﺗﻨﻬ&#= 65166; ﺍﺯ ﺑﻬﺘﺮﻳن ﭙ&#= 65268;ﺪﺍ ﻣﻴﺸﻮﻧﺪ.ﭼﻨﺪ &= #65203;ﺎﻟﻚ ﮐﺎﻣﻞ ﺷﺪﻩ ﺍﺯ = ﻳﻚ ﮐﺎﻣﻞ ﺍﻟﻬﻰ،= 5175;ﻌﺎﻟﻰ ﻣﻴﺠﻮﻳﻨﺪ ﮐﻪ &= #65255;ﻪ ﻓﻘﻂ ﺍﺭﺗﺒﺎﻁ &= #64400;ﻤﺎﻝ ﮊﻧﺘﻴﮑﻬﺎﻯ ﺭ&#= 65261;ﺣﻰ ﺭﺍ ﺑﺂﻳﻨﺪﻩ ﻣ&= #65256;ﺘﻘﻞ ﻣﻴﮑﻨﻨﺪ،ﮐﻪ = 5187;ﺘﻰ ﺍﮔﺮ ﺗﻮﻟﻴﺪ ﻣ&= #1579;ل ﻫﻢ ﮐﻨﻨﺪ، ﺍﻭ&#= 65247;ﺎﺩﻯ ﻣﺴﺘﻌﺪ ﺩﺍﺭﻧ&#= 65194;.ﺯﻳﺮﺍ ﺍﺭﻭﺍﺡ ﺷﺎﻳﺴ&#= 65176;ﻪ ﺗﺮ،ﺑﻨﻄﻔﻪ ﺁ= 5255;ﻬﺎ ﻣﻨﺘﻘﻞ ﻣﻴﺸﻮ&#= 65193;.ﻭﻣﮑﺎﻧﻴﺰﻡ ﻭﺭﻭﺩ ﺍﺭﻭﺍﺡ &= #65251;ﻨﺘﻈﺮ ﺗﻮﻟﺪ،ﺩﺭ ﻧﻄ= 5236;ﻪ ﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ&#= 1548; ﭼﻪ ﺍﻭﻭﻝ ﻣﺎﺩ&= #65197; ﻳﺎ ﺍﺳﭙﺮﻡ ﭘﺪ&= #65197;ﺍﻥ ﺑﺎﺷﺪ،ﺍﺯ ﺭﺍ= 5169;ﻄﻪ ﻋﺸﻖ ﺍﺳﺘﻔﺎﺩ&#= 1607; ﻤﻴﮑﻨﻨﺪ.ﮐﻪ ﻧ&= #65252;ﻴﺪﺍﻧﻴﻢ ﻣﮑﺎﻧﻴﺰﻡ ﻋﺸ&#= 65238; ﺍﺭﻭﺍﺡ ﺑﺮﺍﻯ &= #65175;ﻮﻟﺪ ﭼﮕﻮﻧﻪ ﺍﺳﺖ.ﺯ&= #65267;ﺮﺍ ﺍﺯﮐﻮﺯﻩ ﻫﻤﺎ&#= 65253; ﺗﺮﺍﻭﺩ ﮐﻪ ﺩﺭ = ﺍﻭ ﺍﺳﺖ.ﭘس ﮐﺎﺭﻣ&#= 65166;ﻳﺎﻥ ﻧﻴﺰ ﺍﻃﻔﺎﻝ<sp= an dir=3DLTR> </spa= n>ﮐﻢ ﺷﺎﻳﺴته= ; ﺪﺭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧ&= #65262;ﺍﻫﻨﺪ ﺑﻮﺩ.ﻭﻟﻰ ﻋﺎﻗ&= #65170;ﺖ ﻫﻤﻪ ﺍﺭﻭﺍﺡ ﺑ&= #65166;ﻳﺪ ﺍﺯ ﻣﺪﺍﺭﺝ ﻭﻧ&= #65198;ﺩﺑﺎﻥ ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮ&#= 65263;،ﻭﻣﺮﺍﺣﻞ ﮐﺴﺐ ﺻﻔﺎﺕ ﺑﺮ&= #65175;ﺮ ﭘﻴﺶ ﺑﺮﻭﻧﺪ.ﮐ&= #65258; ﻧﻘﺺ ﻣﺮﺍﺗﺐ ﻣ&= #65194;ﺑّﺮ ﺍﻟﻬﻰ ﺩﺭ ﺗﻌﻴ&= #65268;ﻦ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65175;ﻮﻟﺪ ﻓﻌﻠﻰ ﺭﺍ ﺑﻌﻬ&= #65194;ﻩ ﺩﺍﺭﻧﺪ.ﻭ ﭘس ﺍ&= #65199; ﺗﻮﻟﺪ ﺳﺮﻧﻮﺷ&#= 65174; ﺍﻧﺴﺎﻥ ﭘس ﺍﺯ &= #64400;ﻮﺩﮐﻰ ﻭﺟﻮﺍﻧﻰ،ﻭ ﺍ= 5235;ﺰﺍﻳﺶ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﻧﺘﻴﺠﻪ ﺟﻬﻞ ﺍ&= #65219;ﺮﺍﻓﻴﺎﻥ ﻭ ﻏﻔﻠﺖ ﺧﻮﺩ ﺍ= ﻧﺴﺎﻥ،ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ،ﮐﻪ ﻣﻴﺘ= 5262;ﺍﻧﻨﺪ ﺗﺰﮐﻴﻪ ﻧﻔس ﮐ&#= 65256;ﻨﺪ ﺭﻓع ﺁثاﺭ ﻣﻨA= 236;ﻰ ﺗﻮﻟﺪ ﻓﻌﻠﻰ،= 5261; ﺩﻳﮕﺮ ﺁثاﺭ ﻣ= 5256;ﻔﻰ ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮ&#= 65263; ﭘﻴﺸﻴﻦ ﻭ حیوA= 165;ﻧﻴّﺘﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﭘﺎﮐﺴﺎﺯﻯ ﻧﻤ&#= 65166;ﻳﻨﺪ ﻭﺑﺎ ﺑﻠﺎﻳﺎﻯ &= #65203;ﻠﻮﮐﻰ ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘ&#= 65198;ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﻭﮐﻢ ﻭ ﺑ= ﻴﺶ ﺁﻥ ﺑﺴﺘﻪ ﺑﻤﻘ&= #65194;ﺍﺭ ﮐﻤّﻰ ﻳﺎ ﮐﻴﻔ&#= 65264; ﺍﻳﻦ ﻋﻘﺪﻩ ﻫﺎ = ﻭ ﻋﻘﻴﺪﻩ ﻫﺎ ﺁﻧ&= #64405;ﺎﻩ ﭘﺶ ﺍﺯ ﺗﺤﺪﻳﺪ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ ﻗﺒﻠﻰ،= 5191;ﻮﺩ ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪ ﺑﺮﺗﺮ ﻣﻴﺮﺳﻨ&#= 65194;،ﮐﻪ ﺣﺞّ ﻋُﻤﺮﻩ ﺳ= 5166;ﻟﻚ ﺍﺳﺖ.که هر ﺷﻬA= 262;ﺩ ﻣﻘﺪﻣﺎﺗﻰ ﺧﻮ&#= 65193; ﻳﻚ ﺣﺞ ﻋﻤﺮﻫﺎ&= #65263; ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﮔ&= #65198; ﺑﻨﻮﺭﻗﺎﺋﻢ ﺭ&#= 65261;ﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ &#= 65187;ﺞ أﮐﺒﺮ ﺧﻮﺩﺭﺍ &#= 64400;ﺮﺩﻩ ﻭ ﻗﺮﺑﺎﻧﻰ ﻧﻔ&= #1587; اﻣّﺎﺭﻩ ﺧﻮﺩ = 5251;ﻴﻨﻤﺎﻳﺪ. ﻭ ﺍﮔﺮ ﺗﻮﻟﺪ ﺩ= ﻭﻡ ﻭﺍﻟﻬﻰ ﺧﻮﺩﺭ&#= 65165; ﺍﻧﺠﺎﻡ ﺩﺍﺩ ﭘ&= #65268;ﺎﻣﺒﺮﮔﻮﻧﻪ ﻭﻣﻌﺼﻮﻡ ﺑﻬﺪ&#= 65165;ﻳﺖ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻭ ﺍﺩﺍﻣﻪ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﺑﻴﺸﺘﺮ ﺧ&#= 65262;ﺩ ﻣﻴﭙﺮﺩﺍﺯﺩ ﻭ&#= 65193;ﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻧ&= #65204;ﺦ ﺑﺸﺮﻯ ﺑﺮﺍﻯ ﺗ&= #64401;ﻤﻴﻞ ﺷﻬﻮﺩﻫﺎ ﻭﻳﺎ &= #65193;ﺭ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺸﻬﻮﺩ ﻧﻮﺭ ﺭﺏ ﺭﺣﻤﺎ&= #65253; ، ﺑﺎ ﻭﻟﺎﻳﺖ ﺳ&= #65248;ﻮﮐﻰ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﻌﻘﻠﻬﺎﻯ ﺑﺎﻟﺎ ﻭ ﻋﺸﻖ ﻭ= ﺭﻭﺷﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺟﺎﻟﺐ &= #65175;ﺮﻣﻴﺮﺳﺪﻭﺑA= 198;ﻫﺮﻭﻯ ﺑﺴﻮﻯ ﮐﻤﺎﻝ ﺑ&= #65166;ﺯ ﺑﺎﻟﺎﺗﺮ ﭘﻴﺶ &= #65251;ﻴﺮﻭﻧﺪ.ﮐﻪ ﺗﺎ ﺃﺑﺪ ﺩﺭ ﺍﻧ= ﻮﺍﻉ ﻓﻮق ﺒﺸﺮﻯ ﺍﺩ&#= 65165;ﻣﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261;ﻟﻰ ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ &= #65169;ﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺗ= 5256;ﻬﺎ ﺩﺍﺷﺘﻦ ﺗﺠﻠّ= 5264; ﺷﺸﻢ ﻧﻮﺭﻗﺎﺋ&#= 65250; ﻧﻮع ﺒﺸﺮﻯ ﺍﺳ&#= 65174;.ﻭﺍﻟّﺎ ﮐﺎﺭﻣﺎﻫﺎ ﻭﻗ&#= 65260;ﻘﺮﺍﻫﺎﻯ ﻣﮑﺮﺭﻣﻴﺸﻮﺩ.&#= 65261; ﺭﻓﺘﺎﺭ ﻭﮔﻔﺘ&#= 65166;ﺭﻭ ﭘﻨﺪﺍﺭ ﻭ ﺍﺣﻮ&= #65165;ﻝ ﻭ ﺻﻔﺎﺕ ﺫﺍﺕ ﺍ= ﻧﺴﺎﻥ ﺩﺭ ﻫﺮ ﻧﻮﻉ،ﺍ&#= 65255;ﻌﮑﺎﺳﻰ ﺩﺭ ﺗﺠﺴّﻢ ﻣﺎ&#= 65193;ﻯ ﺑﺸﺮﻯ ﻭﺗﺠﺴّ= 5250; ﻧﺎﺳﻮﺗﻰ ﺧﻮﺩ &= #65197;ﺍ ﺩﺍﺭﻧﺪ ﻫﻤﻪ ﺑ&= #65208;ﺮ ﻫﺴﺘﻨﺪ،ﻭﻟﻰ = 5259;ﺰﺍﺭﺍﻥ ﺗﻔﺎﻭﺕ ﺑﻴﻦ ﺁ&= #65255;ﻬﺎ ﻫﺴﺖ. ﮐﻪ ﺩﺭ ﻓﺼ= ;ﻮﻝ ﻭ ﺳﻄﻮﺡ ﻣﺨﺘﻠ&= #65234; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ،ﮐﻪ ﺑﺎﻳﺪ ﺑﻬﺘﺮ ﺷ&= #65262;ﻧﺪ.ﻭﺍﻟّﺎ ﺑﺪﺗﺮ ﻫﻢ ﻣﻴﺸ&= #65262;ﻧﺪ،ﮐﻪ ﺗﻮﻗّﻒ ﺩﺭ ﻣﻘ&#= 65166;ﻡ ﺭﻭﺣﻰ ﻓﻌﻠﻰ ﻣ&= #65188;ﺎﻝ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﺴ= ﺘﻰ ﻫﻴﭻ ﭼﻴﺰﻯ ﺑﺪ&= #65261;ﻥ ﺗﻐﻴﻴﺮ ﺩﺍﺋﻢ &= #65255;ﻴﺴﺖ ﻳﺎ ﺗﮑﺎﻣﻞ ﻣث&#= 1576;ت ،ﻭ ﻳﺎ ﻗﻬﻘﺮﺍ&#= 65263; ﻣﻨﻔﻰ،ﮐﻪ ﻣﺨ= 5212;ﻮﺹ ﺍﻧﺴﺎن ﺒﺎ ﺍﺗ&#= 65252;ﺎﻡ ﺣﺠّﺘت ﺒﺎﺷﺪ.= 5261; ﺩﺍﺭﻧﺪﻩ ﺍﻣﮑ&#= 65166;ﻧﺎﺕ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ . ﻭﻟﻰ ﺁﻧ= ;ﺮﺍ ﺧﺮﺝ ﻟﺬﺕ ﺷﮑﻢ = ﻭﺍﻃﺮﺍﻑ ﺷﮑﻢ ﻣﻴﮑﻨﻨﺪ &= #65187;ﺘﻰ ﺍﮔﺮ ﺑﺘﻮﺭﻡ ﺫ&= #65259;ﻨﻰ ﻭ ﺣﺎﻓﻈﻪ ﻧﻴﺰ = ﺑﭙﺮﺩﺍﺯﻧﺪ ﮐﻪ ﺗﮑﺎﻣﻠﻰ ﺍ&= #65235;ﻘﻰ ﻣﻴﺒﺎﺷﺪ. ﺣﻖ ﻟ= ﺬﺕ ﺑﺮﺩﻥ ﺍﺯ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺸﺮﻯ،ﺗﻨﻬﺎ = 4344;س ﺍﺯ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ،ﺩﺭ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﮐﻪ ﻣﻌﺼﻮﻣﺎﻧ&#= 65258; ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ.&= #65261;ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺣﺘA= 264; ﺧﻄﺎ ﻭﮔﻨﺎﻩ ﺁ&= #65255;ﻬﺎ ﺩﺭﺳﺖ ﻭ ثوﺍﺏ &#= 65261; ﺻﻮﺍﺏ ﺍﺳﺖ. ﻫﺮ= ﮔﺰ ﺍﻧﻔﻌﺎﻟﺎﺕ ﺍ&#= 65255;ﺴﺎﻥ،ﺑﺨﺼﻮ᥸= 9; ﺩﺭ ﺍﺣﻮﺍﻝ ﺗﻌ&= #65166;ﻟﻰ ﻳﺎﻓﺘﻪ،ﺩﺭ ﻗ= 5166;ﻟﺐ ﺍﻟﻔﺎﻅ ﻭﻣﻌﻘ&#= 65262;ﻟﺎﺕ ﻋﻘﻠﻰ ﻓﻠﺎﺳﻔ&#= 65258; ﺩﺭ ﻧﻤﻰ ﺁﻳﺪ ﭼ= ﻮﻥ ﻧﺪﻳﺪﻩ ﻭﺻﻒ ﺁ&= #65253; ﻣﻴﮑﻨﻨﺪ.ﺍﺣﻮ&#= 65165;ﻝ ﺧﺎﺹ ﺭﻭﺍﻥ ﻭ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﭼﻪ = ﺭﺳﺪ ﺑﺎﻣﻮﺭ ﺫﻫﻨﻰ &= #65261;ﻣﺎﺩﻳّﺎﺕ ﺩﺭ ﺗﺼﻮﺭﺍﺕ ﻓ&= #65248;ﺎﺳﻔﻪ ﻭ ﺍﺳﺘﺪﻟﺎﻟﺎ&#= 65173; ﺁﻧﻬﺎ ﺍﺯ ﺩﻟﺎ&= #65163;ﻞ ﭘﺎﺋﻴﻦ،که ﻤʌ= 68;ﺨﻮﺍﻫﻨﺪ ﺑﺮﺍی ﻤﺮﺍﺗب = 5170;ﺎﻟﺎ ﺑﮑﺎﺭ ﺑﮕﻴﺮﻧ&#= 65194;. ﺩﺭﺣﺎﻟﻴﮑﻪ ﺗ&#= 65256;ﻬﺎ ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗ&#= 65198; ﻣﻴﺘﻮﺍﻧﻨﺪ،A= 165;ﺳﺘﺪﻟﺎﻟﺎﺕ ﻣﻨﺎﺳﺐ ﺑﺮﺍﻯ &= #65203;ﻄﻮﺡ ﭘﺎﺋﻴﻦ ﺗﺮﺩﺭ &= #65203;ﺎﻟﮑﺎﻥ ﻭﻣﺮﺩﻡ ﺑﻨﻤﺎ&#= 65267;ﻨﺪ. ﺑﺨﺼﻮ᥸= 9; ﺩﺭ ﺑﻴﺎﻥ ﻣﺴﺄﻟﻪ &= #65227;ﺸﻖ ﻭﺭﺍﻩ ﺧﺪﺍ،ﭼ= 5258; ﺭﺳﺪ ﺑمکاﻧﻴʌ= 00;ﻡ ﻋﺸﻖ ﻭﻣﺎﻫﻴّ= 5174; ﺍﻣﻮﺭﺍﻟﻬﻰ ﻭ&#= 65197;ﻭﺣﻰ ﻭﻣﺘﺎﻓﻴﺰﻳﮑ= 5264; ﻭﺍﻣﻮﺭ ﻏﻴﺒﻰ. = ﻳﻌﻨﻰﻧﻴﺎﻣﺪ= 5257; ﻫﺎ ﻭ ﻧﺎﺩﻳﺪﻩ = ﻫﺎ. ﻓﻠﺎﺳﻔﻪ ﺑﺎ ﮔ&= #65236;ﺘﺎﺭﻫﺎﻯ ﺧﺴﺘﻪ ﮐﻨﻨﺪﻩ &= #65191;ﻮﺩ ﺩﺭﺑﺎﺭﻩ ﻋﺸﻖ &= #65261;ﺍﻣﻮﺭ ﺍﻟﻬﻰ،ﻭﺭﺍﺑA= 220;ﻪ ﺁﻥ ﺑﺎ ﺩﻳﮕﺮ ﻋ= ﻮﺍﻃﻒ ﺑﺸﺮﻯ،ﻭﻧﻴﺰ = 5169;ﺎ ﻣﻌﺎﻧﻰ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﻋﺸﻖ ﻭﺭﺍﺑﻄﻪ &= #65165;ﻟﻬﻰ،ﺑﺎ ﺧﻴﺮ ﺃﻋﻠﻰ ﻳﺎ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ،ﻭﻧﻘﺶ = 5227;ﻘﻞ ﻭ ﺍﺭﺍﺩﻩ ﺍﻧﺴ&= #65166;ﻥ ﺳﺎﻟﻚ ﺩﺭﻋﺸﻖ&#= 1548;ﻭ ﺍﺭﺯش هاﻯ ﺍﺧA= 248;ﺎﻗﻰ ﻋﺸﻖ،ﻭ ﻧﻴﺰ ﻋ&#= 65240;ﻠﻬﺎﻯ ﻫﻤﺮﺍﻩ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺁﻳﻨﺪ&#= 65257;،ﺍﺯﺗﻮﺻﻴﻒ ﻓﻠﺎﺳﻔﻪ ﺩﻭﺭ &= #65165;ﺳﺖ،ﮐﻪ ﺧﺴﺘﻪ ﮐﻨﻨﺪﻩ &= #65259;ﺴﺘﻨﺪ.ﻭﺑﺨﺼ= 5262;ﺹ ﮐﻪ ﺑﺠﺰ ﺑﺤﻴﺮ&= #65173; ﻭﭘﻮﭼﻰ ﻭﻧﻬﻠ&#= 65268;ﺴﻢ ﺧﻮﺩ ﻭﺧﻮﺍﻧﻨ&#= 65194;ﮔﺎﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65261; ﺷﺎﮔﺮﺩﺍﻥ ﻭ ﭘ&= #65268;ﺮﻭﺍﻥ ﺧﻮﺩ ﻧﻤی اﻧﺠ= 5166;ﻣﺪ. ﺷﺎﻳﺪ ﺑﺮﺍﻯ ﺩ&= #65165;ﻧﺸﺠﻮﻯ ﻓﻠﺴﻔﻪ ﻣﻮﺭﺩ &= #65239;ﺒﻮﻝ ﺑﺎﺷﺪ، ﻭلی ﺪA= 197; ﺩﺭﻙ ﻫﺪﺍﻳﺖ ﺩ&= #65165;ﻧﺸﺠﻮ ﻧﻴﺴﺖ،ﮐﻪ ﺑﺮ= 5187;ﻴﺮﺕ ﻓﮑﺮﻯ ﺧﻮﺩ ﺍﻓ&= #65200;ﻭﺩﻩ ﺍﺳﺖ . ﻣﮑ= ﻨﻮﻧﺎﺕ ﺻﻔﺎﺗﻰ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ&#= 1548;ﻋﻤﻠﺎ ﺩﺭ ﻳﻚ ﻋﻨﻮﺍﻥ = ﻋﺸﻖ ﺑﺮﺁﻳﻨﺪ ﻭﺧﻠ&#= 65166;ﺻﻪ ﻣﻴﺸﻮﺩ ﻭ ﺗﻮﺣ&= #65268;ﺪ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺻﻔ&= #65166;ﺕ ﺧﺎﺭﺟﻰ ﻭ ﻇﺎﻫ&= #65198;ﻯ ﺷﺨﺺ ﺭﺍ ﻣﻴﺴﺎ&= #65199;ﺩ.ﭼﻮﻥ ﻧﻮﻉ ﮔﻔﺘﺎﺭ ﻭ = ﺭﻓﺘﺎﺭ </spa= n>ﻭ ﮐﺮﺩﺍﺭ،ᤨ= 0;ﻪ ﺩﺭ ﻧﻴﮑﻮﺋﻰ ﻧ&= #65268;ﺰ ﺩﺭﺟﺎﺕ ﺩﺍﺭﺩ. = ﻫﻤﺎﻥ ﺷﻌﺎﺭ ﺯﺭﺩﺷﺖ &= #64400;ﻪ ﺑﻬﺘﺮﻳﻦ ﺧﻠﺎ&#= 65211;ﻪ ﻣﻄﻠﺒﻰ ﺍﺯ ﻓﻠ&= #65204;ﻔﻪ ﻫﺴﺘﻰ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺟﻬﺎﻥ ﺍﺳﺖ،ﮐ= 5258; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65261;ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻣﻰ ﺍﻧﺠ&= #65166;ﻣﺪ.ﻭ ﺑﺠﺎﻯ ﻫﺮ ﺷﺒﻰ = ﺭﺍ ﻳﻚ ﺷﺒﻪ ﺭﻫﺮﻭ&= #65263; ﮐﺮﺩﻥ،ﺑﺎ ﻭﻟ= 5264;ّ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﺑ&= #65252;ﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﻭ ﻫ= 5252;ّﺖ ﺯﻳﺎﺩ ﻭﻋﺸﻖ ﺷ&= #65194;ﻳﺪ ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺍﺭ= ﺍﺩﻩ ﺁﻫﻨﻴﻦ،ﮔﺎﻫA= 264; ﺗﺎ ﺷﺒﻰ ﺭﻩ ﺻﺪ= ﺳﺎﻟﻪ ﻣﻴﺮﻭﻧﺪ.ﮐﻪ ﺑ&= #65166;ﻫﻔﺖ ﺳﺎﻝ ﺑﺠﺎﻯ ﻫﻔ&= #65176;ﺎﺩ ﺳﺎﻝ،ﺑﭙﺎﺩﺍA= 205; ﺑﻬﺸﺘﻰ ﻫﻔﺖ ﻫ&= #65200;ﺍﺭ ﺳﺎﻝ ﺩﺭﻋﺮﺵﺭ&#= 65187;ﻤﺎﻥ، ﻣﻨﺘﻈﺮ ﺗﻮﻟﺪ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ &= #65251;ﻴﺸﻮﻧﺪ. ﺳﻌﻰ ﻣﻴﮑﻨﻨﺪ &= #64400;ﻪ ﮐﺎﺭﺑﺮﺩﻫﺎﻯ &#= 65227;ﺮﻓﺎﻧﻰ ﺩﺭ ﻋﺸﻖ ﺑﮕﻮﻳ&= #65256;ﺪ،ﮐﻪ ﻫﺮﭼﻪ ﺑﮕﻮﻳﻨ&#= 65194; ﮐﻢ ﮔﻔﺘﻪ،ﻭ ﺣ&#= 65240;ﻴﻘﺖ ﻋﺸﻖ ﺭﺍ ﻇﺎﻟﻤ&= #65166;ﻧﻪ ﺗﺎﺭﻳﮑﺘﺮ ﻣﻴ&#= 64401;ﻨﻨﺪ.ﻓﻠﺴفه های ﻣﺎﺩﻯ،ﺑ᥶= 8;ث ﻋﺸﻖ ﺭﺍ ﺩﺍﻧﺴ&= #65176;ﻪ ﻳﺎ ﻧﺪﺍﻧﺴته = 5252;ی ﻤﻴﺮﺍﻧﻨﺪ. ﺍﻣ&= #65166; ﻓﻠﺎﺳﻔﻪ ﻋﺮﻓ&#= 65166;ﻧﻰ ﺑﺤث ﻋﺸﻖ ﺭﺍ ﭘ&= #65198;ﻭﺭﺵ ﻣﻴﺪﻫﻨﺪ ﻭ ﺁث&#= 1575;ﺭ ﺑﻌﺪﻯ ﺍﺯ ﻋﺸﻖ = ﺳﻠﻮﮐﻰ ﺭﺍ ﺩﺭ ﻋﻘﻞ ﻭ ﭘ= ;ﺎﮐﻰ ﺭﻭﺍﻥ ﻭﺳﻠﺎﻣ&#= 65176;ﻰ ﺗﻦ ﺭﺍ ﺗﻔﻬﻴﻢ = ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻣﺎﻫ&= #65268;ّﺖ ﻋﺸﻖ ﺭﺍ ﺩﺭ ﺳﻠ= ﻮﻙ ﻋﻤﻠﻰ ﺑﻔﻬﻤﺪ &= #65261;ﺧﻮﺩﺭﺍ ﻣﺴؤﻝ ﺍﻧﺠﺎﻡ &#= 65261;ﺗﺤﻘﻖ ﺁﻥ ﺩﺭ ﺧﻮﺩﺵ ﺑ= ﻨﻤﺎﻳﺪ، ﻧﺰﺩ ﺧﺪﺍ ﻣﻘﺮ&= #65167; ﻭ ﻣﺤﺒﻮﺏ ﻣﻴﺸ&= #65262;ﺩ، ﻭﺧﻮﺩ ﺑﻨﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺭﺍ&= #65257; ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ .= ﭘﺮ= ﺳﺶ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﭼ= ﻪ ﻭﻗﺖ ﻋﻘﻞ ﮐﺎﻓ&= #65264; ﺑﺮﺍﻯ ﺣﻞ ﻣﺸﮑ&= #65248;ﺎﺕ ﺩﻧﻴﺎ ﻭ ﺑﺸﺮﻳ&= #1617;ﺖ ﻣﻴﺘﻮﺍﻥ ﺩﺍﺷ&#= 65174; ﺑﺨﺼﻮﺹ ﮐﻪ ﻣﺸ&= #64401;ﻠﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻣ&= #65228;ﻀﻠﺎﺕ ﺁﻥ،ﺭﻭﺯ ﺍﻓﺰ= 5261;ﻥ ﻭ ﺩﻳﺮﺗﺮ ﻗﺎﺑ&= #65246; ﻓﻬﻢ ﺍﺳﺖ.ﺗﺎ ﻓ= ﺮﺿﺎ ﺑﺨﻮﺍﻫﻨﺪ ﺁﻧ&#= 65260;ﺎﺭﺍ ﺣﻞ ﮐﻨﻨﺪ.ﺍﮔﺮ<= /span> </spa= n>ﺑﻌﻘﻞ ﺑﺮﺗʋ= 98; ﺍﻟﻬﻰ ﺁﻏﺎﺯ ﺍﺯ ﺧﻮﺩ&= #65207;ﺎﻥ ﻧﭙﺮﺩﺍﺯﻧﺪ،A= 175;ﺎ ﺑﺎ ﺍﻟﻬﺎﻣﺎﺕ &= #65165;ﻟﻬﻰ ﻭﻫﺪﻑ ﺍﻟﻬﻰ ﺍ&= #65199; ﺁﻓﺮﻳﻨﺶ ﻫﺴﺘ&#= 65264;،ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨ= ﻮﻥ ﺑﻮﺩﻩ،ﻭ ﺑﺎﻳ= 5194; ﺑﺄﺑﺪﻳّﺖ ﺑﻰ &#= 64344;ﺎﻳﺎﻥ ﺑﺮﺳﺪ ، ﺑﺘﻮﺍ&#= 65255;ﻨﺪ ﺣﻞ ﻣﻌﻀﻠﺎﺕ ﮐ&= #65256;ﻨﺪ.ﻋﻘﻞ ﺟﺰﺋﻰ ﻭﻣﺎﺩﻯ &= #65261;ﺣﻴﻮﺍﻧﻰ ﺑﺴﻴﺎﺭ ﻧﺎﺗﻮ&#= 65165;ﻥ،ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍﻣﻮﺭ &= #65251;ﺘﺎﻓﻴﺰﻳﻚ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﻧﻴﺎﻣﺪﻩ ﺭﺍ ﺩﺭﻙ ﮐﻨﺪ. ﮐ= ;ﻪ </spa= n>ﺍﻳﻦ ﻋﻘﻞ ﺟA= 200;ﺋﻰ ﺗﻨﻬﺎ ﻣﻔﻴﺪ ﺯ&= #65255;ﺪﮔﻰ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻋﻘﻞ ﻟﻮّﺍﻣﻪ ﻭﻧﻘ= 617;ﺎﺩ ﺍﺯ ﺧﻮﺩ ﻣﺘﻔﮑ&= #1617;ﺮ ﻭ ﻓﺮﺩ ﺍﻧﺴﺎﻧ&= #65264;،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺍﺣﺘﻤ&#= 65166;ﻟﻰ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﻌﻘﻞ ﺍﻟﻬﻰ ﮐ&= #65166;ﻣﻠﺎﻥ ﺷﺎﻫﺪ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻟ&= #65170;ﺘﻪ ﺑﺮﺗﺮﺍﻥ ﻣﻴﺘ&#= 65262;ﺍﻧﻨﺪ ﺣﻞ ﻣﺸﮑﻠﺎﺕ ﺭ&= #65165; ﺑﻨﻤﺎﻳﻨﺪ ﻫﻤ&#= 65166;ﻥ ﻃﻮﺭ ﮐﻪ ﺍﻧﺴﺎ&= #65253; ﻣﻴﺘﻮﺍﻧﺪ ﻣﺸ&#= 64401;ّﻠﺎﺕ ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﻭ ﻣﻴﻤﻮﻧﻬﺎ ﺭ&= #65165; ﺣﻞ ﮐﻨﺪ. ﻋﻘﻠﻬ= ﺎﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻗﺎﺩﺭ ﺍﺳﺖ،ﻣ= 5208;ﮑﻠﺎت اﻧﺴﺎﻥ ﺑﺸﺮﻯ &#= 65197;ﺍ ﺑﻔﻬﻤﺪ.ﮔﺮﭼﻪ &= #65165;ﻧﺴاﻨﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﻧﺨﻮﺍﻫﻨﺪ ﺗﻮ&#= 65165;ﻧﺴﺖ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ، ﻣﺸﮑﻠﺎﺕ ﺯﻧﺪ&#= 64404;ﻰ ﻋﺼﺮ ﺧﻮﺩﺷﺎﻥ &= #65197;ﺍ ﺣﻞ ﮐﻨﻨﺪ.ﻣﮕﺮ = ﮐﺴﺎﻧﻰ ﺍﺯ ﺁﻧﻬﺎ</s= pan> &#= 64400;ﻪ ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮﺍﺯ ﺭﺣﻤﺎﻥ،ﺑﺎ ﻭ= 5247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ. = ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺑﻔ&#= 65260;ﻤﻨﺪ ﺟﻬﺎﻥ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﭼﻪ ﻣﺸﮑﻠﺎﺗﻰ &= #65193;ﺍﺭﺩ.ﻭ ﺭﺍﻩ ﺣﻞ ﺁﻧﻬﺎ = ﭼﻴﺴﺖ.ﻭ ﻫﻤﻴﺸﻪ ﻣﺸﮑﻠ&#= 65166;ﺕ ﺁﻏﺎﺯ ﺍﺯ ﺧﻮﺩ = ﺍﻧﺴﺎﻥ ﺍﺳﺖ،ﺍﮔﺮﻧﺨA= 262;ﺍﻫﺪ ﺩﺭﺳﺖ ﻓﮑﺮ ﮐﻨ&= #65194;ﻭﺷﺎﻳﺪ ﺭﺍﻩ ﺣﻞ ﭘﻴﺪﺍ = ﮐﻨﺪ.ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﺷﻔﺎﻯ ﺑ&= #65268;ﻤﺎﺭ ﺍﺯ ﭘﺰﺷﮑﻰ ﺍﺳ&= #65174;،ﮐﻪ ﺧﻮﺩ ﺳﺎﻟﻢ ﻭ ﻋ= ﺎﻟﻢ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﭘ&= #1587; ﻓﺎﻳﺪﻩ ﺍﻳﻦ ﮔ&= #65236;ﺘﺎﺭﻫﺎﻯ ﻓﻠﺎﺳﻔﻪ ﺩﺭ ﺑ&= #65166;ﺭﻩ ﻋﺸﻖ ﭼﻴﺴﺖ.ﻭﺗ&= #65256;ﻬﺎ ﮔﻔﺘﺎﺭﻫﺎﻯ ﻓ&#= 65248;ﺎﺳﻔﻪ ﻋﺮﻓﺎﻧﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺣﺪّ ﺃﻗﻞ ﺑﺮﺍ&#= 65263; ﺍﻃﻔﺎﻝ ﻭﺟﻮﺍ&#= 65255;ﺎﻥ،ﻣﻘﺪﻣﻪ ﺳﺎﺯﻯ ﺫﻫﻦ ﺁﻧ&= #65166;ﻥ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﺮ&= #65165;ﻯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭﻧﻪ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩ&#= 65263; ﺩﻭﺭ ﮐﻨﻨﺪﻩ ﺷ&= #65256;ﻮﻧﺪﮔﺎﻥ ﻭﺧﻮﺍﻧﻨﺪﮔﺎ= 5253; ﺧﻮﺩ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ. ﺍﻓ= ﻠﺎﻃﻮﻥ </spa= n>ﻣﻴﮕﻮﻳﺪ،ﻋ= ;ﺸﻖ ﻧﻮﻋﻰ ﺍز ﺟﻨﻮ&#= 65253; ﺍﺳﺖ.ﻭﻟﻰ ﻧﻪ ﺑ= ﻴﻤﺎﺭﻯ ﺟﻨﻮﻥ،ﺑﻠﮑﻪ = 4400;ﺸﺶ ﻭﻋﺸﻖ ﺷﺪﻳﺪ ﺳ&= #65166;ﻟﻚ ﺩﺭ ﺧﺪﺍﺟﻮﺋﻰ &= #65191;ﻮﺩ ﮐﻪ ﺳﺮ ﺍﺯ ﭘﺎ ﻧ= ;ﻤﻰ ﺷﻨﺎﺳﺪ. ﻣﺠﻨﻮ&= #65253; ﻭﺍﺭ ﺑﺮﺍﻯ ﻟﻴ&= #65248;ﻰﺍﻟﻬﻰ،ﺧﻮʋ= 93;ﺭﺍ ﺑﻬﺮ ﺳﺨﺘﻰ ﻣﻰ = ﮐﺸﺎﻧﺪ.ﺍﻓﻠﺎ&#= 65219;ﻮﻥ ﻣﻴﭙﺮﺳﺪ، ﭼﮕ= 5262;ﻧﻪ ﻋﻘﻞ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺩﺭ ﺍﻳﻦ ﻋﺎﻃﻔ&= #65258; ﺑﺰﺭﮒ ﻭ ﺍﺳﺘث&#= 1606;اﺋﻰ ﺑﺮﺗﺮﻳﻦ ﻧﻔﻮ&#= 65195; ﺭﺍ ﺑﻨﻤﺎﻳﺪ.ﻋ&= #65166;ﻃفه اﻯ ﮐﻪ ﻣﺪ= ;ﺍﻡ ﺍﺯ ﻋﻘﻞ ﺟﺰﺋﻰ = ﻓﺮﺍﺭﻯ ﺍﺳﺖ.ﺑﺎﻋﻘﻞ ﺧ&= #65262;ﺩ ﻓﺮﺍﺭﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ،ﮐﻪ ﺑﻔﮑﺮ ﺍﻣﺮﻭﺯ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺳﻴ&= #65248;ﻰ ﻧﻘﺪ ﺭﺍ ﺑﺮ ﺣﻠ= ﻮﺍﻯ ﻧﺴﻴﻪ ﻭﻋﺪﻩ ﻫ&= #65166;ﻯ ﺍﻟﻬﻰ ﺗﺮﺟﻴﺢ &= #65251;ﻴﺪﻫﺪ.ﻟﺬﺍ ﺑﺪﺑﻴﻨﺎﻥ ﻣﺎ&#= 65193;ﻩ ﮔﺮﺍ ﻋﺸﻖ ﺭﺍ ﺗ= ﻨﻬﺎ ﻧﺰﺩ ﺍﻓﺮﺍﺩ ﺷ&= #65166;ﺫ ﻭﻣﻨﺤﺮﻑ ﺍﺯ ﺭ&= #65261;ﻧﺪ ﮐﻠّﻰ ﺍﻧﺴﺎﻧ= 5260;ﺎ ﻣﻴﺪﺍﻧﻨﺪ ﮐﻪ &= #64404;ﺮﻓﺘﺎﺭ ﻣﺒﺎﻟﻐﻪ ﻭ ﺍﺳ&= #65198;ﺍﻑ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﻣﺄ= ﻟﻮﻑ ﺍﮐثرﻳّﺖ ﻣﻴʋ= 70;ﺎﺷﻨﺪ.ﺍﻟﺒﺘﻪ ﺧﺮﻭﺝ ﺍﺯ ﺳﻄﺢ = ﻋﻘﻞ ﺟﻤﻌﻰ ﺑﺮﺍﻯ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ،ﻭ= 5255;ﻪ ﺑﻴﻤﺎﺭﺍﻥ ﺳﻘ&#= 65262;ﻁ ﮐﺮﺩﻩ،ﺍﺯ ﺳﻄ= 5186; ﻋﻘﻞ ﺟﻤﻌﻰ ﻭ ﻋ= ﻘﻞ ﻓﺼﻞﺭﺍﻳﺞ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ.ﻓﻴﻠﺴﻮ&#= 65233; ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ &= #65261;ﻣﺎﺩﻩ ﮔﺮﺍ،ﮐﻪ ﺣﻴﻮ= 5165;ﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﻃﻰ ﻣﻴﮑﻨﺪ، ﭼﮕﻮ= 5255;ﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65251;ﻌﻴﺎﺭﻫﺎ ﻭﻣﻮﺍﺯﻳﻦ ﺧﻮ&#= 65193;،ﺍﻳﻦ ﻗﻴﺎس ﻏﻴﺮ ﻗﺎ&#= 65169;ﻞ ﻗﻴﺎس ﺷﻨﺎﺧﺖ &#= 65227;ﺸﻖ ﻭﻣﻨﺸﺄ ﺍﻟﻬﻰ &= #65153;ﻧﺮﺍ،ﺑﺎ ﺗﻮﺻﻴﻔﺎﺕ ﻣﺎ&#= 65193;ﻯ ﺧﻮﺩ ﺣﺘﻰ ﺑﺎ ﺍ= ﻟﻔﺎﻅ ﻋﺮﻓﺎﻧﻰ ﻓﺮﻳ&#= 65168; ﮐﺎﺭﺍﻧﻪ ﺗﻮج= 740;ه ﻭ ﻗﻴﺎس ﻧﻤﺎﻳ&#= 65194;. ﻭ ﻓﻠﺎﺳفه عرʌ= 35;ﺎﻧﻰ ﮐﻪ ﺧﻮﺩ،ﻏﺮﻕ &#= 65227;ﺸﻖ ﻭ ﺁثاﺭ ﺁﻥ ﻫﺴ&#= 65176;ﻨﺪ،ﻣﻴﺘﻮﺍ᥽= 5;ﻨﺪ ﺣﻘﺎﻳﻖ ﺭﺍ ﮐﻪ = ﺩﻳﺪه اﻧﺪ،ﻭﺑﺎ ﺧﻮA= 253; ﺟﮕﺮ ﻭ ﺳﺨﺘﻰ ﺩ= ﻭﺭﺍﻥ ﺳﻠﻮﮐﻰ ﺁثاﺭ = 5227;ﺸﻖ ﺭﺍ ﺑﭽﻨﮓ ﺁﻭﺭ&= #65193;ﻫﺎﻧﺪ،ﺻﺎﺩʌ= 39;ﺎﻧﻪ ﻭ ﺑﺎﺗﺮس ﺍﺯ ﺧ&= #65194;ﺍ، ﻭ ﺑﺨﺎﻃﺮ ﺧﺪﺍ<= /span> </spa= n>ﻭﺍﻧﺴﺎﻧﻴّ= ;ﺖ، ﻭ ﻋﺸﻘﻰ ﮐﻪ ﺑﺘ= ﻤﺎﻡ ﻫﺴﺘﻰ ﭘﻴﺪﺍ ﮐ&= #65198;ﺩه اﻧﺪ ﺑﻴﺎﻥ ﻧﻤ&#= 65166;ﻳﻨﺪ.ﮔﺮﭼﻪ ﺑﺎﺯ ﺳﻤﺒﻮﻟﻴ&#= 65242; ﻭﺑﺎ ﻫﻤﻴﻦ ﺍﻟ&= #65236;ﺎﻅ ﻭﮐﻠﻤﺎت ﻤﺎﺩ= 5263; ﻋﻮﺍﻡ ﻓﻬﻢ ﻧﻮ&= #65225; ﺑﺸﺮی اﺳﺖ. ﺍﻳ&#= 65256;ﺎﻥ ﻫﻤﻴﺸﻪ ﮔﻔته = 575;ﻧﺪ،که عشق سرّ و ﺭﺍﺯ= ;ﻯ ﺍﻟﻬﻰ ﻭ ﺃﺑﺪﻯ&= #1548;ﻭ ﺑﺮﺗﺮ ﺍﺯ ﺯﻣﺎ&= #65255;ﻮﻋﺼﺮ ﺑﺸﺮﻯ ﻭ ﻋﻘﻞ ﺍ= ﻭ ﺍﺳﺖ ﻭﺑﺮﺗﺮ ﺍ&= #65199; ﺍﻧﻔﻌﺎﻟﺎﺕ ﻣ&#= 65228;ﻤﻮﻟﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﺸﺸﻰ ﺍﺳﺖ ﺍﻟﻬﻰ= ; ﻭﻏﻴﺮ ﻗﺎﺑﻞ ﻗﻴﺎس ﺑ&#= 64401;ﺸﺸﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ. ﺑﻠکه کشش ﺍﻧ᥷= 4;ﻓﺎﻋﻰ ﻣﻨﺤﺼﺮ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ،ﻭﺑﺪﻭﺭ ﺍﺯ ﻫﺮﮐﺸﺶ ﻣﺎ = ﺳﻮﺍ ﺍﻟﻠﻪ است . ﻳﻮ= ﻧﺎﻧﻴﺎﻥ ﺭﺳﻴﺪﻩ ﺑﻪ ﺃﻳ&= #65198;ﻭس ﻳﺎ ﻋﺮﻭس ﻔﺮﺷ&#= 65176;ﻪ ﻋﺸﻖ ﻭﺯﻳﺒﺎﺋ&#= 65264;،ﮐﻪ ﻋﻤﻠﺎ ﺍﺯ ﻋﺸﻖ = ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﮕﻔﺘ&#= 65256;ﺪ،ﻭ ﻋﺮﻭس ﺭﺍ ﮐﻪ ﺑ&= #65166; ﺟﺸﻨﻬﺎ ﻭﺗﺸﺮ&#= 65267;ﻔﺎﺕ ﺑﺨﺎﻧﻪ ﺑﺨﺖ ﻣ&= #65268;ﺒﺮﻧﺪ، ﺳﺎﻟﻚ ﺍﺳﺖ، ﮐ&#= 65258; ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﺩ = ﺑﺎﺷﺪ،ﮐﻪ ﻧﺰﺩ ﭘﻴﺮ ﺍﻟﻬ&= #65264; ﺧﻮﺩ ﻣﻴﺒﺮﻧﺪ&#= 1548;ﺣﺘﻰ ﺍﮔﺮ ﭘﻴﺮﺍﻟﻬ&#= 65264; ﺯﻥ ﺑﺎﺷﺪ.ﻭﺍﺯ&= #65193;ﻭﺍﺝ ﻳﻌﻨﻰ ﺯﻭﺝ ﻭﺷ&= #65236;ع ﻮﻫﻤﻨﺸﻴﻨﻰ ﺍ&#= 65203;ﺖ.ﺑﺮﺍﻯ ﻫﻤﺴﻔﺮﻯ ﺳﺎﻟ&#= 65242; ﺩﺭ ﭼﻬﺎﺭ ﺳﻔﺮ = ﺧﻮﺩ ﺑﺨﺪﺍﻭﻧﺪ،ﺗA= 166; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺁﻧﮕﺎﻩ ﻓﺮﺯﻧ&#= 65194; ﺍﻟﻬﻰ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﻭ ﺑﺮﺍﺩﺭ ﺍﻟﻬ&= #65264; ﮐﺎﻣﻠﺎﻥ ﺩﻳﮕ&#= 65198; ﺍﻣثاﻝ ﺧﻮﺩ.ﻭ= 5247;ﻰ ﻋﺮﻭس ﺑﺮﺍﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﮑﺎﻥ ﭘﺮﺳ&#= 65176;ﻨﺪﻩ ﺷﻬﻮﺕ ﺍﺳﺖ.ﮐﻪ = ﻋﺸﻖ ﻧﻔﺴﺎﻧﻰ ﻭﺩﻧ&#= 65170;ﺎﻝ ﻣﺤﺮﻣﺎﺕ ﺩﺭ ﻋ&= #65208;ﻖ ﺟﺴﻤﺎﻧﻰ ﻭ ﺷﮑ&= #65250; ﻭﻣﻘﺎﻡ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻫﺴﺘﻨﺪ.ﻭﻟﻰ ﻫ&= #65198;ﮔﺰ ﻧﺠﺎﺕ ﺷﻬﻮﺩﻯ &= #65261;ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺪ&= #65165;ﺭﻧﺪ. ﻭ ﺣﺘﻰ ﻋﺸﻖ ﺑﻌ= ﻠﻢ ﻧﻴﺰ ﮐﻪ ﺣﺠﺎﺏ = ﺃﻋﻈﻢ ﺍﺳﺖ ﻭﮐﺎﺭﻣﺎ&#= 65203;ﺎﺯ.ﮐﻪ ﮔﻨﺎﻩ ﺳﺎﻟﮑﺎ&#= 65253; ﺭﻓﺘﻦ ﺑﺴﻮﻯ ﻋ&= #65248;ﻮﻡ ﻣﺎﺩﻯ ﻭ ﻋﻠﻤﺎ&= #65263; ﻏﻴﺮ ﺍﻟﻬﻰ،ﭼ= 5258; ﺭﺳﺪ ﺑﻘﺸﺮﻳّ= 5262;ﻥ ﻣﺬﻫﺒﻰ،ﺍﮔﺮ = 5235;ﻴﻠﺴﻮﻑ ﻣﺎﺩﻯ ﺍﺯ ﻋﺸﻖ = ﺑﺨﻮﺍﻫﺪ ﺷﺎﻋﺮﺍﻧﻪ ﺑﮕ&#= 65262;ﻳﺪ،ﻫﻤﺎﻥ ﺗﻮﺻﻴﻒ ﻋﺸﻖ ﺷ&= #65260;ﻮﺍﻧﻰ ﻫﻤﻴﺸﮕﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺣﺘﻰ &= #65255;ﺪﺍﻯ ﻳﻮﻧﺎﻧﻴﺎﻥ ﺑ&#= 65260;ﻠﻦ،ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﺎﻥ ﻣ&= #65240;ﺎﻡ ﺷﻬﻮﺩ ﺳﻮﻡ ﺷﻴ&= #65262;ﺍ ﻭ ﺩﻏﺪﻭ ﻭﻣﺮﻳ&= #65250; ﻭ ﻓﺎﻃﻤﻰ ﺩﺭ ﻭ= ﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺍﺳﺖ ﮐ&= #65258; ﺍﻧﺎﻫﻴﺘﺎ ﻭﺍ&#= 65203;ﺎﻣﻰ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺑ&= #65198;ﺍﻯ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻟ&= #65260;ﻰ ﻭ ﺳﻠﻮﮐﻰ ﮔﻔﺘ&= #65258; ﻣﻴﺸﺪﻩ ﺍﺳﺖ ﮐ&= #65258; ﺩﺭ ﻫﺮ ﻣﻠﻴّﺘ&#= 65264; ﻧﻴﺰ ﻧﺎﻡ ﺧﻮﺩ&= #65197;ﺍ ﺩﺍﺭﺩ ﻭﻣﺤﻘﻘ&#= 65268;ﻦ ﺗﺎﺭﻳﺦ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﮐﻤﻮﻧﻴﺴﺖ، ﻧ= 5166;ﻡ ﺁﻧﺮﺍ ﻋﺼﺮ (ﻣﺎ= ﺩﺭﺷﺎﻫﻰ) ﻭﻣﺎﺩﺭ ﭘﺮﺳﺘ&#= 65264; ﻭﺣﮑﻮﻣت ﺰﻧﺎ= 5253; ﺩﺭﺟﺎﻣﻌﻪ ﻭﺧ&#= 65166;ﻧﻮﺍﺩﻩ ﺭﺍ ﮔﻔته اﻧﺪ.= 4400;ﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﺎ&= #65193;ﺭ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ.ﻳﺎ ﻧﻈﺮ ﻫ= ﻮﻣﻴﺮﻭس ﺩﺭ ﺑﺎﺭﻩ ﺑﺎﺭ&= #65263; ﺑﻬﻠﻦ ﺩﺭ ﺍﻟﻴ&= #65166;ﺫﻩ، ﻭ ﻳﺎ ﺩﺭ ﺩﺍﻧﺘ= ﻪ ﮐﻪ ﺍﺯ ﻋﺸﻖ ﺑﺒ= ﺎﺗﺮﻳس ﻭ ﻳﺎ ﺷﮑﺴﭙﻴﺮ = ﺍﺯ ﺩﺯﺩ ﻣﻮﻧﺎ ﻳﺎ = ﮊﻭﻟﻴﺖ، ﻭ ﻳﺎ ﻧﻈﺮ ﮔﻮﺗ= ﻪ ﺍﺯ ﻋﺸﻖ ﻓﺎﻭﺳ&= #65174; ﺍﺯﻣﺎﺭﮔﺎﺭﺕ= 548;ﮐﻪ ﻧﻤﻮﻧﻪ ﻫﺎﺋﻰ &= #65165;ﺯ ﺗﻮﺻﻴﻒ ﻋﺸﻖ ﻓ&= #65248;ﺎﺳﻔﻪ ﺍﺳﺖ. ﺍﻧﺴﺎﻥ ﺑ= ﺎﻳﺪ ﺧﻮﺩ ﺷﺨﺼﺎ ﺑﺮ&= #65197;ﺳﻰ ﻋﻠﻤﻰ ﻧﻴﺮﻭﻯ &= #64400;ﺸﺶ ﻭ ﻋﺸﻖ ﮐﻨﺪ، ﺗ&= #65166; ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﺫ&= #65165;ﺕ ﻋﺸﻖ ﺳَﺮ ﺩﺭﺑ&#= 65268;ﺎﻭﺭﺩ.ﻭ ﺍﺯ ﺭﺍﻫﻬﺎﻯ ﻭ&= #65211;ﻮﻝ ﺑﻌﺸﻖ ﻧﻬﺎﺋﻰ &= #65261;ﺗﻤﺎﻣﻰ،ﻭ ﻳﺎ ﺗﺤﻠﻴﻞ ﻋﻨ&= #65166;ﺻﺮ ﻣﺸﮑّﻠﻪ ﻋﺸﻖ= 548; ﻭ ﻳﺎ ﺑﺮﺭﺳﻰ ﺑ= ﻴﻤﺎﺭﻳﻬﺎ ﻭ ﺁﺳﻴﺐ ﺭﺳﺎﻧ&= #65264; ﻫﺎﻯ ﺑﻌﺸﻖ،ﻭ &#= 65227;ﻮﺍﺭﺽ ﻋﺸﻘﻬﺎﻯ ﻣﺨﺘ&#= 65248;ﻒ،ﻭ ﻣﺴؤﻟﻴّﺘﻬﺎʌ= 63; ﻋﺎﺷﻖ ﭘس ﺍﺯ ﻋﺎﺷﻖ ﺷ&= #65194;ﻥ،ﻭﺑﺎﻟﺄﺧʋ= 98;ﻩ ﺍﻧﻮﺍﻉ ﺑﺮﺩﺍ&#= 65207;ﺖ ﻭﺩﺭﺟﺎﺕ ﻋﺸﻖ&#= 1548;ﻣﻠﺎﺣﻈﻪ ﻣﻴﺸﻮﺩ ﮐﻪ ﻋﻤ&= #65248;ﺎ ﻗﺎﺑﻞ ﺑﺮﺭﺳﻰ &= #65227;ﻠﻤﻰ ﻧﻴﺴﺘﻨﺪ.ﻣﮕﺮ &= #65193;ﺭ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ&#= 1548;ﮐﻪ ﺧﻮﺩ ﭼﻮﻥ ﺑﻌﺮ&= #65205;ﺭﺣﻤﺎﻥ ﺭﺳﻴﺪﻩ ﻣﺮﺍﺗ&#= 65168; ﻋﺸﻖ ﻭﻣﺴﺎﺋﻞ &= #65153;ﻧﺮﺍ ﺧﻮﺍﻫﺪ &#= 65193;ﺍﻧﺴﺖ که ﻴﺎ ﻭﺟﻮﺩ ﺧ&#= 65262;ﺩﺵ ﻧﻴﺰ ﺁﺯﻣﺎﻳﺶ &= #65261;ﺑﺮﺭﺳﻰﮐﺮﺩA= 257;ﺍﺳﺖ. ﻓﻠﺎʌ= 03;ﻔﻪ ﻫﻤﻴﺸﻪ ﺍﺯ ﻋﺸ&= #65238; ﺑﻄﻮﺭ ﮐﻠّﻰ ﺻ&#= 65188;ﺒﺖ ﻣﻴﮑﻨﻨﺪ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﻋﺸﻖ ﺩﺍﺭﺍﻯ ﺳ&= #65256;ﺨﻴّﺖ ﻭ ﻣﺎﻫﻴّﺖ ﺧﺎ&#= 65209; ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﺩﺍﺭﺩ ﻭﻣﺴﺘﻘﻞ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻧﺴﺎﻥ ﺭﻳﺸﻪ &= #65193;ﺍﺭﺩ. ﻭﻫﻤﻴﺸﻪ ﻧﻴﺰ &= #65175;ﻨﻬﺎ ﺍﺯ ﺗﺎﺭﻳﺦ ﻗﻬ&= #65198;ﻣﺎﻧﺎﻥ ﻋﺸﻖ ﻳﺎﺩ ﮐﺮﺩ&= #1607; اﻧﺪ،ﮐﻪ ﻳﺎ ﺍ= 5235;ﺴﺎﻧﻪ ﻫﺎﻯ ﻋﻠﻤﻰ ﻭ ﺃ= ﺩﺑﻰ ﻫﺮ ﻗﻮﻡ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻭﻫﻴﭻ ﮐﺪﺍﻡ ﺷﺎﻣﻞ ﻣ&= #65240;ﺎﻳﺴﻪ ﺑﺎ ﻋﺸﻖ ﺍﻟﻬﻰ = ﻧﻴﺴﺖ.ﻭ ﻋﺸﻖ ﺍﻟﻬﻰ ﻧﻴ&= #65200; ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﺠ&= #65194;ﻳﺪ ﻭ ﺗﻌﺮﻳﻒ ﺩﺭ ﺯ= ﻣﺎﻥ ﻭﻣﮑﺎﻥ ﻧﻴﺴﺖ.&= #64400;ﻪ ﭼﻮﻥ ﺩﻳﮕﺮ ﺻﻔ&= #65166;ﺕ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﮐ&= #65268;ﻔﻰ ﺍﺳﺖ ﻭﻧﻪ ﮐﻤّ&#= 65264;.ﻭ ﺍﻧﺴﺎﻥ ﮐﻤّﻴ= 5176;ﻬﺎ ﺭﺍ ﻣﻴﺘﻮﺍﻧﺪ &= #65175;ﻐﻴﻴﺮ ﺑﺪﻫﺪ،ﻭﻟﻰ ﺍ= 5251;ﻮﺭ ﮐﻴﻔﻰ ﻭ ﺍﻟﻬﻰ&= #1548;ﺟﺰ ﺩﺭﺗﺰﮐیه ﻨﻔ= 87; ﺳﺎﻟﮑﺎﻥ،ﻗﺎ= ﺑﻞ ﭘﺮﻭﺭﺵ ﻭﺗﻐﻴ&#= 65268;ﺮ ﺑﻤﺸﺒﺖ ﻧﻴﺴﺖ.&= #65267;ﺎ ﻫﻤﺎﻥ ﺭﺳﻴﺪﻥ &= #65169;ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩ ﺍﻟﻬﻰ،= 5261; ﻋﻘﻠﻬﺎ ﻭ ﻋﻮﺍ&= #65219;ف ﺍﻟﺒﺘﻪ ﻋﺸﻖ ﺁ&= #65193;ﻡ ﻭﺣﻮﺍ، ﻳﺎ ﺳﺎ&#= 65251;ﺴﻮﻥ ﺑﺪﻟﻴﻠﻪ،ﻭ ﻗ= 5268;س ﺑﻠﻴﻠﻰ،ﻭ ﺍﻧ= 5176;ﻮﻧﻴﻮ ﺑﮑﻠﺌﻮﭘﺎﺗﺮ= 5165;،ﻭﺩﻭﻥ ﮐﻴﺸﻮﺕ ﺑﺪﻭﻟ&#= 65204;ﻴﻨﺎ ﻭﻏﻴﺮﻩ،ﻳﮑﺴA= 166;ﻥ ﻭ ﺷﺒﻴﻪ ﺑﻬﻢ ﻧ= ﻴﺴﺘﻨﺪ.ﻭﻟﻰ ﻋﺎﻣﻞ ﻣﺸﺘﺮﻙ &= #65153;ﻧﻬﺎﻋﺸﻖ ﺑﻮﺩﻩ،که ﻤﺎʌ= 59;ﻴّﺖ </spa= n>ﻭﻓﻄﺮﺕ ﻧﻮʌ= 25; ﺑﺸﺮﻯ ﺁﻧﺎﻥ ﺍﺳﺖ.ﻭﺍ&= #65199; ﻧﻮﻉ ﻋﺸﻖ ﻃﺒﻴ&= #65228;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﻟﻰ ﻗﺒﻞ ﺍﺯ ﺑﺸﺮﻳ&= #1617;ﺖ،ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬﻰ ﮐﻪ ﺗﺮﻙ = ﻫﻤﻪ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﮐ&= #65198;ﺩه اﻧﺪ، ﺑﺎﻳﺪ ﺑ= 5166;ﻳﻦ ﻋﺎﻣﻞ ﻣﺸﺘﺮﻙ &= #65267;ﻌﻨﻰ ﻋﺸﻖ ﺗﻮﺟّﻪ ﮐ&#= 65198;ﺩ،ﮐﻪ ﻣﺎﻫﻴّﺖ ﭼﻪ ﻣ&#= 65228;ﻨﻰ ﻭ ﺍﺭﺯﺷﻰ ﺩﺍﺭ&= #65193; ﻭﺗﺎ ﭼﻪ ﺣﺪﻭﺩ.= ﭘﺶ ﻓﻴﻠﺴﻮﻑ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﻣﺴﺄﻟﻪ ﻋﺸﻖ ﺑ&= #65208;ﺮﻯ ﺭﺍ ﭼﻮﻥ ﭘﺪﻳﺪ&= #1607; اﻯ ﺑﺪﺍﻧﺪ،ﻭA= 227;ﺸﻖ ﺍﻟﻬﻰ ﺭﺍ ﺗﺠﺮ&= #65169;ﻬﺎﻯ ﺷﺨﺼﻰ ﺑﺮﺭﺳﻰ &= #64400;ﻨﺪ. ﮐﻪ ﻫﻢ ﻣﻔﻴﺪ ﺭ= ﺷﺪ ﻃﺒﻴﻌﻰ ﺍﻧﺴﺎ&#= 65253; ﺗﺎ ﺣﺪّ ﺑﻠﻮﻍ&#= 1548;ﺩﺭﻙ ﮐﺮﺍﻫﻴّت ﺴﻠA= 262;ﻙ ﺍﻟﻬﻰ،ﻭﺳﭙس A= 169;ﺮﺍﻯ ﺑﻌﺪ ﺍﺯ ﻣﺮﺣﻠ&= #65258; ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ.ﺑﺪﻳﻦ ﺗ&= #65198;ﺗﻴﺐ ﻣﺎﻫﻴّﺖ ﻣﺎﺩ= 5263; ﻭﻭﺟﻮﺩﻯ،ﻭﻣA= 166;ﻫﻴّﺖ ﺍﺭﺯﺷﻰ ﮐﻪ ﺃﻣ&= #65198;ﻯ ﺍﻧﺘﺰﺍﻋﻰ ﺍﺳ&#= 65174;،ﻭﻣﺎﻫﻴّﺖ ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﮐﻨﻮﻧﻰ،ﻭ ﺍﺳ= 5176;ﻌﺪﺍﺩ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺑ&= #65198;ﺍﻯ ﺗﮑﺎﻣﻠﻮﺗﻌﺎ= 5247;ﻰ ﺳﻠﻮکی ﻮ ﺍﻣﮑ= 5166;ﻥ ﺷﻬﻮﺩﻯ ﻭﻧﻮﻉ &= #65169;ﺮﺗﺮ ﺟﺴﺘن اﺳﺖ.ﺍﻟ= 5170;ﺘﻪ ﺩﺭﻙ ﻣﺎﻫﻴّﺖ &#= 65251;ﺎﺩﻯ ﺑﻮﺳﻴﻠﻪ ﻋﻠﻢ &= #65251;ﻴﺴّﺮ،ﻭلی ﻤﺎﻧﻨﺪ ﻓﻠﺴف= 607; کاﺭﻣﺎﺳﺎﺯ ﻧA= 268;ﺴﺖ.ﻭﺪﺭﻙ ﻣﺎﻫﻴّت ﻤﻠﮑA= 262;تی ﻮ ﺟﺒﺮﻭﺗﻰ ﻭ ﻋ= ﻘﻠﻰ ﺁﻥ ﺩﺭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ،ﻭﮐﺴﺐ ﺷﺨﺺ ﺳﺎﻟﻚ ﺍﺯ = ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗﺮ، ﻭ ﺩﺭﺑ&#= 65166;ﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺍﻭﻟﻴﺎ&#= 1548;ﻭ ﺩﺭ ﮐﻤﻴّﺖ ﻭﮐ&#= 65268;ﻔﻴّﺖ ﻣﻌﻘﻮﻟﺎﺕ ﺁﻧ&#= 65260;ﺎ،ﮐﻪ ﺗﻨﺰﻳﻞ ﻭﻣﺎﺩ&#= 65263; ﺑﺮﺍﻯ ﻓﻬﻢ ﻫﻤ&= #64405;ﺎﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ،= 05;ه ﺒﺪﺭﻙ ﺍﻫﻤﻴّ= 578; عشق ﺍﻟﻬﻰ ﺑﺮA= 203;ﻨﺪ ﺗﻨﻬﺎ ﻭﺳﻴﻠﻪ &= #65261; ﺍﺭﺍﺩﻩ ﻭﺍﻧﮕ&#= 65268;ﺰﻩ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﻫﺪﻑ ﺩﻭﻡ ﻭﺑﻌ&= #65194;ﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁ&= #65235;ﺮﻳﻨﺶ ﭘس ﺍﺯ ﮐﻤﺎﻝ ﺟ&= #65204;ﻢ ﻭ ﺳﻠﺎﻣﺘﻰ ﺫﺍ&= #65175;ﻰ ﻭﺭﻭﺍﻧﻰ،ﺷﺮA= 261;ﻉ ﺑﺘﻌﺎﻟﻰ ﻣﻘﺎ&#= 65249; ﺭﻭﺣﻰ ﺩﺭ ﺷﻬﻮ&= #65193;ﻫﺎﻯﺍﻟﻬﻰ ﺑﺮﺍﻳﻦ ﻋﺸﻖ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ.ﮐﻪ ﭘﻴﺮ ﻣ= ﻴﺘﻮﺍﻧﺪ،ﻣﺎA= 259;ﻴّﺖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﺍﺳﺘﻌﺪﺍﺩ ﺳﺎ&#= 65247;ﻚ ﻭﺩﺭﺟﻪ ﺻﺪﺍﻗ&#= 65174; ﺍﻭ ﺩﺭﻋﺸﻖ،ﻭ= 5211;ﺒﺮ ﻭﺍﺭﺍﺩﻩ ﻭﻋﻘ&#= 65246; ﺍﻭ ﭘس ﺍﺯ ﭘﻴﻤ&= #65166;ﻥ ﺩﺭ ﻫﺮﻟﺤﻈﻪ ﻣ&= #65248;ﺎﺣﻈﻪ ﻣﻴﮑﻨﺪ،ﺗﺎ ﺑ= 5166;ﻟﺄﺧﺮﻩ ﺳﺎﻟﻚ ﺑﻤﺎﻫﻴ&#= 1617;ﺖ ﺻﻌﻮﺩﻯ ﻭﻭﺟﻮ&#= 65193;ﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺑﺮﺳﺪ. ﻭﺑﺎﻟﺄ&= #65191;ﺮﻩ ﻧﻪ ﻓﻘﻂ ﻓﺮﻕ ﺍ= ﻧﺴﺎﻥ ﻭﺣﻴﻮﺍﻥ،ﺑﻠ@= 401;ﻪ ﺣﺘﻰ ﺑﻴﻦ ﺍﻧﺴ&= #65166;ﻥ ﻫﺎ ﺩﺭ ﻓﺼﻮﻝ ﺣ= ﻴﻮﺍﻧﻰ ﺧﻮﺩ،ﺑﺎ ﻓﺼﻮ= 5245; ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮ&= #65263;،ﺁﻣﺎﺩﻩ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺍﻧﺠﺎ&= #65249; ﺗﻌﻬﺪﺍﺕ = ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﺑﺨﺪﺍ،ﺑ= 5262;ﺳﻴﻠﻪ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺻ&= #65194;ﺍﻗﺖ ﺧﻮﺩ ﺑﭙﻴﺮ ﮐﺎ&= #65251;ﻞ ﻭﻭﻟﻰ ﺍﻟﻬﻰ ﺧ&= #65194;ﺍﻭﻧﺪ،ﮐﻪ ﺧﺎﺹ ﺳﺎﻟﻚ ﺩﺭ = ﺭؤﻳﺎ ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﺷ&= #65194;ﻩ ﺍﺳﺖ ﺍﮔﺮ ﺧﻮﺩ = ﻧﻴﺰ ﻗﺒﻠﺎ ﻃﺎﻟﺐ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﺯﻳﺮﺍ ﻋﺸ= ;ﻖ ﺍﻟﻬﻰ ﺑﺸﺮﻁ ﮐﺮﺍﻫﻴ&#= 1617;ت اﺯ ﺩﻧﻴﺎ ﻭﺍﺯ &#= 64400;ﺮﺍﻣﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;،ﺗﺎ ﺁﻣﺎﺩﻩ ﻫﺰﻳﻨ&#= 65258; ﮐﺮﺩﻥ ﺁﻥ ﺑﺮﺍ&= #65263; ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﺑﺮ= 5165;ﻯ ﺗﻮﻟﺪﺍﺕ ﺑﺮﺗ&#= 65198; ﺑﻌﺪﻯ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺻﻮﺭﺕ ﮔ&= #65268;ﺮﺩ . ﻓﻠ= ﺎﺳفه عشق ﺭﺍﻋﻠّﺖ ʌ= 51;ﺸﮑل ﻮ ﻋﻴﺒﻰ ﺩﺭﺍﻧ&= #65204;ﺎﻥ ﻣﻴﺪﺍﻧﻨﺪ، ﻧ= 5258; ﺍﻳﻨﮑﻪ ﺑﺨﻮﺍ&#= 65259;ﺪ ﺭﺍﻩ ﺣﻞ ﻣﺸﮑﻠ&= #65166;ﺕ ﺑﺎﺷﺪ. ﻭ ﺍﻳﻦ ﮐ= ;ﻤﺎﻝ ﻏﻔﻠﺖ ﺍﺯ ﺍﺭﺯ&= #65205; ﻋﺸﻖ،ﭼﻪ ﺍﺯ ﻧ&#= 65224;ﺮ ﻣﺎﺩﻯ ﻭ ﺣﻴﻮﺍ&= #65255;ﻰ،ﻭﭼﻪ ﺍﺯ ﻧﻈﺮﺍﻟﻬﻰ &= #65261;ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﻫﺮ ﺭﺍﻩ ﺣ= ;ﻠّﻰ ﻏﻴﺮ ﺍﺯ ﻋﺸﻖ ﺍ= ﻟﻬﻰ،ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺑﺮﺍ&#= 65263; ﺣﻞ ﻣﺸﮑﻠﺎﺕ ﻓ&= #64401;ﺮﻯ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #64344;ﻴﺸﻨﻬﺎﺩ ﻣﻴﮑﻨﻨﺪ،ﻣﻤ@= 401;ﻨﺎﺯ ﻣﺘﺨﺼﺺ ﺃثر ﻣ= 579;بت ﻭ ﺧﻠﺎﺻﻰ ﺩﺍﺷ&= #65176;ﻪ، ﮐﻪ ﺣﻞ ﻣﺸﮑﻞ ﺭ= ﺍ ﮐﺮﺩﻩ ﺑﺎﺷﺪ،= 5251;ﺎﻧﻨﺪ ﻣﺸﮑﻠﺎﺕ ﺳﻴﺎ&#= 65203;ﻰ ﻳﺎ ﺍﻗﺘﺼﺎﺩﻯ &= #65261;ﺍﺟﺘﻤﺎﻋﻰ.ﻭ= 5247;ﻰ </spa= n>ﺟﺎﻟﺐ ﺍﻳﻨʄ= 01;ﻪ، ﻫﺮ ﺣﻞ ﻣﺸﮑﻠﻰ = ﻣﻨﺠﺮ ﺑﭙﻴﺪﺍﻳﺶ ﻣﺸ&#= 64401;ﻠﺎت ﺠﺪﻳﺪﻯ ﻣﻴﺸﻮ&#= 65193;. ﺯﻳﺮﺍ ﻫﺮ ﺳﻄﺢ = ﻭﺟﻮﺩﻯ ﺩﺭ ﻫﺴﺘﻰ،ﻣﺸ= 4401;ﻠﺎﺕ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺟﻬﺎﻥ ﺟﻬﻨﻤﻰ &= #65193;ﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ&#= 1548;ﮐﻪ ﻫﻴﭽﮕﺎﻩ ﺣﻞ ﻣ&= #65208;ﮑﻠﺎﺕ ﻧﺸﻮﺩ.ﺍﮔﺮ ﺑﺮ&= #65165;ﻯ ﮐﺴﻰ ﻳﺎ ﺑﺮﺧﻰ = ﻭﮔﺮﻭﻫﻰ ﺣﻞّ ﻣﺸﮑﻞ ﺷﺪ&#= 65257; ﺑﺎﺷﺪ،ﻧﻪ ﻓﻘ= 5218; ﺑﺴﻴﺎﺭﻯ ﺭﺍ ﺣ&= #65246; ﻣﺸﮑﻞ ﻧﻤﻰ ﮐﻨ&= #65194;،ﮐﻪ ﻣﺸﮑﻠﺎﺕ</sp= an> &#= 65153;ﻧﻬﺎ ﺭﺍ ﺑﻨﻔﻊ ﺑﺮﺧ&= #65262;ﺭﺩﺍﺭﺍﻥ ﺍﺯ ﻫﺮ ﺭﺍﻩ ﺣﻞ= ﺑﻴﺸﺘﺮ ﻣﻴﮑﻨﺪ ﺑﺨﺼﻮ&#= 65209; ﺍﻳﻨﮑﻪ ﻫﻤﻪ ﺍ&= #65255;ﺴﺎﻧﻬﺎ ﺑﮑﻤﺎﻝ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﺭﻭﺣﻰ ﻧﻴﺴﺘﻨ&#= 65194;.ﻭ ﻫﻤﭽﻨﺎﻥ ﻧﺴﻠ&#= 65260;ﺎﻯ ﺟﺪﻳﺪﻯ ﻣﺪﺍﻡ &= #65165;ﺯ ﺍﻧﻮﺍﻉ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﺩﺭ ﺍﻧﻮﺍﻉ = ﺑﺎﻟﺎﺗﺮ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;.ﺍﺭﻭﺍﺡ ﺃﺗﻤﻰ ﮐﻪ ﻣﻴﺨ&= #65262;ﺍﻫﻨﺪ ﮊﻧﺘﻴﮑﻰ ﻭﺯﻧ&#= 65194;ﻩ ﺷﻮﻧﺪ،ﻭﻳﺎ ﺍ= 5197;ﻭﺍﺡ ﻣﻮﻟﮑﻮﻟﻰ ﮐﻪ &= #65251;ﻴﺨﻮﺍﻫﺪ ﭼﻨﺎﻥ ﺷﻮﻧﺪ،</s= pan> </spa= n>ﻳﺎ ﺑﻴﻚ ﻋﻀA= 262; ﺯﻧﺪﻩ،ﻭﺑﺎﻟ= ;ﺄﺧﺮﻩ ﺑﻤﻮﺟﻮﺩﻯ ﺯﻧ&#= 65194;ﻩ ﮐﻪ ﻣﺎ ﻣﻴﺸﻨﺎ&= #65203;ﻴﻢ ﺩﺭ ﺑﻴﺎﺑﻨﺪ.ﮐ&= #65258; ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﺍﺭﻭﺍﺣﺸﺎﻥ ﺩ&#= 65197; ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺗﻌﺎﻟﻰ ﺧﻮﺍﻫ&#= 65194; ﻳﺎﻓﺖ.ﺻﺮﻑ ﻧﻈ&= #65198; ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺘ&= #65264; ﺗﻌﺪﺍﺩ ﺍﻧﻮﺍ&#= 65225; ﻧﺒﺎﺗﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﺩ&= #65197; ﻓﺼﻮﻝ ﺁﺧﺮ ﻧﻮ&= #65227;ﻰ ﺧﻮﺩ،ﭼﻮﻥ ﻣﻴ= 5252;ﻮﻥ ﻭﮔﻮﺭﻳﻞ ﺑﻌﻨ&#= 65262;ﺍﻥ ﻣثاﻝ،ﺩﺭ ﻓﺼʌ= 62;ﻝ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;.ﮐﻪ ﺍﺻﻄﻠﺎﺣﺎ ﻣﻴ&#= 65252;ﻮﻧﻬﺎﻯ ﺍﻧﺴﺎﻥ ﻧﻤﺎ،= 5261; ﻳﺎ ﺣﺘﻰ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﻣﻴﻤﻮﻥ ﻧﻤﺎﻫ&#= 65204;ﺘﻨﺪ. ﻭﺑﻌﺪ ﺍﺯ ﺻﻌﻮ&= #65193;ﺍﺭﻭﺍﺡ ﺑﺸﺮﻯ ﻣﺬﮐﻮﺭ&#= 1548;ﺩﺭﺻﺪﻫﺎ ﻭﻫﺰﺍﺭﻫﺎﻧﺴ= 5192;ﺒﺸﺮﻳﻌﺎﻗﺒ᥵= 4; ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﺧﻮﺩ ﻭﺑﺪﻭﻥ ﻫ&= #65198; ﻗﻬﻘﺮﺍﺋﻰ ﻭﮐ&#= 65166;ﺭﻣﺎﺷﺪﻥ ﺩﺭ ﻓﺼﻮﻝ ﺁﺧﺮ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺘﺪﺭﻳ&#= 65182; ﺑﻌﻘﻞ ﻭ ﺍﺭﺍﺩ&= #65257; ﻭ ﺻﺒﺮ ﻭﻧﻴﺮﻭ&= #65263; ﺩﺭﻙ ﻋﺸﻖ ﻭﺭﺯ&= #65263;،ﻭ ﺩﺭﻙ ﻣﺴؤﻟﻴّA= 174; ﻭ ﺷﻨﺎﺧﺘﻦ ﺭﺍ&= #65257; ﺁﻳﻨﺪﻩ ﺃﺑﺪﻯ &= #65191;ﻮﺩ،ﻭﺍﺭﺩ ﺻﺤﻨﻪ ﺯﻧﺪﮔﻰ &= #65251;ﻴﺸﻮﻧﺪ.ﮐﻪ ﭘس ﺍﺯ ﺭﺷﺪ ﺟﺴ&= #65250; ﻭ ﺗﻌﻠﻴﻤﺎﺕ ﺫ&= #65259;ﻨﻰ،ﺑﺎ ﺩﺭﻳﺎﻓﺘﻬﺎﻯ &#= 65251;ثبت ﻭﻣﻨﻔﻰ ﺍﺯ ﻋﺎ&= #65193;ﺍﺕ ﺩﺭ ﺭﻭﺍﻥ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺧﻮﺩ،ﻧﻮﺑﺖ ﺳ= 5248;ﻮﻙ ﺍﻟﻬﻰ ﻭﺗﺰﮐی= 607; ﺘﻤﺎﻡ ﺁثاﺭ ﺑ= 5166;ﻗﻰ ﻣﺎﻧﺪﻩ ﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ &#= 65235;ﺼﻮﻝ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻭﺣﺘﻰ ﺁثاﺭ ﺩ= 5261;ﺭﻩ ﻃﻔﻮﻟﻴّﺖ ﻭ ﺣ&#= 65268;ﻮﺍﻧﻴّﺖ ﮐﻪ ﺑﺎ ﺟﻬﺎﻟﺘ&= #65260;ﺎ ﻭ ﻏﻔﻠﺖ،ﺑﺒﺮ= 5191;ﻰ ﻋﺎﺩﺍﺕ ﻭ ﻋﻘﺎ&= #65267;ﺪ ﻭﺭﻓﺘﺎﺭﻫﺎی = 5236;ﺎﺳﺪ ﺍﺯﻧﻈﺮﺭﻭﺍﻧ= 5264; ﺍﻧﺴﺎنی گرﻓ᥵= 6;ﺎﺭﺷﺪﻧﺪ، ﮐﻪ ﺑﺎﻳﺪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﮐﻨﺪ.ﻭﺑﺎ ﮐﻤﻚ = ﺧﺪﺍﻭﻧﺪ،ﻣﻮA= 183;ﻮﺩﻯ ﺳﺎﻟﻚ ﺩﺭﺑﻠﺎ&#= 65267;ﺎ ﻭ ﻓﺘﻨﻪ ﻫﺎ ﻭ ﺍ= ;ﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺧﺪﺍ&= #65261;ﻧﺪ، ﮐﻪ ﺧﺎﺹ ﺳﺎﻟﻚ = ﺩﺭ ﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ &= #65183;ﺪﻳﺪ ﻣﺘﻮﺍﻟﻰ،ﺑﺮA= 165;ﻯ ﻫﻔﺖ ﻣﺮﺣﻠﻪ ﺷ&= #65260;ﻮﺩﻯ ﺑﻮﺳﻴﻠﻪ ﻣﺪﺑ&#= 1617;ﺮﺍﻥ </spa= n>ﺍﻟﻬﻰ ﻫﺮ ﺳA= 166;ﻟﻚ ﺗﻨﻈﻴﻢ ﻣﻴﮕﺮ&#= 65193;ﺩ ﻭ ﭘس ﺍﺯ ﻫﻔﺖ ﺷ= ﻬﻮﺩ،ﺑﺨﺼﻮﺹ ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﻭ&= #65165;ﺟﺐ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻫ&= #65252;ﻪ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ، ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65255;ﻮﺍﻉ ﺑﺮﺗﺮ ﻭﺑﺮﺗﺮ &= #65175;ﺎ ﺃﺑﺪ ﭘﻴﺶ ﺑﺮﻭ&= #65193;.ﻭ ﺑﺪﻭﻥ ﻣﺸﮑﻠﺎ&#= 65173; ﮐﺎﺭ ﻭ ﮐﺴﺐ ﺗﺠ= ﺮﺑﻪ ﺍﺯ ﺯﻧﺪﮔﻰ ﺩﺭ&= #65193;ﻧﺎﻙ ﻣﻴﺴّﺮ ﻧﻴﺴﺖ.&#= 64400;ﻪ ﺩﺭ ﺭﻓﺎﻩ ﻭ ﻗﺪ= ﺭﺕ ﻭﺯﻳﺒﺎﺋﻰ ﻭ ﻏ&= #65268;ﺮﻩ،ﺟﺰ ﻭﺳﻴﻠﻪ ﮔﻨﺎﻩ &= #64400;ﺎﺭﻯ ﻭﻓﺴﺎﺩ ﺑﻴﺒﺸ&#= 65176;ﺮ ﺭﻭﺍﻥ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﻣﻴﺒﻴﻨﻴ&= #65250; ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺍ&= #64404;ﺮ ﻫﻢ ﮐﺎﺭﺷﺎﻥ ﺩ&= #65197;ﺳﺖ ﺑﺎﺷﺪ، ﺭﺍﻩ ﺣ&#= 65246; ﻣﻮﻗّﺖ ﺩﺍﺭﻧ= 5194;،ﻭﻣﻔﻴﺪ ﺑﺮﺍﻯ ﺑﺮﺧﻰ،= 5227;ﻠﻴﻪ ﻣﻨﺎﻓﻊ ﺩﻳﮕﺮ&#= 65165;ﻥ.ﺍﻣﺎ ﻋﺸﻖ ﺍﻟﻬﻰ ﺧﺎ&= #65209; ﺷﺨﺺ ﺍﺳﺖ، ﻭﺩ&#= 65203;ﺘﻮﺭﻯ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65261;ﮐﻞ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻴ&#= 65204;ﺖ.ﺗﺎ ﺧﻮﺩ ﺑﮑﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﺑﺮﺳﻨﺪ، ﻭﺩﺭ= 5169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﮐﻤﻚ ﺑ= 4381;ﻨﺪ ﺳﺎﻟﻚ ﻭﻣﺴﺘﻌ&#= 65194; ﺩﻳﮕﺮﻯ ﺑﻨﻤﺎ&#= 65267;ﻨﺪ.ﻭﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﭘﺸ&#= 65174; ﮔﺮﺩﻥ ﺍﺯ ﻟﺤﺎ&= #65221; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261;ﻧﻮﻋﻰ ﻭﻓﺼﻞ ﻧﻮﻋﻰ،= 5261; ﺣﺘﻰ ﻓﺼﻞ ﻓﺮﺩ&= #65263; ﻫﺴﺘﻨﺪ.ﮔﻮﺋﻰ &= #65165;ﺯ ﺍﺑﻠﻴس ﻋﺪﻡ،A= 175;ﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠ&#= 65238; ﺍﻟﻠﻪ،ﺩﺭ ﺳﺘ= 5262;ﻧﻰ ﭘﺸﺘﮕﺮﺩﻥ ﻭﺟ&#= 65262;ﺩ ﺩﺍﺭﻧﺪ.ﭘﺶ ﺭﺍ&= #65257; ﺣﻠﻬﺎ ﺗﻨﻬﺎ ﺍ&= #65255;ﻔﺮﺍﺩﻯ ﻣﻴﺴّﺮ ﺍﺳﺖ،A= 261;ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺩﺭﺧﻮ&#= 65193;ﺵ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194; ﮐﻪ ﮐﺎﻣﻞ ﺷﻮﺩ.= ﻭ ﺷﺎﻳﺪ ﻣﺮﺑّﻰ &#= 64380;ﻨﺪ ﻧﻔﺮ ﺷﻮﺩ.ﻭﺧﻮ&= #65193; ﻧﻴﺰ ﺑﺎﺩﺍﻣﻪ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﻭﮐﺎﺭﺑﺮ= 5193; ﺩﺍﺩﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ﻰ ﺑﺮﺍﻯ ﺧﺪﻣﺎﺕ &= #65165;ﻟﻬﻰ ﺑﺪﻳﮕﺮﺍﻥ،ﺑA= 228;ﻨﻮﺍﻥ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ&#= 1548;ﺷﺎﻳﺪ ﮐﺮﺍﻣﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﺩﺭ ﺗﻮﻟﺪ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ ﺑﻴﺎﺑﺪ.ﻭ&= #65169;ﺠﺎﻯ ﻓﺼﻞ ﺍﻭﻝ ﺩﺭ ﭼ= ﻨﺪ ﻓﺼﻞ ﺑﺎﻟﺎﺗﺮ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﻨﺪ.ﻭ ﺑﺨﻮﺑﻰ ﺭﻭﺷﻦ &= #65251;ﻴﺸﻮﺩ،ﮐﻪ ﻋﺸﻖ ﺳﻠﻮﮐﻰ ﺗ&= #65256;ﻬﺎ ﺣﻞّ ﻣﺸﮑل ﺧﻮ= 5193; ﺍﻧﺴﺎﻥ،ﻭﭼﻨA= 194; ﺍﻧﺴﺎﻥ ﺍﻃﺮﺍ&#= 65233; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ.ﻭﻫﺮﮔﺰ ﺟ&= #65260;ﺎﻥ ﻳﮑﺪﺳﺖ ﺳﺎﻟﻚ &= #65207;ﺪﻧﻰ ﻧﻴﺴﺖ. ﭘس ﻣﺸﮑ&= #65248;ﺎﺕ ﻫﻤﻴﺸﻪ ﻫﺴﺖ ﻭ&= #65183;ﻬﻨﻢ ﻫﻤﻴﺸﻪ ﺟﻬﻨّ= 5250; ﺍﺳﺖ.ﻣﮕﺮ ﺑﻘﻮ&= #65245; ﺩﺭﻭﻳﺸﻰ، ﮐﻪ &#= 65251;ﻴﺨﻮﺍﻫﺪ ﺑﻬﺸﺖ ﮐﻮﭼﮑﻰ &= #65193;ﺭ ﻣﻴﺎﻥ ﺟﻬﻨﻢ ﺑ&= #65198;ﭘﺎ ﻧﻤﺎﻳﺪ،ﮐﻪ ﻫ= 5252;ﺎﻥ ﻋﺰﻟﺘﮕﺎﻩ ﺳﻠ&#= 65262;ﮐﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ .<o:p></o= :p> = 5207;ﻴﻠﺮ ﺷﺎﻋﺮ ﺍﻟﻤﺎﻧ&#= 65264; ﺩﺭ ﺳﺮﺍﺳﺮ &#= 65227;ﻤﺮ ﺟﺰ ﺭﻧﺞ ﻧﺪﻳﺪ&= #1548;ﻭﻟﻰ ﺍﺯ ﺳﻌﺎﺩﺕ ﻭﻋ&= #65208;ﻖ ﺧﻮﺩ ﻳﺎﺩ ﻣﻴﮑ&= #65198;ﺩ. ﮔﻮﺋﻰ ﺃﻳّﻮﺏ &#= 64344;ﻴﺎﻣﺒﺮ ﺯﻧﻮﻥ ﺍﺳﺖ،ﮐ= 5258; ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﮑﻤﺎﻝ ﺍﻟﻬﻰ ﺧﻮﺩ،ﭼ= 5262;ﻥﻫﺮﺩﺭﻭﻳﺶ ﺳﺎﻟﮑﻰ ﺭﻧﺞ ﺩ&= #65261;ﺭﻩ ﺳﻠﻮﻙ ﺭﺍ ﺑﺮﺩ&= #65257; ﺍﺳﺖ.ﻭﻫﺮﭼﻪ ﺑ&= #65248;ﺎ ﻭﻓﺘﻨﻪ ﻭ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﺩﺭ ﻫﻔﺖ ﺳﺮﻧﻮ&= #65207;ﺖ ﺳﻠﻮﮐﻰ ﺍﻭ ﺷﺪ&= #65267;ﺪﺗﺮ ﺑﺎﺷﺪ،ﺳﭙﺎﺳ@= 405;ﺬﺍﺭ ﺗﺮ ﺍﺳﺖ.ﺯﻳﺮﺍ = ﻋﻤﻴﻘﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺧ&#= 65262;ﺍﻫﺪ ﺩﺍﺷﺖ.ﮐﻪ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﭘﺎﻙ ﺳﺎ&= #65199;ﻯ ﺭﻭﺍﻥ ﺭﺍ ﻣﻴﮑ&= #65256;ﻨﺪ.ﻭﻟﻰ ﭘس ﺍﺯ ﺑﺎﺯ ﮔﺸ&= #65174; ﺑﺨﻠﻖ،ﻣﻴﺘﻮA= 165;ﻧﺪ ﭼﻮﻥ ﭘﺎﺩﺷﺎﻫ&#= 65166;ﻥ ﺯﻳﻨﺖ ﻭﺯﻧﺪﮔ&#= 65264; ﻭﺯﻧﺎﺷﻮﺋﻰ ﺩ&#= 65165;ﺷﺘﻪ ﺑﺎﺷﺪ.ﮔﺮﭼﻪ ﺑ&= #65166;ﺯ ﺍﺩﺍﻣﻪ ﺯﻧﺪﮔ&#= 65264; ﺩﺭﻭﻳﺸﻰ ﻣﻴﺪ&#= 65259;ﺪ،ﺗﺎ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ&#= 1548; ﻭ ﺑﺮﺍﻯ ﺗﻮﻟﺪ = ﺑﻌﺪﻯ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65268;ﺸﺘﺮ ﻓﺮﺍﻫﻢ ﮐﻨﻨﺪ.&= #65165;ﻣﺎ ﺍﻳﻦ ﻋﺸﻖ ﺭﺍﻩ = ﺳﻠﻮﮐﻰ ﻭﻭﺳﺎﺋﻂ ﺍﻟﻬ&#= 65264; ﺍﻭ ﺑﻮﺩﻩ ﺍﺳﺖ.= ﻭ ﺳﻌﺎﺩﺕ ﺩﺍﺷﺖ&#= 1548;ﭼﻮﻥ ﺟﺸﻦ ﻋﺒﺪ ﺳﻌﻴ&= #65194; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻭﺍﻟﻮﻫﻴّﺖ ﺷ= 5260;ﻮﺩ ﻧﻬﺎﺋﻰﺧﻮﺩﺭ= 5165; ﺩﺍﺷﺖ.ﺗﻤﺎﻡ ﺍ&= #65227;ﻴﺎﺩ ﻣﻠﻞ ﻣﺨﺘﻠﻒ، &#= 65259;ﻤﻴﻦ ﻋﻴﺪ ﻧﺠﺎﺕ ﺳﺎ&= #65247;ﻚ ﺍﺳﺖ.ﭼﻪ ﻋﻴﺪ ﻳ= ﻠﺪﺍ ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﺍ&= #65247;ﻬﻰ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﺑﺎﺷﺪ،ﻳﺎ ﻋﻴ= 5194; ﻣﻴﻠﺎﺩ ﺗﻮﻟﺪ &= #65193;ﻭﻡ،ﻭﻳﺎ ﻋﻴﺪ ﻗﺮﺑﺎﻥ ﮐ&= #65258; ﺁﺯﻣﺎﻳﺶ ﺳﺨﺖ &= #64400;ﺸﺸﺘﻦ ﻧﻔس ﺍﻣّﺎﺭﻩ</sp= an> </spa= n>ﺭﺍ،ﺩﺭ ﻣﺮᤨ= 2; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺩﺭ ﺣﺞ= ﺃﮐﺒﺮ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺩﺍﺭﺩ.&#= 65261;ﮔﺮﭼﻪ ﺗﻤﺎﻡ ﻣﺮﺍﺳﻢ &= #65187;ﺞ ﮐﻌﺒﻪ ﻳﺎ ﺍﻭﺭ&= #65207;ﻠﻴﻢ ﻭ ﺍﺳﺘﺨﺮ،ﻭ ﺍ&#= 65227;ﻤﺎﻝ ﺗﺸﺮﻳﺎﻓﺘﻰ ﻭ&#= 65165;ﺗﻴﮑﺎﻥ ﻭﮐﻠﻴﺴﺎﻫﺎ، = 5203;ﺮﺍﺳﺮ ﻧﻤﺎﻳﺶ ﻣﺎﺩﻯ &= #65165;ﺯ ﺍﻣﻮﺭ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﺍﮔﺮ &= #65175;ﻔﺴﻴﺮ ﻭ ﺑﺮﺩﺍﺷﺖ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺍﺯ ﺁﻧﻬ&= #65166; ﺑﺸﻮﺩ. ﻭﺍﻟّﺎ &= #64380;ﻮﻥ ﺩﺭ ﺣﮑﻢ ﻋﺎﺩﺕ&= #65251;ﻠﻞﻭﺧﺮﺍﻓﺎA= 173;ﻓﺴﺎﻧﻬﺎﻯﺑﻴ= ;ﺸﺘﺮﻧﻴﺴﺖ.<o:p></o:p></span= > = 5227;ﺸﻖ ﺭﺍ ﻧﻴچه ﭽﻮﻥ &#= 65203;ﺘﺎﺭﮔﺎﻥ ﺩﺭﺷﺐ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ.ﮐﻪ ﮔﻤﺮﺍﻫﺎﻥ ﺭﺍ &= #65169;ﺴﺎﺣﻞ ﻧﺠﺎﺕ ﻳﺎ ﻣﻨﻄ&= #65240;ﻪ ﺁﺑﺎﺩﻯ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ.ﺍﮔﺮ ﻫﻴﭻ ﻋﻠﺎﻣﺖ ﻭ&= #65255;ﺸﺎﻧﻬﺎﻯ ﺩﺭ ﺭﺍﻩ ﺑﺮﺍﻯ = ﻣﺴﺎﻓﺮ ﻧﺒﺎﺷﺪ.ﺯﻳﺮﺍ &= #65193;ﺭ ﺩﺭﻳﺎﻫﺎﻯ ﺍﺣ&#= 65262;ﺍﻟﻰ ﻭ ﺭﻭﺍﻧﻰ،ﻭ ﺩ&#= 65197; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #64344;ﺮ ﻫﻴﺠﺎﻥ ﻭ ﺭؤﻳ&#= 65166;ﻫﺎﻯ ﺷﺒﻬﺎﻯ ﺗﺎﺭﻳ&#= 65242;،ﻫﻴﭻ ﻧﺸﺎنه اﻯ ﺍﺯ = 5227;ﻠﺎﺋﻢ ﺭﺍﻩ ﻧﻴﺴﺖ.ﻭﻟ&= #65264; ﺳﺘﺎﺭﻩ ﺷﻤﺎﻝ &= #65261;ﻳﺎ ﺻﻮﺭﺕ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺍﻟﻬﻰ، ﻭﻳﺎ ﺍ&#= 65251;ﻴﺪ ﺁﺧﺮﻯ ﺩﺭ ﭼﻨﻴ&= #65254; ﺩﺭﻳﺎﻫﺎ ﻭ ﺻﺤ&= #65198;ﺍ ﻫﺎﻯ ﺑﻰ ﻧﺸﺎﻥ&= #1548;ﺟﺰ ﺭﺍﻫﻨﻤﺎﻯ ﭘﻴ&#= 65198; ﻭﮐﺸﺘﻰ ﺑﺎﻧﻰ &= #65261;ﻟﻰّ ﺍﻟﻬﻰ ﻧﻮﺡ ﮐﺸ&= #65176;ﻰ ﺑﺎﻥ ﺳﺎﻟﻚ ﻧﻴ&= #65204;ﺖ،ﮐﻪ ﺑﻤﻘﺼﺪ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ.ﮐﻪ ﺣﺘﻰ ﺍﺯ ﺍﺗﻠﺎ&= #65233; ﻋﻤﺮ ﻓﻌﻠﻰ ﺟﻠ&= #65262;ﮔﻴﺮﻯ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺍ&#= 65199; ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﻗ&= #65260;ﻘﺮﺍﻫﺎﻯ ﻧﻮﻋﻰ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺩﺭ= ﺟﻬﻨّ= ﻢ ﺟﻬﺎﻥ ﺣﻔﻆ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﻭ ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65227;ﻈﻴﻢ ﺍﻟﻬﺎﻣﻰ ﻭ ﺭؤ&#= 65267;ﺎﺋﻰ،ﻭ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔت هزار ﺳﺎ᥼= 5; ﺑﻌﺪ ﻣﻴﺮﺳﺎﻧﺪ.ﺍﻳ&#= 65254; ﻋﺸﻖ ﺍﻟﻬﻰ ﺩﺭ = ﺳﻠﻮﻙ ﺑﺎﻭﻟﻰ ﺍﻟﻬﻰ &= #65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ، ﺭﻭ= 5207;ﻨﻰ ﺑﺨﺶ ﺭﺍﻩ ﺍﻧﺴ&= #65166;ﻥ،ﻭ ﺑﻬﺘﺮﻳﻦ ﺍﻧﻔ&#= 65228;ﺎﻟﺎﺕ ﺭﻭﺍﻧﻰ ﻭ ﻓﮑﺮ&= #65263; ﻭ ﺫﺍﺗﻰ ﺍﻧﺴﺎ&= #1606; اﺳﺖ. ﮐﻪ ﺷﻬﻮﺩ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ،ﺗﻨﻬﺎ = 5227;ﻠﺎﺋﻢ ﻣﻴﺎﻥ ﺭﺍﻩ،ﺗ= 5166; ﺗﺠﻠّﻰ ﺧﺪﺍﻭ= 5255;ﺪ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﻫﺮ= ;ﻣﺮﺣﻠﻪ ﺗﻮﻓﻴﻖ ﺑﻴﻚ ﺷ&= #65260;ﻮﺩ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﺩ&= #65247;ﻴﻞ ﺩﺭﺳﺖ ﺑﻮﺩﻥ ﻣ&= #65204;ﻴﺮ ﺭﺍﻩ ﺍﻟﻬﻰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﭘس ﺍﺯ ﭘﻨﺞ ﺷ= ﻬﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﻭﻟ&#= 65166;ﻳﺖ ﻣﺤﻤﺪﻯ ﮐﻪ ﺣﺠ&= #65260;ﺎﻯ ﻋﻤﺮﻫﺎﻯ ﻫﺴﺘ&#= 65256;ﺪ.ﻭﻫﺮﻳﻚ ﺩﺭ ﻳﻚ ﺗﻮﻟﺪ ﺑ= ﺸﺮﻯ ﻭ ﭘﻴﺎﻣﺒﺮ ﺷﺪ&= #65253; ﺑﺪﺳت ﻤﻴﺂﻳﻨ= 5194; ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ &= #64344;س اﺯ ﺗﺠﺪﻳﺪ ﺷﻬ&#= 65262;ﺩﻫﺎﻯ ﻗﺒﻠﻰ ﻭﺑﺎ ﻭﺿ&= #65226; ﺑﻬﺘﺮﻯ،ﺑﺸﻬA= 262;ﺩ ﺷﺸﻢ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس می ﺮﺳA= 194;، ﮐﻪ ﻣﻮﻋﻮﺩ ﺯﺭ&= #65193;ﺷﺖ ﻭﻣﺤﻤﺪ ﮐﺎﺷﻒ &= #65255;ﻮﺭ ﺭبّ ﺮﺣﻤﺎﻥ ﻫ= 5236;ﺘﻢ،ﻭ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺭﺍ = ﻣﻴﻨﻤﺎﻳﺪ.ﺁﻧ&#= 64405;ﺎﻩ ﺍﺭﻭﺍﺡ ﺗﻤﺎﻣ&#= 65264; ﮐﺎﻣﻠﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺑﺎ ﺷﻬﻮﺩ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ ﺧﻮﺩﺭﺍ ﻣ&= #65268;ﻨﻤﺎﻳﺪ.ﻭ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﺑﻴﺸﺘﺮ ﺍ&= #65199;ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯﻭ ﺩ&= #65267;ﮕﺮ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺩﺭﺗﺴﻠﻴﻢ ﻣﻬ&#= 65194;ﻯ ﻣﻮﻋﻮﺩ ﺑﺎ ﻭﻟ&= #65166;ﻳﺖ ﺯﻧﺪﻩ ﺍﻭﺩﺭﻣ&#= 65268;ﺂﻳﻨﺪ. ﻭﺑﺎﻟﺄﺧﺮﻩ ﻋ&#= 65208;ﻖ ﺍﻟﻔﺒﺎﻯ ﺯﻧﺪ&#= 64404;ﻰ،ﻭﺗﻨﻬﺎ ﺍﺭﺯﺵ ﺩﺭﺑﻴﻦ &= #65259;ﻤﻪ ﺍﺭﺯﺷﻬﺎ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻋﺸﻖ ﺷﻬﻮﺩﻯ ﺑ&= #65198;ﺗﺮﻳﻦ ﺳﺘﺎﺭﻩ ﺑﺮﺍﻯ &= #65251;ﺴﻴﺢ ﺑﻮﺩ.ﮐﻪ ﺑﺮﺍﻯ = ﻣﺤﻤﺪ ﺑﺪﺭ ﻣﻨﻴﺮ ﻣﺎ&= #65257; ﺷب ﭽﻬﺎﺭﺩﻩ، = 5169;ﺎﻟﺎﺗﺮﻳﻦ ﺳﺘﺎﺭﻩ ﺭﺍﻫﻨ&#= 65252;ﺎﻯ ﻣﺴﺎﻓﺮ ﻭﻟﺎﻳ&#= 65174; ﺍﻭ ﮔﺮﺩﻳﺪ.ﺗﺎ<= /span> </spa= n>ﻧﻮﺑﺖ ﺑﻤﻬʋ= 94;ﻯ ﻣﻮﻋﻮﺩ ﺑﺮﺳﺪ که ﻨﻮﺭ ﺧﻮﺭﺷ= 5268;ﺪ ﺷﺎﻳﺪ ﺭﺍﻫﻨﻤ&#= 65166;ﻯ ﺳﺎﻟﮑﺎن اﻟﻬA= 264; ﺁﻥ ﻭﻟﺎﻳت ﻤﻬ&#= 65194;ﻭﻯ ﺑﺎﺷﺪ.ﻭﺩﺭ ﺗﺠ&= #65198;ﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﮐﻪ ﻋﻠﺎﻭﻩ ﺑﺮ = ﻗﺮﺹ ﻣﺎﻩ ﺳﻤﺒﻮﻝ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍ ﻣﮑ&#= 65198;ﺭﺍ ﺩﻳﺪه اﻡ،ﺍﺯ A= 203;ﻘﻒ ﺑﺎﻟﺎﻯ ﺳﺮﻡ،= 5197;ﻭﺯﻧﻬﺎﻯ ﺑﺴﻴﺎﺭ ﮐﻮﭼﻚ &= #65193;ﻳﺪﻡ،ﮐﻪ ﺧﻮﺭﺷﻴﺪ ﺩﺭ ﺣ&= #65198;ﮐﺖ ﺧﻮﺩ،ﻧﻮﺭﺵ ﺭ= 5165; ﺍﺯ ﺍﻳﻦ ﺭﻭﺯﻧ&= #65258; ﺑﺪﺍﺧل ﻮﺑﺴﻴ= 5166;ﺭ ﻧﻴﺮﻭﻣﻨﺪ ﻣﻴ&#= 65236;ﺮﺳﺘﺎﺩ.ﻭﺟﺎA= 247;ﺐ ﺍﻳﻨﮑﻪ ﺑﺎ ﻃﻮ&= #65247;ﺎﻧﻰ ﺷﺪﻥ ﺍﻳﻦ ﺩﻳﺪ&= #65165;ﺭ، ﻫﺮﮔﺰ ﻧﻪ ﻣﺮﺯ = ﺁﻏﺎﺯ ﻭﻧﻪ ﻣﺮﺯ ﭘﺎﻳ&= #65166;ﻧﻰ ﺍﻳﻦ ﻗﺮﺹ ﺧﻮﺭ&= #65207;ﻴﺪ ﺭﺍ ﻧﺪﻳﺪﻡ. ﮔﻮ= ﺋﻰ ﺗﻤﺎﻡ ﺁﺳﻤﺎﻥ &= #65197;ﺍ ﻗﺮﺹ ﺧﻮﺭﺷﻴﺪ &= #65165;ﺷﻐﺎﻝ ﮐﻨﺪ.ﺁﻧﮕﺎﻩ ﻧ&= #65262;ﺭ ﺷﺪﻳﺪ ﭼﻪ ﺭﺳﺪ = ﺑﺤﺮﺍﺭﺕ ﻭ ﺟﺎﺫﺑﻪ ﺁﻥ، &= #65259;ﻤﻪ ﭼﻴﺰ ﺭﺍ ﺧﻮﺍﻫ&= #65194; ﺳﻮﺯﺍﻧﺪ. ﻣﮕﺮ = ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;،ﻭﺳﺎﺧﺘﻤﺎʌ= 53; ﭼﺸﻢ ﻭ ﺷﺮ= ;ﺍﻳﻂ ﻓﻴﺰﻳﮑﻰ ﻭ ﺭﻭ&= #65165;ﻧﻰ ﺁﻧﺎﻥ،ﻃﺎﻗﺖ = 5193;ﻳﺪﺍﺭ ﺧﻮﺭﺷﻴﺪ ﺣﻘﻴ&#= 65240;ﺖ ﺭﺣﻤﺎﻧﻰ ﺭﺍ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭﺗﺎﺯ&= #65257; ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ&#= 1548;ﺳﻤﺒﻮﻝ ﻧﻮﺭ ﻫﺪﺍﻳﺖ ﺍ&= #65255;ﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ، ﭼ&#= 65258; ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐ&= #65258; ﻗﻄﻌﺎ ﻫﻴﭻ ﺷﺒ&= #65166;ﻫت ﺁن اﻧﻮﺍﻉ ﺑﺮ= 5175;ﺮ ﺑﺎ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻧﺪﺍﺭﺩ.ﻭ ﻫﺮﺩ&= #65261; ﻧﻴﺰ ﻫﻴﭻ ﺷﺒﺎ&= #65259;ﺘﻰ ﺑﺎ ﺍﺣﻮﺍﻝ ﻭﺍ&= #65251;ﻮﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺪ&= #65165;ﺭﻧﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻴ&= #64379; ﺷﺒﺎﻫﺘﻰ ﺩﺭ ﺍ&= #65227;ﻤﺎﻝ ﺗﮑﺎﻣﻠﻰ ﻭﺯﻧ&#= 65194;ﮔﻰ ﻧﻮﻋﻰ ﺑﺎ ﻧﻮﻉ = ﻣﻴﻤﻮﻥ ﻧﺪﺍﺭﻧﺪ.ﻭ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟکان ﻮﻟﺎʌ= 67;ﺘﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺷﺸ&= #64405;ﺎﻧﻪ،ﺍﻳﻦ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺭ&#= 65165;ﻫﻨﻤﺎﻯ ﺩﺭ ﺁﺳﻤﺎﻥ ﻋﻮ&= #65165;ﻟﻢ ﺍﻟﻬﻰ ﭼﻮﻥ ﺳﺘ&= #65166;ﺭﻩ ﻭ ﻣﺎﻩ ﻭﺧﻮﺭﺷ&= #65268;ﺪ،ﺍﺭﺯﺷﻤﻨʋ= 94;ﺗﺮﻳﻦ ﻟﺬﺕ ﻣﻌﻨﻮﻯ ﻭ&= #65251;ﻴﻨﻮﻯ ﻭﺳﻌﺎﺩﺕ ﺑﺮﺍ&#= 65263; ﺷﺎﻫﺪﺍﻥ ﺁﻥ ﺩ&= #65165;ﺭﺩ.ﮐﻪ </spa= n>ﻋﻘﻠﻬﺎﻯﺑ᥷= 8;ﺗﺮ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻨّﻰ ﺑﺎﻟﺎﺗﺮ ﻧﻴﺰ &= #65169;ﻬﻤﺮﺍﻩ ﺩﺍﺭﻧﺪ. ﻭ ﻓﻌﻠ= ﺎ ﺷﻬﻮﺩ ﺑﺪﺭﻣﻨ&#= 65268;ﺮ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣ&#= 65198;ﺯ ﭘﺎﻳﺎﻧﻰ ﻭ ﺟﺪ&= #65165; ﮐﻨﻨﺪﻩ ﻗﻄﻌﻰ &= #65165;ﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ ﺗﺎ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻧﻰ، ﺑﺎ &#= 65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻧﺎﻣﺤﺪﻭﺩ ﺍﺳ&#= 65174;. ﻭ ﻫﻨﮕﺎﻣﻰ ﮐﻪ = ﺳﺎﻟﻚ ﺍﻳﻦ ﺷﻬﻮﺩﻫﺎ &= #65197;ﺍ ﺩﺳﺖ ﮐﻢ ﻣﻴﮕﻴ&= #65198;ﺩ،ﮐﻪ ﻋﺸﻖ ﻭﻋﺎﺷﻖ ﻭ&= #65251;ﻌﺸﻮﻕ ﻳﮑی ﻤﻴﺸﻮﻧﺪ. &= #65261;تثلیث ﻤﺴﻴﺢ ﺭﺍ ﺑﻴﺎ&= #65193; ﻣﻴﺂﻭﺭﺩ.ﮐﻪ ﺁ&= #65255;ﮕﺎﻩ ﻣﺴﻴﺢ،ﻭﻧﻮﺭ = 5207;ﻬﻮﺩﻯ ﺍﻭ،ﻭ ﺧﺪﺍﻭﻧ= 5194; ﺍﻟﻠﻪ، ﻫﺮﺳﻪ &#= 65193;ﺭ ﻳﻚ ﻣﺎﻫﻴّﺖ ﻣ&#= 65248;ﮑﻮﺗﻰ ﺑﺮﺍﻯ ﻣﺴﻴﺢ ﺑ&= #65262;ﺩﻧﺪ،ﻭﺗﺎ ﺯﻧﺪﻩ ﺑﻮﺩ.ﮐﻪ = ﻋﻴﻨﺎ ﺩﺭ ﻣﻮﺭﺩ ﻣﺤﻤ&= #65194; ﻭ ﻫﺮ ﮐﺎﻣﻞ ﻣﺤ= ﻤﺪﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻧﻴﺰ ﺻﺎﺩﻕ ﺍﺳ&= #65174;.ﻭ ﺩﺭ ﻣﻮﺭﺩ ﻣﻬﺪ&= #65263; ﻣﻮﻋﻮﺩ ﻧﻴﺰ ﺻ&= #65194;ﻕ ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﻭ= ﻫﺮ ﺑﺎﺭ ﻫﻢ ﻋﺎﺷﻖ = ﺍﻟﻬﻰ ﺗﺮ،ﻭﻫﻢ</spa= n> &#= 65251;ﻌﺸﻮﻕ ﺑﺎﻟﺎﺗﺮ،ﻭ ﻫ= 605; ﺒﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ ﻧﺰﺩﻳﮑﺘﺮ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ. ﭼﻮﻥ ﻫﻤﻪ ﺩﺭ ﺧ= ﺪﺍﻯ ﺍﻟﻠﻪ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﻧﺪ ﮐﻪ ﺩﺭ ﻫﺴﺘﻰ ﺟ= ﺰ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻣﻮﺟﻮﺩﻯ ﻧﻴﺴ&#= 65174;،ﻭ ﺑﻘﻴﻪ ﺗﺠﻠّﻴ= 5166;ﺕ ﺻﻔﺎﺗﻰ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺩﺭ ﺍﻧﻮﺍﻉ ﻫﺴ&= #65176;ﻨﺪ. ﭘس&= #65227;ﺸﻖ ﺍﻟﻬی ﺒﺮﺗﺮﻳ= 5254; ﺩﺭﺟﻪ ﺣﻴﺎﺕ،= 5261;ﻧﻮﻉ ﺍﺩﺭﺍﻙ ﻭ ﻓﻬﻢ = ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﺑﺮﺗﺮﻳﻦ ﻣﻌﻨﻰ ﻭﺑﺎﻟﺎ&#= 65175;ﺮﻳﻦ ﺯﻳﺒﺎﺋﻰ،ﻭﺩA= 197; ﺑﻬﺘﺮﻳﻦ ﺧﻮﺍ&#= 65169;ﻬﺎ ﻭﺭؤﻳﺎﻫﺎﻯ ﺍ= 5255;ﺴﺎﻥ،ﮐﻪ ﺩﺭﻋﻴﻦ ﻓﻘﺮ ﻭ&= #65203;ﺨﺘﻰ ﺯﻧﺪﮔﻰ ﺍﺣﺴﺎ&#= 1587; ﺳﻌﺎﺩﺕ ﻭﺭﺿﺎ&#= 65267;ت ﺪﺍﺭﻧﺪ.ﺯﻳﺮﺍ &= #65251;ﻮﺭﺩ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ &= #65239;ﺮﺍﺭ ﮔﺮﻓﺘﻪ،ﮐﻪ ﺑ= 5252;ﺮﺍﺗﺐ ﻧﻬﺎﺋﻰ ﺷﻬﻮﺩ&#= 65263; ﻭ ﻧﺠﺎﺕ ﺭﺳﻴﺪ&= #1607; اﻧﺪ. ﺑﻘﻮﻝ ﻣﺤ&= #65252;ﺪ ﺍﺭﺯﺵ ﺁﺯﻣﺎﻳ&#= 65206; ﺁﻥ ﺑﺮﺍﻯ ﻫﺮﮐ&= #65204;ی ﺮﺍ ﺩﺍﺭﺩ ﮐﻪ ﺑ= ﺎﻳﻦ ﻣﺮﺍﺗب اﻟﻬﻰ = 5169;ﺨﻮﺍﻫﺪ ﺑﺮﺳﺪ.ﻭﻫﻴﭽﮑ&#= 1587; ﻣﺤﺮﻭﻡ ﻧﻴﺴﺖ&#= 1548; ﻭﺍﮔﺮ ﺍﮐﻨﻮﻥ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ.ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻧﺴﺦ &= #65169;ﻬﺘﺮ ﺑﺸﺮﻯ ﺑﺪﺍﻥ ﻣ&= #65268;ﺮﺳﺪ ﻭﻟﻰ ﺑﺸﺮﻁ ﺍﻳ&= #65256;ﮑﻪ ﺍﮐﻨﻮﻥ ﺗﺎ ﺳﺮ&= #65187;ﺪّ ﻳﻚ ﺷﻬﻮﺩ ﺟﺪﻳ&= #65194; ﺑﺮﺗﺮ ﺭﺍ ﺑﺎﻳ&= #65194; ﺭﺳﻴﺪ.ﻭﺍﻟّﺎ &#= 65175;ﻮﻓﻴﻘﺎﺕ ﻗﺒﻠﻰ ﻧﻴﺰ ﺍﺯ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﻴﺮﻭﻥ &= #65251;ﻴﺮﻭﻧﺪ.ﻭﻣﻌ= 5166;ﺩﻝ ﻳﻚ ﺭﻭﺡ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﺑﺪﺗﺮ ﺩﺭ ﮐﺎ= ﺭﻣﺎﻫﺎ ﻭﻗﻬﻘﺮﺍﻫﺎ ﺧ&#= 65262;ﺍﻫﺪ ﺷﺪ. ﺑﺪﻳﻦ ﺗﺮﺗ= ﻴﺐ ﺩﻧﻴﺎﻯ ﺟﻬﻨّ= 5252;ﻰ ﮐﻨﻮﻧﻰ ﺟﻬﺎﻥ &= #65251;ﺎ،ﺑﺎ ﺗﻤﺎﻡ ﺯﺷﺘﻰ ﻫ&= #65166; ﻭ ﺳﺨﺘﻰ ﻫﺎ ﻭ ﺧ= ;ﺸﻮﻧﺖ ﻫﺎ ﻭ ﺑﻰ ﺭﺣﻤﻰ= ﻫﺎﻯﺁﻥ،ﺑﺎﺯ ﻗﺎﺑﻞ ﺗﺤﻤّﻞ &#= 65165;ﺳﺖ ﺗﺎ ﺑﺘﻮﺍﻥ ﺑﺴ&= #65198;ﭼﺸﻤﻪ ﻫﺎﻯ ﻋﺸﻖ ﻭﻋﻘ&= #65246; ﻭﺣﻘﻴﻘﺖ،ﻭ ﻋ= 5208;ﻖ ﻫﺎﻯ ﺑﺎﻟﺎﺗﺮ &= #65259;ﻢ ﺭﺳﻴﺪ.ﭘس ﻫﻨﻮ&#= 65199; ﺩﻧﻴﺎ ﺯﻳﺒﺎ ﻭ = ﭘﺮ ﻧﻌﻤﺖ،ﺑﻘﺼﺪ = 5197;ﺳﻴﺪﻥ ﺑﺮﺣﻤﺘﻬﺎﻯ ﺗ&#= 64401;ﺎﻣﻞ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﺟﺎﻯ ﻗﻬﻘﺮ= ;ﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺣﻘ&#= 65268;ﺮ ﻳﻚ ﺭﻭﺡ ﺩﺭ ﺍﻧ= ﻮﺍﻉ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭﺑ&= #65194;ﺗﺮﻣﻴﺸﻮﺩ.ﻭ= 5169;ﺮﺍﻯ ﺑﺪﺗﺮﻳﻦ ﺍﻧﺴ&#= 65166;ﻧﻬﺎی ﺒﺪ ﻃﻴنت ﻮﻧﻴ= 5200; ﻓﻄﺮﺕ حقیر ، ʋ= 69;ﺎﺯ ﺭﺣﻤﺘی اﻟﻬﻰ = 5169;ﺮﺍی ﺁﻧﺎن اﺳﺖ. ﮐﻪ &= #65235;ﺮﺻﺖ ﻣﺠﺪﺩﻯ ﺑﺂﻧﻬ&#= 65166; ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ&#= 1548;ﺗﺎ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ، ﻭ ﮐﺴﺐ ﮐﺮ&= #65165;ﻣﺎﺕ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﻓﺮﺍ&= #65259;ﻢ ﮐﻨﻨﺪ.ﺗﺎ ﺁﻧﮕ&= #65166;ﻩ ﻭﭘس ﺍﺯ ﺻﺪﻫﺎ &= #65259;ﺰﺍﺭ ﻭﻣﻴﻠﻴﻮﻧﻬﺎ &#= 65203;ﺎﻝ،ﭼﻮﻥ ﺑﻬﻤﻴﻦ ﻓﺼﻮﻝ &= #65153;ﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪﻧﺪ،ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ &= #65207;ﺶ ﺷﻬﻮﺩ ﻭﻟﺎﻳﺘ&#= 65260;ﺎﻯ ﺳﻠﻮﮐﻰ ﺷﺸﮕﺎ&#= 65255;ﻪ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﻨﺪ.ﮔﺮﭼﻪ ﺑﺎﺭﻫﺎ ﻭﺑﺎﺭ&#= 65259;ﺎ ﮐﺎﺭﻣﺎﻫﺎ ﻧﻴ&#= 65200; ﺗﮑﺮﺍﺭ ﺷﻮﺩ، &#= 64400;ﻪ ﻋﺎﻗﺒﺖ ﻓﺮﻣﺎ&#= 65253; ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ، ﻫﻤﻪ ﺣﺘﻰ &= #65165;ﺭﻭﺍﺡ ﺍﻣﺮﻭﺯﻯ ﻣﻮﺟ&#= 65262;ﺩﺍﺕ ﺃﺗﻤﻰ ﻭ ﺗﺤﺖ ﺃ= ﺗﻤﻰ،ﺯﻣﺎﻧﻰ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ.&= #64400;ﻪ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #65193;ﺍﺩ.ﺗﺎ ﺑﺮﺍﻯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺍﻧﻮﺍﻉ ﻓﺮﺷﺘ&#= 65258; ﮔﻮﻧﻪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻧﻴﺰ ﭘﻴﺶﺭﻓﺖ.&= #65261;ﻋﺎﻗﺒﺖ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ،ﺩﺭﺑﺎﺯﮔ᥸= 8;ﺖ ﻫﻤﮕﺎﻧﻰ ﺭﺍ ﻧ&= #65252;ﻮﺩ.ﻭﺭﺍﻩ ﮐﻨﻮنی ﺁﻥ ﺗﻮ= 5203;ّﻞ ﺑﻴﻚ ﻭﻟﻰّ ﺍﻟ&#= 65260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺳﺖ،ﺗﺎ ﭼﻮﻥ &#= 65203;ﺘﺎﺭه ﺸﻤﺎﻝ ﺁﺳﻤﺎﻥ&#= 1548;ﻣﺴﻴﺮ ﺷﺒﻬﺎﻯ ﺗﺎﺭﻳ&#= 65242; ﻭ ﺑﻰ ﻧﺸﺎنه ا= 5263; ﺭﺍ ﺩﻧﺒﺎﻝ &#= 65255;ﻤﻮﺩ.ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ، ﻗﺮﺁﻥ ﻳﺎ ﻫﻤﺎ&= #65253; ﺩﻭ ﻗﺮﻩ ﺷﻬﻮﺩ&= #65263; ﺁﺧﺮ ﻭﻟﺎﻳﺖ ﻣ&= #65188;ﻤﺪﻯ،ﺩﺭ ﺑﺴﻢ ﺍﻟﻠﻪ ﺁﻥ = ﺧﺎﺻﻪ ﺷﺪﻩ،ﻭ ﻧﻘﻄﻪ &#= 65169;اء ﺑﺴﻢ ﺍﻟﻠﻪ،ﺧ= 5248;ﺎﺻﻪ ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﺳ&= #65174;.ﻭﻣﻦ ﻫﻤﺎﻥ ﻧﻘﻄﻪ ﺑ&= #1575;ء ﻫﺴﺘﻢ.ﮐﻪ ﺧﻠﺎ&= #65211;ﻪ ﻓﻠﺴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻭﺁﻓﺮﻳﻨﺶ ﻫﺴ&#= 65176;ﻰ ﻭﻣﻮﺟﻮﺩﺍﺕ ﻫ&#= 65204;ﺘﻰ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﻋﻠﻰّ ﺯﻧﺪﻩ ﺑ&#= 65198;ﺍﻯ ﻣﺘﻮﺳّﻠﺎﻥ ﺳ= 5248;ﻮﮐﻰ ﺍﻭ،ﭼﻨﻴﻦ ﺧﺎ= 5245; ﺭﻭﻯ ﺍﻭ ﺧﻠﺎﺻ&= #65258; ﻫﺴﺘﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ.ﻭ ﭘس ﺍﺯ ﻭفاﺕ ﺍ= 5267;ﻦ ﺍﻣﺘﻴﺎﺯ ﺑﺮﺍ&#= 65263; ﺩﻳﮕﺮ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻣﺤﻤ&= #65194; ۳۱۳= ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ &= #65199;ﻧﺪﻩ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘ&= #65256;ﺪ .ﻭﻳﮑﻰ ﺍﺯ ﺁﻧﻬ= ﺎ ﮐﺎﻓﻰ ﺍﺳﺖ،ﮐ= 5258; ﭘﻴﺮﻭﺍﻥ ﺍﻳﻦ &= #65203;ﺘﺎﺭﻩ ﺑﻬﺪﺍﻳﺖ ﻭﻫﺪ&#= 65165; ﻭﺧﺪﺍ ﺑﺮﺳﻨﺪ. = <o:p></o:p> ﺍﮔʋ= 98; ﺧﺪﺍﻭﻧﺪ ﭼﻨﻴﻦ ﻭﻟﻰّ ﺍ&#= 65247;ﻬﻰ ﻣﻌﻤﻮﻟﺎ</sp= an> ʄ= 04;ﻢ ﻧﺎﻡ ﺭﺍ ﺑﻄﺎﻟﺐ ﻟﻘ&= #65166;ﻯ ﺍﻟﻬﻰ،ﻭ ﺳﻠﻮ= 5241; ﺩﺭ ﺭؤﻳﺎ ﻣﻌﺮ&#= 65235;ﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﮐ= ﻪ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﭼ&= #65256;ﻴﻦ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻗ&#= 65198;ﺁﻥ ﻧﺎﻃﻖ ﺍﻭ،ﻭ ﺧ&#= 65248;ﺎﺻﻪ ﺩﻳﻦ ﻭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ ﺍﻭ،ﻭ ﻧﻤﺎﻳﻨ= 5194;ﻩ ﺧﺪﺍﻭﻧﺪﺑﺮﺍ= 5263;ﭼﻨﺪﺳﺎﻟﻚﺧ᥾= 2;ﺩﻣﻴﺒﺎﺷﺪ.ﻭﺗ= ﺎﺯﻧﺪﻩﺑﺎﺷﺪ.</= span> ﺃﺭ= ﻳﻚ ﻓﺮﻭﻡ ﻣﻴﮕﻮﻳ&#= 65194;،ﻋﺸﻖ ﭘﺎﺳﺦ ﺑﺎﻳﻦ ﺳ&= #1572;ﺍﻝ،ﮐﻪ ﭼﺮﺍ ﺍﻧﺴﺎﻥ ﻭ&= #65183;ﻮﺩ ﺩﺍﺭﺩ ﻫﺴﺖ. ﺯﻳ= ﺮﺍ ﻋﺸﻖ ﻭﺭﺯﻯ ﺳﺎ&= #65247;ﻚ ﮐﺎﺭﺑﺮﺩ ﺩﺍﺭ&#= 65193;.ﻭﺭﻭﺡ ﺍﻭﺭﺍ ﭘس ﺍﺯ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺑﻤﺮﺍتب ﻧﻮﻋA= 264; ﻭﺍﻟﻬﻰ ﺑﺎﻟﺎ &= #65251;ﻴﺒﺮﺩ.ﭼﻮﻥ ﺗﺎﺭﻳﺦ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺑﺪﻭ ﺯﺑﺎﻥ ﻋﺸﻖ ﻭﻧ&= #65236;ﺮﺕ ﺗﻨﻈﻴﻢ ﻭ ﺗﻬﻴ&= #65258; ﺷﺪﻩ ﺍﺳﺖ.ﺯﺑﺎ&= #65253; ﻋﺸﻖ ﺑﺨﺪﺍﻭﻧ&#= 65194; ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ&#= 1548;ﻭﺯﺑﺎﻥ ﻧﻔﺮﺕ ﺑﺎﺑﻠﻴ&#= 1587; ﺃﻫﺮﻳﻤﻦ ﺁﺧﻮ&#= 65255;ﺪ ﻭﮐﺸﻴﺶ ﭘﺎﺋﻴ&#= 65254; ﻣﻴﺒﺮﺩ.ﺗﻮﺭﺍ&#= 65173; ﻭ ﻫﺮ ﮐﺘﺎﺏ ﻣﻘ= ﺪّس ﺃﻧﺒﻴﺎ ﺑﺰﺑﺎ&#= 65253; </spa= n>ﻋﺸﻖ ﺁﻣﺪه = 5;ﻧﺪ. ﻭ ﺍﮔﺮ ﺑﺮﺩﺍﺷ&= #65174; ﻋﺎﺷﻘﺎﻧﻪ ﺳﻠ&#= 65262;ﮐﻰ ﺑﺸﻮﺩ.ﻭﻧﻪ ﺑﺮ&= #65193;ﺍﺷﺖ ﺗﺎﺭﻳﺨﻰ ﻭﻣﻠ&#= 1617;ﻰ،ﭼﻪ ﺭﺳﺪ ﺑﺒﺮﺩﺍﺷ&#= 65174; ﻋﻠﻤﻰ ﻭﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻭ ﻓﻠﺴﻔﻰ.ﺩﺭ ﺗ= ﻮﺭﺍﺕ ﻋﺸﻖ ﺧﺪﺍ ﻭﻋﺸ&= #65238; (ﻣﺎﻣﻮﻥ) امّی های سالک مؤم= 606; اوم کننده، د= 585; ﻣﻘﺎﺑﻞ ﻋﺸﻖ ﺑ&= #65176;ﻬﺎ ﻭﺻﻨﻤﻬﺎﻯ ﺳﻨ&#= 64405;ﻰ ﻳﺎﺍﻧﺴﺎﻧﻰ ﺁ&#= 65191;ﻮﻧﺪﻭ ﻣﻠّﺎ ﻭﮐﺸﻴش = 5251;ﺪﻩ، ﮐﻪ ﺗﻮﺻﻴﻒ ﻳﮑ&= #65264; ﻋﻔﻴﻒ ﻭ ﺩﻳﮕﺮ&= #65263; ﮐثیف ﺁﻣﺪﻩ ﺍA= 203;ﺖ.ﻋﺸق ﺒﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587;،ﻭﻋﺸﻖ ﺟﻬﺎﻥ ﺷﻬﻮﺍﻧ&#= 65264;،ﻭ ﻳﺎ ﻋﺸﻖ ﺗﻤﻠّ&#= 65242; ﻭ ﺩﺍﺷﺘﻦ ﻭ ﺍﻧ= ﻮﺍﻉ ﻣﻌﻘﻮﻟﺎﺕ،ﻭ = 5165;ﻧﻮﺍﻉ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65255;ﺎﺳﻮﺗﻰ ﺍﻧﺴﺎﻥ، ﻳﮑﻰ &#= 65227;ﺸﻖ ﺑﺰﻥ ﮐﻪ ﺑﻘﺎﻯ = ﺫﺍت اﺳﺖ. ﻭ ﻋﺸﻖ ﺑﺼ= ﻴﺮﻭﺭﺕ ﻭﺷﺪﻥ ﻭﺗﮑﺎﻣ&#= 65246;،ﻳﺎﻋﺸﻖ ﺑﺘﻮﻗّف ﻮﺍﮐA= 176;ﻔﺎ ﺑﺂﻧچه هستند.= ﻋﺸﻖ ﮐﺴﺐ ﮐﺮﺍﻣﺎﺕ &= #65165;ﻟﻬﻰ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ،ﻭ ﺩﻳﺪﺍﺭﻫﺎﻯ ﺭ&#= 1572;ﻳﺎﺋﻰ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ&#= 1548;ﻳﺎ ﺑﺎﻟﻌﮑس ﻋﺸﻖ</s= pan> </spa= n>ﺷﻬﺮﺕ ﺍﺟﺘʌ= 52;ﺎﻋﻰ ﻭ ﺣﻔﻆ ﺑﺮﺗﺮﻯ = ﺧﻮﺩ ﺑﺮﺩﻳﮕﺮﺍن ﻮ= 5193;ﺭ ﺗﺴﻠﻂ ﺟﻮﺋﻰ ﻭ&= #65197;ﻳﺎﺳﺖ.ﻭﻟﻰ ﻋﺸﻖ ﻣﻠﮑﻮﺗﻰ &= #65203;ﺎﻟﻚ،ﮔﺮﺩﺷʌ= 60;ﺎﻯ ﺭؤﻳﺎﺋﻰ ﻣﻠﮑ= 5262;ﺗﻰ ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨ&#= 65248;ﻖ ﺑﺎ ﻣﺮﺍﺗﺐ ﻧﺎ&= #65251;ﺤﺪﻭﺩ ﺍﺯﺷﻬﻮﺩ ﻫﺎﻯ &= #65227;ﻘﻠﻰ ﻭﺍﻟﻬﺎﻣﺎﺕ ﻟ&#= 65194;ﻧی اﺳﺖ. ﻭ ﭘس از ﻣ&#= 65198;ﮒ ﺩﺭﺭﺟﻌﺖ ﻓﻮﻕ &= #65169;ﺸﺮﻯ،ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺍﻣﺘ&#= 65268;ﺎﺯ ﺑﺮﺗﺮ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯ.ﻫﺮﭼﻪ ﺭﺍ ﺍﻧﺴﺎﻥ ﺑﺎ = ﻋﺸﻖ ﻭﻧﻔﺮﺕ &#= 65169;ﺒﻴﻨﺪ،ﻫﻤﺎ᥽= 3; ﺗﺄﻟﻴﻒ ﻭﺍﺑﺪ&#= 65165;ﻉ ﻭ ﺍﺑﺘﮑﺎﺭ ﺭﺍ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﻳﺎ ﺑﺎﻋ&= #1579; ﻫﺮﮔﻮﻧﻪ ﺗﻔﮑ&#= 1617;ﺮ ﻭﺗﺄﻣّﻞ ﺩﺭ ﺟ&#= 65260;ﺎﻥ ﻣﻴﮕﺮﺩﺩ،ﻭ ﻫ= 5198; ﻓﻌﻞ ﻭ ﺍﻧﻔﻌﺎ&= #65245; ﺩﺭ ﺍﻧﺴﺎﻥ ﺭﺍ = ﺑﺴﻮﻯ ﻣثبت ﺍﻟﻬﻰ،᥾= 1; ﻳﺎ ﻣﻨﻔﻰ ﺃﻫﺮﻳﻤ&#= 65256;ﻰ ﻣﻴﺒﺮﺩ. ﻋﺸﻖ ﺍ= ﻟﻬﻰ ﻋﻠﺎﻣﺖ ﺁﻥ ﻧﻔ&= #65198;ﺕ ﺍﺯ ﺩﻧﻴﺎ،ﻭﺟ= 5260;ﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺣ&= #65176;ّﻰ ﺷﺨﺼﻴّﺖ ﺫﺍﺗ= 5264; ﻭﺭﻭﺣﻰ ﺧﻮﺩ س&#= 1575;لک ﻣﻴﺒﺎﺷﺪ. ﻭ ﻧﻴ= ﺰ ﺑﺎﺍﻳﻦ ﻋﻠﺎﻣ&#= 65174;،ﮐﻪ ﻋﺸﻖ ﺑﺒﺎﻟﺎﺗ&#= 65198; ﻭ ﺍﺟﺘﻨﺎﺏ ﺍﺯ = ﭘﺎﺋﻴﻦ ﺗﺮﺍﻥ،ﻗﺎﻧﻮA= 253; ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺍﻣﺮﻯ ﺍﺳﺖ،ﮐ= 5258; ﺗﺮﺣّﻢ ﻭﺭﺣﻤ= 5174; ﮐﺮﺩﻥ ﺑﺰ= ﻳﺮ ﺩﺳﺖ، ﻫﻤﻴﺸﻪ &#= 65169;ﺮﻗﺮﺍﺭ ﺍﺳﺖ،ﮐﻪ ﺳﺎﻟ= 4401;ﺎﻥ ﻫﺴﺘﻨﺪ،ﻭﻧﻪ = 5231;ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﮐﻪ ﺩ&= #65197;ﮐﻤﻴﻦ ﮐﺸﺘﻦ ﺍﻭﻟﻴﺎ&#= 65251;ﻴﺒﺎﺷﺪ.<o:p></o:p> = 5255;ﺰﺩ ﻣؤﺭﺧﻴﻦ ﺍﺯ ﻫ&#= 65198;ﺩﻭﺕ ﻳﻮﻧﺎﻧﻰ ﺑﺒﻌ&#= 65194;،ﻧﻴﺰ ﺍﺯﻋﺸﻖ ﻧﺎﻡ ﺑ&= #65198;ﺩﻩ ﻣﻴﺸﻮﺩ.ﻭ ﺍﺯ ﻋ= ﺸﻖ ﺑﺎﺯﻳﻬﺎﻯ ﭘﺎ&#= 65193;ﺷﺎﻫﺎﻥ ﻭ ﻗﻬﺮﻣﺎﻧﺎﻥ &= #65175;ﺎﺭﻳﺦ ﺧﻮﺩ ﻣﻴﻨﻮﻳﺴ&#= 65256;ﺪ،ﻭﻧﻈﺮﻳّﺎ= ;ﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻃﻮ&#= 65245; ﺗﺎﺭﻳﺦ ﻧﺘﻴﺠ&#= 65258; ﻧﻮﻉ ﺍﺭﺗﺒﺎﻃ ها ﻭﺣﺘﻰ ﻣﺒﻴ= 617;ﻦ ﺣﻤﺎﺳﻪ ﻗﻠﺒﻰ &= #65239;ﻬﺮﻣﺎﻧﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺳﺮﺍ= 5203;ﺮﻓﺪﺍﮐﺎﺭﻯ ﻭﺷﺠﺎﻋت ﺒﻮﺩ= 607; که ﺗﺮس ﻭﻃﻤﻊ = 5261;ﻋﻘﺐ ﻧﺸﻴﻨﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ،ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓ&#= 65238; ﭼﻨﻴﻦ ﻫﺴﺘﻨﺪ. = ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑﻪ ﺗﺎﺭﻳ&#= 65190; ﺭﺍ= ﻫﻤﻴﺸ= ;ﻪ ﺍﺯ ﺩﻳﺪ ﻧﻔﺮﺕ = ﻭﺟﻨﮓ ﻧﻮﺷته اﻧﺪ. ﻣ= 4405;ﺮﺩﺭ ﺑﺎﺭﻩ ﻋﺎﺷﻘﺎ&#= 65253; ﺑﺰﺭﮒ ﺍﻟﻬﻰ، &#= 64400;ﻪ ﺑﺎ ﻗﺪﺭﺕ ﻧﺎﺳ&= #65262;ﺗﻰ ﻭ ﻟﺬﺗﻬﺎﻯ ﻣﻠ&= #64401;ﻮﺗﻰ ﻭ ﻧﻮ ﺁﻭﺭﻳﻬﺎ = ﻭﻣﻘﻮﻟﺎﺕ ﺟﺒﺮﻭﺗﻰ ﺍﻟﻬ&#= 65166;ﻣﻰ،ﺗﻨﻬﺎ ﭘس ﺍﺯ ﻓﻨﺎ ﻭ ﻓ= ﺪﺍﮐﺎﺭﻯ ﺩﺭ ﺭﺍﻩ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻧ&#= 65194;. ﺁﻧﮕﺎﻩ ﺩﺷﻤﻨ&#= 65166;ﻥ ﻧﻴﺰ ﺳﺘﺎﻳﺸﮕ&#= 65198; ﻫﺴﺘﻨﺪ،ﮔﺮﭼA= 258; ﭘس ﺍﺯ ﻣﺮﮒ ﺍﻭ&= #65247;ﻴﺎ . ﺭﻭﺍﺑﻂ ﺍﺟﺘﻤ= ﺎﻋﻰ ﺧﺼﻤﺎﻧﻪ ﻭ ﻧﻔ&= #65198;ﺕ،ﻭﺭﻭﺍﺑﻂ ﺩﻭﺳﺘﺎﻧﻪ ﺑﺎ&#= 65227;ﺸﻖ ﻭﺟﺬﺏ،ﻭﺭﻭﺍA= 169;ﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻋﻘ&#= 65248;ﺎﻧﻰ ﻭﻣﻨﻄﻘﻰ ﺑﺎ ﻋ&= #65194;ﺍﻟﺖ ﺍﺳﺖ.ﻭﻟﻰﺭﻭﺍ&#= 65169;ﻂ ﺧﻮﺩﺧﻮﺍﻫﺎﻧ= 5258; ﺑﺎﺧﺼﻮﻣﺖ ﻭ ﺳ&= #65176;ﻤﮕﺮﻯ ﻭﻗﺴﺎﻭﺕ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﺭﻭﺍﺑﻂ ﻓﺮﺩﻯﻭ ﺷﺨﺼﻰ &= #65203;ﺎﻟﻚ ﺍﻟﻬﻰ ﺑﺎ ﺧﻮﺩ&= #65205; ﻭﺍﻭﻟﺎﺩ ﻭﺧﻮ&#= 65267;ﺸﺎﻥ ﺍﺳﺖ،ﻭ ﺭﻭﺍﺑ= 5218; ﺟﻤﻌﻰ ﺩﺭ ﻭﺳﺎ&= #65163;ﻂ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺯﻳﺒﺎ ﻣﻴﮕﺮﺩ&#= 65193;. <o:p></o:p> = 5193;ﺭ ﺭﺍﺑﻄﻪ ﻋﺸﻖ<sp= an dir=3DLTR> </spa= n>ﻭﺟﻨﮓ ﺍﻳﻦ @= 404;ﻔﺘﻪ ﻣﺸﻬﻮﺭ ﺍﺳﺖ،= 4400;ﻪ ﻫﺮﻳﻚ ﺍﺯ ﻣﺎ ﺍ= ﺯ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺩ= ﻭﺳﺖ ﺩﺍﺭﻳﻢ ﺩﺳﺖ ﻣ&= #65268;ﺒﮑﺸﻴﻢ ﻇﺎﻫﺮﺍ ﺍﻳﻦ ﮐ&= #65166;ﺭ ﺑﻰ ﻭﻓﺎﺋﻰ ﺍﺳ&= #65174;.ﻭﻟﻰ ﺑﺮﺍﻯ ﻭﻓﺎﺩﺍ&#= 65197;ﻯ ﺧﻮﺩ ﺑﺎ ﺧﺪﺍﻭ&= #65255;ﺪ ﻭ ﭘﻴﻤﺎﻥ ﻭﺳﻮ&= #64404;ﻨﺪ ﺳﻠﻮﮐﻰ ﺧﻮﻳﺶ &= #65169;ﻰ ﻭﻓﺎﺋﻰ ﻧﻴﺴﺖ.&= #64400;ﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﻣﻘ&= #65166;ﺑﻞﻣﺮﺍﺗﺐ ﻣﻬﻤﺘﺮ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻣﻴﺘﻮﺍﻥ ﺩﺳﺖ &= #65165;ﺯ ﻣﺮﺍﺗﺐ ﮐﻢ ﺍﻫ&= #65252;ﻴّﺖ ﻭ ﺣﻘﻴﺮﺗﺮ ﮐﺸ&= #65268;ﺪ. ﻭﺗﻮﻗﻒ ﻋﺸﻖ ﻭﺭﺯﻯ ﺩﺭ = ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭﻣﻌﻨﻮ&#= 65263;،ﭼﻪ ﺭﺳﺪ ﺑﺎﻣﻮﺭ ﻣ&= #65268;ﻨﻮﻯ ﺷﻬﻮﺩﻯ،ﻏﻠﻂ = 5165;ﺳﺖ ﻭﺁﻏﺎﺯ ﻗﻬﻘﺮ&#= 65165;ﻯ ﻣﻘﺎﻡ ﻧﻮﻋﻰ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ،ﻭ= 5165;ﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻭﺩ&= #65197; ﻧﺎﺳﻮﺕ.ﻭﺩﺭ ﺍ&= #65251;ﻮﺭ ﺩﻧﻴﻮﻯ ﺍﻳﻦ ﺍ&= #65211;ﻮﻝ ﺍﺧﻠﺎﻗﻰ ﻫﺴﺖ&#= 1548;ﮐﻪ ﺑﺎﻳﺪ ﺑﻰ ﻭﻓﺎ&= #65163;ﻰ ﻧﮑﺮﺩ ﻣﺎﻧﻨﺪ &= #65165;ﻳﻨﮑﻪ ﺑﺮﺍﻯ ﻋﺸﻖ ﺑﻔ&= #65198;ﺯﻧﺪﺍﻥ ﺩﺳﺖ ﺍﺯ ﻋﺸﻖ ﺧ= ﺪﺍ ﺷﺴﺖ.ﻣﺴﻴﺢ ﺍﺯ = ﭘﻴﺎﻣﺒﺮﺍﻥ </spa= n>ﻋﺸﻖ،ﮐﻪ ﺧ᥷= 4;ﺍ ﺭﺍ ﻧﻴﺰ ﻫﻤﺎﻥ = ﻋﺸﻖ ﻣﻴﺨﻮﺍﻧﺪ ﮐﻪ &= #65197;ﺍﻩ ﺧﺪﺍ ﻭﻭﺳﺎﺋﻞ &= #65191;ﺪﺍ،ﻫﻤﺎﻥ ﻋﺸﻖ ﻭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ میداند. ﻭ ﺑﺎ᥼= 7;ﺎﺗﺮﻳﻦ ﺩﺭﺟﻪ ﻋﺸ= ﻖ ﺩﺭﺩﻳﺪﺍﺭ ﺧﺪ&#= 65165;ﻭﻧﺪ ﺍﺳﺖ.ﻣﻴﮕﻮﻳﺪ &= #65251;ﻦ ﻧﻴﺎﻣﺪه اﻡ ﮐ= 5258; ﺻﻠﺢ ﺭﺍ ﺑﺮﭘﺎ = ﮐﻨﻢ،ﮐﻪ ﺟﺎﻣﻌﻪ ﻫﺎﺋﻰ &= #65251;ﺘﻤﺪﻥ ﻭ ﺁﺭﺍﻡ ﮐﻨﻢ.ﺑ= ﻠﮑﻪ ﺁﻣﺪه اﻡ ﮐﻪ ﺷ&#= 65252;ﺸﻴﺮ ﺑﮑﺸﻢ.ﺗﻤﺎﻡ ﺍ&= #65255;ﺒﻴﺎ ﻭﻗﺘﻰ ﺍﺯ ﺷﻤﺸ&= #65268;ﺮ ﻭﮐﺸﺘﻦ ﻭﺟﻨﮓ &= #65251;ﻴﮕﻮﻳﻨﺪ،ﺗʌ= 56;ﻬﺎ ﺟﻨﮓ ﺑﺎ ﺧﻮﻳﺸ&= #65176;ﻦ ﻭﻧﻔس ﻫﻮﺳﺒﺎ= 5199; ﺷﺨﺼﻰ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ&#= 1548; ﺭﻭﺍﻥ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65175;ﺮﻙ ﺟﺎﻥ ﻭ ﺍﻳﻦ ﺟﻬ= ﺎﻥ، ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻤﻠﮑﻮﺕ ﻭﺟﺎﻧﺎﻥ ﺍﻟﻬ&#= 65264; ﺷﻤﺸﻴﺮ ﻣﻴﮑﺸ&#= 65256;ﺪ.ﻭﺣﺘﻰ ﺩﺭ ﺗﺠﺮﺑﻪ ﺷﺨ&= #65212;ﻰ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;،ﺩﺭ ﻣﻘﺎﻡ ﻣﺮﺗﻀﻮ&#= 65263; ﻣﻦ ﺷﻤﺸﻴﺮ ﺫﻭ&= #65165;ﻟﻔﻘﺎﺭ ﺭﺍ،ﺩﺭ ﺩﻭ ﺍﻧ&#= 64405;ﺸﺖ ﻣﻘﺎﻡ ﻣﺮﺗﻀﻮ&#= 65263;، ﭼﻨﺎﻥ ﻣﻐﺰ ﻣﺮ&= #65165; ﺑﻬﻢ ﻣﻰ ﺭﻳﺨﺖ&= #1548;ﮐﻪ ﻣﻦ ﺍﺯ ﺟﺮﺍﺣﻰ = ﻣﻐﺰ ﻣﻴﮕﻮﻳﻢ.ﻭ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺑﺎ ﺷﻤﺸﻴﺮ ﻭﺟ&= #65256;ﮓ ﺩﺭ ﭘﻴﺸﺮﻭﻯ ﻭ = ﺗﮑﺎﻣﻞ ﺍﺣﻮﺍﻟﻰ ﻭ ﺭؤ&#= 65267;ﺎﺋﻰ ﺁﻧﻬﺎ ﺍﺳﺖ،ﮐ= 5258; ﺑﺮﺍﻯ ﺗﺼﺮف ﺴ&#= 65198;ﺯﻣﻴﻦ ﻣﻠﮑﻮﺕ ﺧﻮﺩ ﺷ&= #65252;ﺸﻴﺮ ﺑﮑﺸﻨﺪ.ﺑﺨﺼﻮ&#= 65209; ﻭﺣﺘﻰ ﺁﻏﺎﺯ ﺍ&= #65199; ﺧﻮﺩ،ﺗﺠﺮﻳﺪ = 5261;ﺗﺰﮐﻴﻪ ﻭ ﺗﺨﻠﻴﻪ ﺭﻭﺍ&= #65253; ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ&= #1548;ﻭﺣﺎﻝ ﺩﺭ ﺻﻔﺎﺕ ﻭ ﻋﺎ= ﺩﺍﺕ </spa= n>ﻭ ﻋﻘﺎﻳﺪ ﻭA= 231;ﻴﺮﻩ ﻣﻴﻨﻤﺎﻳﺪ. <o:p></o:p></span= > = 5175;ﻤﺎﻡ ﻣﺬﺍﻫﺐ ﻣﺪﻋﻰ &= #65227;ﺸﻖ ﻭ ﺻﻠﺢ،ﺧﻮﺩ ﺷ&#= 65252;ﺸﻴﺮﮐﺶ ﺑﻮﺩﻫﺎﻧﺪ.ﮔﺎ&#= 65259;ﻰ ﺩﻓﺎﻉ ﺍﺯ ﺧﻮﺩ = ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺧﻮﻧ&#= 65194;ﻫﺎی ﻘﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #65261;ﺍﺩﻳﺎﻥ ﺍﺳﻤﻰ،ﮐﻪ ﻗﺎ= 5175;ﻠﺎﻥ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﻮﺩﻩ ﻭﻫﺴﺘﻨ&#= 65194;. ﻭﮔﺎﻫﻰ ﺑﺎ ﺭﻭ&= #65165;ﻥ ﺧﻮﺩ ﻭﻣﻮﺍﻧﻊ &= #65193;ﺭ ﺭﺍه ﺨﻮﺩ،ﺑﺨA= 212;ﻮﺹ ﻭﻗﺘﻰ ﺑﺮﺍﻯ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻭ= ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﺷﻤﺸﻴ&#= 65198; ﺑﺠﺎﻥ ﺧﻮﺩ ﻣﻴ&= #65200;ﻧﻨﺪ،ﮐﻪ ﻫﻴﺮﺍﮐﻴﺮﻯ ﮊ&#= 65165;ﭘﻨﻰ ﻭﭼﻴﻨﻰ ﻣﻰ ﺑﻴ&= #65256;ﻴﻢ.ﻭﻳﺎ ﻫﺮ ﺳﺮﺑﺎﺯﻯ ﺩ&= #65165;ﻭﻃﻠﺐ ﺟﻨﮓ ﺩﺭ ﺯﻤﺎﻥ = ﭘﻴﺎﻣﺒﺮ ﮐﻪ ﺑﺠﻨﮓ ﺑﺮﺍ&= #65263; ﮐﺸته ﺸﺪﻥ ﻣﻴ= 5198;ﻓﺖ، ﮐﻪ ﺣﺘﻤﺎ ﮐﺸﺘ&= #65258; ﺷﻮﻧﺪ،ﺗﺎ ﻫﻢ &#= 65165;ﮐﻨﻮﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ. ﮔﺮﭼﻪ ﺑﺨﻠﻖ ﻫ&= #65250; ﺑﺎﺯ ﻧﻤﻴﮕﺮﺩ&#= 65193;، ﻭﺗﻮﻟﺪ ﺩﻭﻡ ﭘ&= #65268;ﺎﻣﺒﺮﮔﻮﻧﻪ ﻭ ﺍﻟﻬﻰ ﺭﺍ ﻧﺪ= ﺍﺭﺩ. ﺭﺍﺑﻄﻪ ﻫﻤﮑﺎ&#= 65197;ﻯ ﺯﻭﺭ ﻭ ﻋﺸﻖ ﺩﺭ= ﺗﻌﻠﻴﻢ </spa= n>ﻭ ﺗﮑﻤﻴﻞ ﺩA= 267;ﮕﺮﺍﻥ ﺯﻳﺮﺩﺳﺖ ﺩﺍﻭ&#= 65219;ﻠﺐ،ﻫﻤﻴﺸﻪ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭ ﺑ= ﺮﺍﻯ ﮐﺸﺘﻦ ﺧﻮﺩﺧﻮ&#= 65165;ﻫﻴﻬﺎﻯ ﻏﻴﺮﺍﻟﻬﻰ ﻭ ﺩ&= #65255;ﻴﻮﻯ،ﺟﺰ ﮐﺸﺘﻪ ﺷﺪﻥ ﺁﻧ&= #65260;ﺎ ﭼﺎﺭه اﻯ ﻧﻴﺴ= 5174;.ﻣﺮﮒ ﺭﻭﻳﻪ ﺩﻭﻡ ﺳﮑ&= #1617;ﻪ ﺯﻧﺪﮔﻰ ﺍﺳﺖ.ﻭ = ﺑﺮﺍﻯ ﺭﻓﺘﻦ ﺑﻨﻮﻉ ﺑ&= #65166;ﻟﺎﺗﺮ،ﺣﺘﻤʋ= 66; ﻣﺮﮒ ﺍﺯ ﻧﻮﻉ ﻓ= ﻌﻠﻰ ﻟﺎﺯﻡ ﺍﺳﺖ. ﻭﻟ= ﻰ ﻧﻪ ﺍﻣﺮﻭﺯ ﻭﻓ&= #65198;ﺩﺍ ﮐﺮﺩﻥ،ﻭﻣﺤﺮA= 261;ﻡ ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎ&= #65263; ﺑﺮﺗﺮ ﺷﺪﻥ ﺑﻘ&= #65262;ﻝ ﺍﻣﺎﻡ ﻏﺰﺍﻟﻰ &= #64400;ﺸﺘﻦ ﺣﻴﻮﺍﻧﺎﺕ ﺧﺪ&#= 65251;ﺘﻰ ﺑﺂﻧﻬﺎ ﺍﺳﺖ،= 5175;ﺎ ﺭﻭﺣﺸﺎﻥ ﺑﻨﻮ&#= 65225; ﺑﺎﻟﺎﺗﺮ ﺑﺠﻬ&#= 65166;ﻥ ﺑﺎﺯ ﮔﺮﺩﺩ. <o:p></o:p></spa= n> = 5165;ﻧﺴﺎﻥ ﻃﺒﻌﺎ ﻣﺎﻳﻞ ﺑ&= #65228;ﺸق ﺨﺎﻟﺺ ﻭﺻﻠﺢ ﺑ&= #65264; ﺷﺎﺋﺒﻪ ﻫﺴﺖ.ﮐ&= #65258; ﻓﻄﺮﺕ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻫﺮ ﻣﻮﺟﻮﺩ ﺑﺮ&= #65165;ﻳﻦ ﺣﮑﻢ ﻣﻴﮑﻨﺪ ﮐ&= #65258; ﮔﺎﻫﻰ ﺑﺨﺎﻃﺮ &= #65191;ﻮﺩﺧﻮﺍﻫﻰ ﺍﺳﺖ،ﮐﻪ ﺁﺯﺍ= 5197; ﺑﺪﻳﮕﺮﺍﻥ ﻣﻴ&#= 65198;ﺳﺎﻧﺪ. ﻭ ﺻﻠﺢ ﺭﺍ ﻋﻠﻴ= ﻪ ﺧﻮﺩﺵ ﺑﺨﻄﺮ ﻣ&= #65264; </spa= n>ﺍﻧﺪﺍﺯﺩ.ﻟʋ= 96;ﺍ ﺍﻧﺴﺎﻥ ﺩﺭﺁﺭ&#= 65165;ﻣﺶ ﺑﺎﻳﻦ ﻓﮑﺮ ﻣﻰ = ﺍﻓﺘﺪ،ﮐﻪ ﺧﺪﺍﺭﺍ ﻣﺤﺒّ= 5174; ﺧﺎﻟﺺ ﺑﺪﺍﻧﺪ&#= 1548;ﻭﺻﻠﺢ ﺭﺍ ﺑﺮﺗﺮ ﺍﺯ ﻋ= ﻘﻞ ﻣﺎﺩﻯ ﻭﻣﻨﺎﻓ&#= 65226; ﺯﻭﺩﮔﺬﺭ ﺑﺪﺍ&#= 65255;ﺪ.ﺁﻧﮕﺎﻩ ﻋﻤﻠﺎ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﻣﺴﻴﺮ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ &= #65165;ﺳﺖ.ﮐﻪ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺯ ﺁﻓﺮﻳﻨﺶ ﻫﺴﺘ&#= 65264; ﻭﺧﻮﺩ ﺍﻧﺴﺎﻥ&#= 1548;ﻫﻤﻴﻦ ﺣﺎﻝ ﻭ ﻓﮑﺮ ﻭ ﺻ= ;ﻠﺢ ﺭﺍ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194;.ﻋﺸﻖ ﺑﺎﺩﺍﺷﺘﻦ ﻋﻘ&#= 65246; ﻣﺎﺩﻯ، ﻫﻤﺎﻥ &#= 65227;ﺸﻖ ﺯﻭﺭﻣﻨﺪﺍﻧﻪ &#= 65165;ﺳﺖ.ﺍﻟﺒﺘﻪ ﻣﻔﻴﺪ ﺩﻧﻴﺎ ﻭ&= #65199;ﻧﺪﮔﻰ ﮐﻨﻮﻧﻰ ﻫﺮﮐس &#= 64400;ﻪ ﺭﻓﺎﻩ ﻭ ثرﻭﺕ &#= 65261;ﺭﻳﺎﺳﺖ ﻭ ﺷﻬﻮﺕ ﻭ ﺷﻬﺮ= ﺕ ﺭﺍ ﺑﺮﺍﻳﺶ ﻓﺮ&= #65165;ﻫﻢ ﻣﻴﮑﻨﺪ.ﮐﺎﺭﻯ &= #64400;ﻪ ﺃﻫﻞ ﮐﻠﺎﻡ ﻭ ﺁ= ﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﻫﺮ ﺩﻳﻦ = ﻭﻣﺬﻫﺒﻰ،ﺁﻧA= 198;ﺍ ﻧﻴﺰ ﻫﺪﻑ ﺧﺪﺍ = ﻣﻴﺪﺍﻧﺪ.ﮐﻪ<sp= an dir=3DLTR> ﻫﺪﻑ ﺃﻫﺮ= ﻳﻤﻦ ﺍﺑﻠﻴس ﺧﺪﺍﻯ &#= 65239;ﻬﻘﺮﺍﺋﻴﺎﻥ ﻣﺸﺮﻙ ﺩﻳﻨﻰ ﻣ&= #65268;ﺒﺎﺷﺪ.ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺍﻧﺴ&= #65166;ﻥ ﺑﻰﺩﻳﻦ ﺑﺎﺷﺪ&#= 1548;ﺗﺎ ﺍﻳﻨﮑﻪ ﺑﺪ ﺩﻳ&= #65254; ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﺯ&= #65267;ﺮﺍ ﺗﻨﻬﺎ ﻋﺸﻖ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﺳﻠﻮﻙ ﻭﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺡ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ = ﻫﻤﻪ ﺍﻧﻮﺍﻉ ﻋﺸﻖ ﻭ&= #64400;ﺸﺸﻬﺎﻯ ﻣﻮﻗّﺖ ﻭ ﺍﻧﺤ&#= 65198;ﺍﻓﻰ ﻭ ﺑﺎﻃﻞ ﺩﻭﺭ ﻣ= ﻴﻨﻤﺎﻳﺪ.ﻭﺑﺠ&#= 65166;ﻯ ﺗﻮﺟّﻪ ﺑﺨﻮﺩ &#= 65259;ﻤﻪ ﻣﻮﺟﻮﺩﻳّﺖ ﺭ= 5165; ﻣﻬﻤﺘﺮ ﺍﺯ ﺧﻮ&= #65193; ﻣﻴﺪﺍﻧﺪ. ﺯﻳﺮ&= #65165; ﻫﺮﻳﻚ ﺍﺯ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﺃ&= #65169;ﺪﻯ ﺧﻮﺩﺭﺍ ﻃﻰ ﻣﻴ&= #64401;ﻨﺪ ﻭﺯﻣﺎﻧﻰ ﻫﻢ ﺩ&= #65197; ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺎ&= #65191;ﺪﺍﻭﻧﺪ ﭘﻴﺶ ﺧﻮﺍﻫﻨﺪ &= #65197;ﻓﺖ.ﻭﻟﻰ ﻣﻨﻈﻮﺭ ﻓﺮﺩ ﻓ&= #65194;ﺍﻯ ﺟﻤﻊ ﻧﻴﺴﺖ. ﭼﻮ= ﻥ ﺟﻤﻌﻰ ﺩﺭ ﺣﻘﻴ&= #65240;ﺖ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65165;ﻣﺎ ﺟﻤﻊ ﺷﺪﻥ ﺍﻧﺴ&= #65166;ﻥ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﻭﺍﺣﻮﺍﻝ &= #65203;ﻠﻮﮐﻰ،ﺑﺮﺍʌ= 63; ﺟﻢ ﺷﺪﻥ ﻭ ﺟﻤﻌ= ﻪ ﻭ ﺁﺩﻳﻨﻪ ﻳﺎ ﭘ= ﺎﻳﺎﻥ ﺩﻳﻦ ﻭﺭﺯﻯ ﺳﺎ&= #65247;ﻚ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺳﺖ، ﮐﻪ</sp= an> &#= 65169;ﺎﻳﺪ ﻣﻮﺟﻮﺩﻳّﺖ ﺍ= 5251;ﺮﻭﺯ ﺑﺸﺮﻯ ﺭﺍ،ﺑﺎ &#= 65175;ﻤﺎﻡ ﮐﺮﺍﻣﺎﺕ ﻭ ﺷﺮ&= #65165;ﻓﺘﻰ ﮐﻪ ﻧﺴﺒﺖ ﺑﻣﺨ&= #65248;ﻮﻗﺎﺕ ﺩﺍﺭﺩ ﺭﻫﺎ ﮐﻨ&= #65194;.ﻭ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺭﺍ ﺑﭙﺬﻳﺮﺩ،= 4400;ﻪ ﺟﺎﻥ ﺷﻴﺮﻳﻦ ﺧ&= #65262;ﺩﺭﺍ ﻣﻴﺪﻫﺪ، ﺗﺎ ﺑ&#= 65184;ﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺑﺮﺳﺪ. ﮔ= ﺮﭼﻪ ﻭﻋﺪﻩ ﺍﻟﻬﻰ ﺣ&= #65248;ﻮﺍﻯ ﻧﺴیه اﻯ ﻣﻴﺒA= 166;ﺷﺪ. ﺍﻟﺒﺘﻪ ﻋﺸﻖ ﺑ&= #65252;ﺨﻠﻮﻗﺎﺕ ﻫﺪﻑ ﻧﻴﺴﺖ،ﺑ= 5248;ﮑﻪ ﻭﺳﻴله اﻯ ﺑﻴA= 208;ﺘﺮ ﻧﻤﻴﺒﺎﺷﺪ &#= 65261;ﻇﻴﻔﻪ ﺍﻧﺴﺎﻥ ﻧﺒﺎﻳ&#= 65194; ﻭﻇﻴﻔﻪ ﺩﻳﮕﺮ &= #65251;ﺨﻠﻮﻗﺎﺕ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﺑﺒ= ﺮﺩ.ﻭﺟﺎﻣﻌﻪ ﺍﻧﺴﺎﻧﻰ ﺳﻤﺒ&#= 65262;ﻝ ﺩﻳﮕﺮﺍﻥ، ﺟﺎ= 5267;ﮕﺎﻫﻰ ﺍﺳﺖ ﻣﺤﻞ ﺍﻣﺎ&= #65255;ﺖ ﺍﻟﻬﻰ،ﭼﻪ ﮐﺎ= 5251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ،ﻭﭼﻪ ﺍ= 5235;ﺮﺍﺩ ﻣﺴﺘﻌﺪﻯ ﮐﻪ ﺩ&= #65197; ﺟﺎﻣﻌﻪ،ﻗﺮﻳA= 170;ﺎ ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻣﻴﺮﺳﻨﺪ.ﻭﺑﺎ&#= 65247;ﺄﺧﺮﻩ ﺟﺎﻣﻌﻪ ﻧﺎﻗﻞ &= #65211;ﻔﺎﺕ ﮊﻧﺘﻴﻚ ﺍﺟﺪﺍ&#= 65193; ﻣﻴﺒﺎﺷﺪ ﺳﺎﺧﺘ= 5252;ﺎﻥهر ﻃﺒﻘﻪ &= #65169;ﺎﻟﺎﺗﺮ ﺑﺮﺍﺳﺎس ﺭﻋﺎ= 5267;ﺖ ﻃﺒﻘﺎﺕﺯﻳﺮﻣ= 5268;ﺒﺎﺷﺪ.<o:p></o:p> = 4404;ﺎﻫﻰ ﺑﻔﮑﺮ ﺍﻧﻮﺍﻉ &= #65227;ﺸﻖ ﻣﻰ ﺍﻓﺘﻢ،ﻋﺸ= 5240;ﻰ ﮐﻪ ﻳﺎﻓﺘﻨﻰ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ،ﻫﻤﺎﻥ ﻋ= 5208;ﻖ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﺑﺎ ﺣﻔﻆ ﺍﻣﻮﺭ ﺩﻧ&= #65268;ﻮﻯ ﻭ ﺑﺸﺮﻯ ﺑﺎ ﺧﻮ= ﺩ.ﻭﻧﻴﺰ ﺗﺴﻠﻴﻢ ﮐﺎﻣﻞ &= #65203;ﻠﻮﮐﻰ ﺑﺎﻭﻟﻰ ﺍﻟﻬﻰ &= #65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ، ﻫﻤ= 5166;ﻥ ﺗﻮﻓﻴﻖ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﺑﺎﺧﺪﺍﻭﻧﺪ ﺍ&#= 65203;ﺖ.ﮐﻪ ﺍﻭﻟﻴﺎ ﻭﻣﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﭼﻮﻥ ﻧ&= #65198;ﺩﺑﺎﻧﻰ ﺑﺮﺍﻯ ﺑﺎﻟﺎ ﺭ&= #65235;ﺘﻨﻦ ﺑﻨﻮﺭ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﻴﺒﺎﺷﺪ. ﺍﻣﺎ = ﻋﺸﻖ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔ&= #65264; ﻭﺑﺪﺗﺮ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﻗﺸﺮﻯ ﻣﺬﺍﻫﺐ &= #65251;ﻨﺤﺮﻑ ﻭﻣﺸﺮﻙ،ﺩﺭ ﺗ= 5252;ﺎﻡ ﺍﺩﻳﺎﻥ ﺑﺎ ﺗﻤ&= #65166;ﻡ ﻣﻈﺎﻫﺮ ﺗﻘﺪس &#= 65261;ﺭﻳﺎﮐﺎﺭﻯ ﻭ ﻓﻠﺴﻔﻪ ﺑﺎﻓ&= #65264; ﻫﺎﻯ ﺁﻧﻬﺎ،ﺟ= 5200; ﻣﺴﺎﺑﻘﻪ ﺑﺎ ﺧ&= #65262;ﻳﺸﺘﻦ ﮔﺬﺍﺭﺩﻥ،ﺑﺮA= 165;ﻯ ﺩﻭﺭﺗﺮ ﺷﺪﻥ ﺍ&= #65199; ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴ&#= 65174;،ﮐﻪ ﻣﻨﺠﺮ ﺑﺘﻮﻟﺪ&#= 65165;ﺕ ﻧﺴﺦ ﻭﻣﺴﺦ &#= 65187;ﻴﻮﺍﻧﻰ ﻣﺠﺪﺩ ﺩﺭ ﺟﻬﺎ&= #65253; ﻣﻴﺸﻮﺩ.ﺳﺎﻟﻚ &= #65169;ﺪﺗﺮﻳﻦ ﻧﻤﻮﻧﻪ ﻋﺸﻖ ﺭ&= #65165; ﺯﻭﺭﻣﻨﺪﻯ ﻭﺭ&#= 65267;ﺎﺳﺖ ﻃﻠﺒﻰ ﺟﺎﻫﻠﺎ&#= 65253; ﻭ ﺩﺍﺭﻧﺪﮔﺎﻥ &= #65227;ﻘﻞ ﻣﺎﺩﻯ ﻣﻴﺪﺍﻧ&#= 65194;.ﮐﻪ ﻫﺮﭼﻪ ﻣﻴﮕﺬﺭ&#= 65193; ﺧﺮﺍﻓﻰ ﺗﺮ ﻭﺧ&= #65198;ﻓﺖ ﺗﺮ ﭼﻮﻥ ﺧﺮﻭﻑ = ﮔﻮﺳﻔﻨﺪ ﺑﻰ ﻋﻘل ﺘﺮ ﻣ= ﻴﮕﺮﺩﻧﺪ.ﻭﻟی اﺯ ﺧﻮﺩﺭﺍ ﻋﺎ&#= 65239;ﻠﺘﺮﺗﺼﻮﺭﻣʌ= 68;ﮑﻨﺪ.ﺯﻳﺮﺍ ﺧﻮﺩﺭﺍ ﺗﺠﺮب= 607; ﺪﺍﺭ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65169;ﺮﺩﻳﮕﺮ ﻋﻘﻠﻬﺎﻯ ﺩﺭﺣ&#= 65166;ﻝ ﺭﺷﺪ ﻭﺗﮑﺎﻣﻞ&#= 1548; ﺣﮑﻮﻣﺖ ﺍﺳﺘﺒ&#= 65194;ﺍﺩﻯ ﺧﻮﺩﺭﺍ ﺑﻨﻤﺎ&#= 65267;ﻨﺪ.ﻋﺸﻖ ﺍﻧﺴﺎن هاﻯ ﺑA= 194;ﻭﻥ ﺩﺳﺘﺮﺳﻰ ﺑﺎﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ،ﺩﺭ ﺍﻧ= 5184;ﺎﻡ ﺧﻴﺮﺍﺕ ﻭﻣﺒﺮ&#= 65165;ﺕ ﻭﺳﻴﻨﻪ ﺯﻧﻰ ﻫ&= #65166;ﻯ ﺣﺴﻴﻨﻰ،ﺑﺨﺎA= 219;ﺮ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﭘﻴﺮ ﮐﺎﻣﻞ ﺣﺴ&= #65268;ﻨﻰ ﻣﻨﺎﺳﺐ ﺁﻧﺎﻥ &= #65197;ﺍ ﻣﻌﺮﻓﻰ ﻧﻤﺎﻳ&#= 65194;،ﺗﺎ ﺧﻴﺮﺍﺕ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺧﻴﺮ ﻫﺎﻯ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ،ﻭﮐﺴﺐ = 5251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺪﺳﺖ &= #65153;ﻭﺭﺩ.ﺍﻣﺎ ﺁﻥ ﻋﺸﻖ ﺧﻮﺩﺧ&= #65262;ﺍﻫﺎﻧﻪ ﺑﺎﺯﺍﺭﻳﺎﻥ ﻭ &= #65175;ﺠﺎﺭﺕ ﭘﻴﺸﮕﺎﻥ،ﺟﺰ = 5169;ﺎ ﻟﮕﺪ ﻣﺎﻝ ﮐﺮﺩ&= #65253; ﺩﻳﮕﺮﺍﻥ،ﻭ ﺍ= 5199; ﺍﺟﺴﺎﺩ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺑﺎﻟﺎ ﺭﻓﺘﻦ ﻧ&= #65252;ﻰ ﺑﺎﺷﺪ. ﺍﻣﺎ ﺗﻔ= ﺎﻭﺗﻬﺎﻯ ﻋﺸﻖ ﻭﺩﺭﺟﺎﺕ &= #65153;ﻥ،ﺑﺴﺘﻪ ﺑﻤﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻧ= ﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺑﻮﺩﻩ&#= 1548;ﮐﻪ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﺍ&= #65267;ﻦ ﺗﮑﺎﻣﻠﺎﺕ ﮐﺎ&#= 65251;ﻠﺎ </spa= n>ﻣﺘﻔﺎﻭﺕ ﺍʌ= 03;ﺖ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﻳ= ﻨﻚ ﺩﺭ ﺗﻮﻟﺪ ﺑﺸﺮ&= #65263;،ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄﻰ ﻭ ﺗﺮﺑ&= #65268;ﺘﻰ ﻣﺘﻔﺎﻭﺕ ﺩﺍﺭ&#= 65255;ﺪ.که ﺤﺘﻰ ﺩﺭﺳﻠﻮک اﻟﻬﻰ ﺁﻧﺎﻥ ﻗ&#= 65216;ﺎﻭﺗﻬﺎ ﺩﺭ ﺑﻠﺎﻳﺎﻯ ﺳ&= #65248;ﻮﮐﻰ ﻭﺳﺮﻧﻮﺷﺘﻬﺎ= 5263; ﻫﻔﺘﮕﺎﻧﻪ ﺷﻬ&#= 65262;ﺩﻯ ﺩﺍﺭﻧﺪ.ﺗﺎ ﻋﻘ&= #65246; ﻣﺎﺩﻯ ﭼﻘﺪﺭ ﻧ&= #65268;ﺮﻭﻣﻨﺪ ﺑﺎﺷﺪ.ﮐﻪ ﺳﻠﺎ&= #65185; ﺩﻭ ﻟﺒﻬﺎﻯ ﺍﺳ&= #65174;. ﻫﻢ ﻣﻴﺘﻮﺍﻧﺪ &= #65165;ﻧﺴﺎﻥ ﺭﺍ ﺧﻮﺷﺒﺨﺖ ﺗ&= #65198; ﮐﻨﺪ،ﻭﻫﻢ ﻣﻴ= 5176;ﻮﺍﻧﺪ ﺧﻮﺩﺭﺍ ﺯﺧﻤﻰ &= #64400;ﻨﺪ ﻭ ﺑﺤﻘﺎﺭﺕ ﺑﺒ&= #65198;ﺩ.ﭼﻮﻥ ﺭﻫﺒﺮﺍﻥ ﺳﻴﺎ&#= 65203;ﻰ ﻭﺣﺰﺑﻰ، ﮐﻪ ﺍ&#= 65199; ﺍﺟﺴﺎﺩ ﻣﺮﺩﻩ &= #65193;ﻳﮕﺮﺍﻥ ﺑﺎﻳﺪ ﺑﺎﻟﺎ ﺑ&= #65198;ﻭﻧﺪ.ﺳﺎﻟﻚ ﻧﻴﺰ ﺍﻳﻨﻚ ﻭ ﺩ= ﺭ ﮐﺪﺍﻡ ﻣﺮﺣﻠﻪ &= #65207;ﻬﻮﺩ ﺑﺎﺷﺪ،ﺑﻬﻤﺎA= 253; ﺩﺭﺟﻪ ﻧﻴﺮﻭﻯ &= #65227;ﺸﻖ ﻭﺭﺯﻯ ﺍﻟﻬﻰ ﺍ&= #65261; ﻣﺤﺪﻭﺩ ﻣﻴﮕﺮ&#= 65193;ﺩ ﻭﺑﺮﺍﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺭﻓﺘﻦ ﺟﺰ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔﺶ ﺑﻴﺸﺘﺮ،= 5261; ﻋﻘﻞ ﺍﻟﻬﻰ ﺗﺮ = ﻳﺎﻓﺘﻦ،ﻧﻤﻴA= 176;ﻮﺍﻧﺪ ﺑﺎﻟﺎﺗﺮ</sp= an> &#= 65165;ﺯ ﺁﻧﭽﻪ ﮐﻪ ﻫﺴﺖ = ﺑﺮﻭﺩ.ﻭ ﻟﺬﺍ ﺳﺎﻟﮑﺎﻥ &= #65259;ﺴﺘﻨﺪ،ﺳﺮﻧʌ= 62;ﺷﺖ ﺳﻠﻮﮐﻰ ﺩﺍﺭﻧ&#= 65194;. ﻭ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠ= ﻪ ﻭﻇﺎﻳﻒ ﻭ ﺳﺨﺘ&= #65264; ﻭﺷﺮﺍﻳﻂ ﺧﺎﺹ &= #65153;ﻥ ﻣﺮﺣﻠﻪ ﺭﺍ ﺑﺎ&= #65267;ﺪ ﺗﺄﻣﻴﻦ ﮐﻨﻨﺪ.&= #65261;ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻨﺪ،ﮐﻪ ﻧﺎﻇﺮ ﻭﺩﺍﻭﺭ &= #65165;ﺣﻮﺍﻝ ﺳﺎﻟﮑﺎﻥ ﻫﺴﺘ&#= 65256;ﺪ.ﮐﻪ ﺩﺭ ﺷﺮﺍﻳﻂ ﮐﺎ&= #65235;ﻰ ﻭ ﺣﺪّ ﮐﻔﺎﻳﺖ&#= 1548;ﮐﻪ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩ= ﺭﺻﺪ ﺍﺯ ﺷﺮﺍﻳﻂ ﻟﺎ&= #65199;ﻡ ﻣﻴﺒﺎﺷﺪ،ﺍﻧ@= 405;ﺎﻩ ﺧﺪﺍﻭﻧﺪ ﺑﻤﺮ&#= 65187;ﻠﻪ ﺗﮑﺎﻣﻞ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65198;ﺩ.ﭼﻪ ﺑﻬﺘﺮ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ،ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﻫﺮ ﻣ= ﺮﺣﻠﻬﺎﻯ ﮐﻪ ﻫﺴﺖ،ﺣﺘﻰ &#= 64344;س ﺍﺯ ﮔﺬﺷﺖ ﺍﺯ ﺣ= ﺪّ ﮐﻔﺎﻳﺖ،ﻫﻤﭽA= 256;ﺎﻥ ﺑﺪﻭﻥ ﺑﻬﺮﻩ ﺷ&= #65260;ﻮﺩﻯ ﺑﺎﺷﺪ، ﮐﻪ ﺗﺰ&#= 64400;ﻴﻪ ﻧﻔس ﺭﺍ ﺑﻴﺸﺘ&#= 65198; ﺑﻨﻤﺎﻳﺪ.ﺗﺎ ﺩ&= #65197;ﻣﺮﺣﻠﻪ ﺑﻌﺪﻯ ﺑﺎ ﺗﻮﺍ&= #65253; ﺑﻴﺸﺘﺮﻯ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ.ﮐﻪ ﺁﻧﮕ&= #65166;ﻩ ﻟﻨﮓ ﻧﻤﺎﻧﺪ.ﮔ&= #65262;ﺋﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻫ&= #65198;ﻣﺮﺣﻠﻪ ﺷﻬﻮﺩﻯ،ﺁﻧﻘA= 194;ﺭ ﺩﻳﺮ ﺷﻬﻮﺩ ﺷﺎ&= #65267;ﺴﺘﻪ ﺳﺎﻟﻚ ﺭﺍ ﻣﻴﺪ&= #65259;ﺪ،ﮐﻪ ﮐﺎﺭﺩ ﺑﺎﺳﺘﺨ&#= 65262;ﺍﻥ ﺍﻭ ﺭﺳﻴﺪﻩ ﺑﺎ&= #65207;ﺪ. ﻭﺧﻄﺮ ﺗﺮﻙ ﺳﻠ&= #65262;ﻙ ﻭﻧﺎﺍﻣﻴﺪﻯ ﭘ&#= 65268;ﺶ ﺑﻴﺎﻳﺪ.ﺁﻧﮕﺎ&#= 65257; ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﺭ&= #65165; ﻣﻴﺪﻫﺪ ﺗﺎ ﺩﻟ&= #65204;ﺮﺩ ﺍﺯ ﺍﺩﺍﻣﻪ ﮐﺎ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65170;ﺎﺷﺪ ﻭﻧﻴﺮﻭﻯ ﺟﺪﻳ&#= 65194;ﻯ ﭘﻴﺶ ﺑﺮﻭﺩ.ﻭ ﺍ= ﻟّﺎ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65169;ﺪﻭﻥ ﺩﺭﻳﺎﻓﺖ ﻣﺰﺩ &= #65261; ﭘﺎﺩﺍﺵ ﺍﻟﻬﻰ &= #65153;ﻥ ﺩﺭ ﻳﻚ ﺷﻬ= ;ﻮﺩ ﺟﺪﻳﺪ ﺑﻴﺸﺘﺮ &= #65169;ﻨﻔﻊ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;. ﮔﺮﭼﻪ ﺩﺭ ﺷﻬﻮ&= #65193; ﺁﺧﺮ ﺍﺳﺖ ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﺗﺄﺧﻴﺮﻯ ﻗﺎﺋ&#= 65246; ﻧﻤﻴﺸﻮﺩ.ﻭﺭﻭ&#= 65185; ﺳﺎﻟﻚ ﺭﺍ ﺑﻨﺠ&= #65166;ﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺮﺳﺎﻧﺪ ﺗﺎ ﺍﮔﺮ ﻣﻔﻴﺪ = ﺩﻳﮕﺮﺍﻥ ﺑﻮﺩ،ﺩﺭ ﺗﻮﻟ= 5194; ﺩﻭﻡ ﺍﻟﻬﻰ ﻭ ﺑ= ﺎ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﺍﻧﺪ ﮐﻪ ﺑﺎﺯ ﺗﺰﮐﻴ&= #65258; ﻫﺎﻯ ﺑﻴﺸﺘﺮ ﻭ&= #65191;ﺪﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65169;ﻌﻨﻮﺍﻥ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺍﺩﺍﻣ&#= 65258; ﺑﺪﻫﺪ.ﻭﺑﺮﺍﻯ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺧﻮﺩ،ﺟﻤﻊ ﺁﻭ= 5197;ﻯ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻧﻤﺎﻳﺪ.ﺗﺎ ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻋ&= #65264; ﺑﺎﻟﺎﺗﺮ ﻭﮐﺮ&#= 65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ &= #65207;ﺎﻳﺪ ﺁﻧﮕﺎﻩ ﺑﺘﻮﺍ&#= 65255;ﺪ ﺑﻬﻤﻪ ﺷﺮﺍﻳﻂ &= #65247;ﺎﺯﻡ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺍ&#= 65263; ﺷﻬﻮﺩ ﻧﻮﺭ ﺭب&#= 1617; ﺑﺮﺣﻤﺎﻥ،ﻭ ﻳ= 5166; ﺣﺪّ ﺃﻗﻞ ﺑﻘﺴ&#= 65252;ﺘﻰ ﺍﺯ ﺁﻥ ﺷﺮﺍﻳﻂ = ﺑﺮﺳﺪ،ﮐﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﻣ&= #65184;ﺪﺩ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻋ= 5166;ﻗﺒﺖ ﺑﻨﻮﺭ ﺭبّ ﺮﺣ= 5252;ﺎﻥ ﺑﺮﺳﺪ ﻣﺴﺎﺑق= 607; اﻯ ﻣﻌﻨﻮﻯ ﻭﻣ&#= 65268;ﻨﻮﻯ ﺍﺳﺖ،ﮐﻪ ﺑﺎ ﻫ&#= 65198; ﺳﺮﻋﺘﻰ ﮐﻪ ﻃﻰ = ﺷﻮﺩ، ﺑﺎﺯ ﮐﻢ ﺍﺳﺖ ﻭ= ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻫﻤﮕ&#= 65166;ﻥ ﺩﺭ ﭘﻴﺮﻯ ﭘﺸﻴ&= #65252;ﺎﻧﻰ ﮐﻢ ﮐﺎﺭﻯ ﻫﺎﻯ = ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﺧﻮﺩ&#= 65197;ﺍ ﺳﺴﺖ ﮐﺎﺭﻯ ﺩﺭ = ﻫﻤﺎﻥ ﻋﺸﻖ ﻭﺭﺯﻯ ﺍﻟ&= #65260;ﻰ ﺧﻮﺍﻫﻨﺪ ﺩﻳﺪ.&= #64404;ﺮﭼﻪ ﺑﮑﻤﺎﻝ ﻭ ﭘﻴﺎ&= #65251;ﺒﺮﻯ ﻧﻴﺰ ﺭﺳﻴﺪﻩ ﺑ&= #65166;ﺷﻨﺪ.ﻭﻣﺴﻴﺢ ﻭﻣﺤﻤﺪ ﺯﻧﺪﻩ &= #65183;ﺪﻳﺪﻯ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﮔﺮﺩﻧﺪ.ﺯ&= #65267;ﺮﺍ ﻣﻴﺘﻮﺍﻧﺴﺘﻨ= 5194; ﺑﺎﺯ ﺫﺧﻴﺮﻩ ﺑ&= #65268;ﺸﺘﺮﻯ ﺑﺮﺍﻯ ﺁﺧﺮﺕ ﻳ&= #65166; ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺧ&= #65262;ﺩﺭﺍ ﻓﺮﺍﻫﻢ ﮐﻨﻨﺪ.&= #65261;ﻟﺬﺍ ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕ&#= 65262;ﻳﺪ،ﮐﻪ ﻣﻦ ﺭﻭﺯﻯ ﺻﺪ ﺑﺎﺭ ﺍ= ;ﺳﺘﻐﻔﺎﺭ ﻭ ﻃﻠﺐ ﻋﻔﻮ ﻣﻴ= ﮑﻨﻢ.ﮐﻪ ﭼﺮﺍ ﺧﻄﺎ ﻣﻴﮑ&= #65198;ﺩﻩ،ﻭﭼﺮﺍ ﺩﻳﺮ ﺟﺒﺮﺍﻥ ﺧ&= #65220;ﺎ ﮐﺮﺩﻩ،ﻭﭼﺮﺍ = 5187;ﻖ ﻣﻄﻠﺐ ﺭﺍﺩﺭ ﺟ&= #65170;ﺮﺍﻥ ﺳﻠﻮﮐﻰ ﺍﺩﺍ ﻧ&= #64401;ﺮﺩﻩ ﺍﺳﺖ.ﮔﺮﭼﻪ ﭘﻴ&= #65166;ﻣﺒﺮﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65261;ﮐﺎﺷﻒ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺷﺪﻩ ﺍ&#= 65203;ﺖ.ﻳﮑﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﻣﻬ&= #65250; ﻋﺸﻖ ﺍﻟﻬﻰ ﻫﺪ&= #65233; ﮔﻴﺮﻯ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ،ﮐﻪ ﮐﺠﺎ ﻗﺼﺪ ﺳﻔﺮ = ﺩﺍﺭﺩ،ﻭ ﺑﺎ ﮐﺪﺍﻡ ﻋﺸﻖ = ﺑﺮﺗﺮﻯ ﺑﺎﻳﺪ ﺑﺮﺳﺪ.ﺯ&= #65267;ﺮﺍ ﻫﺮ ﺗﻮﻗّﻒ ﺩﺭ &= #65251;ﻴﺎﻥ ﺭﺍﻩ،ﻳﺎ ﻣﺮﺣ= 5248;ﻪ ﺗﮑﺎﻣﻠﻰ ﮐﻪ ﺑ&= #65198;ﺍﻯ ﺍﻭ،ﭼﻮﻥ ﺣﺠﻠ= 5258; ﺩﺍﻣﺎﺩﻯ ﻣﻴﺒ&#= 65166;ﺷﺪ ﻭﺩﻝ ﺧﻮﺵ ﮐﻨﺪ.= ﮐﻪ ﺍﻏﻠﺐ ﺷﺎﻫﺪﺍ&#= 65253; ﻣﺮﺍﺗﺐ ﻣﻘﺪﻣ&#= 65166;ﺗﻰ ﻫﻔﺖ ﺷﻬﻮﺩ ﻧﻮ&= #1593; ﺒﺸﺮﻯ،ﮔﺮﻓﺘA= 166;ﺭ ﺁﻥ ﻫﺴﺘﻨﺪ.ﻋﻤ&= #65248;ﺎ ﺩﺭ ﺯﻧﺪﺍﻥ ﺯﻳ&= #65170;ﺎﻯ ﺯﻳﻨﺖ ﺷﺪه اﻯ &#= 65251;ﺤﺒﻮس ﮔﺮﺩﻳﺪ،ﻫﻤﺎA= 253; ﮔﻮﻧﻪ ﮐﻪ ﺯﻧﺪ&= #65165;ﻥ ﺍﺯﺩﻭﺍﺝ ﺑﺎﻋ&#= 65198;ﻭس ﺰﻳﺒﺎ ﺑﺎﺷﺪ.ﻭ&= #64344;ﺎﻯ ﺑﻨﺪ ﺯﻳﺒﺎ ﻭﺯ&= #65255;ﮕﻮﻟﻪ ﻫﺎﻯ ﻃﻠﺎﺋﻰ ﺑ&= #65198;ﭘﺎﻯ ﻋﺮﻭس ﺧﻮﺩ ﺑﺒ&#= 65268;ﻨﺪ،ﻭﺳﺎﻋﺘ᥾= 0;ﺎ ﻭ ﺑﻘﻴﻪ ﻋﻤﺮ ﺭ= ﺍ ﺑﺨﻮﺍﻫﺪ ﺑﺘﻤ&#= 65166;ﺷﺎ ﻭ ﻟﺬﺕ ﺍﻳﻦ ﻋﺮ= ﻭس ﺭﺍ ﺑﺒﺮﺩ ﻭ ﻃﻰ= ﮐﻨﺪ.ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺩﻳ&= #64405;ﺮ ﮐﺎﺭﻭﺍﻧﻴﺎﻥ &#= 65197;ﺍﻩ ﺧﻮﺩﺭﺍ ﺍﺩﺍﻣ&#= 65258; ﺩﺍﺩه اﻧﺪ ،ﻭ = 5165;ﺯ ﺟﻬﺎﻥ ﻫﺎﻯ ﺑﺴ&= #65268;ﺎﺭ ﺯﻳﺒﺎﺗﺮ ﺷﻬﻮ&#= 65193;ﻯ، ﺑﺠﻬﺎﻧﻬﺎﻯ ﺑ&#= 65166;ﺯ ﺯﻳﺒﺎﺗﺮ ﺑﺎﻟ&#= 65166;ﺗﺮ، ﺩﺭﺣﺎﻝ ﺟﻠﻮ ﺭ&= #65235;ﺘﻦ ﻣﻴﺒﺎﺷﻨﺪ.<o:p></o:p>= = 5165;ﻣﺎ ﺍﻧﻮﺍﻉ ﻋﺸﻖ ﭘ&= #65268;ﺪﺍ ﺷﺪﻩ ﻋﻠﻤﺎﻯ ﻟ&= #65166;ﻫﻮﺗﻰ ﻭﻗﺸﺮﻯ ﻣﺴﻴﺤ&#= 65264; ﻭﻣﺴﻠﻤﺎﻥ ﻭﻏ&#= 65268;ﺮﻩ ﺑﺨﺎﻃﺮ ﻣﻴﺂﻭ&#= 65197;ﻡ، ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ &= #65191;ﺪﺍﻭﻧﺪ ﻣﺨﻠﻮﻗﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ.ﭘ&= #1587; ﻫﺮﮔﻨﺎﻫﻰ ﻫﻢ &= #65169;ﮑﻨﻨﺪ ﺧﺪﺍﻭﻧﺪ ﻧﺎﭼ&#= 65166;ﺭ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴ&#= 65194;.ﺯﻳﺮﺍ ﺭﺣﻴﻢ ﺍﺳﺖ ﻭﻧ&= #65252;ﻰ ﺗﻮﺍﻧﺪ ﺭﺣﻤﺖ &= #65255;ﮑﻨﺪ.ﺩﺭ ﻫﺮﺣﺎﻝ ﺍﻣﺘﻴ&#= 65166;ﺯﻯ ﺑﺮﺍﻯ ﺍﻳﻦ ﻋﻠ&= #65252;ﺎ ﻧﺨﻮﺍﻫﺪ ﻣﺎﻧ&#= 65194;،ﮐﻪ ﻋﺒﺎﺩت ﻘﺸﺮﻯ &#= 65251;ﻴﮑﻨﻨﺪ. ﻭﺧﺪﺍﻭﻧﺪ ﺑﺎ &= #65183;ﻬﻨّﻢ ﺑﺮﺩﻥ ﻣﺠﺪﺩ ﺍ&= #65267;ﻦ ﮔﻨﺎﻫﮑﺎﺭﺍﻥ &#= 65261;ﺳﺘﻤﮑﺎﺭﺍﻥ ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ<= /span> </spa= n>ﻋﻤﻠﺎ ﻳﻚ ﺭA= 187;ﻤﺖ ﺍﻟﻬﻰ ﻭ ﻓﺮﺻﺖ = ﻣﺠﺪﺩﻯ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ &= #65165;ﺯ ﻧﻮ ﺁﻧﻬﺎ ﻣﻴﺒ&= #65166;ﺷﺪ.ﺗﺎ ﻣﻘﺪﻣﺎﺕ ﻟﺎﺯ&#= 65249; ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﻓﺮﺍﻫﻢ ﮐﻨﻨﺪ.&= #64400;ﻪ ﭼﻮﻥ ﺑﻨﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻴﺮﺳﻨﺪ ﺧﻄﺎ&#= 65263; ﺍﻳﻦ ﺩﻓﻌﻪ ﺧﻮ&= #65193;ﺭﺍ ﻧﮑﻨﻨﺪ ﻭﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﺗﺎ ﻧﻮﺭ = ﻗﺎﺋﻢ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ.&= #65261;ﻟﻰ ﺍﻳﻦ ﻣﻔﻬﻮﻡ ﻫ&= #65252;ﻪ ﻫﺴﺖ،ﮐﻪ ﻣﻌﺸ= 5262;ﻕ ﺍﺯ ﺑﻴﻦ ﻋﺎﺷﻘ&= #65166;ﻥ ﻓﺮﺍﻭﺍﻥ ﺧﻮﺩ&#= 1548;ﺗﻨﻬﺎ ﮐﺴﻰ ﺭﺍ ﺑﺮﺍﻯ = ﺧﻮﺩ ﺑﻰ ﻣﻰ ﮔﺰﻳﻨﺪ&= #1548;ﮐﻪ ﻋﺎﺷﻖ ﺗﺮ ﻭ ﺻﺎ= ﺩﻕ ﺗﺮ ﻭﺻﺒﻮﺭﺗﺮ &= #65261;ﺩﺭ ﺗﺴﻠﻴﻢ ﺑﻴﺸﺘ&#= 65198; ﺑﺎﺷﺪ.ﭘس ﺍﻣﺘ&#= 65268;ﺎﺯﻯ ﺑﺮﺍﻯ ﺍﻳﻦ ﻋﻘ&= #65168; ﻣﺎﻧﺪﮔﻰ ﺍﺯ ﻭ&= #65223;ﻴﻔﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65192;ﻮﺍﻫﺪ ﺑﻮﺩ. ﮔﺮﭼﻪ ﻋﺎ= ﻗﺒﺖ ﭘس ﺍﺯﮐﺎﺭﻣﺎ= 5259;ﺎ،ﻭﺣﺘﻰ ﺗﻤﺎﻡ ﺍﺭﻭﺍﺡ &= #65155;ﺗﻢ ﻫﺎ ﻭﺣﺘﻰ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺗﺤﺖ ﺃﺗﻤﻰ ﻧﻴ&= #65200;،ﻋﺎﻗﺒﺖ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﻧﻮﺭﻗﺎﺋﻢ ﺭﻭ&#= 65185; ﺍﻟﻘﺪس ﺧﻮﺍﻫ= 5256;ﺪ ﺭﺳﻴﺪ.ﺍﻣﺎ ﺳﺎ&= #65247;ﻚ ﺩﺭ ﻭﻟﺎﻳﺖ،ﺑ= 5166;ﻣّﻴﺪ ﻣﺤﺒّﺖ ﺍﻟﻬﻰ &#= 65165;ﺯﺳﺎﻟﮑﺎﻥ ﭘﻴﺶ ﻣﻴﺮﻭﺩ.ﻭ&= #65247;ﻰ ﻣﻴﺪﺍﻧﺪ ﻣﺤﺒ&#= 1617;ﺖ ﺑﻴﺸﺘﺮ ﺍﻟﻬﻰ &= #65197;ﺍ،ﭘس ﺍﺯ ﻃﻰ ﻣﺮﺍﺗﺐ = ﺑﻴﺸﺘﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #64400;ﺴﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺪ&#= 65203;ﺖ ﺁﻭﺭﺩ.ﮔﺮﭼﻪ ﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ،ﺣﺘA= 264; ﺍﮔﺮ ﭼﻬﺎﺭﺻﺪ &= #65259;ﺰﺍﺭ ﻧﻔﺮ ﺷﻤﺎ،ﻫﻤ= 5166;ﻥ ﮔﻮﻧﻪ ﮐﻪ ﻣﻴﮕ&= #65262;ﻳﻢ ﻋﻤﻞ ﮐﻨﺪ، ﺗﻨ&#= 65260;ﺎ ﻳﻚ ﻧﻔﺮ ﺑﻨﺠﺎ&= #65173; ﻣﻴﺮﺳﺪ. ﻳﻌﻨﻰ = ﺑﺸﻬﻮﺩ ﺁﺧﺮ ﻧﻮﺭ ﻗﺎﺋ&= #65250;.ﻭ ﺍﻟّﺎ ﺭﺳﻴﺪﻥ &#= 65169;ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻧﻴﻤﻪ &= #65197;ﺍﻩ ﮐﻪ ﺗﻤﺎﻡ ﺍﺩﻳ&= #65166;ﻥ ﺳﻠﻮﮐﻰ ﭘﻨﺠﮕ&#= 65166;ﻧﻪ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ = ﺑﺪﺍﻥ ﺭﺳﻴﺪه اﻧﺪ،ʌ= 61; ﭘﻴﺎﻣﺒﺮ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺸ&= #1578;ه اﻧﺪ، ﻫﻤﭽﻨﺎA= 253; ﺗﻮﻟﺪﺍﺕ ﻧﺴﺦ &= #65169;ﻬﺘﺮ ﺑﺸﺮﻯ ﺭﺍ ﺑﺠﻬ&= #65166;ﻥ ﺩﺍﺭﻧﺪ ﺗﺎ ﺑﻨ&= #65262;ﺭ ﻗﺎﺋﻢ ﺑﺮﺳﻨﺪ. = ﻭﭘس ﺍﺯ ﺗﺠﺪﻳﺪ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﭘﻨﺠﮕﺎﻧﻪ ﭘﻴ&#= 65208;ﻴﻦ ﺧﻮﺩ. ﺩﺭ ﻭﻟﺎﻳ= ﺖ ﻣﺤﻤﺪﻯ ﺑﺮﺍﻯ &= #65259;ﺮ ﺷﺶ ﺷﻬﻮﺩ ﺳﺎﻟ&= #65242; ﺁﻥ ﻳﻚ ﻣﻘﺎﻡ ﻣ= ﻌﻨﻮﻯ ﻫﺴﺖ.ﮐﻪ ﺩﻟﻴﻠ&= #65264; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ ﻳﺎ ﺣﺴ&= #65256;ﻚ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﮐﻪ ﻧﺴﺒﺖ ﺑﺘﺤﺴﻴ&#= 65254; ﻭﺑﻬﺒﻮﺩﻯ ﻭﮐ&#= 65252;ﺎﻝ ﺣﺴﻨﻰ ﺍﻣﺎﻡ ﺯ&= #65251;ﺎﻥ ﺳﺎﻟﻚ،ﺩﻭ ﺍﻧ= 5204;ﺎﻥ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ.&= #65261;ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ۳۱۳ ﮐﺎ᥽= 1;ﻞ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ <= /span>ﺯﻧﺪﻩ ﺩﺭ ﺟA= 260;ﺎﻥ ﻫﺴﺘﻨﺪ،ﻭ ﻳﻚ &#= 65255;ﻔﺮ ﮐﻪ ﺍﻣﺎﻣﺖ ﺯﻣ&= #65166;ﻥ ﻭ ﺭﻫﺒﺮﻯ ﺩﻳﮕ&= #65198; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍ&= #65197;ﺩ، ﻭ ﺍﻣﺎم ﺰﻣﺎﻥ &= #65259;ﻤﻴﺸﻪ ﻏﺎﻳﺐ ﺍﺯ ﺩﻳﺪ = ﻫﻤﮕﺎﻥ ﺍﺳﺖ.ﭼﻮﻥ ﺧﻮﺩ&= #65197;ﺍ ﻣﻌﺮﻓﻰ ﻧﻤﻰ ﮐ&= #65256;ﺪ.ﻭﺍﻟّﺎ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺯﻧﺪﮔﻰ ﻣﻌﻤﻮ&#= 65247;ﻰ ﺩﺍﺭﺩ. ﻭﺑﺎ ﻣﺮ= ﮒ ﺧﻮﺩ ﻏﻴﺒﺖ ﮐﺒ&= #65198;ﺍﻯ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﺁﻏﺎﺯ ﻏﻴﺒﺖ ﺻﻐﺮﺍﻯ &= #65183;ﺎﻧﺸﻴﻦ ﺍﻭ، ﺑﺎﻧﺘ= ;ﺨﺎﺏ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺑ&= #65268;ﻦ ﮐﺎﻣﻠﺎﻥ ﺩﻳﮕ&#= 65198;.ﮐﻪ ﻫﺮﭼﻪ ﺧﻮﺑﺎﻥ &= #65259;ﻤﻪ ﺩﺍﺭﻧﺪ ﺍﻭ ﺑﺘ&= #65256;ﻬﺎﺋﻰ ﺩﺍﺭﺩ.ﻭﺩﺭ ﺭؤ&#= 65267;ﺎ ﻣﻮﺭﺩ ﺷﻬﻮﺩ ﺳ&= #65166;ﻟﮑﺎﻥ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭنه ﺎﻣﺎﻡ ﺯﻣﺎﻧﻰ &= #64400;ﻪ ﺩﻭﺍﺯﺩﻩ ﻗﺮﻥ &= #65193;ﺭ ﭼﺎﻫﻰ ﻣﺨﻔﻰ ﺑ&= #65166;ﺷﺪ،ﮔﺎﻫﻰ ﺩﺭ ﺳﺎﻣﺮﻩ ﻭﮔ&= #65166;ﻫﻰ ﺩﺭ ﺟﻤکراﻥ.ﻭ = 5259;ﺮ ﺁﺧﻮﻧﺪﻯ ﭼﺎﻩ &= #65191;ﺎﻧﻪ ﺧﻮﺩﺭﺍ ﺟﺎﻳﮕ&#= 65166;ﻩ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺑ&= #65194;ﺍﻧﺪ. ﻣﮕﺮ ﺁﻥ ﭼﺎﻩ<s= pan dir=3DLTR> </spa= n>ﻭﺳﺮﺩﺍﺏ ﻋʌ= 00;ﻟﺘﮕﺎﻩ ﺳﻠﻮﮐﻰ ﺑﺎﺷﺪ&#= 1548;ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋم ﻤ&#= 65268;ﺮﺳﺎﻧﺪ. ﻭﭼﻮﻥ ﺍﺯ ﺳﺮﺩ&= #65165;ﺏ ﻭﭼﺎﻩ ﺑﻴﺮﻭﻥ &= #65169;ﻴﺎﻳﻨﺪ،ﮐﻪ ﺍﻣﺎﻡ ﺍﻣّﻰ ﻭ &= #64344;ﻴﺮ ﺍﻟﻬﻰ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻗﺮﺍﺭﺑﮕ&#= 65268;ﺮﺩ. ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ &= #65153;ﻧﺎﻥ ﺭﺍ ﺑﺴﻮﻯ ﺍﻭ ﻓ= ﺮﺳﺘﺎﺩﻩ ﺑﺎﺷﻨﺪ. ﻣﻘﺎﻡ = ﺷﻬﻮﺩﻯ ﺳﻮﻡ ﺳﺎﻟﮑﺎﻥ &= #65207;ﻬﻮﺩ ﻓﺎﻃﻤﻰ،ﻭﻫﻤA= 166;ﻥ ﺷﻴﻮﺍ ﻭﺩﻏﺪﻭ &= #65261;ﻣﺮﻳﻢ ﺍﺳﺖ،ﮐﻪ ﭼﻮﻥ &#= 65203;ﺎﻟﻚ ﺑﺎﻳﻦ ﺷﻬﻮﺩ ﺭ&= #65203;ﻴﺪ، ﻓﻄﻢ ﻭ ﺍﻓﻄﺎﺭ = ﻭ ﭘﺎﻳﺎﻥ ﺭﻭﺯﻩ &= #64404;ﻴﺮﻯ ﻫﺎ، ﻭ ﻗﻄﻊ ﺍﻋ&= #65252;ﺎﻝ ﻋﺒﺎﺩﻯ ﺑﺪﺳﺘ&#= 65262;ﺭ ﭘﻴﺮ ﺧﻮﺩ ﻣﻴﻨ&= #65252;ﺎﻳﺪ .<o:p></o:p> ﻭﺩﺭ ﮐﻨﺎ= ﺭ ﭘﻴﺮ ﺑﻘﻴﻪ ﺍﻳ&= #65166;ﻡ ﺭﺍ ﻣﻴﮕﺬﺭﺍﻧ&#= 65194;،ﺗﺎ ﺑﺸﻬﻮﺩ ﺣﺪّ ﺃ&#= 65239;ﻞ ﺷﻬﻮﺩ ﭼﻬﺎﺭﻡ &= #65251;ﺮﺗﻀﻮﻯ ﻋﻠﺎﻣﺖ ﺭﺿﺎﻳ&#= 65174; ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﻭ&= #65267;ﺎ ﺑﺎ ﺷﻬﻮﺩ ﺻﻮﺭ&= #65173; ﻣﺼﻄﻔﻮﻯ ﻭﻧﻮ&#= 65197; ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭ= ﺣﻤﺎﻥ ﻧﻴﺰ ﺑﺎ ﻣﺮﮒ ﻗ= ﺒﻞ ﺍﺯ ﻣﺮﮒ ﺑﺨﻠﻖ = ﺑﺎﺯ ﮔﺮﺩﺩ.ﺩﺭ ﺷﻬﻮ&= #65193; ﭘﻨﺠﻢ ﻣﺼﻄﻔﻮ&#= 65263; ﻭﺗﻤﺮﻳﻨﺎﺕ ﻣ&#= 65198;ﮒ ﺍﺭﺍﺩﻯ ﺳﺎﻟﻚ&#= 1548;ﻣﺮﺍﺳﻢ ﻣﻨّﺎ ﺃﻫﻞ ﺍﻟ&#= 65170;ﻴﺖ ﺩﺍﺭﺩ،ﮐﻪ ﻓﺮ= 5199;ﻧﺪ ﺍﻟﻬﻰ ﭘﻴﺎﻣﺒ&#= 65198; ﻭ ﺳﻴّﺪ ﻭﺍﻗﻌ&#= 65264; ﻭﻫﺨﺎﻣﻨﺶ ﻭ ﮐ&= #65166;ﻣﻞ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺑﺴ&= #65262;ﻯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﻣﻴﺮﻭﺩ.ﮐﻪ ﺍﮐ&= #1579;رﺍ ﻧﻴﺰ ﺑﺨﻠﻖ ﺑﺎ&= #65199;ﮔﺸﺘﻰ ﻧﺪﺍﺭﻧﺪ.ﻭﻳﺎ&#= 65193;ﺭ ﺁﺧﺮ ﻋﻤﺮ ﺧﻮﺩ = ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻭﻫﻔﺖ ﻫ&= #65200;ﺍﺭﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ ﺩﺭ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﺧﻮ&= #65165;ﻫﻨﺪ ﺩﺍﺷﺖ.ﻭ ﺍﮔﺮ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﭘس ﺍﺯ ﺷ&= #65260;ﻮﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﺩﺳﺖ ﺩﺍﺩ،ﺑﺎ &#= 65207;ﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ،ﻭﻣﻘﺎﻡ ﺩﻧﺎ ﻓﺘﺪﻟّﻰ &#= 65267;ﺎ ﮐﺎﻣﻠﺎ ﻧﺰﺩﻳ&#= 65242; ﻋﺮﺵ، ﻣﻌﺮﺍﺝ &#= 65261;ﺍﺳﺮاء ﺩﺍﺷﺘﻦ،ﭘﻴﺎA= 251;ﺒﺮﮔﻮﻧﻪ ﭼﻮﻥ ﭘﻴﺎﻣﺒﺮ &= #65165;ﻭﻟﻰﺍﻟﻌﺰﻡ ﺧﻮﺩ ﻣﺤﻤﺪ،ﻭ= 5203;ﻴﻠﻪ ﺣﻤﺪ ﻭﺗﻮﺳّﻞ &#= 65203;ﺎﻟﻚ ﺧﻮﺩﻣﻴﺸﻮﺩ.<sp= an dir=3DLTR> ﺍﺯ= ﺍﻧﻮﺍﻉ ﻋﺸﻖ ﻣﻰ ﮔﻔﺘﻢ<= /span>.ﺩﻳﮕﺮ ﺍﻳﻨﮑﻪ ﻓﻠﺎﺳ&#= 65236;ﻪ ﻣﺴﻴﺤﻰ ﮔﻔﺘﻨ&#= 65194;،ﮐﻪ ﺧﺪﺍ ﺗﻨﻬﺎ ﻣﻴ&= #65176;ﻮﺍﻧﺪ ﺑﺎ ﻣﺤﺒّﺖ ﺧﻮ&#= 65193; ﺑﻴﺎﻓﺮﻳﻨﺪ.ﻭ&#= 65165;ﻟّﺎ ﺍﻳﻦ ﻣﺨﻠﻮﻗﺎ&#= 65173; ﻫﻤﻪ ﺷﺎﻳﺴﺘﻪ &= #65251;ﺤﺒّﺖ ﺧﺪﺍﻭﻧﺪ ﻧﺒﻮ&#= 65193;ه اﻧﺪ،ﮐﻪ ﻓﺮﺍA= 261;ﺍﻥ ﻣﻰ ﺑﻴﻨﻴﻢ ﺑﻘ&= #65262;ﻝ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻗ&= #65198;ﺁﻥ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻢ&#= 1548;ﮐﻪ ﻣﺮﺍ ﺩﻭﺳت ﺒﺪ&#= 65165;ﺭﻧﺪ.ﻭﺍﻳﻦ ﺗﻨﻬﺎ ﺷﺎﻣﻞ ﺳ&= #65166;ﻟﮑﺎن اﺳﺖ،ﻭﻧﻪ ﻏﻴA= 198; ﺳﺎﻟﮑﺎﻥ ﮐﻪ ﺧ&= #65194;ﺍ ﺭﺍ ﺩﻭﺳﺖ ﻧﺪﺍ&= #65197;ﻧﺪ.ﭼﻮﻥ ﺧﺪﺍ ﺁﻧﻬﺎ ﺭﺍ = ﺩﻭﺳﺖ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺗﮑ&= #65166;ﻣﻠﻰ ﺩﺭ ﺭﻭﺡ ﺑﺪﻫﺪ.= ﻭﻟﻰ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺣﺘﻰ ﺣﺸﺮﺍﺕ ﻭ = ﺃﺗﻤﻬﺎﺩﺭ ﺗﻮﻟّﺪ ﻓﻌﻠﻰ &#= 65191;ﻮﺩ،ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒ&#= 65268;ﻌﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺧﻮﺩ ﺑﻮﺩه اﻧ= 5194;،ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻫﻤﻴ&#= 65254; ﻗﺪﺭ ﻣﺤﺒّﺖ ﺍ&#= 65247;ﻬﻰ ﺷﺪه اﻧﺪ.ﮐﻪ ﺩ&#= 65197;ﺍﻳﻦ ﻧﻮﻉ ﺧﻮﺩ ﻣﺘﻮ&= #65247;ﺪ ﮔﺮﺩﻳﺪﻧﺪ.ﻭﺑ&#= 65268;ﺶ ﺍﺯ ﺍﻳﻦ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻧﺪﺍﺷﺘﻨﺪ. ﮐﻪ = ﺑﺎﺯﻧﺪﮔﻰ ﻓﻌﻠﻰ ﺑﺎﻳﺪ ﺑ&= #65268;ﺸﺘﺮ ﻓﺮﺍﻫﻢ ﮐﻨﻨﺪ&#= 1548;ﺗﺎ ﺗﻮﻟﺪ ﺑﺎﺯ ﺑﻬ&= #65176;ﺮﻯ ﺑﺠﻬﺎﻥ ﺩﺍﺷت= 607; ﺒﺎﺷﻨﺪ. ﻭﺩﺭﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65198;ﺳﻨﺪ، ﻭﻓﺮﻣﺎﻥ ﮐﻦ ﻓ&= #65268;ﮑﻮﻥ ﺭﺍ ﺍﺟﺮﺍ ﮐﺮﺩ&= #65257; ﺑﺎﺷﻨﺪ. ﮐﻪ ﺣﺘ= ﻤﺎ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65194; ﮔﺮﻓﺖ.ﻭﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﺁﺧﺮﻳﻦ ﭘﻠ&= #1617;ﻪ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﺎ ﻋﻘﻞ ﻟﻮّﺍﻣﻪ &#= 65261;ﻧﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ،ﺗﺰ@= 400;ﻴﻪ ﻧﻔس ﻧﻴﻤﻪ ﺍﺭ&#= 65165;ﺩﻯ ﺩﺭ ﺳﻠﻮﻙ ﺑﺎﻭ&= #65247;ﻰ ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳ&#= 65194;.ﺁﻧﮕﺎﻩ ﻣﺤﺒّﺖ ﺑﻴﺸﺘ= 5198; ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺧ&= #65262;ﺍﻫﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺩﺭ ﻧ= ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣ&= #65268;ﮕﺮﺩﺩ.ﺳﺎﻟﮑ= 5166;ﻥ ﺑﺎ ﻫﺮ ﻗﺪﻡ ﺳﻠ= ﻮﮐﻰ ﻭ ﺷﻬﻮﺩﻯ،ﺑﻴ= 5242; ﻣﺮﺣﻠﻪ ﺑﺮﺗﺮ &= #65251;ﺤﺒّﺖ ﻭ ﺗﺪﺑﻴﺮﺍﺕ ﺍ&= #65247;ﻬﻰ،ﻭ ﺗﺠﻠّﻰ ﺑﺎﻟﺎ= 5175;ﺮ ﺍﻟﻬﻰ ﻣﻴﺮﺳﻨ&#= 65194;. ﻭﻫﺮﺑﺎﺭ ﺑﺤﺎ&#= 65247;ﺖ </spa= n>ﺻﻤﺪﻳّﺖ ﻭᥴ= 9;ﻰ ﺧﻮﺩﻯ ﺩﺭﻣﻴﺂ&#= 65267;ﻨﺪ،ﮐﻪﺑﺸﻬ᥾= 2;ﺩﺟﺪﻳﺪﻯﺭؤﻳ&#= 65166;ﺋﻰﻣﻴﺮﺳﻨﺪ.</sp= an> ﺳﺎ= ﻟﻚ ﺑﺎ ﺗﻮﺳّﻠﺎﺕ &#= 65227;ﺒﺎﺩﻯ ﺩﺭ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264; ﺻﻮﺭﺕ ﺍﻟﻬﻰ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ،ﻳﺎ ﻫﺮ= 5267;ﻚ ﺍﺯﻣﺮﺍﺗﺐ ﺷﻬ&#= 65262;ﺩﻯ ﺑﺎﻟﺎﺗﺮ،ﻣﻴA= 176;ﻮﺍﻧﺪ ﺑﻨﺠﺎﺕ ﻭﺷﻬﻮ&#= 65193; ﺁﺧﺮ ﺧﻮﺩ ﺑﺮﺳ&= #65194;. ﻭ ﻓﻠﺎﺳﻔﻪ ﻣﺴ&= #65268;ﺤﻰ ﻧﻴﺰ ﻣﻴﮕﻮﻳﻨ&#= 65194; ﭼﻮﻥ ﻣﺤﺒّﺖ ﺧ&#= 65194;ﺍ ﻣﺨﻠﻮﻃﻰ ﺍﺯ ﻋ&= #65208;ﻖ ﻭ ﻏﻀب اﺳﺖ. ﻭﻟ&= #65264; ﺧﺪﺍﻭﻧﺪ ﻧﻔﺮ&#= 65173; ﻭﻏﻀﺐ ﻭﺍﻧﺘﻘ&#= 65166;ﻡ ﻭ ﺩﺷﻤﻨﻰ ﺑﺎ ﻣ= ﺨﻠﻮﻗﺎﺕ ﺧﻮﺩ ﻧﺪﺍﺭﺩ.ﮐ&= #65258; ﺍﺯ ﺃﺯﻝ ﺑﺎﻣﺮ&= #65261;ﺯ ﺭﺳﺎﻧﺪﻩ ﺍﺳﺖ &= #65169;ﻠﮑﻪ ﺍﻳﻨﻚ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ،ﻭ ﺩﺍﺷﺘﻦ ﻋﻘﻞ ﻭ = ﺍﺧﺘﻴﺎﺭ ﺁﺯﺍﺩ ﺍﺳﺖ،ﮐ= 5258; ﺳﺮﮐﺸﻰ ﺍﺯ ﺭﺍ&= #65257; ﻓﻄﺮﻯ ﺃﺯﻟﻰ ﺃ&= #65169;ﺪﻯ ﺧﻮﺩ ﻣﻴﮑﻨﺪ.ﻭ&= #65169;ﺠﺎﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65169;ﻴﺸﺘﺮﺑﺎﺳﺘA= 260;ﻠﺎﻙ ﻭﻣﺼﺮﻑ ﺷﻬﻮﺍ&#= 65255;ﻰ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﭼﻮﻥ ﻭﻗﺖ ﻣﺮﮒ ﺷﺪ، &= #65259;ﻢ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّه ﺍﻯ ﺑﺮﺍﻯ ﺗﻮﻟ&= #1617;ﺪ ﺑﻬﺘﺮﺑﻌﺪﻯ ﻓ&#= 65198;ﺍﻫﻢ ﻧﺸﺪﻩ،ﻭﻫﻢ ﺑ= 5260;ﻤﺎﻥ ﻧﻮﻋﻰ ﻣﺴﺦ ﻣﻴ&= #64405;ﺮﺩﺩ،ﮐﻪ ﻫﻤﺎﻥ ﻗﺪﺭ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺮﺍ&#= 65267;ﺶ ﺗﻠﻒ ﻧﺸﺪﻩ ﺑﺎ&= #65239;ﻰ ﻣﺎﻧﺪﻩ ﺍﺳﺖ. ﻭ= ﻟﺬﺍ ﺍﻳﻨﺎﻥ ﺍﮔﺮ ﺯ&= #65261;ﺩ ﺗﺮ ﺑﻤﻴﺮﻧﺪ ﺑ&= #65256;ﻔﻊ ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﺑﻤﺴﺨﻬﺎﻯ ﻋﻤ&#= 65268;ﻖ ﺗﺮﻯ ﻧﺮﻭﻧﺪ. ﻭ= ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺏ = ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺣﻴﻮﺍﻧ&#= 65264;، ﺭﺍﻩ ﺟﺒﺮﺍﻥ ﺍ&= #65255;ﺘﻘﺎﻣﻰ ﺍﻟﻬﻰ ﻭ ﻏﻀﺐ ﺍ= ﻭ ﺍﺳﺖ.ﮐﻪ ﺑﺎﺯ ﺧ= ﻮﺩ ﺭﺣﻤﺘﻰ ﻭ ﻓﺮﺻ&= #65176;ﻨﻰ ﻣﺠﺪﺩ ﺑﺮﺍﻯ ﺗ&= #65228;ﺎﻟﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65169;ﻘﻴﻤﺖ ﺭﻧﺞ ﮐﺎﺭﻣﺎﻫ&#= 65166;ﻯ ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ،ﮐﻪ ﻣﺎ ﻧﻴﺰ ﺑﭽﺸﻢ = ﻣﻰ ﺑﻴﻨﻴﻢ.ﺣﺘﻰ ﻣ&= #65208;ﮑﻠﺎﺕ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﺭ ﻋﺰﻟﺘﮕﺎﻩ &= #65153;ﻧﺎﻥ،ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻠﺎ&= #65267;ﺎ ﻭﮐﺮﺏ ﻭﻏﺼّﻪ &#= 65261; ﻓﺘﻨﻪ ﻭ ﺍﻣﺘﺤ&= #65166;ﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﻣﻴﮕﻮﺋﻴﻢ،ﺑA= 166;ﺯ ﺍﻧﺘﻘﺎﻣﻰ ﺍﻟ&#= 65260;ﻰ ﻧﻤﻴﺒﺎﺷﻨﺪ. ﺑ&= #65184;ﺎﻯ ﺭﻓﺘﻦ ﺑﮑﺎﺭﻣ&#= 65166;ﻫﺎ،ﺍﻳﻨﻚ ﺧﻮﺩ ﻭ ﺑﺴﻴﺎﺭ = ﺃﻧﺪﻙ ﺍﺯ ﻋﺬﺍﺏ ﻭ ﺑﻠ= ﺎﻯ ﺳﻠﻮﮐﻰ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ.ﮐﻪ ﻋﺎﺷﻘﺎﻧﻪ ﺗﺤ&#= 65252;ّﻞ ﻣﻴﮑﻨﻨﺪ،ﻭﻋA= 196;ﺍﺏ ﺳﺨﺖ ﺗﺮ ﺭﺍ ﻧﻴ= ﺰﺳﭙﺎﺳﮕﺬﺍﺭ ﻣﻴﺒﺎﺷﻨﺪ. ﺗﺎ = ﺷﺎﻳﺪ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﻋ&= #65252;ﻴﻖ ﺗﺮ ﺑﺎ ﺻﺒﻮﺭﻯ = ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﻭﺍﮔﺮ ﺳﺎﻟﻚ ﺑﻠﺎﻳﺎ&#= 65263; ﺳﻠﻮﮐﻰ ﮐﻪ ﺧﺎ&= #65209; ﺳﺎﻟﻚ ﭘس ﺍﺯ ﺳ&= #65262;ﮔﻨﺪ ﻭ ﭘﻴﻤﺎﻧﺶ، ﺑ&#= 65198;ﺍﻳﺶ ﺍﺯ ﻃﺮﻑ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﺍﻟﻬﻰ ﺗﻨﻈﻴﻢ &= #65251;ﻴﮕﺮﺩﺩ،ﺑﻔʄ= 01;ﺮﺍﻧﺘﻘﺎﻡ ﻭ ﻋﺪﻡ ﻣﺤﺒّﺖ &= #65165;ﻟﻬﻰ ﺑﺎﺷﺪ. ﭘس ﺳﺎﻟ&= #64401;ﻰ ﺻﺎﺩﻕ ﻧﻴﺴﺖ.ﻭ = ﺷﻬﻮﺩﻯ ﻫﻢ ﻧﺨﻮﺍﻫﺪ ﻳ&= #65166;ﻓﺖ ﻭﻟﺬﺍ ﺧﺪﺍﻭﻧ&#= 65194; ﻧﻴﺰ ﺍﺻﻄﻠﺎﺣ&#= 65166;،ﺗﺎ ﮐﺎﺭﺩ ﺑﺎﺳﺘﺨ&#= 65262;ﺍﻥ ﺳﺎﻟﻚ ﻧﺮﺳﺪ، &#= 65207;ﻬﻮﺩ ﺟﺪﻳﺪﻯ ﻧﻤﻴﺪ&#= 65259;ﺪ.ﻭﺗﺄﺧﻴﺮ ﺑﺮﺍﻯ ﺗﻬﻴﻪ ﺫ&= #65191;ﻴﺮﻩ ﺷﻮﺍﺏ ﻭ ﺍﻣﮑﺎ&= #65255;ﺎﺕ </spa= n>ﻭ ﺷﺎﻳﺴﺘﮕʌ= 64; ﺑﻴﺸﺘﺮﻯ ﺑﺮﺍﻯ ﻣﺮﺣﻠﻪ &= #65169;ﻌﺪﻯ ﺍﺳﺖ.ﮐﻪ ﺷﺎﻳﺪ = ﺳﺨﺖ ﺗﺮ ﻧﻴﺰ ﺑﺎﺷﺪ.= ﭘﺶ ﺗﺄﺧﻴﺮ ﺷﻬﻮﺩ &= #65261;ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ ﺗﺮ،ﺷﺎ= 5255;س ﻣﻮﻓﻘﻴﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻣﺮﺣله های ﻮ᥸= 7;ﻬﻮﺩﻯ ﺑﻌﺪﻯ ﺭﺍ ﺑﻴﺸ&= #65176;ﺮ ﻣﻴﻨﻤﺎﻳﺪ.ﭘس &#= 65165;ﻳﻦ ﺗﻮﺟﻴﻪ ﻭ ﺗﻔﺴ&= #65268;ﺮ ﺳﻠﻮﮐﻰ،ﻣﺨﻠA= 262;ﻁ ﺑﻮﺩﻥ ﻋﺸﻖ ﻭﻣ&= #65188;ﺒّﺖ ﺧﺪﺍ،ﺑﺎ ﻏﻀﺐ &#= 65261; ﺍﻧﺘﻘﺎﻡ ﺍﻭ ﺍ&= #65203;ﺖ. ﮐﻪ ﺧﺎﺹ ﺳﺎﻟﻚ = ﺑﻌﻨﻮﺍﻥ ﻭﺳﻴﻠﻪ ﺑﻬﺘﺮ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﻣﻴﺒﺎﺷﺪ.&#= 65261;ﺍﻟّﺎ ﺻﺪ ﺑﺮﺍﺑﺮ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﺳﺨﺖ ﺗ&= #65198; ﻭ ﺑﻴﺸﺘﺮ،ﺩﺭ &#= 64400;ﺎﺭﻣﺎﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺩﺭ = ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ .= ﻭﻟﻰ ﻣﺤﺒّﺖ ﺧﺎﻟﺺ &#= 65191;ﺪﺍﻭﻧﺪ، ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﮐ&= #65166;ﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺳﺖ،ﮐﻪ ﺳﺮﺍ= 5203;ﺮﻣﻌﺼﻮﻣﻴّﺖ ﻭ ﻣﺼﻮﻧﻴّﺖ،A= 261; ﺩﺭ ﺍﻟﻬﺎﻣﺎﺕ &= #65261;ﻫﺪﺍﻳﺘﻬﺎﻯ ﻟﺪﻧّﻰ ﺁﻣﺎﺩ= 5257;،ﺩﺭ ﻫﺮ ﻣﻮﺭﺩ ﻧﻴﺎ&= #65199; ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭ&#= 65255;ﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ،ﺍﻳﻨﻚ ﺍﻳﻦ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺳت ﻮ ﺯﺑﺎﻥ ﺧ&= #65194;ﺍﻭﻧﺪ ﻭﺻﻮﺭﺕ ﻭ ﺳﻴﺮ&= #65173; ﺧﺪﺍﻭﻧﺪ ﻫﺴﺘ&#= 65256;ﺪ.ﻭﻟﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﭘﻴﺮﻭ ﺍﻳﻦ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ،ﻭﻧﻪ ﺑ= 5198;ﺍﻯ ﻋﻤﻮﻡ ﻣﺮﺩﻣﻰ &= #64400;ﻪ ﺍﻋﺘﻘﺎﺩﻯ ﺑﺂ&#= 65255;ﺎﻥ ﻧﺪﺍﺭﻧﺪ ﻭﮔﻨ&#= 65184;ﻬﺎﻯ ﻣﻌﺮﻓﺘﻰ ﻭ ﺣﮑ&= #65252;ت های ﺍﻟﻬﻰ ﺧﺎA= 209; ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ، ﺩﺭ ﺩﻭﺭﻩ ﺯﻧﺪ&= #64404;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﮐ&= #65258; ﮔﻨﺠﻬﺎﻯ ﺷﺎﻳ&#= 65166;ﻧﻰ ﻣﻴﺒﺎﺷﻨﺪ.<o:p></o:p>= ﻋﻤﻠﺎ ﻧﻔ= ﺮﺕ ﻭ ﻏﻀﺐ ﺍﺯ ﺧﺪﺍ= ﻭﻧﺪ،ﻭ ﻳﺎ ﺍﺯ ﭘﻴﺮ ﮐﺎ= ﻣﻞ ﺳﺎﻟﻚ ﻧﻤﻰ ﺑﺎ&= #65207;ﺪ.ﭼﻮﻥ ﺩﺳﺘﻮﺭﺍﺕ ﺳﺨ&#= 65176;ﻰ، ﻣﺎﻧﻨﺪ ﻣﺮﮒ ﻗ&= #65170;ﻞ ﺍﺯﻣﺮﮒ ﺭﺍ ﻓﺮ&= #65251;ﺎﻥ ﺑﺪﻫﺪ.ﺯﻳﺮﺍ ﻏ&= #65216;ﺐ ﻫﻤﻴﺸﻪ ﻧﺴﺒﺖ &= #65169;ﺴﺮﮐﺸﺎﻥ ﺍﺳﺖ.ﻭﻧﻪ ﺑﺮﺍ&= #65263; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺣ&= #65166;ﻝ ﺗﺴﻠﻴﻢ،ﻭ ﻓﺪ= 5165;ﮐﺎﺭﻯ ﺭﻭﺣﻰ.ﻭﺳﺎﻟﻚ &= #65193;ﺭ ﻣﻘﺎﻡ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺍﺯ ﻣﻘﺎﻡ ﺍﻟﻬ&= #65264; ﭘﻴﺮ،ﻧﻮﻋﻰ ﻧ= 5166;ﭼﻴﺰﻯ </spa= n>ﻧﺴﺒﺖ ﺑﺒﺎʌ= 47;ﺎﺗﺮ ﺩﺍﺭﺩ.ﭘس ﺍﻃﺎ&#= 65227;ﺖ ﺍﻭ ﺑﻨﻔﻊ ﺍﻭ ﺍ= ﺳﺖ.ﭼﻮﻥ ﻋﻘﻞ ﮐﺎﻓﻰ ﻧﺪ&= #65165;ﺭﺩ ﮐﻪ ﺑﻔﻬﻤﺪ.ﭘس &= #65169;ﺎﺍﻃﺎﻋﺖ ﮐﺎﺭ ﻓﻬﻢ ﺭﺍ ﻣ= ﻴﮑﻨﺪ،ﻭﺩﺭﻫA= 198;ﻣﻘﺪﺍﺭ ﭘﻴﺸﺮﻓﺖ ﺳﺎﻟ&#= 65242; ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 65165;ﻭ،ﻣﺮﺍﺗﺐ ﻋﻘﻠﻰ ﺑﻴﺸﺘﺮ&#= 65263; ﻣﻴﻴﺎﺑﺪ.ﮐﻪ ﮔ&= #65262;ﺋﻰ ﺻﺪﻫﺎ ﺑﺎﺭ ﻧﻴ&= #65198;ﻭﻣﻨﺪﺗﺮ ﺍﺯ ﻋﻘﻞ ﻣﺮﺣﻠ&= #65258; ﻗﺒﻠﻰ ﺍﺳﺖ.ﻭﭼ&= #65262;ﻥ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﻨﺪ، ﻫﺰﺍ= 5197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﻨﺪ ﺩﺍﺷﺖ. ﻭﺍﮔﺮ ﺩ= ﺭجه اﻯ ﺩﺭ ﻫﺮ ﻟﺤﻈ&= #65258; ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓ&#= 65174; ﺗﮑﺎﻣﻠﻰ ﻧﺒﻮ&#= 65193;ﻩ ﺑﺎﺷﺪ ﭘس ﺩﺭﺟ&#= 65258; ﺍﻯ ﺍﺯ ﻗﻬﻘﺮﺍ = ﻭ ﻋﻘﺐ ﺭﻭﻯ ﺩﺭ ﺍ= ﻧﺴﺎﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ= ﻫﻤّﺖ ﻭﺍﻟّﺎ ﺟﺪﻳﺖ &#= 65261; ﺻﺪﺍﻗﺖ ﺳﺎﻟﻚ &= #65197;ﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.&= #64380;ﻮﻥ ﺩﺭﺗﺴﻠﻴﻢ ﻭﺍ&#= 65219;ﺎﻋﺖ ﻭﻇﺎﻳﻒ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭ ﺑﻬﻤﺎﻥ ﻗﻴﺎس &#= 65239;ﻬﻘﺮﺍﻯ ﺭﻭﺣﻰ ﺩﺭ= ; ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺳﺮ&= #64400;ﺶ،ﺑﺨﺼﻮﺹ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #65235;ﺎﺳﺪ ﺩﺷﻤﻦ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺟﻬﻨﻤﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ&#= 64380;ﻬﺎﺭﮔﻮﻧﻪ ﺧﻮﺩﺭﺍ ﺁﻏﺎﺯ &= #65251;ﻴﮑﻨﺪ،که اﺎﮔﺮ ﺟﻬﻨّﻢ = 5197;ﺍ ﺩﺍﺷﺘﻨﺪ ﻭﺗﺤ&#= 65252;ّﻞ ﻧﻤﻮﺩﻧﺪ، ﺷﺎ= 5255;س ﺁﻧﻬﺎ ﺍﺳﺖ،ﮐ= 5258; ﺟﻬﻨّﻤﻬﺎﻯ ﺑ= 5228;ﺪﻯ ﺁﺭﺍﻡ ﺗﺮ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. <o:p></o:p> = 5235;ﻠﺎﺳﻔﻪ ﻗﺸﺮﻯ ﻣﺴﻴﺤﻰ&#= 1548;ﮐﻪ ﺩﻭ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺍﺳﺖ،ﺩﺭ ﺩﺭﻳﺎﻫﺎﻯ &#= 65169;ﻰ ﭘﺎﻳﺎﻥ ﺍﻓﮑﺎ&#= 65197;ﻓﻠﺴﻔﻰ ﻭﮐﻠﺎﻣﻰ ﻭ ﻣﺎ&= #65193;ﻯ ﺧﻮﺩ ﻏﻮﻃﻪ ﻣﻴ&= #65192;ﻮﺭﻧﺪ،ﻭ ﺑﺠﺎﺋﻰ ﻫﻢ ﻧﺮ&= #65203;ﻴﺪه اﻧﺪ.ﭼﻮﻥ ﻧﻪ ﺳ&= #65166;ﻟﻚ ﺩﺭﺗﮑﺎﻣﻞ ﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ&#= 1548;ﻣﮕﺮ ﺃﻧﺪﮐﻰ ﺍﺯ ﮐﺎ&= #65251;ﻠﺎﻥ ﺳﺎﻟﻚ ﻣﺴﻴﺤﻰ &= #65169;ﺨﻠﻖ ﺑﺎﺯﮔﺸﺘﻪ،ﺑA= 166; ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﻧ&= #65262;ﺭ ﻣﺼﻄﻔﻮﻯ ﻭﻋﺮ&#= 65205; ﺟﺒﺮﺋﻴﻞ ﺭﻭﺡ &= #65165;ﻟﻘﺪس ﮐﻪ ﻋﻤﻠﺎ ﻗﺎﺩ&= #65197; ﺑﺪﺭﻙ ﺣﮑﻤﺘﻬ&#= 65166;ﻯ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﻧﻴﺴﺘﻨﺪ.ﺍﻳﻦ &= #65235;ﻠﺎﺳﻔﻪ ﻧﻴﺰ ﻣﻰ ﭘﺮﺳﻨ&= #65194;،ﭘس ﭼﺮﺍ ﺧﺪﺍﻭﻧﺪ &= #65187;ﺎﺿﺮ ﺷﺪﻩ ﮐﻪ ﭘﻨﺠﻪ = ﻧﻔﺮﺕ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﻳ&= #65254; ﻣﺨﻠﻮﻕ ﺯﻳﺒﺎ&#= 65263; ﺧﻮﺩ ﺩﺭ ﺭﻭﺯ ﻫ= ﻔﺘﻢ ﻓﺮﻭ ﻣﻴﺒﺮﺩ. ﺍ= ﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺍﻓﺴ&#= 65166;ﻧنه ای باﺯ ﻣﺮﺩم ʋ= 70;ﺎﺑﻞ ﻭﺗﻮﺭﺍﺕ ﺟﺪﻳ&#= 65194; ﺍﺳﺖ،ﮐﻪ ﻣﻨﺸ= 5156; ﭘﻴﺪﺍﻳﺶ ﺍﻧﺴ&#= 65166;ﻧﻴﺮﺍ ﺩﺭﻋﻘﻴﺪﻩ ﻣﺘ&#= 65236;ﮑّﺮﻳﻦ ﺑﺎﺑﻞ ﻧﻘﻞ ﻣﻴ&= #64401;ﻨﺪ.ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺩﻭ<sp= an dir=3DLTR> </spa= n>ﺭﻭﺯ ﺯﻣﻴﻦ A= 261;ﭼﻬﺎﺭ ﺭﻭﺯ ﺁﺳﻤﺎﻥ ﺭ&= #65165; ﺁﻓﺮﻳﺪ.ﻳﺎ ﻫﻤ&= #65166;ﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺷﺸﮕﺎﻧﻪ ﺍﺩﻳ&#= 65166;ﻥ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ.ﮐﻪ ﺭﻭﺯ ﻫ= ﻔﺘﻢ ﺧﺪﺍﻭﻧﺪ = ﺑﺮﻋﺮﺵ ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻴ&= #64405;ﻴﺮﺩ،ﮐﻪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65203;ﺖ، ﻭ ﺍﺳﺘﺮﺍﺣﺖ ﻣ&= #65268;ﮑﻨﺪ.ﻭﻳﺎ ﺑﺘﺪﺑﻴﺮﺍﻣﻮ= 5197; ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﻣ&= #65268;ﭙﺮﺩﺍﺯﺩ.ﻭﺑ= 5268;ﺸﺘﺮ ﻣﻨﻈﻮﺭ ﺗﺪﺑﻴ&#= 65198; ﮐﺎﻣﻠﺎﻥ ﺑﺸﺮ&#= 65263; ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﻭﺑﺎﺯﮔﺸﺘﻪ </spa= n>ﺑﺨﻠﻖ ﺍﺳﺖ A= 261;ﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ. = ﻭﺧﺪﺍﻭﻧﺪ ﭘﻨﺠﻪ ﻧﻔﺮﺕ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭﺁﺩﻡ ﻭﺣﻮﺍ &= #1705;ه ﺒﺪﺳﺖ ﺧﻮﺩ ﺳﺎ&= #65191;ته ﺒﻮﺩ ﻓﺮﻭ ﺑﺮﺩ&= #1548;ﻳﻌﻨﻰ ﺩﺭ ﺫﺍت اﻭ ﻗﺮ&#= 65165;ﺭ ﺩﺍﺩ،ﻭﺑﺠﻬﻨ= 17;ﻢ ﺟﻬﺎﻥ ﻓﺮﺳﺘﺎ&#= 65193; ﮐﻪ ﺑﺎ ﺍﻭﻟﻴﻦ = ﻭﮐﻮﭼﮑﺘﺮﻳﻦ ﺧﻄﺎ ﻭ ﺳﺮﮐﺸﻰ = ﺍﻭ،ﺑﺎ ﻓﺮﻳﺒﮑﺎﺭﻯ ﺍ&#= 65169;ﻠﻴس ﺃﻫﺮﻳﻤﻦ، ﻭﻧ= 5240;ش ﺰﻧﺎﻧﻪ ﺣﻮﺍ ﺩ&= #65197; ﺍﻳن ﻔﺮﻳب ﺨﻮ= 5197;ﺩﻥ ﺁﺩﻡ،ﮐﻪ ﺑﺎ ﺯ&#= 65169;ﺎﻥ ﺩﺭﻭﻍ ﻭﻓﺮﻳﺒ&#= 64401;ﺎﺭﻯ ﻇﺎﻫﺮﻯ،ﺯﻫﺮA= 193;ﺭ ﺯﺑﺎﻥ ﻭﺩﻫﺎﻥ &= #65193;ﺍﺷﺖ.ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﺁﺧﻮ&#= 65255;ﺪﻫﺎﻯ ﺍﺑﻠﻴﺴﻰ ﺩﺭ ﺗ&= #65248;ﺒﻴس ﺭﻳا ﮐﺎﺭﻯ ﻭ ﻇ&= #65166;ﻫﺮﮐﺎﺫﺏ ﺍﻟﻮﻫﻴّﺖ،ﻭʋ= 87;ﮑﻤﺘﻬﺎﻯ ﻗﺸﺮﻯ ﻭﻓﻠﺴﻔ&#= 65264; ﻭﺧﺮﺍﻓﺎﺕ ﺧﻮ&#= 65193;، ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ &= #65169;ﺠﺎﻯ ﺑﻬﺸﺖ ﻭﺗﮑﺎﻣ&#= 65246; ﺑﺮﺩﻥ،ﺑﺠﻬﻨ= 17;ﻢ ﻗﻬﻘﺮﺍﻫﺎ ﻣﻴ&#= 65170;ﺮﻧﺪ.ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﻫﺎ ﺍﺯ = ﺗﮑﺎﻣﻞ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ،ﺑﺘﺪﺭﻳ᥶= 2; ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒ&= #65268;ﻌﻰ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﭘﻴﺪﺍ ﺷﺪه ﺎﻧ&#= 65194;. ﮐﻪ ﺗﺎ ﻫﺸﺖ ﻫﺰ= ﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻋﻘﻞ ﻭﺗﻮﺍﻧﺎ&#= 65163;ﻰ ﻫﺎﻯ ﻟﺎﺯﻡ ﺭﺍ = ﻧﺪﺍﺷﺘﻨﺪ.که ﺁﺩﻡ ﺍﻭﻟﻴﻦ ﭘ&= #65268;ﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #64400;ﺎﺷﻒ ﻧﻮﺭ ﺣﺴﻴﻨﻰ، &#= 65255;ﺨﺴﺘﻴﻦ ﺷﻬﻮﺩ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺑﺎ ﻫﺪﺍﻳﺘﻬﺎﻯ ﺧ&#= 65194;ﺍﻭﻧﺪ ﻭﺯﻣﻴﻨﻪ ﻫﺎﻯ &= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ،ﺁﺩﻡ = 5169;ﺨﻠﻖ ﺑﺎﺯﮔﺸﺖ ﺗﺎ ﺁ&= #65231;ﺎﺯ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺳ&= #65166;ﻟﮑﺎﻥ ﺑﺎﺷﺪ،ﮐﻪ ﺑﺎ= 5261;ﻯ ﺗﻮﺳّﻞ &#= 65261; ﺳﻠﻮﻙ ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ. ﻭ ﺑﺘﺪﺭﻳﺞ ﺩﺭ = ﺷﺶ ﺗﻮﻟﺪ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻮﻓﻘﻴّ&#= 65174; ﺁﻣﻴﺰ، ﻫﺮﺑﺎ= 5197; ﺑﺎ ﺗﺠﺪﻳﺪ ﺷﻬ&= #65262;ﺩﻫﺎ، ﺑﺎ ﻳﻚ ﺷﻬﻮﺩ ﺟ= ﺪﻳﺪ ﻋﺎﻗﺒﺖ ﺑﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 1576;ّ اﻟﻨﻮﻉ ﺑﺸﺮﻯ &#= 65261; ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﻨﺪ. ﮐﻪ ﺭﺟﻌﺘﻬﺎﻯ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ. ﻭﺍﻟّﺎ ﺗﮑﺮﺍ= 5197; ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﺑﺠﻬﻨّﻢ ﺟﻬﺎ= 5253; ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ.= ﭼﻮﻥ ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﺑﺮﺳﺪ، ﮐﻪ ﺑﺎ&#= 64400;ﺸﻒ ﻧﻮﺭ ﺭبّ ﺮﺣﻤ= 5166;ﻥ ﺩﺭ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ،ﺷ= 5198;ﺍﻓﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﺎ&= #65267;ﺎﻥ ﻳﺎﻓﺘﻪ،ﻭﻧﻮA= 225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻏ&= #65166;ﺯ ﻣﻴﮕﺮﺩﺩ.ﻭﻫﻤ&#= 64381;ﻨﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺎ&= #65255;ﻨﺪ ﺩﻳﮕﺮ ﺍﻧﻮﺍﻉ &= #65175;ﻮﻟﺪﺍﺕ ﻧﺴﻠﻬﺎﻯ ﺧﻮﺩ&#= 65197;ﺍ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻭ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ که ﺠﻬﺎن= 40; ﻴﺎﻋﺎﻟﻢ ﺍﺻﻐﺮ،ﺩﺭ ﻣﻘ= 5166;ﺑﻞ ﻫﺴﺘﻰ ﻋﺎﻟﻢ ﺃﮐﺒﺮ ﺍﺳA= 174;. ﺩﺭ ﺷﺶ ﺭﻭﺯ ﻳﺎ ﻳﻮ= ﻡ ﻳﺎ ﺍﻭﻡ ﻭ ﺷﻬﻮ= ﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻳﮑﻰ ﭘس ﺍﺯ ﺩﻳ&= #64405;ﺮﻯ،ﺑﮑﻤﺎﻝ ﻭﺁﺩﻣﻴّت ﻮﺍA= 247;ﻮﻫﻴّﺖ ﺧﻮﺩ ﻣﻴﺮﺳﺪ. ﮐ= ﻪ ﻗﺒﻠﺎ ﺑﺸﺮﻳّ= 5174; ﻭﺣﻴﻮﺍﻧﻴّﺖ = 5255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺍﺩﺍﺷ&#= 65176;ﻪ ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﻧﻔ= ;ﺮﺕ ﺍﺯ ﭘﻨﭽﻪ ﺍﻟﻬ&= #65264; ﻧﻴﺴﺖ، ﺑﻠﮑﻪ &#= 65169;ﻌﻠّﺖ ﺣﻘﺎﺭﺕ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭ ﺁﻟﻮﺩﮔﻰ ﻫﺎ&= #65263; ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ &= #65191;ﻮﺩ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﻣﻔﺎﺳﺪ ﺻﻔﺎﺗ&#= 65264; ﺍﺯ ﺍﺩﻭﺍﺭ ﻗﺒ&= #65246; ﺑﺸﺮﻯ ﻭ ﺑﺸﺮﻯ = ﺩﺭ ﺫﺍﺕ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ = ﺑﺎﻳﺪ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺗﺨﻠﻴﻪ ﻭ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﺑﺸﻮﺩ .ﮐﻪ = ﻧﻮﻋﻰ ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ &= #64400;ﻮﭼﮑﻰ،ﺑﺠﺎʌ= 63; ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ &= #65259;ﺎﻯ ﺳﺨﺖ ﻭﻃﻮﻟﺎﻧ&#= 65264; ﻧﺴﺦ ﻭﻣﺴﺨﻬﺎ&#= 65263; ﻣﮑﺮﺭ ﺩﺭ ﺟﻬﺎ&= #65253; ﺍﺳﺖ.ﭼﻮﻥ ﻋﻘﻞ = ﺭﺍ ﺑﮑﺎﺭ ﻣﻰ ﺃﻧﺪ&= #65165;ﺯﺩ.ﻭ ﻋﻘﻞ ﺑﻴﺸﺘﺮ ﺭ&= #65165; ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ &= #65193;ﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳ&#= 65248;ﻮﮐﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺗﺄ&#= 65251;ﻴﻦ ﻧﻤﺎﻳﺪ. ﮐﻪ ﺍﺯ= ﻋﻘﻞ ﻣﺎﺩﻯ ﺑﻌﻘﻞ ﻟ&= #65262;ّﺍﻣﻪ ﻧﻘّﺎﺩ ﺧﻮﻳﺸ= 578;ن ﺒﻌﻘﻠﻬﺎﻯ ﻣﺘ&#= 65262;ﺍﻟﻰ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻭﮐﻠّﻰ ﻣﻴﺴّA= 198; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﺪ. ﻭﭼﻮﻥ ﺍﻧﺴﺎﻥ &= #65169;ﮑﻤﺎﻝ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺳ&= #65268;ﺪ،ﻧﻪ ﻧﻔﺮﺗﻰ ﺍﺯ ﺧﺪ&= #65165;ﻭﻧﺪ ﺩﺭ ﺧﻮﺩ ﻣﻴﻴﺎ&= #65169;ﺪ،ﮐﻪ ﺍﺯ ﺧﻮﺩﺵ ﻣﻴﺪ&= #65165;ﻧﺪ. ﻭ ﺗﻮﺍﻧﺴﺘﻪ ﺍ&= #65267;ﻦ ﻣﻌﺎﻳﺐ ﺭﺍ ﺑﺒ&= #65268;ﻨﺪ ﻭﺑﻔﻬﻤﺪ ﻭﺗﺰ&#= 64400;ﻴﻪ ﻧﻤﺎﻳﺪ.ﻭﻟﻰ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺍ&= #65255;ﺒﻮﻩ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﻣ&= #65228;ﺎﻳﺐ ﻭﮐﻤﺒﻮﺩﻫﺎ ﻭ&#= 65251;ﻔﺎﺳﺪ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭﻋ= ﻘﻴﺪﻩ ﻫﺎﻯ ﺗﻮﻟﺪ ﻓﻌ&= #65248;ﻰ،ﻫﺮﺁﻧﭽﻪ ﮐﺮﺍﻣﺎﺕ ﻭﺍﻣ&#= 65176;ﻴﺎﺯﺍﺕ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺣ&#= 65264; ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺩﺍﺷﺘﻪ ﺍﺯ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ. ﭘس ﺍﺭ&= #65261;ﺍﺡ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65207;ﺎﻳﺴﺘﻪ ﺗﺮﺣّﻢ ﻭ ﺭﺣﻤ&#= 65176;ﻬﺎﻯ ﺍﻟﻬﻰ ﻧﻤﻴﺒﺎ&#= 65207;ﻨﺪ. ﮔﺮﭼﻪ ﻧﻌﻤﺎﺕ &= #65165;ﻟﻬﻰ ﺭﺍ ﺩﺍﺷﺘﻨﺪ،= 5261;ﺑﻨﻔﻊ ﻫﻮﺳﻬﺎﻯ ﺧﻮﺩ &= #65169;ﮑﺎﺭ ﺑﺮﺩﻧﺪ.ﻭ ﺑﻘﻮ&= #65245; ﻗﺮﺁﻥ ﻭﻣﺤﻤﺪ &= #64344;س ﺍﺯ ﺷﻬﻮﺩﻫﺎﻯ &= #65165;ﻟﻬﻰ، ﻫﻴﭽﮕﻮﻧﻪ ﻏﻀ&#= 65170;ﻰ ﻧﻴﺴﺖ.ﻭﻭﻋﺪﻩ &= #65259;ﺎﻯ ﺑﻬﺸﺘﻰ ﭼﻬﺎﺭ&#= 64404;ﺎﻧﻪ ﻭﭼﻬﺎﺭﮔﻮﻧﻪ &#= 65153;ﻧﻬﺎ ﺗﺄﻣﻴﻦ ﺍﺳﺖ.ﺯ&= #65267;ﺮﺍ ﺑﮑﻤﺎﻝ ﺍﻟﮕﻮ&#= 65263; ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺭﻭﺡ = ﺍﻟﻘﺪس ﺭﺳﻴﺪه اﻧﺪ.ﻏ= 5216;ﺐ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑ&= #65166;ﻳﺪ ﺍﺯﻧﻮﻉ ﻭﺟﻮﺩ &= #65251;ﻨﻔﻰ ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﻫ&= #65250; ﻫﺴﺖ ﻭﻫﻢ ﻧﻴﺴ&= #65174;.ﻭﺍﺯ ﮔﻮﻧﻪ ﻣﻮﺟﻮﺩ&#= 65267;ّﺖ ﻋﺪﻣﻰ ﺃﻫﺮﻳﻤ&#= 65256;ﻰ ﻭ ﺷﺒﻴﻪ ﺁﺧﻮﻧ&= #65194; ﻫﺎﻯ ﻗﺸﺮﻯ ﻭ ﭘ= ﻴﺮﻭﺍﻥ ﺁﻧﺎﻥ ﺑﺪﺍﻧﻴ&#= 65250; ﮐﻪ ﻫﺴﺘﻨﺪ.ﻭﺍ&= #65255;ﺘﻈﺎﺭ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﻋ&= #65194;ﻣﻴّﺖ ﺑﻌﺪ ﺍﺯﻣﺮﮒ ﺭ&= #65165; ﺩﺍﺭﻧﺪ ﺍﻧﺴﺎ&#= 65253; ﺑﺎﻋﻘﻞ ﺑﻬﺘﺮ &= #65261; ﺑﺰﺑﺎﻥ ﺧﻮﺵ ﺩ&= #65197; ﻓﻬﻢ ﺗﻌﻠﻴﻤﺎ&#= 65173; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﻣﻴﺘﻮﺍﻧﺪ ﺣﻘﺎﺭﺗﻬﺎﻯ ﺧ&#= 65262;ﺩﺭﺍ ﺑﭽﺸﻢ ﺩﻝ،ﺩﺭ &#= 65165;ﺣﻮﺍﻝ ﻭ ﺭﻓﺘﺎﺭ ﻭﮔﻔ&= #65176;ﺎﺭ ﻭﮐﺮﺩﺍﺭﻫﺎﻯ &#= 65191;ﻮﺩ ﺩﺭﻳﺎﺑﺪ . ﻭﺩﺭ= ﺍﻳﻦ ﺩﺭﻙ ﺣﻘﺎﺭﺕ ﺍ&= #65203;ﺖ،ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮ&#= 65193;ﺵ ﺍﺯ ﺧﻮﺩﺵ ﻣﺘﻨ&= #65236;ّﺮ ﮔﺮﺩﺩ.ﻭ ﻋﮑس ﺍ&= #65247;ﻌﻤﻞ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﺑ= ﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ ﻭﻳﺎ ﺩ&= #65197;ﺑﻠﺎﻳﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺨﻬﺎ&#= 65263; ﭘسﺍﺯ ﻣﺮﮒ، ﺭ= 5187;ﻤﺘﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺑﺪ&= #65165;ﻧﺪ.ﭼﻮن ﻔﺮﺻﺖ ﺟﺪﻳﺪﻯ &= #65169;ﺮﺍﻯ ﺟﺒﺮﺍﻥ ﺧﻄﺎ ﺍ&= #65203;ﺖ.ﺑﺨﺼﻮﺹ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #64400;ﻪﮔﻨﺎﻫﻰ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﻣﺸ= ﺎﻫﺪﻩ ﻣﻴﮑﻨﺪ،ﺁﻧﮕA= 166;ﻩ ﻭﺟﺪﺍﻥ ﺑﻴﺪﺍ&#= 65197;ﺵ،ﺑﻔﮑﺮ ﺟﺒﺮﺍﻥ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻣﻰ ﺍﻓﺘ&= #65194;.ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﻣﺤﻤﺪ،ﺧﻮﺷﺎ = 5169;ﮕﻨﺎﻫﻰ ﮐﻪ ﻭﺳﻴﻠﻪ ثو= 5165;ﺑﻰ ﮔﺮﺩﺩ.ﻭ ﺑﻘﻮﻝ = ﻗﺮﺁﻥ ﺳﻴّﺌﺎﺕ ﻭ ﺑﺪ&#= 65263; ﻫﺎﻯ ﺭﻭﺍﻥ ﺳﺎ&= #65247;ﻚ،ﺗﺒﺪﻳﻞ ﺑﺤﺴﻨﺎﺕ ﻭ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻭﺻﻮﺍﺏ ﻭثوﺍA= 167; ﻣﻴﺸﻮﺩ ﻭﺩﺭﺍ&#= 65267;ﻦ ﻣﻴﺎﻥ ﻧﻘﺶ ﻋﺸ&= #65238; ﻭﻣﺤﺒّﺖ ﺧﺪﺍ= 5261;ﻧﺪ ﺑﺎﻧﺴﺎﻥ،ﻭ ﺍ= 5255;ﺴﺎﻥ ﺑﺨﻮﺩﺵ ﻣﻌﻠﻮ&#= 65249; ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65251;ﻴﮕﺮﺩﺩ. ﺣﺘﻰ A= 165;ﮔﺮ ﻧﺘﻮﺍن ﺒﺒﺮﺗ= 5198;ﻳﻦ ﻧﻮﻉ ﻋﺸﻖ،ﻳﺎ &#= 65259;ﻤﺎﻥ ﻋﺸﻖ ﺍﻟﻬﻰ ﺩﺭ = ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ ﻧﻬﺎﺋ&= #65264; ﺧﻮﺩ ﺑﺮﺳﻴﻢ، &#= 65259;ﻨﻮﺯ ﺍﻧﻮﺍﻉ ﺩﻳﮕﺮ&#= 65263; ﺍﺯ ﻋﺸﻖ ﺷﺪﻳﺪ = ﻫﺴﺖ،ﮐﻪ ﻗﺎﺑﻞ ﺩﺭﻙ ﻣﺎ = ﻧﻴﺴﺘﻨﺪ.ﺁﻳﺎ ﻭﺍﻗﻌﺎ ﺗﻨﻬﺎ &= #65227;ﺸﻖ ﺍﻧﺴﺎﻥ ﺩﺭﺳﺖ &= #65261;ﮐﺎﻣﻞ ﺍﺳﺖ،ﻳﺎ ﺍﻧﻮ= 5165;ﻉ ﻋﺸﻘﻬﺎﻯ ﺑﺎﻟ&#= 65166;ﺗﺮﻯ ﻫﻢ ﻫﺴﺘﻨﺪ. ﮐﻪ= ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ،ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﺍﻣﺮﻭﺯ،ﭘس ﺍA= 199; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﺪﺍﻥ ﺧﻮﺍﻫﺪ &= #65197;ﺳﻴﺪ،ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺳﺪ.ﺷ&= #65166;ﻳﺪ ﻋﺸﻖ ﺣﻴﻮﺍنی = 575;ﻧﺴﺎﻥ ﻏﻴﺮﺳﺎلک ﺮﺍ = 5251;ﻰ ﺑﻴﻨﻴﻢ، ﮐﻪ ﺑ&#= 65200;ﻥ ﻭﻣﺎﻝ ﻭ ﻫﺮ ﭼﻴ= ﺰ ﺩﻧﻴﻮﻯ ﻭ ﺑﺸﺮ&= #65263; ﺩﺍﺭﺩ.ﻭ ﺁﻧﮕﺎ&= #65257; ﻣﻴﺘﻮﺍﻧﻴﻢ ﺁ&#= 65255;ﺮﺍ ﻋﺸﻖ ﻭﻫﻤﻰ ﻭﻓ&= #65198;ﻳﺐ ﺧﻮﺭﺩﮔﻰ ﺑﺪﺍ&#= 65255;ﻴﻢ.ﭼﻮﻥ ﻧﺘﻴﺠﻪ ﻣثبت A= 255;ﺠﺎﺕ ﺭﻭﺡ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﺭﺍ ﺑﻤﺎ ﻧﻤﻴﺪ&= #65259;ﺪ. ﻭ ﺁﻳﺎ ﻃﺒﻴﻌﺖ = ﻋﺸﻖ،ﺑﺴﺘﮕﻰ ﺑﻨﻮﻉ ﻣﻮﺿﻮﻉ &= #65251;ﻮﺭﺩ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑﺴ&= #65176;ﮕﻰ ﺩﺍﺭﺩ،ﻭ ﺁﻳﺎ &#= 65227;ﺸﻖ ﺟﻨﺴﻰ ﻭ ﺷﻬﻮﺍ&= #65255;ﻰ ﺍﺻﻞ ﺍﺳﺖ،ﮐﻪ &#= 65235;ﺮﻭﻳﺪ ﻣﻴﮕﻮﻳﺪ. ﻭﻳﺎ = ﻣﺎ ﺗﻨﻬﺎ ﺍﺑﺮﺍﺯ &= #65227;ﺎﻃﻔﻰ ﻭﺳﻤﭙﺎﺗﻴک ﻤ= 5268;ﺪﺍﻧﻴﻢ.ﻫﻤﺎʌ= 53; ﻋﺸﻘﻬﺎﺋﻰ که = 575;ﺣﺴﺎﺳﻰ ﻭ ﻏﻴﺮ ﻣﺎﺩﻯ ﺍ= ﺳﺖ ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺑ&= #65166;ﺣﮑﻢ ﻋﻘﻞ ﺧﻮﻳﺶ ﺩﻧ&= #65170;ﺎﻝ ﻣﻴﺸﻮﺩ.ﻭﻟﻰ ﻋ&= #65166;ﻃﻔﻪ ﺣﻘﻴﻘﻰ،ﺍﺣﺴA= 166;ﺳﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺍ&= #65187;ﺴﺎس ﻣﺎﺩﻯ ﺍﺳﺖ.ﻳﺎ = ﻫﻤﺎﻥ ﺍﺣﺴﺎﺳﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺳﺎﻟﮑﺎﻥ، ﮐﻪ &#= 65193;ﺭ ﻫﻨﮕﺎﻡ ﺷﻬﻮﺩ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺟﺪﻳﺪ ﺩ&= #65165;ﺭﻧﺪ. ﮐﻪ ﻫﻤﺎﻥ ﻓﻌﻞ = ﻭ ﺷﻐﻠﻰ ﺍﺳﺖ،ﮐ= 5258; ﺳﺎﻟﮑﺎﻥ ﻭ ﻋﺎ&= #65197;ﻓﺎﻥ ﺍﺯ ﺁﻥ ﻣﻴﮕﻮﻳ&= #65256;ﺪ ﮐﻪ ﻧﻮﻋﻰ ﺗﻤﺎ&= #65267;ﻞ ﺑﺪﺭﻙ ﻭﻗﻴﺎس &#= 65192;ﻮﺩ ﺑﺎ ﺍﺭﺯﺷﻬﺎ ﺍ&= #65203;ﺖ،ﮐﻪ ﻣﻨﺠﺮ ﺑﺪﺭﻙ ﺣ&= #65240;ﺎﺭﺕ ﺍﺭﺯﺵ ﻓﻌﻞ ﺧﻮ&= #65193;ﻣﺎﻥ ﻣﻴﺸﻮﺩ.ﺣﺘﻰ ﺍ&= #64404;ﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ </spa= n>ﺑﺎﺷﻨﺪ.ﻭ ﺁA= 267;ﺎ ﻋﺸﻖ ﺑﺮ ﺗﻀﺎﺩ = ﻭ ﺍﺧﺘﻠﺎﻑ ﺍﺳﺘ&#= 65262;ﺍﺭ ﺍﺳﺖ،ﻭ ﻳﺎ ﺑﺮ&#= 65165;ﺳﺎس ﺗﺸﺎﺑﻪ ﻭﻫﻢ ﺳ&= #65256;ﺨﻴّﺖ ﺩﺭ ﻣﻐﻨﺎﻃﻴس &#= 65261; ﻣﺤﺒّﺖ ﺍﺯ ﻋﺸ&#= 65238; ﺷﻴﺮﻳﻦ ﺩﺭ ﺩﻭ = ﻗﻄﺐ ﻣﺘﻀﺎﺩ ﺍﺳﺖ.ﻭ&= #65247;ﻰ ﺩﺭ ﺍﻭﻟﻴﺎی ا= 5247;ﻬﻰ ﻋﺸق ﺮﺍ ﺑﺮ ﺍﺳ&= #65166;س هم ﺳﻨﺨﻴّﺖ ﻭA= 251;ﺎﻫﻴّﺖ ﻣﻘﺎم ﺮﻭﺣﻰو = 5203;ﻄﺢ ﻋﻘﻠﻰﻭ ﺗﺸﺒّ= 5258; ﺍﺧﻠﺎﻗﻰ ﺑﺎ ﺳ&= #65166;ﻟﻚ ﻭﻣﺴﺘﻌﺪﺍﻥ ﻣ&#= 65268;ﻴﺎﺑﻨﺪﮐﻪ ﺟﺬﺏ ﻫﻢ ﻣﻴﺸﻮ&= #65255;ﺪ.ﻣﻰ ﭘﺮﺳﻨﺪ ﺍﻳﺎ ﻋ&= #65208;ﻖ ﻫﻤﺎﻥ ﺧﻮﺩﺧﻮ&#= 65165;ﻫﻰ ﻭ ﺣُﺐّ ﺫﺍﺕ ﺩ&#= 65197; ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ&#= 1548;ﮐﻪ ﺑﻘﺎﻯ ﺫﺍﺕ ﻭﺯ&= #65255;ﺪﻩ ﺑﻮﺩﻥ ﺩﺭ ﻫﻤﻪ = ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴﺖ.ﮔﻮﺋﻰ ﺍﻳ&= #65254; ﺍﻧﮕﻴﺰﻩ ﺫﺭﺍ&#= 65173; ﻭﺟﻮﺩ ﻫﺮ ﻣﻮﺟ&= #65262;ﺩ ﺭﺍ ﺑﻬﻢ ﭼﺴﺒﺎ&= #65255;ﻴﺪﻩ ﻭ ﺩﻭﺧﺘﻪ ﺍﺳﺖ&= #1548;ﻭ ﻣﻠﺎﻁ ﻗﻴّﻮﻣ= 5268;ّﺖ ﻭ ﺗﺸﮑّﻞ ﻗﻮﺍ&#= 65249; ﻧﻮﻋﻰ ﻳﻚ ﻣﻮﺟ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ.ﺑﻌﺪ &= #65235;ﻠﺎﺳﻔﻪ ﻭﻗﺘﻰ ﺍﺯ ﺧﺪﺍ = ﺩﻭﺭﺗﺮ ﺷﺪﻧﺪ، ﭼﻮﻥ ﻋ&#= 65208;ﻖ ﺍﻟﻬﻰ ﺭﺍ ﻧﺎﺩ&= #65267;ﺪه گرفته اﻧﺪ، ﻭ= ﺑﻔﮑﺮ ﺭﺳﻴﺪﻥ ﺑﺪﺍﻥ &= #65255;ﺒﻮﺩﻧﺪ ﺍﮐﺘﻔﺎ ﺑﻬﺴﺘ&#= 65264; ﻫﺎﻯ ﻣﺠﺎﺯﻯ ﮐ&= #65198;ﺩﻩ ﻣﻰ ﭘﺮﺳﻨﺪ،ﺁ= 5267;ﺎ ﺍﻳﻦ ﭼﻨﻴﻦ ﻋﺸ&= #65238; ﻣﺎ ﺑﺮﺗﺮﻳﻦ ﺩ&= #65197;ﺟﻪ ﺍﺳﺖ؟ ﻭ ﺧﻴﻠﻰ &= #65227;ﺸﻘﻬﺎ ﺑﻨﻈﺮ ﻭﻧﮕﺎﻩ &= #65165;ﻭﻝ ﺑﺴﺘﮕﻰ ﺩﺍﺭﻧ&#= 65194;. ﺯﻳﺮﺍ ﺍﻳﻦ ﺳﻤ&= #64345;ﺎﺗﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻧﺴﺎﻥ ﺍﺳﺖ،ﮐﻪ ﺳﻮﮊ= 5259;ﺎﻯ ﺭﺍ ﺩﺭﻧﮕﺎﻩ ﺍ&= #65261;ﻝ ﻋﺎﺷﻖ ﻣﻴﺸﻮﺩ. = ﮔﻮﺋﻰ ﭘﻴﭻ ﻭﻣﻬﺮﻫﺎ&#= 65263; ﻫﺴﺘﻨﺪ،ﮐﻪ ﻣ= 4401;ﻤّﻞ ﻫﻤﺪﻳﮕﺮ ﻣﻴﺒ&#= 65166;ﺷﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻧ&= #65224;ﺮﺍﻭﻝﻋﺎﺷﻖ ﻣﻴﺸﻮﻧﺪ،ﮐﻪ = 5191;ﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﭼﻨﺎ&#= 65253; ﺻﺤﻨﻬﺎﻯ ﺁﺳﻤ&#= 65166;ﻧﻰ ﻭ ﻓﺎﻧﺘﺰﻯ ﻭﺍ&= #65235;ﺴﺎﻧﻬﺎﻯ ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ = ﻣﻨﺎﺳﺐ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺑﻮﻯ ﻣﻌﺮﻓ&= #65264; ﻣﻴﻨﻤﺎﻳﺪ، ﻭ &#= 65193;ﺭ ﺍﻋﻤﺎﻕ ﻭﺟﻮﺩ&#= 65205; ﻧﻘﺶ ﻣﻰ ﺑﻨﺪﺩ.= ﻭﭼﻮﻥ ﭘﻴﺮ ﺍﻟﻬﻰ ﺭﺍ = ﺩﺭ ﺟﻬﺎﻥ ﻳﺎﻓﺖ،= 5169;ﺎ ﻧﻈﺮ ﺍﻭﻝ ﺍﻭﺭ&= #65165; ﻫﻤﺎﻥ ﻣﻴﻴﺎﺑ&#= 65194;،ﮐﻪ ﺩﺭ ﺭؤﻳﺎ ﺩﻳﺪ&#= 65257; ﺍﺳﺖ ﮔﺮﭼﻪ ﭼﻨ&= #65194; ﺁﺯﻣﺎﻳﺶ ﻧﻴﺰ &= #65169;ﻬﻤﺮﺍﻩ ﺩﺍﺭﺩ،ﮐﻪ ﻋﻠ= 5166;ﺋﻢ ﺍﻳﻦ ﭘﻴﺮ ﺩﺭ ﺭ= ؤﻳﺎ ﺩﻳﺪﻩ ﺷﺪه اﻧ= 5194;. ﺁﻧﮕﺎﻩ ﻫﺮﮔﺰ &= #65175;ﻮﺟّﻪ ﺑﺎﻣﻮﺭ ﺍﻃﺮﺍ&#= 65233; ﭘﻴﺮﺧﻮﺩ ﻧﺪﺍ&#= 65197;ﺩ،ﮐﻪ ﺩﺭ ﻓﻘﺮ ﻭ ﺳﺎﺩ= ﮔﻰ ﻭ ﮊﻭﻟﻴﺪﮔﻰ،= 5261;ﺣﺘی ﺒﻤﺤﻴﻂ ﺩﻳﻨﻰ &= #65261;ﻣﺬﻫﺒﻰ ﺍﻭ ﮐﺎﺭﻯ ﻧﺪﺍ&= #65197;ﺩ. ﮐﻪ ﺁﻳﺎ ﻋﺒﺎﺩ&= #65175;ﻰ ﻫﻢ ﺩﺍﺭﺩ ﻳﺎ ﻧ= ﺪﺍﺭﺩ.ﻭ ﺣﺘﻰ ﺑﺮﺍﻯ ﺗﻮ&= #65183;ّﻪ ﻋﻘﻠﻰ ﮐﺎﻓﻰ ﺩ&= #65197; ﺩﻝ ﺧﻮﺩ ﭘﻴﺪﺍ = ﻣﻴﮑﻨﺪ.ﺍﻣﺎ ﺍﻧﺴﺎﻧﻬﺎی ﺁ= 5247;ﻮﺩﻩ ﺗﺮ ﺷﺪﻩ،ﮐﻪ ﺑ&#= 65198;ﺍﻯ ﻣﺴﺨﻬﺎﻯ ﻋﻤﻴ&#= 65238; ﺗﺮ ﺣﻴﻮﺍﻧﻰ ﭘ&= #65268;ﺶ ﺭﻓته اﻧﺪ،ﺑ᥵= 6;ﺪﺑﻴﺮ ﺍﻟﻬﻰ ﻭ ﺷﺄﻥ ﻣ= ﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻋﺸﻖ ﺑﻤﺮﮒ ﭘﻴ&= #65194;ﺍ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺍ&= #64404;ﺮ ﺯﻭﺩﺗﺮ ﺑﻤﻴﺮ&#= 65255;ﺪ،ﮐﻤﺘﺮ ﻓﺴﺎﺩ ﺑﻴﺸﺘﺮ &= #65261; ﮔﻨﺎﻩ ﺗﺎﺯﻩ،= 5261; ﻗﻬﻘﺮﺍﻫﺎﻯ ﺷ&#= 65194;ﻳﺪﺗﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;. ﻭﻟﻰ ﺍﻳﻦ ﻣﺮﮒ = ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺳﺎﻟﮑﺎﻥ،ﮐﻪ = 5169;ﻘﺼﺪ ﺭﺳﻴﺪﻥ ﺑﺠﺎﻧ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65198;ﻭﻧﺪ،ﺷﺒﺎﻫʋ= 76;ﻰ ﻧﺪﺍﺭﺩ.ﻫﻴﭻ ﻣ&= #65262;ﺟﻮﺩﻯ ﺣﺎﺿﺮ ﺑﻤﺮﮒ ﻧ&= #65268;ﺴﺖ، ﻣﮕﺮ ﺍﻳﻦ ﺑﻴﻤ&= #65166;ﺭ ﺭﻭﺍﻧﻰ ﮐﻪ ﺷﺘ&= #65166;ﺏ ﺳﺮﺍﺯﻳﺮﻯ ﺳﻘ&#= 65262;ﻁ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺩ&= #65165;ﺭﺩ.ﻭﺭﺍﻩ ﺣﻞ ﻣﺸﮑﻠﺎﺕ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭﻣﺮﮒ ﺧﻮﻳﺶ &= #65251;ﻴﺪﺍﻧﺪ.ﻭ ﻳﺎ ﺍﻧﺴﺎﻥ ﺍﻟ&= #65260;ﻰ ﻭﮐﺎﻣﻠﻰ ﻭﺷﺎ&#= 65259;ﺪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65191;ﻮﺩ،ﮐﻪ ﺑﺮﺍﻯ ﻣﺮ= ;ﺩﻥ ﺁﻣﺎﺩﻩ ﺍﺳﺖ ﻭ = ﺗﺮﺳﻰ ﻧﺪﺍﺭﺩ، ﺗﺎ ﺑ&#= 65262;ﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺧﻮ&= #65267;ﺶ ﺑﺮﺳﺪ. ﻭ ﺳﺎﻟﮑ= ﺎﻥ ﺩﺭ ﺷﺮﻑ ﺷﻬﻮﺩ = ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﺑﺨﺼﻮﺹ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ،ﮐﻪ ﻣﺮﮒ ﻗﺒﻞ &= #65165;ﺯ ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﺑ&= #65166;ﺍﺳﺘﻀﻌﺎﻑ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﺑ&= #64345;ﺎﻯ ﻣﺮﮒ ﻣﻴﺮﺳﺎﻧ&#= 65256;ﺪ،ﺧﺼﻮﺹ ﻭﻗﺘﻰ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﻭﻳﺎ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺍﻭﺩﺳﺘﻮﺭ ﺁﻧ&#= 65198;ﺍ ﺑﺪﻫﻨﺪ،ﮐﻪ ﺁ= 5191;ﺮﻳﻦ ﺁﺯﻣﺎﻳﺶ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ.ﻭﮔﺎﻫﻰ ﺩ&= #65197; ﺭؤﻳﺎﻫﺎ ﺍﻳﻦ &#= 65251;ﺮﮒ ﻗﺒﻞ ﺍﺯﻣﺮﮒ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ، ﮐﻪ ﺗ&#= 65198;س ﺁﻧﺮﺍ ﻧﺪﺍﺭﻧ&#= 65194;. ﭘﺶ ﺍﺯ ﺭؤﻳﺎﻯ &= #65191;ﻮﺩ ﻧﻴﺰﺧﺎﺭﺝ ﻧﻤ&#= 65264; ﮔﺮﺩﻧﺪ.ﻭ ﭼﻮﻥ = ﺍﺯ ﺍﻳﻦ ﺧﻮﺍﺏ ﻣﺮ&= #64402; ﺑﻴﺪﺍﺭ ﺷﻮﻧﺪ&#= 1548;ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺁﻏﻮﺵ ﭘ= ﻴﺮﺍﻟﻬﻰ ﺧﻮﻳش ﻤﻴﻴﺎﺑ= 5256;ﺪ. ﮐﻪ ﺷﺮﺍﺏ ﺻﺒﻮ&= #65187;ﻰ ﻭﺗﻘﻮﻳﺖ ﺟﺴﻤ&#= 65264; ﺭﺍ ﻣﻴﻨﻮﺷﺎﻧ&#= 65194; ﻭ ﺑﻮﺳﻪ ﺗﺒﺮﻳ&= #65242; ﭘﻴﺮ ﺩﺍﺭﺩ.ﻭ ﻳ= ﺎ ﺍﻳﻨﮑﻪ ﭼﻮﻥ<sp= an dir=3DLTR> </spa= n>ﺑﻴﺪﺍﺭ ﻣﻴʌ= 08;ﻮﻧﺪ،ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﺮ&= #65165;ﻯ ﺟﻬﺎﻧﻴﺎﻥ ﮔﺬ&#= 65207;ﺘﻪ، ﮐﻪ ﻭﺍﻟﺪﻳﻦ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺯ = ﺗﻮﻟﺪ ﻃﻔﻞ ﺍﺳﺘﻘﺒﺎ&#= 65245; ﻣﻴﮑﻨﻨﺪ،ﻭ ﺭ= 5261;ﺯﻯ ﺍﺯ ﻧﻮ ﺩﺍﺭﻧﺪ.= ﻭﺁﻣﻮﺯﺷﻬﺎﻯ ﺟﺪﻳﺪ ﻭﻣﻄﺎﻟ&#= 1576; ﺪﻳﮕﺮ.ﻭﺣﺘﻰ ﺑ&= #65198;ﺧی اﺯ ﺍﻳﻦ ﺍﻃﻔﺎ&#= 65245; ﻣﺘﻮﻟﺪ ﺩﺭ ﻧﺴ&= #65190; ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑ&= #65268;ﺎﺩ ﻭﺍﻟﺪﻳﻦ ﺗﻮﻟ&#= 65194; ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﻣ&= #65264; ﺍﻓﺘﻨﺪ.ﻭ ﻣﻨّ&#= 64401;ﺮ ﻭﺍﻟﺪﻳﻦ ﺗﺎﺯ&#= 65257; ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;.ﻭ ﺍﻳﻦ ﺧﺎﻃﺮﺍﺕ&#= 1548;ﺑﺨﺎﻃﺮ ﺭﺧﺪﺍﺩﻫﺎﻯ ﻋ&#= 65252;ﻴﻖ ﺩﺭﺩﻧﺎﻙﺗﻮﻟ= 5194;ﭘﻴﺸﻴﻦﺍﺳﺖ.</spa= n> ﺑﺤ= ث ﻓﻠﺴﻔﻰ ﮐﻪ ﺳﻮﺩﻯ ﻧﺪﺍ&= #65197;ﺩ،ﻭﻟﻰ ﺑﺤث ﻋﻠﻤﻰ ﻫﻤ&#= 64381;ﻨﺎﻥ ﭘﻴﺶ ﻣﻴﺮﻭﺩ. ﻭ= ﺍﺯ ﻣﮑﺎﻧﻴﺰﻡ ﻋﺸ&#= 65238;، ﻣﺎﻧﻨﺪ ﺧﻮﺍﺏ &= #65261;ﺩﻳﮕﺮ ﺍﺣﻮﺍﻝ ﺭﻭﺍﻧ&#= 65264;،ﭼﻮﻥ ﻓﮑﺮ ﻭ ﻃﺮﺯ ﻋﻤ= ﻞ ﺫﻫﻦ، ﺩﺭ ﺣﺎﻝ &= #65175;ﺤﻘﻴﻖ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻣث&#= 1576;ت ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺑﺎﺷﺪ.ﻭﻟﻰ ﺑﺮ&= #65165;ﻯ ﻣﺴﺘﻌﺪﺍﻥ &#= 65203;ﻠﻮﻙ ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264;، ﻧﺒﺎﻳﺪ ﻣﻨﺘﻈ&#= 65198; ﻧﺘﺎﻳﺞ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﺷﻨﺪ،ﮐﻪ ﺗ= 5166; ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ &= #65193;ﻳﮕﺮ ﻧﻴﺰ ﮐﺎﺭ ﻋﻠﻢ = ﺗﮑﻤﻴﻞ ﺷﺪﻧﻰ ﻧﻴﺴﺖ. ﻭ= ﺍﻣﻮﺭ ﺭﻭﺣﻰ ﻭﺍﻟﻬﻰ &= #65255;ﻴﺰ ﻣﺪﺍﻡ ﭘﻴﭽﻴﺪ&#= 1607; ﺘﺮ ﻣﻴﮕﺮﺩﺩ.ﻭ&= #65259;ﻤﭽﻨﺎﻥ ﺗﺤﻘﻴﻘﺎﺕ ﻋﻠ&#= 65252;ﻰ ﻋﻘﺐ ﻣﻴﻤﺎﻧﺪ. = ﺳﻌﻰ ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﻣ&= #65256;ﺸﺄ ﻋﺸﻖ ﺭﺍ ﺑﻴﺎﺑ&= #65256;ﺪ،ﮐﻪ ﻫﻤﺎﻥ ﮐﻤﺒﻮﺩ &= #65259;ﺎﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺍﻭ ﻣﻴﺒﺎﺷﺪ<sp= an dir=3DLTR>. ﻭ ﺍﺭﺯʌ= 07;ﻬﺎ ﻭﻧﻘﺶ ﻋﺸﻖ ﺩﺭ = ﺯﻧﺪﮔﻰ ﺣﺎﻝ ﻭﺁﻳﻨﺪﻩ&#= 1548; ﺁﻏﺎﺯ ﭘﻴﺪﺍﻳ&#= 65206; ﻋﺸﻖ، ﻭﺗﻮﻟﺪ= 5261; ﻣﺮﮒ ﻋﺸﻖ ﻫﺎﻯ = ﻏﻴﺮ ﺍﻟﻬﻰ.ﻭﺣﺘﻰ ﮔ&= #65166;ﻫﻰ ﻋﺸﻖ ﺍﻟﻬﻰ ﺑﺎ = ﻓﺮﻳﺐ ﮐﺎﺭﻯ ﺁﺧﻮﻧﺪ&#= 65259;ﺎﻯ ﺃﻫﺮﻳﻤﻨﻰ ﻭﮐ&#= 65252;ﺒﻮﺩﻫﺎ ﻭﻣﻌﺎﻳﺐ ﺯﻳﺎ&#= 65193; ﺭﻭﺍﻥ ﺷﺨﺺ، ﺍ&#= 64404;ﺮ ﭘﻴﻤﺎﻥ ﺍﻟﻬﻰ &= #65193;ﺍﺭﻧﺪ،ﭘس ﻗﻬﻘﺮﺍﺋﻰ ﺗﺮ &= #65191;ﻮﺍﻫﻨﺪ ﺑﻮﺩ ﮐﻪ ﻣﻨﺎﻓ&= #65238; ﻭ ﭘﻴﻤﺎﻥ ﺷﮑﻦ = ﻭ ﻣﻘﺘﺼﺪ ﺑﺎ ﻣﻘ&= #65166;ﺻﺪ ﺩﻧﻴﻮﻯ ﻭ ﺟﺎﺳ&= #65262;ﺳﻰ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗ&#= 65208;ﺮﻯ،ﺩﺭ ﺑﻴﻦ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻭ ﭘﻴﺮﻭﺍﻥ ﺁﻧ&= #65260;ﺎ ﻗﺮﺍﺭﻣﻴﮕﻴﺮ= 5255;ﺪ.ﺗﺎ ﭼﮕﻮﻧﻪ ﺁﻧﺎﻥ &= #65197;ﺍ ﮐﺸﺘﺎﺭ ﻭﺗﮑﻔ&#= 65268;ﺮ ﻭ ﭘﺮﻳﺸﺎﻥ ﻧﻤ&= #65166;ﻳﻨﺪ.ﻭ ﻧﻴﺰ ﺧﻴﻠﻰ ﺍﺯ = ﺍﻣﻮﺭ ﺩﻳﮕﺮ ﻋﺸﻖ ﺑﺎ&= #65267;ﺪ ﺗﺤﻘﻴﻖ ﻋﻠﻤﻰ &= #65169;ﺸﻮﺩ.ﻭﻟﻰ ﺑﻬﺘﺮ ﺍﺳﺖ ﺗﺤ&= #65240;ﻴﻖ ﺳﻠﻮﮐﻰ ﻧﻤﻮﺩ &= #65261; ﺗﻔﺎﻭﺗﻬﺎﻯ ﻋ&#= 65208;ﻘﻰ ﻭ ﮐﺸﺸﻬﺎ ﺭﺍ ﺩ= ﺭ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍ&= #65253; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65170;ﻴﻨﻨﺪ. ﻣﻴ= ﭙﺮﺳﻨﺪ ﺁﻳﺎ ﻋﺸﻖ ﮐﻮﺭ = ﺍﺳﺖ،ﻳﻌﻨﻰ ﻋﺸﻖ ﻋﻘﻞ ﻧﺪﺍ&= #65197;ﺩ؟ﻳﺎ ﺣﺘﻰ ﻋﻘﻞ ﺟﺰﺋ&= #65264; ﻓﻌﻠﻰ ﺭﺍ ﻧﻴﺰ = ﮐﻮﺭ ﻣﻴﻨﻤﺎﻳﺪ.ﭼﻮ&#= 65253; ﻫﻴﺠﺎﻥ ﻋﺸﻖ ﺳ&= #65198; ﻣﻴﺮﺳﺪ،ﺁﻧﮕA= 166;ﻩ ﻧﻤﻴﺘﻮﺍﻥ ﺍﺭ&#= 65199;ﻳﺎﺑﻴﻬﺎ ﺭﺍ ﻧﻤﻮﺩ. ﭼﻮﻥ= ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺭؤﻳﺎ ﻣﺮﺍ&#= 65175;ﺐ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ &#= 65191;ﻮﺩﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ،ﻭ= 5193;ﺭ ﺷﺮﺍﻳﻄﻰ ﻣﻴﺒ&#= 65268;ﻨﻨﺪ ﮐﻪ ﻋﺸﻖ ﺍﻟﻬﻰ = ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺍﺯ ﻋﻘﻞ ﮐﺎﺭﻯ = ﺳﺎﺧﺘﻪ ﻧﻴﺴﺖ. ﭘس ﻋﻘﻞ = ﮐﻮﺭ ﻧﻴﺴﺖ،ﻭﻟﻰ ﻋ= 5240;ﻠﻬﺎﻯ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻓ&= #65228;ّﺎﻝ ﺗﺮﻧﺪ.ﻭﻋﻘل ﺒ&#= 65204;ﻮﻯ ﻧﺘﻴﺠﻪ ﺭﻭﺍﻧ&#= 65260;ﺎﻯ ﺍﻣّﺎﺭﻩ ﺁﻟﻮ= 5193;ﻩ ﺍﺳﺖ.ﭼﻮﻥ ﻧﻴﺮ&= #65261;ﻯ ﻋﻘﺪﻩ ﻫﺎ ﺑﺮﺗ&= #65198; ﺍﺯ ﻧﻴﺮﻭﻯ ﺍﺣ&= #65176;ﻤﺎﻟﻰ ﻋﻘﻞ ﺟﺰﺋﻰ ﻣﻴ&= #65170;ﺎﺷﺪ ﻭﺳﺎﻟﮑﺎﻥ ﺑﺎ &= #65255;ﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ ﻋﻘﻞ ﻣ&= #65166;ﺩﻯ ﺧﻮﺩ ﺩﺭﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﻋ&= #65240;ﻠﻬﺎﻯ ﺑﺎﻟﺎﺗﺮ ﻭﻧﻴ&#= 65198;ﻭﻣﻨﺪ ﺗﺮ ﺭﺍ ﻣﻴﻴﺎﺑ&= #65256;ﺪ . ﻭﻳﺎ ﻣﻰ ﭘﺮﺳﻨ= ;ﺪ،ﺁﻳﺎ ﻋﺸﻖ ﻋﻤﺮ ﮔﻞ ﺭ= ﺍ ﺩﺍﺭﺩ، ﮐﻪ ﺯﻳ&#= 65170;ﺎ ﻭﻟﻰ ﻧﺎﭘﺎﻳﺪ&#= 65165;ﺭ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﺍ&= #64404;ﺮ ﺍﻧﺴﺎﻥ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﻋﺸﻖ ﻫﺎ ﺑﺎﻟﺎ = ﺑﺮﻭﺩ،ﻣﺮﮒ ﻋﺸﻖ ﺧﻮﺩﺭﺍ ﺧ&= #65262;ﺍﻫﺪ ﺩﻳﺪ.ﺩﺭ ﺍﻣﻮﺭ = ﻋﺎﻃﻔﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻭﻟﻰ ﻋﺎ&= #65239;ﻞ،ﻭﺑﺎ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= 5263; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻗ&= #65170;ﻠﻰ،ﺧﻮﺍﻫﻨʋ= 94; ﺗﻌﺎﻟﻰ ﻣﺮﺍﺗ&#= 65168; ﻋﺸق اﻟﻬﻰ ﺭﺍ &#= 65165;ﺣﺴﺎس کند . ﻭﻟﻰ ﺩﺭ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ،ﺳﺎﻟﻚ = 5211;ﺎﺩﻕ ﻋﺸﻖ ﺍﻟﻬﻰ ﻫﺮ&= #64404;ﺰ ﻣﺮﮒ ﻧﺪﺍﺭﺩ.ﻭ&= #65251;ﺪﺍﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ،ﮐﻪ ﻋﻤﻠﺎ ﮔﻞ ﺩﻳﺪ&= #65257; ﻣﻴﺸﻮﺩ ﻣﺮﮒ ﻧ&= #65194;ﺍﺭﺩ.ﮐﻪ ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ &= #65261;ﮔﻞ ﺯﻳﺒﺎﺗﺮ ﻣﻴﺮ&#= 65203;ﺪ. ﺑﺎﺯ ﺧﻮﺩ ﺷﺎﻫ&= #65194; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁ&= #65253; ﮔﻠﻬﺎﻯ ﺷﻬﻮﺩ&#= 65263; ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65207;ﺖ.ﻭﺗﺮﻙ ﻋﺎﺷﻘﺎﻧﻪ ﻋﺸ&#= 65238; ﻗﺒﻠﻰ ﻣﻴﮑﻨﺪ &= #1548;ﮐﻪ ﺑﻌﺸﻖ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﻰ ﺭﺳﺪ.ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﻋﺸﻖ ﻗﺒﻠﻰ،ﺧ= 5262;ﺩ ﻣﻮﺍﻓﻖ ﻭﻣﺸﻮ&#= 1617;ﻕ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ&#= 1548;ﺑﺮﺍﻯ ﺭﻓﺘﻦ ﺑﻌﺸﻖ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﭘﻴﺮ ﺍﻟﻬﻰ ﮐﻪ = ﺯﻣﺎﻥ ﻧﺴﺒﺘﺎ ﺩﺭﺍﺯ&#= 65263; ﻣﻮﺭﺩ ﻋﺸﻖ ﻭﺭ&= #65199;ﻯ ﺳﺎﻟﻚ ﺑﻮﺩﻩ،= 4344;س ﺍﺯ ﺷﻬﻮﺩ ﺩﻭﻡ = ﻭ ﺑﺎﻟﺎﺗﺮ،ﺣﺘA= 264; ﺑﺎ ﺗﺮﻙ ﻋﺸﻖ ﻭ= ﺭﺯﻯ ﺑﺎ ﭘﻴﺮ ﺩﺭ ﺗﻮ= ﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ،ﺑﺎﺯ = 5251;ﺤﺒﻮﺏ ﺗﺮ ﺳﺎﻟﻚ ﻣﻴﮕ&= #65198;ﺩﺩ،ﮐﻬﺒﺎ ﻋﺸﻘﻬﺎﻯ ﺍﻟﻬ&#= 65264; ﺟﺪﻳﺪ ،ﻣﺮﺍﺗ= 5168; ﻋﺸﻘﻬﺎﻯ ﻗﺒﻠ&#= 65264; ﻧﻴﺰ ﻧﻴﺮﻭﻣﻨ&#= 65194;ﺗﺮ ﻣﻴﺸﻮﻧﺪ ﮔﻮﺋ&#= 65264; ﻫﻤﻪ ﻳﮑﻰ ﻫﺴﺘ&= #65256;ﺪ،ﮐﻪ ﺭﺷﺪ ﻳﺎﻓﺘﻪ ﺍ&= #65255;ﺪ. ﺩﺍﺳﺘﺎﻥ ﻧﺎﺳ&#= 65190; ﻭﻣﻨﺴﻮﺥ ﺩﺭ ﻗ&= #65198;ﺁﻥ ﺑﺮﺧﻰ ﺁﻳﺎت ﻘ&#= 65198;ﺁﻧﻰ ﻧﻴﺴﺖ ﮐﻪ ﻣﻨﺴ&= #65262;ﺥ ﻭﺑﺎﻃﻞ ﺷﺪﻩ ﺑ&= #65166;ﺷﻨﺪ.که ﻨﻪ ﭘﻴﺎﻣﺒﺮ ﻭ&= #65255;ﻪ ﺍﻣﺎﻣﺎﻥ ﻭﺍﻭ&#= 65247;ﻴﺎﻯ ﺑﻌﺪﻯ،ﺍﻳﻦ ﺁ= 5267;ﺎﺕ ﻣﻨﺴﻮﺥ ﺭﺍ ﻣﺸ&= #65192;ﺺ ﻧکردند ﮐﻪ ﺩ᥷= 7; ﻗﺮﺁﻥ ﺫﮐﺮﻯ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ.ﻭﻟﻰ ﺍ&= #65267;ﻦ ﻗﺎﺿﻴﺎﻥ ﺷﺮﻉ &= #65183;ﺎﻫﻞ ﻫﺴﺘﻨﺪ ﮐﻪ ﻣﺸ&= #65198;ﮐﺎﻧﻪ ﮐﺎﺭ ﺧﺪﺍ ﺭﺍﺩ&= #65197;ﻣﺘﻔﺎﻭت ﻤﻴﮑﻨﻨﺪ.ﻭ ﺍﺣ&= #64401;ﺎﻡ ﻗﻀﺎﺋﻰ ﻣﻴﺪﻫ&#= 65256;ﺪ، ﻭﻣﺨﺎﻟﻔﺖ ﺑﺮ&#= 65191;ﻰ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ &= #65197;ﺍ ﺑﺨﺎﻃﺮ ﻣﻨﺴﻮ&#= 65189; ﺷﺪﻩ ﻣﻴﺪﺍﻧﻨ&#= 65194;.ﮐﻪ223 ﺁﻳﻪ ﻗﺮﺁﻥ،ﻭ= ;ﻫﻤﮕﻰ ﺑﺎ ﺁﻳﻪ ﺳﻴﻒ ﻭ= ﮐﺸﺘﺎﺭ،ﮐﻪ ﻣﻮﺭﺩ ﻋﻠﺎﻗﻪ &= #65191;ﻠﻔﺎﻯ ﺍﺳﻠﺎﻣی ﻮﻟﻰ &#= 65231;ﻴﺮ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﻣ&= #65256;ﺴﻮﺥ ﮔﻔته اﻧﺪ.ﻭﻟA= 264; ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩ ﺍﻟﻬﻰ ﺳﺎ= ﻟﮑﺎﻥ ﺍﺳﺖ ﮐﻪ ﭼﻮﻥ ﺷ= ﻬﻮﺩ ﺟﺪﻳﺪ ﻣﻮﺭﺩ ﺭ&= #1572;ﻳﺎﻯ ﺳﺎﻟﻚ ﻗﺮﺍﺭ ﮔ&= #65198;ﻓﺖ، ﺗﻮﺳّﻞ ﺑﺎ ﺷﻬ&#= 65262;ﺩ ﻗﺒﻠﻰ ﮐﻨﺎﺭ ﮔ&= #65196;ﺍﺭﺩﻩ ﻣﻴﺸﻮﺩ.ﻗﺮﺁﻥ &= #65197;ﺍ ﭘﻴﺎﻣﺒﺮ ﻧﻨﻮ&#= 65207;ﺖ ﻭﺳﺎﻟﻬﺎ ﺑﻌﺪ&#= 1548;ﻋﻤﺮ ﻭﻋثماﻥ ﺟﻤﻊ A= 153;ﻭﺭﻯ ﺑﺴﻠﻴﻘﻪ ﺧﻮﺩ &= #64400;ﺮﺩﻧﺪ.ﮐﻪ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ ﺩﺭ ﻧﻬﺼﺪ ﺟﺎﻯ = ﻗﺮﺁﻥ ﺣﺬﻑ ﻭ ﺍﺿﺎﻓﺎ&= #65173; ﻭ ﺗﻐﻴﻴﺮ ﻭﺗﺒ&= #65194;ﻳﻞ ﻧﻤﻮﺩﻧﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﺁﻳﺎﺗﻰ ﮐﻪ ﺻﺤ&= #65170;ﺘﺎﺯ ﮐﺸﺘﺎﺭ ﺍﺳﺖ،= 5203;ﺎﺧﺘﻪ ﺍﻳﻦ ﺧﻠﻔﺎ ﻣﻴ&= #65170;ﺎﺷﺪ.ﺁﻳﻪ ﻫﻤﺎﻥ ﻟﻔﻆ ﻓﺎ&= #65197;ﺳﻰ ﺩَﺭﻯ ﻗﻮم ﻘﺮ= 5267;ﺶ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ ﺍﺳﺖ،ﮐﻪآیت (ʋ= 53;ﻳﺪ) ﻣﻌﻨﻰ ﻣﻴﺪﻫﺪ.&= #65267;ﺎ ﻫﻤﺎﻥ ﺭﺳﻴﺪﻩ &= #65259;ﺎﻯ ﺍﻟﻬﻰ.ﻧﻪ ﻓﻘﻂ = ﺁﻳﺎﺕ ﮐﺘﺎﺏ ﻗﺮﺁﻥ ﺑ&= #65248;ﮑﻪ ﺁﻳﺪﻫﺎﻯ ﺷﻬﻮ&#= 65193;ﻯ ﺳﺎﻟﮑﺎﻥ ﻭ ﺍﻟ&= #65260;ﺎﻣﺎت ﻤﺪﺍﻡ ﺭﺳﻴﺪﻩ &= #65165;ﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;، ﻭﺑﺮﺍﻯ ﺍﻣﻮﺭ &= #65203;ﻠﻮﮐﻰ ﺳﺎﻟﮑﺎﻥ ﺁﻧﻬ&#= 65166; ﻭﺗﺎ ﻭﻗﺘی که = 5200;ﻧﺪه ﺒﺎﺷﻨﺪ.ﻭﺑﺮﺍ&#= 65263; ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﻗﺎﺑﻞ ﺍﺟﺮﺍ ﻧ&= #65268;ﺴﺘﻨﺪ.ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺗﺎ&#= 65199;ﻩ ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪ&#= 65257; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺑﺎﻳﺪ ﺍﺭ&= #65165;ﺋﻪ ﺑﺪﻫﻨﺪ.ﻭﺍﻟّ= 5166; ﻣﻴﺸﺪ ﮐﻪ ﺑﺪﺳ&= #65176;ﻮﺭﺍﺕ ﺩﻳﻨﻰ ﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ ﭘﻴﺸﻴﻦ ﻧﻴﺰ ﻋ&= #65170;ﺎﺩﺕ ﮐﺮﺩ.ﻭﻟﻰ ﺗﻨﻬ&= #65166; ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭ ﺳﻄﺢ ﻋﻘﻠﻰ = ﻭ ﺍﺣﻮﺍﻟﻰ ﻣﺮﺑ&#= 65262;ﻃﻪ ﻣﻴﺒﺎﺷﺪ. ﮔﻮﺋ&= #65264; ﺑﺮﺧﻰ ﮐﻮﺩﮐﺴ&#= 65176;ﺎﻧﻰ ﻭﺑﺮﺧﻰ ﺩﺑﺴﺘ&#= 65166;ﻧﻰ ﻳﺎ ﺩﺑﻴﺮﺳﺘﺎ&#= 65255;ﻰ ﻭﺩﺍﻧﺸﮕﺎﻫﻰ &#= 65251;ﻴﺒﺎﺷﻨﺪ.ﮐﻪ ﻣﺮﺑّﻴﺎﻥ ﻫﺮ= 5219;ﺒﻘﻪ،ﺍﻭﻟﻴﺎ= ;ﻯ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ ﺧﻮﺩﺭﺍ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺑﺂﻧﻬﺎ ﻣﻌﺮﻓ&#= 65264; ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﺍ&= #64404;ﺮ ﻣﻄﺎﻟﺐ ﺗﻮﺭﺍ&#= 65173; ﻭﺍﻧﺠﻴﻞ ﻭ ﻗﺮ&= #65153;ﻥ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ،ﺯﻳﺮﺍ ﻫﺮ ﮐﻠﺎﻡ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﻣﻮﺭﺩ ﻗ&= #65170;ﻮﻝ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺖ.&= #65261;ﻟﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺁﻧﻬﺎ ﻭﺗﺎﻭﻗ&#= 65176;ﻰ ﮐﻪ ﺯﻧﺪﻩ ﺑﺎﺷ&= #65256;ﺪ. ﺯﻳﺮﺍ ﺍﻭﻟﻴﺎ&#= 65263; ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ، ﻫﻤﭽﻨﺎﻥ ﻣﺎﻧ&#= 65256;ﺪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺩ&#= 65165;ﺭﺍﻯ ﺗﻔﻮﻳﺾ ﺍﻟﻬﻰ &= #65261; ﺁﺯﺍﺩﻯ ﻋﻤﻞ ﻭ = ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﻨﺪ.ﺣﺘ&#= 65268;ﺎﮔﺮ ﺩﺳﺘﻮﺭ ﻣﺨﺎﻟ&#= 65234; ﺩﺳﺘﻮﺭ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺭﺍ ﺻﻠﺎﺡ ﺑﺪﺍ&= #65255;ﻨﺪ ﺑﺴﺎﻟکی ﻤﻴﺪA= 259;ﻨﺪ.ﺯﻳﺮﺍ ﻣﻮﺿﻮﻉ ﻣﻌﺎﻟ&#= 65184;ﻪ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ &= #65203;ﺎﻟک ﻤﻄﺮﺡ ﺍﺳﺖ ﻭﺳ&= #65166;ﻟﮑﺎﻥ ﺑﺎﻫﻢ ﺗﻔﻮﺗﻬ&#= 65166;ﻯ ﺯﻳﺎﺩﻯ ﺩﺭ ﻣﺸ&= #64401;ﻠﺎﺕ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﺗﺰﮐیه هاﻯ ﺁʌ= 55;ﺎﻥ ﻣﺘﻔﺎﻭت ﺪﺭ ﺯ&#= 65251;ﺎﻥ،ﻭ ﺩﺭ ﺩﺳﺘﻮﺭﺍﺕ &= #65251;ﺮﺑّﻰ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ،ﺍﺯ ﻣﺤﻞ ﺳﻄﺢ ﻋﻘﻠ&= #65264; ﺷﻬﻮﺩﻫﺎﻯ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﺧﻮﺩ ﺣﻘ&= #65166;ﻳﻖ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ.&= #65261;ﻧﻪ ﺣﻘﺎﻳﻖ ﺑﺮﺗﺮ &= #65193;ﺭﺍﻭﻟﻴﺎﻯ ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ &= #65169;ﺎﻟﺎﺗﺮ.ﻭﺣﺘ= 5264; ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ ﺩﺭ ﺑﺎﺯﮔﺸﺖ<sp= an dir=3DLTR> </spa= n>ﺑﺨﻠﻖ ﻧﻴﺰ A= 169;ﺎﻫﻢ ﺗﻔﺎﻭﺗﻬﺎ ﺩﺭ &= #65207;ﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﭼ&= #65262;ﻥ ﺳﺎﻟﮑﺎﻥ ﻣﺘﻔ&#= 65166;ﻭﺕ ﺩﺭ ﻣﺸﮑﻠﺎﺕ ﺭ&= #65261;ﺍﻧﻰ ﺩﺍﺭﻧﺪ.ﭘس ﺗﺮ&#= 65241; ﻋﺸﻖ ﺍﻟﻬﻰ ﻭﺳ&= #65248;ﻮﮐﻰ ﺩﺭ ﻫﺮﻣﺮﺣﻠﻪ &= #65207;ﻬﻮﺩﻯ،ﮐﻪ ﺑﻘﺼﺪ ﺗﺮﻙ ﺻﻠ&= #65166;ﺕ ﻭ ﺍﺭﺗﺒﺎﻁ ﻭﭘ&= #65166;ﻳﺎﻥ ﺩﺍﺩﻥ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺁﻧﺎﻥ ﺑﺎﺷﺪ ﻧ&= #65166;ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭﻟﻰ ﺑﺮﺍ&= #65263; ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﺑﺮﺗﺮ،ﺗﺮﻙ ﺷ= 5260;ﻮﺩ ﻗﺒﻠﻰ ﺩﺭ ﺗﻮﺳ&= #1617;ﻞ ﺭﻫﺎ ﻣﻴﮕﺮﺩﺩ.&= #65175;ﺮﻙ ﻋﺸﻖ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩی ﺒﻰ ﻭﻓﺎﺋﻰ ﺩﺭ = ﭘﻴﻤﺎﻥ ﻭ ﺳﻮﮔﻨﺪ ﺳﺎﻟ&= #65242; ﻧﻴﺴﺖ.ﮐﻪ ﻋﺒﻮ&= #65197; ﺗﮑﺎﻣﻠﻰ ﺍﺯ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻫﺎﻯ ﺍﻟ&#= 65260;ی ﻮﻣﺮﺍﺣﻞ ﺗﮑﺎ&#= 65251;ﻞ ﺳﺎﻟﻚ ﺍﺳﺖ. ﻣﺎ= ﻧﻨﺪ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠ&#= 65264; ﺍﺯ ﺻﻔﺎﺕ ﻭ ﺍﻧ= ﻮﺍﻉ ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩ&= #65197; ﺗﺠﻠّﻴﺎﺕ ﻫﻔ= 5176;ﮕﺎﻧﻪ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ.ﮐﺴﺎﻧﻰ ﮐﻪ ﻓﮑﺮ ﻣﻴﮑﻨ&= #65256;ﺪ ﺳﻮﮔﻨﺪ ﺍﻟﻬﻰ &= #65153;ﻧﺎﻥ ﺑﺎ ﻣﺮﺍﺗﺐ ﻏﻴ&= #65198; ﺍﻟﻬﻰ،ﻣﺎﻧﻊ = 4344;ﻴﻮﺳﺘﻦ ﺑﻮﻟﺎﻳﺖ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﺪ، ﺑﮕ= 5236;ﺘﻪ ﭘﻴﺎﻣﺒﺮ ﭘﻴﻤ&#= 65166;ﻥ ﺷﮑن ﻨﻴﺴﺘﻨﺪ= 548; ﺑﻠﮑﻪ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﺳﻮﮔﻨﺪﻫﺎﻯ ﻣ&#= 65176;ﻮﺍﻟی ﺒﺎﻟﺎ ﺭﻓﺘﻦ ﺍ&= #65203;ﺖ. ﮐﻪ ﺁﺧﺮﻳﻦ ﺁﻥ&= #1548; ﻋﻬﺪ ﺍﻟﺴﺖ ﺳﺎ&= #65247;ﻚ ﺑﺎ ﺷﻬﻮﺩ ﻧﻮﺭ = ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺩ&= #65197; ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑ&= #65228;ﺪﻯ،ﺑﺎ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﺍﻳﻦ ﻣﻘﺎﻡ ﺷﻬ&= #65262;ﺩﻯ ﺗﺴﻠﻴﻢ ﮔﺮﺩﺩ.&= #65261;ﻟﺒّﻴﻚ ﺑﮕﻮﻳﺪ، ﺗﺎ ﺑ&#= 65166;ﺯ </spa= n>ﺑﻨﻮﺭ ﺷﻬﻮʋ= 93; ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳﺪ. ﻭﻋﻬﺪ ﺍ= ﻟﺴﺖ ﺟﺪﻳﺪﻯ ﻭﺳﻮﮔ&#= 65256;ﺪ ﻭﺗﻌﻬﺪ ﺑﺮﺗﺮ&#= 65263; ﺭﺍ ﺑﻌﻬﺪﻩ ﺑﮕ&= #65268;ﺮﺩ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺭ&= #65165;ﺑﻄﻪ ﻋﺸﻖ ﺑﺎ ﺻﻠﺢ ﻭ= ﺟﻨﮓ، ﻭﺑﺎ ﺁﺭﺍﻣﺶ ﻭ = ﻳﻘﻴﻦ ﻣﻰ ﭘﺮﺳﻨﺪ ﮐﻪ = ﭼﻴﺴﺖ.ﮐﻪ ﺟﺰ ﻫﻤﺎﻥ ﻣﺒﺎ&= #65197;ﺯﻩ ﺑﺎ ﻧﻔﺶ ﺧﻮﻳﺸ&= #65176;ﻦ ﻭ ﺭﺳﻴﺪﻥ ﺑﺼﻠ&= #65186; ﻭﺳﻠﺎﻡ ﻭ ﺁﺭﺍ&= #65251;ﺶ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ.ﺑﺨﺼﻮ= 5209; ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺎﻭﻟﺎﻳﺖ ﻣﺤ&#= 65252;ﺪﻯ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ،ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺁ&= #65191;ﺮﻳﻦ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65261; ﺍﻟﻬﻰ ﻣﻘﺮﺭ ﺑ&= #65198;ﺍﻯ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65165;ﺳﺖ ﻣﻴﺮﺳﺪ.ﺗﺎ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ.ﮐﻪ ﻫﻴ&= #64379; ﺷﺒﺎﻫﺘﻰ ﺑﺎ ﻭ&= #65223;ﺎﻳﻒ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻧﺪﺍﺭﺩ.ﻫﻤﺎﻥ &= #64404;ﻮﻧﻪ ﮐﻪ ﺑﻴﻦ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺑﺸﺮﻯ،ﺑﺎ ﺗﮑ= 5166;ﻣﻞ ﻃﺒﻴﻌﻰ ﻧﻮﻉ<sp= an dir=3DLTR> </spa= n>ﻣﻴﻤﻮﻥ، ﻫ᥾= 8;ﭻ ﺷﺒﺎﻫﺘﻰ ﻧﻴﺴ&#= 65174;.ﻳﺎ ﺷﺒﺎﻫﺘﻬﺎ ﺑﺎ &= #65259;ﻢ ﺑﺴﻴﺎﺭ ﻓﺎﺻﻠ&#= 65258; ﺩﺍﺭﻧﺪ. ﮔﻮﺋﻰ = ﻓﺎﺭغ اﻟﺘﺤﺼﻴﻞ ﺩﺍ= 5255;ﺸﮕﺎﻫﻰ می ﺨﻮﺍﻫﺪ ﺳﺮ= 4400;ﻠﺎس ﮐﻮﺩﮐﺴﺘﺎﻥ ﺑ&#= 65256;ﺸﻴﻨﺪﻭﺁﻣﻮʋ= 99;ﺵﺑﻴﺸﺘﺮﺑﮕﻴ= ﺮﺩ. <o:p></o:p> = 5193;ﺭ ﻣﺴﺄﻟﻪ ﻋﺸﻖ ﺑ&= #65192;ﺪﺍ ﻭ ﺑﺎ ﻋﺸﻖ ﺧﺪﺍ= ﻭﻧﺪ ﺑﺎﻧﺴﺎﻥ ﺳﺎﻟ&#= 65242; ﻭ ﻏﻴﺮ ﺳﺎﻟﻚ،&#= 65251;ﻴﺘﻮﺍﻥ ﺍﻳﻦ ﺗﺼﻮﺭ ﺭﺍ = ﮐﺮﺩ، ﮐﻪ ﭼﮕﻮﻧﻪ ﻋﺸ&= #65238; ﺑﺨﻮﺍﻫﺪ</sp= an> &#= 65255;ﻔﺮﺗﻰ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭ&= #65193;،که ﺨﺪﺍﻭﻧﺪ ﺩﺭﺫ&#= 65165;ﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65267;ﺎﺩﻝ ﺳﺎﻟﻚ ﻗﺮﺍﺭ ﺑ&= #65194;ﻫﺪ.ﻭﻟﻰ ﺁﻳﺎ ﻣﻴﺘﻮﺍﻥ &= #65211;ﺎﺣﺐ ﻧﻔﺮﺗﻰ ﺑﻌﺸﻖ &= #65227;ﻠﺎﻗﻤﻨﺪ ﮔﺮﺩﺩ؟ ﻭ ﺍﻳﻦ &= #65165;ﺳﺘﺸﻨﺎﺋﻰ ﻏﻴﺮ ﻣﻨﻄﻘﻰ ﺟ&= #65252;ﻊ ﺍﺿﺪﺍﺩ ﺩﺭ ﺗﻘ&= #65198;ّﺏ ﺷﻬﻮﺩی ﺴﺎﻟﻚ &#= 65259;ﺴﺖ.ﮐﻪ ﺗﺮﻙ ﻋﺸﻖ ﻭﻋﻠ&= #65166;ﻗﻪ ﺑﻤﺬﺍﻫﺐ ﻗﺸﺮ&#= 65263; ﻗﺒﻠﻰ ﻣﻴﮑﻨﻨ&#= 65194;،ﺗﺎ ﻋﺸﻖ ﺍﻟﻬﻰ ﺑﻴ&= #65166;ﺑﻨﺪ.ﻭ ﺑﺎﻳﺪ ﻫﻤﭽﻨﺎ&#= 65253; ﻧﻔﺮﺕ ﺍﺯ ﺳﻮﺍ&= #65169;ﻖ ﺳﺎﻟﻚ ﺑﺎ ﻤﺬﺍ&= #65259;ﺐ ﻗﺸﺮﻯ،ﺗﺎ ﺷﻬ= 5262;ﺩ ﻧﻬﺎﺋﻰ ﻭﻧﺠﺎ&#= 65173; ﺍﺩﺍﻣﻪ ﻳﺎﺑﺪ. = ﺗﺮﻙ ﺷﻬﻮﺩ ﻗﺒﻠﻰ ﺩ&= #65197; ﺣﮑﻢ ﻧﻔﺮﺕ ﻧﻴ&= #65204;ﺖ،ﺑﻠﮑﻪ ﺗﺒﺪﻳﻞ ﺑﺄﺣﺴ&#= 65254; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺁﻳ= ﺎ ﺑﻴﻦ ﻋﺸﻖ ﻭﻭﻇ&= #65268;ﻔﻪ ﺗﻀﺎﺩ ﻳﺎ ﺗﻌﺎ&= #65197;ﺿﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؟= 5261; ﻳﺎ ﺑﻴﻦ ﻋﺸﻖ ﻭ= ﺍﺧﻠﺎﻕ ﺩﺭﺳﺎﻟﮑﺎﻥﻭ= 5223;ﻴﻔﻪ ﺳﺎﻟﮑﺎﻥ،ﻣﺪA= 165;ﻡ ﺍثباﺕ ﻋﺸﻖ ﺍA= 247;ﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #65261;ﺭﻓﺘﻦ ﺑﻌﺸﻖ ﺑﺎﻟﺎﺗ&#= 65198;ﻭ ﺍﺧﻠﺎﻕ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭ ﻋﻘﻠﻰ ﺑﺎﻟﺎ&= #65175;ﺮ،ﮐﻪ ﺍﺧﻠﺎﻕ ﻧﻴﺰ ﭼ&= #65262;ﻥ ﻫﺮ ﭼﻴﺰﻯ ﺩﺭ ﻫ= ﺴﺘﻰ ﻣﺮﺍﺗﺒﻰ ﺩﺍﺭ&#= 65193;، ﮐﻪ ﺑﺎﻳﺪ ﺍﺯ ﺁ= ﻧﻬﺎ ﺑﻌﻨﻮﺍﻥ ﻧﺮﺩ&#= 65169;ﺎﻧﻰ ﺑﺎﻟﺎﺭﻓﺖ. ﺍﺯ = ﻣﺴﺎﺋﻠﻰ ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﻋ= ﺸﻖ ﻣﻴﺘﻮﺍﻥ ﺭﺩﻳ&#= 65234; ﮐﺮﺩ،ﻋﻮﺍﺭﺽ = 5227;ﺸﻖ ﻭﻭﻇﺎﻳﻒ ﻋﺸﻖ &= #65261;ﻧﺘﺎﻳﺞ ﻋﺸﻖ ﻭﻣﮑﺎﻧﻴ&#= 65200;ﻡ ﻋﺸﻖ ﻭ ﻫﺪﻓﻬﺎ&= #65263; ﻧﻬﺎﺋﻰ ﻋﺸﻖ ﻭ&= #65197;ﻭﺷﻬﺎﻯ ﻋﻠﻤﻰ ﻋﺸ= ;ﻖ ﻭﺭﺯﻯ ﻣﻴﺒﺎﺷﺪ.ﺭﺍﺑ&#= 65220;ﻪ ﻋﺸﻖ ﺑﺎ ﺭﻧﺞ ﻭ= ﺃﻟﻢ ﻭ ﺑﻠﺎ ﺩﺭ ﺗﺠﺎ= ﺭﺏ ﺳﻠﻮﮐﻰ ﺳﺎﻟﻚ&#= 1548;ﻭ ﺭﺍﺑﻄﻪ ﻋﺸﻖ ﺑ&= #65166; ﻋﺸﻘﻬﺎﻯ ﺷﻬﻮ&#= 65165;ﻧﻰ ﻭﻏﻴﺮﻩ،ﻭ ﺭﺍ= 5169;ﻄﻪ ﻋﺸﻖ ﺑﺎ ﻳﺄس ﻮ = ﻧﺎﺍﻣﻴﺪﻯ،ﻭA= 169;ﺎﻟﺄﺧﺮﻩ ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﺗ&= #65236;ﺎﻭﺗﻬﺎﻯ ﻋﺸﻖ ﻋﺮﻓﺎﻧﻰ &= #64404;ﻔﺖ. <o:p></o:p> = 5155;ﻳﺮﻭس ﺍﻓﻠﺎﻃﻮﻥ،ی= 5; ﻋﺮﻭس ﻭﻋﺸﻖ ﻣﺴﻴﺤﻰ &= #64400;ﺸﻴﺸﺎﻥ ﻳﺎ ﺃﮔﺎﭘﻪ ﻭ ﻳ= ﺎ ﻋﺸﻖ ﻓﻴﻠﻴﺎ ﻭ&= #65193;ﻭﺳﺘﻰ،ﮐﻪ </spa= n>ﻫﺮ ﻳﻚ ﺍﺯ ﺍ= 5267;ﻦ ﻣﺒﺎﺣث گفتنی هاﻯ ﺧﻮﺩﺭﺍ ﺩ= 5165;ﺭﺩ.ﻭﻟﻰ ﺗﻨﻬﺎ ﺳﺎﻟﻚ ﺩ&= #65197; ﻋﻤﻞ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺑﺪﺍﻧﻬﺎ &= #65251;ﻴﺮﺳﺪ. ﻭ ﺑﺤث ﻭﻃﺮﺡ ﺁ&= #65255;ﻬﺎ ﻧﻪ ﺑﺮﺍﻯ ﺳﺎﻟ&= #65242; ﻭ ﻧﻪ ﺑﺮﺍﻯ ﻏﻴ= ﺮ ﺳﺎﻟﻚ، ﺳﻮﺩﻯ &#= 65203;ﻠﻮﮐﻰ ﻭ ﺷﻬﻮﺩﻯ ﻭﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﻭﺗﻘﺮﺏ ﺑ&#= 65268;ﺸﺘﺮ ﺑﺨﺪﺍﻭﻧﺪ ﻧﺪ&#= 65165;ﺭﺩ.ﮐﻪ ﺑﻴﺸﺘﺮ ﻣﺤﮑﻮ&#= 65249; ﮐﻨﻨﺪﻩ ﺍﻧﺴﺎ&#= 65253; ﺁﮔﺎﻩ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ به آﮔﺎﻫﻰ ﺧﻮA= 193; ﺍﻋﺘﻘﺎﺩ ﻭﻋﻤ&#= 65246; ﻧﻤﻰ ﮐﻨﺪ، ﻭﺩ&#= 65197;ﻙ ﻣﺴؤﻟﻴّﺖ ﻧﻤA= 264; ﻧﻤﺎﻳﺪ ﺯﻳﺮﺍ &= #65193;ﺍﻧﺴﺘﻦ ﻣﺴؤﻟﻴّﺖ ﺍﺳA= 174; .<o:p></o:p> = 5165;ﻣﺎ ﺩﺭ ﺑﺎﺭﻩ ﺍﻧﻮ&= #65165;ﻉ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65261;ﮐﺸﺶ ﻭﺳﻤﭙﺎثی ﻳﺎ = 5169;ﻬﺮ ﻧﺎﻡ ﺩﻳﮕﺮﻯ ﺩ&= #65197;ﺍﻧﺴﺎﻥ،ﺑﺴʋ= 76;ﻪ به ﻤﻮﺿﻮﻋﺎﺕ = 5251;ﺨﺘﻠﻒ ﺍﺳﺖ.ﮐﻪ ﻫﺮﮐﺪ&= #65165;ﻡ ﺩﺭﺟﻬﺎﻯ ﺍﺯ ﻋ&= #65208;ﻖ ﺭﺍ ﺑﻬﻤﺮﺍﻩ ﺩ&= #65165;ﺭﺩ. ﻭﭼﻮﻥ ﻣﻔﻬﻮﻡ &= #65227;ﺸﻖ ﺑﺎﻟﻔﺎﻅ ﻭﮐﻠ&#= 65252;ﺎﺕ ﺗﻨﺰﻳﻞ منطقی= ; ﮔﺮﺩﺩ، ﻭﺍﺯ ﺣﺎﻝ ﺑﻤﻘ&= #65166;ﻝ </spa= n>ﺩﺭﺁﻳﺪ،ﻣﺎ= ;ﺭﺍ ﺑﺎ ﺟﻬﺎﻧﻰ ﺍﺯ = ﺯﺑﺎﻧﻬﺎﻯ ﻋﺸﻖ ﻭ ﺑﻴﺎﻥ ﺷ= ﻌﺮﻯ ﻭﺍﺧﻠﺎﻗﻰ ﻭ ﺑ&= #65268;ﻮﻟﻮﮊﻳﮑﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﺻﻮﻓﻴﺎﻧﻪ ﺗﻨﺰﻳل ﻤﻴﮑﻨ= 5194;. ﮔﺮﭼﻪ ﺍﻳﻦ ﮐث&#= 1585;ﺕ ﺍﺻﻄﻠﺎﺣﺎﺕ ﻭ&#= 65251;ﺼﻄﻠﺤﺎﺕ ﺍﺯ ﻣﺮﺍﺗﺐ ﻋﺸ&= #65238;،ﺷﻠﻮﻏﻰ ﻭﺍﺑﻬﺎﻣﻰ ﺩﺭ &= #65235;ﮑﺮ ﺍﻧﺴﺎﻥ ﺑﺎﻋث &#= 65207;ﺪﻩ ﺍﺳﺖ.ﻭ ﻓﻬﻢ ﺩﺭ= ﺳﺖ ﻳﺎ ﻧﺎﺩﺭﺳت ا= 5255;ﺴﺎﻥ ﺍﺯ ﻋﺸﻖ، ﺍﻭﺭ&#= 65165; ﺑﺨﺪﺍ ﻧﺰﺩﻳک &#= 65268;ﺎ ﺩﻭﺭ ﺍﺯ ﺧﺪﺍ ﻭ= ﺣﻘﻴﻘﺖ ﻣﻴﺒﺮﺩ.ﺗﺎ ﺭﻭ&= #65165;ﻥ ﺍﻣّﺎﺭﻩ ﺍﻧﺴ= 5166;ﻥ ﮔﺮﻓﺘﺎﺭﭼﻪ ﻣ&#= 65208;ﮑﻠﺎﺕ ﻭ ﻋﻘﺪهﻫﺎ ﻭﻋ&#= 65240;ﻴﺪﻩ ﻫﺎ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;.ﻭﻟﺬﺍ ﺳﺎﻟﻚ ﺩﺭ ﺗﺨﻠ&= #65268;ﻪ ﻭﺗﺰﮐﻴﻪ ﺭﻭﺍ&#= 65253; ﺧﻮﺩ، ﺩﺭ ﺗﺮﻙ &= #65175;ﻤﺎﻣﻰ ﻣﻔﺎﻫﻴﻢ ﻗﺒﻠ&#= 65264; ﻭﻣﺘﻨﻮﻉ،ﻋﺸA= 238; ﺭﺍ ﻣﻮﻗﺘﺎ ﺭﻫ&= #65166; ﻣﻴﮑﻨﺪ،ﺗﺎ ﺗ= 5256;ﻬﺎ ﺑﻌﺸﻖ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﺩﺭ ﻭﺳﻴله اﻟA= 260;ﻰ ﺧﻮﻳﺶ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻣﻨﺤﺼﺮ ﮐﻨﺪ.ﺗ&= #65166; ﺑﻤﺪﺍﺭﺝ ﻋﺸﻖ &= #65169;ﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎ ﺑ&= #65268;ﻨﺠﺎﻣﺪ.ﻭﭼﻮ= 5253; ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174;،ﻋﺸﻖ ﺑﺨﺪﺍ ﻭ ﻃﺒﻴﻌ&= #65174; ﻭ ﺑﺎﻧﺴﺎﻧﻬﺎ &= #65261; ﺣﺘﻰ ﺣﻴﻮﺍﻧﺎ&#= 65173; ﻭﮔﻴﺎﻫﺎﻥ ﻳﮑ&#= 65184;ﺎ ﺑﺮﺍﻯ ﮐﺎﻣﻞ ﺍ&= #65247;ﻬﻰ ﻣﻄﺮﺡ ﻫﺴﺘﻨﺪ.&= #65259;ﺮﮔﺎﻩ ﺑﺨﻮﺍﻫﺪ ﻫﺮ ﻳ&= #65242; ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺩ= ﺭ ﺟﺎﻯ ﺧﻮﺩ ﺑﮑﺎ&= #65197; ﺑﮕﻴﺮﺩ،ﺗﺎ ﻫ= 5194;ﻑ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺑﺎثباﺕ ﺑﺮﺳʋ= 66;ﻧﺪ.ﻭﺍﻟّﺎ ﺳﺎﻟﮑﺎﻥ ﻫﻤﭽ&#= 65256;ﺎﻥ ﺩﺭ ﺗﻤﺮﮐﺰ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﺍ&= #65247;ﻔﺎﻅ ﺧﻮﺩ ﻣﺮﺍﺗﺐ ﻣ&= #65192;ﺘﻠﻒ ﺩﺭ ﻣﻔﻬﻴﻢ ﺩﺍ&= #65197;ﻧﺪ.ﺯﻳﺮﺍ ﻭﺍﺿﻌﺎﻥ ﺍﻟﻔ&#= 65166;ﻅ، ﺗﻔﺎﻭﺕ ﺩﺭ ﻗﺪ&= #65197;ﺕ ﻓﻬﻢ ﻣﺮﺍﺗﺐ ﻋ&= #65208;ﻖ ﺭﺍ ﺩﺍﺷﺘﻪ ﻭﺩ&= #65165;ﺭﻧﺪ.ﻭﺧﻮﺩ ﺷﻨﻮﻧﺪﻩ ﻭﺧﻮ&#= 65165;ﻧﻨﺪﻩ ﭼﻨﺎﻥ ﺍﻟﻔﺎﻇ&#= 65264;،ﻣﺘﻔﺎﻭﺕ ﺩﺭﻣﺸﮑﻠﺎت عقدهﻫﺎﻯ ﺭﻭᥴ= 5;ﻧﻰ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ.&= #65259;ﻤﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ &#= 65261;ﻣﺘﻔﮑّﺮﺍﻥ ﺭﺍ ﺯﺑﺎﻧﻰ ﺍﺯ = ﻳﻚ ﭼﻴﺰ ﺑﻨﺎﻡ ﻋﺸ&= #65238; ﻣﺘﻔﺎﻭﺕ ﺻﺤﺒ&#= 65174; ﻣﻴﮑﻨﻨﺪ.ﺯﻳﺮ&#= 65165; ﺧﻮﺩ ﮔﺮﻓﺘﺎﺭ &= #65165;ﻟﻔﺎﻅ ﻭﮐﻠﻤﺎﺕ ﻫﺴﺘ&#= 65256;ﺪ.ﮐﻪ ﻫﺮ ﻳﻚ ﻣﺒﻴّﻦ &= #65251;ﺸﮑﻠﻰ ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺯ&= #65267;ﺮﺍ ﺷﻨﻴﺪﻧﻴﻬﺎ ﺩ&#= 65165;ﺭﻧﺪ، ﻭﻟﻰ ﺩﻳﺪﻧﻰ ﻧ&= #65194;ﺍﺭﻧﺪ. ﻭﻟﺬﺍ ﺳﺎﻟﮑﺎ&#= 65253; ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺯﻧﺪﻩ ﻣﻴﺸﻨﻮ&#= 65255;ﺪ،ﮐﻪ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ &= #65153;ﻧﻬﺎ ﺍﺳﺖ.ﻭﭼﻮﻥ ﺑﻤ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺮﺳﻨ&#= 65194;،ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ ﻣﻴﻴ&#= 65166;ﺑﻨﺪ.ﮐﻪ ﺑﻌﻴﻦ ﻭ ﭼﺸﻢ ﺧ= ﻮﺩ ﺩﺭ ﺍﺣﻮﺍﻝ ﺭؤ&#= 65267;ﺎﺋﻰ ﺩﻳﺪه اﻧﺪ. ﻭ ﭼ&= #65262;ﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﻧﺪ، ﺧﻮﺩ ﺷﺨﺼﺎ ﺣﻖ&= #1617; ﺍﻟﻴﻘﻴﻦ ﻫﺴﺘ&#= 65256;ﺪ،ﮐﻪ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﺩﺭ ﺗﻮﺳّ&#= 65246;،ﺩﻗﻴﻘﺎ ﻫﻤﺎﻥ ﻣﻌﺒﻮﺩ &= #65175;ﺠﻠّﻰ ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65251;ﻘﺎﻡ ﺳﺎﻟﮑﺎﻥ ﺧﻮﻳ&#= 65206; ﻣﻴﺒﺎﺷﻨﺪ . ﺩﺭ= ﺯﺑﺎﻥ ﺷﻌﺮﻯ ﺩﺭ ﺗﻮﺻ&= #65268;ﻒ ﻋﺸﻖ ﺑﺰﻳﺒﺎﺋ&#= 65264; ﮐﻠﺎﻡ ﻣﺮﺑﻮﻁ &= #65251;ﻴﮕﺮﺩﺩ.ﭼﻮﻥ ﺭﺍﺑﻄﻪ ﻋﺸﻖ ﺑ&= #65260;ﺮ ﻣﻮﺿﻮﻋﻰ</sp= an> &#= 65193;ﻳﮕﺮ،ﭼﻮﻥ ﭘﻮﻝ ﻭ ﻣﻘﺎﻡ ﺍ= ﺟﺘﻤﺎﻋﻰ ﻭ ﻏﻴﺮﻩ.ﺍﻳﻦ ﺯ= ﺑﺎﻥ ﺷﻌﺮﻯ ﺑﺎ ﺍﻟﻔ&= #65166;ﻅ ﻣﺨﺼﻮﺹ ﺍﺳﺖ،= 4400;ﻪ ﺩﺍﺭﺍﻯ ﻣﻔﺎﻫ&#= 65268;ﻢ ﺧﺎﺹ ﻣﻴﺒﺎﺷﺪ.&= #65251;ﺎﻧﻨﺪ ﻓﺎﻝ ﮔﻴﺮﻯ ﺍﺯ = ﺩﻳﻮﺍﻥ ﺣﺎﻓﻆ ﺷﻴﺮﺍﺯ&#= 65263;،که اﻧﺴﺎﻥ ﺑﺮﺣﺴ= 5168; ﺳﻤﭙﺎﺗﻰ ﻫﺎ ﻭ&= #65251;ﺸﮑﻠﺎﺕ ﺭﻭﺍﻥ ﮐﻪ ﺑﺎﻋ&= #1579; اعتقاد به ﻓﺎ&= #65247;ﮕﻴﺮﻯ ﺷﺪﻩ ﺍﺳﺖ و ﺑﺮ&= #65193;ﺍﺷﺖ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﭼ&#= 65262;ﻥ ﺯﺑﺎﻥ ﺷﻌﺮﻯ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﺍﺳﺖ.ﺑﻨﺤﻮﻯ ﺍ&= #65255;ﺴﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻨ&#= 65236;ﻊ ﺧﻮﺩ ﺑﺮﺩﺍﺷﺖ &= #64400;ﻨﺪ،ﮐﻪ ﻧﻴﺎﺯ ﺭﻭﺍﻥ ﺑ&= #65166; ﻣﺸﮑﻞ ﺍﻭ ﺍﺳﺖ.= ﻭﻟﻰ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻣﻘﺼﻮﺩ ﺍﺻﻠﻰ &= #65207;ﺎﻋﺮ،ﺑﺨﺼﻮʌ= 09; ﺗﻤﺎﻣﻰ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻭ ﭘﻴﺎﻣ&= #65170;ﺮﺍﻥ،ﮐﻪ ﺩﺭ ﮐﺘﺐ ﺁﻧﺎﻥ = ﭼﻮﻥ ﺗﻮﺭﺍﺕ ﻭ ﻗﺮﺁ&= #65253; ﻭ ﻏﻴﺮﻩ،ﻫﻤﺎ= 5253; ﻓﻬﻤﺎﻧﺪﻥ ﻣﺤ&#= 65198;ﻣﺎﻧﻪ ﺩﺭ ﮔﻮﺷﻰ ﺑﺨﻮ&= #65165;ﻧﻨﺪه که ﻣﺘﻮﺟّﻪ ﺳA= 248;ﻮﻙ ﺍﻟﻬﻰ ﺷﻮﺩ.ﺷﻌ&= #65198; ﺩﺍﺭﺍی ﺰﻳﺒﺎ= 5163;ﻰ ﻟﻔﻈﻰ ﻭﻣﻮﺯﻳ&#= 65242; ﻭﺁﻫﻨﮓ &#= 65165;ﺳﺖ،ﮐﻪ ﻫﻢ ﻃﺒﻊ ﺍﻧﺴﺎ&= #65253; ﺑﻤﻮﺳﻴﻘﻰ ﺯﺑ&#= 65166;ﻥ،ﺍﮔﺮ ﺳﻤﺒﻮﻟﻴﻚ ﭼﻮ&#= 65253; ﺷﻌﺮ ﻭﻫﻨﺮﻫﺎ&#= 65263; ﺩﻳﮕﺮﺑﺎﺷﺪ، = 5251;ﻄﻠﻮب اﻧﺴﺎن اﺳﺖ.ﻭA= 207;ﺎﻳﺪ ﺗﺎ ﺁﺧﺮﻳﻦ ﮐﻠ&= #65166;ﻡ ﺷﺎﻋﺮ ﻭ ﺷﻨﻮﻧ&= #65194;ﻩ ﺑﺎﻗﻰ ﻣﻴﻤﺎﻧ&#= 65194;.ﺗﺎ ﺍﻧﺴﺎﻥ ﺍﺯ ﻋﺸ&= #65238; ﺯﻭﺩﺗﺮ ﺑﺘﺴﻠ&#= 65268;ﻢ ﺳﻠﻮﮐﻰ ﺗﺎ ﻧﺠ&= #65166;ﺕ ﺳﻠﻮﮐﻰ ﺑﺮﻭﺩ.&= #65261; ﺷﺎﻋﺮ ﺍﮔﺮ ﺩﺍ&= #65255;ﺸﻤﻨﺪ ﺑﻌﻠﻮﻡ ﻭ ﺭﺷﺘ&= #65258; ﻫﺎﻯ ﻓﻠﺴﻔﻰ ﻭ = ﺍﺩﺑﻰ ﻫﻢ ﻭﺍﺭﺩ ﺑﺎ= ﺷﺪ،ﻣﻌﻘﻮﻟﺎ= 78; ﺒﻴﺸﺘﺮﻯ ﺩﺭﻧ&#= 65224;ﺮ ﺩﺍﺭﺩ،که ﺪﺭʌ= 07;ﻨﻮﻧﺪه أثر ﺑﻴﺸﺘﺮﻯ A= 191;ﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻭﻟﻰ ﺑﺎ&= #65199; ﻣﺴﺄﻟﻪ ﻣﺘﻮﺟ&#= 1617;ﻪ ﺷﺪﻥ ﺷﻨﻮﻧﺪﻩ &= #65261; ﺧﻮﺍﻧﻨﺪﻩ ﺍﺷ&#= 65228;ﺎﺭ ﺳﻤﺒﻮﻟﻴﻚ ﻋﺮ&#= 65235;ﺎﻥ، ﺑﻤﻄﺎﻟﺐ ﺍﺳﺘ&#= 65194;ﻟﺎﻟﻰ ﺷﻌﺮ ﻧﻴﺴﺖ. ﻣث&= #1604;ا ﺗﻮﺍﻧﺎ ﺑﻮﺩ ﻫ&= #65198; ﮐﻪ ﺩﺍﻧﺎ ﺑﻮﺩ.= ﻣﻨﻄﻘﻰ ﺍﺳﺖ ﻭﻟﻰ ﻣﻌﻠ&= #65262;ﻡ ﻧﻴﺴﺖ، ﺷﻨﻮﻧ= 5194;ﻩ ﺑﺮﺍﻯ ﺗﻮﺍﻧﺎ&#= 65163;ﻰ ﭼﻪ ﻣﻔﺎﻫﻴﻤﻰ &= #65193;ﺍﺭﺩ،ﻭ ﻳﺎ ﺑﺮﺍﻯ ﺩﺍﻧ&= #65166;ﺋﻰ ﭼﻪ ﺳﻄﻮﺣﻰ &#= 65165;ﺯ ﺩﺍﻧﺎﺋﻰ ﻣﻴﻔ&#= 65260;ﻤﺪ.ﻋﺮﻓﺎ ﺩﺭ ﺍﺷﻌﺎﺭ ﺧﻮ&= #65193;،ﻭﺑﺮﺍی ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺍﻟﻬی اﺯ ﺍﺷ&#= 65228;ﺎﺭﺷﺎﻥ ﺗﻮﺍﻧﺎﺋﻰ ﺩﺭ &= #65165;ﺳﺘﻌﺪﺍﺩ ﺫﺍﺗﻰ ﻗﺒﻠﻰ،= 5261; ﻫﻤّﺖ ﻭ ﺟﺪﻳّ= 5174; ﻭ ﺻﺒﻮﺭﻯ ﻭ ﻋﺸ= ﻖ ﻭﺭﺯﻯ ﺑﻴﺸﺘﺮ &= #65169;ﻤﺮﺍﺗب اﻟﻬی ﻤﻴﺪﺍﻧA= 256;ﺪ،ﮐﻪ ﻣﻨﺠﺮ ﺑﺪﺍﻧﺎ&#= 65163;ﻰ ﺍﻟﻬﻰ،ﺩﺭ ﺷﻨ= 5166;ﺧﺖ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺍﻭ ﻋﻘﻠﻬﺎﻯ ﺍ&= #65247;ﻬﺎﻣﻰ ﻭ ﻟﺪﻧّﻰ ﻣﺮﺑ&#= 65262;ﻃﻪ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺍﻟ&= #1617;ﺎ ﮐﺴﻰ ﺧﻮﺩﺭﺍ ﻧ&= #65166; ﺗﻮﺍﻥ ﻧﻤﻰ ﺑﻴ&= #65256;ﺪ، ﻭﺩﺭﺩﺍﻧﺎﺋی که ﺩﺳﺘﮑﻤﻰ ﻧ= 5194;ﺍﺭﺩ.ﭼﻪ ﺩﺍﻧﺎﺋﻰ ﻫﺎﻯ &= #65227;ﻠﻤﻰ ﻭ ﻓﻠﺴﻔﻰ،ﻳﺎ &#= 65193;ﺍﻧﺎﺋﻰ ﻫﺎﻯ ﺃﺩﺑﻰ ﻭ ﺷ= ﻌﺮﻯ،ﻭ ﻳﺎ ﺩﺍﻧﺎﺋﻰ ﻫ&= #65166;ﻯ ﺍﻣﻮﺭ ﺯﻧﺪﮔﻰ &= #65261;ﺣﺮفه اﻯ.ﻣﺎﻧﻨﺪ ﺍﺧ&#= 65248;ﺎﻕ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻋ&= #65198;ﻑ ﺟﺎﺭﻯ،ﻭ ﻳﺎ ﻫ&#= 65194;ﻓﻬﺎﻯ ﻗﻤﺎﺭ ﻭ ﺭﻗﺺ ﻭ= ﺯﻥ ﺑﺎﺯﻯ ﺑﺎﺷﺪ. ﺍ= ﻣﺎ ﺩﺍﻧﺎﺋﻰ ﺳﺎﻟ&#= 64401;ﺎﻥ ﻫﻤﺎﻥ ﻃﺮﺩ ﺩﺍ&= #65255;ﺎﺋﻰ ﻫﺎﻯ ﻗﺒﻠﻰ،ﻭ &#= 65165;ﮐﺘﻔﺎ ﺑﺪﺍﻧﺎﺋﻰ ﻫﺎ&#= 65163;ﻰ ﮐﻪ ﭘﻴﺮ ﻣﻴﻔﺮ&= #65251;ﺎﻳﺪ.ﺗﺎ ﺩﺍﻧﺎﺋﻰ ﻫﺎﻯ &= #65207;ﻬﻮﺩﻯ ﻭﺭﺳﻴﺪﻥ ﺑﺎﻟ&#= 65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻣﺘﻨﺎ= 5203;ﺐ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65169;ﺮﺳﺪ. ﺩﺍﻧﺎﺋﻰ ﻫﺎی &#= 1575;ﻟﻬﻰ ﺑﺮﺣﺴﺐ ﺩﺭﺟﻪ &= #64344;ﺎﮐﻰ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﻣﻴﺮﺳﻨﺪ.ﺯﻳﺮ&#= 65165; ﻫﻴﭻ ﮐس ﻣﻄﻠﻘ&#= 65166; ﭘﺎﻙ ﺭﻭﺍﻥ ﻧﻤ&= #65268;ﺸﻮﺩ،ﺟﺰ ﺩﺭﺧﺪﺍﻭﻧﺪ ﻣ&#= 65220;ﻠﻖ ﺁﻫﻮﺭﻣﺰﺩﺍ،A= 193;ﺍﻧﺎﺋﻰ ﻫﺎﻯ ﻣﻄﻠﻖ ﻧﻴ&= #65204;ﺖ.ﮐﻪ ﻫﻤﻪ ﺩﺍﻧﺎﺋﻰ &= #65259;ﺎﻯ ﻧﺴﺒﻰ ﻣﻨﺎﺳﺐ &= #65203;ﻄﻮﺡ ﺑﻰ ﻧﻬﺎﻳﺖ ﺩﺍ&= #65255;ﺎﺋﻰ ﻫﺎ ﻭﺩﺭ ﺍﻧﻮﺍ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ،ﻫ= 5252;ﻪ ﺍﺯ ﺍﻟﻠﻪ ﺑﻮﺩ&= #65257;،ﮐﻪ ﮔﻮﺋﻰ ﺍﺯ ﺃﺯﻝ = ﻧﻴﺰ ﺑﻴﺎﻥ ﺷﺪﻩ،ﻭ= 5251;ﺪﺍﻡ ﺩﺭ ﻫﺴﺘﻰ ﺗﮑﺮ&= #65165;ﺭ ﻣﻴﮕﺮﺩﺩ.ﻭﻫﺮ &= #65251;ﻮﺟﻮﺩﻯ ﻫﺮ ﻧﻮﻉ ﮐﻪ بک&#= 1605;الی ﻣﻴﺮﺳﺪ،ﻓﻬﻢ = 5175;ﺎﺯه اﻯ ﻣﻴﺴّﺮ ﺧﻮ= 5193;ﺭﺍ ﻣﻴﮑﻨﺪ.ﻭﺍﻧﺴ&#= 65166;ﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﺮ&= #65175;ﺮﻳﻦ ﻓﻬﻢ ﺣﻴﻮﺍﻧﻰ &= #65261; ﺩﻧﻴﻮﻯ ﺭﺍ ﺩﺍ&= #65197;ﺩ،ﻭﺍﻭﻟﻴﺎʌ= 63; ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻳﻦ ﻓﻬﻢ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.ﻭ ﺗﻤﺎﻡ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻭ ﭘﻴﺎﻣ&= #65170;ﺮﺍﻥ ﻧﺴﺒﺖ ﺑﻬﻢ ﺗﻔ&= #65166;ﻭﺗﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﻭ ﻟﺪ&= #1606;ّی ﺪﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺁﻧﻬﺎ &= #65267;ﮑﺴﺎﻥ ﻧﻴﺴﺘﻨﺪ.ﻭ ﺍﮔ&= #65198; ﺑﺎﺷﺪ،ﺗﺰﮐﻴA= 258; ﻧﻔس ﺁﻧﺎﻥ ﺩﺭ&#= 65187;ﺪّ ﮐﻔﺎﻳت ﺒﻮﺩه که بکماﻝ ﺭﺳﻴ= ;ﺪﻧﺪ.ﺑﺎﺯ ﺩﺭﭘﺎﮐﻰ ﺭﻭﺍ&#= 65255;ﻬﺎ ﻳﮑﺴﺎن ﻨﻴﺴﺘ= 5256;ﺪ.ﻣﻬﻤﺘﺮ ﺍﻳﻨکه ﻴﻚ ﺍﻟ= 5260;ﺎﻡ ﺍﻟﻬﻰ،ﺑﺪﻭ ﻭ= 5247;ﻰّ ﺍﻟﻬﻰ ﺍﮔﺮ ﻫﻢ = ﭼﻨﻴﻦ ﺑﺎﺷﺪ ﺍﻳﻦ ﺩﻭ = ﻭﻟﻰّ ﺍﻟﻬﻰ ﺩﻭﮔﻮﻧ&#= 65258; ﺗﻨﺰﻳﻞ ﻭ ﺑﻴﺎ&= #65253; ﻣﻄﻠﺐ ﺍﻟﻬﺎﻡ &= #65191;ﻮﺩ ﻣﻴﮑﻨﻨﺪ.ﺯﻳﺮ&#= 65165; ﺗﻔﺎﻭﺕ ﺩﺭ ﻫﻨ&= #65198; ﺑﻴﺎﻥ ﻭﺯﺑﺎﻥ &= #65193;ﺍﻧﻰ ﺩﺍﺭﻧﺪ.ﻣﺎﻧﻨ&#= 65194; ﺗﺠﺮﺑﻴّﺎﺕ ﻭ &#= 65251;ﻄﺎﻟﻌﺎﺕ ﺑﻴﺸﺘﺮ ﺃﺩﺑﻰ &= #65267;ﺎ ﺍﺟﺘﻤﺎﻋﻰ ﻳﺎ &= #65175;ﺎﺭﻳﺨﻰ ﻳﺎ ﻓﻠﺴﻔﻰ ﻭ ﺣ= ﺘﻰ ﻋﻠﻤﻰ.ﭘس ﺑﻴﺎ&#= 65255;ﺎﺕ ﺍﻳﻦ ﺩﻭ ﻣﻘﺎﻡ = ﻣﺘﻔﺎﻭﺕ ﻣﻴﺸﻮﺩ،ﮐﻪ </spa= n>ﺍﺻﻮﻟﺎ ﺧﺪʋ= 65;ﻭﻧﺪ ﺩﺭ ﻫﺴﺘﻰ ﺩﻭﭼ&= #65268;ﺰﻯ ﻭ ﺩﻭ ﺃﻣﺮﻯ ﺭﺍ= ﻣﺎﻧﻨﺪ ﻫﻢ ﻧﻴﺎﻓﺮﻳﺪ&#= 65257; ﺍﺳﺖ.ﻭ ﻫﺮ ﺑﺎﺭ= ﺑﺎ ﺁﻓﺮﻳﻨﺶ ﺧﻮﺩ &= #65165;ﺑﺪﺍﻉ ﻭﻣﻌﺠﺰﻩ ﺟﺪﻳ&#= 65194;ﻯ ﻣﻴﻨﻤﺎﻳﺪ،ﮐA= 258; ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﻗ&= #65170;ﻠﻰ ﺧﻮﺩ ﻧﻴﺰ ﺗﻘﻠ&= #65268;ﺪ ﻧﻤﻰ ﮐﻨﺪ ﮔﺮﭼ&= #65258; ﺃﻧﺒﻴﺎ ﻭ ﺍﻭﻟ&= #65268;ﺎ ﻣﻄﺎﻟﺐ ﺟﺎﻣﻊ &= #64344;ﻴﺸﻴﻨﻴﺎﻥ ﺭﺍ،ﺍﮔﺮ ﻫﻤﭽ= 5256;ﺎﻥ ﻣﻔﻴﺪ ﺑﺪﺍﻧﻨ&#= 65194;، ﺗﻘﻠﻴﺪ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﭼﻪ ﺫﮐﺮ ﻣﻨﺒﻊ ﺍﺻ&= #65248;ﻰ ﺑﮑﻨﻨﺪ ﻳﺎ ﻧﮑ&= #65256;ﻨﺪ.ﻣﻌﻤﻮﻟﺎ ﺷﺎﻋﺮﺍﻥ ﻋﺸﻖ &= #65191;ﻮﺩﺭﺍ ﺑﺎ ﺁﻟﺎﻡ ﻭ ﺭﻧ= ﺠﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺧﻮﻳش &#= 65252;ﺨﻠﻮﻁ ﻣﻴﮑﻨﻨﺪ.ﺯﻳﺮ&#= 65165; ﻣﻴﺨﻮﺍﻫﻨﺪ ﺍ&#= 65199; ﺗﺠﺮﺑﻪ ﺩﻳﺪﻧ&#= 65264; ﺧﻮﺩ ﺑﮕﻮﻳﻨﺪ&#= 1548;ﻭﻧﻪ ﺷﻨﻴﺪﻥ ﮐﻠﺎﻡ &= #65193;ﻳﮕﺮﺍﻥ ﭼﻮﻥ ﺷﺎﺮﺍﻥ ﻏ&= #65268;ﺮ ﺍﻟﻬﻰ ﻭ ﻓﻠﺎﺳ&= #65236;ﻪ ﻭ ﻏﻴﺮﻩ،ﺍﺯ ﺷ&#= 65256;ﻴﺪﻧﻴﻬﺎﻯ ﺧﻮﺩ ﻣﺎیه مﻴ@= 405;ﻴﺮﻧﺪ،ﻭﻧﻪ ﺍﺯ ﺩﻳﺪﻧﻰ ﻫﺎ&= #65263; ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﻟﺪﻧّﻰ،ﮐﻪ ﺑA= 194;ﺍﻥ ﻫم تا کنون ﻨﺮ= ;ﺳﻴﺪﻩ ﺍﻧﺪ.ﮔﺮﭼﻪ ﻫﺮ = ﺍﻧﺴﺎﻥ ﻭﺣﺘﻰ ﻫﺮ ﺣﻴﻮ&= #65165;ﻥ ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5165;ﻟﻬﺎﻣﻰ ﭼﻮﻥ ﺯﻧﺒﻮﺭ ﻋ&= #65204;ﻞ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65165;ﺭﺩ. ﻭﻟﻰ ﻓﻬﻢ ﻭ ﺑﺮ= ﺩﺍﺷﺖ ﻭ ﺳﻄﺢ ﻋﻘﻠﻰ ﻣ= ﻮﺟﻮﺩﺍﺕ ﺑﺎﻫﻢ ﺗﻔﺎﻭﺕ &= #65193;ﺍﺭﺩ.ﻭﺧﺪﺍﻭ= 5255;ﺪ ﺩﺭﺻﻮﺭﺕ ﭘﻴﺸ&#= 65198;ﻓﺖ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺷﻬﻮﺩﻯ ﺳﺎﻟﻚ، ﻣﻄﺎﻟ= 5168; ﺟﺪﻳﺪﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ.ﮐﻪ ﺍﮔﺮ ﻣﺎ ﻧﺘﻮﺍ&= #65255;ﻴﻢ ﻋﻠّﺖ ﺗﻔﺎﻭﺕ &#= 65153;ﻧﻬﺎ ﺭﺍ ﺑﻔﻬﻤﻴﻢ،= 5191;ﻮﺍﻫﻨﺪ </spa= n>ﮔﻔﺖ ﮐﻪ ﺧﺪA= 165;ﻭﻧﺪ ﻧﺴﺦ ﻳﻚ ﺁﻳﻪ ﻭ= ﺩﺳﺘﻮﺭﻯ ﺭﺍ ﺩﺍﺩﻩ ﺍﺳﺖ.= ﮐﻪ ﺍﻳﻦ ﺩﻭ ﺩﻟﻰ ﺩ= ﺭﺷﺄﻥ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴ&#= 65174;. ﻭﻣﻨﺴﻮﺧﺎﺕ ﺭ&#= 65165; ﻣﻴﺸﺪ ﻫﻤﺎﻥ ﺭ&= #65261;ﺯﻫﺎﻯ ﻧﺨﺴﺖ، ﭘﻴﺎﻣ= 5170;ﺮﺍﻥ ﻭﺍﻭﻟﻴﺎﻯ ﺁﻧ&#= 65260;ﺎﺭﺍ ﺑﮕﻮﻳﻨﺪ.ﮐﻪ ﭼ&= #65262;ﻥ ﻧﺴﺦ ﺩﺳﺘﻮﺭﺍ&#= 65247;ﻬﺎﻣﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65165;ﻗﻌﻴّﺖ ﻧﺪﺍﺭﺩ،ﭘس ﺍA= 211;ﻞ ﻧﺴﺦ آیات قرآنی ﺑﺮﺍﻯ ᥴ= 5;ﻧﺴﺎﻥ ﺧﺪﺍ ﺟﻮ،ﻗﺎﺑ= 5246; ﺗﻮﺟّﻪ ﻧﻴﺴﺖ &#= 65261;ﻟﻰ ﻧﺴﺦ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺑﺮﺍﻯ ﺗﻮﺳّﻞ &#= 65203;ﺎﻟﻚ ﺗﺮﻗﻰ ﻳﺎﻓﺘﻪ&#= 1548;ﺩﺳﺘﻮﺭ ﺟﺪﻳﺪﻯ ﺍﺯ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﻳﺎ ﺍﺯ ﺧ= ﺪﺍﻭﻧﺪ ﺍﺳﺖ.ﺑﺨﺼﻮﺹ ﻣ&= #65252;ﮑﻦ ﺍﺳﺖ ﺗﻔﺎﻭﺕ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﻋ&= #65240;ﻞ ﺳﺎﻟﻚ ﺩﺭ ﺩﻭ ﻣ= ﺮﺣﻠﻪ ﺑﺎﻫﻢ ﻓﺮﻕ ﺩﺍ&= #65197;ﻧﺪ <o:p></o:p> = 5193;ﺭ ﺯﺑﺎﻥ ﺷﻌﺮﻯ،= 5251;ﻌﻤﻮﻟﺎ ﻣﺒﺎﻟﻐﻪ ﻭ ﺍﺳ&= #65198;ﺍﻑ ﻭﺯﻳﺎﺩﻩ ﺭﻭﻯ &= #65259;ﺴﺖ ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﺮ&= #65175;ﺮﻳﻦ ﻋﺎﺷﻖ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﻭﻫﻤﺎﻥ ﮔﻔته هاﻯ ﻗﺪʌ= 51;ﺎ ﺭﺍ ﺗﮑﺮﺍﺭ ﻣﻴ&= #64401;ﻨﻨﺪ،ﮐﻪ ﺟﻨﺒﻪ ﺍﻧﺤﺼﺎ&#= 65197;ﻯ ﻋﺸﻖ ﻫﻤﺎﻥ ﺧﻮ&= #65193; ﺧﻮﺍﻫﻰ ﺍﺳﺖ،= 5261;ﻳﺎ ﺣﺴﺪ ﻭﺑﺨﺎﻟﺖ &= #65227;ﺎﺷﻖ.ﻭﺗﻨﻬﺎ ﻋﺸﻖ ﺍﻟﻬﻰ ﺟﻨ&= #65170;ﻪ ﺗﮑﺎﻣﻠﻰ ﻭ ﺑﻬ&= #65170;ﻮﺩﻯ ﺭﻭﺍﻥ ﻭ ﺍﺧﻠﺎ&= #65237; ﻭ ﻋﻘﻞ ﻭﻣﻘﺎﻡ = ﻧﻮﻋﻰ ﻭﺣﮑﻤﺘﻬﺎﻯ ﺑ&#= 65198;ﺗﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﻋﺸﻖ ﻧﻴﺰ ﺧﺎﻟ&= #65264; ﺍﺯ ﺗﻠﺨﻰ ﻧﻴﺴ&= #65174;،ﭼﻪ ﺩﺭ ﻋﺸﻖ ﺟﻬﺎﻧ&= #65264; ﻳﺎ ﺩﺭ ﻋﺸﻖ ﺍﻟ= ﻬﻰ ﺩﺭ ﺑﻠﺎﻳﺎﻯ ﺳ&= #65248;ﻮﮐﻰ،ﺗﺎ ﺍﺳﺘﻌﺪﺍﺩ ﺳﺎ&#= 65247;ﻚ ﻭ ﻫﻤّﺖ ﻭ ﻋﺸﻖ = ﺍﻭ ﭼﻘﺪﺭ ﻃﺒﻴﻌﻰ &= #65169;ﺎﺷﺪ،ﮐﻪ ﺍﺣﺴﺎس ﺗﻠﺨﻰ &#= 65207;ﻮﺩ.ﻭﺍﻟّﺎ ﻋﺎﺷﻘﺎﻥ ﺻﺎﺩ&#= 65237; ﺍﻟﻬﻰ ﺑﻘﻮﻝ ﻗ&= #65198;ﺁﻥ،ﺑﺨﺪﺍﻭʌ= 55;ﺪ ﭘﺎﺳﺦ ﻣﻴﺪﻫﻨ&#= 65194;،ﮐﻪ ﻣﺎ ﺳﺨﺘﻰ ﻧﺪﻳ&= #65194;ﻳﻢ،ﻣﮕﺮ ﻳﮑﺮﻭﺯ ﻳﺎ ﮐﻤ&= #65176;ﺮ ﺍﺯ ﻳﮑﺮﻭﺯ.ﭼﻪ = ﻣﻨﻈﻮﺭ ﺍﻧﺴﺎﻥ ﺍﺯ ﺗﻤ&= #65166;ﻡ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺎﺷﺪ، ﮐﻪ ﭼﻮ&#= 65253; ﺑﺮﻕ ﻣﻴﮕﺬﺭﺩ.&= #65261;ﻳﺎ ﻣﻨﻈﻮﺭ ﺩﻭﺭﻩ &= #65203;ﻠﻮﻙ ﺳﺎﻟﻚ ﺑﺎﺷﺪ،= 4400;ﻪ ﺑﺎ= ﻋﺸﻖ ᥾= 1; ﻋﻘﻞ ﻭﺻﺒﻮﺭﻯ ﻭ ﺍﻣ&= #65268;ﺪ ﺍﺣﺴﺎس ﺳﺨﺘﻰ &#= 65261;ﺯﻣﺎﻥ ﺭﺍ ﻧﮑﺮﺩﻩ ﺍﺳ&= #65174;.ﻭﺍﻟّﺎ ﺑﺮﺍﻯ ﮐﻢ ﮐﺎﺭ&= #65165;ﻥ ﻫﻤﻪ ﻋﻤﺮ ﺍﺷﻐ&= #65166;ﻝ ﻣﻴﺸﻮﺩ.ﮐﻪ ﻓﻘ&= #65218; ﻣﻴﺘﻮﺍﻧﻨﺪ ﺗ&#= 65200;ﮐﻴﻪ ﻧﻔس ﺭﺍ ﺍﺩﺍﻣ&#= 65258; ﺑﺪﻫﻨﺪ،ﻭﺳﺨA= 176;ﻰ ﺭﺍ ﺍﺣﺴﺎس ﻣﻴ&#= 64401;ﻨﻨﺪ،ﻭدرﻃﻮ= ﻝ ﺯﻣﺎﻥ باز ﺑﺸA= 260;ﻮﺩ ﻧﻬﺎﺋﻰ ﻧﻤﻴﺮ&#= 65203;ﻨﺪ، ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﻧ= ﺴﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺩ&= #65255;ﺒﺎﻝ ﮐﺎﺭ ﺭﺍ ﺑﮕﻴﺮ&= #65255;ﺪ.ﺍﮔﺮ </spa= n>ﺁﻧﮕﺎﻩ ﺩﻭʃ= 80;ﺎﺭ ﺭﻭﻯ ﮔﺮﺩﺍﻧﻰ &= #65261;ﺧﻮﺩﺳﺮﻯ ﻧﺸﻮﻧﺪ.ﻭ ﻋﻬﺪ = ﺍﻟﺴﺖ ﮐﻨﻮﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﻴﺎﺩ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ.ﻭ ﺗﻨﻬﺎ ﺷﺎﻫﺪﺍ&#= 65253; ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ ﺭبّ اﻟﻨﻮﻉ ﺑA= 208;ﺮﻯ ﻫﺴﺘﻨﺪ، ﮐﻪ ﺩ&#= 65197; ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﻇﺎﻫﺮﺍ ﻣﺎﻧﻨ&#= 65194; ﻧﻮﻉ ﺑﺸﺮﻯ ﻏﻔ&= #65248;ﺖ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ. ﺯﻳﺮﺍ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.ﺩﺭ ﻋﺸﻖ ﺍﻟﻬﻰ ﻭ ﺳ= ﻠﻮﮐﻰ،ﮐﻪ ﺳﺎﻟﻚ ﺑﻤﻌﺮﺍ&#= 65181; ﻭ ﺍﺳﺮاء به ﺩA= 267;ﺪﺍﺭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣ&= #65268;ﺮﺳﺪ.ﻭﭼﻪ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﻣﺠﻤﻮعه هاﻯ ʋ= 65;ﺯ ﻓﺮﺷﺘﮕﺎﻥ،ﻳA= 166; ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻗﺒ&#= 65248;ﻰ،ﺍﺯ ﺁﺳﻤﺎﻥ ﺩﺭ ﺷﺐ ﻗﺪﺭ ﻧ= ;ﺰﻭﻝ ﺍﺟﻠﺎﻝ ﺑﺪﻝ ﺳ&= #65166;ﻟﻚ ﺩﺍﺭﻧﺪ ﻭ ﺗﺠﻠ&= #1617;ﻰ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺍﻳ= ﻦ ﺷﺎﻫﮑﺎﺭ ﻣﺤﺒ&#= 1617;ﺖ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍ&= #65255;ﺴﺎﻥ ﺍﺳﺖ.ﮐﻪ ﻫﻤﻴﻦ<= /span> </spa= n>ﻣﻘﺎﻣﺎﺕ ﻋʋ= 66;ﻟﻴﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ = ﺑﺨﺎﻧﻪ ﺩﻝ ﺳﺎﻟﻚ ﻣﻮﺭ&= #65193; ﻣﺤﺒّﺖ ﺍﻟﻬﻰ &#= 65251;ﻴﻔﺮﺳﺘﺪ،ﮐ᥽= 8; ﺷﺐ ﻗﺪﺭ ﺁﺧﺮ ﺑ= ﺸﺮﻯ ﺍﻭ ﺍﺳﺖ.ﺷﺒﻰ ﮐ= ﻪ ﺍﺯ ﻫﺰﺍﺭ ﻣﺎﻩ = ﻳﺎ ﺻﺪ ﺳﺎﻝ ﺑﻴﺸﺘ&= #65198; ﺍﺭﺯﺵ ﺩﺍﺭﺩ.ﮐ&= #65258; ﻫﺮ ﺷﻬﻮﺩﻯ ﺷﺐ = ﻗﺪﺭی اﺳﺖ،ﻭ ﻫﻤﻴﻦ = 5165;ﺭﺯﺵ ﺍﻟﻬﻰ، ﮔﻮﺋﻰ &#= 65203;ﺎﻟﻚ ﺑﺎ ﻫﻔﺖ ﺳﺎﻝ ﺳ= ﻠﻮﻙ ﻭ ﻫﻔﺖ ﺷﻬﻮﺩ ﺍ= ﻟﻬﻰ ﺑﺠﺎﻯ ﻫﻔﺘﺎﺩ &= #65203;ﺎﻝ ﻋﻤﺮ ﻭﻋﺒﺎﺩﺕ&#= 1548; ﺩﺭ ﻣﻘﺎﺑﻞ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻬ&= #65208;ﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ و هزاران براب= 85; عقل نوع فوق بشری ﺭﺍ ﺧﻮﺍʌ= 59;ﺪ ﺩﺍﺷﺖ.ﻭﺳﺎﻟﻚ &= #65169;ﺎ ﻫﺮ ﺷﻬﻮﺩ ﺑﺮﺗ&= #65198;،ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ،ﻭﺭﻭﺣʌ= 64; ﺷﻬﻮﺩ ﺧﻮﺩﺭﺍ &= #64344;ﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﮔﻮﺋﻰ = ﺁﻥ ﻣﻘﺎﻡ ﺍﻟﻬﻰ،= 5193;ﺭ ﺟﺴﻢ ﺍﻳﻦ ﺳﺎﻟ&= #65242; ﺷﺎﻫﺪ، ﺗﺠﺴّA= 250; ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺟ&= #65260;ﺎﻥ ﭘﻴﺪﺍ ﮐﺮﺩﻩ ﺍ&= #65203;ﺖ. ﻭﺩﺭ ﻧﺘﻴﺠﻪ ﻋ&= #65240;ﻞ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺭﻓ= ﺘﺎﺭ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﭘﻨ= ﺪﺍﺭ ﻧﻴﻚ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺷﺖ. ﻭﻫمه ﺃﻧﺒﻴﺎA= 263; اﻟﻬﻰ ﺩﺭ ﮐﺎﺭ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ. = ﻣﻘﺼﻮﺩ ﺍﺩﻳﺎﻥ ﻗﺸﺮﻯ &= #65261; ﺭﺳﻤﻰ ﻭ ﺗﻤﺎﻣ&= #65264; ﻣﺬﺍﻫب ﺒﻴﺸﻤ= 5166;ﺭ ﺁﻧﻬﺎ ﻧﻴﺴﺖ ﮐ&= #65258; ﻫﺮﻳﻚ ﺳﺎﺧﺘﻪ &= #65261; ﭘﺮﺩﺍﺧﺘﻪ ﺑﺮ&#= 65193;ﺍﺷﺘﻬﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻭﺟﺎ&#= 65257; ﻃﻠﺒﺎﻧﻪ ﺁﺧﻮ&#= 65255;ﺪﻫﺎ ﻭ ﻣﻠّﺎﻫﺎ ﻭ ﮐ&= #65208;ﻴﺸﺎﻥ ﻭ ﻣﻮﺑﺪﺍﻥ ﻣﻴ&= #65170;ﺎﺷﺪ،ﻭ ﺑﺪﺗﺮﻳﻦ ﺷﺮﻙ &= #65191;ﺪﺍ ﺭﺍ ﻣﻴﮑﻨﻨﺪ.ﮐ&= #65258; ﺷﺮﻳﻚ ﻭﻟﺎﻳﺖ &= #65165;ﻟﻬﻰ ﺯﻣﺎﻥ ﺧﻮﺩ ﺭﺍ = ﺭﻗﻴﺐ ﻣﻴﺸﻮﻧﺪ.ﻭﺍﻟ&#= 65170;ﺘﻪ ﻧﻪ ﻫﺮ ﻭﻟﺎﻳﺖ = ﻓﻘﻴﻪ ﺳﻔﻴﻬﻰ ﺩﺭ ﺁﺧ&= #65262;ﻧﺪﻫﺎﻯ ﻓﺎﺳﺪ ﺟﺎﻩ ﻃﻠ&= #65168;.ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺑ&= #65260;ﺘﺮﻳﻦ ﺷﺎﻧس ﺁﻧﺎﻥ ﭘ&#= 1587; ﺍﺯ ﻣﺮﮒ،ﺩﺭ ﻣ&#= 65204;ﺦ ﺣﻴﻮﺍﻧﻰ ﺧﻮﻙ &= #65261;ﻣﻴﻤﻮﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ = ﺍﻟّﺎ ﻣﺎﺭ ﻭﻣﻮﺭ ﻧﻴ&= #65200; ﻣﻴﺸﻮﻧﺪ. ﻭﺑﺠ&= #65166;ﻯ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﺳﺎﻝ،ﻭﺗﮑﺮﺍA= 197; ﮔﺬﺷته ها ﺩﺭ A= 153;ﻳﻨﺪهﻫﺎﻯ ﻧﻮﻋﻰ ﺑﺠﻬﺎﻥ&#= 1548;ﻭﻳﺎ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﻃﻮﻝ ﺧﻮﺍﻫﺪ ﮐ&= #65208;ﻴﺪ،ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ،ﺑﻬ= 5252;ﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻫ&= #65252;ﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﻧﻮﺭﻗﺎﺋﻢ ﺑﺎ&#= 65267;ﺪ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺧﻮ= ﺍﻫﻨﺪ ﺭﺳﻴﺪ.ﺯﻳﺮﺍ ﺧ&= #65198;ﻭﺡ ﻳﻚ ﺭﻭﺡ ﺍﺯ ﻫﺮ= ﻧﻮﻋﻰ ﮐﻪ ﻫﺴﺖ،ﺑﺎﻳ= 5194; ﺑﮑﻤﺎﻝ ﺍﻟﮕﻮ&#= 65263; ﮐﻤﺎﻝ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ،ﮐﻪ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻣ&#= 65268;ﮕﻮﺋﻴﻢ ﺑﺮﺳﺪ. ﺗﺎ ﺑﺘﻮ= ﺍﻧﺪ ﺑﻨﻮﻉ ﺑﺮﺗﺮ ﺑ&= #65228;ﺪﻯ ﺑﺮﻭﺩ.که ﺪﺭﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺷﻬﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪسﻣﻴﺒﺎA= 207;ﺪ.ﺷﻬﻮﺩ ﺷﺸﻢ ﺳﻠﻮﻙ ﺑﻮ&= #65247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ ﻭ ﻧﻪ ﺩ= ﻳﻦ ﺍﺳﻠﺎﻡ ﺍﺳﻤﻰ.&= #65169;ﻠﮑﻪ ﺑﻄﺮﻳﻘﺖ ﻭ ﻣﻌ&= #65268;ﺎﺭﻫﺎﻯ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ &= #64400;ﺎﺷﻒ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﻭ ﺍﻳﻨ&#= 65242; ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65208;ﺮﻯ ﻣﺴﺘﻌﺪ ﺳﻠﻮک اﻟﻬﻰ، ﻣﻴﺘﻮA= 165;ﻧﻨﺪ ﭼﻨﺎﻥ ﺻﺮﻓﻪ ﺟ&= #65262;ﺋﻰ ﺯﻣﺎﻥ ﻭﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﭘﺮ ﻋﺬﺍﺏ = ﻧﻮﻋﻰ ﺩﺭﺟﻬﺎﻥ ﺭﺍ ﺑ&= #65256;ﻤﺎﻳﺪ، ﻭﺧﻮﺩﺭﺍ ﺑﺎﻭ&#= 65247;ﻴﺎﻯ ﺭﻩ ﺭﻓﺘﻪ ﻭ ﻣﺮ= ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺗﺎ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺑﺮﺳﺎ= 5255;ﻨﺪ ﭘس ﻓﻌﻠﺎ ﺍﺯﺧ&#= 65194;ﺍﻭﻧﺪ ﻭﻟیّ اﻟﻬﻰ ﻣA= 256;ﺎﺳب ﺨﻮﺩﺭﺍ ﺩﺭ ﻫﺮ = ﻭﻟﺎﻳﺖ ﺍﻟﻬﻰ ﮐﻪ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺑ&= #65192;ﻮﺍﻫﻴﻢ. ﻭﺣﺘﻰ ﺑﻬﻴﭻ ﺁ&= #65191;ﻮﻧﺪ ﻭﻇﺎﻫﺮ ﺍﻟﺼﻠ&#= 65166;ﺣﻰ ﻧﻴﺰ ﻣﺘﻮﺳّﻞ &#= 65255;ﺸﻮﻳﻢ،ﮐﻪ ﺟﻬﻨّﻢ ﺳﺎﺯ ﻫ&#= 65204;ﺘﻨﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺍﺗﻔ&= #65166;ﻗﺎ ﻳﮑﻰ ﺍﺯ ﺍﻭﻟﻴ&= #65166;ﻯ ﺑﺤق الهی ﺑﺎ᥸= 7;ﺪ، ﻭﻟﻰ ﻣﻨﺎﺳﺐ ﻋ&= #65240;ﻞ ﻭ ﺳﻠﻴﻘﻪ ﻭﻣﺸ&= #64401;ﻠﺎﺕ ﺭﻭﺍﻧﻰ ﺷﺨﺺ ﻧ&= #65170;ﺎﺷﺪ.ﮐﻪ ﻫﺮ ﻭﻟی ّاﻟﻬA= 264; ﭼﻮﻥ ﭘﺰﺷﮑﺎﻥ&#= 1548; ﺗﺨﺼﺺ ﺧﻮﺩ ﺭﺍ = ﺑﺮﺍﻯ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺍ&#= 65197;ﻧﺪ. ﻭﺗﺠﺮﺑﻴّﺎﺕ = 5207;ﺨﺼﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﻭﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﺍﻳﻦ &= #64344;ﻴﺮ ﮐﺎﻣﻞ ﺭﺍ ﺑﻄﺎ&= #65247;ﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣ&= #65228;ﺮﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺧ&#= 65262;ﺩ ﻧﻴﺰ ﺩﺭ ﺟﻬﺎﻥ = ﺳﺮﺭﺍﻩ ﺳﺎﻟﻚ ﻗﺮﺍﺭ ﻣ&= #65268;ﺪﻫﺪ، ﮐﻪ ﺑﺸﻨﺎﺳﺪ ﻭ&= #64344;ﻴﻤﺎﻥ </spa= n>ﻭ ﺍﻃﺎﻋت کند ﻭﻧﻮﻉ ﻋﺒA= 166;ﺩﺍﺕ ﻣﻔﻴﺪ ﺍﻭﺭﺍ ﺩ&= #65197;ﻳﺎﻓﺖ ﮐﻨﺪ.ﮐﻪ ﺑﺨﺪﺍ&= #65261;ﻧﺪ ﻭ ﺗﻮﻓﻴﻘﺎﺕ ﺷ&= #65260;ﻮﺩﻯ ﺑﺮﺳﺪ.ﻭﺍﻟّﺎ &#= 65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﻋﺎ&#= 65163;ﻰ ﺑﺪﻭﻥ ﻭﺳﻴﻠﻬ&#= 65166;ﻯ ﺍﻟﻬﻰ،ﺑﺼﻮﺭA= 173; ﺩﻋﺎ ﮐﻨﻨﺪﻩ ﮐ&= #65262;ﺑﻴﺪﻩ ﻣﻴﺸﻮﺩ.ﻳﻌﻨﻰ &= #65211;ﻮﺭت ﻨﻮﻋﻴﮑﻪ ﺍﻭﺭ&#= 65165; ﺑﻨﺴﺦ ﻭ ﻣﺴﺦ ﮐ= ﺎﺭﻣﺎﺋﻰ ﻣﻴﺒﺮﺩ.ﮔﺮﭼﻪ &= #65165;ﻳﻦ ﭘﻴﺮ ﺍﻟﻬﻰ ﺩﺭ = ﻫﺮ ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭﺩﻳﻨﻰ ﻭ ﻣﺬﻫ&= #65170;ﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ، &#= 64400;ﻪ ﻭﻯ ﺍﺯ ﺁﻧﻬﺎ ﻧ= ﻴﺴﺖ،ﻭﻟﻰ ﺁﺷﻨﺎﻯ ﺁﻧﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ.ﮐﻪ ﺧﻮﺩ ﻗﺒﻠﺎ ﺍﺯ = ﺁﻧﻬﺎ ﺑﻮﺩﻩ ﻭﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﺯﺑﺎﻥ ﻭ ﺍﺧﻠﺎ&= #65237; ﺁﻧﺎﻥ ﺭﺍ ﺑﺪﺍ&= #65255;ﺪ. ﻭﺍﮔﺮ ﭼﻨﻴﻦ ﻭ&= #65247;ﻰّ ﺍﻟﻬﻰ ﻳﻚ ﻃﺎﻟ&= #1576; ﻠﻘﺎی اﻟﻬﻰ،ʄ= 00;ﻪ ﻣثلا ﺩﺭ ﺩﻳﻦ = 5165;ﺳﻠﺎﻡ ﺭﺳﻤﻰ ﺑﺎﺷﺪ، &#= 65261;ﻟﻰ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺍ&#= 65261; ﺩﺭ ﺑﻴﻦ ﻳﻬﻮﺩ&= #65267;ﺎﻥ ﻳﺎ ﺯﺭﺩﺷﺘﻴﺎ&#= 65253;،ﻭ ﻳﺎ ﻣﺬﺍﻫﺐ ﻣﺴ&= #65248;ﻤﺎﻥ ﻣﻮﺭﺩ ﻧﻔﺮﺕ ﺷ&= #65192;ﺺ ﺑﻮﺩﻩ ﺑﺎﺷﺪ، &#= 65169;ﺎﺯ ﺍﻭﺭﺍ ﺍﻟﻬﻰ ﻣ&= #65268;ﺪﺍﻧﺪ.ﻭﮐﺎﺭ= 5263; ﻧﺪﺍﺭﺩ ﮐﻪ ﭘﻴ&= #65198;ﭼﻪ ﻋﺒﺎﺩﺍﺗﻰ ﺩﺍ&#= 65197;ﺩ، ﻭ ﻳﺎ ﭼﮕﻮﻧﻪ ﻋ= ﺒﺎﺩﺍﺗﺶ ﺑﺮﺍﻯ ﺩﻓﻊﺧﻄ&#= 65198;ﺗﮑﻔﻴﺮﺁﺧﻮʌ= 55;ﺪﻫﺎﻯﺁﻥﺟﺎﻣ= ﻌﻪﻣﻴﺒﺎﺷﺪ. <o:p></o:p> = 5165;ﺯ ﻣﺸﺨّﺼﺎﺕ ﺑﻴ= 5166;ﻥ ﺷﻌﺮﻯ ﻋﺎﺷﻘﺎ&#= 65253; ﺍﻟﻬﻰ ﮐﻪ ﺑﺨﻠ&= #65238; ﺑﺎﺯﮔﺸته اﻧʋ= 94;،ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﻪ ﮔﻮﺋﻰ ﮐﺴﻰ ﺍﺯ = ﺁﻥ ﺧﺒﺮ ﻧﺪﺍﺷﺘﻪ &= #65165;ﺳﺖ.ﻟﺬﺍ ﮔﻔﺘﻪ ﻫﺎ= ;ﻯ ﺁﻧﻬﺎ ﭼﻨﺎﻥ ﺍﺳﺖ، ﮐ&#= 65258; ﻫﺮﮐس ﺑﺮﺍﻯ ﺍ&#= 65261;ﻟﻴﻦ ﺑﺎﺭ ﻣﻴﺸﻨﻮﺩ.&= #65165;ﻟﺒﺘﻪ ﮐﺎﻣﻠﺎﻥ ﺩﻳﮕ&#= 65198;،ﻣﻨﺎﺳﺐ ﺍﺣﻮﺍﻝ ﺧﻮﺩﺷ&#= 65166;ﻥ ﺩﻳﺪﻫﺎﻧﺪ ﻭﻣ&#= 65268;ﺪﺍﻧﻨﺪ.ﻭﻟﻰ ﭼﻮﻥ ﻫﻤﻴﺸﻪ ﺍ&= #64400;ثرﻳّﺖ ﺍﻧﺴﺎﻧﻬﺎ،ﻫA= 256;ﻮﺯ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺩ&= #65197;ﻓﺼﻮﻝ ﺍﻭﻟﻴﻪ ﺍﻳﻦ ﻧ&= #65262;ﻉ ﻫﺴﺘﻨﺪ،ﭘس ﺑA= 264; ﺧﺒﺮ ﺍﺯ ﺍﺣﻮﺍ&= #65245; ﻋﺎﺷﻘﺎﻥ ﺍﻟﻬ&#= 65264; ﻭﺻﺎﺣﺒﺎﻥ ﻓﺼ&#= 65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﺑﺎﺧﺒ= ;ﺮ ﻭﺣﺘﻰ ﻣﺘﺨﺼﺺ &= #65165;ﺯ ﺍﺣﻮﺍﻝ ﻋﺸﻘﻬ&#= 65166;ﻯ ﺟﺴﻤﺎﻧﻰ ﻭ ﺷﻬ&= #65262;ﺍﻧﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻣﻘ&#= 65166;ﻣﺎﺕ ﻧﻮﻋﻰ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ.ﻭ ﻟﺬﺍ ﺍﻳﻨﺎﻥ ﺍ&= #65187;ﻮﺍﻝ ﺣﻘﻴﺮ ﺧﻮﺩﺭﺍ&#= 1548;ﺑﺎ ﻫﻤﺎﻥ ﺍﻟﻔﺎﻁ &= #65227;ﺎﺷﻘﺎﻥ ﺑﺮﺗﺮ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ.ﻭ ﮐﻠﺎﻡ ﻋﺎﺷﻘﺎ&#= 65253; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺧ&= #65262;ﺩﺭﺍ،ﺑﺮﺩﺍʌ= 07;ﺘﻰ ﻣﺎﺩﻯﻣﺎﻧﻨﺪ= 5165;ﺣﻮﺍﻝﺧﻮﺩﻣ᥾= 8;ﻨﻤﺎﻳﻨﺪ. <o:p></o:p> = 5165;ﺯ ﺯﺑﺎﻧﻬﺎﻯ ﻋﺸ&#= 65240;ﻰ ﻧﻴﺰ ﭘﺶ ﺍﺯ ﺯﺑ= ﺎﻥ ﺷﻌﺮﻯ،ﺍﺯ ﺯﺑ= 5166;ﻥ ﺍﺧﻠﺎﻗﻰ ﻭ ﺭﻓ&= #65176;ﺎﺭﻯ ﻭ ﺳﻠﻮﮐﻰ ﺑﺎﻳ&= #65194; گفت. ﮐﻪ ﻣﻬﻤﺘ= 5198; ﺩﺭ ﺃثر ﺍﺯ ﺑﻴ&#= 65166;ﻧﺎﺕ ﺷﻌﺮﻯ ﻭ ﺳﻤﺒﻮ&= #65247;ﻴﻚ ﻭﻣﻮﺯﻳﮑﺎﻝ، = 5169;ﺪﻭﻥ ﺷﺮﺣﻬﺎﻯ ﻭﺍﺿ&#= 65186; ﻭ ﺗﻔﺴﻴﺮﺍﺕ ﺭ&= #65261;ﺷﻦ ﻋﻮﺍﻡ ﻣﻴﺒﺎﺷ&#= 65194;.ﺯﺑﺎﻧﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭﻋ&#= 65248;ﻤﻰ ﺭﺍ ﻧﻴﺰ ﻣﻄﺮﺡ = ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ،ﺍﮔﺮ ﻓﺮ= 5165;ﻣﻮﺵ ﻧﺸﻮﺩ. ﺯﺑﺎﻥ ﺍ= ﺧﻠﺎﻗﻰ ﻫﻤﺎﻥ ﺣﺪّ ﺃﮐ&#= 1579;ر ﺩﺭ ﺯﺑﺎﻥ ﻋﺮﻓ&= #65166;ﻥ </spa= n>ﻧﻈﺮﻯ ﺁﺧﻮʌ= 55;ﺪﻫﺎ ﺍﺳﺖ،ﮐﻪ ﻋﺸﻖ &#= 65197;ﺍ ﺑﺎ ﮔﻨﺎﻩ ﻣﺮﺑ&= #65262;ﻁ ﺑﺎﺣﻮﺍﻝ ﺧﻮﺩ &= #65251;ﻴﮑﻨﻨﺪ. ﮔﻨﺎﻩ ﺍﺯ ﻧﻈﺮ = ﺧﺪﺍﻭﻧﺪ،ﺗﻨA= 260;ﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺩ&= #65197;ﭘﻴﻤﺎﻥ ﻣﻄﺮﺡ ﺍﺳﺖ،ﮐ= 5258; ﺑﺮﺧﻠﺎﻑ ﺩﺳﺘ&#= 65262;ﺭ ﭘﻴﺮ ﻋﻤﻞ ﮐﻨﻨ&= #65194;، ﮐﻪ ﻣﺨﺎﻟﻒ ﺷﺮ&= #65165;ﻳﻂ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﻣﻴﺒﺎﺷﺪ. &= #65261;الاّ ﻗﺸﺮʌ= 67;ّﻮﻥ ﻣﻘﺮﺭﺍت گناه= ; ﻤﻨﻘﻮﻝ ﺍﺯﭘﻴﺎﻣﺒﺮﺍ= 5253; ﺭﺍ ﻧﻴﺰ ﺍﮔﺮ ﺭ= ﻋﺎﻳﺖ ﮐﻨﻨﺪ،ﺑﺎﺯ ﻣ= 5208;ﺮﻙ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺗﻘ&= #65248;ﻴﺪ ﺍﺯ ﻣﻴّﺖ ﮐﺮﺩ&#= 1607; اﻧﺪ.ﻭﭘﻴﺎﻣﺒ= 5198;ﺍﻥ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﮔﻔته انž= 3;، ﻭﻧﻪ ﺑﺮﺍﻯ ﻫﻤ&= #65258; ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ &= #65259;ﻤﻪ ﺯﻣﺎﻧﻬﺎ ﻭﻣﮑ&#= 65166;ﻧﻬﺎ.ﻟﺬﺍ ﺁﺧﻮﻧﺪﻫﺎ ﺗﻨ&#= 65260;ﺎ ﺷﻬﻮﺕ ﻭ ﻟﺬﺕ ﺭ= ﺍ ﮔﻨﺎﻩ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ،ﻭﻟﻰ ﻫﻢ ﺧﻮﺩﺷﺎﻥ ﻣ&= #65268;ﮑﻨﻨﺪ ﻭﻫﻢ ﻳﻚ ﺃﻣﺮ ﻃ= ﺒﻴﻌﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﺍﻧ&= #65204;ﺎﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ.ﺧﻴﺮ&#= 65165;ت ﻮ ثوﺍﺑﻬﺎﻯ ﭘ= 5268;ﺎﻣﺒﺮ ﺭﺍ ﻧﻴﺰ،ﺍﮔﺮ &#= 65169;ﻤﻮﺭﺩ ﺍﺟﺮﺍ ﺑﮕﺬﺍﺭ&#= 65255;ﺪ، ﺑﺎﺯ ثوﺍﺑﻰ ﻧ= 5252;ﻴﺒﺮﻧﺪ. ﮐﻪ ﻫﺮﭼﻪ ﺑﻨﻔ&= #65226; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺑ&= #65166;ﺷﺪ،ثوﺍﺏ ﻭ ﺻﻮﺍﺏ ﻭﺩﺭﺳ&= #65174; ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ= ﭘﻴﺮ ﻭﭘﻴﺎﻣﺒﺮ ﻧﮕ&#= 65236;ﺘﻪ ﺑﺎﺷﺪ ﻭ ﻟﺬﺍ ﺍ= ﻳﻦ ﻣﺪﻋﻴﺎﻥ ﺍﻳﻤ&#= 65166;ﻥ ﺩﻳﻨﻰ ﻭﻟﻰ ﻗﺸ&= #65198;ﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﺩﺭ = ﻫﺮ ﺣﺎﻝ ﺳﺮﮐﺶ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﺴﺘﻨﺪ. ﮐﻪ ﻳﮕ= ﺎﻧﻪ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺭﺍ ﻋﻤﻞ ﻧﻤﻰ ﮐ= ﻨﻨﺪ.ﮐﻪ ﻫﻤﺎﻥ ﭘس روی A= 197;ﻭﺍﻥ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ ﺍﻳﻨﺎﻥ ﺍﮔﺮ ﺗ&= #65252;ﺎﻡ ﻋﻤﺮ ﺭﻭﺯﻫﺎ ﺻ&= #65166;ﺋﻢ ﻭ ﺷﺒﻬﺎ ﻗﺎﺋﻢ = ﺑﺎﺷﻨﺪ ﺩﺭ ﻗﻌﺮ .ﺟﻬﻨّ&= #65250; ﻭﻗﻬﻘﺮﺍﻫﺎﻯ &#= 64400;ﺎﺭﻣﺎﺋﻰ ﻫﺴﺘﻨﺪ. ﺁﺧﻮﻧ&= #65194;ﻫﺎ ﻭﺯﺑﺎﻥ ﺍﺧﻠﺎ&#= 65239;ﻰ ﻗﺸﺮﻯ ﻭ ﻋﻮﺍﻡ = ﻓﺮﻳﺒﻰ ﺗﻨﻬﺎ ﺍﺯ ﻋﺸﻖ = ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﻭﺍ&= #65183;ﺘﻤﺎﻋﻰ ﺁﻥ ﺻﺤﺒﺖ ﻣﻴﮑ&= #65256;ﻨﺪ.ﻭﻟﺬﺍ ﺁﻧﺮﺍ ﺍﻧ= ;ﺤﻄﺎﻁ ﻭ ﭘﺴﺘﻰ ﺣﻴﻮﺍ&= #65255;ﻰ ﻭ ﻏﺮﻳﺰﻯ ﺟﻨﺴ&= #65264; ﻭ ﺑﻬﻴﻤﻰ ﻣﻴﺪ&= #65165;ﻧﻨﺪ،ﻭ ﭘﺴﺘﻰ ﺷﻬﻮﺕ ﻟ&= #65196;ﺕ.ﻭ ﻓﻠﺎﺳﻔﻪ ﺍﺧﻠ&#= 65166;ﻕ ﻋﺸﻖ ﺭﺍ ﻓﻌﻞ ﺟ= ﺴﻤﺎﻧﻰ ﺧﺎﻟﺺ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﻭﺗﻨﻬﺎ ﺍﺯ ﺍﺳﺮﺍﻑ ﺩﺭ&= #65153;ﻥ ﻣﻨﻊ ﻣﻴﮑﻨﻨﺪ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴ&#= 65166;ﻥ ﻫﺮ ﻋﺸﻘﻰ ﺭﺍ ﺑ= ﺮﺣﺴﺐ ﺿﺮﻭﺭﺕ ﺩﻧﺒﺎ&#= 65245; ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺁ&= #65255;ﺮﺍ ﻗﺮﺑﺎﻧﻰ ﻋﺸق &#= 65170;ﺎﻟﺎﺗﺮ ﻭﻟﺬت ﺒﻴﺸﺘﺮ &#= 65251;ﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﺳﺎﻟﻚ ﻋﺸﻖ = ﻣﺎﺩﻯﻭﺑﺸﺮﻯ= 5197;ﺍ،ﻗﺮﺑﺎﻧﻰﻋ= ;ﺸﻖﺍﻟﻬﻰﻣﻴﮑ&#= 65256;ﺪ. <o:p></o:p> = 5227;ﺸﻖ ﺩﺭ ﺯﺑﺎﻥ ﺍﺧﻠ&= #65166;ﻗﻰ ﺗﻨﻬﺎ ﺣﻠﺎﻝ ﻭ = ﺣﺮﺍﻡ ﺍﺳﺖ.ﮐﻪ ﻋﻤﻠﺎ = ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﺣﺮ&= #65165;ﻡ ﻭﺣﻠﺎﻝ،ﺗﻨﻬA= 166; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65220;ﺮﺡ ﺍﺳﺖ ﮐﻪ ﺑﺮﺍﻯ = ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﺭﻋ&= #65166;ﻳﺖ ﻣﻤﻨﻮﻋﺎﺕ ﻳﺎ &= #65251;ﺠﺎﺯﻫﺎ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ.&= #65261; ﺍﻟّﺎ ﺍﻧﺴﺎﻧ= 5260;ﺎ ﺁﺯﺍﺩﻧﺪ، ﺍﮔ= 5198; ﮐﺎﺭ ﻧﺎﺩﺭﺳﺘ&#= 65264; ﻫﻢ ﺑﮑﻨﻨﺪ. ﻭﻣ= ﺠﺎﺯﺍت ﻄﺒﻴﻌﻰ &#= 65191;ﻮﺩﺭﺍ ﺩﺭ ﻗﻬﻘﺮﺍﻫﺎ&#= 65263; ﺭﻭﺡ ﺩﺭ ﮐﺎﺭﻣ&= #65166;ﻫﺎ ﺩﺍﺭﻧﺪ.ﻭﻳﺎ ﺍ&= #64404;ﺮ ﻗﺎﻧﻮﻥ ﺟﺎﻣﻌ&#= 65258; ﻣﺠﺎﺯﺍﺕ ﻧﻤﺎ&#= 65267;ﺪ،ﻭﻳﺎ ﻭﺟﺪﺍﻥ ﺧﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺧﻄﺎ ﮐﺎﺭ ﺳﺮﺯ&= #65255;ﺶ ﻧﻤﺎﻳﺪ.ﭘﻴﺮ ﺍ&= #65247;ﻬﻰ ﺑﺮﺍﻯ ﺩﻭﺳﺎﻟ&#= 65242; ﺧﻮﺩ ﺩﺭ ﮐﻨﺎﺭ = ﻫﻢ،ﺑﻴﮑﻰ ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﺎ&= #65197;ﻯ ﺭﺍ ﺣﺮﺍﻡ ﮐﻨﺪ = ﻭ ﺑﺪﻳﮕﺮﻯ ﻫﻤﺎ&#= 65253; ﺭﺍ ﻭﺍﺟﺐ ﻣﻘﺮ&= #65197; ﻧﻤﺎﻳﺪ.ﺍﻳﻦ ﺩ&= #65203;ﺘﻮﺭ ﺳﻠﻮﮐﻰ ﺷﺒﻴﻪ &= #64400;ﺎﺭ ﭘﺰﺷﻚ ﺍﺳﺖ،ﮐ= 5258; ﺑﻴﻚ ﺑﻴﻤﺎﺭ ﻣ&= #65212;ﺮﻑ ﭼﻴﺰﻯ ﺭﺍ ﺣﺮﺍ&= #65249; ﻭﻣﻨﻊ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ،ﻭ ﺑﺒﻴﻤﺎﺭ ﺩﻳﮕ&#= 65198;ﻯ ﺁﻧﺮﺍ ﺗﺠﻮﻳﺰ &= #65261;ﻣﺠﺎﺯ،ﻭﻳﺎ ﺣﺘﻰ ﻭﺍﺟﺐ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﺣﻠﺎﻝ ﻳﻌﻨﻰ ﺁﺯﺍﺩ ﺍ&= #65203;ﺖ،ﮔﻮﺋﻰ ﮔﺮه اﻯ ﺑﺎﺯ ﺍ&#= 65203;ت ﻮﻳﺎ ﻃﻨﺎﺏ ﻭﺑ&= #65256;ﺪﻯ ﮐﻪ ﺣﻞ ﻭ ﺑﺎﺯ ﺷ= ;ﺪﻩ،ﻳﺎﺑﺎﻳﺪ ﺑﺎﺯ ﻧﻤﺎﻳﺪ ﻭ&= #65251;ﺼﺮﻑ ﮐﻨﺪ ﻭﺣﺮﺍﻡ ﺗ&= #65256;ﻬﺎ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺍﺳﺖ، ﻭﺩﺭ ﺩﻭ&#= 65197;ﻩ ﺗﺤﺮﻳﻢ ﻭ ﺍﺣﺮ&= #65165;ﻡ ﺩﺭﻋﺰﻟﺘﮕﺎﻩ &#= 65203;ﻠﻮﮐﻰ. ﮐﻪ ﻟﺒﺎس ﺍﺣﺮ&#= 65165;ﻡ ﺭﺍ ﺑﺮﺍﻯ ﻫﻤﻴ&= #65254; ﺑﺮﺗﻦ ﺩﺍﺭﺩ،= 5169;ﺪﺳﺘﻮﺭ ﭘﻴﺮ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﺪ ﺁﻧﻬﻢ ﺗﺎﺯﻣﺎ&#= 65255;ﻰ ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﻭ ﻧﺠﺎت ﺒﺮﺳﺪ. = ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ ﺧﻮﺩ ﮐﺎ&= #65251;ﻠﻰ ﺍﻟﻬﻰ ﻭﺩﺳﺖ ﻭ&= #65199;ﺑﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ&#= 1548;ﻭﻣﻌﺼﻮﻡ ﺍﺯ ﻫﺮﮔﻨﺎﻩ ﺩ&= #65261;ﺭﻩ ﺳﻠﻮﻙ. ﻭﻟﻰ ﺗﻨ= ﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻧﻈﺮ ﻣﻴﺪ&= #65259;ﺪ، ﻭﻧﻪ ﺑﺮﺍﻯ ﻫﻤ&= #64405;ﺎﻥ.ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻫﻤ&#= 64405;ﻰ </spa= n>ﺩﺍﺭﺍﻯ ﮐﻤʋ= 66;ﻟﺎﺕ ﻋﻘﻠﻰ ﻭ ﺣﻴﺎﺗ&= #65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65204;ﺘﻨﺪ.ﭘس ﺍﻧﺘﻈﺎﺭ ﺣﺮﺍ&#= 65249; ﻭ ﺣﻠﺎﻟﻰ ﺍﺯ ﺁ= ﻧﻬﺎ ﻭﺍﺭﺩ ﻧﻴﺴﺖ.ﮐ&= #65258; ﺣﺘﻰ ﺑﻰ ﺩﻳﻨﻰ = ﺁﻧﺎﻥ،ﭼﻮﻥ ﺑﺎﻭﺭ ﻧﺪﺍﺭﻧ&#= 65194;،ﺧﻴﻠﻰ ﺑﺮ ﺑﺪﺩﻳﻨﻰ ﻣ&= #65228;ﺘﻘﺪﺍﻥ ﻗﺸﺮﻯ ﺑﺨﺪﺍ ﺗ&= #65198;ﺟﻴﺢ ﺩﺍﺭﺩ.ﮐﻪ ﺑﻬﺪ&= #65267;ﻨﻰ ﻭﺗﮑﺎﻣﻞ ﺭﻭﺍ&#= 65253;،ﻭﺑﻬﺒﻮﺩ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬﻰ ﻣﻮﺭﺩ = ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65153;ﻧﻬﻢ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺑﺎﻭﻟﻰ ﺍﻟﻬﻰ &= #65197;ﻩ ﺭﻓﺘﻪ. ﺩﺭ ﺯﺑﺎ= ﻥ ﻣﺬﻫﺒﻰ ﺑﻨﺎﻡ &= #65165;ﺧﻠﺎﻕ ﺍﺟﺘﻤﺎﻋﻰ،ﻭ = 5193;ﺭ ﻋﺮﻑ ﺟﺎﺭﻯ ﺑﺮ&= #65187;ﺴﺐ ﺣﮑﻮﻣﺖ ﻳﻚ ﻣﺬ&= #65259;ﺒﻴﺎ ﺁﺧﻮﻧﺪﻯ ﺩﺭ ﻫ&= #65198;ﺳﺮﺯﻣﻴنی عشق ﺭﺍ ﺑﺮﺣﺴA= 168; ﻣﻮﺿﻮﻉ ﻣﻌﻴﻨ&#= 65264; ﺣﺮﺍﻡ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﻧﻪ ﺑﺮﺷﺨﺺ.ﮐﻪ ﻋﺸ&= #65238; ﺷﻬﻮﺍﻧﻰ ﻓﺪﺍ&#= 64400;ﺎﺭﻯ ﻃﺒﻴﻌﻰ ﺍﺳﺖ.ﻋ&= #65208;ﻖ ﻭﺭﺯﻯ ﮐﺎﺭﻯ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺑ&= #65194;ﻥ ﺑﻰ ﺭﻭﺡ ﺑﺎﺷﺪ.= ﻭﺭﻭﺡ ﺍﻣﺮﻯ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ ﻭﺗﮑﺎﻣﻞ ﺷﻬﻮ&#= 65193;ﻯ ﻣﻴﺨﻮﺍﻫﺪ. <o:p></o:p></span= > = 5165;ﺧﻠﺎﻗﻴّﻮﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﻭ = ﻣﺸﺮّﻋﻮﻥ ﻣﺘﺸﺮﻉ ﻣﻠّﺎ= 5259;ﺎ،ﺩﺭ ﺑﺤث ﺧﻮﺩ ﺍﺯﻋ&#= 65208;ﻖ ﺑﻴﻦ ﻃﻬﺎﺭﺕ ﺟ&= #65204;ﻢ ﮐﻪ ﺟﻨﺒﻪ ﺑﻬﺪ&= #65165;ﺷﺖ،ﻭ ﻃﻬﺎﺭﺕ ﺭﻭﺡ ک&#= 1607; اﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&#= 65264; ﺍﺳﺖ ﻣﺨﻠﻮﻁ ﻣ&= #65268;ﮑﻨﻨﺪ.ﭼﻮﻥ ﻋﺸﻖ ﺭﺍ ﻭﺳﻴﻠ&= #65258; ﺗﻨﺎﺳﻞ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ، ﻭ ﻭﺳﻴﻠﻪ ﻟﺬﺕ = ﻭ ﺍﺯ ﻋﻠّﺖ ﺁﻓﺮ&#= 65267;ﻨﺶ ﻧﻤﻴﺪﺍﻧﻨﺪ.ﺣ&#= 65194; ﺍﮐثر ﻭﻇﻴﻔﻪ = 5203;ﺎﻳﮑﻮﻟﻮﮊﻳ᥼= 2; ﻭ ﺭﻭﺍﻧﻰ ﻣﻴﺪ&= #65165;ﻧﻨﺪ،ﮐﻪ ﻣﻬﻤﺘﺮ ﺍﺯ ﺗﻨ&= #65166;ﺳﻞ ﺍﺳﺖ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﻭﻇﻴﻔﻪ ﺭﻭﺍﻧ&#= 65264;،ﺗﻨﻬﺎ ﺩﺭ ﺍﻣﻮﺭ ﺟﺴﻢ = ﻧﻴﺴﺖ، ﺑﻠﮑﻪ ﺩﺭ ﺍﻣﻮ&= #65197; ﺍﻟﻬﻰ ﺑﺨﺎﻃﺮ &= #65247;ﺰﻭﻡ ﭘﺎﮐﺴﺎﺯﻯ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺭﻭﺍﻥ،ﺍﺯ ﺁﻟ= 5262;ﺩﮔﻰ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ &= #65261;ﺣﺘﻰ ﺻﻔﺎﺕﻇﺎﻫﺮﺍ= 5255;ﻴﮑﻮﻯﺍﻧﺴﺎ᥽= 3;ﺍﺳﺖ. ﻏﻴ= ﺮ ﺍﺯﺯﺑﺎﻥ ﺃﺩﺑ&#= 65264; ﻭ ﺍﺧﻠﺎﻗﻰ،ﺯ= 5169;ﺎﻥ ﺑﻴﻮﻟﻮﮊﻳﻚ ﻋ&#= 65248;ﻤﻰ ﻧﻴﺰ ﻫﺴﺖ. ﮐﻪ ﻋ= ;ﻠﻢ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ&#= 1548;ﻋﺸﻖ ﻭﻇﻴفه اﻯ ﺳﺎA= 267;ﮑﻮﻟﻮﮊﻳﻚ ﻭﺭﻭﺍﻧﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ.ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﺮﺷّ= 5186; ﻏﺪﺩ ﺟﺴﻤﻰ ﺍﺳ&= #65174;. ﮐﻪ ﺑﺎﻋث ﺑﺤﺮ&#= 65165;ﻧﻬﺎ ﻭ ﻫﻴﺠﺎﻧﺎﺕ ﺷ&= #65268;ﻤﻴﺎﺋﻰ ﺩﺭ ﺗﻦ ﻣﻴﺸﻮﺩ.= ﮐﻪ ﺑﺎﻳﺪ ﺗﻔﺮﻳﻎ &= #65259;ﻴﺠﺎﻥ ﮔﺮﺩﺩ ﻭ ﺧﺎﻟﻰ = ﺷﻮﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65175;ﺮﺷّﺤﺎﺕ ﻣﺤﺮﻙ ﺃﻋﺼﺎﺏ &= #65261; ﻋﻀﻠﺎﺕ ﮐﺎﺭ ﺩ&= #65267;ﮕﺮﻯ ﻧﺪﺍﺭﺩ. ﺗﻨﻬﺎ = ﻭﺳﻴﻠﻪ ﺍﻧﺘﻘﺎﻝ ﺁثاA= 197; ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193; ﺁﮔﺎﻩ ﻭ ﺍﺣﻮﺍ&= #65247;ﻰ ﺍﺳﺖ،ﮐﻪ ﺑﺠﺴ= 5250; ﻭﺣﺘﻰ ﺫﻫﻦ ﻭ ﻓ= ﮑﺮ ﻣﻴﺮﺳﺪ.ﺣﺎﻝ ﺍ&= #64404;ﺮ ﺭﻭﺍﻥ ﻣﺤﺮﻙ ﺍ&= #65211;ﻠﻰ ﺧﻮﺩ، ﻧﺘﻴﺠﻪ &#= 65251;ﻌﺎﻳﺐ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋ= ;ﻘﻴﺪﻩ ﻫﺎ ﻭ ﻣﺤﺮﮐﻬﺎ&= #65263; ﺫﺍﺕ ﻧﺎﭘﺎﻙ ﻭ = ﻏﻴﺮ ﺍﻟﻬﻰ ﻧﻔس ﺣﻴ&#= 65262;ﺍﻧﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ، &#= 65251;ﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺩﺳﺘﻮ&= #65197;ﺍﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﻨﻔﻊ ﻫﻮﺳﻬﺎﻯ ﺷﺨﺺ &= #65197;ﻭﺍﻧﻰ ﻫﺴﺘﻨﺪ،ﻭ ﺑﻀ= 5198;ﺭ ﺫﻫﻦ ﻭﺟﺴﻢ= ; ﺻﺎﺣﺐ ﺧﻮﺩ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﺪ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﻀ= ﺮﺭ ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﻫ&= #65204;ﺖ.ﻭﺣتی ﺁﻳﻨﺪﻩ ﺃﺑﺪﻯ &= #65191;ﻮﺩ ﺭﻭﺡ ﭘس ﭘﺎﮐﺴ&#= 65166;ﺯﻯ ﺭﻭﺍﻥ ﺿﺮﻭﺭﺕ &= #65227;ﻘﻠﻰﻭﻣﻨﻄﻘA= 264; ﺩﺍﺭﺩ ﺁﻧﮕﺎﻩ &= #65193;ﺭﺁﺭﺍﻣﺶ ﺭﻭﺍﻥ ﮐﺎﻣﻠﺎ&#= 65253;ﻭ ﺷﺎﻫﺪﺍﻥ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﺯ ﺳﻠﻮ&= #65241; ﺁﺷﮑﺎﺭ ﺍﺳﺖ ﮐ&= #65258; ﺫﻫﻨﻰ،ﭼﻪ ﺍﺑ= 5194;ﺍﻋﺎﺕ ﻭ ﺍﺑﺘﮑﺎﺭﺍﺕ &= #65227;ﻘﻠﻰ ﻭﻓﻠﺴﻔﻰ ﻭ ﺍﺧ&= #65248;ﺎﻗﻰ ﺩﺍﺭﺩ ﻭﺟﺴﻢ ﺁ&= #65255;ﻬﺎ،ﻭﭼﻪ ﺁﺭﺍﻣﺶ ﻭ</s= pan> &#= 65197;ﻓﺘﺎﺭﻫﺎﻯ ﻧﻴﮑﻮ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ،ﮐﻪ ﺣﺘﻰ ﺩﺷﻤﻦ ﺧﻮ&= #65193;ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﻭ = ﺧﺪﻣﺖﻣﻴﮑﻨﺪ.<o= :p></o:p> = 5235;ﺮﻭﻳﺪ ﭘﺪﺭ ﺭﻭﺍﻥ ﺷﻨ&= #65166;ﺳﻰ ﺟﺪﻳﺪ،ﻋﺸﻖ ﺭ= 5165; ﻧﻴﺎﺯ ﻋﻀﻮﻯ ﺍ&= #65261;ﺭﮔﺎﻧﻴﻚ ﻣﻴﺨﻮﺍﻧﺪ،ﮐA= 258; ﺑﺎﻳﺪ ﺍﺷﺒﺎﻉ &= #65207;ﻮﺩ.ﺍﻟﺒﺘﻪ ﻣﻨﻈﻮﺭﺵ ﺷﻬﻮ&#= 65173; ﺭﺍﻧﻰ ﺍﺳﺖ.ﮐﻪ = ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65193;ﺭﺳﺖ ﺍﺳﺖ.ﻭلی ﺴﺎﻟ= 4401;ﺎﻥ ﺍﺯ ﻫﺮ ﮐﺎﺭﺣﻠ&= #65166;ﻝ ﻭﺷﺎﻳﺴته ﻮﻃA= 170;ﻴﻌﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﮐﻨﺘﺮﻝ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ . ﺁﻧﻬﻢ ﻧﻪ ﮐﻨﺘ= ;ﺮﻝ ﻣﻄﻠﻖ ﻭ ﺍﮔﺮ ﻏ= ﻀﺐ ﻭﻧﻔﺮﺕ ﻧﻴﺰ ﺯ&= #65165;ﺋﻴﺪﻩ ﻧﻴﺎﺯ ﺍﻧﺴﺎﻥ &= #65169;ﺎﺷﺪ، ﭼﻮﻥ ﺣﻘﻴﻘﺖ ﺍ&= #65203;ﺖ،ﻭﺩﺷﻤﻦ ﺩﺳﺖ ﺑﺮﺩﺍﺭ ﻧ&= #65268;ﺴﺖ.ﭘس ﺒﻨﻈﺮﻓﺮﻭﻳﺪ &#= 65175;ﺤﻘﻖ ﻏﻀﺐ ﺭﺍ ﻟﺎﺯﻡ = ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺍﻧﺠﺎﻡ ﺑﮕ&= #65268;ﺮﺩ.ﺑﺪﻥ ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ = ﺍﻧﺴﺎﻥ،ﻓﺮﺍA= 261;ﺍﻥ ﺳﻮﮊﻩ ﻫﺎﻯ ﻋﺸ&= #65238; ﻭﺭﺯﻯ ﺩﺍﺭﺩ.ﻋ&= #65240;ﻠﻬﺎﻯ ﻫﻨﺮﻯ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ،ﮐﻪ ﺍﻧﺠﺎﻡ ﺁﻧﻬﺎ</= span> </spa= n>ﺿﺮﻭﺭﺕ ﺭﻓʌ= 26; ﻧﻴﺎﺯ ﻧﺪﺍﺭﺩ .ﻓﺮﻭﻳ&= #65194; ﻧﻴﺎﺯ ﺑﺪﻥ ﺑﻌ&= #65208;ﻖ ﺭﺍ،ﮐﻪ ﻳﻚ ﺗﺤ&#= 65198;ﻳﻚ ﺟﻨﺴﻰ ﻣﻴﺪﺍﻧ&#= 65194;،ﮐﻪ ﺑﺎﻳﺪ ﺍﺷﺒﺎﻉ &= #65207;ﻮﺩ.ﻭﺍﻟّﺎ ﺁﺷﻘﺘﮕﻰ ﻭﺩﺭ&#= 65259;ﻢ ﺭﻳﺨﺘﻦ ﻧﻈﺎﻡ &= #65153;ﺭﺍﻣﺶ ﺗﻦ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65194;.ﻭ ﺑﺮﺍﻯ ﺍﻳﻦ ﮐﺎ&= #65197; ﺳﻮﮊﻩ ﻣﺎﺩﻯ ﻣ&= #65268;ﺨﻮﺍﻫﺪ. ﻳﻌﻨﻰ ﺟﻨس ﻣﺨ&#= 65166;ﻟﻒ.ﺩﺭﺣﺎﻟﻴ@= 401;ﻪ ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ &= #65259;ﺮ ﻫﻴﺠﺎﻥ ﺩﺍﺧﻠ&#= 65264;،ﻣﻴﺘﻮﺍﻥ ﺳﻮﮊﻩ ﻫﺎﻯ ﺩﻳ&= #64405;ﺮﻯ ﻳﺎﻓﺖ.ﻭالاّ ʌ= 03;ﮑس ﺍﺷﺒﺎﻉ ﭘﺬﻳﺮ &= #65255;ﻴﺴﺖ.ﺩﺭﺣﺎﻟ= 5268;ﮑﻪ ﺧﻮﺩ ﻓﺮﻭﻳﺪ ﺍ&= #65199; ﻋﺎﺩﺕ ﺳﺮﻯ ﺟﻠ&= #65238; ﻳﺎﺩ ﻣﻴﮑﻨﺪ<sp= an dir=3DLTR> </spa= n>ﮐﻪ ﻣﻨﻄﻘﺎ A= 165;ﻳﻦ ﻣثلﺃﻋﻠﻰ ﻣﻴA= 208;ﻮﺩ.ﺧﻄﺎﻯ ﻓﺮﻭﻳﺪ ﺍﻟﺒﺘ&#= 65258; ﺍﺯ ﺩﻳﺪ ﻏﻴﺮ ﻋ= ﻠﻤﻰ ﻭﭘﺰﺷﻚ ﺍﻳﻦ ﺍ&= #65203;ﺖ،ﮐﻪ ﻋﺸﻖ ﺭﺍ ﻧﺘﻴﺠ&= #65258; ﻭﻣﻘﺪﻣﻪ ﻭ ﺷﺎ&= #65267;ﺪ ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣ&= #65262;ﻓﻘﻴّﺖ ﺟﻨﺴﻰ ﻣﻴﺪﺍﻧ&#= 65194;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻭﺍﺿ&#= 65186; ﺍﺳﺖ،ﮐﻪ ﻋﺸﻖ &#= 65267;ﻚ ﻣﻔﻬﻮﻡ ﺑﻴﻮﻟ&#= 65262;ﮊﻳﻚ ﺑﺘﻨﻬﺎﺋﻰ ﻧﻴ&#= 65204;ﺖ.ﺩﺭ ﻣﻔﻬﻮﻡ ﺑﻴﻮﻟ&#= 65262;ﮊﻳﻚ ﺳﮑس ﻣﻴﺘﻮﺍﻧ= 5194; ﺑﺎﺷﺪ،ﻭﻟﻰ ﺩ= 5197;ﻣﻔﻬﻮﻡ ﺭﻭﺣﻰ ﻭﺍﻟﻬﻰ &= #65261;ﻣﺘﺎﻓﻴﺰﻳﻚ ﻧﺘﻴﺠﻪ ﺑﻴﻮﻟ&#= 65262;ﮊﻳﻚ ﺟﺴﻢ ﻧﻴﺴﺖ.ﻣﺎ&= #65255;ﻨﺪ ﺍﻧﺴﺎﻥ ﺩﻭﺳﺘ&#= 65264; ﻫﺎ ﻭﻋﺸﻖ ﺑﻔﺮ&= #65199;ﻧﺪ ﻭﻣﻴﻬﻦ ﻭ ﺳﻮﮊ&= #65257; ﻫﺎﻯ ﺩﻳﮕﺮ. <o:p></o:p></spa= n> = 5227;ﺸﻖ ﻭﺭﺯﻯ ﮐﻪ ﺭﺍﺑ&= #65220;ﻪ ﺑﺴﺎﺧﺘﻤﺎﻥ ﮊ&#= 65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ&#= 1548;ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺁث&= #1575;ﺭ ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺑﺪ ﮐﺎﺭﺍﻥ ﺩﺭ = ﻋﺸﻘﻬﺎﻯ ﺧﻮﺩ چه ﺒﺰﻥ ﻳ&#= 65166; ﺣﮑﻮﻣﺖ،ﻭ ﭘﺮ= 5203;ﺘﻴﺪﻥ ﺁﻥ ﺣﺪّ ﺃﮐثر = 5203;ﺘﻤﮑﺎﺭﻯ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﺍﺧﻠﺎﻕ ﺍﺟﺘﻤﺎﻋﻰ،ﭼA= 258; ﺭﺳﺪ ﺑﺎﺧﻠﺎﻕ &= #65165;ﻟﻬﻰ، ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑ&#= 64345;ﺬﻳﺮﺩ ﻭ ﻧﻴﮑﻮﮐﺎﺭﺍ&#= 65253; ﺍﻟﻬﻰ ﺩﺭ ﻫﻤﻪ = ﺧﺪﻣﺎﺕ ﺍﻧﺴﺎﻧﻰ ﺧﻮﺩ&#= 1548;ﻋﺸﻖ ﺭﺍ ﺑﮑﺎﺭ ﻣﻴﮕ&= #65268;ﺮﻧﺪ.ﮐﻪ ﺭﺍﺑﻄﻪ ﺧﻮﺩﺭ&#= 65165; ﺑﺎ ﺧﺪﺍ ﻭﻣﺨﻠﻮﻗ&= #65166;ﺕ ﺧﺪﺍ ﺣﻔﻆ ﮐﺮﺩ&= #1607; ﺒﺎﺷﻨﺪ. ﮐﻪ ﺩﺭ= ﻫﺮﺣﺎﻝ ﻋﺸﻖ ﻳﻚ ﻧﻴﺎﺯ = ﺑﻴﻮﻟﻮﮊﻳﻚ ﻧﻴﺴﺖ.ﻭﻟﻰ ﺳﮑ&= #1587; ﻏﺮﻳﺰه اﻯ ﺣﻴ= 5262;ﺍﻧﻰ ﺭﺳﻴﺪﻩ ﺍﺯ ﺗﻮ&= #65247;ﺪﺍﺕ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﭘﻴﺸﻴﻦ ﺩﺭ ﺍﻧ&= #65204;ﺎﻥ ﻫﺴﺖ. = 4400;ﻪ ﺩﺭ ﺣﺪﻭﺩ ﻣﻘﺒ&= #65262;ﻝ،ﻳﻌﻨﻰ ﭘس ﺍﺯﮐﻤﺎﻝ ﺭ&#= 65261;ﺣﻰ ﻭ ﻓﮑﺮﻯ ﺍﻧﺴﺎ&= #65253; ﻗﺎﺑﻞ ﺍﻧﮑﺎﺭ &= #65255;ﻴﺴﺖ. ﻭﺑﻴﺸﺘﺮ ﺑﺮﺍ&#= 65263; ﺣﻔﻆ ﻧﺴﻞ ﺍﺳﺖ.= ﮔﺮﭼﻪ ﺣﻔﻆ ﻧﺴﻞ ﻭﻇﻴ&= #65236;ﻪ ﻓﺮﺩﻯ ﻧﻴﺴﺖ،= 4400;ﻪ ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ &= #65165;ﻭﻟﺎﺩ ﮔﻨﺎﻫﻰ ﮐﺮﺩه &#= 65170;ﺎﺷﺪ. ﮔﺮﭼﻪ ﻭﺳﻴﻠﻪ &= #64400;ﺴﺐ ثوﺍﺏ ﺩﺭ ﺗﺮﺑ= 5268;ﺖ ﺍﻭﻟﺎﺩ ﻫﺴﺖ. ﻭ= ﺑﺴﻴﺎﺭ ﻫﻢ ﺩﺭ ﻧﻘﺺ ﺟﺴ= ﻤﻰ ﻗﺎﺩﺭ ﺑﺴﮑس ﻧ&#= 65268;ﺴﺘﻨﺪ ﻳﺎ ﺍﻃﻔﺎﻟﻰ ﺭ&= #65165; ﺑﻔﺮﺯﻧﺪﻯ ﻣﻴ&#= 64405;ﻴﺮﻧﺪ.ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺣﺘﻰ ﻋ= ﺸﻖ ﺟﻨﺴﻰ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ،ﮐﻪ ﭘﺪﻳﺪﻩ ﭘﻴﭽﻴ&#= 65194;ﻩ ﭼﻮﻥ ﺩﻳﮕﺮ ﺻﻔ&= #65166;ﺕ ﺣﻴﺎﺗﻰ ﺍﺳﺖ، &#= 65169;ﻰ ﻧﻬﺎﻳﺖ ﻋﻠﻞ ﻭ = ﺷﺮﺍﻳﻂ ﺩﺭ ﺁﻥ ﺩﺧﺎﻟﺖ = ﺩﺍﺭﺩ. ﮐﻪ ﻫﻴچ گاﻩ ﺍ= 5255;ﺴﺎﻥ ﻗﺎﺩﺭ ﺑﺪﺭﻙ ﻫ&= #65252;ﻪ ﺷﺮﺍﻳﻂ ﻧﻴﺴﺖ.&= #65175;ﺎ ﺷﺎﻳﺪ ﺑﻌﻠّﺖ &#= 65259;ﺮﺃﻣﺮﻯ ﻭﺍﻗﻒ ﮔﺮﺩﺩ. ﻓ= ﺮﻭﻳﺪ ﻭ ﺍﻣثاﻝ ﺍﻭ ﮐ&#= 65258; ﻣﺎﺩﻯ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﻨﺪ،ﻋﺸﻖ ﺟﻨﺴﻰ ﺭﺍ ﺧﺮﻭ&= #65181; ﺍﺯ ﻣﺮﺣﻠﻪ ﻧﺮ&= #64404;ﺴﻴﻦ ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﺍﺻﻄﻠﺎﺣﺎ ﺑﻠ&#= 65262;ﻍ ﺟﻨﺴﻰ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ. ﮐﻪ ﺍﻳﻦ ﺣ= ;ﺎﻟﺖ ﺭﺍ ﺍﻧﺴﺎﻥ ﺍﺯ = ﻓﺮﺩﻳّﺖ ﺧﻮﺩ ﺧﺎﺭﺝ ﺷﺪ&= #65257;،ﻣﻴﺨﻮﺍﻫﺪ ﺑﺎ ﺩﻳﮕﺮﻯ ﺍﺗ&= #1617;ﺤﺎﺩ ﮐﻨﺪ.ﮐﻪ ﺍᤨ= 4;ﺮ ﭼﻨﻴﻦ ﻫﻢ ﺑﺎﺷ&= #65194;، ﮐﺎﺭﻯ ﻃﺒﻴﻌﻰ &= #65261;ﻟﻰ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺭ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺡ ﺍﺳﺖ،ﮐﻪ &#= 65169;ﺎﻳﺪ ﻓﺮﺩﻳّﺖ ﺍﻧﺴ= 5166;ﻥ ﺩﺭﻓﺮﺩ ﺑﺮﺗﺮ &= #65165;ﺯ ﺧﻮﺩ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ، ﮐﻪ ﺗﮑﺎﻣﻠﻰ ﺑ&= #65166;ﺷﺪ.ﻣﺎﻧﻨﺪ ﻭﻟﻰ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬی ﺒﺮﺍی ﺘ= 5200;ﮐﻴﻪ ﻧﻔس ﺩﺭﺩﻭﺭﻩ &#= 65203;ﻠﻮﻙ.ﺗﺤﺮﻳﻢ ﺧﻴﻠﻰ ﺍﺯ ﮐﺎﺭ&= #65259;ﺎﻯ ﻃﺒﻴﻌﻰ ﺟﺴﻢ ﻣ&= #65220;ﺮﺡ ﺍﺳﺖ.ﺭﻭﺯﻩ ﻣﻴ&= #64405;ﻴﺮﻧﺪ </spa= n>ﻭﺗﺮﻙ ﺷﻬﻮʋ= 73; ﻣﻴﮑﻨﻨﺪ،ﻭﺣ= ﺘﻰ ﺗﺮﻙ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;،ﺑﺮﺍﻯ ﻟﺬت ﺒﻨﻬﺎﻳﺖ &#= 64400;ﻪ ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﺍ&= #65267;ﻦ ﮐﺎﺭﻫﺎ ﺣﻠﺎﻝ &= #65261; ﺑﻬﺸﺖ ﺯﻧﺪﮔﻰ&#= 1548;ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﻗﺒﻠﻰ ﺁﻧﻬﺎ<sp= an dir=3DLTR> ﺍﺳﺖ.ﻭﻟﻰ= ﭘس ﺍﺯ ﻧﺠﺎﺕ ﺷﻬﻮ&= #65193;ﻯ ﻭ ﺳﻠﻮﮐﻰ ﻭ ﺑﺎ= ﺯﮔﺸﺖ ﺑﺨﻠﻖ،ﺳﺎﻟﻚ = 4400;ﺎﻣﻞ ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #65165;ﻧﺴﺎﻧﻬﺎ ﺩﺭ ﺍﻣﻮﺭ ﻃﺒﻴ&= #65228;ﻰ ﻣﻴﺘﻮﺍﻧﺪ ﻋﻤ&#= 65246; ﮐﻨﺪ.ﺯﻳﺮﺍ ﺑﺎ<= /span> </spa= n>ﻋﻘﻞ ﺍﻟﻬﻰ A= 153;ثاﺭ ﻣﻨﻔﻰ ﺩﺭﺍﻋﻤ&#= 65166;ﻝ ﺑﺸﺮﻯ ﻧﺪﺍﺭﻧ&#= 65194;.ﻭ ﺍﮔﺮ ﻋﺸﻖ ﺟﻨﺴ&= #65264; ﺑﺎ ﺟﻨس ﻣﺨﺎﻟ&#= 65234; ﺩﺍﺷﺖ،ﺑﺼﻮﺭA= 173; ﺗﻤﻠّﻚ ﻭﺳﺘﻤ= 4405;ﺮﻯ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #64400;ﻪ ﺑﺎﻟﻌﮑس ﻭﺳﻴ= 5248;ﻪ ﺗﻤﺮﻳﻦ ﺩﺍﺋﻢ &= #65235;ﺪﺍﮐﺎﺭﻯ ﻣﻴﺒﺎﺷﺪ.ﻭﻫﺮ&#= 64404;ﺰ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65191;ﻮﺩﺭﺍ ﺩﺭ ﻋﻄﺶ ﻫﻴﭻ ﮐ= ﺎﺭﻯ ﻧﻤﻰ ﭘﺬﻳﺮﺩ.ﺑ&= #65240;ﻮﻝ ﺧﺪﺍﻭﻧﺪ ﺑﻤﺤ&#= 65252;ﺪ ﻭﻫﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ،ﮐﻪ ﭼﺮﺍ ﺍﻣﻮﺭﻯ ﮐ&= #65258; ﺑﺮﺗﻮ ﺣﻠﺎﻝ<sp= an dir=3DLTR> </spa= n>ﺍﺳﺖ ﺑﺮﺧﻮʌ= 67;ﺸﺘﻦ ﺣﺮﺍﻡ ﻣﻴﮑﻨﻰ. = ﺯﻳﺮﺍ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﻧﻴﺎﺯﻯ ﺑﺮﻭﺯ&#= 65257; ﻭ ﺩﻳﮕﺮ ﺍﻋﻤﺎ&= #65245; ﻋﺒﺎﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ&= #65247;ﻰ ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍ&#= 65263; ﺗﺸﻮﻳﻖ ﭼﻨﺪ ﺳ&= #65166;ﻟﻚ ﺧﻮﺩ ﭼﻨﺎﻥ ﻣﻴ&= #64401;ﺮﺩ،ﮐﻪ ﻣﻮﺭﺩ ﺍﻋﺘﺮﺍ&#= 65213; ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ.ﺧﻠﺎﺻﻪ ﺑﻴﻦ ﺳﮑس ﻭ ﻋﺸ&= #65238; ﻳﻚ ﺧﻠﻂ ﻣﺒﺤث &= #65227;ﺠﻴﺒﻰ ﻫﺴﺖ.ﺯﻳﺮﺍ ﻋﺸ&= #65238; ﺑﺪﻭﻥ ﺳﮑس ﻧﻴ&#= 65200; ﻫﺴﺖ،ﻭ ﻧﻴﺰ ﺳ&#= 64401;س ﺑﺪﻭﻥ ﻋﺸﻖ ﻧﻴ&= #65200; ﻓﺮﺍﻭﺍﻥ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺑﺎ ﺯﻧﺎﻥ ﺗﻦ ﻓ= ﺮﻭﺵ ﺍﻧﺠﺎﻡ ﻣﻴﮕﻴ&#= 65198;ﺩ .<o:p></o:p> = 5165;ﻣﺎ ﺯﺑﺎﻥ ﺍﺟﺘﻤﺎ&#= 1593;ی ﺒﺮﺍﻯ ﺑﻴﺎﻥ ﻣ&= #65236;ﺎﻫﻴﻢ ﻭ ﺍﺳﺮﺍﺭ ﻋﺸﻖ = ﺍﻟﻬﻰ ﺑﺎ ﻋﺸﻖ ﺟﻨﺴﻰ = ﺩﺭ ﻋﺮﻑ ﺟﺎﺭﻯ ﻫﺮ&= #65183;ﺎ،ﺑﺰﺑﺎﻥ ﻣﺨﺘﻠﻒ ﺍﺳﺖ.ﮐ&= #65258; ﻋﻘﺎﻳﺪ ﺁﻧﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ ﺑﺮﺧی ﺠﺎﻣﻌﻪ &#= 65207;ﻨﺎﺳﺎﻥ ﻋﺸﻖ ﺭﺍ ﺭﻓﺘﺎ&= #65197;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴ&#= 65194;ﺍﻧﻨﺪ،ﻭﻧﺘ᥾= 8;ﺠﻪ ﺯﻧﺪﮔﻰ ﺟﻤﻌﻰ &= #65165;ﺳﺖ.ﮐﻪ ﻓﺮﺩ ﺑﺮﺣﺴﺐ ﺗ&= #65184;ﻮﻳﺰ ﻋﻘﻞ ﺟﻤﻌﻰ ﺍﻧ&= #65184;ﺎﻡ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺗﻨ= ﻬﺎ ﺣﻔﻆ ﻧﺴﻞ ﻳﻚ ﻗ= ﻮﻡ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻫﻤﭽﻨﺎﻥ ﺍﺯ ﮐﻮﺯﻩ ﻫﻤﺎ&= #65253; ﺗﺮﺍﻭﺩ ﮐﻪ ﺩﺭ = ﺍﻭ ﺍﺳﺖ.ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻣثل ﺧﻮﺩ،ﻭ ﺷA= 166;ﻳﺪﻫﻢ ﺑﺪﺗﺮ ﺍﺯﺧﻮﺩ &= #65169;ﻮﺟﻮﺩ ﻣﻴﺂﻭﺭﻧﺪ،ﻭA= 175;ﺮﺑﻴت ﻤﻴﮑﻨﻨﺪ ﻭﺗﺤ&#= 65262;ﻳﻞ ﺟﺎﻣﻌﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻣﮕﺮ ﺧﻮﺩ ﺍﺑﺘﺪﺍ ﺑ&= #65176;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺧﻮﻳﺶ ﺑﭙﺮﺩﺍ&#= 65199;ﻧﺪ،ﻭ ﺫﺍﺕ ﺧﻮﺩﺭﺍ ﺍ&= #65199; ﻓﺼﻞ ﻧﻮﻋﻰ ﭘﺎ&= #65163;ﻴﻦ ﺑﺒﺎﻟﺎﺗﺮ ﺑﺒ&#= 65198;ﻧﺪ،ﺗﺎ ﻧﻄﻔﻪ ﺟﻨﺴﻰ ﺍ&= #65261; ﺍﺯ ﺍﺭﻭﺍﺝ ﺷﺎ&= #65267;ﺴﺘﻪ ﺗﺮ ﻣﻨﺘﻈﺮ ﺗﻮ&= #65247;ﺪ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨ&#= 65256;ﺪ.ﺯﻳﺮﺍ ﺩﺭ ﺟﺎمعه اﻯ @= 400;ﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺟﺪﻳﺪﻯ ﻭﺍﺭﺩ &= #65153;ﻥ ﻧﺸﻮﺩ ﮐﻪ ﺑﺨﻠ&= #65238; ﺑﺎﺯ ﮔﺮﺩﻧﺪ،= 5255;ﺴﻞ ﺁﻥ ﻗﻮﻡ ﺩﺭ ﻓﺼ= ﻞ ﺭﺍﻳﺞ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﻌﻘﺐ ﻣﻴﺮﻭﺩ.&= #64400;ﻢ ﻋﻘﻞ ﺗﺮ ﻭﻭﺣﺸ&= #65264; ﺗﺮ ﻭ ﺑﺪﻭﺭ ﺍﺯ= ﻋﻘﻞ ﻭﺗﻤﺪﻥ ﺍﺟﺪﺍ&#= 65193;ﻯ ﻭ ﺍﺯ ﺍﻗﻮﺍ= ;ﻡ ﺩﻳﮕﺮ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ.ﺍﻗﻮﺍﻣﻰ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺯﻧﺪﻩ ﺗﺎﺯﻩ ﻧ&= #65236;س ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺩﺍﺭﻧﺪ،ﮐﻪ ﺗ= 5198;ﺑﻴﺖ ﺍﻓﺮﺍﺩ ﺩﻳﮕﺮ &= #65197;ﺍﺩﺭ ﺳﻠﻮﻙ ﻭ ﺍﺧﻠﺎ&= #65237; ﺟﺎﻣﻌﻪ ﺧﻮﺩ ﻣ&= #1572;ثّر ﻫﺴﺘﻨﺪ ﺩﺭ ﻧﺼ&= #65166;ﻳﺢ ﻭﺣﮑﻤﺘﻬﺎﻯ ﺗ&#= 65166;ﺯﻩ ﻭ ﺑﺮﺗﺮ ﺧﻮﻳﺶ = ﺭﺍ ﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤ&= #65228;ﻰ ﺟﺎﻣﻌﻪ ﺧﻮﺩ ﺍ&= #65197;ﺍﺋﻪ ﻣﻴﺪﻫﻨﺪ.ﻟﺬﺍ &= #65183;ﺎﻣﻌﻪ ﻫﺎ ﺑﺮﺍﻯ ﺣﻔﻆ = ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺩﻭﺭﻯ ﺍ= ﺯ ﻣﺒﺎﺭﺯﺍﺕ ﻭ ﺟ&= #65256;ﮓ ﺍﻓﺮﺍﺩ ﺑﺎﻫﻢ&#= 1548;ﺑﺮﺍﺳﺎس ﺣﺴﺎﺩﺗﻬﺎﻯ ﺟ&#= 65256;ﺴﻰ ﺧﻮﺩ،ﻋﺸﻖ ﺟﻨ= 5204;ﻰ ﺍﻓﺮﺍﺩ ﺧﻮﺩﺭ&#= 65165;، ﺑﺪﻭﻥ ﻗﻮﺍﺭﻩ &= #65165;ﺯﺩﻭﺍﺝ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193; ﻣﻤﻨﻮﻉ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﻭﻟﻰ ﻋﻤﻠﺎ ﺧﻴ&= #65166;ﻧﺖ ﺟﻨﺴﻰ ﺑﻴﻦ ﻣﺮ&= #65193;ﺍﻥ ﻭﺯﻧﺎﻥ، ﻫﻤﻴ= 5208;ﻪ ﺑﻮﺩﻩ ﻭ ﺭﻭﺯ ﺍ= ﻓﺰﻭﺩ ﻫﻢ ﺷﺪﻩ ﺍﺳﺖ.ﻭ= ﺗﻨﻬﺎ ﺍﺯﺩﻭﺍﺝ ﻳﺎ ﺯ&= #65261;ﺝ ﻭﺟﻔﺖ ﻭ ﺷﻔﻊ ﭘ= ﺬﻳﺮﻯ ﺳﺎﻟﻚ ﺑﺎ</s= pan> &#= 64344;ﻴﺮ ﺍﻟﻬﻰ ﻣﻮﺭﺩ ﻧ&= #65224;ﺮ ﺃﻧﺒﻴﺎ ﺍﺯ ﺍﺯ&= #65193;ﻭﺍﺟﻬﺎ ﻭﻣﻘﺮﺭﺍﺗﻰ ﮐ&#= 65258; ﻣﻴﮕﻮﻳﻨﺪ ﻫﺴ&#= 65174;.ﺧﻮﺍﻩ ﺳﺎﻟﻚ ﻣﺮﺩ ﺑﺎ&= #65207;ﺪ ﻳﺎ ﺯﻥ،ﻭ ﭘﻴﺮ &= #65165;ﻟﻬﻰ ﺧﻮﺍﻩ ﻣﺮﺩ ﺑﺎ = ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺑﺎﺷﺪ ﻳ&= #65166; ﺯﻥ. ﮐﻪ ﻣﺮﺩ ﮐﺎ= ;ﻣﻞ ﺍﻣّﻰ،ﻭﺯﻥ ﮐA= 166;ﻣﻞ ﺭﺍ ﺍُﻡّ ﺍﻟﻤ= 572;ﻣﻨﻴﻦ ﮔﻔته اﻧﺪ.ﻭﺩA= 267;ﮕﺮﺍﻥ ﺩﺭ ﺟﺎمعه اﻳʌ= 54; ﺍﺯﺩﻭﺍج ﺮﺍ ﻣﻘﺪُّس ﻭ = 5261;ﺍﺟﺐ ﻣﻴﺪﺍﻧﻨﺪ. ﮐﻪ = ﻣﻨﻊ ﻭﺟﻮﺏ ﻭﻟﺰﻭﻣ&#= 65264; ﺑﺮﺍﻯ ﺍﺯﺩﻭﺍ&#= 65181; ﺟﻨﺴﻰ ﻫﺴﺖ.ﻭﻣ&= #65184;ﺮﺩ ﺑﻮﺩﻥ ﺟﺮﻣﻰ ﻧ&= #65268;ﺴﺖ.ﻭﺷﺎﻳﺴﺘ= 4405;ﻰ ﺍﺩﺍﺭﻩ ﺧﺎﻧﻮ&#= 65165;ﺩﻩ ﺩﺭ ﺯﻥ ﻳﺎ ﻣﺮﺩ= ﺷﺮﻁ ﻟﺎﺯﻣﻰ ﺍﺳﺖ،= 4400;ﻪ ﺍﺯﺩﻭﺍﺝ ﺟﻨﺴ&#= 65264; ﺭﺍ ﺟﺎﻳﺰ ﻣﻴﻨ&= #65252;ﺎﻳﺪ ﺩﺭ ﻫﻨﺪﻭﺳﺘﺎ&#= 65253; ﺍﻃﻔﺎﻝ ﺧﻮﺭﺩ&#= 65203;ﺎﻝ ﺭﺍ ﺭﺳﻤﺎ ﻣﺮﺍ&= #65203;ﻢ ﺍﺯﺩﻭﺍﺝ ﺑﺮﺍ&#= 65263; ﺁﻧﻬﺎ ﺟﺎﺭﻯ ﻣ&= #65268;ﮑﻨﻨﺪ، ﻭﻫﺰﺍﺭﺍﻥ ﻣﺸ&#= 64401;ﻞﺧﺎﻧﻮﺍﺩﮔʌ= 64; ﻣﻴﺴﺎﺯﻧﺪ.ﮐﻪ &= #65267;ﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﻣﺮﮒ = ﻋﺸﻖ ﻗﺒﻞ ﺍﺯ &#= 65175;ﻮﻟﺪ ﺍﺳﺖ.ﻭ ﻣﻌﻤﻮﻟ&= #65166; ﺯﻥ ﺩﺭ ﺁﻥ ﺟﺎﻣ= ﻌﻪ ﻣﺤﮑﻮﻡ ﺑﺎﻃﺎ&#= 65227;ﺖ ﺍﺳﺖ،ﮐﻪ ﺣﺘﻰ &#= 64404;ﺎﻫﻰ ﺑﺎ ﻣﺮﮒ ﺷﻮﻫﺮ = ﻫﻤﺴﺮ ﻧﻴﺰ ﺯﻧﺪﻩ ﺑﮕ&= #65262;ﺭ ﻣﻴﺸﻮﺩ.ﻭ ﺍﻳﻨ&= #65260;ﺎ ﺍﻭﺝ خطاﻯ ﻓﻬA= 250; ﻣﺴﺎﺋﻞ ﺯﻧﺪﮔ&#= 65264; ﻭ ﻓﻠﺴﻔﻪ ﻭﺟﻮ&= #65193; ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺖ.= ﻭ ﺍﻭﺝ ﺳﺘﻤﮑﺎﺭ&#= 65263; ﻭﺑﻰ ﻋﺪﺍﻟﺘﻰ &= #65261;ﺟﻬﺎﻟﺖ،ﻭ ﻣﺎﻧﻊ ﭘﻴﺸﺮﻓ&#= 65176;ﻬﺎﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ&#= 65251;ﻘﺼﻮﺩ ﺍﻟﻬﻰ ﺍﺳﺖ.ﺍﻳ&= #65254; ﺟﺎﻣﻌﻪ ﻫﺎ ﺍﺯ<= /span> </spa= n>ﺻﻠﻪ ﺭﺣﻢ ﻭA= 261;ﻇﻴﻔﻪﺍﺟﺘﻤﺎ= ;ﻋﻰ ﻣﻴﮕﻮﻳﻨﺪ،ﺩA= 197; ﺣﺎﻟﻴﮑﻪ(ﺻﻠﻪ)&= #65267;ﻌﻨﻰ ﺍﺭﺗﺒﺎﻁ ﻭ ﺍﺗ&= #65212;ﺎﻝ ﺑﺎ ﻏﻴﺮ ﻫﻢ ﺭﺣ= ﻢ ﭼﻮﻥ ﺧﻮﺍﻫﺮﻭ&#= 65169;ﺮﺍﺩﺭﺿﺮﻭﺭʌ= 63; ﻧﻴﺴﺖ.ﻭﺭﺣﻢ ﺍ&= #65255;ﺴﺎن ﺒﺮﺍﻯ ﺍﺭﺗﺒﺎ&#= 65217;،ﺗﻨﻬﺎ ﺭﺣﻢ ﻣﺎﺩﺭ ﺩﺭ = ﺧﻮﺍﻫﺮﺍﻥ ﻭ ﺑﺮﺍﺩﺭﺍﻥ ﺗ&= #65256;ﻰ ﺍﺳﺖ.ﺧﻮﻳﺸﺎﻥ &= #65193;ﻳﮕﺮ ﻫﻢ ﺭﺣﻢ ﻗﺒﻴﻠ&= #65258; ﻫﺴﺘﻨﺪ،ﻭﻟﻰ = 5165;ﺯ ﺭﺣﻢ ﻣﺎﺩﺭ ﻧﻴ&= #65204;ﺘﻨﺪ.ﻭﺣﺘﻰ ﺍﻓﺮﺍﺩ ﻳﻚ ﮐﺸ&= #65262;ﺭ ﺭﺣﻢ ﻫﻢ ﻧﮋﺍﺩ&= #65263; ﺩﺍﺭﻧﺪ.ﻭ ﺻﻠﻪ = ﻭ ﺍﺗّﺼﺎﻝ ﺗﻨﻬ= 5166; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻄﺮﺡ ﺍﺳﺖ.ﻭ ﺭ= َﺣِﻢ ﻧﻴﺰ ﺭﺣﻢ ﻭﻟﺎ&= #65267;ﺖ ﻭﻃﺮﻳﻘﺖ ﺑﺮﺍ&#= 65263; ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194; ﺑﺨﺼﻮﺹ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻫﻢ ﺭﺣﻢ،ﺷﺎﻫ= 5194; ﺷﻬﻮﺩ ﺳﻮﻡ ﻓﺎ&= #65219;ﻤﻰ ﺷﻴﻮﺍ ﻭﻣﺮﻳﻢ&#= 1548;ﮐﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺻ= ﻠﻪ ﺭﺣﻢ ﺩﺍﺭﻧﺪ. ﺩ= ﻳﺎﻧﺖ ﺳﻠﻮﮐﻰ ﺭﺣﻢ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺷﻬﻮﺩ ﺯﻧﺎ&= #65255;ﻪ ﻓﺎﻃﻤﻰ،ﺩﺭ ﺑ= 5268;ﻦ ﺷﻬﻮﺩﻫﺎ ﻣﻄﺮ&#= 65185; ﺍﺳﺖ.ﻭ ﺍﻳﻦ &#= 65207;ﻬﻮﺩ ﺯﻧﺎﻧﻪ ﻓﺎﻃﻤ&#= 65264; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65239;ﺘﻰ ﺍﺳﺖ،ﮐﻪ ﺳﺎﻟ= 5242; ﺻﻠﻪ ﺭﺣﻢ ﺻﺎﺩ&= #65239;ﺎﻧﻪ ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﺑ&= #65166; ﺩﻭ ﻓﺮﺯﻧﺪ ﺷﻬ&= #65262;ﺩ ﻓﺎﻃﻤﻰ،ﺣﺴﻴA= 254; ﭘﻴﺮ ﮐﺎﻣﻞ ﻭ ﺣ= ﺴﻦ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺳ&= #65166;ﻟﻚ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ.ﮐﻪ ﻣﻮﺭﺩ ﺳﭙﺎس ﻣ&#= 65166;ﺩﺭ ﺍﻟﻬﻰ ﺁﻧﺎﻥ،= 5261;ﺻﺎﺣﺐ ﺭﺣﻢ ﻭﻟﺎﻳﺖ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺧﻠﺎ&= #65211;ﻪ ﺍﺭﺗﺒﺎﻁ ﺳﺎﻟ&#= 65242; ﺑﺎ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ، ﻭﺩﻳﮕﺮ &#= 65203;ﺎﻟﮑﺎﻥ </spa= n>ﺍﻃﺮﺍﻑ ﺧﻮʌ= 67;ﺶ ﺻﻠﻪ ﺭﺣﻢ ﺍﻟﻬ&= #65264; ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﻋ&= #65252;ﻠﺎ ﺧﻮﻳﺸﺎﻥ ﻭﺣﺘ&#= 65264; ﺑﺮﺍﺩﺭﺍﻥ ﻭﺧ&#= 65262;ﺍﻫﺮﺍﻥ،ﻭﺣ᥵= 6;ﻰ ﭘﺪﺭ ﻭﻣﺎﺩﺭﺳ&#= 65166;ﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺍﺯﺩﺷﻤﻨﺎن ﺴ= 5166;ﻟکان هستند. ﺯﻳﺮﺍ ʋ= 75;ﺮﻙ ﻣﺬﻫﺐ ﻗﺸﺮﻯ ﺁ&= #65255;ﺎﻥ ﺭﺍ ﮐﺮﺩه اﺳﺖ.&#= 65261; ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺁﻧﺎﻥ ﺭ&= #65165; ﻧﻴﺰ ﺗﮑﺬﻳﺐ م&#= 1740; ﻨﻤﺎﻳﻨﺪ.ﭘس ﺍ&#= 65197;تباﻁ ﺑﺎ ﺧﻮﻳﺸﺎﻥ ﻣ&= #65192;ﺎﻟﻒ ﺳﺎﻟﮑﺎﻥ ﻭﺍﻭ&#= 65247;ﻴﺎ ﻣﻨﻄﻘﺎ ﺩﺭﺳﺖ &= #65255;ﻴﺴﺖ. ﻣﮕﺮ ﺑﺮﺍﻯ ﻫﺪ&= #65165;ﻳﺖ ﺁﻧﺎﻥﺑﻌﻠّﺖA= 255;ﺰﺩﻳﮑﻰﻭﺍﺣﺴ= ;ﺎﺳﻰﮐﻪﺑﺂﻧﻬ&#= 65166;ﺩﺍﺭﻧﺪ. <o:p></o:p> = 5183;ﺎمعه گرﺍﻳﺎﻥ ﻧﻴﺰ = 5227;ﺸﻖ ﺭﺍ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨ&#= 65194;.ﭘس ﻋﺸﻖ ﺭﺍ ﺑﺎ ﺍﺯ= ﺩﻭﺍﺝ ﺟﻨﺴﻰ ﻭﺭﺳﻤﻰ &= #65251;ﺮﺑﻮﻁ ﻣﻴﮑﻨﻨﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﺩﺭﺗﻤﺎﻡ ﺍﺩﻳ&#= 65166;ﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ، &#= 64400;ﻪ ﺑﺎﻳﺪ ﻣﺮﺍﺳﻢ &= #65165;ﺯﺩﻭﺍﺝ ﺭﺍ ﺧﻮﺩﺷﺎﻥ ﺍ&= #65255;ﺠﺎﻡ ﺑﺪﻫﻨﺪ،ﮐﻪ ﻫ= 5268;ﭻ ﺿﺮﻭﺭتی هم ﻧʋ= 94;ﺍﺭﺩ.ﻭﭼﻴﺰﻯ ﻫﻢ ﺑﺮﺍﻯ ﮔﻔﺘ&= #65254; ﻭ ﺍﻓﺰﻭﺩﻥ ﻧﺪ&= #65165;ﺭﻧﺪ. ﻓﻘﻂ ﺧﻮﺩﺷﺎﻥ &= #65175;ﮑﺮﺍﺭ ﻋﺒﺎﺭﺍﺕ ﺳﻨّ= 5176;ﻰ ﺭﺍ ﻣﻴﮑﻨﻨﺪ،= 4400;ﻪ ﺣﺘﻰ ﺷﺐ ﺍﻭﻝ ﻋ= ﺮﻭس ﺗﻌﻠّﻖ ﺑﺂﻧﺎ= 5253; ﺩﺍﺭﺩ،ﺗﺎ ﺗﺒ= 5198;ّﻙ ﺷﻮﺩ.ﮔﻮﺋﻰ ﺧﺪ&= #65165;ﻭﻧﺪ ﺗﺎ ﭘﺎﻯ ﺁﺧﻮﻧ&= #65194;ﻫﺎ ﺩﺭ ﻣﻴﺎﻥ ﻧﺒﺎ&= #65207;ﺪ،ﺍﺭﺗﺒﺎﻁ ﺟﻨﺴﻰ ﺯﻥ ﻭﻣﺮ&= #65193; ﺭﺍ ﮔﻨﺎﻩ ﻭ ﺣﺮ= ﺍﻡ ﻭ ﺯﻧﺎﮐﺎﺭﻯ ﻣ&= #65268;ﺪﺍﻧﺪ. ﻭﻋﻘﺪ ﺷﺮﻋﻰ ﺗ&= #65256;ﻬﺎ ﺩﻟﻴﻞ ﺣﻠﺎﻝ ﺷ&= #65194;ﻥ ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﻋﻘﺪ ﺭﺳﻤﻰ ﺑﺮ&= #65165;ﻯ ﺭﻓﻊ ﺍﺧﺘﻠﺎﻓ&#= 65166;ﺕ ﺍﺣﺘﻤﺎﻟﻰ،ﺑA= 192;ﺼﻮص ﺪﺭﺳﺮﻧﻮﺷﺖ ﺍ&#= 65261;ﻟﺎﺩ ﺿﺮﻭﺭﻯ ﺳﺖ.ﺩﺭ&#= 65187;ﺎﻟﻴﮑﻪ ﺁﺧﻮﻧﺪﻫﺎ ﺳﻤ&#= 65176;ﻰ ﺍﻟﻬی ﻨﺪﺍﺭﻧ= 5194;.ﺣﺘﻰ ﺍﮔﺮ ﭘﻴﺎﻣﺒﺮ &= #65261;ﺍﻣﺎﻡ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.&= #64400;ﻪ ﺍﻳﻨﺎﻥ ﺗﻨﻬﺎ &= #65193;ﺭ ﻣﻮﺭﺩ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺑﺮﺍﻯ ﺍﺯ&= #65193;ﻭﺍﺝ ﺩﻭ ﺳﺎﻟﻚ ﻣﺨﺎ&= #65247;ﻒ ﺟﻨﺴﻰ،ﺭﺿﺎﻳA= 174; ﻭﻣﺮﺍﺳﻤﻰ ﺍﻧ&#= 65184;ﺎﻡ ﻣﻴﺪﻫﻨﺪ،ﮐﻪ = 5175;ﻨﻬﺎ ﺑﺮﺍﻯ ﺁﺭﺍﻣﺶ &= #65197;ﻭﺍﻥ ﺳﺎﻟﻚ ﺩﺭ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﻣﻔﻴﺪ ﺍﺳ&#= 65174;. ﻭﺍﻟّﺎ ﺍﺯﺩﻭ= 5165;ﺝ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ&= #1548;ﺗﻨﻬﺎ ﺯﻭﺝ ﻭﻫﻢ ﻧﺸﻴ&= #65254; ﺷﺪﻥ ﺳﺎﻟﻚ ﺑﺎ = ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺳﺖ.ﺳﺎ&= #65247;ﻚ ﺑﺎ ﺯﻳﺒﺎﺋﻰ ﻫ&= #65166;ﻯ ﻋﻘﻠﻰ،ﺑﺮﺍﻯ = 4344;ﻴﺮ ﺷﺎﻩ ﺩﺍﻣﺎﺩ،= 5169;ﺎ ﺻﻠﺎﺣﻴّﺘﻬﺎA= 263; ﺍﻟﻬﻰ.ﻭﺳﺎﻟﻚ &= #65199;ﻥ ﺑﺎﺷﺪ ﻳﺎ ﻣﺮﺩ&= #1548;ﻭﭘﻴﺮ ﻧﻴﺰ ﺯﻥ ﺑﺎﺷﺪ = ﻳﺎ ﻣﺮﺩ.ﻭﺗﻨﻬ= ;ﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;،ﺑﺮﺣﺴﺐ ﺷﺮﺍﻳﻂ ﺯﻣﺎﻥ &= #65261;ﺍﺣﻮﺍﻝ ﺷﺨﺼﻰ ﻭﺍﺟﺘﻤ&#= 65166;ﻋﻰﻫﺮﻧﻮﻉ ﭘﻴﺸﻨﻬﺎﺩ ﻣﻘ&#= 65198;ﺭﺍﺗﻰ ﻧﻤﺎﻳﻨﺪ، ﻣﻘ= 5170;ﻮل ﺴﺎﻟﮑﺎﻥ ﺍﺳﺖ.&= #64400;ﻪ ﺳﻮﮔﻨﺪ ﺍﻃﺎﻋ&#= 65174; ﻭﺗﺴﻠﻴﻢ ﺳﻠﻮ&#= 64400;ﻰ ﺑﺎ ﭘﻴﺮ ﺩﺍﺭﻧ&= #65194;.ﺁﻧﻬﻢ ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ &= #65169;ﺮﺿﺎﻳﺖ ﺍﻟﻬﻰ ﻭ ﻣﺮﺍﺗ&= #65168; ﺷﻬﻮﺩﻯ ﺍﺳﺖ. ﻫ= ﻤﻪ ﺁﺯﺍﺩﻧﺪ ﻫﺮﮔ&#= 65262;ﻧﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺯﻧ&#= 65194;ﮔﻰ ﮐﻨﻨﺪ،ﻭﻟﻴﻤA= 204;ؤﻝ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ، ﺁﻧﻬﻢ ﺍﺯ ﻧﻈﺮ = ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭘس اﺯ ﻣ&#= 65198;ﮒ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ&#= 1548;ﻭﻳﺎ ﺑﻬﺸﺘﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﺑﻬﺘﺮ.ﻭ ﺍﻣﻮﺭ&= #65263; ﺭﺍ ﮐﻪ ﺁﺧﻮﻧﺪ&= #65259;ﺎﻯ ﻣﺬﻫﺒﻰ ﺑﻬﺮﺩ&#= 65267;ﻨﻰ،ﺍﻧﺴﺎﻧ᥾= 0;ﺎﺭﺍ ﻣﺠﺒﻮﺭ ﺑﺎﻃﺎ&#= 65227;ﺖ ﻣﻴﮑﻨﻨﺪ ﺳﺘﻤ&#= 64401;ﺎﺭی اﺳﺖ.ﻭﺍﻟّﺎ ﺗ= 4401;ﻔﻴﺮ ﻭ ﻓﺘﻮﺍی ﻤﺮﮔ&#= 65262; ﺑﺪﻧﺎﻣﻰ ﻣﻴﺪ&#= 65259;ﻨﺪ. ﺳﺘﻤﮑﺎﺭﻯ ﻧﺎ&#= 65169;ﺨﺸﻮﺩﻧﻰ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁ&= #65255;ﺎﻥ ﺍﺳﺖ،ﮐﻪ ﻓﮑﺮ &#= 65251;ﻴﮑﻨﻨﺪ ﺍﮔﺮ ﻓﺘﻮﺍﻯ ﻣ&= #65198;ﮒ ﺃﻧﺒﻮﻫﻰ ﺍﺯ ﻣ&= #65198;ﺩﻡ ﺭﺍ ﻧﺪﻫﻨﺪ، ﺧ&#= 65194;ﺍﻭﻧﺪ ﺁﻧﺎﻥ ﺭﺍ ﺑﺠﻬ&= #65256;ّﻢ ﻣﻴﺒﺮﺩ.ﻭﻟﺬﺍ &= #65187;ﺎﺿﺮ ﺍﺳﺖ، ﻓﺮﺍﻭﺍ= 5253; ﺍﻧﺴﺎﻧﺪﺭﺟﻬ= 5256;ﻢ ﻭﻣﺮﮒ ﻭﺭﻧﺞ ﺑ&= #65166;ﺷﻨﺪ،ﻭﻟﻰ ﺧﻮﺩ ﺑﺠﻬﻨّﻢ &#= 65255;ﺮﻭﻧﺪ.ﻭﺩﺭ ﻣﻘﺎﺑﻞ ﺩﺭﻭﻳ&#= 65208;ﻰ،ﮐﻪ ﺑﺨﺪﺍﻭﻧﺪ ﺩﻋ&#= 65166; ﮐﻨﺎﻥ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ،ﺣﺎﺿﺮﻣﺒ᥵= 6;ﻨﻬﺎﺋﻰ ﺑﺠﺎﻯ ﻫﻤﻪ ﺟﻬ&= #65256;ّﻤﻴﺎﻥ ﺑﺠﻬﻨّﻢ ﺑﺮﻭ= 5249;.ﻭﻟﻰ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺧ&= #65194;ﺍﻭﻧﺪ ﺑﺒﻬﺸﺖ ﺑﺒﺮﺩ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﺍﮔﺮ &= #65191;ﺪﺍﻭﻧﺪ ﻧﻴﺰ ﺍﻳﻦ ﺩﻋﺎ = ﺭﺍ ﺑﭙﺬﻳﺮﺩ،ﺑﺎA= 199; ﺩﺭﻭﻳﺶ ﺭﺍ ﺑﺒ&= #65260;ﺸﺖ ﺧﻮﺍﻫﺪ ﺑﺮﺩ. ﮐ= ﻪ ﭼﻨﻴﻦ ﻓﺪﺍﮐﺎ&#= 65197;ﻯ ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ ﺑ= ﻤﻮﺟﻮﺩﺍﺕ ﻭ ﻣﺨﻠﻮﻗﺎﺕ ﺧ&= #65194;ﺍﻭﻧﺪ،ﻭ ﺷﻨﺎﺧﺖ ﻫﺪﻑ ﺧ&= #65194;ﺍﻭﻧﺪ ﺭﺍ ﺑﺮﺍﻯ ﺩﻳﮕ&= #65198;ﺍﻥ ﺩﺍﺭﺩ،ﮐﻪ ﺷﺎ= 5267;ﺴﺘﻪ ﭘﺎﺩﺍﺵ ﻧﻴﺰ ﻫ&= #65204;ﺖ.ﻭ ﺑﺎلاﺨﺮﻩ ﺑﺎA= 267;ﺪ ﭘﺮﺳﻴﺪ،ﻣﮕﺮ = 5153;ﺧﻮﻧﺪﻫﺎ ﺩﺭ ﻣﺮﺍسم ﻋﻘ= 5194; ﺷﺮﻋﻰ ﭼﻪ ﻣﻄﻠ&= #65170;ﻰ ﺭﺍ ﺩﺍﺭﻧﺪ، ﮐ&#= 65258; ﺑﮕﻮﻳﻨﺪ.ﺁﺧﻮ&#= 65255;ﺪﻫﺎ ﺑﺮﺍﻯ ﺗﺤﮑّﻢ &#= 65169;ﻴﺸﺘﺮ ﻭﺩﺍﺋﻢ ﺧﻮﺩ ﺑ&= #65198;ﺟﺎﻣﻌﻪ ﭼﻨﻴﻦ ﺍﺟﺒﺎﺭ&#= 65263;ﺭﺍ ﺭﺍﻳﺞ ﮐﺮﺩﻩ ﺍ&= #65255;ﺪ ﮐﻪ ﺣﺘﻰ ﮐﺎﺭﺧ&= #65262;ﺩﺭﺍ ﺍﺯ ﻟﺤﺎﻅ ﻋﻠﻤ&= #65264; ﺑﻌﺸﻖ ﻣﻮﺿﻮﻋ&#= 65268;ّﺖ ﻣﻴﺪﻫﻨﺪ.ﻭﭼﻨ&#= 65166;ﻥ ﻭﺍﻗﻌﻰ ﻣﻴﭙﻨ&#= 65194;ﺍﺭﻧﺪ.ﮐﻪ ﺣﺘﻰ ﺑﺮﺍﻯ ﺍﺯ&= #65193;ﻭﺍﺟﻬﺎ ﻧﻴﺎﺯﻯ ﺑﻠﻔﻆ &= #65227;ﺸﻖ ﻭﻋﻠﺎﻗﻪ ﻭﺭﺍ&#= 65169;ﻄﻪ ﻫﺎﻯ ﻗﻠﺒﻰ ﻧﻤ&= #65264; ﺑﻴﻨﻨﺪ.ﻣﺎﻧﻨ&#= 65194; ﮐﺎﺭﻯ ﮐﻪ ﺍﮔﻮ&= #65203;ﺖ ﮐﻮﻧﺖ ﮐﺮﺩ. ﮐﻪ= ﺍﺯ ﻓﻠﺴﻔﻪ ﺩﻭﺭﻯ &= #65165;ﺯ ﺯﻥ ﺩﺳﺖ ﮐﺸﻴﺪ = ﻭ ﺑﺎ ﻣﻌﺸﻮﻕ ﺧﻮ&= #65193; ﺍﻓﻖ ﺟﺪﻳﺪﻯ ﺩ&= #65197; ﻓﻠﺴﻔﻪ ﺧﻮﺩ ﺑ&= #65166;ﺯ ﮐﺮﺩ.ﮐﻪ ﻗﺒﻠﺎ = ﺑﺪﺍﻥ ﺍﻋﺘﻘﺎﺩﻯ ﻧﺪ&#= 65165;ﺷﺖ.ﭼﻮﻥ ﺧﻮﺩﺵ ﺗﺤﺖ ﻓﺸ&= #65166;ﺭ ﺭﻭﺍﻥ ﻭ ﺩﺭﻭﻥ = ﺧﻮﺩ ﺑﻮﺩ.ﮔﻮﺋﻰ ﻏﺮ&= #65165;ﻳﺰ ﻭﻋﻘﺪﻩ ﻫﺎﻯ ﺍ&= #65261;،ﺩﻟﻴﻠﻰ ﺑﺮﺍﻯ ﻫﻤﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎ می ﺒﺎﺷﺪ. ﮐﻪ ﻧ&= #65166;ﭼﺎﺭ ﺑﺎﻳﺪ ﻗﺒﻮﻝ ﺣ&= #65248;ﺎﻝ ﻭﺣﺮﺍﻡ ﺍﻭ ﻭﻫ&= #65198; ﺁﺧﻮﻧﺪﻯ ﺑﻨﻤ&#= 65166;ﻳﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﻚ ﺍﺳﺖ ﮐﻪ = ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ، &#= 65169;ﺎﻳﺪ ﺍﺯ ﺷﻬﻮﺕ ﺩﻭﺭ&= #65263; ﮐﻨﺪ،ﻭ ﺍﺯﺩﻭ= 5165;ﺝ ﻭﺗﻌﻬﺪﺍﺕ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﺑﻌﻬﺪﻩ ﻧﮕﻴﺮ&#= 65193;. ﭼﻮﻥ ﺑﮑﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﺭﺳﻴﺪ،ﺁﺯﺍﺩ = 5165;ﺳﺖ.ﭼﻪ ﺍﺯ ﻟﺤﺎﻅ ﺑﻴﻮ&= #65247;ﻮﮊﻳﻚ ﺟﺎﻣﻌﻪ،ﻭﻳﺎ = 5235;ﺸﺎﺭ ﺩﺭﻭﻧﻰ ﺭﻭﺍﻥ.&= #65261;ﺍﮔﺮ ﺳﺎﻟﮑﻰ ﺩﺭ ﻣﻴ&= #65166;ﻧﻪ ﺭﺍﻩ ﺗﺮﻙ ﺩﻭﺭ&= #65263; ﺍﺯ ﺳﮑﺶ ﮐﻨﺪ، &= #64400;ﻪ ﺑﺴﻴﺎﺭ ﭼﻨﻴﻦ &= #65251;ﻴﮑﻨﻨﺪ،ﻟﺬʋ= 73; ﺟﻨﺴﻰ ﻭ ﺣﺘﻰ ﺧ= ﻮﺩ ﻓﺮﻳﺒﻰ ﻫﺎﻯ ﻓ&= #64401;ﺮﻯ ﻭ ﻓﻠﺴﻔﻰ،ﺍﻭ= 5197;ﺍ ﮐﺎﻣﻠﺎ ﺍﺯ ﺭﺍ&= #65257; ﺍﻟﻬﻰ ﺩﻭﺭ ﻣﻰ = ﻧﻤﺎﻳﺪ،ﮐﻪ ﺑﻀﺮﺭ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﺍﺳﺖ.ﻣﮕﺮ ﭘﺶ ﺍ= ﺯ ﺗﻮﺑﻪ ﻭ ﺍﻧﻘﻠ&= #65166;ﺏ ﺭﻭﺍﻧﻰ،ﮐﻪ ﮐ= 5252;ﺘﺮ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ&= #65267;ﺎ ﺑﻴﺶ ﺍﺯ ﺳﻪ ﺑﺎ= ﺭ ﭘﻴﺮ ﻧﻤﻰ ﺑﺨﺸ&= #65194;،ﻭﻃﺮﺩ ﺍﺯ ﭘﻴﻤﺎﻥ ﻣﻴ&= #64401;ﻨﺪ، ﮐﻪ ﺍﮔﺮ ﺑﺎﺯ ﭘ= ﺸﻴﻤﺎﻧﻰ </spa= n>ﺩﺭ ﺳﺎﻟﻚ ﭘA= 268;ﺪﺍ ﺷﺪ،ﭘﺎﻯ ﻣﺤﻠ= 604; ﺒﻤﻴﺎﻥ ﻣﻴﺂﻳ&#= 65194;.ﭘﻴﺮ ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ &= #65169;ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ،ﮐﻪ = 5165;ﮔﺮ ﺑﺂثاﺭ ﻣثبت ᥸= 7;ﻬﻮﺩﻯ ﺭﺳﻴﺪ،ﻣﻴﺘﻮA= 165;ﻧﺪ ﺑﺎ ﺭﺿﺎﻳﺖ ﭘﻴ&= #65198; ﺩﻭﻡ ﺑﻨﺰﺩ ﭘﻴ&= #65198; ﺍﻭﻝ ﺧﻮﺩ ﺑﺎﺯ = ﮔﺮﺩﺩ. ﻣﺴﺄﻟﻪ ﻣﻮﺿﻮ&#= 65227;ﻴّﺖ ﻳﺎ ﻋﻠﻤﻰ ﻭﻭﺍ&= #65239;ﻌﻰ ﮐﺮﺩﻥ،ﻫﺮﮔﺰ = 5255;ﻤﻰ ﺗﻮﺍﻧﺪ ﻋﺸﻖ ﺭ&= #65165; ﺗﻔﺴﻴﺮ ﻣﺎﺗﺪ&#= 65263; ﻭﻣﻮﺿﻮﻋﻰ ﺁﺑ&#= 64395;ﮐﺘﻴﻮ ﺑﺪﻫﺪ ﮐﻪ ﺩﺭ<s= pan dir=3DLTR> </spa= n>ﻋﺸﻖ ﺟﻨﺴﻰ A= 165;ﺯ ﻟﺤﺎﻅ ﺑﻴﻮﻟﻮ&#= 64394;ﻳﻚ،ﻳﺎ ﻟﺎﺯﻣﻬﺎﻯ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﺑﺪﺍﻧﻨﺪ،ﮐﻪ = 5169;ﺎ ﺟﻬﺎﻥ ﻋﺸﻖ ﺍﻟ&= #65260;ﻰ ﻭ ﺳﻠﻮﮐﻰ ﻓﺎﺻ&= #65248;ﻪ ﻫﺎﻯ ﺯﻳﺎﺩﻯ ﻫ&= #65204;ﺖ.ﻭﻋﻘﻠﻬﺎﻯ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ &= #65193;ﺭﻙ ﻣﻮﺿﻮﻉ ﻟﺎﺯﻡ &= #65193;ﺍﺭﻧﺪ. ﺳﻮﻟﻮﻭﻳﻮ &#= 65197;ﻭﺳﻰ ﻣﻴﮕﻮﻳﺪ،ﻋﺸA= 238; ﻭﺳﻴﻠﻪ ﺍﻯ ﺑﺮ&= #65165;ﻯ ﺑﺸﺮ ﻧﻴﺴﺖ.ﺑﻠ&= #64401;ﻪ ﺧﻮﺩ ﭼﻴﺰﻯ ﻣﺴ&= #65176;ﻘﻞ ﻭﺩﺍﺭﺍﻯ ﺍﺭﺯ&#= 65207;ﻬﺎﻯ ﻣﻄﻠﻖ ﻣﻠﮑﻮﺗ&#= 65264; ﻭ ﺍﻟﻬﻰ &#= 65193;ﺭ ﺣﺪﻭﺩ ﺯﻧﺪﮔﻰ &= #65169;ﺸﺮ ﺍﺳﺖ.ﺑﺎﺯ ﺍﺯ ﻋ= ﺸﻖ ﺟﻨﺴﻰ ﻣﻴﮕﻮﻳ&#= 65194;،ﮔﻮﺋﻰ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺍ&#= 65203;ﺘﻪ ﺍﺳﺖ،ﻭ ﻳﺎ ﺑﺰ&#= 65169;ﺎﻥ ﺁﺧﻮﻧﺪ ﻭ ﻓﻠﺴ&= #65236;ﻪ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳ&= #65174;. که عشق ﻣﻄﻠق ᥷= 3;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65175;ﮑﺎﻣﻞ ﺍﺳﺖ ﻭ ﺍﻣﻮﺭ ﺟ= ﻨﺴﻰ ﭼﻮﻥ ﻫﺮ ﮐﺎﺭ ﺟ= ﺴﻤﺎﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﺗﻐﺬﻳﻪ ﻭﺗﻨﻔ&#= 1587; ﻭﺣﺮﮐﺖ ﺟﺎﻣﻌ&#= 65258; ﺑﺸﺮﻯ، ﻫﻤﻴﺸ= 5258; ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ &= #64344;ﻮﺷﺶ ﺩﺭ ﺣﺪّ ﻣﺘﻮﺳ&#= 65218; </spa= n>ﺁﻥ ﺟﺎﻣﻌﻪ A= 165;ﺳﺖ.ﻭﻋﺸﻖ ﺟﻨﺴﻰ ﺁﻧﻬﺎ،= 5239;ﺒﻞ ﺍﺯ ﮐﻤﺎﻝ ﺧﻮﺩ&= #1548;ﺑﻌﻠّﺖ ﺍﻳﻦ ﺗﻮﻗﻒ ﺗﮑ&= #65166;ﻣﻠﻰ،ﻭ ﻣﻴﻞ ﺍﺭﺿﺎﻯ ﺧ&= #65262;ﺩ ﻭ ﺟﺎﻣﻌﻪ،ﺩﺭ &#= 65187;ﺪّ ﮐﻤﺎﻝ ﻓﻌﻠﻰ ﻭ = ﺧﻠﻖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻭ = ﺍﺳﺖ.ﻭﻟﻰ ﻋﺸﻖ ﺑﺘﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;، ﺍﺑﺘﺪﺍ ﺩﻭﺭﻯ &= #65165;ﺯ ﺟﺎﻣﻌﻪ ﻭ ﻋﺎﺩ&= #65165;ﺕ ﻭ ﻋﻘﺎﻳﺪ ﺁﻧﻬ&= #65166;،ﻭﺣﺘﻰ ﺗﺮﻙ ﺗﻤﺎﻡ ﺳﻮ&= #65165;ﺑﻖ ﻗﺒﻠﻰ ﺭﻭﺍﻥ ﻭ = ﻋﺎﺩﺍﺕ ﻭ ﺍﻓﮑﺎﺭﺍﺳﺖ.&= #65175;ﺎ ﭘس ﺍﺯ ﺭﺳﻴﺪﻥ &= #65169;ﮑﻤﺎﻝ ﺍﻟﻬﻰ ﺑﺎ ﻋﻘﻞ = ﺑﺮﺗﺮﻯ ﺑﺠﺎﻣﻌﻪ ﺍﻧﺴ&#= 65166;ﻧﻰ ﺧﻮﺩ، چه ﺒﺎﺳA= 166;ﻟﻚ،ﻭچه ﺪﺭ ﻧﻄﻔﻪ ﻓﺼﻞ = ﻧﻮﻋﻰ ﺑﻬﺘﺮ ﺭﺍ ﺩﺭﺭ&= #65187;ﻢ ﺯﻧﻰ ﺑﮑﺎﺭﺩ،= 5261; ﻳﺎ ﺑﺘﻮﺍﻧﺪ ﺑ&= #65166; ﻫﻤﺎﻥ ﺣﻘﺎﻳﻖ &= #65235;ﻠﺴﻔﻪ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺧ&#= 65262;ﺩﺭﺍ،ﮐﻪ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﭘ&= #65268;ﺪﺍ ﮐﺮﺩﻩ ﺍﺳﺖ.ﺑﻬ&= #65198; ﺯﺑﺎﻧﻰ ﮐﻪ ﺑﺘ&= #65262;ﺍﻧﺪ ﺑﻴﺎﻥ ﻧﻤﺎﻳﺪ. = ﺍﺯ ﺯﺑﺎﻥ ﺻﻮﻓﻴﺎ&#= 65255;ﻪ ﻧﻴﺰ ﺑﺎﻳﺪ ﮔﻔ&= #65174;،ﺑﺪﻭﮔﻮﻧﻪ ﺑﺎﻳﺪ ﺑﺸﻨﺎﺳ&#= 65268;ﻢ.ﮔﺮﻭﻫﻰ ﮐﻪ ﺻﻮﻓﻰ ﻧﺎﺻ&= #65166;ﻓﻰ ﻫﺴﺘﻨﺪ، ﻳﻌﻨ= 5264; ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 64401;ﺮﺩﻩ،ﻳﺎ ﻧﻴﻤﻪ ﺭﺍﻩ ﺗﺮ&= #65241; ﺳﻠﻮﻙ ﮐﺮﺩه ا= 5255;ﺪ.ﻭ ﺑﺒﺮﺧﻰ ﺍﺻطل= 75;ﺣﺎﺕ ﻋﺮﻓﺎﻧﻰ ﺧﻮﺩ &= #65211;ﺤﺒﺖ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺣ&= #65176;ﻰ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ ﻧﻴﺰ ﭼﻨﻴﻦ ﻣﻴ&= #64401;ﻨﻨﺪ. ﮐﻪ ﻣﻠّﺎ ﺻﺪﺭ&#= 65165; ﺭﺍ ﺑﻬﺘﺮﻳﻦ ﻧ&= #65252;ﻮﻧﻪ ﻣﻴﺪﺍﻧﻢ.ﺗﻤﺎ&#= 65249; ﻣﻄﺎﻟﺐ ﻣﺬﻫﺒ&#= 65264; ﻗﺸﺮﻯ ﺗﺸﻴّﻊ &#= 65191;ﻮﺩﺭﺍ ﺑﺰﺑﺎﻥ ﻋﺮﻓﺎ&#= 65263; ﺳﻠﻮﮐﻰ ﻭ ﺑﺎﺯ&= #64404;ﺸﺘﮕﺎﻥ ﺍﺯ ﺳﻔﺮ ﺍﻟﻬﻰ = ﺑﺨﻠق که ﺒﺎ ﻣﻘﺎﻡ ﭘ&#= 65268;ﺎﻣﺒﺮﮔﻮﻧﻪ ﺧﻮﺩ ﺻﺤﺒﺖ ﮐﺮ&= #65193;ه اﻧﺪ،ﺗﻘﻠﻴﺪ A= 251;ﻴﻨﻤﺎﻳﻨﺪ.ﺩ᥷= 7; ﺟﻬﺎﻥ ﻗﺸﺮﻳﮕ&#= 65198;ﻯ ﮐﻪ ﺗﻤﺎﻡ ﻣﺘﻔ&= #64401;ّﺮﺍﻥ ﺁﻧﻬﺎ ﺑﺎﻫﻢ ﺩ&= #65197; ﺟﺪﺍﻝ ﻫﺴﺘﻨﺪ&#= 1548;ﻭ ﻣﺎﻧﻨﺪ ﻓﻠﺎﺳ&#= 65236;ﻪ ﻣﺎﺩﻯ ﺩﻳﮕﺮ ﺯ&= #65267;ﺮﺍ ﺍﻳﻦ ﺁﺧﻮﻧﺪﻫ&#= 65166; ﮐﻪ ﻫﺮﻳﻚ ﻣﺬﻫ&= #65168; ﺗﺮﺍﺷﻰ ﺟﺪﻳﺪ&#= 65263; ﻣﻴﻨﻤﺎﻳﻨﺪ،@= 400;ﻪ ﺭﺳﺎﻟﻪ ﻭ ﺍﻋﻠ&= #65166;ﻡ ﻋﻘﺎﻳﺪ ﺧﻮﺩ ﻣ&= #65264; ﮐﻨﻨﺪ،ﺩﺭ ﺣﮑ= 5250; ﻫﻤﺎﻥ ﻓﻠﺎﺳف= 607; ای هستند،که = 575;ﺻﻄﻠﺎﺣﺎ ﺃﻫﻞ ﮐﻠﺎﻡ ﻭﻓ&= #65248;ﺴﻔﻪ ﺩﻳﻨﻰ ﺩﺍﺭﻧﺪ.&= #65261;ﻟﻰ ﻣﺘﻔﮑّﺮﻳﻦ ﺩ= 5267;ﮕﺮﭼﻪ ﺩﺷﻤﻨﻰ ﺑﺎ ﺧﺪ&= #65165; ﻭﺳﻠﻮﻙ ﺍﻟﻬﻰ &= #65261;ﻋﺮﻓﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;،ﭼﻪ ﺑﺎ ﺣُﺴﻦ ﻧﻴّ= 578; ﻨﻴﺰ ﻣﻴﮑﻨﻨﺪ&#= 1548;ﮐﻪ ﺍﻳﻦ ﺁﺧﻮﻧﺪﻫ&#= 65166;ﻯ ﺻﻮﻓﻰ ﻧﻤﺎ، ﻫ&#= 65252;ﺎﻥ ﺭﻫﺮﻭﺍﻥ ﺧﺪﺍ &= #65251;ﻴﺒﺎﺷﻨﺪ ﮐﻪ ﺑﮑﻠّﻰ ﭼﻨ&#= 65268;ﻦ ﻧﻴﺴﺖ. ﮐﻪ ﺣﺘﻰ= ﺩﺷﻤﻦ ﺗﺮﻳﻦ ﺩﺷﻤﻨﺎ&#= 65253; ﺧﺪﺍ ﻭ ﺍﺩﻳﺎﻥ = ﺳﻠﻮﮐﻰ ﺧﺪﺍﺗﻮﻧﺪ ﻫﺴ&#= 65176;ﻨﺪ.ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺁﻧﺎ&#= 65253; ﺭﺍ ﺍﺑﻠﻴﺴﺎﻥ &= #65193;ﺭ ﻟﺒﺎس ﺭﻳﺎﮐﺎ= 5197;ﻯ ﻣﻴﺪﺍﻧﺪ.ﻭ ﺑﻘ&= #65262;ﻝ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﮐﻮﭼﮑﺘ&#= 65198;ﻳﻦ ﻋﻠﺎﺋﻢ ﻭ ﻟﺒﺎ&= #1587; ﻭ ﻳﻮﻧﻴﻔﻮﺭﻣ&#= 65264; ﻧﺪﺍﺭﻧﺪ.ﺑﻄﻮ&#= 65197;ﻳﮑﻪ ﻧﻤﺎﻳﻨﺪﻩ ﺍﻭ&#= 1548;ﮐﻪ ﺑﺸﻬﺮ ﺩﻳﮕﺮﻯ &= #65197;ﻓﺘﻪ ﺑﻮﺩ،ﮐﻠﺎﻫﻰ = 5207;ﺒﻴﻪ ﮐﻠﺎﻩ ﺍﻣﺎﻡ ﺻ&= #65166;ﺩﻕ ﺑﺮﺳﺮ ﮔﺬﺍﺭﺩ&#= 65257; ﺑﻮﺩ.ﭼﻮﻥ ﺧﺒﺮ = ﺑﺎﻣﺎﻡ </spa= n>ﺻﺎﺩﻕ ﺭﺳﻴʋ= 94;، ﺍﻭﺭﺍ ﻟﻌﻨﺖ ﻧ&= #65252;ﻮﺩ.ﺯﻳﺮﺍ ﻫﺮﮐس ﺩﺭﮔﺬﺷ= 5176;ﻪ ﮐﻠﺎﻩ ﺧﺎﺹ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺷﺘﻪ.ﻭﻳﺎ ﺍ&= #64404;ﺮ ﻫﻢ ﻣﺎﻧﻨﺪ ﺩﻳ&= #64405;ﺮﺍﻥ ﺑﺎﺷﺪ،ﺑﻤﻌﻨA= 264; ﺍﻟﻮﻫﻴّﺖ ﻭﺍ= 5251;ﺎﻣﺖ ﻭﺗﻘﺪّس ﻧﻴﺴA= 174;.ﻭ ﻟﺬﺍ ﭘﻴﺎﻣﺒﺮ &= #65251;ﻴﮕﻮﻳﺪ، ﺍﻳﻨﺎﻥ ﺣﺘﻰ ﺍ&= #64404;ﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭ&= #65199;ﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ = ﻗﺎﺋﻢ ﺑﺎﺷﻨﺪ،ﺩﺭ ﻗ= 5228;ﺮ ﺟﻬﻨّﻢ ﺧﻮﺍﻫ= 5256;ﺪ ﺑﻮﺩ.ﺯﻳﺮﺍ ﺷﺮ&= #65267;ﻚ ﺧﺪﺍ ﻭﺍﻭﻟﻴﺎ&#= 65263; ﺧﺪﺍ،ﺩﺭ</spa= n> &#= 65169;ﻴﻦ ﻣﺮﺩﻡ ﺍﺯ ﺧﺪﺍ = ﻭﺩﻳﻦ ﺻﺤﺒﺖ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪ ﺟﺰ ﻋﻘﺪﻩ ﻫﺎﻯ = ﺟﺎﻩ ﻃﻠﺒﻰ ﻭﺣﺮﺹ ﻭ&= #65251;ﻮﻗﻌﻴّﺖ ﺟﻮﺋﻰ ﭼﻪ ﺭﺳﺪ = ﺑﻤﺎﻝ ﻭﺯﻥ ﺭﺳﻴﺪﻥ ﻧ&= #65194;ﺍﺭﻧﺪ.ﻣﺎ ﮔﺮﻭه ﺪﻭﻡ ﺍﺯ &= #65211;ﻮﻓﻴّﻪ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺯﻧﺪﻩ ﻳﺎ ﻣﺮﺩ&= #1607; ﻫﺴﺘﻨﺪ، ﮐﻪ ﺍ&#= 65199; ﺧﺪﺍ ﺑﺎﺯﮔﺸت= 607; اﻧﺪ. ﺑﻘﻮﻝ ﭘﻴ&= #65166;ﻣﺒﺮ ﻣؤﻣﻦ ﻭﻟﺎﻳﺖ &#= 65165;ﻭ،ﺣﺘﻰ ﺍﺯ ﺃﻧﺒﻴﺎﻯ ﺑ&= #65256;ﻰ ﺍﺳﺮﺍﺋﻴﻞ ﺷﺮ&#= 65165;ﻓﺖ ﻭ ﺑﺮﺗﺮﻯ ﺑﻴﺸ&= #65176;ﺮ ﺩﺍﺭﺩ. ﮐﻪ ﺷﻬﻮ= ﺩﻫﺎﻯ ﺁﻧﺎﻥ ﺭﺍﺩﺍﺷ&#= 65176;ﻪ ﻭ ﻣﻘﺎﻡ ﺷﻬﻮﺩ&= #65263; ﺗﺎﺯﻩ ﻭ ﺑﺮﺗﺮ = ﺭﻭﺡ ﺍﻟﻘﺪس ﻭﻋﺮﺵ &#= 65197;ﺣﻤﺎﻥ ﺭﺍ ﺩﺍﺭﺩ. ﭘس ﺪ= ﺭ ﺑﻴﺎﻥ ﻣﻄﺎﻟﺐ &= #65165;ﺯ ﺯﺑﺎﻥ ﻋﺮﻓﺎﻯ &= #65165;ﻟﻬﻰ،ﭼﻪ ﺩﺭ ﺑﺎﺭﻩ ﻭﺍﮊ&= #65257; ﻋﺸﻖ ﻭ ﺩﻳﮕﺮ ﺍ= ﺻﻄﻠﺎﺣﺎﺕ،ﺑA= 166;ﻳﺪ ﻣﺘﻮﺟّﻪ ﺍﻳﻦ &#= 65255;ﻘﻄﻪ ﻣﻬﻢ ﺗﻔﺎﻭﺕ ﺑ&= #65268;ﻦ ﺩﻭ ﻋﺮﻓﺎﻥ ﻧﻈ&= #65198;ﻯ،ﻭ ﻋﺮﻓﺎﻥ ﻳﺎ ﺣﮑ&= #65252;ﺖ ﻋﻤﻠﻰ، ﺑﻴﻦ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎ ﻣﺪﻋ&= #65268;ﺎﻥ ﺁﮔﺎﻫﻰ ﻫﺎﻯ ﺩ&= #65267;ﻨﻰ ﻓﺮﻕ ﺑﮕﺬﺍﺭﻳ&#= 65250;.<o:p></o:p> = 5169;ﺮﺧﻰ ﺍﺯ ﻣﺘﻔﮑّﺮﻳ= 5254; ﺯﺑﺎﻥ ﺻﻮﻓﻴﺎ&#= 65255;ﻪ ﺭﺍ ﺍﺯ ﮐﺴﺎﻧﻰ = ﻣﻴﺪﺍﻧﻨﺪ،ﮐA= 258; ﺑﺮﺍﻯ ﺫﺍﺕ ﻓﺮ&= #65193;ﻯ ﺧﻮﺩ ﺍﺭﺯﺵ ﻗﺎ&= #65163;ﻞ ﻧﻴﺴﺘﻨﺪ ﺩﺭﺳ&#= 65174; ﻣﺎﻧﻨﺪ ﻓﻠﺴﻔ&#= 65258; ﻣﺎﺗﺮﻳﺎﻟﻴﺴ= 5176;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ،= 4400;ﻪ ﻓﺮﺩ ﺭﺍ ﻗﺮﺑﺎ&= #1606;ی ﺠﻤﻊ ﻣﻴﺪﺍﻧﻨ&#= 65194;.ﻭ ﺍﻳﻦ ﻧﺎﺩﺭﺳﺖ &= #65165;ﺳﺖ.ﮐﻪ ﺫﺍﺕ ﺍﻧﺴﺎﻥ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﺍﺳﺖ&= #1548;ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺑﺎ= ﻣﺮﻭﺯ ﺭﺳﺎﻧﺪﻩ،ﻭﻣA= 194;ﺍﻡ ﺭﺣﻤﺖ ﺍﻟﻬﻰ ﺩ&= #65165;ﺷﺘﻪ ﺍﺳﺖ.ﻭ ﺍﻳﻨﻚ ﺩ= ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﻓ= ﺼﻮﻝ ﺁﺧﺮ ﺁﻥ،ﺑﺎﻳ= 5194; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﺩﮔﺮﮔﻮﻥ ﻭ ﭘﺎ&= #64400;ﺴﺎﺯﻯ ﻭ ﺍﻟﻬﻰ ﻧﻤﺎﻳ&= #65194;.ﻭ ﺑﻘﻮﻝ ﺣﺎﻓﻆ ﺷ&= #65268;ﺮﺍﺯﻯ،ﻃﺮﺡ ﻧﻮ ﺑﻨﺎ ﮐﻨﺪ،&#= 64400;ﻪ ﻣﺪﺍﺭﻫﺎﻯ ﺳﺘ&#= 65166;ﺭﮔﺎن ﻮﺩﺭﺳت ﺘﺮ ﻣﺪ&#= 65165;ﺭﻫﺎﻯ ﻓﮑﺮﻯ ﻭ ﻋﻘﻠﻰ = ﻭﺣﻴﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺩﮔﺮﮔﻮﻧﻪ ﻧﻤ&#= 65166;ﻳﺪ. ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #64380;ﻮﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ ﻓﺪﺍﮐﺎﺭﻳﻬﺎ &#= 65193;ﺍﺭﺩ. ﮐﻪ ﺣﺘﻰ ﺟﺎﻥ ﺧ= ﻮﺩﺭﺍ ﻣﻴﺪﻫﺪ ﮐﻪ ﺟﺎ&= #65253; ﺍﻧﺴﺎﻥ ﺑﺪﺳﺖ &= #65191;ﺪﺍﻭﻧﺪ ﺍﺳﺖ.ﻭ ﻗﺒﻠﺎ ﻭ= ﺩﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ،ﺑﭙﺬﻳﺮﺵ ﺍﻟﻬﻰ ﻣﺮﺩﻩ ﺑ&= #65262;ﺩﻧﺪ. ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋ&= #65250; ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤ&#= 65194;ﻯ ﺭﺳﻴﺪه اﻧﺪ.ﻭ= 5247;ﻰ ﺑﺎﺯ ﺧﺪﺍﻭﻧﺪ &= #65251;ﺸﻴّﺖ ﺟﺪﻳﺪ ﻭ ﺑﺪﺍﻯ = ﺍﻟﻬﻰ،ﭼﻮﻥ ﺗﻐﻴﻴﺮ ﻧﻈﺮ ﺩ&= #65165;ﺩﻩ،ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﻣﻌﺼ&#= 65262;ﻣﻴّت هفتم ﺭﺍ ﺑﻮﻯ A= 193;ﺍﺩه اﺳﺖ.ﮐﻪ ﺍﺯﺧﻮ&#= 65165;ﺏ ﻣﺮﮒ ﺑﻴﺪﺍﺭ ﮔ&= #65208;ﺖ،ﻭﻧﻤﺎﻳﻨʋ= 94;ﻩ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺷﺪ.ﺍﮔﺮ ﺧﻮﺩ ﻃ= ﺎﻟﺐ ﻭﺩﺍﻭﻃﻠﺐ ﺑﺎ&#= 65207;ﻨﺪ.ﻗﺘﻞ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5193;ﺭ ﺳﻠﻮﻙ ﺑﺮﺍﻯ ﻫ&= #65252;ﻪ ﺳﺎﻟﮑﺎﻥ ﺗﻤﺎ&#= 65251;ﻰ ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻄﺮﺡ ﺍﺳﺖ ﺗﺎ = ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﺍﻟﻬﻰ ﻭ ﺗ= ﺠﻠّﻰ ﺑﺮﺗﺮ ﻣﻴﺴّﺮ &#= 65191;ﻮﺩ ﺑﺮﺳﺪ.ﭼﻪ ﮐﺎﻣ&= #65248;ﺎﻥ ﺯﺭﺩﺷﺘﻰ ﮐﻪ ﺑ&= #65256;ﻮﺭ ﻣﺮﺗﻀﻮﻯ ﺍﻳﻠ&#= 65264; ﻭﺍﻳﻠﻴﺎ ﻣﻴﺮ&#= 65203;ﻨﺪ،ﻳﺎ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴ&#= 65188;ﻰ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263; ﭘﻨﺠﻢ،ﻭﮐﺎﻣA= 248;ﺎﻥ ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ &= #65207;ﺸﻢ ﻗﺎﺋﻢ ﺭﻭح اﻟ= 5240;ﺪس. ﺍﻳﻨﺎﻥ ﺩﺭ ﺩﻭ&= #65197;ﻩ ﺳﻠﻮﻙ ﺍﺯ ﺳﮑﺶ = ﺩﻭﺭﻯ ﻣﻴﮑﺮﺩﻧﺪ،ﻳA= 166; ﻫﺮ ﻃﻮﺭ ﮐﻪ ﭘﻴ= ﺮ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﺍ&= #65183;ﺎﺯﻩ ﻭ ﺩﺳﺘﻮﺭ ﺑﺪﻫ&= #65194; ﻋﻤﻞ ﻣﻴﮑﻨﺪ.ﻧ&= #65258; ﺁﻧﭽﻪ که ﭙﻴﺎ= 5251;ﺒﺮﺍﻥ ﺑﭽﻨﺪ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩ ﮔﻔته اﻧﺪ. ﻭ᥷= 3;ﻳﮕﺮ ﺻﻮﻓﻴﺎﻥ ﺳﺎﻟ&#= 65242; ﻓﺮﺍﺭﻯ ﺍﺯ ﺷﺨ&= #65212;ﻴّﺖ ﻭ ﺍﺳﺎﺭﺕ ﺩﺭﺁ&= #65253; ﻫﺴﺘﻨﺪ.ﺯﻳﺮﺍ &= #65251;ﻴﺨﻮﺍﻫﻨﺪ ﺍﺯ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺧﻮﺩ ﺑﺒﺎﻟﺘﺮ &= #65169;ﺮﻭﻧﺪ.ﭼﻪ ﺑﻔﺼﻞ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﻬﺘﺮ ﻳﺎ ﺑﻨﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﭼ&= #65256;ﻴﻦ ﺗﺮﻙ ﺷﺨﺼﻴّﺖ &#= 65187;ﻴﻮﺍﻧﻰ ﺧﻮﺩ،ﮐﻪ ﺑﺸﺨ= 5212;ﻴّﺖ ﺍﻟﻬﻰ ﺗﺎﺯﻫﺎ&#= 65263; ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑ&#= 65198;ﺳﻨﺪ. ﻭﺍﻟّﺎ ﭘس ﺍﺯ &#= 65207;ﺨﺼﻴّﺘﻬﺎﻯ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﻳﺎﻣﺴﺦﺣﻴﻮﺍ= 5255;ﻰﻭﺑﺪﺗﺮﻧﻴ᥸= 0;ﻣﻴﺮﺳﻨﺪ. ﺍﻳ= ﻨﺎﻥ ﺣﺘﻰ ﻋﻘﻞ ﺷﺎﻳ&= #65204;ﺘﻪ ﻟﻮّﺍﻣﻪ ﻧﻘّA= 166;ﺩ ﺧﻮﻳﺸﺘﻦ ﺭﺍ،= 4400;ﻪ ﺧﻴﻠﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﻋﻘﻞ ﺟﺰﺋﻰ ﻣﺎ&= #65193;ﻯ ﺍﺳﺖ، ﻣﻴﺨﻮﺍ= 5259;ﻨﺪ ﺑﻌﻘﻞ ﺍﻟﻬﻰ ﻭ&= #64400;ﻠّﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧﻰ ﺑﺮﺳﺎﻧﻨﺪ.ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﺎ&= #65255;ﺎﺕ ﮔﻮﻧﺎﮔﻮﻥ ﺧﻮ&#= 65193;،ﭼﻪ ﺷﻌﺮﻯ ﻳﺎ ﻋﻠﻤ&= #65264; ﻳﺎ ﺍﺟﺘﻤﺎﻋﻰ &= #65261; ﺻﻮﻓﻴﺎﻧﻪ،ﻣA= 268;ﺨﻮﺍﻫﻨﺪ ﻋﺸﻖ ﺭﺍ ﻧﻴﺮﻭ&= #65263; ﺗﻮﺣﻴﺪ ﺩﻫﻨﺪ&#= 65257; ﻣﺮﺍﺗﺐ ﺭﻭﺣﻰ &= #65191;ﻮﻳﺶ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻋ&= #65216;ﺎﻯ ﻭﻟﺎﻳﺖ، ﻭﻣﺴ= 5176;ﻌﺪﺍﻥ ﺳﻠﻮﮐﻰ ﺩﺭﺁﻭ&#= 65197;ﻧﺪ.ﻭﻧﻪ ﺍﺗّﺤﺎﺩ ﺳﻴﺎ= 5203;ﻰ ﻳﺎ ﺍﺟﺘﻤﺎﻋﻰ &= #65261; ﺩﻳﻨﻰ ﻭﻏﻴﺮﻩ.&= #65165;ﺯ ﻃﺮﻳﻖ ﺗﻮﺣﻴﺪ &= #65203;ﻠﻮﮐﻰ،ﺩﺭ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺣ&#= 65248;ﻪ ﻋﺪﻡ ﺍﺣﺴﺎس ﻭ&#= 65183;ﻮﺩ ﺧﻮﺩ، ﺑﺎﺍﻧﺠ= 5166;ﻡ ﺗﻤﺮﮐﺰﺍﺕ ﻓﮑ&#= 65198;ﻯ ﻭﺗﻮﺳّﻠﺎﺕ ﻋ= 5170;ﺎﺩﻯ ﻭﮐﺴﺐ ﺣﺎﻟﺖ ﺻ&= #65252;ﺪﻳّﺖ ﻭ ﺧﻠﺴﻪ،ﻭﺧﺎ= 5247;ﻰ ﺍﺯ ﮔﺬﺷﺘﻪ ﻭﺣ&= #65166;ﻝ ﺣﻴﻮﺍﻧﻰ ﻭﺑﺸ&#= 65198;ﻯ </spa= n>ﺧﻮﻳﺶ،ﻭﺭﺳ= ;ﻴﺪﻥ ﺑﺎﻧﻮﺍﺭ ﺗﺠﻠ&#= 1617;ﻴﺎﺕ ﺍﻟﻬﻰ،ﻭﻧﻴﺮA= 261;ﺍﻧﺎ ﻭﻫﺨﺎﻣﻨﺶ ﺷﺪ&#= 65253; ﻭ ﺑﺮﻫﻤﻦ ﮔﺮﺩ&= #65267;ﺪﻥ.ﻭﻟﺬﺍ ﻣﻘﺎﻡ ﻧﺒﻮّت = 575;ﻟﻬﻰ ﺯﻧﺪه اﺯﻨﻔس A= 193;ﺭﺟﻬﺎﻥ ﻭﺗﺎ ﺯﻧﺪه ﻫﺴ&#= 65176;ﻨﺪ ﺩﺍﺭﻧﺪ. ﻭﻟﺬﺍ = ﺑﺴﺎﻟﮑﺎﻥ ﺑﺎ ﺍﺫﮐﺎﺭ ﺗﻮ&= #65187;ﻴﺪﻯ،ﭼﻮﻥ ﻟﺎ ﺍﻟﻪ ﺍﻟّﺎ &= #65165;ﻟﻠﻪ،ﻋﻤﻠﺎ ﺑﺎ ﻣﻘﺎﻡ ﺍﻟﻬ&= #65264; ﺟﺪﻳﺪﻯ ﮐﻪ ﺭﺳ&= #65268;ﺪه اﻧﺪ، ﻭ ﺗﺠﻠّA= 264; ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﺗﺠﻠّﻰ ﻗﺒﻠﻰ &#= 65153;ﻧﺎﻥ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺒﺪﺭﻣﻨﻴﺮ، ﻭ= 5267;ﺎ ﻋﺮش ﺮﺣﻤﺎن ﺒ= 5192;ﻠق ﺒﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;، که ﻤﻴﮕﻮﻳﺪ ﺍ= 5247;ﻬﻰ ﻭﻭﺳﻴله ﺘﺄل¡= 7;ه وﺗﻮﺳّﻞ ﻋﺒﺎA= 193;ﻯ ﻭ ﺍﻋﺘﻘﺎﺩﻯ ﻭ = ﺍﻣﻴﺪ ﺁﻳﻨﺪﻩ ﻣﻦ ﻫﺴ&= #65176;ﻰ،ﮐﻪ ﻋﻬﺪ ﺍﻟﺴﺖ ﺑﺎ = ﺭﻭﺡ ﺍﻟﻘﺪس ﺩﺍﺭﻡ= 548;ﮐﻪ ﺑﺎ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ،ﺗﺠﺴّﻢ ﻭﺗﺠﺴّﺪ ﺍﻧﺴ= 5166;ﻧﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩ&#= 65197; ﺟﻬﺎﻥ،ﮐﻪ ﮐﺎ= 5207;ﻒ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ&= #65247;ﻰ ﺑﺎﺍﻳﻦ ﻫﻤﻪ ﻋ&= #65224;ﻤﺘﻬﺎ،ﺑﺎﺯ ﺧﺪﺍﻭﻧﺪ (ﻫﻮ) ﻧ= ;ﻴﺴﺘﻰ که ﺨﺎﺭﺝ ﺍﺯ ﻫ&#= 65204;ﺘﻰ ﺑﻮﺩﻫﻮ ﺧﺎﻟﻖ &= #65165;ﻟﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺍ&#= 65203;ﺖ.ﻭ ﺣﺘﻰ ﮐﻠﻤﻪ ﺍﻟ&= #65248;ﻪ،ﻳﻌنی اﻟﻪ ﻫﺴﺘﻰ ﻭﻟ&#= 65264; ﻫﻮ ﻧﻴﺴﺘﻰ، ﮐ&#= 65258; ﻋﺮﺑﻰ ﺷﺪﻩ ﻭﺍ&= #64394;ﻩ ﺃﻫﻮ ﺩﺭ ﺃﻫﻮﺭ&= #65251;ﺰﺩﺍ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺃ&= #65259;ﻮ ﻳﻌﻨﻰ ﻫﻨﻮﺯ ﺍ&= #65261; ﻧﻴﺴﺘﻰ.ﺯﻳﺮﺍ &= #65239;ﺮﻳﺶ ﺯﺭﺩﺷﺘﻴﺎﻥ ﻣ&#= 65260;ﺎﺟﺮ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻴ&= #65252;ﻦ ﻭﺳﭙس ﺑﻤﮑّﻪ = 5169;ﻮﺩﻧﺪ.ﻭﻣﺤﻤʋ= 94; ﺑﺮﻭﺵ ﺣﻨﻴﻒ ﺍ&= #65169;ﺮﺍﻫﻴﻢ ﺑﺮﻫﻤﻦ ﺯﺭﺩﺷ&#= 65176;ﻰ ﻭﻓﺮ ﺩﻳﻦ ﺍﻟﻬ&= #65264;،ﻭ ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ &= #65153;ﺯﺭ ﺑﮕﻔﺘﻪ ﻗﺮﺁﻥ &= #65169;ﻮﺩﻩ، ﻭﻧﻪ ﺍﺑﺮﺍﻫﻴ&#= 65252;ﻰ،ﮐﻪ ﻓﺮﺯﻧﺪ ﺗﺎﻟﺢ &= #65267;ﺎ ﻃﺎﻟﺢ ﻏﻴﺮ ﺻﺎ&= #65247;ﺢ،ﺑﮕﻔﺘﻪ ﺗﻮﺭﺍﺕ ﺑﻮﺩﻩ &= #65165;ﺳﺖ.ﮐﻪ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65169;ﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ، ﺍ= 5199; ﺷﺎﺧﻪ ﻫﺎﻯ ﭘﺮ&= #65165;ﮐﻨﺪﻩ ﺷﺪﻩ،ﻭﻟﺎﻳﺖ = 5203;ﻠﻮﮐﻰ ﺯﺭﺩﺷﺖ ﻫﺴﺘﻨ&#= 65194; . ﮐﻪ ﻃﺒﻖ ﻣﻌﻤﻮ= ;ﻝ ﻗﺴﻤﺘﻬﺎﻯ ﻗﺸ&#= 65198;ﻯ ﺁﻥ،ﺧﻴﻠﻰ ﺑﻴ= 5208;ﺘﺮ </spa= n>ﺍﺯ ﮔﺮﻭهﻫᥴ= 6;ﻯ ﺳﻠﻮﮐﻰ ﻋﻤﻠﺎ &= #65199;ﺭﺩﺷﺘﻰ ﻳﺎ ﻣﺴﻴﺤﻰ ﻭﺣ&= #1578;ی ﻤﺤﻤﺪﻯ ﺷﺪه ا= 5255;ﺪ. <o:p></o:p> = 5191;ﻮﺍﺳﺘﻦ ﺗﻮﺣﻴﺪ ﻋﺮﻓﺎ&#= 1548;ﺍﺗّﺤﺎﺩ ﺑﺎﺣﻘﻴﻘﺖ ﺑﺮ&#= 65175;ﺮ ﺍﺳﺖ.ﺗﺎﺩﺭ ﺫﺍ&= #65173; ﺍﻟﻬﻰ ﺧﻮﺩ ﻓﻨ&= #65166; ﻭ ﺑﻰ ﺧﻮﺩ ﺷﻮﻧ= ﺪ. ﮐﻪ ﺫﺍﺕ ﻓﺮﺩﻯ = ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﻨﺪ.&= #65261; ﺑﺤﺎﻟﺖ ﺟﻤﻊ ﻭ = ﺟﻢ ﺑﺎ ﺭﺏّ ﺍﻟﻨﻮ&#= 65225; ﺧﻮﺩ ﺩﺭ ﻣﻴﺂﻳ&= #65256;ﺪ.ﻭ ﺩﺭ ﮐﻞّ ﻧﻮﻋﻰ &= #65191;ﻮﺩ،ﻗﻄﺮﻫﺎʌ= 63; ﺩﺭ ﺩﺭﻳﺎ ﻣﻴﺸ&= #65262;ﻧﺪ.ﻧﺎﻇﺮﺍﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺍﺯ = ﮐﺎﺭ ﺻﻮﻓﻴﻪ ﻭﺍﺻﻞ &= #65165;ﻟﻬﻰ،ﺗﺼﻮﺭ ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﻋ&= #65208;ﻖ ﺭﺳﺎﻧﻨﺪﻩ ﺁﻧ&#= 65260;ﺎ،ﺑﺨﺎﻃﺮ ﺗﻔﺎﻭﺕ ﺳﻨﺨﻴ&#= 1617;ﺖ ﻭﻣﻘﺎﻡ ﺫﺍﺗﻰ &= #65169;ﺎ ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻣﺸﮑﻠﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺳﺎﻟ&#= 65242; ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ،ﺗﺮﻙ ﺳﻨ= 5192;ﻴّﺖ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﺪ،ﻭﺟﺎﻥ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65197;ﻫﺎ ﻣﻴﮑﻨﺪ، ﮐﻪ ﺑ&#= 65184;ﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺍﻟﻬﻰ،ﻭﺣﺘﻰ = 5183;ﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺧﻮﺩﺵ ﺑ&= #65198;ﺍﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﺮﺳﺪ. ﮐﻪ ﺑﺮ= ﺗﺮﻳﻦ ﺗﺠﻠّﻰ ﻣﻴﺴّA= 198; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻴﺒﺎﺷﺪ.ﻭﻫﺮ&#= 64404;ﺰ ﺍﺗّﺤﺎﺩ ﺑﺎ ﺭ&#= 65167;ّ ﻧﺎﺩﻳﺪﻩ ﺭﺣﻤ&#= 65166;ﻥ ﻧﺪﺍﺭﻧﺪ،ﭼﻪ = 5197;ﺳﺪ ﺑﺮﺏّ ﺍﻟﺄﺭﺑ= 5166;ﺏ ﺍﻟﻠﻪ.ﭘس ﺍﺯ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕﺑﺸﺮﻯ، ﮐ= 5262;ﺷﺶ ﺳﺎﻟﻚ ﺑﺮﺍﻯ ﺭ&= #65235;ﻊ ﺍﺧﺘﻠﺎﻑ ﻣﺎﻫ&#= 65262;ﻯ ﺧﻮﺩ، ﺑﺎ ﻣﺮﺍ&#= 65175;ب اﻟﻬﻰ ﺧﻮﻳش اA= 193;ﺍمه ﺪﺍﺭﺩ. ﺗﺎ ﺍﻳﻦ= ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟ= ;ﻬﻰ ﭘﻴﺪﺍ ﮐﻨﺪ، ﻭ &= #65251;ﻘﺎﻡ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65197;ﻫﺎ ﻧﻤﺎﻳﺪ. ﻫﻤﻴﻦ = ﺗﻔﺎﻭﺕ ﺳﻨﺨﻴّﺖ ﺫﺍﺕ &#= 65203;ﺎﻟﻚ ﺑﺎ ﻣﺤﺒﻮﺏ ﺍﻟ&= #65260;ﻰ،ﻣﺤﺮﻙ ﻭﺍﻧﮕﻴﺰﻩ ﺩﺭ&#= 65203;ﺘﻰ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺘﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺍﺳﺖ.ﻣﻌﺸﻮﻕ ﺑ&= #65198;ﺗﺮ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﺭﺍﻩ ﺑﺴﺎﻟﻚ ﺍ&= #65203;ﺖ،ﮐﻪ ﺑﻤﺤﺒﻮﺏ ﺑﺮﺳ&#= 65194;. ﺣﺘﻰ ﺁﻣﻮﺯﺵ ﺳ&= #65166;ﻟﻚ ﺭﺍ ﺍﻟﻬﺎمی ﻮ &#= 65267;ﺎ ﺍﺯ ﺯﺑﺎﻥ ﭘﻴﺮ = ﮐﺎﻣﻞ ﺧﻮﺩ ﻣﻴﺪﻫﺪ.ﮔ&= #65198;ﭼﻪ ﺳﺎﻟﻚ ﺍﺣﺴﺎس &#= 64400;ﻨﺪ،ﺧﻮﺩ ﭼﻨﻴﻦ ﻓﮑﺮﻯ ﮐ&= #65198;ﺩﻩ،ﻭﻟﻰ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ &= #65169;ﻮﺩﻩ ﺍﺳﺖ.ﮐﻪ ﺧﺪﺍﻭ&= #65255;ﺪ ﺑﺎ ﻫﻤﻪ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﺣﺘﻰ ﺣﺸﺮﺍﺕ ﻧ&= #65268;ﺰ ﺍﻟﻬﺎﻡ ﻭﻭﺣﻰ &= #65193;ﺍﺭﺩ،ﻭﻟﻰ ﻫﺮﮐس ﺑﺮ ﺣﺴﺐ &= #65203;ﻄﺢ ﻋﻘﻞ ﺧﻮﺩ ﻓﻬﻢ = ﻭ ﺑﺮﺩﺍﺷت ﭙﻴﺎ= 605; اﻟﻬﻰ ﺭﺍ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﻭﻳﺎ ﺑﻘﻮل ﻘﺮﺁﻥ، = 5191;ﺪﺍﻭﻧﺪ ﻫﻤﻴﺸﻪ ﺗﺬﮐّ= 5198; ﻣﻴﺪﻫﺪ،ﮐﻪ ﻓ= 5198;ﺍﻣﻮﺷﻰ ﻭ ﺳﺴﺘﻰ ﻭ ﻋﻘﺐ= </spa= n>ﮔﺮﺩ ﺩﺭ ﻣﺴA= 268;ﺮ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻥ ﺳﺎﻟﻚ،ﻭﺣتی ʋ= 70;ﻐﻴﺮ ﺳﺎﻟﻚ ﺗﺬﮐﺮ ﻣ&= #65268;ﺪﻫﺪ،که ﺒﺎﻳﺪ ﻋﻬﺪ ﺍﻟ&= #65204;ت ﺘﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65191;ﻮﺩﺭﺍ ﺍﺟﺮﺍ ﮐﻨﺪ.ﻭﺑ&= #65166; ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﺑﺸﻬﻮﺩ ﺁﺧﺮ ﺗ&= #65262;ﻟﺪ ﭘﻴﺸﻴﻦ ﺧﻮﺩ،= 5193;ﺭ ﺗﺴﻠﻴﻢ ﺩﺭﺁﻳ&#= 65194; ﻭﻟﺒّﻴﻚ ﺑﮕﻮ= 5267;ﺪ. ﻭالاّ ﺍﮔﺮ ﻗʋ= 70;ﻠﺎ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﻧﻤﻰ ﺩﺍﺷﺘﻨﺪ&#= 1548; ﺍﮐﻨﻮﻥ ﺩﺭ ﺻﻮ&= #65197;ﺕ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺑ&= #65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻧﻤﻴﺸ&#= 65194;ﻧﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻣ&= #65198;ﺍﺗﺐ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺧﻮﺩ ﻣﻰ ﺑﻮﺩﻧ&= #65194;،ﮐﻪ ﻓﺮﺍﻭﺍﻥ ﻣﻰ ﺑ&= #65268;ﻨﻴﻢ.ﻟﺬﺍ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65231;ﻴﺮﺳﺎﻟﻚ ﺑﺸﺮﻯ،ﺑﻬﻤﺎA= 253; ﻣﺮﺍﺗﺐ ﺍﻧﻮﺍ&#= 65225; ﺣﻴﻮﺍﻧﻰ ﺳﻘﻮ&#= 65217; ﻣﻘﺎﻣﻰ ﺧﻮﺍﻫ&#= 65256;ﺪ ﮐﺮﺩ، ﺗﺎ ﭘﺶ ﺍ&= #65199; ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳ&= #65166;ﻝ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﭘ&= #65198; ﻋﺬﺍﺏ ﺣﻴﻮﺍﻧ&#= 65264; ﺑﺎ ﺗﮑﺎﻟﻤﻠﺎ&#= 65173; ﻃﺒﻴﻌﻰ ﺩﻭﺑﺎ&#= 65197;ﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;،ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﻧﻮﺭ&= #65239;ﺎﺋﻢ ﺑﺎﻳﺪ ﭘﻴﺶ ﺑﺮ&= #65261;ﻧﺪ ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭ&= #65235;ﺖ.ﭼﻮﻥ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ.ﮐﻪ ﺷﺪﻥ ﻭ= ﺻﻴﺮﻭﺭﺕ ﻭ ﮐﻴﻨﻮﻧﺖ ﻓﺮ&= #65251;ﺎﻥ ﮐﻦ ﺭﺍ،ﺑﺘﺪﺭ= 5267;ﺞ ﺩﺭ ﻗﺮﻭﻥ ﻭﺍﻋ&= #65212;ﺎﺭ ﺩﺭ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ&= #65183;ﻤﺎﺩﻯ ﻭ ﺍﻧﻮﺍع ﮔﻴﺎ&#= 65259;ﻰ ﻭ ﺣﻴﻮﺍﻧﻰ،ﻭ &#= 65235;ﺮﺍﻭﺍﻥ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ،ﺑﺸﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; ﺍﻟﻘﺪس ﺍﻟﮕﻮ= 5263; ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ &= #65251;ﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺮﺳﻨﺪ.ﺗﺎ ﺑﺮ&= #65165;ﻯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﻧﺪ، ﺗﺎ ﺩﺭ ﺍﺑﺪﻳّ&#= 65174; ﻣﻄﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﺨﺪﺍﻯ ﺍﻟﻠﻪ &= #65197;ﺍ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ &= #64400;ﻪ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ.&= #65261;ﺍﻟّﺎ ﺑﺎ ﮐﺎﺭﻣﺎﻫﺎ&#= 65263; ﻣﺠﺪﺩ ﺭﻭﺑﺮﻭ&#= 65251;ﻴﺸﻮﻧﺪ.<o:p></o:p> = 4404;ﺮچه عشق ﺻﻮﻓﻴّﻪ ʋ= 65;ﻟﻬﻰ،ﻭﻋﺎﻣﻞ ﺩﺭ ﻭﻟﺎﻳﺖ ﺍﻟ&= #65260;ﻰ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻫﺴﺘﻨﺪ، ﺩﺭﻧ= 5260;ﺎﻳﺖ ﻋﺸﻖ ﻭﺭﺯﻯ= ; ﺧﻮﺩ،ﺑﻠﺎ ﻣﺒﺎﻟﺎﺗﻰ ﻭ ﺑ&= #65264; ﺗﻔﺎﻭﺗﻰ ﺑﺨﻮ&#= 65193; ﻭﺟﻬﺎﻥ ﺑﺸﺮﻯ&#= 1548;ﭼﻪ ﺭﺳﺪ ﺑﺠﺎﻥ ﺷﻴ&= #65198;ﻳﻦ که ﻔﺮﺩﻳّﺖ ﺧA= 262;ﺩﺭﺍ ﻧﻴﺰ ﻓﺮﺍﻣﻮش &#= 65252;ﻴﻨﻤﺎﻳﻨﺪ.ﻭA= 169;ﺮﺍی اﻳﻦ ﻓﺮﺍﻣﻮﺷ= 5264; ﮐﻪ ﺩﺭ ﻣﻨﻄﻖ ﻭ= ﻋﻘﻞ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﺩﺭﺳﺖ ﻧ&= #65268;ﺴﺖ.ﻭﻣﺤﺮﻭﻣ= 5268;ّﺖ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻓﻌﻠﻰ ﺧ&= #65262;ﺩﺭﺍ،که هماﻥ ﺑﻬﺸﺖ ﻣA= 262;ﻋﻮﺩ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65153;ﻧﻬﺎ ﺑﻮﺩﻫﻨﺎﭼﻴﺰ= 5251;ﻨﻄﻘﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﻭ ﺻ= ﻮﻓﻰ ﺩﻳﺪﺍﺭ ﺧﺪﺍﻯ &= #65191;ﻮﺩﺭﺍ،ﺩﺭﮐʋ= 66;ﺭ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬ&#= 1740; ﻨﻴﺰ ﻣﻴﺒﻴﻨﻨ&#= 65194;.ﻭﺣﺘﻰ ﻣﻴﮕﻮﻳﻨﺪ،ﺍA= 267;ﻦ ﻋﺸﻖ ﺁﻧﻬﺎ ﺍﺯ&= #65251;ﺮﺍﺗب ﺨﻮﺩ ﺧﻮﺍﻫﻰ ﻧ&= #65268;ﺴﺖ،ﮐﻪ ﺑﺮﺗﺮﻯ ﺟﻮﺋﻰ &= #65169;ﺎﺷﺪ ﺍﮔﺮ ﺩﺭ ﺩﻭﺭﻩ = ﺳﻠﻮﻙ ﭼﻨﻴﻦ ﺑﺎﺷﺪ، &#= 65153;ﻧﺮﺍ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65261;ﺍﻟﻬﻰ ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ ﻣﻴﺪﺍﻧﺪ . ﻭﻟﻰ= ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺧﻮﺩﺧﻮﺍﻫﻰ ﻧ&#= 65194;ﺍﺷﺘﻪ، ﻭ ﺣﺘﻰ ﺍﺯ= ; ﻣﺮﺯ ﻫﻤﮑﺎﺭﻯ ﮐﻪ ﺩ&= #65197; ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺩ&= #65165;ﺷﺘﻪ، ﺑﻤﺮﺣﻠﻪ ﻓﺪﺍ&#= 64400;ﺎﺭﻯ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﻴﺮﺳﺪ، ﻧﻪ ﺍ&#= 65267;ﻨﮑﻪ ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑ= ﺪﻫﺪ،ﺑﻠﮑﻪ ﮔﺬﺷﺖ ﻭ ﻧﻬﺎﻳ&= #65174; ﺧﺪﻣت ﺮﺍ ﺑﺴﺎ&#= 65247;ﮑﺎﻥ ﺧﻮﺩ،ﻭ ﺩﻳﮕﺮ &#= 65165;ﻧﺴﺎﻧﻬﺎ ﻣﻴﮑﻨﺪ،که ﺤʋ= 76;ﻰ ﺍﻭﻟﻴﺎی اﻟﻬ= 40; ﺮﺍ ﺑﺎﻭﺭﻧﺪﺍﺭﻧ= 5194;. ﺑﺎﺯ ﺍﻧﺠﺎم ﻤ&#= 65268;ﺪﻫﻨﺪ.ﺍﮔﺮ ﺗﮑﺎﻣل ﺠﻮﺋﻰ &#= 65191;ﻮﺩﺧﻮﺍﻫﻰ ﺑﺎﺷﺪ ﺩﺭﺳﺘﺮ&#= 65267;ﻦ ﺧﻮﺩﺧﻮﺍﻫﻰ ﺍ&#= 65203;ﺖ.ﻭﻟﻰ </spa= n>ﺍﻳﻦ ﺧﻮﺩ ﺳA= 166;ﺯﻯ ﺍﺳﺖ،ﮐﻪ ﻫﺮ ﻣ&#= 65188;ﺼّﻞ ﻋﻠﻤﻰ ﻣﻴﮑﻨﺪ.&= #65261; ﮐﺴﻰ ﺍﺯ ﺧﻮﺩﺧ&= #65262;ﺍﻫﻰ ﻣﻴﮕﻮﻳﺪ،ﮐﻪ = 5191;ﻮﺩ ﻣﺪﺍﻡ ﺧﻮﺩﺧﻮ&#= 65165;ﻫﻰ ﺩﺍﺭﺩ.ﻭﺁﻧﺮﺍ &= #65235;ﻄﺮﺕ ﻭ ﻃﺒﻴﻌﺖ ﺣﻴﺎ&= #65175;ﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ&#= 1548;ﮐﻪ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #64404;ﻴﺮﺩ.ﺣﺘﻰ ﺍﮔﺮ ﺑﻀﺮﺭ ﺩﻳ&= #64405;ﺮﺍﻥ ﺑﺎﺷﺪ. ﺩﺭ ﺍﺳﺘ= ﻐﺮﺍﻕ ﻋﺎﺷﻘﺎﻧﻪ ﺻﻮ&#= 65235;ﻴّﻪ،ﻣﺎﻧﻨﺪ ﺍﺳﺘﻐﺮﺍﻕ ﺩﺭ &= #65191;ﻮﺍﺏ ﺍﺳﺖ.ﻭﺍﺯ ﺯﻣﺎ&= #65253; ﺑﺎﺳﺘﺎﻥ ﺩﺭ ﺍ&= #65261;ﭘﺎﻧﻴﺸﺎﺩ ﻭﻭﺩﺍﻧﺘﺎ ﺑﺒ&#= 65228;ﺪ ﻣﻰ ﺑﻴﻨﻴﻢ، ﮐ&#= 65258; ﺍﺯ ﺍﺗّﺤﺎﺩ ﺷ&#= 65192;ﺺ ﺳﺎﻟﻚ ﺩﺭ ﺭﻭﺡ = ﺧﻮﺩ،ﺑﺎ ﺭﻭﺡ ﺑﺮﺗﺮ ﺍﻟ&= #65260;ی ﺨﻮﻳﺶ،ﺩﺭﻳﻚ = 5207;ﺒﻪ ﺧﻮﺍﺏ،ﻭﺣﺘﻰ = 5193;ﺭ ﺧﻮﺍﺏ ﺭؤﻳﺎﺋ= 5264;، ﻳﺎ ﺣﺎﻟﺖ ﺧﻠﺴ&= #65258; ﺍﺗّﺤﺎﺩ ﺩﺳﺖ &#= 65251;ﻴﺪﻫﺪ. ﻭﻫﺮ ﻭﻟﺎﻳﺖ ﺍ&= #65247;ﻬﻰ ﺷﺸﮕﺎﻧﻪ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺁﻥ،ﭘس ﺍﺯ ﺗﺠ= 5194;ﻳﺪ ﺷﻬﻮﺩﻫﺎﻯ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﺑ&= #65268;ﻚ ﺷﻬﻮﺩ ﻧﻮﺭﻯ ﺑ&= #65198;ﺗﺮ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﺩ&= #65197; ﻭﺩﺍﻧﺘﺎ ﺩﻳﻦ &= #65261;ﺩ ﻭ ﻭﺩﺍﺩ ﻭﻣﺤﺒ&= #1617;ﺖ ﺑﻨﻮﺭ ﺣﺴﻴﻨﻰ&#= 1548; ﻭﺩﺭ ﻭﻟﺎﻳﺖ ﻣ&= #65268;ﺘﺮﺍ ﺑﺸﻬﻮﺩ ﺩﻭﻡ ﺣ&= #65204;ﻨﻰ ﺩﺭ ﺗﺴﻤﻴﻪ ﺟﺪ&= #65267;ﺪ ﻣﺤﻤﺪﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ ﻭﺩﺭ ﺑﻮﺩﻳﺴﻢ &= #65169;ﻨﻮﺭ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﻭ&= #65193;ﺭ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﺯﺭﺩﺷﺖ ﺑﻨﻮﺭ &= #65165;ﻳﻠﻴﺎ ﻳﺎ ﺷﻬﻮﺩ ﻣﺮﺗ&= #65216;ﻮﻯ،ﻭ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺴ&= #65268;ﺢ ﺑﻨﻮﺭ ﭘﻨﺠﻢ ﻣ&= #65212;ﻄﻔﻮﻯ،ﻭ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ ﺩﺭ ﻧﻬ&= #65166;ﻳﺖ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ </spa= n>ﺍﻟﻘﺪس ﺑﺪ᥷= 7; ﻣﻨﻴﺮ ﻣﻴﺮﺳﻨﺪ. ﮐﻪ ﭘ= ﺎﻳﺎﻥ ﻭﻇﻴﻔﻪ ﻭﺍﺟﺐ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﺗﺎ ﻧﻮﺑﺖ ﻭﻟﺎﻳﺖ &= #65259;ﻔﺘﻢ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺑʋ= 98;ﺳﺪ.ﮐﻪ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻣﻴﺮﺳﻨﺪ.ﻭ ﺳﺎ&= #65247;ﮑﺎﻥ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺑ&= #65256;ﻮﺭ ﺭﺣﻤﺎﻥ ﻭﺣﺘﻰ &= #65227;ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﻣﻴﺮﺳﺎﻧﺪ. ﮐﻪ = ﻧﺎﻣﻰ ﺍﺯ ﺍﻭ ﻧﺪﺍﺭﻳ&= #65250;، ﻭ ﻣﻬﺪﻯ ﺧﻮﺍﻫ&= #65194; ﮔﻔﺖ.ﻭﻫﺮﺑﺎﺭ ﺳﺎﻟﮑﺎʌ= 53; ﻭﻟﺎﻳﺘﻬﺎ ﭘس ﺍﺯ ﺗﺄﻣﻴﻦ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ،ﺑﻨﺠﺎA= 173; ﺍﺯ ﭘﻴﻤﺎﻥ ﺧﻮ&= #65193; ﻣﻴﺮﺳﻨﺪ.ﻭﻟﻰ &= #65227;ﻬﺪ ﺍﻟﺴﺘﻰ ﺑﺎ ﻧﻮ&= #65197; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ،ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘ&= #65198; ﺑﻌﺪﻯ،ﭼﻮﻥ ﻧ= 5262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑ= 5176;ﺠﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﺁﻥ ﻧ&= #65262;ﺭ ﺷﻬﻮﺩﻯ، ﺑﺎﺯ &#= 65193;ﺭ ﺗﺴﻠﻴﻢ ﺑﺎﺷﻨ&#= 65194;.ﮐﻪ ﺍﻟﺒﺘﻪ ﺭﻭﺵ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﺎﻫﺰﺍ&#= 65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 1548;ﻫﺮﮔﺰ ﺷﺒﺎﻫﺘﻰ ﻫﻢ ﺑ&= #65166; ﺭﻭﺵ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺩﺭ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺁﻥ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺁﻧ&= #65166;ﻥ ﭼﻬﺎﺭﺑُﻌﺪﻯ = 5175;ﻤﺎﻡ ﮐﻬﮑﺸﺎﻥ ﺭﺍ ﺳ&= #65268;ﺮ ﻭ ﺳﻴﺎﺣﺖ ﻣﻴﮑ&= #65256;ﻨﺪ.ﺩﺭ ﻫﺮﺣﺎﻝ ﻭﺍﺻﻠ&#= 65166;ﻥ ﻫﺮﻳﻚ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ ﺩﺭ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ،ﺍﻳﻦ ﻫ= 5252;ﺎﻧﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﻫﺮ ﺷﻬﻮﺩ= ;ﻯ ﻳﻚ ﺷﺐ ﻗﺪﺭﻯ ﻭ= ﻳﻚ ﻋﻤﺮ ﺻﺪﺳﺎﻟﻪ &= #65247;ﺎﺯﻡ ﺩﺍﺭﺩ،ﮐﻪ ﺑﺪ= 5165;ن ﺒﺮﺳﻨﺪ.ﻭﻫﺮﺑ&#= 65166;ﺭ ﺑﺎ ﻳﻚ ﻣﺮﮒ ﻣﻴ= ﺘﻮﺍﻥ ﻧﻮﻉ ﻳﺎ ﻓﺼﻞ ﻧ= ﻮﻋی ﺨﻮﺩﺭﺍ ﺑﺎﻟﺎ &= #65169;ﺮﺩ.ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻋﺸﻖ ﺑ&= #64345;ﺎﺋﻴﻦ ﺗﺮ ﺑﺨﺸﺶ ﻭﺭﺣ&= #65252;ﺖ ﺍﺳﺖ،ﻭ ﻋﺸﻖ ﺑ&#= 65260;ﻢ ﺳﻄﺢ ﻭﻟﻮ ﻧﺴﺒ&= #65264;،ﺗﺒﺎﺩﻝ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65165;ﺳﺖ.ﻭ ﻋﺸﻖ ﺑﺒﺎﻟﺎﺗ&#= 65198; ﺗﺴﻠﻴﻢ ﮐﺎﻣﻞ &= #65251;ﻴﺒﺎﺷﺪ. ﺑﻨﺤﻮﻯ ﮐﻪ ﺍﻧ&= #65204;ﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻴ&= #65166;ﻥ ﻧﺨﻮﺍﻫﺪ ﺩﻳﺪ.&= #64400;ﻪ ﺍﺳﺘﻘﺎﻝ ﻭ ﺁﺯ&= #65165;ﺩﻯ ﻋﻤﻠﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ.ﻭﺑﻌﻘﻞ ﺧﻮﺩ ﺑﺨﻮﺍﻫﺪ &= #64400;ﺎﺭﻯ ﮐﻨﺪ.ﻭﺗﻮﺣﻴﺪ &= #65235;ﻠﺴﻔﻰ ﭼﻮﻥ ﺗﻮﺣﻴﺪ ﺭ&= #65261;ﺣﻰ ﺳﺎﻟﮑﺎﻥ ﻧﻤﻰ &= #65169;ﺎﺷﻨﺪ.ﮐﻪ ﺁﻧﺎﻥ ﺷﺒﻰ ﺭﺍ = ﺑﺎﻧﺪﺍﺯﻩ ﻳﻚ ﺷﺐ ﺭﻫﺮﻭﻯ = ﻣﻴﮑﻨﻨﺪ،ﻭ ﺍﻳﻨﺎﻥ ﺳﺎﻟﻚ &= #65175;ﺎ ﺷﺒﻰ ﺭﻫﺮﻭﻯ ﺻ&= #65194; ﺳﺎﻟﻪ ﺭﻫﺮﻭﻯ &= #65193;ﺍﺭﻧﺪ. ﻭﺩﺭ ﺳﺎﻟﮑﺎﻥ &= #1548; ﻋﺸﻖ ﻭﻋﺎﺷﻖ ﻭ&= #65251;ﻌﺸﻮﻕ ﻳﮑﻰ ﻣﻴﺸﻮﻧﺪ&#= 1548; </spa= n>ﮐﻪ ﻫﻤﺎﻥ ﺗ= 79;لیث ﻣﺴﻴﺢ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺑﺎﺷﺪ.ﻭﭼﻮﻥ ﺳ&= #65166;ﻟﻚ ﺍﺯ ﺣﺎﻟﺖ ﺧﻮﺍ&= #65167; ﻭﺧﻠﺴﻪ ﻭ ﺑﻴﺨ&= #65262;ﺩﻯ ﭼﻨﻴﻦ ﺍﺗﺤﺎﺩ&#= 65263; ﺑﻴﺪﺍﺭ ﮔﺮﺩﺩ&#= 1548;ﺗﻮﻟﺪ ﺩﻭﻣﻰ ﻳﺎﻓﺘﻪ&#= 1548;ﮐﻪ ﺟﺎﻯ ﺟﺸﻦ ﮔﺮﻓ&= #65176;ﻦ ﻭ ﻋﻴﺪ ﺳﻌﻴﺪ ﺩ= ﺍﻧﺴﺘﻦ ﺩﺍﺭﺩ.ﮐﻪ ﻣﺴﻴ&= #65186; ﺩﺭﺳﻰ ﺳﺎﻟﮕﻰ&#= 1548;ﻭﻣﺤﻤﺪ ﺩﺭ ﭼﻬﻞ ﺳﺎﻟﮕ&= #65264;،ﺑﺎﻳﻦ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺭﺳﻴﺪ.ﻭﺍﻟﻬﻰ &= #65175;ﺮ ﺍﺯ ﺳﻮﺍﺑﻖ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﭘﻴﺪﺍ ﮐﺮ&= #65193;ﻩ </spa= n>ﺍﺳﺖ. ﻭﮐﺴﺎA= 255;ﻰ ﮐﻪ ﺍﻳﻦ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣﻠﺎﺕ ﺷ&#= 65260;ﻮﺩی ﺮﺍ ﻧﻨﻤﺎﻳﺪ، &#= 65187;ﺘﻤﺎ ﭘس اﺯﻣﺮﮒ ﺩﻭ= 4380;ﺎﺭ ﻗﻬﻘﺮﺍﻫﺎﻯ ﺭ&#= 65261;ﺣی ﻤﻴﮕﺮﺩﻧﺪ.ﻭ ﮔ&= #65196;ﺷﺘﻪ ﻫﺎﻯ ﮔﻴﺎﻫﻰ ﻭ&= #65187;ﻴﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ ﺧﻮﺩ ﺭ= ﺍ ﺗﮑﺮﺍﺭ ﺧﻮﺍﻫ&#= 65256;ﺪ ﮐﺮﺩ. ﮐﻪ ﺩﺭ ﺑﺸ= ;ﺮﻳّﺖ ﻣﺠﺪﺩ ، ﺣﺘﻤﺎ &= #65169;ﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ،ﭘس ﺍﺯ ﻣﻘﺪﻣ= 5166;ﺕ ﺁﻥ ﺑﺮﺳﻨﺪ.ﻭﻓ&= #65198;ﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍ&= #65193;ﻩ ﺑﺎﺷﻨﺪ،ﮐﻪ ﺣ= 5176;ﻤﺎ ﻧﻴﺰ ﺍﻧﺠﺎﻡ ﺧ&= #65262;ﺍﻫﻨﺪﺩﺍﺩ. ﺧﻄ= ﺎﻯ ﻫﻤﻪ ﺯﺑﺎﻧﻬﺎ&#= 65263; ﺑﻴﺎﻧﻰ ﺍﺯ ﺍﺣ&= #65262;ﺍﻝ ﻋﺸﻖ ﻭ ﺳﻠﻮﻙ ﻭ= ﺷﻬﻮﺩ ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65175;ﺼﻮﺭ ﻣﻴﮑﻨﻨﺪ، ﺗﻨ= 5260;ﺎ ﺯﺑﺎﻥ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ ﮐﻪ ﺑﻴﺎﻥ ﮐﻨﻨ&= #65194;ﻩ ﺩﺭﺳﺖ ﻋﺸﻖ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﺍﻳﻦ ﻳﻚ ﺗﻌﺼّ&#= 65168; ﻋﻠﻤﻰ ﻭﻫﻤﻴﺸ&#= 64405;ﻰ ﺍﺳﺖ.ﭼﻮﻥ ﻫﺮ ﺯ= ﺑﺎﻥ ﺍﺯ ﻳﻚ ﺳﻄﺢ ﻋﻘ= ﻠﻰ ﻭ ﺍﺳﺘﺪﻟﺎﻟﻰ &= #65165;ﺯ ﻋﺸﻖ ﻣﻴﮕﻮﻳﺪ. = ﻭﻟﻰ </spa= n>ﺯﺑﺎﻥ ﺟﺎﻣʌ= 26; ﺗﺮ، ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺯ&= #65169;ﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ،ﺗﻨﻬﺎ = 5199;ﺑﺎن عرﻓﺎن ﺴﻠﻮﮐ®= 0; است که ﺍﺯ ﻣﺤʌ= 46; ﻋﻤﻴﻖ ﺗﺮﻳﻦ ﻭ ﻋﻤﻠﻰ = ﺗﺮﻳﻦ ﺳﻄﺢ ﻋﻘﻞ ﺍﻟﻬ&= #65264; ﺑﻴﺎﻥ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﻭﻟﺪﻧّﻰ ﺍﻟﻬ= 5264; ﺑﺎﻟﺎﺗﺮﻯ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻫﻤﺎﻥ ﺯﺑﺎﻥ ﺷ&= #65260;ﻮﺩﻫﺎﻯ ﺩﻳﺪﻧﻰ ﻭ ﺍﺣﻮ&= #65165;ﻝ ﺭؤﻳﺎﺋﻰ ﺑﺮﺍ= 5263; ﺳﺎﻟﻚ ﻭﺷﺎﻫﺪ&#= 1548;ﺁﻧﮕﺎﻩ ﺗﻨﺰﻳﻞ ﺑﺰﺑﺎ&#= 65253; ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65165;ﻭﻟﻴﺎ ﻣﻴﺒﺎﺷﺪ،ﮐﻪ = 5187;ﻘﻴﻘﺖ ﮔﻮﺋﻰ ﺩﺍﺭﻧﺪ.&= #64404;ﺮﭼﻪ ﻣﻄﻠﻖ ﺣﻘﻴﻘﺖ &= #65255;ﻴﺴﺖ.ﻭﻟﻰ ﺩﻳﺪﻧﻰ ﻫﺎﻯ ﺧ&= #65262;ﺩﺭﺍ ﺍﺯ ﻣﺮﺍﺗﺐ ﺗﺠ&= #65248;ّﻴﺎت اﻟﻬﻰ، ﻭﻧﺘﻴA= 184;ﻪ ﻋﺸﻖ ﻭﺭﺯﻯ ﻫﺎ&= #1740; اﻟﻬی ﺨﻮﺩ ﻣﻴ= 4405;ﻮﻳﻨﺪ، ﻭﻧﻪ ﺍﺯ ﻣﺤﻞ ﺷ= ﻨﻴﺪﻧﻰ ﻫﺎﻯ ﮐﺴﺎﻧﻰ ﮐ&= #65258; ﺑﺪﺭﺳﺘﻰ ﻫﻢ ﮔ&= #65236;ﺘﻪ ﺑﺎﺷﻨﺪ ﻣﺮﺩﻩ &= #65165;ﻧﺪ.ﻭ ﮐﻠﺎﻡ ﺁﻧﻬﺎ ﻣ&= #65256;ﺎﺳﺐ ﺯﻣﺎﻥ ﺟﺪﻳﺪ ﻣ&= #65166; ﻧﻤﻰ ﺑﺎﺷﺪ. ﻣﺎ= ﻫﻴّﺖ ﺫﺍﺗﻰ ﻋﺸﻖ،ﺩ= 5197; ﻫﺮ ﺣﺎﻝ ﺑﻬﺮ ﺯ= ﺑﺎﻥ ﮐﻪ ﺑﺎﺷﺪ ﻭﺑﺎ = ﻫﻤﻪ ﺯﺑﺎﻧﻬﺎ،ﺑﺎA= 199; ﻣﻌﻠﻮﻡ ﺷﺪﻧﻰ &= #65255;ﻴﺴﺖ.ﮐﻪ ﻫﺮﮐس ﺑﺎﻳﺪ ﺷ&#= 65192;ﺼﺎ ﺧﻮﺩ ﺭﻫﺮﻭﻯ ﺍ&= #65247;ﻬﻰ ﮐﻨﺪ،ﻭﭘس ﺍﺯ = 4344;ﺎﮐﺴﺎﺯﻯ ﻫﺎﻯ ﺭﻭﺍﻥ،ﺁ= 5255;ﭽﻪ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ &= #65169;ﺒﻴﻨﺪ.ﻭ ﻣﻴﺘﻮﺍﻧﺪ ﻫﻤ&#= 65166;ﻥ ﺭﺍ ﺑﺮﺍﻯ ﻫﻢ ﺳ= ﻄﺤﺎﻥ ﻋﻘﻠﻰ ﻭﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺧﻮﺩ ﺑﮕﻮﻳﺪ.ﻭ&= #65165;ﻟّﺎ ﺑﺎﻟﺎﺗﺮﺍﻥ ﺑ&#= 65166;ﺯ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ = ﮔﻔﺘﻨﻰ ﻭﺩﻳﺪﻧﻰ ﻫﺎﻯ &= #65207;ﺎﻫﺪﺍﻥ ﮔﺬﺷته اﻧﺪ. ﻭ &#= 65169;ﻬﺘﺮ ﻭﺑﻴﺸﺘﺮ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ،ﮐﻪ ﻣﺎﻫﻴّﺖ ﺫﺍﺗ= 5264; ﻋﺸﻖ ﺩﺭ ﻫﺮ ﺣﺎ= ﻝ ﺩﺭ ﺯﺑﺎﻧﻬﺎﻯ &= #65251;ﺨﺘﻠﻒ ﻓﺮﻕ ﻣﻴﮑﻨﺪ.ﻭ&= #65199;ﺑﺎﻥ ﺷﻬﻮﺩﻯ ﻣﻠﮑﻮ&#= 65175;ﻰ ﻭ ﺣﺘﻰ ﺟﺒﺮﻭﺗ&= #65264; ﺍﺳﺖ.ﺍﮔﺮ ﺑﺮﺍ&= #65263; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﺎﺩﻩ ﻭﻣﺎﻫﻴّﺘﻰ ﻗ= 5166;ﺋﻞ ﺑﺎﺷﻴﻢ،ﮐﻪ ﺑ= 5240;ﻮﻝ ﻋﺮﻓﺎ،ﻣﺎﻫﻴ= 17;ﺖ ﻋﻘﻠﻰ ﺩﺍﺭﺩ،= 5261;ﻳﺎ ﻣﻴﮕﻮﺋﻴﻢ. که &#= 65252;ﺎﻫﻴت ﻤﺎﺩه ﺘﺤت ﺃث= 40;رﻯ ﺩﺍﺭﺩ.ﮐﻪ ﺍﺻﻞ = ﻣﺎﻫﻴّﺘﻬﺎﻯ ﻣﺎﺩﻯ ﺃﺗﻤﻰ ﻧ&= #65166;ﺳﻮﺗﻰ ﻭﺑﺸﺮﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﺍﻳﻦ ﻣﺎﻫﻴﺖ ﺭ&= #65261;ﺍﻥ ﺑﺸﺮﻯ،ﻗﺒﻞ ﺍ= 5199; ﺗﻌﺎﻟﻰ ﮐﺎﻣﻠ&#= 65166; ﺑﻴﻮﻟﻮﮊﻳﻚ ﻭ &= #65255;ﺘﻴﺤﻪ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﻣﺠﻤﻮﻋﻪ ﺍﺯ ﻋﺎﺩﺍﺕ ﺳﺎ&= #65267;ﺒﺮﻧﻴﺘﻴﻚ ﺷﺪﻩ ﻭ ﻣﻠﮑﻪ ﮔ= ﺮﻭﻳﺪﻩ ﺍﺳﺖ،ﮐﻪ ﻣﻴﺘ= 5262;ﺍﻥ ﺁﻧﺮﺍ ﻧﺸﺨﻮﺍ&#= 65197; ﻣﻨﻘﻮﻟﺎﺕ ﺍﻧ&#= 65204;ﺎﻧﻬﺎﺋﻰ ﺩﺍﻧﺴﺖ، ﮐﻪ ﻣ&#= 65198;ﺩه اﻧﺪ،ﻭﻳﺎ ﺍﮔA= 198; ﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ&#= 1548;ﻧﻴﻤﻪ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ.&= #64344;س ﺑﻴﺎﻧﺎﺕ ﮐﺎﻣ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ ﺣﺘﻰ ﺩﺭ = ﻫﺮﻭﻟﺎﻳﺖ ﻭ ﻫﺮ ﻣﻘﺎﻡ ﺷﻬ= ﻮﺩﻯ ﻣﺸﺎﺑﻪ،ﻣﺘﻔA= 166;ﻭﺕ ﺩﺭ ﺩﻳﺪﻧﻰ ﻫﺎ = ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕﻟ&#= 65194;ﻧّﻰﻳﮑﺪﻳﮕ᥷= 8;ﺍﺳﺖ.<o:p></o:p> = 5219;ﺮﻓﺪﺍﺭﺍﻧﺰᥴ= 9;ﺎﻥ ﻓﻠﺴﻔﻰ ﻣﻌﺘﻘ&#= 65194;ﻧﺪ،که ﺰﺑﺎن ﻔﻠﺴﻔﻰ &#= 65183;ﺰﺋﻰ ﺍﺑﺘﺪﺍﺋی اﺳ= 78; ﻮ ﺗﮑﻤﻴل ﻨﻤﻴﺒ= 5166;ﺷﺪ.ﺑﻠﮑﻪ ﮐﻮﺷﺸﻬﺎﺋﻰ ﺑ&#= 65198;ﺍﻯ ﻋﺒﻮﺭ ﺍﺯ ﺗﻤﺎ&= #65249; ﺗﺼﻮﺭﺍﺕ ﺭﻣﺰ&#= 65263; ﻭ ﺳﻤﺒﻮﻟﻴ&= #65242; ﺍﺳﺖ.ﮐﻪ ﺷﺎﻣﻞ = ﺗﻤﺎﻡ ﺯﺑﺎﻧﻬﺎﻯ ﺑﻴ&#= 65166;ﻧﻰ ﺩﻳﮕﺮ ﺍﺯ ﻋﺸﻖ = ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮﺍ ﺩﺭ ﻫﺮ ﺩ= ﺭﺟﻬﺎﻯ ﺍﻧﺤﺮﺍﻑ ﺍﺯ ﺣ&= #65240;ﻴﻘﺖ ﺷﻴﺌﻰ ﻫﺴﺖ، ک= 607; ﺒﺮﺩﺍﺷﺖ ﻧﺎﺩ&#= 65197;ﺳﺖ ﺍﺯ ﺳﻤﺒﻮﻟﻬﺎ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ.ﻣ= 5268;ﮕﻮﻳﻨﺪ ﺑﺎﻳﺪ ﻋﺸﻖ ﺭﺍ = ﺑﺎ ﺭﻭﺡ ﻓﻠﺴﻔﻰ ﻃ&= #65264; ﮐﺮﺩ،ﮐﻪ ﻫﻤﻪ &#= 65199;ﺑﺎﻧﻬﺎ ﺭﺍ ﻣﻴﺸﻨﺎﺳﺪ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ،ﺯ= 5169;ﺎﻥ ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ &= #65197;ﺍ ﻧﻤﻰ ﺷﻨﺎﺳﺪ، &#= 65261; ﺑﺮﺩﺍﺷﺖ ﮐﺎﻣ&#= 65248;ﺎ ﻣﺎﺩﻯ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ ﻣﻌﺸﻮﻕ &= #65203;ﺎﻗﻰ ﻣﻴﺨﺎﻧﻪ ﻣﻴﺸ&#= 65262;ﺩ،ﻭﻟﻰ ﻣﺨﺎﻟﻔﻴﻦ ﺯﺑ&#= 65166;ﻥ ﻓﻠﺴﻔﻰ ﺁﻧﺮﺍ &= #65267;ﮑﻰ ﺍﺯ ﺩﻳﮕﺮ ﺯﺑﺎ&= #65255;ﻬﺎ ﻣﻴﺪﺍﻧﻨﺪ ﻭﺧ&#= 65220;ﺮﻧﺎﮐﺘﺮ.ﺯﻳA= 198;ﺍ ﻓﻠﺴﻔﻪ ﺑﻠﻬﺠ&#= 65258; ﻫﺎ ﻭﻣﮑﺎﺗﺐ ﺯ&= #65267;ﺎﺩﻯ ﺩﺭﻣﻴﺂﻳﺪ، ﺑ= 5220;ﻮﺭﻳﮑﻪ ﻟﻬﺠﻪ ﻫﺎﻯ ﻳﮑ&= #65194;ﻳﮕﺮ ﺭﺍ ﻧﻤﻰ ﻓﻬﻤﻨ&= #65194;،ﺯﻳﺮﺍ ﺗﻔﺎﻭﺕ ﻣﻘﺎﻡ &= #65227;ﻘﻠﻰ ﺩﺍﺭﻧﺪ.ﭘس ﺗﻔ&#= 65166;ﻭﺕ ﺩﺭ= ﺑﻴﺎﻥ= ; ﻓﻠﺴﻔﻪ ﻣﺎﺩﻯ ﭼﻨﻴﻦ ﺍ&= #65203;ﺖ.ﻭ ﻓﻠﺴﻔﻪ ﻋﺮﻓﺎ&#= 65255;ﻰ ﻗﺪﺭﺕ ﺗﻨﺰﻳﻞ &= #65251;ﻄﺎﻟﺐ ﺧﻮﺩ ﺑﺴﻄﻮﺡ ﭘ&= #65166;ﺋﻴﻦ ﺗﺮﺭﺍ ﺩﺍﺭﺩ.ﻭ = ﻓﻠﺴﻔﻪ ﻋﺮﻓﺎﻧﻰ ﺑﺮﺗ&#= 65198;ﻳﻦ ﺑﻴﺎﻥ ﺍﺳﺖ،ﻭ &#= 65193;ﺭ ﺻﻒ ﺁﻣﺎﺩﮔﻰ ﺗ&= #65228;ﺎﻟﻰ ﻫﺎﻯ ﺑﻴﺸﺘﺮ.ﻫ&= #65256;ﻮﺯ ﻓﻠﺎﺳﻔﻪ ﺑﺮﻫ&#= 65268;ﭻ ﺗﻌﺮﻳﻔﻰ ﻣﺸﺨ&#= 65210; ﺑﺮﺍﻯ ﻋﺸﻖ ﻣﻮ&= #65235;ﻖ ﻧﺸﺪﻩ ﺍﻧﺪ.ﭘس &= #65255;ﻘﺎﻁ ﺗﻔﺎﻭﺗﻬﺎ ﺩﺭ &= #65175;ﻌﺮﻳﻔﺎﺕ ﺍﺳﺖ.ﻳﻌﻨﻰ ﭼﮕ&= #65262;ﻧﻪ ﻣﻌﺮﻓﺘﻰ ﺍﺯ ﻭ&= #65165;ﮊﻩ ﻋﺸﻖ ﻭﺣﺘﻰ ﺩﻳ&= #64405;ﺮ ﻭﺍﮊﮔﺎﻥ ﻓﺮﻫ&#= 65256;ﮓ ﺍﻧﺴﺎﻧﻰ ﺩﺍﺭ&#= 65255;ﺪ،ﮐﻪ ﻓﻬﻢ ﻣﺨﺘﻠﻒ ﻭ&= #65169;ﻴﺎﻧﻰ ﻣﺘﻔﺎﻭﺕ ﺩﺍﺭ&#= 65255;ﺪ.ﭘس ﻫﻤﺪﻳﮕﺮ ﺭﺍ ﻧ&= #65192;ﻮﺍﻫﻨﺪ ﻓﻬﻤﻴﺪ ﺧﻮﺩ ﻓ&= #65248;ﺴﻔﻪ ﻣﺤﺒﻮﺏ،ﺑﺮﺧA= 264; ﻣﺘﻔﮑّﺮﻳﻦ ﻏ= 5166;ﻓﻞ ﺍﺯ ﺍﻳﻦ ﻫﺴﺘﻨ&= #65194;،ﮐﻪ ﻧﻮﻋﻰ ﻋﺸﻖ ﺍﺯ = ﻣﻌﺒﻮﺩﻯ ﺑﻨﺎﻡ ﻓﮑﺮ ﻓﻠ&= #65204;ﻔﻰ ﺩﺍﺭﻧﺪ، ﮐﻪ ﺩ&#= 65197; ﺑﻬﺘﺮﻳﻦ ﺗﻮﺻ&#= 65268;ﻒ ﺍﻳﻨﮑﻪ ﻋﺸﻖ ﺣ&= #64401;ﻤﺖ ﻭ ﺣُﺐّ ﺗﮑﺎﻣ= 5246; ﻭ ﺗﻔﮑّﺮ ﻣﺘﻌ&#= 65166;ﻟﻰ ﻭ ﭘﻴﮕﻴﺮﻯ ﻣﺪ&= #65165;ﻭﻡ ﺁﻥ ﺍﺳﺖ.<o:p></o:p> = 5259;ﻴﺪﮔﺮ ﺁﻟﻤﺎﻧﻰ ﻓﻠﺴ&#= 65236;ﻪ ﺭﺍ ﺑﺠﺎﻯ ﺩﻭﺳ&= #65176;ﻰ ﺣﮑﻤﺖ،ﺁﻧﺮﺍ = 5187;ﮑﻤﺖ ﺩﻭﺳﺘﻰ ﻭ ﻋﺸﻖ = ﻣﻴﺨﻮﺍﻧﺪ.ﻭﻯ ﻓﻴﻠﺴﻮﻑ ﺣﮑﻴ&#= 65252;ﻰ ﺍﺳﺖ،ﮐﻪ ﻣﺘﺨ= 5212;ﺺ ﻋﺸﻖ ﻣﻴﺒﺎﺷﺪ.&= #65199;ﻳﺮﺍ ﻭﺍﺻﻞ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺑﻮﺩه اﺳﺖ. که ﻤﻴﮕﻮ= 5267;ﺪ ﺍﮔﺮ ﻋﺸﻘﻬﻤﺎ&#= 65253; ﺭﺍﺑﻄﻪ ﻓﮑﺮ ﻭ = ﻃﺒﻴﻌﺖ ﺑﺎﺷﺪ،ﮐﻪ ﺭﻭ= 5185; ﻭﺟﺴﻢ ﺩﺍﺭﻧﺪ&#= 1548;ﺁﻧﮕﺎﻩ ﺩﺭﺳﺖ ﺍﺳﺖ،ﮐ= 5258; ﻋﺸﻖ ﺭﺍ ﻣﻮﺿﻮ&= #65225; ﻓﻠﺴﻔﻪ ﻗﺮﺍﺭ &= #65169;ﺪﻫﻴﻢ.ﺭﻭﺡ ﻭﻣﺎﺩﻩ ﻳﺎ ﻣﻘ&= #65166;ﻡ ﺑﺎﻟﺎﺗﺮ ﻭ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮ.ﻭ ﻫﻤﺎﻥ ﺑﻨ= ﺪ ﺳﺤﺮ ﺁﻣﻴﺰ ﺑﻴ&= #65254; ﺍﻧﺴﺎﻥ ﻭ ﻃﺒﻴ&= #65228;ﺖ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺭﺍ= ﺑﻄﻪ ﺭﺍ ﺗﻨﻬﺎ ﻓﻴﻠ&= #65204;ﻮﻑ ﺩﺭﻙ ﻣﻴﮑﻨﺪ.ﺯ&= #65267;ﺮﺍ ﻓﻴﻠﺴﻮﻑ ﻋﺎﺩ&#= 65173; ﺩﺭﻙ ﺭﻭﺍﺑﻂ ﺍ&= #65207;ﻴاء ﺑﺎ ﻫﻢ ﻭ ﻣﺒﺎﺩ= ﻟﻪ ﻋﺸﻖ ﻓﻴﻤﺎ ﺑﻴ&= #65254; ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﻟ= ﺬﺍ ﻓﻠﺴﻔﻪ ﺭﺍ ﻣﻴ&= #65176;ﻮﺍﻥ ﺣﮑﻤﺖ ﻋﺸﻖ ﺧﻮ&= #65165;ﻧﺪ،ﺍﮔﺮ </spa= n>ﻓﻠﺴفه عرﻓ&= #65166;ﻥ ﻋﻤﻠﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﻓﻴﻠﻴﺎ &#= 65251;ﺤﺒّﺖ ﻭﺍﺣﺴﺎس ﻮﮐﺸ= 5206; ﻭﺻﻮﻓﻴﺎﻭ ﺣﮑ&#= 65252;ﺖ،ﻳﺎ ﻫﻤﺎﻥ ﺗﺼﻔﻴﻪ &= #65261; ﺻﻔﺎ ﻭ ﺳﻔﻴﺪﻯ = ﻭ ﭘﺎﮐﻰ،ﮐﻪ ﻣﮑ= 5176;ﺐ ﺻﻮﻓﻴﺴﻢ ﻭﺗﺼ&#= 65262;ﻑ ﻣﻴﺒﺎﺷﺪ. ﻧﻪ ﺻ= ﻮﻑ ﻭ ﭘﺸﻢ ﮔﺮﭼﻪ ﭘ= ﻴﺎﻣﺒﺮ ﻧﻴﺰ ﺩﺭ ﻣﺴﺠﺪ = ﻭﺧﺎﻧﻘﺎﻩ ﺧﻮﺩ،ﺟﺎﻯ ﻣﺨ= 5212;ﻮﺹ ﻭﺑﻠﻨﺪﺗﺮﻯ ﺳ&#= 64401;ّﻮ ﻣﺎﻧﻨﺪ ﺩﺍﺷﺖ&#= 1548;ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﭘ&= #65268;ﻤﺎﻧﺒﺎ ﺍﻭ ﺑﺮﺁﻥ ﻗﺮﺍ&= #65197; </spa= n>ﺩﺍﺷﺘﻨﺪ ﮐʌ= 58; ﭘﻴﺎﻣﺒﺮ ﺁﻧﺮﺍ (ﺻُﻓﻪ) ﻣ= ﻴﺨﻮﺍﻧﺪ.ﻭﺩﻳ&#= 64405;ﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑ&#= 65166;ﺯﺩﻳﺪ ﮐﻨﻨﺪﻩ ﻣﺴﺠﺪ &= #64344;ﻴﺎﻣﺒﺮ،ﺣﺘʌ= 64; ﺍﺯ ﮐﻨﺎﺭ ﺁﻧﺎ&= #65253; ﻧﻴﺰ ﻋﺒﻮﺭ ﻧﻤ&= #65264; ﮐﺮﺩﻧﺪ.ﮐﻪ ﺷﺎ&= #65267;ﺪ ﺑﺴﻴﺎﺭ ﭘﺮﻳﺸ&#= 65166;ﻥ ﺣﺎﻝ ﺑﻨﻈﺮ ﺁﻧ&= #65260;ﺎ ﻣﻴﺮﺳﻴﺪﻩ ﺍﺳ&#= 65174;.ﺩﺭ ﻫﺮﺣﺎﻝ ﺗﺰﮐﻴ&#= 65258; ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﻧ&= #65236;س ﺍﻣّﺎﺭﻩ ﻭﺭﻭ= 5165;ﻥ ﺑﺸﺮﻯ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺧﻮﺩ می کرﺩﻧʋ= 94;،ﻭ ﺗﺼﻔﻴﻪ ﻋﺎﺩﺍ&#= 65173; ﻭ ﻋﻘﺎﻳﺪ</s= pan> &#= 65251;ﻴﮑﺮﺩﻧﺪ.ﻭﭼA= 262;ﻥ ﺩﺭ ﺻﻔﺎ ﻭﺗﺼﻔ&= #65268;ﻪ ﺑﺤﺪّ ﮐﻤﺎﻝ ﺍ&#= 65199; ﻧﻈﺮ ﺍﻟﻬﻰ می &#= 65198;ﺳﻴﺪﻧﺪ.ﻭﻫﻤ@= 381;ﻨﺎﻥ ﻧﻴﺰ ﺳﺎﻟﮑﺎﻥ &= #65261;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ،ﮐﻪ ﺷﻬﻮﺩ ﻣﺼﻄﻔﻮ&#= 65263; ﻭ ﺍﺻﻄﻔﺎﻯ ﺧﻮ&= #65193;ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ ﮐﻪ &= #65259;ﻢ ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﺷ&= #65166;ﻳﺴﺘﻪ ﺩﻳﺪﺍﺭ ﻧﻮﺭ ﻗ&= #65166;ﺋﻢ ﻣﻴﺸﻮﻧﺪ.ﮔﺮﭼ&#= 65258; ﺑﺨﻠﻖ ﻫﻢ ﺑﺎﺯ = ﻧﮕﺮﺩﻧﺪ ﻭﻟﻰ ﺑﺎ ﻳﻚ ﻣﺮ= ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺩ= ﺭ ﺟﺒﻬﻪ ﺟﻨﮓ ﺑﺎ = ﭘﻴﺎﻣﺒﺮ،ﻭﻳA= 166; ﺍﮐﻨﻮﻥ ﺩﺭ ﺍﺳ&= #65176;ﻀﻌﺎﻑ ﺭﻭﺍﻥ ﺑﺪﺳﺘﻮ&#= 65197; ﭘﻴﺮ ﻭ ﺧﺪﺍﻭﻧ&= #65194;،ﺑﺮﺍﻯ ﭼﻨﻴﻦ ﻣﺮﮒ ﺯﻭ&= #65193; ﺭس ﮐﻪ ﺍﻏﻠﺐ ﻧ&= #65268;ﺰ ﺑﺨﻠﻖ ﻫﻢ ﺑﺎﺗ&= #65200;ﮔﺸﺖ ﻧﺪﺍﺷﺘﻨﺪ،ﻭA= 247;ﻰ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺧ&= #65262;ﺩﻣﻴﺮﺳﻴﺪﻧA= 194;. ﻓﻠﺎʌ= 03;ﻔﻪ ﺳُﻨّﺘی کلاﺳ= ﻴﻚ،ﺗﺤﺖ ﺗﺄثیر ﺍﺩﻳﺎʌ= 53; ﻗﺪﻳﻢ،ﺳﻪ ﻧﻮﻉ ﺍﺭﺯش ﻤﻴ&#= 65208;ﻨﺎﺧﺘﻨﺪ.ﺣﻖ ﻭ ﺧﻴﺮ ﻭﺯﻳﺒﺎ&= #65163;ﻰ ﻳﺎ ﻣﻘﺎﻡ ﺍﻟﻬ&= #65264; ﻭﻣﻘﺎﻡ ﭘﻴﺮ ﻭ&= #65251;ﻘﺎﻡ ﺳﺎﻟﻚ.ﮐﻪ ﺩﺭ ﺣ= ﺎﻝ ﭘﺎﮐﺴﺎﺯﻯ ﺑﺎ &= #65227;ﺸﻖ ﻭﺭﺯﻯ ﺑﺂﻧﻬﺎ &= #65251;ﻴﺒﺎﺷﺪ.ﮐﻪ ﻋﺸﻖ ﻣﻠﺎﻁ ﺍﺭ&= #65175;ﺒﺎﻁ ﻣﺮﺍﺗﺐ سه گاʌ= 55;ﻪ ﺑﺎﻟﺎ ﺍﺳﺖ. ﺍﮔ= ﺮ ﺑﻨﺎ ﺑﺎﺷﺪ ﮐﻪ = ﻓیلسوﻑ ﺗﻮﺍﻧﺎﺗﺮﻳﻦ &#= 65199;ﺑﺎﻥ ﺑﻴﺎﻥ ﺍﺯ ﻋﺸﻖ = ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #65153;ﻥ ﻓﻴﻠﺴﻮﻑ ﻋﺎﺭ&#= 65233; ﻭ ﻋﺎﺷﻖ ﻣﺘﺼﻮ&= #65233; ﺍﺳﺖ،ﻭﻧﻪ ﺗﻨ= 5260;ﺎ ﻋﻨﻮﺍﻥ ﻓﻴﻠﺴ&#= 65262;ﻑ، ﺑﺎ ﺩﺍﺭﻧﺪﻩ ﻣ&= #65194;ﺍﺭﻙ ﺗﺤﺼﻴﻠﻰ ﻋﺮﻓ&#= 65166;ﻥ ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ &= #65227;ﺸﻖ </spa= n>ﺭﺍ ﺑﺸﻨﺎﺳʌ= 68;ﻢ ﺑﺎﻳﺪ ﺩﻧﺒﺎﻝ &= #65227;ﺸﻖ ﺑﺮﻭﻳﻢ. ﻳﻌﻨﻰ = ﺧﻮﺩ ﻋﻤﻠﺎ ﺳﻠﻮک ا= 5247;ﻬﻰ ﺑﻨﻤﺎﺋﻴﻢ. ﺷﺎ&= #65259;ﺪ ﻣﻨﻄﻘﺎ ﺑﺎﻳﺪ &= #65183;ﺪﺍ ﺍﺯ ﺷﻬﻮﺩ ﺧﻮﺩ = ﺑﺎﺷﺪ. ﻭ ﻓﻨﺎﺋﻰ ﺍﺯ ﻋ= ﺎﺷﻖ ﻧﻴﺴﺖ.ﻭﻟﻰ ﺳﺎ&= #65247;ﻚ ﺑﺎ ﻓﻨﺎﻯ ﺧﻮﺩ&= #1548;ﻭ ﺗﺸﺒّﻪ ﺑﺼﻔﺎ= 5173; ﻣﻌﺒﻮﺩ ﺧﻮﻳﺶ&#= 1548;ﺿﻤﻦ ﺣﻖ ﻣﻴﺸﻮﺩ،ﻭ= 5191;ﻮﺩﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﺪ. ﺑﺮﺍﻯ ﺗﻮﺻﻴﻒ &= #65259;ﺮﻭﺍﮊﻩ ﻭﻋﻠﻤﻰ،ﺑﺎﻳA= 194; ﺗﻮﺻﻴﻒ ﮐﻨﻨﺪ&#= 65257;،ﺧﻮﺩ ﻧﻴﺰ ﺿﻤﻦ ﻫﻤﺎ&= #65253; ﺳﻄﺢ ﻣﻮﺟﻮﺩﻳ&#= 1617;ﺖ ﻣﻮﺻﻮﻑ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ.ﭘس ﺑﺎﻳﺪ ﻗﺒﻠﺎ ﺧ&= #65262;ﺩ ﺷﺎﻫﺪ ﺑﻮﺩﻩ،= 5169;ﻌﺪ ﺗﻮﺻﻴﻒ ﺷﻬﻮﺩ &= #65191;ﻮﺩ ﮐﺮﺩ.ﻭ ﺑﻘﻮﻝ ﻗ= ﺮﺁﻥ، ﻭﺻﻒ ﺧﺪﺍ ﺭﺍ ﻧ= ﮑﻨﻴﺪ ﺑﺮﻭﻳﺪ ﺑﺒﻴﻨ&#= 65268;ﺪ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺸﻤﺎ ﭼﮕﻮﻧﻪ &= #65251;ﻴﺸﻨﺎﺳﺎﻧﺪ.= 5267;ﻌﻨﻰ ﭼﮕﻮﻧﻪ ﺭؤﻳﺖ &#= 65197;ؤﻳﺎﺋﻰ ﺍﺯ ﻣﻘﺎﻡ ﺗﺠﻠ&= #1617;ﻰ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ. ﺁﻧﮕﺎﻩ ﺗﻮﺻﻴ&#= 65234; ﻭﺍﻗﻌﻴّﺖ ﺷﺪ= 5257;.ﮔﺮﭼﻪ ﻫﻨﻮﺯ ﺗﻮﺻﻴﻒ &= #65187;ﻘﻴﻘﺖ ﻣﻄﻠﻖ ﻧﺸﺪﻩ،= 5261;ﻟﻰ ﻧﺰﺩﻳﮑﺘﺮ ﺑﺤ&#= 65240;ﻴﻘﺖ ﻫﺴﺖ.ﻭﺗﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻟﻠﻪ، ﺑﻰ ﻧﻬ&#= 65166;ﻳﺖ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﭘ&= #65268;ﺶ ﮐﻪ ﺩﺭ ﺃﺑﺪﻳّ&#= 65174; ﻣﻄﻠﻖ ﺭﻭﺡ ﮐﺎ&= #65251;ﻠﻰ ﺑﺪﻳﺪﺍﺭ ﻧﻮﺭ &= #65165;ﻟﺄﻧﻮﺍﺭ ﺑﮕﻔﺘﻪ ﺳﻬﺮﻭ&#= 65197;ﺩﻯ،ﻭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺑﮕﻔﺘﻪ ﻗﺮﺍﻥ&#= 1548;ﻭ ﺑﻘﻮﻟﻰ ﺭﻭﺡ ﺍ&= #65247;ﺄﺭﻭﺍﺡ ﺑﺘﻮﺍﻥ ﺭﺳﻴﺪ &= #64400;ﻪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺍﺳﺖ.ﻭﻫﻨﻮﺯ<sp= an dir=3DLTR> </spa= n>ﺧﺪﺍﻭﻧﺪ ﻫʌ= 62; ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻧ= ﻤﻴﺒﺎﺷﺪ ﮐﻪ ﺧﻮﺩ ﺻﺎﺩﺭ = ﺍﻭﻝ ﻭﻣﺨﻠﻮﻕ ﻧﺨﺴ&#= 65176;ﻴﻦ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺧﻴﻠﻰ ﺍﺯ ﻋﺸﻘ&= #65260;ﺎ ﻫﺴﺖ.ﮐﻪ ﺷﺒﻴﻪ = ﻋﺸﻖ ﻣﻴﺒﺎﺷﻨﺪ، ﻳ= 5166; ﺍﺯ ﺳﻄﻮﺡ ﭘﺎﺋ&= #65268;ﻦ ﺗﺮ ﻋﺸﻖ ﻫﺴﺘﻨ&= #65194;.ﺗﺎ ﺍﻳﻨﮑﻪ ﺷﺨﺺ ﻋ&= #65166;ﺷﻖ،ﺧﻮﺩ ﺩﺭﭼﻪ ﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣلی ﺒﺎﺷﺪ. ﻭ ﺍﻧﺴﺎ= ﻧﻬﺎ ﻳﮑﺴﺎﻥ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﺗﮑﺎﻣﻠﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﻭ ﺍﺩﺭﺍﮐﻰ ﻧﻴ&= #65204;ﺘﻨﺪ،ﮐﻪ ﺩﻭﻣﻰ ﻭ ﺷﺒﻴﻪ = ﻫﻢ ﻧﻴﺴﺘﻨﺪ.ﭘس ﺍ&#= 65199;ﻫﺮ ﭘﻠّﻪ ﻧﺮﺩﺑﺎ= 5253; ﺗﮑﺎﻣﻞ ﻋﺸﻖ ﺩ&= #65267;ﮕﺮ ﻭ ﻋﻘﻞ ﺩﻳﮕﺮ ﻭ= ﻣﻌﺒﻮﺩ ﺩﻳﮕﺮ ﻭ ﺷﻬﻮﺩ = ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ ﻫﺴﺖ.ﮔ&= #65166;ﻫﻰ ﻭﺻﻒ ﻳﻚ ﺗﺠﻠّ&#= 65264; ﺩﺭﻭﻏﻴﻦ ﻣﻴﺸ&#= 65262;ﺩ.ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﺮ= ﺣﺴﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻳﻚ ﺭﻭﺡ ﺍﺳﺖ ﮔ= ﻮﺋﻰ ﻫﻤﻪ ﺩﺭﺳﺖ ﻣﻴ&= #64405;ﻮﻳﻨﺪ،ﻭﻟﻰ ﺑﺮﺧﻰ ﺩﺭﺳﺖ ﺗ&= #65198;.ﻭ ﻳﺎ ﻫﻤﻪ ﻧﺎﺩﺭ&= #65203;ﺖ ﻣﻴﮕﻮﻳﻨﺪ،ﻭA= 247;ﻰ ﺑﺮﺧﻰ ﻧﺎﺩﺭﺳ&#= 65174; ﺗﺮ.ﺯﻳﺮﺍ ﻣﺮﺍ&= #65175;ﺐ ﺑﺎﻟﺎﺗﺮ ﺣﻘﻴ&#= 65240;ﺖ ﺩﺍﺭﻧﺪ.ﺑﺴﺘﻪ &= #65169;ﺎﻳﻦ ﺍﺳﺖ،ﮐﻪ ﺍﻧﺴ= 5166;ﻥ ﻣﺘﻔﮑّﺮ ﺩﺭ ﮐ&#= 65194;ﺍﻡ ﭘﻠّﻪ ﺍﺯ ﻧﺮﺩ&#= 65169;ﺎﻥ ﻣﺮﺍﺗﺐ ﺗﮑﺎﻣ&#= 65248;ﻰ،ﻭﮐﺪﺍﻡ ﻭﺳﺎﺋﻂ ﺍﻟﻬﻰ&#= 1548; ﻭ ﮐﺪﺍﻡ ﻣﺮﺍﺣ&= #65246; ﻧﻮﻋﻰ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﺩ.ﻭﮐﺪﺍﻡ ﻣﺮﺍﺗﺐ ﺗﺠﻠّ= 5264; ﺍﻟﻬﻰ ﺭﺍ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺒﻴﻨﺪ. ﻫﻔﺖ ﺷ= ﻬﻮﺩ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻭ ﻓﺮﺍﻭﺍﻥ ﺷﻬﻮ&#= 65193;ﻫﺎﻯ ﺟﺰﺋﻰ ﻭ ﻣﺮﺍﺣ&= #65246; ﺑﻴﻨﺎﺑﻴﻦ،ﺍA= 267;ﻦ ﻫﻔﺖ ﺷﻬﻮﺩ ﺍﺻ&= #65248;ﻰ ﻫﺴﺖ ﺗﺎ ﺩﺭ ﺍﻧ= ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺠ&= #65248;ّﻴﺎﺕ ﻋﻈﻴﻢ ﺗﺮ ﺭﺍ ﻳ= ﺎﻓﺖ. ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;،ﻓﺎﺻﻠﻪ ﻫﺮ ﺑﻬﺸﺖ ﺍﻟﻬ&= #65264; ﺑﺎ ﺑﻬﺸﺖ ﺩﻳﮕ&= #65198; ﭘﺎﻧﺼد ﺳﺎﻝ ﺭ&#= 65165;ﻩ ﺑﺮﺍﻯ ﺳﻮﺍﺭ ﮐ&= #65166;ﺭ ﺗﻴﺰ ﺭﻭ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻳﺎ ﻫﻤﻴﻦ ﺯﻣﺎﻧﻬ&#= 65166; که ﺒﺮﺍﻯ ﺗﻌﺎ= 5247;ﻰ ﺑﻨﻮﻉ ﺑﺎﻟﺎﺗ&#= 65198; ﻟﺎﺯﻡ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺍﻳﻦ ﻭﻳﺰﺍﻯ ﻭ&= #65197;ﻭﺩ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟ&= #65240;ﺪس ﺟﺒﺮﺋﻴﻞ ﺭﻭﺡ &= #65165;ﻟﺄﻣﻴﻦ ﻗﺎﺋﻢ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗ= ﻨﻬﺎ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤ&= #65252;ﺪﻯ،ﭘس ﺍﺯ ﮐﻤﺎﻟﺎﺕ ﺍ&= #65247;ﻬﻰ ﻭﻟﺎﻳﺘﻬﺎﻯ ﭘ&#= 65256;ﺠﮕﺎﻧﻪ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ = ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﺯﺭﺩﺷ&#= 65174; ﻭﻣﺴﻴﺢ ﺑﺎ ﺗﻤ&= #65166;ﻡ ﻋﻈﻤﺖ ﻭﻧﻮﺁﻭ&#= 65197;ﻯ ﺁﻧﻬﺎ،ﺑﺪﻳﺪA= 165;ﺭ ﻧﻮﺭ ﻗﺎﺋﻢ ﻧﺮ&= #65203;ﻴﺪﻧﺪ، ﻣﮕﺮ ﺩﺭ ﺗﻮﻟﺪ = ﻣﺠﺪﺩ ﺑﺎ ﻧﺴﺦ ﺑﻬﺘﺮ = ﻧﻮﻉ ﺑﺸﺮﻯ،ﺩﺭ ﻋﺼ= 5198; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263;.ﮐﻪ ﺯﺭﺩﺷﺖ ﺍﻣﺎﻡ &= #65203;ﺠّﺎﺩ،ﻭ ﻣﺴﻴﺢ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ ﺑﻮﺩ. ﻭﻫﺮﮐﺎﻣ&= #1604; ﺒﺎ ﻣﺤﻤﺪ،ﺗﻮ= 5247;ﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﻋﺼﺮ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ﻫﻔﺖ ﻫﺰﺍﺭ ﺑﻌ&= #65194; ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ ﺑﺼﻮﺭﺗﻬﺎﻯ ﺩ&#= 65267;ﮕﺮ ﻭ ﺍﺳﺎﻣﻰ ﺩﻳﮕ&= #65198; .<o:p></o:p> = 5187;ﺐ ﺫﺍﺕ ﻭﺧﻮﺩﺧﻮ&#= 65165;ﻫﻰ ﻭﺧﻮﺩﭘﺴﻨﺪﻯ &#= 65261;ﺧﻮﺩ ﭘﺮﺳﺘﻰ،ﻳﮑﻰ = 5165;ﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﻫﺎ&= #65263; ﻋﺸﻖ ﻣﻴﺒﺎﺷﺪ&#= 1548; ﮐﻪ ﻭﺍﻗﻌﻴّﺖ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺍ= ; ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺣﻘﻴﻘﺖ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ. ﭘس ﺑﺎﻳﺪ ﺗﺼﻔ&#= 65268;ﻪ ﻭ ﭘﺎﻙ ﺳﺎﺯﻯ ﮔ= ﺮﺩﻧﺪ.ﮔﺮﭼﻪ ﺁﺳﻴﺐ ﻣﺎﺩﻯ ﺑ&= #65200;ﻧﺪﮔﻰ ﺑﺸﺮﻯ ﻣﻴﺰﻧﺪ. = ﻭﺑﻘﻮﻝ ﻗﺮﺁﻥ،ﺑﺎﻳﺪ = 5183;ﺎﻥ ﺧﻮﺩﺭﺍ ﻣﻮﺭﺩ &= #65251;ﻌﺎﻣﻠﻪ ﺩﺭ ﻣﻴﺎﻥ ﮔﺬﺍ&= #65207;ﺖ.ﻭﻭﺟﻮﺩ ﺑﺸﺮﻯ ﺑﺎ ﺁﻥ ﻫ= ﻤﻪ ﮐﺮﺍﻣﺎﺕ ﺟﺎﻟ&#= 65168; ﺁﻥ،ﻗﺮﺑﺎﻧﻰ = 5255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﻧﻤﻮﺩ. ﮔﻮﺋﻰ ﺑ= ﺎﻳﺪ ﺑﻬﺸﺘﻰ ﮐﻪ ﺧﺪ&= #65165;ﻭﻧﺪ ﻣﻴﺪﻫﺪ،ﻫﺰﻳA= 256;ﻪ ﺑﻬﺸﺖ ﺑﺮﺗﺮﻯ &= #65255;ﻤﻮﺩ ﻭﺟﺎﻥ ﭘﻴﺮ ﻭﭘ&= #65268;ﺎﻣﺒﺮ ﻭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸ= ﺮﻯ ﺧﻮﺩﺭﺍ، ﻣﻘﺪ= 5249; ﺑﺮ ﺍﺭﺯﺵ ﺟﺎﻥ = ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩ.ﻭﻟ&= #65196;ﺍ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﮐ&= #65166;ﺭﻯ ﻣﻌﻘﻮﻝ ﻭﻣﻨﻄ&#= 65240;ﻰ ﺍﺳﺖ.ﻭﺑﺪﻭﻥ ﺍ&= #65267;ﻦ ﭘﺎﮐﺴﺎﺯﻯ،ﻭ = 5169;ﺎﺣﻔﻆ ﺍﻳﻦ ﺧﻮﺩ ﺧﻮﺍ&= #65259;ﻰ ﻋﻤﻠﺎ ﭘس ﺮﻭﻯ &= #65261;ﻗﻬﻘﺮﺍﻯ ﮐﺎﺭﻣﺎﺋﻰ،ﻭ = 5247;ﻐﺰﺷﻬﺎﻯ ﺳﻘﻮﻃﻰ ﺑﺎﻧﻮ&#= 65165;ﻉ </spa= n>ﻧﺴﺦ ﺑﺪﺗﺮ A= 169;ﺸﺮﻯ،ﻳﺎ ﻣﺴﺦ ﺑﺎﺯ ﺑﺪﺗ&= #65198; ﺣﻴﻮﺍﻧﻰ ﻭﺷﺎ&#= 65267;ﺪ ﻫم ﺒﻔﺴﺦ ﻭ ﺭﺳ&= #65190; ﻭﻭﺳﺦ ﺑﺪﺗﺮ،= 5165;ﻣﮑﺎﻥ ﺳﻘﻮﻁ ﻫﺴﺖ، ﺗ&#= 65166; ﭼﻘﺪﺭ ﺍﻧﺤﺮﺍ&#= 65233; ﻭﮔﻨﺎﻩ ﺩﺍﺷﺖ.&= #65261;ﺍﻧﺴﺎﻥ ﺧﻮﺩﺧﻮﺍﻫﻰ ﺭ&#= 65165; ﺑﺰﺣﻤﺖ ﻭﺭﻧﺞ&#= 1548; ﺑﺘﺪﺭﻳﺞ ﺗﺒﺪ&#= 65267;ﻞ ﺑﻬﻤﮑﺎﺭﻯ ﻭﺗ&#= 65228;ﺎﻭﻥ ﻣﻴﻨﻤﺎﻳﺪ.ﻣﺎ&#= 65255;ﻨﺪ ﺍﺯﺩﻭﺍﺝ ﺟﻨﺴ&#= 65264; ﻳﺎ ﺳﺮﻣﺎﻳﻪ ﮔ&= #65196;ﺍﺭﻯ ﻫﺎﻯ ﺗﺠﺎﺭﻯ.ﺍ&= #64404;ﺮ ﺩﻭﻃﺮﻑ ﻣﻌﺎﻣ&#= 65248;ﻪ ﻧﻴﺰ ﺭﻋﺎﻳﺖ ﺣ&= #65240;ﻮﻋﺪﺍﻟﺖ ﻭﺃﺻﻞ ﻣﻨﺎﺻﻔ&#= 65258; ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ.&= #65261;ﺍﻟّﺎ ﻋﻤﻠﺎ ﻣﻰ ﺑﻴﺴ&= #65176;ﻢ ، ﻳﮑﻰ ﺳﺮﺵ ﮐﻠ&= #65166;ﻩ ﻣﻴﺮﻭﺩ ﻭﺧﺴﺮ&#= 65165;ﻥ ﺭﺍ ﻣﻰ ﭘﺬﻳﺮﺩ.= ﻭﺩﻳﮕﺮﻯ ﺑﻐﺎﺭﺕ ﮔﻴﺮﻯ &= #65261;ﺣﺮﺹ ﻭ ﺧﻮﺩﺧﻮﺍﻫﻰ &= #65191;ﻮﻳﺶ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65194; ﻭﺍﮔﺮ ﺍﻳﻦ ﺧﺴ&= #65198;ﺍﻥ ﺩﻳﺪﻥ ﺑﻤﺮﺣﻠ&#= 65258; ﻓﺪﺍﮐﺎﺭﻯ ﺭﺳ&#= 65268;ﺪ،ﮐﻪ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65256;ﺪ،که ﻤﺪﺍﻡ ﺩﻫش ﺪﺍ&#= 65197;ﻧﺪ. ﻭ ﺧﻮﺩﺭﺍ ﺩﺭ ﺫ= ﺍﺕ ﻋﻮﺽ ﻣﻴﮑﻨﻨﺪ&#= 1548;ﺗﺎ </spa= n>ﺷﺎﻳﺪ ﺧﺪﺍʌ= 61;ﻧﺪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭﺍﺣﻮﺍﻝ ﻭﻋﻘ&#= 65246; ﻭﺍﺧﻠﺎﻕ ﻣﺮﺑ&#= 65262;ﻃﻪ ﺭﺍ ﺑﺂﻧﺎﻥ ﺑﺪ&= #65259;ﺪ.ﮐﻪ ﻋﻠﺎﻣﺘﻰ ﺍﺯ ﺷ&= #65166;ﻳﺴﺘﮕﻰ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻧ&= #65262;ﻉ ﺑﻌﺪﻯ ﺍﺳﺖ.ﻭﻓ&= #65194;ﺍﮐﺎﺭ ﻣﻮﻓﻖ ﺳﺎﻟﻚ، &#= 65165;ﻳﻦ ﺭﺍ ﻫﻨﺮ ﺍﻟﻬﻰ = ﻭﻟﺬﺕ ﻣﻴﻨﻮﻯ ﻭ ﺍﻓﺘ&= #65192;ﺎﺭ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65191;ﻮﺩ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﻇ&= #65166;ﻫﺮﺍ ﭼﻴﺰﻯ ﻣﺎﺩﻯ ﻧ&= #65268;ﺰ ﺩﺭ ﺩﺳﺖ ﻧﺪﺍﺭ&= #65193;.ﻭﺗﻨﻬﺎ ﺍﻣﻴﺪ ﺑﻮﻋﺪﻩ &= #65259;ﺎﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﻭ&= #65193;ﺭ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﺭ&= #65165; ﭘﺮﻏﺮﻭﺭ ﺳﺮﻭ&#= 65197; ﻣﻴﺒﻴﻨﺪ.ﭘس ﺩ&#= 65197; ﮐﺸﺘﻰ ﻭﻟﺎﻳﺖ &= #65193;ﺭ ﺗﺴﻠﻴﻢ ﺍﺳﺖ،= 5175;ﺎ ﺑﺎ ﮐﺸﺘﻰ ﺑﺎﻧ&= #65264; ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﺴ&= #65166;ﺣﻞ ﻧﺠﺎﺕ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ،ﺑﺮﺍﻯ = 5261;ﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﺮﺳﺪ.&= #64404;ﻮﺋﻰ ﺑﻴﻚ ﺟﺰﻳﺮﻩ ﺩ&= #65267;ﮕﺮﻯ ﻣﻴﺮﺳﺪ،ﮐﻪ ﺑ= 5228;ﺪﺍ ﺑﺎﺯ ﺑﺎﻳﺪ ﺍﺯ = ﺍﻳﻦ ﺟﺰﻳﺮﻩ،ﺑﺠﺰA= 267;ﺮﻩ ﺑﻌﺪﻯ ﺑﺮﻭﺩ ﺗ&= #65166; ﺃﺑﺪﻳّﺖ ﺍﻳﻦ &#= 65183;ﺰﺍﻳﺮ ﻭﺍﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ </spa= n>ﻧﻴﺰ ﺍﺩﺍﻣʌ= 58; ﺩﺍﺭﺩ .<o:p></o:p> = 5193;ﺭ ﺑﺎﺭﻩ ﺷﺒﻴﻪ ﻫ&= #65166;ﻯ ﻋﺸﻖ،ﺑﺎﺯ ﺷﻔ= 5240;ﺖ ﻭ ﺭﺣﻤﺖ ﻭ ﺗﻌﺎ= ﻃﻒ ﻭ ﺩﻟﺴﻮﺯﻯ ﻭ ﻏ= ﻴﺮﻩ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﻧﺪ ﮐﻪ ﻫﻤﻪ ﺁﻧﻬﺎ = ﺩﺭﺟﺎﺕ ﻭﻣﻘﺪﻣﻪ ﻫﺎﺋ&#= 65264; ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ&#= 1548;ﻭ ﺭﺳﻴﺪﻥ بعشق ʋ= 65;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺑ= ﺎﺭﻩ ﺩﻭﺳﺘﻰ ﻭﻋﺸﻖ &= #65261;ﻣﺤﺒّﺖ ﺍﺭﺳﻄﻮ ﻣﻴﮕﻮ&#= 65267;ﺪ،ﺩﻭﺳﺖ ﻫﻤﺎﻥ ﻣﻦ ﺩﻳﮕ&= #65198;ﻯ ﺍﺳﺖ.ﻭ ﺗﻠﻔﻴﻖ = ﻣﻦ ﻭﺩﻳﮕﺮﻯ، ﺩﺭ &#= 65247;ﻔﻆ ﺑﺮﺍﻯ ﻓﻴﻠﺴﻮ&#= 65233; ﻣﻄﺮﺡ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺩ&= #65197; ﻓﻨﺎﻯ ﺧﻮﺩ ﺩﺭ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ، ﻭ ﺗﻮ&#= 65203;ّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺧﻮﺩ ﺑ&= #65166;ﻣﺮﺍتب اﻟﻬﻰ.ﻭ ﺭﺩ ﺗﺠ&= #65248;ّﻰ ﺧﻮﺩ ﮐﻪ ﺑﻮﺣﺪ&= #65173; ﻭﺟﻮﺩ ﻭ ﺻﻤﺪﻳ&= #1617;ﺖ ﻭ ﻳﮕﺎﻧﮕﻰ ﻭ ﺍ= ﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻴﺮﺳ&#= 65194;، ﻭ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣ= ﻴﺎﻥ ﻧﻤﻴﺒﻴﻨﺪ.ﺁﻧ&#= 64405;ﺎﻩ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65169;ﺮﺗﺮﻯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻣ&= #65240;ﺎﻡ ﻫﺮﮐس ﻫﻤﺎﻥ ﻣ&#= 65240;ﺎﻡ ﻣﺸﻬﻮﺩ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻳﺎ ﻫ= ﻤﺎﻥ ﻣﺪﺑّﺮ ﺍﻟﻬی = 5208;ﺨﺺ ﺍﺳﺖ.ﺣﻴﻮﺍﻧﺎ&#= 65173; ﺑﺎﻣﺪﺑّﺮﺍﻥ = 5165;ﻟﻬﻰ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ &= #65169;ﺎ ﺷﻬﻮﺩﻫﺎﻯ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ،ﺍﮔﺮ = 5193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﻭ ﺍﮐﻨﻮ&= #65253; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ = ﺗﮑﺮﺍﺭ ﺷﻬﻮﺩﻫﺎ،ﻭﮐA= 204;ﺐ ﺷﻬﻮﺩ ﺟﺪﻳﺪﻯ &= #64400;ﻪ ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻣﺤﻤﺪ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ.ﻓﻠﺎ&#= 65203;ﻔﻪ ﺷﺎﻋﺮ ﻣﺴﻠﻚ ﻧ&= #65268;ﺰ ﺩﻭﺳﺖ ﺭﺍ ﻫﻤﺎ&= #65253; ﺗﻮ ﮔﻔﺘﻪ ﺍﻧﺪ&= #1548;ﮐﻪ ﺩﺭﺷﺨﺺ ﺩﻳﮕﺮ&#= 65263; ﺟﺪﺍ ﺍﺯ ﻣﻦ ﺑﻮ= ﺩﻩ ﺑﺎﺷﺪ.ﻭ ﻋﻠّﺖ &= #65165;ﻳﻨﮑﻪ ﺍﻧﺴﺎﻥ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺗﻮ ﻣﻴﮕﻮﻳﺪ ﻫ&= #65252;ﻴﻦ ﺍﺳﺖ.ﮐﻪ ﻣﻴﺨﻮ&= #65165;ﻫﺪ ﻋﺎﻗﺒﺖ ﺑﺎ ﺧﺪ&= #65165;ﻭﻧﺪ ﻳﮕﺎﻧﮕﻰ ﺷﻬﻮ&#= 65193;ﻯ ﭘﻴﺪﺍ ﮐﻨﺪ،ﮐ= 5258; ﺩﺭ ﺍﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ ﺑﺎ ﺧﺪﺍﻯ ﺍﻟﻠ&= #65258;،ﻭ ﻓﻌﻠﺎ ﺑﺎ ﺭﺏّ &= #65165;ﻟﻨﻮﻉ ﻗﺎﺋﻢ، ﻭﺩﺭ ﻧ&#= 65262;ﻉ ﺑﻌﺪﻯ ﺑﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﺭﺣﻤﺎﻥ ﻭﺩﻳﮕ&#= 65198; ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺗﺎ ﺑﺨ&= #65194;ﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺭﺳﻴﺪ.ﻭ = ﺳﺎﻟﻚ ﻣﻴﺨﻮﺍﻫﺪ ﻧﻬ&#= 65166;ﻳﺖ ﻣﺤﺒّﺖ ﻭ ﻋﻠﺎ&#= 65239;ﻪ ﺧﻮﺩﺭﺍ ﺑﻤﻌﺸ&#= 65262;ﻕ ﻧﺸﺎﻥ ﺑﺪﻫﺪ، &#= 64400;ﻪ ﺗﻮ ﻣﻴﮕﻮﻳﺪ.ﮐ&= #65258; ﻣﻴﺨﻮﺍﻫﺪ ﺑﮕ&#= 65262;ﻳﺪ ﺑﻴﻦ ﺍﻟﺄﺣﺒﺎ&#= 65167; ﺗﺴﻘﻂ ﺍﻟﺂﺩﺍ&#= 65167; ﻫﺴﺖ.ﻭﻫﺮﭼﻪ ﺳ&= #65166;ﺩﻩ ﺗﺮ ﻭﺑﻰ ﺁﻟﺎﻳ&= #65206; ﺻﺤﺒﺖ ﺑﺎ ﻣﺤﺒ&= #65262;ﺏ ﺍﻟﻬﻰ ﮐﻨﺪ، ﻣ&#= 64401;ﻨﻮﻧﺎﺕ ﻗﻠﺒﻰ ﺑﻬﺘﺮ ﺑ&= #65268;ﺎﻥ ﺧﻮﺍﻫﺪ ﺷﺪ.ﻭ ﺍ= ﺯ ﻗﺸﻴﺮﻯ ﻋﺎﺭﻑ &= #65255;ﻘﻞ ﺷﺪﻩ،ﮐﻪ ﻣﻴﮕ= 5262;ﻳﺪ ﻭﻗﺘﻰ ﺑﻴﻦ ﺩﻭ = ﻧﻔﺮ ﻣﺤﺒّﺖ ﻭ ﻋﺸﻖ &= #65211;ﺎﺩﻗﺎﻧﻪ ﺑﺎﺷﺪ، ﻫﺮﮐﺪ= 5165;ﻡ ﺑﺪﻳﮕﺮﻯ ﺧﻄﺎ&#= 65167; ﺃﻯ ﻣﻦ ﻣﻴﮑﻨﺪ.= <o:p></o:p> = 5193;ﺭ ﻣﺤﺒّﺘﻬﺎﻯ ﺍ= 5255;ﺴﺎﻧﻰ ﺑﻴﻦ ﺧﻮﺩ ﺍﻧﺴ&= #65166;ﻧﻬﺎ،ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﺮﺍﻯ = ﻫﻢ،ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌ&#= 65258; ﻭ ﺷﻨﺎﺧﺖ ﻭ ﺗﺤ= ﻠﻴﻞ ﻭﺑﺮﺭﺳﻰ ﻫﺴﺘ&#= 65256;ﺪ. ﻭ ﭘس ﺍﺯ ﺗﺤﻠﻴ&= #65246; ﻟﻔﻆ ﺍﺯ ﻣﻮﺿﻮ&= #65225;،ﺗﺒﺪﻳﻞ ﺑﺪﻭﺳﺘﻰ ﺷﺪﻩ &= #65165;ﺳﺖ ﻭﻟﻰ ﺧﻮﺩﻡ ﻧﺴ&= #65170;ﺖ ﺑﺨﻮﺩﻡ،ﻧﻤﻰ = 5175;ﻮﺍﻧﻢ ﻣﻮﺿﻮﻉ ﻣﻄﺎﻟ&#= 65228;ﻪ ﻭ ﺗﺤﻠﻴﻞ ﺑﺎﺷ&= #65250;. ﮔﺮﭼﻪ ﺑﺨﻮﺍﻫ&#= 65250; ﺧﻮﺩﺭﺍ ﺩﻳﮕﺮ&#= 65263; ﺑﻴﺎﺑﻢ ﮔﻮﺋﻰ &= #65193;ﺭ ﺁﻳﻨﻪ ﺑﺨﻮﺍﻫ&#= 65250; ﺑﺎ ﺧﻮﺩﻏﻢ ﺻﺤ&= #65170;ﺖ ﮐﻨﻢ،ﺑﺒﻴﻨﻢ = 4400;ﻪ ﻫﺴﺘﻢ.ﺩﺭ ﻋﺸﻖ = ﺳﻠﻮﮐﻰ ﺍﺳﺖ،ﮐﻪ ﺣﺘﻰ &#= 65165;ﻣﮑﺎﻥ ﺗﻔﮑﻴﻚ ﻣﻦ ﺍﺯ = ﺧﻮﺩﻡ ﻧﻴﺴﺖ. ﻣﮕﺮ ﻭﻗ= ﺘﻰ ﺧﻮﺩﻡ ﺭﺍ ﺩﺭﻣ&= #65268;ﺎﻥ ﻧﺒﻴﻨﻢ.ﮐﻪ ﺩﺭ = ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺳ= ﺎﻟﻚ، ﭼﻨﻴﻦ ﺣﺎﻟﻰ ﻣ&= #65268;ﺴّﺮ ﺍﺳﺖ.ﺁﻧﮕﺎﻩ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺧﻮﺩﺵ ﺭﺍ ﺑﺸﻨ&= #65166;ﺳﺪ،که ﭽﻴﺴﺖ ﻭﭼﻪ ﻣﻘ&= #65166;ﻡ ﻭ ﺍﺭﺯﺷﻰ ﺩﺍﺭ&= #65193;.ﻭﻗﺘﻰ ﮐﻪ ﺷﻬﻮﺩ ﺍﻟﻬ&= #65264; ﺧﻮﺩﺭﺍ ﻣﻰ ﺑﻴ&= #65256;ﺪ،ﮔﻮﺋﻰ ﺧﺪﺍﻭﻧﺪ ﺁﻳن= 607; اﻯ ﺟﻠﻮ ﭼﺸﻢ ﺷ&= #65166;ﻫﺪ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻴﮕﺬﺍﺭﺩ، ﮐ= 5258; ﺧﻮﺩﺵ ﺭﺍ ﺑﺒﻴ&= #65256;ﺪ ﮐﻪ ﻓﮑﺮ ﻣﻴﮑﻨ&= #65194; ﺧﺪﺍﻳﺶ ﺭﺍ ﻣﻰ = ﺑﻴﻨﺪ. ﻭﻫﻤﺎﻥ ﺩﺍﺳﺘ&#= 65166;ﻥ ﺳﻰ ﻣﺮﻍ ﺍﺳﺖ،&#= 64400;ﻪ ﺑﺨﺪﺍﻯ ﺧﻮﺩ ﺳ&= #65268;ﻤﺮﻍ ﺭﺳﻴﺪﻧﺪ، ﮐﻪ &#= 65191;ﻮﺩﺭﺍ ﻣﻰ ﺩﻳﺪﻧﺪ. ﻭᥴ= 5;ﻳﻦ ﻣﻌﻨﻰ ﻭﺟﻮﺩ ﻭ&= #65259;ﻤﻰ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺍ&= #65255;ﺴﺎﻥ ﻣﺎﺩﻯ ﮐﻪ ﻧﻤﻴ&= #65176;ﻮﺍﻧﺪ ﺑﺨﺪﺍﻯ ﻣﺎﺩﻯ &= #65169;ﺮﺳﺪ. ﻣﮕﺮ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﻭﺗﺮﻙ ﺟﻬﺎﻥ ﻣ&= #65166;ﺩﻯ. ﻭﻟﺬﺍ ﮐﺎﻣﻠﺎ&#= 65253; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ،ﻧﺎﻡ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺩ&= #65165;ﺭﻧﺪ.ﻭ ﺻﺎﺣﺐ ﻧﺎﻡ ﻗﺒ&= #65248;ﻰ ﺧﻮﺩﺭﺍ ﻣﺮﺩﻩ &= #65227;ﻨﻮﺍﻥ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺑﻘ&= #65262;ﻝ ﺁﻥ ﺩﺭﻭﻳﺶ،ﮐ= 5258; ﻣﻴﮕﻮﻳﺪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﻭﺭﺍ ﻧﻴﺎﻣﺮ&#= 65199;.ﭼﻮﻥ ﻫﺮﮔﺰ ﭘﺸﻴﻤﺎ&#= 1606; ﻴﺎﺯ ﺩﺳﺖ ﺩﺍﺩ&= #65253; ﺁﻥ ﻧﺎﻡ ﻭﻣﻨﻴ&= #1617;ﺖ ﻗﺒﻠﻰ ﻧﺪﺍﺭﺩ. = ﺍﮔﺮ ﺑﺮﺧﻰ ﻓﻠﺎﺳﻔ&#= 65258; ﺫﺍﺕ ﺍنساﻥ ﺟA= 194;ﺍ ﻭﺩﻭﺭ ﺍﺯ ﺧﻮﺩ = ﮔﻔته اﻧﺪ،ﮐﻪ ﻓﺮﻭA= 267;ﺪ ﭘﺎ ﺭﺍ ﻓﺮﺍﺗﺮ = ﮔﺬﺍﺭﺩﻩ، ﺍﺯ ﻣﻦ ﻭ ﺳﻮﭘﺮ= ﻣﻦ ﻭ ﺳﻮﭘﺮ ﺍﮔﻮ ﻣ= ﻴﮕﻮﻳﺪ.ﮔﻮﺋﻰ ﺳﻪ ﻣﻮﺟﻮﺩﻯ ﺗ&= #65262; ﺩﺭ ﺗﻮ ﻣﺴﺘﻘﻞ = ﻭﺟﺪﺍ ﺍﺯ ﻫﻢ ﻫﺴﺘﻨﺪ&= #1548;که ﺒﺎﺯ ﺗثلیث ﻣʌ= 04;ﻴﺢ ﺭﺍ ﺑﺮﺍﻯ ﻣﺎ ﻳ= ﺎﺩﺁﻭﺭﻯ ﻣﻴﮑﻨﺪ ﺍﻳﻦ ﻣ&= #65254; ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ، &#= 65261;ﺑﻤﻦ ﺑﺮﺗﺮ ﺳﻠﻮﮐﻰ &= #65191;ﻮﺩ ﺑﺎﻟﺎ ﻣﻴﺮﻭﺩ. = ﻭﭼﻮﻥ ﺑﺸﻬﻮﺩ ﺗﺠﻠّ= 5264; ﺍﻟﻬﻰ ﺭﺳﻴﺪ،= 5261; ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁ&= #65253; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭ&= #65165; ﻳﺎﻓﺖ،ﺁﻧﮕﺎA= 257; ﺑﻤﻦ ﺍﺻﻠﻰ ﻭ ﺑ= ﺎﻟﻘﻮّﻩ ﻭ ﻣﻄﻠﻮﺏ ﺧﺪﺍ&= #65261;ﻧﺪ ﺭﺳﻴﺪﻩ ﺍﺳﺖ . ﺑ= ;ﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ،ﻣﻦ ﺷﻬﻮﺩﻯ ﻭﺣﺘﻰ &= #65251;ﻦ ﺑﺮﺗﺮ ﺍﺯ ﻣﻦ ﺣ= ﻴﻮﺍﻧﻰ ﻧﻴﺰ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﺩ. ﭼﻪ ﺭﺳﺪ ﺑﻤﻦ ﺍ= ﻟﻬی ﻮﻣﻮﺭﺩ ﻧﻈﺮ ﺍ&= #65247;ﻬﻰ ﻭﻫﺪﻑ ﺧﺪﺍﻭﻧ&#= 65194;،ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺷﺨﺺ &= #65169;ﺠﻬﺎﻥ. ﻭﺍﻳﻨﺠﺎ ﺑﻴﺎ&#= 65193; ﮔﻔﺘﻪ ﭘﻴﺎﻣﺒ&#= 65198; ﻣﻰ ﺍﻓﺘﻢ ﮐﻪ ﻣ= ﻴﮕﻮﻳﺪ،ﺑﺮﺍA= 263; ﻫﺮ ﻗﺪﻡ ﭘﻴﺸﺮ&= #65235;ﺖ ﺳﺎﻟﻚ،ﺧﺪﺍﻭA= 255;ﺪ ﻧﻴﺰ ﺩﻩ ﻗﺪﻡ ﺟ= ﻠﻮﺗﺮ ﻣﻴﺂﻳﺪ،ﮐﻪ ﺳ= 5166;ﻟﻚ ﺯﻭﺩ ﺗﺮ ﺑﺘﺠﻠ&= #1617;ﻰ ﻣﻄﻠﻮﺏ ﺧﻮﺩ ﺑ&= #65198;ﺳﺪ ﻭﭼﻮﻥ ﺑﮑﻤﺎﻝ &= #65165;ﻟﻬﻰ ﺭﺳﻴﺪ،ﺑﺎ ﻫﺮ &#= 65239;ﺪﻡ ﭘﻴﺸﺮﻓﺖ ﺍﻧﺴ&#= 65166;ﻥ ﮐﺎﻣﻞ،ﺧﺪﺍﻭA= 255;ﺪ ﻧﻴﺰ ﺩﻩ ﻗﺪﻡ ﺩ= ﻭﺭﺗﺮ ﻣﻴﺸﻮﺩ.ﺯﻳﺮﺍ &= #65169;ﻰ ﻧﻬﺎﻳﺖ ﻣﺮﺍﺣ&#= 65246; ﺗﮑﺎﻣﻠﻰ ﻭ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﺩ= 5197; ﺑﺮﺍﺑﺮ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﮐﺎﻣﻞ ﻫﺴﺖ. ﻭﺍ= ﻳﻦ ﺗﻌﺒﻴﺮﻯ ﺍﺯ ﺑ&= #65264; ﻧﻬﺎﻳﺘﻰ ﻭﻧﺎ&#= 65251;ﺤﺪﻭﺩ ﺑﻮﺩﻥ ﻣﻮﻗﻌﻴ&#= 1617;ﺖ ﻣﮑﺎﻧﻰ ﻭﻣﻘﺎ&#= 65251;ﻰ،ﻭﺣﺘﻰ ﻣﺎﻫﻮﻯ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺩﺭ ﺣﻘﻴﻘﺖ ﻧﻬ&= #65166;ﺋﻰ ﺍﻭ ﺍﺳﺖ. ﭘس ﺳﺎ= ﻟﮑﺎﻥ ﺑﺎﮐﻤﺘﺮ ﺍﺯ ﺩ&= #1607; ﺪﺭ ﺻﺪ ﺍﺯ ﮐﺮﺍ= ﻣﺎت ﻨﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ &= #65227;ﺸﻖ ﻭﻓﻬﻢ ﻭﺻﺒﻮﺭ&#= 65263; ﻭﺟﺪﻳّﺖ،ﺑﮑʌ= 52;ﺎﻝ ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺮﺳﻨﺪ ﻭﺑﻘﻴ&#= 65258; ﭘﺎﮐﺴﺎﺯﻯ ﻫﺎ&#= 65263; ﺭﻭﺍﻥ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ،ﺑﺎ ﻫﺰ= 5165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﺻ&= #65262;ﺭﺕ ﻣﻴﮕﻴﺮﺩ.ﺯﻳﺮ&#= 65165; ﺍﻧﺴﺎﻥ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﻫﻤﻪ ﻣﻌﺎﻳﺐ ﺧ&= #65262;ﺩ ﺭﺍ ﺑﻔﻬﻤﺪ،ﭼ= 5258; ﺭﺳﺪ ﺑﺎﻭﺭ ﮐﻨ&= #65194;،ﮐﻪ ﭘﺎﮐﺴﺎﺯﻯ ﻧﻤ&#= 65166;ﻳﺪ. ﺁﻟﻮﺩ&#= 64404;ﻰ ﻫﺎﻯ ﺭﻭﺍﻥ، ﻫ&#= 65252;ﺎﻥ ﺑﻘﺎﻳﺎﻯ ﺻﻔﺎ&#= 65173; ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﻭﮔﻴﺎﻫﻰ ﻭ ﺟﻤ&= #65166;ﺩی ﻮﺍﻧﺴﺎﻥ ﭘﻴﺸ&#= 65268;ﻦ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> = 5165;ﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺩﺭ &= #65169;ﺎﺭﻩ ﻋﺸﻖ ﺑﺎﺯ ﺻﺤﺒ&= #65174; ﺑﮑﻨﻴﻢ،ﻣﺮﮐA= 168; ﻧﻮﺷﺘﻦ ﺍﮔﺮ ﻫ&= #65236;ﺖ ﺩﺭﻳﺎ ﻫﻢ ﺑﺎﺷ&= #65194;، ﺑﻘﻮﻝ ﻗﺮﺁﻥ،= 5239;ﺎﺩﺭ ﺑﺘﮑﻤﻴﻞ ﺑﺤث &#= 65227;ﺸﻖ ﺍﻟﻬﻰ ﻧﻴﺴﺘﻴ&#= 65250;.ﻭﻟﻰ ﻋﺸﻘﻬﺎﻯ ﺟﺴﻤ&#= 65166;ﻧﻰ ﭼﻨﺪ ﺭﻭﺯﻩ ﻭﺣ&= #65176;ﻰ ﭼﻨ ﻟﺤظه اﻯ ﻫ= 5204;ﺘﻨﺪ،ﮐﻪ ﺑﭽﻪ ﺳﺨﺘﻰ ﺑﻴ&= #65242; ﻣﻌﺸﻮﻕ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺭﺳﻴﺪ.که ﺤﺘ= ﻰ ﻟﺤظه اﻯ ﺑﻌﺪ = 5255;ﻔﺮﺕ ﺍﺯ ﺍﻭ ﺁﻏﺎﺯ ﻣ= ﻴﮕﺮﺩﺩ.ﮔﻮﺋﻰ ﻣﻌﺎﺷﻘﻪ ﺑﺎ ﻳ&= #65242; ﺯﻥ ﺗﻦ ﻓﺮﻭﺵ ﺑ= ﺎﺷﺪ. ﻭﺑﻴﺶ ﺍﺯ ﺍﻳﻦ = ﺗﺼﺪﻉ ﺧﺎﻃﺮ ﺧﻮﺍﻧﻨ&#= 65194;ﻩ ﻧﻤﻴﮑﻨﻢ، ﺑﺨ= 5212;ﻮﺹ ﮐﻪ ﺩﺍﺳﺘﺎﻥ ﻋ&= #65208;ﻖ ﺑﻬﺮ ﺯﺑﺎﻥ ﻭﻋ&= #65256;ﻮﺍﻥ ﻭ ﺑﻬﺎﻧﻬﺎﻯ ﮔ&= #65236;ﺘﻪ ﺷﻮﺩ،ﺑﺎﺯ ﻧﺎ= 5251;ﮑﺮﺭ ﺍﺳﺖ.ﻫﺪﻑ ﻧﻮﻳ&= #65204;ﻨﺪﻩ ﻣﺘﻮﺟّﻪ ﮐﺮﺩ= 5253; ﻋﺎﻃﻔﻰ ﺑﺎ ﻣﻮ&= #65215;ﻮﻉ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ،ﮐﻪ ﻧﺎﻡ ﻋﺸﻖ ﺩﺍﺭ&= #65193;.ﻭلی ﺴﻔﺎﺭﺵ ﻧﻬﺎﺋ&#= 65264; ﮐﻪ ﺩﺍﺭﻡ ﻳﮑﻰ = ﺩﺭﺧﻮﺍﺳﺖ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺯ = ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ،ﻭﺩﻳﮕﺮA= 263; ﺩﺭ ﺗﻔﮑّﺮ ﻭﻫ&#= 65198; ﻣﻄﺎﻟﻌﻪ ﻭ ﺩﻗ&= #1617;ﺘﻰ ﺑﻬﺮ ﭼﻴﺰ ﻭﻣﻮ&= #65215;ﻮﻋﻰ،ﺗﻨﻬﺎ ﺍﺯ ﻧﻈﺮ(ﺑﺮﺩﺍ&= #65207;ﺖ ﺳﻠﻮﮐﻰ)ﺑﺮﺭﺳ&#= 65264; ﺻﻮﺭﺕ ﮔﻴﺮﺩ،= 4400;ﻪ ﻳﻚ ﺷﺒﻪ ﺭﻩ ﺻﺪ= ﺳﺎﻟﻪرﻓﺘﻦﺍ= 5203;ﺖ.ﺗﺎﺧﺪﺍﭼﻪʋ= 91;ﻮﺍﻫﺪﻭﺍﻧﺴﺎ= ﻥﭼﻪﺑﺨﻮﺍﻫﺪ.</= span> <![if !supportLineBreakNewLine]> <![endif]><o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an><a name=3DM161><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman= "; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>M161</a><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'><o:p= ></o:p> <span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'><o:p= > </o:p> <span style=3D'mso-ascii-font-family:"Time= s New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> تع&#= 1576;یر خواب<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <o:= p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕﻮﻳﺪ'ﻣﻦ 46= <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'> ﺑﺎﺏ ﻧﺒﻮّﺕ ﺩﺍﺭﻡ' &= #65261;ﻟﻰ ﺑﺮﺍﻯ ﺷﻤﺎ ﺗﻨﻬﺎ ﺑﺎﺏ ﺧﻮﺍﺏ ﻭﺭ<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>= 72;ﻳﺎ ﺭﺍ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻢ. ﻧﺒﻮّﺕ ﻋﻨﻮﺍ= 5253; ﭘﻴﺎﻣﺒﺮﺍﻥﻨ= 5268;ﺴﺖ.ﮐﻪ ﻫﺮﮐﺎﻣﻞ ﺍﻟﻬﻰ'ﻧﺒﻰّ ﻭ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 344;ﻴﺎﻣﺒﺮ ﭘﻴﺎﻡ ﺁﻭﺭ ﺍﻟﻬﻰ'ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺧﻮﺩ ﺑﺨﻠﻖ'ﻭ ﭘس ﺍﺯ ﭘﺎﻳﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷﺪ.(ﻧﺒﻮ&= #65173;) ﺍﺯ ﺭﻳﺸﻪ ﻟﻐﺖ (ﻧﺒﺄ ﻳﺎ ﺧﺒﺮ)ﻭﺍﻟﻬﺎﻡ ﻟﺪﻧّﻰ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﻮﺟﻮﺩﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﭼﻨﻴﻦ ﺍﻟﻬﺎﻣﺎﺗﻰ ﺩﺍﺭﺩ.ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺯﻧﺒﻮﺭ ﻋﺴﻞ ﻧﻴﺰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭﺣﻰ ﺍﻟﻬﻰ ﺩﺍﺭﺩ ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺧﻮﺩﺭﺍ ﺑﺴﺎﺯﺩ. ﻫﻤﻴﻦ = ﻃﻮﺭ ﻫﺮ ﻣﻮﺟﻮﺩ ﺩﻳﮕﺮ ﻭ ﺍﻧﺴﺎ&= #1606; هاﻯ ﺑﺪﺍﺋﻰ ﻳﺎ ﻋﺎﻗﻞ</s= pan><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺯﻳﺮﺍ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﻣﺪﺑّﺮ ﻫﺮﮐس ﻭﻫﺮ ﺭﻭحی هستند' ﮐﻪ ﻓﮑﺮﻯ ﺭﺍ ﺩﺭ ﺫﻫﻦ'ﻭ ﺍﻣﮑﺎﻥ ﻫﺮ ﮔﻔﺘﺎﺭ ﻭ ﺍﺣﺴﺎﺳﻰ ﺭﺍﺩ&#= 65197; ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻭﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﻣﻴﮕﺬﺍﺭﻧﺪ. ﮐ&= #65258;ﺍﻋﺼﺎﺏ ﻧﻴﺰ ﺑﺘﻤﺎﻡ ﻗ&= #65204;ﻤﺘﻬﺎﻯ ﺟﺴﻢ ﻣﻨﺘﻘﻞ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ &= #65259;ﻤﻴﻦ ﻃﻮﺭ ﻋﺸﻖ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﺍﻳﻤﺎﻥ' ﻭ ﻫﺮﻳﻚ ﺍﺯ ﻋﻤﻠﻴّﺎﺕ ﻓﺮﺍﻭﺍﻥ ﻭ ﭘﻴﭽﻴﺪﻩ ﺫﻫﻨﻰ ﻭ ﺗﻔﮑّﺮ ﺍﻧﺴﺎﻥ که ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭﻟﻰ ﺍﻳﻦ ﺩﺭﺟﻪ ﭘﺎ&= #64400;ﻰ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ' ﮐ= ﻪ چگوﻧﻪ ﻧﺒﺄ ﻭ ﺍﻟﻬﺎﻡ ﻭ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺗﺪﺑﻴﺮ= 5165;ﺕ ﺍﻟﻬی ﺮﺍ' ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑﻨﺪ.ﮐﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺑﺼﻮﺭﺕ ﻋﻘﺎﻳ&#= 65194; ﺩﺭﺳﺖ ﻭﻧﺎ ﺩرﺳﺖ ﻫﻤﺮﺍﻩ &#= 65165;ﻟﻬﺎﻡ ﻣﻴﺸﻮﺩ.ﻭ ﺩﺭ ﻓﻬﻢ ﺍﻧﺴﺎﻥ ﻭ = ﺑﺮﺩﺍﺷﺖ ﺍﻭ ﺍﺯ ﺍﻟﻬﺎﻡ ﺗﻐﻴﻴﺮ ﻣﻴﺪﻫﺪ.ﻭ ﻣﻨﺤ&= #65198;ﻑ ﺍﺯ ﺧﻮﺍﺳﺘﻪ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﭘﻴﺎﻡ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻟ&#= 65264; ﺍﻳﻦ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠ&#= 65268;ﻪ ﻣﺪﺍﻭﻡ'ﻭﻟﻮ ﺑﺪﺭﺟﻪ ﻣﻄﻠﻖ &= #65255;ﻴﺴﺖ' ﺍﻟﻬﺎﻡ ﺭؤﻳﺎﺋﻰ ﻭ ﺍﻓﮑﺎﺭ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﺧﻮﺩﺭﺍ ﺑﻬﺘﺮ ﻣﻴﺸﻨﻮﺩ.ﻭ ﻫﺪﺍﻳﺘﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﻧﺪ.ﻭ ﺑﺮﺩﺍﺷﺘﻬﺎﻯ ﺩﺭﺳﺖ ﺍﺯ ﻫﻤﻪ<= /span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﻣﻮﺭ'ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺗﺎﺯﻧﺪ&#= 65257; ﻫﺴﺘﻨﺪ'ﺍﻳﻦ ﺑ&= #65198;ﺩﺍﺷﺘﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ' ﺑﺼﻮ&= #65197;ﺕ ﻧﺒﺄ ﻭ ﺧﺒﺮ ﻭ ﻧﺒﻮّﺕ ﻭ ﻗﺪﺭﺕ ﺗﻨﺒّو= 69; ﺃﻣﺮ'ﺑﻴﺸﺘﺮ ﻭ ﻧﺰﺩﻳﮑﺘﺮ ﺑﺤﻘﺎﻳﻖ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ .<o:p></o:p></spa= n> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>لذا ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕﻮﻳﺪ'ﻣﻦ ﺭﺍه ﻫﺎﻯ ﻣﺘﻌﺪﺩﻯ ﺑﺮﺍﻯ ﺩﺭﻳﺎﻓ&#= 65174; ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭﻡ.ﻭﻟﻰ ﺑﺮﺍﻯ ﭼﻨﺪ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﺍﮐﻨﻮﻥ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺷ&= #65252;ﺎ' ﺗﻨﻬﺎ ﺑﺎﺏ ﺧﻮﺍﺏ ﻭ ﺭؤﻳﺎ ﺭﺍ ﺑﺮﺍﻳتاﻥ ﻣﻌﺘﺒﺮ ﻣﻴﺪﺍ&#= 65255;ﻴﻢ. ﺯﻳﺮﺍ ﺑﺮﺧﻠﺎﻑ ﺗﻔﮑ&#= 1617;ﺮ ﻭﺍﺭﺍﺩﻩ ﻫﺎﻯ ﺍﻧﺴﺎﻥ'ﺩﺭ ﺭؤﻳﺎ ﺟﺰ ﺩﺧﺎ&#= 65247;ﺖ ﻧﺎﭘﻴﺪﺍ ﺭﻭﺍﻥ ﻭﻧﻔس ﺍﻣّﺎﺭﻩ'ﺗﺄث= 40;رﻯ ﺩﺭ ﺻﺤﻨﻪ ﻭﺩﺍﺳﺘﺎﻥ ﺧﻮﺍﺏ ﻧﻴﺴﺖ. ﻭ ﺳﺎﻟﻚ ﺑﺘﻤﺎﻡ ﻗﺴﻤﺘﻬﺎﻯ ﺻﺤﻨﻪ ﺭؤﻳﺎ'ﻭﺭؤﻳﺖ ﻭﺩﻳﺪﻥ ﺑﭽﺸﻢ ﺩﻝ<span dir=3DLTR style=3D'mso-= ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>'<span style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> ﺗﻮﺟّﻪ ﻭ ﺩﻗّﺖ ﻭ ﺑﺮﺩﺍﺷﺖ ﻣﻌﻨ&#= 65264; ﻣﻰ ﻧﻤﺎﻳﺪ.ﭼﻪ ﺩﺭﺧﻮﺍﺑﻬﺎﻯ &#= 65255;ﻔﺴﺎﻧﻰ ﺷﻬﻮﺍﻧﻰ ﮐﻪ ﻫﻤﮕﺎﻥ ﺩﺍﺭﻧﺪ.ﻭ ﻳﺎ ﺧﻮﺍﺑﻬﺎﻯ ﺻﺎﻟﺤﻪ ﻭ ﺍﺻﻠﺎﺣﻰ'ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺗﺰﮐﻴﻪ ﮐﻨﻨﺪ&#= 65257; نفس و روان خود ﺩﺍﺭﻧﺪ. ﮐ= 5258; ﺻﻔﺎﺕ ﻧﻴﮑﻮﻯ ﺗﺎﺯﻩ ﺳﺎﻟﻚ'ﺑﺎ ﺑﻘﺎﻳﺎﻯ ﺟﻨﺒ&#= 65258; ﻫﺎﻯ ﻣﻨﻔﻰ ﺻﻔ&= #65166;ﺕ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻭ ﺑﺎﻫﻢ ﻣﺨﻠﻮﻁ ﻫﺴﺘﻨﺪ. ﻭ ﺗﻨﻬ= ﺎ ﺗﻌﺒﻴﺮ ﺧﻮﺍﺏ &= #65169;ﻮﺳﻴﻠﻪ ﭘﻴﺮ<span lang=3DA= R-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻟﻬﻰ'ﻳ&#= 65166; ﻫﺮ ﮐﺎﻣﻞ ﻣﺠﺮﺏ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ &= #65197;ﻭﺍﻳﺖ ﻭ ﺣﺪﻳث ﻭﮐﻠﺎ&#= 65249; ﺳﺎﻟﻚ'ﺧﻮﺏ ﻭ ﺑﺪ ﺻﻔﺎﺕ ﺭؤﻳ&#= 65166; ﺭﺍ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﮐﻨﺪ.ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ ﺍﺯ ﺩﺭﻭ&= #65253; ﺧﻮﺩ ﻣﺘﻮﺟّﻪ &#= 65251;ﻴﺸﻮﺩ. ﮐﻪ ﭼﻪ ﻣﻌﺎﻳﺐ ﻭ ﻋﻠﻞ ﺩﻳﮕﺮﻯ'ﺩﺭ ﺭﻭ&= #65165;ﻧﺶ ﺑﺎﻗﻰ ﻭﻣؤثّž= 5; ﻣﺎﻧﺪﻩ.ﻭﺍﺯ ﺁﻥ ﭘس ﺁنها ﺮA= 165; ﺣﻘﻴﻘﺖ ﻧﻤﻴﺪﺍﻧﺪ. ﺑﻠﮑﻪ ﺻﻔﺘﻰ ﺑﺸﺮﻯ ﻭﺣﻴﺎﺗ&#= 65264; ﻣﻴﺪﺍﻧﺪ'ﮐﻪ ﻣﺎﻧﻊ ﺭﺳﻴﺪﻥ &= #65197;ﻭﺍﻥ ﻭﺭﻭﺡ ﺳﺎﻟﻚ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻭﺗﺠﻠّﻴﺎﺕ ﻣﻴﺒﺎﺷﺪ.ﭘس ﺍﺯ ﺁﻧﻬﺎ ﻋﻤﻴﻘﺎ ﻣﺘﻨﻔّﺮ ﻣﻴﮕ= 5198;ﺩﺩ. ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﻥ ﺻﻔﺎﺕ ﻭﻋﺎﺩﺍﺕ ﺭﺍ ﺗﺎ ﻣﻴﺘﻮﺍﻧﺪ &= #65175;ﮑﺮﺍﺭ ﻧﻤﻰ ﮐﻨﺪ'ﻭ ﻳﺎ ﺧﻮﺩﺭﺍ ﺩﺭﺑﺮﺍﺑﺮ ﺁﻥ ﺻﻔﺎﺕ' ﮐﻨﺘﺮﻝ ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻣ&#= 65194;ﺍﻡ ﻣﺮﺍﻗﺐ ﺍﻓﮑﺎﺭ ﻭﺍﻋﻤﺎﻝ ﻭ ﮔﻔ&= #65176;ﺎﺭﻫﺎﻯ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺍﺯ ﺁﻥ ﺻﻔﺎﺕ ﻣﺬﻣﻮﻡ ﺧﻮﻳﺶ ﺑﮑﺎﺭ ﻧﺒﺮﺩﻩ ﺑﺎﺷﺪ.&= #65261;ﻫﺮﺑﺎﺭ ﭘﻨﺎﻩ ﺑﺨﺪﺍ ﻭ ﺍﺳﺘﻐﻔﺎﺭ ﻭﻧﮑﻮﻫﺶﺧﻮﺩ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ'ﻭﺩ&#= 65267;ﮕﺮﺍﻥ ﺭﺍ ﻫﺮﮔﺰ ﺳﺮﺯﻧﺶ ﻧﻤﻰ ﮐﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﺎ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﺑﺎﺭﻩ مقوله (ʋ= 91;ﻮﺍﺑﻬﺎ و رؤیاهاﻯ ﺻﺎﻟﺤﻪ ﺳﺎﻟﮑﺎﻥ) ﻣﻴﮕﻮﺋﻴﻢ.ﻭا= 604;اّ (ﺧﻮﺍﺑﻬﺎﻯ ﺷﻬﻮﺩﻯ ﮐﺎﻣﻠﺎﻥ) ﻧﻪ ﻓﻘﻂ ﺟﻨﺒﻪ ﻣﻨﻔﻰ ﻧﺪﺍﺭﺩ'ﻳﺎ ﭼﻨﺎﻥ ﻫﺴﺘﻨﺪ' ﮐﻪ ﻣﻮﺭﺩ ﻋﻔﻮ ﻭﮔﺬﺷﺖ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺳﺎﻟﻚ ﺩﺭﻫﺮ ﻣ&= #65198;ﺣﻠﻪ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺧﻮﺩ'ﺩﺭﺣﺪّ ﮐ&#= 65236;ﺎﻳﺖ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ'ﮐﻪ ﺣﺘﻰ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﺍﺯ ﻣﺠﻤﻮﻉ ﺁثاﺭ ﻣﻨﻔﻰ ﺭﻳﺸﻪ ﮔﺮﻓﺘﻪ ﺩﺭ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ'ﺍﻭ ﺭﺍ = ﺑﺸﻬﻮﺩ ﻭﻧﺠﺎﺕ ﺭﺳﺎﻧ&#= 65194;ﻩ ﺍﺳﺖ.ﻭﺣﺘﻰ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻧﻴﺰ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺧﻮﺩ'ﻫﻤﭽﻨﺎﻥ ﺻﻔﺎﺕ ﺑﻴﺸﺘﺮﻯ ﺯﺷﺖ ﻭﻳﺎ ﻏﻴﺮ ﺷﺎﻳ&= #65204;ﺘﻪ ﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪﻩ ﺧﻮﺩﺭﺍ ﺗﺸﺨﻴﺺ ﻣﻴﺪﻫﺪ.ﻭ ﺍﺳﺘﺨﺮﺍﺝ ﻫﺮ ﻣﻌﻨﻰ ﺍﺯ ﺭؤﻳﺎﻫﺎﻯ ﺧﻮ= 5193; ﺩﺍﺭﺩ.ﮐﻪ ﮔﻮﺋﻰ ﺗﻤﺎﻡ ﺁ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﺃﺑﺪﻯ ﺭﻭﺡ ﺍﻧﺴﺎﻥ'ﺑ&= #65192;ﺼﻮﺹ ﺩﺭ ﺻﺤﻨﻪ ﺷﻬﻮ&= #65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﻣﻴﺒﻴﻨﺪ. ﻭ ﻣﻴﺪﺍﻧﺪ ﻫﻨﻮ&#= 65199; ﺭﺍﻩ ﺩﺭﺍﺯﻯ ﺑﺮﺍﻯ ﮐﻤﺎﻝ ﻭ ﺍﻟﻮﻫﻴّﺖ ﺧﻮﺩﺩﺭﭘﻴﺶ ﺩ&#= 65165;ﺭﺩ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>. <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 199;ﻳﺮﺍ ﺭؤﻳﺎﻫﺎﻯ ﺍﻧﺴﺎﻥ ﺩﺭ ﻧﻤﺎﻳﺶ ﺻﺤﻨﻪ ﻫﺎ'ﻭ ﺗﺤﻮﻟﺎﺕ ﺩﺭ ﺭؤﻳﺎ'ﮐﻪﮐ&#= 65166;ﻣﻠﺎ ﺍﺯ ﻭﺟﻮﺩ ﻭ ﺫﺍﺕ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪﻩ ﺷﺪﻩ' و رؤیای عرشی ه= 605;ه ولایتهای ششگانه سلوک= 40; در حکم( ﺯﺑﺎﻥ A= 211;ﺤﺒﺖ ﮐﺮﺩﻥ) ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'ﺑﺎ ﺍﻧﺴﺎﻥ ﺑﺨﺼﻮ&#= 65209; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺭؤﻳﺎﻫﺎﻯ ﺻﺎﻟﺤﻪ ﺳﺎﻟﮑ&#= 65166;ﻥ'ﻭ ﻳﺎ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ ﻋﻘﻠﻰ'ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﺘﻮﺍﻥ( ﺍﻟﻬﺎﻡ ﻭﻭﺣﻰ) ﮔﻔﺖ.ﻭ ﭼﻪ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻭ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ'&#= 64400;ﻪ ﺩﺭ( ﺭؤﻳﺎﻫﺎﻯ ﮐﺎﺑﻮﺳﻰ و نف= 87;انی) ﺧﻮﻳﺶ ﺁﻳﻨﺪﻩ &= #65187;ﻘﻴﺮﺗﺮ ﺧﻮﺩﺭﺍ'ﺑﺮﺣﺴ&#= 65168; ﺷﺮﺍﻳﻂ ﺍﻣﺮﻭﺯ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﻳﺶ ﻣﻴﺒﻴﻨﺪ.ﺗﺎ ﺷﺎﻳﺪ ﻣﺘﺬﮐّ= 5198; ﻭ ﺑﻴﺪﺍﺭ ﮔﺮﺩﺩ ﻭ ﺑﺘﺮﺳﺪ' ﮐﻪ کابوسها (ﻧﻬﻴ= ﺐ ﺧﺪﺍوﻧ)ﺪ ﺍﺳﺖ ﻭ ﻧﻤﻮﻧﻪ ﮐﻮﭼﮑﻰ ﺍﺯ ﻏﻀﺐ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺍﻧﺴﺎﻥ ﻏﻴﺮﺳﺎﻟﻚ ﺍﺳﺖ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>' <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﻣﺪﺍﻡ ﺩﺭﺣﺎﻝ ﮐﺎﺭﻣﺎ ﺷﺪﻥ بیشتر و ﺍﺯ ﻫ᥽= 0; ﺍﮐﻨﻮﻥ ﻭ ﺟﻬﻨّﻤﻰ ﺗﺮ ﺷﺪﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﮔ&= #65262;ﺋﻰ ﺁﺗﺶ ﺣﺴﺮﺕ ﻭﺭﻧﺞ ﺟﻬﻨّﻢ ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﺩﺭﻫﻤﻴﻦ( ﺟﻬﻨّﻢ ﻭ ﺟﻬﺎ&#= 65255;ﻮﻡ ﺟﻬﺎﻥ) ﻣﻴﺒﻴﻨﺪ.ﮐﻪ ﭘسﺍﺯﻣﺮﮒ ﻧﻴﺰ ﻋﻤﻠﺎ( ﻭﻋﻴﺪ ﺍﻟﻬﻰ) ﺁﻧﻬﺎ ﺩﺭ ﻧﺴﺦ ﺑﺪﺗﺮ ﺑﺸﺮﻯ'ﻭ&= #65267;ﺎ ﺩﺭ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ' ﻭ ﺣﺘﻰ ﻓﺴﺦ ﻭﮔﻨﺪﻳﮕﻰ ﮔﻴﺎﻫﻰ خواهد بود.ﭼﻪ ﺭﺳﺪ ﺑﺮﺳﺦ ﺟﻤﺎﺩﻯ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261;ﻭﺳﺦ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻧﻴﺰ' ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﺁﻧﺎﻥ ﻫﺴﺖ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﺗﻨﻬﺎ &= #65261;ﻳﺰﺍﻯ ﻭﺭﻭﺩ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫﺪ ﺩﺍﺩ. ﮐﻪ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻧﻴﺰ ﺍﻧﺠ&= #65166;ﻡ ﻣﻴﺪﻫﺪ. ﻭﻫﻤﻪ ﺍﺭﻭﺍﺝ ﻭﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﻗﺒﺖ ﺩﺭ ﺃﺑﺪﻳّﺖ ﮐﻤﺎ= 5247;ﺎﺕ ﻭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺑﺪﻳﺪﺍ&= #65197; ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟﻠﻪ ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ' ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ ﺑﺴﻮﻯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.<= /span><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span style=3D'mso-ascii-font-family:"Times N= ew Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> ﺯﺑ= ﺎﻥ ﺧﺪﺍ ﺩﺭ ﺍﻧﺒﻴﺎ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟﻬی که خود ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ هستند' ﻓﺮﺍﻭﺍﻥ ﻭﻣﺘﻨﺎﺳﺐ ﮐﻤﺎﻟﺎﺕ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷﺪ. ﻭ ﻣﺘﻨﺎﺳﺐ ﺷﻬﻮ&#= 65193; ﺑﺮﺗﺮ ﺩﺭﺟﻪ ﭘ&= #65166;ک تر شدن و تزکیه ﺭﻭﺍﻥ ﮐﻪ ﺑﺎﺯ ﻋﻤﻴﻖ ﺗﺮ ﻣﻴﮕﺮﺩﺩ. .ﻭﻟﻰ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﮐﻨﻮﻥ ﺳﺎﻟﮑﺎﻥ ﻭﺣﺘﻰ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ' ﻣﻴﺘﻮﺍﻧﻨﺪ ﺍﺯ(ﺑﺎﺏ ﺧﻮﺍﺏ = ﻭﺭؤﻳﺎ) ﺍﺳﺘﻔﺎﺩﻩ ﺑﻴﺸﺘﺮ ﺑﮑﻨﻨﺪ. ﺍﮔﺮ ﺑﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻧﻴﺰ ﺍﺭﺗﺒﺎﻁ ﻭ ﺩﻟﺒﺴﺘﮕﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﺗﺎ ﻣﻌﻨﻰ ﺧﻮﺍﺑﻬ&#= 65166;ﻯ ﺧﻮﺩ' ﻭ ﺗﺬﮐّﺮﺍﺕ ﺍﻟﻬﻰ ﺭﺍ ﺑﻔﻬ&= #65252;ﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺍﻧﺴﺎﻥ ﻋﻠﺎﺋﻢ ﺧﻄﻮﻁ ﻧﻮﺷﺘﻨﻰ ﻫﺮ ﻣﻠّﺘﻰ ﺭﺍ ﺁﺷﻨﺎ ﺑﺎﺷﺪ'ﻳﺎ ﺑﭙﺮﺳﺪ ﻭﺁﺷﻨ&#= 65166; ﮔﺮﺩﺩ'ﺑﻬﺘﺮ ﺭﺍﻩ ﺯﻧﺪﮔﻰ ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﻧﺴﺖ. ﭘﺶ ﻣﻌﻨﻰ ﺧﻮﺍﺏ ﺭﺍ ﻣﻴﻔﻬﻤﺪ. ﻭ ﺗﺠﺮﺑﻪ ﮐﺮﺩﻩ ﺍﻟﻬﻰ'ﻣﻌﺎﻧﻰ ﺍﻳﻦ ﺧﻄﻮﻁ ﺩﺭ ﺭؤﻳﺎﻫﺎﺭﺍ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻭﻣﻌﺘﻘﺪ ﺑﺎﻫ&#= 65252;ﻴّﺖ ﺭؤﻳﺎﻫﺎﻯ ﺧﻮ= 5193; ﺑﻴﺎﻥ ﻣﻰ ﮐﻨﺪ.ﺗﺎ ﺩﺭﺟﻪ ﻓﻬﻢ ﻭ ﺑﺮﺩﺍﺷﺖ ﻭ ﺍﻳ&= #65252;ﺎﻥ ﻭﭘﺎﮐﻰ ﺭﻭﺍﻥ ﺻﺎﺣﺐ ﺭؤﻳﺎ ﭼﻘﺪﺭ ﺑﺎﺷﺪ.ﻳﻌﻨﻰ ﺗﺎ ﭼﻪ ﺣﺪﻭﺩﻯ ﻋﻤﻴﻖ ﺗﺮ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭﭘﺎﮐﺴﺎﺯﻯﺭ= 5261;ﺍﻥ ﺧﻮﺩ ﮐﺮﺩﻩ ﺍﺳﺖ.ﺗﺎ ﻋﺎﻗﺒﺖ ﺑﺮؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺻﺎﺩ&= #65239;ﻪ ﺧﺎﺹ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﮐﻪ ﺁﻧﮕﺎﻩ ﻧﻴﺎﺯ ﺑﺘﻔﺴﻴﺮ ﻭ ﺗﻌﺒﻴﺮ ﻧﻴﺰ ﻧﺪﺍﺭﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ ﺗﻤﺎﻣﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭﮐﺘﺐ ﻣﻨﺴﻮﺏ &= #65169;ﺂﻧﺎﻥ' ﻭ ﺣﺘﻰ ﺍﺣﺎﺩﻳﺶ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺍﻧﺒﻴﺎ ﻭﺍﻭﻟﻴﺎ' ﺑﺨﺼﻮﺹ ﻫﺰﺍﺭﺍﻥ ﻫﺰﺍ&#= 65197; ﺩﺍﺳﺘﺎﻥ ﻋﺮﻓﺎﻧﻰ ﻭﺭﻭﺍﻳﺎﺕ ﺃﻧﺒﻴﺎ' ﺍﮔﺮ ﺑ= ﺮﺣﺴﺐ (ﺑﺮﺩﺍﺷﺖﺳﻠﻮ&#= 64400;ﻰ) ﻭ ﺷﻬﻮﺩﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﺟﻬﺎﻧﻰ &= #65259;ﺪﺍﻳﺘﻬﺎﻯ ﻋﻘﻠﻰ ﺩﺍﺷﺘﻪ ﻭﺭﺳﺎﻧﻨﺪﻩ ﺭﻭﺡ ﺍﻧﺴﺎﻥ'ﺑ&= #65170;ﻬﺸﺘﻬﺎﻯ ﺗﻮﻟﺪﺍﺕ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺩﺭ ﺍﺣﻮﺍﻝ ﺷﺨﺼﻰ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;'ﺩﺭ ﺑﺎﺭﻩ ﻣﺸﮑﻠﺎﺕ ﻟﺎ ﻳﻨﺤﻞ ﻓﻬﻢ ﻗﺮﺁﻥ ﻭ ﮐﺘﺐ ﻣﻘﺪس ﺩﻳﮕﺮ'ﺩﺭ ﺍﺣﻮﺍﻟﻰ ﺍﺯ ﭘ&= #65268;ﺎﻣﺒﺮ ﺩﺭﻳﺎﻓﺘﻢ'ﮐﻪ ﮔﻔﺖ( ﮔﻔﺘﻪ ﻫﺎﻯ ﻣﻦ'ﺗﻨﻬﺎ = ﺑﺎ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻣﻌﻨﻰ ﺩﺍﺭﻧﺪ).ﻭﺍﻟّ&#= 65166; ﭼﻨﺎﻥ ﭘﺮﺍﮐﻨﺪﮔﻰ ﺩﺭ ﻓﻬﻢ ﺍﻳﻦ ﮔﻔﺘﻪ ﻫﺎﻯ ﺍﻧﺒﻴﺎ ﻭﺍﻭﻟﻴﺎ ﻫﺴﺖ'ﮐﻪ ﺿﺪ ﻭ ﻧﻘﻴﺾ امکان ﻧﺘﻴﺠﻪ ﺩﻳﮕﺮﻯ د رست®= 0; ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨ&#= 65194;ﻩ ﻭﺷﻨﻮﻧﺪﻩ ﺁﻧﻬﺎ ﻧﺪﺍﺭﺩ.ﻭ ﺣﺘﻰ ﺩﺭ ﺑﺮﺭﺳﻰ ﻃﻮﻟﺎﻧﻰ ﮐﻪ ﺍﺯ ﻣﻄﺎﻟﺐ ﻗﺮﺁﻥﻮﺗﻮﺭﺍ= 5173;ﻭ ﺍﻭﺳﺘﺎ ﻭﺩﻩ ﻫﺎ ﮐﺘﺎﺏ ﻣﻘﺪ&= #1587; ﻣﻠﻞ ﺩﻳﮕﺮ ﮐﺮﺩﻡ' ﺣﺘﻰ ﻳﻚ ﻣﻮﺭﺩ ﺗﻨﺎﻗﺾ ﺩﺭ ﮔﻔﺘﻪ ﻫﺎ ﻧ= ﻴﺎﻓﺘﻢ. ﻭﻫﻤﮕﻰ اولیا ﺭﺳﻮﻟﺎﻥ ﺍﻟﻬﻰ ﺍﺭﺳﺎل= 740; ﺑﺨﻠﻖ'ﻳﮑﺴﺎﻥ&#= 65261;ﺑﺮﺣﺴﺐ ﺯﺑﺎﻥ ﻭﻓﻬﻢ ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﻴﺎﻥ ﮐﺮﺩﻩ ﺍند.ﻭﻧ= 5268;ﺎﺯﻯ ﺑﺘﻌﺼّﺐ ﭘﻴﻮ= 5203;ﺘﻦ ﺑﺎﻳﻦ ﺩﻳﻦ ﻭﺁﻥ ﻣﺬﻫﺐ ﻧﻴﺴﺖ.ﻭ ﺳﭙس ﻣﻦ ﻧﻴﺰ ﺗﻤﺎﻡ ﻧﻮﺷﺘﻪ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺑﺎ ﺍﻳﻦ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮﮐﻰ'ﮐﻪ ﭘس اﺯ ﺍﻧﺠﺎﻡ ﻭﻇﺎﻳﻒ ﺳﻠﻮﮐﻰ ﺧﻮﻳﺶ'ﺗﺎ ﺣﺪّ ﮐﻔﺎﻳﺖ ﻭ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩﺍﻡ'ﮐﻪ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﻧﻴﺰ ﺍﺯ ﻫﻤﺎﻥ ﺁثاﺭ ﺑﺮﺩﺍﺷA= 174; ﺳﻠﻮﮐﻰ ﺍﺯ ﮔﻔﺘﻪﻫﺎﻯ ﭘﻴ&#= 65166;ﻣﺒﺮ ﻣﻴﺒﺎﺷﺪ. ﻭﻣﻴﺘﻮﺍﻧﻢ ﺑﻀِﺮس ﻗﺎﻃﻊ = 5169;ﮕﻮﻳﻢ'ﮐﻪ ﺗﻤﺎﻡ ﮔﻮﻳﻨﺪ&#= 64404;ﺎﻥ ﺍﻟﻬﻰ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ'ﻣ&#= 65256;ﺤﺼﺮﺍ ﻗﺼﺪ ﻓﻬﻤﺎﻧﺪ&#= 65253; ﻫﻤﻴﻦ ﻣﻌﻨﻰ ﺳﻠﻮﮐﻰ'ﺍﺯ ﻫﺮ ﻟﻔﻆ ﻭﻣﻄﻠﺒﻰ ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﺗﻮﺻ&#= 65268;ﻪ ﻣﻦ ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮ&#= 65165;ﻣﻰ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﻫﺮ ﻣﻮﺿﻮﻋﻰ ﺩﺭﻫﺴﺘﻰ ﻭﻫﺮ ﻧﻮﺷﺘﻪ ﻭ ﮔﻔﺘﻪﺍﻯ' ﺣﺘﻰ ﺍﺯ ﻏﻴﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ باشد آن ﺭﺍ'ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮﮐﻰ ﻨﻤﺎﻳﺪ. ﺁﻧﮕﺎﻩ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﻏﻴﺮ ﺍﻟﻬﻰ'ﻭﺩﻭﺳﺖ ﻭﺩﺷﻤﻦ ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺗﺸﺨﻴﺺ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺩ.ﺁﻧﮕﺎﻩ ﺧ&= #65262;ﺍﻫﻨﺪ ﺩﻳﺪ' ﮐﻪ ﺣﺘﻰ ﻫﺮ ﮔﻔﺘﻪ ﺑﻰ ﺍﺩﺑﺎﻥ ﺍﻟﻬﻰ'&= #64380;ﻘﺪﺭ ﺑﺎﻧﺴﺎﻥ ﺑﺎ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮﮐﻰ ﺍﺯ ﺁﻧﻬﺎ<span dir=3DL= TR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺃﺩﺏ ﺧﻮﺍﻫﺪ ﺁﻣﻮﺧﺖ.ﮐﻪ ﺩﺭ ﻫﻴﭻ ﮐﺘﺎﺑﻰ ﻧﻴﺰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. ﺑﺎﻓﻬﻢ ﺳﻠﻮﮐﻰ ﻣثبت A= 261;ﻣﻨﻔﻰ' ﻫﺮ ﮐﻠﺎﻡ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﻓﻬ&#= 65250; ﺩﺭﺳﺖ ﻭﻫﺪﺍﻳﺖ ﺃﺑﺪﻯ ﺑﺤﻘﻴﻘﺖ ﺑﺪﻫﺪ. ﻭ ﺍﻣثا&#= 65245; ﻣﻠّﺎﻯ ﺭﻭﻣﻰ'ﮐﻪ ﺭﻧﺞ = ﺧﻮﺩﺭﺍ ﺍﺯ ﻧﺒﻮﺩﻥ ﻓﻬ&= #65250; ﺩﺭﺳﺖ ﺑﻴﺎﻥ ﮐﺮﺩﻩ ﺍﺳﺖ.ﺑﺨﺎﻃﺮ ﻫﻤﻴﻦ ﻋﺪﻡ ﺑﺮ&= #65193;ﺍﺷﺖ ﺳﻠﻮﮐﻰ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ</sp= an><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span style=3D'mso-ascii-fo= nt-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> = پس ﻫﻤﻪ ﮐﻠﻤﺎﺕ ﻗﺮﺁﻥ ﻭ ﺍﺣﺎﺩﻳث ﭘﻴﺎ= 5251;ﺒﺮ'ﺑﺎ ﻳﮑﺎﻳﻚ ﻣﻌﺎﻧﻰ ﺳﻠﻮﮐﻰ'ﻭﺣﺘﻰ ﻣﻌﻨﻰ ﺳﻠﻮﮐﻰ ﻫﺮ ﺟﻤﻠﻪ ﻭ ﻣﻄﻠﺒﻰ'ﻣﺠﻤﻮ&#= 65227;ﻪ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻬ&#= 65264; ﺧﻮﺩﺭﺍ ﺗﮑﻤﻴﻞ ﮐﺮﺩﻩ'ﻭﻣﻌﻨﻰ ﮐﻠّﻰ ﺗﺮﺍﻟﻬ= 5264; ﻣﻌﻘﻮﻟﺎﺕ'ﺣﺘ&#= 65264; ﺑﺪﻭﻥ ﺳﺎﺑﻘﻪ ﺫﻫﻨﻰ'ﺑﺎﻋث ﻓﻬﻢ ﻭ ﺧِﺮَﺩ ﺍﻟﻬﻰ ﺍﻧﺴﺎﻥ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ.ﻭ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨ&#= 65268;ﻢ' ﺑﺤث ﻣﻔﺼّﻞ ﺍﻟﻔﺎﻅ ﺭﺍ' ﺑﺎﻳﺪ ﺟﺪﺍﮔﺎ&#= 65255;ﻪ ﻣﻄﺮﺡ ﮐﺮﺩ. ﺯﻳﺮﺍ ﺍﻟﻔﺎﻅ ﻭﮐﻠﻤﺎﺕﺩﺭ ﻟﻐﺖ ﻧﺎﻣﻪﻫﺎ ﻧﻴﺰ ﭼﻨﺪ ﻤﻌﻨﻰ ﺑﺮﺍﻯ ﺁﻥ ﻣﻴﻨﻮﻳﺴﻨ&#= 65194;. ﻭﻟﻰ ﻫﻴﭻ ﮐﺪﺍﻡ ﺗﺎﮐﻨﻮﻥ ﻣﻌﺎ&#= 65255;ﻰ ﺳﻠﻮﮐﻰ ﺍﻟﻔﺎﻅ ﺭﺍ ﺑﺪﺍﻥ ﺍﺿﺎﻓﻪ ﻧﮑﺮﺩﻩﺍﻧﺪ ﮐﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺑﺮﺣﺴﺐ ﺗﺠﺮﺑﻴّﺎﺕ ﻭﻓﻬﻢ ﺧﻮﺩ'ﻣﻌﻨﻰ ﺳﻠﻮﮐﻰ ﺁﻧﻬﺎ ﺭﺍ ﻳﺎﺩﺁﻭﺭ ﻣﻴﺸﻮﺩ.ﻭ ﻫﻨﻮﺯ ﺩﺭﻣﺠﻤ&#= 65262;ﻋﻪﺍﻯ ﺧﺎﺹ ﺗﻬﻴّﻪ ﻧﮑﺮﺩﻩﺍﻡ'ﮐﻪ ﺯﻣﺎﻥ ﺩﺭﺍﺯﻯ ﺭﺍ ﻣﻰ ﻃﻠﺒﺪ.ﻭ ﺑﺘﺪﺭﻳﺞ ﺧﻮﺍ&#= 65255;ﻨﺪﻩ ﮔﺮﺍﻣﻰ ﻧﻴﺰ ﺧ&= #65262;ﺩ ﻣﻬﺎﺭﺕ ﺩﺭ ﺍﺳﺘﺨﺮﺍﺝ ﻣﻌﺎﻧﻰ ﺑﺎﻃﻨﻰ ﻭﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺍﻟﻬﻰ ﻭ ﺍﺻﻠﻰ ﺍﺯ ﻫﺮ ﻟﻔﻆ ﻭ ﺣﮑﻤﺖﺍﻟﻬﻰ ﺣﺘﻰ ﻫﺮ ﺭﺧﺪﺍﺩ ﻃﺒﻴﻌﻰ ﺭﺍ ﺩﺭ ﻣﻴﻴﺎﺑﺪ. ﭘس ﺍﻟﻔﺎﻅ ﻭﮐﻠﻤ&#= 65166;ﺕ ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﻣﻔﺎﻫﻴﻢ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ ﻣﺴﺘﻌﺪ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﻣﮕﺮ ﺑﺎ ﺳ= ﻠﻮﻙ ﻭﺗﺰﮐﻴﻪ ﻧﻔس ﻭﺩﻗّﺖ ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮﮐﻰ ﺍﺳﺖ.ک&#= 1607; ﺍﻭﺭﺍ ﺑﻤﺮﺍﺗﺐﺍﻟﻬ= 5264; ﺍﻭﻟﻴﺎﻯ اﻟﻬ= 5264; ﺧﻮﺩ می ﺮﺳﺎﻧﺪ. و ﻧﻪ ﻓﻘﻂ ﺑﻤﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻠﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺧﻮﺩ ﻣﻴﺮﺳﺪ' ﮐﻪ ﺣﺘﻰ ( ﺍﻳﻦ ᥽= 9;ﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ) ﻣ= ﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﺧ&= #65262;ﺍﻫﺪ ﺩﺍﺷﺖ ﺁﻧﮕﺎﻩ ﺍﻧﺴﺎﻥ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺁﺩﻣﻰ ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ'ﻭﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺗﻨ= ﻬﺎ شایستگان ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻳﻚ ﻫﺰﺍﺭ ﻭﺩﻭﻳﺴﺖ ﺯﺑﺎ&#= 65253; ﺭﺍﻳﺞ ﺩﺭ ﺟﻬﺎﻥ'ﻫﻤﻴﻦ ﻧﻴﺎﺯ ﺑﻔﻬﻢ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭ ﻧﺒﺄ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺍ&= #65247;ﻬﻰ'ﺍﺯ ﺯﺑﺎﻥ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻫﻤﻪﺍﻳﻦ ﻣﻠﺘﻬﺎ' ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻳﮑﺴﺎﻧﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﮔﻔﺘﺎﺭ ﺳﺮﺥ ﭘﻮﺳﺘﺎﻥ ﻭﻫﻨﺪﻭﺍﻥ ﺭﺍ ﻧﻴﺰ ﺑﺎ ﮔﻔﺘﺎ&= #65197; ﻣﻠﻞ ﺩﻳﮕﺮ ﻳﮑﺴﺎﻥ ﺩﻳﺪﻡ.ﻭ ﺩﻳﮕﺮﺍﻥ ﻗﺪﺭ&#= 65173; ﺷﻨﻴﺪﻥ ﻭ ﺑﺎﻭﺭﮐﺮﺩﻥ ﻭ ﺗﺼﻮﺭ ﻣﻌﺎﻧﻰ ﺳﻠﻮﮐﻰ ﺭﺍ ﻧﺪﺍﺭﻧﺪ'ﺯﻳﺮ&#= 65165; ﺭﻭﺍﻥ ﻧﺎﭘﺎﻙ ﺩﺍﺭﻧﺪ. ﭘس ﺗﮑﺬﻳﺐ ﻭ ﺍﻧﮑﺎﺭ ﻭﺣﺘﻰ ﺩﺷﻤﻨﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺑ&= #65192;ﺼﻮﺹ ﺗﻤﺎﻣﻰ ﻣﺘﻌﺼّﺒﺎﻥ ﻣ= 5196;ﺍﻫﺐ ﻗﺸﺮﻯ ﺑﻬﺮ ﺩﻳﻨﻰ ﮐﻪ ﺑﺎﺷﻨﺪ' ﺑﺘﺤﺮ&= #65267;ﻚ ﻭﻓﺮﻳﺐ ﮐﺎﺭﻯ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺟﺎﻫﻞ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺁﻧﻬﺎ ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬﻰ'ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺪ&= #65261;ﺭ ﺍﺯ ﺣﻘﺎﻳﻖ ﺍﻟ&= #65260;ﻰ ﻭﺍﻧﺒﻴﺎﻯ ﺧﻮ&#= 65193;ﺷﺎﻥ دور ﻣﻴﻨﻤﺎﻳﻨﺪ.ﺁ&#= 65255;ﮕﺎﻩ ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ ﻣﺴؤﻝ فریب خوردگی خود هﻫﺴﺘﻨﺪ. ﺑﺮﺍﻯ ﻣثاﻝ ﺍﮔﺮ ﺍﮐﻨﻮﻥ ﮐﻠﻤﻪ(ﻗﺮﺁﻥ)ﺭ&= #65165; ﺑﺸﻨﻮﻳﻢ'ﺗﺼﻮ&#= 65197; ﮐﺘﺎﺏ ﻗﺮﺁﻥ ﺭﺍ ﺩﺍﺭﻳﻢ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﺎ ﭘ&= #65268;ﺎﻣﺒﺮ ﺯﻧﺪﻩ ﺑﻮﺩ کتاب ﻗﺮﺁﻧﻰ ﻧﺒﻮﺩ.ولی ﺑﺎA= 197;ﻫﺎ ﭘﻴﺎﻣﺒﺮ ﺍﺯ لفظ قرآن ﻧﺎﻡ= ﺑﺮﺩه است. ز یرا قرآن ﺑﻤﻌﻨﻰ سلوکی (ﺩﻭ ﻗﺮّﻩ) ﺷﻬﻮﺩﻯ &= #65251;ﺤﻤﺪ ﺍﺳﺖ'ﮐﻪ ﻭﻯ ﮐﺎ= ﺷﻒ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺁﻧﻬﺎ ﺑﻮﺩ.ﺍﻳﻦ ﺩﻭﻗﺮّﻩ ﻭ ﺳﻤﺒﻮﻝ ﺷﻬﻮﺩﻯ ﻭﻫﻤﺎﻥ(ﺧﻮﺭّ= 5257;ﻫﺎﻯ ﺯﺭﺩﺷﺘﻰ) ﺗﺎﺯﻩ ﻣﺤﻤﺪ'ﺩ&= #65197;شهود ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ'ﻭﺟﺒﺮﺋ&#= 65268;ﻞ ﺑﮕﻔﺘﻪ ﻣﺴﻴﺢ.ﻭ ﺩﻳﮕﺮﻯ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻧﺎﻧﺪ&#= 65267;ﺪﻩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺑﻮﺳﻴﻠ&#= 65258; ﮐﺎﺷﻒ ﺁﻥ ﻣﻬﺪﻯ ﻣﻮﻋوﺪ= 605;حمد وهمان سوشیانس سوم زردشت قابل ﺩﻳﺪن به (ﭽﺸﻢ ﺩﻝ) ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭﺍﻳﻨﻚ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺏّ ﺍﻟﻨﻮﻉ' ﻭ ﺧﺪﺍﻯ ﺩﻳﺪﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭﺏّ ﺭﺣﻤﺎﻥ'ﺑﻰ ﻧﻬ&= #65166;ﻳﺖ ﺃﺭﺑﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ'ﺗﺎ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺩﺭﭘﻴﺶ ﻫﺴﺘﻨﺪ.ﮐﻪ (ﺍﻟﻠﻪ) ﻧﻴﺰ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍﺡ ﻭ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺑﮕﻔﺘﻪ ﺳﻬﺮﻭ&#= 65197;ﺩﻯ ﻣﻴﺒﺎﺷﺪ.ﻭﺣﺘ&#= 1740; ﺸﺎﻫﺪ ﺃﺑﺪﻯ ﻧﻮﺭﺍﻟﻠﻪ'ﻫﻨ&#= 65262;ﺯ ﺑﻨﻮﺭ ﺧﺪﺍﻭﻧﺪ(ﻫﻮ) ﺑﻴﺮﻭﻥﺎﺯ ﻫﺴﺘﻴﻬﺎ ﻧﺮﺳﻴﺪﻩ ﮐﻪ خداوند (ﻫﻮ) ﺧﺎﻟﻖ (ﺍﻟﻠﻪ) ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺩﺭ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺟﺒﺮﻭﺗﻬﺎ'ﻭﺧ&#= 65194;ﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺩﺭ ﻟﺎﻫﻮﺕ'ﻭ ﺧﺪﺍﻭﻧﺪ (ﻫﻮ) ﺑ= ;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﻋﻤّاء و کوری تاریکی 'ﺩﺭ ﺟﻬﺎﻥ ﻭﺟﻮﺩﻯ (ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ) ﺩﺭ ﻫﺎﻫﻮﺕ ﻣﻴﺒﺎﺷﺪ.ﻭﻫﺮ ﺗﺠﻠّﻰﺍﻟﻬﻰ ﺩﺭ ﺗﻤﺎﻣﻰ ﺍﻧﻮﺍﻉ'ﻳﻚ ﻣﻈ&= #65260;ﺮ ﻧﻮﺭﻯ ﻭﺍﻧﻌﮑﺎس ﻧﻮﺭﻯ'ﺑﺮﺣﺴﺐ &= #65251;ﻘﺎﻡ ﻳﻚ ﺭﻭﺡ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺣﺘﻰ ﺷﺎﻫﺪ ﻫﺮﺗﺠﻠّﻰ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺷﻬﻮﺩ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ. ﮔﻮﺋی همان ﻣﻘﺎم اﻟﻬﻰ ﺩﺭﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻳﻚ ﺷﺎﻫ&= #65194; ﺁﻥ'ﺗﻮﻟﺪ ﺍﻧﺴ&= #65166;ﻧﻰ ﺩﺭ ﺟﻬﺎﻥ ﺩﺍﺭ&= #65193;.ﺩﺭ ﺟﺴﻢ ﺑﺸﺮﻯ ﻭﻟﻰ ﺩﺭ ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮﺩ میباشد.ﭘس ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺁﻧﺎﻥ'ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺩﺳﺖ ﻭﺯﺑﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65261;ﺣﺘﻰ ﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ ﺁﻧﺎﻥ' ﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺣﺪّ ﺃﮐثر ﺩﻳﺪﺍﺭ ﻧﻮﺭ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺍﺳﺖ.ﻭﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﻳ&= #65194;ﺍﺭ ﻧﻮﺭ ﺭﺣﻤﺎﻥ خواهد بود . ﻭﻫﺮ ﮐﺎﻣﻞ ﻃﺮ&= #65267;ﻘﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪﻯ'ﻣﻌﺎﺩ&#= 65245; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65165; ﺩﺍﺭﺩ.ﻭ ﮐﺎﻣﻞ = ﻣﻬﺪﻭﻯ ﻣﻌﺎﺩﻝ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺭﺍ ﺑﺪﺳﺖ ﻣﻰ ﺁﻭﺭﺩ.ﻭ ﮐﺎﻣﻞ ﻣﺴﻴﺤﻰ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ ﻭﻋﺮﺵ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﮐﺎﻣﻞ = ﺯﺭﺩﺷﺘﻰ ﻭﻳﻬﻮﺩﻯ ﻭ ﺻﺪﻫﺎ ﻃﺮﻳﻘﺖ &= #65203;ﻠﻮﮐﻰ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ'ﺑﺎ ﺷﻬﻮ&= #65193; چهارم ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ ﻭ پنجم ﻋﺮﺵ ﻣﺼʌ= 20;ﻔﻮﻯ' ﺑﻨﻬﺎﻳﺖ ﮐﻤﺎﻝ ﻣﻴﺴّﺮﺧﻮﺩ ﺭﺳﻴﺪﻩ ﻭﻣﻴﺮﺳﻨﺪ. ﺗﺎ ﺩﺭﺗﻮﻟﺪﺍﺕ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ'ﺑﺘﺮﺗ&#= 65268;ﺐ ﻭﺗﺠﺪﻳﺪ ﺷﻬﻮﺩﻫﺎﻯ ﻗﺒﻠﻰ' ﻟﺒﻴﻚ بگویندکه ﺑﺸ&#= 65260;ﻮﺩ ﺗﺎﺯﻩ ﻭﺑﺮﺗﺮﻯ ﺑﺮﺳند. ﭼﻪ ﺑﻬﺘﺮکه ﺑﻨﻮA= 197; ﺭﻭح اﻟﻘﺪس ﻗﺎﺋﻢ'ﻳﺎ ﻫﻤﺎﻥ ﺣﻘﻴﻘﺖ &= #65251;ﺤﻤﺪﻯ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ. = ﻭ ﺧﻮﺩ ﻧﻴﺰ ﻳﻚ(ﮔﻞ ﻣﺤﻤﺪﻯ) ﺗﺎﺯﻩﺍﻯ ﺩﺭ ﺟﻬﺎﻥ ﮔﺮﺩﺩ.<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻮﺿﻮﻉ ﺩﻳﮕﺮﻯ ﻗﺎﺑﻞ ﺗﻮﺟّﻪ ﺩﺭ ﺗﻌﺒﻴﺮ ﺭؤﻳﺎﻫﺎﻯ ﺳﻠﻮﮐﻰ'ﻭ ﺩﺍﺭﺍﻯ ﻣﻌﺎﻧﻰ ﺍﻟﻬﻰ ﻭ ﻣثبت ﺑﻬﺸﺘA= 264;'ﻭﻳﺎ بالعکس ﺩﺭمعنی ﮐﺎﺑ᥾= 2;ﺳﻬﺎﻯ ﺭؤﻳﺎﺋﻰ</spa= n><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻣﻨﻔﻰ ﻭﺟﻬﻨّﻤﻰ'ﺩﺭ ﻧﻤﺎﻳﺶ ﻋﻘﺪﻩ ﻫﺎﻯ ﻓﺎﺳﺪ ﺭﻭﺍﻥ انسان 'ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺗﻔﺴﻴﺮ ﻭﺗﺄﻭﻳﻞ ﻭ ﺗﻌﺒﻴﺮ ﺷﺨﺼﻰ ﺍﻧﺴﺎﻥ' ﺑﺎ ﺗﻔﺴﻴﺮ ﺍﺧﻠﺎ&#= 65237; ﻭﻣﻔﺎﻫﻴﻢ ﻭ ﻋﺎﺩﺍﺕ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻰ ﺟﻤﻌﻰ ﻫﺮﺟﺎﻣﻌﻪ ﻣﻮﺍﻓﻖ ﻣﻴﺒﺎﺷﺪ.ﻭﻟی ﺪﺭ ﺑﺮﺩﺍﺷﺖ ﺷ&= #65192;ﺼﻰ ﺍﺯ ﻗﺮﺁﻥ ﻣﻘﺪس ﺧﻮﺩ'ﻗﻄﻌﺎ ﻫﻤﺎﻥ ﻣﻘﺼﻮﺩ &= #65203;ﻠﻮﮐﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻧﺨﻮﺍﻫﺪﺩﺍﺷ= 5174;.ﻭﺗﻨﻬﺎ ﭘﻴﺮ ﺍﻟﻬﻰ ﻭﺭﻩ ﺭﻓﺘﻪ ﺍﺣﺘﻤﺎﻟﻰ، ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ'ﺗﻌﺒﻴﺮ ﺍﻟﻬﻰ ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﻫﺪﺍﻳﺘﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﮐﻪ ﻣﻬﻤﺘﺮ ﺍﺯ ﺷﻨﻴﺪﻥ ﺗﻌﺒﻴﺮ ﺍﺯ ﺍﻭﻟﻴﺎ ﻧﻴﺰ ﺑﺮﺍﻯ ﺻﺎﺣﺐ ﺭؤﻳﺎ ﮐﺎﻓﻰ ﻧﻴﺴﺖ' ﻣﮕﺮﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺰ ﻗﺪﻣﻰ( ﻋﻤﻠﻰ ﺩﺭ ﺳﻠﻮﻙ) ﺑﺮﺩﺍﺭ&= #65193;.ﭘس ﺑﺎﻳﺪ ﻣﺘﻮﺟّ= 5258; ﺑﻮﺩ' ﮐﻪ ﺍﻟﻔﺎﻅ ﻭﻋﺒﺎ&#= 65197;ﺍﺕ ﻭ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ ﻭ ﺍﻧﺠﻴﻞ'ﻭ ﺣﺘﻰ<= /span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﻭﺳﺘﺎ ﻭ ﺍﻭﭘﺎﻧﻴﺸﺎﺩ' ﺑﺎﻳﺪ ﻫﻤﺎﻥ ﻣﻘﺼﻮﺩ ﺧﺪﺍ ﻭﭘﻴﺎﻣﺒﺮﺍﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭﻧﻪ ﺑﺮﺩﺍﺷﺖ ﺷﺨﺼﻰ ﻭﺣﺘﻰ ﺑﺪﺗﺮ ﻫﺮ (ﺑﺮﺩﺍﺷﺖ ﻗﺸﺮ&= #65263;) ﻫﺎﻯ ﺁﺧﻮﻧﺪ ﻭ&= #65251;ﻠّﺎ ﻭﮐﺸﻴﺶ'ﮐﻪ ﻋﻤﻠﺎ ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍ ﻭ ﺍﺑﻠﻴﺴﺎﻥ ﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺩﺭ ﻟ&= #65170;ﺎس ﺭﻭﺣﺎﻧﻴّﺖ ﮐﺎﺫﺏ ﻫﺴﺘﻨﺪ.ﺯﻳﺮﺍ &= #65165;ﻳﻨﺎﻥ ﺑﻤﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺍﺧﺒﺎﺭ ﺍﻧﺒﻴﺎ ﻭ ﺍﻗﻮﺍﻝ ﮐﻠﻤﺎﺕ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺩل ﺒﺴﺘﻪﺍﻧﺪ. &= #64400;ﻪ ﺭﺍﻭﻳﺎﻥ ﻏﻴﺮﺍﻟﻬﻰ ﺁﻧﻬﺎﺭﺍ ﺟﻤﻊ ﮐﺮﺩﻩﺍﻧﺪ. ﺁن ﻄﻮﺭ ﮐﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺁﻧﻬﺎ ﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ.ﻭ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﺍﻳﻦ ﺟﺎﻣﻌﺎﻥ ﺟﺎﻫﻞ ﻭ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ' ﻭﺑﻨﻔﻊ ﻣﺎﺩﻯ ﻭﻓﻮﺭﻯ ﺑﺮﺍﻯ ﺭﻳﺎﺳﺖ ﮐﺮﺩﻥ ﺩﻳﻨﻰ ﺑﺮ ﻣﺮﺩﻣﺎﻥ ﺧﻮﺩ ﺍﻗﺪﺍﻡ ﮐﺮﺩﻩ ﺍﻧﺪ'ﭼﻘﺪﺭ ﺩﺳﺘﮑﺎﺭﻯ ﻭ ﺣﺬﻑ ﻗﺴﻤﺘﻬﺎ&#= 65263; ﻧﺎﻣﻔﻬﻮﻡ ﺁﻧﺎﻥ ﺩﺍﺷﺘﻪ &= #65165;ند.ﺣﺘﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 193;ﺭ ﺑﺎﺭﻩ ﻗﺮﺁﻥ ﮐ&= #65258; ﻋﻤﺮ ﻭ ﻋثمان A= 169;ﺸﮑﻞ ﮐﻨﻮﻧﻰ ﻭ ﺑﺰﻭﺭ ﮐﺸﺘﺎﺭ ﺑﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺗﺤﻤﻴﻞ ﻧﻤﻮﺩ&#= 65255;ﺪ'ﭼﮕﻮﻧﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺍﻣﺮﻭﺯ ﺑﺪﻭﻥ ﺗﻮﺿﻴﺢ ﻭ ﺗﻌﺒﻴﺮ ﺣﻘﻴﻘﺖ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;' ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻣ&= #65198;ﺩﻡ ﺯﻣﺎﻥ ﺧﻮﺩ' ﻭﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻃﺎﻟ&#= 65168; ﺩﻳﺪﺍﺭ ﺧﺪﺍﻭﻧﺪ ﺑﺘﻮﺍﻧﺪ ﻣﻔﻴﺪ خد ا پسندانه ﻫﺪﺍ&= #65267;ﺖ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭﺑﻘﻮﻝ &= #65251;ﻮﻟﺎ ﻋﻠﻰّ ﺩﺭ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻧﻬﺞ ﺍﻟﺒﻠﺎﻏﻪ'ﺩﺭ ﻧﻬﺼﺪ ﺟﺎﻯ ﻗﺮﺁﻥ ﺣﺬﻑ ﻭﺍﺿﺎﻓﺎﺕ ﮐﺮﺩﻩﺍﻧﺪ.ﮐﻪ ﺍﻣﺮﻭﺯ ﻓﺮﺍﻭﺍﻥ ﺍﺑﻬ&#= 65166;ﻣﺎﺕ ﻋﻘﻠﻰ ﺑﺮﺍﻯ ﻣﻌﺘﻘﺪﺍﻥ ﺑﻘﺮﺁﻥ ﺒﻮﺟﻮﺩ ﺁﻭﺭﺩ&#= 65257;ﺍﻧﺪ. ﻭﻫﺮ ﻣﺬﻫﺒﻰ ﺗﻮﺟﻴﻬﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﺪ.ﻭﻫﺮ ﺁﺧﻮﻧﺪﻯ ﺩﺭﻫﺮ ﺩﻳﻦ ﻭﻣﺬﻫﺐﻏﻴﺮ ﺳﻠﻮﮐﻰ'ﻋﻤﻠﺎ ﺑﺪﻋﺖ ﺟﺪﻳﺪ ﻭﻣﺬﻫﺐ ﻗﺸﺮﻯ ﺗﺎﺯﻩﺍﻯ ﻓﺮﺍ&#= 65259;م ﻤﻴﮑﻨﺪ' ﮐﻪ ﭘﻴ= ﺮﻭﺍﻥ ﺧﻮﺩ ﺭﺍ ﻣﻴﻠﻴ&= #65262;ﻥ ﻣﻴﻠﻴﻮﻥ ﺑﺠﻬ&#= 65256;ّﻢ ﻣﻴﻔﺮﺳﺘﻨﺪ'ﻭ&#= 64400;ﺎﺭﻣﺎﺋﻰ ﻭ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣ= ﻘﻴﺮﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﻋﺎﻗﺒﺖ ﻣﻴﺴﺎﺯﻧﺪ.ﻭﻫ&#= 65198; ﺑﺮﺩﺍﺷﺖ ﻏﻴﺮﺳﻠﻮﮐﻰ ﭼ&#= 65256;ﺎﻥ ﺍﺳﺖ'ﮐﻪ ﮔﻮﻳﺎ = ﺧﺪﺍﻭﻧﺪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺭﺍ'ﺑﺮﺍﻯ ﺗﺄﺳ&= #65268;س ﺩﻭﻟﺖ ﻭ ﺣﮑﻮﻣﺖ ﺩﻳﻨﻰ ﻭ ﺗﺸﮑﻴﻠﺎﺕ ﺣﺰﺑﻰ ﺑﻨﺎﻡ ﺩ&= #65267;ﻦ ﻣﺬﻫﺐ ﻓﺮﺳﺘﺎﺩﻩ ﺍﺳﺖ. ﺩﺭ ﺣﺎلی که ﺗﻤﺎﻡ ﮔﻔﺘ= 5258; ﻫﺎﻯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺩ&#= 65197; ﺳﻤﺖ ﻓﻬﻤﺎﻧﺪﻥ ﻭ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭ ﻫﺮﺍﻧﺴﺎﻥ ﻣؤﻣﻨﻰ ﺑﺘﺼﻮ= 5197; ﺧﻮﺩ'ﺑﺎﻳﺪ ﺍﻳﻤﺎﻧﻰ ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻴﺎﺑﺪ' ﻭ= ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﻭﻫﺮ ﺑﺮﺩﺍﺷﺖ ﻗﺮﺁ&#= 65253; ﻣﺎﻧﻨﺪﻯ'ﺩﺭ ﺳﻤﺖ ﺍﻣﻮﺭ ﻓﺮﻫﻨﮕﻰ ﻭ ﺗﺎ&= #65197;ﻳﺨﻰ ﻭﺳﻴﺎﺳﻰ ﻳﺎ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺃﺩﺑﻰ' ﻭﺣﺘﻰ م&= #1593;جزات ﺍﻋﺠﺎﺯﻯ ﻭﻏﻴﺮﻩ'ﻣﺎﻧﻨ&#= 65194; ﺑﺮﺩﺍﺷﺖ ﺁﻳﻨ&#= 65194;ﻩ ﻧﮕﺮﻯ ﻭ ﭘﻴﺶ ﮔﻮﺋﻰ ﺣﻮﺍﺩث ﺁﻳﻨﺪﻩ ﺟﻬﺎﻥ'&= #65169;ﺮﺧﻠﺎﻑ ﻣﻘﺼﻮﺩ ﺍﻟﻬﻰ ﻣﻰ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﻫﺮ ﺯﻣﺎﻥ ﻋﻘل ﻮﻓﻬﻢ ﺍﻧﺴﺎﻧﻬﺎ'ﺑﺮ&#= 65187;ﺴﺐ ﻓﺼل ﻨﻮع ﺒﺸﺮﻯ'ﻭ ﻣﻴﺰﺍ&= #65253; ﺁﻟﻮﺩﮔﻴﻬﺎﻯ ﺭﻭﺍﻥ ﺁﻧﺎﻥ ﻤﻴﺒﺎﺷﺪ. ﻭﻫﺮ ﺯﻣﺎﻥ ﮐﻠﻤﺎﺕ ﻭﺍﻟﻔﺎﻅ ﻣﻔﻬﻮﻡ ﺁﻧﻬﺎ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ &= #65235;ﺮﻕ ﻣﻴﮑﻨﺪ. ﻭﺗﻨﻬ&= #65166; ﻣﻔﻬﻮﻡ ﺳﻠﻮﮐ&#= 65264; ﺁﻧﻬﺎ ﺩﺭﻫﺮ ﺯﻣﺎﻥ ﺑﺎﻗﻰ ﺍﺳﺖ.ﻭ ﺭﺍﻩ ﺃﺑﺪﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ'&= #65261; ﺑﻬﺸﺘﻬﺎﻯ ﻧﻮﻋﻰ ﺩﺭ ﺟﻬﺎﻥ'ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;'ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.ﮐﻪ ﭘس ﺍﺯ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺭﻭﺍﻥ &= #65191;ﻮﺩ'ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194;. ﮐﻪ ﻣﺪﺭﻙ ﺭﺿﺎ&= #65267;ﺖ ﺧﺪﺍ'ﻭ ﺗﻌﻬّﺪ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑﻬﺸﺘﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﺟﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻫﻨﻮﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﮐﻤ&= #65166;ﻟﺎﺕ ﻧﻮﻋی ﻔﻮﻕ ﺑﺸﺮﻯ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ.ﻭ ﻫﺮﺑﺎﺭﻋﻘﻠﻬ= 5166; ﻭ ﺻﻔﺎﺕ ﺍﺣﻮﺍ&= #65245; ﻋﻈﻴﻢ ﺗﺮ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﭘس ﺗﻌﺼ&#= 1617;ﺐ ﮐﻮﺭ ﻗﺸﺮﻯ ﻫﺎ'ﺑﺮﺍﻯ ﻗﺮﺁنی که ﻣﺤʌ= 52;ﺪ ﻧﻨﻮﺷﺘﻪ' ﮔﺮﭼﻪ ﻗﺴﻤﺘﻰ ﺍﺯ ﮐﻠﻤﺎﺕ ﺍﻭ ﺩﺭﺁﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.و ﻳﺎ ﻫﺮﻣﻔﻬﻮﻡ ﻭﺑﺮﺩﺍﺷﺘﻰ ﻣﺬﻫﺒﻰ و فلسفی ﮐﻪ ﻣﻴﮑﻨﻨﺪ'ﺳﺮﺍ&#= 65203;ﺮ ﺩﺷﻤﻨﻰ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻭ ﭘﻴﺎﻣﺒﺮ ﻣﻴﺒﺎﺷﺪ. ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭﺯﻫﺎ ﺻﺎﺋﻢ ﻭ ﺷﺒﻬﺎ ﻗﺎﺋﻢ = ﺑﺎﺷﻨﺪ' ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّﻢ ﺧ&#= 65262;ﺍﻫﻨﺪ ﺑﻮﺩ.ﭼﻮﻥ ﺩﻋﺎ&= #65259;ﺎ ﻭ ﻋﺒﺎﺩﺍﺕ ﺁﻧﻬﺎ ﺑﺪﻭﻥ ﻭ&= #65203;ﻴﻠﻪ ﺍﻟﻬﻰ'ﺑﺨﺪﺍﻭ&#= 65255;ﺪ ﻭ ﺁﺳﻤﺎﻥ ﺭﻭﺣﻰ ﺁﻧﻬﺎ ﻧ&= #65252;ﻴﺮﺳﺪ. ﮐﻪ ﺑﺂﻧﻬﺎ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺼﻮﺭﺗﺸﺎﻥ ﮐﻮﺑﻴﺪﻩ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺷﺮﻙ ﮐﺮﺩﻩ ﻭ ﺻ= ﻮﺭﺗﻬﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺩﺭ ﺩﻭ ﺑﺎﺭ ﺗﻔﺴﻴﺮ ﺳﻠﻮﮐﻰ ﻗﺮﺁﻥ'&= #65261; نُه ﻫﺰﺍﺭ ﺣﺪﻳث ﭘﻴﺎﻣﺒ= 5198; ﺭﺍ'ﺑﺎ ﺑﺮ ﺩﺍﺷﺖ ﺳﻠﻮﮐﻰ'&= #65169;ﻤﻌﻨﻰ ﺍﺻﻠﻰ ﺁﻧﻬﺎ ﺭﺳﻴﺪﻩ ﻭ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﻭﻧﻮﺷﺘﻪﺍﻡ. ﻭﺑﻌﻨﻮﺍﻥ ﻧﻤﻮﻧﻪ ﺍﺷﻌﺎﺭﺣﺎﻓﻆ ﺷﻴﺮﺍﺯﻯ ﺭﺍ ﻧﻴﺰ ﺗﻔﺴﻴﺮﺳ&#= 65248;ﻮﮐﻰ ﻭﺍﺣﻮﺍﻝ ﺳﻠﻮﮐﻰ ﺍﻭ ﻧﻤﻮﺩﻩﺍﻡ. ﮐﻪ = ﭼﮕﻮﻧﻪ ﺣﺎﻓﻆ ﺑﺨﺎﻃﺮ &= #65207;ﺮﺍﻳﻂ ﻣﺨﺎﻟﻒ ﻗﺸﺮﻯ ﻫﺎ'ﺑﺼﻮﺭﺕ ﺳﻤ&= #65170;ﻮﻟﻴﻚ ﺷﻌﺮﻯ ﻭﻏﺰﻝﺩﺭﺁﻭﺭ= 5193;ﻩ.ﮐﻪ ﭘﻴﺪﺍ ﺍﺳﺖ'ﭼﺮﺍ ﺍﻳﺮ&= #65165;ﻧﻴﺎﻥ ﺑﻴﺶ ﺍﺯ ﻗﺮﺁﻥ ﺩﻳﻮﺍﻥ ﺣﺎﻓﻆ &= #65261;ﺳﻌﺪﻯ ﻭ ﻓﺮﺩﻭﺳﻰ ﻭﻣﻠّﺎﻯ ﺭﻭﻣﻰ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧﮕﻬﺪﺍﺭﻯ ﻣﻴﮑﻨﻨﺪ. ﭘس ﺗﺄﻭﻳﻠﺎﺕ ﻗﺮ&#= 65153;ﻥ ﻭ ﺍﺣﺎﺩﻳث ﭼﻪ &= #65197;ﺳﺪ ﺑﺘﻔﺴﻴﺮ ﺭؤﻳ= 5166;ﻫﺎ' ﮐﻪ ﻣﻨﺤﺼﺮﺍ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺁﻧﻬﺎ ﻣﻌﻨﻰ ﺩﺍﺭﺩ.ﻭ ﺍﻟّﺎ &= #65175;ﻔﺴﻴﺮﺍﺕ ﻋﻠﻤﻰ ﻓﻴﺰﻳﮑ&#= 65264;'ﻭﻳﺎ ﻧﻈﻢ ﻣﻮﺳﻴﻘی ﺁﻥ ﻭ ﻣﻌﺠﺰﺍﺕ ﻗﻮﺍﻋﺪ ﺯﺑﺎﻥ ﻋﺮﺑﻰ'ﺟﺰ ﻣﻔﻴﺪ ﮐﻠﺎﻩ ﺑﺮﺩﺍﺭﺍﻥ ﻓﺎﻟﮕﻴﺮ ﻭﺁﺧﻮﻧﺪ ﻣﺬﻫﺐ ﺗﺮﺍﺵ ﻧﻴﺴﺖ.ﻭﺗﻮﺳﻌ&#= 65258; ﺩﺭ ﺗﺸﺮﻳﺢ ﺍﻣﻮﺭ ﻗﻀﺎﺋﻰ ﻭ ﺃﺩﺑﻰ ﻭﻫﻨﺮﻯ ﻭﺫﻭﻗﻰ ﺑﻴﺎﻧ&#= 65264; ﻗﺮﺁﻥ'ﺳﺮﺍﺳﺮ ﻓﺮﻳﺒﮑﺎﺭﻯ ﻣﻔﺴﺮﺍﻥ ﻏﻴﺮ&#= 65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﺧﺒ&#= 65198;ﻯ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﺯ ﺗﻨﻬﺎ ﻣﻘﺼﻮﺩ &= #65165;ﻟﻬﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ.ﻭﻳﺎ ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭ&#= 65263; ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ'ﮐﻪ ﻧﺎﭼﺎﺭ ﮔﻮﺷﻪ ﻫﺎﺋﻰ ﺭﺍ ﺑﻴﺎ&= #65253; ﺑﺎﺯ ﺳﻤﺒﻮﻟﻴﻚ ﻭﭼﻨﺪ ﭘﻬﻠﻮ ﮐ&= #65198;ﺩﻩﺍﻧﺪ.ﻭ ﺩﺭ ﺍﻳﻦ ﻫﻤﻪ ﻧ= ﻮﺷﺘﻪﻫﺎﻯ ﺩﺭﺑﺎﺭﻩ ﻗﺮﺁ&#= 65253; ﻭ ﺍﺣﺎﺩﻳث ﻭﺍﻣﻮﺭ ﺩﻳﻨﻰ ﻣﻘﺼﻮﺩ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺎﺯ ﺑﻤﺎﺟﺮﺍﻯ ﺧﻮﺍﺏ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻡ'ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﮔﺬﺷﺘﻪ ﻭ ﺣﺘﻰ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﻣﺎﻣﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ(ﺍﻣّﻰ) شده و ﺍﻭﻡ ﮐﺮA= 193;ﻩ ﻭ ﺍﻣﺎﻡ ﺷﺪﻩ ﻧﻈﺮﻳّﺎﺕ ﻣﺘﻔﺮﻕ ﺩﺭ ﺑﺎﺭﻩ ﺧﻮﺍﺏ ﺑﺮﺣﺴﺐ ﺷﺮﺍﻳﻂ ﺭﻭﺯ'ﻭ ﺷﺨﺼﻴّﺖ ﺷﻨﻮﻧﺪﻩ. ﺑﺨﺼﻮﺻﻰ'ﻣﻄﺎ&#= 65247;ﺒﻰ ﮔﻔﺘﻪﺍﻧﺪ. ﻭﺍ&= #64400;ثرﺍ ﺷﻨﻮﻧﺪﻩ ﻫﺎﻯ ﺁﻧﻬﺎ' ﻧﻘﺶ ﺟﺎﺳﻮﺳﺎﻥ ﺧﻠ&#= 65236;ﺎ ﻭ ﺁﺧﻮﻧﺪﻫﺎ ﺭﺍ ﺩﺍﺷﺘﻨﺪ. ﭘس ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺣﻔﺎﻇﺖ ﺧﻮﺩ' ﻭ ﺗﻘﻴّﻪ ﺍﺯ ﺧﻄ&#= 65198; ﺗﮑﻔﻴﺮ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺑﺪ ﺩﻳﻦ'ﮔﺎﻫﻰ ﻫﻤﺎﻥ ﻣﻄﺎﻟﺐ ﻗﺸﺮﻯ ﺭﺍ ﮔﻔﺘ&= #65258;ﺍﻧﺪ'ﮐﻪ ﺑﻬﺎﻧﻪﺍﻯ ﺑﺂ&#= 65191;ﻮﻧﺪﻫﺎﻯ ﭼﻤﺎﻗﺪﺍﺭ ﻧﺪﺍﺩﻩ ﺑﺎﺷﻨﺪ. ﻭ ﺑﻌﺪﻫﺎ ﻣﺘﻌﺼ&#= 1617;ﺒﻴﻦ نیز ﻫﻤﺎﻥ( ﮔﻔﺘﻪ ﻫﺎﻯ ﻣﺼﻠﺤﺘﻰ) ﺭﺍ'ﻣ= ﺪﺭﻙ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﺗﻨﻬﺎ &= #65193;ﺭﺗﻔﺴﻴﺮ ﺳﻠﻮﮐﻰ ﻣﻴﺘﻮﺍﻥ ﻓﻬﻤﻴﺪ ﻭﺩﺍﻧ&#= 65204;ﺖ'ﮐﻪ ﮐﺪﺍﻡ ﻣﻨﻘﻮﻟﺎﺕ ﺍﺭﺯﺵ ﺩﺍﺭﻧﺪ.&= #65261; ﺍﺯ ﺟﻤﻠﻪ ﺑﺴﻴﺎﺭﻯ ﻧﻮﻳ&#= 65204;ﻨﺪﮔﺎﻥ'ﺑﺪﻭA= 253; ﺗﺠﺮﺑﻪ ﺳﻠﻮﮐﻰ ﺍﺯ ﺭؤﻳﺎﻫﺎﻯ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺩﺍﺷﺘﻬﺎﺋ= 5264; ﻧﻤﻮﺩﻩﺍﻧﺪ. ﺍﺳﺘﻨﺎﺩ ﺑﻴﻚ &= #64404;ﻔﺘﻪ ﮐﻠّﻰ ﭘﻴﺎﻣﺒ= 5198; ﻣﻴﮑﻨﻨﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﻗﺮﻥ &= #64404;ﺬﺷﺘﻪ'ﺑﺮﺩﺍ= 5207;ﺘﻬﺎﻯ ﻋﻠﻤﻰ ﻭ ﺗﻘﺮﻳﺒﺎ ﺳﻠﻮﮐﻰ ﺭﺍ'ﺍﺯ ﻭﺿﻊ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﭘُﺮﺁﻟﻮﺩﻩ ﺑﻴﻤﺎﺭﺍﻥ ﺧﻮﺩ ﮐﺮﺩﻩ ﺍﻧ&= #65194;.ﮐﻪ ﺑﺮﺍﻯ ﺗﻔﺴﻴﺮ ﺩﻳﮕﺮ ﺭؤﻳﺎﻫ= 5166;ﻯ ﺍﻧﺴﺎﻥ ﻣﻔﻴﺪ ﻧﻴﺴﺖ.ﻭﺣﺘﻰ ﺩﺭ ﺩﻭ ﺩﻫﻪ ﮔﺬ= ﺷﺘﻪ'ﻣﺤﻘّﻘﺎ= 5253; ﻋﻠﻤﻰ ﺑﺎﺯ ﻏﻴﺮ ﺍﻟﻬﻰ ﺑﺎ ﺭﻭﺍﻥ ﻧﺎﭘﺎﻙ ﺧﻮﺩ'ﺩﺭ ﻟﺎﺑﺮﺍﺗﻮﺍﺭ= 5259;ﺎﻯ ﺧﻮیش ﻧﻈﺮﻳّﺎﺕ ﻋﻠ= 5252;ﻰ ﺩﺭ ﺑﺎﺭﻩ ﺧﻮﺍ&= #65167;ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﻫﺮﭼﻪ ﺩﺭﺳﺖ ﻫﻢ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ &= #65197;ﻭﺡ ﻭ ﺃﺑﺪﻳّﺖ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬﻰ ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ'ﻭ ﺷﺎﻫﺪ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺻﺎﺩﻗﻪ ﺗﻮﺍﻥ ﺩﺭﺳﺖ ﻭﮐﺎﻓﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺍﮔﺮ ﭘﺰﺷﮑﺎﻥ &= #65169;ﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺭﺍ ﺗﺎ ﺣﺪﻭﺩﻯ'ﺍﮔﺮ ﺑﺘﻮﺍﻧﻨﺪ ﺷﻔ&#= 65166; ﻣﻴﺪﻫﻨﺪ'ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻃﺒﻴﺒﺎﻥ ﺍﻟﻬ&#= 65264; ﻫﺴﺘﻨﺪ'ﮐﻪ ﺭﻭﺍﻥ ﻧﺎﭘﺎﻙ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻢ ﻭ ﻋﺎﻗﻞ ﻭ ﺩﺍﻃﻠﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﻣﻌﺎﻟﺠﻪ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻫﻤﺎﻥ ﺯﻧﺪﻩﺗ&#= 65198; ﮐﺮﺩﻥ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻇﺎﻫﺮﺍ ﺯﻧﺪﻩ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﮐﺘﺎﺏ ﻣﻌﺮﻭﻑ(ﺟﻮﺍﻣ&#= 65226;)ﻳﺎ ﻣﺠﻤﻮﻋﻪ ﻫﺎﺋﻰ ﺩﺭ ﺑﺎﺭ&= #65257; ﺍﺧﺒﺎﺭ ﻣﺬﻫﺒ&#= 65264; ﻭ ﺗﺎﺭﻳﺨﻰ ﻭﺷﺎﻳﺪ ﻫﻢ ﻋﻠﻤﻰ'ﻣﻄﺎﻟﺒ&#= 65264; ﺩﺭ ﺑﺎﺭﻩ ﺧﻮﺍ&= #65167; ﻭﺭؤﻳﺎ ﺟﻤﻊ ﮐ&#= 65198;ﺩﻩ'ﮐﻪ ﺑﺴﻴﺎﺭی ﺍﺯﻣﺮﺩﻡ ﻧﺎﺷﻴﺎﻧﻪ ﻭ ﺑﺪﻭﻥ ﻧﺘﻴﺠﻪ'&= #65169;ﺮﺍﻯ ﺗﻌﺒﻴﺮ ﺧﻮﺍﺑ&#= 65260;ﺎﻯ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﻌﺪ ﺍﺯﻓﺮﻳﺒﮑﺎﺭ= 5263; ﻗﺸﺮﻯ ﻫﺎ'ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﺧﻮﺩ ﺍ&= #65255;ﺴﺎﻥ ﺑﻰ ﺧﺒﺮ ﺍﺯ ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;.ﮔﻮﺋﻰ ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ.ﻭﻫﻤ&#= 65268;ﻦ ﺳﺮﻧﻮﺷﺖ ﮐﻨﻮﻧﻰ ﻭﻧﻮﻋﻰ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65235;ﺮﺍﻫﻢ ﮐﺮﺩﻩﺑﻮﺩﻧﺪ'&#= 65165;ﻳﻨﻚ ﺩﺍﺭﻧﺪ ﺳﺮﻧﻮ&#= 65207;ﺖ ﺑﺪﺗﺮ ﻧﻮﻋﻰ ﻭﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ ﭘسﺍ= 5199; ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﺁﻣﺎﺩﻩ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻣﻴﻨﻤﺎ= 5267;ﻨﺪ. ﻭﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺁﻳﻨﺪﻩ ﺑﻬﺸﺘ&#= 65264; ﻭ ﺑﻬﺘﺮ ﺷﺪﻥ'ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺗﮑﻤﻴﻞ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘل ﻮﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭﺍ ﺍﮐﻨﻮ&#= 65253; (ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ) ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ. ﻣﺤﻤﺪ ﺑﻦ ﺳﻴﺮﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﮐﺘ&#= 65166;ﺏ ﺟﻮﺍﻣﻊ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﺍﺯ ﺍﺻﻮﻝ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﻣﺪﺍﺭ= 5241; ﻗﺒﻠﻰ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ(ﮐ&= #65176;ﺎﺏﺍﺻﻮﻝ ﺩﺍﻧﻴﺎﻝ) ﻧﺒﻰّ'ﮐﻪ ﺷﺎﻳﺪ ﻫﻨﻮﺯ ﻧﺰﺩ ﻳﻬﻮﺩﻳﺎ&#= 65253; ﺍﻋﺘﺒﺎﺭﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﻭ ﻳﺎ(ﮐﺘﺎﺏ ﺗﻘﻴ&= #65268;ﻢ) ﺍﻣﺎﻡ ﺻﺎﺩﻕ'ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﻫﺮ ﺳﻮﮊﻩ ﺭؤﻳﺎﺋﻰ ﭼﻨﺪﻳﻦ ﻣﻌﻨﻰ ﺳﻠﻮﮐﻰ ﻗﺮﺍﺭ ﺩﺍﺩﻩ.ﮐﻪ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ ﻭﺍﺣﻮﺍﻝ ﺷﺎﻫﺪ ﺭؤﻳﺎ'ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ ﺑﺎﺣﻮﺍﻝ ﺻﺎﺣﺐ ﺭؤﻳﺎ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﻭﻟﻰ ﺗﻨﻬﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﭼﻮﻥ ﺧﻮﺩ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺩﺭﻭﻳﺶ'ﻣﻴﺘﻮ&#= 65165;ﻧﺴﺘﻪ ﺑﺮﺍﻯ ﻫﺮ ﺩﺍﺳ&= #65176;ﺎﻥ ﺭؤﻳﺎﺋﻰ ﭼﻨﺪ &#= 65203;ﺎﻟﻚ ﺑﺎ ﺧﻮﺩ'ﺗﻔﺴﻴﺮ ﻭ ﺗﻌﺒﻴﺮ ﻭﺗﺄﻭﻳﻞ ﺩﺭﺳﺘﻰ ﺑﻨﻤﺎﻳﺪ ﻭ ﻳﺎ ﮐﺘﺎﺏ(ﮐﻨﺰ ﺍﻟﺮؤﻳﺎﻯ)ﻣﺄ= 5251;ﻮﻥ ﻭﻳﺎ ﮐﺘﺎﺏ (ﺗﻌﺒﻴﺮ ﺣﺎﻓﻆ ﺑﻦ ﺍﺳﺤﻖ') ﻭﻳﺎ= ;( ﺗﻌﺒﻴﺮ ﻃﺎﻭﻭس) ﻭﻧﻴﺰ ﮐﺘﺎﺏ (ﺗﺤفة ﺍﻟﻤﻠﻮﻙ) ﻧﻮﺷﺘﻪ ملّای زردشتی( ﺩﺳﺘﻮﺭ) ﺍﺑﺮﺍ&= #65259;ﻴﻢ ﮐﺮﻣﺎﻧﻰ ﻭ ﻳﺎ ﮐﺘﺎﺏ(ﺍﺭﺷﺎﺩ ﺟﺎﺑﺮ)ﻣﻐﺮﺑﻰ'&= #65261; ﮐﺘﺎﺏ(ﺗﻔﺴﻴﺮ ﺍﺳﻤﺎﻋﻴﻞ)ﺑﻦ ﺃﺷﻌث ﻭﻳﺎ ﮐﺘ&#= 65166;ﺏ (ﺗﻌﺒﻴﺮ ﺑﻴﺎﻥ) ﻧﻮﺷﺘﻪ ﻋﺒﺪﻭس ﻭﮐﺘﺎﺏ(ﺟﻤﻞ ﺍ&= #65247;ﺪﻟﺎﺋﻞ)ﻭﮐﺘ= 5166;ﺏ(ﺍﻳﻀﺎﺡ ﺍﻟﺘﻌﺒﻴﺮ) ﻓﺨﺮﻯ ﻭﮐﺘﺎﺏ( ﮐﺎﻓﻰ ﺍﻟﺄﻭﻟﻴﺎٴ) ﮐ&#= 65258; ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻮﺷﺘﻪ'ﻭ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘﻪ ﺍﺳﺖ.ﻭ ﻧﻴﺰ(ﮐﺘﺎﺏ ﻣﻔﺮﺡ ﺍﻟﺮؤﻳ= 5166;)ﻭ (ﮐﺘﺎﺏ ﻣﻨﻬﺎﺝ ﺍﻟﺘﻌﺒﻴﺮ)ﺩﺭ ﺭﻭﺵ ﺗﻔﺴﻴﺮ ﺧﻮﺍﺏ ﻧﻮﺷﺘﻪ ﺧﺎﻟﺪ ﺍﺻﻔﻬﺎﻧﻰ.ﻭ(ﮐ&= #65176;ﺎﺏ ﻣﻘﺪﻣاﺖ ﺍﻟﺘﻌﺒﻴﺮ) ﺩﺭ ﮐﻠّﻴﺎﺕ'ﻭ(ﮐﺘ&#= 65166;ﺏ ﺣﻘﺎﻳﻖ ﺍﻟﺮؤﻳﺎ)ﻭ ﮐﺘﺎﺏ (ﻭﺟﻴﺰﻩ)ﻧﻮﺷﺘ&= #65258; ﻣﺤﻤﺪ ﺳﺎﻫﻮﻧ&#= 65258; ﺑﺼﻮﺭﺕ ﺧﻠﺎﺻﻪ'ﻭﭼﻨﺪ &= #64400;ﺘﺎﺏ ﻭﺟﺰﻭﻩﻫﺎﻯ ﺩﻳﮕﺮ ﺗﺎﺭﻳﺨﻰ' ﮐﻪ ﺍﮐثرﺍ ﺍﻳﻨﻚ ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧﺪ. ﻭﻟﻰ ﮐﺎﺭ ﻣﺤﻤﺪ ﺑﻦ ﺳﻴﺮﻳﻦ ﺟﺎﻟﺐ ﺍﺳﺖ'ﮐﻪ ﺟﺎﻣﻊ ﻣﻄﺎﻟﺐ ﺁﻥ ﮐﺘﺎﺑﻬﺎ ﺩﺭ ﮐﺘﺎﺏ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻭﺗﺠﺮﺑﻪ ﻭ ﻋﻘﻴﺪﻩ ﺧﻮﺩ'ﺑ&= #65198;ﺧﻰ ﻣﻄﺎﻟﺐ ﺭﺍ ﻣﻨﮑﺮ ﺑﻮﺩﻩ ﻭ ﺫﮐﺮ ﻧﮑﺮﺩﻩ ﺑﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﻓﻀﻴﻠﺖ ﻭ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻬﻰ ﻋﻠﻢ ﺗﻌ&= #65170;ﻴﺮ ﺧﻮﺍﺏ ﺩﺭ ﻗﺮﺁﻥ ﺍﺳﺖ' ﮐﻪ= ﻣﻨّﺖ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﻳﻮﺳﻒﻣﺼﺮﻯ ﭘﻴﺎﻣﺒﺮ ﺍﺳﺖ'ﮐﻪ ﺷﺎﺧﻪ ﻳﻬﻮﺩﻳﺎﻥ اﺑﺮﺍﻫﻴﻤی ﻮﻳﻌﻘﻮﺏﺭﺍ ﺩﺭ ﻣﺼﺮ ﺑﺮﭘﺎ ﮐﺮﺩ، ﮐﻪ ﺑﻌﺪﻫﺎ ﻣﻨﺠﺮ ﺑﻨﺠﺎﺕ ﺳﻠﻮﮐ&#= 65264; ﻳﻮﺳﻒ ﺷﺪ.ﮐﻪ ﺩﺭﺍﻓﺴﺎﻧﻪﻫ= 5166; ﺍﺯ ﻫﻔﺖﺳﺎﻝ ﺯﻧﺪﺍﻥ ﺍﻭﮔﻔﺘﻪﺍﻧﺪ.&#= 65261; ﻣﻮﺳﺎﻯ ﭘﻴﺎﻣ&#= 65170;ﺮ'ﻋﻀﻮ ﻃﺮﻳﻘﺖ ﻗﺪﻳﻢ ﻭ ﺍﻧﺤﺮﺍﻓﻰ ﻭﺧﺮﺍﻓﻰ ﻭﻗﺸﺮﻯ ﻓﺮﺍﻋﻨﻪ ﻣﺼﺮ ﺑﻮﺩ'ﮐﻪ ﺑﻨﺎﻡ ﺧﺪﺍ ﺣﮑﻮﻣﺖ ﺩﻳﻨﻰ ﻭﺳﻴﺎﺳﻰ ﻭﻏﺎﺭﺕ ﮔﺮﻯ ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﺩﺍ&#= 65207;ﺘﻨﺪ.ﻭﻟﻰ ﻣﻮﺳﻰ ﺑﮕﻔﺘﻪ ﻗﺮﺁﻥ ﻭﺗﻮﺭﺍﺕ'ﺑﻬﺪ&#= 65165;ﻳﺖ ﻳﻚ ﻋﻀﻮ ﺩﻳﮕﺮﻯ ﻇﺎﻫﺮﺍ ﺩﺭ ﻃﺮ&= #65267;ﻘﺖ ﻓﺮﻋﻮﻥ'ﮐﻪ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﻬﺪﺍﻳﺖ ﺍﻟﻬ&#= 65264; ﺭﺳﻴﺪﻩ ﺑﻮﺩ. ﻭ ﺷﺎﻳﺪ ﺑﻌﻨﻮﺍﻥ ﭘﻴﺮ ﻣﻮﺳﻰ ﺑﻮﺩﻩ' ﺍﻭﺭﺍ ﻭﺍﺭﺩ ﺳﻠﻮک اﻟﻬی ﺒﻄﺮﻳﻘﺖ ﻳﻮﺳﻒ ﮐﺮﺩ. ﮐﻪ ﺍﻳﻦ ﭘﻴﺮ ﺩﺭ ﺩﺭﺑﺎﺭ ﻓﺮﻋﻮﻥ ﻭﺟﻮﺩ نفوذی و ﻇﺎﻫﺮﻯ ﻭ ﺩﺭ ﺗﻘﻴّﻪ ﺩﺍﺷﺖ.ﻭ ﻧﻴﺰ ﻣﻮﺳﻰ ﺑﻨﺰﺩ ﺷﻌﻴﺐ ﻧﺒﻰ ﺩﺭ ﺷﻬﺮ ﻣﺪﻳﻦ ﺩﺭ ﺳﺎﺣﻞ ﺷﻤﺎﻟﻰ ﺑﺤﺮ ﺃﺣﻤﺮ ﺑﺮﻭﺍﻳﺖ ﺗﻮﺭﺍﺕ ﺭﻓﺖ.ﻭ ﺑﺎ ﺷﻬﻮﺩ ﺁﺗﺶ ﻭﻧﻮﺭ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﮐ&= #65258; ﻗﻄﻌﺎ ﺩﺭ ﺭؤﻳﺎ ﺑﻮﺩ. ﺑﺎﻟﺎﻯ ﮐﻮﻩ ﻃﻮﺭ ﺭﻓﺖ ﻭ ﺑﻨ= ﺠﺎﺕ ﺭﺳﻴﺪ.ﺍﻳﻨﻚ ﮐ&= #65262;ﻩ ﻃﻮﺭ ﻣﺸﺨّﺼﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ'ﮐﻪ ﺷﺎﻳﺪ ﻋﺰﻟﺘﮕ&#= 65166;ﻩ ﻣﻮﺳﻰ ﺑﻮﺩﻩ.ﻭ&= #65165;ﻣﺮﻭﺯ ﻳﻬﻮﺩﻳﺎﻥ ﺷﺎﺧﻪﻣﺼﺮﻯ ﻧﻴﺰ ﺩﺭ ﺃﺻﻞ ﺯﺭﺩﺷﺘﻰ'ﺩﺭﻃ&#= 65198;ﻳﻘﺖ ﺍﻭﻟی اﻟﻌﺰﻡ ﺯﺭﺩﺷﺖ ﻫﺴﺘﻨﺪ. ﻣﺎﻧﻨ&= #65194; ﺩﻩﻫﺎ ﻃﺮﻳﻘﺖ ﺗﺼﻮﻑ ﺩﻳﮕﺮ ﺍﺯﺃﺻﻞ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﺯﺭﺩﺷﺖ ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ تا کنون ﻤﻴﺒﺎﺷﻨﺪ.ﻭﺍ&#= 65247;ّﺎ ﺍﺑﺮﺍﻫﻴﻢ ﭘﻴ&#= 65166;ﻣﺒﺮ ﻳﺎ ﻫﻤﺎﻥ( ﺑﺮﻫﻤﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ) ﺷﺪﻩ ﺑﮕﻔﺘﻪ ﻗﺮﺁﻥ' ﻓﺮﺯﻧﺪ ﺍﻟﻬﻰ ﺁﺯﺭ ﺯﺭﺩﺷﺖ ﺍﺳﺖ.ﻭﺗﻮﺭﺍﺕ &= #64344;ﺪﺭ ﺟﺴﻤﺎﻧﻰ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ(&= #65219;ﺎﻟﺢ) ﻳﺎ ﻋﮑس (ﺻﺎﻟﺢ)= ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﮐﺎﻓﺮ ﻭ ﺑﺖ ﺗﺮﺍﺵ ﻳﺎ ﺑﺖ ﭘﺮﺳﺖ وﻳﺎ ﻫﻤﺎﻥ ﺁﺧﻮﻧﺪ &= #65239;ﺸﺮﻯ ﻣﺬﻫﺒﻰ دین قبل از زردشت بوده ﺍﺳﺖ.ﻭﻣʌ= 68;ﺘﻮﺍﻥ ﭘﺪﺭ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﺑﻮﺩﺍ ﻭ ﻣﺬﺍﻫ&= #65168; ﻗﺸﺮﻯ ﻓﺮﺍﻭﺍ&#= 65253; ﺑﻮﺩﺍﺋﻰ ﺩﺍﻧﺴﺖ'ﮐﻪ ﺑﺖﺳﻨﮕﻰ ﻫﺮﭼﻪ ﺑﺰﺭﮔﺘ&#= 65198; ﺑﻮﺩﺍ ﺭﺍ ﻣﻴﺘﺮﺍﺷﻴﺪﻧ= 5194;. ﮐﻪ ﭼﻨﺪ ﺩﻩ ﻣﺘﺮ ﻃﻮﻝ ﻣﺠﺴ&= #65252;ﻪ ﺧﻮﺍﺑﻴﺪﻩ ﺑﻮﺩﺍ ﻣﻴﺒﺎﺷﺪ. ﻭﺷﺎﻳﺪ ﻣﻴﺨﻮﺍﺳﺘﻪﺍ= 5255;ﺪ' ﮐﻪ ﺳﺮﭘﺎ ﮐﻨﻨﺪ ﮐﻪ ﻣﻮﻓﻖ ﻧﺸﺪﻧﺪ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻗﺮﺁﻥ ﺩﺭ ﺑﺎﺭﻩ ﻳﻮﺳ&= #65234; ﺍﻳﻦ(ﻣﻨّﺖ ﺍﻟﻬﻰ)ﺭﺍ ﻣﻴﮕ&= #65262;ﻳﺪ'ﮐﻪ ﮔﻔﺖ(ﻣﮑﻨّﺎ ﻟ&#= 65268;ﻮﺳﻒ ﻓﻰ ﺍﻟﺄﺭﺽ ﻭ ﻟﻴﻌﻠّﻢ ﻓﻦ ﺗﺄﻭﻳﻞ ﺍﻟﺄﺣﺎﺩﻳث) ﻳﻌﻨﻰ ﻣﺎ ﺩﺭ ﺩﻧﻴﺎ ﺗﺎ ﻳﻮﺳ&= #65234; ﺯﻧﺪﻩ ﺑﻮﺩ' ﻫﺪﺍﻳﺖ ﺷﻬﻮﺩ&#= 65263; ﻭﮐﻤﺎﻝ ﺍﻟﻬﻰ ﺩﺍﺩﻳﻢ'ﺗﺎ ﺗﻌﻠﻴﻢ ﻓﻦ ﻭ ﻫﻨﺮ ﺗﺄﻭﻳﻞ ﻭﺗﻔﺴﻴﺮ ﺍﺣﺎﺩﻳث ﻭ ﺣﻮﺍﺩث ﺭؤﻳﺎﺋﻰ ﺳﺎﻟ= 4401;ﺎﻥ ﺧﻮﺩﺭﺍ ﺗﻌﻠﻴﻢ ﺑﺪﻫﺪ. ﻳﻌﻨﻰ ﺗﻌﻠﻴﻢ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺪﻫﺪ.ﻭ = (ﺍﻣﮑﺎﻥ) ﺩﺍﺩﻳﻢ'ﻳﻌﻨﻰ (ﻣﮑﺎﻥ ﻭ ﻣﻘﺎﻡ ﻭﺗﻮﺍﻧﺎﺋﻰ) ﺩﺍﺩﻳﻢ'ﮐﻪ ﺑﻬﺮ ﭘﻴﺎﻣﺒﺮ ﻭﮐﺎﻣﻞ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻣﻴﺪﻫﺪ.ﻭ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﻳﻮﺳﻒ ﺑﭙﺎﺩﺷﺎﻫﻰ ﻓ&#= 65198;ﻋﻮﻥ ﺭﺳﻴﺪ'ﮐﻪ ﻋﻤﻠﺎ ﭘﺎﺩﺷﺎ&#= 65259;ﻰ ﻳﻮﺳﻒ ﺗﻨﻬﺎ ﺩﺭ ﻃﺮﻳﻘﺖ ﺧﻮﺩ ﺩﺍﺭﺍﻯ ﺍ&= #65183;ﺎﺯﻩﺍﺯ ﻓﺮﻋﻮﻥ ﺑﻮﺩ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩﺭﺍ ﺗﻌﻠﻴ&#= 65250; ﺑﺪﻫﺪ.ﺯﻳﺮﺍ ﺑﺮﺍﻯ ﻓﺮﻋﻮﻥ &= #65175;ﻔﺴﻴﺮ ﺧﻮﺍﺏ ﺍﻭﺭﺍ ﮐ&= #65198;ﺩ'ﮐﻪ ﻫﻔﺖ ﺳﺎﻝ ﻗﺤﻄﻰ ﺩﺭ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻣﺼﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﭘس ﺍﻧﺒﺎﺭﻫﺎﻯ ﮔ&#= 65256;ﺪﻡ ﺭﺍ ﻗﻔﻞ ﮐﺮﺩ'ﻭﺑﻌﺪﺍ ﺑﻘﻴﻤﺘﻬﺎﻯ ﺑﺴﻴﺎﺭ ﺯﻳﺎﺩ &= #65169;ﻤﻠﻞ ﺩﻳﮕﺮ ﻓﺮﻭﺧﺖ ﻭ ﻟﺬﺍ ﺑﺎﺭﺗﺒﺎﻁ ﺍﻟ&#= 65260;ﻰ ﻳﻮﺳﻒ ﺑﺎﻭﺭ ﮐﺮﺩ'ﻭﺷﺎﻳﺪ ﻫﻢ ﻓﺮﻋﻮﻥ ﻧﻴﺰ ﺳﺎﻟﻚ ﺑﻮ&= #65193;' ﻭ ﺗﺎﺑﻊ ﭘﺎﺩﺷ&= #65166;ﻫﻰ ﺍﻟﻬﻰ ﻳﻮﺳﻒ ﮔﺮﺩﻳﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺗﺄﻭﻳﻞ ﻳﻌﻨﻰ ﺑﺄﻭﻝ ﻭ ﺳﺮﺁﻏﺎﺯ ﺍﺻﻠﻰ'ﻭﺑﻤﻌﻨ&#= 65264; ﺍﻟﻬﻰ ﻭ ﺣﻘﻴﻘﻰ ﻳﻚ ﻣﻄﻠﺐ ﻭ ﮔﻔﺘﻪ = ﻭ ﺭؤﻳﺎ ﺭﺳﻴﺪﻥ اﺎﺳﺖ' ﻭﺣﺪﻳث ﮐﻪ ﺣﺎﺩثه (ﺣﺪﻳث ﻭﺟﺪﻳﺪ&#= 65263;) ﺍﺳﺖ'ﮐﻪ ﺩﺭﺍﺣﻮﺍﻝ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺷﻬﻮﺩ ﺑﺮﺗﺮﻯ &= #65193;ﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ ﺭﻭﺍﻳﺖ'ﺭؤﻳﺎ= 5263; ﺧﻮﺩﺭﺍ ﺑﭙﻴﺮ ﻣﻴﮑﻨﻨﺪ'ﺗﺎ ﺗﻔﺴﻴﺮ ﻭ ﺗﺄﻳﻴﺪ ﭘﻴﺮ ﺭﺍ ﺍﺯ ﺍﺣﻮﺍﻝ ﺍﻟﻬﻰ ﺁﻧﺎﻥ ﻧﻤﺎﻳﺪ.ﻭ ﺗﺄﻭﻳﻞ'ﺑﺎﻭﻟ&#= 65268;ﻦ ﻭﻣﻬﻤﺘﺮﻳﻦ ﻣﻘﺼﻮﺩ ﺭﺳﻴﺪ&#= 65253; ﺍﺳﺖ. ﺩﺭ ﺗﻔﺴﻴﺮ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺩ&= #65267;ﮕﺮﺍﻥ' ﻫﺪﺍﻳﺖ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﻤﻌﻨﻰ ﺑﺎﻃﻨﻰ ﻭﻣﻘﺼﻮﺩ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺻﺤﻨﻪ ﺧﻮﺍﺏ' ﻭﺣﺘﻰ ﺍﺯ ﻋﻠّﺖ ﭘﻴﺪﺍﻳﺶ ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺖ.ﻭ ﺧﻮﺍﺑﻬﺎ ﺳﺮﺍﺳﺮ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﻗﺎﺑﻞ ﻓﻬﻢ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭﺑﺨﺼﻮ&#= 65209; ﻗﺎﺑﻞ ﺩﺭﻙ ﺻﺎ&= #65187;ﺐ ﺭؤﻳﺎ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﺬﺍ ﻣﺤﺘﻮﻳﺎﺕ ﺭؤﻳﺎ'ﺍﺯ ﺳﻮﺍﺑﻖ ﺫﻫﻨﻰ ﻭﺭﻭﺍﻧﻰ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻫﺮﻋﺒﺮﺕ ﮔﻴﺮ&#= 65263; ﺭﺍ ﺍﺯ ﺧﻮﺩﺵ ﻭﺧﺪﺍﻯ ﺧﻮﺩﺵ ﻣﻴﺪﺍﻧﺪ' ﻭﻧﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ.ﻭ ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺩﺭ ﺭؤﻳﺎ ﺑﭽﺸﻢ ﺩﻝ ﺻﺤﻨﻪ ﻫﺎﻯ ﺭؤﻳﺎ ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ'ﭘس ﺭﻭﺍﻳﺖ ﺭؤﻳﺎﻯ ﺧﻮﺩ ﺑ&#= 64345;ﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65256;ﻤﺎﻳﺪ' ﻭﻧﻪ ﺑﺪﻳﮕﺮﺍﻥ'ﮐﻪ ﺗﻔﺴﻴﺮ ﻧﺎﺩﺭﺳﺖ ﻣﻴﮑﻨﻨﺪ.ﭼﻮﻥ ﺁﻧﺎﻥ ﺗﺠﺮﺑﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧﺪﺍﺷﺘﻨﺪ' ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ ﻋ&#= 65240;ﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭﺍ'ﺑﺴﺎﻟ&#= 65242; ﮐﻪ ﻫﻨﻮﺯ ﺑﺎﻳ&= #65252;ﺎﻥ ثاﺑﺘﻰ ﻧﺮﺳﻴﺪﻩ</sp= an><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻭﺭﺍ ﺑﮑﻠّﻰ ﺍﺯ ﺭﺍﻩ ﺧﺪﺍ'ﻭ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﺣﺘﻤﺎﻟﻰ ﺍﻭ ﺩﻭﺭ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺧﻮﺩ'&= #65169;ﺮﺣﺴﺐ ﻋﻘﻞ ﻭ ﺩﺭﻙ ﺳﺎ= ﻟﻚ ﻣﻮﺭﺩ ﺷﻨﺎﺳﺎﺋﻰ ﺧﻮﻳﺶﺑﻴﺎﻧﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ ﺑﺰﺭﮔﺴﺎﻟﻰ'ﺑ&#= 65192;ﻮﺍﻫﺪ ﺑﻄﻔﻞ ﻳﮑﺴﺎﻟﻪ'ﻣﻄﻠ&#= 65168; ﻣﻬﻢ ﻭﺣﻴﺎﺗﻰ ﺭﺍ ﺑﮕﻮﻳﺪ.ﭘس ﺑﺎ ﻫﻤﺎﻥ ﮐﻠﻤﺎﺕ ﻭ ﺻﺪﺍ&= #65259;ﺎﻯ ﺍﺧﺘﺼﺎﺻﻰ ﻃﻔﻞ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ'ﺗﺎ ﻃﻔﻞ ﺑﻌﺪﻫﺎ ﺑﺰﺑﺎﻥ ﺣﮑﻴﻤﺎﻧﻪ ﭘﻴﺮ ﺑﺘﻮﺍﻧﺪ ﺁﺷﻨﺎ ﮔﺮﺩﺩ.<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭘس ﺗﻌﺒﻴﺮ ﺧﻮﺍﺏ' ﻫﻤﺎﻥ ﺩﺭﻙ ﺑﻴﺎﻧﺎﺕ ﺳﻤﺒﻮﻟﻴﻚ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ'ﻭ ﺑﻴﺎﻧﺎﺕ ﺗﻮﺿﻴﺤﻰ ﭘﻴﺮ ﺳﺎﻟﻚ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺩﺭ ﮐﺎﺭ عبور تکاملی ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﺍﻣ&#= 65198;ﻭﺯﻩ'ﮐﻪ ﻣﻌﺘﻘﺪ ﺑﻨﻘﺶ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ'= 5169;ﮕﻔﺘﻪ ﺯﻳﮕﻤﻮﻧﺪ ﻓﺮﻭﻳﺪ'ﻭﻧﻴﺰ ﻣﻌﺘﻘﺪ ﺑﻨﻘﺶ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻫﺮ ﺭﻭﺡ ﺩﺭ ﻋﺮﻓﺎﻥ'ﻭﻧﻴﺰ ﺩﺭ ﻋﺮﻓﺎﻥ ﻋﻠﻤﻰ ﻭﻃﺒﻰ ﺭﻭﺍﻥ ﮐﺎﻭﺍﻧﻰ' ﭼﻮﻥ ﻳﻮﻧﮓ ﻭﺑﺮﮔﺴﻮﻥﻮﭘ= 5268;ﺮﻭﺍﻥ ﻄﺒّﻯﺁﻧﻬﺎ' ﮐﻪ ﺩﺭﻙ ﻣﻌﻨی اﻟﻬﺎﻣﺎﺕ ﺍﺯ &#= 65197;ؤﻳﺎﻫﺎﻯ ﺒﻴﻤﺎﺭﻣﻴﮑﻨ= 5256;ﺪ.ﻭ ﺍﻫﻤﻴّﺖ ﺍﺳﺎﺳﻰ ﺑﺂﻥ ﻣ&= #65268;ﺪﻫﻨﺪ.ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ ﻣﺸﮑﻠﺎﺕ ﻭﻋﻘ&#= 65194;ﻩﻫﺎﻯ ﺭﻭﺍﻧﻰ'ﺍﻣﺮﻭ&#= 65199; ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﺸﻨﺎﺳﻨﺪ. ﻭ ﺑﺮﺍﻯ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻴﺰ ﺭؤﻳﺎﻫﺎ ﻣﻌﻨﻰ ﺑﺎﻃﻨﻰ ﻭ ﺍﺣﻮﺍﻝ ﺩﺭﻭﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺁﻧﺎﻥ ﺭﺍ ﺑﻴﺎﻥ ﻣﻴﮑﻨﺪ.ﻭ ﻧﻴﺰ ﺁثاﺭ ﺗﻮﻟﺪﺍA= 173; ﭘﻴﺸﻴﻦ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻳﺎ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻭ ﺍﻣﺮﻭﺯﻩ ﻧﻴﺰ ﺩﺭ ﻓﻦ ﻫﻴﭙﻨﻮﺗﻴﺰﻡ ﺍﮔﺮ ﺧﻮﺍﺏ ﮐﻨ&= #65256;ﺪﻩ'ﻧﻴﺮﻭﻣﻨ= 5194;ﻯ ﺯﻳﺎﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'ﺧﻴﻠﻰ ﺍﺯ ﻓﺮﺍﻣﻮﺵ ﺷ&= #65194;ﻩ ﻫﺎ' ﻭﺣﺘﻰ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺷﺨﺺ ﺧﻮﺍﺏ ﺷﺪﻩ ﻣﺼﻨﻮﻋﻰ'ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺩﺭﺧﻮﺍﺏ ﻣﻐﻨﺎﻃﻴﺴﻰ' ﺭﺍ ﺑﺮﺯﺑﺎﻥ ﻣﻴﺮﺍﻧﻨﺪ.ﮐﻪ ﺑﺎﺯ ﺑﻴﺎﻧﺎﺗ&#= 65264; ﺳﻤﺒﻮﻟﻴﻚ ﻫﺴﺘﻨﺪ.ﻭ ﺷﺨﺺ = ﺧﻮﺍﺏ ﺷﺪﻩ ﺍﺯ ﺍﻣﻮﺭ ﺑﻴﺪﺍﺭﻯ ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺍﮐﻨﻮﻥ ﺧﻮﺩ'ﺑﻴﺎﻧﻰ ﻧﻤﻰ ﻧﻤﺎﻳﺪ.ﻭﻣﻬﻢ ﺗﺮ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﺧﻮﺍﺑﻬﺎ ﻧﻪ ﻓﻘﻂ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ ﻣﻴﮕﻮﻳﺪ' ﺑﻠﮑﻪ ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ ﺻﺤﺒﺖ ﺩﺍﺭﺩ. ﻭ= ﺳﺮﻧﻮﺷﺖ ﮊﻧﺘﻴﻚ ﺭﻭﺡ ﺷ&= #65192;ﺺ ﺭﺍ'ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧ&#= 65264; ﺑﻴﺎﻧﺎﺗﻰﺳﻤ= 5170;ﻮﻟﻴﻚ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺑﺮﺣﺴﺐ ﺩﺭﺟﺎ&#= 65173; ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯﺁﻧﺎﻥ'ﻭﻳﺎ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻭ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65169;ﺮﺍﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪ&= #65175;ﺮﺑﻌﺪﻯ'ﺍﻋﻠ= 5166;ﻡ ﺧﻄﺮ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍﮔﺮ ﺑﺎ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﮐﻨﻮﻧ&#= 65264; ﺭﻭﺍﻥ ﺑﻤﻴﺮﻧ&#= 65194;'ﻗﻄﻌﺎ ﺑﻨﺴﺦ ﻭﻣﺴﺦ ﻣﻴﺮﻭﻧﺪ. ﻭﻟﻰ ﺍﮔﺮ ﺷﺨﺺ ﺗﻮﺑﻪ ﺳﻠﻮﮐﻰ ﻭ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﺩﺭ ﺭﻭﺵ ﺯﻧﺪﮔﻰ ﺧﻮﺩ ﻧﻤﻮﺩ'ﺗﻤﺎﻡ ﺍﻋﻠﺎﻡ ﺧﻄﺮﻫﺎﻯ ﮐﺎﺑﻮﺳﻰ ﻣﻨﺘ&#= 65236;ﻰ ﻣﻴﮕﺮﺩﺩ.ﭼﻮﻥ &= #65169;ﺎﻭﻟﻴﻦ ﺷﻬﻮﺩ ﺧﻮﺩ' ﻳﻌ= ﻨﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﺣﺴ&= #65268;ﻨﻰ'ﺍﺯ ﻃﺮﻑ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﺧﻮﺍﻫﻨﺪ ﺷﻨﺎ&#= 65191;ﺖ'ﻭﻫﻤﻪﮐﺎﺑA= 262;ﺳﻬﺎ ﺷﺮﻁ ﺍﺩﺍﻣﻪ ﺳﻠﻮﻙ(ﮐﺄﻥ ﻟﻢ ﻳﮑﻦ)ﻣﻴﺒﺎﺷﺪ.&= #65261;(ﮔﻨﺎﻩ)ﺑﻤﻌﻨ&#= 65264; ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264;'ﻫﻤﺎﻥ ﻋﺪﻡ ﺳﻠﻮﻙ ﻭﺍ&= #65255;ﺠﺎﻡ ﻣﻔﺎﺳﺪ ﺑﻴﺸﺘ&#= 65198; ﺑﺮﺍﻯ ﺭﻭﺍﻥ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﻭﺳﺮﻧﻮﺷﺖ ﺣﻘ&#= 65268;ﺮ ﺗﺮ ﺩﺭﺗﻮﻟﺪ ﺁ&= #65267;ﻨﺪﻩ ﺷﺨﺺ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻧﻰ ﺑﺎ ﺑﻰ ﻋﻘﻠﻰ ﻭﻳﺎ = ﻧﻘﺎﺋﺺ ﺑﺪﻧﻰ ﻭﻏﻴﺮﻩ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ' ﺧﻮﺩ ﻗﺒﻠﺎ ﻋﻠ&= #1617;ﺖ ﺍﻳﻦ ﻣﺸﮑﻠﺎﺕ ﺯﻧﺪﮔﻰ ﺍﻣﺮﻭﺯ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺑﻮﺩه اﻧﺪ ﻭﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﻧﻴﺰ'ﺑﺎﻳﺪ ﺍﻣﺮﻭﺯ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺩﺭ ﻧﻴﮑﻮﮐﺎﺭﻯ'ﻳ&#= 65228;ﻨﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳﺪ.ﻭﺍﻟ&#= 1617;ﺎ ﮐﺎﺭﻣﺎﻫﺎ ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩﻫﺎ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓﻖ ﺑﺎ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﺩ'ﻋ&= #65252;ﻠﺎ ﺩﺭﺟﺎﺕ ﺑﻬﺸﺘ&#= 65264; ﻭ ﺍﺯ ﺍﺣﻮﺍﻝ ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ ﺁﻳﻨﺪﻩ ﺩﺭﺟﻬﺎﻥ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺎ ﺧﺒﺮ ﺧﻮﺍﻫﻨﺪ ﺷﺪ.ﮐﻪ ﺷﺎﻫﺪ ﺷ= ﻬﻮﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺣﺘﻤﺎ ﻫﻔﺖﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺑﻨﻮع ﻔﻮﻕ ﺑﺸﺮﻯ ﺑﺠﻬﺎﻥ'ﻭﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﻣﺘﻮﻟّﺪ ﺧﻮﺍ= 5259;ﺪ ﺷﺪ.ﭘس ﺳﺎﻟﻚ ﺍﮐﻨﻮﻥ' ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ' ﺟﻬﺖ ﺗﺤﻘّﻖ ﻭﺑﺎﻟﻔﻌﻞ ﮐﺮ&#= 65193;ﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺧﻮﻳﺶ' ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ ﺁﻳﻨﺪﻩ ﻣﺼﺮﻑ &= #65251;ﻴﮑﻨﺪ.ﻭﺣﺘﻰ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭﺻﺪ. ﻭﭼﻮﻥ ﺑ= ﺸﻬﻮﺩ ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﺭ&= #65203;ﻴﺪ'ﺩﺭ ﻣﺼﺮﻑ ﺑﻘﻴﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩ' ﻣﻌﺼﻮﻡ ﻭ ﺑﺪﻭﻥ ﻣﻌﺼﻴﺖ ﻭﺳﺮﮐﺸﻰ' ﻭﻣﺼﻮﻥ ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﻗﻬﻘﺮﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺧﻮ&#= 65165;ﻫﺪ ﺑﻮﺩ.ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻭﺑﻬﺸﺘﻰ ﺑﻌﺪﻯ'ﺑﺎ ﻋﻘﻞ = ﻭﺍﺣﻮﺍل ﻮ ﺍﻣﮑﺎﻧﺎﺕ ﻓﺮﺍﻭﺍﻥ' ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﻧﻮ= 5197;ﺍﻧﻰ ﻭ ﺭﻧﮕﻴﻦ ﻭﻣﻮﺯﻳﮑﺎﻝ ﻭ ﮔﻮﻫﺮ ﻧﺸﺎﻥ ﺧ&= #65262;ﺍﻫﺪ ﺩﻳﺪ.ﻭ ﻏﻴﺮ ﺳﺎ= ﻟﮑﺎﻥ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺭ ﮐﺎﺑﻮس هاﻯ ﺧﻮﺩ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ' ﺗﺎﺭﻳ&= #64401;ﻰ ﻫﺎ ﺗﺮس ﻭ ﻫﺮﺍس ﻭ ﭘﺮﻳﺸﺎﻧﻰ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;'ﮐﻪ ﺻﺤﺒﺖ ﺍﺯﭼﻬﺎ&#= 65197; ﺟﻬﻨّﻢ ﻣﻴﮑﻨﻴﻢ.ﮐﻪ ﺟ&= #65260;ﻨّﻢ ﻧﺨﺴﺖ ﺁﻧﺎﻥ' ﺭﻭﺯﻫﺎ ﺩﺭ ﺑﺪ ﺑﻴﺎﺭﻯ ﻫﺎ ﻭ ﺗ= ﺮس ﻭﮐﺸﺘﺎﺭ ﻳﮑﺪﻳﮕﺮ' ﻭ ﺩﺭ ﮐﺎﺑﻮﺳﻬﺎﻯ ﺷﺒﺎﻧﻪ ﺟﻬﻨّﻢ ﺩﻭﻡ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﺑﺎ ﻣﺮﮒ ﺩﺭﺩﻧﺎﻙ ﺑﺠﻬﻨّﻢ ﺳﻮﻡ &#= 65197;ﻭﺡ ﻋﺮﻳﺎﻥ ﺍﺯ ﺗﻦ ﺩﺭ ﻣﻠﮑﻮﺕ'ﻫﻢ ﺳﻄﺢ ﻫﻤﻴﻦ ﺯﻣ&= #65268;ﻦ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺟﻬﻨّﻢ ﭼﻬﺎﺭ= 5249; ﺁﻧﺎﻥ'ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺩﺭ ﻳﻚ ﻧ= ﺴﺦ ﻭ ﻣﺴﺦ ﺑﺪﺗﺮ ﻭ ﺩﺭﺩﻧﺎﻙ' ﺑﺮﺍﻯ ﺧﻠﺎﺻی ﺨﻮﺩ ﺍﺯ ﺟﻬﻨّﻢ ﺳﻮﻡ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺍﺯ ﭼﻬﺎ&= #65197; ﺑﻬﺸﺖ'ﺭﻭﺯﻫﺎ ﺩﺭ ﺁﺭﺍﻣﺸﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭﻓﮑﺮﻯ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﻭ ﺷﺒﻬﺎ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭﮔﺮﺩ&#= 65207;ﻬﺎﻯ ﻣﺘﻨﻮﻉ' ﮐﻪ ﺗﻤﺎﻣﺎ ﻣﻮﺭﺩ ﺧﻮﺍﺳﺖ ﺁﻧﺎﻥ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﻧﻴﺰ ﻫﺴﺖ. ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺷﻴﺮﻳ&= #65254; ﻭﺁﺭﺍﻣﻰ ﭼﻮﻥ ﻫﺮﺧﻮﺍﺏﺷﺒﺎ= 5255;ﻪ'ﺑﺒﻬﺸﺖﺳﻮ = 5; هفت ﻫﺰﺍﺭ ﺳﺎA= 245; ﺍﻧﺘﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺩﺭﺳﺎﻳﻪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺮﻭﻧﺪ ﺗﺎ ﺩﺭ ﺑﻬﺸﺖ ﭼﻬﺎ&= #65197;ﻡ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺑﺎﺯﮔﺮﺩﻧﺪ. ﻭ(ﻣﻌﺎﺩ) ﺧﻮﺩﺭ= ﺍ ﺑﻨﻤﺎﻳﻨﺪ.ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺣﺘﻰ ﻣﻮﺟﻮﺩﻳّﺖ ﭼ= 5260;ﺎﺭ ﺑُﻌﺪﻯ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﮐﻪ ﺳﺮﺍﺳﺮ ﮐﻬﮑﺸ&#= 65166;ﻥ ﺭﺍﻩ ﺷﻴﺮﻯ ﺭﺍ ﺟﻮﻟﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ. ﻭ ﺍﻣﮑﺎﻥ ﺗﺼﻮﺭ ﻣﻮﺟﻮﺩﻳّﺖ ﭼ= 5260;ﺎﺭ ﺑُﻌﺪﻯ ﺭﺍ ﺍﮐﻨﻮﻥ ﻧﺪﺍﺭﻳﻢ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺳﻪ ﺑُﻌﺪﻯ ﺗﻦ ﻭﺫﻫﻦ ﻭ ﺭﻭﺍﻥ اﺳﺖ. ﻭ ﺑُﻌﺪ ﭼ&= #65260;ﺎﺭﻡ ﺭﻭﺡ ﺍﻟﻬﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ&= #65251;ﻮﺟﻮﺩﻳﺖ ﺍﻧﺴﺎﻥ ﻓﻮﻕ ﺑﺸﺮﻯ'ﮐﻪ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺍﺩﺍﺭﻩ &= #65261;ﺟﻮﺩ ﺁﻧﺎﻥ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ = ﺗﻮﺻﻴﻒ ﻋﻮﺍﻡ ﻭﺧﺮﺍﻓﺎﺗﻴﺎ= 5253; ﺍﺯ ﺟﻬﻨّﻢ ﻭﺁﺗﺶ ﻭﻣﺎﺭ ﻋﻘﺮﺏ'ﻭ ﺗﺎﺭﻳﮑﻰ ﻭﺗﺮس ﻭ ﺧﺴﺘﮕﻰ ﻭﺯﺷﺘﻰ'ﺍﺯ ﻫﻤﻴﻦ ﺭؤﻳﺎﻫ= 5166;ﻯ ﮐﺎﺑﻮﺳﻰ ﺧﻮﺩ &= #65193;ﺍﺭﻧﺪ ﻭﻧﺎﻡ ﺟﻬﻨّﻢ ﻫﻤﺎﻥ ﻟﻔﻆ ﻳﻮﻧﺎﻧﻰ ﺟﻬﺎﻧﻮﻡ ﻭ ﻋﺒﺮﻯ گوﻫﺎﻧﻮﻡ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﻓﺎﺭﺳﻰ ﺁﻥ ﺟﻬﺎﻥ ﻳﻌﻨﻰ ﺩﻧﻴﺎ ﺍﺳﺖ. ﻭ ﺍ= ;ﻋﺮﺍﺏ ﻧﻴﺰ ﺟﻬﻨّﻢ ﮔﻔﺘﻨﺪ ﻭ ﺟﺤﻴﻢ ﻗﺮﻳﺶ ﻧﻴﺰ ﻫﺴﺖ.ﮐﻪ ﻣﺤﻤﺪ ﺍﮐثرﺍ' ﺍﺯ(ﻧﺎﺭ) ﻳﺎ ﺁﺗﺶ ﻋﮑس ﻧﻮﺭ ﻳﻌﻨﻰ ﺗﺎﺭﻳﮑﻰ ﻭﺟﻬﻞ ﻋﻘﻠﻰ ﺑ&= #65198;ﺍﻯ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ' ﻭ ﺍﻟﺒﺘﻪ ﺩﺭ ﺟﻬﺎﻥ ﮔﻔﺘﻪ ﺍﺳﺖ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭘس ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻫﺮﮐﺴﻰ ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺖ'ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺸﺮﻯ ﺧﻮﺩ' ﮐﻪ ﻫﻤﺎﻥ ﻭﻋﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺁ&= #65255;ﺎﻥ ﺍﺳﺖ' ﺧﻮﺩ ﺑﻤﺮﺍﺗﺒﻰ ﺍﺯ &= #65207;ﻬﻮﺩﻫﺎ ﻭﮐﻤﺎﻟﺎﺕﺭﺳ= 5268;ﺪﻩ ﺑﻮﺩﻩﺍﻧﺪ' ﮐﻪ ﺍﮐﻨﻮﻥ ﺷﺎﻳﺴﺘﻪ ﺍﻳﻦ ﮐﺮﺍﻣﺎﺕ ﺷﺪﻩﺍﻧﺪ.ﻭﮔﺎ&#= 65259;ﻰ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﻴﺸﺘﺮ ﻳﺎ ﮐﻤﺘﺮ.ﻭﻟﻰ ﺍﮔﺮﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧﮑﻨﻨﺪ'&= #65193;ﺭﻫﻤﻴﻦ ﺟﻬﺎﻥﺒﺎ ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ' ﻭ ﺍﺳﺮﺍﻑ ﻓﺮﺻﺘﻬﺎﻯ ﺯﻧﺪﮔﻰ ﺧﻮﺩ'ﺍ&= #65199; ﻫﻢ ﺍﮐﻨﻮﻥ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺘﺪﺭﻳ= 5182; ﻋﻘل ﻮﺗﻮﺍﻧﺎﺋﻰ ﻫﺎﻯ ﺣﻴﺎﺗﻰ ﭼﻮﻥ ﺍﺧﻠﺎﻕ ﻭﻋﺸﻖ ﻭ ﻏﻴﺮﻩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ. ﮐﻪ ﺟ= ﻬﻨﻢ ﺍﻭﻝ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪﺑﻮﺩ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻮﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﺣﺘﻰ ﺍﻳﻦ ﺑﻬﺸﺖ ﻣﻮ&= #65227;ﻮﺩ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65191;ﻮﺩﺭﺍ'ﺩﺭ ﺷﺮﺍﻳﻄﻰ ﺗﺤﻘﻴﺮ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺟﻬﻨّﻢ ﻣﻮﻗّA= 174; ﺳﺎﻟک ﻤﻴﺸﻮﺩ'ﺗﺎ ﭼﻮﻥ ﺑﮑﻤﺎﻝ ﺭﺳﻴﺪ ﺑﻬﺸﺖ ﺍﻭﻝ ﺍﻭ ﺧﻮﺍﻫ&= #65194; ﺑﻮﺩ.ﺑﻬﺸﺖ ﻓﺎﺭﺳﻰ ﺑﻬﺘﺮ ﺷﺪﻥ'ﺩﺭ ﺑﻪ ﺩﻳ= ﻨﻰ ﻳﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﺑﻌﺮﺑﻰ ﺟﻨّﺖ ﻳﺎ ﺟﻨﺎﻥ' ﻫﻤﺎﻥ ﻟﻔﻆ ﻫﻨﺪﻯ ﮔﻨﺎﻥ ﺍﺳﺖ'ﮐﻪ ﻋﻘﻠﻬ&= #65166;ﻯ ﺍﻟﻬﻰ ﻳﺎﻓﺘﻦ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻫﺮ ﺭﻭﺯ ﺷﻬﻮﺩﻯ' ﺑﻬﺸﺖﺑﻬﺘﺮ ﺁﻳﻨﺪﻩ ﻓﻮق ﺒﺸﺮﻯ ﺧﻮﺩﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ.ﺳﻌ&#= 65166;ﺩﺕ ﻭﺁﺭﺍﻣﺶ' ﻭ ﺟﺸﻦ ﻋﻴﺪ ﻧﺠﺎﺕ ﺳﺎﻟﮑﺎ&#= 65253; ﻭﮐﺎﻣﻠﺎﻥ' ﭼﻨ&= #65166;ﻥﺎﺣﻮﺍﻟﻰ ﺑﺂﻧﻬﺎ ﻣﻴﺪﻫﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﺗﺎﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ' ﮔﻮﺋﻰ = ﭼﻮﻥ ﻣﺴﻴﺢ ﺭﻭﻯ ﺁﺏ ﺭﺍﻩ ﻣﻴﺮﻭﻧﺪ.ﻭ ﻳﺎ ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ'ﺍﮔﺮ ﻣﺴﻴﺢ ﺍﻳﻤﺎﻧﺶ ﺭﺍ ﺑﻴﺸﺘﺮ ﻣﻴﮑﺮ&#= 65193;' ﻳﻌﻨﻰ ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﻣ&= #65188;ﻤﺪﻯ ﺭﺍ ﻧﻴﺰ ﻣﻴﺪﺍ&= #65207;ﺖ' ﻣﻴﺘﻮﺍﻧﺴﺖ ﺩﺭ ﻫﻮﺍ ﺭﺍﻩ ﺑ= ﺮﻭﺩ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺭؤﻳﺎ ﻫﻤﻴﺸﻪ &#= 65191;ﻮﺩﺭﺍ ﺩﺭ ﺣﺎﻝ ﭘﺮﻭﺍ&= #65199; ﻣﻰ ﺑﻴﻨﻨﺪ.ﻭ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;'ﭼﻨﺎﻥ ﺍﺣﺴﺎس ﻧﻴﮑﻮﺋﻰ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺑﻘﻮﻝ ﺧﺪﺍﻭﻧ&#= 65194; ﺩﺭ ﻗﺮﺁﻥ'ﺗﻤﺎﻡ ﺩﻭﺭﻩ ﺳﻠﻮﻙ' ﺣﺘﻰ ﺩﻭﺭﻩ ﺯﻧﺪﮔﻰ ﺍﻟﻬﻰ' = ﻳﮑﺮﻭﺯ ﻭ ﻳﺎ ﻗﺴﻤﺘﻰ ﺍ= ﺯ ﻳﮑﺮﻭﺯ ﺑﻴﺎﺩ ﺩﺍﺭﻧﺪ. ﺷﻨﺎﺧﺘﻦ ﭘﻴﺮ ﺣﺴﻴﻨﻰ ﻭﻭﻟﻰ&#= 1617; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ 'ﻭﻣﻨﺎﺳﺐ ﺍﺣﻮﺍﻝ ﺳﺎﻟﻚ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ'ﺧﻮﺩ &= #65165;ﻭﻟﻴﻦ ﺷﻬﻮﺩ ﺳﺎﻟﻚ ﺍﺳﺖ.ﻭﺑﺎ ﺍﺩﺍ&= #65251;ﻪ ﺗﺴﻠﻴﻢ ﻭﺍﻃﺎﻋﺖ ﺩﺭ ﺍﻋﻤﺎﻝ ﺳﻠﻮﮐﻰ'ﺑﺎﻭﻟ&#= 65264; ﻣﺤﻤﺪﻯ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺑﻌﺮ&= #65205; ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ . ﻭﺍﺯ= ﻟﺤﻈﻪ ﻋﻘﺪ ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ'ﺧﺪﺍﻭ&#= 65255;ﺪ ﺳﻴﻞ ﺍﺣﻮﺍﻝ ﻧﻴﮑﻮﺋﻰ ﺑﺴﺎ&#= 65247;ﻚ ﻣﻴﺪﻫﺪ.ﮐﻪ ﻫﻴﭻ ﮔﺎﻩ ﺍﺣﺴﺎس ﭘﺸﻴﻤﺎﻧﻰ ﻧﻤﻰ ﮐﻨﺪ.ﻭﺍﮔﺮ ﺳﺴﺘﻰ ﺍﻳﻤﺎﻥ ﻭﻋﺸﻖ ﻭﺭﺯﻯ ﺩﺍﺷﺖ'ﻭ ﺻﺒﻮﺭﻯ ﺩﺭ ﺑﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ'ﻭ ﺍﻣﺘ&= #65188;ﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ ﻧﺪﺍﺷﺖ' ﺑﺴﺮﻋﺖ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﮐ&= #65258; ﻗﺒﻞ ﺍﺯ ﻃﺮﺩ ﭘ= ﻴﺮ ﺍﺯ ﺍﻭ'ﺧﻮﺩ ﻧﻴﺰ ﭘﻴﺮ ﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ. ﻭ= ﺍﺻﻄﻠﺎﺣﺎ (ﺗﺮﻙ ﺻﻠﺎﺕ)ﻭ ﺍﺭﺗﺒﺎﻁ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261;ﺧﺪﺍﻧﺪ ﺑﻬﺮ ﻭﺳﻴﻠﻪﺍﻯ ﮐﻪ ﺷﺪﻩ'ﻣﺪﺍﻡ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺨﺼﻮﺹ ﻣﺴﺘﻌﺪﺍﻥ ﺭﺍ ﺗﺬﮐﺮ ﻣﻴﺪﻫﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺍﺯ ﺗﻮﺟّﻪ ﺑﻴﻚ ﺑﺮﮒ ﺧﺸﻚ ﺩﺭﺧﺘﻰ ﺑﺎﺷﺪ. ﭼﻪ ﺭﺳﺪ ﺑﺎﻳﻦ ﻓﻠﺴﻔﻪ ﺑﺎﻓﻴﻬﺎﻯ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ' ﮐﻪ ﺑﻘﻮﻝ ﺳﻌﺪﻯ'ﺍ&= #64404;ﺮ ﮔﻮﻫﺮﻯ ﺍﺯ ﺩﻫﺎﻥ ﺳﮕﻰ ﺍﻓﺘﺎﺩ'ﻣﻴﺘﻮ&#= 65165;ﻥ ﻭﺑﺎﻳﺪ ﺁﻧﺮﺍ &= #65169;ﺮﺩﺍﺷﺖ ﻭ ﺷﺴﺘﺸﻮ ﺩﺍﺩ'ﻭﺑﺮ ﭼﺸﻤﺎﻥ ﺧﻮﺩ ﻗ&= #65198;ﺍﺭ ﺩﺍﺩ .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻭ ﺣﺘﻰ ﺁﻧﭽﻪ ﺍﺯ ﺍﺷﻴاء ﺑﺪﻭﻥ ﺮﻭﺡ ﻣﻰ ﺑﻴﻨﻴﻢ'ﭼﻪ ﺭﺳﺪ ﺑﻤﻮﺟﻮﺩ&#= 65165;ﺕ ﺩﺍﺭﺍﻯ ﺭﻭﺡ' ﺁﻧﻬﺎ ﻧﻴﺰ ﺑﺼﻮﺭﺕ ﺃﺗﻢ ﻣﺎﺩﻭﻥ ﺃﺗﻢ ﻫﻢ ﺑﺎﺷﻨﺪ'ﺭﻭﺡ ﺩﺍﺭﻧﺪ' ﻭﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣﻞ ﻃ&= #65170;ﻴﻌﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺩﺭﻋﻠﻢ ﻓﻴ&= #65200;ﻳﻚ ﺟﺪﻳﺪ ﻭﺃﺗﻢ ﺷ&= #65256;ﺎﺳﻰ' ﺑﺨﻮﺑﻰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻫﺮ ﺃﺗﻤﻰ ﺭﺍ ﻣﻴﺒﻴﻨﻴﻢ.ﮐﻪ ﺣﺘﻰ ﻫﺮ ﮐﻮﺍﻧﺘﻮﻡ ﻧﻮﺭ'ﮐﻮﭼﮑﺘﺮ&#= 65267;ﻦ ﻣﻮﺟﻮﺩ ﺍﺯ ﻟﺤﺎﻅ ﺍﺣﺴﺎس ﻭ ﻋﻘﻞ ﺍﻧﺴﺎﻥ'ﺗﺮﮐﻴ&#= 65170;ﺎﺕ ﺩﺍﺧﻠﻰ ﺃﺗﻢ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﺟزء ﻭﮐﻞّ ﮐﻮﺍﻧﺘﻮﻡ ﻳﺎ ﻓﻮﺗﻮﻥ'ﺩﺭﺣﺎ&#= 65245;ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ ﻭ ﻃﺒﻴﻌﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭﺯﻣﺎﻧﻰ ﺍﺯ ﻧ&= #65198;ﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺟﻤﺎﺩ&#= 65263; ﻭﮔﻴﺎﻫﻰﻭﺣﻴ= 5262;ﺍﻧﻰ'ﺳﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﻣﻴﺂﻭﺭﻧﺪ. ﺗﺎ ﺑﺎ ﻋﻘﻞ ﻭ ﺗ= ;ﮑﺎﻣﻞ ﻧﻴﻤﻪ ﺍﺭﺍﺩﻯ ﮐﻪﺑﺼﻮﺭﺕ ﮐﻨ&#= 65176;ﺮﻝ ﻧﻔﺶ ﻭﺧﻮﻳﺸﺘ&#= 65254; ﺩﺍﺭﻯ ﺍﺳﺖ'ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﺎ= 5255;ﻨﺪ.ﻭ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ.ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ'ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﻫﻤﻪ ﻫﺴﺘﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺠﺰ ﻫﻤﻴﻦ ﺍﺭﻭﺍﺡ ﻧﺎﭘﻴ&#= 65194;ﺍﻯ ﻣﻮﺟﻮﺩﺍﺕ ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﺩﺭﺟﻬﺎﻥ ﻭﺟﻮ&#= 65193; ﻧﺪﺍﺭﺩ.ﻭﺗﻦ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺍ&= #65255;ﺒﻮﻫﻰ ﺍﺯ ﻫﻤﻴﻦ ﺃﺗﻤﻬﺎﻯ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣﻞ ﻫ&= #65204;ﺘﻨﺪ.ﭼﻪ ﺩﺭ ﺗﻦ ﺍﻧﺴﺎﻥ ﺑﺎﺷﻨﺪ ﻳﺎ ﻧﺒﺎﺷﺪ. ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﺑﺎﻋﻘ&#= 65246; ﻣﺎﺩﻯ ﻭﮐﺎﻓﻰ ﺑﺮﺍﻯ ﻣﻨﺼﻒ ﺑﻮﺩﻥ' ﺿﺮﻭﺭﻯ ﻭﻭﺍﺟﺐ ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ ﺑﺎﻳﺪ = ﺑﻤﻔﻬﻮﻡ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺎﻃﻨﻰ ﻣﻮﺟﻮﺩﻳّﺖ ﺧ= 5262;ﺩ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺧﻮﻳﺶ'ﻭﺗﺪﺑﻴ&#= 65198;ﺍﺕ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺧﻮﺩ ﺍﻧﺪﻳﺸﻪ &= #64400;ﻨﺪ.ﻭ ﺧﻮﺩﺭﺍ ﭼﻨﺪ ﭘﻠّﻪﺍﻯ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺗﮑﺎﻣﻞ'ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ ﻗﺮﺍﺭ ﺩﺍﺭﺩ'ﺑ&= #65166;ﻟﺎ ﺑﮑﺸﺪ.ﻋﺒﺮﺕ ﻋ&= #65240;ﻠﻰ ﺑﮕﻴﺮﺩ' ﻭ ﺍﺯ ﻋﻘﻞ ﻭﻋﻠﻢ ﻭﻓﻠﺴﻔﻪ ﻭﺗﺠﺎﺭﺏ ﺧﻮﺩ'&= #65193;ﺭ ﺳﻤﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﻳﺶﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65260;ﺮﻩ ﺑﮕﻴﺮﺩ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﺍﻟّﺎ ﻫﺮﮐس ﻧﺨﻮﺍﻫﺪ ﺑﺎﻟﺎﺑﺮﻭﺩ'ﻧ&#= 65194;ﺍﻧﺴﺘﻪ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺩﺍﺭﺩ ﺍﺯ ﭘﻠّﻪ ﻫﺎﻯ &= #65165;ﻳﻦ ﻧﺮﺩﺑﺎﻥ ﺑﭙﺎﺋﻴﻦ ﻣﻴﻠﻐﺰﺩ.ﭼﻮﻥ ﺍﻃﻔﺎﻝ ﻗﻬﻘﻬ&#= 65258; ﮐﻨﺎﻥ'ﺧﻮﺩﺭﺍ &= #65169;ﻌﻤﻖ ﺩﺭﻩ ﻧﻴﺴﺘﻰ ﻣﻴﺮﺳﺎﻧﻨﺪ.ﮐ&#= 65258; ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ ﺁﻥ ﺩﺭ ﮐﺎﺭﻣﺎ&= #65259;ﺎ' ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭ ﺣﺘﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﭘ&= #1615;ﺮ ﻋﺬﺍﺏ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﺗﻤﺎﻡ ﺩﺍﺳﺘﺎﻥ ﺧﻮﺍﺏ ﻭﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻭ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ ﻧﻮﺷﺘﻪ ﻫﺎﻯ ﺧﺴﺘﻪ ﮐﻨﻨﺪﻩ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ' ﺗﻨﻬﺎ ﺭﺳﺎﻧﺪﻥ ﺧﻮﺍ&#= 65255;ﻨﺪﻩ ﮔﺮﺍﻣﻰ ﺑﺎﻫﻤﻴّﺖ ﺳﻠ= 5262;ﻙ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ ﺑﻘﻴ&#= 65258; ﺑﺎ ﺧﻮﺩ ﺍﻧﺴﺎ&= #65253; ﺍﺳﺖ'ﻭﮐﻤﮑﻬﺎ&#= 65263; ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ' ﭘﺶ ﺍﺯ ﻫﻤّﺘﻬ&#= 65166;ﻯ ﺳﺎﻟک ﺨﻮﺍﻫﺪﺑﻮﺩ.ﻭ ﺑﺮﺍﻯ ﻋﺎﻗﻠﺎﻥ ﻳﻚ ﮐﻠﺎﻡ ﮐﺎﻓﻰ ﺍ&= #65203;ﺖ.ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻫﻤﺎﻥ (ﮐﻠﻤﻪ) ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 400;ﻠﺎﻡ ﺁﻧﻬﺎ ﺣﺘﻰ ﺍﺗّﻔﺎﻗﺎ ﻧﺎﺩﺭﺳﺖ ﮐﻠﺎﻡ ﺍﻟﻬﻰ ﺑﺎﺷﺪ.ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﺯ ﺳﺎﻟﻚ ﺍﺳﺖ.= ﮔﺎﻫﻰ ﺭؤﻳﺎﻫﺎﻯ ﺑﻬﺸﺘﻰ ﻭ ﺍﺻﻠﺎﺣﻰ ﺻﺎﻟﺤﻪ'ﻭﻳﺎ ﺭ&= #1572;ﻳﺎﻫﺎﻯ ﺻﺎﺩﻗﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﮐﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺳﻠﻮﮐﻰ ﺑﻮﺩﻩ ﻭ ﻫﺴﺘﻨﺪ'ﺑﺎ ﺧﺒﺮ ﺍﺯ ﺟﺰﺋﻴّﺎﺕ ﺯﻣ= 5166;ﻧﻬﺎﻯ ﺑﻌﺪﻯ ﺧﻮﺩ ﺑﻮﺩﻩ ﻭ ﻣﻴﺸﻮﻧﺪ.ﻭ ﺑﻌﻨﻮﺍﻥ ﻭﻋﺪﻩﻫﺎﻯ ﺑﻬﺸﺘﻰ ﺍﻟﻬﻰ'ﻭ ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍﻥ ﻫﺮﻳ&#= 65242; ﺍﺯ ﺗﺠﻠّﻴﺎﺕ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﺳﺖ. ﮐﻪ ﻫﺮﻳﻚ ﺍﺯ ﺍﻳﻦ ﺗﺠﻠّﻴﺎﺕ ﺩﻳﺪﺍﺭ ﻳﮑﻰ ﺍﻭﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺷﻬﻮﺩﻯ ﺩﺭ ﺭؤﻳﺎ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫﺮ ﺟﻬﺎﻥ ﺍﻟﻬﻰ'ﻧﻮﻉ ﺑﺮﺗﺮﻯ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑﺮﺗﺮ'ﭼﻮﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﻨﺪ. <o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻭ ﻫﺮ ﺭؤﻳﺎﺋﻰ ﻧﺴﺒﺖ ﺑﺼﺤﻨﻪ ﻧﻤﺎﻳﺶ ﺳﻤﺒﻮﻟﻴﻚ ﺷﻬ&#= 65262;ﺩﻯ ﻗﺒﻠﻰ ﺑﻘﻮﻝ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 344;ﻴﺎﻣﺒﺮ' ﭘﺎﻧﺼﺪ ﺳﺎﻝ ﻓﺎﺻﻠﻪ ﺍﺳﺖ' ﮐ= ﻪ ﺗﻚ ﺗﺎﺯ ﻭﺳﻮﺍﺭ ﮐﺎﺭﻯ ﺑﺪﻭﻥ ﻟﺤﻈﻪﺍﻯ ﺍﺳﺘﺮﺍﺣﺖ'ﺍﻳ&#= 65254; ﻓﺎﺻﻠﻪ ﺭﺍ ﻃﻰ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺑﻴ&= #65166;ﻧﻰ ﺳﻤﺒﻮﻟﻴﻚ ﺍﺯ ﻓﺎﺻﻠﻪ ﻋﻘﻠﻬﺎﻯ ﺁﻧﺎﻥ ﺍﺳﺖ.ﮐﻪ ﻣﺎ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﮐﻪ ﻋﻘﻞ ﻫﺮ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺴﺒﺖ ﺑﻔﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻗﺒﻠﻰ'ﺑﺎ ﺻﺪﻫ&= #65166; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65268;ﺮﻭﻣﻨﺪ ﺗﺮ ﻓﺎﺻﻠﻪ ﺩﺍﺭﺩ. ﻭﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮق ﺒﺸﺮ&#= 65263; ﻣﻬﺪﻭﻳﺎﻥ ﻭﺍﺻﻞ ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺭﺍ'ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﻣﻴﻠﻴﻮﻧﻬ&#= 65166; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﮔ&= #65236;ﺖ.ﺍﮔﺮ ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮ&#= 65165;ﻣﻰ ﺗﺄﻳﻴﺪ ﺍﻳﻦ ﺗﻮﺻﻴﻒ ﻭﻣﻘﺎﻳﺴﻪﻫﺎ ﺭﺍ ﺑﻨﻤﺎﻳﺪ' ﻣ= ﻴﺘﻮﺍﻧﺪ ﺑﺄﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﻣﺮﻭﺯ ﺧﻮﺩ ﺑﺮﺳﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺭﺳﻴﺪﻥ ﺑﻌﻈﻤﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﺣﻮﺍﻟﻰ ﻭﻧﻮﻋﻰ ﻭ ﺗﻤﺪﻧﻬﺎ ﻭﺍﺧ&#= 65248;ﺎﻕ ﻫﺎ ﻭ ﺻﻔﺎﺕ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺑﺮﺍ&= #65263; ﻣثاﻝ ﻧﻴﺰ ﮔﻔﺘﻪ ﻣﺤﻤﺪ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ' ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻭﺍﺻﻞ ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ ﻧﻮﺭ ﺑﺪﺭ ﻣﻨﻴﺮ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗ&#= 65166;ﺋﻢ'ﺍﻳﻦ ﻣﮋﺩﻩ ﺍﻟﻬﻰ ﺩﺭ ﺭؤﻳﺎ ﻣﻴﺮﺳﺪ'ﮐﻪﻭﻯ ﭼﻮﻥ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺧﺪﺍ ﺷﺪﻩ'ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ. = ﻭﻣﺤﻤﺪ ﺯﻧﺪﻩﺍﻯ ﺑﺮﺍﻯ ﺗﻮﺳّﻞ &#= 65227;ﺒﺎﺩﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴﮕﺮﺩﺩ. = ﮐﻪ ﺍﻳﻦ ﺭﺳﻮﻟﺎﻥ ﺑﺎ ﺷﻬﻮﺩ ﻫﻔﺘ&= #65250; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩﺭ ﺩﻭﻣﺮﺣﻠﻪ'ﮐﻪ &= #65239;ﺒﻠﺎ ﺗﻮﺻﻴﻒ ﺗﺠﺮﺑ&#= 65258; ﺧﻮﺩﺭﺍ ﮔﻔﺘﻪ&#= 65165;ﻡ'ﺍﻳﻦ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ.ﮔﻮ&#= 65163;ﻰ ﺭﻭح اﻟﻘﺪﺵ ﺩ= 5197; ﺷﺎﻫﺪ ' ﺗﻮﻟﺪ ﺍ= ;ﻧﺴﺎﻧﻰ ﺩﺭ ﺟﻬﺎﻥ ﻳﺎﻓﺘﻪ. ﮐﻪ ﻣﺎ= <span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﺯ(ﺗﻮﻟﺪ ﺩﻭﻡ) ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺨﻠﻖ &= #65251;ﻴﮕﻮﺋﻴﻢ.ﺯﻳ= 5198;ﺍ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻣﺸﻬﻮﺩ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﻭﺍﻳﻦ ﻣ&= #64395;ﺩﻩ ﻫﺎ ﺩﺭ ﺳﻄﻮﺡ ﻣ= ﺨﺘﻠﻒ ﺩﺭ ﻣﺮﺍﺣﻞ ﻣﺘ&= #65236;ﺎﻭﺕ' ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﭘﻴﮕﻴﺮ ﺗﮑﺎﻣﻠﺎﺕ ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﺩﺭ ﺭؤﻳﺎ ﻣﻴﺮﺳﺪ.ﮐﻪ ﻣﺎ ﺍﺯ (ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ) ﻫﻤﻴﻦ ﻭﺍﮊﻩﺭﺍﻣﻴﮕ= 5262;ﺋﻴﻢ.ﮐﻪ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺎ ﻣﻘﺎﻡ ﺍﻟﻬ&= #65264; ﻣﺼﻄﻔﻮﻯ'ﻳﻌﻨ&#= 65264; ﺗﺼﻔﻴﻪ ﻋﻤﻴﻖ ﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 65252;ﻮﺩﻩ'ﻭ ﻣﻮﺭﺩ ﺍﺻﻄﻔﺎ ﻭﺑﺮﮔﺰﻳﺪﮔﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺷﺪﻩﺍﻧﺪ ﮔﺮﭼ&#= 65258; ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ' ﻫﻤﻴﺸﻪ<= /span><span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۳۱۳ ﻧﻔﺮ ﺯﻧﺪﻩ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ. = ﻭ ﻫﻤﻪ ﻣﻮﺭﺩ ﺍﺻﻄﻔﺎﻯ ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ ﻋﻨﻮﺍﻥ (ﺣﺴﻴﻨ&= #65264;) ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ<span lang=3DFA dir= =3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺭﺍ ﺩﺍﺭﻧﺪ. ﻫﻤﻴﺸﻪ ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ' ﮐﻪ ﺧﻮﺑﻰ ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ'ﻭ ﺑﻘﻮﻝ ﺁﻧﭽﻪ ﺧﻮﺑﺎﻥ ﻫﻤﻪ ﺩﺍﺭﻧﺪ' ﺍﻭ ﺑﺘﻨﻬﺎﺋﻰ ﺩﺍﺭﺩ'ﺑﻌﻨﻮﺍ&#= 65253; ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺯﻧﺪﻩ ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺷﻬﻮﺩ ﺩﻭﻡ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ ﺑﺪﻳﺪﺍﺭ ﺁﻥ ﻣﻴﺮﺳﻨﺪ.ﻭﺻﺎ&#= 65187;ﺐ ﻣﻘﺎﻡ (ﺣَﺴَﻨ= 5264;) ﭘﻨﺞ ﺗﻦ ﺁﻟﻌﺒﺎ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﺣﺪﻳث ﮐﺴﺎ' ﺗﻮ&= #65211;ﻴﻒ ﺁﻧﺎﻥ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﮐﺮﺩﻩ'ﮐﻪ ﺟﺪﺍﮔﺎﻧﻪ ﻧﻴ&#= 65200; ﺗﻔﺴﻴﺮ ﺳﻠﻮﮐﻰ ﺁﻧﺮﺍ ﻧﻤﻮﺩﻩﺍﻡ. ﻭﭼﻮﻥ ﺍﻳﻦ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﻫﻤﻴﺸﻪ ﻏﺎﻳﺐ'&= #65193;ﺭﻣﺠﻤﻮﻋﻪ ﮐﺎﻣﻠﺎﻥ اﻣﺎﻡ ﺩﻭﺍﺯﺩ= 5259;ﻢ ﺍﺳﺖ' ﮐﻪ ﺍﻣﺎﻡ ﺣﺴﻦ ﻋﺴﮑﺮﻯ ﻧﻤﺎﻳﺶ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺗﻮﻟﺪ ﺍﻭﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ'&= #65261; ﺗﻤﺎﻣﻰ ﺍﻣﺎﻣﺎﻥ ﺯﻣﺎ&#= 65253; ﺣﺴﻨﻰ ﻫﺴﺘﻨﺪ' ﮐﻪ ﭼﻮﻥ ﻭﻓﺎﺕ ﮐﻨﻨﺪ'ﻏﻴﺒﺖ ﮐ&= #65170;ﺮﺍﻯ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﺁﻏﺎﺯ ﻏﻴﺒﺖ ﺻ&= #65232;ﺮﺍﻯ ﺟﺎﻧﺸﻴﻦ. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻳﮑﻰ ﺍﺯ ﺑﻴﻦ ﮐﺎﻣﻠ&= #65166;ﻥ ﺯﻧﺪﻩ ﺣﺴﻴﻨﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻴﮑﻨﺪ.ﮐﻪ(ﺍﻧ&= #65176;ﺨﺎﺏ) ﻣﻘﺎﻣﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ (ﺍﺻﻄﻔﺎ)ﻭ ﻫﺮﺩﻭ ﻣﻘﺎﻣﺎت ﺒﺎﻟﺎﺗﺮ ﺍﺯ (ﺍﺭﺗﻀﺎﻯ)ﺍﻟﻬ&= #65264; ﺩﺭﺷﺎﻫﺪﺍﻥ ﺷﻬﻮﺩ ﻣﺮﺗﻀﻮﻯ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺿﻤﻨﺎ ﻳﻚ ﺳﺎﻟﻚ ﮐﺎﻣﻞ ﺩ&= #65267;ﮕﺮﻯ'ﺑﺎﺯﮔﺸ= 5176;ﻦ ﺑﺨﻠﻖ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺷﻤﺎﺭﻩ ﺳﻤﺒﻮﻟﻴﻚ ﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺭﺍ ﺗﮑﻤﻴﻞ ﮐﻨ&= #65194;.ﻭﻫﺮ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ ﺣﺴﻴﻨﻰ ﻫﻨﺮﻫ&#= 65166; ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ ﻭﮐﺮﺍﻣﺎﺕ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. ﮐﻪﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﮐﺮﺍﻣﺎﺕ ﻭ ﺻﻔﺎﺕ ﻭﻫﻨﺮ ﻭﻧﻴﺮﻭﻫﺎﻯ ﺗﺼﺮﻓّﻰ ﺧﺎﺹ &#= 65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﭘﺶ ﻫﺮ ﮐﺎﻣﻠﻰ ﻣﻨﺎﺳ&#= 65168; ﺗﺮﺑﻴﺖ ﺍﻟﻬﻰ ﺑﺮﺧﻰ ﺍﺯ ﻣﺴﺘﻌﺪﺍﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺳﺎﻟﮑﺎﻥ ﺭﺳﻴﺪﻩ ﺑﺼﻮﺭﺕ ( ﺩﺭ ﺣﺠﺎﺏ ﻧﻮﺭ ﻣﺮ&= #65175;ﻀﻮﻯ) ﭼﻬﺎﺭﻡ ﺍﺳﺖ'ﮐﻪ ﺷﺎﻧس ﺩﻳﺪﺍﺭ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﺩ&= #65165;ﺭﺩ.ﺗﺎ ﮐﺎﻧﺪﻳﺪﺍﺗﻮ= 5197;ﻯ ﻳﻚ ﺷﺎﻫﺪ ﻣﺼﻄﻔﻮﻯ ﺑﺨﺪﺍﻭﻧﺪ ﺭﺣ&#= 65252;ﺎﻥ ﮐﻪ(ﺗﺰﮐﻴﻪ ﻳﺎ ﺗﺬﮐﻴﻪ) ﻣﻴﮕﻮ&= #65267;ﻨﺪ.ﺁﻧﮕﺎﻩ ﺑﻤﺸﻴّﺖ ﻭﻳﮋ= 5257; ﺭﺏّ ﺭﺣﻤﺎﻥ'ﺑ&#= 65166; ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ'ﻫﻢ ﺍﮐﻨﻮﻥ ﺍﻳﻦ ﺳ&= #65166;ﻟﻚ ﻣﻮﻓﻖ ﺑﺪﻳﺪﺍ&#= 65197; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺸﻮﺩ. ﻭ ﺍﺯ ﺻﺪ ﺷﺎﻫﺪ ﺭﻭﺡ ﺍﻟﻘﺪس ﻳﮑﻰ ﻫﻢ ﺑﺎﺭﺍﺩﻩ ﻭﻣﺸﻴّﺖ ﻭﻳﮋﻩ ﺍﻟﻬﻰ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺑﺮﺧﻰ ﻧﻴﺰ ﺍﺯ ﺧﻮﺍﺏ = ﻣﺮﮒ ﺑﻴﺪﺍﺭ ﻣﻴﺸﻮﻧﺪ'ﻭﻟﻰ ﻣﺄﻣﻮﺭﻳّﺖ ﻭ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺍﺻﻄﻠﺎﺣﺎ ﻋﺮﻓﺎﻯ ﺑﻬﻠﻮ&#= 65245; ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭﺣﮑﻤﺘﻬﺎﻯ ﻋﻘﻠﻰ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ ﻭﻧﻤﻴﺘﻮﺍﻧﻨ= 5194; ﮐﺴﻰ ﺭﺍ ﺗﺮﺑﻴﺖ ﺍﻟﻬﻰ ﮐﻨﻨﺪ.ﻭﻳﺎ ﻭﺳﻴﻠﻪ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263; ﺳﺎﻟﮑﻰ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ.ﮔﺮﭼﻪ ﭘﻴﺎﻣﺒﺮ ﮔﻔﺘﻪ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﻧﻔﺮ ﺷﻤﺎ'ﮐﻪ ﺑﺪﻗّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻴ&#= 65194;' ﺗﻨﻬﺎ ﻳﮑﻰ ﺑﺮﻭﺣﺎﻟﻘﺪﺵ ﻗﺎﺋﻢ ﻣﻴﺮﺳﺪ.&= #64404;ﺮﭼﻪ ﭘﺶﺍﺯ ﻣﺮﮒ ﻗﻄﻌﻰ ﺑﺪﻳﺪﺍﺭ ﻗﺎﺋﻢ ﻣﻴﺮﺳﺪ. = ﻭﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ ﻫﻔﺖ ﻫﺰﺍﺭﺳﺎﻝ ﻳﺎ ﮐﻤﺘﺮ ﺧﻮﺩﺭﺍ ﻣﻴﮕﺬﺭﺍﻧﺪ. ﻭ ﺷﻬﻮﺩ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻣﺼﻄﻔﻮ= 5263; ﺑﺮﺣﺴﺐ ﺗﺠﺮﺑ&#= 65258; ﺳﻠﻮﮐﻰ ﺍﻳﻦ ﻧ&= #65262;ﻳﺴﻨﺪﻩ'ﺗﻨﻬ= 5166; ﺗﻌﻠﻴﻢ ﻣﺮﮒ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ. ﮐ= ;ﻪ ﻫﻔﺖ ﺑﺎﺭ ﺩﺭ ﺭؤﻳﺎﻫﺎ ﺩﺳﺘﻮﺭ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺑ&= #65198;ﺍﻯ ﻣﺮﮒ ﻓﻮﺭﻯ ﺍﺟ&= #65198;ﺍ ﮐﺮﺩﻡ'ﮐﻪ ﺍﺣﻮﺍﻟﻰ ﺷﺒﻴ&#= 65258; ﺑﺮﻕ ﮔﺮﻓﺘﮕﻰ ﺩﺍﺷﺖ.ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﻏﻴﺮ ﺷﺎﻳﺴﺘﮕﺎﻥ ﺍﺯ ﺧﻮﺍﺏ ﺑﻴﺪ&= #65165;ﺭ ﻣﻴﺸﻮﻧﺪ.ﻭﻳﻚ ﺑﺎﺭ ﺩﻭﺑﺎﺭ ﺍﻳﻦ ﺩﺳﺘﻮﺭﻣ&#= 65240;ﺎﻡ ﻣﺼﻄﻔﻮﻯ ﺭﺍ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﻧﺠﺎﻡ ﺩﺍﺩﻡ.ﺁﻧﮕﺎﻩ ﺩﺭ ﺭؤﻳﺎﻯ ﻃﻮ&#= 65247;ﺎﻧﻰ ﺑﺎ ﺩﺍﻧﺴﺘﻦ ﺭ&= #65235;ﺘﻦ ﺑﺴﻮﻯ ﻣﺮﮒ' ﺍﺯ ﺑﻴﻦ ﻫﺰﺍﺭﺍﻥ ﺗﻤﺎﺷﺎﭼﻰ ﻣﺘﺄثر'ﺍﻳﻦ ﻣ= 5198;ﮒ ﺭﺍ ﺗﺠﺮﺑﻪ ﮐﺮﺩﻡ ﻭﺷﺮﺡﺑﻴﺸﺘﺮ= 5263; ﺭﺍ ﻗﺒﻠﺎ ﺩﺍﺩ&= #65257;ﺍﻡ ﮐﻪ ﺩﺭ ﻗﺒﺮﻯ ﻭﺳﻂ ﻣﺤﻮﻃﻪ ﻭﺳﻴﻌﻰ ﺑﺎ ﮔﻨ&= #65170;ﺪ ﺑﻠﻨﺪ ﭘﻨﺠﺎﻩ ﻣﺘﺮﻯ ﺑﺎﻟﺎﻯ ﺳﺮ'ﻭﺭﻭﺯﻧﻪ ﺁ&= #65253; ﭼﺸﻤﻰ ﻧﻴﺰ ﻧﺎ&= #65223;ﺮ ﻣﻦ ﺑﻮﺩ. ﻭﻟﻰ ﺑﺎﺯ ﻟﺤﻈﻪ ﻗﻄﻌﻰ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻣﺮﮒ ﺭﺍ ﺑﻴﺎﺩ ﻧﺪﺍﺭﻡ'ﮐﻪ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻥ ﻣﻘﺒﺮﻩ ﻋﻈﻴﻢ &= #65203;ﻨﮕﻰ'ﭼﻮﻥ ﺁثاﺭ ﺑﺎﺳﺘﺎA= 255;ﻰ ﻳﻮﻧﺎﻧﻴﺎﻥ ﻭﺭﻭﻣﻴﺎﻥﺒﻮ= 5193;' ﺩﺳﺖ ﺩﺭﺩﺳﺖﻫ&#= 65252;ﺰﺍﺩ ﺧﻮﺩ ﺩﺍﺷﺘﻢ.ﮐﻪ ﻣﻦ ﺭﻭﻯ ﺯﻣﻴﻦ ﻋﻤﻮﺩﻯ ﺭﺍﻩ ﻣﻴﺮﻓﺘﻢ'ﻭ ﻫﻤﺰﺍﺩ ﮐﻮﭼﮑﺘﺮ' ﮐﻪ ﭼﻮﻥ ﺃﺑﺮ ﺑﻮﺩ' ﺍﻓﻘﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺯﻣﻴﻦ ﺣﺮﮐﺖ ﺑﺎ ﻣﻦ ﺩﺍﺷﺖ. ﺑﺎﭘﻮﺯﺵ ﺍﺯ ﺷﺮﺡ ﺣﺎﻝ ﺧﻮﺩ.ﺑﺮﺍﻯ ﺍﻳﻦ ﮔﻔﺘﻢ'ﮐﻪ ﻫﺮﭼﻪ ﻣﻴﮕﻮﻳﻢ ﺍﺯ ﻣﺤﻞ ﺗﺠﺮﺑﻪ ﺧﻮﺩ ﻣﻴﮕﻮﻳﻢ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻭ ﻧﻴﺰ ﺩﺭ ﺩﺍﺳﺘﺎﻥ ﻳﻮﺳﻒ ﭘﻴﺎﻣﺒ&#= 65198; ﻣﺼﺮﻯ ﺍﺳﺖ'ﮐﻪ ﻗﺮﺁﻥ ﻤﻴﮕﻮﻳﺪ( ﻟﻘﺪ = ﺻﺪﻕ ﺍﻟﻠﻪ ﺭﺳﻮﻝ ﺍﻟﺮؤﻳﺎ)ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺗﺼﺪﻳﻖ ﻭﺗﺤﻘ&#= 1617;ﻖ ﺗﻔﺴﻴﺮ ﺭؤﻳﺎﻯ ﻳﻌﻘﻮﺏﮐﺮﺩ ﺧﻮﺩ ﻳﻮﺳﻒ'ﺗﻔ&= #65204;ﻴﺮ ﺭؤﻳﺎﻯ ﻓﺮﻋﻮﻥ ﺭﺍ ﻧﻤﻮﺩ.ﮐﻪﺗﺼﺪ&#= 65267;ق اﻟﻬﻰ'ﺗﻀﻤﻴﻦ ﺑﺪﻭﻥ ﺑﺎﺯﮔﺸﺖ ﺍﺯ ﻭﻯ'ﺑﺮﺍﻯ ﻫﻤﻪ ﺳﺎﻟﮑﺎﻥ ﻭﺍﺻﻠﺎﻥ ﺑﻤﺮﺍﺣﻞ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻧﻬﺎ&= #65267;ﺖ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭﺍﺟﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻳﺎ ﺁﻧﭽﻪ ﺩﻭﺑﺎﺭ&#= 65257; ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻟﻮﻁ ﺁﻣﺪﻩ'ﮐﻪ = ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟﻬﻰ ﺑﺂﻧﻬﺎ ﺧﺒﺮ ﺗﻮﻟﺪ ﺍﻭﻟﺎﺩ ﺑﺮﺍﻯ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺍﺩﻧﺪ. ﮐﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺯﻧﺶ ﻣﻴﮕﻔﺘ&#= 65256;ﺪ' ﻣﺎﮐﻪ ﭘﻴﺮﻭ ﻋﻘﻴﻢ ﻫﺴﺘﻴﻢ.ﺯﻳﺮﺍ ﺍﻳﻦ ﺩﺭﺭؤﻳﺎ= 5263; ﺍﺑﺮﺍﻫﻴﻢ ﺑﻮﺩ'ﮐﻪ ﺩﻭﻧﻔﺮ ﺍﺯ ﺳﺎﻟﮑﺎﻧﺶﺍﺳ= 5188;ﺎﻕ ﻭﻳﻌﻘﻮﺏ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸﺘﻨﺪ.ﮐ&#= 65258;ﺍﺯ(ﺍﻭﻟﺎﺩ ﺍﻟﻬﻰ)ﺍﺑﺮﺍﻫ&#= 65268;ﻢ ﺷﺪﻧﺪ. ﻧﻪ ﺍﻳﻨﮑﻪ ﭘﻴﺎﻣ&#= 65170;ﺮﺍﻥ ﺣﺘﻤﺎ ﻓﺮﺯﻧﺪ&#= 65165;ﻥ ﭘﻴﺎﻣﺒﺮ ﺑﺎﻳﺪ ﺑﺎﺷﻨﺪ.ﮐﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻮ&#= 65193;'ﻭ ﻣﺤﻤﺪ ﻧﻴﺰ ﻧﺒﻮﺩ. ﻭ ﺩﺭﺑﺎﺭﻩ ﻣﺴﻴﺢ ﻧﻴﺰ'ﺍﻭ&= #65197;ﺍ ﺑﺪﻭﻥ ﭘﺪﺭ ﻣﻴﮕﻮﻳﻨﺪ'ﮐﻪ &= #65259;ﻤﺎﻥ ﻳﺤﻴﻰ ﺑﻦ ﺯﮐﺮﻳّﺎ ﺑﻮﺩ.ﮐﻪ ﻗﺒﻞ ﺍﺯﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻣﺴﻴﺢ<sp= an dir=3DLTR><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>'<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 400;ﻪ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺳﻰ ﺳﺎﻟﮕﻰ ﻳﺎﻓﺖ'ﮐﺸﺘﻪ ﺷﺪﻩ ﺑﻮﺩ. ﻭ ﻳﺎ ﻭﻋﺪﻩ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻭﺍﮊﮔﻮ&#= 65255;ﻰ ﺳﺪﻳﻤﺸﻬﺮ ﻓﺎﺳﺪ ﻗﻮم ﻠﻮﻁ ﮐﻪ ﺗﺤﻘّﻖ ﻳﺎﻓﺖ'&#= 65261;ﺩﺭ ﻭﺍﻗﻊ ﻣﺎﺩﻯ' ﺳﺎﻟﮑﺎﻥ ﻓﺎﺳ&#= 65194; ﺍﻭ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺭﻓﺘﻨﺪ.ﻭﻭﺍﮊ&#= 64404;ﻮﻧﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ'ﺑﻴﻚ ﮊﻥ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﻧﺴﺦ ﻳﺎﻓﺘ&= #65256;ﺪ.ﻫﻤﻴﺸﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻭﻋﺪﻩ ﺩﻳﺪﺍﺭﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺩﺭ ﺭؤﻳﺎ ﺩﺍﺩﻩ ﻭﻣﻴﺪﻫﻨﺪ.ﭘس ﺍﻫﻤﻴّﺖ ﺭؤﻳA= 166; ﺩﺭ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺑﺨﻮﺑﻰ &= #65197;ﻭﺷﻦ ﻣﻴﺸﻮﺩ.ﻭﻳﺎ ﺩﺍﺳﺘﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ'ﮐﻪ &= #65251;ﻴﺒﺎﻳﺴﺖ ﻓﺮﺯﻧﺪ ﺧﻮﺩ ﺍﺳﻤﺎﻋﻴﻞ ﺭﺍ ﺳﺮ ﺑﺒﺮﺩ. ﮐﻪ ﺍﺳﻤﺎﻋﻴﻞ ﺳﻤﻮﺋﻴﻞ ﺻﺎﺣﺐ(ﺍﺳﻤاء الله) ﺷﻬﻮﺩﻯ ﺩﺭ ﻳﻚ ﻳﻮﻡ ﺍﻟﻠﻪ ﺷﻬﻮﺩﻯ' ﺣﺎﺿﺮ ﺑﺎﻳﻦ ﻣﺮﮒ ﻗﺒل اﺯ ﻣﺮﮒ ﺧﻮﺩ ﺷﺪ.ﻭ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺰ ﮔﻮﺳﻔﻨﺪﻯ ﺭﺍ &= #65239;ﺮﺑﺎﻧﻰ ﻓﺮﺳﺘﺎﺩ. ﺗﻤﺎﻡ ﻣﺎﺟﺮﺍ &= #65193;ﺭ ﺭؤﻳﺎﻯ ﭘﻴﺮ ﻭ ﺳﺎﻟﻚ ﺍﻭ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭﺗﻤﺎﻡ ﻣﻌﺠﺰﺍﺕ ﭘﻴﺎ&#= 65251;ﺒﺮﺍﻥ' ﭼﻮﻥ ﺷﮑﺎﻑ ﺩﺭﻳﺎ ﺑﻮﺳﻴﻠﻪ ﻣﻮﺳﻰ'ﻳﺎ ﺍﺣﻴ&= #65166;ﻯ ﻣﺮﺩﻩ ﻭ ﺑﻴﻨﺎ ﮐﺮﺩﻥ ﻧﺎﺑﻴﻨ&#= 65166; ﺩﺭ ﻣﻮﺭﺩ ﻣﺴﻴ&= #65186;'ﺗﻤﺎﻣﺎ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺳﺎﻟﮑﺎﻥ ﺁﻧﻬﺎ ﺑﻮﺩﻩ ﺍﺳﺖ.ﺯﻳﺮﺍﺑﺮ&#= 65165;ﻯ ﺁﻧﻬﺎ ﺣﻘﻴﻘﺖ &= #65169;ﺮﺗﺮ ﺍﺯﻭﺍﻗﻌﻴّﺎA= 173; ﻣﺎﺩﻯ ﺩﺍﺭﺩ.ﻭﺍﮔﺮ ﺑﺮﺩﺍﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ ﺍﻓﺴﺎﻧﻪ ﻫﺎﻯ ﺗﺎﺭﻳﺨﻰ ﺃﻧﺒﻴﺎ ﺻﻮﺭﺕ ﻧﮕﻴﺮﺩ' ﻫﻤﻴﻦ = ﺑﻰ ﺍﻳﻤﺎﻧﻰ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪﻯ ﺭﺍ ﺳﺒﺐ ﺷﺪﻩ ﻭﻣﻴﺸﻮﺩ.ﺍﮔﺮ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎﺳﻤﺎﻋﻴﻞ ﻣ&#= 65268;ﮕﻮﻳﺪ' ﻣﻴﺨﻮﺍﻫﻢ ﺗﻮﺭﺍ ﺳﺮ ﺑﺒﺮﻡ'ﻧﻈﺮﺕ ﭼ&= #65268;ﺴﺖ؟ﻳﻌﻨﻰ ﺍﻳﻦ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺳﺎﻟﻚ'ﺑﺎﻳﺪ ﺩﺍﻭﻃﻠﺒﺎﻧﻪ ﻭ ﻋﺎﺷﻘﺎﻧﻪ'ﺑ&= #65240;ﺼﺪ ﺩﻳﺪﺍﺭﺍﻟﻬﻰ ﮐﻪ ﻣﻬﻤﺘﺮ ﺍﺯ ﺟﺎﻥ ﺑﺸﺮﻯ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ ﺍﻧﺠﺎﻡ ﺑﮕﻴﺮﺩ. ﺍﺑﺮﺍﻫﻴﻢ ﺑﺮ&#= 65259;ﻤﻥﺎﺳﺖ'ﻭ ﺍﺳﻤﺎﻋﻴﻞ ﺍﺳﻤﺎٴﺎﻟﻠﻪA= 197;ﺍ ﺩﺍﺭﺩ.ﮐﻪ ﻳﻮﻧﺎﻧﻴﺎﻥ ﻧﺎﻣﻬﺎﻯ ﺍﻟﻬﻰ'ﻭ ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ ﻳﺎ ﻧﺎﻣﻮس ﻣﻴﮕﻔﺘﻨﺪ'ﮐﻪ &= #65259;ﻨﻮﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺮﺍﻯ ﻣﺮﺍﺳم عباﺩﻯ'ﻋﻨﻮﺍʌ= 53; ﻧﻤﺎﺯ ﻣﻰ ﮔﻮﻳﻨﺪ. ﮐﻪ ﻫﻤﺎﻥ ﻧﺎﻣﻮس ﺍﺳﺖ.ﭼﻮﻥ ﻧﻤﺎﺯ ﺳﺎﻟﻚ ﺍﮔﺮ ﺗﻮﺟّﻪ ﺑ&#= 65212;ﻮﺭﺕ ﺩﺭ ﺗﺨﻴّﻞ ﭘﻴ&#= 65198; ﺍﻟﻬﻰ ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ' ﮐﻪ ﻭﺳﻴﻠﻪﺍﻯ ﺍﻟ&#= 65260;ﻰ ﺍﻭ ﺍﺳﺖ' ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻫﻴﭻ ﺩﻋﺎ ﻭ ﻋﺒﺎﺩﺗ&= #65264; ﺑﺨﺪﺍﻭﻧﺪ ﻧﻤ&#= 65268;ﺮﺳﺪ. ﮐﻪ ﺑﺼﻮﺭﺕ ﺩﻋ&= #65166; ﮐﻨﻨﺪﻩ ﮐﻮﺑﻴﺪﻩﺑﺎ ﻗﻬﺮ ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ.ﭼﻮﻥ ﺷﺮﻙ ﮐﺮﺩﻩ'ﻧﺪ&= #65165;ﻧﺴﺘﻪ ﺁﺧﻮﻧﺪ ﭘﺮﺳﺘﻰ ﮐﺮﺩﻩﺍﺳﺖ. ﮐﻪ = ﺍﻳﻦ ﻧﻤﺎﺯﻫﺎﻯ ﻏﻴﺮ ﺍﻟﻬﻰ ﺭﺍ ﺗﻌﻠﻴﻢ ﺑﭙﻴﺮﻭﺍﻥ ﻓﺮﻳﺐ ﺧﻮﺭﺩﻩ ﻭ ﺟﺎﻫﻞ ﺧﻮﺩ ﻣ= ﻴﺪﻫﻨﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> ﻭ ﻓﻠﺴﻔﻪ ﻣ= ;ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ' ﺑﻌﻨﻮﺍﻥ ﺳﺨﺖ ﺗﺮﻳﻦ ﻭﺁﺧﺮﻳﻦ ﺁﺯﻣﺎﻳﺶ ﺍﻟﻬﻰ ﺍﺯ ﺳﺎﻟﮑﺎﻥ'ﭼﻮﻥ ﺑﺎﻳﺪ ﺭﻭﺡ ﺳﺎﻟﻚ ﺑﻨﻮﻉ ﺑﺎﻟﺎﺗﺮﺗﻮﻟ= 5194; ﺑﻬﺸﺘﻰ ﺑﻬﺘﺮﻯ ﻧﻤﺎﻳ&#= 65194;' ﭘس ﺑﺎﻳﺪ ﺍﺯ ﻧﻮﻉ ﺣﻘﻴﺮ ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﻴ&= #65198;ﻭﻥ ﺑﺮﻭﺩ.ﻭﺍﻟّﺎ ﻋﺪﻡ ﺍﺟﺮﺍﻯ ﺩ&= #65203;ﺘﻮﺭ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮ&#= 65263; ﺑﺮﺍﻯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺩﺭ ﺭؤﻳﺎ'ﺳﺮﻧ&#= 65262;ﺷﺖ ﺣﻘﻴﺮﺗﺮ ﺍﺯ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺪﺩﻳﻨﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻭﺍﻟّﺎ ﺑﻘﻮﻝ ﻗﺮﺁﻥ' ﻫﺮﺷﺐ ﮐﻪ ﻣﻴﺨﻮﺍﺑﻴﺪ ﻣﻴﻤﻴﺮﻳﺪ'ﭼﻮ&#= 65253; ﺑﻴﺪﺍﺭ ﻣﻴﺸﻮﻳﺪ ﺯﻧﺪ&#= 65257; ﻣﻴﮕﺮﺩﻳﺪ.ﻭ ﻣﺮﺩﮔﺎﻥ ﻧﻴﺰ ﺧﻮﺩﺭﺍ' ﺳﺨﺖ ﻧ= ﻴﺎﺯ ﺑﺨﻮﺍﺏ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ ﺑﺎ ﻋﻠﺎﻗﻪ ﺯﻳ&= #65166;ﺩﻯ ﺑﺨﻮﺍﺏ ﻣﻴﺮﻭﻧﺪ.ﮐﻪ ﻫ&= #65236;ﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺑﻴﺪﺍﺭ ﺍﺯ ﺭﺣﻢ ﻣﺎﺩﻯ ﻣﻴﮕﺮﺩﻧﺪ. ﻭﻳﺎ ﺑﺎﺯﮔﺸﺘ&#= 64405;ﺎﻥ ﺑﺨﻠﻖ'ﮐﻪ ﺍﺯ ﺩﻳﺪ ﺩﻳﮕﺮﺍﻥﭽﻮﻥ ﺧﻮﺍﺏ ﻫﻤﻪ ﺷﺒﻬﺎﻯ ﺍﻭ ﺑﻴ&= #65194;ﺍﺭ ﺷﺪﻩ ﺍﺳﺖ ﻭﺧﻮﺍﺏ ﻣﺮﮒ ﺍﺭﺍﺩﻯ ﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﺩﻳﺪﻩ.ﮐﻪ ﺍﮔﺮ ﺳﺎﻟﻚ ﺟﺎﻥ ﺷﻴﺮﻳﻦ ﺑﺸﺮﻯ ﺭﺍ ﻧﺪﻫﺪ ﮐﻪ ﺑﺠﺎﻧﺎﻥ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﻤﻴﺮﺳﺪ.ﺣﺘﻤﺎ ﺍﺯ ﭼﻨﻴﻦ ﺭؤﻳﺎﻫﺎﻯ ﻫﻮﻟﻨﺎﻙ ﺑﺮﺍﻯﮑﺴﻰ'ﺍﺯ ﺧﻮﺍﺏ ﻣﻰ ﺟﻬﺪ ﮐﻪ ﻣﻮﺭﺩ ﻧﮑﻮ&= #65259;ﺶ ﭘﻴﺮﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺗﺎﺑﺎﺯ ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﺑﻴﺸﺘﺮﻯ ﺩﺭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺭﻭﺍﻥ' ﺍﻳﻦ ﺧﻮﺍﺑﻬﺎ ﺭﺍ ﺳﺎﻟﻚ ﺑﻴﺪﺍﺭ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺗﺎ ﺁﺧﺮ ﻣﺮﺍﺣﻞ ﺭؤﻳﺎﻯ ﻣﺮﮒ ﻭ ﺩﻳﺪﺍﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﭘﻴﺶ ﺑﺮﻭﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻭ ﻋﺒﺎﺭﺕ (ﺻﺪﻗﺖ ﺍﻟﺮؤﻳﺎ ﺑﺎﻟﺤﻖ) ﺩﺭ ﻗﺮﺁﻥ ﺗﺼﺪﻳﻖ &= #65165;ﻟﻬﻰ ﺍﺯ ﺩﻳﺪﺍﺭ ﺣﻖ'= ﻳﺎ ﻫﻤﺎﻥ ﺣﺞ ﺃﮐﺒﺮ ﺍﺳﺖ' ﮐﻪ ﻭﻋﺪﻩ ﺧﺪﺍﻭﻧﺪ ﻭﭘﻴ&#= 65166;ﻣﺒﺮ ﻭﭘﻴﺮ ﺩﺭ ﺳﺎﻟﻚ ﺗﺤﻘّﻖ ﻣﻴﻴﺎﺑﺪ. ﻭﺳﺎﻟﻚ ﮐﻪ ﺑﺎ(ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ) ﺑﻤﺮ&= #65165;ﺣﻞ (ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ) ﺑﭽﺸﻢ ﺩﻳﺪﻩ'ﺍﻳﻨﻚ به(ﺣﻖّ ﺍﻟﻴﻘA= 268;ﻦ) ﺭﺳﻴﺪﻩ' ﮐﻪ ﺧﻮﺩ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭﺣﻖ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﺍﺻﻄﻠﺎﺣﺎ ﺍﺯ ﺧﺪﺍ ﺑﺮﮔﺸﺘﻪ ﺍﺳﺖ.ﻭﻧﻪ ﻣﺴﺎﻓﺮﺍﻥ ﻣﮑ&#= 1617;ﻪ ﻭﮐﻌﺒﻪ'ﮐﻪ ﺑﺮﺍﻯ ﺗﺠﺎﺭﺕ ﻣﻴﺮﻭﻧﺪ.ﻭﺑﺎ&#= 65247;ﺄﺧﺮﻩ ﺍﻳﻦ ﺗﺤﻘﻖ ﺭؤﻳﺎﻫﺎﻯ ﺳﻠﻮﮐﻰ ﺍﺳﺖ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻣ&= #65268;ﮕﻮﻳﻨﺪ(ﮐﺬﻟ= 5242; ﻧﺠﺰﻯ ﺍﻟﻤﺤﺴﻨﻴﻦ) ﻣ&= #65166; ﺍﻳﻨﮕﻮﻧﻪ ﺗﺤﺴﻴﻦ ﻳﺎﻓﺘﮕﺎﻥ'ﻭ ﺣﺴﻦ ﻭﺟﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﻳﺎﻓﺘﻪ'ﻭ ﺑﺨﺸﻨﺪﮔﺎﻥ ﺟﺎﻥ ﺑﺸﺮﻯ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺩﻳﺪﺍﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﭘﺎﺩﺍﺵ ﻣﻴﺪﻫﻴﻢ.ﮐﻪ ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﺑﻬﺸﺘﻬﺎﻯ ﺍﻟﻬی توﻟﺪﺍʋ= 73; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺍﺣﺎﺩﻳث ﻋﺮﻓ= 5166;ﻧﻰ ﭘﻴﺎﻣﺒﺮ ﺍﺳﺖ ﮐﻪ ﻓﺮﻣﻮﺩﻩ ﺍﻳﻦ ﻋﻠﻢ ﺗﻔﺴﻴﺮﺧﻮﺍﺏ ﻣﻌﺠﺰﻩ ﻳﻮﺳﻒ ﺑﻮﺩﻩ ﺍﺳﺖ.ﮐﻪ ﺑﻔﺮﻋﻮﻥ ﮔﻔﺖ ﻣﻌﻨﻰ ﺧﻮﺍﺑﺖ ﺍﻳﻦ<span lang=3DAR-SA di= r=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﺳﺖ'ﮐﻪ ﻫﻔﺖ ﺳﺎﻝ ﻗﺤﻄﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺑﺎ ﺗﻔﺴﻴﺮ ﻳﻮﺳﻒ' ﻓﺮﻋﻮﻥ ثرﻭﺕ ﻋﻈﻴمی کسب ﻧ᥽= 2;ﻮﺩ.ﮐﻪ ﮔﻨﺪﻡ ﺭﺍ ﺑﻮﺯﻥ ﻃﻠﺎ ﻣﻴﻔﺮﻭﺧﺖ.ﻭﺑ&#= 65198;ﺍﻯ ﻳﻮﺳﻒ ﮐﻤﺎل اﻟﻬﻰ ﺍﻭ ﻣﻌﺠﺰﻩ ﺩﺭ ﺧﻮﺍﺏ ﺍﻭ ﺑﻮﺩ. ﮐﻪ ﻫﺮ ﮐﺎﻣﻞ ﺍ= ﻟﻬﻰ ﭼﻨﻴﻦ ﺭؤﻳﺎﺋ= 5264; ﺭﺍ ﺩﺍﺭﺩ.ﺗﻤﺎﻡ ﻣﻌﺠﺰﺍﺕ ﭘﻴﺎﻣﺒﺮﺍﻥ'ﺩ&#= 65197; ﺭؤﻳﺎﻯ ﺧﻮﺩﺷﺎﻥ ﻳﺎ ﺳﺎﻟﮑﺎﻥ ﺁﻧﻬﺎ ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ'ﻭﻳﺎ ﺳﺎﻟﮑﻰ ﺩﺭ ﺭؤﻳﺎ ﺩﻳﺪ ﮐﻪ ﺳﻨﮕﻰ ﺑﻤﺤﻤﺪ &= #65203;ﻠﺎﻡ ﻣﻴﮑﻨﺪ.ﻣﻌﺤﺰ&#= 65165;ﺕ ﺑﺼﻮﺭﺕ ﻣﺎﺩﻯ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺭ&#= 65193;'ﮐﻪﺣﺎﺿﺮﺍﻥ ﺁﻥ ﺗﻮﺟﻴﻪ ﻋﻠﻤﻰ ﻳﺎ ﺟﺎﺩﻭﺋﻰ ﻣﻴﮑ&#= 65256;ﻨﺪ.ﻭﺑﺮﺍﻯ ﻧﺴﻠﻬﺎﻯ ﺩﻳﮕﺮ ﺍﻋﺘﺒﺎﺭﻯ ﻧﺪﺍﺭﺩ'ﮐﻪ ﺁﻧﺮﺍ ﺍﻓﺴﺎﻧ&#= 65258; ﻣﻴﺪﺍﻧﻨﺪ.ﻭ ﻟﺬﺍ ﻣﺤﻤﺪ ﻧﻴ&= #65200; ﮔﻔﺘﻪ ﺍﺳﺖ' ﻫﻤﻪ ﺷﻤﺎ ﻣﺤﻤﺪ ﺷﻮﻳﺪ.ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻧﺎﻡ ﭼﻮﻥ ﺍﮐثرﻳّʋ= 74; ﻣﺮﺩﻡ ﻣﺼﺮ'ﮐﻪﻣﺤﻤﺪ ﻧﺎﻡ ﺩﺍﺭﻧﺪ.ﻭ ﻳﺎ ﺯﻧﻬﺎ ﮐﻪ ﻧ= ﻤﻴﺘﻮﺍﻧﻨﺪ ﻧﺎﻡ ﻣﺤﻤﺪ ﺑﮕﻴﺮﻧﺪ ﻭﺣﺘ&#= 65264; ﺑﺮﺍﻯ ﻧﺎﻡ ﻣؤ&#= 65255;ث ﻣﺤﻤﺪ ﭼﻮﻥ(ﻣﺤ&= #65252;ﺪﻩ) ﮔﻔﺘﻪ ﻧﻤﻴﺸﻮﺩ.ﺑﻠﮑ&#= 65258; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166;' ﺑﺎﻳﺪ ﺑﻤﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﻣﺤﻤﺪ ﺑﺮﺳﻨﺪ. ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﮔﺮﺩﻧﺪ.ﮐﻪ (ﻣﺤ= ﻤﺪ) ﻳﻌﻨﻰ ﻭﺳﻴﻠﻪ ﺣﻤﺪ ﻭﭘﺮﺳﺘﺶ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ.ﻭﻟﺬﺍ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺯﻧﺪﻩ'ﻣ&= #65188;ﻤﺪﻫﺎﻯ ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ.ﺯﻳ&#= 65198;ﺍ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻣﺤﻤﺪ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ ﺑﺨﻠﻖ ﭘﻴﺪﺍ ﮐﺮﺩﻩﺍﻧﺪ .<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﮐﺎﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺯﻥ ﻣﺮﺩ = ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ'ﻭ ﻣﺮﺩ = ﻳﻌﻨﻰ ﺑﺎ ﺍﺭﺍﺩﻩ ﺍﻟﻬﻰ ﺍﺳﺖ. ﺣﺘی اﮔﺮ ﺯﻥ ﺑ&#= 65166;ﺷﺪ.ﻭﺍﻟّﺎ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺣﮑﻢ ﺯﻥ' ﺑﻤﻮﺟﺐ ﺗﺤﻘﻴ&#= 65198; ﺍﻋﺮﺍﺏ ﺍﺯ ﺯﻧ&= #65166;ﻥ ﻣﻴﺒﺎﺷﻨﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>. <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﺩ ﺑﺎﺷ&= #65256;ﺪ.ﻭﺍﻋﺮﺍﺏ ﺑﺎﻧﺴﺎﻥ ﮐﺎﻣﻞ (ﻣرء)ﻭ ﺯﻥ ﮐﺎﻣﻞ(ﻣﺮأه) ﻣﻰ ﮔﻮﻳﻨﺪ'ﮐﻪ ﻫﻤﺎﻥ ﻭﺍﮊﻩ (ﻣﺮﺩ) ﻓﺎﺭﺳﻰ ﺩﺭﻯ ﻗﻮﻡ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ﻗﺮﻳﺶ &= #65251;ﻴﺒﺎﺷﺪ.ﻭﻟﻰ ﺁﺧﻮﻧﺪﻫﺎ ﺑﻨ&#= 65166;ﺣﻖ ﺧﻮﺩﺭﺍ ﻣﺤﻤﺪ ﻭﻋﻠﻰّ ﻣﻴﺨﻮ= 5165;ﻧﻨﺪ'ﻭﺣﺘﻰ ﺧﻮﺩﺭﺍ ﺁﻳﺖ ﺍﻟﻠﻪ ﺗﺼﻮﺭ ﻣ&= #65268;ﮑﻨﻨﺪ'ﮐﻪ ﺑﺮﺳﺮ ﺍﻳﻦ ﻋﻨﻮﺍﻥ'ﺑﺮﺳﺮ ﻭﮐﻠّﻪ ﻫﻢ ﻣﻴﺰﻧﻨﺪ.(ﺁﻳﺖ) ﻳﺎ (ﺁﻳﺪ)ﻋﻠﺎﻣﺘﻰ = ﺁﻣﺪﻩ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ. ﻭ ﭘﻴﺎﻣﺒﺮ ﻣﻴﮕﻮﻳﺪ.(ﻟﻬم اﻟُﺒﺸﺮﻯ ﻓﻰ ﺍﻟﺤﻴﺎﻩ ﺍﻟﺪﻧﻴﺎ) ﮐﻪ ﺑﺮﺍﻯ ﺍﻳﻦ ﺳﺎ&= #65247;ﮑﺎﻥ ﺍﻟﻬﻰ'ﺍﻳﻦ ﺑﺸ&= #65166;ﺭﺕ ﻭﻣﮋﺩﻩ ﻭﻭﻋﺪﻩ ﺍﻟﻬﻰ ﻫﺴﺖ'ﮐﻪ ﻫﻢ ﺍﮐﻨﻮﻥ ﮐﻪ ﺩﺭﺩﻧﻴﺎﻯ ﺑﺸﺮﻯ که ﻫﺴﺘ= 5256;ﺪ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻭﺑﺮﺍﻯ &= #65153;ﺧﺮﺕ ﮐﻪ ﺟﺎﻯ ﺧﻮﺩ ﺩﺍﺭﺩ.ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﺧﺪﺍﻭ= 5255;ﺪ ﻫﺮﮔﺰ ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﺧﻠﻒ ﻭﻋ&= #65194;ﻩ ﻧﻤﻴﮑﻨﺪ. ﺍﮔﺮ ﺳﺎﻟﮑﺎﻥ ﺧﻠﻒ&#= 65261;ﻋﺪﻩ ﻭ ﺗﺮﻙ ﭘﻴﻤﺎﻥ = ﺳﻠﻮﮐﻰ ﻧﮑﻨﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺃﺑﻮ ﺫﺭ ﻋﺎﺭﻑ ﺩﺭ ﮐﻨﺎﺭ ﭘﻴﺎﻣﺒﺮ ﻧﻘﻞ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺭؤﻳﺎﻫﺎﻯ ﺻﺎﻟﺤﻪ'ﺧﻮﺩ ﺟ&= #65200;ﺋﻰ ﺍﺯ ﭼﻬﻞ ﺷﺶ ﺑﺎﺏ ﻧﺒﻮﺕ ﺍﺳﺖ'ﮐﻪ ﻣﺤﻤﺪ = ﮔﻔﺘﻪﺑﻮﺩ. ﺯﻳﺮﺍ ﺗﻔﺴﻴﺮ&#= 65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺭؤﻳﺎﻫﺎﻯ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺻﻔﺎﺕ ﺧﻮﺏ ﻭﺑﺪ' ﺍﺯ ﺍﺑﻮﺍﺏ ﻧﺒﺄ ﻭر اه ﺧﺒﺮ ﮔﺮﻓﺘﻦ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ ﻣﻰ ﮔﻮﺋﻴﻢ ﺧﻮﺍﺏﻭ ﺻﺤﻨﻪ ﻫﺎﻯﺁﻥ'ﺯﺑﺎﻥ &= #65191;ﺪﺍﻭﻧﺪﻭﻣﺮA= 165;ﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﺑﻦ ﻋﺒّﺎس ﺍ= 5199; ﭘﻴﺎﻣﺒﺮ ﻧﻘﻞ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺭؤﻳﺎﻯ ﺻﺎﺩﻗ= 5258; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﻭﺣﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭﺣﺘﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺭؤﻳﺎﻫﺎ= 5263; ﺻﺎﺩﻗﻪ ﺗﻔﺎﻭ&#= 65175;ﻬﺎﻯ ﺍﺣﻮﺍﻟﻰ ﻭﺑﻬﺸﺘﻰ ﻭ ﻋﻘﻠﻰ ﺩﺍﺷﺘﻪ. = ﺯﻳﺮﺍ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺩﺭ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺩﺍﺭﻧﺪ.ﻭﺣﺘﻰ ﺭؤﻳﺎﻫﺎﻯ ﺍﻭﻟﻴﺎ ﺭﺣﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﮔﻔﺘﻪ ﻣ&= #65268;ﺸﻮﺩ. ﺍﺑﻮﺫﺭ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﻣﻴﭙﺮﺳﺪ ﭘس ﺍﺯ ﻭﻓﺎﺕ ﺗﻮ ﭼﮕﻮﻧﻪ ﺩﻳﻦ ﺩﺍﺭﻯ ﮐﻨﻴﻢ ؟ ﭘﻴﺎﻣﺒﺮ ﭘﺎﺳﺦ ﺩﺍﺩ'ﺑﺎ ﻭﻓﺎﺕ ﻣﻦ ﻭﺣﻰ ﻣﺘﻮﻗّﻒ ﻣﻴﺸﻮﺩ'ﻭﻟﻰ (ﻣ= ﺒﺸّﺮﺍﺕ ) ﻫﻤﭽﻨﺎﻥ ﺍﺩﺍﻣﻪ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻫﻤﺎﻥ ﻭﺣﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﮐﺎﻣﻠﺎﻥﺎﻟﻬ= 5264;' ﻫﻤﻴﺸﻪ ﮔﺮﻭﻫ&#= 65264; ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺩﻳﻦ ﻭﺭﺯﻯ ﺑﺴ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ ﻣﻴﺂﻣﻮﺯ&#= 65255;ﺪ.ﻭﻧﻪ ﺩﻳﻦ ﺩﺍﺭﻯ ﻫﺎﻯ ﺁﺧﻮﻧﺪﻫ&#= 65166;ﻯ ﻗﺸﺮﻯ'ﺑﻬﺮ ﻣﺬﻫﺐ ﺍﺳﻠﺎﻣ&#= 65264; ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﻣﻘﺎﻡ ﺣﺴﻴ&#= 65256;ﻰ ﻭ ﺣﺘﻰ ﺑﻨﺎﻡ ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ' = ﻫﻤﺎﻥ ﻭﺣﻰ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ.ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍﻯ ﺗیثبیت= ; ﻃﺮﻳﻘﺖ ﺟﺪﻳﺪ ﺳﻠﻮﮐﻰ &= #65191;ﻮﺩ'ﺑﺎ ﻋﻤﻮﻡ ﻧﻴﺰ ﮔﻔﺘﻪ ﻫﺎﺋﻰ ﺩ&= #65165;ﺷﺘﻪ ﺍﺳﺖ.ﻭﻳﺎ ﺣﺘﻰ ﺟﻨﮕﻬﺎﻯ ﺩﻓﺎﻋﻰ ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ.ﻭ ﭘﻴﺎﻣﺒﺮ ﻧﻴﺰ ﮔﻔﺘﻪ ﺍﺳﺖ'ﮐﻪ ﻣﺒﺸّﺮﺍﺕ ﻫﻤ= 5166;ﻥ بشار ات و مژده ها وﺭؤﻳﺎﻫﺎﻯ ﺻﺎﻟﺤﻪ ﺳﺎﻟﮑﺎﻥ'ﻭﺣﺘ&#= 65264; ﺭؤﻳﺎﻫﺎﻯ ﺻﺎﺩﻗﻪ ﮐﺎﻣﻠﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺑﺮﺍ&= #65263; ﺍﻧﺴﺎﻥ ﺩﻭﺭ ﺍﺯ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ'ﺧﻮﺍﺏ ﻣﻌ&= #65256;ﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 259;ﺪﺍﻳﺖ ﮐﻨﻨﺪﻩ' ﭼﻮﻥ ﻫﺪﺍﻳﺖ ﭘﻴﺮ ﺭﺍ ﺩﺍﺭﺩ. ﻭﻳﺎ ﺍﮔﺮ ﺩﺭ ﺭؤﻳﺎ ﺍﺯ ﭘﻴﺮ ﺧﻮﺩ ﺩﺳﺘﻮﺭ ﻭ ﻧﻈﺮﻯ ﺑﺸﻨﻮﺩ.&= #65261; ﻣﻮﻟﺎ ﻋﻠﻰّ ﺳﻔﺎﺭﺵ ﻣﻴﮑﻨ&#= 65194;'ﮐﻪ ﻣؤﻣﻦ ﺍﻭﻡ ﮐﻨﻨﺪﻩ ﺳﺎﻟﻚ ﭼﻮﻥ ﺧﻮﺍﺑﻰ ﺩﻳﺪ' ﺑﺎﻳﺪ ﺍﺯ ﺗﻤﺎﻡ ﮔﻮﺷﻪ ﻫﺎﻯ ﺧﻮﺍﺏ ﺧﻮ&= #65193; ﺑﻬﺮﻩ ﻭ ﺷﻨﺎﺧﺖ ﺑﮕﻴﺮﺩ'ﮐﻪ ﺳﺮﺍﺳﺮ ﻧﺘﺎﻳﺞ ﻋﻘﻠﻰ ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﻋﺮﻓﺎﻧﻰ ﺍﻟﻬﻰ ﺍﺳﺖ.<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 203;ﻴﺮﻳﻦ ﻣﻴﮕﻮﻳﺪ'ﻋﻠﻮ&#= 65249; ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﻣﺴﺘﻘﻞ ﻫﺴﺘﻨﺪ'ﻣﮕﺮ ﻋﻠﻢ ﺧﻮﺍﺏ. ﻭﺗﻌﺒﻴﺮ ﺭؤﻳﺎ ﻭﺗﻔﺴﻴﺮ ﻗﺮﺁﻥ ﮐﻪﻭﺣﻰ ﭘﻴﺎﻣﺒﺮ ﻭ ﺍﺧﺒﺎﺭ ﻭﺍﺣﺎﺩﻳث ﭘﻴﺎﻣﺒﺮ'ﮐﻪ ﮐﻠّﺎ ﺳﻠﻮﮐﻰ &#= 65261; ﺷﻬﻮﺩﻯ'ﻭﺍﺯ ﮔﻮﻧﻪ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻠﮑﻮﺗﻰ ﻣﻴﺒﺎﺷﻨﺪ.ﻭﻧ&#= 65268;ﺰ ﺍﻣثاﻝ(ﺣﮑﻢ) ﻋﺮﺏ ﻭﻋﺠﻢ ﺩﺍ&= #65197;ﺍﻯ ﻣﺤﺘﻮﻳﺎﺕ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ' ﻭ ﻧﻮﺁﻭﺭﻯ ﻫﺎﻯ ﺩﺭ ﺍﺷﻌﺎﺭ ﻣﻴﺒﺎﺷﺪ</sp= an><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﻣﻌﻨﻰ ﺁﻧﻬﺎ ﺭﺍ ﮐﺴﺎﻧﻰ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ ﻋﺎﺭﻑ ﺍﻟﻬﻰ ﻫ&= #65204;ﺘﻨﺪ.ﻭﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺯﻧﺪﻩ'ﻭﻭﺍﺭث= 575;ﻥ ﭘﻴﺎﻣﺒﺮ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ ﻭﻟﺎﻳﺖﺳﻠﻮﮐ= 5264; ﻭﻣﻘﻮﻟﺎﺕ ﻋﺮ&#= 65235;ﺎﻧﻰ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺑﺪﻳﮕﺮﺍﻥ ﻣﻨ&#= 65176;ﻘﻞ ﻣﻰ ﻧﻤﺎﻳﻨﺪ.ﻭﻣﻴ&#= 65198;ﺍث ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍﻯ ﺁﻧﺎﻥ'ﻭ ﺑﺮﺍﻯ ﺭﺳﺎﻧﺪﻥ ﺑﻤﺴﺘﺤﻘّﺎﻥ ﻭ ﺷﺎﻳﺴﺘﮕﺎﻥ &= #65251;ﺴﺘﻌﺪ ﺗﮑﺎﻣﻠﺮﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﻋﺮﺏ ﻭ ﻋﺠﻢ ﺍﺻﻄﻠﺎ&= #65185; ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﭘﻴﺎﻣﺒﺮ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ. ﻟﻔﻆ ﻋﺮﺏ ﻫﻤﺎﻥ ﻭﺍﮊﻩ ﻓﺎﺭﺳﻰ ﺩﺭﻯ ﻗﻮﻡ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ﻗﺮﻳﺶ ﺍﺳﺖ'ﮐﻪ (ﺃﺭﺏ)ﻣﻴﺒﺎﺷﺪ. ﻳﻌﻨﻰ ﺑﺪﻭﻥ ﺭﺏّ ﻭ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ ﻭ ﺑﺪﻭﻥ ﺗﺮﺑﻴﺘﻬﺎﻯ ﺳﻠﻮﮐی ﻮ ﺭﻭﺣ&#= 65264; ﻫﺴﺘﻨﺪ.ﻭ ﻋﺠﻢ ﻧﻴﺰ( ﺃﺟﻢ) ﺍﺳﺖ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺟﻢ ﻧﺸ&= #65194;ﻩ ﻭﮐﺎﻣﻞ ﺍﻟﻬی ﻨﻤﻴﺒﺎﺷﺪ.ﮐﻪ ﺟﻢ ﻭ ﺟمع شده ﺪﺭﺟﻤﻌﻪ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'ﺩﺭ ﻭﺣﺪ&= #65173;ﻭﺟﻮﺩ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻣﻴﮕﺮﺩﻧﺪ.ﻭﺳ&#= 65166;ﻟﮑﺎﻥ ﻭﺍﺻﻞ ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ'ﺟﻢ ﻭﺟﻤﺸﻴﺪ ﻳﺎ(ﺳﻴﺪ ﻭ ﺳﻴّﺪ ﻭ ﺷﻴﺪ)ﻣﻴﮕﺮﺩﻧ&#= 65194; ﻭ ﺭﺏّ ﻭ ﺭﺍﺑﻰ ﻭﺭﺑّﺎﻧﻰ ﻫﺴﺘﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺃﻫﻞ(ﻋﻠﻢ ﻏﻴﺮ ﺍﻟﻬﻰ)ﮐﻪ = ﺗﻔﺴﻴﺮ ﺍﻣﻮﺭ ﻣﻴﮑﻨﻨﺪ'ﭼﻮﻥ ﻓﻠﺎﺳﻔﻪ ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑﺰﺑﺎﻥ ﻋﻠﻤﻰ ﺻﺤﺒﺖ ﮐﻨﻨﺪ.ﺧ&= #65262;ﺍﺏ ﺩﺭ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺘﻴﺠﻪ ﻣﺰﺍﺝ ﺩﺍﺧﻠﻰ ﺗﻥﺎﻧﺴﺎﻥ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ. = ﻭﻟﻰ ﻧﺰﺩ ﺣﮑﻤﺎ ﻧﺘﻴﺠﻪ ﺑﺨﺎﺭ&#= 65165;ﺕ ﻣﻌﺘﺪﻝ ﺭﺳﻴﺪﻩ ﺑﺪﻣﺎﻍ ﺍﻧﺴﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ.ﮔﻮ&#= 65163;ﻰ ﺍﺯ ﺳﻄﻮﺡ ﭘﺎﺋﻴﻦ ﺑﺪﻥ ﺑ&= #65204;ﻄﻮﺡ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺮﺳﺪ. ﭼﻮﻥ ﮔﺎﺯ ﺷﮑﻢ ﻣﻌﺪﻩ.ﻭﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺩﻣﺎﻍ ﻣﻐﺰ ﺧﻮﺩ' ﺩﺭﻳﺎﻓﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﭼﻪ ﺩﺭ ﺧﻮﺍﺏ ﻳﺎ ﺩﺭ ﺑ= ﻴﺪﺍﺭﻯ'ﺑﻌﻨﻮ&#= 65165;ﻥ ﺗﻔﮑّﺮ'ﺗﺄﻣّA= 246; ﻭ ﺃﻧﺪﻳﺸﻪ ﺩﺍ&= #65197;ﻧﺪ. ﺍﺯ ﺣﻖ ﻧﮕﺬﺭﻳ&= #65250;' ﻭﺿﻊ ﺳﺎﻟﻢ ﺗﻦ ﻭﺟﺮﻳﺎﻥ ﺧﻮﻥ ﺑﻤﻐﺰ'ﺑﺮﺍﻯ ﺩﺭﻳﺎﻓﺖ ﺍﺣﻮﺍﻝ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ'&#= 64400;ﻪ ﺩﺭ ﺃﺻﻞ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺭﻭح اﻟﻬﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﺩﺭ ﺭﺳﻴﺪﻥ ﺍﻟﻬﺎ&#= 65249; ﺑﻤﻐﺰ'ﻭ ﻓﻬﻢ ﻣﺎﺩﻯ ﻭﺑﺸﺮﻯﺎﺯ ﻳﻚ ﭘﻴﺎﻡ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﻭ ﺍﻟﻬﺎﻣﻰ ﺑﻰ ﺃثر ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻫﻤﻪ ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥﺪﺭ ﺗﻤﺎﻡ ﻃﺒﻘﺎﺕ ﺁﻥ' ﻫﺮﻳﻚ ﺑﺼﻮﺭﺕ ﺁﻧﺘﻨ&#= 65264; ﺑﺮﺍﻯ ﻣﺮﺍﺗﺐ ﭘﺎﺋﻴﻦ ﺗﺮ ﻭﺳﻴﻠﻪ ﻫﺴﺘﻨﺪ. ﮐﻪ ﻧﻘﻞ ﺍﻟﻬﺎﻡ ﺍﺯ ﻣﺮﺍﺗﺐ ﺑﺎ&= #65247;ﺎﺗﺮ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺗﻦ ﻭ ﺍﻋﺼﺎﺏ ﻭ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎ&#= 65257;'ﻭﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺑﺴﻴﺎﺭﻯ ﻣﺮﺍﺣﻞ ﻓﻴﻤﺎ ﺑﻴﻦ'ﮐﻪﺩﺭ ﺗﻦ ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ'ﻭﺑﺮﺍ&#= 65263; ﺍﻧﺴﺎﻥ ﻣﺸﺨّﺺ ﻧﻴﺴﺖ' ﺳﺮﺍﺳﺮ ﺁﻧﺘن= 740; ﺪﺭ ﺧﺪﻣﺖ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒﺎﺷﻨﺪ.ﺑﺸ&#= 65198;ﻁ ﺍﻳﻨﮑﻪ ﺁﻧﺘﻨ&#= 65264; ﺳﺎﻟﻢ ﻭﭘﺎﻙ ﺍﺯ ﻋﻘﺪﻩﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫﺎ' ﻭ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﻭ ﻋﺎﺩﺍﺕ ﺣﻴﺎﻧﻰ ﻭ ﺑﺸﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑﺪﺭﺟﺎﺗﻰ ﺩﺳﺖ ﺩﺍﺩﻧﻰ ﻫﺴﺖ.ﻭ ﺍﻟّﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﻤﺎﻥ ﺭﺍ ﺍﺯ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ ﻭﻣﻌﻘﻮﻟﺎﺕ ﺑﺰﺭﮔﺎﻥ ﺍﻟﻬ&#= 65264; ﺷﺪﻩ ﻣﻴﻔﻬﻤﻨﺪ' ﮐﻪ = ﻋﻠﺎﻗﻪﻫﺎ ﻭ ﺁﺭﺯﻭﻫﺎ ﻭﮐﻤﺒﻮﺩﻫﺎﻯ ﺁﻧﺮﺍ ﺩﺍﺭﻧﺪ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻧﺴﺎﻥ ﺩﺭ ﺑﺪﺧﻮﺭﻯ ﻭ ﭘﺮﺧﻮﺭﻯ ﻭﺣﺘﻰ ﺩﺭ ﮔﺮﺳﻨﮕﻰ'ﺗﺄث= 740;رﺑﺴﺰﺍﺋﻰ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﺧﻮﺩ &= #65197;ﺍ ﺩﺍﺭﻧﺪ. ﻭ ﻟﺬﺍ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍﺣﻮﺍﻝ ﺭﻭﺍﻧﻰ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ'ﻭﺩﺍﺷ&#= 65176;ﻦ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻫﺮﭼﻪ ﺑﺎﻟﺎﺗﺮ'ﺗﺎ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭ&#= 65167;ّ ﺍﻟﻨﻮﻉ ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﻣﺮﺯ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮﻓﻮق ﺒﺸﺮ ﺁﻳﻨﺪﻩ'ﺩﺭﻣﺤ&#= 65176;ﻮﻳﺎﺕﻫﺪﺍﻳʋ= 76;ﻰ ﺭؤﻳﺎﺋی ﺪﺍﺭA= 255;ﺪ. ﻧﻔس ﺭﻭﺣﺎﻧﻰ ﻳﺎﻧﻔﺶﺷﻴﻄﺎ= 5255;ﻰ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ= 5256;ﺪﺍﺭﻧﺪ. ﻋﺸﻘﻬﺎﻯ ﻣﻠﮑﻮﺗﻰ ﻭ ﺷﻬﻮﺩﻯ'ﻭ ﻳﺎ ﻋﺸﻘﻬﺎﻯ ﻧﺎﺳﻮﺗﻰ ﻭ ﻧﻔ&= #65204;ﺎﻧﻰ ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺳﺎﺯﻧﺪﻩ ﺭؤﻳﺎﻫﺎﻯ ﺻﺎﻟﺤﻪ ﺍﺻﻠﺎﺣﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺗﻔﮑﻴﻚ ﺁﻧﻬﺎ &= #65165;ﺯﻫﻢ ﺑﺮﺍﻯ ﺳﺎﻟﻚ' ﺗﻨﻬﺎ ﺑﺎ ﭘﻴﺮﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒﺎﺷﻨﺪ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺗﺠﺮﺑﻪ &= #64400;ﺮﺩﻩ ﺭﺍﻩ ﺷﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ' ﺧﻮﺍﺏ ﺭﺍ ﻧﺘﻴﺠﻪ ﺗﺮﻙ ﺣﻮﺍس ﻣﺎﺩﻯ ﺑﻮﺳﻴﻠﻪ ﺭﻭﺡ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﺩﺭﻫﺮ ﺣﺎﻝ ﻫﺮﮐس ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ ﺗﺠﺮﺑﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﻚ ﺑﺎﻳﺪ ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﮔﻮﺵ ﺑﺪﻫﺪ ﻭﺑﺎﻭﺭﮐﻨﺪ' ﺯ&= #65267;ﺮﺍﺧﺪﺍﻭﻧﺪ ﺍﻭﺭﺍ ﺑﺴﺎﻟﻚ ﺩﺭ ﺭؤﻳﺎ ﻣﻌﺮﻓﻰ ﮐﺮﺩﻩ&#= 65165;ﺳﺖ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> ﻭ ﺣﺘﻰ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺧﻄﺎﻯ ﺍﺣﺘﻤﺎﻟﻰ ﻭ ﺍﺗّﻔﺎﻗﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺗﻔﺴﻴﺮ ﻭﺗﻌﺒﻴﺮ ﺁﻧﻬﺎ'ﺑﺎﺯ ﺍﺯﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ ﺩﺭﺳﺖ ﺍﺳﺖ.<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﮐﻪ ﺧﻮﺍﺏ ﺭﺍ ﻧﺘﻴﺠﻪ ﮐﻤﺒﻮ&#= 65193; ﺍﮐﺴﻴﮋﻥ ﻭﻳﺎ ﮔﺮﻣﻰ ﻭﺧﺸﮑﻰ ﻭ ﺳﺮﺩﻯ ﻣﺤﻴﻂ ﺗﻦ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ ﺗﺄﺷﻴﺮ ﺩﺭ ﻣﻐﺰ ﻭﺍﻋﺼﺎﺏ ﺷﺨﺺ ﺧﻮﺍﺏ ﻣﻴﮕﺬﺍﺭﺩ.ﺩﺭ ﻣﻮﺭﺩ ﺭؤﻳﺎﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﮐﻪ ﻫﻤﮕﺎﻥ ﺩﺍﺭﻧ&#= 65194;'ﻭﺣﺘﻰ ﺍﻃﻔﺎﻝ ﺷﻴﺮﺧﻮﺍﺭﻩ' ﺍﮔﺮ ﺑﺪﺭﺳﺘﻰ ﻧﻘﻞ ﺷﻮﺩ'ﺑﺎﺯ = ﻣﻌﺎﻧﻰ ﻧﻴﮑﻮﺋی اﺯ ﺍﺣﻮﺍل ﺪﺭﻭﻧﻰ ﻭﺯﻧﺪﮔﻴﻬﺎﻯ ﭘﻴﺸﻴﻦ ﺩﺭ ﺁﻥ ﻫﺴﺖ. ﮐﻪﺑﻮﺳﻴ&= #65248;ﻪﺭﻭﺡ ﺍﻧﺴﺎﻥ ﻳﺎ ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺩﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺳﺖ'ﮐﻪ ﻫﻨﻮﺯ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻧﺰﺩﻳﻚ ﻧﺸﺪﻩ ﻭﺍﺭﺯﺵ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺍ&#= 65263; ﺭﻭﺡ ﻧﺪﺍﺭﺩ. ﻭ= ﻟﻰ ﺍﺧﻄﺎﺭ ﻭﺍﻋﻠﺎﻡ ﺧﻄﺮ ﻃﺒﻴﻌﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﺯﻗﻬﻘ= 5198;ﺍﻫﺎﻯ ﻧﻮﻋﻰ ﺑﻌﺪﻯ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ ﺍﻳﻦ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻏﻴﺮﺍﻟﻬﻰ' ﺑﺨﺼﻮﺹ ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ ﺑﺮﺍﻯ &= #65227;ﻮﺍﻡ ﭘﻴﺸﻨﻬﺎﺩ ﺗﻘﻮﻳﺖ ﻭﺗﻐﺬﻳﻪ ﻣﻴﮑ&#= 65256;ﻨﺪ.ﮐﻪ ﺑﺪﻥ ﺭﺍ ﺍﺯ ﺣﺎﻟﺖ ﺿﻌﻒ ﺑﻴﺮﻭﻥ ﺑﺒﺮﻧﺪ'ﻭﻣﻮﺍ&#= 65193; ﺿﺮﻭﺭﻯ ﻟﺎﺯﻡ ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭﻧﺪ.ﻭﻣﻮﺍ&#= 65193; ﺯﺍﺋﺪ ﭼﻮﻥ ﭼﺮﺑﻰ ﻫﺎﻯ ﺑﺪﻥ ﺭﺍ ﺑﺴﻮﺯﺍﻧﻨﺪ'ﮐ&#= 65258; ﮐﻤﺘﺮ ﺩﺭﺗﻦ ﻭ ﺍﻋﺼﺎﺏ ﺁثاﺭ ﻣﻨﻔﻰ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺗﺒﺮﻳﺪ ﻭﺧﻨﻚ ﮐﺮﺩﻥ ﻣ&= #65232;ﺰ ﺑﺎ ﺧﻮﺍﺏ ﻭﺭﺧﻮﺕ ﻃﺒﻴﻌﻰ ﺍﻋﺼﺎﺏ.ﻭ ﻧﻴﺰ = ﺧﻮﺍﺏ ﺍﺭﺍﺩﻯ ﺗﻌﻄﻴ&#= 65246; ﮐﺎﺭ ﺗﻔﮑّﺮﺍﺕ ﭘﺮﻳﺸﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﻣﻠﺎﻥ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ'ﺍﺯ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺗﺄﮐﻴﺪ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭﻧﺎﺧﻮﺩﺁﮔﺎ= 5257; ﺧﺎﻟﻰ ﺍﺯ ﺳﻮﺍﺑﻖ ﻭ ﻋﻘﺎﻳﺪ ﻭ ﻋﻘﺪ&= #65257; ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫﺎ ﻭﻣﻔﺎﺳﺪ ﻭ ﻋﺎﺩﺍﺕ ﻧﻤﺎﻳﻨﺪ.ﺣﺘﻰ ﺍﮔﺮ ﻋﺎﺩﺍﺗﻰ &= #65165;ﺯ ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ ﻧﻴﮑﻮ ﺑﺎﺷﺪ.ﭼﻮﻥ ﻋﺒﺎﺩﺍﺕ ﻗﺸﺮ&#= 65263; ﺩﺭ ﻫﻤﻪ ﻣﺬﺍﻫﺐ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'ﺧﻮﺍﺏ ﻭ ﺭﺧﻮﺕ ﻃﺒﻴﻌﻰ ﺍﻋﺼﺎﺏ'ﻭ ﺗﻌﻄﻴﻞ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﻓﮑﺮ' ﻋﻤﻠﺎ ﺁﻏﺎﺯ ﺍﻣﮑﺎﻥ ﺩﺍﻧﺴﺘﻦ ﺍﺣﻮ&#= 65165;ﻝ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﺑﺪ&#= 65165;ﻥ ﺗﻮﺟّﻪ ﻣﻴﮑﻨﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺗﻘﻮﻳﺖ ﺍﻋﺼﺎﺏ ﺩﺭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺩﺍﺷﺘﻦ ﮐﻠﻮﮐﻮﺯ ﻗﻨﺪ ﮐﺎﻓﻰ'ﻭ ﻋﻨﺼﺮ ﻓﺴﻔﻮﺭ ﺍﺯ ﺗﺮﮐﻴﺒﺎﺕ ﻣﻬ&#= 65250; ﻣﺤﺘﻮﻳﺎﺕ ﺍﻋﺼﺎﺏ ﺍﺳﺖ.ﻭ ﺑﺪﻭﻥ ﺍﻭﮐﺴﻴﮋﻥ ﮐﺎ&#= 65235;ﻰ ﺩﺭ ﺧﻮﻥ ﮐﻪ ﺑﺮﺍﻯ ﺳﻮﺧﺖ ﻗﻨﺪ ﻣﻐﺰ' ﺍﻣﮑﺎﻥ ﻗﺪﺭﺗ&#= 65260;ﺎﻯ ﺣﻴﺎﺗﻴﺪﺭ ﺍﻋﺼﺎﺏ ﺭﺍ ﺗﺄﻣﻴﻦ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻋﻠﻮﻡ ﻭ ﻣﻄﺎﻟﻌﺎﺕ ﺍﻧﺴﺎﻧﻰ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍ&#= 65199; ﻣﮑﺎﻧﻴﺰﻡ ﻣﺼﺮﻑ ﻣﺎﺩﻳّﺎﺕ ﺩﺭ ﺍﻋﺼﺎﺏ'ﻭ ﺍﺭﺗ&= #65170;ﺎﻁ ﺁﻥ ﺑﺎ ﻓﻬﻢ ﻭ ﺩﺭﻳﺎﻓﺖ ﺩﺭﺳﺖ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧﻰ ﺭﻭﺍﻧﻰ ﺩﺭ ﻋﻮﺍﻡ'ﻭ ﺍﺯ= ﺭﻭﺡ ﺍﻟﻬﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺘﻮﺍﻧﻨﺪ ﺗﻔﺴﻴﺮ ﻋﻠﻤﻰ ﮐﻨﻨﺪ. ﻭﻟﻰ ﻣﮑﺎﻧﻴﺰﻡ ﻫﻤ&#= 65258; ﻫﺴﺘﻰ'ﺗﻨﻬﺎ ﺩﺭ ﺩﺳﺖ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺑﺨﺼﻮﺹ ﮐﺎﺭ ﺫﻫﻦ ﻭ ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ'&= #64400;ﻪ ﺍﺯ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻫﺪﺍﻳﺖ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﺩﺭﺟﻪ ﻏﻠﻈﺖ ﺧﻮﻥ ﺍﺯ ﺁﺏ'ﻭ ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ ﺑﻴﺶ ﺍﺯ ﺣﺪ'ﻳﺎ ﮐﻤﺘﺮ ﺍﺯ ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﻋﻤﻠﻴﺎﺕ ﺣﻴﺎ&#= 65175;ﻰ ﺍﻋﺼﺎﺏ ﻭ ﺑﺨﺼﻮﺹ ﺩﻓﻊ ﺳ&= #65252;ﻮﻡ ﻧﺘﻴﺠﻪ ﺳﻮﺧﺖ ﻭﺳﺎﺯ ﺣﻴﺎﺗﻰ ﺩﺭ ﺍﻋﺼﺎﺏ'ﺩﺭ ﮐﺎﺭ ﭘﻴﺸﺮﻓﺖ ﺍﺣﻮﺍﻝ ﻋﻘﻠﻰ ﺍﻧﺴﺎﻥ'ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ ﺁﻧﺘﻨﻰ ﻣﻨﺎﺳ&#= 65170;ﺘﺮ ﻣﻬﻢ ﻣﻴﺒﺎﺷﺪ. ﺭﺧﻮﺕ ﺩﺭ ﺧﻮﺍﺏ ﺩﺭ ﺗﻦ ﺍﺳﺖ'ﻭ ﺍﺭﺍﺩﻩ ﺷﺨﺺ ﺍﻧﺴﺎﻥ ﺩﺭ ﺩﺍﺳﺘﺎﻥ ﺭؤﻳﺎ ﺗﻘﺮﻳﺒﺎ ﺻﻔﺮ ﺍﺳﺖ.ﻭﻟﻰ ﺗﺄث&#= 1740;ر ﻋﻘﺪﻩ ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫﺎ ﻭ ﺁﺭﺯﻭﻫﺎﻯ ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ ﺩﺭ ﺧﻮﺍﺏ' ﺑﻬﺘ= ﺮ ﺻﺤﻨﻪ ﺳﺎﺯﻯ ﺭؤﻳﺎ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺳﺎﻟﮑﺎﻥ ﺗﺰﮐ&#= 65268;ﻪ ﮐﺮﺩﻩ ﺩﺭ ﺳﻠﻮﻙ' ﺍﺯﺧﻮﺍﺑﻬﺎﻯ ﻧﻔﺴﺎﻧﻰ'ﺧﻮﺩ&#= 65197;ﺍ ﺑﺮؤﻳﺎﻫﺎﻯ ﻓﺎﻧﺘﺰﻯ ﺗﺸﮑﻴﻞ ﺻﻔﺎﺕ ﺧﻮﺏ ﺟﺪﻳﺪ'ﻭ ﺻﻔﺎﺕ ﺑﺪ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﮐﻪ ﺗﺰﮐﻴﻪ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﻧﺸﺪﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺗﻌﺒﻴﺮ ﻭﺗﻔﺴﻴﺮ ﺭؤﻳﺎ ﺑﻮﺳﻴﻠ= 5258; ﭘﻴﺮ ﺍﻟﻬﻰ'ﻳﺎ ﻫﺮ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻠﻰ ﮐﻪ ﺻﻠ&= #65166;ﺣﻴّﺖ ﺗﻔﺴﻴﺮ ﺭؤﻳﺎﻯ ﺍﻭ ﺑﻮﺳﻴﻠﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﺗﺄﮐﻴﺪ ﺷﺪﻩ ﺑﺎﺷﺪ' ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮﺍﻥ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺑﻌﺪﻯ ﺩﺭ ﻫﻔﺖ ﻃﺒﻘﺎﺕ ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻗﻮس ﺻﻌﻮﺩ'ﻭ ﻫﻔﺖ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻗﻮس ﻧ&#= 65200;ﻭﻝ'ﺍﺯ ﺗﻨﻮﻉ ﻓﮑﺮ ﻭ ﺑﻬﺮﻩ ﻫﺎﻯ ﻧﻴﮑﻮ'ﻭ ﺻﺤﺒﺖ = ﺍﺯ ﺗﻔﺮﻳﻎ ﻭ ﺗﺨﻠﻴﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺻﺤﺒﺖ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﺮﺩ.ﻭ ﻳﺎ ﺍﺯ ﭘﻴﺪﺍﻳﺶ ﺍﻣﻴﺪ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺍﻣﻴﺪ = ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮﺩ ﺿﺮﻭﺭ&#= 65263; ﺁﺧﺮ ﻭﻭﺍﺟﺐ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ ﺍﺯ ﺗﻔﺎﻭﺗﻬﺎﻯ ﻋﻤﻘﻰ ﺍﻓﮑﺎﺭ ﻭﻣﻌﻘﻮﻟﺎﺕ ﺍﻧﺴﺎﻧﻬﺎ ﻭ ﺍ&= #65261;ﻟﻴﺎﻯﺎﻟﻬﻰ ﺻﺤﺒﺖ ﮐﺮﺩ. ﺩﺭ ﮔﺬﺷﺘﻪ ﺣﮑﻴﻤﺎﻥ ﻃﺐ ﮔ&= #65268;ﺎﻫﻰ' ﺩﺭ ﮐﺎﺭ ﺭﻭﺍﻥ ﺍﻋﺼﺎﺏ ﺳﺎﺯﻧﺪﻩ ﺭؤﻳﺎﻫﺎﻯ ﺧﻮﺏ ﺳﻔﺎﺭﺷﺎﺗﻰ ﺩﺍﺷﺘﻪﺍﻧﺪ.ﮐ&#= 65258; ﺍﺯ ﺟﻤﻠﻪ (ﺭﻭﻏﻦ ﻋﺼﺎﺭﻩ) ﻣﻴﮕﻔﺘﻨﺪ.ﮐﻪ ﮔﻞ ﺑﻨﻔﺸﻪ ﻭ ﺭ= ﻭﻏﻦ ﮔﻞ ﻧﻴﻠﻮﻓﺮ ﻭ ﻏﻴﺮﻩ ﺑﻮﺩﻩ'ﻭ = ﺍﻣﺮﻭﺯﻩ ﻣﻮﺍﺩ ﺷﻴﻤﻴﺎﺋﻰ ﻭﻣﺨﺪﺭ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺗﺠﻮﻳﺰ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺣﺘﻰ ﺍﻟﮑﺘﺮﻭﺷﻮﻙ ﻣﻐﺰﻯ ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﺍﮔﺮ ﺗﺮﻙ ﺑﻌﻀﻰ ﺻﻔﺎﺕ ﻣﺰﺍﺣﻢ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ' ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥﺮﺍ ﺗﺄﻣﻴﻦ ﮐﻨﺪ' ﻫﺮﮔﺰ ﻫﻴﭻ ﺩﺭ&= #65183;ﻪ ﭘﻴﺸﺮﻓﺖ ﺗﮑﺎﻣﻠﻰ'ﻭ ﺗﻘ&= #65262;ﻳﺖ ﻣﻘﺎﻡ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﺭﺍ ﺩﺭ ﺍﻧﺴﺎﻥ'ﭼﻪ ﺭﺳﺪ ﺩﺭ ﺑﻴﻤﺎ&= #65197; ﺭﻭﺍﻧﻴﮑﺎﺭﺳ= 5166;ﺯﻧﻴﺴﺖ. ﻭ ﻣﮕﺮ ﺳﺎﻟﻚ ﻋﺎﻗﻞ ﻭ ﺳﺎﻟﻢ ﻭ ﺩﺍﻭﻃﻠﺐ ﻭ ﻋﺎﺷﻖ'ﮐﻪ ﺑﺎ ﺻﺒﺮ ﻭ ﺍﻳﻤﺎﻥ = ﻭ ﺍﺭﺍﺩﻩ ﻧﻴﺮﻭﻣﻨﺪ'ﭼﻨ&#= 65166;ﻥ ﭘﺸﺖ ﮐﺎﺭ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔﺶ ﻣﻴﻨﻤﺎﻳﻨﺪ'ﮐ&#= 65258; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65255;ﻴﺰ ﺁﻧﺎﻥ ﺭﺍ ﺗﺸﻮﻳﻖ ﻭﮐﻤﻚ ﻭ ﺍﻣﺪﺍﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ .<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺣﮑﻤﺎﻯ ﺍﻟﻬﻰ ﻭ ﻋﻠﻤﻰ ﺩﺭ ﮔﺬﺷﺘﻪ'ﺧﻮﺍﺏ ﺭﺍ ﺗﻘﺴﻴﻤﺎﺗ&#= 65264; ﻣﺘﻔﺎﻭﺕ ﮐﺮﺩﻩﺍﻧﺪ. ﺧﻮﺍﺏ ﻃﺒﻴﻌﻰ ﻭ ﺧﻮﺍﺏ ﻏﻴﺮ ﻃﺒﻴﻌﻰ'ﻭ ﺧﻮﺍﺏ ﻣﻐﻨﺎﻃ&#= 65268;ﺴﻰ ﮐﻪ ﻫﻴﭙﻨﻮﺗﻴﺰﻡ ﺍﺳﺖ. ﺑﺮﺍﻯ ﺧﻮﺍﺏ ﻃﺒﻴﻌﻰ ﻧﻴﺮﻭﻯ ﻃﺒﻴﻌ&#= 65264; ﺑﺘﻦ ﻣﻴﺪﻫﺪ'ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺧﻮﺍﺑﻬﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻧﻴﺮﻭﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﺭﺍ ﺳﺴﺖ ﻣﻴﻨﻤﺎﻳﺪ.ﺧﻮ&#= 65165;ﺏ ﺩﺭ ﻋﻤﻞ ﺗﺄﻣﻴﻦ(ﻧﻴﺮﻭ&#= 65263; ﺣﻴﺎﺗﻰ)ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ<sp= an dir=3DLTR><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 404;ﻮﺋﻰ ﻏﻴﺮﺍﺯ ﻧﻴﺮﻭﻯ ﺗﻦ ﺍﺯ = ﻏﺬﺍ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻴﺶ ﺍ&= #65199; ﺩﻭﺳﻮﻡ ﺷﺒﺎﻧﻪ ﺭﻭﺯ نمی ﺘﻮﺍﻧﺪ ﺗﺄﻣﻴﻦ ﻧﻴﺮﻭ&#= 65259;ﺎﻯ ﺣﻴﺎﺗﻰ ﮐﻨﺪ.ﭘﺶ ﺩﺭ ثلث ﺳﻮﻡ ﺧﻮﺏ = 5215;ﺮﻭﺭﻯ ﻣﻴﮕﺮﺩﺩ.ﻭ ﻣﻘﺎﻭﻣﺖ ﺩﺭﺑ&#= 65264; ﺧﻮﺍﺑﻰ ﻟﻄﻤﻪ ﺷﺪﻳﺪﻯ ﺑﺘﻦ ﻣﻴﺰﻧﺪ.ﻭ ﺍﺭﺍ&= #65193;ﻩ ﺍﻧﺴﺎﻥ ﺭﺍ ﺳﺴﺖ ﻣﻴﮑﻨﺪ.ﮐ&= #65258; ﺑﺎﺯﺟﻮﻳﺎﻥ ﻣﺎﻧﻊ ﺧﻮﺍﺏ ﻣﺘﻬﻤﻴﻦ ﺧﻮﺩ &= #65251;ﻴﺸﻮﻧﺪ.ﮐﻪ ﺍﺭﺍﺩﻩ ﻣﻘﺎﻭﻣﺖ ﺁﻧﺎﻥ ﺭﺍ ﺑﺸﮑﻨﻨﺪ. ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ ﺑﻴﺪﺍﺭﻯ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭﻧﺪ'ﻭﻟﻰ ﭼ&= #65262;ﻥ ﺩﺭ ﺗﻤﺮﮐﺰ ﻭﺗﻮﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﻫﺴﺘﻨﺪ'ﺣﺪّ ﺃ&#= 65239;ﻞ ﻣﺼﺮﻑ ﻧﻴﺮﻭﻯ ﺗﻦ ﺭﺍ ﺩﺍﺭﻧﺪ.ﭘﺶ ﻣﻴﺘﻮﺍﻧﻨﺪ ﮐﻤﺘﺮ ﺑﺨﻮﺍﺏ &= #65255;ﻴﺎﺯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﺑﺮﺍﻯ ﺧﻮﺍﺑﻬﺎﻯ ﻏﻴﺮ ﻃﺒﻴﻌﻰ ﻓﺴﺎﺩ ﻣﺰﺍﺝ ﻭﻣﺎﻫﻴّﺖ ﺭﻭﺍﻥ ﺭﺍ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ &= #65169;ﻴﻤﺎﺭﺍﻥ ﺍﻳﻦ ﺧﻮﺍﺏ ﺭﺍ ﺑﻴﺸﺘﺮ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺩﺍﺭﻧﺪ.&#= 65261; ﻫﺮﮐس ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎﻳ&= #65194; ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﮔﺮﺩﺩ.ﻭ ﺍﻟّﺎ ﺩﺭ ﻣﺼﺮﻑ ﺑﻴﺸ&= #65176;ﺮ ﻧﻴﺮﻭﻫﺎﻯ ﺣﻴﺎﺗﻰ'ﻋﻤﻠﺎ ﻧﮕﻬﺪﺍﺭﻯ ﻣﻘ&#= 65166;ﻡ ﺭﻭﺣﻰ ﻭﻧﻮﻋﻰ ﺧﻮﺩ ﻧﺰﺩﻳﮑﺘﺮ ﺑﻘﻬﻘﺮﺍ ﻣﻴﮑ&#= 65256;ﺪ. ﮐﻪ ﭘﺶ ﺍﺯ ﻣﺮﮒ ﻃﺒﻴﻌﻰ ﺑﺤﻴﻮﺍﻧﻴّﺖ ﻣﺠﺪﺩ ﺩﺭ ﺗﻮﻟ&= #65194; ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺣﻴﻮﺍﻧﻰ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ. ﺑﺮﺍﻯ ﺧﻮﺍﺏ ﻣﺰﺍﺝ ﺳﺮﺩ ﻭ ﮔﺮﻡ ﺭﺍ ﻧﻴﺰ ﻗ= ﺎﺋﻞ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺍﮔﺮ ﭼﻨﺎﻥ ﺑﺎﺷﺪ'ﺑﻤﻌﻨﻰ ﺳﺮﺩﻯ ﮐﻢ ﺍﻧﺮﮊﻯ ﻳﺎ ﮔﺮ&= #65251;ﻰ ﭘﺮ ﺍﻧﺮﮊﻯ ﻭ ﻗﻨﺪ ﻧﻴﺴﺖ.ﺑﻠ&= #64401;ﻪ ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ ﻣﺎﻫﻴّﺖ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﮐﻪ ﭼﮕﻮﻧﻪ ﻗﺴﻤﺘﻬﺎﻯ ﻏﺬﺍﺋﻰ ﺑﺪﻥ ﺭﺍ ﺍﺩﺍﺭﻩ ﻣﻴﻨﻤﺎﻳﺪ. ﺑﻰ ﺍﻋﺘﻨﺎ ﺑﻤﻮﺿﻮﻋﻰ ﻫﻢ ﺍﺯ ﻟﺤﺎﻅ ﻣﻐﺰﻯ ﻭ ﻫﻢ ﺍﺯ= ﻟﺤﺎﻅ ﺍﻋﻀﺎﻯ ﺗﻦ ﺭﺍ'ﺍﻧﺴﺎﻥ ﺭﺍ ﺳﺮﺩ ﻣﺰﺍﺝ ﻭﺑﻰ ﻋﻠﺎﻗﻪ ﻣﻴﮑﻨﺪ ﻭ ﺍﻧﺴﺎﻥ ﭘﺮ ﺗﺤﺮﻙ ﮔﺮﻡ ﻣﺰ&= #65165;ﺝ ﺍﺳﺖ.ﮐﻪ ﺣﺘﻰ ﻣﻴﺰﺍﻥ ﻗﻨﺪ ﺧﻮﻥ ﻧﻴﺰ ﮐﻤﻚ = ﺑﺎﻳﻦ ﺗﺤﺮﻙ ﻃﺒﻴﻌﻰ ﺑﺮﺍﻯ ﺳﻮﺯﺍﻧﺪﻥ ﻣﻴﻨﻤﺎﻳﺪ. ﺩﺍ&= #65255;ﻴﺎﻝ ﻇﺎﻫﺮﺍ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﻣﺪﻓﻮﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﺯ ﻋﺠ&= #65166;ﺋﺐ ﺧﻮﺍﺏ ﻣﻴﮕﻮﻳﺪ ﺧﻮﺍﺏ ﺩﺭ ﺃﺻﻞ = ﺩﻭ ﭼﻴﺰ ﺍﺳﺖ.ﻳﮑﻰ ﺁﮔﺎﻫﻰ ﺍﺯ ﺣﻘﻴﻘﺖ ﺍﺣﻮﺍﻝ ﻭ ﻣﻘﺎ&= #65249; ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ'ﻭ ﺩﻳﮕﺮﻯ ﮐﺸف ﮐﻨﻨﺪﻩ ﺭﺍﺯ ﺍﻧﺠﺎﻡ ﮐﺎﺭﻫﺎ.ﻳﻌﻨﻰ ﺭﺳﺎﻧﻨﺪﻩ ﺍﻧﺴﺎﻥ ﺑﻤﻌﻨﻰ ﺑﺎﻃﻨﻰ ﻭﺣﺘﻰ ﭘﻴﺶ ﺁﻣﺪﻫﺎﻯ ﺁﻳﻨﺪﻩ'ﭼﻮﻥ ﺍﺣﻮﺍﻝ ﺷﻬﻮﺩ&#= 65263; ﺳﺎﻟﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻣﻌﺮﻭﻑ ﻧﻮﻉ ﺑﺸﺮﻯ.ﻭ ﺧﻮﺍﺑﻬﺎﻯ ﺩﺳﺘﻪ ﺩﻭﻡ ﺭﺍ ﭼﻨﺪﻳﻦ ﻗﺴﻤﺖ ﮔﻔﺘﻪ ﺍﺳﺖ. ﻳﮑﻰ ﺧﻮﺍﺑﻬﺎ&#= 65263; (ﺁﻣﺮ) ﺩﺳﺘﻮﺭ ﺩ= ;ﻫﻨﺪﻩ'ﮐﻪ ﺩﺳﺘﻮﺭ ﺍﻟﻌﻤﻞ ﻣﻴﺪﻫﺪ ﻭ ﺩﻳﮕﺮﻯ ﺧﻮﺍﺑ&#= 65260;ﺎﻯ ( ﺯﺍﺟﺮ ) ﮐﻪ ﺩﺳﺘﻮﺭ ﻣﻨﻊ ﻭ ﺩﻭﺭﻯ ﺍﺯ ﮐﺎﺭﻯ ﺭﺍ ﻣﻴﺪﻫﺪ. ﻭ ﺳﻮﻡ= ﺧﻮﺍﺑﻬﺎﻯ (ﻣُﻨﺬِﺭﻩ) ﺍﻧﺬﺍﺭ ﻭ ﺍﺧﻄﺎﺭ ﻭ ﺑﺮﺣ&= #65196;ﺭ ﮐﻨﻨﺪﻩ ﺍﺳﺖ. ﮐﻪ ﺍﻋﻠﺎﻡ ﺧﻄﺮ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﭼ&= #65260;ﺎﺭﻡ ﺧﻮﺍﺑﻬﺎﻯ ( ﻣﺒﺸّﺮﻩ ) ﮐﻪ ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﺑﺸﺎﺭﺍﺕ ﺷﻬﻮﺩﻯ ﻣﻴﺒﺎﺷﻨﺪ.ﺗﻘ&#= 65204;ﻴﻤﺎﺕ ﺩﻳﮕﺮﻯ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺯ = ﺩﺍﻧﻴﺎﻝ ﻧﺒﻰ ﻭﻳﺎ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺩﺭﻭﻳﺶ ﭘﺮ ﮐﺎﺭ'ﻭ ﺑﻨﻘﻞ ﺍ= ﺯﻋﻘﺎﻳﺪ ﻋﻮﺍﻡ ﻭ ﺗﺠﺮﺑﻪ ﻫﺎﻯ ﺷﺨﺼﻰ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ' ﭼﻮﻥ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻭﮐﺮﻣﺎﻧﻰ ﻭ ﺟﺎﺑﺮ ﺁﻣﺪﻩ ﺍ&= #65203;ﺖ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﺗﻘﺴﻴﻢ ﺧﻮﺍﺑﻬﺎ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﺳﻪ ﻗﺴﻤﺖ ﺍﺳﺖ.ﻧﺨﺴﺖ ﮐﻪ ﺧﻮﺍﺏ ﺍﺯﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺎﺷﺪ'ﻭ ﺑﺸﺎﺭﺕ ﻭﻣﮋﺩﻩ ﺑﺮﺍﻯ ﻣؤﻣﻨﺎﻥ ﺍﺳﺖ'ﻭﺩﺭ ﺣﻴﺎﺕ ﺁﻧﻬﺎ ﻫﻢ ﺍﮐﻨﻮﻥ.ﻭ ﺩ= ﻳﮕﺮﻯ ﺧﻮﺍﺑﻬﺎﻯ ﺷﻴﻄﺎﻧﻰ ﺍﺳﺖ' ﮐﻪ ﭘﺎﺩﺍﺵ ﺷﻴ&= #65220;ﺎﻥ ﺑﺮﺍﻯ ﻓﺮﻳﺐ ﺧﻮﺭﺩﮔﺎﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65204;ﻴﺎﺭﻯ ﺍﺯ ﻣﮑﺘﺴﺒﺎﺕ ﻣﺎﺩﻯ' ﭼﻮﻥ ﭘﻮ= ﻝ ﻭﺯﻥ ﺑﺎﺯﻯ ﻭ ﻗﺪﺭﺕ ﻭﻏﻴﺮﻩ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﺳﻮﻡ ﺭﺍ(ﺍﺿﻐﺎﺵ ﺍﺣ&= #65248;ﺎﻡ)ﻣﻴﺨﻮﺍﻧ= 5194;. ﮐﻪ ﻓﺸﺎﺭﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺍﺯ ﻫﻮﺳﻬﺎ ﻭ ﻃﻤﻊ ﻫﺎ ﻭ ﻏﻴﺮﻩ ﻣﻴ= ﺒﺎﺷﺪ.ﻭﻣﻴﺘﻮ&#= 65165;ﻥ ﺍﻳﻦ ﺳﻪ ﮔﻮﻧﻪ = ﺧﻮﺍﺏ ﺭﺍ ﺑﺸﺎﺭﺍﺕ ﺍﻭﻟﻴﺎ'ﻭ ﻭﺳﻮ&= #65203;ﻪ ﻏﻴﺮ ﺍﻟﻬﻴّﻮﻥ'ﻭ ﺁﺷﻔﺘﻪ ﻭﻣﺨﻠﻮﻁ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﮔﻔﺖ. ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻣﻴﮕﻮﻳﺪ' ﻧﺨﺴﺖ ﺧﻮﺍﺑﻰ ﻣﺤﮑﻢ ﺍﺳﺖ'ﻳﻌﻨﻰ ﭘﺮ ﺑﺎﺭ ﺍﺯ ﺣﮑﻤﺖﻭﻣﻌﻨﻰ ﻭ ﺍﺳﺘﺪﻟﺎل ﺒ&#= 65166;ﺷﺪ' ﻭﺩﻳﮕﺮﻯ ﺧﻮﺍﺑﻬﺎﻯ ﻤﺘﺸﺎﺑﻪ ﺍﺳﺖ'ﮐﻪ ﺷﺒﻴﻪ ﺧﻮﺍﺑﻬﺎﻯ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ ﻣﻴﺒﺎﺷﺪ'ﻭﻟﻰ ﺁﻥ ﭼﻨﺎﻥ ﻧﻴﺴ&= #65174;.ﻭ ﺳﻮﻡ ﺧﻮﺍﺑﻬﺎﻯ( ﺍﺿﻐﺎث ﺍﺣﻠﺎ= 5249;) ﭼﻮﻥ ﻓﺸﺎﺭ ﺗَﺨﻤِﻪ ﺷﮑﻢ ﺑﺎ ﻏﺬﺍﻯ ﺑﻴﺸﺘﺮ ﺍﺯ ﺣﺪ&= #1617; ﺩﺭ ﺍﻧﺴﺎﻥ ﺧﻮﺍﺏ. ﻭ ﺍﻣﺎﻡ= ﺻﺎﺩﻕ ﺧﻮﺍﺑﻬﺎﻯ ﺗﻤﺎﻡ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺭﺍ'ﺍﺯ ﻧﻮﻉ ﺍﺿﻐﺎث ﺍﺣﻠﺎﻡ ﻣﻴﺨﻮﺍﻧﺪ ﮐﻪ ﻋﻤﻮﻣﻴّﺖ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺧﻮ&= #65165;ﺏ ﻣﺒﺸّﺮﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬی اﺳﺖ' ﻭﻧﻪ ﻭﺳﻮﺳﻪ ﺷﻴﻄﺎﻧﻰ ﺑﺮﺍﻯ ﭘﻴﺮﻭﺍﻥ ﺷﻴﻄﺎﻥ ﺃﻫﺮﻳﻤﻦ. ﻣﺎﻧ&= #65256;ﺪ ﺷﻴﻄﺎﻧﻰ ﮐﻪ ﺭ&= #65259;ﺒﺮ ﻣﺬﻫﺒﻰ ﺷﺨﺺ ﺑﺎﺷﺪ'ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﻳﺎ ﺭﻫﺒﺮ ﺳﻴﺎﺳﻰ ﻭ ﺣﺰﺑﻰ ﻭ ﻓﻠﺴﻔﻰ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.ﻭ ﻣﻴﺘ&= #65262;ﺍﻥ ﺧﻮﺍﺑﻬﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﻓﺴﺎﺩ ﻃﺒﻊ ﺩﺍﻧﺴﺖ'ﮐﻪ ﺩﻭﭼﺎﺭ ﻓﺴﺎﺩ &= #65165;ﺧﻠﺎﻕ ﻭ ﺍﻋﺘﻴﺎﺩﺍﺕ ﻭ ﻧﺪﺍﺷﺘﻦ ﺩﺭ&= #65183;ﻪ ﻭﺟﺪﺍﻥ ﺑﻴﺪﺍ&#= 65197; ﻣﻴﺒﺎﺷﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﺩﺍﺋﻢ ﺍﻟﺨﻤﺮ'ﻭ ﻫﻨﮕﺎﻡ ﺧﻮﺭﺩﻥ ﻏﺬﺍﻯ ﺳﻨﮕﻴﻦ ﻭﺯﻳﺎﺩ ﻏﻴﺮ ﻗﺎﺑﻞ ﻫﻀﻢ'ﻭ ﻳﺎ ﺧﻮﺍﺑﻬﺎﻯ ﮐﻮﺩﮐﺎﻥ ﻧﺎﺑﺎﻟﻎ ﮐﻪ ﺍﺣﻮﺍﻝ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﺩﺍﺭﻧﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﺤﻤﺪ ﺑﻦ ﺳﻴﺮﻳﻦ ﺧﻮﺍﺑﻬﺎ ﺭﺍ ﭼ&= #65256;ﻴﻦ ﺗﻘﺴﻴﻢ ﮐﺮﺩﻩ ﺍﺳﺖ ﻳﮑﻰ( ﺧﻮﺍﺑﻬﺎﻯ ﻣﺤﮑﻢ) ﻭ ﺭﺍﺳﺖ= ' ﮐﻪ ﺟﻮﺍﻧﺐ ﻭ ﺍﻃﺮﺍﻑ ﺧﻮﺍﺏ &= #64400;ﺎﻣﻞ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻭﺍﻣﺮ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭﺧﻮﺩ ﺩﺍ&= #65197;ﺩ. ﮐﻪ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻥ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ' ﻭ ﻳﺎ ﻣﺪﺑّﺮ ﺍ&= #65247;ﻬﻰ ﻭﻫﻤﺰﺍﺩ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ'ﺑﺪﻝ ﺍﻧﺴﺎﻥ ﻣﻨﺤﺮ&#= 65233; ﺗﺬﮐّﺮ ﺩﺍﺋﻢ ﻣﻴﺪﻫﺪ. ﻭﻧﻴﺰ ﺍﺿﻐﺎث ﺍﺣﻠﺎ= 5249; ﮐﻪ ﺗﻌﺮﻳﻒ ﺑﻐﻠﺒﻪ ﻃبع ﺪﺭﺍﻧﺴﺎﻥ ﺩﺍﺭﺩ.ﻭ ﻳﺎ ﺍﺯ ﺍﻓﺰﻭﻧﻰ ﺁﻧﻬﺎ'ﻭ ﻳﺎ ﺍﺯ ﺣﺪﻳث ﻧﻔس ﮐﻪﻫﺮﮐس ﺑﺎﺧ= 5262;ﺩ ﮔﻔﺘﮕﻮ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺍﮐثرﺍ ﺑﺪﻋﻮA= 165; ﻭﺟﻨﮓ ﻭ ﮔﺮﻳﻪ ﺷﺨﺺ ﻣﻨﺠﺮ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺍﺯ ﻟﺤﺎﻅ ﻭﺍﻗﻌﻰ ﺭﺍﺳﺖ &= #65255;ﻴﺴﺘﻨﺪ. ﮐﺮﻣﺎﻧﻰ ﻧﻴﺰ &= #64380;ﻨﻴﻦ ﺗﻘﺴﻴﻢ ﺧﻮﺍﺑﻬﺎ ﮐﺮﺩﻩﺍﺳﺖ' ﺧﻮﺍﺑﻬﺎﻯ ﺭﺳ&#= 65268;ﺪﻩ ﺍﺯ ﺧﺪﺍﻭﻧﺪ'ﻭﺧﻮ&#= 65165;ﺑﻬﺎﻯ ﻭﺳﻮﺳﻪ ﺷﻴﻄﺎﻧﻰ'ﻭ ﺧﻮﺍﺑﻬﺎﻯ ﮐﻪ ﻣﺮﺩﻡ ﺑﺎ ﺧﻮﻳﺸﺘﻦ ﺳﺨﻦ ﻣﻴﮕﻮﻳﻨﺪ.ﻭﺍ&#= 65199; ﻫﻮﺵ ﻧﻔس ﺧﻮﻳﺶ ﺭؤﻳﺎ ﺩﺍﺭﻧﺪ.ﺧﻮﺍﺏ ﺻﺤﻴﺢ ﻭﺭﺍﺳﺖ ﺗﻨﻬﺎ ﺑﺸﺎﺭﺍﺕ ﺍﺳﺖ.&= #64400;ﻪ ﺑﺮﺍﻯ ﺗﺮﺳﺎﻧﺪﻥ ﺍﻧﺴﺎﻥ ﺍﺯ ﮔﻨﺎﻩ ﻧﺸﺎﻥ ﺩ&= #65165;ﺩﻩ ﻣﻴﺸﻮﺩ. ﺗﺎ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﮔ&= #65256;ﺎﻫﺎﻥ ﮐﻨﻨﺪ.ﺗﺎ ﺧﻴﺮ = ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺑﻮﻯ ﺑﺮ&= #65203;ﺪ. ﮐﻪ ﻣﺎ ثوﺍﺏ ﻣ&#= 65268;ﮕﻮﺋﻴﻢ.ﻳﺎ ﻫﻤﺎﻥ( ثوﺏ)ﻭ ﻟﺒﺎس ﺗﺎﺯﻩ ﭘ&#= 65166;ﻙ ﻭﻣﻘﺪس ﮐﻪ ﺑﺮﺗﻦ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻢ ﻭ ﺍﻟﻬﻰ ﺷﺪﻩ ﺩﺭ ﺟﺸﻨﻬﺎ ﭘﻮﺷﻴﺪﻩ ﻣﻴﺸﻮﺩ' ﻭﻟﺒﺎ&= #1587; ﺗﺎﺯﻩ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﺑﻨﻈﺮ ﻋﺮﻓﺎ ﺑﮑﺴﺎﻧﻰ ﮐﻪﻣ&#= 65268;ﮕﻮﻳﻨﺪ'ﺧﻮﺍA= 169;م ﺮﺍ ﻓﺮﺍﻣﻮﺵﻣﻴﮑ= 5256;ﻢ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>' <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺎﻳﺪ ﮔﻔﺖ ﮐﻪ ﺑﺎﻳﺪ = ﺗﻮﺑﻪ ﻭﺗﺮﻙ ﺭﻭﺵ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧﻰ ﮐﻨﺪ.ﺯﻳﺮﺍ ﻓﺮ&= #65165;ﻣﻮﺷﻰ ﺧﻮﺍﺏ ﺧﻮﺩ ﮔﻨﺎﻩ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺎ ﺩﻟﻴﻞ ﮔﻨﺎﻫﮑ&#= 65166;ﺭﻯ ﺷﺨﺺ ﺍﺳﺖ.ﻭ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﺧﻮﺍﺏ ﻓﺮﺷﺘﻪ ﺍﺳﺖ'ﻭ ﺍﺯ (ﻟﻮﺡ ﻣﺤﻔﻮﻅ) ﻣﻴﺒﺎﺷﺪ ﻳﻌﻨﻰ ﺍﺯ ﻓﺮﺷﺘﻪ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ'&= #64400;ﻪ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﻧﻴﮑ&= #65262;ﺋﻰ ﻫﺎ ﻭ ﺯﺷﺘﻰ ﻫﺎ ﺷﺒﺖ ﻣﻴﺸﻮﺩ.ﻭ ﻧﻪ ﺍﻳﻨﮑﻪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺳﺮﻧﻮﺷﺖ ﺑﺪ ﺍ&= #65267;ﻦ ﭼﻨﻴﻦ ﺑﺮﺍﻯ ﮐﺴﻰ ﺑﺎﺷﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺁﺯﺍﺩ ﮔﺬﺍﺭﺩ&#= 65257; ﺍﺳﺖ.ﺗﺎ ﺳﺮﻧﻮﺷﺖ ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﺭﺍ ﺑﺪﺳﺖ ﺧﻮﺩﺵ ﺑﺴﺎﺯﺩ' ﻭﺍﮐﻨﻮﻥ ﺁﻧﺮ&#= 65165; ﻣﻴﺴﺎﺯﺩ.ﻭﺫﺧ&#= 65268;ﺮﻩ ﺧﻮﺏ ﻳﺎ ﺑﺪ ﺑﺮﺍﻯ(ﺁﺧﺮﺕ)ﻳ&= #65166; ﺗﻮﻟﺪ ﺑﻌﺪﻯ' ﺫﺧﻴﺮﻩ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺗﻘﺴﻴﻢ ﺟﺎﺑﺮ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﺷﺎﻳﺪ ﻫﻤﺎﻥ ﺳﺎﻟﻚ ﻭﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺍﻧﺼﺎﺭﻯ ﺑﺎ ﻣﺤﻤﺪ ﺩﺭ ﺟﻮﺍﻧﻰ ﺑﻮﺩﻩ باشد 'ﻭﻋﻤﺮ ﺩﺭﺍﺯ ﺗﺎﺯﻣﺎ&#= 65253; ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺭﺍ ﺩﺍﺷﺘﻪ ﻭﻧﺎﺑﻴﻨﺎ ﺑﻮﺩ' ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺍﺯ ﺍﻭ ﺍﺯ ﺧﺎﻃﺮﺍﺕ ﻭﮔﻔﺘﻪﻫﺎﻯ ﭘﻴﺎﻣﺒﺮ ﻣﻴﺨﻮﺍﺳﺖ ﺑﺮ&#= 65165;ﻳﺶ ﺑﮕﻮﻳﺪ.ﺗﻘﺴﻴ&#= 65250; ﺧﻮﺍﺑﻬﺎ ﺭﺍ ﺑﺨﻮﺍﺑﻬﺎﻯ ﺭ&#= 65165;ﺳﺖ ﻭ ﺻﺎﺩﻕ ﮔﻔﺘﻪ'ﮐﻪ ﻫﻤﺎﻥ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ ﻭ ﺩﺍﺭﺍﻯ ﺃثر ﻋﻤﻴﻖ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻏﻴﺮ ﻗﺎﺑﻞ ﻓﺮﺍﻣﻮﺷﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﺷﺎﻫﺪ ﺍﺳﺖ.ﻭ ﺩﻳﮕﺮﻯ ﺧﻮﺍﺑﻬﺎﻯ ﺩﺭﻭﻏﻴﻦ'ﮐﻪ ﺗﺤﻘﻖ ﺧﺎﺭﺟﻰ ﺑﺮﺍﻯ ﺻﺎﺣﺐ ﺭ&= #1572;ﻳﺎ ﻧﻴﺰ ﻧﺪﺍﺭﺩ. ﻭﻯ ﺧﻮﺍﺑﻬﺎﻯ ﺭﺍﺳﺖ ﺭﺍ ﺳﻪ ﻧﻮﻉ ﻣﻴﺪﺍﻧﺪ'&= #65251;ﺒﺸّﺮ ﻭ ﺗﺤﺬﻳﺮ ﻭ ﺍﻟﻬﺎﻡ.ﻳﺎ ﻣﮋﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﺧﻄﺎﺭﻫﺎﻯ ﺍﻟﻬﻰ'ﻭ ﭘﻴﺎﻣﻬﺎﻯ ﻟﺪﻧّﻰ.ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﺧﻮﺍ&#= 65167; ﺗﺒﺸﻴﺮ ﻭ ﺑﺸﺎﺭﺍﺕ'ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻓﺮﺷ&#= 65176;ﻪﺍﻯ ﺭﺍ ﺑﺮ ﻟﻮﺡ ﻣﺤﻔﻮﻅ ﻣﻮﮐّﻞ ﮐﺮﺩﻩ ﺍﺳﺖ. ﺗﺎ ﺑﻨﺪﻩﺍﻯ ﺍﺯ ﺳﺮﻧﻮﺷﺖ ﺧﻮﺏ ﻭ ﺑﺪ ﺑﺎ ﺧﺒﺮ ﮐﻨﺪ.ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻓﺮﺷﺘﻪ ﻣﻮﮐّﻞ' ﻫﻤﺎﻥ (= ﻟﻮﺡ) ﻳﺎ ﮐﺘﺎﺑﭽﻪ ثبت ﺍﻣﻮﺭ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﻮﺏ ﻭﺑﺪ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭﺗﺰﮐﻴﻪ ﻧﻔس &#= 64344;ﺎﮐﺴﺎﺯﻯ ﻣﻌﺎﻳﺐﺍﺯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'ﻳﺎ ﻫﻤﻴﻦ ﻟﻮﺡ ﻭ ﺩﻓﺘﺮ ﺣﻔﻆ ﺩﺍﺋﻢ ﺁثاﺭ ﺍﻋﻤﺎﻝ ﻭﺍﻓﮑﺎﺭ ﻭﺍﻗ&#= 65262;ﺍﻝ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻓﺮﺷﺘﻪ ﻣﺪﺑّﺮ ﺍﻧﺴﺎﻥ'ﺑﺎﺯ ﻫﻤﺎﻥ ﻫﻤﺰﺍﺩ ﺍﻟﻬﻰ ﺍﻭﺍﺳﺖ.ﮐﻪ ﺍﺯ ﺁﻏﺎﺯ ﺗﻮﻟﺪ ﺗﺎ ﻣﺮﮒ ثبت ﺁ= 579;اﺭ ﻭﺗﻐﻴﺮ ﻭﺍﺻﻠﺎﺡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺭﺍ ﻣﻴﮑﻨﺪ. ﻭﻫﻤﺎﻥ ﻧﻄﻔﻪ &= #65197;ﻭﺣﻰ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗﺮ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺠﻬﺎﻥ ﺍﺳﺖ.ﻣﻮﮐّﻞ ﻭﻣﺘﺼﺪﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻭﻫﻤﺎﻥ ﻧﻴﺰ ﻓﺮﺷﺘﻪ ﻣﺮﮒ ﻃﺒﻴﻌﻰ ﻭﻧﻮﻋﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ<sp= an dir=3DLTR><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261; ﭘﺮﻭﻧﺪﻩ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﻳﻚ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﻧﻴﺰ &= #65251;ﻴﺒﺎﺷﺪ.ﻭﻫﻤ= 5166;ﻥ ﺍﻟﻬﺎﻡ ﺩﻫﻨﺪ&#= 65257; ﻧﻴﮑﻮ' ﻳﺎ ﺗﺸﻮﻳﻖ ﺑﮕﻨﺎﻩ ﮐﺎﺭﻯ ﺑﺎﻧﺴﺎﻥ ﻣﻴﺪﻫﺪ. ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺁﻧﺮ&#= 65165; ﺭﻭﺍﻥ ﻭﺟﺎﻥ ﻭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺩﺍﻧﺴﺖ.ﻭﻟﻔﻆ (ﺑﻨﺪﻩ)ﺗﻨﻬﺎ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺩﺭ ﺑﻨﺪﮔﻰ ﺳﻠﻮﮐﻰ ﺑﺎ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﺳﺖ. ﻭﻯ ﺍﻳﻦ ﻓﺮﺷﺘﻪ ﺭﺍ (ﻣَﻠَﻚ ﺍﻟﺮؤﻳﺎ) ﻳﺎ ﻓﺮﺷﻪ ﺭؤﻳﺎ ﻣﻴﺨﻮﺍﻧﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﺑﺮﺍﻯ ﭘﻨﺪ ﺩﺍﺩﻥ ﺑﺎﺣﻔﻆ &= #65153;ﺯﺍﺩﻯ ﺍﺧﺘﻴﺎﺭ ﺑﻤؤﻣﻨﺎﻥ ﺍﻭﻡ ﮐﻨﻨﺪﻩ'ﺑﺴﺎﻟ&#= 65242; ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﺪﻫﺪ. ﺧﻮﺍﺏ = ﺗﺤﺬﻳﺮ ﻭ ﺑﺮ ﺣﺬﺭ ﻧﻤﻮﺩﻥ'ﺍﺯ ﻓﺮﺷﺘﻪ ﺩﻭﺭ ﮐﻨﻨﺪﻩ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭﺗﮑﺎﻣﻞ ﺍﺳﺖ.ﻭﻧﺰﺩﻳﮑ&#= 65176;ﺮ ﺑﻘﻬﻘﺮﺍ ﻭﺍﻫﺮﻳﻤﻦ ﺷﺨﺼﻰ' ﻭ ﺧﻮﺍﺏ= ﺍﻟﻬﺎﻣﻰ ﺍﻣﻮﺭ ﺧﺎﺹ ﺍﻃ&= #65166;ﻋﺖ ﺳﺎﻟﻚ'ﻭ ﺗﺬﮐّﺮﺍﺕ ﺍﻟﻬﻰﻣﻴﺒﺎﺷ= 5194;. ﻭ ﺧﺪﺍﻭﻧﺪ ﻭﻃﺒﻴﻌﺖ ﻭﻓﻄﺮﺕ ﺍﻧﺴﺎ&#= 65253;'ﻣﺪﺍﻡ ﻫﺮ ﻟﺤﻈﻪ ﺩﺭ ﺣﺎﻝ ﺗﺬﮐّﺮ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺩﺭﺟﻪ ﻋﻘﻞ ﻭﻓﻬﻢ ﻭ ﭘﺎﮐﻰ ﺭﻭﺍﻥ ﺍﻭ ﭼﻘﺪﺭ ﺑﺎﺷﺪ.ﻭﺧﻮﺍﺑ&#= 65260;ﺎ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ &= #65165;ﻳﻦ ﻭﺳﺎﺋﻞ ﺗﺬﮐﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ.ﻭﺍ&#= 65247;ّﺎ ﺗﻤﺎﻡ ﺣﻮﺍﺩث &#= 65261;ﺭﺧﺪﺍﺩﻫﺎﻯ ﺭﻭﺯ ﻣﺮﻩ ﻧﻴﺰ ﺩﺍﺭﺍﻯ ﺗﺬﮐّﺮ ﺍﻟﻬﻰ ﺍﺳﺖ.ﺍﮔﺮ ﺗﻮﺟّﻪ ﻭﺗﻔﮑ= 617;ﺮ ﺳﻠﻮﮐﻰ ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ ﺩﺭﺁﻥ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺸﻮﺩ .<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺟﺎﺑﺮ ﺧﻮﺍﺏ ﺩﺭﻭﻍ ﺭ&= #65165; ﺑﺴﻪ ﻗﺴﻤﺖ ﻣﻴﺨﻮﺍﻧﺪ.ﻫﻤ&#= 1617;ﺖ ﻭ ﻋﻠّﺖ ﻭ ﺩﻳﻮ.(ﺧﻮﺍﺏ ﻫﻤّﺖ) ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﺃﻧﺪﻳﺸﻪ ﻭ ﺁﺭ&= #65199;ﻭﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﮐﻪ ﻭﺩﺭ ﺧﻮﺍﺏ ﻣﻰ ﺑﻴﻨﺪ.ﮐﻪ ﻣ= ﺎ (ﺧﻮﺍﺑﻬﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻭﺷﻬﻮﺍﻧﻰ) ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﺩﺭ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻫﺴﺖ.ﻭ ﺑﺮﺍﻯ ﺍﻳﻨﮕﻮﻧﻪ ﺧﻮ&#= 65165;ﺑﻬﺎ ﺗﺄﻭﻳﻞ ﻣثبت ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﻣﻌﻨﻰ ﻣﻨﻔﻰ ﻭ ﻗﻬﻘﺮﺍﻯ ﺑﻌﺪﻯ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.ﻭ ﺗﺄﻭﻳﻞ ﺁﻥ ﺍﻋﻠﺎﻡ ﺧﻄﺮ ﺍﻟﻬﻰ ﺑﺸﮑﻞ ﻭﺍﺿﺢ ﻣﻴﺒﺎﺷﺪ. ﺧﻮﺍﺏ ﻋﻠّﺖ ﭼﻮﻥ ﺩﺭﺩ ﻭﻧﺎﺭﺍﺣﺘﻰ ﺟﺴﻤﻰ ﺍﺳﺖ'ﮐﻪ ﺍﻣﻮﺭ ﺳﻬﻤﮕﻴﻦ ﻣﻰ ﺑﻴﻨﺪ.ﻭ ﺍﻧﮕﻴﺰﻩ ﺧﻮﺍ&#= 65167; ﻧﻴﺰ ﺃﺻﻞ ﻭﺗﺄ&= #65261;ﻳﻞ ﻭ ﺗﻔﺴﻴﺮﻯ ﺭﺍﺳﺖ ﺑﻮﺩﻧﻰ ﻧﺪﺍﺭﺩ ﻭ (ﺧﻮﺍﺏ ﺩﻳﻮﺍﻥ) ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻓﺎﺳﺪ ﻭﺣﻴﻮﺍﻧﻰ ﻭﺟﻮﺍﻧﻰ ﺩﺍﺭﻧﺪ'ﮐﻪﺍﻣ&#= 65262;ﺭ ﻣﺤﺎﻝ ﺭﺍ ﺑﺨﻮﺍﺏ ﻣﻰ ﺑﻴﻨﻨﺪ'ﮐﻪ ﺧﻮﺩ ﺷﺎﻳﺴﺘﻪ ﺁﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺁﻧﺮﺍ ﺍﺿﻐﺎث ﺍﺣﻠﺎﻡ ﻭ ﺑﺪﻭﻥ ﺗﻌﺒﻴﺮ ﻭﻣﻌﻨﻰ ﻣﻴﺪﺍﻧﻨﺪ.ﻭﻟ&#= 1740; ﻤﻌﻨﻰ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻭﮐﺎﺭﻣﺎﺋﻰ ﺭﺍ ﺑﺮﺍﻯ ﺷﺎﻫﺪ ﺧﻮﺩ ﺩﺍﺭﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻮﻟﺎ ﻋﻠﻰّ ﺧﻮﺍﺏ ﺭﺍ ﺍﺯ ﻋﺠﺎﺋﺐ ﺧﻠﻘﺖ ﻣﻴﮕﻮﻳ&#= 65194;.ﺍﻣﻮﺭﻯ ﮐﻪ ﺧﻴﺮ ﻭﺷﺮ ﻭ= ﺗﺤﻘّﻖ ﺁﻥ ﺑﻌﺪﺍ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺍﺯ ﻋﺠﺎﺋﺐ ﺧﻮ&= #65165;ﺏ ﺧﻴﺮ ﻭﺷﺮ ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﻋﻴﻨﺎ ﺩﺭ ﺑﻴﺪ&= #65165;ﺭﻯ ﻧﻴﺰ ﺗﺤﻘّﻖ ﺑﻌﺪﻯ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ.ﺟﺎﻫ&#= 65248;ﻰ ﺩﺭ ﺧﻮﺍﺏ ﺳﺨﻨﻬﺎﻯ ﺣﮑﻴ&#= 65252;ﺎﻧﻪ ﻣﻴﮕﻮﻳﺪ.ﻭ ﻳﺎ ﺍﻟﻔﺎﻅ ﻏﺮﻳﺐ ﺩﺭ ﺧﻮﺍﺏ ﺑﺮ ﺯﺑﺎﻥ ﻣﻴﺮﺍﻧ&#= 65194;.ﮐﻪ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﺗﻔﺴﻴﺮﻯ ﻧﺪﺍﺭﻧﺪ. ﺭﻭﺍ&= #65253; ﺷﻨﺎﺳﺎﻥ ﺍﻳﻨﮕﻮﻧﻪ ﮔﻔﺘﺎﺭﻫﺎﻯ ﭘﺮﺍﮐﻨﺪﻩ ﺭﺍ ﻣﻌﻠﻮﻣﺎﺕ ﺍﻧﺴﺎﻥ ﺍﺯﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﻣﻴﺨﻮﺍﻧﻨﺪ. ﻭﻯ ﻧﻘﻞ ﺁﻳﻪ ﻗ= ﺮﺁﻧﻰ ﻣﻴﻨﻤﺎﻳﺪ' ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﺧﺪﺍﻭﻧﺪ (ﻳﺘﻮ&= #65235;ّﻰ ﺍﻟﺄﻧﻔس ﺣﻴﻦ ﻣﻮﺗﻬﺎ ﻭ ﺍﻟﺘّﻰ ﺗﻤّﺖ ﻓﻰ ﻣﻨﺎﻣﻬﺎ ﻳﺘﻤﺴﻚ) ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﻭﻗﺘﻰ ﺩﺭ ﻣﺮﮒ ﻭﻓﺎﻯ ﻋﻬﺪ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ.ﻣﺎ&#= 65255;ﻨﺪ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻧﺠﺎﺕ ﺑﺨﺶ ﺷﺸﻢ ﺭﻭح اﻟﻘﺪس ﮐﻪ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ'ﻗﺎﺑﻞ ﺷﻬ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳﻦ (ﻭﻓﺎﺕ) ﺷﺨﺺ'ﻳﻌﻨﻰ(ﻭﻓ&= #65166;ﻯ)ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ'ﮐﻪ ﺍﻭﺭﺍ ﺑﺸﻬﻮﺩ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺷ&#= 65260;ﻮﺩﻯ ﻣﻴﺮﺳﺎﻧﺪ. ﻭﺧ&= #1615;ﻠﻒ ﻭﻋﺪﻩ ﻧﻤﻴﮑﻨﺪ.ﻭ ﺑﺮﺧﻰ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺧ&= #65262;ﺍﺏ ﻧﮕﻪ ﻣﻴﺪﺍﺭﺩ.ﻳﻌﻨ&#= 65264; ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺑﺎ&= #65199;ﮔﺸﺖ ﺑﺨﻠﻖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﻧﻴﺴ&#= 65174;. ﻫﻤﻪ ﺩﺭ ﺧﻮﺍﺏ = ﻣﻴﻤﻴﺮﻧﺪ ﻭﺩﻭﺑﺎﺭﻩ ﺯﻧﺪﻩ ﻣﻴﺸﻮﻧﺪ ﻭﺑﺮﺧﻰ ﺯﻧﺪﻩ ﻧﻤﻴﺸﻮﻧﺪ ﮐﻪ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 255;ﺎﻡ ﻣﺮﮒ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﺯﻳﺮﺍ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻧﺪﺍﺭﺩ' ﻭﻣﺴﺘﻘﻴﻤﺎ ﺑ&#= 65204;ﺎﻳﻪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺧﻮﺩ ﻣﻴﺮﻭﺩ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ.ﻭ ﺣﺘ= ﻰ ﺍﻳﻦ ﺁﻳﻪ ﺍﻳﻦ ﻣﻌﻨﻰ ﺭﺍ ﻣﻴﺪﻫﺪ ﮐﻪ ﻫﻤﻴﺸﻪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻣﺮﮒ ﺭﺍ ﺩﺭ ﺧﻮﺍﺏ ﻣﻴﺪﻫﺪ ﮐﻪ ﺷﺨﺺ ﺩﺭ ﺷﺮ= ﻑ ﻣﺮﮒ ﺍﺯ ﻧﺎﺗﻮﺍﻧﻰ ﺗﻦ ﺧﻮﺩ ﻣﻴﻞ ﺷﺪﻳ&= #65194; ﺑﺨﻮﺍﺏ ﺩﺍﺭﺩ.ﭘس ﻫﺮ ﻣﺮﮔﻰ ﺑﺎ ﻳﻚ ﻣﻘﺪﻣﻪ ﺧﻮﺍﺏ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺩﺭﺩ ﻣﺮﮒ ﮐﻪ ﺑﺴﻴﺎﺭ ﺍﺯ ﺁﻥ ﻣﻴﮕﻮﻳﻨﺪ' ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ'ﻭﻧﻪ ﺩﺭ ﺧﻠﺎﻝ ﻣﺮﮒ ﻳﺎ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺩﺭ ﺍﺣﺴﺎس 'ﻣﮕﺮ ﺩ&= #65197; ﺗﻮﻟّﺪﺍﺕ ﻧﺴﺦ ﻭﻣﺴﺦ ﻓﻮﺭﻯ ﺑﻌﺪﻯ. <o:p></o= :p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻟﻐﺖ ﺷﻨﺎﺳﺎﻥ ﻭﺍﻭﻟﻴﺎ ﺑﺮﺍﻯ(ﻧﻔس) ﭼﻨﺪﻳﻦ ﻣﻌﻨﻰ &= #64404;ﻔﺘﻪ ﺍﻧﺪ.ﺗﻦ ﻣﺎﺩﻯ ﻭ ﺣﻴﻮﺍﻧﻴّﺖ ﺍﻧﺴﺎﻥ'ﻭ ﺟﺎﻥ ﻳﺎ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ'ﮐﻪ ﻫﺮ ﺍﻧﺴﺎﻥ ﺩﺍﺭﺩ. ﻭ ﺗﻨﻬﺎ= ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﺯ ﺭﻭﺡ ﺍﻟﻬﻰ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﻣﻘﺪس ﻭﺳِﻨﺖ ﺷﺪﻩ ﻭ ﺁﺭﻳﺎ ﮔﺮﺩﻳﺪﻩ ﻭﺟﻤﺸﻴﺪ ﺷﺪﻩ' ﺻﺤﺒﺖ ﻣﻴﺘﻮﺍﻥ ﮐﺮﺩ.ﺑﺮﺍﺩﺭ ﻳﺎ ﻫﻤﺰﺍﺩ ﺍﻧﺴﺎﻥ'ﺩﺭ ﻫﺮ = ﻣﻘﺎﻣﻰ ﮐﻪ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ' = ﺑﺎﺯ ﻫﻤﺎﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻋﻘﺪﻩﺩﺍﺭ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗﺤﻤﻴﻞ ﻧﻈﺮﻳّﺎﺕ ﻭﺧﻮﺍﺳﺘﻪﻫﺎ= 5263; ﺑﺪ ﺧﻮﺩ ﺑﺮ ﺫﻫ= ﻦ ﻭﺗﻦ ﻭ ﺯﺑﺎﻥ اﻧﺴﺎﻥﻤﻴﻨﻤA= 166;ﻳﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261;ﺑﺮﺍﻯ(ﺭﻭﺡ)ﻧʌ= 68;ﺰ ﭼﻨﺪﻳﻥﻤﻌﻨﻰ ﺩﺍﺭﻧﺪ. ﭼﻮﻥ ﺟﺎﻥ ﺑﻔﺎﺭﺳﻰ' ﻭﺟﻦ ﺑﻌﺮﺑﻰ'ﻭﻳﺎ ﺍﺯ ﻧﺴﻴﻢ ﭼﻮﻥ ﺑﺎﺩ ﺑﺮﺍﻯ ﺭﻭﺡ'ﮐﻪ ﻣﺎ ﺍﺯ ﻣﺎﻫﻴّﺖ ﺗﺤﺖ &#= 65155;ثیر ﻣﻴﮕﻮﺋﻴﻢ'ﮐﻪ ﺭﻗﻴﻖ ﺗﺮ ﺍﺯ ﺃﺗﻢ ﻣﻴﺒﺎﺷﺪ.ﻭ ﮐﻠ&= #65166;ﻡ ﺧﺪﺍ ﻭ ﺟﺒﺮﺋﻴﻞ ﻭ ﺭﺣﻤﺖ ﻭ ﻭﺣﻰ ﻭﻓﺮﺍﺧﻰ ﻭ ﻓﺎﻧﺘﺰﻯ ﺍﺯ ﻋﻠﺎﺋﻢ ﺭؤﻳﺎ= 5259;ﺎﻯ ﻧﻴﮑﻮ ﺍﺳﺖ. ﻧﺎﻡ ﻣﺴﻴﺢ ﺭﺍ ﮐﻪ ﻣﺤﻤﺪ ﺭﻭﺡ ﺍﻟﻠﻪ ﻣﻴﮕﻮﻳﺪ' ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ'ﺑﺨﺼﻮﺹ &= #64400;ﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺭﺳﻴﺪﻩ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﺟﺒﺮﺋﻴﻞ ﻗﺎﺋ&#= 65250; ﻧﻮﻉ ﺑﺸﺮﻯ (ﺭﻭح الله ﻭ ﮐﻠﻤﻪ) ﻭﮐﻠﺎﻡ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ. ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﺑُﻌﺪ ﭼﻬﺎﺭﻡ ﺭﺍ ﺩﺭﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺷﺮﻁ ﺗﻮﻟﺪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳﺖ. ﻭﻟﻰ ﻣﺎ ﺍﮐﻨﻮ&= #65253; ﺑﺮﺍﻯ ﺍﻣﮑﺎﻥ ﺗﺼﻮﺭ ﺳﺮﻳﻊ' ﻫﻤﻪ ﻣﺮﺍﺗﺐ ﺭ&= #65261;ﺣﻰ ﺭﺍ ﻳﮑﺠﺎ (ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ) ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﺩﺭ ﺣﺎﻝ ﻭﺣﺪﺕ = ﻭﺟﻮﺩ ﺧﻮﺩ ﺑﺎ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﺮﺑﻮﻃﻪﻣﻴﺸ= 5262;ﺩ. ﻭ ﺍﺯ ﻗﻄﺮﻩ ﺩﺭ= ﺩﺭﻳﺎ ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﻣﺮﺍﺣﻞ ﺗﮑﺎﻣ&#= 65246; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #64380;ﻪ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ ﻭﺍﻟﻬﻰ ﻃﺒﺎﻳﻊ ﻭﺻﻔﺎ&#= 65173; ﺧﺎﺹ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ.ﻃﺒﻴﻌ&#= 65264; ﻫﺴﺘﻨﺪ'ﻭﻟﻰ ﻗﺎﺑﻞ ﮐﻨﺘﺮﻝ &= #65261;ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ'ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻣﻴﮑﻨﻨﺪ. ﺭﻭﺍﻥ ﺧﻮﺩ ﺁﮔﺎﻩ ﺫﻫﻨﻰ رﺍ'می ﺘﻮﺍﻥ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻳﺎ ﺑﺸﺮﻯ. ﺩﺍﻧﺴﺖ.ﮐﻪ ﻫﻨﻮﺯ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ.ﻭ ﻟﺎﺯﻡ ﺑ= ﺮﺍﻯ ﺍﺩﺍﻣﻪ ﺯﻧﺪﮔﻰ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ(ﺣﻴﻮﺍﻧﻰ)' ﻳﻌ= ;ﻨﻰ ﺣﻴﺎﺕ ﻭﺯﻧﺪﮔﻰ ﺩﺍﺭﺩ'ﻭﺧﺎﺹ ﺍﻧﻮﺍﻉ ﺣﻘﻴﺮ ﺣﻴﻮﺍﻧﻰ ﻧﻴﺴﺖ. ﻭﻟﺬﺍ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺣَﻴَﻮﺍﻥ ﺑﺎ(ﻓﺘﺢ ﺣﺮﻑ ﻳاء) ﻣﻴﮕﻮﻳﺪ.&#= 64400;ﻪ ﺟﻤﻊ ﺣﻴﺎﺕ ﻭﺯﻧﺪﮔﻰ ﻣﻴﺒﺎﺷﺪ. ﻭﺳﺎ&= #65247;ﮑﺎﻥ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺗﺪﺭﻳﺠﺎ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺭﻭﺣﻰ ﺗﺎ ﺭﻭح اﻟﻘﺪ= 587;' ﻭﭘﺎﻳﺎﻥ ﮐﻤﺎ&#= 65247;ﺎﺕ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨﺪ' ﮐﻪ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮﻭﻧﺪ.ﻭﻫﺮ ﺷﺎﻫﺪ ﺭﻭﺡ ﺍﻟﻘﺪس '(ﺭﻭﺡ ﺍﻟﻠﻪ) ﻣﻴﺒﺎﺷﺪ.ﻭﻧﻪ ﻫﺮﮐس ﮐﻪ ﻣﺎﺩ&#= 65197;ﺵ ﻧﺎﻡ ﺭﻭﺡ ﺍﻟﻠﻪ ﺑﺮﮐﺴﻰ &= #65169;ﮕﺬﺍﺭﺩ.ﮐﻪ ﺭﻭﺡ ﺍﺑﻠﻴس ﺃ&#= 65259;ﺮﻳﻤﻦ ﮔﺎﻫﻰ ﻧﻴﮑﻮ ﺗﺮ ﺍﺯ ﺁﻧﺎﻥ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺭﺍ ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﺮﺍﺣﻞ ﺭﻭﺣﻰ &= #65251;ﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎﮐﻨﻮﻥ ﻭﺗﺎ ﺃﺑﺪ' ﻣﺪﺑّﺮ ﻭ&= #65259;ﻤﺰﺍﺩ ﻭ ﺧﻠﺎﺻﻪ ﭘﺮﻭ&= #65255;ﺪﻩ ﺳﻮﺍﺑﻖ ﻳﻚ ﺭﻭﺡ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﺭﻭﺡ ﺩﺭ ﻫﺮ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻪ ﺑﺎﺷﺪ' ﺩﺭﺟﺎﺗ&= #65264; ﺍﺯ ﻋﻘﻞ ﺩﺍﺭﺩ'ﮐﻪ ﻋﻘﻞ ﻣﺎﺩﻯ ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﺻﻔﺎﺕ ﻣﻨﻔﻰ ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺳﺎﻟﮑﺎﻥ ﭘس ﺍ&#= 65199; ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﻧﻔس 'ﻭﮐﺴﺐ ﺗﺠ&= #65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎﻧﻪ'ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﭘﺎﮐﺴﺎ&= #65199;ﻯ ﺍﺯ ﻣﻌﺎﻳﺐ ﺭﻭ&= #65165;ﻥ'ﺑﻨﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨﺪ ﺯﻳﺮﺍ ﺍﻣﮑﺎﻥ &= #65175;ﺰﮐﻴﻪ ﻣﻄﻠﻖ ﻧﻴﺴﺖ'ﮐ&= #65258; ﺩﺭ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65176;ﻨﻬﺎﺋﻰ ﻫﺴﺖ.ﻭ ﻋﻤﻖ ﺑﻴﺸﺘﺮ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻴﺰ' ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ ﻫﺎﻯ ﻗﻮﻯ ﺗﺮ ﻟﺎﺯﻡ ﺍﺳﺖ' ﮐﻪ ﺍﻧﺴﺎﻥ ﻧﺪﺍﺭﺩ.ﻭﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺷﺎﻳﺪ ﻗ= ﺴﻤﺖ ﺩﻳﮕﺮﻯ ﺍﺯ ﭘﺎﮐﺴﺎﺯﻯ ﻣﻌ&#= 65166;ﻳﺐ ﺃﺯﻟﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﺭﻭﺡ &= #65191;ﻮﺩﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;' ﮐﻪ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺑ&= #65198;ﺳﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭘﻴﺎﻣﺒﺮ ﺑﺴﺎﻟﮑﺎﻥ ﺑﺎﺧﻮﺩ ﺗﻮﺻﻴﻪ ﻣﻴﮑﺮﺩﻩ'ﮐﻪ ﺑ&= #65166; ﻃﻬﺎﺭﺕ ﻭ ﭘﺎﮐﻰ ﺍﺯ ﺳﮑﺶ'ﻭ ﺑﺎ ﺫﮐﺮ ﺧﺪﺍ ﻭ ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ ﺩﻓﻊ ﺷﺮﻙ' ﻫﻤﺮﺍﻩ ﺗﻮﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺧﻮﺩ' ﭼﻮﻥ ﺑﺨﻮﺍﺏ ﺑﺮﻭﻧﺪ'ﺭﻭﺣﺸ&#= 65166;ﻥ ﺑﺂﺳﻤﺎﻥ ﻣﻴﺮﺳﺪ. ﻳﻌﻨﻰ ﺑﺂﺳﻤﺎﻥ ﻫﺎﻯ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 227;ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻭﻣﻠﮑﻮﺗﻰ ﻭ ﺳﻠﻮﮐﻰ ﭘﻨﺠﮕﺎﻧﻪ'ﻭ ﺩ&= #65261; ﻋﺎﻟﻢ ﺟﺒﺮﻭﺗ&#= 65264; ﻧﺨﺴﺖ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ ﺩﻭﻡ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ. ﺑﻠﮑﻪ ﺑﻤﻌﻨﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺍﺯ ﺗﻦ ﺟﺪﺍ ﺷﺪﻩ ﮐﻪ ﻣﺨﺎﻟﻔﻴﻦ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺘﻦ ﺗﻨﻔّ= 587; ﺍﻧﺴﺎﻥ ﺧﻮﺍﺏ ﺭﺍ' ﺩﻟﻴﻞ ﺑﻘﺎﻯ ﺭﻭﺡ ﺩﺭ ﺗﻦ ﻣﻴﺪﺍﻧﻨﺪ.ﺩﺭ ﻭﺍﻗﻊ ﺭﻭﺡ ﮐﻤﻴّﺖ ﻣﺎﺩﻯ ﺭﺍ ﻧﺪﺍﺭﺩ' ﮐﻪ ﻭﺟﻮﺩﻯ ﮐﻴﻔﻰ'ﻭ ﺍﺯ ﺟﻨس ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻭﻣﻠﮑﻮﺗی ﻤﻴﺒﺎﺷﺪ.ﮐﻪ ﺧﺮﻭﺝ ﺭﻭﺡ ﺍﺯ ﺗﻦ ﺑﺪﺭﺟﺎﺗﻰ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻫﻤﭽﻨﺎﻥ ﺣﺪﻭ&#= 65193;ﻯ ﺍﺯ ﺭﻭﺡ ﺩﺭ ﺗﻦ ﻫﺴﺖ. ﮐﻪ ﺍﺯ ﺧﻮﺍﺏ ﻣﺮﮒ ﺑﻴ&= #65194;ﺍﺭ ﻣﻴﺸﻮﻧﺪ.ﻭﺍﻟ&#= 1617;ﺎ ﻗﺎﻟﺐ ﺗﻬیه کرﺩﻥ ﻭﻣﺮﮒ ﻗﻄﻌﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺩﺭ ﻳﻚ= ﺧﻮﺍﺏ ﺳﺎﻟﻚ ﺩﺭ ﺟﺎﻳﮕﺎﻩ ﻋﺒﺎﺩﻯ ﻣﻴﻤﻴﺮﺩ. ﺿﻤﻨ&= #65166; ﺍﻳﻦ ﺭﻭﺡ ﺩﺭ ﺗﻦ ﻧﻴﺴﺖ'ﮐﻪ ﺗ= ﻦ ﺩﺭ ﺭﻭﺡ ﺧﻮﺩ ﻏ= ﺮﻗﻪ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺩﺭ ﻫﺮ ﺷﻬﻮﺩﻯ ﻧﻬﺎﺋ&#= 65264; ﺧﻮﺩ ﻗﻄﺮﻩﺍﻯ ﺩﺭ ﺩﺭﻳﺎ ﻣﻴﮕﺮﺩﺩ'ﮐﻪ ﺍﺯ ﻫﻤﺎﻥ ﺟﻨس ﺩﺭﻳﺎ ﻣﻴﺒﺎﺷﺪ.ﻭﺍﺯ ﻣﮑﺎﻧﻴﺰﻡ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺋﻢ ﺭﻭﺡ ﺩﺭ ﺗﻦ ﺍﻃﻠﺎﻋﻰ ﻧﺪﺍﺭﻳﻢ ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﺍﺯ(ﺫﺍﺗﻴّﺎA= 173;)ﺍﺳﺖ.ﮐﻪ ﺗﻔﮑّﺮ ﺩﺭ ﺁﻥ ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﻣﮕﺮ&#= 65153;ﻧﭽﻪ ﺩﺭ ﺧﻮﺍﺏ ﻭﻳﺎ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺻﺤﺒﺖ ﺷﻮﺩ.<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺭﺳﻄﻮ(ﻧﻔس) ﺭﺍ ﻣﺒﺪﺃ ﻧﺨﺴ&= #65176;ﻴﻦ ﻭ ﺃﺷﺮﻑ ﺍﺯ (ﺭﻭﺡ) ﻣﻴﺪﺍﻧﺪ= .ﺃﺭﺳﻄﻮ ﺩﺍﻧﺸﻤﻨﺪﻯ ﻣﺎﺩﻯ ﻭ ﻓﻴﻠﺴﻮﻓﻰ ﻣﺨ&#= 65166;ﻟﻒ ﺟﻬﺎﻥ ﺭﻭﺡ ﻭ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﺳﺘﺎﺩﺵ ﺍﻓﻠ&#= 65166;ﻃﻮﻥ ﺑﺪﺍﻥ ﻣﻌﺘﻘﺪ ﺑﻮﺩ. ﺿﻤﻨﺎ ﺍﺧ= ﺘﻠﺎﻑ ﺍﺷﺨﺎﺹ ﺩﺭ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻔﺎﻅ'ﻣﺎﻧﻊ ﺍﺯ ﺭﺳﻴﺪﻥ ﺑﻤﻘﺼﻮﺩ ﺩﺭﺳﺖ ﮔﻮﻳﻨﺪﻩ ﻣﻴﺸﻮﺩ.ﻭﻟﻮ ﻧﻔس ﻳﺎ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺟﺎﻥ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﺑﺎ ﺭﻭﺡ ﮐﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺳﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﻧﺰﺩ ﮐﺎﻣﻠﺎﻥﺎﻟﻬ= 5264; ﺍﺳﺖ ﻓﺮﻕ ﺯﻳﺎ&= #65193;ﻯ ﺩﺍﺭﺩ. ﻭ ﺍﮔﺮ ﻫﻢ ﻳﮑﻰ ﺑﺎﺷﻨﺪ'ﭘس ﺍﺯ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264;'ﻭﺗﻐﻴﻴﺮ ﻣﺎﻫﻴّﺖ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﮔﺮﭼ&#= 65258; ﻧﻔس ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﻧﻮﻋﻰ ﻟﺎﺯﻡ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﺣﻴﻮﺍﻧﻰ ﻧ&= #65236;ﺶ ﻭ ﻧﻴﺰ ﺗﻨﻔّس &#= 65193;ﺍﺭﺩ.ﻭﻟﻰ ﺭﻭﺡ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﺩﺭ ﻣﺮﺍﺗﺐ ﺷﺎﻫﺪﺍﻥ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺗﺠﻠّﻴA= 166;ﺕ ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﻦ = ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ' ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺁﻣﺎﺩ&#= 65257; ﻭ ﻓﺮﺍﻫﻢ ﮐﺮﺩﻩﺍﻧﺪ.ﺩﺭ ﻋﺮﻓﺎﻥ ﺍﻳﺮﺍﻧﻰ ﺭﻭﺡ &= #65165;ﺯ ﺃﻣﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻣﺎﻫﻴّﺘﻰ ﺍﺯ &#= 65183;ﻨس ﻋﻮﺍﻟم اﻟﻬﻰ ﺩﺍﺭﺩ.ﻭ ﻫﻴﭻ ﮐ= ﺪﺍﻡ ﺍﺯ ﺻﻔﺎﺕ ﻣﺎﺩﻯ ﮐﻪ ﻣﻴﺸ&= #65256;ﺎﺳﻴﻢ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ.ﭼﻮﻥ ﺯﻣﺎﻥ ﻭﻣﮑﺎﻥ ﻭ ﺍﺣﻮﺍﻝ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﻋﺎﺩﺍﺕ ﻭ ﺻﻔﺎﺕ ﺩﻳﮕﺮﻯ که ﻗﺮﺁﻥ ﮔﻔﺘ= 5258; ﺍﺳﺖ.ﭼﻮﻥ ﺭﻭﺡ ﺍﺯ ﺗﻮ(ﻣﺤﻤﺪ)ﻭ ﻳﺎ ﻫﺮ ﺍﻧﺴﺎﻧ&= #65264; ﺑﭙﺮﺳﻨﺪ' ﮐﻪ ﺭﻭح ﭽﻴﺴﺖ؟ ﺑﮕﻮ ﮐﻪ ﺭﻭﺡ ﺍﺯ ﺃﻣﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65267;ﻌﻨﻰ ﺩﺭ ﺭﺳﻴﺪﻥﺒﺮﻭﺡ ﺍﻟﻘﺪس ﻳﻚ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ'&= #65175;ﻨﻬﺎ ﻣﺸﻴّﺖ ﻭﻳﮋﻩ ﺍﻟﻬﻰ'ﻭ ﺃﻣﺮ ﻭ ﺩﺳﺘﻮﺭ ﺍﻟﻬی ﻠﺎﺯﻡ ﺍﺳﺖ.ﮐﻪ ﮐﺴﻰ ﺭﻭﺡ ﺍﻟﻘ&= #65194;س ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﻴﺪﺍ ﮐﻨﺪ'ﮐﻪ ﺑﺬﺍﺕ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻭ ﺍﺿﺎﻓﻪ ﻣﻴﮕﺮﺩﺩ. ﻭﺁﻳﻪ ﺍﺿﺎﻓﻪ ﻣﻴﮑﻨﺪ'ﭼﻮﻥ ﺷ&= #65252;ﺎ ﻋﻠﻢ ﮐﺎﻓﻰ ﻧﺪﺍﺭﻳﺪ.ﻳﻌﻨ&#= 65264; ﺁﮔﺎﻫﻰ ﺷﻬﻮﺩﻯ ﺍﺯ ﻣﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﻣﻘﺪﻣﺎﺗﻰ ﺍﻟ&#= 65260;ی ﺮﺍ ﻧﺪﺍﺭﻳﺪ' ﮐ= ﻪ ﺷﺎﻳﺴﺘﻪ ﺁﮔﺎﻫﻰ ﻭ ﺁﺷﻨﺎﺋﻰ ﺑﺎ ﺭﻭح ﺎﻟﻘﺪس ﮔﺮﺩﻳﺪ.ﺗﺎ ﺧﻮﺩ ﻧﻴﺰ ﺭﻭﺡ ﺍﻟﻘﺪس ﮔﺮﺩﻳﺪ. ﻭ ﻫﻤﻪ ﺳﺎﻟﮑﺎﻥ ﺍﺯ ﻫﻤﺎﻥ ﺭﻭﺯ ﻧﺨﺴﺖ ﻃﺎﻟﺐ ﺩﻳﺪﺍﺭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﻟﻘﺎﻯ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﻳﺎ ﻗﺎﺋﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﺷﺮﻭﻉ ﺁﮔﺎﻫﻰ ﻫﺎ ﻣﻴﺸﻮﺩ.ﻋﻘﻠﻰ ﻭ ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬﺎﻣﻰ.ﻭ ﺑﺮﺧﻰ ﺍﺯ ﻣﺤﻤﺪ ﻣﻴﭙﺮﺳﻴﺪﻧﺪ' &= #64344;س ﻗﺎﺋﻢ ﺁﻝ ﻣﺤﻤ&= #65194;'ﮐﻰ ﻇﻬﻮﺭ ﻣﻴﮑﻨﺪ؟ ﻳﻌﻨﻰ ﺍﻳﻦ ﺳﺎﻟﮑﺎﻥ ﻋﺠﻮ&#= 65245; ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﻫﻢ ﺍﮐﻨﻮﻥ ﻭﺯﻭﺩﺗﺮ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﻨﺪ. ﮐﻪ ﺷﺎﻳﺪ ﺳﺎﻟﻚ ﻧﺒﻮﺩﻧﺪ'ﻭﻳﺎ ﻣﻘﺪﻣﺎﺕ ﺷﻬﻮﺩﻯ ﭘﻨﺠﮕﺎﻧﻪ ﻣﻌﺮﻭﻑ ﺑﭙﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺍ ﻧﺪﺍﺷﺘﻨﺪ.ﺩﺭ ﻋﻠﺎﻣﺖ ﺩﺭﺳﺘﻰ ﺧﻮﺍﺏ ﻣﻴﮕﻮﻳﻨﺪ' ﺑﺸﺮﻁ ﺍﻳﻨﮑﻪ ﺷﮑﻢ ﭘﺮ ﻧﺒﺎﺷﺪ.ﮐﻪ ﺧﻮﻥ ﺩﺭ ﻣﻌﺪﻩ ﻭ ﺭﻭﺩﻩ ﻫﺎ ﻣﺸﻐﻮﻝ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ' ﻭ ﮐﻤﺘﺮ ﻧﺼﻴﺐ ﻣﻐﺰ ﺁﻧﺎﻥ ﻣﻴﺸﻮﺩ ﮐﻪ ﺍﮔ&= #65198; ﺧﺮﺍﺑﻰ ﺩﺭﻣﻐﺰ ﻫﻢ ﺑﺎﺷﺪ' ﮐﻤﺘﺮ ﻣ= ﻐﺰ ﻭﺍﻋﺼﺎﺏ ﺁﻧﺘﻦ ﻣﻨﺎﺳﺐ ﺩﺭﻳﺎﻓﺘﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﭘس ﺗﻦ ﺳﺎﻟﻢ ﻭ ﺧﻮﻥ ﮐﺎﻓﻰ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﻣﺤﺘﻮ= 5267;ﺎﺕ ﻟﺎﺯﻡ ﺧﻮﻥ ﺑﺎﻳﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﭼﻮﻥ ﺍﻭ= ﮐﺴﻴﮋﻥ ﻭ ﻓﺴﻔﺮ ﻭ ﮐﻠﻮﮐﻮﺯ ﻗﻨﺪ'ﻭ ﺷﺎﻳﺪ ﻣﻮﺍﺩ ﺩﻳﮕﺮﻯ ﮐﻪ ﻫﻨﻮﺯ ﺍﺯ ﺍ= ﺳﺮﺍﺭ ﮐﺸﻒ ﻧﺸﺪﻩ ﻋﻠ&= #65250; ﺑﻴﻮﻟﻮﮊﻯ ﻣﻴ&#= 65170;ﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻧﻴﺰ ﻣﻴﮕﻮﻳﺪ'ﻣﻤﮑ&#= 65254; ﺍﺳﺖ ﺧﻮﺍﺏ ﺷﺎﻳﺴﺘﻪ ﺻﺎﺣﺒﺶ ﻧﺒﺎﺷﺪ.ﻭﻟﻰ ﺧﻮﺩﺵ ﺑﺮﺍﻯ ﺩﻳﮕﺮﻯ ﺧﻮﺍﺏ ﺭﺍ ﺩﻳﺪﻩ ﺑﺎﺷﺪ.ﭼﻮﻥ ﻃﻔﻠﻰ ﮐﻪ ﺑﺮﺍﻯ ﻭﺍﻟﺪﻳ&#= 65254; ﺧﻮﺩ ﺧﻮﺍﺏ ﻣﻰ ﺑﻴﻨﺪ. ﺍﻣﺎﻡ ﺻ= ﺎﺩﻕ ﻋﺎﺭﻑ ﻧﻴﺰ ﻣﻴﮕﻮﻳﺪ'ﺧﻮﺍ&#= 65167; ﺳﻬﻤﮕﻴﻦ ﻭ ﻫﻮ&= #65247;ﻨﺎﻙ' ﺗﺄﻭﻳﻠﺶ ﺑﻌﮑس ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺯﻳﺮﺍ ﻏﻢ ﻋﻠﺎﻣﺖ ﺷﺎﺩﻯ &= #65251;ﻴﺒﺎﺷﺪ.ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺧﻮﺍﺏ ﺑﺪ ﻧﺘﻴﺠﻪ ﻏﻠﺒﻪ ﺻﻔﺎﺕ ﺟﺴﻤﺎﻧﻰ ﺷﺨﺺ &= #65165;ﺳﺖ'ﻭﺩﺍﺭﺍﻯ ﺗﻌﺒﻴﺮ ﻭﻣﻌﻨﻰ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺍﻯ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻧﻴﺴﺖ. ﻭ ﺍﮔﺮ ﺑﺎﺷﺪ ﻣﻌﻨﻰ ﻗﻬﻘﺮﺍﺋﻰ ﻭﮐﺎﺭﻣﺎﺋﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261; ﺟﻬﻨّﻤﻰ ﭘس ﺍ= 5199; ﻣﺮﮒ ﺍﻧﺴﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺩﺭ ﻗﺪﻳﻢ ﺻﻔﺎﺕ ﺗﻦ ﺍﻧﺴ&= #65166;ﻥ ﺭﺍ ﺩﺭ ﭼﻬﺎﺭ ﮔﺮﻭﻩ ﻋﻤﺪﻩ ﻣﻴﮕﻔﺘﻨﺪ.ﻭ ﺩ&= #65197; ﺳﺮﺯﻣﻴﻦ ﭼﻴﻦ ﺍﺯ ﺩﻭﺍﺯﺩﻩ ﺣ&= #65268;ﻮﺍﻥ'ﺗﺸﺒﻴﻪ ﺻﻔﺎﺕ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺩﺭ ﻓﺎﻟﮕﻴﺮﻯ &= #65261; ﻃﺎﻟﻊ ﺑﻴﻨﻰ ﺑﮑﺎﺭ ﻣﻴﺒﺮﻧﺪ.ﻭ ﺣﺘﻰ ﺑﺮﺟﻬﺎﻯ ﺗﻘﻮﻳﻢ ﻭ ﺳﺎﻝ ﺭﺍ ﺩﺭ ﺩﻭﺍﺯﺩ&= #65257; ﺣﻴﻮﺍﻥ ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ ﺗﺼﻮﺭ ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﺍﺯ ﺳﺘﺎﺭﮔﺎﻥ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﻣ= ﻴﮑﺮﺩﻧﺪ .ﻭﺍﻧﺴﺎﻥ ﭼﺎﻕ ﺧﻮﺍﺏ ﺭﻗﺺ ﻣﻰ ﺑﻴﻨﺪ'ﻭ ﺍﻧﺴﺎ&= #65253; ﻟﺎﻏﺮ ﺻﻔﺮﺍﻭﻯ ﻣﺰﺍﺝ ﺧﻮﺍﺏ ﺍﻭﺭﺍ ﺁﺗﺸﻴﻦ ﻣﻰ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﻳﻦ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ'&= #64400;ﻪ ﻧﺴﺒﺖ ﭘﺎﮐﻰ ﻳﺎ ﻧﺎﭘﺎﮐﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺳﺖ'ﮐﻪ ﺍﻳﻦ ﺻ= ﺤﻨﻪ ﻫﺎﻯ ﻣﺘﻔﺎﻭﺕ ﺭؤﻳﺎﺋﻰ ﺭﺍ ﺩﺍﺭﻧﺪ . ﻭﺍﻟّﺎ ﺷﺮﺍﻳ= 5218; ﻣﺤﻴﻄﻰ ﺍﻧﺴﺎﻥ ﺩﺭ ﺧﻮﺍﺏ'ﺍﺯ ﮔﺮﻣﺎ ﻭ ﺳﺮﻣﺎ ﻭ ﻳﺎ ﺟﻨﺠﺎﻝ ﻭ ﮐﻤﺒﻮﺩ ﻫﻮﺍ ﻭ ﺍﮐﺴﻴﮋﻥ'ﻭ ﻳﺎ ﺗﺸﻨﮕﻰ ﻭ ﺧﺴﺘﮕﻰ ﻭ ﺷﺮﺍﻳﻂ ﻧﺘﻴﺠ&#= 65258; ﻋﺒﺎﺩﺍﺕ ﺳﺎﻟﻚ'ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺍﻧﺴﺎﻥ ﻣؤثّž= 5; ﺍﺳﺖ.ﮐﻪ ﺷﺎﻳﺪ ﻋﺒﺎﺩﺕ ﻃﻮﻟﺎﻧﻰ ﺳﺎﻟﻚ ﺩﺭﻧﻴﻤ&#= 65258; ﻫﺎﻯ ﺷﺐ'ﻭ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺧﻮﻳﺸﺘﻦ ﻭ ﺭﻓﺎﻩ ﻃﻠﺒﻰ'ﺑﻬﺘﺮﻳ&#= 65254; ﺷﺮﺍﻳﻂ ﺭؤﻳﺎ= 5259;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺭﺍ ﺗﺄﻣﻴﻦ ﻣﻴﮑﻨﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻓﻀﻞ ﻭﻓﻀﻴﻠﺖ ﺧﻮﺍﺏ ﺍﻓﺮﺍﺩ ﻧﺴﺒﺖ ﺑﻬﻢ' ﺑﺴﺘﻪ ﺑﺎﺣﻮﺍﻝ ﺭﻭﺍ&#= 65255;ﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﺷﺨﺺ ﻣؤﻣﻦ ﺍﻭﻡ ﮐﻨﻨﺪﻩ ﻭ ﺳﺎﻟﻚ'ﺩﺭ ﺣﺎﻝ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍﺳﺖ. ﻭ ﻳﺎ ﺍﻧﺴﺎﻥ ﮐﺎﻓﺮ &= #65261;ﻣﻨﮑﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ' ﻭ ﺩﺭ ﺯﻧﺪﮔﻴﻬﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ'ﻭﺣ&= #65176;ﻰ ﻣﻨﮑﺮ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﺑﺮﺧ&= #65264; ﻋﺮﻓﺎ ﺁﺧﻮﻧﺪ&#= 65259;ﺎﻯ ﻗﺸﺮﻯ ﺭﺍ ﮐﺎﻓﺮ'ﻭﺣﺘﻰ ﻣﺸﺮﻙ ﺧﺪﺍ ﻣﻴ&= #65194;ﺍﻧﻨﺪ. ﺯﻳﺮﺍ ﻣﻨﮑﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭﺗﻨﻬﺎ ﺧﻮﺍﺳﺘﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ&#= 65191;ﺪﺍﻭﻧﺪ ﻫﺴﺘﻨﺪ.ﻭ ﺑﺎ ﺃﻧﺪﻙ ﻋﺒﺎﺩﺍﺕ ﻗﺸﺮﻯ' ﺧﻮﺩﺭﺍ ﺭﺳﻴﺪﻩ ﺑﺨﺪﺍ ﻭﻣؤﻣﻦ ﻣﻴﺪﺍﻧﻨﺪ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﻗﻌﺮ ﺟﻬﻨّﻢ ﻫﺴﺘﻨﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻤﺮ ﺭﻭﺯﻫﺎ ﺻ&= #65166;ﺋﻢ ﻭ ﺷﺒﻬﺎ ﻗﺎﺋﻢ = ﺑﺎﺷﻨﺪ.ﻟﺬﺍ ﺧﻮﺍﺏ ﻃﺒﻘﺎﺕ ﻣﺪﻋﻰ ﺍﻳﻤﺎﻥ ﺭﺍ ﭼﻨﻴﻦ ﮔﻔﺘ&= #65258;ﺍﻧﺪ.ﭼﻮﻥ ﺧﻮﺍﺏ ﻗﻀﺎﺕ ﻭ ﺧﻮﺍﺏ ﻓﻘﻬﺎ' ﻭ ﺧﻮﺍﺏ ﻋﻠﻤﺎ ﻭ ﺧﻮﺍﺏ ﺍﻧﺴﺎﻥ ﺑﺮﺩﻩ ﻳﺎ ﺁﺯﺍﺩ'ﻭ ﺣﺘﻰ ﺧ= ﻮﺍﺏ ﻣﺮﺩ ﻭ ﺧﻮﺍﺏ ﺯ= ﻥ'ﻭ ﺧﻮﺍﺏ ﻣﺴﺘﻮﺭﺍﻥ ﺳﺎﻟﻚ ﺩﺭﺳﺘﺮ &= #65261; ﭘﺮﺩﻩ ﻋﺰﻟﺖﮔﺎﻩ ﺳﻠ&#= 65262;ﮐﻰ ﻭﮔﻤﻨﺎﻣﻰ ﺧﻮﺩ. ﻭ ﻳﺎ ﺧﻮﺍﺏ ﻓﺎﺳﻘﺎﻥ ﻭ ﺧﻮ&= #65165;ﺏ ﺗﻮﺍﻧﮕﺮﺍﻥ ﺷ&#= 65198;ﻭﺗﻤﻨﺪ' ﻳﺎ ﺑﺎ ﺗﻦ ﻧﻴﺮ= ﻭﻣﻨﺪ ﻳﺎ ﺿﻌﻴﻒ'ﻭ ﺧﻮﺍﺏ ﺩﺭﻭﻳﺸ&#= 65166;ﻥ ﻭ ﺧﻮﺍﺏ ﺑﺎﻟﻐﺎﻥ ﻭ ﻧﺎﺑﺎﻟﻐﺎﻥ ﺩﺭ ﺭﺷﺪ ﺟﺴﻢ ﻭ ﻋﻘﻞ ﻭﺍﻋﺼﺎﺏ.ﻭ ﻳﺎ ﻧﺎﺑﺎﻟﻐﺎﻥ ﻋ&#= 65240;ﻞ ﺍﻟﻬﻰ ﺩﺭ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ ﺑﺨﺼﻮﺹ ﺑﻠﻮﻍ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65261; ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻣﻴﮕﻮﻳﺪ'ﻣﻴﺎ&#= 65253; ﺍﻳﻦ ﻃﺒﻘﺎﺕ ﺑﺎﺯ ﺧﻮﺍﺑﻬﺎﻯ ﺷﺮﻳﻒﻭ ﺃﺷﺮﻑﻭ ﻣﻘﺎﻣﺎﺕ ﺑﺮﺗ&#= 65198; ﺍﺯ ﻗﺒﻞ ﻫﺴﺘﻨﺪ.ﻭ ﺍﻭ ﻗﻀﺎﺕ ﺷﺮﻉ ﻭ ﻓﻘﻬﺎ ﻭ ﺁﺧﻮﻧ&= #65194;ﻫﺎﻯ ﻗﺸﺮﻯ ﺭﺍ'ﺩﺭ ﺑﺪﺗﺮﻳﻦ ﺧﻮﺍﺑﻬﺎ ﻣﻴﮕ&#= 65262;ﻳﺪ.ﮐﻪ ﮐﺎﺑﻮﺳﻬﺎﻯ ﺑﺪﺗﺮﻯ ﺩﺍﺭﻧﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭﻭﻳﺸﺎﻥ ﻭ ﺑﺎﻟﻐﺎﻥ ﻣﺮ&= #65165;ﺗﺐ ﺗﺠﻠﻴّﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﺑﻬﺘﺮﻳﻦ ﺧﻮﺍ&#= 65167; ﻣﻴﺪﺍﻧﻨﺪ.ﻭ(ﺧ&= #65262;ﺍﺏ ﻣﺮﺩﺍﻥ ﺑﺮﺧﻮﺍﺏ ﺯﻧﺎ&#= 65253;) ﺗﺮﺟﻴﺢ ﻣﻴﺪﻫﻨﺪ.ﺯﻳﺮ&#= 65165; ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65207;ﻬﻮﺍﻧﻰ ﺯﻧﺎﻥ ﻣﻌﻤﻮﻟﺎ ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﺮﺩﺍﻥ ﺍﺳﺖ.ﻭ ﻣﻄﻠﻘﺎ ﺗﻔﺎﻭﺕ ﺑﻴﻦ ﺯﻥ ﻭﻣﺮﺩ ﺩﺭ ﺭ= ؤﻳﺎ ﻧﻴﺴﺖ. ﻣﮕﺮ ﺩﺭﺟﻪ ﻧﺎﭘﺎﮐ&#= 65264; ﺭﻭﺍﻥ'ﻭ ﺗﻮﺟّ&#= 65258; ﺑﻴﺸﺘﺮ ﻫﺮﻳﻚ &= #65169;ﺎﻣﻮﺭ ﺳﮑس ﻭﺷﻬﻮﺕ.ﻭﺯﻥ ﻭﻣﺮﺩ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑﺎﺗﻔﺎﻭﺗﻬﺎ= 5263; ﺳﻠﻮﮐﻰ ﺧﻮﺩ'ﺑ&= #65198;ﺣﺴﺐ ﻧﺎﭘﺎﮐﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﻳﺶ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﻨﺪ.ﻭ ﭘﻴﺎﻣﺒﺮ ﮐﺎﻣ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ ﺭﺍ(ﻣرء) ﻭﺯﻥ ﺭﺍ (ﻣﺮأه) ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﻫﻤﺎﻥ ﻣﺮﺩ ﻓﺎ&= #65197;ﺳﻰ ﻭ ﺑﺎ ﻣﺮﻭّﺕ ﻭ ﻣﺮوءﺖ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﺮﺩﻯ ﺑﺎﺭﺍﺩﻩ ﺭﺳﻴﺪﻥ ﺑﻨﻬﺎﻳﺖ ﮐﻤﺎﻟﺎﺕ ﻣﻴﺴّﺮ ﺷﻬﻮﺩ= 5263; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﺩﺭ ﺗﺸﺒﻴﻪ ﻭﺗﻤثیلی ﺳﻤ᥵= 0;ﻮﻟﻴﻚ ﻭﻣﻄﺎﻟﺐ ﻣﻨﻘﻮﻝ ﺍﺯ ﭘﻴﺎﻣﺒﺮ'ﻣﻌﻤ&#= 65262;ﻟﺎ ﺯﻥ ﻣﻴﮕﻔﺘﻨﺪ' ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﺩ ﺑﺎﺷﺪ.ﻫﻤﺎﻥ ﻓﺮﻗﻰ ﮐﻪ ﺩﺭ ﻓﺎﺭﺳﻰ ﺑﻴﻦ (ﺁﻗﺎ ﻭ ﺁﻏﺎ) ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ ﺩﺭ ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﻣﻘ&#= 65166;ﻡ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﮐﻪ ﺩﺭ ﻣﻠﺎﻗﺎﺕ ﺻﻮﺭﺕﻧﮕﺮﺍﻥ ﺍﻭ ﺩﻳﺪﻡ'ﻣﻘﺎﻡ ﻣﺮﺗﻀﻮﻯ ﺭﺍﻫﻨﻤﺎﻯ ﻣﻦ &= #65165;ﻳﺸﺎﻥ ﺭﺍ(ﺁﻗﺎ ﻣﺼﻄﻔﻰ)ﻣﻌﺮﻓ&#= 65264; ﮐﺮﺩ ﻭﻫﻤﺎﻥ (ﻫﺨﺎﻯ) ﺯﺭﺩﺷﺘﻰ ﻫﺨﺎﻣﻨﺸﻴﺎﻥ ﻳﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ. ﭘس ﻓﻀﻴﻠﺖ ﻭ ﺑﺮﺗﺮﻯ ﺩﺭ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ' ﺩﺭﺟﻪ ﭘﺎﮐﻰ ﻋ&= #65252;ﻴﻖ ﺗﺮ ﻧﻔس ﻭ ﻧﺎﺧﻮﺩﺁﻭﺍﻩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﻭ ﺍﻧﺴﺎﻧﻰ ﺩ&= #65239;ﻴﻘﺎ ﻣﺎﻧﻨﺪ ﻫﻢ ﻧﻴﺴﺘﻨﺪ.ﻓﻀﻴ&#= 65248;ﺖ ﻓﻀﻞ ﻭ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷ&#= 65176;ﻦ ﺍﺳﺖ.ﺍﺯ ﻓﻀﺎﺋ&= #65246; ﺷﻬﻮﺩﻯ'ﺩﺭ ﺑﻴﺸﺘﺮﻯ ﻋﻘﻠﻰ ﻭﻧﻪ ﻣﺎﻝ ﻭ ثرﻭﺕ ﻭﻣﻮﻗﻌﻴّﺘﻬA= 166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺑﻴﺸﺘﺮ ﮐﻪ ﺍﻳ&= #65254; ﺍﺯ (ﻓﻀﻮﻟﺎﺕ) ﺍ= ;ﺳﺖ ﻭﻧﻪ(ﻓﻀﺎﺋﻞ). ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭﺑﺎﺯﮔﺸﺖ ﺑ&#= 65192;ﻠﻖ ﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺘ&= #65256;ﺪ'ﻫﻤﭽﻨﺎﻥ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ ﻭﺗﺰﮐﻴﻪ ﻧﻔس ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65255;ﺪ.ﮐﻪ ﺑﻴﺶﺍﺯ ﺣﺪّ ﮐ&#= 65236;ﺎﻳﺖ ﭘﺎﮐﺴﺎﺯﻯ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﺮﺩﻩﺑ= 5166;ﺷﻨﺪ. ﮐﻪ ﻓﻀﺎﻳﻞ ﺷﻮ&= #65165;ﺑﻰ ﺩﺭ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗﺮﻯ'ﻭ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑﻴ= 5208;ﺘﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. ﮐﻪ ﻣﺎﻧﻨﺪ ﺍﮐﻨﻮﻥ ﺑﺸﺮﻯ'ﺩﻳﺮﮐﺮ&#= 65193;ﻯ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ'ﮐﻪﺣﺘ&#= 65252;ﺎ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ.ﺗﺎ ﻭﻳ&= #65200;ﺍﻯ ﻭﺭﻭﺩ ﺑﻨﻮﻉ ﺑﺎﺯ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ'ﺑﻬﺸﺖ ﺳﻮ&= #65249; ﺍﻧﺘﻈﺎﺭ ﻋﺮﺷﻰ ﺩﺍﺭﻧﺪ'ﮐﻪ ﻧﻴﺎﺯ ﺑﺘﻮﻟﺪ&#= 65165;ﺕ ﺟﻬﺎﻥ ﻧﺪﺍﺭﺩ. ﻭﺑﻰ ﻧﻬﺎﻳﺖ ﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ' ﺗﺎ ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﺍﻟﻠﻪ ﺩﺭ ﭘﻴﺶ ﺭﻭﻯ ﺗﮑﺎﻣﻞ ﻫﺮ ﺭﻭﺣﻰ' ﺣﺘﻰ ﺍﺭﻭﺍﺡ ﺃﺗﻤﻬ&#= 65166; ﻭ ﮔﻴﺎﻫﺎﻥ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻣﻨﮑﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺑﺎﻳﺪ ﻓﺮﻣ&= #65166;ﻥ(ﮐﻦ ﻓﻴﮑﻮﻥ ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ) ﺭﺍ ﺍﺟﺮﺍ ﻧﻤﺎﻳﻨﺪ . <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺍﺳﺘﺎﻥ ﮔﻮﺍﻫﻰ ﻳﻚ ﻣﺮﺩ ﻣﻌﺎﺩل ﺪﻭ ﺯﻥ ﺍﺯ ﻧﻈﺮ ﻗﻀﺎﺋﻰ ﻧﻴﺴﺖ.ﮐﻪ ﮔﻮﺍ&= #65259;ﺎﻥ ﮐﻮﺩﻙ ﻭﺣﺘﻰ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﺩﻟﺎﺋﻞ ﻣﺎﺩﻯ &= #65193;ﻳﮕﺮ'ﻧﻴﺰ ﻟﺎﺯﻡ ﻭ ﻳﮑﺴﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﺑﺮ&= #65165;ﻯ ﻃﺮﺩ ﺳﺎﻟﻚ ﻣﺨ&= #65166;ﻟﻒ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴ&#= 65198;<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>'<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 400;ﻪ ﺩﻳﮕﺮﺍﻥ ﺑﭙﻴﺮ ﮔﺰﺍﺭﺵ &= #64400;ﺮﺩﻩ ﺑﺎﺷﻨﺪ. ﺁﻧﮕﺎﻩ ﮔﻮﺍﻫﻰ ﺩﻭﻣﺮﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ'ﮐﻪ ﭼﻨﻴﻦ ﺍﺗّﻬﺎﻣﻰ ﺑﺴﺎﻟﮑﻰ ﺑﺰﻧﻨﺪ'ﻭ ﻳﺎ ﭼ= ﻬﺎﺭ ﺯﻥ ﻳﻌﻨﻰ ﭼﻬﺎﺭ ﺳﺎﻟﻚ ﻏ&= #65268;ﺮ ﮐﺎﻣﻞ ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﺩ ﺑﺎﺷ&= #65256;ﺪ' ﺑﺮﺍﻯ ﭘﻴﺮ ﮐﺎﻓی اﺳﺖ ﺑﺎ= 5261;ﺭ ﮐﻨﺪ ﺍﻧﺤﺮﺍﻑ ﺩﺭ ﺳﺎﻟﻚ ﻫﺴﺘﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﺑﺎﺯ ﭘﻴﺮ ﺁﺯﺍﺩﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺩ'ﻫﺮﮔﻮﻧ&#= 65258; ﺗﺼﻤﻴﻤﻰ ﺑﮕﻴﺮﺩ'ﻃﺮﺩ ﻭ&= #65219;ﻠﺎﻕ ﺑﺪﻫﺪ'ﮐﻪ ﺳﻪ ﺑﺎﺭ ﻗﺎﺑﻞ ﺑﺎﺯﮔﺸﺖ ﻭﺗﻮﺑﻪ ﻣﺠﺪﺩ ﻫﺴﺖ.ﻭ ﻳﺎ ﺑﺒﺨ= ﺸﺪ ﻭﻫﺮ ﻣﺠﺎﺯﺍﺗﻬﺎﻯ ﻋﺒﺎﺩﻯ ﺑﺴﺎﻟﻚ ﺑﺪﻫﺪ. ﻣﺮﺩﻡ ﺩﺭ ﺍﺧﺘﻠﺎﻓﺎﺕ ﻗﻀﺎﺋﻰ ﺧﻮﺩ' ﻣ= ﻴﺘﻮﺍﻧﻨﺪ ﮐﺴﻰ ﺭﺍ ﮐﻪ ﻫﺮ ﺩﻭ ﻃﺮﻑ ﻧﺰﺍﻉ ﺑﺼﺪﺍﻗﺖ ﻭ ﺑﻰ ﻃﺮﻓﻴﺎﻭ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺭ&#= 65255;ﺪ ﺍﻧﺘﺨﺎﺏ ﺑﻨﻤﺎﻳﻨﺪ.ﺁﻧ&#= 64405;ﺎﻩ ﻫﺮﭼﻪ ﺍﻳﻦ ﺩﺍ&= #65261;ﺭ ﺑﮕﻮﻳﺪ' ﻫﻤﺎﻥ ﻭﺍﺟﺐ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻟﺎﻃﺎ= 5227;ﻪﻣﻴﺒﺎﺷﺪ. ﺣﺘﻰ ﺍﮔﺮﻣﺘﺨﺼﺺ ﻗ&#= 65166;ﻧﻮﻥ ﻭ ﻋﻠﻮﻡ ﻧﺒﺎﺷﺪ.ﻭﺟﺎﻣ&#= 65228;ﻪ ﻫﺎ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻗﻮﺍﻧﻴﻨﻰ ﺗﺼﻮﻳﺐ ﮐﻨﻨﺪ' ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺑﺎﻳﺪ ﺑﭙﺬﻳﺮﻧﺪ. ﭼﻮ&= #65253; ﺩﺭ ﺭﮊﻳﻢ ﺧﻮﺩ = ﺭﺃﻯ ﺩﻣﮑﺮﺍﺗﻴﻚ ﺩ&#= 65165;ﺩﻩﺍﻧﺪ. ﻭﺣﺘﻰ ﺍﮔﺮﻧﺨﻮﺍﺳﺘ= 5258; ﺑﺎﺷﻨﺪ'ﺍﺯ ﺣﻖ = ﺭﺃﻯ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨﻨﺪ'ﺑﺎﻳﺪ ﺑﭙﺬﻳﺮﻧﺪ'ﻭﻳ&#= 65166; ﺟﺎﻣﻌﻪ ﺧﻮﺩﺭﺍ ﻋﻮﺽ ﮐ&= #65256;ﻨﺪ ﻭﺍﻳﻦ ﺍﻣﻮﺭ ﺭﺑﻄﻰ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺧﺪﺍﻭﻧﺪ ﻧﺪﺍ&#= 65197;ﺩ. ﮔﺮﭼﻪ ﺑﺎﺯ ﺗﺪ&= #65169;ﻴﺮ ﺍﻟﻬﻰ ﺩﺭ ﻫﻤﻪ ﺍﻣﻮﺭ ﻭﻣﻮﺟﻮﺩﺍﺕ' ﻭﺟﻮﺩ ﺩﺍﺭﺩ.<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻴﮕﻮﻳﻨﺪ (ﺧﻮﺍﺏ ﮐﻮﺩﻙ ) ﺗﺄﻭﻳﻞ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﻣﻴﺘﻮﺍﻧﺪ ﻣﺒ&#= 65268;ّﻦ ﭘﺮﻳﺸﺎﻧﻰ ﺭﻭﺍﻥ ﻃﻔﻞ ﻳﺘﻴﻢ ﻭﮔﺮﺳﻨﻪ ﻭ ﺳﺘ&= #65252;ﺪﻳﺪﻩ'ﻭﻳﺎ ﺍﺯ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺍﻭﺁﺷﺎﺭﻯ ﺭﺍ ﺑﺎﺧﻮﺩ ﺩﺍﺭﺩ. = ﻭ ﺑﺨﺎﻃﺮ ﻓﺸﺎﺭ ﺁﻧﻬﺎ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺮؤﻳﺎA= 263; ﻃﻔﻞ ﻣﻴﺮﺳﺪ. ﻭ ﻣﻴﮕﻮﻳﻨﺪ ( ﺧﻮﺍﺏ ﺍﻧﺴﺎﻥ ﻣُﺠﻨِﺐ) ﮐﻪ ﺗ&#= 65216;ﻌﻴﻒ ﺟﻨﺴﻰ ﺩﺭ ﺭﻭﺍﻥ ﺩﺍﺭﺩ.ﻭﻳﺎ (ﺯﻥ ﺣﻴﺾﻭ ﻣﺴﺖ) ﮐﻪ ﺍﺻﻠﻰ ﻧﺪﺍﺭﺩ.&= #64400;ﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﮔﺮ ﺳﺎﻟﻚ ﺑﺎﺷﻨﺪ'ﺑﺎﻳﺪ ﺣﺎﻟﺖ ﻋﺎﺩﻯ ﺩﺭ ﺟﺴﻢ ﭘﻴﺪﺍ ﮐﻨﻨﺪ. ﻭﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻧﺒﻮﺩﻥ ﺣﻴﺾ ﻭﺿﻌﻒ'ﺑﺎﺯ ﺧﻮﺍﺏ ﺁﻧﻬﺎ ﺗﮑﺎﻣﻠﻰ ﻧﻴﺴ&#= 65174;'ﮐﻪ ﺧﻮﺍﺏ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﺁ&= #65267;ﻨﺪﻩ ﺑﺪﺗﺮ ﺁﻧﻬﺎ ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺑﺎﺯ ﺧﻮﺍﺏ ﺍﻳﻦ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻧﺎﭘﺎﻙ ﺭﺍ ﺩﺭ&= #65203;ﺖ ﻣﻰ ﺩﺍﻧﺪ.ﺯﻳﺮﺍ ﮐﺎﺭ ﺭﻭﺍﻥ ﺭﺑﻄﻰ ﺯﻳﺎﺩ ﺑﺤﻴﺾ ﺯﻧﺎﻥ'ﮐﻪ ﺍﻣﺮ&= #65263; ﻃﺒﻴﻌﻰ ﺍﺳﺖ'ﻭ ﻳﺎ ﻣﺠﻨﺐ ﺑﻮﺩﻥ ﺳﺎﻟﮑﺎﻥ'ﮐﻪ ﺃﻏﻠﺎﺏ ﺍﺿﻄﺮﺍﺭﻯ ﺍﺳﺖ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺎﻃﻞ ﮐﻨﻨﺪﻩ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺑﺎ ﻏﺴﻞ ﺟﻨﺎﺑﺖ ﺳﺎﻟﻚ ﻧﻮﻋﻰ ﻏﺴﻞ ﺗﻮﺑﻪ ﺳﻠﻮﮐﻰ ﻣﺠﺪﺩ ﻣﻴﮑﻨﺪ.ﻭ ﺍﺑﺮﺍﺯ ﻧﺪﺍﻣﺖ ﮐﻪ ﺗﺮﻙ ﺗﻔﮑّﺮ ﺩﺭ ﺍﻣﻮﺭ ﺷﻬﻮﺍﻧﻰ ﺭﺍ ﮐ&= #65198;ﺩﻩ ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺗﺎ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ'ﻣﻌﺼﻮ&#= 65249; ﺍﺯ ﻫﺮ ﻣﻌﺼﻴﺖ ﻳﺎ ﺳﺮﮐﺸﻰ ﻣﻴﺒﺎﺷﻨﺪ.ﻭﻣ&#= 65212;ﻮﻥ ﺍﺯ ﻫﺮ ﻗﻬﻘﺮﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻫﺴ&#= 65176;ﻨﺪ. ﺍﮔﺮ ﺧﻮﺍﺏ ﻣﺴ&= #65248;ﻤﺎﻥ ﺑﺮﺗﺮ ﺍﺯ ﺧﻮﺍﺏ ﮐﺎﻓﺮ ﮔﻔﺘﻪﺍﻧﺪ'ﻭﻗ&#= 65176;ﻰ ﺩﺭﺳﺖ ﺍﺳﺖ'ﮐﻪ ﻣﺴﻠﻤﺎﻥ ﻭﺍﻗﻌﺎ ﺳﺎﻟﻚ ﺩﺭﺗﺴﻠﻴﻢ ﺑﺎﺷﺪ.ﺣﺘﻴﺎﮔ&#= 65198; ﺩﺭ ﺩﻳﻦ ﺍﺳﻠﺎﻡ ﻧﺒﺎﺷﺪ.ﮐﻪ ﺗﻤ&= #65166;ﻡ ﻣﺬﺍﻫﺐ ﺍﺳﻠﺎﻡ ﻭﺩﻳﮕ&#= 65198; ﺍﺩﻳﺎﻥ ﻣﺨﺎﻟﻒ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﭘس ﻣﺸﺮﻙ ﺑﺪﺗ&#= 65198;ﺍﺯ ﮐﺎﻓﺮ ﻣﻴﺒﺎﺷﻨﺪ ﻭﺍﻟّﺎ ﻣﺴﻠﻤﺎﻥ ﻭ ﻳﻬ&= #65262;ﺩﻯ ﻭﺯﺭﺩﺷﺘﻰ ﻭ ﻫﻨﺪﻭﺍﻥ ﻭ ﻏﻴﺮﻩ'ﮐﻪ ﺷﺎﺧﻪﻫﺎﻯ ﭘﻨﺞ ﻃﺮﻳﻘﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﻫﺎ ﻣﻴ&= #65170;ﺎﺷﻨﺪ' ﻫﺮﻳﻚ ﺩﺭﺟﺎﺕ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ( اسم و ﺻﻮﺭﺕ ﻳA= 166; ﻧﻮﺭ ﻭﻳﺎ ﻋﺮﺵ) ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﻧﺪ.ﻭﻣﺎﻧ&#= 65256;ﺪ ﮐﻠﺎﺳﻬﺎ ﻭﻣﺮﺍﺣﻠﻰ ﺍﺯ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺑﻌﺪﻯ &= #65251;ﻴﺒﺎﺷﻨﺪ.ﻭ ﻟﺬﺍ ﭘﻴﺎﻣﺒﺮﺁﻧﺎ= 5253; ﺭﺍ ﺃﻫﻞ ﮐﺘﺎﺏ = ﻳﻌﻨی ﺴﺎﻟﻚ ﮔﻔﺖ.<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻧ&= #65240;ﻞ ﺷﺪﻩ'ﮐﻪ ﺧﻮﺍﺑﻬﺎﻯ ﺩﺭ ﺭﻭﺯ ﺗﺄﻭﻳﻞ ﻭ ﺗﺤﻘﻖ ﺁﻥ ﭼﻨﺪ = ﺭﻭﺯ ﺑﻌﺪ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭﻟﻰ ﺧﻮﺍﺑﻬﺎﻯ ﺷﺒﺎﻧﻪ ﭼﻨﺪ ﻣ&= #65166;ﻩ ﺑﻌﺪ ﺍﺳﺖ. ﮐﻪ ﺗﺎ ﺑﻴﺴﺖ ﺳﺎﻝ ﻣﻴﺘﻮﺍﻧﺪ ﻃﻮﻝ ﺑﮑﺸﺪ.ﮐﻪ ﺧﻮﺍﺏ ﻳﻌﻘﻮﺏﻭﻳﻮﺳ= 5234; ﭼﻨﻴﻦ ﺑﻮﺩ.ﻭﻳﺎ ﺧﻮﺍ&= #65167; ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﻣﻮﺭﺩ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻧﻮﺍﺩﻩﺍﺵ ﭼﻬ&#= 65246; ﺳﺎﻝ ﺑﻌﺪ ﺻﻮﺭﺕ ﮔﺮﻓﺖ.ﻭ ﺣﺘﻰ ﻣﻴﺘﻮﺍﻥ ﺍﻓﺰﻭﺩ' ﮐﻪ ﻃﻮﻝ ﮐﺸﻴﺪﻥ ﺗﺤﻘﻖ ﻳﻚ ﺭؤﻳ&#= 65166;'ﺩﻟﻴﻞ ﻧﻴﺮﻭﻯ ﺧﻮﺍﺏ ﺩﻳﺪﻩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺧﻮﺍﺑﻬﺎﻯ ﺃﻧﺒﻴﺎﻯ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﺗﻮﺭﺍﺕ'ﺩﺭ ﺯﻣ&= #65166;ﻧﻬﺎﻯ ﺩﺭﺍﺯﻯ ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ.ﻭ ﻳﺎ ﭘﻴﺶ ﺑﻴﻨﻰ ﻋﻠﻰّ ﺑﺮﺍﻯ ﺷﻬﺮ ﺑﺼﺮﻩ'ﻭ ﻳﺎ ﮔﻔﺘﻪ ﭘﻴﺎ&= #65251;ﺒﺮ ﺑﺮﺍﻯ ﻋﻠﻰ'ﮐﻪ = ﺧﻮﻧﺶ ﺑﺮﻳﺶ ﺍﻭ ﺩﺭ ﻣ= ﺤﺮﺍﺏ ﺭﻳﺨﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ ﭼﻨﻴﻦ ﺑﻮﺩﻩ ﺍﺳﺖ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺟﺎﺑﺮ انصاری ﻣﻴﮕﻮ= ﻳﺪ ('ﺧﻮﺍﺏ ﺍﻭﻝ ﺷﺐ= ;) ﺩﺭﺳﺖ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﻧﺘﻴﺠﻪ ﺗﻔﮑّﺮﺍﺕ ﺍﻧﺴﺎﻥ ﻗﺒﻞ ﺍﺯ ﺧﻮﺍﺏ ﻣﻰ ﺑ= ﺎﺷﺪ. ﻭﻟﻰ (ﺧﻮﺍﺏ ﻧﻴﻤﻪ ﺷﺐ) ﺍﺯ ﺍ= ;ﺿﻐﺎث ﺍﺣﻠﺎﻡ ﺍﺳﺖ'ﻭ ﻓﺸﺎﺭﺩﺭﻭﻥ ﺗﻦ.ﻭﻟﻰ (ﺧﻮﺍﺏ ﺳﺤﺮ) ﺑﻬﺘﺮﻳﻦ ﺍﺳﺖ.ﻭ ﻳﺎ (ﺑﻌﺪ ﺍﺯ ﺻﺒﺢ ﺻﺎﺩﻕ) شاهدان 'ﮐﻪ ﻓﺮﺷﺘﻪ (ﻟﻮﺡ ﻣﺤﻔﻮﻅ) ﺳﺒﺐ ﺧﻮﺍﺏ ﻣﻴﺒﺎﺷ&#= 65194;. ﺻﺒﺢ ﺻﺎﺩﻕ ﻭ ﺩﺭﺳﺖ ﻭﻋﺪﻩ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﻟ= ﺤﻈﻪ ﺻﺒﺤﮕﺎﻫﻰ ﭘﮕ&#= 65166;ﻫﻰ ﻭ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺷﺎﻫﺪ ﺁﻥ ﺩﻳﮕﺮ ﺗﺎﺭﻳﮑ&#= 65264; ﺍﺯﻣﺮﺍﺗﺐﺍﻟ= 5260;ﻰ ﺭﺍ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻭ ﺗﺎﺭﻳﮑﻰ ﻋﻘﻠﻰ ﻧﺪﺍﺭﺩ. ﮐﻪ ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻫﻤﻴﺸﻪ ﺩﻝ ﺍﻭﺭﺍ ﺭﻭﺷﻦ ﻣﻴﮕﺬﺍﺭﺩ. ﺻﺒﺢ ﮐﺎﺫﺏ' ﻫﻤﺎﻥ ﻭﻗﺖ ﺭﻭﺷﻨﻰ ﺭﻭﺯ ﻫ&= #65198; ﺻﺒﺤﮕﺎﻫﻰ ﻫﺮ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﺣﺘ&= #65264; ﺍﺳﻤﺎﻋﻴﻞ ﺃﺷﻌث 'ﺧﻮﺍﺏ ﻧﻴﻤﻪ ﺷﺐ ﺭﺍ ﭘﻨﺞ ﺳﺎﻝ'ﻭ ﺧﻮ= ﺍﺏ ﺳﺤﺮ ﺭﺍ ﺩﻩ ﺭﻭﺯ'ﺯﻣﺎﻥ ﺗﺤﻘّﻖ ﺁﻥ ﻣﻴﺪﺍﻧﺪ.ﻭ ﻫﺮ&= #64380;ﻪ ﺧﻮﺍﺏ ﺑﺮﻭﺯ ﻭ ﺻﺒﺢ ﻧﺰﺩﻳﻚ ﺗﺮ ﺑﺎﺷﺪ'ﺗﺤﻘﻖ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 153;ﻥ ﺯﻭﺩﺗﺮ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺯﻣﺎﻧﻬﺎ ﻭ ﺗﺤﻘﻖ ﺭؤﻳﺎ&#= 65259;ﺎ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻣﻌﻨﺎﺋﻰ ﻧﺪﺍ&#= 65197;ﺩ.ﻣﮕﺮ ﺑﺎﺯﻯ ﻧﻔس ﺁﻟ&#= 65262;ﺩﻩ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ ﺳﺮﺍﺳﺮ ﺑﺎﻋث ﻏﺮﻭﺭ ﻭﮐﺎﺭﻣﺎ ﺷﺪﻥ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺑﺮﺣﺴﺐ ﺩﺭﺟﺎﺕ ﻭﺯﻣﺎﻥ ﺗﺰﮐﻴﻪ ﻧﻔس 'ﺍﺯ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ'ﮐﻪ ﻣﺪﺍﻡ ﻭﺣﺘﻰ ﺗﻤﺎﻡ ﻭﻗﺖ ﺩﺭ ﺗﻤﺮﮐﺰ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ</= span><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>. <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261;ﺗﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﻋﻔﻮ ﺍﻟﻬﻰ ﺍﺯ ﮔﺬﺷﺘﻪ ﺭﺍ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﮐﻪ ﺣﺘﻰ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ ﺍﻳﻦ ﻋﻔﻮ ﻣﺮﺣﻠﻪﺍ&#= 65263; ﺍﻟﻬﻰ ﺩﻳﺮﺗﺮ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ' ﺑﻴﺸﺘﺮ ﺑﻨﻔﻊ ﺳﺎﻟﻚ ﺍﺳﺖ.ﮐﻪ ﺑﻴﺶ ﺍﺯ ﺣﺪّ ﺃﻗﻞ ﻳﺎ ﺷﺮﻁ ﮐﺎﻓﻰ ﺍﺯ ﺗﺰﮐﻴﻪ ﻭﭘﺎﮐﺴﺎﺯﻯ ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ ﺍﻟّﺎ ﺍﻧﺴﺎﻥ ﻭﺍﺻﻞ ﻣﻌﻤﻮﻟ&#= 65166; ﭼﻨﺎﻥ ﺧﻮﺭﺳﻨﺪ ﻭ ﺍﻣﻴﺪﻭﺍﺭﻯ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺂﻳﻨﺪﻩ ﻭﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺗ&= #65262;ﺳّﻠﺎﺕ ﺍﻭ ﮐﻤﺘﺮ ﻣﻴﮕﺮﺩﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺍﻧﻴﺎﻝ ﺑﺮﺍﻯ ﺭؤﻳﺎ ﻣﻌﺒّﺮ ﻟﺎﺯﻡ ﻣﻴﺪﺍﻧﺪ'ﮐﻪ(ﻋ&= #65248;ﻢ ﺯَﺟﺮ) ﻳﺎ ﺭﻳﺎﺿﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻗﺪﻣﺎﺑﺨﺼﻮﺹ= 5193;ﺭ ﺍﺩﻳﺎﻥ ﻗﺒﻠﺎ&#= 65199; ﺯﺭﺩﺷﺖ. ﻭ ﺍﻃﻠﺎﻉ ﺍﺯ ﺍﺣﮑﺎﻡ ﻓﺎﻟﮕ&#= 65268;ﺮ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﮐﻪ ﻣثلا ﺍﺯ ﻧﺎﻡ ﺷﺨﺺ ﻭﻧﺎﻡ ﻣﺎﺩﺭ ﺍﻭ'ﻣﻴﺘﻮﺍﻥ ﺍﺳﺘﻨﺒﺎﻅ ﻭﺿﻊ ﺭﻭﺣﻰ ﺷﺨﺺ ﻧﻤﺎﻳﺪ. ﻭ ﻳﺎ ﺑﺎ ﺻﺪﺍﻯ ﮐﻠﺎﻏﻰ ﺭﺍ ﺧﻮﺵ ﺧﺒﺮﻯ ﺑﺪ&= #65165;ﻧﺪ'ﮐﻪ ﺩﺭ ﻣﻴﺘﺮﺍﺋﻴﺴﻢ ﻋﻘﻴﺪﻩ ﺑﺪﺍﻥ ﺩﺍﺷﺘﻨﺪ. ﻭ ﺍﮔﺮ ﮐﻠﺎﻍ ﺩﻭ&= #65169;ﺎﺭ ﺻﺪﺍ ﮐﺮﺩ' ﻋﻠﺎﻣﺖ ﺷﺮﻯﮑﻪ ﺩﺭ ﺭﺍﻩ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﺧﻠﺎﺻﻪ ﺑﺘﻌﺪﺍﺩ ﭼﻬﺎﺭ ﺑﺎﺭ ﺻﺪﺍﻯ ﮐﻠﺎﻍ ﺧﺒﺮ ﺧﻴﺮ'ﻭﺷﺶ ﺑﺎﺭ' ﺧﺒﺮ ﺳﺨﺖﻧﻴﻚ ﺩﺭﻳﺎﻓﺖ ﺍﺯ ﺻﺪﺍﻯ ﮐﻠﺎﻍ ﻗﺎﺋﻞ ﻫﺴﺘﻨﺪ.&= #65261;ﻟﻰ ﭘﻴﺎﻣﺒﺮ(ﺗﻄﻴ&#= 1617;ﺮ)ﻭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 235;ﺎﻝ ﻧﻴﻚ ﺍﺯ ﭘﺮﻭﺍﺯ ﭘﺮﻧﺪﻩ ﻳﺎ ﺻﺪﺍﻯ ﺁﻧﺮﺍ ﻧﻤﻰ ﭘﺬﻳﺮﺩ. ﻭﻟﻰ ﺍﮔﺮ ﻋﺒﺮ&= #65173;ﮔﻴﺮﻯ ﺳﺎﻟﻚ ﻭ ﻣﺮﺍﻗﺒﻪ ﺍﻭ ﻫﻤﻴﺸﻪ ﺑﺮﻗﺮﺍﺭ ﺑﺎﺷﺪ' ﻫﺮ ﻭﺍﻗﻌﻪ ﻭﺭﺧﺪﺍﺩﻯ ﺑﻬﺮ ﺷﮑﻞ ﺁﻥ'ﻣﻔﻴﺪ ﺍﻳﻤﺎﻥ ﺳﺎﻟﻚ &= #65261;ﺭﺍﻩ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻣﺎﻧ&#= 65256;ﺪ ( ﺭﻭﻧﺪ ﺑﻮﺩﻥ) ﺷﻤﺎﺭﻩﺍﻯ ﻭ ﻳ&= #65166; ﺗﻨﺎﺳﺐ ﭼﻨﺪ ﺃﻣﺮ ﺑﺎﻫﻢ'ﮐﻪ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺍﻟﺒﺘﻪ ﺧﺮﺍﻓﺎﺕ ﺍﺳﺖ. ﻭﻟﻰ<span lang=3DAR-SA di= r=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺣﺘﻰ ﻋﺒ&= #65198;ﺕ ﮔﺮﻓﺘﻦ ﺍﺯ ﺧﺮﺍﻓﺎﺕ ﻣﻬﻢ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻣﺎﻡ ﺻﺎﺩﻕ (ﺧﻮﺍﺏ ﻋﻘﺮﺏ) ﺭﺍ ﺑﺪ ﻣﻴﺪﺍﻧﺪ.ﻭ ﻣﻴﮕﻮﻳﺪ ﺍﺯ ﻟ&= #65188;ﺎﻅ ﺭﻭﺍﻥ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ'ﻭ ﺗﺼﻮﺭ ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﻄﺮﻫﺎﻯ ﺍﻳﻦ ﺣﻴﻮﺍﻧﺎ&#= 65173; 'ﺩﺭ ﻧﻘﺶ ﺻﺤﻨﻪ ﺳﺎﺯﻯ ﺧﻮﺍﺏ ﻣؤثّر ﻫﺴﺘﻨ᥷= 4;.ﻭ ﮔﻔﺘﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ'ﺑﺎﺯ ﺑﻘﻮﻝ ﺧﺪﺍﻭﻧﺪ ﺣﻘﻴﻘﺖ ﺩﺍﺭﺩ.ﺣﺘﻰ ﺍﮔﺮ ﺍﺗّﻔﺎﻗﺎ ﻧﺎﺩﺭﺳﺖ ﮔﻔﺘﻪ ﺑﺎﺷﺪ. ﺍ= ﺯ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻧﻴﺰ ﻧﻘﻞ ﺷﺪﻩ'ﮐﻪ ﺑﺮﺍﻯ ﺗﺬﮐّﺮ ﺧﻮﺍﺏ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ'&= #65175;ﻌﺪﺍﺩ ﺣﺮﻭﻑ ﺍﺳﻢ ﺷﺨ&= #65210; ﺭﺍ ﺍﮔﺮ <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۹ ﻭ ۹ ﮐﻢ ﮐﻨﻴﻢ'ﻧﺘﻴﺠﻪ &= #65153;ﺧﺮ ۹ﻳﺎ ﮐﻤﺘﺮ ﺑﺎﺷﺪ'ﺑﺎ ﻳﮑﻰ ﺍﺯ ﺁﻳﺎﺕ ﻗﺮﺁ&= #65255;ﻰ ﮐﻪ ﮐﻠﻤﻪ ﻫﻔﺖ ﻳﺎ ﻫﺸﺖ ﻭ ﻳﺎ ﺩﻭ ﻭ ﺳﻪ ﮐﻪ ﺩﺭ ﺁﻥ ﺁﻳﻪ ﺁﻣﺪﻩ<= /span><span lang=3DFA dir=3DLTR style=3D'mso-ascii-font-family:"= Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺎﺷﺪ ﻭﺗﻄﺒﻴﻖ ﻧﻤﺎﻳﺪ.ﭘس ﺗﻔﺴﻴﺮﻯ ﺍﻗﺘﺒاس ﺯ ﺁﻳ= 5258; ﻣﻴﻨﻤﺎﻳﺪ ﻣﺎﻧﻨﺪ ﺁﻳﻪﺍ&#= 65263; ﮐﻪ ﻣﻴﮕﻮﻳﺪ'ﺩﺭ ﺷﻬﺮ <span lang=3DFA style=3D'mso-ascii-font-fam= ily: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>۹ ﮔﺮﻭﻩ ﻓﺴﺎﺩ ﮐﻨﻨﺪﻩﻭﺟﻮﺩ ﺩﺍﺷﺘﻨﺪ. ﻭ ﻳﺎ ﻫﻔﺖ ﮔﺎﻭ ﭼﺎﻕ ﮐﻪ ﻫﻔﺖ ﮔﺎﻭ ﻟﺎﻏﺮ ﺭﺍ ﻣﻴﺨﻮﺭﺩﻧﺪ. ﮐﻪ ﻳﻮﺳﻒ ﺩﺭ ﺧ= ﻮﺍﺏ ﺩﻳﺪﻩ ﺑﻮﺩ ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ ﺁﻓﺮﻳﻨﺶ ﺩﺭ ﺷﺶ ﺭﻭﺯ ﺁﻣﺪﻩ.ﻭ ﻫﻤﻴﻦ ﻃﻮﺭ ﺩﻳﮕﺮ ﺍﻋﺩﺍﺩ ﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺘﺨﺮ&#= 65165;ﺝ<span lang=3DFA dir=3DLTR style=3D'mso-ascii-font-family:"= Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 207;ﻮﺩ.ﻭ ﻣﺮﺍ ﺑﻴﺎﺩ ﺁﻥ = ﺷﻌﺮ ﺍﻧﺪﺍﺧﺖ' ﮐﻪ ﺁﻓﺮﻳﻨﺶ ﺭﺍ ﭼﻨﻴﻦ ﺗﻮﺻﻴﻒ ﮐﺮﺩ ﮐﻪ ﻣﻴﮕﻮ&= #65267;ﺪ'ﺍﺯ ﺩﻩ ﻋﻘﻞ ﻭﻧﻪ ﺭﻭﺍﻕ ﻭ ﻫﺸﺖ ﺑﻬﺸﺖ ' ﻳﺎﺩﻡ ﺍﺯ ﻫﻔﺖﺃﺧﺘﺮﻡ آمد ﮐﻪ ﺍﻳﻦ ﻧﺎﻣﻪ ﻧﻮﺷﺖ' ﮐﻪ ﺍﺯ ﺷﺶ ﺟﻬﺖ ﻭﭘﻨﺞ ﺣﻮﺍس 'ﻭﭼﻬﺎﺭ ﺍﺭﮐﺎ&= #65253; ﻭ ﺳﻪ ﺭﻭﺡ'ﺍﻳﺰﺩ ﺑﺪﻭ ﻋﺎﻟﻢ ﭼﻮﻥ تو ﻳﻚ ﮐس &#= 65255;ﺴﺮﺷﺖ. ﮐﻪ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﺍﺳﺖ. ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻧﻴﺰ ﺑﺮﺍﻯ ﮔﻔﺘﻦ( ﺧﻮﺍﺏ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ)'= ﺩﺳﺘﺶ ﺭﺍ ﺑﺮ ﻳﻚ ﺟﺎﻯ ﺟﺴﻢ ﻣﻴﮕﺬﺍﺭﺩ.ﻭ ﺍﮔﺮ ﺑﺮ ﺳﺮ ﺷﺨﺺ ﺩﺳﺖ ﮔﺬﺍﺷﺖ ﺧﻮﺍﺏ ﮐﻮﻩﺍﺳﺖ. ﻭ ﺍﮔﺮ ﺩﺳﺖ ﺑﺮﺳﻴﻨﻪ ﻭﺩﻝ ﻣﻴﮕﺬﺍﺭﺩ'ﺧﻮ&#= 65165;ﺏ ﻣﺴﺠﺪ ﻭ ﺻﻮﻣﻌﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﺍﻟﺒﺘﻪ ﺭﻭﺷﻬﺎﻯ ﻗﺪﻳﻤﻰ ﺗﺎﮐﺘ&#= 65268;ﮑﻬﺎﻯ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ ﺑﺎﺳﺘﺎﻧﻰ ﺍﺳﺖ'ﮐﻪ ﻣﻮﺭﺩ = ﺳوء ﺍﺳﺘﻔﺎﺩﻩ ﻧﻴﺰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ.ﻭﻟﻰ ﺍﮔﺮ&= #64344;ﻴﺮ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺎ ﺳﺎﻟﻚ ﺻﺎﺩﻕ ﭼﻨﻴﻦ ﺁﺯﻣﺎﻳ&#= 65206; ﮐﻨﺪ'ﺩﺭ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭﺍﻣﺮﻭﺯ ﺑﺮﺍ&#= 65263; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﻴﭻ ﺍﺭﺯﺷﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺘﻴ&#= 65250;'ﮐﻪ ﺑﺪﺍﻧﻬﺎ ﻣﻌﺘ&#= 65240;ﺪ ﺑﺎﺷﻨﺪ.ﻭﻟﻰ ﺩﺭ ﺟﻬﺎﻥ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ'ﺑﺎﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺭﻓﺘﺎﺭﻫﺎﻯ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65255;ﻪ ﻫﺴﺖ' ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ ﺩﺍﺭﻧﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺍﻧﻴﺎﻝ ﻋﻠّﺖ ﻓﺮﺍﻣﻮﺷی ﺮﺍ ﮔﻨﺎﻩ ﺭﺍ ﺑﺴﻴﺎﺭ ﺑﻮﺩﻥ'&= #65261;ﮔﻨﺎﻩ ﮐﺎﺭﻯ ﺷﺨﺺ ﻣﻴ&= #65194;ﺍﻧﺪ. ﮔﻨﺎﻫﻰ ﮐﻪ ﺩﺷﻤﻦ ﺗﮑﺎﻣﻞ ﺭﻭﺍﻥ ﺑﺎﺷﺪ.ﻭ&= #65255;ﻪ ﺁﻧﭽﻪ ﻫﺮ ﺁﺧﻮﻧﺪﻯ ﻗﺸﺮﻯ ﮔﻔﺘﻪ ﺑﺎﺷﺪ.ﻭ ﻣﻌﻤﻮ&= #65247;ﺎ ﺍﻳﻦ ﺣﺎﻝ ﺩﺭ ﺗﻤﺎﻣﻰ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﺴﺖ.&= #65199;ﻳﺮﺍ ﺍﺯ ﺍﻣﺘﻴﺎﺯﺍ&#= 65173; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﻘﻮﻳﺖ ﺣﺎﻓﻈﻪ ﻭ ﻫﻮﺵ ﻭ ﺩﻳﮕﺮ ﻋﻤﻠﻴّﺎﺕ ﺫﻫ= 5256;ﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ ﻧﻴﺰ' ﮐﻤﺒﻮﺩ ﺑﺮﺧﻰ ﻣﻮﺍﺩ ﻟﺎﺯﻡ ﺑﺮﺍﻯ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 203;ﻴﺴﺘﻢ ﻋﺼﺒﻰ ﺭﺍ ﺩﻟﻴﻞ ﻓﺮﺍﻣﻮﺷﻰ ﻣﻴﺪﺍﻧﻨﺪ.ﮔﻮ&#= 65163;ﻰ ﺍﺭﺗﺒﺎﻁ ﺍﺯ ﺳ&= #65220;ﻮﺡ ﺑﺎﻟﺎﻯ ﺭﻭﺍﻥ ﺩﺭ ﺧﻮﺍﺏ'ﺭﺳﻮﺥ ﺑﺴﻄﻮﺡ ﭘﺎﺋﻴﻦ ﺗﺮ ﺫﻫﻦ ﺧﻮﺩ ﺁﮔﺎﻩ ﺿﻌﻴﻒ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺑﺎﺯ ﺑﻴﺎﺩ ﺁﻭﺭﺩﻥ ﻳﻚ ﻗﺴ&= #65252;ﺖ ﺧﻮﺍﺏ'ﻳﺎﺩ ﺁﻭﺭ ﺍﮐثر ﻗﺴﻤﺘﻬﺎﻯ ﺧﻮﺍﺏ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭﻟﺬﺍ ﺑﺴﺎﻟﮑﺎﻥ ﺗﻮ&#= 65211;ﻴﻪ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺑﻤﺠﺮﺩ ﺑﻴﺪﺍﺭ ﺷﺪﻥ'ﻫﺮ ﻗﺴﻤﺖ ﻣﻬﻢ ﺧﻮﺍﺏ ﺧﻮ&= #65193;ﺭ ﻳﺎﺩﺩﺍﺷﺖ ﮐﻨﺪ.ﻭﻳﺎﺩﺭ ﺍﺟﺘﻤﺎﻉ ﺻﻮﻓﻴّﻪ ﮐﺴﺎ= 5255;ﻰ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﻤﺠﺮﺩ ﺑﻴﺪﺍﺭ ﺷﺪﻥ ﺳﺎﻟﻚ' ﮐﻪ ﻧﺸﺴﺘﻪ ﭼﺮﺕ ﺯﺩﻩ'ﻭ ﺣﺘﻰ ﺍﻭﺭﺍ ﮔﺎﻩ ﺑﮕﺎﻩ ﺑﻴﺪﺍﺭ ﻣﻴﮑﻨﻨﺪ' ﻣﻴﭙ&= #65198;ﺳﻨﺪ ﮐﻪ ﭼﻪ ﺧﻮﺍﺏ ﺩﻳﺪﻩ ﺗﺎ ﻓﺮﺻﺖ ﻓﺮﺍﻣﻮ&#= 65207;ﻰ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻟﺒﺘﻪ ﮔﻨﺎﻫﺎﻥ ﺍﺧﻠﺎﻗﻰ ﻭ ﺁﻧﭽﻪ ﭘﻴﺮ ﺗﺤﺮﻳﻢ ﮐﺮﺩﻩ ﺑﺎﺷﺪ' ﻭ ﻳﺎ ﺍﻧﺠﺎﻡ ﺁﻧﺮﺍ ﻟﺎﺯﻡ ﮔﻔﺘﻪ ﺑﺎﺷﺪ'ﺩﺭ ﺷﺪﺕ = ﺗﺄثیر ﺩﺭ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺑﺎﻫﻢ ﻓﺮﻕ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺿﻌﻒ ﺍﻳﻤﺎﻥ ﺑﭙﻴﺮ ﺍﻟﻬﻰ'ﻭ ﺑﺮﺍﻩ ﻭﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ'ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﺑﺎﻋ&#= 1579; ﻓﺮﺍﻣﻮﺷﻰ ﻗﺴﻤﺖ ﺃﻋﻈﻢ ﺭؤﻳﺎﻫﺎﻯ ﺍﺣﻮﺍﻝ ﺳﺎﻟﻚ &= #65251;ﻴﮕﺮﺩﺩ.ﺩﺭ ﻧﺘﻴﺠﻪ ﮐﻤﺘﺮ ﺍﺯﺗﺬﮐّﺮﺍﺕ = 5251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺍﺳﺘﻔﺎﺩﻩ ﺧﻮﺍﻫﺪ ﮐﺮﺩ.ﺩﺭﺟﻪ ﺁﮔﺎﻫﻰ ﻫﺎﻯ ﺑﻴﺸﺘﺮ ﻋﻠﻤﻰ ﺩﺭ ﺍﻧﺴﺎﻥ'ﻣﻨﺠﺮ &= #65169;ﻨﻴﺮﻭﻯ ﺣﻔﻆ ﻭ ﺣﺎﻓﻈﻪ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﺁ&= #65267;ﺎ ﺑﻴﻦ ﮐﺴﺎﻧﻰ ﮐﻪ ﺟﺎﻫﻞ ﻫﺴﺘﻨﺪ' ﺑﺎ ﮐﺴﺎﻧﻰ ﮐﻪ ﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ'ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﻳﮑﺴﺎﻥ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ؟ﻭ ﻋﺮﻓﺎ ﺻﺤﺒﺖ ﺍﺯ (ﻗﻀﺎﻯ ﻣﻌﻠّﻖ) ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺟﺎﻫﻞ ﻭﮐﻮﺩﻙ ﻭ ﻓﺎﺳﺪ ﺍﻟﺤﺎ&= #65245;'ﺑﺎﺯ ﺭؤﻳﺎﻫﺎ ﻣﻌﻨﻰ ﺩﺍﺭﺩ' ﻭﻣﺤﻔﻮﻅ ﺣﺎﻓﻈﻪ ﺁﻧﻬﺎ ﻣﻴﻤﺎﻧﺪ.ﮐﻪ ﺑﺮﺍﻯ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺭﻫﺒﺮﺍﻥ ﺗﺎﺭﻳﺨﻰ ﻧﻘﻞ ﺷﺪﻩﺍﺳﺖ. ﭼﻮﻥ ﺧﻮﺍﺏ ﺟﺪّ ﮐﻮﺭﺵ'ﮐﻪ ﺩﺭﺧﻮﺍﺏ ﺩﻳﺪ &= #65165;ﺯ ﺷﮑﻢ ﺩﺧﺘﺮﺵ ﺩﺭﺧﺘﻰ ﭘﻴﺪﺍ ﺷﺪ ﮐﻪ ﺗﻤﺎﻡ ﺁﺳﻴﺎ ﺭﺍ ﭘﻮﺷ&= #65166;ﻧﺪ'ﻭ ﻳﺎ ﻓﺮﻋﻮﻥ ﻫﻤﻴن گوﻧﻪ ﺭؤﻳﺎ ﺩﺍﺷﺖ'ﮐﻪ ﻳﻮﺳ&= #65234; ﺗﻌﺒﻴﺮ ﺻﺎﺩﻕ &= #65153;ﻥ ﮐﺮﺩ.ﻭ ﺩﺭ ﺗﻮﺭﺍﺕ ﻭ ﻗﺮﺁﻥ ﺩﺍﺳﺘﺎﻧﻬﺎﻯ &#= 65199;ﻳﺎﺩﻯ ﺍﺯ ﺧﻮﺍﺏ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺁﻣﺪﻩ ﺍﺳﺖ' ﮐﻪ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌﺪﻯ ﺗﺤﻘﻖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ.<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺮﺧﻰ ﺩﺭﺳﺖﺗﺮﻳﻦ ﺧﻮﺍﺑﻬﺎ ﺭﺍ ﺩﺭ( ﻭﻗﺖ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ)'ﻭ ﻳﺎ ﺩﺭ( ﻓﺼﻞ ﺷﮑﻮﻓﻪ) ﺩﺭﺧﺘﺎﻥ ﻭ ﻓﺼﻞ ﺑﻬﺎﺭ ﻣﻴﮕﻮﻳﻨﺪ. ﻭ ﺫﮐﺮ ﺍﻳﻦ ﻧﻈﺮﻳّﺎﺕ ﺗﺎﺭﻳﺨﻰ ﻋﺮﻓ&#= 65166;ﻧﻰ ﺩﺭ ﺑﺎﺭﻩ ﺧﻮﺍﺏ'ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﻫ= ﺮﮐس ﺩﺭ ﭼﻪ ﺣﺎﻟﻰ ﻭ ﭼﻪ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺍﻥ ﻭ ﭘﺎک ﺴ&= #65166;ﺯﻯ ﺁﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺩﺍﺳﺘﺎﻥ ﺧﻮﺍﺏ ﻭ ﺩﺭﺟﻪ = ﺗﺤﻘّﻖ ﺁﻥ ﺑﺎﻫﻢ ﻓﺮﻕ = ﻣﻴﮑﻨﻨﺪ.ﻭ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻳﺪ ﺍﻳﻦ ﻗﺪﺭﺕ ﻫﺎﻯ ﺫﻫﻨﻰ ﻭ ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﮐﻨﺪ'ﮐ&= #65258; ﺩﺭ ﺗﺰﮐﻴﻪ ﺑﻴﺸﺘﺮ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺳﻠﻮﮐﻰ'ﺗﺎ ﺭﺳﻴﺪﻥ ﺑﺘﺠﻠ&#= 1617;ﻴﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺳﺪ. ﺁﻧﮕﺎﻩ ﺍﻓﮑﺎﺭ ﻣﻌﻤﻮ&#= 65247;ﻰ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺩﺭ ﺣﻴﺎﺗﺶ'ﻫﺮﭼﻪ&#= 65169;ﻴﺸﺘﺮ ﺍﺯ ﺣﻘﺎﻳﻖ ﺗﺤﻘّﻖ ﻳﺎﻓﺘﻨﻰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ</= span><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>. <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺨﺼﻮﺹ ﺩﺭ ﺑﺎﺭﻩ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺧﻮﺩ .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻴﮕﻮﻳﻨﺪ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻳﮕﺎﻧﻪ ﺯﻣﺎﻥ ﺧﻮﺩ ﺩﺭ ﺗﻔﺴﻴﺮ ﺧﻮﺍﺏ &= #65169;ﻮﺩﻩ'ﻭ ﺍﺯ ﭼﻬﻞ ﺧﻮﺍﺏ'ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺗﻌﺒﻴﺮ ﻣﻴﮑﺮ&#= 65193;.ﺯﻳﺮﺍ ﺍﮐثرﺍ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ ﺩﺭ = ﺧﻮﺍﺏ ﺗﻌﺒﻴﺮ ﺧﻮﺍﺑﻬﺎﻯ ﺧﻮﺩ ﺭﺍ ﺩﺍﺷﺘ&= #65256;ﺪ.ﮐﻪ ﺍﮐثرﺍ ﺧﻮﺍﺑA= 260;ﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺑﻮﺩﻩﺍﻧﺪ.ﮐﻪ ﺗﺬﮐّر ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭﻟﻰ ﺍﻳﻦ = ﺍﺷﺨﺎﺹ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﺭؤﻳﺎﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺑﺎﻭﺭ ﻧﺪﺍﺭﻧﺪ.ﻭ ﺍﺯ ﻣﻌﺒّﺮ ﺧﻮﺍﺏ ﻧﻴﺰ ﺑﺪﮔﻮﺋﻰ ﻣﻴﮑﻨﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ&#= 65259;ﺮ ﭼﻨﺪ ﺭؤﻳﺎﻫﺎﻯ ﺁﻧﻬﺎ ﮐﻪ ﻧﻔﺴﺎﻧﻰ ﻭﺟﺴﻤﺎﻧﻰ ﺍﺳ&#= 65174;'ﭼﻨﺪ ﺭؤﻳﺎﻯ ﺻﺎﻟﺤﻪ ﺩﺍﺭﻧ&#= 65194;'ﮐﻪ ﺑﺎﻳﺪ ﭘﺬﻳﺮﺍﻯ ﻣﻌﺎﻳﺐ ﺧﻮﺍﺏ ﺧﻮﺩ ﺑﺎﺷﻨﺪ.ﺗﺎ ﺍﺻﻠﺎﺡ ﺩﺭ ﺭﻭﺍﻥ ﺧﻮﺩﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ.ﮐﻪ ﺗﺮﻙ ﻳﻚ ﮐﺎﺭ ﺯﺷﺖ ﺩﺭ ﺭؤﻳﺎ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ ﺍﻟّﺎ ﺭؤﻳﺎﻫA= 166;ﻯ ﺣﻖ ﻭ ﺷﻬﻮﺩﻯ ﺻﺎﺩﻗﻪ' ﻧﻴﺎﺯ ﺑﺘﻮﺻﻴﻒ ﻭ ﺗﻌﺒﻴﺮ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﮔﺮﭼﻪ ﺻﺎﺣﺐ ﺭؤﻳﺎ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﺁﻥ ﺭؤﻳﺎ ﻭ ﺟﻮﺍﻧﺐ ﮔﻮﺷﻪ ﻭﮐﻨﺎﺭ ﺁﻥ ﺑﻴﺎﺩ ﺑﻴﺎﻭﺭ&#= 65193;'ﺑﻬﺮﻩ ﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﺍﻟﺒﺘﻪ ﻣﻌﺒّﺮ ﺧﻮﺍﺏ ﺑﺎﻳﺪ ﻋﺠﻠﻪ ﺩﺭ ﺗﻌﺒﻴﺮ ﻧﮑ&= #65256;ﺪ'ﻭ ﺗﻔﮑّﺮﻭﺗﺄﻣ= 17;ﻞ ﺑﻨﻤﺎﻳﺪ.ﺗﺎ ﺑﺒﻴﻨﺪ ﺷﺮﺍﻳ&#= 65218; ﺍﺣﻮﺍﻝ ﺧﻮﺍﺏ ﺷﺨﺺ ﭼﮕﻮﻧﻪ ﺑﻮﺩﻩ ﺍﺳﺖ. ﭘس ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻗﺴﻤت هاﻯ ﺧﻮﺍﺏ' ﭼﻮﻥ ﺣﺸﻮ ﻭﺯﻭﺍﺋﺪ ﺑﻮﺩﻩ ﻗﺎﺑﻞ ﻃﺮﺩ ﻫﺴﺘﻨﺪ ﻭ ﻳﺎ ﮐﻤﺘﺮ ﻣﻨﺠﺮ ﺑﻴﻚ ﻣﻌ&= #65256;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ( ﺧﻮﺍﺏ ﭘﺮﺍﮐﻨ&#= 65194;ﻩ) ﺩﺭ ﭼﻨﺪﻳﻦ ﻣﻮﺿﻮﻉ ﻭ ﻣﺤﻞ = ﻭ ﺷﺮﺍﻳﻂﻣﺨﺘﻠ= 5234; ﺩﻟﻴل اﺯ ﻧﻮﻉ <s= pan style=3D'mso-spacerun:yes'> ﺍﺿﻐﺎ= 579; ﺍﺣﻠﺎم ﻤﻴﺒﺎﺷﺪ.ﮐﻪﻫ&#= 65262;ﺳﺮﺍﻧﻰ ﻭﻳﺎ ﺗﺨﻤﻪ ﺩﺍﺷﺘﻦ ﺷﮑﻤﻰ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺻﺤﻨﻪ ﺧﻮﺍﺏ ﺍﺯ ﻣﺤﻞ ﺳﺎﺑﻘﻪ ﻫﺎﻯ ﺗﺎﺭﻳﺨﻰ ﺧﻮﺩ &= #65165;ﻧﺴﺎﻥ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺍﺳﺖ.ﭼﻪ ﺍﺯ ﻣﻄﺎﻟﺐ ﺩﺭ ﺧﻮﺩﺁﮔﺎﻩ ﻭﺣﺎﺿﺮ ﺷﺨﺺ'ﻭﻳﺎ ﺩﺭ ﻣﻄﺎﻟﺐ ﻗﺪﻳﻤﺘﺮ ﻓﺮﺍ&#= 65251;ﻮﺵﺷﺪﻩ' ﮐﻪ ﺩﺭ ﺷﺮﺍﻳﻂ ﺟﺪﻳﺪ ﺭﻭﺍﻥ ﺗﻮﺍﻧﺴﺘﻪﺍﻧ= 5194; ﺑﺮﻭﺯ ﮐﻨﻨﺪ. ﺑﺮﺍﻯ ﺧﻮﺍﺏ ﺑﺪ ﭘﻴﺸﻨﻬﺎﺩ ﺍﺳﺘﻐﻔﺎﺭ ﻭ ﭘﻨﺎﻩ ﺑﺮﺩﻥ ﺑﺨﺪﺍﻭﻧﺪ ﺑﺎ&#= 65267;ﺪ ﮐﺮﺩ.ﮐﻪ ﺳﺎﻟﻚ = ﺑﻴﺸﺘﺮ ﺑﻔﮑﺮ ﺍﺭﺗﺒﺎﻁ ﺳﻠﻮ&#= 64400;ﻰ ﺧﻮﺩ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﺑﺎﺷﺪ. ﻭ ﺍﮔﺮ ﺳﺎﻟﻚ ﻧﺒ&= #65262;ﺩ ﺑﺎﻫﻤﻴﺖ ﺣﻴﺎ&#= 65175;ﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﺑﺮﺳﺪ.ﮐ&= #65258; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺮﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺑﺨﻮﺍﻫﺪﺗﺎ ﺑﺸﻨﺎﺳﺪ. ﺯﻳﺮﺍ ﺧﻮﺍﺑﻬﺎﻯ ﺑﺪ ﺭﺍ ﺁﺳﻴﺐ ﺭﺳﺎﻥ ﺩﻳﻦ ﻭ ﺩﻧﻴﺎﻯ ﺍﻧﺴﺎﻥ گفته ﺍﻧﺪ.ﮐﻪ(ﺑﺎﻳﺪ ﺻﺪﻗﻪ) ﺩﺍﺩ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ(ﺻﺪﻕ) ﺍثبات ﺻﺪﻕ ﺳﻠﻮﮐﻰ ﺑﻴﺸﺘﺮﻯ ﮐﺮﺩ.(ﺩﻳﻦ) ﻧﻴﺰ ﺑﻤﻌنی ﺁﺋﻴﻦ ﻭ ﺭﻭﺵﻋﻤﻠﻰ ﻭﻣﺘﺪﻟﻮﮊﻯ ﺷﺨﺺ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ'ﻭﻧﻪ ﺩﺭ ﭘﻴﻮﺳﺘﻦ ﺍﺩﻋﺎﺋﻰ ﺩﺭ ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ ﺑﻬﺮ ﻧﺎﻡ ﻭﻣﻨﺴﻮﺏ ﺑﻬﺮ ﭘﻴﺎﻣﺒﺮﻯ ﺣﻘﻴﻘﻰ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺟﺎﺑﺮ'ﺍﺑﻠﻴس ﺷﻴﻄﺎﻥ ﺭﺍ ﺩﺭ ﻫﻤﻪ ﺧﻮﺍﺑﻬﺎ &= #65187;ﺎﺿﺮ ﻣﻴﺪﺍﻧﺪ. ﻭ ﺍﻳﻦ ﺍﺑﻠﻴس ﺃﻫﺮﻳﻤﻦ ﻃﺒﻴﻌﺖ'ﻭ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻥ &= #65169;ﺮﺍﻯ ﺑﺮﺩﻥ ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﻭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ ﻧﻮﻋﻰ ﻭ ﮐﺎﺭﻣ&= #65166;ﺋﻰ ﺍﺳﺖ.ﻭﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﻗﺴﻤﺘﻰ ﺍﺯ ﻭﻋﺪﻩ ﻫﺎﻯ ﺗﻬﺪﻳﺪ ﺍﻟﻬﻰ ﺩﺭ(ﻭﻋﻴﺪ)ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪﺗﺮ ﺭﺍ ﺑﺎﻧﺴﺎﻥ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.ﻭ ﺍﺯ ﻟﺤﺎﻅ ﻋﻠﻤﻰ ﺁ&= #65247;ﻮﺩﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺍﺳﺖ.ﮐﻪ ﺧﻮﺍﺑﻬﺎﻯ ﮐﺎﺑﻮﺳﻰ ﻭﻫﻮﻟﻨﺎﻙ ﻭ ﺯﺷﺖ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ.ﮐﻪ ﭘﺰﺷﮑﺎﻥ ﺭﻭﺍﻥ ﺩﺭﻣﺎﻥ ﺍﺯ ﺁﻧﻬﺎ'ﺳﻌﻰ = ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ ﻭ ﺷﻔﺎﻯ ﻋﻠﻞ ﺑﻴﻤﺎﺭﺍﻥ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﻭ ﺍﻟّﺎ (ﺧﻮﺍﺑ&= #65260;ﺎﻯ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﺍﻭﻟﻴﺎ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻭ ﺳﺎﻟﮑﺎﻥ )ﭘﻴﺸﺮﻓﺘﻪ' ﺩﺭ ﮐﺎﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺧﻮﺩ'ﮐﻤﺘ&#= 65198; ﺩﻭﭼﺎﺭ ﺧﻄﺎﻯ ﻣﻌﻨﻮﻯ ﺍﺯ ﺭؤ&#= 65267;ﺎﻫﺎﻯ ﺧﻮﺩ ﻣﻴﺸﻮﻧﺪ.ﻭ ﻳﺎﺩﺭ ﺑﺎﺭﻩ ﺳﺎﻟﮑﺎﻥ ﭘﻴﺮ&#= 65261; ﻋﺎﻣﻞ ﺑﺎ ﭘﻴﺮ' ﺻﺤﻨﻪ ﻫﺎﻯ ﻧﺎﻣﻄﻠﻮﺏ ﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ.ﮐﻪ = ﻗﻀﺎﻭﺕ ﺁﻧﺎﻥ ﺍﺯ ﮐﺎﺭ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ( ﺭؤﻳﺎﻫﺎﻯ ﺧﻮﺭﺷﻴﺪ ﻭﻣﺎ&#= 65257; ﻭ ﺳﺘﺎﺭﮔﺎﻥ'ﻭ ﺭﻭﺷﻨﻰ ﻫﺎ ﻭ ﺯﻳﺒﺎﺋﻰ ﻫﺎ ﻭ = ﮔﻮﻫﺮ ﻧﺸﺎﻥ ﺩﻳﺪﻥ ) ﺍﺷﻴاء ﻭ ﻳﺎ ﮐﻞّ ﻣﺤﻴﻂ'ﺍﺯ ﺧﻮﺍﺑﻬﺎﻯ ﻣﻌﻤﻮﻟﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>. <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﺑﻘﻮﻝ &= #65227;ﺎﺭﻓﻰ (ﺧﻮﺍﺏ ﻣؤﻣﻦ) ﺍﻭﻡ ﮐﻨﻨﺪﻩ ﺳﺎﻟﻚ ﻫﺮﭼﻪ ﺑﺎﺷﺪ'(ﻋﻨﺎﻳﺘ&= #65264; ﻭ ﺭﺣﻤﺘﻰ) ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺻ&= #65188;ﻨﻪ ﻫﺎﻯ ﻣﻘﺪﻣﺎﺗﻰ ﺍﺯ ﺁﻳﻨﺪﻩﻫﺎﻯ ﺳﺎﻟﻚ ﺭﺍ ﻧﺸﺎ&= #65253; ﻣﻴﺪﻫﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺮﺍﻯ ﻣﻌﺒّﺮﺍﻥ ﺭؤﻳﺎﻫﺎﻯ ﺍﻓﺮﺍﺩ ﻏﻴﺮ ﺳﺎﻟﻚ'ﺗﻮﺻﻴﻪ ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﺑﺎﻳﺪ ﺻﺒﻮﺭﺍ&#= 65255;ﻪ ﻭﻋﺎﻗﻠﺎﻧﻪ' (ﺗﻤﺎﻣﻰ ﺧﻮﺍﺏ ﺭﺍ ﺑﺸﻨﻮﻧﺪ).ﻭ ﺍﺣﻮﺍﻝ ﺷﺨﺺ ﺭﺍ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺧﻮﺍﺏ ﺑﺪﺍﻧﻨﺪ. ﻭﺍﺯ ﻃﺮﺯ ﺩﻳﻨﺪﺍﺭ&#= 65263;ﻮﻋﻘﺎﻳﺪ ﺍﻭ ﺁﮔﺎﻩ ﮔﺮﺩﻧﺪ'ﮐﻪ ﺁﻳﺎ ﺷﺨﺺ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﻫﺴﺖ' ﻳﺎ ﭘﻴﺮﻭ ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ ﺑﺎﻃﻞ ﻣﻴﺒﺎﺷﺪ ﺯﻳﺮﺍ ﻃﺮﺯ ﻓﮑ&= #65198; ﻭ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻭ ﻋﻘﺎﻳﺪ ﮐﻠّﻰ ﺍﻧﺴﺎﻥ' ﺩﺭﻧﻘﺶ ﺩﺍﺳﺘﺎﻥ ﺧﻮﺍﺏ ﺁﻧﻬﺎ ﺑﺴﻴﺎﺭ ﻣؤثّž= 5; ﺍﺳﺖ.ﻭ ﺣﮑﻤﺎﻯ = ﻗﺪﻳﻢ ﺗﺮﮔﻔﺘﻪﺍﻧﺪ.(&= #65155;ﺻﺪﻗﮑﻢ ﺍﻟﺮؤﻳﺎ ﺃﺻﺪﻗﮑﻢ ﺣﺪﻳثا)ﮐﻪ ﺭﺍ= 5203;ﺖ ﺗﺮﻳﻦ ﺭؤﻳﺎ ﺍﺯ ﮐﺴﻰ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﻧﻘﻞ ﺣﺪﻳث ﺻﺎﺩﻕ ﺗﺮ ﺑﺎﺷ&= #65194;. ﻳﻌﻨﻰ ﺩﺭ ﺑﻴﺎﻥ ﺩﺍﺳﺘﺎﻥ ﺭؤﻳﺎ ﺻﺎﺩﻕ ﮐﻠﺎﻡ ﺑﺎﺷﺪ.ﻧ&= #64401;ﺎﺕ ﺯﺷﺖ ﺁﻧﺮﺍ ﺑﺮ ﻣﻌﺒّﺮ ﻣﺨﻔﻰ ﻧﮑﻨﺪ'ﻭ ﺑﺮﺍﻯ ﺻﻔﺎﺕ ﻧﻴﮑﻮﻯ ﺭؤﻳﺎ ﻣﺒﺎﻟﻐﻪ ﻭ ﺍﺿﺎﻓﺎﺗﻰ ﻧﻨﻤﺎﻳﺪ.ﭘس ﻫﺮﭼﻪ ﺭﺍﺳﺘﮕﻮ ﺗﺮ ﺑﻮﺩ'ﺗﻌﺒﻴﺮ ﺧﻮﺍﺏ ﺩﺭﺳﺖﺗﺮ ﺩﺍﺭﺩ.(ﺣﺪﻳث )ﺑﻤﻌﻨﻰ ﮔﻔﺘﻦ ﻭ ﻧﻘﻞ ﮐﻠﺎﻡ'ﺑﺎﺯﺑﻤ&#= 65228;ﻨﻰ(ﺣﺪﻳث ﺟﺪﻳﺪ)ﺍﺯ(ﺣﻮﺍ&= #65193;ث )ﺍﺳﺖ ﮐﻪ ﻫﻤﻴﺸﻪ (ﺣﺎﺩث )ﻣﻴﺸﻮﻧﺪ.ﮔﺮﭼ&= #65258; ﺑﺮﺍﻯ ﮐﻠﺎﻡ ﻣ&= #65228;ﻤﻮﻟﻰ ﻧﻴﺰ ﺍﺯ ﮐﻠﻤﻪ ﺣﺪﻳث ﺍﺳﺘﻔﺎ= 5193;ﻩ ﻣﻴﺸﻮﺩ.ﻭ ﻳﺎ ﺩﺭ ﻧﻘﻞ ﮐﻠﺎﻡ ﭘﻴﺎﻣﺒﺮ ﻭﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ'ﺍﺯ (ﺣﺪﻳث ﻭﺭﻭﺍﻳ&#= 65174; ﻭ ﺧﺒﺮ) ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﻧﻘﻞ(ﮐﻠﺎﻡ) ﻧﻴﺴﺖ. ﮐﻪ ﻧﻘﻞ ﺭؤﻳﺎ ﻭ ﺑﻴﻨﺶ ﺑﺎﻃﻨﻰ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺣﺎﺩثه ﺟﺪﻳﺪA= 263; ﺩﺭ ﺩﻝ ﺳﺎﻟﻚ ﻭ ﺧﺒﺮ ﻭﻧﺒﺄ ﻭﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ ﺑﺼﻮﺭﺕ ﺧﻮﺍﺏ ﺑﺮﺍﻯ ﺍﻭ ﺍﺳﺖ.ﻣﻌﻤﻮﻟﺎ ﻫﺮ ﮐس ﺩﺭ ﮐﻠﺎﻡ ﺧﻮﺩ ﻧﻘﻞ ﮐﻠﺎﻡ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﻣﺤﻞ ﺑﻴﻨﺶ ﻭ ﻋﻘﺎﻳﺪ ﺧﻮﺩﺵ &= #65165;ﺳﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺗﺎ ﺣﺪﻭﺩﻯ ﻧﺪﺍﻧﺴﺘﻪ ﺑﺎﺯﻳﭽﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﻳﺶ &= #65251;ﻴﺒﺎﺷﺪ. ﺳﺎﻟﮑﺎﻥ ﻣﻮﺭﺩﺗﻮﺟّﻪ ﺑﻤﺮﺑّﻴﺎﻥﺎA= 247;ﻬﻰ'ﮐﻪ ﺩﺭ ﻭﻗﺖ ﻋﺒﺎﺩﺍﺕ ﺩﻋﺎ&#= 65259;ﺎﺋﻰ ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﺩﺍﺭﻧﺪ.ﻣﺎﻧﻨ&#= 65194; ﺍﻳﻨﮑﻪ ﻣﻴﮕﻮﻳﻨﺪ'ﺧﺪ&#= 65165;ﻳﺎ ﺟﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺗﻮ ﻣﻴﺪﺍﻧﻢ. ﻭ ﻳﺎ (ﺗﻮﺟّﻪ ﺑﻮ&= #65183;ﻪ) ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺗﻮﺭﺍ ﺩﺍﺭﻡ.ﭼﻪ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﻭ ﻳﺎ ﻫﺮ ﻳﻚ ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺎﺷﺪ.ﻭﻳﺎ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﻣﻦ ﺳﺮﻧﻮﺷﺖ ﻭ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺕ ﻣﻴﮕﺬﺍﺭﻡ. ﻫﺮﭼﻪ ﺻﻠﺎﺡ ﻣﻴﺪﺍﻧﻰ ﺻﻠﺎ&#= 65185; ﻭ ﺍﺻﻠﺎﺡ ﻣﻦ ﺍﺳﺖ.ﻭﺟﺰ ﺗﻮ ﭘﻨﺎﻫﮕﺎﻫﻰ ﻧﺪﺍﺭﻡ.ﮐﻪ ﺗﻨﻬﺎ ﺑﺎ ﺗﻮ ﺍﺳﺖ ﮐﻪ ﻣﻴﺘﻮﺍﻧﻢ ﺗﻌﺎﻟﻰ ﻭ ﺑﺮﮐﺖ ﻭ ﺭﺷﺪ ﺭ= ﻭﺣﻰ ﺑﻴﺎﺑﻢ.ﮐﻪ ﺗﻮ ﻏﻨﻰ ﻭﻣﻦ ﻓﻘﻴ&= #65198;ﻡ'ﻭ ﺟﺰ ﺑﺘﻮ ﺗﻮﺟّﻪ ﻧﺪﺍﺭﻡ'ﮐﻪ ﻣﻦ ﺑﺴﻮﻯ ﺗﻮ(ﻓﺮﺍ&= #65197;ﻯ ﺍﺯ ﺧﻮﺩ) ﻫﺴﺘﻢ.ﮐﻪ(ﺍﺯ ﺩﺳﺖ ﺃﻫﺮﻳﻤﻦ ﻧﻔس خود )ﻭ از ﻗﺸﺮﻯ ﻫﺎ ﻭ ﻗﻬﻘﺮﺍﻫﺎ ﺑﺨﺪﺍﻭﻧﺪ ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ. ﺑﺴﻴﺎﺭ ﻣﻄﺎﻟ&#= 65168; ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﻦ ﺩﺳﺖ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺮﺣﺴﺐ ﻗﺪﺭﺕ ﺗﻔﮑّﺮ ﻭ ﺗﺼﻮﺭ ﻭ ﺍﺩﺑﻴ&= #1617;ﺎﺕ ﺧﻮﻳﺶ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ.ﻭ ﺧﺪﺍﻭﻧﺪ ﺷﻨﻮ&#= 65165;ﻯ ﻫﺮ ﺳﺒﻚ ﺑﻴﺎﻥ هر ﮐس ﻣﻴﺒﺎﺷA= 194;.ﻭﻟﻰ ﺷﺮﻁ ﺍﺳﺖ ﮐﻪ ﺻﺎﺩﻗﺎﻧﻪ ﻭ ﺑﺎﺍﻳﻤﺎﻥ ﺑﮕﻮﻳﻨﺪ.ﻭ ﺑﺎ ﺩﺍﺷﺘﻦ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍﻧﺘﻘﺎﻝ ﺩﻋﺎ ﺑﺂﺳﻤﺎﻥ ﻭﺧﺪﺍﻭﻧﺪ. ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﺩﻋﺎ ﺑﺨﻮﺩﺵ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ' ﻭ ﺑﺼﻮﺭﺗﺶ ﮐﻮﺑ&#= 65268;ﺪﻩ ﻣﻴﺸﻮﺩ. ﺯﻳﺮﺍ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺩﺭ ﺗﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﺧﻮﺩ ﻧﺪﺍﺭﺩ ﮐﻪ ﺍﻟﻬﻰ بوده ﺑﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻋﺮﻓﺎﻯ اﻳﺮﺍﻧﻰ ﻭ ﻋﺮﺏ ﻭ ﻏﻴﺮﻩ' ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑﺎ ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ ﺃﺩﺑﻰ ﺩﻋﺎﻫﺎﻯ ﺟﺎﻣ&#= 65228;ﻰ ﺑﻬﺘﺮﻳﻦ ﻣﻄﺎ&#= 65247;ﺐﻭﻣؤثِرﺗﺮ ﺩﺭ ﻓﮑﺮ ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ' ﻋﺮﺿﻪ ﻣﻴﮑﻨﻨﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﺩﻋﺎﻫﺎﻯ ﺍﻣﺎﻡ ﺳﺠّﺎﺩ &#= 65169;ﻌﺮﺑﻰ'ﻭ ﻳﺎ ﺩﻋﺎﻫﺎﻯ ﺧ&= #65262;ﺍﺟﻪ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻧﺼﺎﺭﻯ ﺑﻔﺎﺭﺳﻰ ﺩَﺭﻯ'ﮐﻪ ﺗﮑﺮﺍﺭ ﺁﻧﻬﺎ ﮐﺴﻰ ﺭﺍ ﺧﺴﺘﻪ ﻭ ﺑﺪﻭﻥ ﻓﻬﻢ ﻣﻄﻠﺐ ﻧﻤﻰ ﮐﻨ&= #65194;. ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65194;ﻳﻦ ﻭﺳﻴﻠﻪ' ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺷﺮﻁ ﻟﺎﺯﻡ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻭﻗﺖ ﮔﻔﺘﻦ ﺩﻋﺎ'ﺗﺰﮐﻴﻪ ﻧﻔس ﺍﻭ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩﺩ.ﭼﻪ ﺭ&= #65203;ﺪ ﮐﻪ ﻣﻌﺎﻳﺐ ﺟﺪﻳﺪﻯ ﻓﺮﺍﻫﻢ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ.ﻭ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﻧ&= #65268;ﺰ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺧﻄﺎﻫﺎ ﻭ ﺍﻋﻤ&= #65166;ﻝ ﮔﻨﺎﻩ ﺁﻣﻴﺰ ﮔﺬﺷﺘﻪ ﺭﺍ ﺑﻴ&= #65166;ﺩ ﻣﻴﺂﻭﺭﺩ' ﭘﺸﻴ&= #65252;ﺎﻧﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﺁﻧﮕﺎﻩ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﺍﺣﺘﻤﺎﻟﻰ'ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ'ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺑﺴﻴﺎﺭ ﺁﺳﺎﻥ ﻭ ﻋﻤﻴﻖ ﺗﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺳﺎﻟﻚ ﻭ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻫﻤﻴﺸﻪ ﺩﺭ ﻫﻤﻪ ﺍﺣﻮﺍ&= #65245; ﺳﭙﺎس ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭ&#= 65193;.ﺯﻳﺮﺍ ﺷﺮﺍﻳﻂ ﺳﺨﺖ ﮐﻨﻮﻧﻰ'ﺑﺎﺯ ﻣﻬﻤﺘﺮ ﺍﺯ ﺷﺮ&= #65165;ﻳﻂ ﺑﺪﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩﻭﭼﺎﺭ ﺁﻥ ﻣﻴﺪﺍﻧﻨﺪ. ﻭ ﺳﺎﻟﻚ ﺑﻠﺎﻳﺎ ﻭ ﻓﺘﻨﻪ ﻫﺎﻯ ﻣﺤﻴﻄﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ'ﻭ ﻳﺎ ﻣﺸﮑﻠﺎﺕ ﺟ&= #65204;ﻤﺎﻧﻰ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﻧ= ﻌﻤﺘﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ. = ﮐﻪ ﻭﺳﻴﻠﻪ ﺻﺒﻮﺭﻯ ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ ﻭ ﺗﻤﺮﮐﺰ ﺑﻴﺸﺘﺮ ﺑﺮﺍﻩ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﮕﺮﺩﺩ. ﭘس ﺳ&= #64345;ﺎس ﺑﻴﺸﺘﺮ'ﻭﺣﺘﻰ ﺑﻠﺎﻳﺎﻯ ﺳﺨﺖ ﺗﺮﻯ ﺭﺍ ﻣﻰ ﺧﻮﺍﻫﺪ.ﻭ ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺻﺒﺮ ﺩﺭ ﺍﻳﻦ ﺑﻠﺎﻳﺎ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘ&#= 65198; ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﺑﻨﻔﻊ ﺗﺰﮐﻴﻪ ﻧﻔس ﻣﻴﺸﻮﺩ ﻭﻋﻤﻴﻖ ﺗﺮ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺻﺪﻗﻪ ﺩﺍﺩﻥ ﭘﻮﻝ ﺑﻨﻴﺎﺯﻣﻨﺪﺍ= 5253; ﻭﻟﻮ ﺃﻧﺪﻙ'ﺑﺎ&= #65199; ﺍﺯ ﻣﺤﻞ ﺳﭙﺎس ﺳﺎﻟﻚ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65261;ﻟﻰ ﺻﺪﻗﻪ'ﻫﻤﺎﻥ ﺻﺪﻕ ﻭ ﺭﺍﺳﺘﻰ ﻭ<span lang=3DAR-SA dir=3DLTR style=3D= 'mso-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 187;ﻘﻴﻘﺖ ﺩﺍﺷﺘﻦ ﻫﺮ ﺑﻴﺎﻥ ﻭ ﻫﺮ ﻓﮑﺮ ﻭ ﻧﻴّﺘﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ ﺍﺳﺖ.ﻭ ﺳﺎﻟﻚ ﺍﺣﻮﺍﻝ &= #65261; ﺍﻓﮑﺎﺭ ﻭ ﻋﻘﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﻗﻄﻌﺎ ﺑﺪﻳﮕﺮﺍﻥ ﻧﻤﻰ ﮔﻮﻳﺪ'ﮐﻪ ﺁﻧﺎﻥ ﺧﺮﺍﻓﺎ&#= 65173; ﻭ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍﻥ ﮔﻮﻳﻨﺪﻩ ﻣﻴﺪﺍﻧﻨﺪ.ﻭﻟ&#= 65264; ﭼﻮﻥ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻧﻬﺎﺋﻰ ﻭﻧﺠﺎﺕ ﺭﺳﻴﺪ&#= 65255;ﺪ' ﺣﺎﺻﻞ ﺳﻠﻮﻙ ﺧﻮﺩﺭﺍ ﺑﺪﻳﮕﺮﺍﻥ ﻣﻴﮕﻮﻳﻨﺪ.ﻭ ﻧﻪ ﺑﺼﻮﺭﺕ ﺟﺰ&= #65163;ﻴّﺎﺕ ﺍﻋﻤﺎﻝ ﺩﻭﺭﻩ &= #65203;ﻠﻮﻙ ﺧﻮﺩ.ﺯﻳﺮﺍ ﻫﺮﮐس ﺷﺮﺍﻳﻂ ﻭ ﺍﺣﻮﺍﻝ ﺳﻠﻮ&= #64400;ﻰ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65165;ﺭﺩ.ﮐﻪ ﮔﻔﺘﻨﻰ ﻫﺎﻯ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﺯ ﺟﺰﺋﻴّﺎﺕ ﺳﻠﻮﮐﻰ' ﮐﺴﻰ ﺭﺍ ﺩﺭ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﻧﻤﻰ ﺑﻴﻨﺪ. ﭘس ﺗﺼﻮﺭ ﻧﺎﺑﺴﺎﻣﺎﻧﻰ ﺍﺣﻮﺍﻝ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ ﺍﮔﺮ ﻫﺮﺁﻧﭽﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﺗﻮﺻﻴﻪ ﻗﺮﺍٴﺖ ﻣﻄﺎﻟﺐ'ﻳﺎ ﺍﺟ&= #65198;ﺍﻯ ﺍﻋﻤﺎﻟﻰ ﺭﺍ ﻣﻴﮑﻨﺪ' ﻫﻤﺎﻥ ﺩﺭﺳﺖ ﺍﺳﺖ.ﺣﺘﻰ ﺍﮔﺮ = ﺩﻳﮕﺮﺍﻥ ﻧﮕﻔﺘﻪﺍﻧﺪ.ﻭ ﮐﻠﺎﻡ ﭘﻴﺮ ﺍﻟﻬﻰ ﮐﻠﻤﻪ ﻭ ﮐﻠﺎﻡ ﺧﺪﺍﻭﻧ&#= 65194; ﺑﺮﺍﻯ ﺷﺨﺺ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ.ﺍﮔﺮ ﮔﻔﺖ ﺫﮐﺮﻯ ﺭﺍ ﭼﻨﺪ ﺑﺎﺭ ﺑﺎﻳﺪ ﺑﮕﻮﻳﺪ' ﻫﻤﺎﻥ ﺭﺍ ﺑﺎﻳﺪ ﺩﻗﻴﻘﺎﺍﻧﺠﺎ= 5249; ﻣﻴﺪﻫﺪ.ﻭﺑﻴﺸ&#= 65176;ﺮ ﺁﻧﺮﺍ ﻧﻴﺰ ﺑﻬﻤﺎﻥ ﺗﻌﺪﺍ&#= 65193; ﺑﺮﺳﺎﻧﺪ.ﻭﻫﺮ ﺫﮐﺮ ﺩﻳﮕﺮﻯ ﺭﺍ ﻣﺎﻳﻞ ﺑﺎﺷﺪ'ﺍﺯ ﭘﻴﺮ ﺍﺟﺎﺯﻩ ﺁﻧﺮﺍ ﻣﻴﮕﻴﺮﺩ. ﺁﻧﮕ&= #65166;ﻩ ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺍﺫﮐﺎﺭ ﻓﺎﻃﻤﻰ ﻣﻌﺮﻭ&#= 65233; ﺍﺯ ﭘﻴﺎﻣﺒﺮ'ﮐﻪ ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ ﺩﻓﻊ &= #65207;ﺮﻙ ﻫﻨﮕﺎﻡ ﺗﻮﺟّﻪ ﺑﻮﺟﻪ ﺍﻟﻬﻰ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۳۳ ﺑﺎﺭ ﮔﻔﺘﻪ ﺍﺳﺖ.ﮐﻪ ﺍﮐﻨﻮﻥ ﺗﺴﺒﻴ&#= 65186; ﺻﺪ ﺩﺍﻧﻪ ﺭﺍ ﺳﺎﺧﺘﻪﺍﻧﺪ. ﻭﺍﻟّﺎ ﺗﺴﺒﻴ= 5186; ﻫﺎﻯ ﻫﺰﺍﺭ ﻋﺪ&= #65193; ﻧﻴﺰ ﺩﺭ ﻫﻤﻪ ﻃ= ﺮﻳﻘﺘﻬﺎ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﻣ= <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 256;ﻈﻮﺭ ﻓﺮﺍﻣﻮﺵ ﻧﮑﺮﺩﻥ ﺩﻗﻴﻖ &= #65175;ﻌﺪﺍﺩ ﺫﮐﺮ ﺍﺳﺖ' ﮐﻪ ﭘ= ;ﻴﺮ ﮔﻔﺘﻪ ﺍﺳﺖ. ﺩﻗّﺖ ﺩﺭ ﺗﻌﺪﺍﺩ' ﻧﻤﻮﻧﻪ ﺩﻗّﺖ ﺩﺭ ﺗﻤﺎﻣﻰ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴﺮ ﻣﻴﺒﺎﺷﺪ &= #65261;ﻭﺳﻴﻠﻪ ﺗﺴﻠﻴﻢ ﺩﺭﺁﻭﺭﺩﻥ ﻧﻔ&#= 1587; ﺍﻣّﺎﺭﻩ ﻫﻮﺳ= 5198;ﺍﻥ ﺧﻮﺩﺳﺮ ﺳﺎﻟﻚ ﺍﺳﺖ.ﮐﻪ ﺑﻤﺮﻭ&= #65197; ﺗﺴﻠﻴﻢ' ﻭ ﺑﻘﻮ= ﻝ ﭘﻴﺎﻣﺒﺮ( نفس ﻣﺴﻠﻤﺎﻥ) ﺧﻮﺍ&= #65259;ﺪ ﺷﺪ.ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ ﺣﺘﻰ ﺍﮔﺮ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ ﺑﺎﺷﻨﺪ' ﺩﺭﻣﻘﺎﺑﻞ ﺩﺳ&#= 65176;ﻮﺭ ﭘﻴﺮ ﺍﻟﻬﻰ'ﻗﺎﺑﻞ ﺗﻮﺟّﻪ ﻧﺒﺎﻳ= 5194; ﺑﺎﺷﺪ.ﮐﻪ ﺁﻧﺎﻥ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ ﮔﻔﺘﻪﺍﻧﺪ'ﻭ ﻧﻪ ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ ﻭ ﻫﻤﻪ = ﺯﻣﺎﻧﻬﺎ.ﭼﻮﻥ ﺳﻔﺎﺭﺷﺎﺕ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﭘﻴ&#= 65166;ﻣﺒﺮ ﻭﺍﻣﺎﻣﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﮔﺬﺷﺘﻪ' ﮐﻪ ﺍﮐﻨﻮﻥ ﺑﺮﺍﻯ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﺩﻟﻴﻞ ﻣﻴﺪﺍﻧﻨﺪ. <o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺍﺳﺘﺎﻥ (ﺩﺭﻭﻍ ﺑﺮﺍﻯ ﺧﻮﺍﺏ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺟﻌﻞ ﮐﺮ&#= 65193;ﻥ)'ﮐﻪ ﺑﺮﺍﻯ ﺗﻌﺒﻴﺮ ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﮔ&= #65236;ﺘﻦ' ﺧﻴﺎﻧﺘﻰ ﺩﺭ ﮐﺎﺭ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻳﻌﻨ&#= 65264; ﺧﻴﺎﻧﺖ ﺑﺨﻮﺩ ﺩﺭ ﺳﻠﻮﻙ ﺑﺪﻭ&= #65253; ﺣﺎﺻﻞ ﻭ ﻣﻨﺤﺮ&= #65233; ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﭼﻨﻴﻦ ﺟﺎﻋﻞ ﺭؤﻳﺎ ﺑﺮ ﺧﻮﻳﺸﺘﻦ ﺧﻮﻳﺶ ﻓﺴﺎﺩ ﻣ&= #65268;ﮑﻨﺪ.ﻭ ﺣﺘﻰ ﺧﻮﺩ ﻧﻴﺰ = ﮔﻮﺍﻫﻰ ﺑﺮﺗﺒﺎﻫﻰ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﺩﺍﺩﻩ ﺍﺳﺖ.ﮔﻮﺋﻰ می &#= 65192;ﻮﺍﻫﺪ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻓﺮﻳﺐ ﺑﺪﻫﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺧﻮﺩ&= #65197;ﺍ ﻓﺮﻳﺐ ﺩﺍﺩﻩ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ'ﻣﻦ ﺍﺯ ﮔﻔﺘﻨﻴﻬﺎ&#= 65263; ﺷﻤﺎ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺷﻤ= 5166; ﻭ ﻋﻘﺎﻳﺪﺗﺎﻥ' = ﺑﺮﺩﺍﺷﺖ ﻭﺗﻔﺴﻴﺒﺮ ﺍﺣﻮﺍﻝ ﻣﻴﮑﻨ&#= 65250;. ﭘس ﺍﮔﺮ ﺩﺭﻭﻍ ﺩﺭﺁﻥ ﺑﺎﺷﺪ' ﻣﻥﺘﻘﺼﻴﺮﻯ ﻧﺪﺍﺭﻡ'ﮐﻪ ﭼﻨﻴﻦ ﻭﭼﻨﺎﻥ ﺑﺸﻤﺎ ﺗﻌﺒﻴﺮ ﻭﺗﻔﺴﻴﺮ ﻣﻴﻨﻤﺎﻳﻢ . ﭘﻴﺎﻣﺒﺮ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻋﻮﺍﻡ'ﻓﺮﺻﺖ ﺗﻌﺒﻴﺮ ﺧﻮﺍﺑﻬﺎﻯ ﺁﻧ&#= 65166;ﻥ ﺭﺍ ﻧﺪﺍﺷﺖ.ﻣﮕﺮ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺩﺭ ﭘﻴﻤ&= #65166;ﻥ ﺑﺎ ﺧﻮﺩ.ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺑﺎ ﺁ&= #64404;ﺎﻫﻰ ﺍﺯ ﺳﻮﺍﺑﻖ ﺗﺪﺭﻳﺠﻰ ﺍﺯ ﺳ&= #65166;ﻟﻚ' ﺭؤﻳﺎﻫﺎﻯ ﺻﺎﺩﻗﻪ ﻭﺻﺎﻟﺤﻪ ﺗﺎﺯﻩ ﺍﻭﺭﺍ ﺗ&= #65236;ﺴﻴﺮ ﻳﺎ ﺗﺄﻳﻴﺪ ﻣﻴﮑﺮﺩﻩ ﺍﺳﺖ'ﻭﻟﻰ ﺑﺮﺍﻯ ﺍﻣﺮﻭﺯ ﻗﺎﺑﻞ ﺍﺟﺮﺍ ﻧﻴﺴﺖ. ﮐﻪ ﭘﻴﺮ ﺍﻟﻬﻰ'ﻣﺤﻤﺪﻯ ﻭﭘﻴﺎﻣﺒﺮﻯﺰ= 5255;ﺪﻩ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ. ﺭؤﻳﺎﻫﺎﻯ ﺻﺎﺩﻗﻪ ﮐﺎﻣﻠﺎﻥ'ﺳﺮﺍ&#= 65203;ﺮ ﻧﻮﺭ ﻭﮔﻮﻫﺮﻳﻦ ﻭ ﭘﺮﻭﺍﺯﻫﺎﻯ ﺭﻭﺣﻰ ﺍﺳﺖ.ﻳﺎ(ﺧﺎﻧﻤ&= #65264;)ﮐﻪ ﺩﺭ(ﺧﺎﻧﻪ ﺍﻭﻡ) ﻣﻴﮑﺮﺩ'ﻭ ﺍﻣﺮﻳﮑﺎﺋﻰ ﺑﻮﺩ'ﻭﺯﺑﺎﻥ ﺍﻭﺭﺍ ﻧﻤﻰ ﻓﻬﻤﻴﺪﻡ ﺑﺎ ﺍﺷﺎﺭﻩ ﺩﺳﺖ ﻣ&= #65268;ﮕﻔﺖ' ﺭؤﻳﺎﻫﺎﻯ ﻣﻦ &#= 65251;ﺪﺍﻡ ﺗﻬﻮﻉ ﺩﺭﺁﻥ ﻫﺴﺖ ﻭﻧﺎﺭﺍﺣﺖ ﺑﻮﺩ. ﻭﭼﻮﻥ ﮔﻔ= ﺘﻢ ﺧﺎﻟﻰ ﮐﺮﺩﻥ ﺩﺭﻭﻥ ﻭ ﺭﻭﺍﻥ ﺍﺯ ﺯﺷﺘﻰ ﻫﺎ ﺍ= ﺳﺖ'ﻭ ﻧﺸﺎﻧﻪﺍﻯ ﺍﺯ &= #65239;ﺒﻮﻝ ﺍﻋﻤﺎﻝ ﺍﻭ ﻣﻴﺒﺎﺷﺪ' ﺑﺴﻴﺎﺭ ﺧﻮﺭﺳﻨﺪ ﺷﺪ. ﭘ= ﺮﺳﺸﻬﺎﻯ ﺑﻴﺸﺘﺮ ﻣﻌﺒّﺮ ﺍﺯ ﺷﺨﺺ'ﺑﻘﺼﺪ ﻓﻬﻤﻴﺪﻥ ﺩﺭﺳﺖ ﻣﻌﺎﻧﻰ ﺍﻟﻬﻰ ﺭؤﻳﺎﻭﻫﺮﭼﻪ ﺑﻴﺸﺘﺮﺑﺎﺷﺪ ﺑﻬﺘﺮﺍﺳﺖ.ﺍﮔ&#= 65198;ﭘﺎﺳﺦ ﺩﺍﺩ ﺗﺎ ﻣﻌﺒّﺮ ﺑﺪﺍﻧﺪ'ﮐﻪ ﺷﺨﺺ ﭼﻘﺪﺭ ﺭﺍﺳﺖ ﻣﻴﮕﻮﻳ&#= 65194;. ﻭ ﭼﻘﺪﺭ ﻣﺮﺍﺣ&= #65246; ﺳﻠﻮﻙ ﺧﻮﺩﺭﺍ ﻃﻰ ﮐﺮﺩﻩ ﺍﺳﺖ.ﻭ ﺧﻠﺎﺻﻪ ﻣﻌﺒّﺮ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺷﺨﺺ'ﻣﻴﺘﻮﺍﻧ&#= 65194; ﻧﺼﺎﻳﺢ ﺳﻠﻮﮐﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﻨﻤﺎﻳﺪ.ﻭ ﻫﺸﺪﺍﺭﻫﺎﺋﻰ ﺑﺪﻫﺪ.ﻭﮔﺎﻫﻰ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﻣﻀﺮﺍﺕ ﺍﺣﻮﺍﻝ ﺷﺨﺼﻰ ﻣﻴﮑﻨﺪ.ﮐﻪ ﭼﻪ ﻧﺸﺴﺘﻪﺍﻯ ﺩﺭ ﺷﺮﻑ ﺳﻘﻮﻁ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﺟ&= #65260;ﻨّﻤﻰ ﻣﻴﺒﺎﺷﻰ. ﻭ ﭘﻴﺸﻨﻬﺎﺩ ﺗﺴ&#= 65198;ﻳﻊ ﺩﺭ ﮐﺎﺭ ﻳﺎﻓﺘﻦ ﭘﻴﺮ ﺍﻟﻬی ﻤﻴﻨﻤﺎﻳﺪ.ﻭﺍ&#= 64404;ﺮ ﺷﺨﺺ ﺑﻤﻌﺒّﺮ ﺍﻇﻬﺎﺭ ﺍﻋﺘﻘ&#= 65166;ﺩ ﻭﺑﺎﻭﺭﻯ ﺷﺪﻳﺪﺩﺍﺷﺖ'ﻭ&#= 65251;ﻌﺒّﺮ ﻧﻴﺰ ﺍﺯ ﺍﻭﻟﻴ&= #65166;ﻯ ﺯﻧﺪﻩ ﺍﻟﻬی ﺒﻮﺩ' ﻭ ﻓﺮﺻﺖ ﻳﺎ ﺍﺣﺘﻤﺎﻝ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 175;ﻮﻓﻴﻖ ﺍﺯ ﺷﺨﺼﻰ ﺩﺍﺷﺖ'ﺁﻧﮕﺎﻩ ﭘﻴﻤﺎﻥ ﻣﻮﻗّﺖ (ﺗﻤﺘّ= 5226; ﻭ ﻣﺘﻌﻪ) ﻳﺎ(ﺻﻴﻐﻪ ﻋﻘﺪ ﻣﻮﻗّﺖ)ﺑﻴﻦ ﺳ&#= 65166;ﻟﻚ ﻭﭘﻴﺮ ﺻﻮﺭﺕﻣﻴﮕﻴﺮ= 5193;.ﮐﻪ ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺣﺪّ ﺃﮐثر ﭼﻬﻞ ﺭﻭﺯ ﺑﺎﻳﺪ ﻃﻮ&= #65245; ﺑﮑﺸﺪ. ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻓﺎﺻﻠﻪ'ﺷ&= #65192;ﺺ ﻭﻇﺎﻳﻒ ﻋﺒﺎﺩﻯ ﻣﻮﺭﺩ ﻧﻈﺮ ﭘﻴﺮ ﺭﺍ ﺍﺟﺮﺍ ﻣﻴﮑﻨﺪ.ﮔﺮﭼﻪ ﻋﺒﺎﺩﺍﺕ ﺩﻳﮕﺮﺍﻥ ﺭﺍ'ﮐ&= #65258; ﺷﺨﺺ ﺑﺪﺍﻥ ﻋﺎﺩﺕ ﺩﺍﺷﺘﻪ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫﺪ.ﺁﻧﮕﺎ&#= 65257; ﺩﺭ ﺍﻳﻦ ﭼﻬﻞ ﺭﻭﺯ ﺭؤﻳﺎﻫﺎﻯ ﺍﻭ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ &= #64344;ﻴﺮ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮﺩ.ﻭ ﺍﮔﺮ ﭘﻴﺮ ﺧﻮﺍﺳﺘﻪ ﻭ ﺳﺎﻟﻚ ﻃﺎﻟﺐ ﺑﺎﺷﺪ' ﭘﻴﻤﺎﻥ = ﺳﻠﻮﮐﻰ ﻳﺎ ﺍﺯﺩﻭﺍﺝ ﺩ&= #65165;ﺋﻢ ﭘﻴﺮ ﻭﺳﺎﻟﻚ ﺑﺮﺍﻯ ﻫﻤﻪ ﻋﻤﺮ ﺳﺎﻟﻚ ﻣﻨﻌﻘﺪ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﻣﮕﺮ ﺁﻧﮑﻪ ﺳﺎﻟﻚ ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65169;ﺮﺳﺪ. ﮐﻪ ﺍﮔﺮ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺭﺳﻴﺪ'ﺧﻮﺩ ﻳﻚ = ﻭﻟﻰّ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺍﺣﺘﻤﺎﻟﻰ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.(ﺗﻤﺘّﻊ)&= #65267;ﻌﻨﻰ ﺑﺮﺧﻮﺭﺩﺍﺭﻯ ﺍﺯ ﺻﻮﺭﺕ ﺷﻬﻮ&= #65193;ﻯ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﺮﺍﻯ ﺍﺟﺮﺍﻯ ﺗﻮﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺩﻭﺭﻩ ﭼﻬﻞ ﺭﻭﺯﻩ' ﺗﺎ ﺳﺎﻟﻚ ﺧﻮﺩ ﻧﻴ&= #65200; ﺑﻨﺘﺎﻳﺦ ﺍﻟﻬﻰ ﻭﺭؤﻳﺎ= 5163;ﻰ ﺧﻮﺩ ﺑﺮﺳﺪ. ﻭ(ﻃﻠﺎﻕ) ﺳﺎﻟﻚ ﺍﮔﺮ ﮐﺎﻣﻞ ﺷﺪ ﻣﻄﻠﻖ ﻭﺁﺯﺍﺩ ﺍﺯ ﭘﻴﻤﺎﻥ ﻣﻴﮕﺮﺩﺩ.ﻭﺍﮔ&#= 65198; ﺳﺎﻟﻚ ﺗﺮﻙ ﺳﻠﻮﻙ ﻭ ﺳﺮﭘﻴﭽﻰ ﺍﺯ ﺩﺳﺘﻮﺭﺍﺕ ﻋﻤ&#= 65246; ﺳﻠﻮﮐﻰ ﭘﻴﺮ ﺩﺍﺷﺖ'ﻭ ( ﺩﻭ ﻧﻔﺮ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ) ﻭﻳﺎ (ﭼﻬﺎﺭ ﺳﺎﻟﻚ) ﺩﺭ ﺳﻠﻮﻙ ﺗﺄﻳﻴﺪ ﺍﺗّﻬﺎﻣﻰ'ﭼﻮ= 5253; ﺯﻧﺎﮐﺎﺭﻯ ﻭﺷﻬﻮﺕ ﺭﺍﻧﻰ ﺍﻭﮐﺮﺩﻧﺪ'ﻭﭘ&#= 65268;ﺮ ﺗﺤﻘﻴﻖ ﺧﻮﺩﺭﺍ ﻧﻤﻮﺩ'ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺍﻭﺭﺍ ﻃﻠﺎﻕ ﻭ ﺁﺯﺍﺩ ﺍﺯ ﭘﻴﻤﺎﻥﮑﻨﺪ. ﭼﻮﻥ(ﺗﺮﻙ ﺻﻠﺎ&= #65173; ﻭ ﺍﺭﺗﺒﺎﻁ)ﮐﺮﺩ&#= 65257;'ﮐﻪ ﺗﻤﺎس ﺑﺎﺩﻳﮕ= 5198; ﺳﺎﻟﮑﺎﻥ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺣﺮﺍﻡ ﺍﺳﺖ.ﻭﭼﻮﻥ ﺗﺎ ﺳﻪ ﺑﺎﺭ ﺳﺎﻟﻚ ﻣﻄﺮﻭﺩ'ﺍﺑﺮﺍ&#= 65199; ﭘﺸﻴﻤﺎﻧﻰ ﻭﺗﺠﺪﻳﺪ ﺗﻮﺑ&#= 65258; ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﮐﺮﺩ'ﭘﻴﺮ ﺍﻭﺭﺍ ﻣﻴﭙﺬﻳ&#= 65198;ﺩ. ﻭﺑﺮﺍﻯ ﺑﺎﺭ ﺳﻮﻡ ﺑﺮﺍﻯﻬﻤﻴﺸﻪ ﻣﻄﺮﻭﺩ ﺍﺳﺖ.ﻭ ﺳﺎﻟﻚ ﻣﻄﺮﻭﺩ ﭘﺸﻴﻤﺎﻥ ﺒﺎﻳﻚ ﻭﻟیّ الهی ﺪﻳﮕﺮﻯ'ﺍﮔﺮ ﺑ&= #65256;ﺘﺎﻳﺞ ﺷﻬﻮﺩﻯ ﺭﺳﻴﺪ'ﻭ ﭘﻴﺮ ﺩﻭﻡ ﻧﻴﺰ ﻣﻮﺍﻓق ﺒﺎﺷﺪ ﺑﺎﺯ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ ﭘﻴﺮ ﻧﺨﺴﺘﻴﻦ ﺍﺩﺍﻣﻪ ﺳﻠﻮﻙ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺪﻫﺪ.ﻭ ﺍﻳﻦ ﭘﻴﺮ ﺩﻭﻡ = ﻫﻤﺎﻥ(ﻣﺤﻠّﻞ) ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺍﺳﺖ.ﮔﺮﭼﻪ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﻭﺁﺧﻮﻧﺪﻫﺎ' ﺁﻧﺮﺍ ﺍﺯ ﻣﻘﺮﺭﺍﺕ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﺧﻮﺩ ﺩﺭﺁﻭﺭﺩﻩﺍﻧ= 5194;. ﮐﻪ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﺍﺭﺯﺷﻰ ﻫﻢ ﻧﺪﺍﺭﺩ.ﻭ ﻫﻤﻴﺸﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺣﺎﻝ ﺯﻧﺎﮐﺎﺭﻯ ﻫﺴ&#= 65176;ﻨﺪ'ﺣﺘﻴﺎﮔﺮ ﺑﺎ ﺯﻥ ﻗﺎﻧﻮﻧﻴﺨﻮﺩ ﺑﺎﺷﺪ.ﻭﻣﺮﺍﺳ&#= 65250; ﻋﻘﺪ ﺍﺯﺩﻭﺍﺝ ﺁﺧﻮﻧﺪﻫﺎ ﻫﻴﭻ ﺃﻣﺮ ﺣﺮﺍﻣﻰ ﺭﺍ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺣﻠﺎﻝ ﻧﻤﻴﮑﻨﺪ'ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﺑﻴﺸﺘﺮ ﺣﺮﺍﻡ ﺯﺍﺩﻩ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻥ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ'ﮐﻪ ﭼﻮﻥ ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺭﺍ ﺑﺒﻴﻨﻨﺪ ﺗ&= #65228;ﺒﻴﺮ ﺳﺎﻟﻚ ﺍﺣﺘﻤﺎﻝ'ﺷﻬﻮ&#= 65193; ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺗﻌﺒ&#= 65268;ﺮ ﺍﺯ ﭘﺎﺩﺷﺎﻫﻰ ﻭﻗﺪﺭﺗﻬﺎﻯﺴ= 5268;ﺎﺳﻰ ﻭﺍﺟﺘﻤﺎﻋﻰ ﺁﻧﻬﺎ ﻭﻳﺎ ثرﻭﺕ ﻳﺎﻓﺘﻥﺎﺳﺖ. ﻭ ﺁﻧﭽﻪ ﮐﻪ ﺁﻧﻬﺎ ﺩﺭ ﻃﻠﺐ ﺁﻥ ﻫﺴﺘﻨﺪ'ﺗﻌﺒﻴ&#= 65198; ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﺁﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﺩﻳﺪﻥ ﺧﻮﺍﺏ ﺟﺒﺮﺋﻴﻞ ﺑﺨﺼ&#= 65262;ﺹ ﮐﻪ ﻣﺤﻤﺪ ﮐﺎﺷﻒ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺍﻭ ﺑﻮﺩ'ﻫﻤﺎﻥ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺳ&= #65166;ﻟﻚ ﺷﺎﻫﺪ ﺁﻥ ( ﺍﻳﻦ ﻫﻤﺎﻧﻰ) ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻭﮐﻤﺎﻝ ﺑﺮﺗﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﺩﺭ ﺭ= ﻭﺡ ﺍﻟﻘﺪﺵ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﻧﻮﺭ ﺑﺪﺭ ﻣﻨﻴﺮ ﻣﺎﻩ ﺷﺐ = ﭼﻬﺎﺭﻩ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﺳﺖ.ﻭﺩﺭ ﮔﺬﺷﺘﻪ ﻣﻌﺒّﺮﺍﻥ ﺍﻟﻬﻰ ﺍﺯ ﺍﺻﻄﻠﺎﺣﺎﺕ ﮐﻠّﻰ ﻣﻌﺮﻭﻑ ﻫﻤﮕﺎﻥ ﺑﮑﺎﺭ ﻣﻴﺒﺮﻧﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﺧﻮﺍﻧﺪﻥ ﻧﺎﻡ ﺟﺒﺮﺋﻴﻞ ﻳﺎ ﻣﻴﮑﺎﺋﻴل ﻮﻏﻴﺮﻩ'ﮐﻪ ﻣﺎ ﺑﺮﺣﺴﺐ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ ﺧﻮﺩ ﻭﺗﺄﮐﻴﺪﺍﺕ ﭘﻴﺎﻣﺒﺮ ﻭﺍﻭﻟﻴﺎﻯﺎﻟ= 5260;ﻰ' ﺍﺳﺎﻣﻰ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﻣﻴﮕﻮﺋﻴﻢ.ﻭﻟ&#= 65264; ﻫﺮ ﻗﻮﻣﻰ ﻭ ﻭﻟ= ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﺩﻳﮕﺮ ﺍﺳﺎﻣﻰ ﻣﺤﻠّﻰ ﻭﺗﺎﺭﻳﺨﻰ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﻧﺪ. ﻣﺎﻧﻨ&= #65194; ﺍﻣﺸﺎﺳﭙﻨﺪﺍ= 5253; ﺯﺭﺩﺷﺘﻰ.ﻭ ﻳﺎﺩﻳﮕﺮ ﺍﺳﺎﻣﻰ ﻭﺃﻏﻠﺐ ﻧﺎ ﻣﻔﻬﻮﻡ ﻣﺎ' ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﻗﺪﻳﻤﺘﺮ.ﭼﻮﻥ &= #65165;ﺳﺎﻣﻰ ﺭﺍﻳﺞ ﻫﻨﺪﻭﺍ&#= 65253; ﻭ ﻣﻴﺘﺮﺍﺋﻴﺰﻡ ﻭ ﺑﻮﺩﺍﺋﻴﺴﻢ .= <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺻﻄﻠﺎﺣﺎﺕ ﺗﻮﺭﺍﺕ ﻭ ﺍﻧﺠﻴﻞ ﺑﻴﺸﺘﺮ ﺩﺭ ﺑﻴﻦ ﺍﻋﺮﺍﺏ ﺭﺍﻳﺞ ﺑﻮﺩ.ﮐﻪ ﻣﺤﻤﺪ ﻭﻗﺮﻳﺶ ﻧﻴﺰ ﺑﺂﻧﻬﺎ ﺁﺷﻨﺎﺋﻰ ﺩﺍﺷﺘﻨﺪ.ﻭﮔﺎ&#= 65259;ﻰ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎ ﮐ= ﻤﻰ ﺗﻐﻴﻴﺮ ﺩﺭ ﺗﻠﻔّﻆ ﺑﮑﺎﺭ ﻣﻴﺒﺮﺩﻧﺪ.ﮐﻪ ﺩﺭ ﺗﺼﻮﻑﺍﻳﺮﺍﻧ= 5264; ﻧﻴﺰ ﻭﺍﺭﺩ ﮔﺮ&= #65193;ﻳﺪ.ﻗﺮﻳﺶ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ﺑﺎ ﻓﺮﻫﻨﮓ ﺯﺭﺩﺷ&#= 65176;ﻰ'ﮐﻪ ﺯﻧﺪﺍﻭﺳﺘﺎ'ﮐ&#= 65258; ﻣﺰﺍﻣﻴﺮ ﻣﻴﮕﻔﺘﻨﺪ'ﻣﻬ&#= 65166;ﺟﺮﺍﻥﻔﺮﺍﺭʌ= 63; ﺍﺯ ﺍﻳﺮﺍﻥ ﺳﺎﺳﺎﻧﻰ ﺑﻮﺩﻧﺪ.ﮐﻪ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﻧﻴﺰ ﻣﻴﺮﻓﺘﻨ&#= 65194;.ﻭﮔﺮﻭﻫﻰ ﺑﻴﻤﻦ ﮐﻪ ﺍﻳﺮﺍﻧﻰ ﻓﺮﺍﻭﺍﻥ ﺩﺍﺷ&#= 65174;' ﻭﻣﺴﺘﻌﻤﺮﻩ ﺍ&#= 65267;ﺮﺍﻧﻰ ﺑﻮﺩ'ﺑﺎﺯ ﮔﺮﻭ&= #65259;ﻰ ﺍﺯ ﺁﻧﻬﺎ ﺑﻨﺎﻡ(ﺟﺮﻫﻮﻡ)&= #65267;ﺎ ﻗﺮّﻩ ﮔﻴﺮﺍﻥ ﻫﻮﻡ ﮐﻨﻨﺪﻩ' ﺑﻤﮑﻪ ﺑﻌﻨﻮﺍﻥ ﻧﻘﻄ&#= 65258; ﺑﺪ ﺁﺏ ﻭﻫﻮﺍﻯ'ﻗﺮﺍﺭ&#= 64404;ﺎﻩ ﭼﻨﺪ ﺳﺎﻟﻚ ﮐﻨ&= #65166;ﺭ ﭼﺸﻤﻪ ﺁﺏ ﺯﻣﺰﻡ'ﺯﻣﺰﻣﻪ ﮐﻨﺎﻥ ﺑﻘﻮﻝ ﺍﻋﺮﺍﺏ ﻣﻴﺒﻮﺩﻧﺪ. ﮐﻪ ﺑﺎﺯﻫﻢ ﻗﺸﺮﻯ ﮔﺮﻯ ﻭﻣﺬﺍﻫﺐ ﻫﺮ ﺁﺧﻮﻧﺪﻯ ﻣﺘﻔﺮﻕ ﺷﺪﻧﺪ. = ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ ﺳﺎﻟﻚ ﺭﺍ(ﻫﺎﺷﻤﻰ ﻳﺎ ﺍﺯ ﺑﻨﻰ ﻫﺎﺷﻢ)ﻣﻴﮕﻔﺘ&#= 65256;ﺪ' ﮐﻪ(ﻫَﺸﻢ)ﺟﺎﻥ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 193;ﺭ ﺳﻠﻮﻙ ﺍﻧﺠﺎﻡ ﻣﻴﺪﺍﺩﻧﺪ.ﻭ ﺑﻘﻴﻪ ﻗﺮﻳﺶ ﮐﻪ ﺑﻤﺮﻭﺭ ﺯﻳ&= #65166;ﺩ ﺷﺪﻧﺪ'ﻫﻤﮕﻰ ﺁ&= #65255;ﺎﻥ(<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>(<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﻨﻰ ﺍﻣﻴّﻪ) ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﺪﻧﺪ'ﮐﻪ ﻣﺪﻋﻰ ﮐﺎﺫﺏ ﺍ&= #65261;ﻡ ﻭ ﺍﻣّﻰ ﺷﺪﻥ ﺑﻮﺩﻧﺪ. ﮐﻪ ﺃﺑﻮﺳﻔﻴﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﭘﻴﺎ&= #65251;ﺒﺮ ﻗﺪﺭﺗﻤﻨﺪﺗﺮ= 5267;ﻦ'ﻭ ﺣﺘﻰ ﻇﺎﻫﺮﺍ ﻋﺒﺪ ﺍﻟﻤﻄّﻠ= 5168; ﻭ ﺃﺑﻮ ﻃﺎﻟﺐ ﺭﻫﺒﺮﺍﻥ ﺳﻠﻮﮐﻰ ﺯﺭﺩﺷﺘﻰ ﻗﺮﻳ&#= 65206; ﺑﻮﺩﻩﺍﻧﺪ. ﮐﻪ = ﺗﻐﻴﻴﺮ ﺍﺣﻮﺍﻝ ﺑﻌﺪﻯ &= #65251;ﺤﻤﺪ ﺳﺎﻟﻚ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻴﮑﺮﺩﻧﺪ.ﮔﺮ&#= 64380;ﻪ ﺧﻮﺩ ﻫﻨﻮﺯ ﺑﺮ&= #65261;ﺡ ﺍﻟﻘﺪس ﻧﺮﺳﻴ= 5194;ﻩ ﺑﻮﺩﻧﺪ. <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺳﺎﻟﮑﺎﻥ ﻫﺮﭼﻪ ﺑﺎﻳﺪ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﺭؤﻳ&#= 65166; ﻣﻰ ﺑﻴﻨﻨﺪ' ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﺗﻔﺴﻴﺮﭘﻴﺮ ﮐﺎﻣﻞ ﺯﻧﺪﻩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ.ﻭﻫﻤﺎﻥ ﺷﻬﻮﺩﻫﺎ ﺭﺍ ﺩﺭ ﺗﻮﺳّﻠﺎﺕ ﻋﺒﺎﺩﻯ ﺑﻌﺪﻯ &= #65191;ﻮﺩ ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨ&#= 65194; ﻭﺑﺎﻭﺭ ﮐﻨﻨﺪ</= span><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>'<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 175;ﺎ ﮔﺮﻓﺘﺎﺭ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺗﻔﺴﻴﺮﺍﺕ'ﻭ ﺣﺘﻰ ﺗﻔﺎﻭﺕ ﺍﺳﺎﻣﻰ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻧﺸﻮﻧﺪ.ﮐﻪ ﻣثلا ﻳﻚ ﮐﺎﻣA= 246; ﺯﺭﺩﺷﺘﻰ ﻳﺎ ﻳﻬﻮﺩﻯ ﺩﺭ ﺃﺻﻞ ﺯﺭﺩﺷﺘﻰ'&= #65261; ﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴﺤﻰ ﺷﻬﻮﺩ&#= 65259;ﺎﻯ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ ﺭﺍ'ﺩﺭ = ﻫﻤﺎﻥ ﺍﺳﺎﻣﻰ ﺧﻮﺩﺷﺎﻥ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺩ&= #65197;ﺳﺖ ﺑﺪﺍﻧﻨﺪ.ﻭ ﺳﺎﻟﻚ ﺍﺯ ﻧﻈﺮ ﭘﻴﺮ ﻭﺷﻬﻮﺩ ﺁﺧﺮ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﺤﺮﻭ= 5249; ﻣﻴﮕﺮﺩﺩ.ﮔﻮﺋ&#= 65264; ﺩﻳﻦ ﺳﻠﻮﮐﻰ ﻋﻮﺽ ﮐﺮﺩﻩ'ﮐﻪ ﻭﺍﺟﺐ ﺍﻟﻘﺘﻞ ﺁﺧﻮﻧﺪﻫﺎ ﻣﻴﺸﻮﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ(ﻃﺮﺩ ﺳﺎﻟﻚ)ﺧﻄﺎﮐﺎ&#= 65197; ﻫﻤﺎﻥ ﻋﻤﻠﺎ(ﻗ&= #65176;ل ﺴﺎﻟﻚ) ﺍﺳﺖ' ﮐﻪ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﻣﻴﺮﻭﺩ. ﺗﺎ ﮐﺸﺘﻪ ﻫﻤﺪﻳﮕﺮ ﻳﺎ ﺩﺭﻳﺪﻩ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺩﻳﮕﺮ ﮔﺮﺩﻧﺪ.&= #65261; ﺗﻤﺎﻡ ﺍﻧﺴﺎﻧﻬﺎ'ﻣﺘ&#= 65236;ﺎﻭﺕ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﻭﺍﻟﻬﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﺣﺘﻰ ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎﻥ ﺍﻭﻟ&#= 65268;ا ﺣﺘﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻣﻬﺪﻭﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﮐﻪ = <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۵۵ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭﺟﻬﺎﻥ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ.ﮔﺮﭼ&#= 65258; ﺩﻧﺒﺎﻟﻪ ﺗﮑﺎﻣﻞ ﺟﺴﻤﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.ﺑﺎﺯ ﺑﺎﻫﻢ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺭﻭﺣﻰ ﺩﺭ ﻋﻘﻞ ﻭ ﺻﻔﺎﺕ ﻭﻣﻘﺪ&= #65165;ﺭ ﺁﻟﻮﺩﮔﻰ ﻫﺎ ﻭﺫﺧﻴﺮﻩ ﻫﺎﻯ ﺁﺧﺮ<span lang=3DAR-SA style=3D'mso-ascii-font-f= amily: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺕ ﺑﺎﻫﻢ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺷﻬﻮﺩ ﺷﺸﻢ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﺷﺮﻁ ﻟ&= #65166;ﺯﻣﻰ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﻳﻚ ﺭﻭﺡ ﺩﺭﺟﻬﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺃﺑﺪ ﺍﻳﻦ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭﺗﺠﻠّ= 5268;ﺎﺕ ﺭﺏّ ﺍﻟﻨﻮﻋﻬ= 5166;ﻯ ﺑﺎﻟﺎﺗﺮ ﺗﺎ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﺍﮔﺮ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺭﻭﺣﻰ ﺑﺄﺑﺪﻳﺖ ﺑﻰ ﻧ&= #65260;ﺎﻳﺖ ﺑﺮﺳﺪ. ﻭﻳﺎ ﺑﻨ= ﻮﺭ ﺍﻟﺄﻧﻮﺭ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺷﻬﻮﺩ ﻣ&#= 65220;ﻠﻖ ﺍﻟﻠﻪ ﻣﻮﻓﻖ ﮔﺮﺩﺩ.ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺍﻭﺭﺍ &= #65255;ﻴﺰ ﺑﺪﺳﺖ ﺁﻭﺭﺩ.<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻓﺮﺷﺘﮕﺎﻥ ﻋﺮﺵ ﺭﺍ ﺩﻳﺪﻥ = ﺩﺭ ﺭؤﻳﺎ'ﺑﺰﺭﮔﻰ ﺟﺴﺘﻦ ﺷﺎﻫﺪ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.ﻭﮐ&#= 65204;ﻰ ﺷﻬﻴﺪ ﺍﺳﺖ'ﻭﻗﺘﻰ ﺑﺸﻬﺎﺩﺕ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ'ﺑﺸﻬﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ.ﻭﭼﻮﻥ ﺣﺴﻴﻦ ﺯﻧﺪﻩﺍ&#= 65263;'ﺍﺯ ﭘﻨﺞ ﺗﻦ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ'ﺷﻬﻴﺪ ﺷﺎﻫﺪ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪﺣﺞ ﺃﮐﺒﺮ ﺧﻮﺩﺭﺍ &= #65169;ﮕﻔﺘﻪ ﭘﻴﺎﻣﺒﺮ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ.ﻭ ﻳﻚ ﺭﻭﺡ= ﺑﺸﺮﻯ ﺑﺎ ﻓﺮﺍﻭﺍﻥ ﺗﻮﻟﺪﺍﺕ'ﻫﺮﻳ&#= 65242; ﺑﻬﺘﺮ ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺎﻳﺪ ﺑﺘﺮﺗﻴﺐ ﻫﺮﺑﺎﺭ ﺗﻮﻟﺪﻯ ﺑﻴﮑﻰ &= #65165;ﺯﺗﺠﻠﻴّﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ.ﻳﻚ ﺑﺎﺭ ﻭﻟﺎﻳﺖ ﺁﺩﻡ ﮐﻴﻮﻣﺮﺵ'&= #65261;ﻳﺎ ﻣﻴﺘﺮﺍﻯ ﻧﻮﺡ'ﻭ ﻳﺎ ﺑﻮﺩﺍ ﻭ ﻳﻚ ﺑﺎ= ﺭ ﻧﻴﺰ ﺑﺎ ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷﺖ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﺳﭙﺶ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺩﺭ ﻋﻘﻞ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ' ﺁﻧﮕﺎﻩ ﺩﺭ ﺗﻮﻟﺪ ﺑﺎﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ ﭘس ﺍﺯ ﺗ&= #65184;ﺪﻳﺪ ﺗﻤﺎﻡ ﺁﻥ ﭘﻨﺞ = ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ'ﮐﻪ ﻧﺎﻡ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺍ ﺩﺍ= ﺭﻧﺪ' ﻣﻴﺘﻮﺍﻥ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ'ﮐﻪ ﻣﻬﺪﻯ ﻤﻮﻋﻮﺩ ﮐﺎﺷﻒ ﺁﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭﺍﺣﺘﻤﺎ&#= 65247;ﺎ ﺷﺎﻫﺪ ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﭼﻨﺪﺳﺎﻟﻚ ﺧﻮﺩ ﺑﺨﻠﻖ ﺑﺎﺯﻣﻴﮕﺮﺩﺩ' ﻭﺗﺎﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ ﻣﻘﺎﻡ &= #65187;ﺴﻴﻨﻰ ﻭﺣﺘﻰ ﻫﺮ ﭘﻨﺞ ﻣﻘﺎﻡ ﺁﻝ ﻋﺒﺎ ﺭﺍﺑﺮﺍﻯ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺧﻮﺩ ﺩﺍﺭﺩ.<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺍﺯ ﻃﺒ&= #65240;ﺎﺕ ﺃﻧﺒﻴﺎ ﻣﻴﮕﻮﻳﺪ'ﻧﺨﺴ&#= 65174; ﺍﻧﺒﻴﺎﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ'&= #65261; ﺳﭙس ﺭﺳﻮﻟﺎﻥ ﮐﺎﻣﻠﺎﻥ ﺍﺭﺳﺎﻟﻰ ﺑﺨﻠﻖ'ﺑﺎﻫﺮ ﻭﻟﺎﻳﺖﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺑﺎﺷﻨﺪ. ﻭ ﺳﻮﻡ ﻧﺒﻰ ﻣﺮﺳﻞ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻥ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﮐﻪ ﺍﮔﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﮐﺎﺷﻒ &= #65255;ﻮﺭ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺗﺎﺯﻩﺍﻯ ﻧﻴﺴﺘﻨﺪ'ﻭﻟﻰ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻟﺎﺕ ﺍﻟﻬﻰ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﻭ ﻫﻤﮕﻰ ﺭﺳﻮﻟﺎ&#= 65253; ﺍﺭﺳﺎﻝ ﻭ ﺍﻧﺒﻴﺎﻯ ﺩﺍﺭﺍﻯ ﺍﻣﮑﺎﻥ ﺗﻨﺒّ= 608;ء ﻭﺧﺒﺮ ﮔﻴﺮﻯ ﺍﻟﻬﺎﻣﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﻨﺪ.ﻭ ﻣﻔﻬﻮﻡ ﺟﺒﺮﺋ&#= 65268;ﻞ ﻳﺎ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺭﻭﺡ ﺍﻟﻘﺪس 'ﻭﻳﺎ ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ &= #65239;ﺎﺋﻢ ﺭﺍ ﻧﺪﺍﺭﻧﺪ' ﺩ= ﺭ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﺑﺎﻓﺼﻞ ﻭﻋﻘﻞ ﺑﻬﺘﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ.ﺍﮔﺮ ﺁﻧ&= #64405;ﺎﻩ ﭼﻮﻥ ﺗﻤﺎﻡ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﻣﺴﺘﻌﺪ' ﮐﻪ ﺍﮐﻨﻮﻥ ﺍﻃﺮﺍﻑ ﺧﻮﺩ ﻓ&= #65198;ﺍﻭﺍﻥ ﻣﻰ ﺑﻴﻨﻴﻢ'ﻧﺨﻮﺍ&#= 65259;ﻨﺪ ﮐﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮐﻨﻨﺪ' ﻭﻧﺨﻮﺍﻫﻨﺪ ﺍﺯ ﺑﻬﺸﺖ ﻣﻮﻋﻮﺩ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﮐﻪ ﺍﮐﻨﻮﻥ ﺩﺭ ﺁﻥ ﻫﺴﺘﻨﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺠﺎﻯ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘﺮ' ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺻﺮﻑ ﻟﺬﺗ&= #65260;ﺎﻯ ﺟﺴﻤﻰ ﻭﺟﻨﺴﻰ ﻭﻣﻌﻨﻮﻳّﺎﺕ ﮐﻨﻨﺪ' ﻭﻣﺤﺮﻭﻡ ﺍﺯ ﻟ&= #65196;ﺗﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭﺗﺠﻠﻴّﺎﺕ ﻭ ﻣﻌﻘﻮﻟﺎﺕ ﺍﻟﻬﺎﻣﻰ ﻣﻴﻨﻮﻯ ﻭﺍﻟﻬﻰ ﺷﻮﻧﺪ' ﭘس ﺩﻭﭼﺎﺭ ﮐﺎ&#= 65197;ﻣﺎﻫﺎ ﻭﻣﺤﺮﻭﻣﻴّﺖ ﺍﺯ ﺗﻤﺎﻡ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65203;ﻠﻮﮐﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩ ﻣﻴﮕﺮﺩﻧﺪ.ﻭ ﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺩﺭ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺍﮔﺮ ﺑﻮﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ' ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﻧﺮﺳﺎ&#= 65255;ﻨﺪ' ﺗﻤﺎﻡ ﮐﻤﺎﻟﺎ&#= 65173; ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﻣﺮﻭﺯ ﺧﻮﺩﺭ&#= 65165; ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ.ﻭﺗﮑ&#= 65198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻣ&= #65204;ﻴﺤﻴﺎﻥ ﺑﮑﺎﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ'ﺑﺎ ﺷﻬﻮﺭ ﻋﺮﺵ ﻣﺼﻄﻔﻮﻯ ﺍﺻﻄﻠﺎﺣﺎ ﭘﺪ&#= 65197; ﺁﺳﻤﺎﻧﻰ ﻣﺴﻴﺢ ﻧﺎﻡ ﺭﺳﻮﻝ ﻭ ﺭﺳﻮﻟﺎﻥ ﻣﻰ ﮔ&= #65262;ﻳﻨﺪ.ﻭ ﻣﺤﻤﺪ ﺁﻧﺎﻥ ﺭﺍ(ﺍﻣﺎﻡ ﺍﻣّﻰ)ﺷﺪﻩ ﻣﻴﺨﻮﺍﻧﺪ. ﻭ ﺩﻩ ﻫﺎ ﻧﺎﻡ ﺩﻳﮕﺮ'ﮐﻪ ﺩﺭ ﻗﺮﺁﻥ ﻭ ﺍﺣﺎﺩﻳث ﺁﻣﺪ= 5257; ﺍﺳﺖ. ﭼﻪ ﺍﻣﺎﻣﺎﻥ ﺯﻣﺎ&#= 65253; ﺣﺴﻨﻰ'ﮐﻪ ﻳﺎﺯﺩﻩ ﺍﻣﺎﻡ ﺁﺷﮑﺎﺭ ﺑﻮﺩﻧﺪ'ﻭ ﺳﭙس ﻳﮑﻰ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﺣﺴﻴﻨﻰ ﺯﻧﺪﻩ ﺑﺎﻧﺘﺨﺎﺏ ﺧﺪﺍﻭﻧﺪ'ﺍﻣﺎ&#= 65249; ﺯﻣﺎﻥ ﺣﺴﻨﻰ ﺳ&= #65166;ﻟﻚ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺧﻮﺩﺭﺍ ﺑﺎﻳﻦ ﻣﻘﺎﻡ ﺑﮑﺴﻰ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 251;ﻌﺮﻓﻰ ﻧﻤﻴﮑﻨﺪ ﻭ ﻫﻤﻴﺸﻪﻏﺎﻳﺐ= 5259;ﺴﺘﻨﺪ.ﻭﻫﻤﮕʌ= 64; ﺩﺭ ﻧﺎﻡ ﺳﻤﺒﻮ&= #65247;ﻴﻚ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﻏﺎﻳﺐ ﺣﺠّﺖ ﺑﻦ ﺍﻟﺤﺴﻦ ﺧﻮ&= #65165;ﻧﺪﻩ ﻣﻴﺸﻮﻧﺪ. ﻭ ﻫﻤﻴﺸﻪ <span lang=3DFA style=3D'ms= o-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>۳۱۳ ﮐﺎﻣﻠﻰ ﻭﺍﻣﺎﻡ ﺍﻣّﻰ ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65193;ﺭ ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ. ﭼﻮﻥ ﻳﮑﻰ ﻭﻓﺎﺕ ﮐﻨﺪ ﺳﺎﻟﻚ ﮐﺎﻣﻠﻰ ﺟﺎﻯ ﺍﻭﺭﺍ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ. ﮔﺮﭼﻪ ﺗﻌﺪﺍﺩ ۳۱۳ ﺷﻤﺎﺭﻩﺍʌ= 63; ﺳﻤﺒﻮﻟﻴﻚ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭﺧﺪ<span lang=3DAR-SA style=3D'mso-ascii-font-f= amily: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻭﻧﺪ ﺍ&#= 65199; ﺑﻴﻦ ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۳۱۳ ﮔﺎﻧﻪ'ﮐﻪ ﻫﻤﮕﻰ ﻗﺒﻠﺎ ﻣﻮﺭﺩ ﺍﺻﻄﻔﺎﻯ ﺍﻟﻬﻰ ﺑﻮﺩﻧﺪ'ﻭ ﺗﺼﻔﻴﻪ ﮐﺎﻓﻰ ﺩﺍﺷﺘﻨﺪ'ﻭ ﺑﺼﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ ﺪﺭ ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﺭﺳﻴﺪﻩ ﺑﻮﺩﻧﺪ' ﻭ ﺑﺎ ﻣﺸﻴﺖ ﺍﻟﻬﻰ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65176;ﻨﺪ' ﺁﻧﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ ﻳﮑﻰ ﺍﺯ ﺁﻧﺎﻥ ﮐﻪ ﮐ= ﺎﻣﻠﺘﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ ﺍﺧﺘﻴﺎﺭ ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ ﺧﻴﺮ ﻭﮐﻤﺎﻝ ﺑﻴﺸﺮ ﺩﺍﺭﻧﺪ. = ﻭﺁﻧﭽ<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 258; ﻫﻤﻪ ﺧﻮﺑﺎﻥ ﺩﺍﺭﻧﺪ ﻭﻯ ﺑﺘﻨﻬﺎﺋﻰ ﺩﺍﺭﺩ'ﻫﻤﻪﮐﺮ&#= 65165;ﻣﺎﺕ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭﺷﻬﻮﺩ ﺩﻭﻡ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺧﻠﺎﻓﺖ ﺳﻴﺎﺳﻰ ﭘﻴﺎﻣﺒﺮ ﮐﻪ ﺃﺑﻮﺑﮑﺮ ﺩﺍﺷ&#= 65174;'ﺭﺑﻄﻰ ﺑﺨﻠﺎﻓﺖ ﺳﻠﻮ&#= 64400;ﻰ ﻣﺤﻤﺪ ﻧﺪﺍﺭﺩ. = ﮐﻪ ﺩﺭ ﺣﺪﻳث ﻏﺪﻳﺮ ﺧﻢ ﭘﻴﺎﻣﺒﺮ ﻋﻠی= 617; ﺮﺍ ﺟﺎﻧﺸﻴﻦ ﺳ&= #65248;ﻮﮐﻰ ﺧﻮﺩ ﻧﻤﻮﺩ. ﻭ ﻧﻪ ﺁﻧﭽﻪ ﺷﻴﻌﻴﺎﻥ ﻋﻠﻰ' ﻭ ﺣﺘﻰ ﺩﻳﮕﺮ ﮔﺮﻭﻫﻬﺎﻯ ﻏﻴﺮ ﻣﺴﻠﻤﺎﻥ گفتند'ﮐﻪ ﺍﺯ ﺑﻐﺾ ﻭ ﻏﻀﺐ ﺍﺯ ﻣﻌﺎﻭﻳﻪ ﻭ ﺧﻠﻔﺎﻯ ﺍﻣﻮﻯ ﻭ ﺳﭙس ﻋﺒّﺎﺳ= 5264; ﻭ ﻋﺸﻤﺎﻧﻰ ﺭﺍ ﺩﺍﺷﺘﻨﺪ. ﺍﺩﻋﺎﻯ ﺣﻖ ﻋﻠ&= #65264;ّ ﺑﺮﺍﻯ ﺣﮑﻮﻣﺖ ﺑﺮﺟﻬﺎﻥ اﺳﻠﺎﻡ ﺩﺍﺷﺘﻨﺪ'ﮐﻪﺩ&#= 65267;ﮕﺮ ﺍﻣﺎم اﻟﻬﻰ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ'&= #65165;ﮔﺮ ﮐﻪ ﭼﻨﻴﻦ ﺣﻖ ﺭ= ﻳﺎﺳﺖ ﺳﻴﺎﺳﻰ ﺩﺍﺷﺘﻪﺑﺎﺷﺪ. ﭘس ﺁﺧﻮﻧﺪﻫﺎ ﺑﺨﺼﻮﺹ ﺷﻌﻴﺎﻥ' ﺧﻮﺩﺭ&= #65165; ﺭﻫﺒﺮ ﺳﻴﺎﺳﻰ ﺑﺤﻖ ﻣﻴﺸﻨﺎﺳﻨﺪ' ﮐﻪ ﻧﺎﻡ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﻟﺎﻳﺖ &#= 65235;ﻘﻴﻪ ﺑﺂﻥ ﻣﻴﺪﻫﻨﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻧﻪ ﺍﻧﺘﺼﺎﺏ ﺍﻟﻬ&#= 65264; ﺩﺍﺭﻧﺪ' ﻭﻧﻪ ﻭﺍﻗﻌﺎ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﺑﻠﮑﻪ ﺍﺑﻠﻴﺴﺎﻥ ﺩﺭ ﻟﺒﺎس ﻭﺗﻠﺒی= 87; ﺍﺑﻠﻴس ﻭ ﺍﻧﺒﻠﻴﺴﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﮐ= ﻪ ﭘﻴﺎﻣﺒﺮ ﺁﻧﺎﻥ ﺭﺍ ﺷﻴﻄﺎﻥ ﺑﺰﺭﮒ ﺧﻮﺍﻧﺪﻩ' ﻭﻧﻪ ﺍﻣﺮﻳﮑﺎ ﻭ ﺩﻳﮕﺮﺍﻥ . ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺧﻠﻔﺎﻯ ﭘﻴﺎﻣ&#= 65170;ﺮ ﻭﺧﺪﺍﻭﻧﺪ'ﺑﺮ&#= 65165;ﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ ﻫﺮﻳﻚ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ'&= #65239;ﺎﺋﻢ ﺁﻝ ﻣﺤﻤﺪ ﻳﺎ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #65175;ﺠﺴّﺪ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ'ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ ﺁﻳﺖ ﺍﻟﻠﻪ ﻭ ﻧﻮﺭ ﻭ ﻋﻠﺎﻣﺘﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﮑﺎﻥ ﻫﺴﺘﻨﺪ.ﻭﺁﺧﻮ&#= 65255;ﺪﻫﺎ ﺩﺭﻭﺍﻗﻊ ﺁﻓﺖ ﺍﻟﻠﻪ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺗﻨﻬﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ(ﺁﻳﺪ)ﻫﺎ&= #65263; ﺍﻟﻬﻰ ﻭﺍﺭﺳﺎﻟﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ. ﺷﻴﻌﻪ ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺭﺿﺎ' ﺗﻨﻬﺎ ﮐﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ' ﮐﻪ ﺑﺸﻌﺎﻉ ﺍﻧﻮﺍﺭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺳﻴﺪﻩﺑﺎﺷﻨ= 5194;' ﻭ ﺳﻨّﻴﺎﻥ ﻧﻴﺰ ﺗﻨﻬﺎ ﻣﺴ&= #65248;ﻤﺎﻧﺎﻧﻰ ﻫﺴﺘﻨﺪ' ﮐﻪ ﺳﻨّﺖ ﭘﻴﺎﻣﺒ= 5198;'ﻳﻌﻨﻰ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺑﺎﺷﻨﺪ.ﻭﻋﻤﻠ&#= 65166; ﻫﻤﺎﻥ ﺳﻨّﻴﺎ= 5253; ﻭ ﺷﻴﻌﻴﺎﻥ ﻭﺍﻗﻌﻰ'ﻳﮑﺠﺎ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﮐﻪ ﭼﻮﻥ ﺍﺻﻄﻠﺎﺡ ﻣﺴﻴﺤﻴﺎﻥ ﺳﻨﺖ ﻭ ﻣﻘﺪس ﺷ&= #65194;ﻩ'ﻭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 235;ﺮﺳﺘﺎﺩﻩ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﻨﺪ. ﻭ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ= 5262;ﺑﺪﻭﻥ ﺍﺳﺘثنا ﻗﺎﺋʌ= 46; ﺷﺪﻥ' ﻫﻤﮕﻰ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65187;ﺘﻤﻰ ﺑﻨﺴﺦ ﻭﻣﺴﺨﻬﺎﻯ ﺟﻬﻨّﻤﻰ ﻫﺴﺘﻨﺪ.ﻣﮕﺮ ﻧﺘﻮﺍﻧﺴﺘﻪﺑ= 5166;ﺷﻨﺪ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﮐﻨﻨﺪ. ﻭﺗﻮﻟﺪﺍﺕ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭﻧﺪ'ﺗﺎ ﺑﻌﻘﻞ ﮐﺎﻓﻰ ﻭﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﺑﻘﻮﻝ &= #65191;ﺪﺍﻭﻧﺪ ﺩﺭﻗﺮﺁﻥ' ﺑﮕﻔﺘﻪ ﻣﺤﻤﺪ(ﻟﻮﻟﺎ ﺩﻓﻊ ﺍﻟﻨﺎس ﺑﻌﻀﻬﻢ ﺒﻌﺾ 'ﻟ= ﻔﺪﺳﺖ ﺍﻟﺄﺭﺽ) ﺍﮔﺮ ﻣﺎ ﻧﺎس ﻳﺎ ﻣﺮﺩﻡ ﻭﻧﺎﺳﻴﺎﻥ ﻋﻬﺪﺍﻟﺴﺖ ﺧﻮﺩ ﺍﺯﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺁﻧﺎﻥ ﺭﺍ ﺑﺠﺎﻥ ﻫم ﻨﻴﻨﺪﺍﺯﻳﻢ ﻭﺗﺼﻔﻴﻪ ﻧﻨﻤﺎﺋﻴﻢ' ﮐﻪ ﺩﻧﻴﺎ ﻓﺎﺳﺪ ﻣ&= #65268;ﺸﻮﺩ.ﮐﻪ ﺭﻭﺍﻥ ﺁﻧﺎﻥ ﺑﺎﺯ ﺟﻬﻨّﻤﻰ ﺗﺮ ﻣﻴﮕﺮﺩﺩ.ﭘس ﻣﺮﮒ ﻭﮐﺸﺘﻪ ﺷﺪﻥ ﺁﻧﻬﺎ ﺑﺪﺳﺖ ﻳﮑﺪﻳﮕﺮ ﺑﻨﻔﻊ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ.ﮐﻪ ﻗﻬﻘﺮﺍﺋﻰ ﺗﺮ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﻧﺸﻮﻧﺪ.ﻭ ﺑﺪﻳ&= #65254; ﺗﺮﺗﻴﺐ ﺧﺪﺍﻭ&#= 65255;ﺪ'ﻧﻪ ﺷﺮﻗﻰ ﻣﺪﻋﻰ ﺧ&= #65194;ﺍﺷﻨﺎﺳﻰ ﻭﺧﺮﺍﻓﺎﺗﻰ'ﻭ ﻧﻪ ﻏﺮﺑﻰ ﻣﺪﻋﻰ ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔﻰ'ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪﻩ ﻭﺳﺎﻟﮑ&#= 65166;ﻥ ﻋﺎﻣﻞ ﺑﺎ ﺁﻧﻬﺎ ﺟﻬﺎﻥ ﺭ&= #65165; ﭘﺎﻙ ﺳﺎﺯﻯ ﻣﻴﮑﻨﺪ.ﺗﺎ ﺑﺎﺩﺭﺩﺳﺮ ﮐﻤﺘﺮﻯ ﺑﮑﺎﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯﻧﺪ.ﻭ&#= 65259;ﺮﺩﺭﺩﺳﺮﻯ ﻧﻴﺰ ﺑﺮﺍﻯﺴﺎﻟﮑﺎ= 5253; ﻭﺳﻴﻠﻪ ﻣؤثّž= 5; ﺗﺮﻯ ﺑﺮﺍﻯ ﺗﻤ&= #65198;ﻳﻦ ﺻﺒﻮﺭﻯ ﺁﻧﻬﺎ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺑﻴﺸﺘﺮ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65153;ﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺳﻠﻤﺎﻥ ﻓﺎﺭﺳﻰ ﻋﺎﺭﻑ ﺍﻟﻬﻰ ﺍﻳﺮﺍﻧﻰ ﺍﻟﺄﺻﻞ' ﺑﻬﺘﺮ&= #65267;ﻦ ﺷﺎﮔﺮﺩ ﻣﺤﻤﺪ ﻭﻋﻠﻰّ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﻧﻘﻞ ﻣﻴﮑﻨﺪ'ﮐﻪ ﻫﺮﮐس ﻣﺮﺍ'ﻳﻌ&#= 65256;ﻰ ﻣﺤﻤﺪ ﻭ ﻫﺮ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ ﺭﺍ ﺑﺨﻮﺍﺏ ﺑﺒ&= #65268;ﻨﺪ'ﺣﻖ ﺭﺍﺩﻳﺪﻩ ﺍﺳﺖ. ﺑﺪﺭﺳﺘﻰ ﻣﻘﺎﻣﻰ ﺍﻟﻬﻰ ﺩﻳﺪﻩ'ﻭ ﺭؤﻳﺎ&#= 65263; ﺍﻭ ﺣﻖ ﺍﺳﺖ.ﭼﻮﻥ ﺩﻳﺪﺍﺭ ﻣﺼﻄﻔﻮﻯ ﻳﻌﻨﻰ ﺩﻳﺪﺍﺭ ﺣﺘﻤﻰ ﺑﻌﺪﻯ'ﻭ ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺎ = ﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻗﺎﺋﻢ ﻣﻴﺒﺎﺷﺪ.ﻳﺎ ﺷﻬﻮﺩﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺣﺞ ﻫﺎﻯ ﺑﻘﻮﻝ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺃﺻﻐﺮ'ﻭ ﺩﻳﺪﺍﺭ ﺭﻭح اﻟﻘﺪس ﺣﺞ ﺍﮐﺒﺮ ﺑﻘﻮﻝ ﭘ&= #65268;ﺎﻣﺒﺮ ﺍﺳﺖ.ﻭﺧﻮﺩ ﺑﺮ&= #65165;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺑﺎ= ﻟﺎﺗﺮﻳﻦ ﺩﺭﺟﻪ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺣﻘّﺎﻧA= 268;ّﺖ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺷ= ﻬﻮﺩ ﭘﻨﺠﻢ ﻣﺼﻄﻔﻮﻯ'ﻳﻌﻨ&#= 65264; ﻣﻮﺭﺩ ﺍﺻﻄﻔﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﻮﺩﻩ' ﮐﻪ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺳﺎﻟﻚ ﺑﺎ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮﻯ'ﺁﻣﺎ&#= 65193;ﮔﻰ ﻭﺗﮑﻤﻴﻞ ﺗﺎ ﺷﺮﻁ ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺗ&= #65228;ﻠﻴﻤﺎﺕ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮﻯ ﺗﻤﺮﻳﻨﺎﺕﻣﺮ= 4402; ﺍﺭﺍﺩﻯ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺩﺭ ﺭؤ&= #65267;ﺎﻫﺎ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺷﺎﻳﺴﺘﻪﺭﺍ (ﺗﺰﮐﻴﻪ ﻳﺎ ﺗﺬﮐﻴﻪ ﻭﮐﺎﻧﺪﻳﺪﺍﺗ= 5262;ﺭﻯ) ﻣﻘﺎﻡ ﺭﻭح اﻟﻘﺪس ﺑﺮﺍﻯ ﺭﺏّ ﺭﺣﻤﺎﻥﻤﻴﻨﻤ= 5166;ﻳﺪ.ﮐﻪﺳﺎﻟﮑʌ= 64; ﺭﺍ ﺑﺮﻭح اﻟﻘﺪس ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺮﺳﺎﻧﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﻬﺎ ﺑﺨﻠﻖ ﺑ&= #65166;ﺯ ﻣﻴﮕﺮﺩﻧﺪ. ﺍﮔﺮ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ ﻣﻔﻴﺪ ﻫ&= #65194;ﺍﻳﺖ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.&= #65261;ﻫﺮ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ'&= #65227;ﺎﻗﺒﺖ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. ﻭﻟﻮ ﭘﺶ ﺗﮑﺮﺍ&= #65197; ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺑﺎﺷﺪ. ﮐﻪ ﺍﺭﻭ= ﺍﺡ ﺣﻴﻮﺍﻧﺎﺕ ﻭﮔﻴﺎﻫﺎﻥ'ﻭﺣ&#= 65176;ﻰ ﻫﺮ ﺃﺗﻢ ﻭﺑﺴﻴﺎﺭﻯ ﺍﻧ&#= 65262;ﺍﻉ ﺗﺤﺖ ﺃﺗﻤﻰ ﺃثیرﻯ ﻭﺗﺤﺖ ﺃثیرﻯ ﺑﺴﻴﺎʋ= 97; ﺭﻳﺰﺗﺮ ﺍﺯ ﺃﺗﻤﻬﺎ'ﺯﻣﺎﻧ&#= 65264; ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺟﻤﺎﺩ&#= 65263; ﻭﮔﻴﺎﻫﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ'ﺑﺎﻳﺪ ﺑﺮﻭﺡ ﺍﻟﻘﺪﺵ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ ﺁﻧﻬﺎ ﺭﺍ'ﻭﺣﺘﻰ ﻫﺴﺘﻰ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺳﻠﻤﺎﻥ ﻓﺎﺭﺳﻰ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫﺪ'ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﮔﻔﺖ'&= #65199;ﻳﺮﺍ ﺷﻴﻄﺎﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ'ﻣﺮﺍ ﺩ&= #65197; ﺭؤﻳﺎﻯ ﮐﺴﻰ(ﻣﺘﻤثّل )ﮔﺮﺩﺩ.ﮐﻪ ﮔﻮﺋ= ﻰ ﻣﺤﻤﺪ ﺑﺎﺷﺪ.ﺍﻳﻦ ﺷﻴ&= #65220;ﺎﻥ ﺑﺎﺯ' ﻫﺮ ﺁﺧﻮﻧﺪ ﻭﻫﺮﻏﻴﺮ ﮐﺎﻣﻞ ﺧﺪﺍ ﺷﻨ&= #65166;ﺳﻰ ﺑﺎﻃﻞ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﻣﺤﻤ&#= 65194;ﻯ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ. ﻭﻳﺎﺩﺭ ﺭؤﻳﺎ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻣﻔﺴﺮﺍﻥ ﻣﻌﺒّﺮ ﺧﻮﺍﺏ ﻧﻴﺰ'ﺩﺭﺑﺎﺭﻩ ﺷﻬﻮﺩ ﻣﺼﻄﻔﻮﻯ ﻣﻰ ﮔﻮﻳﻨﺪ'ﺍﮔﺮ ﺻﻮﺭﺕ ﻣﺤﻤﺪ ﺩﺭ ﺭؤﻳﺎ ﻟﺎﻏﺮ ﺃﻧﺪﺍﻡ ﺑﻮﺩ' ﺩﻟﻴﻞ ﺳﺴ= ﺘﻰ ﺍﻳﻤﺎﻥ ﺳﺎﻟﻚ &= #65165;ﺳﺖ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﻭﺭﺍ ﺳﺨﺖ ﻧﺎﺭﺍﺿﻰ ﻭ ﻗﻬﺮ ﻭﺩﺭ ﺣﺎﻝ ﺩﻭﺭ ﺷﺪﻥ ﺑﺎﺷﺪ.ﻭﻫﺮﭼﻪ &= #65251;ﺤﻤﺪ ﺩﺭ ﺭؤﻳﺎ ﺑﺴﺎﻟﻚ ﺑﺪﻫﺪ' ﻋﻠﻢ ﻭﺣﮑﻤﺖ ﺍﺳﺖ. ﺍﮔﺮ ﺟﺎﻣﻪﺍﻯ ﺑﺪﻫﺪ'ﮐﻤﺎﻝ ﺩ&= #65267;ﺎﻧﺖ ﺳﺎﻟﻚ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.ﺯﻳ&#= 65198;ﺍ ﭘﻴﺎﻣﺒﺮ ﺑﻌﺪ ﺍﺯ ﺣﻴﺎﺕ ﺍﻭ'ﮐ= ﻪ ﻧﺎﻡ(ﻣﺒﺸّﺮ)ﻭ&#= 65169;ﺸﺎﺭﺕ ﺩﻫﻨﺪﻩ دﺍﺷﺖ'ﭘس ﺍﺯ ﻭ&#= 65235;ﺎﺗﺶ ﻧﺎﻡ (ﻧﺬﻳﺮ) ﻭ ﺍﻧﺬﺍﺭ ﻭﺍﺧﻄﺎﺭ ﮐﻨﻨﺪﻩ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺗﻤﺎﻡ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺖ ششم ﺩA= 197; ﻃﻮﻝ ﺯﻣﺎﻧﻬﺎﻯ ﺁﻳﻨﺪﻩ'ﻭﺣﺘﻰ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ' ﮐﺎﺷﻒ = ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺻﺎﺣﺐ &= #65261;ﻟﺎﻳﺖ ﻫﻔﺘﻢ ﺍﻟﻬﻰ'ﻫﻤﭽﻨﺎ&#= 65253; ﻣﺮﺯ ﺍﺣﺘﻤﺎﻟﻰ ﺳﺎ&#= 65247;ﻚ ﺑﺸﺮﻯ ﺍﺳﺖ.ﮐﻪ ﺑﺎ ﺩﻳﺪﻥ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ'ﺑﺎﻳ&#= 65194; ﺑﺮﺍﻯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ شرط نجات با شهود قائم ﺍﻃ&= #65166;ﻋﺖ ﮐﻨﺪ. ﺗﺎﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺳﻨﺪ. ﻣﺴﻴﺢ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ'ﮐﺎﺷﻒ &= #65255;ﻮﺭ ﻣﺼﻄﻔﻮﻯ ﺑﺮﺍﻯ ﻧﺨﺴﺘﻴ&#= 65254; ﺑﺎﺭ ﺑﻮﺩ.ﮔﺮﭼﻪ ﻗﺒ&= #65248;ﺎ ﺯﺭﺩﺷﺖ ﻋﺮﺵ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﻳﺎﻓﺖ'ﮐﻪ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65174; ﻭﻣﺤﻤﺪ ﮐﻪ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﮐﺸﻒ ﻧﻤﻮﺩ' ﺧﻮﺩ ﺗﺠﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻣﺼﻄﻔﻮﻯ'ﻭﺩﺭ&#= 65183;ﻪ ﺍﺻﻄﻔﺎی ﺍﻟﻬ= 5264; ﺩﺭ ﺗﺼﻔﻴﻪ ﻋﻤﻴﻖ ﺗﺮ ﻭ ﺑﺮﮔﺰﻳﺪﮔﻰ ﻟ&#= 65166;ﺯﻡ و کافی ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺷﺪ. ﺗﺎ ﻧﻮﺑﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺑﺮﺳﺪ' ﮐﻪ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﻭ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ ﺩﺭﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻭﺁﻏﺎﺯ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺍﺯ ﻟﺤﺎﻅ ﻃﺒﻘﻪ ﺑﻨﺪﻯ اﻟﻬﻰ'ﺧﻮﺩ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﻗﺎﺋم ﺒﺮﺍﻯ ﻨﻮع ﻔﻮق ﺒﺸﺮﻯ ﻣﻴﮕﺮﺩﺩ.ﻭ ﻫﺮ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺟﻬﺎﻧﻰ ﺗﻔﺎﻭﺕ ﺩﺭ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺻﻔﺎﺕ ﻭﺍﺧﻠﺎﻗﻰ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺷﺎﻫﺪﺍﻥ ﺁﻧﻬﺎ ﺑﻬﻤﺎﻥ ﺻﻔﺎﺕ ﻧﻴﺰ ﻣﻴﺮﺳﻨﺪ. ﭼﻮﻥ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗﺐ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭﻧﺪ .<o:p></o:p></spa= n> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﺴﻴﺢ ﺷﻬﻮﺩ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯ ﺍﻭ'ﺑﺼﻮﺭﺕ (ﻧﺠﻢ ﺍﻟثاﻗﺐ)ﺑﻘﻮA= 245; ﻣﺤﻤﺪ ﺩﺭ ﺁﺳﻤﺎﻥ ﺑﻮﺩ. ﮐﻪ ﺍﻳﻨﻚ ﺑﺎﻟﺎﻯ ﺩﺭﺧﺖ &= #64400;ﺮﻳﺴﻤس ﻣﻴﮕﺬﺍﺭﻧﺪ ﻭﺩﺭ ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;' ﺳﺘﺎﺭﻩ ﺩﺭﺧﺸﺎﻥ مقا = 5; مصطفویﭼﻮﻥ ﻳﻚ ﺳﻮﻡ ﻗﺮﺹ ﻣ= ﺎﻩ ﺳﻤﺒﻮﻝ ﺻﻮﺭﺕ ﺭﻭح ﺎﻟﻘﺪس ر= 75; ﺩﺍﺷﺖ' ﮐﻪﺩﺭ ﺍﻓﻖ ﺑﻮﺩ ﻭﻣﺪﺍﻡ ﭼﺸﻤﻚ ﻣﻴﺰﺩ.ﻭ&= #65191;ﻮﺩ ﺭﺍ ﺑﺸﺎﻫﺪ ﺑﺪﺭﻣﻨﻴﺮ ﺭﻭﺡ ﺍﻟﻘﺪس ﺸ&#= 65166;ﻥ مید اد .ﻭ ﺁﺳﻤﺎﻥ ﺩﺭ ﭘﺸﺖ ﻗﺮﺹ ﻣﺎﻩ' ﻓﺮﺍﻭﺍﻥ ﺳﺘﺎ&#= 65197;ﮔﺎﻥ ﺑﺪﻭﻥ ﺷﻌﺎﻉ و ﻣﻨﻈّﻢ ﺑﻮﺩﻧ= 5194;.ﮐﻪ ﺷﺎﻫﺪﺍﻥ ﮔﺬﺷ&#= 65176;ﻪ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍﺯ ﺑﻴﻦ ﮐﺎﻣﻠﺎﻥ ﺑﺸﺮﻯ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﺑﻮﺩﻩﺍﻧﺪ. ﻭ ﺗﻘﺮﻳﺒﺎ ﺗﻤﺎ&#= 65249; ﺁﺳﻤﺎﻥ ﻣﻤﻠﻮ ﺍﺯ ﺍﻳﻦ ﺳﺘﺎﺭ&= #64404;ﺎﻥ ﺑﻮﺩ.ﻭﺯﺭﺩﺷﺘ&#= 65268;ﺎﻥ ﮐﺎﻣﻞ ﻧﻴﺰ'ﻫﻠ&= #65166;ﻝ ﻣﺎﻩ ﺩﺭ ﺑﻄﻦ ﺁﻥ ﺳﺘﺎﺭﻩ ﺳﻤ&= #65170;ﻮﻝ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺴ&#= 1578;ه و مید انند ﮐﻪ= ﭘﻴﺶ ﮔﻮﺋﻰ ﺯﺭﺩﺷﺖ ﻭ ﺷﻬﻮﺩ ﺭؤﻳﺎﺋﻰ ﺯﺭﺩ= 5207;ﺖ ﺑﻮﺩﻩ ﮐﻪ ﻧﺠﻢ ﺍﻟثاﻗﺐ ﻣﺤﻤA= 194;'ﻭ ﻫﻠﺎﻝ ﺳﻤﺒﻮﻝ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 155;ﻭﻟﻴﻪ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺮﺍﻯ ﺁﻧﺎﻥ ﺑﻮﺩﻩ ﻭﻫﺴﺖ. ﻭ= ﺩﺭ ﺍﻓﺴﺎﻧﻪ ﻫﺎﻯ &= #65251;ﺴﻴﺤﻴﺎﻥ ﺍﺳﺖ'ﮐﻪ ﭼﻮﻥ ﻣ= ﺴﻴﺢ ﻣﺘﻮﻟﺪ ﺷﺪ'ﺳﻪ ﭘﺎﺩﺷﺎﻩ ﺍﻳﺮﺍﻧﻰ ﺑﺮﺍﻯ ﺳﻠﺎﻡ ﺑ&= #65252;ﺮﻳﻢ ﻭ ﻣﺴﻴﺢ ﺁﻣﺪﻧﺪ. ﮐﻪ ﮔﻔﺘﻨﺪ ﻣﺎ ﺳﺘﺎﺭﻩ ﻣﺴﻴﺢ ﺭﺍ ﺩﺭ ﺍﺳﻤﺎﻥ ﺩﻳﺪه اﻳﻢ' ﻭ ﺩ&= #65165;ﻧﺴﺘﻴﻢ ﻣﺘﻮﻟﺪ ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﺍﻟﺒﺘﻪ ﻣﺴﻴﺢ ﺩﺭ ﺳﻰ ﺳﺎﻟﮕﻰ ﺗﻮﻟﺪ ﺩﻭﻡ ﻭﺭﺳﺎﻟﺖ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 193;ﺍﺷﺖ.ﻭﮐﺴﻰ ﭘﻴﺎﻣﺒﺮ ﺑﺪﻧﻴﺎ ﻧﻤﻰ ﺁﻳﺪ.ﻣﮕﺮ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻤﻘﺎﻡ ﻧﺒﻮّﺕ.ﻭﺍﻳﻦ ﺳﻪ ﭘﺎﺩﺷﺎﻩ ﺍ&= #65267;ﺮﺍﻧﻰ' ﺳﻪ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ ﺯﺭﺩﺷﺘﻰ ﺑﻮﺩﻩﺍﻧﺪ. ﮔﺮ&= #64380;ﻪ ﺭﻭﺡ ﺯﺭﺩﺷﺖ ﻧﻴﺰ ﺗﻮﻟﺪ ﺑﺠ&= #65260;ﺎﻥ ﺩﺍﺷﺘﻪ'ﺗﺎﺑﺎ ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263; ﻧﻴﺰ ﺑﺮﺳﺪ.ﻭ ﺑﺎﺯ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ &= #1586;ردشت ﺑﺠﻬﺎﻥ'ﺗﻮﻟﺪ ﺑﺮﺗﺮ ﺩﺭ ﺻﻮﺭ&= #65173; ﺍﻣﺎﻡ ﺳﺠّﺎﺩ ﺩﺍﺷﺖ ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭﺳﻴﺪﻩ ﺍﺳﺖ.ﻭمورد شه= ;ود پنجم من مراس= 605; مصطفوی عضو منّا أهل البیت بود که در ولایت هفت= 605; مهدوی سوشیانس سوم زردشت از جمل= 607; پیشتازان سلوکی برای رسیدن بنور ربّ رحمان شه= 608;د هفتم ، و شاید به شهود هشتم عرش ربّ برتر از رحمان برسد. که زردشت استعداد تکا= 05;ل روحی و ذخیره آخرت فراوان داشته وخواه= 83; داشت. وما از زمانهای آینده بموجب قدرت تصوّر و تخیّل نوع بشری خود استفاده مینمائیم که فطعا چنین هم نخواهد بود. همان طور که تصور احتمال= 40; کاملان نوع میمونی، برج= 87;ب عقل خود برای &#= 1606;وع بشری پیش بین= 740; میکنند که چنان هم نبود= 607; است. ﺭﻭﺡ ﻣﺴﻴﺢ ﻧﻴﺰ ﺩﺭ&= #65211;ﻮﺭﺕ ﻣﻮﻟﺎ ﻋﻠﻰّ ﺑ&#= 65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﺷﺪ'ﮐﻪ ﻣﮑﺮﺭﺍ ﻣﺤﻤﺪ ﺍﺯ ﻣﻘﺎﻡ ﻋلی= 617; ﺪﺭ ﺁﺳﻤﺎﻧﻬﺎی شهودی خود ﻣﻴﮕﻮﻳﺪ. ﮐﻪ ﻫﻨﻮﺯﻋﻠﻰّ ﺷﺶ ﺳﺎﻟﻪ ﺑﻮﺩ.ﺯﻳﺮﺍ ﻣﺤﻤﺪ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺧﻮﺩ ﺑﮕﻔﺘﻪ ﺧﻮﺩﺵ' ﺑﺎﮐﻤﻚ ﻣﺴﻴﺢ ﺑﻮﺩ که بنجات و شهود روح القدس موفق شد. ﻭﺩﺭ ʋ= 53;ﺳﻤﺎن های الهی و معراجهای محمد فرشتگا= 06; خدا ﻫﻤﻪ ﺟﺎ نام ﻋﻠﻰّ'ﻳﺎ ﺩﺭ ﻭﺍﻗﻊ نام = 5251;ﺴﻴﺢ' ومقصود سالکان وکامللان زمانهای پیش= 40;ن ولایت چهارم = 585;وح مسیح ﺭﺍ ﻗﺒﻠʋ= 66; ﻣﻴﺸﻨﺎﺧﺘﻨﺪ'&#= 1608;لی هنوز ملائک نام ﻣﺤﻤﺪ ﺭﺍ ﻧﻴﺰ ﻧﻤﻰ ﺷﻨﺎﺧﺘﻨﺪ .ﻭﺍﺭﻭﺍﺡ ﻫﻤﻪ ﺍﻧﺒﻴﺎ ﻭﮐﺎﻣﻠﺎﻥ ﺑﺎﺯ ﺗﻮﻟﺪﻯ ﺑﺮﺗﺮ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺩﺭ ﻫﻨﮕ&= #65166;ﻡ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺩﺭ ﺟﻬﺎﻥ خواهند داشت 'ﮐﻪ <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺍﺗﻔﺎﻕ &= #65191;ﻮﺍﻫﺪ ﺍﻓﺘﺎﺩ' وﻫﻤﮕﻰ ﺑﺎﻳﺪ ﺑﮑﻤﻚ ﻣﻬﺪﻯ ﻧ&= #65262;ﺍﺩﻩ ﺍﻟﻬﻰ ﺁﻧﻬﺎ'ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭربّ النوع فوق بشری ﺭﺣﻤﺎﻥ ﻭﻋﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮﺳﺎﻧﻨﺪ ﮐﻪ &= #65255;ﺎﻣﻰ ﺍﺯ ﺍﻭ ﻧﻤﻴﺪﺍﻧﻴﻢ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>. <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261;ﻫﻤﮕﻰ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻭﺣﺘﻰ ﺃﺗﻢ ﻫﺎ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻢ ﻫﺎ' ﺍﺯ ﺍﻳﻦ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺟﻤﺎﺩﻯ ﻭﮔﻴﺎﻫﻰ ﻭ ﺣﻴ&= #65262;ﺍﻧﻰ ﻭﺑﺸﺮﻯ ﺑﺮﻭﺡ ﺍﻟﻘﺪس ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺭﺑﺎ&#= 65167; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;' ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺳﻨﺪ'تا ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟﻬﻰ ر ا اجرا کرده باشند . ﺗﺎ ﺑﻔﺮﺽ محال ﺩʋ= 97; ﺃﺑﺪﻳﺖ ﻣﻄﻠﻖ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑﺮﺳﻨﺪ .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻃﺮﺡ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺭ&= #1572;ﻳﺎﺋﻰ ﻭ ﺷﻬﻮﺩﻯ ﺭﺍ'ﺑﻤﻨﺎﺳﺒﺖ ﺍﻫﻤﻴّﺖ ﺯﻳﺎﺩ ﺁﻧﻬﺎ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺳﺎﻟﮑﺎﻥ'ﻭ ﺣﺘﻰ ﺑﺮﺍﻯ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻣﻴﮕﻮﻳﻢ.ﮔﺮﭼ&#= 65258; ﺍﺯ ﻣﺤﻞ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ ﺧﻮﺩﻡ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﮐثرﺍ ﺗﻄﺒﻴA= 238; ﺑﺎ ﻧﻈﺮﻳّﺎﺕ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺍﻭﻟﻴﺎ ﻭ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻠﻰ ﺭﺍ ﻧﻴﺰ = ﺩﺍﺷﺘﻪ ﺍﺳﺖ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>. <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺨﺼﻮﺹ ﺑﺎ ﺑﻴﺎﻧﺎﺕ ﻣﺤﻤﺪ ﻭ ﻣﻮﻟﺎ ﻋﻠﻰّ'ﻭ ﻫﺰﺍﺭﺍﻥ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﻳﮕﺮ'ﻭ ﺩﺭ ﺍﺷﻌﺎﺭ ﻭﺑﻴﺎﻧﺎﺕ ﺁﻧﺎﻥ، ﮐﻪ ﺍﻏﻠﺐ ﺑﻄﻮﺭ ﺳﻤﺒﻮﻟﻴﻚ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ مردم ﺧﻮﺩ ﺍﺯ ﺍﻳﻦ ﺍﺣﻮﺍﻝ مورد شهودها= 40; این نویسنده ﮔﻔﺘ&= #65258;ﺍﻧﺪ. ﺯﻳﺮﺍ ﻫﻤﻪ ﻫﺪ&= #65233; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺍﻳﻦ ﺍﺳﺖ' ﮐﻪ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ &#= 65169;ﺄﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ پی ببرد ﻭ ﺑﻰ ﺧﺒﺮ ﻧﻤﺎﻧﺪﻩ ﺑﺎﺷﻨﺪ. ﺁﻧﮕﺎﻩ ﭘس ﺷﻨﺎﺧﺖ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭ&= #1572;ﻳﺎ'ﺁﻧﮕﺎﻩ ﺗﻤﺎﻡ ﮐﺘﺎﺑﻬ&#= 65166;ﻯ ﻣﻘﺪس ﻭ ﻋﺮﻓﺎﻧﻰ ﻭﻏﻴﺮﻩ ﺑﺎﻳﺪ ﺑﺴﺘﻪ ﺷﻮند' ﻭ ﺗﻨﻬﺎ ﮐﺘﺎﺑﭽ&#= 65258; ﮐﻮﭼﻚ ﻭ ﺳﻔﻴﺪ = ﺩﻝ ﻭ ژنتیک روحی ﺫﺍﺕ ﺧﻮﺩﺭﺍ ﺑﺎﺯ ﮐﺮﺩ' ﺗﺎ ﺷﺎﻳﺪ ﺧﺪﺍﻭﻧ&#= 65194; ﭼﻨﺪی ﺍﺯ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﻫﻔﺘﮕﺎﻧﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﺁﻥ ﺑﻨﻮﻳﺴﺪ. ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺗﻨﻬ&#= 65166; ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺭﺍ از &#= 1575;رواح بشری ﻣﻴﭙﺬﻳﺮﺩ ﮐﻪ ﻣﺪﺭﻙ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ اﺳﺖ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﮐﻪ ﻣﻘﺎﻡ ﺣﺴﻨﻰ ﭘﻨﺞ ﺗﻦ ﺯﻧﺪﻩ ﺯﻣﺎﻥ ﺧﻮﺩ' که ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﺮﺍ ﺩﺍﺷﺖ'ﺩﺭﺑﺎﺭ&#= 65257; ﺩﻳﺪﻥ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﺧﻮﺍﺏ' ﻳﻌﻨﻰ ﺩﺭ ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﺻﻮﺭﺕ روح ﻣﺼﻄﻔﻮﻯ ﺑﺮﺍﻯ ﻣؤﻣﻨﺎ= 5253; ﺳﺎﻟﻚ ﺍﻭﻡ ﮐﻨﻨﺪﻩ' ﺩﺭ ﻳﺎﺯﺩﻩ ﺩﺭﺟﻪ ﮔﻔﺘﻪ ﺍﺳﺖ. ﮐﻪ ﺑﺘﺮﺗﻴﺐ ﻋﺒﺎﺭﺗﻨﺪ'ﺍﺯ &= #65193;ﻟﻴﻞ و مدرک (ﺭﺣﻤﺖ) ﮐﻪ ﺧﺎﺹ ﺗﻮﻟﺪ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻳﻚ ﺭﻭﺡ ﺍﺳﺖ. ﻭ درجه و افتخا= 585; ﺩﻳﮕﺮ(ﻧﻌﻤﺖ)ﻣ&= #65268;ﺒﺎﺷﺪ' ﮐﻪ ﺩﺍﺩﻩﺍﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﮐ&= #65166;ﺭﺑﺮﺩ ﺩﻧﻴﻮﻯ ﺍﺳﺖ.ﮐ&= #65258; ﺷﺎﻫﺪ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮﻯ ﺣﺘﻤ&#= 65166; ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺩﺍﺭﺩ. ﻭ ﺍﺣﺘﻤﺎﻟﺎ ﺑﺎ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮﺩﺩ.ﻧﻌﻤﺘﻰ &= #65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﻣﺤﻤﺪ ﺯﻧﺪﻩ ﺑﻮﺩ.ﻭ ﺳﭙس علیّ و ﻫﺮ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #1705;ه ﺧﻮﺩ ﻧﻴﺰ ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ &= #65169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮﻳﺶ میباشند.و ﭘﻴﺎﻣﺒﺮ نیز @= 404;ﻔﺘﻪ ﺑﻮﺩ ﻫﻤﮕﻰ ﺷﻤﺎ ﻣﺤﻤﺪ ﺷﻮﻳﺪ.ﮐﻪ ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻧﺎﻡ ﻣﺤﻤﺪ ﺩﺍﺷﺘﻦ'ﺑﻠﮑﻪ &= #65193;ﺭ ﮐﻤﺎﻝ ﻣﺤﻤﺪﻯﻮﻣﻘﺎ= 5249; ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ( ﻣﺤﻤﺪ'ﺗ= ﺎ ﻭﺳﻴﻠﻪ ﺣﻤﺪ) ﻭ ﺗﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65239;ﺮﺍﺭ ﮔﻴﺮﻧﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﺩﺭﺟﻪ ﺳﻮﻡ ﺭﺍ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺍﺯ ﺭؤﻳﺖ ﺻﻮﺭﺕ ﻣﺤﻤﺪ (ﻋﺰّﺕ) ﻣﻴﺨﻮﺍﻧﺪ. ﮐﻪ عزیزترین و نیرومند تری= 06; ﻣﻘﺎﻡ ﺑﺮﺟﺴﺘ&#= 65258; ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﻦ ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ ﺭﺍﺩﺍﺭﺩ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺮﺗﺮ ﺍﺯ ﻫﺮ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ اولیای مصطفوی ﭘﺎﺩﺷ= ﺎﻫﻰ ﺍﻟﻬﻰ ﺑﺮ ﺩﻟﻬﺎﻯ ﭼﻨﺪ ﺳ&= #65166;ﻟﻚ ﺧﻮﺩ ﺑﻤﻌﺮﻓی ﺨﺪﺍﻭﻧﺪ ﻣﻰ ﻧﻤﺎﻳﺪ. ﻭﺩﺭ ﺩﺭﺟﻪ ﭼﻬﺎﺭﻡ(ﺑﺰﺭﮔ&#= 65264; ﺷﺨﺼﻴّﺖ) ﺷﺎﻫﺪ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ را ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕ&#= 65262;ﻳﺪ. که (این همانی مقام الهی محمد) را د ارد = ﻭ ﭘﻨﺠﻢ ﺩﺭﺟﻪ (ﺩﻭﻟﺖ) ﺍﺳﺖ.ﮐﻪ ﻧﻪ ﺩﻭﻟﺖ ﻭ ﺣﮑ= ﻮﻣﺖ ﺳﻴﺎﺳﻰ ﺑﺮﺍﻯ ﻣﺤﻤﺪ'ﻳﺎ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ. ﺑﻠﮑﻪ ﺩﺭ(ﺗﺪﺍﻭﻝ) ﻭ ﺩﺳﺖ ﺑﺪﺳﺖ ﮐﺮ&= #65193;ﻥ ﺍﻣﺎﻧﺎﺕ ﺷﻬﻮﺩﻯ ﺍﻟﻬﻰ.&= #64400;ﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ دارند که ﺑﺎ ﺗﻌﻠﻴﻢ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ'ﻣﻴﺘﻮﺍﻧ&#= 65256;ﺪ ﺩﺭ ﺑﻮﺩﻥ ﻫﻤّﺖ ﺳﺎﻟﮑﺎ= 5253; ﻭ ﮐﻤﻚ ﺧﺪﺍﻭﻧ&= #65194;' ﺑﻬﻤﺎﻥ ﺗﺠﻠّﻴﺎﺕ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ و پیر الهی ﺧﻮﺩ ﺑﺮﺳﻨﺪ' ﻭ ﺍﻣﺎﻧﺖ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﺷﻬﻮﺩ ﻭ ﺣﮑﻤت هاﻯ ﺍﻟﻬﻰ ﺑﺴﺎﻟﮑﺎﻥ ﻣﻮﻓﻖ ﺧﻮﺩ ﺗﺤﻮﻳﻞ ﻭ ﻣﺪﺍﻭﻟﻪ ﻭﺗﺪﺍﻭﻝ ﮐﻨﻨﺪ.ﮐﻪ ﺁﻧﺎﻥ ﻧﻴﺰ ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌﺪﻯ ﻣﻨﺘﻘﻞ ﻧﻤﺎﻳﻨﺪ ﮐﻪ این ﺩﻭﻟﺘﻰ ﺍﻟﻬﻰ ﺍﺳﺖ و نه جاه طلبی هر آخوند ولایت فقیه ف= 575;سد روان و دشمن پیامبر و خداوند که دو= 604;ت و حکومت دینی &#= 1576;رپا کند و هر ستمی را که بخواهن= 583; بر مرم نماین= 583; و خر سواری کنند.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻭ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺩﺭﺟﻪ ﺷﺸﻢ ﺩﻳﺪﺍﺭ ﺻﻮﺭﺕ &= #65251;ﺼﻄﻔﻮﻯ ﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﮐﻪ ﺩﺭ ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﻣﻴﺒﺎﺷ&#= 65194; ﺩﺭﺟﻪ(ﻇﻔﺮ)ﻣﻴ&= #65192;ﻮﺍﻧﺪ.ﻳﻌﻨﻰ ﺳﺎﻟﻚ ﻣﺪﺭﻙ ﺍ&= #65247;ﻬﻰ ﺩﺍﺭﺩ' ﮐﻪ ﻣﻈﻔﺮ ﻭ ﭘﻴﺮﻭﺯﻯ ﺍﻟﻬﻰ ﺑﺮ ﺩﺷﻤ&= #65254; ﻧﻔس ﺍﻣّﺎﺭﻩ ﻓﻄﺮﺕ ﻭ ﺷﻴﻄﺎﻥ ﺃﻫﺮﻳﻤﻨﻰ ﻃﺒﻴﻌﺖ ﻗﻬﻘﺮﺍ ﺑﺮ ﻭﺟﻬﻨّﻢ گردیده، ﻭﻧﻴﺰ ﭘﻴﺮﻭﺯﻯ ﺑﺮ ﺍﺩﻋﺎﻫﺎﻯ ﻣﺸ&#= 65198;ﮐﺎﻧﻪ ﺗﻤﺎﻣﻰ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻗﺸﺮﻯ ﺩﺭ ﺗﻤﺎﻣﻰ ﻣﺬﺍﻫ&#= 65168;'ﻫﻤﻪ ﺍﺩﻳﺎﻥ یاﻓﺘA= 258; ﺍﺳﺖ. ﮐﻪ ﭘﻴﺮﻭﺯﻯ ﻓﺎﺭ&#= 65203;ﻰ'ﻳﺎ همان ﻓﻮﺯﻋﺮᥴ= 9;ﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 207;ﺪﻩ و فتح و ﭘﻴﺮﻭﺯﻯ'ﺑﻮﺳ&#= 65268;ﻠﻪ ﻗﺮﻳﺶ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ میباشد 'ﮐﻪ ﻓﺮّ ﺍﻟﻬﻰ و فروهر ﻭ ﺗﺎﺝ ʌ= 07;ﺎﻫﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭘﺎﺩﺷﺎﻫﻰ ﺍﻟﻬﻰ ﺑﺮ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭ ﺩﺭ ﺩﺭﺟﻪ ﻫﻔﺘﻢ ﺍﻣﺎﻡ ﺻﺎﺩﻕ(ﺳﻌﺎﺩﺕ)&= #65251;ﻴﺨﻮﺍﻧﺪ'ﮐﻪ سالک کامل شد= 607; ﻋﻴﺪ ﺳﻌﻴﺪ ﻭﺗﻮﻓﻴﻖ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ (ﺟﻤﻌﻪ) ﺷﻬﻮﺩﻯ'ﻭ(ﺟَﻢ) ﺷﺪﻥ ﻭ ﺟﻤﻊ ﮔﺮ= ﺩﻳﺪﻥ و آدینه پایا= 606; اعمال عبادی = 583; ارد و نیز ﻭ حا= لی (ﺻﻤﺪﻳّﺖ) وﺑﻰ ﺧﻮﺩﻯ ﻳﺎﻓﺘﻦ ﺳﺎﻟﻚ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺳﺎﻟﮑﺎﻥ ﻭﻯ ﻫﺴﺘﻨﺪ' ﮐﻪ ﺑﺎﻳﺪ ﺟﺸﻦ ﻋﻴﺪ ﻓﻄﺮ ﻭﻋﻴﺪ ﻗﺮﺑﺎﻥ ﻭ ﻋﻴﺪ ﻧﻮﺭﻭﺯ ﻭ ﺭﻭﺯ ﻳﻠﺪﺍﻯ = ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ ﺟﺸﻦ ﺑﮕﻴﺮﻧﺪ &= #65261; ﺑﻮﻯ ﺗﺒﺮﻳﻚ ﺑ&= #64405;ﻮﻳﻨﺪ.ﻭ ﺑﺎ ﺑﻬﺘﺮﻳﻦ ﺁﺭﺍﻳﺶ ﻟﺒﺎس ﻭ ﻇﺎﻫﺮ ﺧﻮﺩ و ﻣﻌﻄﺮ و ﺑﺎ ﺷﻴﺮﻳﻨﻰ ﻭ ﮔﻞ = ﺑﺪﻳﺪﺍﺭ ﭘﻴﺮ ﺧﻮﺩ ﻣﻴﺮﻭﻧﺪ'ﺗﺎ ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ &= #65169;ﺎﻳﻦ ﺭﻭﺯ ﺧﺠﺴﺘﻪ ﻓﺮّ ﻭ ﺑّﺮ و نجات برا ءت و بی گناهی تزکیه شده ومقام ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ. ﺩﺭﺟﻪ = ﻫﺸﺘﻢ ﺭﺍ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺍﺯ ﺷﺎﻫﺪ ﺻﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ ﻭﻟﺎ&#= 65267;ﺖ ﻣﺤﻤﺪﻯ ﺭﺍ(ﺭﻳﺎﺳﺖ) ﻣﻴﺨﻮﺍﻧﺪ ﮐﻪ ﺭﻳﺎﺳﺖ'ﻳﻌﻨﻰ &= #65193;ﺭ ﺭﺃس ﻣﻘﺎﻡ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻦ ﺍﺳﺖ.ﮐﻪ ﭘﻴﺮ ﺑﺮ ﭼﻨﺪ ﺳﺎﻟﻚ = ﺧﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ ﺍﺯ ﭘﺎﺩﺷﺎﻫﻰ ﻭ ﻓّﺮ ﺍﻟﻬﻰ ﻭ ﻓﺮﻭﻫﺮ ﻭ فرهمندی ﻓﺮّﻫﻪ ﻭ ﻓﺮﺡ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ.ﻭ ﺩﺭﺟﻪ ﻧﻬﻢ ﺭﺍ(ﻗﻮّﺕ) ﻣﻴﮕ&= #65262;ﻳﺪ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 400;ﻪ ﺑﺴﻴﺎﺭﻯ ﻧﻴﺮﻭﻫﺎﻯ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﻭﻟﻰّ ﺍﻟﻬﻰ ﻫﺴﺖ.ﻭ کاملان الهی زنده ﻣﺘﻔﺎﻭ᥵= 3; ﺑﺎﻫﻢ ﺩﺭ ﮐﻴﻔﻴﺖ ﻭﮐﻤﻴّﺖ ﻗﺪﺭ= 5173; هستند. ﮐﻪ ﺩﺭ ﻫﺪﺍﻳﺖ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩ ﺑﮑﺎﺭ می &#= 1711;یرﺩ. ﮐﻪ ﺁﻧﺎﻥ ﺭؤﻳﺎﻯ ﻣﻌﺠﺰﺍﺕ ﭘﻴﺎ&#= 65251;ﺒﺮ ﺧﻮﺩﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻭ ﺑﺎﻟﺄ&= #65191;ﺮﻩ ﺩﺭﺟﻪ ﺩﻫﻢ (ﺧﻴﺮ ﺩﻭ ﺟﻬﺎﻥ) ﺩﺍﺷﺘﻥﻤﻴﮕﻮ= 5267;ﺪ.ﮐﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺑﺮﺍﻯ ﺷﺎﻫﺪ ﺻ&= #65262;ﺭﺕ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 251;ﺼﻄﻔﻮﻯ ﻣﻴﮕﻮﻳﺪ.ﺧﻴﺮ ﻭﮐﻤﺎﻝ ﺩﻭﺟﻬﺎﻥ'ﺑﻬﺸ&#= 65174; ﺍﻭﻝ ﺭﻭﺯﻫﺎ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ' ﻭ ﺑﻬﺸﺖ ﺩﻭﻡ ﺷ= ﺒﻬﺎ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ گر دش ﻣﻠﮑﻮﺗʌ= 64; ﺩﺍﺋﻢ'ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﻃﺒﻴﻌﻰ آر ام و ﺷﻴﺮﻳﻨﻰ'ﺑﺒﻬ&#= 65208;ﺖ ﺳﻮﻡ ﻫﻔﺖ ﻫﺰﺍﺭ ساله ﺩʋ= 97; ﺳﺎﻳﻪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭﻓﺘﻦ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﮐﻴ= ;ﻔﻴّﺖ ﺍﻳﻦ ﺑﻬﺸﺖ ﮐﺴﻰ ﺍﻃﻠﺎﻋﻰ ﻧﺪﺍﺭﺩ ﭼﻬﺎﺭ&#= 65249; ﺑﻬﺸﺖ ﺑﺎﺯﮔﺸﺖ ﺑﺠﻬ&#= 65166;ﻥ، ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭﺳﺎﻝ بع= 83; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻭ ﺗﻤﺪﻥ ﻭ ﺍﺧﻠﺎﻕ ﻭﺻﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﻣﻔﻴﺪ ﺯ&= #65255;ﺪﮔﻰ'ﮐﻪ ﺍﺯ ﺁﻥ ﻧﻴﺰ ﺧﺒ= ﺮﻯ ﻧﺪﺍﺭﻳﻢ ﻭ ﺩﻳ&= #64405;ﺮ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮ'&= #65169;ﺮﺍﻯ ﺍﻣﮑﺎﻥ ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﻫﻔﺘﻢ ﻧﻮﺭ ﺭﺣﻤﺎﻥ'ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻭ&#= 65263;'ﻭ ﺷﻬﻮﺩ ﻫﺸﺘﻢ ﻳ&= #65166; ﺑﻬﺸﺖ ﻫﺸﺘﻢ ﺩﻳﺪﺍﺭ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ.ﻭ ﺩﺭﺟﻪ ﻳﺎﺯﺩﻫ&#= 65250; ﺭﺍ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺩﺭ ﺷﺎﻫﺪﺍﻥ ﺷﻬﻮ&#= 65193; ﭘﻨﺠﻢ ﻣﺼﻄﻔﻮ&#= 65263; ﻣﻴﮕﻮﻳﺪ ﮐﻪ (ﻧ= ﻴﮑﻮﻯ) ﻣﺮﺩﻡ ﺁﻥ ﺯﻣﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﺮﺩﻡ ﺳﺎﻟﻚ ﻣﺴﺘﻌﺪ ﻭ ﻃﺎﻟ&= #65168; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻋﺼﺮﻫﺮ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺗﺎﺯﻧﺪﻩ ﻫﺴت= 606;دو ﺑﺎﻋث ﻧﻴﮑﻮﺋ= 5264; ﺍﺧﻠﺎﻕ ﻭ ﺍﻋﺘﻘﺎﺩ ﻭ ﺭﻓﺘﺎﺭ سالکان خود ﻣ&#= 65268;ﮕﺮﺩﺩ.ﭼﻮﻥ توانسته درک = 5165;ﻫﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ</= span><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261;ﻫﻤﻪ ﺍﻳﻦ ﺻﻔﺎﺕ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ اﺳﺖ. ورقم یازده براری نشان دادن برتری عقلی ا= 586; عقل دهم مورد تصور متفکری= 06; زمانهای قبل= 40; است.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭼﻮﻥ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺑﺮﺣﺴﺐ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ &= #65191;ﻮﺩ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﻳﺶ ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨﺪﻩ ﺑﺎﻭﺭ ﮐﻨﻨﺪﻩ ﻧﻈﺮﻳﻪ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﺣﺪﻳث ﻧﻤﺎﻳﺸ= 5264; و تمثیلی (ﮐﺴﺎ )ﻣﻄﺮﺡ ﮐﺮﺩﻩ.ﻭ ﺗﻔﺴﻴﺮ ﺳﻠﻮﮐ&#= 65264; ﻣﻔﺼّﻞ ﺟﺪﺍﮔ= 5166;ﻧﻪ ﺁﻧﺮﺍ ﻧﻤﻮﺩﻩﺍﻡ.و ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﭘﻴﺮ ﮐﺎﻣﻞ ﺣﺴﻴﻨﻰ'&= #65261; ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺣﺴﻨﻰ'ﺩﺭ ﺷﻬﻮﺩ ﺩﻭﻡ ﻭ ﻣﻘﺎﻡ ﺻﻮﺭﺕ ﻓﺎﻃﻤﻰ بدون تن ﺷﻬﻮﺩ ﺳﻮﻡ ﺯﻧﺎﻧﻪ'ﻣﺎﺩﺭ &= #65259;ﺴﺘﻰ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻣﺎﺩﺭ ﺍﻟﻬی ﺴﺎﻟﮑﺎﻥ ﻣﻮﻓﻖ که ﺑﺪﻳﺪﺍﺭ (ﺣﺴﻨﻴﻦ) و سپا= 587; ﺍﻭ ﺭﺳﻴﺪﻩﺍﻧﺪ. ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ ﺑﺸﻬﻮﺩ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﻣﻴﺮﺳﺪ ﻭﻣﻮﺭﺩ ﻧﻮﺍﺯ&#= 65205; ﻣﺎﺩﺭﻯ اﻭ ﻗﺮﺍﺭ می گیرﺩ.ﺷﻬﻮﺩ ﻓA= 166;ﻃﻤﻰ ﺩﺭ ﻭﻟﺎﻳﺖ ﻭﮐﺎﻣﻠﺎﻥ ﻣﻴﺘﺮﺍ ﺑﻨﻮﺭﺍﻭ'ﻭﺩﺭ ﺷﻬﻮﺩ ﺳﻮﻡ ﺑﻮﺩﺍ 'ﺑﻨﺎﻡ ﺷﻴﻮﺍ ﺑﺼﻮﺭﺕ ﺍﻭ' ﻭ ﺩﺭ ﻭﻟﺎﻳﺖﺯﺭﺩﺷ= 5174; ﻣﺎﺩﺭ ﻣﻘﺪس مریم ﺯﺭﺩﺷﺖ = 6;نام ﺩﻏﺪﻭ' که ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻮﻡ ﺑ&= #65262;ﺩﺍ ﻧﺎﻡ ﺷﻴﻮﺍ ﻳﺎ ﺯﻫﺮﻩ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﻃﺮﻳﻘﺖ ﺻﺎﺋﺒ&#= 65258; ﺯﺭﺩﺷﺘی اﻟﺄﺻﻞ'ﺯﻫﺮﺍ ﻭﺯﻫﺮﻩ ﻭﺳﺘﺎﺭﻩ ﻭﻧﻮ&#= 1587; ﺯﻫﺮﻩ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ ﺩﺭﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ ﻧﺎﻡ ﻣﺮ&= #65267;ﻢ ﻳﺎ ﻣﻘﺪس ﻭﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ نام ﻓﺎﻃﻤﻪ (ﻓﻄﻢ ﮐﻨﻨﺪﻩ وپایان د هند= 607; ) ﺩﻭﺭﻩ ﺳﻠﻮﻙ'ﮐﻪ ﻭﻯ ﻗ= ﺒﻠﺎ ﻧﺎﻡ ﻓﺎﺧﺘﻪ ﺩ&= #65165;ﺷﺘﻪ ﺍﺳﺖ.ﺁﻧﮕﺎﻩ ﭘ&= #1587; ﺍﺯ ﺷﻬﻮﺩ ﺳﻮﻡ ﻓﺎﻃﻤﻰ ﺑﺸﻬﻮ&#= 65193; ﭼﻬﺎﺭﻡ ﻣﺮﺗﻀ&#= 65262;ﻯ ﻣﻴﺮﺳﻨﺪ'ﮐﻪ ﻣﻮﻟﺎ ﻋﻠﻰّ ﺻﺎﺣﺐ ﺭﻭﺡ ﻣﺴ&= #65268;ﺢ' ﻧﺨﺴﺘﻴﻦ ﺷﺎﻫﺪ ﺁﻥ ﺑﻮﺳﻴﻠﻪ ﺗﻮﺳ&#= 1617;ﻞ ﺑﺎ ﻣﺤﻤﺪ ﺑﻮﺩ.ﮐﻪ ﻣﺤﻤﺪ ﺍﺯ ﺷﻬﺮﺕ ﻋﻠﻰ&= #1617; ﻳﺎ ﻫﻤﺎﻥ ﻣﺴﻴﺢ'ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻴﮕﻔﺖ. ﭼﻮﻥ ﺑ= ﺂﻥ ﻣﺮﺍﺗﺐ ﻣﻌﺮﺍﺝ ﺷﻬﻮﺩﻯ ﺩﺍﺷﺘﻪ ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﺁﻥ ﺯﻣﺎﻥ ﻋﻠﻰّ ﺷﺶﺳﺎﻟﻪ ﺑﻮﺩ.ﻭ ﺁﻥ ﺯﻣﺎﻥ ﻣﻠﺎﺋﻚ ﻧﺎﻡ ﻣﺤﻤﺪﺭﺍ &= #65259;ﻨﻮﺯ ﻧﻤﻰ ﺷﻨﺎﺧﺘﻨﺪ.ﺯﻳ&#= 65198;ﺍ ﻫﻨﻮﺯ ﻣﺤﻤﺪ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯ ﻧﮕﺸﺘﻪ ﺑﻮﺩ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ ﺷﻬﻮﺩ ﭘﻨﺞ ﻣﺼ&= #65220;ﻔﻮﻯ ﺍﺳﺖ'ﮐﻪ ﺗﻌﻠﻴﻢ ﻣﺮﮒ ﺍ&= #65197;ﺍﺩﻯ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺭ= ﺍ ﺑﺴﺎﻟﻚ ﺩﺭ ﺷﺮﻑ ﻧﺠﺎﺕ ﻣﻴ&= #65194;ﻫﺪ.ﺁﻧﮕﺎﻩ ﻣﻘﺎﻡ ﻣﺼﻄﻔﻮﻯ ﺭﻭﺡ &= #65165;ﻳﻦ ﺳﺎﻟﻚ ﻭﺍﺻﻞ ﺑ&= #65212;ﻮﺭﺕ ﻣﺼﻄﻔﻮﻯ ﺭﺍ ﺑﺨﺪﺍﻭﻧﺪ ﺭﺏّ ﺭﺣﻤﺎﻥ ﮐ&#= 65166;ﻧﺪﻳﺪﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﺍﻭﺭﺍ ﺷﺎﻳﺴﺘﻪ ﻭ ﺗﺰﮐﻴﻪ ﻳﺎ ﺗﺬﮐﻴﻪ ﻣﻴﮑﻨﺪ'ﺗﺎ ﺑﺎ ﻣﺸﻴّﺖ ﻭﻳﮋﻩ= 5197;ﺣﻤﺎﻧﻰ ﺩﻳﮕﺮﻯ' سالک ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس 'ﻭﺩﺭ ﺣﺎﻝ ﺧﻮﺍﺏ ﻣﺮﮒ ﻣﻴﺮﺳﺪ. و ﺍﮔﺮ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺩﺍﺷﺖ.ﻭ ﺍﺯ ﺧﻮﺍﺏ ﻣﺮﮒ ﺑﻴﺪﺍﺭ ﮔﺮﺩﻳﺪ و تولž= 3; دوم پیامبر گونه ر ا د ارد. ﺁﻧﮕﺎﻩ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﺩﺭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺩﻭ ﻧﻮﺑﺖ ﺍﺯ ﺩﻭﺭ ﻭ ﺍﺯﻧﺰﺩﻳﻚ' ﺩ= ﺭ ﻣﻘﺎﻡ(ﺩﻧﺎ ﻓﺘﺪﻟّﺎ'ﻭ ﻗﺎﺏ ﻗﻮﺳﻴﻦ ﺍﻭ ﺃﺩﻧﻰ)ﺁﻧﭽ&= #65258; ﺁﻳﻨﺪﻩ ﺷﺎﻫﺪ ﻋﺮﺵ است ﻭنیز ﻭﻇﻴﻔﻪ ﺗﻌﻠﻴ&#= 65250; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻮﻯ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ. ﺁﻧﮕﺎ&= #65257; ﺩﻭﺑﺎﺭﻩ ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65259;ﻔﺘﮕﺎﻧﻪ ﺭﺍ ﺑﻄﻮﺭ ﻣﻌﮑﻮس ﺩﺭ ﻗﻮس ﻧﺰﻭﻝ ﺩﺍﺭﺩ'ﮐﻪ ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﻭﺑﺎﻭﺭﮐﻨﻨﺪ= 5257; ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.<span dir=3DLTR style=3D'mso-ascii-font-fam= ily: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span style=3D'mso-ascii-font-family:"Times N= ew Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> ﻟﺬ= ﺍ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﺑﻦ (ﺳﻴﺮﻳﻦ)ﺩﺍﺭﻧ&= #65194;ﻩ ﺗﺠﺮﺑﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﺤﻤﺪﻯ'&= #65169;ﺮﺣﺴﺐ ﺗﺠﺮﺑﻪ(ﺩﻭ ﺳﻴﺮﺕ) ﻭ دو ﺳﻴﺮ ﻭﺳﻔﺮ ﺧﻮ&= #65193; ﺩﺍﺷﺖ. ﺳﻔﺮ ﺑﺴﻮﻯ ﺧﺪﺍ ﻭﺳﻔﺮ ﻗﻮس ﻧﺰ&#= 65261;ﻝ ﺑﺠﻬﺎﻥ ﮐﻪ ﭘﻴﺮ ﮐﺎﻣﻠﻰ ﺷﺪﻩ ﺑﻮﺩ. وﺩﺭﺷﻬﻮﺩ باž= 5; دوّم،از شهو= 83; ﭼﻬﺎﺭﻡ ﻣﺮﺗﻀﻮﻯ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﻫﻤﻴﺸﻪ ﻧﺎﻡ ﺍﻳﻦ ﻣﻘﺎﻡ ﺍﻟﻬﻰﻣﺮﺗﻀﻮ= 5263; ﺭﺍ'ﺑﺎ ﻧﺎﻡ ﻋﻠﻰّ ﻣﺮﺗﻀﻰ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺍﺯ ﮐﻮﺩﮐﻰ ﺩﺭ ﺧﺪﻣﺖ ﻣﺤﻤﺪ ﺳ&= #65166;ﻟﻚ ﺩﺭ ﮐﻮﻩ ﺣﺮّا= 569; ﺑﻮﺩ ﻭﺩﺭ ﺑﻴﺴﺖ ﺳﺎﻟﮕﻰ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺸﺖ. ﻭ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺍﻳﻦ ﺷ&= #65260;ﻮﺩ ﻣﺮﺗﻀﻮﻯ ﺭﺍ'ﺩﻟﻴﻞ(ﻋﻠﻢ ﻭﮐﺮﺍﻣﺖ) ﺷﺎﻫﺪ ﺁﻥ ﻣﻴﺪﺍﻧﺪ. ﻳﻌﻨﻰ ﻋﻠﻢ ﺷﻬﻮﺩﻯ ﻭ ﺳﻠﻮﮐﻰ ﻭ ﺁﮔﺎﻫﻰ ﺍﺯ ﻣﻘﺎﻡ ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﻃﺮﻳﻘﺖ ﺑ&= #65198;ﺗﺮ ﻣﺼﻄﻔﻮﻯ ﺍﺳﺖ. ﺩﻳﺪﺍﺭ ﺷﻬﻮﺩ &= #65251;ﺮﺗﻀﻮﻯ ﭼﻮﻥ ﺩﺭ ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ' ﺻﻮﺭﺕ ﺩﺭ ﺣﺠﺎﺏ ﻧﻮﺭ ﺑﻮﺩ.ﻭ ﺍﮔﺮ ﺩﻳﺪﺍﺭ ﺻﻮﺭﺕ &= #65251;ﺮﺗﻀﻮﻯ ﺑﺼﻮﺭﺕ ﺑﻮﺩ' ﻳﻌﻨﻰ ﭘﺎﻳﺎﻥ ﺳﻠﻮﻙ ﺳﺎﻟﻚ ﺍﺳﺖ. ﺗﺎ ﺩﺭ ﻭﻗﺖ ﻣﺮﮒ ﻃﺒﻴﻌﻰ ﻣﻘﺎﻣﺎﺕ ﻣﺼﻄﻔﻮﻯ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ وﺑﺪﻭﻥ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 1602; اﺳﺖ. ﮐﻪﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺍﻳﻦ ﺣﺎ&= #65245; ﺭﺍ ﺩﺭ ﻗﺒﺮ'ﭼﻮﻥ ﺑﻬﺸﺖ ﻭﺳﻴﻊ ﺷ&= #65194;ﻩ ﺗﻮﺻﻴﻒ ﻣﻴﮑﻨ&#= 65194;.ﮐﻪ ﺑﺮﺧﻠﺎﻑ ﻗﻬﻘ&#= 65198;ﺍﺋﻴﺎﻥ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﻗ&= #65170;ﺮ ﺗﺎﺭﻳﻚ ﻭﺗﻨﮓ'ﻭﺩﺭﻯ ﺑﺴﻮﻯ ﺟﻬﻨّﻢ ﭘُﺮ ﺁﺗﺶ یعن®= 0; کارمای مجدد بجهان تولد ﺩﺍﺭﺩ.ﻭ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﻋﻤﻠﺎ ﺩﺭﻗﺒﺮ ﻧﻴﺴﺖ 'ﮐﻪ ﺩﺭ ﺩﻭﺭﻩﺳﻠﻮﻙ ﻭﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ موفّقان ﻣﻴﺒﺎﺷﺪ و درجهان وتول= 83;ات در انواع نسخ ومسخ حیوانی میباشد.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ ﺳﻴﺮﻳﻦ در تعبیر رؤیا ا= 585; شهود فاطمی آنرا ﺩﻟﻴﻞ ﺷʋ= 98;ﻡ ﻭ ﭘﺮﻫﻴﺰﮐﺎﺭﻯ ﺳﺎﻟﻚ ﻋﺎﻣﻞ ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﺍﻟﺒﺘﻪﺷﺮﻡ ﺍﺯ ﺧﺪﺍﻭﻧﺪ'ﻭ ﺣﻴﺎ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 203;ﺮﺍﺳﺮ ﻋﻘﺪﻩﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺳﺎﻟﻚ'ﻭ ﺗﻌﺼّﺒﺎﺕ ﮐﻮﺭ ﺩﺭ ﻏﻴﺮﺳ&= #65166;ﻟﮑﺎﻥ عوﺍﻡ ' ﺑﻴﺸﺘﺮ ﺍﺯ ﻧﻈﺮ ﺟﻨﺴﻰ ﻭ ﺣﺴﺎﺩﺕ ﺟﻨﺴﻰ ﺭﺍ ﺣﻴﺎ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ ﺭﺑﻄﻰ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ ﻧﺪﺍﺭﺩ . ﻭ(ﮔﺸﺎﺩﻩ ﺭﻭﺋﻰ) از شهوž= 3; ﻓﺎﻃﻤﻰ ﺭﺍ ﺧﻴﺮ ﻭ ﺑﺮﮐﺖ ﺳﺎﻟﻚ ﻣﻴﺨﻮﺍﻧﺪ.ﮐﻪ ﺩﻟﻴل ﺘﻮﻓﻴﻖ ﻣﺮﺣﻠﻪ ﺳﻮﻡ ﺳ&= #65248;ﻮﮐﻰ ﺳﺎﻟﻚ ﺍﺳﺖ. ﮐﻪ= ﺑﺎﻳﺪ ﻣﻨﺘﻈﺮ ﺷﻬﻮﺩ &= #64380;ﻬﺎﺭﻡ ﻣﺮﺗﻀﻮﻯ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺧﻮﺩ ﮔﺮ&#= 65193;ﺩ. ﺩﺭ ﺗﺠﺮﺑﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ'ﺻﻮ&#= 65197;ﺕ ﺯﻳﺒﺎﻯ ﻓﺎﻃﻤﻰ ﺑﺪﻭﻥ ﺗﻦ ﻭ ﮔﺮﺩﻥ'ﻭﺣﺘﻰ بد ون ﮔﻮﺷﺖ ﺩA= 197; ﺻﻮﺭﺕ'ﮔﻮﺋﻰ ﻧﻘﺎﺷﻰ ﺻﻮﺭﺕ ﺩﺭ ﻓﻀﺎ ﺩﺍﺷﺖ.= ﻭ ﺗﻨﻬﺎ ﭼﺸﻤﺎﻥ ﻧﺎﻓﺬ ﻭ ﮔﻴﺴﻮﻯ ﺑﻠﻨﺪ' ﻭ ﻟﺒﺎﻥ ﺯﻧﺪﻩ ﻭﮔﺮﻡ ﻭﻧﺮﻡ ﺩﻳﺪﻡ. ﻭﭼﻮﻥ ﺧ= ﻮﺍﺳﺘﻢ ﺧﻮﺩ ﭘﻴﺶ ﺑﺮﻭﻡ'ﮐﻪ ﺩﺭ ﺳﻪ ﻣﺘﺮﻯ ﻣﻦ دز فضا ﺑﻮﺩ' ﻧﺎﮔﺎﻩ ﺍﻭ ﺧﻮﺩ ﭘﺎﺋﻴﻦ ﺁﻣﺪ'ﮐﻪ ﻣﺮﺍ ﺑﻮﺳﻴﺪ. ﮐﻪ ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﺩﺭ ﺩﻟم اﺯ ﮔﺮﻣﻰ ﻭﻧﺮﻣﻰ ﻭ ﺯﻧﺪﻩ ﺑﺪﻥ ﺑ= ﻮﺳﻪ ﺍﻭ ﻓﮑﺮ ﻣﻴﮑﺮﺩﻡ.ﻭﻣﻘ&#= 65166;ﻡ ﻣﺎﺩﺭﻯ ﺍﻭ ﺭﺍ ﻣﻴﺪﺍﻧﺴﺘﻢ ﻭﺑﺎ ﺯﻧﻰ ﺑﺎ ﺗﻦ ﺭﻭﺑﺮﻭ ﻧﺒﻮﺩﻡ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺍﺯ ﻣﺮﺍﺗﺐ ﺣﺴﻨﻴﻦ ﺷﻬﻮﺩ &= #65255;ﮕﻔﺘﻪ ﺍﺳﺖ'ﮐﻪ ﻫﻤﻴﺸﻪ ﺩﻭ ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺷﺎﻫﺪ ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷﻨﺪ.ﭘس ﻫﺮﮐس ﺑﻨﺤﻮﻯ ﺗﻮﺻﻴﻒ ﺍﻳﻦ ﺩ&= #65261; ﻣﻘﺎﻡ ﺩﺭﺗﻦ ﺑﺸﺮﻯ' ﺣﺴﻴﻦ ﭘ= ﻴﺮ ﮐﺎﻣﻞ ﻭ ﺣﺴﻦ ﺍ= ﻣﺎﻡ ﺯﻣﺎﻥ ﻏﺎﻳﺐ ﺧﻮﺩ ﺩﺭ ﺭؤﻳﺎ ﺩﺍﺭﺩ.ﻭ ﺍﻳﻦ ﻫ= ﻤﺎﻥ ﺩﻭ ﺭﻭﺯﻯ ﺍﺳﺖ' ﮐﻪ ﺗﻮﺭﺍﺕ ﻭﻗﺮﺁﻥ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺯ ﺟﻬﺎﻥ'ﺩﺭ ﺩﻭ ﺭﻭﺯ ﻭ ﻧﻴﺰ= ﭼﻬﺎﺭ ﺭﻭﺯ ﺁﺳﻤﺎﻧﻬﺎ ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﺭ&= #65261;ﺯﻫﺎ ﻳﺎ ﻫﻤﺎﻥ ﻳﻮﻡ ﻭ ﺍﻭﻡ ﻭ ﺷﻬﻮﺩ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ. ﮐﻪ ﺁﻓﺮﻳﻨﺶ ﺧ&= #65262;ﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ.ﻧﻪ ﺯ&= #65251;ﻴﻦ ﻭ<span lang=3DAR-SA dir=3DLTR style=3D= 'mso-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 153;ﺳﻤﺎﻥ ﮐﻪ ﻳﮑﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ. ﻳﻌﻨﻰ ﺷﻬﻮﺩﻫﺎﻯ ﺁﺳ&#= 65252;ﺎﻧﻰ ﻭﺭؤﻳﺎﺋﻰ ﻓﺎ= 5219;ﻤﻰ ﻭﻣﺮﺗﻀﻮﻯ ﻭﻣﺼﻄﻔﻮﻯ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺭﻭﺯ ﻫﻔﺘﻢ ﺧﺪﺍﻭﻧﺪ ﺑﺮ ﻋﺮﺵ ﺧﻮﺩ ﻧﺸﺴ&= #65174;'ﻭ ﺗﺪﺑﻴﺮ ﺍﻣﻮﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍ&= #65193;.ﮐﻪ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺩﺭ ﺗﺪ&= #65169;ﻴﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺿﻤﻨﺎ ﻣﻨﻄﻘﺎ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ' ﮐﻪ ﺁﻓﺮﻳﻨﺶ ﺯﻣﻴﻦ ﻗﺒﻞ ﺍﺯ ﺁﺳﻤﺎﻥ ﻳﺎ ﺁﻓﺮﻳﻨﺶ (ﻣﻈﺮ&= #65261;ﻑ ﻗﺒﻞ ﺍﺯ ﻇﺮﻑ) ﻣﻨﻄﻘﻰ ﻧﻴﺴﺖ. ﺑﺎﻳﺪ ﺍﻭﻝ ﻇﺮ&= #65233; ﺭﺍ ﺁﻓﺮﻳﺪ ﮐﻪ ﺁﺳﻤﺎﻧﻬﺎ ﺑﺎﺷﺪ'ﻭ ﻳﺎ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﻌﺪ ﺯﻣﻴﻦ ﻣﺎ&= #65193;ﻯ ﻭ ﻳﺎ ﺍﻧﺴﺎﻥ ﺳ= ﺎﻟﻚ ﺭﺍ ﺁﻓﺮﻳﺪ' ﮐﻪ ﺑﮑﻤﺎﻝ ﺑﺮﺳﺪ. = ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ ﺭﺍ(ﻋﺎﻟم ﺃﺻﻐﺮ) ﻭ ﺩﻭﻡ ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ ﻧﻴﺰ ﺑﻌ&= #65194;ﻫﺎ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨﺪ</sp= an><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>' <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﺍﻧﺴﺎﻧﻰ (ﺁﺩﻡ = ﺷﺪﻩ) ﺑﺮﻭﺡ ﺍﻟﻘﺪس &#= 65261;ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ میباشد.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺗﺤﺖ ﻋ&= #65256;ﻮﺍﻥ ﺧﻮﺍﺏ ﺻﺤﺎﺑﻪ ﺩﺭ ﺭؤﻳﺎ ﻧﻴﺰ &= #65251;ﻄﺎﻟﺒﻰ ﺩﺍﺭﺩ ﮐﻪ ﺁﻧﺮﺍ ﺩﻟﻴﻞ ﺻﺎﺩق ﺒﺪﻭﻥ ﺳﺎﻟﻚ ﺷﺎﻫﺪ ﺭ&= #1572;ﻳﺎ ﻣﻴﮕﻮﻳﺪ.ﻭ ﺍﻳﻦ ﺻﺤﺎﺑﻪ ﮐﺴﺎﻧﻰ ﻧﻴﺴﺘﻨﺪ ﮐﻪ ﺯ&= #65251;ﺎﻥ ﭘﻴﺎﻣﺒﺮ ﺯﻧﺪﻩ ﺑﻮﺩﻧﺪ.ﻭﺷﺎﻳ&#= 65194; ﻣﺼﺎﺣﺒﺘﻰ ﺑﺎ ﭘﻴﺎﻣﺒﺮ ﺩﺍﺷﺘﻨﺪ. ﺑﻠﮑ&= #65258; ﺗﻨﻬﺎ ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺑﺎ ﻣﺤﻤﺪﻭﺗﺎ ﺯﻧﺪﻩ ﺑﻮﺩ.ﻭ ﺩﻳﮕﺮ ﮐﺎﻣﻠﺎﻥ ﺑﺎ ﻫﺮ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﻃﻮﻝ ﺯﻣﺎﻧﻬﺎ'ﺑﺎﺯ ﺍﺯﺻﺤﺎﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺩﺭﺷﻬﻮﺩ ﻣﺼﻄ&#= 65236;ﻮﻯ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺻﺎﺣﺒﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ و مقا = 5; منّا أهل البیت ﻫﺴﺘﻨﺪ= ;. ﻭﺍﻟّﺎ ﺑﺴﻴﺎ= 5197; ﮐﺴﺎﻧی ﺴﺎﻟﻬﺎ ﺑﺎ ﭘﻴﺎﻣﺒﺮ ﻣﻌﺎﺷﺮ ﻭﻫﻢ ﻧ&= #65208;ﻴﻦ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺑﻮﺩﻧﺪ.ﻭﻳﺎ ﭘﻴﻤﺎﻥ ﺩﺭﺳﺘﻰ ﻧﺪﺍﺷ&#= 65176;ﻨﺪ'ﮐﻪ ﻧﺎﻡ ﺻﺤﺎﺑﻪ ﺷﺎﻳﺴﺘﻪ ﺁﻧﺎﻥ ﻧﻤﻰ ﺑﺎﺷﺪ.ﺑﺨﺼﻮﺹ ﮐﻪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻧﻬﺎ ﺑﺮﺧﻠﺎﻑ ﺗﻨﻬ&#= 65166; ﺧﻮﺍﺳﺘﻪ ﭘﻴﺎﻣﺒﺮ ﻭﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻭﺗﺰﮐﻴﻪ ﻧﻔس ﺗﺎ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ' نک= 585;د ند و ﺩﺷﻤﻨﻰ ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﭼﻮﻥ ﻋﻠﻰّ ﻭ ﺍﺑﻮﺫﺭ ﻣﻴﻨﻤﻮﺩﻧﺪ. ﻭ ﭘﻴﺎﻣﺒﺮ ﻧﻴﺰ ﮔﻔﺘﻪ ﺑﻮﺩ' ﮐﻪ ﺷﻤﺎ ﻣﺮﺍ ﺩﻳﺪﻳﺪ'ﻭﻟﻰ ﻧﻤﻰ ﺷﻨﺎﺳﻴﺪ.&= #65199;ﻳﺮﺍ ﺩﺭ ﺷﻬﻮﺩ ﭘﻨﺠ&= #65250; ﻣﺼﻄﻔﻮﻯ ﺻﻮﺭ&#= 65173; ﻣﺤﻤﺪﺭﺍ ﻧﺪﻳﺪﻧﺪ.ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﻓﺰﻭﺩﮐﻪ ﮐﺴ&#= 65166;ﻧﻰ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ'&= #64400;ﻪ ﻣﺮﺍ ﻧﺪﻳﺪﻧﺪ ﻭﻟﻰ ﻣﻴﺸﻨﺎﺳﻨﺪ'ﮐ&#= 65258; ﺩﺭ ﺷﻬﻮﺩ ﻣﺼﻄﻔﻮﻯ ﺍﻭﺭﺍ ﻣﻴﺒﻴﻨﻨﺪ.ﻭﺣ&#= 65176;ﻰ ﻣﺮﺍﺳﻢ ﺧﺎﺹ( ﻣﻨّﺎ ﺃﻫﻞ ﺍﻟﺒﻴﺖ)ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﺯ ﺍﻭﻟﺎﺩ ﺍﻟﻬﻰ ﻣﺤﻤﺪ ﻣﻴﺸﻮﻧﺪ.ﮔﺮﭼ&#= 65258; ﺍﺯ ﺍﻭﻟﺎﺩ ﺟﺴ&= #65252;ﺎﻧﻰ محمد ﭼﻮﻥ ﺳﺎﺩﺍﺕ' ﻣﺪّﻋﻰ ﻓﺮﺯﻧﺪﻯ ﺟﺴﻤ&#= 65166;ﻧﻰ ﭘﻴﺎﻣﺒﺮﻭﻋﻠ= 5264;ّ ﻭ ﺍﻣﺎﻣﺎﻥ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﺍﻭﻟﻴ= 5166; هرگز سیّد و شید و آریا ونجات یافته ﻧﻴﺴﺘﻨﺪ.ﻭ ﺳﺎﺩﺍﺕ مدّعی ﺷﻨﺎﺳﺎﺋﻰ ﭘﺪﺭﺍﻥ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻧﺪﺍﺭﻧﺪ.ﻭ ﻟﺬ&= #65165; ﺑﺎﻳﺪ ﺍﻳﻨﺎﻥ ﺭﺍ ﺑﺪﺗﺮ ﺍﺯ ﮐﺎﻓﺮﺍﻥ ﻣﻨﮑﺮ ﻣﺤﻤﺪ ﺩ&= #65165;ﻧﺴﺖ'ﮐﻪ ﻣﺸﺮﻙ ﺑﺨﺪﺍ ﻫﺴﺘﻨﺪ.ﭼﻮﻥ ﺁﺧﻮﻧﺪﻫﺎﻯ ﻓﺎﺳﺪ ﻏﻴﺮ ﺍﻟﻬﻰ ﺭﺍ ﻭﻟﻰّ ﻓﻘﻴﻪ ﻣﻴﺪﺍﻧﻨﺪ.ﻭ ﻧﺎﻥ ﻣﻔﺖ ﻭﺯﻥ ﺯﻳﺒﺎ ﻭ ﺭﻳﺎﺳﺖ ﻧﺎﺣﻖ &= #65169;ﺮﻣﺮﺩﻣﺎﻥ ﺩﺍﺭﻧﺪ.ﻭ ﺁﻧﺎﻥﺭﺍ ﺍﺳﺘثمار ﻭ ﺍﺳﺘﺤﻤﺎﺭ آنها ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﭼﻮﻥ ﺣﻤﻴﺮ ﻭﺍﻟﺎﻍ ﺍﺯ ﺁﻧﻬﺎ ﺳﻮﺍﺭﻯ ﻣﻴﮕﻴﺮﻧﺪ' ﮐﻪ ﺳﺘﻤﮑﺎﺭﻯ ﺑﺰﺭﮔﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﮐﺎﻓﺮﺍﻥ ﻣﻨﮑﺮ ﻣﺤﻤﺪ ﻭﺧﺪﺍ ﻧﻴﺰ' ﭼﻨ= ﻴﻦ ﺳوء ﺍﺳﺘﻔﺎﺩﻩﺍﻯ ﺍﺯ ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍﻫﺐ قشر®= 0; ﻧﺪﺍﺭﻧﺪ.ﭘس ﻗ&#= 65260;ﻘﺮﺍﺋﻰ ﺗﺮ ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﻧﻤﻴﺸﻮﻧﺪ.ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ ﺑﻬﺘﺮﻳ&#= 65254; ﺑﺨﺖ ﻭ ﺷﺎﻧس ﻣﺸﺮﮐﺎﻥ ﺧﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ. ﺯﻳﺮﺍ ﻣﺎﺭ<span lang=3DAR-SA di= r=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﻣﻮﺭ ﻭ ﺣﻘﻴﺮ ﺗﺮ ﻧﻴﺰ ﻣﻴﮕﺮﺩﻧﺪ.ﻭﻗ&#= 65176;ﻰ که ﻓﻮﺭﺍ ﺑﺠﻬﺎﻥ ﺟﻬﻨّﻤﻰ ﺗﻮﻟﺪ ﺣﻴﻮﺍﻧﻰ ﻭ ﺷﺎﻳﺪ ﺩﺭ ﻓﺴﺦ ﻭﮔﻨﺪﻳﮕﻰ ﮔﻴﺎﻫﻰ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 1606;د . ﺗﺎ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ = ﺗﮑﺮﺍﺭ ﮐﻨﻨﺪ. ﻭﺩﻭﺑﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐﻪ ﺭﺳﻴﺪﻧﺪ ' ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺗﺎ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺍ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ.ﮐﻪ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ ﻣﺎﺩﻭﻥ ﺃﺗﻢ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 255;ﻴﺰ'ﺯﻣﺎﻧﻰ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺩ. ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺍﺳﺖ.ﺗﺎ ﭘس ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑ&#= 65170;ﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﺮ&= #65261;ﻧﺪ'ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑﺴﻮﻯ ﺧﺪﺍ ﺩﺭ ﺷﻬﻮﺩ ﻧﻮﺭﺍﻟ&#= 65156;ﻧﻮﺍﺭ ﺍﻟﻠﻪ ﺃﻫﺮﻣﺰﺩﺍ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻫﺮﺑﺎﺭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺻﻔﺎﺕ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩﺭﺍ ﺑﻴﺎﺑﻨﺪ.ﮔﺮﭼ&#= 65258; ﻫﻨﻮﺯ ﺑﺨﺪﺍﻭﻧﺪ(ﻫﻮ) ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻴﻬﺎ ﻧﻤﻴﺮﺳﻨﺪ.ﮐﻪ(&= #65165;ﻟﻠﻪ ﻭ ﺁﻫﻮﺭﻣﺰﺩﺍ) ﻳﻌﻨﻰ ﺍﻳﻦ(ﺍﻟﻪ ﻭ ﺍﻟﻠﻪ)ﻫﻨﻮﺯ ﺧ&= #65194;ﺍﻭﻧﺪ (ﻫﻮ) ﻧﻴﺴﺖ .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺗﻮﺿﻴ&#= 65186; ﻣﻴﺪﻫﺪ'ﮐﻪ ﺍﮔﺮ ﮐﺴﻰ ﻳﺎ ﺳﺎﻟﮑﻰ ﺣﺴﻴﻦ ﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﺩ&= #65267;ﺪ' ﭘس ﺩﺭﺟﻪ ﺷﻬﺎﺩﺕ ﺭﺍ ﺧﻮﺍﻫﺪ'ﺩﺍﺷﺖ.&= #65267;ﻌﻨﻰ ﺑﻌﺪﻫﺎ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﺎﻳﺪ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺭﺍ ﺩﺍﺷﺘ&= #65258; ﺑﺎﺷﺪ. ﺗﺎ ﺷﻬﻴﺪ ﻭﺷﺎﻫﺪ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻭ ﺷﻬﻮﺩ ﺣﺴﻨﻰ ﺩﻭﻡ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ ﺑﻌﺪﺍ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭﻯ ﻣﻰ ﺍﻓﺰﺍﻳﺪ ﺩﻳﺪﺍﺭ ﺭؤﻳﺎ= 5163;ﻰ ﺻﺎﻟﺤﺎﻥ ﻭ ﺍﻭﻟﻴﺎ ﻭ ﻋﺎﻟﻤﺎﻥ ﺍﻟﻬﻰ ﻭ ﺯﺍﻫﺪ&= #65165;ﻥ'ﻧﺸﺎﻧﻪ ﮐﺎﺭ ﺧﻴﺮ ﻳﺎ ﻫﻤﺎﻥ ﮐﺎﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻣﺴﺘﻌﺪﺍﻥ ﺩﺍﺭﻧﺪ.ﺑﺨﺼﻮ&#= 65209; ﺩﻳﺪﻥ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭؤﻳﺎ'ﺑﺮﺍﻯ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﻫﻤﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ'ﺩﺭ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﻘﺎﻡ &= #64344;ﻴﺎﻣﺒﺮﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﺎﺭ ﺟ= ﺎﻟﺐ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺩﺭ ﮐﺎﺭ ﺗﻌﺒﻴﺮ ﺭؤﻳﺎﻫﺎ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﻫﺮ ﻟﻔﻆ ﻭ ﺳﻮﮊﻩﺍﻯ ﮐﻪ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ'ﭼﻨﺪﻳ&#= 65254;<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 251;ﻌﻨﻰ ﻗﺎﺑﻞ ﺗﻌﺒﻴﺮ &= #1605;ی ﻨﻮﻳﺴﺪ' ﮐﻪ ﻣﻨﺎﺳﺐ ﺷﺎﻫﺪ ﺭؤﻳﺎ ﻭ ﻗﺎﺑﻞ ﺗﻄﺒﻴق اﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻓﻬﺮﺳﺖ ﺩﺭﺍﺯﻯ ﺍﺯ ﺍﻟﻔﺎﻅ ﺭﺍ ﻧﻘ&= #65246; ﻣﻴﮑﻨﺪ'ﮐﻪ ﺑﺮﺣﺴﺐ ﺍﺣﻮﺍ&#= 65245; ﺳﺎﻟﻚ ﻭﺷﺎﻫﺪ &= #65197;ؤﻳﺎﻫﺎ ﻣﻌﺎﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ. ﮐﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻧﻴﺰ ﻟﻴﺴﺘﻰ ﺩﺭﺍﺯ ﺗﺮ ﺍﺯ ﺍﻳﻦ ﺳﻮﮊﻩﻫﺎ&#= 65263; ﺩﻳﺪﻧﻰ ﺭؤﻳﺎ' ﻭ ﺑﺎ ﭼﻨﺪﻳﻦ ﻣﻌﻨﻰ ﻫﺮﻳﻚ ﺭﺍ ﻣﻴﮕﻮﻳﺪ'ﮐ&= #65258; ﺗﻔﮑﻴﻚ ﻭﺗﻄﺒﻴﻖ ﺁﻧﻬﺎ ﻧﻴﺰ' ﺗﻨﻬﺎ ﮐﺎﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻣﺎﻧﻨﺪ ﻟﻔﻆ (ﺁﺑﺎﺩﺍﻧﻰ)ﺑﻤ&= #65228;ﻨﻰ ﺻﻠﺎﺡ ﮐﺎﺭﻫﺎﻯ ﺍﻳﻦ &= #65183;ﻬﺎﻧﻰ.ﻭ ﻳﺎ ﻣﻌﻨﻰ(ﺧﻴﺮ) ﻭﻣﻨﻔﻌﺖ ﺭﺍ ﮔﺸﺎﻳﺶ ﮐﺎﺭﻫ&#= 65166;ﻯ ﺟﻬﺎﻧﻰ ﻣﻴﺪﺍﻧﺪ.ﻭ ﻳﺎ(ﺁﺏ) ﺑﻤﻌﻨﻰ ﻓﺮﻭﺭﻓﺘﻦ ﻳﻘ&#= 65268;ﻨﻰ ﻭ ﻧﻴﺮﻭﻯ ﻗﻮﻯ = ﺷﺨﺺ ﻭﺗﻮﺍﻥ ﻋﺒﻮﺭ ﺍﺯ ﻣﺸﮑﻠﺎﺕ ﺩﺷﻮﺍﺭ ﻣﻴﮕﻮﻳﺪ.ﻭ ﻣﺎ ﺁﺏ ﺭﺍ<span lang= =3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻧﻴﺰ ﻋﻘﻞ ﻭﻗﺪﺭﺕ ﺍ&= #65193;ﺭﺍﻙ ﺳﺎﻟﻚ ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﺁﺗﺶ ﺭﺍ ﺩﺍﻧﻴﺎﻝ ﺍﮔﺮ ﺑﺪﻭﻥ ﺩﻭﺩ ﺑﺎﺷﺪ'ﭘﺎﺩﺷﺎ&#= 65259;ﻰ ﻭﺩﺭﺷﺮﻑ ﻓﺮﺝ ﻭ ﻧﺠﺎﺕ ﻣﻴﺪﺍ&= #65255;ﺪ'ﻭﻫﻤﻴﻦ ﺁﺗﺶ ﺭﺍ ﺍﻣﺎﻡ = ﺻﺎﺩﻕ ﺩﺭ 25 <span lang=3DFA style=3D'mso-ascii-font-family:"= Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>ﻣﻌ᥽= 6;ﻰ ﺁﻭﺭﺩﻩ ﺍﺳﺖ. ﻓﺘﻨﻪ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭﺟﻨﮓ ﺩﺭ ﭘﻴﺶ' ﻭﻓﺴﺎﺩ ﺭﻭﺍﻥ ﻭﺧﺴﺘﮕﻰ ﺗﻦ ﻭ ﺳﺨﻨﻬﺎﻯ ﺯﺷﺖ &= #65261;ﻣﻨﻊ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65193;'ﻭ ﺧﺸﻢ ﭘﺎﺩﺷﺎﻩ ﻭﺣﺎﮐﻢ ﻭ ﻋﻘﻮﺑﺖ<span lang=3DFA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-as= cii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺩﺭ ﺁﻳﻨﺪﻩ'ﻭ ﻧﻔﺎﻕ ﺑﺎ ﺧﺪﺍ ﻭ ﺑﻴﺮﺍﻫﻪ ﺭﻓﺘﻦ ﻭ ﺗﺮس ﻭ ﺳﻮﺧﺘﻦ'ﻭ ﺩﺭ ﺧﺪﻣﺖ ﭘﺎﺩﺷﺎﻩ ﻭ ﺑﻴﻤﺎﺭﻯ ﻃﺎﻋ&#= 65262;ﻥ ﻭ ﺳﺮﺳﺎﻡ ﮔﺮﻓﺘﻦ ﻭ ﺁﺑﻠﻪ'ﻭ ﮔﺎﻫﻰ ﺑﻤﻌﻨﻰ ﮔﺸﺎﻳﺶ ﺩﺭ ﮐﺎﺭﻫﺎ ﻭ ﻳﺎﻓﺖ ﻓﻀﻴﻠﺖ ﺍﻟﻬﻰ ﻭ ﻏﻴﺮﻩ = ﺍﺳﺖ.ﮐﻪ ﭘﻴﺮ ﮐﺎﻣﻞ ﻫﺮ ﺳﺎﻟﻚ'ﻳﮑﻰ ﺍﺯ ﺍﻳﻦ ﻣﻌﺎﻧﻰ ﻭ ﺗﻮﺻﻴﻔﺎﺕ ﺭﺍ ﺑﺮﺍﻯ ﺷﺎﻫﺪ ﺁﻥ سالک خود ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﺍﺣﻮﺍﻝ ﻗﺒﻠﻰ ﻭ ﺳﻠﻮﮐﻰ ﺳﺎﻟ&= #65242; ﺭﺍ ﻣﻴﺪﺍﻧﺪ ﻭﺑﺮﺍﻯ ﺑﻬﺒﻮﺩ ﺍﻋﻤﺎ&#= 65245; ﺳﻠﻮﮐﻰ ﻭﺗﺰﮐﻴﻪ ﻧﻔس ﺑﻴﺸﺘﺮ ﻭﺑﻬﺘﺮ ﺳﺎﻟﻚ &= #65169;ﮑﺎﺭ ﻣﻴﮕﻴﺮﺩ.ﮔﻮﺋ&#= 65264; ﺗﺸﻮﻳﻖ ﺍﻟﻬی ﻮ ﻳﺎ ﻧﻬﻴﺐ ﻭﺍﻧﺘﻘﺎﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ' ﻭ ﺣﺘﻰ ﺗﺬﮐّﺮ ﻓﻄﺮﺕ ﺧﻮﺩ ﺳﺎ&= #65247;ﻚ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻫﻤﻪ ﺩﺭ ﺗﺪﺑﻴ&= #65198; ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺳﻮﮊﻩ ﻫﺎﻯ ﺭؤﻳﺎﻫﺎﻭﻣﻌA= 166;ﻧﻰ ﺁﻧﻬﺎ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﺯ ﻧﻈﺮ ﺳﻠﻮﮐﻰ ﻭ ﺍﻟﻬﻰ ﺩﺭ ﮐﺘﺎﺑﻬﺎ ﻫﺴﺖ. ﻭﻟﻰ ﻫﻴﭻ ﮐﺪﺍ&= #65249; ﺑﺮﺍﻯ ﺗﻌﺒﻴﺮ ﺭؤﻳﺎ'ﭼﻮﻥ ﭘﻴ&#= 65198; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴﺖ.ﻭ ﻣﻬﻤﺘ&= #65198; ﺍﻳﻨﮑﻪ'ﺑﺎﻳﺪ &= #65251;ﻌﺎﻧﻰ ﺍﻧﺘﺨﺎﺏ ﺷﺪﻩ ﺩﺭ ﺭﺍﻩ ﺩﺭﻙ ﻣ= ﻔﺎﻫﻴﻢ ﻭ ﺑﺮﺩﺍﺷﺖ ﺳﻠ&= #65262;ﮐﻰ ﺑﺎﺷﺪ. ﮐﻪ ﻫﺸﺪﺍﺭﻫﺎﻯ ﺫﻫﻨﻰ ﻭ ﻋﻘﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺗﺴﺮﻳﻊ ﺩﺭ ﺑﻬﺒﻮﺩﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷﺪ'ﺗﺎ ﺑﻤﺮﺍﺗﺐﺷﻬﻮ= 5193;ﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺷﺎ&#= 65267;ﺴﺘﻪﺧﻮﺩ ﺩﺭ ﺷﺮﻁ ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺑﺮﺳﻨﺪ.ﺗﺎ ﭘس ﺍﺯ ﻫﻔﺖ ﺷﻬﻮﺩ ﻗﻮس ﺻﻌ&#= 65262;ﺩ ﻭﻫﻔﺖ ﺷﻬﻮﺩ ﻗ&= #65262;س ﻧﺰﻭﻝ'ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺑﻨﺪ. ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻫﺮ ﻓﻀﻴﻠﺖ ﻭﺑﺮﺗﺮﻯ ﺭﺍ ﺩﺍﺭﻧﺪ'ﻭﻧﻪ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻏﻴﺮ ﺳﺎﻟﻚ'ﻭﺣﺘﻰ ﺑﺪﻭﻥ ﺍﻋﺘﻘﺎﺩ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺨﺪﺍ ﻭﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﺍﻳﻤﺎﻥ ﺑﻬﻤ&= #65268;ﻦ ﻫﻤﻴﻦ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ میباشند .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﭘس ﺩﺭﺧﺎﺗﻤﻪ ﺗﻮﺟّﻪ ﺑﻠﺰﻭ= 5249; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻢ' = ﮐﻪ ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﮔﺮﭼﻪ ﭼﻨﻴﻦ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻌﺮﻓﻰ &= #65207;ﺪﻩ ' ﻭﻣﻨﺎﺳﺐ ﻫﺮ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ'ﺩﺭ ﺟﺎﻣﻌﻪ'ﻫﻴﭻ ﻇ&= #65166;ﻫﺮ ﺭﻭﺣﺎﻧﻰ ﭼﻮﻥ ﺁﺧﻮﻧﺪﻫﺎ ﺩﺭ ﻟﺒﺎس ﻭ ﻇﺎﻫﺮ ﺭﺍ ﻧﺪﺍﺭﻧﺪ.ﮐﻪ ﺍﮔﺮ ﭼﻨﻴﻦ ﻋﻠﺎﺋﻢ ﺭﻭﺣﺎ&#= 65255;ﻴّﺖ ﺑﺮﺗﻦ ﺧﻮﺩ ﺩﺍ&= #65207;ﺘﻨﺪ 'ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺍﺑﻠﻴﺴﺎﻥ ﺯﻣﺎﻥ ﻫﺴﺘﻨﺪ ﻭ ﺷﻴﻄﺎﻥ ﺑﺰﺭ&= #64402;. ﻭﮔﺎﻫﻰ ﺷﺨﺺ ﭘ&= #65268;ﺮ ﮐﺎﻣﻞ ﺧﻮﺩﺭﺍ ﺩﺭﺟﻬﺎﻥ ﮐﻪ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ'ﺍﻭﺭ&#= 65165; ﺩﺭ ﻣﺤﻴﻂ ﻏﻴﺮ ﺍﺯ ﺩﻳﻦ ﻣﺬﻫﺐ = ﺧﻮﺩ ﻣﻰ ﺑﻴﻨﻨﺪ. ﻣثلا ﻋﺎﺭﻑ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ'ﺩﺭ ﺩﻳﻦ ﻭﻣﺬﻫﺐ ﻗﺸﺮﻯ ﺩﻳﮕﺮﻯ ﻣﻴﻴﺎﺑﺪ. ﮐﻪ ﺧﻮﺩ ﺍﺯ ﺁﻥ ﺟﺎﻣﻌﻪ ﻫﺎ ﻧﻔﺮﺕ ﺩﺍﺭﺩ.ﻭ&= #65193;ﻟﻴﻞ ﺁﻥ ﻧﻴﺴﺖ'ﮐﻪ ﭘ= ﻴﺮ ﮐﺎﻣﻞ ﺗﺎﺑﻊ ﺁ&= #65253; ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍﻫﺐ ﺑﺎﺷﺪ.ﻭﻟﻰ ﭼﻮﻥ ﺧﻮﺩﺵﺍﺯ ﺁﻥ ﺟﺎﻣﻌﻪﻫﺎ ﺑﮑﻤﺎل اﻟﻬﻰ ﺧﻮﺩ ﺭﺳﻴﺪﻩ'ﺑﺎﺯ ﺑ&= #65268;ﻦ ﻫﻤﺎﻥ ﺟﺎﻣﻌﻪ ﻗﺒﻠﻰ ﻭ ﻣﺸﺮﻙ = ﺧﻮﺩ ﺯﻧﺪﮔﻰ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺯﺑ&= #65166;ﻥ ﻭ ﻋﺎﺩﺍﺕ ﻭ ﻋﻘﺎﻳﺪ ﻭﺧﺮﺍ&#= 65235;ﺎﺕ ﺁنها ﺮﺍ ﻣﻴﺸﻨﺎﺳﺪ.ﻭﺗ&#= 65252;ﺎﻣﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﻋﻀﺎﻯ ﻳﻚ ﺩﻳﻦ ﻭ ﺁﺋﻴﻦ ﻫﺴﺘﻨﺪ' = ﮐﻪ ﻫﻤﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﻭﺗﻨﻬﺎ ﺩﻳﻦ ﻭﺭﺯﻯ ﻣﻘﺒﻮﻝ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮ&#= 65165;ﻣﻰ ﻧﻴﺰ ﺁﺭﺯﻭﻯ ﺗ&= #65262;ﻓﻴﻘﺎﺕ ﺍﻟﻬﻰ ﻭﺃﺑﺪﻯ ﻭ ﭘﺎﮐﻰ ﺭﻭﺍﻥ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺗﺎ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭ&#= 65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻢ'ﻭ ﺑ&= #65268;ﺶ ﺍﺯ ﺍﻳﻦ ﻧﻈﺮﻯ ﻧﺪﺍﺭﻡ ﻭ ﭘﻮﺯﺵ ﻣﻴﻄﻠﺒ&#= 65250;.<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'><o:p= ></o:p> <span lang=3DAR-SA dir=3DLTR style=3D'mso-asc= ii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'= mso-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'><o:p></o:p> <span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <![if !supportLineBreakNewLine]> <![endif]><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times N= ew Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'><o:p></o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM167><span dir=3DLTR style=3D'mso-ascii-font-family:"Times= New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>M167</a><span dir=3DLTR style=3D'mso= -ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <o:p></o:p> <span style=3D'mso-ascii-font-family:"Time= s New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> رو&#= 1581; یا روان<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> </s= pan><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span style=3D'mso-ascii-font-family:"Times N= ew Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <o:p></o:p></spa= n> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﮐﺘﺎﺏ ﻣﻘﺪس ﺍﻭﭘﺎﻧﻴﺸﺎﺩ ﻣﺘﻌﻠّﻖ ﺑﺪﻳﻦ ﻭﺩﺍﻧﺘ&#= 65166;ﻯ ﺁﺩﻡ ﻳﺎ ﮐﻴﻮﻣﺮث ﺍﻭﻟ= 5268;ﻦ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﮐﻪ ﮐﺎﺷﻒ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﻧﺨﺴﺘﻴﻦ ﺣﺴﻴﻨﻰ'ﺩﺭ ﺗﺴﻤﻴﻪ ﺗﺼﻮﻑ &= #65165;ﻣﺮﻭﺯﺍﻳﺮﺍA= 255;ﻰ ﻭﺍﺳﻠﺎﻣﻰ'ﺑﻨ&#= 65166;ﻡ ﭘﻨﺞ ﺗﻦ ﺁﻟﻌﺒ&= #65166; ﺍﺳﺖ. ﮐﻪ<sp= an lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﭘﻨﺞ ﺷﻬﻮﺩ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺁﺩﻡ ﻭﻣﻴﺘﺮﺍ ﻳﺎ ﻧﻮﺡ ﻭ ﻧﻴﺰ ﺑﻮﺩﺍ ﻭ ﺯﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ ﺑﻮﺩﻩ ﺍﺳﺖ. ﺍﻭﭘﺎﻧﻴ&= #65208;ﺎﺩ ﺳﻴﻨﻪ ﺑﺴﻴﻨﻪ ﻭﺍﺯ <span lang=3DFA style=3D'mso-ascii-font-fam= ily: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>2800 ﺳﺎﻝ ﻗﺒﻞ ﺍﺯ ﻣﻴﻠﺎﺩ ﺑﺨﻂ ﺳﺎﻧﺴﮑﺮﻳﺖ ﻧﻮﺷﺘﻪ ﺷﺪ'ﻭﺩﺍﺭﺍ ﺷﮑﻮﻩ ﻭﻟﻴﻌﻬ&#= 65194; ﭘﺎﺩﺷﺎﻩ ﻫﻨﺪ'ﮐﻪ ﻋاﺮﻓﻰ ﺍﻟﻬﻰ ﺑﻮﺩ'ﺑﻔﺎﺭﺳﻰ ﮐﻨﻮﻧﻰ ﺩﺭ 500 ﺳﺎﻝ ﭘﻴﺶ ﺗﺮﺟﻤﻪ ﮔﺮﺩﻳ&#= 65194;. ﺩﺭ ﺍﻭﭘﺎﻧﻴﺸﺎﺩ ﺻﺤﺒﺖ ﺍﺯ ﺭﻭ<s= pan lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 185; ﻭﺭﻭﺍﻥ ﻧﻴﺴﺖ' ﻭﺷﺎﻳﺪ ﺍﺳﺎﻣﻰ ﺩﻳﮕﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﻫﺮ ﻣﻮﺟﻮﺩ ﺭﺍ ﺍﺯ ﺩﻭﻗﺴﻤﺖ ﻣﻴﺪﺍﻧﺴﺖ.ﻳﮑ&#= 65264;( ﺻﻮﺭﺕ ﻳﺎ ﻫﻴﺄﺕ) ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻳﮑﻰ (ﮐﺮﺩﺍﺭ ﻭﺭﻓﺘ&= #65166;ﺭ) ﺍﻳﻦ ﻣﻮﺟﻮﺩ.ﮐﻪ ﺷﺒﻴﻪ ﺩﻭ ﻧﺎﻡ ( ﺗﻦ ﻣﺎﺩﻯ ﻭ ﺭﻭﺍﻥ ﺫﻫﻨﻰ) ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺧﻮﺩﺁﮔﺎﻩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ. ﺩﺭ ﮔﺎﺗﺎﻫﺎ ﮐﻪ ﺳﺮﻭﺩﻫﺎﻯ ﺷﺨﺼﻰ ﺯﺭﺩﺷﺖ'&= #64380;ﻬﺎﺭﻣﻴﻦ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟ&#= 65264;<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﻟﻌﺰﻡ ﻭﮐﺎﺷﻒ ﺷﻬﻮﺩ ﭼﻬﺎﺭﻡ ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ ﻭ ﭘﻨﺠﻢ ﻋﺮﺵ ﻣﺼﻄﻔﻮﻯ ﺑﻮﺩﻩ' ﻭ ﺑﺴﺎﻟﻬﺎﻯ 1700 <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>ﻗﺒﻞ ﺍﺯ ﻣﻴﻠﺎﺩ ﻣﺴﻴﺢ ﺑﻮﺩﻩ' ﺻﺤﺒﺖ ﺍﺯ( ﺗﻦ ﻭ ﺭﻭﺍﻥ= ;) ﺩﺭ ﺍﻧﺴﺎﻥ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺷﺪﻩﺍﺳﺖ. ﻭﺯﺭﺩﺷﺖ ﻧﻴﺰ ﺍﺯ(ﺭﻭﺡ ﺟﻬﺎﻥ) ﺑﻤﻌﻨﻰ ﺧﺪﺍﻭﻧﺪ ﻭﺟﻬﺎﻥ ﻫﺴﺘﻰ &= #65267;ﺎ ﻃﺒﻴﻌﺖ ﺑﺎﺷﺪ نیز ﮔﻔﺘﻪ ﺍﺳﺖ.ﮐﻪ ﺑﺎﺯ ﻫﻤﺎﻥ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﻭ ﺗﻦ ﺍﻭ ﻣﻮ<span lang=3DAR-SA style=3D'mso-asc= ii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺭﺩ ﻧﻈﺮ &= #65169;ﻮﺩﻩ ﺍﺳﺖ. ﮐﻪ ﺁﻧﺮﺍ= ( اوروان) ﻣﻴﮕﻮﻳﺪ'ﻳﺎ ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﻓﺎﺭﺳﻰ ﺑﻌﺪﻯ ﮐﻪ ﺩﺭ ﺗﺮﺟﻤﻪ ﻋﺮﺑﻰ ﻗﺮﻳﺶ ﺯ&= #65197;ﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ' ﺑﺼﻮﺭﺕ (ﺭﻭﺡ ﻭﺭﻳﺢ ﻭ ﺭﻳﺤﺎﻥ) ﺗﺒﺪﻳ&= #65246; ﮔﺮﺩﻳﺪ.ﮐﻪ بع= 583;ت ﺑﻨﺎﻡ( ﺟﺎﻥ ) ﺩﺭﺁﻣﺪﻩ ﺍﺳﺖ.ﻭﺗﻦ ﻓﺎﺭﺳﻰ ﻧﻴﺰ ﺑﻌﺮﺑﻰ(ﺑﺪﻥ) ﺷﺪﻩ'ﮐﻪ ﻟﻔﻈﻰ ﻳﻮﻧﺎﻧﻰ ﺑﻮﺩﻩ ﺍﺳﺖ.ﺟﺎ&= #65253; ﻫﺴﺘﻰ ﺑﺎﺯ ﻫﻤﺎﻥ(ﻧﻔس ﮐﻞّ) ﻓﻠﺎﺳﻔﻪ' ﻭ ﺣﺘﻰ ﺷﻬﻮﺩ ﺳﻮﻡ (ﻓﺎﻃﻤﻰ)ﺩﺭ ﺗﺴﻤﻴﻪ ﻣﺤﻤﺪ&#= 65263; ﻳﺎ ﺷﻴﻮﺍ ﺑﮕﻔﺘﻪ ﺑﻮﺩﺍ'ﻭ(ﺩﻏﺪﻭ) ﺑﮕﻔﺘﻪ ﺯﺭﺩﺷ&#= 65174; ﻣﻴﺘﻮﺍﻧﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺑ= ﻮﺩﺍ ﺑﺸﻬﻮﺩ ﻧﻮﺭ (ﺷﻴﻮﺍ)ﻭ ﺯﺭﺩﺷﺖ ﺑﺠﺎﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ ﺷﻴﻮﺍ'ﺑﻨﻮﺭ ﻣﺮﺗﻀﻮﻯ ﺟﺪﻳﺪ ﺭﺳﻴﺪ. ﺷﻴﻮﺍ ﺗﻨﻬﺎ ﺷ&= #65260;ﻮﺩ ﺯﻧﺎﻧﻪ ﺷﺨﺺ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ ﺟﺪﻳﺪ ﺍﺯ(ﺭﻭﺍﻥ ﺯﻧﺎﻧﮕﻰ) ﺍﻧﺴ&= #65166;ﻥ ﻣﻴﮕﻮﻳﻨﺪ.<o:p></o:p>= <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭﻓﻠﺴﻔﻪ ﻗﺪﻳﻢ ﺍﻳﺮﺍﻧﻰ'ﺟﻬﺎ&#= 65253; ﻣﺎﺩﻯ ﺭﺍ (ﺯﻳﺮ= ﻓﻠﻚ ﻭ ﺳﭙﻬﺮ) ﻳﺎ ﺁﺳﻤﺎﻥ ﻫﻔﺘم ﺨﻮﺍﻧﺪﻩ ﺍﻧﺪ ﮐﻪ ﺩﺭ ﺭﻭﺵ ﻣﺤﻤﺪﻯ ﺩﺭ ﺳﻠﻮﻙ' ﭘس ﺍﺯ ﻫﻔﺖ ﺷﻬﻮﺩ ﺗﺠ&= #65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﺑﮑﻤﺎﻝ ﺭﻭﺡ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺰﺩﻳﻚ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺩﺭ <span lang=3DFA style=3D'mso-ascii-font-family:"Tim= es New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﺸﻬﻮﺩ ﻫﻔﺘﻢ ﻧﻮﺭ ﺭﺣﻤﺎﻥ'ﻭ ﺷﻬﻮﺩ ﻫﺸﺘﻢ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭ<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New= Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺣﻤﺎﻥﻤ= 5268;ﺮﺳﻨﺪ. ﻭ ﻣﻬﺪﻯ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺳﻠﻮﮐﻰ ﺧﻮﺩ'ﮐﻪ ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑﻮﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﻮﺩﻩ' ﺧﻮﺩ ﺗﺠﺴّﻢ ﺍﻧﺴﺎﻧﻰ ﺭﻭﺡ ﺍﻟﻘﺪس ﻳﺎ ﻗﺎﺋﻢ ﻣﻴﮕﺮﺩﺩ'ﮐﻪ ﻧﺎﻡ ﻗﺎﺋم ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65267;ﺎ ﭘﺎﻳﺎﻥ ﺷﺮﺍﻓﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻳﺎ ﺍﻭﻝ ﺍﻟﺰﻣﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﻫﻔﺘﻢ ﺍﺯ ﻧﻈﺮ ﻣﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ.ﮐﻪ ﺑﻤﻌﻨﻰ ﺭﻭﺡ ﻣﻘﺪس ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﮐ&= #65166;ﻣﻠﺎﻥ ﻣﺤﻤﺪﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻭ ﺷﻬﻮﺩ ﻧ= ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺧﻮﺩ ﻧﻴﺰ ﺻﺎﺣﺐ ﺭﻭ&= #65187;ﻰ ﺍﻟﻬﻰ ﻣﻴﺸﻮﻧﺪ.ﮐﻪﺍ&#= 65197;ﺗﺒﺎﻁ ﺍﻟﻬﺎﻣﻰ ﺑﺎ ﺭﺏ ﻧﺎﺩﻳﺪﻩ ﺭ&= #65187;ﻤﺎﻥ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨﺪ.ﮔﺮﭼ&#= 65258; ﻣﻮﻗّﺘﺎ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺩﺭ ﺗﻦ ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ'ﮐﻪ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺁﻧﺎﻥ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧﻪ ﺑﻮﺩﻩ' ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﺍﻳﻦ ﻣﻘﺎﻡ ﭘﻴ&= #65166;ﻣﺒﺮﻯ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﻘﻮﻝ ﻣﺤﻤﺪ' ﻫﻤﻴﺸﻪ <span lang=3DFA style=3D'ms= o-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>۳۱۳ ﻧﻔﺮﺁﻧﺎﻥ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺗﺠﺴّم ﻮﻣﻘﺎA= 249; ﺣﺴﻴﻨﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥﺮﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺻﻮﺭﺕ ﺁﻧﺎﻥ ﺩﺭ ﺗﻮﺳّﻞ ﻋﺒﺎﺩﻯ'ﻣﻘﺎﻡ ﻧﺨﺴﺘﻴﻦ ﺣﺴﻴﻦ ﺍﺯ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒﺎ ﺭﺍ ﺩﺍﺭﻧﺪ. ﺍﻳﻦ ﺍﺳﺎﻣﻰ ﻧﺎﻣﻬﺎﻯ ﺟﺪﻳ&#= 65194; ﺍﻟ<span lang=3DAR-SA style=3D'mso-ascii-font-family:"T= imes New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻬﻰ ﺑﺮﺍ&#= 65263; ﭘﻨﺞ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﻳﺎ ﺣﺞ ﻫﺎﻯ ﻋﻤﺮﻩ ﻃﺮﻳﻘﺖ &= #65251;ﺤﻤﺪﻯ ﻭﺗﺼﻮﻑ ﺍﻳﺮﺍ&#= 65255;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻓﻠ&= #65242; ﻫﻔﺘﻢ ﻣﺎﺩﻯ ﻭ ﻓﻠﻚ(ﺗﺤﺖ ﺍﻟﻘﻤﺮ)ﺍﺯ ﻧﻈﺮﻳّﺎﺕ ﺑﻌ= 5194;ﻯ ﻋﻠﻤﺎﻯ ﻧﺠﻮﻡ ﺑﻮﺩﻩ' ﮐﻪ ﺍﺯ ﻫﻔﺖ ﺳﻴّﺎﺭﻩ ﺩﻭﺭ ﺧﻮﺭﺷﻴﺪ ﻣﻴﮕﻔﺘﻨﺪ.ﻭﺧ&#= 65262;ﺭﺷﻴﺪ ﺭﺍ ﻓﻠﻚ ﺍﻭﻝ ﻭ ﻓﻠﻚ ﺗﺤﺖ ﺍﻟﻘﻤﺮﻫﻤﻴﻦ ﮐﺮﻩ ﺯﻣﻴﻦ ﺍﺳﺖ. ﻧﻈﺮﻳّﺎ&#= 65173; ﺩﻳﮕﺮﻯ ﺍﺯﻗﺪﻳﻢ ﺑﻮﺩﻩ'ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ ﻓﻠﺎﺳﻔﻪ ﺍﺳﻠﺎﻣﻰ ﮐﻪ ﻓﻠﺴﻔﻪ ﻣﺸّا= 69; ﺍﺭﺳﻄﻮ ﺭﺍ ﺩﺍﺷﺘﻨﺪ'ﻭ ﺑﻴﺸﺘﺮ ﻣﺎﺩﻯ ﻓﮑﺮ ﻣﻴﮑﺮﺩﻧﺪ'ﺍﺯ ﺩﻩ ﻋﻘﻞ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﭼﻮﻥ ﺍﺑﻦ ﺳﻴﻨﺎ ﻧﻤﻮﺩﻧﺪ.ﻧﺎﺩ&#= 65197;ﺳﺘﻰ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﻫﻤﻴﻦ ﺑس ﮐﻪ ﻣﺮﺍﺗﺐ ﺧﻠﻘﺖ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻣﺤﺪﻭﺩ ﮐﺮﺩﻩﺍﻧﺪ.ﺩﺭ&#= 65187;ﺎﻟﻴﮑﻪ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻓﻠﺎﻙ ﺷﻬﻮﺩﻯ ﻭﺳﻠﻮﮐﻰ ﻫﺴﺖ.ﮐﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺗﻨﻬﺎ ﺑﻬﻔﺖ ﺷﻬﻮﺩ ﺗﺎ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮ&#= 65203;ﺪ. ﻭﭘس ﺍﺯ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺑﻄﻮﺭ ﻧﺎﻣﺤﺪﻭﺩ ﮐﻤّﻰ ﻭ ﮐﻴﻔﻰ ﺍﺯ ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺧﻮﺩ ﻣﻘﺪﻣﺎﺕ ﺗﮑﺎﻣﻠﻰ ﻣﺘﻮﻟﺪﻳﻦ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻳﻮﻧﺎﻧﻴﺎﻥ ﻧﻴﺰ ﺍﺯ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻣﻴﮕﻔﺘﻨﺪ'ﮐﻪ ﺷﺎﻳﺪ ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﺘﺴﻤﻴﻪ ﻭﺗﺼﻮﺭ ﻗﺪﻳﻢ ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻋﻰ ﻗﺎﺋﻞ ﻧﺒﻮﺩﻧ&#= 65194;'ﮐﻪ ﻣﺴﻴﺢ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪس ﻭﻣﺤﻤﺪ ﺍﺯ ﻧﻮﺭ ﻗﺎﺋﻢ ﻧﻮﻉ روح الأم= ین إسم أعظم ﺑﺸﺮﻯ'ﻳﺎﺍﻟﮕ&#= 65262;ﻯ ﮐﻤﺎﻝ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺳﻠﻮﻙ ﺭﻭﺡ ﺍﻟﻘﺪس ﮔﻔﺖ ﻭﻣﺴﻴﺢ ﺍﻳﻦ ﻣﻘﺎﻡ ﺭﺍ ﮔﺒﺮﻳﺎﻝ ﮔﻔﺖ ﻭ ﻣﺤﻤﺪ ﺟﺒﺮﺋ&= #65268;ﻞ ﺧﻮﺍﻧﺪ.ﻳﺎ ﺍﻳﻞ ﻭ ﺍﻟﻪ ﺟﺒﺮﻭﺕ ﻧﺨﺴﺘ&#= 65268;ﻦ ' ﻣﮑﺎﻥ ﻟﺎ ﻣﮑﺎﻥ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ' ﻭ ﺭﺣﻤﺎﻥ ﺩﺭ ﺟﺒﺮﻭﺕ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺟﺒﺮﻭﺗﻬﺎ ﺑﺮﺍﻯ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ' ﻳﺎ ﻫﻤﺎﻥ ﺍﻟﮕﻮﻫﺎﻯ(ﻣث= 575;ﻟﻰ ایدآل ) ﻭ ﻧﻬﺎA= 163;ﻰ ﺑﺮﺍﻯ ﮐﻤﺎﻟﺎﺕ ﺍﻓﺮﺍﺩ ﻫﺮ ﻧﻮﻉ ﺍﺳﺖ. ﻭ ﺷﺎ= ;ﻫﺪﺍﻥ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺗﺠﻠّﻰ نیز (ﺍﻳﻦ ﻫﻤﺎﻧﻰ) ﺁﻥ ﻣﺮﺍﺗﺐ و مقام ﺍﻟﻬﻰ ﺭʋ= 65; ﻣﻴﻴﺎﺑﻨﺪ. ﻳﻮﻧﺎﻧﻴﺎﻥ ﺑ&#= 65198;ﺍﻯ ﺣﻴﻮﺍﻧﺎﺕ ﻭﺟﻤﺎﺩﺍﺕ ﻧﻴﺰ ﺍﺭﺑﺎﺏ ﻧ&= #65262;ﻉ ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ.ﮐﻪ ﻣﺎﺭﺏّ ﺍﻟﻨﻮ= 5227;ﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺗﺎ ﺑﺸ&= #65260;ﻮﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﻧﺮﺳﻴﺪ' ﻫﻤﭽﻨﺎﻥ ﺗﺎﺑﻊ ﺍﺭﺑﺎﺏ &= #65255;ﻮﻉ ﺣﻴﻮﺍﻧﻰ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ'ﺑﺮﺍﻯ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺑ&#= 65228;ﺪﻯ ﺑﺠﻬﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻗﺮﺁﻥ ﻭﻣﺤﻤﺪ ﻧﻴﺰ ﻣﻨﮑﺮ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻧﺸﺪ'ﻭﻟﻰ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺭﺍ ﺭﺏّ &= #65165;ﻟﺄﺭﺑﺎﺏ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ. ﻭ(ﺭﺏّ) ﻳﻌﻨﻰ ﺗﺮﺑﻴﺖ ﮐﻨﻨﺪ&#= 65257; و (رابی) ﻳﻚ ﺭﻭﺡ'ﻭﺧﺪﺍﻯ ﻣﺠﻤﻮﻋﻪﺍﻯ'ﮐ&#= 65258; ﺩﺭ ﮐﻤﺎﻝ ﻧﻮﻋﻰ ﺷﺒﻴﻪ ﻫﻢ ﻫﺴﺘﻨﺪ.ﻭﺍ&= #65247;ّﺎ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ'ﺧﻮﺩ ﻓﺮﺩ ﻭﺍﺣﺪﻯ ﺩﺭ ﻧﻮﻉ ﺧﻮﺩﺵ ﻣﻴﺒﺎﺷﺪ.ﻭﻫﻴ&#= 64381;ﮑس ﺩﻭﻣﻰ ﻧﻈﻴﺮ ﺧﻮﺩ ﻧﺪﺍﺭﺩ.ﮐﻪ ﻣﺎ ﺍﺯ(ﺭﺏّ ﺍﻟﻔﺮﺩ) ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﻋﻤﻠﺎ ﺭﺏّﺍﻟﻔﺼﻞ ﻳﺎ ﺭﺏ ﺍﻟﻨﻮﻉ ﻫﻢ ﻧﻴﺴﺖ. ﻣﮕﺮ= ﻫﺮ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺭﺍ ﺭﺏّ ﺑﮕﻮﺋﻴﻢ.ﭼﻮﻥ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻳﺎ ﻗﺎﺋﻢ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ.ﺍﻳﻦ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺍﻧﻮﺍﻉ ﮐﺎﺭ ﻋﻠﻤﺎﻯ ﺟﺎﻧﻮﺭﺷﻨﺎﺳ= 5264; ﺍﺳﺖ'ﮐﻪ ﻣﻔﻴﺪ = ﺍﻣﮑﺎﻥ ﺗﺼﻮﺭ ﻫﺮ ﮔﺮﻭﻩ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ ﻃﺒﻘ&#= 65258; ﺑﻨﺪﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ'ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﺳﺖ.ﻭ(ﺍﻟﻠﻪ) ﺧﻮﺩ ﻧﻴﺰ ﺑﻤﻌﻨﻰ ﺍﻳﻦ (ﺍﻟﻪ) ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ'ﻫﻨﻮﺯ ﺧﺪﺍﻭﻧﺪ(ﻫﻮ) ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻧﻴﺴﺖ'ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﺩﺭ ﻋﻤّاء ﻣﻴﮕﻮﻳﺪ.ﻭﻣﺎ ﺍﺯ ﻫﺎﻫﻮﺕ جهان عدم ما سواه ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﺍﻟﻠﻪ ﻋﺮﺑﻰ ﺷﺪﻩ(ﺃﻫﻮ) ﺩﺭ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺍﺳﺖ ﮐﻪ ﻗﺮﻳﺶ = ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄﺻﻞ ﺑﻮﺩﻧﺪ ﻭﻓﺮﻫﻨﮓ ﻓﺎﺭ&#= 65203;ﻰ ﺩﺭﻯ ﻭ ﺯﺭﺩﺷﺘﻰ ﺩﺍﺷﺘﻪ ﮐﻪ ﺯﺑﺎﻥ ﻗﺮﺁﻥ ﻭ ﺍﻋﺮﺍﺏ ﺍﮐﻨﻮ&#= 65253; ﻓﺮﺍﻭﺍﻥ ﻭﺍﮊﮔﺎﻥ ﻓﺎﺭﺳﻰ ﻫﺴﺖ.<o:p></o:= p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﻨﺎ ﺑﺮﺍﻳﻦ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭﻭﺡ ﺍﻧﺴﺎﻥ'ﮐﻪ ﺩﺭ ﺷﻬﻮﺩ ﺭﻭﺡ ﺍﻟﻘﺪس ﻣﻴﮕﻮﺋﻴﻢ' ﻓﺮ&= #65165;ﻭﺍﻥ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭ&= #65261;ﺡ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ. ﮔﻴﺎﻫﺎﻥ ﻳﻚ ﺑُﻌﺪﻯ ﻭﺣﻴﻮﺍﻧﺎﺕ ﺩﻭﺑُﻌﺪﻯ'ﮐﻪ ﺣﻴﺎﺕ ﻭﺣﺮﮐﺖ ﺭﺍﺩﺍﺭﻧﺪ.ﻭﺍ&#= 65255;ﺴﺎﻥ ﺑﺸﺮﻯ ﺳﻪ ﺑُﻌﺪﻯ ﺣﻴﺎﺕ ﻭ ﺣﺮﮐﺖ ﻭ ﻋﻘﻞ'ﻳﺎ ﺻﻔﺎﺕ ﺩﻳﮕﺮ ﻋﻘﻞ ﭼﻮﻥ ﻋﺸﻖ ﻭﺍﺭﺍﺩﻩ ﻭ ﺍﻳﻤﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻥ ﮔﻔﺖ ﻭﺍﻧﺴﺎﻧﻬﺎﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﻪ <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۵۵<span lan= g=3DFA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DFA style=3D'mso-ascii-font-family:"Ti= mes New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'>ﻗﺮ᥽= 3; ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ'ﻣﻮﺟ&#= 65262;ﺩﺍﺗﻰ<span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> </s= pan><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 380;ﻬﺎﺭ ﺑُﻌﺪﻯ ﻫﺴﺘﻨﺪ 'ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﻴﻢ ﺗﺼﻮﺭ ﻣﻮﺟﻮﺩ&#= 65267;ّﺖ ﭼﻬﺎﺭ ﺑُﻌﺪﻯ ﺭﺍ ﺑﻨﻤﺎﺋﻴﻢ.ﮔﻮ&#= 65163;ﻰ ﻓﺮﺷﺘﮕﺎنی هž= 7;تند' ﮐﻪ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺗﺨﻴّﻠﺎﺕ ﺯﻳﺎﺩﻯ ﺩﺍﺭﻳﻢ'ﮐﻪ ﻣﺎ ﺍﺯ ﺭﻓﺖ ﻭ ﺁﻣﺪﻫﺎﻯ ﮐﻬﮑﺸﺎﻧی ﻤﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺩﺭ ﺍﺣﻮﺍﻝ ﺭؤﻳﺎ= 5163;ﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩﻣﻠﺎﺣﻄﻪ ﮐﺮﺩم که ﻫﺮ ﻗﺪﻡ ﺧﻮﺩﺭﺍ ﺑﺮﻭﻯ ﻳﻚ ﮐﺮﻩ ﻣﻴﮕﺬﺍﺭﻧﺪ ﻭ ﺑﺴﺮﻋﺖ ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ ﻭ ﺑﻄﻮﺭ ﺧﻠﺎﺻﻪ' ﻣﻮﺟﻮﺩﺍﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻣﻴﮕﻮﺋﻴﻢ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﻧﻮﻉ ﺑﺸﺮ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﻣﻴﺒﺎﺷﺪ . ﭘس ﻣﻮﺟﻮﺩﺍﺕ ﺑﺎ ﺍﺑﻌﺎﺩ ﺑﻴﺶ ﺍ&= #65199;ﭼﻬﺎﺭ ﺑُﻌﺪ ﺩﺭﺁﻳﻨﺪﻩ ﻓﺮﺍﻭﺍﻥ ﻫﺴﺘﻨﺪ. ﻭ ﻫﺮ ﺩﺭﺟﻪ ﺗﻘﺮﺏ ﺑ&= #65192;ﺪﺍ ﺻﻔﺎﺕ ﻭﺍﻣﮑﺎ&#= 65255;ﺎﺕ ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﮐﺮﺍ&#= 65251;ﺖ ﻭﺭﺣﻤﺖ ﺩﺍﺭﻧﺪ.ﺗﺎ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺩ&= #65197; ﺃﺑﺪﻳّﺖ ﻣﻄﻠﻖ ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﺮﺍﺗ&#= 65168; ﺍﺭﺑﺎﺏ ﻧﻮﻉ'ﻳﻚ ﺭﻭﺡ ﺍ= ﻳﻦ ﻫﻤﺎﻧﻰ ﺻﻔﺎﺕ &= #65191;ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺭﺍ ﭘﻴﺪﺍ ﮐﻨند'ﻭ ﺻﺎﺩﺭ ﺍﻭﻟﻰ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺷﻮﺩ' ﮐﻪ ﺟﻬﺎﻥ ﺩﻳﮕﺮﻯ ﺭﺍﺩﺭ ﻫﺴﺘﻰ ﻫﺎﻯ ﻏﻴﺮﺍﺯ ﻫﺴﺘﻰ ﺍﻟﻠﻪ' ﺑﺘﺮﺑﻴﺖ ﺍﻓﺮﺍﺩ ﺍﻧﻮﺍ&#= 65225; ﻭﺍﺑﺴﺘﻪ ﺑﺨﻮﺩﺭﺍ ﺍﺩﺍﺭﻩ ﻧﻤﺎﻳﺪ. ﺭﺣﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺍﮐﻨﻮﻥ ﺑﺮﺍﻯ ﺍﻣﮑﺎﻥ ﻓﻬﻢ ﻣﺎ ﻋﻨﻮﺍﻥ ﻋﻘﻞ ﺩﺍﺭﺩ.ﻭﻟﻰ ﻋﻘﻞ ﺻﺪﻫﺎ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺗﺎﺑﻊ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺍﺯ ﻫﻮﺵ ﻭ ﻋﺸﻖ ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺍﺣﻮﺍﻝ ﺩﻳﮕﺮﻯ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﺘﻔﺎﻭﺕ ﺑﺎﻫﻢ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺩﺍﺭﻧﺪ.ﻭ ﺭﺳﻴﺪﻥ ﺑﻌﻘﻞ ﺑﺮﺗﺮ'ﺑﺎ ﺗﺤﺼﻴﻞ ﻋﻠﻢ ﻭﮐﺘﺎﺏﺧﻮﺍﻧ= 5264; ﺑﻴﺸﺘﺮ ﺩﺳﺖ ﻧ&= #65252;ﻴﺪﻫﺪ.ﮐﻪ ﻋﻠﻢ ﻏﻴﺮ ﺍﺯ ﻋﻘﻞ ﺍﺳﺖ.ﻭﻋﻘﻞ ﺭﺍ ﺍﻣﺮﻭﺯ ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﺳﻠﻮﮐﻰ'ﺩ&#= 65197; ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟﻬی ﺒﺮﺳﺪ.ﮐﻪ ﻫﺮﻳﻚ ﻋﻘﻞ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮﻯ ﺭﺍ ﺩﺍﺭﺩ. ﺗﺤﺼﻴﻞ ﻋﻠﻢ ﻳﻚ ﺗﻮﺳﻌ&= #65258; ﺍﻓﻘﻰ ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ ﺍﺳﺖ'ﮐﻪ ﺑﺎﺯﻳﭽﻪ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65197;ﻭﺍﻥ ﺗﺰﮐﻴﻪ ﻧﺸﺪﻩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65169;ﺎ ﺭﻓﺎﻩ ﺑﻴﺸﺘﺮ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ ﻤﻔﻴﺪ ﻫﺴﺖ.ﻭﻟﻰ ﮐﺎﺭ&= #65203;ﺎﺯ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩﻯ ﻭﺭﻭﺣی اﻧﺴﺎA= 253; ﻧﻴﺴﺖ.ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﻭ ﺑﻬﺸﺘﻬﺎﻯ ﻧﻮﻋﻰ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺶ &= #65169;ﺮﻭﺩ. ﮔﺮﭼﻪ ﺑﺎﻟﻌﮑس ﮐﺎﺭﻣﺎﻯ ﻭ ﺳﺘﻤﮕﺮﻯ ﻭﻣﺎﺩﻩ ﭘﺮﺳﺘﻰ ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﻓﺮﺍﻭﺍﻥ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﭼﻮﻥ ﺗﮑﺒّﺮ ﻭ ﻏﻀﺐ ﺩﺍﺭﺩ. ﮐﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺯﻧﺪﮔﻰ ﻋﺎﻟﻤﺎﻧﻪ ﮐﻨﻨﺪ ﺟﻬﻨّﻤ= 5264; ﺗﺮ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺑﮑﺎﺭﻣﺎﻫ&#= 65166;ﻯ ﻧﺴﺦ ﺑﺪﺗﺮ ﺑﺸﺮﻯ ﻳﺎ ﻣﺴﺦ = ﺣﻴﻮﺍﻧﻰ'ﻭﺣﺘ&#= 65264; ﺑﻔﺴﺦ ﮔﻴﺎﻫﻰ ﻭ ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ ﺗﺤﺖ ﺟﻤ&= #65166;ﺩﻯ'ﻣﻤﮑﻦ ﺍﺳﺖ ﺳﻘﻮﻁ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﻭﻧﻮﻋﻰ ﻧﻤﺎﻳﻨﺪ. ﮐﻪ ﺯﻣﺎﻧﻬﺎﻯ ﺑﺴﻴﺎﺭ ﺩﺭﺍﺯ'ﮔﺎﻫﻰ ﭼﻨﺪ ﻣﻴﻠﻴﻮﻥ ﺳﺎﻝ ﻭ ﺑﻴﺸﺘﺮ'ﺑﺎ ﺗﮑ&= #65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﺧﻮﺩﺭﺍ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ ﻫﻤﻴﻦ = ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠﻰ ﺍﺯ ﺭﻭﺡ ﺍﻟﻘﺪﺵ ﺭﺍ ﺑﺎﻳﺪ ﺑﻨﻤ&= #65166;ﻳﻨﺪ ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧﺪ'ﺩﺭ(ﺷ&= #65194;ﻥ ﻭ ﺻﻴﺮﻭﺭﺕ)ﻳﺎ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨﺪ .<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﻨﻈﺮ ﺑﺮﺧﻰ ﻣﺤﻘّﻘﻴﻦ'ﺯﺭ= 5193;ﺷﺖ ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺍﺯ( ﺭﻭﺡ ﺟﻬﺎﻥ) ﻳﺎﺩ ﮐﺮﺩﻩ.ﻭ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺑﻤﮑﺎﺗﺐ ﻓﻠﺴﻔﻰ ﻭﺩﻳﻨﻰ ﻳﻮﻧﺎﻥ ﺭﺳﻴﺪ.ﻭ ﺩﺭ ﺍﻓﻠﺎﻃﻮﻥ( ﺍﻳﺪﺁﻟﻴﺰﻡ ) ﺍﻭﺭﺍ ﺗﺸﮑﻴﻞ ﺩﺍﺩ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﺭﻭﺵ ﺳﻠﻮﮐﻰ ﺯﺭﺩﺷ&#= 65174; ﺭﺍ ﺩﺍﺷﺖ.ﻭﻣﺎﺩﻩ ﺭﺍ ﺧﻠّﺎﻗﻴّA= 174; بوسیله ﺭﻭﺡ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ.ﮐﻪ ﻣﺎ ﺍﺯ ﻣﺎﺩﻩ'ﺑﻌﻨﻮﺍ&#= 65253; ﺗﺮﺍﮐﻢ ﺃﺗﻤﻬ&#= 65166; ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﻫﺮ ﻳﻚ ﺭﻭﺡ ﺧﻮ= ﺩ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻭﺩﺭ ﺟﺴﻢ ﻫﺮ ﺟﻤﺎﺩ ﻭ ﺣﺘﻰ ﮔﻴﺎﻩ ﻭ ﺣﻴﻮﺍﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﮔﺮﭼﻪ ﺩﺭ ﺩﺍﻧﺶ ﺟﺪﻳ&= #65194; ﺃﺗﻢ ﺷﻨﺎﺳﻰ'ﺗﺮﮐﻴ&#= 65170;ﺎﺕ ﺩﺍﺧﻞ ﻫﺴﺘﻪ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 155;ﺗﻢ' ﻳﻌﻨﻰ(ﺗﻦ ﺃﺗﻢ)= ﺑﻴﺶ ﺍﺯ ﺻﺪ ﻧﻮﻉ ﻣﻮﺟﻮﺩﺍﺕ ﺭﻳ&#= 65200;ﺗﺮ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺎﺯ ﻫﺮﻳﻚ ﺭﻭﺣﻰ ﺩﺍﺭﻧﺪ' ﮐﻪ ما ﺍﺯ ﺍﻧﻮﺍﻉ ﺃثیرʌ= 63; ﻣﻴﮕﻮﺋﻴﻢ.ﻭﻣ&#= 65256;ﻄﻘﺎ ﻫﺮ ﻣﻮﺟﻮﺩ ﺃث&#= 1740;رﻯ ﺩﺍﺧﻞ ﻫﺮ ﺃﺗﻢ'ﺧﻮﺩ ﻧﻴﺰ ﺗﺮﮐﻴﺒﺎﺕ ﺩﺍﺧﻠﻰ ﺭﻳﺰﺗﺮ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺍﺯ ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺃثیرﻯ ﻣﻴﮕﻮﺋﻴﻢ.ﻭﻣ&#= 65256;ﻄﻘﺎ ﻫﻤﭽﻨﺎﻥ ﺍﻳﻦ ﺗﺮﮐﻴﺒﺎﺕ ﺭﻳﺰﺗﺮ ﻧﻴﺰ ﺭﻭﺡ ﻭ<span lang= =3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺗﮑﺎﻣﻠ= 5166;ﺕ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﺗﺎ ﺑﻔﺮﺽ ﺑﺂﻥ ﻣﺎﺩﻩ و سدیم نخستین ﺍﻭﻟﻴﻪ ﺑﺮﺳﻴ&#= 65250;' ﮐﻪ ﭼﻴﺰﻯ ﺟﺰ ﺭﻭﺡ ﻧﻴﺴﺖ.ﻭ ﺍﺭﻭﺍﺡ ﺑﺮﺍﻯ &= #65175;ﺸﮑﻴﻞ ﺗﻦ ﺧﻮﺩ' ﺍﺭﻭﺍ= ﺡ ﭘﺎﺋﻴﻥﺘﺮ ﺍﺯ ﺗﻦ ﺟﻨﻴﻦ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺑﻘﻮﻝ ﺣﮑﻤﺖ ﻳﻮﻧﺎﻧﻰ ﻣﻌﺮﻭﻑ'ﻫﺮ ﻣﻮﺟﻮﺩﻯ(ﺻﻮﺭ&#= 65173; ﺍﺳﺖ ﻭﻫﻴﻮﻟﺎ) ﻭﭼﻮﻥ ﻫﻴﻮﻟﺎ ﺧﻮﺩ ﺻﻮﺭﺕ ﻭ ﻫﻴﻮﻟﺎﻫﺎﻯ ﺭﻳﺰﺗﺮﻯ ﺩﺍﺭﺩ' ﭘس ﺳﺮﺍ&= #65203;ﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺻﻮﺭﺕ ﻫﺴﺘﻨﺪ.&= #65261; ﺻﻮﺭﺕ ﻧﻴﺰ ﻣﻴﺪﺍﻧﻴﻢ ﺍﻣﺮﻯ ﺍﺯ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﺻﻮﺭﺕ ﺃﻣﺮ ﻣﺎﺩﻯ ﻧﻴﺴﺖ.ﻣﮕﺮ ﻫﻤ&= #65166;ﻥ ﺭﺍ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﻫﺮ ﭼﻴﺰ ﺑﺪﺍﻧﻴﻢ.ﻭ ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴ&#= 65250; ﺩﺭ ﻫﺴﺘﻰ ﺟﺰ ﺭﻭﺡ ﻧﻴﺴﺖ. ﮐﻪ ﺳﺮﺍﺳﺮ ﺩﺭ ﺃﺯﻝ' ﺍﺯ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺧﺪ&#= 65165;ﻭﻧﺪ ﺟﺪﺍ ﺷﺪﻩ' ﺗﺎ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ' به ﺼﻮﺭﺕ ﺗﺮﺍﮐﻤﺎﺕ ﺍﺟﺴﺎﻡ ﺭﻳﺰﺗﺮ ﺭﻭﺡ ﺩﺍﺭ ﺑﺎﺷﺪ. ﮐﻪ ﭘس ﺍﺯ ﻋﺒﻮﺭ ﺍﺯ ﺗﻤﺎﻡ ﺍﻧﻮ&= #65165;ﻉ ﺑﻨﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺮﺳﻨﺪ. ﻭﻫﻤﻴﺸﻪ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﻫﺴﺘﻨﺪ ﮐﻪ ﺗﮑ&= #65166;ﻣﻞ ﻣﻴﻴﺎﺑﻨﺪ.ﮐﻪ&#= 65251;ﺎ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻫﺮ ﻣﻮﺟﻮﺩ ﭼﻮﻥ ﺃﺗﻢ ﻳﺎ ﺍﻧﺴﺎﻥ ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﺩﺭ ﺍﺑﺪﻳّﺖ ﻫﻤﻪ ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺩﺭ &= #64400;ﻤﺎﻟﺎﺕ ﻧﻮﻋﻰ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ ﺭﺏّ ﺍﻟﺄﺭﺑﺎﺏ ﻣﻴﺮﺳﻨﺪ'ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ ﺑﺨﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﻭ ﺗﺎﺯﻩ ﺍﻟﻠﻪ' ﺧﻮﺩ( ﺻﺎﺩﺭ ﺍﻭﻝ) ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻴﻬﺎ ﺍﺳﺖ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺭﻭﺍﻥ ﮐﻪ ﺑﻨﻈﺮ ﺯﺭﺩﺷﺖ ﻭ ﺍﻓﻠﺎﻃﻮﻥ'ﺧﻮ&#= 65193; ﺑﻮﺟﻮﺩ ﺁﻭﺭﻧﺪﻩ ﺟﺴﻢ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻣﺎﺩﻩ ﻭﺻﻮﺭﺕ'ﻫﻤﺎﻥ &= #65252;ﺤﺴﻮس ﺑﺮﺍﻯ ﭼﺸﻢ ﻭ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳﻦ ﻧﻈﺮﺯﺭﺩﺷﺖ ﻭﺍﻓﻠﺎﻃﻮﻥ' ﺷﺒﻴﻪ ﺑﮑﺎﺭ(ﺟﻨﻴﻦ)ﺩ&= #65197; ﺷﮑﻢ ﻣﺎﺩﺭ ﺍﺳﺖ.ﮐﻪ ﺭﻭﺡ ﻃ= ﻔﻞ ﺗﻦ ﺧﻮﺩﺭﺍ ﻣﻴﺴﺎﺯﺩ'ﮐﻪ ﻣﺎ ( ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ) ﻣﻴﮕﻮﺋ&= #65268;ﻢ.ﮔﺮﭼﻪ ﺍﺯ ﻧﻈﺮ ﻋﻠﻤﻰ ﻭ ﻇﺎﻫﺮﻯ'ﮊﻧﺘﻴ&#= 65242; ﺟﺴﻤﻰ ﻫﺴﺘﻪ ﺍﻭﻟﻴﻪ ﻧﻄﻔﻪ'&= #65169;ﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﮊﻧﺘﻴﻚ ﻭﺍﻟﺪ&#= 65267;ﻦ' ﮐﺎﺭ ﺳﺎﺧﺘﻦ ﺟﺴﻢ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺟ&= #65166;ﻟﺐﺗﺮ ﺗﺤﻘﻴﻘﺎﺕﻋﻠ= 5252;ﻰ ﺍﺳﺖ'ﮐﻪ ﻧﻄﻔﻪ ﺗﺎ ﺟﺴﻢ ﮐﺎﻣﻞ ﺷﺪﻩ ﻣﻮﺟﻮﺩ' ﺗﻤﺎﻡ تاریخ ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴﻦ ﺧﻮﺩﺭ&#= 65165; ﺗﮑﺮﺍﺭ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ ﺟﻨﻴﻦ ﺍﻧﺴﺎﻥ'ﭘس ﺍﺯ ﺗﺸﮑﻴﻞ ﺻﻮﺭﺕ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ'ﻋﺎﻗﺒﺖ ﺩﺭ ﻣﻴﻤﻮﻥ ﻣﺎ&= #65255;ﻨﺪﻯ ﺩﺭ ﺷﮑﻞ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺳﺎﺧﺘﻪ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺗﻮﻗّﻒ ﻭ ﺑﺘﻮﺳﻌﻪ ﻭ ﺗﮑﻤﻴﻞ' ﺟﺴﻢ ﺧﻮﺩﺭﺍ ﻣﻴﺴﺎﺯﺩ.ﻭ ﺍﻳﻦ ﺩﻟﻴﻞ ﻋﺒﻮﺭ ﺗﻤﺎﻡ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮﺩﺍﺕ ﺍﺯ ﺗﻤﺎﻡ ﺍﻧﻮﺍﻉ ﻗﺒﻠﻰ ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﺑﺎﺭ ﺍﻭﻝ<span lang=3DAR-SA di= r=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺧﻮﺩ ﻧﻴﺴﺖ ﮐﻪ ﻣﺘﻮﻟﺪ ﺷﺪﻩ ﺍ&= #65203;ﺖ. ﺗﻮﻟﺪﺍﺕ (ﻗﺒﻞ = ﺑﺸﺮﻯ) ﺑﻰ ﻧﻬﺎﻳﺖ ﻓﺮﺍﻭﺍﻧﻰ ﺩﺍﺷﺘﻪ ﺍﺳﺖ. ﭘ= س ﺗﻮﻟّﺪﺍﺕ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻰ ﻧﻬﺎﻳﺘﻰ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺎﺍﻳﻦ ﺑﺮﺭﺳﻰ ﻫﺎ' ﻧﻪ ﻓﻘﻂ ﺍﺯ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻭﻧﺎﺳﻮ&#= 65173; ﺍﺟﺴﺎﻡ ﻣﺤﺴﻮس ﺭﺍ ﻣﻴﺒﻴﻨﻴﻢ.ﻭﻟ&#= 65264; ﺟﻬﺎﻥ ﺍﺭﻭﺍﺡ ﻧﺎﭘﻴﺪﺍ ﻫﺴﺘﻨﺪ ﮐﻪ ﻣﻬﻤﺘﺮ ﻭ ﺍﺻﻞ ﻭﺟﻮﺩﻣﺎ ﻣﻴﺒﺎﺷﺪ.ﻭ(ﻣﮑ&= #65166;ﻥ ﻟﺎ ﻣﮑﺎﻥ) ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﺭﺍ ﺩﺭ = ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﮔ&= #65236;ﺖ'ﻭﻧﻪ ﺩﺭ ﻓﻀﺎﻯ ﻣثل= 575; ﮐﺮﻩ ﺯﻣﻴﻦ. ﺯﻳ= ﺮﺍ ﮐﺮﻩ ﺯﻣﻴﻦ ﻭﻫﻮﺍﻯ ﺑﺎﻟﺎﻯ ﺁﻥ ﭼﻮﻥ ﮐﻬﮑﺸﺎﻧﻬﺎ'ﺳ&#= 65198;ﺍﺳﺮ ﺃﺗﻤﻬﺎ ﻭ ﺩﻭﻥ ﺃﺗﻤﻬﺎ ﻫﺴﺘﻨﺪ.ﮐﻪ ﭘس ﻣﻠﻴﻮﻧﻬﺎ ﻭﺑﻴﻠﻮﻧﻬﺎ ﺳﺎﻝ'ﻋﺎﻗﺒﺖ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ ﻣﻴﺂﻳﻨﺪ.ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﻃﺒﻘﺎﺕ ﮐﻴﻔﻰ ﻭﻣﻘﺎﻣﻰ ﺑﺎﻳﺪ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺩﺍﻧﺴﺖ.&#= 65199;ﻳﺮﺍ ﺍﺭﻭﺍﺡ ﻧﻴﺰ ﻃﺒﻘﺎﺕ ﮐﻴﻔﻰ &= #65251;ﺘﻔﺎﻭﺕ ﺗﮑﺎﻣﻠﻰ ﺩﺍﺭﻧﺪ. ﮐﻪ ﻣﺎ ﺩﺭ(ﺍﻧﻮﺍﻉ) ﺗﺼﻮﺭ ﻣﻴﮑﻨﻴ&#= 65250;.ﻭ ﻣﻄﻠﻘﺎ ﺍﻳﻦ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ' ﮐﻪ ﺑﺄﺻﻞ ﺭﻗﻴ&= #65240;ﺘﺮ ﻭﺍﻟﻬﻰ ﺗﺮ ﺁﻥ ﺑﺮﺳﻴﻢ' ﺑﺎﺯ ﺑﺨﺪﺍﻭﻧﺪ ﺍﻟ&#= 65248;ﻪ ﻣﻴﺮﺳﻴﻢ.ﻭ ﺧﺪ&= #65165;ﻭﻧﺪ ﻫﻮ ﺑﻴﺮﻭﻥ ﺍﺯﻫﺴﺘﻴﻬﺎ ﺍﺳﺖ.ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺑﺮﺍﻯ ﺫﻫﻦ ﻧﺎﺗﻮﺍﻥ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ ﺗﺼﻮﺭ' ﻣﻴﺘﻮﺍﻧﺪ ﻃﺒﻘﻪ ﺑﻨﺪﻯ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 259;ﺎﻯ ﺗﺼﻮﺭﻯ ﺧﻮﺩﺭ&#= 65165; ﺑﻨﻤﺎﻳﺪ' ﮐﻪ ﺩﻭﭼﺎﺭ ﺣﻴﺮﺕ ﻭ ﮔﻴﺠﻰ ﻧﺸﻮﺩ.ﻭﻫﺮﮐس ﺩﺭ ﺗﺼﻮﺭﺍﺕ ﻋﺎﻟﻴﻪ ﺧﻮﺩ'ﺩﺭﺣﺪّ ﺷﺎﻳﺴﺘﮕﻰ ﺗﮑﺎﻣلی ﺨﻮﻳA= 206; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎﻟﺎﺑﺮﻭﺩ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﭼﻨﻴﻦ ﺗﺮﻙ ﺗﺼ&= #65262;ﺭﺍﺕ ﺑﺸﺮﻯ ﻣﻴﮑﻨﻨﺪ' ﮐﻪ ﺑﺘﺼﻮﺭﺍﺕ ﺍﻟ&#= 65260;ﻰ'ﻧﺘﻴﺠﻪ ﺭؤﻳﺎﻫﺎ ﻭﺷﻬ= 5262;ﺩﻫﺎﻯ اﻟﻬﻰ ﺧﻮﻳﺶ' ﺑ&= #65166;ﻟﺎﺗﺮ ﺑﺮﻭﻧﺪ ﮐﻪ ﺩﻳﭙﻠﻢ ﺍﻳﻦ ﺳ&= #65220;ﻮﺡ ﺗﻮﻓﻴﻘﺎﺕ ﺗﻌﺎﻟﻰ ﻓﮑﺮﻯ ﺳﺎﻟﮑﺎﻥ ﺭﺍ'ﺩﺭ ﺷﻬﻮﺩﻫ&= #65166;ﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﻳﻢ.ﺗﺎ ﺑﺮﺍﻯ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﻳﻢ.ﻭ ﺭﻭﺡ ﮐﺎﻣﻞ ﺷﺪﻩ ﺧﻮﺩﺭﺍ ﺍﻧﺴﺎﻥ ﺪﺭ(ﺻﻮﺭﺕ ﻫﻤﺰﺍﺩ) ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯﻣﺮﮒ ﻣﻰ ﺑﻴﻨﺪ.ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﺑﺮﺗﺮ ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﺒﻴﻨﺪ.ﻭ ﺍﻳ&= #65254; ﻫﻤﺰﺍﺩ ﻫﻤﺎﻥ ﻓﺮﺷﺘﻪ ﻣﺪﺑﺮ &= #65165;ﻣﺮﻭﺯ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ'ﻭﺣﺘﻰ ﻫﻤﺎﻥ ﺭﻭﺡ ﮔﺮ&= #65193;ﺵ ﺩﻫﻨﺪﻩ ﻫﺮﺷﺐ ﺍﻭ ﺩﺭﺭؤﻳﺎ ﺍﺳﺖ.ﻭ ﻫﻤﺎﻥ ﻓﺮﺷﺘﻪ ﻣﺮﮒ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺎﺯ ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ'ﮐﻪ ﻧﻄﻔﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﻭﺭﺍ ﻣﻴﺴﺎﺯﺩ'ﮐﻪ ﺷﺒﺎﻫﺘﻰ ﺑﺎ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ.ﻣﺎﻧﻨ&#= 65194; ﺍﻳﻦ ﻓﺮﺽ ﮐﻪ ﺭﻭﺡ ﻣﻴﻤﻮﻥ ﮐﺎﻣﻞ ﺷﺪﻩ ﻣﻨﺎﺳﺐ ﺗﻮﻟﺪ &= #65255;ﻮﻉ ﺑﺸﺮﻯ'ﺟﺴﻢ ﺑﺸ&= #65198;ﻯ ﺍﻭﺭﺍ ﻣﻴﺴﺎﺯﺩ' ﮐﻪ ﺷﺒﺎﻫﺘﻰ ﺑﺎ ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﻧﺪﺍﺭﺩ ﻣﮕﺮ ﻫﻤﺎﻥ ﺷﺒﺎﻫﺘﻬﺎﻯ ﺟﺴﻤﻰ ﻭﻧﻮﻋﻰ ﭼﻮﻥ ﺩﺳﺖ ﻭ ﺍﻋ= ﻀﺎﻯ ﺩﻳﮕﺮ ﮐﻪ ﻫﻤﻪ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺩﺍﺭﻧﺪ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻣﺠﻤﻮﻋﻪ ﻋﻮﺍﻟﻢ ﻣﺎﺩﻯ'ﺳﻨﮕﻴﻥ&#= 65176;ﺮ ﺍﺯ ﻋﺎﻟﻢ ﮐﻨﻮﻧﻰ ﻣﺎ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺩﺭﺣﮑﻤﺖ ﻗﺪﻳ&#= 65250; ﺁﻧﺮﺍ ﻣﺎس <span dir= =3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>Mass= <span style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> ﻣﻴﮕﻔ᥵= 6;ﻨﺪ.ﻳﺎ ﻫﻤﺎﻥ ﺟﻬﺎﻥ( ﺍ= ﻳﻮﻧﻰ و ﭘﻠﺎﺳﻤﺎ) ﻭﺳ&= #65166;ﺯﻧﺪﻩ ﺃﺗﻢ ﮐﻪ ﺩﺭ ﻣﺮﮐﺰ ﮐﻬﮑﺸﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ ﻣﺎ ﻧﺎﻡ (ﻣﺎﺳﻮﺕ) ﺩﺭ ﺑﺮﺍﺑﺮ (ﻧﺎﺳﻮﺕ) ﻣﺎﺩﻯ ﺧﻮﺩ ﻣﻴﮕﻮﺋﻴ&#= 65250;.ﮐﻪ ﺑﺎﺯ ﻣﻠﮑﻮﺕ'ﻭ ﺑﻰ ﻧﻬﺎﻳﺖ ﻋﻮﺍﻟﻢ ﺟﺒﺮﻭ&#= 65173;' ﺗﺎ ﻟﺎﻫﻮﺕ ﺍﻟﻠﻪ ﻭ ﻫﺎﻫﻮ&= #65173; ﺧﺪﺍﻭﻧﺪ ﻫﻮ'ﺑﺮﺍﻯ ﺍﻣﮑﺎﻥﺘﺼﻮﺭ ﭘﻴﺶ ﻣﻴﺮﻭﻳﻢ.&= #64400;ﻪ ﺩﻭﭼﺎﺭ ﺣﻴﺮﺕ ﻭ ﺟﻨﻮﻥ ﻧﺸﻮﻳﻢ.ﮐﻪ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﻘﺪﺭﺕ ﺗﺼﻮﺭ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺭ&#= 65193;.ﻭﺿﻤﻦ ﺗﮑﻤﻴﻞ ﺗﻦ ﺍﻧﺴﺎﻥ'ﺑﺘﮑﺎ&#= 65251;ﻞ ﺫﻫﻦ ﻭﻣﻌﻘﻮﻟ&#= 65166;ﺕ ﺍﻭ ﻣﻴﺮﺳﻴﻢ'ﮐﻪ ﻣﺎﻫﻴّﺘﻰ ﻣﺎﺩﻯ ﻧﺪﺍﺭﻧ&#= 65194;.ﻭ ﺍﺯ ﻧﻮﻉ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ ﺍﺯ(ﺍﻳﻦ ﻫﻤﺎﻧﻰ) ﺷﺎﻫﺪ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻣﺸﻬﻮﺩ &= #65251;ﻴﮕﻮﺋﻴﻢ. ﻭ(ﺧﻮﺩ ﺧﺪﺍﺋﻰ ﺷﺪﻥ)ﻧﻴﺰ ﻣﻴﺘﻮﺍﻥﺨﻮﺍ= 5255;ﺪ.ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺳﻠﻮﻙ ﻫﺴﺘ&= #65256;ﺪ'ﮐﻪ ﺩﻳﺪﺍﺭﻯ ﺳﻤﺒﻮﻟﻴﻚ ﺭؤ= 5267;ﺎﺋﻰ ﺍﺯ ﻋﻮﻟﻢ ﺍﻟﻬﻰ'ﻭﺣﺘﻰ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﻧﻴﺎﻣﺪﻩ' ﻣﻮﺟﻮﺩﻳّﺖ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ.ﻭﻣﺎ ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﮔﻴﺎﻫﺎﻥ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ.ﮐﻪ ﻇﺎﻫﺮﺍ ﺧﻮﺩ ﺍﺭﺍﺩﻩﺍﻯ ﺩﺭ ﺗﮑﺎﻣﻞ ﻧﺪﺍﺭﻧﺪ.ﻭﻟﻰ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ ﻭﻣﺴﺘﻌﺪ'ﺩﺭ ﻓﺼﻮﻝ ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺗﮑﺎﻣﻠ&#= 65264; ﺍﺭﺍﺩﻯ ﻭﺳﻠﻮﮐﻰ ﺩﺍﺭﺩ. ﮐﻪ ﻣﺎ ﺍﺯ ﺭﻫﺮﻭﻯ ﺻﺪ = ﺳﺎﻟﻪ ﺩﺭ ﻫﺮ ﺷﺐ ﻣﻴﮕﻮﺋﻴﻢ.ﺗﺎ ﺍﺯ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﭼﻪ ﺍﻧﻮﺍﻉ ﺩﻳﮕﺮﻯ ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ ﻓﻮ&#= 65237; ﺍﺭﺍﺩﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﮐﻪ ﻗﺪﺭﺕ ﺗﺼﻮﺭ ﺁﻧﻬﺎ ﺭﺍ ﻧﺪﺍ&= #65197;ﻳﻢ. ﻭ ﺗﻤﺎﻡ ﺗﮑﺎﻣﻠﺎﺕ ﻳﻚ ﺭﻭﺡ ﺩﺭ ﺧﻮﺩ ﺍﻧﺪﻭﺧﺘﻪ ﺩﺍﺭﺩ.ﮐﻪ ﺟﻨﻴﻦ ﺍﻧﺴﺎﻥ' ﺁﻧﻬﺎ ﺭﺍ ﻣﺠﺪﺩﺍ ﺗﮑﺮﺍﺭ ﻣﻴﮑﻨﺪ ﻭﻟﻮ ﺳﺮﻳﻊ. ﮐﻪ ﻣﺎ (ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ) ﺑﺠﺎﻯ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ &= #65251;ﺪﺍﻡ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎﻟﺎﺗﺮ ﺑﺮﻭﺩ'ﻭﻳﺎ ﺩﺭ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺤﻘﺎﺭ&#= 65175;ﻬﺎﻯ ﻧﻮﻋﻰ ﺳﻘﻮﻁ ﻭﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﻨﻤﺎﻳﺪ.<o:p></o:p><= /p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﺑﺮﺭﺳﻰ ﻧﻈﺮﻳّﺎﺕ ﻗﺪﻣﺎ ﺩﺭ ﺑﻴﻦ = ﻓﻠﺎﺳﻔﻪ ﻭﻣﮑﺎﺗﺐ ﻗﺪﻳ&#= 65250; ﻭﺟﺪﻳﺪ'ﺍﻳﺪﻩ&#= 65259;ﺎﻯ ﻏﻴﺮﺳﻠﻮﮐﻰ ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑ&#= 65256;ﻴﻢ.ﮐﻪ ﭘﺎﺭﻣﻨﺪﻳس ﺩ= 5197;475 <span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>ﻗﺒﻞ ﺍﺯ ﻣﻴﻠﺎﺩ'ﺟﻬﺎﻥ &= #65197;ﺍ ﭼﻴﺰﻯ ﺑﻰ ﭘﺎﻳﺎﻥ ﻣﻴﺪﺍﻧﺴﺖ.ﻭ ﺑﺎﺷﮑﺎﻝ ﮔﻮﻧ&#= 65166;ﮔﻮﻥ ﻫﻮﺍ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻭﺧﺎﻙ ﺑﺄ<= /span><span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 207;ﮑﺎﻝ ﺩﻳﮕﺮﻣﺎﺩﻩ ﺗﺒﺪﻳل ﻤﻴﺸﻮﺩ.ﻭﭼﻴﺰ&#= 65263; ﮐﻪ ﺃﺯﻟﻴّﺖ ﻣﻄﻠﻖ ﺩﺍﺭﺩ' ﺃﺑﺪﻳّﺖﻣﻄﻠA= 238; ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺷﺖ. ﻭﺩﺭ ﻫﺮﺣﺎﻝ ﻣﺒﺪﺃ ﺧﺪﺍﻭﻧ&#= 65194;'ﻭﻣﻘﺼﺪ ﻧﻬﺎﺋﻰ ﺑﺎﺯﮔﺸﺖ ﺑﺨﺪﺍﻭﻧﺪ ﺍﺳ&#= 65174;.ﻭ ﺃﺻﻞ (ﻧﺎﺑﻮﺩﻯ ﻭﺟﻮﺩ) ﻧﺪﺍﺭﺩ.ﭼﻮﻥ ﻫﺮ ﺑﻮﺩﻯ ﻧﺎ ﺑﻮﺩ ﻧﻤﻴﺸﻮﺩ ﮐﻪ ﻋﺪﻣﻰ ﮔﺮﺩﺩ.ﻭﻫﺮ ﻣﻌﺪﻭﻡ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﻣﻮﺟﻮﺩ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﺑﺎﺷﺪ.ﻭ ﻫﻤﻴﺸﻪ ﻣﺎ ﺍﺯ( ﺑﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻧﻬﺎﻳﺘ= 5260;ﺎ) ﻣﻴﮕﻮﺋﻴﻢ. ﻭ ﺑﻬﺘﺮ ﺍﺳﺖ ﺍﻧﺴﺎﻥ ﺑﺠﺎﻯ ﺷﻨﻴﺪﻧﻰ ﻫﺎﻯ &= #65193;ﻳﮕﺮﺍﻥ ﻏﻴﺮ ﺍﻟﻬﻰ'ﻭﻳﺎ ﮔﻔﺘﻪ ﻫﺎﻯ ﺗﻨﺰﻳﻞ ﺷﺪﻩ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪنی ﺁﻧﺎﻥ ﺍﮐﺘﻔﺎ ﻧﮑﻨﺪ.ﮐﻪ ﺍﻣﮑ&= #65166;ﻥ ﺗﺼﺪﻳﻖ ﺁﻧﻬﺎ ﻧﻴﺴﺖ.ﻭﻟﺬﺍ ﺑ&= #65204;ﻬﻮﻟﺖ ﺍﻧﮑﺎﺭ ﻭ ﻣﺎﻧﻊ ﺗﮑﺎﻣﻞ ﺍﺣﺘﻤﺎﻟﻰ ﺭﻭﺍﻥ ﻭﺫﻫﻦ ﺧﻮﺩ ﻣﻴﺸﻮﻳﻢ.ﭘس ﺑ&#= 65166;ﻳﺪ ﺧﻮﺩ ﺭﻓﺖ ﻭ ﺩﻳﺪ. ﮐﻪ ﺷﻨﻴﺪﻥ ﭼﻮﻥ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 193;ﻳﺪﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ.ﻭﺑﺎﻳﺪ &= #65169;ﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﻘﻮﻳﺖ ﻗﺪﺭﺕ ﺗﺼﻮﺭ ﻭ ﻋﻘﻞ ﻭ ﺑﻴﻨﺶ ﻭﺩﺭﻭﻥ ﮔﺮﺍﺋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ.ﮐﻪ ﺑﺎﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺰﮐﻴﻪ ﻧﻔس ﮐﻨﻴﻢ. ﻭ ﻧﺨﻮﺍﻫﻴﻢ ﻫﻤﭽﻨﺎﻥ ﺩﺭﻧﻮﻉ ﺑﺸﺮﻯ ﺯﻧﺪﮔﻰ ﻓﮑﺮﻯ ﻭ ﺍﺣﻮﺍﻟﻰ ﺑﻤﺎﻧﻴﻢ. ﮐﻪ ﻭﺍﻗﻌﺎ ﺍﻧﺴﺎ&#= 65253; ﺣﻴﻮﺍﻥ ﺍﺳﺖ'ﻭ ﮔﺎﻫﻰ ﺧﻄﺮﻧﺎﮐﺘﺮ ﻭ ﮔﻤﺮﺍﻩ ﺗﺮ ﺍﺯ ﺣﻴﻮﺍﻧﺎﺕ. ﺯﻳﺮﺍ ﻋﻘﻞ ﻣﺎﺩﻯ ﭘﺮﺁﻟﻮﺩﮔﻰ ﻧ&#= 65166;ﺧﻮﺩﺁﮔﺎﻩ'ﻣA= 268;ﺘﻮﺍﻧﺪ ﺟﻬﺎﻧﻰ ﺭﺍ ﺑﺂﺗﺶ ﺑﮑﺸﺪ' ﮐﻪ ﻫﻴﭻ ﺣﻴﻮﺍﻧﻰ ﻧﻤﻰ ﮐﻨﺪ . <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﻣﮑﺎﺗﺐ ﺍﻳﺪﺁﻟﻴﺰﻡ'ﻫ&#= 65252;ﭽﻨﺎﻥ ﺑﺮﺧﻰ ﺭﻭﺍﻥ ﺷﺨﺺ ﺭﺍ'ﺍﺯ ﻧﻮﻉ ﻧﺎﺑﻮﺩ ﻧ&= #65208;ﺪﻧﻰ' ﺷﺒﻴﻪ ﺭﻭﺡ ﺧﺪ&= #65165; ﻣﻴﺪﺍﻧﻨﺪ. ﺍﻟﺒﺘﻪ ﺍﻳﺪﺁﻟﻴﺴﻢ ﺧﺮﺍﻓﺎﺗﻴﺎﻥ ﺭﺍ ﮐﻪ ﮐﻤﻮﻧﻴﺴﺘﻬﺎ &#= 65175;ﮑﺮﺍﺭ ﻣﻴﮑﻨﻨﺪ ﻣﻮﺭﺩ ﻧﻈﺮ ﻧﻴﺴﺖ. ﮐﻪ ﺍﻳﻨﺎﻥ ﺍﻳﺪﺁ&#= 65247;ﻴﺴﺖ ﻫﻢ ﻧﻴﺴﺘﻨﺪ' ﻣﮕﺮ ﺳﺎﻟﮑﺎﻥ &= #65219;ﺎﻟﺐ ﺍﻳﺪﺁﻟﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺗﺮ'ﮐﻪ ﺗﻨﻬﺎ ﺩﺭﻋﺮﻓ&#= 65166; ﻭ ﺻﻮﻓﻴﻪ'ﺟﺴﺘﻦ ﺍﻳﺪﺁﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65260;ﺘﺮ ﻧﻴﺎﻣﺪﻩ ﺭﺍ ﻫﺪﻑ ﺩﺍﺭﻧﺪ. ﻭ ﺭﻭﺡ ﻓﺮﺩﻯ ﺷﺨﺺ'ﺑﻨﺎﻡ ﻧﻔس ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺮﺣﺴﺐ ﺗﮑﺎﻣﻠﺎﺕ ﺃﺯﻟﻰ ﻗﺒﻠﻰ'ﺗ&= #65208;ﮑﻴﻞ ﺳﺮﻧﻮﺷﺖ ﮊﻧﺘﻴﮑﻰ ﺗﻮﻟﺪ ﻓﻌﻠﻰ ﺭﺍ ﺗﺸﮑﻴﻞ ﺩﺍ&= #65193;ﻩﺍﺳﺖ. ﻭﮐﻤﺎﻟﺎﺕ ﻋﻠﻤﻰ ﻭﻣﺎﺩﻯ'ﻋﻤﻠﺎ ﺍﻳﺪﺁﻝ ﺷﺪﻥ ﻧﻴﺴﺖ.ﮐﻪ ﺑﺸﺮﻳّﺖ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ'&#= 65169;ﺮﺍﻯ ﺍﺳﺘثماﺭ ﻃﺒﻴﻌﺖ ﻭ ﺗﺤﻘﻴﺮ ﺑﻴﺸﺘﺮ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺩ= ﻭﭼﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻣﻴﺸﻮﺩ.ﻟﺬﺍ ﺍﺭﻭﺍﺡ ﺍﮔﺮ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﻌﺎﻟﻰ ﻋﻤﻮﺩﻯ ﻧﻴﺎﺑﻨﺪ' ﺑﺎ ﻋﻠﻮﻡ ﻭ ﻫﻨﺮﻫ&= #65166; ﻭ ﺻﻨﻌﺖ ﻭ ﻋﻘﻞ ﻣﺎﺩﻯ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﺗﻨﻬﺎﺗﻮﺳﻌﻪ &#= 65165;ﻓﻘﻰ ﺩﺍﺭﻧﺪ'ﺗﺎﺯﻧ&#= 65194;ﻩ ﺑﺎﺷﻨﺪ.ﻭﭘس ﺍﺯ ﻣﺮﮒ ﺣﻘﺎﺭ&= #65175;ﻬﺎﻯ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺭﻭﺣی ﺪﺍﺭﻧﺪ.ﺗﺎ ﭼﻘﺪﺭ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩﺭﺍ ﺍﮐﻨﻮﻥ ﺍﺗﻠﺎﻑ ﻭ ﺍﺳﺮﺍﻑ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ. ﮔﻔﺘﻴ&= #65250; ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﻣﺎﺩﻩ ﻭ ﻫﻴﻮﻟﺎ'ﻫﺮﭼﻪ ﮔﻔﺘﻪ ﺷﺪﻩ ﺟﺎﻯ ﺍﻧﺘﻘﺎﺩ ﻫﺴﺖ. ﮐﻪ ﻋﻤﻠﺎ ﻫﻴﻮﻟﺎﺋﻰ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺗﺮﺍﮐﻢ ﻣﻮﺟﻮﺩﺍﺕﺯﻧ= 5194;ﻩ ﺭﻳﺰﻯ ﭼﻮﻥ ﺃﺗﻢ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻢ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ ﻫﺮﻳﻚ ﺭﻭﺡ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺗﮑﺎﻣﻞ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 65259;ﻤﮕﻰ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺯ ﺗﻤﺎﻡ ﺁﻥ ﺍ= ﻧﻮﺍﻉ ﺗﺤﺖ ﺃثیرﻯ ﻭ ﺃثیرﻯﻮ ﺍﻧﻮʋ= 65;ﻉ ﺃﺗﻤﻰ ﻭ ﻣﻮﻟﮑﻮﻟﻰ'ﺑﺎ&#= 65255;ﻮﺍﻉ ﮊﻧﺘﻴﮑﻰ ﻭ ﺍﻭﺭﮔﺎﻧﻴﻚ ﮔﺬﺭ ﮐﺮﺩﻩﺍﻳﻢ.ﻭﺍ&#= 65199; ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ'ﻭ ﻓﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎﻣﺮﻭﺯ ﺭﺳﻴﺪﻩﺍﻳﻢ.ﮐ&#= 65258; ﺯﻣﺎﻥ ﺍﺯ ﺃﺯﻝ ﺗﺎﮐﻨﻮﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺯﻣﺎﻥ ﺍﮐﻨﻮﻥ ﺗﺎ ﺃﺑﺪﻳﺖ' ﭼﻴﺰﻯ ﺷﺒﻴﻪ ﺑﺼﻔﺮ ﻭﻧﺎﭼﻴﺰﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﺎ ﻫﻨﻮﺯ ﺩﺭ ﭘﻠّﻪ ﻫﺎﻯ ﺍﻭﻟﻴﻪ ﻧﺮﺩﺑ&#= 65166;ﻥ ﻫﺴﺘﻴﻢ. ﻣثل ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩﺍﺭﻳﻢ ﺍﺯ ﮐﺮﻩ ﺯﻣﻴﻦ ﺑﺨﻮﺍﻫﻴﻢ ﺑﮑﻞّ ﮐﻬﮑﺸﺎ= 5253; ﺑﺎﻟﺎ ﺑﺮﻭﻳﻢ. = ﻣﻔﻬﻮﻡ ﺩﻳﮕﺮﻯ ﺍﺯ ﺑﻮﺩﻥ ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺕ ﻳﺎ ﺗﮑ&= #65166;ﻣﻞ ﺩﺭ ﻓﻠﺴﻔﻪ ﻫﺎ ﺁﻣﺪﻩ ﺍﺳﺖ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>' <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﮐﻪ ﻧﻴﺎﺯ ﺑﺘﻮﺿﻴ&#= 65186; ﺭﻭﺷﻦ ﺗﺮ'ﻭ ﻣﻄﺎﺑﻖ ﺗﺤﻘﻴ&#= 65240;ﺎﺕ ﻋﻠﻤﻰ ﺟﺪﻳﺪ' ﻭ ﻣﻨﻄﺒﻖ ﺑﺮ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺍﻟﻬﻰ ﮔﺬﺷﺘﮕﺎﻥ ﻤﻴﺒﺎﺷﺪ.ﺍﻭﻟ&#= 65268;ﻦ ﺑﺎﺭ ﭘﺎﺭﻣﻨﺪﻳس ﮔﻔﺖ' ﮐﻪ (ﺑﻮﺩﻥ)ﻭ ﻫﺴﺖ ﺑﻮﺩﻥ' ﺃﻣﺮﻯ ﺍﺳﺖ ﻣﺎﻧﺪﻧﻰ'ﻭ ﻫﺮﭼﻪ(ﺷﺪﻧﻰ)ﺑ&= #65166;ﺷﺪ ﺯﺍﺋﻞ ﺷﺪﻧﻰ ﺍ&= #65203;ﺖ. ﻳﻌﻨﻰ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺑﻮﺩﻧﻰ ﻭﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟﻬی ﺒﻮﺩﻩ ﺍﺳﺖ.ﻭ ﺷﺪﻥ ﻫﺎ ﺩﺭﺟﺴﻢ ﻭﺫﻫﻦ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﺳﺖ'ﮐﻪ ﺭﻓﺘﻨﻰ ﻭﺑﺎ ﻣﺮﮒ ﻣﺘﻠﺎﺷﻰ ﻣﻴﮕﺮﺩﻧﺪ.ﺷﺪ&#= 65253; ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﻣﺪﺍﻡ ﺩﺭ ﺗﻐﻴﻴﺮ ﮐﻨﻮﻧﻰ' ﻭ (ﻣﺮﮒ)ﺑﺮﺍﻯ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﺩﻳﮕﺮ ﺭﻓﺘﻦ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﮔﻔﺘﻪ ﺑﺮﺗﺮﻯ ﻭ ﺍﺻﺎﻟﺖ ﺭﻭﺡ ﺑﺮﺫﻫﻦ ﻭ ﺑﺮﺟﺴﻢ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.ﻭﻯ ﺒﺎﺯ(ﻧﻔس ) ﮐﻪ ﻣﻮﺟﻮﺩ می ﺒﺎ= 5207;ﺪ' ﺑﺎﺯ ﻧﻴﺴﺖ ﻣﻴﺪﺍﻧﺪﺯﻳﺮ= 5165; ﻧﻔس ﻳﺎ ﺑﻬﺘﺮ ﻭﻳﺎﺑﺪﺗﺮ ﺩﺭ ﺳﻠﻮﻙ ﻭﻳﺎﺩﺭ ﻗﻬﻘﺮﺍ ﻣﻴﺮﻭﺩ.ﻭﺣﺘﻰ ﺟﺴﻢ ﻫﻢ ﮐﻪ ﻣﻮﺟﻮﺩ ﻣﺤﺴﻮ&#= 65203;ﻰ ﺍﺳﺖ'ﻣﺘﻐﻴّﺮ ﻭﺑﺎﻣﺮﮒ ﻧﻮﻋی ﻤﺘﻠﺎﺷﻰ ﺍﺳﺖ.&= #65261;ﻫﺴﺘﻰ ﻭﺍقعی را ﺍﺯ ﺁﻥ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﻣﻴﺪﺍﻧ&#= 65194;.ﻭ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﺩﺭﺍﺻﻞ ﺍﻟﻬﻰ ﺧﻮﻳﺶﻫﺴﺘﻰ ﻫﺎﻯ ﻧﺴﺒﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﺑﺎ ﻣﺮﮒ ﺍﺭﻭﺍﺡ ﻧﻤﻰ ﻣﻴﺮﻧﺪ'ﮐﻪ ﺩﺭ ﻣﻠﮑﻮﺕ ﺑﺪﻭﻥ ﺍﺣﺴﺎس ﺯﻣﺎﻥ'&#= 65169;ﺮﺍﻯ ﺑﺎﺯﮔﺸﺖ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭﻳﺎ ﺑﺪﺗﺮ ﻗﻬﻘﺮﺍﺋﻰ ﺁﻣ&#= 65166;ﺩﻩ ﻣﻴﺸﻮﻧﺪ. ﺩﺭ ﺷﺎﻫﺪﺍﻥ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴﺮﻭﻧﺪ'ﻭ ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍﻥ ﺗﺠﻠ&#= 1617;ﻴﺎﺕ ﭘﺎﺋﻴﻦ ﺗﺮ'ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻬﺘﺮ' ﻭﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ ﺯﻭﺩﺗﺮﻯ ﺑﺨﻠﻖﺑﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ. ﺗﺎ = ﻧﻬﺎﻳﺖ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺩﺭ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺍ ﺗﮑﻤﻴﻞ ﮐﻨ&= #65256;ﺪ. ﮐﻪ ﺩﺭ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺍﺩﻳﺎﻥ ﻗﺒﻞ ﺍﺯ ﻣﺤﻤﺪ ﻧﻴﺰ'ﮐﺎﻣﻠﺎﻧ&#= 65208;ﺎﻥ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﻗﺎﺋﻢ ﻧمی ﺮﺳﻨﺪ. ﻭﻟﻰ ﺑﺎ= ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ ﻣﻨﺎﺳﺐ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ.ﮐﻪ ﺭﻭﺡ ﺁﻧﻬﺎ ﻣﻌﻤﻮﻟﺎ ﺩﺭ ﻣﺤﻴﻂ ﻭﻟﺎﻳﺖ &= #65169;ﺮﺗﺮ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65193;.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﻭﺍﻗﻊ ﻧﺴﺒﻰ ﺑﻮﺩﻥ ﺭﻭﺡ'ﻫﻤﺎﻥ ﺩﺭﺟﻪ ﭘﻴﺸﺮﻓﺖ ﺭﻭﺣ&#= 65264; ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ. ﻳﺎ ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ.ﻭ ﺍﻟّﺎ ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ ﺷﻬﻮﺩ ﻗﺒﻠﻰ'ﺩﺭﻫﻤﻴ&#= 65254; ﺻﻮﺭﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺴﺒﺘﺎ ﺑﺮﺟﺴﺘﻪ ﺧﻮﺩ &= #65255;ﻴﺰ ﻣﺘﻮﻟﺪ ﻧﻤﻴﺸ&#= 65194;. ﺗﻐﻴﻴﺮ ﻣثبت @= 394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ'ﺑﺎ ﺗﺪﺑﻴﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﻙ ﺍﻧﺴﺎﻥ'ﺑﺴﻮﻯ &= #65255;ﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺩﺭﮐﻤﺎﻝ ﻣﻴﺮﻭﺩ.ﻭ ﺩﺭ ﻣ= ﺨﺎﻟﻔﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺁﻧﺎﻥ ﺑﺴﻮﻯ ﻗﻬﻘﺮﺍ ﻭﺍﻧﻮﺍﻉ ﺣﻘﻴﺮ ﺗﺮﻣﻴﺮ&#= 65261;ﺩ. ﺗﺎ ﮔﻨﺎﻩ ﻭ ﻓﺴﺎﺩ ﺭﻭﺍﻧﻰ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﻴﺸﺘﺮ ﭼﻘﺪﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ.ﭼﻪ ﻣﻘ&= #65194;ﺍﺭ ﮐﻤّﻰ ﻳﺎ ﻣﻘﺪﺍﺭ ﮐﻴﻔﻰ. ﺍﻧﺴﺎﻥ ﺍﮐﻨﻮﻥ ﺩﺭ ﺟﺴﻢ ﺧﻮﺩ' ﻣﺪﺍﻡ ﺗﻐﻴﻴﺮ ﻭﺍﺣﺪﻫﺎﻯ ﺃﺗﻤﻰ ﻣﻴﻴﺎﺑ&#= 65194; ﮐﻪ ﺑﻘﻮﻝ ﻣﺤﻘﻘﻰ ﻇﺮﻑ ﺷﺼﺖ ﺳﺎﻝ ﻋﻤﺮ'ﻣﺎﺩﻩ ﺗﻦ ﺍﻧﺴﺎﻥ ﭘﻨﺠﺎ&#= 65257; ﺑﺎﺭ ﻧﻮﺳﺎﺯﻯ ﻣﻴﺸﻮﺩ. ﺗﺮﮐﻴﺐ ﮐﻴﻔﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'ﻣﺎﻧﻨﺪ ﻣﻮﺯﺍﺋﻴﮑﻬﺎ= 5163;ﻰ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺷﮑﻠﻰ ﺭﺍ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻭ&#= 65197;ﻧﺪ. ﺣﺎﻓﻈﻪ ﻭﺣﺴّ= 5166;ﺳﻴﺖ ﭼﺸﻢ ﻣﺎ ﭼﻨﺎﻥ ﻧﻴﺴﺖ'ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺗﻐﺒ&#= 65268;ﻴﺮﺍﺕ ﺟﺰﺋﻰ ﺭﺍ ﺩﺭﻙ ﮐﻨﺪ.ﮐﻪ ﭼﻮﻥ ﻫﺮ ﺟﺴﻢ ﺳﻴّﺎﻟﻪﺍﻯ ﭼﻮﻥ ﺳﺘﻮﻥ ﻓﻮّﺍﺭﻩ ﺁﺏ'ﻫﺮ ﻟﺤﻈﻪ ﺁﺗﻤﻬﺎﻯ ﺟﺪﻳﺪﻯ ﻋﺒﻮﺭ &= #65251;ﻴﮑﻨﻨﺪ.ﻭ ﺳﺘﻮﻥ ﺁﺏ ﺍﻣﺮﻯ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﻣﺎ ﺍﺳﺖ. ﮔﺮﭼﻪ ﺑﺘﻮﺍﻥ ﻋﮑﺶ ﺁﻧﺮﺍ ﮔﺮﻓﺖ. ﭘ= س ﺧﺮﻭﺝ ﺭﻭﺡ ﺍﺯ ﺗﻦ ﺩﺭ ﻣﺮﮒ' ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬی ﻮﻣﻠﮑﻮﺗﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺯﻧﺪﻩ ﺍﺳﺖ ﻭ ﺟﺴﻢ ﻣﺎﺩﻯ ﻭﺣﺘﻰ ﺍﻣﻮﺭ ﺫﻫﻨﻰ ﺩﺭﻣﺮﮒ ﺑﻤﻠﮑﻮﺕ ﻧﻤﻴﺮﻭﻧﺪ.ﻭ ﺻﺤﺒﺖ ﺍﺯ (ﻣﻌﺎ= ﺩ) ﺟﺴﻤﺎﻧﻰ ﻳﺎ ﻣﻌﺮﺍﺝ ﺟﺴﻤﺎﻧﻰ ﻭﻣﺎﺩﻯ ﻧﻴﺴﺖ. ﮐﻪ ﺳﺮﺍﺳﺮ ﺫﻫﻨی ﻮﻳﺎ ﺷﻬﻮﺩ ﺭؤﻳﺎﺋﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺫﻫ&= #65254; ﻭﻋﻘﻞ ﻭ ﺣﺎﻓﻈﻪ ﻭ ﻋﺎﺩﺍﺕﭼﻮﻥ ﻣﺎﺩﻩ ﺗﻦ ﺍﻧﺴ&= #65166;ﻥ'ﺗﻨﻬﺎ ﻣﻔﻴﺪ ﺯﻧﺪﮔﻰ &= #65255;ﻮﻋﻰ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺖ ﻭﺗﺎ ﺯﻧﺪﮔﻰ ﺑﺎﺷﺪ ﺗﻦ ﻭﺟﻮ&= #65193; ﺩﺍﺭﺩ<span dir=3DL= TR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'><o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺁﻧﮑﺴﺎﮔﻮﺭﺍ= س ﻧﻴﺰ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ ﺑﺪﻭ ﻃﺒﻘﻪ ﻫﺸﻴﺎﺭ ﻭ ﺑﻰ ﻫﻮﺵ ﺗﻘﺴﻴﻢ ﮐﺮﺩ.ﻭ ﺁﻧﮑﻪ ﻗﺎﺑﻞ ﺗﺮﺑﻴﺖ ﺑﺎﺷﺪ'ﻭ ﻳﺎ ﺑﻰ ﻫﻮﺵ ﻭ ﻫﻮﺷﻴﺎﺭﻯ ﻣﻴﺒﺎﺷﺪ ﭘس ﺑﺪﻭﻥ ﺍﺳﺘﻌﺪﺍﺩ ﺗﮑﺎﻣﻞ ﺍﺳﺖ. ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺪﺭﺟﺎﺗﻰ ﺯﻧ&#= 65194;ﻩ ﻭﺭﻭﺡ ﺩﺍﺭﻧﺪ.ﻭ ﻫﻤﻪ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﻫﻮﺵ ﻭﻏﺮﺍﻳﺰ &= #65247;ﺎﺯﻡ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ ﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>' <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﺑﺪﺍﻥ ﻧﻴﺰ ﻋﻤﻞ ﺣﻴﺎﺗﻰ ﻭﺯﻧﺪﮔﻰ ﻣﻴﮑﻨﻨﺪ. ﻭﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻳﺎ ﺍﺭﺍﺩﻯ ﺩﺭ ﺍﻧﺴﺎﻥ ﮐﻪ ﻋﺒﺎﺩﺕ ﺧﺪﺍ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. = ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺭﺍ ﺩﺭ ﻧﻮﻉ ﺧﻮﺩ ﺍﺟﺮﺍ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺩﺭ ﻫﺮ ﻧﻮﻉ ﻳﻚ ﻣﻘﺎﻡ ﻭ ﺍﻟﮕﻮﻯ ﻣثاﻟA= 264; ﻭﻧﻤﻮﻧﻪﺍﻯ ﮐﻪ ﺭﺏّ ﺍﻟﻨﻮﻉ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﺗﺎ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺩ&= #65197; ﻫﻮﺵ ﻭﻋﻘﻞ ﻭﮐﺮﺍﻣﺎﺕ ﻧﻮ&#= 65227;ﻰ'ﺧﻮﺩﺭﺍ ﺑﺪﺍﻥ ﺍﻟﮕﻮ ﺑ&= #65198;ﺳﺎﻧﻨﺪ. ﻭﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁﻧﺮﺍ ﻣﻴﻴﺎﺑﻨﺪ. ﺗﺎ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻧ&= #65262;ﻉ ﺑﺎﻟﺎﺗﺮ ﺁﻣﺎﺩﻩ ﮔﺮﺩﻧ&#= 65194;. ﻭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍ= ﻟﻘﺪس ﺍﻟﮕﻮﻯ ﮐﻤﺎﻝ ﻭﺍﻳﺪﺁﻝ ﻣﻴﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮ ﺍﺳﺖ ﻭﻭﺍﺟﺐ ﺍﻟﻬی ﻤﻴﺒﺎﺷﺪ.ﻭ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺎ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍﺻﻮﻟﺎ ﺍﺯ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ' ﮐﻪ ﻣﻘﺪﻣﺎﺕ ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﺑﻌﺪﻯ ﺭﺍ ﺩﺭ(ﺫ= ﺧﻴﺮﻩ ﺁﺧﺮﺕ)ﺃﮐﻨﻮﻥ&#= 65236;ﺮﺍﻫﻢ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺩﺭﺟﺎﺕ ﻋﻘﻞ ﻭﻫﻮﺵ ﻓﺼ&= #65262;ﻝ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭﻧﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺎﺯ ﺩﻳﻤﮑﺮﻳﺘﻮس ﺑﺨﻄﺎ'ﺭﻭﺍﻥ ﻭﺭﻭﺡ ﺭﺍ ﺩﺭ ﻣﻮﺟﻮﺩ' ﻫﻤﺎﻥ ﻫﻮﺵ ﻭﺫﻫﻦ ﺍﻭ ﻣﻴﺪﺍﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻦ ﻭ = ﺭﻭﺍﻥ' ﻫﺮﺩﻭ ﺍﺯ ﻭﺍﺣﺪﻫﺎﻯ ﺃﺗﻤﻰ ﺗﺸﮑﻴﻞ ﺷﺪﻩﺍﻧﺪ. ﻭ ﺭﻭ= ﺍﻥ ﺭﺍ ﺍﺯ ﻣﺎﺩﻩ ﺗ= ﺤﺖ ﺃثیرﻯ ﻣﻴﮕﻮﺋﻴﻢ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺭﻭﺍﻥ ﻭ ﺫﻫﻦ ﺧ= ﻮﺩﺁﮔﺎﻩ' ﻧﺴﺒﺘﻰ ﺍﺯ ﮐﻤﺎﻝ ﺭﻭﺣﻰ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﻨﺪ.ﻭ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭﺭﻭﺍﻥ' ﻣﺎﻫﻴ&= #1617;ﺖ ﺑﺸﺮﻯ ﺍﻭﻧﻴﺰ ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻭ ﺗﺠﻠ&= #65268;ﻪ ﻫﺎﻯ ﺍﻟﻬﻰ'ﻣﺎﻫﻴّ= 5174; ﺭﻭﺣﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﻭﻣﻴﺘﻮﺍﻥ ﻫﻮﺵ ﺭﺍ ﺑﺎﮐﻤ&= #65166;ﻝ ﺭﺏّ<span lang=3DAR-SA dir= =3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻟﻨﻮﻉ ﻣﻘﺎﻳﺴﻪ ﮐﺮﺩ.ﮐﻪ ﭼﻘﺪﺭﻋﻘﺐ ﺗﺮ ﺍﺳﺖ. ﻳﺎ ﺑﺎ ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ &= #65251;ﻌﺎﺩﻝ ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧﻮﺩﺭﺍ ﻳﺎﻓﺘ&#= 65258; ﺍﺳﺖ. ﮐﻪ ﺷﻬﻮﺩ= ﻗﺎﺋﻢ ﻧﻬﺎﻳﺖ ﮐﻤﺎﻝ ﻭﺍﺟﺐ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﺑﺎ ﺷﻬﻮ&= #65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣﺮﺍﺗﺒﻰ ﺍﺯ ﻣﻘﺪﻣﺎﺕ ﮐﻤﺎ&#= 65247;ﺎﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻟﺬﺍ (ﺷﻬﻮﺩ های ﻋﻘﻠﻰ) ﻣﺘﻔﺎﻭ&= #65173; ﺩﺭ ﮐﻤﻴّﺖ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﮐﻴﻔﻴّﺖ ﺩﺍﺭﻧﺪ.<span dir=3DLTR style=3D'ms= o-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span style=3D'mso-ascii-font-family:"Times N= ew Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> ﺍﮐ= ﺴﻔﺎﻧﺘﻮس ﻧﻴﺰ ﺍﻭﻟﻴﻦ ﮐﺴﻰ ﺑﻮﺩ ﮐﻪ ﻣﻔﻬﻮﻡ (ﻧﻴﺮﻭ) ﺭﺍ ﺑﺠﺎﻯ ﺭﻭﺍﻥ ﻳﺎ ﺗﻌﺮﻳﻒ ﺭﻭﺍﻥ ﮔﻔﺖ.ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﺑﺮﺍﻯ ﻣﺨﺎﻟﻔﻴﻦ ﻭﺟﻮﺩ ﺧﺪﺍ ﺭﻭﺍﻥ ﺭﺍ ﺍﻧﺮﮊﻯ ﻣﻴﮕﻮﻳﻨﺪ. ﺗﺎ ﻧﻴﺎﺯ ﺑﻔﺮﺽ ﻭ&= #65183;ﻮﺩ ﺧﺪﺍ ﻧﺒﺎﺷﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65255;ﺮﮊﻯ ﻫﻤﺎﻥ ﮐﻮﺍﻧﺘﻮﻡ ﻭﻣﺎﻫﻴّﺖ ﺗﺤﺖ ﺃثیرﻯﺪﺍﺭﺩ. @= 400;ﻪ ﺑﺎ ﺗﺮﺍﮐﻢ ﻭﺍ&= #65187;ﺪﻫﺎﻯ ﺃثیرﻯ ﺩﺍﺧﻞ ﻫﺴﺘﻪ ﺃﺗﻢ ﺭﺍ ﭘﺮﺑﺎﺭ ﻣﻴﮑﻨﻨﺪ' ﻭ ﻣﻨﺠﺮ ﺑﺘﻐﻴﺮ ﻣﺎﻫﻮﻯ ﺃﺗﻢ ﻣﻴﺸﻮﺩ. ﮐﻪ ﻣثلا ﺃﺗﻢ ﻫﻴﺪﺭﻭﮊﻥ ﺃﺗﻢ ﻫﻴﻠﻴﻮﻡ ﻣﻴﺸﻮﺩ.ﻭ ﻧﻤﻴﺘﻮﺍﻥ گف= 78;ﺖ ﺍﻧﺮﮊﻯ ﻭﮐﻮﺍﻧﺘﻮﻡ ﻋﻘﻠﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﺑﻘﻮﻝ ﺍﻧﺸﺘﻦ &= #65193;ﻳﺘﺮﻣﻴﻨﻴﺰA= 249; ﻭﺟﺒﺮ ﺭﺍ ﭘﻴﺮﻭﻯ ﻧﻤﻴﮑﻨﺪ.ﮔﻮﺋ&#= 65264; ﺍﺭﺍﺩﻩ ﺍﻧﺘﺨﺎﺏ ﺩﺍﺭﺩ.ﻭﻳﺎ ﺭﻭﺡ ﻣﺪﺑّﺮ ﺁﻧﻬﺎﺭﺍ ﺑﺴﻮﺋﻰ ﺷﺒﻪ ﺟ&= #65170;ﺮﻯ' ﮐﻪ ﺑﻬﺪﻑ ﺗﮑﺎﻣﻠﻰ ﻣﻴﻔ&#= 65198;ﺳﺘﺪ.ﭘس ﺍﻧﺮﮊﻯ ﮐﺎﺭ ﺧﺪﺍ ﺭﺍ ﻧﻤﻰ ﮐﻨﺪ. ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺑﺮﺍﻯ ﻫﻤ&= #65258; ﺍﻳﻦ ﻣﻮﺟﻮﺩﺍﺕ'ﮐﻪ ﻫﻴﭻ ﮐﻤﻴّﺖ ﻭ ﺗﻌﺪﺍﺩﻯ ﺮﺍ ﺑﺮﺍﻯﺁﻧﻬﺎ ﻧﻤﻴﺘﻮﺍﻥ ﺗﺼﻮﺭ ﮐﺮﺩ'ﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺮﺳﻨﺪ.ﮐﻪﺍ&#= 65251;ﺮﻭﺯ ﻣﺎﻧﻴﺰ ﻫﻤﺎﻥ ﺃﺗﻤﻰ ﺑﻮﺩﻩﺍﻳﻢ' ﮐﻪ = ﺳﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭﺁﻭﺭﺩﻩﺍﻳ= 5250;.ﻭ ﻣﻬﻤﺘﺮ</spa= n><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺁﻓﺮﻳﻨ= 5206; ﺑﻬﺘﺮ ﻧﻮﻋﻰ'ﻭ ﺍﻧﺠﺎﻡ ﻫﺮﮔﻮﻧﻪ ﺗﻐﻴﻴﺮ ﺁﻥﺤﻔﻆ و ﺁﻧﭽﻪ ﺗﻐﻴﻴﺮ ﻳﺎﻓﺘﻪ' ﮐﻪ(ﻗﻴّﻮﻣﻴّA= 174;) ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩ'&= #65193;ﺭ ﺟﺴﻢ ﻭ ﺭﻭﺍﻥ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﻣﻬﻤﺘﺮ ﺍﺳﺖ.ﮐﻪ ﺍﮔﺮ ﺗ= ﻐﻴﻴﺮﺍﺕ ﺁﻓﺮﻳﻨﺸﻰ' ﺑﻘﻮﻝ ﻣﺎﺩﻳﻮﻥ ﺗﺼﺎدﻓﻰ ﺑﻮﺩ= 5257; ﺑﺎﺷﻨﺪ.ﮐﻪﻣث= 604;ا ﮊﻧﻬﺎﻯ ﺗﻦ ﻣﻮﺗﺎﺳﻴﻮﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ' ﻭﻟﻰ(ﺣﻔﻆ ﻫﺮ ﺁﻓﺮﻳﻨﺶ) ﺍﺯﺗﺼﺎﺩﻑ ﻣﻌﻘﻮﻝ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻧﻴﺴﺖ.ﮔ&#= 65198;ﭼﻪ ﺩﺭ ﺁﻓﺮﻳﻨﺶ ﻧ&= #65268;ﺰ ﻣﻌﻘﻮﻝ ﻧﻴﺴﺖ. ﻭ ﻧﻈﺎﻡ ﻭ ﺗﺮﺗﻴﺐ ﻭ ﻣﮑﺎﻧﻴﺰﻡ ﺗﺒﺪﻳﻞ ﻧﻄﻔﻪ ﺑﻴﻚ ﻣﻮﺟﻮﺩ ﮐ&= #65166;ﻣﻞ'ﻏﻴﺮ ﻗﺎﺑﻞ ﺭﺳﻴﺪﮔﻰ ﻋﻠم= 740; اﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻣﺎ ﻭﺣﺘﻰ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻗﺪﺭﺕ ﺩﺭﻙ ﻣﮑﺎﻧﻴﺰ&#= 65251;ﻬﺎﻯ ﺩﺭ ﻫﺴﺘیﺮﺍ ﻧﺪﺍﺭﻳﻢ.ﺑﺎ ﻗﺒﻮﻝ ﺑﻮﺩﻥ ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﻭ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ'ﮐﻪ ﺁﻳﻨﺪﻩ ﻫﺮﻣﻮ&#= 65183;ﻮﺩ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﺩ ﻭﺗﻐﻴﻴ&#= 65198; ﻣﻴﺪﻫﺪ' ﻣﻴﺘﻮﺍﻥ ﺍﻳﻦ &= #65165;ﻧﺮﮊﻯ ﺭﺍ ﻣﻮﺟﻮﺩﻯ ﻭﻭﺳﻴﻠﻪﺍﻯ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻋﻮﺍﻣﻞ ﺍﻟﻬﻰ ﺩﺍﻧﺴﺖ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﻤﻪ ﮐﺎﺭﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺑﺎ ﻭﺳﻴﻠﻪ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫﺪ.ﻭ ﻳﺎ ﺑﻘﻮﻝ ﻓﻠﺴﻔﻰ ﻫﻤﻪ ﻣﻌﻠﻮﻝ ﻋﻠّﺘﻰ ﻫﺴﺘﻨﺪ' ﻭﺧﻮﺩ ﻋﻠّﺘﻰ ﺑﺮﺍﻯ ﻣﻌﻠﻮﻟﻬﺎﻯ ﺩﻳﮕﺮ.ﭘس ﺧﻮﺩ &= #65197;ﻭﺍﻥ ﻭﺭﻭﺡ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺗﻌﺮﻳﻒ ﺍﻧﺮﮊ&#= 65263; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮔﺮﭼﻪ ﺍﻧﺮﮊﻯ ﮐﻮﺍﻧﺘﻮﻡ ﺩﺭ &= #65155;ﺗﻤﻬﺎﻯ ﺗﻦ ﻭﺭﻭﺍﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﺣﺘﻰ ﻫ= ﻤﻪ ﭼﻴﺰ ﺍﺯ ﺃﺯﻝ ﻫﻢ ﺍﻧﺮﮊﻯ ﺑﺎﺷﺪ' ﻫﻨﻮﺯ ﺍﻧﺮﮊﻯ ﻣﻮﺟﻮﺩﻳّﺖ ﻭ ﻣﺨﻠﻮﻗﻴّﺖ ﺧ= 5262;ﺩﺭﺍ ندﺍﺭﺩ. ﮐﻪ ﺑﺎﻳﺪ ﺑﻌﻮﺍﻣﻞ ﺍﻟﻬﻰ ﻣﻨﺴﻮﺏ &= #64400;ﺮﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺑﺮﺍﻯ ﻣﻔﻬﻮﻡ ﺭﻭﺡ ﻭﺭﻭﺍﻥ ﻣﺎﺩﻩ &= #65261;ﻫﻮﺵ ﺍﮔﺮﻧﻴﺮﻭ ﺑﮑﺎﺭ ﺗﻌﺮﻳﻒ ﮔﺮﻓﺘﻪ ﺷﻮﺩ ﮐﻪ ﺍﻳﻨﻬﺎ'ﺩﺭ ﻳﻚ (ﻭﺿﻊ ﭘﺸﺖ ﮔ= ;ﺮﺩﻥ)ﻭﺗﻮﺍﻟﻰ ﻳﮑﺪﻳﮕﺮ ﻫﺴﺘﻨﺪ ﻭﻫﻨﻮﺯ ﻫﻴﭻ ﮐﺪﺍﻡ ﺭﻭﺡﺍﻟ&#= 65260;ﻰ ﻧﻴﺴﺘﻨﺪ. ﮐﻪ ﺳ= ﺎﻟﮑﺎﻥ ﻗﺼﺪ ﮐﺴﺐ ﺁﻧﺮﺍ ﺩﺍﺭﻧﺪ.ﻭ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﻣﺪﺑّﺮﺍﻥ ﺍﺭ= 5261;ﺍﺡ ﺑﺎﻟﺎﺗﺮ ﺗﺎ ﺭﺏّ ﺍﻟﻨﻮﻉ' ﻭﺣﺘﻰ ﺍﺭﺑﺎﺏ &= #65169;ﺎﻟﺎﺗﺮ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻫﻨ&= #65262;ﺯ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻣﻴﺒﺎﺷﺪ ﻭ ﺑﺰ&= #65261;ﺭ ﺗﻔﮑّﺮﺍﺕ ﺧﻮ= 5193; ﻭ<span lang=3DAR-SA dir=3DLTR style=3D= 'mso-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ﺎ ﺣﻮﺍس ﺧﺎﺭﺟﻰ ﺑﺘﺨﻴّﻠﺎﺕ ﻭ ﭘﻨﺪﺍﺭﻫﺎﻯ ﺑﺎﻃﻞ ﮐﺸﻴﺪﻩ ﻣﻴﺸﻮﻳﻢ. ﻭ ﺷﺎﻳﺪ ﺑﺎ ﻣﺤﺴ&= #65262;س های ﺧﺎﺭﺝ' ﺑﺮﺍﻯ ﺍﻧﺪﻳﺸﻪ ﻭ ﺍﺑﺪﺍﻉ ﻭﻫﻨﺮ'ﺍﺯ ﺩﺍﺩﻩ ﻫﺎﻯ ﺣﺴّﻰ ﺧﺎﺭﺟﻰ ﺧﻮﺩ ﻓﺮﻳﺒﻰ ﺑﻨﻤﺎﺋﻴﻢ.ﻭ ﺑﺎ ﺍﻳﻦ ﺗﻔﮑﺮ&= #65165;ﺕ ﺳﺎﺩﻩ ﺷﻨﺎﺧﺖ ﻓﻠﺴﻔﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ.ﮐﻪ ﺍﮔﺮ ﻭﺍﻗﻌﻴّ= 5174; ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺣﻘﻴﻘﺖ ﻧﺪﺍﺭﺩ.ﻭﻧﻤﻴ&#= 65176;ﻮﺍﻥ ﺧﻮﺩﺭﺍ ﺑﺤﻘﺎ&#= 65267;ﻖ ﺑﺮﺗﺮ (ﻏﻴﺒﻰ)ﻭﻧﺎﺩﻳ&= #65194;ﻩ ﻭﻳﺎ ﻧﻴﺎﻣﺪﻩ &= #65169;ﻮﺟﻮﺩ' ﻭ ﻣﻌﺮﻓﺘﻬﺎﻯ &= #65247;ﺪﻧّﻰ بتوانیم ﺧﻮﺩﺭﺍ ﺑﺒﺎﻟﺎ ﺑﺮﺳﺎﻧﻴﻢ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﭘس ﺍﺯ ﺗﺨﻠﻴﻪ ﺧﻮﺩ ﺍﺯ ﺁﻧﭽﻪ ﺩﺍﺭﻧﺪ 'ﺑﺤﻘﺎ&= #65267;ﻖ ﺍﻟﻬﻰ ﻭﻟﻮ ﻧﺴﺒﻰ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻧﻴﺰ ﺑﻴﺎﻧﻰ ﺍﻟﻬﻰ ﻭ ﺳﻤﺒﻮﻟﻴﻚ' ﻗﺎﺑﻞ ﻓﻬﻢ ﻭ ﺩﻳﺪ ﻭﺗﺼﻮﺭ ﻭﺣﺎﻓﻈﻪ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺠ&= #65166;ﻯ ﻣﺎ ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ ﺍﮔﺮ ﺩﺭﺳﺖ ﻓﮑﺮ ﮐﺮﺩﻩ ﺑﺎﺷﻴﻢ ﻭﺣﺘﻰ ﺑﺮﺍﻯ ﻣﺎ ﺗﻤﺎﻡ ﺣﻮﺍ&= #1587; ﺭﺳﻴﺪﻩ ﺧﺎﺭﺟﻰ ﺭﺍ ﻣﻌﻨﻰ ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﺩﺭ ﺣﻮﺍس ﻣﻌﻨ&#= 65264; ﻧﻴﺴﺖ ﮐﺎﺭﻋﻘﻠﻰ ﻭ ﺭ&= #65261;ﺣﻰ ﻭ ﺍﻟﻬﻰ ﻟﺎﺯﻡ ﺩﺍﺭﺩ' ﺗﺎ ﻣﻌﻨﻰ ﻭ ﺭﻭﺍﺑﻂ ﺣﻴﺎﺗ&#= 65264; ﻭ ﺃﺑﺪﻯ ﺑﻨﺎﻡ ﺣﻘﺎﻳﻖ ﺍﺯ ﺁﻥ ﺩﺭﻳﺎﺑﻴﻢ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺧﻮﺩ ﺭﺍ ﺩﮔﺮﮔﻮﻥ ﻭ ﺍﻟﻬﻰ ﮐﺮﺩﻩ ﺑﺎﺷﻴﻢ' ﻭ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻬﺸﺘﻰ ﺑﺮﺳﺎﻧﻴﻢ.ﻭ ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ' ﮐﻪ ﺑﻮﺳﻴﻠﻪ ﺍﻧﺒﻴﺎ ﻭ ﺍﻭﻟﻴﺎ'ﭘﻴﺸﻨ&#= 65260;ﺎﺩ ﺳﻠﻮﻙ ﻭ ﺗﻌﻠﻴﻢ ﮐﺎﺭ ﺳ&= #65248;ﻮﻙ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ. ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫﺎﻯ ﺑﺸﺮﻯ'ﻭ ﻧﻴﻤﻪ = ﺣﻴﻮﺍﻧﻰ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﻧﺴﺎﻥ ﻣﺸﻐﻮﻝ ﺑﺨﻮﺩ &= #64400;ﺮﺩﻩﺍﻧﺪ.ﻭﻧ= 5252;ﻴﺘﻮﺍﻥ ﺑﺤﻘﺎﻳﻖ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺭﺳﻴﺪ' ﻭﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ ﭘﻴﺶ ﺭﻓﺖ</s= pan><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>. <span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﺳﺎﻟﮑﺎﻥ ﭘس ﺗ&#= 65192;ﻠﻴﻪ ﺭﻭﺍﻥ ﺍﺳﺖ'ﮐﻪ = ﺗﺤﻠﻴﻪ ﺑﺎ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺗﺎﺯﻩﺍ&#= 65263; ﺁﺷﻨﺎ ﻣﻴﮕﺮﺩﻧﺪ. ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺗﻤﺮﻳﻨﺎﺕ ﺩﻭ&#= 65197;ﻩ ﺳﻠﻮﻙ ﺗثبیت ﻭﺳﺎﻳﺒﺮﻧﻴﺘ= 5268;ﻚ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﺣﺘﻰ ﺑﺎﻫﺮﮔﻮ&#= 65255;ﻪ ﺧﻄﺮ ﻭﮔﺮﻓﺘﺎﺭﻯ'ﭼ&#= 65258;ﺭﺳﺪ ﺑﻤﺮﮒ' ﺍﺯ ﺗﮑﺎ= ﻣﻠﺎﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺟﺪﺍ ﻧﻤﻴﺸﻮﻧﺪ ﻭ ﺗﺠﻠّﻴﺎﺕﺍﻟA= 260;ﻰ ﺭﺍ'ﻣﺮﺍﺗﺒﻰ ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻣﻴﺪﺍﻧﻴﻢ .<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺩﺭ ﻋﺮﻓﺎﻥ ﺭﻭﺍﻥ &= #65187;ﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﻧﻔس ﺍﻣّﺎﺭﻩ ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ = ﺍﮔﺮﺷﺎﻳﺴﺘﮕ= 5264; ﮐﺎﻓﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ' ﺑﺎ ﻋﻘﻞ ﻭﺭﻭﺍﻥ ﻟﻮّﺍﻣﻪ ﻧﻘّﺎﺩ ﺧﻮﻳﺸ= 5176;ﻦ'ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮﺩ ﺭﺍ ﺑﻨﻔس ﻣﻄﻤﺌﻨّﻪ ﻭﺷﻬﻮﺩﻯ ﺑﺮﺳﺎﻧﻨﺪ.ﻭﺍ&#= 64404;ﺮ ﺑﺨﻠﻖ ﻫﻢ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺑﺎﺯﮔﺸﺘﻰ ﺑﻮﺩ'ﮐﻪ ﺁﻧﮕﺎﻩ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻰ ﻭ(ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ)ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﻣﺮﺑﻮﻁ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﻟﺬﺍ ﺁﻧﺮﺍ ﻧﻔس ﻳﺎ (ﺭﻭﺍﻥ ﻣﻠﻬﻤﻪ) ﻣﻴﮕﻮﻳﻨﺪ. ﮐﻪ ﺗﻮﺍﻥ ﺩﺭﻳﺎﻓﺖ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺭﺍﺩﺍﺭﺩ.ﻭﻟﻰ ﻇﺎﻫﺮﺍ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺗﻔﮑّﺮ ﮐﺮﺩﻩ.&#= 64404;ﺮﭼﻪ ﺧﻮﺩ ﻧﻴﺰ ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺗﻔﮑّﺮﻯ ﻧﮑﺮﺩﻩ'ﻭ ﺍﻣﻮﺭ ﺑﻰ ﺳﺎﺑﻘﻪﺍﻯ ﺪﺭﺫﻫﻦ ﺧﻮﺩ ﻳﺎﻓﺘﻪ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺗﺨﻠﻴﻪ ﻋﻤﻠﺎ ﺑﻮﺳﻴﻠﻪ ﺧﻮﺩ ﺳﺎﻟﻚ ﻧﻴﺴﺖ'ﺑﻠﮑﻪ ﺑ&= #65204;ﺘﻪ ﺑﻐﻔﺮﺍﻥ ﻭ ﻋﻔﻮ ﺍﻟﻬﻰ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ'ﺩﺭ ﻣﻘﺎﺑﻞ ﭘﻴﺸﺮﻓﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺩﺭ ﺗﺤﻠﻴﻪ ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻟّﺎ ﺗﻌﺮﻳﻒ ﺭﻭﺡ ﻭ ﺭﻭﺍﻥ ﺑﻤﺎﺩﻩ ﻳﺎ ﺻﻔﺘﻰ ﺍﺯ ﻣﺎﺩﻩ' ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍﻧﺴﺎ&#= 65253; ﺭﺍ ﺑﮑﻤﺎﻟﺎﺕ ﺍﻟﻬﻰ'ﻭﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻓﻌﻠﻰ ﺧﻮﺩ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺒﺮﺩ. ﻣﮕﺮ ﺑﻘﻬﻘﺮﺍﻫﺎﻯ ﺣﻘﻴﺮ ﻧﻮﻋﻰ ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻘ&= #65268;ﺮﺗﺮ. ﺳﺎﻟﮑﺎﻧﻰ ﺑﺎ ﺑﻰ ﺳﻮﺍﺩﻯ ﻋﻠﻤﻰ'ﺍﮔﺮ ﻋﻘ&= #65246; ﻣﻠﺎﻣﺖ ﮐﻨﻨﺪﻩ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ'ﻭ ﻋﻴﺐ ﻫﺎ ﺭﺍ ﺍﺯ ﺧﻮﺩ= ﺑﺪﺍﻧﻨﺪ ﻭﻧﻪ ﺍﺯ ﺧﺪﺍ ﻭﺩﻳﮕﺮﺍﻥ.ﻫﻤ&#= 65268;ﻦ ﻋﻘﻞ ﮐﻢ ﻭ ﺣﺘﻰ ﺍﻳﻦ ﻫﻮﺵ ﺑﺎﺯ ﺗﺨﻠﻴﻪ ﻣﻴﮕﺮﺩﺩ'ﻭﻟﻮ ﺑﻄﻮﺭ ﻣﻮﻗّﺖ. ﭘس ﻣﻴﺘﻮﺍﻧﺪ ﺑﮑﻤﺎﻟﺎﺕ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻥ ﺑﺮﺗﺮ ﺗﺎ ﻣﻌﻘ&= #65262;ﻟﺎﺕ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ.ﻭ ﻣﻮﺭﺩ ﺭﺿﺎﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ.ﻭﭼﻮﻥ ﺑﺨﻠﻖ ﺑﺎﺯﮔﺸ&#= 65176;ﻨﺪ ﻭﺗﺎﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ' ﻣﻴﺘﻮﺍﻧﻨﺪ ﺁ&#= 65251;ﻮﺧﺘﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﻭ ﻗﺒﻠﻰ ﺧﻮﺩﺭﺍ &= #65169;ﻴﺎﺩ ﺑﻴﺎﻭﺭﻧﺪ ﻭﺑﺮﺍﻯ ﺗﻔﻬﻴ&#= 65250; ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﺁﻧﻬﺎ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﺎﻳﻨﺪ.ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﭼﻴﺰﻯ ﮐﻪ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﺎﻗﻰ ﻣﻴﻤﺎﻧﺪ' ﻫﻤﺎﻥ ﻣﺴؤﻟﻴ= 617;ﺖ ﺍﻟﻬﻰ ﺍﺳﺖ. ﮔﻮﺋﻰ ﺑﺪﻫﮑﺎﺭﻯ ﺍﻣﺎﻧﺖ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﻭ ﺩﺭ ﮐﻪ ﮐﺎﺭﻣﺎﻫﺎ ﺑﺎﻳﺪ ﺟﺒﺮﺍﻥ &= #65255;ﻤﺎﻳﺪ. <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺳﻘﺮﺍﻁ ﻧﻴﺰ ﺩﺭ ﻓﺪﻭﻥ = ﺑﻘﻠﻢ ﺍﻓﻠﺎﻃﻮﻥ'ﺩﺭ &= #65153;ﺧﺮﻳﻦ ﻟﺤﻈﺎﺕ ﻭﺟﻮﺩ &= #65197;ﻭﺡ ﻭﺭﻭﺍﻥ ﻭﺣﻴﺎﺕ ﺭﺍ ﺍﺯ ﺁﻥ ﺧﺪﺍﻳﺎﻥ ﻣﻴﺪﺍﻧﺪ.ﻭﻟﻰ ﻣﺴؤﻟﻴّﺖ ﺣﻔA= 222; ﺭﻭﺍﻥ ﺑﺎ ﻣﺎ ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ ﺧﻮﺩﮐﺸﻰ ﺭﺍ ﺩﺭﺳﺖ ﻧﻤﻴﺪﺍﻧﺪ.ﻭﻟ&#= 65264; ﻗﺒﻮﻝ ﻣﺮﮒ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﺳﻘﺮﺍﻁ ﺑﺎ ﺍﻳﻨﮑﻪ ﺭﺍﻩ ﻧﺠﺎﺕ ﻧﻴﺰ ﺩﺍﺷﺖ'ﺑﺮﺍﻯ ﺧﻮﺩ ﻟﺎﺯﻡ ﻣﻴﺪﺍﻧﺴﺖ. ﻭ ﺩﻳﮕﺮﺍﻥ ﺍﻭﺭﺍ(ﺑﻴﻤﺎﺭ ﻣﺮﺩﻥ) ﺩﺍﻧﺴﺘﻨﺪ ﮐﻪ ﺗﻨﻬﺎ ﺷﺎﻳﺴﺘ&#= 65258; ﻓﻠﺎﺳﻔﻪ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﺩﺭ ﻭﺍﻗﻊ ﻓﻠﺎﺳﻔﻪ ﻧﻴﺰ ﺣﺎﺿﺮ ﺑﻤﺮﮒ ﻧﻴﺴﺘﻨﺪ'ﺑﻠﮑ&#= 65258; ﺍﻳﻦ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ'ﺩﺭ ﺁﺧ&= #65198;ﻳﻦ ﻣﺮﺍﺣﻞ ﺳﻠﻮﻙ &= #65191;ﻮﺩ'ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﻣﻴﭙﺬﻳﺮﻧﺪ ﻭ ﻃﺎﻟﺐ ﻫﺴﺘﻨﺪ. ﺯﻳﺮﺍ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑ&#= 65208;ﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻭﺍﺟﺐ &= #65191;ﻮﺩ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺩﺭ= ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷﺖ ﺑﻨﻮﺭ ﻣﺮﺗﻀﻮﻯ ﻭﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺴﻴﺢ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮﻯ'ﻭ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪﻯ ﺑﻨﻮﺭ ﻗﺎﺋﻢ'ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﺩﺭ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻭﻯ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳﻨﺪ. ﺟﺎﻥ ﻣﻴﺪﻫﻨﺪ ﮐﻪ ﺟﺎﻧﺎﻥ ﺭﺍ ﺑﺮ&= #65203;ﻨﺪ. ﮔﺮﭼﻪ ﺷﻬﻮﺩﻫﺎﻯ ﻋﺮﺷﻰ (ﺗﻮﻟﺪ ﺩ= ﻭﻡ) ﻭ ﺑﺎﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺑﺨﻠق ﺮﺍﻧﻴﺰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﭘس ﺳﻘ&= #65198;ﺍﻁ ﻭﻫﺮ ﺳﺎﻟﻚ ﺩﺭ ﺷُﺮُﻑ ﻧﺠﺎﺕ ﻧﻮﻋﻰ ﺧﻮﺩ ﺑﻴﻤﺎﺭ ﻧﻴﺴﺖ.ﮐﻪ ﺑﺮﺧﻰ ﮔﻨﺎه کاﺭﺍﻥ ﺍﺯ ﻧﺎﺍﻣﻴﺪﻯ ﻭﺧﺴﺘﮕﻰ ﺗﺤﻤ&#= 1617;ﻞ ﺷﺮﺍﻳﻂ ﺭﻭﺯ ﺧ&= #65262;ﺩ'ﺧﻮﺩ ﮐﺸﻰ ﺭﺍ ﺗﺮﺟﻴﺢ ﻣﻴﺪﺍﻫﻨﺪ.ﻭ ﻳﺎ ﺩﻟﺎﺋﻞ ﺩﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺧﻮﺩﮐﺸﻰ ﺩﺍﺭ&#= 65255;ﺪ. ﻣﺎﻧﻨﺪ ﺍﻭﻫﺎ&#= 65249; ﻭ ﻓﺮﺍﺭ ﺍﺯ ﺭﻧﺠﻬﺎﻯ ﺩﺭﺩﻧﺎﻙ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﺧﻮﻓﻨ= 5166;ﻙ ﺩﺭ ﺍﻧﺘﻈﺎﺭ ﺁﻧﻬﺎ.ﻣﺎﻧﻨﺪ ﻣﺤﮑﻮﻣﻴﻦ ﺑﻤ&#= 65198;ﮒ ﺑﺎ ﺯﺟﺮ ﻭ ﻳﺎ ﺩﻟﺎﺋﻞ ﺩﻳﮕﺮ ﺳﺮﻧﻮﺷﺘﻰ. ﺳﺎ&= #65247;ﮑﺎﻥ ﻣﻌﺘﻘﺪﻧﺪ' ﺍﮔﺮ ﺩﺍﻭﻃﻠﺐ ﭼﻨﻴﻦ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻧ= ﺸﻮﻧﺪ'ﻋﺎﻗﺒﺖ ﻧﻴﺰ ﺧﻮﺍﻫﻨﺪﻣُﺮA= 193; ﻭﺗﻮﻟﺪﺍﺕ ﻣﺠﺪﺩ ﺑﺸﺮﻯ ﻭﺣﻘﻴﺮﺗﺮ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﮐﻪﺍﺣﺘﻤﺎﻟﺎ ﺗﺎﺁﺧﺮ ﻋﻤﺮﺑﻔﮑﺮﺳﻠ= 5262;ﻙ ﺍﻟﻬﻰ ﻧﻴﻔﺘﻨﺪ'ﻭﻗﻬ&#= 65240;ﺮﺍﻫﺎﻯ ﻣﺴﺦ ﻭﺑﺪﺗﺮﺣﻴﻮﺍ= 5255;ﻰ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 193;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ.ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﻭﻣﻴﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﻟﺎﺯﻡ ﺍﺳﺖ'ﮐﻪ ﻣﺠﺪﺩﺍ ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭﻫﻤﻴﻦ &= #65251;ﺸﮑﻠﺎﺕ ﺳﻠﻮک اﻟﻬﻰ ﻣ= 5268;ﺮﺳﻨﺪ. ﺍﻣﺎ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩﻯ ﻏﺮﻕ ﺍﻓﮑﺎﺭ ﻭ ﺍﻭﻫ&= #65166;ﻡ ﻭ ﭘﺮﻳﺸﺎﻧﻰ ﻫ&= #65166;ﻯ ﺫﻫﻨﻰ'ﮐﻪ ﻧﺼﻴﺐ ﻫﻤﻪ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪ ﺷﺪ'ﮔﺎﻫﻰ ﺩﻭﭼ&= #65166;ﺭ ﺣﻴﺮﺕ ﻭ ﭘﺸﻴﻤﺎﻧﻰ ﺍﺯ ﻧﻈﺮﻳّﺎﺗﻰ ﮐ= 5258; ﺑﺼﻮﺭﺕ ﮐﺘﺎﺏ ﺩﺭﺁﻣﺪﻩﻭﺍﻣ= 4401;ﺎﻥ ﺟﻤﻊ ﺁﻭﺭﻯ ﺁﻧﻬﺎ ﻧﻴﺴﺖ ﻭ = ﺷﻬﺎﻣﺖ ﺍﻋﺘﺮﺍﻑﺍﺯ ﺧﻄﺎﻫﺎﻯ ﻓﮑﺮﻯ ﺧﻮﺩﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻭﻧﻤﻴﺨﻮﺍﻫﻨ= 5194; ﺍﺣﺘﺮﺍﻣﺎﺕ ﻓﻴﻠﺴﻮﻓﺎﻧﻪ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳﺖ ﺑﺪﻫﻨﺪ.ﭘ&= #1587; ﺩﺭ ﻧﺰﺩﻳﮑﻰ ﻣﺮﮒ'ﻭ ﺍﺣﺘﻤﺎﻝ ﺑﻮﺩﻥ ﻣﺠﺎﺯﺍﺕﺍﻟﻬ= 5264;'ﻳﺎ ﻫﻤﺎﻥ ﺗﺼﻮﺭﺍﺕ ﻣﺬﻫﺒﻰ ﻳﺎ ﻓﻠﺴﻔﻰ ﺧﻮﺩ' ﺑ= ﺠﻨﻮﻥ ﺩﺭﺩﻧﺎﻙ ﮔﺮﻓﺘﺎﺭ ﻣﻴﮕﺮﺩﻧﺪ.ﭼﻮ&#= 65253; ﻓﻴﻠﺴﻮﻓﻰ ﮐﻪ ﺑﻴﺶ ﺍﺯ ﺑﻴﺴﺖ ﺳﺎﻝ ﺩﺭ ﺗﻴﻤﺎﺭﺳﺘﺎﻥ ﺯﻧﺠﻴﺮﻯ ﺑﻮﺩ'ﮐﻪ ﺟﻬﻨﻢ = ﺍﻭﻝ ﺧﻮﺩﺭﺍ ﺷﺪﻳﺪﺍ ﻣﻰ ﺩﻳﺪﻩ.ﻭ ﺍﻟّﺎ ﺟﻬﻨّﻤﻬﺎﻯ ﺳﻪ ﮔﺎﻧﻪ ﺩﻳﮕﺮ ﺁﻧﺎﻥ ﭼﻮﻥ ﺟﻬﻨّﻢ ﭼﻬﺎﺭﻡ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺠﻬﺎﻥ ﺩﺭﺩﻧﺎﮐﺘﺮ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ.ﭘس ﺍﻳﻨﺎ&#= 65253; ﻧﻴﺰ ﺩﺭ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﺍﻳﻨﺎﻥ ﻧﻴﺰ ﺁﺭﺯﻭ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﻭ&= #65183;ﻮﺩ ﺍﺣﺘﻤﺎﻟﻰ ﺧﺪﺍﻭﻧﺪ ﻭﭘس ﺍﺯ ﻣﺮﮒ ﺑﻌﺪﻡ ﻣﻄﻠﻖ ﺑﺮﻭﻧﺪ. ﺯﻳﺮﺍ ﻧﺒﻮﺩﻥ ﺧﺪﺍ ﻭﺭﻭﺡ ﻳﻌ&= #65256;ﻰ ﻋﺪﻡ ﻣﻄﻠﻖ ﺭﻓﺘﻦ ﺭﺍ ﺑﺎﻳﺪ ﺑﭙﺬﻳﺮﻧﺪ.<o:p></o:p>= <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻴﮕﻮﻳﻨﺪ ﻓﻴﻠﺴﻮﻑ ﻧﺒﺎﻳﺪ ﺩﺭ ﻣﺮﮒ ﺃﻧﺪﻳﺸﻪ &= #64400;ﻨﺪ'ﻭﺑﺎﻳﺪ ﺯﻧﺪﮔﻰ ﻧﻤﺎﻳ&#= 65194;.ﮔﻮﺋﻰ ﺟﺎﻣﻌﻪ ﻧﻴﺎﺯ ﺑﺎﻳﻦ ﻓﻴﻠﺴﻮ&#= 65235;ﺎﻥ ﺭﺍ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺳﻘﺮﺍﻁ ﺧﻮﺩﺭ&#= 65165; ﻓﻴﻠﺴﻮﻑ ﻧﻤﻴﺪﺍﻧﺴﺖ'ﮐ&#= 65258; ﻧﺒﺎﻳﺪ ﺑﻤﺮﮒ &= #65165;ﻧﺪﻳﺸﻪ ﮐﻨﺪ.ﮐﻪ ﺧﻮﺩ ﻋ= ﺎﺷﻖ ﻭ ﺷﻴﻔﺘﻪ ﺻﻮﻓﻴﺰﻡ ﻭ ﺗﺼﻮﻑﻭ ﻋﺮﻓﺎﻥ ﻭ ﻣﻌﺮﻓﺖ ﻣﺮﺍﺗ&#= 65168; ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧﺴﺖ.ﮐﻪ ﻫﺪﻑ ﻫﺮ ﺳﺎﻟﮑﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﺍﻧﺴﺎن هاﻯ ﻣﺎﺩﻩ ﮔﺮﺍ ﻭ ﺩﻧﻴﺎ ﭘﺮﺳﺖ'ﻫﻤﻴﻦ ﭼﺮﻳﺪﻥ ﺩﺭ ﻣﺰ&= #65197;ﻉ ﺳﺒﺰ ﺟﻬﺎﻥ ﺭﺍ ﭼﻮﻥ ﺣﻴﻮﺍﻧﺎ&#= 65173; ﺗﺮﺟﻴﺢ ﻣﻴﺪﻫﻨﺪ. ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺩﺭ ﺣﺎﻝ (ﭘﺮﻭﺍﺭ ﺷﺪﻥ)ﺑﺮﺍﻯ ﺩﺭﻳﺪﻩ ﻳﺎ ﺷﮑﺎﺭ ﻭ ﻗﺼّﺎﺑﻰ ﺷﺪﻥ ﺑﻌﺪﻯ ﻫﺴﺘﻨﺪ. ﻓﻴﻠﺴﻮﻑ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺯﻧﺪ&#= 65257; ﺑﺎﺷﺪ'ﮐﻪ ﺩﻭﭼﺎﺭ ﺣﻴﺮﺕ ﮐﻨﻮﻧﻰ ﻭ ﻋﺬﺍ&= #65167; ﻫﺎﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎﻥ ﻧﺒﺎﺷﺪ'ﺑﺎﻳﺪ &= #65175;ﺮﻙ ﻓﻠﺴﻔﻪ ﻭ ﻋﻘﺎﻳﺪ ﻓﻠﺴﻔ&#= 65264; ﺧﻮﺩ ﮐﻨﺪ. ﮐﻪ ﻫﺮﺍﻧﺴﺎﻧﻰ ﻫﺮﭼﻪ ﺳﺎﺩﻩ ﺍ&= #65255;ﺪﻳﺶ ﻭﮐﻮﺩﮐﺎﻧﻪ ﻓ&#= 64401;ﺮ ﮐﻨﺪ'ﺑﺎﺯ ﻓﻠﺴﻔﻪ ﻭ ﻋﻘﺎﻳﺪﻯ ﺑﺮﺍ&#= 65263; ﺧﻮﺩ ﺩﺍﺭﺩ. ﻭ ﺑﺎ ﺗﺮﻙ ﻓﻠﺴﻔ&= #65258; ﺧﻮﺩ' ﺩﺭ ﺗﺰﮐﻴ= ﻪ ﻧﻔس ﻋﮑس ﺍﻓﮑ= 5166;ﺭ ﻗﺒﻠﻰ ﻭ ﺑﺎ ﺗﺼﻮﺭﺍﺕ ﻭ ﺗﻤﺮﮐﺰﺍﺕ ﺳﻠﻮﮐﻰ ﺑﺎﻳﺪ &= #65169;ﮑﻮﺷﺪ'ﮐﻪ ﻣﻨﺤﺮ ﺑﺘﺤﻠﻴ&#= 65258; ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺍﻭ ﮔﺮﺩﺩ. ﮐﻪ ﺑﺎ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺯﻧﺪﮔﻰ ﻋﻘﻠﻰ ﺭﺍ ﺍﺩﺍﻣﻪ ﺑﺪﻫﻨﺪ ' ﻭﺣﻴﺮﺕ ﻭ ﺟﻨﻮﻥ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﺍﮔﺮ ﻋﻮﺍﻡ ﻭ ﺑﻰ ﺩﻳﻦ ﻟﺬﺕ ﺩﻧﻴ&= #65166; ﺭﺍ ﺩﺍﺭﻧﺪ' ﻓﻴﻠﺴﻮﻑ ﻧﻪ ﻓﻘﻂ ﺧﻮﺩﺭﺍ ﺍﺯ ﻟﺬﺗﻬﺎﻯ ﺟﺴﻤﻰ ﻭ ﺟﻨﺴﻰ ﻣﺎﺩﻯ ﻣﺤﺮﻭﻡ ﻣﻴﮑﻨﺪ' ﮐﻪ ﺣﺘﻰ ﻟﺬﺗﻬﺎﻯ ﻣﻌﻨﻮﻯ ﻭ ﻓﮑﺮﻯ ﻧﻴﺰ ﻧﺪ&= #65165;ﺭﺩ'ﮐﻪ ﺩﻭﭼﺎﺭ ﺩﺭﺩ ﺍﻓﮑﺎﺭ ﺟﻬﻨّﻤﻰ ﺧﻮﺩﻣﻴﺸﻮﺩ. ﭘس ﻧﻪ ﺩﻧﻴﺎ ﺩﺍﺭﺩ ﻭﻧﻪ ﺁﺧﺮﺕ.ﺍﮔﺮ ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻣﺤﺮ&#= 65261;ﻡ ﺍﺯ ﻟﺬﺕ ﺩﻧﻴﺎ ﻳﺎﻓﺘﻨﺪ. ﻭﻟﻰ = (<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 247;ﺬﺗﻬﺎﻯ ﻣﻴﻨﻮﻯ) ﻭ ﺍﺣﻮﺍﻝ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﻧﻤﻮﻧﻪ ﻫﺎﺋﻰ ﺍﺯ ﺯﻧﺪ&= #64404;ﻰ ﻟﺬﻳﺬ ﺁﻧﻬﺎ ﺍﺯ ﻧﻮﻉ ﺁﻳﻨﺪ&= #65257; ﻓﻮق ﺒﺸﺮﻯﺪﺍﺭﻧﺪ.&#= 64400;ﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ' ﻭ ﻧﻴﺮﻭﻫﺎ ﻣﺨﺘ&#= 65248;ﻒ ﺗﺼﺮﻑ ﺩﺭ ﺟﺴﻢ ﻭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ ﻭ ﺭﻭﺡ ﺍﻟﻬﻰ ﺩ ﺭ(<span lang=3DAR-SA dir=3DLTR style= =3D'mso-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 169;ُﻌﺪ ﭼﻬﺎﺭﻡ) ﻣﻮﺟﻮﺩﻳّﺖ ﺍﻧﺴﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.<= o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺳﻘﺮﺍﻁ ﻣﻴﮕﻮﻳﺪ ﻣﻨﺒﻊ ﻭﺍﻗﻌﻰ ﺑﺮﺍﻯ ﻣﻌﺮﻓﺖ'ﺗﻨﻬﺎ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. ﻭﺩﺍﻧﺎﺋﻰ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺷﻬﻮﺩﻯ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺭؤﻳﺎﺋA= 264;'ﻫﻤﻴﺸﻪ ﺑﺎ ﻣﺸﮑﻞ ﻣﺰﺍﺣﻤﺖ ﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ ﺗﻦ ﻭ ﻏﺮﺍﻳﺰ'ﻭ ﺣﺘﻰ ﻧﻔس ﻭﺭﻭ&#= 65165;ﻥ ﻭ ﺁﺭﺯﻭﻫﺎﻯ ﺑﻰ ﭘﺎﻳﺎﻥ ﺁﻥ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺣ= ﺎﻟﻴﮑﻪ ﺩﻟﺒﺴﺘﮕﻰ ﺑﻤﺎﺩﻳّﺎﺕ ﺟﻬﺎﻥ(ﺗﻮﻫّﻢ)&#= 65169;ﺰﺭﮔﻰ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺩﺭ ﺃﺻﻞ ﻣﺎﺩﻩﺍﻯ ﻧﻴﺴﺖ' ﮐﻪﺻﻮﺭ&= #65173; ﻳﺎ ﺭﻭح ﻨﺒﺎﺷﺪ. ﻭﺗﻦ ﻭﻣﺎﺩﻩ'ﺣﺘﻰ ﺩﺭﻳﻚ ﮐﻮﻩ ﻋﻈﻴﻢ ﺗﺮﺍﮐﻢ ﻣﻮﺟﻮﺩﺍﺕ ﺃﺗﻤﻰ ﻫﺴﺘﻨﺪ. ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ<s= pan dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 197;ﻭﺡ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﺩﺍﺭﻧﺪ. ﺁﻧﭽﻪ ﺣﻘﻴﻘﺖ ﺩﺍﺭﺩ'ﺗﻨﻬﺎ ﻫﻤﺎﻥ ﻣﻌﻘﻮﻟﺎﺕ ﻭﻣ&#= 65208;ﻬﻮﺩﺍﺕ ﻟﺪﻧّﻰ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ'ﺍﺯ &= #65165;ﻣﻮﺭ ﺍﻟﻬﻰ ﻭ ﺍﺣﻮﺍ&= #65245; ﺍﻟﻬﻰ ﻭﺩﺭ ﺷﺮﺍﻳﻂ ﺻﻤﺪﻳّﺖ ﻭ ﺑﻰ ﺧﻮﺩﻯ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺩﺭ ﺳﺎﻟﮑﺎﻥ'ﻫﻨﮕ&#= 65166;ﻡ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻫﺮ ﻟﺤﻈﻪ ﻣﻌﺮﺍﺟ&#= 65264; ﻋﺒﺎﺩﻯ ﻭ ﻣﺮﺣﻠﻪﺍﻯ ﺩﺍﺭﻧﺪ. ﻭﻧﻴﺰ = ﺑﻘﻮﻝ ﺳﻘﺮﺍﻁ ﺣﮑﻴﻢ'ﺍﮔﺮ ﺭﻭﺍﻥ ﻭﺭﻭﺡ' ﺑ= ﺘﻮﺍﻧﻨﺪ ﺧﻮﺩﺭﺍ ﺍﺯ ﻣﺰﺍﺣﻤﺘﻬﺎﻯ ﻫﻮﺳﻬﺎ ﻭ ﮐﺸﺸ&= #65260;ﺎﻯ ﺟﺴﻢ ﻭﺗﻦ ﺟﺪﺍ ﮐﻨﻨﺪ' ﻗﺎﺩﺭ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ &= #65197;ﺍﻫﻰ ﺑﻤﻌﺮﻓﺖﺍﻟﻬ= 5264;'ﻳﺎﺷﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ. ﭼﻨﻴﻦ ﺟﺪﺍ ﮐﺮﺩﻥ ﺭﻭﺡ ﺍﺯ ﺟﺴﻢ' ﺍﻣﺮﻯ ﺑﺮ ﺧﻠﺎﻑ ﻃﺒﻴﻌﺖ ﺗﻮﻟﺪ ﺍﻧﺴﺎﻧ&#= 65264; ﺍﻭ ﺩﺭ ﺩﻧﻴﺎ ﺍﺳﺖ.ﺩﺭ ﻭﺍﻗﻊ ﻣﻴﺒﺎﻳﺴﺖ ﺩﺳ&#= 65174; ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺳﺮﺷﺎﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﺑﮑﺸﺪ ﻭ ﻟﺬﺕ ﺁﻧﻬﺎ ﺭﺍ'ﮐﻪ ﺣﻖ ﺍﻟﻬی ﺁﻧﺎﻥ ﻭ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ ﺗﻮﻟﺪ &= #64404;ﺬﺷﺘﻪ ﺍﺳﺖ ﺷﮑﺮ ﮐﻨﺪ. ﻧﺒﺮﺩ ﻭ ﺭﻧﺞ ﺩ= ﻭﺭﻩ ﺳﻠﻮﻙ ﺭﺍ ﻧﻴﺰ = ﺑﺒﺮﺩ'ﺗﺎ ﺍﺣﺘﻤﺎﻟﺎ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻭ ﻋﻘﺎﻳﺪ ﺍﻟﻬ&= #65264; ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ ﺑﺮﺳﻨﺪ. ﺍﻳﻦ ﺟﺪﺍ ﺳﺎﺯﻯ ﺭﻭ&= #65185; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﻭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﺮﻭﺵ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺑﺨﺼﻮﺹ ﺩﺭﺭﻭﺵ ﻣﺼﻄﻔﻮﻯ ﻣﻴﺴّﺮ ﺍﺳﺖ.ﺗﺎ ﻧﻮﺑﺖ ﺑﺮﻭﺵ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺩﺭ ﺁﻳﻨﺪﻩ ﺩﻭﺭ ﺑﺮﺳﺪ. ﻭ ﺳﺎﻟﻚ ﺗﻨﻬﺎ ﮐﺎﺭﻯ ﮐﻪ ﻣﻴﮑﻨﺪ' ﺍﻳﻨﮑﻪ ﮐﺎﺭﻯ ﻧﮑﻨﺪ.ﻭﻫﺮﺁﻧ&#= 64381;ﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﮕﻮ&#= 65267;ﺪ' ﻫﻤﺎﻥ ﺭﺍ ﺑﺪﻗ&= #1617;ﺖﻣﻴﻨﻤﺎﻳﺪ.A= 261;ﺯﻣﺎﻧﻰ ﺍﺯ ﻫﺮ ﻓﮑﺮ ﺧﻮﺩﺳﺮﺍﻧﻪ'ﻭ ﺗﻌﻘﻴﺐ ﻫﻮﺳﻬ&#= 65166; ﻭ ﺑﺎﻭﺭﻯ ﻫﺎ ﻭ ﻋﺎﺩﺍﺕ ﺧﻮﺩ ﻣﻨﺼﺮﻑ ﮔﺮﺩﺩ'&= #65153;ﻧﮕﺎﻩ ﺑﺎﺣﻮﺍﻝ ﺍﻟﻬﻰ ﻣﻴﺮﺳﺪ. ﮔﺮﭼﻪ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ ﻧﻪ ﻓﻘﻂ ﭘﻴﺸﺮﻓﺖ ﺑﺠﻠ&#= 65262; ﻧﺪﺍﺭﻧﺪ'ﮐﻪ ﻧﺪﺍﻧﺴﺘﻪ ﻭ ﻧﺎﺧﻮﺍﺳﺘﻪ'ﻭ ﺣﺘﻰ ﻧﺘﻮﺍﻧﺴ&#= 65176;ﻪ ﻭ ﻧﭙﻨﺪﺍﺷﺘﻪ'ﮐ&#= 65166;ﺭﻫﺎﺋﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴ&= #65194;ﻫﺪ' ﮐﻪ ﮔﺎﻫﻰ ﺗﺼﻮﺭ ثوﺍﺏ ﻭ ﻋﺒﺎﺩﺕ ﻭ ﺧﻴﺮﺍﺕ ﻭ ﺍﻧﺴﺎﻧﻴّﺖ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 65227;ﻤﻠﺎ ﮔﻨﺎﻩ ﻭﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﺍﺳﺖ'ﮐﻪ ﻧﺴﺦ ﻭ= ﻣﺴﺦ ﺣﻘﻴﺮ ﺗﺮ ﺧﻮﺩ&= #65197;ﺍ ﺷﺪﻳﺪ ﺗﺮ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ ﺗﻤﺮﻳﻦ ﺭﻳﺎﺿﺘﻬﺎ ﺩﺭ ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺭﺍ ﺳﺎﻟﻚ ﺑﺨﻮﺩ ﻋﺎﺩﺕ ﻣﻴﺪﻫﺪ.&= #64400;ﻪ ﺭﻧﺠﻰ ﻧﻤﻴﺒﺮ&#= 65193;. ﻭ ﺑﺎﻟﻌﮑس ﺍﻧﮕﻴﺰﻩ ﭘﻴﺸﺮﻓﺖ ﺳﻠﻮﮐﻰ ﺍﻭ ﻣﻴﮕﺮﺩﺩ.ﻭ ﭘﻴﺮ ﺍﻟﻬﻰ ﻭ ﺍﻣﺪﺍﺩﺍﺕ ﻣﺪ&#= 65169;ّﺮﺍﻥ ﺍﻟﻬﻰ ﻧﻴﺰ'ﮐﻤﮑﻬﺎﻯ ﻓﮑﺮﻯ ﻭ ﺍﺭﺍﺩﻯ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﮐﻪ ﺳﺎﻟﻚ ﺧﺴﺘﻪ ﻭ ﺩﻟﺰﺩﻩ ﺍﺯ ﺑﺮ&= #65255;ﺎﻣﻪ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﻧﺸﻮﺩ .<o:p></o:p></spa= n> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻣﺎ ﺗﺠﺮﻳﺪ ﻣﻄﻠﻖ ﺗﻦ ﺍﺯ ﻧﻔس ﻭﺭ&= #65261;ﺍﻥ ﻭ ﺑﺎﻟﻌﮑس 'ﺑﺸﮑﻞ ﻣﻄﻠﻖ ﻧ= ﻤﻴﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ.ﮐﻪ ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ' ﭼﻨﻴﻦ ﺟﺪﺍﺋﻰ ﻭﺑﻰ ﻧﻴﺎﺯﻯ ﺑﺘﻦ ﻭ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻋﻰ ﺩﺍﺭﺩ. ﮐﻪ ﻧﻴﺎﺯ ﺑﺼﻔ&= #65166;ﺕ ﺟﺪﻳﺪﻯ ﺍﺯ ﻣﺤﻞ ﺯﻧﺪﮔﻰ ﻧﻮﻋﻰ ﻧﺪﺍﺭﺩ. = ﻭﻟﻰ ﻫﺮﮐس ﺗﺎ ﺣﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ'ﮐﻪ ﭘﺎﮐﺴﺎﺯﻯ ﺍﺯ ﻣﻌﺎﻳﺐ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺷﺪﻩ ﺑﺎﺷﺪ. ﻭ ﺣﺘﻰ ﺑﺎ ﮐﻤﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭ ﺻﺪ ﭘﺎﮐﺴﺎﺯﻯ ﺻﻮ&#= 65197;ﺕ ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ ﺑﻨﺠﺎﺕ ﻧﻮﻋﻰ &= #65251;ﻴﺮﺳﺪ. ﺗﺎ ﺑﻘﻴﻪ ﻣﻌﺎ&= #65267;ﺐ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ'ﻭ ﺑﺎ ﻋﻘﻠﻬﺎﻯ ﻋﻈﻴﻢ ﺗﺮﭘﺎﮐ&#= 65204;ﺎﺯﻯ ﻧﻤﺎﻳﺪ.ﺯﻳﺮﺍ &= #65175;ﺎ ﻓﻬﻢ ﺍﺯ ﻋﻴﺐ ﺧ= ﻮﺩ'ﻭ ﻧﻔﺮﺕ ﺍﺯ ﻭﺟﻮﺩ ﭼﻨﺎﻥ ﺻﻔﺘﻰ ﺩﺭ ﺧﻮﺩ<= /span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 255;ﺒﻴﻨﻴﻢ'ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ ﺍﺯ ﺁﻥ ﺩﻭﺭﻯ ﮐﻨﻴﻢ.ﮐﻪ ﺑﺎﻟ&= #65228;ﮑس ﺁﻧﺮﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻳﻢ. ﮔﻮﺋﻰ ﻣﻌﺘﺎﺩ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺩﻝ ﺍﺯ ﺯﻧﺪﮔﻰ ﻟﺬﻳﺬ ﻭ ﭘﺮﺩﺭﺩ ﺍﺯ ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ' ﺩﻝ ﺑﮑﻨﺪ ﻭﺗﺮﻙ ﺍﻋﺘﻴﺎ&#= 65193; ﮐﻨﺪ. ﺑﻴﻤﺎﺭ ﻋﻘﻠﻰ ﻭ ﺭﻭﺍﻧﻰ ﺧﺴﺘﮕﻰ ﺍﺯ ﺯﻧﺪﮔﻰ ﺩﺍﺭﺩ. ﻭﮔﻢ ﮔﺸﺘﻪ ﺩﺭ ﺭﺍﻩ ﺯﻧﺪﮔﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻧﻤ&#= 65268;ﺪﺍﻧﺪ ﺑﮑﺠﺎ ﻣﻴﺮﻭﺩ ﻭﻧﻤﻴﺘﻮﺍﻧﺪ ﮔﺬﺭ ﺯﻣﺎﻥ ﺭﺍﺩﻧﺒﺎﻝ ﺑﮑﻨﺪ.ﮔﻮﺋﻰ ﺟﺮﻳﺎﻥ ﺳﻴﻞ ﮐﺴﻰ ﺭﺍ ﺑﺠﺎﺋﻰ ﮐﻪ ﻧﻤﻴﺪﺍﻧﻴﻢ ﮐﺠﺎ ﺍﺳﺖ ﻣﻴﺒﺮﺩ.ﺗﻨﻬﺎ &= #65251;ﻴﺘﻮﺍﻥ ﺩﺍﻧﺴﺖ'ﻋﺎﻗﺒ&#= 65174; ﻣﺮﺩﺍﺑﻰ ﻭﺟﻬﻨّﻤﻰ ﺑﺮ= 5165;ﻯ ﺯﻣﺎﻧﻬﺎﻯ ﺩﺭﺍﺯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭﻟﻰ ﮐﺴﻰ ﮐﻪ ﺍﺯ ﻣﺮﮒ ﺳﻠﻮﮐﻰ ﻧﺘﺮﺳﺪ ﺑﻨﺠﺎﺕ ﻣﻴﺮﺳﺪ ﮔﻮﺋﻰ ﺭﻳﺴﻚ ﻭ ﻗﻬﺮﻣﺎﻧﻰ ﻫﺎ ﻣﻴﻨﻤﺎﻳﺪ. ﻣﺎﻧﻨﺪ ﺁﻥ ﻋﺎﻗﻠﻰ ﺍﺳﺖ.ﮐﻪ ﺑﺮﺍﻯ ﻋﺒﻮﺭ ﺍﺯ ﺭﻭﺩ&= #65191;ﺎﻧﻪ ﺑﺪﻧﺒﺎﻝ ﭘﻞ ﻣﻴﮕﺸﺖ'ﻭﻟﻰ ﺩﻳﻮﺍﻧﻪﺍﻯ ﺭ&#= 65267;ﺴﻚ ﮐﺮﺩ ﻭﺧﻮﺩﺭﺍ ﺑﺂﺏ ﺯﺩ ﻭ ﺑﺴﺎﺣﻞ ﻣﻘﺎﺑﻞ ﺭﺳﻴﺪ ﻭﻧﺠﺎﺕ ﻳﺎﻓﺖ. ﻭ ﺍﻳﻦ ﻧﺠﺎﺕ ﺩ= ﺭﺳﻠﻮﻙ ﺑﺮﺍﻯﻨﻮﻉ ﺑﺸﺮﻯ ﺩﺭ ﺯﻣﺎﻥ ﻭﻋﺼﺮ ﻣﺎ'ﺭﺳﻴﺪﻥ ﺑﺸ&= #65260;ﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺍﺳﺖ. ﻭ ﺍﮔﺮ ﭘﻨ= ;ﺞ ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﻗﺒﻠﻰ ﺭﺍ ﮐﻪ ﺩﺭ ﭼﻨﺪﻳﻦ ﺗﻮ&= #65247;ﺪ ﺳﺎﻟﻢ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺎ ﭘﻨﺞ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺭﺳﻴﺪﻩ ﺑﺎﺷﺪ' ﺁﻧﮕﺎﻩ ﺩﺭ ﺍﻳﻦ ﺗﻮﻟﺪ ﺑﻬ&= #65176;ﺮ ﺑﺸﺮﻯ' ﺑﺎ ﮐﺮﺍ= ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﮐﺎﻓﻰ'ﺩﺭ ﺗﻦ ﻭ ﻋﻘﻞ ﻭ ﺭﻭﺍﻥ ﺧﻮﺩ'ﻣﻴﺘﻮﺍﻧ&#= 65194; ﻟﺰﻭﻡ ﺩﻓﻊ ﺁثاﺭ ﻣﻨﻔﻰ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ &= #65193;ﺭﻳﺎﺑﺪ ﮐﻪ ﺑﺘﺨﻠﻴﻪ ﻫﺎ ﻭ ﺻﻔﺎﺕ ﺍﻟ= ﻬﻰ ﻭ ﻋﻘﻠﻬﺎﻯ ﺑﺮﺗﺮ ﺑﺮﺳﺪ .ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺗ= ﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺑﻌﺪ ﮔﺮﺩﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻮﻓ&#= 65240;ﺎﻥ ﺳﻠﻮﮐﻰ ﺑﺎ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﮐﻪ ﺍﺯ <= span lang=3DFA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ ﺟﻬﺎﻥ ﺁﻏﺎﺯ ﻣ&= #65268;ﮕﺮﺩﻧﺪ'ﺑﺎ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺭﺏّ ﻧ&#= 65166;ﺩﻳﺪﻩ ﺍﻣﺮﻭﺯ ﺑﺸﺮﻯ'ﺑﺮﺍﻯ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﻧﻴﺎﺯﻯ ﺑﺘﻮﻟﺪﺍﺕ ﺟﻬﺎﻥ ﺟﻬﻨّﻤ= 5264; ﻧﺪﺍﺭﻧﺪ.ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻭﻣﺤﻤﺪ'ﺭﻭﺯ ﺧ&= #65194;ﺍﻯ ﺑﺸﺮﻯ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﺳﺖ.ﻭﻟﻰ ﺭﻭﺯ<span lang=3DFA style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-asc= ii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺧﺪﺍﻯ ﺭﺣﻤﺎﻥ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﺳﺖ.ﻭ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻔﺖﺷﻬﻮﺩ' ﻭﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺸﺖ ﺷﻬ&= #65262;ﺩ ﺩﺍﺭﻧﺪ ﻭﭼﻬﺎﺭ ﺑُﻌﺪﻯ ﻣﻮﺟﻮﺩﻳّﺖ ﺣﻴﺎﺗﻰ ﺩﺍﺭﻧ&#= 65194;.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺁﻧﻬﺎﺋﻰ ﮐﻪ ﺩﺭ ﺻﺪﺩ ﺧﻮﺩ ﺑﺎﻭﺭﻯ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﻫ&= #65204;ﺘﻨﺪ'ﮐﻪ ﻧﻔس ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺑﺎ ﻣﺮﮒ ﺯﻭﺍﻝ ﻭ ﻋﺪﻣﻴّﺖ ﺩﺍﺭ= 5193;'ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﻣﻴﺪ ﺁﻧﻬﺎ ﻫﺴﺖ'ﮐﻪ ﺍﺣﺘﻤﺎﻝ ﺑﻮﺩﻥ ﺧﺪﺍ ﻭﻣﺠﺎﺯﺍﺕ ﺍﺯ &= #64404;ﻨﺎﻫﺎﻥ ﻭﺧﻮﺩ ﺳﺮﻯﻬﺎﺋﻰ ﮐﻪ ﺩﺭ ﺯﻧﺪﮔﻴﺎﺯ ﺁﻥ ﺧﺒﺮ ﺩﺍﺭﻧﺪ' ﻭ ﺧﻴﺎ= ﻝ ﺍﺩﺍﻣﻪ ﺁﻧﻬﺎ ﺩﺭﺁﻳﻨﺪﻩ ﻧﺪﻫﻨﺪ ﻣﻌﺎﻑ ﻣﻴﮕﺮﺩﻧﺪ.ﻏﺎ&#= 65235;ﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺑﺎ ﺣﻠﻮﺍ ﻭﺣﻠﻮﺍ &= #64404;ﻔﺘﻦ ﺩﻫﺎﻥ ﺷﻴﺮﻳﻦ ﻧﻤﻴﺸﻮﺩ ﻭ ﺧﻴﺎﻝ ﻭﻭﻫﻢ' ﮐﻪ ﻇﺎﻫﺮﺍ ﺑﺪﺭﺟﻪ ﺑﺎﻭﺭﻯ ﻭﺣﻘﻴﻘﺖ ﺑﺮﺍﻯ ﻣﺘﺨﻴّﻠﺎﻥ ﺭ= 5203;ﻴﺪﻩ'ﻣﺸﮑﻞ ﻋﺪﻡ ﺭﻓﺘﻦ ﻧﻴﺰ ﺣﻞ ﻧﻤﻰ ﮐﻨﺪ.ﮐﻪ ﺍﮔﺮ ﻣ= ﺠﺎﺯﺍﺕ ﺍﻟﻬﻰ ﺑﺸﻮﻧﺪ' ﺑﺎﺯ ﺑﻬﺘﺮ ﺍﺯ ﻋﺪﻣﻴّﺖ ﺍﺳﺖ.ﻭﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﺟﻬﻨّﻤﻰ ﻗﻬﻘ= 5198;ﺍﺋﻴﺎﻥ ﻧﻌﻤﺘﻰ ﻣﺠﺪﺩ ﺑﺼﻮﺭﺕ ﻓﺮﺻﺘ&#= 65264; ﺗﺎﺯﻩ ﺑﻴﻚ ﺭﻭﺡ ﺍﺳﺖ.ﮐﻪ ﺗﺠﺪﻳﺪ ﻗﻮﺍ ﺑﺎ ﺯﻧﺪﮔﻴﻬﺎﻯ ﻧﻮﻋﻰ ﻭ ﺭﻧﺞ ﺯﻧﺪﮔﻰ ﺟﻬﻨّ= 5250; ﺟﻬﺎﻥ' ﻋﺎﻗﺒﺖ ﺑﺎﺭﺩﻳﮕﺮ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ' ﮐﻪ ﺷﺎﻳﺪ ﺁﻧﮕﺎﻩ ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺩﺭ ﮐﻤﺎﻝ ﺑﺮﺳﺎﻧﻨﺪ'ﺗﺎ &= #65169;ﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﺮﻭﻧﺪ. ﻭﺩﺭ ﻭﺍﻗﻊ ﺍﻳ&= #65254; ﻧﻔس ﻭﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ' ﭼﻮﻥ ﺗﻦ ﺍﻭ ﺩﺭ ﻣﺮﮒ= ﺯﻭﺍﻝ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺍﺯ ﺭﻭﺍﻥ ﺍﺻﺎﻟﺖ ﺩﺍﺭﺩ ﮐﻪ ﻣﺮﮒ ﻫم ﻨﺪﺍﺭﺩ. ﻭﺭﻭﺡ ﻗﻬﻘﺮﺍﺋﻰ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺣ&= #65240;ﻴﺮ ﺧﻮﺩ ﺩﺭﺟﻬﺎﻥ'&= #65165;ﺯ ﻧﻮ ﻧﻔس ﻭﺗﻦ ﺩﺭ ﻧﻄﻔﻪ ﺧﻮﺩﺭﺍ ﻣﻴﺴﺎﺯﺩ.ﻭ ﺳﺎﻟﻚ ﻫﻢ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺍﮐﻨﻮﻥ ﺍﻳﻦ ﻓﻬﻢ ﻭﺷﺠ&= #65166;ﻋﺖ ﺭﺍ ﺩﺍﺭﺩ' ﮐﻪ ﺗﺮﻙ ﺍﺻﺎﻟﺖ ﻧ&= #65166;ﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ ﮐﻨﺪ.ﻭ ﺁﻧﺮﺍ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﭘﺎﮐﺴﺎﺯﻯ ﻧﻤﺎﻳﺪ. ﻭﻣﺎﻫ&= #65268;ّﺖ ﺁﻧﺮﺍ ﺗﺒﺪﻳﻞ &= #65169;ﻤﺎﻫﻴّﺖ ﺍﻟﻬﻰ ﻭﺭﻭﺡ ﺍﻟﻘﺪس ﻭﻣﻘﺪ= 587; ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺑﺠﺎﻯ ﻣﺮﮒ ﻃﺒﻴﻌﻰ'ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺎ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ'ﺑﺪﺳﺘﻮﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﻧ&= #65260;ﺎﺋﻰ ﺧﻮﺩﺭﺍ ﻣﻰ ﭘﺬﻳﺮﺩ'ﭘس ﺑﻴ&#= 65252;ﺎﺭ ﻭ ﺩﻳﻮﺍﻧﻪ ﻧﻴﺴﺖ. ﺗﻦ ﺍﻧﺴﺎﻥ ﺃﺗﻤﻰ &= #65165;ﺳﺖ ﻭﺩﺭ ﮔﻮﺭ ﻣﺘﻠﺎﺷﻰ ﻭ ﭘﺮﺍﮐﻨﺪﻩ ﻣﻴﮕﺮﺩﺩ.ﻭﺃﺗ&#= 65250; ﻫﺎ ﺩﺭ ﺑﺪﻥ ﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺑﺼﻮﺭﺕ ﻏﺬﺍ ﻣﻴﺮﻭﺩ.ﻭﻟﻰ ﻧ&= #65236;س ﻭﺭﻭﺍﻥ'ﮐﻪ ﻣﺎﻫﻴّﺘﻰ ﻣﻠﮑﻮﺗﻰ ﻭ ﺃثیرﻯ ﺭﻳﺰﺗʋ= 98; ﺍﺯ ﺃﺗﻢ ﺩﺍﺭﺩ'ﺩﺭ ﻣﻠﮑﻮﺕ ﻫﻤﻴﻦ ﺩﻧﻴﺎ ﻣﺘﻠﺎﺷﻰ ﻣﻴﮕ&#= 65198;ﺩﺩ.ﻫﻤﺎﻥ ﺟﺎﻫﺎﺋﻰ ﮐﻪﺍﮐﻨﻮﻥ ﺍﻓﮑﺎﺭﺷﺎﻥ ﺯ&#= 65255;ﺪﮔﻰ ﻣﻴﮑﻨﺪ ﻭ ﺑﺎﺯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ ﻭﻳﺎ ﻣﺘﻠﺎﺷﻰ ﻣﻴﮕﺮﺩﻧﺪ.ﺍﮔ&#= 65198; ﺗﺮﻙ ﻋﻘﻴﺪﻩﺍ&#= 65263; ﻧﻤﺎﺋﻴﻢ ﺑﺮﺍ&#= 65263; ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭ ﻳﺎ ﺗﻮﻟﺪ ﺣﻘﻴ&= #65198; ﺗﺮ ﻗﻬﻘﺮﺍﺋﻰ'&= #65169;ﺎﺭﺩﻳﮕﺮ ﺭﻭﺍﻥ ﺃثیرﻯ A= 193;ﺭ ﻣﻠﮑﻮﺕ ﺑﺮﺣﺴﺐ ﺷﺎﻳﺴﺘﮕﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺯ ﻧﻮ ﺳﺎﺧﺘﻪ = ﻣﻴﺸﻮﺩ. ﮐﻪ ﺑﻤﻮﺍﺯﺍﺕ ﺁﻥ ﺗﮑﻮﻳﻦ ﻭ ﭘﻴﺪﺍﻳﺶ ﺗﻦ ﺍﺯ ﺃﺗﻢ ﻫﺎ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﻭﺣﺘ&= #65264; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﭘس ﺍﺯﻫ&#= 65236;ﺖ ﻫﺰﺍﺭ ﺳﺎﻝ'ﮐﻪ = ﺑﺨﻮﺍﻫﻨﺪ ﺩﺭ ﺟﻬﺎﻥ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ'ﺍﺯ ﻣﻘﺎﻡ ﺟﺒﺮﻭﺗ&#= 65264; ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮﺩ'ﺑﺴﻄﺢ ﻣﻠﮑﻮﺕ ﺍﻳﻦ ﺟﻬﺎﻥ ﭘﺎﺋﻴﻦ ﻣﻴﺂﻳﻨﺪ'ﺗﺎ ﺭﻭﺍﻥ ﻭﻧﻔس ﺧﻮﺩﺭﺍ ﺑﺴﺎﺯﻧﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺩﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺗﺮﮐﻴﺐ ﺃﺗﻤﻰ ﺗﻦ ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ. ﻭﺗﺎ ﺁﻧﺠﺎ ﮐﻪ = ﺗﺎﺭﻳﺦ ﺃﺯﻟﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺁﻧﺎﻥ ﻫﺴﺖ' ﻫﻤﻴﻦ ﻃﻮﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮﻋﻰ ﻗﺒﻠﻰ ﺧﻮﺩﺭﺍ ﺗﮑﺮﺍﺭ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 65247;ﺤﻈﺎﺗﻰ ﺑﻌﺪ ﺑﺼﻮﺭﺕ ﻧ&= #65262;ﻉ ﺑﻌﺪﻯ'ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﭼﻮﻥ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﺧ&= #65262;ﺩ ﮐﻪ ﺩﺭ ﺭﺣﻢ ﺭﺳ= ﻴﺪﻧﺪ' ﺑﺎﺯ ﺗﻮﻗّﻒ ﻧﻤﻰ ﮐﻨﻨﺪ'ﻭﻭﺍﺭﺩ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺎﺯﻩ ﻣﻴﮕﺮﺩﻧﺪ.ﮐﻪ ﺗﻮﻗّﻒ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ ﺗﮑﻤ= ﻴﻞ ﺗﻦ ﺳﺎﺯﻯ ﺟﻨﻴﻦ ﻃﻔﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﻭ ﺍﻳﻦ ﺧﻮﺩ ﺗﮑﺮﺍﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﻫﺮ ﺭﻭﺡ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ.ﭘس ﺗﻮﻟﺪﺍﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺑﻌﺪﻯ ﻧﻴﺰ ﺑﺎﻭﺭ ﮐﺮﺩﻧﻰ ﻣﻴﺒﺎﺷﺪ'ﭘس ﻣﺮﮒ ﺑﻌﺪﻡ ﺭﻓﺘﻦ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺑﻴﻚ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ ﻭ ﻃﺒﻴﻌﻰ ﻭ ﻓﻄﺮﻯ ﻭ ﺫﺍﺗﻰ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﻣﺮﮒ ﺑﺘﻮﺍﻧﺪ &= #65169;ﺎﻟﺎﺗﺮ ﺩﺭ ﻧﻮﻉ ﻭﻳﺎ ﭘﺎﺋﻴﻦ ﺗﺮ ﺩﺭ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪ&= #65175;ﺮ ﻧﻮﻋﻰ ﺑﺮﻭﺩ'ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﺪ. ﻭﺭﻧﺠﻬﺎﻯ ﺯﻧﺪﮔﻰ ﺟﻬﻨّﻤﻰ ﺍﻳﻦ ﺣﻴﻮﺍﻧﺎﺕ ﺭﺍ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭﻩ ﺗﮑﺮﺍﺭ ﻧﻤﺎﻳﺪ ﮐﻪ ﻣﻌﻨﻰ ﺟﺎﻭﺩﺍﻧﮕﻰ ﺟﻬﻨّﻤﻰ ﺩﺍﺭﺩ. ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﺍﺭﻭﺍﺡ ﺭﺳﻴﺪ&#= 65257; ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ح ﺍﻟﻘﺪس' ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻄﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺩﺭ = ﺳﺎﻳﻪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩﺍﺭﻧﺪ'ﺗﺎ ﺗﻮﻟﺪﺍﺕ ﻋﻈﻴﻢ ﺗﺮ ﺑﻌﺪ&= #65263; ﺭﺍ ﺗﺠﺮﺑﻪ ﮐﻨﻨﺪ. ﻭﺟﺎﻭﺩﺍﻧﮕﻰ ﻫﺎﻯ ﻧﺴﺒﻰ ﻭ ﺑﻬﺸﺘﻰ ﻭﻧﻮﻋﻰ ﺧﻮﺩﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭﻧﺪ.ﺗﺎ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ'ﺭﻭﺡ ﻣﻮﻓﻘّﻰ ﻫﺮ ﺑﺎﺭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻳﺎﻓﺘ&#= 65258;'ﺑﺘﻮﺍﻧﺪ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﻭ ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑﺮﺳﺪ. <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ ﻭ<span lang=3DAR-SA dir=3DLTR style=3D= 'mso-ascii-font-family: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 175;ﻌﺎﻟﻰ ﻳﺎﻓﺘﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ' ﺑﺎ ﺁﺧﺮﻳﻦ ﺷﻬﻮﺩ &= #65255;ﻮﺭﻯ ﺧﻮﺩ ﻋﻬﺪ ﺍﻟﺴﺘﻰ ﺩﺍﺭﺩ'ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ'ﺑﺎ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5255;ﻰ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺷﻬﻮﺩ ﻧﻮﺭﻯ ﺧ&= #65262;ﺩ'ﺩﺭ ﺗﺴﻠﻴﻢ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺯﺭﺩﺷ&= #65174; ﮐﺎﻣﻞ ﺷﺪﻩ ﺗﻌﻬﺪ ﺗﺴﻠﻴﻢ ﺩﺭ ﺍﻧﺴﺎﻧﻰ'ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷ&= #65260;ﻮﺩ ﻧﻮﺭﻯ ﺧﻮﺩ ﺩﺍﺷﺖ.ﮐﻪ ﻣﻘﺎﻡ ﭼﻬﺎﺭﻡ ﻣﺮﺗﻀﻮﻯ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ. ﺗﺎ ﺷﺎﻳﺪ ﺑﺸﻬﻮﺩ ﺑﺮﺗﺮ ﺍﻳﻦ ﻣﺮﺑّﻰ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮﺳﺪ.ﻭﻟﻰ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺷﺎﻫﺪﺍﻥ ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ'ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﻋﻬﺪ(ﺍﻟ&= #65204;ﺖ ﺑﺮﺑّﮑﻢ) ﺑﮕﻔﺘﻪ ﻗﺮﺁﻥ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻣ&= #65268;ﮑﻨﻨﺪ.ﮐﻪ ﻧﻮﺭ ﺷﻬﻮﺩﻯ ﺭﺏّ ﻣﺸﻬﻮﺩ ﮐ&#= 65166;ﻣﻠﺎﻥ ﺍﻳﻦ ﭘﺮﺳﺶ ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺳﺎﻟﻚ ﺁﺭﻯ ﮔﻔﺘﻪ ﺑﻮﺩ ﻭﻋﻬﺪ ﻭﭘﻴﻤﺎﻥ ﺑﺎ ﺧﺪﺍ ﭘﻴﺪﺍ ﮐﺮﺩ ﮐﻪ ﺗﻮﻟﺪ = ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺭﺍ ﻳﺎﻓﺖ. ﻭﺍﻟّﺎ &= #65193;ﺭﻫﻤﻴﻦ ﺗﻮﻟﺪ ﺑﻬﺘﺮ'ﻭ ﺣﺘﻰ ﺩﺭ ﻫﻤﺎﻥ = ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ ﻧﻴﺰ ﻧﺠﺎﺗﻰ ﻧﻤﻰ ﻳﺎﻓﺖ.ﻭ ﺣﺘﻰ ﻣﺴﻴﺢ ﺗﺠﺴّﻢ &#= 65165;ﻧﺴﺎﻧﻰ ﻧﻮﺭ ﻣﺮﺗﻀﻮﻯ ﺯﺭﺩﺷﺖ' ﺧﻮﺩ ﻧ= ﻴﺰ ﺑﻨﻮﺭ ﺷﻬﻮﺩﻯ ﭘﻨﺠم ﺨﻮﻳﺶ ﻧ&#= 65262;ﺭﻣﺼﻄﻔﻮﻯ'ﻭ ﭘﺪﺭ ﺁﺳﻤﺎﻧﻰ ﮐﻪ ﺧﺪﺍ ﻣﻴﺪﺍﻧﺴﺖ'ﺳﻮ&#= 64404;ﻨﺪ ﻋﻬﺪ ﺍﻟﺴﺖ ﺧﻮﺩﺭﺍ ﻧﻤﻮﺩ.ﻭ ﭼﻮﻥ ﻣﺴﻴﺢ ﺩﺭ ﺗﻦ ﺗﺎﺯﻩ ﻋﻠﻰّ ﺑ&#= 65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﺷﺪ'ﺑﺘﺠﺴّﻢ ﺍ&#= 65255;ﺴﺎﻧﻰ ﻧﻮﺭ ﻣﺼﻄﻔﻮﻯﺪﺭ ﻣﺤﻤﺪ' ﻋﻬﺪ ﺍﻟﺴﺖ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺩ ﺩﺍﺷﺖ'ﻭ ﺑﻨﺠﺎﺕ ﺑﺎﻧﻮﺭ ﺭﻭﺡ ﺍﻟﻘﺪس ﺭﺳﻴﺪ ﻭ ﺭﻭﺡ ﻣﺤﻤﺪ ﻭ ﻋﻠﻰّ'ﻭ ﻫﺮ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻧﻬﺎ'ﻋﻬﺪ ﺍﻟﺴﺘﻰ ﺑﺎ ﻧﻮﺭ ﻗﺎﺋﻢ ﺩﺍ&= #65197;ﻧﺪ' ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﺑ= ﻬﺘﺮ ﺑﻌﺪﻯ'ﺑﺎ ﺗﺠﺴﻢ ﺍﻧﺴﺎﻧﻰ ﻧﻮﺭ &= #65239;ﺎﺋﻢ' ﺩﺭ ﻣﻬﺪﻯ(ﻗﺎﺋﻢ ﺁﺧﺮﺍﻟﺰﻣﺎﻥ) ﻧﻮﻉ ﺑﺸﺮﻯ' ﻭ ﻳﺎ ﻫﺮ ﮐﺎﻣﻞ ﻣﻬﺪﻭﻯ ﮐﻪ ﻗﺎﺋﻤﻰ ﺯﻧﺪﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺗ&= #65204;ﻠﻴﻢ ﮔﺮﺩﻧﺪ'ﻭ ﺳﻠﻮﻙ ﺁﻥ ﻋﺼﺮ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ' ﮐﻪ ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ ﻧﻴﺰ ﺑ&= #65198;ﺳﻨﺪ.ﺗﺎ ﺑﺎﺯ ﻋﻬﺪ ﺍﻟﺴﺘﻰ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎل ﺒﻌﺪ ﺩﺭ ﺗﺠﺴّ&#= 65250; ﺍﻧﺴﺎﻧﻰ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺗﺴﻠﻴ&#= 65250; ﮔﺮﺩﻧﺪ'ﮐﻪ ﺑﺎﺯ ﺑﺮﺏّ ﺍﻟﻨﻮﻉ ﺑﺎﻟﺎﺗﺮ'ﻭ ﺷﺎﻳﺪ ﻳﻚ ﻣﻴﻠﻴﻮﻥ ﺳﺎﻝ &= #65169;ﻌﺪ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﮔﺮﺩﻧﺪ.ﺍﻳﻦ ﺩ&= #65165;ﺳﺘﺎﻥ ﺗﺎ ﺃﺑﺪﻳّﺖ ﻣﻄﻠﻖ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ.ﮐﻪ ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺑ&= #65256;ﻮﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺑﺮﺳﻨﺪ.ﻭﻫﺮﺑ&#= 65166;ﺭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺻ&= #65236;ﺎﺕ ﻭ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍ= ﻣﮑﺎﻧﺎﺕ ﺗﺼﺮﻑ ﻭ ﻗﺪﺭﺕ ﺁﻓﺮﻳﻨﺶ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭﺍ ﭘﻴﺪﺍ ﮐﻨﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻧﻔس ﺟﺴﻤﻰ ﺃثیرﻯ ﺩﺍﺭﺩ ﻭﺗﻦ ﺗﺮﮐﻴﺒﻰ ﺃﺗﻤﻰ'ﻭﻫﺮ ﺩﻭ<= /span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 175;ﺤﺖ ﮐﻨﺘﺮﻝ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺑﻮﺩﻩ ﮐﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﺎ&= #65259;ﻴّﺖ ﺗﺤﺖ ﺃثیرﻯ ﺩﺍﺭﺩ ﮐﻪ ﺧﻮﺩ ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﺮ&= #65165;ﺗﺐ ﺭﻳﺰ ﺗﺮ ﺍﺯﻳﮑ&= #65194;ﻳﮕﺮ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻋﺎﻗﺒﺖﻣﻴﮕﻮ= 5163;ﻴﻢ ﺩﺭ ﻟﺎﻫﻮﺕ ﺍﻟﻠﻪ'ﺑﻤﺎﺩﻩ (ﺷﺒﻪ ﻋﺪﻡ) ﻣﻴﺮﺳﺪ. ﻭ ﺟﻬﺎﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﻮ ﺭﺍ'ﺍﺯ ﻣﺎﻫﻴّﺖ (ﻋﺪﻡ ﻣﺎﺳﻮﺍﻩ) ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ&#= 65169;ﺮﺍﻯ ﻏﻴﺮ ﺍﻭ ﻋﺪم ﻴﺸﺪﻩ ﻳﺎ ﺑﮑﻠّﻰ ﻣﺎﻫﻴّﺖ ﻣﺎﺩﻯ'ﺑﻬﺮ ﺩﺭ&= #65183;ﻪ ﺍﺯ ﺭﻗﻴﻖ ﺑﻮﺩﻥ ﺭﺍ ﻧﺪﺍﺭﺩ.ﺯﻳﺮﺍ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65175;ﺼﻮﺭ(ﻭﺟﻮﺩﻯ ﻋﺪﻣﻰ) ﻣﻤﮑﻦ ﻧﻴﺴﺖ.ﺍﮔﺮ ﺍﻭﻫﺎم ﻨﻴﺰ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺪﻣﻰ ﺑﺎﺷﻨﺪ'ﮐﻪﻋﺪ&#= 65251;ﻰ ﻧﻴﺴﺘﻨﺪ'ﺯﻳﺮ&#= 65165; ﺩﺭﺫﻫﻦ ﻭﺣﺘﻰ ﺣﺎﻓﻈﻪ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺑﺎ = ﻣﺮﮒ ﻣﺘﻠﺎﺷﻰ ﻣﻴﺸﻮﻧﺪ ﮐﻪ ﻣﺎﻫﻴّﺘﻰ ﺃثیرﻯ ﺩﺍﺭﻧʋ= 94;. ﻭﻟﺬﺍ ﭘس ﺍﺯ ﻣﺮﮒ ﺟﺴﻢ ﺍﺯ ﺑﻴﻦ ﻣﻴﺮﻭﻧﺪ. = ﻭﻟﻰ ﺻﻮﺭﺕ ﺁﻥ ﺍﺯ ﺑﻴﻦ ﻣﻴﺮﻭﺩ<sp= an dir=3DLTR><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 261;ﺍﻟّﺎ ﺃﺗﻤﻬﺎﻯ ﺗﻦ ﺁﺯﺍﺩ ﻣﻴﮕﺮﺩﻧﺪ. ﺍﻭ ﺩﺭ ﺗﻦ ﺣﻴﻮﺍﻧﻰ ﻳﺎ ﮔﻴﺎﻫﻰ ﻣﻴﺮﻭﻧﺪ.ﻭ ﺭﻭﺍﻥ ﻣﺘﻠﺎﺷﻰ ﺷﺪﻩ &= #65193;ﺭ ﻣﻠﮑﻮﺕ ﻧﻴﺰ' ﻣﻮﺍﺩ ﺗﺤﺖ ﺃثیرﻯ ﺁﻥ ﻣﺘﻠﺎﺷﻰ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻣﻠﮑﻮﺕ ﺳﻄﺢ ﻧﺎﻣﺮﺋﻰ ﻫﻤﻴﻦ ﺟﻬﺎﻥ ﻣ&= #65166;ﺩﻯ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﺍ= ﺳﭙﺮﻳﺖﻭﺍﻟﻴ= 5204;ﺘﻬﺎ'ﺍﻳﻦ ﺭﻭﺍﻥ ﻳﺎ ﻓﺎﻧ&= #65176;ﻮﻡ ﺑﺼﻮﺭﺕ ﻣﻴﺪﻳ&#= 65262;ﻡ ﭼﻮﻥ ﺑﺨﺎﺭﻯ ﺍﺯ ﺗﻦ ﻭﺍﺳﻄﻪ&= #65259;ﺎﻯ ﺍﺣﻀﺎﺭ ﺍﺭﻭﺍﺡ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.ﻭﻧﻔس &#= 65251;ﻄﻤﺌﻨّﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﮐﻪ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺷﺪﻩ' ﺑُﻌﺪ ﭼﻬﺎﺭﻡ ﺭﺍ ﻳﺎﻓﺘﻪﺍﻧﺪ'ﮐ&#= 65258; ﺍﺯ ﻣﺎﺩﻩ ﺗﺤﺖﺃثیرﻯ ﺭʌ= 39;ﻴﻖ ﺗﺮ ﻫﺴﺘﻨﺪ.ﻭ ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ ﻗﺒﻠﺎ ﻣﺎﺩﻩ ﺍﻳﻦ ﺭﻭﺍﻥ ﻭ ﺍﺭﻭﺍﺡ ﺍﻟﻬﻰ ﺭﺍ ﺍﺯ(ﻣﺎﺩﻩ ﻋﻘﻠﻰ) ﻣﻴﮕﻔﺘ&= #65256;ﺪ.ﮔﻮﺋﻰ ﻋﻘﻞ ﻣﺎﺩﻩ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﮐﻤﺎﻟﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65191;ﻮﺩ' ﻋﺎﻗﺒﺖ ﻣﺎﺩﻩ ﻭﻣﺎﻫﻴّﺘﻰ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ (ﻭﺟﻮﺩﻯ ﺑﺪﻭﻥ ﻣﺎﻫﻴّﺖ) ﺑﺮﺍﻯ ﻋﻘﻞﺍﻧﺴﺎﻥ'ﻧ&#= 65252;ﻴﺘﻮﺍﻧﺪ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﺑﺎﺷﺪ.ﺧﺪﺍﻭﻧ&#= 65194; ﻧﻴﺰ ﺑﺪﻭﻥ ﺍﻣﮑﺎﻥ ﺗﺼﻮﺭ ﺍﻧﺴﺎﻥ'ﺍﻧﺘﻈ&#= 65166;ﺭ ﺗﮑﺎﻣﻠﻰ ﺍﺯ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺪﺍﺭﺩ.<o:p></o:p></span= > <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻭ ﺍﮔﺮ ﺭﻭﺍﻧﻰ ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﺘﻠﺎﺷﻰ ﻣﻴﮕﻮﺋﻴﻢ'ﻭﺷ&#= 65166;ﻳﺪ ﺯﻣﺎﻧﻰ ﺩﺭﺍﺯﺗﺮ ﺍﺯ ﺯﻣﺎﻥ' ﺗﻠﺎﺷﻰ ﺃﺗﻢ ﻫﺎﻯ ﺟﺴﻢ'= ﭼﻨﺪﻯ ﺩﺭ ﻗﺒﺮ ﻃﻮﻝ ﻣﻴﮑﺸﺪ.ﻣﺎﺩﻩ ﺃثیرﻯ ﺭﻭﺍﻥ ﺩﺭ ﻣﻠﮑﻮﺕ ﺯﻣﻴﻦ ﭘﺮﺍﮐﻨﺪﻩ ﻣﻴﺸﻮﺩ.ﻭ ﻳﻚ ﺭﻭﺡ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﺠﻬﺎﻥ'&= #65193;ﺭ ﺭﺣﻢ ﻣﺎﺩﺭ ﻭ ﺯﻣﺎﻥ ﺑﺎﺭﺩﺍﺭﻯ ﺯﻣﺎﻥ ﺟﻤﻊ ﺁﻭﺭﻯ ﺃﺗﻢ ﻫﺎ ﺗﺤﺖ ﺗﺄثیر ﺗﺪﺑﻴﺮ ﺃثیر ﺭﻭﺍﻥ ﺑﺎﺷﺪ'ﮐﻪ ﺧﻮﺩ ﻗﺒﻠﺎ ﻭ ﺑﻌﺪﺍ' ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﻮﻧﺘﻴﺠﻪ ﺗﮑﺎ&#= 65251;ﻠﺎﺕ ﺗﻮﻟﺪ ﻗﺒﻠﻰ ﺑﺸﺮﻯ ﺑﻮﺩﻩﺍﻧﺪ.ﺧﻠ&#= 65166;ﺻﻪ ﺍﺣﺴﺎس ﺭﻧﺞ ﻣﺮﮒ ﮐﺎﺭ ﺗﻦ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﮐﺎﺭ ﺫﻫﻦ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣﻌﻨﻰ ﻫﺮ ﺍﺣﺴﺎﺳﻰ ﺭﺍ ﺩﺭ ﻣﻴﻴﺎﺑﺪ.ﻭ ﺍﻳﻦ ﺯﻣﺎﻥ ﻣﺘﻠﺎﺷﻰ ﺷﺪﻥ ﻣﺎﺩﻩ ﺃثیرﻯ ﺭﻭﺍﻥ ﺍﺳﺖ'ﮐﻪ = ﻣﻤﮑﻦ ﺍﺳﺖ ﺍﺯﺭﻧﺠﻬ&#= 65166;ﻯ ﻣﺮﮒ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ ﻳﺎ ﺣﺘﻰ ﻟﺤﻈﺎﺕ ﺩ&= #65197; ﺷﺮﻑ ﻣﺮﮒ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﺟ= ﻬﺎﻥ ﺧﻮﺍﺏﻭ ﻋﻮﺍﻟم اﻟﻬﻰ'ﺯﻣﺎﻥ ﻣﻌﻨﻰ ﻧﺪﺍﺭﺩ.ﮐﻪﺩﺭ ﻟﺤﻈﻪﺍﻯ ﺨﻮﺍﺏ ﻣﻤﮑﻦ ﺍﺳﺖ ﺩﺍﺳﺘﺎﻥ ﺳﺎﻟﻬﺎ ﺩﺭﺍﺯ ﺭﺍ ﻳﮑﺠﺎ ﺑﺒﻴﻨﻨﺪ.ﮐﻪﻣ&#= 65268;ﮕﻮﺋﻴﻢ ﺭﻭح اﻧﺴﺎﻧﻬﺎﻯ ﮐﺎﻣل ﺒﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭﺳﺎ&#= 65245; ﺑﻌﺪ ﺭﺍ ﭼﻮﻥ ﻟﺤﻈﻪ ﺧﻮﺍﺏ ﻣﻴﮕﺬﺭﺍﻧﺪ.ﻭ &= #65169;ﻘﻮﻝ ﻗﺮﺁﻥ'ﺭﻭﺣﻰ ﺩﺭ ﭘﺎﺳﺦ ﺧﺪﺍ&= #65261;ﻧﺪ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ ﻣﻦ ﻳﮑﺮﻭﺯ ﻳﺎ ﺃﻧﺪﮐﻰ ﺍﺯ ﻳﻚ ﺭﻭﺯ ﺑﻴﺎﺩ ﺩﺍﺭﻡ.ﭼﻪ ﺩﻭﺭ&= #65257; ﺯﻧﺪﮔی هفتاﺩ ﺳﺎﻟﻪ' ﻭ ﻳﺎ ﺩﻭﺭﻩ ﺳﻠﻮﮐﻰ ﻫﻔﺖ ﺳﺎﻟﻪ ﺭﺍ = ﭼﻮﻥ ﺧﻮﺍﺏ ﮐﻪ ﺩﺍﺭﻳﻢ. ﺯﻣﺎﻥ ﺗﺼﻮﺭﻯ ﻭ ﺫﻫﻨﻰ ﺍﺯ ﻟﺤﻈ&= #65166;ﺕ ﮐﻮﺗﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺎﻟﻌﮑس ﺩﺭ ﺍﺣﻮﺍﻝ ﺟﻬﻨﻤ&#= 65264;'ﺩﺭ ﺯﻣﺎﻥ ﮐﻮﺗﺎﻫ&#= 65264; ﺭﻧﺠﻬﺎﻯ ﭼﻨﺪ ﺳﺎﻟﻪ ﺭﺍ ﺍﺣﺴﺎس ﻣﻴﻨﻤ= 5166;ﻳﻨﺪ. <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻌﻨﻰ ﺍﺣﺴﺎس ﺧﺎﺭﺟﻰ ﺭﺍ' ﻣﺎ ﺩﺭ ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻴﻢ.ﮐﻪ ﻣ&= #65228;ﻨﻰ ﺁﻥ ﭼﻴﺴﺖ ﻭ ﭼﺮﺍ ﻭ ﭼﻪ ﺑﺎﻳﺪ ﮐﺮﺩ'ﺗﺎ ﻋﮑس ﺍﻟﻌﻤﻞ ﻧ&#= 65208;ﺎﻥ ﺑﺪﻫﻴﻢ.ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﺍﻋﻤﺎﻝ ﺫﻫﻨﻰ ﺩﺭﺍﻧﺴﺎﻥ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ ﻋﻘﻞ ﺑﺸﺮﻯ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭﺍﮔ&#= 65198; ﺍﻧﺴﺎﻧﻰ ﺑﺪﺭﺟﻪ ﺣﻴﻮﺍﻧﻴّﺖ ﺳ= 5240;ﻮﻁ ﮐﺮﺩ'ﺧﻴﻠﻰ ﺭﻧ&= #65184;ﻬﺎﻯ ﺑﺸﺮﻯ ﺭﺍ ﻧﻤﻰ ﻓﻬﻤﺪ'ﻣﮕﺮ ﺩﺭ ﺳﻄﺢ ﺭﻧﺠﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺍﻭ. ﻭ ﺑﺎﻟﻌﮑس ﺑﺎ ﺗﮑﺎﻣﻞ ﻭﺗﻌﺎﻟﻰ ﻋﻘﻞ ﺍﻧﺴﺎﻥ'ﻋﻤﻠﻴ&#= 65166;ﺕ ﺫﻫﻨﻰ ﺑﺮﺍﻯ ﺩ&= #65197;ﻙ ﻣﻌﻨﻰ ﻭ ﻫﺮﺍﻣﮑﺎﻥ ﻋﮑس ﺍﻟﻌﻤﻞ' ﺍﺣﺴﺎس ﺭﻧﺞ ﻭ ﻟﺬﺕ ﺁﻥ ﺑﺸﮑﻞ ﺩﻳﮕﺮﻯ ﺍﺳﺖ ﭘ&= #1587; ﻧﻤﻴﺘﻮﺍﻥ ﺍﺣﻮﺍلی ﺮﺍ ﮐﻪ ﺑﺮﺍﻯ ﺭﻭﺍﻥ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺩﺳﺖ ﻣﻴﺪﻫﺪ' ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺑﺸﺮﻯ ﺩﺍﻧﺴﺖ.ﻭﻟﻰ ﭼﻮﻥ ﺗﻮﻟﺪ ﻧﺴ&= #65190; ﻭﻣﺴﺦ ﺑﺪﺗﺮ ﺩﺭ ﺟﻬﺎﻥ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺻﻮﺭﺕ ﮔﺮﻓﺖ'ﺁ&= #65255;ﮕﺎﻩ ﺭﻧﺞ ﻭ ﻟﺬﺕ ﺭﺧﺪﺍﺩﻫﺎﻯ ﺟﻬﺎﻧﻰ ﺭﺍ'ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺗﺎﺯﻩﻭﺿ&#= 65228;ﻴﻒﺗﺮ ﻗﻬﻘﺮﺍﺋﻰ'ﻭﻳ&#= 65166; ﻗﻮﻯ ﺗﺮ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻭ ﺍﻳﻦ ﻣ= ﺒﺎﺣث ﺭﺍ ﺑﺮﺍﻯ ﺩﺭﻙ = ﺍﺣﻮﺍﻝ ﺭﻧﺞ ﺁﻭﺭﻳﺎ ﻟﺬﺕ ﺁﻭﺭ'ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻄﺮح ﺮﺍ ﻣﻴﮑﻨﻴﻢ. ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻳﺎ ﺑﺪﺗﺮ ﺭﻭﺡ ﺩﺭﺟﻬﺎﻥ ﻧﻮﻋﻰ ﺑﺎﻳﺪ ﺩﺭﻙ ﺑﺮﺣﺴﺐ ﻋ&= #65240;ﻞ ﻧﻮﻋﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺧﻠﺎﺻﻪ ﻋﻘﻞ ﺑﺸﺮﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﮐﺎﺭﺑﺮﺩﻯ ﻨﺪﺍﺭﺩ.ﻭ ﻋﻘﻞ ﺩﻳﮕﺮﻯ ﻟﺎﺯﻡ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ ﻭﻳﺎ ﺩﺭ ﻧﻮﻉ ﺣ= ﻘﻴﺮ ﺗﺮ'ﻣﻴﺘﻮﺍﻥ ﺩﺍﺷﺖ.ﻭ ﺳﺎﻟﻚ ﺍﻣﺮﻭﺯ ﻋﻘﻞ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩﺭﺍ ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ' ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺷﻬﻮﺩﻯﺘﺄﻣﻴ= 5254; ﻣﻴﮑﻨﺪ. ﮐﻪ ﺍﻫﻤﻴّﺖ ﻃﺒﻴﻌﻰ ﻭ ﺍﻟﻬﻰ ﻭ ﺣﻴﺎﺗ&= #65264; ﻣﺴﺄﻟﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺑﺮﺍ&= #65263; ﻣﺎ ﻣﻴﺮﺳﺎﻧﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﻧﻴﺰ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ ﺩﺭﺟﻪﺍﻯ ﺟﻬﻨ&#= 1617;ﻤﻰ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺣﻘﻴﺮﺗﺮ ﺁﻳﻨ&#= 65194;ﻩ ﺧﻮﺩﺭﺍ ﻫﻢ ﺍﮐ&= #65256;ﻮﻥ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺑﺎﺭ ﻣﻨﻔﻰ ﺻﻔﺎﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘﺮ ﻭ ﺳﻨﮕﻴﻦ ﺗﺮ ﻣﻴﮑﻨﺪ. ﺍﮔﺮ ﻃﻔﻠﻰ ﻫﻮﺷﻤﻨﺪ ﻭﺯﻭﺩﺗﺮ ﺁﻣﻮﺯﺵ ﺍﺯ ﻣﻌﻠّﻢ ﻣﻴﮕﻴ= 5198;ﺩ' ﺑﻘﻮﻝ ﺍﻓﻠﺎﻃ&#= 65262;ﻝ ﺗﻌﻠﻴﻤﺎﺕﺗﻮ= 5247;ّﺪ ﭘﻴﺸﻦ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺩ ﻣﻴﺂﻭﺭﺩ.ﻳﻌﻨ&#= 65264; ﺍﺳﺘﻌﺪﺍﺩ ﺑﻴﺸﺘﺮ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﺩﻳﮕﺮ ﺍﻃﻔﺎﻝ ﻣﺎﻧﻨﺪ ﺧﻮﺩ ﺩ&= #65165;ﺭﺩ. ﻭ ﻧﻤﻴﺘﻮﺍﻥ ﺍﻳﻦ ﺍﺳﺘﻌﺪﺍﺩ ﺑﻴﺸﺘﺮ ﺭﺍ ﺑﻬ&= #65198; ﺗﻌﻠﻴﻤﻰ ﮐﺴﺐ &= #64400;ﺮﺩ. ﻣﮕﺮ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﻳﻌﻨﻰ ﺑﺎ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﻭﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ'ﮐﻪ ﻋﻘﻞ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺗﺎﺯﻩ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ.ﻃﻔﻞ ﻭ ﺍﻧﺴﺎﻥ ﺑﺎ ﻫﻮ&= #65205;'ﺑﻴﺶﺍﺯ ﻫﻮﺵﮐﻨﻮﻧﻰ ﺧﻮﺩ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻫ&#= 65262;ﺷﻤﻨﺪﻯ ﮐﻨﺪ.ﻭ ﻋﻘﻞ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﺑﺎ ﺩﺭﺟ&= #65258;ﺍﻯ ﺍﺯ ﭘﻴﺸﺮﻓﺖ ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺧﻮﺩ'ﺍﻭﻟﻴﻦ ﻗ&= #65194;ﻣﻬﺎﻯ ﺍﺩﺭﺍﮐﻰ ﺩﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭﺩ. ﮐﻪ ﺍﮔﺮ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ ﺑﻴﺸﺘﺮ ﺩﺭ ﺩﻭﺭﻩ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﺨﻠﻖ'ﻭﺑﻌﺪ ﺍﺯ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ' ﺑﺪﺭﺟﺎ&= #65175;ﻰ ﭘﻴﺸﺮﻓﺖ ﺍﺯ ﺳﻄﻮﺡ ﻋﻘﻠﻰ ﻓﺼﻮﻝ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﭘس ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﺧﺴﺘﻪ ﺍﺯ ﺧﺪﻣﺎﺕ ﺍﻟﻬﻰ ﻧﻤﻴﺸﻮﻧﺪ. ﻭ ﺁﺯﺍﺩﻧﺪ ﮐﻪ ﭼ&= #64405;ﻮﻧﻪ ﻭ ﭼﻘﺪﺭ ﺗﻠﺎﺵ ﺑﮑﻨﻨﺪ.ﮐﻪﻫﻤ&#= 65268;ﺸﻪ ﻫﺮﺳﻌﻰ ﺳﻠﻮﮐﻰ'ﻫﻤﺮﺍ&#= 65257; ﺁﺯﺍﺩﻯﺎﺧﺘﻴ= 5166;ﺭ ﺑﻴﺸﺘﺮﺍﻧﺴﺎ= 5253; ﺍﺳﺖ.ﭼﻪ ﮐﺎﻣﻞ = ﺷﺪﻩ ﺑﺎﺷﺪ ﻳﺎ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺷﺪﻩ ﺑﺎﺷﺪ. ﺧﻮﺩ ﭼﻨﻴﻦ ﻣﻴﺨﻮﺍﻫﻨﺪ'ﻭ &= #65267;ﺎ ﻋﻘﻞ ﮐﻨﻮﻧﻰ ﺍﻧﺴﺎﻥ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﭼﻨﻴﻦ ﻣﻴﺨﻮﺍﻫﺪ.ﻭﺑ&#= 65268;ﺶ ﺍﺯ ﻓﻬﻢ ﻭ ﺍﺩﺭﺍﻙ ﻭ ﺍﺣﺴﺎس ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﺍﻫﻤﻴّﺖ ﻧﺪﺍﺭﺩ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻧﻈﺮﻳﻪ ﻗﺪﻳﻢ ﺑﺮﺍﻳﻦ &= #65169;ﻮﺩﻩ'ﮐﻪ ﺭﻭﺍﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺠﻬﺎﻥ ﺯ&= #65267;ﺮﻳﻦ ﻣﻴﺮﻭﺩ.ﺍﻟﺒﺘ&#= 65258; ﺯﻳﺮ ﺯﻣﻴﻦ ﺩﺭ ﻗﺒﺮ ﺟﺎﻯ ﺗﻦ ﺍﺳﺖ ﻧﻪ ﺭﻭﺡ.ﻭﻟﻰ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﮔﺎﻫﻰ ﺩﺭ ﺍﻃﺮﺍﻑ ﻗﺒﺮ ﺑﺮﺍﻯ ﻳﻚ ﻫﻔﺘ&= #65258; ﻗﺎﺑﻞ ﺩﻳﺪﻥ ﺍﺣﺘﻤﺎﻟﻰ ﻣﻴﮕﻮﻳﻨﺪ.ﻭﻳ&#= 65166; ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮑﻮﺕ ﻧﺎﻣﺮﺋﻰ ﻣﺠﺎﻭﺭ ﻫﻤﻴﻦ ﺟﻬﺎﻥ ﻧﺎﺳﻮﺕ ﻣﺘﻠﺎﺷﻰ ﻣﻴﺸﻮﺩ.ﻭﻳﺎ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﻣ&= #65184;ﺪﺩ ﻧﻮﻋﻰ' ﺑﺮﺣﺴﺐ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺗﺸﮑﻴﻞ ﻣﻴﮕﺮﺩﺩ.ﻭ ﻳﺎ ﺩﺭ ﺩﻭﺭﻩ ﺣﻤﻞ = ﻣﺎﺩﺭ'ﭼﻨﻴﻦ ﻧﻘﺶ ﻣﻠﮑﻮﺗﻰ ﺭﻭﺍﻥ ﻣﻄﺮﺡ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ ﺗﻦ ﺃﺗﻤﻰ ﻭ ﺭﻭﺍﻥ ﺃثیرﻯ'ﺯﻳﺮ ﻧﻄﺮ ﻭﺗﺪﺑﻴﺮ ﺭﻭﺡ ﻣﺪﺑّﺮ ﻃﻔﻞ ﺍﺳﺖ.ﮐﻪ ﺧﻮﺩ ﻣﺎﻫﻴّﺖﺟﻬﺎA= 253; ﺗﺤﺖ ﺃثیرﻯ ﺩﺍﺭﺩ'ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒﺎﺷﺪ.ﻟﺬﺍ ﺭﻭﺡ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﭘس ﺍﺯ ﻣﺮﮒ'ﺩﺭ ﻫﻤﻴﻦ ﺳﻄﺢ ﺯﻣﻴﻦ ﻭﻣﻠﮑﻮ&#= 65173; ﻧﺎﻣﺮﺋﻰ ﺁﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ ﺍﺯ ﻧﻮﺭ ﺧﻮﺭﺷ&= #65268;ﺪ ﻭﻫﺮ ﻧﺎﺭ ﻭﻧﻮﺭﻯ ﻣﻴﺴﻮﺯﺩ.ﺯﻳﺮ&#= 65165; ﺗﻦ ﻣﺤﺎﻓﻆ ﺍﺯ ﺍﺷﻌّﻪ ﻣﺮگ ﺒﺎﺭ ﺧﻮﺭﺷﻴﺪ'&= #65261; ﺍﺻﻄﻠﺎﺣﺎ ﺭﺍﺩﻳﻮ ﺃﮐﺘﻴﻮ ﺭﻧﺞ ﻣﻴﺒﺮﺩ. ﮐﻪ ﺣﺎﺿﺮ ﺑﻘﺒﻮﻝ &= #65255;ﺴﺦ ﺑﺪﺗﺮ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﺸﻮﺩ. ﺗﺎ ﺑﺎ ﺗﻦ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ ﻧﺴﻮﺯﺩ'ﻭ&= #65247;ﻮ ﺭﻧﺠﻬﺎﻯ ﺯﻧﺪﮔﻰ ﭘﺮﻋﺬﺍﺏ ﻧﻮﻋ&#= 65264; ﺩﺭ ﺟﻬﺎﻥ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺍﻣﺎ ﺭﻭﺡ ﺍﻟﻬ&= #65264; ﺷﺪﻩ ﺷﺎﻫﺪﺍﻥ ﻣﺮﺍﺗﺐ ﺍﻭﻟﻴﻪ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﮐﻪ ﺑﻨﻮ&= #65197; ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪﺵﻫﻢ ﻧﺮﺳﻴﺪﻩﺍﻧﺪ'&#= 65197;ﻭﺣﺸﺎﻥ ﺑﺎﺯ ﺩﺭﻣﻠﮑﻮ&#= 65173; ﻭ ﺳﻄﻮﺡ ﺑﺎﻟﺎ&= #65175;ﺮ ﺁﻥ'ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺩﺭﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺁﻣﺎﺩﻩ ﻣﻴﮕﺮﺩﻧﺪ.ﭼﻪ &= #65235;ﻮﺭﻯ ﺑﺎﺷﺪ' ﻭ ﻳﺎ ﺩﺭﺑﺮﺍﺑﺮ ﻫﺮ ﺷﻬﻮﺩﻯ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻬﺸﺖ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻭﻟﻰ ﺍﻳﻦ ﺭﺍ ﺩﺭﺳﺖ&= #65175;ﺮ ﻣﻴﺪﺍﻧﻴﻢ'ﮐﻪ ﻓﻮﺭﺍ ﺑﺠﻬﺎﻥ &= #65251;ﺘﻮﻟﺪ ﻣﻴﺸﻮﻧﺪ.ﮐﻪ ﺳ&= #65220;ﻮﺡ ﻣﺪﺑّﺮ ﺑﺸﺮﻯ ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﻭﺗﻌﻠﻴﻢ ﺍﻳﻦ &= #65165;ﺭﻭﺍﺡ ﻧﺴﺒﺘﺎ ﻣﻮﻓﻖ ﺩﺭ ﭼﻨﺪ ﺷﻬﻮﺩ = ﺧﻮﺩ' ﺑﺘﻮﺍﻧﺪ ﺑﺸﻬﻮﺩﺑﺮﺗﺮ ﻭ ﻳﺎ<span lang=3DAR-SA d= ir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﺮﺳﺪ. ﺁ= ﻧﮕﺎﻩ ﺍﺯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ'ﻭ ﺷﺶ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺑﺮﺍﻯ ﺷﺎﻫﺪﺍﻥ ﻗﺎﺋ&#= 65250;'ﺩﺭ ﺯﻳﺮ ﺳﻄﺢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ. ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﻣﺘﻔﺎﻭﺕ ﺁﻥ ﺑﺮﺣﺴﺐ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺗﮑﺎﻣﻠﻰ ﻭﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻧﻰ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﮐﺎﻣﻞ ﺷﺪﻩ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﺒﺤث ﺿﺪ ﻭﺗﻀﺎﺩ'ﮐﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻯ ﻧﻘﺶ ﻣﻬ&= #65252;ّﻰ ﺩﺍﺭﺩ'ﺩﺭ ﻋﺮﻓﺎﻥ ﻗﺪﻳﻢ ﻭﺩﺭﻓﻠﺴﻔﻪ'ﮐ&#= 65166;ﺭﺑﺮﺩﻫﺎﻯ ﺯﻳﺎﺩﻯ ﺩﺍﺷﺘ&#= 65258; ﻭ ﺩﺍﺭﺩ.ﮐﻪ ﺩﺭ ﻓﻴﺰﻳﻚ ﺃﺗﻤﻰ'ﺑﺮﺧﻰ ﺗﺮﮐﻴﺒﺎﺕ ﺻﺪ ﮔﺎﻧﻪ ﺩﺍﺧﻞ ﻫ&= #65204;ﺘﻪ ﺃﺗﻢ ﺭﺍ ﺍﺯ(ﺿﺪ ﻣﺎﺩﻩ)ﻣﻴﮕﻮﻳ&#= 65256;ﺪ.ﻳﻌﻨﻰ ﻣﺎﻫﻴﺘﻰ ﮐﻪ ﭼﻮﻥ ﺑﺎ ﻣﺎﺩﻩ ﺗﺮﮐﻴﺐ ﺷﻮﺩ' ﻫﺮ ﺩﻭ ﻧﻴﺴﺖ ﻣﻴﺸﻮﻧﺪ. ﻭ ﻳﺎ= ﺑﺠﻬﺎﻥ ﻣﺎﻫﻮﻯ ﻭﻣﺎﺩﻯ ﺭﻗﻴﻖ ﺗﺮ ﺍﺯ ﺟﻬﺎﻥ ﺃ= ثیرﻯ ﺧﻮﺩ ﻣﻴﺮﻭﻧﺪ. ﺍﻣﺎ ﺿﺪ ﺩﺭ ﺍﺑﻌﺎﺩ ﺑﺎﻟﺎ&#= 65175;ﺮ'ﭼﻮﻥ ﺿﺪ ﺗﻦ ﻳﺎ ﺭﻭﺍ= ﻥ ﺍﻣّﺎﺭﻩ' ﻫﻤﺎﻥ ﻧﻔس ﻭ ﺭﻭﺍﻥ ﻧﻘّﺎﺩ &#= 65191;ﻮﻳﺸﺘﻦ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻣﺎ ﺍﺯ ﺿﺪ ﻣﺎﺩﻯ به (ﺿﺪﻫﺎﻯ ﻣﻌﻨﻮﻯ) ﻣﻴﺮﻭﻳﻢ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻧﻔس ﺍﻣّﺎﺭﻩ ﺧﻮﺩ= 5197;ﺍ ﺑﻨﻔس (ﻣﻄﻤﺌﻨّﻪ) ﻭﺷﺎﻫﺪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ ﺧﻮﺩ ﺗﺒﺪﻳﻞ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺿﺪ ﺭﻭﺍﻥ</s= pan><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺣﻴﻮﺍﻧ= 5264; ﺍﻭﻟﻴﻪ ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻳﺎ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ' ﺑﻨﻔس ﻭﺭﻭﺍﻥ ﻭﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪﻩ (ﻣﻠﻬﻤﻪ) ﻣﻴﺮﺳﻨﻨﺪ. ﮐﻪ ﻋﻤﻠﺎ ﺷﺎﻳﺴﺘﻪ ﻋﻮﺍ&#= 65247;ﻢ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻭ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ' ﻭ ﻣﻮﻗ= ﺘﺎ ﺑﺎﺯ ﺩﺭ ﺗﻦ ﻗﺒﻠﻰ ﺧﻮﺩ ﭼﻮ&= #65253; ﻗﺒﺮﻯ ﻣﺪﻓﻮﻥ ﻣﻴﮕﺮﺩﺩ.ﺗﺎ ﺑﺎ ﻣﺮﮒ ﻃﺒﻴﻌﻰ ﺭﻭﺡ ﺁﻧﺎﻥ ﺁﺯﺍﺩ ﮔ&= #65198;ﺩﺩ.ﺩﺭ ﻫﺮﺣﺎﻝ ﺩﺭ ﻣﻔﻬﻮﻡ ﺗﮑﺎﻣ&#= 65246; ﻫﺮ ﭼﻴﺰﻯ'ﻭ ﺩﺭ ﻫﺮ ﺳﻄﺤﻰ ﺍﺯ ﻭﺟﻮﺩ' ﺿﺪﻯ ﺩﺍ= ﺭﺩ.ﮐﻪ ﺁﻧﺮﺍ ﺑﻬﺘﺮ ﻣﻴﮑﻨﺪ ﻭﻳﺎ ﺿﺪ ﺑﺪﺗﺮﻯ ﺩﺍ&= #65197;ﺩ' ﮐﻪ ﺭﻭﺡ ﺭﺍ ﺣﻘﻴﺮ ﺗﺮ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. ﻭ ﻣﺎﻧﻨﺪ ﻧﻴﺮﻭﻯ ﻣثبت A= 261;ﻣﻨﻔﻰ ﺟﺮﻳﺎﻥ ﺑﺮﻕ ﮐﻪ ﺿﺪ ﻫﻢ ﻫﺴﺘﻨﺪ' ﻭ ﻣﻌﺪﻭﻡ ﺷﺪﻧﻰ ﻧﻴﺴﺘﻨﺪ.ﻭﻟﻰ (= ﺍﻧﺮﮊﻯ ﺯﺍ) ﺑﺮﺍﻯ ﮐﺎﺭﺑﺮﺩ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ ﻧﮑﺘﻪ ﻣﻬﻢ ﻭﻧ&= #65166;ﻓﻬﻤیدﻧﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ<sp= an dir=3DLTR><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>'<span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>@= 400;ﻪ ﭼﮕﻮﻧﻪ ﺩﻭ ﺿﺪ ﮐﻨﺎﺭ ﻫﻢ' ﺑﺎ ﻫﻢ ﺩﺭ ﺃﺗﻢ ﻭ ﻳﺎ ﺑﺪﻧﺒﺎﻝ ﻫﻢ ﺩﺭ ﺳﻠﻮﻙ ﻭ ﻣﺘﻮﺍﻟﻴﺎ' ﺟﺎ ﺑﺠﺎ ﺷﺪﻥ ﺑﻴﮑﺪﻳﮕﺮ ﺷﻮﺩ.ﺩﺭﺟﺮﻳﺎ&#= 65253; ﺍﻟﮑﺘﺮﻳﺴﻴﺘ= 5258; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎﻫﻢ ﺑﺎﺷﻨﺪ'ﻳﺎ ﺑﺎﻫﻢ ﻫﻤﮑﺎﺭﻯ ﻭ ﻣﮑﻤّﻞ ﻫﻢ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ &= #65183;ﺰ ﺍﻳﻨﮑﻪ ﺁﻧﺮﺍ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﺍﻟﻬﻰ ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﺳﺮﺍﺳﺮ ﻫﺴﺘﻰ ﺗﻤﺎﻣﺎ ﻣﻌﺠﺰﺍﺕ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﺩﺭ<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻫﺴﺘﻰ ﭼ&#= 65268;ﺰﻯ ﻫﻢ ﻏﻴﺮ ﺧﺪﺍﻭ&= #65255;ﺪ ﻧﻴﺴﺖ.ﻭ ﺑﻘﻴﻪ ﻭﺳﺎﺋﻞ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺻﻔ= 5166;ﺕ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺩﺍﺭﻧﺪ ﺧﻮﺩﺭ&#= 65165; ﺑﺨﺪﺍﻭﻧﺪ ﻧﺰﺩﻳﮑﺘﺮ ﻣﻴﮑﻨﻨﺪ. ﺯﻳﺮ&= #65165; ﻫﺮ ﺿﺪﻯ ﻭ ﻧﻘﻴﺾ ﺁﻥ'ﺗﻘﺮﻳﺒﺎ ﻫ&= #65250; ﺯﻭﺭ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﺎﻫﻢ ﺍﺩﺍﻣﻪ ﻭﺟﻮﺩ &= #65251;ﻴﺪﻫﻨﺪ. ﻭﻟﻰ ﻧﻘﻴﺾ ﺯﻭﺭﻣﻨﺪ ﺗﺮ ﺿﺪ ﺧﻮﺩﺭﺍ ﺩﺭ ﮐﻨﺘﺮﻝ ﺧﻮﺩ ﻣ&= #65268;ﮕﻴﺮﺩ'ﮐﻪ ﺩﺭ ﻣﻮﺭﺩ ﺍﺟﺴﺎﻡ ﻣﺎﺩﻯ ﻣﻴﮕﻮﺋﻴﻢ.ﺭﻭ&#= 65185; ﻗﻮﻯ ﺗﺮ ﺍﺭﻭﺍﺡ ﺿﻌﻴﻒ ﺗﺮ ﺃﺗﻤﻰ ﻭ ﻣﻮﻟﮑﻮﻟﻰ ﺭﺍ ﺩﺭ ﻃﻠﺴﻢ ﺧﻮﺩ ﺍﺳﻴﺮ ﻣﻴﮑﻨﺪ'ﻭﮔﻬﮕ&#= 65166;ﻩ ﻋﻮﺽ ﻣﻴﮑﻨﺪ.ﻭ ﻳﺎ ﺑﺮﺍﻯ ﺭﻭﺡ ﻭﻧﻔس ﻟﻮﺍﻣﻪ &#= 65165;ﻧﺴﺎﻥ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ'ﻗﻮﻯ ﺗﺮ ﻭ ﺑﺎ ﺗﻘﻮﺍ ﻭ ﺗﻘﻮﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﺑﻴﺸﺘﺮ' ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﮐﻨﺘﺮﻝ ﻧﻔس ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﺑﻨﻤﺎﻳﺪ.ﮐﻪ ﺩﺭ ﺳﺎﻟﻚ ﺍﻳﻦ ﺗﻮﻓﻴﻖ' ﺍﻭﺭﺍ = ﺑﻨﺠﺎﺕ ﻣﻴﺮﺳﺎﻧﺪ.ﻭﺩ&#= 65197; ﺍﻧﺴﺎﻥ ﻣﻨﺎﻓﻖ ﻭﻏﻴﺮ ﺻﺎﺩﻕ ﺩﺭ ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐ&#= 65264;'ﺑﺎﺯ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺑﺮ ﺭﻭﺍﻥ ﻟﻮﺍﻣﻪ ﻭ ﻋﻘﻞ ﻣﺘﻮﺟّ&#= 65258; ﺷﺪﻩ ﺑﻤﺮﺍﺗﺐ &= #65227;ﻘﻠﻬﺎﻯ ﺑﺎﻟﺎﺗﺮ'ﮐﻪ ﺯﻣﺎﻧﻰ ﺿﻌﻴﻒ ﺑﻮﺩ' ﺑﺎﺭﺩﻳﮕ&= #65198; ﺟﺎﻧﻰ ﮔﺮﻓﺘﻪ'ﻭ ﺑﺮ ﺭﻭﺍﻥ ﻟﻮﺍﻣﻪ&#= 65231;ﺎﻟﺐ ﻣﻴﮕﺮﺩﺩ.ﮐﻪﺳ&#= 65166;ﻟﻚ ﻣﻨﺎﻓﻖ ﻭ ﭘﻴﻤﺎﻥ ﺷﮑﻦ ﻭ ﻣﻘﺘﺼﺪ ﮐﻢ ﮐﺎﺭ ﻣﻴﮕﺮﺩﺩ.ﺗﺎ ﻋﺎﻗﺒﺖ ﺍﺯ ﺯﻣﺮﻩ<span lang=3D= AR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﺳﺎﻟﮑﺎ= 5253; ﺑﻴﺮﻭﻥ ﺭﻓﺘﻪ' ﺑﺪﺗﺮ ﺍﺯ ﺑﺪﻳﻨﺎﻥ ﻭ ﺑﻰ = ﺩﻳﻨﺎﻥ' ﻗﻬﺮﺍﻫﺎﻯ ﻧﺴ&#= 65190; ﻭﻣﺴﺦ ﻣﺠﺎﺯﺍ&#= 65173; ﺍﻟﻬﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;' ﭘﻴﻤﺎﻥ ﻧﺒﺴﺘﻦ ﺑﻬﺘﺮ ﺍﺯ ﭘﻴﻤﺎﻥ ﺑﺴﺘﻦ ﻭ ﭘﻴﻤﺎ&= #65253; ﺷﮑﺴﺘﻦ ﺍﺳﺖ. ﺍ= ﮔﺮ ﺳﺮﺑﺎﺯﻯ ﺑﺠﺒ&#= 65260;ﻪ ﻧﺮﻭﺩ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ'ﮐﻪ ﺑﺠﺒﻬﻪ ﺑﺮﻭﺩ ﻭ ﺩﺭ ﺑﺮﺍﺭ ﺩﺷ= ﻤﻦ ﻓﺮﺍﺭ ﮐﻨﺪ. ﻭ ﺁﻧﮕﺎﻩ ﺑﺘﻤﺎ&#= 65249; ﺟﺒﻬﻪ ﻭ ﺳﺮﺑﺎﺯﺍﻥ ﺩﻳﮕﺮ ﺁﺳﻴﺐ ﺭﺳﺎﻧﺪﻩ ﺍﺳﺖ. = ﻭ ﺑﻘﻮﻝ ﺳﻘﺮﺍﻁ <= span style=3D'mso-spacerun:yes'> ﺁﻧﭽﻪ (&= #65251;ﻴﺮﻧﺪﻩ) ﻫﺴﺖ'ﭼﻪ ﻗﺪﺭﺗﻰ ﺑﺮﺍﻯ ﺯﻧﺪﻩ ﮐﺮﺩﻥ ﺩﺍﺭﺩ؟ﻭ ﻳﺎ ﺑﻘﻮﻝ ﻣﺤﻤﺪ' ﺁﻧﭽﻪ ﺗﻮﺭﺍ ﻣﻨﺤﺮﻑ ﻣﻴﮑﻨﺪ'ﭼﮕﻮﻧ&#= 65258; ﻗﺪﺭﺕ ﻫﺪﺍﻳﺖ &= #65175;ﻮﺭﺍ ﻣﻴﺘﻮﺍﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؟ ﻣﺒﺎﺣ= 579; ﻣﺬﮐﻮﺭ' ﭼﻮﻥ ﺩﻳﮕﺮ ﺍﺻﻮﻝ ﻭﻣﻔﺎﻫﻴﻢ ﻓﻠ&#= 65204;ﻔﻰ'ﻧﻴﺎﺯ ﺑﺒﺮﺳﻰ ﺟﺪﺍﮔﺎﻧﻪ ﺩﺍﺭﺩ.ﮐﻪ ﺍﻧﺴﺎﻥ ﻣﺤﻘّﻖ ﺗﻨﻬﺎ ﺩﺭ ﺻﻮﺭﺕ ﻫﺪﻑ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻴﺘﻮﺍﻧﺪ ﻧﺘ&#= 65166;ﻳﺞ ﺩﺭﺳﺘﻰ ﺍﺯ ﻣﺒﺎﺣث ﻓﻠﺴﻔﻰ ﺑﮕﻴﺮﺩ.ﻭﺍﻟّ= 5166; ﺍﻧﺤﺮﺍﻓﺎﺕ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ'ﻏﻴﺮﺳ&#= 65166;ﻟﮑﺎﻥ ﺭﺍ ﺑﻬﻤﺎﻥ ﺣﻘﺎﺭﺗﻬﺎ ﻣﻴﺒﺮﺩ'ﮐﻪ ﺭﻭ&= #65165;ﻥ ﺁﻟﻮﺩﻩ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﻃﺎﻟﺐ ﺁﻥ ﺍﺳﺖ. ﻭﻳﺎ ﺪﺍﻧﺴﺘﻪ ﻭﻧﺎﺧﻮﺍﺳﺘﻪ &#= 65219;ﺎﻟﺐ ﺁﻥ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﻓﺮﺻﺖ ﺗﺠﺪﻳﺪ &= #65255;ﻈﺮ ﻭ ﺟﺒﺮﺍﻥ ﺳﻠﻮﮐﻰ ﺍﺣﺘﻤﺎﻟﻰ ﺑﺮﻭﺍﻥ ﺁﻟﻮﺩﻩ ﻟﺒﺮﻳﺰ ﺍﺯ ﮔﻨ&= #65166;ﻩ ﻭ ﻓﺴﺎﺩ ﻭﮐﻤﺒﻮﺩ ﻭ ﺍﻧﺤﺮﺍﻑ ﻧﻤﻴ&#= 65194;ﻫﺪ. <o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺍﻣﺎ ﺑﺤث ﮐﺎﺭﻣﺎ ﺷﺪﻥ ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺠﻬﺎﻥ'ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﻬﺘ&#= 65198; ﻳﺎ ﺑﺪﺗﺮ'ﮐﻪ ﺍﮔﺮ ﻓﻠﺴﻔﻰ ﻫﻢ ﺑﺎﺷﺪ'ﺑﺎﺯ ﻋﺮﻓﺎﻧﻰ ﻣﻬﻤﻰ ﺍﺳﺖ. ﮐﻪ ﻣﺮﺯ ﺑﻴﻦ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺧ&#= 65262;ﺷﺒﺨﺖ ﺑﻬﺸﺘﻰ'ﻭﺍﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﺑﺎ ﺷﻘﺎﻭﺕ ﻭ ﺭﻧﺞ ﺟﻬﻨّﻤﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻣﺎ ﺑﻴﺸﺘﺮ ﺑﺪﺍﻥ ﺗﻮﺟّﻪ ﻣﻴﮑﻨ= 5268;ﻢ. ﻭ ﺍﮔﺮ ﺗﮑﺮﺍﺭﻯ ﻫﻢ ﺻ&= #65262;ﺭﺕ ﺑﮕﻴﺮﺩ' ﺑﺎﺯ ﻫﻤﺎﻥ ﺩﺍﺳﺘﺎﻥ ﻋﺸﻖ ﺍﺳﺖ' ﮐﻪ ﻫﺮﭼﻪ ﺗﮑﺮﺍﺭ ﺷﻮﺩ' ﺑﺎﺯ ﺗﺎﺯﻩ ﻭ ﺷﻨﻴﺪﻧﻰ ﻭ ﺩﻟ&= #64381;ﺴﺐ ﻭ ﺁﻣﻮﺯﻧﺪﻩ ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ ﺑﻰ ﺍﺳﺘﻌﺪﺍﺩ&#= 65259;ﺎ ﻭ ﺩﺍﺭﻧﺪﮔﺎﻥ ﻧﻔﺮﺕ ﺍﺯ ﺷﻨﻴ&= #65194;ﻥ ﺩﺍﺳﺘﺎﻥ ﻋﺸﻖ'&= #65267;ﺎ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ' ﺧﺴﺘﻪ ﻭﺁﺯﺭﺩﻩ ﻣﻴﺸﻮﻧﺪ.ﮐﻪ(ﻋ&= #65208;ﻖ ﺑﺎ ﻧﻔﺮﺕ ﻣﻨﻔ&= #65264;)ﻭ ﺳﺮﺍﺯﻳﺮﻯ ﺟﻬﻨّﻤﻰ ﺭﺍ'ﺑﺮ( ﻋﺸﻖ ﻣثبت ﺗﮑﺎﻣﻠʌ= 64;)ﻭ ﺑﺎﻟﺎﺗﺮ ﺗﺮ ﭘﺮﺳﺘﻴﺪﻥ ﺗﺮﺟﻴﺢ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﻣﻬﻢ ﺍﻳﻨﮑﻪ ﺑﺪﺍﻧﻴﻢ (ﮐﺎﺭﻣﺎ) ﻭ ﺑﺎﺯﮔﺸﺖ ﻣﺠﺪ&#= 65193; ﺑﺠﻬﺎﻥ'ﻳﺎ ﻫﻤﺎﻥ ﻣﻌﺎﺩ ﻭ ﻗﻴﺎﻣﺖ ﻭ ﻗﻴﺎﻡ ﺳﺮﭘﺎ ﺷﺪﻥ ﻭ ﺑﺮﺧﻮﺍﺳﺘﻦ ﭘس ﺍﺯ ﺗﻮﻟﺪ ' ﺩﺭ ﻫﻤﺎﻥ ﻧﺴﺦ ﺑﺸﺮﻯ ﻗﺒﻠﻰ ﻧﻴﺴﺖ.ﻳﺎ ﺑﺪﺗﺮ ﺩﺭ(ﻧﺴﺦ = ﺑﺪﺗﺮ)ﺑﺸﺮﻯ'ﮐ&= #65258; ﺍﺻﻄﻠﺎﺣﺎ ﺗﻨ&#= 65166;ﺳﺦ دﻣﻴﮕﻮﻳﻨﺪ' ﻭ ﻳﺎ ﺩﺭ(ﻧﺴﺦ ﺑﻬ= ﺘﺮ) ﺑﺸﺮﻯ'ﮐﻪ ﺷﺎﻫ&= #65194;ﺍﻥ ﺷﻬﻮﺩ ﺗﺎﺯﻩ ﺑﺮﺗﺮ ﺩﺭ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸﺮﻯ'ﻭ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮﻩ ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ'ﮐﻪ ﺗﻮﺍﻥ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264;'ﻭ ﮐﺴﺐ ﺷﻬﻮﺩ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭ ﻳﺎ ﺷﺎﻫﺪﺍﻥ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس 'ﮐﻪ ﭘس &= #65165;ﺯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺑﺠﻬﺎﻥ &= #65251;ﻌﺎﺩ ﻭ ﺑﺎﺯﮔﺸﺖ ﺩﺍﺭﻧﺪ.ﻭ ﻗﻴﺎﻣﺖ ﺁﻧﺎﻥ ﻫﻨﮕﺎﻡ ﺷﻬﻮﺩ &= #65255;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﻳﺎ ﻗﻴﺎﻡ ﭘس ﺍﺯ ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﮐﻪ ﺩﺭ ﺍﺳﺘﻌﺪﺍﺩ ﻭﺩﺭ ﺭﻭﺯ ﺳﻮﻡ ﺑﺎ ﻣﺎﺩﺭ ﺗﻔﺎ&= #65259;ﻢ ﻭﺻﺤﺒﺖﻣﻴﮑﻨ= 5256;ﺪ.ﺯﻳﺮﺍ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﺑﺸﺮﻯ ﺭﺍﺩﺍﺭﻧﺪ.ﮐﻪ &= #65251;ﻴﮕﻮﻳﻢ ﺩﺭ ﺷﺶ ﺳﺎﻟﮑﻰ ﺍﺯ ﺩﺍﻧﺸﮕﺎﻩ &= #65169;ﻴﺴﺖ ﮐﻠﺎﺳﻪ ﻓﺎﺭﻍ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 165;ﻟﺘﺤﺼﻴﻞ ﻣﻴﺸﻮﻧﺪ.ﮐﻪ ﺩﺭ ﺍﺣﻮﺍﻟﻰ ﺷﺨﺼﻰ ﭼﻨﺎﻥ ﺩ&= #65267;ﺪﻡ ﻭﻣﻌﺘﻘﺪ ﺷﺪﻡ.ﻭ ﺍﻳﻨﮑﻪ ﺳﺮﺍﺳﺮ ﮐﻬﮑﺸﺎﻥ ﺭﺍ ﺟ&= #65262;ﻟﺎﻥ ﻣﻴﺪﻫﻨﺪ. ﺑﺎ ﺁﻥ ﻋﻈﻤﺖ ﻓﺮﻫﻨﮕﻰ ﻭ ﻋﻠﻤﻰ ﻭ ﺑﻬﺪﺍﺷﺖ ﻭ ﺗﻐ&= #65196;ﻳﻪ ﻭ ﭘﺎﻧﺼﺪ ﺳﺎﻝ = ﻋﻤﺮ ﮐﺮﺩﻥ'ﮐﻪ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧ&#= 65256;ﺪ ﺑﻤﻘﺎﻡ ﺗﮑﺎﻣﻠﻴﻮﺷﻬ= 5262;ﺩﻧﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻭﺣﺘﻰ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨﺪ. ﮐﻪ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197;<span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 203;ﺎﻝ ﺑﻌﺪ' ﺑﺎﺯ ﺩﺭ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮﻯﺪﺭ ﺟﻬﺎﻥ ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕﺮ ﻣﺘﻮﻟﺪ ﮔﺮﺩﻧﺪ.ﺍﻣﺎ ﺗ&= #65256;ﺎﺳﺨﻰ ﮐﻪ ﺁﺧﻮﻧﺪﻫﺎ ﻭ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩﻯ ﻣﻴﮕﻮﻳﻨﺪ' ﺗﻨﻬﺎ ﺍﺯ ﻟﻔﻆ ﺗﻨﺎﺳﺦ ﻣﻴﮕﻮ&#= 65267;ﻨﺪ.ﻭﺍﻟّﺎ ﺍﻧﻮﺍﻉ ﺗﻨﺎﺳﺦ ﺗﻮﺻﻴﻔﺎﺕ ﻣﺨ&#= 65176;ﻠﻒﺩﺍﺭﻧﺪ. ﺩﺭ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺭﻭﺍﻧﻰ'ﺗﻨﺎﺳ&#= 65190; ﮔﻮﺋﻰ ﺭﻭﺡ ﺩﻳﮕﺮﻯ ﺩﺭ ﺗﻦ ﺑﻴﻤﺎﺭ ﻭﺍﺭﺩ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺩﻳﻮﺍﻧﻪ</sp= an><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso= -ascii-theme-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> <span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭﺍﺭ ﺧﻮ&#= 65165;ﺳﺘﻪ ﺭﻭﺡ ﻣﺘﺠﺎﻭﺯ ﺭﺍ ﻋﻤﻞ ﻣﻴﮑﻨ&= #65256;ﺪ. ﻭﻳﺎﺑﺎﻟﻌﮑس = 5197;ﻭﺍﻥ ﺑﻴﻤﺎﺭ ﺑﺪﺭﺟﻪﺍﻯ ﺷﻔﺎ ﻣﻴﺮﺳﺪ'ﮐﻪﮔﻮ&#= 65163;ﻰ ﺭﻭﺍﻧﻰ ﺩﻳﮕﺮﻯ ﻳﺎﻓﺘﻪ.ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺳﺎﻟﮑﺎﻥﻨﻴﺰ ﻣﺮﺍﺗﺐ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩﺭﺍ' ﺗﺒﺪﻳﻞ ﺑﺮﻭﺍ&#= 65253; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﭼ&#= 65262;ﻥﺸﻬﻮﺩ ﺑﺮﺗﺮ ﻣﻴﺎﺑﻨﺪ.ﺩﺍﺳ&#= 65176;ﺎﻥﺎﻓﺴﺎﻧﻪʋ= 93;ﺭﺍﮐﻮﻟﺎ ﮐﻪﺍﻧﺴﺎﻥ ﺑﺎ ﺩﻳﺪﻥ ﻧﻮﺭ ﻣﺎﻩ ﺧﻮﻥ ﺧﻮﺍﺭ ﻣﻴﺸﻮﺩ.ﻭ ﺑﻌﮑس ﺁﻥ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ ﺑﻨﻮﺭ ﺑﺪﺭ ﻣﻨﻴﺮ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﻣﻴﺮﺳ= 5194;'ﮐﻪ ﻧﺎﮔﺎﻩ ﺍﺯ ﺣﻴﻮﺍﻧﻴّﺖ ﺑﺎﻟﻮﻫﻴّﺖ ﺧ= 5262;ﺩ ﻣﻴﺮﺳﺪ.ﻭ ﻳﺎ ﺑﺎﻟﺄﺧﺮﻩ ﻣﺎ ﺍﺯ ﻧﺴﺦ ﺑﺪﺗﺮ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺑﺮﺍﻯ ﻳﻚ ﺭﻭﺡ = ﺑﺸﺮﻯ ﻣﻴﮕﻮﺋﻴﻢ'ﮐﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧﮑﺮﺩﻩ'ﻭ ﺑﻴﺸ&= #65176;ﺮ ﮔﻨﺎﻩ ﮐﺎﺭﻯ ﻭ = ﻓﺴﺎﺩ ﻭ ﺍﻧﺤﺮﺍﻑ ﻭﺗﻠﻨﺒﺎﺭﻯ اﺯ ﻋﻘﺪﻩﻫﺎ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺍﻧﺒﺎﺷﺘﻪ ﮐﺮﺩﻩ ﺍﺳﺖ .<o:p></o:p></spa= n> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺟﺴم ﻴﺎ ﺗﻦ ﻭ ﺑﺪﻥ ﺍ= ;ﻧﺴﺎﻥ ﻧﻴﺰ ﺗﺎﺑﻊ ﺭﻭ&= #65165;ﻥﻮﻳﺎﻧﻔس ﻭﺟﺎﻥ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻣﻨﺘ&= #65260;ﺎ ﻧﻔس ﺍﻣّﺎﺭﻩ ﺍﺯ ﻣﺤﻞ ﻋﻘﺪﻩﻫﺎ ﻭﮐﻤﺒﻮﺩﻫﺎ' ﻭ ﺟﻬﻞ ﻭ ﻫﻮﺳﻬﺎ ﻭ ﻣﻴﻞ ﺫﺍﺗﻰ ﺑﺤﻘﺎﺭﺗﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭﺍﻧﻮﺍﻉ ﺣﻘﻴﺮ ﮔﺬﺷﺘﻪﻫﺎ' ﺧﻮﺩ ﺑﺮ ﺟﺴﻢ ﻓﺮﻣﺎﻥ ﻣﻴﺪﻫﺪ. ﻭ ﺫﻫﻦ ﻭ ﺍﻋﺼﺎﺏ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺑﺴﺘﻪ'ﻭﺗﺮﺷّ= 5188;ﺎﺕ ﻓﺮﺍﻭﺍﻥ ﻭﻋﺠﻴﺐ ﺍﻋﻀﺎﻯ ﻣﺬﮐﻮﺭ'ﻣﻨﺤﺮ &= #65169;ﺤﺮﮐﺎﺕ ﻭ ﻋﮑس ﺍﻟﻌﻤﻞ ﻫﺎ'ﻭ ﻣﻨﺠﺮ ﺑﺘﻔﮑﺮﺍﺕ ﻧﺎﺩﺭﺳﺖ ﻭﺧﻄﺎﻫﺎﻯ ﮔﻔﺘﺎﺭﻯ ﻭ ﮐﺮ&= #65193;ﺍﺭﻯ ﻭ ﻏﻴﺮﻩ ﻣﻴﮕﺮﺩﺩ. ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﻚ ﮐﻪ ﺧ= ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻭﮐﻨﺘﺮﻝ ﻧﻔس &#= 1605;ی ﻨﻤﺎﻳﺪ'ﺑﺎ ﮐﻤﻚ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺍﺩﺭﺍﮐﺎﺕ ﺧﺎﺹ ﺍﺯﺧﺎﺭﺝ ﻣﺎﺩﻯ'ﻭﺣﺘﻰ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺧﻄﺎﮐﺎﺭ ﻳﺎ ﺩﺭﺳﺘﮑﺎﺭ ﺩﻳﮕﺮﻯ ﺑﺬﻫﻦ &= #65203;ﺎﻟﻚ ﻣﻴﺮﺳﺪ' ﺑﺮﺩﺍ&= #65207;ﺖ ﻭﻣﻌﻨﻰ ﺗﮑﺎﻣﻠﻰ ﻣﻴﻴﺎﺑﺪ.ﻭﺍﻟ&#= 1617;ﺎ ﻣﻨﺤﺼﺮﺍ ﺍﺣﺴ&#= 65166;ﺳﺎﺕ ﺧﺎﺭﺟﻰ ﺭﺳﻴﺪﻩ ﺑﭽﺸﻢ ﻭﮔﻮﺵ ﻭ ﻟﻤس ﺧﺎﻡ ﺑﻮﺩﻩ'ﮐﻪ ﻣﻌﻨﻰ ﺁﻧﺮﺍ ﻧﻤﻴﺘﻮﺍﻥ ﺩﺍﻧﺴﺖ. ﺍﮔﺮ ﺭ= ﻭﺍﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣ&= #65194;ﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﺧﻮﺩ'ﻣﻌﻨﻰ ﺁﻧﺮﺍ ﻧﻔﻬﻤﻨﺪ'ﻫﻴﭻ ﻋﮑس ﺍﻟﻌﻤﻠﻰ ﺍﺯ ﺍﺣﺴﺎس ﺧﺎ&#= 65197;ﺟﻰ ﺩﺳﺖ ﺩﺍﺩﻧﻰ ﻧﻴﺴﺖ<span dir=3DL= TR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>.<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﭼﻪﺩﺭ ﺩﺭﻙ ﺧﻄﺮ ﻭﻳﺎ = ﺍﻣﮑﺎﻥ ﻧﻔﻊ ﻭﻟﺬﺕ ﻣﻄﻠﻮﺏ ﺁﺭﺯﻭﺋﻰ ﺍﻧﺴ&#= 65166;ﻥ. ﻭﻟﻰ ﺳﺎﻟﻚ ﮐﻪ ﺗﻮﺟّﻪ ﺑﺎﺣﺴﺎس ﺧﺎﺭﺟﻰ ﻧﺪﺍﺭ&#= 65193;' ﭼﻮﻥ ﺩﺭ ﻋﺰﻟﺘﮕﺎﻩ ﺳﻠﻮﮐﻰ ﻃﻮﻟﺎﻧی ﻮﺗﺎﺭﻳﻚ'ﭼﻮﻥ &= #64404;ﻮﺩﺍﻝ ﻗﺒﺮﻯ ﺯﻧﺪﮔﻰ &= #65203;ﻠﻮﮐﻰ ﺩﺍﺭﺩ.ﺁﻧﮕﺎﻩ &= #65251;ﻌﻨﻰ ﺍﺣﺴﺎس ﺳﺎﻟﻚ ﺍﺯ ﺍﻣﻮﺭ ﺷﻬﻮ&= #65193;ﻯ'ﻭ ﻫﻤﺮﺍﻩ ﻣﻌﺎﻧﻰ ﻋﻘﻠﻰ ﻭ ﻣﻌﻘﻮﻟﺎﺕ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﭼﻮﻥ ﺁﻧﻬﺎ ﺭﺍ ﻣﻠﮑ&= #65258; ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺷﺎﺑﺖ ﺩﺭ ﮊﺯﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ'ﺁﻧﮕ&#= 65166;ﻩ ﺑﻨﺠﺎﺕ ﺷﻬﻮﺩ&#= 65263; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﺪ ﻭ ﻟﺬﺍ ﺳﺎﻟﻚ ﺗﻨﻬﺎ ﮐﺎﺭﻯ ﮐﻪ ﻣﻴﮑﻨﺪ' ﺍﻳﻨﮑﻪ ﮐﺎﺭﻯ ﻧﮑﺮﺩﻩ' ﺗﺎ ﻣﺴؤﻟﻴّﺘﻰ ﭘﻴﺶ ﺧﺪﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ ﺑﺪﻧﺒﺎﻝ ﺩﺍﺭ&#= 65193;'ﻭﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﺑﺠﺎﻯ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 64344;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻣﻴﺸﻮﺩ.ﻭﻫﺮ ﮐﺎﺭﺳﺎﻟﻚ ﺩﺳ&#= 65176;ﻮﺭ ﭘﻴﺮ ﻭ ﭘﻴﺎﻣﺒﺮ ﺍﻭ ﺍﺳﺖ.ﮐﻪ ﺣﺘﻰ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﺧﻄﺎﻯ ﺍﺣﺘﻤﺎﻟﻰ ﭘﻴﺮ ﻭﺣﺘﻰ ﺧﻮﺩ ﺳﺎﻟﻚ' ﺑﺎﺯ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺩﺭﺳﺖ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﻣﻬﻢ ﺍﻃﺎﻋﺖ ﺍﺳﺖ'ﻭﻧﻪ ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ ﺍﻃﺎﻋﺖ .<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﺑﻨﺎ ﺑﺮﺍﻳﻦ ﭼﻨﻴﻦ ﻧﻔس ﻭﺭﻭﺍﻧﻰ ﺑﺮﺗﺮ ﺳﺎﻟﻚ ﻭﮐﺎﻣﻞ' ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﮐﻤﺘﺮ ﺗﺤﺖ ﺗﺄثیر ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165;ﻣﻄﻠﻘﺎ ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ ﻧﺸﺪﻩ ﺍﺳﺖ. ﻭ ﻟﺬﺍ ﻧﻔس ﺍﻣّﺎﺭﻩ ﮐﺎﻣﻠﺎ ﺗﺎﺑﻊ ﻫﻮﺳﻬﺎﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻧﻔس ﻟﻮﺍﻣﻪ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ. ﭼﻮﻥ ﺑﻨ= ﺪﺑﺎﺯ ﺑﺎ ﺍﺣﺘﻴﺎﻁ ﭘﻴﺶ ﻣﻴﺮﻭﺩ' ﺑﺎ ﮐﻮﭼﮑﺘﺮﻳ&#= 65254; ﺧﻄﺎ ﺍﺣﺘﻤﺎﻝ ﺳﻘﻮﻁ ﺑﺤﻘﺎﺭﺕ ﺟﻬﻨّﻢ ﻗﻬﻘﺮﺍ ﺩﺍﺭﺩ.&= #65261;ﻟﻰ ﻧﻔس ﻣﻄﻤﻨّﺌA= 258;ﮐﺎﻣﻠﺎﻥ ﺭﺳﻴﺪﻩ ﺑﺴﺎﺣﻞ ﻧﺠﺎﺕ</= span><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 267;ﺎﻓﺘﻪﺍﻧﺪ. ﻭﻧﻔس ﻣﻠﻬﻤﻪ &#= 65169;ﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ'ﺑﺎ ﻣﻘﺎﻡ ﻭﺍﺣﻮﺍﻝ ﻭﺍﻓﮑﺎﺭﻯ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ . ﻧﻔس ﺍﻣّﺎﺭﻩ ﻣﺨﺎﻟﻒ ﺗﺴﻠﻴﻢ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ'ﻭ ﻧﻔس ﻟ&= #65262;ﺍﻣﻪ ﻧﻘّﺎﺩ ﺧﻮﻳﺸﺘﻦ ﺩﺭ ﺗﺮﺩﻳﺪ'ﻭﻟﻰ ﻧﻔس ﻣﻄﻤﺌﻨّA= 258; ﮐﺎﻣﻠﺎ' ﻋﺎﺷﻘﺎﻧﻪ ﻭ ﺩﺍﻭﻃﻠﺒﺎﻧﻪ ﺩﺭ ﺗﺴﻠﻴﻢ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ' ﺣﺘﻰ ﺍﮔﺮ ﻣﺮﮒ = ﺁﻧﺎﻥ ﺭﺍ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷﻨﺪ. ﭘس ﺗﻦ ﺍﻧﺴﺎﻥ ﻧﺒﺎﻳﺪ ﻣﺠﺎﺯ&#= 65165;ﺕ ﻫﺮ ﺧﻄﺎ ﺷﻮﺩ'ﮐ= ﻪ ﻣﺸﻠﺎ ﺩﺭ ﺁﺗﺶ = ﺑﺴﻮﺯﺩ.ﺯﻳﺮﺍ ﺧﻄﺎﮐﺎﺭ ﺭﻭﺍ&#= 65253; ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻃﺮﻳﻖ ﺫﻫﻦ ﻭ ﺍﻋﺼﺎﺏ'ﺍﻋﻀﺎ&#= 65263; ﺗﻦ ﺭﺍ ﺑﻬﺮ ﮐﺎﺭﻯ ﮐﻪ ﺧﻮﺍ&= #65203;ﺘﻪ ﺍﺳﺖ ﻭﺍﺩﺍﺭ ﻣﻴﮑﻨﺪ.ﻭﻟﺬﺍ ﺭﻭﺍﻥ ﺧﻄﺎﮐﺎﺭ ﺩﺭﺳﻠﻮﻙ ﺑﺎﻳ&#= 65194; ﻣﺠﺎﺯﺍﺕ ﺳﻠﻮﮐﻰ ﺷﻮﺩ.ﮐﻪﺩﺭ ﺗﺒﺪﻳﻞ ﻣﺎﻫﻴّﺖ ﺑﺎ ﺻﺒﻮﺭﻯ ﻭﺑﻠﺎﻳﺎﻯ ﺳﻠﻮﮐﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭﻳﺎ ﺑﺮﺍﻯ ﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﺟﻬﻨّﻤﻰ ﺑﺠﻬﺎﻥ ﺑﺎﺯﮔﺮﺩﺩ'ﮐﻪ &= #65169;ﻄﻮﺭ ﻃﺒﻴﻌﻰ ﭘﺎﮐﺴﺎﺯﻯ ﺍﺯ &= #65251;ﻌﺎﻳﺐ ﮔﺮﺩﺩ. </= span>ﻣﺼﻴﺒﺖ ﺑﺎﺭ ﺗﺮ'ﻧﻈﺮﻳّﺎﺕ ﻣﺎﺗﺮﻳﺎﻟﻴﺴ= 5176;ﻬﺎﻯ ﺍﻓﺮﺍﻃﻰ ﻣﺎﺩﻩ ﮔﺮﺍﻳﺎﻥ ﻣﺪﺭ&#= 65253;' ﺩﺭ ﻣﺎﺭﮐﺴﻴﻢ ﻭ ﻣﮑﺎﺗﺐ ﻫﻤﺠ&= #65262;ﺍﺭ ﺁﻥ'ﮐﻪ ﺍﺩﻋﺎﻫﺎﻯ ﻋﻠﻤﻰ ﻧﺘﻴﺠﻪ'(ﮐﻢ ﺩﺍ= ﻧﻰ ﻭ ﺑﺪ ﺩﺍﻧﻰ) ﺗﺼ= ;ﻮﺭ ﺗﻔﮑّﺮﺍﺕ ﻭﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻋﻠﻤﻰ ﺩﺍﺭﻧﺪ</= span><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New = Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>.(<span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-the= me-font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> ( أﻧﮕﻠﺰ)ﺑﺮﺍﻯ ﺭﻭﺡ ﻭﻧﻔس ﻭ ﺭﻭﺍﻥ ﭼﻬﺮﻩ ﺩﻳﮕﺮﻯ ﺑﺮﺗﺮ ﺍﺯ ﻣﺎﺩﻩ ﻣﻴﺪ&= #65165;ﻧﺪ.ﻭﺍﮔﺮ ﺫﻫﻦ ﺭﺍ ﺻﻮﺭﺕ ﺑﺮﺗﺮ ﺍﺯ ﻣﺎﺩﻩ ﺗﻥ ﺒﺪﺍ&= #65255;ﻴﻢ'ﺑﺎﺯ ﺑﺮﺗﺮﻯ ﮐﺎﻓﻰ'&= #65169;ﺮﺍﻯ ﺗﻮﺍﻧﺎﺋﻰ ﺗﮑﺎﻣﻞ ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﻧﻴﺴﺖ.ﻭ ﺗﺎﺯﻩ ﺍﻳﻦ( رﻭ&= #65165;ﻥ ﻭ ﭼﻬﺮﻩ ﺑﺮﺗﺮ)ﮐﻴﺴﺖ'ﻭ&= #65165;ﺯ ﮐﺠﺎ ﺁﻣﺪﻩ ؟ ﻭﻣﺎﺩﻩ ﺩﺭ ﻟﺎﺑﻠﺎﻯ ﺁﻥ ﻭﺣﺘﻰ ﺩﺭ ﻣﻐﺰ ﻣﺎﺩﻯ ﺍﻧﺴﺎﻥ'ﭼﻨﻴﻦ &= #64380;ﻬﺮﻩ ﺑﺮﺗﺮ ﻭ ﻣﺎﻫﻴّﺖ ﺩﻳﮕﺮﻯ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ ﺍﮔﺮ ﺻﻮﺭﺕ ﻭ ﻧﻈﻢ ﻭ ﺳﻴﺴﺘﻤﻰ ﺩﺭ ﮐﺎﺭ ﻣﻐﺰ ﺑﺎﺷﺪ'ﺭﺑﻄﻰ ﺑﻤﺎﺩﻩ ﻣﻐﺰ ﻧﺪﺍﺭﺩ.ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺍﺯ ﻋﺎﻗﻞ ﺑﺮﺗﺮﻯ&#= 65194;ﺍﻧﺴﺖ' ﮐﻪ ﺍﻳﻦ ﺳﻴﺴﺘﻢ ﻭ ﺍﺟﺮ&= #65165;ﻯ ﺍﻳﻦ ﺳﻴﺴﺘﻢ'ﻭ ﮐﻨﺘﺮﻝ ﻣﮑﺎﻧﻴﺰﻡ ﻋﻤ&#= 65246; ﺍﻳﻦ ﺳﻴﺴﺘﻢ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍﺭﺩ'ﮐﻪ ﺩﺭ ﻣﺎﺩﻩ ﮐﺎﺭ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ. = ﻣﺎﻧﻨﺪ ﻧﻈﻢ ﮐﺮﻭﻣﻮﺳﻮﻣﻬ= 5166; ﻭﮊﻧﻬﺎﻯ ﺁﻥ ﺩﺭﺍﻧﻮﺍﻉ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #64400;ﻪ ﻫﻴﭻ ﮐﺪﺍﻡ ﺭﺑ&= #65220;ﻰ ﺑﻤﺎﺩﻩ ﻧﺪﺍﺭﻧﺪ.ﻭ ﺩﺳﺖ ﻋﻮﺍﻣﻞ ﻧﺎﻣﺮﺋﻰ ﻭ ﻋﺎﻗﻠﺘﺮ'ﻭ ﺃﺑﺪﻳّﺖ ﺷﻨﺎ= 587; ﻭ ﺗﮑﺎﻣﻞ ﺟﻮﻯ ﻧﻮﻋﻰ ﺍﺳﺖ.ﮐﻪ ﺁﻧﻬﺎ ﺩﺭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﺍﺯ ﺍﻳﻨﮑﻪ ﻣﻐﺰ ﺑﺎﻳﺪ ﺃﻧﺪﻳﺸﻪ ﮐﻨﺪ'ﮐﻪ ﻣﺎﺩﻩ ﻣﻐﺰ ﺍﻧﺴﺎﻥ ﻣﺮﺩﻩ ﻭﮐﻮﺩﻙ ﻭﻋﻘﺐ ﻣﺎﻧﺪﻩﻭ ﺑﻴﻤﺎﺭ ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧﻰ</sp= an><span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﻳﺎ ﺗﺨﺪﻳﺮ ﻳﺎﻓﺘﻪ ﺑﺎ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﻭﺩﺭﺑﻴﻬﻮﺷﻰ'&#= 65169;ﺎﻳﺪ ﮐﺎﺭ ﺍﻧﺪﻳﺸﻪ&#= 65191;ﻮﺩﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﮐﻪ ﻓﮑﺮ ﺗﺮﺷﺢ ﻣﻐ&= #65200;'ﭼﻮﻥ ﺗﺮﺷّﺢ ﺻﻔﺮﺍ ﺍﺯ ﮐﺒﺪ ﺑﺎﺷﺪ. ﻭ(ﺃﻧﺪﻳﺸﻪ ﺩﺭﺧﻮﺍﺏ)ﻳﻚ ﭘﺪﻳﺪﻩ ﻣﻬﻤﺘﺮﻯ ﺍﺳﺖ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺯﻧﺪﻩ ﻭ ﻣﻐﺰ ﻓﻌّﺎل ﺪﺭ ﺧﻮﺍﺏ' ﺑﺎ ﺑ= ;ﺪﻥ ﻫﻤﺒﺴﺘﮕﻰ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻧﺪﺍﺭﺩ.ﻭ ﺍﺻﻮﻟﺎ ﺭﻭﺍﻁ &= #65251;ﻨﻄﻘﻰ ﺣﻮﺍﺩث ﺩﺭﺧﻮﺍﺏ ﭼﻮﻥ &= #65187;ﻮﺍﺩث ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65261;ﺧﻮﺍﺏ ﺃﻧﺪﻳﺸﻪ ﻧﻴﺴ&#= 65174;'ﮐﻪ ﺗﺨﻴّﻠﻰ ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﺩﺭ ﺍﻧﺴﺎﻥ'ﺑﻮﺳﻴ&#= 65248;ﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'ﮐﻪ ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎﻥ ﻫﺮ ﺻﺤﻨﻪ ﮐﺎﺑﻮﺳ&#= 65264;'ﻳﺎ ﺻﺤﻨﻪ ﻫﺎﻯ ﺩﺍﺭﺍﻯ ﻣﻌﺮﻓﺘﻬﺎﻯ ﺟﺪﻳﺪ ﻣﻴﺒﺎﺷﺪ. ﺍﻟﺒﺘﻪ ﻣﻐﺰ ﻣﻴﺘﻮﺍﻧﺪ ﻭﺳﻴﻠﻪ ﻭ ﺁﻧﺘ&= #65254; ﺍﺭﺗﺒﺎﻁ'ﻭ ﻳﮑﻰ ﺍﺯ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺑﺎﺷﺪ'ﻭﻟﻰ ﺷﺮﻁ ﮐﺎﻓﻰ ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻣﻐﺰ ﺩﻳﻮﺍﻧﻪ'&= #65261; ﻳﺎ ﻣﻐﺰ ﺍﻧﺸﺘ&= #65254; ﺩﺍﻧﺸﻤﻨﺪ' ﺑﺎ ﻣﻐﺰ ﻫﺮ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻤﻰ ﭼﻪ ﺗﻔﺎﻭﺕ ﻧﺪﺍﺭ&#= 65193;؟<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﻐﺰ ﻳﻚ ﻋﻀﻮ ﻭﺍﺳﻄﻪ'ﻭﺁﻧﺘ&#= 65256;ﻰ ﺑﺮﺍﻯ ﺩﺭﻳﺎﻓﺖ ﺍﻟﻬ&#= 65166;ﻣﺎﺕﺍﻟﻬﻰ'ﻭA= 247;ﻰ ﭘس ﺯ ﻋﺒﻮﺭ ﺍﺯ ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺁ&= #65247;ﻮﺩﻩ ﻭﻳﺎ ﭘﺎﮐﺴﺎﺯ&#= 65263; ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﮔﻮﺵ ﮐﻪ ﻭﺳﻴﻠﻪ ﺩﺭﻳﺎﻓﺖ ﺍﻣﻮ&#= 65165;ﺝ ﺻﻮﺗﻰ ﺍﺳﺖ.ﻳﺎ ﭼﺸﻢ ﺩﺭﻳﺎﻓﺖ ﺍﻣﻮﺍﺝ ﻧﻮﺭﻯ ﻣﻴﮑﻨﺪ. ﺍﻳﻨﮑﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺑﺪﻭﻥ ﻣﻐﺰ ﺃﻧ&= #65194;ﻳﺸﻪ ﻧﻴﺴﺖ'ﺯﻳﺮﺍ ﻣ&= #65232;ﺰ ﺷﺮﻁ ﻟﺎﺯﻡ ﻫﺴﺖ.ﺩﺍﺭﻧﺪﻩ ﭼﺸﻢ ﺍﮔﺮ ﭘﻠﻚ ﭘﭽﺸﻤﺎﻥ ﺧﻮﺩﺭﺍ ﺑﺒﻨﺪﺩ'ﺑﺎﺯ ﺩ&= #65267;ﺪﻯ ﻧﻴﺴﺖ. ﻭ ﺍﻳﻨﮑﻪ ﻣﻴﮕﻮ&#= 65267;ﻨﺪ'ﮐﻪ ﺗﻐﻴﻴﺮﺍﺕ ﻋﺼﺒﻰ ﺩﺭ ﻣﺎﺩﻩ ﻣﻐﺰ' ﺑﺎﻋث ﻓﮑﺮ ﻣﻴﺸﻮﺩ ﺷﺎﻳﺪ ﺗﻐﻴﻴﺮﺍﺕ ﻃﺒﻴﻌﻰ ﻭﻣﺎﺩﻯ'ﺍﮔﺮ ﺑﺪﻭﻥ ﻫﺪﺍﻳﺖ ﻋﺎﻗﻠﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﻣﻨﻄﻘﺎ ﺟﺰ ﺧﺮﺍﺑﮑﺎﺭ&#= 65263; ﻭ ﺯﻭﺍﻝ ﻭ ﺣﻘﺎﺭﺕ ﻳﺎﻓﺘﻦ ﻭ ﻋﮑس ﺍﻓﮑﺎﺭ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﻓﮑﺎﺭ ﻗﻬﻘﺮﺍﺋﻰ ﺟﺎ&#= 65263; ﺍﻓﺘﺨﺎﺭ ﻧﻴﺴﺖ'ﮐﻪ ﻧﺎﻡ = ﺗﻔﮑّﺮ ﺑﺮﺁﻥ ﮔﺬﺍﺭﺩ. ﻟﺬﺍ ﻣﻐﺰ ﺳﺎﺯﻧﺪﻩ ﻓﮑﺮ ﻭﻣﻌﻨﻰ ﻭ ﺷﻨﺎﺧﺖ ﺭﻭﺍﺑﻂ ﻭ ﺩﻟﺎﻟﺖ ﺍﺯ ﭘﻴﺶ ﺩﺍﻧﺴﺘﻦ ﻭ ﺍﻋﻠﺎﻡ ﺧﻄﺮ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﮐﻪ ﺑﺎﻟﺄﺧﺮﻩ ﻣﻐ&#= 65200; ﻣﺎﺩﻩ ﺍﺳﺖ' ﻭ ﻫﻴﭻ ﻣﺎﺩﻩﺍﻯ ﺍﺻﻄﻠﺎﺣﺎ ﺯﻧﺪﻩ ﻳﺎ ﺗﻮﺍﻧﺎﺋﻰ ﻫﺎﻯ ﺣﻴﺎﺗﻰ ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﻫﻤﺎﻥ ﺗﻐﻴﻴﺮ&#= 65165;ﺕ ﺩﺍﺧﻞ ﻫﺴﺘﻪ ﺃ&= #65175;ﻢ' ﻧﺘﻴﺠﻪ ﺑﻤﺒﺎﺭﺍﻥ ﮐﻮﺍﻧﺘﻮﻣﻬﺎ'&#= 65261; ﺗثبیت ﺁﻧﻬﺎ ﺩﺭ ﺍﺟﺰﺍﻯ ﻫﺴﺘﻪ ﺃﺗﻢ ﻭﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ ﺩﺭﺍﺯ'ﺗﺎ ﻣﻨﺠﺮ ﺑﺘﻌﺎﻟﻰ ﻧﻮﻉ ﺃﺗﻤﻰ ﻳﻚ ﺃﺗﻢ = ﮔﺮﺩﺩ.ﻭﻣﺎﺩﻩ ﻣﻐﺰ ﺩﺭ ﻫﻤﻴﻦ = ﺣﺪﻭﺩ ﺗﻐﻴﻴﺮﺍﺕ ﺃﺗﻤﻰ ﺧﻮﺩﺭﺍﺩﺍﺭﺩ.&#= 65261;ﺍﻳﻨﻬﺎ ﺗﻔﮑﺮ ﻭﻣﻌﻨﻰ ﻭ ﻣﻌﻘﻮﻟﺎﺕ ﻧﻴﺴﺘﻨﺪ ﮐﻪ ﺍ&= #65169;ﺪﺍﻉ ﻭ ﺍﮐﺘﺸﺎﻑ ﻭﺍﺧﺘﺮﺍع ﺮﺍ &#= 65169;ﻨﻤﺎﻳﺪ.ﭼﻪﺭA= 203;ﺪ ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺭﻭﺍﻥ ﺍﻟﻬﻰ ﻳﺎ ﺭﻭﺡ ﻣﻘﺪﺳﻰ ﺑﺮﺍﻯ ﺻﺎﺣﺐ ﺧﻮﺩ ﺑﺴﺎﺯﺩ.ﭘس ﺗﻐ&#= 65268;ﻴﺮﺍﺕ ﻣﺎﺩﻩ ﻣﻐﺰ ﺭﺑﻄﻰ ﺑﻔﮑﺮ ﻭ ﺗﻔﮑّﺮ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺁﻧﺮﺍ ﻣﺎﺩﻩﺍ&#= 65263; ﺧﻮﺩ ﻣﻐﺰ ﺑﺪﺍﻧﻴﻢ.ﻭﺟﺰ ﺍﻋﺘﻘﺎﺩ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﻓﺮﺽ &= #65261;ﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ ﻋﺎﻗﻠﺘﺮ ﺍﻟﻬﻰ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻋ&#= 65248;ّﺖ ﻓﻬﻢ ﻣﻌﻨﻰ ﻭﺻﻔﺎﺕ ﺫﻫﻨﻰ ﺩﻳﮕﺮ ﺑﺪﻫﺪ. ﺍ= ﻳﻨﮑﻪ ﻣﻴﮕﻮﻳﻨﺪ' ﺍﻳﻦ ﺧﺪﺍ ﻧﻴﺴﺖ ﮐﻪ ﺁﺩﻡ ﺭﺍ ﻣﻰ ﺁﻓﺮﻳﻨﺪ' ﺑﻠﮑﻪ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﮐﻪ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﻭﻫﻢ ﺧﻮﺩ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ. ﺷﺎﻳﺪ ﺩﺭ ﺑﻴﻤﺎﺭﺍﻥ ﻭ ﻣﺮﺩﻡ ﺑﺪﺍﺋﻰ'ﭼﻨﻴﻦ &= #65239;ﺎﺑﻞ ﺗﻮﺟﻴﻪ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ' ﮐﻪ ﺧﻮﺩ ﺷﻨﺎﺳﻰ ﺭﺍ ﺭﺍ&= #65257; ﺧﺪﺍ ﺷﻨﺎﺳﻰ ﻣﻴﺪﺍﻧﻨﺪ.ﺣﺘ&#= 65264; ﺍﮔﺮ ﻧﻈﺮﻳﻪ<sp= an dir=3DLTR><span lang=3DAR-SA dir=3DLTR style=3D'mso-ascii-font-famil= y:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> <span lang= =3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>A= 207;ﻴﺦ ﻋﻄﺎﺭ ﻭ ﺩﺍﺳﺘﺎﻥ ﺳﻴﻤﺮﻍ ﺍﻭ ﮐﺎﻣﻠﺎ ﻭﺍﻗﻌﻰ ﺑﺎﺷﺪ. ﮐﻪ ﺳﻰ ﻋﺪﺩ ﻣﺮﻍ ﺑﺨﺪﺍﻯ ﺧ&= #65262;ﺩﺭﺳﻴﺪﻧﺪ.ﻭ ﭘﺮﺳﻴﺪﻧﺪ ﭘس ﺧﺪﺍﻯ ﻣﺎ ﮐﺠﺎ ﺍﺳﺖ؟ﮐﻪ ﺑﺂﻧﻬﺎ ﮔﻔﺘﻪ ﺷﺪ' ﻭﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﭼﻪ ﮐﺴﻰ ﻣﻴﺘﻮﺍﻧﺪ ﭼﻨ&#= 65268;ﻦ ﺑﮕﻮﻳﺪ' ﮐﻪ ﺷﻤ= ﺎ ﺳﻰ ﻣﺮﻍ ﻫﺴﺘﻴﺪ ﮐﻪ ﺧﺪ&= #65165;ﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻴﺪ. ﻣﻨﻈﻮﺭ ﻋﻄّﺎ= 5197; ﻋﺎﺭﻑ ﻭ ﻓﻴﻠﺴﻮﻑ ﺷﺠﺎﻉ ﻭﻗﺪﺭﺗﻤﻨﺪ ﺩﺭ ﺗﻔﮑّﺮ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺩﻝ ﺧﻮﺩ'ﻣﺮﺍﺗﺐ ﺗ&= #65184;ﻠّﻰ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ.ﭘس &#= 65191;ﻮﺩ ﺧﺪﺍ ﻫﺴﺘﻨﺪ'ﻭﻳﺎ(ﺧ&= #65262;ﺩ ﺧﺪﺍ) ﻣﻴﺸﻮﻧﺪ.ﮐﻪ ﻣﺎ ﺍﺯ(ﺍﻳﻦ ﻫﻤﺎﻧﻰ)ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺷﺎﻫﺪ ﻫﺮ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ. ﺩﺭﻙ ﺍﻧﺴﺎﻥ ﺍﺯ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ ﺍﺯ ﺧﻮﺩ'ﺁﻧﻬﻢ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ' ﺗﻨﻬﺎ ﻳﻚ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺑ&= #65166;ﻳﺪ ﺩﺭ ﺗﻮﻟﺪ ﺩﻳﮕﺮﻯ<span dir=3DLTR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-= font: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'>'<span lang=3DAR-SA style=3D'mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'>ﻭ ﻋﻘﻞ ﻭ ﮐﺮﺍﻣﺎﺕ ﺍﺩﺭﺍﮐﻰ ﺑﻴﺸ&#= 65176;ﺮﻯ ﺑﺠﻬﺎﻥ ﺗﻮﻟﺪ &= #65251;ﺠﺪﺩ ﺑﻴﺎﺑﺪ. ﮐﻪ ﭘس ﺍﺯ ﺗﮑﺮﺍﺭ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻗﺒﻠﻰ' ﺑﺎﺯ ﺗﻨ= ﻬﺎ ﺑﻴﻚ ﺷﻬﻮﺩ ﺑﺮﺗﺮ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮﺳﺪ.ﭼﻮﻥ ﻓﮑﺮ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻳﻚ ﮊﻧﺘﻴﻚ ﺑﺮ&= #65175;ﺮﻯ' ﻣﻴﺘﻮﺍﻧﺪ ﺗﻔ&#= 64401;ّﺮ ﺑﺮﺗﺮﻯ ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﻭﺧﺪﺍﻭﻧﺪ ﻭ ﺩﺭﻙ ﺍﻭ ﺑﺮﺍﻯ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ' ﻭﻗﺘﻰ ﺍﺳﺖ ﮐﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﮑﺎﻣﻠﺎﺕﺍﻧ= 5262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠﻰ ﮐﺮﺩﻩ ﺑﺎﺷﻴﻢ.ﻭ ﻫﺮﺑﺎﺭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻭﮐﻤﺎﻟﺎﺕ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﮐﺴﺐ ﮐﻨﻴﻢ . ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗﺴﻠﻴﻢ ﺍﺣﻮﺍ&#= 65245; ﻭ ﺍﻓﮑﺎﺭ ﺧﻮﺩ = ﺑﺒﺮﺗﺮﺍﻥ ﺧﻮﻳﺶ' ﭼﻮﻥ ﭘﻴ= ﺮ ﮐﺎﻣﻞ ﻭ ﻓﺮﺷﺘﻪ ﻣﺪﺑّﺮ ﺷﻬﻮﺩﻯ ﺧﻮﺩ'( ﺧﺪﺍ ﺳﺎﺯﻯ)ﮔﻔ&= #65176;ﻪ ﻓﻠﺎﺳﻔﻪ ﻣﺎﺩﻩ ﮔﺮﺍ ﻧﻤﻰ ﻧﻤﺎﻳﻨﺪ'ﺑﻠﮑ&#= 65258; ﺧﻮﺩﺭﺍ ﺧﺪﺍﺋﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ. ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻭﻣﻌﺎﺩﻝ ﺷﺪﻥ &= #65211;ﻔﺎﺕ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﺑﻴﺎﺑﻨﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ ﺍﻟﻬﻴﻤﺪﺭﻙ ﻧﺠﺎﺕ ﺳﺎﻟﻚ'ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮ&= #65193; ﺭﺍ ﺑﺪﺳﺖ ﻣﻴﺂ&= #65261;ﺭﺩ.ﻭﻫﺮ ﺷﻬﻮﺩ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ'ﻫﻤﭽﻨﺎ&#= 65253; ﺩﻳﺪﺍﺭﻯ ﺍﻟﻬی ﻤﻴﺒﺎﺷﺪ.ﻭﻟﻰ ﺩﻳﺪﺍﺭﻯ ﺍﺯ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑ&= #65166;ﻟﺎﺗﺮ' ﭼﻪ ﺭﺳﺪ ﺑﻤﻘﺎﻡ ﺍﻟﻬﻰ ﻣﻄﻠﻖ ﺩﺭ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﺯ ﺍﺭ&= #65169;ﺎﺏ ﻧﻮﻉ ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻧﻴﺴﺖ. ﻭﺩﺭﻙ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺑﺴﻴﺎﺭ ﻣﺸﮑﻞ'ﺣﺘﻰ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥ ﻭﮐﺎ&#= 65251;ﻠﺎﻥ ﭼﻨﻴﻦ ﻣﻴﺒﺎﺷﻨﺪ. ﺯﻳﺮﺍ ﺷﻨﺎﺧﺖ ﺁﻧﺎﻥ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﻣﻴﺒﺎﺷﺪ.ﺗﺎﺯ&#= 65257; ﺍﻳﻦ ﺗﻮﻓﻴﻖ ﺑﺎ ﮐﺸﺶ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗﺮﻣﻴﺒ= 5166;ﺷﺪ.ﻭ(ﺍﺟﺘﻨﺒA= 166;)ﻳﺎﺑﺎ ﻗﻠّﺎﺏ ﻣﺎﻫﻴﮕﻴﺮﻯ' ﺭﻭﺣﻰ ﺭﺍ ﺻﻴﺪ ﻭ ﺑﺴﻮﻯ ﺧﻮﺩ ﺑ= ﺎﻟﺎ ﺑﻤﻌﺮﺍﺝ ﺍﻟﻬﻰ ﻣﻴﺒﺮﺩ.ﭼﻪ ﺭﺳ&= #65194; ﮐﻪ ﺑﺘﻮﺍﻥ ﺑﺎ = ﻧﺎﺗﻮﺍﻧﻰ ﻫﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺑﺨﻮﺍﻫﻨﺪ ﺑﻴ&#= 65242; ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬﻰ ﺑﺮﻭﻧﺪ.&= #65251;ﮕﺮ ﺁﻧﮑﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺩﻳﮕ&#= 65198;' ﺧﻮﺩﺳﺎﺯﻯ ﺑﻴ&#= 65208;ﺘﺮ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﺻﻮﺭﺕ ﮔﻴﺮﺩ.ﮐﻪ ﺑﺎ ﻭﻟﺎﻳﺖ ﻭ ﺭﻭﺵ ﺳﻠﻮﮐﻰ ﺩﻳﮕﺮ&#= 65263;'ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺁﻏﺎﺯﮔﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺁﻧﮕﺎﻩ ﺍﺣﺘﻤﺎﻟﺎ ﺗﻮﻓﻴﻖ ﺩﻳﺪﺍ&#= 65197; ﻣﻘﺎﻡ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺭ&= #65261;ﺡ ﺍﻟﻘﺪس ﺭﺍ ﭘﻴﺪﺍﮐﺮﺩ.ﻭ ﻟﺬﺍ ﻣﻰ ﺑﻴﻨﻴﻢ ﮐﻪ ﺍﻧﺴﺎﻥ ﺟﺎﻫﻞ' ﮐﻪ ﺷﻬﺎﻣﺘﻰ ﺍﺣﻤﻘﺎﻧﻪ ﺩﺍﺭﺩ' ﮐﻪ ﻫﻨﺮ ﻧﻔﻰ ﻭ ﺍﻧﮑﺎﺭ = ﺭﺍ ﮐﻪ ﻫﺮ ﮐﻮﺩﻙ ﻭﺩﻳﻮﺍﻧﻪ ﺍﻯ ﺩﺍﺭﺩ ﺗﮑﺮﺍﺭ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺑﺮﺍﺣﺘﻰ(ﻧﻪ) ﻣﻴﮕﻮﻳﻨﺪ.ﻭﺑ&#= 65192;ﻮﺩ ﺯﺣﻤﺖ ﺗﻔﮑّﺮ ﻧﻴﺰ ﻧﻤﻴﺪﻫﻨﺪ . ﮐﻪ ﻣﺎﺩﻳّﻮﻥ ﻣﺨﺎﻟﻒ ﺧﺪﺍ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺧ&= #65262;ﺩ ﻣﻴﮑﻨﻨﺪ.<o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'> </sp= an>ﻣﺎ ﻣﺮﺩﮔﺎﻥ ﺑﺪﻭ&#= 65253; ﺭﻭﺡ ﺩﻳﺪﻩﺍﻳ&#= 65250;'ﻭﻟﻰ ﺍﺭﻭﺍﺡ ﺑﺪﻭﻥ ﺗﻦ ﺭﺍ ﻧﺪﻳﺪﻩ&= #65165;ﻳﻢ.ﮐﻪ ﻣﺠﺎﻟس ﺍﺣﻀﺎﺭ ﺭﻭﺡ ﺍﺳﭙﺮﻳﺖ ﻭﺍﻟ&#= 65268;ﺴﺘﻬﺎ'ﺃﺭﻭﺍA= 185; ﺧﻮﺩﺭﺍ ﺑﻨﺤﻮﻯ ﮐﻪ ﺷﻨ&= #65262;ﻧﺪﻩ ﺁﻧﻬﺎ ﺑﺎﻭﺭ ﮐﻨﻨﺪ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺍﻃ&= #65248;ﺎﻋﺎﺗﻰ ﺑﻘﺼﺪ ﺍثباﺕ ﺧﻮﺩ'ﻋﻠﺎﺋﻤﻰ &= #65169;ﺸﻨﻮﻧﺪﻩﻫﺎ ﻣﻴﺪﻫﻨﺪ. ﭼﻪ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﮔ&= #65196;ﺷﺘﮕﺎﻥ ﺑﺎﺷﻨﺪ ﮐﻪ ﮔﻮﺋﻰ ﺩﺭ ﻣﻠﮑﻮﺕ ﺍﻟﻬﻰ &= #65199;ﻧﺪﮔﻰ ﻣﺨﺼﻮﺹ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﻧﺪ.ﻭ ﻳﺎ ﺍﻳﻦ ﺍﻃﻠﺎﻋﺎﺕ ﻭ ﺍﺭﻭﺍﺡ ﺧﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻫﻤﺎﻥ ﺍﺭﻭﺍﺡ &= #65261;ﻓﺎﺕ ﻳﺎﻓﺘﻪ ﻭﺧﻮﻳﺸﺎﻥ ﺷﻨﻮﻧﺪﮔﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﺩ= ﻋﺎﻯ ﺩﺍﻧﺴﺘﻦ ﻣﮑﺎﻧﻴﺰﻣﻬﺎ= 5263; ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ&= #65197;ﻭﺣﻰ'ﮐﻪ ﺑﻄﻮﺭ ﮐﻠّﻰ (ﻏ&= #65268;ﺒﻰ ﻧﺎﺩﻳﺪﻩ ﻭ ﻧﻴﺎﻣﺪﻩ ﺑﻮﺟﻮﺩ) ﻫﺴﺘﻨﺪ ﮐﻪ ﺧﻮ&= #65165;ﻫﻨﺪ ﺁﻣﺪ. ﺩﺭ ﻣﺒﺤث ﻣﺎﺩﻩﮔﺮﺍﺋﻰ' &= #65165;ﻧﺴﺎﻧﻬﺎ ﻭ ﺑﻤﻌﺘﻘﺪﻳﻦ &= #65191;ﺪﺍ ﻭﺭﻭﺡ ﻭ ﺳﻠﻮﻙ ﻭ ﺗﻮﻟﺪﺍﺕ ﻣﺠ&= #65194;ﺩ ﺑﺠﻬﺎﻥ(ﺍﻳﺪﺁ&#= 65247;ﻴﺴﺖ)ﺑﻤﻌﻨﻰ ﺧﺮﺍﻓﺎﺗﻰ ﻣﻴ&#= 64405;ﻮﻳﻨﺪ ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65165;ﻗﻌﺎ ﺍﻳﺪﺁﻟﻴﺴﻢ ﺩ&#= 65197; ﮐﻤﺎﻝ ﻣﻴﺴّﺮ ﺧﻮﺩﺭﺍ ﻣﻴﺠﻮﻳﻨﺪ.ﮐﻪ ﺩﺭ ﻋﺮﻓﺎﻥ ﻭ ﺟﻬﺎﻥ ﺭﻭﺡ ﻭﺭﻭﺍﻥ'ﺑﺎﻳﺪ &= #65165;ﺯ ﻣﺴﺎﺋﻞ ﻏﻴﺒﻰ ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻳﺎﻓﺘﻦ'ﻭ ﺁﻟﻮ&= #65193;ﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﻣﺎﻧﻊ ﺩﺭﻙ ﺑﻴ&= #65208;ﺘﺮ ﻭ ﺩﺭﺳﺖﺗﺮ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭﺭﻭﺣﻰ ﮔﻔﺖ. ﻭﻓﺮﺍﻭﺍﻥ ﻣﺴﺎﺋﻠﻰ ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺡ ﻭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ' ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺩﺭ ﺗﻔﺴﻴﺮﺍﺕ &= #65203;ﻠﻮﮐﻰ'ﻭ ﻣﻘﺎﻟﺎﺕ ﻧﻴﻤﻪ ﻓﻠﺴﻔﻰ &= #65191;ﻮﺩ ﮔﻔﺘﻪﺍﻡ. ﮐﻪ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﺩﺭ ﮔﺬﺷﺘﻪ'ﺑﻮﺳﻴ&#= 65248;ﻪ ﻋﺮﻓﺎﻯ ﺍﻟﻬﻰ ﮔﻔﺘﻪﺷﺪﻩﺍﺳ= 5174;.ﻭ ﺩﺭ ﺁﻳﻨﺪﻩﻫﺎ ﻭﺣﺘﻰ ﻫﻤﺎﮐﻨﻮﻥ ﺑﺎ&#= 65199; ﮔﻔﺘﻨﻴﻬﺎﻯ ﺑﻬﺘﺮﻯ ﻫﺴﺖ.ﭘﺶﻣﻦ ﻧﻴﺰ ﻣﻬﺮ ﺧﻤﻮ&= #65207;ﻰ ﺑﺮﺩﻫﺎﻥ ﻣﻴﺰ&#= 65255;ﻢ'ﻭ ﮔﻔﺘﻪ ﻗﺮﺁﻥ ﺭﺍ ﺑﻘﻮﻝ ﺧﺪﺍﻭﻧﺪ ﻣﻴﮕﻮﻳﻢ ﮐﻪ ﮔﻔﺖ'ﺃﻯ ﻣﺤﻤﺪ ﺍﮔﺮ ﺩﺭ ﺑﺎﺭﻩ = ﺭﻭﺡ ﺍﺯ ﺗﻮ ﭘﺮﺳﻴﺪﻧﺪ' ﺑﮕﻮ ﻫﻨﻮﺯ ﻋﻠﻢ ﮐﺎﻓﻰ ﻧﺪﺍﺭﻳﺪ ﮐﻪ ﺑﺪﺍﻧﻴﺪ.ﻳﺎ ﻫ&= #65252;ﺎﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎﺗﻰ ﭘﻨ&#= 65184;ﮕﺎﻧﻪ'ﻭ ﻫﺮﻳﻚ ﺑﺎﻫﺰﺍﺭ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﺍﺯ ﻗﺒﻠﻰ'ﺗﺎ ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﺭﻭح اﻟﻘﺪس 'ﻭﻋﺪﻩ ﻣﺤﻤﺪ ﻭﺧﻮﺍﺳﺘﻪ ﻭﺍ&#= 65183;ﺐ ﺍﻟﻬﻰ ﺍﺯ ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺳﻴﺪ. ﻭ ﺍﻟّﺎ ﮐﺎﺭﻣﺎﻫﺎ ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258;ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﺷ= ﺎﻫﺪﺍﻥ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘﺪس 'ﻭﻋﺪﻩﻫﺎﻯ ﺍﻟﻬﻰ ﺑﻬﺸﺘﻬ&#= 65166;ﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺭ ﮔﻮﻧﻪ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﺩﺍ= ﺭﻧﺪ. ﺍﻣﻴﺪ ﺍﺳﺖ ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮ&#= 65165;ﻣﻰ ﻭ ﻋﺎﻗﻞ ﻫﻤﻴﻦ ﺍﺷﺎﺭﺍﺕ ﺍﻭﺭﺍ ﮐﺎﻓﻰ ﺑﺎﺷﺪ<span dir=3DL= TR style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi'> .<span lang=3DAR-SA style=3D'mso-ascii-font-family= :"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'><o:p></o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'><o:p> </o:p> <span lang=3DAR-SA style=3D'mso-ascii-font-family:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi'><o:p> </o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM199>M199<o:p><= /o:p></a> این قسمت مربوط بواژه نگار است &nbs= p; = <o:p></o:p> <o:p> </o:p> ناخود&= #1570;گاه ا= 705;تشاف علمی زیکمون= 83; فریوید روان شناس که قبلا پزشکان و دانشمندان م= 82;الف وجود روح در ا&#= 1606;سان بودند و همه ع&#= 1605;لیٌات نادیده د وجو= 583; انسان را در اعصاب و مغز م&#= 1740;دانستند. ولی روان درم= 575;نان عاقبت داریا= 01;تند که بیبماران روانی آنان گرفتار صفات = 608; عادات و ساخت= 605;ان نادرستی در روان نادیده میباشد که آن= 585;ا ناخود آگاه خواندند. این &#= 1606;اخودآگاه وروان که ثاب= 578; بنظر میرسد میتواند تا ح= 583;ودی تغییر و اصلا= 581; پیدا کند که پ&#= 1586;شکان بسیار اندک ولی اولیای ا= 604;هی طبیبان روان= 40; الهی تا حدود کمتر از ده در&#= 1589;د مشکلات روان = 607;ر انسانی حتی ا= 711;ر پیامبران با= 88;ند در سلوک تغیی= 585; و بهبودی بدهند. که بیماران از ع= 608;ارض شدید روانی م= 586;احم دیگران را آرام میکنند ولی شفای نها= 574;ی نمیدهند. ودر &#= 1587;الکان نیز اولیای ا= 604;هی تا حدٌ کفایت &#= 1575;ز پاکسازی از ن= 592;ر داوری الهی ر= 608;ان را اصلاح میک= 606;ند. که بیش از آن ع&= #1602;ل بشری انسان د= 585;ک معایب روان خ= 608;د را ند= ارند. که حتی آن= ; معایب= ; را از = 5;حاسن خود نیر میدانند تا شاید د= ;ر تولدات فوق ب= 588;ری بجهان عمیق ت= 585; و با عقل بیشت&#= 1585; خود اصلاح کن= 606;د و تقرٌب صفات= 740; واخلاقی بمراتب الهی = 662;یدا کنند. اکنون پ&#= 1586;شکان روان درمان ب= 575; دارو های مخد= 612;ر شدید و حتی با انجام الکتر= 08; شوک و صحبت مد&#= 1575;وم با بیمار انجام میگیر= 83;. ولی روان هنو= 586; عقده های ناپ= 740;دای خود را مرتفع &#= 1606;کرده است. دانستنی &#= 1607;ای لازم را دارد ولی پزشک در خ&#= 1608;د بمورد اجرا ن= 605;یگذارد. ولذا طبیب ای= 583;آلی برای روان آل= 608;ده انسان نیست. وهمکاری بیم= 75;ر نیرضرورت خو= 83; را دارد. در دا&= #1606;ش روان درمانی کنونی شاید د= 607; نوع و درجه از &= #1576;یماری های روانی را &#= 1605;یشناسند که گوئی پلٌه &#= 1607;ائی از بیماری هس= 578;ند که بیمار بدنبال هم از &#= 1575;ین درجات بیمار= 40;ها بالا میرود ک= 607; بیمار تر میگ= 585;دد که آغاز از بی&#= 1606;ماری دیپرشن است چندین درجه و= 662;لٌه بیمار میتواند آسی= 76; ببیند ولی تن= 607;ا پزشک حاذق و همکاری بینم= 75;ر تنها دو پلٌه &#= 1588;فا میتواند بسازد که در س&#= 1575;لکان با اولیای ال= 607;ی تا حدٌ کفایت از نظر الهی ش&#= 1601;ای عقده های روا= 606;ی مییابند. و همکار= ی سالک بسته بد= 585;جه عشق ورزی بطبیب الهی خ= 608;د بمعرفی خداو= 06;د و طبیب مناسب مشکلات روان= 40; سالک مییاشد. <o:p></o:p> بر&#= 1575;ی سقوط روانی ح= 583;ودی نیست که میتو= 575;ن بسیار زیاد گ= 606;اه و مخالف کمال <s= pan style=3D'mso-spacerun:yes'> مقام تکاملی کنون= 40; روان خود نمو= 583;. پزشکان روان طریقتی ایدآ= 04; ندارند و آنقدر روشها= 40; خود را با سالکان &#= 1582;ویش تغییر میدهن= 83; تا بروشی منا= 587;ب بیمار پیدا کنند. ولی اول&#= 1740;ای الهی تنها یک &#= 1585;وش الهی میشناس= 06;د که اولیای ال= 607;ی همه ادیان سل= 608;کی دنبال میکنن= 83;. زیرا طبیب اص= 604;ی انسان در سلو= 705; مراتب الهی ه= 587;تند که ارتباط ذه= 606;ی و الهامی با ط&#= 1576;یب بیمار دارند وهدایت درست را مینمایند. ولی مانع کار &#= 1578;نها آلودگ= ;ی و عقده ها و هو&= #1587;های بیمار است. پس &= #1662;اکسازی در مرحله تخلیه= و جانشین نمود= 06; صفات بهتر در تحلی= 607; است که فرصت پ&#= 1575;کسازی روان بمراتب = 575;لهی داده میشود. ل&#= 1583;ا اطاع&= #1578; سالک از پیر الهی این خاص= 740;ٌت امکان پاکسازی را میدهند که قش= 585;ی های مذهبی( بد دین) از این نع&= #1605;ت محروم هستند. که عبادات و فداکاری های = 578;عصٌب آمیر آنها بیشتر جهنٌم = 662;روری و شرک میباشد.<o= :p></o:p> در تجر= ;به علمی قطعی اس= 578; که انسانی بد= 608;ن عقده های روا= 606;ی نمیباشد و برای همین نی= 585; در نوع بشری و با کرامات با= 604;فعل و بالقوٌه خو= 583; متولد شده ان= 583; که عقده ها و کمب ودها را پاکسا= زی نمایند. جالب &#= 1608;قابل توجٌه در بیم= ;اریهای روانی این اس= 578; که چون بیمار= 740;های جسمانی قابل = 608;اگیری و انتقال بدیگران است پس غیر سالکا= 606; بی گناه بخاط= 585; فریب خوردگی = 570;خوندهای قشری ندانست= 07; شروع = بلغزش در سرازیری ه= 575;ی در کارماها م= 740;شوند. ولی در سالکا= 606; قدرتهای شفا= 74;ی اولیای الهی عکس واگیری روانی سالکا= ن را شفا میدهد &#= 1705;ه همنشینی بیش= 78;ر سالک با پیر و بیاد داشتن د= 587;تورات سلوکی او سرع= 578; شفا را بیشتر &#= 1605;ینماید . که گاهی صحبت = 5;ز پیشرفت صد سا= 604;ه دیگران را در هر شبی عبادی <s= pan style=3D'mso-spacerun:yes'> و حتی = 7;ر دیدار پیر ال= 607;ی میشود. اطفال در محیط خانو= 575;دگی و اجتماعی و مدرسه بسرعت = 608;اگیری های روانی مییابد بصور= 78; مطالب نادرست اخلاقی ویا ح= 578;ی مطالب معکوس = 575;ز حقایق است. وحفظ ا= ;طفال بخت مهمی در س&#= 1585;نوشت آینده طفل اس= 578; و قشری های مذ&#= 1607;بی فاسد روان بیشتر در مسی= 585; تربیت اجتما= 93;ی اطفال قرار م= 740;گبرند و ندانم کاری &#= 1608;الدین در فریب خورد= 711;ی اطفال عامل ا= 587;اسی است. طفل آسیب &= #1606;دیده در دوره کودک= 740; در بزرگسالی براحتی در مس= 740;ر درست تکامل ت= 606; وذهن وروان قرار میگیرد. &#= 1587;الگان در اطاعت و تق&#= 1740;ٌه یا خویشتن دا= 585;ی وحتی ترس از خ&#= 1583;اوند که مجازات سخ= 578; کارمائی نسخ = 608;مسخ میکند، عامل = 705;نترل و خویشتن دار= 740; سالک میباشد . که دوره پاکس= 575;زی تا نجات روح از نوع بشری ر&#= 1575; بسیار کوتاه = 605;ینماید. وحتی بلایای = 587;لوکی و امتحانات پر محن= ;ت خداوند را کمتر مینمای= 83;.<o:p></o:p> فهمید= ن معایب خود سلامتی روان = 575;ز خطر هوسهای باطل و مطالب &#= 1606;ادرست میباشد. حتی ا&#= 1711;ر منطقا درست ب= 608;ده باشند. فهم و عشق ورزی بپی= 585; معرفی شده خد= 575;وند و براه الهی و &= #1587;لوک در سالک، باوری های لازم را در سا&#= 1604;ک فراهم میکند = 705;ه بدرجه الوهیٌت های = 575;لهی در مراتب شهو= 583; ولایت خود می= 585;سد. تمام صفات موجودات اله= 40; هستند ولی مناسب یک نوع حیوانی. پس برای تعال= 740; نوعی و شهودی &#= 1576;اید صفات نوعی نی= 705;وی کنونی نیز مح= 608; گردند تا امک= 575;ن کسب صفات اله= 740; نوع بالاتر فراهم شود. که &= #1583;ر حدّ کفایت از &#= 1606;ظر داوری الهی صورت میگیرد. هفت شهود تجل= 612;یات نوع بشری در شش ولایت های &#= 1587;لوکی مدارک قبولی = 608; پذیرش مراتب = 575;لهی از اعمال عبا= 583;ی ونوع زندگی خ= 583;ا پسندانه سال= 05; میباشد. که امیدواری = 586;یاد و انگیزه نیر= 608;مندی بسالک میدهد. &#= 1583;ر کسب صفا جدید چندین بار تجربه عملی ر= 575; خداوند پیش پ= 575;ی سالک میگذار= 83; که سالک تمری= 606; لازم را بیاب= 583;. گرچه چندین ب= 575;ر خطا وفراموش= 40; در سالک هست ک&#= 1607; خداوند و پیر &#= 1575;لهی بخشنده این خ= 591;اها هستند که بتر= 740;ج باید کمتر شو= 583; و الاٌ دلیل عدم اطاعت وت= 587;لیم سالک میباشد. &#= 1582;ودآکاهی انسان همراه = 576;ا خاطرلت باقی = 605;انده ذهنی میباشد = 705;ه هرچه ببیشتر = 608; شدید تر باشن= 583; مانع پیشرفت شفا و تکامل ر&#= 1608;ان سالک است. وحتی مانند ع= 604;وم وفلسفه ها و امکانات کسب = 579;روت ولذٌت ورفاه که حجاب های أ&#= 1593;ظم انسانها در م= 585;ام درویشان و سا= 604;کان میباشد. سالک &#= 1583;ر استضعاف و تض= 593;یف روان وهوسها= 40; و عادات خود ت&#= 1575; جائی پیش میر= 608;د که بمرگ قبل ا&#= 1586; مرگ این روان &#= 1576;شری میرسد. پس سال&#= 1705; عاشقانه داو= 91;لب ترک این جان بشری میشود ت= 575; بجانان الهی = 588;هود برتر تا قائم &#= 1585;وح القدس برسد. پس حفظ خاطرا= 578; گذشته و افتخارات آن سالک را بعقب &#= 1605;یراند. پس سالک حسرت &#= 1601;رصتهای از دست داده خ&#= 1608;د را نمی خورد وچون بکمال ر= 587;ید آنگاه خود را مغبون و ضرر دیده نمیشنا= 87;د که حسرت آنرا &#= 1576;خورد. <o:p></o:p> <o:p> </o:p> این قسمت تا آخر فایل ضمن واژ= 607; نگار باید منتقل گردد <o:p></o:p= > ن= 575;مه أعمال - ت= 593;بیری در داوری اله= 740; از اعمال عبادی سالکا= 06; میباشد که در فرهنگ ولایت = 586;ردشتی( پادا قرّه یا خورّه ) میگویند که پاداش قرٌه گیری شهودی سالک د= 585; ولایت الهی خ= 608;د میباشد. که ای&#= 1606; نامه اعمال و خلاصه آثار پذیرش های ال= 607;ی در ژنتیک روح= 740; در کسب تجلٌی= 575;ت الهی میباشد. که حاصل تزکی= 607; نفس سالک در پ&#= 1575;کسازی عقده های روا= 606; سالک در تخلی= 607; وتحلیه و توسٌلات عبا= 83;ی میباشد. هر ول&#= 1575;یتی سالک ابتدا شهودهای تول= 83;ات پیشین در ولا= 740;تهای الهی آنها را &#= 1578;جدید مینماید که ش= 607;ودهای مقدماتی و(حج های عمره ) سال&= #1705;ان است آنگاه بش= 607;ود برترو تازه م= 740;رسند که شهود نور ق&#= 1575;دم در نوع بشری حجٌ أکبر است وپایان وظیف= 07; الهی سالک تا هفت ه&#= 1586;ار سال بعد در نو&#= 1593; فوق بشری وول= 575;یت مهدوی آینده تجدید شهوده= 75;ی نوع بشری کرد= 607; بشهود برتر نور رحمان وع= 585;ش ربٌ برتر از رحمان برستن= 83;. آنگاه از هزا= 585;ان برابر عقل وک= 585;امات وامکانات ال= 07;ی نوع فوق بشری &#= 1576;میلیونها برابر عقل وک= 585;امات نوع بشری میر= 587;ند که شایسته تو= 604;د باز در نوع با&#= 1604;اتر از نوع فوق بش&#= 1585;ی فرشته گونه م= 740;رسند. وتا أبد این ت&#= 1593;الی های نوعی وهر= 740;ک هزاران براب= 85; کمالات الهی در پیش روی هر روحی ه&#= 1587;ت که شایسته با= 586;گشت بخداوند شون= 83; . که روح هر أتم نیز زمانی از نردبان انوا= 93; بنوع بشری و نردبا= 606; صفات و تجلٌیات اله= 40; تا نور قائم و &= #1576;الاتر خواهند رسید = 586;یرا همه ب= ازگشت بخداوند دار= 06;د. سالکان با هد= 575;یت ضروری پیر ال= 607;ی بمعرفی خداو= 06;د تخلیه از صفا= 578; بشری وحیوان= 40; قبل بشری خود مین= 605;اید تا بتواند بص= 601;ات الهی و نیکوی &#= 1662;یر کامل را کسب= ; نمایند .و تا در شرط کا= فی از نظر الهی ب&#= 1578;جلیه های الهی برس= 583;. و الاٌ بدون س&#= 1604;وک الهی دوچار ک= 575;رماها و حقارهای نو= 593;ی نسخ ومسخ وحت= 740; فسخ ورسخ ووس= 582; میگردند که ص= 583;ها هزار وحتی می= 604;یونها سال طول خواه= 583; کشید که دوبا= 585;ه وحتی صد باره &#= 1576;نوع بشری وهمین س= 604;وک الهی = 8;ا نور قائم را ب&#= 1575;ید برسند که خوا= 607;ند رسید. چون فرم&#= 1575;ن کن فیکون وشد= 606; و صیرورت و تکامل روح می= 576;اشد.<o:p></o:p> قریش ز= ;ردشتی الأصل در فره= 606;گ سلوکی واژگا= 06; دری فارسی را داش= 578;ه که تا کنون در &= #1586;بان عربی = باقی است. و خورٌه ه&= #1575;ی شهودی را قرّ= 607; یا غرّه و حتی &= #1582;ورنق گفتند. ومحمد کاشف = دو قرٌه برتر و آخر نور قائم &#= 1608;عرش رحمان شد که همان معنی ( قر&= #1570;ن) و معجزه محمد است وکلام خداوند است و= 606;ه کتاب قرآن عث= 605;انی که چهل سال پس &= #1575;ز وفات محمد نوشته انسان= 07;ای غیر شایسته شهودی بود. که &= #1578;ا دویست سال عارفان الهی = 575;سلامی آنرا بعنوان کتاب دستکار= 40; شده قبول نداشتن= 83;. و بخطار کشتا= 585; فراوان مخال= 01;ین قرآن عثمانی <sp= an style=3D'mso-spacerun:yes'> که آخو= ;ندهای سنٌی و بعدا آ&#= 1582;وندهای شیعی ترک مخا= 604;فت با قرآن عثما= 606;ی نمودند. والا= 612; برای سالک (قر&#= 1570;ن ناطق پیر کام= 604;) لازم است که ه&#= 1585;چه بگوید خداون= 83; گفته است . ومهدی مو&= #1593;ود آخرین کامل و= 604;ایت محمدی ۵۵ قرن &#= 1583;یگر کشف دوقرٌه برتر نور رحمان وعرش ربٌ برتر از ر&#= 1581;مان را مینماید ک= 607; قرآن و قرّه های مهدی است .&= #1608;هر دارنده آن قرّ= ;ه و خور¡= 7;ه های شهودی خو= 583; قرآنهای ناط= 02; و گویای الهی چ= 606;د سالک خویش می= 576;اشند. <o:p></o:p> ن= 575;بال - انسان أحمق ب= ;ی خیال و حقیر د&#= 1585; مقام عقلی وا= 583;راکی که لا ابالی نیز گفته میش= 608;د که قشری های م&#= 1584;هبی با اطلاعات أ= 606;دک از امور تاریخی دینی = 608; اعتقاد بخدا= 08;ند و داوری أنبی= 575; و استناد بپیامبر وره= 76;ران دینی باز بسل= 608;ک الهی یگانه خ= 608;استه خداوند و پیا= 605;بر نمی پردازند. و بعبادات بد= 608;ن وسیله الهی م= 740;پردازند که شرط قبول ا&#= 1604;هی از اعمال میب= 575;شد. و عبادات قشر= 740; خود را کافی م&#= 1740;دانند وحتی خداوند را ناچار ببخشیدن گذش= 78;ه وخطاهای زیا= 83; آنها میدانند. پس ا&#= 1740;نان بگفته پیامب= 85; مشرکانی هستند که نفس &#= 1740;ا روان ألوده و= 607;وسباز خود را میپرس= 578;ند. و بدتر وقتی ا&#= 1591;اعت از آخوندهای = 602;شری را مینمایند = 608; بتقلید آنان = 593;بادات نادرست و جهن= 612;م پروری مینما= 40;ند. حتی اگر تمام &#= 1593;مر روزها صائم و شبها قائم بو= 583;ه باشند که مسخ &#= 1605;یمون وخوک بهترین = 588;انس آنان در تولد &#= 1605;جدد بجهان میباش= 83;. اگر که بفسخ و گندیدگی گیا= 07;ی ورسخ جمادی ن= 585;وند، که هر أتم ومو&#= 1604;کولی روح دارد ودر &#= 1581;ال تکامل روحی خ= 608;د میباشند که میل= ;ونها وحتی بیلیون= 07;ا سال طول میکش= 583; که دوباره وح= 578;ی صد باره بنوع &#= 1576;شری مجدد برسند و= 607;مین سلوک الهی تا &#= 1606;ور قائم راباید = 576;نمایند که ببی نهایت &#= 1575;نواع فوق بشری تا خداوند الله = 576;اید پیش بروند که &#= 1582;واهند رفت.<o:p></o:p> ن= 575;صره - شهر کوچکی محل تولٌد عیسی مسیح بوده است. ولی هر= ; انسان کاملی در هر ولایت الهی در تول= ;د دوم و مقدس بازگشت = 576;خلق خود در هر محل&#= 1740; با نصرت یافت= 606; الهی و پیروز= 740; است . و بخاطر مسیح متولد ن= 575;صره پیروان ولایت= اورا ناصری و نصرانی و نصارا گفته ا= 606;د .نام وکنیه ال&#= 1607;ی اولیا وهر کامل ال= 607;ی در بازگشت بخ= 604;ق نام جدید ومق= 583;ٌسی مییابند. زیر= 575; تن بشری خود را در مرگ قبل &= #1575;ز مرگ نام قبلی را داشته که ر&#= 1608;ح او در معراج ش&#= 1607;ودی خود از دست دا&#= 1583;ه است. ولی در تولد دوم اله= 740; انسان کامل د= 585; بازگشت بخلق = 608; بیداری از خواب مرگ ارا= 583;ی شخصیٌتی اله= 40; ونام الهی تازه ای &#= 1583;ارد. حسین و حسن نواده پیامب= 85; در أصل شُبّر &#= 1608; ُشبیر بوده ا= 606;د و فاطمه فاخت= 607; نام داشت و علی بقول خود= 588; مادرم مرا حی= 583;ره صدا میکرد. پس &= #1575;ز کمال شهودی این افراد خا= 606;دان پیامبر اسام= 40; الهی تازه را یافت= 606;د . حسین حسنک و حسن انسان کامل تحسین و کمال و زیبائ= 740; روحی یافته م= 740;باشند و فاطمه (فطم و = افطار) از دوره سلوک کرده است و عل&#= 1740; مرتضی در شهو= 583; چهارم مرتضو= 40; علامت رضایت = 575;لهی و شایسته نوع &#= 1601;وق بشری پس از مر&#= 1711; طبیعی میباش= 83;. عرفای الهی و &#= 1589;وفیٌه ایرانی همگی = 576;ا نام الهی دوم &#= 1582;ود مشهور زمان خ= 608;د و در تاریخ هستند عیسی ب= 606; مریم = در کمال الهی خو= 583; نام مسیح از خ&#= 1583;اوند یافت. ولی مخا&#= 1604;فین ولایت او از پ&#= 1740;شینیان همچان مسییح = 585;ا بنام عیسی میخوانند.<o:p></o:p>= ن= 575;سوت - جهان م ادی أ= 8;می محسوس ما ناسوت خواند= 07; میشود که جای زندگی ناس یا انسان= 607;ای نوع بشری بخصوص ناسیا= 06; عهد الست خود با خ&#= 1583;اوند در هنگام شهو= 583; آخر نوری خود که سوگند لبٌ= 740;ک را بپرسش مقا= 605; الهی نور شهو= 583;ی خود داده که پ&#= 1585;سیید آیا من ربٌ تو &= #1607;ستم ؟ و آری گفتند که در تولد بع&#= 1583;ی شاهد نور تجل= 613;ی با (تجسٌم انس&#= 1575;نی آن نور) که ولا&= #1740;ت برتری را تأس= 740;س میکند لبٌیک = 576;گوید. یعنی فرمودی = 576;یا، اینک من آمده &#= 1575;م که پیمان و تسلیم با ولا= 740;ت برتر داشته ب= 575;شم تا وی بشه= ;ود نور تجلٌی با= 604;اتر را برسد که رو&#= 1581; مسیح عهد الس= 578; خود را تولد بهتر بعدی در &#= 1589;ورت و تجسّم مولا ع= ;لیّ لبّیک بتجسّ= 05; انسان= ی نور مصطفوی خ= 608;د محمد گفت که ت&#= 1608;انست بنور قائم برسد = که باز در نوع فو&#= 1602; بشری با صورت &#= 1608;مقام دیگری با نور &#= 1602;ائم که عهد الستی <s= pan style=3D'mso-spacerun:yes'> خواهد= داشت که لبٌیک اطاعت= بگوید تا شاید بنور ربٌ رحمان نی= 586; برسد. تمام ار&#= 1608;اح مدام در هر نوعی که بوده &#= 1575;ند چون بکمال می= 587;ٌر نوعی خود رسیده باشند <sp= an style=3D'mso-spacerun:yes'> و عهد = 5;لستی داشته که پیامبر م= 740;گوید <o:p></o:p> = 06;طفه أزلی هر روحی &#= 1576;خداوند عهد الستی دا= 588;ته است که همیشه <s= pan style=3D'mso-spacerun:yes'> با آخر= ;ین تجلٌی الهی خ= 608;د در تجسٌم انس= 575;نی و تسلیم گردد و الاٌ متولد &#= 1583;ر نوع بهتر بشر= 740; پس از شهودها= 740; تجلٌیات اله= 40; هر پنج ولایت قب= 604;ی بجهان با این &#= 1705;رامات شایسته عقلی = 608; توانهای صفا= 78;ی الهی متولد ن= 605;یشدند کاملان محمد= 40; پنج بار در پنج ول&#= 1575;یت قبلی آدم ومی= 578;را وبودا و زردش= 578; ومسیح متولد بشری بهتر هر بار با مقام پ&#= 1740;امبری رسیده بوده ا= 606;د که اینک با کرامات و تعق= 604; برتری در ولایت ومحمد= 40; و تجدید شهوده= 75;ی پنجگانه مقد= 05;اتی بشهود ششم وت= 580;لّی نور قائم میرسند که پا= 740;ان فرمان الهی ک= 606; فیکو&= #1606; برای نوع بشر= 740; میباشد. ولی ا&#= 1705;ثر انسانها در ت= 608;لد بهتر بعدی که &#= 1576;هشت موعود چهارم = 578;کامل تولد قبلی دا= 588;ته عهد الست خود را فراموش می= 705;نند که روان و نفس &= #1575;مٌاره انان در این= ; تولد با عقل بیشتر و صفات برتر چ&#= 1608;ن اراده، میخواهد لذٌ= 78; زندگی بهشتی موعود = 575;لهی خود را استفا= 583;ه کند. که سالکا&#= 1606; طالب لقای ال= 607;ی بهشت چهارم ک= 606;ونی خودرا نیز صر= 601; کسب بهشت چها= 585;م نوع فوق بشری &#= 1576;عدی مینمایند. و خداوند بهشت= 40; را میگیرد که به= 588;ت برتری میدهد. جانی را میگی= 585;د که جانان اله= 740; شهود برتر می= 583;هد. ارواحی که در &#= 1578;ولد قبلی این عهد &#= 1575;لست را نداشته با= 588;ند حتی تولد بهت= 585; بعدی و بهشت چ&#= 1607;ارم را نخواهند داشت. گوئی عه&#= 1583; الست آخرین و= 592;یفه سالکان راه ا= 604;هی در هر زمان وم&#= 1585;حله ای میباشد. از <= span style=3D'mso-spacerun:yes'> جهان ن= ;اسوت کنونی ما جهان سنگین تر ماسوت هست که &#= 1570;صل تولید ماده إ= 578;می میباشد. و علمای فیزیک آنرا ( ماس ) ماده ح= ;فره سیاه کهکشان = 605;یگویند. رقیق تر از نا&#= 1587;وت آتمی جهان ها= 740; نادیده و سبک &#= 1578;ر در جنس مادی م&#= 1740;باشد. ملکوتها بخصوص پنج مل= 705;وت آخر ( مکان لا مکان) تجلٌیا= 578; شهودی پنج گانه ولایته= 75;ی مقدماتی میباشد. ولی ا&#= 1586; شهود نور قائ= 605; ربٌ النوع بش= 585;ی در جبروت نخستی= ن رقیق تر از مل&#= 1705;وتها و مکان لا مکان نور رحمان ربٌ ال= 606;وع فوق بشری آینده که بی ن&#= 1607;ایت در مراتب رقی= 602; تر از یکدیگر &#= 1607;ستند. عاقبت بجهان = 604;اهوت مکان لامکان = 585;بٌ الأرباب الل= 07; میرسند که پا= 740;ان وظیفه أزلی أبدی تکامل ه= 605;ه ارواح میباش= 83;. و باز= گشت به ال= له أصل همه اروا= 581; باز م= یگردند. آنگاه و بفرض محال و رسیدن &#= 1585;وحی بمطلق أبدیٍ= 78;، هنوز بخداون= 83;( هو) بیرون از ه&= #1587;تی در هاهوت و جهان عمٌاء بقول پیامبر = 606;رسیده اند. که خداون&#= 1583; هو همیشه در ضمیر سوم شخص &#= 1594;ایب در جهان (عدم م&= #1575; سواه در اسم ا&#= 1604;باطن و الخارج از ه&#= 1587;تی ها ) میباشد. که= بفرض محال روح رسی= 583;ه بنور الأ نوا= 585; الله با فرما= 606; تازه ای از خد&#= 1575;وند هو خواهد بود. که هر تربیت و تعلیم وکمال= 40; منطقا باید د= 585; تعلیم مراتب = 662;ائین تر تلاش نمای= 583; که الله چنین &#= 1605;ینماید. خداوند( هو یا &= #1575;و) با صدور خداو= 606;د الله بظهور د= 585; هستی = شده أهو یا أهورم= زدای زردشتی است ک= 607; قریش و یهودیان نیز = 586;ردشتی در فرهنگ ولایت چهارم = 586;ردشت بود. الله و آهو در لاهوت= و هاهوت بمعنی (&#= 1575;ین اله م= شهود هنوز الله حداون= ;د هو نمیباشد . بسیار واژگا= 06; عرفان زردشتی در زبان عربی و ق&#= 1585;آن و احادیث پیا= 605;بر وجود دارند. در حقیقت همه &#= 1593;والم الهی ماسوت و= 606;اسوت و ملکوتها و جبرونها سراسر در جها= 606; خداوند الله در لاهوت در و&#= 1581;دت وجودی خود بوده وهستند. وموجودات ای= 06; عوالم الهی با دیدن &#= 1575;ستقلال خود، همچنان = 583;ر وحدت وجود الهی میباشن= 83; که بقول عرفا جز &#= 1582;داوند الله در جهان &#= 1607;ستی کس دیگری نیس= 578;. آنچه هست تجل= 612;یات صفاتی الهی د= 585; ارواح جدا شد= 607; از رو= ح الأرواح الل= 07; میباشد. که باز در وحد&#= 1578; وجود = و صمدیت خداون= 83; الله باز میگ= 585;دند. که هم هستند و الهی شده اند ولی همچنان مستقل جدا از &#= 1582;دای الله نمیباش= 06;د.<o:p></o:p> انسان= قدرت احساس عوالم = 594;یر از ناسوت را ن&#= 1583;ارد چشم وگوش و احساس عوالم = 575;لهی ملکوت را ندا= 585;د. وتنها در رؤی= 575;های انسان در خوا= 576; تمثیل وتشبی= 07;ی از آنچه در ملکوت در سطح مقام روحی ان= 587;ان باشد آنهم بص= 608;رت سمبولیک میب= 40;ند. گوئی همچنان = 575;مور ناسوتی می بی= 606;د. و تجلٌیات شه= 608;دی پنجگانه نیر برای شاهد آنها همچنان = 583;ر جهان ملکوت های پنجگانه = 605;یباشند ونور قائم در نخستین جهان جبروت میباش= 83;. سالکان ولای= 78;های ششکانه در تخ= 604;یه وتحلیه و تجلیه های ال= 607;ی پا در جهان مل&#= 1705;وت میگذارند که = 587;مبولیک می بینند. جهان سنگینت= 85; از أتم را که ماس میگویند هر سانتیمتر مک= 93;ب آنرا ده ها وص&#= 1583;ها تن میگویند ک= 607; تمام إتم ها و&#= 1575;رد شده در آن محی&#= 1591; باصل قبل أتم= 740; و أثیری و حتی &= #1602;بل أثیری در میآیند و تکا= 605;ل نوعی تنها در روح انسان و در شهود تجلٌیات اله= 40; میباشد .و الاٌ تن و ذهن وروان ان= 587;ان با مرگ نوعی متلاشی و آتم= 607;ا آزار و روانه= 575; بنسخ ومسخ و ذهن ها بکلٌی نیست میشوند. جهان ماس که م&#= 1575;سوت میگوئیم از پ= 608;زیترون های أتم تشکیل= شده و جزء بسیار ک&#= 1608;چک تن یک آدمی می&#= 1576;اشد. و ترکیبات تح= 578; أثیری را جداگانه عرفان= ی گفته ایم، که &#= 1593;لم فیزیک آتمی بمرزهای اول= 40;ه آن عوالم رسی= 583;ه اند. در سلوک بهشت اول شاه= 583;ان روزها در احو= 575;ل الهی وعقلی و= 575;لهامات لدنٌی میباش= 06;د. و بهشت دوم در گردشهای ملک= 08;تی شبانه است . وبا مرگ شیری= 606;ی چون هر میل خو&#= 1575;ب شبانه ببهشت = 587;وم هفت هزار سال شاهد عرش رحم= 575;ن در سایه عرش ر&#= 1581;مان خواهد بود. که &= #1576;هشت انتظار صاحب = 575;لزمان نوع فوق بشری &#= 1570;ن ارواح میباش= 83; و بالأخره به= 588;ت چهارم تولد ن= 608;ع فوق بشری با ه&#= 1586;اران برابر عقل وک= 585;امات بالفعل روحی = 608; صفات الهی می= 576;اشد. که موجودیٌت = 670;هار بُعدی میگوئ= 40;م. ۵۵ قرن دیگر آ&#= 1582;رین کامل ولایت م= 581;مدی بجای نور قائ= 605; بلقای الهی ن= 608;ر ربٌ رحمان میرسد. وبا عر&#= 1588; ربٌ برتر از رحمان اولی العزم هفتم ب= 582;لق باز میگردد و &#= 1576;رای متولدین نوع = 601;وق بشری بعدی، ک= 607; تماما شاهدا= 06; نور قائم در نوع بشری بوده و عهد الست با ن&#= 1608;ر قائم داشته در بهش= ;ت چهارم خود در &#= 1606;وع فوق بشری با هزاران براب= 85; عقل متولد می= 711;ردند که روح محمد در نخستین آنان ب= ;رای سرسپردگی مق= 75;م الاهی مهدوی = 582;واهد بود. که تا أبد = تمام ارواح أتمی و= 711;یاهی وحیوانی و بشری باید بل= 602;ای نور ربب رحما= 606; برسند که باز &#= 1576;ی نهایت تجلٌی= 75;ت الهی نوع فوق &#= 1576;شری در پیش دارند. هر موجودی بر= 575;ی خو نظیری ندا= 585;د و چون صورت خداوند فرد و= 575;حد نوع خاص خود میباشند و هرروحی مدبٌ= 85;ان الهی شایسته = 582;ود را دارند و ما &= #1575;ز مکانیزم وما= 07;یٌت وجود چهاربُ= 93;دی فرشته گونه ا= 585;واح نوع ف= وق بشری ر ا ندار&#= 1740;م که حتی نام فر= ;شتگان برای آنمها ناپچ= 40;ز میباشد. خداو= 606;د الله مطلق اس= 578; و در هیچ صفت خود محدودیٌ= 78; و نهایتی ندارد پس تجلٌیات ا= 585;باب انواع بی نها= 740;ت میباشند .<o:p></o:p> ن= 575;کث - پیمان شکن و Ÿ= 3;هد شکن با خداون= 583; وسوگند بتجلٌی آخر ه= 585; انسان کامل ش= 583;ه ولایتهای ال= 07;ی آغاز از پیر ک&#= 1575;مل حسینی بمعرف= 40; خداوند میباشد. که سا&#= 1604;ک متعهٌد اطاع= 78; پیر در دستورات س= 604;وکی تا قیامت را سوگند میخور= 83;. قیامت مرگ طب= 740;عی از نوع بشری و یا در مرگ قبل &= #1575;ز مرگ سالک شاه= 583; شهود مصطفوی = 583;ر ولایت محمدی که آنگاه سال= 705; بنور قائم می= 585;سد. و شاید از صد ش&= #1575;هد قائم جان بشر= 740; داده که بنور &#= 1602;ائم جانان الهی و &#= 1588;ایستگی نوع فوق بشری &#= 1585;سیده اند، یکی از خ&#= 1608;اب مرگ قبل از مرگ با ( بدای ا= لهی) و سرنوشت هفت= 605; معصومیٌت از خواب مرگ قبل &#= 1575;ز مرگ بیدارشد= 07; و با شهود عرش رحم= 575;ن پیامبری درو= 04;ایت محمدی خواهد = 576;ود. که تصوف ایرا= 606;ی این مسیر سلو= 705;ی را دارند و دی&#= 1711;ران در تصوٌف خود &#= 1576;مراتب تجلٌی اولی ا= 604;عزم خود میرسند. و&#= 1604;ی برخی از سالک= 575;ن یا ناکث اصطلاحا ناک= 87; که پیمان خود ر ا نادیده می&#= 1711;یرد و یا منافق که هنوز دل بآخو= 606;دهای قشری خود داد= 607; که عملا جاسو= 587;ان آخوندهای قش= 85;ی در بین سالکا= 606; ولایتها میب= 75;شد. و سوم مقتصدا= 606; هستند که کم ک&#= 1575;ری سلوکی و حتی ب&#= 1585;ای منافع دنیوی و استفاه ماد= 40; و فریب مردم ب&#= 1608;لایتهای الهی نزدیک م= 740;شوند که قصد استثم= 575;ر دیگران را دا= 585;ند. و صوفیه ناصا= 601;ی و بازاری خوانده میشو= 06;د منافق گوئی ت= 608;نلی زیر زمینی از &#= 1608;لایت الهی بولایت = 601;قیه غیر الهی خود زده اند که اخ&#= 1576;ار واسرار ولای= 78; را بآخوندها می= 85;سانند تا آنان تکفی= 585; و فتوای مرگ ب&#= 1583;هند. و تاریخ مملو &#= 1575;ز ترور و کشتار &#= 1575;ولیای الهی وپیروا= 06; آنها است. که خداون&#= 1583; این شهیدان ک= 588;ته شده را پاداش های نهائی آن= 575;ن را میدهند. و این مشکلات ضمن بل= ;ایای سلوکی و سرنو= 588;تهای نوع بشری آنا= 606; میباشد که مس= 740;ح را بصلیب کشی= 606;د و حسینهای زن= 583;ه الهی را سر = 6;ریدند. <o:p></o:p> ن= 575;جی و مستودع - ا= 606;سانهای کامل نجات یافته و یا مر&#= 1576;ٌیان الهی بمعرفی = 582;داوند بسالکان صاد= 02; وشایسته که با تجلٌیا= 578; آخر که نور قا&#= 1574;م در ولایت محم= 583;ی نجات از نوع ب&#= 1588;ری خود را مییابند و هف= 578; هزار سال بعد تولد نوع فوق &#= 1576;شری میگردند چون = 578;خلیه وتحلیه روان = 578;ا تجلیه های آخ= 585; میسٌر خودرا دارند. گاهی پیر کامل حسی= 606;ی را مستودع ال= 607;ی میگویند که و= 583;یعه و امانت الهی در مقام پیام= 576;ری و شهود عرش رح&#= 1605;ان را در ولایت م&#= 1581;مدی دارند. که دار&#= 1575;ی اختیارات وت= 01;ویض الهی برای تع= 604;یم سالکان خود ر= 575; داشته و تجلٌ= ;یات شهودی را در د&#= 1604; خود ودیعه ال= 607;ی دارند. انبار &#= 1705;الارا نیز مستودع گویند که امانت در آنجا گذارده = 605;یشود. باز مستودع ر= 575; برای غیر سالکان گفته = 605;یشود که ان= بار نقاط ضعف منف= 740; در روان کرده و پاکسازی سلوکی نمیکن= 06;د و پس از مرگ بهمان انواع حیوانی مسخ م= 740;شوند که آن صفات منفی را دارن= 583; چون در فرب کاری و حق ناش&#= 1606;اسی. پس در کارماه= 575; تولدات مجدد پاکسازی طبی= 93;ی با رنجهای زن= 583;گی حیوانی دارن= 83;. سالکان متعه= 83; سلوک الهی را امان= 578; الهی از کرام= 575;ت بالفعل و بال= 602;وّه دارند که با آن در شرایط زندکی نوع بش= 585;ی و فصل وعقل و ق&= #1583;رتهای حیاتی آنرا یافته اند پس امانت الهی ر= 575; در ذات ودیعه &#= 1583;ارند و بدهکار خدا= 608;ند هستند. مگر پس از سلوک و نجا&#= 1578; شهودی که اما= 606;ت خود را بخداوند باز = 711;ردانند که خود را به طلب کا= ;ر داده برای ن= ;وع فوق بشری هفت &#= 1586;ار سال بعد نیز عهد الست جدیدی دارند= .<o:p></o:p> ن= 575;قه صالح - اصطلا&= #1581; قرآن که ناقه &#= 1588;تر ماده ومناسب = 587;واری بزرگان بوده = 575;ست و صالح نیز پی&#= 1575;مبری بوده که افسا= 606;ه رها کردن شتر &#= 1582;ودرا در صحرا بین م&#= 1585;دم کذارد باین ش= 585;ط که کسی بآن آسیب نرساند. در حاالیکه قشری های مذه= 576;ی آن شتر مقدٌس را نیز کشتند &#= 1608; تن پیامبر و ه&#= 1585; کامل الهی که چون ش= تر حامل روح ورو= 575;ن الهی میباشد. &#= 1578;ا اورا ببهشت نوع فوق بشری <s= pan style=3D'mso-spacerun:yes'> آینده= ببرد. ناقه شتر باز &#= 1607;مان نگاه فارسی دری و نظر تمرکز نمودن = 587;الک در صورت پیر الهی در حضور ذهنی خود که خدا= ;وند معرفی کرده ب= 575;شد. صالخ اصلاح ش= 583;ه عکس طالح فاس= 583; تر شده میباش= 583;. که سالکان در &#= 1581;دٌ کفایت از پاک= 587;ازی در شرط کافی از نظر داوری &#= 1575;لهی و نجات از پیمان با خدا= 608;ند و از زندگی نوع بشری نجا= 578; مییابند .که چ&#= 1608;ن برای مأموری= 12;ت پیامری چند س= 575;لک خود بخلق باز &#= 1605;یگردد و تولد دوم و ا&= #1604;هی خود را پس از م&= #1585;گ قبل از مرگ مینمایند. نگاه بچشم و ذ&#= 1607;ن و دهان انسان= بآخوندهای قشری دشمن خد= 575; و قاتلان انب= 740;ا عملا شرک خفی سالکان میبا= 88;د. و خنثی کننده هر نگاه سلوک= 740; او میباشد. پس &= #1576;قول پیامبر مهمت= 85; از عشق بوسیله الهی در سلوک &#= 1606;فرت از دشمنان خد= 575; میباشد .که بآنها= اعتماد و باوری و اطا&#= 1593;ت وم حب= ّت داشته باشد. <o:p></o:= p> ن= 575;قوس - زنگ کلیساهای مس= 40;حی که گهکاه بصد= 575; در میآید که ی&#= 1575;د آوری وظیفه ا= 604;هی شنوندگان کن= 06;د و یا برای مرا&#= 1580;عه آنها بکلیسا= 48; اگر خانقاه پیر ا= 604;هی باشد. و الاٌ ک&= #1588;یش های قشری سفرای شیطان = 608; أهریمنان زنده هستند ک= 607; لباس و تلبیس دروغین روحانیٌت برتن دارند ک= 607; آنگاه ناقوس صدای أهریمن ضحٌاک میباش= 83; که عاشقان خو= 583; را در شوزشها= 740; اجتماعی احضار میکنن= 83;. که اکثر قریب &#= 1576;اتفاق مدٌعیان دین داری بهر مذه= 576;ی که باشند رهروان راه ا= 576;لیس هستند و هرچه &#= 1586;ودتر بتوانند بحقارتهای بیشتر جهنٌم = 580;هان در تولدات نس= 582; ومسخ مجدد در &#= 1589;ورتهای نوعی بروند گاهی ناقور ر= 575; بجای ناقوس میگویند گوئ= 40; نقٌاره زنی ب= 585; طبل بصدا در م&#= 1740;آورند که لشکریان شیطان راه می= 575;فتند. گاهی ناسور و &#= 1587;ورنا در جنگ همان نقش ناقوس در &#= 1705;ار آخوندهای قش= 85;ی میماند نامو= 87; یا نامهای ال= 607;ی عکس صدای أهر= 740;منان در عبادات با &#= 1608;سائل الهی در ولای= 578;های ششگانه سلوک= 40; می باشد و هر دو ل&= #1601;ظ یونانی هستن= 83; . ناقه و ناقوس باز همان لفظ &#= 1601;ارسی دری نگاه ووا= 576;ستگی چشم وفکر انس= 575;ن بنفع عقلی خو= 583; میباشد. پیر ک&#= 1575;مل الهی عکس آخو= 606;د قشری فاسد رو= 575;ن است. خداوند همیشه در دل ا&#= 1606;سان مستعد و سالک یاد آور راه ا&#= 1604;هی خوذ میباشد و &#= 1740;ا چون ن= اقوس اعلام خطر برای غیر سال= 705;ان قشری است .<o:p></o:p> ن= 575;ر و نویره - ن= 575;ر آتش شعاع مراتب حیات د= 585; جهان عکس نور شعاع خنک و هد&#= 1575;یت کننده مراتب = 578;جلٌیات الهی است ونو= 740;ره مصغٌر وکوچک شده نور ونار است که تجلٌی= 575;ت الهی هستند و مشوٌق ووسیل= 07; رسیدن باسرار تجلٌیات و شع= 575;عهای الهی بالاتر. که در نوع بشری بنور قا= 574;م روح القدس و ا&#= 1606;وار عرش رحمان سمبول تمام مراتب الهی آینده منتظر = 588;ایستگان الهی میباشد. قریش زردشتی در فرهنگ وواژه های عرفان= ی دری فارسی داشتند که هم= 575;ن درب و باب عوا&#= 1604;م الهی و بهشت آ&#= 1740;نده و انواع فوق ب&#= 1588;ری و عقلهای اله= 740; و کرامات وام= 705;انات حیاتی فوق بش= 585;ی است . تنها در ن= وع فوق بشری هزا= 585;ان برابر عقل نو= 593; بشری را خواه= 606;د داشت که انسا= 606; نیز هزاران ب= 585;ابر عقل نوع میمو= 606; را دارد .استع&#= 1583;اد انسانها در ژنتیک روحی و &#= 1587;رنوشت تولد کنونی ا= 608; میباشد. که در &= #1578;ن و ذهن وروان قدرتهای حیا= 78;ی دارد که غیر س&#= 1575;لکان آنرا سوخت لذٌتهای خود = 605;یکنند که پاداش بهش= 578; نوعتی و جهان= 740; تولد پیشین آ= 606;ها میباشد. ولی س&#= 1575;لکان این بهشت را صرف تحقٌق کر= 575;مات بالقوٌه خود میکنند که بر= 575;ی تولد نوع بهت= 585; بعدی کرامات = 576;الفعل آنگاه خواهد = 576;ود. و یا پاکسازی روان در تخلی= 607; وتحلیه سلوک= 40; میتوان تغیر= 40; ارادی در سرن= 608;شت نوعی خود داد <s= pan style=3D'mso-spacerun:yes'> و بهشت= ;ی تر کرده، و یا &= #1576;دتر جهنٌم کارماهای نس= 82; و مسخ و فسخ و ر= سخ ووسخ بدتر نوعی شده و = 8;کرار گذشته ها در آینده ها نمو= 583;ه که دوباره و حتی صد باره ب&#= 1606;وع بشری مجدد و ه&#= 1605;ین سلوک الهی تا &#= 1588;هود نور قائم برسند که خوا= 607;ند رسید. ولی بقی&#= 1605;ت رنجهای مکرر = 586;ندکی حیوانی که بچ= 588;م تن خود نیز در &= #1581;یوانات می بینیم که ا&#= 1606;سان نیز دارد. پیامبر بجای = 580;هنٌم یا جهان و جهانوم یونانی وگوها= نوم تورات اکثرا از نار و آتش میگفت که زند گی در جهان مادی غرق حرارت و انرژ= 740; و کوانتوم می= 576;اشد.و تنها روح عقب &#= 1605;انده باشد در جهن= ;ٌم است. <o:p></o:p> ن= 575;فه گشائی - گ= 608;ئی ناف آهوی ختن &#= 1585;ا میگشایند که = 575;ز بوی عطر آن اس&#= 1578;فاده کنند. تعبیری أدبی است که س&#= 1575;لکان و عرفا باطن حقایق امور و= 575;قعی را می گشایند و استنباط و استبطان مین= 05;ایند که حقایق برت= 585; و الهی تر را بیرون بکشند = 608; برای همیشه ظاهر و آشکار میباشد. مانن= 583; کشف تجلٌیات = 575;لهی پیامبران او= 04;ی العزم و مهدی= 607;ای موعود درآینده ها خ= 608;اهند کرد. زردشت نور مرتضوی ا= 740;لی یا اله ،و مسی&#= 1581; نور مصطفوی فارقلیط، و م= 581;مد نور قائم روح &#= 1575;لقدس و مهدی موعود &#= 1605;حمد که سوشیا= نت سوم زردشت و ف&#= 1575;رقلیط دوم مسیح است <s= pan style=3D'mso-spacerun:yes'> بنور ربٌ رحمان میرسد. و مهدی &= #1607;ای موعود بالات= 85; فوق بشری تا خ&#= 1583;اوند الله نور الأ= 606;وار تجلٌیات برت= 85; را کشف و آشکار دیگران میکنند.حتی و( این = 07;مانی) آن مراتب اله= 740; را در خود و پی&= #1585;وان خود مییابند. سالکان گوئی نافه گشائی میکنند که بت= 580;لٌیات و عقلها و تعل&#= 1740;مات الهی و احوال روحانی بهشت= 40; تر میرسند. تعلیمات پیر کامل بمعرفی خداوند منبع معطٌر و عقل و &= #1575;حوال الهی در سالک= 575;ن میباشد گوئی پیر کامل کلی= 583; دار مخازن معطٌر معقولات اله= 40; برای سالکان خود است ناف بند ارتباط ب= 575; رَحِم مادر حامل خود میب= 575;شد که بین سالک و &= #1662;یر الهی ناف نا م&#= 1585;ئی هستند که ارت= 576;اط اورا با پیر و &= #1582;داوند برقرار میکند. پس سالک وسیل= 607; ارتباط بعوالم الهی بالاتر را در &#= 1606;افه گشائی توسعه = 605;یدهند. و قدرت کسب حقایق از منب= 593; الهی خود پیر &#= 1705;امل را صد چندان م&#= 1740;نماید. که سالک گوئی &#= 1740;ک شبه ره صد سال&#= 1607; در سفر الهی خود جلو تر رفته اند. ولی &= #1594;یر سالکان هر شب= 740; را هزاران سا= 604; دورتر از خداوند میشوند که لذّت جوئی میکنند <o:p></o:p> ن= 575;موس - لفظ یونانی برای نام و اس&#= 1605; الهی و مقدٌس که پیامبران = 608; سالکان آنها آنرا توسٌل ع= 576;ادی دارند پنج نا= 605; آل عبا در نوع بشری و در تسم&#= 1740;ه ولایت سلوکی = 605;حمدی است. که در ولا&= #1740;تهای الهی دیگر اسامی محلٌی خود را دارند. یا همان اسما= 569; الله که پنج نام پنج شهود &#= 1605;قدماتی ولایت محمدی هستند حسین ی= 575; حسنک و حسن شهود دوم کام= 604; تحسین یافته وبا حُسن و زی&#= 1576;ائی میباشد. و شهود سوم فاط= 605;ی مادر الهی نو= 593; بشری و شهوده= 575;ی مرتضوی و رضایت الهی ا= 586; سالک و نیز شه&#= 1608;د پنجم مصطفوی وقتی که سالک &#= 1605;ورد اصطفا و انتخ= 575;ب الهی میگردد. که هم اکنون با مرگ قبل از &= #1605;رگ بنور قائم رب= 612; الوع بشری رو= 581; القدس برسند. که تنها ویزا= 740; ورود روح بعو= 575;لم الهی فوق بشر= 740; است. هم اکنون و هفت هزار سا&#= 1604; بعد تولد فرش= 578;ه گونه در جهان . لفظ نماز فارسی برای ص= 604;ات عربی و عبادت همان وسیله ا= 604;هی داشتن نماز گ= 584;ار از آخرین شهو= 583; تجلٌی الهی خ= 608;د میباشد. که نا&#= 1605;وس الهی سالک و ر&#= 1575;ز درون و رمز الهی او میبا= 588;د زیرا = عبادات بدون وسیله ا= 604;هی بمعرفی خداوند بقول = 662;یامبر شرک و دشمنی ب&#= 1575; خداوند است ک= 607; قاتلان انبی= 75; هستند حتی اگر همه ع&#= 1605;ر روزها صائم و= 588;بها قائم بنماز ب= 608;ده باشند در قعر &#= 1580;هنٌم در نسخ ومسخ حیوانی زندگ= 40; حیوانی میمون وخوک و &#= 1576;دتر میباشد. <o:p></o:p> ن= 576;وٌت - پیامبری و نبی شدن از طر&#= 1601; خداوند برای = 587;الکان انسان کامل د= 585; بازگشت بخلق پس از بیداری از خواب مرگ ق&#= 1576;ل از مرگ که با ش&= #1607;ود آخر عرشی خود تولد دوم اله= 740; بیابید که رو= 581; الهی شده بار &#= 1583;یگر در تن بشری قبلی مدفون شده و قبر حسی&#= 1606;ی اورا تشکیل میدهد. و زیار&#= 1578; و دیدن پیر الهی بهشتی ا= 604;هی پاداش دارد ک= 607; یک تجلٌی اله= 740; برتر میباشد = 705;ه سالکان ولای= 78; محمدی هفت بار دیدا= 585; پیر کامل را د&#= 1575;رند. پنج شهود حجٌ &#= 1571;صغر عمره هریک بع= 605;ری و تولدی بشری بدست آمده ان= 583;. حجٌ أ کبر ششم <= span style=3D'mso-spacerun:yes'> نور قا= ;ئم و حجٌ اعلای عرش رحمان برای مهدی نبوٌت موعود = 662;یامبری که قدرت تنبٌ= 608;ء و پیش گوئی مربوط بآیند= 07; نیامده خود و سالکان خویش دارند و &#= 1711;اهی از امور جهان= 740; که خداوند صلاح بداند ک= 607; الهام ووحی م= ;یباشد. نبأ و خبر و پی&= #1575;م الهی رسیده بدل انسان کا= 605;ل است. انبیای ا&#= 1608;لی العزم کاشفا= 06; تجلیات جدید = 575;لهی شش نفر بوده ا&#= 1606;د آدم کیومرث و میتر= ;ای نوح و بودا وز&#= 1585;دشت و مسیح ومحمد نوبت مهدی موعود محمد ی= 575; همان سوشیان= 78; سوم زردشت اس= 578; .و همان فارقل&#= 1740;ط دوم مسیح در ۵&#= 1781; قرن دیگر در ج&#= 1607;ان بعثت دارد که آخرین کامل و= 604;ایت محمدی بجای شهود ن= ;ور قائم بنور رب= 612; رحمان و عرش ربٌ برتر از رحمان میرسد.= 608; نوع فوق بشری از نظر خداون= 583; آغاز میشود و از هž= 6;اران برابر عقل نو= 593; بشری بیلیونها بر= 75;بر عقل نوع بشری میرسند. نبیٌ هر کامل ولایتهای سل= 08;کی ششکانه مییباشد و گر= 670;ه اولی العزم نیستند. مدبٌران اله= 40; هر انسان کامل د= 585; باره تربیت ا= 604;هی سالکان خود هدایت عقلی و احوالی میکن= 06;د. اگر که محمد گ&#= 1601;ت پس از من نبیٌ &= #1606;یست منظورش در جر= 740;ان شهودهای سال= 05;ان ولایت او میب= 575;شد که پس از شهود مصطفوی جز نو= 585; قائم ربٌ الن= 608;ع و وظیفه الهی سالکان نوع ب= 588;ری نیست. و الاٌ ه&= #1585; کامل محمدی ن= 576;یٌ ومهدی موعود = 608; اولی العزم خاص سالکان ا= 608; میباشد<o:p></o:p> ن= 580;م الثاقب - ستاره پ&= #1585; نور گوئی از ش&#= 1583;ٌت نور اشیاء را &#= 1587;وراخ و نفوذ دل در آنها مینمای= 83; که نور لیزر چ&#= 1606;ین میکند. زردشت آتش را تجلٌی نور الهی دید &#= 1705;ه آنرا مقدٌس د= 575;نست ولی م= سیح تجلٌی نهائی = 588;هو د الهی خود را &= #1583;ر در ستاره پرنور= افق صبجگاهی دید= 48; که بسیار پر ن&#= 1608;ر تر از دیگر ست&#= 1575;رگان است . که این نو= ر شهودی رسول آ= 740;نده خداوند بجها= 06; است زیرا هر شهود &#= 1606;ور تجلٌی آخر شاهدان ولایتها هما= 06; تجسیٌم انسانی پیام= 85; اولی لعزم بعدی خواهد ب= 608;د که مسیحیان اکنون در جشن <s= pan style=3D'mso-spacerun:yes'> میلاد= مسیح این ستاره پر &#= 1606;ور را بالای درخ= 578; کریسمس و بات= 588;ریفات مقدٌس میگذا= 85;ند که درخت ولای= 578; چهارم مسیح شاخه های ولا= 740;تهای حسینی آدم و حسنی میترای = 606;وح و شهود زنانه &#= 1601;اطمی مریم یا همان &#= 1608; شیوا و دغدو میباشد و نیز &#= 1588;هود و شاخه چهارم درخت ولایت مسیح که شهود &#= 1606;ور مرتضوی ایلی یا ایلیا را ک&#= 1588;ف نمود. که شهود &= #1605;رتضوی مسیح سند و علامت رضایت = 575;لهی از انسان نوغ &#= 1576;شری در سلوک الهی &#= 1583;ر وقت مرگ میبا= 588;د سالکان ولای= 78; مسیح اگر با یک ولی&#= 1612; الهی ولایت م= 587;یح بمعرفی خداو= 06;د باشند دعاها= 40; آنان بخداون= 83; الله میرسد و &#= 1582;ودشان نیز پس از سه ش&= #1607;ود مقدماتی روز= 07;ای الهی مسیح که &#= 1576;از گرد دل سالک و&#= 1604;ایت خود مینماید شهودهاتئی س= 07; گانه ولایتهای آد= 05; ومیترا ونوح هر یک در &= #1740;ک تولد و عمری ب&#= 1588;ری کسب شده بودن= 583; که مسیح هم در &= #1584;ات داشت. وبا سلو&#= 1705; ولایت زردشت تجدید بهتر آنها را نمود= 607; و با مرگ قبل ا&= #1586; مرگ بشهود چهارم مرتضو= 40; ایلی چون مسی= 581; وزرد&= #1588;ت میرسند. که چو&#= 1606; مسیخ پس از مر&#= 1711; قبل از مرگ از &= #1582;واب مرگ بیدار گر= 583;ید و این همانی مقام الهی مر= 578;ضوی و مقام پیامب= 585;ی ولایت خود را &#= 1583;ارد که برای چند س&#= 1575;لک خود نبیّ میب= 575;شد و نه برای همه &= #1605;ردم که تک= لیف الهی بوده با= 588;د. مگر خداوند بسالک طالب ل= 602;ای الهی یک ولیٌ ا= ;لهی زنده هر ولای= 578; شهودی طالب ا= 608;را بوی معرفی کرده باشد. ستاره نجم ال= 579;اقب را هر سالک مسیحی دارد. و &= #1583;ر تجربه این نو= 740;سنده که همان مقام &#= 1575;لهی محمد فارقلی= 91; دارای= فرّ و فروهر= در شهود نور قائ= 605; خود در افق دیدم که پر نو&#= 1585; تر از دیگر شهودهای قبل= 40; من بود. که گوئی ی&= #1705; سوم قرص ماه در درشتی ونو= 585;انیٌت بود. و محمد هم&= #1740;شه خود را همان ن&#= 1580;م الثاقب معرف= 40; میکرد که پیش گوئی م&#= 1587;یح فارقلیط بود. و روح مسیح پس &= #1575;ز صعود و مرگ بش&#= 1585;ی وی شش قرن بعد <= span style=3D'mso-spacerun:yes'> در هنگ= ;ام بعثت محمد در &#= 1589;ورت بهتر نوع بشر= 740; مولا علیٌ متولد شد وبا &#= 1578;جسٌم انسانی نور ن= 580;م الثاقب سمبو= 04; ولایت مسیح لبٌیک ع= 607;د الست پیشین خ= 608;د را گفت و بنور &= #1602;ائم نیز رسید تا ن&#= 1608;ع فوق بشری وول= 575;یت مهدی موعود بنور ربٌ رحم= 575;ن نیر برسد که م&#= 1607;دی فارقلیط دوم = 605;حمد و سوشیانت و ناجی= ; سوم مسیح خواهد ب= 608;د. و مهدی موعود &#= 1608;کاملان ولایت مهدوی = 606;وع فوق بž= 8;ری همگی شاهدان = 606;ور قائم در نوع ب&#= 1588;ری بوده اند که ه&#= 1586;اران برابر عقل کر= 575;مات الهی وحیاتی = 606;وع بشری را خواه= 606;د داشت و بنور رحمان و عرش ر&#= 1576;ٌ برتر از رحما= 606; پیامبری مهد= 08;ی بخلق وسالکا= 06; خود بار میگردند = 608; آنکاه میلیو= 06;ها برابر عقل نو= 593; بشری و تولد د&#= 1585; نوع بالاتر ا= 586; نوع فوق بشری &#= 1576;جهان برتر از از فر&#= 1588;تگان باز میکردند = 608; عقلها وقدرت= 07;ای الهی ومعجزه = 570;سا دارند که میت= 608;انند معایب عمیق ت= 585; روان خود را ب&#= 1576;ینند. زیرا همگی بق= 608;ل محمد با کمتر &#= 1575;ز ده در صد پاکسازی روا= 06; کرده و بحدٌ ک= ;فایت و شرط کافی از &= #1606;ظر الهی رسیده که بقی= ;ه معایب خود را &#= 1575;کنون از محاسن خود &#= 1605;یدانند. مانند انتقا= م که صفت نیکوی &#= 1576;شری است. <o:p></o:p> </spa= n>روح هر انسان و حتی روح هر گی&#= 1575;ه وإتم = و مادون اتمی ا= 586; نردبان انوا= 93; خود را بنوع بشری وهمین شهود و= 575;جب الهی نور قائ= 605; میرسند که باز با= ;نواع فوق بشری بی نهایت تقرٌب <sp= an style=3D'mso-spacerun:yes'> صفاتی= بیشتر بخداوند بنم= 75;یند. محمد تجلٌی شهودی قائم ر= 575; در (بدر منیر) م= اه شب چهاره دید و از روزنه ای &= #1576;عدا نور پر فروغ غ&#= 1740;ر قابل تحمٌل چ= 588;م انسا&= #1606;ی را از روزنه ا&#= 1740; دید که سمبول شهود = 585;بٌ رحمان در ولا= 740;ت مهدوی ونوع ف= 608;ق بشری شهود هف= 578;م کاملان مهدو= 40; خواهد بود که در تجر&#= 1576;ه این نویسنده در اطاق تاری= 705; پر از دود و خاک از روزنه ای نور خورشی= 583; پر شدٌت وارد میشد چون ستو= 606;ی از نور و خورش&#= 1740;د در حرکت دیده &#= 1605;یشد که اول قرص خو&#= 1585;شید ونه پایان آن= 585;ا در یک دیدار د&#= 1585; زمان نسبتا د= 585;از ندیدم. گوئی خ&#= 1608;رشید آنقدر پائین = 570;مده باشد که تمام &#= 1570;سمان را اشغال کرد= 607; باشد. تا در نو&= #1593; فوق بشری تن و&#= 1670;شم و عقل وظرفیٌ= 578;های انسان چنان ب= 575;شد که توان دیدن &#= 1606;ور خورشید را دا= 588;ته باشد. وانوار &#= 1576;الاتر از خورشید و ن&#= 1608;ر کهکشان و نیز = 6;ی نهایت کهکشانها وخوشه های که= 705;شانی تجلٌیات سمب= 08;لیک انوار الهی ب= 575;لاتر و بی نهایت در &= #1662;یش هست ت= ا بفرض محال بن= 608;ر الأنوار الل= 07; ربٌ الأرباب رسی= 83;. و انسان بشری &#= 1587;ه بُعد&= #1740; در نوع مهدوی &#= 1670;هار بُعدی خواهد = 576;ود که بنوع بالا= 578;ر پنج بُعدی و حتی انواع با= 604;اتر ده بُعدی و صد &= #1576;ُعدی و هزاران بُع= 583;ی چون مراتب ال= 607;ی خواهند رسید = 705;ه بازگشت همگا= 06; بخداوند میباشد. و از م&= #1740;لیونها برابر عقل بش= 585;ی خواهدد داشت. گرچه هر نوع ب&#= 1575;لاتر روشها و احوا= 604; عظیم تر دارن= 583; که عقل انواع &#= 1602;بلی قدرت درک و تصوٌر آنرا ن= 583;ارند. نجم الثاقب محمد را نیز ن&#= 1580;م الساطع پر نو= 585; گفته اند. این &= #1605;راتب شهودی تجلٌی= 75;ت الهی در رؤیا= 607;ای سلکان پس از پ&#= 1575;کسازی های روان خود &#= 1583;ر تخلیه وتحلی= 07; می بینند که هرب= 575;ر با حدٌ کفایت &#= 1575;ز پاکسازی از ن= 592;ر داوری الهی ب= 583;ان میرسند و همه &#= 1581;قیقتهای نسبی خود را د&#= 1575;رند ولی حقیقت مط= 604;ق نیستند. وآنچ= 607; غیر سالکان ر= 608;ءیا دلرند و همچنان با ان= 608;ار مادی خورشید = 608;ماه طبیعت و نور ع&#= 1602;ل مادی خود زندگی میکنن= 83; و یا سالکا= ن با باعقل پیر &#= 1575;لهی بآینده های ب= 585;تر تکامل روحی ن= 605;ایند . <o:p></o:p> <o:p> </o:p> </= span> نجد الخیر و الشر= 612; - نَجد فلات و زمین مرتفع چون کو= 607; و تپٌه که رسی&#= 1583;ن بآن افق وسیع= 578;ر از دیگران دیده میشود.و &#= 1602;درت عقلی رسیده ب= 606;جد خیر و تکامل د&#= 1585; سلوک الهی را &#= 1605;یرساند. چون سالک بسطوح بالاتر الهی = 608; ملکوتی رسید= 07; که آنرا نجد و فلات خیر و تکامل باید گ= 601;ت. گوئی برای بش= 585; قهقراهای کارمائی نجد های شرٌ و حفره های قهق= 585;ا وکارمای نوع= 40; برای غیر سال= 705;ان پس از مرگ هست. باز نجد و زمی&#= 1606; مرتفع که احا= 591;ه وإشراف و تسل= 612;ط بر مرافعات ت= 585; پائین تر دید= 607; میشود. که تعبیر= ی سلوکی از تکا= 605;ل روح در هر معراجهای شه= 08;دی است. و در قشری = های مذهبی در شرٌ و حقارت نوعی &#= 1608;عقلی وصفات الهی د= 585; کارماها و قهقراهای در = 606;سخ ومسخ بعد از م&#= 1585;گ و در زمانهای بسیار دراز طول خواهد کش= 740;د که روحی باز ب&#= 1606;وع بشری و همین س&#= 1604;وک الهی تا نور ق&#= 1575;ئم را برسند که خ&#= 1608;اند رسید . آخودند&#= 1607;ای مذهبی قشری ک= 607; امامان جهنّ= 05; و کارمائیان = 583;رجهانوم جهان و در جحی&#= 1605; آتش جهان میباشن= 83; که خود نیز غر&#= 1602; حرارت میباش= 06;د و دائم میسوز= 606;د که خود را بسا&#= 1586;ند. ولی ب= هشت سالکان شایسته شاهد= 75;ن قائم هفت هزار سال بعد از مرگ تو&#= 1604;د در نوع فوق بش&#= 1585;ی با هزاران برابر عقل بشری بجهان متولد میشوند. تا پا&#= 1705;سازی عمیق از روان &#= 1608;ژنتیک روحی خود بافهم و تعقٌ= 604; بیشتر بنمای= 06;د. <o:p></o:p> ن= 580;وی - راز ونیاز سالک عاشق با &#= 1605;عشوق شهود حضور ذه= 606;ی صورت = پیر کامل یا هر تج&#= 1604;ٌی الهی بعدی میباشد. و زمزمه و دعا&#= 1740; الهی سالک از &#= 1608;سیله الهی خود برا= 740; کسب عفو و بخشش الهی از خطاه= 575;ی جهل و جهالت قبل از دوره س&#= 1604;وک او میباشد. هر &= #1705;لام سالک با وسیل= 607; الهی خود وسیله رساند= 06; دعا و درخواس= 578; از خداوند رب= 617; قائم و رحمان تا الله أهور= 605;زدا در أبدیٌت نجوای سالک م= 740;باشد. مطالب دل سال= 705; که برای دیگران مطرح = 606;میشود . که نž= 0;وا نا گفتنی های با غیر خداون= 583; است. قوم قر= ;یش و محمد فرهنگ دری زردشتی فارسی در امو= 585; دینی و الهی ی&#= 1705;ار میبرند که با &#= 1578;عییری در الفاظ عرب= 740; شده م= یشده است . نجوا یا ن= گوا همان = نا گقتنی ها بغیر خئاوند است .<o:p></o:= p> م= 581;میا - پیامبر بنی ا= ;سرائیلی و انسان کامل در ولایت زرد= 588;تی ابراهیمی یهود که متولٌ= د شهر بابل بود و بعدها ساقی &#= 1588;راب أردشیر شاه ش= 583; و بوزارت رسی= 583;. و مشکل یهودیان مها= 80;ر باسرائیل را = 576;رای شاه مطرح نمو= 583;. که یهودیان ش= 575;خه زردشتی آزاد = 588;ده بابل و نقاط دیگر، اجازه ورود باورشل= 40;م را ند= اشتند.و اورشلیم چون = 705;عبه و قبله یهودیا= 06; شاخه مصری ایرانی بعدی شده بود. &= #1586;یرا یهودیان اورشلیم که ق= 588;ری و سیاسی ومسل= 581; بودند، اجاز= 07; ورود بپیروان پیامبران بن= 40; اسرائیل بعدی نمی داد= 606;د. و همیشه متعص= 612;بان قشری رسالت پیامبران جدید را منکر &#= 1605;یشوند چون قشری غیر سالک هستند. و&#= 1576;ه سالکان آنها = 575;جازه حجٌ کعبه اورشلیم و مر= 575;کز دینی نمیدادند. ما= 606;ند شیعیان مسلمان حقّ داشتن گوشه م= 584;هبی اطراف کعبه م= 705;ٌه را ندارند. که شاید مانند دیگر سنٌیان حجٌ و طواف کن&#= 1606;د. که در اصل حج الهی همه ادیان طواف پیر کامل حسینی انسان = 587;الک بمعرفی خداو= 06;د میباشد. نحمی= 575; در ۴۴۴ قبل از میلاد پادشا= 07; اورشلیم شد که حکومت و&#= 1604;ایت فقیه در حمای= 578; پادشاه ایرا= 06; را داشت. و یا د= رست تر کاملی اله= 740; بود که برای چ&#= 1606;د سالک احتمال= 40; خود پادشاهی = 583;راورشلیم یعنی ولایت خانقا= ه و طریقت خود را= ; داشت. از کارهای نح= 605;یا تعمیر معبد ا= 608;رشلیم بنمایندگی پ= 75;دشاه ایران بود. که &= #1607;خامنشیان فاتحان اورشلیم و با= 576;ل خود نیر زردشتی از شا= 582;ه دیگری بودند. که یهودیان مصری از شاخه &#= 1608;لایت موسی و یوسف و ابراهیم بودند که فرزند الهی ز= 585;دشت بود. اصلاح او&#= 1585;شلیم در واقع اصلا= 581; روان سالکان = 582;ود میباشد که شا= 740;سته ورود بعوالم = 588;هودی و رؤیائی گردند. یا هما&#= 1606; عوالم الهی اورشلیم حقیقی میباش= 83;. و الاٌ همه جا &= #1575;ورشلیم و کعبه وکربل= 575; برای هر سالک &#= 1575;لهی میباشد. که ان&#= 1587;ان سالک باید پی= 585; خود را حجٌ ها&#= 1740; عمره و زیارت &#= 1581;سینی نماید. زیرا ه&#= 1605;ه جا کربلا است &#= 1608; همه روزها عا= 588;ورای سالک میباشد که روز آمادک= 740; مرگ قبل از مر&#= 1711; سالک میباشد = 705;ه بحجٌ أکبر خو= 583; برسد. کتاب نحمیا در تور= 575;ت بیشتر تاریخ قوم یهود میب= 575;شد. که از تسلط پادشاهان ایران برتما= 05; منطقه امکان نوشتن تاریخ و تورا= 578; و اصلاح اورش= 604;یم بر تم= ام منطقه میداد .<o= :p></o:p> ن= 585;گسیزم - یا (نارسیزیز= ;م) همان خودشیفتگی د= 85; زیبا رویان، که زن= 575;ن با چشمان نرگ= 587;ین توجٌه ناظرا= 06; مرد را طبیعت= 575; جلب مینماید که شیفته زیبائی و خما= 585;ی چشم زن زیبا میشوند. و بید&#= 1575;ر کننده هیجانات خفت= 07; جنسی در مرد میباش= 583;. گوئی چشمان نرگسین نیمه = 576;از است، که عملا &#= 1587;الکان الهی در تمرک= 586; عبادی و توسٌلات سلو= 05;ی خود این چنین &#= 1580;شمانی را دارند. که ج&= #1586; صورت محبوب الهی خود در ح&#= 1590;ور بتن یا در حضو= ;ر ذهنی نبینند. &#= 1585;طوبت أشک در حال تو&#= 1587;ٌل سالک و آرایش دیگر سالک را برای ناظر او حالتی الهی و &#= 1586;یبا مینماید. انس= 575;نهای غیر سالک قشر= 740; بخصوص آخوندهای قشری حتی پیروان خود را از پشت &= #1670;شم نظر م= یکنند که دلیل بی اغ&#= 1578;نائی و تحقیر آنها &#= 1575;ست. و دلیل( خود بز&= #1585;گ بینی) آخونده= 575; و تحمیل بزرگ= 740; خود بر پیروا= 606; میباشد. قشری &#= 1607;ای مذهبی اطمینان از ر= 590;ایت خداوند را دا= 585;ند. گوئی بهمین د= 604;یل دیگر مخلوقا= 78; الهی را نادیده میگیرند. که آ&#= 1606;ها نیز درجاتی کمتر یا بیشت= 585; مقام الهی و ص&#= 1601;ات الهی و روحی وتحت تدبیر و= 575;رتباط با خداوند هستند. <o:p></o:p> ا= 606;واع و نردبان انواع - ا= 606;واع و صورتهای نوع= 40; مخلوقات جمادی و گیاه= 740; و حیوانی برا= 740; انسان تفاوتهای فا= 81;ش در صفات دارن= 583;. که ناچار گون= 607; ای طبقه بندی از کثرت موجودات را د= 585; مجموعه های ن= 587;بتا شبیه بهم از ن&#= 1592;ر انسان مینماید. که شلوغی دیدنی موجودات در ذ= 607;ن انسان مینما= 40;ند. گوئی هر مجمو= 593;ه ای را در یک واحد مانند ه= 605; میبیند. پس قد&#= 1585;ت تصمیم و انتخ= 575;ب و ارزیابی مجموعه هائی را مینماید. ع&#= 1604;م زیست شناسی ب= 575; فراوان گونه = 607;ای گیاهی و حیوا= 606;ی روبرو است ول= 740; بر حسب یک مجم&#= 1608;عه از صفات ظاهر= 740; آنان را در( انواع ) طبقه ب&= #1606;دی میکند. مانند &#= 1606;وع میمون و نوع ب&#= 1588;ری انسانها که ب= 575;هم تفاوت واضح د= 575;رند، گرچه شبیه هم &#= 1607;ستند. ولی در واقع و &= #1581;قیقت هر فردی از می&#= 1605;ونها و انسانها حت= 740; با امثال خود &#= 1583;ر نوع نیز تفاوتهای نا= 05;حسوس دارند. که قدر&#= 1578; احساس و تفکی= 705; ذهنی انسان ا= 586; کثرت ها بسیا= 585; ضعیف و محدود &#= 1575;ست. و تنها افراد کمی از انسانها را م= 740;شناسد، و در تکرار بر&#= 1582;ورد که با= آنها دارد آنها نمونه= و ملاª= 5; شناخت و معیار یک نو&#= 1593; برای آنها اس= 578; که در تصوٌر د&#= 1575;رد. در حالیکه هی= 670; دونفر و حتی د&#= 1608; چیز و دو أتمی در طبیعت وجو= 583; ندارند که مط= 604;قا مانند هم باشند. انسان عاقل با قدرت &#= 1578;صوٌرعلمیو کمالات و داد= 607; های الهی در س&#= 1604;وک، میتواند تفاوتهای بی= 88;تر را ببیند. بقول أنبیا و عرفا خداوند = 575;نسان را بصورت خود= 588; آفرید. ولی نه &= #1583;ر صورت با چشم و &= #1576;ینی بلکه در (صورت نوعی) انحصار= 740; که خداوند را (&= #1608;احد نوع خود) میگویند که د= 608;ٌمی ندارد. و انسا&#= 1606; نیز نظیر خود &#= 1585;ا ندارد پس خداوند طبقه = 576;ندی انواع ندارد. که با هر یک از = افراد رفتار خاص مینمایند. ول= 740; باز یک طبقه ب&#= 1606;دی مخصوص الهی ا= 586; افراد دارد ک= 607; در (مراتب تجلٌیات شهو= 83;ی) از انوار اله= 740; در افراد میب= 575;شد. یا هم= ان پلٌه های مقامات شهود= 40; افراد در انس= 575;نها و در غیر انسا&#= 1606;. و حتی بگونه= دیگری طبقه بندی (فص&#= 1608;ل نوعی) مینمای= 583; که روح انسان &#= 1740;ا همان( ژنتیک ر&#= 1608;حی) او باید بدرج= 575;ت کمال صفات ال= 607;ی خود برسد. که نهایت کمال و= 575;جب رسیدن بنور ت= 580;لٌی قائم روح الق= 583;س برای نوع بشر &#= 1605;یباشد. و مراتب اربا= 576; نوع نیز بتعد= 575;د افراد موجودات نا م= 581;دود هستند. پس از ن&= #1592;ر الهی (تقرٌب بخداو= ند و داشتن صفات &#= 1575;لهی تر مناسب مقا= 605; شهودی شاهد میباشد. و لذا (= این همانی) صفات شاهد و مشهود &#= 1575;لهی در هر شهودی م&#= 1740;باشد. که برای نوع بشری برای (تک&#= 1575;مل سلوکی) و اراد&#= 1740; که غیر از( تکاملات طبی= 93;ی) حیوانی، که فصو= ;ل فراوان نوع ب= 588;ری میگوئیم هست. که (شش شهود در = شش کلاس) سلوکی و&#= 1604;ایتهای الهی آدم کیومرث و میت= 585;ای نوح و بودا و ز&= #1585;دشت و مسیح و محمد هستند .که روح &= #1575;نسان در هر تولد بشری بهتر با &#= 1705;رامات و عقل وسوابق تکامل طبیعی = 608; سلوکی بیشتر میباشد. با یک ولایت بالات= 85; نیز تجدید شهودهای تولدات قبلی بنام حج های عمره را مینم= 575;ید. آنگاه بیک شهود بالاتر یا آخر میسّر= خود میرسد و بخلق &#= 1576;درجه پیامبری باز میگردد .که ول&#= 1575;یت چهارم زردشت شهود نهائی پنجم = عرش مصطفوی در تس= 605;یه محمدی را دارند= . و در ولایت پنج= 605; سلوکی مسیح بعرش جبرئیل روح القدس قائم میرسند . ودر ولایت شش= 605; محمدی بنور قائم و عرش رحمان یا هما= 606; قرآن دو قرّه اکتشافی محم= 83; میرسند. تا ۵۵ قرن دیگ&#= 1585; نوبت ولایت هفتم مهدوی د= 585; نوع فوق بشری که بشهود هفت= 605; نور ربٌ رحما= 606; و شهود هشتم عرش ربٌ برتر از رحمان میرسند. و همچنان بی نها= ;یت أرباب نوع و ت&#= 1580;لٌیات بالاتر فوق بشری و شهوده= 575;ی مربوطه در پی= 576;ش هست. و هر نوع ب= الاتر هزاران براب= 85; عقل و کرامات بالفعل و بال= 602;وٌه نوع قبلی را دارند= . و نوع بشری سه ب&#= 1615;عدی در تن و ذهن وروان و در نوع فوق ب&= #1588;ری چهار بُعدی( ت&#= 1606; وذهن و روان و&#= 1585;وح الهی) خواهند داشت. که نمیت&#= 1608;ان تصوٌر انسان = 670;هار بُعدی را نمو= 583;. و در انواع با&#= 1604;اتر موجودیٍت ها= 40; پنج بُعدی و ده بع&#= 1583;ی و صد وهزار بُ&#= 1593;دی در پیش دارند. &= #1608; یک رو= ح در تعالی های &#= 1606;وعی در ردیف موجودیٌتها®= 0; مراتب الهی فرشته گونه میگردند. که ح&#= 1578;ی روح هر أتم از &= #1606;ردبان انواع تحت جم= 575;دی و جمادی بانواع گیاه= 40; وحیوانی تا نوع بشری و &= #1607;مین شهود واجب نو= 585; قادم خواهند = 585;سید. که ببی نهایت &#= 1575;نواع فوق بشری تا ا&#= 1604;له نور الأنوار مبدأ نخستین خود = 576;ازگشت نمایند. و هر ن&= #1608;عی نیز فراوان ف= 589;ول نوعی دارد. که &= #1607;ر فرد نوعی بای= 583; بالگوی کمال الهی نوع خود &#= 1576;رسد. که در </span= >نوع بشری بنور و کمالل قائم ب= 575;ید برسند. ولی هر &= #1605;وجود (فردی نوعی) منحصر بخود ش<sp= an style=3D'mso-spacerun:yes'> هست. و میتوان درجا= 78; عقلی و قدرتهای تص= 608;ٌر ذهنی انسان ر= 575; از این لحاظ ط&#= 1576;قه بندی نمود. که ضمنا معیاری = 576;رای تکام&= #1604; روح بشری و ژنتیک فردی ا= 606;سان دانست. که درج&#= 1607; تقرٌب روحی ب= 581;قّ و کمال الهی ا&#= 1608; دانست . منطقا &= #1607;ر پلٌه نردبان = 606;میتوان برای همیشه ت= 608;قٌف نمود. و اگر کس&= #1740; نخواهد بنهایت نردب= 75;نی که از أزل تا ک&= #1606;ون رسیده بالابرود، یعنی میتوان= 83; خود را در فضا رها &= #1705;ند ویا اینکه هم= 575;ن پله ها را پائین بیاید که همان زمان= 607;ای قبلی را باید &#= 1578;کرار کند. و پائین آ&= #1605;دن سخت تر وخطر ناکتر از بال= 575; رفتن از نردب= 575;ن میباشد. پس لاجرم باید بدون ج= ;رم و کارما راهی &#= 1606;اچار بالاتر رفت و جز از پلٌه ها&#= 1740; نردبان انوا= 93; رتهی ندارد= ; . و هر روحی بای&#= 1583; در أبدیٌت خو= 583; بخداوند الل= 07; مبدأ و مقصž= 3; خود بازگردد که باز خواهد گشت. ودر نو= ;ع بشری ما باید &#= 1585;وحی بنور قائم برترین تجلٌ= 40; میسٌر برای ن= 608;ع بشری برسد. و الاٌ قطعا دوجار کارما= 07;ا و تکرار کذشت= 607; ها در آینده ه&#= 1575; میگردد. تکام= 604; سلوکی روح بش= 585;ی ، یعنی تقرٌب &#= 1576;یشتر بخداوند و در &#= 1578;شبٌه بیشتر صفات حیاتی و روحی &#= 1576;خداوند میباشد. پس هم&#= 1607; موجودات حتی = 607;ر پشه چه رسد با&#= 1606;سان هریک فرشته ای و یک تجلٌی &= #1589;فات الهی میباشد = 705;ه قدر خود را نم&#= 1740;داند. پس کرامات خو= 583; را سوخت لذٌت بهشت کنونی ن= 608;ع بشری خود میک= 606;د . که در تولد قب= لی وعده الهی به= 588;ت چهارم خود را &#= 1583;اشته است . چون عهد ا= لستی با شهود آخر خ&#= 1608;د داشت&= #1607; است و الاٌ تولد نیکوی ک= 606;ونی را نمیداشت. و &= #1575;کنون نیز اگر شایس= 578;کی تولد نوع فوی &#= 1576;شری خود را در تحق&#= 1613;ق کرامات بالق= 08;ٌه نیابد قطعا د= 608;چار تکرار گذشته = 607;ا در آینده ها م&#= 1740;گردد و تقرٌب أهری= 605;نی خواهد داشت . ولایتهای سلوکی ششگان= 07; گوئی کلاسها= 40; تربیت عمیق ت= 585; سلوکی انسان = 583;ر دبستان ونوع بشری میباشد.= 608;در حکم محل تمری= 606; و کسب شایست= گی تجلٌیات اله= 40; بالاتر است. پس ولایت&#= 1607;ا نیر نردبان تکامل میتوانند مع= 40;ار باشند. و اعضای هز ولا= 740;ت نیز نباید دش= 605;نی ومخالفت وان= 05;ار ولایتهای قب= 04;ی و امکان یافتن= ; ولایتهای الهی بعدی با= 588;د که هر یک شرایط کلا= 587; الهی خود را د&#= 1575;رد. افراد ولایت= 07;ای قبلی را نبای= 583; تحقیر وتکفی= 85; نمود و أهریمنی دا= 606;ست. زیرا آنان نیز بق= 608;ل محمد أهل کتا= 576; یا سلوک الهی &#= 1608; پیمان تمکام= 04;ی با خداوند دارن= 83;. ولی غیر سالکان در هی= 670; ولایت الهی نیستند. بلکه در ولایت هر ف&#= 1602;یه سفیه و آخوند &#= 1594;یر الهی میباشن= 83;. و عبادات آنه= 575; اعتباری الهی ندارد که شر= 705; و جهنٌم روری &#= 1576;یشتر خود میکنند. ز&#= 1740;را( بی دینی) بهتر &= #1575;ز (بد دینی) است ک= ه سالکا= ;ن ( به دینی ) مینم= ;ایند. وراهنمای تع= 75;لی روح و عبادت خداپسندانه تنها پیر کام= 604; حسینی زنده ه= 585; یک از ولایته= 575; میباشد. که وس&#= 1740;له رساندن ادعی= 07; و عباد= ;ات بخداوند میب= 75;شد و الاٌ بصورت &#= 1583;عا کننده بدون و= 587;یله الهی کوبیده = 605;یباشد که وسیله اله= 740; تنها سوژه ال= 607;ی زنده بمعرفی = 582;داوند میباشد وانسان بشری = 575;ز نظر خواست خد= 575;وند باید = 6;شهود ششم نور قائم &#= 1576;رسد. گرچه بعرش رح= 605;ان و بازگشت پیا= 605;برگونه بخلق نداشته = 576;اشد. تا هفت هزار سال بعد در نو&#= 1593; فوق بشری ووس= 740;له الهی مهدوی ز= 606;ده بمعرفی خداو= 06;د بنور رحمان برسد. که پایا&#= 1606; وظیفه روح بر= 575;ی نوع فوق بشری &#= 1575;ست هر درجه از پا&#= 1705;سازی عمیق تر روان در سلوک و در ت&= #1582;لیه وتحلیه بیک ت= 580;لٌی برتر در نردب= 575;ن انواع و مرات= 576; شهودی بالا میروند. و نوع &= #1576;شری چندین وچند ت= 608;لد بشری مقدمات= 40; حتی بدون وظیفه ا= 604;هی داشته که هر بار عقل بیشت= 585; تا به قدرت در&#= 1705; اهمیٌت سلوک = 575;لهی را برسد. ابتدا با ولا= 740;ت آدم ومیترا و= 576;ودا تا ولایتهای = 586;ردشت ومسیح ومحمد بتواند بقائ= 05; برسد..<o:p></o:p> ن= 586;لة اخری- </span= >= نزول مجدد یا بار دی= ;گر که شاهد قائم با مرگ قبل از مرگ شهوده= ای قوس صعود را مجدد= 575; برای بار دوم و بعکس ترتیب شهود مینمای= 83; که پیامبرگون = 7; چند سالک احتمالی خود میگردد. <o:p></o:p> ن= 608;ر شعاعی - ا= 606;وار مادی چون چرا= 594; و خورشيد ، سراسر شعاع و تابش انوار فراوان میباشد. به قو&#= 1604; امام رضا کسا= 606;ی واقعا شیعه ع= 604;یٌ و محمد هستند= 548; که ( شعاع ) انوار پنج تن آل عبا را داشته باشند. و نه تنها ادٌعای عضوی= 78; اجتماعی و سیاسی وحزب= 740;، در مذاهب قشر= 740; بنام شیعه. که &= #1581;تی سنٌی واقعی کسی است که که &= #1587;نٌت محمد در سلوک الهی را انجا= 605; داده باشد . سنٌت سِنت و مقدٌس گردید= 06; است .<o:p></o:p> ن= 608;ر طامس - نوری ک= ه در تاریکی فر= 608; رفته باشد و د&#= 1740;ده نشود. که تن وماده را تاریکخانه نور میگویند. و دل وروح الهی شده انسان سالک و کامل الهی، صحنه انوار عقلی و شهودی و احوالی و رؤ&#= 1740;ائی الهی میباشد. غیرسالکان قشری گرفتار نورفرورفته = 83;ر تاریکی وعظم= 78; ازنور شهوئی تولد پیشین خود و عهد الست تولد پیشین میباش= 83; که بیاد خداوند بودن= 48; آنطوری که خد= 575;وند خواسته بوده ب= ;اشد. و الاٌ انسان را دوچار (موت &= #1571;صغر) وحقارت میکن= 83;. که در واقع (موت أکبر) در قهقرای نسخ و= 605;سخ کارمائی رفت= 06; است. که صدها هزاروحتی می= 04;یونها سال طول میکش= 583;، تا بار دیگر بنوع بشری و همین سلوک الهی برسند. که باید برسن= 583; و خواهند رسی= 583; .<o:p></o:p> ن= 607;ایات- نهایت ها و پایان مراحل واجب، چون انجام پیمان سلوکی با خداوند، تا رسیدن بقیام= 78; و مرگ قیامت گونه قبل از م&#= 1585;گ، برای شهود نو= 585; قائم میباشد. برای مراحل دوره سلوک طبقات زیاد گ= 601;ته اند. که همان کسب هفت شهود قوس صعود وهف= 578; شهود قوس نزول، در سالکان با ولیٌ الهی بم= 593;رفی خداوند در ولایت محمدی = 575;ست. ولایتهای قبلی نیز شهودها= 40; خود را دارند .<= o:p></o:p> ن= 607;ایت سفر اوٌل - چ= 607;ار سفر را در راه خدا گفته اند= 548; که (بخدا و در خد ا و برای خد&= #1575; و از خدا بخلق) میباشند. که س&#= 1601;ر اول را سالکا= 606; بعهده دارند. که پاکسازی روان کنند، ت= 575; بتجلٌیات ال= 07;ی اولیٌه، چون پیر کامل بمعرفی خداوند برسن= 83;. آنگاه در سفر اول الهی،( رفع حجاب ها) و احساس کثرت ه= 575; میشود، که سالک بوحدت وجود میرسد. نهایت سفر دو= 605; را( رفع حجاب وحدت )میگوین= 583;. همان رفع علم الیقین است ک= 607; هرکسی یقین بافکار خود دارد. تا سالک در سفر سوٌم (خ&= #1608;د را در میان) نبیند. و در نه&= #1575;یت سفر آخر است که دیدار (حضرت حقٌ) در حضور و شهود نور قائم و عرش رحمان رسیده باشد.<o:p></o:p= > ن= 615;ه حُقٌه - س= 607;روردی بموجب نظریٌ= 07; رایج زمان از بطلیموس، که = 575;فلاک آسمانی را در &#= 1578;مثیل گرفته است. ولی عملا سهر= 608;ردی عارف درافلا= 05; شهودی و در آسمانهای عوالم الهی وملکوتی مطر= 81; میداند که هر یک از افلاک را حُقٌه و کره ای میدانند، که همه متداخل د= 585; یکدیگر، چون = 591;یقات پیاز هستند. واسامی که بر= 575;ی این حقٌه ها گفته شده است.<o= :p></o:p> ن= 740;ٌت - مقصود أصلی و= ; أصل وحقیقت فکر و مقصود انسان= 48; در هر نقشه ذهنی یا عملی و یا بیانی و ه&= #1585; رفتاری دیگر که دارد . که بق= ول پیامبر، ارز= 88; الهی اعمال انسان، بسته = 576;نیٌت و قصد او میباشد. و هرکس میخواه= 83; بمقصود اصلی خود برس= 583; و با هر طرح ون&= #1740;رنگی بوده باشد. نیّت نماز یادآوری وسیله عبادی سالک میباشد.<o:= p></o:p> ن= 740;ستی - عدم در مقابل= وجود و هستی، در اصطلاح عرفا = 607;مان حال سالک است= 548; که بمرحله فن= 575; وبی خودی در ت&#= 1608;سٌلات عبادی میرسد= 48; که خود را در میان نمی بیند. آنگاه تجلٌی الهی ب= 575;لاتر را خواهد دید. &= #1705;ه بقول عارفی، بین (چشم و دید&= #1607; چشم) تفاوتی نباشد. و دیده همان میشود ک= 607; دیده. و دیده چشم جز= ; محبوب نمیباشد. که (ا&= #1740;ن همانی) سالکا= 606; و شهود تجلٌیات اله= 40; میگوئیم. پس کامل حسینی ب= 575;زگشته بخلق، برای چند سالک خود &#= 1575;ین همانی مراتب الهی شهودی آ= 582;ر خود را دارد. که کمال محمد= 740; مقام روح الق= 583;س، و کامل مسیحی مقام الهی مصطفوی، و کامل زردشتی مقام الهی مرتضوی را بر= 575;ی سالکان خود این همانی مراتب شهودی خویش را دارند. <o:p></o:p> ن= 740;م مستی - وقتی انسان عمیقا غرق افکار خو= 583; شود، که حال ا&#= 1587;تغراق خود را نمی بیند. ولی چون کمی بهوش بیاید در مییابد، که غرق بوده و اینک نیر همچنان نسبت= 75; غرق میباشد. که مستی سالک از شراب الهی پیر کامل و تأ&#= 1579;یرات مدبٌران اله= 40; او میباشد.<o:p></o:p> ن= 740;ستان - مزرعه نی شکر و نظایر آن، ک&#= 1607; مولانا از تن برای ناله در= 583;ناک آن استفاده میکند. نی میگ&#= 1608;ید که از وقتی که مرا از نیستا= 606; بریده اند، مدام در ناله بوده ام. چه آهنگهائی از تن، و چه از روح انسان، ک= 607; از دریای روح الأرواح بیکران خداوند در أزل، چون شبنمی جدا شد= 607; است. تا از نرد&= #1576;ان انواع تحت جم= 575;دی و جمادی و گیاهی و حیوانی، بنو= 93; بشری کنونی رسیده است. وهمیشه در حال زندگی در صورتهای نوعی در جهان &#= 1576;وده، و درد میکشد. زیرا جهان جهنٌم عذاب زندگی نوعی و نداشتن درک ع= 602;لی عمیق و کافی م&#= 1740;باشد . <o:p></o:p> مقاله ؟؟؟ میباشد<o:p></o:p>= ایدآل&= #1740;زم - اتّ= 07;ام ایدآلیست نس= 76;ت ناروائی که ف= 604;اسفه مادی مخالف وجود خدا میز= 606;ند ،چه رسد به انکار حقیقت داشتن سلوک ا= 604;هی و تکامل روحی که حتی منکر روح باشد. گوئ&#= 1740; در موجودیٌت = 575;نسانی خویش توده ای ماده متراکم هستند که اتٌ= 601;اقی به این شکل کن&#= 1608;نی بشری خود درآ= 605;ده اند. و حکمتهای اله= 40; بیشمار که درهر موجو= 583;ی هست، که أکثر= 575; مادی و دیدنی &#= 1606;یستند. فیلسوفان عرفا را نیز پ&#= 1740;رو دین ها میدانند، پس آنان را ایدآ= 604; میخوانند. یعنی عقل انسانی وماد= 40; را ندارند. ای&#= 1583;آل حقیقی تنها آ= 585;زوی کمال مطلق اس= 578; ، که هرچه انسان کسب کن= 583; و تعالی بیابد، همچن= 75;ن مراتب برتر ا= 586; خود را موجود &#= 1605;یداند. و اهتمام جدٌ= 740; برای رسیدن خود بسطوح بالاتر دارد. که عالی تر و الهی تر و نوعی برتر از &#= 1606;وع حیوانی بشری میباشند. و آنرا این اید= 570;ل جوئی و حقیقت &#= 1740;ابی برتر همان ( فطرت ) انسان در ذات او و یا = (ژنتیک روحی) وبخاطر صفات الهی و سطح موجودیٌ= 78; آن در انسان و همه موجودات = 605;راتب پائین تر می باشند. و بطور ( تکامل طبیعی ) انسان نیز مانند دیگر موجودات گیا= 07;ی و حیوانی، مسیر تکامل غیر ارادی را در تن و ذهن و روان خود را د&#= 1575;رد. که فلاسفه تنها بقسمت محسوس و ظاهر= 740; و مادی تن انس&#= 1575;ن باور دارند، = 608; نه بقسمتهای = 605;وجود نا دیده یک ان&#= 1587;ان، چون عقل و احوال و بسیاری صفات = 575;لهی، که نطفه های ص&#= 1601;ات الهی تر برای &#= 1578;ولدات آینده فوق بشری یک روح م&#= 1740;باشد. ولی دانشمندان ب= 75; استعداد بیشتر و تکام= 604; روحی آنها، ب= 582;صوص روان شناسان= 48; جنبه و مهمٌ ب&#= 1740;شتری را در موجودیٌت ال= 07;ی انسان پذیرفته اند= 48; که نام ( ناخودآگاه) بدان داده اند. ولی عرفای الهی بخصوص عرفای = 575;یرانی، که در چند هزا&#= 1585; ساله اخیر، أغلب عارفان = 575;لهی ایرانی آریا= 74;ی شده بوده اند و هستند. که حتی اگر از نژ&#= 1575;د ایرانی یا هم &#= 1586;بان فارسی و در یک &= #1587;رزمین واحدی زندگی نکنند میتوانند آریائی در کم= 575;ل روحی گردند.، &#= 1575;ما متأسفانه باید گفت، ایدآل فلاسف= 07; که بمعنی هوس های بیشتر می باشد که هر کس &= #1576;نحوی دارد، و همان گفته روان شناسان میبا= 88;د. اما ایدآل بمعنی بهتری= 06; ممکن و میسٌر برای عرفای الهی گفته اند، که &#= 1607;مان تعالی و تکام= 604; شهودی مراتب هفتگانه میس= 12;ر نوع بشری است. که این نویسن= 583;ه در نوشته های &#= 1582;ود تنها از این م&#= 1585;اتب برتر الهی که &#= 1605;قام روح الهی شاه= 583;ان تجلٌیات اله= 40; از نو به شکل الهی جدیدی درآورده فرا= 08;ان گفته ایم. آخوندهای قش= 85;ی خرافاتی مرتجع، که بن= 575;م خدا و دین مدا&#= 1605; بحث میکنند، که نه مورد رض&#= 1575;یت الهی هستند، که پیامبر تأکید میکند= 48; و ابلیبس در لباس و تلبیس &#= 1585;یاکاری و دروغ پرداز= 740; میخواهند ادامه فریب کاری بدهند. و &= #1583;ین و مذهبی الهی را ندارند. که &= #1605;دام بنام آن نان م&#= 1601;ت میخورند و شهوت رانی سی= 585; ناشدنی دارن= 83;. پس فلاسفه و س&#= 1740;اسیون مخالف آخوندهای دی= 06;ی و مذهبی در تم&#= 1575;م ادیان و مذاه= 576; رسمی و اسمی موجود، با وابستگی های کاذب و غیر صا&#= 1583;ق خود بپیامبران خود، مانند س= 575;دادت و کهن زادگان= 548; که بخود نسبت نا درست میده= 606;د، میتوان عنوا= 06; ایدآلیزم کاذب داده شو= 583; که درست است. و = بقول مارکس دین افیون ملٌت ه= 575; است. زیرا دین قشری و غیر الهی چنین اف= 740;ونی مست و خرفت کن&#= 1606;ده هرچه بیشتر مستعدٌان رو= 75;نی بخدا میباشد. که آنها را از راه درست اله= 740; دورتر میکنن= 83;، و با خودشان بجهنٌم های ن= 587;خ و مسخ پس از مر&= #1711; میبرند. که صد ها هزار و حتی &= #1605;یلیونها سال، تکرار زندگی حیوان= 40; گذشته ها را د&#= 1585; آینده با هم هستند. ولی عرفای الهی هرگز هیچ دین &#= 1585;سمی ندارند. چون( دین) یعنی روش و آئین عملی تعلیم و تربی= 578; است، که هر معلمی نیز رو= 588; خاص خود را دارد. حتی اگر همگی آنها از &#= 1740;ک مدرسه و مکتب و کلاس و استا&#= 1583; واحدی داشته باشند، که خو= 583; نیز معلم شدن= 583;. ولی حق دارند هرگونه صلاح = 576;دانند، تریت چند شاگرد و سالک خود را دستورات عمل= 40; سلوکی بدهند. و بقول محمد مؤمنان اوم ک= 585;ده و بازگشته بخ= 604;ق و تا زنده هست&#= 1606;د، برای چند سال= 705; احتمالی خود = 578;فویض الهی و تمام اختیارات الهی را دارن= 583; ، که هرچه بگو&#= 1740;ند گفته خداوند خواهد بود. و ب&= #1602;ول فردوسی چه فر= 605;ان یزدان چه فرم= 575;ن شاه. بخصوص که &= #1575;ز هر هنر و ترفند و ابتک= 575;ری بنفع تعلیم خود استفاده = 606;مایند. این مادی گرایان حتی عرفای شاهد ت= 580;لٌیات الهی را ایدآ= 604;یست در نوع تفکٌر میخوانند، ک= 07; دنبال ایدآل های خی= 575;لی هستند. در حالیکه عرفا = 608; سالکان آنها دنبال تعالی های خیالی نم= 740; باشند. که عملا در شهود رؤیائی تجلٌیات و در تجربه های مادی زندگی و &#= 1575;ز برخوردها و ر= 582;دادها و پدیده ها، دنبال حقایق = 608; ایدآل بهتری در مقام روحی و درجه الوهی= 612;ت و فرشته بودن خود هستند، ک= 607; برای خودشان قطعی است. ولی &= #1576;رای دیگران اگر خ= 608;د بخواهند سلو= 05; الهی کنند، قطعی خواهند دید. و &= #1576;ا هر شش ولایت سلوک الهی نو= 593; بشری، طریقتهای پا= 05;سازی روان هریک از آدم و میترا و &= #1576;ودا و زردشت و مسی&#= 1581; و محمد، آنگا= 607; باور میکنند. زیرا مسأله ( یقین) اعتقاد= 740; و ( یگین و یگانه شدن) ان&#= 1587;ان با مراتب اله= 740; شهودی خود می باشند، که ای= 606; همانی احوال= 40; و صفات و عقل و درجاتی از ال= 608;هیٌت و وحدت وجود م&#= 1740; یابند. و ماده &= #1711;رایان و چپ روان بسیار دور از &#= 1575;ین حقایق روحی و &#= 1575;لهی هستند، چون ت= 580;ربه سلوک را ندار= 606;د. بلکه جهنٌم د= 575;غ تر و تاریک تر و دردناکتر، در نسخ و مسخ و حتی در فسخ و رسخ برای خود &#= 1601;راهم میکنند. که پس از مرگ بدان متولد میشون= 83;. و برای تولد ب&#= 1588;ری کنونی از خود اراده ای نداشتند. پس برای تولدات بعدی نیز این چنین بی اراد= 607; برای انتخاب = 605;وجودیٌت نوعی خواهند = 576;ود.<o:p></o:p> اشراق شهودی عرفا ه= 605;ان ایدآل های الهی برای نو= 593; بشری بوده، ک= 607; کرامات بالف= 93;ل نوع بشری بهتری دارند. که بمسائل رو= 581; خود و ایدآل جوئی خویش می پردازند. شای= 583; دیوانگان و ک= 608;دکان و انسانهای س= 575;ده لوح بدائی و ک&#= 1605; عقل، با مفاه= 740;م ذهنی و انتزا= 593;ی خود، و با اوهام و تخیٌ= 604;ات بیمار گونه خویبش ، که از نوع پوچی و خلاء و خالی از حقیقت میباشد آنگا= 07; با نقد و انتقاد مادیون تطبی= 02; می کند. اتفاقا بازی های ذهنی، یک= 740; از شرایط طبیعی برای تکامل روان انسان و آغاز &#= 1575;ز طفولیٌت میباشد. که در تجربه شخصی میتوانند اوهام را از واقعیٌات جد= 75; کنند. تا نوبت جدا سازی واقعیٌات به = 583;رک حقایق برسند. که قدرت درک حقایق از کمب= 608;دهای مورد نیاز آی= 606;ده و ایدآلهای نوعی و ملکوت= 740; میباشد. که در نوع فوق بشری &#= 1781;۵ قرن دیگر در ج&#= 1607;ان آغاز میشوند= 48; و هزاران برابر عقل نو= 593; بشری را خواه= 606;د داشت. که با آن تکنولوجی غی= 85; قابل تصوٌر ما، و کرامات &#= 1576;الفعل برجسته که در &#= 1578;ن و ذهن و روان، و نیز در( بُعد = چهارم ) و جدید بنام (روح الهی) روح = القدس خود، آنگاه ت= 605;ام کهکشان را جو= 604;ان میدهند. و سری&#= 1593; تر از نور حرکت دارند. ع&#= 1604;امت عقب ماندگی عقلی انسانه= 75; در این است، که اوهام و افکار خود را &#= 1605;دام نشخوار میکنند، و یا &#= 1711;فته های نادرست د= 740;گران را حقیقت نهائی میدانند. پس برای رسیدن بسطوح بالات= 85; و تعالی بیشت= 585;، خود را بی نیاز میدانن= 83;. و دنبال ایدآ= 604; جوئی نمی باش= 606;د. سالکان و عرف= 575; ایدآلهای شه= 08;دی خود را دارند= 548; و باور میکنن= 583;. که باز آنها را برای نوع ب&#= 1588;ری میسٌر میدانند، که حقیقت های نسبی هستند، = 608; در تولدات ان= 608;اع فوق بشری بی نهایت سطوح ا= 586; حقایق برتر د= 585; پیش دارند. که &= #1575;یدآل ها هرگز به آخر نمیرسند. مادام که بسم= 578; رسیدن بخدا و &#= 1578;شبٌه بصفات خداون= 83; و تقرٌب بمقا= 605; روحی و شهودی با خداوند بوده باشند.<o:p></o:p= > در عرفان هندی م= 705;تب و آئین ودانت= 575; را ایدآالیز= 05; هندی گفته اند. که در وحد&= #1578; وجود نظریٌه = 582;ود، هیچ دوگانگی را پذیرا نمی &#= 1576;اشند . نظریٌه (مایا ) یا همان (عقل جهانی) را قائل هستند. که از نیروها= 740; الهی برای آفرینش، و یا &#= 1606;یروهای در خفا و ناپیدا و مست= 608;ر، برای دیده نش= 583;ن، و نیروهای ملکوتی برای بودن ها موجو= 583;ات در قالبهای ا= 606;واع، که این نیرو ها در واقع مر&#= 1575;تب الهی می دانند. و هستی &= #1605;ادی را سراب غیر ح&#= 1602;یقی میگویند. حتی اگر حقیقتی ه= 605; در مادیٌات ب= 575;شد. زیرا این ذهن انسان است که &#= 1578;صوٌر وجود هر چیزی را دارد. انسان خواب و مرده، معنی و= 580;ود داشتن چیزی ر= 575; نمیداند. ولی &#= 1588;اهدان ومراتب الهی در خواب های ر&#= 1572;یائی شهودی خود، غ= 740;ر از خواب های عمومی غیر سالکان است. ز&#= 1740;را روح تن را رها &= #1705;رده ، و در عوالم الهی و ملکوت= 740; قرار میگیرد. پس یگانه با مراتب شهودی = 582;ود شده اند. هندوان نیز( برهمن) های صا&#= 1583;ق بخداوند رسیده ای هستند که( ابراهیم) شده &#= 1605;یباشند. زیرا هوم کرد= 607; و أب و پدر اله&= #1740; سالکان خود ش= 583;ه اند. ولی آخون&#= 1583;های غیر الهی را ب&#= 1575;ز برهمن میگوی= 06;د، چون فریب خور= 583;گان روح چنین آخو= 606;د ها را الهی تص&#= 1608;ر میکنند. و کلم&#= 1607; فارسی آخوند همان ( أخوند) ن= اخوانده و قراءت قرٌه &#= 1711;یری سلوکی نکرده = 608; یا تلاوت (تلو &= #1575;لاخری) و بدنبال هم از مراتب تجلٌیات اله= 40; نوع بشری را ندار= 606;د. که محمد آنان &#= 1585;ا ابلیس در لبا= 587; و تلبیس ریکاری میگوید. و شرط &= #1593;ارف بودن انسان الهی نداشتن خود بینی است. و با کمالات الهی شایسته = 607;مچنان خود را در جهل و بی خبری از عوالم بالات= 85; و الهی، و از آینده های خود، در انوا= 593; فوق بشری بهشتی میدانند، که = 606;وع بشری جهنٌم خواهد بود. سا&#= 1604;کان با تجرید نفس و تخلیه و تحلیه ژنتیک = 585;وحی خود، از آثار و صفات حیوان= 740; تولدات بشری پیشین، آنگا= 07; با تحلیه بصفات الهی بتقلید از پی= 585; کامل، باحوالی در تجلٌیات میرسند، که هیچگونه خبر= 40; از آنها قبل ا&#= 1586; سلوک الهی ند= 575;شته اند. و یا داشت&= #1607; در ذات ژنتیک روحی خود، تثبیت و ملکه &#= 1608; سایبرنیتیک نکرده اند. پس &= #1576;ا ترک( وقایع ما&#= 1583;ی) به (حقایق ملک&#= 1608;تی) سمبولیک در رؤیاها میرس= 06;د. که برای دیگران گفتن = 570;نها سودی ندارد ت= 575; باور کنند، مگر خود برون= 583; و بحقیقت اله= 740; و احوال انوا= 593; فوق بشری آینده های خو= 583; برسند. که اگر شهود مراتب ا= 604;هی نکنند، بالعکس و ندانسته در حال عقب روی، و دوچار کارماهای انواع پیشین در نسخ و مسخ و حتی فسخ و رسخ و وسخ چون چرک میروند. که می&#= 1604;یون ها سال طول خو&#= 1575;هد کشید، تا با ت&#= 1593;لیم بروش طبیعی تجربه شخصی (انعکاسی شرط= 740;) از نردبان انواع بنوع ب= 588;ری برسند، تا دو= 576;اره و حتی صد باره، (لاجرم ) فرمان الهی ک= 606; فیکون برای نوع بشری را ، با شهود آخر ن&#= 1608;ر قائم و کسب کم&#= 1575;ل و عقل ایدآل و حقیقت جوی نو= 593; بشری را پیدا کنند. که شایس&#= 1578;ه حضور در کلاس درس رهبران و ومعلمان اله= 40; نوع فوق بشری هفت &#= 1607;زار سال بعد گردند. به این شرط که در نوع &= #1576;شری خود شاهدان ق= 575;ئم و عرش رحمان بوده اند. پس ا&= #1740;دآل با دگرگونی ذ= 575;ت خود، در مراح= 604; بی نهایت برت= 585; که هر یک از مو&= #1580;ودیٌت های الهی و انواع فوق بشری فرشته گونه میگوئی= 05; دست بدهد. <o:p></o:p> در مکا= ;تب هندی واقعیٌ= 78; را اصل مهمٌی در( عالم صغیر یا آتمانی) میگویند. ولی &#= 1581;قیقت را در( عالم کبیر الهی و ملکوتی) میگو= 740;ند. یعنی انسان س= 575;لک در شهود تجلٌیات اله= 40; و عروج روح در ه&#= 1601;ت سطح از عوالم &#= 1575;لهی و جبروت ها، میتواند درک = 605;عنی حقیقت را بنم= 575;ید . برای کامل نوع بشری (ربٌ &= #1593;ظیم قائم) روح الق&#= 1583;س، مجموعه کامل = 608; ایدآل صفات ا= 604;هی میسٌر برای ن= 608;ع بشری است . و بر= ای( ربٌ اعلای رحمان)، ایدآ= 604; های بالاتر و &#= 1576;الاتر میسٌر است. و بی نهایت مراتب بالات= 85; تا خداوند الله أهورمزدا در لاهوت( مکان لا مکان) خداوند الله = 571;هو میباشد. الله و أهو یعنی ای&#= 1606; اله ومقدٌس الهی هست، ول= 740; هنوز خداوند (هو یا او) بیرو= ن از هستی ها نمی باشد. و عث&= #1605;ان عربی شده أتم= 575;ن بمعنی انسان = 605;اده گرای غیر سال= 705; و غیر شاهد تجلٌیات است . یا همان لفظ برهمن و ابراهیم هوم = 705;رده و( اُمٌی) است. د= ;ر مکاتب هندی م= 705;تب (چارواکا) واق&#= 1593;ا مادی در تفکٌ= 585; هستند، که پی= 585;و لذٌت جستن جسمی و جنسی و وهمی ذهنی میباشند. که ا&#= 1593;تقادی بوجود آمدن م= 580;دد بجهان، و تکر= 575;رهای در وجود های نوع بهتر فوق &#= 1576;شری، و یا تکرار تو&#= 1604;دات دون بشری حقی= 585; تر مسخ و فسخ را ندارند. ولی مکاتب سلوکی هندی چون آئین( نیایا و سانگ= 607; یا) ضمن اعتقا&#= 1583; بحقیقت ها، باز واقعیٌت های مادی را ق&#= 1576;ول دارند. که هما&#= 1606; ادراک عقل حیوانی نوع ب= 588;ری است. کارما و ت&= #1705;رار تولدات بقول امام صادق( اکوار و ادوار) همان ت&#= 1705;رار در کارماها ا= 587;ت . هر ژنتیک روح&= #1740; نمی تواند لح= 592;ه ای بدون قرار &#= 1711;رفتن در یک تن نوعی مادی بوده با= 588;د. چه تن بهتر یا &= #1578;ن بدتر، و تنها &#= 1575;ستثنا در هستی روح کاملان الهی در هر یک از ول&= #1575;یت ها است. که بقو&= #1604; محمد هفت هزا= 585; سالی در عرش ر&#= 1581;مان، و یا در ولایتهای قب= 04;ی روح شاهد نور تجلی آخر در عرش ربٌ بالاتر نادی= 83;ه خود، بهشت سو= 605; انتظار عرشی = 585;ا دارند. منتظران عرش = 585;حمان در نوع فوق بش&#= 1585;ی و یا منتطران عرشهای قبلی = 605;رتضوی ومصطفوی، فص= 04; بهتر نوع بشری، انتظار آیند= 07; هست، که کلاس آن نوع تأسیس گردد. و معلٌمین فوق = 576;شری متولدین فوق = 576;شری فراهم گردند. و شاید بگفته ای هم اکنون این کلاسهای = 601;وق بشری در کرات &#= 1570;سمانی کهکشان بر قرار بوده با= 588;ند. و یا تعلیمات خاص برای تول= 583; نوع فوق بشری بگیرند. که در نوع بشری تکمیل آنها ن= 705;رده بودند. و هرکس &= #1583;ر شرط کافی از ن&#= 1592;ر الهی که بکما= 604; نهائی خود میرسد. در حقیقت روح مانند دیگر امور الهی زمان ومکان و شرایط مادی ندارد. پس هفت &= #1607;زار سال انتظار الهی بهشت سو= 605; عرش رحمان، چون خواب معم= 608;لی انسان لحظه ا= 740; بیشتر نیست. و در حدٌ أقل زم&#= 1575;ن حدٌ أکثر جریانات در صحنه خواب دس= 578; میدهد. گوئی در خواب ( جهش مکانی) هست، یا زمان و (جهش زمانی) هست. که = انسان در خواب درک م&#= 1705;ان و زمان ندارد. و رؤیاها گوئ= 740; با جهش تغییر مکان یا تعقی= 576; زمان میکنند. از هر واژه ای &= #1705;ه بخواهیم وار= 83; حقیقت و مفهو= 605; آن بشویم، ناخواسته از تمام سطوح حقایق الهی م= 740;سٌر خود باید عبو= 585; تکاملی کنیم. که با تعلیم یکایک حروف و &#= 1578;علیم یکایک کلمات میتوان بمفا= 07;یم عبارات و جملات چیزی دانست. شاید آنچه برخی بخ= 608;اهند همان را که می&#= 1582;واند و میشنود فهم= 740;ده باشد. که هرکس &= #1576;رای خود فهم و برداشتی ذهن= 40; دارد. که دو نفر نیز یکسا= 606; درک یک مفهوم را ندارند، و &#= 1607;ر کس خودش را می فهمند ونه کلام گوینده = 740;ا نویسنده ای ر= 575; .<o:p></o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <o:p> </o:p> <a name=3DM213>M213</span= ></a> </spa= n>= <o:p></o:p> نفس یا روح حیوانی -</= b>= حقیقت موجودیٌت هر = 605;وجودی بخصوص انسان= 48; روح نوع بشری او میباشد. که &= #1578;ن و حتی ذهن او، وسائل مطیع ا= 585;اده های روانی و مخزن عقده ها= 740; و نیز جای خال&#= 1740; کمبودهای صف= 75;ت بهتر لازم بر= 575;ی شخص میباشد. انسان همان ر= 575; میکند و میگو= 740;د و آرزو دارد، &#= 1705;ه عقده های روانی او میخ= 608;اهند. گوئی عقده ها و کمپلکس ها ب&#= 1740;ماری های روانی هستند، که طا= 604;ب نیازهای بیم= 75;رگونه در تن و ذهن صاحب بی اراه خود میباشند. &#= 1605;عمولا خواست بیمار = 608; عقل حقیر تر، &#= 1576;اعث بیماری شدید تر و حقارت نو&#= 1593;ی و سطح صورتها= 740; نوعی نسخ و مسخ پس از مرگ&#= 1548; و حتی از هم اکنون میگرد= 83;. این روح انسا= 606;ی نتیجه تکاملات تاریخی و تولّدات فصو= 04; نوع بشری فراوان پیشی= 06; میباشد. که کر&#= 1575;مات بالفعل الهی = 576;یشتری یافته، که تو= 575;نسته در این تولد نیکوی نوع بش= 585;ی متولد گردد، وامکانات کا= 01;ی داشته باشد. ولی برخی بجا= 740; کاربرد کرامات بالفعل شایسته روح ب= 588;ری، که موهبت های الهی و أمانت &#= 1575;و برای انسان میباشد، آنه= 75; را سوخت لذٌت حقیر شکم و اط&#= 1585;اف شکم میکند. پس نمیتواند کرامات بالقوٌه ژنت= 40;ک روح بشری خود را تحقٌق و با&#= 1604;فعل نماید. که سخت &= #1605;ورد نیاز تولد نو= 593; فوق بشری آینده ،و یا ح&#= 1583;ٌ أقل برای تول= 583; در فصل نوع بش&#= 1585;ی بهتری پس از مرگ گردد. پس تکرار گذشته های نوعی درآ= 740;نده های بدتری را &#= 1576;اید آغاز کند. که ه&= #1605;ان کارما و گارم= 607; و جرم ومجرم شدن الهی در ج&#= 1607;نٌم دوزخ نسخ و مسخ حیوانی مجدد در جهان است. که با کم ب= ود کرامات بالف= 93;ل میماند که بی= 705; صورت نوع حیو= 575;نی مسخ ، چه رسد ک&= #1607; به انواع حقی= 585; تر نباتی و جمادی درآمد= 07; باشد. که سالک در پی&#= 1605;ان سلوکی با پیر کامل حسینی بمعرفی خداو= 06;د، یگانه خواست= 07; الهی را انجا= 605; بدهد و تحقٌق بدهد، که مور= 583; نیاز زندگی بهتر بعدی در جهان است. و الاٌ تولد حق= 740;رتر بعدی را حتما &#= 1582;واهد داشت. و سالک در پیمان سلوکی خود، ه= 585; کرامات و امت= 740;ازات بالفعل حیوانی، و تم= 575;م امتیازات الهی فصول نو= 593; بشری گذشته خود را صرف تحقٌق و بالف= 593;ل کردن کرامات = 576;القوٌه خویش میکند. که به مراتب شهود تجلٌیا= 78; الهی در تخلی= 607; و تحلیه برسد. که تجلیه های هفتگانه میسٌر نوع بش= 585;ی در پیش هست. که = در هر ولایت سلوکی ششگان= 07; نوع بشری، پس از تجدید شهودهای تول= 83;ات پیشین، بیک شهود برتر می= 585;سد. که در ولایت محمدی ششم و همان تصوٌف ایرانی، بشهود ششم نو= 585; قائم ایدآل ک= 605;ال میسٌر نوع بش= 585;ی، و شهود هفتم ع&#= 1585;ش ربٌ رحمان میرسند، که پ= 740;امبری چند سالک احتمالی خود مینمایند. آنگاه در مرگ &#= 1602;بل از مرگ ارادی= 548; سالک برای شهود نور قائم، جان بش= 585;ی را رها کرده، بجانان الهی شهود قائم میرسد. که اگر( بِدای الهی) و مَشیٌت ویژه او در روح اله&#= 1740; شده او بوده باشد، مفید هدایت سلوکی = 583;یگران می باشد. و با ش= هود هفتم عرش رحمان بخلق د= 585; تولد دوم اله= 740; خود برای چند &#= 1587;الک خویش باز میگ= 585;دد. که از خواب مر&#= 1711; ارادی بیدار = 605;یگردد . و پس از مرگ طب= ;یعی هفت هزار سال بعد، در نوع ف&#= 1608;ق بشری عصر ولا= 740;ت هفتم مهدی موعود محمد ی= 575; سوشیانت سوم زردشت، با هزاران برابرعقل و ک= 585;امات بالفعل و بالقوٌه نوع = 576;شری متولد شده، ک= 607; گوئی از فرشتکان خدا = 607;ستند. و شاید باز بش&#= 1607;ود هفتم نور رحمان و شهود هشتم عرش ربٌ برتر از رحما= 606; برسند، و از چهار صد هزار سال بهشت سوم انتظار در عر= 588; ربٌ بالاتر ا= 587;تفاده کنند. و با میل&= #1740;ونها برابر عقل نو= 593; بشری را داشت= 607; باشند. و چون ب&= #1575; مراتب برتر عقل برتر، چو= 606; مراتب الهی کهکشان را جولان خواهن= 83; داد. نوع فوق بشری از ۵۵ قرن دیگ&#= 1585; در جهان کره زمین پیدا می= 588;ود، که مهدی موعو= 583; محمد و زردشت= 548; آخرین کامل و= 604;ایت محمدی، بجای = 588;هود نور قائم بنو= 585; رحمان میرسد= 48; و خود تجسٌم انسانی روح القدس در جها= 606; میگردد. که در حکم (مهدی آخر &= #1575;لزمان) نوع بشری و اعتبار نهائ= 40; ولایت محمدی میباش= 83;. که ولایت هفت= 605; برتر را تأسی= 587; میکند. و روح م&= #1581;مد و هر کامل محم&#= 1583;ی شاهد قائم در تولد نوع فوق &#= 1576;شری آینده خود، د= 585; تسلیم و سرسپردگی تعلیمات ولایت هفتم مهدوی خواهن= 83; بود. که شاید به نور رحمان و ع&#= 1585;ش ربٌ برتر از رحمان نیز بر= 587;ند. والاٌ دوچار = 705;ارماها و تکرار گذشت= 607; های نوعی در جهان میگردن= 83;. تا دوباره وح= 578;ی صد باره خود را بنوع بشری و ولایتهای ش= 588;گانه و نور قائم شه&#= 1608;د واجب الهی برسانند. که د&#= 1585; نوع فوق بشری &#= 1583;ر ولایت مهدوی = 578;وفیق شهود نور رحمان را پید= 575; کنند که هدف خ&#= 1583;اوند از آفرینش تمام موجودا= 78; و مراتب هستی میباشد.<o:p></o:p> عرفا برای نفس یا م&#= 1585;اتب روح انسان چهار طبقه گفته اند. ( نفس کلٌ) که متعلٌق بربٌ = 575;لنوع بشری قائم اس= 578;، که در جبروت ن&#= 1582;ستین بالاتر از ملکوت أرواح = 576;دون تن و ناسوت ما&#= 1583;ی جهان = 5;حسوس است و از جهان (ماسوت ) ماده س= نگین مرکز کهکشان = 605;یباشد. و هر ربٌ النو&#= 1593;ی نیز ایدآل کم= 575;ل میسٌر برای ا= 601;راد آن نوع میباشد. و هر ربٌ النوع با= 604;اتر در یک جبروت ب&#= 1575;لاتر میباشد. شهودهای مقدماتی قبل از شهود قائم در ولایتهای قب= 04; از محمد نیز ن&#= 1601;س کلٌ افراد فص= 604; نوع بشری خودمیباشند. که برای ن= ;وع بشری حد ٌأکث= 585; شهود قائم جبرئیل یا رو= 581; القدس است که &#= 1606;فس کلٌ نوع بشری میباشد. و گاهی آنرا (نفس واحد ) میگویند که گ= 608;ئی اتٌحاد و یگانه شدن تمام افراد د= 585; فردی نوعی باشد. و شاهدان هر ت= 580;لٌی الهی، یکسان = 576;ا شهود آخر خود معراج روان دارند. و قطره ای در دریای ر&#= 1576;ٌ النوع= خود پس از مرگ میر&#= 1608;ند. که هم هستند و هم استقلال وجودی ندارد. و در یک وحدت وجودی میباش= ند. مگر برای تول= 583; مجدد بهتر در جهان، در نوع &#= 1601;وق بشری. نفس طبقه دوم را ا&#= 1585;واح عرفا = میگویند، و طبقه دیگر را نفس امٌار= 607; میدانند. و بخاطر عقده های روانی فساد و کمبود در محتوای ضروری روان مقبول الهی میگوین= 83;. و در روان شناسی آنرا اگو ego مینامند. که در عرفان و تصوٌ= 601; ایرانی آنرا = 606;فس لوٌامه، ملامت کننده خویشتن است ک= 607; در انسان سال= 705; میباشد.<o:p></o:p> سالکا= ن ولایت ها با ک&#= 1605;الات نسبی خود درع= 602;ل و سلامتی روا= 606; پاکسازی شده = 606;سبی، در تخلیه و تحلیه سلوکی نفس امٌاره خود ر= 575; ملامت و سرزن= 588; میکنند. که رو&#= 1575;ن حیوانی بشری مملو از معای= 576; و عقده های روانی است. و زندگی نوع بشری نیز باعث پیدایش این عقده ها بوده است. که روان و عقل انسان= بسوی مفاسد و حقارتهای در صفات جنسی و جسمی و اوهام &#= 1584;هنی مقام ژنتیک، = 588;خص را بحقار= ت های نوعی میب= 585;د . نفس لَوٌامه سالک، عاقبت با اصلاح نسب= 740; خود در کسب شهود نهائی قائم، تبدیل= به نفس مطمئنٌه میشود. و حتی ش&= #1575;هدان شهودهای اله= 40; میسٌر خود، این اطمینان را ب= 585;ای آینده بهتر نوعی وبهشتی خود دارند. و اگر سالک بشهود عرشی خود در هر شش ولایت الهی ر= 587;یدند، دارا&= #1740; نفس مُلهمه شده و دارای روان شایسته = 575;رتباط عقلی با مرات= 576; عرشی الهی نا مشهود خود میرسن= د. که از سطح بال&#= 1575;تر عرشی خود اله= 575;م دارد. و موجود&#= 1740;ٌت و الوهیٌت در سطح و طرز تفکٌر و أندیش= ه، بیانات عقلی حکیمانه و رف= 578;ارهای متمدٌنانه و = 705;ردارهای خدا گونه دارند. چون همه را موجودات از خدا= ; و در اراده او می دانند. زیر&#= 1575; آنان نیز روح الهی دارند. و همچنان مشغو= 04; تعالی از نرد= 576;ان انوا&= #1593; هستند. تا از مراتب تحت جم= 575;دی و جمادی و انواع نباتی = 608; حیوانی به فراوان فصول = 606;وع بشری برسند، که سراسر بصورت معجزات الهی = 605;یشوند. پس همه موجود= 575;ت فرشتگان با غرایز و عقل های الهی و نوعی خود میباشند،که = 75;کثرا قدر خود را نم&#= 1740; دانند. پس اینک در نوع بشری ادامه سلوک ا= ;لهی را نمیدهند. تا به سطح الوهیٌت ربٌ = 575;لنوع قائم روح الق= 583;س برسند. آنگاه پس از هفت هزار سال بهشت سوم &#= 1575;نتظاردر عرش رحمان، تولد در نوع ف&#= 1608;ق بشری و در عصر ولایت هفتم مهدوی مییابند، و بکمال شهودی نور رحمان و عرش ربٌ برتر از رحمان برس= 606;د. و از هزاران برابر= عقل بشری، بمیلی= 08;نها برابر عقل بش= 585;ی خواهند رسید. که در ولایت م&#= 1607;دوی تجدید شهوده= 75;ی ششگان= ه نوع بشری را م&#= 1740;نمایند، تا بنور رحما= 606; برسند. این مر&#= 1575;تب شهودی بهشت های الهی و وعده های خداوند برای تکامل یافتگان در ژنتیک روحی میباشد. که با عقل عظیم خود &#= 1586;ندگی بهشتی و الهی تر را در جهان خواهند داشت. چه در کره زمین یا در کر&#= 1575;ت دیگر کهکشانها . نفس مطمئنٌه<o:p= ></o:p> = که انس= ;ان شاهد تجلٌیا= 78; الهی را با اع&#= 1578;ماد بوعده های الهی و شهودی و گفته های پی&#= 1585; الهی خود دار= 606;د، <o:p></o:p> = که بدان رسیدند. &#= 1608; آرامش خیال برای پس از مرگ از محاسب= 607; الهی و احتما= 604; هر قهقرای نوعی دارند= .<o:p></o:p> = گرچه در فصول نوع فوق بشری، خو= 583; را از مقدار کمٌی و کیفی درجه پاکساز= 40; کنونی روانی <sp= an style=3D'mso-spacerun:yes'> در فصول<o:p></o:p> = متفاوت نوع فوق بشری &#= 1605;تولد میشوند، که عقل مناسب آن &#= 1601;صل نوعی و آن بخت به شهوده= ای بالاتر تا<o:p></o:p>= = عرش ربٌ برتر از ر&#= 1581;مان خواهند رسید.<o:= p></o:p> گاهی نفس کلٌ را( قطب فعٌال) الهی یا (عقل ک&= #1604;ٌ) میگویند، که اداره کننده عقل پیر کامل حسینی سالک و &#= 1575;لهام دهنده عقل الهی هر کامل الهی ولایته= 75; میباشد. و تا وقتی که ز&= #1606;ده میباشند، ال= 07;ام و وحی و دریافت ذهنی = 608; افکار جدید بالاتر پبدا میکنند. عرفا &#= 1711;اهی از( نفوس آسمانی) میگویند. که ه&#= 1605;ان سطوح شهودی ت= 580;لٌیات الهی بالاتر میباشند که ه= 585; سطحی عقل و احوال الهی ویژه خود را د&#= 1575;رد. و نه سطوح پائین تر درک آن میکنند، و نه سطوح بالا= 578;ر بآن درجه از احوال الهی خود اکتفا میکنند، تا ب= 588;هود بالاتر میکوشند برسند. و کیفیٌت روان هر کس، مقام و سطح عقل الهی &#= 1588;ده خود را دارد. که می خواهند &#= 1576;جانان الهی بالاتر شهودی و عقلی &#= 1608; احوالی در رؤیا و در بید&#= 1575;ری برسند. هر روحی فردی ان= 587;انی، و حتی هر أتم و گیاه وحیوان= 40; در کنترل و تدبیر یک روح &#= 1575;لهی مدبٌر و ادار= 607; کننده آن روح فردی میباشد. &#= 1711;وئی جریانات تکاملی در وجود مادی و ذهنی و روانی انسان و هر مو&#= 1580;ودی، عملا با مدبٌ= 585;ان الهی است. و انسانها روا= 06; دارند و ژنتی= 705; روحی آنان نیز، که این همانی مقام الهی شهود آخ= 585; خود را یافته &#= 1575;ست. که این ژنتیک ماهیٌت اصلی آن موجود میب= 575;شد. که باید الهی تر و ترقٌی سل&#= 1608;کی کند. والاٌ بم&#= 1608;جودی حقیر نسخ و مسخ و حتی رسخ و وسخ پس از مرگ دوچار می= 711;ردد. که تکرار گذشته ها را در آینده های &#= 1606;وعی بنماید. آنگا= 607; با رنج و عذاب &= #1608; سختی زندگی های نوعی کم عقلی در جهان رنج ها برده تا دوباره و حتی صد باره، &#= 1588;ایستگی های نوعی و تولد در فصول نوع بشری و در هر شش ولایت س&#= 1604;وکی پیدا کند، که بنور قائم ای= 583;آل کمال نوع بشر= 740; و شرط لازم بر&#= 1575;ی تولد هفت هزا= 585; سال بعد در نوع فوق بشری پیدا کند. که تنها در سلوک &#= 1575;لهی و داشتن پیر کامل حسینی ر= 607; رفته و معلٌم و ربٌ مربٌی الهی به معرف= 740; خداوند، میتوان تخلی= 07; و تحلیه مطلوب = 575;لهی در روان خود کند، تا به تجلیه های هف= 578; گانه میسٌر نوع بشری رسید. میتوان &#= 1606;فوس الهی مدبٌر ارواح کاملا= 06; الهی را همان &#= 1585;وح الهی آینده و &#= 1578;ولد نوع فوق بشری سالک شاهد هر شهود دانست. زیرا روح بشر= 740; این همانی رو= 581; الهی شهودی خود را یافته &#= 1575;ست. که تنها بایدآل چنان مقام روحی در نوع بشری رسیده که تول= 583; نوع فوق بشری و در هر یک از ف= صول نوع فوق بشری بیشتر کرد. تا &= #1670;قدر پاکسازی روا= 06; در سلوکد را عمی= 602;ا و صادقانه و عاشقانه تر کرده باشد. که &= #1581;تی شاهدان شهود = 593;رش رحمان، همچنان با یک= 583;یگر فراوان تفاو= 78; در درجه پاکی روان بشری دارند. پس تن و ذهن و روان و روح الهی ( بعد = چهارم) متفاوت در نو= 593; فوق بشری خواهند داشت. که فصول نوع فوق بشری میگوئیم. در عقل و زیبائی صورت و سیرت و دیگر امکانا= 78; حیاتی، در تن و ذهن و روان و روح الهی آنان، ک= 607; هر یک چون فرش&#= 1578;گان خدا با هزارا= 606; برابر عقل نو= 593; بشری خواهند = 576;ود. که اگر بنور ربٌ رحمان و ع&#= 1585;ش ربٌ برتر از ر&#= 1581;مان رسیدند، از م= 740;لیونها برابر عقل بشری توان اد= 585;اکی و چهار صد هزار سال بهش= 578; سوم انتظار ع= 585;شی خواهند داشت. که باز در نوع &= #1576;الاتری متولد گردند که به آنچه در &= #1608;هم انسان نیز نمیرسد، آنا= 06; خواهند رسید= 48; که خود نیز از مراتب الهی هستند. و بدرجه ای از خود خدائی و ا&#= 1604;وهیٌت و تقدٌس و پاک&#= 1740; ذات یا ژنتیک &#= 1585;وحی اصل الهی و ازلی خود میرسند.<o:p></o:p> انسان متولد کنونی با روح بشری، که با همان جا&#= 1606; حیوانی نوع ب= 588;ری متولد میگرد= 83; ، که روان شنا&#= 1587;ان علمی آنرا اس= 662;ریت یا سول Sprit Soul و یا (نفس مؤنٌث) زنانه میگویند. که د&#= 1585; شهود سوم فاطمی محمد و شیوای بودا ی= 575; دغدوی زردشت = 608; مریم مسیح و زینب کبرا، مادر الهی نو= 593; فوق بشری، عم= 604;ا این مقام اله= 740; عاطفی مقدما= 78; روحی یک سالک را اداره میکند. و غیر سالکان از دا= 583;ه های الهی خود در هر تولد اس&#= 1578;فاده میکنند. اسپر= 740;ت برترین مقام تکاملی هر موجود میباش= 83; که در ولایت محم= 583;ی روح رسیده بشهود ششم قا= 574;م، و کسب این همانی مقام ا= 604;هی روح القدس را &#= 1740;افته باشد. که برای چند سالک خود همان مقام ال= 607;ی در گفتار و کردار و برای سالکان خود د= 575;رند. و بقول فردوس= 740; چه فرمان یزدان چه فرمان شاه. ( ناخودآگاه) تعبیر دیگری در روان شناس= 740; است. و آنچه ان&= #1587;ان در حافظه خود &#= 1607;میشه آماده دارد ( خود آگاه) میگویند. که ذ&#= 1585;ّه در برابر انبوه از احت= 605;الات عقلی اولیای الهی میباشد. </= span>= <o:p></o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM229>M229</a> <o:p></o:p> روح - = = روح قسمت حیاتی و مهمترین أصل موجودیٌت انسان روح یا &#= 1585;وان او هست ، و پس از ذهن و تن انسان روح یا روان اصالت و اهمیٌت حیات= 40; دارد . که اورا موجودیٌتی س= 07; بُعدی مینماید. که ح&#= 1740;وانات دیگر دو بُعدی، و گیاهان یک بُعدی یعنی ا= 586; نظر علوم ماد= 740; میباشند. ولی &#= 1606;ام عقل و صفات بی&#= 1588;تر الهی تحت عنو= 575;ن روح میآید. که &= #1583;ر غیر سالکان نام (روح حیوا&#= 1606;ی بشری) و در سالکان بنام = 585;وان و ناخود آگاه است. که در کاملان رسید= 07; بنور شهودی آخر شش= 605; نوع بشری قائ= 605; شاهد نیز( روح القدس) دارد.، شاهد این نور تجلّی ششم رب= 612; النوع قائم روح القدس یا روح الأمین ، آخرین شود میسٌر برای ن= 608;ع بشری در جبرو= 578; نخستین میباشد. وشاه= 583; سالک نیز مقدٌس و این همانی مقام ا= 604;هی ربٌ النوع بش= 585;ی را پیدا میکند. تا هفت &= #1607;زار سال بعد با ول&#= 1575;یت هفتم مهدوی، که بنور ربٌ ب&#= 1575;لاتر رحمان، و شای= 583; عرش ربٌ برتر &#= 1575;ز رحمان نیز بتوانند برسند. که با موجودیت چهاربُعدی و هزاران براب= 85; عقل بشری، برای کسب شایستگی موج= 08;دیٌت پنج بُعدی و میلیونها بر= 75;بر عقل بشری در نوع بالاتر ا= 586; نوع فوق بشری &#= 1582;واهند رسید. که تا أبد بی انتها &#= 1575;ین تجلٍیات اله= 40; و عقلهای عظی= 605; تر و صفات اله&#= 1740; بالاتر غیر قابل تصوٌر ما، در پیش روی تمام ارو= 575;ح انسانی و حیو= 575;نی و گیاهی و حتی &= #1585;وح هر أتم و مادون أتم می= 576;اشد، تا همگی بخداوند الل= 07; و کمال مطلق ول= 608; بفرض محال رس= 740;د . و در هر مرحله اگر یک روح نخواهد بسطح = 588;هودی برتر و تولد ب&#= 1607;شتی و نوعی بهتر، پس کرامات بالفعل و امانت الهی خود را تلف نموده، بسرک= 88;ی پرداخته، و خیلی از مقام= 575;ت نوعی قبلی را از دست میدهد. که کارماها و تکرار گذشته ها در آینده های پرعذلب ز= 606;دگی های آینده را &#= 1576;ا کمبودهای حی= 75;تی و عقلی خواهد &#= 1711;ذراند. که باز بنوع ب&#= 1588;ری و همین شهوده= 575;ی ششگانه هر شش ولایت الهی برسد، که هفت &#= 1607;زار سال بعد تولد &#= 1601;رشته گونه نوع فوق بشری، با هزاران براب= 85; عقل نوع بشری تولّد بیابد. &#= 1608; پس از شهود قائم در ولای= 578; سلوکی محمدی= 48; روان انسان کامل و= 604;ایت ششم ، بجای نا&#= 1605; جان حیوانی و روان و یا ناخ&#= 1608;دآگاه و اسامی دیگر= 548; نام روح القد= 587; و مقدٌس الهی &#= 1583;ارد، که در مورد غی&#= 1585; سالکان و غیر شاهدان نور ق= 575;ئم، عنوان روح ال= 607;ی برای جان بشر= 740; و حیوانی آنا= 606; درست نیست.<o:p></o:p></span= > روح و روان را میتو= 575;ن از آغاز أزلی و صدور از دریای روح ال= 571;رواح خداوند الله= 48; که از نردبان &#= 1575;نواع تحت جمادی و جمادی و گیاه= 740; و حیوانی، و فراوان فصول = 606;وع بشری، اینک چ= 608;ن ما و خواننده گرامی در مرحله روان بشری، تنها ب= 575; سلوک الهی هر شش ولایت اله= 740;، میتوان بنور قائم رسید که &#= 1606;ام روح را بیابد. ولی برای همه &#= 1575;دوار نوعی گذشته ت= 575; کنون نام ( ژنتیک روحی) م&#= 1740;گوئیم. که مانند ژنت= 740;ک جسمانی، مدا= 05; با هر تولد نوعی &#= 1576;الاتر روحانی تر شده، و ژنتیک با امکانات ب= 575;لفعل و کرامات بال= 602;وّه بیشتری میگر= 83;د. ژنتیک روحی همیشه زنده و باعت زنده بو= 583;ن تن میباشد. که &= #1585;وح در آن موقٌتا مستقر میباش= 83;. ولی با مرگ و خروج ژنتیک ر= 608;حی از تن، آنگاه &#= 1605;وجود زنده مُرده است. و تمام ذر&= #1612;ات أتمی تن و واحدهای ناد= 40;ده سازنده ذهن و دیگر صفات ای= 606; موجود متلاش= 40; شده و متعفٌن میگ= 585;دد، که زیر خاک میرود . ژنتیک &= #1585;وحی در أزل بی ابت&#= 1583;ا در زمان، که ش&#= 1576;نمی هرچه کوچکتر = 575;ز دریای بیکرا= 06; روح الأرواح الل= 07; أهورمزدا جدا شده گه نخستین نفخه الهی در أزل بوده ومتوال= 40;ا تولدات نوعی تحت جمادی و ج&#= 1605;ادی وگیاهی وحیوانی عاق= 76;ت بنوع بشری و ف&#= 1608;ق بشری نا محدو= 583; خواهد رسید، = 578;ا بصورت قطره ا= 740; در أبدیت مطل= 602; و نامحدود آینده، بصور= 78; قطره کاملی بدریا= 40; الهی الله با= 586; گردد . که بازگ&= #1588;ت بخدا بهمین معنی میباشد. یک ژنتیک روح= 740; هر بار با هر ت&= #1608;لد و کسب شهود تج&#= 1604;ٌی الهی، بیک در= 580;ه عقل الهی بال= 575;تر میرسد. و هزاران صفات = 575;لهی دیگر، در هر نوعی که هست، &#= 1576;اید ترک صفات نوع &#= 1705;نونی کرد، و با تخلیه و تزکی= 607; نفس و روان حی&#= 1608;انی و آلوده بعقد= 607; ها و عقیده ها &= #1605;یگوئیم. تا با تحلیه ب&#= 1589;فات نیکوی الهی پیر کامل بمع= 585;فی خداوند، بمراتب هفتگ= 75;نه تجلٌیات شهو= 83;ی میسٌر نوع بش= 585;ی برسیم، تا شا= 740;سته تولد در نوع ف&#= 1608;ق بشری گردید. و از سه بُعدی م&#= 1608;جودیٌت حیوانی بشری = 548; بموجودیٌت چ= 07;ار بُعدی، چون ف= 585;شتگان الهی درآمد. که تمام کهکش= 575;ن را جولان خوا= 607;ند داد. و میلیونها بر= 75;بر عقل نوع بشری= 548; با شهود برتر &#= 1606;ور رحمان بولای= 78; هفتم مهدوی امکان کسب خواهد بود. هر کس در هر شهود تجلّ= 740; بالاتر، تحت = 593;نوان کلٌی عقل، مجموعه ای از &#= 1575;مکانات حیاتی و الهی &#= 1578;ازه ای مییابد. که &= #1576;رخی از آنها را بنام هوش و قدرت تفکٌر و حافظه و امکا= 606; صبوری و عشق و&#= 1585;زی و چند صد صفت ا&= #1604;هی دیگر، موجود = 583;ر کاملان الهی = 585;ا أکنون بنسبت= 40; خواهند داشت . انسان بشری د= 585; تولد کنونی امکانات بال= 01;عل داده های اله= 740; در تن و ذهن و روان خود را در سالهای زن= 583;گی، باید مصرف تح= 602;ٌق کرامات بالق= 08;ٌه خود را نموده= 548; آنها را کرام= 575;ت بالفعل کرده= 48; که سخت مورد نیا= 586; تولد بهتر بع= 583;ی بجهان است. زی&#= 1585;ا یک روح همیشه &#= 1583;ر( تن و صورتهای &#= 1606;وعی) میباشد. در تن نوعی بهتر تکاملی و بهش= 578; نوعی بهتر میتوان یافت . و یا بدون تکامل روح حیوانی حقیر تر گردیده و در نسخ و مسخ د&= #1585; کارماهای جه= 06;ٌمی جهانوم به جهان تولد ها= 740; مکرر مییابد. ولی انسان سا= 604;ک است که موفق بکسب امکانا= 78; بالفعل بیشتر میگرد= 83;، بموازات آن نیز عقل بیشت= 585; و امکانات حی= 575;تی و الهی بیشتر &#= 1662;یدا میکند. و غیر سالکان بخصو= 89; قشری های مذهبی، ک= 607; کرامات بالف= 93;ل خود را اسراف &#= 1606;موده و شرک میورزند، در وقت مرگ امکانات لاز= 05; تولد در نطفه یک مو&#= 1580;ود بهتر را ندار= 583;. پس در نطفه حی&#= 1608;ان و گیاهی حقیر= 740; در نسخ و مسخ و فسخ و حتی رسخ &= #1608; وسخ می رود، تا تکرار گذش= 578;ه های دردناک نوعی را طی کن&#= 1583;. تا بتدریج عق= 604; بیشتر چون حی= 608;انات در تکامل طبی= 593;ی، بشکل انعکاس = 588;رطی، خود را دوبار= 607; و حتی صد باره &= #1576;نوع بشری و همین م&#= 1585;اتب شهودی، تا رو= 581; القدس و روح ا&#= 1604;هی شده برسانند. که شایسته تو= 604;د هفت هزار سال بعد در نوع فو&#= 1602; بشری شوند. و هفت هزار سال &#= 1583;ر عرش رحمان، بهشت سوم انت= 592;ار نا شناخته ما خواهند داشت. تا کلاس تربی= 578; بیشتر قوق بشری برای او &#= 1583;ر جهان پیدا شو= 583;. که پس از کشف ش&= #1607;ود نور رحمان بو= 587;یله مهدی موعود محمد و سوشیانس سوم = 586;ردشت و فارقلیط دو= 605; مسیح خواهد بود . انسان بشری با کسب ر&#= 1608;ح الهی روح القدس، شهود ششم قائم، از &#= 1575;نسان سه بُعدی به ا&#= 1606;سان چهار بُعدی فرشته گونه هفت هزار سال &#= 1576;عد متولد جهان م= 740;گردد. تا باز موجودیٌت ها= 40; پنج و ده و صد و هزارها گانه = 583;ر ابعاد وجودی = 548; چون مراتب ال= 607;ی در هستی پیدا &#= 1588;ود و بخود خدائی خویش میرسد. ک&#= 1607; یک روح پاک تر شده از معایب و تأمین کمبودها، هر بار این همان= 740; مراتب شهودی = 582;ود را پیدا میکن= 583;. روح در هر مقامی نوعی ک= 607; هست، عملا بو= 587;یله مدبٌران اله= 40; اداره و تدبی= 585; میشود. همان گونه که طفل ر&#= 1575; مادرش اداره = 605;ینماید. که تمام افکا= 585; و گفتار و احوال و کردارهای تن = 608; ذهن و روان ان&#= 1587;ان، عملا با انگشتان مدب= 12;ران الهی او میبا= 588;د. البته ما برح= 587;ب عقل بشری خود از آینده های &#= 1601;وق بشری و الهی توصیف و پیش بینی میکنیم. که بقول محمد &#= 1606;باید توصیف خداون= 83; کرد، که باید &#= 1585;فت و دید که خداوند چگون= 07; خود را بما نشان م&#= 1740;دهد، آنگاه آن را ب&#= 1585;ای دیگران توصی= 01; کنیم . گوئی میمون برای فرزند خ= 608;د، برحسب عقل می= 605;ونی خویش بخواهد = 606;وع بشری یا احتم= 575;لا بالاتر را تو= 589;یف کند . که اگر توصیف آن واق= 593;یٌت میمونی هم دا= 588;ته باشد واقعی عقل بشری نیس= 578; چه رسد که حقیقی و الهی باشد. و انسان &= #1606;یز نمیتواند تو= 89;یف حقیقی نوع با= 604;ا تر را بنماید . مگر از سطح عق&#= 1604; الهی و شهود و &= #1575;لهامات الهی برتر خو= 583; در تجلٌیات ا= 604;هی پیدا کند. <o:p></o:p> ماهیٌ= ت و ساختمان رو= 581; را در هر نوعی کامل تر، گوئ= 740; رقیق تر و الهی تر و عاقل تر میگر= 583;د. که عرفا روح ا&#= 1604;هی را چون ماده أ&#= 1579;یری رقیق تر از أت&#= 1605; های هوا گفته اند. که در فیز&= #1740;ک أتمی هر ذرٌه &#= 1585;یزی چون أتم و فوتون و کوانتوم واح= 83; انرژی و پائین تر را، که با ترکیبات داخلی نیز میدانند. گوئ= 740; تن هر موجود تراکمی از ماده تن موجودات ریز= 78;ر میباشد، که ه= 585;کدام آنها نیز دارای روح و راه تکاملی أ= 586;لی أبدی خود هستندد. و این ( تغییرات ماه= 08;ی روح) و روان انسان با داد= 607; های تازه اله= 740; و تزکیه نفس درهر تولد بهتر میباشد. گوئی روح قبل= 740; در تولد بهتر &#= 1576;عدی، لباس الهی تا= 586;ه بر خود میپوش= 575;ند. که لباس ( ثوب و ثواب) را سالک&#= 1575;ن با تخلیه و تحلیه بیشتر روان و در روح &= #1575;لهی شده پوشش اله= 740; تر بخود میدهد. و پوشش را نباید ماد= 740; تصوٌر کرد. زیرا پوشش مع= 606;وی و حتی مینوی و الهی میباشد. که هربار صفا= 578; جدید الهی تر تبدیل در روش و صفات الهی حیوانی تر قرار میگیرد.<o:= p></o:p> در عرفان و فلسف= 607; های الهی، جا= 606; بشری و حیوان= 740; را ( نَفس) نیز میگویند. که (ن&= #1601;س امٌاره) أمر دهنده به تن و ذهن انسان به= 585; کاری میباشد. که انسان بشر= 740; فطرتا با عقل بشری و امکانات ژنت= 40;ک روح حیوانی م= 740;خواهد بهشت چهارم م= 608;عود نوعی الهی تو= 604;د بشری قبلی خو= 583; را استفاده ک= 606;د. ولی سالکان ب= 575; خویشتن داری در لذٌت بهشت= 740; بردن، آن را در راه تحقٌق &#= 1705;رامات بالقوٌه مصر= 01; میکنند، و چون بشهود ن&#= 1607;ائی قائم رسیدند= 48; میتوانند بد= 08;ن مسؤلیٌت اله= 40; معصومانه بق= 40;ّه آن کرامات با= 604;فعل نوع بشری خود را مصرف کند ، که آن کرامات بالفعل باقی مانده مفید ز= 606;دگی نوع فوق بشری &#= 1606;می باشد. نفس امٌ&#= 1575;ره همین عقده ها و عقیده ها و کمپلکس های ا= 606;سان از ادوار حیوانی قبلی = 608; طفولیٌت و حیات نوع بشر= 740; او است. ولی سا&= #1604;کان با تزکیه نفس &#= 1608; پاکسانی روا= 06; از عقده ها و عقیده ها و عادات زشت و جهالت، نفس اماره را تبدیل ( نفس مُطمئنٌه) میکند. که با ع&= #1602;ل حقیقت جوی خو= 583;، بدنبال حقیق= 78; الهی و شهودی میرو= 583;. و باطمینان ا= 586; انجام وظیفه = 575;لهی خود، آرامش خ= 740;ال پیدا میکند. زیرا این همانی مراتب الهی تر یافت= 607; و زندگی الهی &#= 1578;ر مینماید. که ه&#= 1605;راه آن عقل الهی تر و رؤیا ها و صفات ناشناخ= 78;ه حتی برای انس= 575;ن کامل از مرات= 576; تجلٌیات شهو= 83;ی خود پیدا مین= 605;اید. که روان و روح &= #1581;یوانی انسان، روحی الهی و مقدٌس= 740; چون روح القد= 587;، ایدآل کمال م= 740;سٌر الهی برای نو= 593; بشری شده است. که شاهد قائم با مرگ قبل از &= #1605;رگ ارادی پیامب= 85;گونه و شهود هفتم ع&#= 1585;ش رحمان، برای = 587;الکان احتمالی خود = 662;یامبری مینماید. آنگاه وی دار= 575;ی ( نفس مُلهِمه) = میباشد. که الهامات و وحی الهی و افکار تازه و مربوط بنوع ف= 608;ق بشری آینده، = 576;تدریج بدل و فکر انس&#= 1575;ن کامل میرسد. و &= #1575;ز محل سطوح بال= 575;تر الهی، عقل و افعال و اقوا= 604; و رفتارهای ا= 608; الهی گونه میگردد.<o:p></o:p> طبیعی= است که هر ملٌت و قومی برای رو= 581; و حتی برای هر مفهومی الفا= 92; خاص زبان خود را دارد. ظاهرا مفهوم الفاظ گاهی یکی هستند. ولی باهم تفاوتهای تک= 75;ملی و ماهوی زیاد &#= 1583;ارند. تجلٌیات اله= 40; هفتگانه نور= 78;جلٌی برای نوع بشر= 740; نیز ظاهرا در ترتیب شهود یکی هستند، ولی ابعاد باطنی و معنو= 740; و مینوی خاص خ&#= 1608;د را دارند. که خ&= #1583;اوند دو چیز را مانند هم نیا= 601;ریده. و چون خداوند هر موجودی را مانند خود، منحصر بفرد آفریده است، = 608; بخصوص انسان = 705;امل بشری که پس از شهود عرشی، ف= 585;اوان سطوح (شهودها= 740; عقلی) و الهام&#= 1575;ت لدنٌی دارند که ( ذخیره آخر&= #1578;) بهتر برای تولد نوع فوق &#= 1576;شری در فصول نوعی &#= 1576;هتر و عقل و کراما&#= 1578; باز بهتر و بی&#= 1588;تر از یکدیگر هس= 578;ند. که شاید دیر ی&#= 1575; زود با ولایت &#= 1605;هدوی نوع فوق بشری= 548; بشهود نور رب= 612; رحمان ربٌ ال= 606;وع فوق بشری، و حتی عرش ربٌ ب&#= 1585;تر از رحمان برسند. که از ه&= #1586;اران برابر عقل به &#= 1605;یلیونها برابر عقل نو= 593; بشری و قدرت د&#= 1585;ک صفات الهی و کرامات و امک= 575;نات الهی خواهند = 585;سید. که معجزه خدا و معجزه گری م&#= 1585;اتب الهی برای دیگران میباشد. مانن= 583; معجزه نجات ر= 608;ح حیوانی انسا= 06; سالک، که بمق= 575;م الهی روح اله= 740; ربٌ النوع میرسد. که از عمق حقارت و حضیض قهقرا، به اوج مراتب &#= 1575;لهی و شهودی بالاتر میبر= 83;. و معراج و اسراء روح خو= 583; و سالکان خوی= 588; میرساند. ولی &#= 1605;ا در نوشته های خود نام (ژنتیک روحی) ب&= #1585;ای روح انسانی یاد میکنیم . ک&= #1607; چون ژن های کرموسوم، قدرت تکامل و &#= 1578;عالی و فزونی مقام و برکت پیدا میکند. گوئی چون طبقاتی روی هم، مانن= 583; طبقات پیاز ت= 608; در تو، که هر کدام یک پوشش مادی و پوشش عقلی تازه، و &#= 1662;وشش نوعی بالاتر= 40; بروی هم پیدا &#= 1605;یشود. گرچه فزونی م= 593;نوی و مینوی است. و&= #1604;ی فزونی مادی م= 581;سوس أتمی ما نمی باشد. روان شن&#= 1575;سان علمی منکر روح، عاقبت آغاز از زیگم= 608;ند فروید طبیب ر= 608;ان زمان، نام ( ناخود آگاه) را برای روح ا&#= 1590;افه کرد. ولی حافظه انسان را نیز ( خود آگاه) خواند. ک&= #1607; ناخود آگاه ج= 575;ی انباشته شدن آثار معایب و کمبودها و مفاسد روان، بنام عقده ها وعقیده ها شده، که از گونه صفات زش= 578; انواع حقیر پ= 740;شین میباشند. و ان&#= 1587;ان غیر سالک نیز بجای تکامل روان، بقهقرای بیش= 78;ر مقام نوعی و الهی روان حیوانی خود میرود. که عقل و کرامات بالفعل خود ر= 575; از دست میدهد. که پس از مرگ بشری و تحقٌق &#= 1606;یافته کرامات بالقوٌه مور= 83; نیاز تولد نوع و مقام الهی با= 604;اتر، که میبایست ا= 705;نون این بالقوٌه ها بالفعل گر= 583;ند. آنگاه پس از م&#= 1585;گ نوع بشری، رو= 581; حیوانی تر شد= 607; غیر سالکان و &#= 1602;شری های مذهبی مش= 585;ک، که خواست خدا را انجام نداده، وارد یک نطفه در رحم مادری حی= 608;انی، و همراه پانص= 583; میلیون اسپر= 05; دیگر نظیر خود، که &#= 1607;ر کدام روحی در تلاش برای تعالی در صورتهای نوع= 40; ومادی برای تولد خو= 583; بجهان هستند. &#= 1608;لی تنها یکی از ا&#= 1587;پرم ها موفق به ورود بداخل ا= 608;ول مادر، برای س= 575;ختن جنین طفلی را &#= 1576;وجود میآورد. که روح جنین دو ب&#= 1575;ره از نردبان انواع، خود ر= 575; بکمال شایست= 11;ی تولد نوعی بهتر و هزارا= 606; تولدات نوعی = 608; مرگ و میر با هر ش= 88; ولایت سلوکی= 48; بشهود ششم قا= 574;م روح القدس برسند، که تن= 607;ا مدرک قبول ال= 607;ی آنها برای تولد نوع فوق &#= 1576;شری است.<o:p></o:p> روح انسان کامل ا= 604;هی و روان انسان غیر کامل، در واقع (روح یا ع&= #1602;ل ) هر دو یک نام ک= ;لٌی بر مجموعه صفات الهی یک &#= 1605;وجود است، که این صفات در وحدت &#= 1608;جود عنوان روح دارند. صفات ا&#= 1604;هی هیچ کدام ماد= 740; نیستند، و تا &#= 1581;دودی برای انسان ماهیٌت معنو= 40; و برای کاملا= 606; الهی ماهیٌت مینوی دارند. گوئی روح انسان کامل شده بگفته بر= 582;ی، توده ای از عقل میباشد. که حتی خداون= 583; مطلق را نیر عقل عظیم و مربوط بهر رب= 612; النوعی میگویند. که ا&#= 1604;بته عقلی بودن خد= 575;وند، یکی از صفات خداوند و مرا= 578;ب الهی است، و ن&#= 1607; بصورت ماهیٌ= 78; چون ماده تنه= 575; از عقل. پس هر موجودی بخصو= 89; انسان در هر فصل نوعی، وقتی ک= 607; منحضر بفرد د= 585; نوع خود چون خ&#= 1583;اوند میباشد. ماهیٌت های تکاملی همه م= 585;اتب نوعی گوئی تح= 578; جمادی و جماد= 740; و گیاهی و حیوانی و فصو= 604; فراوان نوع ب= 588;ری تولدات گذشت= 07; ژنتیک روحی را دارا &#= 1605;یباشند. که اکنون برا= 740; ما درجه عقل و صفات و اخلاق و رفتار و گفتار انسان جلوه میکند. پس عقلهای انسانی یکسا= 06; در نام ولی یک&#= 1587;ان در ماهیٌت و مقام الهی نیستند. و هر یک با سطوح مخ&#= 1578;لف الهی مُدبّر خاص خود ارتباط الها= 05;ی دارند. گوئی م&#= 1585;اتب مدبٌر فکر می= 705;نند، که انسان خود را متفکٌر میداند. که حت&#= 1740; بجای انسان احساس از حوا= 587; مینمایند. برای ما می بینند، که ما تصوٌر میکنی= 05; خودمان می بینیم. پس آنها ما را زنده و در حیات نگاه می= 583;ارند. و لذا مدبٌرا= 606; نام ( روح حیات&= #1740;) هستند. برای چشم و درک انس&#= 1575;ن تمام عملیٌا= 78; عقلی و ذهنی و حافظه و سلیق= 607; و هنر و بسیاری صفات = 583;یگر که گهگاه در ب&#= 1585;خی پیدا میشود، که دیگران ند= 575;رند. و جمعا این عقل مقام روح= 740; صاحب آنرا نشان میدهد. که در سلوک بصورت تعداد = 605;راتب شهودی هفتگانه، میتوان این ارواح را جدا &#= 1575;ز هم طبقه بندی &#= 1705;رد. و الاٌ در عالم الهی و تمام عوالم خداوند، همگ= 40; در ( وحدت وجود ) و یگانه خود هستند. و این صفت قدرت تصوٌر و تفکی= 705; ذهنی انسان ا= 587;ت، که طبقه بندی نوعی عوالم متفاوت الهی = 608; مادی ناسوت و &#= 1605;لکوت و جبروت مینماید. و انسان در سلو= 705; الهی و تزکیه &#= 1606;فس و روان آلوده به عقده ها و عقیده ها و مقاسد و معای= 576; و کمبودهای ل= 575;زم، میتواند سطح = 593;قل و روح و مقام ا&= #1604;هی خود را بالا ب&#= 1576;رند، که داده های الهی تازه ای &#= 1582;واهند یافت. ولی غیر سالکان کرام= 75;ت بالفعل خود ر= 575; سوخت لذٌت و ش&#= 1607;وت و شُهرت و اوه&#= 1575;م ذهنی و سرگرم= 740; های فریبنده زندگی مینمایند. که &#= 1583;وچار کارماها و تکرار گذشته ها در آینده ها و در انواع حقیر نسخ و مسخ و فسخ میشوند، که د= 608;باره پس از صدها هز&#= 1575;ر و میلیون ها س&#= 1575;ل و حتی صد باره&#= 1548; بنوع بشری وهمین سلوک الهی در هر شش ولایت سلوکی = 548; برای کسب شهو= 583; نور قائم بای= 583; برسند وخواهند رسی= 83;. و از حیوانیٌ= 578; و جهالت خود، &#= 1578;بدیل بفرشته الهی شوند که معرا= 580; روحی و فکری و احوالی و رؤی= 575;ئی الهی خواهد د= 575;شت.<o:p></o:p> میتوا= ن ماهیٌت روح ر= 575; بجای (ماهیٌت &#= 1705;مٌی) چون هر ماده د&#= 1740;گر، از ( ماهیٌت کیفی و صفات) الهی دانست، زیرا روح از ماهیٌت عوال= 05; الهی میباشد. لفظ ( صورت ) را Ÿ= 3;رفا، برای صورت نوعی حیوانا= 78; و انسان میگویند .و رو&#= 1581; الهی آنها را ( معنی یا کیفی= 612;ت) میدانند، که جنبه های باط= 606;ی امور ظاهری مادی محسوس میباشد. معمولا انسانهای کم عقل که رشد عق&#= 1604;ی و تکامل روحی &#= 1606;دارند، جز ظاهر تن را نمی بینند. ولی عاقل ترا= 606; جنبه های معن= 608;ی و ذهنی انسان &#= 1605;ادی را میتوانند درک کنند. و الاٌ اولیای الهی از جنبه های مینوی وجود انسان الهی شده آگا= 607; هستند. که خود را نیز این همانی مراتب = 575;لهی را دارند. و هر کس در سطح مقام الهی خو= 583; برتری ادراک= 40; دارد. شاید عنوان ع= 602;ل برای روح در م&#= 1602;ابل آن جهل در برابر روح حی= 608;انی انسان غیر سالک و قشری های مذهبی مشرک،( عقل نا&#= 1602;ص) دانست. ولی همه آنها در نسبیٌت خود واقعیّت دارند، که هر کس خود از نظر &= #1662;یشرفت شهودی یا آلو= 583;گی های صفاتی دا= 585;د.<o:p></o:p> روح انسان همان (ح&#= 1602;یقت وجودی) انسان &#= 1575;ست، نه تن و ذهن و روان او. که مانند لباس و کفش و کلاه انسان، اضاف= 75;تی موقٌت بر تن و &= #1584;ات ژنتیک روحی ا= 606;سان میباشد. انسا= 606; کامل بازگشت= 07; بخلق، چون تولد نوع فوق بشری هفت &#= 1607;زار سال بعد را بیابد، گوئی که در بُعد چهارم از هم ا&#= 1705;نون میباشند. انسان سه بعد= 740; تن و ذهن و روان است. و بع&= #1583; چهارم او روح الهی قائم رو= 581; القدس میباش= 83;. که شاهد قائم &#= 1575;ز نوع فوق بشری (روح مقدسی) یا روح القدس دارد، که در ص&#= 1583;د مقدٌس تر شدن با شهود نور رحمان در آینده فوق بشری میباشد. که آنگاه خود را برای تولد پنج بعدی نوع &#= 1576;از بالاتر از نو= 593; فوق بشری شایسته میکن= 83;. که حتی ما نمی &= #1578;وانیم در کیفیٌت و ماهیٌت نوع چ= 607;ار بعدی را تصوٌ= 585; کنیم . چه رسد بموجودیٌت پ= 06;ج بعدی و حتی ده &= #1576;عدی و هزاران بعد= 740;، که مراتب اله= 740; آن چنان هستن= 583;. که یک روح فرد&#= 1740; عاقبت باید بآنها برسد، که فرمان( کن ف&= #1740;کون) شدن و صیرورت &#= 1608; تکامل بهمین = 605;عنی أبدی میباشد. ولو پس از کارماهای مکرر گذشته ه= 575; در آینده ها بوده باشد.<o:p></o:p></span= > تفکیک= ذهن انسان از عوالم الهی و طبقات تکامل = 606;وعی و بهشتی، در حقیقت در وحد= 578; وجود خداوند مطلق هستند. انسان اگر تف= 705;یک و طبقه بندی علمی و مادی از مفاهیم و م&#= 1581;سوسات نکند نمی توا= 606;ذد در حافظه خود &#= 1606;گاه دارد. و حتی تص&= #1608;ٌرات انسان نیز در &#= 1591;بقات معنوی و مینو= 740; خود میباشند. روح حیوانی طفل در انسان کامل، تبدیل = 576;ه ( روحی ملکی) فرشته گونه چون ملائک در تصوٌر انسان میباشد. و ربٌ &= #1575;لنوع قائم ایدآل کمال میسٌر برای روح انسان بشری است . و الاٌ روح قائم و عق&#= 1604; کلٌ الهی روح &#= 1575;لقدس، خود قطره ای از عوالم اله= 740; بالاتر میباشد. بقول محمد و قتی رب&#= 1612; قائم را در عرش رحمان دیدم ، او سر به آسمان داشت، که یا ق&#= 1583;ٌوس یا سبٌوح میگفت . یعنی ای خدای بالا= 578;ر که ربٌ رحمان &#= 1576;اشد، تو مقدٌس تر و &= #1588;ایسته تسبیح و بسوی &#= 1578;و رفتن، و ستای= 588; و پرستش بیشت= 585; هستی. گرچه قا&#= 1574;م روح القدس با &#= 1593;ظمت خود ، قطره ای در برابر دریای ربٌ رح= 605;ان است. در حالیکه ربٌ ر= 581;مان خود نیز قطره &#= 1575;ی در برابر اقیانوس ربٌ = 576;الاتر از خود میباش= 583;. که کامل الهی ولایت محمدی شاهد عرش ربّ رحمان عظمت مراتب ارباب نوع آینده را &#= 1583;ر حجم های سمبو= 604;یک تمثیلی، و بصورت نقاشی گل ها ملاحظه میکند. که نقو&#= 1588; فرش عرش رحما= 606;، زبان تکلٌم خ= 583;اوند بالاتر برای امکان فهم انسان شاهد عرش میباشد. ک&#= 1607; کوچکترین گل فرش عرش رحما= 606; ، در تجربه این نویسنده= 48; به نام ( حقیقت محمدی) داشت ، یعنی همان قائم نسبت بسمبول ربٌ ا= 604;نوع اعلای رحمان= 48; که (کرسی وسط عرش) را بسیار &= #1576;زرگ اشغال کرده ب= 608;د. واقعا نسبت ب= 740;ک قطره در براب= 585; دربا بود. در حالیکه باز گلبرگی را بیرون از نقش &#= 1705;رسی دیدم، که پای= 575;ن این گلبرگ در &#= 1587;مت راست فرش عرش= 548; در افق دور مط&#= 1604;ق کشیده شده بو= 583;. که بقیه گلبر= 711; و حتی تمامی گ&#= 1604; مربوطه دیده = 606;میشد. که در افق های &= #1583;ور سمت راست فرش عرش بود. که یک = ژنتیک روحی ، باید در تولدات انواع فوق بش= 585;ی مدام بربٌ بر= 578;ر از ربٌ عظیم قائم و ربٌ اعلای رحمان برسد. و تا ربٌ = الأرباب الله یک روح فردی، باید تکامل و شایس= 578;گی لازم برای دی= 583;ار مراتب الهی ر= 575; پیدا کند. که ش&= #1575;یسته شهودی و ادرا= 705; عقلی مشهودا= 78; بوده باشد. که &= #1585;وح هر أتمی این چنین باید بخ= 583;اوند الله بازگشت = 705;ند.<o:p></o:p> اصطلا= ح گبریال جبرئیل از مس= 740;ح بزبان عبری او، که نخستی= 606; پیامبر ولای= 78; پنجم نوع بشری مسیحی، و بمع= 606;ی تقدٌس بود. بمعنی ایل و ا&#= 1604;ه و مقیم جبروت خود میباشد. که جبروت اول( مکان لا مکان) ربٌ النوع بش= 585;ی قائم بقول مح= 605;د میباشد. و عرش رحمان در معراج روح مح= 605;د و هر کامل محم&#= 1583;ی در مرز جبروت &#= 1583;وم میباشد، که شاهد عرش رحمان بالای آن نمی رود. که = مهدی موعود محمد آخرین کامل ولایت محمدی در ۵۵ قرن دیگر از امرو= 586;، نخستین روحی خواهد بود که &#= 1576;الای عرش رحمان می= 585;ود . که نور ربٌ رح= مان را می بیند، و معراج های با= 604;اتر نیز خواهد داشت، که تا عرش ربٌ برتر از رحمان معراج میرسد= 48; که نام اورا ن&#= 1605;یدانیم و مهدی خواهد &#= 1711;فت. آنگاه عقل شا= 607;د نور رحمان در &#= 1605;هدی وهر کامل اله= 740; مهدوی، طول ز= 605;انهای بعدی، از هزاران براب= 85; عقل و کرامات و صفات الهی نوع بشری به میلیونها بر= 75;بر عقل بشری میرسند، که گوئی از مرات= 576; الهی بالاتر نیز میگردند. بی نهایت جبر= 608;تها هر یک بدنبال &#= 1607;م در مقام الهی مکان لا مکان یک ربٌ النوع &#= 1605;یباشد. که خداوند (الله أهو) در مطلق أبدیٌت بصورت نور الأنوار و رو= 581; الأرواح و رب= 617; الأرباب میب= 75;شد. که آخرین جبر= 608;ت با نام لاهوت میباشد. سالکان با تز= 705;یه نفس در تخلیه &#= 1608; تحلیه به تجلیه های هف= 578;گانه میسٌر ولایت سلوکی خود میرسند. که خو&#= 1583; نیز این همان= 740; مراتب تجلٌی= 75;ت شهودی را میابند. گوئی در تولد دوم ا&#= 1604;هی انسان کامل ولایت محمدی = 576;یدار شده از خواب م&#= 1585;گ قبل از مرگ، که برای شهود &#= 1602;ائم استقبال مرگ = 586;ود رس را نموده ب&#= 1608;د، همان تولد دو= 605; در مقام تجلٌ= 740; الهی در جهان نثیب شاهد آن &#= 1588;ده است. و لذا اول&= #1740;ای الهی مراتب ا= 604;هی، نسبتا حقیقی برای سالکان خود میباشند. که بقول فردوسی عارف= 48; چو فرمان یزدان چو فرمان شاه است. که پیر کا&= #1605;ل حسینی برای س= 575;لکان خود( قرآن ناط&#= 1602;) و تنها نماینده خدا= 08;ند برای سالکان = 582;ویش میباشد. گرچه اورا صاحب مق= 575;م انسانی شهود = 581;سینی نیز میگویند. &#= 1705;ه أدم نخستین ا= 608;لی العزم کاشف نور حسینی بود. و با عرش م= قام حسنی از خواب &#= 1605;رگ قبل از مرگ بی&#= 1583;ار شد. دو مقام هم&= #1740;شه انسانی برای = 607;مه ولایتهای سل= 08;ک الهی انسا زنده میباشن= 83;. که در هر ولایت بالات= 85; الوهیٌت و تقدٌیس آنان بیشتر، و نام &#= 1605;حلی قوم خود را دارند. که نام &= #1581;سینی و حسنی را محم&#= 1583; گذارد. یعنی (ح&= #1614;سن ) تحسین و تکامل و زیبا &#= 1608; نیکو شده است= 548; و (حُسین ) حَسنک و مقام &#= 1705;متر از حسن امام ه&#= 1585; زمان است. که هرچه خوبان ه= 605;ه دارند مقام حسنی بتنهائ= 40; دارد. و از بین ۳۱۳ و&= #1604;یّ الهی حسینی ز= 606;ده بگفته محمد، بر گزیده خدا= 608;ند میباشد. که وی نیز مرگ و جانشینی دیگ= 85; از کاملان زنده دارد . که همیش&= #1607; در شهود دوم س&#= 1575;لکان دیده میشود.<o:p></o:p= > در نوش= ;ته های غربیان نفس یا روح حی&#= 1608;انی را سلف Self</= span> یا أصل خود و یا سول soul</span= > میگو= 740;ند، که بفارسی سرشت و ذات ان&#= 1587;ان نیز گفته میش= 608;د. این روح انسا= 606; کامل شخص هر خ&#= 1608;ب وبد نسبی تشخیص میدهد= 48; که انتخاب عق= 604;ی او میباشد. و یا درجه تقرٌ= 576; آن روح بخداوند، و درستی نظر و عقیده او ، و درچه پاکی ذا= 578; شخص است. ک اول&= #1740;ای الهی مقرٌبا= 06; خداوند و محبوبان او ه= 587;تند. که بقول پیام= 576;ر، یک انسان مؤم= 606; کامل اوم کرده، برای خداوند بیشت= 85; از تمام هستی &#= 1608; موجودات هست= 40; ارزش دارد. که &= #1570;نها تاکنون بکما= 04;ات الهی انسان ک= 575;مل با سلوک الهی نرسیده اند.<o:p></o:p= > <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM240>M240<o:p></o:p></a> رو= ;ح شناسی و روان درمانی طبّی<o:p= ></o:p> ا= 05;نون علم طبّ نوع بشری بآنجا رسیده که ظرف صد سال أخیر بخصوص دانش ر= 608;ان درمانی طبّی بیماران دیوانه ویا دارنده اختلالات عقلی و روانی را بوسیله روان کاوان دنبال میشود. که از فراوان بیماری های روحی ناشناخته تنها انگشت شماری از بیماریهای روانی را شناخته اند، = 705;ه آغاز همه آنه= 575; بیماری دپریشن و افسردگی و رو= 575;ن پریشی است . ونیز تنها در حدّ رساندن بیمار أنورمال بحد= 17; انسانهای نورمال عادی= 48; که معمولا بندرت شفای کامل دست میدهد. زیرا طاقت جسم و ذهن وژنتیک روحی انسان بیش از پنج رده بیماری روانی متوال= 40; که در بیمارا= 606; دست میدهد نم= 740;تواند زنده بماند. و&#= 1604;ی در واقع تمام &#= 1575;نسانهای سالک و نورما= 604; و آرام ندانسته دار= 75;ی بیماریهای ناشناخته روانی هستند= 48; که خود مقدمه بیماری افسر= 83;گی میباشند. و آثار آنها در هنگام غضب و د&#= 1585;د و آشفتگی و بحرانهای زندگی ولو برای لحظاتی ظهور میکنند= 48; که معمولا بپزشک و معالجه نمیر= 87;ند. ولی اولیای الهی آگاه از احوال منفی و مخفی روان انسان سالک هستند که خود داشته وخداو= 06;د نیز با الهامات لدنّی خاص اولیای الهی بآنها آگاهی بر ای معالجه میرساند. تا سالک صفات حیوانی وحتی صفات نوع بشر= 740; خود را رها کرده صفات الهی تجلّیا= 78; شهودی و این همانی مراتب الهی را بیاب= 583; . که ما نیز در نوشته های خو= 583; باین بیماری های روانی بخصوص در مقالات فهرس= 78; زیر آنها را با استلال عل= 605; روان شناسی و عرفان الهی ه= 585; دو را مطرح کرده که در این مجموعه آمده و قابل دریافت اصل م= 602;الات از وبسایت نویسنده ممک= 06; میباشد.<o:p></o:p> نفس و ذهن = 8; عقلm011 &nb= sp; = &nb= sp; دین و تکامل روح</s= pan>m 125 <o:p></o:p>= نفس وتزکیه های غیر سلوکیM012 &n= bsp; = ; تمدّ&#= 1606; ودوری از تکا= 605;ل روح M014 </= span>= <o:p></o:p> در خاتمه انتظار دارم = 582;واننده گرامی بنفع خود و آینده أبدی خویش با &#= 1589;بر و علاقه بررس= 740; نوشته ها نماید که حاص= 604; حدّ أقل پنجا= 607; سال مطالعات علمی وعرفان= 40; و سلوکی نویسنده میب= 75;شد. تا خداوند چه &#= 1705;مکی در معرّفی پی= 585; کامل ولیّ الهی و زنده مناسب مشکلا= 78; روانی سالک بطالب لقای الهی در رؤیاها بنما= 40;د. آنگاه پس از پیمان و تسلی= 605; بدستورات عملی پاکساز= 40; روانی او چون هر دستور پزشکی به مرا= 578;ب تجلّیات خود برسد که در شهود قائم تنها ویزای و= 585;ود بنوع فوق بشر= 740; بهشت نوعی چهار بُعدی هفت هزار سال &#= 1576;عد را خواهد داشت. و در تجلّیات شهودی پائین = 578;ر از قائم شاهدان ولایتهای قب= 04; از محمد در فصول نوع بشر= 740; بهتر و با امکانات بال= 01;عل و بالقوّه بیشتری خواهند بود ک= 607; بجهان متولد میشوند که ول= 740; کاملان شاهد نور قائم در ولایت سلوکی = 605;حمدی ، با قدرتهای &#= 1581;یاتی وعقلی و روحی نیرومند تر ادامه پاکسا= 86;ی ژنتیک روحی خود را در نوع فوق بشری بنم= 575;ید. که شاید باز با کمتر ده در صد پاکسازی سالکان کامل = 606;وع فوق بشری در ولایت مهدی موعود محمد ک= 607; 55 قرن دیگر بعثت بجهان دارد چون کشف &#= 1606;ور ربّ رحمان وحتی عرش ربّ &#= 1576;ربر از رحمان ولا= 740;ت هفتم سلوکی و حتی نسلهای نوع فوق بشری را آغاز مینماید. که همان موعود سوشیانس سوم زردشت و موعو= 583; دوم فارقلیط مسیح خواهد بود. گرچه تا أ&= #1576;دیّت بی انتها تجلّیات و ارباب نوع بالاتر تا خداوند الله أهورمزدا در پیش هست که بفرض محال رسیدن بنور الأنوار و رو= 581; الأرواح الل= 07; هنوز هیچ ژنتیک روحی بخداون= 83; هو بیرون از هستی نرسیده است. <o:p></o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM247>M247<o:p></o:p></a> علم روان شناسی و علم روح الهی یافتن <o:p></o:p> هدف خد= ;اوند از آفرینش تمام هستی و موجودات هست= 40; از انواع تحت &#= 1571;ثیری و أثیری و انواع موجودات أتم= 40; و مولکولی و ژنتیکی، و دیگر انواع اورگانیک گیاهی وحیوانی و بشری و حتی بی نهایت انواع فوق بشری آینده و فرشت= 607; گونه سراسر تأمین تکامل روح انسان و هر موجودی است. که انسان بشری در فصول آخر نوعی خود همچنان در حیوانیّت نو= 93; بشری است، تا وقتی که با سلوک الهی و معالجه روان آلوده بصفات حیوانی وبشر= 40; نپردازد، و ن= 575;خودآگاه کنونی خود را در تخلیه وتحلیه بتجلیه های الهی نرسد، و بشهود ششم نو= 585; قائم روح القدس با مرگ &#= 1575;رادی قبل از مرگ صورت گیرد، ک= 607; آنگاه روحی مقدّس و الهی خواهد یافت ،که شاایسته تولد هفت هزا= 585; سال بعد در نوع فوق بشری فرشته گونه و بهشتی خواهد بود. و لذا این نویسنده تجربه عبور سلوکی و شهود= 740; از مراتب روانی خود را در مقالات و نوشته هائی آورده که برا= 740; دوری ازمشکل زیادی نوشته ها اینک آنها را فهرست وار تنها در باره &#= 1580;هان روان شناسی علمی و روح شناسی عرفان= 40; ذیلا باطلاع = 582;واننده گرامی میرسا= 06;د تا هر مقاله مورد نظر خود را از وبسایت این نویبسند= 07; دریافت کند.<o:p></o:p= > آیا من خودم هستم؟= M 009 = &= nbsp; &nbs= p; نفس و تضاد آن<s= pan dir=3DLTR style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'>= M008 <o:p></o:p> نفس و تزکیه های غی= 585; الهی M012 &= nbsp; &nbs= p; عقل و جنونM019 </spa= n>= <o:p></o:p> خیال و تخیّل – تغیی= 585; وتبدیلM021 </spa= n>= &= nbsp; &nbs= p; ما کجا و خلیل الله کجا</= span>= M045 <o:p></o:p> سمپات&= #1740; و هم آهنگی با جهانM063<s= pan style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'> &nb= sp; = روح چیست؟<sp= an dir=3DLTR style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'>= M079 <o:p></o:p> غرایز حیوانی<sp= an dir=3DLTR style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'>= M080 &nbs= p; &= nbsp; &nbs= p; </span= >تفاوت انسان و حیوا= 606; M081</= span> <o:p></o:p> زیگمو&= #1606;د فروید و ناخو= 583; آگاه M082 &nb= sp; = خواب و خیالM084<s= pan style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'> <o:p></o:p> شخصیّ&= #1578; فر دیM085 &= nbsp; &nbs= p; &= nbsp; جبر ذاتی یا مقام روحی انسان= M100 = <o:p></o:p> نفس یا روان M101 &nb= sp; = &nb= sp; م= 606; یا شخصیّت فردی M116 <o:p></o:p> شفقت و ترحّم وعشق بپائین ترM117 </spa= n>= &= nbsp; </s= pan>شخحصیّت فردی ووحدت وجودM125 <o:p></o:p= > حقیقت و مکانیزم ذه= 606;= M131 = &= nbsp; &nbs= p; ع= 04;م و عقل نوینM133 </spa= n>= <o:p></o:p> تعبیر خوابM161 &= nbsp; &nbs= p; &= nbsp; رو= ح یا روان M167 <o:p>= </o:p> اراده انسانی<sp= an dir=3DLTR style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'>= M172 &nbs= p; &= nbsp; &nbs= p; &= nbsp; سلوک ورهروی بسوی خداM 174 <o:p></o:p> ناخود آگاهM 199?? &= nbsp; &nbs= p; &= nbsp; نف= س یا روح چیست؟</s= pan> M213 <o:p></o:p> خیال و تخیّل M227 &= nbsp; &nbs= p; &= nbsp; &nbs= p; صورت ومعنی M228 <o:p></o:p> روح = M229 = <o:p></o:p> در خاتمه خواننده آگا= 07; بهتر از هرکس خواهد دانست تا آنچه خود داشت پس زبیگانه تمنّی نکند ک= 607; هر موجودی خو= 583; در فطرت أزلی و نیز ذات فطری و طبیعی کنونی بشری خ= 608;د تمام هدفهای = 575;لهی را داشته که در وظیفه و ادر اک عقلی میتواند بتعالی عقلی سلوکی با تخلیه وتحلی= 07; وتجلیه برسد.<sp= an style=3D'mso-tab-count:1'> </span= >= <o:p></o:p> <span lang=3DAR-SA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times N= ew Roman","serif"; mso-fareast-font-family:"Times New Roman";mso-ansi-language:EN-US;mso-farea= st-language: EN-US;mso-bidi-language:AR-SA'> <o:p> </o:p><= /p> <a name=3DM250>M250</a><= span lang=3DFA style=3D'font-size:14.0pt;line-height:150%;mso-bidi-language:FA'>= <o:p></o:p> روح شناسی و روان درمان= 740; طبّی<o:p></o:p> ا= 05;نون علم طبّ نوع بشری بآنجا رسیده که ظرف صد سال أخیر بخصوص دانش ر= 608;ان درمانی طبّی بیماران دیوانه ویا دارنده اختلالات عقلی و روانی را بوسیله روان کاوان دنبال میشود. که از فراوان بیماری های روحی ناشناخ= 78;ه تنها انگشت شماری از بیماریهای ر= 08;انی را شناخته اند، که آغاز همه آنها بیماری دپری= 88;ن و افسردگی و روان پریشی است . ونیز تنها در حدّ رساندن بیما= 85; أنورمال بحد= 17; انسانهای نورمال عادی= 48; که معمولا بندرت شفای کامل دست میدهد. زیرا طاقت جسم و ذهن وژنتیک روحی انسان بیش از پنج رده بیماری روانی متوال= 40; که در بیمارا= 606; دست میدهد نمیتواند زنده بماند. و&#= 1604;ی در واقع تمام &#= 1575;نسانهای سالک و نورما= 604; و آرام ندانسته دارای بیماریهای ناشناخته رو= 75;نی هستند، که خو= 583; مقدمه بیمار= 40; افسردگی میباشند. و آثار آنها در هنگام غضب و د&#= 1585;د و آشفتگی و بحرانهای زندگی ولو برای لحظاتی ظهور میکنند= 48; که معمولا بپزشک و معالجه نمیر= 87;ند. ولی اولیای الهی آگاه از احوال منفی و مخفی روان انسان سالک هستند که خود داشته وخداوند نیز = 576;ا الهامات لدنّی خاص اولیای الهی بآنها آگاهی بر ای معالجه میرساند. تا سالک صفات حیوانی وحتی صفات نوع بشر= 740; خود را رها کرده صفات ال= 607;ی تجلّیات شهودی و این همانی مراتب الهی را بیاب= 583; . که ما نیز در نوشته های خو= 583; باین بیماری های روانی بخصوص در مقالات فهرس= 78; زیر آنها را با استلال عل= 605; روان شناسی و عرفان الهی ه= 585; دو را مطرح کرده که در این مجموعه آمده و قابل دریافت اصل م= 602;الات از وبسایت نویسنده ممک= 06; میباشد.<o:p></o:p> نفس و ذهن = 8; عقلm011 &nb= sp; = &nb= sp; دین و تکامل روح</s= pan>m 125 <o:p></o:p>= نفس وتزکیه های غیر سلوکیM012 &n= bsp; = ; تمدّ&#= 1606; ودوری از تکا= 605;ل روح M014 </= span>= <o:p></o:p> در خاتمه انتظار دارم = 582;واننده گرامی بنفع خود و آینده أبدی خویش با &#= 1589;بر و علاقه بررس= 740; نوشته ها نماید که حاص= 604; حدّ أقل پنجا= 607; سال مطالعات علمی وعرفان= 40; و سلوکی نویسنده میب= 75;شد. تا خداوند چه &#= 1705;مکی در معرّفی پی= 585; کامل ولیّ الهی و زنده مناسب مشکلا= 78; روانی سالک بطالب لقای الهی در رؤیاها بنماید. آنگا= 607; پس از پیمان و تسلیم بدستورات عملی پاکساز= 40; روانی او چون هر دستور پزشکی به مراتب تجلّیات خود برسد که در شهود قائم تنها ویزای و= 585;ود بنوع فوق بشر= 740; بهشت نوعی چهار بُعدی هفت هزار سال &#= 1576;عد را خواهد داشت. و در تجلّیات شهودی پائین تر از قائم شاهدان ولایتهای قب= 04; از محمد در فصول نوع بشر= 740; بهتر و با امکانات بال= 01;عل و بالقوّه بیشتری خواهند بود ک= 607; بجهان متولد میشوند که ول= 740; کاملان شاهد نور قائم در ولایت سلوکی = 605;حمدی ، با قدرتهای &#= 1581;یاتی وعقلی و روحی نیرومند تر ادامه پاکسا= 86;ی ژنتیک روحی خود را در نوع فوق بشری بنم= 575;ید. که شاید باز با کمتر ده در صد پاکسازی س= 575;لکان کامل نوع فوق بشری در ولای= 578; مهدی موعود محمد که 55 قرن د= ;یگر بعثت بجهان دارد چون کشف &#= 1606;ور ربّ رحمان وحتی عرش ربّ &#= 1576;ربر از رحمان ولا= 740;ت هفتم سلوکی و حتی نسلهای ن= 608;ع فوق بشری را آ&#= 1594;از مینماید. که همان موعود سوشیانس سوم زردشت و موعو= 583; دوم فارقلیط مسیح خواهد بود. گرچه تا أبدیّت بی انتها تجلّیات و ارباب نوع بالاتر تا خداوند الله أهورمزدا در پیش هست که بفرض محال رسیدن 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